X75n1510_釋迦如來行跡頌
卍新續藏第 75 冊 No. 1510 釋迦如來行跡頌
No. 1510-A 釋迦如來行跡頌序
正順大夫密直司左副代言判繕工寺進賢提學知制 教李叔琪 述
夫業于儒者。雖未窮五常之源而行之。要知先聖文宣王之垂世立教權輿壺奧。有來問者粗說之。可稱為儒。為釋氏者亦然。既舍爾姓而投釋種。本師如來出興行化一大事因。必先覼縷。然後方名為釋子。噫無二人。儻有。焉何未嘗耳目其一二。今始興山人默公字無寄。為人拙而無華。㒵如其心。少游天臺山。專精空假中。手述如來行跡。編之以五字。隨句而注。書成兩軸。規將繡梓以遐傳。其博覽該通。則於此毛知鳳矣。且如釋迦宗派。與金口言之詳。未老夫不之學。安敢措手于其間。末如也已。但美其強記而精述云。
時
大元至順庚午四月日 晦巖老人書于柯亭
No. 1510
釋迦如來行跡頌(並序)
天臺末學浮庵 無寄 撰集
詳夫。法性圓融無二相。寧存乎依正根塵。真如清凈祇一源。何隔于自他生佛。而眾生昧斯妙理。于多劫韜己靈光。恒安住三德藏中。而恒自昧。亦臥在一如床上。然亦不知。故我能仁哀茲倒惑。欲委家中之寶。又示衣里之珠。是以不來而來。
【現代漢語翻譯】 現代漢語譯本 《釋迦如來行跡頌序》
正順大夫、密直司左副代言、判繕工寺、進賢提學、知制誥 李叔琪 述
大凡致力於儒學的人，即使未能窮盡五常（仁、義、禮、智、信）的本源並加以實踐，也應該知道先聖文宣王（孔子）垂世立教的根本和精髓。有人來問，粗略地解釋一下，就可以稱為儒者。做釋氏弟子也是如此。既然捨棄了原來的姓氏而歸於釋迦的門下，對於本師如來出世、興盛教化這一重大因緣，必須首先詳細瞭解，然後才能稱為釋子。唉，沒有第二種可能。如果有人不瞭解，那一定是因為他們從未親耳聽聞或親眼見過其中的一二。如今，始興山人默公，字無寄，為人樸拙而沒有浮華，他的外表正如他的內心。他年輕時遊歷天臺山，專心研究空、假、中三諦。他親手撰寫了如來的行跡，用五字句編排，並逐句加以註釋。書寫完成後，準備付梓印刷，以便廣泛流傳。他博覽群書、通達事理，從這本書中就可以略知一二了。至於釋迦宗派，以及佛陀金口所宣說的詳細教義，我這個老夫沒有學習過，怎敢隨意插手其中呢？只能作罷。但我讚美他記憶力強，敘述精詳。
時
大元至順庚午四月日 晦巖老人書于柯亭
《釋迦如來行跡頌》（並序）
天臺末學 浮庵 無寄 撰集
詳細地說，法性圓融，沒有兩種不同的相狀，哪裡還存在依報和正報、根和塵的分別呢？真如清凈，只有一個本源，又怎麼會有自和他、眾生和佛的隔閡呢？然而眾生迷惑于這種微妙的道理，在漫長的劫數中遮蔽了自己的靈光。他們恒常安住在三德藏（法身德、般若德、解脫德）中，卻始終不能覺悟，就像睡在一如的床上，卻不知道一樣。因此，我佛能仁（釋迦牟尼佛）哀憐眾生的顛倒迷惑，想要把家中的寶藏（佛性）交付給他們，又像展示衣里藏著的寶珠一樣。所以，佛是不來而來。
【English Translation】 English version Preface to 'Ode to the Deeds of Shakyamuni Tathagata'
Written by Li Shuqi, Grand Master of Zhengshun, Deputy Director of the Secretarial Bureau on the Left, Vice Director of the Construction Temple, Advanced Scholar of Jinxian, and Drafter of Imperial Edicts
Generally speaking, those who devote themselves to Confucianism, even if they have not fully explored the source of the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness) and practiced them, should know the foundation and essence of the teachings established by the sage King Wenxuan (Confucius) for the world. If someone comes to ask, a rough explanation can be given, and they can be called a Confucian. It is the same for those who become disciples of Shakya. Since they have abandoned their original surnames and joined the Shakya lineage, they must first understand in detail the great cause of the Tathagata's (Buddha's) appearance in the world and the flourishing of his teachings, and then they can be called disciples of the Buddha. Alas, there is no second possibility. If someone does not understand, it must be because they have never heard or seen even a part of it. Now, Mo Gong of Shixing Mountain, whose courtesy name is Wuji, is simple and unadorned, his appearance matching his heart. In his youth, he traveled to Mount Tiantai and devoted himself to the study of the Three Truths of Emptiness, Provisional Existence, and the Middle Way. He personally wrote down the deeds of the Tathagata, arranging them in five-character verses and annotating them verse by verse. After the book was completed, he planned to have it printed and published widely. His extensive reading and thorough understanding can be glimpsed from this book. As for the Shakya sect and the detailed teachings spoken from the Buddha's golden mouth, this old man has not studied them, so how dare I interfere? I can only leave it at that. But I praise his strong memory and detailed narration.
Time:
Day of the fourth month of the Gengwu year of the Zhishun era of the Great Yuan Dynasty. Written by the Old Man of Huiyan at Keting.
'Ode to the Deeds of Shakyamuni Tathagata' (with Preface)
Compiled by Wuji of Fuan, a junior student of Tiantai
In detail, the Dharma-nature is perfectly fused and has no two different aspects. Where can there be the distinction between dependent and principal retributions, roots and dusts? True Thusness is pure and has only one source. How can there be separation between self and other, sentient beings and Buddhas? However, sentient beings are deluded by this subtle principle, obscuring their spiritual light for countless kalpas. They constantly dwell in the Three Virtue Treasures (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue), but they are always unable to awaken, just like sleeping on a bed of Suchness but not knowing it. Therefore, my Buddha Shakyamuni, the Able One, pities the inverted delusions of sentient beings, wanting to deliver the treasure of the home (Buddha-nature) to them, just like showing a jewel hidden in the robe. Therefore, the Buddha comes without coming.
布身云于堪忍。無說而說。滋法雨于沃焦。歷四十九年。設三百餘會。不度而度。度窮有識。非滅而滅。滅入無餘。其方便也不可思量。其饒益也寧容喻說。自雙林到於今日。將二千三百年。從五印至於此方。過六萬八千里。而猶遺風遐振兮。蕩了煩云。餘澤遠沾兮。榮乎槁物。蕩蕩慈悲之海。巍巍乎恩德之山。嗚呼我等眾生。以底業緣。游何方所。早不親聞梵音之說。又未得遭正法之時。俄受生於季末之艱。亦賦性也頑囂之甚。然而幸承慈化。濫預釋門。㒵可類于道流。行全乖于戒品。雖讀誦于經論。不解根宗。或尋討于記章。但希利養。是以未有思修之慧。安期證得之功。若是念之。可無恥也。竊聞如欲揀邪而入聖正道。應先學教而知佛化儀。是則已分得於賢聖之心肝。亦可為於人天之眼目。如是方名佛子。不然豈免魔徒。且如世流。若不知厥父之姓名生沒日時甲乙多少所作眾業高夷巧拙。則斯曰人頭之獸也。不孝莫大乎是。其為釋子。若未了本師之氏字誕滅年月壽命遠近所說諸教權實顯密。則此稱僧㒵之俗歟。不順孰過於茲。當知不孝不順之𠎝。未免無間無斷之苦。
夫吾佛出興行化之跡。遺法普被。益物之緣。世界成住壞空之事。劫波大小長短之由。布在經論。可以鏡焉。然我等新學沙彌之輩。不能廣
【現代漢語翻譯】 現代漢語譯本： 以身體示現於堪忍世界（Saha world，指我們所居住的娑婆世界）。不通過言語而說法，將佛法的甘露滋潤在貧瘠的土地上。歷經四十九年，開設了三百多場法會，看似沒有度化眾生卻又度化了，度化了所有有意識的生命。看似寂滅卻又不是真正的滅絕，而是進入了無余涅槃（Parinirvana，指完全的涅槃）。這種方便法門是不可思議的，它所帶來的利益也是無法用語言來形容的。從佛陀在雙林入滅到今天，已經過去了二千三百年。從古印度傳到這裡，跨越了六萬八千里。佛陀的遺風仍然在遙遠的地方傳播，滌盪著煩惱的烏雲，留下的恩澤滋潤著乾枯的事物。佛陀的慈悲像大海一樣浩瀚，恩德像山一樣巍峨。唉，我們這些眾生，因為過去的業力，漂泊在何處？很早的時候沒有親自聽到佛陀的教誨，又沒有遇到正法興盛的時代，卻在末法時期艱難地生存。我們的本性又是如此的頑固和喧囂。然而，我們有幸承受佛陀的慈悲教化，勉強算是進入了佛門。外表或許像個修行人，但行為卻完全違背了戒律。雖然也讀誦經書，卻不理解其根本宗旨。或者研究註解，卻只是爲了追求名利。因此，我們沒有思考和修行的智慧，也沒有證得任何成就的希望。如果這樣想下去，真是太可怕了。我聽說，如果想要辨別邪道而進入聖賢的正道，應該先學習佛法，瞭解佛陀的教化和儀軌。這樣才能稍微理解聖賢的心意，也可以成為人天的眼目。這樣才能被稱為佛子，否則怎麼能避免成為魔的眷屬呢？就像世俗之人，如果不知道自己父親的姓名、生卒年月、所作所為、能力高低，那麼這個人就如同長著人頭的野獸一樣。不孝莫過於此。作為佛弟子，如果不瞭解本師（Sakyamuni，指釋迦摩尼佛）的姓氏、誕辰、涅槃年月、壽命長短、所說的各種教法（權教、實教、顯教、密教），那麼這個人就如同穿著僧衣的俗人一樣。不順莫過於此。應當知道，不孝不順的罪過，難免會遭受無間地獄的痛苦。
佛陀出世弘法的事蹟，遺留下來的教法普遍利益眾生，世界成住壞空的變化，劫波（Kalpa，指時間單位）的大小長短，都記載在經論中，可以從中借鑑。然而，我們這些新學的沙彌（Sramanera，指佛教出家男子），不能廣泛地學習。 English version: He manifested his body in the Saha world (Saha world, referring to the world we live in). He preached without speaking, nourishing the barren land with the nectar of Dharma. Over forty-nine years, he held more than three hundred Dharma assemblies, seemingly not delivering beings yet delivering them, delivering all conscious life. Seemingly extinguished, yet not truly extinct, but entering Parinirvana (Parinirvana, referring to complete Nirvana). This expedient means is inconceivable, and the benefits it brings are indescribable. From the Buddha's Parinirvana in the twin Sala trees until today, two thousand three hundred years have passed. From ancient India to here, it has crossed sixty-eight thousand miles. The Buddha's legacy still spreads far and wide, dispelling the clouds of affliction, and the remaining grace nourishes withered things. The Buddha's compassion is as vast as the sea, and his virtue is as majestic as a mountain. Alas, we sentient beings, due to past karma, wander in what direction? We did not personally hear the Buddha's teachings early on, nor did we encounter the flourishing of the true Dharma, but we live arduously in the degenerate age. Our nature is so stubborn and noisy. However, we are fortunate to receive the Buddha's compassionate teachings, barely considered to have entered the Buddhist gate. Outwardly, we may resemble practitioners, but our actions completely violate the precepts. Although we recite scriptures, we do not understand their fundamental principles. Or we study commentaries, but only to pursue fame and gain. Therefore, we lack the wisdom of contemplation and practice, and we have no hope of attaining any achievements. If we continue to think this way, it is truly terrifying. I have heard that if one wants to distinguish heresy and enter the correct path of the sages, one should first study the Dharma and understand the Buddha's teachings and rituals. Only then can one slightly understand the minds of the sages, and can also become the eyes of humans and devas. Only then can one be called a Buddha's disciple, otherwise how can one avoid becoming a member of Mara's retinue? Just like worldly people, if they do not know their father's name, date of birth and death, deeds, abilities, then that person is like a beast with a human head. There is no greater filial impiety than this. As a Buddhist disciple, if one does not understand the name of the original teacher (Sakyamuni, referring to Sakyamuni Buddha), the date of birth, the year of Parinirvana, the length of life, the various teachings (provisional teachings, true teachings, exoteric teachings, esoteric teachings), then this person is like a layman wearing monastic robes. There is no greater disobedience than this. It should be known that the sins of unfilial piety and disobedience will inevitably suffer the pain of uninterrupted hell.
The Buddha's deeds of appearing in the world and propagating the Dharma, the teachings left behind that universally benefit beings, the changes of the world's formation, existence, destruction, and emptiness, the size and length of kalpas (Kalpa, referring to a unit of time), are all recorded in the scriptures, from which we can learn. However, we new Sramaneras (Sramanera, referring to a Buddhist novice monk) cannot study extensively.
【English Translation】 Modern Chinese translation: He manifested his body in the Saha world (Saha world, referring to the world we live in). He preached without speaking, nourishing the barren land with the nectar of Dharma. Over forty-nine years, he held more than three hundred Dharma assemblies, seemingly not delivering beings yet delivering them, delivering all conscious life. Seemingly extinguished, yet not truly extinct, but entering Parinirvana (Parinirvana, referring to complete Nirvana). This expedient means is inconceivable, and the benefits it brings are indescribable. From the Buddha's Parinirvana in the twin Sala trees until today, two thousand three hundred years have passed. From ancient India to here, it has crossed sixty-eight thousand miles. The Buddha's legacy still spreads far and wide, dispelling the clouds of affliction, and the remaining grace nourishes withered things. The Buddha's compassion is as vast as the sea, and his virtue is as majestic as a mountain. Alas, we sentient beings, due to past karma, wander in what direction? We did not personally hear the Buddha's teachings early on, nor did we encounter the flourishing of the true Dharma, but we live arduously in the degenerate age. Our nature is so stubborn and noisy. However, we are fortunate to receive the Buddha's compassionate teachings, barely considered to have entered the Buddhist gate. Outwardly, we may resemble practitioners, but our actions completely violate the precepts. Although we recite scriptures, we do not understand their fundamental principles. Or we study commentaries, but only to pursue fame and gain. Therefore, we lack the wisdom of contemplation and practice, and we have no hope of attaining any achievements. If we continue to think this way, it is truly terrifying. I have heard that if one wants to distinguish heresy and enter the correct path of the sages, one should first study the Dharma and understand the Buddha's teachings and rituals. Only then can one slightly understand the minds of the sages, and can also become the eyes of humans and devas. Only then can one be called a Buddha's disciple, otherwise how can one avoid becoming a member of Mara's retinue? Just like worldly people, if they do not know their father's name, date of birth and death, deeds, abilities, then that person is like a beast with a human head. There is no greater filial impiety than this. As a Buddhist disciple, if one does not understand the name of the original teacher (Sakyamuni, referring to Sakyamuni Buddha), the date of birth, the year of Parinirvana, the length of life, the various teachings (provisional teachings, true teachings, exoteric teachings, esoteric teachings), then this person is like a layman wearing monastic robes. There is no greater disobedience than this. It should be known that the sins of unfilial piety and disobedience will inevitably suffer the pain of uninterrupted hell.
The Buddha's deeds of appearing in the world and propagating the Dharma, the teachings left behind that universally benefit beings, the changes of the world's formation, existence, destruction, and emptiness, the size and length of kalpas (Kalpa, referring to a unit of time), are all recorded in the scriptures, from which we can learn. However, we new Sramaneras (Sramanera, referring to a Buddhist novice monk) cannot study extensively. English version: He manifested his body in the Saha world (Saha world, referring to the world we live in). He preached without speaking, nourishing the barren land with the nectar of Dharma. Over forty-nine years, he held more than three hundred Dharma assemblies, seemingly not delivering beings yet delivering them, delivering all conscious life. Seemingly extinguished, yet not truly extinct, but entering Parinirvana (Parinirvana, referring to complete Nirvana). This expedient means is inconceivable, and the benefits it brings are indescribable. From the Buddha's Parinirvana in the twin Sala trees until today, two thousand three hundred years have passed. From ancient India to here, it has crossed sixty-eight thousand miles. The Buddha's legacy still spreads far and wide, dispelling the clouds of affliction, and the remaining grace nourishes withered things. The Buddha's compassion is as vast as the sea, and his virtue is as majestic as a mountain. Alas, we sentient beings, due to past karma, wander in what direction? We did not personally hear the Buddha's teachings early on, nor did we encounter the flourishing of the true Dharma, but we live arduously in the degenerate age. Our nature is so stubborn and noisy. However, we are fortunate to receive the Buddha's compassionate teachings, barely considered to have entered the Buddhist gate. Outwardly, we may resemble practitioners, but our actions completely violate the precepts. Although we recite scriptures, we do not understand their fundamental principles. Or we study commentaries, but only to pursue fame and gain. Therefore, we lack the wisdom of contemplation and practice, and we have no hope of attaining any achievements. If we continue to think this way, it is truly terrifying. I have heard that if one wants to distinguish heresy and enter the correct path of the sages, one should first study the Dharma and understand the Buddha's teachings and rituals. Only then can one slightly understand the minds of the sages, and can also become the eyes of humans and devas. Only then can one be called a Buddha's disciple, otherwise how can one avoid becoming a member of Mara's retinue? Just like worldly people, if they do not know their father's name, date of birth and death, deeds, abilities, then that person is like a beast with a human head. There is no greater filial impiety than this. As a Buddhist disciple, if one does not understand the name of the original teacher (Sakyamuni, referring to Sakyamuni Buddha), the date of birth, the year of Parinirvana, the length of life, the various teachings (provisional teachings, true teachings, exoteric teachings, esoteric teachings), then this person is like a layman wearing monastic robes. There is no greater disobedience than this. It should be known that the sins of unfilial piety and disobedience will inevitably suffer the pain of uninterrupted hell.
The Buddha's deeds of appearing in the world and propagating the Dharma, the teachings left behind that universally benefit beings, the changes of the world's formation, existence, destruction, and emptiness, the size and length of kalpas (Kalpa, referring to a unit of time), are all recorded in the scriptures, from which we can learn. However, we new Sramaneras (Sramanera, referring to a Buddhist novice monk) cannot study extensively.
尋。昧者多矣。故今不肖依天臺四教儀文。又摭諸經論中所著之言。及詳眾傳記上所彰之說。編以成頌。凡七百七十六句。而又句中義未顯者。仍以本文注于句下。使見者易曉焉。是則視近見遠。據略知廣矣。然而援引稍繁。言辭未婉。縱知眾嘖之歸己。庶資新進之初行。冀諸達士毋以為誚。時天曆元年戊辰臘月既望序述云。
釋迦如來行跡頌捲上
釋迦此云能仁。是姓。牟尼此云寂默。其號也。謂仁慈愍物。三業離暄雜故。如來者。十號之首稱。謂乘如實道。來成正覺也。又金剛經云。無所從來。亦無所去。故名如來。夫諸佛境界非土非身。隨順群機強立依正。故一代聖教中。總明四土三身。謂一染凈同居土。凡聖同居。二方便有餘土。斷見修煩惱三乘人居。應身所化。應有二。劣應化同居土。勝應化方便土。三實報無障礙土。分斷根本無明法身菩薩居。報身所化。四常寂光土。唯妙覺法身所居也。今娑婆世界則劣應所化。然三身一體。四土無別。何者。法身是體。二身是用。寂光是體。三土是用。即體之用。三四宛然。即用之體。三四是一。如展拳為指。斂指為拳。拳是體。指則用。體用似殊。祇是一手。我釋主不動寂光而游化娑婆。不捨法身而示現報應。是知娑婆即寂光。寂光即娑婆。報應即法身
【現代漢語翻譯】 現代漢語譯本： 探尋佛法真諦的人很多，但真正理解的人卻很少。因此，我這個不才之人，依據天臺四教儀文，又參考諸經論中所記載的言論，以及詳細考察各種傳記上所彰顯的說法，編撰成這篇頌文，共七百七十六句。對於句中含義不夠明顯的，仍然用原文進行註釋，使閱讀者容易理解。這樣就能做到由近及遠，由略知廣。然而，由於引用的內容稍顯繁瑣，言辭不夠委婉，即使知道眾人的批評會指向自己，也希望能夠幫助初學者入門。希望各位通達之士不要以此為笑。時值天曆元年戊辰臘月既望（農曆十二月十六日），序述如上。
釋迦如來行跡頌捲上
釋迦（Śākyamuni）：此譯為『能仁』，是姓氏。牟尼（Muni）：此譯為『寂默』，是稱號。意為仁慈憐憫眾生，身口意三業遠離喧囂雜亂。如來（Tathāgata）：是佛的十種稱號之首，意為乘如實之道，來成就正覺。又《金剛經》說：『無所從來，亦無所去，故名如來。』諸佛的境界並非侷限於特定的國土或身軀，而是隨順眾生的根機而建立依報和正報。因此，一代聖教中，總共闡明了四土三身。所謂四土，即：一、染凈同居土：凡夫和聖人共同居住。二、方便有餘土：斷除見惑和修惑的三乘人所居住，是應身佛所教化的地方。應身佛有兩種：劣應身佛教化同居土，勝應身佛教化方便土。三、實報無障礙土：分斷根本無明的法身菩薩所居住，是報身佛所教化的地方。四、常寂光土：唯有妙覺法身佛所居住的地方。現在我們所處的娑婆世界，是劣應身佛所教化的地方。然而，三身實為一體，四土並無差別。為什麼這麼說呢？法身是本體，應身和報身是法身的功用。常寂光土是本體，其餘三土是常寂光土的功用。本體的功用，三土和四土宛然存在；功用的本體，三土和四土歸於一體。三土和四土實為一體，就像展開拳頭成為手指，收攏手指成為拳頭。拳頭是本體，手指是功用。本體和功用看似不同，實際上只是一隻手。我們的釋迦主（Śākyamuni）不離開常寂光土而游化娑婆世界，不捨棄法身而示現報身和應身。由此可知，娑婆世界即是常寂光土，常寂光土即是娑婆世界，報身和應身即是法身。
【English Translation】 English version: Many seek the truth of Buddhism, but few truly understand it. Therefore, I, an unworthy person, rely on the 'Fourfold Teachings' of the Tiantai school, and also refer to the words recorded in various sutras and treatises, as well as carefully examine the statements manifested in various biographies, to compile this hymn, consisting of seven hundred and seventy-six sentences. For those sentences whose meaning is not clear enough, I still use the original text for annotation, so that readers can easily understand. In this way, one can see the distant from the near, and know the broad from the brief. However, because the cited content is slightly cumbersome and the wording is not tactful enough, even knowing that the criticisms of the public will be directed at myself, I hope to help beginners get started. I hope that all enlightened people will not laugh at this. This preface is written on the sixteenth day of the twelfth month of the Wuchen year of the Tianli reign (Lunar December 16th).
Hymn on the Deeds of Śākyamuni Tathāgata, Volume 1
Śākyamuni: This translates to 'Capable Sage,' which is the surname. Muni: This translates to 'Silent One,' which is the title. It means being benevolent and compassionate to all beings, with the three karmas of body, speech, and mind being far from noise and confusion. Tathāgata: This is the first of the Buddha's ten titles, meaning to come and achieve perfect enlightenment by riding the path of suchness. Also, the Diamond Sutra says: 'From nowhere does he come, and nowhere does he go, therefore he is called Tathāgata.' The realm of all Buddhas is not limited to specific lands or bodies, but establishes dependent and rightful rewards according to the faculties of beings. Therefore, in the entire sacred teaching, the four lands and three bodies are generally explained. The so-called four lands are: 1. Land of Co-dwelling of Defilement and Purity: Where ordinary people and sages live together. 2. Land of Expedient Remainder: Where those of the three vehicles who have cut off the delusions of views and cultivation reside, and is the place where the manifested body Buddha teaches. There are two types of manifested body Buddhas: the inferior manifested body Buddha teaches the Land of Co-dwelling, and the superior manifested body Buddha teaches the Land of Expedient. 3. Land of Real Reward Without Obstacles: Where the Dharma body Bodhisattvas who have partially cut off fundamental ignorance reside, and is the place where the reward body Buddha teaches. 4. Land of Eternal Tranquility and Light: The place where only the wonderfully enlightened Dharma body Buddha resides. The Sahā world we are in now is the place where the inferior manifested body Buddha teaches. However, the three bodies are actually one, and the four lands are not different. Why is this so? The Dharma body is the substance, and the manifested body and reward body are the functions of the Dharma body. The Land of Eternal Tranquility and Light is the substance, and the other three lands are the functions of the Land of Eternal Tranquility and Light. The functions of the substance, the three and four lands exist distinctly; the substance of the functions, the three and four lands return to one. The three and four lands are actually one, just like unfolding a fist into fingers, and retracting fingers into a fist. The fist is the substance, and the fingers are the function. The substance and function seem different, but are actually just one hand. Our Śākya Lord does not leave the Land of Eternal Tranquility and Light while traveling and transforming the Sahā world, and does not abandon the Dharma body while manifesting the reward body and manifested body. From this we know that the Sahā world is the Land of Eternal Tranquility and Light, the Land of Eternal Tranquility and Light is the Sahā world, and the reward body and manifested body are the Dharma body.
。法身即報應。又有一師。明四土云。一法性土。法身所居。二自受用土。自受用報身所居。此二土即前常寂光土。三他受用土。他受用報身所居。為初地已上菩薩現一分細相者。即前實報土。四變化土。變化身所居。為地前菩薩及二乘凡夫現一分粗相者。即前方便土。及染凈同居土。或人未別三身四土之義。互相諍論。幾許誤哉。
娑婆世界內 三千大千國 每於一一國 各有一須彌
娑婆亦云索訶。此云堪忍。謂此土眾生能堪忍受一切苦惱故也。如天道則雖是樂處。衰相現時。苦勝地獄。下之五道則純苦無樂。然以苦為樂也。三千大千見下文。須彌亦云蘇迷盧。此云妙高。四寶所成。東面白銀。南青琉璃。西黃金。北黑玻[王*氐]。是故為妙。高於眾山故高。高八萬四千由旬。入水亦爾。俱舍頌云。妙高層有四。相去各十千。旁出十六千。八四二千量。堅首及持鬘。常嬌大王眾。次第居四級。亦住餘七山。由旬亦云由繕那。二十四指為肘。肘即一尺五寸。六尺為弓。五百弓為一俱盧舍。是六里許。即三千尺。八俱盧舍為一由旬。即二萬四千尺也。
旁有七山繞 皆是七寶成 中各香水海 眾華滿其中
七山者。第一持雙山。高四萬二千由旬。廣亦爾。山內水廣八萬由旬。第二
【現代漢語翻譯】 現代漢語譯本：法身即是報應身。又有一位法師，闡明四土的說法：一是法性土，是法身所居住的地方；二是自受用土，是自受用報身所居住的地方。這兩種土就是前面所說的常寂光土。三是他受用土，是他受用報身所居住的地方，為初地以上的菩薩顯現一部分細微的相，就是前面所說的實報土。四是變化土，是變化身所居住的地方，為初地前的菩薩以及二乘凡夫顯現一部分粗糙的相，就是前面所說的方便土以及染凈同居土。如果有人不明白三身四土的含義，互相爭論，那是多麼大的錯誤啊。
娑婆世界內，有三千大千世界，每一個世界裡，各有一座須彌山（妙高山）。
娑婆（Saha）也叫做索訶，意思是『堪忍』。說的是這個世界的眾生能夠堪忍承受一切苦惱。比如天道雖然是快樂的地方，但是衰相顯現的時候，痛苦勝過地獄。下方的五道則是純粹的痛苦沒有快樂，然而（眾生）卻以苦為樂。三千大千世界見下文解釋。須彌（Sumeru）也叫做蘇迷盧，意思是『妙高』。由四寶所成：東面是白銀，南面是青琉璃，西面是黃金，北面是黑玻[王*氐]。因此稱為『妙』。高於所有的山，所以稱為『高』。高八萬四千由旬（Yojana），入水也是一樣。俱舍頌說：『妙高層有四，相去各十千。旁出十六千，八四二千量。堅首及持鬘，常嬌大王眾，次第居四級。亦住餘七山。』由旬（Yojana）也叫做由繕那。二十四指為一肘，一肘就是一尺五寸。六尺為一弓，五百弓為一俱盧舍，大約是六里，也就是三千尺。八俱盧舍為一由旬（Yojana），也就是二萬四千尺。
旁邊有七座山環繞，都是由七寶構成，中間各自有香水海，海中開滿了各種鮮花。
七山是：第一座是持雙山，高四萬二千由旬（Yojana），寬也是這樣。山內的水寬八萬由旬（Yojana）。第二座是...
【English Translation】 English version: The Dharmakaya (法身) is the same as the Sambhogakaya (報應身). Furthermore, there is a teacher who explains the Four Lands (四土) as follows: First, the Dharmata Land (法性土), where the Dharmakaya (法身) resides. Second, the Self-Enjoyment Land (自受用土), where the Self-Enjoyment Sambhogakaya (自受用報身) resides. These two lands are the same as the Eternally Tranquil Light Land (常寂光土) mentioned earlier. Third, the Other-Enjoyment Land (他受用土), where the Other-Enjoyment Sambhogakaya (他受用報身) resides, manifesting a subtle aspect for Bodhisattvas (菩薩) of the First Ground (初地) and above, which is the same as the Actual Reward Land (實報土) mentioned earlier. Fourth, the Transformation Land (變化土), where the Transformation Body (變化身) resides, manifesting a coarse aspect for Bodhisattvas (菩薩) before the First Ground (初地) and the Two Vehicles (二乘) ordinary beings, which is the same as the Expedient Land (方便土) and the Land of Co-residence of Purity and Impurity (染凈同居土) mentioned earlier. If people do not understand the meaning of the Three Bodies (三身) and Four Lands (四土) and argue with each other, how mistaken they are!
Within the Saha World (娑婆世界), there are three thousand great chiliocosms (三千大千國), and in each of these worlds, there is a Mount Sumeru (須彌山).
Saha (娑婆), also called Soha (索訶), means 'endurable'. It refers to the fact that the beings in this land can endure all suffering and afflictions. For example, although the heavenly realm is a place of happiness, when signs of decline appear, the suffering surpasses that of hell. The five lower realms are purely suffering without happiness, yet (beings) take suffering as pleasure. See below for the explanation of three thousand great chiliocosms (三千大千世界). Sumeru (須彌) is also called Sumeru (蘇迷盧), meaning 'wonderfully high'. It is made of four treasures: the east side is white silver, the south side is blue lapis lazuli, the west side is gold, and the north side is black crystal. Therefore, it is called 'wonderful'. It is higher than all mountains, so it is called 'high'. It is 84,000 yojanas (由旬) high, and the same depth into the water. The Kosa verse says: 'Mount Wonderful High has four layers, each separated by ten thousand. Extending sixteen thousand to the sides, with measures of eight, four, and two thousand. Firm Head and Garland Holder, and the constantly charming great king assembly, reside in the four levels in order. They also reside in the other seven mountains.' Yojana (由旬) is also called Yojanas (由繕那). Twenty-four fingers make an elbow, and an elbow is one foot and five inches. Six feet make a bow, and five hundred bows make one krosa, which is about six li, or three thousand feet. Eight krosas make one yojana (由旬), which is twenty-four thousand feet.
Beside it are seven mountains surrounding it, all made of seven treasures, and in the middle of each is a fragrant water sea, filled with various flowers.
The seven mountains are: The first is the Mountain Holding Double (持雙山), which is 42,000 yojanas (由旬) high, and the width is the same. The water inside the mountain is 80,000 yojanas (由旬) wide. The second is...
持軸山。高二萬一千由旬。廣亦爾。山內水廣四萬由旬。第三擔木山。高一萬五百由旬。廣亦爾。山內水廣二萬由旬。第四善見山。高五千二百五十由旬。廣亦爾。山內水廣一萬由旬。第五馬耳山。高二千六百二十五由旬。廣亦爾。山內水廣五千由旬。第六象鼻山。高一千三百一十二由旬半。廣亦爾。山內水廣二千五百由旬。第七魚觜山。高六百五十六由旬。廣亦爾。山內水廣一千二百五十由旬。如是七山間。香水海中。各有優缽羅華波頭摩華拘牟頭華奔茶利華。遍覆水上。
次有堿水海 娑竭龍為主 中有四大洲 四輪王所治
鹹海廣三億三萬六千由旬。深八萬四千由旬。華嚴經云。南閻浮提有二千五百大河。西瞿耶尼有五千大河。東弗波提有七千五百大河。北郁單越有一萬大河。四洲合二萬五千大河。相續不絕。流入大海。復有十光明龍王。雨大海中。水倍過前。又有百光明龍王等八十億諸大龍王。各雨大海。皆悉展轉倍過於前。又如是等八十億龍王宮中。各別出水。流入大海。皆悉展轉倍過於前。婆竭羅龍王太子閻浮幢宮中出水。復倍過前。又娑竭羅龍王宮中出水。復倍過前。其所出水。紺琉璃色。涌出有時。是故大海潮不失時。又云。大海有四熾然光明大寶。布在其底。性極猛熱。常能飲縮
【現代漢語翻譯】 現代漢語譯本 持軸山（Chizhou Mountain），高二萬一千由旬（yojana，古印度長度單位）。寬也一樣。山內水域寬四萬由旬。第三座是擔木山（Danmu Mountain），高一萬五百由旬。寬也一樣。山內水域寬二萬由旬。第四座是善見山（Shanjian Mountain），高五千二百五十由旬。寬也一樣。山內水域寬一萬由旬。第五座是馬耳山（Ma'er Mountain），高二千六百二十五由旬。寬也一樣。山內水域寬五千由旬。第六座是象鼻山（Xiangbi Mountain），高一千三百一十二由旬半。寬也一樣。山內水域寬二千五百由旬。第七座是魚觜山（Yuzi Mountain），高六百五十六由旬。寬也一樣。山內水域寬一千二百五十由旬。像這樣七座山之間，在香水海中，各有優缽羅華（utpala，青蓮花）、波頭摩華（padma，紅蓮花）、拘牟頭華（kumuda，白睡蓮）、奔茶利華（pundarika，白蓮花），遍佈覆蓋水面。
其次是堿水海，娑竭龍（Sāgara-nāga，海龍王）是其主宰，海中有四大洲，由四輪王所統治。
鹹海寬三億三萬六千由旬，深八萬四千由旬。《華嚴經》說，南閻浮提（Jambudvipa，我們所居住的洲）有二千五百條大河，西瞿耶尼（Godaniya，西牛貨洲）有五千條大河，東弗波提（Purvavideha，東勝身洲）有七千五百條大河，北郁單越（Uttarakuru，北俱盧洲）有一萬條大河。四大洲合起來共有二萬五千條大河，相續不斷地流入大海。又有十光明龍王降雨于大海中，水量超過之前。又有百光明龍王等八十億諸大龍王，各自降雨于大海，都層層遞進地超過之前。又像這樣等同的八十億龍王宮中，各自別出水，流入大海，都層層遞進地超過之前。婆竭羅龍王（Varuna-nāga，水天）的太子閻浮幢宮中出水，又超過之前。又娑竭羅龍王宮中出水，又超過之前。其所出的水，是紺琉璃色，涌出有一定的時間，所以大海的潮汐不會失去時節。又說，大海有四熾然光明大寶，分佈在其底部，性質極其猛烈熾熱，常常能夠飲用和收縮海水。
【English Translation】 English version Mount Drdha-aksha (Holder of the Axis), is 21,000 yojanas (an ancient Indian unit of distance) in height. Its width is the same. The water within the mountain is 40,000 yojanas wide. The third is Mount Nimiṃdhara (Bearer of Wood), which is 10,500 yojanas in height. Its width is the same. The water within the mountain is 20,000 yojanas wide. The fourth is Mount Sudarśana (Good to See), which is 5,250 yojanas in height. Its width is the same. The water within the mountain is 10,000 yojanas wide. The fifth is Mount Aśvakarna (Horse Ear), which is 2,625 yojanas in height. Its width is the same. The water within the mountain is 5,000 yojanas wide. The sixth is Mount Gaja-jihva (Elephant Tongue), which is 1,312 and a half yojanas in height. Its width is the same. The water within the mountain is 2,500 yojanas wide. The seventh is Mount Valgu (Fish Beak), which is 656 yojanas in height. Its width is the same. The water within the mountain is 1,250 yojanas wide. Between these seven mountains, in the Fragrant Water Sea, there are utpala (blue lotus), padma (red lotus), kumuda (white water lily), and pundarika (white lotus) flowers, covering the surface of the water.
Next, there is the Salt Water Sea, with Sāgara-nāga (the Dragon King of the Sea) as its lord. Within it are the four great continents, governed by the four Wheel-Turning Kings.
The Salt Sea is 330,000,000 yojanas wide and 84,000 yojanas deep. The Avataṃsaka Sutra says, 'In Jambudvipa (the continent where we live) there are 2,500 great rivers, in Godaniya (Western Cowrie Continent) there are 5,000 great rivers, in Purvavideha (Eastern Superior Body Continent) there are 7,500 great rivers, and in Uttarakuru (Northern Kurus Continent) there are 10,000 great rivers. The four continents together have 25,000 great rivers, flowing continuously into the great sea.' Furthermore, there are ten Light-Emitting Dragon Kings raining into the great sea, the water doubling the previous amount. Moreover, there are eighty billion great Dragon Kings, such as the Hundred Light-Emitting Dragon King, each raining into the great sea, all successively doubling the previous amount. Also, from the palaces of these eighty billion Dragon Kings, water separately flows into the great sea, all successively doubling the previous amount. Water flows from the palace of Jambūdhvaja, the son of Varuna-nāga (Water God), again exceeding the previous amount. Also, water flows from the palace of Sāgara-nāga, again exceeding the previous amount. The water that flows out is the color of dark lapis lazuli, and it surges forth at specific times. Therefore, the tides of the great sea do not miss their appointed times. It is also said that the great sea has four blazing, luminous great treasures, spread out at its bottom, whose nature is extremely fierce and hot, and which are constantly able to drink and shrink the seawater.
無量大水。若無此寶。從四天下乃至有頂。其中所有悉被漂沒［云云］娑竭羅此云鹹海。以所居處為名。而此海中此龍為主。余皆臣屬也。又樓炭經云。亂風大起。吹掘大地。深三百三十萬里。天下諸水皆流歸之。正滿因成大海。其味咸者有三。其一曰。海中有大魚。身長二萬八千里。不凈其中。是故味咸。余不具錄。四洲者。亦云四天下。在須彌山四方大海中。東曰毗提訶。亦云弗波提。此云勝身。周圍七千由旬。形如半月。人長十六肘。壽五百歲。于黑暗中。亦見眾色。耳識所緣。盡一箭道。南曰閻浮提。亦云贍部洲。此云勝金。周圍六千五百由旬。形如車箱。人長三肘半。壽一百歲不定。西曰瞿陀尼。亦云瞿耶尼。此云牛貨洲。周圍七千由旬。形如滿月。人長八肘。壽二百五十歲。眼識所緣。山壁無礙。眼亦聞聲。北曰郁單越。亦云拘盧洲。此云勝洲。周圍八千由旬。形如方座。人長三十二肘。壽一千歲。無中夭者。山障外徹見無礙。耳之所聞。若近若遠。皆悉能聞。又人之初產生長。三洲相似。北洲稍異。謂此中之人。欲心起時。熟視女人。舍之而去。彼女隨後往詣園林。彼男女等。若是父母中表之親。不應行欲者。樹不曲蔭。各自散去。若是非親。應行欲者。樹曲蔭身。隨意娛樂。彼女懷妊。七八日便產。
【現代漢語翻譯】 現代漢語譯本 無量的大水。如果沒有這個寶物，從四大天王所管轄的四天下直到有頂天，其中所有的東西都會被漂沒。（等等）娑竭羅（Sāgara，意為鹹海），這裡的意思是鹹海。以所居住的地方為名。而這個海中，此龍為首領，其餘都是它的臣屬。另外，《樓炭經》中說，狂風大起，吹掘大地，深三百三十萬里，天下所有的水都流歸於此，正好滿了，因而形成大海。它的味道是鹹的有三種原因。第一種是，海中有大魚，身長二萬八千里，不在此中排泄，所以味道是鹹的。其餘的就不一一記錄了。四洲，也叫四天下，在須彌山的四方大海中。東邊叫做毗提訶（Videha），也叫弗波提（Pūrvavideha），這裡的意思是勝身。周圍七千由旬，形狀像半月。人身高十六肘，壽命五百歲。在黑暗中，也能看見各種顏色。耳朵所能聽到的範圍，盡在一箭之地。南邊叫做閻浮提（Jambudvīpa），也叫贍部洲，這裡的意思是勝金。周圍六千五百由旬，形狀像車廂。人身高三肘半，壽命一百歲不定。西邊叫做瞿陀尼（Godānīya），也叫瞿耶尼（Aparagodānīya），這裡的意思是牛貨洲。周圍七千由旬，形狀像滿月。人身高八肘，壽命二百五十歲。眼睛所能看到的，山壁不能阻礙，眼睛也能聽到聲音。北邊叫做郁單越（Uttarakuru），也叫拘盧洲，這裡的意思是勝洲。周圍八千由旬，形狀像方座。人身高三十二肘，壽命一千歲，沒有中途夭折的。山壁的阻礙也能看得見，沒有阻礙。耳朵所能聽到的，無論是近是遠，都能聽見。另外，人最初的產生和成長，三洲相似，北洲稍有不同。說的是這裡的人，慾望生起的時候，注視女人，然後離開。那女人隨後去到園林。那些男女，如果是父母或表親，不應該行淫慾的，樹就不會彎曲遮蔭，各自散去。如果不是親屬，應該行淫慾的，樹就會彎曲遮蔭身體，隨意娛樂。那女人懷孕，七八天就生產。
【English Translation】 English version Immeasurable great waters. If there were no such treasure, everything from the Four Heavens down to the Summit Heaven would be submerged. [Etc.] Sāgara (meaning 'salty sea' here). It is named after the place where it is located. And in this sea, this dragon is the chief, and the rest are its subjects. Also, the Lou Tan Sutra says: 'Violent winds arise, digging up the earth to a depth of 3.3 million li. All the waters of the world flow into it, filling it up and forming the great sea.' There are three reasons why its taste is salty. The first is that there are large fish in the sea, 28,000 li long, that do not excrete in it, so the taste is salty. The rest will not be recorded in detail. The Four Continents, also called the Four Worlds, are in the four great seas surrounding Mount Sumeru. To the east is Videha (also called Pūrvavideha, meaning 'superior body' here). It is 7,000 yojanas in circumference and shaped like a half-moon. People are sixteen cubits tall and live for 500 years. In the darkness, they can also see various colors. The range of what the ears can hear is limited to the distance of an arrow's flight. To the south is Jambudvīpa (also called Jambudvīpa, meaning 'superior gold' here). It is 6,500 yojanas in circumference and shaped like a cart box. People are three and a half cubits tall and live for an uncertain 100 years. To the west is Godānīya (also called Aparagodānīya, meaning 'cow-goods continent' here). It is 7,000 yojanas in circumference and shaped like a full moon. People are eight cubits tall and live for 250 years. What the eyes can see is unimpeded by mountain walls, and the eyes can also hear sounds. To the north is Uttarakuru (also called Kuru Continent, meaning 'superior continent' here). It is 8,000 yojanas in circumference and shaped like a square seat. People are thirty-two cubits tall and live for 1,000 years, with no premature deaths. Obstacles like mountains are seen through without hindrance. What the ears can hear, whether near or far, can all be heard. Furthermore, the initial birth and growth of people are similar in the three continents, but slightly different in the Northern Continent. It is said that when desire arises in the people here, they stare at a woman and then leave. The woman then goes to the garden. If those men and women are parents or relatives, and should not engage in sexual desire, the trees will not bend to provide shade, and they will disperse. If they are not relatives and should engage in sexual desire, the trees will bend to shade their bodies, and they will enjoy themselves at will. The woman becomes pregnant and gives birth in seven or eight days.
隨生男女。舍置道頭。諸有行人出指令嗽。指出脂乳。過七日已。其兒成長。與彼人等。男向男眾。女向女眾。彼人命𣧩。置四衢道。有優慰禪伽鳥。接彼死屍。置於他方。此四洲是四輪王所治也。金輪王人壽八萬歲時出。化四天下。銀輪王人壽六萬歲時出。化三天下。銅輪王人壽四萬歲時出。化二天下。鐵輪王人壽一萬歲時出。化一閻浮提耳。此四輪王威德自在。七寶具足。受用如意。一日一夜各能周行所管世界。行化十善。金輪王則非止週四天下。或亦昇天。
外有鐵山繞 下列諸地獄 日月與星宿 迴轉迷盧半
鐵圍山高三百二十八由旬。廣亦爾。經十二億八百七十五由旬。周圍二邊各三倍。此是小鐵圍山。如因本經云。須彌山等諸大山王。及大海外。有鐵圍山。高六百八十萬由旬。廣亦爾。此外又有鐵山。高廣亦等。此兩山間黑暗之處。有地獄。名曰阿鼻。七重鐵城。縱廣正等三十六萬里。七層鐵網彌覆其上。一切苦事集在其中。造上品惡業者感此道身。壽一增減［中劫］一日之中八萬四千生死。此處一日。閻浮提中六十小劫。如是過一中劫。展轉至八萬四千劫。又有八寒八熱等大獄。各有眷屬。其類無量。其中受苦者。隨其作業。各有輕重。經劫數等。地獄者。梵語泥黎。此云苦具。在地
【現代漢語翻譯】 現代漢語譯本 隨業力而生，若是男嬰或女嬰，便被遺棄在道路的岔口。如果有行人經過，嬰兒便會發出咳嗽聲以引起注意，行人會給他們餵食油脂和乳汁。經過七天後，這些嬰兒便會迅速成長，男孩加入男性的群體，女孩加入女性的群體。那些餵養他們的人去世后，屍體會被放置在四通八達的道路上，有一種名叫優慰禪伽（Udumbara-saṅgha，無花果僧伽）的鳥會叼走這些屍體，並將它們帶到其他地方。這四大洲是由四輪王所統治的。金輪王在人類壽命達到八萬歲時出現，教化整個四天下（四大洲）。銀輪王在人類壽命達到六萬歲時出現，教化三個天下。銅輪王在人類壽命達到四萬歲時出現，教化兩個天下。鐵輪王在人類壽命達到一萬歲時出現，只教化一個閻浮提（Jambudvīpa，南贍部洲）。這四輪王擁有威德和自在的力量，具備七寶，能夠隨意享用，每天每夜都能周遊自己所管轄的世界，推行十善。金輪王不僅能周遊四天下，有時還能升到天界。
外圍有鐵山環繞，其下是各種地獄，日月與星辰，圍繞著迷盧山（Meru，須彌山）的一半旋轉。
鐵圍山高三百二十八由旬（yojana，古印度長度單位），寬也一樣。周長為十二億八千七十五由旬，周圍兩邊各是三倍。這是小鐵圍山。如《因本經》所說，須彌山等諸大山王，以及大海之外，有鐵圍山，高六百八十萬由旬，寬也一樣。此外還有鐵山，高和寬也相同。這兩座山之間的黑暗之處，就是地獄，名為阿鼻（Avīci，無間地獄）。它有七重鐵城，縱橫都是三十六萬里，七層鐵網覆蓋其上，一切痛苦的事情都集中在那裡。造作上品惡業的人會感得這樣的身軀，壽命在一增減劫（antara-kalpa，小劫）中，一天之內要經歷八萬四千次的生死。這裡的一天，相當於閻浮提中的六十小劫。就這樣經過一中劫（kalpa，中劫），輾轉到八萬四千劫。還有八寒地獄和八熱地獄等大地獄，各有眷屬，種類繁多，數不勝數。其中受苦的人，根據他們所造的業，各有輕重，所經歷的劫數也各不相同。地獄，梵語泥黎（naraka），這裡的意思是痛苦的器具，位於地下。
【English Translation】 English version According to their karma, they are born as either boys or girls and are abandoned at crossroads. If any travelers pass by, the infants cough to attract attention, and the travelers feed them with ghee and milk. After seven days, these infants grow rapidly, the boys joining the male groups and the girls joining the female groups. When those who fed them die, their corpses are placed at the crossroads, and a bird called Udumbara-saṅgha (Udumbara-saṅgha, fig-tree sangha) carries the corpses away to other places. These four continents are ruled by the four Cakravartins (Cakravartin, wheel-turning kings). The Gold Wheel King appears when human lifespan reaches eighty thousand years, and he transforms the entire four continents. The Silver Wheel King appears when human lifespan reaches sixty thousand years, and he transforms three continents. The Copper Wheel King appears when human lifespan reaches forty thousand years, and he transforms two continents. The Iron Wheel King appears when human lifespan reaches ten thousand years, and he only transforms one Jambudvīpa (Jambudvīpa, rose-apple continent). These four Wheel Kings possess power and freedom, are endowed with the seven treasures, and can enjoy them at will. Day and night, they can travel throughout the worlds they govern, promoting the ten virtues. The Gold Wheel King not only travels throughout the four continents but also ascends to the heavens.
Outside, there are iron mountains surrounding, below are various hells, the sun, moon, and stars, revolve around half of Mount Meru (Meru, Sumeru mountain).
The Iron Encircling Mountain is three hundred and twenty-eight yojanas (yojana, ancient Indian unit of distance) in height, and its width is the same. Its circumference is twelve billion eight hundred and seventy-five yojanas, with each of the surrounding sides being three times that. This is the Small Iron Encircling Mountain. As stated in the 'Cause Sutra,' outside of Mount Meru and other great mountain kings, and the great ocean, there is the Iron Encircling Mountain, which is six million eight hundred thousand yojanas in height, and its width is the same. Beyond this, there is another iron mountain, with the same height and width. The dark place between these two mountains is hell, called Avīci (Avīci, uninterrupted hell). It has seven iron cities, each thirty-six hundred thousand miles in length and width, covered by seven layers of iron nets, where all kinds of suffering are concentrated. Those who commit the highest level of evil karma will experience this body, and within one antara-kalpa (antara-kalpa, intermediate kalpa), they will experience eighty-four thousand births and deaths in a single day. One day here is equivalent to sixty small kalpas in Jambudvīpa. Thus, after one kalpa (kalpa, eon), it extends to eighty-four thousand kalpas. There are also the eight cold hells and eight hot hells, each with countless retinues. Those who suffer within them experience varying degrees of suffering according to their karma, and the number of kalpas they endure varies accordingly. Hell, in Sanskrit, is naraka, meaning 'instruments of suffering,' located underground.
之下。故以名焉。古德引經頌云。閻浮提闊七千旬。處處皆有孤獨獄。或在山林曠野中。或在大海江河畔。或在城隍社廟間。其數八萬四千座。故知諸雜小獄無處不有。日城量五十一由旬。火精珠所成故熱。從夏至日。至冬至日。漸遠旋故漸短。光漸阻故漸冷。從冬至至夏至。漸近旋故。漸長漸熱也。月城量五十由旬。半是白水精珠所成。半是黑水精珠所成故冷。從朔至望。白麵漸現。黑麵漸隱。故人見圓相。從望至晦。白麵漸減。黑麵漸增。故人見缺形。然其大體實無增減。出釋氏會要。又因本經云。日行長短者。六月北行。於一日中。漸移北向六俱盧舍。故漸長。六月南行亦復如是。故漸短。立世論云。月之圓缺者。若月隨日後行。日光翳月。漸漸掩覆。至十五日。覆月都盡。若日在月前行。日日開凈。亦復如是。至十五日具足圓滿(云云)。或時有蝕者。如經云。羅睺阿修羅王障蔽故也。而世俗陰陽家之所論異此。然亦有據。又彼日月一時等照三洲天下。南洲中則東洲為暮。西洲是旦。北洲夜半。春秋冬夏晝夜長短悉亦等焉。是以俱舍頌云。日月迷盧半。五十一五十。夜半日沒中。日出四洲等(云云)。世典云。日行遲故。一年一週天。月行疾故。一月一週天。星量不等。大者十八俱盧舍。中者十一俱盧舍。小
【現代漢語翻譯】 之下。所以用這個名字命名。古代大德引用經文歌頌說：『閻浮提（Jambudvipa，我們所居住的大陸）廣闊七千由旬（Yojana，古印度長度單位）。處處都有孤獨地獄。或者在山林曠野之中，或者在大海江河旁邊，或者在城隍社廟之間。數量有八萬四千座。』所以知道各種雜類小地獄無處不在。日城（太陽城）的周長是五十一由旬，因為是火精珠形成的所以炎熱。從夏至日到冬至日，逐漸遠離旋轉所以漸漸變短，光線漸漸被阻擋所以漸漸變冷。從冬至到夏至，逐漸靠近旋轉，所以漸漸變長變熱。月城（月亮城）的周長是五十由旬，一半是白水精珠形成的，一半是黑水精珠形成的，所以寒冷。從初一到十五，白色的部分漸漸顯現，黑色的部分漸漸隱藏，所以人們看到圓月。從十五到月末，白色的部分漸漸減少，黑色的部分漸漸增加，所以人們看到殘缺的月亮。然而它的大體實際上沒有增減。《釋氏會要》中有記載。又因為本經說，太陽執行有長短變化，六月向北執行，在一天之中，漸漸向北移動六俱盧舍（Krosha，古印度長度單位），所以白天漸漸變長。六月向南執行也是這樣，所以白天漸漸變短。《立世論》中說，月亮的圓缺變化，如果月亮隨著太陽後面執行，太陽的光芒遮蔽月亮，漸漸地掩蓋覆蓋，到十五日，完全覆蓋月亮。如果太陽在月亮前面執行，每天都顯露清凈，也是這樣，到十五日完全圓滿。或者有時有日蝕月蝕，如經文所說，是羅睺阿修羅王（Rahu Asura Raja）遮蔽的緣故。而世俗陰陽家所論述的與此不同，但也有依據。而且日月同時等量照耀三洲天下，南洲（Jambudvipa，我們所居住的大陸）是中午的時候，東洲是傍晚，西洲是早晨，北洲是半夜。春秋冬夏晝夜長短也完全相等。所以《俱舍論》的頌文說：『日月圍繞須彌山（Mount Meru）一半，分別是五十一由旬和五十由旬。半夜、日落、中午、日出，四洲同時發生。』世俗典籍說，太陽執行緩慢，所以一年繞一週天。月亮執行快速，所以一月繞一週天。星星的大小不等，大的有十八俱盧舍，中的有十一俱盧舍，小的
【English Translation】 Below this. Hence the name. An ancient virtuous one quoted a sutra in verse, saying: 'Jambudvipa (the continent we inhabit) is 7,000 yojanas (an ancient Indian unit of length) wide. Everywhere there are solitary hells. Some are in the mountains and wilderness, some are by the great seas and rivers, some are between city walls and shrines. Their number is 84,000.' Therefore, it is known that various miscellaneous small hells exist everywhere. The circumference of the Sun City is 51 yojanas, and because it is formed of fire essence pearls, it is hot. From the summer solstice to the winter solstice, it gradually moves away and rotates, so it gradually becomes shorter, and the light is gradually blocked, so it gradually becomes colder. From the winter solstice to the summer solstice, it gradually approaches and rotates, so it gradually becomes longer and hotter. The circumference of the Moon City is 50 yojanas, half of which is formed of white water essence pearls and half of black water essence pearls, so it is cold. From the new moon to the full moon, the white part gradually appears and the black part gradually disappears, so people see a full moon. From the full moon to the end of the month, the white part gradually decreases and the black part gradually increases, so people see a crescent moon. However, its overall form actually does not increase or decrease. This is recorded in the 'Shishi Huiyao'. Furthermore, because this sutra says that the sun's path has varying lengths, in the sixth month it travels north, gradually moving six krosas (an ancient Indian unit of length) northward in one day, so the day gradually becomes longer. Traveling south in the sixth month is also the same, so the day gradually becomes shorter. The 'Lokaprajnapti' says that the moon's waxing and waning occur because if the moon follows behind the sun, the sun's light obscures the moon, gradually covering it completely until the fifteenth day. If the sun travels in front of the moon, it reveals clarity day by day, and it is the same, until the fifteenth day when it is completely full. Or sometimes there are eclipses, as the sutra says, because Rahu Asura Raja (Rahu Asura Raja) obscures it. However, the discussions of worldly yin-yang scholars differ from this, but they also have a basis. Moreover, the sun and moon simultaneously and equally illuminate the three continents of the world. When it is noon in Jambudvipa (the continent we inhabit), it is evening in the East Continent, morning in the West Continent, and midnight in the North Continent. The lengths of day and night in spring, autumn, winter, and summer are also completely equal. Therefore, the verse in the 'Abhidharmakosha' says: 'The sun and moon surround half of Mount Meru (Mount Meru), at 51 and 50 yojanas respectively. Midnight, sunset, noon, and sunrise occur simultaneously in the four continents.' Worldly texts say that the sun travels slowly, so it circles the heavens once a year. The moon travels quickly, so it circles the heavens once a month. The sizes of the stars are unequal, the large ones being 18 krosas, the medium ones being 11 krosas, and the small ones
者四俱盧舍。其數無量。名亦多種。各掌人間禍福等事。是以若不失其常度。則天下泰平。聖賢出興。茍失其度。而現變怪。則國必有殃。或君主危殂。或臣民逆亂。歲兇谷貴。兵起病行矣。如是三光依風而住。高四萬二千由旬。法華記云。日是觀音菩薩化作。月是勢至菩薩化作。星是虛空藏菩薩化作也。凡夫親見大聖者。唯日月星。可不敬仰。
四王處山腹 忉利居其頂 夜摩兜率陀 化樂及他化 此四天住空 壽福轉倍前 如是六個天 俱名為欲界
四王者。東方提頭賴吒天王(持國)。南方毗留勒叉天王(增長)。西方毗留慱叉天王(廣目)。北方毗沙門天王(多聞)。此四天王住須彌山第四層四面。權威護世。身長半里。壽五百歲。人間五十年此天一晝夜。準人間九百萬歲。去地四萬二千由旬。忉利此云三十三。在須彌山頂。四方各八天(成三十二)。帝釋居中。彼諸天等身長一里。壽一千歲。人間百年此天一晝夜。準人間三百六十億歲。去地八萬四千由旬。此二天兩兩交會成陰陽。單修上品十善者。生此二天也。夜摩亦云須焰摩。此云時分。身長一里半。壽二千歲。人間二百年此天一晝夜。兜率陀亦云睹史。此云知足。身長二里。壽四千歲。人間四百年此天一晝夜。此二天執手相
【現代漢語翻譯】 現代漢語譯本： 這四俱盧舍（Kuruśas，距離單位，約合1.8公里）。其數量無量，名稱也多種多樣，各自掌管人間禍福等事。因此，如果不失去其常度，那麼天下就會太平，聖賢就會出現。如果失去常度，而出現變異怪象，那麼國家必定有災殃，或者君主危亡，或者臣民叛亂，年成不好，穀物昂貴，戰亂發生，疾病流行。像這樣，日月星辰依風而住，高度為四萬二千由旬（Yojana，印度古代長度單位，約合7-9公里）。《法華經記》中說，太陽是觀音菩薩（Avalokiteśvara）化作，月亮是勢至菩薩（Mahāsthāmaprāpta）化作，星星是虛空藏菩薩（Ākāśagarbha）化作。凡夫能夠親眼見到的大聖，只有日月星辰，怎麼能不敬仰呢？
四天王居住在山腹，忉利天（Trāyastriṃśa）居住在山頂，夜摩天（Yāma），兜率天（Tuṣita），化樂天（Nirmāṇarati）以及他化自在天（Paranirmita-vaśavartin），這四天住在空中，壽命和福報比之前的更高。像這樣的六個天，都叫做欲界（Kāmadhātu）。
四天王是：東方提頭賴吒天王（Dhṛtarāṣṭra）（持國），南方毗留勒叉天王（Virūḍhaka）（增長），西方毗留慱叉天王（Virūpākṣa）（廣目），北方毗沙門天王（Vaiśravaṇa）（多聞）。這四天王住在須彌山（Sumeru）第四層四面，以其權威守護世界。身高半里，壽命五百歲。人間五十年是此天的一晝夜，相當於人間九百萬歲。距離地面四萬二千由旬。忉利天，這裡翻譯為三十三，在須彌山頂。四方各有八天（成為三十二），帝釋天（Indra）居住在中央。那些天人的身高一里，壽命一千歲。人間一百年是此天的一晝夜，相當於人間三百六十億歲。距離地面八萬四千由旬。這兩天兩兩交會形成陰陽。僅僅修習上品十善的人，才能生到這兩天。夜摩天也叫做須焰摩（Suyama），這裡翻譯為時分。身高一里半，壽命二千歲。人間二百年是此天的一晝夜。兜率天也叫做睹史（Tuṣita），這裡翻譯為知足。身高二里，壽命四千歲。人間四百年是此天的一晝夜。這兩天執手相...
【English Translation】 English version: These are four Kuruśas (a unit of distance, approximately 1.8 kilometers). Their number is immeasurable, and their names are diverse, each governing matters of fortune and misfortune in the human realm. Therefore, if they do not lose their constant measure, then the world will be peaceful, and sages and virtuous individuals will emerge. If they lose their measure and strange anomalies appear, then the country will surely have calamities, either the ruler will be in danger of death, or the subjects will rebel, the year will be bad, grains will be expensive, wars will arise, and diseases will spread. Like this, the sun, moon, and stars reside relying on the wind, at a height of forty-two thousand Yojanas (an ancient Indian unit of length, approximately 7-9 kilometers). The Records of the Lotus Sutra say that the sun is a transformation of Avalokiteśvara Bodhisattva, the moon is a transformation of Mahāsthāmaprāpta Bodhisattva, and the stars are transformations of Ākāśagarbha Bodhisattva. Ordinary people can only directly see the sun, moon, and stars as great sages, how can they not revere them?
The Four Heavenly Kings reside in the mountainside, Trāyastriṃśa Heaven resides on the summit, Yāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, and Paranirmita-vaśavartin Heaven, these four heavens reside in the sky, their lifespan and blessings are even greater than before. These six heavens are all called the Desire Realm (Kāmadhātu).
The Four Heavenly Kings are: Eastern Dhṛtarāṣṭra Heavenly King (Upholder of the Nation), Southern Virūḍhaka Heavenly King (Increaser), Western Virūpākṣa Heavenly King (Broad-Eyed), Northern Vaiśravaṇa Heavenly King (All-Hearing). These Four Heavenly Kings reside on the four sides of the fourth layer of Mount Sumeru, protecting the world with their authority. Their height is half a li, and their lifespan is five hundred years. Fifty human years are one day and night in this heaven, equivalent to nine million human years. They are forty-two thousand Yojanas away from the ground. Trāyastriṃśa Heaven, here translated as Thirty-Three, is on the summit of Mount Sumeru. There are eight heavens on each of the four sides (making thirty-two), and Indra resides in the center. The height of those devas is one li, and their lifespan is one thousand years. One hundred human years are one day and night in this heaven, equivalent to three hundred and sixty billion human years. They are eighty-four thousand Yojanas away from the ground. These two heavens meet in pairs to form yin and yang. Only those who cultivate the highest level of the ten virtues can be born in these two heavens. Yāma Heaven is also called Suyama, here translated as Time Division. Their height is one and a half li, and their lifespan is two thousand years. Two hundred human years are one day and night in this heaven. Tuṣita Heaven is also called Tuṣita, here translated as Contentment. Their height is two li, and their lifespan is four thousand years. Four hundred human years are one day and night in this heaven. These two heavens hold hands...
把成陰陽。化樂天身長二里半。壽八千歲。人間八百年此天一晝夜。他化自在天身長三里。壽一萬六千歲。人間一千六百年此天一晝夜。此二天相顧而笑成陰陽。已上四天依云而空居。次第去地。轉倍於前。至他化天去地十三億四萬四千由旬。修上品十善兼坐禪者生此四天。魔王波旬居此天中。從下五趣乃至此天。俱名欲界。婆娑論。問。四洲人以日月輪而辨晝夜。欲天晝夜云何得知。答。若缽特摩華合殟缽羅華開。多樂睡眠。爾時為夜。若殟缽羅華合缽特摩華開少欲睡眠。爾時為晝。智度論云。欲界諸天。以燈燭明珠等施故。身常光明。不須日月光也。
四禪十八天 已離欲粗散 猶未出色籠 故名為色界
四禪十八天者。初禪三天。一梵眾天。身長半由旬。壽二十增減。二梵輔天。身一由旬。壽四十增減。三大梵天。身長一由旬半。壽六十增減［此天身壽不倍前者。以離尋伺難故］此三天覆四天下。第二禪三天。一少光天。身長二由旬。壽二大劫。二無量光天。身長四由旬。壽四大劫。三光音天。身長八由旬。壽八大劫。此三天覆小千世界［少光天身不倍前者。以離尋伺。及王臣難故。壽倍餘者。苦習易除故］第三禪三天。一少凈天。身長十六由旬。壽十六大劫。二無量凈天。身長三十二由旬。
【現代漢語翻譯】 現代漢語譯本： 把身體結合成陰陽。化樂天（Nirmana-rati，欲界六天之一，樂於變化享受）身長二里半，壽命八千歲。人間八百年是此天的一晝夜。他化自在天（Para-nirmita-vasavartin，欲界六天之頂，能隨心所欲變化）身長三里，壽命一萬六千歲。人間一千六百年是此天的一晝夜。這兩天的人互相看著微笑就完成了陰陽結合。以上四天依云而空中居住，依次遠離地面，距離成倍增長。到達他化自在天，距離地面十三億四萬四千由旬（Yojana，古印度長度單位）。修上品十善兼修坐禪的人才能生到這四天。魔王波旬（Mara，佛教中的魔王）居住在這天中。從下方的五趣（地獄、餓鬼、畜生、人、阿修羅）乃至此天，都叫做欲界。婆娑論（Vibhasa，佛教論書）中問：四洲（四大部洲）的人用日月輪來分辨晝夜，欲界天人的晝夜是如何得知的？回答：如果缽特摩華（Padma，蓮花）合攏，殟缽羅華（Utpala，青蓮花）開放，並且大多貪睡，這時就是夜晚。如果殟缽羅華合攏，缽特摩華開放，並且很少貪睡，這時就是白晝。智度論（Mahaprajnaparamita-sastra，解釋《大般若經》的論書）中說：欲界諸天，因為用燈燭明珠等佈施的緣故，身體常常光明，不需要日月的光芒。
四禪十八天，已經脫離了慾望和粗重的散亂，但仍然沒有脫離色界的束縛，所以叫做色界。
四禪十八天是：初禪三天，一、梵眾天（Brahma-parisadya，色界初禪天之一），身長半由旬，壽命二十增減劫（Kalpa，時間單位）；二、梵輔天（Brahma-purohita，色界初禪天之一），身長一由旬，壽命四十增減劫；三、大梵天（Maha-brahman，色界初禪天之主），身長一由旬半，壽命六十增減劫[此天身量和壽命沒有成倍增長，是因為脫離尋伺（Vitarka-vicara，粗細的思考）比較困難的緣故]。這三天覆蓋四天下。第二禪三天，一、少光天（Parittabha，色界二禪天之一），身長二由旬，壽命二大劫；二、無量光天（Apramanabha，色界二禪天之一），身長四由旬，壽命四大劫；三、光音天（Abhasvara，色界二禪天之一），身長八由旬，壽命八大劫。這三天覆蓋小千世界[少光天身量沒有成倍增長，是因為脫離尋伺以及王臣比較困難的緣故。壽命成倍增長，是因為苦和習氣容易去除的緣故]。第三禪三天，一、少凈天（Parittasubha，色界三禪天之一），身長十六由旬，壽命十六大劫；二、無量凈天（Apramanasubha，色界三禪天之一），身長三十二由旬。
【English Translation】 English version: They unite their bodies as yin and yang. The Nirmana-rati heaven (one of the six heavens of the desire realm, enjoying transformation) beings are two and a half 'li' in height and live for eight thousand years. Eight hundred human years are one day and night in this heaven. The Para-nirmita-vasavartin heaven (the highest of the six heavens of the desire realm, able to transform at will) beings are three 'li' in height and live for sixteen thousand years. Sixteen hundred human years are one day and night in this heaven. The beings of these two heavens complete their yin and yang union by looking at each other and smiling. The above four heavens dwell in the air relying on clouds, gradually moving away from the ground, with the distance increasing exponentially. Reaching the Para-nirmita-vasavartin heaven, the distance from the ground is thirteen billion forty-four thousand 'yojanas' (an ancient Indian unit of length). Those who cultivate the highest level of the ten virtues and practice meditation are born in these four heavens. Mara (the demon king in Buddhism) dwells in this heaven. From the five lower realms (hell, hungry ghosts, animals, humans, and asuras) up to this heaven, all are called the desire realm. The Vibhasa (a Buddhist treatise) asks: People in the four continents distinguish day and night by the sun and moon wheels, how do the gods of the desire realm know day and night? The answer: If the Padma (lotus) flower closes and the Utpala (blue lotus) flower opens, and they are mostly sleepy, then it is night. If the Utpala flower closes and the Padma flower opens, and they are less sleepy, then it is day. The Mahaprajnaparamita-sastra (a treatise explaining the 'Great Perfection of Wisdom Sutra') says: The gods of the desire realm, because they give lamps, candles, pearls, etc. as offerings, their bodies are always bright and do not need the light of the sun and moon.
The eighteen heavens of the four Dhyanas (meditative states) have already detached from desire and coarse distractions, but have not yet escaped the cage of the form realm, therefore they are called the form realm.
The eighteen heavens of the four Dhyanas are: The three heavens of the first Dhyana: 1. Brahma-parisadya (one of the heavens of the first Dhyana in the form realm), the body is half a 'yojana' in height, and the lifespan is twenty increasing/decreasing 'kalpas' (a unit of time); 2. Brahma-purohita (one of the heavens of the first Dhyana in the form realm), the body is one 'yojana' in height, and the lifespan is forty increasing/decreasing 'kalpas'; 3. Maha-brahman (the lord of the first Dhyana heaven in the form realm), the body is one and a half 'yojanas' in height, and the lifespan is sixty increasing/decreasing 'kalpas' [The body size and lifespan of this heaven do not double compared to the previous ones because it is difficult to detach from Vitarka-vicara (coarse and subtle thought)]. These three heavens cover the four continents. The three heavens of the second Dhyana: 1. Parittabha (one of the heavens of the second Dhyana in the form realm), the body is two 'yojanas' in height, and the lifespan is two great 'kalpas'; 2. Apramanabha (one of the heavens of the second Dhyana in the form realm), the body is four 'yojanas' in height, and the lifespan is four great 'kalpas'; 3. Abhasvara (one of the heavens of the second Dhyana in the form realm), the body is eight 'yojanas' in height, and the lifespan is eight great 'kalpas'. These three heavens cover the small thousand world [The body size of the Parittabha heaven does not double compared to the previous one because it is difficult to detach from Vitarka-vicara and kings and ministers. The lifespan doubles because suffering and habits are easy to remove]. The three heavens of the third Dhyana: 1. Parittasubha (one of the heavens of the third Dhyana in the form realm), the body is sixteen 'yojanas' in height, and the lifespan is sixteen great 'kalpas'; 2. Apramanasubha (one of the heavens of the third Dhyana in the form realm), the body is thirty-two 'yojanas' in height.
壽三十二大劫。三遍凈天。身長六十四由旬。壽六十四大劫。此三天覆中千世界。第四禪九天。一無雲天。身長一百二十五由旬。壽一百二十五大劫［此天身壽減於前天三由旬三劫者。以離云及三災難故］二福生天。身長二百五十由旬。壽二百五大十劫。三廣果天。身長五百由旬。壽五百大劫。已上三天。凡夫住處。修上品十善兼坐禪者。乃生此中。又有外道別修無想天。攝在廣果。身壽亦同。四無煩天。身長一千由旬。壽一千大劫。五無熱天。身長二千由旬。壽二千大劫。六善見天。身長四千由旬。壽四千大劫。七善現天。身長八千由旬。壽八千大劫。八色究竟天。身長一萬六千由旬。壽一萬六千大劫。已上五天。第三果人居［若樂慧人。則生此天。若樂定人。便入四空］九大自在天。身長壽量無數。第十地菩薩所居。此九天。覆大千世界。若論其畫界縱廣所經。卒非里數之可度也。且如大論云。從色究竟天。下一大石。經一萬八千三百八十三年。方始至地(云云)。此四禪天等。雖離欲界粗色。散心。猶為色蘊所縛。如鳥囚籠。未得自在(有處云四禪中以無想為一無大自在。以此天色究竟天主故)。
上有四空處 定樂勝四禪 離色祇四陰 故名無色界
四空處者。一空無邊處。壽二萬大劫。此
【現代漢語翻譯】 現代漢語譯本 壽三十二大劫（kalpa，梵文，時間單位）。三遍凈天（Subhakrtsna，色界第三禪天之一）。身長六十四由旬（yojana，古印度長度單位）。壽六十四大劫。此三天覆中千世界。 第四禪九天：一、無雲天（Anabhraka，色界第四禪天之一）。身長一百二十五由旬。壽一百二十五大劫［此天身壽減於前天三由旬三劫者，以離云及三災難故］二、福生天（Punyaprasava，色界第四禪天之一）。身長二百五十由旬。壽二百五十大劫。三、廣果天（Brhatphala，色界第四禪天之一）。身長五百由旬。壽五百大劫。已上三天，凡夫住處，修上品十善兼坐禪者，乃生此中。又有外道別修無想天（Asanjnasattva，色界第四禪天之一），攝在廣果，身壽亦同。 四、無煩天（Avrha，色界第五天）。身長一千由旬。壽一千大劫。五、無熱天（Atapa，色界第六天）。身長二千由旬。壽二千大劫。六、善見天（Sudrsa，色界第七天）。身長四千由旬。壽四千大劫。七、善現天（Sudarsana，色界第八天）。身長八千由旬。壽八千大劫。八、色究竟天（Akanistha，色界第九天）。身長一萬六千由旬。壽一萬六千大劫。已上五天，第三果人居［若樂慧人，則生此天，若樂定人，便入四空］九、大自在天（Mahesvara，欲界第六天主）。身長壽量無數。第十地菩薩所居。此九天，覆大千世界。若論其畫界縱廣所經，卒非里數之可度也。且如大論云：從色究竟天，下一大石，經一萬八千三百八十三年，方始至地(云云)。此四禪天等，雖離欲界粗色、散心，猶為色蘊所縛，如鳥囚籠，未得自在(有處云四禪中以無想為一無大自在，以此天色究竟天主故)。 上有四空處，定樂勝四禪，離色祇四陰，故名無** 四空處者：一、空無邊處（Akasanantyayatana，無色界第一天）。壽二萬大劫。此
【English Translation】 English version The lifespan is thirty-two great kalpas (kalpa, Sanskrit, a unit of time). The Subhakrtsna heaven (one of the heavens in the third Dhyana of the Form Realm). The body length is sixty-four yojanas (yojana, an ancient Indian unit of length). The lifespan is sixty-four great kalpas. These three heavens cover the middle thousand worlds. The nine heavens of the Fourth Dhyana: 1. Anabhraka heaven (one of the heavens in the fourth Dhyana of the Form Realm). The body length is one hundred and twenty-five yojanas. The lifespan is one hundred and twenty-five great kalpas [The reason why the body length and lifespan of this heaven are less than the previous heaven by three yojanas and three kalpas is because it is free from clouds and the three calamities]. 2. Punyaprasava heaven (one of the heavens in the fourth Dhyana of the Form Realm). The body length is two hundred and fifty yojanas. The lifespan is two hundred and fifty great kalpas. 3. Brhatphala heaven (one of the heavens in the fourth Dhyana of the Form Realm). The body length is five hundred yojanas. The lifespan is five hundred great kalpas. The above three heavens are where ordinary people reside. Those who cultivate the highest level of the ten virtues and practice meditation are born here. There is also the Asanjnasattva heaven (one of the heavens in the fourth Dhyana of the Form Realm), which is separately cultivated by non-Buddhists, and is included in Brhatphala, with the same body length and lifespan. 4. Avrha heaven (the fifth heaven of the Form Realm). The body length is one thousand yojanas. The lifespan is one thousand great kalpas. 5. Atapa heaven (the sixth heaven of the Form Realm). The body length is two thousand yojanas. The lifespan is two thousand great kalpas. 6. Sudrsa heaven (the seventh heaven of the Form Realm). The body length is four thousand yojanas. The lifespan is four thousand great kalpas. 7. Sudarsana heaven (the eighth heaven of the Form Realm). The body length is eight thousand yojanas. The lifespan is eight thousand great kalpas. 8. Akanistha heaven (the ninth heaven of the Form Realm). The body length is sixteen thousand yojanas. The lifespan is sixteen thousand great kalpas. The above five heavens are where people of the third fruit reside [If they delight in wisdom, they are born in this heaven; if they delight in samadhi, they enter the Four Formless Realms]. 9. Mahesvara heaven (the lord of the sixth heaven of the Desire Realm). The body length and lifespan are countless. It is where the tenth-ground Bodhisattvas reside. These nine heavens cover the great thousand worlds. If one were to discuss the extent of their boundaries, it would be impossible to measure in miles. Moreover, as the Mahayana Treatise says: If a large stone were dropped from the Akanistha heaven, it would take eighteen thousand three hundred and eighty-three years to reach the ground (etc.). These heavens of the Four Dhyanas, although they are free from the coarse form and scattered mind of the Desire Realm, are still bound by the skandha of form, like birds trapped in a cage, not yet free (some say that among the Four Dhyanas, the Asanjnasattva heaven is considered to have no great freedom, because the lord of this heaven is the Akanistha heaven). Above are the Four Formless Realms, the bliss of samadhi surpasses the Four Dhyanas, separated from form, only the four skandhas remain, hence the name 'Formless'. The Four Formless Realms: 1. Akasanantyayatana (the first heaven of the Formless Realm). The lifespan is twenty thousand great kalpas. This
天壽不倍前者。由初離色縛故。二識無邊處。壽四萬大劫。三無所有處。壽六萬大劫。四非想非非想處。壽八萬大劫。此四空處壽不倍前。唯增二萬者。但由慧劣故也。又此四天無別處所。不離欲色。然所修之業各別故。更相不知其所修業。勝於四禪故。以義排布上耳。此四天已脫色蘊。祗有受想行識四陰。又於八識中。無前五識。唯有後三識。自初禪至非非想天。若以凡夫論。則唯造還生此地之業。及生次上地之業。業盡則隨業輪迴。永無入道之能。
總名為三界 別則二十五 是為一國量 一釋迦所化
三界者。欲界色界無色界也。二十五有者。四洲四惡趣。六慾並梵天。四禪四空處。無想。及。那含。亦名六趣。謂地獄餓鬼畜生修羅人天也。是為一國。乃一劣應丈六佛之所化也。
若是數至千 名一小千界 小千至一千 名一中千界 中千至一千 名曰大千界 如是三千國 各有鐵圍繞
釋氏會要云。鐵圍海內。有四洲蘇迷盧山。已上二十八天並一日月為一國量。數至一千。鐵圍都繞。名小千界。即此小千。數至一千。鐵圍都繞。名中千界。即此中千。數至一千。鐵圍都繞。名大千界。然則有萬億之所。皆為佛之統攝。俱被聲教也。梵網經疏。問。瑜伽云。一大千有
【現代漢語翻譯】 現代漢語譯本 『天壽不倍前者。由初離色縛故。』意思是說，這些天人的壽命增長不如之前的那些天人，是因為他們剛剛脫離了色界的束縛。『二識無邊處。壽四萬大劫。三無所有處。壽六萬大劫。四非想非非想處。壽八萬大劫。』這四個空無邊處天的壽命增長不如之前的那些天人，僅僅增加了兩萬大劫，是因為他們的智慧比較低下。而且，這四個天界沒有特定的處所，並沒有脫離欲界和色界。然而，他們所修的業力各不相同，所以互相不知道對方所修的業力。他們的業力勝過四禪天，所以按照義理排列在上方。這四個天界已經脫離了色蘊（rupa-skandha），只剩下受蘊（vedana-skandha）、想蘊（samjna-skandha）、行蘊（samskara-skandha）和識蘊（vijnana-skandha）這四陰。而且，在八識中，沒有前五識，只有后三識。從初禪天到非想非非想天，如果以凡夫的角度來說，那麼他們只是造作還會再生於此地的業力，以及生於更高一層的業力。業力耗盡，就會隨著業力輪迴，永遠沒有入道的可能。
『總名為三界，別則二十五，是為一國量，一釋迦所化』
三界指的是欲界（kama-dhatu）。二十五有指的是：四洲（catu-dvipa）、四惡趣（catasro apayas）、六慾天（sad-deva）、梵天（brahma-loka）、四禪天（catasro dhyana）、四空處天（catasrah-samapattiyo）、無想天（asanjnasattva），以及那含（anagamin）。也叫做六趣，指的是地獄（naraka）、餓鬼（preta）、畜生（tiryak）、修羅（asura）、人（manusya）、天（deva）。這是一個佛國，是一個劣應身的丈六佛所教化的地方。
『若是數至千，名一小千界，小千至一千，名一中千界，中千至一千，名曰大千界，如是三千國，各有鐵圍繞』
《釋氏會要》中說：鐵圍山（Cakravada）海內，有四洲（catu-dvipa）、蘇迷盧山（Sumeru）。以上二十八天，加上一日月，為一個佛國世界。數量達到一千個，被鐵圍山圍繞，叫做小千世界。這個小千世界，數量達到一千個，被鐵圍山圍繞，叫做中千世界。這個中千世界，數量達到一千個，被鐵圍山圍繞，叫做大千世界。這樣就有萬億個世界，都是佛所統攝的，都被佛的教化所覆蓋。《梵網經疏》中問：《瑜伽師地論》（Yogacarabhumi-sastra）中說，一個大千世界有...
【English Translation】 English version 『The lifespan is not doubled compared to the previous ones because they have just separated from the bondage of form.』 This means that the lifespan of these devas (gods) does not increase as much as the previous ones because they have just escaped the bondage of the Form Realm (rupa-dhatu). 『The second is the Realm of Infinite Consciousness (vijnananantya-ayatana), with a lifespan of 40,000 great kalpas (mahā-kalpa). The third is the Realm of Nothingness (akincanyayatana), with a lifespan of 60,000 great kalpas. The fourth is the Realm of Neither Perception Nor Non-Perception (naivasamjnanasamjnayatana), with a lifespan of 80,000 great kalpas.』 The lifespan of these four formless realms does not increase as much as the previous ones, only increasing by 20,000 great kalpas, because their wisdom is relatively inferior. Moreover, these four heavens do not have specific locations and have not separated from the Desire Realm (kama-dhatu) and the Form Realm. However, the karmic actions they cultivate are different, so they do not know what karmic actions the others are cultivating. Their karmic actions are superior to the Four Dhyanas (four stages of meditation), so they are arranged above according to the meaning. These four heavens have already escaped the Form Aggregate (rupa-skandha), leaving only the Feeling Aggregate (vedana-skandha), Perception Aggregate (samjna-skandha), Mental Formation Aggregate (samskara-skandha), and Consciousness Aggregate (vijnana-skandha). Moreover, in the Eight Consciousnesses, there are no first five consciousnesses, only the last three consciousnesses. From the First Dhyana Heaven to the Heaven of Neither Perception Nor Non-Perception, if viewed from the perspective of ordinary beings, they only create karma that will cause them to be reborn in this realm, as well as karma to be born in the next higher realm. When the karma is exhausted, they will be reborn according to their karma, and they will never have the ability to enter the path.
『Collectively called the Three Realms (tri-dhatu), separately there are Twenty-Five Existences (panca-vimsati bhavas), this is the measure of one Buddha-land, the transformation of one Shakyamuni (Sakyamuni)』
The Three Realms refer to the Desire Realm (kama-dhatu). The Twenty-Five Existences refer to: the Four Continents (catu-dvipa), the Four Evil Destinies (catasro apayas), the Six Desire Heavens (sad-deva), the Brahma Heaven (brahma-loka), the Four Dhyana Heavens (catasro dhyana), the Four Formless Realms (catasrah-samapattiyo), the Heaven of Non-Perception (asanjnasattva), and the Anagamin (anagamin). These are also called the Six Realms, referring to Hell (naraka), Hungry Ghosts (preta), Animals (tiryak), Asuras (asura), Humans (manusya), and Devas (deva). This is one Buddha-land, the place transformed by an inferior manifested sixteen-foot Buddha.
『If the number reaches a thousand, it is called a Small Chiliocosm (sa-hasri-culokadhatu); a thousand Small Chiliocosms, is called a Medium Chiliocosm (dvi-sahasri-madhyama-lokadhatu); a thousand Medium Chiliocosms, is called a Great Chiliocosm (tri-sahasri-maha-sahasra-lokadhatu); these Three Thousand Worlds, each is surrounded by iron.』
The 『Shishi Huiyao』 says: Within the Iron Mountain (Cakravada) sea, there are the Four Continents (catu-dvipa), Mount Sumeru (Sumeru). The twenty-eight heavens above, plus one sun and moon, constitute one Buddha-land. When the number reaches one thousand, surrounded by the Iron Mountain, it is called a Small Chiliocosm. This Small Chiliocosm, when the number reaches one thousand, surrounded by the Iron Mountain, is called a Medium Chiliocosm. This Medium Chiliocosm, when the number reaches one thousand, surrounded by the Iron Mountain, is called a Great Chiliocosm. Thus, there are trillions of worlds, all under the dominion of the Buddha, and all covered by the Buddha's teachings. The commentary on the Brahma Net Sutra (Brahmajala Sutra) asks: The Yogacarabhumi-sastra (Yogacarabhumi-sastra) says that a Great Chiliocosm has...
百俱𦙁世界。雜集等云。俱𦙁量當於百億。何故此中唯云百億。答。億有多種。以十萬為億。或以百萬或千萬或萬萬為億。瑜伽但依十萬為億。此經千萬為億。是以聖教處處不同。然不相違。
此諸國土等 棋佈地輪上 下有金水風 三輪次第擎
地輪厚八萬四千由旬。經量三倍。金輪厚三億二萬由旬。經量十二億三千四百五十由旬。水輪厚八億由旬。經如金輪。風輪厚十六億由旬。量廣無數。此四輪經量。但據一須彌山一國量為界論也。若據大千論。則不可以里數度之。
世界將成時 梵王最初建 輔眾欲四空 情器次第成 地獄風輪起 量等大千界 仰布及傍布 猶如槃椽形 光音天布云 遍覆風輪上 霔大車軸雨 水深難可底 風擊上成金 餘下為水輪 空中復降雨 水滿金輪上 風吹成大地 須彌及眾山 四洲與河海 依舊皆成建 二禪福盡者 下生勝金洲 身巨壽無量 飛行光遠照 所食地味餅 林藤與粳米 此諸勝味等 貪食輒隨沒 次有香稻生 人亦爭取食 光滅又通亡 分生男女根 以其宿習故 相交行不凈 從此子孫繁 人民因富盛 漸邪行不善 死充三惡道 畏惡修眾善 生三洲六天
【現代漢語翻譯】 現代漢語譯本 關於百俱胝（Bai Ju Zhi，數量單位）世界。《雜集》等經書中說，俱胝的數量應當是百億。為什麼這裡只說是百億呢？回答：『億』有多種演算法。有的以十萬為『億』，有的以百萬，有的以千萬，有的以萬萬為『億』。《瑜伽師地論》只是按照十萬為『億』來計算。而這部經書是以千萬為『億』來計算。所以聖教各處說法不同，但並不互相矛盾。
這些國土等，像棋盤一樣分佈在大地輪上，下面有金輪、水輪、風輪，三個輪次序支撐著。
地輪的厚度是八萬四千由旬（You Xun，長度單位），周長是這個數字的三倍。金輪的厚度是三億二萬由旬，周長是十二億三千四百五十由旬。水輪的厚度是八億由旬，周長和金輪一樣。風輪的厚度是十六億由旬，周長廣闊，無法計數。這四個輪的周長，只是根據一個須彌山（Xu Mi Shan，山名）和一個國家的範圍來討論的。如果根據大千世界來討論，就不能用里數來衡量了。
世界將要形成的時候，梵王（Fan Wang，神名）最初建立，輔助大眾前往四空天（Si Kong Tian，佛教用語，四種無色界天）。情器世界次第形成。地獄風輪升起，大小相當於大千世界，向上和向旁邊分佈，就像槃椽的形狀。光音天（Guang Yin Tian，天名）降下雲朵，遍佈覆蓋在風輪之上，降下大車軸般的雨水，水的深度難以測量。風吹擊水面，上面凝結成金輪，剩餘的則成為水輪。空中再次降雨，水注滿金輪之上，風吹動水，形成大地，須彌山和眾山，四大洲（Si Da Zhou，指東勝身洲、南贍部洲、西牛貨洲、北俱盧洲）與河海，依舊按照原來的樣子形成。二禪天（Er Chan Tian，佛教用語，色界天中的第二天）福報享盡的人，降生到勝金洲（Sheng Jin Zhou，地名），身體巨大，壽命無量，能夠飛行，光芒照耀遙遠，所吃的食物是地味餅，林藤和粳米。這些美味的食物，貪吃就會消失。之後生長出香稻，人們也爭相食用，光明消失，神通也喪失了，開始分化出男女的性器官，因為過去的習氣，互相交合行不凈的行為，從此子孫繁衍，人民因為富足而變得邪惡，行為不善，死後墮入三惡道（San E Dao，地獄道、餓鬼道、畜生道）。畏懼惡果而修行各種善事，死後轉生到三洲和六慾天（Liu Yu Tian，佛教用語，欲界中的六層天）。
【English Translation】 English version Regarding the Bai Ju Zhi (a unit of measurement) world. The Za Ji and other sutras state that a ju zhi should be a hundred million. Why does it only say a hundred million here? The answer is: there are various ways of calculating a 'hundred million'. Some calculate it as ten thousand times ten thousand, some as a million, some as ten million, and some as ten thousand times ten thousand as a 'hundred million'. The Yogacarabhumi-sastra only calculates it as ten thousand times ten thousand. This sutra calculates it as ten million. Therefore, the teachings of the sages differ in various places, but they are not contradictory.
These lands, etc., are arranged like a chessboard on the earth wheel, with the gold wheel, water wheel, and wind wheel below, supporting them in sequence.
The thickness of the earth wheel is 84,000 yojanas (a unit of distance), and its circumference is three times that number. The thickness of the gold wheel is 320 million yojanas, and its circumference is 1,234,500,000 yojanas. The thickness of the water wheel is 800 million yojanas, and its circumference is the same as the gold wheel. The thickness of the wind wheel is 1.6 billion yojanas, and its circumference is vast and uncountable. The circumference of these four wheels is only discussed based on the scope of one Mount Sumeru (a mythical mountain) and one country. If discussed based on the maha-sahasra-lokadhatu (a great chiliocosm), it cannot be measured in miles.
When a world is about to form, Brahma (a deity) initially establishes it, assisting beings to go to the Four Formless Realms (the four arupa-dhatu heavens). The subjective and objective worlds form in sequence. The wind wheel rises in the lower realm, its size equivalent to the maha-sahasra-lokadhatu, spreading upwards and sideways, like the shape of a pan-yuan (a type of roof timber). The Abhasvara Heaven (a heaven in the second dhyana) sends down clouds, covering the wind wheel, pouring down rain like large chariot axles, the depth of the water is immeasurable. The wind strikes the surface of the water, and the top solidifies into the gold wheel, the remainder becomes the water wheel. Rain falls again from the sky, filling the gold wheel, the wind blows the water, forming the earth, Mount Sumeru and the mountains, the four continents (Purva-videha, Jambudvipa, Aparagodaniya, Uttarakuru) and rivers and seas, are formed as before. Those whose blessings are exhausted in the second dhyana heaven are born in the Auspicious Golden Continent (a land), with huge bodies and immeasurable lifespans, able to fly, their light shining far, their food being earth-flavored cakes, forest vines, and japonica rice. These delicious foods disappear when greedily consumed. Then fragrant rice grows, and people also compete to eat it, the light disappears, and supernatural powers are lost, and male and female reproductive organs begin to differentiate, because of past habits, they engage in impure acts of intercourse, from then on, descendants multiply, and people become evil because of wealth, acting unwholesomely, and after death, they fall into the three evil realms (hell realm, hungry ghost realm, animal realm). Fearing evil consequences, they cultivate various good deeds, and after death, they are reborn in the three continents and the six desire heavens (the six heavens of the desire realm).
五趣情與器 於是備作焉 住二十增減 次起壞劫事 始從無間獄 乃至他化天 有情次第舍 器界既俱空 爾時七日現 海枯山石融 大地並炎輝 大千盡煨燼 火焰聳初禪 三天次第升 咸赴二禪中 下空如黑穴 成住壞空劫 大略已如是 於此四劫中 八十度增減 是為一火劫 七火方一水 七水更七火 然後一風災 火災從地起 壞至於初禪 水從二禪起 壞器若消鹽 風自三禪起 壞若干支節 四禪無外災 與殿俱生滅 火劫成壞數 水次風大疏 壞已復還成 循環無了期 風災至百轉 名一僧祇劫 如是無量劫 佛出甚希有
華嚴經云。空中霔雨水。滿三千大千世界。有風輪起。吹成色界諸天宮殿。次有風起。成欲天宮。如是次第有種種風起。成須彌等諸大山王。次成大地。乃至龍宮阿修羅宮。又瑜伽俱舍等論云。世界將興。大梵天王最初獨建。經一增減。梵輔梵眾及欲空居四天情器次第成已。次地獄有大風輪起。量等三千大千世界。有二種相。謂仰周布。傍側布。仰布為下。傍布為墻。形如槃椽。堅若金剛。上有光音天。布大金藏云。遍覆風輪。雨大洪雨。滴如車軸。霔滿界中。水深十一億二萬由旬。後有
【現代漢語翻譯】 現代漢語譯本 五趣（五道輪迴）的情識和器世界，於是完備地產生。 經歷二十個增減劫，接著發生壞劫的事情。 開始從無間地獄，直到他化自在天，有情眾生次第捨棄。 器世界也一同空無。 那時出現七個太陽，海水枯竭，山石融化。 大地一同被火焰照耀，整個大千世界都化為灰燼。 火焰向上蔓延到初禪天，三天次第上升，都彙集到二禪天中。 下方空虛如同黑暗的洞穴。 成劫、住劫、壞劫、空劫，大概就是這樣。 在這四個劫中，經歷八十次增減。 這算作一個火劫，七個火劫才是一個水劫，七個水劫之後又是七個火劫，然後是一次風災。 火災從地下升起，毀滅到初禪天。 水災從二禪天升起，毀滅器世界如同融化鹽。 風災從三禪天升起，毀滅許多支節。 四禪天沒有外在的災難，與宮殿一同生滅。 火劫的成壞有定數，水災其次，風災最為稀疏。 壞劫之後又恢復成劫，循環往復沒有終了的期限。 風災達到一百次循環，稱為一個僧祇劫（Asankhyeya-kalpa）。 像這樣無量劫的時間，佛陀出世非常稀有。
《華嚴經》（Avatamsaka Sutra）說：空中降下雨水，充滿三千大千世界。有風輪升起，吹成諸天宮殿。接著有風升起，形成欲界天宮。像這樣次第有種種風升起，形成須彌山（Mount Sumeru）等諸大山王。接著形成大地，乃至龍宮、阿修羅宮（Asura palace）。 又《瑜伽師地論》（Yogacarabhumi-sastra）、《俱舍論》（Abhidharmakosa）等論典說：世界將要形成時，大梵天王（Mahābrahmā）最初獨自建立。經過一個增減劫，梵輔天（Brahmapurohita）、梵眾天（ ব্রহ্মাপার্ষদ）以及欲界空居四天（Catummaharajika）的情識和器世界次第形成。接著地獄有大風輪升起，大小等同三千大千世界。有兩種形態，即仰周布和傍側布。仰布在下，傍布作為墻壁，形狀像槃椽，堅固如金剛。上面有光音天（Ābhāsvara），佈下大金藏云，遍覆風輪，降下大洪雨，雨滴像車軸，充滿世界中，水深十一億二萬由旬。之後有...
