T45n1896_釋門歸敬儀

大正藏第 45 冊 No. 1896 釋門歸敬儀

No. 1896

釋門歸敬儀(上卷)

沙門釋道宣大唐龍朔元年于京師西明寺述

敬本教興一(謂佛化厥初禮儀莫識。聖法乘時行斯謁敬。所以廣引誠教。為信首之初宗。庶有不惑于教喻)

濟時護法二(謂季俗根鈍非敬不弘。故濟時機綜習惟遠。遂使相從奔競上下相遵。既不亂倫三寶由盛)

因機立儀三(謂時涉澆淳情分利鈍。致立教者開抑殊途。或彼佛德高滅罪稱最。或此方本凈二業能明等)

乘心行事四(謂事在未亡因心行用。約緣課業條流須識。由心通三性事染六塵。因福起罪莫知道業)

寄緣真俗五(謂法被權道情投業理。心形兩位指月雙筌。或以鄙俗淺度不識份量罔冒入真。實為沈俗)

引教徴跡六(謂末法根鈍多封性習。須引聖言以為教量。今以四依檢行四印徴明。無涉浮言飾詐斯絕)

約時科節七(謂心行等級勤惰不恒。故立法撿心分時策行。是知。克念修聖。斯言有歸。不爾流溺還同無始)

威儀有序八(謂敬相顯心虔誠有被。今須引誠教具列容儀。則容止若思。言詞安定不以法繩。則手足無所措矣)

功用感通九(謂業假行成功由

【現代漢語翻譯】 現代漢語譯本 《釋門歸敬儀》（上卷） 沙門釋道宣于大唐龍朔元年在京師西明寺撰述

一、敬本教興（說明佛陀教化的初期，人們對禮儀規範並不瞭解。聖法應時而生，人們才開始懂得謁見和尊敬。因此廣泛引用誠實的教誨，作為信徒入門的首要宗旨，希望人們不要對佛教的教義感到迷惑。）

二、濟時護法（說明末世之人根器遲鈍，若不提倡尊敬，佛法就難以弘揚。所以要適應時機，綜合學習，遠離懈怠。於是人們爭相效仿，上下互相遵循。這樣，恭敬三寶的精神自然興盛。）

三、因機立儀（說明世風日下，人心不古，人們的情感也因利益而變得遲鈍。因此，立教者採取不同的方法，或強調彼佛的功德高大，滅罪的效力最為殊勝；或強調此方眾生本性清凈，兩種業力能夠彰明等等。）

四、乘心行事（說明事情在於未曾忘記初心，因心而行，因心而用。根據因緣來衡量功課，條理脈絡必須清楚。因為心能通達三性，事能沾染六塵。因福而起罪，不知道業的根本。）

五、寄緣真俗（說明佛法被權宜之計所左右，道情投向了業報之理。心和形是兩個方面，如同用手指指向月亮，用竹筌捕魚一樣。或者用鄙俗淺薄的見解來衡量佛法，不識深淺，冒然進入真理之門，實際上是沉溺於世俗之中。）

六、引教徵跡（說明末法時代眾生根器遲鈍，多被固有的習性所束縛。必須引用聖人的言教作為衡量標準。現在用四依法來檢查行為，用四法印來驗證和證明。杜絕虛浮的言論和虛假的偽裝。）

七、約時科節（說明修行者的心行有等級差別，精進和懈怠也不穩定。所以要立法來約束內心，分時段來鞭策行動。要知道，克制妄念，修習聖道，這樣的話語是有歸宿的。否則，就會像無始以來一樣，隨波逐流。）

八、威儀有序（說明恭敬的儀態能夠顯現內心的虔誠。現在必須引用誠實的教誨，詳細列出儀容舉止。這樣，容貌舉止才能深思熟慮，言語才能安定。如果不用法度來約束，那麼手腳就無處安放了。）

九、功用感通（說明業力需要通過修行才能成就，功德的產生依賴於...

【English Translation】 English version Śrāmaṇera's Rules of Reverence (Upper Volume) Composed by Śrāmaṇera Shi Daoxuan at Ximing Temple in the capital during the first year of the Longshuo era of the Great Tang Dynasty

  1. Honoring the Root Teaching and Promoting its Flourishing (This explains that in the early stages of the Buddha's teachings, people did not understand the norms of etiquette. It was only when the sacred Dharma arose in response to the times that people began to understand the importance of paying respects. Therefore, sincere teachings are widely cited as the primary principle for believers to enter the path, hoping that people will not be confused by the doctrines of Buddhism.)

  2. Aiding the Times and Protecting the Dharma (This explains that people in the degenerate age have dull faculties, and if respect is not promoted, the Dharma will be difficult to propagate. Therefore, one must adapt to the times, comprehensively learn, and stay away from laziness. As a result, people compete to imitate each other, and those above and below follow each other. In this way, the spirit of respecting the Three Jewels will naturally flourish.)

  3. Establishing Rituals According to Circumstances (This explains that the world is deteriorating, people's hearts are not as good as before, and people's emotions have become dull due to self-interest. Therefore, those who establish teachings adopt different methods, either emphasizing the greatness of that Buddha's merits and the supreme efficacy of eliminating sins, or emphasizing that the nature of beings in this land is pure and that the two karmic forces can be manifested, and so on.)

  4. Acting According to the Mind (This explains that the matter lies in not forgetting the original intention, acting and using according to the mind. The homework should be measured according to conditions, and the logic must be clear. Because the mind can penetrate the three natures, and things can be contaminated by the six dusts. Sins arise from blessings, and the root of the path is not known.)

  5. Entrusting Affinity to Truth and Convention (This explains that the Dharma is swayed by expedient measures, and the sentiment of the path is directed towards the principle of karmic retribution. The mind and form are two aspects, like pointing to the moon with a finger or catching fish with a bamboo trap. Or using vulgar and shallow views to measure the Dharma, not knowing the depth, rashly entering the gate of truth, actually indulging in worldliness.)

  6. Citing Teachings and Verifying Traces (This explains that beings in the Dharma-ending Age have dull faculties and are mostly bound by inherent habits. It is necessary to cite the teachings of the sages as a standard of measurement. Now, the Four Reliances are used to examine behavior, and the Four Seals are used to verify and prove. Eliminate frivolous words and false pretenses.)

  7. Scheduling Time and Sections (This explains that practitioners' mental activities have different levels, and diligence and laziness are also unstable. Therefore, laws must be established to restrain the mind, and time periods must be divided to spur action. It should be known that restraining delusions and practicing the holy path, these words have a destination. Otherwise, one will drift along like since beginningless time.)

  8. Dignified Conduct in Order (This explains that respectful demeanor can reveal inner sincerity. Now, sincere teachings must be cited to list the appearance and behavior in detail. In this way, the appearance and behavior can be thoughtful, and the words can be stable. If not restrained by the law, then the hands and feet will have nowhere to place.)

  9. Meritorious Function and Response (This explains that karmic force needs to be achieved through practice, and the generation of merit depends on...)

心起。心懷染凈業亦真虛。此由想見未清善惡交集。不示緣報迷滯難明)

程器陳跡十(謂聽言觀行時俗罕依。故立條例以清心路)

敬本教興篇第一(謂興立敬本非正信而不弘。無信必不興敬。有敬必先懷信。篇明信本敬隨後生故也)

序曰。自法王之利見也。必以靜見為先。故論云。何處何時誰起此見。一切諸見佛悉斷故。文良證也。然則習熏日久取會無由。事須立敬設儀開其信首之法。附情約相顯于成化之功。然後肝膽塗地形骸摧折。知宇宙之極尊則敬逾天屬(以父母生身也。報施在於一生。佛起法身也。酬遠終於累劫。或功高難賞德深不謝慧深益厚。非酬所及也)曉教義之遠大則道越常迷(以七略被時。立身立國之政淪歷於三有也。八藏所宗亡空絕有之法。畢超於九居也)。觀斯以言則識形心兩途事理雙軌。形則縛于俗習苦陰常纏。故當折挫以歸依。剖析剖析觀其慢惑也。心則封于迷倒。倒在生常故須鏡生滅以懲之。追想追想知其妄著也。深惟四山恒逼。非唸唸而莫知切于身也。八倒纏綿。非新新而不曉節於心也。所以剖析靜于慢惑非愛斷者所欣。追想厭于妄著。是異生者所背。固當撫攬誠教以法糾徴。則生身不徒委于下塵。無識不徒生於上趣矣。敢序斯致。引文證之。小乘論云。敬者

【現代漢語翻譯】 現代漢語譯本 心起（念頭產生）。心懷染凈業亦真虛（心中所懷的善惡業，既真實又虛幻）。此由想見未清善惡交集（這是因為思想觀念不清，善與惡交織在一起）。不示緣報迷滯難明（不揭示因緣果報，就會迷惑難明）。

程器陳跡十（指聽聞言教、觀察行為時，世俗很少遵循。所以設立條例來清凈心路）。

敬本教興篇第一（指樹立恭敬根本，如果不是真正的信仰就不能弘揚。沒有信仰必然不會產生恭敬，有了恭敬必然先懷有信仰。本篇闡明信仰是根本，恭敬隨後產生）。

序曰（序言說）。自從法王（佛陀）的出現，必定以靜觀為先。所以《論》中說：『何處何時誰起此見（在什麼地方，什麼時間，誰產生了這種見解）？』一切諸見佛悉斷故（一切見解佛陀都已斷除）。文良證也（這是很好的證明）。然則習熏日久取會無由（然而熏習日久，領會無從下手）。事須立敬設儀開其信首之法（所以必須樹立恭敬，設定儀式，開啟信仰之門）。附情約相顯于成化之功（依附情感，約束表相，顯現成就教化的功效）。然後肝膽塗地形骸摧折（然後即使肝膽塗地，身軀粉碎）。知宇宙之極尊則敬逾天屬（知道宇宙中最尊貴的是佛，那麼恭敬之心就會超過對父母的親情。以父母生身也（因為父母生育了我們的身體）。報施在於一生（報答的恩情在於一生）。佛起法身也（佛陀成就我們的法身）。酬遠終於累劫（報答深遠的恩情要經歷無數劫）。或功高難賞德深不謝慧深益厚（或許功勞太高難以賞賜，恩德太深無法感謝，智慧太深利益太厚），非酬所及也（都不是報答所能達到的）。曉教義之遠大則道越常迷（明白教義的深遠廣大，那麼所修之道就能超越世俗的迷惑。以七略被時（因為七略被世人所用），立身立國之政淪歷於三有也（立身立國的政治淪落在三界之中）。八藏所宗亡空絕有之法（八藏所宗的空有皆空的佛法），畢超於九居也（最終超越九界）。觀斯以言則識形心兩途事理雙軌（由此看來，認識到形體和心識是兩條不同的道路，事相和道理是兩種不同的軌跡）。形則縛于俗習苦陰常纏（形體被世俗的習氣束縛，被苦惱的陰影纏繞）。故當折挫以歸依（所以應當折服挫敗它，從而歸依佛法）。剖析剖析觀其慢惑也（剖析再剖析，觀察它的傲慢和迷惑）。心則封于迷倒（心識被封閉在迷惑顛倒之中）。倒在生常故須鏡生滅以懲之（顛倒在於執著生滅為常，所以必須以觀照生滅來懲戒它）。追想追想知其妄著也（追想再追想，知道它的虛妄執著）。深惟四山恒逼（深刻地思考四座大山時刻逼近），非唸唸而莫知切于身也（不是每時每刻都覺察到，就不能切身感受到）。八倒纏綿（八種顛倒纏繞），非新新而不曉節於心也（不是時時更新認識，就不能明白節制內心）。所以剖析靜于慢惑（所以剖析靜止傲慢迷惑），非愛斷者所欣（不是那些貪愛不斷的人所喜歡的）。追想厭于妄著（追想厭惡虛妄執著），是異生者所背（是那些凡夫俗子所背離的）。固當撫攬誠教以法糾徴（所以應當接受誠實的教誨，用法來糾正徵兆）。則生身不徒委于下塵（那麼這個肉身就不會白白地委棄于塵土）。無識不徒生於上趣矣（沒有覺悟的心識就不會白白地生於上界了）。敢序斯致（我冒昧地敘述這些道理）。引文證之（引用經文來證明它）。小乘論云（小乘論典說）：敬者（恭敬是）……

【English Translation】 English version The arising of the mind. The defiled and pure karma within the mind is both real and illusory. This is because thoughts and perceptions are unclear, and good and evil are intertwined. Without revealing the causes and effects, confusion and obscurity are difficult to understand.

Ten Instructions on Procedures and Relics (referring to how worldly customs rarely follow the teachings when listening to words and observing actions. Therefore, regulations are established to purify the path of the mind).

Chapter 1: Establishing Reverence as the Foundation for the Flourishing of the Teachings (referring to how establishing reverence as the foundation cannot be promoted without genuine faith. Without faith, reverence will not arise. With reverence, one must first have faith. This chapter clarifies that faith is the foundation, and reverence arises subsequently).

Preface: Since the auspicious appearance of the Dharma King (Buddha), it is essential to prioritize serene contemplation. Therefore, the treatise states: 'Where, when, and by whom was this view arisen?' Because the Buddha has eradicated all views. This passage serves as valid evidence. However, with prolonged habitual conditioning, there is no way to grasp the essence. It is necessary to establish reverence, set up rituals, and open the door to faith. By aligning with emotions and restraining appearances, the merit of accomplishment and transformation is revealed. Then, even if the liver and gallbladder are smeared on the ground and the body is shattered, knowing that the ultimate尊 of the universe is the Buddha, reverence will surpass even familial affection (because parents give birth to our physical body). Repaying their kindness is limited to this lifetime. The Buddha gives rise to our Dharma body. Requiting that far-reaching kindness extends through countless eons. Or perhaps the merit is too high to reward, the virtue too profound to thank, the wisdom too deep, and the benefits too great, beyond what can be repaid). Understanding the vastness of the teachings will transcend ordinary迷 (because the Seven Treatises are used by the world, the politics of establishing oneself and the nation are mired in the Three Realms. The Dharma of emptiness and non-existence, which is the essence of the Eight Treasuries, ultimately transcends the Nine Realms). Observing this, it can be said that recognizing the two paths of form and mind, and the dual tracks of phenomena and principles. Form is bound by worldly habits, and the suffering aggregates constantly entangle. Therefore, it should be subdued and humbled to take refuge in the Dharma. Analyze and analyze, observing its arrogance and delusion. The mind is sealed in delusion and inversion. The inversion lies in clinging to permanence, so it is necessary to use the mirror of arising and ceasing to discipline it. Reflect and reflect, knowing its false attachments. Deeply contemplate the constant pressure of the Four Mountains, unless one is aware of it moment by moment, one cannot feel it personally. The Eight Inversions entwine, unless one constantly renews one's understanding, one cannot understand how to restrain the mind. Therefore, analyzing and stilling arrogance and delusion is not welcomed by those who delight in 끊임없는 attachment. Reflecting and厭惡 false attachments is rejected by ordinary beings. Therefore, one should embrace sincere teachings and use the Dharma to correct the signs. Then, this physical body will not be abandoned in the lower realms in vain, and the unconscious mind will not be born in the higher realms in vain. I dare to preface these principles, citing scriptures to prove them. The Hinayana treatise says: Reverence is...

以慚為體也。由我德薄前境尊高故行敬也。今反無慚。不恥深可笑也。大乘論云。由信及智故敬于彼。信故非邪智故興敬。故引誠教。信智及慚敬之本矣。本起經曰。佛初誕降周行十方。舉手指天地曰。天上天下唯我獨尊(以時俗所重九十六部號為大聖人天師也。為絕邪歸正故示此相。唯佛獨尊余皆邪道。既曰尊嚴。歸依弘護非信敬之不成)三界皆苦無可樂者(三界眾生三苦交集。無思厭背貪附更深。故立此言令興厭離。有厭苦身令思苦本。觀達業惑深是苦因。不沒諸見便得解脫。余則以苦舍苦長淪苦中)此之一經成歸敬之本也。定信守之宗也。理須依憑託附以登高遠之趣也。故論云。歸依者回轉之語也。由昔背正從邪流蕩生趣。今佛出世興言極尊。遂即回彼邪心。轉從正道故也。於是乃立歸法有五等之差。始於背俗之初終於入道之極。皆歸三寶以為心師之跡也所師極矣。所為大矣(謂初以身從終除心惑故也)安得傲然情無懾憚。況復加以謗訕流言通俗。自沈苦海出濟無期。重使身心惡習唸唸逾增。亦使威儀失節時時結業。覆器之喻塵露于目前。捕鼠之誣頻繁于胸臆。可不誡歟可不誡歟。又依佛見瓶沙王經曰。如來於伽耶山成道。度迦葉已念瓶沙王昔有先請。將諸徒眾往赴彼國。王及士眾並沙門(或云桑門沙門那者。

並是天竺道士之佳號。俗中之常目。亦是彼國修凈行者。此云凈志以義目之)初聞佛至皆悉遠迎未知禮敬。或有禮足而坐者。或舉手問訊而坐者。或稱姓名。或叉手合掌。或默然而坐者。皆疑。迦葉是宿舊師。今從佛來。未知誰為所依者。迦葉知已欲決眾疑。升空而下禮敬佛足。以手摩捫以口嗚之自云。佛是我師。我為佛之弟子。又持扇在佛后搖之。此第二經明禮敬。正儀之萌兆也。文中不足。有者言之。手摩口嗚者愛重之極。不能己已也。遠敬在於所卑故始於足。自余稱名顯相。使疑者決之非正敬也。智度論云。外道是他法故來則自坐。白衣如客法。故命之令坐。一切出家五眾身心屬佛。故立不坐。若得道羅漢如舍利弗等皆坐聽法。三果已下並不聽坐。以所作未辦結賊未破故。此第三文明位列敬相也。今有安坐像前情無敬讓。可謂無事受罪枉壞身心。如上三果尚立。況下凡乎。像立而坐彌是不敬。比今君父可以例諸。故知。繞旋行立為敬故行。安得長傲禮懺獲罪。此言易矣。臨機難哉。常志在心努力制抑方可改革。不爾雖讀不救常習思之惟之。故增一阿含經云。無恭敬心於佛者當生龍蛇中。以過去從中來。今猶無敬多睡癡等斯為良證。大悲經云。佛過去時行菩薩道。見三寶舍利塔像。師僧父母耆年善友外道。諸仙沙

門婆羅門。無不傾側謙下敬讓。由是報故成佛已來。山林人畜無不傾側禮敬于佛。此第四文明致敬之因本也。如俗禮云。無不敬。儼若思安定詞。傲不可長。欲不可縱。志不可滿是也。依經律論明立敬儀。佛告比丘。汝等共相恭敬。迎逆問訊從何為始。比丘白佛各言其志。或云大姓貴族者。或云神智高達者。或云佛所宗親者。或云道登聖果者。以事舉之。佛言。汝等所言皆是長慢。無可觀者。應隨順法訓流佈於世。於我法律更相恭敬。佛法可得流佈。敬儀有四。道不禮俗一也。僧不禮尼二也。守戒者不禮犯戒者三也。前受戒者不禮后受戒者四也。自餘五眾存亡乃殊。皆約年夏次第而設敬也。因引古事。昔有鵽鳥獼猴大象。同在一林以為朋友。乃相謂曰。先生宿舊禮應供養。如何同住不識禮敬。像云。我見此樹生齊吾腹。猴言。我曾蹲地手挽樹頭。鳥言。我于遠林食此樹子墮出而生。我應最長即時大象揹負獼猴。鳥在猴上週遍而行。仍說偈云。有敬長老者。是人能護法。現世得名譽。將來生善道。於是人皆效之悉行禮敬。諸有智人以喻取解。經云。恭敬于塔廟。謙下諸比丘遠離自高心。常思惟智慧。又云。若有智慧則無貪著。今貪慢而著隨則其愚不可及也。

濟時護法篇第二(謂護持濟物非三寶而不隆)

【現代漢語翻譯】 現代漢語譯本：門婆羅門（婆羅門是古印度社會中的祭司階層）。沒有誰不傾身謙遜地表達敬意和禮讓。由於這樣的因緣果報，佛陀成佛之後，山林中的人和動物沒有誰不對佛陀傾身禮敬。這是第四種文明導致敬意的根本原因。正如世俗禮儀所說：『沒有誰不敬重。』莊重得就像在思考安定之詞，傲慢不可滋長，慾望不可放縱，志向不可滿足，就是這個道理。依據經律論明確地設立敬儀。佛陀告訴比丘（佛教僧侶）：『你們互相恭敬，迎接問候應該從何開始呢？』比丘們各自陳述自己的想法。有的說從大姓貴族開始，有的說從神智高超的人開始，有的說從佛陀的親屬開始，有的說從證得聖果的人開始，各自舉例說明。佛陀說：『你們所說的都是增長傲慢，沒有什麼可取的。應該遵循佛法的教導流傳於世。在我的法律中互相恭敬，佛法才能流傳開來。』敬儀有四條：得道之人不向世俗之人行禮，這是第一條；比丘不向比丘尼（佛教女僧侶）行禮，這是第二條；持戒者不向犯戒者行禮，這是第三條；先受戒者不向后受戒者行禮，這是第四條。其餘五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）的存亡情況不同，都按照年齡和戒臘的順序來安排敬意。佛陀引用古代的故事。過去有鵽鳥、獼猴和大象，同在一片森林裡，彼此是朋友。它們互相說道：『年長者應該受到供養，為什麼我們同住在一起卻不認識禮敬呢？』大象說：『我看見這棵樹生長到我的腹部那麼高。』猴子說：『我曾經蹲在地上，用手拉著樹的頂端。』鳥說：『我從遙遠的森林裡吃了這棵樹的種子，種子掉落後生長成樹。我應該是最年長的。』於是大象揹著獼猴，鳥在猴子的上面，繞著森林行走。並且說了偈語：『尊敬年長者，這個人能夠守護佛法，現世獲得名譽，將來投生到好的地方。』於是人們都效仿他們，都實行禮敬。有智慧的人用比喻來理解。經書上說：『恭敬佛塔和寺廟，謙遜地對待各位比丘，遠離自高的心，常常思惟智慧。』又說：『如果有了智慧，就不會有貪著。』現在貪戀傲慢而執著，那麼他的愚蠢就無可救藥了。 濟時護法篇第二（意思是護持佛法和救濟眾生，如果不是依靠佛法僧三寶，就不能興盛）

【English Translation】 English version: Brahmins (Brahmins are the priestly class in ancient Indian society). None failed to bow humbly, showing respect and deference. As a result of this karmic retribution, after the Buddha attained enlightenment, no person or animal in the mountains and forests failed to bow in reverence to the Buddha. This is the root cause of the fourth type of civilization leading to respect. As secular etiquette says, 'None fail to respect.' It is as solemn as contemplating words of stability; arrogance should not be fostered, desires should not be indulged, and ambitions should not be fully satisfied. This is the principle. Based on the Sutras, Vinaya, and Shastras, the rituals of respect are clearly established. The Buddha told the Bhikkhus (Buddhist monks), 'How should you respect each other, greet each other, and where should you begin?' The Bhikkhus each stated their views. Some said it should begin with those of noble birth, some with those of great wisdom, some with the Buddha's relatives, and some with those who have attained the holy fruit, each giving examples. The Buddha said, 'What you have said all increases arrogance and is not commendable. You should follow the teachings of the Dharma and spread them throughout the world. In my law, respect each other, and the Dharma can be spread.' There are four rules of respect: those who have attained the Way do not bow to secular people, this is the first; Bhikkhus do not bow to Bhikkhunis (Buddhist nuns), this is the second; those who uphold the precepts do not bow to those who break the precepts, this is the third; those who have taken the precepts earlier do not bow to those who have taken the precepts later, this is the fourth. The remaining five assemblies (Bhikkhus, Bhikkhunis, Shramaneras, Shramanerikas, and Shikshamanas) differ in their existence, but all are arranged according to age and seniority in the precepts. The Buddha cited an ancient story. In the past, there were a partridge, a monkey, and an elephant, living together in a forest as friends. They said to each other, 'The elders should be offered respect, why do we live together without recognizing respect?' The elephant said, 'I saw this tree grow to the height of my belly.' The monkey said, 'I once squatted on the ground and pulled the top of the tree with my hand.' The partridge said, 'I ate the seeds of this tree from a distant forest, and the seeds fell and grew into a tree. I should be the oldest.' So the elephant carried the monkey on its back, and the partridge was on top of the monkey, walking around the forest. And they said a verse: 'Those who respect the elders, this person can protect the Dharma, gain fame in this life, and be reborn in a good place in the future.' So people imitated them and practiced respect. Wise people understand through metaphors. The Sutra says, 'Respect pagodas and temples, be humble to all Bhikkhus, stay away from arrogance, and always contemplate wisdom.' It also says, 'If there is wisdom, there will be no attachment.' Now, if one is greedy for arrogance and attached to it, then his foolishness is beyond redemption. Chapter Two on Saving the World and Protecting the Dharma (meaning that protecting the Dharma and saving sentient beings cannot flourish without relying on the Three Jewels of Buddha, Dharma, and Sangha).

序曰。夫以立像表真恒俗彝訓。寄指筌月出道常規。但以妄想倒情相㳂固習。無思悛革隨業漂淪。是以經言。為善若登清升若爪之土。為惡若崩沉滯如下之地。此言在斯。誠為極誡。何以知耶。但以慢山上聳俯視於人物。我室四蒙包藏於見愛。慢無納法之實。經明覆器之賓。我有懷著之功。論顯納煙之義。器仰無思不服。有服必拔慢根。室壞便歸太虛。見愛安形無地理例然也。背此非凡所行。情事得也。乖斯是聖游履適化然也。然則封迷長劫。佛世有退席之人。不識份量。季俗豐輕生之士。此並不思之徒也。當知我身屬於他緣。冥冥不知來處。我神屬於惑業。忽忽莫測何心。經云。命如風中燈。不知滅時節。今日復明日不覺死時至。冥冥隨業緣。不知生何道。此至言也。干豆莫干其慮吁可悲哉。且自等智有三。我同牛羊之智出道唯一。牛羊異我非倫。人道道緣。不行還同畜獸。獸道報重頑厚非其所聞。今既形有輕清識心機舉。厭勞生於往劫。欣解網于將來。固當立像表儀傾塵聚。而頂禮寄緣引領。蕩煩累于新心。是則情異牛羊。乘明智而弘道。身如木石假雕琢而成器。可不然乎。可不然乎。鼠入角而至窮。更知何趣。名引言而顯實理極於斯。況復五滓交橫四山常逼。而能安忍於時事還是昏昏之所媚乎。所以大聖知時通

化陶誘。立正三寶導濁識之所歸。開明四印示迷生之不昧。固得住法萬載。功由歸敬之勛。神升四天諒藉傳揚之力。廣如慈經所出。豈虛構哉。今此之述本被後進之初心。曲授稱功體非前良之早慮。固須叮嚀指掌鋪覼相狀。識三寶有數種之權謀。解七眾無貳師之希向。言唯質露意在修行想有識者。知無繁于翰墨。故佛言。吾言不在綺飾。令人受解為要。敢附斯轍筆記序云。今於此篇顯三寶相相隨見起。隨機四位。初謂一體。二謂緣理。三謂化相。四謂住持。各有名相。初言一體三寶者。一是非二之名。體謂本識之謂。但以無始心體性凈如空。妄想客塵封迷隨染。致使相從至於今日。經生歷死無由厭曉。故經云。諸法本來性相空寂。眾生妄計彼此得失。輪迴生死不得解脫。經云。一切眾生並有佛性。即我本識出障嘉名。迷故曰凡悟便名聖。所以貧女寶藏力士額珠性常清凈有而無用。為惑所覆無由光顯。如經深叢覆寶移流雜味。然其本性光淳無玷。所以前修聞此勵力勤觀。日故劫新遂證斯德。及成妙覺轉依法身。身非始生寄緣修顯。後進聞此興大志求。彼去已還我云何住。遵途進德還登位極。自昔已來此乘無權。皆成正覺迥出樊籠。俯應群心興悲赴感。我之與佛無始實同。彼以先覺故先出有。我獨不悟盤桓下凡。一思此事

悔熱何及。今若不修後生何據。所以承遵梵網以網魚龍(經喻內毒如龍難。觸欲貪如鯨吞海)揖佩三身憑依三學。爰初投足先奉戒宗。戒本有三。三身之本。一律儀戒謂斷諸惡。即法身之因也(由法身本凈惡覆不顯。今修離惡。功成德現故)二攝善法戒謂修諸善。即報身之因也(報以眾善所成成善無高止作。今修止作二善。用成報佛之緣)三攝眾生戒即慈濟有心功成化佛之因也(以化佛無心隨感便應。今大慈普濟意用則齊)約佛有三。隨義三別境非心外。百慮咸歸理實如此。不可余見。或迷此及試重廣之。然則功德之本非戒不弘。道初俗歸必先敬受。隨境起心無非三戒。如約一生心不懷惡攝律儀也。有慈起善攝善法也。將濟離苦護眾生也。內緣既爾。三佛皆然。離合待時不定三一。故經云。吾今此身即是法身。斯本從跡也。又云。色聲見我名行邪道。此跡異本也。故摩竭道成高山先照。祇園開政下乘后席。眾說備之可用通鏡。故先顯由緣后明性相。欲明性體因言致理。不是飾非終歸顯實。將使通明性體。解若心燈后被。以文筌登岸舍笩可也。言一體三寶者。行者既知心性本凈悟解無邪名為正覺。覺即佛也。性凈無染法也。性凈無壅僧也。今覺于本名始覺也。本實體凈名先覺也。如此安心如此練身。俯仰周循無念不克。

【現代漢語翻譯】 現代漢語譯本： 後悔熱惱又有什麼用呢？現在如果不修行，來世又有什麼憑據呢？所以我們遵循《梵網經》，用它來網住魚龍（經中比喻內心的毒害像龍一樣難以制服，接觸慾望貪念就像鯨魚吞食海水一樣）。恭敬地佩戴三身，依靠三學。剛開始修行，首先要奉行戒律。戒律的根本有三條，是三身的根本。第一是律儀戒，即斷除一切惡行，這是法身之因（因為法身本來清凈，被惡所覆蓋而不能顯現，現在通過修行斷除惡行，功德成就，法身自然顯現）。第二是攝善法戒，即修習一切善行，這是報身之因（報身是由眾多善行所成就，成就善行沒有止境，現在修習止惡行善兩種善行，用來成就報身佛的因緣）。第三是攝眾生戒，即以慈悲濟度一切有情眾生，這是化身佛之因（因為化身佛沒有固定的心，隨著眾生的感應而應化，現在以大慈悲心普遍救濟眾生，心意和化身佛相同）。 從佛的角度來說，有法身、報身、化身三身。隨著意義的不同而有三種區別，但境界並非在心外。所有的思慮都歸於真實的道理，就是這樣，不要有其他的見解。或者有人迷惑於此，想要重新廣泛地解釋它。然而，功德的根本，沒有戒律就不能弘揚；修行人從世俗迴歸，必須首先恭敬地接受戒律。隨著境界而生起的心念，沒有不是三戒的。比如約束一生，心中不懷惡念，就是攝律儀戒；有慈悲心生起善念，就是攝善法戒；想要救濟眾生脫離苦難，保護眾生，就是攝眾生戒。內在的因緣既然是這樣，那麼三佛也是這樣。分離還是結合，要等待時機，三身並非固定不變，有時是一體的。所以經中說：『我現在這個身就是法身。』這是從根本到現象的說法。又說：『以色相、音聲來見我，是人在行邪道。』這是現象不同於根本的說法。所以摩竭陀國（Magadha）的道場成就，就像高山首先被照亮；祇園精舍（Jetavana）開始弘揚佛法，下根器的人坐在後面。各種說法都完備了，可以用作通用的鏡子。所以先顯示因緣，后說明性相。想要明白自性的本體，就要通過言語來達到真理。不是爲了掩飾錯誤，最終是爲了顯明真實。將要使人通達明白自性的本體，理解就像心中的燈一樣，照亮後來的學習者。用文字作為捕魚的工具，到達彼岸后，就可以捨棄竹筏了。 說到一體三寶，修行人既然知道心性本來清凈，覺悟理解沒有邪見，就叫做正覺。覺就是佛。自性清凈沒有污染，就是法。自性清凈沒有阻塞，就是僧。現在覺悟到本性，叫做始覺。本性實體清凈，叫做先覺。這樣安住自己的心，這樣鍛鍊自己的身，一舉一動，周遍遵循，沒有一個念頭不能達到目標。

【English Translation】 English version: What is the use of regretting and being tormented by heat? If you do not cultivate now, what will you rely on in the next life? Therefore, we follow the Brahma Net Sutra to net fish and dragons (the sutra uses the analogy of internal poisons being as difficult to subdue as dragons, and contact with desires and greed being like whales swallowing the sea). We respectfully wear the Three Bodies (Trikaya) and rely on the Three Learnings (Trisiksa). When first beginning practice, we must first uphold the precepts. There are three fundamental precepts, which are the foundation of the Three Bodies. The first is the Pratimoksa precept, which is to cut off all evil deeds, and this is the cause of the Dharmakaya (because the Dharmakaya is originally pure, but is covered by evil and cannot manifest; now, by cultivating and cutting off evil, merit is achieved, and the Dharmakaya naturally manifests). The second is the precept of gathering good dharmas, which is to cultivate all good deeds, and this is the cause of the Sambhogakaya (the Sambhogakaya is accomplished by numerous good deeds, and there is no limit to the accomplishment of good deeds; now, by cultivating both stopping evil and doing good, we use this to create the conditions for becoming a Sambhogakaya Buddha). The third is the precept of benefiting sentient beings, which is to compassionately liberate all sentient beings, and this is the cause of the Nirmanakaya Buddha (because the Nirmanakaya Buddha has no fixed mind, but responds according to the feelings of sentient beings; now, with great compassion, we universally liberate sentient beings, and our intention is the same as the Nirmanakaya Buddha). From the perspective of the Buddha, there are the Three Bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya. There are three distinctions according to the different meanings, but the realm is not outside the mind. All thoughts return to the true principle, which is how it is; do not have other views. Or someone may be confused by this and want to re-explain it extensively. However, the root of merit cannot be promoted without precepts; practitioners returning from the secular world must first respectfully receive the precepts. The thoughts that arise with the environment are none other than the Three Precepts. For example, restraining oneself throughout life, not harboring evil thoughts in the mind, is the Pratimoksa precept; having compassion and generating good thoughts is the precept of gathering good dharmas; wanting to save sentient beings from suffering and protect sentient beings is the precept of benefiting sentient beings. Since the internal conditions are like this, so are the Three Buddhas. Separation or combination depends on the timing; the Three Bodies are not fixed, sometimes they are one. Therefore, the sutra says: 'This body of mine now is the Dharmakaya.' This is a statement from the root to the phenomenon. It also says: 'Seeing me through form and sound, that person is practicing a heretical path.' This is a statement that the phenomenon is different from the root. Therefore, the Magadha (Magadha) dojo was accomplished, like a high mountain being illuminated first; Jetavana (Jetavana) Vihara began to propagate the Dharma, and those of lower capacity sat in the back. All kinds of statements are complete and can be used as a universal mirror. Therefore, first show the causes and conditions, then explain the nature and characteristics. If you want to understand the essence of the nature, you must reach the truth through words. It is not to cover up mistakes, but ultimately to reveal the truth. It will enable people to understand the essence of the nature, and understanding is like a lamp in the heart, illuminating later learners. Using words as a tool for fishing, after reaching the other shore, you can abandon the raft. Speaking of the One Body Three Jewels, since the practitioner knows that the nature of the mind is originally pure, and enlightenment and understanding have no wrong views, it is called Right Enlightenment. Enlightenment is the Buddha. The self-nature is pure and without defilement, that is the Dharma. The self-nature is pure and without obstruction, that is the Sangha. Now awakening to the original nature is called initial awakening. The original nature is substantially pure, which is called prior awakening. Settle your mind in this way, train your body in this way, every movement, universally following, there is not a single thought that cannot reach the goal.

