T85n2766_藥師經疏

大正藏第 85 冊 No. 2766 藥師經疏

No. 2766 [cf. No. 1331 fasc. 12]

藥師經疏

六是五根揵度。七是定揵度。八是見揵度。尋此人□是奢摩達多。何以知之。毗婆沙云。奢摩達多能知是義。其時入定不得咨問。入定已后迦旃延造論。第二是佛滅度后六百年中有五百羅漢。共師迦旃延造毗婆沙有百分。毗婆沙此云眾說。五百羅漢大眾共說。此即解八揵度。荊女五分釋雜揵度。次女五分釋使揵度。次有十分釋智揵度。合有六十分流傳此土。餘四十分釋后諸揵度。涼州亂失本不來。復有鞞婆沙有十四分。不出姓名。似是毗婆沙抄也。第二佛滅度后七百年中。有法勝比丘。造四分毗曇。嫌毗婆沙廣博難尋故。擇采毗婆沙要解。二百五十偈以為四分。即阿毗曇心。此謂為無比法所明無漏慧解隔凡成聖無能比者。王領諸數明其四分領諸論也。第四佛滅度后八百年中。有達摩多羅。造雜心有十四分。即是論主之師。所明眾多不止一義故言雜也。其謂毗婆沙太廣難尋。法勝四分略而難見。取毗婆沙三百五十偈。足法勝為六百偈。故其文云。極略難解知。極廣令智退。我今處中說。廣說義莊嚴。略難解知非毗曇之略。廣令智退斥婆沙太廣。此等四論皆是

【現代漢語翻譯】現代漢語譯本六是五根揵度（五種感官能力的集合）。七是定揵度（禪定的集合）。八是見揵度（見解的集合）。尋找這個人，□是奢摩達多（Samathdatta）。何以得知？《毗婆沙》（Vibhasa，廣解）說，奢摩達多能理解這個意義。當時入定無法諮詢，入定之後，迦旃延（Katyayana）造論。第二是佛滅度后六百年中，有五百羅漢，共同與師迦旃延造《毗婆沙》，有百分。《毗婆沙》這裡稱為『眾說』，五百羅漢大眾共同宣說。這即是解釋八揵度。荊女用五分來解釋雜揵度。次女用五分來解釋使揵度。其次有十分來解釋智揵度。總共有六十分流傳到此土。其餘四十分解釋後面的各種揵度。涼州戰亂遺失，原本就沒有傳來。又有鞞婆沙，有十四分，沒有署名。似乎是《毗婆沙》的抄本。第二，佛滅度后七百年中，有法勝比丘，造《四分毗曇》。嫌《毗婆沙》廣博難以尋覓，所以選擇採摘《毗婆沙》的精要解釋，用二百五十偈頌作為《四分》，即《阿毗曇心》。這被稱為無比法，所闡明的是無漏智慧，能夠使人脫離凡俗成就聖果，沒有可以相比的。王領諸數，闡明其中的四分，統領各種論著。第四，佛滅度后八百年中，有達摩多羅（Dharmatrata），造《雜心》，有十四分。即是論主的老師。所闡明的眾多，不止一個意義，所以稱為『雜』。他認為《毗婆沙》太廣難以尋覓，《法勝四分》簡略而難以理解。於是取《毗婆沙》三百五十偈頌，補充法勝為六百偈頌。所以他的文中說：『極略難以理解，極廣令人智退。我今取其中庸，廣說義理莊嚴。』『略難解知』不是《毗曇》的簡略，『廣令智退』是批評《婆沙》太廣。這些四論都是

【English Translation】 English version Six is the Khandha (aggregate) of the five roots (five sense faculties). Seven is the Khandha of Samadhi (concentration). Eight is the Khandha of View (insight). Searching for this person, □ is Samathdatta (name of a person). How do we know this? The Vibhasa (Vibhasa, extensive explanation) says that Samathdatta can understand this meaning. At that time, he was in Samadhi and could not be consulted. After entering Samadhi, Katyayana (name of a person) composed a treatise. Secondly, six hundred years after the Buddha's Parinirvana, there were five hundred Arhats who, together with their teacher Katyayana, composed the Vibhasa, which has one hundred sections. Vibhasa here is called 'collective sayings,' spoken collectively by the assembly of five hundred Arhats. This explains the eight Khandhas. The Jing woman uses five parts to explain the miscellaneous Khandhas. The next woman uses five parts to explain the Khandhas of defilements. Next, there are ten parts to explain the Khandhas of wisdom. In total, sixty parts were transmitted to this land. The remaining forty parts explain the subsequent Khandhas. They were lost in the Liangzhou rebellion and were never transmitted here originally. There is also a Vibhasa with fourteen parts, without a named author. It seems to be a copy of the Vibhasa. Secondly, seven hundred years after the Buddha's Parinirvana, there was the Bhikshu Dharmasri, who composed the Four-Part Abhidhamma. He disliked the Vibhasa for being extensive and difficult to find, so he selected and extracted the essential explanations from the Vibhasa, using two hundred and fifty verses as the Four Parts, which is the Abhidhammahrdaya (Abhidhamma Heart). This is called the unparalleled Dharma, which elucidates the undefiled wisdom that can liberate beings from the mundane and enable them to attain sainthood, without comparison. Wang leads the various numbers, clarifying the four parts within it, leading all the treatises. Fourthly, eight hundred years after the Buddha's Parinirvana, there was Dharmatrata (name of a person), who composed the Miscellanea (雜心), which has fourteen parts. He was the teacher of the author of the treatise. What he elucidated was numerous, not just one meaning, so it is called 'Miscellanea.' He thought that the Vibhasa was too extensive and difficult to find, and the Four Parts of Dharmasri were concise but difficult to understand. So he took three hundred and fifty verses from the Vibhasa and supplemented Dharmasri to make six hundred verses. Therefore, his text says: 'Extremely concise is difficult to understand, extremely extensive causes wisdom to retreat. I now speak in the middle way, extensively explaining the adornment of meaning.' 'Concise and difficult to understand' is not the conciseness of the Abhidhamma, 'extensive causes wisdom to retreat' is criticizing the Vibhasa for being too extensive. These four treatises are all

薩婆多部。皆明見有得道。次有成實論來。有師言。是曇無德部論。或言譬喻部。今謂此論無的讜一部遍采眾家之義釋善者而從之。后佛滅度后五百年中。有人有法名為正法。六百年去此為像法故。言愿為未來像法眾生也。又應知五百年後魔王出世欲壞佛法。於時馬鳴龍樹及提婆等更造三論。至今三寶不斷。由三大士魔王不復能壞佛法也。如來滅度千五百年後即是末法。所有大乘經藏皆龍王持去。五濁興行。五濁者。一劫濁。二命濁。三煩惱濁。四眾生濁。五見濁也。濁乃無量。一方化宜且說五種。劫濁眾惡紛馳度虜兵飢餓大劫捋壞大生怖畏也。命濁者。保玩此身謂舉常然無常忽至死至無期迫焉而到可畏怖處。煩惱濁者。煩或纏結繫縛行人排回色聲沈流香味造惡為盛不能自改。眾生濁者。各各不同讒良賢善有財大慳貪而求施行於欲事不擇親善非謗三保。如是眾惡亦不可樂。廣在釋論。見濁者。起諸邪見專事天神奉養外道殺生求福為惡彌甚為痛可援也。此時欲到人應怒力宣揚顯說。住昔過去諸佛名字者。此下第二請問佛名及以國土。愿為解說得聞法要。第三結請也。佛告文殊。此下第二段如來答問。就答中凡有二階。第一欲答先嘆善哉。先嘆次敕后許。宣說嘆中善哉是總嘆也。善猶好也所贊事好故名為善哉。是助辭乃能

【現代漢語翻譯】現代漢語譯本薩婆多部（Sarvastivadins，一切有部）。都明確認為可以通過修行證悟得道。後來出現了《成實論》。有學者認為，這是曇無德部（Dharmaguptaka）的論著，也有人認為是譬喻部（ Sautrantika）。我認為這部論著並沒有明確屬於哪個部派，而是廣泛採納了各家的觀點，選擇其中好的加以採用。佛陀滅度后五百年，有人有法，這被稱為正法時期。六百年後，就進入了像法時期，所以說，是爲了未來像法時期的眾生而說。還應該知道，五百年後，魔王將會出世，想要破壞佛法。那時，馬鳴（Asvaghosa）、龍樹（Nagarjuna）以及提婆（Aryadeva）等人重新撰寫了三論。直到今天，三寶（佛、法、僧）才沒有斷絕。由於這三位大士的努力，魔王才無法破壞佛法。如來滅度一千五百年後，就是末法時期。所有的大乘經藏都將被龍王（Naga King）帶走。五濁（five defilements）興盛流行。五濁是：一、劫濁（kalpa turbidity）；二、命濁（life turbidity）；三、煩惱濁（klesa turbidity）；四、眾生濁（sattva turbidity）；五、見濁（drsti turbidity）。濁有很多種，在這裡只簡單地說五種。劫濁是指各種罪惡紛亂，戰爭、外敵入侵、飢餓等大災難接連發生，破壞生命，令人恐懼。命濁是指人們珍視自己的身體，以為是永恒的，但實際上無常迅速到來，死亡隨時降臨，令人感到恐懼。煩惱濁是指煩惱纏繞束縛修行人，使他們沉溺於聲色犬馬，造作惡業，不能自我改變。眾生濁是指眾生各不相同，誹謗善良賢能的人，有錢人非常吝嗇，追求慾望時不分親疏善惡，誹謗三寶。這些罪惡令人厭惡，詳細內容在《釋論》中有記載。見濁是指產生各種邪見，專門侍奉天神，信奉外道，殺生求福，作惡多端，令人痛心。在這個時期即將到來之際，人們應該奮力宣揚佛法，顯明闡述。『住昔過去諸佛名字者』，這以下是第二部分，請問過去諸佛的名字以及他們的國土，希望能夠得到解說，聽聞佛法要義。第三部分是總結請求。『佛告文殊』，這以下是第二段，如來回答問題。在回答中，分為兩個階段。第一階段是想要回答，先讚歎『善哉』。先讚歎，然後命令，最後允許宣說。在讚歎中，『善哉』是總的讚歎。『善』是好的意思，所讚歎的事情是好的，所以稱為『善哉』。『是』是助詞，表示能夠。

【English Translation】 English version Sarvastivadins (Sarvastivadins). All clearly believe that enlightenment can be attained through practice. Later, the Tattvasiddhi Shastra appeared. Some scholars believe that this is a treatise of the Dharmaguptaka school, while others believe it is the Sautrantika school. I believe that this treatise does not clearly belong to any particular school, but rather widely adopts the views of various schools, selecting the good ones for adoption. Five hundred years after the Buddha's Parinirvana, there were people and Dharma, which was called the period of the True Dharma. Six hundred years later, it entered the period of the Semblance Dharma, so it is said that it is for the sentient beings of the future Semblance Dharma period. It should also be known that five hundred years later, the Demon King will appear, wanting to destroy the Buddha Dharma. At that time, Asvaghosa, Nagarjuna, and Aryadeva and others rewrote the Three Treatises. Until today, the Three Jewels (Buddha, Dharma, Sangha) have not been cut off. Thanks to the efforts of these three great Bodhisattvas, the Demon King has not been able to destroy the Buddha Dharma. One thousand five hundred years after the Tathagata's Parinirvana, it will be the period of the Degenerate Dharma. All the Mahayana sutras will be taken away by the Naga King (Naga King). The five defilements (five defilements) are flourishing. The five defilements are: 1. Kalpa turbidity; 2. Life turbidity; 3. Klesa turbidity; 4. Sattva turbidity; 5. Drsti turbidity. There are many kinds of turbidity, and here we will simply say five kinds. Kalpa turbidity refers to the chaos of various evils, with wars, foreign invasions, famine and other major disasters occurring one after another, destroying life and causing fear. Life turbidity refers to people cherishing their bodies, thinking that they are eternal, but in reality impermanence comes quickly, and death comes at any time, causing fear. Klesa turbidity refers to afflictions entangling and binding practitioners, causing them to indulge in sensual pleasures, create evil karma, and be unable to change themselves. Sattva turbidity refers to sentient beings being different from each other, slandering good and virtuous people, rich people being very stingy, pursuing desires without distinguishing between relatives and strangers, and slandering the Three Jewels. These evils are disgusting, and detailed content is recorded in the Shastra. Drsti turbidity refers to generating various evil views, specializing in serving gods, believing in external paths, killing living beings to seek blessings, and doing all kinds of evil, which is heartbreaking. As this period is about to arrive, people should strive to propagate the Dharma and clearly explain it. 'Those who dwell on the names of the Buddhas of the past', this below is the second part, asking about the names of the Buddhas of the past and their lands, hoping to be able to obtain explanations and hear the essentials of the Dharma. The third part is the concluding request. 'The Buddha told Manjushri', this below is the second paragraph, the Tathagata answers the question. In the answer, it is divided into two stages. The first stage is wanting to answer, first praising 'Excellent'. First praise, then order, and finally allow to speak. In the praise, 'Excellent' is the general praise. 'Good' means good, and the thing being praised is good, so it is called 'Excellent'. 'Is' is an auxiliary word, indicating that it is able to.