【English Translation】 English version The sentient beings and the material world of the five realms (five paths of reincarnation) are thus completely formed. After experiencing twenty increasing and decreasing kalpas, the events of the destruction kalpa then occur. Starting from the Avici hell (Avīci, the hell of incessant suffering) up to the Paranirmita-vasavartin heaven (Paranirmita-vasavartin, the heaven of those who delight in creating changes), sentient beings gradually abandon their abodes. The material world also becomes empty together. At that time, seven suns appear, the seas dry up, and mountains and rocks melt. The earth is illuminated by flames, and the entire great chiliocosm (Trisahasra-Mahasahasra-lokadhatu) is reduced to ashes. The flames spread upwards to the first dhyana heaven (first Dhyana heaven), and the three heavens rise in order, all gathering in the second dhyana heaven (second Dhyana heaven). The space below is empty like a dark cave. The formation kalpa, the abiding kalpa, the destruction kalpa, and the emptiness kalpa are roughly like this. Within these four kalpas, there are eighty periods of increase and decrease. This is counted as one fire kalpa. Seven fire kalpas make one water kalpa, and after seven water kalpas, there are seven fire kalpas again, followed by a wind disaster. The fire disaster rises from the earth, destroying up to the first dhyana heaven. The water disaster rises from the second dhyana heaven, destroying the material world like melting salt. The wind disaster rises from the third dhyana heaven, destroying many branches and sections. The fourth dhyana heaven (fourth Dhyana heaven) has no external disasters, arising and ceasing together with its palaces. The formation and destruction of the fire kalpa have a fixed number, followed by the water disaster, and the wind disaster is the rarest. After the destruction kalpa, the formation kalpa is restored, cycling endlessly without a definite end. When the wind disaster reaches one hundred cycles, it is called one Asankhyeya-kalpa (Asankhyeya-kalpa). In such immeasurable kalpas, the appearance of a Buddha is extremely rare.
The Avatamsaka Sutra (Avatamsaka Sutra) says: Rain falls from the sky, filling the three thousand great chiliocosms. Wind wheels arise, blowing and forming the palaces of the heavens. Then wind arises, forming the desire realm heavens. In this way, various winds arise in order, forming Mount Sumeru (Mount Sumeru) and other great mountain kings. Then the earth is formed, and even the dragon palaces and Asura palaces (Asura palace). Also, the Yogacarabhumi-sastra (Yogacarabhumi-sastra), the Abhidharmakosa (Abhidharmakosa), and other treatises say: When the world is about to form, Mahābrahmā (Mahābrahmā) initially establishes it alone. After one increasing and decreasing kalpa, the Brahmapurohita (Brahmapurohita), the Brahmaparishadya (ব্রহ্মাপার্ষদ), and the sentient beings and material world of the four heavens of the desire realm (Catummaharajika) are formed in order. Then a great wind wheel arises in the lower realm, equal in size to the three thousand great chiliocosms. It has two forms, namely, upward distribution and lateral distribution. Upward distribution is below, and lateral distribution serves as walls, shaped like a pan, firm as diamond. Above, there is the Ābhāsvara heaven (Ābhāsvara), spreading great golden treasure clouds, covering the wind wheel, and raining down great torrential rain, with raindrops like chariot axles, filling the world, with a water depth of eleven billion two hundred million yojanas. Afterwards, there is...
風起。擊水成金。厚三億二萬由旬。下餘八億由旬。而為水輪。以風輪所持故。不漏不散。空中復起諸界藏云。降種種雨。滿金輪上。次復起風鼓水令堅。成其地輪。第一精妙性者。成蘇迷盧山。次性成七金山。最下性者。成諸山地。平陸成洲。深堰成海。從上至下。依舊建立。光音諸天福盡下生。皆化為人。身長千尺。或二千尺。歡喜為食。身光遠照。飛行自在。無男無女。自有地肥(亦名地味)。色白味甘。𥪰取食之。地肥遂沒。次生地皮(亦名地餅)。色黃味甘。次生林騰(亦名林條)。狀如林形。皆生果實。割之流汁。如無﨟蜜。次生粳米。可長七十(有云四寸)。次生香稻。而有糠麧。因食此故。便利在身。為欲蠲除。便生二道。具男女根。有夫婦焉。有田宅焉。由貪染故。光滅通亡。日月始生。乃分晝夜。人民漸邪。行不善業。以造惡故。生於鬼界旁生地獄。睹惡修善。漸次生余東西北洲四王忉利。是名成劫。住劫可知。壞劫者。住劫最後。無間有情沒而不生。爾時壞劫始起。從三途四洲及六慾天。次第先舍。地獄既空。日光四倍增熱。溝池盡涸。草木焦然。二三日現。江河枯竭。四五興時海泉乾燥。六七並現山石皆融。大地炎暉。火𦦨上騰。初禪諸天奔赴二禪。三千世界併爲煨燼。是為壞劫。空劫則世
界壞了。大空黑暗。猶如黑穴。如是成住壞空四劫。各經二十度增減故。成八十度也。成劫前一增減成器界。后十九增減成有情。壞劫前十九增減壞有情。后一增減壞器界。又住劫二十增減。前一唯減。后一唯增。言增減劫者。世界初成。此閻浮提八萬國邑聚落人民富樂。無有寒熱病惱之者。王以正治。奉行十善。互相崇敬。猶如父子。人壽無量。至住劫之初。王不行正。人民稍邪。其壽遂減。至十萬歲。如是展轉。每百年減一歲。減至十歲。謂之減劫。從此十歲。子年倍父。增至八萬歲。謂之增劫。子年倍父者。阿含經云。十歲時人。互相殺害。仙人相誡。遠離殺生。彼人受生。倍二十歲。復離不與取。倍四十歲。復離邪淫。倍八十歲。復離妄語。倍一百六十歲。復離兩舌。倍三百二十歲。復離粗語。倍六百四十歲。復離綺語。倍二千五百歲［此行難故。倍加五百］復離貪嫉。倍五千歲。復離瞋恚。倍一萬歲。復離邪見。倍二萬歲。復離非法惡貪邪行。倍四萬歲。復由孝順父母恭敬沙門梵志修福業等。倍八萬歲［有經中八萬四千者。即倍中增出也］一增減劫。計一千六百八十萬年。此劫名曰轆轤。據二十轆轤劫。三萬三千六百萬年。如是合八十度增減為一火災劫。復經七度火災。然後方有一度水災。討四十九度成住
【現代漢語翻譯】 現代漢語譯本： 世界毀滅時，天空一片黑暗，如同一個黑色的洞穴。就這樣，成劫（formation kalpa），住劫（duration kalpa），壞劫（destruction kalpa），空劫（void kalpa）這四個劫，各自經歷二十次增減，所以總共是八十次增減。成劫之前的一次增減形成器世界（physical world），之後的十九次增減形成有情眾生（sentient beings）。壞劫之前十九次增減破壞有情眾生，之後一次增減破壞器世界。另外，住劫的二十次增減，前一次只有減少，后一次只有增加。所說的增減劫，是指世界剛形成時，這閻浮提（Jambudvipa，我們所居住的娑婆世界）有八萬個國邑、聚落，人民富足快樂，沒有寒冷、炎熱和疾病的困擾。國王以正道治理國家，奉行十善業，互相尊敬，如同父子一般。人的壽命是無量的。到了住劫的初期，國王不行正道，人民逐漸邪惡，壽命於是減少，直至十萬歲。像這樣輾轉變化，每百年減少一歲，減少到十歲，這叫做減劫。從十歲開始，子女的壽命倍于父母，增加到八萬歲，這叫做增劫。子女的壽命倍于父母，是指《阿含經》（Agama Sutras）中說，人們十歲時，互相殘殺，仙人勸誡他們遠離殺生。那些人因此而受生，壽命增加到二十歲。又遠離不予而取（偷盜），壽命增加到四十歲。又遠離邪淫，壽命增加到八十歲。又遠離妄語，壽命增加到一百六十歲。又遠離兩舌（挑撥離間），壽命增加到三百二十歲。又遠離粗語（惡語傷人），壽命增加到六百四十歲。又遠離綺語（花言巧語），壽命增加到二千五百歲[這一行為難以做到，所以增加五百歲]。又遠離貪嫉，壽命增加到五千歲。又遠離嗔恚，壽命增加到一萬歲。又遠離邪見，壽命增加到二萬歲。又遠離非法惡貪邪行，壽命增加到四萬歲。又由於孝順父母、恭敬沙門（Shramana，出家修道者）、梵志（Brahmin，婆羅門）以及修習福業等等，壽命增加到八萬歲[有些經書中說是八萬四千歲，那是從倍數中增加出來的]。一次增減劫，計算下來是一千六百八十萬年。這個劫叫做轆轤（well pulley）。按照二十次轆轤劫計算，是三萬三千六百萬年。像這樣總共八十次增減，成為一次火災劫。再經歷七次火災，然後才會有一次水災。經過四十九次成住劫
【English Translation】 English version: When a world is destroyed, the great void is dark, like a black hole. Thus, the four kalpas of formation (成劫, formation kalpa), duration (住劫, duration kalpa), destruction (壞劫, destruction kalpa), and void (空劫, void kalpa) each undergo twenty periods of increase and decrease, totaling eighty periods. Before the formation kalpa, one increase and decrease forms the physical world (器界, physical world), and the subsequent nineteen increases and decreases form sentient beings (有情眾生, sentient beings). Before the destruction kalpa, nineteen increases and decreases destroy sentient beings, and the final increase and decrease destroys the physical world. Furthermore, during the twenty increases and decreases of the duration kalpa, the first is only decrease, and the last is only increase. The so-called increase and decrease kalpas refer to when the world is first formed, this Jambudvipa (閻浮提, Jambudvipa, the world we live in) has eighty thousand countries, towns, and villages, and the people are rich and happy, without suffering from cold, heat, or disease. The king governs with righteousness, practices the ten wholesome deeds, and respects each other like father and son. People's lifespans are immeasurable. At the beginning of the duration kalpa, the king does not practice righteousness, and the people gradually become evil, so their lifespans decrease, until they reach ten years. In this way, every hundred years, one year is reduced, until it decreases to ten years, which is called the decrease kalpa. From the age of ten, the lifespan of children doubles that of their parents, increasing to eighty thousand years, which is called the increase kalpa. The lifespan of children doubling that of their parents refers to what is said in the Agama Sutras (阿含經, Agama Sutras): when people are ten years old, they kill each other, and the immortals advise them to stay away from killing. Those people are therefore born with a lifespan increased to twenty years. Again, abstaining from taking what is not given (stealing), their lifespan increases to forty years. Again, abstaining from sexual misconduct, their lifespan increases to eighty years. Again, abstaining from false speech, their lifespan increases to one hundred and sixty years. Again, abstaining from divisive speech (sowing discord), their lifespan increases to three hundred and twenty years. Again, abstaining from harsh speech (abusive language), their lifespan increases to six hundred and forty years. Again, abstaining from frivolous speech (idle chatter), their lifespan increases to two thousand five hundred years [this act is difficult to achieve, so five hundred years are added]. Again, abstaining from greed and jealousy, their lifespan increases to five thousand years. Again, abstaining from anger and hatred, their lifespan increases to ten thousand years. Again, abstaining from wrong views, their lifespan increases to twenty thousand years. Again, abstaining from unlawful evil greed and wrong conduct, their lifespan increases to forty thousand years. Furthermore, due to filial piety towards parents, respect for Shramanas (沙門, Shramana, renunciates) and Brahmins (梵志, Brahmin), and cultivating meritorious deeds, their lifespan increases to eighty thousand years [some sutras say eighty-four thousand years, which is an increase from the doubling]. One increase and decrease kalpa is calculated to be sixteen million eight hundred thousand years. This kalpa is called a well pulley (轆轤, well pulley). According to twenty well pulley kalpas, it is thirty-three million six hundred thousand years. Thus, a total of eighty increases and decreases become one fire disaster kalpa. After experiencing seven fire disasters, there will be one water disaster. After forty-nine formation and duration kalpas
壞空。方成七度水災。共成五十六度成住壞空。更七度火災了。然後有一風災。每一風災。經六十四度成住壞空。一個成住壞空。總計一十三萬四千四百萬年。火災極壞初禪。有尋伺故。水災極壞二禪。有喜受故。風災極壞三禪。有出入息故。火災事則如上所說。水災者。初禪已下火災成壞。經七度已。至第八番壞劫之末。第二禪中。俱生水起。壞器世間。如水消鹽。此水與器一時俱沒。所以至第八番火災之末。方一水災者。以第二禪凈光天壽八大劫故。如是壞已。覆成第二禪。乃至如前風災者。八七火一七水后。于第三禪中。俱生風起。壞器世間。如風乾支節。此風與器一時俱沒。所以至六十四番壞劫有風災者。由第三禪遍凈天壽六十四大劫故。三災不到第四禪者。以舍念清凈故。對法論云。四靜慮外宮等。雖無外災。與宮殿等俱生俱滅。說有成壞。又劫者。此云時分。有饑饉劫疾疫劫刀兵劫增劫減劫。此皆小劫。合一增減或二十增減為一劫。此為中劫。統八十度增減。乃名大劫。又有經云。如一大城。方四十里(大論云百由旬)。滿中芥子。有長壽天。過三年(有經云過百年)取一芥去。城雖空。劫猶未盡。此是梵天一劫之壽。又瓔珞經云。一里十里四十里方廣之石。天三銖衣。人中日月歲數。三年一拂。此石盡
。名為小劫。至八十里。梵天中有百寶光明珠為日月歲數。三年一拂。此石盡。名為中劫。至八百里。凈居天中千寶光明鏡為日月歲數。三年一拂。此石盡。名為大劫。是一僧祇也。又劫章頌云。風災為一數。數至不可知。此極長遠時。名一僧祇劫［華嚴經中。阿僧祇數在第一百五位。慈恩基師云。風災劫數至百餘轉。名一阿僧祇］。
若佛出於世 必降閻浮洲 萬億閻浮中 各有一佛出 成道轉法輪 入滅皆同時 如是千百億 盧舍那本身 譬如凈滿月 普現一切水 影像雖無量 本月未曾二
釋氏會要云。法王所都。則大千之內攝焉。若據成都。則此閻浮提常為所住。又大論云。閻浮提三邊等量二千由旬。南邊三由旬半。北闊而南狹。故人面像之。佛之所生迦毗羅城。乃居天地之中央。又昔漢明帝問摩滕法師云。佛之出世。不從此土。何也。對曰。迦維羅衛國者。是三千大千世界百億日月之中央也。三世諸佛皆從彼生。蓋佛之威神不生邊地。地為傾斜故。又因本經云。閻浮提有五種事。勝三天下至他化天。一者勇捷。二正念。三佛出世處。四是修業地。五行梵行處。有經云。諸佛不出三天下者。以其土人難化故也。此土眾生利根捷疾。極惡勇猛。取道不難。是故古往諸佛皆生此
【現代漢語翻譯】 現代漢語譯本： 名為小劫（xiǎo jié，時間單位）。至八十里（bā shí lǐ，高度單位）。梵天（Fàntiān，佛教中的天神）中有百寶光明珠為日月歲數。三年一拂。此石盡。名為中劫（zhōng jié，時間單位）。至八百里（bā bǎi lǐ，高度單位）。凈居天（Jìngjūtiān，佛教中的天界）中千寶光明鏡為日月歲數。三年一拂。此石盡。名為大劫（dà jié，時間單位）。是一僧祇（yīsēngqí，梵文asaṃkhya的音譯，意為無數）也。又劫章頌云。風災為一數。數至不可知。此極長遠時。名一僧祇劫［華嚴經（Huáyán jīng）中。阿僧祇數（āsēngqí shù，梵文asaṃkhya的音譯，意為無數）在第一百五位。慈恩基師（Cí'ēn Jīshī，唐代法相宗僧人）云。風災劫數至百餘轉。名一阿僧祇］。
若佛出於世 必降閻浮洲（Yánfúzhōu，佛教中的四大部洲之一） 萬億閻浮中 各有一佛出 成道轉法輪（zhuǎnfǎlún，佛教術語，指佛陀開始宣講佛法） 入滅皆同時 如是千百億 盧舍那（Lúshěnà，佛名）本身 譬如凈滿月 普現一切水 影像雖無量 本月未曾二
釋氏會要（Shìshì huìyào，佛教典籍名）云。法王所都。則大千之內攝焉。若據成都。則此閻浮提（Yánfútí，佛教中的四大部洲之一）常為所住。又大論云。閻浮提（Yánfútí，佛教中的四大部洲之一）三邊等量二千由旬（yóuxún，古印度長度單位）。南邊三由旬半。北闊而南狹。故人面像之。佛之所生迦毗羅城（Jiāpíluóchéng，古印度城市，釋迦牟尼的故鄉）。乃居天地之中央。又昔漢明帝（Hàn Míngdì，東漢皇帝）問摩滕法師（Móténg Fǎshī，東漢時期的佛教僧侶）云。佛之出世。不從此土。何也。對曰。迦維羅衛國（Jiāwéiluówèi guó，古印度國家，釋迦牟尼的故鄉）者。是三千大千世界百億日月之中央也。三世諸佛皆從彼生。蓋佛之威神不生邊地。地為傾斜故。又因本經云。閻浮提（Yánfútí，佛教中的四大部洲之一）有五種事。勝三天下至他化天（Tāhuàtiān，佛教中的天界）。一者勇捷。二正念。三佛出世處。四是修業地。五行梵行處。有經云。諸佛不出三天下者。以其土人難化故也。此土眾生利根捷疾。極惡勇猛。取道不難。是故古往諸佛皆生此
【English Translation】 English version: It is called a small kalpa (xiǎo jié, unit of time). Up to eighty li (bā shí lǐ, unit of height). In the Brahma Heaven (Fàntiān, a deity in Buddhism), there are hundred-jeweled luminous pearls that mark the years of the sun and moon. It is swept once every three years. When this stone is exhausted, it is called a middle kalpa (zhōng jié, unit of time). Up to eight hundred li (bā bǎi lǐ, unit of height). In the Pure Abode Heaven (Jìngjūtiān, a realm in Buddhism), there are thousand-jeweled luminous mirrors that mark the years of the sun and moon. It is swept once every three years. When this stone is exhausted, it is called a great kalpa (dà jié, unit of time). This is one asaṃkhya (yīsēngqí, transliteration of the Sanskrit word asaṃkhya, meaning countless). Furthermore, the Kalpa Chapter Verse says: 'Wind disasters are counted as one. The count reaches the unknowable. This extremely long time is called one asaṃkhya kalpa.' [In the Avataṃsaka Sūtra (Huáyán jīng), the number asaṃkhya (āsēngqí shù, transliteration of the Sanskrit word asaṃkhya, meaning countless) is in the one hundred and fifth position. Master Ci'en Ji (Cí'ēn Jīshī, a monk of the Faxiang school in the Tang Dynasty) said: 'The kalpas of wind disasters reach over a hundred turns, and it is called one asaṃkhya.]
If a Buddha appears in the world, he will surely descend to Jambudvipa (Yánfúzhōu, one of the four continents in Buddhism). In billions of Jambudvipas, Each has a Buddha appearing, attaining enlightenment and turning the Dharma wheel (zhuǎnfǎlún, Buddhist term, referring to the Buddha beginning to preach the Dharma), and entering Nirvana at the same time. Like these hundreds of billions, the body of Vairocana (Lúshěnà, name of a Buddha) is like a pure full moon, Universally appearing in all waters. Although the reflections are countless, the original moon has never been two.
The Essentials of the Śākya Clan (Shìshì huìyào, name of a Buddhist text) says: 'What the Dharma King governs is encompassed within the great chiliocosm.' If based on Chengdu, then this Jambudvipa (Yánfútí, one of the four continents in Buddhism) is always the place of residence. Furthermore, the Great Treatise says: 'Jambudvipa (Yánfútí, one of the four continents in Buddhism) has three sides of equal measure, two thousand yojanas (yóuxún, an ancient Indian unit of length). The southern side is three and a half yojanas. It is wide in the north and narrow in the south, hence the human face resembles it.' The city of Kapilavastu (Jiāpíluóchéng, an ancient Indian city, the birthplace of Shakyamuni) where the Buddha was born is located in the center of heaven and earth. Furthermore, Emperor Ming of Han (Hàn Míngdì, emperor of the Eastern Han Dynasty) once asked Dharma Master Moteng (Móténg Fǎshī, a Buddhist monk during the Eastern Han Dynasty): 'Why does the Buddha not appear in this land?' He replied: 'The country of Kapilavastu (Jiāwéiluówèi guó, an ancient Indian country, the birthplace of Shakyamuni) is the center of the billions of suns and moons in the three thousand great chiliocosms. All Buddhas of the three ages are born there. The majestic power of the Buddha does not arise in borderlands because the earth is inclined.' Furthermore, according to this sutra, Jambudvipa (Yánfútí, one of the four continents in Buddhism) has five things that surpass the three lower realms up to the Paranirmitavasavartin Heaven (Tāhuàtiān, a realm in Buddhism): first, courage and quickness; second, right mindfulness; third, the place where Buddhas appear; fourth, the place for cultivating karma; fifth, the place for practicing pure conduct. Some sutras say that the Buddhas do not appear in the three lower realms because the people there are difficult to transform. The sentient beings of this land have sharp roots and quickness, are extremely evil and courageous, and it is not difficult to attain the path. Therefore, all Buddhas of the past were born here.
土也。三千大千。都計則成一萬億。一國一佛。故成千百億。是皆跡化佛。本是舍那。故梵網經云。我今盧舍那。方坐蓮華臺。周匝千華上。復現千釋迦。一華百億國。一國一釋迦。如是千百億。盧舍那本身。又云。千華上佛。是吾化身。千百億釋迦。是千釋迦之化身(云云)。然則如月升空。影臨眾水。影雖無量。月本是一。佛亦如是。雖跡現於萬億國土。而本身是一也［盧舍那此云凈滿。謂三惑已凈。種智圓滿故也］。
於此閻浮提 有國名迦維 王名是凈飯 夫人號摩耶
因本經云。劫初時。地味地皮地膚等味。次第生而既沒。後生粳米。朝割暮生。人貪積之。割不復生。后相侵盜。無能決者。議立一智者。名三滿多。為平等王。賞善罰惡。眾共給之。由是始生民主焉。是平等王子孫相承。至三十三世善思王。乃證轉輪聖王之位。王四天下。直至師子頰王。凡一百一萬五十六王。師子頰王生四子。一名凈飯。二名白飯。三名斛飯。四名甘露飯。凈飯王二子。一名悉達。次名難陀。白飯王二子。一名調達。次名阿難。斛飯王二子。一名摩訶男。次名阿那律。甘露飯王二子。一名婆娑。次名跋陀。一女甘露味。皆出家證道。摩耶此云大幻術。謂初生時。端正第一。國人咸曰。此非人之所生。乃善化
【現代漢語翻譯】 現代漢語譯本： 土也（指地球）。三千大千世界，總計有一萬億個（小世界）。一個國家對應一位佛陀，因此成就了千百億佛陀。這些都是跡化佛（應化之佛），其根本是盧舍那佛（Vairocana，意為光明遍照）。所以《梵網經》說：『我今盧舍那，方坐蓮華臺，周匝千華上，復現千釋迦。一華百億國，一國一釋迦。如是千百億，盧舍那本身。』又說：『千華上佛，是吾化身，千百億釋迦，是千釋迦之化身』（等等）。如此說來，就像月亮升上天空，影子倒映在無數水中，影子雖然無數，月亮本身卻只有一個。佛也是這樣，雖然在萬億國土顯現種種化跡，但其本身是唯一的。[盧舍那，意為凈滿，指三惑（貪嗔癡）已經清凈，一切種智圓滿的緣故。]
於此閻浮提（Jambudvipa，指我們所居住的這個世界） 有國名迦維（Kapilavastu，迦毗羅衛國） 王名是凈飯（Suddhodana，凈飯王） 夫人號摩耶（Maya，摩耶夫人）
因為本經說，劫初的時候，地味、地皮、地膚等味道，依次產生又消失。後來產生了粳米，早上收割晚上又生長出來。人們貪婪地積蓄它，收割后不再生長。後來互相侵略偷盜，沒有能決斷是非的人。大家商議立一個智者，名叫三滿多（Mahasammata，大同意王），作為平等王，獎賞善良，懲罰邪惡，大家共同供養他。由此開始了民主制度。這位平等王的子孫世代相承，到第三十三世善思王，就證得了轉輪聖王的果位，統治四大天下。直到師子頰王（Simhahanu，師子頰王），總共有101萬56位國王。師子頰王生了四個兒子，一名凈飯，二名白飯，三名斛飯，四名甘露飯。凈飯王有兩個兒子，一名悉達（Siddhartha，悉達多），次名難陀（Nanda，難陀）。白飯王有兩個兒子，一名調達（Devadatta，提婆達多），次名阿難（Ananda，阿難）。斛飯王有兩個兒子，一名摩訶男（Mahanama，摩訶男），次名阿那律（Anuruddha，阿那律）。甘露飯王有兩個兒子，一名婆娑（Vaspa，婆娑），次名跋陀（Bhadraka，跋陀），一個女兒甘露味（Amrita，甘露味），都出家證得了道果。摩耶，意為大幻術，指她初生的時候，端正第一，國人都說，這不是人所能生的，而是善於變化所致。
【English Translation】 English version: 'Earth'. Three thousand great thousand worlds, in total, amount to one trillion. One Buddha corresponds to one country, thus accomplishing billions of Buddhas. These are all transformation bodies of Buddhas, whose fundamental essence is Vairocana (meaning 'light shining everywhere'). Therefore, the Brahma Net Sutra says: 'I am now Vairocana, seated upon a lotus platform, surrounded by a thousand flowers, manifesting a thousand Sakyamunis. One flower contains a hundred billion countries, one country has one Sakyamuni. Thus, billions of times over, is the body of Vairocana himself.' It also says: 'The Buddhas on the thousand flowers are my transformation bodies, the hundred billion Sakyamunis are the transformation bodies of the thousand Sakyamunis' (etc.). Thus, like the moon rising in the sky, its reflection appears in countless waters, though the reflections are countless, the moon itself is one. The Buddha is also like this, though he manifests traces in trillions of lands, his essence is one. [Vairocana means 'pure and complete', referring to the purification of the three poisons (greed, hatred, and delusion) and the perfection of all-knowing wisdom.]
In this Jambudvipa (referring to the world we live in), there is a country named Kapilavastu, the king's name is Suddhodana, and the queen is named Maya.
Because this sutra says that at the beginning of the kalpa, the flavors of the earth, the skin of the earth, and the surface of the earth arose and disappeared in succession. Later, glutinous rice was produced, harvested in the morning and growing again in the evening. People greedily hoarded it, and after harvesting, it no longer grew. Later, they invaded and stole from each other, and there was no one who could make a decision. They discussed establishing a wise man named Mahasammata as the equal king, rewarding the good and punishing the evil, and everyone supported him together. From this began the democratic system. The descendants of this equal king succeeded each other for generations, and in the thirty-third generation, King Suddha attained the position of a Chakravartin king, ruling over the four great continents. Up to King Simhahanu, there were a total of 1,010,056 kings. King Simhahanu had four sons, named Suddhodana, Suklodana, Dronodana, and Amritodana. King Suddhodana had two sons, named Siddhartha and Nanda. King Suklodana had two sons, named Devadatta and Ananda. King Dronodana had two sons, named Mahanama and Anuruddha. King Amritodana had two sons, named Vaspa and Bhadraka, and one daughter, Amrita, all of whom left home and attained enlightenment. Maya means 'great illusion', referring to when she was first born, she was the most beautiful, and the people of the country all said that this was not something that could be born of a human, but rather due to skillful transformation.
天所化。因名為幻術。相師占曰。此女當生轉輪聖王。釋氏會要云。天臂城中善覺長者。生八女子。凈飯王皆迎入宮。以第一摩耶。第八波阇波提。自娶為妃。餘六分與三個弟王。各以為妃。
周昭癸丑年 七月十五夜 夫人感瑞夢 人乘象入懷 既而方有娠 自後受天供 人間諸勝味 不復沾唇舌
周昭者。此震旦姬周王之號也。事實如下。此不煩錄。因果經普曜經等云。釋迦如來為大菩薩。名曰善慧。生兜率天。為諸天主。有六十億諸天。議言。菩薩將降。當生何國。菩薩答言。三千世界閻浮提迦毗羅國。最在地心。又其國種姓有六十種。而釋種熾盛。其凈飯王。種族第一。甘蔗苗裔。聖王之後。性行仁賢。夫人貞良。猶天玉女。前五百世常為菩薩母。應往降神。又瑞應經云。菩薩乘白象。冠日精。發兜率宮。諸天翼從。滿虛空中。作樂散華。大光普照。降神母胎。於是兜率天眾念言。我等亦當下生人間。菩薩成佛。欲聞說法。即便托于諸國王臣波羅門長者居士等家。凡九十九億。是時夫人眠夢。見人乘象入懷。夢悟自知身重。天獻飲食。自然而至。不復樂於人間之味。此乃周昭王即位二十三年癸丑七月十五日也。
明年甲寅歲 四月初八日 從右脅誕生 端正好男子 生
【現代漢語翻譯】 現代漢語譯本： 天所化，因此得名幻術。相士占卜說，此女應當生為轉輪聖王（統治世界的理想君主）。《釋氏會要》記載，天臂城中善覺長者生了八個女兒，凈飯王（Śuddhodana，釋迦牟尼的父親）都迎娶入宮，將第一位摩耶（Māyā，釋迦牟尼的生母）和第八位波阇波提（Prajāpatī，釋迦牟尼的姨母及繼母）親自娶為妃子，其餘六位分給三個弟弟，各自作為妃子。
周昭王癸丑年 七月十五夜 夫人感應吉祥之夢 夢見有人乘象入懷 不久便有了身孕 自此之後受到天神的供養 人間的各種美味 不再沾染唇舌
周昭王，是震旦（古代中國的稱謂）姬周王的稱號。具體史實如下，此處不再贅述。《因果經》、《普曜經》等記載，釋迦如來（Śākyamuni，佛教的創始人）作為大菩薩時，名叫善慧，生於兜率天（Tuṣita Heaven，佛教欲界六天之一），是諸天之主。有六十億諸天議論說，菩薩將要降生，應當生在哪個國家？菩薩回答說，三千世界（佛教宇宙觀中的一個單位世界）的閻浮提（Jambudvīpa，我們所居住的這個世界）的迦毗羅國（Kapilavastu，釋迦牟尼的故鄉）最在地心。而且這個國家的種姓有六十種，而釋迦種姓最為興盛，其中的凈飯王，種族第一，是甘蔗王的後裔，聖王的後代，性情仁慈賢良，夫人貞潔善良，如同天上的玉女，前五百世常常作為菩薩的母親，應當前往降生。而且《瑞應經》記載，菩薩乘坐白象，頭戴日精，從兜率宮出發，諸天在旁護衛，充滿虛空之中，演奏音樂，散佈鮮花，大放光明，普遍照耀，降臨到母親的胎中。於是兜率天的天眾想到，我們也應當下生人間，等菩薩成佛后，想要聽聞佛法。隨即投生到各個國王、大臣、婆羅門（Brāhmana，印度教的祭司階層）、長者、居士等家中，總共有九十九億。這時夫人睡眠中夢見有人乘象入懷，醒來後知道自己懷孕了，天神獻上飲食，自然而然地到來，不再喜歡人間的味道。這正是周昭王即位二十三年癸丑七月十五日。
明年甲寅年 四月初八日 從右脅誕生 端正美好的男子 出生
【English Translation】 English version: He was transformed by the heavens, hence the name 'illusion'. A physiognomist divined, 'This woman shall give birth to a Chakravarti (ideal universal ruler).' The 'Shishi Huiyao' records that the elder Shanjue of Tianbi City had eight daughters, all of whom King Śuddhodana welcomed into the palace, taking the eldest, Māyā, and the eighth, Prajāpatī, as his own consorts. The remaining six were divided among his three younger brothers, each taking them as consorts.
In the year Gui-chou of the Zhou Zhao King On the night of the fifteenth of July The lady sensed an auspicious dream A person riding an elephant entered her womb Soon after, she became pregnant From then on, she received offerings from the heavens The various delicacies of the human world No longer touched her lips
Zhou Zhao King is the title of the Ji Zhou King of Zhendan (ancient name for China). The specific historical facts are as follows, which will not be repeated here. The 'Karma Sutra', 'Puyao Sutra', and others record that Śākyamuni Buddha, as a great Bodhisattva, was named Shanhui and lived in the Tuṣita Heaven, as the lord of the heavens. Sixty billion devas discussed, 'The Bodhisattva is about to descend; in which country should he be born?' The Bodhisattva replied, 'In the Jambudvīpa of the three thousand worlds (a unit world in Buddhist cosmology), the country of Kapilavastu is closest to the earth's core. Moreover, there are sixty castes in that country, and the Shakya caste is the most prosperous. King Śuddhodana is the first of his race, a descendant of the Ikshvaku (Sugarcane) dynasty, a descendant of holy kings, with a benevolent and virtuous nature. His consort is chaste and virtuous, like a heavenly jade maiden, and has been the mother of Bodhisattvas for the past five hundred lives. She should be the one to receive the divine descent.' Moreover, the 'Auspicious Response Sutra' records that the Bodhisattva rode a white elephant, wore the essence of the sun, and departed from the Tuṣita Palace, with the devas protecting him, filling the empty space, playing music, scattering flowers, and emitting great light, universally illuminating, descending into his mother's womb. Thereupon, the devas of the Tuṣita Heaven thought, 'We should also descend into the human world, and when the Bodhisattva becomes a Buddha, we want to hear the Dharma.' Immediately, they were reborn into the families of various kings, ministers, Brahmins, elders, laymen, etc., totaling ninety-nine billion. At this time, the lady dreamed of a person riding an elephant entering her womb. Upon waking, she knew she was pregnant. The heavens offered food, which came naturally, and she no longer enjoyed the flavors of the human world. This was precisely on the fifteenth day of the seventh month of the year Gui-chou, the twenty-third year of King Zhou Zhao's reign.
In the next year, Jia-yin On the eighth day of the fourth month He was born from the right side A handsome and upright boy Was born
時靈瑞事 不可具言說 天雨華散地 龍噴水浴身 生已蓮承足 四方各七步 兩手指天地 即作師子吼 天上及天下 唯我為獨尊 父母共異之 命名為悉達 召諸相者占 占已皆奏曰 年登十九歲 必作轉輪王 若便出家者 當證一切智 又有香山仙 禮已自悲泣
瑞應經云。菩薩住胎。十月滿足。四月八日。夫人將諸采女。游藍毗尼園。攀無憂樹。欲牽摘華。菩薩從母右脅而生。於時樹下七莖蓮華自然而生。大如車輪。菩薩隨蓮華中。四方各行七步(涅槃經云十方)。右手指天。左手指地。目顧四方云。天上天下唯我獨尊。利益一切人天矣。釋梵諸天雨妙香華。作諸伎樂。瓔珞天衣不可稱數。九龍吐水。一涼一溫。灌太子身。放大光明。遍照三千大千世界。如斯瑞應有三十四(文煩不錄)。同日八大國王皆生太子。諸釋種姓生五百男。國中居士長者悉亦生男。及八萬四千廄馬生駒。其一揵陟也。宮中五百伏藏發現。又諸大商采寶俱還。群臣內外見此瑞相。嘆未曾有。因名薩婆悉達多(華言頓吉)。皆由生時有諸吉祥頓現故也。王召國中諸善相波羅門相之。皆曰。年至十九。當作輪王。若出家者。成等正覺。又香山有五通仙人。名阿私陀。見太子而禮其足。忽然泣
【現代漢語翻譯】 現代漢語譯本 時有靈異祥瑞之事，不可一一盡述。 天空中飄落花朵散滿大地，龍噴出水來沐浴佛身，剛出生就腳踩蓮花。 向四方各走了七步，兩手指著天地，隨即發出獅子吼。 天上和天下，只有我最為尊貴，父母共同為此感到驚異。 給太子命名為悉達（Siddhartha），召集眾相士來占卜，占卜后都稟告說： 如果到了十九歲，必定成為轉輪王（Chakravartin，擁有統治世界的理想明君），如果出家修行的話， 應當證得一切智慧（Sarvajna，佛陀所證得的智慧）。又有香山上的仙人，行禮之後獨自悲泣。
《瑞應經》上說：菩薩（Bodhisattva，指釋迦摩尼）在母胎中住了十個月，到了四月八日，夫人帶著眾多采女，在藍毗尼園（Lumbini Garden）遊玩，攀著無憂樹，想要拉摘花朵，菩薩從母親的右脅降生。當時樹下自然生長出七莖蓮花，大如車輪。菩薩隨著蓮花，向四方各走了七步（《涅槃經》中說是十方），右手指著天，左手指著地，目光環顧四方說：『天上天下唯我獨尊，利益一切人天。』釋（釋提桓因，Śakra，天帝）梵（梵天，Brahmā，色界諸天之王）諸天散下美妙的香花，演奏各種樂器，瓔珞天衣多得數不清。九條龍吐出水，一涼一溫，灌洗太子的身體，放出大光明，遍照三千大千世界。像這樣的祥瑞有三十四種（文字繁瑣不記錄）。同一天，八大國王都生了太子，諸釋迦（Śākya）種姓生了五百個男孩，國中的居士長者也都生了男孩，以及八萬四千個馬廄里的馬生了小馬駒，其中有一匹名叫揵陟（Kanthaka）。宮中發現了五百個伏藏，又有各大商人采寶歸來。群臣內外看到這些祥瑞之相，讚歎前所未有。因此命名為薩婆悉達多（Sarvasiddhartha，華言頓吉），都是因為出生時有各種吉祥頓然顯現的緣故。國王召集國中擅長相面的婆羅門來為太子相面，他們都說：『年至十九，當作輪王，如果出家的話，就能成就等正覺（Sammasambuddha，正等覺悟）。』又有香山上的五通仙人，名叫阿私陀（Asita），見到太子就禮拜他的腳，忽然哭泣起來。
【English Translation】 English version The auspicious and miraculous events at that time cannot be fully described. Flowers rained down from the sky and scattered on the ground, dragons sprayed water to bathe the body, and upon birth, he stood on lotuses. He walked seven steps in each of the four directions, pointed to the heavens and the earth with both hands, and immediately roared like a lion. In heaven and on earth, only I am the most honored, and his parents were both amazed by this. They named the prince Siddhartha, and summoned all the fortune-tellers to divine his future. After divining, they all reported: 'At the age of nineteen, he will surely become a Chakravartin (ideal universal ruler), but if he renounces the world, he will attain all wisdom (Sarvajna, the wisdom attained by the Buddha).' There was also an immortal from Fragrant Mountain who, after bowing, wept alone.
The Auspicious Response Sutra says: The Bodhisattva (referring to Shakyamuni) stayed in the womb for ten months. On the eighth day of the fourth month, the lady, accompanied by many maids, was strolling in Lumbini Garden, reaching for the Ashoka tree, wanting to pluck flowers. The Bodhisattva was born from his mother's right side. At that time, seven lotus stalks naturally grew under the tree, as large as chariot wheels. The Bodhisattva followed the lotuses, walking seven steps in each of the four directions (the Nirvana Sutra says ten directions), pointing to the heavens with his right hand and the earth with his left, looking around in all directions, saying: 'In heaven and on earth, only I am the most honored, benefiting all humans and gods.' Śakra (ruler of the Trāyastriṃśa Heaven) and Brahmā (king of the form realm heavens) scattered wonderful fragrant flowers, played various musical instruments, and countless necklaces and heavenly garments were offered. Nine dragons spat water, one cool and one warm, to bathe the prince's body, emitting great light, illuminating the three thousand great thousand worlds. There were thirty-four such auspicious responses (the text is too verbose to record). On the same day, the eight great kings all gave birth to princes, the Śākya clan gave birth to five hundred boys, and the householders and elders in the country also gave birth to boys, as well as eighty-four thousand stable horses giving birth to foals, one of which was named Kanthaka. Five hundred hidden treasures were discovered in the palace, and great merchants returned with treasures. The ministers inside and outside the court saw these auspicious signs and exclaimed that they had never seen anything like it before. Therefore, he was named Sarvasiddhartha (meaning 'complete success' in Chinese), all because various auspicious signs suddenly appeared at the time of his birth. The king summoned the Brahmins in the country who were skilled in physiognomy to examine the prince. They all said: 'At the age of nineteen, he will become a Chakravartin, but if he renounces the world, he will attain Sammasambuddha (perfect enlightenment).' There was also a five-powered immortal from Fragrant Mountain named Asita, who, upon seeing the prince, bowed at his feet and suddenly wept.
曰。若出家則必成一切智。我今年已百二十矣。不久命𣧩。生無想天。不聞說法。故自悲耳。又諸經論傳。佛生年月日等互說不同。或云夏末王時生。或云商王代中生。或云東周平王戊午歲生。或云桓王乙丑歲生。如此異說。不足為信。如辨正論引周書異記云。昭王即位二十四年甲寅四月八日。江河泉池泛溢。山川土地悉震。是夜五色光氣入貫大微。遍於西方。作青紅色。上問太史蘇由。是何祥耶。對曰。有大聖人。生西方故也。一千年后。聲教當被於此。於是鐫石志之。埋于南郊天祠前。又漢明帝問摩滕法師曰。如來生滅可得說示乎。對曰。佛于癸丑七月十五日。托陰摩耶夫人。甲寅四月八日。從母右脅而生。阿含瑞應等經亦同斯說。是則豈可以一二處異說。疑多同說乎。是以釋氏會要云。兩方相接三藏所傳。以周照王時佛生。理為長也。若準周正。則今之江表。以建巳月為佛生者謬矣。如薩婆多論說二月八日佛生者明矣。
產後第七日 母沒生忉利 姨母大愛道 乳育忘劬勞
端應經云。摩耶產太子后。七日命終。以懷菩薩功德大故。生忉利天。有經云。太子自知福德威重。無有女人堪受禮者。故因將終。托之而生。又大權經云。菩薩在兜率。觀后余壽十月。故托神也。大愛道梵云摩訶波阇波提
【現代漢語翻譯】 現代漢語譯本： 他說：『如果出家，就必定能成就一切智慧（sarvajna）。我今年已經一百二十歲了，不久就要去世，往生到無想天（Asamjnika-deva）。在那裡聽不到佛法，因此感到悲傷。』而且，各種經論的記載，關於佛陀出生的年、月、日等說法各不相同。有的說在夏朝末年，有的說在商朝時期，有的說是東周平王戊午年，有的說是桓王乙丑年。像這樣不同的說法，不足以採信。例如，《辨正論》引用《周書異記》說，周昭王即位二十四年甲寅年四月八日，江河泉池氾濫，山川土地都震動。當晚，五色光氣進入貫穿大微星，遍佈西方，呈現青紅色。昭王問太史蘇由，這是什麼祥瑞？蘇由回答說：『有大聖人出生在西方，所以出現這種現象。一千年后，他的聲教將會傳到這裡。』於是把這件事刻在石頭上，埋在南郊天祠前。還有，漢明帝問摩騰法師說：『如來的生滅可以解說嗎？』摩騰回答說：『佛陀在癸丑年七月十五日，投胎到摩耶夫人（Maya）腹中，甲寅年四月八日，從母親的右脅出生。《阿含經》、《瑞應經》等經典也都是這樣說的。』因此，怎麼能因為一兩處不同的說法，就懷疑多數相同的說法呢？所以《釋氏會要》說，兩方相互印證，三藏所傳，以周昭王時期佛陀出生，這個說法最有道理。如果按照周朝的歷法，那麼現在江表地區以建巳月為佛陀出生的說法就是錯誤的。如《薩婆多論》所說二月八日佛陀出生，這是很明確的。
生產後第七天，母親去世生到忉利天（Trayastrimsa），姨母大愛道（Mahaprajapati） 哺乳養育忘記了辛勞。
《端應經》說，摩耶夫人生下太子后，七天就去世了，因為懷菩薩的功德很大，所以往生到忉利天。有經書說，太子自己知道福德威重，沒有女人能夠承受，所以因將要去世，託生於她。又《大權經》說，菩薩在兜率天（Tusita），觀察后還有十個月的壽命，所以投胎示現。大愛道，梵文是摩訶波阇波提（Mahaprajapati）。
【English Translation】 English version: He said, 'If I were to renounce the world, I would surely attain all-wisdom (sarvajna). I am already one hundred and twenty years old this year, and my life is nearing its end. I will be reborn in the Heaven of Non-Perception (Asamjnika-deva), where I will not hear the Dharma, and therefore I am saddened.' Moreover, various scriptures and treatises have different accounts regarding the year, month, and day of the Buddha's birth. Some say it was at the end of the Xia dynasty, others say during the Shang dynasty, some say it was in the year of Wu-wu during the reign of King Ping of the Eastern Zhou dynasty, and others say it was in the year of Yi-chou during the reign of King Huan. Such differing accounts are not credible. For example, the 'Bian Zheng Lun' quotes the 'Yi Ji of the Zhou Shu,' saying that in the twenty-fourth year of King Zhao's reign, the year Jia-yin, on the eighth day of the fourth month, the rivers and springs overflowed, and the mountains and lands all shook. That night, five-colored auspicious clouds entered and penetrated the Great Subtle Star, spreading throughout the West, appearing in blue and red. King Zhao asked the Grand Historian Su You what this omen signified. Su You replied, 'A great sage has been born in the West, hence this phenomenon. A thousand years later, his teachings will spread here.' Thereupon, they engraved this event on a stone and buried it in front of the Heavenly Shrine in the southern suburbs. Furthermore, Emperor Ming of the Han dynasty asked the Dharma Master Mo Teng, 'Can the arising and passing away of the Tathagata be explained?' Mo Teng replied, 'The Buddha, on the fifteenth day of the seventh month of the year Gui-chou, entered the womb of Lady Maya (Maya), and on the eighth day of the fourth month of the year Jia-yin, was born from his mother's right side. The Agamas, the Rui Ying Sutra, and other scriptures also say the same. Therefore, how can we doubt the many consistent accounts because of one or two differing ones?' Therefore, the 'Shi Shi Hui Yao' says that the accounts from both sides, transmitted by the Tripitaka, consider the Buddha's birth during the reign of King Zhao of Zhou to be the most reasonable. If we follow the Zhou calendar, then the current Jiangbiao region's claim that the Buddha was born in the Jian-si month is incorrect. As the Sarvastivada Vinaya states, the Buddha was born on the eighth day of the second month, which is clear.
On the seventh day after the birth, the mother passed away and was born in the Trayastrimsa Heaven (Trayastrimsa), the aunt Mahaprajapati (Mahaprajapati) Nursed and raised him, forgetting the hardship.
The 'Duan Ying Sutra' says that Lady Maya passed away seven days after giving birth to the prince because of the great merit of carrying a Bodhisattva, and was therefore reborn in the Trayastrimsa Heaven. Some scriptures say that the prince knew his merit and virtue were so great that no woman could bear it, so he was born through her as she was about to pass away. Furthermore, the 'Da Quan Sutra' says that the Bodhisattva, in the Tushita Heaven (Tusita), observed that he had ten months of life remaining, so he manifested his birth. Mahaprajapati in Sanskrit is Mahaprajapati (Mahaprajapati).
。乳養太子。身心匪懈。太子成道后隨出家。受記作佛。號一切眾生喜見也。
七歲智過人 眾藝無不通 十歲力無敵 擲象又能射
出曜經云。太子七歲。王以聰明婆羅門。名曰選友。為太子師。太子問曰。以何書典而相教耶。其師答曰。梵佉留書。太子曰。其異書者有六十四。今師何言止有二種耶。師問。何等名耶。答曰。梵書佉留書龍鬼書阿修倫書等也。分別本末。師不能達。深生慚愧。而白王言。太子乃天人之師。我安教耶。凡諸技藝算射天文地理。自然知之。因果經云。太子年至十歲。王來太子。與難陀調達及五百童子。又復唱令國中萬姓有勇力者。定日集於戲場捔射。至期。調達領眾先出。有像當門。以手擗倒。難陀足跳路側。太子擲于空中。以手還接。不令傷損。既至園已。標鼓射之。調達豎四十里鼓。不能得過。難陀豎六十里鼓。亦莫越爾。太子豎百里鼓。弓力乏折。乃取祖王鎮庫之弓。古今無能張者。太子既挽。聲振于城。箭中鼓已。透入于地。泉水涌出［西域記云其泉至今存焉。一切病人飲則便愈］復逶鐵圍之山。大千剎土六反震動。大眾悚然。怪未曾有。
逮其年十七 父王欲娉妃 普集諸釋女 萬選得一人 名曰耶輸陀 端正最無匹 太子雖納之 殊無
【現代漢語翻譯】 現代漢語譯本： 乳母養育太子（Siddhartha）。身心沒有絲毫懈怠。太子成道后，她也跟隨出家。並被授記將來成佛，佛號為一切眾生喜見（Sarvasattvapriyadarśana）。
七歲時智慧超群，各種技藝無所不通；十歲時力大無窮，能擲象又能射箭。
《出曜經》中說，太子七歲時，國王請來一位聰明的婆羅門，名叫選友（Varuna），作為太子的老師。太子問：『您打算用什麼書本來教我呢？』老師回答說：『梵書（Brahmi script）和佉留書（Kharosthi script）。』太子說：『不同的書有六十四種，為什麼老師只說有兩種呢？』老師問：『都有哪些呢？』太子回答說：『梵書、佉留書、龍書、鬼書、阿修羅書等等。』太子詳細地解釋了各種書的來龍去脈，老師無法理解，深感慚愧，於是對國王說：『太子是天人的老師，我怎麼能教他呢？凡是各種技藝、算術、射箭、天文、地理，他自然就知道了。』《因果經》中說，太子到了十歲，國王帶著太子，與難陀（Nanda）、調達（Devadatta）以及五百個童子，又下令國內所有有勇力的人，定好日子在戲場比試射箭。到了那天，調達帶領眾人先出來，有一頭象擋在門口，調達用手把象推倒。難陀用腳踢開路邊的障礙。太子把象擲到空中，又用手接住，不讓它受傷。到了園子后，開始射鼓。調達豎起四十里遠的鼓，沒有射穿。難陀豎起六十里遠的鼓，也沒能射穿。太子豎起一百里遠的鼓，弓的力量不夠，斷了。於是取來祖王的鎮庫之弓，古往今來沒有人能拉開。太子拉開弓，聲音震動了整個城市。箭射中鼓，穿透鼓身射入地下，泉水涌出[《西域記》中說，那泉水至今還在，一切病人喝了就能痊癒]。箭又穿過鐵圍山（Cakravāla），使大千剎土（Mahā-sāhasra-lokadhātu）六次震動。大眾驚恐，覺得從未有過這樣的事情。
到了十七歲，父王想為太子娶妃，普遍召集釋迦族的女子，經過萬中選一，選出一人，名叫耶輸陀羅（Yaśodharā），端莊美麗，無人能比。太子雖然娶了她，但並沒有特別的...
【English Translation】 English version: The wet nurse raised the Prince Siddhartha with unwavering dedication. After the Prince attained enlightenment, she also renounced the world and followed him. She was prophesied to become a Buddha in the future, named Sarvasattvapriyadarśana (One who is pleasing to all beings).
At the age of seven, his wisdom surpassed others, and he was proficient in all arts. At the age of ten, his strength was unmatched; he could throw elephants and shoot arrows.
The Sutra of the Collection of Illumination says: When the Prince was seven years old, the king invited a wise Brahmin named Varuna to be the Prince's teacher. The Prince asked, 'Which scriptures will you use to teach me?' The teacher replied, 'The Brahmi script and the Kharosthi script.' The Prince said, 'There are sixty-four different scripts; why does the teacher only mention two?' The teacher asked, 'What are they?' The Prince replied, 'Brahmi script, Kharosthi script, Dragon script, Ghost script, Asura script, and so on.' The Prince explained the origins and details of each script, which the teacher could not understand. Feeling deeply ashamed, he said to the king, 'The Prince is a teacher of gods and humans; how can I teach him? He naturally knows all kinds of arts, arithmetic, archery, astronomy, and geography.' The Sutra of Cause and Effect says: When the Prince reached the age of ten, the king brought the Prince, along with Nanda, Devadatta, and five hundred boys, and also ordered all the brave and strong men in the country to gather at the arena on a fixed day to compete in archery. On that day, Devadatta led the group out first. There was an elephant blocking the door, and Devadatta pushed it down with his hand. Nanda kicked aside the obstacles on the side of the road. The Prince threw the elephant into the air and then caught it with his hand, preventing it from being injured. After arriving at the garden, they began to shoot at the drums. Devadatta set up a drum forty li (a Chinese unit of distance) away but could not shoot through it. Nanda set up a drum sixty li away but also could not shoot through it. The Prince set up a drum one hundred li away, but the strength of the bow was insufficient, and it broke. So he took the ancestral king's bow from the treasury, which no one had been able to draw in ancient or modern times. When the Prince drew the bow, the sound shook the entire city. The arrow hit the drum, pierced through it, and entered the ground, causing a spring to gush out [The Record of the Western Regions says that the spring still exists today, and all patients who drink from it are healed]. The arrow also passed through the Cakravāla (Iron Mountain Range), causing the Mahā-sāhasra-lokadhātu (great thousandfold world) to shake six times. The crowd was terrified, feeling that they had never seen anything like this before.
When he reached the age of seventeen, the father king wanted to marry a princess for the Prince, and he widely gathered the women of the Shakya clan. After selecting one out of ten thousand, he chose one named Yaśodharā, who was dignified and beautiful, unmatched by anyone. Although the Prince married her, he did not have any particular...
世俗心
耶輸陀羅此雲華色。端正第一。即宿世賣華女。名瞿夷也。以宿願故。今亦作妃［宿世之事。文煩不錄］太子雖納而無俗意。久而不接。太子夜中但修禪觀。諸妓女等咸疑。太子非男也。亦謂無根。又有經云。太子有三妃。第一名瞿夷。不孕。第二名耶輸陀羅。生羅睺羅。第三名瞿波(云云)。
一日啟父王 遊觀四門外 行見四種相 謂生老病死
瑞應經云。太子一日前白王言。欲出遊觀。王來有司。整治衢道。皆令清凈。並諸官屬。道從太子。出城東門。見一女人在於道傍初產兒者。兒墮于地。在於膿血糞穢之中。苦痛啼哭。次出南門。見一老人頭白背傴。形枯色衰。拄杖羸步。次出西門。見一病人。肉消骨露。喘息呻吟。不能自持。兩人扶腋。在於路傍。次出北門。見一死人。眷屬圍繞。哀哭送之。太子見此四種相已。問諸從者。是何相等。從者一一答陳其故。太子又問。唯此四人乎。余亦爾耶。從者答言。世人皆爾。無一免者。太子嘆曰。云何世人貪樂不畏。於是下馬息樹。有一沙門。持缽執錫。視地而行。過太子前。因問。答云。我是比丘。能破結賊。不染六塵。便現神通。騰空而去。上之四相。及此比丘。皆凈居天子之所化作。警悟太子故也。
見此既還宮 懷憂
心不悅 父王大怪之 欲解其憂心 為作諸樂事 竟不革初心 但自思出家 欲離其四患
太子游四門外。見諸不祥。還宮憂惱。父王驚怪。責諸從者。卿等云何不治衢道。以諸不祥令見之乎。群臣奏對。奉王嚴命。無不撿察。不知來處。忽現於前。非臣之罪。王知天變。不罪諸臣。於是欲令太子解憂。為作百千種樂。又加端正妓女。以娛樂之。終不迴心。
慇勤白其父 愿聽我出家 王聞流淚言 應當息此懷 此患古難免 汝獨何預憂 苦能有後嗣 吾當從汝愿 太子順父語 指其妃腹言 劫后第六年 必當生男子
太子欲求出家。王泣不許。慇勤不已。王言。汝若有子。則聽出家。太子即指耶輸腹言。卻後六年。汝當生男。既而太子出家。后六年耶輸果生一子。諸釋咸嗔。欲治欲殺。妃臨火坑誓曰。我若為非。子母俱滅。若其遺體。天當爲證。因抱子投坑。變為蓮池。蓮華奉體。王及國人始復不疑。有經云。羅睺羅宿世作一國王。其兄舍世而為道士。預眾修道。一夜誤用他瓶之水。明向眾懺。愿以法罰。道眾議言。此非實垢。而不用聽。復詣王所。切請治罪。其罪輕故。不囚囹圄。乍禁後園。因事忘之。六日不開。以是因緣。六年在胎。又耶輸陀羅往劫與母
【現代漢語翻譯】 現代漢語譯本 心中不悅，父王對此非常奇怪。 爲了解除他的憂愁，為他安排各種娛樂活動，但最終都無法改變他最初的想法。 他只是想著出家，想要脫離那四種苦難。
太子在四門外遊玩，看到了各種不祥之兆，回到宮中憂愁煩惱。父王感到驚訝奇怪，責備那些隨從：『你們為什麼不整治道路，讓太子看到這些不祥之兆呢？』群臣稟告說：『我們奉您的嚴命，沒有不仔細檢查的，不知道這些不祥之兆從哪裡來，突然就出現在眼前，這不是我們的罪過。』國王知道這是天意變化，沒有責怪群臣。於是想要讓太子解除憂愁，為他安排成百上千種娛樂活動，又增加美貌的女子來娛樂他，但最終都不能使他回心轉意。
太子懇切地告訴他的父王，希望允許他出家。國王聽了流著眼淚說：『你應該停止這種想法，這種苦難自古以來就難以避免，你為什麼獨自為此憂愁呢？如果能有後代，我就答應你的願望。』太子順從父王的話，指著他妃子的肚子說：『六年之後，她必定會生下男孩。』
太子想要出家，國王哭泣著不答應。太子懇切請求，國王說：『如果你有兒子，我就允許你出家。』太子就指著耶輸陀羅（Yashodhara，太子的妻子）的肚子說：『六年之後，你將會生下男孩。』不久之後太子出家了，六年之後耶輸陀羅果然生了一個兒子。各位釋迦族人（Shakya，太子的種族）都很生氣，想要懲罰甚至殺死她。妃子在火坑邊發誓說：『如果我做了不貞之事，就讓我和孩子一起滅亡。如果我的身體是清白的，上天應當為我作證。』於是抱著孩子跳入火坑，火坑立刻變成蓮花池，蓮花托著她們的身體。國王和國人才不再懷疑。有經典記載，羅睺羅（Rahula，佛陀的兒子）前世是一個國王，他的哥哥捨棄王位出家做了道士，參與大眾修行。一天晚上，他錯誤地使用了別人的水瓶里的水，第二天早上向大眾懺悔，願意接受懲罰。道士們商議說：『這不是真正的過錯，不用聽他的。』但他又去國王那裡，懇切地請求治罪。因為他的罪過很輕，沒有囚禁在監獄裡，只是暫時禁閉在後花園裡，因為事情多就忘記了這件事，六天沒有打開。因為這個因緣，羅睺羅在母胎里待了六年。還有耶輸陀羅往劫與母親
【English Translation】 English version His heart was not happy, and the King was very surprised by it. To relieve his worries, various entertainments were arranged for him, but in the end, they could not change his original intention. He was only thinking about leaving home, wanting to escape those four sufferings.
The Prince wandered outside the four gates and saw various inauspicious signs. Returning to the palace, he was worried and troubled. The King was surprised and blamed the attendants: 'Why didn't you prepare the roads, allowing the Prince to see these inauspicious signs?' The ministers reported: 'We followed your strict orders and inspected everything carefully. We don't know where these inauspicious signs came from; they suddenly appeared before us. It is not our fault.' The King knew it was a change in the heavens and did not blame the ministers. So, wanting to relieve the Prince's worries, he arranged hundreds and thousands of entertainments for him, and added beautiful women to amuse him, but in the end, he could not change his mind.
The Prince earnestly told his father that he wished to leave home. The King heard this and said with tears: 'You should stop this thought. These sufferings have been difficult to avoid since ancient times. Why do you alone worry about them? If you can have descendants, I will grant your wish.' The Prince obeyed his father's words and pointed to his consort's belly, saying: 'In six years, she will surely give birth to a boy.'
The Prince wanted to leave home, and the King wept and refused. The Prince earnestly pleaded, and the King said: 'If you have a son, I will allow you to leave home.' The Prince then pointed to Yashodhara's (the Prince's wife) belly and said: 'In six years, you will give birth to a boy.' Soon after, the Prince left home, and six years later, Yashodhara indeed gave birth to a son. All the Shakya (the Prince's clan) people were angry and wanted to punish or even kill her. The consort swore by the fire pit, saying: 'If I have done anything unchaste, may my child and I perish together. If my body is pure, heaven should bear witness for me.' Then she jumped into the fire pit with her child, and the fire pit immediately turned into a lotus pond, with lotuses supporting their bodies. The King and the people then no longer doubted her. There is a sutra that says Rahula (Buddha's son) was a king in a previous life, and his brother abandoned the throne to become a monk, participating in the practice of the masses. One night, he mistakenly used water from someone else's water bottle, and the next morning he confessed to the masses, willing to accept punishment. The monks discussed it and said: 'This is not a real fault, no need to listen to him.' But he went to the King again, earnestly requesting punishment. Because his crime was light, he was not imprisoned, but temporarily confined in the back garden, and because of many things, he forgot about it, and it was not opened for six days. Because of this cause, Rahula stayed in the womb for six years. Also, Yashodhara in a past kalpa with her mother
偕行。路遠身疲。妄稱要緣。所持之物。寄母先行。故落後行。經六里許。由是之故。六年懷妊。
父不信斯語 心知不敢留 常令四兵衛 妃亦不暫離
相師奏曰。太子今不出家。過七日已。轉輪王報自然來應。王聞歡喜。即來群臣。日夜嚴備。四兵擎衛。城門開閉。聲聞四十里。復來耶輸。倍加防察。
壬申二月八 半夜人定時 太子命車匿 彼揵陟將來 四天捧馬足 釋梵執幡蓋 衛持出北門 諸天忽不現 行至三由旬 憩息閑林中 冠瓔付車匿 回上父王處 以劍刓鬚髮 即發如是愿 所有諸眾生 如我除煩惱
太子年到十九。壬申二月八夜。諸天下來太子之前。頭面禮足。白言。無量劫來。勤苦修行。今之成熟。出家是宜。太子答言。王來內外官屬。防衛嚴密。欲出無從。諸天白言。我等方便。使無知者。太子即命車匿。彼揵陟來。四天大王捧馬四足。並接車匿。釋梵執蓋。北門自開。不令有聲。出城既畢。諸天忽隱。詰旦太子與車匿行三由旬。屆閑靜林小歇。於是唱言。過去諸佛為求菩提。捨棄飾好。剃除鬚髮。我今亦爾。便脫寶冠與瓔珞等。分付車匿。回上父王。即以利劍。自刓鬚髮。帝釋接發。上天起塔。車匿大哭。馬亦悲鳴。緣路而歸
【現代漢語翻譯】 現代漢語譯本： 一同前行。路途遙遠身體疲憊。卻妄自聲稱要結下殊勝的因緣。將所攜帶的物品，託付給母親先行一步。因此落後而行。經過大約六里路。因為這個緣故，（導致）六年懷妊。
父王不相信這些話，心中知道（她）不可留。常常命令四隊士兵衛護，妃子也片刻不曾離開。
相師進奏說：『太子如果現在不出家，過了七天，轉輪王的福報自然會來應驗。』國王聽了非常高興，立即召集群臣，日夜嚴加戒備，四隊士兵擎著武器衛護，城門開啟關閉，聲響傳到四十里外。又派人嚴加防範耶輸陀羅（Yasodhara），比之前更加嚴密。
壬申年二月八日，半夜人定的時候，太子命令車匿（Channa）將揵陟（Kanthaka）帶來。四大天王捧著馬的四足，釋提桓因（Sakka）和梵天（Brahma）執著幡蓋，護衛著從北門出去。諸天忽然隱去身形，（太子）行走至三由旬（yojana），在清凈的樹林中休息。將頭冠和瓔珞交給車匿，讓他回去稟告父王。用劍削去鬚髮，隨即發出這樣的誓願：『愿所有眾生，都能像我一樣去除煩惱。』
太子年齡到了十九歲。壬申年二月八日夜晚。諸天降臨到太子面前，以頭面禮拜太子的雙足，稟告說：『無量劫以來，勤苦修行，如今已經成熟，出家是適宜的。』太子回答說：『國王和內外官屬，防衛嚴密，想要出去沒有辦法。』諸天稟告說：『我們自有方便，使他們毫無察覺。』太子即刻命令車匿將揵陟帶來。四大天王捧著馬的四足，並接應車匿。釋提桓因和梵天執著幡蓋。北門自動打開，沒有發出任何聲響。出城完畢，諸天忽然隱去。第二天早晨，太子與車匿走了三由旬，到達清凈的樹林中小憩。於是在那裡說道：『過去諸佛爲了求得菩提（Bodhi），捨棄裝飾美好之物，剃除鬚髮。我現在也這樣做。』便脫下寶冠和瓔珞等物，交給車匿，讓他回去稟告父王。隨即用鋒利的劍，自己削去鬚髮。帝釋（Indra）接住頭髮，在天上建造佛塔。車匿大哭，馬也悲鳴，沿著道路返回。
【English Translation】 English version: They traveled together. The road was long, and the body weary. (She) falsely claimed to have a special connection (with the divine). She entrusted her belongings to her mother to go ahead, thus lagging behind. After about six 'li' (approximately 3 kilometers), for this reason, she was pregnant for six years.
The father did not believe these words, knowing in his heart that she could not be kept. He constantly ordered four squads of soldiers to guard her, and the queen consort never left her side even for a moment.
The physiognomist reported, 'If the prince does not renounce the world now, after seven days, the reward of a Chakravartin (universal monarch) will naturally come to him.' The king was overjoyed upon hearing this and immediately summoned his ministers, preparing day and night with strict precautions. Four squads of soldiers held up weapons to guard him, the city gates opened and closed, and the sound was heard forty 'li' away. He also increased the surveillance of Yasodhara, making it even stricter than before.
On the eighth day of the second month of the 'ren shen' year, at midnight when people were asleep, the prince ordered Channa to bring Kanthaka. The Four Heavenly Kings held up the horse's four hooves, Sakka and Brahma held the banners and canopies, guarding him as he went out of the north gate. The devas suddenly disappeared. (The prince) traveled three 'yojana' (approximately 40 kilometers), resting in a quiet forest. He gave the crown and necklaces to Channa, telling him to return and report to the father king. He used a sword to cut off his beard and hair, and then made this vow: 'May all sentient beings be able to eliminate afflictions like I do.'
The prince reached the age of nineteen. On the eighth night of the second month of the 'ren shen' year, the devas descended before the prince, bowing their heads and paying homage to his feet, reporting, 'For countless kalpas (eons), you have diligently cultivated, and now it is ripe. Renouncing the world is appropriate.' The prince replied, 'The king and the inner and outer officials are guarding me strictly, and there is no way to leave.' The devas reported, 'We have our ways to make them unaware.' The prince immediately ordered Channa to bring Kanthaka. The Four Heavenly Kings held up the horse's four hooves and received Channa. Sakka and Brahma held the banners and canopies. The north gate opened automatically without making any sound. After leaving the city, the devas suddenly disappeared. The next morning, the prince and Channa traveled three 'yojana', arriving at a quiet forest for a short rest. There he said, 'The Buddhas of the past, in order to seek Bodhi, abandoned ornaments and beautiful things, and shaved their beards and hair. I will do the same now.' He then took off his jeweled crown and necklaces, giving them to Channa, telling him to return and report to the father king. He then used a sharp sword to cut off his beard and hair himself. Indra received the hair and built a stupa in the heavens. Channa cried loudly, and the horse also neighed sadly, returning along the road.
。父王姨母及耶輸等。不見太子。哀呼悶絕。舉國悲慕。推求不得也。
至於獵師處 寶衣易布衣 遍詣眾仙所 歷問修道法 皆非解脫道 調彼而捨去 竟到尼連側 獨坐靜其慮
太子斷髮已。至獵師處。以七寶衣。貿得粗布僧伽梨衣著之。詣跋伽仙林。見諸仙人草樹皮葉以為衣者。或食華果草木。或日止一食。或三日一食。或事水火日月。或倒荊棘之上。或臥水火之前。苦行如此。乃問其故。答欲生天。太子告言。諸天雖樂。福盡輪迴。終為苦趣。云何修諸苦因。以求苦報。辭而別往阿羅邏迦蘭仙人所。詰其所斷生老病死之法。仙人答言。若欲斷者。修習禪定。離欲不善法。得初禪。乃至離於種種相。入非非想處。是則名為究竟解脫。是諸學者之彼岸。太子思惟。其所知見。非究竟處。但盡粗結。猶細結在。非度彼岸。太子調伏是二仙已。求勝法故。遂復前進。至尼連河側。安禪靜坐。
王聞益憂惱 擇遣五人侍 一日食一麻 七日食一麥 三人不耐苦 棄捨便他去 二人侍左右 六年無改心
父王聞之。倍加懊惱。即選國中豪賢多子孫者五人。各遣一子。其名曰憍陳如。摩訶男。拘利太子。十力迦葉。般剌蜜諦等。追侍太子。若或行時。逾山涉谷。行不擇路
【現代漢語翻譯】 現代漢語譯本：父王、姨母以及耶輸陀羅（太子之妻）等，不見太子，哀嚎呼叫，悲痛昏厥，舉國上下都悲傷思慕，四處尋找也找不到。
至於獵師處，用寶衣換布衣，遍訪眾仙人處所，一一詢問修道之法，都並非解脫之道，調伏他們后便離去，最終到達尼連禪河邊，獨自靜坐思考。
太子剃髮之後，到了獵師那裡，用七寶衣服換取了粗布的僧伽梨（袈裟）穿上。前往跋伽仙人林，看見眾仙人以草、樹皮、樹葉為衣，有的吃花果草木，有的每天只吃一頓飯，有的三天吃一頓飯，有的侍奉水、火、日月，有的倒臥在荊棘之上，有的睡在水火之前，像這樣苦行。太子便問他們這樣做的緣故，他們回答說想要昇天。太子告訴他們說：『諸天雖然快樂，但福報享盡后仍然會輪迴，最終還是會墮入苦難的境地。為何要修習這些苦因，以求得苦果呢？』於是辭別他們，前往阿羅邏迦蘭仙人那裡，詢問他如何斷除生老病死之法。仙人回答說：『如果想要斷除生老病死，就要修習禪定，遠離慾望和不善之法，證得初禪，乃至遠離種種的相，進入非想非非想處，這就叫做究竟解脫，是所有修行者的彼岸。』太子思惟，認為他所知所見，並非究竟之處，只是斷除了粗重的煩惱，還有細微的煩惱存在，不能度過生死彼岸。太子調伏了這兩位仙人之後，爲了尋求更殊勝的佛法，於是又繼續前進，到達尼連禪河邊，安住禪定，精進修行。
國王聽聞此事，更加憂愁煩惱，於是挑選了國內豪門望族中多子多孫的五個人，各自派遣一個兒子，他們的名字是：憍陳如（Ajnatakaundinya），摩訶男（Mahanama），拘利太子（Bhaddiya），十力迦葉（Dasabalakassapa），般剌蜜諦（Vappa）等，去追隨侍奉太子。如果太子行走時，就翻山越嶺，跋山涉水，行走不選擇道路。
【English Translation】 English version: The king, the aunt, and Yashodhara (the prince's wife), etc., could not find the prince. They cried out in sorrow and fainted. The whole country grieved and longed for him, but they could not find him anywhere.
As for the hunter's place, he exchanged his precious clothes for cloth clothes, and visited the abodes of all the immortals, asking about the methods of cultivation one by one. None of them were the path to liberation. After subduing them, he left and finally arrived at the side of the Nairanjana River, where he sat alone in meditation.
After the prince shaved his head, he went to the hunter's place and exchanged his seven-jeweled clothes for a coarse cloth sanghati (robe) to wear. He went to the hermitage of the ascetic Arada Kalama and saw the ascetics using grass, tree bark, and leaves as clothing. Some ate flowers, fruits, and grass, some ate only one meal a day, some ate one meal every three days, some served water, fire, the sun, and the moon, some lay upside down on thorns, and some slept in front of water and fire, practicing asceticism in this way. The prince asked them the reason for doing so, and they replied that they wanted to be reborn in the heavens. The prince told them, 'Although the heavens are joyful, when the blessings are exhausted, one will still be reborn in samsara and ultimately fall into suffering. Why cultivate these causes of suffering in order to seek the results of suffering?' Then he bid farewell to them and went to the ascetic Arada Kalama, asking him how to cut off the law of birth, old age, sickness, and death. The ascetic replied, 'If you want to cut off birth, old age, sickness, and death, you must cultivate meditation, abandon desires and unwholesome dharmas, attain the first dhyana, and even be free from all kinds of appearances, entering the state of neither perception nor non-perception. This is called ultimate liberation, the other shore for all practitioners.' The prince thought that what he knew and saw was not the ultimate place, but only the gross fetters were cut off, and the subtle fetters were still there, so he could not cross the shore of birth and death. After the prince subdued these two ascetics, in order to seek a more excellent Dharma, he continued to advance and arrived at the side of the Nairanjana River, where he dwelt in meditation and practiced diligently.
The king, hearing of this, was even more worried and distressed. So he selected five men from the noble and wealthy families in the country who had many children and grandchildren, and each sent a son, whose names were: Ajnatakaundinya, Mahanama, Bhaddiya, Dasabalakassapa, and Vappa, to follow and serve the prince. If the prince was walking, they would cross mountains and valleys, traversing difficult paths.
。五人不耐其艱。言此狂人。奚可隨之。設委而還。王滅吾家。不如止此。太子靜坐苦行林中守戒。日食一麻一麥。七日食一麻米。設有乞者。亦以施之。五人相從既久。難堪其苦。三人捨去。
太子作是念 我今行苦行 形瘦如枯木 命絲幾欲絕 自餓非真道 無益於己他 我當受飲食 然後方成佛 近有牧牛女 乃為施乳麋 菩薩既受之 二人驚又去
太子苦行六年。瘦若枯木。於是作念。我若以此羸身取道。彼諸外道當言。自餓是涅槃因。我當受食然後成道。作是念已。凈居天子下來。勸彼林外牧牛女難陀婆羅。令取亂麋供養。既受食竟。身體光悅。二人見驚。謂為退本。又舍而去。
癸未二月八 獨詣菩提樹 降魔成正覺 具無量功德
太子獨詣畢跋羅樹。同過去佛。以草為座。帝釋化人執獻凈軟草。受已敷座。結加趺坐。觀樹思惟。感天動地。演大光明。覆弊魔宮。波旬恐怖。令其四女往太子所。萬端妖媚。惑之不動。波旬復將八十億眾。故來惱壞。而作是言。若不起去。擲汝海中。菩薩答言。汝先動我凈瓶。然後可能擲我。八十億眾盡力不能令瓶小動。波旬又來閻羅大王。阿鼻苦具一切都舉。向菩薩所。菩薩徐舉白毫。地獄罪人心得清涼。稱南無佛。
【現代漢語翻譯】 現代漢語譯本：五個人無法忍受這種艱苦，說：『這個瘋子，怎麼能跟隨他呢？如果拋下他回去，國王會滅掉我們的家，不如就此離開。』太子在苦行林中遵守戒律，每天只吃一粒麻和一粒麥，有時七天才吃一粒麻米。即使有乞討的人，也會把食物分給他們。五個人跟隨太子很久，難以忍受這種痛苦，於是有三個人離開了。
太子這樣想：『我現在進行苦行，身體瘦得像枯木一樣，生命像遊絲一樣幾乎要斷絕。這種自我折磨並不是真正的修行之道，對自身和他人都沒有益處。我應該接受飲食，然後才能成佛。』這時，附近有一位牧牛女，名叫難陀婆羅（Nandabala），為太子供養了乳糜。菩薩接受了供養，另外兩個人感到驚訝，也離開了。
太子苦行六年，瘦得像枯木一樣。於是他想：『如果我用這樣虛弱的身體去求道，那些外道一定會說，自餓是涅槃的原因。我應該接受食物，然後才能成道。』這樣想著，凈居天的天人下來，勸說林外的牧牛女難陀婆羅（Nandabala），讓她取乳糜供養太子。太子接受食物后，身體煥發光彩。另外兩個人看到後感到驚訝，認為太子退失了本心，又離開了。
癸未年二月八日，太子獨自前往菩提樹（Bodhi tree），像過去的佛一樣，用草作為座位。帝釋天（Indra）化作的人拿著乾淨柔軟的草獻給太子，太子接受后鋪在座位上，結跏趺坐，觀樹思惟，感動了天地，發出巨大的光明，覆蓋了魔王的宮殿。波旬（Mara）感到恐怖，讓他的四個女兒前往太子那裡，用各種妖媚的手段來迷惑他，但太子毫不動搖。波旬又帶領八十億魔眾，故意前來惱亂破壞，並說：『如果不離開，就把你扔到海里。』菩薩回答說：『你先動搖我的凈瓶，然後才可能扔我。』八十億魔眾用盡全力也不能使凈瓶稍微移動。波旬又帶來了閻羅王（Yama），把阿鼻地獄（Avici）的各種刑具都舉起來，向菩薩那裡扔去。菩薩緩緩舉起白毫相光，地獄的罪人們心中感到清涼，稱念『南無佛』。
【English Translation】 English version: The five men could not endure the hardship. They said, 'This madman, how can we follow him? If we abandon him and return, the king will destroy our families. It is better to leave here.' The prince observed the precepts in the ascetic forest, eating only one sesame seed and one grain of rice a day, and sometimes one sesame seed every seven days. If there were beggars, he would share his food with them. The five men had followed the prince for a long time, but they could not bear the suffering, so three of them left.
The prince thought to himself, 'Now I am practicing asceticism, my body is as thin as a withered tree, and my life is like a thread about to break. This self-mortification is not the true path of practice, and it is of no benefit to myself or others. I should accept food and drink, and then I can become a Buddha.' At this time, there was a cowherd girl nearby named Nandabala (Nandabala), who offered milk porridge to the prince. The Bodhisattva accepted the offering, and the other two were surprised and left.
The prince practiced asceticism for six years, becoming as thin as a withered tree. Then he thought, 'If I seek the path with this weak body, those heretics will say that self-starvation is the cause of Nirvana. I should accept food and then attain enlightenment.' Thinking this, the Pure Abode Devas (Śuddhāvāsa) came down and persuaded the cowherd girl Nandabala (Nandabala) outside the forest to offer milk porridge. After accepting the food, the prince's body shone with light. The other two were surprised to see this, thinking that the prince had regressed from his original intention, and they left again.
On the eighth day of the second month of Guiwei year, the prince went alone to the Bodhi tree (Bodhi tree), like the Buddhas of the past, using grass as a seat. Indra (Indra), transformed into a man, offered clean and soft grass to the prince, who accepted it and spread it on the seat, sat in the lotus position, contemplated the tree, and moved heaven and earth, emitting great light that covered the palace of Mara (Mara). Mara was terrified and sent his four daughters to the prince, using all kinds of seductive means to tempt him, but the prince was unmoved. Mara then led eighty billion demons, deliberately coming to disturb and destroy, and said, 'If you do not leave, I will throw you into the sea.' The Bodhisattva replied, 'You must first move my pure vase, and then you may be able to throw me.' The eighty billion demons tried their best but could not move the vase even slightly. Mara then brought Yama (Yama), the King of Hell, and all the instruments of torture from Avici (Avici) Hell, throwing them at the Bodhisattva. The Bodhisattva slowly raised the white hair between his eyebrows (urna), and the sinners in hell felt cool and recited 'Namo Buddha'.
尋脫苦所。波旬前近。欲與相難。菩薩以智慧力。申手按地。地為震動。魔及兵眾顛倒而墮。菩薩降魔已竟。結解漏盡。生死已斷。明星出時。霍然大悟。成等正覺。具十八法十種神力四無所畏。於時大地十八相動。天作伎藥。散花燒香。天龍八部所設供養。充塞虛空。此乃周穆王即位第三年癸未二月八日夜。太子是年。年登三十矣。又上云十八法者。一身無失。二口無失。三念無失。四無異相。五無不定心。六無不知已舍。七欲無減。八精進無減。九念無減。十慧無減。十一解脫無減。十二解脫知見無減。十三一切身業隨智慧行。十四一切口業隨智慧行。十五一切意業隨智慧行。十六知過去世無礙。十七知未來世無礙。十八知現在世無礙也。十力者。一是處非處力。二業力。三定。四根。五欲。六性。七至道處。八宿命。九天眼。十漏盡也。四無所畏者。一一切智無畏。二漏盡。三說障道。四說苦盡道也。十八相者。謂震吼覺動起涌六種。一一各三。謂震遍震等遍震。餘五亦然。故成十八焉。又菩提留支引經頌云。八年作嬰孩。七年作童子。四年學五明。十年受五欲。一十九出家。六年行苦行。三十五成道。七十九入滅。又梵網經云。七歲出家。三十成道。如是三說不同者。以大小機見異故。
爾時作是念
【現代漢語翻譯】 現代漢語譯本 （菩薩）尋找解脫痛苦的地方。魔王波旬（Mara, 佛教中的魔王）來到近前，想要與他為難。菩薩以智慧的力量，伸出手按住大地，大地為之震動。魔王和他的軍隊顛倒墜落。菩薩降伏魔王之後，所有煩惱都已解除，生死輪迴已經斷絕。當啟明星出現的時候，菩薩豁然大悟，成就了無上正等正覺（Anuttara-samyak-sambodhi, 無上圓滿的覺悟）。具足十八不共法（Eighteen special qualities of a Buddha），十種神力（Ten powers of a Buddha），四無所畏（Four kinds of fearlessness）。當時，大地出現十八種震動的現象，天神演奏音樂，散花焚香，天龍八部（Devas, Nagas and other supernatural beings）所設的供養，充滿虛空。這是周穆王即位第三年癸未二月八日的夜晚。太子（指釋迦牟尼）當年三十歲。上面所說的十八法是：一、身無過失；二、口無過失；三、念無過失；四、沒有與常人不同的相；五、沒有不定的心；六、沒有不知已舍；七、慾望沒有減少；八、精進沒有減少；九、念沒有減少；十、智慧沒有減少；十一、解脫沒有減少；十二、解脫知見沒有減少；十三、一切身業都隨智慧而行；十四、一切口業都隨智慧而行；十五、一切意業都隨智慧而行；十六、知道過去世沒有障礙；十七、知道未來世沒有障礙；十八、知道現在世沒有障礙。十力是：一、是處非處力（Power of knowing what is possible and impossible）；二、業力（Power of knowing the consequences of actions）；三、定力（Power of knowing the various meditations）；四、根力（Power of knowing the faculties of sentient beings）；五、欲力（Power of knowing the various desires）；六、性力（Power of knowing the various natures）；七、至道處力（Power of knowing where all paths lead）；八、宿命力（Power of knowing past lives）；九、天眼力（Power of seeing the passing away and rebirth of beings）；十、漏盡力（Power of knowing the extinction of defilements）。四無所畏是：一、一切智無畏（Fearlessness in proclaiming complete enlightenment）；二、漏盡無畏（Fearlessness in proclaiming the extinction of defilements）；三、說障道無畏（Fearlessness in pointing out obstacles to enlightenment）；四、說苦盡道無畏（Fearlessness in teaching the path to the end of suffering）。十八相是：震、吼、覺、動、起、涌六種。每一種各有三種，即震、遍震、等遍震。其餘五種也是這樣，所以總共有十八種。另外，《菩提留支經》中的偈頌說：八年作嬰孩，七年作童子，四年學五明，十年受五欲，一十九出家，六年行苦行，三十五成道，七十九入滅。還有，《梵網經》中說：七歲出家，三十成道。像這樣三種說法不同，是因為大小乘根器的人所見不同。 爾時作是念
【English Translation】 English version Seeking a place to escape suffering, Mara (波旬, the king of demons in Buddhism) approached, intending to create difficulties. The Bodhisattva, with the power of wisdom, reached out and touched the earth, causing it to tremble. Mara and his army were overturned and fell. Having subdued Mara, the Bodhisattva extinguished all defilements, and the cycle of birth and death was severed. As the morning star appeared, the Bodhisattva suddenly awakened, attaining Anuttara-samyak-sambodhi (等正覺, unsurpassed perfect enlightenment), possessing the Eighteen special qualities of a Buddha (十八法), the Ten powers of a Buddha (十種神力), and the Four kinds of fearlessness (四無所畏). At that time, the earth shook in eighteen different ways, the gods made music, scattered flowers, and burned incense. The offerings provided by the Eight kinds of supernatural beings (天龍八部, Devas, Nagas and other supernatural beings) filled the void. This was on the night of the eighth day of the second month of the year Guiwei, the third year of King Zhou Mu's reign. The prince (referring to Siddhartha Gautama) was thirty years old that year. The Eighteen special qualities are: 1. No physical misconduct; 2. No verbal misconduct; 3. No mental misconduct; 4. No different appearance; 5. No unsteady mind; 6. No unknowing relinquishment; 7. No decrease in desire; 8. No decrease in diligence; 9. No decrease in mindfulness; 10. No decrease in wisdom; 11. No decrease in liberation; 12. No decrease in the knowledge and vision of liberation; 13. All bodily actions follow wisdom; 14. All verbal actions follow wisdom; 15. All mental actions follow wisdom; 16. Knowing the past without obstruction; 17. Knowing the future without obstruction; 18. Knowing the present without obstruction. The Ten powers are: 1. Power of knowing what is possible and impossible (是處非處力); 2. Power of knowing the consequences of actions (業力); 3. Power of knowing the various meditations (定); 4. Power of knowing the faculties of sentient beings (根); 5. Power of knowing the various desires (欲); 6. Power of knowing the various natures (性); 7. Power of knowing where all paths lead (至道處); 8. Power of knowing past lives (宿命); 9. Power of seeing the passing away and rebirth of beings (天眼); 10. Power of knowing the extinction of defilements (漏盡). The Four kinds of fearlessness are: 1. Fearlessness in proclaiming complete enlightenment (一切智無畏); 2. Fearlessness in proclaiming the extinction of defilements (漏盡); 3. Fearlessness in pointing out obstacles to enlightenment (說障道); 4. Fearlessness in teaching the path to the end of suffering (說苦盡道). The Eighteen aspects are the six types of shaking, roaring, awakening, moving, rising, and surging. Each type has three aspects: shaking, pervasive shaking, and equally pervasive shaking. The other five types are the same, thus making eighteen in total. Furthermore, the verse in the Bodhiruci Sutra says: 'Eight years as an infant, seven years as a child, four years learning the five sciences, ten years enjoying the five desires, nineteen leaving home, six years practicing asceticism, thirty-five attaining enlightenment, seventy-nine entering Nirvana.' Also, the Brahma Net Sutra says: 'Seven years leaving home, thirty attaining enlightenment.' The reason for these three different accounts is due to the different views of those with small and great capacities. At that time, he thought:
我所得妙法 當廣應開演 利樂於一切
菩薩既成道已。於三七日中。思惟利生方便。如法華經云。我始坐道場。觀樹亦經行。於三七日中。思惟如是事(初七日思)。我所得智慧。微妙最第一。眾生諸根鈍。著樂癡所盲。如斯之等類。云何而可度。爾時諸梵王。及諸天帝釋。護世四天王。請我轉法輪(二七日思)。我即自思惟。若但贊佛乘。眾生不信受。破法墮惡道。我寧不說法。疾入于涅槃(三七日思)。尋念過去佛。所行方便力。我今所得道。亦應說三乘(云云)。思惟是已。即趣奈苑。二十年中。說四阿含經。八年說方等諸經。二十二年說諸部般若。八年說法華涅槃二經。度盡有緣之眾。能事已畢。年到七十九。入般涅槃也。大綱如是。今引祖文。略示其要。如天臺四教儀云。智者大師以五時八教。判釋東流一代聖教。罄無不盡。言五時者。一華嚴時。二鹿苑時。三方等時。四般若時。五法華涅槃時。是名五時。言八教者。頓漸秘密不定。此四名化儀。如世藥方。藏通別圓。此四名化法。如辦藥味。是為八教［第一華嚴時者。如來初成正覺。在寂滅道場。四十一位法身大士。及宿世根熟天龍八部一時圍繞。如雲籠月。爾時如來現舍那身。說圓滿修多羅。故名頓教］［第二鹿苑時者。佛為三乘根性。
【現代漢語翻譯】 我所證得的微妙佛法，應當廣泛地宣揚開來，利益和快樂一切眾生。
菩薩成就佛道之後，在三個七天（二十一天）里，思惟如何方便地利益眾生。《法華經》中說：『我最初坐在菩提道場，觀菩提樹也經行，在三個七天里，思惟這樣的事情（第一個七天思惟）。我所獲得的智慧，微妙而且是最第一的，但眾生的根器遲鈍，貪著享樂被愚癡所矇蔽，像這樣的人，要如何才能度化呢？』當時，諸梵天王，以及諸天帝釋（Indra），護世四天王（Four Heavenly Kings），都請求我轉法輪（第二個七天思惟）。我於是自己思惟，如果只讚歎佛乘（Buddha Vehicle），眾生不會相信接受，反而會因為誹謗佛法而墮入惡道，我寧可不說佛法，快速地進入涅槃（Nirvana）（第三個七天思惟）。隨後憶念過去諸佛所使用的方便法門，我現在所證得的道，也應該說三乘（Three Vehicles）（聲聞乘、緣覺乘、菩薩乘）。』思惟完畢后，就前往鹿野苑（Mrigadava）。二十年中，宣說四阿含經（Agama Sutras），八年宣說方等諸經（Vaipulya Sutras），二十二年宣說諸部般若經（Prajna Sutras），八年宣說法華經（Lotus Sutra）和涅槃經（Nirvana Sutra）二經，度化盡所有緣分的眾生，該做的事情已經完畢，年齡到了七十九歲，進入般涅槃（Parinirvana）。大綱就是這樣。現在引用祖師的文，略微顯示其中的要點。如天臺四教儀中說：智者大師（智顗）用五時八教，判釋從印度傳到中國的所有佛教經典，全部沒有遺漏。所說的五時是：一、華嚴時（Avatamsaka Period），二、鹿苑時（Deer Park Period），三、方等時（Vaipulya Period），四、般若時（Prajna Period），五、法華涅槃時（Lotus-Nirvana Period）。這就是五時。所說的八教是：頓教（Sudden Teaching）、漸教（Gradual Teaching）、秘密教（Secret Teaching）、不定教（Indeterminate Teaching），這四種稱為化儀四教，就像世間的藥方。藏教（Tripitaka Teaching）、通教（Common Teaching）、別教（Distinct Teaching）、圓教（Perfect Teaching），這四種稱為化法四教，就像預備藥材的味道。這就是八教。[第一華嚴時，如來最初成就正覺，在寂滅道場，四十一位法身大士，以及過去世根器成熟的天龍八部（Devas and Nagas），一時圍繞在佛的周圍，就像雲彩籠罩著月亮。這時如來顯現盧舍那佛身（Vairocana），宣說圓滿的修多羅（Sutra），所以稱為頓教][第二鹿苑時，佛爲了三乘根性的眾生。
【English Translation】 The wonderful Dharma I have attained should be widely proclaimed to benefit and bring joy to all beings.
After the Bodhisattva attained Buddhahood, for three weeks (twenty-one days), he contemplated skillful means to benefit sentient beings. As the Lotus Sutra says: 'I first sat at the Bodhi-mandala, also walked around the Bodhi tree, and for three weeks, contemplated such matters (thinking during the first week). The wisdom I have attained is subtle and the most supreme, but the faculties of beings are dull, attached to pleasure and blinded by ignorance. How can such beings be delivered?' At that time, the Brahma Kings, as well as the Indra (Śakra devānām indra), the Four Heavenly Kings (Lokapālas), requested me to turn the Dharma wheel (thinking during the second week). I then thought to myself, if I only praise the Buddha Vehicle (Buddha-yāna), beings will not believe and accept it, and will fall into evil paths by slandering the Dharma. I would rather not speak the Dharma and quickly enter Nirvana (thinking during the third week). Then I remembered the skillful means used by the Buddhas of the past. The path I have now attained should also be taught through the Three Vehicles (Triyāna) (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna).' After contemplating this, he went to Mrigadava (Deer Park). For twenty years, he preached the Agama Sutras, for eight years he preached the Vaipulya Sutras, for twenty-two years he preached the Prajna Sutras, and for eight years he preached the two Sutras, the Lotus Sutra and the Nirvana Sutra, delivering all sentient beings with whom he had affinities. Having completed what needed to be done, he entered Parinirvana at the age of seventy-nine. This is the general outline. Now, I will quote the words of the Patriarchs to briefly show the essentials. As the Tiantai Four Teachings states: Master Zhiyi (智顗) used the Five Periods and Eight Teachings to interpret all the Buddhist scriptures that were transmitted from India to China, without leaving anything out. The Five Periods are: 1. Avatamsaka Period, 2. Deer Park Period, 3. Vaipulya Period, 4. Prajna Period, 5. Lotus-Nirvana Period. These are the Five Periods. The Eight Teachings are: Sudden Teaching, Gradual Teaching, Secret Teaching, Indeterminate Teaching. These four are called the Four Teachings of Teaching Methods, like prescriptions in the world. Tripitaka Teaching, Common Teaching, Distinct Teaching, Perfect Teaching. These four are called the Four Teachings of Teaching Content, like preparing the flavors of medicine. These are the Eight Teachings. [The first, Avatamsaka Period, is when the Tathagata first attained perfect enlightenment, in the Bodhi-mandala, forty-one Dharma-body Great Bodhisattvas, and the Devas and Nagas (heavenly dragons) whose roots had matured in past lives, surrounded the Buddha at one time, like clouds surrounding the moon. At this time, the Tathagata manifested the Vairocana Buddha body and preached the perfect Sutra, so it is called the Sudden Teaching.] [The second, Deer Park Period, is when the Buddha, for beings of the Three Vehicles.
