大乘集菩薩學論

 Śantidevaviracitaḥ śikṣāsamuccayaḥ
No.1636 大乘集菩薩學論 T32, p0075b，法稱菩薩造
西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師 賜紫沙門臣法護等奉 詔譯
TRANSLATED FROM THE SANSKRIT BY CECIL BENDALL, M.A.

dānapāramitā prathamaḥ paricchedaḥ/
集布施學品第一
dānapāramitā nāma prathamaḥ paricchedaḥ ||

namaḥ sarvabuddhabodhisatvebhyaḥ ||
[英譯] SALUTATION TO ALL BUDDHAS AND BODHISATVAS
1. yasyâśraveṇa narakâdi mahāprapātadāhâdiduṣkham anubhūtam abhūd bhavadbhiḥ |
tīvraṃ punaḥ punar anantam aśāntacittais tac chrotum ādaram udārataraṃ bhajadhvam ||
[英譯] To hear that jewel of the Good Law through not hearing which you, mine honoured readers, have suffered the pain of consuming fire in the terrible flames of hell, agony awful, renewed, unending, this I say to hear bestow your most respectful care.
[法護譯] 我聞地獄大險怖，無窮猛苦鎮燒然，謂昔曾無寂靜心，故樂多聞親大法。
Yasya aśraveṇa narakâdi mahā-prapāta-dāhâdi-duṣkham anubhūtam abhūd bhavadbhiḥ |
由於您們過去不聽聞佛法的緣故，已遭受若地獄等大崖、燒然等苦。
tīvraṃ punaḥ punar anantam aśānta-cittais tac chrotum ādaram udārataraṃ bhajadhvam ||
這些苦是猛烈、屢次、無有邊際。因為心是不寂靜，為了聽聞佛法，您們應獻上最好的尊敬。     

2. śrutvā ... pāpaṃ anuddhatâtmā pūrvârjitaṃ ca vipulaṃ kṣapayaty aśeṣam |
aprāptapūrvam api saukhyam avāpnuvanti hāniṃ sukhāc ca na kadācid api prayānti ||
[英譯] When that one has given ear to it with mind not puffed up, one puts away all one's offence for the future and completely destroys the sin formerly accumulated, yea all, great though it be. Such men as hear gain delight that they never had before, and never come to lack true joy ;
[法護譯] 聞已遠離諸罪惡，悔先所造盡無餘，我於善利未嘗獲，斯少分中幾減失。
śrutvā ... pāpaṃ anuddhata-ātmā pūrva-arjitaṃ ca vipulaṃ kṣapayaty aśeṣam |
不高慢的心，在聽聞法之後，使令過去所造而且廣大的罪惡，滅盡無有剩餘。
aprāpta-pūrvam api saukhyam avāpnuvanti hāniṃ sukhāc ca na kadācid api prayānti ||
以前未曾得的快樂，也能獲得。而且，一點也不會導至從現在樂減少。

3.
saṃbodhisattvasukham uttamam akṣaya ******** py asamasaṃpadam āpnuvanti |
taddharmaratnam atidurlabham adya labdhaṃ labdhakṣaṇāḥ śṛṇuta sâdaram ucyamānam ||
[英譯] they gain the highest deathless sweets of the Sambodhisatvas and the stage of Buddha, incomparable combination of blessings: this jewel of the Law, hard though it be to get, today gotten,  yet now to this give respectful ear, now ye have gotten acceptable time and it is told to you.
[法護譯] 菩薩妙樂勝無盡，唯佛具證平等理，希有難思法寶中，願樂剎那聽我說。
Saṃbodhi-sattva-sukham uttamam akṣaya ******** py asama-saṃpadam āpnuvanti |
菩提薩埵的妙樂是殊勝的、不會滅盡。還有無與倫比佛，也能具足。他們能得到這些。
tad-dharma-ratnam atidurlabham adya labdhaṃ labdha-kṣaṇāḥ śṛṇuta sâdaram ucyamānam ||
彼法寶是極難得的，今天已得。已得到機會的你們，應該恭敬地聽我正要說的。

4.
āyāntu ca tribhuvanâikahitasya vākyaṃ śrotuṃ prasannamanasaḥ suranāgasatvāḥ |
gandharvayakṣagaruḍâsurakinnarêndrāḥ pretâdayaḥ śravaṇajātatṛṣaḥ saharṣāḥ ||
[英譯] And let there approach for to hear the word of him who alone is the Saviour of the Three Worlds, the beings of the Suras and Nagas all full of faith, the lords of the Gandharvas, Yakshas, Garudas and Suras and Kinnaras, yea, let the Manes come with joy when once the thirst for hearing is aroused.  
[法護譯] 三有所來成就主，龍天八部諸眷屬，咸生渴仰起慈心，歡喜諦受安隱語。
āyāntu ca tribhuvana-eka-hitasya vākyaṃ śrotuṃ prasanna-manasaḥ sura-nāga-satvāḥ |                  
gandharva-yakṣa-garuḍa-asura-kinnara-indrāḥ preta-ādayaḥ śravaṇa-jāta-tṛṣaḥ saharṣāḥ ||
為了聽聞三有中唯一利益者的言語，讓具有清淨心的天龍有情眾、乾闥婆、夜叉、金翅鳥、非天、非人中的領主、鬼等，前來這裡。對於聽聞法，已經生起渴望，讓人們歡喜地來這裡。

5. cf. 入行.1.1.
sugatān sasutān sadharmakāyān praṇipatyâdarato 'khilāṃś ca vandyān |
sugatâtmajasaṃvarâvatāraṃ kathayiṣyāmi samuccitârthavākyaiḥ ||
[英譯] After humble reverences to the blessed Buddhas with their sons and the Law, and all the Worshipful ones, I will now set read of forth the entrance into the discipline of the Bodhisatvas, in collected sayings of deep purport.
[法護譯] 如來正法及佛子，善入佛戒所生身，我今集解大仙言，遍樂投誠恭敬禮。
sugatān sasutān sadharmakāyān praṇipatya ādarato ‘khilāṃś ca vandyān |
已經恭敬地禮敬善逝與佛子與法身，以及所有應尊敬的人。
sugatātmaja-saṃvara-avatāraṃ kathayiṣyāmi samuccita-artha-vākyaiḥ||
以所收集到的意義與言語，我將要說明入善逝子的律儀。

6. cf. 入行.2.
na ca kiñcid apūrvam atra vācyaṃ na ca saṃgranthanakauśalaṃ mamâsti |
atâiva na me parârthayatnaḥ svamano bhāvayituṃ mamêdam iṣṭam ||
[英譯] And in this book I have naught that is new to tell ; nor have I skill in composing ; for this very cause I am not making an effort for the welfare of others; this book of mine is intended to cultivate my own mind,
[法護譯] 我於往昔無少解，無教無言非善巧，亦無利樂及含生，唯自一心為法友。
na hi kiṃcid apūrvam atra vācyaṃ na ca saṃgranthana-kauśalaṃ mama asti
這裡所要說的內容，沒有任何部份是過去沒有。而且，對於編輯，我也不善巧。
ata eva na me para-artha-yatnaḥ svamano bhāvayituṃ mama idaṃ iṣṭam ||
因此，我不是為了利益他人而努力編輯這本書。而是為了修習自己的心，我想要編輯這本書。

7. cf. 入行.3.
mama tāvad anena yāti vṛddhiṃ kuśalaṃ bhāvayituṃ prasādavegaḥ |
yadi matsamadhātur eva paśyed aparo 'py enam ato 'pi sârthako 'yam ||
[英譯] yet through this my work the impulse of faith to cultivate the good gains increase ; and if but one fellow-creature fashioned of like elements to myself may behold that truth, and another should see him, then this book will have been not in vain.
[法護譯] 然我意樂清淨法，為令長養諸善根，如我等比覩斯文，於義未習應為說。
mama tāvad anena yāti vṛddhiṃ kuśalaṃ bhāvayituṃ prasāda-vegaḥ
然而，由於我的這本書，信心的力量會逐漸增強，而修行善法。
yadi mat-sama-dhātur eva paśyed aparo 'py enam ato 'pi sārthako 'yaṃ ||
如果其他跟我同樣類別的人，看到這本書，也會因此有些利益。

8. cf. 入行.4.
kṣaṇasampad iyaṃ sudurlabhā pratilabdhā puruṣârthasādhanī |
yadi nâtra vicintyate hitaṃ punar apy eṣa samāgamaḥ kutaḥ ||
[英譯] The happy conjuncture is exceedingly hard to win ; once gotten it can achieve all the aims of a man. If one use it not for thinking of salvation, how can it be found again ?
[法護譯] 論曰：謂欲成就士夫義者，於剎那頃具足難得，若不思惟是安隱處，此等正行當云何有？
kṣaṇa-saṃpad iyaṃ sudurlabhā pratilabdhā puruṣa-artha-sādhanī
閒暇而又圓滿的人身，這件事是極難得。已經得到暇滿的人，能夠完成人的目標。
yadi na atra vicintyate hitaṃ punar apy eṣa samāgamaḥ kutaḥ ||
倘若不利用它來促成自他的究竟利益，來生怎可能再獲得暇滿的人身呢？

9.如華嚴經
yathôktam āryagaṇḍavyūhasūtre | āryajayôṣmâyatanavimokṣe || durlabhâṣṭākṣaṇanirvṛttir durlabho manuṣyapratilambho durlabhā kṣaṇasaṃpatviśuddhir durlabho buddhôtpādo | durlabhâvikalêndriyatā | durlabho buddhadharmaśravo | durlabhaṃ satpuruṣasamavadhānaṃ | durlabhāni bhūtakalyāṇamitrāṇi | durlabho bhūtanayânuśāsanyupasaṃhāraḥ | durlabhaṃ samyagjīvitaṃ | durlabhaḥ saddharme tadanukūlaḥ prayatno manuṣyalokae iti ||
[英譯] For so we hear in the holy Gandavyuha Sutra, in the passage called Holy Jayoshmdydtanavimoksha : " Hard to attain is the prevention of the eight untoward moments ; hard is the attainment of birth as a man ; hard to get is the perfection of the favourable conjuncture ; hard is the production of a Buddha ; hard to secure is full perfection in one's bodily senses ; hard to gain is the hearing of the Buddha's Law ; hard to gain is the society of good men ; hard to gain is the true Good Friend ; hard to attract to oneself the means of instruction in the true rule of life ; hard to attain is the true life ; hard to attain is the good law, yea, and the effort that leads to it in this world of men."
[法護譯] 如華嚴經云：善財於勝熱婆羅門，而作是念：得人身難、脫諸難難、得無難難、剎那具足清淨難、值佛出世難、諸根具足難、聽聞佛法難、得遇善人難、逢真實善知識難、受如理正教難、得正命難。
[參考] 大方廣佛華嚴經卷第六十四
時，善財童子作如是念：得人身難，離諸難難，得無難難，得淨法難，得值佛難，具諸根難，聞佛法難，遇善人難，逢真善知識難，受如理正教難，得正命難，隨法行難。
Yathā uktam ārya-gaṇḍa-vyūha-sūtre | ārya-jaya-uṣma-āyatana-vimokṣe ||
如在聖華嚴經入法界品中所說。在聖勝熱處解脫這段文中。
durlabhā-aṣṭā-kṣaṇa-nirvṛttir durlabho manuṣya-pratilambho durlabhā kṣaṇa-saṃpat-viśuddhir
八種暇的生起是難得的。得到人身是難得。暇滿清淨難得。
durlabho buddha-utpādo | durlabhā avikalā indriyatā | durlabho buddha-dharma-śravo |
遇到佛出世難得。諸根無有缺損是難得。聽聞佛法是難得。
durlabhaṃ sat-puruṣa-samavadhānaṃ | durlabhāni bhūta-kalyāṇa-mitrāṇi |
與善人相遇是難得。真實的善知識是難得。
durlabho bhūta-naya-anuśāsany-upasaṃhāraḥ | durlabhaṃ samyag-jīvitaṃ |
領受真實理則的教導是難得。得正命難。
durlabhaḥ saddharme tadanukūlaḥ prayatno manuṣyaloke || iti |
在人世間中，愉快而且努力於正法很難。

10.
tad evaṃvidhaṃ samāgamam āsādya saṃvṛtiparamârthataḥ
suviditasaṃsāraduṣkhasyôpaśamanasukhâbhilāṣiṇo buddhagotrânubhāvāt tu yasya mahāsatvasyâivaṃ pratyavekṣôtpadyate ||
[英譯] Accordingly when a man has attained this assemblage of favourable conjunctures, knowing well both practically and metaphysically the suffering of transmigration, desiring the happiness of extinction, inasmuch as such a mighty being has his lot in the spiritual family of the Buddha, so thus he communes with himself :
[法護譯] 論曰：此若干種正行知已。若有大士如是觀察：
tad evaṃvidhaṃ samāgamam āsādya saṃvṛti-parama-arthataḥ
當一個人已經得到與這些暇滿相遇的機會。從世俗與真實義的角度來看，
suvidita-saṃsāra-duṣkhasya upaśamana-sukha-abhilāṣiṇo buddha-gotra-anubhāvāt tu yasya mahāsatvasya evaṃ pratyavekṣā utpadyate ||
那位大有情已經清楚地知道輪迴苦，渴望輪迴苦止息的樂。但是，因為佛種姓威力的緣故，他生起這樣的觀察。

11.
yadā mama pareṣāṃ ca bhayaṃ duṣkhaṃ ca na priyaṃ |
tadâtmanaḥ ko viśeṣo yat taṃ rakṣāmi nêtaram |
[英譯] " Since I and my fellow-men abhor pain and fear alike, what distinction can I rightly make for self, that I should preserve it and not another? "
[法護譯] 我意於他脫諸苦怖，不樂己身斯何殊妙。
yadā mama pareṣāṃ ca bhayaṃ duṣkhaṃ ca na priyaṃ |
當我與他人都是不喜歡怖畏與痛苦的時候。
tadā ātmanaḥ ko viśeṣo yat taṃ rakṣāmi na itaram |
那時候，從我的角度來說，有何區別？我保護此，而不保護彼。

12.
iti tena ātmanaḥ satvadhātoś ca || duṣkhântaṃ karttukāmena sukhântaṃ gantum icchatā |
śraddhāmūlaṃ dṛḍhīkṛtya bodhau kāryā matir dṛḍhā ||
[英譯] Hence both for oneself and the world of the living it is true that " when one desires to make an end of pain and to go to the end of joy, one must make firm the root of faith, and fix the spirit firmly on enlightenment."
[法護譯] 唯護尸羅盡有情界，拔諸苦本，希妙樂行，竪菩提因，發堅固意，不壞信根。
iti tena ātmanaḥ satvadhātoś ca || duṣkha-antaṃ karttukāmena sukha-antaṃ gantum icchatā |
因此，為了自己與有情界，這是對的。想要做到苦的邊際，想要前往樂的邊際。
śraddhā-mūlaṃ dṛḍhī-kṛtya bodhau kāryā matir dṛḍhā ||
在做到信根堅固之後，應該將心意堅固地擺置於菩提中。

13.
uktaṃ hi ratnôlkādhāraṇyām ||
śraddhayamāno jinān jinadharmān śraddhayate cari buddhasutānām |
bodhi anuttara śraddhayamāno jāyati cittaṃ mahāpuruṣāṇām ||
[英譯] For it is said in the Ratnolka-dharani : " Believing in the Buddhas and their qualities, he believes in the practice of the sons of the Buddhas. Believing in the supreme Bodhi the thought of the Great Beings is born in him.
[法護譯] 如《寶光明陀羅尼》所說偈云：信順諸佛及佛法，亦信佛子所行道；信於無上大菩提，菩薩以斯初發心。
uktaṃ hi ratna-ulkā-dhāraṇyām ||
śraddhayamāno jinān jina-dharmān śraddhayate cari buddhasutānām |
因為，在寶光明陀羅尼中所說，當信順諸佛與佛法的時候，他信順諸佛子的修行。
bodhi anuttara śraddhayamāno jāyati cittaṃ mahāpuruṣāṇām ||
當信順無上菩提的時候，大人的心被生起。

14.
śraddhapurogatamātṛjanetrī pālikavarddhikasarvaguṇānām |
kāṅkṣavinodani oghapratāraṇi śraddhanidarśani kṣemapurasya ||
[英譯] Faith is the guide, the mother, the producer, the protector and increaser of all virtues. Desire-expelling, bringing across the stream, faith shews the city of bliss.
[法護譯] 信為先導功德母，長養一切勝善法；斷除疑網竭愛流，信能顯示安忍行。
Śraddha-purogata-mātṛ-janetrī pālika-varddhika-sarva-guṇānām |
信是一切功德的先導、母親、生產者、保護者、長養者。
kāṅkṣa-vinodani ogha-pratāraṇi śraddha-nidarśani kṣema-purasya ||
信能斷除疑網，渡過愛流，信能顯示安樂城。

15.
śraddhânāvilacittaprasādo mānavivarjitagauravamūlā |
śraddha nidhānadhanaṃ caraṇâgraṃ pāṇi yathā śubhasaṃgrahamūlam ||
[英譯] Faith is the calm of the undefiled thought firmly rooted in honour, void of pride. Faith is the best foot to go and find the wealth of the treasury, it is a hand to grasp happiness.  
[法護譯] 信無濁染令心淨，棄除我慢恭敬本；信如淨手攝持因，七聖法財無上行。
Śraddha-anāvila-citta-prasādo māna-vivarjita-gaurava-mūlā |
信無濁染令心淨，棄除我慢恭敬本。
śraddha nidhāna-dhanaṃ caraṇa-agraṃ pāṇi yathā śubha-saṃgraha-mūlam ||
信是無上足能行向伏藏財。信如淨手是攝持的根本。

16.
śraddha pramodakarī parityāge | śraddha praharṣakarī jinadharmme |
śraddha viśeṣakarī guṇajñāne | daiśika prāpaṇi buddhagatī ye ||
[英譯] " Faith gives joy even in renunciation, faith gives delight in the law of the Jina. Faith causes pre-eminence in knowing virtues, guides and brings to attainment the destiny of the Buddha ;
[法護譯] 信能一切歡喜捨，由信喜故入佛法；是信出生智功德，隨佛所說皆通達。
śraddha pramodakarī parityāge | śraddha praharṣakarī jinadharmme |
於捨離中，信能給予歡喜。在佛法中，信能給予喜樂。
śraddha viśeṣakarī guṇajñāne | daiśika prāpaṇi buddhagatī ye ||
在智功德中，信能使其殊勝。信能引導、能達到佛趣。

17.
indriyatīkṣṇaprabhāsvaratāyai | śraddhabalaṃ avimardanatāyai |
niśrayakleśâdharṣikatāyai | aiṣikā śraddha svayaṃbhuguṇānām ||
[英譯] for the keenness and clearness of the five moral qualities it is a force, also that they be not extinguished ; not to be vanquished by the passions, faith seeks the qualities of the Buddhas.
[法護譯] 信根光淨極鋒銳，如實永斷煩惱本；信力堅固無能壞，唯一諦信佛功德。
Indriya-tīkṣṇa-prabhāsvaratāyai | śraddha-balaṃ avimardanatāyai |
信的力量能導致五根鋒銳、光淨、不可壞。
Niśraya-kleśa-adharṣikatāyai | aiṣikā śraddha svayaṃbhu-guṇānām ||
信的力量能導致不為所依的煩惱所攻擊。信是諸佛功德的尋找者。

18.
śraddhâsaṅgatasaṅgasukheṣu akṣaṇavarjitâikakṣaṇâgram |
śraddhâtikramu mārapathasya | darśikôttamamokṣapathasya ||
[英譯] Faith is not attached to the joys that attach, delivered from all unfavourable states, it is the best and unique happy state. Faith goes beyond the path of Mara, reveals the path of supreme deliverance.  
[法護譯] 信於相應非相應，剎那遠離諸染著；信能超出諸魔境，顯示最上解脫道。
Śraddha-asaṅgata-saṅga-sukheṣu akṣaṇa-varjita-ekakṣaṇa-agram |
信於染著樂，不染著。信已遠離諸無暇，信是最好與唯一的閒暇。
śraddha-atikramu māra-pathasya | darśika-uttama-mokṣa-pathasya ||
信能超出諸魔道，信能顯示最上解脫道。

19.
bījam apūtiku hetuguṇānāṃ | śraddha virohaṇi bodhidrumasya |
varddhani jñānaviśeṣasukhānāṃ | śraddha nidarśika sarvajinānāṃ ||
[英譯] As a cause, faith has the undecaying seed of virtues, faith causes the tree of wisdom to grow, increases the felicities of perfect knowledge ; Faith shews all the Jinas.
[法護譯] 信為不壞功德種，謂能增長菩提苗；信為出生勝智門，應現十方諸覺者。
bījam apūtiku hetu-guṇānāṃ | śraddha virohaṇi bodhi-drumasya |
作為因而言，信為不壞功德種。信能增長菩提樹。
varddhani jñāna-viśeṣa-sukhānāṃ | śraddha nidarśika sarva-jinānāṃ ||
信能增強殊勝智慧的樂。信能應現一切諸覺者。

20.
ye sada śraddha sagauravabuddhe | te tu na śīla na śikṣa tyajanti |
ye tu na śīla na śikṣa tyajantī | te guṇavāṃ stutaye guṇavantaḥ ||
[英譯] They who have always faith and respect for the Buddha never abandon moral conduct or discipline. And they who abandon not moral conduct and discipline give themselves without jealousy to praise of those who possess the virtues.
[法護譯] 若常信重於佛寶，非戒非學皆遠離；若能遠離非戒學，是人深讚佛功德。
ye sada śraddha sagaurava-buddhe | te tu na śīla na śikṣa tyajanti |
那些常時間對於佛陀，有信心與尊重的人。他們對於非戒、非學就會遠離。
ye tu na śīla na śikṣa tyajantī | te guṇavāṃ stutaye guṇavantaḥ ||
那些對於非戒、非學正在遠離的人。他們是有德者，就會讚歎有德者。

21.
ye sada śraddha sagauravadharmme | te jinadharmmâtṛptaśṛṇontī |
ye jinadharmm atṛptaśṛṇontī | teṣv adhimukti acintiyadharmme ||
[英譯] They who have always faith and respect for the Law are unsatiated in hearing of the qualities of the Jinas. They who are unsatiated aspire to their qualities inconceivable.
[法護譯] 若常信重於法寶，則聞佛法無厭足；若聞佛法無厭足，於法信解不思議。
ye sada śraddha sagaurava-dharmme | te jina-dharmma-atṛpta-śṛṇontī |
那些常時間對於法，有信心與尊重的人。他們正在聽聞佛法的時候，無厭足。
ye jina-dharmma-atṛpta-śṛṇontī | teṣv adhimukti acintiya-dharmme ||
那些正在聽聞佛法的時候，無厭足的人。在他們之中，對於法的不可思議，有勝解。

22.
ye sada śraddha sagauravasaṃghe | te 'vivarttika saṃghaprasannāḥ ||
ye 'vivarttika saṃghaprasannās te 'vivarttika śraddhabalātaḥ |
[英譯] They who have always faith and respect to the Sangha are resolutely devoted to the Sangha. They who are resolutely devoted to the Sangha will never fall from the strength of the faith.
[法護譯] 若常信重於僧寶，則於淨眾無懈退；若於淨眾無懈退，則於信力無能動。
ye sada śraddha sagauravasaṃghe | te 'vivarttika saṃghaprasannāḥ ||
那些常時間對於僧眾，有信心與尊重的人。他們對於僧眾的信心不會退轉。
ye 'vivarttika saṃghaprasannās te 'vivarttika śraddhabalātaḥ |
那些對於僧眾的信心不會退轉的人。他們不會從信的力量退轉下來。

23.
ye 'vivarttika śraddhabalāto | indriyatīkṣṇaprabhāsvara teṣām ||
indriyatīkṣṇaprabhāsvara yeṣām tehi vivarjita pāpakamitrāḥ |
[英譯] " Whoso lose not the strength of the faith, their senses are keen and clear. They who have senses keen and clear shun sinful friends.
[法護譯] 若於信力無能動，則得諸根淨明利；若得諸根淨明利，彼人遠離諸惡友。
ye 'vivarttika śraddhabalāto | indriya-tīkṣṇa-prabhāsvara teṣām ||
那些不會從信的力量退轉下來的人。他們的諸根是鋒利、淨明。
Indriya-tīkṣṇa-prabhāsvara yeṣām tehi vivarjita pāpaka-mitrāḥ |
那些諸根是鋒利、淨明的人。因為，他們會遠離諸惡友。

24.
yehi vivarjita pāpakamitrāḥ dhārmmikamitraparigraha teṣām ||
dhārmikamitraparigraha yeṣām | te vipulaṃ kuśalôpacinvanti |
[英譯] Whoso shun sinful friends theirs is it to hold fast righteous friends. They who hold fast righteous friends amass great merit.
[法護譯] 若人遠離諸惡友，為善法友之攝受；若善法友攝受已，則常修習廣大善。
yehi vivarjita pāpakamitrāḥ dhārmmika-mitra-parigraha teṣām ||
因為，那些會遠離諸惡友的人。他們會有善法友的攝受。
dhārmikamitraparigraha yeṣām | te vipulaṃ kuśala-upacinvanti |
那些會有善法友攝受的人。他們會累積廣大的善。
BHS，21.38. Gen. pl. -eṣa, only in vss m.c. for -eṣām;usually before consonants, but also before vowels.