俗云。惟狂克唸作聖。惟聖罔唸作狂彼沈俗士尚此放言。豈惟出道翻無此致。都不可也。問曰。卿發斯言欲何標據。唸唸總是識心。言言都非智略。如何依準得一舉而騰九萬耶。答曰。夫以聖道遠而難希。凈心近而易惑。為山基於一簣。為佛起于初念。故萬里之克離初步而不登。三劫之功非始心而罔就。是知。行人發足常步此心。開示不由外來。悟入誠因內起。迷時謂禮外境。悟已還禮自心。故經云。心想佛時是心是佛。如是斂念會必精勤。積熏不已自然清凈。忘此外求甫當行道。徒役身心終為世福。故身子不思經劫而居退忘。難陀整慮終朝而拔其神。上明一體三寶也。二明緣理三寶者。理謂。至理天真常住。還是心體。且從染說無始有終。但為惑網不能出障。今以三學克剪纏結。惑業既傾心性光顯。始終性凈無始無終。由法成立隨境分相。即號此相為五分法身。謂戒定慧解脫解脫知見也。前之三學從因受名。由戒護助果成法身。故云戒身。定慧準此可以類知。后二從果次第受名。解脫身者由慧克惑。惑無之處名解脫身。解脫知見以乃出纏破障反照觀心。故云知見身也。唯佛法中三乘聖者具此五分。能為六道作大歸依。故論云。歸依于佛者。謂一切智五分法身也。歸依於法者。謂滅諦涅槃也。歸依于僧者。謂諸賢聖學

【現代漢語翻譯】 俗話說，『只有瘋狂地專注於一件事，才能成為聖人；只有聖人稍有疏忽，就會變得瘋狂』。那些沉溺於世俗的人尚且如此放言，難道修道之人反而不能做到嗎？這是絕對不可能的。有人問：『你發表這樣的言論，想要依據什麼呢？你念念不忘的都是分別意識，你所說的句句都不是智慧策略，你如何能依據這些，做到一飛沖天，直達九萬里呢？』 回答說：『聖人之道遙遠而難以企及，而清凈心卻近在咫尺，容易被迷惑。堆積山丘，要從一筐土開始；成就佛陀，要從最初一念開始。所以，行程萬里，如果不能邁出第一步，就無法到達；經歷三大阿僧祇劫的修行，如果最初沒有發心，就無法成就。由此可知，修行人邁開腳步，要時常關注自己的心。開悟和啟示不是從外而來，而是由內而生。迷惑時，認為要禮拜外在的境界；開悟后，才知道要禮拜自己的心。所以經中說，『心中想著佛的時候，這顆心就是佛』。像這樣收斂心念，必定會精進勤勉，長期熏習，自然會清凈。忘記向外尋求，才算是真正開始修行。徒勞地役使身心，最終只能獲得世間的福報。所以，舍利弗（Śāriputra，智慧第一的佛陀弟子）因為不思進取，經歷了漫長的劫數而退轉；難陀（Nanda，佛陀的堂弟）整頓思緒，最終在短時間內證悟了神通。』 以上闡明了一體三寶。下面闡明緣理三寶，『理』指的是至高的真理，天真本性，常住不變，它就是心的本體。從染污的角度來說，它似乎有始有終，但實際上只是被迷惑的羅網所遮蔽，無法顯現。現在用戒、定、慧三學來剪斷這些纏縛，迷惑和業障一旦消除，心性就會顯現出光明。從始至終，心性都是清凈的，無始無終。由於法的成立，隨著境界而顯現出不同的相狀，就將這些相狀稱為五分法身，即戒身、定身、慧身、解脫身、解脫知見身。前面的戒、定、慧三學是從因的角度來命名的，因為戒能守護和幫助成就法身，所以稱為戒身。定身和慧身可以依此類推。後面的解脫身和解脫知見身是從果的角度來次第命名的。解脫身是由智慧戰勝迷惑而獲得的，沒有迷惑的地方就稱為解脫身。解脫知見是指出離纏縛，破除障礙，反過來觀照自己的心，所以稱為知見身。 只有佛法中的三乘聖者才具備這五分法身，能夠為六道眾生提供最大的歸依。所以論中說：『歸依佛，就是歸依一切智的五分法身。歸依法，就是歸依滅諦涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。歸依僧，就是歸依諸位賢聖的學人。』

【English Translation】 As the saying goes, 'Only by focusing madly can one become a sage; only by a sage's slight negligence can one become mad.' Even those immersed in worldly affairs speak so freely, how could it be that those who cultivate the Way are unable to achieve this? That is absolutely impossible. Someone asks, 'Upon what do you base these words? Your every thought is but discriminating consciousness, and your every word is not a wise strategy. How can you rely on these to soar ninety thousand miles in a single bound?' The answer is, 'The path of the sage is distant and difficult to attain, while a pure mind is close at hand but easily deluded. Building a mountain begins with a single basket of earth; becoming a Buddha begins with the first thought. Therefore, traveling ten thousand miles, one cannot arrive without taking the first step; the merit of three kalpas (aeons) cannot be achieved without the initial aspiration. Thus, the practitioner, as he sets foot, should constantly attend to his mind. Enlightenment and revelation do not come from without, but arise from within. When deluded, one believes in worshiping external realms; when enlightened, one knows to worship one's own mind. Therefore, the sutra says, 'When the mind thinks of the Buddha, this mind is the Buddha.' By thus collecting one's thoughts, one will surely be diligent and assiduous, and through long-term cultivation, one will naturally become pure. Forgetting to seek externally is the true beginning of practice. Vainly employing body and mind will ultimately only lead to worldly blessings. Therefore, Śāriputra (Buddha's disciple known for wisdom) regressed after countless kalpas due to lack of diligence; Nanda (Buddha's cousin) rectified his thoughts and attained supernatural powers in a short time.' The above explains the Three Jewels as one entity. The following explains the Three Jewels based on principle. 'Principle' refers to the supreme truth, the innate nature, which is constant and unchanging. It is the very essence of the mind. From the perspective of defilement, it seems to have a beginning and an end, but in reality, it is merely obscured by the net of delusion, unable to manifest. Now, using the three learnings of morality (śīla), concentration (samādhi), and wisdom (prajñā), we cut through these entanglements. Once delusion and karmic obstacles are eliminated, the mind's nature will reveal its light. From beginning to end, the mind's nature is pure, without beginning or end. Due to the establishment of the Dharma, different appearances manifest according to the environment, and these appearances are called the Fivefold Dharmakāya (Dharma Body), namely, the body of morality, the body of concentration, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation. The preceding three learnings of morality, concentration, and wisdom are named from the perspective of cause, because morality protects and helps to accomplish the Dharmakāya, hence it is called the body of morality. The bodies of concentration and wisdom can be understood in the same way. The latter two, the body of liberation and the body of the knowledge and vision of liberation, are named sequentially from the perspective of result. The body of liberation is obtained by wisdom conquering delusion; the place where there is no delusion is called the body of liberation. The knowledge and vision of liberation refers to leaving behind entanglements, breaking through obstacles, and turning back to contemplate one's own mind, hence it is called the body of knowledge and vision. Only the saints of the Three Vehicles (Triyāna) in Buddhism possess these Fivefold Dharmakāya, and are able to provide the greatest refuge for beings in the six realms of existence. Therefore, the treatise says, 'Taking refuge in the Buddha means taking refuge in the omniscient Fivefold Dharmakāya. Taking refuge in the Dharma means taking refuge in the cessation of suffering, Nirvana (the state of liberation from the cycle of birth and death). Taking refuge in the Sangha means taking refuge in the virtuous and holy learners.'

無學功德自身他身盡處也。即自他惑滅所無之處。故云盡處也。故經云。一切聖人皆以無為法得名。無為即無漏之別目也。由此三寶常住於世。不為世法之所陵慢。故稱寶也。如世珍寶為生所重。今此三寶為諸群生三乘七眾之所歸仰。故名正歸。若無專信雜事邪神。雖受歸戒不得聖法。故經云。歸依于佛者。真名清信士。終不妄歸依其餘諸天神。斯何故耶。以真三寶性相常住堪為物依。自余天帝身心苦惱。有為有漏無力。無能自救無暇。何能救物。惟出世寶有力能持。言歸依者如憑王力得無侵害。今憑正寶威福無涯。故使神龍免金翅之誅信士。超夜叉之難。五種三歸皆歸此寶。或即名之同相三寶。由理通三世義盡十方。常住三寶此為至極。經云。若人得聞常住二字。是人生生不墮惡趣。斯何故耶。以知法佛本性常。故一時聞解熏本識心。業種既成凈信無失。況能立愿歸依奉為師範。固當累劫清勝義無陷沒。如經有人受三歸依。彌勒初會解脫生死。此乃出苦海之良津。入佛法之階位。但以罪多惡重輕而慢者。雖曾受歸隨緣還失。是故智人初受歸。時專心緣此得名歸依。故感善神隨逐護助。上明佛竟。后之二寶緣此而生。如前廣敘。以開靈府。此理三寶能生化相。弘道利生罪福通感。故調達出血業成劫罪。耆域出血業成梵

【現代漢語翻譯】 無學功德在自身和他身都達到終點。也就是說，在自身和他身的迷惑都滅盡的地方，所以說是『盡處』。因此經書上說：『一切聖人都是通過無為法而得名的。』無為就是無漏的另一種說法。因為這個原因，三寶才能常住在世間，不被世俗的法則所輕慢，所以稱為『寶』。就像世間的珍寶被人們所看重一樣，這三寶也被眾生、三乘和七眾所歸依仰慕，所以稱為『正歸』。如果不是專心信仰，而是雜信其他事物和邪神，即使接受了歸戒也無法得到聖法。所以經書上說：『歸依佛的人，才真正稱得上是清信士，永遠不會胡亂歸依其他的諸天神。』這是什麼原因呢？因為真正的三寶的體性和相狀是永恒不變的，可以作為依靠。而其他的天帝，身心都充滿苦惱，是有為有漏的，沒有力量，沒有能力自救，沒有空閑，又怎麼能救助他人呢？只有出世的三寶才有力量能夠支援。說到歸依，就像憑藉國王的力量而免受侵害一樣，現在憑藉正寶的威力和福德是無邊無際的，所以能使神龍免受金翅鳥的誅殺，使信士超越夜叉的災難。五種三歸都歸於此寶，或者直接稱之為同相三寶。因為道理貫通三世，意義涵蓋十方，常住三寶是最高的境界。經書上說：『如果有人聽到常住這兩個字，這個人世世代代都不會墮入惡趣。』這是什麼原因呢？因為知道法佛的本性是永恒不變的，所以在聽到和理解的那一刻，就薰染了本識心，業的種子一旦形成，清凈的信心就不會失去。更何況能夠立下誓願，歸依並奉為師範，必定會在無數劫中保持清凈和殊勝，不會陷入沉淪。就像經書上說有人受了三歸依，彌勒佛初次說法時就能解脫生死。這是脫離苦海的良好途徑，進入佛法的階梯。但是因為罪孽深重，惡意深重而輕視怠慢的人，即使曾經受過歸依，也會隨著因緣而失去。所以有智慧的人在初次受歸依的時候，專心緣念此事，才能真正稱得上是歸依，所以能感得善神跟隨保護和幫助。上面說明了佛寶，後面的法寶和僧寶都是由此而產生的，就像前面廣泛敘述的那樣，以開啟靈府。此理三寶能夠生化萬象，弘揚佛法，利益眾生，罪福都能感應。所以提婆達多（Devadatta）出血，業力形成劫罪，耆婆（Jivaka）出血，業力形成梵 無學功德自身他身盡處也。即自他惑滅所無之處。故云盡處也。故經云。一切聖人皆以無為法得名。無為即無漏之別目也。由此三寶（Triratna）常住於世。不為世法之所陵慢。故稱寶也。如世珍寶為生所重。今此三寶為諸群生三乘七眾之所歸仰。故名正歸。若無專信雜事邪神。雖受歸戒不得聖法。故經云。歸依于佛者。真名清信士。終不妄歸依其餘諸天神。斯何故耶。以真三寶性相常住堪為物依。自余天帝身心苦惱。有為有漏無力。無能自救無暇。何能救物。惟出世寶有力能持。言歸依者如憑王力得無侵害。今憑正寶威福無涯。故使神龍免金翅之誅信士。超夜叉之難。五種三歸皆歸此寶。或即名之同相三寶。由理通三世義盡十方。常住三寶此為至極。經云。若人得聞常住二字。是人生生不墮惡趣。斯何故耶。以知法佛本性常。故一時聞解熏本識心。業種既成凈信無失。況能立愿歸依奉為師範。固當累劫清勝義無陷沒。如經有人受三歸依。彌勒（Maitreya）初會解脫生死。此乃出苦海之良津。入佛法之階位。但以罪多惡重輕而慢者。雖曾受歸隨緣還失。是故智人初受歸。時專心緣此得名歸依。故感善神隨逐護助。上明佛竟。后之二寶緣此而生。如前廣敘。以開靈府。此理三寶能生化相。弘道利生罪福通感。故調達（Devadatta）出血業成劫罪。耆域（Jivaka）出血業成梵

【English Translation】 The merit of the state of no-more-learning (Wu Xue) reaches its end in both oneself and others. That is to say, it is in the place where the delusions of oneself and others are extinguished, hence the term 'end'. Therefore, the scriptures say: 'All sages are named through the unconditioned Dharma (Wu Wei Fa).' 'Unconditioned' is another name for 'unleaked'. Because of this, the Three Jewels (Triratna) can constantly abide in the world, and are not humiliated by worldly laws, hence they are called 'Jewels'. Just as worldly treasures are valued by people, these Three Jewels are also relied upon and admired by all beings, the Three Vehicles, and the Seven Assemblies, hence they are called 'Right Refuge'. If one does not have focused faith, but instead mixes it with other matters and heretical deities, even if one receives the precepts of refuge, one cannot attain the sacred Dharma. Therefore, the scriptures say: 'One who takes refuge in the Buddha is truly called a pure believer, and will never recklessly take refuge in other heavenly deities.' What is the reason for this? Because the true Three Jewels have a nature and characteristics that are constant and can be relied upon. The other heavenly emperors have bodies and minds full of suffering, are conditioned and leaky, have no strength, no ability to save themselves, and no leisure, so how can they save others? Only the supramundane Jewels have the power to uphold. Taking refuge is like relying on the power of a king to avoid harm. Now, relying on the boundless power and blessings of the Right Jewels enables the dragon to avoid the punishment of the Garuda, and enables the believer to transcend the difficulties of the Yaksha. The five kinds of Three Refuges all return to this Jewel, or are directly called the Three Jewels of the same aspect. Because the principle penetrates the three times and the meaning encompasses the ten directions, the constantly abiding Three Jewels are the ultimate. The scriptures say: 'If a person hears the two words 'constantly abiding', that person will not fall into the evil realms in life after life.' What is the reason for this? Because one knows that the inherent nature of the Dharma-Buddha is constant, so at the moment of hearing and understanding, it薰染s the original consciousness-mind, and once the seed of karma is formed, pure faith will not be lost. Moreover, if one can make a vow, take refuge, and uphold it as a teacher and model, one will surely maintain purity and excellence for countless kalpas, and will not fall into ruin. Just as the scriptures say that someone who has taken the Three Refuges will be liberated from birth and death at the first assembly of Maitreya. This is a good way to escape the sea of suffering and enter the ranks of the Buddha-Dharma. However, those who have heavy sins and evil, and who are disrespectful and slow, even if they have taken refuge, will lose it according to circumstances. Therefore, a wise person, when first taking refuge, focuses their mind on this matter, so that they can truly be called a refuge, and thus can attract good spirits to follow, protect, and assist. The above explains the Buddha Jewel. The subsequent Dharma and Sangha Jewels arise from this, as described extensively earlier, in order to open the spiritual mansion. This principle of the Three Jewels can generate all phenomena, promote the Dharma, benefit beings, and both sins and blessings can be felt. Therefore, Devadatta's bleeding resulted in a kalpa of sin, and Jivaka's bleeding resulted in a Brahma Wu Xue's merit is also the end of his own and his body. That is, the place where there is no destruction of self and other confusion. Therefore, it is called the end. Therefore, the scriptures say. All saints are named after Wuwei Fa. Wuwei is also the other name of Wulou. Therefore, the Three Jewels (Triratna) often live in the world. It is not slow to be the law of the world. Therefore, it is called Bao. If the world treasures are valued by life. Now the Three Jewels are returned to by all living beings, the Three Vehicles and the Seven Publics. Therefore, it is called Zheng Gui. If there is no special letter, miscellaneous affairs and evil spirits. Although receiving the return commandment does not obtain the holy law. Therefore, the scriptures say. Those who return to the Buddha are truly named Qingxin Shi. Never return to other gods. What is the reason for this? The true Three Jewels are always suitable for things to depend on. The rest of the heavenly emperors are suffering physically and mentally. There is a leak of power. There is no time to save oneself. How can we save things? Only the treasure of the world has the power to hold. Those who return to it are like relying on the power of the king to be free from harm. Now, relying on Zheng Bao's power and blessing is boundless. Therefore, the dragon is spared the punishment of the golden-winged believer. Transcend the difficulties of Yaksha. The five kinds of three returns all return to this treasure. Or it is called the same phase Three Jewels. The reason is that the three worlds are exhausted in all directions. Changzhu Three Jewels is the ultimate. The scriptures say. If a person hears the two words Changzhu. This person will not fall into evil ways in life. What is the reason for this? Knowing that the nature of the Dharma Buddha is always. Therefore, when I heard and understood, I smoked my original consciousness. Once the karma is formed, the pure faith will not be lost. Moreover, it is possible to make a vow to return and serve as a teacher. It should be clear and victorious for many kalpas without being trapped. As the scriptures say, someone received the Three Refuges. Maitreya (Maitreya) will be liberated from life and death at the first meeting. This is a good way to get out of the sea of suffering. Enter the ranks of Buddhism. However, those who are guilty of many evils and are slow and slow. Although I have received it, I will lose it as the situation changes. Therefore, wise people first receive it. At that time, concentrate on this and get the name Guiyi. Therefore, I feel that good gods follow and help. The above shows the end of the Buddha. The latter two treasures were born from this. As described in detail above. To open the Lingfu. This principle of the Three Jewels can generate the appearance of transformation. Promoting Taoism benefits all living beings, and sins and blessings are all felt. Therefore, Devadatta (Devadatta) bleeding becomes a robbery crime. Jivaka (Jivaka) bleeding becomes Brahma

福。以化佛無心猶如光焰。儀像非情體唯無記。所感罪福還約法身。由顯相狀法身依故。以法本非形無漏無色。不以相顯群有何依。故立像表真。厥趣斯矣。是知。化佛供毀一自法身。無有興亡獨稱常住。言極繁矣。意在通之。但以澆淳在數倚伏赴機。故列三法限於萬載。所以金河西竭玉關東鶩。代出八九年逾六百。三遭殄除終還興顯有何致。斯歷數未也。萬載已后澆風不追。固無傳授天祿終也。由慈氏運開緣生道會。淳源將發交謝應期。不虛設也。此明理寶是歸依所宗。故覆詳之令心有寄。故出耀云。道之在心不問老少。惟在剛烈乃名道耳。信心以存何往不克。文良證也。可不鏡哉。三明化相三寶者。謂釋迦如來為佛寶也。所說滅諦為法寶也。先智苦盡為僧寶也。此化相三寶或名別相。體是無常四相所遷。滅過千載但可追遠用增翹敬。以賢劫中三佛已往。無我第四群生何依。長淪苦海解脫無路。是以能仁膺期出世說法度人。開八正之妙門示一直之平道。近出人天之慾泥。遠登賢聖之津笩。將趣斯道階漸有由。說理三寶令物歸向。豈非真理常住乘權御實。疏解形心稱為佛子。受道之賓證澄無之本凈。筌蹄之喻顯性空之玄理。事義光矣。神用明矣。群生依資生滅盡矣。既而能事已隆告以數終之運。非色現色表法身之不亡

【現代漢語翻譯】 現代漢語譯本： 關於化身佛（Nirmanakaya Buddha，應化之身，為度化眾生而顯現的佛）的福報，因為化身佛沒有分別心，就像光焰一樣。其儀態形象並非有情識之物，本體只是無記（既非善也非惡的狀態）。所感召的罪與福，最終還是歸結於法身（Dharmakaya，佛的真身）。因為顯現的種種相狀都是依存於法身。法身原本沒有形體，是無漏無色的，如果不通過相來顯現，眾生又依靠什麼呢？所以設立佛像來表徵真理，其意義就在於此。 由此可知，對化身佛的供養或毀壞，最終都歸於對法身的作用。法身沒有興衰存亡，唯有常住不變。以上所說已經非常詳盡，意在使人通達。只是因為世風的澆薄與淳樸是隨著時運變化的，盛衰倚伏也是應時而生。所以列出三法（佛法僧）的存續期限為一萬年。因此，金河（指佛教在西方的傳播）會枯竭，玉門關（指中國）以東的佛教也會衰落。即使每個時代都有高僧出現，超過六百年，也難免會遭遇三次劫難，但最終還是會復興顯現，這是什麼原因呢？這是因為氣數未盡。一萬年之後，澆薄的世風將無法挽回，即使想要傳授也無法實現，天命也終結了。因為彌勒菩薩（Maitreya，未來佛）的運勢開啟，因緣成熟，道將會重新興盛。淳厚的本源將要煥發，新舊交替的時期也應驗了，這並非虛設。 以上闡明了理寶（Dharmaratna，佛法之寶）是歸依的根本，所以反覆詳細地說明，使人們心中有所寄託。因此，佛法如耀眼的雲彩般顯現。道的存在在於內心，不分年老年少。只有剛強堅毅的人才能被稱為得道之人。只要信心存在，無論前往何處都能成功。文良（Wenliang，人名，此處指其事蹟）可以作為證明，難道不值得借鑑嗎？ 三明化相三寶（Three Jewels of Transformation）：釋迦如來（Sakyamuni Buddha，現在佛）是佛寶（Buddha Jewel）；他所說的滅諦（Nirodha Satya，四聖諦之一，指滅除煩惱，達到涅槃的真理）是法寶（Dharma Jewel）；先證得智慧，苦盡解脫的僧眾是僧寶（Sangha Jewel）。這化相三寶，又名別相三寶，其本體都是無常的，受四相（生、老、病、死）所遷變。釋迦牟尼佛滅度已經超過千年，我們只能追憶先賢，以此來增加敬意。因為在賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）中，前三佛（過去佛）已經過去，如果沒有第四佛（指釋迦牟尼佛），眾生又依靠什麼呢？將長久沉淪於苦海，沒有解脫的道路。因此，釋迦牟尼佛應時出世，說法度人，開啟八正道（Eightfold Path）的妙門，指示正直平坦的道路，使人從人天道的慾望泥潭中解脫出來，最終登上賢聖的彼岸。想要進入此道，必須循序漸進。宣說理三寶，使眾生歸向正道。這難道不是真理常住，佛乘權巧方便，御用真實智慧嗎？ 疏解形相與心性，稱為佛子。接受佛道的人，可以證得澄澈無染的本凈自性。《筌蹄之喻》（比喻達到目的后，可以捨棄的工具）闡明了性空的玄妙真理。事理和意義都非常光明，神妙的作用也非常明顯，眾生依靠佛法得以生存，最終走向寂滅。既然佛陀的教化事業已經圓滿，便告知眾生有定數終結的命運。這並非是色相的顯現，而是爲了表明法身的不滅。

【English Translation】 English version: Regarding the blessings of the Nirmanakaya Buddha (the emanation body of the Buddha, appearing to liberate sentient beings), because the Nirmanakaya Buddha has no discriminating mind, like a flame. Its demeanor and image are not sentient beings, and its essence is only neutral (neither good nor evil). The sins and blessings it evokes ultimately come down to the Dharmakaya (the true body of the Buddha). Because the various appearances manifested depend on the Dharmakaya. The Dharmakaya originally has no form, is unconditioned and without color. If it is not manifested through form, what do sentient beings rely on? Therefore, establishing Buddha images to represent the truth, its meaning lies in this. From this, it can be known that offering or destroying the Nirmanakaya Buddha ultimately comes down to the effect on the Dharmakaya. The Dharmakaya has no rise or fall, only permanence. What has been said above is very detailed, intending to make people understand. It is only because the degeneration and purity of the world change with the times, and prosperity and decline arise in response to the times. Therefore, the duration of the Three Jewels (Buddha, Dharma, Sangha) is listed as ten thousand years. Therefore, the Golden River (referring to the spread of Buddhism in the West) will dry up, and Buddhism east of Yumen Pass (referring to China) will also decline. Even if eminent monks appear in every era, exceeding six hundred years, they will inevitably encounter three calamities, but they will eventually revive and manifest. What is the reason for this? This is because the destiny has not ended. After ten thousand years, the degenerate customs will be irreversible, and even if one wants to pass it on, it will not be possible, and the mandate of heaven will also end. Because the fortune of Maitreya (the future Buddha) is opened, the conditions are ripe, and the Dharma will flourish again. The pure source will be renewed, and the time for the transition between the old and the new will be fulfilled, which is not a false statement. The above clarifies that the Dharma Jewel (Dharmaratna, the treasure of the Buddha's teachings) is the foundation of refuge, so it is repeatedly explained in detail, so that people have something to rely on in their hearts. Therefore, the Dharma appears like dazzling clouds. The existence of the Dao is in the heart, regardless of age. Only those who are strong and determined can be called enlightened. As long as faith exists, success can be achieved no matter where one goes. Wenliang (a person's name, referring to his deeds here) can be used as proof, is it not worth learning from? The Three Jewels of Transformation: Sakyamuni Buddha (the present Buddha) is the Buddha Jewel; the Nirodha Satya (one of the Four Noble Truths, referring to the truth of extinguishing afflictions and attaining Nirvana) he spoke of is the Dharma Jewel; the Sangha Jewel is the community of monks who first attained wisdom and were liberated from suffering. These Three Jewels of Transformation, also known as the Distinctive Three Jewels, are all impermanent in their essence, subject to the changes of the four characteristics (birth, old age, sickness, and death). More than a thousand years have passed since Sakyamuni Buddha passed away, and we can only recall the sages of the past to increase our respect. Because in the Bhadrakalpa (a period in Buddhist cosmology), the first three Buddhas (past Buddhas) have passed, and if there is no fourth Buddha (referring to Sakyamuni Buddha), what do sentient beings rely on? They will be trapped in the sea of suffering for a long time, with no way to liberation. Therefore, Sakyamuni Buddha appeared in the world in response to the times, preached the Dharma to liberate people, opened the wonderful gate of the Eightfold Path, and pointed out the straight and flat path, so that people can be liberated from the mire of desires in the human and heavenly realms, and finally ascend to the shore of the sages. To enter this path, one must proceed step by step. Proclaiming the Three Jewels of Principle, so that sentient beings turn to the right path. Is this not the permanence of truth, the Buddha's skillful means, and the use of true wisdom? Explaining form and mind is called a Buddha's child. Those who accept the Buddha's path can attain the original pure nature of clarity and purity. The parable of the 'Fish Trap' (a metaphor for tools that can be discarded after reaching the goal) clarifies the profound truth of emptiness of nature. The principles and meanings are very clear, and the wonderful functions are also very obvious. Sentient beings rely on the Dharma to survive and eventually move towards extinction. Since the Buddha's work of teaching has been completed, he informs sentient beings of the destiny of a fixed end. This is not the manifestation of form, but to show the immortality of the Dharmakaya.

。無形留骨示化跡之無泯。所以碎身以生物信。全眼以導神功。斯道莫思恩德非謝。故當敬養塔像興起信根。先備此心方知由委。四明住持三寶者。人能弘道萬載之所流慈。道假人弘三法於斯開位。遂使代代興樹處處傳弘。匪假僧揚佛法潛沒。至如漢武崇盛初聞佛名。既絕僧傳開緒斯竭。及顯宗開法遠訪華胥。致有迦竺來儀演布聲教。開俗成務發信歸心。實假敷說之勞。誠資相狀之力名僧寶也。所說名句表理為先。理非文言無由取悟。故約名教說聽之緣名法寶也。此理幽奧非聖不知。聖雖云亡影像斯立名佛寶也。但以群生福淺不及化源。薄有餘資猶逢遺法。此之三寶體是有為具足漏染。不足陳敬然是理寶之所依持。有能遵重相從出有。如俗王使巡歷方隅。不以形徴故敬齊一。經云。如世有銀金為上寶。無銀有鍮亦稱無價。故末三寶敬亦齊真。今不加敬更無尊重之方。投心何所起歸何寄。故當形敬靈儀心存真理。導緣設化義極於斯。經云。造像如麥獲福無窮。以是法身之器也。論云。金木土石體是非情。以造像故敬毀之人自獲罪福。莫不表顯法身致令功用無極。故使有心行者對此靈儀。莫不涕泣橫流不覺加敬。但以真形已謝唯見遺蹤。如臨清廟自然悲肅舉目。摧感如在不疑。今我亦爾。慈尊久謝唯留影像導我慢幢。是須

傾屈接足而行禮敬。如對真儀為我說法。今不見聞心由無信。何以知耶。但心用所擬三界尚成。豈此一堂頑癡不動。大論云。諸佛常放光說法。眾生無始罪故對面不見。是須一像既爾。余像例然。樹石山林隨相標立。導我心路無越聖儀。又作是念。見雖是色了色心生。心外無塵名為真觀。言從心起。實唯識有名為俗觀。漸次增明唸唸無絕。時功既積熏習逾增。觀道修明不迷緣假。名愿樂位修道人。焉道為人修人能修道。故稱行者名為道人。今則聞告懷嫌誠當實箓。日損之謂於斯自明。可不誡哉。

隨機立教篇第三(謂智有昏明敬存理事)

序曰。禮者履也。敬而已矣。經云恭敬塔廟謙下比丘者是也。然則性涉昏明推步通局。多㳂名相少懷經遠。所以隨文綜習。道聽途傳曾不討論妄行章句。俗中尚云。學而不思則罔。思而不學則殆。況佛法玄奧理事兼該。聞即依行沉淪非一。至如經明凈土佛德無涯尋聲不敢移心。愛重不忘心口。乍聞穢土諸佛情無一欣。便言無德可歸有罪未能消蕩。何憎愛之若此。誠不足以詳之。又聞論說多寶別時引情自謂精進果決。便即禮念絕緣。濁下愚凡行斯膠固。性習雖久終須漸移。如不更新凡無成聖。綜執前迷負愧彌重。以茲紹嗣誠非遺寄。是知。教門善巧隨機淺深。深者行十使而

【現代漢語翻譯】 現代漢語譯本： 傾身屈膝，以最恭敬的禮節來表達敬意。如同面對真正的佛陀一樣，請為我說法。現在我無法親眼看見，親耳聽聞，這是因為我缺乏信心。為什麼這麼說呢？只要心中有所想，三界（欲界、色界、無色界）都會因此而形成。難道這整個佛堂會像頑石一樣，毫無知覺，一動不動嗎？《大智度論》中說：『諸佛經常放出光明，宣說佛法，但眾生因為無始以來的罪業，即使面對面也無法看見。』既然一尊佛像如此，其他的佛像也是一樣的道理。樹木、石頭、山林，都可以根據其外形來作為象徵，引導我的心走向正道，沒有超過聖賢的教誨。我又這樣想：看見雖然是外在的形象，但了知形象的念頭卻是由內心產生的。心外沒有塵埃，這叫做真觀。言語從內心生起，實際上只是唯識宗所說的『名』，這叫做俗觀。逐漸地增進和明白這些道理，唸唸不絕。時間久了，熏習的力量就會越來越強。觀察真理的道路修習明白了，就不會被外在的因緣假象所迷惑，這叫做愿樂位修道人。是道成就了人，還是人成就了道呢？修道的人能夠修成道，所以稱為『行者』，也稱為『道人』。現在我聽了這些話，心中卻懷有疑慮，這確實應該記錄下來。每天減少自己的煩惱，說的就是這個道理。難道不應該以此來警戒自己嗎？

隨機立教篇第三（說明智慧有昏昧和明晰，恭敬存在於事相和理體之中）

序言：禮，就是踐行。敬，就是恭敬而已。《經》中說，恭敬佛塔寺廟，謙卑對待比丘，就是這個意思。然而，人的本性有昏昧和明晰的區別，推測事理有通達和侷限的不同。很多人沉溺於名相，很少有長遠的考慮。所以，他們只是隨便地學習經文，道聽途說，從不深入討論，就妄自解釋經文。世俗中尚且說：『只學習而不思考，就會迷惑；只思考而不學習，就會疑惑。』更何況佛法玄妙深奧，事相和理體兼備。聽了佛法卻不按照佛法去修行，沉淪的例子數不勝數。比如，經中明明說凈土（Sukhavati）的佛德（Buddha- গুণ）是無邊無際的，但他們聽到這些，卻不敢轉移自己的心念，因為他們太愛自己的心念，不肯忘記。突然聽到穢土（impure lands）的諸佛（Buddhas），心中沒有一絲歡喜，就說穢土沒有功德可以歸依，自己罪業深重，無法消除。為什麼會有如此強烈的憎恨和喜愛呢？實在不值得詳細說明。又聽到論典中說多寶佛（Prabhutaratna Buddha）在特殊的時間出現，就自以為自己精進果斷，於是立刻斷絕一切外緣，認為自己是愚昧凡夫，行為固執。習性雖然由來已久，但終究需要逐漸改變。如果不更新自己，凡夫就永遠無法成聖。如果固執於過去的迷惑，就會更加慚愧。因此，把佛法傳承下去，實在不是一件可以隨便託付的事情。由此可知，佛陀的教法是善巧方便的，可以根據眾生的根器深淺而施教。根器深厚的人，可以在修行中運用十使（ten fetters），從而...

【English Translation】 English version: I prostrate myself, bending low in reverence. As if facing the true form of the Buddha, please expound the Dharma for me. Now, I cannot see or hear directly, due to my lack of faith. How do I know this? Simply because the mind, with its intentions, can create the three realms (desire realm, form realm, and formless realm). How can this entire hall be like an unfeeling, unmoving stone? The Mahaprajnaparamita Shastra says: 'The Buddhas constantly emit light and preach the Dharma, but sentient beings, due to their beginningless sins, cannot see them even face to face.' If this is the case for one image, it is the same for all other images. Trees, stones, and mountains can all be established as symbols according to their forms, guiding my mind towards the path, never exceeding the teachings of the sages. I also think this: although seeing is a form, the mind that understands the form arises from within. Outside the mind, there is no dust, and this is called true contemplation (Satya-darshana). Words arise from the mind, but are merely 'names' in the Vijnanavada (Yogacara) school, and this is called mundane contemplation. Gradually increasing and clarifying these principles, thought after thought without ceasing. As time passes, the power of habituation increases. When the path of contemplation is cultivated and understood, one will not be deluded by external causes and conditions, and this is called the position of joyful aspiration for a cultivating person. Does the path perfect the person, or does the person perfect the path? The person who cultivates the path is able to perfect the path, so they are called 'practitioners' and 'Taoists'. Now, I hear these words, but harbor doubts in my heart, and this should indeed be recorded. 'Daily diminishing' refers to this very principle. Should we not take this as a warning?

Chapter 3: Teaching According to Capacity (explaining that wisdom has dullness and clarity, and reverence exists in phenomena and principle)

Preface: 'Li' (禮, ritual) means to practice. 'Jing' (敬, reverence) simply means to be respectful. The Sutra says, 'Respecting stupas and temples, being humble towards monks,' this is what it means. However, people's nature differs in dullness and clarity, and their understanding of principles differs in thoroughness and limitation. Many are immersed in names and forms, and few have long-term considerations. Therefore, they casually study the scriptures, hear things on the street, never discuss them in depth, and rashly interpret the scriptures. Even in the secular world, it is said: 'To learn without thinking is to be perplexed; to think without learning is to be in peril.' How much more so is the profound and subtle Dharma, which encompasses both phenomena and principle. Hearing the Dharma but not practicing it accordingly leads to countless instances of sinking. For example, the sutras clearly state that the Buddha-virtues (Buddha- গুণ) of Sukhavati (凈土) are boundless, but upon hearing this, they dare not shift their minds, because they love their own minds too much and are unwilling to forget them. Suddenly hearing of the Buddhas (Buddhas) in impure lands (穢土), they feel no joy in their hearts, and say that there is no merit to rely on in impure lands, and that their own sins are too heavy to be eliminated. Why is there such strong hatred and love? It is not worth explaining in detail. Furthermore, upon hearing the treatises say that Prabhutaratna Buddha (多寶佛) appears at special times, they consider themselves diligent and decisive, and immediately cut off all external connections, thinking that they are foolish ordinary beings and that their actions are rigid. Although habits have been around for a long time, they must gradually change. If one does not renew oneself, an ordinary person can never become a saint. If one clings to past delusions, one will be even more ashamed. Therefore, passing on the Dharma is not something that can be entrusted lightly. From this, it can be seen that the Buddha's teachings are skillful and convenient, and can be taught according to the depth of the capacity of sentient beings. Those with deep capacity can use the ten fetters (ten fetters) in their practice, thereby...

無瑕。淺者示五燒而有凈。凈方不一隨意欲而受生。佛智莫窮任時緣而冥會。其猶朗月在空流光小大之器。震雷雲里飛聲顯晦之間。聞在前緣不可一其情道。器惟積習誠難等其利鈍。從此而觀方知。螺髻身子染凈各封其心。忍土安樂穢潔互陳其略。故文云。我凈土不毀而眾見燒盡。即其證也。寧不知。彌陀雜穢復示此。而通引乎。豈不知。六種震動發矇心之晝昏。三輪示現統群情之夜朗不虛設也。經云。吾從成佛已來種種因緣種種譬喻廣演言教。無數方便引導眾生令離諸著。著是病本隨言即封。聞凈著凈聞染著染。論云。如蠅無處不著唯不著火焰。眾生亦爾。善不善法中皆著唯不著性空。故佛說四依依智不依識。若肉眼見聞如牛羊無異。正教如此何得致迷。固當杜五過於未然。祖四依而作則。斯言極矣。復欲何哉。恐好事者須稟教量。故出一二用弘其道。道貴清通。義非壅結。仍須識分以自揣摩。無容冒罔自謂超挺。生報茫然孰識夷險。必有斯人則自溺苦海。誰能濟拔。今約兩緣立儀表行。入道多門不過理事。理謂道理通聖心之遠懷。事謂事局約凡情之延度。聖非自聖。終假導而漸明。凡非定凡亦因開而達解。是知。愚智深淺賢聖位階由解行之遠近。致利鈍之乖異。故論云。無分別智即是菩薩。菩薩即是無分別智。菩

【現代漢語翻譯】 現代漢語譯本： 無瑕（沒有瑕疵）。淺薄的人認為五濁惡世是污穢的，而有智慧的人卻能從中看到清凈。往生凈土的方式並非只有一種，可以隨自己的意願選擇。佛的智慧深不可測，隨順著時節因緣而暗合。這就像明亮的月亮懸掛在空中，光芒隨著容器的大小而變化；又像雷聲在雲中轟鳴，聲音時而清晰時而隱晦。聽聞佛法要考慮前因後果，不能只執著於一種理解。每個人的根器不同，積累的習氣也不同，所以領悟的程度也不同。從這個角度來看，才能明白螺髻仙人和舍利弗（佛陀的十大弟子之一，以智慧著稱）的心中，染與凈各有側重。娑婆忍土（我們所居住的充滿苦難的世界）和極樂凈土（阿彌陀佛的清凈世界），一個污穢一個清凈，只是粗略地描述。所以經文中說：『我的凈土沒有被毀壞，但眾生卻看到它被燒盡。』這就是證明。難道不知道，阿彌陀佛（西方極樂世界的教主）在污穢的世界中顯現，也是爲了普遍地引導眾生嗎？難道不知道，六種震動是爲了開啟那些矇昧的心，使他們從昏暗中醒來；三輪示現（佛以神通力示現種種景象）是爲了統攝眾生的情感，使他們在黑夜中看到光明，這些都不是虛設的。經中說：『我自從成佛以來，用種種因緣、種種譬喻，廣泛地宣說教法，用無數的方便法門引導眾生，使他們脫離各種執著。』執著是產生疾病的根源，隨著所聽到的言語就會產生執著。聽到清凈的就執著于清凈，聽到染污的就執著于染污。論中說：『就像蒼蠅，無處不執著，唯獨不執著火焰。眾生也是這樣，對於善法和不善法都執著，唯獨不執著性空（萬法的本性是空性）。』所以佛說要依止四依（依法不依人，依義不依語，依智不依識，依了義不依不了義），依止智慧，不要依止分別意識。如果用肉眼去看，用耳朵去聽，就和牛羊沒有什麼區別。正確的教法是這樣的，怎麼會產生迷惑呢？所以應當在錯誤還沒有發生的時候就杜絕它，傚法四依作為準則。這些話已經說得很透徹了，還想說什麼呢？恐怕有些喜歡尋根究底的人需要依據教理來衡量，所以提出一兩個觀點來弘揚佛道。佛道貴在清凈通達，義理不應壅塞凝滯。仍然需要認識自己的能力，自我衡量，不要冒昧地自認為超越常人。生死輪迴茫茫無際，誰能辨別其中的危險？如果有人這樣，就會自溺於苦海，誰能救拔他呢？現在根據兩種因緣來建立儀表行持。進入佛道有很多門徑，但都離不開理和事。理是指道理，通達聖人的深遠懷抱。事是指事相，侷限於凡夫情識的延伸。聖人不是天生就是聖人，最終要依靠引導才能逐漸明白。凡夫也不是永遠都是凡夫，也要因為開啟才能通達理解。由此可知，愚笨和智慧、深刻和淺薄、賢人和聖人的位階，都是由理解和實踐的遠近決定的，導致了領悟的快慢和差異。所以論中說：『無分別智就是菩薩，菩薩就是無分別智。』

【English Translation】 English version: Flawless. The shallow-minded see the five turbidities (five types of decay in the world) as impure, while the wise can perceive purity within them. The ways to be reborn in a Pure Land are not limited to one; one can choose according to their own desires. The wisdom of the Buddha is unfathomable, aligning mysteriously with the conditions of time and circumstance. It is like the bright moon in the sky, its light varying with the size of the container; or like thunder rumbling in the clouds, its sound sometimes clear and sometimes faint. Hearing the Dharma requires considering the causes and conditions, not clinging to a single interpretation. Each person's capacity differs, and their accumulated habits vary, so their level of understanding also differs. From this perspective, one can understand that in the minds of the Ushnisha (a cranial protuberance on the head of Buddha) and Shariputra (one of the Buddha's ten great disciples, known for his wisdom), defilement and purity each have their emphasis. The Saha world (the world we live in, full of suffering) and the Pure Land of Ultimate Bliss (the pure land of Amitabha Buddha), one defiled and one pure, are merely rough descriptions. Therefore, the sutra says: 'My Pure Land has not been destroyed, but beings see it as being consumed by fire.' This is the proof. How can one not know that Amitabha Buddha (the lord of the Western Pure Land of Ultimate Bliss), appearing in a defiled world, is also to universally guide beings? How can one not know that the six kinds of tremors are to awaken those who are ignorant, to rouse them from darkness; the manifestation of the three wheels (Buddha manifesting various phenomena through supernatural power) is to unite the emotions of beings, to allow them to see light in the night, these are not in vain. The sutra says: 'Since I attained Buddhahood, I have used various causes and conditions, various metaphors, to extensively proclaim the Dharma, using countless expedient means to guide beings, to liberate them from all attachments.' Attachment is the root of illness, and attachment arises with the words one hears. Hearing of purity, one becomes attached to purity; hearing of defilement, one becomes attached to defilement. The treatise says: 'Like a fly, it attaches to everything, except for flames. Beings are also like this, they are attached to both good and bad dharmas, but not to emptiness of nature (the inherent nature of all things is emptiness).' Therefore, the Buddha said to rely on the Four Reliances (rely on the Dharma, not the person; rely on the meaning, not the words; rely on wisdom, not consciousness; rely on the definitive meaning, not the provisional meaning), rely on wisdom, not on discriminating consciousness. If one sees with the physical eye and hears with the physical ear, there is no difference from cattle and sheep. The correct teaching is like this, how can confusion arise? Therefore, one should prevent errors before they occur, and emulate the Four Reliances as a standard. These words have been said very clearly, what more is there to say? Perhaps some who like to delve into things need to measure according to doctrine, so I offer one or two points to promote the Buddha's path. The Buddha's path values clarity and unobstructedness, and the meaning should not be blocked or stagnant. One still needs to recognize their own abilities, self-assess, and not presumptuously consider themselves superior to others. The cycle of birth and death is vast and boundless, who can discern the dangers within it? If someone is like this, they will drown in the sea of suffering, who can save them? Now, based on two conditions, establish conduct and practice. There are many paths to enter the Buddha's path, but they all cannot be separated from principle and phenomena. Principle refers to the doctrine, understanding the profound aspirations of the sages. Phenomena refers to the appearances, limited to the extension of the emotions of ordinary beings. Sages are not born sages, they ultimately rely on guidance to gradually understand. Ordinary beings are not forever ordinary beings, they also need to be opened up to attain understanding. From this, it can be known that foolishness and wisdom, depth and shallowness, the ranks of the virtuous and the sages, are all determined by the distance of understanding and practice, leading to differences in the speed and ease of comprehension. Therefore, the treatise says: 'Non-discriminating wisdom is the Bodhisattva, and the Bodhisattva is non-discriminating wisdom.'