于頓無益。故不動寂場而游鹿苑。脫舍那珍御之服。著丈六弊垢之衣。亦從兜率降下。托胎出胎。納妃生子。出家苦行。六年已后。木菩提樹下。以草為座。成劣應丈六身佛。為三乘根人。說生滅四諦十二因緣事六度等法。諸人聞已。依教修行。證偏真理］［第三方等時者。彼二乘人貪著小乘。謂是究竟。不能預大。故說維摩思益楞伽楞嚴三昧全光明勝鬘等諸大乘經。憚偏斥小。嘆大褒圓。彼二乘眾聞是法已。內懷慚愧。心漸淳淑。恥小慕大也］［第四般若時者。機根漸熟。次說摩訶般若金剛般若光贊般若大品般若等諸部般若。命空生身子。轉教菩薩。令知諸法融通淘汰。已上三時對華嚴頓故。總名為漸］［第五法華涅槃時者。機緣已熟。可令開示悟入佛之知見。次說法華。開前頓漸。會入非頓非漸。故言開權顯實。會三歸一。廢權立實。彼諸聲聞。般若時受來轉教。皆知法藏。故至法華會上。開示悟入佛之知見。授記作佛而已。次說涅槃者。有二義。一為未熟者。更說四教。具談佛性。令具真常入大涅槃。故名捃拾教。二為末代鈍根。于佛法中。起斷滅見。夭傷慧命。亡失法身。設三種權。扶一圓實。故名扶律談常教。若論時味。與法華同。論其部內。純雜小異。何者。法華純說圓教。涅槃雜說四教故也］。
【現代漢語翻譯】 于頓教沒有益處。所以（釋迦摩尼佛）沒有在寂滅道場而直接去鹿野苑傳法。脫下價值連城的華麗服飾，穿上粗糙破舊的普通僧衣。也像從兜率天宮降生一樣，經歷投胎、出生，娶妻生子，然後出家苦行。六年之後，在菩提樹下，以草為座，成就了應化身的丈六金身佛。為聲聞、緣覺、菩薩三乘根器的人，宣說生滅的四諦（苦、集、滅、道，duhkha, samudaya, nirodha, marga）、十二因緣（十二種相互關聯的生命存在條件，nidanas）以及六度（佈施、持戒、忍辱、精進、禪定、智慧，paramitas）等法。這些人聽聞后，依照教義修行，證得了片面的真理。 ［第三個階段是第三方等時。那些二乘人貪戀小乘，認為小乘就是究竟的真理，不能進入大乘。所以宣說了《維摩詰所說經》（Vimalakirti Nirdesa Sutra）、《思益經》（Gambhira-chintana-samadhinirdesa Sutra）、《楞伽經》（Lankavatara Sutra）、《楞嚴經》（Surangama Sutra）、《三昧經》（Samadhi Sutra）、《全光明經》（Suvarnaprabhasa Sutra）、《勝鬘經》（Srimala Sutra）等諸部大乘經典，貶低小乘，讚歎大乘，褒揚圓滿的教義。那些二乘眾聽聞這些法后，內心感到慚愧，心性逐漸變得淳樸善良，以捨棄小乘，追求大乘為目標。］ ［第四個階段是般若時。眾生的根器逐漸成熟，於是宣說了《摩訶般若經》（Mahaprajnaparamita Sutra）、《金剛般若經》（Vajracchedika Prajnaparamita Sutra）、《光贊般若經》（Astasahasrika Prajnaparamita Sutra）、《大品般若經》（Mahaprajnaparamita Sutra）等諸部般若經典，命令須菩提（Subhuti）、舍利弗（Sariputra）等弟子，去教化菩薩，使他們明白諸法融通的道理。以上三個階段相對於《華嚴經》的頓教而言，總稱為漸教。］ ［第五個階段是法華涅槃時。眾生的機緣已經成熟，可以讓他們開示悟入佛的知見。於是宣說了《法華經》（Lotus Sutra），開啟了之前的頓教和漸教，會歸於非頓非漸的境界，所以說『開權顯實』，會三乘歸於一乘，廢除權宜之法，建立真實之法。那些聲聞眾，在般若時接受了轉教的任務，都已經瞭解了法藏，所以在法華會上，開示悟入佛的知見，被授記將來成佛。接下來宣說《涅槃經》（Nirvana Sutra），有兩個意義。一是為尚未成熟的眾生，再次宣說四教，詳細闡述佛性，使他們具備真常的佛性，進入大涅槃，所以稱為捃拾教。二是為末法時代根器遲鈍的眾生，在佛法中產生斷滅的見解，夭折慧命，喪失法身，設立三種權宜之法，扶助一圓滿真實之法，所以稱為扶律談常教。如果從時和味的方面來說，與《法華經》相同。從其經典的內容來說，純粹和雜糅略有不同。為什麼呢？《法華經》純粹宣說圓教，《涅槃經》則雜糅宣說四教。］
【English Translation】 It is of no benefit to the sudden teaching. Therefore, (Sakyamuni Buddha) did not stay in the place of enlightenment but went directly to the Deer Park to preach. He took off his precious and gorgeous clothes and put on rough and worn ordinary monk's robes. Just like descending from the Tusita Heaven, he experienced conception, birth, marriage, and having children, and then renounced his family and practiced asceticism. After six years, under the Bodhi tree, he sat on grass and attained the sixteen-foot-tall body of a manifested Buddha. For those of the three vehicles (sravaka, pratyekabuddha, bodhisattva), he preached the Four Noble Truths (duhkha, samudaya, nirodha, marga), the Twelve Nidanas (twelve conditions of dependent origination), and the Six Paramitas (dana, sila, ksanti, virya, dhyana, prajna). After hearing these teachings, they practiced according to the teachings and attained a partial truth. [The third period is the period of the Third Vehicle. Those of the Two Vehicles are attached to the Small Vehicle, thinking that the Small Vehicle is the ultimate truth and cannot enter the Great Vehicle. Therefore, the Vimalakirti Nirdesa Sutra, the Gambhira-chintana-samadhinirdesa Sutra, the Lankavatara Sutra, the Surangama Sutra, the Samadhi Sutra, the Suvarnaprabhasa Sutra, the Srimala Sutra, and other Mahayana sutras were preached, belittling the Small Vehicle, praising the Great Vehicle, and extolling the perfect teachings. After hearing these teachings, those of the Two Vehicles felt ashamed, and their minds gradually became pure and kind, aiming to abandon the Small Vehicle and pursue the Great Vehicle.] [The fourth period is the Prajna period. The faculties of sentient beings gradually matured, so the Mahaprajnaparamita Sutra, the Vajracchedika Prajnaparamita Sutra, the Astasahasrika Prajnaparamita Sutra, the Mahaprajnaparamita Sutra, and other Prajna sutras were preached, and Subhuti, Sariputra, and other disciples were ordered to teach the Bodhisattvas, so that they would understand the principle of the interpenetration of all dharmas. The above three periods, in contrast to the sudden teaching of the Avatamsaka Sutra, are collectively called the gradual teaching.] [The fifth period is the Lotus and Nirvana period. The opportunities for sentient beings have matured, and they can be enlightened and enter the knowledge and vision of the Buddha. Therefore, the Lotus Sutra was preached, opening up the previous sudden and gradual teachings, and converging into a state of neither sudden nor gradual, so it is said 'opening the provisional and revealing the real', converging the three vehicles into one vehicle, abolishing the provisional and establishing the real. Those Sravakas, who had accepted the task of turning the teachings in the Prajna period, already understood the Dharma treasury, so at the Lotus assembly, they were enlightened and entered the knowledge and vision of the Buddha, and were predicted to become Buddhas in the future. Next, the Nirvana Sutra was preached, with two meanings. One is for sentient beings who have not yet matured, to preach the Four Teachings again, to explain the Buddha-nature in detail, so that they have the true and constant Buddha-nature and enter the Great Nirvana, so it is called the 'gleaning teaching'. The second is for sentient beings with dull faculties in the Dharma-ending age, who have annihilationist views in the Buddhadharma, cut off their wisdom-life, and lose their Dharma-body, to establish three provisional methods to support one perfect and real Dharma, so it is called the 'supporting the precepts and discussing the constant teaching'. If we talk about the time and taste, it is the same as the Lotus Sutra. In terms of the content of the sutras, the pure and mixed are slightly different. Why? The Lotus Sutra purely preaches the perfect teaching, while the Nirvana Sutra mixedly preaches the Four Teachings.]
問五時與頓漸之義如是。秘密不定藏通別圓其義云何。答秘密教者。前四時中。如來三輪不思議故。或為此人說頓。或為彼人說漸。彼此互不相知。能令得益。故名秘密教。不定教者。於四時中。佛以一音演說法。眾生隨類各得解。此則如來不思議力。能令眾生於漸說中得頓益。于頓說中得漸益。如是得益不同。故名不定教 藏等四教。行人修行。斷惑證道之法。不可具錄。今當略示。言藏教者。小乘三藏也。一修多羅藏。即四阿含經。二阿毗曇藏。即俱舍婆沙論。三毗尼藏。即五部律等。聲聞依生滅四諦修行。斷三界見思惑盡。證偏真理。緣覺觀十二因緣。覺真諦理。此人斷見思盡。更侵習氣。故居聲聞上。菩薩依四諦境。發四弘願。修六度行。滿三阿僧祇劫。入世第一位。發真無漏。頓斷見思習氣。木菩提樹下。成劣應丈六身佛。為鈍根三乘人。說生滅四諦。現老比丘相。入無餘涅槃［言通教者。通前藏教。通后別圓。又此教三人同以無言說道。體色入空。故名通教。聲聞但斷三界見思惑盡。不能侵習。如燒木成炭。辟支佛更侵習氣。如燒炭成灰。菩薩正使斷盡。與二乘同。扶習潤生。遊戲神通。凈佛國土。機緣若熟。頓斷殘習。七寶菩提樹下。天衣為座。現帶劣勝應身成佛。為三乘人。說無生四諦。此藏通二
【現代漢語翻譯】 現代漢語譯本：問：五時教（指華嚴時、阿含時、方等時、般若時、法華涅槃時）與頓漸（指頓悟和漸悟）的意義是這樣的，那麼秘密教、不定教、藏教、通教、別教、圓教的意義又是什麼呢？ 答：秘密教，在前四個時教中，如來（Tathagata，佛的稱號）以身、口、意三輪不可思議的力量，有時為這個人說頓悟之法，有時為那個人說漸悟之法，彼此之間互不瞭解，卻都能從中受益，所以稱為秘密教。 不定教，在四個時教中，佛用同一種聲音演說佛法，眾生根據各自的根器和理解力得到不同的領悟。這是如來不可思議的力量，能使眾生在漸悟的教法中得到頓悟的利益，在頓悟的教法中得到漸悟的利益。因為所得利益不同，所以稱為不定教。 藏教、通教、別教、圓教這四教，是修行人斷除迷惑、證得真道的法門，不能全部詳細記錄，現在簡略地說明一下。藏教，指的是小乘三藏（Small Vehicle Tripitaka）的教義。一是修多羅藏（Sutra Pitaka），即四阿含經（Agama Sutras）；二是阿毗曇藏（Abhidhamma Pitaka），即俱舍論（Abhidharmakosa）和婆沙論（Mahavibhasa）；三是毗尼藏（Vinaya Pitaka），即五部律等。聲聞（Sravaka，聽聞佛法而悟道者）依據生滅四諦（Four Noble Truths）修行，斷除三界（Three Realms）的見惑和思惑，證得偏真之理。緣覺（Pratyekabuddha，通過觀察因緣而悟道者）觀察十二因緣（Twelve Nidanas），覺悟真諦之理。這種人斷除見惑和思惑后，更進一步消除習氣，所以境界高於聲聞。菩薩（Bodhisattva，立志成佛的修行者）依據四諦之境，發起四弘誓願（Four Great Vows），修六度（Six Paramitas）之行，經過三大阿僧祇劫（Asankhyeya Kalpas，極長的時間單位），進入世第一位（highest mundane stage），發起真正的無漏智慧，頓時斷除見惑、思惑和習氣，在菩提樹下，成就劣應丈六身佛（inferior manifested sixteen-foot body Buddha），為鈍根的三乘（Three Vehicles）人，說生滅四諦，示現年老的比丘（Bhikkhu，出家男眾）相，進入無餘涅槃（Nirvana without remainder）。 通教，是通於前面的藏教，也通於後面的別教和圓教。而且此教的三乘人共同以無言的道來體悟色即是空（form is emptiness），所以稱為通教。聲聞只是斷除三界的見惑和思惑，不能消除習氣，就像燒木頭成為炭。辟支佛（Pratyekabuddha）更進一步消除習氣，就像燒炭成為灰。菩薩雖然斷除正使（fundamental defilements），與二乘（Two Vehicles）相同，但扶持習氣來潤澤生命，遊戲神通，清凈佛國土。如果機緣成熟，頓時斷除殘餘的習氣，在七寶菩提樹下，以天衣為座，示現帶劣勝應身成佛（manifesting a superior transformed body with inferior aspects），為三乘人，說無生四諦（Four Noble Truths of Non-origination）。這藏教和通教二...
【English Translation】 English version: Question: The meaning of the Five Periods (Hua-yen Period, Agama Period, Vaipulya Period, Prajna Period, Lotus-Nirvana Period) and Sudden and Gradual (referring to sudden enlightenment and gradual enlightenment) is as such. What then are the meanings of the Secret Teaching, the Indeterminate Teaching, the Tripitaka Teaching, the Shared Teaching, the Distinct Teaching, and the Perfect Teaching? Answer: The Secret Teaching, within the first four periods, the Tathagata (title of the Buddha) through the inconceivable power of the three wheels of body, speech, and mind, sometimes speaks the Dharma of sudden enlightenment for this person, and sometimes speaks the Dharma of gradual enlightenment for that person. They do not understand each other, yet they can all benefit from it, hence it is called the Secret Teaching. The Indeterminate Teaching, within the four periods, the Buddha expounds the Dharma with the same voice, and sentient beings gain different understandings according to their respective capacities and comprehension. This is the inconceivable power of the Tathagata, which enables sentient beings to gain the benefit of sudden enlightenment within the gradual teaching, and to gain the benefit of gradual enlightenment within the sudden teaching. Because the benefits gained are different, it is called the Indeterminate Teaching. The four teachings of the Tripitaka Teaching, the Shared Teaching, the Distinct Teaching, and the Perfect Teaching, are the Dharma methods for practitioners to sever delusions and attain enlightenment. They cannot all be recorded in detail, so I will now briefly explain them. The Tripitaka Teaching refers to the teachings of the Small Vehicle Tripitaka. First is the Sutra Pitaka, which is the Agama Sutras; second is the Abhidhamma Pitaka, which is the Abhidharmakosa and the Mahavibhasa; third is the Vinaya Pitaka, which is the Five-Part Vinaya, etc. Sravakas (listeners who attain enlightenment by hearing the Dharma) cultivate according to the Four Noble Truths of arising and ceasing, sever the delusions of views and thoughts in the Three Realms, and attain the principle of partial truth. Pratyekabuddhas (those who attain enlightenment by observing conditions) observe the Twelve Nidanas and awaken to the principle of true reality. These people, after severing the delusions of views and thoughts, further eliminate habitual tendencies, so their realm is higher than that of the Sravakas. Bodhisattvas (practitioners who aspire to become Buddhas) rely on the realm of the Four Noble Truths, generate the Four Great Vows, cultivate the practice of the Six Paramitas, and after three great Asankhyeya Kalpas (extremely long units of time), enter the highest mundane stage, generate true non-outflow wisdom, and instantly sever the delusions of views, thoughts, and habitual tendencies. Under the Bodhi tree, they attain the inferior manifested sixteen-foot body Buddha, and for the dull-rooted people of the Three Vehicles, they speak the Four Noble Truths of arising and ceasing, manifest the appearance of an old Bhikkhu (ordained male monastic), and enter Nirvana without remainder. The Shared Teaching is shared with the preceding Tripitaka Teaching, and also shared with the following Distinct Teaching and Perfect Teaching. Moreover, the three vehicles in this teaching commonly use the unspoken way to realize that form is emptiness, hence it is called the Shared Teaching. Sravakas only sever the delusions of views and thoughts in the Three Realms and cannot eliminate habitual tendencies, like burning wood into charcoal. Pratyekabuddhas further eliminate habitual tendencies, like burning charcoal into ashes. Bodhisattvas, although they sever fundamental defilements, are the same as the Two Vehicles, but they support habitual tendencies to nourish life, play with supernatural powers, and purify Buddha lands. If the conditions are ripe, they instantly sever the remaining habitual tendencies, and under the seven-jeweled Bodhi tree, with heavenly robes as a seat, they manifest a superior transformed body with inferior aspects to become a Buddha, and for the people of the Three Vehicles, they speak the Four Noble Truths of Non-origination. These two, the Tripitaka Teaching and the Shared Teaching...
教。三人所證雖同。大小巧拙永異。何者。藏則小拙。謂不通於大故小。析色入空故拙。雖當教內三人上中下異。望通三人。則一概鈍根。通則大巧。謂大乘初門故大。體色入空故巧。雖當教內三人上中下異。若望藏教。則一概為利。般若方等部內共般若等。即此教也。言共般若者。共二乘法說也］［言別教者。別前二教。別後圓教故也。諸大乘經廣明菩薩歷劫修行。行位次第互不相攝。並此教之相也。此教菩薩行位次第。有五十二。謂十信十住十行十回向十地等覺妙覺也。十信伏三界見思煩惱。初住斷見。七住斷思。與藏通二佛齊。十住斷界內塵沙惑。伏界外塵沙。十行斷界外塵沙。十向伏無明。習中觀。登初地。破一分無明。證一分三德。謂法身般若解脫也。現身百界。八相成佛。化度群生。然不知上地菩薩舉足動步。次入二地。千界作佛。如是地地功德十倍。從此至妙覺。破十二品無明。坐蓮華藏世界大寶花王座。現圓滿報身成佛。為鈍根菩薩眾。說無量四諦］［言圓教者。諸大乘經說佛境界不共三乘位次。總屬此教。如華嚴云。初發心時。便成正覺。所有慧身不由他悟。法華云。開示悟入佛之知見。維摩云。入此室者。唯聞諸佛功德之香。有經云。如人浴大海已用諸河水。如是等類。並屬此教。此教位次。如
【現代漢語翻譯】 教（指佛陀的教法）。三人（藏教、通教、別教的修行者）所證悟的境界雖然相同，但大小、巧妙、笨拙卻永遠不同。為什麼呢？藏教則顯得小而笨拙，因為不通達大乘佛法，所以顯得小；分析色法而入于空性，所以顯得笨拙。雖然在藏教內部，修行者有上、中、下之分，但相對於通教的修行者來說，都屬於鈍根。通教則顯得大而巧妙，因為是大乘佛法的入門，所以顯得大；體悟色法本性為空性，所以顯得巧妙。雖然在通教內部，修行者有上、中、下之分，但如果相對於藏教來說，則都屬於利根。般若方等部內的共般若等，就屬於此教（通教）。所說的『共般若』，是與二乘法共同宣說的般若。] [所說的『別教』，是區別於前面的藏教和通教，區別於後面的圓教。諸大乘經典廣泛闡明菩薩經歷無數劫修行，行位次第互相不統攝，都屬於別教的特徵。此教菩薩的行位次第，有五十二個，即十信、十住、十行、十回向、十地、等覺、妙覺。十信位伏斷三界內的見思煩惱。初住位斷見惑，七住位斷思惑，與藏教、通教的佛果相等。十住位斷界內塵沙惑，伏界外塵沙惑。十行位斷界外塵沙惑。十回向位伏無明，修習中觀。登初地時，破一分無明，證一分三德（法身、般若、解脫）。現身百界，八相成佛，化度眾生。然而，他們不知道上地菩薩舉足動步，就進入二地，在千界示現成佛。像這樣，每一地的功德都是前一地的十倍。從初地到妙覺位，破十二品無明，坐在蓮華藏世界大寶花王座上，示現圓滿報身成佛，為鈍根菩薩眾宣說無量四諦。] [所說的『圓教』，諸大乘經典所說的佛的境界，不與三乘的位次相同，都屬於此教。如《華嚴經》說：『初發心時，便成正覺，所有慧身不由他悟。』《法華經》說：『開示悟入佛之知見。』《維摩經》說：『入此室者，唯聞諸佛功德之香。』有經典說：『如人浴大海已，用諸河水。』像這些都屬於圓教。此教的位次，如...
【English Translation】 Teaching (referring to the Buddha's teachings). Although the three (practitioners of the Tripitaka Teaching, the Shared Teaching, and the Distinct Teaching) attain the same realization, their scope, skillfulness, and clumsiness are eternally different. Why? The Tripitaka Teaching appears small and clumsy because it does not comprehend the Great Vehicle, hence it appears small; analyzing form to enter emptiness, hence it appears clumsy. Although within the Tripitaka Teaching, practitioners are divided into superior, intermediate, and inferior, compared to practitioners of the Shared Teaching, they all belong to dull roots. The Shared Teaching appears vast and skillful because it is the gateway to the Great Vehicle, hence it appears vast; realizing the nature of form as emptiness, hence it appears skillful. Although within the Shared Teaching, practitioners are divided into superior, intermediate, and inferior, compared to the Tripitaka Teaching, they all belong to sharp roots. The Shared Prajna within the Prajna Vaipulya section belongs to this teaching (Shared Teaching). The so-called 'Shared Prajna' is the Prajna jointly taught with the Two Vehicle teachings.] [The so-called 'Distinct Teaching' is distinct from the preceding Tripitaka Teaching and Shared Teaching, and distinct from the subsequent Perfect Teaching. The Great Vehicle sutras extensively elucidate the bodhisattvas' practice through countless kalpas, with the stages of practice not encompassing each other, all belonging to the characteristics of the Distinct Teaching. The stages of practice for bodhisattvas in this teaching are fifty-two, namely the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, Near-Perfect Enlightenment, and Perfect Enlightenment. The Ten Faiths subdue the afflictions of views and thoughts within the Three Realms. The Initial Dwelling severs the delusions of views, and the Seventh Dwelling severs the delusions of thoughts, equivalent to the Buddhas of the Tripitaka and Shared Teachings. The Ten Dwellings sever the delusions of dust and sand within the realms and subdue the delusions of dust and sand outside the realms. The Ten Practices sever the delusions of dust and sand outside the realms. The Ten Dedications subdue ignorance and cultivate the Middle Way. Upon ascending the Initial Ground, one breaks a portion of ignorance and realizes a portion of the Three Virtues (Dharmakaya, Prajna, and Liberation). Manifesting in hundreds of realms, one attains Buddhahood through the Eight Aspects, transforming and liberating sentient beings. However, they do not know that a bodhisattva of a higher ground, with a single step, enters the Second Ground, manifesting Buddhahood in thousands of realms. In this way, the merits of each ground are ten times greater than the previous ground. From the Initial Ground to the stage of Perfect Enlightenment, one breaks twelve grades of ignorance, sits upon the Great Treasure Lotus King Throne in the Lotus Treasury World, manifests the perfect Reward Body Buddha, and teaches the immeasurable Four Noble Truths to bodhisattvas of dull roots.] [The so-called 'Perfect Teaching,' the realm of the Buddha described in the Great Vehicle sutras, is not the same as the stages of the Three Vehicles, all belonging to this teaching. As the Avatamsaka Sutra says, 'At the moment of initial aspiration, one attains perfect enlightenment, and all wisdom bodies are not awakened by others.' The Lotus Sutra says, 'To open, show, awaken, and enter the knowledge and vision of the Buddha.' The Vimalakirti Sutra says, 'Those who enter this room only hear the fragrance of the virtues of all Buddhas.' Some sutras say, 'Like a person who has bathed in the great ocean and then uses the water of all rivers.' These all belong to the Perfect Teaching. The stages of this teaching, such as...
別教五十二位。然別則位位互不相攝。圓則位位相攝。如帝網珠珠珠相映。於此五十二位。更加五品弟子位。謂一隨喜品。二讀誦品。三說法品。四兼行六度品。五正行六度品。此位圓伏五住煩惱。即外凡位。與別十信同。次追六根凈位。即十信也。初信斷見。現真理。七信斷思。十信斷界外塵沙。與別住行向齊。次入初住。斷一品無明。證一分三德。現身百界。八相化物。與別初地齊。華嚴云。初發心時便成正覺者。即此位成佛。是乃此教真因。謂成妙覺。謬之甚矣。從此至第二行。各斷一品無明。增一分中道。與別妙覺齊。三行已去。別教之人。尚不知名。何況伏斷。故以我家之真因。為汝家之極果。從三行去。至於妙覺。破三十品惑。究竟登涅槃山頂。諸法不生。般若不生。不生不生名大涅槃。以虛空為座。成清凈法身佛。居常寂光土。說無作四諦。是為五時八教之大綱。具如天臺妙玄中說］。
初在寂滅場 十方賢聖會 文殊普賢等 法身諸大士 及與眾龍天 拱之為影響 佛現舍那身 頓說華嚴經 是法不思議 法界以為體 一塵含十方 剎那攝三際 一多即無二 三法無差別 清凈妙法身 湛然應一切 初發道心時 即便成正覺 又令諸大士 各談五位法
【現代漢語翻譯】 現代漢語譯本： 別教有五十二個位次。然而，別教的位次之間互不統攝，圓教的位次之間則互相統攝，如同帝釋天的因陀羅網上的寶珠，珠珠互相輝映。在這五十二個位次之外，再加上五品弟子位，即一、隨喜品，二、讀誦品，三、說法品，四、兼行六度品，五、正行六度品。這些位次圓滿地降伏了五住煩惱（指見一處住地、欲愛住地、色愛住地、有愛住地、無明住地五種煩惱），屬於外凡位，與別教的十信位相同。其次是趣入六根清凈位，即十信位。初信位斷除見惑，顯現真理；七信位斷除思惑；十信位斷除界外塵沙惑，與別教的住、行、向位相當。再進入初住位，斷除一品無明，證得一分三德（法身德、般若德、解脫德），化現身形於百界，示現八相成道，與別教的初地相當。《華嚴經》說：『初發心時便成正覺』，就是指這個位次成佛。這才是此教的真因，說成妙覺，謬誤太大了。從此到第二行位，各自斷除一品無明，增進一分中道，與別教的妙覺位相當。三行位以後，別教之人尚且不知其名，更何況是降伏斷除。所以用我家的真因，作為你家的極果。從三行位開始，直到妙覺位，破除三十品惑，最終登上涅槃山頂，諸法不生，般若不生，不生不生名為大涅槃。以虛空為座，成就清凈法身佛，居住在常寂光土，宣說無作四諦。這就是五時八教的大綱，詳細內容如天臺宗《妙法蓮華經玄義》中所說。
最初在寂滅道場，十方賢聖集會，文殊菩賢等法身大士，以及眾多的龍天護法，都拱衛著佛陀作為影響身。佛陀顯現盧舍那佛身，頓說《華嚴經》，這種法是不可思議的，以法界作為本體，一微塵包含十方世界，一剎那包含過去、現在、未來三際。一多不二，三法沒有差別，清凈妙法身，湛然應現一切。初發菩提心時，便成就正覺。又令諸大士，各自談論五位之法。
【English Translation】 English version: The Distinct Teaching has fifty-two stages. However, the stages in the Distinct Teaching do not interpenetrate each other, while the stages in the Perfect Teaching interpenetrate each other, like the jewels in Indra's net, each jewel reflecting all the others. In addition to these fifty-two stages, there are five ranks of disciples: 1. Joyful Acceptance, 2. Reading and Reciting, 3. Explaining the Dharma, 4. Practicing the Six Paramitas (giving, morality, patience, effort, meditation, and wisdom) concurrently, 5. Practicing the Six Paramitas directly. These stages completely subdue the Five Skandha Afflictions (the afflictions associated with the five aggregates of existence), belonging to the Outer Ordinary level, which is the same as the Ten Faiths in the Distinct Teaching. Next is entering the stage of purifying the six senses, which is the Ten Faiths. The first Faith cuts off the delusions of views, revealing the true principle; the seventh Faith cuts off the delusions of thought; the tenth Faith cuts off the dust and sand delusions beyond the realms, corresponding to the stages of Abiding, Practice, and Dedication in the Distinct Teaching. Then entering the Initial Abiding stage, cutting off one grade of ignorance, realizing one part of the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue), manifesting bodies in a hundred worlds, demonstrating the eight aspects of enlightenment, corresponding to the Initial Ground in the Distinct Teaching. The Avatamsaka Sutra says: 'The moment one initially arouses the mind, one attains perfect enlightenment,' which refers to attaining Buddhahood at this stage. This is the true cause of this teaching, saying it is the Wonderful Enlightenment is greatly mistaken. From this to the Second Practice stage, each cuts off one grade of ignorance, increasing one part of the Middle Way, corresponding to the Wonderful Enlightenment stage in the Distinct Teaching. Beyond the Third Practice stage, people of the Distinct Teaching do not even know the names, let alone subduing and cutting off. Therefore, using our true cause as your ultimate fruit. From the Third Practice stage onwards, up to the Wonderful Enlightenment stage, breaking through thirty grades of delusion, ultimately ascending to the summit of Nirvana Mountain, all dharmas are unproduced, prajna is unproduced, unproduced and unproduced is called Great Nirvana. Taking emptiness as a seat, accomplishing the pure Dharmakaya Buddha, residing in the Land of Eternal Tranquility and Light, expounding the Four Noble Truths without action. This is the outline of the Five Periods and Eight Teachings, as detailed in the Tientai School's Profound Meaning of the Lotus Sutra.
Initially, in the field of tranquil extinction, the worthy sages of the ten directions gathered, Manjusri (Bodhisattva of Wisdom), Samantabhadra (Bodhisattva of Universal Virtue), and other great Bodhisattvas of the Dharmakaya, as well as the multitude of dragons and devas, all surrounding the Buddha as his reflected form. The Buddha manifested the body of Vairocana (the universal, radiant Buddha), instantly expounding the Avatamsaka Sutra (Flower Garland Sutra), this Dharma is inconceivable, taking the Dharmadhatu (the realm of all phenomena) as its substance, one dust mote contains the ten directions, one instant encompasses the three times (past, present, future). One and many are not two, the three dharmas (emptiness, signlessness, wishlessness) have no difference, the pure and wonderful Dharmakaya, serenely responds to everything. At the moment of initially arousing the Bodhi mind, one immediately attains perfect enlightenment. Furthermore, causing the great Bodhisattvas to each discuss the Dharma of the five stages.
亦有善財童 歷參諸善友 各隨其所問 答示種種法 如是圓滿教 大山機所擔 小雖在其座 猶如聾啞等 譬如喪家子 一日到其舍 見父勢尊嚴 畏懼便他走
華嚴以法界為體。圓融無礙。一多不二。該括始終。無出無沒。不可思議。剎那此云一念。三際是過去現在未來也。謂一念之中。諧盡三世之際。三法者。佛法心法眾生法。經中有如來林菩薩云。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。又有金剛幢法慧等諸大士眾。承佛神力。各說五位法門。謂住行向地等妙覺也。又善財童子。覺城東畔。初遇文殊。頓證法界。自此歷參五十三知識。因問各答所知一法。大山機者。經云。譬如日出。先照須彌等諸大山王。佛日亦爾。先照菩薩諸大山王(云云)。是以二乘雖在一席。如聾若啞。故四教儀云。所說法門雖廣大圓滿。攝機不盡故。未暢如來出世本懷也。喪家窮子事如下注。
佛即作是念 若但贊佛乘 眾生不信受 破法墮惡道 我寧不說法 疾入于涅槃 尋念過去佛 所行方便力 我今所得道 亦應說三乘 是時十方佛 皆現贊善哉 如諸佛所行 且設方便事 脫舍那珍服 著丈六垢衣 不動寂滅場 而游鹿野苑 先為前
【現代漢語翻譯】 現代漢語譯本 也有善財童子（Sudhana）， 歷經參訪各位善友， 各位善友各自根據善財童子的提問， 回答並開示種種佛法。 這樣的圓滿教法， 如同大山之機所承擔， 小乘之人即使身在其中， 也猶如聾啞之人。 譬如喪失家園的窮困之子， 有一天到了自己家中， 見到父親的威勢尊嚴， 因為畏懼便逃走了。 《華嚴經》以法界為本體，圓融無礙，一即是多，多即是一，該括了始終，無生無滅，不可思議。剎那，這裡指的是一念。三際，指的是過去、現在、未來。指的是在一念之中，包含窮盡三世的時間。三法指的是佛法、心法、眾生法。《華嚴經》中有如來、菩薩的偈語說：『如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別。』又有金剛幢（Vajradhvaja）、法慧（Dharma-mati）等諸位大菩薩，承蒙佛的神力，各自宣說五位法門，指的是住、行、向、地等妙覺的階位。又有善財童子，在覺城東邊，初次遇見文殊菩薩（Manjusri），當下證悟法界。從此經歷參訪五十三位善知識，因為提問，各位善知識各自回答自己所知的一種法門。大山機，經中說：『譬如太陽出來，先照亮須彌山（Sumeru）等諸大山王，佛的智慧之光也是這樣，先照亮菩薩等諸大山王。』因此，二乘之人即使身在一處，也像聾子、啞巴一樣。所以四教儀中說，所說的法門雖然廣大圓滿，但攝受眾生的根機並不完全，所以沒有完全宣暢如來出世的本懷。喪失家園的窮困之子的事情如下面的註釋。 佛陀於是這樣想： 如果只讚歎佛乘（Buddha-yana）， 眾生不會相信接受， 反而會因為誹謗佛法而墮入惡道。 我寧可不說法， 迅速進入涅槃（Nirvana）。 隨即想到過去諸佛， 所使用的方便之力， 我現在所證悟的道， 也應該說三乘（Triyana）。 這時十方諸佛， 都顯現出來讚歎『善哉！』 如同諸佛所行， 姑且設立方便之法。 脫下盧舍那佛（Locana Buddha）的珍貴服裝， 穿上丈六高的垢衣， 不在寂滅道場， 而在鹿野苑游化， 首先為前
【English Translation】 English version There was also the youth Sudhana (善財童子), Who visited various virtuous friends, Each answering and teaching various Dharmas (法) according to their questions. Such a complete teaching, Is like being carried by the mechanism of a great mountain, Even if those of the Lesser Vehicle are present, They are like the deaf and mute. It is like a lost son, Who one day arrives at his own home, Sees his father's dignified and majestic presence, And, out of fear, runs away. The Avatamsaka Sutra (華嚴經) takes the Dharmadhatu (法界) as its essence, perfectly harmonized and unobstructed, one and many are not two, encompassing beginning and end, without arising or ceasing, inconceivable. 'Kshana (剎那)' here refers to a single thought. 'Three periods (三際)' refers to the past, present, and future. It means that within a single thought, it contains the entirety of the three periods of time. The 'Three Dharmas (三法)' refer to the Buddha Dharma (佛法), the Mind Dharma (心法), and the sentient being Dharma (眾生法). In the sutra, there is a verse about the Tathagata (如來) and Bodhisattva (菩薩) saying: 'As the mind, so is the Buddha; as the Buddha, so are sentient beings; mind, Buddha, and sentient beings, these three are without difference.' There are also great Bodhisattvas such as Vajradhvaja (金剛幢) and Dharma-mati (法慧), who, relying on the Buddha's divine power, each expound the five stages of the Dharma, referring to the stages of abiding, practice, direction, ground, and wonderful enlightenment. Furthermore, Sudhana, on the eastern side of Awakening City, first encountered Manjusri Bodhisattva (文殊菩薩), and immediately realized the Dharmadhatu. From then on, he visited fifty-three virtuous teachers, and because of his questions, each virtuous teacher answered with one Dharma that they knew. 'Great mountain mechanism,' the sutra says: 'For example, when the sun rises, it first illuminates great mountain kings such as Mount Sumeru (須彌山); the Buddha's light of wisdom is also like this, first illuminating Bodhisattvas and other great mountain kings.' Therefore, those of the Two Vehicles, even if they are in the same place, are like the deaf and mute. Therefore, the Four Teachings Ritual says that although the Dharma doors spoken are vast and complete, they do not fully encompass the capacity of all beings, so they do not fully express the Tathagata's original intention in appearing in the world. The story of the lost and impoverished son is explained in the notes below. The Buddha then thought: 'If I only praise the Buddha Vehicle (佛乘), Sentient beings will not believe and accept it, And will instead fall into evil paths by slandering the Dharma. I would rather not speak the Dharma, And quickly enter Nirvana (涅槃).' Immediately, he thought of the expedient power Used by the Buddhas of the past, The path that I have now realized, I should also speak of the Three Vehicles (三乘). At this time, the Buddhas of the ten directions, All appeared and praised, 'Excellent!' As the Buddhas have done, Let us provisionally establish expedient methods. Taking off the precious garments of Locana Buddha (盧舍那佛), Putting on the soiled robes of sixteen feet tall, Not in the field of tranquil extinction, But wandering in the Deer Park, First for the former
五人 轉四諦法輪 聞已即成果 世有三寶名 從茲十二年 說四阿含經 諸有三乘人 依修皆證道 是名半字教 黃葉止啼耳 如父設方便 引子令除糞 止得一日價 便自以為足
法華偈云。作是思惟時。十方佛皆現。梵音慰喻我。善哉釋迦文。第一之導師。得是無上法。隨諸一切佛。而用方便力。我等亦皆得最妙第一法。為諸眾生類。分別說三乘。我聞諸佛音。即趣波羅奈。諸法寂滅相。不可以言宣。以方便力故。為五比丘說(云云)。又珍服垢衣以譬為言。如法華經說。今示其略。有一長者。失子既久。其子游行。遂至父舍。見父尊嚴。畏懼而走。父遙見之。審知是子。遣使捉來。窮子驚喚。迷悶躄地。長者方便。脫其珍服。即著垢衣。乃接其子。以喻如來現舍那身。頓說華嚴。二乘如䏊。竟無所益。如設方便。現丈六身。說生滅法。乃令入道。然不離寂場而游化鹿苑。不捨本身而示現跡形。言鹿野者。昔群鹿所居。以之名也。事如大論中說。佛趣鹿苑。作是思惟。我欲開于甘露法門。誰應先聞。因念憍陳如等五人。悉皆聰明。又夙有愿。先應度之。時五人等投佛出家。世尊喚言善來比丘。鬚髮自落。袈裟著身。即成沙門。佛問。汝知色受想行識為是常無常。為是苦非苦。
【現代漢語翻譯】 現代漢語譯本 五人（指憍陳如等五位比丘）開始轉動四諦法輪（佛教基本教義，包括苦、集、滅、道），聽聞后立即證得果位。 世間有了佛、法、僧三寶的名號，從此十二年中，宣說了四阿含經（早期佛教經典）。 所有修習三乘（聲聞乘、緣覺乘、菩薩乘）的人，依靠修行都能證得道果，這被稱為半字教（權宜之教）。 如同用黃葉止住嬰兒的啼哭，如同父親設定方便法門，引導兒子去除糞便。 只得到一天的工錢，就自認為滿足。
《法華經》的偈頌說：『當這樣思考的時候，十方諸佛都顯現出來，用梵音安慰我說：善哉釋迦文（釋迦牟尼佛），是第一導師，證得了這無上的佛法，隨順一切諸佛，而運用方便之力。我們也都證得了最微妙第一的佛法，爲了各種眾生，分別宣說三乘。』我聽聞諸佛的聲音，就前往波羅奈（鹿野苑）。諸法的寂滅之相，是不可以用言語宣說的，因為方便之力的緣故，為五比丘宣說（四諦法）。又用珍貴的衣服和污垢的衣服來比喻，就像《法華經》所說。現在簡略地說明一下：有一位長者，丟失兒子很久了，他的兒子貧窮困苦，來到了父親的家，見到父親的尊貴莊嚴，感到畏懼而逃走。父親遠遠地看見了他，仔細地辨認出是自己的兒子，派人去捉他回來。窮困的兒子驚慌呼叫，迷亂昏倒在地。長者就用方便之法，脫下他的珍貴衣服，給他穿上污垢的衣服，才接近了他的兒子。這比喻如來顯現盧舍那佛（報身佛）的身相，頓然宣說《華嚴經》，二乘人如同聾啞，最終沒有得到任何利益。如同設定方便之法，顯現丈六金身（應化身佛），宣說生滅之法，才使他們進入佛道。然而（佛陀）沒有離開寂滅道場而游化鹿野苑，沒有捨棄本身的報身而示現應化之跡。說到鹿野，是過去群鹿所居住的地方，因此用這個名字命名。這件事就像《大智度論》中所說。佛陀前往鹿野苑，這樣思考：『我想要開啟甘露法門（涅槃之道），誰應該先聽聞呢？』因此想到了憍陳如等五人，他們都非常聰明，而且過去有願力，應該先度化他們。當時五人投奔佛陀出家，世尊呼喚他們說：『善來比丘（歡迎你來出家）』，他們的鬚髮自然脫落，袈裟穿在身上，立即成為沙門（出家人）。佛陀問他們：『你們知道色、受、想、行、識是常還是無常？是苦還是非苦？』
【English Translation】 English version The five people (referring to the five Bhikkhus such as Kondanna) began to turn the Wheel of the Four Noble Truths (the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation), and upon hearing it, they immediately attained the fruit of enlightenment. The world had the names of the Three Jewels (Buddha, Dharma, Sangha), and from then on, for twelve years, the Four Agamas (early Buddhist scriptures) were preached. All those who practice the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), relying on practice, can attain the fruit of the path. This is called the Half-Word Teaching (expedient teaching). It's like stopping a baby's crying with yellow leaves, like a father setting up expedient means to guide his son to remove excrement. Just getting a day's wage, they think they are satisfied.
The verse in the Lotus Sutra says: 'When thinking in this way, Buddhas from the ten directions all appear, comforting me with Brahma's voice, saying: 'Well done, Shakyamuni (Śākyamuni Buddha), the foremost teacher, who has attained this unsurpassed Dharma, following all the Buddhas, and using the power of expedient means. We have also attained the most wonderful and supreme Dharma, and for the sake of all beings, we separately preach the Three Vehicles.' I heard the voices of the Buddhas and went to Varanasi (Deer Park). The aspect of the quiescence of all dharmas cannot be expressed in words. Because of the power of expedient means, it was preached to the five Bhikkhus (the Four Noble Truths). Also, precious clothes and dirty clothes are used as metaphors, as the Lotus Sutra says. Now, let me briefly explain: There was an elder who had lost his son for a long time. His son was poor and miserable and came to his father's house. Seeing his father's dignity and solemnity, he was afraid and ran away. The father saw him from afar, carefully recognized him as his son, and sent someone to catch him and bring him back. The poor son cried out in panic and fainted to the ground. The elder then used expedient means, took off his precious clothes, and put dirty clothes on him, and then approached his son. This is a metaphor for the Tathagata manifesting the body of Vairocana Buddha (Reward Body Buddha), suddenly preaching the Avatamsaka Sutra. Those of the Two Vehicles are like deaf and mute, and ultimately gain nothing. It is like setting up expedient means, manifesting the sixteen-foot golden body (Nirmanakaya Buddha), and preaching the Dharma of arising and ceasing, so that they can enter the Buddhist path. However, (the Buddha) did not leave the Bodhi-mandala (place of enlightenment) and wandered in the Deer Park, and did not abandon his own Sambhogakaya (Reward Body) but manifested the Nirmanakaya (Transformation Body). Speaking of Deer Park, it is the place where deer used to live, hence the name. This matter is as described in the Mahaprajnaparamita Sastra. The Buddha went to Deer Park and thought: 'I want to open the gate of the nectar Dharma (the path to Nirvana), who should hear it first?' Therefore, he thought of Kondanna and the other five people, who were all very intelligent and had vows in the past, so they should be liberated first. At that time, the five people went to the Buddha to become monks. The World Honored One called to them, saying: 'Welcome, Bhikkhus (Welcome to become monks)', their beards and hair naturally fell off, and the kasaya (monk's robe) was put on their bodies, and they immediately became Sramanas (monks). The Buddha asked them: 'Do you know whether form, feeling, perception, volition, and consciousness are permanent or impermanent? Are they suffering or non-suffering?'
為是空非空。為有我非有我。五人聞已。漏盡意解。成阿羅漢。即便答言。是五陰法。實是無常苦空無我。諸天唱言。如來今日轉大法輪。世有三寶。謂如來是佛寶。四諦是法寶。五羅漢是僧寶。為諸天人第一福田。又三寶亦云三尊。此三尊稱寶者何。寶性論云。三寶有六義。一者希有義。如世珍寶。貧窮之人所不能得。三寶亦爾。薄福眾生萬劫難值。二者離垢義。如世珍寶。體無瘕謫。三寶亦爾。隨離諸垢。三勢力義。如世珍寶。除貧去毒。有大勢力。三寶亦爾。具不思議大神通力。四莊嚴義。如世珍寶。能嚴身首。令身殊好。三寶亦爾。能嚴行者。令身清凈。五最勝義。如世珍寶。諸物中勝。三寶亦爾。一切世中最為殊勝。六不改義。如世真金。燒打磨鍊。不能改變。三寶亦爾。不為世間諸法改故。四阿含者。增一阿含。長阿含。中阿含。雜阿含也。此中分別三界之法。極至二乘之果。但是九部經耳。九部名目文煩不錄。半字黃葉二譬。出涅槃經。如有長者教諸癡子。先教半字。后授滿字。則能易解。佛亦如是。為鈍根人先教小法。漸令入大。又如嬰兒啼哭不已。母將黃葉弄而與之。兒謂是金。悅而不啼。二乘亦爾。證二涅槃。謂是究竟。自以為足。
華嚴與阿含 一時無前後 小見丈六佛 但說阿含
【現代漢語翻譯】 現代漢語譯本： 是空還是非空？是有我還是非有我？五人聽聞后，煩惱斷盡，心意解脫，成了阿羅漢（梵語Arhat的音譯，意為斷盡煩惱，不再輪迴的聖者）。隨即回答說：『這五陰法（色、受、想、行、識五種構成要素），實際上是無常、苦、空、無我的。』諸天（天神）歌唱道：『如來（佛陀的稱號）今日轉大法輪（傳播佛法），世間有了三寶（佛教的三個根本要素）。所謂如來是佛寶，四諦（苦、集、滅、道四條真理）是法寶，五羅漢是僧寶（佛教僧團），是諸天人和世間第一等的福田。』又說三寶也稱為三尊。這三尊被稱為寶的原因是什麼呢？《寶性論》中說，三寶有六種含義：一是稀有義，如同世間的珍寶，貧窮的人無法得到。三寶也是這樣，福薄的眾生萬劫難遇。二是離垢義，如同世間的珍寶，本體沒有瑕疵。三寶也是這樣，永遠脫離各種污垢。三是勢力義，如同世間的珍寶，能夠消除貧困和毒害，具有強大的力量。三寶也是這樣，具有不可思議的大神通力。四是莊嚴義，如同世間的珍寶，能夠裝飾身體，使身體美好。三寶也是這樣，能夠莊嚴修行者，使身心清凈。五是最勝義，如同世間的珍寶，在各種事物中最為殊勝。三寶也是這樣，在一切世間最為殊勝。六是不改義，如同世間的真金，經過燒、打、磨鍊，也不會改變。三寶也是這樣，不會因為世間的各種法則而改變。 四阿含（佛教經典）是：《增一阿含》、《長阿含》、《中阿含》、《雜阿含》。其中分別闡述了三界（欲界、色界、無色界）的法則，以及二乘（聲聞乘、緣覺乘）的果位。但只是九部經而已。九部的名稱繁瑣，不在此記錄。『半字』和『黃葉』這兩個譬喻，出自《涅槃經》。譬如有一位長者教導愚癡的孩子，先教他們『半字』，再教他們『滿字』，這樣就能容易理解。佛陀也是這樣，為根器遲鈍的人先教小乘佛法，逐漸引導他們進入大乘佛法。又如嬰兒啼哭不止，母親拿一片黃葉來哄他，嬰兒以為是黃金，高興地不再啼哭。二乘也是這樣，證得了二種涅槃（有餘涅槃、無餘涅槃），就認為是究竟的解脫，自以為滿足。 《華嚴經》與《阿含經》，在佛陀說法時是同時的，沒有先後之分。小乘根器的人只能見到丈六金身佛（較小的佛身），只說《阿含經》的教義。
【English Translation】 English version: Is it emptiness or non-emptiness? Is there a self or is there no self? The five men, having heard this, exhausted their outflows and understood the meaning, becoming Arhats (Sanskrit term meaning 'one who has exhausted outflows and achieved liberation'). They immediately replied, 'These five skandhas (form, feeling, perception, mental formations, and consciousness) are in reality impermanent, suffering, empty, and without self.' The devas (gods) sang, 'The Tathagata (title of the Buddha) today turns the great Dharma wheel (spreads the Buddha's teachings), and the world has the Three Jewels (the three fundamental elements of Buddhism). The Tathagata is the Buddha Jewel, the Four Noble Truths (suffering, origin, cessation, and path) are the Dharma Jewel, and the five Arhats are the Sangha Jewel (Buddhist monastic community), the foremost field of merit for devas and humans.' Furthermore, the Three Jewels are also called the Three Revered Ones. What is the reason these Three Revered Ones are called Jewels? The Ratnagotravibhāga (Treatise on the Jewel Nature) says that the Three Jewels have six meanings: First, the meaning of rarity, like worldly treasures that the poor cannot obtain. The Three Jewels are also like this; beings with little merit rarely encounter them even in countless kalpas (eons). Second, the meaning of being free from defilements, like worldly treasures that have no flaws. The Three Jewels are also like this, always free from all defilements. Third, the meaning of power, like worldly treasures that can eliminate poverty and poison, possessing great power. The Three Jewels are also like this, possessing inconceivable great miraculous powers. Fourth, the meaning of adornment, like worldly treasures that can adorn the body, making it beautiful. The Three Jewels are also like this, able to adorn practitioners, purifying their body and mind. Fifth, the meaning of being the most supreme, like worldly treasures that are the most supreme among all things. The Three Jewels are also like this, the most supreme in all the world. Sixth, the meaning of being unchangeable, like worldly pure gold that cannot be changed by burning, hammering, or refining. The Three Jewels are also like this, not changed by worldly dharmas (laws/teachings). The Four Agamas (Buddhist scriptures) are the Ekottara Agama, Dirgha Agama, Madhyama Agama, and Samyukta Agama. Within these, the dharmas of the Three Realms (desire realm, form realm, and formless realm) are explained, as well as the fruits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). However, these are only nine sections of scriptures. The names of the nine sections are too numerous to record here. The two metaphors of 'half a word' and 'yellow leaves' come from the Nirvana Sutra. For example, there is an elder who teaches foolish children, first teaching them 'half a word' and then teaching them the 'full word', so that they can easily understand. The Buddha is also like this, first teaching the Lesser Vehicle Dharma to those with dull faculties, gradually leading them into the Greater Vehicle Dharma. Also, like an infant who cries incessantly, the mother takes a yellow leaf and plays with it, giving it to the child. The child thinks it is gold, and is happy and stops crying. The Two Vehicles are also like this, attaining the two Nirvanas (Nirvana with remainder and Nirvana without remainder), thinking it is the ultimate, and being content with themselves. The Avatamsaka Sutra and the Agamas were taught simultaneously by the Buddha, without any precedence. Those with the capacity of the Lesser Vehicle can only see the sixteen-foot Buddha (smaller Buddha body), and only speak of the teachings of the Agamas.
經 大睹舍那佛 恒說華嚴經 一佛一音說 機見乃不同 譬如但一水 四見各殊異 又如五天王 見一珠各色
華嚴阿含一時者。佛身是一。法門無二。而機見各異。何者。三藏機。見佛在木菩提樹下。生草為座。現劣應身。說生滅四諦。通教機。見佛在七寶菩提樹下。天衣為座。現帶劣勝應身。說無生四諦。別教機。見佛在蓮華藏世界大寶華王座。現尊特報身。說無量四諦。圓教機。見佛在常寂光土。以虛空為座。現清凈法身。說無作四諦。是則如將一水。天見琉璃。人見水。魚見屋。鬼見火。又如佛以隨色摩尼珠。示五方天王云。此珠何色。東曰青。南曰赤。西曰白。北曰黑。中曰黃。互說異色。而珠圓明。無定色也。佛身亦爾。清凈無礙。但隨機緣。示現四身。非止四身。隨類攝化。則普現六道四生無量種身也。若局論。則華嚴攝在阿含時中。若通論。則華嚴時長。通至五時。何者。彼經云。常說恒說無時不說故也。
佛憫鈍根人 貪著小三藏 謂是究竟法 不生樂大心 欲令入大乘 八載說方等 彈偏以褒圓 斥小而嘆大 毀訾二乘人 如焦芽敗種 是斷佛種者 諸佛所難化 二乘聞此語 泣動大千界 迴心恥小法 而生慕大志 如子不畏父
【現代漢語翻譯】 現代漢語譯本 經 大睹舍那佛（Vairocana Buddha，毗盧遮那佛） 恒說華嚴經 一佛一音說 機見乃不同 譬如但一水 四見各殊異 又如五天王 見一珠各色
華嚴（Avatamsaka Sutra）阿含（Agama Sutra）一時者。佛身是一。法門無二。而機見各異。何者。三藏機。見佛在木菩提樹下。生草為座。現劣應身。說生滅四諦（Four Noble Truths）。通教機。見佛在七寶菩提樹下。天衣為座。現帶劣勝應身。說無生四諦。別教機。見佛在蓮華藏世界大寶華王座。現尊特報身。說無量四諦。圓教機。見佛在常寂光土。以虛空為座。現清凈法身。說無作四諦。是則如將一水。天見琉璃。人見水。魚見屋。鬼見火。又如佛以隨色摩尼珠（Mani jewel，如意寶珠）。示五方天王云。此珠何色。東曰青。南曰赤。西曰白。北曰黑。中曰黃。互說異色。而珠圓明。無定色也。佛身亦爾。清凈無礙。但隨機緣。示現四身。非止四身。隨類攝化。則普現六道四生無量種身也。若局論。則華嚴攝在阿含時中。若通論。則華嚴時長。通至五時。何者。彼經云。常說恒說無時不說故也。
佛憫鈍根人 貪著小三藏 謂是究竟法 不生樂大心 欲令入大乘（Mahayana） 八載說方等 彈偏以褒圓 斥小而嘆大 毀訾二乘人 如焦芽敗種 是斷佛種者 諸佛所難化 二乘聞此語 泣動大千界 迴心恥小法 而生慕大志 如子不畏父
【English Translation】 English version Sutra: The Great Vairocana Buddha constantly preaches the Avatamsaka Sutra. One Buddha speaks with one voice, yet perceptions differ. It's like a single body of water, seen differently by four beings. Or like five celestial kings, each seeing a different color in one jewel.
When the Avatamsaka Sutra and Agama Sutra are spoken of as being at the same time, it means the Buddha's body is one, and the Dharma is without duality, yet beings' perceptions differ. How so? Those of the Tripitaka see the Buddha under the wooden Bodhi tree, with grass as his seat, manifesting an inferior response body, preaching the Four Noble Truths of arising and ceasing. Those of the shared teaching see the Buddha under the seven-jeweled Bodhi tree, with celestial robes as his seat, manifesting a response body with both inferior and superior qualities, preaching the Four Noble Truths of non-arising. Those of the distinct teaching see the Buddha on the great treasure lotus throne in the Lotus Treasury World, manifesting a venerable reward body, preaching the immeasurable Four Noble Truths. Those of the perfect teaching see the Buddha in the Land of Eternal Tranquility, with emptiness as his seat, manifesting a pure Dharma body, preaching the Four Noble Truths of non-action. This is like taking one body of water: gods see it as crystal, humans see it as water, fish see it as a house, and ghosts see it as fire. It is also like the Buddha using a Mani jewel that changes color to show the five celestial kings, asking, 'What color is this jewel?' The eastern king says it is blue, the southern king says it is red, the western king says it is white, the northern king says it is black, and the central king says it is yellow. They each describe different colors, but the jewel is round and bright, without a fixed color. The Buddha's body is also like this: pure and without obstruction, but according to the conditions of beings, he manifests four bodies. Not only four bodies, but according to the type of being, he universally transforms, manifesting countless forms in the six realms and four types of birth. If we discuss it narrowly, then the Avatamsaka Sutra is included in the time of the Agama Sutra. If we discuss it broadly, then the time of the Avatamsaka Sutra extends to the five periods. Why? Because that sutra says, 'It is constantly spoken, perpetually spoken, and never not spoken.'
The Buddha pities those of dull faculties, who cling to the small Tripitaka, thinking it is the ultimate Dharma, and do not give rise to a great mind that delights in the Mahayana. Wishing to lead them into the Great Vehicle, for eight years he preached the Vaipulya Sutras, criticizing the partial to praise the complete, rejecting the small to extol the great, denouncing those of the two vehicles, as scorched sprouts and rotten seeds, those who cut off the Buddha-seed, whom the Buddhas find difficult to transform. Upon hearing these words, those of the two vehicles wept, shaking the great thousand world, repenting of their small Dharma, and giving rise to a great aspiration, like a child who does not fear his father.
雖出入其門 猶謂客賤人 止宿草菴中
第三方等時。對半說滿。四教俱說。彈斥偏小。褒揚圓大。二乘聞已。恥小慕大。得通教益。訶嘖二乘事。如凈名等經說。如彼窮子。到其父舍。為除糞穢。經二十年。長者告言。汝如吾子。由是之故。于其門內。入出無難。猶處門外。止宿草菴。二乘亦爾。雖聞方等大乘之法。而謂是菩薩事。非己智分。不肯回小向大。猶居羅漢。
次經廿二年 說諸部般若 諸法皆清凈 色空無掛礙 佛說法度生 而無聞說者 菩薩行六度 亦無能所相 求佛以色聲 是人甚邪倒 觀法離人我 乃名真佛子 佛說如是義 加空生身子 轉教諸菩薩 令知法寶藏 菩薩聞是法 日夜勤精進 得受諸佛記 當成無上道 而彼二人等 雖能為他說 以為非己分 永無希取想 如子受父來 領知諸寶藏 猶未舍劣心 無懷取一餐
第四般若時。但說空理。破諸有相。言諸法者。謂一切世間陰界入等。及與三乘諦緣度法。乃至諸佛十力菩提。如是諸法。悉皆清凈。無二無別。是以大般若云。五蘊清凈故。一切智智清凈。乃至諸佛無上正等菩提清凈。又金剛經云。若以色見我。以音聲求我。是人行邪道。不能見如來。
【現代漢語翻譯】 現代漢語譯本 雖然（二乘）出入于（佛）門， 仍然自視如客人，只在草菴中歇息。 在方等時（第三時）。對半說滿（說一半真一半俗）。四教（藏、通、別、圓四教）都說。彈斥偏頗的小乘，褒揚圓滿的大乘。二乘（聲聞、緣覺）聽了之後，羞於小乘而仰慕大乘，得到通教（三乘共修之教）的利益。呵責二乘之事，如《維摩詰經》（Vimalakirti Sutra）等經所說。如同那窮困的兒子，到了父親的家，只是清除糞穢，經過二十年。長者（指父親）告訴他說：『你就像我的兒子。』因為這個緣故，（兒子）在父親的門內，出入沒有困難，但仍然處在門外，只在草菴中歇息。二乘也是這樣，雖然聽聞了方等大乘之法，卻認為是菩薩的事，不是自己智慧所能達到的，不肯回小向大，仍然停留在羅漢的境界。 其次在般若時（第四時）二十二年， 宣說諸部《般若經》（Prajna Sutra）， 諸法都是清凈的， 色（rupa）空（sunyata）沒有掛礙。 佛（Buddha）說法度化眾生， 而沒有聽說有說法者。 菩薩（Bodhisattva）行六度（paramita）， 也沒有能所的對立相。 如果用色（rupa）和聲音（svara）來求佛（Buddha）， 這個人就非常邪惡顛倒。 觀察諸法，遠離人我（atman）的執著， 才可稱為真正的佛子。 佛（Buddha）宣說這樣的意義， 加上空生（Subhuti）和舍利弗（Sariputra）， 輾轉教化諸菩薩（Bodhisattva）， 使他們知道法寶藏。 菩薩（Bodhisattva）聽聞這些法， 日夜勤奮精進， 得到諸佛（Buddha）的授記， 將成就無上道。 而那二乘人等， 雖然能為他人宣說， 卻認為不是自己分內的事， 永遠沒有希望獲取的想法。 如同兒子接受父親的產業， 領知諸寶藏， 卻仍然沒有捨棄卑劣的心， 沒有懷著取用一餐的想法。 在般若時（第四時），只是宣說空性（sunyata）的道理，破除各種有相。所說的諸法，是指一切世間的陰（skandha）、界（dhatu）、入（ayatana）等，以及三乘（聲聞乘、緣覺乘、菩薩乘）的諦（satya）、緣（pratitya）、度（paramita）法，乃至諸佛（Buddha）的十力（dasabala）、菩提（bodhi）。這些諸法，都清凈，沒有二樣沒有分別。因此《大般若經》（Mahaprajnaparamita Sutra）說：『五蘊（panca-skandha）清凈的緣故，一切智智清凈。』乃至諸佛（Buddha）無上正等菩提（anuttara-samyak-sambodhi）清凈。又《金剛經》（Vajracchedika Prajnaparamita Sutra）說：『如果用色（rupa）相見我，用音聲（svara）求我，這個人行的是邪道，不能見到如來（Tathagata）。』 English version Although they enter and leave the gate, They still consider themselves guests, lodging in a thatched hut. During the Vaipulya period (third period), half truth and half conventional truth are spoken. All four teachings (Tripitaka, Common, Distinct, and Perfect Teachings) are taught. The biased and small (teachings) are criticized, and the complete and great (teachings) are praised. After hearing this, the Two Vehicles (Sravakas and Pratyekabuddhas) are ashamed of the Small Vehicle and admire the Great Vehicle, and they benefit from the Common Teaching (the teaching shared by the Three Vehicles). The criticism of the Two Vehicles is described in scriptures such as the Vimalakirti Sutra. It is like the poor son who, upon arriving at his father's house, only clears away the filth for twenty years. The elder (referring to the father) tells him, 'You are like my son.' Because of this, (the son) has no difficulty entering and leaving the father's gate, but he still stays outside the gate, lodging in a thatched hut. The Two Vehicles are also like this. Although they hear the Vaipulya and Mahayana teachings, they think it is the business of Bodhisattvas and not within the reach of their own wisdom. They are unwilling to turn from the Small Vehicle to the Great Vehicle, and they remain in the state of Arhat. Next, during the Prajna period (fourth period) for twenty-two years, The various Prajna Sutras are expounded, All dharmas are pure, Form (rupa) and emptiness (sunyata) are without hindrance. The Buddha (Buddha) preaches the Dharma to liberate beings, Yet there is no one who hears of a preacher. The Bodhisattva (Bodhisattva) practices the Six Perfections (paramita), Also without the duality of subject and object. If one seeks the Buddha (Buddha) through form (rupa) and sound (svara), That person is very wicked and inverted. Observing dharmas, being apart from the attachment to self (atman), Then one is called a true Buddha's disciple. The Buddha (Buddha) expounds such meaning, Adding Subhuti and Sariputra, To teach and transform the Bodhisattvas (Bodhisattva) in turn, Enabling them to know the treasure of the Dharma. The Bodhisattvas (Bodhisattva) hear these dharmas, Diligently and vigorously advance day and night, Receiving the prediction of future Buddhahood from the Buddhas (Buddha), They will attain the Unsurpassed Path. But those of the Two Vehicles, Although they can expound it for others, They think it is not their business, They never have the thought of hoping to obtain it. Like a son receiving his father's property, Knowing all the treasures, Yet still not abandoning the inferior mind, Without harboring the thought of taking a meal. During the Prajna period (fourth period), only the principle of emptiness (sunyata) is expounded, breaking all forms of existence. The so-called dharmas refer to all worldly aggregates (skandha), realms (dhatu), entrances (ayatana), etc., as well as the Truths (satya), Conditions (pratitya), and Perfections (paramita) of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and even the Ten Powers (dasabala) and Enlightenment (bodhi) of the Buddhas (Buddha). All these dharmas are pure, without difference or distinction. Therefore, the Mahaprajnaparamita Sutra says, 'Because the five aggregates (panca-skandha) are pure, all-knowing wisdom is pure.' And even the Unsurpassed Perfect Enlightenment (anuttara-samyak-sambodhi) of the Buddhas (Buddha) is pure. Also, the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) says, 'If one sees me through form (rupa) or seeks me through sound (svara), that person practices a heretical path and cannot see the Tathagata (Tathagata).'
【English Translation】 English version Although they enter and leave the gate, They still consider themselves guests**, lodging in a thatched hut. During the Vaipulya period (third period). Half truth and half conventional truth are spoken. All four teachings (Tripitaka, Common, Distinct, and Perfect Teachings) are taught. The biased and small (teachings) are criticized, and the complete and great (teachings) are praised. After hearing this, the Two Vehicles (Sravakas and Pratyekabuddhas) are ashamed of the Small Vehicle and admire the Great Vehicle, and they benefit from the Common Teaching (the teaching shared by the Three Vehicles). The criticism of the Two Vehicles is described in scriptures such as the Vimalakirti Sutra. It is like the poor son who, upon arriving at his father's house, only clears away the filth for twenty years. The elder (referring to the father) tells him, 'You are like my son.' Because of this, (the son) has no difficulty entering and leaving the father's gate, but he still stays outside the gate, lodging in a thatched hut. The Two Vehicles are also like this. Although they hear the Vaipulya and Mahayana teachings, they think it is the business of Bodhisattvas and not within the reach of their own wisdom. They are unwilling to turn from the Small Vehicle to the Great Vehicle, and they remain in the state of Arhat. Next, during the Prajna period (fourth period) for twenty-two years, The various Prajna Sutras are expounded, All dharmas are pure, Form (rupa) and emptiness (sunyata) are without hindrance. The Buddha (Buddha) preaches the Dharma to liberate beings, Yet there is no one who hears of a preacher. The Bodhisattva (Bodhisattva) practices the Six Perfections (paramita), Also without the duality of subject and object. If one seeks the Buddha (Buddha) through form (rupa) and sound (svara), That person is very wicked and inverted. Observing dharmas, being apart from the attachment to self (atman), Then one is called a true Buddha's disciple. The Buddha (Buddha) expounds such meaning, Adding Subhuti and Sariputra, To teach and transform the Bodhisattvas (Bodhisattva) in turn, Enabling them to know the treasure of the Dharma. The Bodhisattvas (Bodhisattva) hear these dharmas, Diligently and vigorously advance day and night, Receiving the prediction of future Buddhahood from the Buddhas (Buddha), They will attain the Unsurpassed Path. But those of the Two Vehicles, Although they can expound it for others, They think it is not their business, They never have the thought of hoping to obtain it. Like a son receiving his father's property, Knowing all the treasures, Yet still not abandoning the inferior mind, Without harboring the thought of taking a meal. During the Prajna period (fourth period), only the principle of emptiness (sunyata) is expounded, breaking all forms of existence. The so-called dharmas refer to all worldly aggregates (skandha), realms (dhatu), entrances (ayatana), etc., as well as the Truths (satya), Conditions (pratitya), and Perfections (paramita) of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), and even the Ten Powers (dasabala) and Enlightenment (bodhi) of the Buddhas (Buddha). All these dharmas are pure, without difference or distinction. Therefore, the Mahaprajnaparamita Sutra says, 'Because the five aggregates (panca-skandha) are pure, all-knowing wisdom is pure.' And even the Unsurpassed Perfect Enlightenment (anuttara-samyak-sambodhi) of the Buddhas (Buddha) is pure. Also, the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) says, 'If one sees me through form (rupa) or seeks me through sound (svara), that person practices a heretical path and cannot see the Tathagata (Tathagata).'
又云。離一切諸相。則名諸佛。又云。菩薩應如是降伏其心。我應滅度無量眾生。而無有一眾生得滅度者。何以故。若菩薩有我相人相眾生相壽者相。則非菩薩。般若論云。其說法者無說無示。其聽法者無聞無得。凈名云。平等真法界。佛不度眾生。空生則須菩提也。以其生時家中庫藏皆空故以名焉。身子則舍利弗也。舍利母之姓。弗者翻雲子也。以其母身好故。竺人皆稱身子。空生解空第一。身子智慧第一。而此二人易解般若之義。故佛以般若。加此二人。轉教菩薩令知法藏。心漸通泰。如彼窮子受其父來。領知眾物。而無希取一餐之意。下劣之心亦未能捨。
佛知機已熟 如癰將欲潰 久默之本懷 正當可暢時 次至靈鷲山 三週說法華 開權顯真實 會三歸一乘 諸法本寂滅 世間相常住 龍女頓成佛 聲聞受佛記 天人及鬼畜 乃至蜎𧍃類 一切有心者 無一不成佛 當知佛知見 蘊在眾生心 盡令開悟入 一大事圓成 父知子心大 命聚王與族 家珍悉以付 相對共歡娛
佛興於世者。但為一大事因緣故也。何謂大事因緣。欲令眾生開示悟入佛之知見。而機宜不同。故始自華嚴。終至般若。于其中間。先以專大。次復專小。或半滿相對。或權實
【現代漢語翻譯】 現代漢語譯本： 又說，脫離一切諸相，就叫做諸佛。又說，菩薩應當這樣降伏自己的心：『我應當滅度無量眾生，卻沒有一個眾生真正被我滅度。』為什麼呢？如果菩薩有我相、人相、眾生相、壽者相，那就不是菩薩。《般若論》說，說法的人沒有說，也沒有指示；聽法的人沒有聽，也沒有得到。《維摩詰經》說，平等才是真正的法界，佛不度眾生。空生（Subhuti，須菩提）就是須菩提，因為他出生時家中庫藏皆空，因此得名。身子（Sariputra，舍利弗）就是舍利弗，舍利是他母親的姓，弗翻譯過來就是『子』。因為他母親的身體很好，印度人都稱他為身子。須菩提理解空性第一，舍利弗智慧第一，而這兩人容易理解般若的含義，所以佛用般若來加持這兩人，教導菩薩，讓他們了解法藏，心漸漸通達，就像那個窮困的兒子接受父親的產業，瞭解各種財物，卻沒有希望得到一餐飯的意願，低下的心也沒有捨棄。 佛知道時機已經成熟，就像膿瘡將要潰破一樣，長久沉默的本懷，正當可以暢快表達的時候。於是來到靈鷲山，三次宣講《法華經》，開啟權巧方便，顯現真實，會合三乘歸於一乘。諸法的本性是寂滅的，世間的現象是常住的。龍女立刻成佛，聲聞接受佛的授記，天人以及鬼畜，乃至細小的昆蟲，一切有心識的眾生，沒有一個不能成佛。應當知道佛的知見，蘊藏在眾生的心中，全部讓他們開悟進入，完成這一大事因緣。父親知道兒子心量廣大，命令聚攏國王和族人，把家裡的珍寶全部交付給他，父子相對，共同歡喜。 佛出現在世間，只是爲了一個重大因緣的緣故。什麼是重大因緣呢？就是想要讓眾生開示悟入佛的知見。但眾生的根機不同，所以開始於《華嚴經》，最終到《般若經》。在這中間，先用專門的大乘，然後又用專門的小乘，或者半滿相對，或者權巧和真實相對。
【English Translation】 English version: It is also said, 『To be apart from all characteristics is called all Buddhas.』 It is also said, 『Bodhisattvas should subdue their minds thus: 「I should liberate immeasurable sentient beings, yet there is not a single sentient being who is actually liberated.」 Why is this? If a Bodhisattva has the characteristics of self, person, sentient being, or life-span, then he is not a Bodhisattva.』 The Prajna Sutra says, 『The one who speaks the Dharma neither speaks nor indicates; the one who listens to the Dharma neither hears nor attains.』 The Vimalakirti Sutra says, 『Equality is the true Dharma realm; the Buddha does not liberate sentient beings.』 Subhuti (空生) is so named because when he was born, the family's storehouses were empty. Sariputra (身子) is so named because 『Sariputra』 is his mother's name, and 『putra』 means 『son.』 Because his mother had a beautiful body, the Indians all called him 『Sariputra.』 Subhuti is foremost in understanding emptiness, and Sariputra is foremost in wisdom. These two easily understand the meaning of Prajna, so the Buddha uses Prajna to empower these two, teaching Bodhisattvas to understand the Dharma treasury, and their minds gradually become clear, like the poor son receiving his father's property, understanding all kinds of possessions, but without the desire to obtain a single meal, and without abandoning his inferior mind. The Buddha knows that the time is ripe, like an abscess about to burst. The long-held intention of silence is now the time to express freely. Then he came to Vulture Peak (靈鷲山) and expounded the Lotus Sutra (法華經) three times, opening up expedient means and revealing the truth, uniting the three vehicles into one vehicle. The nature of all dharmas is quiescent, and the phenomena of the world are permanent. The Dragon Girl (龍女) instantly becomes a Buddha, and the Sravakas (聲聞) receive the Buddha's prediction. Gods, humans, ghosts, and animals, even tiny insects, all sentient beings, none cannot become Buddhas. It should be known that the Buddha's knowledge and vision are contained in the minds of sentient beings, allowing them all to awaken and enter, completing this great event. The father knows that his son's mind is vast, and orders the king and clan to gather, entrusting all the family treasures to him. Father and son face each other, rejoicing together. The Buddha appears in the world only for the sake of one great cause and condition. What is this great cause and condition? It is to enable sentient beings to open, show, awaken, and enter the Buddha's knowledge and vision. But sentient beings have different capacities, so it begins with the Avatamsaka Sutra (華嚴經) and ends with the Prajna Sutra (般若經). In between, first using the exclusive Mahayana, then using the exclusive Hinayana, or half and full relative, or expedient and real relative.
相隔。橫說豎說。廣演諸法。逗機益物。無有毫差。然非本懷也。及靈山說法華經。令三乘九界咸悟一佛乘。乃暢本懷。大事因緣妙極於此。三週者。法說周譬喻周因緣周。上根於法說周。悟佛知見。得記作佛。而中根抱迷未遣。次說火宅三車譬。乃得領解。得受佛記。又有下根。猶未能解。次說過去因緣。乃能悟入。皆受記莂。開權顯實者。開前四時三教之權。顯一佛乘實相之真。又開眾生三毒妄心。即顯諸佛三德實相。會三歸一者。融會三乘。顯一佛乘。天臺智者大師以本跡二門消釋。謂從序品至安樂行品十四品。名為跡門。從涌出品盡經十四品。名為本門。諸經中本跡。以寂場所成法報為本。從本所起勝劣兩應為跡。今經取塵點劫前本坐道場所成三身為本。自大通中間。乃至今日所成三身。皆名為跡。妙樂記云。他人不見今經本跡。但知從勝專求法身。如此法本與眾經共勝翻成劣。若得久本。則近跡不失。若但云法身。尚失中間。何況遠本。玄義云。跡與諸經有同有異。本與諸經一向永異。解曰。跡與諸經同者。謂諸部中圓。異者諸部中兼三教故。本則一向永異者。諸部中不明久遠之本故也。
說跡事已周 欲顯本地壽 召致本眷屬 說所未曾說 佛從成佛來 無量僧祇劫 剎塵剎塵數 其
{ "translations": [ "現代漢語譯本：", "（前文說）佛陀隨機說法，橫說豎說，廣泛地闡述各種佛法，爲了啓發不同根器的眾生，使他們都能受益，沒有絲毫偏差。然而，這些都不是佛陀的本意。直到在靈鷲山宣講《法華經》，才使得聲聞乘、緣覺乘、菩薩乘這三乘以及九法界的眾生都領悟到唯一佛乘的道理，這才暢快地表達了佛陀的本懷。這才是最偉大的因緣，妙不可言。", "所謂『三週』，指的是法說周、譬喻周和因緣周。上等根器的人在法說周時，就能領悟佛的知見，得到佛的授記，將來成佛。而中等根器的人仍然迷惑不解，所以佛陀接著說火宅三車的譬喻，他們才得以領悟理解，得到佛的授記。還有下等根器的人，仍然不能理解，佛陀就說過去的因緣故事，他們才能領悟進入，都得到佛的授記。『開權顯實』，就是開啟之前四時所說的三教之權法，顯示唯一佛乘真實之相。又開啟眾生三毒的虛妄之心，從而顯現諸佛三德的真實之相。『會三歸一』，就是融合三乘，顯示唯一佛乘。天臺宗的智者大師用本跡二門來解釋《法華經》，認為從序品到安樂行品這十四品，稱為跡門；從涌出品到全經結束的十四品，稱為本門。其他經典中的本跡，是以寂滅道場所成就的法身和報身為本，從這個根本所產生的殊勝和低劣的應化身為跡。而《法華經》則取塵點劫之前，佛陀在道場所成就的三身為本，從大通智勝佛到今天所成就的三身，都稱為跡。妙樂大師在《法華經文句記》中說，其他人不瞭解《法華經》的本跡，只知道從殊勝處專門尋求法身，這樣就把《法華經》的根本與其它經典共同的殊勝之處反而變成了低劣之處。如果能夠理解久遠的根本，那麼近期的示跡就不會迷失。如果只說法身，尚且會失去中間的意義，更何況是久遠的根本呢。《法華玄義》中說，跡與其他經典有相同之處，也有不同之處；而本與其他經典則完全不同，永遠不同。解釋說，跡與其他經典相同之處，在於都包含圓教；不同之處在於其他經典兼含三教。而本則完全不同，永遠不同，因為其他經典沒有闡明久遠的本源。", "『說跡事已周，欲顯本地壽，召致本眷屬，說所未曾說，佛從成佛來，無量僧祇劫，剎塵剎塵數，其（後文）。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "(Previous text said) The Buddha preached according to the circumstances, speaking horizontally and vertically, extensively expounding various Buddhist teachings, in order to enlighten sentient beings of different capacities, so that they could all benefit without the slightest deviation. However, these were not the Buddha's original intention. It was not until the Lotus Sutra was preached at Vulture Peak that the disciples of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the beings of the Nine Realms all realized the principle of the One Buddha Vehicle (Ekayāna), and this fully expressed the Buddha's original intention. This is the greatest cause and condition, wonderful beyond words.", "The 'Three Periods' refer to the Dharma Sermon Period (法說周), the Parable Period (譬喻周), and the Predestined Conditions Period (因緣周). People of superior capacity can comprehend the Buddha's knowledge and vision during the Dharma Sermon Period, receive the Buddha's prediction, and become Buddhas in the future. However, people of medium capacity are still confused, so the Buddha then tells the parable of the burning house and the three carts, and they are able to comprehend and understand, and receive the Buddha's prediction. There are also people of inferior capacity who still cannot understand, so the Buddha tells the story of past causes and conditions, and they are able to awaken and enter, and all receive predictions of Buddhahood. 'Opening the Provisional and Revealing the Real' (開權顯實) means opening the provisional teachings of the Three Teachings spoken in the previous four periods, and revealing the true aspect of the One Buddha Vehicle. It also means opening the deluded minds of sentient beings with the three poisons (greed, hatred, and delusion), thereby revealing the real aspect of the Three Virtues (Dharmakāya, Sambhogakāya, and Nirmāṇakāya) of the Buddhas. 'Unifying the Three and Returning to the One' (會三歸一) means merging the Three Vehicles and revealing the One Buddha Vehicle. The Tiantai master Zhiyi (智者大師) uses the two gates of Original and Manifestation (本跡二門) to explain the Lotus Sutra, believing that the fourteen chapters from the Introduction Chapter (序品) to the Chapter on Peaceful Practices (安樂行品) are called the Manifestation Gate (跡門); and the fourteen chapters from the Emerging from the Earth Chapter (涌出品) to the end of the entire sutra are called the Original Gate (本門). In other sutras, the Original and Manifestation are based on the Dharmakāya and Sambhogakāya achieved in the place of tranquil extinction (寂滅道場), and the superior and inferior manifested bodies arising from this foundation are the Manifestation. However, the Lotus Sutra takes the Three Bodies achieved by the Buddha in the place of enlightenment before countless kalpas as the Original, and the Three Bodies achieved from the time of the Great Universal Wisdom Buddha (大通智勝佛) to the present are all called Manifestation. Miaole (妙樂) says in the Commentary on the Words and Phrases of the Lotus Sutra (法華經文句記) that others do not understand the Original and Manifestation of the Lotus Sutra, and only know to seek the Dharmakāya from the superior aspects, thus turning the common superior aspects of the Lotus Sutra's Original and other sutras into inferior aspects. If one can understand the distant Original, then the recent Manifestation will not be lost. If one only speaks of the Dharmakāya, one will lose the intermediate meaning, let alone the distant Original. The Profound Meaning of the Lotus Sutra (法華玄義) says that the Manifestation is the same as and different from other sutras, while the Original is completely different from other sutras, and eternally different. The explanation is that the Manifestation is the same as other sutras in that they all contain the Perfect Teaching (圓教); the difference is that other sutras also include the Three Teachings (三教). The Original is completely different, eternally different, because other sutras do not explain the distant Original.", "'The matter of the Manifestation has been fully spoken, now wishing to reveal the lifespan of the Original Ground, summoning the original family, speaking what has never been spoken before, the Buddha has been enlightened since countless asamkhya kalpas, as many as dust motes in countless lands, its (following text).'" ] }
劫過於是 一生補處尊 尚不窮其限 況余諸薩埵 焉能知少分 雖云入涅槃 是亦非真滅 如醫去他國 為治狂子故
如來壽量品云。我成佛已來。無量無邊阿僧祇劫。譬如五百千萬億那由他阿僧祇三千大千世界末為微塵。過於五百千萬億那由他阿僧祇國。乃下一塵。如是展轉。儘是微塵。是諸國土可得知其數不。彌勒菩薩等俱白佛言。是諸世界無量無邊。我等於是事中。亦所不達。佛言。是諸世界若著微塵。及不著者。盡以為塵。一塵一劫。我成佛已來。復過是數。自從是來。我常在此娑婆世界說法教化。亦于余處無量國土導利眾生。乃至云。譬如良醫善治眾病。是人多諸子息。以有事緣。遠至余國。諸子於後飲他毒藥。是時其父還來歸家。見諸子等。或失本心。或不失者。依方煉藥。與之令服。不失心者。飲藥病癒。余失心者。而不肯服。父作是念。我今當設方便令服此藥。即作是念。我今衰老。死時已至。是好良藥。今留在此。汝可取服。作是教已。復至他國。遣使還告。汝父已死。是時諸子聞父背喪。心大憂惱。而作是念。若父在者。憐愍救護。今者舍我。遠喪他國。自惟孤露。無復恃怙。心遂醒悟。乃服其藥。病悉除愈。佛亦如是。若久住世。薄德眾生見佛常在。便懷厭怠。不生
【現代漢語翻譯】 現代漢語譯本： 即使是經歷無數劫的補處菩薩（一生補處尊，指下一尊將成佛的菩薩）， 尚且不能窮盡瞭解佛的壽命的限度， 更何況其餘的諸位菩薩呢？ 又怎麼能夠知道佛的壽命的少許部分呢？ 雖然（佛）說進入涅槃（涅槃，佛教指超脫生死輪迴的境界）， 但這也不是真正的滅度， 就像醫生去了別的國家， 是爲了醫治那些瘋狂的兒子一樣。
《如來壽量品》中說：『我成佛以來，經歷了無量無邊的阿僧祇劫（阿僧祇劫，佛教時間單位，極長的時間），譬如將五百千萬億那由他阿僧祇（那由他，佛教數字單位，極大的數字）三千大千世界（三千大千世界，佛教宇宙觀，指包含無數世界的巨大宇宙）磨成微塵，經過五百千萬億那由他阿僧祇個國家，才落下一粒微塵。這樣輾轉，直到所有的微塵都落完。這些國土可以知道它們的數量嗎？』彌勒菩薩（彌勒菩薩，佛教菩薩名，未來佛）等一起對佛說：『這些世界無量無邊，我們對於這件事，也無法理解。』佛說：『這些世界，無論是著有微塵的，還是沒有著微塵的，都全部磨成微塵，一粒微塵代表一劫。我成佛以來，所經歷的時間，超過了這個數量。自從那時以來，我常常在這個娑婆世界（娑婆世界，佛教指充滿煩惱和痛苦的現實世界）說法教化，也在其他無數的國土引導利益眾生。』乃至說：『譬如一位良醫，善於醫治各種疾病。這個人有很多的兒子。因為有事，遠去了別的國家。兒子們後來誤服了毒藥。這時，他們的父親回到家中，看到兒子們有的失去了本性，有的沒有失去。他根據藥方煉製藥物，給他們服用。沒有失去本性的，服藥后病就好了。其餘失去本性的，卻不肯服藥。父親這樣想，我現在應當想個方便的辦法讓他們服藥。就想，我現在已經衰老，死亡的時間已經到了。這好藥現在留在這裡，你們可以拿去服用。』這樣教導之後，又去了別的國家，派人回來告訴他們，『你們的父親已經死了。』這時，兒子們聽到父親去世的訊息，心中非常憂愁悲惱，這樣想，『如果父親在的話，會憐憫救護我們，現在卻捨棄我們，遠遠地死在別的國家。』自己覺得孤單無助，沒有可以依靠的了，心中於是醒悟，就服用了那藥，病全部都好了。佛也是這樣，如果長久住世，福德淺薄的眾生看到佛經常在，就會心生厭倦，不生
【English Translation】 English version: Even the Bodhisattva destined to Buddhahood after countless kalpas, Still cannot fathom the limit of the Buddha's lifespan, How much more so the other Bodhisattvas? How could they know even a small fraction of the Buddha's lifespan? Although it is said (the Buddha) enters Nirvana (Nirvana, in Buddhism, refers to the state of transcendence from the cycle of birth and death), This is not a true extinction, It is like a doctor going to another country, To cure those mad sons.
The 『Lifespan of the Tathagata』 chapter says: 『Since I attained Buddhahood, I have passed through immeasurable, boundless asamkhya kalpas (asamkhya kalpas, a unit of time in Buddhism, an extremely long time). It is like grinding five hundred, a thousand, ten thousand, million, nayuta asamkhya (nayuta, a numerical unit in Buddhism, an extremely large number) three thousand great thousand worlds (three thousand great thousand worlds, a Buddhist cosmology, referring to a vast universe containing countless worlds) into dust, and after passing through five hundred, a thousand, ten thousand, million, nayuta asamkhya countries, dropping one speck of dust. Repeating this process until all the dust is dropped. Can the number of these lands be known?』 Maitreya Bodhisattva (Maitreya Bodhisattva, a Bodhisattva in Buddhism, the future Buddha) and others together said to the Buddha: 『These worlds are immeasurable and boundless, and we cannot comprehend this matter.』 The Buddha said: 『These worlds, whether with or without dust, are all ground into dust, with one speck of dust representing one kalpa. Since I attained Buddhahood, the time I have passed exceeds this number. Since then, I have always been in this Saha world (Saha world, in Buddhism, refers to the real world full of troubles and suffering) teaching and transforming, and also guiding and benefiting sentient beings in countless other lands.』 Even saying: 『For example, a good doctor is skilled at curing all kinds of diseases. This person has many sons. Because of some matter, he goes far away to another country. Later, the sons mistakenly drink poison. At this time, their father returns home and sees that some of his sons have lost their minds, while others have not. He prepares medicine according to the prescription and gives it to them to take. Those who have not lost their minds are cured after taking the medicine. The others who have lost their minds refuse to take the medicine. The father thinks, I should now devise a convenient way to get them to take the medicine. He thinks, I am now old and the time of my death has arrived. This good medicine is now left here, you can take it and use it.』 After teaching in this way, he goes to another country and sends someone back to tell them, 『Your father has died.』 At this time, the sons hear the news of their father's death and are very sad and distressed, thinking, 『If our father were here, he would have compassion and protect us, but now he has abandoned us and died far away in another country.』 They feel lonely and helpless, with no one to rely on, and their minds awaken, so they take the medicine, and all their illnesses are cured. The Buddha is also like this, if he stays in the world for a long time, beings with shallow merit, seeing the Buddha always present, will become weary and not generate
難遭之想恭敬之心。是故如來雖不實滅。而言滅度(云云)。本眷屬者。佛說跡竟。欲顯本地本時弟子。從地涌出。數不可說。皆久植德本。具諸三昧。有大神通。非是伽耶成佛所化。如父少子老。令眾不信。是故如來說壽長遠。以決眾疑。令獲大利。十信。
佛說壽命時 得益者無數 八界微塵眾 皆發菩提心 復有諸菩薩 增道損生多 或證三賢位 或登十聖地 或入金剛心 鄰于大覺地 獲斯勝利者 大千剎塵數
分別功德品云。佛說壽命長遠時。六百八十萬億那由他恒河沙眾生。得無生法忍。復有千倍菩薩。得聞持陀羅尼。乃至一四天下微塵數菩薩。一生當得阿耨菩提。又云。其有眾生。聞佛壽命長遠如是。乃至能生一念信解。所得功德無有限量。若有善男子善女人。為阿耨多羅三藐三菩提故。於八十萬億那由他劫。行五波羅蜜。以是功德。比前功德。百分千分百千萬億分。不及其一。乃至算數譬喻所不能及。若有人有如是功德。于阿耨菩提退者。無有是處。又妙玄中雲。聞本地功德。轉更深廣。不可稱量。不比前來跡中之益。何者。佛境轉深。功德亦大。是以令此諸菩薩等增道損生(道即三德生即無明)。至於極位也。白蓮結社文中雲。佛世當機。尚未早聞久遠之壽。我
【現代漢語翻譯】 現代漢語譯本： 難遭之想（認為佛法難得遭遇）和恭敬之心。因此，如來雖然不是真的滅度，但說示現滅度（等等）。本眷屬，是指佛說完示現的應化事蹟后，爲了顯現其真實的本地和本來的弟子，這些弟子從地涌出，數量不可計數，都是長久以來種植德本，具備各種三昧（禪定），有大神通的人。他們不是在伽耶（釋迦牟尼成佛之地）成佛時所教化的。如果像父親年輕兒子年老，會讓人不相信。所以如來說壽命長遠，以此來消除大眾的疑惑，使他們獲得大利益。十信（十種信心）。 佛說壽命時，得到利益的人無數，八界微塵眾，都發了菩提心。又有許多菩薩，增長道業，減少生死，或者證得三賢位（菩薩修行過程中的三個階段），或者登上十聖地（菩薩修行過程中的十個階段），或者進入金剛心（堅定不移的菩提心），接近於大覺地（佛的境界）。獲得這種勝利的人，多如大千世界剎土的微塵數。 《分別功德品》中說，佛說壽命長遠時，有六百八十萬億那由他恒河沙數的眾生，得到無生法忍（對諸法不生不滅的深刻理解）。又有千倍的菩薩，得到聞持陀羅尼（聽聞后能記住一切的陀羅尼）。乃至一四天下微塵數的菩薩，一生就能證得阿耨多羅三藐三菩提（無上正等正覺）。又說，如果有眾生，聽聞佛的壽命如此長遠，乃至能生起一念的信解，所得到的功德沒有限量。如果有善男子善女人，爲了阿耨多羅三藐三菩提的緣故，在八十萬億那由他劫中，修行五波羅蜜（佈施、持戒、忍辱、精進、禪定），以這樣的功德，比之前面的功德，百分千分百千萬億分，都比不上其中的一分，乃至用算數譬喻都無法比及。如果有人有這樣的功德，還會從阿耨菩提退轉，那是不可能的。又《妙玄》中說，聽聞本地的功德，會更加深刻廣博，不可稱量，不能與前面所說的應化事蹟中的利益相比。為什麼呢？佛的境界越深，功德也越大。因此讓這些菩薩等增長道業，減少生死（道即三德，法身、般若、解脫，生即無明）。至於最高的果位。白蓮結社的文章中說，佛在世的時候，當機眾（當時在場的聽眾）尚未及早聽聞佛久遠之壽命，我
【English Translation】 English version: The thought of 'difficult to encounter' (thinking that the Buddha's teachings are rare to encounter) and a respectful mind. Therefore, although the Tathagata (another name for Buddha) does not actually cease to exist, he speaks of demonstrating cessation (etc.). 'Original retinue' refers to, after the Buddha finished speaking about his manifested traces, in order to reveal his true original state and original disciples, these disciples emerged from the earth, their number incalculable, all of whom had long cultivated roots of virtue, possessed various Samadhis (meditative states), and had great supernatural powers. They were not transformed during Shakyamuni Buddha's enlightenment at Gaya (the place where Shakyamuni attained enlightenment). If it were like a young father and an old son, it would cause disbelief. Therefore, the Tathagata speaks of his long lifespan in order to dispel the doubts of the masses and enable them to obtain great benefits. Ten Faiths (ten kinds of faith). When the Buddha spoke of his lifespan, countless beings benefited, and the countless beings like dust particles in the eight realms all aroused the Bodhi mind (the mind seeking enlightenment). Furthermore, many Bodhisattvas increased their path and decreased their births, or attained the Three Worthies positions (three stages in the Bodhisattva path), or ascended the Ten Holy Grounds (ten stages in the Bodhisattva path), or entered the Vajra Mind (unshakable Bodhi mind), approaching the Great Enlightenment Ground (the state of Buddhahood). Those who obtained this victory were as numerous as the dust particles in a thousand great chiliocosms. The 'Distinguishing Merits' chapter says that when the Buddha spoke of his long lifespan, six hundred and eighty million nayutas of Ganges sands of beings attained the Non-Origination Dharma-Endurance (profound understanding of the non-arising and non-ceasing of all dharmas). Furthermore, a thousand times that number of Bodhisattvas attained the Dharani of Hearing and Retention (Dharani that allows one to remember everything heard). Even Bodhisattvas as numerous as the dust particles in one four-continent world will attain Anuttara-Samyak-Sambodhi (unsurpassed, complete enlightenment) in one lifetime. It also says that if there are beings who hear of the Buddha's lifespan being so long, and even generate a single thought of faith and understanding, the merits they obtain are immeasurable. If there are good men and good women who, for the sake of Anuttara-Samyak-Sambodhi, practice the Five Paramitas (generosity, morality, patience, diligence, and meditation) for eighty million nayutas of kalpas, the merit from that, compared to the previous merit, even a hundredth, a thousandth, a hundred millionth part cannot compare to even one part of it, and even calculations and metaphors cannot reach it. If someone has such merit and still regresses from Anuttara-Samyak-Sambodhi, that is impossible. Furthermore, the 'Profound Meaning' says that hearing of the merits of the original state will become even more profound and vast, immeasurable, and cannot be compared to the benefits in the previously mentioned manifested traces. Why? The deeper the Buddha's state, the greater the merit. Therefore, it allows these Bodhisattvas to increase their path and decrease their births (the path is the Three Virtues: Dharmakaya, Prajna, and Liberation; birth is ignorance). Reaching the highest fruit. The White Lotus Society's text says that when the Buddha was in the world, the immediate audience (those present at the time) had not yet heard of the Buddha's long lifespan early on, I
等當此后五百歲。聞佛開顯本地壽量。以結勝緣。豈不慶快乎。
如是圓妙法 多年默不說 今朝乃開演 如王解髻珠 是名圓中圓 亦為王中王 醍醐之上味 眾病之良藥 一念隨喜者 其福不可限 佛說是經時 人間歲八週
經云。譬如強力轉輪之王。兵戰有功。賞賜諸物象馬車乘及諸田宅。或與衣服種種珍寶奴婢財物。歡喜賜與。如有勇健能為難事。王解髻中明珠與之。如來亦爾。為諸法王。以大慈悲。如法化世。見一切人受諸苦惱。欲求解脫。與諸魔戰。為是眾生。說種種法。以大方便。說此諸經。既知眾生得其力已。末後乃為說是法華。如王解髻明珠賜之。此經為尊。眾經中上。我當守護。不妄開示。今正是時。為汝等說。言圓中圓者。向前三時中圓義。與法華之圓。無二無別。若彼兼但對帶之粗［華嚴兼別說圓。鹿苑但說三藏。方等對半說滿。般若帶通別二。正說圓教］須待法華開會廢了。方始稱妙。當知粗轉成妙。功由法華。故云圓中圓妙中妙也。言王中王者。妙樂記云。在昔未會。如一國內二三小王各治蒼品。未歸大國。若會已后。同霔一化。民無二主。國無二王。今乃廢諸小王。唯立一王故。方便教主。王名不無。言醍醐者。玄義云。牛譬于佛。乳譬華嚴。酪譬
【現代漢語翻譯】 現代漢語譯本： 『等當此后五百歲。聞佛開顯本地壽量（佛陀證悟的真實壽命）。以結勝緣。豈不慶快乎。』——在未來五百年後，能夠聽聞佛陀開示其證悟的真實壽命，以此結下殊勝的因緣，這難道不是一件值得慶幸和快樂的事情嗎？
『如是圓妙法 多年默不說 今朝乃開演 如王解髻珠 是名圓中圓 亦為王中王 醍醐之上味 眾病之良藥 一念隨喜者 其福不可限 佛說是經時 人間歲八週』——如此圓滿微妙的佛法，多年來一直默默不語，今天才開始宣講。就像國王解下發髻中的寶珠一樣，這被稱為『圓中圓』，也是『王中王』。如同醍醐（酥酪中的精華）般的上等美味，是治療各種疾病的良藥。即使只是一念隨喜，其福報也是不可限量的。佛陀宣講此經時，人間的時間過去了八個小劫。
『經云。譬如強力轉輪之王（擁有統治世界的理想明君）。兵戰有功。賞賜諸物象馬車乘及諸田宅。或與衣服種種珍寶奴婢財物。歡喜賜與。如有勇健能為難事。王解髻中明珠與之。如來亦爾。為諸法王（佛陀是佛法之王）。以大慈悲。如法化世。見一切人受諸苦惱。欲求解脫。與諸魔戰。為是眾生。說種種法。以大方便。說此諸經。既知眾生得其力已。末後乃為說是法華（《法華經》）。如王解髻明珠賜之。此經為尊。眾經中上。我當守護。不妄開示。今正是時。為汝等說。』——經中說，譬如一位強大的轉輪聖王，在戰爭中取得功勛，賞賜各種物品，如大象、馬匹、車輛、田地和房屋，或者給予衣服、各種珍寶、奴婢和財物，歡喜地賜予他們。如果有人勇敢強健，能夠完成困難的事情，國王就會解下發髻中的明珠賜給他。如來也是如此，作為諸法之王，以大慈悲之心，如法教化世人。看到一切眾生遭受各種苦惱，想要尋求解脫，與各種魔障作鬥爭，爲了這些眾生，宣說種種法門，以大方便之法，宣說這些經典。既然知道眾生已經獲得了力量，最後才為他們宣說《法華經》，就像國王解下發髻中的明珠賜予他們一樣。這部經最為尊貴，是所有經典中最上的，我應當守護它，不隨意開示。現在正是時候，為你們宣說。
『言圓中圓者。向前三時中圓義。與法華之圓。無二無別。若彼兼但對帶之粗［華嚴兼別說圓。鹿苑但說三藏。方等對半說滿。般若帶通別二。正說圓教］須待法華開會廢了。方始稱妙。當知粗轉成妙。功由法華。故云圓中圓妙中妙也。』——所說的『圓中圓』，是指前面三個時期的圓滿之義，與《法華經》的圓滿之義，沒有絲毫差別。如果說之前的兼說、但說、對說、帶說之粗糙（《華嚴經》兼說別教和圓教，鹿苑只說三藏教，方等經對半說藏教和滿教，般若經帶說通教和別教，主要說圓教），必須等待《法華經》的開顯和融合才能廢除。這樣才能稱之為『妙』。應當知道，粗糙轉變為微妙，其功勞在於《法華經》，所以說它是『圓中圓，妙中妙』。
『言王中王者。妙樂記云。在昔未會。如一國內二三小王各治蒼品。未歸大國。若會已后。同霔一化。民無二主。國無二王。今乃廢諸小王。唯立一王故。方便教主。王名不無。言醍醐者。玄義云。牛譬于佛。乳譬華嚴。酪譬』——所說的『王中王』，《妙樂記》中說，在過去沒有會合的時候，就像一個國家裡有兩三個小王各自統治百姓，還沒有歸屬於大國。如果會合之後，就共同接受一種教化，人民沒有兩個主人，國家沒有兩個國王。現在廢除各個小王，只確立一個國王。所以，方便教的教主，仍然有國王的名號。所說的醍醐，《玄義》中說，牛比喻佛陀，乳比喻《華嚴經》，酪比喻
【English Translation】 English version: 『After these five hundred years, to hear the Buddha reveal the measure of his original enlightenment and life span, and thereby form a supreme connection, would that not be a cause for rejoicing?』
『Such a perfect and wondrous Dharma, long has it been silently unspoken; today, at last, it is unfolded. Like a king untying the jewel from his topknot, it is named the 'Perfect within the Perfect,' and also the 'King among Kings.' The finest flavor of ghee, a good medicine for all ills; one who rejoices in a single thought, his blessings are immeasurable. When the Buddha spoke this sutra, eight kalpas passed in the human realm.』
『The Sutra says: 'It is like a powerful wheel-turning king who, having rendered meritorious service in battle, bestows rewards of elephants, horses, chariots, fields, and houses, or gives clothing, various treasures, servants, and wealth with joy. If there is one who is brave and capable of performing difficult tasks, the king unties the bright pearl from his topknot and gives it to him. The Thus Come One is also like this. He is the King of the Dharma, and with great compassion, he transforms the world according to the Dharma. Seeing all people suffering various afflictions and desiring to seek liberation, he battles with all demons. For the sake of these beings, he speaks various Dharmas, using great expedient means to speak these sutras. Once he knows that beings have gained strength, he finally speaks the Lotus Sutra for them, like a king bestowing the bright pearl from his topknot. This sutra is the most honored, the highest among all sutras. I shall guard it and not reveal it lightly. Now is the right time to speak it for you.』
『The term 'Perfect within the Perfect' refers to the meaning of perfection in the previous three periods, which is no different from the perfection of the Lotus Sutra. If the previous rough teachings of combined, provisional, contrasting, and associated [the Avatamsaka Sutra combines separate and perfect teachings; the Deer Park only speaks of the Three Vehicles; the Vaipulya Sutras contrast provisional and full teachings; the Prajna Sutras associate common and separate teachings, mainly speaking of the perfect teaching] must wait for the opening and integration of the Lotus Sutra to be abolished before they can be called wonderful. It should be known that the transformation of the rough into the wonderful is due to the Lotus Sutra. Therefore, it is called 'Perfect within the Perfect, Wonderful within the Wonderful.'