為諸菩薩問等出其善事。汝大慈無量者。第二答前下為眾生。上云愿為未來像法眾生。今答云汝所以為眾生者。乃是汝慈無量所以嘆善哉也。問此往昔諸佛名字此第三答。第二問宣揚顯說往昔過去諸佛名字及清凈國土莊嚴之事。今答云汝所以問諸佛名字及國土者。乃不自為但為眾生身。汝今諦聽。此第四前結請上云愿為解說得聞法要。今答言汝審須聞者。汝今諦聽教其安三慧也。汝今諦聽一法戒其安聞慧也。善思思慧也。今之教安修慧汝既能安三慧。乃今分別為汝說之。眾坐諸菩薩。此下第二明時眾渴仰也　佛告東方去此十恒沙。此下第二段正答前問。就正答中凡有三種段。第一想行。第二單廣愿。第三單廣行也。就初想明行顯中凡有三階。第一牒他方佛名。即答其上問諸佛名字。既出佛名已。第二嘆彼佛德業　第三略明行愿也。東方去此佛剎十洹沙。第一明彼佛去近遠也。有佛名藥師。第二句牒彼佛名答文殊。汝問我言。愿為未來像法眾生說諸佛名字。今正答汝云。此佛剎十洹河沙有佛名藥師琉璃光。豈不酬前問耶。解云。藥師者借譬受名。世之藥師能除人病內病。明如來能除眾生三毒四到諸惡重罪教令修行四等六度辟藥師也。琉璃光世之琉璃是拘所珍內明明果體具萬德。譬之琉璃也。光者能除闇冥。欲明佛果具足

空有二解喻之光也。十號之中第十號者。一者多他阿伽度。此方譯名曰如來。亦名如去。亦名如住。如來者。此是應佛。是慈悲故。乘婆若乘來化三界故云如來。故法華經論云。一者應佛菩提隨所應見而為示現故。如經皆謂如來出釋氏宮去伽耶城不遠坐于道場得阿耨菩提。故如去者此是報佛也。乘如實道成心覺去故云如去。法華論云。二者報佛菩提。謂十地行滿足得常涅槃證故。如經善男子我實成佛以來無量無邊百千萬億那由他劫故。如住者此是法佛。古一如常住不變故云如住。法華論云。三者法佛菩提。謂如來藏性凈涅槃常恒清凈涼不變易故。如經謂如來實如知見三界之相。乃至不如三界見三界故。第二阿羅訶者。此方住譯名為應供。亦殺賊云。亦云不生。應供者如來堪受世間二乘人天供養故云應供也。能斷五住煩惱及習故名為殺賊也。無明螫皮脫故。於後世田中更不受生死名為不生。具此三義名阿羅訶也。第三三藐三佛陀者。此方住譯名為正遍知也。正者異外道。遍知異二乘。二乘之人俱知有作四諦。不知無作四諦故。不得稱為遍知。如來有作無作但知故。秤為遍知也。故云正遍知　第四毗侈遮羅那三那者。此方住譯名為明行足。明者三明也。行者三業也。小乘者之人宿命明過去。但知八萬劫事。天眼明未來但知

【現代漢語翻譯】現代漢語譯本：『空』和『有』有兩種解釋，就像光明一樣。十種稱號中的第十種。第一種是Tathāgata（如來）：在這裡被翻譯為『如來』，也稱為『如去』，或『如住』。『如來』是指應化身佛（Nirmāṇakāya），因為祂慈悲，乘坐般若之乘來到三界化度眾生，所以稱為『如來』。因此，《法華經論》說：『第一是應化身佛的菩提，隨著所應見到的而為之示現。』例如，經典都說如來從釋迦族（Śākya）的宮殿出來，到離伽耶城（Gayā）不遠的地方，坐在菩提樹下證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。『如去』是指報身佛（Saṃbhogakāya），乘坐如實之道成就心覺而離去，所以稱為『如去』。《法華論》說：『第二是報身佛的菩提，指十地之行圓滿，證得常寂涅槃（Nirvāṇa）。』例如，經典說：『善男子，我實際上成佛以來，已經無量無邊百千萬億那由他劫。』『如住』是指法身佛（Dharmakāya），古來一如，常住不變，所以稱為『如住』。《法華論》說：『第三是法身佛的菩提，指如來藏（Tathāgatagarbha）的自性清凈涅槃，常恒清凈涼爽不變易。』例如，經典說：『如來真實如實地知見三界之相，乃至不如三界見三界。』第二種是Arhat（阿羅漢）：在這裡被翻譯為『應供』，也稱為『殺賊』，或『不生』。『應供』是指如來堪受世間二乘（Śrāvaka and Pratyekabuddha）人天的供養，所以稱為『應供』。能夠斷除五住煩惱及其習氣，所以稱為『殺賊』。因為無明之殼脫落，於後世的田中不再受生死，所以名為『不生』。具足這三種含義，稱為Arhat（阿羅漢）。第三種是Samyaksaṃbuddha（三藐三佛陀）：在這裡被翻譯為『正遍知』。『正』是區別于外道，『遍知』是區別於二乘。二乘之人只知道有為四諦（catvāri āryasatyāni），不知道無為四諦，所以不能稱為『遍知』。如來知道有為和無為，所以稱為『遍知』。因此稱為『正遍知』。第四種是Vidyācaraṇasaṃpanna（毗侈遮羅那三那）：在這裡被翻譯為『明行足』。『明』是指三明（tisro vidyāḥ），『行』是指三業（身語意）。小乘之人宿命明只能知道過去八萬劫的事情，天眼明只能知道未來。

【English Translation】 English version: 『Emptiness』 and 『Existence』 have two interpretations, like light. Among the ten titles, the tenth. The first is Tathāgata (如來): Here it is translated as 『Thus Come,』 also known as 『Thus Gone,』 or 『Thus Abiding.』『Thus Come』 refers to the Nirmāṇakāya (應化身佛), because He is compassionate and rides the vehicle of Prajna to transform beings in the Three Realms, hence called 『Thus Come.』 Therefore, the Treatise on the Lotus Sutra says: 『First is the Bodhi of the Nirmāṇakāya Buddha, manifesting according to what should be seen.』 For example, the scriptures all say that the Tathāgata came out of the palace of the Śākya (釋迦族), went to a place not far from Gayā (伽耶城), and sat under the Bodhi tree to attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提). 『Thus Gone』 refers to the Saṃbhogakāya (報身佛), riding the path of reality to achieve the awakening of the mind and departing, hence called 『Thus Gone.』 The Treatise on the Lotus Sutra says: 『Second is the Bodhi of the Saṃbhogakāya Buddha, referring to the fulfillment of the ten bhūmis (十地), attaining constant Nirvāṇa (涅槃).』 For example, the scriptures say: 『Good son, since I actually attained Buddhahood, it has been immeasurable, boundless, hundreds of thousands of millions of nayutas of kalpas.』『Thus Abiding』 refers to the Dharmakāya (法身佛), eternally the same from ancient times, constantly abiding and unchanging, hence called 『Thus Abiding.』 The Treatise on the Lotus Sutra says: 『Third is the Bodhi of the Dharmakāya Buddha, referring to the self-nature pure Nirvāṇa of the Tathāgatagarbha (如來藏), constantly pure, cool, and unchangeable.』 For example, the scriptures say: 『The Tathāgata truly and realistically knows and sees the characteristics of the Three Realms, even to the point of not seeing the Three Realms as the Three Realms.』 The second is Arhat (阿羅漢): Here it is translated as 『Worthy of Offerings,』 also known as 『Killer of Thieves,』 or 『Non-Arising.』『Worthy of Offerings』 refers to the Tathāgata being worthy of receiving the offerings of humans and devas of the Two Vehicles (Śrāvaka and Pratyekabuddha) in the world, hence called 『Worthy of Offerings.』 Being able to cut off the five categories of afflictions and their habits, hence called 『Killer of Thieves.』 Because the shell of ignorance is shed, and one no longer receives birth and death in the field of future lives, hence called 『Non-Arising.』 Possessing these three meanings, one is called Arhat (阿羅漢). The third is Samyaksaṃbuddha (三藐三佛陀): Here it is translated as 『Right and Universal Knowledge.』『Right』 distinguishes it from external paths, and 『Universal Knowledge』 distinguishes it from the Two Vehicles. People of the Two Vehicles only know the conditioned Four Noble Truths (catvāri āryasatyāni), and do not know the unconditioned Four Noble Truths, so they cannot be called 『Universal Knowledge.』 The Tathāgata knows both the conditioned and the unconditioned, so He is called 『Universal Knowledge.』 Therefore, He is called 『Right and Universal Knowledge.』 The fourth is Vidyācaraṇasaṃpanna (毗侈遮羅那三那): Here it is translated as 『Perfect in Knowledge and Conduct.』『Knowledge』 refers to the three kinds of knowledge (tisro vidyāḥ), and 『Conduct』 refers to the three karmas (body, speech, and mind). People of the Small Vehicle's knowledge of past lives can only know things from the past eighty thousand kalpas, and their knowledge of the heavenly eye can only know the future.

八萬劫事。漏盡明現在但知四住煩惱盡以不具足故不稱明行足。乃至諸菩薩等雖知無量恒河沙劫事。由未窮盡。是故不得言足。欲明如來達三世窮盡故稱為足也。行者餘人三業有失故不得稱足。唯佛無失故得稱足也。第五修伽陀者。此方住譯名為善誓。善者名好。誓者三去名為好。說好去者乘如實道成正覺去故云好去。好說者以此實理如實為眾生說故名好說。聲聞之人非究竟去故不名好去。不能深達眾生機根為說法故不名好說。如來一者深達物機。二者去是究竟故云好去說也　第六靈加備心。此方住譯名為世間解。云何世間有三種。一者眾生世間。二者器世間。三者智正覺世間。眾生世間者正報也。器世間者依報也。智正覺世間理也。如於此三種世間。了了解知故名世間解也。

第七阿耨羅者。此方住譯名無上士也。云何名無上士。一切眾生中佛為無上。一切法中涅槃為無上。佛何故無上。以證無上法故。法既無上人亦無上。必亦云法何故無上。以無上人證故。人何故無上。證無上法故云無士也　第八富樓沙曇藐波羅提者。此方住譯名為調御丈夫。調御有五種。一者官法調御民。二者父調御其子。三者師調御門徒。四者閻羅王調御諍罪人之業。五種調御中。前三種是現在調御　第四是未來世調御。第五以調御者

【現代漢語翻譯】現代漢語譯本：八萬劫的事情。當漏盡（煩惱斷盡）顯現時，僅僅知道四住地煩惱斷盡，因為不具足一切功德，所以不能稱為明行足（智慧和德行圓滿）。乃至諸菩薩等，雖然知道無量恒河沙劫的事情，由於沒有窮盡一切，所以不能說圓滿。想要說明如來通達過去、現在、未來三世，窮盡一切，所以稱為足。修行者和其他人，身、口、意三業有缺失，所以不能稱為足。只有佛沒有缺失，所以才能稱為足。第五修伽陀（Sugata），此方（漢地）翻譯為善逝。善，是好的意思。逝，是三去，名為好。說好去，是乘如實之道成就正覺而去，所以說好去。好說，是以此真實的道理如實地為眾生宣說，所以名為好說。聲聞之人不是究竟的去處，所以不名為好去。不能深刻地瞭解眾生的根機而說法，所以不名為好說。如來一是深刻地瞭解眾生的根機，二是去處是究竟的，所以說好去說。第六靈加備心，此方翻譯為世間解。什麼是世間？有三種：一是眾生世間，二是器世間，三是智正覺世間。眾生世間是正報。器世間是依報。智正覺世間是理。對於這三種世間，完全瞭解知曉，所以名為世間解。第七阿耨羅（Anuttara），此方翻譯為無上士。為什麼稱為無上士？一切眾生中，佛是無上的。一切法中，涅槃是無上的。佛為什麼無上？因為證得了無上的法。法既然無上，人也無上。必然也會問，法為什麼無上？因為無上的人證得了它。人為什麼無上？因為證得了無上的法，所以稱為無上士。第八富樓沙曇藐波羅提（Purusa-damya-sarathi），此方翻譯為調御丈夫。調御有五種：一是官府用法律調御百姓，二是父親調御兒子，三是老師調御門徒，四是閻羅王調御爭罪之人的業，五種調御中，前三種是現在的調御，第四種是未來世的調御，第五種是以調御者……