薩約位且列五十餘階。故知。無分之智唸唸利鈍。此言有旨。然使鈍士依事引方土之歡娛。且以安身身安而後道也。利人行理克正念。而濯性靈用以清心。心清而出有也。然利鈍千差昏明等級。薄知綱領標控神解。故歷諸篇通斯一致。則披者不昧於由徑。行者無滯于發足矣。

乘心行事篇第四(謂識心迷倒三毒常纏)

序曰。上已顯其機緣。心行備矣。識真俗之交務。鑒理事之相由。文明祖習之經。義曉疏通之理。至於附相行事。故習難傾。三賢猶染其塵。四果尚迷斯旨。是以迦葉起舞。舍利作瞋。難陀悅于練色。陵伽興于慢相。斯並正使雖盡余習未亡。猶增惱於六塵。自網弊於三受。況乃下凡煩惑無始習熏。今生道種正論倫而不忍。以斯昏濁徒生徒死。甚可惜哉。良以界稱忍土。經云強識念力。義當以正信而鞭后。以正解而導前。解則見理朗然求邪倒而難獲(俗云。夫志士有所之當口興心誓。行人所不能行謂仁義也。割人所不能割謂情慾也。忍人所不能忍謂苦樂也。彼沈俗士心無法澄尚有斯致。況出道者正教滿目不能行之。臨終方悔自取沉溺)信則識真仰止知窳惰之易亡。如此棲神可謂乘心行事。如此整慮可謂無蟥稻梁。焉有他食在腹而業系無知。他衣覆形而行增愚惑。誠不可也。若夫心塵使性知誰不

【現代漢語翻譯】 現代漢語譯本：薩約位且列（Sayoweiqie Lie，可能是某種修行階梯的名稱）有五十多層階梯。由此可知，沒有分別之智（無分別智，指不執著於差別現象的智慧）的眾生，其根性的敏銳和遲鈍程度各有不同。這句話很有深意。然而，如果讓遲鈍的人依賴外在事物來尋求世俗的歡娛，並以此來安身立命，那麼只有身心安定之後才能悟道。對於聰慧的人來說，遵循正理可以端正念頭，洗滌性靈可以用來清凈內心，內心清凈才能有所成就。然而，眾生的根性有千差萬別，智慧的昏昧和明朗程度也各有等級。略微瞭解綱領，就能把握要點，從而在精神上得到領悟。因此，貫穿各篇文章，就能明白這個一致的道理。那麼，閱讀的人就不會在道路上迷失方向，修行的人也不會在起步時遇到阻礙。

乘心行事篇第四（講述了認識到心識的迷惑顛倒，以及貪嗔癡三毒常常纏繞著我們）

序言：上面已經闡明了修行的機緣，心行已經完備。認識真俗之間的交替變化，瞭解事理之間的相互關聯。闡明文明的祖先所遵循的經典，通曉義理的疏通和理解。至於依附外相而行事，這種習氣很難去除。即使是三賢（三賢位菩薩）也還沾染著塵埃，四果（四果阿羅漢）也還迷惑于其中的旨意。因此，迦葉（Kasyapa，佛陀的弟子）會起舞，舍利弗（Sariputra，佛陀的弟子）會發怒，難陀（Nanda，佛陀的弟子）會貪戀女色，陵伽（Lingqie，人名，具體事蹟不詳）會生起傲慢之心。這些都是因為即使正使（指斷除煩惱的修行者）已經斷盡了煩惱，但余習（殘餘的習氣）還沒有完全消除，仍然會增加對六塵（色聲香味觸法）的煩惱，自己被三受（苦受、樂受、不苦不樂受）所困擾。更何況是下凡的眾生，煩惱迷惑從無始以來就薰染著他們，今生即使種下了菩提的種子，也因為正論倫常而不忍心捨棄世俗的快樂。因為這樣的昏昧和污濁，徒勞地生存和死亡，實在太可惜了。正因為我們所處的娑婆世界被稱為『忍土』，佛經上說要『強識念力』，所以我們應該以正信來鞭策自己，以正解來引導自己。理解了正理，就能明朗地看到真理，想要尋求邪見和顛倒都很難獲得（俗話說：有志之士有所追求，一定會口頭立下誓言，心中堅定信念。常人所不能做到的，是仁義；常人所不能割捨的，是情慾；常人所不能忍受的，是苦樂。那些沉溺於世俗的人，內心沒有辦法澄凈，尚且有這樣的志向，更何況是修道之人，正教經典擺在眼前卻不能實行，臨終時才後悔，自取沉溺）。堅信正法，就能認識到真理，仰慕正法，知道自己的懶惰和懈怠很容易導致墮落。像這樣安住精神，就可以說是『乘心行事』。像這樣整理思慮，就可以說是沒有蛀蟲的稻梁。怎麼會有其他的食物進入腹中，而業力卻繫縛著無知？怎麼會有其他的衣服覆蓋身體，而行為卻增加了愚蠢和迷惑？實在是不應該這樣。如果說心塵會矇蔽本性，那麼誰會不知道呢？

【English Translation】 English version: Sayoweiqie Lie (possibly the name of a practice ladder) has more than fifty steps. From this, we know that sentient beings without the wisdom of non-discrimination (無分別智, referring to wisdom that does not cling to differentiated phenomena) have varying degrees of sharpness and dullness in their faculties. This statement has profound meaning. However, if dull individuals are allowed to rely on external things to seek worldly pleasures and use this to settle their lives, then only after the body and mind are stable can they attain enlightenment. For intelligent individuals, following the correct principles can rectify their thoughts, and cleansing their spirit can be used to purify their hearts. Only with a pure heart can one achieve something. However, sentient beings have thousands of differences in their faculties, and their wisdom varies in degrees of dimness and brightness. Slightly understanding the key points allows one to grasp the essentials, thereby gaining spiritual understanding. Therefore, by going through all the chapters, one can understand this consistent principle. Then, the reader will not be lost on the path, and the practitioner will not encounter obstacles at the beginning.

Chapter Four: Acting in Accordance with the Mind (discusses recognizing the delusion and inversion of consciousness, and how the three poisons of greed, anger, and ignorance constantly entangle us)

Preface: The above has already clarified the opportunity for practice, and the conduct of the mind is complete. Recognize the alternating changes between truth and falsehood, and understand the interrelationship between affairs and principles. Elucidate the classics followed by the ancestors of civilization, and understand the clearing and comprehension of the meaning of righteousness. As for acting in accordance with external appearances, this habit is difficult to remove. Even the Three Sages (三賢位菩薩) are still stained with dust, and the Four Fruits (四果阿羅漢) are still confused by its meaning. Therefore, Kasyapa (迦葉, a disciple of the Buddha) would dance, Sariputra (舍利弗, a disciple of the Buddha) would become angry, Nanda (難陀, a disciple of the Buddha) would be attached to female beauty, and Lingqie (陵伽, a person's name, specific deeds unknown) would give rise to arrogance. These are all because even though the righteous ones (referring to practitioners who have eradicated afflictions) have exhausted their afflictions, the remaining habits (residual habits) have not been completely eliminated, and they still increase the afflictions of the six dusts (色聲香味觸法), and they themselves are troubled by the three sensations (苦受, 樂受, 不苦不樂受). Moreover, the sentient beings who descend to the mortal realm have been infected with afflictions and delusions since beginningless time. Even if they plant the seeds of Bodhi in this life, they are unwilling to abandon worldly pleasures because of the proper discussion of ethics. Because of such dimness and turbidity, they live and die in vain, which is a great pity. It is precisely because the Saha world we are in is called the 'Land of Endurance,' and the Buddhist scriptures say to 'strengthen knowledge and mindfulness,' so we should spur ourselves on with right faith and guide ourselves with right understanding. Understanding the right principles allows one to see the truth clearly, and it is difficult to seek wrong views and inversions (as the saying goes: a person with ambition will definitely make vows verbally and firmly believe in their heart. What ordinary people cannot do is benevolence and righteousness; what ordinary people cannot give up is emotions and desires; what ordinary people cannot endure is suffering and happiness. Those who are immersed in the secular world, whose hearts have no way to be purified, still have such aspirations, let alone those who practice the Way, who have the right teachings in front of them but cannot practice them, and only regret it at the time of death, bringing about their own drowning). Firmly believing in the right Dharma allows one to recognize the truth, admire the right Dharma, and know that one's laziness and懈怠 easily lead to depravity. Abiding in the spirit like this can be said to be 'acting in accordance with the mind.' Organizing thoughts like this can be said to be rice and grains without worms. How can other foods enter the abdomen, while karma binds ignorance? How can other clothes cover the body, while actions increase foolishness and delusion? It really shouldn't be like this. If it is said that the dust of the mind will obscure the nature, then who wouldn't know?

無。識則無邪常須節約。若任而縱者無解脫期。故經譬覺賊論。示御心。制之一處無事不辦。豈虛累哉。下凡煩惱微細難知。粗而易覺勿過三毒。自毒毒他深可厭患。貪瞋一發業構三塗。癡慢為本故增垢結。是故行人隨有作業。先須執御預知輕重。今約禮敬之儀備條過狀。如有失念即知改革。且自識過尋悔返凈可期。昏昏任性徒沾釋種。所以仰對尊容貪拜。廣嘆求諸佛之護念。畏惡業之牽挽。等羝羊之前卻同難陀之欣奉。雖為善興終歸雜毒。是名因福起罪一也。或矜高自舉忌他名望。勤苦身心恨恚陵物。外雖從稅內實騰驤。或依時位列相從。禮謁目睞同徒妄生嫌怪。見有接聲承拜者。言其如碓上下。見有威容細行者。言其造事詐作。見有在地蹣跚者。言其大無筋骨。見有音聲濁鈍者。言其大不生善。如斯眾也。通悉結收。業網所拘報增鬼錄。或高履長裙剔削光潔。揚雕彩之華麗。曜龍鳳之文綺。或磨刮骨肉鎣飾面門。上高殿而揚聲處靜眾而長噫。山字在肩有竦凌雲之狀。匡肘廣脅志逾鵬趐之形。棱層長慢抵筑朋流。忽突增癡處處呈拙。如此胥徒名癡毒也。故論云。三三合九種(謂身口意此三能起業也。自作教他見作隨喜此三能成業也。現報生報后報此三名業果也)從三煩惱起(從三毒起受三惡道也。從三善起受人天也

【現代漢語翻譯】 現代漢語譯本：如果認識到邪念，就必須時刻加以約束和節制。如果放任自流，那就沒有解脫的希望了。所以經典中用『覺賊論』來比喻，意思是說駕馭內心，專注於一處，就沒有什麼事情辦不成，這難道是虛假的告誡嗎？下等凡夫的煩惱非常細微難以察覺，但粗顯而容易察覺的莫過於貪、嗔、癡這『三毒』。自己中毒也毒害他人，實在令人厭惡。貪慾和嗔恨一旦爆發，就會造下墮入地獄、餓鬼、畜生『三塗』的惡業。愚癡和傲慢是根本，因此會增加煩惱和糾結。所以修行人無論做什麼事情，首先要掌握和駕馭自己的心，預先知道事情的輕重緩急。現在就禮敬的儀軌，詳細列出可能犯的過失。如果一時失念，立刻知道改正。只要能認識到自己的過錯，尋求懺悔，迴歸清凈，解脫就有希望。如果昏昏沉沉，任性妄為，即使披著佛門弟子的外衣也是徒勞。因此，仰望佛像時，貪婪地頂禮膜拜，廣泛地祈求諸佛的護佑，畏懼惡業的牽引。就像羝羊在前面退卻一樣，又像難陀一樣欣然接受。雖然表面上是行善，最終卻摻雜了毒素。這叫做因福起罪，這是第一種情況。 或者自高自大，嫉妒他人的名望，勤苦身心，怨恨欺凌他人。外表上順從謙卑，內心卻驕傲自滿。或者按照時序和地位排列，互相跟隨禮拜，眼神卻像同夥一樣，無端生出嫌隙和怪罪。看到有人接話說『承拜』，就說他像舂米的碓一樣上下襬動。看到有人威嚴端莊，行為謹慎，就說他虛偽做作。看到有人在地上蹣跚行走，就說他沒有筋骨。看到有人聲音渾濁遲鈍，就說他不能生出善念。像這樣的種種行為，全部都收錄在內，被業網所束縛，受到的報應會增加，名字會被記錄在鬼名冊上。或者穿著高底的鞋子，長長的裙子，剔除污垢，使之光潔，炫耀華麗的雕飾和色彩，展示龍鳳的圖案和花紋。或者打磨刮削自己的骨肉，裝飾自己的面容。登上高殿時大聲喧譁，在安靜的僧眾中長聲嘆息。山字形的肩膀，有聳入雲霄的姿態，張開的肘部和寬大的脅部，志向超過鵬鳥的翅膀。棱角分明，傲慢自大，排斥同伴。突然做出愚蠢的舉動，處處顯露出自己的笨拙。像這樣的行為，都叫做愚癡之毒。所以《論》中說：『三三合九種』（指身、口、意這三種能引發業力，自己做、教他人做、見到他人做而隨喜這三種能成就業力，現世報、來世報、後世報這三種是業力的果報），從三種煩惱生起（從貪、嗔、癡這三毒生起，就會承受地獄、餓鬼、畜生這三惡道的果報，從不貪、不嗔、不癡這三種善念生起，就會承受人道和天道的果報）。

【English Translation】 English version: If one recognizes evil thoughts, one must constantly restrain and control them. If one indulges in them, there is no hope of liberation. Therefore, the scriptures use the 'Treatise on Guarding Against Thieves' as a metaphor, meaning that by mastering the mind and focusing on one place, there is nothing that cannot be accomplished. Is this a false admonition? The afflictions of lower-grade ordinary people are very subtle and difficult to detect, but the most obvious and easily detectable are the 'three poisons' of greed, hatred, and delusion. Poisoning oneself and poisoning others is truly detestable. Once greed and hatred erupt, they will create evil karma that leads to the 'three evil realms' of hell, hungry ghosts, and animals. Ignorance and arrogance are the root, thus increasing afflictions and entanglements. Therefore, whatever a practitioner does, they must first master and control their mind, and know in advance the importance and urgency of things. Now, regarding the etiquette of reverence, a detailed list of possible faults is provided. If one momentarily loses mindfulness, one should immediately know to correct oneself. As long as one can recognize one's own faults, seek repentance, and return to purity, liberation is hopeful. If one is muddleheaded and willful, even wearing the robes of a Buddhist disciple is in vain. Therefore, when looking up at the Buddha image, one greedily prostrates and bows, widely praying for the protection of all Buddhas, and fearing the pull of evil karma. Just like a ram retreating in front, and like Nanda gladly accepting. Although outwardly performing good deeds, ultimately they are mixed with poison. This is called creating sin from blessings, and this is the first situation. Or being arrogant and self-important, jealous of others' fame and reputation, diligently tormenting body and mind, resenting and bullying others. Outwardly compliant and humble, but inwardly proud and conceited. Or arranging themselves according to the order of time and status, following each other in worship, but with eyes like accomplices, creating suspicion and blame for no reason. Seeing someone responding with 'accepting the bow,' they say he moves up and down like a rice-husking mortar. Seeing someone dignified and cautious in behavior, they say he is hypocritical and artificial. Seeing someone walking unsteadily on the ground, they say he has no strength in his bones. Seeing someone with a turbid and dull voice, they say he cannot generate good thoughts. All such behaviors are recorded, bound by the net of karma, and the retribution received will increase, and their names will be recorded in the register of ghosts. Or wearing high-soled shoes, long skirts, removing dirt to make them clean, flaunting gorgeous decorations and colors, displaying dragon and phoenix patterns and brocades. Or polishing and scraping their flesh, decorating their faces. Raising their voices when ascending high halls, sighing loudly in quiet assemblies. Shoulders shaped like the character '山' (mountain), with a posture of soaring into the clouds, elbows spread wide, and broad sides, aspirations exceeding the wings of the Peng bird. Sharp-edged, arrogant, and exclusive of companions. Suddenly making foolish moves, revealing their clumsiness everywhere. Such behaviors are all called the poison of delusion. Therefore, the Treatise says: 'Three threes combine into nine kinds' (referring to body, speech, and mind, these three can initiate karma; doing oneself, teaching others to do, and rejoicing when seeing others do, these three can accomplish karma; present retribution, future retribution, and subsequent retribution, these three are the results of karma), arising from the three afflictions (arising from the three poisons of greed, hatred, and delusion, one will suffer the retribution of the three evil realms of hell, hungry ghosts, and animals; arising from the three good thoughts of non-greed, non-hatred, and non-delusion, one will suffer the retribution of the human and heavenly realms).

。廣如彼解之)以此文證。故知。起業必由毒生。常須觀度方識毒相。故使行福而雜罪者。還承惡因惡道雜受。故大丈夫論云。修行大布施急性多瞋怒。不惟正憶念後作大力龍。修施陵懱人後生金翅鳥。施本舍慳故感財報。嗔心行事還興毒害。故龍受形。見觸傷等三種害物並由瞋生。況今行敬本為除慢。更增慢墮。已是業科。復起貪嗔明招苦報。又如受形短陋由嫌塔高。聲駐軍馬由興鈴供。罪福雜受其相紛綸。略引數條知非妄作。昔元魏時勒那三藏見此敬養。勤惰不倫便出七種禮佛法。文極繁委廣如后明。然凡所作業三性為宗。一俯一仰非心不就。心必依緣緣通內外。不起則已。起必性收。善惡兩性作業感生。無記之緣多歸癡種。種雖無記亦有善惡。夢業受生如論具引。是知。舍受昏蒙難為醒決。故當臨事籌理。必不陷溺清心。

寄緣真俗篇第五(謂身心所行功存真俗。前雖明於事理亦是真俗所收。但彼據于初心此則正存終行)

序曰。真俗二諦由來尚矣。不由功用任運現前。故論云。諸佛說法常依二諦。今時行敬亦準聖言不虛設也。然須達解兩諦所由。故論云。知塵無所有通達真。知唯有識通達俗。若不達俗無以通真。若不通真無以遣俗。以俗無別體故也。正論成觀。令人受行。良以真俗修復空有交津

【現代漢語翻譯】 現代漢語譯本：以這段文字可以證明，造作業一定是由毒（煩惱）產生的。所以要經常觀察思量，才能認識毒的真相。因此，即使行善積福，如果夾雜著罪惡，最終還是會承受惡因，在惡道中混雜地受報。所以，《大丈夫論》中說，修行大布施，但性情急躁，經常發怒，不能正確地憶念，死後會變成大力龍。佈施時輕視侮慢他人，死後會變成金翅鳥。佈施的本意是捨棄慳吝，所以能感得財富的果報。嗔恨心引發的行為，仍然會產生毒害，所以龍會呈現出見、觸、傷等三種傷害他物的形態，這些都是由嗔恨產生的。更何況現在行敬的本意是爲了去除傲慢，反而增長了傲慢，這已經是業的範疇了。又生起貪婪和嗔恨，明顯地招致痛苦的果報。又比如，相貌醜陋矮小，是因為嫌棄佛塔高大；聲音能震懾軍隊和馬匹，是因為供奉鈴鐺。罪和福混雜地承受，其表現紛繁複雜。這裡略舉幾條，就知道並非虛妄之談。以前元魏時期，勒那三藏（Lena Sanzang）看到這種敬養行為，勤奮和懈怠不協調，於是提出了七種禮佛法。文辭非常繁瑣詳細，具體內容在後面說明。然而，一切所作所為，都以三性（善、惡、無記）為根本。一俯一仰，沒有不是由心而生的。心必然依賴因緣，因緣貫通內外。不生起則已，一旦生起，必然被本性所攝取。善惡兩種性質的作業，會感生相應的果報。無記的因緣，大多歸於愚癡的種子。種子雖然是無記的，也包含著善惡。夢中的業力會影響受生，正如論中所詳細引用的。由此可知，捨棄和接受都處於昏昧的狀態，難以清醒地決斷。所以，應當在面臨事情時仔細考慮，一定不要陷入不清凈的心境。

寄緣真俗篇第五（意思是說，身心所做的一切，功德在於真諦和俗諦。前面雖然闡明了事理，但也都是真俗二諦所包含的。只不過前面是從初心的角度來說，這裡則是著重於最終的修行。）

序言：真諦和俗諦由來已久，不是通過功用才顯現，而是自然而然地呈現。所以，《論》中說，諸佛說法，常常依據二諦。現在我們行敬，也是遵循聖人的教言，不是虛設的。然而，必須通達瞭解二諦的由來。所以，《論》中說，知道塵（現象）沒有自性，就是通達真諦；知道只有識（認知）存在，就是通達俗諦。如果不通達俗諦，就無法通達真諦；如果不通達真諦，就無法遣除俗諦。因為俗諦沒有獨立的本體。正確地論述，成就觀行，使人能夠接受和修行。實在是由於真俗二諦相互修補，是空和有交匯的橋樑。

【English Translation】 English version: This passage proves that karma arises from 'poison' (kleshas/afflictions). Therefore, one must constantly observe and contemplate to recognize the true nature of poison. Thus, even if one performs meritorious deeds, if they are mixed with sins, one will ultimately bear the consequences of evil karma and experience mixed retribution in the evil realms. Therefore, the 'Treatise on the Great Man' states that one who practices great generosity but is quick-tempered and prone to anger, and cannot correctly recollect, will be reborn as a mighty dragon. One who belittles and insults others while giving alms will be reborn as a Garuda (golden-winged bird). The intention of giving is to relinquish stinginess, thus one experiences the reward of wealth. Actions driven by anger still produce harmful effects, so the dragon manifests in forms that cause harm through sight, touch, and injury, all of which arise from anger. Moreover, the intention of practicing reverence is to eliminate arrogance, but instead, it increases arrogance, which is already a category of karma. Furthermore, generating greed and anger clearly invites the retribution of suffering. For example, having a short and ugly appearance is due to disliking tall pagodas; the ability of sound to intimidate armies and horses is due to offering bells. The experience of mixed merit and demerit is complex and varied. Here, I briefly mention a few examples to show that these are not baseless claims. In the past, during the Yuan Wei dynasty, Lena Sanzang (a Buddhist monk) saw this practice of reverence, where diligence and laziness were not balanced, and thus proposed seven methods of paying homage to the Buddha. The text is very detailed and extensive, as explained later. However, all actions are based on the three natures (good, evil, and neutral). Every bow and every glance arises from the mind. The mind inevitably relies on conditions, and conditions connect internally and externally. If it does not arise, then it does not arise; once it arises, it is inevitably taken up by its nature. Actions of good and evil nature will cause corresponding results. Neutral conditions mostly belong to the seed of ignorance. Although the seed is neutral, it also contains good and evil. The karma in dreams affects rebirth, as detailed in the treatise. Therefore, it is known that abandoning and accepting are both in a state of confusion, making it difficult to make clear decisions. Therefore, one should carefully consider matters when facing them, and certainly not fall into an impure state of mind.

Chapter Five: Relying on the Truth and Conventional (This means that all actions of body and mind have merit in both the ultimate truth and the conventional truth. Although the principles have been clarified earlier, they are still contained within the two truths. However, the former is from the perspective of the initial intention, while this focuses on the final practice.)

Preface: The two truths, ultimate and conventional, have existed for a long time, not manifested through effort, but naturally present. Therefore, the 'Treatise' states that all Buddhas preach according to the two truths. Now, our practice of reverence also follows the teachings of the sages, and is not a mere formality. However, one must understand the origin of the two truths. Therefore, the 'Treatise' states that knowing that phenomena have no inherent existence is understanding the ultimate truth; knowing that only consciousness exists is understanding the conventional truth. If one does not understand the conventional truth, one cannot understand the ultimate truth; if one does not understand the ultimate truth, one cannot eliminate the conventional truth, because the conventional truth has no independent substance. Correctly discussing and achieving contemplation enables people to accept and practice. It is truly because the two truths mutually complement each other, serving as a bridge where emptiness and existence intersect.

。迷想見則生途日增。悟形心則高軌潛起。豈不以形纏桎梏報果不可頓銷。謂隨俗也。心可名談披析莫知其趣。謂通真也。在言易凈。真理可用心求。據行難明無始習熏故爾。是知。心惑綿遠雖觀而集起紛紛。身相事顯屈折而便傾高慢。慢為恒俗所恥。卑退有識同遵。既為道俗通嫌故。當行觀厭折挫摧拉。加功剝削方核情根。所以大聖垂訓。法喻所歸止在誡約身心無㳂逸欲。或比行廁畫瓶。或擬危城杯器。故有將崩朽宅三火恒然。逃隱空聚五刀恒逐。井河引喻逼形器于剎那。屠肆牛羊切性命于漏刻。義當領斯監舉力勵專征。割略科程課時賦業。合掌翅跪凜若臨深。欽重仰止悚猶乘薄。諦惟形聚但見塵叢。舉目澄睛無非靈像。理須嗚咽涕呬慨我沉淪。聖容久謝惟承余跡。過由我生何不悲悼。猶有微善宅報在人。又矚遺塵親尊影塔。脫生余道對目莫知。猶如我今不見真佛。由此悲慶交懷無容怠惰。所以專志颙仰夕死如生。故數數重述。意存常制。今明真俗行敬事理相由。良以凡習寄緣。憑心舟濟。形假澡沐心便清遠。是須莊嚴道場位置尊像。斯即開神明之正路。亦乃通聖道之明津。初舉三身之方土(普賢觀云。法身毗盧遮那遍一切處。其佛住處名常寂光。余應化身以類標列也)次顯十佛之光化(如龍樹十住論中具列善德等

相狀)稱揚相量各有戒儀。懺悔勸請甄別位置(亦如彼論。解其除罪方法大明。廣如彼說)斯並性絕色心形非識有。故經云。色聲見求名行邪道。但以無始倒凡隨情妄執。約相猶迷邪正。何能頓遣見聞。所以大聖觀機未得垂道。權說福業用接愚心。故舉凈方之勝相。發動迷心之背向。且攝邪心令從正法。漸漬既久心性轉明。方示非真令行理觀。據此修捨實是知機。若彼下愚未聞真道。即為化說色聲非真。心路蒼茫莫知投寄。福業不行道心無涉。遂即雙廢長處罪流。由此方便引令出有。故示西方極樂世界。令心翹注不得轉移。但此下愚貪滯難拔。縱任想像何時通悟。故行事福漸行理觀。身本頑癡不可繩持。心是道因從緣便悟。謂此形儀本唯識有。迷於本習妄見我人。故須徴研令行敬養。令見我身俯仰上下唯塵生滅來往屈申。此隨俗也。重觀此身但塵非我。妄謂我所能有行敬。據此一理名通真也。真本非心今隨心起名隨俗也。知真非心名道真也。如是念念以后奪前。漸漸增明久而明利。若隨故習忽此不修。還同無始生死輪轉。是以力勵隨念克思。一一科程令其升進。然則聖凡之道自古相傳。凡非定凡。故有逆流返本之跡。聖非自聖終因漸悟觀達之功。故凡可為聖。以佛性為宗元。聖不為凡以悟解為歸敬。是知。理事行務且

隔形心。至於動用真俗並觀。所以隨其發足畢約兩緣。知無顯真知識是俗。種從緣起方可有階。若身心兩分真俗二路。三倒常行革凡何日。有人心路慞惶情投莫準。聞余此及勃爾興言。撫掌大笑曰。言何容易。一何虛誕。嗟乎不學浪有涉言。吾聞。真俗並觀登住方修。如何下凡僣他上聖。理義不可急須改之。余曰不可改也。發心畢竟初後心齊。唯識四位凡聖通學。今則在凡不學何有克聖之期。故鬚髮足並修。修明自然位聖。是知。修道行人常觀正理。不可執文便乖義實。故四依撿失唸唸準承。當須依智不依于識。識俗所習智是道筌。聖立正儀無容輒濫。文明上地止據階緣。核其雙游終歸妙覺。故經云。常在三昧見諸佛土不以二相。斯文可依。如執未開更為廣引。經論明地行位殊途。初地施凈二地戒凈。豈可經一僧祇方行施戒。此亦示地位之淺深。開行相之階漸。令諸修趣之士踐跡可期。若為說萬行齊修方衢同進。則心路茫然不知蹤緒。故有教跡殊異。如能一以貫之則大觀于日月矣。

引教徴事篇第六(教謂聖教。事即禮敬。故引四依以證三善)

序曰。有人言。上列機緣文理備矣。深知。信為道元功德母。智是出世解脫因。但以根鈍時澆信堅難具。行淺德劣智正易迷。如何不知大聖立事理之教乎。乃欲統

群機之大小。迷於五乘之化。遺隨宜之方便。悟於一道之致。蒙又惑焉未喻斯理。答曰。經教引心意存懷遠。取其大致未可專文。故經云。雖誦千章不義何益。是知。深有所以熙。何未悉其致。致為指也。得月而指自忘。俗流常詠得意忘言。豈意道門猶行封滯。然則四堅果信成行起于下凡。在凡不行聖信無由而克。義實如此。即須唸唸徴責步步推繩。猶自迷妄叢生。豈類全無思擇。如不思擇非行道人。故經云。雖誦千義不行何益。文良證矣。今立正儀行敬須本教宗。教有權實不同。行亦昏明殊則。先須通其立本然後附本興懷可也。經說四依區分三位。足為末代之龜鏡。信是眾行之宗師。大聖致詞終不徒設。準教行事畢正無邪。初人四依。謂從初賢至於極聖。人資無漏法體性空。據此依承理無邪倒。但以無相好佛尚惑魔形。況有識凡夫能無受亂。故立法依顯成楷定。初明依法不依人者。人惟情有法乃軌模。性空正理體離非妄。即用此法為正法依。涅槃極教盛明斯轍。今行事者隨情妄依。多棄法依人。起則致乖遺寄陷溺身心。若能反彼俗心。憑準聖量隱心行務知非性空。乘持此心以為道路。一分知非明順空理。一分觀厭明違有事。如此安心分名修趣法性真道。二明依義不依語者。語是言說止是張筌。義為達理化物之道。證

解已后絕慮杜言。法尚應舍何況非法。故經有舍筏之喻。人懷目擊之談。豈不以言詮意表得意息言。月喻妙指無宜不曉。今謂得義乃是言。真行道者常觀常破。常觀依語常破隨義。謂言隨義還是誦言。但無始妄習執見鏗然。靜退詳研方知此過。不爾奔飛追聲不及。又可思惟。三言依智不依識者。識謂現行隨塵分見。眼色耳聲耽迷不覺。與牛羊而等度。同邪凡而共行。大聖示教境是自心。下愚冰執塵為識外。所以化導無由舍之。是知。滯歸凡識。倒遣聖心。愚迷履歷常淪三倒。勇勵特達念動即知。知倒難清名為依識。知流須返名隨分智。如是加功漸增明大。后見塵境知非外來。境非心外是自心相。安有愚迷生憎生愛。思擇不已解異牛羊。有人問云。卿立此論明智異愚。如何達觀猶稱凡識。答聖智無涯積空顯德。豈惟一述即謂清升。此但得語隨言還執。深知。此執無始習熏。三祇無間方能傾盡。雜血之乳不可偏言。起伏之相於是乎在。如經初地行施。余隨分修。高軌立儀令人修學。何言一解剩能窮智。必智可窮。未曰高勝。今人口誦其空心未忘有。騰空不起入火逾難。俱是心相封迷故爾。后得通達心隨轉用。豈不如鳥之遊空。自當如布之火浣。不足怪也。所以修道正士唸唸分心。舍前詳后新新轉妙。一俯一仰恭敬尊重。並

【現代漢語翻譯】 現代漢語譯本 解悟之後，就應當停止思慮，杜絕言語。佛法尚且應該放下，更何況不是佛法的世俗之法呢？所以經典中有舍筏（過河后捨棄木筏）的比喻。人們常說『親眼所見』，難道不是用言語來表達意思，領會意思后就停止言語嗎？用手指指向月亮的比喻非常巧妙，應該沒有不明白的。現在卻說領會了意思就是言語本身，真正修行的人常常觀照，常常破除。常常觀照是依附於言語，常常破除是隨順於義理。認為言語就是義理，這還是在誦讀言語。只是因為無始以來的妄想習氣，執著堅固，靜下心來詳細研究才能知道這個過失。否則，奔跑追逐聲音，就無法趕上。又可以思考，佛所說的『三言』是依附於智慧，而不是依附於意識。意識是指目前的行爲了解，隨著外塵而產生分別見解。眼睛貪戀顏色，耳朵貪戀聲音，沉迷不覺悟，與牛羊一樣，與邪見凡夫一樣。大聖人教導我們，境界就是自己的心。下愚之人卻固執地認為外塵是意識之外的東西，所以無法教化他們。由此可知，執著于意識，就會歸於凡夫的境界，顛倒了聖人的心。愚昧迷惑的人常常陷入三種顛倒之中。勇敢精進的人，念頭一動就能覺察。覺察顛倒很難清除，這叫做依附於意識。覺察到意識的流動，必須返回本源，這叫做隨順於智慧。像這樣努力修行，逐漸增長光明和智慧。後來見到外塵境界，才知道不是從外面來的。境界不是心外之物，而是自己的心相。哪裡還會有愚昧迷惑而產生憎恨和喜愛呢？不斷地思考選擇，就能理解到與牛羊的不同。有人問：『您立下這個理論，說明智慧與愚昧的不同，那麼如何達到達觀的境界，仍然稱之為凡夫的意識呢？』回答說：『聖人的智慧是無邊無際的，積累空性才能顯現德行。難道只說一次就能達到清凈昇華的境界嗎？這只是得到了言語，隨著言語而執著。』要知道，這種執著是無始以來的習氣薰染，需要經歷三大阿僧祇劫才能徹底清除。摻雜了血液的乳汁，不能只說一部分。起伏的現象就在於此。如經典所說，初地菩薩修行佈施，其餘的隨分修行。樹立高尚的榜樣，讓人學習。怎麼能說理解了一點就能窮盡智慧呢？如果智慧可以窮盡，就不能說是高尚卓越的。現在的人口中誦唸空性，心中卻未忘記有。想要騰空飛起卻起不來，進入火中更加困難。都是因為心相被封閉迷惑的緣故。後來得到通達，心就能隨著轉動運用。這不就像鳥在空中自由飛翔一樣嗎？自然就像用火浣布過濾一樣，沒有什麼可奇怪的。所以修行正道的人，唸唸都分清心念，捨棄前面的，詳細考慮後面的，不斷地轉變，越來越好。一舉一動都恭敬尊重，並且

【English Translation】 English version After understanding, one should cease thinking and cut off speech. Even the Dharma should be relinquished, let alone non-Dharma. Therefore, there is the analogy of abandoning the raft (after crossing the river). People often say 'seeing is believing,' but isn't it using words to express meaning, and ceasing speech after understanding the meaning? The analogy of pointing to the moon with a finger is very apt; there should be no one who doesn't understand it. But now it is said that understanding the meaning is the words themselves. A true practitioner constantly observes and constantly breaks through. Constant observation relies on words, and constant breaking through follows the meaning. Thinking that words are the meaning is still reciting words. It is only because of beginningless delusion and habitual attachment that one's clinging is firm. Only by calming down and studying in detail can one know this fault. Otherwise, running after sounds will not catch up. One can also contemplate that the 'three words' spoken by the Buddha rely on wisdom, not on consciousness. Consciousness refers to current actions and understanding, with differentiated views arising following external dust. The eyes are greedy for colors, and the ears are greedy for sounds, indulging in them without awakening, like cattle and sheep, like heretics and ordinary people. The Great Sage teaches us that the realm is one's own mind. The foolish stubbornly believe that external dust is outside of consciousness, so there is no way to transform them. From this, it can be known that clinging to consciousness leads to the realm of ordinary people, reversing the mind of the sage. The deluded and confused constantly fall into the three inversions. The brave and diligent, as soon as a thought arises, can perceive it. Perceiving inversion is difficult to clear, which is called relying on consciousness. Perceiving the flow of consciousness must return to the source, which is called following wisdom. By practicing diligently in this way, one gradually increases light and wisdom. Later, seeing the realm of external dust, one knows that it does not come from outside. The realm is not outside the mind, but is one's own mind's appearance. Where would there be foolish delusion that gives rise to hatred and love? By constantly thinking and choosing, one can understand the difference from cattle and sheep. Someone asks: 'You establish this theory to explain the difference between wisdom and foolishness, so how can reaching the state of clear seeing still be called the consciousness of an ordinary person?' The answer is: 'The wisdom of the sage is boundless, and accumulating emptiness can manifest virtue. How can it be said that just by saying it once, one can reach the state of purity and sublimation? This is just obtaining the words, and clinging to them along with the words.' Know that this clinging is the defilement of beginningless habits, and it takes three great asamkhya kalpas to completely clear it away. Milk mixed with blood cannot be spoken of partially. The phenomenon of rising and falling lies in this. As the sutra says, the bodhisattva of the first ground practices giving, and the rest are practiced according to one's capacity. Establishing a noble example allows people to learn. How can it be said that understanding a little can exhaust wisdom? If wisdom could be exhausted, it could not be said to be noble and excellent. Now people recite emptiness with their mouths, but their hearts have not forgotten existence. Wanting to fly into the sky but not being able to rise, entering the fire is even more difficult. It is all because the mind's appearance is sealed and deluded. Later, obtaining understanding, the mind can move and be used accordingly. Isn't this like a bird flying freely in the sky? Naturally, it is like filtering with fire-resistant cloth, there is nothing strange about it. Therefore, those who practice the right path constantly distinguish their thoughts, abandoning the former and considering the latter in detail, constantly transforming and becoming better and better. Every movement is respectful and reverent, and