『The term 'King among Kings,' as the Miaole Commentary says, 'In the past, before the assembly, it was like two or three small kings in one country, each ruling the people, not yet belonging to a great country. If they assemble, they will receive the same transformation, the people will have no two masters, and the country will have no two kings. Now, the various small kings are abolished, and only one king is established. Therefore, the lord of expedient teachings still has the title of king.' The term ghee, as the Profound Meaning says, 'The cow is likened to the Buddha, the milk is likened to the Avatamsaka Sutra, the curd is likened to'
三藏。生酥譬方等。熟酥譬般若。醍醐譬法華涅槃也。言病之良藥者。經云。此經則為閻浮提人病之良藥。若人有病。得聞此經。病則消滅。不老不死。文句釋云。不老是樂。不死是常。謂聞此經者。得常樂之解。坥然在懷。無所畏忌。言隨喜者。經云。若有人聞是經。隨喜已。從法會出。至於余處。若城邑巷陌聚落田里。如其所聞。隨力演說。餘人聞已。亦隨喜轉教。如是展轉。至第五十。其第五十人隨喜功德。無量無邊。算數譬喻。所不能及。若四百萬億阿僧祇世界六趣眾生。有人求福。隨其所欲娛樂之具。皆給與之。一一眾生與滿閻浮提七寶。及寶所成宮殿樓閣等。如是佈施。滿八十年已。又宣佈法化。一時皆得須陀洹道。乃至阿羅漢道。是人功德。比第五十人聞法華經一偈隨喜功德。百千萬億分不及其一。天臺智者聖師廣演校量云。滿閻浮提人福。不及西瞿耶尼一人福。滿瞿耶尼人福。不及東弗婆提一人福。滿三天下人福。不及北郁單越一人福。滿四天下人福。不及一四天王福。四天不及一帝釋福。乃至六天福不及一梵福。梵福不及小聖福。小聖不及體聖福。體聖不及小薩埵福。小薩埵福不及大薩埵福。大薩埵不及此第五十人聞法華經隨喜功德。何以故。彼非佛法故。非實故。非圓故。雖住後果。而不及我初
【現代漢語翻譯】 現代漢語譯本：三藏（Tripitaka，佛教經典的總稱）好比是生酥，熟酥好比是般若（Prajna，智慧），醍醐好比是《法華經》（Lotus Sutra）和《涅槃經》（Nirvana Sutra）。 說到治病的良藥，經書中說：『這部經就是閻浮提（Jambudvipa，我們所居住的這個世界）人治病的良藥。如果有人生病，聽聞這部經，病就會消滅，不會衰老，不會死亡。』文句的解釋是：『不老』是樂，『不死』是常。意思是說，聽聞這部經的人，能夠得到常樂的解脫，坦然自在，無所畏懼。 說到隨喜，經書中說：『如果有人聽聞這部經，隨喜之後，從法會出來，到其他地方，無論是城鎮街巷、村落田野，都按照自己所聽到的，盡力演說。其他人聽了之後，也隨喜，輾轉相教。這樣展轉相傳，直到第五十個人，這第五十個人隨喜的功德，無量無邊，用算術和比喻都無法形容。』 『如果有四百萬億阿僧祇（Asankhya，極大的數字單位）世界的六道眾生，有人爲了求福，隨他們所想要的娛樂用具，都供給他們。每一個眾生都給他們充滿整個閻浮提的七寶，以及七寶所成的宮殿樓閣等等。這樣佈施，滿了八十年之後，又宣佈佛法教化，使他們一時都得到須陀洹道（Srotapanna，入流果），乃至阿羅漢道（Arhat，無學果）。這個人的功德，比不上第五十個人聽聞《法華經》一偈隨喜的功德的百千萬億分之一。』 天臺智者聖師（指智顗大師，天臺宗的實際創始人）廣泛地闡述和比較說：『充滿整個閻浮提人的福報，比不上西瞿耶尼（Aparagodaniya，四大部洲之一）一個人的福報。充滿瞿耶尼人的福報，比不上東弗婆提（Purvavideha，四大部洲之一）一個人的福報。充滿三個天下人的福報，比不上北郁單越（Uttarakuru，四大部洲之一）一個人的福報。充滿四個天下人的福報，比不上一個四天王（Caturmaharajika，佛教的護法天神）的福報。四天王的福報比不上一個帝釋（Indra，忉利天之主）的福報。乃至六慾天（Six Desire Heavens，佛教欲界中的六層天）的福報比不上一個梵天（Brahma，色界天的天神）的福報。梵天的福報比不上小聖（指聲聞乘的聖者）的福報。小聖的福報比不上體聖（指緣覺乘的聖者）的福報。體聖的福報比不上小薩埵（指初發心的菩薩）的福報。小薩埵的福報比不上大薩埵（指久修菩薩道的菩薩）的福報。大薩埵的福報比不上這第五十個人聽聞《法華經》隨喜的功德。為什麼呢？因為他們不是佛法，不是真實的，不是圓滿的。雖然住在果位之後，也比不上我最初的隨喜。』
【English Translation】 English version: The Tripitaka (Three Baskets, the complete collection of Buddhist scriptures) is like fresh ghee; Prajna (Wisdom) is like clarified ghee; the Lotus Sutra and the Nirvana Sutra are like the finest ghee (the ultimate teaching). Speaking of good medicine for curing illness, the sutra says: 'This sutra is good medicine for curing the illnesses of the people of Jambudvipa (the world we live in). If people are sick and hear this sutra, their illnesses will be eliminated, and they will not age or die.' The explanation of the text is: 'Not aging' is joy, and 'not dying' is permanence. This means that those who hear this sutra can attain the liberation of permanence and joy, be at ease, and have no fear. Speaking of rejoicing, the sutra says: 'If someone hears this sutra and rejoices, then leaves the Dharma assembly and goes to other places, whether it be towns, streets, villages, or fields, they should explain it to the best of their ability according to what they have heard. When others hear it, they also rejoice and pass it on. If it is passed on in this way until the fiftieth person, the merit of the fiftieth person's rejoicing is immeasurable and boundless, beyond the reach of arithmetic and metaphors.' 'If there are sentient beings in the six realms of four million trillion Asankhya (an extremely large number) worlds, and someone, seeking blessings, provides them with all the entertainment they desire, giving each sentient being the seven treasures filling the entire Jambudvipa, as well as palaces and pavilions made of these treasures, and continues this giving for eighty years, and then proclaims the Dharma, enabling them all to attain the Srotapanna path (Stream-enterer), and even the Arhat path (Worthy One), the merit of this person is not even one hundred millionth part of the merit of the fiftieth person who hears a verse of the Lotus Sutra and rejoices.' The great teacher Zhiyi (founder of the Tiantai school) extensively elaborated and compared, saying: 'The merit of all the people in Jambudvipa is not equal to the merit of one person in Aparagodaniya (one of the four continents). The merit of all the people in Aparagodaniya is not equal to the merit of one person in Purvavideha (one of the four continents). The merit of all the people in three thousand worlds is not equal to the merit of one person in Uttarakuru (one of the four continents). The merit of all the people in four continents is not equal to the merit of one of the Four Heavenly Kings (guardian deities of Buddhism). The merit of the Four Heavenly Kings is not equal to the merit of one Indra (ruler of the Heaven of Thirty-three). Even the merit of the Six Desire Heavens is not equal to the merit of one Brahma (deity of the Form Realm). The merit of Brahma is not equal to the merit of a lesser saint (referring to the saints of the Hearer Vehicle). The merit of a lesser saint is not equal to the merit of a self enlightened saint (referring to the saints of the Pratyekabuddha Vehicle). The merit of a self enlightened saint is not equal to the merit of a small Bodhisattva (referring to a Bodhisattva who has just aroused the aspiration for enlightenment). The merit of a small Bodhisattva is not equal to the merit of a great Bodhisattva (referring to a Bodhisattva who has cultivated the Bodhisattva path for a long time). The merit of a great Bodhisattva is not equal to the merit of the fiftieth person who hears the Lotus Sutra and rejoices. Why? Because they are not the Buddha-dharma, not real, and not complete. Although they dwell in the fruit of their practice, they are not equal to my initial rejoicing.'
心。其義如此。且此第五十人。初但有一念理解。慶己慶他。未有事行。恩不及人。所獲功德為若此也。故云好堅(木名)處地。芽已百圍。頻伽(鳥名)在殼。聲勝眾鳥。何況最初于會中。聞而隨喜者。又經云。億億萬劫。至不可議。時乃得聞是法華經。假使劫燒。擔負乾草。入中不燒。亦未為難。我滅度后。于惡世中。暫讀此經。是則為難。此經難持。若暫持者。如是之人。諸佛所嘆。是名持戒行頭陀者(云云)。
化緣既云畢 涅槃時已至 末後壬申歲 二月十五日 即趣拘尸城 娑羅雙樹間 叮嚀誨眾云 我今常入滅 諸有所疑者 應當來問耳 承來𥪰咨問 一一隨決答 一切天人眾 爭陳最後供 余皆默不許 唯受純陀供
涅槃經云。世尊於二月十五日晨朝。放光照大千界。乃至十方六趣眾生。遇光滅罪。又有五十四眾。一時雲集。同聲唱言。苦哉苦哉。如何一旦慧日滅沒。爾時一切天王人王爭設供養。皆不許之。唯受長者純陀之供。經律異相云。佛臨入滅。有長者。名曰純陀。泣告世尊。我等從今無主無救。貧窮孤困。欲從如來求將來食。惟愿哀受我等微供。然後涅槃。佛言。我今為汝斷除貧窮。以無上法雨。雨汝身田。令生法芽。令汝具足檀波羅蜜。是時人
【現代漢語翻譯】 現代漢語譯本： 心，其意義就是這樣。而且這第五十個人，最初只產生了一個念頭的理解，慶幸自己也慶幸他人，還沒有實際的行動，恩惠還沒有施加於人，所獲得的功德尚且如此。所以說，就像好的堅木（樹木名稱）生長在土地上，萌芽已經有百圍那麼粗壯；又像頻伽鳥（鳥的名稱）還在蛋殼裡，聲音就已經勝過眾鳥。更何況最初在法會中，聽到《法華經》而隨喜的人呢？ 還有經書上說，億億萬劫，直到不可思議的時間，才能聽到這部《法華經》。假設遇到劫火焚燒，揹負著乾燥的草進入火中而不被燒燬，這還不算困難。我滅度之後，在惡世之中，哪怕只是暫時讀誦這部經，才是困難的。這部經難以受持，如果有人能暫時受持，這樣的人，會被諸佛所讚歎。這就是所謂的持戒修行頭陀行的人（等等）。
教化的因緣既然說已經完畢，涅槃的時間已經到來，在最後的壬申年，二月十五日，就前往拘尸那迦城，在娑羅雙樹之間，叮囑教誨眾人說，『我現在將要進入涅槃，如果有什麼疑問，應當前來提問。』 承受著前來請教的人的諮詢，一一隨其問題解答。一切天人和大眾，爭相陳設最後的供養，其餘的都默默地不答應，只接受純陀的供養。
《涅槃經》上說，世尊在二月十五日早晨，放出光明照耀大千世界，乃至十方六道的眾生，遇到光明而消滅罪業。又有五十四種大眾，一時雲集，同聲唱言：『苦啊苦啊，為什麼一旦慧日就滅沒了？』 當時一切天王人王爭相設定供養，都不允許，只接受長者純陀的供養。《經律異相》上說，佛將要進入涅槃時，有一位長者，名叫純陀，哭泣著告訴世尊：『我們從今以後沒有依靠，沒有救助，貧窮孤苦，想要從如來那裡求得將來的食物，惟愿哀憐接受我們微薄的供養，然後進入涅槃。』 佛說：『我現在為你們斷除貧窮，用無上的法雨，滋潤你們的身田，讓你們生出法的萌芽，讓你們具足檀波羅蜜（佈施）。』 當時人們
【English Translation】 English version: The mind, its meaning is thus. Moreover, this fiftieth person, initially only has a single thought of understanding, rejoicing for themselves and others, without yet having any actual actions, and whose kindness has not yet reached others, the merit they obtain is already like this. Therefore, it is said that like a good 'jian' tree (name of a tree) growing on the ground, its sprout is already a hundred spans thick; and like the 'pingjia' bird (name of a bird) still in its shell, its voice already surpasses all other birds. How much more so for those who initially hear and rejoice in the Dharma assembly? Furthermore, the sutra says, for billions upon billions of kalpas, until an inconceivable time, one can hear this 'Lotus Sutra'. Suppose one encounters a kalpa fire burning, and carries dry grass into it without being burned, that is not difficult. After my Parinirvana, in an evil age, even just temporarily reading this sutra is difficult. This sutra is difficult to uphold; if one can temporarily uphold it, such a person will be praised by all Buddhas. This is called one who upholds the precepts and practices asceticism (etc.).
Since the karmic conditions for teaching are said to be complete, the time for Nirvana has arrived. In the final Ren-Shen year, on the fifteenth day of the second month, he proceeded to the city of Kushinagar, between the twin Sala trees, earnestly instructing the assembly, 'I will now enter Nirvana. If there are any doubts, you should come and ask.' Receiving the inquiries of those who came to ask, he answered each question accordingly. All the gods and humans vied to present their final offerings, but he silently refused all except for the offering of Chunda.
The 'Nirvana Sutra' says, on the morning of the fifteenth day of the second month, the World-Honored One emitted light that illuminated the great thousand worlds, and even the beings of the six realms in the ten directions, who, upon encountering the light, extinguished their sins. Furthermore, fifty-four assemblies gathered at once, chanting in unison, 'Alas, alas, why has the sun of wisdom set so suddenly?' At that time, all the heavenly kings and human kings vied to make offerings, but he did not permit them, only accepting the offering of the elder Chunda. The 'Different Appearances in Sutras and Vinaya' says, when the Buddha was about to enter Nirvana, there was an elder named Chunda, who wept and told the World-Honored One, 'From now on, we will have no reliance, no savior, and will be poor and destitute. We wish to seek future sustenance from the Tathagata, and humbly request that you accept our meager offering before entering Nirvana.' The Buddha said, 'I will now cut off your poverty, and with the unsurpassed Dharma rain, irrigate the fields of your bodies, causing the sprouts of Dharma to grow, and enabling you to perfect the Dana Paramita (giving).' At that time, people
天皆來奉供。佛悉不受。大眾唱言。奇哉純陀。成就大福。我等供具則為唐捐。世尊欲滿眾望。一一毛孔化無量佛。一一諸佛各有無量諸比丘僧。悉皆受供。釋迦如來自受純陀所奉之供。
佛慮末代眾 於法起斷見 夭傷其慧命 亦亡失法身 更設三種權 以扶一圓實 一切有佛性 一切法常任 屠兒廣額者 立地頓成佛 五逆阿阇王 罪滅而妙證 是知涅槃法 罪福本平等 若欲疾成佛 應須學此法
涅槃經義者。已如前示。此不煩錄。言廣額屠兒者。聞一切物皆有佛性之言。放卻屠刀。立地成佛。又阿阇世王。聞調達語殺父瓶沙。心即勞熱。滿身生瘡。天下諸醫無能治者。有一大醫。名曰耆婆。即白王言。欲治此病。莫如投佛。王即依言。俱詣佛所。聞罪性空。發菩提心。身瘡便愈云云。如來出世五時說法次第如是。
夫諸佛如來隨順群機。說種種法。然不出四門。謂一者有門。二者空門。三者亦有亦空門。四者非有非空門。為化有者說空門。乃至為化著亦有亦空者。說非有非空門也。是以佛無定說。法亦無定。但逐機宜說示耳。嗚呼。今者去聖既遠。時當斗諍牢固。眾生執心膠固。𥪰爭人我。不本如來方便大義。於一源法。分派互諍。以至相殘。痛哉痛哉。今
【現代漢語翻譯】 現代漢語譯本： 諸天都來供奉佛陀，但佛陀都沒有接受。大眾讚歎道：『真是奇妙啊，純陀（Cunda，人名）成就瞭如此大的福報！我們的供養都白費了。』世尊爲了滿足大眾的願望，從每一個毛孔中化現出無量的佛，每一尊佛都有無量的比丘僧眾，全部都接受了供養。釋迦如來（Sakyamuni Tathagata）親自接受了純陀所供奉的食物。
佛陀考慮到末法時代的眾生，會對佛法產生斷滅的見解，從而夭折他們的慧命，也喪失他們的法身，所以又設立了三種方便法門，來扶助這唯一的圓滿實相。一切眾生都有佛性，一切法都是常住不變的。屠夫廣額（Angulimala，人名）聽聞佛法后，立刻放下屠刀，立地成佛。五逆罪人阿阇世王（Ajatasattu，人名），罪業消滅后獲得了微妙的證悟。由此可知，涅槃（Nirvana）之法，罪與福的本性是平等的。如果想要快速成佛，就應該學習這種法門。
《涅槃經》（Nirvana Sutra）的意義，已經在前面闡述過了，這裡就不再重複記錄了。所說的屠夫廣額，聽聞一切事物都具有佛性的說法后，放下屠刀，立刻成佛。還有阿阇世王，聽信提婆達多（Devadatta，人名）的話殺害了他的父親頻婆娑羅王（Bimbisara，人名），內心立刻感到勞累和燥熱，全身長滿瘡。天下所有的醫生都無法醫治。有一位偉大的醫生，名叫耆婆（Jivaka，人名），就對國王說，想要醫治這種疾病，不如去投靠佛陀。國王就聽從了他的話，一起去到佛陀那裡。聽聞罪性本空，從而發起了菩提心，身上的瘡立刻痊癒。如來（Tathagata）出世后，五時說法（指華嚴時、阿含時、方等時、般若時、法華涅槃時）的次第就是這樣。
諸佛如來（Tathagata）隨順眾生的根機，宣說種種不同的法門，但都不超出四種門：一是『有』門，二是『空』門，三是『亦有亦空』門，四是『非有非空』門。爲了教化執著于『有』的眾生，就宣說『空』門；乃至爲了教化執著于『亦有亦空』的眾生，就宣說『非有非空』門。因此，佛陀沒有固定的說法，佛法也沒有固定的形式，只是根據眾生的根機來開示引導罷了。唉！現在距離聖人已經很遙遠了，正值鬥爭堅固的時代，眾生的執著之心也根深蒂固，互相爭論人我是非，不遵循如來（Tathagata）方便的宏大意義，對於同一源頭的佛法，分門別派互相爭鬥，甚至互相殘殺。真是令人痛心啊！ 《涅槃經》的意義，已經在前面闡述過了，這裡就不再重複記錄了。所說的屠夫廣額，聽聞一切事物都具有佛性的說法后，放下屠刀，立刻成佛。還有阿阇世王，聽信提婆達多（Devadatta，人名）的話殺害了他的父親頻婆娑羅王（Bimbisara，人名），內心立刻感到勞累和燥熱，全身長滿瘡。天下所有的醫生都無法醫治。有一位偉大的醫生，名叫耆婆（Jivaka，人名），就對國王說，想要醫治這種疾病，不如去投靠佛陀。國王就聽從了他的話，一起去到佛陀那裡。聽聞罪性本空，從而發起了菩提心，身上的瘡立刻痊癒。如來（Tathagata）出世后，五時說法（指華嚴時、阿含時、方等時、般若時、法華涅槃時）的次第就是這樣。
諸佛如來（Tathagata）隨順眾生的根機，宣說種種不同的法門，但都不超出四種門：一是『有』門，二是『空』門，三是『亦有亦空』門，四是『非有非空』門。爲了教化執著于『有』的眾生，就宣說『空』門；乃至爲了教化執著于『亦有亦空』的眾生，就宣說『非有非空』門。因此，佛陀沒有固定的說法，佛法也沒有固定的形式，只是根據眾生的根機來開示引導罷了。唉！現在距離聖人已經很遙遠了，正值鬥爭堅固的時代，眾生的執著之心也根深蒂固，互相爭論人我是非，不遵循如來（Tathagata）方便的宏大意義，對於同一源頭的佛法，分門別派互相爭鬥，甚至互相殘殺。真是令人痛心啊！
【English Translation】 English version: The devas all came to offer their donations, but the Buddha did not accept them. The assembly exclaimed: 'How wondrous, Cunda (name of a person) has achieved such great merit! Our offerings are in vain.' The World-Honored One, wishing to fulfill the hopes of the assembly, emanated countless Buddhas from each pore. Each of these Buddhas had countless Bhikkhu Sanghas, and all accepted the offerings. Sakyamuni Tathagata personally accepted the offerings made by Cunda.
The Buddha, concerned that beings in the degenerate age would develop views of annihilation regarding the Dharma, thereby causing their wisdom-life to wither and their Dharma-body to be lost, established three expedient means to support the one perfect reality. All beings possess Buddha-nature, and all dharmas are permanent. The butcher Angulimala (name of a person), upon hearing the Dharma, immediately laid down his butcher's knife and attained Buddhahood on the spot. Ajatasattu (name of a person), who committed the five rebellious acts, extinguished his sins and attained wondrous realization. From this, it is known that the Dharma of Nirvana (Nirvana) is such that the nature of sin and merit are equal. If one wishes to quickly attain Buddhahood, one should study this Dharma.
The meaning of the Nirvana Sutra (Nirvana Sutra) has already been explained previously, so it will not be recorded again here. The butcher Angulimala, upon hearing that all things possess Buddha-nature, laid down his butcher's knife and immediately attained Buddhahood. Furthermore, King Ajatasattu, upon hearing Devadatta's (name of a person) words, killed his father King Bimbisara (name of a person), and his heart immediately became weary and feverish, and his body was covered with sores. All the doctors in the world were unable to cure him. There was a great doctor named Jivaka (name of a person), who said to the king, 'If you wish to cure this disease, it is best to take refuge in the Buddha.' The king followed his advice and went to the Buddha. Upon hearing that the nature of sin is empty, he aroused Bodhicitta (Bodhicitta), and the sores on his body were immediately healed. Thus, the Tathagata's (Tathagata) sequence of teaching the Dharma in the five periods (Avatamsaka, Agama, Vaipulya, Prajna, Lotus-Nirvana) after his appearance in the world is as such.
The Tathagatas (Tathagata) accord with the capacities of beings and expound various dharmas, but they do not go beyond the four gates: first, the gate of 'existence'; second, the gate of 'emptiness'; third, the gate of 'both existence and emptiness'; and fourth, the gate of 'neither existence nor emptiness'. To transform those who are attached to 'existence', they expound the gate of 'emptiness'; and so on, to transform those who are attached to 'both existence and emptiness', they expound the gate of 'neither existence nor emptiness'. Therefore, the Buddha has no fixed teaching, and the Dharma has no fixed form, but only teaches and guides according to the capacities of beings. Alas! Now that we are far from the sages, we are in an age of firm contention, and the minds of beings are deeply attached. They dispute over self and others, and do not follow the great meaning of the Tathagata's (Tathagata) expedient means. They divide the Dharma, which has one source, into different sects and contend with each other, even to the point of killing each other. How painful! How painful! The meaning of the Nirvana Sutra (Nirvana Sutra) has already been explained previously, so it will not be recorded again here. The butcher Angulimala, upon hearing that all things possess Buddha-nature, laid down his butcher's knife and immediately attained Buddhahood. Furthermore, King Ajatasattu, upon hearing Devadatta's (name of a person) words, killed his father King Bimbisara (name of a person), and his heart immediately became weary and feverish, and his body was covered with sores. All the doctors in the world were unable to cure him. There was a great doctor named Jivaka (name of a person), who said to the king, 'If you wish to cure this disease, it is best to take refuge in the Buddha.' The king followed his advice and went to the Buddha. Upon hearing that the nature of sin is empty, he aroused Bodhicitta (Bodhicitta), and the sores on his body were immediately healed. Thus, the Tathagata's (Tathagata) sequence of teaching the Dharma in the five periods (Avatamsaka, Agama, Vaipulya, Prajna, Lotus-Nirvana) after his appearance in the world is as such.
The Tathagatas (Tathagata) accord with the capacities of beings and expound various dharmas, but they do not go beyond the four gates: first, the gate of 'existence'; second, the gate of 'emptiness'; third, the gate of 'both existence and emptiness'; and fourth, the gate of 'neither existence nor emptiness'. To transform those who are attached to 'existence', they expound the gate of 'emptiness'; and so on, to transform those who are attached to 'both existence and emptiness', they expound the gate of 'neither existence nor emptiness'. Therefore, the Buddha has no fixed teaching, and the Dharma has no fixed form, but only teaches and guides according to the capacities of beings. Alas! Now that we are far from the sages, we are in an age of firm contention, and the minds of beings are deeply attached. They dispute over self and others, and do not follow the great meaning of the Tathagata's (Tathagata) expedient means. They divide the Dharma, which has one source, into different sects and contend with each other, even to the point of killing each other. How painful! How painful!
不肖也。依祖說出一譬。統論諸教。以息眾諍。譬如大海潛流四洲天下。無所不至。故於平地或高原上。乃至山頂。鑿之得水。或遇石縫。迸出為泉。眾泉合成一川。眾川合成一河。眾河流入大海。同爲一味。是謂還源反本。彼諸水等各有其名。曰某泉。曰某川。曰某河。然其源則祇一海也。如是眾水。一歸於海。豈有大小深淺之別名乎。法門亦爾。如來始成正覺。初說華嚴。而有小機。如䏊無益。於是興悲。為引此類。且設方便。示說阿含。次說方等。次說般若。次說法華涅槃。如是等法。其名雖異。義則是一。何者。最後靈山開權顯實。令一切法融為一味。平等無差。故經云。諸法實相。世間相常。是知千差萬別。無非妙法。是則據華嚴。則一切無非華嚴。據法華。則一切無非法華。據般若方等。悉亦咸然。噫。或人未了如斯之義。假華嚴者曰。是為根本。余皆枝末。玩法華者云。此則為王。余是臣民。執余經論者皆云。如是是己非他。自惑惑人。惑之甚矣。若準大乘宗旨。則應離局執。融通無礙。若存此執。焉為大乘行人乎。且如古往諸大宗師。如斯之義非不知也。在弘法邊。強構是非。抑揚彼此。此乃大權菩薩化他之方便也。況如來大聖。一大藏中。處處皆云此經第一。但為流通故爾。又有尚禪者曰。禪是教
【現代漢語翻譯】 現代漢語譯本 不肖（謙稱，指自己不才）也。我依照祖師的說法舉一個譬喻，總括評論各種教法，以平息大眾的爭論。譬如大海的潛流遍佈四洲天下，無處不到。所以在平地或高原上，乃至山頂，鑿地就能得到水，或者遇到石縫，水就會迸發出來成為泉水。眾多泉水匯合成一條小溪，眾多小溪匯合成一條河流，眾多河流流入大海，融合成同一種味道。這就是所謂的還源反本。那些水各有各的名字，叫做某泉，叫做某溪，叫做某河。然而它們的源頭只有一個，那就是大海。像這樣，眾水最終都歸於大海，哪裡還有大小深淺的區別呢？佛法也是如此。如來最初成就正覺，開始宣說《華嚴經》，但有些根器小的人，如同聾子一般毫無收益。於是如來興起慈悲之心，爲了引導這些人，就先設立方便法門，開示宣說《阿含經》，然後是《方等經》，然後是《般若經》，最後是《法華經》和《涅槃經》。這些佛法，名稱雖然不同，但意義卻是一樣的。為什麼呢？因為最後在靈山會上，如來開權顯實，使一切法融為一體，平等無差別。所以經中說，諸法實相，世間相常。由此可知，千差萬別的事物，無一不是妙法。因此，如果依據《華嚴經》的觀點，那麼一切無非是《華嚴經》的體現；如果依據《法華經》的觀點，那麼一切無非是《法華經》的體現；如果依據《般若經》和《方等經》，也都是一樣的道理。唉！有些人不明白這個道理，假借《華嚴經》的名義說，這是根本，其餘的都是枝末。學習《法華經》的人說，這部經是國王，其餘的經是臣民。執著于其他經論的人都說，這樣才是對的，別人是錯的，自己迷惑，也迷惑別人，迷惑得太厲害了。如果按照大乘佛教的宗旨，就應該拋棄侷限和執著，融會貫通，沒有障礙。如果還存在這種執著，怎麼能算是大乘佛法的修行人呢？而且像古代的各位大宗師，難道不明白這個道理嗎？他們在弘揚佛法的時候，故意製造是非，抑揚褒貶，這都是大權菩薩教化眾生的方便手段啊。更何況如來大聖，在一大藏經中，處處都說這部經是第一，只不過是爲了流通的緣故罷了。還有崇尚禪宗的人說，禪是教
【English Translation】 English version I, an unworthy one (a humble way of referring to oneself), will use an analogy based on the words of the Patriarchs to comprehensively discuss all teachings and quell disputes. It is like the undercurrent of the great ocean, which flows throughout the four continents and all under heaven, reaching everywhere. Thus, whether on flat ground, a plateau, or even a mountaintop, digging will yield water, or encountering a crack in the rock will cause a spring to gush forth. Many springs combine to form a stream, many streams combine to form a river, and many rivers flow into the great ocean, becoming one and the same flavor. This is called returning to the source and reverting to the origin. These waters each have their own names, called such-and-such spring, such-and-such stream, such-and-such river. Yet their source is only one, the ocean. Just as these waters all return to the ocean, how can there be distinctions of size, depth, or different names? The Dharma is also like this. When the Tathagata first attained perfect enlightenment, he initially preached the Avatamsaka Sutra (Flower Garland Sutra), but some beings had small capacities, like the deaf, gaining no benefit. Therefore, he arose with compassion and, to guide these beings, first established expedient means, revealing and preaching the Agama Sutras (collection of early Buddhist texts), then the Vaipulya Sutras (extensive sutras), then the Prajna Sutras (perfection of wisdom sutras), and finally the Lotus Sutra and the Nirvana Sutra. These Dharmas, though different in name, are the same in meaning. Why? Because in the end, at Vulture Peak (Grdhrakuta Mountain), the Tathagata opened the provisional and revealed the real, causing all Dharmas to merge into one flavor, equal and without difference. Therefore, the sutra says, 'The true aspect of all dharmas is the constant aspect of the world.' From this, we know that the myriad differences are none other than wondrous Dharma. Thus, according to the Avatamsaka Sutra, everything is none other than the manifestation of the Avatamsaka Sutra. According to the Lotus Sutra, everything is none other than the manifestation of the Lotus Sutra. According to the Prajna and Vaipulya Sutras, it is all the same. Alas! Some people do not understand this meaning, falsely claiming in the name of the Avatamsaka Sutra that it is the root, and the rest are branches. Those who study the Lotus Sutra say that this sutra is the king, and the rest are subjects. Those who cling to other sutras and treatises all say, 'This is right, and others are wrong,' deluding themselves and deluding others, greatly deluded indeed. If we follow the tenets of Mahayana Buddhism, we should abandon limitations and attachments, and achieve unobstructed understanding. If such attachments remain, how can one be a practitioner of Mahayana? Moreover, like the great masters of the past, how could they not understand this meaning? When propagating the Dharma, they deliberately created right and wrong, praising some and criticizing others. These are the expedient means of great power Bodhisattvas to transform others. Furthermore, the great sage, the Tathagata, in the vast collection of scriptures, everywhere says that this sutra is the foremost, but this is only for the sake of propagation. There are also those who venerate Zen Buddhism, saying that Zen is the teaching
外別傳。以為勝法。非毀經教。此等不知教中專示心要。故有是惑焉。蓋早不看經之過也。何所怪哉。且夫我佛如來廣說諸教非他。但是為顯真理故也。如經云。毗盧妙體遍一切處。一切諸法無非佛法。是以非離文字別有真理。若離文求理。如雜器求金。若言理絕文字。是名三藏學者。若觀文理不二。方曰大乘行人。故我天臺智者大師。於法華玄義中釋經之一字。皆用六塵為經。如一黑墨色。詮無量教無量行無量理。若知字非字非字非非字。無二邊倒名凈。凈則無業名我。我則無苦名樂。無苦則無生死名常。何以故。字是俗諦。非字是真諦。非字非非字是一實諦。一諦即三諦。三諦即一諦。如此解字。手不執卷。常讀是經。口無言音。遍誦眾典。佛不出世。恒開梵音。心不思惟。普照法界。當知黑字是諸法本。青黃赤白亦如是也。此則以色為經。聲香味觸法亦復如是。又觀心誦經法雲。何者是經。為經卷是。為標軸是。誦者為當心念是。口唸是。為齦腭和合而出。為有我身。為無我身。誰是念者。推尋畢竟無有我能念者。雖無所念之經。而有經卷紙墨文字。雖無能念之人。而有我身。雖非內外。不離內外。雖非經卷。不離經卷。雖非心口。不出心口。從始至終。必無差謬。是名不思議微妙三觀。三世諸佛。莫不皆從此
觀而生。茍能了達文文句句皆三德秘藏。讀誦熏心。則心性所具圓融三諦中熏而發。豈得離文而悟理哉(已上祖說)。以此觀之。則心之與教。應無有二。教外別傳那個心乎。若以世尊拈華示之。為別傳者。此亦不出于教。至如達摩謂可師曰將心來與爾安。又以血脈觀心等論示之。此非教耶。況第六祖能禪師聞金剛經而悟道。大振宗風。那云教外別傳乎。且依教而證理者。具載傳記。其書山積。于中或有看一偈而復性者。或讀誦而妙悟者。或書寫而發慧者。或尋行數字而通透者。或但頂戴而達真者。如是獲益者。罔知其數。若非心純是教。教純是心。惡能如是哉。夫耆婆執毒。皆成妙藥。摩男所執。無非珍寶。有目之人雖為粗行狂言。皆不違理。是以先德雖有非教之言。祇是遣著之方。非究竟義。不得如我生盲。妄信先哲方便之辭。反毀本師真實之教。冀諸有此惑者。改之可也。如或不改者。吾末如之何。
佛說是經已 一期能事畢 法付妙吉祥 背東右脅臥 安詳入涅槃 如薪盡火滅 住世七十九 設會三百餘 應身雖示滅 真身本常住 如月墮清晝 孤光留古躔 爾時大地震 諸天雨香華 一切四部眾 失心皆躄地
涅槃經云。諸善男子自修其心。慎莫放逸。我今背痛
。如常患者。汝等文殊為眾說法。今以大法付囑于汝。乃至迦葉阿難。說法既畢。背東面西。右脅而臥。入般涅槃。於時大地震動。川流盡涸。草木摧折。幽冥大明。天雨香華。散大眾上。于其眾中。或有隨佛入滅者。或有失心者。或有悶絕躄地者。於是依輪王法。即以佛身用安棺槨。周書異記曰。穆王五十二年壬申二月十五日。暴風忽起。撥屋折木。山川覆震。天陰雲黑。西方有白虹十二道。南北通過。至夜不滅。王問大史扈多曰。是何徴耶。對曰。西方有大聖人。滅衰相現耳。
摩耶下天來 唯見金棺泣 佛自棺中起 說偈以慰之
佛滅之時。摩耶夫人五衰相現。阿那律昇天告之。下見佛棺及衣缽杖。執之悲泣。佛從棺起。告言勿哭。說偈慰之。
拘尸城中人 移棺欲入城 力士十六人 𢱲而無少動 棺自舉升空 出入城四門 繞城七匝下 大眾交悲喜
拘尸城人僉議。力士十六人請舉佛棺入城供養。盡其神力。𢱲無少動。阿尼樓豆告言。縱傾城人亦莫能舉。世尊平等福利人天。棺乃自舉。升虛空中。高七多羅樹。從拘尸城西門而入。東門而出。復南門入。從北門出。繞城七匝。還下本處。經於七日。渡熙連河。天冠寺中。大眾即扶佛身出棺。置於床上。香水灌洗。內
【現代漢語翻譯】 現代漢語譯本： 如同平常的病人一樣。你們文殊（Manjusri，菩薩名）為大眾說法，現在將大法咐囑給你們，乃至迦葉（Kasyapa，佛陀十大弟子之一）阿難（Ananda，佛陀十大弟子之一）。說法完畢，背朝東面向西，右脅而臥，入般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的死亡和最終解脫）。當時大地震動，河流全部乾涸，草木摧折，幽暗之處變得光明，天上降下香花，散在眾人之上。在這些眾人之中，有的跟隨佛陀入滅，有的失去心智，有的昏厥倒地。於是依照輪王（Cakravartin，擁有轉輪寶的理想統治者）的葬法，就用棺槨安放佛身。《周書異記》記載說，穆王（King Mu of Zhou，周朝的第五位國王）五十二年壬申二月十五日，暴風突然颳起，拔起房屋，折斷樹木，山川震動，天色陰暗，雲層發黑，西方出現十二道白色彩虹，南北貫通，直到夜晚也不消失。穆王問太史扈多（Hu Duo，人名）說：『這是什麼徵兆？』回答說：『西方有大聖人，示現滅衰之相啊。』
摩耶（Maya，佛陀的生母）從天上下來，只看見金棺而哭泣，佛陀從棺材中起身，說偈語來安慰她。
佛陀滅度之時，摩耶夫人（Maya，佛陀的生母）五衰相（Five signs of decay）顯現。阿那律（Aniruddha，佛陀十大弟子之一）昇天告訴她，她下來看見佛陀的棺材以及衣缽錫杖，拿著它們悲傷哭泣。佛陀從棺材中起身，告訴她說不要哭泣，並說偈語安慰她。
拘尸城（Kushinagar，佛陀涅槃之地）中的人們，移動棺材想要進入城中，十六個力士，一起抬卻絲毫不能移動。棺材自己舉起升到空中，出入城池的四個門，繞城七圈后降下，大眾交織著悲傷和喜悅。
拘尸城（Kushinagar，佛陀涅槃之地）的人們商議，十六個力士請求抬佛棺進入城中供養，用盡他們的神力，抬卻絲毫不能移動。阿尼樓豆（Aniruddha，佛陀十大弟子之一）告訴他們說，即使傾全城的人也不能舉起。世尊（World-Honored One，對佛陀的尊稱）平等地給人類和天人帶來福祉，棺材於是自己舉起，升到虛空中，高達七多羅樹（tala tree，棕櫚樹的一種）。從拘尸城（Kushinagar，佛陀涅槃之地）西門進入，從東門而出，又從南門進入，從北門而出，繞城七圈，回到原來的地方，經過七天，渡過熙連河（Hiranyavati River），在天冠寺（Tianguan Temple）中，大眾就扶佛身出棺，放在床上，用香水灌洗，放入內
【English Translation】 English version: Like an ordinary patient. You, Manjusri (Manjusri, a Bodhisattva), preach the Dharma to the assembly. Now I entrust the Great Dharma to you, even to Kasyapa (Kasyapa, one of the ten great disciples of the Buddha) and Ananda (Ananda, one of the ten great disciples of the Buddha). After the Dharma talk, he lay down on his right side, facing west with his back to the east, and entered Parinirvana (Parinirvana, a Buddhist term referring to the death and final liberation of a Buddha or Arhat). At that time, the earth shook greatly, all the rivers dried up, the grass and trees were broken, the darkness became bright, and fragrant flowers rained down from the sky, scattering upon the assembly. Among them, some followed the Buddha into extinction, some lost their minds, and some fainted and fell to the ground. Then, according to the funeral rites of a Cakravartin (Cakravartin, an ideal ruler possessing the wheel-turning jewel), the Buddha's body was placed in a coffin. The 'Zhou Shu Yi Ji' records that on the fifteenth day of the second month of the fifty-second year of King Mu of Zhou (King Mu of Zhou, the fifth king of the Zhou Dynasty), a violent wind suddenly arose, uprooting houses and breaking trees, the mountains and rivers shook, the sky was dark, and black clouds appeared. Twelve white rainbows appeared in the west, running north and south, and did not disappear until night. King Mu asked the Grand Historian Hu Duo (Hu Duo, a personal name), 'What is this omen?' He replied, 'A great sage in the West is manifesting the signs of extinction and decay.'
Maya (Maya, the Buddha's birth mother) came down from heaven, only to see the golden coffin and weep. The Buddha rose from the coffin and spoke a verse to comfort her.
When the Buddha was about to pass away, Maya (Maya, the Buddha's birth mother) manifested the five signs of decay (Five signs of decay). Aniruddha (Aniruddha, one of the ten great disciples of the Buddha) ascended to heaven to tell her. She came down and saw the Buddha's coffin, robes, and staff. Holding them, she wept sadly. The Buddha rose from the coffin, told her not to cry, and spoke a verse to comfort her.
The people of Kushinagar (Kushinagar, the place of the Buddha's Parinirvana) wanted to move the coffin into the city. Sixteen strong men tried to lift it together, but could not move it even slightly. The coffin lifted itself into the air, entered and exited the four gates of the city, circled the city seven times, and then descended. The crowd was filled with mingled sorrow and joy.
The people of Kushinagar (Kushinagar, the place of the Buddha's Parinirvana) discussed that sixteen strong men should request to carry the Buddha's coffin into the city for offering. They exerted all their divine strength, but could not move it even slightly. Aniruddha (Aniruddha, one of the ten great disciples of the Buddha) told them that even if the entire city tried, they would not be able to lift it. The World-Honored One (World-Honored One, a respectful title for the Buddha) equally brings blessings to humans and devas. Therefore, the coffin lifted itself, rising into the empty sky, as high as seven tala trees (tala tree, a type of palm tree). It entered from the west gate of Kushinagar (Kushinagar, the place of the Buddha's Parinirvana), exited from the east gate, then entered from the south gate, and exited from the north gate, circling the city seven times, and returned to its original place. After seven days, they crossed the Hiranyavati River, and in Tianguan Temple (Tianguan Temple), the assembly helped the Buddha's body out of the coffin, placed it on a bed, washed it with fragrant water, and placed it inside.
以兜羅綿裹。外以妙氎如法纏之。仍舊入棺。滿注香油。置栴檀樓上。將欲茶毗。火悉殄滅。大眾疑雲。如來何緣未畢乃爾乎帝釋云。待迦葉故。
迦葉在他國 晚知急急來 欲見懇三請 乍現雙趺示
是時迦葉在波波國。見尼干執天華。知佛入滅。急詣天冠寺。欲見佛身。三請不許。乃為撥棺。現其雙足。須臾即隱。
將欲阇維時 三加火輒滅 如來三昧火 從胸出自焚 所有設利羅 其數不可計 天龍及人王 爭分各起塔
於是力士持炬阇維火即殄滅。如是再三。終不能燒。迦葉告言。大聖寶棺。三界之火所不能燒。何況汝力而能燒耶。於是如來胸中三昧之火。隨聲而發。迸出棺外。漸漸茶毗。經於七日。言設利羅者。亦云舍利。此云身骨。茶毗既了。靈骨分碎。大小如粒。具有五色。其數無量。帝釋得右邊一牙及舍利。天上起塔。八大國王均分得之。各還本國。立塔供養。尚餘灰炭。亦謂灰塔炭塔。以永供養。
後有阿育王 分佈成金塔 數八萬四千 遍安一天下
八大國王。共分舍利。阿阇世王得八萬四千。以金函盛。作百歲燈。藏恒河中。阿育王經云。世尊入城乞食。見二童子弄土為戲。見佛歡喜。以土名麨。奉佛發願。使我將來蓋於天地廣設
【現代漢語翻譯】 現代漢語譯本： 用柔軟的兜羅綿（一種柔軟的棉花）包裹佛身，外面用上好的氎（dié，一種精細的毛織品）如法地纏繞。然後放回棺材，灌滿香油，安置在栴檀（zhān tán，一種珍貴的木材）樓上。準備荼毗（chá pí，火葬），但火卻全部熄滅。大眾疑惑不解，心想如來為何未能完成荼毗？帝釋（佛教護法神）說：『這是在等待迦葉（佛陀的十大弟子之一）的到來。』 『迦葉在他國，晚知急急來，欲見懇三請，乍現雙趺示。』 當時迦葉在波波國，看見尼干（外道）手執天華，得知佛陀入滅的訊息，急忙趕到天冠寺，想要見佛身。三次請求都不被允許，於是撥開棺木，佛陀顯現出雙足，須臾之間又隱沒不見。 『將欲阇維時，三加火輒滅，如來三昧火，從胸出自焚，所有設利羅，其數不可計，天龍及人王，爭分各起塔。』 於是力士拿著火炬進行阇維（火葬），但火立即熄滅。這樣反覆三次，始終無法燃燒。迦葉說道：『大聖的寶棺，三界之火都無法燒燬，更何況是你的力量呢？』於是如來胸中發出三昧（sān mèi，佛教中的一種定境）之火，隨著聲音迸出棺外，漸漸地荼毗。經過七天，所謂的設利羅（梵文Śarīra的音譯），也稱為舍利，在這裡指的是身骨。荼毗完畢后，靈骨破碎，大小如米粒，具有五種顏色，數量無數。帝釋得到右邊的一顆牙齒和舍利，在天上建造佛塔。八大國王平均分得舍利，各自返回本國，建立佛塔供養。剩下的灰燼和木炭，也被稱為灰塔和炭塔，以供永久供養。 『後有阿育王，分佈成金塔，數八萬四千，遍安一天下。』 八大國王共同分了舍利。阿阇世王（Ajātaśatru，古印度摩揭陀國國王）得到八萬四千顆舍利，用金函盛放，並點燃百歲燈，藏在恒河中。《阿育王經》記載，世尊進入城中乞食，看見兩個童子用泥土玩耍。他們見到佛陀非常歡喜，用泥土做成麨（chǎo，炒麵），奉獻給佛陀並許願，希望將來能夠廣設...
【English Translation】 English version: The body was wrapped in soft Tula cotton (a type of soft cotton), and the outside was wrapped with fine 'dié' (a fine woolen fabric) according to the Dharma. It was then placed back in the coffin, filled with fragrant oil, and placed on the sandalwood (zhān tán, a precious wood) tower. Preparing for cremation (chá pí), the fire was completely extinguished. The crowd was puzzled, wondering why the Tathagata (如來, rú lái, 'Thus Come One', an epithet of the Buddha) could not complete the cremation. Indra (帝釋, dì shì, a Buddhist protector deity) said, 'This is waiting for Kāśyapa (迦葉, jiā yè, one of the Buddha's ten major disciples) to arrive.' 'Kāśyapa was in another country, learned late and came urgently, earnestly requested three times to see, suddenly appeared with crossed legs.' At that time, Kāśyapa was in the country of Pāpā. Seeing the Nirgrantha (尼干, ní gān, a heterodox sect) holding heavenly flowers, he learned that the Buddha had entered Nirvana (入滅, rù miè, passing away). He rushed to Tianguan Temple, wanting to see the Buddha's body. He was not allowed after three requests, so he opened the coffin, and the Buddha showed his feet, disappearing in an instant. 'When about to cremate, adding fire three times extinguished it, the Tathagata's Samadhi fire, came out from the chest and burned itself, all the Śarīra, their number cannot be counted, gods, dragons, and human kings, competed to divide and each built a stupa.' Then, a strong man held a torch to perform the cremation, but the fire immediately went out. This was repeated three times, but it could not be burned. Kāśyapa said, 'The sacred coffin of the Great Sage cannot be burned by the fire of the three realms, let alone by your strength?' Then, the Samadhi (三昧, sān mèi, a state of meditative absorption) fire from the Buddha's chest burst out of the coffin with a sound and gradually cremated the body. After seven days, the so-called Śarīra (設利羅), also known as relics (舍利, shè lì), here refers to the body bones. After the cremation, the spiritual bones were broken into pieces, the size of rice grains, with five colors, and countless in number. Indra obtained a tooth on the right side and relics, and built a pagoda in the heavens. The eight great kings divided the relics equally and returned to their respective countries to build pagodas for worship. The remaining ashes and charcoal were also called ash pagodas and charcoal pagodas for eternal worship. 'Later, King Ashoka, distributed and made golden pagodas, numbering eighty-four thousand, placed all over the world.' The eight great kings divided the relics together. King Ajātaśatru (阿阇世王) obtained eighty-four thousand relics, placed them in golden boxes, lit a hundred-year lamp, and hid them in the Ganges River. The Sutra of King Ashoka records that the World-Honored One (世尊, shì zūn, an epithet of the Buddha) entered the city to beg for food and saw two children playing with mud. They were very happy to see the Buddha, made 'chǎo' (麨, fried flour) out of mud, offered it to the Buddha, and made a vow, hoping to widely establish...
供養。以是因緣。至佛滅后一百年後。作轉輪王。名曰阿育。統閻浮提。因於嫉妒。殺八萬四千宮人。後於城外。造立地獄。治諸罪人。於是消散。比丘化王。王即信悟。問比丘言。殺八萬四千宮人。罪可得贖不。道人言。各為人起一塔。下著舍利。當得脫罪耳。王即尋覓舍利。見燈尚明。舍利既出。燈亦盡滅。王怪而問。蓮華比丘答云。阿阇世王裁量燈油。至取捨利乃滅。又問道人何處起塔。道人即以神力。左手掩日光。作八萬四千道。散照閻浮提。所照之處。皆可起塔。王即依言。作八萬四千金銀琉璃頗黎篋。盛佛舍利。又作八萬四千寶瓶。復盛此篋。又備無量百千供養之具。來諸鬼神。于閻浮提城邑聚落。滿一億家者。起塔一座。今此東土洛陽彭城扶風蜀郡臨淄。及高麗地定安金剛山。皆有塔焉。並有神異。又阿育王敬重三寶。以閻浮提地並屬三寶。是以閻浮提地如芥子許。無非三寶地分也。
尊者大飲光 受佛僧伽梨 今入雞足山 以待彌勒尊
飲光梵云迦葉也。傳燈錄云。佛告迦葉。吾有正法眼藏。分付于汝。汝可流佈。無令斷絕。仍授金縷僧伽梨衣。入雞足山。其山乃合藏身。候彌勒佛下生傳付也。彌勒正云梅怛麗。此云慈氏。以世世修慈故。
侍者慶喜尊 受佛法寶藏 與一
【現代漢語翻譯】 現代漢語譯本：供養的緣故，導致在佛陀滅度后一百年，他成爲了轉輪王，名叫阿育（Ashoka）（統治閻浮提（Jambudvipa））。因為嫉妒，他殺害了八萬四千名宮人。之後在城外，建造地獄，懲治各種罪人。於是，（地獄）消散了。一位比丘（Bhikkhu）感化了國王，國王因此信悟。問比丘說：『殺害八萬四千名宮人的罪過可以贖清嗎？』道人說：『為每個人建造一座塔，下面安放舍利（Śarīra），就應當可以脫罪。』國王於是尋找舍利，看見燈還亮著，舍利取出后，燈也熄滅了。國王感到奇怪而詢問，蓮華比丘（Padma Bhikkhu）回答說：『阿阇世王（Ajātaśatru）裁量燈油，到取捨利時才熄滅。』又問（道人）在何處建造塔。道人就用神力，左手遮蔽日光，形成八萬四千道光芒，散照閻浮提。光芒照到的地方，都可以建造塔。國王就按照（道人的）話，製作了八萬四千個金、銀、琉璃、頗黎（sphatika）的匣子，盛放佛舍利。又製作了八萬四千個寶瓶，再盛放這些匣子。又準備了無量百千種供養的器具，召來各種鬼神，在閻浮提的城邑聚落中，凡是滿一億戶人家的地方，就建造一座塔。現在這東土的洛陽、彭城、扶風、蜀郡、臨淄，以及高麗（Goguryeo）地的定安、金剛山，都有塔存在。並且有神異的現象。而且阿育王敬重三寶，把閻浮提的土地都歸屬於三寶。因此閻浮提的土地，即使像芥菜籽那麼小，沒有不是三寶的領地。 尊者大飲光（Mahākāśyapa），接受了佛陀的僧伽梨（saṃghāṭī），現在進入雞足山（Kukkutapāda），以等待彌勒尊（Maitreya）。 飲光，梵文是迦葉（Kāśyapa）。《傳燈錄》記載，佛告訴迦葉：『我有正法眼藏，交付給你，你可以流佈，不要讓它斷絕。』於是授予金縷僧伽梨衣，（迦葉）進入雞足山，那山就合攏將他藏在裡面，等候彌勒佛下生時傳付（正法眼藏）。彌勒，正確的說法是梅怛麗（Maitrī），這裡翻譯為慈氏，因為世世代代修習慈悲的緣故。 侍者慶喜尊（Ānanda），接受了佛陀的法寶藏，與一（...）
【English Translation】 English version: Due to the merit of making offerings, one hundred years after the Buddha's Parinirvana, he became a Chakravartin king named Ashoka (ruler of Jambudvipa). Out of jealousy, he killed eighty-four thousand palace women. Later, outside the city, he built a hell to punish various sinners. Then, (the hell) disappeared. A Bhikkhu converted the king, and the king thus awakened to the truth. He asked the Bhikkhu, 'Can the sin of killing eighty-four thousand palace women be redeemed?' The ascetic replied, 'Build a stupa for each person, and place Śarīra beneath it, and you should be able to escape the sin.' The king then sought Śarīra and saw that the lamp was still lit. After the Śarīra was taken out, the lamp also went out. The king was surprised and asked, and the Bhikkhu Padma replied, 'King Ajātaśatru measured the lamp oil, and it went out when the Śarīra was taken.' He also asked (the ascetic) where to build the stupas. The ascetic then used his divine power, covering the sunlight with his left hand, forming eighty-four thousand rays of light, scattering and illuminating Jambudvipa. Wherever the light shines, stupas can be built. The king then followed (the ascetic's) words and made eighty-four thousand boxes of gold, silver, lapis lazuli, and sphatika, to hold the Buddha's Śarīra. He also made eighty-four thousand treasure vases to hold these boxes. He also prepared countless hundreds of thousands of offerings, summoning various ghosts and gods, and in the cities and villages of Jambudvipa, wherever there were one hundred million households, he built a stupa. Now, in this eastern land of Luoyang, Pengcheng, Fufeng, Shujun, Linzi, and in the land of Goguryeo, in Ding'an and Mount Kumgang, there are stupas. And there are miraculous phenomena. Moreover, King Ashoka revered the Three Jewels and dedicated the land of Jambudvipa to the Three Jewels. Therefore, the land of Jambudvipa, even as small as a mustard seed, is all part of the territory of the Three Jewels. Venerable Mahākāśyapa received the Buddha's saṃghāṭī and is now entering Kukkutapāda Mountain to await Maitreya. 'Yinguang', in Sanskrit, is Kāśyapa. The 'Transmission of the Lamp' records that the Buddha told Kāśyapa, 'I have the treasury of the Eye of the True Dharma, which I entrust to you. You should propagate it and not let it be cut off.' Then he gave him the golden-threaded saṃghāṭī robe, and (Kāśyapa) entered Kukkutapāda Mountain, which then closed up and hid him inside, waiting for Maitreya Buddha to descend and transmit (the treasury of the Eye of the True Dharma). Maitreya, correctly called Maitrī, is translated here as 'The Kindred', because he cultivates loving-kindness in every lifetime. Venerable Ānanda, the attendant, received the Buddha's Dharma treasury, and one (...)
千羅漢 結集流於世
慶喜梵云阿難也。佛既入滅。欲色諸天共詣大迦葉所。作禮白言。佛日既沒。法燈欲滅。當以大慈建立佛法。福利眾生。時大迦葉受諸天請。欲集法藏。掄選無學千人。就七葉巖。而阿難結未盡故。不聽預會。又迦葉以六罪責之。一聽女人出家。使佛正法減五百歲。二佛示脊痛。須水不給。三佛告以修其神足。默然不應。四踐佛僧伽梨。五示諸女人佛陰藏相。六前結未盡。爾時阿難聞是語已。入金剛定。破一切煩惱。三明六通。具八解脫。乃於是夜。由門鑰孔入。迦葉手摩其頂曰。我故為汝令速得道。汝無恨耳。阿難升座。眾有三疑。一疑佛還起坐。二疑他方佛至。三疑阿難成佛。爾時阿難唱言。如是我聞。三疑頓息。於是從初至末。四十餘年所說法藏。皆悉結集。無孑遺者。
繼有三七聖 及余諸應真 造論釋其義 轉次廣宣揚
飲光慶喜。結藏流世。既入滅已。商那和修等二十一聖。相繼弘通。利樂群品。諸聖事實。文煩不錄。略標其名及傳燈年數耳。一迦葉傳燈四十五年。二阿難傳燈三十七年。三商那和修傳燈六十二年。四優波鞠多傳燈六十五年。五提多迦傳燈四十九年。六彌遮迦傳燈五十五年。七佛䭾難提傳燈五十五年。八佛馱蜜多傳燈四十八年。九脅尊者傳
【現代漢語翻譯】 現代漢語譯本 千羅漢 結集流於世
慶喜，梵文名為阿難陀（Ānanda），意為『歡喜』。佛陀涅槃后，欲界和色界諸天一同來到摩訶迦葉（Mahākāśyapa）處，頂禮並說道：『佛日已經隕落，法燈將要熄滅，應當以大慈悲心建立佛法，利益眾生。』當時，摩訶迦葉接受諸天的請求，想要結集法藏，挑選了一千位無學阿羅漢，前往七葉窟。由於阿難陀的結使尚未斷盡，因此不被允許參加結集。此外，迦葉還以六條罪責來責備他：一是允許女人出家，使得佛陀的正法減少五百年；二是佛陀示現背痛，需要水時沒有及時供給；三是佛陀告知他修習神足通，卻默然不應；四是踩踏佛陀的僧伽梨（saṃghāṭī，袈裟）；五是向諸位女人展示佛陀的隱秘處；六是之前的結使尚未斷盡。當時，阿難陀聽到這些話后，進入金剛定，破除一切煩惱，證得三明六通，具足八解脫。於是在當夜，從門鑰孔進入七葉窟。迦葉用手摩他的頭頂說：『我這樣做是爲了讓你迅速得道，你不要怨恨。』阿難陀升座后，大眾有三種疑惑：一是懷疑佛陀再次起身坐著；二是懷疑他方佛來到這裡；三是懷疑阿難陀已經成佛。當時，阿難陀說道：『如是我聞。』三種疑惑頓時消除。於是，從最初到最後，將四十餘年所說的法藏，全部結集起來，沒有絲毫遺漏。
繼有三七聖，及余諸應真，造論釋其義，轉次廣宣揚。
飲光（迦葉）和慶喜（阿難陀），結集法藏流傳於世。他們入滅后，商那和修（Śāṇavāsa）等二十一位聖者，相繼弘揚佛法，利益眾生。諸位聖者的事蹟繁多，文字記載過於繁瑣，因此不在此處記錄。僅簡要標明他們的名字以及傳燈的年數。一、迦葉傳燈四十五年。二、阿難陀傳燈三十七年。三、商那和修傳燈六十二年。四、優波鞠多（Upagupta）傳燈六十五年。五、提多迦（Dhitika）傳燈四十九年。六、彌遮迦（Micchaka）傳燈五十五年。七、佛䭾難提（Buddhanandi）傳燈五十五年。八、佛馱蜜多（Buddhamitra）傳燈四十八年。九、脅尊者（Pārśva）傳燈。
【English Translation】 English version The Thousand Arhats Compilation Passed Down Through Generations
Qingxi, in Sanskrit, is Ānanda (阿難陀), meaning 'bliss'. After the Buddha entered Nirvana, the deities of the desire and form realms together went to Mahākāśyapa (大迦葉), prostrated, and said, 'Now that the sun of the Buddha has set and the lamp of the Dharma is about to be extinguished, we should establish the Buddha's Dharma with great compassion to benefit all beings.' At that time, Mahākāśyapa, accepting the request of the deities, desired to compile the Dharma treasury, selecting a thousand non-learning Arhats to gather at Sattapanni Cave (七葉窟). Because Ānanda's bonds were not yet exhausted, he was not allowed to participate in the assembly. Furthermore, Kāśyapa reproached him with six offenses: first, allowing women to leave home, causing the Buddha's true Dharma to be reduced by five hundred years; second, when the Buddha showed back pain and needed water, he did not provide it in time; third, when the Buddha told him to cultivate supernatural powers, he remained silent and did not respond; fourth, stepping on the Buddha's saṃghāṭī (僧伽梨, robe); fifth, showing the Buddha's private parts to the women; sixth, his previous bonds were not yet exhausted. At that time, upon hearing these words, Ānanda entered the Vajra Samadhi, broke through all afflictions, attained the Three Clearnesses and Six Supernatural Powers, and possessed the Eight Liberations. Thus, that night, he entered through the keyhole of the door. Kāśyapa stroked the top of his head and said, 'I did this to make you quickly attain the Way; do not resent it.' After Ānanda ascended the seat, the assembly had three doubts: first, they suspected that the Buddha had risen again and was sitting; second, they suspected that a Buddha from another realm had arrived; third, they suspected that Ānanda had become a Buddha. At that time, Ānanda said, 'Thus have I heard.' The three doubts were immediately dispelled. Thus, from beginning to end, all the Dharma treasury spoken over forty years was compiled, without any omissions.
Following were three sevens of sages, and other worthy Arhats, who created treatises to explain its meaning, propagating and spreading it in turn.
Drinking Light (Kāśyapa) and Qingxi (Ānanda) compiled the Dharma treasury, which was passed down through generations. After they entered Nirvana, twenty-one sages, such as Śāṇavāsa (商那和修), successively propagated the Dharma, benefiting all beings. The facts of the sages are numerous, and the written records are too cumbersome, so they are not recorded here. Only their names and the number of years of transmitting the lamp are briefly indicated. First, Kāśyapa transmitted the lamp for forty-five years. Second, Ānanda transmitted the lamp for thirty-seven years. Third, Śāṇavāsa transmitted the lamp for sixty-two years. Fourth, Upagupta (優波鞠多) transmitted the lamp for sixty-five years. Fifth, Dhitika (提多迦) transmitted the lamp for forty-nine years. Sixth, Micchaka (彌遮迦) transmitted the lamp for fifty-five years. Seventh, Buddhanandi (佛䭾難提) transmitted the lamp for fifty-five years. Eighth, Buddhamitra (佛馱蜜多) transmitted the lamp for forty-eight years. Ninth, Pārśva (脅尊者) transmitted the lamp.
燈四十五年。作大毗婆娑論。摧破邪計。扶樹正宗。更振玄風。十富那夜奢傳燈六十年。十一馬鳴大士傳燈五十六年。造起信論。重興正法。十二迦毗摩羅傳燈五十八年。十三龍樹大士傳燈五十七年。初為梵志。后信佛教。得鼻根凈。入大海中。嗅華嚴經。出來流佈。又說大智度論。以釋般若經。十四迦那提婆傳燈五十一年。十五羅睺羅多傳燈四十八年。十六僧伽難提傳燈三十九年。十七僧伽耶舍傳燈六十一年。十八鳩摩羅䭾傳燈三十四年。十九阇夜多傳燈五十二年。二十婆須槃頭傳燈四十三年。二十一摩那羅傳燈四十八年。二十二鶴勒那傳燈四十四年。二十三師子尊者傳燈五十年。已上諸聖。皆受佛來。相繼為祖。弘法利生。逮乎勒那。謂師子預讖曰。吾滅五十年後。當有難起。嬰在汝身。至時罽賓國王果滅佛法。至尊者前曰。師得蘊空不。答已得蘊空。曰離生死不。曰已離生死。曰既離生死。可施我頭。曰身非我有。何吝于頭。王即揮劍斷尊者首。白乳涌高數尺。王臂亦墮。七日而𣧩。此乃佛滅后一千二百八年也。此後繼有四聖。一名婆舍斯多。二名不如蜜多。三名般若多羅。四名菩提達摩。如是四聖雖非佛之所記。而相承傳明。續佛慧命。福利無窮。俱是非常人也。何以知然。昔達摩始至此方。梁武帝問志公法
【現代漢語翻譯】 現代漢語譯本 燈四十五年。作《大毗婆沙論》，摧破邪計，扶樹正宗，更振玄風。十、富那夜奢（Punyanasha）傳燈六十年。十一、馬鳴大士（Ashvaghosa）傳燈五十六年，造《起信論》，重興正法。十二、迦毗摩羅（Kapimala）傳燈五十八年。十三、龍樹大士（Nagarjuna）傳燈五十七年，初為梵志，后信佛教，得鼻根凈，入大海中，嗅《華嚴經》，出來流佈。又說《大智度論》，以釋《般若經》。十四、迦那提婆（Kanadeva）傳燈五十一年。十五、羅睺羅多（Rahulata）傳燈四十八年。十六、僧伽難提（Sanghanandi）傳燈三十九年。十七、僧伽耶舍（Sanghayasas）傳燈六十一年。十八、鳩摩羅䭾（Kumarata）傳燈三十四年。十九、阇夜多（Jayata）傳燈五十二年。二十、婆須槃頭（Vasubandhu）傳燈四十三年。二十一、摩那羅（Manura）傳燈四十八年。二十二、鶴勒那（Haklena）傳燈四十四年。二十三、師子尊者（Simha）傳燈五十年。已上諸聖，皆受佛來，相繼為祖，弘法利生。逮乎勒那，謂師子預讖曰：『吾滅五十年後，當有難起，嬰在汝身。』至時罽賓國王果滅佛法，至尊者前曰：『師得蘊空不？』答已得蘊空。曰：『離生死不？』曰：『已離生死。』曰：『既離生死，可施我頭。』曰：『身非我有，何吝于頭？』王即揮劍斷尊者首，白乳涌高數尺，王臂亦墮，七日而殪。此乃佛滅后一千二百八年也。此後繼有四聖，一名婆舍斯多（Vasasita），二名不如蜜多（Anumita），三名般若多羅（Prajnatara），四名菩提達摩（Bodhidharma）。如是四聖雖非佛之所記，而相承傳明，續佛慧命，福利無窮，俱是非常人也。何以知然？昔達摩始至此方，梁武帝問志公法
【English Translation】 English version In the forty-fifth year [of his ministry], he composed the Mahavibhasa Shastra, crushing heretical views, supporting the orthodox teachings, and revitalizing the profound tradition. Tenth, Punyanasha (富那夜奢) transmitted the lamp for sixty years. Eleventh, Ashvaghosa (馬鳴大士) transmitted the lamp for fifty-six years, composing the Awakening of Faith and reviving the orthodox Dharma. Twelfth, Kapimala (迦毗摩羅) transmitted the lamp for fifty-eight years. Thirteenth, Nagarjuna (龍樹大士) transmitted the lamp for fifty-seven years. Initially, he was a Brahman, later believing in Buddhism. He attained purity of the nose faculty, entered the great ocean, smelled the Avatamsaka Sutra (華嚴經), and came out to propagate it. He also expounded the Mahaprajnaparamita Shastra (大智度論) to explain the Prajnaparamita Sutra (般若經). Fourteenth, Kanadeva (迦那提婆) transmitted the lamp for fifty-one years. Fifteenth, Rahulata (羅睺羅多) transmitted the lamp for forty-eight years. Sixteenth, Sanghanandi (僧伽難提) transmitted the lamp for thirty-nine years. Seventeenth, Sanghayasas (僧伽耶舍) transmitted the lamp for sixty-one years. Eighteenth, Kumarata (鳩摩羅䭾) transmitted the lamp for thirty-four years. Nineteenth, Jayata (阇夜多) transmitted the lamp for fifty-two years. Twentieth, Vasubandhu (婆須槃頭) transmitted the lamp for forty-three years. Twenty-first, Manura (摩那羅) transmitted the lamp for forty-eight years. Twenty-second, Haklena (鶴勒那) transmitted the lamp for forty-four years. Twenty-third, Venerable Simha (師子尊者) transmitted the lamp for fifty years. All the above-mentioned sages received [the Dharma] from the Buddha and succeeded each other as patriarchs, propagating the Dharma and benefiting sentient beings. When it came to Haklena, he foretold to Simha, saying, 'Fifty years after my passing, a calamity will arise and befall you.' When the time came, the king of Kashmir indeed destroyed the Buddha Dharma. He came before the Venerable and asked, 'Have you attained the emptiness of the aggregates?' He replied, 'I have attained the emptiness of the aggregates.' He asked, 'Are you liberated from birth and death?' He replied, 'I am liberated from birth and death.' He said, 'Since you are liberated from birth and death, may you offer me your head.' He said, 'This body is not mine; why would I begrudge my head?' The king then swung his sword and severed the Venerable's head. White milk gushed forth several feet high, and the king's arm also fell off, dying in seven days. This was one thousand two hundred and eight years after the Buddha's passing. After this, there followed four sages: first, Vasasita (婆舍斯多); second, Anumita (不如蜜多); third, Prajnatara (般若多羅); and fourth, Bodhidharma (菩提達摩). Although these four sages were not predicted by the Buddha, they transmitted the Dharma in succession, continuing the Buddha's wisdom-life, and their benefits were boundless; all were extraordinary people. How do we know this? In the past, when Bodhidharma first arrived in this land, Emperor Wu of Liang asked Dharma Master Zhi
師云。是何人耶。對曰。斯乃觀音大士傳佛心印故。自西而來。又有處云。般若多羅尊者。大勢至菩薩幻有也(云云)。余之二聖例可知爾。噫達摩九年面壁。神光一謁而傳心。自此承而續𦦨者。不可勝數。若非極聖之示跡。焉能至於此也。如欲委詳歷代諸聖本末。及正脈傍傳諸師宗派者。請尋傳燈錄。
釋氏會要云。至如來滅后四百年時。健䭾羅國迦尼色迦王。機務餘暇。每習佛經。日請一僧。入宮說法。諸師部執不同。王用深疑。問脅尊者曰。何故爾耶。應曰。如來去世。歲月逾邈。師資異論。各據聞見。王聞斯語。甚自感傷。乃謂尊者曰。愿師具釋三藏。以決群疑。尊者曰然。王即宣令廣集聖賢。白諸僧曰。具三明。備六通。內窮三藏。外達五明者住。不在此位者退。自余各還住者五百。於是諸聖先造鄔波弟鑰論。釋素怛覽藏。次造毗奈耶毗婆娑論。釋毗奈耶藏。后造阿毗達摩毗婆娑論。釋阿毗達摩藏。凡三百萬頌。九百六十萬言。備釋三藏。莫不窮其枝葉。究其淺深。大義重明。微言再顯。廣演流佈。後進賴焉。
釋迦如來行跡頌捲上 卍新續藏第 75 冊 No. 1510 釋迦如來行跡頌
釋迦如來行跡頌卷下
浮庵山人 無寄 撰集
此法行彼土 一千餘許載
【現代漢語翻譯】 現代漢語譯本： 師父說：『這是什麼人？』回答說：『這是觀音大士（Avalokiteśvara），爲了傳達佛的心印，所以從西方而來。』還有的地方說，般若多羅尊者（Prajñātāra）是大勢至菩薩（Mahāsthāmaprāpta）的化身（等等）。其餘二聖的例子可以依此類推。唉，達摩（Bodhidharma）九年面壁，神光（Huike）一次拜見就得到了心傳。自此以後，繼承和延續佛法的人，不可勝數。如果不是極聖之人顯現事蹟，怎麼能達到這樣的成就呢？如果想詳細瞭解歷代諸聖的本末，以及正脈旁傳的各位祖師的宗派，請查閱《傳燈錄》。
《釋氏會要》中說：『到了如來滅度后四百年時，健䭾羅國（Gandhāra）的迦尼色迦王（Kaniṣka），在處理政務之餘，經常學習佛經。每天請一位僧人進入王宮說法。但各位法師的見解和執著各不相同，國王對此深感疑惑。』於是問脅尊者（Pārśva）說：『為什麼會這樣呢？』脅尊者回答說：『如來去世后，歲月流逝，師資傳授的見解各不相同，都根據自己所聞所見。』國王聽了這些話，深感傷感。於是對脅尊者說：『希望尊者能夠詳細解釋三藏，以解決大家的疑惑。』脅尊者說：『好的。』國王立即下令廣泛召集聖賢，告訴各位僧人說：『具備三明、六通，內通三藏，外達五明的人留下，不具備這些條件的人請離開。』其餘的人各自返回住處，留下來的有五百人。於是，各位聖賢首先造《鄔波弟鑰論》（Upadeśa），解釋《素怛覽藏》（Sūtra Piṭaka）。其次造《毗奈耶毗婆娑論》（Vinaya-vibhāṣā），解釋《毗奈耶藏》（Vinaya Piṭaka）。最後造《阿毗達摩毗婆娑論》（Abhidharma-vibhāṣā），解釋《阿毗達摩藏》（Abhidhamma Piṭaka）。總共有三百萬頌，九百六十萬字，詳細解釋了三藏，沒有不窮盡其枝葉，探究其淺深的。大義重新闡明，精微的語言再次顯現，廣泛演說流佈，後來的學習者依賴於此。』
《釋迦如來行跡頌》捲上 卍新續藏第 75 冊 No. 1510 《釋迦如來行跡頌》
《釋迦如來行跡頌》卷下
浮庵山人 無寄 撰集
此法行彼土，一千餘許載。
【English Translation】 English version: The Master said, 'Who is this person?' The reply was, 'This is the Great Bodhisattva Avalokiteśvara (Guanyin Dashi), who came from the West to transmit the Buddha's mind-seal.' Another account says that Venerable Prajñātāra (Boreduoluo Zunzhe) was a manifestation of the Bodhisattva Mahāsthāmaprāpta (Dashizhi Pusa) (etc.). The examples of the other two sages can be understood in the same way. Alas, Bodhidharma (Damo) faced the wall for nine years, and Huike (Shenguang) received the mind transmission with a single visit. Since then, those who have inherited and continued the Dharma are countless. If it were not for the manifestation of the traces of the supremely holy, how could it have reached this point? If you wish to know the details of the origins and ends of the sages of past generations, and the lineages of the masters of both the orthodox and collateral transmissions, please consult the Transmission of the Lamp (Chuandeng Lu).'
The Essentials of the Śākya Clan (Shishi Huiyao) says, 'As for four hundred years after the Tathāgata's (Rulai) extinction, King Kaniṣka (Jian Tuo Luo Guo Jianisejia Wang) of Gandhāra (Jiantuoluo Guo), in his spare time from state affairs, often studied the Buddhist scriptures. Every day, he invited a monk into the palace to preach the Dharma. However, the views and attachments of the various masters differed, and the king was deeply doubtful about this.' So he asked Venerable Pārśva (Xiezun Zhe), 'Why is this so?' Venerable Pārśva replied, 'Since the Tathāgata's passing, the years have passed, and the views transmitted by teachers and disciples differ, each based on what they have heard and seen.' The king was deeply saddened by these words. So he said to Venerable Pārśva, 'I hope that the Venerable can explain the Tripiṭaka (Sanzang) in detail to resolve everyone's doubts.' Venerable Pārśva said, 'Yes.' The king immediately ordered a wide gathering of sages and told the monks, 'Those who possess the three kinds of knowledge (trimṛti), the six supernormal powers (ṣaṭ-abhijñā), are versed in the Tripiṭaka internally, and are proficient in the five sciences (pañca-vidyāsthānāni) externally, may stay; those who do not possess these qualities, please leave.' The rest returned to their respective residences, and five hundred remained. Thereupon, the sages first created the Upadeśa (Upodhi Yao Lun), explaining the Sūtra Piṭaka (Sudalanzang). Next, they created the Vinaya-vibhāṣā (Pinaiye Pipo Suo Lun), explaining the Vinaya Piṭaka (Pinaiye Zang). Finally, they created the Abhidharma-vibhāṣā (Apitanmo Pipo Suo Lun), explaining the Abhidhamma Piṭaka (Apitanmo Zang). In total, there were three million verses and nine million six hundred thousand words, explaining the Tripiṭaka in detail, without failing to exhaust its branches and leaves and explore its shallowness and depth. The great meaning was re-clarified, the subtle words were revealed again, widely expounded and disseminated, and later learners relied on it.'
Verses on the Tracks of Śākyamuni Tathāgata, Volume 1 卍 New Continued Canon, Volume 75, No. 1510, Verses on the Tracks of Śākyamuni Tathāgata
Verses on the Tracks of Śākyamuni Tathāgata, Volume 2
Compiled by Wu Ji, a recluse of Mount Fu'an
This Dharma travels to that land, for more than a thousand years.
東流至震旦 後漢明帝時 赍來者是誰 摩藤竺法蘭 君臣及士庶 皆信受奉行 因建白馬寺 安舍利經像 此土諸塔寺 由茲始興起
破邪論云。後漢明帝永平三年歲在庚申。上夢金人。巨身丈六。項有日光。飛行殿前。忻而悅之。詰朝遍問群臣。此何神耶。通事舍人傅毅曰。臣聞。天竺有得道者。號曰佛也。殆將其神乎。國子博士王遵曰。周書異起云。昭王時有聖人。出在西方。太史蘇由曰。一千年后。聲教當被於此。陛下所夢。必當是耶。帝信為然。即遣中郎蔡諳博士王遵等十八人。同往西域。求迎佛法。往月支國。遇迦葉摩藤竺法蘭二梵僧。帶白氎𦘕釋迦像及舍利。並四十二章經。白馬䭾之。邀至洛陽。乃永平十年也。帝大悅。翻四十二章經。遂立精舍。號曰白馬寺。以安邀之。此土有三寶名。自此為始也。
是時於此方 道法廣興布 五嶽諸道士 六百九十人 僉議上疏云 莫信胡神說 聖上若信此 華俗盡歸邪 彼我法真偽 愿須火試之 帝即頷其言 命集白馬寺 爾時道士眾 各赍道經來 分置於兩壇 威儀甚嚴潔 舍利與經像 別安於道西 道眾爇名香 繞壇而泣曰 我道之興替 但在於今日 向天陳愿志 便縱火
{ "translations": [ "現代漢語譯本", "向東流傳到震旦（中國的古稱），", "後漢明帝時期，", "攜帶佛經前來的是誰？", "是迦葉摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）。", "君王、大臣以及百姓，", "都信奉並遵行佛法，", "因此建造了白馬寺，", "安放佛舍利和佛經佛像，", "此地的所有佛塔寺廟，", "都由此開始興起。", "", "《破邪論》中記載：後漢明帝永平三年，歲在庚申。皇帝夢見金人，身形巨大，高一丈六尺，頭頂有日光，在殿前飛行，皇帝欣喜。早朝時詢問群臣，這是什麼神？通事舍人傅毅說：『臣聽說天竺有得道者，號為佛。大概就是他的神吧。』國子博士王遵說：『《周書異記》記載，周昭王時有聖人出現在西方。』太史蘇由說：『一千年后，他的聲教應當傳到這裡。』陛下所夢見的，必定是佛啊。皇帝相信了，於是派遣中郎蔡愔、博士王遵等十八人，一同前往西域，求取佛法。他們到達月支國，遇到了迦葉摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）兩位梵僧，帶著用白氈繪製的釋迦牟尼佛像和舍利，以及《四十二章經》，用白馬馱著，邀請他們來到洛陽，那是永平十年。皇帝非常高興，翻譯了《四十二章經》，於是建立了精舍，命名為白馬寺，用來安置他們。此地有三寶（佛、法、僧）之名，從此開始。", "", "當時在這個地方，", "道教的教法廣泛興盛，", "五嶽的各位道士，", "六百九十人，", "一起商議上書說：", "『不要相信胡人的神說，』", "『聖上如果相信這些，』", "『華夏的風俗都會歸於邪道。』", "『我們和他們的佛法誰真誰假，』", "『希望用火來試驗。』", "皇帝同意了他們的請求，", "命令在白馬寺集合。", "當時道士們，", "各自帶著道經前來，", "分別放置在兩個壇上，", "威儀非常莊嚴潔凈。", "舍利和佛經佛像，", "另外安放在道壇的西邊。", "道士們點燃名貴的香，", "繞著壇哭泣著說：", "『我們道教的興盛或衰落，』", "『就在今天了。』", "向天陳述願望，", "於是放火焚燒。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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焚之 道經盡為灰 梵經完不燒 舍利直上空 放五色光明 映蔽白日光 旋環如蓋覆 摩藤涌在空 廣現諸神變 出大梵音聲 嘆佛功德海 又說出家德 諸善中第一 帝聞大忻悅 群疑亦皆息 爾時諸大臣 尊卑士女等 一千三百人 一時俱出家 彼諸道士眾 亦順伏出家
永平十四年辛未正月一日。五嶽諸山道士朝正之次。相命曰。天子棄我道法。遠求胡教。今因朝集。可以抗之。表曰。五嶽十八山觀太山三洞弟子褚善信等。死罪上言。臣聞。大上無形無名。無極無上。虛無自然。大道出于造化之前。上古同遵。百王不易。今陛下道邁羲皇。德過堯舜。而棄本逐末。求教西域。所事乃是胡神。所說不參華夏。愿恕臣等罪。聽與試驗。臣等諸山道士。多有徹視遠聽。博通經典。從元皇已來。大上群錄。大虛符咒。無不綜煉。達其涯極。或策使鬼神。或入火不燒。或履水不溺。或白日昇天。或隱形不測。至於方術藥餌。無所不能。愿得與其比校。一則聖上意安。二則得辨真偽。三則大道有歸。四則不亂華俗。臣等若有所負。任聽元責。如其可勝。乞除虛妄。來書遣尚書令宋庠。引入長樂宮。以今月十五日。可集白馬寺。道士等置三壇。開二十四門。南嶽道士褚善信
【現代漢語翻譯】 現代漢語譯本 焚燒道經，道教的經書全部化為灰燼；而梵經（brahma-jāla sūtra，佛教的經書）卻完整無損，沒有被燒燬。 佛陀的舍利（śarīra，佛教高僧火化后的遺物）筆直升上天空，綻放出五彩的光芒，甚至遮蔽了太陽的光輝。 舍利在空中旋轉，如同傘蓋一般覆蓋著上方，摩藤（一種植物）也涌現在空中，廣闊地展現出各種神奇的變化。 空中發出宏大的梵音（brahmāsvara，清凈的聲音），讚歎佛陀功德如大海般浩瀚，又宣說出家的功德，指出出家是所有善行中最為殊勝的。 皇帝聽聞后，內心充滿喜悅，眾人的疑惑也全都消除了。當時，各位大臣、尊貴的、卑賤的，以及男女信眾等一千三百人，同時一起出家。 那些道士們，也順從地皈依佛門，選擇了出家。
永平十四年辛未年正月初一，五嶽（中國五大名山）各山的道士們在朝拜正朔之際，相互商議說：『當今天子拋棄我們的道法，遠去尋求胡人的教義。現在趁著朝廷集會的機會，我們可以抗爭。』 於是上表奏道：『五嶽十八山觀、太山三洞的弟子褚善信等，冒死進言。臣等聽說，大上（道教對最高神祇的稱呼）無形無名，沒有窮盡，至高無上，虛無自然。大道在天地造化之前就已經存在，上古時代的人們都遵循它，歷代君王都不會改變。 如今陛下您的道德超越了伏羲、黃帝，功德勝過了堯、舜，卻拋棄根本而追逐末節，向西域尋求教義。所信奉的乃是胡人的神祇，所說的道理不符合華夏的傳統。』 『希望陛下能夠寬恕臣等的罪過，允許我們與他們進行試驗。臣等各山的道士，多有能夠透視遠聽、博通經典之人，從元皇（道教神祇）以來，大上的各種記錄、大虛的符咒，沒有不精通研習的，達到了極高的境界。 有人能夠役使鬼神，有人能夠進入火中而不被燒傷，有人能夠行走在水面上而不沉沒，有人能夠在白日昇天，有人能夠隱形而令人無法測度。至於各種方術藥餌，沒有不能掌握的。 『希望能夠與他們進行比試，一方面可以讓聖上安心，另一方面可以辨別真偽，第三可以讓大道有所歸屬，第四可以不擾亂華夏的風俗。臣等如果有所不如，任憑陛下責罰。如果臣等能夠勝過他們，懇請陛下廢除那些虛妄的教義。』 皇帝下令尚書令宋庠，將奏表帶入長樂宮。定於本月十五日，在白馬寺集合。道士們設定了三座法壇，開了二十四道門。南嶽道士褚善信。
【English Translation】 English version The Taoist scriptures were burned, and all the Taoist texts turned to ashes; but the Brahma-jāla sūtra (Buddhist scriptures) remained intact and were not burned. The Buddha's śarīra (relics of Buddhist monks after cremation) rose straight into the sky, emitting five-colored light, even obscuring the sunlight. The śarīra revolved in the air, covering the top like a canopy, and the Ma Teng (a kind of plant) also surged into the air, broadly displaying various magical transformations. A grand brahmāsvara (pure sound) emanated from the air, praising the Buddha's merits as vast as the sea, and also proclaiming the merits of renunciation, pointing out that renunciation is the most excellent of all good deeds. The emperor, upon hearing this, was filled with joy, and the doubts of the people were all dispelled. At that time, the various ministers, the noble, the humble, and male and female believers, a total of one thousand three hundred people, all renounced their homes together. Those Taoists also obediently converted to Buddhism and chose to renounce their homes.
On the first day of the first month of the Xinwei year, the fourteenth year of Yongping, the Taoists from the various mountains of the Five Sacred Mountains (China's five famous mountains) discussed among themselves during the court audience: 'The current emperor has abandoned our Taoist teachings and is seeking the teachings of the barbarians from afar. Now, taking advantage of the opportunity of the court assembly, we can protest.' So they submitted a memorial, saying: 'The disciples of the Eighteen Mountain Temples of the Five Sacred Mountains and the Three Caves of Mount Tai, Chu Shanxin and others, risk death to speak. We have heard that the Great Supreme (Taoist term for the highest deity) is formless and nameless, without limit, supreme, empty and natural. The Great Tao existed before the creation of heaven and earth, and the people of ancient times all followed it, and successive emperors would not change it. Now, Your Majesty's virtue surpasses that of Fuxi and Huangdi, and your merits exceed those of Yao and Shun, yet you abandon the fundamental and pursue the trivial, seeking teachings from the Western Regions. What you believe in are the gods of the barbarians, and what you say does not conform to the traditions of China.' 'We hope that Your Majesty can forgive our sins and allow us to conduct experiments with them. Among the Taoists of our various mountains, there are many who can see through and hear from afar, and are well-versed in the classics. Since the time of Yuanhuang (Taoist deity), the various records of the Great Supreme and the talismans of the Great Void have all been thoroughly studied and have reached a very high level. Some can command ghosts and spirits, some can enter fire without being burned, some can walk on water without sinking, some can ascend to heaven in broad daylight, and some can become invisible and unpredictable. As for various techniques and elixirs, there is nothing that they cannot master. 'We hope to compete with them, on the one hand, to reassure Your Majesty, on the other hand, to distinguish between truth and falsehood, thirdly, to give the Great Tao a place to belong, and fourthly, not to disturb the customs of China. If we are inferior in any way, we will let Your Majesty punish us. If we can overcome them, we beg Your Majesty to abolish those false teachings.' The emperor ordered the Minister of the Imperial Secretariat, Song Xiang, to bring the memorial into the Changle Palace. It was decided to gather at the White Horse Temple on the fifteenth day of this month. The Taoists set up three altars and opened twenty-four gates. Chu Shanxin, a Taoist from Mount Heng.
。華岳劉正念。北嶽桓文度。東嶽焦得心。中嶽呂慧通。霍山天目五臺白鹿等。十八山道士祁文信等。都合六百九十人。各赍靈寶真文。大上玉訣。三元符等五百九卷。置於西壇。茅成子許成子老子等二十七子書。三百一十五卷。置於中壇。饌食奠祀百神。置於東壇。以佛舍利經像。置於道西。道士等以沉香為炬。繞于經而泣曰。臣等上啟大極大道元始天尊眾仙百靈。今胡亂中夏。人主信邪。正教失蹤。玄風墜緒。臣等敢置經壇上。以火取驗。欲使開示群心。得辨真偽。縱火焚經。經從火化。佛經儼存。舍利上空。放五色光。旋環如蓋。遍覆大眾。摩藤法師涌在空中。廣現神變。於時天雨寶華。又聞天樂。感動人情。大眾咸悅。皆繞法蘭。請說法要。法師出大梵音。嘆佛功德。亦令大眾稱揚三寶。說諸法要。止說出家其福最高。初立佛寺。同梵福量。時有司公楊城候劉峻。與諸宮人士庶等千餘人出家。及五嶽諸山道士呂慧通等。六百二十八人出家。諸宮嬪御等二百三十人出家。道士褚善信氣咽而死。其中不順而嚼舌自死者。五十餘人。於是帝大悅。建寺十所。七所城外安僧。三所城內安尼。
自漢至於唐 貝牒多出來 譯之成部帙 六千有餘軸
西晉時。譯經二百六十部。造寺一百八十所。僧尼三千
【現代漢語翻譯】 現代漢語譯本：華岳的劉正念（華山道士），北嶽的桓文度（恒山道士），東嶽的焦得心（泰山道士），中嶽的呂慧通（嵩山道士），以及霍山、天目山、五臺山、白鹿山等十八座山的道士祁文信等人，總共六百九十人，各自帶著靈寶真文、《大上玉訣》、三元符等五百九卷道經，放置在西壇。茅成子、許成子、老子等二十七子的著作，共三百一十五卷，放置在中壇。用豐盛的食物祭祀各路神靈，放置在東壇。將佛舍利、佛經、佛像放置在道壇的西邊。道士們用沉香做成火炬，圍繞著佛經哭泣著說：『我們稟告大極大道元始天尊以及眾仙百靈，如今胡人擾亂中原，君主信奉邪教，正教失去了軌跡，玄門的風氣衰落。我們冒昧地將經書放置在壇上，用火來驗證，想要開示眾人的心，辨別真偽。』於是點火焚燒經書，道經被燒燬，而佛經卻完好無損。佛舍利升上天空，放出五色光芒，旋轉環繞如傘蓋，遍覆大眾。摩藤法師（譯者推測為一位法師的名字）出現在空中，廣現神通變化。當時天降寶華，又聽到天樂，感動了人們的情感。大眾都非常喜悅，圍繞著法蘭（譯者推測為佛寺或佛壇），請求說法要。法師發出洪亮的大梵音，讚歎佛的功德，也讓大眾稱揚三寶。說法要時，強調出家是福報最高的行為，初次建立佛寺，功德等同於梵天。當時有司公楊城候劉峻，與各宮人士庶民等一千餘人出家。以及五嶽各山的道士呂慧通等六百二十八人出家，各宮嬪御等二百三十人出家。道士褚善信氣絕而死，其中不順從的，咬舌自盡的有五十餘人。於是皇帝非常高興，建造了十所寺廟，七所建在城外安置僧人，三所建在城內安置尼姑。 自漢朝到唐朝，大量的貝葉經被翻譯出來，翻譯成完整的佛教經典，總共有六千多卷。 西晉時期，翻譯佛經二百六十部，建造寺廟一百八十所，僧尼三千人。
【English Translation】 English version: Liu Zheng Nian of Mount Hua (Huashan Taoist), Huan Wen Du of Mount Bei (Hengshan Taoist), Jiao De Xin of Mount Dong (Taishan Taoist), Lü Hui Tong of Mount Zhong (Songshan Taoist), and Qi Wen Xin and others, Taoists from eighteen mountains including Mount Huo, Mount Tianmu, Mount Wutai, and Mount Bailu, totaling six hundred and ninety people, each carrying Lingbao Zhenwen, 'Da Shang Yu Jue', Sanyuan Fu, and other Taoist scriptures, five hundred and nine volumes in total, placed on the West Altar. The works of Mao Chengzi, Xu Chengzi, Laozi, and other twenty-seven masters, totaling three hundred and fifteen volumes, were placed on the Central Altar. Lavish food was used to sacrifice to various deities, placed on the East Altar. Buddha's relics, Buddhist scriptures, and Buddha statues were placed west of the Taoist altar. The Taoists made torches from agarwood, circled the Buddhist scriptures, and wept, saying, 'We report to the Great Supreme Dao, Primordial Heavenly Lord, and all the immortals and spirits, now that the barbarians are disturbing the Central Plains, the ruler believes in heresy, the orthodox teachings have lost their trace, and the customs of Xuanmen are declining. We dare to place the scriptures on the altar and use fire to verify them, wanting to enlighten the hearts of the people and distinguish between truth and falsehood.' Then they set fire to burn the scriptures. The Taoist scriptures were burned, but the Buddhist scriptures remained intact. Buddha's relics rose into the sky, emitting five-colored light, rotating and circling like a canopy, covering the masses. Dharma Master Moteng (speculated to be the name of a Dharma Master) appeared in the air, manifesting great supernatural powers. At that time, precious flowers rained down from the sky, and heavenly music was heard, moving people's emotions. The masses were very happy and surrounded the Dharma Land (speculated to be a Buddhist temple or altar), requesting the essence of the Dharma. The Dharma Master emitted a loud Brahma sound, praising the merits of the Buddha, and also had the masses praise the Three Jewels. When explaining the Dharma, he emphasized that leaving home is the highest form of merit, and that the merit of establishing a Buddhist temple for the first time is equal to that of Brahma. At that time, Si Gong Yang Cheng Hou Liu Jun, and more than a thousand people from various palace officials and commoners left home. And six hundred and twenty-eight Taoists from various mountains of the Five Sacred Mountains, including Lü Hui Tong, left home, and two hundred and thirty palace concubines left home. Taoist Chu Shan Xin died of suffocation, and among those who did not obey, more than fifty people bit their tongues and committed suicide. Therefore, the emperor was very happy and built ten temples, seven outside the city to house monks, and three inside the city to house nuns. From the Han Dynasty to the Tang Dynasty, a large number of palm-leaf manuscripts were translated, translated into complete Buddhist scriptures, totaling more than six thousand volumes. During the Western Jin Dynasty, two hundred and sixty Buddhist scriptures were translated, one hundred and eighty temples were built, and there were three thousand monks and nuns.