【English Translation】 English version: Events of eighty thousand kalpas. When the exhaustion of outflows (Nirvana) manifests, one only knows the exhaustion of the four abodes of affliction. Because it is not complete, it is not called 'wisdom and conduct complete'. Even bodhisattvas, although they know events of countless Ganges river sand kalpas, because they have not exhausted everything, cannot be said to be complete. It is to explain that the Tathagata penetrates the three periods of time, past, present, and future, and exhausts everything, therefore it is called 'complete'. Practitioners and others have faults in their body, speech, and mind, so they cannot be called 'complete'. Only the Buddha has no faults, so he can be called 'complete'. Fifth, Sugata (修伽陀), translated in this land (China) as 'Well-Gone'. 'Well' means good. 'Gone' is the three departures, called good. Saying 'well-gone' means riding the path of reality and achieving perfect enlightenment, hence 'well-gone'. 'Well-spoken' means speaking the truth of this reality to sentient beings, hence 'well-spoken'. Sravakas (聲聞) do not have an ultimate destination, so they are not called 'well-gone'. They cannot deeply understand the faculties of sentient beings to teach the Dharma, so they are not called 'well-spoken'. The Tathagata, firstly, deeply understands the faculties of beings, and secondly, the destination is ultimate, hence 'well-gone and well-spoken'. Sixth, Loka-vid (靈加備心), translated in this land as 'Knower of the World'. What is the world? There are three types: firstly, the world of sentient beings; secondly, the world of vessels; and thirdly, the world of wisdom and correct enlightenment. The world of sentient beings is the direct retribution. The world of vessels is the dependent retribution. The world of wisdom and correct enlightenment is the principle. Regarding these three worlds, completely understanding and knowing them is called 'Knower of the World'. Seventh, Anuttara (阿耨羅), translated in this land as 'Unsurpassed One'. Why is it called 'Unsurpassed One'? Among all sentient beings, the Buddha is unsurpassed. Among all dharmas, Nirvana (涅槃) is unsurpassed. Why is the Buddha unsurpassed? Because he has attained the unsurpassed Dharma. Since the Dharma is unsurpassed, the person is also unsurpassed. One might also ask, why is the Dharma unsurpassed? Because the unsurpassed person has attained it. Why is the person unsurpassed? Because he has attained the unsurpassed Dharma, hence 'Unsurpassed One'. Eighth, Purusa-damya-sarathi (富樓沙曇藐波羅提), translated in this land as 'Tamer of Men'. There are five types of taming: firstly, the government tames the people with laws; secondly, the father tames his son; thirdly, the teacher tames his disciples; fourthly, Yama (閻羅王) tames the karma of those who contend for sin. Among the five types of taming, the first three are present taming, the fourth is future taming, and the fifth is with the tamer...

三世俱調御故。勝鬘經云。我久安立汝前□已開覺。今復攝受。汝未來生亦然。是故得知三世俱調御也。佛以𩋣語濡語。以此三種語調御眾生令出生死故。云調御丈夫也　第九舍多提婆摩嵬舍喃者。此方住譯名自天人。何以旦明天人師者。欲明如來乃是一切眾生師。但以六道之中天人為勝。隨勝說故名天人師也。佛陀者第十號也。此方住譯名為覺者。云何覺者。如來於菩提樹下眾生非眾生數了了覺知故名為佛。久自覺覺他故號名佛也。度脫生老病死者。明彼佛救利此病生苦者。其在胎之時去住隨母東西冥冥獨苦家人家人誰能自知。母若飲多則身俘涌。母若飲少則飢腸以閉。母若急行則頸如繩玄。母若安坐則身如山壓無有光明。如黑闇地獄。不得動轉。如鐵網地獄。母若飲熱如濩湯地獄。母若飲冷則如寒冰地獄。千五百歲邊受諸苦乃得出生。出生之苦復難思念。當其出生之時泡帶纏身。猶如被縛血流泛肉何異剎皮當墮草上如墮刀山。風來吹身。若寒冰切體不覺失聲。拔似千錐競琢神慮蒼芒壞抱冥昧不知有天地。不知有日月。不知有父母。不知有兄姊。痛楚常多啼叫無息。三兩年中稍辭乳餔肌宵雖長。而心識尚昏。見水便投死而弗悟。持身赴火。不審誰為引刀自刺痛而啼哭。從高墜下無有畏心。或匍匐路衢不知還返。逢狼

【現代漢語翻譯】現代漢語譯本：因為佛是過去、現在、未來三世的調御者。《勝鬘經》中說：『我長久安立你在我面前，已經開啟你的覺悟。現在再次攝受你，你未來生也是如此。』因此可以得知佛是三世的調御者。佛用實語、𩋣語（柔軟語）、濡語（利益語），用這三種語言調御眾生，使他們脫離生死，所以稱為調御丈夫。第九個名號是舍多提婆摩嵬舍喃（Śāstā-deva-manushyānām），在這裡翻譯為『自天人』。為什麼說是『天人師』呢？是爲了說明如來是一切眾生的老師，只是因為六道之中天人最為殊勝，所以隨順殊勝而說，名為天人師。佛陀（Buddha）是第十個名號，在這裡翻譯為『覺者』。什麼是覺者呢？如來在菩提樹下，對眾生和非眾生的數量完全覺知，所以名為佛。因為自己覺悟，又能使他人覺悟，所以號名為佛。『度脫生老病死』，說明佛救濟並使眾生脫離這些痛苦。在胎中的時候，隨著母親的行動而東西移動，在黑暗中獨自受苦，家人誰能知道？母親如果喝多了，胎兒的身體就像被俘虜一樣涌動。母親如果喝少了，胎兒就飢腸轆轆。母親如果快速行走，胎兒的脖子就像被繩子勒住一樣。母親如果安靜地坐著，胎兒的身體就像被山壓著一樣，沒有光明，如同黑暗的地獄，不能動彈，如同鐵網地獄。母親如果喝熱的，就像在鑊湯地獄。母親如果喝冷的，就像在寒冰地獄。要經歷一千五百年的各種痛苦才能出生。出生的痛苦更是難以思念。當出生的時候，胞衣和臍帶纏繞身體，就像被捆綁一樣，血流滿身，和剝獸皮有什麼區別？就像掉在草上的剎皮，如同掉在刀山上。風吹到身上，如同寒冰切割身體，不覺失聲。拔出來的時候，就像被千錐同時敲打，神志蒼茫，壞抱冥昧，不知道有天地，不知道有日月，不知道有父母，不知道有兄姊，痛苦常常很多，啼哭沒有停止。兩三年中，漸漸地不再吃奶，雖然夜晚很長，但是心識仍然昏昧。見到水就想投進去，死了也不知道。拿著身體去赴火。不知道誰拿刀刺自己，痛得啼哭。從高處墜落，沒有畏懼之心。或者在路邊爬行，不知道返回。遇到狼

【English Translation】 English version: Because the Buddha is the regulator of the three times, past, present, and future. The Śrīmālādevī Siṃhanāda Sūtra says, 'I have long established you before me, and have already opened your awakening. Now I receive you again, and so will it be in your future lives.' Therefore, it can be known that the Buddha is the regulator of the three times. The Buddha uses truthful speech, 𩋣 speech (gentle speech), and beneficial speech to regulate sentient beings, causing them to escape from birth and death. Therefore, he is called a regulator of men. The ninth epithet is Śāstā-deva-manushyānām (teacher of gods and humans), which is translated here as 'from gods and humans'. Why is it said to be 'teacher of gods and humans'? It is to explain that the Tathāgata (Thus Come One) is the teacher of all sentient beings, but because among the six realms, the gods are the most superior, therefore, following the superior, it is called teacher of gods and humans. Buddha is the tenth epithet, translated here as 'awakened one'. What is an awakened one? The Tathāgata, under the Bodhi tree, fully awakened to the number of sentient and non-sentient beings, therefore is called Buddha. Because he is awakened himself and can awaken others, he is called Buddha. 'Liberating from birth, old age, sickness, and death' explains that the Buddha saves and liberates sentient beings from these sufferings. When in the womb, moving east and west with the mother's movements, suffering alone in the darkness, who in the family can know? If the mother drinks too much, the fetus's body surges as if captured. If the mother drinks too little, the fetus is hungry. If the mother walks quickly, the fetus's neck is like being strangled by a rope. If the mother sits quietly, the fetus's body is like being pressed by a mountain, without light, like a dark hell, unable to move, like an iron net hell. If the mother drinks hot things, it is like being in a cauldron hell. If the mother drinks cold things, it is like being in an ice hell. One must endure various sufferings for one thousand five hundred years to be born. The suffering of birth is even more difficult to contemplate. When being born, the amniotic sac and umbilical cord wrap around the body, like being bound, blood flows all over, what is the difference from skinning an animal? Like the kṣāra (alkaline) skin falling on the grass, like falling on a mountain of knives. The wind blows on the body, like ice cutting the body, unknowingly losing one's voice. When pulled out, it is like being struck by a thousand awls at the same time, the mind is confused, embracing darkness, not knowing there is heaven and earth, not knowing there is sun and moon, not knowing there are parents, not knowing there are siblings, suffering is often great, crying does not stop. In two or three years, gradually no longer eating milk, although the night is long, the mind is still dim. Seeing water, one wants to jump in, dying without knowing. Holding the body to go to the fire. Not knowing who is holding a knife to stab oneself, crying in pain. Falling from a high place, without fear. Or crawling on the road, not knowing how to return. Meeting a wolf

過虎不生怖怯。此為生苦實亦難處。老苦者夫物盛必衰。莊年必老。此事曉然。驗由指掌。是以黑鬢輻留絡為空發所驅。紅顏權寄必為霜眉所奪。脈途稍絕五陰俱空。筋髓漸枯。四支誰安。遂使目清雙膿。耳開兩塞。鼻不嗅香。舌失甘辛。身不覺觸。意識昏癡發𩭦。齒落腰曲。背膢舉步寸遲言不可解。而少年雄勇空道誰知。曩曰豪華今且何在。從使路設高軒而永絕登門。臨駿馬終辭跨躍堂𩚵清樽而心無希羨庭歌舜目豈窺瞻。昔日莊年縱慾不修微善泉路方臨猶不改悔。一陷泥津寧布更出。病苦者三毒諸殃遍滿世界四大痛惱偏集閻浮。但業有高低報亦輕重。或晨旦清強而片時病集。遂使連年抱㿃歷歲癭纏。或蟲穿骨畏白節相通。膿流皮外四支參穴。成腹大如鼓。頭尖若錐。叫聲徹路臭氣填門。或手足臃卷。或腰背膒瘺舉步如山。身臂如鐵。或冬溫夏疫。乍熱乍寒命危似電氣喘如截。或值諸毒筋離肉斷求生不得求死無緣。或焦否寒五藏被離歷歲飲膿連年吐血。或瘡廊競生雍疽爭出項羸似綖面腫如囊。或眼裡血流兩耳膿出。天地雖廣熟看不見。雷震破山瞭然不覺。手床濡褥不得安眠。口異餐糜恒常骨立。或顛狂錯亂意識昏癡。入水如歸赴火寧覺。或口閉如鉗舌強如石。搖頭作語動眼為言。或腦里一蛇除而復出心中二鬼針。而更

【現代漢語翻譯】現代漢語譯本不因經過老虎而產生恐懼。這是生之苦，確實也是艱難之處。老之苦，萬物興盛必定衰敗，壯年必定衰老。這件事顯而易見，如同在手掌上觀看一樣清楚。因此，烏黑濃密的頭髮被白髮所取代，紅潤的容顏最終被霜白的眉毛所取代。脈搏逐漸衰竭，五陰（色、受、想、行、識，構成人的五種要素）都空虛。筋骨髓液漸漸枯竭，四肢如何安穩？於是眼睛昏花，雙眼流膿，耳朵堵塞，鼻子聞不到香味，舌頭嘗不出甜味和辣味，身體感覺不到觸覺，意識昏聵遲鈍，頭髮脫落，牙齒掉落，腰彎背駝，舉步緩慢，說話含糊不清。而少年時的雄壯勇猛，如今又有誰知道呢？昔日所說的豪華生活，如今又在哪裡呢？即使道路上設定了高大的車子，也永遠不會再有人登門拜訪。面對駿馬，最終也要辭別跨越。面對廳堂里的美酒，心中也沒有了希望和羨慕，庭院裡的歌舞，即使看到也視而不見。昔日壯年時放縱慾望，不修哪怕是微小的善事，等到面臨黃泉路時，仍然不思悔改。一旦陷入泥潭，哪裡還能再出來呢？病之苦，三毒（貪、嗔、癡）帶來的災禍遍佈世界，四大（地、水、火、風，構成物質世界的四種基本元素）帶來的痛苦惱亂集中在閻浮提（Jambudvipa，指我們所居住的這個世界）。只是因為業力有高低，所以報應也有輕重。或者早晨還很健康，但片刻之間疾病就降臨了。於是導致常年抱著病痛，多年被癭瘤纏身。或者蟲子蛀穿骨頭，畏懼白色骨節相連，膿液流到面板外面，四肢的孔穴相通。肚子大得像鼓一樣，頭尖得像錐子一樣，叫喊的聲音響徹道路，臭氣充滿門庭。或者手腳腫脹彎曲，或者腰背潰爛瘺管，舉步如同揹著山一樣沉重，身體手臂如同鐵一樣僵硬。或者冬天溫暖夏天卻流行瘟疫，忽冷忽熱，生命危在旦夕，氣息微弱得像要斷絕一樣。或者遇到各種毒害，筋斷肉離，求生不得，求死無門。或者五臟焦爛，常年飲膿，多年吐血。或者瘡痍競相生長，癰疽爭相冒出，脖子細得像線一樣，面部腫得像口袋一樣。或者眼裡流血，兩耳流膿。天地雖然廣闊，卻什麼也看不見。雷聲震破山嶽，卻完全沒有感覺。躺在床上，褥子潮濕，無法安眠。口裡只能吃稀粥，卻仍然骨瘦如柴。或者精神錯亂，意識昏聵遲鈍，進入水中就像回家一樣，奔向火中也毫無知覺。或者嘴巴緊閉得像鉗子一樣，舌頭僵硬得像石頭一樣，只能搖頭示意，動動眼睛來表達意思。或者腦子裡像有一條蛇，除掉了又再次出現，心中像有兩個鬼在用針刺，而且更加……