足合掌收攝怠惰。分分增明仍猶過習。如何冰執一觀便休。此乃凡懷遵承倒我。我我因循何由見覺。故當籌此分有出期。還執出見猶承愛種。載思載削氣味淳深。重徴此味還由自起。知唯識有何日消亡。在凡道行域心齊此。更有勝道非覆在言。言既莫存焉資翰墨此一途也。重惟翰墨實是心相。如前開責無非道緣。並委登機臨陣交決(如論中。欲是初軍。憂愁第二。嗔恚第三。廣如常途所引)。但出聖道無始未經。今欲革凡理變恒習。自揣形服都非俗流。如何想觀全乖道望。誠可笑也。四依了義經。不依不了義經者。此之兩經並聖言量。凡入道者率先曉之。則無壅不通。有疑皆決。但為群生性識深淺利鈍不同。致令大聖隨情別說。然據至道但是自心。故經云。三界上下法我說惟是心。此就世界依報以明心也。又云。如如與真際涅槃及法界。種種意生身佛說唯心量。此據出世法體以明心也。終窮至實畢到斯源。隨流赴感還宗了義。故佛以法約定權機。何以知然。且如欲有亂善(禮佛誦經觀想念佛等。並是世善不能出有)體封地獄。經中有說為不動業及以成佛並非了義。以此凡愚少厭欲苦。令修凈觀多生退沒。故隨意樂說為道業。然其此業因亂果定。核其修證成相似報。得生善趣事凈國土。終非事業克于佛果。后因前業重更

【現代漢語翻譯】 現代漢語譯本 合攏手掌是爲了收攝懈怠。即使稍微明白一些道理，仍然會重複過去的習氣。如果執著於一種觀想就停止不前，那該怎麼辦？這只是凡夫的思維，仍然在順從顛倒的我執。如果總是依賴於『我』，又怎麼能覺悟呢？所以應當考慮如何才能脫離這種狀態。如果仍然執著于向外尋求，那還是在延續愛慾的種子。反覆思考，不斷削減，才能使心性變得純粹深厚。再次追問，這種『味道』還是由自己產生的。要知道，只要有『唯識』的觀念存在，煩惱就不會消亡。在凡夫的修行道路上，心就停留在這種狀態。如果還有更高的境界，那就不是言語可以表達的了。既然言語都無法存在，又怎麼能依靠文字呢？這是一條途徑。再次思考，文字實際上是內心的反映。就像之前所說的責備，無非是爲了成就道業的因緣。就像登機作戰一樣，臨陣對決（如論中所說，慾望是先頭部隊，憂愁是第二支部隊，嗔恚是第三支部隊，詳細內容可以參考通常引用的經文）。只是聖道是無始以來從未經歷過的。現在想要改變凡夫的習性，從根本上改變長久以來的習慣。自己衡量一下，我的外表和行為都與世俗之人不同，但我的想法和觀想卻完全不符合修道的期望，真是可笑啊！要依據四依（依法不依人，依義不依語，依了義經不依不了義經，依智不依識）中的了義經，不要依據不了義經。這兩類經文都是佛陀的教誨。凡是入道的人，首先要明白這些道理，這樣才能無所阻礙，消除疑惑。只是因為眾生的根性和理解能力不同，所以佛陀才根據不同的情況分別說法。然而，根據至高的道理，一切都在於自己的內心。所以經中說：『三界上下一切法，我說唯是心。』這是就世界和依報（環境）來說明心。又說：『如如與真際（實相）、涅槃及法界，種種意生身，佛說唯心量。』這是就出世法的本體來說明心。最終要窮盡真實，達到這個根源。隨著因緣而有所感應，最終還是要回歸到了義。所以佛陀以法來約定權巧方便。為什麼這麼說呢？比如，慾望會擾亂善行（禮佛、誦經、觀想、唸佛等，都是世間的善行，不能超出輪迴）。身體被束縛在地獄。經中有些說法，比如『不動業』或者『成就佛果』，並非了義。因為凡夫很少厭惡慾望的痛苦，如果讓他們修習清凈的觀想，很多人會退轉。所以佛陀才隨順他們的喜好，說這些是道業。然而，這種業因是混亂的，果報也是不確定的。仔細考察他們的修行，最終只能得到相似的果報，能夠往生到善趣或者清凈的國土，但最終不能成就佛果。以後還會因為之前的業力，重新輪迴。

【English Translation】 English version Joining palms together is to restrain laziness. Even with some understanding, old habits persist. What if one becomes fixated on a single contemplation and stops there? That is merely the mind of an ordinary person, still conforming to the inverted attachment to 'self'. If one always relies on 'I', how can one awaken? Therefore, one should consider how to escape this state. If one still clings to seeking externally, that is still perpetuating the seeds of desire. Repeatedly contemplate and continuously refine, only then can the mind become pure and profound. Questioning again, this 'flavor' still arises from oneself. Know that as long as the concept of 'Vijnana' (consciousness) exists, afflictions will not cease. On the path of ordinary beings, the mind remains in this state. If there is a higher state, it cannot be expressed in words. Since words cannot exist, how can one rely on writing? This is one path. Reflecting again, writing is actually a reflection of the mind. Like the previous reprimands, they are nothing more than conditions for accomplishing the path. Like boarding a machine for battle, engaging in decisive combat (as stated in the treatise, desire is the vanguard, sorrow is the second troop, anger is the third troop, details can be found in commonly cited scriptures). It's just that the holy path has never been experienced since the beginningless past. Now, wanting to transform the habits of ordinary beings, fundamentally changing long-standing customs. Measuring myself, my appearance and behavior are different from those of ordinary people, but my thoughts and contemplations are completely inconsistent with the expectations of cultivation, which is truly laughable! One should rely on the definitive sutras (了義經) of the Four Reliances (四依) (rely on the Dharma, not the person; rely on the meaning, not the words; rely on the definitive sutras, not the provisional sutras; rely on wisdom, not consciousness), and not rely on the provisional sutras (不了義經). Both types of sutras are the teachings of the Buddha. Those who enter the path should first understand these principles, so that they can be unhindered and resolve doubts. It is only because the nature and understanding of sentient beings differ in depth and sharpness that the Buddha speaks differently according to different situations. However, according to the supreme principle, everything lies in one's own mind. Therefore, the sutra says: 'All dharmas above and below the three realms, I say are only mind.' This is to explain the mind in terms of the world and dependent retribution (environment). It also says: 'Suchness (如如) and the true reality (真際), Nirvana (涅槃), and the Dharmadhatu (法界), all kinds of mind-born bodies (意生身), the Buddha says are only the measure of the mind.' This is to explain the essence of the transcendental dharma in terms of the mind. Ultimately, one must exhaust the truth and reach this source. Responding to conditions, one must ultimately return to the definitive meaning. Therefore, the Buddha uses the Dharma to establish expedient means. Why is this so? For example, desire disturbs good deeds (bowing to the Buddha, chanting sutras, contemplating, reciting the Buddha's name, etc., are all worldly good deeds and cannot transcend samsara). The body is bound in the lower realms. Some statements in the sutras, such as 'immovable karma' or 'achieving Buddhahood', are not definitive. Because ordinary people rarely厭惡 the suffering of desire, if they are allowed to practice pure contemplation, many will regress. Therefore, the Buddha follows their preferences and says that these are the deeds of the path. However, the cause of this karma is confused, and the result is uncertain. Examining their practice carefully, they can only obtain similar rewards, being able to be reborn in good realms or pure lands, but ultimately cannot achieve Buddhahood. In the future, they will be reborn again due to previous karma.

修明。靜智澄清方遂前愿。故論云。若有誦持多寶佛名。得生凈土者別時遠意。且就一權自分粗細。福道交加純雜備有。恐新聞者有致煩昏。故且筆削。余如凡聖行法次第廣解。此之一篇分定邪正。不解不行則非所述。行四依者。律中自明三乘行者。通所資用。所謂納衣乞食樹下塵藥各有開制。如常共傳。余有四種墨印四種廣說如別顯之。故不備載矣。

約時科節篇第七(謂六時禮敬。三業加勤)

序曰。夫為務學之士無時不行。固得唸唸策心新新習起。豈可前念背惡遂刻苦而靜塵。后念陵善便縱意而揚怠。所以論美四修(謂長時無間恭敬無餘也)經嘆一慮(謂行住食息常爾一心也)然後方能正想革絕凡懷。但為倒想沸騰難為執捉。教稱野鹿又等圓珠。不可徴治無由待對。事須商量分次以法籌之。是以論云菩薩晝三夜三禮念諸佛。致使宗文之士崇遵此教。遂分六時以凈三業。余時舍縱且習由來。此則福淺罪深無由拔本。又理都不然情亦不可。何以知乎。夫以六時之候接俗恒儀。類彼八齋同於五戒。言雖有數事義無窮。準此以論。故知。擇日分時可以例準。經云。汝等晝則勤心修習善法無令失時。初夜后夜亦莫有廢(此謂。晝夜一心常行道觀。撿據身心無人無法故也)中夜誦經以自訊息(此謂。日夜克心惑

【現代漢語翻譯】 修明（修正並闡明）。靜智澄清方遂前愿（只有心智平靜澄澈，才能實現之前的願望）。故論云（所以論中說）：『若有誦持多寶佛名，得生凈土者別時遠意（如果有人誦持多寶佛（Prabhutaratna）的名號，得以往生凈土，這是有特別意義的）。』且就一權自分粗細（暫且就一種權宜之法，區分粗略和細緻）。福道交加純雜備有（福德之道相互交織，純粹和混雜的情況都有）。恐新聞者有致煩昏（恐怕初學者會感到煩惱和困惑）。故且筆削（所以暫且刪減）。余如凡聖行法次第廣解（其餘如凡夫和聖人的修行方法，按照次第詳細解釋）。此之一篇分定邪正（這一篇確定邪正）。不解不行則非所述（不理解就不去實踐，那就不是我所說的）。行四依者（奉行四依法的人）。律中自明三乘行者（在戒律中，已經明確說明了聲聞乘、緣覺乘、菩薩乘修行者）。通所資用（共同需要資助和使用的）。所謂納衣乞食樹下塵藥各有開制（所謂穿糞掃衣、乞食、住在樹下、用灰塵做藥，都有相應的規定）。如常共傳（像通常所傳的那樣）。余有四種墨印四種廣說如別顯之（其餘有四種墨印、四種廣說，在其他地方詳細說明）。故不備載矣（所以這裡不詳細記載了）。 約時科節篇第七(謂六時禮敬。三業加勤)（關於時間的章節第七（指六時禮敬，身口意三業都要更加勤奮）） 序曰（序言說）：夫為務學之士無時不行（作為致力於學習的人，沒有哪個時候是不修行的）。固得唸唸策心新新習起（確實應該唸唸反省內心，不斷地學習新的知識）。豈可前念背惡遂刻苦而靜塵（難道可以前一念背離惡行，就刻苦地平靜塵埃）？后念陵善便縱意而揚怠（后一念輕視善行，就放縱自己的意念而宣揚懈怠）？所以論美四修(謂長時無間恭敬無餘也)（所以論中讚美四種修行，即長時間、不間斷、恭敬、無餘）。經嘆一慮(謂行住食息常爾一心也)（經典讚歎一心，即行走、站立、吃飯、休息都要保持一心）。然後方能正想革絕凡懷（然後才能端正思想，革除凡夫的念頭）。但為倒想沸騰難為執捉（但是因為顛倒的念頭沸騰，難以把握）。教稱野鹿又等圓珠（佛陀的教導說，它像野鹿，又像圓珠）。不可徴治無由待對（無法征服和治理，沒有辦法應對）。事須商量分次以法籌之（需要商量，分次用佛法來籌劃）。是以論云菩薩晝三夜三禮念諸佛（所以論中說，菩薩白天三次、晚上三次禮拜憶念諸佛）。致使宗文之士崇遵此教（使得研究經文的人崇尚並遵循這個教導）。遂分六時以凈三業（於是分為六個時辰來清凈身口意三業）。余時舍縱且習由來（其餘時間捨棄放縱，暫且學習以前的習慣）。此則福淺罪深無由拔本（這樣福德淺薄，罪業深重，沒有辦法拔除根本）。又理都不然情亦不可（道理完全不是這樣，情理上也不可以）。何以知乎（為什麼知道呢）？夫以六時之候接俗恒儀（用六個時辰的修行來接續世俗的常規）。類彼八齋同於五戒（類似於八齋戒，等同於五戒）。言雖有數事義無窮（言語雖然有數量，但事情的意義是無窮的）。準此以論（按照這個來論）。故知（所以知道）。擇日分時可以例準（選擇日子和劃分時間是可以參照的）。經云（經中說）：汝等晝則勤心修習善法無令失時（你們白天要勤奮地修習善法，不要錯過時間）。初夜后夜亦莫有廢(此謂。晝夜一心常行道觀。撿據身心無人無法故也)（初夜和后夜也不要荒廢（這是說，晝夜一心，經常進行修行和觀想，檢查身心，沒有人相和法相的緣故））。中夜誦經以自訊息(此謂。日夜克心惑)（中夜誦經來讓自己得到休息（這是說，日夜克制內心，消除疑惑））

【English Translation】 Clarifying and illuminating. Only with a tranquil and clear mind can one fulfill their previous aspirations. Therefore, the treatise states: 'If one recites and upholds the name of Prabhutaratna (多寶佛 - meaning 'Many Treasures Buddha'), they will be reborn in the Pure Land, which holds a special and profound significance.' Let's provisionally use one expedient method to differentiate between the coarse and the refined. The paths of blessings intertwine, encompassing both the pure and the mixed. Fearing that newcomers may become confused and overwhelmed, I will abbreviate and simplify. The rest, such as the sequential and detailed explanations of the practices for ordinary beings and sages, will be elaborated elsewhere. This chapter defines what is right and wrong. If one does not understand and practice, then it is not what I am referring to. Those who practice the Four Reliances (四依) are clearly defined in the Vinaya (戒律) for practitioners of the Three Vehicles (三乘), providing common resources and usages. These include wearing patched robes, begging for food, dwelling under trees, and using ashes as medicine, each with its own regulations, as commonly transmitted. The remaining Four Seals (四種墨印) and Four Extensive Explanations (四種廣說) are detailed elsewhere, so they are not fully recorded here. Chapter Seven on Time and Sections (Referring to the Six Periods of Reverence and Diligence in the Three Karmas) The introduction states: 'Indeed, for those who are dedicated to learning, there is no time when they are not practicing. They should constantly reflect on their minds and continuously learn new things. How can one turn away from evil in one moment, striving to quiet the dust, and then in the next moment, indulge in laziness and promote negligence? Therefore, the treatise praises the Four Practices (四修 - referring to prolonged, uninterrupted, respectful, and complete practice), and the sutras extol the One Thought (一慮 - referring to maintaining a single-minded focus in walking, standing, eating, and resting). Only then can one rectify their thoughts and eradicate worldly desires. However, because inverted thoughts are turbulent and difficult to grasp, the teachings compare them to wild deer or round pearls, impossible to subdue or confront. Matters require deliberation, dividing them into stages and planning them with the Dharma. Therefore, the treatise states that Bodhisattvas pay homage to and contemplate the Buddhas three times during the day and three times during the night, causing scholars of the scriptures to revere and follow this teaching. Thus, they divide the day into six periods to purify the three karmas (身口意 - body, speech, and mind). In other times, they abandon indulgence and temporarily continue with their old habits. This leads to shallow blessings and deep sins, making it impossible to eradicate the root. Furthermore, the principle is entirely incorrect, and the sentiment is also unacceptable. How do we know this? By using the six periods of practice to connect with worldly routines, similar to the Eight Precepts (八齋戒) and equivalent to the Five Precepts (五戒). Although the words have a number, the meaning of the matter is infinite. Based on this, we know that choosing days and dividing time can be used as examples. The sutra says: 'You should diligently cultivate good dharmas during the day, not letting the time pass. Do not neglect the early and late nights either (This means maintaining a single-minded focus day and night, constantly engaging in practice and contemplation, examining the body and mind, without attachment to self or dharma). Recite the scriptures in the middle of the night to refresh yourselves (This means restraining the mind day and night to eliminate confusion).'

致昏昧。故以言誦經用散情意)以此文證通日連夜安有閑時。然自末代下凡煩惱濁重。約令恒作退住俗流。或竊服疑陽因修歲月。寄心無地投形無所。連日通夜一敬不行。任業流溺知何不起。故設六時以接愚惑。微得漸集猶勝沉昏。后漸明閑連時接運。猶謂為好好故須除。凡夫起行各有異倫。曾習便欣未行便舍。致有去取眾務紛然。竊聞泥洹法域入有多門。萬行雖殊宗歸舍著。但以罪業違理。一向不行福業順生觀時修舍。出世道業由來未經。故須專志不容寧舍。經雖廣說不出此三。約理求文斯皆統攝。然今隨習各有生心。或樂禪靜則以禮拜為粗疏。樂禮拜者。又以禪思為坐睡。讀誦講解偏誚默唸之徒。苦節獨住特忿清談之叟。是則相從奔競莫委其情。朋騰任情不可比擬。夫以大聖立教卓出恒倫。序其指歸終為離著。至於隨境流觀陶甄性靈。廣張聲教都惟可學。學在三位以攝教源。祖而修奉不越斯位。乃至分時督課。前修舊行日夕三時禮悔相續。可謂儀形有據。不墜彝倫外攝群小。開俗信于未然。內斂恒情增天龍之護助。若此行之不徒設也。且禮念之法自有威儀。三學言歸俗多分異。元立三學同傾一惑為宗。以三征之不可分為三別。如論所云。戒如捉賊。定如縛賊。慧如殺賊。明喻即目何用深思。尋喻乃三約賊唯一。事

【現代漢語翻譯】 現代漢語譯本： 爲了開導那些昏昧的人，所以才用誦經來收攝他們散亂的情意。（有人）用這段文字來證明（應該）日夜不停地誦經，哪裡有空閑的時間呢？然而，自從末法時代以來，眾生下凡，煩惱深重，（所以）才約定讓他們經常修行，遠離世俗的潮流。有些人偷偷地懷疑，因為修行時間長久，心無所寄託，形無所安放，連日通夜，連最基本的恭敬都做不到，任憑業力牽引，怎麼能不墮落呢？所以才設立六時（修行），來接引愚昧迷惑的人。即使稍微有所進步，也勝過沉溺於昏昧之中。以後逐漸明白空閑，可以連續不斷地修行。還認為這樣很好，所以必須去除（這種想法）。 凡夫開始修行，各有不同的情況。曾經習慣的就喜歡，沒有做過的就捨棄，導致取捨不定，眾務紛繁。我聽說，涅槃的法門有很多，萬種修行雖然不同，最終都歸於捨棄執著。只是因為罪業違背真理，所以一直不能修行；福業順應（真理），所以觀照時機而修舍。出世間的道業，從來沒有經歷過，所以必須專心致志，不能輕易捨棄。經典雖然廣說，也不超出這三點（戒、定、慧）。按照義理來尋求文字，這些都能夠統攝。然而現在，隨著各自的習慣，各有不同的想法。有些人喜歡禪定，就認為禮拜是粗疏的；喜歡禮拜的人，又認為禪思是坐著睡覺；讀誦講解的人，偏偏嘲笑默唸的人；苦行獨居的人，特別憎恨清談的人。這樣互相爭競，不能瞭解他們的真實情況，朋比爲奸，放縱情感，不可比擬。 大聖人（佛陀）創立佛教，卓然超出于常人，闡述其宗旨，最終是爲了離棄執著。至於隨著環境變化而觀察，陶冶性靈，廣泛宣揚教義，都是可以學習的。學習在於戒、定、慧三位，以此來攝取佛教的源頭。傚法並修行，不超出這三位。甚至於分時督促，前代的修行人，早晚三次禮拜懺悔相續不斷，可以說是儀軌有據，不違背常理，對外攝受大眾，開啟世俗的信仰，防患於未然，對內收斂恒常的情感，增加天龍的護助。如果這樣修行，就不會是徒勞的。而且禮拜唸誦的方法，自有其威儀。戒、定、慧三學，從言語上歸納，世俗之人大多認為它們是不同的。最初設立三學，是爲了共同傾覆一種迷惑為宗旨。用三學來征服（迷惑），不能將它們分為三個部分。如《瑜伽師地論》所說：『戒如捉賊，定如縛賊，慧如殺賊。』明白這個比喻就一目瞭然，何必深思呢？尋找這個比喻，乃是三學針對一個賊，一件事。

【English Translation】 English version: To enlighten those who are confused, the recitation of scriptures is used to gather their scattered minds. Some use this passage to prove that one should recite scriptures day and night, where would there be free time? However, since the end of the Dharma-ending Age, sentient beings descend to this world with heavy afflictions. Therefore, it is agreed upon to have them practice constantly, staying away from worldly trends. Some secretly doubt, because of the long period of cultivation, their hearts have nowhere to rest, and their bodies have nowhere to be placed. Day and night, they cannot even perform the most basic reverence, letting karma lead them astray. How can they not fall? Therefore, the six periods (of practice) are established to receive those who are ignorant and confused. Even a slight improvement is better than being immersed in confusion. Later, gradually understanding leisure, one can practice continuously. Still thinking this is good, so it must be removed (this thought). Ordinary people begin to practice, each with different circumstances. They like what they are used to, and abandon what they have not done, leading to indecision and numerous affairs. I have heard that there are many paths to Nirvana, and although the myriad practices are different, they all ultimately return to abandoning attachments. It is only because sinful karma goes against the truth that one cannot practice; meritorious karma accords with (the truth), so one observes the timing and practices abandonment. World-transcending spiritual practice has never been experienced before, so one must be single-minded and not easily abandon it. Although the scriptures speak widely, they do not go beyond these three points (sila, samadhi, prajna). Seeking the meaning through the words, these can all be encompassed. However, now, according to their respective habits, each has different ideas. Some like meditation and think that prostration is crude; those who like prostration think that meditation is sitting and sleeping; those who read and explain the scriptures ridicule those who silently recite; those who practice asceticism alone hate those who engage in idle talk. Thus, they compete with each other, unable to understand their true situation, colluding and indulging in emotions, which is incomparable. The Great Sage (Buddha) established Buddhism, standing out from ordinary people, elucidating its purpose, ultimately to abandon attachments. As for observing according to the changing environment, cultivating the spirit, and widely propagating the teachings, all are worthy of learning. Learning lies in the three positions of sila (戒), samadhi (定), and prajna (慧), using these to gather the source of Buddhism. Emulating and practicing, not exceeding these three positions. Even to the point of dividing time and urging, the practitioners of the past, morning and evening, prostrated and repented three times continuously, which can be said to be a well-founded ritual, not violating the norm, externally receiving the masses, opening up worldly faith, preventing problems before they occur, internally restraining constant emotions, and increasing the protection of devas and nagas. If one practices in this way, it will not be in vain. Moreover, the method of prostration and recitation has its own dignity. The three studies of sila, samadhi, and prajna, summarizing from language, most worldly people think they are different. The initial establishment of the three studies is to jointly overthrow one kind of delusion as the purpose. Using the three studies to conquer (delusion), one cannot divide them into three separate parts. As the Yogacarabhumi-sastra (瑜伽師地論) says: 'Sila is like catching a thief, samadhi is like binding a thief, prajna is like killing a thief.' Understanding this metaphor is clear at a glance, why think deeply? Finding this metaphor, the three studies are aimed at one thief, one thing.

分三義宗成一滅。故重張之意存通領。旦如禮敬一法用息慢高。如不屈躬斯名犯戒。常念在心斯學定也。常知無我斯名慧也。一敬如此余行同然。是則萬行殊途三學攝盡。今學教者皆三別蹤。又執自計以破他部。擬前喻說理不容非。固須一事㳂修隨分二學。更為重顯。如佛立戒。無境不修名作持惰名止犯。犯從止起畏犯修持。持名隨戒戒名警策。是為戒學安心此學。非定不行名定學也。深思此學為滅倒情。縱而不學還順生死。為絕苦本非學不明。力勵徴責名慧學也。如此漸境漸境托心。凡倒漸輕聖解漸厚。積功不已無往不成。千里一步。如前具述。時序可惜無容自欺。

釋門歸敬儀(捲上) 大正藏第 45 冊 No. 1896 釋門歸敬儀

釋門歸敬儀(卷下)

威容有儀篇第八(謂斂束形儀敬道順俗。內長信心外生物善故)

序曰。聖者立儀同法齊觀。道宗乃異形敬畢通。備列群經無宜不用。如有乖軌亂倫自招殃咎。故違明誥罪深難宥。今生居叔世。代稱滓濁煩惑日增。何時傾蕩。如不篤課於何成濟。所以寄此形骸澄練性識。屈折柔軟慢我將摧。必若縱緩憍高彌增故習。此語繁矣。無奈患深。徒施攻擊膏盲難及。如不信此言可試讀此文。撿此心行鏗然不動可謂上智。下愚中流之人

【現代漢語翻譯】 現代漢語譯本：將戒、定、慧三學統一于涅槃寂滅這一目標。因此，爲了普遍領會佛法的真意，我們再次強調這三學的意義。例如，以禮敬為例，通過禮敬這一行為來止息傲慢之心。如果不屈身禮敬，就叫做犯戒。經常將戒律銘記在心，這就是戒學。經常了知無我，這就是慧學。一次禮敬如此，其他行為也是一樣。這樣，即使修行方式千差萬別，也能被戒、定、慧三學所涵蓋。現在學習佛法的人，往往將三學視為彼此分離的宗派。又固執于自己的見解，以此來駁斥其他宗派。如果用之前的比喻來說明，這種做法在道理上是講不通的。所以必須在修行一事上，根據自己的能力同時修習戒、定、慧二學。爲了更清楚地闡明這一點，就像佛陀制定戒律一樣，沒有哪種境況是不需要修行的，努力修行叫做持戒，懈怠放縱叫做犯戒。犯戒是從停止修行開始的，因為害怕犯戒所以努力修行。持戒意味著遵循戒律，戒律意味著警醒策勵。這就是戒學，安心於此就是戒學。不通過禪定，就無法深入，這叫做定學。深入思考定學，是爲了滅除顛倒妄想。放縱自己而不學習，就會順應生死輪迴。爲了斷絕痛苦的根源，不學習是不行的。努力鞭策自己，這叫做慧學。像這樣，逐漸地深入，逐漸地將心安住于佛法。這樣，凡夫的顛倒妄想就會逐漸減輕，聖人的智慧就會逐漸增長。不斷積累功德，沒有什麼是不能成就的。千里之行，始於足下。就像前面詳細描述的那樣，時間寶貴，不要自欺欺人。

《釋門歸敬儀》（捲上） 大正藏第45冊 No. 1896 《釋門歸敬儀》

《釋門歸敬儀》（卷下）

威容有儀篇第八（指約束身形儀態，以恭敬佛道，順應世俗。內在增長信心，外在產生善良行為）

序言：聖人制定儀軌，與佛法具有同等重要的地位。佛道的宗旨在於，即使外在形式不同，恭敬的本質是相同的。各種經典中都有詳細的記載，沒有哪一種是不應該遵循的。如果有人違背這些儀軌，自然會招致災禍。所以違背佛陀的明確教誨，罪過深重難以饒恕。現在我們生活在末法時代，世道衰敗，煩惱迷惑日益增多。什麼時候才能擺脫這種困境？如果不認真學習，又怎麼能有所成就？所以我們寄託于這個身體，來凈化我們的心性，通過屈服和柔軟來摧毀傲慢。如果放縱自己，驕傲自大就會日益增長。這些話已經說得很多了，但實在是因為弊病太深。即使進行攻擊，也難以觸及病根。如果不相信這些話，可以試著讀讀這篇文章，檢查一下自己的心行，如果能做到堅定不移，就可以說是上等智慧之人。對於下等愚笨和中等平庸之人來說，情況就很難說了。

【English Translation】 English version: The three studies of precepts (戒, śīla), concentration (定, samādhi), and wisdom (慧, prajñā) are unified in the goal of Nirvana (涅槃, nirvāṇa), which is extinction. Therefore, to universally understand the true meaning of the Buddha's teachings, we re-emphasize the significance of these three studies. For example, taking reverence as an example, we use the act of reverence to stop the arrogance in our hearts. If one does not bow in reverence, it is called violating the precepts. Constantly keeping the precepts in mind, this is the study of precepts. Constantly knowing that there is no self (無我, anātman), this is the study of wisdom. One act of reverence is like this, and other actions are the same. In this way, even if the methods of practice are different, they can be encompassed by the three studies of precepts, concentration, and wisdom. Those who study Buddhism now often regard the three studies as separate schools. They also stubbornly adhere to their own views and use them to refute other schools. If we use the previous analogy to explain, this approach is not reasonable. Therefore, in the matter of practice, we must simultaneously practice the two studies of precepts, concentration, and wisdom according to our ability. To clarify this further, just as the Buddha established the precepts, there is no situation in which practice is not needed. Diligent practice is called upholding the precepts, and laziness and indulgence are called violating the precepts. Violating the precepts starts from stopping practice. Because of the fear of violating the precepts, we strive to practice. Upholding the precepts means following the precepts, and the precepts mean vigilance and encouragement. This is the study of precepts, and being at peace with this is the study of precepts. Without going through meditation, one cannot go deep, this is called the study of concentration. Thinking deeply about the study of concentration is to eliminate inverted delusions. Indulging oneself without learning will follow the cycle of birth and death. In order to cut off the root of suffering, it is impossible without learning. Striving to urge oneself is called the study of wisdom. In this way, gradually going deeper, gradually settling the mind in the Dharma. In this way, the delusions of ordinary people will gradually decrease, and the wisdom of the saints will gradually increase. Continuously accumulating merit, there is nothing that cannot be achieved. A journey of a thousand miles begins with a single step. As described in detail earlier, time is precious, do not deceive yourself.

Shì Mén Guī Jìng Yí (釋門歸敬儀) (Upper Volume) Taisho Tripitaka Volume 45 No. 1896 Shì Mén Guī Jìng Yí (釋門歸敬儀)

Shì Mén Guī Jìng Yí (釋門歸敬儀) (Lower Volume)

Dignified Demeanor Chapter 8 (Refers to restraining physical form and demeanor, to respect the Buddha's Way and conform to customs. Internally, it increases faith, and externally, it produces good deeds.)

Preface: The sages established rituals, which are of equal importance to the Dharma. The purpose of the Buddha's Way is that even if the external forms are different, the essence of reverence is the same. Various scriptures have detailed records, and none should be ignored. If someone violates these rituals, they will naturally incur disaster. Therefore, violating the Buddha's clear teachings is a serious sin that is difficult to forgive. Now we live in the degenerate age, the world is declining, and troubles and delusions are increasing day by day. When can we get rid of this predicament? If we do not study diligently, how can we achieve anything? Therefore, we entrust ourselves to this body to purify our mind, and destroy arrogance through submission and gentleness. If we indulge ourselves, pride and arrogance will increase day by day. These words have been said a lot, but it is really because the disease is too deep. Even if we attack, it is difficult to reach the root of the disease. If you do not believe these words, you can try to read this article and check your own mind. If you can be steadfast, you can be said to be a person of superior wisdom. For those of inferior stupidity and mediocre mediocrity, the situation is difficult to say.

義有向背。故經云。今以若干苦切之言乃可入律。此真用行供養佛人。經云。隨順我語名供養佛。書云。聞諫如流。斯言可錄。狠戾不信。惡馬難調。命盡計窮。會思此告撫膺多愧。常以自箴。庶有同倫致序心曲。今明諸經所敘威儀相狀。中邊時俗各有異儀。隨國行之以敬為本。此乃初心非學不解。故須季歷用曉未聞。久行碩德固非所望。然中天虔敬震旦不同。彼則拜少而繞多。此則不繞而饒拜。彼則肉袒露足而為恭。此則巾屨備整而稱敬。誠道俗之殊容乃方土之異等。且自統詳儀節事有機緣。容預朝覲則三業慇勤。時序忽切則四支削略。斯並行藏在要。智出不思。足使加敬盡衷彼我通意可也。故出曜經曰。有信士威儀。有出家威儀大道人威儀。由是善行趣道之基故生善處。以此文證明知。歸信威儀入道之始。不可隱略。故敘以命之。俗中周禮有九品之拜。出自太祝之官。斯非內教。然禮貴從俗故也。一曰稽首拜。謂臣拜君之拜也。稽訓為稽(計奚反)即久稽留停頭至地少久也。二曰頓首拜。謂平敵者如諸侯相拜也。即以頭叩地虛搖而不至地也。三曰空首拜。此君答臣下之一拜。即以頭至手。所謂拜手者。四曰振動拜。謂敬重之戰慄動變之拜也。五曰吉拜者。謂拜而後稽顙。謂齊衰不杖以下也。言吉者此殷之兇拜也。

{ "translations": [ "現代漢語譯本：", "義理有順從和違背之分。所以經典上說：『現在用許多懇切的話語才能使人遵守戒律。』這才是真正用行動來供養佛和僧人。經典上說：『順從我的話語就叫做供養佛。』《尚書》上說：『聽取勸諫就像流水一樣。』這些話可以記錄下來。兇狠暴戾不講信用，就像劣馬難以調教。等到生命走到盡頭，計策用完的時候，就會想起這些告誡，撫摸胸口感到慚愧。我常常用這些話來告誡自己，希望有志同道合的人能夠表達心中的想法。現在說明諸經所記載的威儀相狀，中印度和邊遠地區，不同時代風俗，各有不同的儀容。隨著國家的風俗來做，以恭敬為根本。這些都是初學者不學習就不能理解的。所以需要經常學習來明白未曾聽聞的道理。長久修行的有德之人，我本來不敢期望。然而中天竺的虔誠恭敬和震旦（中國）不同。他們是禮拜少而繞佛多，我們是不繞佛而多禮拜。他們是袒露上身赤著腳來表示恭敬，我們是帽子鞋子都穿戴整齊來表示尊敬。確實是世俗和出家的儀容不同，乃是地方風俗的差異。而且自己總括詳細的儀節，事情有其機緣。如果容許參與朝覲，就要身口意三業慇勤。如果時間緊迫，就要四肢動作簡略。這些並行不悖，關鍵在於把握要領，智慧出於不假思索。足以使增加恭敬，竭盡誠意，彼此溝通心意就可以了。所以《出曜經》上說：『有在家信士的威儀，有出家僧人的威儀，有大道行者的威儀。』由此可見，良好的行為是通往正道的根基，所以能生於善處。用這段文字證明可知，歸信和威儀是進入佛道的開始，不可隱瞞省略。所以敘述這些來命令大家遵守。世俗的《周禮》中有九品禮拜，出自太祝（官名）。這些不是佛教的教義。然而禮儀貴在順從世俗的習慣。一是稽首拜，是臣子拜見君王的禮拜。稽的意思是稽留，就是停留頭部至地面稍久。二是頓首拜，是平級的人，如諸侯之間相互拜見的禮拜。就是用頭叩地，虛晃而不接觸地面。三是空首拜，這是君王答拜臣下的一種禮拜，就是用頭至手，就是所謂的拜手。四是振動拜，是敬重而戰慄動變的禮拜。五是吉拜，是拜然後稽顙，用於齊衰不杖以下的人。說吉，是因為這是殷代的兇拜。", "english_translations": [ "English version:", "Righteousness has direction and opposition. Therefore, the sutra says, 'Now, only with many earnest words can one be brought into the precepts.' This is truly using actions to make offerings to the Buddha and the Sangha. The sutra says, 'Following my words is called offering to the Buddha.' The Book of Documents says, 'Hearing advice is like flowing water.' These words can be recorded. Fierce and untrustworthy, like a bad horse difficult to tame. When life comes to an end and plans are exhausted, one will remember these warnings, pat one's chest, and feel ashamed. I often use these words to admonish myself, hoping that like-minded people can express their inner thoughts. Now, I will explain the appearances of dignified behavior described in various sutras. Central India and remote regions, different eras and customs, each have different appearances. Follow the customs of the country, with reverence as the foundation. These are things that beginners cannot understand without learning. Therefore, one needs to constantly learn to understand the principles that have not been heard. I originally did not dare to expect those who have practiced virtue for a long time. However, the piety and reverence of Central India are different from those of Zhendan (China). They bow less and circumambulate the Buddha more, while we do not circumambulate the Buddha but bow more. They show respect by baring their upper bodies and feet, while we show respect by wearing hats and shoes neatly. Indeed, the appearances of the secular and the monastic are different, and these are differences in local customs. Moreover, one should summarize the details of the etiquette, and things have their opportunities. If one is allowed to participate in court audiences, one should be diligent in body, speech, and mind. If time is tight, one should simplify the movements of the limbs. These are not mutually exclusive; the key is to grasp the essentials, and wisdom comes from effortless thought. It is enough to increase respect, exhaust sincerity, and communicate with each other's minds. Therefore, the Chutyo Sutra says, 'There is the dignified behavior of a lay believer, the dignified behavior of a monastic, and the dignified behavior of a great practitioner.' From this, it can be seen that good behavior is the foundation for reaching the right path, so one can be born in a good place. Using this passage to prove that faith and dignified behavior are the beginning of entering the Buddhist path, and cannot be concealed or omitted. Therefore, I narrate these to command everyone to abide by them. In the secular Zhou Li (Rites of Zhou), there are nine grades of bowing, which come from the Taizhu (official title). These are not Buddhist teachings. However, etiquette values following secular customs. First is qishou (稽首) bowing, which is the bowing of a subject to a king. Qi (稽) means to linger, that is, to keep the head on the ground for a while. Second is dunshou (頓首) bowing, which is the bowing between equals, such as between feudal lords. That is, to knock the head on the ground, hovering without touching the ground. Third is kongshou (空首) bowing, which is a bow from a king in response to a subject, that is, with the head to the hand, which is the so-called hand-bowing. Fourth is zhendong (振動) bowing, which is a trembling and changing bow of respect. Fifth is jixiang (吉拜), which is bowing and then touching the forehead to the ground, used for those below qicui buzhang (齊衰不杖). Saying ji (吉), because this is an inauspicious bow in the Yin dynasty." ] }

周以其與吉拜頓首相近故謂之吉拜。即先作稽首拜後作稽顙。顙是額也。以額觸地無容儀也。六曰兇拜者。稽顙而後頓首拜。謂三年服者拜也。七曰奇拜者。謂先屈一膝。即今時所謂雅拜也。一說奇拜但一拜以答臣下之拜也。八曰褒拜者。褒讀為報。報拜者。再拜是也。又云。褒拜今時持節之拜也。即再拜于神與尸也。九曰肅拜者。但俯下手今時揖者是也。亦指婦人拜。又肅或至三也。空首奇拜唯一。余則再拜之。上並俗禮正文。鄭康成依位釋之如此。今據內教以禮敬為初。大略為二即身心也。佛法以心為其本。身為其末。故須菩提靜觀室內。如來嘆爲禮見法身。華色初至寶階。如來毀為拜于化佛。故知。靜處思微唸唸趣道。觀形鑒貌新新在俗。能所未免想見齊生。我倒現前即為障道。故佛約此而分身心敬也。如能即色緣空觀境心造。紛紛集起不無染凈。知識妄念未可清澄。想倒空時緣念斯絕。今居凡地力極制御。止得如斯唸唸自然漸能清凈。常起兩觀不得單行。謂知無境是漸向真。謂知唯識是漸背俗。如此策修長時不已。分分增明三祇方就。前已明訖數數須知。經中明敬有眾位之差。故先目錄后依具解(謂初識敬事之儀。然後依之而隨接)。