七百人。
東晉時。譯經二百六十部。造寺一千七百六十八所。僧尼二萬四千人。
宋時。譯經一百一十部。造寺一千九百一十三所。僧尼三萬六千人。
齊時。譯經七十二部。造寺二千一十所。僧尼三萬二千五百人。
梁時。譯經二百三十部。造寺二千八百四十六所。僧尼八萬二千七百餘人。
後梁時。造寺一百八十所。僧尼三千二百人。
陳時。譯經十一部。造寺一千二百三十二所。僧尼三萬二千人。
元魏時。譯經四十九部。造寺三萬八百五十所。僧尼二百萬人。
高齊時。譯經一十四部。造寺四十三所。僧尼闕數週時。譯經十六部。造寺九百三十一所。
隋時。譯經八十二部。造寺三千九百八十五所。僧尼二十三萬六千二百人。
自漢永平。至晉永嘉。止有四十二寺。及後魏都洛。造寺一千餘所。後趙都鄴。造寺八百餘區。此等千六國。不無譯經建寺僧尼之數。而僭偽故不錄。又唐及五代。至大宋金闕錄。然盛弘佛教。莫如唐宋金三朝。雖闕其錄。例上可知矣。大藏音義序云。釋佛一代經藏。始唱轉法輪經。洎終談大涅槃經。原始要終。總一百億部。部中卷帙。倍蓰難算。自金棺匿曜。一千年后。適有羅漢闿士三藏除饉。並世角立。二門徒眾
【現代漢語翻譯】 現代漢語譯本 七百人。
東晉時。翻譯佛經二百六十部。建造寺廟一千七百六十八所。僧尼二萬四千人。
宋時。翻譯佛經一百一十部。建造寺廟一千九百一十三所。僧尼三萬六千人。
齊時。翻譯佛經七十二部。建造寺廟二千一十所。僧尼三萬二千五百人。
梁時。翻譯佛經二百三十部。建造寺廟二千八百四十六所。僧尼八萬二千七百餘人。
後梁時。建造寺廟一百八十所。僧尼三千二百人。
陳時。翻譯佛經十一部。建造寺廟一千二百三十二所。僧尼三萬二千人。
元魏時。翻譯佛經四十九部。建造寺廟三萬八百五十所。僧尼二百萬人。
高齊時。翻譯佛經一十四部。建造寺廟四十三所。僧尼數量缺失。周時。翻譯佛經十六部。建造寺廟九百三十一所。
隋時。翻譯佛經八十二部。建造寺廟三千九百八十五所。僧尼二十三萬六千二百人。
自漢永平年間，至晉永嘉年間，總共有四十二座寺廟。以及後魏定都洛陽，建造寺廟一千餘所。後趙定都鄴城，建造寺廟八百餘區。這些十六國時期，並非沒有翻譯佛經、建造寺廟和僧尼的數量，但因其為僭越偽政，故不予記錄。又如唐朝及五代時期，直至大宋金闕的記錄。然而弘揚佛教最為興盛的，莫過於唐、宋、金三朝。即使缺失其記錄，也可從以上事例中得知大概。《大藏音義序》中說，釋迦牟尼佛一生的經藏，從最初宣講『轉法輪經』開始，到最後談論『大涅槃經』結束，從始至終，總共有一百億部。每部中的卷帙，數量繁多難以計算。自從佛陀金棺隱沒光輝一千年后，恰好有羅漢『闿士』(Kai Shi)和三藏法師『除饉』(Chu Jin)並世而立，以及他們的眾多門徒。
【English Translation】 English version Seven hundred people.
During the Eastern Jin Dynasty, 260 sutras were translated, 1,768 temples were built, and there were 24,000 monks and nuns.
During the Song Dynasty, 110 sutras were translated, 1,913 temples were built, and there were 36,000 monks and nuns.
During the Qi Dynasty, 72 sutras were translated, 2,010 temples were built, and there were 32,500 monks and nuns.
During the Liang Dynasty, 230 sutras were translated, 2,846 temples were built, and there were over 82,700 monks and nuns.
During the Later Liang Dynasty, 180 temples were built, and there were 3,200 monks and nuns.
During the Chen Dynasty, 11 sutras were translated, 1,232 temples were built, and there were 32,000 monks and nuns.
During the Yuan Wei Dynasty, 49 sutras were translated, 30,850 temples were built, and there were 2,000,000 monks and nuns.
During the Gao Qi Dynasty, 14 sutras were translated, 43 temples were built, and the number of monks and nuns was missing. During the Zhou Dynasty, 16 sutras were translated, and 931 temples were built.
During the Sui Dynasty, 82 sutras were translated, 3,985 temples were built, and there were 236,200 monks and nuns.
From the Yongping era of the Han Dynasty to the Yongjia era of the Jin Dynasty, there were only 42 temples. Later, when the Later Wei Dynasty established its capital in Luoyang, over 1,000 temples were built. When the Later Zhao Dynasty established its capital in Ye, over 800 temple districts were built. During these Sixteen Kingdoms periods, there were translations of sutras, construction of temples, and numbers of monks and nuns, but because they were considered illegitimate regimes, they are not recorded. Furthermore, there are records from the Tang Dynasty and the Five Dynasties, up to the Jinque records of the Great Song Dynasty. However, the most prosperous periods for promoting Buddhism were the Tang, Song, and Jin Dynasties. Even if their records are incomplete, the general situation can be understood from the above examples. The preface to the 『Dazang Yinyi』 states that the entire collection of sutras of Shakyamuni Buddha, from the initial preaching of the 『Turning the Wheel of Dharma Sutra』 to the final discourse on the 『Great Nirvana Sutra』, totals one hundred billion sections from beginning to end. The number of volumes within each section is numerous and difficult to calculate. Since the golden coffin of the Buddha concealed its radiance for a thousand years, it happened that Arhat 『Kai Shi』 (Enlightened Scholar) and Tripitaka Master 『Chu Jin』 (Eliminating Famine) stood side by side in the world, along with their many disciples.
互興謗讟。相殺其師。自是厥後。魔外寔繁。侵損正教。於是沙竭大龍。尋佛遺囑。悉赍經律。入安宮中。是為海藏也。爾後摩滕法蘭等諸德。各將西竺龍藏之餘。來翻東震。歷代弘傳。才四千四百餘卷。並雜錄傳記。都計六百三十九函。噫。斯乃佛日餘輝。覺海一滴也。如認纖塵為大地。指一草作須彌矣。又釋氏會要云。肇自漢明丁卯之歲。終至於唐開元庚午之年。現流行世大乘三藏。總六百八十六部。合二千七百六十二卷。小乘三藏。總三百三十部。合一千七百六十二卷。已上都計四千五百七卷。
歷代諸帝王 及與臣僚眾 同心大弘闡 國泰亦身安 其有譭謗者 現世便招殃 后苦亦應大 悔之何所及
噫。如上所列歷代諸國王公大臣。譯經造寺。光揚聖化。普利群生。為若此也。若非受佛教來弘法大士。惡能如是哉。其有毀而致殃者。哀哉。爭不止其小惑。而嬰大苦於長劫。如是等類。多載傳記。不暇具錄。今當略引一二示之。
魏武初敬重佛教。每引高僧。與共談論。廣設佛像。種種供養。有司徒崔浩。不信佛教。每與帝言。數加誹謗。帝以其辯博。故頗信之。向佛稍薄。帝后西征。至長安。入寺中觀焉。沙門聚會飲酒。入其空。見有財產弓裘。及牧守富人所寄藏物。帝乃
【現代漢語翻譯】 現代漢語譯本：互相之間興起誹謗和怨恨，甚至互相殘殺他們的老師。自從那以後，邪魔外道就非常多，侵損真正的佛教教義。於是沙竭大龍（Sāgara-nāga，海龍王）遵循佛陀的遺囑，把所有的經書和戒律都帶到安穩的宮殿中收藏起來，這就是所謂的『海藏』。後來，摩騰（Kāśyapa Mātaṅga）和法蘭（Dharmaratna）等高僧大德，各自將從西竺（印度）龍宮帶回來的剩餘經典，翻譯成漢文並在東土震旦（中國）弘揚傳播。歷代翻譯弘揚的佛經，總共有四千四百多卷，加上各種雜錄和傳記，總共六百三十九函。唉！這只不過是佛陀的光輝所剩的一點餘暉，覺悟之海中的一滴水而已。就好比把細小的灰塵當作大地，把一根小草當作須彌山（Sumeru，佛教宇宙觀中的聖山）一樣。另外，《釋氏會要》中記載，從漢明帝永平十年丁卯年開始，到唐玄宗開元十三年庚午年為止，現今在世間流行的大乘三藏，總共有六百八十六部，合計二千七百六十二卷；小乘三藏，總共有三百三十部，合計一千七百六十二卷。以上總共計算有四千五百零七卷。
歷代諸位帝王，以及各位臣僚，同心協力大力弘揚佛法，國家昌盛，自身也平安。那些譭謗佛法的人，現世就會招來災禍，死後的痛苦也會非常巨大，到那時後悔也來不及了。
唉！就像上面所列舉的歷代各位國王、公侯、大臣，他們翻譯佛經、建造寺廟，光大弘揚佛教的教化，普遍利益眾生，都是這樣做的。如果不是接受佛教教義前來弘揚佛法的大菩薩，怎麼能夠做到這樣呢？那些因為譭謗佛法而招致災禍的人，真是可悲啊！他們不能及時阻止自己小的迷惑，卻要在漫長的劫數中遭受巨大的痛苦。像這樣的人和事，很多都記載在傳記中，沒有時間全部記錄下來，現在就簡單地引用一兩個例子來給大家看看。
魏武帝曹操最初很敬重佛教，經常邀請高僧，和他們一起談論佛法，廣泛地設定佛像，用各種物品供養。但是司徒崔浩不相信佛教，經常在曹操面前誹謗佛教。曹操因為他能言善辯，所以也比較相信他，對佛教就漸漸地不那麼重視了。後來曹操西征，到達長安，進入寺廟中觀看，看到僧人們聚在一起飲酒，進入他們的房間，看到裡面有財產、弓箭盔甲，以及地方官員和富人寄存在那裡的東西。曹操於是非常生氣。
【English Translation】 English version: They arose mutual slander and hatred, even killing their own teachers. Since then, demons and heretics have become exceedingly numerous, encroaching upon and damaging the true Buddhist teachings. Thereupon, Sāgara-nāga (the Dragon King of the Sea), following the Buddha's last instructions, brought all the sutras and vinaya (rules of discipline) into a secure palace for storage. This is known as the 'Sea Treasury'. Later, venerable monks such as Kāśyapa Mātaṅga and Dharmaratna each brought the remaining scriptures from the Dragon Palace of Western India (India) to translate them into Chinese and propagate them in Eastern China. Throughout the ages, the translated and propagated Buddhist scriptures amounted to more than four thousand four hundred volumes, along with various miscellaneous records and biographies, totaling six hundred and thirty-nine cases. Alas! This is but a remnant of the Buddha's radiant light, a drop in the ocean of enlightenment. It is like mistaking a tiny speck of dust for the vast earth, or pointing to a single blade of grass as Mount Sumeru (the sacred mountain in Buddhist cosmology). Furthermore, the 'Essentials of the Śākya Clan' records that from the year Dingmao (year 27) of Emperor Han Ming's Yongping reign to the year Gengwu (year 713) of Emperor Tang Xuanzong's Kaiyuan reign, the currently circulating Mahayana Tripitaka comprises a total of six hundred and eighty-six sections, amounting to two thousand seven hundred and sixty-two volumes; the Hinayana Tripitaka comprises a total of three hundred and thirty sections, amounting to one thousand seven hundred and sixty-two volumes. In total, there are four thousand five hundred and seven volumes.
The emperors of past dynasties, along with their ministers and officials, wholeheartedly propagated the Dharma, bringing prosperity to the nation and peace to themselves. Those who slander the Dharma will encounter misfortune in this very life, and their suffering in the afterlife will be immense, leaving them with no chance for regret.
Alas! Like the kings, dukes, and ministers of past dynasties listed above, they translated scriptures, built temples, and propagated the sacred teachings, universally benefiting all beings. If they were not great Bodhisattvas who had received the Buddha's teachings to propagate the Dharma, how could they have done so? Those who incurred misfortune by slandering the Dharma are truly pitiable! They fail to stop their small delusions in time and suffer great pain for countless eons. Such people and events are often recorded in biographies, and there is no time to record them all here. Now, I will briefly cite one or two examples to show you.
In the beginning, Emperor Wu of Wei, Cao Cao, greatly respected Buddhism, often inviting eminent monks to discuss the Dharma with him, widely setting up Buddha images, and making various offerings. However, the Minister Situ Cui Hao did not believe in Buddhism and often slandered Buddhism in front of Cao Cao. Because Cao Cao thought he was eloquent and knowledgeable, he somewhat believed him, and gradually became less respectful of Buddhism. Later, Cao Cao went on a western expedition and arrived in Chang'an. He entered a temple to observe, and saw monks gathering to drink alcohol. He entered their rooms and saw property, bows, armor, and items deposited there by local officials and wealthy people. Cao Cao was very angry.
憎之。便下詔。誅長安沙門。焚破佛像。來四方。一依長安行事。如有容隱沙門。皆門誅之。又下詔曰。昔漢后荒信惑邪偽。以亂天常。由是政教不行。禮義大壞。鬼道熾盛。視王者之法蔑如也。自此已來。繼代禍亂。天罰極行。民死略盡。五服之內。鞠為丘墟。千里蕭條。不見人跡。皆由於此。朕承天緒。屬當窮運之弊。欲除偽定真。復羲農之政。盪滌胡神。滅其軌跡。自今已后。若有事胡神者。及造其形像泥人銅人者門誅。皆由漢代劉元真呂伯強之徒。接乞胡之誕言。用莊老之虛假。附而益之。皆非真實。至使王法廢而不行。世有非常之人。能行非常之事。非朕孰能去此歷代之偽物。諸有佛像及胡經者。皆擊破焚爇。沙門無長幼悉坑之。是歲真君七年三月也。至十三年二月。發癩而殂。
周武欲毀佛教。有沙門名靜藹者。年德榮盛。道俗所歸。聞之曰。既為佛之弟子。豈可見此湮沒。坐此形骸。晏然自靜。即上表抗之。帝雖納其言。情決已定。故不用聽。藹遂入南山。石上書偈云。愿舍此身已。速令身自在。隨有利益處。護法救眾生(云云)。自割身肉。佈於石上。引腸掛樹。捧心而卒。又宜州沙門道積者。次出諫之。不用其言。遂與同志七人。于彌勒像前不食。禮懺終七日。一時同逝。齊承光二年春分。
【現代漢語翻譯】 現代漢語譯本 憎恨他，於是下詔書，誅殺長安的沙門（出家修道的人），焚燒破壞佛像。命令傳到四方，各地都按照長安的做法執行。如有窩藏沙門的，全家處死。又下詔說：『過去漢朝以後，荒唐地相信迷惑于虛假的邪說，擾亂了天道常理。因此政治教化不能推行，禮義道德徹底敗壞，鬼神之道盛行，把王者的法令視如無物。從此以後，世代相繼發生禍亂，上天的懲罰到了極點，百姓死亡殆盡，五服（古代喪服制度，表示親疏等級）之內，都變成了廢墟，千里荒涼，不見人跡。這都是由於信奉佛教的緣故。我繼承天命，正趕上窮途末路的弊端，想要去除虛假的，確定真實的，恢復伏羲、神農時代的政治。盪滌胡人的神祇，滅絕它們的軌跡。從今以後，如有祭祀胡神的人，以及製造胡神形象泥人銅人的，全家處死。這些都是漢代的劉元真、呂伯強之流，接受了胡人的荒誕言論，用莊子、老子的虛假學說，附會並加以發展，都不是真實的。以至於王法廢弛而不能推行。世上如有非常之人，才能做非常之事。不是我，誰能去除這歷代以來的虛假之物呢？凡是有佛像以及胡人經書的，全部擊毀焚燒。沙門無論年長年幼，全部活埋。』這年是真君七年三月。到十三年二月，（拓跋燾）身發惡瘡而死。
周武帝想要毀壞佛教。有位沙門名叫靜藹（出家修道的人），年高德劭，受到僧俗的敬仰。他聽到這件事後說：『既然是佛的弟子，怎麼能眼看佛教被埋沒，自己卻安然平靜地坐視不管呢？』於是上表勸諫。周武帝雖然採納了他的話，但毀佛的決心已定，所以沒有聽從他的勸諫。靜藹於是進入南山，在石頭上寫下偈語說：『愿捨棄此身之後，迅速獲得身心自在，隨有利益的地方，護持佛法，救度眾生（云云）。』於是割下身上的肉，鋪在石頭上，拉出腸子掛在樹上，捧著心而死。又有宜州的沙門道積（出家修道的人），接著出來勸諫，周武帝不聽他的勸諫。於是道積與他的七位同道，在彌勒佛像前不吃飯，禮拜懺悔七天，同時去世。這發生在齊承光二年春分。
【English Translation】 English version He hated him and immediately issued an edict to execute the shamen (monks) of Chang'an and burn and destroy Buddhist images. The order was sent to all directions, and all places followed the example of Chang'an. Anyone who harbored a shamen would have their entire family executed. He also issued an edict saying: 'In the past, after the Han Dynasty, people foolishly believed in false and deceptive heresies, disrupting the natural order. As a result, political teachings could not be implemented, and the principles of propriety and righteousness were completely corrupted. The way of ghosts and spirits flourished, and the laws of the sovereign were disregarded. Since then, successive generations have suffered disasters and chaos, and Heaven's punishment has reached its limit. The people have died almost completely, and within the five fu (degrees of mourning), everything has become ruins. For thousands of miles, it is desolate, and no human traces can be seen. All of this is due to the belief in Buddhism. I have inherited the mandate of Heaven and am facing the disadvantages of a dead end. I want to eliminate the false and establish the true, and restore the politics of Fuxi and Shennong. I want to cleanse the barbarian gods and eliminate their traces. From now on, anyone who worships barbarian gods or makes images of them, whether clay or bronze, will have their entire family executed. These are all the followers of Liu Yuanzhen and Lü Boqiang of the Han Dynasty, who accepted the absurd words of the barbarians and used the false teachings of Zhuangzi and Laozi, adding to them and developing them. None of this is true. As a result, the laws of the sovereign are abandoned and cannot be implemented. In the world, there must be extraordinary people to do extraordinary things. If not me, who can remove these false things of past dynasties? All Buddhist images and barbarian scriptures must be smashed and burned. All shamen, regardless of age, must be buried alive.' This year was the seventh year of Zhenjun, in the third month. In the second month of the thirteenth year, (Tuoba Tao) died of leprosy.
Emperor Wu of Zhou wanted to destroy Buddhism. There was a shamen named Jing'ai, who was old and virtuous and respected by both monks and laypeople. When he heard about this, he said: 'Since I am a disciple of the Buddha, how can I watch Buddhism be buried and sit idly by?' So he submitted a memorial to remonstrate. Although Emperor Wu of Zhou accepted his words, his determination to destroy Buddhism was firm, so he did not listen to his remonstrance. Jing'ai then entered the Nanshan Mountains and wrote a gatha (verse) on a stone, saying: 'May I abandon this body and quickly attain freedom of body and mind. Wherever there is benefit, I will protect the Dharma and save sentient beings (etc.).' Then he cut off the flesh from his body and laid it on the stone, pulled out his intestines and hung them on a tree, and died holding his heart. There was also a shamen from Yizhou named Daoji, who then came out to remonstrate, but Emperor Wu of Zhou did not listen to his remonstrance. So Daoji and his seven companions stopped eating in front of the Maitreya Buddha image, repented for seven days, and died at the same time. This happened in the spring equinox of the second year of Chengguang of the Qi Dynasty.
帝集沙門詔曰。朕受天命。寧一區宇。世弘三教。今並廢之。然其儒教文弘政術禮義忠孝。於世有宜。故須存立。且真佛無相。遙敬表心。而佛經廣嘆。崇建圖塔。壯麗修造。致福極多。此實無情。何能恩惠。愚人向信。傾竭珍財。徒有引費。故須除蕩。凡是經像皆壞滅之。父母恩重。沙門不敬。悖逆之甚。並退還家。用崇孝治。朕意如此。諸德如何。於時沙門上統等五百餘人。並相顧無色。俯首流淚而已。有慧遠法師。遂出對曰。真佛無相。誠如天旨。但耳目生靈。賴經聞佛。藉像表真。今若廢之。無以興敬。帝曰。虛空真佛。咸自知之。未假經像。遠云。漢明已前。經像未至。此土含生。何故不知虛空真佛。若不借經教自知有法者。三皇已前。未有文字。人應自知五常等法。當時之人。何為但識其母。不知其父。同於禽獸。帝無所答。遠又云。若以形像無情辜之無福者。國家七廟之像。豈是有情而妄相尊事乎。帝不答此難。乃云。佛經外國之法。此土不須。故廢之耳。七廟上代所立。朕亦不以為是。將同廢之。遠云。若以外國之法非此土所用者。仲尼所說。出自魯國。秦晉之地。亦應不行。又以七廟為非。將欲廢之。則是不尊祖考。祖考不尊。則昭穆失序。然則五經無用。前存儒教。斯言安在。若爾三教同廢。將
【現代漢語翻譯】 現代漢語譯本：皇帝召集僧侶，下詔說：『朕秉承天命，統一天下。世間弘揚儒、釋、道三教。現在要一併廢除。然而儒教宣揚政術禮義忠孝，對世間有益，所以需要保留。而且真佛無相，遙寄敬意即可。而佛經廣為讚歎，崇建佛寺寶塔，壯麗地修造，認為這樣能獲得極大的福報。但這實際上是無情之物，怎麼能帶來恩惠呢？愚昧的人相信這些，傾盡所有珍貴的財物，只是徒勞地耗費。所以必須清除這些。凡是佛經佛像都要毀壞。父母恩情深重，僧侶卻不尊敬，這是大逆不道。全部遣返回家，用以崇尚孝道。朕的心意就是這樣，各位德高望重的僧侶覺得如何？』 當時，僧侶首領等五百多人，都面面相覷，臉色蒼白，低著頭流淚。慧遠法師於是站出來回答說：『真佛無相，確實如陛下所說。但是有耳目的眾生，依賴佛經來聽聞佛法，憑藉佛像來表達對真佛的敬意。現在如果廢除這些，就無法興起敬意。』 皇帝說：『虛空中的真佛，自然都知道。不需要藉助佛經佛像。』慧遠說：『漢明帝之前，佛經佛像沒有傳入中國，這片土地上的眾生，為什麼不知道虛空中的真佛呢？如果不是藉助經書教導就能自己知道佛法的人，那麼三皇五帝之前，還沒有文字，人們應該自己知道五常等倫理道德。當時的人，為什麼只知道母親，不知道父親，和禽獸一樣呢？』皇帝無言以對。 慧遠又說：『如果認為形像無情，所以認為供奉他們沒有福報，那麼國家宗廟裡的祖先牌位，難道是有情之物嗎？卻要虛妄地尊崇供奉他們嗎？』皇帝沒有回答這個詰難，就說：『佛經是外國的法，中國不需要，所以要廢除。宗廟是前代建立的，朕也不認為是正確的，也將一併廢除。』 慧遠說：『如果因為是外國的法，中國就不能用，那麼孔子所說的道理，出自魯國，秦晉之地，也不應該實行。又認為宗廟是不對的，將要廢除，這就是不尊重祖先。不尊重祖先，那麼昭穆的次序就會混亂。這樣一來，五經也就沒有用了，之前保留儒教的說法，又在哪裡呢？如果這樣，三教都要被廢除了，將……』
【English Translation】 English version: The Emperor summoned the monks and issued an edict, saying: 'I have received the Mandate of Heaven to unify the realm. The world promotes the three teachings of Confucianism, Buddhism, and Taoism. Now I will abolish them all. However, Confucianism promotes political strategies, etiquette, righteousness, loyalty, and filial piety, which are beneficial to the world, so it must be preserved. Moreover, the true Buddha is without form; remote reverence is sufficient to express one's heart. But the Buddhist scriptures are widely praised, and the construction of temples and pagodas, magnificent constructions, are thought to bring great blessings. But these are actually inanimate objects; how can they bestow grace? Foolish people believe in these things, exhausting their precious wealth, only to waste it in vain. Therefore, these must be eliminated. All Buddhist scriptures and images must be destroyed. Parental kindness is profound, but monks do not respect their parents, which is extremely rebellious. They should all be returned to their homes to promote filial governance. This is my intention. What do you virtuous monks think?' At that time, the chief monk and more than five hundred others looked at each other, their faces pale, and bowed their heads in tears. Thereupon, the Dharma Master Huiyuan stepped forward and replied: 'The true Buddha is without form, as Your Majesty says. But sentient beings with ears and eyes rely on the scriptures to hear the Buddha's teachings, and rely on images to express reverence for the true Buddha. If these are now abolished, there will be no way to inspire reverence.' The Emperor said: 'The true Buddha in the void knows all things naturally. There is no need to rely on scriptures and images.' Huiyuan said: 'Before Emperor Hanming, the scriptures and images had not yet arrived in China. Why did the sentient beings in this land not know the true Buddha in the void? If those who do not rely on scriptures to teach themselves can know the Dharma, then before the Three Sovereigns and Five Emperors, there were no written words. People should have known the Five Constant Virtues and other ethical principles on their own. Why did the people of that time only know their mothers and not their fathers, like beasts?' The Emperor was speechless. Huiyuan further said: 'If it is thought that images are inanimate and therefore offering to them brings no blessings, then are the ancestral tablets in the national ancestral temples animate objects? Yet they are falsely revered and offered to?' The Emperor did not answer this challenge, but said: 'The Buddhist scriptures are foreign laws; China does not need them, so they must be abolished. The ancestral temples were established by previous generations; I do not think they are correct either, and they will be abolished together.' Huiyuan said: 'If foreign laws cannot be used in China, then the doctrines spoken by Confucius, which originated in the State of Lu, should not be practiced in the lands of Qin and Jin either. Furthermore, if the ancestral temples are considered incorrect and are to be abolished, then this is disrespecting the ancestors. If the ancestors are not respected, then the order of generations will be disrupted. In that case, the Five Classics would be useless. Where is the previous statement about preserving Confucianism? If that is the case, the three teachings will all be abolished, and...'
何治國。帝曰。魯與秦晉。封疆乃殊。莫非王者一化。故不類佛經之難。遠云。若以秦晉同遵一化經教通行者。震旦之與天竺。國界雖異。莫不同在閻浮四海之內。輪王一化。何不同遵佛經。而今獨廢。帝又無答。遠云。退僧還家崇孝養者。孔經亦云。立身行道。以顯父母。即是孝行。何必還家。帝曰。父母恩重。交資色養。棄親向疏。未成至孝。遠曰。若如來旨。陛下左右皆有二親。何不放之。乃使長役五年不見父母。帝曰。朕亦依番上下。得歸侍養。遠曰。佛亦聽僧冬夏隨緣修道。春秋歸家侍養。故目連乞食餉母。如來擔棺臨葬。此理大通。不可獨廢。帝乃無答。遠因抗聲曰。陛下今恃勢力自在。破滅三寶。是邪見人。阿鼻地獄。不揀貴賤。陛下何得不怖。帝悖然作色。直視遠曰。但令百姓得樂。朕亦不辭地獄諸苦。遠曰。陛下以邪法化人。現種苦業。當共陛下同趣阿鼻。何樂之有。帝亦無答。但云僧等且還。於是毀諸寺廟。並賜王公。充為第宅。退僧三百萬人。皆覆軍民。還歸編戶。融刮佛像。焚燒經教。三寶福財。簿錄入宮。帝未盈一月。癘氣內蒸。隱雲陽宮。尋崩 唐冥報記云。死天元皇帝即位。詔集天下為俗僧尼。來令剪髮。留其須。前賜王公諸寺宇等。皆還取為寺。賜諸沙門住持。又出入宮。三寶財物
【現代漢語翻譯】 現代漢語譯本： 何澄治國。皇帝問道：『魯國與秦國、晉國，疆域不同，難道不是因為王者實行統一教化嗎？所以情況不同於佛經的難以推行。』 慧遠回答說：『如果認為秦晉可以共同遵從統一教化，經書教義可以通行，那麼震旦（中國）與天竺（印度），國界雖然不同，但都同在閻浮提（世界）四海之內。轉輪王實行統一教化，為何不同樣遵從佛經，而現在唯獨廢棄佛法？』皇帝又無話可說。 慧遠說：『讓僧人還俗回家，崇尚孝道贍養父母，孔子的經典也說：『立身行道，以顯揚父母』，這就是孝行，何必一定要還俗回家呢？』 皇帝說：『父母恩情深重，應該供給他們衣食，侍奉他們安樂。拋棄親人而親近疏遠的人，不能算是最圓滿的孝道。』 慧遠說：『如果按照陛下的旨意，陛下左右的臣子都有父母雙親，為何不放他們回家，反而讓他們長期服役，五年都見不到父母？』 皇帝說：『朕也輪流讓官員上下班，讓他們得以回家侍奉贍養父母。』 慧遠說：『佛也允許僧人在冬天和夏天隨緣修行，在春天和秋天回家侍奉贍養父母。所以目連（目犍連，釋迦牟尼佛的弟子，以神通著稱）乞食供養母親，如來（釋迦牟尼佛）親自抬棺安葬。這個道理非常明白，不應該唯獨廢棄。』皇帝無言以對。 慧遠於是提高聲音說：『陛下現在依仗勢力，爲所欲爲，破滅佛法僧三寶，是邪見之人。阿鼻地獄（無間地獄，佛教中最苦的地獄），不分貴賤，陛下為何不怕？』 皇帝勃然變色，直視慧遠說：『只要百姓能夠快樂，朕也不推辭地獄的各種苦難。』 慧遠說：『陛下用邪法教化百姓，現在種下苦業，將來要和陛下一起墮入阿鼻地獄，有什麼快樂可言？』皇帝也無話可說，只是說讓僧人等先回去。 於是皇帝毀壞各地的寺廟，並將寺廟賜給王公大臣，充當他們的住宅。強迫三百多萬僧人還俗，讓他們恢復軍籍或民籍，重新登記戶口。熔化佛像，焚燒佛經，將三寶的福田財物，登記入宮。皇帝不到一個月，就感到體內有惡氣蒸騰，躲藏在雲陽宮，不久就駕崩了。 《唐冥報記》記載，死後轉生為天元皇帝即位。下詔召集天下僧尼，命令他們剪去頭髮，留下鬍鬚。先前賜給王公大臣的寺廟等，全部收回改為寺廟，賜給沙門（出家修道者）居住主持。又拿出入宮的三寶財物。
【English Translation】 English version: He Cheng governed the country. The Emperor asked: 'The territories of Lu, Qin, and Jin are different. Isn't it because the kings implemented a unified teaching? So the situation is different from the difficulty of promoting Buddhist scriptures.' Huiyuan replied: 'If it is thought that Qin and Jin can jointly follow a unified teaching, and the scriptures and doctrines can be circulated, then although the national boundaries of Zhendan (China) and Tianzhu (India) are different, they are both within the Jambudvipa (world) and the four seas. The Chakravartin (wheel-turning king) implements a unified teaching, why not follow the Buddhist scriptures in the same way, but now only abandon the Buddhist Dharma?' The Emperor had no answer again. Huiyuan said: 'Letting monks return to secular life and go home to promote filial piety and support their parents, the Confucian classics also say: 'Establish oneself, practice the Way, to glorify one's parents.' This is filial piety, why must they return to secular life?' The Emperor said: 'The kindness of parents is profound, and they should be provided with food and clothing, and served with comfort. Abandoning relatives and being close to strangers cannot be considered the most complete filial piety.' Huiyuan said: 'If according to Your Majesty's decree, the ministers around Your Majesty all have both parents. Why not let them go home, but instead make them serve for a long time, not seeing their parents for five years?' The Emperor said: 'I also rotate officials on and off duty, so that they can go home to serve and support their parents.' Huiyuan said: 'The Buddha also allows monks to practice the Way according to circumstances in winter and summer, and return home to serve and support their parents in spring and autumn. Therefore, Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) begged for food to support his mother, and the Tathagata (another name for the Buddha) personally carried the coffin for burial. This principle is very clear and should not be abandoned alone.' The Emperor was speechless. Huiyuan then raised his voice and said: 'Your Majesty now relies on power, does as he pleases, destroys the Triple Gem (Buddha, Dharma, Sangha), and is a person of wrong views. Avici Hell (the most painful hell in Buddhism) does not distinguish between noble and lowly. Why is Your Majesty not afraid?' The Emperor changed color abruptly, looked directly at Huiyuan, and said: 'As long as the people can be happy, I will not refuse the various sufferings of hell.' Huiyuan said: 'Your Majesty uses evil teachings to transform the people, now planting the seeds of suffering, and will fall into Avici Hell together with Your Majesty. What happiness is there?' The Emperor also had nothing to say, but said to let the monks go back first. Therefore, the Emperor destroyed temples everywhere and gave them to princes and ministers to serve as their residences. He forced more than three million monks to return to secular life, restoring them to military or civilian status, and re-registering their households. He melted Buddha statues, burned Buddhist scriptures, and registered the blessed wealth of the Triple Gem into the palace. In less than a month, the Emperor felt evil qi rising within his body, hid in Yunyang Palace, and soon passed away. The 'Tang Ming Bao Ji' records that after death, he was reborn as the Tianyuan Emperor and ascended the throne. He issued an edict to summon monks and nuns from all over the world, ordering them to cut their hair and leave their beards. The temples that had previously been given to princes and ministers were all taken back and converted into temples, and given to Shramanas (ascetics) to live in and preside over. He also took out the wealth of the Triple Gem that had entered the palace.
。命造形像。各安邀之。一皆如舊。由是大教復行於世 唐冥報記云。隋開皇八年。京兆杜祈死。三日而還云。我見閻王。王曰。汝父作何官。答曰。臣父在周朝為司命上士。王曰。若然錯追汝也。可速放還。又問。汝識周帝不。曰。我甚識之。王曰。可往看之。有吏引至一處。門窗椽瓦。並用鐵作。于鐵窗中。見有一人極瘦。身作鐵色。著鐵枷鎖。祈見已泣曰。大家何苦如是。答曰。我信衛元崇言。毀於佛教。故受斯苦。禮曰。大家何不注引衛元崇來。答曰。我尋注之。然曹司搜求。乃遍三界。而云不見。若其朝來。我暮得脫。仍云。大隋天子。昔與我共食。倉庫玉帛亦我儲之。卿今若還。請以此事聞于天子。可為我作大功德救之。亦為元崇作福。早來相救。如其不至。解脫無期。祈還生具說。文帝聞之。出來天下。人出一錢。用追福焉。
唐武宗。名炎。會昌五年。用趙歸真劉元正等言。大毀佛教。詔天下。廢寺院。其上州各留寺一所。上都下都每街留寺兩所。各留僧三十人。天下所廢寺院錮像。委[(臣*占)/皿]鐵使鑄錢。其莫鐵像等。鑄為農器。金銀像等。燒付度支。衣冠士庶所有金銀等像。來出后限一月日。如違依禁錮法處分。其天下所毀大寺四千六百餘所。蘭若四萬。退僧尼為民二十六萬五百
【現代漢語翻譯】 現代漢語譯本：
重塑佛像，各自安放回原處，一切都恢復如舊。因此，佛教得以再次在世間弘揚。《唐冥報記》記載，隋朝開皇八年，京兆人杜祈去世，三天後復活，說：『我見到了閻王，閻王問我：『你父親是做什麼官的？』我回答說：『我父親在周朝擔任司命上士。』閻王說：『如果是這樣，那就是抓錯人了，可以趕快放他回去。』又問：『你認識周朝的皇帝嗎？』我說：『我非常認識他。』閻王說：『可以去看看他。』有官吏帶我到一處地方，門窗椽瓦，全部用鐵製造。在鐵窗中，我看到有一個人非常瘦，身體呈現鐵的顏色，戴著鐵的枷鎖。』杜祈見到后哭著說：『大家為何如此痛苦？』那人回答說：『我聽信了衛元崇的話，毀壞佛教，所以遭受這樣的痛苦。』杜祈說：『大家為何不引薦衛元崇來呢？』那人回答說：『我一直在引薦他，然而曹司四處搜尋，遍及三界，都說找不到他。如果他早上來，我晚上就能解脫。』接著說：『大隋天子，過去曾與我一同吃飯，倉庫里的玉帛也是我儲存的。你現在如果還陽，請將這件事稟告給天子，可以為我做大功德來救我，也為衛元崇做些功德，早點來相救。如果他不來，我解脫就沒有期限了。』杜祈還陽后，將此事全部說了出來。文帝聽了之後，下令天下百姓每人出一文錢，用來追福。』 唐武宗，名叫李炎，會昌五年，聽信趙歸真、劉元正等人的話，大肆毀壞佛教。下詔書到天下，廢除寺院，規定每個上州只保留一座寺院，上都和下都每條街只保留兩座寺院，每座寺院只留下僧人三十人。天下所廢除寺院中被封存的佛像，交給[(臣*占)/皿]鐵使鑄造錢幣，那些鐵製的佛像等，鑄造為農具，金銀佛像等，燒燬后交給度支。凡是穿戴官服的士人和普通百姓所擁有的金銀等佛像，限期一個月交出，如果違反，按照禁錮法的規定進行處罰。天下所毀壞的大寺有四千六百多所，蘭若四萬所，被勒令還俗的僧尼有二十六萬五百人。
【English Translation】 English version:
'Recreate the Buddha images, and place each in its original position. Let everything be as it was before. Because of this, the Great Teaching was once again practiced in the world.' The Tang Ming Bao Ji records: 'In the eighth year of the Kaihuang era of the Sui Dynasty, Du Qi of Jingzhao died. After three days, he returned to life and said, 『I saw Yama (Yánwáng, King of Hell). Yama asked me, 『What official does your father hold?』 I replied, 『My father served as the Superior Officer of Destiny (Sīmìng shàngshì) in the Zhou Dynasty.』 Yama said, 『If that is the case, then we have mistakenly summoned you. You may quickly return.』 He then asked, 『Do you know the Zhou Emperor?』 I said, 『I know him very well.』 Yama said, 『You may go and see him.』 An officer led me to a place where the doors, windows, rafters, and tiles were all made of iron. Through the iron window, I saw a person who was extremely thin, his body the color of iron, wearing iron shackles.』 Du Qi, upon seeing him, wept and said, 『Why are you suffering so much?』 The man replied, 『I believed the words of Wei Yuanchong and destroyed Buddhism, so I suffer this torment.』 Du Qi said, 『Why don't you recommend Wei Yuanchong to come here?』 The man replied, 『I have been recommending him, but the officials have searched everywhere, throughout the Three Realms, and say they cannot find him. If he comes in the morning, I will be freed in the evening.』 He continued, 『The Emperor of the Great Sui Dynasty used to eat with me, and the jade and silk in the warehouses were also stored by me. If you return to life, please report this matter to the Emperor, so that he may perform great meritorious deeds to save me, and also perform meritorious deeds for Wei Yuanchong, so that he may come to save me sooner. If he does not come, there is no end to my liberation.』 After Du Qi returned to life, he told everything. Emperor Wen, upon hearing this, ordered the people of the world to each contribute one coin to pursue blessings for him.』 Emperor Wuzong of Tang (Táng Wǔzōng), named Li Yan, in the fifth year of the Huichang era, heeded the words of Zhao Guizhen, Liu Yuanzheng, and others, and greatly destroyed Buddhism. He issued an edict to the world, abolishing monasteries. He decreed that each superior prefecture should retain only one monastery, and each street in the upper and lower capitals should retain only two monasteries, each with only thirty monks. The sealed Buddha images in the monasteries abolished throughout the land were entrusted to the [(臣占)/皿] Iron Commissioner to cast into coins. The iron Buddha images, etc., were cast into agricultural implements. The gold and silver Buddha images, etc., were burned and handed over to the Ministry of Revenue. All gold and silver Buddha images, etc., owned by officials, scholars, and commoners were to be surrendered within one month. Those who violated this would be punished according to the laws of imprisonment. Throughout the land, more than four thousand six hundred large monasteries were destroyed, as well as forty thousand aranya* (lánrě, quiet places for religious practice), and two hundred and sixty thousand five hundred monks and nuns were forced to return to lay life.
餘人。至六年三月。帝遇一疾。喜怒失常。疾既篤甚。旬日之間。口不能言。宰臣請見不許。中外莫知安不。其月二十三日崩。時年三十三。宣宗即位。改無大中。詔所毀寺宇。如有宿德名僧。復能修創住持。遂誅道士劉玄正等十二人。於是邪風忽息。佛日重光。群盲有賴。帝德彌高。
後周世宗榮。現德元年乙卯。下詔。天下寺院。非敕額者皆毀之。計三萬三百三十六所。毀像鑄錢。廢僧四萬二千四百四十。尼八千七百五十六人。帝不久非常而崩。且彼魏武唐武及周世宗。滅大教已。尋得非常之疾。不待天年而殂。跡顯傳記。而無後世受罪之文。然例周武可知。又如經云。若人犯五罪者。於此命終。如矛離手。墮阿鼻獄。受無量苦。千萬億劫無有出期。何謂五。一出佛身血。二譭謗正法。三破塔壞寺。四殺阿阇黎。五破和合僧。於此五中。但犯一者亦墮。信斯言也。彼諸暗主。以熾然噁心。壞破塔寺。融刮佛像。焚燒經典。坑諸沙門。退僧為民。如是具造五逆。命𣧩之後。不墮阿鼻受大苦惱。無有是處。嗚呼哀哉。
又有臣僚謗毀。現招殃者非一。天臺止觀論補註引云。周相衛元崇。欲滅佛教。天和二年。上表云。唐虞之世。無佛圖而國安。齊梁有寺舍而祚滅。但利民益國。即稱佛心。夫佛者。以大慈
【現代漢語翻譯】 現代漢語譯本：其餘的人。到六年三月，皇帝得了一種病，喜怒無常。病情非常嚴重，十天之內，口不能言。宰相大臣請求進見，皇帝不允許。朝廷內外不知道情況如何。當月二十三日駕崩，時年三十三歲。宣宗即位，改年號為大中。下詔，之前被毀的寺廟，如果有德高望重的名僧，能夠修復並主持，就允許。於是誅殺了道士劉玄正等十二人。從此邪風停止，佛法重放光明，百姓們有所依靠，皇帝的德行更加高尚。
後周世宗榮，顯德元年乙卯，下詔，天下寺院，不是朝廷敕令保留的全部拆毀。總計三萬三千三百三十六所。毀壞佛像用來鑄錢，廢除僧人四萬二千四百四十人，尼姑八千七百五十六人。皇帝不久就意外駕崩了。而且像北魏太武帝、唐武宗以及後周世宗，滅佛之後，很快就得了重病，沒有活到天年就去世了。這些事蹟都記載在史書上，但是沒有關於他們後世受罪的記載。然而，可以參照周武帝的例子。又如經書上說，如果有人犯了五種罪過，那麼在此命終之後，就像矛脫離了手一樣，直接墮入阿鼻地獄，遭受無量的痛苦，千萬億劫都沒有脫離的機會。什麼是五種罪過呢？一是使佛出身血，二是譭謗正法，三是破壞佛塔寺廟，四是殺害阿阇黎（Acharya，導師），五是破壞僧團的和合。這五種罪過中，只要犯了一種也會墮入地獄。相信這些話是真實的。那些昏庸的君主，以強烈的惡意，破壞佛塔寺廟，熔化佛像，焚燒經典，坑殺沙門，強迫僧人還俗。像這樣造作了五逆重罪，命終之後，如果不墮入阿鼻地獄遭受巨大的痛苦，是沒有這樣的道理的。唉，可悲啊！
還有臣僚誹謗佛法，現世就招致災禍的也不少。《天臺止觀論補註》引用說，後周的宰相衛元崇，想要滅佛教。天和二年，上表說，唐堯虞舜的時代，沒有佛寺而國家安定，齊朝梁朝有寺廟卻滅亡了。只要有利於人民，有益於國家，就是佛心。所謂佛，是以大慈悲為懷。
【English Translation】 English version: The remaining people. By the third month of the sixth year, the emperor suffered from an illness, becoming erratic in his emotions. His condition worsened severely, and within ten days, he was unable to speak. The chief ministers requested an audience, but he refused. The court and the outside world were unaware of the situation. On the twenty-third day of that month, he passed away at the age of thirty-three. Emperor Xuanzong ascended the throne and changed the era name to Dazhong. He issued an edict stating that if any of the previously destroyed temples had virtuous and renowned monks who could restore and preside over them, they would be allowed to do so. Consequently, he executed the Daoist Liu Xuanzheng and twelve others. From then on, the evil winds ceased, the light of Buddhism shone again, the people had something to rely on, and the emperor's virtue became even more exalted.
In the first year of Xiande, the year Yimao, of Emperor Shizong of the Later Zhou Dynasty, an edict was issued to destroy all temples in the land that were not authorized by the imperial court, totaling 33,336. The destroyed statues were used to mint coins, and 42,440 monks and 8,756 nuns were disrobed. The emperor soon died unexpectedly. Moreover, like Emperor Taiwu of the Northern Wei, Emperor Wuzong of the Tang, and Emperor Shizong of the Later Zhou, after destroying Buddhism, they quickly contracted serious illnesses and died before their natural lifespan. These events are recorded in history, but there is no mention of their suffering in future lives. However, we can refer to the example of Emperor Wu of the Zhou Dynasty. Furthermore, as the scriptures say, if a person commits five offenses, then upon the end of their life, like a spear leaving the hand, they will fall directly into the Avici (Avici, the hell of incessant suffering) Hell, enduring immeasurable suffering for countless eons without any chance of escape. What are the five offenses? First, causing a Buddha to bleed; second, slandering the true Dharma; third, destroying pagodas and temples; fourth, killing an Acharya (Acharya, a spiritual teacher); and fifth, disrupting the harmony of the Sangha. Among these five offenses, committing even one will lead to falling into hell. Believe these words to be true. Those foolish rulers, with intense malice, destroyed pagodas and temples, melted down Buddha statues, burned scriptures, killed Shramanas (Shramanas, wandering ascetics), and forced monks to return to lay life. Having committed such heinous acts of the five rebellious sins, there is no way they would not fall into Avici Hell and suffer great torment after death. Alas, how lamentable!
Moreover, there are also many officials who slandered Buddhism and incurred misfortune in this life. The 'Supplement to the Annotations on the Tiantai Zhiguan' quotes that Wei Yuanchong, the prime minister of the Later Zhou Dynasty, wanted to destroy Buddhism. In the second year of Tianhe, he submitted a memorial stating that in the times of Emperors Yao and Shun of the Tang Dynasty, there were no Buddhist temples, yet the country was stable, while the Qi and Liang dynasties had temples but perished. Whatever benefits the people and the country is the heart of the Buddha. The so-called Buddha is one who cherishes great compassion.
為本。終不苦役黎民。虔恭泥木。請造平迎大寺。容著四海萬姓。不勸立曲。見伽藍偏安二乘五典。平迎寺者。無間道俗。罔擇冤親。以城隍為塔寺。即周帝是如來。用郭邑作僧坊。私夫妻為聖眾。推令德作三綱。遵耆年為上座。選仁智充執事。求勇略作法師。是則六合無怨紂之聲。八方有歌周之詠。飛沉安其巢穴。水陸任其長生。都上一十五事。上表后。身生惡瘡遂亡。冥報記云。傅奕自武德初。至貞觀十四年。常排毀佛僧。其年秋暴卒。配入越州地獄中。司徒崔浩佐魏武。毀滅大教。竟具五刑而死。墮拔舌地獄。珠琳傳云。東晉大元十九年。道安法師。于襄陽西都。鑄成丈八無量壽佛像一軀。頗有靈感。周武滅法時。襄州鎮將孫哲志不信法。先欲毀此金像。邑中士女哀呼盈路。哲見道俗嘆惜。瞋怒彌盛。逼嘖侍從速令摧碎。先令一百人以繩系頭。挽牽不動。謂不用心。杖監事者。更加一百人。牽之不動。又加三百人。不動如故。復加五百。牽引方倒。聲振地動。人皆悚慄。哲獨喜踴。即令融毀。揚聲唱言快。事畢還歸。才可百步。忽然落馬失音。直視四支不舉。至夜便卒。眾咸悅。吏部侍郎韓愈諫佛骨疏云。佛如有靈。能成禍福者。凡有殃咎。宜加臣身。以此奏聞。上怒甚。將抵以死。給事中崔植洎諸諫官皆上疏
【現代漢語翻譯】 現代漢語譯本：以不擾民為根本，最終不讓百姓受苦役。虔誠地對待泥塑木雕，請求建造平迎大寺，容納四海萬姓。不勸人建立偏頗之見，認為伽藍寺只是二乘和小乘的偏安之所。平迎寺的宗旨是，不分道士和僧人，不選擇冤家和親人。以城隍作為塔寺，認為周文王就是如來佛，用城郭村邑作為僧人的住所，把夫妻看作是聖眾，推舉有道德的人作為三綱，尊敬年長的人作為上座，選拔仁義智慧的人充當執事，尋求勇敢有謀略的人作為法師。這樣，天下就不會有怨恨商紂王的聲音，四面八方都會歌頌周朝的美德。飛鳥游魚都能安居樂業，水裡陸地的生物都能自由生長。總共寫了十五條建議，上表給皇帝后，傅奕（人名）身上生了惡瘡就死了。《冥報記》記載，傅奕從武德初年到貞觀十四年，經常誹謗佛僧，那年秋天突然暴死，被判入越州地獄。《司徒崔浩佐魏武》（歷史事件），毀滅佛教，最終被處以五刑而死，墮入拔舌地獄。《珠琳傳》記載，東晉大元十九年，道安法師（僧人）在襄陽西都，鑄成一尊丈八高的無量壽佛像，頗有靈驗。周武帝滅佛時，襄州鎮將孫哲志不信佛法，先想毀掉這尊金像。城裡的百姓哀號遍地。孫哲志看到道士和百姓嘆息，更加憤怒，逼迫侍從趕快摧毀金像。先讓一百人用繩子繫住佛像的頭，拉不動。孫哲志認為他們不用心，就鞭打監事的人，又增加一百人，還是拉不動。又增加三百人，仍然拉不動。再增加五百人，才把佛像拉倒。聲音震天動地，人們都感到恐懼。孫哲志卻高興地跳起來，立刻命令把佛像融化，還大聲喊『真痛快』。事情結束后回家，才走了不到一百步，忽然從馬上摔下來，失聲說不出話，眼睛直愣愣地看著，四肢不能動彈，當天晚上就死了。眾人都很高興。《吏部侍郎韓愈諫佛骨疏》說，如果佛真的有靈，能夠帶來災禍和幸福，那麼所有的災禍都應該降臨到我身上。韓愈把這道奏章呈給皇帝，皇帝非常生氣，要判他死刑，給事中崔植和各位諫官都上疏勸諫。
【English Translation】 English version: Taking not disturbing the people as the foundation, ultimately not making the people suffer from hard labor. Treating clay and wood carvings with reverence, requesting the construction of the Pingying Great Temple to accommodate all people from the four seas. Not encouraging the establishment of biased views, considering the Sangharama (Buddhist monastery) as merely a place of refuge for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The purpose of Pingying Temple is to not differentiate between Taoists and monks, and not choose between enemies and relatives. Taking the City God (local deity) as the pagoda and temple, considering Emperor Zhou (King Wen of Zhou) as the Tathagata (Buddha), using cities and villages as the residences of monks, regarding married couples as the Sangha (holy assembly), promoting virtuous people as the Three Cardinal Guides, respecting the elderly as the senior monks, selecting benevolent and wise people to serve as administrators, and seeking brave and resourceful people as Dharma masters. In this way, there will be no voices of resentment towards King Zhou (tyrant of the Shang dynasty) in the world, and all directions will sing the praises of the Zhou dynasty. Flying birds and swimming fish can live in peace, and creatures in water and on land can grow freely. A total of fifteen suggestions were written, and after submitting them to the emperor, Fu Yi (personal name) developed malignant sores and died. The 'Record of Dark Retribution' states that from the early years of the Wude era to the fourteenth year of the Zhenguan era, Fu Yi often slandered Buddhist monks. In the autumn of that year, he suddenly died violently and was sentenced to enter the Yuezhou hell. 'Situ Cui Hao assisted Wei Wu' (historical event), destroying Buddhism, and was eventually executed with the five punishments and fell into the hell of tongue-pulling. The 'Zhulin Biography' records that in the nineteenth year of the Eastern Jin Dynasty's Taiyuan era, Dharma Master Dao'an (monk) cast a twelve-foot-tall Amitabha Buddha statue in Xidu, Xiangyang, which was quite efficacious. When Emperor Wu of Zhou suppressed Buddhism, Sun Zhezhi, the garrison general of Xiangzhou, did not believe in Buddhism and wanted to destroy this golden statue first. The people in the city wailed throughout the streets. Sun Zhezhi, seeing the Taoists and people sighing, became even more angry and forced his attendants to quickly destroy the golden statue. First, he had a hundred people tie ropes to the head of the Buddha statue, but they could not move it. Sun Zhezhi thought they were not putting their hearts into it, so he whipped the supervisors and added another hundred people, but they still could not move it. He added another three hundred people, but they still could not move it. He added another five hundred people, and only then did they pull the Buddha statue down. The sound shook the earth, and people were terrified. Sun Zhezhi, however, jumped up with joy and immediately ordered the Buddha statue to be melted down, shouting loudly 'How delightful!' After the matter was over, he returned home, but before he could walk a hundred steps, he suddenly fell from his horse, lost his voice, stared blankly, and could not move his limbs. He died that night. Everyone was very happy. 'Memorial on Buddhist Relics by Han Yu, Vice Minister of the Ministry of Personnel' said, 'If the Buddha is truly divine and can bring disaster and happiness, then all disasters should befall me.' Han Yu presented this memorial to the emperor, who was very angry and wanted to sentence him to death. Cui Zhi, the Attendant in Ordinary, and all the remonstrating officials submitted memorials to advise against it.
論救。自亦悔責乞罪。乃賜寬容免死。而遠逐潮州。如是等類。罔知其數。
法住於世間 一萬二千年 正像各千歲 末法一萬年 中分五牢固 各歷五百年 機根漸變移 法亦隨減滅 第一解脫牢 此時人根利 會正取道易 與佛世無異 二名禪定牢 人根稍微劣 久久習禪那 乃得三達智 三曰多聞牢 情識漸愚鈍 雖得多聞法 慧擇未能明 四稱塔寺牢 人爭起佛廟 處處設道場 修證者萬一 五為斗諍牢 但諍論諸法 未了深密義 憍己愌他宗
宣律師曰。佛之滅度。初千年為正法者。謂會正成聖。機悟不殊故。第二千年為像法者。依教修學。情識漸鈍。會理□階。攝凈住持。微通聖旨。然于慧擇。未甚修明。相似道□。故名像法。第三千年后為末法者。初基至萬年。定慧道離。但弘世戒。威儀攝護。相等禪蹤。而心用浮動。全乖正受。故並因之為末法也。善見婆娑論云。正法千年。像法亦爾。以度女人故。正法減五百年。若女人能遵八敬。如法行道。則正法住世。還得千年。又云。佛法住世一萬年。初五千年出家修道。得三達靈智。后五千年出家修道。不得三達靈智(云云)。言尼行八敬者。一者比丘持大戒。比丘尼當從受正法。不得
【現代漢語翻譯】 現代漢語譯本： 論及（某人）的救助。他自己也後悔自責，請求寬恕。於是（朝廷）賜予寬容，免除了死刑，但將他遠遠地流放到潮州。像這樣的例子，無法知曉其數量。
佛法住世的時間是：一萬二千年，正法和像法各一千年，末法一萬年。其中又分為五個牢固時期，每個時期五百年。 眾生的根器逐漸變化轉移，佛法也隨著衰減滅亡。第一個時期是解脫牢固期，此時人們的根器銳利，領會正法、證得道果容易，與佛陀在世時沒有差別。 第二個時期是禪定牢固期，人們的根器稍微差一些，需要長時間地修習禪那，才能獲得三達智（宿命智、天眼智、漏盡智）。 第三個時期是多聞牢固期，人們的情感和認知逐漸變得愚鈍，即使聽聞了很多佛法，智慧的選擇和辨別能力也不能明晰。 第四個時期是塔寺牢固期，人們爭相建造佛寺，到處設立道場，但真正修行證果的人卻只有萬分之一。 第五個時期是斗諍牢固期，人們只是爭論各種佛法，不能瞭解其中深奧秘密的含義，驕傲自滿，詆譭其他宗派。
宣律師說：佛陀滅度后的最初一千年是正法時期，因為人們能夠領會正法，成就聖果，根機和領悟力沒有差別。第二個一千年是像法時期，人們依據教法修行學習，情感和認知逐漸變得遲鈍，領會真理需要循序漸進，攝持清凈，安住于修行，稍微通達聖人的旨意，但在智慧的選擇和辨別上，還不夠明晰，類似於真正的道，所以稱為像法。第三個一千年之後是末法時期，從最初開始到一萬年，禪定和智慧脫離，只弘揚世俗的戒律，用威儀來攝護，表面上看起來像是禪宗，但內心卻浮動不定，完全違背了正確的禪定，因此將這些時期歸為末法時期。《善見婆娑論》說：正法時期一千年，像法時期也是如此。因為度化女人的緣故，正法時期減少五百年。如果女人能夠遵守八敬法，如法修行，那麼正法就能住世一千年。又說：佛法住世一萬年，最初五千年出家修行，能夠獲得三達靈智，后五千年出家修行，不能獲得三達靈智（等等）。所說的比丘尼行八敬法是：第一，比丘持大戒，比丘尼應當跟隨比丘接受正法，不得...
【English Translation】 English version: Concerning the rescue (of someone). He himself also regretted and blamed himself, begging for forgiveness. Thereupon, (the court) granted leniency, sparing him from death, but exiling him far away to Chaozhou. Such instances are countless.
The Dharma abides in the world for 12,000 years, with the Proper Dharma and Semblance Dharma each lasting 1,000 years, and the Degenerate Dharma lasting 10,000 years. Within this, there are five periods of steadfastness, each lasting 500 years. The faculties of beings gradually change and shift, and the Dharma also declines and perishes accordingly. The first period is the steadfastness of liberation. At this time, people's faculties are sharp, and it is easy to comprehend the Proper Dharma and attain the Path, no different from when the Buddha was in the world. The second period is the steadfastness of meditation. People's faculties are slightly inferior, and they need to practice dhyana (meditation) for a long time to attain the three kinds of transcendental knowledge (宿命智宿命智, 天眼智天眼智, 漏盡智漏盡智). The third period is the steadfastness of much learning. People's emotions and cognition gradually become dull. Even if they hear much of the Dharma, their wisdom in selection and discernment cannot be clear. The fourth period is the steadfastness of stupas and temples. People compete to build Buddhist temples and establish practice centers everywhere, but only one in ten thousand truly cultivates and attains realization. The fifth period is the steadfastness of strife and contention. People only argue about various Dharmas, unable to understand the profound and secret meanings within them, being arrogant and denigrating other schools.
The Vinaya Master Xuan said: The first 1,000 years after the Buddha's parinirvana (滅度) is the period of the Proper Dharma, because people can comprehend the Proper Dharma and attain sainthood, with no difference in faculties and understanding. The second 1,000 years is the period of the Semblance Dharma, where people cultivate and learn according to the teachings, but their emotions and cognition gradually become dull. Comprehending the truth requires gradual steps, upholding purity, abiding in practice, and slightly understanding the Buddha's intent. However, in the wisdom of selection and discernment, they are not very clear, resembling the true Path, hence it is called the Semblance Dharma. The period after the third 1,000 years is the Degenerate Dharma, from the beginning to 10,000 years. Samadhi (禪定) and wisdom are separated, and only worldly precepts are promoted, using demeanor to protect and maintain, appearing like the Chan (禪) school, but the mind is fluctuating and completely contrary to correct samadhi. Therefore, these periods are classified as the Degenerate Dharma. The Shan Jian Posa Lun (善見婆娑論) says: The Proper Dharma period is 1,000 years, and so is the Semblance Dharma period. Because of the deliverance of women, the Proper Dharma period is reduced by 500 years. If women can observe the Eight Respects (八敬法) and practice the Dharma accordingly, then the Proper Dharma can abide in the world for another 1,000 years. It also says: The Buddha's Dharma abides in the world for 10,000 years. In the first 5,000 years, those who leave home and cultivate the Path can attain the three kinds of transcendental knowledge. In the latter 5,000 years, those who leave home and cultivate the Path cannot attain the three kinds of transcendental knowledge (etc.). The so-called Eight Respects for nuns are: First, a bhikshu (比丘) holds the major precepts, and a bhikshuni (比丘尼) should follow the bhikshu to receive the Proper Dharma, and must not...
輕慢調戲。二者比丘持大戒半月已上。比丘尼當禮事之。無亂新學之意。三者比丘比丘尼不得並居同止。四者自相檢校。若有邪語。受而不報。聞若不聞。見若不見。五者自省過惡。不得高聲大語。現其欲態。六者與比丘但問經律之事。不得共說世間不急之事。七者若犯法律。當於半月詣眾懺悔。八者比丘尼雖百年持大戒。當處新受大戒比丘下坐。謙敬作禮。若比丘尼盡壽能持此八敬法。則正法住世。還得千年矣。
最後五百年 亦有修證者 自後至萬年 多修無一得
法華經中。普賢菩薩白佛言。世尊。如來滅后。后五百歲。濁惡世中。若有四眾。欲修習是法華經。於三七日中。應一心精進。滿三七日已。我當乘六牙白象。與無量菩薩。現其人前。而為說法。是人以見我故。即得三昧及陀羅尼。名為旋陀羅尼。百千萬億旋陀羅尼(云云)。是知末後五百年中。亦有修證者。此五百年。即末法之初。妙勝定經云。佛去世后。一百年時。十萬人出家。九萬人得道。二百年時。十萬人出家。一萬人得道。乃至五百年時。十萬人出家。一人得道(云云)。又月藏經云。我末法中。億億眾生起行修道。未有一得者(云云)。由此觀之。末法之中。假使多修。而少有現證者。但是種未來之因而已。
此時所
【現代漢語翻譯】 現代漢語譯本 輕慢調戲：如果兩位比丘（Bhikkhu，男性出家人）受持具足戒超過半個月，比丘尼（Bhikkhuni，女性出家人）應當禮敬他們，不要擾亂新學者的心意。 比丘和比丘尼不得同住在一起。 互相檢查監督，如果聽到邪惡的言語，要像沒聽到一樣，受到冒犯也不要回應，看見不好的事情就像沒看見一樣。 要反省自己的過錯，不得大聲喧譁，顯露出貪慾的神態。 只能與比丘討論佛經和戒律的事情，不得一起談論世間不緊急的事情。 如果觸犯了戒律，應當在半個月內到僧團中懺悔。 即使是受持具足戒一百年的比丘尼，也應當坐在新受具足戒的比丘之下，謙虛恭敬地行禮。如果比丘尼能夠終身遵守這八敬法，那麼正法就能住世，還能延續一千年。
最後五百年，也有修行證果的人，自此之後到一萬年，多數修行卻無人得道。
《法華經》中，普賢菩薩（Samantabhadra Bodhisattva）對佛說：『世尊，如來（Tathagata）滅度后，后五百歲，在污濁罪惡的世間中，如果有四眾弟子想要修習這部《法華經》，應當在二十一天內一心精進。滿了二十一天後，我將乘坐六牙白象，與無量菩薩一起，顯現在這個人面前，為他說法。這個人因為見到我的緣故，就能得到三昧（Samadhi，禪定）和陀羅尼（Dharani，總持），名為旋陀羅尼，百千萬億旋陀羅尼（等等）。』由此可知，在末法時期的最後五百年中，也有修行證果的人。這五百年，就是末法的開始。《妙勝定經》說：『佛去世后一百年時，十萬人出家，九萬人得道；二百年時，十萬人出家，一萬人得道；乃至五百年時，十萬人出家，一人得道（等等）。』又《月藏經》說：『在我末法時期，億億眾生髮起修行，沒有一個人得道（等等）。』由此看來，在末法時期中，即使多數人修行，也很少有人能證得果位，只不過是種下未來得度的因緣罷了。
此時所
【English Translation】 English version Disrespect and teasing: If two Bhikkhus (male monastic) have upheld the full precepts for more than half a month, Bhikkhunis (female monastic) should pay respect to them, without disturbing the minds of new learners. Bhikkhus and Bhikkhunis must not reside together in the same dwelling. They should inspect and supervise each other. If they hear evil speech, they should act as if they did not hear it. If they are offended, they should not respond. If they see bad things, they should act as if they did not see them. They should reflect on their own faults and not speak loudly or display lustful behavior. They should only discuss the Sutras and Vinaya (rules of discipline) with Bhikkhus and not engage in worldly and unimportant conversations. If they violate the law, they should confess to the Sangha (community) within half a month. Even if a Bhikkhuni has upheld the full precepts for a hundred years, she should sit below a newly ordained Bhikkhu and humbly pay respects. If Bhikkhunis can uphold these eight weighty rules for their entire lives, then the Dharma (teachings) will abide in the world and can last for another thousand years.
In the last five hundred years, there will also be those who cultivate and attain realization. From then until ten thousand years, many will cultivate, but none will attain.
In the Lotus Sutra, Samantabhadra Bodhisattva (Universal Virtue Bodhisattva) said to the Buddha (Tathagata): 'World Honored One, after the Tathagata's extinction, in the last five hundred years, in a turbid and evil world, if there are the four kinds of disciples who wish to cultivate and study this Lotus Sutra, they should be single-minded and diligent for twenty-one days. After completing twenty-one days, I will ride a six-tusked white elephant, together with countless Bodhisattvas, and appear before that person to preach the Dharma. Because that person sees me, they will immediately attain Samadhi (concentration) and Dharani (mantra), called the Revolving Dharani, hundreds of thousands of millions of Revolving Dharanis (etc.).' From this, it is known that in the last five hundred years of the Dharma-ending age, there will also be those who cultivate and attain realization. These five hundred years are the beginning of the Dharma-ending age. The Wondrous Victory Samadhi Sutra says: 'One hundred years after the Buddha's passing, one hundred thousand people will leave home, and ninety thousand will attain the Way; two hundred years later, one hundred thousand people will leave home, and ten thousand will attain the Way; and even five hundred years later, one hundred thousand people will leave home, and one person will attain the Way (etc.).' Furthermore, the Moon Store Sutra says: 'In my Dharma-ending age, hundreds of millions of beings will arise and practice the Way, but not one will attain (etc.).' From this perspective, in the Dharma-ending age, even if many cultivate, few will actually attain realization, but they will only plant the seeds for future liberation.
At this time
生人 福薄障濃厚 多行不善事 死當墮惡道 雖是依教人 其心貪利養 曾無一念信 法豈染其神 譬如師子蟲 乃自食其肉 法中人亦爾 依之還自破
七夢經云。師子死經多日。眾獸猶生怖畏。皆不敢近。多日之後。身中自生其蟲。食盡師子肉也。如來出世。外道歸伏。猶如師子游行無畏。眾獸潛伏。如來滅后。所遺教法猶如師子死後之身。多日眾獸怖畏。不敢復近。喻佛正法。一千七百年內。外道天魔無能毀壞。多日之後。師子身中生蟲。自食師子肉盡者。喻佛滅后一千七百年後。佛之弟子破戒惡行。自破佛教也。
又有天魔王 作佛弟子形 現怪而惑眾 毀佛贊魔法 佛法迸其心 棄之如脫屣 魔法順於情 從之如渴飲
楞嚴經云。是十種魔。于末世時。在我法中。出家修道。自言已成正遍知覺。讚歎淫慾。破佛律儀。又涅槃經云。末世魔屬。現比丘羅漢等像。混壞正法。非毀戒律。
佛滅七千年 人壽止三十 從茲到十歲 三災次第起 饑劫諸谷滅 何處得精味 人唯煎骨飲 饑羸多滅亡 病劫非人盛 吐毒如猛焰 遇者即殞命 尸通一天下 刀劫人多恚 隨執皆成刃 父子互相殘 人氏皆略盡
瑜伽
【現代漢語翻譯】 現代漢語譯本： 眾生福報淺薄，業障深重，多做不善之事，死後當墮入惡道。有些人雖然表面上遵循佛陀的教導，內心卻貪圖名利供養，從未真正生起一念真信，佛法又怎能深入他們的內心呢？這就像獅子身上的蟲子，最終會啃食獅子自己的肉。佛法中的人也是如此，依仗佛法，最終卻反過來破壞佛法。
《七夢經》中說：『獅子死後，即使過了很多天，其他野獸仍然心生恐懼，不敢靠近。但過了很久之後，獅子身體里生出蟲子，最終將獅子的肉吃光。』如來（Tathagata）(佛陀的稱號)出世時，外道（non-Buddhist religions）歸順降伏，就像獅子一樣無所畏懼，眾獸潛藏起來。如來滅度后，所遺留下來的教法，就像獅子死後的身體，過了很久，眾獸仍然心生恐懼，不敢靠近。這比喻佛陀的正法，在一千七百年內，外道天魔都無法摧毀。過了很久之後，獅子身體里生出蟲子，最終將獅子的肉吃光，這比喻佛陀滅度一千七百年後，佛陀的弟子破戒作惡，最終自己破壞佛教。
又有一些天魔王，化作佛弟子的形象，顯現怪異之事來迷惑大眾，詆譭佛法，讚揚魔法。他們拋棄佛法就像丟掉鞋子一樣，追求魔法就像口渴的人渴望飲水一樣。
《楞嚴經》（Śūraṅgama Sūtra）中說：『這十種魔，在末法時代，會在我的佛法中出家修行，自稱已經成就正遍知覺，讚歎淫慾，破壞佛陀的戒律。』《涅槃經》（Nirvana Sutra）中說：『末法時代的魔眾，會顯現出比丘（bhiksu）(佛教出家男眾)、羅漢（arhat）(小乘佛教修行證果者)等形象，混淆破壞正法，誹謗毀壞戒律。』
佛陀滅度七千年後，人的壽命會縮短到三十歲，從三十歲開始逐漸減少到十歲，三種災難會依次發生。飢餓的災難會使各種穀物滅絕，到哪裡才能得到精美的食物呢？人們只能煮骨頭來喝，因飢餓而瘦弱，多數人都會死亡。疾病的災難會使非人（non-human beings）盛行，他們吐出的毒氣就像猛烈的火焰，遇到的人立刻就會死亡，屍體遍佈整個天下。刀兵的災難會使人們充滿怨恨，隨便拿起什麼都會變成武器，父子之間互相殘殺，人類幾乎滅絕。
《瑜伽》（Yoga）
【English Translation】 English version: Living beings have thin blessings and thick karmic obstructions, and often engage in unwholesome deeds. When they die, they will fall into evil realms. Although some may outwardly follow the teachings, their hearts are greedy for fame and offerings, and they have never had a single thought of true faith. How can the Dharma penetrate their minds? It is like a lion with worms that eat its own flesh. People within the Dharma are also like this, relying on it but ultimately destroying it themselves.
The Seven Dreams Sutra says: 'Even many days after a lion dies, other beasts still feel fear and dare not approach. But after a long time, worms are born in the lion's body and eventually eat all its flesh.' When the Tathagata (Buddha's title) appears in the world, non-Buddhist religions submit and surrender, just like a lion is fearless and beasts hide. After the Tathagata's passing, the teachings left behind are like the body of a dead lion. After a long time, beasts still feel fear and dare not approach. This is a metaphor for the Buddha's true Dharma, which cannot be destroyed by external paths or demonic forces for 1700 years. After a long time, worms are born in the lion's body and eventually eat all its flesh. This is a metaphor for the Buddha's disciples breaking precepts and doing evil after 1700 years of the Buddha's passing, ultimately destroying Buddhism themselves.
Furthermore, some demon kings transform into the appearance of Buddha's disciples, displaying strange phenomena to confuse the masses, slandering the Buddha's teachings and praising demonic practices. They discard the Buddha's teachings as if discarding shoes, and pursue demonic practices as a thirsty person craves water.
The Śūraṅgama Sūtra says: 'These ten kinds of demons, in the Dharma-ending age, will leave home and cultivate within my Dharma, claiming to have attained complete enlightenment, praising lust and breaking the Buddha's precepts.' The Nirvana Sutra says: 'In the Dharma-ending age, demonic followers will appear as bhiksus (Buddhist monks), arhats (enlightened beings in Theravada Buddhism), and other forms, confusing and destroying the true Dharma, and slandering and destroying the precepts.'
Seven thousand years after the Buddha's passing, people's lifespans will shorten to thirty years, and from thirty years gradually decrease to ten years. The three calamities will arise in sequence. The calamity of famine will cause all grains to become extinct. Where can one obtain fine food? People can only boil bones to drink, becoming thin and weak from hunger, and most will die. The calamity of disease will cause non-human beings to flourish. The poison they exhale is like fierce flames, and those who encounter it will die immediately, with corpses covering the entire world. The calamity of weapons will cause people to be filled with resentment, and whatever they pick up will become a weapon. Fathers and sons will kill each other, and the human race will be almost wiped out.
Yoga
論云。人壽三十歲時。有饑儉災。此時人多行惡。天龍忿責。不降甘雨。精妙飲食不可復得。唯煎朽骨。共為宴會。若得一粒稻麥粟稗。重若末尼。堅藏守護。彼諸有情。多無氣力。蹎僵不起。亡沒欲盡。如是儉災。經七年七月七日七夜方息。人壽二十歲時。有疾疫災。是時人民多行不善。具諸過故。非人吐毒。疾疫流行。遇輒命𣧩。難可救療。都不聞有醫藥之名。死立略盡。如是病災。經七月七日七夜方息。人壽十歲時。有刀兵災。爾時有情以業力故。父子兄弟互相不知。各起猛利殺害之心。隨執草木瓦石皆成鋒刃。更相殘害。如是刀災。經七日七夜方息。無災過後。此閻浮中。存萬餘人(云云)。婆娑論云。有能一日一夜持不殺戒。不逢刀兵劫。若以一阿梨勒果。奉施僧眾。不逢疾疫劫。若以一摶食。施諸有情。不逢饑饉劫(云云)。今釋尊出世。當人壽百歲時。自入滅已來。至今大元天曆戊辰之年。二千二百七十七年矣。更歷四千七百二十三年。人壽止三十也。所以然者。過百年減一歲。過千年滅十歲故。
經像雖存世 無一崇奉者 比丘行俗行 聖賢亦不興 爾時像自頹 經盡歸龍宮 唯有彌陀法 百年留世間 導諸有緣眾 盡生極樂國 是知彌陀佛 悲願最深切
正像法
【現代漢語翻譯】 現代漢語譯本 論中說，當人們的壽命是三十歲時，會有饑荒災難。這個時候，人們大多做惡事，天龍（天上的龍，護法神）憤怒責怪，不降下甘甜的雨水，精美的飲食再也無法得到，只能煮爛朽的骨頭，一起作為宴會的食物。如果能得到一粒稻米、麥子、小米或稗子，就看得比摩尼寶珠還貴重，堅固地收藏守護。那些眾生，大多沒有氣力，跌倒在地，爬不起來，死亡將盡。這樣的饑荒災難，經過七年七個月七天七夜才會停止。當人們的壽命是二十歲時，會有疾病瘟疫的災難。這個時候，人們大多做不善的事情，具備各種過錯的緣故，非人（非人類的生命）吐出毒氣，疾病瘟疫流行，遇到就會喪命，難以救治，甚至聽不到有醫藥這個名稱，死亡幾乎殆盡。這樣的疾病災難，經過七個月七天七夜才會停止。當人們的壽命是十歲時，會有刀兵劫的災難。這個時候，眾生因為業力的緣故，父子兄弟互相不認識，各自生起猛烈的殺害之心，隨便拿起草木瓦石都變成鋒利的刀刃，互相殘殺。這樣的刀兵災難，經過七天七夜才會停止。沒有災難過後，這閻浮提（我們所居住的這個世界）中，只剩下萬餘人（等等）。《婆娑論》中說，如果有人能一日一夜持守不殺生戒，就不會遇到刀兵劫；如果用一個訶梨勒果（一種藥用植物的果實），供養僧眾，就不會遇到疾病瘟疫劫；如果用一團食物，佈施給其他眾生，就不會遇到饑荒劫（等等）。現在釋迦牟尼佛（佛教的創始人）出世，正當人們壽命一百歲的時候，自從釋迦牟尼佛入滅以來，到今天大元天曆戊辰年，已經有兩千二百七十七年了。再經過四千七百二十三年，人們的壽命就會降到三十歲。之所以這樣，是因為每過一百年減少一歲，每過一千年減少十歲。 經書佛像雖然還在世間，卻沒有一個人崇拜供奉；比丘（出家的男眾）做著世俗的事情，聖賢也不再出現。這個時候，佛像自己會倒塌，經書全部回到龍宮，只有彌陀（阿彌陀佛）的法門，還能在世間留存一百年，引導那些有緣的眾生，全部往生到極樂世界。由此可知，阿彌陀佛的悲心和願力是最深切的。 正法、像法時期
【English Translation】 English version The treatise states: When people's lifespan is thirty years, there will be a famine disaster. At this time, people mostly commit evil deeds, and the nagas (celestial dragons, protectors of the Dharma) are angered and reproachful, not sending down sweet rain. Exquisite food and drink can no longer be obtained, and only rotten bones are boiled together as food for feasts. If one obtains a grain of rice, wheat, millet, or barnyard millet, it is valued as much as a mani jewel, and carefully stored and guarded. Those sentient beings mostly have no strength, falling and unable to rise, and are on the verge of death. Such a famine disaster will only cease after seven years, seven months, seven days, and seven nights. When people's lifespan is twenty years, there will be a disease and plague disaster. At this time, people mostly commit unwholesome deeds, possessing all kinds of faults. Non-humans (non-human beings) emit poison, and diseases and plagues spread, causing death upon contact, and are difficult to cure. One does not even hear of the name of medicine, and death is almost complete. Such a disease disaster will only cease after seven months, seven days, and seven nights. When people's lifespan is ten years, there will be a war disaster. At that time, sentient beings, due to the force of karma, do not recognize each other as fathers, sons, or brothers, and each arises with fierce intentions of killing. Whatever they hold, whether grass, wood, tiles, or stones, all become sharp blades, and they slaughter each other. Such a war disaster will only cease after seven days and seven nights. After the disaster has passed, in this Jambudvipa (the world we live in), only ten thousand people or so will remain (etc.). The Vibhasa states: If one can uphold the precept of not killing for one day and one night, one will not encounter the war calamity. If one offers an aralaka fruit (a medicinal plant fruit) to the Sangha (the monastic community), one will not encounter the disease and plague calamity. If one offers a handful of food to other sentient beings, one will not encounter the famine calamity (etc.). Now, Shakyamuni Buddha (the founder of Buddhism) appeared in the world when people's lifespan was one hundred years. Since Shakyamuni Buddha's parinirvana (passing away), until today, the year of Wuchen in the Tianli era of the Great Yuan Dynasty, it has been two thousand two hundred and seventy-seven years. After another four thousand seven hundred and twenty-three years, people's lifespan will be reduced to thirty years. The reason for this is that for every hundred years that pass, one year is reduced, and for every thousand years that pass, ten years are reduced. Although the scriptures and Buddha images still exist in the world, there is not a single person who reveres and worships them. Bhikkhus (ordained monks) engage in worldly affairs, and sages no longer appear. At this time, the Buddha images will collapse on their own, and the scriptures will all return to the dragon palace. Only the Dharma of Amitabha (Amitabha Buddha) will remain in the world for one hundred years, guiding those sentient beings with affinity to be reborn in the Land of Ultimate Bliss. From this, it can be known that the compassion and vows of Amitabha Buddha are the deepest and most profound. The era of the True Dharma and the Semblance Dharma
時。人心純質故。多有聖賢。化作凡形。和光同塵。彌法利生。至於末法之末。人多謟諛。背正向邪。無受化者。是以聖賢隱而不現。婆娑論云。佛滅一萬年后。像自頹落。經歸龍宮。諸比丘眾同於俗流。但袈裟剃髮而已。又無量壽經云末世。法滅流入龍宮。特留此經百年在世。接引眾生往生彼國。已上略示一代起盡大綱。此下粗述勸誡之意。
咄我等眾生 無始業障濃 晚生濁惡世 聞法不生信 雖然亦可快 幸及未墜時 人身固難得 作男子亦難 出家最甚難 聞法難復難 如今獲四難 此誠非小緣
言人身難得者。如經云。如人乘舟入于大海失針。于中覓之不得。后復行舟。忽得其針。得人身難復甚於此。言丈夫難得者。經云。不可以少善根福德因緣得男子身。故我釋尊行菩薩道時。值七萬五十佛。常修梵行。乃離女身。又如此方善妙尼。欲離女形。二十七生每舍其身佈施眾生。乃至供養三寶。逮最後生。猶未舍女身。而證初果。由是觀之。丈夫難得。何所疑哉。言出家難得者。眾生多劫輪迴六趣。備受諸苦。良由無始貪愛所縛。貪愛之本。乃是妻子。若無妻子。煩惱則除。可易出世矣。昔齊高氏見負炭兵。形容憔悴。憫其辛苦。勸令出家。唯有一人樂去。齊王嘆曰。人皆有
【現代漢語翻譯】 現代漢語譯本： 當時，人們的心地純樸善良，所以有很多聖賢化作凡人的形象，與世俗同流合污，用佛法利益眾生。到了末法時代的末期，人們大多諂媚虛偽，背離正道而走向邪惡，沒有能夠接受教化的人，因此聖賢隱匿而不顯現。《婆娑論》中說，佛陀滅度一萬年后，佛像自然會頹廢衰落，佛經迴歸龍宮，各位比丘眾和世俗之人沒有區別，只是穿著袈裟、剃了頭髮而已。另外，《無量壽經》中說，末法時代，佛法消滅后流入龍宮，特意留下這部經書在世間一百年，接引眾生往生到西方極樂世界。以上簡略地揭示了一個時代興衰的大綱，下面粗略地陳述勸誡的意義。
唉！我們這些眾生，從無始以來業障深重，晚生在污濁罪惡的世間，聽聞佛法卻不生起信心。雖然這樣，也可以感到慶幸，慶幸還來得及沒有墮落。人身本來就難以得到，做男子也很難，出家就更是難上加難，聽聞佛法難之又難。如今我們獲得了這四種難得的機緣，這實在不是小小的緣分啊！
說到人身難得，如佛經所說，就像有人乘船進入大海，遺失了一根針，在海中尋找卻找不到。後來再次行船，忽然找到了那根針。得到人身比這還要困難得多。說到丈夫之身難得，佛經說，不能以少量的善根福德因緣得到男子之身。所以我們釋迦牟尼佛在行菩薩道時，遇到了七萬五千位佛，經常修持清凈的梵行，才脫離了女身。又如我們這裡的善妙尼（指比丘尼），想要脫離女身，二十七世都捨棄自己的身體佈施給眾生，乃至供養三寶，直到最後一生，仍然沒有脫離女身，而是證得了初果。由此看來，丈夫之身難以得到，還有什麼可懷疑的呢？說到出家難以得到，眾生在多劫中輪迴於六道，飽受各種痛苦，就是因為從無始以來就被貪愛所束縛。貪愛的根本，就是妻子。如果沒有妻子，煩惱就會消除，就可以容易地出世了。從前齊高氏看到背煤的士兵，形容憔悴，憐憫他們的辛苦，勸他們出家。只有一個人樂意去。齊王感嘆說，人們都有
【English Translation】 English version: At that time, people's hearts were pure and kind, so there were many sages and virtuous people who transformed into ordinary human forms, mingled with the world, and benefited sentient beings with the Dharma. As for the end of the Dharma-ending Age, people are mostly flattering and hypocritical, turning away from the right path and towards evil, and there are no people who can receive teachings. Therefore, sages and virtuous people hide and do not appear. The Vibhasa says that after the Buddha's Nirvana (death) for ten thousand years, the Buddha statues will naturally decay and decline, the scriptures will return to the Dragon Palace, and the bhikshus (monks) will be no different from ordinary people, only wearing kasayas (robes) and shaving their heads. In addition, the Amitayus Sutra says that in the Dharma-ending Age, after the Dharma is destroyed, it will flow into the Dragon Palace, and this sutra will be specially left in the world for a hundred years to guide sentient beings to be reborn in the Land of Ultimate Bliss. The above briefly reveals the outline of the rise and fall of an era, and below roughly states the meaning of exhortation.
Alas! We sentient beings have heavy karmic obstacles from beginningless time, and are born late in this turbid and evil world, hearing the Dharma but not generating faith. Even so, we can also feel fortunate, fortunate that we are still in time and have not fallen. The human body is inherently difficult to obtain, being a man is also difficult, and becoming a monk is even more difficult, and hearing the Dharma is difficult upon difficult. Now we have obtained these four difficult opportunities, this is truly not a small affinity!
Speaking of the difficulty of obtaining a human body, as the sutra says, it is like a person entering the sea by boat and losing a needle, searching for it in the sea but not finding it. Later, he travels by boat again and suddenly finds the needle. Obtaining a human body is much more difficult than this. Speaking of the difficulty of obtaining a male body, the sutra says that one cannot obtain a male body with a small amount of good roots, blessings, and causes. Therefore, when our Shakyamuni Buddha (釋迦牟尼佛) was practicing the Bodhisattva (菩薩) path, he encountered seventy-five thousand Buddhas and constantly cultivated pure brahmacharya (梵行), and then he was able to leave the female body. Also, like the virtuous bhikshuni (比丘尼) here, wanting to leave the female form, she abandoned her body in twenty-seven lives to give to sentient beings, and even made offerings to the Three Jewels, and even in her last life, she still did not leave the female body, but attained the first fruit. From this point of view, the male body is difficult to obtain, what is there to doubt? Speaking of the difficulty of obtaining ordination, sentient beings are reincarnated in the six realms for many kalpas, enduring all kinds of suffering, because they have been bound by greed and love since beginningless time. The root of greed and love is the wife. If there is no wife, troubles will be eliminated, and it will be easy to leave the world. In the past, Qi Gaoshi saw soldiers carrying coal, looking haggard, and pitying their hardship, he persuaded them to become monks. Only one person was willing to go. The King of Qi sighed, 'People all have
恩愛眷屬。故未能脫去也。且如早出家者。尚退還為俗業者多矣。出家為難。理可知也。言聞法難者。經云。如一眼龜潛于海底。過一百年。涌出水面。意值浮木。欲轉其報。而木西浮。龜或東出。南浮北出。如是相差未適遇。則復沉海底。又過百年。出海亦爾。如是展轉至無數劫。聞佛法難。倍過於彼。噫。如上所引四難。則難中之難。而今我等既獲免之。踵乎釋門。實為萬幸。宜各發勇猛心。護浮囊。越大海。登彼岸。莫作寶山空手之悔爾。
勸諸新學輩 應生忻慶心 又念無常身 猶如石火光 井枯魚少水 像逼鼠侵藤 唸唸命隨減 嗅吸安容保 時時慎三業 莫與惡相交 歸依三寶戒 五戒與八戒 十重六八輕 乃至八萬戒 雖未具堅持 但可日誦唸
出曜經云。是日已過。命則減少。如少水魚。斯有何樂(云云)。井譬人身。水譬日。魚猶人命。枯與少譬無常也。又賓度盧為優陀迎王說法經云。昔日有人。行在曠野。逢大惡象。狂懼無依。見一丘井。即尋樹根。入藏井上。有上白黑二鼠。牙嚙樹根。此井四邊有四毒蛇。欲螫其人。而此井下有三毒龍。旁畏四蛇。下畏三龍。所攀之樹。其根搖動。其上有蜜。三兩之滴。墮其口中。於時樹動。敲壞蜂窠。眾蜂飛散。
【現代漢語翻譯】 現代漢語譯本： 對恩愛眷屬的執著，是人們無法擺脫輪迴的原因。即使是早早出家的人，也有很多退還俗世的例子。所以說出家是非常困難的，這是可以理解的。說到聽聞佛法之難，經中說，就像一隻獨眼烏龜潛藏在海底，過了一百年，才浮出水面，希望能遇到一塊浮木。想要轉變它的業報，但是木頭向西漂浮，烏龜卻可能向東探出頭，或者木頭向南漂浮，烏龜向北探出頭。這樣相互錯開，不能相遇，烏龜就又沉入海底。再過一百年，浮出海面也是一樣。這樣輾轉經歷無數劫，聽聞佛法的難度，比這還要難上百倍。唉！像上面所說的四種困難，真是難中之難。而現在我們既然已經擺脫了這些困難，追隨釋迦牟尼佛的教誨，實在是萬幸。應該各自發起勇猛之心，守護好我們的『浮囊』（比喻人身），渡過生死大海，登上涅槃的彼岸，不要做出進入寶山卻空手而歸的後悔事啊。
勸告各位新學之人，應該生起歡喜慶幸之心，還要常常念及無常之身，就像閃電一樣短暫。如同井水乾涸，魚兒缺少水一樣；又像大象逼近，老鼠啃咬藤蔓一樣。唸唸之間，生命都在減少，每一次呼吸都難以保證。時時謹慎自己的身口意三業，不要與惡事相交往。歸依佛法僧三寶，受持戒律，五戒和八戒，十重戒和六重、八輕戒，乃至八萬四千戒，即使不能完全堅持，但可以每天誦唸。
《出曜經》中說：『這一天已經過去，生命也隨之減少，就像少水的魚一樣，還有什麼快樂可言呢？』（等等）。井比喻人身，水比喻時間，魚比喻人的生命，乾涸和減少比喻無常。又《賓度盧為優陀延王說法經》中說：過去有個人，走在曠野中，遇到一頭兇惡的大象，非常恐懼，無所依靠。他看到一口井，就抓住樹根，藏在井上。井上有黑白兩隻老鼠，啃咬樹根。這口井的四邊有四條毒蛇，想要咬他。而這口井下有三條毒龍。他既害怕四邊的毒蛇，又害怕井下的三條毒龍，所攀的樹，樹根搖動。樹上有蜂蜜，有兩三滴滴到他的口中。這時樹搖動，碰壞了蜂巢，眾多的蜜蜂飛散開來。
【English Translation】 English version: Attachment to beloved family members is why people cannot escape the cycle of rebirth. Even among those who renounce the world early, many revert to secular life. Therefore, renunciation is indeed difficult, as can be understood. Regarding the difficulty of hearing the Dharma, the sutra says, 'It is like a one-eyed turtle submerged in the ocean. After a hundred years, it surfaces, hoping to encounter a piece of driftwood. Wishing to transform its karmic retribution, but the wood floats westward, while the turtle may emerge eastward, or the wood floats southward, while the turtle emerges northward. Thus, they miss each other, and the turtle sinks back to the bottom of the sea. After another hundred years, surfacing is the same. Through countless kalpas (aeons), hearing the Buddha's Dharma is a hundred times more difficult than that.' Alas! The four difficulties mentioned above are the most difficult of all difficulties. Now that we have escaped these difficulties and follow the teachings of Shakyamuni Buddha, it is truly fortunate. We should each generate a courageous mind, protect our 'floating raft' (metaphor for the human body), cross the ocean of birth and death, and reach the shore of Nirvana, lest we regret entering a mountain of treasures empty-handed.
Admonish all new learners to generate a joyful and celebratory mind, and to constantly remember the impermanent body, as fleeting as lightning. Like a well drying up, with fish lacking water; or like an elephant approaching, with rats gnawing at vines. With every thought, life diminishes, and each breath is difficult to guarantee. At all times, be mindful of your three karmas (body, speech, and mind), and do not associate with evil deeds. Take refuge in the Three Jewels (Buddha, Dharma, Sangha), uphold the precepts, the Five Precepts and the Eight Precepts, the Ten Major Precepts and the Six Minor and Eight Minor Precepts, and even the Eighty-four Thousand Precepts. Even if you cannot fully uphold them, you can recite them daily.
The Chūtya Sūtra says, 'This day has passed, and life diminishes accordingly, like fish with little water, what joy is there?' (etc.). The well is a metaphor for the human body, water is a metaphor for time, fish is a metaphor for human life, and drying up and diminishing are metaphors for impermanence. Furthermore, the Pindola Bharadvaja Explains the Dharma to King Udayana Sutra says: 'In the past, there was a person walking in the wilderness who encountered a fierce elephant, filled with fear and without refuge. He saw a well and grabbed onto a tree root, hiding above the well. There were two rats, one black and one white, gnawing at the tree root. Around the well were four poisonous snakes, wanting to bite him. Below the well were three poisonous dragons. He feared the four snakes around him and the three dragons below him. The tree he was clinging to was shaking. There was honey on the tree, and two or three drops fell into his mouth. At that moment, the tree shook, breaking the beehive, and many bees scattered.'