25.
ye vipulaṃ kuśalôpacinontī hetubalôpagatāya mahâtmā ||
hetubalôpagatāya mahâtmā | teṣôdāradhimuktiviśeṣāḥ |
yeṣôdāradhimuktiviśeṣās te sadâdhiṣṭhita sarvajinebhiḥ ||
[英譯] They who amass great merit are possessed of the knowledge of causes mighty of soul. In them are the sublime aspirations.  They in whom are sublime aspirations are ever guarded by the Jinas all.
[法護譯] 若常修習廣大善，則得成辦大因力；若得成辦大因力，彼人信解最殊勝；若得信解最殊勝，即為諸佛常護念。
ye vipulaṃ kuśala-upacinontī hetubala-upagatāya mahā-ātmā ||
那些正在累積廣大善的人。大我已成辦大因力。
Hetubala-upagatāya mahātmā | teṣa udāradhimukti-viśeṣāḥ |
大我已成辦大因力。在他們內心中，有最殊勝的信解。
yeṣa udāradhimukti-viśeṣās te sada adhiṣṭhita sarvajinebhiḥ ||
那些有最殊勝信解的人。他們常常為諸佛護念。

26.
ye sadâdhiṣṭhita sarvajinebhis teṣûpapadyati bodhayi cittam |
yeṣûpapadyati bodhayi cittaṃ te 'bhiyukta maharṣiguṇeṣu ||
[英譯] They who are ever guarded by the Jinas all. They in whom the thought of enlightenment is produced are devoted to the virtues of the great Rishis.
[法護譯] 若為諸佛常護念，則能發起菩提心；若能發起菩提心，於佛功德勤修習。
ye sada adhiṣṭhita sarvajinebhis teṣu upapadyati bodhayi cittam |
那些常常為諸佛護念的人。在他們的內心中，能發起菩提心。
yeṣu upapadyati bodhayi cittaṃ te 'bhiyukta maharṣiguṇeṣu ||
那些在他們的內心中，能發起菩提心的人。他們對於大仙人的功德，勤修習。
BHS，Dat. sg. -ayi, only m.c. for -aye. The form bodhayi, for bodhaye。

27.
ye 'bhiyukta maharṣiguṇeṣu jātaye buddhakule 'nujātāḥ |
jātaye buddhakule 'nujātās te samayogâyogavimuktāḥ ||
[英譯] They who are devoted to the virtues of the great rishis for a birth are subsequently born in the Buddha's family. They who are born subsequently in the family of Buddha are released from wrong thoughts and filled with right ones.
[法護譯] 若佛功德勤修習，則得生在如來家；若得生在如來家，於著無著俱解脫。
ye 'bhiyukta maharṣiguṇeṣu jātaye buddha-kule 'nujātāḥ |
那些對於大仙人的功德，勤修習的人。導致出生，得以生在如來家。
Jātaye buddhakule 'nujātās te samayoga-ayoga-vimuktāḥ ||
那些導致出生，得以生在如來家的人。他們於著無著俱解脫。

28.
ye samayogâyogavimuktāḥ | āśaya teṣa prasādaviśuddhaḥ ||
āśayu yeṣa prasādaviśuddhaḥ teṣâdhyāśayûttamaśreṣṭhaḥ |
[英譯] They who are released from wrong thoughts and filled with right ones, in them there is a calm and pure will. In whom there is a calm and pure will, in them there is the very best desire.
[法護譯] 於著無著解脫已，則得深心信清淨；若得深心信清淨，則得最上最殊勝。
ye samayoga-ayoga-vimuktāḥ | āśaya teṣa prasāda-viśuddhaḥ ||
那些於著無著俱解脫的人。他們的意樂是平靜、清淨。
āśayu yeṣa prasāda-viśuddhaḥ teṣa adhyāśayu uttama-śreṣṭhaḥ |
那些意樂是平靜、清淨的人。他們的意樂是最上、最殊勝。

29.
yeṣâdhyāśayûttamaśreṣṭhas te sada pāramitāsu caranti ||
ye sada pāramitāsu carantī te pratipannêho mahayāne |
[英譯] They in whom there is the very best desire always walk in the perfections. They who ever walk in the perfections embrace here the Great Vehicle.
[法護譯] 若得最上殊勝已，常行深妙波羅蜜；若行深妙波羅蜜，則能悟入摩訶衍。
Yeṣa adhyāśayu uttama-śreṣṭhas te sada pāramitāsu caranti ||
那些意樂是最上、最殊勝的人。他們常行於諸波羅蜜中。
ye sada pāramitāsu carantī te pratipanna iho mahayāne |
那些常行於諸波羅蜜中的人。他們於此世能悟入摩訶衍。

30.
ye pratipannêho mahayāne te pratipattitu pūjayi buddhān ||
ye pratipattitu pūjayi buddhān teṣu anusmṛti buddhâbhedyā |
[英譯] They who embrace here the Great Vehicle worship the Buddhas by a holy life. They who worship the Buddhas by a holy life, their memory of the Buddha can never be destroyed.
[法護譯] 若能悟入摩訶衍，則知如法供養佛；若知如法供養佛，則得念佛心無動。
ye pratipannêho mahayāne te pratipattitu pūjayi buddhān ||
那些於此世能悟入摩訶衍的人。他們知道如法地供養諸佛。
ye pratipattitu pūjayi buddhān teṣu anusmṛti buddha-abhedyā |
那些知道如法地供養諸佛的人。在他們的心中，隨念佛的心不會被破壞。

31.
yeṣu anusmṛti buddhâbhedyā | te sada paśyiya cintiya buddhān ||
ye sada paśyiya cintiya buddhān | teṣa na jātu na tiṣṭhati buddhaḥ ||
[英譯] They whose memory of the Buddhas cannot be destroyed ever behold the incomprehensible Buddhas. They who ever behold the incomprehensible Buddhas, the Buddha never ceases to abide in them.
[法護譯] 若得念佛心無動，則常觀佛不思議；若常觀佛不思議，於佛無生無所住。
yeṣu anusmṛti buddha-abhedyā | te sada paśyiya cintiya buddhān ||
那些在他們的心中，隨念佛的心不會被破壞的人。他們常常觀察、思惟諸佛。
ye sada paśyiya cintiya buddhān | teṣa na jātu na tiṣṭhati buddhaḥ ||
那些常常觀察、思惟諸佛的人。佛絕對不會不住在他們心中。

32.
yeṣa na jātu na tiṣṭhati buddhaḥ teṣa na jātu rahāyati dharmaḥ |
yeṣa na jātu rahāyati dharmaḥ te sada dhiṣṭhita sarvajinebhir |
[英譯] They in whom the Buddha never ceases to abide, from them the Law is never
absent. They from whom the Law is never absent are ever guarded by all the Jinas."
[法護譯] 若佛無生無所住，則知是法永不滅。
yeṣa na jātu na tiṣṭhati buddhaḥ teṣa na jātu rahāyati dharmaḥ |
那些佛絕對不會不住在他們心中的人。在他們的心中，法絕對不會離開。
yeṣa na jātu rahāyati dharmaḥ te sada dhiṣṭhita sarvajinebhir |
那些在他們的心中，法絕對不會離開的人。他們常常被一切勝者所護念。

33.
ityādiśraddhāmūlo guṇavistaro 'nantas tatrôktaḥ |
tat parisamāpya saṃkṣepataḥ punar āha |
[英譯] Thus the development of the gunas is based on Faith. He again sums this up :
[法護譯] 論曰：是中初發信根功德廣大無量，於總聚中少略而說。
Ityādi-śraddhā-mūlo guṇa-vistaro 'nantas tatra uktaḥ |
如上等，在那裡所說，以信為根，能開展廣大無量的功德。
tat parisamāpya saṃkṣepataḥ punar āha |
在完整地說明之後，再減略地說。

34.
durlabhasatvapṛthagjanakāyā | ye imi śraddadhîdṛśi dharmmān |
ye tu śubhôpacitāḥ kṛtapuṇyās te imi śraddadhi hetubalena ||
[英譯] It is difficult to find worldly men who believe such doctrines. But they who have done good deeds and gained merit, they believe in the Buddhas by the force of merit.
[法護譯] 又諸有情、異生、生身等，於如是法難生信解。若深心清淨，植福資糧，是信因力。
Durlabha-satva-pṛthag-jana-kāyā | ye imi śraddadhi-īdṛśi dharmmān |
諸有情、異生、生身等，那些人對於如是法難生信心、理解。
ye tu śubha-upacitāḥ kṛta-puṇyās te imi śraddadhi hetubalena ||
但是那些已累積清淨的心，已培植許多的福行的人。以這些資糧作為因力的緣故，他們對於如是法能生信心、理解。

35.
yo daśakṣetrarajôpamasatvān kalpam upasthihi sarvasukhena |
nôta tu tādṛśu puṇyaviśeṣo yādṛśa śraddadhato imi dharmmān ||iti |
[英譯] He who ministers with all kinds of pleasure for an aeon to beings as numerous as the dust of ten fields, there is still not for him such a pre-eminent merit as there is in him who believes these dharmas.
[法護譯] 得住十佛剎微塵數眾生劫，受諸妙樂，勝善福報，於如是法當生信解。
yo daśa-kṣetra-raja-upamasatvān kalpam upasthihi sarva-sukhena |
那位以一切的快樂來輔助眾生，而眾生的數目等同於十個佛國土的微塵那麼多。幫助眾生的時間有一劫之長。
na uta tu tādṛśu puṇya-viśeṣo yādṛśa śradda-dhato imi dharmmān ||
但是縱使有這樣殊勝的福德，他不能對於如是法生起信心、理解。

36.
tathâryadaśadharmasūtre 'pi deśitaṃ ||
śraddhā hi paramaṃ yānaṃ yena niryānti nāyakāḥ |
tasmād buddhânuśāritvaṃ bhajeta matimān naraḥ ||
[英譯] Thus, too, we are taught in the holy Dasadharma Sutra : For faith is the sublimest vehicle, whereby the leaders escape from the world. For this cause the prudent man should embrace the following of the Buddha.
[法護譯] 如《十法經》所說偈云：信為最勝乘，運載成正覺；是故信等事，智者應親近。
Tathā ārya-daśa-dharma-sūtre 'pi deśitaṃ ||
如聖十法經中所說：
śraddhā hi paramaṃ yānaṃ yena niryānti nāyakāḥ |
因為信是最殊勝的車乘，以此車乘，諸導師能出離。
tasmād buddha-anuśāritvaṃ bhajeta matimān naraḥ ||
因此，有智慧的人應該親近佛陀的教導。

37.
aśrāddhasya manuṣyasya śuklo dharmo na rohati |
vījānām agnidagdhānām aṅkuro harito yathā || iti |
[英譯] In a faithless man no pure conduct thrives, even as there is no green shoot from seeds that have been scorched."
[法護譯] 若人無信根，不生諸白法；譬如焦穀種，亦不生芽莖。
aśrāddhasya manuṣyasya śuklo dharmo na rohati |
對於一個沒有信根的人來說，白法是不能生長。
vījānām agni-dagdhānām aṅkuro harito yathā || iti |
同樣的，對於那些被火燒焦的種子來說，綠色的芽也生不出來。

38.
atâivâryalalitavistarasūtre prativeditaṃ |
śraddhāyām ānanda yogaḥ karaṇīyêdaṃ tathāgato vijñapayatîti ||
[英譯] Hence, too, we are taught in the Lalita-vistaya : " Ananda, one must apply oneself to faith, this the Tathagata enjoins."
[法護譯] 又《大善誘經》云：爾時如來敕阿難言：於信法中如其了知，應當奉行！
Ata eva ārya-lalita-vistara-sūtre prativeditaṃ |
因此，在《大善誘經》如是教導：
śraddhāyām ānanda yogaḥ karaṇīya idaṃ tathāgato vijñapayati iti ||
如來敕言：阿難！對於信，應當勤修行。

39.
tathā siṃhaparipṛcchāyāṃ | śraddhayā kṣaṇam akṣaṇaṃ varjayatîty uktam || tad evaṃ |
śraddhāmūlaṃ dṛḍhīkṛtya bodhicittaṃ dṛḍhaṃ kartavyaṃ sarvapuṇyasaṃgrahatvāt |  
[英譯] So, too, in the Simha-pariprcchd : By faith one immediately avoids the unfavourable condition. Thus having made firm the root of faith one must make
firm the thought of enlightenment, for it comprehends all merit.
[法護譯] 論曰：行是信者於剎那頃得信根堅固，即菩提心堅固，而能攝受一切福報。
tathā siṃha-paripṛcchāyāṃ | śraddhayā kṣaṇam akṣaṇaṃ varjayati ity uktam || tad evaṃ |
同樣，在師子王所問經中說：藉著信，剎那頃能捨離難處。
śraddhāmūlaṃ dṛḍhīkṛtya bodhicittaṃ dṛḍhaṃ kartavyaṃ sarvapuṇyasaṃgrahatvāt |
如是令信根堅固之後，應該令菩提心堅固，因為能攝受一切福德。

40.
tadyathâryasiṃhaparipṛcchāyāṃ siṃhena rājakumāreṇa bhagavān pṛṣtaḥ || saṃgrahaḥ sarvadharmāṇāṃ | karmaṇā kena jāyate | priyaś ca bhoti satvānāṃ yatra yatrôpapadyate ||
bhagavān āha | sarvasatvapramokṣāya cittaṃ bodhāya nāmayet |
eṣa saṃgraha dharmāṇāṃ bhavate tena ca priyaḥ || iti |
[英譯] So, too, in the Simha-pariprcchd : The Blessed One was asked by Prince Simha, By what act does a man take upon himself all that is good and becomes endeared to one's fellow-creatures wheresoever he is born ? The Blessed One replied : One should incline one's mind to enlightenment for the emancipation of all creatures. That is to take upon oneself all good and to become endeared to all.
[法護譯] 如《師子王所問經》云：爾時星賀那太子白佛言：世尊！云何令諸眾生，在所生處常得愛樂，攝受諸法？佛言：欲解脫諸眾生者，常生謙敬，發菩提心，是則名為常得愛樂，攝受諸法。
Tadyathā ārya-siṃha-paripṛcchāyāṃ siṃhena rājakumāreṇa bhagavān pṛṣtaḥ ||
如師子王所問經云：獅子太子問佛言：
saṃgrahaḥ sarvadharmāṇāṃ | karmaṇā kena jāyate | priyaś ca bhoti satvānāṃ yatra yatra upapadyate ||
以什麼業令一個人能攝受諸法？隨所生處，諸眾生愛樂？
bhagavān āha | sarvasatvapramokṣāya cittaṃ bodhāya nāmayet |
佛言：為了一切眾生的解脫，他應該將他的心趨向菩提。
eṣa saṃgraha dharmāṇāṃ bhavate tena ca priyaḥ || iti |
這就是能攝受諸法。隨所生處，諸眾生愛樂。