南無　稽首　敷坐具　脫革屣　偏袒　五輪著地　頭面禮足　右膝

【現代漢語翻譯】 現代漢語譯本： 周朝時，因為與吉拜頓首相接近的緣故，稱這種拜禮為吉拜（一種拜禮的名稱）。也就是先作稽首拜，然後作稽顙拜。顙指的是額頭。用額頭觸地，顯得沒有儀容。第六種是兇拜，指的是稽顙之後再頓首的拜禮，是為三年喪服的人所行的拜禮。第七種是奇拜，指的是先屈下一隻膝蓋，也就是現在所說的雅拜。另一種說法是，奇拜只拜一次，用來答覆臣下的拜禮。第八種是褒拜，褒讀作『報』，報拜也就是再拜。又說，褒拜是現在使節所行的拜禮，也就是對神靈和屍體行再拜禮。第九種是肅拜，只是俯下手，也就是現在作揖的樣子，也指婦人所行的拜禮。肅拜有時甚至要行三次。空首拜和奇拜只拜一次，其餘的拜禮都要再拜。以上是世俗禮儀的原文。鄭康成按照地位來解釋這些禮儀。現在根據內教，以禮敬為首要，大致分為身和心兩個方面。佛法以心為根本，以身為末節。所以須菩提在靜室中靜觀，如來讚歎他為禮見法身。華色比丘剛到寶階，如來卻批評他為拜于化佛。由此可知，在安靜的地方思考微妙的道理，唸唸趨向于道；觀察外形和容貌，時時都在世俗之中。能和所的分別沒有消除，想念和見解同時產生，我執顛倒顯現，就會成為修道的障礙。所以佛陀就此區分了身敬和心敬。如果能夠即色緣空，觀照境由心造，那麼紛紛擾擾的念頭生起，不免有染有凈，知識和妄念難以清澈澄明。當想念空寂時，緣慮的念頭也就斷絕了。現在身處凡地，用盡力量來控制，也只能做到這樣，唸唸自然，逐漸能夠清凈。常常生起兩種觀照，不能只行一種。知道沒有外境，是逐漸趨向真理；知道一切唯識，是逐漸背離世俗。像這樣策勵修行，長時間不間斷，一點一滴地增進明白，要經過三大阿僧祇劫才能成就。前面已經明白地說過了，要多次知道。經中說明禮敬有眾多地位的差別，所以先列出目錄，然後依據目錄來詳細解釋（也就是先認識禮敬的儀軌，然後依據它來隨順接應）。 南無（皈依） 稽首（以頭至地敬禮） 敷坐具（鋪設座位） 脫革屣（脫鞋） 偏袒（袒露右肩） 五輪著地（五體投地） 頭面禮足（以頭面敬禮佛足） 右膝（右膝著地）

【English Translation】 English version: In the Zhou dynasty, this type of bowing was called 'Ji Bai' (a type of bow) because of its association with Prime Minister Ji Bai Dun. It involves first performing 'Ji Shou' (bowing the head) and then 'Ji Sang' (touching the forehead to the ground). 'Sang' refers to the forehead. Touching the forehead to the ground is considered undignified. The sixth type is 'Xiong Bai' (inauspicious bow), which involves 'Ji Sang' followed by 'Dun Shou' (kowtowing), and is performed for those in three years of mourning. The seventh type is 'Qi Bai' (odd bow), which involves bending one knee first, similar to what is now called 'Ya Bai' (elegant bow). Another explanation is that 'Qi Bai' is performed only once, in response to a bow from subordinates. The eighth type is 'Bao Bai' (rewarding bow), where 'Bao' is pronounced as 'Bao' (repay), and 'Bao Bai' is equivalent to bowing twice. It is also said that 'Bao Bai' is the bow performed by envoys today, which involves bowing twice to deities and corpses. The ninth type is 'Su Bai' (respectful bow), which involves simply lowering the hands, similar to the current gesture of 'Yi' (salutation), and also refers to the bow performed by women. 'Su Bai' can sometimes be performed up to three times. 'Kong Shou Bai' (empty-handed bow) and 'Qi Bai' are performed only once, while the rest are performed twice. The above is the original text on secular etiquette. Zheng Kangcheng interprets these rituals according to social status. Now, according to the inner teachings, reverence is paramount, and it is broadly divided into two aspects: body and mind. Buddhism considers the mind as the root and the body as the branch. Therefore, when Subhuti contemplated quietly in his room, the Tathagata praised him for reverently seeing the Dharmakaya (Dharma body). When Huarshna first arrived at the jeweled steps, the Tathagata criticized him for bowing to a manifested Buddha. From this, it can be understood that contemplating subtle principles in a quiet place means that every thought is directed towards the path; observing external forms and appearances means that one is constantly in the mundane world. If the distinction between the subject and object is not eliminated, thoughts and perceptions arise simultaneously, and the egoistic inversion manifests, it becomes an obstacle to cultivation. Therefore, the Buddha distinguishes between bodily reverence and mental reverence in this context. If one can perceive form as emptiness and contemplate that the environment is created by the mind, then the arising of numerous thoughts will inevitably involve both defilement and purity, and knowledge and deluded thoughts will be difficult to purify and clarify. When thoughts are emptied, the thoughts of clinging will cease. Now, being in the ordinary realm, one can only control with utmost effort, and can only achieve this much, with thoughts naturally gradually becoming pure. One should always cultivate both types of contemplation, and not just one. Knowing that there is no external environment is gradually moving towards truth; knowing that everything is only consciousness is gradually turning away from the mundane. By encouraging oneself to cultivate in this way, continuously and without interruption, one will gradually increase understanding, and it will take three great asamkhya kalpas (incalculable eons) to achieve. It has already been clearly stated earlier, and it should be known repeatedly. The sutras explain that there are differences in the status of reverence, so first list the categories, and then explain them in detail according to the categories (that is, first recognize the rituals of reverence, and then follow them to respond accordingly). Namo (Homage), Ji Shou (Prostration with head to the ground), Fu Zuo Ju (Spreading the seat), Tuo Ge Xi (Removing leather shoes), Pian Tan (Baring one shoulder), Wu Lun Zhuo Di (Five wheels touching the ground), Tou Mian Li Zu (Head and face prostrating at the feet), You Xi (Right knee)

著地　胡跪　一心合掌　右繞　曲身瞻仰。

初言南無者。經中雲那謨婆南等。傳梵訛僻。正音槃淡。唐言我禮也。或云歸禮。歸亦我之本情。禮是敬之宗致也。或云歸命者。此義立代于南無也。理事符同表情得盡。俗有重南無而輕敬禮者。不委唐梵之交譯也。況復加以和南諸佛迷生彌復大笑。言和南者謂度我也。今流溺生死河。念依拯濟而得出也。準此以言豈非和南先在尊師。義通上聖念救拔也。故經中來至佛所。雲南無無所著至真等正覺等。是名口業稱讚如來德也。且夫貴賤不同尊敬致異。天竺設敬先以身禮后以頌嘆。如無量義經。八萬菩薩來詣佛所。頭面禮足繞百千匝散華燒香。以衣寶瓔珞並缽器百味。充滿盈溢色香具足。又設幢幡軒蓋眾妙妓樂。處處安置鼓作眾器而供養佛。即前互跪合掌一心。俱共同聲說頌讚曰。大哉大悟大聖主無垢無染無所著。天人像馬調御師。道風德香薰一切。如是等頌有三十餘章。例諸大經並有讚頌。如唐境俗中天子以下美敦盛德。其流極廣。或以聲嘆或以文頌。時俗敬尚其風彌遠。所以香口比丘報。由嘆佛正業所感為人所名。據其行事應在拜后。因此稱揚遂及嘆耳。二明稽首者古文為稽。今則為稽。俗所常行不必從古。白虎通云。稽者至也。首者頭也。言下拜於前頭至地。即

【現代漢語翻譯】 現代漢語譯本 著地，胡跪，一心合掌，右繞，曲身瞻仰。

最初說『南無』（Namo，皈依）這個詞，經書中說的是『那謨婆南』等等，這是從梵語翻譯過來的訛誤。正確的發音應該是『槃淡』。在漢語中，意思是『我禮敬』。也有人說是『歸禮』，『歸』也是我本有的情意，『禮』是恭敬的極致。或者說是『歸命』，這個意思可以代替『南無』。事理相符，情感表達也充分。世俗之人重視『南無』而輕視『敬禮』，是不瞭解唐朝和梵語之間的翻譯。更何況加上『和南諸佛』，實在令人啼笑皆非。說『和南』，意思是度化我。現在我沉溺在生死輪迴的河流中，希望依靠您的拯救才能脫離苦海。按照這個意思來說，難道不是應該先『和南』尊師，意思是上聖念及救拔我們嗎？所以經書中說來到佛所，說『南無無所著至真等正覺』等等，這是用口業來稱讚如來的功德。而且，貴賤不同，尊敬的方式也不同。在印度，表達尊敬先用身體禮拜，然後用頌歌讚歎。比如《無量義經》中，八萬菩薩來到佛所，頭面禮足，繞佛百千匝，散花燒香，用衣服、寶瓔珞以及缽器盛滿百味飲食，充滿盈溢，色香味俱全。又設定幢幡、軒蓋和各種美妙的音樂，在各處安置，演奏各種樂器來供養佛。就是先前胡跪合掌，一心一意，共同發出聲音歌頌說：『偉大啊，大徹大悟的大聖主，無垢無染，無所執著。是天人、象馬的調御師，道風德香薰染一切。』像這樣的頌歌有三十多章。其他大經中也都有讚頌。就像唐朝的習俗，天子以下讚美盛大的德行，這種風氣流傳極廣。或者用聲音讚歎，或者用文字歌頌。當時的世俗崇尚這種風氣，流傳深遠。所以香口比丘得到這樣的果報，是因為讚歎佛的正業所感，為人所敬仰。根據他的行為，應該是在拜之後才稱揚讚歎。二，說明『稽首』（Qishou，一種禮拜方式）這個詞，古文寫作『稽』，現在寫作『稽』。這是世俗常用的，不必拘泥於古文。《白虎通》中說：『稽，是至的意思。首，是頭的意思。』意思是下拜時，頭觸到地面，就是 English version Kneeling on the ground, with one knee bent, single-mindedly joining palms, circumambulating to the right, and bowing with reverence.

Initially, the term 'Namo' (皈依, Refuge) is mentioned. In scriptures, it appears as 'Namo Bhawanam' and similar forms, which are considered corruptions from the original Sanskrit. The correct pronunciation is 'Pandam'. In Chinese, it means 'I pay homage'. Some also interpret it as 'returning to reverence', where 'returning' signifies one's inherent intention, and 'reverence' represents the utmost respect. Alternatively, it's interpreted as 'entrusting one's life', which can substitute 'Namo'. The principle aligns, and the emotional expression is complete. Common people value 'Namo' but disregard 'reverence', misunderstanding the translation between Tang Chinese and Sanskrit. Furthermore, adding 'Henan Buddhas' is truly laughable. 'Henan' means to deliver me. Now, I am drowning in the river of Samsara (生死輪迴), hoping to rely on your salvation to escape the sea of suffering. According to this meaning, shouldn't we first 'Henan' the revered teacher, meaning the supreme sage remembers and saves us? Therefore, scriptures say upon arriving at the Buddha's place, saying 'Namo, without attachment, the ultimate truth, perfect enlightenment', etc., this is using verbal karma to praise the Tathagata's (如來) merits. Moreover, different social statuses have different ways of expressing respect. In India, expressing respect begins with physical prostration, followed by hymns of praise. For example, in the 'Infinite Meaning Sutra', eighty thousand Bodhisattvas came to the Buddha's place, prostrated with their heads and faces at his feet, circumambulated the Buddha hundreds of thousands of times, scattered flowers, burned incense, and used clothing, jeweled necklaces, and bowls filled with hundreds of flavors of food, abundant and overflowing, with complete color, fragrance, and taste. They also set up banners, canopies, and various wonderful music, placing them everywhere, playing various instruments to make offerings to the Buddha. It is the previous kneeling with one knee bent, joining palms, single-mindedly, and together voicing praises, saying: 'Great, the greatly enlightened, the great sage lord, without defilement, without attachment. He is the tamer of gods, humans, elephants, and horses, the wind of the Dao and the fragrance of virtue permeates everything.' Such hymns have more than thirty chapters. Other major sutras also have praises. Just like the customs of the Tang Dynasty, from the emperor down, praising great virtues, this trend spread extremely widely. Either praising with sound or praising with writing. The secular world at that time admired this trend, which spread far and wide. Therefore, the fragrant-mouthed Bhikkhu (比丘) received such retribution because he praised the Buddha's righteous karma, and was respected by people. According to his actions, he should have praised after bowing. Second, explaining the term 'Qishou' (稽首, prostration), anciently written as '稽', now written as '稽'. This is commonly used by the secular world, and there is no need to adhere to the ancient writing. The 'Baihutong' (白虎通) says: '稽 means to reach. 首 means head.' It means that when bowing, the head touches the ground, which is

【English Translation】 Kneeling on the ground, with one knee bent, single-mindedly joining palms, circumambulating to the right, and bowing with reverence.

Initially, the term 'Namo' (皈依, Refuge) is mentioned. In scriptures, it appears as 'Namo Bhawanam' and similar forms, which are considered corruptions from the original Sanskrit. The correct pronunciation is 'Pandam'. In Chinese, it means 'I pay homage'. Some also interpret it as 'returning to reverence', where 'returning' signifies one's inherent intention, and 'reverence' represents the utmost respect. Alternatively, it's interpreted as 'entrusting one's life', which can substitute 'Namo'. The principle aligns, and the emotional expression is complete. Common people value 'Namo' but disregard 'reverence', misunderstanding the translation between Tang Chinese and Sanskrit. Furthermore, adding 'Henan Buddhas' is truly laughable. 'Henan' means to deliver me. Now, I am drowning in the river of Samsara (生死輪迴), hoping to rely on your salvation to escape the sea of suffering. According to this meaning, shouldn't we first 'Henan' the revered teacher, meaning the supreme sage remembers and saves us? Therefore, scriptures say upon arriving at the Buddha's place, saying 'Namo, without attachment, the ultimate truth, perfect enlightenment', etc., this is using verbal karma to praise the Tathagata's (如來) merits. Moreover, different social statuses have different ways of expressing respect. In India, expressing respect begins with physical prostration, followed by hymns of praise. For example, in the 'Infinite Meaning Sutra', eighty thousand Bodhisattvas came to the Buddha's place, prostrated with their heads and faces at his feet, circumambulated the Buddha hundreds of thousands of times, scattered flowers, burned incense, and used clothing, jeweled necklaces, and bowls filled with hundreds of flavors of food, abundant and overflowing, with complete color, fragrance, and taste. They also set up banners, canopies, and various wonderful music, placing them everywhere, playing various instruments to make offerings to the Buddha. It is the previous kneeling with one knee bent, joining palms, single-mindedly, and together voicing praises, saying: 'Great, the greatly enlightened, the great sage lord, without defilement, without attachment. He is the tamer of gods, humans, elephants, and horses, the wind of the Dao and the fragrance of virtue permeates everything.' Such hymns have more than thirty chapters. Other major sutras also have praises. Just like the customs of the Tang Dynasty, from the emperor down, praising great virtues, this trend spread extremely widely. Either praising with sound or praising with writing. The secular world at that time admired this trend, which spread far and wide. Therefore, the fragrant-mouthed Bhikkhu (比丘) received such retribution because he praised the Buddha's righteous karma, and was respected by people. According to his actions, he should have praised after bowing. Second, explaining the term 'Qishou' (稽首, prostration), anciently written as '稽', now written as '稽'. This is commonly used by the secular world, and there is no need to adhere to the ancient writing. The 'Baihutong' (白虎通) says: '稽 means to reach. 首 means head.' It means that when bowing, the head touches the ground, which is

說文云。謂下首者為稽也。三蒼云。稽首頓首也。謂以頭頓于地也。然今行事頓首為輕。謂長立頓首于空也。故晉時釋慧遠與俗士書。但云頓首而不揖也。謂非是曲身而但立也。故長揖司空不必身曲。然頓首頓顙俗中恒度。首頭之總名顙額之別目。然古儀有稽首稽首頓顙頓顙。上敬天子殷重之謂。故重言之準此。頓顙以額至地而拜也。三明敷坐具四明脫革屣者。中梵極敬。此土群臣朝謁之儀皆在殿庭。故履屣不脫。有時上殿則劍履皆舍。此古法也。天竺國中地多濕熱。以革為屣制令服之。如見上尊即令脫卻。自余寒國隨有履之。行事之時既脫足。已可踐土地應在坐具。尋討經律無敷坐具之文。但云脫屣禮足。今據事用理須坐具。故制坐具緣云。為身為衣為僧臥具。既為身衣明知前設。又坐具之目本是坐時之具。所以禮拜之中無文敷者。故如來將坐如常自敷。準此比丘自敷而坐。不合餘人為敷。今見梵僧來至佛前禮者。必先褰裙以膝拄地。合掌長跪口贊于佛然後頂禮。此乃遺風猶在。可準用之。無坐具明矣。比有行敬在佛僧前。仍令侍者為敷坐具。此乃行憍未是致敬。又有要待設席方始禮者。亦不可也。如見尊長即須下拜安待覓席耶。以事詳準隨時設禮。不可待席。有則從席。無則從地可也。如在清廟闕庭公衙之所何有

【現代漢語翻譯】 現代漢語譯本： 《說文解字》中說，『稽』的意思是頭低到地。三蒼解釋說，『稽首』就是『頓首』，意思是把頭叩到地上。然而，現在通常的『頓首』已經變得比較輕了，指的是站立著向空中頓首。因此，晉朝時釋慧遠與世俗之人通訊，只寫『頓首』而不寫『揖』，意思是並非彎腰，而是站立行禮。所以，長揖司空也不必彎曲身體。然而，『頓首』和『頓顙』在世俗中是常見的禮節。『首』是頭的總稱，『顙』是額頭的別稱。古代禮儀中有『稽首』、『稽首頓顙』、『頓顙』等，這是對天子的極度尊敬，所以重複使用這些詞語。『頓顙』是指用額頭觸地而拜。三明（指精通三明的僧人）鋪設坐具，四明（指精通四明的僧人）脫掉革屣，這是中印度的極度尊敬之禮。我們這裡的群臣朝見皇帝的禮儀都在殿庭上進行，所以不脫鞋。有時上殿，劍和鞋都要放在外面，這是古代的規矩。在天竺國（印度）中，因為土地多濕熱，所以用皮革做成鞋子，並規定人們穿。如果見到尊者，就要脫掉鞋子。其他寒冷的國家則可以穿著鞋子。行禮的時候既然已經脫了鞋，腳應該踩在坐具上。查閱經律，沒有鋪設坐具的說法，只有脫鞋禮足的說法。現在根據實際情況和道理，需要使用坐具。所以制定坐具的緣由說：『爲了身體，爲了衣服，爲了僧人的臥具。』既然是爲了身體和衣服，那就明確知道要事先鋪設。而且，坐具的本意就是坐的時候用的器具。所以在禮拜的時候沒有鋪設坐具的說法。因此，如來佛要坐的時候，像平常一樣自己鋪設。按照這個道理，比丘應該自己鋪設坐具而坐，不應該讓別人幫忙鋪設。現在看到有梵僧來到佛前行禮，一定會先提起裙子，用膝蓋拄地，合掌長跪，口中讚美佛，然後頂禮。這乃是遺留下來的風俗，可以參照使用，沒有坐具是很明顯的。有些人在佛或僧人面前行禮，仍然讓侍者幫忙鋪設坐具，這是在炫耀，不是真正的尊敬。還有的人一定要等到擺好蓆子才開始行禮，這也是不可以的。如果見到尊長，就應該立刻下拜，難道還要等待尋找蓆子嗎？根據事情的詳細情況，隨時行禮，不可以等待蓆子。有蓆子就用蓆子，沒有蓆子就直接在地上行禮也可以。如果在清廟、闕庭、公衙這些地方，哪裡會有蓆子呢？ 稽首（qǐ shǒu）：古代最隆重的禮節，叩頭至地並停留一段時間。 頓首（dùn shǒu）：一種叩頭禮，頭觸地即起。 頓顙（dùn sǎng）：用額頭觸地。 三明（sān míng）：佛教指宿命明、天眼明、漏盡明。 四明（sì míng）：佛教指法明、義明、詞明、樂說明。 革屣（gé xǐ）：皮鞋。 天竺（tiān zhú）：古代印度的名稱。 比丘（bǐ qiū）：佛教出家男子。 如來（rú lái）：佛的稱號之一。 梵僧（fàn sēng）：印度僧人。 清廟（qīng miào）：古代帝王的宗廟。 闕庭（què tíng）：宮廷。 公衙（gōng yá）：官府。

【English Translation】 English version: The 『Shuowen Jiezi』 (《說文解字》) says, 『Kei (稽)』 means to lower the head to the ground. The Sancang (三蒼) explains, 『Keishou (稽首)』 is 『Dunshou (頓首)』, meaning to knock the head on the ground. However, the current practice of 『Dunshou』 has become lighter, referring to standing and bowing the head in the air. Therefore, during the Jin Dynasty, when Shi Huiyuan (釋慧遠) corresponded with secular people, he only wrote 『Dunshou』 and not 『Yi (揖)』, meaning it was not bending the body but standing to perform the greeting. Therefore, a long bow to the Sikong (司空) does not necessarily require bending the body. However, 『Dunshou』 and 『Dunsang (頓顙)』 are common etiquette in secular society. 『Shou (首)』 is the general term for the head, and 『Sang (顙)』 is the specific term for the forehead. Ancient rituals included 『Keishou』, 『Keishou Dunsang』, and 『Dunsang』, which were expressions of extreme respect for the emperor, hence the repetition of these terms. 『Dunsang』 refers to bowing with the forehead touching the ground. Those who are proficient in the Three Vidyas (三明) spread out the seating mat, and those who are proficient in the Four Vidyas (四明) remove their leather sandals, which is a sign of utmost respect in Central India. Here, the rituals of ministers paying respects to the emperor all take place in the palace courtyard, so shoes are not removed. Sometimes when entering the palace hall, both swords and shoes are left outside; this is the ancient custom. In the country of Tianzhu (天竺, India), because the land is mostly humid and hot, leather is used to make sandals, and it is stipulated that people wear them. If one sees a venerable person, the sandals must be removed. Other colder countries may wear shoes. Since the feet are already bare when performing the ritual, they should step on the seating mat. Examining the sutras and Vinaya, there is no mention of spreading out a seating mat, only the removal of shoes to pay respect to the feet. Now, based on the actual situation and reason, a seating mat is needed. Therefore, the reason for making a seating mat is stated as: 『For the body, for clothing, for the monk's bedding.』 Since it is for the body and clothing, it is clear that it should be laid out beforehand. Moreover, the purpose of the seating mat is originally for sitting. Therefore, there is no mention of spreading it out during prostration. Thus, when the Tathagata (如來) is about to sit, he spreads it out himself as usual. According to this principle, a Bhikkhu (比丘) should spread out his own seating mat and sit, and should not have others spread it out for him. Now, when seeing a Brahman monk (梵僧) come before the Buddha to pay respects, he will first lift his skirt, kneel on the ground with his knees, put his palms together, praise the Buddha, and then prostrate. This is a remaining custom that can be followed; it is clear that there is no seating mat. Some people, when showing respect before the Buddha or monks, still have attendants spread out a seating mat for them. This is showing off and not genuine respect. There are also those who insist on waiting until a seat is set up before they begin to pay respects, which is also unacceptable. If you see a venerable elder, you should bow down immediately; do you need to wait to find a seat? Based on the details of the matter, perform the ritual at any time; do not wait for a seat. If there is a seat, use the seat; if there is no seat, it is acceptable to perform the ritual on the ground. If you are in a Qingmiao (清廟, ancestral temple), a Queting (闕庭, palace courtyard), or a public office, where would there be a seat? Kei (稽): The most solemn ancient ritual, prostrating to the ground and staying there for a while. Dunshou (頓首): A type of prostration where the head touches the ground and immediately rises. Dunsang (頓顙): Touching the ground with the forehead. Three Vidyas (三明): In Buddhism, referring to knowledge of past lives, divine vision, and the extinction of outflows. Four Vidyas (四明): In Buddhism, referring to knowledge of Dharma, meaning, words, and eloquence. Leather sandals (革屣): Leather shoes. Tianzhu (天竺): The ancient name for India. Bhikkhu (比丘): A Buddhist monk. Tathagata (如來): One of the titles of the Buddha. Brahman monk (梵僧): An Indian monk. Qingmiao (清廟): An ancient imperial ancestral temple. Queting (闕庭): Palace courtyard. Public office (公衙): Government office.

設席。以此準例則敬慢兩分。五明偏袒右肩。或云偏露右肩。或偏露一膊者。所言袒者謂肉袒也。示從依學有執作之務。俗中短右袂。便於事是也。今諸沙門通著衫襦。少袒三衣者。遂割破襦子以為兩片。號為襦袒。此則名義俱失。不可尋之。故行事時袒出一肩。仍有衫襦非袒露法。故大莊嚴論云。沙門釋子者右肩黑是也。外道通黑。沙門露右故有不同。律中但有三衣通肩被服。如見長老乃偏袒之。安以衣遮名為偏袒。一何可嘆也。故知。肉袒肩露乃是立敬之極也。六明五輪著地者。亦云五體投地者。地持亦云當五輪著地而作禮也。阿含云。二肘二膝並頂名為五輪。輪為圓相。五處皆圓。今有梵僧禮拜者。多褰衣露膝。先下至地然後以肘按地。兩掌承空示有接足之相。今時行禮觀時進退。若佛像尊師卻坐垂足。方可如上五輪接足。如其加坐則隨時而已。亦見有人聞有頂足之相。遂致就坐拔他足。出雲我欲頂戴。一何觸惱。又是呈拙。故知折旋俯仰意在設敬。如是例知。七明頭面禮足者。正是拜首之正儀也。經律文中多雲頭面禮足。或雲頂禮佛足者。我所高者頂也。彼所卑者足也。以我所尊敬彼所卑者。禮之極也。如俗中重尊友者。不斥其名字相名為足下者。義類同也。又如天子太子有所稱謂。不敢及形或稱乘輿車駕。

【現代漢語翻譯】 現代漢語譯本： 設席（設定座位）。以此準例，則敬慢兩分（尊敬和怠慢就區分開來了）。五明（第五點說明）偏袒右肩，或說偏露右肩，或偏露一膊（胳膊）者，所言袒者，謂肉袒也（這裡說的袒露，指的是露出面板）。這是表示遵從依學，有執作之務（有操作事務）。世俗中短右袂（右邊的袖子短），是爲了方便做事。現在很多沙門（出家人）都穿著衫襦（一種短襖），很少有袒露三衣（袈裟）的，於是割破襦子（短襖）以為兩片，號為襦袒。這則是名義都喪失了，不可效仿。所以行事時袒出一肩，仍然穿著衫襦，不是袒露之法。所以《大莊嚴論》說，沙門釋子（釋迦牟尼的弟子）的右肩是黑色的。外道（佛教以外的宗教）也是黑色的，沙門露出右肩，所以有所不同。律中只有三衣通肩被服（三衣披在肩膀上），如果見到長老才偏袒之。用衣服遮蓋，名為偏袒。這是多麼可嘆啊。所以知道，肉袒肩露，乃是表達尊敬的極致。

六明（第六點說明）五輪著地者，也叫五體投地者。《地持經》也說，應當五輪著地而作禮。阿含經說，二肘、二膝並頂，名為五輪。輪為圓相，五處皆圓。現在有梵僧禮拜，大多褰衣露膝（撩起衣服露出膝蓋），先下至地，然後以肘按地，兩掌承空，表示有接足之相。現在行禮，觀看時機進退。如果佛像或尊師卻坐垂足（向後坐著，腳垂下來），才可以如上五輪接足。如果加坐（盤腿坐）則隨時而定。也見過有人聽說有頂足之相，於是就去拉坐在那裡的人的腳，說『我想要頂戴』，這是多麼觸惱（冒犯）啊。又是呈拙（顯示自己的笨拙）。所以知道，折旋俯仰（彎腰、轉身、抬頭），意在表達尊敬。如是例知（像這樣推知）。

七明（第七點說明）頭面禮足者，正是拜首的正當儀式。經律文中多說頭面禮足，或說頂禮佛足。我所高者是頂，彼所卑者是足。以我所尊敬的，禮敬彼所卑下的，是禮敬的極致。如世俗中尊重朋友，不直呼其名字，相稱為足下，義類相同。又如天子太子有所稱謂，不敢提及形體，或稱乘輿車駕。 English version: Setting seats. According to this standard, respect and disrespect are distinguished. The fifth point clarifies that baring the right shoulder, or partially exposing the right shoulder, or exposing one arm, refers to 'meat baring' (showing the skin). This indicates following the teachings and having duties to perform. In secular customs, shortening the right sleeve is for convenience in doing things. Nowadays, many shramanas (出家人) all wear samghati (a type of robe), and few bare their tricivara (袈裟), so they cut the samghati into two pieces, calling it samghati baring. This loses both the name and the meaning, and should not be imitated. Therefore, when performing actions, one shoulder is bared, but the samghati is still worn, which is not the method of baring. Therefore, the Mahavyutpatti says that the right shoulder of a shramana Shakya (釋迦牟尼的弟子) is black. Non-Buddhists are also black, but shramanas expose their right shoulder, so there is a difference. The vinaya (律) only mentions wearing the tricivara over the shoulders. If one sees an elder, then one partially bares the shoulder. Covering with clothing is called partial baring. How lamentable this is. Therefore, it is known that baring the flesh and exposing the shoulder is the ultimate expression of respect.

The sixth point clarifies that 'five wheels touching the ground' is also called 'five limbs prostrate on the ground'. The Bodhisattvabhumi also says that one should prostrate with the five wheels touching the ground. The Agama Sutra says that the two elbows, two knees, and the head are called the five wheels. The wheel is a circular form, and the five places are all round. Nowadays, many Brahmin monks prostrate by lifting their robes and exposing their knees, first lowering themselves to the ground, and then pressing their elbows on the ground, with their palms facing upwards, showing the appearance of receiving the feet. Nowadays, when performing prostrations, one observes the timing of advance and retreat. If the Buddha image or respected teacher is sitting back with their feet hanging down, then one can receive the feet with the five wheels as above. If they are sitting cross-legged, then it depends on the situation. I have also seen people who have heard of the appearance of touching the feet with the head, so they pull the feet of the person sitting there, saying, 'I want to touch them with my head.' How offensive this is. It is also showing one's clumsiness. Therefore, it is known that bending, turning, bowing, and raising the head are all intended to express respect. Thus, one can infer.

The seventh point clarifies that 'head and face bowing to the feet' is the proper ritual of bowing the head. The sutras and vinaya often say 'head and face bowing to the feet', or 'prostrating at the feet of the Buddha'. What I hold high is the head, and what they hold low are the feet. Using what I respect to pay homage to what they hold low is the ultimate expression of respect. Just as in secular customs, when respecting a friend, one does not call them by their name, but refers to them as 'beneath your feet', the meaning is similar. Also, when referring to the emperor or crown prince, one does not dare to mention their form, but refers to them as 'carriage' or 'chariot'.

【English Translation】 Setting seats. According to this standard, respect and disrespect are distinguished. The fifth point clarifies that baring the right shoulder, or partially exposing the right shoulder, or exposing one arm, refers to 'meat baring' (showing the skin). This indicates following the teachings and having duties to perform. In secular customs, shortening the right sleeve is for convenience in doing things. Nowadays, many shramanas (出家人) all wear samghati (a type of robe), and few bare their tricivara (袈裟), so they cut the samghati into two pieces, calling it samghati baring. This loses both the name and the meaning, and should not be imitated. Therefore, when performing actions, one shoulder is bared, but the samghati is still worn, which is not the method of baring. Therefore, the Mahavyutpatti says that the right shoulder of a shramana Shakya (釋迦牟尼的弟子) is black. Non-Buddhists are also black, but shramanas expose their right shoulder, so there is a difference. The vinaya (律) only mentions wearing the tricivara over the shoulders. If one sees an elder, then one partially bares the shoulder. Covering with clothing is called partial baring. How lamentable this is. Therefore, it is known that baring the flesh and exposing the shoulder is the ultimate expression of respect. The sixth point clarifies that 'five wheels touching the ground' is also called 'five limbs prostrate on the ground'. The Bodhisattvabhumi also says that one should prostrate with the five wheels touching the ground. The Agama Sutra says that the two elbows, two knees, and the head are called the five wheels. The wheel is a circular form, and the five places are all round. Nowadays, many Brahmin monks prostrate by lifting their robes and exposing their knees, first lowering themselves to the ground, and then pressing their elbows on the ground, with their palms facing upwards, showing the appearance of receiving the feet. Nowadays, when performing prostrations, one observes the timing of advance and retreat. If the Buddha image or respected teacher is sitting back with their feet hanging down, then one can receive the feet with the five wheels as above. If they are sitting cross-legged, then it depends on the situation. I have also seen people who have heard of the appearance of touching the feet with the head, so they pull the feet of the person sitting there, saying, 'I want to touch them with my head.' How offensive this is. It is also showing one's clumsiness. Therefore, it is known that bending, turning, bowing, and raising the head are all intended to express respect. The seventh point clarifies that 'head and face bowing to the feet' is the proper ritual of bowing the head. The sutras and vinaya often say 'head and face bowing to the feet', or 'prostrating at the feet of the Buddha'. What I hold high is the head, and what they hold low are the feet. Using what I respect to pay homage to what they hold low is the ultimate expression of respect. Just as in secular customs, when respecting a friend, one does not call them by their name, but refers to them as 'beneath your feet', the meaning is similar. Also, when referring to the emperor or crown prince, one does not dare to mention their form, but refers to them as 'carriage' or 'chariot'.

或云陛下殿下。皆敬儀一也。然中邊行敬其家不同。此土設敬遠拜為重。天竺設敬近形接足拜乃為至極。故經中陳如久不見佛。來禮佛已以面掩佛足上。斯則頭面禮足之相具也。善見云。辭佛法繞佛三匝已四方作禮而去。合十指爪掌叉手頂上。卻行絕不見佛。更作禮回前而去。智度論其禮有三。初謂口禮。二屈膝頭不至地。三頭至地是為上禮。若聞諸佛功德。心敬尊重恭敬讚歎。知一切眾生中德無過上。故言尊也。敬畏之心過於父母師長君主。利益重故故云重也。謙遜畏難故云恭也。推其至德故云敬也。美其功德為贊。贊之不足又稱揚之為嘆。隨以一事至佛。其功不可盡也。八明右膝著地者。經中多明胡跪互跪長跪。斯並天竺敬儀屈膝拄地之相也。如經中明。俗多左道所行皆左故。佛右手按地以降天魔。令諸弟子右膝著地。言互跪者左右兩膝互動跪地。此謂有所啟請。悔過授受之儀也。佛法順右即以右膝拄地。右腿(退罪反)在空右指拄地。又左膝上戴左指拄地。使三處翹翹曲身前就。故得心有專志請悔方極。此謂心隨其身。行慢失矣。今行事者都無思審。徑至佛前加趺坐地者。右腿著地者。兩膝並坐者。經中名為駱駝坐也。此並身既慢惰心亦從之。來欲請福反收慢罪。既乖禮意又增慢習一成苦業。獸中報受可不思哉

【現代漢語翻譯】 現代漢語譯本：或者說，對陛下、殿下的敬意，都是一種敬儀。然而，中原和邊疆行敬的方式有所不同。在此土，設敬以遠距離的拜為重；在天竺，設敬以近身接觸足部的拜為最極致。所以經中記載，陳如（梵文：Ajñātakauṇḍinya，五比丘之一）很久沒見到佛陀，來禮佛時，用面部覆蓋在佛足上。這就是頭面禮足的完整表現。善見律毗婆沙中說，辭別佛陀后，繞佛三匝，然後向四方作禮而去。合攏十指，掌心相對，叉手于頭頂，後退時完全不看佛陀，再次作禮後轉身離去。智度論中說，禮有三種：一是口禮，二是屈膝但頭不觸地，三是頭觸地，這是最上的禮。如果聽到諸佛的功德，內心敬重、恭敬讚歎，知道一切眾生中沒有比佛陀更高的德行，所以稱為『尊』。敬畏之心超過父母師長君主，因為佛陀的利益重大，所以稱為『重』。謙遜畏懼困難，所以稱為『恭』。推崇佛陀的至高德行，所以稱為『敬』。讚美佛陀的功德稱為『贊』，讚美不足，又進一步稱揚，稱為『嘆』。即使只用一件事來接近佛陀，其功德也是不可窮盡的。 關於右膝著地，經中多處說明胡跪、互跪、長跪。這些都是天竺的敬儀，是屈膝拄地的姿勢。如經中所說，世俗多行左道，所以佛陀用右手按地來降伏天魔，讓弟子們右膝著地。所謂『互跪』，是指左右兩膝交替跪地，這是有所啟請、懺悔過錯、接受教誨的禮儀。佛法順應右方，所以用右膝拄地，右腿抬起，右手指拄地，或者左膝上戴左手指拄地，使三處翹起，身體前傾。這樣才能使心有專志，請悔才能達到極致。這是說心隨其身，行為傲慢就會失去禮儀。現在行事的人都不加思考，直接到佛前跏趺而坐，或者右腿著地，或者兩膝並坐，經中稱之為『駱駝坐』。這些都是身體既慢惰，心也隨之慢惰。本來是來祈求福報，反而招來慢惰的罪過。既不合禮儀，又增長了傲慢的習氣，一旦形成苦業，在畜生道中受報，難道不應該深思嗎？

【English Translation】 English version: Or it is said that reverence to 'Your Majesty' or 'Your Highness' is all a form of respectful etiquette. However, the ways of showing respect differ between the central lands and the border regions. In this land, showing respect from a distance through bowing is considered important; in India (Tianzhu), showing respect through close physical contact, such as bowing to touch the feet, is considered the ultimate. Therefore, it is recorded in the scriptures that Ajñātakauṇḍinya (Chenru), having not seen the Buddha for a long time, came to pay homage and covered the Buddha's feet with his face. This is a complete expression of head and face prostrating at the feet. The 'Shan Jian Lu Pi Po Sha' (善見律毗婆沙, Samantapāsādikā) says that after bidding farewell to the Buddha, one circumambulates the Buddha three times, then bows in the four directions before leaving. One joins the ten fingers, palms together, places the hands above the head, retreats without looking at the Buddha, bows again, and then turns to leave. The 'Zhi Du Lun' (智度論, Mahāprajñāpāramitopadeśa) says that there are three types of prostration: first, verbal prostration; second, kneeling with the head not touching the ground; and third, head touching the ground, which is the highest form of prostration. If one hears of the virtues of the Buddhas, one should respect, revere, praise, and admire them in one's heart, knowing that there is no virtue higher than that of the Buddhas among all beings, hence the term 'venerable' (尊). The reverence and awe should exceed that for parents, teachers, or rulers, because the benefits from the Buddhas are great, hence the term 'important' (重). Being humble and fearing difficulties is called 'respectful' (恭). Extolling the supreme virtues of the Buddhas is called 'reverence' (敬). Praising the virtues of the Buddhas is called 'praise' (贊), and if praise is insufficient, further extolling is called 'admiration' (嘆). Even approaching the Buddha with just one matter, the merit is inexhaustible. Regarding kneeling with the right knee on the ground, the scriptures often mention 'Hu Gui' (胡跪, kneeling on one knee), 'Hu Gui' (互跪, kneeling alternately on both knees), and 'Chang Gui' (長跪, kneeling for a long time). These are all respectful etiquettes from India (Tianzhu), postures of kneeling and supporting oneself on the ground with the knees. As stated in the scriptures, worldly customs often follow the left path, so the Buddha pressed the ground with his right hand to subdue the heavenly demons, instructing his disciples to kneel with their right knees on the ground. 'Hu Gui' (互跪) refers to kneeling alternately on both knees, which is a ritual for making requests, repenting for wrongdoings, and receiving teachings. Buddhist Dharma follows the right, so one supports oneself on the ground with the right knee, raises the right leg, and supports oneself on the ground with the right fingers, or places the left fingers on the left knee and supports oneself on the ground, causing the three points to be raised and the body to lean forward. Only in this way can the mind be focused, and repentance can reach its ultimate. This means that the mind follows the body, and arrogant behavior will lose the etiquette. Nowadays, people act without thinking, directly sitting in the lotus position (加趺坐) before the Buddha, or with the right leg on the ground, or with both knees together, which the scriptures call 'camel sitting' (駱駝坐). These are all instances where the body is lazy and the mind follows suit. Originally coming to seek blessings, one instead incurs the sin of laziness. Not only does it violate etiquette, but it also increases the habit of arrogance, and once a karmic cycle of suffering is formed, one will receive retribution in the animal realm. Should one not reflect deeply on this?