𠯗螫其人。野火復起。來燒其樹。大王當知。彼人苦惱不可稱計。得味甚少。苦患甚多。野喻生死。人喻凡夫。像喻無常。井喻人身。根喻人命。白黑二鼠喻于晝夜。嚙樹根者喻唸唸減。四蛇喻四大。蜜喻五欲。蜂喻惡覺。火喻老邁。三龍喻三惡道。言三業者。身口意也。一切罪善無非三業所造。謂身殺盜淫。口妄綺兩惡。意貪瞋癡也。縱三業則十惡。慎三業則十善。惡則三塗苦報。善則人天樂報。亦是出世成佛之因。言三歸者。歸依十方三世一切常住佛法僧三寶也。三寶有三種。謂同體別體住持等也。同體者。謂於一真如上。說為三也。一者真如是覺性名佛寶。二者真如有軌持義名法寶。三者真如有和合義名僧寶。別體者。小乘則說丈六金身是佛寶。四諦十二因緣生空是法寶。四果緣覺是僧寶。大乘則說三身如來是佛寶。二空教是法寶。三賢十聖是僧寶。住持者。金木塑𦘕是佛寶。三藏文句是法寶。剃髮染衣是僧寶。然其本是一。若凡夫發心歸依者。無如別體三寶。何謂。若歸佛時。應念法報應三身。一體無別。是大慈父。能拔眾見一切苦惱。與無量樂。歸法時。應唸經律論三藏。大小無差。是好良藥。能療眾生三惑之病。證涅槃樂。歸僧時。應念聖賢凡三類。高下無間。是大福田。能去眾生貧窮困苦。與諸福樂。
【現代漢語翻譯】 現代漢語譯本 蜜蜂蜇那個人。野火又燒起來了，來燒他的樹。大王您應當知道，那人的苦惱是不可計量的，得到的甜味很少，苦患卻很多。野地比喻生死輪迴，人比喻凡夫，大象比喻無常，井比喻人身，樹根比喻人的壽命，黑白兩隻老鼠比喻晝夜，啃咬樹根比喻唸唸衰減，四條蛇比喻四大，蜂蜜比喻五欲，蜜蜂比喻惡念，火比喻衰老，三條龍比喻三惡道。所說的『三業』，是指身、口、意。一切罪惡和善行，沒有不是由三業所造作的。所謂身業的殺、盜、淫，口業的妄語、綺語、兩舌、惡口，意業的貪、嗔、癡。放縱三業就會造作十惡，謹慎三業就會行十善。造惡就會有三塗的苦報，行善就會有人天的樂報，也是出世成佛的因。所說的『三歸』，是指歸依十方三世一切常住的佛、法、僧三寶。三寶有三種，即同體三寶、別體三寶、住持三寶等。同體三寶，是指在同一個真如之上，說為三寶。一者，真如是覺性，名為佛寶；二者，真如有軌則持守的意義，名為法寶；三者，真如有和合的意義，名為僧寶。別體三寶，小乘認為丈六金身是佛寶，四諦、十二因緣、人空是法寶，四果阿羅漢、緣覺是僧寶。大乘認為三身如來是佛寶，二空之教是法寶，三賢十聖是僧寶。住持三寶，金、木、泥塑的佛像是佛寶，《三藏》文句是法寶，剃髮染衣的出家人是僧寶。然而它們的根本是一。如果凡夫發心歸依，最好是歸依別體三寶。為什麼呢？如果歸依佛時，應當念法身、報身、應身，一體沒有差別，是大慈悲的父親，能夠拔除眾生的一切苦惱，給予無量的快樂。歸依法時，應當唸經、律、論三藏，大小乘沒有差別，是好的良藥，能夠醫治眾生三種迷惑的疾病，證得涅槃的快樂。歸依僧時，應當念聖人、賢人、凡人三類，高下沒有間隔，是大福田，能夠去除眾生的貧窮困苦，給予各種福樂。
【English Translation】 English version Bees sting that person. Wildfires rise again, coming to burn his tree. Great King, you should know that the suffering of that person is immeasurable, the sweetness gained is very little, but the suffering is great. The wilderness is a metaphor for the cycle of birth and death (samsara), the person is a metaphor for ordinary beings (pudgala), the elephant is a metaphor for impermanence (anitya), the well is a metaphor for the human body (kaya), the roots are a metaphor for human life (ayu), the two mice, black and white, are a metaphor for day and night, gnawing at the roots is a metaphor for the continuous decrease of life, the four snakes are a metaphor for the four great elements (mahabhuta), the honey is a metaphor for the five desires (panca kama guna), the bees are a metaphor for evil thoughts (akuśala vitarka), the fire is a metaphor for old age (jara), the three dragons are a metaphor for the three evil realms (tri-durgati). The 『three karmas』 refer to body, speech, and mind. All sins and virtues are created by these three karmas. The bodily actions are killing, stealing, and sexual misconduct; the verbal actions are lying, embellished speech, divisive speech, and harsh speech; the mental actions are greed, hatred, and delusion. Indulging in the three karmas leads to the ten non-virtuous actions (dasa akusala), while restraining the three karmas leads to the ten virtuous actions (dasa kusala). Evil leads to the suffering of the three lower realms, while good leads to the happiness of humans and gods, and is also the cause of attaining Buddhahood. The 『three refuges』 refer to taking refuge in the Buddha, Dharma, and Sangha, the three jewels (triratna) that are the constant refuge of all beings in the ten directions and three times. There are three types of the three jewels: the three jewels as the same essence (samatva triratna), the three jewels as distinct entities (bheda triratna), and the three jewels as symbols (pratibimba triratna). The three jewels as the same essence means that on the one true suchness (tathata), we speak of the three jewels. First, true suchness is the nature of awareness, called the Buddha jewel; second, true suchness has the meaning of upholding principles, called the Dharma jewel; third, true suchness has the meaning of harmony, called the Sangha jewel. The three jewels as distinct entities: in the Hinayana tradition, the golden body of sixteen feet is the Buddha jewel, the Four Noble Truths (catvari arya satyani), the Twelve Links of Dependent Origination (dvadasanga pratitya samutpada), and the emptiness of self (pudgala-sunyata) are the Dharma jewel, and the Arhats of the four fruits (phala) and Pratyekabuddhas are the Sangha jewel. In the Mahayana tradition, the Trikaya Buddhas are the Buddha jewel, the teachings on the two emptinesses (dvi-sunyata) are the Dharma jewel, and the Three Sages (tri-arya) and Ten Saints (dasa-arya) are the Sangha jewel. The three jewels as symbols: images of the Buddha made of gold, wood, or clay are the Buddha jewel, the words and sentences of the Tripitaka are the Dharma jewel, and monks and nuns with shaved heads and wearing robes are the Sangha jewel. However, their essence is one. If ordinary beings generate the mind of refuge, it is best to take refuge in the three jewels as distinct entities. Why? When taking refuge in the Buddha, one should contemplate the Dharmakaya, Sambhogakaya, and Nirmanakaya, which are one without difference, and are the great compassionate father who can remove all suffering and give immeasurable joy. When taking refuge in the Dharma, one should contemplate the Sutra, Vinaya, and Abhidhamma, the three baskets (tripitaka), without difference between the Greater and Lesser Vehicles, which are good medicine that can cure the diseases of the three confusions (trividha klesa) of sentient beings and attain the bliss of Nirvana. When taking refuge in the Sangha, one should contemplate the three types of beings: saints, sages, and ordinary beings, without distinction of high or low, who are a great field of merit (punya-ksetra) that can remove the poverty and suffering of sentient beings and give all kinds of blessings and happiness.
言聖賢凡者。若大乘。則自等覺降初地名聖。向行住名賢。十信及五品名凡。若小乘。則支佛及四果為聖。七方便為賢。亦名為凡也。大方便經云。三寶為所歸者。以救護為義。譬如有人有罪于王。投向異國。以求救護。異國王言。汝來無畏。莫出我境。莫違我教。必相救護。若誠心三寶。更無異向。不違佛教。魔王邪惡無如之何。又折伏羅漢經云。昔忉利天子壽命垂盡。五衰相現。觀壽終后。墮豬胎中。愁悶不樂。有天告之。佛能脫卿之罪。即到佛所。作禮未問。佛告天子。一切萬物皆歸無常。汝素所知。何得憂愁。天具白佛。佛言。欲離豚身。當誦三歸。即從佛教。晨夜自歸。七日壽盡。下生維耶離國。作長者子。在母胞胎。日三自歸。始生墮地。亦跪自歸。舉家深怪。謂之熒惑。意欲殺之。唯父有識曰。此兒者非凡流也。世人百歲。尚未曉自歸三尊。況初墮地而能稱南無佛耶。好視養之。兒年七歲。告父母曰。我欲供養佛僧。父母異而諾之。營辦供具。佛及眾僧來應兒供。而為說法。兒及父母皆得阿惟越致(云云)。
言五戒者。一不殺。二不盜。三不邪淫。四不妄語。五不飲酒也。言八戒者。前五如上。更加三。謂一過中不食。二不著華鬘瓔珞。不坐高廣大床。三不自作歌舞伎樂。故往觀聽也。言十重
【現代漢語翻譯】 現代漢語譯本 關於聖賢凡夫的說法。如果按照大乘佛教的觀點，從等覺菩薩降到初地菩薩，可以稱為『聖』。處於向行、住位的菩薩稱為『賢』。十信位的菩薩和五品位的凡夫稱為『凡』。如果按照小乘佛教的觀點，辟支佛和四果阿羅漢稱為『聖』，七方便行者稱為『賢』，也可以稱為『凡』。《大方便經》中說，皈依三寶的意義在於尋求救護。比如有人觸犯了國王，就逃往其他國家尋求庇護。那個國家的國王說：『你來吧，不要害怕。不要離開我的國境，不要違揹我的教導，我一定會保護你。』如果真心皈依三寶，不再有其他的想法，不違背佛教的教導，那麼魔王和邪惡勢力就無可奈何。還有《折伏羅漢經》中記載，過去忉利天（三十三天）的天子壽命將盡，出現了五衰相，看到自己死後將墮入豬胎，感到憂愁不樂。有天人告訴他，佛能夠解除你的罪業。於是他立刻去到佛的住所，禮拜佛但還未開口詢問。佛就告訴天子：『一切萬物都歸於無常，這是你本來就知道的，為何還要憂愁呢？』天子詳細地告訴了佛。佛說：『想要脫離豬身，應當誦唸三皈依。』天子就按照佛的教導，早晚都進行皈依。七天後壽命結束，下生到維耶離國（古印度城市名），成為一位長者的兒子。在母親的胎中，每天三次進行皈依。剛出生落地時，也跪著進行皈依。全家人都感到非常奇怪，認為他是妖邪，想要殺了他。只有他的父親有見識，說：『這個孩子不是普通人。世人活到一百歲，尚且不明白皈依三寶，何況他剛出生落地就能稱念南無佛（皈依佛）呢？』好好地照看他。這個孩子七歲時，告訴父母說：『我想要供養佛和僧眾。』父母感到驚異，但還是答應了他。於是準備了供養的器具，佛和眾僧前來應供，併爲他們說法。這個孩子和他的父母都得到了阿惟越致（不退轉）。 關於五戒的說法。一是戒殺生，二是戒偷盜，三是戒邪淫，四是戒妄語，五是戒飲酒。關於八戒的說法。前五條和五戒相同，另外增加三條，即：一、過了中午不再吃飯；二、不佩戴華麗的裝飾品，不坐高大寬廣的床；三、不自己唱歌跳舞，也不去觀看聽這些娛樂活動。關於十重
【English Translation】 English version Regarding the terms 'Sage,' 'Worthy,' and 'Mundane.' According to the Mahayana perspective, one who descends from the state of Near-Perfect Enlightenment (equivalent to the state of a Bodhisattva just before achieving Buddhahood) to the first Bhumi (stage of a Bodhisattva) is called a 'Sage.' Those in the stages of 'Progressing Practice' and 'Dwelling' are called 'Worthy.' Those in the Ten Faiths and the Five Grades are called 'Mundane.' According to the Hinayana perspective, Pratyekabuddhas (Solitary Buddhas) and those who have attained the Four Fruits (of Arhatship) are called 'Sages.' Those in the Seven Expedient Stages are called 'Worthy,' and can also be called 'Mundane.' The Mahopayakausalya Sutra says that taking refuge in the Three Jewels (Buddha, Dharma, Sangha) means seeking protection. For example, if someone commits a crime against a king, they flee to another country for refuge. The king of that country says, 'Come, have no fear. Do not leave my territory, and do not disobey my teachings. I will surely protect you.' If one sincerely takes refuge in the Three Jewels, has no other intentions, and does not disobey the Buddha's teachings, then the demon king and evil forces can do nothing. Furthermore, the Subjugation of the Arhat Sutra says that in the past, a Deva (god) of the Trayastrimsa Heaven (Heaven of Thirty-Three) was nearing the end of his life, and the five signs of decay were appearing. He saw that after death, he would be reborn in a pig's womb, and he felt worried and unhappy. A Deva told him that the Buddha could release him from his sins. So he immediately went to the Buddha's residence, and before he could bow and ask, the Buddha told the Deva, 'All things are impermanent. This is something you already know, so why are you worried?' The Deva explained the situation to the Buddha in detail. The Buddha said, 'If you want to be free from the pig's body, you should recite the Three Refuges.' The Deva followed the Buddha's teachings and took refuge day and night. After seven days, his life ended, and he was reborn in the country of Vaisali (an ancient Indian city) as the son of a wealthy man. In his mother's womb, he took refuge three times a day. When he was born and fell to the ground, he also knelt and took refuge. The whole family found it very strange and thought he was an evil spirit and wanted to kill him. Only his father had insight and said, 'This child is no ordinary person. People live to be a hundred years old and still do not understand taking refuge in the Three Jewels, let alone being able to recite Namo Buddha (Homage to the Buddha) as soon as he is born.' Take good care of him. When the child was seven years old, he told his parents, 'I want to make offerings to the Buddha and the Sangha (monastic community).' The parents were surprised but agreed. So they prepared offerings, and the Buddha and the Sangha came to receive the offerings and taught them the Dharma. The child and his parents all attained Avaivartika (non-retrogression). Regarding the Five Precepts. The first is to abstain from killing, the second is to abstain from stealing, the third is to abstain from sexual misconduct, the fourth is to abstain from false speech, and the fifth is to abstain from intoxicants. Regarding the Eight Precepts. The first five are the same as the Five Precepts, with three additional precepts: first, not eating after noon; second, not wearing garlands and ornaments, and not sitting on high and wide beds; third, not singing, dancing, or playing music oneself, nor going to watch or listen to these entertainments. Regarding the Ten Major
者。一殺。二盜。三不凈。四妄語。五酤酒。六說他過。七自讚。八貪。九恚。十謗三寶也。言四十八輕者。一見和尚阿阇梨乃至同行。應起迎禮如法供養。二不得故飲酒。亦教人飲。三不得食一切肉。四不食五辛。五見犯戒者教令懺悔。六見大乘法師自遠方來。迎請供養。三時說法。七有講法處。悉往聽受。八見諸病人。常應供養。如佛無異。九不得心背大乘受持二乘。十不得畜刀杖弓箭等鬥戰殺生之具。如是十戒應當學。複次一不得為利故入軍陣中往來。二不得販賣良人奴婢六畜市易棺材盛尸之器。三不得謗他善人乃至國王大臣言犯逆重。四不得放火焚燒山澤。五佛弟子乃至一切怨親。應教受持大乘經律。令發菩提心。六先學大乘。見新學菩薩來求經律。應如法說。七不得親近國王大臣。恃作威勢。橫取錢物。八日夜六時受菩薩戒。若不能解戒律因緣。不得為人作師授戒。九見持戒比丘。不得欺謗。十常行放生。見殺生人。方便救護。若父母兄弟死亡之日。應請法師講菩薩戒經。福資亡者。如是十戒應當學。複次一若人殺我父母兄弟。不得加報。二不得自恃聰明豪富。而不咨受先學法師經律。三自解經律。有新學菩薩來問。不得以輕慢噁心而不好答。四不得置佛經律。反學邪見外道俗典障道因緣。五為說法主乃至
【現代漢語翻譯】 現代漢語譯本： 這些是四十八輕戒。第一是殺生。第二是偷盜。第三是不凈行（邪淫）。第四是妄語。第五是賣酒。第六是說他人過失。第七是自我讚揚。第八是貪婪。第九是嗔恚。第十是誹謗三寶（佛、法、僧）。 說到四十八輕戒：第一，見到和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）乃至同行，應該起身迎接，如法供養。第二，不得故意飲酒，也不教唆他人飲酒。第三，不得食用一切肉類。第四，不食用五辛（大蒜、蔥、興渠、韭菜、薤）。第五，見到犯戒者，教導他們懺悔。第六，見到大乘法師從遠方來，迎接並供養，在三個時辰說法。第七，有講法的地方，都應該前去聽受。第八，見到各種病人，常常應該供養，視如佛陀沒有差別。第九，不得內心背離大乘，受持二乘（聲聞乘、緣覺乘）。第十，不得畜養刀、杖、弓箭等鬥戰殺生之器具。以上這十條戒律應當學習。 再次，第一，不得爲了利益進入軍隊陣營中往來。第二，不得販賣良人、奴婢、六畜，買賣棺材等盛放屍體的器具。第三，不得誹謗他人善人，乃至國王大臣，說他們犯了叛逆重罪。第四，不得放火焚燒山林沼澤。第五，佛弟子乃至一切怨親，應該教導他們受持大乘經律，令他們發起菩提心。第六，先學習大乘，見到新學菩薩來求經律，應該如法解說。第七，不得親近國王大臣，仗勢作威，橫取錢財物品。第八，日夜六時受菩薩戒，如果不能理解戒律因緣，不得為人作師授戒。第九，見到持戒比丘，不得欺騙誹謗。第十，常常實行放生，見到殺生的人，想方設法救護。如果父母兄弟死亡之日，應該請法師講解菩薩戒經，以福德資助亡者。以上這十條戒律應當學習。 再次，第一，如果有人殺害我的父母兄弟，不得加以報復。第二，不得自恃聰明豪富，而不請教先學法師經律。第三，自己理解經律，有新學菩薩來問，不得以輕慢噁心而不認真回答。第四，不得放置佛經律，反而學習邪見外道俗典等障礙修道的因緣。第五，作為說法的主講人乃至……
【English Translation】 English version: These are the forty-eight minor precepts. First is killing. Second is stealing. Third is unchaste conduct (sexual misconduct). Fourth is false speech. Fifth is selling alcohol. Sixth is speaking of others' faults. Seventh is self-praise. Eighth is greed. Ninth is anger. Tenth is slandering the Three Jewels (Buddha, Dharma, Sangha). Speaking of the forty-eight minor precepts: First, upon seeing a Upadhyaya (preceptor), Acarya (teacher), or even a fellow practitioner, one should rise to greet them and offer them offerings according to the Dharma. Second, one must not intentionally drink alcohol, nor encourage others to drink. Third, one must not eat any kind of meat. Fourth, one must not eat the five pungent spices (garlic, onions, asafoetida, leeks, and scallions). Fifth, upon seeing someone violating the precepts, one should teach them to repent. Sixth, upon seeing a Mahayana Dharma master coming from afar, one should welcome and offer them offerings, and have them expound the Dharma for three periods. Seventh, one should go to any place where the Dharma is being taught to listen and receive it. Eighth, one should always make offerings to all kinds of sick people, treating them as if they were no different from the Buddha. Ninth, one must not turn one's back on the Mahayana in one's heart and uphold the Two Vehicles (Sravakayana and Pratyekabuddhayana). Tenth, one must not keep knives, staffs, bows, arrows, or other instruments of fighting and killing. These ten precepts should be learned. Furthermore, first, one must not enter military formations for the sake of profit. Second, one must not sell free people, slaves, livestock, or trade in coffins or other containers for corpses. Third, one must not slander other good people, or even kings or ministers, saying that they have committed the serious crime of treason. Fourth, one must not set fire to mountains, forests, or marshes. Fifth, Buddhist disciples, and even all enemies and relatives, should be taught to uphold the Mahayana sutras and precepts, so that they may arouse the Bodhi mind. Sixth, having first studied the Mahayana, when a newly learning Bodhisattva comes seeking sutras and precepts, one should explain them according to the Dharma. Seventh, one must not associate closely with kings or ministers, relying on their power to act arrogantly and extort money and goods. Eighth, one should receive the Bodhisattva precepts six times day and night; if one does not understand the causes and conditions of the precepts, one must not act as a teacher and transmit the precepts to others. Ninth, upon seeing a Bhiksu who upholds the precepts, one must not deceive or slander them. Tenth, one should always practice releasing living beings, and upon seeing someone killing living beings, one should find ways to protect them. If one's parents or siblings die, one should invite a Dharma master to expound the Bodhisattva Precept Sutra, and use the merit to benefit the deceased. These ten precepts should be learned. Furthermore, first, if someone kills my parents or siblings, one must not retaliate. Second, one must not rely on one's own intelligence or wealth and fail to consult with Dharma masters who have studied the sutras and precepts before. Third, if one understands the sutras and precepts and a newly learning Bodhisattva comes to ask questions, one must not answer poorly with a contemptuous or malicious mind. Fourth, one must not put aside the Buddhist sutras and precepts and instead study heretical views, externalist doctrines, or worldly classics that obstruct the path. Fifth, as the main speaker of the Dharma, and even...
僧坊主。善守三寶物。莫無度用。六先在僧坊中住。乃至大眾中住。有客菩薩比丘來。應起迎來送去種種供養。又若檀越來諸眾僧。僧坊主應先差送客僧。七不得受別請利養入己。八若請僧求愿之時。當次第請。不得別請。九不得為利故販賣男女色。自手作食。自磨自舂。占相吉兇。一切咒術工巧等。十不得為白衣通致男女交會之事。如是十戒應當學。複次一若見外道一切惡人。賣佛菩薩形像。及賣經律。當教化取物贖之。二不得以輕秤小㪷誑人取物。又不得長養貓貍豬狗。三不得觀男女等斗及軍陣兵將等鬥。亦不得聽琴瑟箜篌技樂之聲。又不得樗捕圍棋六博等戲。乃至爪鏡楊枝而作卜筮。諸惡技術。四護持禁戒。日夜六時。讀誦是戒。猶如金剛。如護浮囊。自知我是未成之佛。五孝順父母師僧三寶。又愿得好師善友。教我大乘。使我開解。如法修行。唸唸不去心。六持佛禁戒。作是愿言。寧以此身。投熾然猛火大坑刀山。終不毀犯諸佛經律。與諸女人。作不凈行。寧以鐵綱。千重周匝纏身。終不以破戒之身。受信心檀越一切衣服。寧吞熱鐵。經百千劫。終不以破戒之口。受信心檀越百味飲食。乃至愿一切眾生悉得成佛。七常應春秋頭陀。冬夏坐禪。楊枝。澡豆。三衣。瓶缽。坐具。錫杖。香爐。漉水囊。手巾。刀子
【現代漢語翻譯】 現代漢語譯本 僧坊主（寺院的管理者）。應妥善守護三寶（佛、法、僧）之物，不得過度使用。六、首先應住在僧坊中，乃至大眾之中。如有遠來的菩薩比丘，應起身迎接，恭敬送別，並提供種種供養。此外，如有檀越（施主）供養眾僧，僧坊主應先安排招待遠來的僧人。 七、不得接受私人的供養，將其據爲己有。八、如果有人請求僧人祈福，應當按照順序邀請，不得特別指定。九、不得爲了利益販賣人口，或從事色情交易。不得親手烹飪食物，自己磨米舂米，占卜吉兇，從事一切咒術和工巧等活動。十、不得為在家男女牽線搭橋，促成不正當的男女關係。以上十條戒律應當學習。 其次，一、如果見到外道或惡人販賣佛菩薩的畫像，以及經書，應當教化他們，並出資贖回這些物品。二、不得使用短斤少兩的秤具欺騙他人，謀取財物。也不得飼養貓、貍、豬、狗等動物。三、不得觀看男女之間的爭鬥，以及軍隊之間的戰爭。也不得聽琴瑟箜篌等樂器的演奏。不得玩樗蒲、圍棋、六博等遊戲，甚至用指甲、鏡子、楊枝等物進行占卜。要杜絕各種不良的技藝。 四、護持禁戒，日夜六時（晝夜不停），讀誦這些戒律，視之如金剛般堅固，如保護漂浮的囊袋般小心。要時刻提醒自己是尚未成佛的修行者。五、孝順父母、師長、僧寶三寶。並祈願能遇到好的老師和善友，教導我大乘佛法，使我開悟解脫，如法修行，念念不忘。 六、持守佛陀的禁戒，併發愿說：『寧願以此身投入熾熱的猛火、深坑、刀山，也絕不毀犯諸佛的經律，與女人行不凈之事。寧願用鐵網千重纏繞全身，也絕不以破戒之身，接受信徒的供養。寧願吞食熱鐵，經歷百千劫，也絕不以破戒之口，接受信徒的美味飲食。』乃至發願一切眾生都能成就佛果。 七、經常應在春秋季節進行頭陀行（苦行），冬夏季節坐禪修行。應常備楊枝（牙刷）、澡豆（洗滌用品）、三衣（袈裟）、瓶缽（食器）、坐具（坐墊）、錫杖（禪杖）、香爐、漉水囊（濾水器）、手巾、刀子等物。
【English Translation】 English version The monastery head should carefully guard the property of the Three Jewels (Buddha, Dharma, Sangha) and not use them excessively. Six: First, reside in the monastery, and even among the assembly. If a visiting Bodhisattva Bhikshu comes, one should rise to welcome them, respectfully see them off, and provide various offerings. Furthermore, if donors come to offer to the Sangha, the monastery head should first arrange to receive the visiting monks. Seven: One should not accept private offerings and keep them for oneself. Eight: If someone requests monks to pray for blessings, one should invite them in order, and not specially designate anyone. Nine: One should not sell people for profit or engage in prostitution. One should not cook food oneself, grind rice or pound rice oneself, divine good or bad fortune, or engage in any kind of spells or crafts. Ten: One should not act as a matchmaker for lay men and women, facilitating improper relationships. These ten precepts should be learned. Furthermore, one: If one sees heretics or evil people selling images of Buddhas and Bodhisattvas, as well as scriptures, one should teach them and redeem these items. Two: One should not use dishonest scales to deceive people and take their property. Nor should one raise cats, civets, pigs, or dogs. Three: One should not watch men and women fighting, or armies and generals fighting. Nor should one listen to the sounds of zithers, harps, or other musical performances. One should not play games such as chūpú, weiqi, or liùbó, or even use fingernails, mirrors, or willow branches for divination. One should avoid all kinds of evil skills. Four: Uphold the precepts, day and night, at all six times (constantly), reciting these precepts as if they were as solid as diamond, and protecting them as carefully as a floating bladder. One should always remind oneself that one is a practitioner who has not yet become a Buddha. Five: Be filial to parents, teachers, and the Three Jewels. And pray to meet good teachers and virtuous friends who can teach me the Mahayana Dharma, so that I can be enlightened and practice according to the Dharma, never forgetting it. Six: Uphold the Buddha's precepts, and make the vow: 'I would rather throw this body into a blazing fire, a deep pit, or a mountain of knives, than violate the scriptures and precepts of the Buddhas, and engage in impure acts with women. I would rather have my body wrapped a thousand times with iron nets than accept the offerings of faithful donors with a broken precept body. I would rather swallow hot iron for hundreds of thousands of kalpas than accept the delicious food of faithful donors with a broken precept mouth.' And even vow that all beings may attain Buddhahood. Seven: One should often practice dhūta (ascetic practices) in spring and autumn, and practice meditation in winter and summer. One should always have a toothbrush (yangzhi), cleansing powder (zaodou), three robes (kashaya), bowl (patra), sitting cloth (nishidana), staff (khakkhara), incense burner, water filter bag, towel, and knife.
。火鐆。鑷子。繩床。經。律。佛像。菩薩像。此十八物。常隨其身。若頭陀坐禪時。莫入難處。謂惡王土地。草木深䆳。師子虎狼。水火風難。劫賊毒蛇等。八應如法次第坐。不問老少貴賤。先受戒者前坐。后受戒者後坐。九常應教化一切眾生。建立僧坊佛塔。一切行道之處。又若疾病。國難賊難。父母兄弟死亡之日。一切齋會。乃至水火難。羅剎難。杻械枷鎖繫縛其身。多淫多瞋多癡。皆應讀誦說此經律。如是九戒應當學。複次一與人授戒時。不得揀擇一切國王大臣比丘比丘尼信男信女淫男淫女無根二根。乃至一切鬼畜。但解法師語者。盡得受戒。唯除七遮七逆者。又出家者。不得禮拜國王父母六親。二不得為名聞利養故。詐現解一切經律。故與人授戒。三不得於未受菩薩戒者前。外道邪見人前。說此大戒。唯除國王。四若受正戒。故毀犯者。不得受檀越供養。亦不得行國王土地飲國王水。何者。此人法中大賊。畜生無異。木頭無異故。五受持大乘經律。剝皮刺血折骨書寫。乃至木皮紙絹竹帛亦得。常以七寶香華。如法供養。六見一切眾生唱言。汝等盡應受三歸十戒。乃至見牛馬豬羊一切畜生。心念口言。汝是畜生髮菩提心。七常行教化。入檀越家。不得立為白衣說法。應置高座上坐說法。諸人下坐聽受。八不得
【現代漢語翻譯】 現代漢語譯本 火鐆（取火工具）。鑷子。繩床（繩子編的床）。經（佛經）。律（戒律）。佛像。菩薩像。這十八種物品，應常隨身攜帶。如果頭陀（苦行僧）坐禪時，不要進入危險的地方，如惡王統治的土地，草木茂盛之處，有獅子、虎狼的地方，以及水災、火災、風災等災難，還有盜賊、毒蛇等。八、應當如法按照順序坐下，不分老少貴賤，先受戒的人坐在前面，后受戒的人坐在後面。九、應當經常教化一切眾生，建立僧坊佛塔，以及一切修行的地方。另外，如果生病，國家有難，遭遇盜賊，父母兄弟死亡之日，一切齋會，乃至水災、火災，羅剎（惡鬼）作難，被杻械枷鎖束縛身體，多淫慾、多嗔恨、多愚癡時，都應當讀誦宣說此經律。像這樣九條戒律應當學習。再次，一、給他人授戒時，不得選擇，一切國王大臣、比丘（和尚）、比丘尼（尼姑）、信男信女、淫男**、無根二根（指無效能力或雙性人），乃至一切鬼畜，只要能聽懂法師所說的話，都可以接受戒律，唯獨七遮（七種不許出家的情況）和七逆（七種大罪）的人除外。另外，出家的人，不得禮拜國王、父母、六親。二、不得爲了名聞利養的緣故，假裝通曉一切經律，故意給人授戒。三、不得在未受菩薩戒的人面前，以及外道邪見的人面前，宣說此大戒，唯獨國王除外。四、如果受了正戒，故意毀犯，不得接受施主的供養，也不得行走在國王的土地上，飲用國王的水。為什麼呢？因為此人是佛法中的大賊，與畜生、木頭沒有區別。五、受持大乘經律，剝皮刺血，折斷骨頭來書寫，乃至用木皮、紙絹、竹帛也可以，經常用七寶香華，如法供養。六、見到一切眾生，都應唱言：『你們都應當受三歸十戒。』乃至見到牛馬豬羊一切畜生，心中默唸，口中說：『你是畜生，發菩提心。』七、經常進行教化，進入施主家，不得站立著為白衣（在家信徒）說法，應當設定高座，坐在上面說法，其他人坐在下面聽受。八、不得
【English Translation】 English version Fire drill (tool for making fire). Tweezers. Rope bed. Sutra (Buddhist scripture). Vinaya (precepts). Buddha statue. Bodhisattva statue. These eighteen items should always be carried with oneself. If a Tudong (ascetic monk) is meditating, do not enter dangerous places, such as lands ruled by evil kings, places with dense vegetation, places with lions, tigers, and wolves, and disasters such as floods, fires, and windstorms, as well as robbers and poisonous snakes. Eight, one should sit in accordance with the Dharma and in order, regardless of age, status, or nobility; those who have taken the precepts earlier sit in front, and those who have taken the precepts later sit behind. Nine, one should always teach and transform all sentient beings, establish Sangharama monasteries and stupas, and all places of practice. In addition, if one is sick, the country is in trouble, one encounters thieves, on the day of the death of one's parents and siblings, all vegetarian gatherings, and even floods, fires, Rakshasa (evil spirit) troubles, being bound by shackles and fetters, being lustful, angry, and foolish, one should recite and expound this Sutra and Vinaya. These nine precepts should be learned. Furthermore, one, when giving precepts to others, one should not discriminate; all kings, ministers, Bhikshus (monks), Bhikshunis (nuns), believing men and women, lustful men**, those without roots or with two roots (referring to those without sexual ability or hermaphrodites), and even all ghosts and animals, as long as they can understand what the Dharma master says, can receive the precepts, except for those with the seven obstructions (seven situations that do not allow ordination) and the seven rebellious acts (seven major sins). In addition, those who have left home should not bow to kings, parents, or six relatives. Two, one should not pretend to understand all Sutras and Vinayas for the sake of fame and profit, and deliberately give precepts to others. Three, one should not expound these great precepts in front of those who have not taken the Bodhisattva precepts, and in front of heretics and those with wrong views, except for the king. Four, if one has taken the correct precepts and deliberately violates them, one should not accept offerings from donors, nor should one walk on the king's land or drink the king's water. Why? Because this person is a great thief in the Dharma, no different from animals or wood. Five, uphold the Mahayana Sutras and Vinayas, peeling off skin, piercing blood, breaking bones to write, and even using wood bark, paper, silk, bamboo, can also be used, and often use seven treasures, incense, and flowers to make offerings in accordance with the Dharma. Six, when seeing all sentient beings, one should chant: 'You should all take refuge in the Three Jewels and the Ten Precepts.' Even when seeing cattle, horses, pigs, sheep, and all animals, silently think in your heart and say with your mouth: 'You are an animal, generate Bodhicitta (the mind of enlightenment).' Seven, always engage in teaching and transformation, and when entering the donor's home, one should not stand and preach to laypeople, one should set up a high seat and sit on it to preach, and others should sit below and listen. Eight, one should not
故作破法者。不聽我四部弟子出家行道。亦不聽造建形像佛塔經律。九不得為名聞故。於國王百官前說佛法戒。橫與犯戒者作繫縛事。若聞外道惡人誹謗佛戒。如以三百矛刺心。寧自入地獄百劫。不聞一惡言破佛戒之聲。如是九戒應當學(云云)。已上十重及四十八輕。出梵網經。又有菩薩四百戒。苾芻二百五十戒。比丘尼五百戒。三千威儀戒。八萬細行戒。如是眾戒。三聚為總。所謂一者攝律儀戒。謂惡無不離。二者攝善法戒。謂善無不積。三者攝眾生戒。謂生無不度也。此等諸戒。初心凡夫難可具持。況今持戒堅固已過七百八十有餘年矣。以故時濁根劣。障濃信薄。持戒勢難。雖未具持。但誦亦可。抑又唯持三歸五戒。盡壽不破則大佳。不然七日乃至一日亦得。何者。如觀無量壽經云。若一日一夜持沙彌戒。命終即往極樂世界中品中生。又如上所引忉利天子。七日誦三自歸。轉劣獲勝故也。所言戒者。禁也勒也。謂禁情慾。如猴帶鎖。勒身口。如馬著轡。智度論云。大惡病中。戒為良藥。大怖畏中。戒為守護。死闇冥中。戒為明燈。三惡道中。戒為橋樑。五怖海中。戒為大船。又華嚴經云。如人慾成家宅。先整其基。菩薩亦爾。欲修萬行。先凈尸羅。薩波多論云。初受戒人。與佛齊等。有經云。受戒之人。於六道
【現代漢語翻譯】 現代漢語譯本 故意破壞佛法者，不聽許我的四部弟子（指出家男女二眾和在家男女二眾）出家修行，也不允許建造佛像、佛塔、經典。爲了名聞利養，在國王百官面前講說佛法和戒律，甚至橫加干涉，捆綁犯戒之人。如果聽到外道惡人誹謗佛戒，如同用三百支矛刺入心臟一般痛苦。寧願自己墮入地獄百劫，也不願聽到一句破壞佛戒的惡語。以上九條戒律應當學習。以上是十重戒和四十八輕戒，出自《梵網經》。此外，還有菩薩四百戒，比丘二百五十戒，比丘尼五百戒，三千威儀戒，八萬細行戒。這些戒律總括為三聚戒，即：一、攝律儀戒，斷絕一切惡行；二、攝善法戒，修集一切善行；三、攝眾生戒，普度一切眾生。這些戒律，對於初發心的凡夫來說，難以完全持守。更何況現在持戒堅固的時代已經過去七百八十多年了，因為時代污濁，根器低劣，業障深重，信心薄弱，持戒非常困難。即使不能完全持守，僅僅誦讀也可以。或者僅僅持守三歸五戒，終身不破也很好。甚至七天乃至一天也可以。為什麼呢？如《觀無量壽經》所說，如果一日一夜持沙彌戒，命終之後就能往生極樂世界的中品中生。又如上面所引用的忉利天子，七日誦持三自歸（皈依佛、皈依法、皈依僧），就能轉劣為勝。所謂戒，就是禁制和約束。禁制情慾，如同猴子被鎖鏈束縛；約束身口，如同馬被韁繩控制。《智度論》說：『在大的惡病中，戒是良藥；在大的怖畏中，戒是守護；在死亡的黑暗中，戒是明燈；在三惡道中，戒是橋樑；在五怖海中，戒是大船。』《華嚴經》說：『如同人要建造房屋，先要整平地基。菩薩也是這樣，要修習萬行，先要清凈戒律。』《薩波多論》說：『初受戒的人，與佛相等。』有經典說：『受戒之人，在六道』
【English Translation】 English version Those who deliberately destroy the Dharma do not allow my fourfold disciples (referring to monks, nuns, laymen, and laywomen) to renounce their homes and practice the Way. Nor do they allow the construction of Buddha images, pagodas, or scriptures. For the sake of fame and gain, they preach the Buddha's teachings and precepts before kings and officials, and even interfere and bind those who violate the precepts. If they hear outsiders or evil people slander the Buddha's precepts, it is as painful as if three hundred spears were piercing their hearts. They would rather enter hell for hundreds of kalpas than hear a single evil word that destroys the Buddha's precepts. The above nine precepts should be learned. The above are the ten major precepts and forty-eight minor precepts, from the Brahma Net Sutra (Fan Wang Jing). In addition, there are the four hundred Bodhisattva precepts, the two hundred and fifty bhikshu (monk) precepts, the five hundred bhikshuni (nun) precepts, the three thousand rules of conduct, and the eighty thousand fine practices. These precepts are summarized into the three clusters of precepts, namely: first, the precepts of restraining the Vinaya (She luyi jie)—avoiding all evil; second, the precepts of gathering good Dharmas (She shanfa jie)—accumulating all good; and third, the precepts of benefiting sentient beings (She zhongsheng jie)—universally delivering all beings. These precepts are difficult for ordinary people with initial aspirations to fully uphold. Moreover, the era of firm adherence to the precepts has passed for more than seven hundred and eighty years. Because the times are impure, faculties are inferior, karmic obstacles are heavy, and faith is weak, it is very difficult to uphold the precepts. Even if one cannot fully uphold them, merely reciting them is acceptable. Or, it is very good to merely uphold the Three Refuges and Five Precepts for life without breaking them. Even seven days or even one day is acceptable. Why? As the Contemplation Sutra (Guan Wuliangshou Jing) says, if one upholds the shramanera (novice monk) precepts for one day and one night, one will be reborn in the middle grade of the middle level in the Pure Land of Ultimate Bliss after death. Also, as mentioned above, the Trayastrimsha (忉利 Daoli) Heaven's son, by reciting the Three Refuges (San Zi Gui - Refuge in the Buddha, Refuge in the Dharma, Refuge in the Sangha) for seven days, can transform inferiority into superiority. The so-called precept (jie) is prohibition and restraint. Prohibiting desires is like a monkey being bound by chains; restraining body and speech is like a horse being controlled by reins. The Mahaprajnaparamita Shastra (Zhi Du Lun) says: 'In great illnesses, precepts are good medicine; in great fears, precepts are protection; in the darkness of death, precepts are a bright lamp; in the three evil paths, precepts are a bridge; in the five fearful seas, precepts are a great ship.' The Avatamsaka Sutra (Hua Yan Jing) says: 'Just as a person who wants to build a house must first level the foundation, so too, a Bodhisattva who wants to cultivate the myriad practices must first purify the precepts.' The Sarvastivada Vinaya (Sapo Duo Lun) says: 'A person who initially receives the precepts is equal to the Buddha.' A sutra says: 'A person who receives the precepts, in the six paths'
中。隨所生處。皆輒為王。又云。坐受立破。猶勝不受。是以戒之功德不可具陳。廣如梵網楞嚴等經。及諸毗奈耶中說。若欲委知。請尋詳之。
佈施及安忍 精進修禪智 讀誦書經論 禮唸佛菩薩 或修營佛廟 或造建僧坊 或塑𦘕聖形 或修古經像 或歌詠三寶 或掃塔獻華 或燒香然燈 或作樂供養 或奉養師親 或行世仁義 或敬老慈幼 或悲諸有情 或隨喜他善 或謙心軟語 隨宜但行一 亦當成佛道
言佈施者。梵云檀。有三種。謂身命財法也。所言身命施者。頭目手足。除得忍菩薩。余所不能。故身子至第六心而退也。言財施者。奴婢象馬及諸珍寶等。此則不在多少。但隨分盡情耳。故貪女施兩錢。現作王妃。老母施臭米汁。即生天上。有云。捨身猶屬財施。言法施者。若從諸佛及善知識。聞說世間出世間善法。若從經論中聞。以清凈心。為人演說。皆名法施。若以財施比法施。則千萬億分不及其一。故金剛經云。若人一日三舍恒河沙等身佈施。如是經無量劫。以身佈施。若人持此經。乃至一句為人演說。其福勝彼。言安忍者。梵云羼提。謂內心能安忍外所辱境也。忍有二種。謂生與法。生謂外人瞋罵打害等。法是寒熱風雨飢渴老病等。於此二境。
心安不動。如富樓那修思。若有來罵者。喜不加拳。若遇拳之者。喜不加杖未。若遇杖之者。喜不加刀刃。若遇刀害者。自念我欲早離五陰毒身。賴有善友。斷我苦本。可不珍重。如是操心。則非但斷怨。福智彌高矣。故永嘉云。觀惡言是功德。此則成吾善知識(云云)。
言精進者。梵云毗離耶。謂勤行善法。不自放逸也。精進有二種。一身。二心。謂塑𦘕聖容。書寫經典。禮誦講說。修諸善法。無有休息。是為身精進。勤行善道禪定智慧。心心相續。無有間斷。是為心精進也。由此毗離一度力故。五度方圓矣。如釋尊行因之時。七日翅足。功超彌勒。良由於此。故經云。未有一法從懈怠中生(云云)。
言禪者梵語。具云禪那。此云思惟修。禪有二種。謂世與出世。言世間禪者。謂根本四禪四無量心四無色定。即是凡夫所行禪也。出世間禪者。謂六妙門十六特勝通明。乃至三明六通。此則二乘共禪。如首楞嚴等百八三昧。諸佛不動等百二十三昧。是則諸佛菩薩所修禪也。不與凡夫二乘共也。夫禪之所以為功用者。靜諸雜慮。制心一處。見性成佛爾。三世諸佛一切菩薩。莫不皆從此門而入。故先德云。縱經萬歲修諸散善。不如一食頃安心靜慮(云云)。抑若論其邪正及修觀方便者。似乎文煩。故不錄示
【現代漢語翻譯】 現代漢語譯本：心能安住而不動搖。例如富樓那（Purna，佛陀弟子）修習思惟。如果有人來謾罵，心中喜悅而不還擊。如果有人用拳頭打，心中喜悅而不使用棍杖。如果有人用棍杖打，心中喜悅而不使用刀刃。如果有人用刀刃傷害，就想我想要早日脫離這五陰（panca-skandha，色、受、想、行、識）的毒害之身，幸虧有善友，斬斷我的痛苦之根。怎能不珍惜重視呢？這樣用心，則不僅能斷除怨恨，福德和智慧也會更加增高。所以永嘉（Yongjia，唐代禪師）說：『看待惡語是功德。』這就能成就我的善知識（kalya-mitra，指引正道的朋友）。
說到精進，梵語是毗離耶（Virya，努力、勤奮）。就是勤奮地修行善法，不放縱自己。精進有兩種：一是身精進，二是心精進。身精進是指塑造、繪畫佛像，書寫經典，禮拜、誦讀、講說，修習各種善法，沒有休息。這是身精進。心精進是指勤奮地修行善道、禪定、智慧，心心相續，沒有間斷。這是心精進。由於毗離耶（Virya）這一度（paramita，到達彼岸的方法）的力量，其餘五度（佈施、持戒、忍辱、禪定、智慧）才能圓滿。例如釋迦牟尼佛（Sakyamuni，佛教創始人）在修行因地時，七日行走，超越了彌勒佛（Maitreya，未來佛），就是因為這個原因。所以經書上說：『沒有哪一種法是從懈怠中產生的。』
說到禪，梵語具足的說法是禪那（Dhyana，冥想、禪定）。這裡的意思是思惟修。禪有兩種，即世間禪和出世間禪。世間禪是指根本四禪（catuh-dhyana，色界四禪）、四無量心（catasro apramanah，慈、悲、喜、舍）和四無色定（catasrah-arupya-samapattayah，空無邊處定、識無邊處定、無所有處定、非想非非想處定），這是凡夫所修行的禪。出世間禪是指六妙門（sad-anapana-smrti，數息、隨息、止、觀、還、凈）、十六特勝（sodasa-visesa，十六勝行觀）、通明，乃至三明（tisro vidyah，宿命明、天眼明、漏盡明）、六通（sadabhijnah，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。這是二乘（sravaka-yana，聲聞乘；pratyeka-buddha-yana，緣覺乘）共同修行的禪。例如首楞嚴（Surangama-samadhi）等一百零八種三昧（samadhi，禪定），諸佛不動等一百二十三種三昧，這是諸佛菩薩所修行的禪，不與凡夫和二乘共有。禪之所以有功用，在於止息各種雜念，使心專注於一處，從而見性成佛。三世諸佛和一切菩薩，沒有不是從此門進入的。所以前代的賢者說：『縱然經過萬年修行各種散亂的善行，也不如一頓飯的時間安心靜坐。』至於論述禪的邪正以及修觀的方法，似乎過於繁瑣，所以不在此記錄說明。
【English Translation】 English version: The mind is at peace and unmoving. Like Purna (a disciple of the Buddha) cultivating contemplation. If someone comes to scold, be joyful and do not retaliate with a fist. If someone strikes with a fist, be joyful and do not use a staff. If someone strikes with a staff, be joyful and do not use a knife. If someone harms with a knife, think to oneself, 'I wish to quickly leave this poisonous body of the five skandhas (panca-skandha, form, feeling, perception, mental formations, consciousness). Fortunately, I have a good friend who cuts off the root of my suffering. How can I not cherish this?' If you cultivate your mind in this way, you will not only cut off resentment, but your blessings and wisdom will also increase. Therefore, Yongjia (a Chan master of the Tang Dynasty) said, 'Viewing harsh words as merit' This will make them my good teachers (kalya-mitra, a friend who guides one to the right path).
Speaking of diligence, the Sanskrit is Virya (Virya, effort, diligence). It means diligently practicing good deeds and not indulging oneself. There are two types of diligence: physical and mental. Physical diligence refers to sculpting and painting Buddha images, writing scriptures, prostrating, reciting, lecturing, and cultivating various good deeds without rest. This is physical diligence. Mental diligence refers to diligently practicing the path of goodness, meditation, and wisdom, with the mind continuously flowing without interruption. This is mental diligence. Because of the power of this Virya paramita (paramita, method of reaching the other shore), the other five paramitas (generosity, morality, patience, meditation, wisdom) can be perfected. For example, when Sakyamuni Buddha (Sakyamuni, founder of Buddhism) was cultivating the causes, he walked for seven days, surpassing Maitreya (Maitreya, the future Buddha), and this was due to this. Therefore, the scriptures say, 'No dharma arises from laziness.'
Speaking of Chan, the full Sanskrit term is Dhyana (Dhyana, meditation). Here it means contemplative cultivation. There are two types of Chan: worldly and transcendental. Worldly Chan refers to the fundamental four dhyanas (catuh-dhyana, the four dhyanas of the form realm), the four immeasurable minds (catasro apramanah, loving-kindness, compassion, joy, equanimity), and the four formless attainments (catasrah-arupya-samapattayah, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception). This is the Chan practiced by ordinary people. Transcendental Chan refers to the six wondrous gates (sad-anapana-smrti, counting breaths, following breaths, stopping, observing, returning, purifying), the sixteen special insights (sodasa-visesa, the sixteen special contemplations), penetrating clarity, and even the three insights (tisro vidyah, knowledge of past lives, divine eye, extinction of outflows) and the six supernormal powers (sadabhijnah, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, extinction of outflows). This is the Chan practiced jointly by the two vehicles (sravaka-yana, Hearer Vehicle; pratyeka-buddha-yana, Solitary Realizer Vehicle). For example, the Surangama-samadhi (Surangama-samadhi) and other one hundred and eight samadhis (samadhi, meditation), the Immovable samadhi of the Buddhas and other one hundred and twenty-three samadhis, are the Chan cultivated by the Buddhas and Bodhisattvas, not shared by ordinary people and the two vehicles. The function of Chan lies in quieting various distracting thoughts, focusing the mind on one place, and thereby seeing one's nature and becoming a Buddha. All Buddhas of the three times and all Bodhisattvas enter through this gate. Therefore, the virtuous ones of the past said, 'Even if one cultivates various scattered good deeds for ten thousand years, it is not as good as sitting peacefully in meditation for the time it takes to eat a meal.' As for discussing the correctness and incorrectness of Chan and the methods of cultivation, it seems too verbose, so I will not record and explain it here.
。若要詳之。請覽天臺摩訶止觀論。于中廣說禪門修行之相。揀邪正。曉偏圓。坥然明白。如指諸掌。
言智慧者。梵云般若。謂照了一切諸法皆不可得。而能通達一切無礙。智慧有三。一者求聲聞智。謂從初四念處。因觀四諦。乃至證無生智。二者求緣覺智。謂觀十二因緣。覺悟無生。三者求佛道智。謂菩薩從初發心已來。勤行六度。破魔斷結。終成正覺。乃至入于無餘涅槃。若菩薩以清凈心。修此三種智慧故。名為般若。金剛經云。一切諸佛及諸佛阿耨菩提法。皆從此經出。故云般若為諸佛之母。又此般若生佛共有。但由迷悟。且分高下。茍知斯理而研心。則即顯本有平等大慧。是則寧有生佛之異乎。故凈名云。平等真法界。佛不度眾生。有云。若菩薩不聞般若。則去佛道遠。雖在凡夫。學般若者。則得名為來成之佛。夫菩薩萬行。不出六度。於此六度。般若為總。茍修般若。已具行於六度萬行。佛言。若說六度功德因緣。窮劫不盡(云云)。
言讀誦經論者。一代教中。有經律論三藏。于中亦有大乘小乘顯教密教也。佛境本無二三大小差別。隨順群機。故茲爾耳。且如來出世大意。欲令眾生皆入大乘。而有小機。不能預大。為此自說三乘。使得小益。漸引入大。故法華經云。入大乘為本。以故說是
【現代漢語翻譯】 現代漢語譯本：如果想要詳細瞭解，請閱讀天臺宗的《摩訶止觀論》。其中廣泛地闡述了禪門修行的各種形態，辨別邪正，明瞭偏圓，清清楚楚，就像看手掌一樣明白。
所說的智慧，梵語稱為『般若』(Prajna，智慧)。指的是照見並瞭解一切諸法都是不可得的，從而能夠通達一切而沒有障礙。智慧有三種：第一種是求聲聞的智慧，指的是從最初的四念處(Four Foundations of Mindfulness)開始，因為觀察四諦(Four Noble Truths)，乃至證得無生智(Wisdom of Non-origination)；第二種是求緣覺的智慧，指的是觀察十二因緣(Twelve Links of Dependent Origination)，覺悟無生；第三種是求佛道的智慧，指的是菩薩從最初發心以來，勤奮地修行六度(Six Perfections)，破除魔障，斷除煩惱，最終成就正覺(Perfect Enlightenment)，乃至進入無餘涅槃(Nirvana without remainder)。如果菩薩以清凈的心，修習這三種智慧，所以稱為般若。《金剛經》說：『一切諸佛以及諸佛的阿耨多羅三藐三菩提法(Anuttara-samyak-sambodhi，無上正等正覺)，都從此經而出。』所以說般若是諸佛之母。而且這種般若為佛和眾生所共有，只是因為迷惑和覺悟，才區分出高下。如果懂得這個道理而用心研究，那麼就能顯現出本有的平等大智慧。這樣哪裡還有佛和眾生的區別呢？所以《維摩詰經》說：『平等真法界，佛不度眾生。』有人說：『如果菩薩不聽聞般若，那麼就遠離佛道。』即使是凡夫，學習般若的人，也能被稱為未來成佛的佛。菩薩的萬行，不出六度。在這六度中，般若為總綱。如果修習般若，就已經具備了六度萬行。佛說：『如果說六度功德因緣，窮盡劫數也說不完。』（云云）。
所說的讀誦經論，一代教法中，有經、律、論三藏(Tripiṭaka)。其中也有大乘(Mahayana)、小乘(Hinayana)、顯教(Exoteric teachings)、密教(Esoteric teachings)。佛的境界本來沒有二三大小的差別，只是隨順眾生的根機，所以才這樣。而且如來出世的大意，是想讓眾生都進入大乘，但有小乘根機的人，不能參與大乘。因此佛才自己說三乘(Three Vehicles)，使他們得到小益，逐漸引入大乘。所以《法華經》說：『以入大乘為根本，因此才說這些。』
【English Translation】 English version: If you want to know more details, please refer to the 『Mahāyāna-śamatha-vipassanā』 (Great Calming and Contemplation) of the Tiantai school. It extensively elaborates on the various forms of Chan (Zen) practice, distinguishes between right and wrong, clarifies biased and complete teachings, making everything clear as if looking at the palm of your hand.
What is meant by wisdom is called 『Prajna』 (般若, wisdom) in Sanskrit. It refers to illuminating and understanding that all dharmas are unattainable, thereby being able to penetrate everything without obstruction. There are three types of wisdom: the first is the wisdom of seeking Śrāvakas (聲聞, Hearers), which refers to starting from the initial Four Foundations of Mindfulness (四念處), observing the Four Noble Truths (四諦), and ultimately attaining the Wisdom of Non-origination (無生智); the second is the wisdom of seeking Pratyekabuddhas (緣覺, Solitary Buddhas), which refers to observing the Twelve Links of Dependent Origination (十二因緣) and awakening to non-origination; the third is the wisdom of seeking the Buddha path, which refers to Bodhisattvas diligently practicing the Six Perfections (六度) from the initial arising of the aspiration for enlightenment, breaking through demonic obstacles, severing afflictions, and ultimately achieving Perfect Enlightenment (正覺), and even entering Nirvana without remainder (無餘涅槃). If a Bodhisattva cultivates these three types of wisdom with a pure mind, it is called Prajna. The Diamond Sutra says: 『All Buddhas and the Dharma of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment) of all Buddhas come from this Sutra.』 Therefore, it is said that Prajna is the mother of all Buddhas. Moreover, this Prajna is shared by Buddhas and sentient beings, but it is only due to delusion and enlightenment that distinctions are made between high and low. If one understands this principle and studies it with the mind, then the inherent great wisdom of equality will be revealed. In that case, where is the difference between Buddhas and sentient beings? Therefore, the Vimalakirti Sutra says: 『The realm of true reality is equal, Buddhas do not liberate sentient beings.』 Someone said: 『If a Bodhisattva does not hear Prajna, then they are far from the Buddha path.』 Even if they are ordinary beings, those who study Prajna can be called Buddhas who will become Buddhas in the future. The myriad practices of Bodhisattvas do not go beyond the Six Perfections. Among these Six Perfections, Prajna is the general principle. If one cultivates Prajna, one already possesses the Six Perfections and myriad practices. The Buddha said: 『If one were to speak of the merits and causes of the Six Perfections, it would not be exhausted even after endless kalpas.』 (etc.).
What is meant by reading and reciting Sutras and Treatises is that in the teachings of a generation, there are the Tripitaka (三藏, Three Baskets) of Sutras, Vinaya (律, monastic rules), and Shastras (論, treatises). Among them, there are also Mahayana (大乘, Great Vehicle), Hinayana (小乘, Lesser Vehicle), Exoteric teachings (顯教), and Esoteric teachings (密教). The realm of the Buddha originally has no difference of two, three, large, or small, but it is in accordance with the capacities of sentient beings that it is so. Moreover, the great intention of the Tathagata (如來, Thus Come One) appearing in the world is to enable all sentient beings to enter the Mahayana, but there are those with the capacity for the Hinayana who cannot participate in the Mahayana. Therefore, the Buddha himself speaks of the Three Vehicles (三乘), so that they may obtain small benefits and gradually be led into the Mahayana. Therefore, the Lotus Sutra says: 『Taking entry into the Mahayana as the foundation, therefore these are spoken.』
經。惟諸行者當知此義。在經若論。莫揀大小。隨其所堪。皆應受持。嗚呼。今之學大乘者。但見般若方等部內融通之語。及與嘆大斥小之文。未深如來逗機設教微密之旨。豎大慢幢。非訶小乘。稍似不通。何者。方等部內嘆大斥小者。諸二乘人取小為足。不能迴轉。如來將欲令其恥小。故斥之。令其慕大。故次之。令其入大。故次說般若。融通淘汰。如是節節點檢警䇿。引入一乘。當知彈斥但被當機。非關後世初心凡夫。若此小法無益於物。佛滅度后。迦葉阿難經集之次。何不遺舍。而收集之。合置一藏耶。抑如佛世當機。尚有利鈍。利者頓入于大。鈍則由小入大。由是之故。教存大小。況今末代稟教行人。寧無優劣。是以優其樂大。劣則從小。各有所宜。理無妨礙。何用非之。且小乘之所以為過者。但著小忘大而已。茍迴心而向大。則何過之有。如長者誨兒以半字。必有由也。果如彼之所訶。行不由往。直行大道。莫幸如也。然若普天之民。純是君子。誠可爾也。若雜野人。豈其然乎。何者。若使野人行於大道。猶驅麋鹿游于城市故也。由是機教相差。益安在乎。或復有人引經云。唯誦不解。則為謗法。如役虛碓。竟無所益。如此局說。何足為信。夫人有愚智。智人取義。愚者守文。雖是智人。茍不用心推求。未
【現代漢語翻譯】 經文。希望各位修行者明白這個道理。對於經文的研習，不要區分大小乘，根據自己能夠理解和接受的程度，都應該接受和奉行。唉！現在學習大乘佛法的人，只看到《般若經》、《方等經》等經典中融通圓滿的說法，以及讚揚大乘、貶低小乘的文字，卻沒有深入理解如來佛根據不同根器施設教法的微妙用意。他們高舉大乘的旗幟，誹謗呵斥小乘，稍微有點不通達。為什麼呢？《方等經》等經典中讚揚大乘、貶低小乘，是因為那些二乘人滿足於小乘的境界，不能回心轉意。如來佛是爲了讓他們以小為恥，所以才貶低小乘；爲了讓他們仰慕大乘，所以才讚揚大乘；爲了讓他們進入大乘，所以才依次宣說《般若經》，進行融通和淘汰。像這樣，一節一節地檢查、警策，引導他們進入一乘佛法。應當明白，佛的彈斥只是針對當時的根機，與後世的初學凡夫無關。如果小乘佛法對眾生沒有益處，佛陀涅槃后，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）和阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）在結集經藏時，為什麼不捨棄小乘經典，而將它們收集起來，合併放在一個藏經中呢？即使在佛陀住世的時候，眾生的根機尚且有利鈍之分，根機銳利的人可以立即進入大乘，根機遲鈍的人則由小乘進入大乘。正因為如此，佛法才存在大小乘之分。更何況現在末法時代，接受佛法教導的修行人，難道沒有優劣之分嗎？所以，根機優越的人適合修習大乘，根機較差的人則適合修習小乘，各自都有適合自己的法門，道理上沒有什麼妨礙，為什麼要互相誹謗呢？而且小乘的過失，只是在于執著于小乘而忘記了大乘而已。如果能夠迴心向大乘，那又有什麼過失呢？就像長者教導孩子只認識一半的字，一定有他的原因。如果真的像那些誹謗小乘的人所說的那樣，不從小乘入手，直接修行大道，那當然是最好的。然而，如果天下的百姓，都是君子，那當然可以這樣。如果百姓中夾雜著沒有開化的鄉野之人，難道還能這樣嗎？為什麼呢？如果讓沒有開化的鄉野之人行走在大道上，就像驅趕麋鹿在城市裡遊蕩一樣。由此可見，根機和教法之間存在差異，又有什麼益處呢？或者有人引用經文說，只是誦讀而不理解，那就是誹謗佛法，就像使用空虛的石碓，最終沒有任何益處。這種片面的說法，有什麼值得相信的呢？人有愚笨和聰慧之分，聰明的人理解經文的含義，愚笨的人則拘泥於文字。即使是聰明的人，如果不用心推求經文的含義，也未必能理解。
【English Translation】 Sūtra. May all practitioners understand this meaning. When studying the scriptures, do not discriminate between Mahāyāna and Hīnayāna. According to your ability to understand and accept, you should all accept and practice them. Alas! Those who study Mahāyāna Buddhism today only see the harmonious and complete teachings in the Prajñāpāramitā Sūtras (般若經, Perfection of Wisdom Sutras) and Vaipulya Sūtras (方等經, a broad category of Mahayana sutras), as well as the texts that praise Mahāyāna and criticize Hīnayāna, but they have not deeply understood the subtle intention of the Tathāgata (如來, 'Thus Gone One', an epithet of the Buddha) in establishing teachings according to different capacities. They raise the banner of Mahāyāna and slander and criticize Hīnayāna, being somewhat unintelligible. Why? The praise of Mahāyāna and criticism of Hīnayāna in the Vaipulya Sūtras are because those Śrāvakas (聲聞, 'voice-hearers', disciples of the Buddha) of the Two Vehicles are satisfied with the realm of Hīnayāna and cannot turn their minds. The Tathāgata criticized Hīnayāna in order to make them ashamed of the small, praised Mahāyāna in order to make them admire the great, and then successively expounded the Prajñāpāramitā Sūtras to integrate and eliminate. In this way, examining and admonishing section by section, he led them into the One Vehicle (Ekayāna, 一乘). It should be understood that the Buddha's criticism was only directed at the capacity at that time and has nothing to do with the novice ordinary people of later generations. If Hīnayāna Dharma were of no benefit to sentient beings, why didn't Mahākāśyapa (迦葉, one of the Buddha's ten great disciples, known for his ascetic practices) and Ānanda (阿難, one of the Buddha's ten great disciples, known as the most learned) abandon the Hīnayāna scriptures when compiling the scriptures after the Buddha's Parinirvana (涅槃, complete extinction of suffering), but instead collected them and placed them together in one Tripiṭaka (藏經, collection of scriptures)? Even when the Buddha was alive, sentient beings still had sharp and dull capacities. Those with sharp capacities could immediately enter Mahāyāna, while those with dull capacities entered Mahāyāna from Hīnayāna. Because of this, the Dharma exists in both Mahāyāna and Hīnayāna. Moreover, in this degenerate age, are there not superior and inferior among those who receive the Buddha's teachings? Therefore, those with superior capacities are suitable for practicing Mahāyāna, while those with inferior capacities are suitable for practicing Hīnayāna. Each has a Dharma suitable for them, and there is no obstacle in principle. Why slander each other? Moreover, the fault of Hīnayāna is only in being attached to Hīnayāna and forgetting Mahāyāna. If one can turn one's mind towards Mahāyāna, then what fault is there? It is like an elder teaching a child to recognize only half a character, there must be a reason for it. If it is really as those who slander Hīnayāna say, not starting from Hīnayāna and directly practicing the Great Way, then that is of course the best. However, if all the people in the world were gentlemen, then of course it would be possible. If the people are mixed with uncivilized people, can it still be like this? Why? If you let uncivilized people walk on the Great Way, it is like driving elk to roam in the city. From this, it can be seen that there is a difference between capacity and teaching, so what benefit is there? Or someone quotes the scriptures saying that just reciting without understanding is slandering the Dharma, like using an empty stone mortar, ultimately without any benefit. This one-sided statement, what is there to believe? People have foolishness and wisdom. Wise people understand the meaning of the scriptures, while foolish people adhere to the words. Even wise people, if they do not carefully seek the meaning of the scriptures, may not understand.
能達于深理。謂但誦文亦勝故懶尋其玄義。是以如來別誡此人。故曰云云。非是通誡癡冥之者。如此癡人尚不能知丁一之字。況云曉了玄微之趣。是人難教迴心向道。雖迴向道。讀誦亦難。是以但誦亦自為善。大聖必喜。寧加嘆美。奚敢責之令其失意。若通誡者。是人於法永無緣分。長流惡趣。無有出期。然則孰謂如來是正遍知。興平等慈。以大方便。普導群盲者也。此等癡人亦有可責之時。謂雖未了其義。若讀誦熏心。月積年深。則功熟意通。妄謂發真。即生取著。滯而不轉。應當此節方可警之勸令進趣。不可非時責之誡之令生退屈。是人現世功雖未成。善萌已作。必漸滋長。後世應為聰慧之人。今之智者。亦應夙世唯誦愚人。此語非從臆說。布在經論可見。若以不解為罪者。如陀羅尼。義不可識。何但誦而罪滅福生耶。又傳記中。有尋行數字而發慧者。至於雉子。粗聞而轉為法師。蚖蛇蚌蛤蒙熏而脫報。如是之類。亦能曉其旨趣乎。凡修道者。當知此意。莫論教之大小。人之貴賤。若男若女。在家出家。若老若幼。若智若愚。若解不解。若精未精。若多若少。若長若短。但隨分讀誦。則功不唐捐矣。功成早晚。由人勤怠耳。又復為人師者。若不隨懷樂而道之。則奚以異於將其方本逗圓孔耶。是謂盲跛師徒。二俱墮
【現代漢語翻譯】 能達到精深的道理。如果說僅僅誦讀經文也勝過懶惰而不去探尋其中的深奧含義，那麼如來佛就會特別告誡這種人，所以說云云。這並不是普遍告誡那些愚昧無知的人。像這樣愚癡的人尚且不能認識『丁』、『一』二字，更何況是明白深奧微妙的意趣呢？這種人難以教化，使其迴心向道。即使迴心向道，讀誦經文也很困難。因此，僅僅誦讀經文字身就是一種善行，大聖必定歡喜，甚至會讚歎嘉美，怎麼敢責備他，使他感到失望呢？如果是普遍告誡，那麼這種人與佛法就永遠沒有緣分，長久地沉淪在惡道中，沒有脫離的時候。這樣的話，誰還會說如來是正遍知（對一切法無所不知），興起平等慈悲，用極大的方便法門，普遍引導眾生脫離愚昧呢？ 這些愚癡的人也有可以責備的時候，就是說，即使他們還不明白經文的含義，如果讀誦經文熏習內心，日積月累，那麼功夫成熟，心意通達，錯誤地認為自己已經證悟了真理，就會產生執著，停滯不前。應當在這個時候才可以警醒他們，勸導他們精進，不可不合時宜地責備他們，告誡他們，使他們產生退縮之心。這種人現在雖然還沒有成就功德，但善的萌芽已經產生，必定會逐漸滋長，後世應當成為聰慧之人。現在有智慧的人，也應當是前世僅僅是誦經的愚人。這話不是憑空臆說，可以在經論中看到。如果因為不理解經文的含義就認為是罪過，那麼像陀羅尼（總持一切法）這樣的經文，其含義不可認識，為什麼僅僅誦讀就能消除罪業，產生福報呢？ 又在傳記中，有的人尋章摘句而開悟，甚至雉雞，稍微聽到佛法就轉世成為法師，蚖蛇、蚌蛤蒙受佛法的熏習而脫離惡報。像這樣的人，難道也能明白經文的旨趣嗎？凡是修道的人，應當明白這個道理，不要評論教法的大小，人的貴賤，無論是男人還是女人，在家還是出家，年老還是年幼，聰明還是愚笨，理解還是不理解，精進還是不精進，讀誦得多還是少，時間長還是短，只要隨自己的能力讀誦，那麼功德就不會白費。功德成就的早晚，在於人的勤奮和懈怠罷了。 又作為人師者，如果不順應眾生的喜好而引導他們，那麼這和拿著方形的模子去套圓孔有什麼區別呢？這就是所謂的盲人帶著跛子，師徒二人一同墮落。
【English Translation】 They can reach profound principles. If merely reciting the text is superior to being lazy and not seeking its profound meaning, then the Tathagata (如來, 'Thus Come One', Buddha) would specifically admonish such a person, hence the saying 'and so on'. This is not a general admonishment to those who are ignorant and unenlightened. Such foolish people cannot even recognize the characters '丁' (ding, fourth of the ten Heavenly Stems) and '一' (yi, one), let alone understand the profound and subtle meanings. It is difficult to teach such people and turn their hearts towards the Way. Even if they turn their hearts towards the Way, reciting the scriptures is also difficult. Therefore, merely reciting the scriptures is itself a good deed, and the Great Sage (大聖, a respectful term for a Buddha or Bodhisattva) will surely rejoice, and may even praise and commend them. How dare one blame them and cause them to feel disappointed? If it were a general admonishment, then such people would have no affinity with the Dharma (法, Buddhist teachings) forever, and would be trapped in evil realms for a long time, with no hope of escape. In that case, who would say that the Tathagata is the Samyak-sambuddha (正遍知, 'Rightly and Fully Enlightened One', perfect knowledge), who arises with equal compassion and uses great skillful means to universally guide beings out of ignorance? There are times when these foolish people can be blamed, that is, even if they do not yet understand the meaning of the scriptures, if they recite the scriptures and cultivate their minds, over time, their efforts will mature, and their minds will become clear. If they mistakenly believe that they have realized the truth, they will become attached and stagnant. It is at this time that they should be awakened and encouraged to advance, and they should not be blamed or admonished inappropriately, causing them to retreat. Although such people have not yet achieved merit in this life, the seeds of goodness have already been planted and will surely gradually grow. In future lives, they should become intelligent people. The wise people of today should also be the foolish people of past lives who only recited the scriptures. This is not a conjecture, but can be seen in the scriptures and treatises. If not understanding the meaning of the scriptures is considered a sin, then what about Dharani (陀羅尼, 'mantra', a sacred utterance believed to have spiritual power), whose meaning cannot be understood? Why is it that merely reciting them can eliminate sins and generate blessings? Furthermore, in biographies, there are those who have become enlightened by studying phrases and sentences, and even pheasants who, after hearing the Dharma slightly, were reborn as Dharma masters. Vipers, mussels, and clams were freed from their evil retributions by being influenced by the Dharma. Can such people also understand the meaning of the scriptures? All those who cultivate the Way should understand this principle, and should not comment on the size of the teachings, the nobility or lowliness of people, whether they are men or women, laypeople or monastics, old or young, intelligent or foolish, understanding or not understanding, diligent or not diligent, reciting a lot or a little, for a long time or a short time. As long as they recite according to their ability, then their merits will not be in vain. The speed of achieving merit depends on one's diligence and laziness. Furthermore, as a teacher, if one does not guide beings according to their inclinations, then how is this different from using a square peg to fit a round hole? This is what is called a blind man leading a lame man, and both teacher and disciple will fall together.
落也。讀誦自利也。解說書寫利他也。二利兼修。乃名菩薩。又五種行中。解說書寫功德無勝。學者知之。
言唸佛菩薩者。十方三世諸佛菩薩。其數無量。名亦不同。若總念者。境寬心散。三昧難成。應隨有緣一佛一菩薩。專心禮念。則感應易成。即見真身。聞法悟道。普見十方無量諸佛一切菩薩海會圍繞。若於現世。未得親睹。後世隨意必生其處。親承供養矣。故凈土論云。一佛功德與一切佛功德無異。以同一法性故。是以念一佛時。即是念一切佛也。(云云)云何得知有緣者。謂若從善友聞。若從經中見。隨所見聞。即附信心者。是大抵眾生多障故。修諸道業。而中廢頗多。唯唸佛者。萬不漏一。譬如世間薄德之人。借王力。則在在所往。無𣣋犯者。所須無乏。身心無畏。唸佛者亦爾。由佛攝故。天魔外道不能惱亂。障滅智增。世世所生。常在佛前。故五停心法雲。多障眾生修唸佛觀。又經云。靜心念佛。五體投地。則成天業。散心稱念。低頭舉手。則成人業。自是不復墮三惡道。常生人天。受勝妙樂。最後遇佛。證得妙果。言修營佛廟造建僧坊者。安佛舍利及聖形像之所。謂之佛廟。眾僧經行坐臥之處。謂之僧坊。若人敬重三寶。若新造立若修故。所獲功德不可限量。毗波沙論云。比丘經營精舍有五事
。一為報佛恩故。二長養佛法故。三為滅凡劣眾自貴高故。四為將來弟子折伏憍豪故。五為發起將來福業故。賢愚經云。須達長者最少女子。端正無比。為國王婦。后乃懷妊。生卵一枚。尋即開敷。生十男子。形㒵端正。勇壯非凡。長者異之。將詣佛所。佛為說法。母及十子證阿羅漢。阿難問彼宿因。佛告阿難。過去毗波尸佛滅后。分而舍利起無量塔。中有一塔。將欲崩壞。有一老母。而修治之。有十年少。因行遇見。即共修治。從是已來。不隨惡道。天上人中。恒與俱生。受福快樂。今遭我故。出家得道。又百緣經云。過去維衛佛滅后。末法之中。有一人。行見佛塔小有破落。和泥補之。並買金薄而以涂之。從是已后。不墮惡道。天上人中。身常金色。最後生於迦羅衛城一長者家。身亦金色。世所希有。身光所照。皆作金色。年漸長大。求佛出家。得阿羅漢。又法句喻經云。佛在世時。有一羅漢。持佛發爪。至罽賓國南山中起塔。常有五百羅漢。晨夕繞禮。於時山中有五百彌猴。見僧繞塔。即共負石學僧作塔。繞之禮拜。時因天雨。山川暴張。眾猿一時沒水而死。生忉利天。尋詣佛所。聞佛說法。五百天子一時皆得須陀洹道(云云)。且此所引一二之緣。乃是少分結緣之者。如此微緣。感報尚爾。奚況始發善心。全
【現代漢語翻譯】 一是爲了報答佛恩的緣故。 二是為增長佛法的緣故。 三是爲了滅除凡夫的卑劣，抬高自己的尊貴的緣故。 四是爲了將來調伏弟子的驕傲自大的緣故。 五是爲了發起將來的福德事業的緣故。 《賢愚經》中說，須達長者最小的女兒，端莊美麗無比，嫁給國王做妻子，後來懷有身孕，生下一個卵。不久卵就裂開，生出十個男子，容貌端正，勇猛強壯非凡。長者對此感到驚異，將他們帶到佛陀那裡。佛陀為他們說法，母親和十個兒子都證得了阿羅漢果。阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）詢問他們過去的原因。佛陀告訴阿難，過去毗婆尸佛（Vipassi Buddha，過去七佛之一）滅度后，人們分舍利建造了無數的塔。其中有一座塔，將要崩壞。有一位老婦人，修繕了它。有十個少年，路過遇見，就一起修繕。從此以後，不墮入惡道，在天上人間，總是共同出生，享受福樂。現在遇到我，出家得道。還有《百緣經》中說，過去維衛佛（Sikhi Buddha，過去七佛之一）滅度后，末法時代中，有一個人，行走時看見佛塔稍微有些破落，就用泥土修補它，並且購買金箔來塗飾它。從此以後，不墮入惡道，在天上人間，身體常常是金色的。最後出生在迦羅衛城（Kapilavastu，釋迦牟尼佛的故鄉）一個長者家中，身體也是金色的，世間稀有。身體的光芒所照耀的地方，都變成金色。年齡漸漸長大，尋求佛陀出家，證得阿羅漢果。還有《法句譬喻經》中說，佛陀在世時，有一位羅漢，拿著佛陀的頭髮和指甲，到罽賓國（Kashmir）南山中建造塔。常常有五百位羅漢，早晚繞塔禮拜。當時山中有五百隻獼猴，看見僧人繞塔，就一起揹著石頭學僧人建造塔，繞塔禮拜。當時因為天下雨，山川暴漲，眾猿猴一時被水淹死，生到忉利天（Trayastrimsa，佛教欲界六天之一）。隨即前往佛陀那裡，聽聞佛陀說法，五百天子一時都證得了須陀洹道（Srotapanna，小乘四果中的初果）等等。且這些所引用的一兩個因緣，乃是少部分結緣的人。如此微小的因緣，感得的果報尚且如此，何況是最初發起善心，全部
【English Translation】 Firstly, it is for the sake of repaying the Buddha's kindness. Secondly, it is for the sake of growing the Buddha's Dharma. Thirdly, it is for the sake of eliminating the inferiority of ordinary people and elevating one's own nobility. Fourthly, it is for the sake of subduing the arrogance and extravagance of future disciples. Fifthly, it is for the sake of initiating future meritorious deeds. The Xianyu Sutra says that the youngest daughter of Sudatta (Sudatta, also known as Anathapindika, a wealthy merchant and a major patron of the Buddha) was incomparably beautiful and married the king as his wife. Later, she became pregnant and gave birth to an egg. Soon the egg hatched and produced ten sons, who were handsome, brave, and extraordinary. The elder was amazed by this and took them to the Buddha. The Buddha preached the Dharma to them, and the mother and ten sons all attained the state of Arhat (Arhat, one who has attained Nirvana and is free from the cycle of rebirth). Ananda (Ananda, one of the ten major disciples of the Buddha, known for his excellent memory) asked about their past causes. The Buddha told Ananda that after the Parinirvana (Parinirvana, the complete passing away of a Buddha) of Vipassi Buddha (Vipassi Buddha, one of the past seven Buddhas), people divided the relics and built countless stupas (Stupa, a dome-shaped structure erected as a Buddhist shrine). Among them, there was a stupa that was about to collapse. An old woman repaired it. Ten young men happened to pass by and joined in the repair. From then on, they were not reborn in evil realms, and they were always born together in the heavens and among humans, enjoying happiness and bliss. Now they have encountered me and attained enlightenment through renunciation. Furthermore, the Hundred Karma Sutra says that after the Parinirvana of Sikhi Buddha (Sikhi Buddha, one of the past seven Buddhas), in the Dharma-ending Age, there was a person who saw that a Buddha's stupa was slightly damaged, so he repaired it with mud and bought gold leaf to gild it. From then on, he did not fall into evil realms, and his body was always golden in the heavens and among humans. Finally, he was born into a wealthy family in Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha), and his body was also golden, which was rare in the world. Wherever his body's light shone, everything turned golden. As he grew older, he sought to renounce the world and become a monk under the Buddha, and he attained the state of Arhat. Furthermore, the Dharmapada-upamartha Sutra says that when the Buddha was in the world, there was an Arhat who took the Buddha's hair and nails and built a stupa in the southern mountains of Kashmir. There were always five hundred Arhats who circumambulated and paid homage to the stupa morning and evening. At that time, there were five hundred monkeys in the mountains who saw the monks circumambulating the stupa, so they carried stones together to imitate the monks in building a stupa and circumambulating it in worship. At that time, due to heavy rain, the mountains and rivers flooded, and all the monkeys were drowned and died, and were reborn in the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the Desire Realm in Buddhism). Soon they went to the Buddha, heard the Buddha preach the Dharma, and all five hundred devas (Deva, a god or celestial being) attained the state of Srotapanna (Srotapanna, the first stage of enlightenment in Theravada Buddhism) at the same time, and so on. Moreover, these one or two causes and conditions cited are only for those who have formed a small connection. Even such a small connection can bring such a great reward, how much more so for those who initially generate a good heart, and completely
辦經營者乎。又彼眾猿學僧戲作。轉報證道。尤可悚然。況復為人誠心施作。所獲功德曷勝言哉。
言塑𦘕聖形者。夫真佛無形。而假立形像。歸依求愿。似如顛倒。然取相凡夫不可向空興敬。故須借像表真。如祈雨者作草龍而禱之。則真龍降霔。建假像而敬之。則真佛垂應。安用以真假為分別乎。如優陀迎王經說。世尊升忉利天。優陀迎。王心懷渴仰。雕栴檀造其像而供養之。世尊降來。像起出門。祇迎真身。讓云。我當不久入滅。像自久住於世。福利一切。吾敢及仁像。即果其言而先入門。佛因為說造像功德。乃云。若人造佛形像。功德無量。世世所生。不墮惡道。常生人天。受福快樂。身恒金色。眼目清凈。面㒵端正。諸相具足。若生人中。常生帝王大臣長者賢善之家豪尊富貴。若作帝王。王中特尊。若作輪王。王四天下。若生天上。天中最勝。乃至得作六慾天王。於六天中。最為第一。若生梵天。常為諸梵之所尊敬。最後得生無量壽國。于諸菩薩亦為第一。又云。若人臨𣧩語人造像。乃至大如𪍿麥。是人能除八十億劫生死之罪。又有經云。修故勝於新成(云云)。是以昔有貧女。補小缺面。世世面為金色。富樂自在。于末後生。遇佛證果。又有長者。治一破指。生生指放燈光。尸寶常隨。無所乏短。終
【現代漢語翻譯】 現代漢語譯本：難道是經營者所為嗎？而且那些年輕的僧侶們嬉戲打鬧，互相傳話來驗證佛法，這尤其令人感到恐懼。更何況是人們誠心誠意地去做，所獲得的功德又怎麼能用言語來形容呢？
關於塑造或繪畫佛像的人，真正的佛是沒有固定形態的，而人為地設立形像，去歸依祈求，似乎是顛倒的。然而，對於執著于外相的凡夫來說，無法向空無一物的境界生起敬意，所以必須藉助佛像來表達真實的佛。就像祈雨的人制作草龍來祈禱，真龍就會降下雨水；建立假象來敬拜，真佛就會降臨迴應。又何必以真假來區分呢？正如《優陀延王經》所說，世尊（釋迦牟尼佛的尊稱）升到忉利天（佛教的欲界六天之一）后，優陀延王（Udayana，古印度國王）心中充滿渴望和仰慕，於是用栴檀木雕刻佛像來供養。世尊降臨后，佛像起身出門，迎接真身，並謙讓地說：『我將不久入滅，佛像會長久地留在世間，利益一切眾生。我怎敢超越您的真身呢？』於是佛像就先入門了。佛因此為他宣說了造像的功德，說：『如果有人塑造佛像，功德無量，世世代代都不會墮入惡道，常生於人天善道，享受福報和快樂。身體永遠是金色的，眼睛清澈明亮，面容端正，具備各種美好的相貌。如果生在人間，常常出生在帝王、大臣、長者等賢善之家，享有尊貴和富裕。如果成為帝王，就是帝王中最尊貴的。如果成為轉輪王（Chakravartin，擁有統治世界的理想明君），就能統治四大部洲。如果生在天上，就是天人中最殊勝的，甚至可以成為六慾天王（the Kings of the Six Desire Heavens）。在六慾天中，最為第一。如果生在梵天（Brahma Heaven，色界天），常常受到諸梵天的尊敬。最終能夠往生到無量壽國（Sukhavati，阿彌陀佛的凈土），在諸菩薩中也是第一。』經中又說：『如果有人臨終時告訴他人造佛像，哪怕只有大麥那麼大，這個人也能消除八十億劫的生死之罪。』還有經書說，修補舊佛像的功德勝過新造佛像。
因此，過去有一位貧窮的女子，修補了佛像臉上的一小塊缺損，世世代代面容都是金色的，富裕快樂，在最後一生中，遇到佛而證得了果位。還有一位長者，修補了佛像的一根破損的手指，生生世世手指都放出燈光，尸寶（Shibao，一種寶石）常常跟隨，沒有任何缺乏，最終...
【English Translation】 English version: Could it be the work of a business operator? Moreover, those young monks playfully joke and pass on words to verify the Dharma, which is especially frightening. How much more so when people sincerely do it, how can the merits they obtain be described in words?
Regarding those who sculpt or paint sacred images, the true Buddha has no fixed form, yet artificially establishing images and seeking refuge and making vows seems like a reversal. However, ordinary people who cling to appearances cannot generate reverence towards emptiness, so they must borrow images to represent the truth. Just as those who pray for rain make a grass dragon and pray to it, and the true dragon will send down rain; establishing false images and revering them, the true Buddha will descend and respond. Why bother distinguishing between true and false? As the Udayana King Sutra says, when the World Honored One (another name for Shakyamuni Buddha) ascended to Trayastrimsa Heaven (one of the heavens in Buddhist cosmology), King Udayana (Udayana, an ancient Indian king) felt longing and admiration in his heart, so he carved an image of the Buddha from sandalwood and offered it. When the World Honored One descended, the image rose and went out to greet the true body, humbly saying, 'I will soon enter Nirvana, but the image will remain in the world for a long time, benefiting all beings. How dare I surpass your true body?' So the image entered first. The Buddha then explained the merits of making images, saying, 'If someone makes an image of the Buddha, the merits are immeasurable, and in every lifetime they will not fall into evil realms, but will always be born in human or heavenly realms, enjoying blessings and happiness. Their body will always be golden, their eyes clear and bright, their face upright, and they will possess all the auspicious marks. If they are born in the human realm, they will often be born into virtuous families of emperors, ministers, elders, and enjoy honor and wealth. If they become emperors, they will be the most honored among emperors. If they become a Chakravartin (Chakravartin, an ideal universal ruler), they will rule the four continents. If they are born in the heavens, they will be the most supreme among the heavenly beings, and may even become the King of the Six Desire Heavens (the Kings of the Six Desire Heavens). Among the Six Desire Heavens, they will be the foremost. If they are born in the Brahma Heaven (Brahma Heaven), they will always be respected by the Brahmas. Finally, they will be able to be reborn in the Land of Immeasurable Life (Sukhavati, the Pure Land of Amitabha Buddha), and will be the foremost among the Bodhisattvas.' The sutra also says, 'If someone tells others to make an image of the Buddha at the time of death, even if it is only as big as a barley grain, that person can eliminate the sins of eighty billion kalpas of birth and death.' There are also sutras that say that repairing old Buddha images is more meritorious than making new ones.
Therefore, in the past, there was a poor woman who repaired a small defect on the face of a Buddha image, and in every lifetime her face was golden, wealthy, and happy. In her last life, she met the Buddha and attained enlightenment. There was also an elder who repaired a broken finger on a Buddha image, and in every lifetime his finger emitted light, and a Shibao (Shibao, a type of gem) always followed him, lacking nothing, and ultimately...
值于佛。出家得道。噫。如是所作甚小。而獲益之大者。蓋投種于無上良田之然也。古所云。春種一粒谷。秋收萬顆子。斯之謂歟。
言歌詠三寶者。經云。娑婆眾生耳根利故。以音聲為佛事。是以歌詠之時。非但自心益生虔敬。亦令幽顯一切視聽生歡喜心。增發道意。自他兼利。功莫大也。
言掃塔功德者。菩薩本行經云。過去定光佛滅后。正法末時。有一貧人。賣薪自濟。向澤採薪。遙見澤中有一塔寺。即至其所。瞻睹作禮。唯見鳥獸止宿之處。草木荊棘不凈滿中。絕無人跡。無供養者。貧人見之。心用愴然。而不曉知如來神德。但以歡喜。誅伐草木。掃除不凈。作禮而去。以是因緣。命𣧩之後。生光音天。受樂無量。盡其天壽。而復百反作轉輪王。王四天下。輪王福盡。常為國王大姓長者。財富無量。容貌端正。見者愛敬。若欲行時。道路自凈。虛空之中。雨散眾華。如是受報。經九十劫。最後身值釋迦如來。出家得道。今婆多竭利尊者是。又阿含經云。若人掃滿閻浮提地。不如掃佛塔一牛臥地。有云。命𣧩直往安樂世界(云云)。
言獻華功德者。百緣經云。過去維衛佛遺法之中。有一人。行到塔上。見有萎華塵土污坌。即取拂塵。還用供養。以是因緣。九十一劫不墮惡道。常生人天。身
【現代漢語翻譯】 現代漢語譯本： 談到供養佛陀。出家修行證得道果。啊！這樣所作的事情雖然很小，卻能獲得極大的利益，這就像把種子播種在無上的良田中一樣。古人所說：『春天種下一粒谷，秋天收穫萬顆子』，說的就是這個道理吧。
談到歌詠贊頌三寶（佛、法、僧）：經典上說，娑婆世界（Saha world）的眾生耳根特別敏銳，所以用音聲作為佛事。因此，在歌詠贊頌的時候，不僅自己內心更加虔誠恭敬，也能讓幽冥和顯現的一切視聽者生起歡喜心，增進發菩提道心。自利利他，功德莫大焉。
談到掃塔的功德：菩薩本行經上說，過去定光佛（Dipankara Buddha）滅度后，正法末世之時，有一個貧窮的人，靠賣柴為生。他到沼澤地去砍柴，遠遠地看見沼澤中有一座塔寺，就走到那裡，瞻仰禮拜。只見那裡是鳥獸棲息的地方，草木荊棘，污穢不凈，到處都是，沒有人跡，也沒有人供養。貧窮的人看見這種情況，心裡感到悲傷，但他並不完全瞭解如來（Tathagata）的神聖功德，只是以歡喜心，砍伐草木，掃除不凈，然後作禮離去。因為這個因緣，他命終之後，生到光音天（Abhasvara）享樂，享受無量的快樂。盡了天壽之後，又多次轉世成為轉輪王（Chakravartin），統治四大天下。轉輪王的福報享盡之後，常常做國王、大姓或長者，財富無量，容貌端正，見到他的人都愛戴敬仰。當他要出行的時候，道路自然清凈，虛空中飄落各種鮮花。像這樣享受果報，經過九十劫（kalpa）。最後，他值遇釋迦如來（Sakyamuni Buddha），出家修行證得道果，他就是現在的婆多竭利尊者（Bhadrakalika）。另外，阿含經上說，如果有人掃遍整個閻浮提（Jambudvipa）的土地，也不如掃佛塔一牛臥之地。還有的說，命終之後直接往生安樂世界（Sukhavati）。
談到獻花的功德：百緣經上說，過去維衛佛（Vipassi Buddha）的遺法之中，有一個人，走到塔上，看見有枯萎的花朵和塵土污垢，就取來拂塵，把它們清理乾淨，然後用鮮花供養。因為這個因緣，九十一劫不墮入惡道，常生於人天，身體...
【English Translation】 English version: Regarding offering to the Buddha. Leaving home and attaining enlightenment. Alas! Such a small deed yields such great benefits, just like sowing seeds in a supreme field of merit. As the ancients said, 'Sow one grain in spring, and harvest ten thousand seeds in autumn.' Is this what they meant?
Regarding singing praises to the Three Jewels (Buddha, Dharma, Sangha): The sutras say that beings in the Saha world have sharp ears, so they use sound as a Buddhist practice. Therefore, when singing praises, not only does one's own mind become more devout and respectful, but it also brings joy to all visible and invisible listeners, increasing their aspiration for enlightenment. Benefiting both oneself and others, the merit is immeasurable.
Regarding the merit of sweeping a stupa: The Bodhisattva's Fundamental Conduct Sutra says that after Dipankara Buddha passed away in the era of the decline of the Proper Dharma, there was a poor man who made a living by selling firewood. He went to the swamp to gather firewood and saw a stupa temple in the distance. He went there, paid homage, and saw that it was a place where birds and beasts rested, full of grass, thorns, and filth, with no human traces and no offerings. The poor man felt sad when he saw this, but he did not fully understand the Tathagata's divine virtues. He simply cleared the grass and trees with joy, swept away the filth, and then paid homage and left. Because of this cause, after his life ended, he was born in the Abhasvara heaven and enjoyed immeasurable happiness. After his heavenly life ended, he was reborn many times as a Chakravartin, ruling over the four continents. After the Chakravartin's blessings were exhausted, he was often a king, a member of a great clan, or an elder, with immeasurable wealth and a handsome appearance. Those who saw him loved and respected him. When he wanted to travel, the road would naturally be clean, and various flowers would fall from the sky. He enjoyed such rewards for ninety kalpas. Finally, he encountered Sakyamuni Buddha, left home, and attained enlightenment. He is now the Venerable Bhadrakalika. Furthermore, the Agama Sutra says that if someone sweeps the entire land of Jambudvipa, it is not as good as sweeping a cow's lying place in a Buddha's stupa. Some say that after death, one goes directly to the Sukhavati world.
Regarding the merit of offering flowers: The Hundred Karmas Sutra says that in the past, during the remaining Dharma of Vipassi Buddha, there was a person who went to a stupa and saw withered flowers and dirt. He took a duster, cleaned them, and then offered fresh flowers. Because of this cause, he did not fall into the evil realms for ninety-one kalpas and was always born in the human and heavenly realms, with a body...
體柔軟。顏色鮮澤。財富無量。有大威德。終值釋尊。出家得道。今威德比丘是。拂塵古華而供養者。所感若斯。何況特造而供者。其福莫論。
言燒香功德者。百緣經云。過去毗婆尸佛滅后。遺法之中。有一人。入佛塔中。以栴檀香燒之。供佛舍利。以是因緣。九十一劫生人天中。容貌端正。身諸毛孔。出栴檀香。終乃值佛。得阿羅漢果。今栴檀香比丘是。
言然燈功德者。賢愚經云。舍衛國中。有一女人。名曰難陀。貧窮孤獨。乞丐自活。見諸國王大臣爭供養佛。心自念言。我宿何罪。生處貧賤。雖遭福田。無有種子。后報可知。感傷自博。尋欲設供。竟日乞求。唯得二錢。持詣油家。將用買油。足成一燈。持向祇桓。佛前然之。因發誓愿。今我來世得智慧燈。滅一切暗。作是愿已。禮佛而去。以重心故。于眾燈中。明好獨朗。至曉天明。目連當欲滅之。盡力不能。佛見語言。此是發大心人所施之燈。非汝聲聞所能傾動。正使汝注四大海水。及以毗嵐猛風。亦不能滅。至曉。難陀來詣佛所。佛與授記。汝于來世。過二阿僧祇劫。當得作佛。號燈光王。十號具足。難陀歡喜。出家為尼。為眾所仰。又譬喻經云。阿那律尊者。過去身為劫賊。入佛塔中。欲盜物時。塔中像前然燈欲滅。以箭正明。見像嚴麗
【現代漢語翻譯】 現代漢語譯本 身體柔軟，顏色鮮艷光澤，財富無量，有很大的威德。最終值遇釋迦牟尼佛（釋尊，Sakyamuni）。出家修行證得阿羅漢果。現在這位威德比丘就是了。僅僅是拂去灰塵，用鮮花供養佛塔，所獲得的果報尚且如此殊勝，更何況是特意建造佛塔並供養的人呢？那所獲得的福報更是無法估量了。
說到燒香的功德，在《百緣經》中記載：過去毗婆尸佛（Vipasyin）滅度后，在遺法時期，有一個人，進入佛塔中，用栴檀香焚燒，供養佛陀的舍利。因為這個因緣，在九十一劫中，生於人天善道，容貌端正，身體的每個毛孔都散發出栴檀香氣。最終值遇佛陀，證得阿羅漢果。現在這位栴檀香比丘就是他。
說到燃燈的功德，在《賢愚經》中記載：舍衛國（Sravasti）中，有一個女人，名叫難陀（Nanda），貧窮孤獨，靠乞討為生。看到各位國王大臣爭相供養佛陀，心中自念：我過去造了什麼罪業，生於如此貧賤之處？雖然遇到了佛陀這塊福田，卻沒有播種福報的種子，未來的果報可以預見。她為此感到悲傷。於是想要設供養，整天乞討，只得到兩枚錢。拿著這兩枚錢去油店，想要買油，做成一盞燈。然後拿著燈到祇桓精舍（Jetavana），在佛前點燃。因此發誓愿：希望我來世能夠得到智慧之燈，滅除一切黑暗。發了這個愿之後，禮佛離去。因為她心意虔誠，所以在所有的燈中，她的燈光明亮而獨特。直到天亮，目連尊者（Maudgalyayana）想要熄滅這盞燈，用盡全力也無法熄滅。佛陀看到后說：『這是發大心的人所施捨的燈，不是你聲聞弟子所能動搖的。即使你傾注四大海水，以及毗嵐猛風，也不能熄滅。』到了早上，難陀來到佛陀處，佛陀為她授記：『你于來世，經過二阿僧祇劫，當得成佛，號為燈光王（Dipankara），十號具足。』難陀聽后非常歡喜，出家為尼，受到大眾的敬仰。還有《譬喻經》中記載：阿那律尊者（Aniruddha），過去世身為劫匪，進入佛塔中，想要盜取財物時，看到塔中的佛像前有一盞快要熄滅的燈，就用箭將燈撥正，使燈光明亮，照見了佛像的莊嚴美麗。
【English Translation】 English version His body was soft and supple, his complexion radiant and bright, his wealth immeasurable, and he possessed great power and virtue. He eventually encountered Sakyamuni Buddha (Sakyamuni). He renounced the world, attained enlightenment, and became an Arhat. This Venerable Bhikshu of great virtue is he. Even the merit of simply dusting and offering flowers to a stupa is so immense. How much more so is the merit of those who specifically build and make offerings to stupas? Their blessings are beyond measure.
Regarding the merit of burning incense, the Hundred Karma Sutra states: After the Parinirvana of Vipasyin Buddha (Vipasyin) in the past, during the era of his remaining Dharma, there was a person who entered a stupa and burned sandalwood incense to offer to the Buddha's relics. Due to this cause, for ninety-one kalpas, he was born in the realms of humans and devas, with a handsome appearance and sandalwood fragrance emanating from every pore of his body. Eventually, he encountered a Buddha and attained Arhatship. This Bhikshu of sandalwood fragrance is he.
Regarding the merit of lighting lamps, the Wise and Foolish Sutra states: In Sravasti (Sravasti), there was a woman named Nanda (Nanda), who was poor and lonely, living by begging. Seeing the kings and ministers vying to make offerings to the Buddha, she thought to herself, 'What sins did I commit in the past that I was born in such a poor and lowly place? Although I have encountered the field of merit of the Buddha, I have no seeds of merit to plant, and my future retribution is foreseeable.' She felt sad and sorry for herself. She wanted to make an offering, so she begged all day and only obtained two coins. She took these two coins to the oil merchant, intending to buy oil to make a lamp. She took the lamp to Jetavana Monastery (Jetavana) and lit it before the Buddha. She then made a vow: 'May I in the future obtain the lamp of wisdom and extinguish all darkness.' After making this vow, she bowed to the Buddha and left. Because of her sincere heart, her lamp was bright and unique among all the lamps. Until dawn, Maudgalyayana (Maudgalyayana) wanted to extinguish the lamp, but he could not with all his strength. The Buddha saw this and said, 'This is a lamp offered by a person who has made a great vow. It cannot be moved by you, a Sravaka disciple. Even if you poured in the waters of the four great oceans and the violent winds of Pīlāka, you could not extinguish it.' In the morning, Nanda came to the Buddha, and the Buddha prophesied to her: 'In the future, after two asamkhyeya kalpas, you will become a Buddha, named Dipankara (Dipankara), complete with the ten titles.' Nanda was overjoyed and renounced the world to become a Bhikshuni, revered by the masses. Furthermore, the Sutra of Parables states: Venerable Aniruddha (Aniruddha), in a past life, was a robber who entered a stupa. When he wanted to steal things, he saw a lamp in front of the Buddha image in the stupa that was about to go out. He used an arrow to straighten the wick, making the lamp bright and illuminating the magnificent beauty of the Buddha image.