【English Translation】 English version Not generating fear when passing a tiger. This is the suffering of birth, indeed a difficult situation. The suffering of old age: when things flourish, they must decline; youth must turn to old age. This is clearly understood, as clear as seeing something in the palm of one's hand. Therefore, black and thick hair is replaced by white hair, and a rosy complexion is eventually taken over by frosty eyebrows. The pulse gradually weakens, and the five skandhas (form, feeling, perception, mental formations, consciousness - the five aggregates that constitute a person) become empty. The tendons and marrow gradually dry up; how can the four limbs be at peace? Consequently, the eyes become dim and discharge pus, the ears become blocked, the nose cannot smell fragrances, the tongue loses its ability to taste sweetness and spiciness, the body cannot feel touch, and consciousness becomes confused and dull. Hair falls out, teeth fall out, the back becomes hunched, steps become slow, and speech becomes incomprehensible. And who knows of the vigor and bravery of youth? Where is the luxury that was once spoken of? Even if tall carriages are set up on the road, no one will ever visit again. Facing a fine horse, one will eventually decline to mount it. Facing fine wine in the hall, the heart has no desire or longing; even if one sees the court dances, one is blind to them. In the past, in one's youth, one indulged in desires and did not cultivate even the slightest good deeds. When facing the road to the Yellow Springs (the afterlife), one still does not repent. Once one falls into the mire, how can one ever get out? The suffering of illness: the calamities brought about by the three poisons (greed, hatred, delusion) fill the world, and the pain and suffering brought about by the four elements (earth, water, fire, wind - the four basic elements that constitute the material world) are concentrated in Jambudvipa (the world we live in). It is just that because karma has high and low degrees, the retribution also has light and heavy consequences. Or one may be strong and healthy in the morning, but illness strikes in an instant. This leads to years of suffering from ailments and years of being plagued by goiters. Or worms bore through the bones, fearing the connection of white joints, pus flows out of the skin, and the holes of the four limbs are connected. The belly becomes as large as a drum, and the head becomes as sharp as a cone. The sound of screaming echoes through the streets, and the stench fills the doorway. Or the hands and feet are swollen and curled, or the waist and back are ulcerated with fistulas, walking is as heavy as carrying a mountain, and the body and arms are as stiff as iron. Or it is warm in winter and there is plague in summer, sometimes hot and sometimes cold, life is as precarious as lightning, and breathing is as weak as if it is about to stop. Or one encounters various poisons, the tendons are separated from the flesh, one cannot seek life, and there is no way to seek death. Or the five organs are scorched and rotten, one drinks pus for years, and one vomits blood for years. Or sores grow in competition, and carbuncles emerge in contention, the neck is as thin as a thread, and the face is swollen like a bag. Or blood flows from the eyes, and pus flows from both ears. Although heaven and earth are vast, one cannot see anything clearly. The sound of thunder breaking mountains is not felt at all. Lying on the bed, the bedding is wet, and one cannot sleep peacefully. One can only eat thin porridge, but one is still as thin as bones. Or one is mentally deranged and confused, and consciousness is dull and confused. Entering the water is like returning home, and one is not aware of rushing into the fire. Or the mouth is closed as tightly as pliers, and the tongue is as stiff as a stone. One can only shake one's head to indicate meaning, and move one's eyes to express words. Or there is a snake in the brain, which is removed and then reappears, and there are two ghosts in the heart that are pricking with needles, and even more...

生如此。病苦不可思議。雖凔天妙膳無異鐵丸。地上甘蔗劇如銅汁。善神不祐惡鬼競逼。床炴火欲眠不得廗非爐炭愿坐無因。如此諸病實為大苦　死苦者。蓋浮生在世徒唱百年長短參差終成謬說。或胎中墮落盛年蕩逝。或絕命私門。或為刀官市。或墜足相川。或縊首荒谷。或裂體五車。或分骸四裔。或入水逢蛟。或遊山遇虎。或蘊中聽火。或懷清受餓。並由因果叢雜業報參差。雖曰百年誰蒙其一。是以笑聲未絕而哭向行聞慶容才移而哀賓已進。遂使繡愰障塵雕階積草歌堂聚狩舞壂棲禽愿本室而懷疑。望虛靈而抱畏鐘心之受即見怨家結髮之親。便成仇府當其平昔之時。或趍鏘朱合雍容紫閨搖玉珮于素裙。照金㹦于縣首榮心奪曰宦志陵雲。豈意且發高堂而暮沈丘隴螻蟻餐其軀骸地獄收其魂魄。於是刀鋒鏃背劍刃穿胸鐵蟒纏腰銅蛇繞骨。長鉗出舌利釘刺眼。冷冰徹髓熱炭煎皮。遂致觔碎鋸齒之間血流磨床之外。或舒五藏於析邊。又懸四支于鉤側。牛頭八角觸肉灰離獄卒四牙齒腦糜爛。雖復連年啖鐵不解長饑歷劫欽銅寧知救永渴。此為此苦。亦實難當發心自誓行十二愿者。依地持論。是發菩提心。發心有四種。一者大悲發心。二者護法發心。三者觀身過患發心。四者求最勝果發心。大悲發心者。觀六道眾生俱有纏縛。以是之故

【現代漢語翻譯】現代漢語譯本生之苦如此。病痛之苦難以想像。即使是寒冷天氣下的美味佳餚，也如同吞嚥鐵丸一般難以下嚥。地上甘甜的甘蔗，也如同吞飲銅汁一般令人難受。善神不保佑，惡鬼競相逼迫。躺在床上燥熱難耐，難以入眠，想依靠爐火取暖卻不可得，想要坐起來休息也沒有辦法。如此種種疾病，實在是巨大的痛苦。死之苦。人活在世上，空說百年壽命，長短不一，最終都是虛妄之談。有的人在胎中就夭折，有的人在盛年就早逝。有的人死於隱秘的住所，有的人被刀斧加身於市井之中，有的人失足跌入江河，有的人在荒涼的山谷中上吊自縊，有的人被五馬分屍，有的人屍骸分散在四方邊境，有的人入水被蛟龍吞噬，有的人遊山被老虎咬死，有的人在密室中遭遇火災，有的人身懷清貧而受飢餓。這些都是由於因果錯綜複雜，業報各不相同所致。雖說有百年壽命，又有誰能真正享受到呢？因此，笑聲還未停止，哭聲就已經傳來；慶祝的容顏才剛剛消退，哀悼的賓客就已經到來。於是，繡簾蒙上了灰塵，雕花的臺階上堆滿了雜草，歌舞的廳堂聚集著狐兔，華麗的殿宇棲息著鳥雀，人們在原本熟悉的房間里也心生懷疑，仰望空虛的神靈而心懷畏懼。鐘聲敲響之時，就如同見到了怨家；結髮夫妻，轉眼間就成了仇人。當他們平時身居高位之時，或者在硃紅色的大門前趨炎附勢，或者在華麗的閨房裡雍容華貴，搖動著素色裙子上的玉珮，照耀著懸掛在頭上的金飾，榮華富貴之心足以讓他們輕視王侯，飛黃騰達的志向直衝雲霄。哪裡會想到早上還在高堂之上，晚上就已經埋葬在荒山野嶺，屍體被螻蟻啃食，魂魄被地獄收走。於是，刀鋒箭鏃刺背，刀劍利刃穿胸，鐵蟒纏繞腰間，銅蛇盤繞骨骼。用長鉗拔出舌頭，用鋒利的釘子刺瞎眼睛。寒冷的冰凍透骨髓，熾熱的炭火煎面板。最終導致筋骨斷裂在鋸齒之間，鮮血流淌在磨床之外。或者在刑具上舒展開五臟六腑，又將四肢懸掛在鐵鉤之上。牛頭獄卒八個角撞擊身體，使其灰飛煙滅；獄卒四顆獠牙啃噬腦髓，使其糜爛。即使連續多年吞吃鐵丸也無法解除長久的飢餓，經歷漫長劫數飲用銅汁也無法解救永久的乾渴。這實在是難以忍受的痛苦。發心立誓，行持十二大愿的人，依據《地持論》所說，這是發起菩提心。發起菩提心有四種：一是大悲發心，二是護法發心，三是觀身過患發心，四是求最勝果發心。大悲發心，是觀察六道眾生都被煩惱所纏縛，因此而發心。

【English Translation】 English version Such is the suffering of birth. The suffering of illness is inconceivable. Even the most exquisite delicacies in freezing weather are no different from swallowing iron pellets. The sweetest sugarcane on earth is like drinking molten copper. Auspicious deities offer no protection, and evil spirits relentlessly逼迫. Lying on the bed, one is tormented by heat, unable to sleep, unable to rely on the furnace for warmth, and unable to sit up and rest. Such illnesses are truly great suffering. The suffering of death. Living beings in this fleeting world merely chant of a hundred years, but the length varies, and ultimately it is all a fallacy. Some die in the womb, others perish in their prime. Some die in secret chambers, others are executed in the marketplace. Some fall into rivers, others hang themselves in desolate valleys. Some are torn apart by five chariots, others have their bodies scattered to the four corners of the earth. Some are devoured by dragons in the water, others are killed by tigers in the mountains. Some are trapped in fires, others suffer starvation in poverty. All of these are due to the complex web of cause and effect, and the varying retributions of karma. Though one speaks of a hundred years, who truly enjoys even a fraction of it? Thus, laughter has not yet ceased when the sound of weeping is heard; the celebratory faces have barely faded when the mourning guests arrive. And so, embroidered curtains gather dust, carved steps are overgrown with weeds, singing halls become dens for foxes and rabbits, and dancing palaces become roosts for birds. People harbor doubts in their own homes and feel fear when looking to the heavens. The sound of the bell is like seeing an enemy; even the closest of kin become adversaries. In their former days, they may have been obsequious at crimson gates, or elegant in purple chambers, jingling jade pendants on silk skirts, and shining with golden ornaments on their heads. Their hearts were filled with ambition, and their aspirations soared to the clouds. Little did they expect that one morning they would be in a grand hall, and by evening they would be buried in a desolate mound, their bodies consumed by ants, and their souls taken to hell. And so, blades and arrows pierce their backs, swords and knives pierce their chests, iron pythons coil around their waists, and copper snakes wrap around their bones. Tongs pull out their tongues, and sharp nails pierce their eyes. Cold ice chills their marrow, and hot coals sear their skin. This leads to tendons being crushed between saw teeth, and blood flowing beyond the grinding wheel. Or their internal organs are stretched out on the rack, and their limbs are hung on hooks. Ox-headed demons with eight horns gore their flesh until it turns to ash; hell guards with four fangs gnaw at their brains until they are mush. Even if they continuously devour iron for years, they cannot alleviate their perpetual hunger; even if they drink copper for countless eons, they cannot quench their eternal thirst. This is truly unbearable suffering. Those who resolve to generate the aspiration for enlightenment and practice the twelve great vows, according to the Yogacarabhumi-sastra (地持論), are generating the Bodhicitta (菩提心). There are four types of generating the Bodhicitta: first, the Bodhicitta of great compassion; second, the Bodhicitta of protecting the Dharma (法); third, the Bodhicitta of contemplating the faults of the body; and fourth, the Bodhicitta of seeking the supreme fruit. The Bodhicitta of great compassion is generated by observing that all beings in the six realms are bound by afflictions, and therefore, one generates the aspiration.