。故律中請悔或蹲或跪。文自解云跪者。謂尻(苦高反)不至地斯正量也。僧是丈夫剛乾事立故制互跪。尼是女弱翹苦易勞故令長跪。兩膝據地兩脛翹空。兩足指指地挺身而立者是也。經中以行事經久苦弊集身。左右兩膝互動而跪。經中比丘亦有兩膝至地白佛者。言胡跪者胡人敬相。此方所無存其本緣。故云胡也。或作胡跽者。撿諸字書跽即天竺國屈膝之相也。俗禮云。授立不𧻜𧻜謂屈膝俗所諱之。凡有所授膝須起立。九明一心合掌。律文或合十指爪掌供養釋師子者。或云叉手白佛者。皆謂隨前緣而行事也。莫不斂束其心不令馳散。然心使難防故制掌合而心一也。今行事者掌合不得。以事校量心堅硬而散亂也。將欲反源更始須加功用。當開指而合掌修善行。不得合指而開掌從惡習也。又兩足據地多乖儀節。敬俗不立況行道乎。亦須準前十倍努力。當斂指而開跟如敬俗流。不得斂跟而開指作八字立。令無識者笑也。斯言苦楚斯事現行。萬失不覺不抂濫也。有心行者既睹斯文。撫臆論心一何縱誕。固當如上。準酌漸漸依行。心性調柔方可論道。道在清通無系無我。如何存著反立慢根。用此日生深非生寄。門門指掌庶或可觀。十明在繞恭敬者。經律之中制令右繞。故左行繞塔為神所訶。左繞麥𧂐為俗所責其徒眾矣。且述知之

【現代漢語翻譯】 現代漢語譯本 因此，在戒律中，請求懺悔時可以蹲或跪。經文自己解釋說，跪是指臀部（kǔ gāo fǎn）不接觸地面，這是正確的姿勢。僧侶是大丈夫，剛強幹練，所以規定互相跪拜。尼姑是女子，柔弱且容易疲勞，所以讓她們長跪。雙膝著地，兩小腿抬起，兩腳腳趾著地，挺直身體站立，就是長跪的姿勢。經文中說，因為長時間的修行，疲憊會聚集在身上，所以左右兩膝交替跪拜。經文中也有比丘雙膝著地向佛稟告的情況。說到胡跪，是胡人（hú rén，古代對北方民族的稱呼）表示尊敬的方式。中原地區沒有這種禮儀，所以保留了它的本來面貌，因此稱為『胡』。或者寫作『胡跽』，查閱各種字書，『跽』就是天竺國（Tiānzhú guó，印度的古稱）屈膝的姿勢。世俗禮儀說，授予東西時不能『𧻜𧻜』，『𧻜𧻜』是指屈膝，世俗所忌諱的。凡是授予東西，膝蓋必須站立起來。九、要一心合掌。戒律中或者合攏十指的指尖和手掌，供養釋師子（Shì Shīzi，釋迦牟尼佛的尊號）佛，或者說叉手向佛稟告，都是根據當時的情況而行事。沒有不收斂心神，不讓心神散亂的。然而，心難以控制，所以規定合掌使心意集中。現在修行的人，手掌不能合攏，用事情來衡量，心堅硬而散亂。想要反本溯源，重新開始，必須更加努力。應當張開手指而合攏手掌，修習善行，不能合攏手指而張開手掌，順從惡習。而且，兩腳著地，多有不合儀節的地方。尊敬世俗尚且不站立，何況是修行呢？也必須按照之前的說法，付出十倍的努力。應當收斂手指而張開腳跟，如同尊敬世俗的姿勢，不能收斂腳跟而張開手指，像八字腳站立，讓沒有見識的人嘲笑。這些話語苦澀，這些事情正在發生。犯了萬種錯誤而不自覺，不是無緣無故的。有心修行的人，既然看到了這些文字，撫摸胸口反思內心，是多麼的放縱啊。確實應當像上面所說的，斟酌著漸漸地依此修行。心性調柔，才可以談論佛道。佛道在於清凈通達，沒有執著，沒有我。怎麼能執著于外在形式，反而樹立起傲慢的根源呢？用這些日子來增長罪過，實在是不應該。處處注意這些細節，或許可以有所成就。十、關於繞佛塔的恭敬。經律中規定要右繞。所以，向左繞塔會被神靈呵斥，向左繞麥𧂐（mài lì，一種植物）會被世俗責備他的徒眾。暫且敘述這些，讓大家知道。

【English Translation】 English version Therefore, in the Vinaya (lǜ, monastic code), when requesting repentance, one may either squat or kneel. The text itself explains that 'kneeling' means the buttocks (kǔ gāo fǎn) do not touch the ground, which is the correct measure. Monks are strong and capable men, so the rule is to kneel alternately. Nuns are weak and easily tired, so they are instructed to kneel for a longer period. Kneeling with both knees on the ground, both shins raised, and both toes touching the ground while standing upright is the correct posture for long kneeling. The sutras say that prolonged practice can cause fatigue to accumulate in the body, so one may kneel with alternating knees. In the sutras, there are also instances of monks kneeling on both knees to report to the Buddha. 'Hu kneeling' (hú guì) refers to the way non-Han people (hú rén, ancient term for northern peoples) show respect. This custom does not exist in the Central Plains, so its original form is preserved, hence the term 'Hu'. It may also be written as 'Hu jī' (hú jì); consulting various dictionaries, 'jī' refers to the posture of kneeling in India (Tiānzhú guó, ancient name for India). Secular etiquette says that when handing something over, one should not '𧻜𧻜', which refers to kneeling, a taboo in secular customs. Whenever something is handed over, the knees must be raised to stand. Nine, one must join palms with a focused mind. In the Vinaya, either joining the tips of the ten fingers and palms to make offerings to Śākyasiṃha (Shì Shīzi, epithet of Shakyamuni Buddha), or crossing the hands to report to the Buddha, all are done according to the circumstances. One must always restrain the mind and not let it wander. However, the mind is difficult to control, so the rule is to join palms to focus the mind. Nowadays, practitioners cannot join their palms properly; judging by the situation, their minds are hardened and scattered. If one wants to return to the source and start anew, one must work harder. One should open the fingers and join the palms to cultivate good deeds, and not join the fingers and open the palms to follow evil habits. Moreover, having both feet on the ground often violates etiquette. Even in respecting secular customs, one does not stand, let alone in practice? One must also put in ten times the effort as before. One should retract the fingers and open the heels, like the posture of respecting secular customs, and not retract the heels and open the fingers, standing with splayed feet, causing the ignorant to laugh. These words are bitter, these things are happening. One commits ten thousand mistakes without realizing it, and it is not without reason. Those who are mindful in practice, having seen these words, should reflect on their hearts, how indulgent they are. Indeed, one should, as mentioned above, carefully consider and gradually follow these practices. Only when the mind is gentle and harmonious can one discuss the Dharma. The Dharma lies in purity and unobstructedness, without attachment, without self. How can one cling to external forms and instead establish the root of arrogance? Using these days to increase transgressions is truly inappropriate. Paying attention to these details everywhere may lead to some achievement. Ten, regarding the reverence of circumambulating the stupa. The sutras and Vinaya prescribe circumambulating to the right. Therefore, circumambulating the stupa to the left will be rebuked by the gods, and circumambulating the wheat (mài lì, a type of plant) to the left will be criticized by the laity of his followers. Let me briefly describe these things so that everyone knows.

。今行事者順於天時。面西而北轉。右肩袒侍而為敬也。比見有僧非於此法。便面東而北轉為右繞也。天竺梵僧填聚京邑經行旋繞。目閱其蹤並從西回而名右轉。以順天道如日月焉。然撿經中匝數無定。或云一匝三匝七匝百匝千匝無數匝者斯何故耶。皆謂隨務緩急致有不同。莫不身曲掌合徘徊瞻不不能已已。周旋敬重申己信重之心也。故內外清信來至佛前。禮而後繞繞已復禮。加敬重沓無得恒準。總而言之以敬為本。故語曰。禮與其奢也寧儉。故知。禮與其敬寧重。重則隨心。顯晦萬途其致一矣。故孔門贊素王。曰仰之彌高鉆之彌堅。瞻之在前忽焉在後是也。已前約相且列十條。余有曲身低頭注目瞻仰隨心機用。何可備之。然一以貫之多陷前列。至於律制頗亦殊倫。故下座之禮先備五法。一偏袒。二脫屣。三禮足。四互跪。五合掌也。上座于下座前悔。則有四法除其禮足。是知。餘四通於尊卑。禮足一法不行下位。此謂懺罪故立四儀。自余常時四法都削(下座互跪亦據請悔之儀。常途修承理不行也)。上總明禮相策撿心行。文事備矣。方便成矣。禮儀既具。引至像前身不妄起。起必加敬。目不妄禮視必瞻顏。口不妄語語必嘆德。如前所顯甚易可知。若至臨陣多負重責。故論云。佛世尊前無異言也。可不思哉可不思哉。

【現代漢語翻譯】 現在行事的人順應天時，面向西方然後向北轉，露出右肩以示尊敬。最近看到有些僧人不是按照這種方法，而是面向東方然後向北轉，成為右繞。在天竺（India）的梵僧聚集在京城，他們經行旋繞，我觀察他們的行動，都是從西邊開始迴轉，稱為右轉，這是爲了順應天道，就像太陽和月亮的執行一樣。然而，查閱經典，繞佛的圈數並沒有規定，有的說一圈、三圈、七圈、一百圈、一千圈，甚至無數圈，這是什麼原因呢？大家都認為這是根據事務的緩急而有所不同。但無不身體彎曲，雙手合掌，徘徊瞻仰，不能停止，這是爲了表達周旋敬重，申明自己信重之心。所以，無論內外清信之士來到佛前，都是先禮拜，然後繞佛，繞佛完畢再禮拜，增加敬重，沒有固定的標準。總而言之，以恭敬為根本。所以古語說：『禮與其奢華，寧可儉樸。』由此可知，禮與其形式，寧可注重恭敬。恭敬之心重了，就能隨心而行，顯現或隱藏，途徑萬千，最終的目的是一樣的。所以孔門讚美素王（Confucius），說：『仰望他，越仰望越高；鉆研他，越鉆研越堅；看著他在前面，忽然又在後面。』前面已經大概列舉了十條，其餘還有彎曲身體、低下頭、注目瞻仰，這些都隨心機用，怎麼能全部列舉呢？然而，用一個『敬』字貫穿始終，就不會偏離前面的列舉。至於律制，也頗有不同。所以，下座的禮儀首先要具備五法：一、偏袒右肩；二、脫鞋；三、禮拜雙足；四、互相跪拜；五、合掌。上座在下座面前懺悔，則有四法，除去禮拜雙足。由此可知，其餘四法適用於尊卑之間，只有禮拜雙足這一法，下位者不能對上位者行用。這稱為懺罪，所以設立四儀。至於其餘平常時候，四法都可以省略（下座互相跪拜也只是根據請悔的儀式，平常的修持承事中不行用）。以上總括地說明了禮儀的表相，也考察了內心的行為，文事就完備了，方便法門也成就了。禮儀既然具備，引領到佛像前，身體不要輕率地動，動一定要加上恭敬；眼睛不要隨便看，看一定要瞻仰佛的容顏；口不要說妄語，說一定要讚歎佛的功德。像前面所顯示的，很容易理解。如果到了臨陣之時，要承擔重大的責任。所以《論》中說：『在佛世尊面前，不要說不同的話。』能不思考嗎？能不思考嗎？ Now, those who act should follow the timing of the heavens, facing west and then turning north, exposing the right shoulder to show respect. Recently, I have seen some monks who do not follow this method, but face east and then turn north, making it a rightward circumambulation. The Brahmins (Brahmin priests) from Tianzhu (India) gather in the capital, circumambulating, and I observe their actions, all starting from the west and turning back, called rightward circumambulation, which is to follow the way of heaven, like the movement of the sun and moon. However, when examining the scriptures, there is no fixed number of circumambulations. Some say one, three, seven, one hundred, one thousand, or even countless circumambulations. What is the reason for this? Everyone believes that it varies according to the urgency of the matter. But all bend their bodies, join their palms, and linger in reverence, unable to stop, in order to express circumambulation with respect and declare their faith. Therefore, whether they are internal or external pure believers, when they come before the Buddha, they first bow, then circumambulate, and after circumambulating, they bow again, increasing their respect, without a fixed standard. In general, respect is the foundation. Therefore, the ancient saying goes: 'Rather be frugal than extravagant in ritual.' From this, we know that rather than the form of ritual, it is better to focus on respect. When respect is emphasized, one can act according to one's heart, manifesting or concealing, with myriad paths, but the ultimate purpose is the same. Therefore, the Confucian school praises Su Wang (Confucius), saying: 'Looking up to him, the more we look up, the higher he is; studying him, the more we study, the firmer he is; seeing him in front, suddenly he is behind.' The previous ten items have already been roughly listed, and there are other things such as bending the body, lowering the head, and gazing in reverence, which are all used according to one's heart, how can they all be listed? However, using one word 'respect' to connect everything, one will not deviate from the previous list. As for the Vinaya (monastic discipline), there are also some differences. Therefore, the etiquette of descending from the seat should first have five elements: first, exposing the right shoulder; second, taking off shoes; third, bowing to the feet; fourth, kneeling to each other; fifth, joining palms. When a senior monk confesses before a junior monk, there are four elements, removing the bowing to the feet. From this, we know that the other four elements apply to both superiors and inferiors, only the element of bowing to the feet cannot be used by inferiors to superiors. This is called confession, so four rituals are established. As for other ordinary times, all four elements can be omitted (kneeling to each other when descending from the seat is also based on the ritual of requesting repentance, and is not used in ordinary practice). The above summarizes the appearance of etiquette and examines the actions of the heart, the literary matters are complete, and the expedient means are accomplished. Since the etiquette is complete, when leading to the Buddha image, the body should not move rashly, and any movement must be done with respect; the eyes should not look casually, and any looking must be to gaze at the Buddha's face; the mouth should not speak falsely, and any speaking must be to praise the Buddha's virtues. As shown earlier, it is very easy to understand. If it comes to the time of facing a battle, one must bear heavy responsibilities. Therefore, the Shastra (treatise) says: 'In front of the Buddha, do not speak differently.' Can we not think about it? Can we not think about it?

【English Translation】 Now, those who act should follow the timing of the heavens, facing west and then turning north, exposing the right shoulder to show respect. Recently, I have seen some monks who do not follow this method, but face east and then turn north, making it a rightward circumambulation. The Brahmins (Brahmin priests) from Tianzhu (India) gather in the capital, circumambulating, and I observe their actions, all starting from the west and turning back, called rightward circumambulation, which is to follow the way of heaven, like the movement of the sun and moon. However, when examining the scriptures, there is no fixed number of circumambulations. Some say one, three, seven, one hundred, one thousand, or even countless circumambulations. What is the reason for this? Everyone believes that it varies according to the urgency of the matter. But all bend their bodies, join their palms, and linger in reverence, unable to stop, in order to express circumambulation with respect and declare their faith. Therefore, whether they are internal or external pure believers, when they come before the Buddha, they first bow, then circumambulate, and after circumambulating, they bow again, increasing their respect, without a fixed standard. In general, respect is the foundation. Therefore, the ancient saying goes: 'Rather be frugal than extravagant in ritual.' From this, we know that rather than the form of ritual, it is better to focus on respect. When respect is emphasized, one can act according to one's heart, manifesting or concealing, with myriad paths, but the ultimate purpose is the same. Therefore, the Confucian school praises Su Wang (Confucius), saying: 'Looking up to him, the more we look up, the higher he is; studying him, the more we study, the firmer he is; seeing him in front, suddenly he is behind.' The previous ten items have already been roughly listed, and there are other things such as bending the body, lowering the head, and gazing in reverence, which are all used according to one's heart, how can they all be listed? However, using one word 'respect' to connect everything, one will not deviate from the previous list. As for the Vinaya (monastic discipline), there are also some differences. Therefore, the etiquette of descending from the seat should first have five elements: first, exposing the right shoulder; second, taking off shoes; third, bowing to the feet; fourth, kneeling to each other; fifth, joining palms. When a senior monk confesses before a junior monk, there are four elements, removing the bowing to the feet. From this, we know that the other four elements apply to both superiors and inferiors, only the element of bowing to the feet cannot be used by inferiors to superiors. This is called confession, so four rituals are established. As for other ordinary times, all four elements can be omitted (kneeling to each other when descending from the seat is also based on the ritual of requesting repentance, and is not used in ordinary practice). The above summarizes the appearance of etiquette and examines the actions of the heart, the literary matters are complete, and the expedient means are accomplished. Since the etiquette is complete, when leading to the Buddha image, the body should not move rashly, and any movement must be done with respect; the eyes should not look casually, and any looking must be to gaze at the Buddha's face; the mouth should not speak falsely, and any speaking must be to praise the Buddha's virtues. As shown earlier, it is very easy to understand. If it comes to the time of facing a battle, one must bear heavy responsibilities. Therefore, the Shastra (treatise) says: 'In front of the Buddha, do not speak differently.' Can we not think about it? Can we not think about it?

今此之目目彼初心。素未經懷無由鏡曉。勿怪覼縷事義須之。諺云。教兒嬰孩教婦初來。言雖淺俗其喻深遠。故阿難白首而迦葉呼為少年。非謂歲積而為老也。以不善教誨而非老也。理固隱審觀行如何。然三寶為敬謁之尊。是以明其相狀(古德遺告云)行者云何至心歸命常住法身。所謂如來成就十力四無所畏。五眼六通十八不共法。大慈大悲三念處等。一切種智無上調御。功德智慧微妙清凈廣大如法界。究竟如虛空。安慰世間普覆一切。無障無礙無所分別。不可以智知。不可以識識。而能示現三十二相八十種好。常舉右手安接眾生。放大光明除無明暗。百福莊嚴萬德圓滿。雨甘露雨轉正法輪。濟益眾生出生死海。是故號佛眾聖中尊無上法王。我今歸命。次又歸命十二部經。上中下善義味清凈。自然具足開現梵行。最上第一度于彼岸。甚深實相平等大慧。自性清凈。心行處滅言語道斷。而此正法境界無礙。為眾生說不違實義。由是無上出世良藥破滅眾生無始煩惱。故我今日至心頂禮。次又歸命三乘凈僧。所行三慧是菩薩道。披弘誓鎧策精進馬。執忍辱弓放智慧箭殺煩惱賊。直心深心決定正趣無上第一平等正道。不離唸佛念法念僧。受行諸佛一切言教。常以六度度諸眾生。常以四攝攝諸含識。為尊為導為依為救。定置眾生

【現代漢語翻譯】 現代漢語譯本： 現在我用這雙眼睛來看待他最初發心的時候。他原本沒有經歷過，就像鏡子一樣沒有擦拭過，所以無法明白。不要奇怪我如此詳細地說明，這是因為事情的道理確實需要這樣。俗話說，『教育孩子要在嬰兒時期，教育媳婦要在剛入門的時候。』話雖然淺顯，但其中的道理卻很深刻。所以阿難（Ananda，佛陀的十大弟子之一）雖然頭髮都白了，但迦葉（Kasyapa，佛陀的十大弟子之一）還稱他為少年。這不是說年齡大了就是老了，而是因為沒有好好教導，所以才不能算作老。這個道理確實很隱晦，那麼觀行應該如何做呢？ 要知道三寶（Triratna，佛、法、僧）是值得尊敬的對象。因此要明白他們的相狀。（古德的遺訓說）修行人應該如何至誠歸命常住法身呢？就是如來（Tathagata，佛的稱號之一）成就了十力（Dasabala，佛的十種力量），四無所畏（catu vaiśāradyāni，佛的四種無所畏懼的品質），五眼（pañca cakṣūṃsi，肉眼、天眼、慧眼、法眼、佛眼），六通（ṣaṭ abhijñāḥ，六種神通），十八不共法（aṣṭādaśa āveṇikā dharmāḥ，佛獨有的十八種功德），大慈大悲（mahākaruṇā，偉大的慈悲），三念處（trīṇi smṛtyupasthānāni，三種念住）等等。具有一切種智（sarvajñāna，對一切事物本質的完全理解），是無上調御（anuttara-puruṣa-damya-sārathi，無上的調御丈夫），功德智慧微妙清凈廣大如法界（dharmadhatu，宇宙的本性），究竟如虛空（ākāśa，虛空）。安慰世間，普遍覆蓋一切，沒有障礙，沒有阻礙，沒有分別。不可以智慧來了解，不可以意識來認識，卻能示現三十二相（dvātriṃśat mahāpuruṣa lakṣaṇāni，佛的三十二種殊勝的相），八十種好（aśītyanuvyañjanāni，佛的八十種隨形好）。常常舉起右手來安慰接引眾生，放出大光明來消除無明的黑暗。用百福來莊嚴，用萬德來圓滿。降下甘露雨（amṛta，不死之藥），轉動正法輪（dharma-cakra，佛法的輪子），救濟眾生脫離生死苦海。所以被稱為佛，是眾聖中的至尊，無上的法王。我現在歸命于佛。 其次，歸命於十二部經（dvādaśāṅga-buddhavacana，佛經的十二種分類），從頭到尾都是善的，義理和味道都是清凈的，自然具足，開顯梵行（brahmacarya，清凈的行為），是最上第一的，能夠度到彼岸（pāramitā，從生死此岸到達涅槃彼岸）。具有甚深實相（tathatā，事物的真實面貌），平等大慧（samata-jñāna，平等智慧），自性清凈。心行處滅，言語道斷。而這正法的境界是無礙的，為眾生說法不違背真實的意義。因此是無上的出世良藥，能夠破滅眾生無始以來的煩惱。所以我今天至誠頂禮。 再次，歸命於三乘凈僧（saṃgha，僧團），所修行的三慧（tri-vidyā，聞慧、思慧、修慧）是菩薩道（bodhisattva-yāna，菩薩的道路）。披上弘誓鎧甲，策勵精進之馬，執持忍辱之弓，放出智慧之箭，殺死煩惱之賊。以直心、深心決定趣向無上第一平等正道。不離唸佛、念法、念僧。受持奉行諸佛的一切言教。常常用六度（ṣaṭ pāramitāḥ，佈施、持戒、忍辱、精進、禪定、智慧）來度化眾生，常常用四攝（catu saṃgraha-vastūni，佈施、愛語、利行、同事）來攝受一切有情眾生。是眾生的尊者、導師、依靠和救護者，必定安置眾生。

【English Translation】 English version: Now, I use these eyes to look at the moment when he first made his initial aspiration. He has never experienced it before, like a mirror that has not been wiped, so he cannot understand. Do not be surprised that I explain it in such detail, because the principle of the matter truly requires it. As the saying goes, 'Teach a child in infancy, teach a daughter-in-law when she first arrives.' Although the words are simple, the principle within is profound. Therefore, although Ananda (one of the ten great disciples of the Buddha) has white hair, Kasyapa (one of the ten great disciples of the Buddha) still calls him a youth. This is not to say that being old in age is being old, but because he has not been properly taught, he cannot be considered old. This principle is indeed very subtle, so how should one practice contemplation? Know that the Three Jewels (Triratna, Buddha, Dharma, Sangha) are worthy of respect. Therefore, one must understand their characteristics. (The teachings of the ancient masters say) How should a practitioner sincerely take refuge in the permanent Dharma-body? It is that the Tathagata (one of the titles of the Buddha) has achieved the Ten Powers (Dasabala, the ten powers of the Buddha), the Four Fearlessnesses (catu vaiśāradyāni, the four qualities of fearlessness of the Buddha), the Five Eyes (pañca cakṣūṃsi, the physical eye, the divine eye, the wisdom eye, the Dharma eye, the Buddha eye), the Six Superknowledges (ṣaṭ abhijñāḥ, six supernatural powers), the Eighteen Unshared Dharmas (aṣṭādaśa āveṇikā dharmāḥ, the eighteen unique qualities of the Buddha), Great Compassion (mahākaruṇā, great compassion), the Three Establishments of Mindfulness (trīṇi smṛtyupasthānāni, three foundations of mindfulness), and so on. He possesses all-knowing wisdom (sarvajñāna, complete understanding of the essence of all things), is the unsurpassed tamer of beings (anuttara-puruṣa-damya-sārathi, unsurpassed tamer of men), his merits and wisdom are subtle, pure, vast like the Dharmadhatu (dharmadhatu, the nature of the universe), ultimately like space (ākāśa, space). He comforts the world, universally covers everything, has no obstacles, no hindrances, no discriminations. He cannot be understood by wisdom, cannot be recognized by consciousness, yet he can manifest the Thirty-two Marks (dvātriṃśat mahāpuruṣa lakṣaṇāni, the thirty-two auspicious marks of the Buddha), the Eighty Minor Marks (aśītyanuvyañjanāni, the eighty minor marks of the Buddha). He often raises his right hand to comfort and receive sentient beings, emits great light to dispel the darkness of ignorance. He is adorned with hundreds of blessings, perfected with thousands of virtues. He rains down the nectar rain (amṛta, the elixir of immortality), turns the Dharma wheel (dharma-cakra, the wheel of the Dharma), saves sentient beings from the sea of birth and death. Therefore, he is called the Buddha, the most honored among all the saints, the unsurpassed Dharma King. I now take refuge in the Buddha. Secondly, I take refuge in the Twelve Divisions of the Scriptures (dvādaśāṅga-buddhavacana, the twelve categories of Buddhist scriptures), which are good from beginning to end, the meaning and taste are pure, naturally complete, revealing pure conduct (brahmacarya, pure conduct), are the most supreme and first, able to cross to the other shore (pāramitā, from the shore of birth and death to the shore of Nirvana). They possess profound true reality (tathatā, the true nature of things), equal great wisdom (samata-jñāna, equal wisdom), self-nature purity. The realm of mind and action is extinguished, the path of language is cut off. And the realm of this true Dharma is unobstructed, speaking the Dharma for sentient beings without violating the true meaning. Therefore, it is the unsurpassed worldly medicine, able to destroy the beginningless afflictions of sentient beings. So today I sincerely prostrate. Again, I take refuge in the pure Sangha (saṃgha, monastic community) of the Three Vehicles, the Three Wisdoms (tri-vidyā, learning wisdom, thinking wisdom, cultivating wisdom) that they practice are the Bodhisattva path (bodhisattva-yāna, the path of the Bodhisattva). They wear the armor of great vows, spur on the horse of diligence, hold the bow of patience, release the arrow of wisdom, and kill the thief of affliction. With a straight mind and a deep mind, they are determined to go to the unsurpassed, first, equal, and right path. They do not depart from mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha. They receive and practice all the teachings of the Buddhas. They often use the Six Perfections (ṣaṭ pāramitāḥ, giving, morality, patience, diligence, meditation, wisdom) to liberate sentient beings, and often use the Four Embracing Dharmas (catu saṃgraha-vastūni, giving, kind speech, beneficial action, cooperation) to embrace all sentient beings. They are the honored ones, guides, reliance, and saviors of sentient beings, and will surely place sentient beings.

佛菩提道。是故號僧法朋善友。常以方便利益世間。是良福田真供養者。故我頂禮清凈僧海。今所撰集為始行人。若不標顯起心無寄。若語令唸佛則落漠煩拏。故曲示相起心標意。如此專注永絕遲疑。心性醒悟作業清白。不爾順舊癡鈍無明。雖加箴艾病深不覺。有人聞余此告掉笑輕之。余云不。要必捉探收束聞名即禮。作意策御方可及耳。現見俗人禮佛拜拜不虧。道人在道趁拜希有。其人聞此猶故不信。及禮五十三佛情露慢散都不聞之。事竟乃悟方始慚恥。余又告曰。止得自叩努力裁割。酷當奈何當復奈何。如怪此言對陣方委。勒那三藏見此下凡悲心內充。為出七種禮法。文極周委。鈔略出之。初名我慢禮者。謂依次位心無恭敬。高尊自德無師仰意。恥于下問咨受無所。心無法據如碓上下。一形所作無境住心。輕生薄道徒勞無益。外睹似禮內增慢惑。猶如木人。情不殷重手不至地。五輪不具。此是慢業。名我慢禮。二唱和禮者。雖非慢高心無凈想。粗正威儀身心虔敬起伏相順。片有相扶其福薄少。非真供養。三身心恭敬禮者。聞唱佛名便唸佛身。如在目前相好具足莊嚴晃曜。心相成就實對三身。申手摩頂除我罪業。是以形心恭敬無有異念。供養恭敬情無厭足。是名境界禮佛心。眼現前專注無昧。此人導利人天為上為最

【現代漢語翻譯】 現代漢語譯本 佛菩提道，因此被稱為僧法朋善友（指僧侶是佛法的友人），常常用方便之法利益世間。他們是真正的福田，是值得供養的人。所以我頂禮清凈的僧海（指眾多的僧侶）。現在所撰寫的這些是爲了初學者。如果不標明發起修行的心，就沒有依靠。如果只是讓人唸佛，則會感到茫然無措。所以委婉地指示發起修行的心意。如此專注，就能永遠消除遲疑。心性覺醒，所作所為自然清白。否則，就會順著舊有的愚癡和無明。即使加以勸誡，也因為病入膏肓而不知不覺。有人聽到我的這些話，會嘲笑輕視。我說不然，一定要去探索、收斂身心，聽到佛法之名就立刻禮拜，用心鞭策自己，才能趕得上。現在看到世俗之人禮佛拜佛，姿勢沒有缺失，而修行之人在修行中禮拜卻很少見。有些人聽到這些話仍然不相信，等到禮拜五十三佛時，情感流露，心懷傲慢，什麼都沒聽進去。事情結束后才醒悟，開始感到慚愧。我又告訴他們說，只能自己反省，努力約束自己。情況如此糟糕，又能怎麼辦呢？就像奇怪我這些話，只有到了戰場上才能明白。勒那三藏（Rinchen Zangpo，藏傳佛教大師）看到這種情況，悲心充滿內心，為此提出了七種禮法，內容非常詳盡。我這裡簡略地摘錄出來。 第一種叫做我慢禮（Egoistic Prostration）：指按照儀軌禮拜，但心中沒有恭敬，自視甚高，自以為是，沒有師長的教導，恥于向人請教，無所適從。心中沒有佛法作為依據，就像舂米的碓一樣上下襬動。一生的所作所為，心中沒有目標。輕視生命，輕視佛法，徒勞無益。外表看起來像是在禮拜，內心卻增加了傲慢和迷惑，就像木頭人一樣。情感不真摯，手不觸地，五體投地不完整。這是傲慢的業，叫做我慢禮。 第二種叫做唱和禮（Following Prostration）：雖然不是傲慢，但心中沒有清凈的想法。只是粗略地端正威儀，身心虔誠地起伏，稍微互相扶持，這樣的福報很少，不是真正的供養。 第三種叫做身心恭敬禮（Respectful Prostration of Body and Mind）：聽到唱唸佛名，就觀想佛身，如同佛就在眼前，相好具足，莊嚴而光明。心中成就佛的形象，真實地面對佛的三身（法身、報身、應身）。伸出手來摩頂，消除我的罪業。因此，形體和內心都恭敬，沒有其他的念頭。供養恭敬，情感沒有厭足。這叫做境界禮佛，心和眼前的境界專注而不迷惑。這樣的人引導利益人天，是至高無上的。

【English Translation】 English version The Bodhi path of the Buddha. Therefore, they are called Sangha Dharma friends (referring to monks as friends of the Dharma), who often use expedient means to benefit the world. They are true fields of merit, worthy of offerings. Therefore, I prostrate to the pure ocean of Sangha (referring to the multitude of monks). What is now compiled is for beginners. If the arising of the mind is not clearly indicated, there is no reliance. If one simply tells people to recite the Buddha's name, they will feel lost and confused. Therefore, I subtly indicate the arising of the mind. With such focus, doubt can be eliminated forever. When the mind is awakened, actions naturally become pure. Otherwise, one will follow old habits of ignorance and dullness. Even with admonishment, one may not realize it due to the depth of the illness. Some people, upon hearing my words, will laugh and belittle them. I say no, one must explore and restrain oneself, immediately prostrating upon hearing the name of the Dharma, urging oneself forward with intention. Only then can one catch up. Now, we see worldly people prostrating to the Buddha without any flaws in their posture, but it is rare to see practitioners prostrating diligently in their practice. Some people still do not believe these words, and when they prostrate to the Fifty-Three Buddhas, their emotions are exposed, their minds are arrogant, and they hear nothing. Only after the event do they awaken and begin to feel ashamed. I further tell them, one can only reflect on oneself and strive to restrain oneself. The situation is so dire, what else can be done? It is like questioning my words, only on the battlefield will one understand. Rinchen Zangpo (a master of Tibetan Buddhism), seeing this situation, his heart filled with compassion, put forth seven types of prostration, the content of which is very detailed. I have briefly excerpted them here. The first is called Egoistic Prostration: It refers to prostrating according to the ritual, but without reverence in the heart, thinking highly of oneself, being self-righteous, without the guidance of a teacher, ashamed to ask others for guidance, and at a loss. There is no Dharma as a basis in the heart, like a rice pounder moving up and down. Throughout one's life, there is no goal in the heart. Disregarding life, disregarding the Dharma, it is all in vain. Outwardly, it looks like prostration, but inwardly, it increases arrogance and confusion, like a wooden puppet. Emotions are not sincere, hands do not touch the ground, and the five-point prostration is incomplete. This is the karma of arrogance, called Egoistic Prostration. The second is called Following Prostration: Although it is not arrogant, there are no pure thoughts in the heart. One merely roughly corrects one's demeanor, rising and falling with a semblance of piety, slightly supporting each other. Such merit is small and is not a true offering. The third is called Respectful Prostration of Body and Mind: Upon hearing the recitation of the Buddha's name, one visualizes the Buddha's body, as if the Buddha is right before one's eyes, with all the excellent marks, majestic and radiant. The image of the Buddha is accomplished in the heart, truly facing the three bodies of the Buddha (Dharmakaya, Sambhogakaya, Nirmanakaya). Extending one's hand to touch the crown of one's head, eliminating my karmic offenses. Therefore, both body and mind are respectful, without other thoughts. Offering with reverence, emotions without satiety. This is called Prostration with Awareness of the Realm, the mind and the present realm are focused and not confused. Such a person guides and benefits humans and devas, and is supreme.