毛豎。自念。他人尚能捨物求福。我云何盜。便舍而去。以此九十一劫恒生善處。漸舍諸惡。福祐日增。終得值佛。出家證果。天眼第一。能見三千大千世界。如觀掌中庵摩勒果。大論云。但施燈燭。生六天中。身常光明。
言作樂供養者。百緣經云。迦毗衛城中。有一長者。其家巨富。財寶無量。其婦懷妊。十月滿足。生一肉端。謂為非祥。便往問佛。佛語長者。但好養育。長者聞已。歡喜而退。到七日頭。肉端開敷。有百童子。端正殊妙。年漸長大。兄弟百人。投佛出家。一時俱得阿羅漢果。大眾見已。問佛宿因。佛言。過去毗婆尸佛滅后。有王起塔。安佛舍利而供養之。時有同邑一百餘人。作諸伎樂。供養彼塔。以此因緣。九十一劫得生人天。受福快樂。今值於我。出家證果。
言奉養師親者。世間深恩。無過父母。出世大恩。莫先師長。故佛言。無佛世時孝父母。則等供佛福。又墮藍本經略要云。若人為求福。常行於佈施。金缽盛銀粟。銀缽盛金粟。金鼎具百味。寶床敷臥具。像馬及車乘。眾寶以莊嚴。如是等物數。各八萬四千。以用佈施人。所獲福無量。不如以一食。施一求道人。飯百求道人。不如一初果。飯百初果人。不如一二果。飯百二果人。不如一三果飯。百三果人。不如一四果。飯百
【現代漢語翻譯】 現代漢語譯本： 毛豎（人名）。他自己想：『別人尚且能夠捨棄財物來求福，我怎麼能偷盜呢？』於是捨棄偷盜的念頭離開了。憑藉這個善行，他在九十一劫中恒常生於善處，逐漸捨棄各種惡行，福報日益增長，最終得以值遇佛陀，出家證得阿羅漢果，天眼第一，能夠見到三千大千世界，就像觀看掌中的庵摩羅果（一種水果）。《大智度論》中說，即使只是施捨燈燭，也能生於六慾天中，身體常常光明。
說到作樂供養，在《百緣經》中記載：迦毗羅衛城中，有一位長者，家境非常富有，財寶無數。他的妻子懷孕，十個月期滿，生下一個肉團。人們認為這是不祥之兆，便去問佛陀。佛陀告訴長者：『只要好好養育。』長者聽后，歡喜地回去了。到了第七天，肉團裂開，出現了百位童子，端正殊妙。隨著年齡增長，這百位兄弟一起投奔佛陀出家，一時都證得了阿羅漢果。大眾見到后，詢問佛陀他們過去的原因。佛陀說：過去在毗婆尸佛（過去七佛之一）滅度后，有國王建造佛塔，安放佛陀的舍利並供養。當時有一個村落的一百多人，製作各種伎樂，供養那座佛塔。憑藉這個因緣，他們在九十一劫中得以生於人天，享受福樂，如今值遇我，出家證得阿羅漢果。
說到奉養師長和父母，世間的深恩，沒有超過父母的。出世間的最大恩德，沒有先於師長的。所以佛陀說：『沒有佛的時代孝順父母，就等同於供養佛的福報。』又《墮藍本經略要》中說：『如果有人爲了求福，常常施行佈施，用金缽盛滿銀粟，用銀缽盛滿金粟，用金鼎準備各種美味，用寶床鋪設臥具，用大象、駿馬和車乘，以及各種珍寶來裝飾。像這樣的物品數量，各有八萬四千。用來佈施給他人，所獲得的福報雖然無量，但不如用一份食物，佈施給一位求道之人。供養一百位求道之人，不如供養一位初果聖人。供養一百位初果聖人，不如供養一位二果聖人。供養一百位二果聖人，不如供養一位三果聖人。供養一百位三果聖人，不如供養一位四果聖人。
【English Translation】 English version: Mao Shu (name of a person). He thought to himself, 'Others are able to give up possessions to seek blessings, how can I steal?' So he abandoned the thought of stealing and left. With this good deed, he was constantly born in good places for ninety-one kalpas, gradually abandoning all kinds of evil deeds, and his blessings increased day by day. Eventually, he was able to meet the Buddha, leave home, and attain the Arhat fruit, with the first in divine eye, able to see the three thousand great thousand worlds, like watching an Amalaka fruit (a kind of fruit) in the palm of his hand. The Mahaprajnaparamita Shastra says that even just offering lamps and candles can lead to rebirth in the six desire heavens, where the body is always radiant.
Speaking of making music as an offering, the Hundred Karmas Sutra records: In Kapilavastu, there was an elder who was very wealthy, with countless treasures. His wife became pregnant, and after ten months, she gave birth to a lump of flesh. People considered this an ominous sign and went to ask the Buddha. The Buddha told the elder, 'Just take good care of it.' The elder listened and happily returned. On the seventh day, the lump of flesh split open, and a hundred boys appeared, handsome and extraordinary. As they grew older, these hundred brothers all went to the Buddha to leave home, and at once they all attained the Arhat fruit. The assembly saw this and asked the Buddha about their past causes. The Buddha said, 'In the past, after the Parinirvana of Vipassi Buddha (one of the past seven Buddhas), a king built a pagoda to enshrine the Buddha's relics and made offerings. At that time, more than a hundred people from a village made various kinds of music to offer to that pagoda. Because of this cause, they were able to be born in the human and heavenly realms for ninety-one kalpas, enjoying blessings and happiness. Now they have met me, left home, and attained the Arhat fruit.'
Speaking of serving teachers and parents, in the world, there is no deeper kindness than that of parents. In transcending the world, there is no greater kindness than that of teachers. Therefore, the Buddha said, 'In an age without a Buddha, being filial to parents is equal to the merit of making offerings to the Buddha.' Also, the Duo Lan Ben Jing Lue Yao says, 'If someone seeks blessings and constantly practices giving, using golden bowls filled with silver millet, using silver bowls filled with golden millet, using golden tripods to prepare all kinds of delicacies, using jeweled beds to lay out bedding, using elephants, horses, and carriages, and various treasures to decorate them. The number of such items is eighty-four thousand each. Using them to give to others, the merit obtained is immeasurable, but it is not as good as using one meal to give to one who seeks the Way. Offering food to a hundred who seek the Way is not as good as offering to one who has attained the first fruit (Sotapanna). Offering to a hundred who have attained the first fruit is not as good as offering to one who has attained the second fruit (Sakadagami). Offering to a hundred who have attained the second fruit is not as good as offering to one who has attained the third fruit (Anagami). Offering to a hundred who have attained the third fruit is not as good as offering to one who has attained the fourth fruit (Arhat).'
四果人。不如孝父母。又彌勒菩薩勸孝偈云。堂上有佛二尊。懊惱世人未識。不用金彩妝成。非是檀香雕刻。祇看現世爺孃。便是釋迦彌勒。若能供養得他。何用別作功德。乃至云。在生甘旨無虧。死後不須追憶。君能如是用心。天地龍神祐翼。又報恩經云。父母者三界最勝福田。又毗奈耶云。佛聽比丘盡心盡壽供養父母。不然則得重罪。又云。佛聽縱極破戒。應供養父母及親教師軌範師病人等。又云。出家人若供養父母者於三衣外自余物。或從施主乞。或從僧得利或僧所常食之分。減半供給。若常乞食。亦與己所滿腹食肉。聽取其半濟其父母。又不思議光經云。若以種種飲食及諸珍寶。種種供養。非報父母恩。若能引道。令向正法。乃名報恩。又慈悲懺經云。師長之恩。過於父母。何者。父母雖愛其子。不能令出三界樊籠。師長教之以善。令離三有趣向菩提故爾。傳曰。昔有三州之人早失其父者。以一無子老人共為父。至誠奉孝。現感天神之祐。五郡之人喪其母者。以一無子老婆共為母。盡心終孝。現蒙國君之賞職。噫。以他人假為父母而事之。其驗也若此。奚況於己受生父母。承順孝養。其福可勝言哉。又有抱竹而泣。雪裡筍生。敲冰而哭。水上魚踴。此亦孝誠之至也。由此觀之。師與親不可遺也。
言行
【現代漢語翻譯】 現代漢語譯本 四果阿羅漢（Srota-apanna, Sakrdagamin, Anagamin, Arhat，佛教修行四個階段的聖人）的功德，不如孝順父母的功德大。而且彌勒菩薩（Maitreya Bodhisattva，未來佛）在勸孝偈中說：『堂上有兩尊佛，可惜世人不能認識。不用金銀彩繪裝飾，也不是檀香木雕刻而成。只要看看眼前的父母，他們就是釋迦牟尼佛（Sakyamuni Buddha）和彌勒菩薩。如果能夠供養他們，何必另外去求功德呢？』乃至說：『父母在世時，讓他們享受美味的食物，死後就不必追悔。你如果能夠這樣用心，天地龍神都會保佑你。』 而且《報恩經》（Baoen Sutra）中說：『父母是三界中最殊勝的福田。』而且《毗奈耶》（Vinaya，佛教戒律）中說：『佛允許比丘（bhikkhu，佛教出家男眾）盡心盡力地供養父母，不然就會犯下重罪。』又說：『佛允許即使是犯了極重戒律的人，也應該供養父母以及親教師、軌範師、病人等。』又說：『出家人如果供養父母，可以在三衣（tricivara，比丘所持的三件袈裟）之外，用自己剩餘的物品，或者從施主那裡乞討來的，或者從僧團獲得的利益，或者僧團分配的食物中，拿出一半來供給父母。如果經常乞食，也可以把自己吃飽的食物，拿出一半來救濟父母。』 而且《不思議光經》（An inconceivable light Sutra）中說：『如果用各種飲食以及各種珍寶，種種供養，還不能報答父母的恩情。如果能夠引導父母走向正法，才叫做報恩。』而且《慈悲懺經》（Compassion Repentance Sutra）中說：『師長的恩情，超過父母。為什麼呢？父母雖然愛自己的孩子，卻不能讓他們脫離三界（Trailokya，欲界、色界、無色界）的牢籠。師長教導他們行善，讓他們脫離三惡道（Three Lower Realms，地獄、餓鬼、畜生），趣向菩提（Bodhi，覺悟）。』 古書上記載：以前有三州的人，早年喪父，就找一個沒有兒子的老人共同作為父親，至誠地奉養孝順，竟然感動了天神降下福佑。五郡的人，喪失母親，就找一個沒有兒子的老婦人共同作為母親，盡心盡力地孝順，竟然蒙受國君的賞賜和官職。唉！把別人假想為父母而侍奉他們，其靈驗尚且如此，更何況是對於自己親生的父母，承順孝養，其福報又怎麼能說得完呢？還有人抱著竹子哭泣，雪地裡就生出竹筍；敲打冰面而哭泣，水面上就有魚跳躍出來。這也是孝誠到了極點的表現啊。由此看來，師長和親生父母都是不可拋棄的。 言行
【English Translation】 English version The merit of the Four Fruition Arhats (Srota-apanna, Sakrdagamin, Anagamin, Arhat, the four stages of holiness in Buddhist practice) is not as great as the merit of being filial to one's parents. Moreover, Maitreya Bodhisattva (the future Buddha) says in the Gatha of Encouraging Filial Piety: 'There are two Buddhas in the hall, but regrettably, people do not recognize them. They are not adorned with gold and colorful decorations, nor are they carved from sandalwood. Just look at your parents in this life; they are Sakyamuni Buddha and Maitreya Bodhisattva. If you can make offerings to them, why seek merit elsewhere?' It even says: 'While parents are alive, let them enjoy delicious food; after they die, there is no need for regret. If you can be mindful in this way, heaven, earth, dragons, and gods will protect you.' Moreover, the Baoen Sutra (Sutra of Repaying Kindness) says: 'Parents are the most supreme field of merit in the Three Realms (Trailokya).' Moreover, the Vinaya (Buddhist monastic rules) says: 'The Buddha allows bhikkhus (Buddhist monks) to wholeheartedly and diligently make offerings to their parents; otherwise, they will commit a grave offense.' It also says: 'The Buddha allows even those who have broken the most severe precepts to make offerings to their parents, as well as to their preceptors, mentors, and the sick.' It also says: 'If a monastic makes offerings to their parents, they may use items other than the three robes (tricivara), or what they have begged from donors, or the benefits they have received from the Sangha (Buddhist monastic community), or half of the food allocated by the Sangha, to provide for their parents. If they regularly beg for food, they may also take half of the food that fills their own belly to provide for their parents.' Moreover, the An Inconceivable Light Sutra says: 'If you make various offerings of food and precious treasures, it is still not enough to repay the kindness of your parents. Only if you can guide them towards the right Dharma (Buddhist teachings) is it called repaying kindness.' Moreover, the Compassion Repentance Sutra says: 'The kindness of teachers surpasses that of parents. Why? Although parents love their children, they cannot liberate them from the cage of the Three Realms. Teachers teach them to do good, leading them away from the three evil realms (Three Lower Realms, hell, hungry ghosts, animals) and towards Bodhi (enlightenment).' Ancient records state: In the past, people in three prefectures who lost their fathers early on would jointly adopt an old man without children as their father, sincerely serving him with filial piety, and they were rewarded with blessings from the gods. People in five counties who lost their mothers would jointly adopt an old woman without children as their mother, wholeheartedly serving her with filial piety, and they were rewarded with honors and positions by the ruler. Alas! If serving others as surrogate parents can be so efficacious, how much more so is it to serve and care for one's own birth parents? The blessings are beyond words. There are also stories of people who wept while embracing bamboo, and bamboo shoots grew in the snow; who cried while striking the ice, and fish leaped out of the water. These are also expressions of extreme filial sincerity. From this, we can see that both teachers and birth parents are indispensable. Words and Deeds
世仁義者。夫仁義乃諸善之本。三王五帝之道。不逾於此。孔孟之得聖賢名。亦由此而已矣。世道稱五常。出世法名五戒。名異義同。故知人王法王之道。俱不越仁義也。
言敬老慈幼者。亦仁義而已。可以意得。謂敬則義。慈是仁也。故仲尼曰。老吾老。以及人之老。幼吾幼。以及人之幼。是則天下可運于掌。至於內教亦然。敬事先德而受教。慈育後生而誨進。如是相傳不已。則普天之民。可以為道矣。大論云。昔有鳥名迦頻阇羅。有二親友。一者大象。二者彌猴。共在畢䟦羅樹住。自相問言。我等不知誰應為大。像言。我昔見此樹。在我腹下。以此推之。我應為大。彌猴言。我曾蹲地。手捉樹頭。我應為長。鳥言。我於畢跋羅林中。食此樹果。子隨糞出。此樹得生。我應最大。鳥復說言。先生宿舊。禮應供養。即時大象揹負彌猴。鳥在猴上。周遊而行。一切禽獸見而問之。何以如此。答云。恭敬長老故也。禽獸受化。皆行禮敬。不侵民田。不害物命。國人亦效。皆行禮敬。自古及今。化流萬世。國土大平(云云)。於戲。其在鳥獸。敬長遵禮。況居人數。可得心行縱逸乎。外書曰。正己而天下正。斯之謂歟。
言悲諸有情者。菩薩萬行。悲心為始。故華嚴經云。因於眾生而起大悲。因於大悲生菩提心
【現代漢語翻譯】 現代漢語譯本： 談論仁義的人啊，要知道仁義是各種善行的根本，是三皇五帝所遵循的道路，沒有超出這個範圍。孔子、孟子之所以能獲得聖賢的名聲，也是因為這個緣故。世俗之道稱為五常，出世之法名為五戒，名稱不同，意義相同。所以說，人王和法王所遵循的道路，都沒有超出仁義的範疇。
談論尊敬老人、慈愛幼兒的人，也是在談論仁義。這其中的道理可以領會：尊敬就是義，慈愛就是仁。所以孔子說：『尊敬自己的老人，進而尊敬別人的老人；慈愛自己的幼兒，進而慈愛別人的幼兒。』這樣，天下就可以在掌握之中了。至於佛教內部也是這樣，尊敬先輩的德行而接受教誨，慈愛培育後輩而教導他們進步。像這樣一代代相傳下去，那麼天下的百姓，就可以用道義來引導了。《大智度論》中說：『過去有一種鳥名叫迦頻阇羅（Kapinjala，一種鳥名），有兩個親密的朋友，一個是象（Elephant），一個是獼猴（Monkey），共同住在畢䟦羅樹（Pippala tree）下。他們互相詢問說：我們當中誰應該為大？像說：我過去看見這棵樹的時候，還在我的腹下，由此推斷，我應該為大。獼猴說：我曾經蹲在地上，用手抓住樹的頂端，我應該為長。鳥說：我曾在畢跋羅林中，吃這棵樹的果實，種子隨著糞便排出，這棵樹才得以生長，我應該最大。』鳥又說：『年長者應該受到尊敬和供養。』於是大象揹負著獼猴，鳥站在猴子的背上，四處遊行。所有的禽獸看見了，就問他們為什麼這樣做。他們回答說：『因為我們恭敬長老。』禽獸們受到教化，都行禮敬，不侵犯百姓的田地，不傷害動物的生命。國人也效仿他們，都行禮敬。從古至今，教化流傳萬世，國家太平。』唉！鳥獸尚且尊敬長者，遵循禮儀，何況是人類，怎麼可以放縱自己的心意呢？外面的書上說：『端正自己，而天下就端正了。』說的就是這個道理吧。
談論悲憫一切有情眾生的人，菩薩的萬種修行，以悲心為開始。所以《華嚴經》說：『因為眾生而生起大悲心，因為大悲心而生起菩提心（Bodhi-citta，覺悟之心）。』
【English Translation】 English version: Those who speak of benevolence and righteousness should know that benevolence and righteousness are the foundation of all virtues, the path followed by the Three Sovereigns and Five Emperors, and nothing goes beyond this. Confucius and Mencius attained the names of sages and worthies also because of this. The secular way is called the Five Constants, and the transcendental Dharma is called the Five Precepts. Although the names are different, the meanings are the same. Therefore, the path followed by both human kings and Dharma kings does not go beyond benevolence and righteousness.
Those who speak of respecting the elderly and cherishing the young are also speaking of benevolence and righteousness. The principle can be understood intuitively: respect is righteousness, and cherishing is benevolence. Therefore, Confucius said, 'Respect your own elders, and extend that respect to the elders of others; cherish your own young, and extend that cherishment to the young of others.' In this way, the world can be managed in the palm of your hand. As for within Buddhism, it is also the same: respect the virtues of predecessors and receive teachings, cherish and nurture later generations and teach them to advance. If this is passed down from generation to generation, then the people of the whole world can be guided by the Way. The Mahaprajnaparamita-sastra says: 'In the past, there was a bird named Kapinjala (Kapinjala, a type of bird), who had two close friends, an Elephant (Elephant) and a Monkey (Monkey), living together under a Pippala tree (Pippala tree). They asked each other, 'Who among us should be the eldest?' The Elephant said, 'I saw this tree when it was still under my belly, so I should be the eldest.' The Monkey said, 'I used to squat on the ground and grab the top of the tree with my hands, so I should be the eldest.' The bird said, 'I ate the fruit of this tree in the Pippala forest, and the seeds came out with my droppings, so the tree could grow. I should be the eldest.' The bird also said, 'The elders should be respected and offered to.' Then the Elephant carried the Monkey on its back, and the bird stood on the Monkey's back, traveling around. All the birds and beasts saw this and asked them why they were doing this. They replied, 'Because we respect the elders.' The birds and beasts were taught and all practiced respect, not encroaching on the people's fields and not harming the lives of animals. The people of the country also imitated them, all practicing respect. From ancient times to the present, the teachings have been passed down for generations, and the country is at peace.' Alas! Even birds and beasts respect the elders and follow the etiquette, how much more so should humans, how can they indulge their own minds? An external book says, 'Correct yourself, and the world will be corrected.' Is this not what it means?
Those who speak of compassion for all sentient beings, the Bodhisattva's myriad practices begin with compassion. Therefore, the Avatamsaka Sutra says, 'Arising from sentient beings arises great compassion, and from great compassion arises Bodhi-citta (Bodhi-citta, the mind of enlightenment).'
。因菩提心成等正覺。又墮藍本經云。若人飯百辟支佛。不如飯一佛。飯百佛不如有人作佛塔。若復有人。但能發心歸命三寶。勝上眾善。又上所列布施等善。不如有人受持五戒。持戒不如慈心憫傷眾生蠕動之類。諸經雜要云。若人舍阿僧祇身。供養十方諸佛菩薩聲聞。不如有人施畜生一口飲食。乃至施與蟻等悲田。其福最勝。如舍利弗。以一飯上佛。佛回施狗。而問舍利弗。汝以飯施我。我以施狗。誰得福多。舍利弗言。佛施狗得福多。又寶積經云。妙莊嚴忍世界眾生。悉皆具足一切安樂。若有眾生。于彼國土。億百千歲。修諸梵行。不如此娑婆世界一彈指頃。于諸眾生起慈悲心。所獲功德。倍過於彼。又優婆塞戒經云。若或田倉多有鼠雀。犯暴穀米。但作是念。如是鼠雀。因我得活。念已歡喜。無觸惱想。當知是人得無量福(云云)。凡求佛道者。應當如是學。
言隨喜他善者。一切眾生。無始劫來。繫於六趣輪中。受無量苦。未得解脫者。但由嫉妒心強。破障他善故也。雖或作善。欲勝他故。人我執心熾然不息。遠解脫期。若能隨喜他善。則滅嫉妒障。成柔順忍。易免苦輪矣。大品經云。一毛破為百分。滴取大千海水。可知其數。隨喜之福不可知數。又諸經要集云。若有貧窮薄福人。絕無塵許可施物。見
【現代漢語翻譯】 現代漢語譯本：因為菩提心才能成就正等正覺。又《墮藍本經》說：『如果有人供養一百位辟支佛（梵文：Pratyekabuddha，意為緣覺佛），不如供養一位佛。供養一百位佛，不如有人建造佛塔。如果有人，僅僅能夠發心歸命三寶（佛、法、僧），勝過一切善行。』又上面所列的佈施等善行，不如有人受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。持戒不如以慈悲心憐憫傷害眾生，乃至蠕動的蟲類。《諸經雜要》說：『如果有人捨棄無數阿僧祇（梵文：Asaṃkhya，意為無數）的身體，供養十方諸佛、菩薩（梵文：Bodhisattva，意為覺有情）和聲聞（梵文：Śrāvaka，意為聞法覺悟者），不如有人施給畜生一口飲食，乃至施與螞蟻等悲田（值得悲憫的對象），其福德最為殊勝。』例如舍利弗（梵文：Śāriputra，佛陀十大弟子之一），用一餐飯供養佛，佛又回施給狗，然後問舍利弗：『你用飯供養我，我用飯施給狗，誰得到的福德更多？』舍利弗說：『佛施給狗得到的福德更多。』又《寶積經》說：『妙莊嚴忍世界（佛經中世界名）的眾生，都具足一切安樂。如果有眾生，在那個國土，億百千歲，修諸梵行（清凈的行為），不如在這個娑婆世界（梵文：Sahā，意為堪忍世界，我們所居住的世界）一彈指頃，對諸眾生生起慈悲心，所獲得的功德，超過他們百倍。』又《優婆塞戒經》說：『如果田地或糧倉里有很多老鼠麻雀，糟蹋穀米，只要這樣想：這些老鼠麻雀，因為我才能活下去。』這樣想後感到歡喜，沒有觸惱的想法，應當知道這個人得到無量福德（云云）。凡是求佛道的人，應當這樣學習。
說到隨喜他人善行，一切眾生，從無始劫以來，被束縛在六道輪迴（地獄、餓鬼、畜生、阿修羅、人、天）之中，遭受無量痛苦，未能得到解脫，就是因為嫉妒心太強，破壞阻礙他人的善行。即使自己也做善事，也是爲了勝過他人，人我執著的心熾盛不息，遠離解脫之期。如果能夠隨喜他人善行，就能滅除嫉妒的障礙，成就柔順忍辱，容易免除痛苦的輪迴。』《大品經》說：『一根毛髮破為一百份，用滴取大千世界海水的方法，可以知道其數量。隨喜的福德不可知數。』又《諸經要集》說：『如果有人貧窮福薄，沒有一點可以施捨的東西，見到
【English Translation】 English version: Because of Bodhicitta (Sanskrit: the mind of enlightenment) one can achieve perfect enlightenment. Also, the 'Duo Lan Ben Jing' says: 'If a person offers food to a hundred Pratyekabuddhas (Sanskrit: Solitary Buddhas), it is not as good as offering food to one Buddha. Offering food to a hundred Buddhas is not as good as someone building a pagoda. If someone is able to generate the mind of taking refuge in the Three Jewels (Buddha, Dharma, Sangha), it surpasses all good deeds.' Furthermore, the good deeds listed above, such as giving, are not as good as someone upholding the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants). Upholding precepts is not as good as having a compassionate heart for all living beings, even crawling insects. The 'Zhu Jing Za Yao' says: 'If a person abandons countless Asamkhya (Sanskrit: countless) bodies to make offerings to Buddhas, Bodhisattvas (Sanskrit: enlightened beings), and Shravakas (Sanskrit: hearers) in the ten directions, it is not as good as someone giving a mouthful of food to an animal, or even giving to ants, etc., as objects of compassion. The merit is the most supreme.' For example, Shariputra (Sanskrit: one of the Buddha's ten great disciples) offered a meal to the Buddha, and the Buddha gave it to a dog. Then the Buddha asked Shariputra: 'You offered the meal to me, and I gave it to the dog. Who obtained more merit?' Shariputra said: 'The Buddha obtained more merit by giving it to the dog.' Also, the 'Bao Ji Jing' says: 'The beings in the World of Wonderful Adornment of Patience all possess complete happiness. If there are beings in that land who cultivate pure conduct for hundreds of millions of years, it is not as good as generating a compassionate heart for all beings for the time it takes to snap one's fingers in this Saha World (Sanskrit: the world of endurance, the world we live in). The merit obtained is a hundred times greater than theirs.' Also, the 'Upasaka Precept Sutra' says: 'If there are many rats and sparrows in the fields or granaries, damaging the grain, just think: These rats and sparrows are able to live because of me.' After thinking this, feel joy and have no thoughts of annoyance. You should know that this person obtains immeasurable merit (etc.). All those who seek the Buddha's path should learn in this way.
Speaking of rejoicing in the good deeds of others, all beings, from beginningless time, have been bound in the cycle of the six realms (hells, hungry ghosts, animals, asuras, humans, devas), suffering immeasurable pain, and have not been able to attain liberation. This is because their jealousy is too strong, destroying and obstructing the good deeds of others. Even if they do good deeds themselves, it is to surpass others, and the mind of attachment to self and others is fiercely unceasing, far from the time of liberation. If one can rejoice in the good deeds of others, one can eliminate the obstacle of jealousy, achieve gentleness and patience, and easily escape the cycle of suffering. The 'Da Pin Jing' says: 'If one hair is broken into a hundred parts, and the water of the great thousand world is taken drop by drop, its number can be known. The merit of rejoicing is immeasurable.' Also, the 'Zhu Jing Yao Ji' says: 'If there is a person who is poor and has little merit, and has nothing to give, seeing
他行施心生喜。其福與施等無異(云云)。智者應急改往修來耳。
言謙心者。除慢病之妙藥也。而此慢心。法中大障。譬如世間之輪。不能到于高山之上。法輪亦爾。不得轉於我慢高山。是故學佛者。應先折慢。上敬三寶。中恭尊長。下順凡庸。是則可為善人歟。是以不輕菩薩。常禮一切。云不輕汝。普賢大士亦云。我於一切眾生。種種承事。種種供養。如敬父母。如奉師長。乃至如來等無有異。又近世法華法師。道行清灑。為眾所敬。若行之時。但視地而行。見有微蟲當路。即自念言。焉知此佛子先我而得道。便避而行。學者可不思齊。
言軟語者。悅可眾心之先務者也。夫世間之人。三業造罪。口過為重。口四惡中。惡言最甚。何者。非獨自心起嗔。亦令對者懷恨。因作怨根。漸漸增長。從劫至劫。互相殘害。永無了期。爭似與人語時。當出軟音。或教以善令其歡喜。乃至於一切畜生。不得加其惡言。彼雖未了人之所言。而怒相現前。令彼畜生見而驚怖。是以不無罪業。業若成則報必不虛。而自當之。如護口經說。昔三藏比丘以一惡言故。報為百頭魚。殃及其母。亦作廁蟲(云云)。又大方便經云。人生世間。禍從口出。甚於猛火。猛火止燒世間之財。惡口熾然。燒七聖財。口中之舌。鑿身之斧。
【現代漢語翻譯】 現代漢語譯本： 他人行佈施，心生歡喜，那麼他的福報與親自佈施的人相等，沒有差別。（此處省略若干內容）。有智慧的人應該立即改正過去的錯誤，修持未來的善行。
謙虛的心，是去除傲慢這種疾病的妙藥。而傲慢之心，是佛法中的巨大障礙。譬如世間的車輪，不能到達高山之上。佛法之輪也是如此，不能在傲慢的高山上運轉。所以學佛的人，應該首先折服傲慢，對上恭敬三寶（佛、法、僧），對中恭敬尊長，對下順從凡庸之人。這樣才可以成為善良的人。因此，常不輕菩薩（Sadāparibhūta），總是禮拜一切眾生，說『我不輕視你們』。普賢（Samantabhadra）大士也說：『我對於一切眾生，以種種方式承事，種種方式供養，如同敬奉父母，如同侍奉師長，乃至如來（Tathāgata）等，沒有差別。』又如近代的法華法師，他的德行清高灑脫，為眾人所敬仰。他行走的時候，總是看著地面行走，見到有小蟲擋路，就自己想：『怎麼知道這位佛子不是比我先得道呢？』便避開而行。學佛的人難道不應該思考並傚法嗎？
柔和的言語，是使眾生心生喜悅的首要任務。世間的人，身、口、意三業造作罪業，其中口業最為嚴重。口四惡（妄語、綺語、惡口、兩舌）中，惡口最為嚴重。為什麼呢？因為它不僅使自己的內心生起嗔恨，也使對方懷恨在心，因此種下怨恨的根苗，漸漸增長，從劫至劫，互相殘害，永遠沒有了結的時候。怎麼比得上與人說話時，發出柔和的聲音，或者教導他們行善，使他們歡喜呢？乃至對於一切畜生，也不得對它們說惡語。它們雖然不明白人的語言，但是憤怒的表情會顯現出來，使那些畜生見了感到驚恐。因此並非沒有罪業。業如果形成，那麼果報必定真實不虛，而自己應當承受。如《護口經》所說，過去有位三藏比丘，因為一句惡語的緣故，受報為百頭魚，殃及他的母親，也轉生為廁所中的蟲子（此處省略若干內容）。又如《大方便經》所說：『人生在世間，災禍從口中而出，比猛火還要厲害。猛火只燒世間的財物，惡口熾盛燃燒七聖財（信、戒、慚、愧、聞、舍、慧）。口中的舌頭，是鑿身的斧頭。』
【English Translation】 English version: If another person performs an act of generosity and one rejoices in their heart, then the merit one gains is equal to that of the person who gave the offering, without any difference. (Omitted content). The wise should immediately correct past mistakes and cultivate future good deeds.
A humble heart is a wonderful medicine for removing the disease of arrogance. And this arrogance is a great obstacle in the Dharma. Just as a worldly wheel cannot reach the top of a high mountain, so too the wheel of the Dharma cannot turn on the high mountain of arrogance. Therefore, those who study Buddhism should first subdue their arrogance, respect the Three Jewels (Buddha, Dharma, Sangha) above, revere elders in the middle, and be obedient to ordinary people below. Only then can they be considered good people. Therefore, Sadāparibhūta Bodhisattva (常不輕菩薩), always bowed to all beings, saying, 'I do not despise you.' Samantabhadra Bodhisattva (普賢大士) also said: 'Towards all sentient beings, I serve them in various ways, offering them in various ways, as if revering my parents, as if serving my teachers, even like the Tathāgata (如來), there is no difference.' Furthermore, the Dharma Master of the Lotus Sutra in recent times, his virtue was pure and refined, and he was respected by all. When he walked, he always looked at the ground, and when he saw a small insect in his path, he would think to himself, 'How do I know that this Buddha-child will not attain enlightenment before me?' Then he would avoid it and walk on. Shouldn't those who study Buddhism think about and emulate this?
Gentle speech is the primary task of pleasing the hearts of all beings. People in the world create sins through the three karmas of body, speech, and mind, and verbal karma is the most serious. Among the four evils of speech (false speech, embellished speech, harsh speech, divisive speech), harsh speech is the worst. Why? Because it not only causes anger to arise in one's own heart, but also causes the other person to harbor resentment, thus planting the seeds of hatred, which gradually grow, harming each other from kalpa to kalpa, with no end in sight. How can it compare to speaking to others with a gentle voice, or teaching them to do good, making them happy? Even towards all animals, one must not use harsh words. Although they do not understand human language, angry expressions will appear, causing those animals to be frightened. Therefore, it is not without sin. If karma is formed, then the retribution will surely be true and not false, and one must bear it oneself. As the Sutra on Guarding the Mouth says, in the past, a Tripiṭaka (三藏) Bhikṣu (比丘) was reborn as a hundred-headed fish because of one harsh word, and his mother was also reborn as a worm in the toilet (omitted content). Furthermore, as the Great Expedient Sutra says: 'When people are born into the world, disasters come out of their mouths, which are more fierce than raging fire. Raging fire only burns worldly possessions, but harsh speech fiercely burns the seven noble treasures (faith, morality, shame, remorse, learning, generosity, wisdom). The tongue in the mouth is an axe that carves the body.'
滅身之火。可不慎哉。
如上所示。自佈施安忍。至謙心軟語。一一無非成佛之因。若具行之。則莫善如也。不然。隨其宜樂。但修一事亦得。何以故爾。法華經偈云。若有眾生類。值諸過去佛。若聞法佈施。或持戒忍辱。精進禪智等。若人善軟心。如是諸人等。皆已成佛道。諸佛滅度已。供養舍利者。起萬億種塔。金銀及玻璃。玫瑰琉璃珠。清凈廣嚴飾。木樒並余材。磚瓦泥土等。若於曠野中。積土成佛廟。乃至童子戲。聚沙為佛塔。如是諸人等。皆已成佛道。若人為佛故。建立諸形像。或以七寶成。鍮鉐赤白銅。鐵木及與泥。或以膠漆布。或彩𦘕佛像。自作若使人。乃童子戲。若草木及茟。或以指爪甲。而𦘕作佛像。如是諸人等。皆已成佛道。若人于塔廟。寶像及𦘕像。以華香幡蓋。敬心而供養。若使人作樂。擊鼓吹角貝。簫笛琴箜篌。琵琶鐃銅鈸。如是眾妙音。盡持以供養。或以歡喜心。歌唄頌佛德。乃至一小音。皆已成佛道。若人散亂心。乃至以一華。供養于𦘕像。漸見無量佛。自成無上道。廣度無數眾。或有人禮拜。或復但合掌。乃至舉一手。或復小低頭。若人散亂心。一稱南無佛。如是諸人等。皆已成佛道(云云)。噫。若非一切法無非佛事。焉能以兒戲作事。散心一稱。爾許微功。至於極位哉。
【現代漢語翻譯】 現代漢語譯本： 毀滅自身的火焰，怎能不謹慎啊！
如上所述，從佈施、安忍（忍耐）到謙遜、溫和的言語，沒有一樣不是成佛的因。如果能夠全部實踐，那自然是最好不過的。如果不能，那麼根據自己的喜好和能力，只修行其中一件也可以。為什麼這麼說呢？《法華經》的偈頌說：『如果有眾生，遇到過去的諸佛，如果聽聞佛法、佈施，或者持戒、忍辱（忍耐），精進、禪定、智慧等等。如果有人心地善良柔和，這樣的人都已經成就佛道。諸佛滅度之後，供養舍利的人，建造萬億種塔，用金、銀以及玻璃，玫瑰、琉璃珠，清凈而莊嚴地裝飾。用木樒以及其他木材，磚瓦泥土等等。如果在曠野中，堆積泥土成為佛廟，乃至童子嬉戲，堆積沙子成為佛塔，這樣的人都已經成就佛道。如果有人爲了佛的緣故，建立各種佛像，或者用七寶製成，或者用鍮鉐（黃銅）、赤銅、白銅，鐵、木以及泥土，或者用膠漆、布，或者彩繪佛像，自己製作或者讓別人製作，乃至童子嬉戲，用草木或者筆，或者用手指甲，而描繪製作佛像，這樣的人都已經成就佛道。如果有人在塔廟，寶像以及畫像前，用鮮花、香、幡蓋，恭敬地供養。如果讓人演奏音樂，敲鼓、吹角、貝，簫、笛、琴、箜篌（古代彈撥樂器），琵琶、鐃、銅鈸，這樣各種美妙的聲音，全部用來供養。或者用歡喜心，歌唱讚頌佛的功德，乃至發出很小的聲音，都已經成就佛道。如果有人以散亂的心，乃至用一朵花，供養畫像，逐漸見到無量佛，自己成就無上道，廣度無數眾生。或者有人禮拜，或者僅僅合掌，乃至舉起一隻手，或者稍微低下頭。如果有人以散亂的心，唸一聲『南無佛』（皈依佛），這樣的人都已經成就佛道』（等等）。唉！如果不是一切法無非是佛事，怎麼能以兒童嬉戲般的行為，散亂的心念一聲佛號，這樣微小的功德，達到最高的果位呢？』
【English Translation】 English version: The fire that destroys the body. How can one not be careful!
As shown above, from giving (Dāna), forbearance (Kshanti) to humility and gentle speech, each and every one is a cause for attaining Buddhahood. If one can practice all of them, that would be the best. If not, then according to one's inclination and ability, practicing just one of them is also acceptable. Why is that so? The verse in the Lotus Sutra says: 'If there are sentient beings who encounter past Buddhas, if they hear the Dharma, give alms, or uphold the precepts, practice forbearance (Kshanti), diligence, meditation, wisdom, and so on. If someone has a kind and gentle heart, such people have already attained the path to Buddhahood. After the Buddhas have passed away, those who offer relics, build hundreds of millions of kinds of stupas, with gold, silver, and glass, rose, lapis lazuli beads, clean and grandly adorned. With mukim wood and other materials, bricks, tiles, and mud, etc. If in the wilderness, they pile up earth to make a Buddha shrine, even children playing, piling up sand to make a Buddha stupa, such people have already attained the path to Buddhahood. If someone, for the sake of the Buddha, establishes various images, or makes them with the seven treasures, or with touseki (brass), red copper, white copper, iron, wood, and mud, or with glue, lacquer, cloth, or paints Buddha images, making them themselves or having others make them, even children playing, with grass, wood, or brushes, or with fingernails, drawing and making Buddha images, such people have already attained the path to Buddhahood. If someone at a stupa or temple, before precious images or painted images, with flowers, incense, banners, and canopies, respectfully makes offerings. If they have people make music, beating drums, blowing horns, conches, flutes, pipes, zithers (kōnghóu), lutes (pípá), cymbals, and copper cymbals, all such wonderful sounds, holding them up to make offerings. Or with a joyful heart, singing praises of the Buddha's virtues, even a small sound, they have already attained the path to Buddhahood. If someone with a scattered mind, even with a single flower, makes offerings to a painted image, gradually sees immeasurable Buddhas, themselves attaining the unsurpassed path, widely liberating countless beings. Or someone bows, or simply puts their palms together (Gassho), even raising one hand, or slightly lowering their head. If someone with a scattered mind, utters once 'Namo Buddha' (Homage to the Buddha), such people have already attained the path to Buddhahood' (etc.). Alas! If it were not that all dharmas are none other than Buddha-deeds, how could one, with childlike play, a single utterance with a scattered mind, such a small merit, reach the highest position?
由是之故。我釋尊出世。興悲憫物。以巧智方便。隨其根樂。或示坐禪。或讀誦經。或教唸佛。乃至施戒等一切諸善。令其修習。入于佛道。靡有孑遺。除一闡提類。如世間醫王隨病與藥。除命盡者。無不痊平。或人未了如來方便教義。又未能達眾生宜樂。各執一端。謂之為勝。亦教他人。以己所觀之法。曰坐禪為最。或曰誦經第一。有曰唸佛為勝。乃至施戒等法。皆云爲是。非諸他善。此則知一不知其二者歟。且如欲入王城。八門無防。應隨方所。引之直入。何必以東道之人。引入西門。西道之人。引入東門。枉使勞苦。門雖是八。入則唯一。諸法門殊。咸歸一處。何偏執諍。是謂不察病根。純教乳藥之類也。勸諸行者。應知此義。隨力所堪。從其一事。進功無退耳。
若愿生安養 隨功生九蓮 得見彌陀佛 聞法悟無生
安養者。亦云極樂。其國莊嚴及諸樂事。不可譬說。小彌陀經云。從是西方。過十萬億佛土。有此世界。無量壽經云。彌陀佛國。去此不遠。如是二說。但隨機說耳。遠近不可定也。祇在眾生一念心中。是心無礙。豈有東西遠近乎。阿彌陀此云無量光。亦云無量壽。故經云。彼佛光明無量。照十萬國。彼佛壽命無量無邊阿僧祇劫(云云)。
言九蓮者。彼佛以四十八愿。莊
【現代漢語翻譯】 現代漢語譯本： 因此，我釋迦牟尼佛（釋尊，Sakyamuni Buddha）出世，興起悲憫之心，以巧妙的智慧和方便法門，順應眾生的根性和喜好，或者開示坐禪，或者教導讀誦經典，或者教導唸佛，乃至佈施、持戒等一切善行，讓他們修習，進入佛道，沒有遺漏任何一個眾生，除了斷善根的一闡提（icchantika）之外。就像世間的醫王根據病癥給予藥物，除了壽命將盡的人，沒有不能痊癒的。有些人不瞭解如來的方便教義，又不能通達眾生的根性和喜好，各自執著於一個方面，認為自己所修的法門最為殊勝，也教導他人，以自己所觀察到的法門為標準。有的說坐禪最為重要，有的說誦經第一，有的說唸佛殊勝，乃至佈施、持戒等法，都說自己所修的才是正確的，否定其他的善行。這大概是隻知其一，不知其二的人吧。比如想要進入王城，八個城門都沒有防衛，應該順著所處的方位，引導人們直接進入。何必把東方來的人，引入西門；把西方來的人，引入東門，白白地使人勞苦呢？門雖然有八個，進入的途徑卻只有一個。各種法門雖然不同，最終都歸於同一個地方。為何要偏執爭論呢？這就像不瞭解病根，只教人服用乳藥一樣。勸告各位修行者，應該明白這個道理，隨自己的能力所及，從一件事情入手，精進修行，不要退轉。
若愿生安養（Sukhavati，極樂世界），隨功生九蓮（nine grades of lotus），得見彌陀佛（Amitabha Buddha），聞法悟無生（an উৎপત્tika-dharma-ksanti，無生法忍）。
安養，也叫做極樂。那個國家的莊嚴和各種快樂的事情，無法用譬喻來說明。《小彌陀經》說：『從這裡向西方，經過十萬億佛土，有這個世界。』《無量壽經》說：『彌陀佛國，距離這裡不遠。』這兩種說法，只是隨機應變而說的。遠近是不能確定的。只在眾生一念心中。這個心沒有阻礙，哪裡有什麼東西遠近呢？』阿彌陀（Amitabha）翻譯成漢語是無量光，也叫做無量壽。所以經中說：『那尊佛的光明無量，照耀十方國土。那尊佛的壽命無量無邊阿僧祇劫（asamkhya kalpas）。』
所說的九蓮，是那尊佛用四十八愿（forty-eight vows）莊嚴...
【English Translation】 English version: Therefore, I, Sakyamuni Buddha, appeared in the world, arousing compassion for all beings, using skillful wisdom and expedient means, according to their inherent nature and preferences, sometimes revealing seated meditation, sometimes teaching the recitation of scriptures, sometimes teaching mindfulness of the Buddha, and even all good deeds such as giving and upholding precepts, causing them to cultivate and enter the path of Buddhahood, without leaving out a single being, except for the icchantikas (those who have severed their roots of goodness). It is like a physician king in the world who gives medicine according to the illness; except for those whose lives are about to end, none cannot be cured. Some people do not understand the Tathagata's (Tathagata, 如來) expedient teachings, and are unable to comprehend the inherent nature and preferences of beings, each clinging to one aspect, considering their own practice to be the most superior, and also teaching others, using their own observed methods as the standard. Some say that seated meditation is the most important, some say that reciting scriptures is the first, some say that mindfulness of the Buddha is superior, and even practices such as giving and upholding precepts, all say that what they practice is correct, denying other good deeds. These are probably people who only know one thing and do not know the other. For example, if you want to enter the royal city, none of the eight gates are guarded; you should guide people directly in according to their location. Why bring people from the east into the west gate; bring people from the west into the east gate, making them suffer in vain? Although there are eight gates, there is only one way to enter. Although the various Dharma (Dharma, 法) gates are different, they all ultimately return to the same place. Why be prejudiced and argue? This is like not understanding the root of the illness and only teaching people to take milk medicine. I advise all practitioners to understand this principle, and according to their ability, start with one thing, cultivate diligently, and do not regress.
If you wish to be born in Sukhavati (安養, the Land of Bliss), you will be born in the nine grades of lotus (九蓮) according to your merit, and you will be able to see Amitabha Buddha (彌陀佛), and hear the Dharma and awaken to an উৎপત્tika-dharma-ksanti (無生), the acceptance of the non-arising of all dharmas.
Sukhavati is also called the Land of Bliss. The adornments and various joyful things of that country cannot be described with metaphors. The Smaller Sukhavativyuha Sutra says: 'From here to the west, passing through hundreds of thousands of millions of Buddha lands, there is this world.' The Infinite Life Sutra says: 'The Buddha land of Amitabha is not far from here.' These two statements are just expediently spoken. The distance cannot be determined. It is only in the mind of sentient beings. This mind is without obstruction, so how can there be east, west, near, or far?' Amitabha (阿彌陀) is translated into Chinese as Infinite Light, and is also called Infinite Life. Therefore, the sutra says: 'That Buddha's light is infinite, illuminating the ten directions. That Buddha's lifespan is immeasurable and boundless asamkhya kalpas (阿僧祇劫).'
The so-called nine grades of lotus are adorned by that Buddha with the forty-eight vows (四十八愿)...
嚴凈土。設九品蓮。接引十方有緣眾生。何以故。由眾生根性多有差別故爾。如世國王與敵共戰。其有功者。多不等故。隨功賞職。或一品二品三四五品。乃至八九品。無一遺者。佛亦如是。隨諸眾生功業多少。故以九蓮。攝盡無餘。彼諸九品眾生。配生九蓮之事。今當略引經文示之。
觀無量壽經云。上品上生者。若有眾生。發三種心。即生彼國。一者至誠心。二者深心。三者回向發願心。又有三種眾生。當得往生。一者慈心不殺。具諸戒行。二者讀誦大乘方等經典。三者修行六念(佛法僧戒施天)。具此功德。一日一夜。乃至七日。即得往生。是人𣧩時。阿彌陀佛。與觀音勢至等無量菩薩。現在其前。授手迎接。行者見已。歡喜踴躍。自見其身。乘金剛臺。隨從佛后。如彈指頃。往生彼國。到已。即見佛身相好。及見菩薩色相具足。光明寶林。演說妙法。聞已。即悟無生法忍。
上品中生者。不必受持讀誦方等經典。善解義趣。于第一義。心不驚動。深信因果。不謗大乘。是人𣧩時。大聖來迎。事如上說。行者自見坐紫金臺。即生彼國七寶池中。其蓮經宿即開。見佛菩薩放光照身。目即開明。經一小劫。得無生忍。
上品下生者。亦信因果。不謗大乘。但發無上道心。是人𣧩時。眾聖來迎。行
【現代漢語翻譯】 現代漢語譯本：
嚴凈佛土。設定九品蓮花，接引十方有緣的眾生。為什麼呢？因為眾生的根性有很多差別。就像世間的國王與敵人作戰，有功勞的人，功勞大小不一樣。根據功勞大小賞賜官職，或者一品二品三四五品，乃至八九品，沒有遺漏的。佛也是這樣，隨著眾生功業的多少，所以用九品蓮花，全部攝受沒有剩餘。那些九品眾生，配合往生九品蓮花的事情，現在簡略地引用經文來展示。
《觀無量壽經》說：上品上生的人，如果有眾生，發起三種心，就能往生到那個國度。一是至誠心，二是深心，三是迴向發願心。又有三種眾生，應當得到往生。一是慈心不殺，具足各種戒行。二是讀誦大乘方等經典。三是修行六念（佛(Buddha)法(Dharma)僧(Sangha)戒(Precepts)施(Giving)天(Devas)）。具足這些功德，一日一夜，乃至七日，就能往生。這個人臨終時，阿彌陀佛(Amitabha Buddha)，與觀音(Avalokiteśvara)勢至(Mahāsthāmaprāpta)等無量菩薩，出現在他的面前，伸出手來迎接。修行人看見后，歡喜踴躍，自己看見自己的身體，乘坐金剛臺，跟隨在佛的後面，像彈指頃刻之間，往生到那個國度。到達后，就看見佛的身相美好，以及看見菩薩的色相具足，光明寶林，演說微妙的佛法。聽聞后，就領悟無生法忍。
上品中生的人，不必受持讀誦方等經典，善於理解經義，對於第一義諦，內心不驚慌動搖，深信因果，不誹謗大乘佛法。這個人臨終時，大聖來迎接，情況如上面所說。修行人自己看見坐在紫金臺，就往生到那個國度七寶池中。蓮花經過一夜就開放，看見佛菩薩放出光明照耀身體，眼睛立即開明。經過一小劫，得到無生法忍。
上品下生的人，也相信因果，不誹謗大乘佛法，只是發起無上菩提心。這個人臨終時，眾聖來迎接，修行
【English Translation】 English version:
Adorned and purified Buddha lands. Establishing nine grades of lotuses to receive and guide sentient beings from the ten directions who have affinity. Why is this so? It is because the inherent nature of sentient beings varies greatly. It is like a worldly king who battles with enemies; those who have contributed meritorious service receive unequal rewards. According to the amount of merit, ranks and positions are bestowed, perhaps one grade, two grades, three, four, or five grades, up to eight or nine grades, with none being left out. The Buddha is also like this, according to the amount of meritorious deeds of sentient beings, hence using nine lotuses to gather all without remainder. Regarding the matter of those sentient beings of the nine grades being matched with birth in the nine lotuses, I will now briefly cite scriptural texts to demonstrate this.
The Contemplation Sutra says: Those of the highest grade of the highest class, if there are sentient beings who arouse three kinds of minds, they will be born in that land. First, the sincere mind; second, the profound mind; third, the mind of dedicating merit with vows. Furthermore, there are three kinds of sentient beings who should attain rebirth. First, those who are compassionate and do not kill, possessing all precepts and practices. Second, those who recite the Great Vehicle Vaipulya (方等) Sutras. Third, those who cultivate the six recollections (Buddha(佛), Dharma(法), Sangha(僧), Precepts(戒), Giving(施), Devas(天)). Possessing these merits, for one day and one night, up to seven days, they will attain rebirth. When this person is about to die, Amitabha Buddha(阿彌陀佛), together with Avalokiteśvara(觀音), Mahāsthāmaprāpta(勢至), and countless Bodhisattvas, will appear before them, extending their hands to welcome them. Having seen this, the practitioner rejoices and leaps for joy, seeing their own body riding a diamond platform, following behind the Buddha, in the time it takes to snap one's fingers, they are reborn in that land. Upon arrival, they immediately see the Buddha's physical characteristics and the complete forms of the Bodhisattvas, the radiant jeweled forest, expounding the wonderful Dharma. Having heard this, they immediately awaken to the forbearance of non-origination.
Those of the middle grade of the highest class need not uphold, recite, or study the Vaipulya Sutras, but are skilled in understanding the meaning and purpose, and their minds are not startled or moved by the supreme truth. They deeply believe in cause and effect and do not slander the Great Vehicle. When this person is about to die, the Great Saints come to welcome them, the circumstances being as described above. The practitioner sees themselves sitting on a purple-gold platform and is immediately born in the seven-jeweled pond in that land. The lotus opens after one night, and they see the Buddhas and Bodhisattvas emitting light and illuminating their bodies, and their eyes immediately open. After one small kalpa, they attain the forbearance of non-origination.
Those of the lowest grade of the highest class also believe in cause and effect and do not slander the Great Vehicle, but simply arouse the unsurpassed Bodhi mind. When this person is about to die, the assembly of sages comes to welcome them, the practitioner
者自見坐金蓮華。往生寶池。經一日一夜。蓮華乃開。七日之中。乃得見佛。雖見佛身。于眾相好心不明瞭。三七日後。乃了了見。經三小劫。得百法明門。住歡喜地。
中品上生者。若有眾生。受持五戒。持八戒齋。修行諸戒。不造五逆。無眾過惡。是人𣧩時。眾聖來迎。行者自見己身坐蓮華臺。往生彼國。蓮華尋開。聞眾音聲讚歎四諦。應時即得阿羅漢道。三明六通具八解脫。
中品中生者。若有眾生。若一日一夜持沙彌戒。若持具足戒。威儀無缺。是人𣧩時。眾聖來迎。行者自見坐蓮華上。蓮華即合。隨從佛后。生寶池中。經於七日。其華乃敷。開目合掌。贊佛聞法。經半劫已。成阿羅漢。
中品下生者。若有眾生。孝養父母。奉事師長。行世仁義。是人𣧩時。遇善知識。為其廣說阿彌陀佛國土樂事。聞此事已。尋即命終。即生彼國。經七日已。遇觀世音及大勢至。聞法歡喜。得須陀洹。過一小劫。成阿羅漢。
下品上生者。或有眾生。作眾惡業。雖不誹謗方等經典。多造惡法。無有慚愧。是人𣧩時。遇善知識。為贊大乘十二部經首題名字。以聞如是諸經名故。除卻千劫極重惡業。善友復教稱于南無阿彌陀佛。稱佛名故。除五十億劫生死之罪。爾時彼佛即遣化佛化觀世音化大勢至。至
【現代漢語翻譯】 現代漢語譯本 這個人會看到自己坐在金蓮花上，往生到寶池中。經過一日一夜，蓮花開放。七日之中，能夠見到佛。雖然見到佛身，但對於佛的種種相好並不明瞭。三七日後，才能夠清楚地見到。經過三個小劫，得到百法明門（通達一切法的智慧之門），安住于歡喜地（菩薩修行階位的第一階段）。
中品上生的人，如果有人受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），持八戒齋（八條戒律和齋戒），修行各種戒律，不造五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），沒有各種過錯惡行。這個人臨終時，眾多聖眾前來迎接，修行人自己看到自己的身體坐在蓮花臺上，往生到西方極樂世界。蓮花隨即開放，聽到各種聲音讚歎四諦（苦、集、滅、道），應時就得到阿羅漢道（斷盡煩惱的境界），具備三明（宿命明、天眼明、漏盡明）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具足八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想解脫）。
中品中生的人，如果有人，或者一日一夜持沙彌戒（出家男眾所受的戒律），或者持具足戒（比丘、比丘尼所受的戒律），威儀沒有缺失。這個人臨終時，眾多聖眾前來迎接，修行人自己看到坐在蓮花上，蓮花隨即合攏，跟隨在佛的後面，往生到寶池中。經過七日，蓮花才開放，睜開眼睛合掌，讚歎佛，聽聞佛法。經過半劫以後，成就阿羅漢。
中品下生的人，如果有人，孝養父母，奉事師長，行世間的仁義。這個人臨終時，遇到善知識（引導修行的良師益友），為他廣泛地講述阿彌陀佛（Amitabha）國土的快樂之事。聽到這些事後，隨即命終，就往生到西方極樂世界。經過七日後，遇到觀世音（Avalokiteshvara）及大勢至（Mahasthamaprapta），聽聞佛法，心生歡喜，得到須陀洹（Srotapanna，預流果，小乘初果）。經過一個小劫，成就阿羅漢。
下品上生的人，或許有人，造作各種惡業，雖然不誹謗方等經典（大乘經典），但多造惡法，沒有慚愧之心。這個人臨終時，遇到善知識，為他讚歎大乘十二部經的首題名字。因為聽聞這些經典的名字的緣故，消除千劫的極重惡業。善友又教他稱念南無阿彌陀佛（Namo Amitabha）。稱念佛名的緣故，消除五十億劫生死之罪。這時，阿彌陀佛（Amitabha）就派遣化佛、化觀世音（Avalokiteshvara）、化大勢至（Mahasthamaprapta）來到。
【English Translation】 English version This person will see themselves sitting on a golden lotus flower, reborn in the Treasure Pond. After one day and one night, the lotus flower will open. Within seven days, they will be able to see the Buddha. Although they see the Buddha's body, they are not clear about the Buddha's various excellent qualities. After three weeks (twenty-one days), they will be able to see clearly. After three small kalpas (aeons), they will attain the Hundred Dharma Illumination Gate (the gate of wisdom that understands all dharmas) and dwell in the Joyful Ground (the first stage of a Bodhisattva's practice).
Those reborn in the Upper Level of the Middle Grade: If there are beings who uphold the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), observe the Eight Precepts (eight rules of conduct and fasting), practice various precepts, do not commit the Five Heinous Offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), and have no various faults or evil deeds. When this person is dying, many sages will come to greet them. The practitioner will see their own body sitting on a lotus flower platform, reborn in that land. The lotus flower will open immediately, and they will hear various sounds praising the Four Noble Truths (suffering, accumulation, cessation, path). At that moment, they will attain the state of Arhat (a state of liberation from all afflictions), possessing the Three Clear Knowledges (knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows), the Six Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, extinction of outflows), and fully possessing the Eight Liberations (liberation through contemplating external forms while having internal perception of form, liberation through contemplating external forms while having no internal perception of form, liberation through pure perception, abiding in the attainment of the body, liberation through the sphere of infinite space, liberation through the sphere of infinite consciousness, liberation through the sphere of nothingness, liberation through the cessation of perception and sensation).
Those reborn in the Middle Level of the Middle Grade: If there are beings who observe the Shramanera Precepts (precepts taken by novice monks) for one day and one night, or observe the Full Precepts (precepts taken by fully ordained monks and nuns) with no deficiencies in their conduct. When this person is dying, many sages will come to greet them. The practitioner will see themselves sitting on a lotus flower, and the lotus flower will close immediately. They will follow behind the Buddha and be reborn in the Treasure Pond. After seven days, the flower will bloom. They will open their eyes, put their palms together, praise the Buddha, and listen to the Dharma. After half a kalpa (aeon), they will become an Arhat.
Those reborn in the Lower Level of the Middle Grade: If there are beings who are filial to their parents, serve their teachers, and practice worldly benevolence and righteousness. When this person is dying, they will encounter a good advisor (a virtuous teacher and friend who guides practice), who will extensively explain to them the joyful affairs of the land of Amitabha Buddha (Amitabha). After hearing these things, they will immediately die and be reborn in the Western Pure Land. After seven days, they will encounter Avalokiteshvara (Avalokiteshvara) and Mahasthamaprapta (Mahasthamaprapta), hear the Dharma, and rejoice, attaining the state of Srotapanna (Srotapanna, stream-enterer, the first fruit of the small vehicle). After one small kalpa (aeon), they will become an Arhat.
Those reborn in the Upper Level of the Lower Grade: Perhaps there are beings who commit various evil deeds. Although they do not slander the Vaipulya Sutras (Mahayana Sutras), they create many evil dharmas and have no sense of shame. When this person is dying, they will encounter a good advisor, who will praise the title names of the twelve divisions of the Mahayana Sutras for them. Because they hear the names of these sutras, they will eliminate extremely heavy evil karma from a thousand kalpas (aeons). The good friend will also teach them to recite Namo Amitabha Buddha (Namo Amitabha). Because they recite the Buddha's name, they will eliminate the sins of birth and death from fifty billion kalpas (aeons). At that time, Amitabha Buddha (Amitabha) will send a transformation Buddha, a transformation Avalokiteshvara (Avalokiteshvara), and a transformation Mahasthamaprapta (Mahasthamaprapta) to come.
行者前言。善男子。以汝稱佛名故。諸罪消滅。我來迎汝。行者即見化佛光明。遍滿其室。見已歡喜。即便命𣧩。乘寶蓮華。隨化佛后。生寶池中。經七七日。蓮華乃敷。時觀世音菩薩放光說法。聞已信解。發無上道心。經十小劫。得入初地。
下品中生者。或有眾生。毀犯五戒八戒及具足戒。偷僧祇物。盜現前僧物。不凈說法。無有慚愧。是人𣧩時。地獄眾火一時俱至。遇善知識。即為贊說阿彌陀佛光明威德。此人聞已。除八十億劫生死之罪。地獄猛火化為涼風。吹諸天華。華上皆有化佛菩薩。迎接此人。如一念頃。即生寶池蓮華之內。經于大劫。蓮華乃敷。觀音勢至為說大乘甚深經典。聞此法已。即發無上道心。
下品下生者。或有眾生。具造五逆十惡。具諸不善。此人應墮惡道。經歷多劫。受苦無窮。臨命𣧩時。遇善知識為說妙法。教令唸佛。彼人苦逼。不遑唸佛。善友告言。汝若不能唸佛者。應稱歸命無量壽佛。如是至心令聲不絕。具足十念。稱南無阿彌陀佛。稱佛名故。于唸唸中。除八十億劫生死之罪。命𣧩之後。見金蓮華猶如日輪。住其人前。如一念頃。即往彼國。生蓮華中。滿十二大劫。蓮華方開。觀音勢至以大悲音。為說實相。除滅罪法。聞已歡喜。即發無上道心(云云)。是為九品眾
【現代漢語翻譯】 現代漢語譯本：行者（修行者）前言：『善男子，因為你稱念佛的名號，所有的罪業都消滅了，所以我來迎接你。』修行者隨即看見化佛（變化的佛）的光明，遍滿他的房間。看見之後，他非常歡喜，隨即命終，乘坐寶蓮華，跟隨著化佛之後，往生到寶池之中。經過七七四十九天，蓮華才開放。這時觀世音菩薩（Avalokiteśvara Bodhisattva，觀照世間聲音的菩薩）放光說法，聽聞之後，他信受理解，發起無上道心（Anuttara-samyak-sambodhi-citta，證悟無上正等正覺的心）。經過十小劫（kalpa，時間單位），得以進入初地（Bhumi，菩薩的果位）。
下品中生者：或者有眾生，毀犯五戒（Panca-sila，不殺生、不偷盜、不邪淫、不妄語、不飲酒）、八戒（Astanga-sila，八條戒律）以及具足戒（Bhiksu-sila，比丘戒），偷盜僧祇物（Sanghika-dravya，寺院的公共財物），盜取現前僧物（Sangha-dravya，現前僧人的財物），以不清凈的心態說法，沒有慚愧之心。這個人命終的時候，地獄的眾火一時全部到來。遇到善知識（Kalyanamitra，良師益友），善知識就為他讚歎宣說阿彌陀佛（Amitabha Buddha，無量光佛）的光明威德。這個人聽聞之後，消除八十億劫生死之罪。地獄的猛火化為涼風，吹來諸天之華。每一朵華上都有化佛菩薩，迎接這個人。如一念頃，就往生到寶池蓮華之內。經過一大劫，蓮華才開放。觀音（Avalokiteśvara，觀世音）勢至（Mahasthamaprapta，大勢至）為他說大乘甚深經典。聽聞此法之後，立即發起無上道心。
下品下生者：或者有眾生，造作五逆（Pancanantarya，殺父、殺母、殺阿羅漢、出佛身血、破和合僧）十惡（Dasa-akusala，十種惡業），具足各種不善之業。這個人應當墮入惡道，經歷多個劫數，遭受無盡的痛苦。臨命終時，遇到善知識為他說微妙之法，教導他念佛。這個人被痛苦逼迫，沒有空閑唸佛。善友告訴他說：『你如果不能唸佛，應當稱念歸命無量壽佛（Amitayus Buddha，阿彌陀佛）。』像這樣至誠懇切地使聲音不間斷，具足十念，稱念南無阿彌陀佛（Namo Amitabha Buddha，皈依阿彌陀佛）。因為稱念佛的名號，在每一個念頭中，消除八十億劫生死之罪。命終之後，看見金蓮華猶如日輪，停留在他的面前。如一念頃，就往生到彼國，生在蓮華之中。滿十二大劫，蓮華才開放。觀音（Avalokiteśvara，觀世音）勢至（Mahasthamaprapta，大勢至）以大悲之音，為他說實相（Tathata，諸法的真實體性），消除罪業之法。聽聞之後非常歡喜，立即發起無上道心（云云）。這就是九品往生。
【English Translation】 English version: The Practitioner's Preface: 'Good man, because you recite the name of the Buddha, all your sins are extinguished, so I come to welcome you.' The practitioner then sees the light of the manifested Buddha (Nirmanakaya Buddha, a transformation body of the Buddha) filling his room. Seeing this, he rejoices greatly, and then his life ends. He rides on a jeweled lotus flower, following behind the manifested Buddha, and is reborn in the Treasure Pond. After forty-nine days, the lotus flower opens. At this time, Avalokiteśvara Bodhisattva (the Bodhisattva who contemplates the sounds of the world) emits light and preaches the Dharma. After hearing this, he believes and understands, and generates the unsurpassed Bodhi mind (Anuttara-samyak-sambodhi-citta, the mind of enlightenment). After ten small kalpas (an aeon, a unit of time), he is able to enter the first Bhumi (stage of a Bodhisattva).
Those born in the Lower Grade, Middle Level: There are beings who violate the Five Precepts (Panca-sila, no killing, no stealing, no sexual misconduct, no lying, no intoxicants), the Eight Precepts (Astanga-sila, eight rules of conduct), and the full precepts (Bhiksu-sila, monastic vows), steal Sanghika property (Sanghika-dravya, property belonging to the monastic community), steal property belonging to the present Sangha (Sangha-dravya, property belonging to the present monastic community), preach the Dharma with impure intentions, and have no sense of shame. When this person is about to die, all the fires of hell arrive at once. Meeting a good teacher (Kalyanamitra, a virtuous friend), the teacher praises and speaks of the light and majestic virtue of Amitabha Buddha (Amitabha Buddha, the Buddha of Infinite Light). After hearing this, this person eliminates the sins of eighty billion kalpas of birth and death. The fierce fires of hell transform into a cool breeze, blowing heavenly flowers. On each flower there are manifested Buddhas and Bodhisattvas, welcoming this person. In an instant, he is reborn within a lotus flower in the Treasure Pond. After a great kalpa, the lotus flower opens. Avalokiteśvara (Avalokiteśvara) and Mahasthamaprapta (Mahasthamaprapta) preach the profound sutras of the Mahayana. After hearing this Dharma, he immediately generates the unsurpassed Bodhi mind.
Those born in the Lower Grade, Lowest Level: There are beings who fully commit the Five Heinous Offenses (Pancanantarya, killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha) and the Ten Evils (Dasa-akusala, ten unwholesome actions), fully engaging in all kinds of unwholesome deeds. This person should fall into the evil realms, experiencing endless suffering for many kalpas. When about to die, he meets a good teacher who speaks the wonderful Dharma for him, teaching him to recite the Buddha's name. This person is oppressed by suffering and has no time to recite the Buddha's name. The good friend tells him: 'If you cannot recite the Buddha's name, you should recite Homage to Amitayus Buddha (Amitayus Buddha, the Buddha of Infinite Life).' In this way, with utmost sincerity, make the sound continuous, completing ten recitations, reciting Namo Amitabha Buddha (Namo Amitabha Buddha, Homage to Amitabha Buddha). Because of reciting the Buddha's name, in each thought, he eliminates the sins of eighty billion kalpas of birth and death. After death, he sees a golden lotus flower like the sun, staying before him. In an instant, he goes to that country and is born in a lotus flower. After twelve great kalpas, the lotus flower finally opens. Avalokiteśvara (Avalokiteśvara) and Mahasthamaprapta (Mahasthamaprapta) use the sound of great compassion to speak of the Suchness (Tathata, the true nature of all dharmas), the Dharma of eliminating sins. After hearing this, he rejoices greatly and immediately generates the unsurpassed Bodhi mind (etc.). These are the Nine Grades of Rebirth.
生。生九蓮之相也。又有宮殿受生者。無量壽經云。若有眾生。修諸功德。愿生彼剎。後有悔心。亦復疑惑。不信有彼佛剎。不信有往生者。亦不信佈施作福後世得福。其人雖爾。續有念心。暫信暫不信。志意猶豫。無所專據。臨命𣧩時。佛乃化現其身。令彼目見。其人雖不能言。其心即喜。乃悔不作諸善。以悔過故。亦生彼剎。唯不能前至佛所。方入邊地。見七寶城。即入其中。于蓮華中生。受其快樂。如忉利天人。經五百歲。不聞三寶之名(云云)。若唯諸經論說。凡有眾生。聞彼國名及彼佛號。發願求生者。無一不往。如月藏經云。我末法中。億億眾生。起行修道。未有一得者。唯凈土一門。可通人路(云云)。然則當此末法之時。不求凈土而何也。或人於此法門。多生疑謗。若見求生者。笑而止之。自誤誤人。與佛為怨。悲夫悲夫。
不爾當來世 必逢慈氏尊 龍華三會上 自然皆證道
彌勒下生經云。此閻浮提有大城。名翅頭末。城中有大婆羅門。名妙梵。彌勒託生其家。出家日即成正覺。坐龍華樹下。國王婆羅門長者。一切人民。俱詣佛所。皆共出家。時彌勒佛見諸大眾。作如是念。是諸人等。釋迦文佛遣來付我。是故今者皆至我所。是諸人等。在於釋迦遺法之中。或讀誦經律論三藏。
【現代漢語翻譯】 現代漢語譯本 生，指的是往生到九品蓮花中的景象。還有在宮殿中受生的情形。《無量壽經》中說：『如果有眾生，修習各種功德，發願往生到阿彌陀佛的剎土，後來又產生後悔之心，或者疑惑，不相信有那個佛剎，不相信有往生這件事，也不相信佈施作福在後世能得到福報。這樣的人雖然如此，但仍然有唸佛的心，時而相信時而不相信，心意猶豫不定，沒有專一的依靠。臨命終時，阿彌陀佛就化現其身，讓他親眼看見。這個人雖然不能說話，心中卻非常歡喜，後悔沒有多做善事。因為有悔過之心，也能往生到那個剎土，只是不能直接到阿彌陀佛那裡，而是先進入邊地，看見七寶城，就進入其中，在蓮花中化生，享受快樂，如同忉利天的天人一樣。經過五百歲，聽不到三寶的名號（等等）。』如果僅僅根據各經論所說，凡是有眾生，聽到阿彌陀佛的國名以及佛號，發願求生凈土的，沒有一個不能往生的。如《月藏經》所說：『在我末法時期，億億眾生，開始修行，沒有一個能得道的，只有凈土這一法門，可以讓人通行（等等）。』既然如此，正當這末法時代，不求生凈土又該怎麼辦呢？有些人對於這個法門，多生疑惑和誹謗，如果看見有人求生凈土，就嘲笑並阻止他們，自己耽誤自己，也耽誤別人，與佛結下怨仇。可悲啊，可悲！ 『不然，當來世，必定會遇到慈氏尊（彌勒菩薩的尊稱），在龍華三會上，自然都能證得道果。』 《彌勒下生經》中說：『在這閻浮提（我們所居住的這個世界）有一座大城，名叫翅頭末。城中有一位大婆羅門，名叫妙梵。彌勒菩薩託生在他家。出家之日就成就正覺，坐在龍華樹下。國王、婆羅門、長者以及所有人民，都來到佛所，一起出家。』當時彌勒佛看見這些大眾，心中這樣想：『這些人，是釋迦文佛派遣來交付給我的。所以今天都來到我這裡。這些人，在釋迦牟尼佛的遺法之中，或者讀誦經、律、論三藏。』
【English Translation】 English version Birth refers to the appearance of being born in the nine grades of lotuses. There are also instances of being born in palaces. The Infinite Life Sutra states: 'If there are sentient beings who cultivate various merits and virtues, vowing to be born in Amitabha Buddha's land, but later develop regret or doubt, not believing in that Buddha land, not believing in rebirth, and not believing that giving and making merit will bring blessings in the afterlife. Although such people are like this, they still have the thought of reciting the Buddha's name, sometimes believing and sometimes not, their minds wavering and without a firm reliance. When approaching the end of their lives, Amitabha Buddha manifests his form, allowing them to see it with their own eyes. Although they cannot speak, their hearts are filled with joy, regretting not having done more good deeds. Because of their repentance, they can also be born in that land, but they cannot directly go to Amitabha Buddha's place. Instead, they first enter the border region, see the seven-jeweled city, and enter it, being born in a lotus flower, enjoying happiness like the Trayastrimsa (忉利天) heaven's beings. After five hundred years, they do not hear the names of the Three Jewels (云云).' If we only rely on what the sutras and treatises say, all sentient beings who hear the name of Amitabha Buddha's land and the Buddha's name, and vow to be born there, will without exception be reborn there. As the Moon Store Sutra states: 'In my Dharma-ending age, billions of sentient beings begin to practice, but none attain enlightenment, except for the Pure Land path, which allows people to pass through (云云).' Since this is the case, in this Dharma-ending age, what should we do if we do not seek rebirth in the Pure Land? Some people have many doubts and slanders about this Dharma gate. If they see someone seeking rebirth in the Pure Land, they laugh and stop them, misleading themselves and others, and becoming enemies with the Buddha. How sad, how sad! 'Otherwise, in the future, they will surely meet Maitreya (慈氏尊), at the three assemblies of Longhua (龍華), they will naturally all attain the path.' The Maitreya's Descent Sutra states: 'In this Jambudvipa (閻浮提) there is a large city called Ketumati (翅頭末). In the city, there is a great Brahmin (婆羅門) named Mahabrahmana (妙梵). Maitreya is born into his family. On the day of his renunciation, he attains perfect enlightenment, sitting under the Dragon Flower Tree (龍華樹). The king, Brahmins, elders, and all the people come to the Buddha's place and renounce together.' At that time, Maitreya Buddha sees these masses and thinks: 'These people were sent by Sakyamuni Buddha (釋迦文佛) to be entrusted to me. Therefore, today they have all come to me. These people, within the remaining Dharma of Sakyamuni, either recite the sutras, vinaya (律), and abhidharma (論), the Tripitaka (三藏).'
或以衣食施人。或持戒修慧。或以幡蓋華香。供養于佛。或為苦惱眾生。令其得樂。或忍辱禪定。或起塔寺供養舍利。以此功德。來至我所。作是念已。為說四諦。諸人聞已。同時得涅槃道。又大論云。龍華初會度九十九億聲聞。第二會度九十六億聲聞。第三會度九十三億聲聞。又報恩經云。華林園第三會九十三億人。釋迦遺法中。一稱南無佛人等。又彌勒經云。釋迦末法中。坐禪誦經。持戒修福等者。生第一會。唯持三歸者生第二會。唯聞佛名者生第三會(云云)。由是觀之。我等雖未得專精禪誦及持戒修福。既聞佛名。又一生來。隨分一稱。豈敢不為。然則縱未早參于初二會中。而晚預于第三會上。聞法悟道。決無疑矣。諸有智者。應當發願。要值此佛。若差過則值佛懸遠故。何者。此賢劫中。有成住壞空四劫。苦佛出世。須當住劫。住劫亦有二十增減。佛與須待。減劫前八增減。空過無佛。至第九減劫。四佛出焉。謂人壽六萬歲時。留孫佛出。四萬歲時。拘那含佛出。二萬歲時。迦葉佛出。一百歲時。釋迦文佛出。釋迦法滅。人壽增至八萬四千歲。還減四千歲時。彌勒佛出。從釋尊入滅已后。至於此時。計六十億歲。是乃第十減也。十一十二十三十四。如是四劫。無佛出世。故須進功不差彌勒爾。至第十五減劫
【現代漢語翻譯】 現代漢語譯本 或者用衣服食物佈施給他人，或者持戒修行智慧，或者用幡蓋鮮花香料，供養佛陀。或者爲了受苦受難的眾生，讓他們得到快樂。或者修習忍辱禪定，或者建造塔寺供養舍利。憑藉這些功德，來到我的處所。這樣想之後，為他們宣說四諦（苦、集、滅、道）。這些人聽了之後，同時證得涅槃（Nirvana）之道。還有《大論》中說，龍華樹下的第一次集會度化了九十九億聲聞（Śrāvaka）。第二次集會度化了九十六億聲聞。第三次集會度化了九十三億聲聞。還有《報恩經》中說，華林園的第三次集會有九十三億人。在釋迦（Śākya）遺留的佛法中，哪怕只念一聲『南無佛』的人等等。還有《彌勒經》（Maitreya Sūtra）中說，釋迦末法時期，坐禪誦經、持戒修福等等的人，會生在第一次集會。僅僅持守三歸依（皈依佛、皈依法、皈依僧）的人，會生在第二次集會。僅僅聽聞佛名的人，會生在第三次集會（等等）。由此看來，我們雖然沒有能夠專心精進地禪修誦經以及持戒修福，既然聽聞了佛名，又在一生中，隨緣唸誦一聲，怎麼敢不這樣做呢？既然如此，即使沒有早早地參與到前兩次集會中，而晚些參與到第三次集會上，聽聞佛法，領悟真道，也決不會有什麼疑問。各位有智慧的人，應當發願，一定要值遇彌勒佛（Maitreya Buddha），如果錯過了，那麼值遇佛的機會就非常遙遠了。為什麼呢？因為這個賢劫（Bhadrakalpa）中，有成、住、壞、空四個階段。佛陀出世，必須在住劫（sthiti-kalpa）時期。住劫也有二十個增減期。佛陀需要等待減劫（apa-sarini-kalpa）的前八個增減期。空劫（saṃvarta-kalpa）時期沒有佛陀。到了第九個減劫，有四尊佛出世。分別是人壽六萬歲時，留孫佛（Krakucchanda Buddha）出世；人壽四萬歲時，拘那含佛（Kanakamuni Buddha）出世；人壽兩萬歲時，迦葉佛（Kāśyapa Buddha）出世；人壽一百歲時，釋迦文佛（Śākyamuni Buddha）出世。釋迦佛法滅盡后，人壽增長到八萬四千歲，然後減少到四千歲時，彌勒佛出世。從釋迦尊入滅以後，到這個時候，計算有六十億年，這是第十個減劫。第十一、十二、十三、十四，這樣的四個劫，沒有佛出世。所以必須努力修行，不要錯過彌勒佛出世的機會。到了第十五個減劫
【English Translation】 English version Or using clothes and food to give alms to others, or upholding precepts and cultivating wisdom, or using banners, canopies, flowers, and incense to make offerings to the Buddha. Or for the sake of suffering sentient beings, enabling them to attain happiness. Or practicing patience and meditation, or building pagodas and temples to enshrine relics. Relying on these merits, coming to my place. After thinking in this way, he preaches the Four Noble Truths (suffering, accumulation, cessation, path). After hearing this, these people simultaneously attain the path of Nirvana (Nirvana). Furthermore, the Great Treatise says that the first assembly under the Dragon Flower Tree liberated ninety-nine billion Śrāvakas (Śrāvaka). The second assembly liberated ninety-six billion Śrāvakas. The third assembly liberated ninety-three billion Śrāvakas. Furthermore, the Sutra of Repaying Kindness says that the third assembly in the Flower Grove Garden had ninety-three billion people. Within the Dharma left by Śākya (Śākya), even those who recite 'Namo Buddha' once, and so on. Furthermore, the Maitreya Sūtra (Maitreya Sūtra) says that during the final Dharma age of Śākya, those who practice meditation, recite scriptures, uphold precepts, and cultivate blessings, etc., will be born in the first assembly. Those who only uphold the Three Refuges (Buddha, Dharma, Sangha) will be born in the second assembly. Those who only hear the name of the Buddha will be born in the third assembly (etc.). From this perspective, although we have not been able to wholeheartedly and diligently practice meditation, recite scriptures, uphold precepts, and cultivate blessings, since we have heard the name of the Buddha and have recited it even once in this lifetime, how dare we not do so? Since this is the case, even if we did not participate in the first two assemblies early on, but participate in the third assembly later, hearing the Dharma and realizing the truth, there will certainly be no doubt. All wise individuals should make a vow to definitely encounter Maitreya Buddha (Maitreya Buddha). If we miss this opportunity, then the opportunity to encounter a Buddha will be very distant. Why? Because in this Bhadrakalpa (Bhadrakalpa), there are four stages: formation, dwelling, decay, and emptiness. The appearance of a Buddha must be during the dwelling stage (sthiti-kalpa). The dwelling stage also has twenty periods of increase and decrease. The Buddha needs to wait for the first eight periods of decrease in the decreasing kalpa (apa-sarini-kalpa). During the empty kalpa (saṃvarta-kalpa), there is no Buddha. When the ninth decreasing kalpa arrives, four Buddhas appear. They are Krakucchanda Buddha (Krakucchanda Buddha) when human lifespan is sixty thousand years; Kanakamuni Buddha (Kanakamuni Buddha) when human lifespan is forty thousand years; Kāśyapa Buddha (Kāśyapa Buddha) when human lifespan is twenty thousand years; and Śākyamuni Buddha (Śākyamuni Buddha) when human lifespan is one hundred years. After the Dharma of Śākya Buddha becomes extinct, when human lifespan increases to eighty-four thousand years and then decreases to four thousand years, Maitreya Buddha appears. From the time of Śākya's Parinirvana until this time, it is calculated to be sixty billion years, which is the tenth decreasing kalpa. The eleventh, twelfth, thirteenth, and fourteenth kalpas are such four kalpas in which no Buddha appears. Therefore, we must diligently cultivate and not miss the opportunity to encounter Maitreya. By the fifteenth decreasing kalpa
。有九百九十五佛。次第出化。末後樓至佛出化。后五劫矣。
向說諸善因 俱通大小乘 凡夫根性異 迴向亦不一 或望人天樂 或求四聖果 雖是善果報 成佛大遲緩 中間無量劫 徒勞虛受苦 若欲速離苦 應迴向大乘 所作大小善 當迴向三處 先四恩三有 及法界有情 次佛果菩提 后真如實際 若如是迴向 毫善等虛空 譬如一滴水 投之於大海 與海成一體 深廣無涯底
上示眾善。通於大小行人。但眾生根樂不同。修因各異。故所獲果報。成於萬品。謂或有眾生。求世間樂。修諸善業。劣者生於人中。勝者生於天上。隨分受樂。或有眾生。厭三界苦。求涅槃樂。樂獨善寂。修諸禪智。鈍作聲聞。利成支佛。是名孤調解脫。諸佛所訶。或有眾生。自雖未度。欲先度他。勤修精進。求一切智。是名大乘。已成聖胎。又人天則且對三塗論為樂處。非實樂也。何者。人中現為八苦焦煎。后受三途難耐之苦。天上亦有五衰之苦。報畢還墮三惡道中。苦事可知。如是輪迴六趣之中。無有出期。誰云樂也。二乘之人。雖離分段生死之苦。而猶未免變易之苦。流落他鄉。求索衣食。資生艱難。得少為足。未得自在。況復由於迂曲之徑。歸家日曠。苦行於塵
【現代漢語翻譯】 現代漢語譯本：有九百九十五佛（指過去曾出現的九百九十五位佛陀），次第出現教化眾生。最後一位是樓至佛（Ruchika Buddha），出現在其後的第五劫。
先前所說的各種善因，都通用於大乘和小乘。凡夫的根性和喜好不同，所以迴向的方式也不一樣。有的人希望得到人天福報的快樂，有的人追求聲聞、緣覺、菩薩、佛的四聖果位。雖然這些都是善的果報，但成就佛果卻非常遲緩。中間要經歷無量劫的時間，徒勞地虛受痛苦。如果想要快速脫離痛苦，就應該回向大乘。所做的無論是大善還是小善，都應當迴向於三個方面：首先是四重恩（父母恩、眾生恩、國土恩、三寶恩）和三有（欲有、色有、無色有），以及法界一切有情眾生；其次是佛果菩提（Buddha-fruit Bodhi，成佛的智慧）；最後是真如實際（Tathata，事物的真實本性）。如果像這樣迴向，即使是微小的善行也等同於虛空一樣廣大。譬如一滴水，投入到大海之中，就與大海融為一體，深廣無邊。
上面已經說明了各種善行，大小乘修行者都可以修習。只是眾生的根性和喜好不同，修習的因也各不相同，所以獲得的果報也千差萬別。有的人追求世間的快樂，修習各種善業，差的就生在人間，好的就生在天上，隨其福分享受快樂。有的人厭惡三界（欲界、色界、無色界）的痛苦，追求涅槃（Nirvana）的快樂，喜歡獨自修行寂靜。修習各種禪定智慧，遲鈍的成就聲聞（Sravaka），聰明的成就緣覺（Pratyekabuddha）。這叫做孤調解脫，是諸佛所呵斥的。有的人自己雖然還沒有得度，卻想要先度化他人，勤奮修行精進，追求一切智（Sarvajna，佛陀的智慧）。這叫做大乘，已經成就了聖胎。而且人天福報只是相對於三惡道（地獄、餓鬼、畜生）來說是快樂的地方，並非真正的快樂。為什麼呢？因為人間現在就要遭受生老病死等八苦的煎熬，死後還要承受三惡道難以忍受的痛苦。天上也有五衰（天人臨死前的五種衰相）的痛苦，福報享盡還要墮落到三惡道中。痛苦的事情可以想見。像這樣在六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）中輪迴，沒有脫離的期限，誰能說是快樂呢？二乘（聲聞乘和緣覺乘）之人，雖然脫離了分段生死的痛苦，但仍然免不了變易生死的痛苦，流落在其他地方，尋求衣食，生活艱難，得到一點就滿足了，沒有得到自在。更何況由於走了彎路，回家的日子遙遙無期，在塵世中苦苦修行。
【English Translation】 English version: There were nine hundred and ninety-five Buddhas (referring to the past Buddhas), appearing in succession to teach and transform beings. The last one was Ruchika Buddha (樓至佛), appearing in the fifth kalpa (劫) after them.
The various wholesome causes mentioned earlier are applicable to both Mahayana (大乘) and Hinayana (小乘). Ordinary people have different dispositions and preferences, so their ways of dedicating merit are also different. Some hope to attain the happiness of humans and devas (天), while others seek the four noble fruits of Sravakas (聲聞), Pratyekabuddhas (緣覺), Bodhisattvas (菩薩), and Buddhas. Although these are wholesome rewards, attaining Buddhahood is very slow. In between, countless kalpas (劫) are spent, enduring suffering in vain. If one wants to quickly escape suffering, one should dedicate merit towards Mahayana (大乘). Whether the deeds are great or small, they should be dedicated to three aspects: first, the four kinds of grace (父母恩, 眾生恩, 國土恩, 三寶恩) and the three realms of existence (欲有, 色有, 無色有), as well as all sentient beings in the Dharma Realm (法界); second, the Bodhi (菩提) of Buddhahood (佛果); and third, the Suchness (真如) of Reality (實際). If one dedicates merit in this way, even a tiny good deed becomes as vast as space. For example, a drop of water, when thrown into the ocean, merges with the ocean, becoming infinitely deep and wide.
The above has explained various wholesome deeds, which can be practiced by both Mahayana (大乘) and Hinayana (小乘) practitioners. However, sentient beings have different dispositions and preferences, and the causes they cultivate are also different, so the rewards they obtain also vary greatly. Some seek worldly happiness, cultivating various wholesome deeds; the inferior are born in the human realm, and the superior are born in the heavens, enjoying happiness according to their merits. Some are disgusted with the suffering of the Three Realms (欲界, 色界, 無色界), seeking the happiness of Nirvana (涅槃), and like to cultivate solitude and tranquility. Cultivating various meditative wisdoms, the dull ones become Sravakas (聲聞), and the intelligent ones become Pratyekabuddhas (緣覺). This is called 'isolated liberation', which is criticized by all Buddhas. Some, although they have not yet liberated themselves, want to liberate others first, diligently cultivate and strive forward, seeking Sarvajna (一切智). This is called Mahayana (大乘), and they have already conceived the holy embryo. Moreover, the happiness of humans and devas (天) is only a happy place relative to the three evil paths (地獄, 餓鬼, 畜生), and it is not true happiness. Why? Because humans now have to endure the suffering of birth, old age, sickness, and death, and after death, they have to endure the unbearable suffering of the three evil paths. The heavens also have the suffering of the five signs of decay (天人臨死前的五種衰相), and when their blessings are exhausted, they will fall into the three evil paths. The suffering is conceivable. Like this, revolving in the six realms (天道, 人道, 阿修羅道, 地獄道, 餓鬼道, 畜生道), there is no end to it, who can say it is happiness? Those of the Two Vehicles (聲聞乘 and 緣覺乘), although they have escaped the suffering of segmented birth and death, still cannot avoid the suffering of transformational birth and death, wandering in other places, seeking food and clothing, and life is difficult, satisfied with little, and not free. Moreover, because they have taken a detour, the day of returning home is far away, and they are cultivating hard in the world.
劫。焉為樂也。如菩薩大人。從初發心。哀憫一切。雙運悲智。登大直道。行行無滯。不日到家遇見慈父。獲珍寶藏。受用自在。無所乏短。如是方名為真樂也。是以永明壽禪師引經云。若以十善化人。如將毒藥□人。雖一期人天之飽。而不免生死毒發。終不出輪迴。翻增業垢。若以小乘開化。即是大乘冤。□解脫深坑可畏之處。經云。寧起狐狼野干心。不起聲聞辟支佛意。若觀此說。其有智者。胡不棄小而從大乎。
言所作諸善者。謂禪誦禮念施戒等也。雖作如是等善。若不迴向。則如壞未火。徒勞無益。凡欲迴向者。不得迴向人天及二乘果。要當誠心迴向三處。何等為三。一者眾生迴向。謂愿此所修善。施一切眾生。二者佛果迴向。謂愿以此功德。普及於一切。皆共成佛道。三者實際迴向。謂愿此所修善。廣大如法性(無邊)。空竟若虛空(無盡)。是為三處迴向。又一處云。回自向他。回因向果。回事向理。此則與前同一義也。言四恩者。一國王恩。謂民之一飲一食無非王恩。而我等既為王民。宜役王事。歲納皇租。奉報王恩。而逃漏剃頭。不戰而安。無憂眠食。王恩莫大。二師長恩。謂開我童蒙。誡惡勸善。令出世網。引入佛家。師恩實重。三父母恩。謂始自懷胎。十月之中。心不放舍。乃至產時。苦
【現代漢語翻譯】 現代漢語譯本：劫（Kalpa，梵文，極長的時間單位）。有什麼可快樂的呢？比如菩薩大人，從最初發心（Bodhi-citta，立志成佛的心）開始，哀憐憫一切眾生，同時運用慈悲和智慧，登上通往涅槃的大道，一路修行沒有阻礙，不久就能回到家，遇見慈祥的父親（佛陀），獲得珍貴的寶藏（佛法），享受自在，沒有任何缺乏。這樣才稱得上是真正的快樂。因此，永明延壽禪師引用經文說：『如果用十善（身三口四意三，十種善業）來教化人，就像用毒藥來餵人一樣，雖然能得到一時的飽足，但最終難免生死之苦，無法脫離輪迴，反而增加業障。』如果用小乘佛法來開導人，那就是大乘佛法的冤家，（因為小乘佛法）是通往解脫的深坑，非常可怕。經上說：『寧願生起狐貍、豺狼的心，也不要生起聲聞、辟支佛（Pratyekabuddha，緣覺）的心。』如果看到這些話，有智慧的人，為什麼不捨棄小乘而追隨大乘呢？ 所作的各種善事，指的是禪定、誦經、禮拜、唸佛、佈施、持戒等等。即使做了這些善事，如果不迴向（Parināmanā，將功德導向特定目標），就像燒壞了的木頭，徒勞無益。凡是想要回向的人，不能迴向人天福報以及二乘的果位，一定要誠心迴向三個方面。哪三個方面呢？一是眾生迴向，就是愿將所修的善業，施給一切眾生。二是佛果迴向，就是愿以此功德，普及於一切眾生，都共同成就佛道。三是實際迴向，就是愿所修的善業，廣大如法性（Dharmatā，諸法的本性，無邊無際），空寂如同虛空（沒有窮盡）。這就是三個方面的迴向。還有一種說法是，回自向他，回因向果，回事向理，這和前面的意思是一樣的。所說的四恩，一是國王恩，就是說百姓的一飲一食沒有不是國王的恩德。我們既然是國王的子民，就應該為國王效力，按時繳納皇糧，報答國王的恩德。而逃避賦稅，剃髮出家，不參加戰鬥卻能安享太平，無憂無慮地睡眠和飲食，國王的恩德太大了。二是師長恩，就是說開啟我們的矇昧，勸誡我們不做壞事，勸勉我們行善，讓我們脫離世間的羅網，引入佛家，師長的恩德實在深重。三是父母恩，就是說從懷胎開始，十個月中，父母的心沒有一刻放鬆，直到生產的時候，非常痛苦。
【English Translation】 English version: Kalpa (Kalpa, Sanskrit, an extremely long unit of time). What is there to be happy about? For example, a Bodhisattva (Bodhisattva, a being striving for enlightenment) begins with the initial Bodhi-citta (Bodhi-citta, the mind of enlightenment), compassionately sympathizing with all beings, simultaneously employing compassion and wisdom, ascending the great path to Nirvana, practicing without hindrance, and soon returning home to meet the compassionate father (Buddha), obtaining precious treasures (Dharma), enjoying freedom, and lacking nothing. Only then can it be called true happiness. Therefore, Zen Master Yongming Yanshou quoted the scripture saying: 'If you use the ten virtues (ten virtuous actions of body, speech, and mind) to teach people, it is like feeding people poison. Although they may be satisfied for a time, they will inevitably suffer the pain of birth and death, unable to escape the cycle of reincarnation, and instead increase karmic obstacles.' If you use Hinayana (Hinayana, Small Vehicle) Buddhism to enlighten people, then it is the enemy of Mahayana (Mahayana, Great Vehicle) Buddhism, (because Hinayana Buddhism) is a deep pit leading to liberation, which is very terrifying. The scripture says: 'Rather have the mind of a fox or jackal than the mind of a Śrāvaka (Śrāvaka, Hearer) or Pratyekabuddha (Pratyekabuddha, Solitary Buddha).' If you see these words, why would a wise person abandon the small and follow the great? The various good deeds done refer to meditation, chanting scriptures, prostrations, mindfulness of Buddha, giving, keeping precepts, and so on. Even if these good deeds are done, if they are not dedicated (Parināmanā, dedicating merit towards a specific goal), it is like burning rotten wood, a waste of effort. Whoever wants to dedicate merit must not dedicate it to human or heavenly blessings, or to the fruits of the Two Vehicles (Śrāvaka and Pratyekabuddha), but must sincerely dedicate it to three aspects. What are the three aspects? First, dedication to all beings, which is to wish that the good deeds cultivated be given to all beings. Second, dedication to Buddhahood, which is to wish that this merit be extended to all beings, so that they may all attain Buddhahood together. Third, dedication to reality, which is to wish that the good deeds cultivated be as vast as Dharmatā (Dharmatā, the nature of all things, boundless), and as empty and silent as space (without end). These are the three aspects of dedication. There is also a saying that dedication from oneself to others, dedication from cause to effect, dedication from phenomena to principle, which has the same meaning as the previous one. The so-called four kinds of grace are: first, the grace of the king, which means that everything the people eat and drink is due to the king's grace. Since we are the king's people, we should serve the king, pay taxes on time, and repay the king's grace. To evade taxes, shave one's head and become a monk, to enjoy peace without fighting, and to sleep and eat without worry, the king's grace is too great. Second, the grace of teachers, which means that they enlighten our ignorance, advise us not to do bad things, encourage us to do good, lead us out of the nets of the world, and introduce us into the Buddhist family. The grace of teachers is truly profound. Third, the grace of parents, which means that from the beginning of pregnancy, for ten months, the parents' hearts are never relaxed, until the time of childbirth, which is very painful.