41.
tathâryagaṇḍavyūhasūtre 'pi varṇitaṃ | bodhicittaṃ hi kulaputra vījabhūtaṃ sarvabuddhadharmāṇāṃ | kṣetrabhūtaṃ sarvajagacchukladharmavirohaṇatayā | dharaṇibhūtaṃ sarvalokapratiśaraṇatayā yāvat pitṛbhūtaṃ sarvabodhisatvârakṣaṇatayā || peyālaṃ || vaiśravaṇabhūtaṃ sarvadāridryasaṃchedanatayā | cintāmaṇirājabhūtaṃ sarvârthasaṃsādhanatayā | bhadraghaṭabhūtaṃ sarvâbhiprāyaparipūraṇatayā | śaktibhūtaṃ kleśaśatruvijayāya | dharmabhūtaṃ yoniśo manaskārasaṃchedanatayā | khaḍgabhūtaṃ kleśaśiraḥprapātanatayā | kuṭhārabhūtaṃ duḥkhavṛkṣasaṃchedanatayā | praharaṇabhūtaṃ sarvôpadravaparitrāṇatayā | baḍiśabhūtaṃ saṃsārajalacarâbhyuddharaṇatayā | vātamaṇḍalībhūtaṃ sarvâvaraṇanivaraṇatṛṇavikiraṇatayā | uddānabhūtaṃ sarvabodhisatvacaryāpraṇidhāna-saṃgrahaṇatayā | caityabhūtaṃ sadevamānuṣâsurasya lokasya | iti hi kulaputra bodhicittam ebhiś cânyaiś câpramāṇair guṇaviśeṣaiḥ samanvāgatam iti ||
[英譯] Likewise we find it set forth in the Ganda-vyuha Sutra : The thought of enlightenment, fair youth, is the seed of all qualities of a Buddha ;it is the soil for growing all the white qualities of all the world ; it is the earth, in that it is the refuge of all the world ; it is a father, in that it protects all bodhisatvas, and so forth. It is the Wealth-god, in that it dissipates all poverty ; it is the philosopher's stone, in that it accomplishes all purposes ; it is the miraculous pot, in that it fulfils all aims ; it is a force for the vanquishing of our foes the passions ; it is a chariot of righteousness, in that it dissipates incorrect judgments ; it is a sword, in that it cuts off the heads of the passions ;  it is a weapon in preserving from all mischances ; it is a hook, for that it catches and destroys transmigration like a fish ; it is a whirlwind, in that it scatters all lets and hindrances like grass ; it is a catalogue as summing up all longings alter the godliness of the saints ; it is the shrine of the world of gods, men and asuras. Thus, fair youth, is the thought of enlightenment attended with these and other unmeasured excellencies.
[法護譯] 又如《華嚴經》云：善男子！菩提心者猶如種子，能生一切諸佛法故。菩提心者猶如良田，能長眾生白淨法故。猶如大地，一切世間所依持故。乃至菩提心者猶如慈父，訓導守護諸菩薩故。如毘沙門，能斷一切貧窮苦故。如摩尼珠，成就一切諸義利故。菩提心者猶如賢缾，圓滿一切善希求故。如獨鈷杵，畢竟能摧煩惱冤故。猶如正法，能斷深心諸作意故。猶如利劍，能斷一切煩惱首故。猶如兵杖，防禦一切極苦難故。猶如鉤竿，於輪迴海拔眾生故。如大風輪，能疾飄偃一切障礙雲霧草故。菩提心者猶如叢林，積集菩薩諸行願故。如佛塔廟，一切世間天、人、阿修羅等所尊重故。善男子！菩提心者成就如是無量殊勝功德。
[參考] 大方廣佛華嚴經卷第三十五
善男子！菩提心者，猶如種子，能生一切諸佛法故；菩提心者，猶如良田，能長眾生白淨法故；菩提心者，猶如大地，能持一切諸世間故；菩提心者，猶如大水，能滌一切煩惱垢故；菩提心者，猶如大風，普行世間無所礙故；菩提心者，猶如大火，能燒一切諸見薪故；菩提心者，猶如淨日，普照一切諸世間故；菩提心者，猶如盛月，普能圓滿白淨法故；菩提心者，猶如明燈，能放種種法光明故；菩提心者，猶如淨目，普見一切夷險處故；菩提心者，猶如大道，普令得入大智城故；菩提心者，猶如正濟，令其得離諸邪法故；菩提心者，猶如大車，普能運載諸菩薩故；菩提心者，猶如門戶，開示一切菩薩行故；菩提心者，猶如宮殿，安住修習三昧法故；菩提心者，猶如園苑，於中遊戲受法樂故；菩提心者，猶如舍宅，安隱一切諸眾生故；菩提心者，則為所歸，利益一切諸世間故；菩提心者，則為所依，諸菩薩行所依處故；菩提心者，猶如嚴父，訓導一切諸菩薩故；菩提心者，猶如慈母，生長菩薩諸善根故；菩提心者，猶如乳母，養育守護諸菩薩故；菩提心者，猶如善友，成益一切諸菩薩故；菩提心者，猶如君主，勝出一切二乘人故；菩提心者，猶如帝王，一切願中得自在故；菩提心者，猶如大海，普生一切諸功德故；菩提心者，如須彌山，於諸眾生心平等故；菩提心者，如鐵圍山，攝持一切諸世間故；菩提心者，如大雪山，長養一切智慧藥故；菩提心者，猶如香山，出生一切功德香故；菩提心者，如大虛空，諸妙功德廣無邊故；菩提心者，如妙蓮華，不染一切世間法故；菩提心者，如調慧象，其心善順不獷戾故；菩提心者，如良善馬，遠離一切諸惡性故；菩提心者，如調御師，守護一切大乘法故；菩提心者，猶如良藥，能治一切煩惱病故；菩提心者，猶如阬穽，陷沒一切諸惡法故；菩提心者，猶如金剛，悉能穿徹一切法故；菩提心者，猶如香篋，能貯一切功德香故；菩提心者，猶如妙華，一切世間所樂見故；菩提心者，如白栴檀，除眾欲熱使清涼故；菩提心者，如黑沈香，能熏法界悉周遍故；菩提心者，如善見藥王，能破一切煩惱病故；菩提心者，如毘笈摩藥，能拔一切諸惑箭故；菩提心者，猶如心識，能與諸根作依止故；菩提心者，猶如帝釋，一切主中最尊勝故；菩提心者，如毘沙門，能斷一切貧窮苦故；菩提心者，如功德天，一切功德所莊嚴故；菩提心者，如莊嚴具，莊嚴一切諸菩薩故；菩提心者，如劫燒火，能燒一切諸有為故；菩提心者，如無生根藥，長養一切諸佛法故；菩提心者，猶如龍珠，能銷一切煩惱毒故；菩提心者，如水清珠，能清一切煩惱濁故；菩提心者，如如意珠，周給一切諸貧乏故；菩提心者，如賢德瓶，滿足一切眾生願故；菩提心者，如如意樹，能雨一切莊嚴具故；菩提心者，如鵝羽衣，不受一切生死垢故；菩提心者，如白[疊*毛]線，從本已來性清淨故；菩提心者，如快利犁，能治一切眾生田故；菩提心者，如那羅延，能摧一切我見敵故；菩提心者，猶如快箭，能破一切諸苦的故；菩提心者，猶如利矛，能穿一切煩惱甲故；菩提心者，猶如堅甲，能護一切如理心故；菩提心者，猶如利刀，能斬一切煩惱首故；菩提心者，猶如利劍，能斷一切憍慢鎧故；菩提心者，猶如利鐮，能翦隨眠微細惑故；菩提心者，如勇將幢，能伏一切諸魔軍故；菩提心者，猶如利鋸，能截一切無明樹故；菩提心者，猶如利斧，能伐一切諸苦樹故；菩提心者，猶如器仗，能防一切諸厄難故；菩提心者，猶如善手，防護一切智度身故；菩提心者，猶如好足，安立一切功德身故；菩提心者，猶如金錍，能除一切無明翳故；菩提心者，猶如鉗鑷，能拔一切身見刺故；菩提心者，猶如臥具，息除生死諸勞苦故；菩提心者，如善知識，能解一切生死縛故；菩提心者，如好珍財，能除一切貧窮事故；菩提心者，猶如導師，善知菩薩出要道故；菩提心者，猶如伏藏，出功德財無匱乏故；菩提心者，猶如涌泉，出智慧水無窮盡故；菩提心者，猶如明鏡，普現一切法門像故；菩提心者，猶如蓮華，不染一切諸罪垢故；菩提心者，猶如大河，流引一切度攝法故；菩提心者，如大龍王，能雨一切妙法雨故；菩提心者，猶如命根，任持菩薩大悲身故；菩提心者，猶如甘露，能令安住不死界故；菩提心者，猶如大網，普攝一切諸眾生故；菩提心者，猶如羂索，攝取一切所應化故；菩提心者，猶如鉤餌，出有淵中所居者故；菩提心者，如阿伽陀藥，能除惑病永安隱故；菩提心者，如除毒藥，悉能消歇貪愛毒故；菩提心者，如善持明，能滅一切惡尋伺故；菩提心者，猶如疾風，能散一切諸障霧故；菩提心者，如大寶洲，出生一切覺分寶故；菩提心者，如好種子，出生一切白淨法故；菩提心者，猶如住宅，諸功德法所依處故；菩提心者，猶如市肆，菩薩商主貿易處故；菩提心者，如鍊金藥，能治一切煩惱垢故；菩提心者，猶如好蜜，圓滿一切功德味故；菩提心者，猶如正道，令諸菩薩入智城故；菩提心者，猶如好器，能持一切白淨法故；菩提心者，猶如時雨，能滅一切煩惱塵故；菩提心者，猶如住處，一切菩薩所依住故；菩提心者，猶如磁石，吸引一切解脫果故；菩提心者，如淨瑠璃，自性明潔無諸垢故；菩提心者，如帝青寶，出過世間二乘智故；菩提心者，如更漏鼓，覺諸眾生煩惱睡故；菩提心者，如清淨水，性本澄潔無垢濁故；菩提心者，如閻浮金，映奪一切有為善故；菩提心者，如大山王，超出一切諸世間故；菩提心者，則為所歸，不拒一切諸來者故；菩提心者，則為義利，能除一切衰惱事故；菩提心者，則為妙寶，能令一切心歡喜故；菩提心者，如大施會，充滿一切眾生心故；菩提心者，則為尊勝，諸眾生心無與等故；菩提心者，猶如伏藏，能攝一切諸佛法故；菩提心者，如善諷誦，普攝菩薩諸行願故；菩提心者，如能守護，隨順長養一切法故；菩提心者，如能利益，能迴一切不善法故；菩提心者，如因陀羅網，能伏煩惱阿脩羅故；菩提心者，如婆樓那風，能動一切所應化故；菩提心者，如因陀羅火，能燒一切諸惑習故；菩提心者，如佛支提，一切世間應供養故。善男子！菩提心者，成就如是無量無邊最勝功德；舉要言之，應知悉與一切佛法諸功德等。何以故？因菩提心出生一切菩薩行輪，三世十方一切如來從菩提心而出生故。是故，善男子！若有能發阿耨多羅三藐三菩提心者，則已出生無量功德，普能攝取一切智道。
Tathā āryagaṇḍavyūhasūtre 'pi varṇitaṃ |
同樣的在華嚴經中說：
bodhicittaṃ hi kulaputra vījabhūtaṃ sarva-buddha-dharmāṇāṃ |
1)善男子！因為，菩提心是一切佛法的種子。
kṣetrabhūtaṃ sarva-jaga-cchukla-dharma-virohaṇatayā |
2)菩提心者猶如良田，能長一切眾生白淨法故。
dharaṇibhūtaṃ sarva-loka-pratiśaraṇatayā
3)猶如大地，一切世間的依止處故。
yāvat pitṛbhūtaṃ sarva-bodhi-satva-rakṣaṇatayā ||
4)乃至猶如慈父，守護諸菩薩故。
peyālaṃ || vaiśravaṇabhūtaṃ sarva-dāridrya-saṃchedanatayā |
5)乃至廣說。如多聞天，能斷一切貧窮故。
Cintāmaṇi-rājabhūtaṃ sarva-artha-saṃsādhanatayā |
6)如如意寶石王，能成就一切目標故。
Bhadra-ghaṭa-bhūtaṃ sarva-abhiprāya-paripūraṇatayā |
7)猶如賢缾，圓滿一切希求故。
śaktibhūtaṃ kleśa-śatru-vijayāya |
8)如力量，能戰勝煩惱冤敵故。
dharmabhūtaṃ yoniśo manaskārasaṃchedanatayā |
9)猶如正法，能斷如理諸作意故。
khaḍgabhūtaṃ kleśa-śiraḥ-prapātanatayā |
10)猶如利劍，能斷一切煩惱首故。
kuṭhārabhūtaṃ duḥkha-vṛkṣa-saṃchedanatayā |
11)猶如利斧，能伐一切諸苦樹故。
Praharaṇa-bhūtaṃ sarva-upadrava-paritrāṇatayā |
12)猶如兵杖，防禦一切苦難故。
baḍiśabhūtaṃ saṃsāra-jalacara-abhyuddharaṇatayā |
13)猶如鉤竿，於輪迴中拔救魚故。
vātamaṇḍalībhūtaṃ sarva-āvaraṇa-nivaraṇa-tṛṇa-vikiraṇatayā |
14)如風輪，能驅散一切障礙、覆蓋、草故。
uddānabhūtaṃ sarva-bodhisatva-caryā-praṇidhāna-saṃgrahaṇatayā |
15)猶如目錄，總攝一切菩薩行願故。
caityabhūtaṃ sadeva-mānuṣa-asurasya lokasya | iti hi kulaputra bodhicittam ebhiś ca anyaiś ca apramāṇair guṇa-viśeṣaiḥ samanvāgatam iti ||
16)如佛塔廟，屬於一切世間天、人、阿修羅。善男子！因為菩提心成就這些與其他無量殊勝功德。

42.
kathaṃ punar jñāyate | pṛthagjanasyâpi bodhicittam utpadyate |
na vāṅmātram etad iti | anekasūtrântadarśanāt ||
[英譯] Now how is it known that the thought of enlightenment arises for the worldling ? It is no mere phrase, as we see from several scriptures.
[法護譯] 論曰：云何復知諸異生等發菩提心？是中引聖言量，非一經所明。
kathaṃ punar jñāyate | pṛthagjanasya api bodhicittam utpadyate |
又，如何知道凡生也能生起菩提心？
na vāṅmātram etad iti | anekasūtrānta-darśanāt ||
不是僅僅是此言語，因為在不只一經中能見到。

43.
yathā tāvad āryavimalakīrtinirdeśe nirdiṣṭaṃ | sumerusamāṃ satkāyadṛṣṭim utpādya bodhicittam utpadyate | tataś ca buddhadharmā virohantîti ||
[英譯] As, for instance, is shown in the Vimalakirtinirdesa : " When one has caused the heresy of individuality to arise as high as Sumeru, even then the thought of enlightenment can arise ; thus can the qualities of a Buddha grow."
[法護譯] 如《維摩詰所說經》云：雖起身見如須彌山，猶能發起大菩提心，生佛法矣！
yathā tāvad ārya-vimalakīrti-nirdeśe nirdiṣṭaṃ |
乃至，如聖維摩詰所說經中所顯示：
sumerusamāṃ satkāyadṛṣṭim utpādya bodhicittam utpadyate | tataś ca buddhadharmā virohantîti ||
已經起身見如須彌山之後，猶能發起菩提心。而且，因此能生長諸佛法。

44.
ratnakaraṇḍasūtrāc ca pṛthagjano 'pi bodhisatvêti jñāyate || yathôktaṃ | tadyathâpi nāma mañjuśrīḥ aṇḍakoṣaprakṣipto 'pi kalaviṅkapoto | asaṃbhinnâṇḍâniśkrāntaḥ koṣāt kalaviṅkarutam eva muñcati || evam eva mañjuśrīḥ avidyâṇḍakoṣaprakṣipto 'pi bodhisatvo | asaṃbhinnâtmadṛṣṭir aniṣkrāntas traidhātukād buddharutam eva muñcati | yad idaṃ śūnyatānimittâpraṇihitarutam eva ||
[英譯] And from the Rratnakaraṇḍasūtra we know that even a worldling may be a Bodhisatva. Even as it has been said : " Truly, Mañjuśri, a tiny sparrow cast forth from the egg-membrane, without the shell fully broken and without as yet having stepped forth from the egg, utters just a sparrow's cry ; even so, Mañjuśri, a Bodhisatva wrapt in the membrane of ignorance, without breaking the heresy of a self, or stepping forth from the triple world, utters the cry of a Buddha, the cry of void, unconditional and untrammelled."
[法護譯] 又《寶篋經》說此異生菩薩義云：佛告文殊師利：譬如迦陵頻伽鳥鶵，未出卵時，已能作於美妙音聲。文殊師利！是菩薩亦復如是，雖未斷我見，不出三界，處無明殼，已能作於諸佛妙音，所謂空、無相、無願解脫等音。
Ratna-karaṇḍa-sūtrāc ca pṛthagjano 'pi bodhisatva iti jñāyate || yathā uktaṃ | tadyathā api nāma mañjuśrīḥ aṇḍakoṣaprakṣipto 'pi kalaviṅkapoto | asaṃbhinna-aṇḍa-aniśkrāntaḥ koṣāt kalaviṅka-rutam eva muñcati ||
又從寶篋經可以知道：異生也可以是菩薩。如經中所說：真實，文殊師利！在卵殼中的迦陵頻伽鳥鶵，尚未從未破壞的卵出來的時候，甚至從殼裏面，能發出迦陵頻伽的聲音。
evam eva mañjuśrīḥ avidyā-aṇḍa-koṣa-prakṣipto 'pi bodhisatvo | asaṃbhinna-ātma-dṛṣṭir aniṣkrāntas traidhātukād buddharutam eva muñcati |yad idaṃ śūnyatā-nimitta-apraṇihita-rutam eva ||
文殊師利！處在無明卵殼中的菩薩也是這樣，雖然尚未斷我見，不出三界，能發出諸佛的妙音，所謂空性、無相、無願解脫等音。

45.
sarvadharmapravṛttinirdeśe 'pi kathitaṃ | jayamateś ca bodhisatvasya pṛthivī vidāram adāt | sa kālagato mahānirayaṃ prāpatad iti | sa hi śūnyatāṃ nâdhimuktavān śūnyatāvādini ca pratighaṃ kṛtavān ||
[英譯] In the Sarvadharmapravrttinirdesa, too, it is narrated how the earth opened her jaws for the Bodisatva Jayamati, and that he being dead fell into a great Hell : for that he had not set his faith on the doctrine of the Void, and showed hatred against him whosoever confessed it.
[法護譯] 又《隨說諸法經》云：爾時勝慧菩薩於地龕中入涅槃時，於大城邑而獲受生；彼於空性信解作對治故。
Sarva-dharma-pravṛtti-nirdeśe 'pi kathitaṃ | jayamateś ca bodhisatvasya pṛthivī vidāram adāt | sa kālagato mahānirayaṃ prāpatad iti |  
又在隨說諸法經中所說：為勝慧菩薩，大地形成裂縫，死後，他墮入大地獄。
sa hi śūnyatāṃ na adhimuktavān śūnyatā-vādini ca pratighaṃ kṛtavān ||
因為，他沒有勝解空性，而且對於論說空性的人，顯示瞋恚。

46.
niyatâniyatâvatāramudrāsūtre 'py ākhyātaṃ || katamaḥ paśurathagatiko bodhisatvaḥ | tad yathā | kaścit puruṣaḥ pañcabuddhakṣetraparamâṇurajaḥsamān lokadhātūn abhikramitukāmaḥ syāt | sa paśuratham abhiruhya mārgaṃ pratipadyate sa cireṇa dīrgheṇâdhvanā yojanaśataṃ gacchet | sa tatra mahatyā vātamaṇḍalyā paścāt khalu punar aśītiṃ yojanasahasrāṇi pratyākṛṣya pratyudāvartyêti | tat kiṃ śaknuyāt sa puruṣas tān lokadhātūn paśurathenâtikramitum | yāvad anabhilāpyânabhilāpyair api kalpair ekam api lokadhātum atikramitum | āha | nô hîdaṃ bhagavan | bhagavān āha | evam eva mañjuśrīḥ yaḥ kaścid bodhicittam utpādya mahāyānaṃ | na dhārayati | na paṭhati | śrāvakayānīyān sevate | taiś ca sārdhaṃ saṃstavaṃ karoti | śrāvakayānaṃ ca paṭhati svâdhyāyati mīmāṃsate paribudhyate 'rthāṃś ca pāṭhayati yāvad bodhayati | sa tena dhandhaprajño bhavati so 'nuttarajñānamārgāt pratyākṛṣyate pratyudāvartyate | yad api tasya bodhisatvasya bodhibhāvanâtaḥ prajñêndriyaṃ prajñācakṣuḥ tad api tasya dhandhīkriyate pratihanyate | so 'yaṃ paśurathagatiko bodhisatvêti ||
[英譯] Likewise we are told in the Niyataniyatavatam-mudra Sutra : " ' Who is the Bodhisatva that rides on the cattle-cart ? Just as a certain man might be desirous to approach the world spheres in number like to the dust of the ultimate atoms of ihe five Buddha-fields. He mounts his cattle- cart and gains the road. By a long tedious way he may go for a hundred leagues. There and then he may be torn away and turned back again for a space of eighty thousand leagues by a whirlwind. At that rate how could this man be able to traverse the spheres with his car, yea, even with countless, countless myriads of cars to traverse one ? ' " The disciple said : ' He could not, Master." The Master replied : ' Even so, Manjusri, whosoever after producing the thought of enlightenment holdeth not fast, neither studieth the Great Vehicle, but hath intercourse with such as follow the Disciples Vehicle, and is intimate with them ; and readeth their doctrine, and maketh his study therein, and proveth it, and informeth him thereof, and reciteth its topics . . .' and so forth down to ' ... teacheth them, lie thereby becometh dull of wit, and is torn away and cast back from the Road of the Highest Wisdom. And whatsoever organ of wisdom, eye of wisdom this Bcdhisatva may have gained through meditating upon enlightenment, this eye becomes dull and obstructed. Such is the Bodhisatva in the parable of the cattle-cart.'
[法護譯] 又《入定不定印經》云：佛告文殊師利：云何名羊車行菩薩？譬如有人欲過五佛剎微塵數世界，是人乘彼羊車，隨路而去，過久遠世，行百踰繕那，遇大風輪。以是緣故，卻退八萬踰繕那。後是人於彼世界乘是羊車，乃至不可說不可說劫，能越一世界不？文殊師利言：不也，世尊！佛言：若大乘者發菩提心已，不應受持、讀誦聲聞乘教，或與諸聲聞共住，修習於聲聞乘，或自深心為他所教於如是乘，乃至悟解得彼智慧。以是緣故，於無上道即便退失。是菩薩於菩提心所得慧根、慧眼，彼悉破壞。文殊師利！我說是名羊車行菩薩。
Niyata-aniyata-avatāra-mudrā-sūtre 'py ākhyātaṃ || katamaḥ paśu-ratha-gatiko bodhisatvaḥ | tad yathā | kaścit puruṣaḥ pañca-buddha-kṣetra-paramāṇu-rajaḥ-samān lokadhātūn abhikramitukāmaḥ syāt | sa paśuratham abhiruhya mārgaṃ pratipadyate sa cireṇa dīrgheṇa adhvanā yojanaśataṃ gacchet
又在入定不定印經中所說：什麼是羊車行菩薩？譬如有人欲過與五佛剎土的微塵數相等的世界。他搭乘羊車，行路而去，經過長久的時間，他可能走百踰繕那。
sa tatra mahatyā vātamaṇḍalyā paścāt khalu punar aśītiṃ yojanasahasrāṇi pratyākṛṣya pratyudāvartya iti | tat kiṃ śaknuyāt sa puruṣas tān lokadhātūn paśurathena atikramitum | yāvad anabhilāpya-anabhilāpyair api kalpair ekam api lokadhātum atikramitum | āha | nô hi idaṃ bhagavan
在那裡，因為大風輪的緣故，向後拉、退轉八萬踰繕那。這個人如何能夠以羊車超越這些世界呢？乃至以不可說、不可說劫的時間，能超越一世界嗎？答言：這是不可能，世尊！
bhagavān āha | evam eva mañjuśrīḥ yaḥ kaścid bodhicittam utpādya mahāyānaṃ | na dhārayati | na paṭhati | śrāvaka-yānīyān sevate | taiś ca sārdhaṃ saṃstavaṃ karoti | śrāvakayānaṃ ca paṭhati svādhyāyati mīmāṃsate paribudhyate 'rthāṃś ca pāṭhayati yāvad bodhayati |
佛言：文殊師利！同樣的，那些已經發起菩提心的人，不受持、不讀誦大乘經典。卻與諸聲聞乘的人共住，與他們親近。而且讀誦聲聞乘，自己思惟、觀察、完全覺了、背誦綱目，乃至悟解得彼智慧。
sa tena dhandha-prajño bhavati so 'nuttara-jñāna-mārgāt pratyākṛṣyate pratyudāvartyate | yad api tasya bodhisatvasya bodhi-bhāvanâtaḥ prajñā-indriyaṃ prajñā-cakṣuḥ tad api tasya dhandhīkriyate pratihanyate | so 'yaṃ paśurathagatiko bodhisatva iti ||
以是緣故，他的慧是遲鈍的。他從無上智道，被拉下而退失。這位菩薩於菩提心修習所得的慧根、慧眼，變成遲鈍，被破壞。這就是我說的羊車行菩薩。

47.
tad evam eṣā śūnyatânadhimuktir mahāyānânabhiratiś câsaṃpūrṇâdhimukticittacaryasyâpi prāyo na saṃdṛśyate | prāg evâdhimātrâdhimukticaryasya bodhisatvasya | sa hi ratnameghe | sarvabālacarita-vipattisamatikrāntaḥ paṭhyate 'saṃkhyeyasamādhidhāraṇīvimokṣâbhijñāvidyāvikrīḍito | ananta-dharmârāmaratinirāmiṣâparântakalpakoṭyanābhoganirvikalpaprītivegâlokapratilabdhaś câprameya-kalpakoṭīniyutaśatasahasraparamamahāyānaprasthānavicitrabhāvanāsaṃpūrṇa parârthapratipatti-niryāṇa puṇyajñānasaṃbhārâbhinihārâbhinirvṛttiḥ pūrvayogaśatasahasrasamṛddhaś ca paṭhyate |
[英譯] Thus the absence of conviction that the world is but void and of acquiescence in the Great Vehicle is generally not observable even in a Bodhisatva who has not completed the stage of aspiration, much less in a Bodhisatva of intense aspiration. For in the Ratnamegha he [the imperfect Bodhisatva] is described as " having passed by all the errors of folly and making child's-play of infinite mystical exercises, having received the perception of the impulse of affection, feeling love and delight in the everlasting law, without doubt and without special effort for infinite ages free from sensual taint, having in the infinite years of olden time accomplished the various kinds of meditation in the system of supreme Mahayana by dying for others' good."
[法護譯] 論曰：若菩薩愛樂大乘，信解空性，於信解行而獲圓滿。此聖言量唯信解行菩薩見如是事。如《寶雲經》說：以無數總持、三摩地門、神通遊戲、解脫智明無邊法聚，平等超越一切愚夫行報，乃至後際不為利養，於俱胝劫世間所得受用資具，心無貪著亦不分別，如蓮華敷具足莊嚴。又於無量百千俱胝那庾多劫安住大乘，照了勝義。福、智資糧希無減失，於其出離。先所修習百千相應行門，皆悉具足。
[參考] 寶雲經卷第一
得阿僧祇諸陀羅尼、逮得諸禪首楞嚴三昧，遊戲神通，大慈大悲遍滿十方乃至無量無邊佛土；行空境界，除諸蓋障、盡三毒根；善遊無相室宅，恒欲救濟一切眾生，善知諸佛世界、得無礙智；心如虛空深廣如海，猶如須彌八風不動、心如蓮華不著塵水、意如真寶內外明徹、如淨真金中無瑕穢。
tad evam eṣā śūnyatā-anadhimuktir mahāyāna-anabhiratiś ca asaṃpūrṇa-adhimukti-citta-caryasya api prāyo na saṃdṛśyate | prāg eva adhimātra-adhimukti-caryasya bodhisatvasya |
這個也是如此。不勝解空性，不愛樂大乘，對於勝解心與實行尚未圓滿的菩薩，通常看不出來這件事。何況上品信解行菩薩。
sa hi ratnameghe | sarvabāla-carita-vipatti-samatikrāntaḥ paṭhyate  'saṃkhyeya-samādhi-dhāraṇī-vimokṣa-abhijñā-vidyā-vikrīḍito | ananta-dharma-ārāma-rati-nirāmiṣa-aparānta-kalpa-koṭy-anābhoga-nirvikalpa-prīti-vega-āloka-pratilabdhaś ca aprameya-kalpa-koṭī-niyuta-śatasahasra-parama-mahāyāna-prasthāna-vicitra-bhāvanā-saṃpūrṇa parārtha-pratipatti-niryāṇa puṇya-jñāna-saṃbhāra-abhinirhāra-abhinirvṛttiḥ pūrva-yoga-śatasahasra-samṛddhaś ca paṭhyate |
因為在寶雲經中說：已經超越一切愚者所行錯誤。已經遊戲於無數三摩地、總持、解脫、神通、明。已經得到無邊法樂、喜、無所希求、後際俱胝劫任運而轉、無所分別、歡喜、勢用、光明。在無量百千俱胝那庾多劫中，已經成就最上大乘系統中的各種修習。如何才能成就？為了成就他人的義利而出離，以及對於福德、智慧資糧的渴望才可完成。先前所修習百千相應行門，皆悉具足。