。功德雖大未是智心后多退沒。四發智清凈解達佛境界禮佛者。行者慧心明利深知法界本無有礙。由我無始順於凡俗非有。有想非礙礙想。今達自心虛通無礙。故行禮佛。隨心現量禮於一佛即一切佛。一切佛即一佛。以佛法身通同無礙。故禮一佛遍通一切。如是種種香華供養例同於此。法僧加敬義亦同之。以三寶同性理無異故。三乘名異解脫床同。故知。一禮則一切禮。一切禮則一禮。如是三寶既能通達。一切三界六道四生同作佛想。供養禮拜自凈身心蕩蕩無障。唸佛境界心相轉明。一拜一起為尊為勝。是名真實果報殊大。由心無限故使凈業無窮。五明遍入法界禮敬供養者。行者想觀。自己身心法從本已來。不在法界佛法身外。亦知。諸佛身心法不在我身外。發解冠達自身一切身遍滿法界。是名法界不增不減清凈法門。如是解了。故知。我今禮於一佛。一佛之身遍於法界。法界之中所有三界位地無漏法身皆有佛身。佛身既遍一切。我身隨佛亦遍一切。所以禮敬供養一切身中具足莊嚴。然此法界性常寂然隨緣遍滿。乃至行住坐臥因緣果報不離法界。身隨於心故解無礙。法界緣起一切事成。如一室中懸百千鏡。有人獨見鏡。鏡之中皆有像現。佛身清凈明逾彼鏡。一切法界悉現身中。故我供養一切凡聖。凡聖之身皆同供養。

有目者見盲者不睹。如此行學法界法門。大有利益終至此解。不學不知。是故行人常須緣觀。所得功德不可校量。既知我身在佛身內。如何顛倒妄造業耶。六明正觀禮自身佛。不外緣境他佛他身。何以故一切眾生自有佛性平等滿足。隨順法界緣起熾然。但為迷解有外可觀。所以妄倒常淪生死。若能返照解脫有期。若向他境謂有可觀邪人邪行。經教不許。故云。不觀佛不觀法不觀僧。以見自己正法性故。又云。色聲見我名行邪道。是故行人常行禮拜但見身心。有禮有敬未能通解。常厭常行。后一通達知心無外。方識自心清凈本性。此即自性住佛性也。隨力修明引出佛性也。三祇果圓十地位極。至得果佛性也。此解微妙。唯聖達之。位在下凡不宜不解不修習也。七明實相三寶自他平等禮者。大意同前。前猶有禮有觀自他兩異。今此無自無他。佛凡一如古今無別。見佛可禮大邪見人。經云。觀身實相。觀佛亦然。以實相離念不可以心取。不可以相求。不可以禮敬。不可不禮敬。禮不禮等供不供等。安心寂滅名平等禮。故文殊十禮云。不生不滅故敬禮無所觀。此後二禮寂而能通。福而行道。故使止觀雙游真俗並運。心乃虛蕩身實累緣。在凡行學其相齊此。過此不行下愚妄習不足問也。然以隨相者多止得自解。故文云。凡夫淺識

【現代漢語翻譯】 現代漢語譯本 有眼睛的人能看見，盲人卻看不見。像這樣修行學習法界（Dharmadhatu，宇宙萬法）的法門，有很大的利益，最終能達到解脫。不學習就無法瞭解，所以修行人常常需要通過觀想來修行。所獲得的功德是無法估量的。既然知道我的身體在佛身之內，怎麼還會顛倒妄想，造作惡業呢？ 六、闡明正觀，禮拜自身之佛，不要向外攀緣境界中的他佛或他人。為什麼呢？因為一切眾生都具有佛性，平等而圓滿具足，隨順法界的緣起而顯現。只是因為迷惑不解，認為有外在可以觀照，所以才會顛倒妄想，常在生死輪迴中。如果能反觀自照，解脫就有希望。如果向外在境界尋求觀照，那就是邪見邪行，佛經教義所不允許的。所以說：『不觀佛，不觀法，不觀僧』，因為要見到自己本具的正法性。又說：『以色聲求我，是人行邪道』。因此，修行人常常進行禮拜，但只看到身和心，有禮拜的動作，有恭敬的心意，卻未能通達理解。常常厭倦，常常行持，等到有一天通達了，知道心沒有內外之分，才能認識到自心的清凈本性。這就是自性本具的佛性。隨順自己的能力去修行，啓發顯明佛性。經歷三大阿僧祇劫的修行，達到十地菩薩的果位，最終證得果佛的佛性。這種理解非常微妙，只有聖人才能通達。地位低下的凡夫，不應該不理解，不修習。 七、闡明實相三寶自他平等之禮。大意與前面相同。前面還有禮拜的動作，有觀想，有自他和他的區別。現在這裡沒有自，沒有他，佛和凡夫一體無二，古今沒有差別。認為佛可以禮拜，是大邪見之人。經書上說：『觀身實相，觀佛亦然』。因為實相是離唸的，不可以心去取，不可以相去求，不可以禮敬，也不可以不禮敬。禮拜與不禮拜相等，供養與不供養相等。安心寂滅，就叫做平等之禮。所以文殊菩薩的十禮中說：『不生不滅，所以敬禮，無所觀』。這後面的兩種禮拜，寂靜而又能通達，修福而又能行道，所以能使止觀雙運，真俗並用。心雖然空虛曠蕩，身體卻被塵世所牽累。在凡夫的地位上修行學習，其狀態大概如此。超過這個程度而不修行，那是下愚之人，沉溺於虛妄的習氣，不值得一提。然而因為隨順外相的人很多，只能得到自己的理解。所以經書上說：『凡夫淺識』。

【English Translation】 English version Those with eyes can see, but the blind cannot. Practicing and learning the Dharma-realm (Dharmadhatu, the realm of all phenomena) in this way brings great benefit, ultimately leading to liberation. Without learning, one cannot understand. Therefore, practitioners must constantly engage in contemplation. The merit gained is immeasurable. Since I know that my body is within the Buddha's body, how can I be deluded and create negative karma? 6. Clarifying Right Contemplation, paying homage to the Buddha within oneself, not clinging to external realms, other Buddhas, or other beings. Why? Because all sentient beings possess Buddha-nature, complete and perfect, manifesting in accordance with the arising of the Dharma-realm. It is only due to delusion and misunderstanding that one believes there is something external to observe, thus becoming deluded and constantly trapped in the cycle of birth and death. If one can turn inward and reflect, there is hope for liberation. If one seeks observation in external realms, that is wrong view and wrong practice, not permitted by the Buddhist scriptures. Therefore, it is said: 'Do not contemplate the Buddha, do not contemplate the Dharma, do not contemplate the Sangha,' because one must see one's own inherent Right Dharma nature. It is also said: 'Seeking me through form and sound, that person walks a wrong path.' Therefore, practitioners constantly perform prostrations, but only see the body and mind, having the action of prostration and the intention of reverence, yet failing to fully understand. Constantly weary, constantly practicing, until one day one understands, knowing that the mind has no inside or outside, then one can recognize the pure, inherent nature of one's own mind. This is the self-existing Buddha-nature. Cultivating and illuminating the Buddha-nature according to one's ability. After practicing for three great asamkhya kalpas and reaching the stage of the Tenth Ground Bodhisattva, one finally attains the Buddha-nature of the Fruition Buddha. This understanding is very subtle, only realized by sages. Lower-level ordinary people should not fail to understand and practice it. 7. Clarifying the Equality of Self and Others in the Three Jewels of Reality. The general meaning is the same as before. Previously, there was the action of prostration, contemplation, and the distinction between self and others. Now, there is no self, no other, Buddha and ordinary beings are one and the same, there is no difference between past and present. Believing that the Buddha can be worshiped is a great wrong view. The scriptures say: 'Contemplate the real aspect of the body, contemplate the Buddha in the same way.' Because reality is beyond thought, it cannot be grasped with the mind, sought through form, worshiped, or not worshiped. Worshiping and not worshiping are equal, offering and not offering are equal. Pacifying the mind into stillness is called Equal Homage. Therefore, in Manjushri's Ten Homages, it is said: 'Neither arising nor ceasing, therefore I pay homage, with nothing to observe.' These last two types of homage are silent yet penetrating, cultivating merit yet practicing the path, thus enabling the dual cultivation of cessation and contemplation, the simultaneous use of truth and convention. Although the mind is empty and vast, the body is burdened by worldly ties. Practicing and learning in the position of an ordinary person, the state is roughly like this. Failing to practice beyond this level is a foolish person, indulging in false habits, not worth mentioning. However, because many people follow external appearances, they can only obtain their own understanding. Therefore, the scriptures say: 'Ordinary people have shallow knowledge.'

深著五欲。計我見者莫說此經。以聞不解重增謗毀。不如不聞行凡事福。

功用顯跡篇第九(勤惰雖殊無非功用。勤則聖美。惰則凡非)

上備明其勤惰。其相備矣。下濁迷凡多懷曲見未能行用。先出謗疑故列群經。用杜冰執。庶有心行者知予意之在斯焉。是知。初心後進必須憑師善友。今依止三寶常樂親近。故大智度論云。若菩薩未入法位遠離諸佛。壞諸善根。沒在煩惱自不能度。安能度人。是故不應遠離諸佛。譬如嬰兒不離其母。行道不離糧食。熱時不離涼風。寒時不欲離火。度水不離好船。病苦不離良醫。是故菩薩常不離佛。何以故父母親友人天王等。不能益我度諸苦海。唯佛世尊令我出苦。是故常念不離諸佛。今欲親覲諸佛聞出世法。作何方便修行正行。以凡無始約相修福。故還約相行遠離法。論云。未位大清凈已來終無住故。所以先置道場。安設尊像幡蓋華香隨力供養。有十種相見佛善根。一者禮拜。二者讚歎。三者發願迴向。四者觀佛相好。五者專念修慈。六者三歸十善。七者發菩提心。八者讀誦經戒。九者供養舍利造佛形像。十者修行正觀(萬行雖殊據理唯一)今以釋尊遺法所修行者。並付慈佛令悟聖果。文相既廣理固難違。或愿生凈土。例亦無壅。以正覺義齊拯濟情一解脫便止。何有乖

【現代漢語翻譯】 現代漢語譯本：沉溺於五欲，執著于『我』的見解的人，不要對他們說這部經。因為他們聽了也不會理解，反而會增加誹謗和詆譭。不如不聽此經，去做些世俗的善事積累福報。

第九篇 功用顯跡（勤奮和懈怠雖然不同，但都離不開功用。勤奮則趨向聖賢之美，懈怠則流於凡俗之非。）

上面已經詳細闡明了勤奮和懈怠的各種表現。下面世俗之人多懷有偏頗的見解，不能身體力行。首先提出對經典的誹謗和疑惑，所以列舉各種經典，用來消除固執的偏見，希望有心修行的人能夠明白我的用意。要知道，初學者和後進者必須依靠善知識和良師益友。現在依止三寶，常常樂於親近。所以《大智度論》中說：『如果菩薩未進入法位，遠離諸佛，就會破壞各種善根，沉沒在煩惱中，自己都不能解脫，又怎麼能度人呢？所以不應該遠離諸佛，譬如嬰兒不離開母親，行走的人不離開糧食，炎熱的時候不離開涼風，寒冷的時候不願離開火，渡水的人不離開好船，生病的人不離開良醫。所以菩薩常常不離開佛。』為什麼呢？因為父母、親友、人天之王等，都不能幫助我脫離苦海，只有佛世尊才能讓我脫離苦海。所以要常常憶念不離開諸佛。現在想要親近諸佛，聽聞出世間的佛法，應該用什麼方法修行正行呢？因為凡夫無始以來都是執著于外相來修福，所以還是從執著外相入手，逐漸遠離對外相的執著。論中說：『在未達到大清凈的境界之前，終究沒有安住之處。』所以首先設定道場，安設佛像、幡蓋、華香，隨自己的能力供養。有十種因緣可以見到佛的善根：一是禮拜，二是讚歎，三是發願迴向，四是觀察佛的相好，五是專心念佛修慈悲心，六是三皈依和十善業，七是發菩提心，八是讀誦經典和戒律，九是供養舍利和建造佛像，十是修行正觀（各種修行方法雖然不同，但從道理上來說都是唯一的）。現在以釋迦牟尼佛遺留下來的佛法所修行的，都交付給彌勒佛，希望能夠證悟聖果。經文的意義已經很廣，道理上很難違背。或者有人希望往生凈土，也是沒有阻礙的。因為正覺的意義在於共同拯救眾生，只要能夠解脫就足夠了，哪裡會有什麼衝突呢？

【English Translation】 English version: Those who are deeply attached to the five desires and cling to the view of 'self' should not be told about this sutra. Because even if they hear it, they will not understand, but will instead increase their slander and defamation. It is better not to hear this sutra and instead do mundane good deeds to accumulate merit.

Chapter 9: Manifestation of Meritorious Effects (Diligence and laziness, though different, are both inseparable from meritorious effects. Diligence leads to the beauty of the sages, while laziness leads to the faults of the mundane.)

The above has clearly explained the various manifestations of diligence and laziness. Below, worldly people often harbor biased views and are unable to put them into practice. First, the slander and doubts about the sutras are raised, so various sutras are listed to eliminate stubborn prejudices, hoping that those who are determined to practice will understand my intention. Know that beginners and those who are progressing must rely on good knowledge and virtuous friends. Now relying on the Three Jewels, always delight in being close. Therefore, the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom) says: 'If a Bodhisattva (Enlightenment being) has not entered the stage of Dharma, is far away from all the Buddhas (Enlightened one), he will destroy all good roots, sink into afflictions, and be unable to liberate himself, how can he liberate others? Therefore, one should not be far away from all the Buddhas, just as an infant does not leave its mother, a traveler does not leave food, one does not leave the cool breeze in hot weather, one does not want to leave the fire in cold weather, one does not leave a good boat when crossing water, and a sick person does not leave a good doctor. Therefore, a Bodhisattva (Enlightenment being) always does not leave the Buddha (Enlightened one).' Why? Because parents, relatives, friends, kings of humans and Devas (gods), etc., cannot help me escape the sea of suffering, only the Buddha (Enlightened one), World Honored One, can lead me out of suffering. Therefore, one should always remember not to leave all the Buddhas (Enlightened one). Now, wanting to be close to all the Buddhas (Enlightened one), hearing the transcendental Dharma (teachings), what method should be used to practice the right practice? Because ordinary people have been attached to external forms to cultivate merit since beginningless time, so start with attachment to external forms and gradually move away from attachment to external forms. The treatise says: 'Before reaching the state of great purity, there is ultimately no place to dwell.' Therefore, first set up a Bodhimanda (place of enlightenment), install Buddha (Enlightened one) images, banners, canopies, flowers, and incense, and make offerings according to one's ability. There are ten causes and conditions for seeing the good roots of the Buddha (Enlightened one): first, prostration; second, praise; third, making vows and dedicating merit; fourth, observing the marks and characteristics of the Buddha (Enlightened one); fifth, focusing on mindfulness of the Buddha (Enlightened one) and cultivating loving-kindness; sixth, taking refuge in the Three Jewels and practicing the Ten Good Deeds; seventh, generating Bodhi-citta (the mind of enlightenment); eighth, reciting the sutras and precepts; ninth, making offerings to Sarira (relics) and building Buddha (Enlightened one) images; tenth, practicing right contemplation (although the various practices are different, in principle they are one). Now, those who practice according to the Dharma (teachings) left by Sakyamuni Buddha (Enlightened one), entrust it all to Maitreya Buddha (Enlightened one), hoping to realize the holy fruit. The meaning of the scriptures is already broad, and the principle is difficult to violate. Or if someone wishes to be reborn in the Pure Land, there is also no obstacle. Because the meaning of perfect enlightenment lies in jointly saving all beings, as long as one can be liberated, that is enough, where would there be any conflict?

離。且以慈氏標宗。余則十方準例。初明禮拜得見佛者。行者以至誠心質直心。專注心敬重心深心信心。如敬父母。禮拜彌勒等十方佛者。能除重障生彼佛前。故上生經云。若有敬禮彌勒佛者。除卻百億劫生死之罪。乃至來世龍華樹下亦得見佛。又云。我滅度后四眾八部聞名禮拜。命終往生兜率天中。若有男女。犯諸禁戒造眾惡業。聞是菩薩大悲名字。五體投地誠心懺悔。一切惡業速得清凈。若有歸依彌勒菩薩。當知。是人得不退轉。彌勒成佛。見佛光明即時授記。增一云。禮佛有五功德。一者端正(以見相好生尊上故)二得好聲(以見佛時。三自稱曰南無如來真等正覺故)三多饒財(以其花香燈明隨力供養故)四生處高貴(以見佛時心無染著。又能右膝著地長跪叉手禮故)五生天上(以唸佛功德法爾故)二明讚歎佛德者。以清凈心口業加嘆。如成佛經梵王贊曰。

正遍知者二足尊　　天人世間無與等 　十力世尊甚希有　　無上最勝良福田 　其供養者生天上　　稽首無比大精進

又如文殊問經贊佛曰。

我禮一切佛　　調御無等雙 　丈六真法身　　亦禮于佛塔 　生處得道處　　法輪涅槃處 　行住坐臥處　　一切皆悉禮 　諸佛不思議　　妙法亦如是 　能信及果報　　亦不可思議 　能以此

【現代漢語翻譯】 現代漢語譯本： 離。且以慈氏（Maitreya，彌勒的別稱）標宗。其餘則十方準例。首先闡明禮拜得見佛者。修行者以至誠心、質直心、專注心、敬重心、深心、信心，如敬父母一般，禮拜彌勒等十方諸佛，能消除深重業障，得以往生彼佛之前。所以《上生經》說：『若有人恭敬禮拜彌勒佛，能消除百億劫生死之罪，乃至來世龍華樹下也能得見佛。』又說：『我滅度后，四眾八部聽聞彌勒之名而禮拜，命終后往生兜率天宮。若有男女，觸犯各種禁戒，造作各種惡業，聽聞這位菩薩大悲的名字，五體投地誠心懺悔，一切惡業迅速得以清凈。若有人歸依彌勒菩薩，應當知道，這個人得不退轉。彌勒成佛時，見到佛的光明，即時得到授記。』《增一阿含經》說，禮佛有五種功德：一是相貌端正（因為見到佛的相好而生起尊崇之心），二是獲得好名聲（因為見到佛時，自己稱念『南無如來真等正覺』），三是多有財富（因為用鮮花、香、燈等盡力供養），四是出生在高貴之處（因為見到佛時心中沒有染著，又能右膝著地長跪合掌禮拜），五是生於天上（因爲念佛的功德自然而然）。其次闡明讚歎佛德者，以清凈心和口業來讚歎，如《成佛經》中梵天王讚歎說：

正遍知者二足尊，天人世間無與等，
十力世尊甚希有，無上最勝良福田，
其供養者生天上，稽首無比大精進。

又如《文殊師利問經》贊佛說：

我禮一切佛，調御無等雙，
丈六真法身，亦禮于佛塔，
生處得道處，法輪涅槃處，
行住坐臥處，一切皆悉禮，
諸佛不思議，妙法亦如是，
能信及果報，亦不可思議，
能以此

【English Translation】 English version: Departing. And taking Maitreya (慈氏) as the main principle. The rest follow the standard of the ten directions. First, it explains that those who prostrate can see the Buddha. Practitioners, with utmost sincerity, straightforwardness, focus, reverence, profoundness, and faith, like respecting their parents, prostrating to Maitreya (彌勒) and other Buddhas of the ten directions, can eliminate heavy karmic obstacles and be reborn before those Buddhas. Therefore, the Upper Realm Sutra says: 'If anyone reverently prostrates to Maitreya Buddha, they can eliminate the sins of hundreds of billions of kalpas of birth and death, and even see the Buddha under the Dragon Flower Tree in the future.' It also says: 'After my extinction, the four assemblies and eight divisions, hearing the name of Maitreya and prostrating, will be reborn in the Tushita Heaven after death. If there are men and women who violate various precepts and commit various evil deeds, hearing the name of this Bodhisattva of great compassion, prostrating with their five limbs and sincerely repenting, all evil karma will be quickly purified. If anyone takes refuge in Maitreya Bodhisattva, know that this person will attain non-retrogression. When Maitreya becomes a Buddha, seeing the light of the Buddha, they will immediately receive a prediction of enlightenment.' The Ekottara Agama Sutra says that prostrating to the Buddha has five merits: first, a dignified appearance (because seeing the Buddha's excellent marks gives rise to respect); second, obtaining a good reputation (because when seeing the Buddha, one recites 'Namo Tathagata, Truly Equally Awakened One'); third, abundant wealth (because one offers flowers, incense, lamps, etc., to the best of one's ability); fourth, being born in a noble place (because when seeing the Buddha, one's mind is free from defilement, and one can kneel with the right knee on the ground, clasping hands in reverence); fifth, being born in heaven (because of the merit of reciting the Buddha's name naturally). Second, it explains that those who praise the Buddha's virtues do so with a pure mind and speech, as Brahma King praised in the Sutra of Becoming a Buddha:

'The Perfectly Enlightened One, the most honored of bipeds, is unmatched in the world of gods and humans,
The World Honored One with the Ten Powers is extremely rare, the unsurpassed and most excellent field of blessings,
Those who make offerings will be born in heaven, bowing to the incomparable great diligence.'

Also, as the *Manjushri Questioning Sutra* praises the Buddha:

'I prostrate to all Buddhas, the tamers without equal,
The sixteen-foot true Dharma body, I also prostrate to the Buddha's stupa,
The place of birth, the place of enlightenment, the place of turning the Dharma wheel, the place of Nirvana,
The place of walking, standing, sitting, and lying, I prostrate to all,
The Buddhas are inconceivable, the wonderful Dharma is also like this,
The ability to believe and the karmic results are also inconceivable,
The ability to use this

祇夜　　讚歎如來者 　于千萬億劫　　不墮于惡趣

如菩薩本行經曰。正使無數億計人成辟支佛。有人百歲四事供養。功德甚多。不如有人以歡喜心。一四句偈讚歎如來功德無量。又如善生經云。以四天下寶供養于佛。又以重心讚歎如來。是二福德等無差別。大悲經云。一稱佛名南無佛者。以是善根入涅槃界不可盡也。三明發愿迴向者。行者善根力劣。以愿扶持。如行無目平地顛仆。故須願行相須如輪涉遠。應作是言。愿我先世及以今身。所修善根施諸眾生。皆共迴向無上佛道。生彌勒前聞清凈法。悟無生忍。愿命終時心無障惱。隨善根力自在往生一切佛前。故智度論云。有人修少福業。聞有樂處常愿往生。及至命終各生其中。又莊嚴佛國事大。獨行功德不能成就。要須願力。如牛雖力挽車。要須御者能有所至。凈佛國土由愿引成。以願力故福德增長不失不壞。常見佛故。四明修唸佛相好者。行者專心閑室端坐。正念如來身相。閉目開目了了分明。罪業重者多時乃見。以此想觀知惡重輕。俱是妄想而善惡天別。不可思議。生死切人不容自怠。若素不作意后遭重病。周慞困悶寄心無地。一切惡業自從心生。無善種子如何排業。若素懷善常唸佛故。隨其心相須見即見。故觀佛三昧經云。我滅度后。佛諸弟子舍惡去

【現代漢語翻譯】 現代漢語譯本 祇夜（Gatha，偈頌）——讚歎如來的人， 于千萬億劫中，不會墮入惡趣。

如《菩薩本行經》所說：即使有無數億人成就辟支佛（Pratyekabuddha，緣覺佛），有人用百年的時間以四事（飲食、衣服、臥具、醫藥）供養他們，功德雖然很多，但不如有人以歡喜心，用一句四句偈讚歎如來的功德，其功德無量。又如《善生經》所說：用四天下的珍寶供養佛，又以恭敬的心讚歎如來，這兩種福德相等沒有差別。《大悲經》說：一聲稱念佛名『南無佛』（Namo Buddha，皈依佛）的人，以此善根進入涅槃（Nirvana，寂滅）的境界，是不可窮盡的。

三、闡明發願迴向：修行者善根的力量薄弱，需要用願力來扶持。就像沒有眼睛的人行走，在平地上也會跌倒。所以愿和行必須互相輔助，如同車輪才能行遠。應當這樣說：『愿我前世以及今生所修的善根，施給一切眾生，都共同迴向于無上佛道，生在彌勒（Maitreya，未來佛）之前，聽聞清凈的佛法，證悟無生法忍。愿我命終時心中沒有障礙煩惱，隨著善根的力量，自在地往生到一切佛前。』所以《智度論》說：『有人修習少許福業，聽到有快樂的地方，常常發願往生那裡，等到命終時，各自生在他們所愿的地方。』

而且莊嚴佛國是大事，單靠個人的功德不能成就，必須要有願力。如同牛雖然有力氣拉車，但必須要有駕車的人才能到達目的地。清凈佛土是由願力引導而成的。因為有願力的緣故，福德增長而不失壞，能常見佛。

四、闡明修習唸佛的相好：修行者專心在安靜的房間里端坐，以正念思念如來的身相，閉上眼睛和睜開眼睛都清清楚楚、分分明明。罪業深重的人需要很長時間才能見到佛的相好。通過這種觀想，可以知道罪業的輕重。善和惡都是妄想，但有天壤之別，不可思議。生死大事迫切，不容許自己懈怠。如果平時不作意念佛，以後遭遇重病，就會驚慌困頓，心中沒有寄託的地方。一切惡業都是從心中產生，沒有善的種子，如何排除惡業？如果平時心懷善念，常常唸佛，就會隨著他的心念，需要見到佛的相好時就能見到。所以《觀佛三昧經》說：『我滅度后，我的弟子們應當捨棄惡行，離』

【English Translation】 English version Gatha (祇夜) - Those who praise the Tathagata (如來，Thus Come One), For countless eons, they will not fall into evil realms.

As stated in the Bodhisattva-bhumi Sutra (菩薩本行經): Even if countless billions of people attain Pratyekabuddhahood (辟支佛，Solitary Buddha), and someone offers them the four requisites (food, clothing, bedding, and medicine) for a hundred years, the merit, though great, is not as great as someone who, with a joyful heart, praises the Tathagata's virtues with a four-line verse, for its merit is immeasurable. Furthermore, as stated in the Sigalovada Sutra (善生經): Offering the Buddha treasures from the four continents and praising the Tathagata with a respectful heart, these two merits are equal and without difference. The Great Compassion Sutra (大悲經) states: One who utters the Buddha's name 'Namo Buddha' (南無佛，Homage to the Buddha) even once, with this wholesome root, enters the realm of Nirvana (涅槃，Liberation) inexhaustibly.

Three, Clarifying the Aspiration and Dedication: The practitioner's roots of goodness are weak, and they need the support of aspiration. It is like a person without eyes walking, who will stumble on flat ground. Therefore, aspiration and practice must support each other, like wheels to travel far. One should say: 'May the roots of goodness that I have cultivated in past lives and in this life be given to all beings, and may they all be dedicated to the unsurpassed path of Buddhahood, to be born before Maitreya (彌勒，Future Buddha), to hear the pure Dharma, and to realize the non-origination forbearance. May my mind be free from obstacles and afflictions at the time of death, and may I be reborn freely before all Buddhas according to the power of my roots of goodness.' Therefore, the Mahaprajnaparamita Sastra (智度論) says: 'If someone cultivates a small amount of merit and hears of a happy place, they often aspire to be reborn there, and when they die, they are each born in the place they desired.'

Moreover, adorning a Buddha-land is a great undertaking, and it cannot be accomplished by individual merit alone; it requires the power of aspiration. Just as a cow, though strong enough to pull a cart, needs a driver to reach its destination. Pure Buddha-lands are brought about by the guidance of aspiration. Because of the power of aspiration, merit increases and is not lost or destroyed, and one can constantly see the Buddha.

Four, Clarifying the Practice of Contemplating the Buddha's Marks and Characteristics: The practitioner should sit upright in a quiet room with focused attention, contemplating the Tathagata's physical form with right mindfulness, clearly and distinctly with eyes closed and eyes open. Those with heavy karmic offenses will take a long time to see the Buddha's marks and characteristics. Through this contemplation, one can know the weight of one's offenses. Good and evil are both delusions, but they are as different as heaven and earth, and are inconceivable. The matter of birth and death is urgent and does not allow for complacency. If one does not intentionally practice mindfulness of the Buddha, one will be panicked and distressed when encountering serious illness later, with no place to entrust one's mind. All evil deeds arise from the mind; without seeds of goodness, how can one eliminate evil karma? If one usually cherishes goodness and constantly remembers the Buddha, one will see the Buddha's marks and characteristics as needed, according to one's mind. Therefore, the Samadhi Sutra on Visualizing the Buddha (觀佛三昧經) says: 'After my Parinirvana (滅度，Passing away), my disciples should abandon evil deeds, leave'

鬧少語省事。晝夜六時乃至須臾唸佛白毫。了了不亂注意不息。若見殊相或不見者。是人除卻九十六億那由他。恒河沙微塵劫數生死之罪。設復有人但聞白毫。心不驚疑歡喜信受。此人亦除八十億劫生死之罪。佛言。如來相好八萬四千。不及白毫少分功德。是故我今為來世人說白毫相。大慧光明消惡觀法。若有惡人。聞此毫觀生瞋恨者。白毫相光亦覆護之。除三劫罪後生佛前。五明專唸佛德。修習慈悲名真供養者。行者以清凈深心於一切時。唸佛大恩令出生死。如念父母此但生身一世之養。佛恩深重。為諸眾生入三有獄。慇勤教誡令修正行得出生死。無數劫苦。故我今日常唸佛恩。況唸佛故生善種子。功德果報不可窮盡。故金光明經云。于佛起業果報無邊。又如觀佛三昧經云。佛人中寶祐利處多。聞名禮拜供養者尚獲重報。何況繫念思佛正相。又上生經曰。佛滅度后。若有精勤修諸功德。威儀不缺掃塔塗地華香供養。行諸三昧讀誦經典。如是等人雖不斷結如得六通。應當繫念唸佛形像。稱彌勒名。若一念頃受八戒齋修諸凈業。命終之時即往生於兜率天上蓮華臺中。應時見佛白毫相光。超越九十億劫生死之罪。隨其宿緣為說妙法令得不退。大悲經云。若志誠心念佛功德。乃至一華散於空中。于未來世諸天梵王其福不盡。

【現代漢語翻譯】 現代漢語譯本： 減少言語，節省精力。晝夜六時乃至極短的時間內，憶念佛陀的白毫相（眉間白毫，是佛三十二相之一）。清清楚楚，不散亂，專注而不停止。如果見到特殊的景象，或者沒有見到任何景象，這個人都能消除九十六億那由他（古印度數字單位），恒河沙微塵數劫的生死之罪。假設有人僅僅是聽聞白毫相，心中不驚慌懷疑，歡喜信受，這個人也能消除八十億劫的生死之罪。 佛說：『如來的相好有八萬四千種，也比不上白毫相少許的功德。』所以我現在為未來世的人們宣說白毫相，這大智慧光明能消除罪惡，觀察正法。如果有惡人，聽聞這白毫相的觀想而生起嗔恨心，白毫相的光明也會覆蓋保護他，消除三劫的罪業，之後投生在佛前。用五種明觀專注憶念佛的功德，修習慈悲心，這才是真正的供養。 修行人以清凈深刻的心，在一切時處，憶念佛陀的大恩大德，使我們得以脫離生死輪迴。如同憶念父母，這僅僅是給予我們一世生命的養育之恩。佛恩深重，爲了眾生進入三有（欲有、色有、無色有）的牢獄，慇勤教導勸誡，使我們修正行為，得以脫離生死，無數劫的痛苦。所以我今天常常憶念佛恩，更何況憶念佛的緣故，能生出善良的種子，功德果報不可窮盡。所以《金光明經》說：『對於佛所作的善業，果報是無邊的。』又如《觀佛三昧經》說：『佛是人中的珍寶，佑護利益之處很多，聽聞佛名，禮拜供養的人尚且獲得很重的福報，何況是繫念思念佛的正相。』 又《上生經》說：『佛滅度后，如果有人精勤修習各種功德，威儀沒有缺失，打掃佛塔，塗飾地面，用鮮花香供養，修行各種三昧，讀誦經典，這樣的人雖然沒有斷除煩惱，也能得到六神通。』應當繫念憶念佛的形像，稱念彌勒菩薩的名號。如果在一念之間受持八關齋戒，修習各種清凈的善業，命終的時候就能往生到兜率天（欲界天之一）的蓮花臺中，立刻見到佛的白毫相光，超越九十億劫的生死之罪，隨著他前世的因緣，為他說微妙的佛法，使他得到不退轉。』《大悲經》說：『如果以至誠的心念佛的功德，乃至用一朵花散在空中，在未來世，諸天梵王所獲得的福報也不會窮盡。』

【English Translation】 English version: Reduce speech and save energy. During the six periods of day and night, even in the shortest moment, contemplate the Buddha's urna (white hair between the eyebrows, one of the thirty-two marks of a Buddha). Clearly and without distraction, focus and do not cease. If one sees special appearances, or does not see anything, this person can eliminate the sins of birth and death for ninety-six billion nayutas (ancient Indian numerical unit), as many kalpas as Ganges sand dust particles. Suppose someone only hears of the urna, and their heart is not alarmed or doubtful, but rejoices and believes, this person can also eliminate the sins of birth and death for eighty billion kalpas. The Buddha said, 'The Tathagata's marks and characteristics are eighty-four thousand, but they are not comparable to even a small portion of the urna's merit.' Therefore, I now proclaim the urna for the people of the future, this great wisdom light can eliminate evil and contemplate the right Dharma. If there is an evil person who hears of this urna contemplation and generates anger and hatred, the light of the urna will also cover and protect them, eliminating the sins of three kalpas, and later be born before the Buddha. Using the five kinds of clear contemplation to focus on remembering the Buddha's merits, cultivating loving-kindness and compassion, this is true offering. The practitioner, with a pure and profound heart, at all times and places, remembers the Buddha's great kindness and virtue, enabling us to escape the cycle of birth and death. Just like remembering parents, this is only the nurturing grace of giving us life in one lifetime. The Buddha's grace is profound, for the sake of sentient beings entering the prison of the three realms (the realm of desire, the realm of form, and the formless realm), diligently teaching and exhorting us to correct our behavior, enabling us to escape birth and death, and the suffering of countless kalpas. Therefore, I constantly remember the Buddha's grace today, moreover, because of remembering the Buddha, good seeds can be produced, and the merits and rewards are inexhaustible. Therefore, the Golden Light Sutra says, 'The good deeds done for the Buddha have boundless rewards.' Also, as the Contemplation of Buddha Samadhi Sutra says, 'The Buddha is a treasure among people, protecting and benefiting in many ways, those who hear the Buddha's name, pay homage, and make offerings will receive great blessings, how much more so for those who contemplate the Buddha's true form.' Furthermore, the Sutra on the Descent of Maitreya says, 'After the Buddha's parinirvana, if there are those who diligently cultivate various merits, whose deportment is without fault, who sweep the stupas, decorate the ground, and make offerings of flowers and incense, who practice various samadhis, and recite the scriptures, such people, although they have not cut off their afflictions, can attain the six supernormal powers.' One should focus on remembering the Buddha's image, and recite the name of Maitreya Bodhisattva. If one upholds the eight precepts for even a moment, and cultivates various pure good deeds, at the time of death, one will be reborn in the lotus platform in Tushita Heaven (one of the heavens in the desire realm), and immediately see the light of the Buddha's urna, transcending the sins of birth and death for ninety billion kalpas, according to their past affinities, the Buddha will speak the wonderful Dharma for them, enabling them to attain non-retrogression.' The Great Compassion Sutra says, 'If one sincerely remembers the Buddha's merits, even scattering a flower in the air, in future lives, the blessings obtained by the devas and Brahma kings will not be exhausted.'

以其不盡終至涅槃。增一云。眾生三業造惡。臨終憶如來功德者。必離惡趣得生天上。正使極惡之人。以唸佛故亦得生天。又華嚴云。若能須臾唸佛者。智慧光明滅癡暗也。又智論云。菩薩常愛念佛故。捨身受身恒值諸佛。大悲經云。假使三千世界滿中。聲聞辟支佛有人。於一劫中一切樂具供養。乃至滅後起塔。盡形供養功德雖多。不如有人于如來所起一凈信。思惟信解諸佛智慧不可思議。以此善根勝前無比。何以故。如來功德大慈大悲五分法身無量無礙。由是境界不可思議。若有敬養亦不可思議。是故果報亦不可思議。次又依教修習慈悲四無量心。何故如是。以諸佛心所謂大慈。今不修習行不同佛。無由得見。故唸佛時行修慈觀。行者初心欲修慈時。閑處端坐繫念十方一切眾生。皆如己親無恚礙想。以上妙具四事供給。或一念頃一時一日。能生功德。隨心份量不可限故。大集經云。若修慈者當捨命時。見十方佛手摩其頂。蒙手觸故心安快樂。尋得往生清凈佛土。余見世間性行柔軟。臨于安隱如意自在。本性粗疏臨終荒忽。眼光先落失音不語。雖有善教不相領解。即事以求行慈為極。今忽不行。止是惡業無慈悲心。須投惡道。故經云。如是修慈見無量佛。若修法緣無緣慈者。具四無量獲得佛道。六明受三自歸併十善戒

【現代漢語翻譯】 現代漢語譯本 以其功德無盡，最終證得涅槃（Nirvana）。《增一阿含經》中說：『眾生以身、口、意三業造作惡行，臨終時若能憶念如來的功德，必定能脫離惡趣，得生天上。』即使是罪大惡極之人，因爲念佛的緣故，也能得生天上。又《華嚴經》中說：『若能片刻唸佛，智慧光明就能滅除愚癡黑暗。』又《大智度論》中說：『菩薩常常愛念佛陀，因此捨棄此身，受彼身時，恒常值遇諸佛。』《大悲經》中說：『假使三千大千世界遍滿聲聞（Śrāvaka）、辟支佛（Pratyekabuddha），有人在一劫（Kalpa）之中，用一切美好的事物供養他們，乃至他們滅度后，建造佛塔，盡形壽供養，這樣的功德雖然很多，但不如有人對於如來生起一念清凈的信心，思惟信解諸佛的智慧不可思議。以此善根勝過前者無數倍。』為什麼呢？因為如來的功德廣大，具足大慈大悲，五分法身無量無礙，因此境界不可思議。若有人恭敬供養，其功德也不可思議，所以果報也不可思議。 其次，又應當依據教法修習慈悲四無量心（catasro 'pramāṇāni）。為什麼這樣做呢？因為諸佛的心就是大慈。現在如果不修習，行為就與佛不同，就沒有辦法得見佛。所以唸佛時，應當修行慈觀。修行者最初想要修習慈心時，應當在安靜的地方端正坐好，繫念十方一切眾生，都如同自己的親人一樣，沒有嗔恨和障礙的想法，用最好的東西，衣食住行四事來供給他們。或者一念之間，或者一時一日，能夠生起的功德，隨著心量的大小，是不可限量的。《大集經》中說：『若修習慈心的人，當他捨棄生命的時候，會看見十方諸佛用手摩他的頭。蒙受佛手觸控的緣故，內心安穩快樂，隨即就能往生清凈佛土。』其餘的人看見世間性情柔和的人，臨終時安穩如意，自在無礙。而本性粗疏的人，臨終時則會慌亂失措，眼光先落，失音不語。即使有善知識教導，也不能領會理解。只就事相上尋求，以為行慈就到了極致。現在忽然不行慈心，只是造作惡業，沒有慈悲心，必須墮入惡道。所以經中說：『像這樣修習慈心，就能見到無量諸佛。』若修習法緣無緣慈者，具足四無量心，就能獲得佛道。 六、明白受持三自歸（tri-śaraṇa-gamana）並十善戒（daśa-kuśala-karmapatha）。

【English Translation】 English version Because of its inexhaustible merit, one ultimately attains Nirvana (Nirvana). The Ekottara Agama states: 'Sentient beings who commit evil deeds through the three karmas of body, speech, and mind, if they remember the merits of the Tathagata (Tathāgata) at the time of death, will surely be liberated from the evil realms and be reborn in the heavens.' Even the most wicked person can be reborn in the heavens because of reciting the Buddha's name. Furthermore, the Avatamsaka Sutra (Avataṃsaka Sūtra) states: 'If one can recite the Buddha's name for a moment, the light of wisdom will extinguish the darkness of ignorance.' Moreover, the Mahaprajnaparamita Sastra (Mahāprajñāpāramitā-śāstra) states: 'Because Bodhisattvas (Bodhisattva) constantly love and remember the Buddha, they constantly encounter Buddhas when they abandon one body and receive another.' The Great Compassion Sutra (Mahākaruṇā-dhāraṇī Sūtra) states: 'Suppose the three thousand great thousand worlds are filled with Sravakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha), and someone offers them all kinds of delightful things for a kalpa (Kalpa), and even after their extinction, builds stupas (Stūpa) and makes offerings throughout their lives, the merit is great, but it is not as great as someone who generates a single thought of pure faith in the Tathagata, contemplates and understands that the wisdom of all Buddhas is inconceivable. This root of goodness surpasses the former countless times.' Why? Because the merits of the Tathagata are vast, possessing great compassion, and the fivefold Dharmakaya (Dharmakāya) is immeasurable and unobstructed, therefore the realm is inconceivable. If someone reverently makes offerings, their merit is also inconceivable, so the karmic reward is also inconceivable. Secondly, one should also cultivate the four immeasurables (catasro 'pramāṇāni) of loving-kindness, compassion, joy, and equanimity according to the teachings. Why do this? Because the mind of all Buddhas is great loving-kindness. If one does not cultivate it now, one's actions will be different from the Buddha, and there will be no way to see the Buddha. Therefore, when reciting the Buddha's name, one should cultivate the contemplation of loving-kindness. When a practitioner initially wants to cultivate loving-kindness, they should sit upright in a quiet place, focusing their mind on all sentient beings in the ten directions, treating them all as if they were their own relatives, without thoughts of hatred or obstruction, and providing them with the best things, the four necessities of life: clothing, food, shelter, and medicine. Whether it is in a single thought, or for a moment, or for a day, the merit that can be generated is immeasurable according to the size of one's mind. The Mahasamnipata Sutra (Mahāsaṃnipāta Sūtra) states: 'If someone cultivates loving-kindness, when they abandon their life, they will see Buddhas in the ten directions touching their heads with their hands. Because they are touched by the Buddha's hand, their mind will be peaceful and happy, and they will immediately be reborn in a pure Buddha land.' Others see that people in the world who are gentle in nature are peaceful, comfortable, and free at the time of death. But those who are naturally crude and careless will be flustered and disoriented at the time of death, their eyes will fall first, and they will lose their voice and be unable to speak. Even if there are good teachers to guide them, they will not be able to understand. They only seek on the level of phenomena, thinking that practicing loving-kindness is the ultimate. Now, if they suddenly do not practice loving-kindness, they are only creating evil karma, without compassion, and must fall into evil realms. Therefore, the sutra states: 'By cultivating loving-kindness in this way, one can see immeasurable Buddhas.' If one cultivates the causeless loving-kindness of the Dharma, possessing the four immeasurables, one can attain Buddhahood. Sixth, understand and uphold the three refuges (tri-śaraṇa-gamana) and the ten wholesome precepts (daśa-kuśala-karmapatha).