發菩提心。地獄即有受罪之苦。畜生相殘食之苦。餓鬼即有飢餓之苦。神有闕事之苦。人中即有求欲之苦。天中有舍報之苦。觀此眾生俱沒苦海。雖欲求利不知出路。我今發心盡欲證拔。是名大悲發心　第二護法發心者。法有三種。理教行也。法者是常。但時有通塞人行藏。或值世陵遲正化漸隱。虛言與賓教並流。險逕則與夢途爭徹。眾說紛如異端競作聖雜逼真正道殆亂。菩薩作是念。我師釋迦如來。于無量阿僧祇劫受諸勤苦。集此法寶欲使久住於世道利群生。如何一旦將知沉沒。我今為護法故發菩提心不惜身命。欲使大道隱而更彰悟昏世令諸世間得正見眼。是名菩薩護法發心　第三觀身遇患發心者。菩薩作是念。我此身者乃是生老病死之宅。無常苦空之藪。身為受惱之起心為覺苦之主。處胎十月與不凈同居及其生也。則眾苦所集。或病苦痛切晝夜無聞。或恩愛別離怨憎合會成所求不得煩琬懊惱。或衣食不充。茲茲曉夕略說有八生老病死。恩愛別離怨憎合會求不得苦五盛陰苦。旋還六道受此之苦莫知其齊。若不厭離何由可以我今發心此眾苦難離而得離無上聖道難得而得證。是名觀身過患發心　第四求最勝果發心者。諸佛平等有二種身。一者生身。其足三十二相八十種好。端嚴殊特。世無疇類能使噁心眾生見即和悅。豈

【現代漢語翻譯】現代漢語譯本發菩提心。地獄眾生有遭受罪罰的痛苦，畜生有互相殘殺吞食的痛苦，餓鬼有飢餓的痛苦，神有失去職位的痛苦，人類有追求慾望的痛苦，天人有死亡的痛苦。觀察這些眾生都沉沒在痛苦的海洋中，即使想要尋求利益，也不知道出路在哪裡。我現在發菩提心，想要盡力救拔他們脫離苦海。這叫做大悲發心。第二種是護法發心。佛法有三種：理、教、行。佛法是永恒不變的真理，但有時會遇到阻礙，人們的修行也會時隱時現。或者遇到社會衰敗，正法逐漸隱沒，虛假的言論和邪說並流，危險的小路和虛幻的夢境爭奪道路。各種說法紛繁複雜，異端邪說競相出現，聖賢的教義被混淆，真正的佛道幾乎要衰敗。菩薩這樣想：我的老師釋迦牟尼如來，在無量阿僧祇劫中承受各種勤苦，才積累了這些佛法珍寶，想要讓佛法長久住世，利益眾生。怎麼能眼睜睜地看著佛法沉沒呢？我現在爲了守護佛法，發菩提心，不惜犧牲自己的生命，想要讓大道在隱沒之後重新彰顯，覺悟昏昧的世人，讓世間眾生得到正確的見解。這叫做菩薩護法發心。第三種是觀察自身遭遇患難而發心。菩薩這樣想：我的這個身體，是生老病死的住所，是無常、痛苦、空虛的聚集地。身體是感受煩惱的根源，心是覺察痛苦的主人。在母胎中十個月，與污穢之物同住，等到出生時，各種痛苦就聚集而來。或者生病痛苦難忍，晝夜都不得安寧；或者與恩愛的人分離，與怨恨的人相遇；或者所求不得，煩惱懊惱。或者衣食不足。簡略地說，有八種苦：生、老、病、死、恩愛別離、怨憎相會、求不得苦、五盛陰苦。眾生在六道中輪迴，承受這些痛苦，沒有盡頭。如果不厭惡、遠離這些痛苦，又怎麼能解脫呢？我現在發心，要從這些難以脫離的痛苦中解脫出來，證得這難以證得的無上聖道。這叫做觀察自身過患而發心。第四種是追求最殊勝的果報而發心。諸佛平等地具有兩種身：一是生身，具有三十二相（Thirty-two marks of a Great Man），八十種好（Eighty minor marks of excellence），端正莊嚴，世間沒有可以與之相比的，能夠使噁心的眾生見到后立即心生歡喜。難道

【English Translation】 English version Generating Bodhicitta (resolve for enlightenment). Beings in hells experience the suffering of punishment. Animals experience the suffering of mutual predation. Hungry ghosts experience the suffering of hunger. Gods experience the suffering of demotion. Humans experience the suffering of seeking desires. Devas (gods) experience the suffering of death. Observing that all these beings are submerged in the sea of suffering, even if they seek benefit, they do not know the way out. I now generate Bodhicitta, wishing to exhaustively rescue them. This is called generating Bodhicitta with great compassion. The second is generating Bodhicitta to protect the Dharma (teachings). The Dharma has three aspects: principle, teaching, and practice. The Dharma is constant, but times may be favorable or unfavorable, and people's practice may be visible or hidden. Or one may encounter a declining world where the true teachings gradually disappear, and false words and heterodox teachings flow together. Dangerous paths compete with illusory dreams. Various opinions are confusing, and heresies arise in competition. The teachings of the sages are mixed up, and the true path is almost ruined. The Bodhisattva thinks: My teacher, Shakyamuni Tathagata (the one thus gone), endured various hardships for countless asamkhya kalpas (incalculable eons) to gather these Dharma treasures, wishing to make the Dharma abide in the world for a long time and benefit all beings. How can I bear to see the Dharma sink into oblivion? Now, for the sake of protecting the Dharma, I generate Bodhicitta, not sparing my life, wishing to make the Great Path reappear after it has been hidden, to awaken the confused world, and to give all beings in the world the right view. This is called the Bodhisattva's generation of Bodhicitta to protect the Dharma. The third is generating Bodhicitta by observing the suffering of one's own body. The Bodhisattva thinks: This body of mine is the dwelling place of birth, old age, sickness, and death, a collection of impermanence, suffering, and emptiness. The body is the source of suffering, and the mind is the master who perceives suffering. In the womb for ten months, one dwells with impurity, and upon birth, all kinds of suffering gather. Or one suffers from illness, unable to rest day or night; or one is separated from loved ones and encounters those one hates; or one's desires are not fulfilled, leading to vexation and regret. Or one lacks sufficient clothing and food. Briefly speaking, there are eight sufferings: birth, old age, sickness, death, separation from loved ones, meeting with those one hates, the suffering of not obtaining what one seeks, and the suffering of the five aggregates (skandhas). Beings revolve in the six realms, enduring these sufferings without end. If one does not厭離 (become disgusted with and leave) these sufferings, how can one be liberated? I now generate Bodhicitta, wishing to be liberated from these difficult-to-escape sufferings and to attain the unsurpassed holy path that is difficult to attain. This is called generating Bodhicitta by observing the faults of one's own body. The fourth is generating Bodhicitta in order to seek the most supreme fruit. All Buddhas equally possess two kinds of bodies: first, the physical body, with the thirty-two marks (Thirty-two marks of a Great Man), and eighty minor marks of excellence (Eighty minor marks of excellence), upright and dignified, unparalleled in the world, able to make beings with evil minds rejoice upon seeing it. How could

況聽善之人睹而無益。二者法身。充滿法界。具足十力四無所畏四無礙智十八不共法大慈大悲一切種智。此者求離生死飢渴寒熱。絕六道之紛羈辭五住之煩穢。即是學者之所以折仰發心者之玄期良由所舍處輕重。是名求最勝果發心也　令一切眾生所求皆得。此下第三雙結行愿也　第一愿者。此下正說段中。第二階單廣愿亦是去其未得義明佛果。于已是未有所以愿求。就理論行愿買是一時所以人先愿後行者理推愿先行。據後者何以知之。常言愿為慕廓行則闐滿故明愿先行在後也。就明愿中大分為二。第一齣愿體。第二結愿令買。后就初明愿中凡十二愿。今為六雙。初上求佛果為一雙。第二功德智慧為一雙。第三自行化他為一雙。第四就慈悲體為一雙。第五制大魔化外道為一雙。第六就慈悲境為一雙也。今置后就初一雙中不自分別以為兩異。何者初願愿作穢土佛身。第二愿愿作凈土佛身。此二愿是菩提善善報果身。就初求穢土身中復分為三。第一標數。第二興愿。第三回施眾生也。第一愿者第標數也使我來世。第二興愿令一切眾生如我無異。第三回施眾生也。第二愿者。此一愿愿作凈土佛身。就此愿中凡有三別。第一標數。第二興愿。第三施與眾生。第二愿者。初標數使我來世第興愿。就興愿中復分為二。初第一求未來報

【現代漢語翻譯】現代漢語譯本況且聽聞善法之人，即使親眼見到（佛），也無益處。二者指的是法身（Dharmakaya，佛的法性之身），它充滿整個法界（Dharmadhatu，宇宙萬有），具足十力（Tathagata-bala，如來的十種力量）、四無所畏（catu-vaisaradyani，四種無所畏懼的品質）、四無礙智（catvari-pratisamvidah，四種無礙的智慧）和十八不共法（astava-dasavenika-dharmah，佛獨有的十八種功德），以及大慈（Maitri，給予快樂的願望）、大悲（Karuna，解除痛苦的願望）和一切種智（sarvakarajnata，對一切事物和現象的全面認知）。這些是爲了求得脫離生死、飢渴、寒熱，斷絕六道（sad-gatayah，眾生輪迴的六個領域）的束縛，擺脫五住地煩惱（panca-vasa-sthana-klesah，五種根本煩惱）的困擾。這就是學者們之所以要皈依併發起菩提心（bodhicitta，覺悟之心）的根本原因，實在是因為所捨棄的東西有輕重之分。這被稱為『求最勝果發心』。『令一切眾生所求皆得』。以下是第三部分，總結修行和願望。第一愿，以下是正說部分。第二階段廣泛發願，也是爲了去除尚未獲得的，彰顯佛果（Buddha-phala，成佛的果位）的意義。對於已經擁有的，就沒有必要再去愿求。從理論上講，修行和願望應該同時進行，但人們通常先發愿后修行，這是因為從道理上推斷，願望應該先行。根據後者，我們如何得知這一點呢？常說『愿為藍圖，行則填充』，所以說明願望先行在後。在闡明願望中，大致分為兩部分。第一，闡述願望的本體。第二，總結願望使其實現。之後，在最初闡明願望的部分，共有十二個願望，現在分為六對。最初，上求佛果為一對。第二，功德和智慧為一對。第三，自行和化他為一對。第四，就慈悲的本體而言為一對。第五，制服大魔和化解外道為一對。第六，就慈悲的境界而言為一對。現在先放置後面，就最初一對中不作分別，認為它們是兩個不同的願望。為什麼呢？最初的願望是愿作穢土（impure land）的佛身。第二個願望是愿作凈土（pure land）的佛身。這兩個願望是菩提（bodhi，覺悟）的善報果身。在最初求穢土身中，又分為三部分。第一，標明數量。第二，發起願望。第三，迴向給眾生。第一愿，是標明數量，『使我來世』。第二，發起願望，『令一切眾生如我無異』。第三，迴向給眾生。第二愿，這一愿是愿作凈土的佛身。就這一愿中，凡有三個區別。第一，標明數量。第二，發起願望。第三，施與眾生。第二愿，首先標明數量，『使我來世』，然後發起願望。在發起願望中，又分為兩部分。首先，求未來的果報

【English Translation】 English version Moreover, even if someone who listens to the good law were to see (the Buddha) in person, it would be of no benefit. The two refer to the Dharmakaya (the body of the Dharma, the essence of Buddhahood), which fills the entire Dharmadhatu (the universe and all phenomena), possessing the ten powers (Tathagata-bala, the ten strengths of the Tathagata), the four fearlessnesses (catu-vaisaradyani, the four kinds of fearlessness), the four unobstructed wisdoms (catvari-pratisamvidah, the four unimpeded knowledges), and the eighteen unshared qualities (astava-dasavenika-dharmah, the eighteen unique qualities of a Buddha), as well as great loving-kindness (Maitri, the wish to give happiness), great compassion (Karuna, the wish to remove suffering), and all-knowing wisdom (sarvakarajnata, complete knowledge of all things and phenomena). These are to seek liberation from birth and death, hunger and thirst, cold and heat, to sever the bonds of the six realms (sad-gatayah, the six realms of reincarnation), and to escape the defilements of the five abodes of affliction (panca-vasa-sthana-klesah, the five fundamental afflictions). This is the fundamental reason why scholars take refuge and generate Bodhicitta (the mind of enlightenment), truly because the things relinquished have varying degrees of importance. This is called 'generating the mind for seeking the supreme fruit'. 『May all beings obtain what they seek.』 The following is the third part, summarizing practice and vows. The first vow, the following is the main discourse section. The second stage is to make extensive vows, which is also to remove what has not yet been obtained, highlighting the meaning of the Buddha-phala (the fruit of Buddhahood). For what is already possessed, there is no need to make vows. Theoretically, practice and vows should be carried out simultaneously, but people usually make vows first and then practice, because, logically, vows should come first. According to the latter, how do we know this? It is often said that 『vows are the blueprint, and practice fills it in,』 so it is clear that vows come first and practice follows. In explaining the vows, it is roughly divided into two parts. First, explain the essence of the vows. Second, summarize the vows to make them come true. After that, in the initial part explaining the vows, there are a total of twelve vows, now divided into six pairs. Initially, seeking the fruit of Buddhahood is one pair. Second, merit and wisdom are one pair. Third, self-cultivation and benefiting others are one pair. Fourth, in terms of the essence of loving-kindness and compassion, it is one pair. Fifth, subduing great demons and transforming external paths are one pair. Sixth, in terms of the realm of loving-kindness and compassion, it is one pair. Now, put the latter aside for now, and in the initial pair, do not make distinctions, considering them as two different vows. Why? The initial vow is to vow to become a Buddha-body in an impure land. The second vow is to vow to become a Buddha-body in a pure land. These two vows are the good reward bodies of Bodhi (enlightenment). In the initial seeking of the impure land body, it is further divided into three parts. First, indicate the number. Second, generate the vow. Third, dedicate it to sentient beings. The first vow is to indicate the number, 『May I in the future life.』 Second, generate the vow, 『May all sentient beings be no different from me.』 Third, dedicate it to sentient beings. The second vow, this vow is to vow to become a Buddha-body in a pure land. In this vow, there are three distinctions. First, indicate the number. Second, generate the vow. Third, give it to sentient beings. The second vow, first indicate the number, 『May I in the future life,』 and then generate the vow. In generating the vow, it is further divided into two parts. First, seek the future reward