48.
athâitan neyârthaṃ | kasmād anye bodhicittôtpādakâsyāṃ bhūmau nêṣyante | na câtrêcchayā kiñcid viśeṣacihnaṃ nītârthaṃ kartuṃ labhyate | adhimātrâdhimukticaryâdharmatā vacanāc ca gamyate | yathā madhyamṛduprakārâpy adhimukticaryâsty evêti | |
[英譯] But that needs explanation ; why not admit at this stage others who produce the thought of enlightenment ? You have no right to consider as explicit according to your wish a text of eulogy. The mention of intense aspiration implies also the categories middle and weak.
[法護譯] 論曰：云何了義？謂初發菩提心者說住此地。不了義者少分標相得無疑惑，此聖言量信解行法所生言義，如中廣略了信解行。
Atha etan neya-arthaṃ | kasmād anye bodhicitta-utpādakā asyāṃ bhūmau na iṣyante | na ca atra icchayā kiñcid viśeṣa-cihnaṃ nīta-arthaṃ kartuṃ labhyate |
然而，這個意思需要被解說。為什麼其他發菩提心者在這個階段不被承認呢？在這裡，不可隨順你的欲望。僅僅是少分的殊勝標誌，就認為是了義，就認為意思已經被解說清楚了。
Adhimātra-adhimukti-caryā-dharmatā-vacanāc ca gamyate | yathā madhya-mṛdu-prakārā apy adhimukti-caryā asty eva iti | |
因為上品勝解行法性的說法，涵蓋中品與下品的類別這樣的勝解行。

49.
asya punas tathāgataguhyasūtrasya ko 'bhiprāyo | yad uktaṃ | kasya bhagavan bodhicittôtpādaḥ | āha | yasya mahārājâdhyāśayo 'vikopitaḥ | āha | kasya bhagavann adhyāśayo 'vikopitaḥ | āha | yasya mahārāja mahākaruṇôtpādaḥ| āha | kasya bhagavan mahākaruṇôtpādaḥ | āha | yasya mahārāja sarvasatvâparityāgaḥ | āha | kathaṃ bhagavan satvâparityaktā bhavanti | āha | yadā mahārājâtma-saukhyaṃ parityaktaṃ bhavatîti |
[英譯] But what of the passage in the Tathā-gataguhya Sutra where we read : " ' In whom is there the thought of enlightenment. Master ? ' 'In him, O King, who has the intact resolve to gain it.' 'And who has such a resolve ? ' He in whom is the spring of great mercy.'  In whom is this ? ' ' He who never neglects all sentient beings.' '  And how are they kept safe from neglect ? ' Quoth he : ' When one's own comfort is renounced."
[法護譯] 復次，如來祕密經云：爾時阿闍世王白佛言：世尊！彼菩提心當云何發？佛言：大王！謂深心不退。王言：世尊！云何信心不退？佛言：大王！謂能發起大悲。王言：世尊！云何能發大悲？佛言：大王！謂於諸眾生不起厭捨之心。王言：世尊！云何於諸眾生得無厭捨？佛言：大王！謂若不著己樂得無厭捨。
asya punas tathāgata-guhya-sūtrasya ko 'bhiprāyo | yad uktaṃ | kasya bhagavan bodhicitta-utpādaḥ | āha | yasya mahārāja adhyāśayo 'vikopitaḥ | āha | kasya bhagavann adhyāśayo 'vikopitaḥ | āha | yasya mahārāja mahākaruṇa-utpādaḥ |
又，如來祕密經是什麼意思呢？就是說：世尊！誰能發菩提心呢？佛言：大王！謂深心不退。王言：世尊！誰能深心不退？佛言：大王！那位能發起大悲的人。
āha | kasya bhagavan mahākaruṇa-utpādaḥ | āha | yasya mahārāja sarvasatva-aparityāgaḥ | āha | kathaṃ bhagavan satva-aparityaktā bhavanti | āha | yadā mahārāja ātmasaukhyaṃ parityaktaṃ bhavati iti |
王言：世尊！誰能發大悲？佛言：大王！那位對於一切眾生不生起厭捨之心。王言：世尊！如何對於眾生得無厭捨？佛言：大王！當他已經捨棄自己的安樂時。

50.
bodhicittamātrâsantuṣṭānāṃ karuṇâbhilāṣasaṃjanârtham idam uktaṃ | yathā na te tathāgataśāsane pravrajitā yeṣāṃ nâsti tyāgêti | evam ihânyabodhicittanindā draṣṭavyā na tu bodhicittam anyathā nôtpadyata eva | |
[英譯] The preceding is said in order to produce the desire for compassion in such as are content with mere thought of enlightenment : as it is said, " None are truly devoted to the religion of Buddha who have not self-renunciation." So in all this a depreciation of the thought of  enlightenment is observable, but it does not amount to saying  that the thought of enlightenment is produced in no other way.
[法護譯] 論曰：是中菩提心者，謂勸發大悲，歡喜敬愛義故。若不依如來教中相應，是人無有出離，此菩提心見可呵厭，如是不名發菩提心者。
Bodhicittamātra-asantuṣṭānāṃ karuṇa-abhilāṣa-saṃjana-artham idam uktaṃ | yathā na te tathāgata-śāsane pravrajitā yeṣāṃ na asti tyāga iti |
對於不是惟獨菩提心就滿足的人來說，而是為了生起對於大悲的欲求。此中有言：他們在如來教法中，不是如此出家，這些人就是沒有捨離(自己的安樂)。
evam iha anya-bodhicitta-nindā draṣṭavyā na tu bodhicittam anyathā na utpadyata eva | |
這樣，在此處，其他的菩提心現前是可譏嫌。但，不是說，菩提心以其他的方法就不能生起。

51.
yathā daśadharmakasūtre deśitaṃ | iha kulaputra bodhisatvo gotrasthaḥ sann anutpāditabodhicittaḥ tathāgatena vā tathāgataśrāvakeṇa vā saṃcodyamānaḥ saṃvedyamānaḥ samādāpyamāno 'nuttarāyāṃ samyaksambodhau bodhicittam utpādayatîdaṃ prathamaṃ kāraṇaṃ bodhicittôtpādāya | saṃbodher vā bodhicittasya vā varṇaṃ bhāṣyamāṇaṃ śrutvânuttarāyāṃ samyaksaṃbodhau cittam utpādayatîdaṃ dvitīyaṃ kāraṇaṃ | sa satvā ... naśaraṇān advīpān dṛṣṭvā kāruṇyacittam upasthāpya yāvad anuttarāyāṃ samyaksambodhau cittam utpādayatîdaṃ tṛtīyaṃ kāraṇaṃ bodhicittôtpādāya | sa tathāgatasya sarvâkāraparipūrṇatāṃ dṛṣṭvā prītim utpādyânuttarāyāṃ samyaksaṃbodhau cittam utpādayatîdaṃ caturthaṃ kāraṇam iti |
[英譯] As is shown in the Dasadharmaka Sutra : "In this world, my  son, one who is destined to become Bodhisatva, without  having gotten spiritual enlightenment, being by some Tathagata  or a pupil of such an one aroused, instructed, encouraged,  produces thought towards the highest illumination, this is the  first cause of producing that thought ; or he has heard recounted  the glory of full illumination or enlightenment, this is the  second cause ; again, he had beheld living beings without protection, without refuge, without haven, and has called up  feelings of compassion till that he produces thought of perfect  enlightenment, this a third cause ; or when he has beheld  how complete in every form is the state of a Tathagata, this  is a fourth cause.
[法護譯] 如十法經云：善男子！若諸菩薩體性發菩提心時，得值如來及聲聞。眾教化勸發阿耨多羅三藐三菩提心，是名最初喜樂發菩提心相。若聞說菩提及菩提心已，即發阿耨多羅三藐三菩提心者，是名第二喜樂發菩提心相。若彼眾生無歸無救見是二種住大悲心，乃至發阿耨多羅三藐三菩提心者，是名第三喜樂發菩提心相。若見如來眾相圓滿即生敬愛，乃至是名第四發菩提心相。
yathā daśadharmakasūtre deśitaṃ | iha kulaputra bodhisatvo gotrasthaḥ sann anutpādita-bodhicittaḥ tathāgatena vā tathāgata-śrāvakeṇa vā saṃcodyamānaḥ saṃvedyamānaḥ samādāpyamāno 'nuttarāyāṃ samyaksambodhau bodhicittam utpādayati idaṃ prathamaṃ kāraṇaṃ bodhicitta-utpādāya |
如同十法經所顯示：善男子！在這個世間中，種姓位菩薩，未生菩提心，當他為如來或聲聞眾所勸、所教、所勉的時候，對於無上等正覺菩提，生起菩提心。這是最初原因，使令菩提心生起。
saṃbodher vā bodhicittasya vā varṇaṃ bhāṣyamāṇaṃ śrutvā anuttarāyāṃ samyaksaṃbodhau cittam utpādayati idaṃ dvitīyaṃ kāraṇaṃ |
當有人正說菩提或菩提心的功德的時候，他已經聽到之後，即發阿耨多羅三藐三菩提心，這是第二個原因。
sa satvān anāthān aśaraṇān advīpān dṛṣṭvā kāruṇya-cittam upasthāpya yāvad anuttarāyāṃ samyaksambodhau cittam utpādayati idaṃ tṛtīyaṃ kāraṇaṃ bodhicittôtpādāya |
眾生無護、無歸、無庇護，他已見到這些狀況之後。已安住大悲心之後，乃至發阿耨多羅三藐三菩提心，這是第三個原因。
sa tathāgatasya sarva-ākāra-paripūrṇatāṃ dṛṣṭvā prītim utpādya anuttarāyāṃ samyaksaṃbodhau cittam utpādayati idaṃ caturthaṃ kāraṇam iti |
他已見到如來眾相圓滿之後，生起歡喜之後，發阿耨多羅三藐三菩提心，這是第四個原因。

52.
tac ca bodhicittaṃ dvividhaṃ bodhipraṇidhicittaṃ ca bodhiprasthāna cittaṃ ca | yathâryagaṇḍavyūhasūtre bhāṣitaṃ | durlabhāḥ kulaputra te satvāḥ sarvaloke ye 'nuttarasyāṃ samyaksaṃbodhau cittaṃ praṇidadhati | tato 'pi durlabhatamās te satvā ye 'nuttarāṃ samyaksaṃbodhim abhisaṃprasthitêti |
[英譯] Moreover, the thought of enlightenment has  two stages : (i) the resolution thereunto ; and (2) the advancement toward the same. As the holy Gandavyuha says :  " Rare, my son, in all the world are such beings as make  resolution toward the highest illumination, yet rarer than  these and rarest are they that have started toward the same."  
[法護譯] 論曰：菩提心者，此有二種：一者、願菩提心。二者、住菩提心。如華嚴經云：善男子！復有眾生於眾生界願證難得阿耨多羅三藐三菩提心。復有眾生住是難得阿耨多羅三藐三菩提心。
tac ca bodhicittaṃ dvividhaṃ bodhipraṇidhicittaṃ ca bodhiprasthāna-cittaṃ ca |
而且這個菩提心有二種。一、願求菩提的心。二、向菩提前進的心。
Yathā ārya-gaṇḍa-vyūha-sūtre bhāṣitaṃ | durlabhāḥ kulaputra te satvāḥ sarvaloke ye 'nuttarasyāṃ samyaksaṃbodhau cittaṃ praṇidadhati |
如華嚴經云：善男子！在一切世界中，有些眾生是難得的，就是那些願證阿耨多羅三藐三菩提心的人。
tato 'pi durlabhatamās te satvā ye 'nuttarāṃ samyaksaṃbodhim abhisaṃprasthitā iti |
然而，有些眾生比這個更難得，就是那些向著阿耨多羅三藐三菩提心前進的人。

53.
tatra bodhipraṇidhicittaṃ | mayā buddhena bhavitavyam iti cittaṃ praṇidhānād utpannaṃ bhavati | śūraṅgamasūtre 'pi | śāṭhyôtpāditasyâpi bodhicittasya buddhatvahetutvâbhidhānāt | kaḥ punar vādaḥ kiñcid eva kuśalaṃ kṛtvā |
[英譯] The first of these, the thought of the resolution towards  enlightenment, is produced by the decision of the mind : "I  must become a Buddha," for the Surangama Sutra says that  the thought of enlightenment produced by actual deception is  a cause of Buddhahood, how much more shall we say this if one has done ever so little good ? "
[法護譯] 論曰：一者、願證作佛。一者、願住受生。又首楞嚴經說：因於某甲佛所發菩提心，云何復作少善根耶？
tatra bodhipraṇidhicittaṃ | mayā buddhena bhavitavyam iti cittaṃ praṇidhānād utpannaṃ bhavati |
此中，願求菩提的心。我一定要成為佛陀，這樣的心是因為願求而生起。
śūraṅgamasūtre 'pi | śāṭhya-utpāditasya api bodhicittasya buddhatva-hetutva-abhidhānāt | kaḥ punar vādaḥ kiñcid eva kuśalaṃ kṛtvā |
又在首楞嚴經中，因為有說到：縱使以諂曲的方式而生起菩提心，也是成佛的原因。又，什麼經論談論到，已作如此少的善根，就可以發菩提心？

54.
yathôktaṃ bhadrakalpikasūtre | ghoṣadatto nāma tathāgato yatra nakṣatrarājena tathāgatena prathamaṃ bodhicittam utpāditaṃ tāmbūlapatraṃ dattvā gopālakabhūtena | evaṃ vidyutpradīpo nāma tathāgato yatra yaśasā tathāgatena prathamaṃ bodhicittam utpāditaṃ daśikāṃ dattvā tantravāyabhūtena | evam anantaprabho nāma tathāgato yatrârciṣmatā tathāgatena prathamaṃ bodhicittam utpāditaṃ tṛṇapradīpaṃ dattvā nagarâvalambakabhūtena | evaṃ dṛḍhavikramo nāma tathāgato yatra duṣpradharṣeṇa tathāgatena prathamaṃ bodhicittam utpāditaṃ dantakāṣṭhaṃ dattvā kāṣṭhahārakabhūtenêty ādi | |
[英譯] So says the Bhadrakalpika  Sutra :  " There was the Bodhisatva called Ghoshadatta,  in whose case the thought of enlightenment was kindled by  the Tathagata Nakshatraraja under the guise of a herdsman  by giving him a betel leaf ; so, too, Yaśas in the case of  Vidyutpadipa, by giving him a hem-fringe under guise of a  weaver ; and Anantaprabha, to whom Arcishmant gave a  rush-light under guise of an inhabitant of the outskirts of the  town ; and Drdhavikrama, to whom Duspradarsa as a wood-carrier gave a piece of tooth-wood.
[法護譯] 如賢劫經云：昔星宿王如來於施音如來所初發菩提心時，為牧羊人以耽步羅葉施彼佛故。無量名稱如來於電光如來所初發菩提心時，為織氈師以上妙衣施彼佛故。焰光如來於無量光如來所初發菩提心時，住城邑中以草燈炬施彼佛故。難勝如來於堅固步如來所初發菩提心時，為採樵者以少齒木施彼佛故。功德幢如來於妙吉祥稱如來所初發菩提心時，為攻醫師以一庵摩羅果施彼佛故。
Yathā uktaṃ bhadra-kalpika-sūtre | ghoṣadatto nāma tathāgato yatra nakṣatrarājena tathāgatena prathamaṃ bodhicittam utpāditaṃ tāmbūla-patraṃ dattvā gopālaka-bhūtena |
如賢劫經云：昔星宿王如來，於施音如來所，初發菩提心時，為牧羊人，已布施耽步羅葉之後。
evaṃ vidyutpradīpo nāma tathāgato yatra yaśasā tathāgatena prathamaṃ bodhicittam utpāditaṃ daśikāṃ dattvā tantravāyabhūtena |
同樣的，名稱如來，於電光如來所，初發菩提心時，為織氈師，以上妙衣施彼佛故。
evam anantaprabho nāma tathāgato yatra arciṣmatā tathāgatena prathamaṃ bodhicittam utpāditaṃ tṛṇapradīpaṃ dattvā nagara-avalambaka-bhūtena |
同樣的，焰光如來，於無量光如來所，初發菩提心時，住城邑中，以草燈炬施彼佛故。
evaṃ dṛḍhavikramo nāma tathāgato yatra duṣpradharṣeṇa tathāgatena prathamaṃ bodhicittam utpāditaṃ danta-kāṣṭhaṃ dattvā kāṣṭha-hāraka-bhūtena ity ādi | |
同樣的，難勝如來，於堅固步如來所，初發菩提心時，為採樵者，以少齒木施彼佛故。

55.
caryâvikale 'pi ca bodhicitte nâvamanyatā karttavyā | tasyâpy anantasaṃsārasukhaprasavanatvāt | yathâryamaitreyavimokṣe varṇitaṃ | tad yathâpi nāma kulaputra cittam api vajraratnaṃ sarvaprativiśiṣṭaṃ suvarṇâlaṃkāram abhibhavati | vajraratnanāma ca na vijahāti | sarvadāridryaṃ vinivarttayati | evam eva kulaputrâśayapratipattibhinnam api sarvajñatācittôtpādavajraratnaṃ sarvaśrāvakapratyekabuddhaguṇasuvarṇâlaṃkāram abhibhavati bodhisattvanāma ca na vijahāti | sarvasaṃsāradāridryaṃ vinivarttayatîti |
[英譯] Furthermore, even when  the thought of enlightenment is deficient in corresponding conduct, we need think no scorn of it ; for [though it cannot  then emancipate] it may yet engender happiness through an  endless chain of births. To this effect is the description in  the holy Maitreyavimoksha : " Verily, my son, even when  broken the diamond-gem is distinguished above all others and  outweigheth a golden ornament, and does not lose the name of Examples of such causation by means of (small) acts of kindness.  diamond-gem ; it turneth back all poverty. So also the diamond  of the production of the thought of perfect enlightenment,  even though divorced from good intention and conduct, out-weigheth the gold ornament of the virtues of mere Sravakas  and Pratyekabuddhas, and does not lose the name of thought of  enlightenment, but turneth the affliction of all rebirths."
[法護譯] 論曰：此初發菩提心非滿足行，此訶厭事猶能解脫輪轉得無量樂。如慈氏解脫經云：善男子！譬如有寶名曰金剛，能斷一切貧窮苦故。善男子！此一切智心亦復如是，能斷一切輪迴苦故。
Caryā-vikale 'pi ca bodhicitte na avamanyatā kartavyā | tasya apy ananta-saṃsāra-sukha-prasavanatvāt |
而且，縱使在初發菩提心時，而行為有缺失的情況下，不應該藐視。因為，他猶能在無量的輪轉中，產生快樂。
Yathā ārya-maitreya-vimokṣe varṇitaṃ | tad yathā api nāma kulaputra cittam api vajra-ratnaṃ sarva-prativiśiṣṭaṃ suvarṇa-alaṃkāram abhibhavati | vajraratnanāma ca na vijahāti | sarva-dāridryaṃ vinivarttayati |
如同在聖慈氏解脫經中所云：善男子！事實上也是如此，譬如破碎的金剛寶是勝過一切寶石。也勝過黃金的裝飾品。也未失去金剛寶石的名稱。能斷除一切貧窮苦。
evam eva kulaputra āśaya-pratipatti-bhinnam api sarva-jñatā-citta-utpāda-vajra-ratnaṃ sarva-śrāvaka-pratyekabuddha-guṇa-suvarṇa-alaṃkāram abhibhavati bodhisattvanāma ca na vijahāti | sarva-saṃsāra-dāridryaṃ vinivarttayati iti |
善男子！令此一切智心生起的金剛寶石也是這樣。縱使，在意樂與行為上有破壞。勝過一切聲聞、獨覺功德的黃金裝飾品。也未失去菩薩的名稱。能斷一切輪迴貧窮苦。

56.
itaś ca vinâpi caryayā bodhicittam upakārakam iti jñātavyaṃ | yenâpararājâvavādakasūtre kathitaṃ | yasmāc ca tvaṃ mahārāja bahukṛtyo bahukaraṇīyaḥ | asahaḥ sarveṇa sarvaḥ sarvathā sarvaṃ sarvadā dānapāramitāyāṃ śikṣituṃ | evaṃ yāvat prajñāpāramitāyāṃ śikṣituṃ | tasmāt tarhi tvaṃ mahārājâivam eva samyaksambodhichandaṃ śraddhāṃ tra ... praṇidhiṃ ca gacchann api tiṣṭhann api niṣaṇṇo 'pi śayāno 'pi jāgrad api bhuñjāno 'pi | pivann api | satatasamitam anusmara | manasikuru bhāvaya |
[英譯] From what follows we see that even without practice the thought  of enlightenment is to be recognized as a helpful thing, since  we are told in the second Rājāvavādaka Sutra : " Forasmuch  also as thou, O King, hast much to do, many duties to perform,  thou art not capable of being instructed in every time, manner  and place in the perfection of liberality ..." (and so on down to)  in the perfection of wisdom ; therefore, O King, for ever and  aye mark, learn and practise desire for full enlightenment, cultivate faith [striving for thine object] and earnest aspiration ;  when thou walkest, standest, sittest, sleepest, wakest, eatest, or  drinkest, for ever and aye mark, learn and inwardly digest.
[法護譯] 論曰：唯此發菩提心者得近彼果，應如是知。又善諫經云：佛言：大王！汝若謂多種作中能多種作者未？若我一切行中行一切行，一切處中利一切處，謂學布施波羅蜜多。如是乃至學般若波羅蜜多。大王！是故汝於三藐三菩提亦復如是，樂欲發生淨信意願利他，行住坐臥、若夢覺時、若飲食時，而常具足隨念作意。
itaś ca vinā api caryayā bodhicittam upakārakam iti jñātavyaṃ |
從此而言，唯此發菩提心，而無行為上的實踐，應該知道還是有益的。
Yena apara-rāja-avavādaka-sūtre kathitaṃ | yasmāc ca tvaṃ mahārāja bahukṛtyo bahukaraṇīyaḥ | asahaḥ sarveṇa sarvaḥ sarvathā sarvaṃ sarvadā dānapāramitāyāṃ śikṣituṃ | evaṃ yāvat prajñā-pāramitāyāṃ śikṣituṃ |
以此，另一部善諫經中說：大王！汝如果認為有許多要作，或抱怨有許多要實行。在學習布施波羅蜜多中，每一件事情都不耐心，在每一刻、每一方式、每一地方。如是乃至學般若波羅蜜多。
tasmāt tarhi tvaṃ mahārāja evam eva samyaksambodhi-chandaṃ śraddhāṃ tra ... praṇidhiṃ ca gacchann api tiṣṭhann api niṣaṇṇo 'pi śayāno 'pi jāgrad api bhuñjāno 'pi | pivann api | satata-samitam anusmara | manasikuru bhāvaya |
因此，在那種情況下，大王！汝也是這樣子。對於三藐三菩提的樂欲、淨信、誓願。當你行、住、坐、臥、眠、覺、飲、食時，應該常常相續隨念、作意、修習。