者。以諸道俗有識之徒。皆須歸依三寶請求加護。所得功德無有限量。七眾約戒。前已受歸不妨重受重感無作。善惡既爾戒亦通之。若未受戒止得但受翻邪三歸。日別六時隨時便受。顯歸三寶自誓不回。其受法雲。我某甲盡形壽歸依佛歸依法歸依僧(心生口言一心向佛。如上三說名得歸法)我某甲盡形壽歸依佛竟歸依法竟歸依僧竟(如此三說自誓受訖)。如善生經云。若人受三自歸。所得果報不可窮盡。如四大寶藏。舉國人民七年之中運出不盡。受三歸者其福過彼。不可稱計。又挍量功德經云。四有州中滿。二乘果有人盡形供養。乃至起塔不如。男子女人作如是言。我某甲歸依佛法僧。所得功德不可思議。以諸福中惟三寶勝故。若起謗毀獲罪無邊。以善惡例同故。耆域調達同出佛血。以心有善惡。致使劫壽獲于苦樂。又雜含經云。與須達交者。令受三歸終生天上。有懷妊者。為其胎子受三自歸。生已復受。後有知見覆教三歸。設有奴婢客人。懷妊生子亦如是教。若買奴婢受三歸及以五戒然後買之。不能不買乃至乞貸。舉息要受三歸然後與之。若有施三寶物者。從世尊聞稱名。咒愿乃得生天。佛言。善哉如來有無上知見。審知方便皆得生天。故處胎經云。佛告彌勒偈曰。汝所三會人是吾先所化。九十六億人受我五戒者。

【現代漢語翻譯】 現代漢語譯本： 因此，所有有見識的出家和在家信徒，都必須皈依三寶（佛、法、僧），祈求加持和保護。所獲得的功德是無量的。七眾弟子（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）如果之前已經受過皈依，不妨重新受持，重新感悟無作妙理。善與惡是如此，戒律也是相通的。如果尚未受戒，只需受持翻邪三皈依即可。每天分別在六個時辰，隨時方便受持。公開表明皈依三寶，發誓永不退轉。其受持方法如下：『我某甲，盡形壽皈依佛，皈依法，皈依僧』（心中生起念頭，口中說出，一心向佛，如上重複三次，就名為得到皈依法）。『我某甲，盡形壽皈依佛竟，皈依法竟，皈依僧竟』（如此重複三次，就是發誓受持完畢）。 如《善生經》所說：『如果有人受持三自皈依，所得到的果報是不可窮盡的，就像四大寶藏，舉全國人民之力，用七年的時間也無法運完。受持三皈依的福報超過了那個，是不可稱量計算的。』 又如《校量功德經》所說：『在四大部洲中充滿二乘果位（聲聞、緣覺）的人，有人盡形壽供養他們，乃至建造佛塔，都不如男子或女人說這樣的話：『我某甲皈依佛、法、僧。』所得到的功德不可思議。因為在所有福德中，只有三寶最為殊勝。』如果有人誹謗或詆譭三寶，所獲得的罪過也是無邊的。善與惡的例子是相同的。耆域（Jivaka，人名）和調達（Devadatta，提婆達多）都曾使佛陀流血，因為心中有善惡，導致他們經歷劫壽的苦樂果報。 又如《雜阿含經》所說：『與須達（Sudatta，給孤獨長者）交往的人，讓他受持三皈依，死後終將升到天上。』如果有人懷孕，為他腹中的胎兒受持三自皈依，出生后再次受持。長大後有了知見，再教他受持三皈依。如果有奴婢或客人懷孕生子，也像這樣教導他們。如果購買奴婢，要讓他們受持三皈依以及五戒，然後再購買。如果不能不買，甚至借貸，也要讓他們受持三皈依，然後再給他們錢。如果有人佈施三寶之物，從世尊那裡聽聞稱念名號和咒語，就能往生天上。佛說：『善哉！如來有無上的知見，審知方便，都能往生天上。』所以《處胎經》說：佛告訴彌勒菩薩偈語說：『你所度的三次法會的人，都是我先前所教化的。九十六億人受持我的五戒。』

【English Translation】 English version: Therefore, all knowledgeable monastic and lay followers must take refuge in the Three Jewels (Buddha, Dharma, Sangha), seeking blessings and protection. The merits gained are immeasurable. The seven assemblies (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, upasikas) who have previously taken refuge may retake it to deeply experience the unconditioned principle. As with good and evil, the precepts are also interconnected. If one has not yet taken the precepts, one only needs to take the 'turning away from wrong' Three Refuges. One can take them at any convenient time during the six periods of the day, publicly declaring refuge in the Three Jewels and vowing never to turn back. The method for taking refuge is as follows: 'I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha for the rest of my life' (generating the thought in the heart, speaking the words, and focusing the mind on the Buddha; repeating the above three times is called obtaining the Dharma of Refuge). 'I, so-and-so, have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Sangha for the rest of my life' (repeating this three times is vowing to complete the taking of refuge). As the Good Son Sutra says: 'If a person takes the Three Self-Refuges, the resulting rewards are inexhaustible, like the four great treasure troves, which the people of an entire country could not exhaust in seven years. The merit of taking the Three Refuges surpasses that, and is immeasurable.' Furthermore, as the Sutra on the Measurement of Merits says: 'If the four continents are filled with people who have attained the fruits of the Two Vehicles (Shravakas and Pratyekabuddhas), and someone makes offerings to them for the rest of their lives, even building pagodas, it is not as good as a man or woman saying these words: 'I, so-and-so, take refuge in the Buddha, the Dharma, and the Sangha.' The merit obtained is inconceivable. Because among all merits, only the Three Jewels are the most supreme.' If someone slanders or defames the Three Jewels, the sins obtained are also boundless. The examples of good and evil are the same. Jivaka (Jivaka, a person's name) and Devadatta (Devadatta) both caused the Buddha to bleed, because their hearts contained good and evil, leading them to experience the fruits of suffering and happiness for kalpas. Furthermore, as the Miscellaneous Agama Sutra says: 'Those who associate with Sudatta (Sudatta, Anathapindika) should be encouraged to take the Three Refuges, and they will be reborn in heaven after death.' If someone is pregnant, take the Three Self-Refuges for the fetus in their womb, and take them again after birth. When they grow up and have knowledge, teach them to take the Three Refuges again. If there are servants or guests who are pregnant and give birth, teach them in the same way. If buying servants, have them take the Three Refuges and the Five Precepts before buying them. If one cannot avoid buying, even borrowing money, have them take the Three Refuges before giving them the money. If someone makes offerings to the Three Jewels, hearing the names and mantras recited by the World Honored One, they will be reborn in heaven. The Buddha said: 'Excellent! The Tathagata has unsurpassed knowledge and vision, and knows the skillful means by which all can be reborn in heaven.' Therefore, the Sutra on the Womb says: The Buddha told Maitreya in verse: 'The people you will liberate in the three assemblies are those I have previously taught. Ninety-six billion people have taken my Five Precepts.'

次是三歸人。九十二億者一稱南無佛。余廣如正念經。受歸果報生天樂相。次明受十善法者。謂身三口四意三善行。此之十業戒善之宗。今多依相罕有受者。比有愚夫不肯受之云。不作惡即名為善。今謂不然。先須愿祈不造眾惡。依愿起行有可承準。若不預作輒然起善內無軌轄。后遇罪緣便造不止。由先無愿故造眾惡。大聖知機故令受善。若謂我不作惡便是善者。汝不作善亦應是惡。如是牛馬驢騾亦不殺生。豈是善耶。此乃心在無記。無罪福業故須起念專至深重方成業道。故未曾有經云。下品十善謂一念頃。中品十善謂一食頃。上品十善謂旦至午。於此時中心念十善止於十惡。故野干心念十善。七日不食生兜率天。又上生經云。我滅度后四眾八部欲生第四天。當於一日至第七日。繫念彼天持佛禁戒。思念十善行十善道。以此功德迴向愿生彌勒佛前。隨念往生。言七日者且從近說。尚感彼天何況一生而不克獲。問曰。天上勝報不可思議。如何七日便感大福。答善因雖微獲果甚大。如小火所起能燒大山。一善乃微能破大惡。又一念邪見誹謗大乘時。雖極短長劫受苦。因果道理業不思議。不可以凡情臆度。次明受法有師從受。無師自誓如上三歸。三自歸已口自發言。我某甲盡形壽於一切眾生。起慈仁意不起殺心。如后九善例

【現代漢語翻譯】 現代漢語譯本 接下來是三歸依人（皈依佛、法、僧的人）。九十二億人中，只要唸一聲'南無佛'（皈依佛），其餘的（功德利益）就像《正念經》里說的那樣廣泛。接受皈依的果報是往生天界，享受天上的快樂景象。接下來闡明接受十善法的人。十善法是指身三善行（不殺生、不偷盜、不邪淫），口四善行（不妄語、不兩舌、不惡口、不綺語），意三善行（不貪、不嗔、不癡）。這十種行為是戒善的根本。現在很多人只是表面上做做樣子，很少有人真正接受並奉行。甚至有愚蠢的人不肯接受十善法，說：'不做惡事就是善事了。'我認為不是這樣的。首先必須發愿祈求，不造作各種惡事。依據這個願望而行動，才有所遵循。如果不預先發愿，突然行善，內心沒有準則，以後遇到作惡的因緣，就會造作不止。因為先前沒有發願的緣故，就會造作各種惡事。偉大的聖人（佛陀）知道眾生的根機，所以教導眾生接受善法。如果說'我不作惡就是善'，那麼你不作善也應該是惡。像牛馬驢騾也不殺生，難道它們也是行善嗎？這只是心處在無記狀態（非善非惡），沒有罪福之業。所以必須發起念頭，專心致志，深刻而鄭重，才能成就業道。所以《未曾有經》說，下品十善是指一念之間行十善，中品十善是指一頓飯的時間行十善，上品十善是指從早晨到中午行十善。在這個時間內，心中想著十善，停止十惡。所以野干（一種動物）心中想著十善，七天不吃東西，死後往生到兜率天（彌勒菩薩所在的天界）。又《上生經》說，我（釋迦牟尼佛）滅度后，四眾弟子（比丘、比丘尼、優婆塞、優婆夷）和天龍八部，想要往生到第四天（兜率天），應當在一天到七天內，繫念彼天（兜率天），持守佛的禁戒，思念十善，行十善道。以此功德迴向，愿往生到彌勒佛前，隨著念頭而往生。說七天，只是就近來說，尚且能感應到彼天（兜率天），何況一生都不努力，怎麼能成功獲得呢？有人問：天上殊勝的果報不可思議，為什麼七天就能感得如此大的福報？回答說：善的因雖然微小，獲得的果報卻非常大。就像小小的火星，能燒燬整座大山。一個善念雖然微小，能破除巨大的惡業。又如一念邪見誹謗大乘佛法時，即使時間極短，也要長劫受苦。因果的道理，業力不可思議，不可以凡夫的情感隨意揣測。接下來闡明接受善法，可以有師父傳授，也可以沒有師父自己發誓，就像上面的三歸依一樣。三自歸依完畢后，口中自己發誓說：我某甲，盡我這一生的壽命，對於一切眾生，生起慈悲仁愛之心，不起殺害之心。後面的九善（不偷盜、不邪淫等）以此類推。

【English Translation】 English version Next are those who have taken the Three Refuges (those who have taken refuge in the Buddha, the Dharma, and the Sangha). Among the ninety-two billion people, just uttering 'Namo Buddha' (taking refuge in the Buddha) once brings vast benefits, as described in the 'Sutra of Right Mindfulness.' The result of taking refuge is rebirth in the heavens, enjoying the blissful sights of the heavenly realms. Next, it explains those who receive the Ten Wholesome Dharmas. The Ten Wholesome Dharmas refer to the three wholesome actions of body (not killing, not stealing, not engaging in sexual misconduct), the four wholesome actions of speech (not lying, not slandering, not using harsh language, not engaging in frivolous talk), and the three wholesome actions of mind (not being greedy, not being angry, not being ignorant). These ten actions are the foundation of precepts and goodness. Nowadays, many people only perform them superficially, and few truly accept and practice them. There are even foolish people who refuse to accept the Ten Wholesome Dharmas, saying, 'Not doing evil is the same as doing good.' I say that is not the case. First, one must make a vow and pray not to commit various evil deeds. Acting according to this vow provides a guideline to follow. If one does not make a vow beforehand and suddenly performs good deeds, there is no principle in the mind, and later, when encountering causes for evil, one will continue to commit them. Because one did not make a vow beforehand, one will commit various evil deeds. The Great Sage (Buddha) knows the capacities of sentient beings, so he teaches them to accept wholesome dharmas. If you say, 'Not doing evil is the same as doing good,' then not doing good should also be evil. Like cows, horses, donkeys, and mules, they also do not kill living beings, but are they doing good? This is just the mind being in a state of neutral feeling (neither good nor evil), without karmic actions of merit or demerit. Therefore, one must arouse the thought, be focused and sincere, and be profound and earnest, in order to accomplish the path of karma. Therefore, the 'Never Before Sutra' says that the lowest level of the Ten Wholesome Deeds refers to performing the ten wholesome deeds in a single thought, the middle level refers to performing them for the duration of a meal, and the highest level refers to performing them from morning to noon. During this time, the mind thinks of the ten wholesome deeds and stops the ten unwholesome deeds. Therefore, a jackal, thinking of the ten wholesome deeds, did not eat for seven days and was reborn in the Tushita Heaven (the heaven where Maitreya Buddha resides). Also, the 'Sutra of the Upper Rebirth' says that after my (Shakyamuni Buddha's) extinction, if the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) and the eight classes of gods and dragons wish to be reborn in the fourth heaven (Tushita Heaven), they should, within one to seven days, focus their minds on that heaven (Tushita Heaven), uphold the Buddha's precepts, contemplate the ten wholesome deeds, and practice the ten wholesome paths. Dedicate this merit and vow to be reborn before Maitreya Buddha, and be reborn according to their thoughts. Saying seven days is just a close example; it can still be sensed by that heaven (Tushita Heaven), so how much more so if one does not work hard for a lifetime, how can one succeed in obtaining it? Someone asks: The supreme rewards of the heavens are inconceivable, so why can such great merit be sensed in seven days? The answer is: Although the cause of goodness is small, the result obtained is very great. Just like a small spark can burn down an entire mountain. A single good thought, although small, can destroy great evil karma. Also, like a single thought of wrong view slandering the Mahayana Dharma, even if the time is extremely short, one must suffer for long kalpas. The principle of cause and effect, the power of karma, is inconceivable and cannot be arbitrarily speculated upon with the emotions of ordinary people. Next, it explains that receiving wholesome dharmas can be done with a teacher or by making a vow oneself, like the Three Refuges above. After completing the Three Self-Refuges, one should vow with one's own mouth: I, so-and-so, for the rest of my life, will generate loving-kindness and compassion towards all sentient beings and will not generate thoughts of killing. The following nine wholesome deeds (not stealing, not engaging in sexual misconduct, etc.) are analogous to this.

此。而不復繁文。七明發菩提心者。菩提云覺。自覺覺他故名佛也。行者既在佛法即佛種子。須發覺求作意觀度。此乃趣佛果之津樑。成萬行之根本。如空之含萬像。若海之納百川。若不先建此心。起行則便迷沒。是菩提者其相如何。今欲發心有理有行。在緣乃二于義則通。不爾真俗兩乖。非正法義。言理髮者。即是自心五陰諸法本性無我。深知此要名菩提心。故凈名云。寂滅是菩提。離諸相故假名是菩提。名字空故又如問菩提經云。菩提相者出三界過俗法。言語斷滅諸發無發。是名發菩提心。如是眾經例遣想故名發心。謂此心體本清凈。究達此理作業令凈。故曰發心。即名行也。行者如上安止心。已生大欲心。我入佛道廣度眾生。所修善根皆悉迴向無上正覺。故智論云。若人發心言我定當作佛。已過諸世間應受勝供養。又十住論云。若人發心求佛不休不息。有人以指舉大千世界。在空劫住不足為難。若發願言我當作佛是人希有。何以故世人心劣無大志故。發菩提心論云。有十大正愿常志修行。一愿我先世及以今身所種善根。施與眾生迴向佛道。令我此愿唸唸增長生生所生終不忘失。為陀羅尼之所守護。二愿以此善根生處。值佛常得供養。不生無佛國中。三愿我親近諸佛。隨侍左右如影隨形。既得親近為我說法成就五

【現代漢語翻譯】 因此，不再需要繁瑣的文字。第七是闡明發菩提心的人。菩提（bodhi）意為覺悟。因為自覺覺他，所以稱為佛。修行者既然身處佛法之中，就是佛的種子。必須發起覺悟，尋求作意觀照，這才是通往佛果的橋樑，成就萬行的根本。如同天空包含萬象，如同大海容納百川。如果不是先建立這個心，開始修行就會迷失。那麼，菩提的相狀是什麼樣的呢？現在想要發心，有理有行，在因緣上是二，在意義上是相通的。否則，真俗兩相違背，就不是正法之義。所謂理髮，就是指自心五陰諸法的本性是無我的。深刻地瞭解這個要點就叫做菩提心。所以《維摩詰經》（Vimalakirti Sutra）說：『寂滅是菩提，因為遠離諸相。』假名是菩提，因為名字是空。又如《問菩提經》（Bodhisattva-prasna Sutra）所說：『菩提的相狀是超出三界，超越世俗之法，言語斷絕，諸法無生，這叫做發菩提心。』像這樣，眾多經典都用例子來遣除妄想，所以叫做發心。意思是說，這個心體本來是清凈的，徹底通達這個道理，作業使之清凈，所以叫做發心，也就是行。修行者如上所述安止心，已經生起大欲心，我進入佛道，廣度眾生，所修的善根都回向無上正覺。所以《大智度論》（Mahaprajnaparamita-sastra）說：『如果有人發心說我一定要成佛，就已經超過了世間，應該接受殊勝的供養。』又《十住經》（Dasabhumika Sutra）說：『如果有人發心求佛，不休不息，有人用手指舉起大千世界，在空中停留一劫都不算難，如果發願說我一定要成佛，這個人是稀有的。』為什麼呢？因為世人心力弱，沒有大志。』《發菩提心論》（Bodhicittotpada-sastra）說：『有十大正愿，常常立志修行。一愿我前世以及今生所種的善根，施與眾生，迴向佛道，使我的這個願望唸唸增長，生生所生終不忘失，為陀羅尼（dharani）所守護。二愿以此善根，生處值佛，常常得到供養，不生在沒有佛的國度中。三愿我親近諸佛，隨侍左右，如影隨形，既得親近，為我說法，成就五

【English Translation】 Therefore, there is no need for verbose texts anymore. Seventh is clarifying those who generate Bodhicitta (Bodhicitta: the mind of enlightenment). Bodhi means enlightenment. Because of self-enlightenment and enlightening others, it is called Buddha. Since the practitioner is in the Buddhadharma, they are the seed of the Buddha. One must generate enlightenment, seek contemplative observation, which is the bridge to the fruit of Buddhahood, the foundation for accomplishing myriad practices. It is like the sky containing all images, like the sea accommodating hundreds of rivers. If this mind is not established first, starting practice will lead to confusion. So, what is the appearance of Bodhi like? Now wanting to generate the mind, there is reason and practice, which are two in terms of conditions, but interconnected in meaning. Otherwise, the true and the mundane will contradict each other, which is not the meaning of the true Dharma. The so-called generating with reason refers to the inherent nature of the five skandhas (skandhas: aggregates of existence) and all dharmas (dharmas: phenomena) of one's own mind being without self. Deeply understanding this key point is called Bodhicitta. Therefore, the Vimalakirti Sutra says: 'Quiescence is Bodhi, because it is apart from all forms.' Provisional name is Bodhi, because the name is empty. Also, as the Bodhisattva-prasna Sutra says: 'The appearance of Bodhi is beyond the three realms, surpassing mundane dharmas, words are cut off, all phenomena are unborn, this is called generating Bodhicitta.' Like this, many sutras use examples to dispel delusions, so it is called generating the mind. It means that this mind-essence is originally pure, thoroughly understanding this principle, making the action pure, so it is called generating the mind, which is also practice. The practitioner, as mentioned above, has settled the mind and has already generated a great desire, 'I enter the Buddha's path, extensively liberate sentient beings, and dedicate all the good roots I cultivate to unsurpassed perfect enlightenment.' Therefore, the Mahaprajnaparamita-sastra says: 'If someone generates the mind and says I will definitely become a Buddha, they have already surpassed the world and should receive supreme offerings.' Also, the Dasabhumika Sutra says: 'If someone generates the mind to seek Buddhahood without ceasing, it is not difficult for someone to lift the great thousand world with a finger and stay in the air for a kalpa (kalpa: an aeon), but it is rare for someone to vow to become a Buddha.' Why? Because the minds of people in the world are weak and lack great ambition. The Bodhicittotpada-sastra says: 'There are ten great vows, constantly aspiring to practice. First, I vow to dedicate the good roots I have planted in previous lives and in this life to all sentient beings, directing them towards the path of Buddhahood, so that this vow of mine will increase in every thought, and I will never forget it in every life, protected by Dharani (dharani: a type of mantra). Second, I vow that with these good roots, I will be born in a place where I encounter the Buddha and always receive offerings, not born in a country without the Buddha. Third, I vow to be close to all Buddhas, attending to them like a shadow following a form, and having the opportunity to be close to them, they will teach me the Dharma, accomplishing five

通。四愿通達世諦假名。流佈解第一義。得正法智。五愿以無厭心。為眾生說示教利喜。皆令開解。六愿以佛神力。遍至十方一切世界。供養諸佛聽受正法。廣攝眾生。七愿我隨順清凈法輪。一切眾生聽我法者。聞我名者即得舍離一切煩惱。八愿隨逐眾生。將護與樂捨身命財。荷負正法除無利益。九愿我雖行正法。心無所行亦無不行。為化眾生不捨正愿。十愿我此十大愿遍眾生界。攝受一切恒沙諸愿。若眾生界有盡我願乃盡。然眾生界不可盡故。我此大愿亦不可盡。行者如是發正愿。已次受菩薩三聚凈戒。其文易了故不備之。須見者如正行儀下卷。八明讀誦佛正經典者。以此大乘了義經教。宣說甚深清凈空法。由從如來法身所流。行者以清凈心愛重大乘。受持讀誦書寫供養。乃至余乘所有經典皆是大乘之所流故。我亦受持無相違背。是故功德得見諸佛。如大品說。若有受持般若文字。親近讀誦憶念書持種種供養。不墮惡趣常見諸佛。從一佛國至一佛國。亦以供養諸佛。涅槃云。若為恐怖故利養及福德。書是經一偈。則生不動國。若為希福利一日讀誦經。或自身財寶施於說法者。若能聽書寫受持及讀誦諸佛之秘藏。則生不動國。又金剛三昧經云。若有暫聞佛勝智慧。深心隨喜不起誹謗者。于百千劫不墮惡道。生處值佛乃

【現代漢語翻譯】 現代漢語譯本 通。四愿通達世諦假名（世俗諦的假名），流佈解第一義（勝義諦）。得正法智（對正法的智慧）。五愿以無厭心，為眾生說示教利喜（以無有厭倦的心，為眾生開示教導，令其獲得利益和歡喜）。皆令開解（都讓他們開悟理解）。六愿以佛神力，遍至十方一切世界，供養諸佛聽受正法，廣攝眾生。七愿我隨順清凈法輪（清凈的佛法），一切眾生聽我法者，聞我名者即得舍離一切煩惱。八愿隨逐眾生，將護與樂捨身命財（守護並給予眾生安樂，甚至捨棄自己的生命和財產），荷負正法除無利益（承擔弘揚正法的責任，去除沒有利益的事情）。九愿我雖行正法，心無所行亦無不行（雖然在行持正法，但心中沒有執著於行或不行），為化眾生不捨正愿。十愿我此十大愿遍眾生界，攝受一切恒沙諸愿（包含如恒河沙數般眾多的願望）。若眾生界有盡我願乃盡，然眾生界不可盡故，我此大愿亦不可盡。行者如是發正愿已，次受菩薩三聚凈戒（菩薩的三種清凈戒律）。其文易了故不備之。須見者如正行儀下卷。八明讀誦佛正經典者。以此大乘了義經教（究竟意義的經典教義），宣說甚深清凈空法（甚深清凈的空性之法）。由從如來法身所流（從如來的法身流出）。行者以清凈心愛重大乘，受持讀誦書寫供養。乃至余乘所有經典皆是大乘之所流故，我亦受持無相違背。是故功德得見諸佛。如大品說。若有受持般若文字（般若經的文字），親近讀誦憶念書持種種供養，不墮惡趣常見諸佛，從一佛國至一佛國，亦以供養諸佛。涅槃云。若為恐怖故利養及福德，書是經一偈，則生不動國。若為希福利一日讀誦經，或自身財寶施於說法者，若能聽書寫受持及讀誦諸佛之秘藏，則生不動國。又金剛三昧經云。若有暫聞佛勝智慧，深心隨喜不起誹謗者，于百千劫不墮惡道，生處值佛乃

【English Translation】 English version Through. Fourth, I vow to be proficient in conventional truths and nominal designations (conventional truth's nominal designations), to propagate and explain the ultimate meaning (the ultimate truth). To attain the wisdom of the right Dharma (wisdom regarding the right Dharma). Fifth, I vow to speak, instruct, benefit, and delight sentient beings with an unflagging mind (with an unflagging mind, to teach and guide sentient beings, enabling them to obtain benefit and joy). May all be enlightened and understand. Sixth, I vow to use the Buddha's divine power to reach all worlds in the ten directions, to make offerings to all Buddhas, to listen to and receive the right Dharma, and to widely gather sentient beings. Seventh, I vow to follow the pure Dharma wheel (pure Buddhist teachings), so that all sentient beings who hear my Dharma and hear my name may immediately abandon all afflictions. Eighth, I vow to follow sentient beings, protect them, give them joy, and sacrifice my life and wealth (protect and give sentient beings happiness, even sacrificing one's own life and wealth), to bear the burden of the right Dharma and eliminate what is not beneficial (undertake the responsibility of promoting the right Dharma, removing things that are not beneficial). Ninth, I vow that although I practice the right Dharma, my mind is neither attached to acting nor not acting (although practicing the right Dharma, the mind is not attached to acting or not acting), and I will not abandon my great vows for the sake of transforming sentient beings. Tenth, I vow that these ten great vows of mine will pervade all realms of sentient beings, encompassing all vows as numerous as the sands of the Ganges (containing as many wishes as the sands of the Ganges River). If the realm of sentient beings could be exhausted, then my vows would be exhausted, but since the realm of sentient beings cannot be exhausted, my great vows also cannot be exhausted. Practitioners, having made such right vows, then receive the Bodhisattva's three clusters of pure precepts (the Bodhisattva's three clusters of pure precepts). The text is easy to understand, so it is not included in detail. Those who need to see it can refer to the lower volume of the 'Proper Conduct Ritual'. Eighth, clarifying those who recite the Buddha's right scriptures. With these Mahayana scriptures of definitive meaning (scriptural teachings of ultimate meaning), proclaim the profound and pure emptiness Dharma (the profound and pure Dharma of emptiness). Flowing from the Dharmakaya of the Tathagata (flowing from the Dharmakaya of the Tathagata). Practitioners cherish the Mahayana with a pure heart, uphold, recite, write, and make offerings. Even the scriptures of other vehicles are all derived from the Mahayana, so I also uphold them without contradiction. Therefore, with merit, one can see all Buddhas. As the 'Great Perfection of Wisdom Sutra' says, 'If one upholds the words of Prajna (the words of the Prajna Sutra), draws near, recites, remembers, writes, and makes various offerings, one will not fall into evil destinies and will always see all Buddhas, going from one Buddha-land to another, also making offerings to all Buddhas.' The Nirvana Sutra says, 'If, for fear, gain, or merit, one writes a single verse of this sutra, one will be born in the Immovable Land. If one reads the sutra for a day, hoping for blessings, or gives one's own wealth to those who preach the Dharma, if one can listen, write, uphold, and recite the secret treasures of all Buddhas, one will be born in the Immovable Land.' Furthermore, the 'Vajra Samadhi Sutra' says, 'If one temporarily hears the Buddha's supreme wisdom, deeply rejoices, and does not give rise to slander, one will not fall into evil paths for hundreds of thousands of kalpas, and in the place where one is born, one will encounter the Buddha.'

至唸佛法身。功德無邊。九明供養舍利造佛形像者。如大品云。佛見是利故入金剛三昧。碎身如芥子。若有得佛舍利隨力供養者。是人天上人中受樂。乃至苦盡福猶不盡。又無上依經云。假使娑婆世界碎為微塵。皆是四果辟支佛等。有人盡形供養乃至起塔。其福雖多不如。男子女人取佛舍利如芥子造塔。如阿摩勒大。戴剎如針大。露盤如棗葉大。造像如麥大。此之功德勝前無量不可思議。若不迴向無上道者。以此功德聚盡娑婆世界微塵數。作六慾天王轉輪聖王不可說盡。又涅槃云。若於佛法僧供養一香燈。乃至獻一華則生不動國。善守佛僧物涂掃佛僧地。像塔如母指。常生歡喜心亦生不動國。此即凈土常嚴不為三災所動。十明修習正觀者。至理真極不越人法二空。唯佛道有餘道則無。由人法二空則二執斯斷。一切煩惱無因得生。故金剛般若云。一切聖人皆以無為得名。此謂三乘聖賢深淺有異。至於入證唯在二空。行者修學當依地持。論云。修行法者托虛寂靜身不遊行。口默少言。少睡多覺。常一坐食不雜種食。思量如來所說諸法。知非有無。以其所知遍通諸法令得善解。以此文證行者須知。觀察自心從本已來自性清凈。非空非有非染非凈。離諸分別但為妄想。致有是非得失罪福因之增長。今達本性可謂還源。常作此觀

【現代漢語翻譯】 現代漢語譯本 一心念誦佛的法身，功德無邊。第九，關於供養舍利、塑造佛像的人。《大品般若經》中說，佛看到這種利益，所以進入金剛三昧，將身體碎成芥子大小。如果有人得到佛的舍利，隨自己的能力供養，這個人將在天上和人間享受快樂，乃至苦難結束，福報仍然不會窮盡。另外，《無上依經》中說，假使將娑婆世界粉碎成微塵，這些微塵都是四果阿羅漢、辟支佛等。有人盡其一生供養，乃至建造佛塔，他的福報雖然很多，但不如男子或女人取佛的舍利，像芥子那麼大建造佛塔，像阿摩勒果那麼大，塔剎像針那麼大，露盤像棗葉那麼大，塑造的佛像像麥子那麼大。這種功德勝過前面所說的無量倍，不可思議。如果不迴向無上菩提，憑藉這種功德積累，即使將娑婆世界的所有微塵都用來做六慾天王、轉輪聖王，也說不盡。另外，《涅槃經》中說，如果在佛法僧三寶處供養一炷香、一盞燈，乃至獻上一朵花，就能往生不動國。好好守護佛僧的財物，涂掃佛僧的土地，塑造的佛像、佛塔像母親的手指那麼大，常常生起歡喜心，也能往生不動國。這就是凈土常常莊嚴，不被水火風三災所動。第十，關於修習正觀的人，至高的真理不會超出人空、法空這二空。只有佛道是究竟的，其他道都不是究竟的。由於人空、法空，兩種執著就會斷除，一切煩惱沒有原因可以產生。所以《金剛般若經》中說，一切聖人都因為證得『無為』而得名。這是說三乘聖賢有深淺不同，至於入證，只在於人法二空。修行人修學應當依據《瑜伽師地論·本地分》。論中說，修行佛法的人，依託虛空寂靜之處，身體不放逸，口裡沉默少言，少睡覺多覺醒，常常一次坐著用餐，不吃雜亂的食物，思量如來說的諸法，知道它既非有也非無。用他所知道的普遍通達諸法，從而能夠很好地理解。用這段經文來證明，修行人要知道，觀察自己的心，從本來就是自性清凈的，非空非有，非染非凈，遠離各種分別，只是因為妄想，才會有是非得失罪福，因而增長。現在通達了本性，可以說是迴歸本源。常常這樣觀想。

【English Translation】 English version Wholeheartedly reciting the Buddha's Dharmakaya (法身, Dharma body), its merits are boundless. Ninth, regarding those who make offerings to Śarīra (舍利, relics) and create Buddha images. As stated in the Mahāprajñāpāramitā Sūtra (大品般若經), the Buddha, seeing this benefit, entered the Vajra Samādhi (金剛三昧, Diamond Concentration), shattering his body into particles as small as mustard seeds. If someone obtains the Buddha's Śarīra and makes offerings according to their ability, that person will enjoy happiness in the heavens and among humans, and even when suffering ends, their blessings will not be exhausted. Furthermore, the Anuttarāśraya Sūtra (無上依經) states, 'Suppose the Saha World (娑婆世界, this world) is crushed into dust, and all these dust particles are Pratyekabuddhas (辟支佛, Solitary Buddhas) of the Four Fruits (四果, four stages of enlightenment) and so on. If someone makes offerings throughout their life, even building a Stūpa (塔, pagoda), their merit, though great, is not as great as a man or woman taking a Buddha's Śarīra, as small as a mustard seed, and building a Stūpa, as large as an Āmalaka fruit (阿摩勒果, Indian gooseberry), with a Chattrāvali (剎, parasol) as small as a needle, a dew basin (露盤) as large as a jujube leaf, and creating an image as large as a grain of wheat. The merit of this surpasses the former immeasurably and is inconceivable. If one does not dedicate this towards Anuttarā-Samyak-Sambodhi (無上道, unsurpassed enlightenment), using this accumulation of merit, even if all the dust particles in the Saha World were made into kings of the Six Desire Heavens (六慾天王, heavens of desire) and Chakravartin Kings (轉輪聖王, wheel-turning kings), it could not be fully described. Furthermore, the Nirvana Sutra (涅槃經) states, 'If one makes offerings of incense and lamps to the Buddha, Dharma, and Sangha (佛法僧, Triple Gem), or even offers a single flower, one will be born in the Aksobhyā Buddha's Land (不動國, Immovable Land). If one diligently protects the property of the Buddha and Sangha, sweeps and cleans the land of the Buddha and Sangha, and creates images and Stūpas as large as a mother's finger, constantly generating joy, one will also be born in the Aksobhyā Buddha's Land.' This is the Pure Land (凈土, pure land) that is always adorned and not moved by the three calamities (三災, calamities of fire, water, and wind). Tenth, regarding those who cultivate Right Contemplation (正觀, right view), the ultimate truth does not go beyond the emptiness of self and the emptiness of Dharma (人法二空, emptiness of person and phenomena). Only the Buddha's path is ultimate; other paths are not. Because of the emptiness of self and the emptiness of Dharma, the two attachments are severed, and all afflictions have no cause to arise. Therefore, the Diamond Sutra (金剛般若經) states, 'All sages are named by attaining 'non-action' (無為, non-doing).' This means that the sages and worthies of the Three Vehicles (三乘, three vehicles) have different depths, but as for entering realization, it lies only in the emptiness of self and the emptiness of Dharma. Practitioners should study and practice according to the Yogācārabhūmi-śāstra (瑜伽師地論, Stages of Yoga Practice). The treatise states, 'Those who practice the Dharma rely on empty and quiet places, their bodies are not unrestrained, their mouths are silent and speak little, they sleep little and are more awake, they often eat one meal while seated, not eating mixed foods, and contemplate the Dharmas spoken by the Tathāgata (如來, Thus Come One), knowing that they are neither existent nor non-existent. With what they know, they universally understand all Dharmas, thereby gaining good understanding.' Using this passage to prove, practitioners should know to observe their own minds, which from the beginning are inherently pure in nature, neither empty nor existent, neither defiled nor pure, free from all discriminations, but only because of delusional thoughts that there are right and wrong, gain and loss, sin and merit, which consequently increase. Now, having understood the original nature, it can be said to be returning to the source. Constantly practice this contemplation.

不見人法即是達空。空本無形如何起妄。如是一切作業動身運想不得失念。如上已明。此是實觀。餘名虛解。華嚴經云。觀察諸法及眾生國土世間悉寂滅。心無所依無妄想。是名正念佛菩提。又云。若欲得佛智當離諸妄想。有無俱通達疾作天人師。行者修行此觀一時一念。功德無邊。故迦葉經云。大千眾生所有福德如彌尼王不如。有人修遠離法。凈心相應解諸法空無來無去。如是少忍功德非譬喻所能及之。又普賢觀經云。若有晝夜六時禮十方佛。誦大乘經思第一義甚深空法。一彈指頃除百萬億那由他恒河沙劫生死之罪。行此法者真是佛子。從諸佛生。十方諸佛及諸菩薩為其和尚。是名具足菩薩戒者。不須羯磨自然成就。應受一切人天供養。

程器陳跡篇第十(謂表心因觀形沐道。內省自疾託事興詞)

餘年侵蒲柳。旦夕待盡。非業莊嚴何假傍及。又述撰行相其徒寔繁。隨時救急總撮亦備。今有觀方誌道相從問津。季代常徒禮敬為切。領余撰銀擬用箴銘。不堪苦及。遂復陳敘。凡此十篇止存三業。上弘佛道下攝自他。詞甚丁寧。義存遣著。庶其覽者知其意焉。如或有虧請俟箴誨。

釋門歸敬儀(下卷)

歸敬儀者統真俗之宗。歸咎事理之極致。文簡義豐。是以廣勸五眾開印板。遠期三會貽利益

而已時也。日本永仁三年乙未閏二月　日。

寓東山泉涌小比丘觀昭謹題

【現代漢語翻譯】 現代漢語譯本： 僅此而已。（寫于）日本永仁三年乙未閏二月某日。

寓居東山泉涌寺的小比丘觀昭謹題。 現代漢語譯本： 『而已時也』意為『僅此而已』或『到此為止』。這是在描述完成某事或到達某個時間點。 日本永仁三年是公元1295年，乙未年。閏二月某日。

寓居在東山泉涌寺的小比丘觀昭（Kansho）恭敬地題寫。

【English Translation】 English version: That is all. (Written on) a day in the leap second month of February, in the year of Otsu-hitsuji (乙未) of the third year of Einin (永仁) era, Japan.

Respectfully inscribed by the junior monk Kansho (觀昭), residing at Sennyu-ji (泉涌寺) in Higashiyama (東山). English version: 『而已時也』 translates to 『That is all』 or 『That is the end.』 It signifies the completion of something or the arrival at a certain point in time. The third year of Einin (永仁) in Japan corresponds to 1295 AD, and the year is designated as Otsu-hitsuji (乙未). (Written on) a day in the leap second month of February.

Respectfully inscribed by the junior monk Kansho (觀昭), residing at Sennyu-ji (泉涌寺) in Higashiyama (東山).