果。第二求未來習果也。自身猶如琉璃凈無瑕穢。豈非凈土身。夫琉璃之體凈。若無形像凈土之身有虛無之身無極之體也。功德魏魏。此第二明菩提善習果也。如日照世明智慧習果也。幽冥眾生悉蒙開曉。第三下施眾生也。第三愿者。此一雙明福德莊嚴智慧。是其智慧莊嚴。此二莊嚴廣如別章。此應具論。然今且可釋其名字。其功德者亦名福德。福謂福利。善能資閏。福利行人故名為福。此福是其善行處德故名福德。如清冷等是水家德。功謂功能。善有資閏利益之功故名為功。此功還是善行處德故名功德。言智慧者依如毗曇決斷名智。對諸忍故。若依成實。無著名智別想識故。通相以論知法名智。觀達秤惠。此智與慧通釋一物隨義別分非無差異。具相如何。依如地持知世諦者。名之為智。知第一義記以為惠。故彼之言於一切法部分知者名智波羅蜜。于第一義開覺名波若波羅蜜。涅槃亦然。若依地論證第一義名隨智者。了達教法名隨惠者。皆得無傷。此二經中名為莊嚴。亦名律儀。亦曰助法。亦復說之為菩提。具言莊嚴者。如涅槃說。能嚴行人故曰莊嚴。又復諸行共相莊飾亦曰莊嚴。如莊嚴具眾寶間錯。言律儀者。如地持說。此二內調故名為律。合法　秤儀。言助法者。望果為言資順菩提故云助法。能為佛因故。復說之

【現代漢語翻譯】果。第二是求未來修習的果報。自身猶如琉璃般清凈無瑕疵。這難道不是凈土之身嗎？琉璃的本體是清凈的。如果沒有具體的形像，那麼凈土之身就具有虛無之身和無極之體。功德巍巍。這第二點是闡明菩提的善習之果。如太陽照耀世界，闡明智慧的習果。幽冥中的眾生都得到開啟和覺醒。第三是佈施給眾生。第三個願望，這一雙（福德和智慧）闡明了福德莊嚴和智慧。這是智慧的莊嚴。這兩種莊嚴廣泛的內容如同其他章節所述。這裡本應詳細論述，但現在暫且解釋其名稱。其中的功德也稱為福德。福是指福利，能夠很好地資助和潤澤。福利修行人，所以稱為福。這種福是善行所處的德行，所以稱為福德。如同清涼等是水的德行。功是指功能，善行具有資助潤澤和利益的功能，所以稱為功。這種功還是善行所處的德行，所以稱為功德。說到智慧，依據《毗曇》，決斷稱為智，是針對各種忍辱而言的。如果依據《成實論》，沒有執著，智是區別于想識的。通俗地來說，了解法稱為智，觀察通達稱為慧。這種智和慧可以通俗地解釋為同一事物，只是根據意義不同而有所區分，並非沒有差異。具體的相狀如何呢？依據《地持論》，瞭解世俗諦的稱為智，瞭解第一義諦的記為慧。所以《地持論》說，對於一切法，部分地瞭解稱為智波羅蜜（pāramitā，到彼岸），對於第一義諦的開悟稱為般若波羅蜜（prajñā-pāramitā，智慧到彼岸）。《涅槃經》也是如此。如果依據《地論》，證得第一義諦稱為隨智者，瞭解通達教法稱為隨慧者，都沒有損害。這兩部經中稱為莊嚴，也稱為律儀，也稱為助法，也說是菩提（bodhi，覺悟）。詳細地說莊嚴，如《涅槃經》所說，能夠莊嚴修行人，所以稱為莊嚴。又各種行為共同相互莊飾，也稱為莊嚴。如同莊嚴的器具用各種寶物交錯裝飾。說到律儀，如《地持論》所說，這兩種內在的調伏稱為律，符合法度，衡量儀則。說到助法，從結果來說，資助順應菩提，所以稱為助法，能夠成為成佛的因，所以又這樣說。

【English Translation】 The second is seeking the fruit of future practice. One's own body is like pure and flawless lapis lazuli (vaiḍūrya). Is this not the body of the Pure Land (Sukhāvatī)? The essence of lapis lazuli is pure. If there is no concrete form, then the body of the Pure Land possesses a body of emptiness and a body of the ultimate. Merits are majestic. This second point clarifies the fruit of good practice of Bodhi (bodhi, enlightenment). Like the sun illuminating the world, it clarifies the fruit of the practice of wisdom. Sentient beings in the dark realms are all opened and awakened. The third is giving to sentient beings. The third vow, this pair (merit and wisdom) clarifies the adornment of merit and wisdom. This is the adornment of wisdom. The extensive content of these two adornments is as described in other chapters. This should be discussed in detail here, but for now, let's just explain their names. The merits among them are also called blessings. Blessing refers to welfare, which can well support and nourish. Benefiting practitioners is called blessing. This blessing is the virtue where good deeds reside, so it is called merit. Just as coolness is the virtue of water. Merit refers to function, good deeds have the function of supporting, nourishing, and benefiting, so it is called merit. This merit is still the virtue where good deeds reside, so it is called merit. Speaking of wisdom, according to the Abhidharma (abhidharma), judgment is called wisdom, which is aimed at various forms of forbearance. If based on the Satyasiddhi Śāstra (saṃsiddhi), there is no attachment, wisdom is different from thought and consciousness. Generally speaking, understanding the Dharma (dharma) is called wisdom, observing and comprehending is called prajñā. This wisdom and prajñā can be generally explained as the same thing, but they are distinguished according to different meanings, and there is no difference. What are the specific characteristics? According to the Bodhisattvabhumi Sūtra (bodhisattvabhūmi), those who understand the mundane truth are called wisdom, and those who understand the ultimate truth are recorded as prajñā. Therefore, the Bodhisattvabhumi Sūtra says that understanding a part of all dharmas is called wisdom pāramitā (pāramitā, perfection), and awakening to the ultimate truth is called prajñā-pāramitā (prajñā-pāramitā, perfection of wisdom). The Nirvana Sutra (mahāparinirvāṇa-sūtra) is also the same. If based on the Daśabhūmika Sūtra (daśabhūmika-sūtra), attaining the ultimate truth is called a follower of wisdom, and understanding and comprehending the teachings is called a follower of prajñā, and there is no harm. In these two sutras, it is called adornment, also called precepts, also called auxiliary dharma, and also said to be Bodhi (bodhi, enlightenment). To explain adornment in detail, as the Nirvana Sutra says, it can adorn practitioners, so it is called adornment. Also, various actions mutually adorn each other, which is also called adornment. Just like decorative objects are decorated with various treasures. Speaking of precepts, as the Bodhisattvabhumi Sūtra says, these two internal taming are called precepts, which conform to the Dharma and measure the rules. Speaking of auxiliary dharma, from the perspective of the result, it supports and conforms to Bodhi, so it is called auxiliary dharma, which can become the cause of becoming a Buddha, so it is said in this way.

為菩提。具使我來世佛道成就。第一愿求佛道魏魏堂堂。第二愿成佛已功德智慧之所莊嚴也云魏魏堂堂。此明福德莊嚴明照世界。此四字辯智慧莊行者。見道第三下施眾生也。第五愿者此下兩段。自行化他以為一雙。初先自行。就明自行中但有兩段。第一標數。第二興愿也。第五愿者。第一標數。發大精進。第二興愿。精進者昔有大杯樹多諸禽獸野火來燒三邊俱起。唯有一邊而隔一水眾獸窮逼逃命無地。我爾時為大身多力鹿。以前腳跨一岸。以後腳距一岸。令眾獸蹈背上而度。皮肉盡壞。以慈愍力忍之。至死最後。一兔來氣力以竭自強怒力。令得過之。背折墮水而死　就此愿中分為二別。初明持戒之始第二明持戒之終。發心自誓明持戒之始。所以名戒為地者。經言或為平地能生眾善經戒不犯。此明持戒之終也。第六愿者。此明外化盲聾眾生。盲者先世重罪。若破眾生眼。若出衆生眼。若破正見眼故。盲盜塔中珠火燈明亦盲。聾者何因緣故聾。答曰師文教訓不受不行而返瞋恚故聾。複次截眾生耳破眾生耳。若盜佛塔僧塔中物。及揵推鈴故得聾。啞者先世截他舌或塞其口。或與惡藥令不能語。或聞師教父母語而不用言道非故啞。狂者破他坐禪人破坐禪人含。如婆羅門失稻田其婦復死即時狂教裸形而走。又如翅舍伽憍曇比丘

【現代漢語翻譯】現代漢語譯本爲了菩提（覺悟）。爲了使我來世佛道成就。第一愿是佛道巍巍堂堂。第二愿是成佛后，功德智慧所莊嚴的也稱為巍巍堂堂。這說明福德莊嚴，光明照耀世界。這四個字闡明智慧莊嚴。修行者，見道后第三步是下施眾生。第五愿，以下兩段，自行化他作為一對。首先是自行，就自行中只有兩段。第一是標數，第二是興愿。第五愿，第一是標數，發大精進。第二是興愿。精進就像過去有一棵大杯樹，有很多禽獸，野火燒起來，三面都起火。只有一邊隔著一條水，眾獸窮途末路，逃命無地。我那時作為大身多力的鹿，以前腳跨在一岸，以後腳抵在一岸，讓眾獸踩著背上而過。皮肉都壞了，以慈悲憐憫的力量忍受。直到最後死去。一隻兔子來，氣力已經竭盡，勉強努力，讓它過去。背折斷落入水中而死。就此愿中分為兩個部分。首先說明持戒的開始，第二說明持戒的終結。發心自誓說明持戒的開始。所以稱戒為地，經書上說，或者成為平地，能生出各種善，經戒不犯。這說明持戒的終結。第六愿，說明對外教化盲聾眾生。盲人是前世的重罪。如果破壞眾生的眼睛，或者取出眾生的眼睛，或者破壞正確的見解，所以盲。盜取塔中的珠子，火燈光明也會盲。聾人是什麼因緣而聾？回答說，老師的教誨不接受不實行反而嗔恚所以聾。再次，截斷眾生的耳朵，破壞眾生的耳朵。或者盜取佛塔僧塔中的物品，以及犍椎鈴，所以會聾。啞人是前世截斷他人舌頭或者塞住他們的口，或者給予惡藥使他們不能說話。或者聽聞老師的教導、父母的話而不聽從，說非道，所以啞。狂人是破壞他人坐禪，破壞坐禪人的禪定。例如婆羅門失去稻田，他的妻子又死了，立刻發狂，教人裸體而走。又如翅舍伽憍曇比丘（名字）。

【English Translation】 English version For Bodhi (enlightenment). To enable my Buddhahood to be achieved in the next life. The first vow is for the Buddha's path to be majestic and grand. The second vow is that after becoming a Buddha, the merits and wisdom that adorn it are also called majestic and grand. This explains the adornment of blessings and virtues, illuminating the world. These four words elucidate the adornment of wisdom. The practitioner, after seeing the path, the third step is to bestow upon sentient beings. The fifth vow, the following two paragraphs, take self-cultivation and the transformation of others as a pair. First is self-cultivation, and within self-cultivation there are only two parts. The first is marking the number, and the second is making the vow. The fifth vow, the first is marking the number, generating great diligence. The second is making the vow. Diligence is like in the past there was a large Banyan tree with many birds and beasts, and a wildfire started, with flames rising on three sides. Only one side was separated by a river, and the beasts were in dire straits, with nowhere to escape. At that time, I was a deer with a large body and great strength, with my front feet straddling one bank and my hind feet braced against the other, allowing the beasts to step on my back to cross. My skin and flesh were all damaged, and I endured it with the power of compassion and pity. Until the very end, I died. A rabbit came, its strength already exhausted, barely managing to exert itself to let it pass. My back broke and I fell into the water and died. Within this vow, it is divided into two parts. First, it explains the beginning of upholding precepts, and second, it explains the end of upholding precepts. Making a vow from the heart explains the beginning of upholding precepts. The reason why precepts are called 'ground' is that the scriptures say that they can become level ground, capable of producing all kinds of good, without violating the precepts. This explains the end of upholding precepts. The sixth vow explains the external transformation of blind and deaf sentient beings. Blindness is a grave sin from a previous life. If one damages the eyes of sentient beings, or takes out the eyes of sentient beings, or destroys correct views, then one is blind. Stealing the pearls in the pagoda, the light of the fire lamps will also cause blindness. What is the cause for deafness? The answer is that one does not accept or practice the teachings of the teacher, but instead becomes angry, therefore one is deaf. Furthermore, cutting off the ears of sentient beings, damaging the ears of sentient beings, or stealing objects from Buddhist pagodas and Sangha pagodas, as well as the ghanta bell, will cause deafness. Muteness is caused by cutting off the tongues of others in a previous life, or blocking their mouths, or giving them evil medicine so that they cannot speak. Or hearing the teachings of the teacher and the words of parents but not obeying, saying that it is not the path, therefore one is mute. Madness is caused by disrupting the meditation of others, disrupting the samadhi of those who meditate. For example, a Brahmin lost his rice fields, and his wife also died, and he immediately went mad, teaching people to walk around naked. Another example is the Bhikshu of Kausambi, named Kukkuta (name).