57.
sarvabuddhabodhisatvapratyekabuddhâryaśrāvakapṛthagjanānām ātmanaś câtītânāgatapraty-utpannāni sarvakuśalamūlāny abhisaṃkṣipya tulayitvā piṇḍayitvânumodasvâgrayânumodanayā yāvad ākāśasamatayā nirvāṇasamatayânumodasvânumodya ca sarvabuddhabodhisatvapratyeka-buddhâryaśrāvakāṇāṃ pūjākarmaṇe niryātaya | niryātya ca sarvasatvasādhāraṇāni kuru | tataḥ sarvasatvānāṃ yāvat sarvajñātapratilambhāya sarvabuddhadharmaparipūraṇāya dine dine traikālyam anuttarāyāṃ samyaksaṃbodhau pariṇāmayâ evaṃ khalu tvaṃ mahārāja pratipannaḥ san rājyaṃ kārayiṣyasi rājyakṛtyāni ca na hāyayiṣyasi bodhisaṃbhārāṃś ca paripūrayiṣyasîti | |
[英譯] Add, weigh and count up thine own merits past, future and  present, and those of all Buddhas, Bodhisatvas, Pratyeka-buddhas, disciples and laics, rejoice in them with exceeding  great joy, yea, as if they were equal to pure ether or nirvana  itself rejoice therein, and when thou hast rejoiced devote those  merits to doing worship to Buddhas, Bodhisatvas, and disciples,  [10] and this done, make them common to all creatures ; then  apply them day by day, morning, noon and night, to perfect  enlightenment, for the sake of all creatures fulfilling all the  qualities of the Buddha and acquiring omniscience. Thus,  O King, so equipped thou shalt truly rule, and shalt never be  lacking in all the duties of royalty and shalt fully attain the  requisites of Buddhahood."
[法護譯] 觀察諸佛菩薩聲聞緣覺諸異生身等，積集過去未來現在一切善根，稱量已和合已，應隨喜者而自現前隨喜，乃至遍虛空界遍涅槃界亦自隨喜。又，復隨喜一切諸佛菩薩緣覺及聲聞眾供養事業，平等迴向一切眾生，乃至令諸眾生得一切智智，普皆圓滿諸佛善法，日日三時迴向阿耨多羅三藐三菩提。大王！汝以如是正行得名王者，不捐寶位，求菩提行，亦獲圓滿。
Sarva-buddha-bodhisatva-pratyekabuddha-āryaśrāvaka-pṛthagjanānām ātmanaś ca atīta-anāgata-pratyutpannāni sarva-kuśala-mūlāny abhisaṃkṣipya tulayitvā piṇḍayitvā anumodasva agrayā anumodanayā yāvad ākāśa-samatayā nirvāṇa-samatayā anumodasva anumodya ca sarva-buddha-bodhisatva-pratyekabuddha-āryaśrāvakāṇāṃ pūjā-karmaṇe niryātaya | niryātya ca sarvasatva-sādhāraṇāni kuru |
在觀察諸佛、菩薩、緣覺、聖聲聞、異生等以及自己，過去、未來、現在的一切善根之後，稱量已、和合已，你應該以最大的隨喜，樂於這些善根。乃至你應該以與虛空相等或是與涅槃相等的隨喜，樂於這些善根。又，已經隨喜之後，為了作供養，將這些善根當作禮物，送給一切佛、菩薩、緣覺及聖聲聞眾。已經奉獻之後，將這些善根平等送給一切眾生，應該這樣作。
tataḥ sarva-satvānāṃ yāvat sarva-jñāta-pratilambhāya sarva-buddha-dharma-paripūraṇāya dine dine traikālyam anuttarāyāṃ samyaksaṃbodhau pariṇāmaya | evaṃ khalu tvaṃ mahārāja pratipannaḥ san rājyaṃ kārayiṣyasi rājya-kṛtyāni ca na hāyayiṣyasi bodhisaṃbhārāṃś ca paripūrayiṣyasi iti | |
之後，乃至為了令諸眾生得一切智，為了令諸眾生圓滿諸佛的法，所以日日三時，迴向阿耨多羅三藐三菩提。大王！汝已經做到這樣的話，你將會是真正地統治，而且不會捐害國王應作的事情，也圓滿菩提的資糧。

58.
atrâiva câsya vipākôktaḥ | sa khalu punas tvaṃ mahārāja tasya samyaksaṃbodhicittakuśalamūla-karmaṇo vipākenânekaśatakṛtvo deveṣûpapanno 'bhūḥ | anekaśatakṛtvo manuṣyeṣûpapanno 'bhūḥ | sarvāsu ca devamanuṣyôpapattiṣv ādhipatyam eva kārayasi | na ca tāvat tava mahārāja tasya samyaksaṃbodhicittasya kuśalakarmaṇônatvaṃ vâpūrṇatvaṃ vā prajñāyate | api ca mahārājâikam api samyaksaṃbodhicittaṃ sarvasattvôttāraṇârambaṇatvāt sarvasatvâmocanârambaṇatvāt sarvasatva-samāśvāsanârambaṇatvāt sarvasatvaparinirvāṇârambaṇatvād aprameyâsaṃkhyeya-kuśalôpacayam | kaḥ punar vādo yâivaṃ bahulīkarotîti ||
[英譯] In the same passage, the fruit of all this is described : Moreover thou, O King, by the fruit
of the meritorious action, consisting in the thought of enlightenment, wast re-born many an hundred times amongst the devas ; and as oft among men ; and in all thy re-births thou barest sovereignty. And for thee, O King, no failing or incompleteness of this merit is foreknown. Yea, even a single thought of enlightenment, in that it forms the basis of the deliverance, loosening, consolation and final salvation of all creatures, bears in itself the accumulation of boundless, countless good ; how much more shall we say this of producing such thought in many cases ? "
[法護譯] 說是報者，大王！汝於彼時由發菩提心故，善根業報經無量數常生天上，於諸天中作天帝釋，或生人間為人中王。大王！唯一發菩提心善根力故，餘無別業，應知圓滿或未圓滿。以要言之，佛言：大王！唯一發菩提心者，救度一切眾生故，解脫一切眾生故，安隱一切眾生故，究竟令諸眾生至涅槃故，得生無量無數諸善根故。大王！復何說是多種作中能多種作耶？
Atra eva ca asya vipāka-uktaḥ | sa khalu punas tvaṃ mahārāja tasya samyaksaṃbodhicitta-kuśala-mūla-karmaṇo vipākena aneka-śata-kṛtvo deveṣu upapanno 'bhūḥ | aneka-śata-kṛtvo manuṣyeṣu upapanno 'bhūḥ | sarvāsu ca deva-manuṣya-upapattiṣv ādhipatyam eva kārayasi |
在這經文中，也說到這個的果報。大王！汝在那時候，由於這個菩提心、善根業的果報，經無量百次，常生天上。或經無量百次，生於人間。而且，在每一次生於天人中，都是統治者。
na ca tāvat tava mahārāja tasya samyaksaṃbodhicittasya kuśalakarmaṇa ūnatvaṃ vā apūrṇatvaṃ vā prajñāyate | api ca mahārāja ekam api samyaksaṃbodhicittaṃ sarvasattva-uttāraṇa-ārambaṇatvāt sarvasatva-āmocana-ārambaṇatvāt sarvasatva-samāśvāsana-ārambaṇatvāt sarvasatva-parinirvāṇa-ārambaṇatvād aprameya-asaṃkhyeya-kuśala-upacayam | kaḥ punar vādo ya evaṃ bahulīkaroti iti ||
又，大王！你這個菩提心、善根的缺失或不圓滿，不能預知。大王！縱使一個菩提心，因為是救度一切眾生的基礎，因為是解脫一切眾生的基礎，因為是安隱一切眾生的基礎，因為是究竟令諸眾生至涅槃的基礎，能積聚無量無數的善。又，我們將要說明發菩提心這件事有多少種方式呢？

59.
etac ca bodhicittaṃ rūpakāyadarśanôtpannaṃ | tatra pūrvâvadāne paṭhyate | evaṃ tāvat praṇidhi-bodhicittaṃ veditavyaṃ | idaṃ tu vaktavyaṃ kim abhūmipraviṣṭhasyâpi bodhisatvasamvarâdhikāro 'sti na vêti | astîti veditavyaṃ ākāśagarbhasūtre lābhasatkārârthaṃ mūlâpattiśravaṇāt | daśabhūmika-sūtre tu prathamāyāṃ bhūmau darśitaṃ | na ca kañcit satkārāṃ kasyacit sakāśāt pratikāṃkṣaty anyatra mayâivâiṣāṃ sarvasatvānāṃ sarvôpakaraṇabāhulyam upanāmayitavyam iti |
[英譯] And this thought of enlightenment is produced by the sight  of the Visible Body of Buddha, as we read in the Purvāvaddna :  "So much concerning the thought of resolution towards  enlightenment. But the following is to be said : ' For a man  who has not entered on the " stages '' is there any qualification  for taking the Bodhisatva's vow of restraint or not ? ' ' Yes,  there is,' it must be known, because we hear in the Akāsagarbha  Sutra of ' a radical sin ' [which consists in hurting one's neighbour for one's personal gratification] for the sake of honour  and gain."   Now, in the Dasahhumika Sutra at the first stage the  matter is set forth thus : " And he doth not at all long for  honour from any one, thinking to himself, ' It is I who must  minister unto all creatures yonder a plenitude of succour.' "  
[法護譯] 論曰：此菩提心行相者，經說過現緣起：如是願菩提心。說入何地菩薩得戒？有云：九地。《虛空藏經》云：名聞利養是諸罪本。《十地經》云：說初地中於彼利養無有少分親近希求，若諸眾生來至我所，一切所須倍多給與。
etac ca bodhicittaṃ rūpa-kāya-darśana-utpannaṃ | tatra pūrva-avadāne paṭhyate | evaṃ tāvat praṇidhi-bodhicittaṃ veditavyaṃ | idaṃ tu vaktavyaṃ kim abhūmi praviṣṭhasya api bodhisatva-samvara-adhikāro 'sti na vā iti | asti iti veditavyaṃ ākāśa-garbha-sūtre lābha-satkāra-arthaṃ mūla-āpatti-śravaṇāt |
而且，此菩提心，因為見到佛陀的色身而生起。此中，在過去本事中說：如是乃至願菩提心應知。但是接下來，這件事應該被說：尚未入地的人，有受菩薩律儀的資格嗎？應該知道是有的。因為在虛空藏經中我們聽到：為了名聞、利養，是根本的罪。
Daśa-bhūmika-sūtre tu prathamāyāṃ bhūmau darśitaṃ | na ca kañcit satkārāṃ kasya cit sakāśāt pratikāṃkṣaty anyatra mayā eva eṣāṃ sarva-satvānāṃ sarva-upakaraṇa-bāhulyam upanāmayitavyam iti |
但在十地經中，在初地中是這樣說：他一點也不會向任何人希求恭敬。若諸眾生來至我所，一切所須倍多給與。

60.
tathā câha | pramuditāyāṃ bodhisatvabhūmau suvyavasthito bhavaty acalanayoge... ti | punaś côktaṃ | tathāga-tavaṃśaniyato bhavati saṃbodhiparāyaṇêti | ākāśagarbhasūtre tv āha | śrāvakayānam evâsya na bhavati prāg eva mahāyānam iti | tathâryôgraparipṛcchāyāṃ mātsaryaparyavanaddhasyâpi śikṣāpadāni prajñaptāni | pramuditāyāṃ tu paṭhyate | ātmasaṃjñâpagamāc câsyâtmasneho na bhavati | kutaḥ | punaḥ sarvôpakaraṇasnehêti | tathā mastakâdidānam apy atrâsyôktaṃ | |
[英譯] So too the author says : " The same bodhisatva in the stage  named Pramuditā becometh fully stablished in unswerving  devotion. ..." And again : [ii] '' Fixed in the family of  the Tathagata he becomes predestined to full enlightenment."  In the Akāsagarbha Sutra he says : " He has now no ' Disciples '  vehicle, much less the Great Vehicle," So too in the holy  Ugrapariprcchā. The duties are enjoined even on one " tied  and bound " by uncharitableness. But in the Pramuditā we  read: "And after losing the notion of a self, he has no selflove, how much less love for any service ; " and it is said here that he gives his head for a fellow-man.
[法護譯] 論曰：如其所言，則極喜地菩薩得善住不動相應，復說生如來家決定趣向成等正覺。又《虛空藏經》說：聲聞乘而不能得如是，唯除樂大乘者。如《最上授所問經》云：是慳嫉法，正說名縛，具表此學。說極喜地，遠離我想，我執不起。云何復執一切所須，如說施頭目等？
tathā ca āha | pramuditāyāṃ bodhisatvabhūmau suvyavasthito bhavaty acalana-yoge... ti | punaś ca uktaṃ | tathāgata-vaṃśa-niyato bhavati saṃbodhi-parāyaṇa iti |
論主也如此說：在極喜地的菩薩，善住於不動的修行中。復說生如來家，決定趣向成等正覺。
Ākāśa-garbha-sūtre tv āha | śrāvakayānam eva asya na bhavati prāg eva mahāyānam iti | tathā ārya-ugraparipṛcchāyāṃ mātsarya-paryavanaddhasya api śikṣāpadāni prajñaptāni | pramuditāyāṃ tu paṭhyate | ātma-saṃjñā-apagamāc ca asya ātmasneho na bhavati | kutaḥ | punaḥ sarva-upakaraṇa-sneha iti | tathā mastaka-ādidānam apy atra asya uktaṃ | |
又，在虛空藏經中說：聲聞乘沒有如是我慢，更何況是大乘者？(英譯注腳：當他已達到初極喜地，沒有我慢，也沒有渴望別人的尊敬。如果說聲聞乘沒有我慢，更何況大乘的行者呢？)如在聖郁伽長者所問中說：為了被慳嫉所纏縛的人，也已經制立規定。但是，在極喜地中，我們讀到：因為遠離我想的緣故，他沒有我愛。怎麼會愛著一切所須呢？如同在這裡所說的，布施他的頭等。

61.
evam ādi sūtreṣu bhūmipraviṣṭasyâpi śikṣāprajñaptir dṛśyate | yatra vâsāmānyena bodhisatvam adhikṛtyôpadeśas tatrâbhyāsayogyatayā pratiṣedhavākyena vâdikarmikabodhisatvena na śikṣitavyaṃ bhaved etat | ubhayâsaṃbhave tu sarvatra śikṣitavyaṃ | tatrâpy ekasyāṃ śikṣāyāṃ śikṣaṇāyām aśaktasyêtaraśikṣânabhyāsādanâpattiḥ | |
[英譯] In these and  other sutras we find the rules of conduct declared for the  Bodhisatva who has entered the Stages. Then where the  teaching concerns the Bodhisatvas in general, the beginner  should not have to observe the rules (i) when he is unfit to  observe them, (2) when he is prohibited. When, however,  neither of these two obstacles are present, he should in all  cases observe the rule. But when one is observing one rule  there is no fault in not observing another, in case one is not able.
[法護譯] 論曰：如是等經，入地已去正表此學。若遍論菩薩彼相應修習中，或復遮止不應頓作，菩薩未能學故，應知此二種遍諸學處。又一種學於成就作用不能學故，雖不修習亦無過失。
evam ādi sūtreṣu bhūmi-praviṣṭasya api śikṣā-prajñaptir dṛśyate | yatra vā asāmānyena bodhi-satvam adhikṛtya upadeśas tatra abhyāsa-yogyatayā pratiṣedha-vākyena vā ādikarmika-bodhi-satvena na śikṣitavyaṃ bhaved etat |
在這些眾多的經中，我們也發現，為了已入地的菩薩，而制定的規矩。在那些地方，關於菩薩的教導是普遍的。在這個地方，由於不能重複的練習，或是由於遮止的言論，初開始學習的菩薩，不需要學習這些。
Ubhaya-asaṃbhave tu sarvatra śikṣitavyaṃ | tatra apy ekasyāṃ śikṣāyāṃ śikṣaṇāyām aśaktasya itara-śikṣā-anabhyāsādana-āpattiḥ | |
但是，當這二種障礙不存在的時候，在所有情況下，他應該學習。又，當他正在學習某一種規定的時候，沒有能力去修習其他的規定，也是無過失。

62.
āryâkṣayamatisūtre 'py evam avocat | dānakāle śīlôpasaṃhārasyopekṣêti vistaraḥ | na câtra śithilena bhavitavyaṃ na ca śeṣāsu na samudāgacchati |  yathābalaṃ yathābhajamānam iti daśabhūmikasūtre vacanāt | ayaṃ ca saṃvaraḥ strīṇām api mṛdukleśānāṃ bodhyabhilāṣacittānāṃ labhyate | uktaṃ hi bodhisatvaprātimokṣe | caturbhiḥ śāriputra dharmaiḥ samanvāgatāḥ bodhisatvāḥ satyavādino bhavantîty ārabhyâha | iha śāriputra kulaputro vā kuladuhitā vânuttarāyāṃ samyaksaṃbodhau cittam utpādyârabdhavīryo viharati kuśaladharmaparyeṣaṇāyêty ārabhya sarvôpadeśaḥ | | saṃvaragrahaṇaṃ ca bodhisatvaśikṣāpadâbhyāsaparamasya sāṃvarikasyântikāt kartavyaṃ | evaṃ hy asya śikṣâtikrame tīvram apatrāpyaṃ guruvisaṃvādanabhayaṃ côtpadyate | tatra cânābhogataḥ premagauravasiddhir ity eṣa sāmānyasaṃvaradharmaḥ | atâiva bodhisatvāḥ tathāgatānāṃ purataḥ śikṣāṇām anyatama-śikṣāniṣpattikāmāḥ samādānaṃ kurvanti | tasya ca kalyāṇamitrasyâbhāve daśadigavasthitabuddha-bodhisatvâbhimukhībhāvabhāvanayā saṃvaro grāhyaḥ saṃvaram ātmabalaṃ ca tulayitvā | anyathā tu sarvabuddhabodhisatvāḥ sadevakaś ca loko visaṃvāditaḥ syāt |
[英譯] In the holy Akshayamati Sutra, too, the Master speaks  thus : "At the time for giving one can overlook the practice  of morality and so forth. But for all that he must not be  lax, and he does not practise other rules ' according to his  strength, as he is fit,' as says the Dasahhumaka. And this  discipline is attained even in the case of women, when their  sinful inclinations are not violent, and their minds have a  longing for enlightenment. For it is said in the Bodhisattva-prātimoksha : '' When attended by four qualities of righteousness, O Sariputra, the Bodhisatvas become truthful," so he  says at first, and continues : " In this world, Sariputra, either  noble youth or maid, when either has applied his thoughts  to the highest full enlightenment, lives strenuous in the pursuit  of good." With this exordium all the due instruction follows. And the taking of a vow of discipline should be made in  the presence of one who is himself under this discipline, who is  intent on the practice of the precepts of the Bodhisatva. [12]  For by this means, in case of his contravening a precept keen  shame and fear of breaking faith with his guru arise in his mind.  And as to this, it may be noted that the general principle of  a vow of restraint is that without special effort, there comes the  attainment of reverence and love. Hence it is that Bodhisatvas  take the vow upon themselves in presence of Tathagatas, out  of desire for the completion of one or other of the precepts. Otherwise in the absence of a spiritual guide he should take  the vow of restraint before the Bodhisatvas and Buddhas of  the ten regions, imagining their presence, well weighing the  vow and his own strength ; otherwise he might break faith  with the Buddhas and Bodhisatvas and the world and the  devas.
[法護譯] 《無盡意經》云：行廣大布施時，捨淨尸羅。不為懈怠，以先未說亦不集行，如力親近故。又《十地經》說：設犯欲邪行，戒惑染輕微，由樂菩提心故。舍利子！說菩薩別解脫戒成就四法。謂是菩薩於修習中得真實語。舍利子！若善男子善女人發阿耨多羅三藐三菩提心已，志樂精進勤求善法，習諸議論。堅持禁戒，於菩薩學具足修習。由親近於他，如是戒學或時違越、輕毀師尊，極慚愧故起大怖懼。彼復受用尊重愛樂，圓成如是平等戒法。是菩薩於諸佛如來現前戒學發生樂欲正行應別授學，彼或無有善知識者，向十方現在佛菩薩前，專念作觀。隨力稱量已，堅持是戒，勿復欺誑十方一切佛菩薩眾及彼世間諸天人等。
Ārya-akṣaya-mati-sūtre 'py evam avocat | dāna-kāle śīla-upasaṃhārasya upekṣā iti vistaraḥ | na ca atra śithilena bhavitavyaṃ na ca śeṣāsu na samudāgacchati |  yathābalaṃ yathābhajamānam iti daśa-bhūmika-sūtre vacanāt | ayaṃ ca saṃvaraḥ strīṇām api mṛdu-kleśānāṃ bodhy-abhilāṣa-cittānāṃ labhyate |
在聖無盡意經中也這麼說：在布施的時候，能捨棄戒的攝受，如是廣說。但是，在這裡，他不應該是懈怠，且對於其他規定也不可以懈怠，而不修行。因為在十地經有如此說：依照自己的力量，依照適合自己。而且，縱使是女眾，有下品煩惱，內心對於菩提有渴求，也可以成就這個律儀。
uktaṃ hi bodhisatva-prātimokṣe | caturbhiḥ śāriputra dharmaiḥ samanvāgatāḥ bodhisatvāḥ satya-vādino bhavanti ity ārabhya āha | iha śāriputra kulaputro vā kuladuhitā vā anuttarāyāṃ samyaksaṃbodhau cittam utpādya ārabdhavīryo viharati kuśala-dharma-paryeṣaṇāya ity ārabhya sarva-upadeśaḥ | |
因為，在菩薩別解脫戒中有說，經中開頭這樣說：舍利子！成就四法的諸菩薩得真實語。接下來又說：舍利子！在這個世間，善男子或善女人，發阿耨多羅三藐三菩提心之後，為了尋求善法，努力地活著。遵循以這樣開頭的一切教說。
Saṃvara-grahaṇaṃ ca bodhisatva-śikṣāpada-abhyāsa-paramasya sāṃvarikasya antikāt kartavyaṃ | evaṃ hy asya śikṣā-atikrame tīvram apatrāpyaṃ guru-visaṃvādana-bhayaṃ ca utpadyate | tatra ca anābhogataḥ prema-gaurava-siddhir ity eṣa sāmānya-saṃvara-dharmaḥ | ata eva bodhisatvāḥ tathāgatānāṃ purataḥ śikṣāṇām anyatama-śikṣā-niṣpatti-kāmāḥ samādānaṃ kurvanti |
又，他接受律儀，應該在具有律儀者的面前作這件事。什麼是具有律儀者？就是他本身是受持菩薩學處，而且以修習菩薩學處為上的人。為什麼要在他面前接受呢？因為，藉著這樣的方法，在違越規定的情況下，他內心中會生起強烈的慚愧，以及生起大的怖懼，什麼怖懼呢？破壞對師尊的承諾。而且在那種情況下，不需特別的努力，就能達成對於共同律儀法的愛樂與尊重。從此以後，諸菩薩在諸如來的面前完全地承擔這些戒學，因為他們想要完成任何的戒學。
tasya ca kalyāṇa-mitrasya abhāve daśa-dig-avasthita-buddha-bodhisatva-abhimukhī-bhāva-bhāvanayā saṃvaro grāhyaḥ saṃvaram ātmabalaṃ ca tulayitvā | anyathā tu sarva-buddha-bodhisatvāḥ sadevakaś ca loko visaṃvāditaḥ syāt |
然而，他在沒有善知識的情況下，應該在十方現在的佛菩薩面前，來接受律儀，如何接受呢？這裡是藉著觀想諸佛菩薩現前的方法。稱量這個律儀以及自己的能力之後，堅持這個戒。否則，可能會破壞對一切佛菩薩及彼世間諸天人等的承諾。