痛無極。然而產已忘苦。即生憐愍。抱持乳養。洗灌不凈。及其長大。亡其侍養。割愛放之。投師出家。修出世業。親恩最深。四施主恩。謂我等比丘。縱臥山林。不耕而食。不蠶而衣。皆是十方檀越之恩。如是四恩。若將比校。施主之恩。最為急也。何者。人之恒食。一日兩時。若闕一時。心鋒已折。凡所作事。皆不如意。何況全闕。況復二日三日乃至七日。然則身之與命。尚難可保。況修道業乎。故知施主之恩為急。王及師親次次也。是以諸有苾芻。應知此意。若一禮一念。燒片香。然一燈。獻一華。掃塔塗地等。一毫之善。應先回向四恩奉福。然後普被一切耳。
雖未完戒品 亦未修諸善 但結大乘緣 功倍餘眾善 大乘義云何 諸法實相是 聞此實相理 其心不驚動 暫生一念信 福德已無量 因發菩提心 已具悲智愿 即為世間眼 當作天人師 雖在凡夫地 功超二果聖 是名真佛子 能報諸佛恩 欲入如來室 斯門其舍諸
言諸法實相者。法華經云。唯佛與佛乃能究盡諸法實相。又云。一切世間治生產業。皆與實相不相違背。祖師釋云。一一生滅。一一殺盜。四倒八邪五逆十惡。皆是實相。此事彰灼。當處真常。誰人不具。何法不然。故經云世間相常
【現代漢語翻譯】 現代漢語譯本：痛苦到了極點。然而生產過後就忘記了痛苦。隨即產生憐憫之心。抱持著嬰兒哺乳養育。清洗擦拭不乾淨的污穢。等到孩子長大，就忘記了侍奉養育的恩情，割捨愛戀放他們離開，送去拜師出家，修習超脫世俗的功業。父母的恩情最為深重。四種施主的恩情，是指我們這些比丘，即使躺臥在山林之中，不耕種而有食物吃，不養蠶而有衣服穿，都是十方信徒的恩惠。像這樣的四種恩情，如果加以比較，施主的恩情最為緊迫。為什麼呢？因為人每天都需要食物，一天要吃兩頓。如果缺少一頓，心思就已經受挫，凡是所做的事情，都會不如意。更何況完全缺少食物，又何況是缺少兩三天甚至七天呢？這樣一來，身體和性命尚且難以保全，又怎麼能修習道業呢？所以說施主的恩情最為緊迫，國王以及師長親人的恩情依次排列。因此，各位比丘，應該明白這個道理。如果行一次禮、念一句佛號、燒一片香、點一盞燈、獻一朵花、打掃佛塔、塗抹地面等等，即使是極小的一點善行，也應該首先回向給四種恩情，奉獻福報，然後普遍施與一切眾生。
『即使沒有圓滿戒律，也沒有修習各種善行，只要結下大乘的因緣，功德勝過其他各種善行。』什麼是大乘的意義呢？諸法的實相就是。聽聞這實相的道理，內心不驚慌動搖，即使只生起一念的信心，福德就已經無量無邊。因為發起菩提心，已經具備了悲心、智慧和願力，就成為世間的眼睛，可以作為天人的導師。即使身處凡夫的地位，功德也超越了二果阿羅漢。這才是真正的佛子，能夠報答諸佛的恩情。想要進入如來的居室，這扇門就是捨棄一切。
說到諸法的實相，法華經上說：『只有佛與佛才能徹底究竟諸法的實相。』又說：『一切世間治理生產的行業，都與實相不相違背。』祖師解釋說：『每一個生滅，每一次殺盜，四顛倒、八邪、五逆、十惡，都是實相。』這件事非常明顯，當下就是真常，誰人不具備？什麼法不是這樣？所以經上說世間相是常。
【English Translation】 English version: The pain is extreme. Yet, after childbirth, the suffering is forgotten. Immediately, compassion arises. Holding and nursing the infant. Washing away the uncleanliness. When the child grows up, the nurturing is forgotten, love is severed, and they are released, sent to study with a teacher and leave home, to cultivate transcendent deeds. The kindness of parents is the deepest. The kindness of the four benefactors refers to us, these Bhikshus, even if we lie in the mountains and forests, eating without plowing, wearing clothes without raising silkworms, it is all due to the kindness of the donors from the ten directions (all directions). Among these four kinds of kindness, if compared, the kindness of the donors is the most urgent. Why? Because people need food every day, two meals a day. If one meal is missing, the mind is already weakened, and everything done will be unsatisfactory. How much more so if food is completely lacking, or lacking for two, three, or even seven days? In that case, the body and life are difficult to preserve, how can one cultivate the path? Therefore, the kindness of the donors is the most urgent, followed by the kindness of the king, teachers, and relatives in that order. Therefore, all Bhikshus should understand this principle. If one bows, recites one Buddha's name, burns a piece of incense, lights a lamp, offers a flower, sweeps the pagoda, paints the ground, etc., even the smallest good deed should first be dedicated to the four kinds of kindness, offering blessings, and then universally bestowed upon all beings.
'Even if the precepts are not fully completed, nor have various good deeds been cultivated, as long as a connection to the Mahayana (Great Vehicle) is formed, the merit surpasses all other good deeds.' What is the meaning of Mahayana? The true nature of all dharmas (phenomena) is. Hearing this truth of reality, the mind is not startled or shaken, even if only a single thought of faith arises, the merit is already immeasurable. Because the Bodhicitta (the mind of enlightenment) is awakened, compassion, wisdom, and vows are already possessed, one becomes the eye of the world, and can be a teacher of gods and humans. Even though in the position of an ordinary person, the merit surpasses the Arhats (enlightened beings) of the second stage. This is a true child of the Buddha, able to repay the kindness of all Buddhas. If you want to enter the chamber of the Tathagata (Thus Come One, Buddha), this door is the abandonment of all things.
Speaking of the true nature of all dharmas, the Lotus Sutra says: 'Only the Buddhas can thoroughly and completely understand the true nature of all dharmas.' It also says: 'All worldly industries of governance and production are not contrary to the true nature.' The Patriarchs explain: 'Every arising and ceasing, every killing and stealing, the four inversions, the eight evils, the five rebellious acts, the ten evils, are all the true nature.' This matter is very clear, the present moment is true and constant, who does not possess it? What dharma is not like this? Therefore, the sutra says that the nature of the world is constant.'
住。悟此妙理。名之為佛。迷之曰生。由其迷悟。且分高下。本則不殊。猶冰與水。喻之可知。故凈名云。平等真法界。佛不度眾生(云云)。若有眾生。聞此法已。乃至生於一念信解。功蓋無學。不可為比。故法華經云。此經難持。若暫持者。我則歡喜。諸佛亦然。是名持戒行頭陀者。是諸天人世間之眼(云云)。又諸大乘經所說。大乘之言多種。或云。色不異空。空不異色。或云。諸佛眾生平等無差。或云。煩惱即菩提。生死即涅槃。如是等言。雖則不同。義則是一。俱不出于諸法實相也。
夫大乘之為功力者。信則剎那成佛。謗則即墮泥黎。然受罪畢已。還聞此法。即便悟道矣。如文殊經云。有人聞說般若。起謗不信。即墮地獄。勝於供養恒沙佛者。何以故。供養恒沙佛。祇得人天生滅之福。若聞般若。譭謗墮地獄。受謗法罪畢。以聞般若為種。才聞說般若。便得心開。剎那成佛。又無行經云。昔者有一凈威儀法師。憐愍眾生。教化令發阿耨菩提心。又有威儀比丘。雖能護戒。不能善於菩薩所行之道。於後凈威儀法師。過威儀比丘。知不信大乘戒。誹謗入地獄。地獄罪畢。因聞此法。為悟道之因。強說一偈頌曰。貪慾即是道。瞋癡亦復然。如是三法中。具一切佛法。威儀比丘聞已誹謗。命𣧩墮阿鼻獄。九
【現代漢語翻譯】 現代漢語譯本： 安住於此。領悟這個微妙的道理，就稱之為佛。迷惑於此，就稱之為眾生。由於迷惑和領悟的不同，才區分出高下。其根本則沒有差別，就像冰和水一樣，用比喻就可以明白。所以《維摩詰經》（Vimalakirti Sutra）說：『平等真正的法界，佛不度眾生。』如果有人聽聞此法之後，乃至生起一念的信心和理解，其功德超過無學果位（Arhat），不可比擬。所以《法華經》（Lotus Sutra）說：『此經難以受持，如果暫時受持，我則歡喜，諸佛也是如此。』這就是持戒修行頭陀行（dhuta）的人，是諸天人和世間的眼睛。 又各種大乘經典所說，大乘的言論有很多種，或者說：『色（rupa）不異於空（sunyata），空不異於色。』或者說：『諸佛和眾生平等沒有差別。』或者說：『煩惱即是菩提（bodhi），生死即是涅槃（nirvana）。』像這樣的言論，雖然說法不同，但意義則是一樣的，都沒有超出諸法實相（tathata）。 大乘的功力，如果相信，就能剎那成佛；如果誹謗，就會立即墮入泥犁（naraka）。然而受罪完畢之後，還會聽聞此法，隨即就能悟道了。如《文殊經》（Manjushri Sutra）說：『有人聽聞般若（prajna），起誹謗不相信，就會墮入地獄，這比供養恒河沙數（Ganges）的佛還要嚴重。』為什麼呢？供養恒河沙數的佛，只能得到人天（deva）生滅的福報。如果聽聞般若，誹謗而墮入地獄，受誹謗佛法的罪業完畢后，以聽聞般若為種子，一旦聽聞般若，便能心開意解，剎那成佛。又有《無行經》（Avatamsaka Sutra）說：『過去有一位凈威儀法師，憐憫眾生，教化他們發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi）。又有一位威儀比丘，雖然能夠守護戒律，但不能善於菩薩所行之道。之後凈威儀法師超過威儀比丘，知道他不相信大乘戒律，誹謗而墮入地獄。地獄罪業完畢后，因為聽聞此法，作為悟道的因緣，勉強說了一個偈頌說：『貪慾即是道，嗔恚愚癡也是如此。像這三種法中，具足一切佛法。』威儀比丘聽了之後誹謗，命終墮入阿鼻地獄（Avici）。'
【English Translation】 English version: Abiding in this. Comprehending this subtle principle is called a Buddha. Being deluded about it is called a sentient being. It is due to the difference between delusion and enlightenment that high and low are distinguished. Fundamentally, there is no difference, just like ice and water, which can be understood through analogy. Therefore, the Vimalakirti Sutra says: 'The equal and true Dharma realm, the Buddha does not liberate sentient beings.' If a sentient being, after hearing this Dharma, even generates a single thought of faith and understanding, its merit surpasses that of an Arhat (one beyond learning), and is incomparable. Therefore, the Lotus Sutra says: 'This Sutra is difficult to uphold. If one upholds it even temporarily, I will rejoice, and so will all the Buddhas.' This is what it means to be a keeper of precepts and a practitioner of dhuta (ascetic practices), the eyes of gods and humans in the world. Furthermore, as stated in various Mahayana Sutras, there are many kinds of Mahayana teachings. Some say: 'Form (rupa) is not different from emptiness (sunyata), emptiness is not different from form.' Others say: 'All Buddhas and sentient beings are equal without difference.' Still others say: 'Afflictions are Bodhi (enlightenment), and birth and death are Nirvana (liberation).' Although such statements are different, their meaning is the same, and they all do not go beyond the true nature of all dharmas (tathata). The power of Mahayana is such that if one believes, one can become a Buddha in an instant; if one slanders, one will immediately fall into Naraka (hell). However, after the suffering is over, one will still hear this Dharma and then attain enlightenment. As the Manjushri Sutra says: 'If someone hears about Prajna (wisdom) and slanders it with disbelief, they will fall into hell, which is worse than making offerings to Buddhas as numerous as the sands of the Ganges (Ganges).' Why? Offering to Buddhas as numerous as the sands of the Ganges only brings the blessings of birth and death in the realms of humans and gods (deva). If one hears about Prajna and slanders it, falling into hell, after the karmic retribution for slandering the Dharma is complete, having heard Prajna as a seed, once one hears about Prajna, one's mind will open and one will become a Buddha in an instant. Furthermore, the Avatamsaka Sutra says: 'In the past, there was a Dharma master of pure conduct who had compassion for sentient beings and taught them to arouse the mind of Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment). There was also a Bhikshu (monk) of dignified conduct who, although able to uphold the precepts, was not skilled in the practices of a Bodhisattva. Later, the Dharma master of pure conduct surpassed the Bhikshu of dignified conduct, knowing that he did not believe in the Mahayana precepts and slandered them, falling into hell. After the karmic retribution in hell was complete, because he had heard this Dharma, it became the cause of his enlightenment. He reluctantly spoke a verse, saying: 'Greed is the path, anger and delusion are also thus. In these three dharmas, all the Buddha-dharma is complete.' The Bhikshu of dignified conduct, upon hearing this, slandered it and fell into Avici (the hell of incessant suffering) upon death.'
十百千億劫。受諸苦惱。從地獄出。六十三萬世。常被罪誹謗。其罪漸薄。後作比丘。三十二萬世。出家之後。是業因緣。反道入俗。乃至無量千萬世。諸根暗鈍。爾時威儀比丘。豈異人乎。則我身是。我聞此大乘法。雖不信受。起謗墮獄。受其罪畢。因聞大乘故。乃得成佛(云云)。按諸經論說。持戒堅固。在於像法之始。彼時也。去聖不遠。人性稍純。持戒不難。然而當時人。亦持少犯多。況今末法。去聖逾邈。人根下劣。無有堅實。于戒浮囊。寧無缺漏。囊如未完。可能渡于生死海耶。是以雖不護戒。但結大乘之種。功必倍之。故天臺師云。如來出世。說法之時。乘戒俱急者。以人天身。聞法悟道。乘急戒緩者。以三途身。聞法得道。乘緩戒急者。著樂人天。不預法會。乘戒或俱緩。既沉惡趣。復遠大道(云云)。以此觀之。寧可戒緩。不可乘緩矣。
言菩提心者。上求佛道。下化群生之心也。是心乃三世諸佛之所讚歎。故涅槃經云。發心畢竟二不別。如是二心先心難。自未得度先度他。是故我禮初發心。又華經云。若以華云鬘雲天音樂云。乃至天種種香。然種種燈。一一燈炷如須彌山。一一燈油如大海水。以如是等諸供養具。常為供養不可說不可說佛剎極微塵數一切諸佛。所得功德。不及菩提心。供養
【現代漢語翻譯】 現代漢語譯本：十百千億劫（極長的時間單位）。遭受各種苦惱。從地獄出來。六十三萬世。常常被定罪誹謗。罪業漸漸減輕。後來做了比丘（佛教出家人）。三十二萬世。出家之後，因為過去的業力因緣，又反過來還俗，乃至無量千萬世。諸根暗鈍（指理解能力遲鈍）。當時的威儀比丘，難道是別人嗎？就是我自身啊。我聽聞這部大乘佛法，雖然不相信接受，反而加以誹謗而墮入地獄。受完罪報之後，因為聽聞大乘佛法的緣故，才得以成佛（等等）。按照各種經論所說，持戒堅固，在於像法時期（佛教正法時期之後的時期）的開始。那個時候，距離聖人（佛陀）不遠，人性還比較純樸，持戒不難。然而當時的人，也是持戒少而犯戒多。更何況現在是末法時期（佛教衰落的時期），距離聖人更加遙遠，人的根性下劣，沒有堅實的基礎。對於戒律這個浮囊，難道沒有缺漏嗎？浮囊如果還沒有完好，怎麼可能渡過生死苦海呢？因此，即使不嚴格護持戒律，但結下大乘佛法的種子，功德必定加倍。所以天臺宗的祖師說，如來佛出世說法的時候，大乘和戒律都要求嚴格，是因為人天身（指天人和人）聽聞佛法容易悟道。大乘要求嚴格而戒律要求寬鬆，是因為三途身（指地獄、餓鬼、畜生）聽聞佛法也能得道。大乘要求寬鬆而戒律要求嚴格，就會貪著安樂的人天福報，不能參與佛法大會。大乘和戒律都要求寬鬆，既沉淪於惡趣，又遠離大道（等等）。從這個角度來看，寧可戒律寬鬆一些，也不可大乘佛法修持寬鬆啊。 說到菩提心，就是上求佛道，下化眾生的心。這顆心是三世諸佛所讚歎的。所以《涅槃經》說：『發菩提心和最終成佛，從本質上來說沒有區別。但這兩種心，最初的發心更為難得。自己還沒有得到解脫，卻先想著去解脫他人，所以我禮敬最初發菩提心的人。』又《華嚴經》說：『如果用花云、鬘云、天音樂云，乃至天上的各種香，點燃各種燈，每一盞燈的燈柱都像須彌山（佛教中的聖山）一樣高大，每一盞燈的燈油都像大海水一樣多，用像這樣等等的各種供養品，常常供養不可說不可說佛剎極微塵數的一切諸佛，所得到的功德，也比不上菩提心供養。』
【English Translation】 English version: For countless kalpas (aeons, extremely long periods of time), enduring all kinds of suffering. Emerging from hell, for 630,000 lifetimes, constantly being condemned and slandered. The karmic offenses gradually diminish. Later, becoming a Bhikshu (Buddhist monk). For 320,000 lifetimes, after renouncing the world, due to past karmic causes, reverting to lay life, even for immeasurable millions of lifetimes. The faculties are dull and obscured (referring to dull comprehension). Was the dignified Bhikshu of that time someone else? It was myself. I heard this Mahayana Dharma (Great Vehicle teachings), but instead of believing and accepting it, I slandered it and fell into hell. After exhausting the karmic retribution, it was because of hearing the Mahayana Dharma that I was able to attain Buddhahood (and so on). According to various sutras and treatises, firm adherence to precepts was at the beginning of the Counterfeit Dharma period (the period after the Proper Dharma period). At that time, not far from the Sage (Buddha), human nature was still relatively pure, and upholding the precepts was not difficult. However, even people at that time committed more transgressions than they upheld. How much more so in this Degenerate Dharma period (the period of decline of Buddhism), far removed from the Sage, with inferior human faculties and no solid foundation. Regarding the precepts as a floating raft, how can there be no leaks? If the raft is not complete, how can one cross the sea of birth and death? Therefore, even if one does not strictly protect the precepts, but plants the seed of Mahayana Dharma, the merit will surely be doubled. Thus, the Tiantai Master said, 'When the Tathagata (Buddha) appears in the world to teach the Dharma, if both the Mahayana path and the precepts are emphasized, it is because beings in human and celestial realms can easily awaken to the path upon hearing the Dharma. If the Mahayana path is emphasized but the precepts are relaxed, it is because beings in the three lower realms (hell, hungry ghosts, animals) can also attain the path upon hearing the Dharma. If the Mahayana path is relaxed but the precepts are emphasized, one will be attached to the pleasures of human and celestial realms and will not participate in the Dharma assembly. If both the Mahayana path and the precepts are relaxed, one will sink into evil realms and be far from the Great Path (and so on).' From this perspective, it is better to relax the precepts than to relax the cultivation of the Mahayana path. Speaking of Bodhicitta (the mind of enlightenment), it is the mind that seeks Buddhahood above and transforms sentient beings below. This mind is praised by the Buddhas of the three times. Therefore, the Nirvana Sutra says, 'The initial aspiration and the ultimate attainment are not different in essence. But of these two minds, the initial aspiration is more difficult. Before one has attained liberation, one first thinks of liberating others, therefore I pay homage to the one who first generates Bodhicitta.' Furthermore, the Avatamsaka Sutra says, 'If one uses clouds of flowers, clouds of garlands, clouds of heavenly music, and even all kinds of heavenly incense, lighting all kinds of lamps, each lamp pillar as tall as Mount Sumeru (the sacred mountain in Buddhism), each lamp oil as abundant as the ocean, using such offerings to constantly make offerings to unspeakable, unspeakable Buddha-lands, as numerous as the finest dust particles, all the Buddhas, the merit obtained is not equal to the offering of Bodhicitta.'
一念功德。百分不及一。千分不及一。乃至優婆尼沙陀分亦不及一(云云)。
言報佛恩者。慈悲懺經云。諸佛念眾生。過於父母。父母念兒。慈止一世。佛念眾生。慈心無盡。又父母見兒背恩違義。心生恚恨。慈心薄少。諸佛不爾。見諸眾生不信經教。悲心益重。乃至入于無間地獄。代受眾苦。如是大恩。云何能報。若使起立塔廟精舍。燈燭幡蓋。華香茵蓐。種種供養。將來之世。自受其福。非報佛恩。若發菩提心。修凈土行。是名智者。知報佛恩(云云)。是以二乘雖住果地。而未及於初發心凡夫菩薩所有功德。萬分之一。大論問曰。羅漢辟支是離欲人。或有凡夫。但發菩提心者。云何得勝。答曰。菩薩有其二種。一者行諸波羅蜜。二者但密發心。行菩薩道。雖事未成。能勝二乘。何以故。譬如太子雖未即位。勝諸大臣有位富貴者。優婆塞戒經云。出家人發菩提心。此不為難。在家之人固難可發。何以故。多惡因緣所纏繞故。發菩提心者。諸天皆大歡喜。作如是言。我今已得天人之師。毗尼經云。若初修大乘。行菩薩戒。晨朝有犯。應當結罪。至午。菩提心無間斷。戒聚成就。則非所犯。乃至中夜有犯。至后夜菩提心無間斷。戒聚成就。寶積經云。若人打截大千眾生。若有噁心。惱發菩提心人。其罪過是。
【現代漢語翻譯】 現代漢語譯本 一念功德，即使是百分之一、千分之一，乃至優婆尼沙陀分（Upaniṣad，一種古印度哲學文字）之一都比不上。
說到報答佛恩，慈悲懺經中說：『諸佛憐念眾生，勝過父母。父母憐愛子女，慈愛僅止於一生一世。諸佛憐念眾生，慈悲之心沒有窮盡。』又說：『父母見到子女背恩忘義，心中會生起嗔恨，慈愛之心變得稀薄。諸佛不是這樣，見到眾生不相信經教，悲憫之心更加沉重，甚至進入無間地獄，代替眾生承受各種苦難。』這樣的大恩大德，如何能夠報答呢？如果建造佛塔、寺廟、精舍，供奉燈燭、幡蓋、鮮花、香料、坐墊等種種供養，將來之世，自己承受這些福報，這不是報答佛恩。如果發起菩提心（bodhicitta，覺悟之心），修習凈土法門，這才是明智的人，知道如何報答佛恩。
因此，二乘（聲聞乘和緣覺乘）雖然安住于果位，但他們的功德還不及初發菩提心的凡夫菩薩的萬分之一。《大智度論》中問道：『阿羅漢（Arhat，已證解脫的聖者）和辟支佛（Pratyekabuddha，獨覺佛）是遠離慾望的人，而有的凡夫只是發起了菩提心，為什麼說發菩提心的人更勝一籌呢？』回答說：『菩薩有兩種，一種是修行各種波羅蜜（pāramitā，到彼岸），一種是隻是秘密地發起菩提心，行菩薩道。雖然事情還沒有成功，但能勝過二乘。』為什麼呢？譬如太子雖然還沒有即位，但勝過那些有地位、富貴的大臣。《優婆塞戒經》中說：『出家人發起菩提心，這不難。在家之人發起菩提心，確實很難。』為什麼呢？因為被許多惡劣的因緣所纏繞的緣故。發起菩提心的人，諸天都會非常歡喜，說這樣的話：『我今天已經得到了天人之師。』《毗尼經》（Vinaya，戒律）中說：『如果初學大乘，行菩薩戒，早晨犯了戒，應當懺悔。到了中午，菩提心沒有間斷，戒律的功德就成就了，就不算犯戒。』乃至半夜犯了戒，到了後半夜，菩提心沒有間斷，戒律的功德就成就了。《寶積經》中說：『如果有人打截大千世界的眾生，如果有噁心，惱亂髮起菩提心的人，他的罪過比這還要大。』
【English Translation】 English version Even a fraction of a thought of merit, not even one percent, one thousandth, or even one Upaniṣad (Upaniṣad, ancient Indian philosophical texts) part, can compare.
Regarding repaying the Buddha's kindness, the Compassionate Repentance Sutra says: 'The Buddhas' compassion for sentient beings surpasses that of parents. Parents' love for their children is limited to one lifetime. The Buddhas' compassion for sentient beings is endless.' Furthermore, 'When parents see their children being ungrateful and violating righteousness, they develop anger and hatred, and their compassion diminishes. The Buddhas are not like that. When they see sentient beings not believing in the teachings, their compassion grows even stronger, even to the point of entering the Avīci Hell (Avīci, the lowest level of hell) to suffer on behalf of sentient beings.' How can we repay such great kindness? If one builds pagodas, temples, and monasteries, and offers lamps, banners, flowers, incense, mats, and various other offerings, in future lives, one will receive the blessings oneself, but this is not repaying the Buddha's kindness. If one generates bodhicitta (bodhicitta, the mind of enlightenment) and practices Pure Land, this is called a wise person, knowing how to repay the Buddha's kindness.
Therefore, although the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) abide in the fruition, their merits are not even one ten-thousandth of the merits of an ordinary bodhisattva who has just generated bodhicitta. The Mahāprajñāpāramitāśāstra asks: 'Arhats (Arhat, enlightened beings) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas) are those who have abandoned desires, while some ordinary people have only generated bodhicitta. How can they be superior?' The answer is: 'There are two types of bodhisattvas: one who practices the various pāramitās (pāramitā, perfections), and one who only secretly generates bodhicitta and practices the bodhisattva path. Although the task is not yet accomplished, they can surpass the Two Vehicles.' Why? For example, a prince, although not yet enthroned, is superior to ministers who have positions and wealth. The Upāsaka Precepts Sutra says: 'It is not difficult for a monastic to generate bodhicitta. It is indeed difficult for a layperson to generate bodhicitta.' Why? Because they are entangled by many evil conditions. When someone generates bodhicitta, all the devas (deva, gods) rejoice greatly, saying: 'Today, I have obtained a teacher of gods and humans.' The Vinaya (Vinaya, monastic rules) says: 'If one initially studies the Mahāyāna and practices the bodhisattva precepts, and violates a precept in the morning, one should confess. By noon, if bodhicitta is uninterrupted, the accumulation of precepts is accomplished, and it is not considered a violation.' Even if one violates a precept in the middle of the night, by the latter part of the night, if bodhicitta is uninterrupted, the accumulation of precepts is accomplished. The Ratnakūṭa Sūtra says: 'If someone strikes and cuts off the lives of beings in the great thousand world system, if they have evil intentions and disturb someone who has generated bodhicitta, their offense is greater than that.'
常樂住蘭若 不然隨眾居 群居須慎口 獨處要防心 遠離惡知識 當從善友教 身不離袈裟 食當須應器 手不釋黃卷 不樂看外書 目不視女人 見之猶毒蛇 非病晝不臥 臥則須右脅 非饑不餘食 食則須節量 寢不敷茵蓐 眠亦不放恣 坐必不背西 行時但視地 語常離戲笑 取要不應多 受嚫作三分 不宜全受破 勿得畜物多 以作障道緣 亦勿繁眷屬 增長憍瞋慢 如是若干事 沙門急先務 茍不能如是 豈得名浮圖 雖受四事供 猶如吞餌魚 當來必償債 得無慚且懼
言阿蘭若者。此云無憒鬧處。夫住蘭若。則三業自然清凈。即具無量功德。取道不難矣。故華嚴經云。住蘭若者。成就清凈威儀。成就諸根不亂。成就正法現前(云云)。凡欲疾得一切種智者。胡不樂住阿蘭若哉。若不爾。則應當預于伽藍眾會中居。是則本自懶墯。雖未得自專修道。見他精進。恥而效之。不敢放逸。凡所動作施為。乃至朝中粥飯。一皆從眾。未嘗違規。由是道行任運離染。入釋子數。如常所云。蓬生麻中。不扶自直者歟。是故懈怠之者。不如隨眾。慎勿閒遊山野之間。恣情為惡。虛送光陰。以為後日悔嘆之緣。又不得為求安求飽
【現代漢語翻譯】 現代漢語譯本 應當時常喜好居住在寂靜的蘭若（Aranya，遠離喧囂的處所），如果不能這樣，就隨大眾一起居住。群體居住時必須謹慎言語，獨處時要提防內心的妄念。遠離惡知識（指引人作惡的朋友），應當親近善友的教導。 身體不離開袈裟（佛教僧侶的法衣），吃飯時應當使用應器（缽），手中不放下經書，不喜歡看世俗的書籍。眼睛不看女人，見到她們就像見到毒蛇一樣。不是生病，白天不睡覺，睡覺時必須右側臥。不是飢餓，不吃剩餘的食物，吃飯時必須節制食量。睡覺不鋪設華麗的床褥，睡眠也不放縱自己。 坐著時一定不背對西方，行走時只看地面。說話時常常遠離戲笑，索取物品不要過多。接受供養時，將所得分為三份使用，不應該全部接受而破損。不要積蓄過多的財物，以免成為修道的障礙。也不要過分親近眷屬，以免增長驕慢嗔恨。像這樣的一些事情，是沙門（佛教出家人的通稱）急需首先做到的。 如果不能做到這些，怎麼能稱為浮圖（Buddha，佛陀）的弟子呢？即使接受四事供養（指衣服、飲食、臥具、醫藥四種供養），也像吞下魚餌的魚一樣，將來必定要償還債務，難道能不感到慚愧和恐懼嗎？
所說的阿蘭若（Aranya）是指沒有喧鬧的地方。居住在蘭若，那麼身、口、意三業自然清凈，就具備無量的功德，證悟佛道就不困難了。所以《華嚴經》說：『居住在蘭若的人，成就清凈的威儀，成就諸根不散亂，成就正法現前。』凡是想要快速獲得一切種智（對一切事物、一切道理的智慧）的人，為什麼不喜歡居住在阿蘭若呢？如果不能這樣，就應當參與到伽藍（僧伽，僧團）的眾會中居住。這樣即使本身懶惰，雖然未能獨自專心修道，但看到他人精進，也會感到羞愧而效仿，不敢放縱自己。一切所作所為，乃至早晨的粥飯，都一概跟隨大眾，不曾違反規矩。由此，道行自然而然地遠離染污，進入釋子（佛教弟子）的行列，就像常說的那樣，蓬草生長在麻叢中，不用扶持自己也能挺直一樣。因此，懈怠的人，不如跟隨大眾，千萬不要在山野之間隨意遊蕩，放縱自己的情感作惡，白白地浪費光陰，以至於成為將來後悔嘆息的緣由。又不能爲了尋求安逸和飽腹
【English Translation】 English version One should always delight in dwelling in a quiet Aranya (a secluded place, away from noise), or if not, reside with the community. When living in a group, one must be careful with their speech; when alone, one must guard against the mind's delusions. Stay away from evil companions (those who lead one to do evil), and follow the teachings of virtuous friends. The body should not be separated from the Kasaya (the robe of a Buddhist monk), and when eating, one should use the appropriate bowl. The hand should not release the scriptures, and one should not enjoy reading worldly books. The eyes should not look at women, seeing them as if they were poisonous snakes. Unless ill, one should not sleep during the day, and when sleeping, one must lie on the right side. Unless hungry, one should not eat leftover food, and when eating, one must be moderate in quantity. When sleeping, one should not use luxurious bedding, and one should not indulge in sleep. When sitting, one must not turn one's back to the west, and when walking, one should only look at the ground. Speech should always be free from jesting and laughter, and one should not take too much. When receiving offerings, one should divide what is received into three parts for use, and one should not accept all of it and break it. One must not accumulate too many possessions, lest they become an obstacle to the path. Nor should one be too attached to relatives, lest it increase pride, anger, and arrogance. Such things are the urgent priorities for a Sramana (a Buddhist renunciate). If one cannot do these things, how can one be called a follower of the Buddha (Buddha)? Even if one receives the four requisites (clothing, food, bedding, and medicine), it is like a fish swallowing bait, and one will surely have to repay the debt in the future. How can one not feel ashamed and fearful?
The so-called Aranya (Aranya) refers to a place without noise and disturbance. If one dwells in an Aranya, then one's body, speech, and mind will naturally be pure, and one will possess immeasurable merits, making it not difficult to attain enlightenment. Therefore, the Avatamsaka Sutra says: 'Those who dwell in an Aranya achieve pure conduct, achieve undisturbed senses, and achieve the presence of the true Dharma.' Those who wish to quickly attain all-knowing wisdom (wisdom of all things and all principles), why not delight in dwelling in an Aranya? If not, then one should participate in the Sangha (Sangha) community. In this way, even if one is inherently lazy, although one has not been able to focus on cultivating the path alone, seeing others diligent, one will feel ashamed and emulate them, not daring to indulge oneself. All actions and deeds, even the morning porridge, are all in accordance with the community, never violating the rules. Thus, the practice of the path naturally becomes free from defilement, entering the ranks of the Buddha's disciples, just as it is often said, 'Hemp growing in a hemp field, it will stand straight without support.' Therefore, those who are lazy are better off following the community, and should not wander freely in the mountains and fields, indulging their emotions in evil, wasting time in vain, so as to become a cause for regret and sighing in the future. Furthermore, one must not seek ease and satiety.
。故部落溪湄。漁村岸上。結草為庵。止宿資生。與白衣庸俗。結交同志。稱為兄弟。或稱父母。無惡不造。非獨自身失行。亦浼清凈佛圖。罪應不少。
言善友者。毗奈耶中雲。阿難白佛言。善知識者。是半梵行。諸修行者。由善友力故。方能成辦故。佛言是全梵行。若得善伴。與其同住。乃至涅槃。無事不辦故。名全梵行。又孛經云。友有四。一如華友。謂好時插頭。萎時棄地。見富貴則附。貧困則舍。二如秤友。謂物重低頭。物輕則昂。有與則敬。無與則謾。三如山友。謂金山鳥獸集之。毛羽蒙光。貴能榮人。富樂同歡。四如地友。謂百穀財物。一切仰之。施給養護。恩厚不德。因果經云。波羅門優陀夷。聰明多智。凈飯王來為太子友。白太子言。朋友有三要法。一者見有失。輒相曉諫。二見好事。深生隨喜。二在苦厄。不相棄捨。四分律云。具七法。萬成親友。一難作能作。二難與能與。三難忍能忍。四密事相告。五互相覆藏。六遭苦不捨。七貧窮不輕。迦越經云。朋友五事。一見作惡。往屏處曉諫訶止。二所有急事。當奔赴救護。三所有私語。不得說向他人。四常相敬嘆。好事當多少分與之。若常懷嫉慢。心不節慎。口無法言。惡人為友。此名庸人。佛本行經云。佛與難陀。至魚肆。佛令難陀取小藉
【現代漢語翻譯】 現代漢語譯本：因此，他們居住在部落溪流邊，漁村岸上，用草結成簡陋的住所，以此維持生計。他們與世俗之人交往，結為兄弟，甚至以父母相稱，無惡不作。這不僅使他們自身行為墮落，也玷污了清凈的佛寺，罪過不小。
關於善友，在《毗奈耶》（Vinaya，戒律）中記載，阿難（Ananda，佛陀的十大弟子之一）對佛陀說：『善知識只是梵行的一半，修行者依靠善友的力量才能成就。』佛陀說：『善知識是全部的梵行。如果能得到好的同伴，與他一同居住，乃至涅槃（Nirvana，解脫），沒有不能成就的事。』因此稱為全部的梵行。還有《孛經》（音譯，具體經典待考）中說，朋友有四種：一種像花友，花開時插在頭上，凋謝時丟在地上，看到富貴就依附，貧困就拋棄；一種像秤友，東西重就低頭，東西輕就昂起，有給予就尊敬，沒有給予就怠慢；一種像山友，金山上聚集鳥獸，它們的羽毛也沾染光彩，富貴時能使人榮耀，快樂時一同歡慶；一種像地友，百穀財物都依靠它，施予養護，恩德深厚而不求回報。《因果經》（具體經典待考）中記載，婆羅門（Brahmin，印度教的祭司階層）優陀夷（Udayi，人名），聰明多智，凈飯王（Suddhodana，釋迦牟尼佛的父親）讓他做太子的朋友。優陀夷對太子說：『朋友有三條重要的準則：一是看到有過失，就互相勸誡；二是看到有好事，就真心隨喜；三是在困苦危難時，不互相拋棄。』《四分律》（Dharmaguptaka Vinaya，佛教律藏的一種）中說，具備七種品德，才能成為真正的朋友：一是難做的事能做到；二是難給的東西能給予；三是難忍的事能忍受；四是秘密的事互相告知；五是互相掩蓋過失；六是遭遇苦難不拋棄；七是貧窮時不輕視。《迦越經》（具體經典待考）中說，朋友有五件事要做：一是看到對方作惡，要到隱蔽的地方勸誡制止；二是對方有緊急的事情，應當奔赴救護；三是對方的私密話，不得說給他人；四是常常互相尊敬讚歎，好事應當多少分給對方。如果常常懷有嫉妒和傲慢，內心不節制，口中沒有法言，以惡人為友，這叫做庸人。《佛本行經》（Abhinishkramana Sutra，講述佛陀生平的經典）中記載，佛陀（Buddha，覺悟者）與難陀（Nanda，佛陀的弟弟）來到魚市，佛陀讓難陀取一個小木片。
【English Translation】 English version: Therefore, they dwell by the tribal streams and on the shores of fishing villages, building thatched huts for shelter and sustenance. They associate with laypeople, forming bonds of brotherhood, even addressing each other as parents, committing all kinds of evil. This not only leads to their own moral decline but also defiles the pure Buddhist temples, incurring no small amount of sin.
Regarding good friends, the Vinaya states that Ananda said to the Buddha: 'A good friend is half of the holy life, as practitioners rely on the strength of good friends to achieve success.' The Buddha replied: 'A good friend is the entirety of the holy life. If one obtains a good companion to live with, even until Nirvana, there is nothing that cannot be accomplished.' Hence, it is called the entirety of the holy life. Furthermore, the Bo Jing (transliteration, specific scripture to be verified) states that there are four types of friends: one is like a flower friend, who adorns the head when in bloom but discards it when withered, clinging to the rich and powerful but abandoning the poor and needy; one is like a scale friend, who bows low when the weight is heavy but raises high when the weight is light, showing respect when given something but disdain when not; one is like a mountain friend, where birds and beasts gather on a golden mountain, their feathers adorned with light, bringing glory to others in wealth and rejoicing together in happiness; one is like an earth friend, upon which all grains and wealth depend, providing sustenance and protection with deep kindness and without seeking reward. The Yin Guo Jing (transliteration, specific scripture to be verified) states that the Brahmin Udayi, intelligent and wise, was made a friend of the prince by King Suddhodana. Udayi said to the prince: 'There are three essential principles for friends: first, to admonish each other upon seeing faults; second, to sincerely rejoice upon seeing good deeds; third, not to abandon each other in times of hardship and distress.' The Dharmaguptaka Vinaya states that possessing seven qualities makes one a true friend: first, able to do what is difficult to do; second, able to give what is difficult to give; third, able to endure what is difficult to endure; fourth, sharing secrets with each other; fifth, concealing each other's faults; sixth, not abandoning each other in times of suffering; seventh, not looking down upon each other in poverty. The Jia Yue Jing (transliteration, specific scripture to be verified) states that friends should do five things: first, when seeing the other committing evil, go to a secluded place to admonish and stop them; second, when the other has urgent matters, rush to their aid and protection; third, not reveal the other's private matters to others; fourth, always respect and praise each other, and share good things with each other. If one constantly harbors jealousy and arrogance, is unrestrained in mind, and has no Dharma words in their mouth, befriending evil people, this is called a vulgar person. The Abhinishkramana Sutra states that the Buddha and Nanda went to a fish market, and the Buddha instructed Nanda to take a small piece of wood.
魚草。握少時棄之。令嗅手。問之。難陀曰。唯有腥臭之氣。又至香店。令取裹香紙。掬少時棄之。復問難陀。答曰。唯聞香氣。佛語難陀。善友惡友相染習亦復如是。若近善友。必定當得廣大名聞(云云)。惡知識者。非是向我毀辱打罵者也。見我為惡而不諫之。隨喜贊之。令長不善之業。乃至為我尊敬供養者。皆是惡友。故南嶽師云。世間道俗。欽仰供養。慇勤請講。皆是惡魔所使。非善知識。是惡知識。如冤詐親。苦哉苦哉。諸王剎利亦復如是。擇擇擇擇。
言袈裟者。從色為名。此云壞色。梵網經云。青黃赤黑紫作。皆名壞色。注云。壞本白色。違愛心故。亦三衣之都稱。三衣者。一安陀會。五條也。二郁多羅僧。七條也。三僧伽梨。九條也。又有十一條。乃至二十五條。于中長短廣狹裁縫之法。具如章服儀及六物圖中說。悲華經云。釋迦如來於寶藏佛所發願。愿我成佛時。我袈裟有五種功德。一者入我法中。犯重邪見等四眾。於一念中。敬心尊重。必於三乘受記。二者天龍人鬼。若能恭敬此袈裟小分。即得三乘不退。三者若有鬼神諸人。得袈裟段乃至四寸。飲食充足。四者若有眾生。共相違反。念袈裟力。則尋生悲心。五者若在兵陣。袈裟小分恭敬尊重。常得勝他。若我袈裟無此五力。則欺誑十萬諸
【現代漢語翻譯】 現代漢語譯本：魚腥草，握在手中一會兒然後丟棄，讓難陀聞聞手。問他，難陀說：『只有腥臭的氣味。』又到香料店，讓他拿裹香的紙，拿在手中一會兒然後丟棄，再問難陀，回答說：『只聞到香氣。』佛告訴難陀：『善友和惡友相互影響薰染也是這樣。如果親近善友，必定能夠得到廣大的名聲（等等）。惡知識，不是指那些當面譭謗、侮辱、打罵我的人，而是指那些看到我做惡事而不勸諫，反而隨聲附和、讚美，使我不善的業增長，甚至還尊敬供養我的人，這些都是惡友。』所以南嶽慧思禪師說：『世間的出家和在家之人，欽佩仰慕、供養，慇勤地請他講法，這些都是惡魔所指使的，不是善知識，而是惡知識，如同仇人假裝親近。可悲啊，可悲啊！』各位國王、剎帝利也是這樣，要選擇啊，選擇啊，選擇啊，選擇啊！
說到袈裟，是從顏色來命名的，這裡稱為『壞色』。《梵網經》說：『青、黃、赤、黑、紫』製作的，都稱為壞色。註解說：『破壞原本的白色，違背愛染之心。』也是三衣的總稱。三衣是：一、安陀會（Antarvāsa，內衣），五條；二、郁多羅僧（Uttarāsaṅga，上衣），七條；三、僧伽梨（Saṃghāṭī，大衣），九條。還有十一條，乃至二十五條。其中長短、廣狹、裁剪縫製的方法，詳細記載在《章服儀》以及《六物圖》中。《悲華經》說，釋迦如來（Śākyamuni Buddha）在寶藏佛（Ratnagarbha Buddha）那裡發願：『愿我成佛時，我的袈裟有五種功德：一、進入我的佛法中，犯下重罪、邪見等的四眾弟子，在一念之間，以恭敬心尊重袈裟，必定在聲聞乘、緣覺乘、菩薩乘這三乘中得到授記；二、天、龍、人、鬼，如果能夠恭敬這袈裟的一小部分，就能得到三乘的不退轉；三、如果有鬼神或人，得到袈裟的一段，乃至四寸，飲食就會充足；四、如果有眾生，互相違背，唸誦袈裟的力量，就會立刻生起悲憫之心；五、如果在戰場上，對袈裟的一小部分恭敬尊重，常常能夠戰勝對方。如果我的袈裟沒有這五種力量，那就是欺騙十方諸佛。』
【English Translation】 English version: He held some fish mint, held it for a short while and then discarded it, asking Nanda (Ānanda, one of the principal disciples of the Buddha) to smell his hand. When asked, Nanda said, 'There is only a fishy and foul smell.' Then he went to a fragrance shop, had him take some paper wrapped in incense, held it for a short while and then discarded it, and asked Nanda again. He replied, 'I only smell fragrance.' The Buddha told Nanda, 'The mutual influence and habituation of good friends and bad friends is also like this. If you are close to good friends, you will surely gain great fame (etc.). A bad advisor is not someone who slanders, insults, or beats me to my face, but someone who sees me doing evil and does not advise me against it, but instead agrees with and praises me, causing my unwholesome karma to grow, and even respects and makes offerings to me. These are all bad friends.' Therefore, Chan Master Huisi of Nanyue said, 'The monks and laypeople of the world, who admire and make offerings, and earnestly invite him to lecture, are all sent by demons, not good advisors, but bad advisors, like enemies pretending to be close. How sad, how sad!' All kings and Kshatriyas (Kṣatriya, a member of the royal or warrior class in traditional Indian society) are also like this, choose, choose, choose, choose!
Speaking of the Kasaya (Kaṣāya, monastic robes), it is named after its color, here called 'spoiled color'. The Brahma Net Sutra (Brahmajāla Sūtra) says, 'Those made of blue, yellow, red, black, and purple are all called spoiled colors.' The commentary says, 'Spoiling the original white color, going against the mind of attachment.' It is also the general term for the three robes. The three robes are: 1. Antarvāsa (inner robe), five strips; 2. Uttarāsaṅga (upper robe), seven strips; 3. Saṃghāṭī (great robe), nine strips. There are also eleven strips, and even twenty-five strips. The methods of cutting and sewing the length, width, and breadth are detailed in the 'Ceremonial of Robes and Garments' and the 'Diagram of the Six Articles'. The Karuṇāpuṇḍarīka Sūtra says that Śākyamuni Buddha made a vow to Ratnagarbha Buddha: 'May my Kasaya have five merits when I become a Buddha: 1. Those of the four assemblies who enter my Dharma and commit serious offenses and have wrong views, if they respect the Kasaya with reverence in a single thought, they will surely receive prediction in the three vehicles; 2. If gods, dragons, humans, and ghosts can respect even a small part of this Kasaya, they will attain non-retrogression in the three vehicles; 3. If there are ghosts or humans who obtain a piece of the Kasaya, even four inches, their food and drink will be sufficient; 4. If there are sentient beings who are in conflict with each other, and they recite the power of the Kasaya, they will immediately generate a compassionate heart; 5. If they are on the battlefield, and they respectfully revere a small part of the Kasaya, they will always be able to defeat the opponent. If my Kasaya does not have these five powers, then I am deceiving the Buddhas of the ten directions.'
佛。有云。龍得袈裟一絲。掛其門上。則免金翅鳥難。大悲經云。披著袈裟者。于彌勒佛。乃至樓至佛所。得入涅槃。無有遺余。永明壽禪師云。夫袈裟者。名解脫幢。十方諸佛依之而得道果。四眾非人持之而獲安隱。顯示清閑。破除熱惱。若匪離塵之上服。安能拯濟于迷途。功不唐捐。嘆不可盡(云云)。
言應器者。梵云缽多羅也。佛制瓦鐵為勝。其體量大小及其功德優劣。如六物圖中引示。比丘十八物中。袈裟與缽為急。如鳥兩翼。如車二輪。闕一不可。四分律云。若比丘闕袈裟與缽。受他供養者。準于千劫斷牛頭罪。是故比丘袈裟與缽。常隨其身。不可暫離。
言黃卷者。佛經也。如向所示。漢明時。佛經道經同焚試驗。道經為灰。佛經不燒。但煙燻為黃色而已。爾後造經者。表之皆染紙。為黃色焉。夫閑中師友。莫若佛書。于中所說。皆是諸佛菩薩行因得果。無量功德及教眾生。禁惡行善。舍邪歸正。種種因緣真實之語。若能讀文尋義。慕仰聖賢。感己傷他。如是操心。過日則眾緣稍息。身心自凈。玄境可攀。勿得悠悠虛消白日。其有不能自專覽經者。宜當求問于知之者。隨分學之。一日一句亦得。然則二日二句。乃至十日十句。百日百句。如是不闕日課。則識非不博。如其遲滯一聞而不通者
【現代漢語翻譯】 現代漢語譯本：佛說，如果龍得到袈裟的一絲，掛在門上，就能免受金翅鳥的災難。《大悲經》說，披著袈裟的人，在彌勒佛乃至樓至佛那裡，能夠進入涅槃，沒有遺留，永遠解脫。永明壽禪師說，袈裟被稱為『解脫幢』，十方諸佛依靠它而證得道果，四眾非人持有它而獲得安穩，它能顯示清凈閒適，破除熱惱。如果不是脫離塵世的上等服裝，怎麼能夠拯救迷途的人呢？它的功德不會白費，讚歎也讚歎不完（等等）。 說到應器，梵語是Patra（缽多羅）。佛規定用瓦或鐵做的缽最好。缽的體積大小以及功德優劣，如《六物圖》中所示。比丘的十八物中，袈裟和缽是最重要的，就像鳥的兩翼，像車的兩個輪子，缺一不可。《四分律》說，如果比丘缺少袈裟和缽，接受他人供養，就相當於犯了千劫斷牛頭的罪過。所以比丘的袈裟和缽，要常隨其身，不可暫時離開。 說到黃卷，就是佛經。如前面所說，漢明帝時，佛經和道經一同焚燒試驗，道經化為灰燼，佛經沒有燒燬，只是被煙燻成了黃色。此後製造佛經的人，爲了表明佛經的特殊性，都將紙染成黃色。空閑的時候，最好的師友莫過於佛書。佛書中所說的，都是諸佛菩薩修行因地，證得果位的無量功德，以及教導眾生，禁止惡行，行善事，捨棄邪惡，歸於正道的種種因緣和真實之語。如果能夠閱讀經文，尋求經義，慕仰聖賢，感知自己，憐憫他人，這樣用心，過一段時間，各種因緣就會逐漸平息，身心自然清凈，玄妙的境界可以攀登。不要悠悠忽忽地虛度光陰。如果有人不能自己專心閱讀佛經，應該向懂得的人請教，隨自己的能力學習。一天一句也可以，然後兩天兩句，乃至十天十句，百天百句，這樣不間斷地每日學習，那麼知識就不會不淵博。如果有人遲鈍，聽一遍不能理解，
【English Translation】 English version: The Buddha said, if a dragon obtains a thread of the Kasaya (袈裟, monastic robe) and hangs it on its door, it can avoid the calamity of the Garuda (金翅鳥, mythical bird). The Mahakaruna Sutra (大悲經, Great Compassion Sutra) says, those who wear the Kasaya (袈裟, monastic robe) can enter Nirvana (涅槃, liberation) at Maitreya Buddha's (彌勒佛, future Buddha) place, even at Krakucchanda Buddha's (樓至佛, one of the past Buddhas) place, without any remainder, and be eternally liberated. Zen Master Yongming Yanshou (永明壽禪師) said, 'The Kasaya (袈裟, monastic robe) is called the 'Banner of Liberation' (解脫幢). All Buddhas in the ten directions rely on it to attain the fruit of the Path. The four assemblies (四眾, monks, nuns, laymen, laywomen) and non-humans hold it and obtain peace and security. It displays purity and tranquility and dispels afflictions. If it were not the superior garment that transcends the mundane world, how could it rescue those who are lost? Its merit is not in vain, and its praise is inexhaustible (etc.).' Speaking of the Patra (缽多羅, alms bowl), in Sanskrit, it is called 'Patra' (缽多羅). The Buddha prescribed that bowls made of clay or iron are the best. The size of the bowl and the merits and demerits are as shown in the Six Objects Diagram (六物圖). Among the eighteen items of a Bhiksu (比丘, monk), the Kasaya (袈裟, monastic robe) and the Patra (缽, alms bowl) are the most important, like the two wings of a bird, like the two wheels of a cart, one cannot be missing. The Four-Part Vinaya (四分律) says, if a Bhiksu (比丘, monk) lacks the Kasaya (袈裟, monastic robe) and the Patra (缽, alms bowl) and accepts offerings from others, it is equivalent to committing the sin of cutting off the head of a cow for a thousand kalpas (劫, eons). Therefore, the Kasaya (袈裟, monastic robe) and the Patra (缽, alms bowl) of a Bhiksu (比丘, monk) should always be with him and cannot be separated even for a moment. Speaking of the yellow scrolls, they are the Buddhist scriptures (佛經). As mentioned earlier, during the time of Emperor Ming of the Han Dynasty (漢明帝), the Buddhist scriptures (佛經) and the Taoist scriptures (道經) were burned together for testing. The Taoist scriptures (道經) turned to ashes, but the Buddhist scriptures (佛經) did not burn, only being smoked yellow. Thereafter, those who created the scriptures dyed the paper yellow to indicate the special nature of the Buddhist scriptures (佛經). In times of leisure, there is no better teacher or friend than Buddhist books (佛書). What is said in them are the immeasurable merits of all Buddhas and Bodhisattvas (菩薩, enlightened beings) cultivating the causes and attaining the fruits, as well as teaching sentient beings, prohibiting evil deeds, doing good deeds, abandoning evil, and returning to the right path, all kinds of causes and conditions, and truthful words. If one can read the scriptures and seek their meaning, admire the sages and saints, feel for oneself, and have compassion for others, with such a mind, after a period of time, all kinds of conditions will gradually subside, and the body and mind will naturally be purified, and the profound realm can be climbed. Do not waste time idly. If there are those who cannot concentrate on reading the scriptures themselves, they should seek advice from those who know them and learn according to their ability. One sentence a day is also acceptable, then two sentences in two days, and even ten sentences in ten days, a hundred sentences in a hundred days. If you do not miss a daily lesson, then knowledge will not be unlearned. If someone is slow and does not understand after hearing it once,
。若再聞三聞。乃至十聞。則何所不通。雖未究達幽深之義。豈不異昔全蒙之日。由是漸漸修學。通達妙理。入甘露門。可不快乎。然則猶勝無知鳥空盲禪。寧不賢於終日虛談戲笑之徒。但懶惰無心而已。茍能用力勤學。而不達者。未之有也。
言外書者。韋陀典籍及諸家文書篇集等。誤人之虛談也。故法華經云。及造世俗文筆讚詠外書。如是之人。皆勿親近。又大論云。習外典者。如以刀割泥。泥無所成。而刀日損。又云。讀外典者。如視日光。令人眼暗。止觀輔行記云。讀春秋。誦左傳。終朝心遊戰陣。口演詐謀。助佛法者遠矣(云云)。如莊老孔孟之道。雖非究竟之辭。而文弘仁義。故為新學入道之門。亦可時覽。何以故。毗奈耶中雲。佛聽比丘學外論。於一日分三。初中二分。讀誦佛經。晚讀外書。故祇洹中有書院。置大千界內文書。佛聽比丘遍讀。為降外道故。不許依其見解。又不得為好而廢道業。
言目不視女人者。女人是世出世間障生之本。世間障者。在天子位。由之而亂其國。公卿大夫。由之而不能治其家。士庶人民。由之而失其身。況欲出世者。可不畏慎。又眾生煩惱貪慾為本。若見女色。淫心忽生。熾不可禁。由茲作諸方便。遂得犯觸。一觸然後。心不厭足。無有退舍。如蛾赴火。
【現代漢語翻譯】 現代漢語譯本：如果再聽三遍、甚至十遍，那麼還有什麼不能理解的呢？即使未能完全領悟深奧的含義，難道不比從前完全矇昧的時候好嗎？由此漸漸修學，通達微妙的道理，進入甘露之門，豈不是很快樂嗎？這樣就勝過無知的鳥、空洞的盲修禪，難道不比終日虛談戲笑的人賢明嗎？只是因為懶惰沒有用心罷了。如果能夠努力勤奮地學習，卻不能通達的，是沒有這樣的事情的。
『言外書者』，指的是韋陀（Veda，古印度經典）典籍以及各家的文書篇集等，是迷惑人的虛談。所以《法華經》說：『以及創作世俗的文章、讚美詩和外道書籍，這樣的人，都不要親近。』又《大智度論》說：『學習外道典籍的人，就像用刀割泥，泥沒有什麼成就，而刀卻一天天磨損。』又說：『讀外道典籍的人，就像看太陽，使人眼睛昏暗。』《止觀輔行記》說：『讀《春秋》，誦《左傳》，整天心思遊蕩在戰場上，口中演說欺詐的計謀，對於幫助佛法的人來說，就太遙遠了（云云）。』像莊子、老子、孔子、孟子的學說，雖然不是究竟的言辭，但文辭弘揚仁義，所以可以作為新學入門的途徑，也可以時常瀏覽。為什麼呢？因為《毗奈耶》（Vinaya，戒律）中說：佛允許比丘學習外道論，在一天的時間裡分成三份，最初和中間的兩份時間，讀誦佛經，晚上讀外道書籍。所以祇洹（Jetavana，祇樹給孤獨園）中有書院，放置大千世界內的文書，佛允許比丘普遍閱讀，爲了降伏外道。但不允許依據外道的見解，又不得因為愛好外道書籍而荒廢修道的事業。
『言目不視女人者』，女人是世間和出世間產生障礙的根本。世間的障礙，在於天子的地位，因為女人而擾亂他的國家；公卿大夫，因為女人而不能治理他的家庭；士庶人民，因為女人而喪失自身。何況想要出世的人，能不畏懼謹慎嗎？而且眾生的煩惱以貪慾為根本，如果看見女色，淫心忽然產生，熾盛得無法禁止。因此會採取各種手段，最終導致犯戒。一旦觸犯之後，內心不會滿足，沒有退卻停止的時候，就像飛蛾撲火一樣。
【English Translation】 English version: If one listens three times, or even ten times, what then would not be understood? Even if one has not fully grasped the profound meaning, is it not better than being completely ignorant as before? From this, gradually learning and cultivating, understanding the subtle principles, and entering the gate of nectar, would it not be joyful? This is better than the ignorant birds and the empty, blind meditation. Is it not more virtuous than those who spend their days in idle talk and jesting? It is only due to laziness and lack of intention. If one can diligently study with effort, and yet not attain understanding, such a thing does not exist.
'Speaking of external books,' refers to the Vedas (Veda, ancient Indian scriptures) and various collections of documents and essays, which are misleading empty talks. Therefore, the Lotus Sutra says: 'And creating worldly writings, hymns, and non-Buddhist books, such people should not be approached.' Also, the Mahaprajnaparamita Shastra says: 'Those who study non-Buddhist scriptures are like cutting mud with a knife; the mud accomplishes nothing, while the knife wears away day by day.' It also says: 'Those who read non-Buddhist scriptures are like looking at the sun, which makes one's eyes dim.' The Annotations on the輔行記 of the止觀 says: 'Reading the Spring and Autumn Annals and reciting the Zuo Zhuan, one's mind wanders on the battlefield all day long, and one's mouth speaks of deceitful schemes, which is far from helping the Buddhadharma (cloud, cloud).' Like the doctrines of Zhuangzi, Laozi, Confucius, and Mencius, although they are not ultimate words, their writings promote benevolence and righteousness, so they can be used as a gateway for new learners to enter the path, and can also be browsed from time to time. Why? Because the Vinaya (Vinaya, monastic discipline) says: The Buddha allowed monks to study non-Buddhist theories, dividing the day into three parts, with the first two parts for reciting Buddhist scriptures, and the evening for reading non-Buddhist books. Therefore, there was a library in Jetavana (Jetavana, Jeta Grove Anathapindika's Monastery), which housed documents from the great thousand world system, and the Buddha allowed monks to read them widely, in order to subdue non-Buddhists. However, it is not allowed to rely on the views of non-Buddhists, nor to abandon the practice of the path because of a fondness for non-Buddhist books.
'Speaking of not looking at women with the eyes,' women are the root of obstacles to both worldly and supramundane achievements. Worldly obstacles lie in the position of the Son of Heaven, who is disturbed in his country because of women; dukes and ministers are unable to govern their families because of women; common people lose themselves because of women. How much more so should those who wish to transcend the world be fearful and cautious? Moreover, the afflictions of sentient beings are rooted in greed. If one sees a woman's beauty, lustful thoughts suddenly arise, becoming so intense that they cannot be restrained. Therefore, one will take various means, eventually leading to transgression. Once one has transgressed, the mind will not be satisfied, and there will be no retreat or cessation, like a moth flying into a flame.
不可禁制。亦如鐵錘。投于淤泥。永無出期。一切患難由之而生。于無量劫。輪迴生死。未有入道之門。是以我佛如來。諸經教中。苦切訶之。歷代諸祖論傳記章亦復如是。華嚴經中。威德主太子。訶論最切。是故欲渡愛河。應須遠離一切女人。若有因緣。不得已而見之。則如見毒蛇。猶避火坑。昔清涼祖師隔帳看母。況諸女人而直見之乎。
晝臥者。諸放逸中。甚不可也。如來誡諸比丘。夜亦不臥。何況晝臥。世間之道亦不宜也。故仲尼訶宰予曰。朽木不可雕也(云云)。若有疾病須臥。則當右脅著地。不得尸臥。餘食者。如來初制比丘。一日一食。后羅睺羅幼少出家。饑而啼之。佛為止啼。且許朝粥。後世比丘見此開門。朝粥中食。以為恒式。是以此兩時外。皆為餘食。若失朝中。非時得食。不食則佳。食亦無妨。何者。饑羸無力。則道業難成故。止觀論云。食不節。易成病。又博物志云。雜食者。百疾妖邪之所鐘。食逾少。心逾明。食逾多。身逾損。故食不過度。
寢不茵蓐者。凡修道人。不能成功者。專由眠魔之所逼惱。雖冰床雪被。不覺中來。令人無力。何況厚敷茵蓐。申腳大臥。則安得卻之。所以眠熟惛沉。猶如死人。不知夜之旦日之暮。奚暇攝心做功乎。是故比丘臥眠之時。但橫衣枕拳。
【現代漢語翻譯】 現代漢語譯本： 不可禁止（不可克制）。就像鐵錘，投入淤泥，永遠沒有出來的時候。一切患難由此而生，于無量劫中，輪迴生死，沒有進入佛道的門徑。因此我佛如來，在各種經典教義中，嚴厲地呵斥它。歷代祖師的論著傳記也都是這樣。在《華嚴經》中，威德主太子呵斥得最為嚴厲。所以想要渡過愛河，應當遠離一切女人。如果因為某種因緣，不得已要見到她們，就要像見到毒蛇一樣，像躲避火坑一樣。過去清涼國師隔著帷帳看望母親，更何況是直接看其他女人呢？ 白天睡覺，在各種放逸的行為中，是最不應該的。如來告誡各位比丘，晚上都不應該睡覺，更何況是白天睡覺呢？世俗的道理也不提倡這樣做。所以孔子責備宰予說：『腐爛的木頭是不能雕刻的（云云）。』如果因為生病必須躺下，就應當右側臥著，不能像死人一樣仰臥。吃剩餘的食物，如來最初規定比丘們一日只吃一餐。後來羅睺羅（Rahula，佛陀的兒子）年幼出家，因為飢餓而啼哭。佛陀爲了讓他停止啼哭，才允許他喝早粥。後世的比丘們看到這個先例，就打開了方便之門，把早粥和中午的食物，當成固定的規矩。因此，在這兩個時間之外，都算是吃剩餘的食物。如果錯過了早齋和午齋，在非時辰得到食物，不吃是最好的。如果吃了，也沒有妨礙。為什麼呢？因為飢餓瘦弱，沒有力氣，就難以成就道業。止觀論中說：『飲食不節制，容易生病。』《博物志》中也說：『飲食雜亂的人，各種疾病和妖邪都會聚集在他身上。吃得越少，心越清明；吃得越多，身體越受損。』所以飲食不能過度。 睡覺不鋪墊褥子。凡是修道的人，不能成功，完全是因為睡眠的魔力所逼迫惱亂。即使睡在冰床上，蓋著雪被，也會不知不覺地睡著，使人沒有力氣。更何況是鋪著厚厚的褥子，伸開雙腿大睡，又怎麼能剋制睡眠呢？所以睡熟后昏沉，就像死人一樣，不知道夜晚的過去和白天的到來，哪裡有空閑收攝心神，做修行功夫呢？因此，比丘睡覺的時候，只要橫著衣物當枕頭，握著拳頭就可以了。
【English Translation】 English version: It is impossible to restrain (uncontrollable). It's like an iron hammer thrown into the mud, never to come out. All suffering arises from this, in countless kalpas (aeons), in the cycle of birth and death, without a path to enter the Buddhist path. Therefore, my Buddha Tathagata (如來, Thus Come One), in various scriptures and teachings, severely rebukes it. The treatises and biographies of past patriarchs are also like this. In the Avatamsaka Sutra (華嚴經), Prince Weide (威德主太子) rebukes it most severely. Therefore, if you want to cross the river of love, you should stay away from all women. If, due to some cause, you have to see them, you should treat them like seeing a poisonous snake, like avoiding a fire pit. In the past, National Teacher Qingliang (清涼國師) looked at his mother through a curtain, let alone directly seeing other women? Sleeping during the day is the most inappropriate of all indulgent behaviors. The Tathagata (如來) warned the bhikshus (比丘, monks) not to sleep even at night, let alone during the day? Secular reasoning does not advocate this either. Therefore, Confucius rebuked Zai Yu (宰予) saying: 'Rotten wood cannot be carved (etc.).' If you have to lie down due to illness, you should lie on your right side, not supine like a dead person. Eating leftover food, the Tathagata (如來) initially stipulated that the bhikshus (比丘) should only eat one meal a day. Later, Rahula (羅睺羅, Buddha's son) became a monk at a young age and cried because he was hungry. The Buddha allowed him to drink morning porridge to stop him from crying. Later generations of bhikshus (比丘) saw this precedent and opened the door of convenience, treating morning porridge and midday meals as fixed rules. Therefore, anything outside of these two times is considered leftover food. If you miss the morning and midday meals, it is best not to eat if you get food at an inopportune time. If you eat, it doesn't matter. Why? Because hunger and weakness make it difficult to achieve the path. The Zhiguan Lun (止觀論, Treatise on Cessation and Contemplation) says: 'Unrestrained diet easily leads to illness.' The Bowuzhi (博物志, Records of Diverse Matters) also says: 'Those who eat a mixed diet will be plagued by all kinds of diseases and evil spirits. The less you eat, the clearer your mind; the more you eat, the more your body suffers.' Therefore, eating should not be excessive. Not sleeping on thick bedding. All those who practice the Tao (道) and fail to succeed are completely troubled and disturbed by the demon of sleep. Even if you sleep on an ice bed and cover yourself with snow, you will fall asleep unconsciously, making you weak. How can you restrain sleep if you sleep on thick bedding with your legs stretched out? Therefore, falling asleep and becoming drowsy is like being dead, not knowing the passing of night and the coming of day. How can you have time to collect your mind and do the work of cultivation? Therefore, when a bhikshu (比丘) sleeps, he only needs to use his clothes as a pillow and clench his fists.
勿得放恣。少時歇已。即起灌漱。隨其所為。禪誦禮念而不失時。終身不已。然則雖未辦道。名善士也。坐不背西者。昔新羅義湘祖師。專求安養。平生坐不背西。其門徒中。有一犯罪比丘。依法擯之。離群出去。遊行他界。仰慕其師。造像負行。師聞之。召來告曰。汝若實憶我者。我一生來。坐不背西。像亦應爾。於是令像背西。而坐像自回身。向西而坐。師乃善之。赦罪還攝。是故求西應仰效之。
又若行時。但視地一心念佛而行。不得左右遊目。令心散亂。如戲人行。況春夏秋三時。踏殺微蟲。無端造罪可乎。又復與人語時。無得戲笑高聲妄發。唯取其要。不須煩雜。故外典亦云。君子寡辭。如有所言。三思而後發。言無枝葉。
受嚫分三者。毗奈耶中雲。若比丘受檀施。則須作三分。一上三寶。一與同行者及貧病人。一自受用。是則已具悲敬二心。能報檀恩。為真釋子。
又比丘不得多畜長物。若多有財物。則日夜計算。或謀與利。或恐人盜。或恐王奪。或水火失。以此經懷少時不忘。奚暇唸佛誦經乎。雖或誦唸。異緣交雜。心不專一。功業不成可知。是以如來誡諸比丘。三衣之外。不畜余長。又不得多有眷屬。未得道前。所有眷屬。多損於己。都無小益。何者。憍瞋慢心。由茲而長。如
【現代漢語翻譯】 現代漢語譯本 不要放縱自己。稍微休息后，立即起身洗漱。隨著自己要做的事情，禪修、誦經、禮拜、憶念佛陀，不要錯過時機，終身不停止。這樣即使還沒有證悟，也可以被稱為善人。坐著不背對西方，是因為過去新羅的義湘祖師（Uisang，新羅時期的高僧），一心求生西方極樂世界，一生坐著都不背對西方。他的門徒中，有一個犯了罪的比丘（bhikkhu，佛教出家男眾），依法被驅逐。離開僧團后，去了其他地方，仰慕他的老師，塑造了義湘祖師的雕像並揹著它行走。義湘祖師聽說后，召見他並告訴他說：『你如果真的憶念我，我一生以來，坐著都不背對西方，你的雕像也應該這樣。』於是命令雕像背對西方。但是那雕像自己轉過身，面向西方而坐。義湘祖師讚許了他的行為，赦免了他的罪過，讓他回到僧團。因此，求生西方極樂世界的人應該效仿他。
還有，如果行走時，應該只看著地面，一心念佛而行，不要左顧右盼，使心散亂，像藝人行走一樣。何況在春夏秋三季，踩死細小的蟲子，無緣無故地造罪，可以嗎？還有，和人說話時，不要嬉笑，不要高聲喧譁，不要隨意說話，只說重要的內容，不需要繁瑣複雜。所以外道的經典也說：『君子話語很少。』如果有什麼要說的，要三思而後說。說話不要有枝節。
接受供養後分成三份，在《毗奈耶》（Vinaya，佛教戒律）中說：如果比丘（bhikkhu，佛教出家男眾）接受信徒的佈施，就必須分成三份，一份供養三寶（佛、法、僧），一份給同行的僧人和貧窮的病人，一份自己受用。這樣就具備了慈悲和恭敬兩種心，能夠報答施主的恩德，是真正的釋迦牟尼佛的弟子。
還有，比丘（bhikkhu，佛教出家男眾）不應該積蓄過多的財物。如果有很多財物，就會日夜計算，或者謀求利益，或者害怕別人偷盜，或者害怕國王搶奪，或者害怕水火災害。這樣心裡總是想著這些事情，很少有時間忘記，哪裡有空閑唸佛誦經呢？即使有時誦唸，也會被其他事情幹擾，心不專一，功德事業不能成就，這是可以預見的。因此，如來（Tathagata，佛陀的稱號）告誡各位比丘（bhikkhu，佛教出家男眾），除了三衣之外，不要積蓄多餘的財物。也不要有很多眷屬。在沒有證悟之前，所有的眷屬，大多會損害自己，沒有一點好處。為什麼呢？因為驕傲、嗔恨、傲慢的心，會因此而增長。比如...
【English Translation】 English version Do not be indulgent. Rest briefly, then immediately get up to wash and rinse. According to what you should do, practice Chan (Zen meditation), recite scriptures, perform rituals, and be mindful of the Buddha without missing the proper time, continuing throughout your life. If you do so, even if you have not attained enlightenment, you can be called a virtuous person. The reason for not sitting with one's back to the west is that in the past, the Venerable Master Uisang (Uisang, a prominent monk of Silla) of Silla single-mindedly sought rebirth in the Pure Land. Throughout his life, he never sat with his back to the west. Among his disciples, there was a bhikkhu (bhikkhu, a Buddhist monk) who committed an offense and was expelled according to the Dharma (Buddhist teachings). After leaving the Sangha (Buddhist monastic community), he went to another place, admired his teacher, made a statue of Venerable Master Uisang, and carried it on his back. When Venerable Master Uisang heard of this, he summoned him and said, 'If you truly remember me, I have never sat with my back to the west in my entire life, and your statue should be the same.' So he ordered the statue to face west. But the statue turned itself around and sat facing west. Venerable Master Uisang praised his actions, forgave his sins, and allowed him to return to the Sangha. Therefore, those who seek rebirth in the Pure Land should emulate him.
Furthermore, when walking, one should only look at the ground and walk mindfully reciting the Buddha's name, without looking around, causing the mind to be distracted, like a performer walking. Moreover, in the three seasons of spring, summer, and autumn, how can one carelessly kill tiny insects and create offenses for no reason? Also, when speaking with others, do not joke, do not shout loudly, and do not speak carelessly. Only speak about important matters, without being verbose or complicated. Therefore, even non-Buddhist scriptures say, 'A gentleman speaks sparingly.' If there is something to say, think three times before speaking. Speech should not have unnecessary details.
Dividing offerings into three parts, the Vinaya (Vinaya, Buddhist monastic rules) says: If a bhikkhu (bhikkhu, a Buddhist monk) receives offerings from donors, he must divide them into three parts: one part for offering to the Three Jewels (Buddha, Dharma, Sangha), one part for fellow monks and poor patients, and one part for his own use. In this way, he possesses both compassion and respect, and is able to repay the kindness of the donors, being a true disciple of Shakyamuni Buddha.
Furthermore, a bhikkhu (bhikkhu, a Buddhist monk) should not accumulate excessive possessions. If he has many possessions, he will calculate them day and night, or seek profit, or fear theft, or fear the king's seizure, or fear loss by water or fire. With these things constantly on his mind, he will rarely forget them. Where will he find time to recite the Buddha's name and scriptures? Even if he sometimes recites, he will be distracted by other matters, and his mind will not be focused. It is foreseeable that his meritorious deeds will not be accomplished. Therefore, the Tathagata (Tathagata, an epithet of the Buddha) admonishes all bhikkhus (bhikkhu, a Buddhist monk) not to accumulate possessions beyond the three robes. Also, do not have many relatives. Before attaining enlightenment, all relatives will mostly harm oneself, without any benefit. Why? Because pride, anger, and arrogance will increase as a result. For example...
是三心法中大障。是故經云。修心之士常樂遠離。獨處閑靜。若要多畜。則成魔業。
言四事者。飲食衣服臥具醫藥也。其有施主。為求福故。減己養妻子之分。用施於僧。而僧若闕戒行威儀。又闕禪誦禮念。則所有信施。尚不能消。況云與福。是則當來必償其債。可不懼哉。又償債報恩事有多途。難可定說。今依經說。略示三等。謂輕重中。何謂為輕。若僧雖知因果而缺威儀。未能如法操心修行。與施主意乖。事不稱理者。後作檀家奴婢僕從。為營家業。心無厭怠。何謂為中。若僧但口說因果。心不相符。于施者受者及所施物。橫計自他。論說是非。不生一念報恩之心者。後作駝驢牛馬。牽車耕田。負載輸運。飢渴鞭棰。不憚勞苦。何謂為重。若僧不知因果。恒起貪心。其有施主。雖給千財。具陳百味種種供養。不以為足。如海納流者。後作豬羊鵝鴨。以身供餐。是為三等報施主恩。如是償債。非止一生。隨其受恩多少次近。歷二生三生乃至十生百千萬生。不可定論。如斯因果。若形影相從。必不毫差。如雲光法師未免牛報。新羅比丘化為樹茸。如是現驗不可殫記。具如珠琳傳及李詭祖傳。是以涅槃梵網等經中。佛誡諸菩薩云。寧以百千刀槍。斬刺其身。終不破戒之身。受信心檀越所施衣服。寧百千劫吞熱鐵
【現代漢語翻譯】 現代漢語譯本 是三心法（指過去心、現在心、未來心）中的巨大障礙。所以經書上說：『修行之人常常喜歡遠離塵囂，獨自在清凈的地方。如果想要積蓄很多東西，就會變成魔業。』
所說的四事供養，指的是飲食、衣服、臥具、醫藥。如果有施主，爲了求福的緣故，減少自己養活妻子兒女的部分，用來佈施給僧人。而僧人如果缺少戒律、德行和威儀，又缺少禪定、誦經和禮拜，那麼所有的信徒佈施的財物，尚且不能消化，更何況說是得到福報呢？這樣的話，將來必定要償還這些債務，難道不應該感到害怕嗎？而且償還債務、報答恩情的事情有很多途徑，難以確定地說清。現在依照經書所說，略微說明三種等級，即輕、重、中。什麼是輕的呢？如果僧人雖然知道因果，但是缺少威儀，不能如法地約束自己的心，修行也不如法，與施主的心意相違背，事情不合情理，那麼後來會做施主家的奴婢僕從，為他們經營家業，心中沒有厭倦懈怠。什麼是中的呢？如果僧人只是口頭上說說因果，心裡並不相信，對於施者、受者以及所施的物品，橫加分別，論說是非，不生起一念報恩之心，那麼後來會做駝驢牛馬，拉車耕田，負載輸運，忍受飢渴鞭打，不害怕勞苦。什麼是重的呢？如果僧人不知道因果，經常生起貪心，如果有施主，即使給予千金，陳列百味種種供養，也不認為足夠，如同大海容納河流一樣，那麼後來會做豬羊鵝鴨，用自己的身體來供人餐食。這就是三種報答施主恩情的方式。像這樣償還債務，不止一生，隨著所受恩惠的多少和時間遠近，經歷二生、三生乃至十生、百千萬生，無法確定。這樣的因果，就像形影相隨一樣，必定不會有絲毫差錯。就像云光法師未能免除做牛的報應，新羅的比丘化為樹上的菌類。這樣的現實驗證，無法一一記載。詳細情況可以參考《珠琳傳》和《李詭祖傳》。因此在《涅槃經》、《梵網經》等經書中，佛告誡各位菩薩說：『寧願用百千刀槍，斬刺自己的身體，終究不能以破戒之身，接受信徒所佈施的衣服。寧願百千劫吞食熱鐵』
【English Translation】 English version It is a great obstacle in the Three Minds (referring to the past mind, present mind, and future mind). Therefore, the scriptures say: 'Practitioners often delight in staying away from the hustle and bustle, alone in quiet places. If one wants to accumulate many things, it will become a demonic activity.'
The so-called Four Offerings refer to food, clothing, bedding, and medicine. If a donor, for the sake of seeking blessings, reduces the portion used to support his wife and children and uses it to give to monks, and if the monks lack precepts, virtuous conduct, and dignified manners, and also lack meditation, chanting, and prostrations, then all the offerings from the faithful cannot even be digested, let alone bring blessings. In that case, they will surely have to repay these debts in the future. Shouldn't they be afraid? Moreover, there are many ways to repay debts and repay kindness, which are difficult to determine clearly. Now, according to what the scriptures say, I will briefly explain three levels: light, heavy, and medium. What is light? If a monk knows about cause and effect but lacks dignified manners, cannot restrain his mind according to the Dharma, and his practice is not in accordance with the Dharma, contradicting the donor's intentions and the matter is unreasonable, then later he will become a slave or servant in the donor's household, managing their family business without weariness or laziness. What is medium? If a monk only talks about cause and effect but does not believe it in his heart, and makes arbitrary distinctions about the giver, the receiver, and the things given, arguing about right and wrong, and does not generate a single thought of repaying kindness, then later he will become a camel, donkey, ox, or horse, pulling carts, plowing fields, carrying loads, enduring hunger, thirst, and whipping, without fearing hardship. What is heavy? If a monk does not know about cause and effect and constantly generates greed, and if a donor gives thousands of gold and presents hundreds of flavors of various offerings, he does not consider it enough, like the sea receiving rivers, then later he will become a pig, sheep, goose, or duck, using his body to provide meals for people. These are the three ways to repay the kindness of donors. Repaying debts in this way does not only happen in one lifetime. Depending on the amount of kindness received and the proximity in time, it may take two, three, or even ten, hundreds, thousands, or millions of lifetimes, which cannot be determined. Such cause and effect is like a shadow following its form, and there will surely be no slightest deviation. Just like Dharma Master Yunguang could not avoid the retribution of becoming an ox, and the bhikkhu of Silla transformed into a fungus on a tree. Such present-day verifications cannot be recorded one by one. Detailed information can be found in the 'Biography of Zhulin' and the 'Biography of Li Guizu'. Therefore, in the 'Nirvana Sutra', 'Brahma Net Sutra', and other scriptures, the Buddha admonishes all Bodhisattvas: 'Rather use hundreds of thousands of knives and spears to stab and pierce your body, but never accept the clothes offered by faithful donors with a precept-breaking body. Rather swallow hot iron for hundreds of thousands of kalpas.'
丸。終不以破戒之口受信心檀越所施飲食。於戲。若睹是誡。則如我等無戒禿人。可得放慮恣情。任受信施乎。是以須當食時。量彼來處。忖己德行全缺應供。防心離過貪等為宗。正事良藥為療形枯。為成道業應受此食。復作是念。我口如灶。栴檀糞穢。隨得而燒。不得欣厭精粗。故長蘆和尚云。飲食之侈不除。解脫之期安在。又于衣服。作是念言。但要掩其醜形。非是嚴身為美。何必取其細輕。而自舍于粗重。是以上根志道之士。忘其身口之資。唯煮藜以充飢。又細草而蔽質。中者常行乞食。衣唯百衲三衣。下流不得如然。必借檀緣而活。然彼檀恩莫重。應須節量受之。蔬糲之食難消。不得全供玉粒。大布之衣亦好。何須絹帛綾羅。何者。旨味珍羞促其壽。價高華服損其福。壽福若未完。則道業焉能就乎。故我能仁大覺。舍金輪而入山。食止一麥一麻。衣是鹿皮粗布。如是難行苦行。乃成無上菩提。普告新學諸生。仰慕本師高節。勿著身口之養。勤修定慧之功。早登解脫之門。先濟受恩之者。是曰知恩而報。何憂償債之勞。
如上許多事 散在諸經論 今整合略頌 一代義鐘茲 如海一滴水 具含百川味 一嘗知眾味 諸生莫輕忽
今無寄也。雖沾僧品。推其所行。則戒品也蓋闕。禪定也
【現代漢語翻譯】 現代漢語譯本 丸。最終不以破戒的口去接受信徒（檀越，dànyuè，施主）所佈施的飲食。唉！如果看到這條戒律，那麼像我們這些沒有戒律的光頭之人，就可以放縱思緒，隨心所欲，隨意接受施捨了嗎？因此必須在吃飯的時候，衡量食物的來源，估量自己德行的缺失，是否夠資格接受供養。要以防止貪婪等過失為宗旨，把食物當作治療身體枯槁的正當良藥，爲了成就道業才接受這些食物。還要這樣想，我的口就像爐灶，無論是栴檀（zhāntán，一種香木）還是糞便污穢，得到什麼就燒什麼，不能對食物的精細粗糙有所喜好或厭惡。所以長蘆和尚說，『飲食的奢侈不去除，解脫的日期在哪裡呢？』又對於衣服，要這樣想，只要遮蓋醜陋的形體就可以了，不是爲了打扮身體追求美麗。何必追求細緻輕薄，而捨棄粗糙厚重呢？因此，上等根器立志求道的人，忘記了對身體和口腹的資養，只用野菜來充飢，用粗草來遮蔽身體。中等根器的人常常去乞食，衣服只有用許多碎布縫補起來的三衣。下等根器的人不能像他們那樣，必須依靠信徒的佈施才能活下去。然而信徒的恩情非常重大，應該節制地接受。粗糙的食物難以消化，不能完全食用精米。粗布的衣服也很好，何必追求絲綢綾羅呢？為什麼呢？美味佳餚會縮短壽命，昂貴華麗的衣服會減損福報。壽命和福報如果不完滿，那麼道業又怎麼能夠成就呢？所以我們能仁大覺（指釋迦牟尼佛），捨棄了轉輪王的地位而進入山林，食物只吃一麥一麻，衣服是鹿皮和粗布。像這樣難行的苦行，才成就了無上的菩提。普遍告訴新學的諸位學僧，要仰慕本師（指釋迦牟尼佛）的高尚節操，不要執著于身體和口腹的供養，勤奮修習禪定和智慧的功德，早日登上解脫之門，先救濟那些給予恩惠的人。這就是知恩圖報，還擔心償還債務的辛勞嗎？ 像上面所說的許多事情，散落在各種經典論著中，現在彙集成簡略的頌文。這一代（指作者所處的時代）的義理鐘聲，就像大海中的一滴水，完全包含了百川的味道。只要嘗過一滴水，就能知道各種味道。各位學僧不要輕視忽略。 現在沒有寄託之處啊。雖然沾染了僧人的身份，推究他的行為，那麼戒律方面大概是缺失的，禪定方面也是如此。
【English Translation】 English version Maru. Ultimately, one should not use a mouth that has broken precepts to receive food and drink offered by faithful donors (Danyue, benefactor). Alas! If we see this precept, can we, like those bald-headed people without precepts, indulge our thoughts, do as we please, and freely accept offerings? Therefore, when it is time to eat, one must measure the source of the food and estimate the deficiency of one's own virtue, whether one is qualified to receive offerings. One should take preventing faults such as greed as the principle, regard food as a proper medicine to cure the withering of the body, and accept this food in order to accomplish the path to enlightenment. One should also think like this: my mouth is like a stove, whether it is sandalwood (zhāntán, a kind of fragrant wood) or excrement and filth, whatever I get, I burn. I must not have likes or dislikes for the fineness or coarseness of the food. Therefore, Zen Master Changlu said, 'If the extravagance of food and drink is not removed, where will the date of liberation be?' Also, regarding clothing, one should think like this: it is only necessary to cover the ugly form, not to dress up the body to pursue beauty. Why pursue fineness and lightness, and abandon coarseness and heaviness? Therefore, those of superior capacity who aspire to the path forget the nourishment of their body and mouth, and only use wild vegetables to fill their hunger, and coarse grass to cover their bodies. Those of medium capacity often go begging for food, and their clothes are only the three robes sewn from many scraps of cloth. Those of inferior capacity cannot be like them and must rely on the offerings of believers to live. However, the kindness of believers is very great, and one should accept it with restraint. Coarse food is difficult to digest, and one should not eat only fine rice. Clothes made of coarse cloth are also good, why pursue silk and brocade? Why? Delicious delicacies shorten life, and expensive and gorgeous clothes diminish blessings. If life and blessings are not complete, how can the path to enlightenment be accomplished? Therefore, our capable and benevolent great enlightened one (referring to Shakyamuni Buddha) abandoned the position of a wheel-turning king and entered the mountains, eating only one grain of wheat and one sesame seed, and wearing deerskin and coarse cloth. Such difficult practices and asceticism led to the attainment of unsurpassed Bodhi. I universally tell all new students to admire the noble integrity of the original teacher (referring to Shakyamuni Buddha), not to be attached to the nourishment of the body and mouth, to diligently cultivate the merits of meditation and wisdom, to ascend to the gate of liberation early, and to first save those who have given kindness. This is called knowing and repaying kindness, so why worry about the hardship of repaying debts? The many things mentioned above are scattered in various scriptures and treatises, and are now compiled into a brief verse. The bell of righteousness in this generation (referring to the author's era) is like a drop of water in the ocean, completely containing the flavors of hundreds of rivers. Just by tasting one drop of water, one can know all kinds of flavors. All students should not despise or neglect it. Now there is no place to rely on. Although stained with the status of a monk, examining his behavior, the precepts are probably lacking, and so is meditation.
蓋闕。誦唸也蓋闕。禮懺也蓋闕。佈施也蓋闕。乃至小善。無一修之。凡有諸惡。無一不造。何不愧於佛天乎。凈名云。自疾不能救。而能救諸疾人。若觀斯語。則匿己過。而欲改他過者。亦可愧人歟。然今但取自未得度先度他之義耳。愚游諸山野。及至都城。而遍閱祝髮被緇者。多於竹葦。除中上者。其餘下愚之輩。所行之業。良可恥之。或有比丘。世俗文書尚不能知。況云解佛經義乎。無宿福故。今則乏短。資生艱難。慮其養身口之費。假憑佛事。雙雙伍伍。繞村隨戶。區區乞丐。但懷多取。豈念福他。既聚集已。互用無度。謂營勝事(成餓鬼業)。或有比丘。粗記文字。但得一經二經。隨文讀誦。昧其義趣。又不聞見釋尊一代起盡之事。自謂法師。不凈說法。誑惑眾人。濫受信施。無有慚愧(成旁生業)。或有假名禪和子。袈裟衲衣藜杖瓢缽。外似忘機。內無實德。未遂禪功。但執古人公案。非訶大乘經典(成阿鼻業)。或有依禪附教出家學道者。才預門庭。未窮禪教深奧之旨。各生妄執。更相破毀(成諍論地獄業)。或有比丘。違佛禁法。經紀息利。多有財產。或附王公大臣之勢。自恃富強。𣣋他貧弱。貪淫嗜酒。或讚詠外書。朋伴俗人。更相唱和。或樂雜戲圍棋博奕琴瑟簫笛諸不善法。如是恣情。無惡不造
(成三途業)。嗚呼。是等豈曰不知善惡業報。利養心強。故任為之。外書亦曰刑故無少。胡不懼之。是以處山野。而未免農樵之誚。游城隍而多為卿士之譏。由是之故。令法危之。不可忍睨也。夫法不自弘。弘之在人。人若不能。法寧久住。昔者魏帝破滅大法者。蓋以其時沙門違佛戒律。多行放逸故也。此則自召其殃。然後王乃加之耳。可不鑒焉。觀今之勢。幾乎彼世。危哉危哉。小僧雖不敏也。將恐將懼。發此狂言。請諸仁者。勿謂狂人之語。不足為信。睹彼明鑑。各秉其志。袽窒法般度生死海。度己度他。展轉相承。令法不墜。則其利博哉。且古之人。重法而不取人。如天帝拜畜為師。雪山從鬼請偈。若一言一句有益於己。師之過惡。何有於我哉。如臭囊中金。不以囊臭而棄其金。況今之所錄。非從臆說。皆佛祖言。來者詳之。外傳云。知鳳一毛足矣。知錦一文備焉。又云。合抱之木。起于毫末。千里之行。始於足下。學佛者亦然。若覽此頌。則已染指於一代之教。亦始足於五位之行。智者在茲念茲。毋輕毋忽。
釋迦如來行跡頌卷下(終)
No. 1510-B
天臺始祖龍樹大士云。有聞無智慧。亦不知實相。譬如大暗中。有目無所見。有慧無多聞。亦不知實相。譬如大明中。有燈無
【現代漢語翻譯】 現代漢語譯本：(造成墮入地獄、餓鬼、畜生三惡道的惡業)。唉！這些人難道說不知道善惡有報的道理嗎？只是貪圖利養的心太強，所以肆意妄為。外道的書籍也說，明知故犯，罪責不會減輕絲毫，為什麼不害怕呢？因此，隱居山野，也免不了被譏笑為只會種田砍柴的農夫樵夫；遊走于城池，也多被有權勢的官員士大夫所譏諷。因為這些緣故，使得佛法岌岌可危，令人無法容忍。佛法不會自己弘揚，弘揚佛法在於人。如果人不能弘揚佛法，佛法怎麼能長久住世呢？從前魏國的皇帝之所以要破滅佛法，就是因為當時的僧人違背佛教的戒律，多行放逸之事。這是他們自己招來的災禍，然後皇帝才加以懲罰。難道不應該引以爲鑑嗎？看現在的形勢，幾乎和那個時代一樣了。危險啊，危險啊！小僧雖然不聰明，但還是感到擔憂和害怕，所以才說出這些狂妄的話。請各位仁者，不要認為狂人的話不足以相信。看看那些明鑑，各自堅持自己的志向，堵塞佛法的漏洞，渡過生死的苦海，自度度人，輾轉相傳，使佛法不至於衰落，那麼利益就太大了。而且古人重視佛法而不看重人，就像天帝(Deva-raja，佛教中的護法神)拜畜生為師，雪山童子(Śāntideva，古印度佛教大師)向羅剎(Rakshasa，惡鬼)請教偈頌。如果一言一句對自身有益，老師的過錯，又與我有什麼關係呢？就像臭皮囊中的黃金，不能因為皮囊臭就丟棄黃金。更何況現在所記錄的，不是憑空臆想，都是佛祖所說的話。後來的人要詳細地考察。外傳上說，知道鳳凰的一根羽毛就足夠了，知道錦緞的一個花紋就足夠了。又說，合抱的大樹，是從細小的萌芽開始的；千里遠的行程，是從腳下第一步開始的。學佛的人也是這樣，如果瀏覽了這篇頌文，就已經接觸到了一代佛教的教義，也開始了五位(Pañca-sthāna，佛教修行中的五個階段)的修行。有智慧的人要在這裡用心思考，不要輕視，不要忽略。 《釋迦如來行跡頌》卷下（終） No. 1510-B 天臺始祖龍樹菩薩(Nāgārjuna，大乘佛教中觀學派創始人)說：有聽聞而沒有智慧，也不知道實相(Tathātā，諸法真實不虛的體性)。譬如在大黑暗中，有眼睛也看不見東西。有智慧而沒有多聞，也不知道實相。譬如在大光明中，有燈卻沒有油。
【English Translation】 English version: (Creating karma that leads to the three evil paths of hell, hungry ghosts, and animals). Alas! Do these people not know the principle of karmic retribution for good and evil? It's just that their desire for profit and gain is too strong, so they act recklessly. External scriptures also say that knowingly committing a crime will not lessen the punishment in the slightest, so why not fear it? Therefore, even those who live in the mountains and fields cannot avoid being ridiculed as farmers and woodcutters who only know how to till the land and chop wood; those who travel in the cities are often ridiculed by powerful officials and gentry. Because of these reasons, the Dharma is in danger, which is intolerable. The Dharma will not promote itself; its promotion depends on people. If people cannot promote the Dharma, how can the Dharma last long in the world? In the past, the emperor of the Wei kingdom destroyed the Dharma because the monks of that time violated the Buddhist precepts and engaged in many licentious activities. This was a disaster they brought upon themselves, and then the emperor punished them. Shouldn't we take this as a warning? Looking at the current situation, it is almost the same as that era. How dangerous, how dangerous! Although I am not intelligent, I still feel worried and afraid, so I speak these wild words. Please, benevolent ones, do not think that the words of a madman are not worth believing. Look at those clear mirrors, each uphold your own aspirations, block the loopholes in the Dharma, cross the sea of suffering of birth and death, liberate yourselves and others, pass it on from generation to generation, so that the Dharma will not decline, then the benefits will be great. Moreover, the ancients valued the Dharma and did not value people, just as the Deva-raja (Deva-raja, a protective deity in Buddhism) worshiped an animal as a teacher, and Śāntideva (Śāntideva, an ancient Indian Buddhist master) asked a Rakshasa (Rakshasa, a demon) for verses. If a word or a sentence is beneficial to oneself, what does the teacher's fault have to do with me? It's like gold in a stinky bag; you can't discard the gold because the bag is stinky. Moreover, what is recorded now is not based on speculation, but are all the words of the Buddha. Later people should examine it in detail. External traditions say that knowing one feather of a phoenix is enough, and knowing one pattern of brocade is enough. It is also said that a tree that can be embraced starts from a tiny sprout; a journey of a thousand miles begins with the first step under your feet. It is the same for those who study Buddhism. If you browse this hymn, you have already come into contact with the teachings of a generation of Buddhism, and you have also started the practice of the five stages (Pañca-sthāna, five stages in Buddhist practice). Wise people should think carefully here, do not despise it, and do not neglect it. Shakyamuni Tathagata's Deeds Hymn, Volume 2 (End) No. 1510-B The first ancestor of Tiantai, Bodhisattva Nāgārjuna (Nāgārjuna, founder of the Madhyamaka school of Mahayana Buddhism), said: 'Having hearing without wisdom, one also does not know the Tathātā (Tathātā, the true and unchanging nature of all dharmas). It is like in great darkness, having eyes but seeing nothing. Having wisdom without much learning, one also does not know the Tathātā. It is like in great light, having a lamp but no oil.'
所照。有聞有智慧。是所說應受。無聞無智慧。是名人身牛。今有浮庵長老無寄。早投于白蓮社第四世真凈國師之嫡嗣釋教都僧統覺海圓明佛印靜照大禪師。而安堂下。落髮披緇。法名云默。學通一家文義。赴于選席。中上上科。得窟嵓住持之名。高步名途。一旦唾棄。猶弊屣也。乃遊歷金剛五臺等。名山勝地。竟到始興山卓一庵而樓遲。以誦蓮經。念彌陀𦘕佛書經。為日用者。垂二十年矣。餘力搜尋佛典祖文。撰述本師行跡頌並注。乃成兩軸。以啟童蒙。利莫廣焉。噫娑婆世界成住壞空劫數長短。三界五趣壽福優劣苦樂差別。如來方便隨類示現四土三身。五時說法年月次第。諸經部內半滿偏圓本跡權實。乃至滅後遺法流行隆夷處近。及後進學者修行入道方便之規。如明鏡當臺。無一毫差。真可謂吾祖所云是所說應受者明矣。善哉未曾有也。其文辭之格。吾欽衽無間然矣。時天曆三年庚午二月八日萬德山白蓮社沙門豈䟦。