尼。本白衣時七子皆死。大憂愁故失心狂發裸者。問曰先言狂者得正今言裸者得衣除狂云何更有裸。答曰狂有二種。一者人皆知狂。二者惡邪故自裸人不知狂。如說南天竺國中有法師。高坐說五戒義。眾生多有外道來聽。是國王難曰。若如所說。有人施酒及自飲酒得癡狂愚報。當今世人應狂者多正者少。而今狂者便少不狂者多。何以故爾。是時諸外道輩言。善哉斯難甚深。是死禿高聲坐必不能答。以王利智故。是時法師以指指諸外道而更說飾餘事。王時即解諸外道語　諸外道語王言。王難甚深。是不知答。恥所不知。而但舉指更說餘事。王語外道高坐指答以訖持護汝故。不以言說而者指汝言汝等是狂狂不少也。汝等以灰涂身俱形無恥。以人髑髏盛糞而食。拔頭髮臥刺上到懸勛鼻冬則入水夏則火炙。如是種種所行非道皆是狂相。即是法師將護汝故指而不說。是名為裸形狂。依如經論人之所行一不得少。昔有兄弟二人出家求道。一人持戒誦經坐禪。一人廣求檀越修諸福業。至釋迦牟尼佛出世。一人生長者家。一人作大白象力能破賊。長者出家學道得六神通。阿羅漢而以薄福乞食難得。他日持缽城乞食遍不能得到白象廄見王供。像種種豐足。語此象言。我之與汝俱是有罪逼。像即感結三日不食。守像人怖求覓道人見而問言。

【現代漢語翻譯】現代漢語譯本：尼。我做白衣居士時，七個孩子都死了。因為極度憂愁而精神失常，發狂裸奔。有人問：『先前說狂者得到糾正，現在說裸者得到衣服，既然已經除去了狂，為什麼還有裸？』回答說：『狂有兩種。一種是人人都知道的狂，另一種是作惡邪行而自己裸露，別人卻不知道是狂。』例如，據說在南天竺國中有一位法師，在高座上講解五戒的意義。很多外道來聽講。國王為難他說：『如果像你所說的那樣，有人施酒或者自己飲酒，會得到癡狂愚笨的報應。那麼現在世上應該發狂的人多，正常的人少。可是現在發狂的人卻少，不發狂的人多。這是為什麼呢？』當時那些外道們說：『說得好啊，這個難題很深奧。這個死禿驢高聲坐在上面一定回答不出來。因為國王您智慧過人啊。』當時法師用手指指著那些外道，而改說其他的事情。國王當時就明白了那些外道的話。那些外道對國王說：『國王您的難題很深奧。他不知道怎麼回答，因為羞於承認自己不知道，所以只是舉起手指，改說其他的事情。』國王告訴外道：『高座上的法師用手指回答已經完畢，他是在保護你們啊。他不是用言語說，而是用手指指你們，說你們這些人就是狂，而且狂得還不少。你們這些人用灰塗抹身體，裸露形體，用人的頭蓋骨盛糞便來吃，拔掉頭髮，睡在帶刺的東西上，甚至懸掛陰囊，冬天就跳進水裡，夏天就用火烤。像這樣種種所作所為都不是正道，都是狂相。』這就是法師爲了保護你們，所以用手指指著你們而不說破。這叫做裸形狂。依照經論所說，人的所作所為一點都不能少。從前有兄弟二人出家求道。一人持戒誦經坐禪，一人廣求施主，修各種福業。到釋迦牟尼佛（Sakyamuni Buddha）出世時，一人出生在長者（wealthy householder）家，一人變成大白象，力氣很大能攻破敵陣。長者出家學道，得到六神通（six supernormal powers）的阿羅漢（arhat），卻因為福報淺薄，乞食都很難得到。有一天，他拿著缽到城裡乞食，到處都乞討不到，到了白象的馬廄，看見國王供給大象的食物非常豐盛。他對這頭大象說：『我和你都是有罪業逼迫啊。』大象立刻有所感觸，三天不吃東西。看守大象的人很害怕，到處尋找道人，看見了他，就問他說：

【English Translation】 English version: Ni. When I was a layman, all seven of my children died. Because of great sorrow, I lost my mind and went mad, running around naked. Someone asked: 'Earlier it was said that the mad would be corrected, now it is said that the naked would be clothed. Since madness has been removed, why is there still nakedness?' The answer is: 'There are two kinds of madness. One is madness that everyone knows, the other is evil and perverse behavior that causes one to be naked, but others do not recognize as madness.' For example, it is said that in South India there was a Dharma master who sat on a high seat and explained the meaning of the five precepts. Many heretics came to listen. The king challenged him, saying: 'If it is as you say, that someone who gives alcohol or drinks it themselves will receive the retribution of foolishness and madness, then there should be more mad people than sane people in the world today. But now there are fewer mad people and more sane people. Why is this?' At that time, the heretics said: 'Well said, this is a very profound question. This bald-headed monk sitting up high will certainly not be able to answer it. Because Your Majesty is so wise.' At that time, the Dharma master pointed at the heretics and began to talk about other things. The king then understood the words of the heretics. The heretics said to the king: 'Your Majesty's question is very profound. He does not know how to answer it, and because he is ashamed to admit that he does not know, he simply points and talks about other things.' The king said to the heretics: 'The Dharma master on the high seat has already answered with his finger, and he is protecting you. He is not speaking with words, but pointing at you, saying that you are mad, and there are many of you who are mad. You people smear your bodies with ashes, expose your bodies, use human skulls to hold feces and eat it, pull out your hair, sleep on thorns, even hang your testicles, jump into the water in winter, and burn yourselves in the summer. Such actions are not the right path, they are all signs of madness.' This is why the Dharma master pointed at you without saying it outright, in order to protect you. This is called naked madness. According to the scriptures, a person's actions cannot be lacking in any way. In the past, there were two brothers who left home to seek the Way. One upheld the precepts, recited scriptures, and meditated, while the other sought alms and cultivated various meritorious deeds. When Sakyamuni Buddha (釋迦牟尼佛) appeared in the world, one was born into a wealthy householder's (長者) family, and the other became a great white elephant, with the strength to break through enemy lines. The wealthy man left home to study the Way and became an arhat (阿羅漢) with six supernormal powers (六神通), but because of his meager blessings, he found it difficult to obtain alms. One day, he went to the city with his bowl to beg for food, but could not obtain anything anywhere. He went to the white elephant's stable and saw that the king provided the elephant with abundant food. He said to the elephant: 'You and I are both forced by our sins.' The elephant immediately felt remorse and did not eat for three days. The elephant keeper was frightened and searched everywhere for the ascetic, saw him, and asked him:

汝作何術令王白象病不能食。答曰。此像是我先身時弟。共于迦葉佛時出家求道。我但持戒誦經坐禪不行佈施。弟但廣求檀越作諸福業佈施不持戒不學。問以其不持戒誦經坐禪故今作此象。大修佈施故飲食備具種種豐足。我但行道不修佈施故。今雖得道乞食不能得。以是事故因緣不同。病得愈者。病有二。一者內病五藏不調結臥宿疹。二者外病奔者逸馬推押墮落兵刃刀杖種種諸病。亦有先業病者。問曰。以何因緣得病。答曰。先世好行鞭杖考掠系𨳰種種惱故。今世得病現世病不知將身飲食不節臥起無常。以是事故得種種病。如是有四百四病。以佛神力故令病者得愈　形殘者得具足。云何名形殘。若有人先世破他身截其頭截手足。或破佛像及父母像故。形殘不具足蒙佛大恩。皆得具足。譬如祇桓中如字揵極。秦言是波斯匿王。兄子端正勇健心性和善王大夫人見之心著即微喚之。欲令從己揵極不從。夫人大怒向王讒之反拔其罪。王聞即節節解之棄于冢間。命未絕頃。其夜虎狼羅剎來欲食之。是時佛到其邊光明照之。身即平服。其心大喜。佛為說法。則得三道。佛幸其手將至祇桓。是人言我身己破己棄佛續我身。今當盡此形壽以身佈施　佛及比丘僧明曰。波斯匿王聞是事。來至祇。桓語揵極言向悔過。汝實無罪枉相形害。今

【現代漢語翻譯】現代漢語譯本：問：你用什麼法術讓國王的白象生病不能吃東西？答：這頭像是我前世的弟弟，我們一起在迦葉佛（Kasyapa Buddha）時期出家求道。我只是持戒、誦經、坐禪，不做佈施。弟弟卻廣求施主，做各種福德事業，佈施而不持戒、不學習。問：因為他不持戒、誦經、坐禪，所以今世變成這頭象？因為他大修佈施，所以飲食具備，種種豐足？答：我只是修行，不修佈施，所以今世雖然得道，卻乞食都得不到。因為這個緣故，因緣不同。病要怎麼才能好呢？病有兩種，一種是內病，五臟不調，結滯宿疾；一種是外病，被奔跑的馬踢到、推擠跌落、兵刃刀杖等各種病。也有先世的業報病。問：因為什麼因緣會得病？答：前世喜歡用鞭杖拷打、捆綁囚禁，種種惱害眾生。今世得病，或者現世不知保養身體，飲食不節制，作息沒有規律。因為這些緣故，會得各種病。像這樣有四百零四種病。以佛的神力，讓生病的人痊癒，形體殘缺的人得到具足。什麼叫做形體殘缺？如果有人前世破壞他人身體，砍斷他們的頭、手、腳，或者破壞佛像以及父母的雕像，所以形體殘缺不全，蒙受佛的大恩，都能夠得到具足。譬如祇桓（Jetavana）中如字揵極（Kanakavarna，意為金色），秦語說是波斯匿王（Prasenajit，意為勝軍王）的侄子，端正勇健，心性和善，國王的大夫人見到他心生愛慕，就暗中引誘他，想要讓他順從自己，揵極不肯。夫人大怒，向國王誣陷他，反過來揭發他的罪行。國王聽了，就把他節節肢解，丟棄在墳墓間。性命還沒斷絕的時候，當晚虎狼羅剎來想要吃他。這時佛來到他身邊，光明照耀著他，他的身體立刻恢復完整。他的內心非常歡喜，佛為他說法，他就證得了三果。佛憐憫他，用手將他帶到祇桓。這個人說：『我的身體已經被破壞、被拋棄，是佛延續了我的生命，現在應當盡此一生的壽命，以身佈施給佛以及比丘僧。』第二天，波斯匿王聽到這件事，來到祇桓，對揵極說：『我向你懺悔，你實在沒有罪，我冤枉地傷害了你。』