63.
saddharmasmṛtyupasthānasūtre hi kiñcin mātraṃ cintayitvâpy adadataḥ pretagatir uktā pratijñātaṃ câdadato narakagatiḥ | kiṃ punar anuttaram artham akhilasya jagataḥ pratijñāyâsaṃpādayataḥ |
atâivôktaṃ dharmasaṃgītisūtre | satyagurukeṇa kulaputra bodhisatvena bhavitavyaṃ | satyasaṃgītiḥ kulaputra dharmasaṃgītiḥ | tatra kulaputra katamat satyaṃ yad bodhisatvo 'nuttarāyāṃ samyak-saṃbodhau cittam utpādya tac cittaṃ jīvitahetor api na parityajati na satveṣu vipratipadyate | idaṃ bodhisatvasya satyaṃ | | yat punar bodhisatvo 'nuttarāyāṃ samyaksaṃbodhau cittam utpādya paścāt tac cittaṃ parityajati satveṣu vipratipadyate 'yaṃ bodhisatvasya pratikṛṣṭo mṛṣāvādêti | āryasāgara-matisūtre 'pi deśitaṃ | syād yathâpi nāma sāgaramate rājā vā rājamātro vā sarvaṃ nāgarakaṃ janaṃ śvo bhaktenôpanimantryôpekṣako bhaven nânnapānaṃ samudānayet satyaṃ sarvajanakāyaṃ visaṃvādayet | tatra te 'nnapānabhojanam alabhamānôccagghantaḥ prakrāmeyuḥ | evam eva sāgaramate yo bodhisatvaḥ sarvasatvān āśvāsyâtīrṇatāraṇāyâmuktamocanāyânāśvastâśvāsanāya yāvan na bāhuśrutye 'bhiyogaṃ karoti nâpi tato 'nyeṣu bodhipakṣyakuśalamūleṣu dharmeṣu | ayaṃ bodhisatvo visaṃvādayati sadevakaṃ lokaṃ | evaṃ ca taṃ pūrvabuddhadarśinyo devatôccagghanti vivādayanti | durlabhās te yajñasvāmino ye mahāyajñaṃ pratijñāyôttārayanti | tasmāt tarhi sāgaramate na sā bodhisatvena vāg bhāṣitavyā yayā sadevamānu-ṣâsuraṃ lokaṃ visaṃvādayet | | punar aparaṃ sāgaramate bodhisatvaḥ kenacid evâdhīṣṭo bhavati dharmeṣv arthakaraṇīyeṣu | tatra bodhisatvena vāg bhāṣitā bhavati yāvad ātmaparityāgo 'pi bodhisatvena kartavyo bhavet tatra na punaḥ sa satvo visaṃvādayitavyêti |
[英譯] For in the Saddharma-smrtyupasthdna Sutra we hear of  banishment to the Preta-world as the punishment for refusing  to give some trifle spontaneously, and to hell for refusing what  one has promised. How much more, then, when one has  promised the highest weal of all the world and then does not  carry it out ? Hence, too, the Dharmasangiti Sutra says : '' A Bodhisatva,  fair sir, must reverence truth. To be in concert with truth is  to be in concert with the Law. In this expression, what is  meant by ' truth ' ? When a Bodhisatva, after applying  his thought to supreme enlightenment, will not give up that  thought even to save his life nor deceive the world, that is the  Bodhisatva's truth : but when after such application he does  give up or waver, it is his vile falsehood."  In the holy Sagaramati Sutra, too, it is shown : "It may  be that a king or titular king,  after having summoned all the  townsfolk with an invitation for a feast on the morrow, may  then become negligent and not produce the food and drink,  and break faith with the whole body of the people. Therefrom  they would depart, sneering at not receiving the nourishment  of food and drink. In like manner, O Sagaramati, acts the  Bodhisatva, who, after giving confidence to all men for helping  those to cross who have not crossed, for liberating the unliberated, for giving confidence to those that lack confidence  . . . does not devote himself to religious erudition, nor yet  to the other duties besides this that form sources of merit  connected with enlightenment ; such a Bodhisatva breaks  faith with the world of men and devas. [13] Accordingly,  the deities, who have witnessed all the former Buddhas, sneer at him and abjure him. Hard to find are the patrons of  the sacrifice, who, when they have promised a mighty sacrifice,  fully carry it out. Hence, I say, Sagaramati, that the Bodhisatva should not speak any such word as may make him  deceive the world of gods, men and asuras. Moreover, Sagaramati, a Bodhisatva is often asked to render services. Then  the Bodhisatva so speaks to such an effect that the Bodhisatva  sacrifice his own life : but then no being is to be deceived."
[法護譯] 《正法念處經》說：先少思惟，已後競不施，墮餓鬼趣；語已不施，墮地獄趣。況復無上菩提具足許施無餘世間諸眾生故。如《法集經》云：善男子！菩薩應當尊重實諦。何以故？善男子！以集實諦名為法集。善男子！云何名實諦？若菩薩發阿耨多羅三藐三菩提心，乃至棄捨身命不捨是心，不捨諸眾生故，是名菩薩實諦。若菩薩發阿耨多羅三藐三菩提心已，復於後時棄捨是心及捨諸眾生者，是菩薩為大妄語，實可呵厭。又《海意菩薩所問淨印法門經》云：佛言：海意！譬如世間若王王臣欲餉一切城邑人民，集已棄捨，若飲若食不為辦設，於諸人民則為虛誑。而於飲食少不可得，高聲呵責忿恚而出。佛言：海意！是菩薩亦復如是，於諸眾生未度者令度，不應但修捷語利辯，乃至而不勤修多聞積集諸善菩提分法，彼菩薩者則為虛誑諸天世人。如先佛說，是聖所呵厭，於智大智無上勝智俱極難得。是故當知，菩薩不應但以語言虛誑一切天人世間。復次，海意！或有人來勸請說法施作義利時，彼菩薩隨言為說，乃至棄捨己身修菩薩行不復虛誑一切眾生，當如是知。
Saddharma-smṛty-upasthāna-sūtre hi kiñcin mātraṃ cintayitvā apy adadataḥ pretagatir uktā pratijñātaṃ ca adadato narakagatiḥ | kiṃ punar anuttaram artham akhilasya jagataḥ pratijñāya asaṃpādayataḥ |
因為，在正法念處經中說：縱使稍稍思惟之後，因為沒布施，墮餓鬼趣。已經答應之後，因為沒布施，墮地獄趣。已經答應將無上的利益，給予全部眾生，因為沒有作到，哪結果會如何？
Ata eva uktaṃ dharma-saṃgīti-sūtre | satya-gurukeṇa kulaputra bodhisatvena bhavitavyaṃ | satya-saṃgītiḥ kulaputra dharma-saṃgītiḥ | tatra kulaputra katamat satyaṃ yad bodhisatvo 'nuttarāyāṃ samyaksaṃbodhau cittam utpādya tac cittaṃ jīvita-hetor api na parityajati na satveṣu vipratipadyate | idaṃ bodhisatvasya satyaṃ | | yat punar bodhisatvo 'nuttarāyāṃ samyaksaṃbodhau cittam utpādya paścāt tac cittaṃ parityajati satveṣu vipratipadyate 'yaṃ bodhisatvasya pratikṛṣṭo mṛṣāvāda iti |
因此，在法集經這樣說：善男子！菩薩應當尊重真實諦。善男子！與真實諦相會就是與法相會。善男子！在那段文中，什麼是真實諦？那位菩薩發阿耨多羅三藐三菩提心之後，縱使因為生命的緣故，不會捨棄這個菩提心，不會捨棄諸眾生，這就是菩薩的真實諦。但是，那位菩薩發阿耨多羅三藐三菩提心之後，後來，棄捨這個菩提心，及捨棄諸眾生，這就是菩薩的妄語，實可呵厭。
Ārya-sāgara-mati-sūtre 'pi deśitaṃ | syād yathā api nāma sāgaramate rājā vā rājamātro vā sarvaṃ nāgarakaṃ janaṃ śvo bhaktena upanimantrya upekṣako bhaven na anna-pānaṃ samudānayet satyaṃ sarva-janakāyaṃ visaṃvādayet | tatra te 'nna-pāna-bhojanam alabhamānā uccagghantaḥ prakrāmeyuḥ
又在聖海意菩薩所問淨印法門經中也說：海意！譬如可能是國王或僅有國王的頭銜的人，以明日用餐的方式，邀請一切城邑的人民之後，可能是忽略，也可能沒有收集飲食，可能破壞對一切民眾的信任。在那邊，當沒有得到飲食享用的時候，可能會一邊嘲笑，一邊離開。
evam eva sāgaramate yo bodhisatvaḥ sarvasatvān āśvāsya atīrṇa-tāraṇāya amukta-mocanāya anāśvasta-āśvāsanāya yāvan na bāhuśrutye 'bhiyogaṃ karoti na api tato 'nyeṣu bodhipakṣya-kuśala-mūleṣu dharmeṣu | ayaṃ bodhisatvo visaṃvādayati sadevakaṃ lokaṃ | evaṃ ca taṃ pūrva-buddha-darśinyo devatā uccagghanti vivādayanti |
海意！那位菩薩也是這樣。已經安慰一切眾生之後，為了未度者令度，未解脫者令解脫，未安慰者令其安慰，乃至不勤修多聞，除了語言上的安慰之外，也不積集其他法，這些法是構成與菩提有關聯的善的根源。這個菩薩就是虛誑諸天世人。又，已經見過以前諸佛的天人，也會嘲笑與反駁他。
durlabhās te yajña-svāmino ye mahāyajñaṃ pratijñāya uttārayanti | tasmāt tarhi sāgaramate na sā bodhisatvena vāg bhāṣitavyā yayā sadeva-mānuṣa-asuraṃ lokaṃ visaṃvādayet | | punar aparaṃ sāgaramate bodhisatvaḥ kenacid eva adhīṣṭo bhavati dharmeṣv artha-karaṇīyeṣu | tatra bodhisatvena vāg bhāṣitā bhavati yāvad ātma-parityāgo 'pi bodhisatvena kartavyo bhavet tatra na punaḥ sa satvo visaṃvādayitavya iti |
那些已承諾大的祭祀之後，能使其實現的人。這些祭祀的主人是難得的。海意！因為，在那個時候，菩薩不應該說這個話，由於這語言，虛誑天、人、非天的世間。復次，海意！或有人來勸請說法，施作義利時。在那個情況下，菩薩說的話，乃至菩薩應該棄捨己身。在那個情況下，不虛誑一切眾生。

64.
tasmāt svabalânurūpeṇâikam api kuśalamūlaṃ samādāya rakṣitavyaṃ | yathôktam āryakṣitigarbha-sūtre | ebhir daśabhiḥ kuśalaiḥ karmapathair buddhatvaṃ | na punar yo 'ntaśâikam api yāvajjīvaṃ kuśalaṃ karmapathaṃ na rakṣati atha ca punar evaṃ vadati | ahaṃ mahāyāniko 'haṃ cânuttarāṃ samyaksaṃbodhiṃ paryeṣāmîti | sa pudgalaḥ paramakuhako mahāmṛṣāvādikaḥ sarveṣāṃ buddhānāṃ bhagavatāṃ purato visaṃvādako lokasyôcchedavādī sa mūḍhaḥ kālaṃ kurute vinipātagāmī bhavatîti |
[英譯] Hence, we learn that man must have due regard to his own  powers in undertaking even one meritorious act and then keep  to it. As the holy Kshitigarbha Sutra says : '' Buddhaship is to  be got by those ten salutary courses of conduct ; but not by  such an one as does not even keep during his life to even one  good path of action, and then, on the other hand, makes such  speeches as : 'I am one of the Great Vehicle,' or ' I am  pursuing the Highest enlightenment.' That man is a thorough  impostor, an utter liar and deceiver of the world before all the  venerable Buddhas, in asserting that death ends all, that fool  dies with the doom of suffering before him."
[法護譯] 論曰：故知自力所集，隨其行相於一善道亦應守護。如《地藏十論經》云：如是十善業道佛所證果，若不真實守護一善業道，乃至臨命終時，而自稱言：我是真實行大乘者，我求阿耨多羅三藐三菩提者。當知是人是極虛詐，是大妄語，對十方界佛世尊前誑惑世間，說空斷見，誘誑愚癡，身壞命終，墮諸惡趣。
[參考] 大乘大集地藏十輪經卷第九
善男子！若菩薩摩訶薩成就如是十輪，能速證得阿耨多羅三藐三菩提。所以者何？於過去世，一切如來、應、正等覺，皆悉遠離十惡業道，皆悉稱揚、讚歎如是十善業道所得果報。為欲長養一切眾生，利益、安樂、菩提道故；為欲除滅一切眾生業煩惱苦，令無餘故；為欲枯竭三惡趣故；為欲紹隆三寶種故；為欲斷除三界有故；為欲永斷蘊、界、處故；為令一切速入無畏涅槃城故；廣說如前遠離十種不善業道所得果報。是故，善男子！若不真實希求如是十善業道所證佛果，及不真實下至守護一善業道，乃至命終而自稱言：我是真實行大乘者，我求無上正等菩提。當知如是補特伽羅，是極虛詐、是大妄語。對十方界佛世尊前，誑惑世間，無慚、無愧，說空斷見，誘誑愚癡；身壞命終墮諸惡趣。
tasmāt svabala-anurūpeṇa ekam api kuśalamūlaṃ samādāya rakṣitavyaṃ | yathā uktam ārya-kṣiti-garbha-sūtre | ebhir daśabhiḥ kuśalaiḥ karma-pathair buddhatvaṃ | na punar yo 'ntaśa ekam api yāvajjīvaṃ kuśalaṃ karmapathaṃ na rakṣati atha ca punar evaṃ vadati | ahaṃ mahāyāniko 'haṃ ca anuttarāṃ samyaksaṃbodhiṃ paryeṣāmi iti | sa pudgalaḥ parama-kuhako mahā-mṛṣāvādikaḥ sarveṣāṃ buddhānāṃ bhagavatāṃ purato visaṃvādako lokasya ucchedavādī sa mūḍhaḥ kālaṃ kurute vinipāta-gāmī bhavati iti |
論曰：所以，按照自己的能力，縱使已經完全接受一個善根之後，也應該守護這個善根。如同在聖地藏經中說：以這些十善業道，能成就佛果。但是，乃至命終，連一個善業道也不能守護，反而，這麼說：我是真實行大乘者，我求阿耨多羅三藐三菩提者。這個人是極虛詐，是大妄語。在一切佛、世尊前，誑惑世間。說空斷見，這個愚癡者，身壞命終，墮諸惡趣。  

65.
yāvat kālaṃ ca śaknoti tāvat kālaṃ kuśalaṃ samādāya vartitavyaṃ | | etac ca bhaiṣajyaguruvaiḍūrya-prabhasūtre draṣṭavyaṃ | yas tu mahāsatvâivaṃ śrutvâpi bodhisatvacaryāduṣkaratām api prajñayâvagāhyôtsahatae eva sakaladuṣkhitajanaparitrāṇadhuram avavoḍhuṃ tena vandana-pūjana-pāpadeśana-puṇyânumodana-buddhâdhyeṣaṇayācana-bodhipariṇāmanaṃ kṛtvā kalyāṇamitram adhyeṣya taduktânuvādena svayaṃ vā vaktavyaṃ | samanvāharâcāryâham evaṃ nāmêty uktvā | yathâryamañjuśrībuddhakṣetraguṇavyūhâlaṅkārasūtre bhagavatā mañjuśriyā pūrvajanmâvadāne caryôpetaṃ bodhicittam utpāditaṃ tathôtpādayitavyaṃ | evaṃ hi tenôktaṃ | | yāvatī prathamā koṭiḥ saṃsārasyântavarjitā | tāvat satvahitârthāya cariṣyāmy amitāṃ carim | | utpādayāma saṃbodhau cittaṃ nāthasya saṃmukham | nimantraye jagat sarvaṃ dāridryān mocitâsmi tat | | vyāpādakhilacittaṃ vêrṣyāmātsaryam eva vā | adyâgre na kariṣyāmi bodhiṃ prāpsyāmi yāvatā | brahmacaryaṃ cariṣyāmi kāmāṃs tyakṣyāmi pāpakān | | buddhānām anuśikṣiṣye śīlasaṃvarasaṃyame | nâhaṃ tvaritarūpeṇa bodhiṃ prāptum ihôtsahe | | parântakoṭiṃ sthāsyāmi satvasyâikasya kāraṇāt | kṣetraṃ viśodhayiṣyāmi aprameyam acintiyam | | nāmadheyaṃ kariṣyāmi daśa dikṣu ca viśrutaṃ | kāyavākkarmaṇī câhaṃ śodhayiṣyāmi sarvaśaḥ | | śodhayiṣye manaskarma karma karttâsmi nâśubham | iti | |
[英譯] Accordingly,  as long a time as one can, one should undertake good and hold  unto it. That also one may observe in the Bhaishajyaguru-Vaidurya-prabha Sutra : " But the great man who has not only heard  of but fathomed for himself by wisdom the difficulty of the  walk of the Bodhisatva, and yet dares to bear the yoke of  the salvation of afilicted mankind, such an one, when he has  achieved homage, worship, confession of crime, delight in virtue,  solicitation and entreaty of Buddhas, application of the merit  to the attainment of enlightenment, should then say, either  after asking his teacher and repeating his word or else of  himself : ' Consider well, O Teacher, I am named so and so. . . .'  Beginning with these words he must produce the thought  of spiritual enlightenment ; just as in the Manjusri-Buddha-kshetragunavyuhdlamkdra Sutra, in the chapter dealing with his previous birth, the venerable Manjusri has produced the  thought of enlightenment. For thus spoke he : "As the  chain of births is endless from beginning to end, so long shall  I live that holy life for the well-being of all creatures.  [14] Let us produce the thought of enlightenment in the  presence of our Leader. I invite all the world ; for I shall  deliver it from poverty. No mind of malice and stubbornness,  neither envy and grudging, will I cherish from this day as long as I have enlightenment. I will practise continence and  avoid criminal lusts and imitate the self-restraint and morality  of the Buddhas. Not as one that is hurried do I undertake to gain enlightenment. I will remain until the end of  the chain of being for one living being's sake. I will purify a measureless, an unimaginable Buddha's field. I will gain  me a name renowned in the ten quarters. I will alway make  pure the works of both act and word. I will purify my mind  and work ; yea, I will not work a work that shall be bad."   
[法護譯] 論曰：乃至臨命終時，能須臾說集諸善品，亦應修作。如《藥師琉璃光經》說：若見大心眾生，如聞菩薩難行、苦行及妙勝智，乃至入解，發大勇猛，荷負重擔，救護眾生，盡諸苦本，禮拜、供養、說罪及隨喜福、勸請諸佛、住世、說法，乃至迴向菩提。為善知識，勸請說法或樂自說，當知是名為示道者。如《文殊師利莊嚴佛剎功德經》云：世尊！是妙吉祥往昔生時，本行因緣，發菩提心，亦如是發，如彼所說。乃至最初遠離輪迴邊際，利益眾生行如是行。我於尊所發菩提心，現前勸請令諸世間脫貧窮報。忿心、恨心、慳貪、嫉妬，我得菩提時，悉不現起。乃至常修梵行，脫諸罪欲。於佛隨學清淨尸羅。愛樂、尊重於大菩提，不疾取證，我處後際，於諸眾生一相無異。時十方界，未聞我名，無量不思議剎土，悉皆嚴淨，由身語意業清淨故，於諸所作悉亦清淨。
yāvat kālaṃ ca śaknoti tāvat kālaṃ kuśalaṃ samādāya vartitavyaṃ | | etac ca bhaiṣajya-guru-vaiḍūrya-prabha-sūtre draṣṭavyaṃ | yas tu mahāsatva evaṃ śrutvā api bodhisatva-caryā-duṣkaratām api prajñayā avagāhya utsahata eva sakala-duṣkhita-jana-paritrāṇa-dhuram avavoḍhuṃ tena vandana-pūjana-pāpa-deśana-puṇya-anumodana-buddha-adhyeṣaṇa-yācana-bodhi-pariṇāmanaṃ kṛtvā kalyāṇa-mitram adhyeṣya tadukta-anuvādena svayaṃ vā vaktavyaṃ | samanvāhara ācārya aham evaṃ nāma ity uktvā |
論曰：乃至能有多少時間，就在這麼多的時間，在完成接受善品之後，應該實際。這個在藥師琉璃光經中也能看到︰但是，那位大有情，不僅如是聽聞之後，而且以智慧，透徹深知菩薩行的困難之後，敢於荷負救護所有苦難眾生的重擔。在已經做完禮拜、供養、說罪及隨喜福，勸請諸佛，乃至迴向菩提之後。以重複老師曾經說過的法，或是以自己的方式，來勸請善知識之後。這位大有情應該如是說：阿遮利耶！請你專心聽我說！我名某等。
Yathā ārya-mañjuśrī-buddha-kṣetra-guṇavyūha-alaṅkāra-sūtre bhagavatā mañjuśriyā pūrva-janma -avadāne caryā-upetaṃ bodhicittam utpāditaṃ tathā utpādayitavyaṃ | evaṃ hi tena uktaṃ | | yāvatī prathamā koṭiḥ saṃsārasya antavarjitā | tāvat satva-hita-arthāya cariṣyāmy amitāṃ carim | |
如聖文殊師利莊嚴佛剎功德經中說：在前生的本事中，尊貴的妙吉祥已經具足諸行，已經發菩提心。同樣的前面那位大有情應該已發菩提心，如同妙吉祥也是這樣說。因為，他這樣說：只要從最初到結束，輪迴是沒有邊際的。這樣長的時間，為了利益眾生，我將行無量的修行。
utpādayāma saṃbodhau cittaṃ nāthasya saṃmukham | nimantraye jagat sarvaṃ dāridryān mocitāsmi tat | | vyāpāda-khila-cittaṃ vā īrṣyā-mātsaryam eva vā | adya agre na kariṣyāmi bodhiṃ prāpsyāmi yāvatā | brahma-caryaṃ cariṣyāmi kāmāṃs tyakṣyāmi pāpakān | | buddhānām anuśikṣiṣye śīlasaṃvara-saṃyame |
讓我們在聖尊的面前發菩提心。我邀請一切眾生，我將令諸世間脫離貧窮。從今天開始，我將不以忿心、恨心、慳貪、嫉妒而行動，一直到我得菩提。我將修梵行，我將捨棄有罪的欲，我將依照諸佛的戒、律儀、自制來學習。
Na ahaṃ tvarita-rūpeṇa bodhiṃ prāptum iha utsahe | | para-antakoṭiṃ sthāsyāmi satvasya ekasya kāraṇāt | kṣetraṃ viśodhayiṣyāmi aprameyam acintiyam | | nāmadheyaṃ kariṣyāmi daśa dikṣu ca viśrutaṃ | kāya-vāk-karmaṇī ca ahaṃ śodhayiṣyāmi sarvaśaḥ | | śodhayiṣye manaskarma karma karttāsmi na aśubham | iti | |
我有能力獲得菩提，但不會以快速的方法。我將安住直到後際的結束，僅僅是為一個眾生的緣故。我將令無量、不思議剎土悉皆嚴淨。我將令我的名號遠聞於十方。我將完成地令身語業清淨。我將令心業清淨。我將不會作不清淨的業。