【English Translation】 English version: Question: What magic did you use to make the king's white elephant sick and unable to eat? Answer: This elephant was my younger brother in a previous life. We both left home to seek the Way during the time of Kasyapa Buddha (迦葉佛). I only upheld the precepts, recited scriptures, and practiced meditation, without giving alms. My brother, however, widely sought donors, performed various meritorious deeds, gave alms but did not uphold the precepts or study. Question: Because he did not uphold the precepts, recite scriptures, or practice meditation, he is now this elephant? Because he greatly practiced giving, his food and drink are fully provided and abundant? Answer: I only practiced the Way, without practicing giving, so although I attained the Way in this life, I cannot even obtain alms. Because of this reason, the causes and conditions are different. How can the illness be cured? There are two kinds of illnesses: one is internal illness, where the five organs are not in harmony, causing stagnation and chronic diseases; the other is external illness, being kicked by a running horse, being pushed and falling, or various illnesses caused by weapons, knives, and sticks. There are also illnesses caused by past karma. Question: What causes illness? Answer: In past lives, one liked to use whips and canes to torture, bind, and imprison, causing various kinds of suffering to sentient beings. In this life, one gets sick, or in this life, one does not know how to take care of the body, one's diet is not moderate, and one's rest is not regular. Because of these reasons, one gets various kinds of illnesses. Like this, there are four hundred and four kinds of illnesses. By the power of the Buddha, the sick are healed, and those with incomplete forms become complete. What is meant by incomplete forms? If someone in a past life destroyed the bodies of others, cut off their heads, hands, and feet, or destroyed Buddha images or images of parents, so their forms are incomplete, they receive the great kindness of the Buddha and are able to become complete. For example, in Jetavana (祇桓), there was Kanakavarna (揵極, meaning golden color), which in Qin language is the nephew of King Prasenajit (波斯匿王, meaning victorious army king), upright, brave, and kind-hearted. The king's chief consort saw him and became enamored, secretly enticing him, wanting him to obey her, but Kanakavarna refused. The consort became furious and slandered him to the king, falsely accusing him of crimes. The king heard this and dismembered him joint by joint, discarding him in the graveyard. Before his life was extinguished, that night tigers, wolves, and rakshasas came wanting to eat him. At this time, the Buddha came to his side, and his light illuminated him, and his body immediately became whole again. His heart was filled with great joy, and the Buddha spoke the Dharma for him, and he attained the three fruits. The Buddha pitied him and took him to Jetavana with his hand. This person said, 'My body has already been destroyed and discarded, it is the Buddha who has continued my life. Now I should dedicate this life to giving my body to the Buddha and the Bhikshu Sangha.' The next day, King Prasenajit heard about this and came to Jetavana, saying to Kanakavarna, 'I repent to you, you are truly innocent, and I have wronged you by harming you.'

當與汝分國半治。揵極言。我亦厭矣。王亦無罪。我宿世殃各罪報應爾。我今己身施佛及僧不復還也。如是若有眾生不具足者。蒙佛光明得具足。就此愿中但有二別。第一標數。二出外化之境。即是盲聾眾生何意無興愿明公何假興愿求病六情不具。所以此中不興也　第七愿者。此下兩愿就慈悲體為一雙。初一愿是悲願。就此中復分為之第標數。第二興愿即出悲體。第三下施眾生。第七愿初標數使我來世。此下第二興愿就興愿中復為三。第一齣悲家境。第三正明悲體。若有苦惱無救護者。此明悲境。我為此等設大法藥。第二正出悲體令諸疾病。皆得除愈。第三回施眾生　第八愿者。第二明慈體。就明慈體中亦分為三。第一標數。第二興愿。即出慈體。第三回施眾生。第八愿者初先標愿使我來世。第二興愿。就此中復分為二。第一齣慈境。第二齣慈體也。使我來世。以善業因緣為諸惡業無量眾生。第一齣慈家境也。講宣妙法。第二慈體□度脫得實智入智慧門得權智也。普使明瞭。第三回施眾生也　第九愿者。此是第五制天魔摧外道為一雙置后。就初制天魔愿中凡有三階。第一標數。第二興愿下制天魔。第三上隆三寶。第九愿者。第一標數。使我來世摧伏惡魔。第二下制天魔有兩句。初制天魔下句他外道也。顯揚清凈無上道

【現代漢語翻譯】現代漢語譯本『當與你分國一半治理。』揵（Qián，人名）極力勸說。我說：『我也厭倦了。國王也沒有罪過。這是我宿世的罪業各自得到報應罷了。我現在已經將自身施捨給佛和僧眾，不再要回來了。』像這樣，如果有眾生不具足的，蒙佛的光明得以具足。就這個願望中只有兩點區別。第一是標明數量，第二是指出教化的範圍。也就是說，盲聾的眾生為什麼沒有興起這個願望呢？賢明的人為什麼要去發願求得疾病或者六根不全呢？所以這裡沒有興起這個願望。第七愿，下面這兩個願望就慈悲的本體作為一對。第一個願望是悲願。就這個悲願中又分為：第一是標明數量，第二是興起願望，也就是發出悲憫的本體，第三是施予眾生。第七愿首先標明數量：『使我來世』。下面第二是興起願望，在興起願望中又分為三點。第一是指出悲憫的對象，第二是正式闡明悲憫的本體，第三是迴向施予眾生。『若有苦惱無救護者』，這是說明悲憫的對象。『我為此等設大法藥』，第二是正式發出悲憫的本體，『令諸疾病，皆得除愈』。第三是迴向施予眾生。第八愿，第二是闡明慈愛的本體。在闡明慈愛的本體中也分為三點。第一是標明數量，第二是興起願望，也就是發出慈愛的本體，第三是迴向施予眾生。第八愿首先標明願望：『使我來世』。第二是興起願望。在其中又分為兩點。第一是指出慈愛的對象，第二是發出慈愛的本體。『使我來世，以善業因緣為諸惡業無量眾生』，第一是指出慈愛的對象。『講宣妙法』，第二是慈愛的本體，使他們『度脫得實智入智慧門得權智也』，普遍使他們明瞭。第三是迴向施予眾生。第九愿，這是第五個願望，將制伏天魔、摧毀外道作為一對放在後面。就最初的制伏天魔的願望中，總共有三個階段。第一是標明數量，第二是興起願望，制伏天魔，第三是弘揚三寶。第九愿，第一是標明數量：『使我來世摧伏惡魔』。第二是制伏天魔，有兩句話。首先是制伏天魔，下一句是制伏其他外道。『顯揚清凈無上道』。

【English Translation】 English version 『I will divide the country with you and govern it together.』 Jian (Qián, a person's name) earnestly advised. I said, 『I am also weary of it. The king is not guilty either. It is just that my past sins are receiving their respective retribution. I have already given myself to the Buddha and the Sangha, and I will not take it back.』 Like this, if there are sentient beings who are incomplete, may they become complete through the light of the Buddha. In this vow, there are only two differences. The first is to specify the number, and the second is to point out the realm of transformation. That is to say, why haven't blind and deaf sentient beings raised this vow? Why would a wise person make a vow to seek illness or incomplete faculties? Therefore, this vow is not raised here. The seventh vow, the following two vows take the essence of compassion as a pair. The first vow is the vow of compassion. Within this vow of compassion, it is further divided into: first, specifying the number; second, raising the vow, which is to express the essence of compassion; and third, giving to sentient beings. The seventh vow first specifies the number: 『May I in the future life.』 The second is to raise the vow, which is further divided into three points. The first is to point out the object of compassion, the second is to formally explain the essence of compassion, and the third is to dedicate and give to sentient beings. 『If there are those who are suffering and have no protection,』 this explains the object of compassion. 『I will establish great Dharma medicine for them,』 the second is to formally express the essence of compassion, 『so that all diseases may be eliminated.』 The third is to dedicate and give to sentient beings. The eighth vow, the second is to explain the essence of loving-kindness. In explaining the essence of loving-kindness, it is also divided into three points. The first is to specify the number, the second is to raise the vow, which is to express the essence of loving-kindness, and the third is to dedicate and give to sentient beings. The eighth vow first specifies the vow: 『May I in the future life.』 The second is to raise the vow. Within it, it is further divided into two points. The first is to point out the object of loving-kindness, and the second is to express the essence of loving-kindness. 『May I in the future life, through the causes and conditions of good karma, for the countless sentient beings with evil karma,』 the first is to point out the object of loving-kindness. 『Speaking and proclaiming the wonderful Dharma,』 the second is the essence of loving-kindness, enabling them to 『be liberated and attain true wisdom, enter the gate of wisdom, and attain expedient wisdom,』 universally enabling them to understand. The third is to dedicate and give to sentient beings. The ninth vow, this is the fifth vow, placing the subduing of heavenly demons and the destroying of external paths as a pair at the end. In the initial vow of subduing heavenly demons, there are a total of three stages. The first is to specify the number, the second is to raise the vow, subduing heavenly demons, and the third is to promote the Three Jewels. The ninth vow, the first is to specify the number: 『May I in the future life subdue evil demons.』 The second is to subdue heavenly demons, with two sentences. The first is to subdue heavenly demons, and the next sentence is to subdue other external paths. 『Manifesting and proclaiming the pure and unsurpassed path.』

法。第三上隆三寶。即釋上句云何那若使佛興愿。但位心制天魔及外道。此心非善。下釋言所以制天魔本為上隆三寶。並無惠意也　第十愿者。第二化諸外道。何意化外道。乃言王法所加解言九十六種道。王亦是一道。豈非化道耶。就此愿中復分為二。第一標數。第二興愿第三施眾生。第十愿者。第一標數。使我來世。此下第二齣愿家事也。如是諸苦惱眾生等悉令解脫。第三下施眾生耶　第十一愿者。此下第六雙出慈悲境。此第一先標悲境。就此中復分為三。第一標數。第二興愿。第三齣悲境。即下施眾生。第十一愿者使我來世。第二興愿者若有眾生飢火所惱。此下第三齣境。即下施眾生也　第十二愿者。此下第二次出慈境。就此凡有五階。第一標數。第二興愿。第三齣慈境。第四與樂。第五總結。十二愿者。第一標數。使我來世。興愿若有貧凍裸露。

【現代漢語翻譯】現代漢語譯本：法。第三是上隆三寶，即解釋上句，『為何要讓佛興起誓願？』只是爲了制伏心內的天魔以及外道。此心並非善。下面解釋說，之所以要制伏天魔，根本是爲了上隆三寶，並無其他智慧之意。第十愿，第二是化諸外道。『為何要化外道？』乃是說王法所加於的，解釋說九十六種道，王也是一道，豈非也是化道嗎？就此愿中又分為二，第一是標數，第二是興愿，第三是施與眾生。第十愿，第一是標數，『使我來世』，此下第二是發出愿家的心事。『如是諸苦惱眾生等悉令解脫』，第三是下施眾生。第十一愿，此下第六是雙出慈悲之境，此第一先標出悲境。就此中又分為三，第一是標數，第二是興愿，第三是出悲境，即下施眾生。第十一愿，『使我來世』，第二是興愿，『若有眾生飢火所惱』，此下第三是出境，即下施眾生。第十二愿，此下第二次是出慈境。就此凡有五階，第一是標數，第二是興愿，第三是出慈境，第四是給予快樂，第五是總結。第十二愿，第一是標數，『使我來世』，興愿『若有貧窮寒凍的……』（註：上隆三寶指推崇佛法僧三寶；天魔指障礙修行的魔障；外道指不符合佛教教義的修行方法；九十六種道指各種不同的外道修行方式。）

【English Translation】 English version: Dharma. The third is to exalt the Three Jewels (Sangha, Dharma, Buddha). That is, explaining the previous sentence, 'Why should the Buddha make vows?' It is only to subdue the inner Mara (demon) and the heretics (non-Buddhists). This mind is not good. The following explains that the reason for subduing the Mara is fundamentally to exalt the Three Jewels, and there is no other intention of wisdom. The tenth vow, the second is to convert all heretics. 'Why convert heretics?' It is said that the king's law is applied to them, explaining that the ninety-six kinds of paths, the king is also a path, isn't it also a conversion path? In this vow, it is further divided into two, the first is to mark the number, the second is to make a vow, and the third is to give to sentient beings. The tenth vow, the first is to mark the number, 'May I in the next life', the second below is to express the family's wishes. 'May all such suffering sentient beings be liberated', the third is to give to sentient beings. The eleventh vow, the sixth below is to express the realm of loving-kindness and compassion, the first here is to mark the realm of compassion first. In this, it is further divided into three, the first is to mark the number, the second is to make a vow, and the third is to express the realm of compassion, that is, to give to sentient beings. The eleventh vow, 'May I in the next life', the second is to make a vow, 'If there are sentient beings troubled by the fire of hunger', the third below is to express the realm, that is, to give to sentient beings. The twelfth vow, the second below is to express the realm of loving-kindness. In this, there are five stages, the first is to mark the number, the second is to make a vow, the third is to express the realm of loving-kindness, the fourth is to give happiness, and the fifth is to summarize. The twelfth vow, the first is to mark the number, 'May I in the next life', making the vow 'If there are poor and freezing...' (Note: 'Exalt the Three Jewels' refers to venerating the Buddha, Dharma, and Sangha; 'Mara' refers to the demonic obstacles that hinder practice; 'Heretics' refers to practices that do not conform to Buddhist teachings; 'Ninety-six kinds of paths' refers to various different heretical practices.)