66.
na câtra sārvakālikāt saṃvaragrahaṇāj janmântarâpattiśaṅkā kartavyâtrâiva sūtre 'kṣobhya-praṇidhānânujñānād evaṃ hy uktaṃ | yathā tenâkṣobhyeṇa tathāgatena pūrvaṃ bodhisatva-bhūtenâivaṃ vāg bhāṣitā | visaṃvāditā me buddhā bhagavanto bhaveyur yadi sarvasyāṃ jātau na pravrajeyam iti | ekā jātiḥ prayatnena saṃśodhyā vibudhâtmanā | anyās tu jātīr ābodheḥ sâiva saṃśodhayiṣyatîty ukteḥ | | evaṃ śāriputra bodhisatvenâkṣobhyasya tathāgatasya anuśikṣitavyaṃ | evaṃ śikṣamāṇaḥ śāriputra bodhisatvo mahāsatvaḥ sarvasyāṃ jātau pravrajaty utpādād vā tathāgatānām anutpādād vâvaśyaṃ gṛhâvāsān niṣkrāmati | tat kasya hetoḥ | paramo hy ayaṃ śāriputra lābho yad uta gṛhâvāsān niṣkramaṇam iti | yāvat | bhāryāputraduhitṛtṛṣṇā câsya na bhavatîti | yathā janmântareṣv ayaṃ doṣo na bhavati tathâtrâiva vakṣyamāṇam ity āstāṃ tāvad etat | |
[英譯] And in this connection we must not raise a doubt that,  after taking a vow relating to all time, there may be a violation  of it in some future birth, from the fact that in this sutra  Akshobhya's vow is allowed. For it is said as follows :  Akshobhya the Tathagata, when he was a Bodhisatva, spoke  this word : " May all the venerable Buddhas be forsworn by  me, if I do not in every single birth renounce the world." As it  is said, " One birth must be diligently made pure by the  enlightened sage ; the other births that same birth will purify  down to the time of enlightenment." " Thus, O Sariputra,  a Bodhisatva must imitate the Tathagata Akshobhya ; thus living the Bodhisatva in each successive birth renounces the  world ; yea, whether there uprise Tathagatas or not, he must  needs sally forth from the householder's state in all his  existences. What causes this ? For this is the highest gain, I  mean the abandonment of householding," and so forth down to  " he has no yearning for wife, sons and daughters.' And as  we shall be further told in the same passage that this fault  is not to occur in another birth, we may now dismiss the topic.
[法護譯] 又一切時堅持淨戒，盡生死際無諸過惡。又《阿閦如來本願授決經》云：彼阿閦如來往昔為菩薩時，作如是說：若我生生世世不出家者，是則虛誑一切諸佛如來。舍利子！如是菩薩於阿閦如來亦應隨學。又舍利子！諸菩薩摩訶薩生生出家，或諸如來出世或不出世畢竟捨家出家，亦如是學。所以者何？舍利子！若謂菩薩捨家出家是為最上，乃至男女眷屬不生愛著，如我生時無諸過失。
na ca atra sārvakālikāt saṃvara-grahaṇāj janma-antara-āpatti-śaṅkā kartavyā atra eva sūtre 'kṣobhya-praṇidhāna-anujñānād evaṃ hy uktaṃ | yathā tena akṣobhyeṇa tathāgatena pūrvaṃ bodhisatva-bhūtena evaṃ vāg bhāṣitā | visaṃvāditā me buddhā bhagavanto bhaveyur yadi sarvasyāṃ jātau na pravrajeyam iti | ekā jātiḥ prayatnena saṃśodhyā vibudha-ātmanā | anyās tu jātīr ābodheḥ sa eva saṃśodhayiṣyati ity ukteḥ | |  
又，在這裡，因為一切時堅持淨戒的緣故，我們不應該生起這樣的疑惑：在未來餘生可能會違犯。在這裡，因為在阿閦如來本願授記經中有如此說。如彼阿閦如來往昔為菩薩時，作如是說：如果我生生世世不出家，就是虛誑一切諸佛世尊。因為經中有說：此一生應該努力地以覺慧來凈化，而且此一生確實將凈化其他許多生，直到菩提。
evaṃ śāriputra bodhisatvena akṣobhyasya tathāgatasya anuśikṣitavyaṃ | evaṃ śikṣamāṇaḥ śāriputra bodhisatvo mahāsatvaḥ sarvasyāṃ jātau pravrajaty utpādād vā tathāgatānām anutpādād vā avaśyaṃ gṛha-āvāsān niṣkrāmati | tat kasya hetoḥ | paramo hy ayaṃ śāriputra lābho yad uta gṛha-āvāsān niṣkramaṇam iti | yāvat | bhāryā-putra-duhitṛ-tṛṣṇā ca asya na bhavati iti | yathā janma-antareṣv ayaṃ doṣo na bhavati tathā atra eva vakṣyamāṇam ity āstāṃ tāvad etat | |
舍利子！如是菩薩於阿閦如來亦應隨學。又舍利子！正在學習的菩薩摩訶薩生生出家，或諸如來出世，或不出世，畢竟捨家出家。所以者何？舍利子！因為，菩薩捨家出家這是最上得。乃至男女眷屬不生愛著。在餘生中，同樣的沒有這種過失。這段文，將來會說到。現在，我們可以擱置這個主題。

67.
tad evaṃ samāttasaṃvarasya sāmānyam āpattilakṣaṇam ucyate | yenâpattilakṣaṇena yuktaṃ vastu svayam apy utprekṣya pariharen na câpattipratirūpakeṣv anāpattipratirūpakeṣu ca saṃmuhyeta |
bodhisatvaḥ sarvasatvānāṃ varttamānânāgatasarvaduṣkhadaurmanasyôpaśamāya varttamānânāgata-sukhasaumanasyôtpādāya ca niḥśāṭhyataḥ kāyavāṅmanaḥparākramaiḥ prayatnaṃ karoti | yadi tu tatpratyayasāmagrīṃ nânveṣate tadanantarāya pratikārāya na ghaṭate 'lpaduṣkhadaurmanasyaṃ bahuduṣkhadaurmanasyapratikārabhūtaṃ nôtpādayati | mahârthasiddhyarthaṃ câlpârthahāniṃ na karoti kṣaṇam apy upekṣate | sâpattiko bhavati | saṃkṣepato 'nāpattiḥ svaśaktyaviśayeṣu kāryeṣu tatra niṣphalatayā śikṣyāprajñaptyabhāvāt | prakṛtisâvadyatayā tv anyad gṛhyatae eva | yatra svaśaktyagocare 'pi tyāgasāmarthyād āpattiḥ syāt tan na cintyaṃ | sāmānyapāpadeśanā na ... vāt tu tato muktiḥ | | etat samāsato bodhisatvaśikṣāśarīraṃ | vistaratas tv apramāṇakalpâparyavasāna-nirdeśaṃ |
[英譯] Accordingly, a universal characteristic of sin is  declared for the man who has taken the vow, so that when he has  seen any object possessing that mark he may shun it, and he is  not to bewilder himself in matters which may resemble sin  or sinlessness. The Bodhisatva makes an effort guilelessly with all the  forces of body, word and mind for assuaging all bodily and  mental pain, both present and future, for all beings, and for  producing bodily and mental happiness present and to come.  But if he does not search for the complicated causes leading  to all this, nor strive for the remedy of obstacles in its way ;  if he does not engender a little pain and grief in himself which  becomes the remedy of much grief in others ; nor relinquishes  a little wealth for the sake of great prosperity, yea, if he overlook these duties for even a moment, then is he guilty of sin. To state it briefly : There is no sin as concerns matters  that are beyond one's power, because there the effort would be  fruitless, and because there is no injunction of rule. But owing  to the faultiness of human nature one might take a wrong path.  Thus, in a case where there would be sin, because, although the  matter is beyond one's power, nevertheless there is efficacity of effort, one must not pay attention to his sin ; one is made free  from it, because it is included in the general confession of sin. The above is the body of the rules for the Bodhisatva put concisely. But should one desire it at full length, the exposition  of it would not end in a thousand ages. (note:This means that one need not waste one's energies on a thing quite fruitless and beyond our powers, e.g. draining the sea ; but in cases where, though the main object cannot be fully realized, good may result from selfsacrifice, we must not excuse ourself on the score of inability.)
[法護譯] 論曰：如上所說，且止斯事。若說施戒罪相同等，及於罪相相應等事，應自棄捨。若別別行相亦非無罪，於別行相然不攝故。而菩薩於諸眾生所有未來一切苦惱令得解脫、一切妙樂令其增長，若身語意不勤精進方便純熟，於緣合集不樂勸化，或散滅處亦不尋求，多分煩惱少分煩惱不起對治，於大義利及少義利或非義利不生損益，剎那俱捨，此說是罪。略說無罪，謂自力能於境界事都無果報。或執如是於學表相體性是罪。若自力能境界相應罪處無有，同說罪等於相解脫。是菩薩學於平等身廣大無量劫後際說。
tad evaṃ samātta-saṃvarasya sāmānyam āpatti-lakṣaṇam ucyate | yena āpatti-lakṣaṇena yuktaṃ vastu svayam apy utprekṣya pariharen na ca āpatti-pratirūpakeṣv anāpatti-pratirūpakeṣu ca saṃmuhyeta | bodhisatvaḥ sarvasatvānāṃ varttamāna-anāgata-sarva-duṣkha-daurmanasya-upaśamāya varttamāna-anāgata-sukha-saumanasya-utpādāya ca niḥśāṭhyataḥ kāya-vāṅ-manaḥ-parākramaiḥ prayatnaṃ karoti |
因此，對於已受律儀的人而言，需要說明一般犯罪的相貌。這樣，他自己也已經察看與犯罪相貌有相關的事情之後，他可以避開。而且，對於與犯罪、不犯罪相似的情況下，他可以不迷惑。為了減輕諸眾生現在、未來的一切苦與惱，以及為了生起現在、未來的一切樂與喜。菩薩，以身語意的力量，不欺騙地努力作。
yadi tu tatpratyaya-sāmagrīṃ na anveṣate tad-anantarāya-pratikārāya na ghaṭate 'lpa-duṣkha-daurmanasyaṃ bahu-duṣkha-daurmanasya-pratikāra-bhūtaṃ na utpādayati | mahā-artha-siddhy-arthaṃ ca alpa-artha-hāniṃ na karoti kṣaṇam apy upekṣate | sa āpattiko bhavati |
但是，如果他不尋求彼緣的合集，也不為了對治彼障礙而努力。如果他不使自己少分的苦憂生起，那些少分憂苦可以變成對治他人多分苦憂。為了成就大義利，也不捨棄少分義利。縱使是一剎那忽略這些事情，那麼，他是犯罪。
saṃkṣepato 'nāpattiḥ svaśakty-aviśayeṣu kāryeṣu tatra niṣphalatayā śikṣyā-prajñapty-abhāvāt | prakṛti-sāvadyatayā tv anyad gṛhyata eva | yatra svaśakty-agocare 'pi tyāga-sāmarthyād āpattiḥ syāt tan na cintyaṃ | sāmānya-pāpa-deśanā na ... vāt tu tato muktiḥ | | etat samāsato bodhisatva-śikṣā-śarīraṃ | vistaratas tv apramāṇa-kalpa-aparyavasāna-nirdeśaṃ |
簡略地說明無罪的情況。在關於超過自己的能力這些事情的情況下，他是無罪。因為有努力卻是沒有結果，以及因為沒有建立規定。但是，由於人本性的缺陷，他可能採取錯誤的路線。在某些情況下，雖然這件事是超過自己的力量，因為放棄的緣故，他可能是犯罪。但是，他不應該思考他的過失。反而，要從這裡解脫，因為這個包括於一般的說罪。（這段的意思：一個人不需要浪費自己的精力於一件完全沒有結果的事，以及超過自己能力的事，譬如抽乾海水。但是，在某些情況下，雖然主要的目標不能完全地實現，但是由於放棄自己的利益，也會產生好的結果。所以，我們不必在能力不足的準線為自己辯解。）這段文簡要地說菩薩規矩的主體。倘若廣博的說，無量劫也說不完。

68.
athavā saṃkṣepato dve bodhisatvasyâpattī | yathā śaktiyuktâyuktam asamīkṣyârabhate | na nivartate upekṣate vā sâpattiko bhavati | nirūpya yathârham atikrāmaty antaśaś caṇḍāladāsenâpi coditaḥ sâpattiko bhavati | kutaḥ | | etad adhyāśayasaṃcodanasūtre vacanāt | api tu maitreya caturbhiḥ kāraṇaiḥ pratibhānaṃ sarvabuddhabhāṣitam | katamaiś caturbhiḥ | iha maitreya pratibhānaṃ satyôpasaṃhitaṃ bhavati | nâsatyôpasaṃhitaṃ dharmôpasaṃhitaṃ bhavati na adharmôpasaṃhitaṃ | kleśahāyakaṃ bhavati na kleśavivarddhakaṃ | nirvāṇaguṇânuśaṃsasandarśakaṃ bhavati na saṃsāraguṇânuśaṃsasandarśakaṃ | ebhiś caturbhiḥ peyālaṃ | yasya kasyacin maitreyâibhiś caturbhiḥ kāraṇaiḥ pratibhānaṃ pratibhāti pratibhāsyati vā | tatra śrāddhaiḥ kulaputraiḥ kuladuhitṛbhir vā buddhasaṃjñôtpādayitavyā śāstṛ-saṃjñāṃ kṛtvā | sa dharmaḥ śrotavyaḥ | tat kasya hetoḥ | yat kiñcin maitreya subhāṣitaṃ sarvaṃ tad buddhabhāṣitaṃ | tatra maitreya yêmāni pratibhānāni pratikṣipen nâitāni buddhabhāṣitānîti | teṣu câgauravam utpādayet pudgalavidveṣeṇa tena sarvabuddhabhāṣitaṃ pratibhānaṃ pratikṣiptaṃ bhavati | dharmaṃ pratikṣipya dharmavyasanasaṃvartanīyena karmaṇâpāyagāmī bhavati | |
[英譯] Putting the matter otherwise, in brief, there are two cases of sin on the part of  the Bodhisatva : first, where he commences his action without having first considered its adaptability or the reverse  to his powers, does not come back, or takes no account of it ; the second is where he has fully weighed the act on its merits, yet transgresses and incurs the reproach of even the pariah slave. How can this be ? This point may be cleared up from  the pronouncement in the Adhyasaya-samcodana Sutra : Moreover, O Maitreya, by four causes the word of the Buddhas may be recognised. What four ? (i) O Maitreya, it refers to truth,  not to untruth ; (2) to the Law, not the not-Law ; (3) it lessens sin, not increases it ; (4) it shows the advantages of nirvana, not indicates those of continued rebirth ; by these four," and  so forth down to "When some one, O Maitreya, utters or shall utter a word endowed with these four qualities, the believing young men and women will produce the idea of Buddha, of Master ; they will hear this Law as he preaches. Why? Anything, Maitreya, that is well said, is a word of Buddha. And any one who shall reject such utterances, and say, ' They  are not spoken by Buddha,' and produce disrespect towards them ; such a hateful person does really reject all the utterances pronounced by all Buddhas ; and having rejected the Law, he will go to hell, on account of a deed which is by nature an injury to the Law."
[法護譯] 復次，略說菩薩此二種罪，如其成辦相應非相應、可作不可作都無揀擇捨故是罪。謂言畢竟超出尋伺，如旃陀羅奴等謬解義故是罪。彼復云何？《深心教誡經》說：如慈氏因中四種辯才即諸佛語。何等為四？一者擇有義利揀，非義利。二者擇此正法，揀彼非法。三者破遣煩惱，非增長煩惱。四者樂見涅槃功德，不樂見輪迴功德，是名四種。以要言之，若爾，云何慈氏因中說是四種辯才？謂信善男子、善女人生諸佛想，作議論想，聞善法故。所以者何？謂若慈氏有諸善說即諸佛語故。若於此慈氏辯才而生誹謗，非諸佛語，起不尊重，是惡人輩即是誹謗諸佛所說辯才，由毀減善法，招罪業報，墮諸惡趣。
[參考] 發覺淨心經，第1卷，T12。
彌勒！有四因緣，一切辯才諸佛所說，應如是知。彌勒，復有四因緣，當知四辯即一切諸佛如來所說毀呰，一切諸佛而不許可。彌勒！何者四辯因緣？當知諸佛所說。彌勒！其辯者，義具足非不義具足，法具足非不法具足，當盡煩惱不增煩惱，說涅槃功德示生死過惡。彌勒！是為四辯，當知諸佛所說。彌勒！若有比丘、比丘尼、優婆塞、優婆夷，與此四辯和合相應能辯說者，若善男子、若善女人於彼人邊，當如佛想、作教師想而聽法義。何以故？彌勒！彼所有說者，當知皆是如來所說，應如是見。彌勒！若有謗此四辯，言非佛說。不生尊重恭敬之心，憎嫉人故，彼即誹謗一切諸佛所說辯才。誹謗法已，作滅法過業；作滅法行已，墮於惡趣。

Atha vā saṃkṣepato dve bodhisatvasya āpattī | yathā śakti-yukta-ayuktam asamīkṣya ārabhate | na nivartate upekṣate vā sa āpattiko bhavati | nirūpya yathā-arham atikrāmaty antaśaś caṇḍāla-dāsena api coditaḥ sa āpattiko bhavati |
復次，或是簡略地說，菩薩有二種罪。首先，譬如他沒有在深思是否與能力相適合之後，開始行動，他不回頭，或是不重視，他有罪。第二，根據相符合的價值，已經完全的深思之後，他違反，甚至被旃陀羅、奴僕質問，他有罪。
kutaḥ | | etad adhyāśaya-saṃcodana-sūtre vacanāt | api tu maitreya caturbhiḥ kāraṇaiḥ pratibhānaṃ sarva-buddha-bhāṣitam | katamaiś caturbhiḥ | iha maitreya pratibhānaṃ satya-upasaṃhitaṃ bhavati | na asatya-upasaṃhitaṃ dharma-upasaṃhitaṃ bhavati na adharma-upasaṃhitaṃ | kleśa-hāyakaṃ bhavati na kleśa-vivarddhakaṃ | nirvāṇa-guṇa-anuśaṃsa-sandarśakaṃ bhavati na saṃsāra-guṇa-anuśaṃsa-sandarśakaṃ | ebhiś caturbhiḥ peyālaṃ |
為什麼？這個理由，從深心教誡經中的言談可知：慈氏！以四種原因，一切佛所說是容易辨認。哪四種？慈氏！在這個世間，容易辨認，考慮真理而不會考慮非真理。考慮正法，而不會考慮非法。減損煩惱，而不增長煩惱。完全地看見涅槃的功德與勝利，而不是看見輪迴的功德與勝利。這就是四種原因。
yasya kasyacin maitreya ebhiś caturbhiḥ kāraṇaiḥ pratibhānaṃ pratibhāti pratibhāsyati vā | tatra śrāddhaiḥ kulaputraiḥ kuladuhitṛbhir vā buddha-saṃjñā-utpādayitavyā śāstṛ-saṃjñāṃ kṛtvā | sa dharmaḥ śrotavyaḥ | tat kasya hetoḥ | yat kiñcin maitreya subhāṣitaṃ sarvaṃ tad buddha-bhāṣitaṃ |
慈氏！當某一個人俱備四種原因的辯才，言語或將言語的時候，有信心的善男子或善女人，將會生起諸佛想。在己經視為導師想之後，他說法的時候，善男子或善女人將會聽這個法。為什麼呢？慈氏！有任何善所說，就是佛所說。
tatra maitreya ya imāni pratibhānāni pratikṣipen na etāni buddhabhāṣitāni iti | teṣu ca agauravam utpādayet pudgala-vidveṣeṇa tena sarvabuddha-bhāṣitaṃ pratibhānaṃ pratikṣiptaṃ bhavati | dharmaṃ pratikṣipya dharma-vyasana-saṃvartanīyena karmaṇā apāyagāmī bhavati | |
慈氏！在這個地方，那個誹謗這四種辯才的人，會說：這些不是諸佛所說。而對這些說法的人，會生起不尊重。這個惡人誹謗諸佛所說的四種辯才。已經誹謗法之後，由於導致法毀滅的業，他將墮諸惡趣。

69.
yaḥ punar etad abhyāsârthaṃ vyutpāditam icchati | tenâtra śikṣāsamuccaye tāvac caryāmukhamātra-śikṣaṇârtham abhiyogaḥ karaṇīyaḥ śikṣârambhasyâiva mahāphalatvāt | yathôktaṃ praśānta-viniścayapratihāryasūtre | yaś ca mañjuśrīr bodhisatvo gaṅgānadīvālikāsamebhyo buddhebhyaḥ pratyekaṃ sarvebhyo gaṃgānadīvālikāsamāni buddhakṣetrāṇi vaśirājamahāmaṇiratnapratipūrṇāni kṛtvā dahyād evaṃ dadaṅ gaṅgānadīvālikāsamān kalpān dānaṃ dadyād | yo vânyo mañjuśrīr bodhisatvêmān evaṃrūpān dharmān śrutvâikântena gatvā cittenâbhinirūpayed imeṣv evaṃrūpeṣu dharmeṣu śikṣiṣyāmîti | so 'śikṣito 'pi mañjuśrīr bodhisatvo 'syāṃ śikṣyāyāṃ chandiko vatataraṃ puṇyaṃ prasavati | na tv eva tad dānam ayaṃ puṇyakriyāvastv iti |
[英譯] Should, however, any student desire proficiency in order to train himself, he must just give attention to the present work,  the Sikshasamuccaya, in order to get training in the preliminary practice, because there is so much profit if we only  begin to be trained. As the Prasāntaviniicayapratihārya Sutra  says : There is one Bodhisatva, O Manjusri, who might give  to Buddhas innumerable as the sands of the Ganges Buddha-worlds likewise numberless to each and all of them, worlds  filled full of mighty jewels and gems of magic potency, and  will give in this way for ages likewise numberless ; and another Bodhisatva who hears such doctrine, and goes aside, and ponders  thereon in mind, saying, I will train myself in those doctrines.'  The latter, although untrained, engenders in the process of  training a far larger merit than is the merit that consists in  mere giving of gifts."
[法護譯] 論曰：復次，修習善巧發起愛樂，此行門中集學最勝作用，應當修學，希大果故。如《寂靜決定神變經》云：復次，文殊師利！若菩薩於殑伽沙數等諸佛，是諸佛所有殑伽沙數佛剎，復於如是殑伽沙數劫，以自在王摩尼寶滿中持用布施。若諸菩薩於如是法相聞已，一心思惟我當修學。文殊師利！比前無學所有福報，未若施此樂欲學地菩薩，其福甚多。
yaḥ punar etad abhyāsa-arthaṃ vyutpāditam icchati | tena atra śikṣā-samuccaye tāvac caryā-mukha-mātra-śikṣaṇa-artham abhiyogaḥ karaṇīyaḥ śikṣā-ārambhasya eva mahāphalatvāt |
復次，為了訓練自己，那位學習者渴望這種已生起法。乃至，為了學習僅是基本訓練，他應該在這部學集論中，常常練習。為什麼？因為，對於初學者，這部論有大利益。
Yathāktaṃ praśānta-viniścaya-pratihārya-sūtre | yaś ca mañjuśrīr bodhisatvo gaṅgā-nadī-vālikā-samebhyo buddhebhyaḥ pratyekaṃ sarvebhyo gaṃgā-nadī-vālikā-samāni buddhakṣetrāṇi vaśi-rāja-mahā-maṇi-ratna-pratipūrṇāni kṛtvā dadyād evaṃ dadaṅ gaṅgā-nadī-vālikā-samān kalpān dānaṃ dadyād |
如在寂靜決定神變經中說：又，文殊師利！有一位菩薩於殑伽河沙數等諸佛，是諸佛所有殑伽沙數佛剎。復於如是殑伽沙數劫，以自在王、大摩尼寶石充滿其中，將用以布施。
yo vā anyo mañjuśrīr bodhisatva imān evaṃrūpān dharmān śrutvā ekāntena gatvā cittena abhinirūpayed imeṣv evaṃrūpeṣu dharmeṣu śikṣiṣyāmi iti | so 'śikṣito 'pi mañjuśrīr bodhisatvo 'syāṃ śikṣyāyāṃ chandiko vatataraṃ puṇyaṃ prasavati | na tv eva tad dānam ayaṃ puṇya-kriyā-vastv iti |
文殊師利！或是有另外一位菩薩，已經聽聞這麼多的法之後，去到一邊之後，能夠一心思惟，然後說：對於這麼多的法，我將要修學。文殊師利！這位菩薩雖然還沒有修學，但是對於這個修學有渴望，確實會生起較多的福。但是，前面菩薩這種布施，沒有這麼多福。這是福業事。

70.
tasmād evam anuśaṃsadarśinā bodhisatvena na kathaṃcin nivarttitavyaṃ | yathâtrâivâha | tatra mañjuśrīr ye trisāhasramahāsāhasralokadhātuparamâṇurajaḥsamāḥ satvas teṣām ekâikaḥ satvo rājā bhavej jambūdvīpâdhipatis te sarvae evaṃ ghoṣayeyuḥ | yo mahāyānam udgrahiṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravarttayiṣyati tasya nakhachedena māsaṃ pañcapalikena diva-senâvatārayiṣyāmaḥ taṃ câitenâpakrameṇa jīvitād vyaparopayiṣyāmêti | sacen mañjuśrīr bodhisatvâivam ucyamāno nô trasyati na saṃtrāsam āpsyate 'ntaśâikacittôtpādenâpi na bibheti na viṣīdati na vicikitsate | uttari ca saddharmmaparigrahârtham abhiyujyate pāṭhasvâdhyāyâbhimukto viharati | ayaṃ mañjuśrīr bodhisatvaś cittaśūro dānaśūraḥ śīlaśūraḥ kṣāntiśūraḥ vīryaśūraḥ dhyānaśūraḥ prajñāśūraḥ samādhiśūraḥ iti vaktavyaḥ | | sacen mañjuśrīr bodhisatvaḥ teṣāṃ vadhakapuruṣāṇāṃ na kupyati na ruṣyati na khila doṣacittam utpādayati | sa mañjuśrīr bodhisatvo brahmasamêndrasamo 'kampyêti | |
[英譯] Hence, a Bodhisatva seeing the  advantages must not go back. As the scripture says in the same passage : O Manjusri, there are beings like in number to the dust of the least atoms of thousands of worlds. Suppose each of them became a king and ruler in Jambudvipa, and all  them proclaimed thus : ' Whosoever shall take knowledge of  the Great Vehicle, shall bear in mind, recite, study or sound  it abroad, him we will torture by the quick of his nails for a month, and the torture of five palas by day, and by this  manner of departure will we banish him from life.' If the Bodhisatva, O Manjusri, at such a proclamation feels no fear or alarm, yea, by so much as a single thought  within him is not afraid nor dejected nor wavering, and,  furthermore, is devoted to the mastering of the True Law and  lives in devotion to reading and study, such a Bodhisatva,  O Manjusri, is worthy to be called a hero in mind, in liberality,  in conduct, forbearance, prowess, meditation, wisdom, and  contemplation. " If, O Manjusri, when yonder men are murderously inclined  toward him, he is not angry nor wroth, nor cherisheth an heart to harm them, such an one is like Brahma or Indra, inflexible."
[法護譯] 論曰：是菩薩雖見此功德，未言如其修習等。復如彼說：文殊師利！假使教化三千大千世界微塵等眾生，一一眾生得閻浮王。若以諸音聲讚歎，受持、讀誦，如說修行大乘經者，於一日夜斷割身肉指爪，乃至命終一心奉行。文殊師利！緣是菩薩布施心無怯弱、不驚、不怖、不畏，畢竟一心，發親近想，無悔、無疑，亦無分別，於此最上正法攝受相應，意樂讀誦，如說修行。文殊師利！是菩薩心勇猛故，則布施勇猛、持戒勇猛、精進勇猛、禪定勇猛、智慧勇猛、一切三摩地勇猛。文殊師利！是菩薩設使於惡人輩，亦復不生瞋心、厭心及餘過失。文殊師利！是菩薩如釋梵王等無所動。
tasmād evam anuśaṃsa-darśinā bodhisatvena na kathaṃcin nivarttitavyaṃ | yathā atra eva āha | tatra mañjuśrīr ye tri-sāhasra-mahāsāhasra-lokadhātu-parama-aṇu-rajaḥsamāḥ satvas teṣām eka-ekaḥ satvo rājā bhavej jambūdvīpa-adhipatis te sarva evaṃ ghoṣayeyuḥ | yo mahāyānam udgrahiṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravarttayiṣyati tasya nakha-chedena māsaṃ pañca-palikena divasena avatārayiṣyāmaḥ taṃ ca etena apakrameṇa jīvitād vyaparopayiṣyāmi iti |
因此，菩薩見到這樣的勝利，將完全不會退轉。又如同彼經說：文殊師利！假使教化三千大千世界微塵等眾生，一一眾生得閻浮王。他們全部這樣說：那位將要受取、憶持、背誦、研讀、宣說大乘的人，我們將折磨他，以斷除他的指爪的方式，一個月。白天以五倍的砝碼(113.4公克重量)來折磨。而且，以這種離去的方式，使令他遠離生命。
sacen mañjuśrīr bodhisatva evam ucyamāno na utrasyati na saṃtrāsam āpsyate 'ntaśa ekacitta-utpādena api na bibheti na viṣīdati na vicikitsate | uttari ca saddharmma-parigraha-artham abhiyujyate pāṭha-svādhyāya-abhimukto viharati |
文殊師利！如果這位菩薩被這樣告知的時候，不會驚恐，也不落入畏懼。乃至，每個心念的生起，都不害怕、不低沉、無疑。而且，更進一步，他專注於了解正法的目標，投向讀、誦而住。
ayaṃ mañjuśrīr bodhisatvaś citta-śūro dāna-śūraḥ śīla-śūraḥ kṣānti-śūraḥ vīrya-śūraḥ dhyāna-śūraḥ prajñā-śūraḥ samādhi-śūraḥ iti vaktavyaḥ | | sacen mañjuśrīr bodhisatvaḥ teṣāṃ vadhaka-puruṣāṇāṃ na kupyati na ruṣyati na khila-doṣa-cittam utpādayati | sa mañjuśrīr bodhisatvo brahmasama-indrasamo 'kampya iti | |
文殊師利！這樣的菩薩應該被稱為心勇猛、布施勇猛、持戒勇猛、忍辱勇猛、精進勇猛、禪那勇猛、智慧勇猛，三摩地勇猛。文殊師利！如果，菩薩對於那些凶殘的人，不生氣，不傷害、不令其餘過失的心生起。文殊師利！這位菩薩不動如梵，不動如帝釋。

71.
itaś câgryakāle śikṣâdaro mahāphalavipākaḥ | tathā hi candrapradīpasūtre | buddhāna koṭīn ayutān upasthihe | dattena pānena prasannacittaḥ | chatraiḥ patākābhi ca dīpamālaiḥ | kalpāna koṭyo yatha gaṅgavālikāḥ | | yaś câiva saddharme pralujyamāne | nirudhyamāne sugatasya śāsane | rātriṃ divaṃ eka careya śikṣām | idan tataḥ puṇyaviśiṣṭa bhoti | |
[英譯] So at this day devotion to the true teaching ripens unto  mighty fruit. For so we hear in the Candrapradipa Sutra :  [17] " I will minister unto myriads of Buddhas, proffering water with mind serene, sunshades, flags, and festoons of lamps, yea, for myriads of ages as many as the Ganges sand,  and whoso, when the good Law is abused and precepts of the  Buddha let and hindered by night and day, even though alone practiseth the teaching, becometh everywhere renowned for  holiness."
[法護譯] 論曰：今正是時，當一心學，希大果報。《月燈三昧經》所說偈云：
若於河沙多億劫，供養百億那由佛，清淨信心施餚饍，亦施燈鬘及幡蓋。
若於正法衰末世，如是佛法欲滅時，於一日夜學是行，比前福報勝於彼。
[參考]月燈三昧經卷第八
若供百億那由佛，清淨信心施餚饍，亦施燈鬘及幡蓋，至於恒沙多億劫；
若於正法衰末世，如是佛法欲滅時，於一日夜能護法，如是功德勝於彼。
itaś ca agryakāle śikṣā-ādaro mahāphala-vipākaḥ | tathā hi candra-pradīpa-sūtre | buddhāna koṭīn ayutān upasthihe | dattena pānena prasanna-cittaḥ | chatraiḥ patākābhi ca dīpa-mālaiḥ | kalpāna koṭyo yatha gaṅga-vālikāḥ | |
從此，在最好的時間中，尊敬於學有大果報。同樣的，在月燈三昧經中所說：我將供養千萬無數的佛，以清淨信心，布施水、蓋、幡、燈、鬘，千萬劫如恆河沙。
yaś ca eva saddharme pralujyamāne | nirudhyamāne sugatasya śāsane | rātriṃ divaṃ eka careya śikṣām | idan tataḥ puṇya-viśiṣṭa bhoti | |
又，當正法被衰損的時候，當佛的教法被滅盡的時候。於一日夜，獨自一個人練習教法，這樣的福勝過於前。
BHS.24.14. 3.sg.pres. bhoti (= bhavati)

72.
tasmāt kartavyo 'trâdaraḥ | | uktāni ca sūtrânteṣu bodhisatvaśikṣāpadāni | yathôktam āryaratna-meghe | kathaṃ ca kulaputra bodhisatvā bodhisatvaśikṣāsaṃvarasaṃvṛtā bhavanti | iha bodhisatvaḥ evaṃ vicārayati | na prātimokṣasaṃvaramātrakeṇa mayā śakyam anuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ | kiṃ tarhi yānîmāni tathāgatena teṣu teṣu sūtrânteṣu bodhisatvasamudācārā | bodhisatvaśikṣāpadāni prajñaptāni teṣu teṣu mayā śikṣitavyam iti vistaraḥ |
[英譯] For this cause we must give all devotion. Moreover, the  rules for the Bodhisatva's instructions are given in the  scriptures. Thus the Ratnamegha teaches : '' And how, fair  sir, do Bodhisatvas become restrained with the restraints of  the true Bodhisatva? In this case the Bodhisatva reflects  thus : ' It is not by the restraint of the monk's code alone  that I can gain the highest enlightenment. How then ? I  must learn in all the Sutrantas the various rules and precepts  of conduct enjoined in each by the Tathagata for the  Bodhisatva.'
[法護譯] 論曰：是故一心勤修，如佛經中所說菩薩學義。如《寶雲經》說：善男子！菩薩於菩薩學堅持淨戒，如是尋伺：若不於菩薩別解脫戒中，我云何能得成證阿耨多羅三藐三菩提耶？又何不於如來大乘諸經法中所詮菩薩行所集菩薩學？我當如是廣大修習。
tasmāt kartavyo 'tra ādaraḥ | | uktāni ca sūtrānteṣu bodhisatva-śikṣā-padāni | yathā uktam ārya-ratna-meghe | kathaṃ ca kulaputra bodhisatvā bodhisatva-śikṣā-saṃvara-saṃvṛtā bhavanti |
所以，應該在這個地方給予尊重。又，在諸經中，有說到菩薩學處。如聖寶雲經說：善男子！諸菩薩於菩薩學、律儀，如何能堅持淨戒？
iha bodhisatvaḥ evaṃ vicārayati | na prātimokṣa-saṃvara-mātrakeṇa mayā śakyam anuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ | kiṃ tarhi yāni imāni tathāgatena teṣu teṣu sūtrānteṣu bodhisatva-samudācārā | bodhisatva-śikṣāpadāni prajñaptāni teṣu teṣu mayā śikṣitavyam iti vistaraḥ |
在這個情況中，菩薩這樣反思：不是惟獨別解脫律儀，我就能夠得證阿耨多羅三藐三菩提。在那個時候，如何？在各式各樣的諸經中，有如來所呈現的菩薩正行。在各式各樣的情況下，有如來所制定的菩薩學處。我應當學習。如是廣說。

73.
tasmād asmadvidhena mandabuddhinā durvijñeyo vistarôktatvād bodhisatvasya saṃvaraḥ | tataḥ kiṃ yuktaṃ | | marmasthānāny ato vidyād yenânāpattiko bhavet | | katamāni ca tāni marmasthānāni yāni hi sūtrânteṣu mahāyānâbhiratānām arthāyôktāni | yad uta | ātmabhāvasya bhogānāṃ tryadhvavṛtteḥ śubhasya ca | utsargaḥ sarvasatvebhyas tadrakṣā śuddhivardhanam | | eṣa bodhisatvasaṃvara-saṃgrahaḥ | yatra bodhisatvānām abhyāsaviśrāme 'py āpattayo vyavasthāpyante | | yathôktaṃ bodhisatvaprātimokṣe | yo bodhisatvena mārgaḥ parigṛhītaḥ sarvasatvānāṃ kṛtena duḥkhakṣaya-gāmī | saced bodhisatvasya taṃ mārgaṃ parigṛhyâvasthitasyâpi kalpakoṭer atyayenâikaṃ sukha-cittam utpadyetântaśo niṣadya cittam api | tatra bodhisatvenâivaṃ cittam utpādayitavyaṃ sarva-satvānām ātyayikaṃ parigṛhyâitad api me varjayan niṣīdāmîti | parigṛhyet tam [[DOUBT]] | api mañjuśrīr āha | | pañcêmāni devaputrânantaryāṇi yair ānantaryaiḥ samanvāgatā bodhisatvāḥ kṣipram anuttarāsamyaksaṃbodhim abhisaṃbudhyate | katamāni pañca | yadā devaputra bodhisatvo 'dhyāśayaty anuttarāyāṃ samyaksaṃbodhau cittam utpādya nântarā śravakapratyekabuddhabhūmau cittam utpādayatîdaṃ devaputra prathamam ānantaryaṃ | sarvasvaparityāgitāyāṃ cittam utpādya nāntarā mātsaryacittena sārddhaṃ sa nyasatīdaṃ devaputra dvitīyam ānantaryam | sarvasatvā mayā trātavyā ity evaṃ cittam utpādya nāntarā sīdatīdaṃ devaputra tṛtīyam ānantaryam | annutpannāni-ruddhān sarvadharmān avabhotsya ity evaṃ cittam utpādya nāntarā dṛṣṭigateṣu prapatatīdaṃ devaputra caturtham ānantaryam | ekakṣaṇasamāyuktayā prajñayā sarvadharmān avabhotsya ity evaṃ cittam utpādya nāntarā tiṣṭhati na viṣṭhīvati aprāptāyāṃ sarvajñatāyām idaṃ devaputra pañcamam ānantaryam iti ||
[英譯] This point is further enlarged on, and he adds :  ' We must conclude that the precise system of discipline of  the Bodhisatva is hard to grasp, for limited intelligence like  ours, owing to the detailed manner of its injunctions." What,  then, is right ? One should know their vital points ; and  thus become free from guilt. "And what are those ' vital points ' that are laid down in  the scriptures for the good of such as take pleasure in the Great Vehicle ? This stanza tells us : Give freely for all creature's sake  Thy person, thy enjoyments too. Thy merit's store throughout all time :  Guard each and grow in holiness." There we find the summary of the vows of restraint for the  Bodhisatva, and in it is laid down sin in case of slackness  of conduct on the part of Bodhisatvas. As it is said in the Bodhisatva-Prātimoksa : ' Whatsoever  road is taken by the Bodhisatva for the sake of all beings, a  road destroying pain, if after the Bodhisatva has taken that road  and has stood firmly upon it for a myriad ages, one thought of  happiness and one thought of despondency should arise, then the  Bodhisatva must thus think within himself, ' Having taken  upon myself the troubles of all beings, putting away this  thought from myself, I am despondent.' And comprehending  this, Mañjusri said : These are the five ' continuities ' in virtue of which Bodhisatvas quickly gain perfect enlightenment. What five do I mean ? (1) When a Bodhisatva devotes himself to the highest  enlightenment and has given his mind to it, [18] and  does not intermediately give his mind to the spiritual  stage of the mere Disciple or Pratyeka-buddha. (2) When he has made up his mind to the sacrifice of all he has, and does not meantime put it down with a grudging heart ; this, my son, is the second ' continuity. (3) When he has made up his mind that he will be the protector of beings, and does not meanwhile become  slack. (4) When he has made up his mind that he will gain full knowledge of all the laws not [suddenly] evolved and  unhindered [in their development], and does not meanwhile follow in the ways of false doctrines.  (5) When he has resolved that he will gain knowledge of these laws with wisdom well equipped for each single  moment, and does not stay nor take rest till all  knowledge is attained."
[法護譯] 論曰：我等無知，於此廣說菩薩制止容起惡覺，何非此理，於修習處了無過失。云何修習處？謂若於身所有三世受用行清淨捨，護諸眾生令淨增長。受是菩薩戒已，若此菩薩住修習處說是罪相。如《菩薩別解脫經》云：於菩薩道攝受一切眾生令盡苦趣。彼菩薩道攝受安住過俱胝劫，唯一發起安隱之心及親近心。菩薩發是心者，應知於諸眾生一向攝受多種住處。如《文殊清淨律》云：時文殊師利語寂音天子言：菩薩具足此五無間，速得阿耨多羅三藐三菩提果。何等為五？菩薩深固作意求無上道，發心不墮聲聞緣覺之地，是初無間發心。自捨一切所有，於慳悋心而不共住，是二無間。我應救度一切眾生，於中不起懈退之心，是三無間。了一切法非空非有無生無滅，於中不墮諸見，是四無間。於諸法智和合一相，如是發心中無所住，由無所住於一切智悉無所得，是五無間。
tasmād asmad-vidhena manda-buddhinā durvijñeyo vistara-uktatvād bodhisatvasya saṃvaraḥ | tataḥ kiṃ yuktaṃ | | marma-sthānāny ato vidyād yena anāpattiko bhavet | | katamāni ca tāni marma-sthānāni yāni hi sūtrānteṣu mahāyāna-abhiratānām arthāya uktāni | yad uta | ātma-bhāvasya bhogānāṃ try-adhva-vṛtteḥ śubhasya ca | utsargaḥ sarva-satvebhyas tad-rakṣā śuddhi-vardhanam | |
我們必須要總結菩薩律儀的嚴謹體系，因為，像我們一樣智慧遲鈍的人，由於詳細地解說，反而難以了知菩薩律儀。那麼，什麼是合理呢？因此，一個人應該知道關鍵處，如此，可以無有過失。那些在諸經中為喜愛大乘者的利益而說的這些關鍵處是什麼？就是為了一切眾生，布施身體、種種受用、三世行為的清淨。保護諸眾生，增長其清淨。
eṣa bodhisatva-saṃvara-saṃgrahaḥ | yatra bodhisatvānām abhyāsa-viśrāme 'py āpattayo vyavasthāpyante | |  yathā uktaṃ bodhisatva-prātimokṣe | yo bodhisatvena mārgaḥ parigṛhītaḥ sarvasatvānāṃ kṛtena duḥkha-kṣaya-gāmī | saced bodhisatvasya taṃ mārgaṃ parigṛhya avasthitasya api kalpa-koṭer atyayena ekaṃ sukha-cittam utpadyeta antaśo niṣadya cittam api | tatra bodhi-satvena evaṃ cittam utpādayitavyaṃ sarvasatvānām ātyayikaṃ parigṛhya etad api me varjayan niṣīdāmi iti |
這是菩薩律儀的綱要。在那個綱要的地方，縱使諸菩薩在修學方面鬆懈情況下，許多罪過被擱置下來。如同在菩薩別解脫經中說：那個菩薩所攝受的道，所完成的道，就是要趣向於令一切眾生的苦滅盡。如果菩薩已經採用這條道路，已經安住超過俱胝劫之後，應該生起一念樂心及一念低落心。在這種情況下，菩薩必須生起這樣的心：已經與一切眾生的苦難一起之後，縱使正讓自己捨棄這種心的時候，我是失落的。
parigṛhyet tam [[DOUBT]] | api mañjuśrīr āha | | pañca imāni devaputra ānantaryāṇi yair ānantaryaiḥ samanvāgatā bodhisatvāḥ kṣipram anuttarā-samyaksaṃbodhim abhisaṃbudhyate | katamāni pañca | yadā devaputra bodhisatvo 'dhyāśayaty anuttarāyāṃ samyaksaṃbodhau cittam utpādya na antarā śravaka-pratyeka-buddha-bhūmau cittam utpādayati idaṃ devaputra prathamam ānantaryaṃ |
文殊知道這件事，他說：天子！有五無間。菩薩具足此五無間，速得阿耨多羅三藐三菩提。何等為五？天子！當菩薩深固作意於無上正等覺，而且已經發起這個心之後，中間不於聲聞、緣覺之地，生起心。天子！這是初無間發心。
Sarva-sva-parityāgitāyāṃ cittam utpādya na antarā mātsarya-cittena sārddhaṃ sa nyasati idaṃ devaputra dvitīyam ānantaryam | sarva-satvā mayā trātavyā ity evaṃ cittam utpādya na antarā sīdati idaṃ devaputra tṛtīyam ānantaryam | anutpanna-aniruddhān sarva-dharmān avabhotsya ity evaṃ cittam utpādya na antarā dṛṣṭi-gateṣu prapatati idaṃ devaputra caturtham ānantaryam | eka-kṣaṇa-samāyuktayā prajñayā sarvadharmān avabhotsya ity evaṃ cittam utpādya na antarā tiṣṭhati na viṣṭhīvati aprāptāyāṃ sarvajñatāyām idaṃ devaputra pañcamam ānantaryam iti ||
對於捨棄自己所有的一切，已經生起這個心。他中間不會隨慳吝心，而放棄這個心。天子！這是第二無間。我應該救度一切眾生，他己經生起這樣的心。中間不會懈退。天子！這是第三無間。我將了知一切法是無生、無滅，他己經生起這樣的心。中間不墮入邪見的模式。天子！這是第四無間。以一剎那相應的智慧，我將了知一切法，他己經生起這樣的心。當沒有得到一切智的時候，中間不停留，或休息。天子！這是第五無間。

74.
tasmād evam ātmabhāvabhogapuṇyānām aviratam utsargarakṣāśuddhivṛddhayo yathāyogaṃ bhāvanīyāḥ | | tatra tāvad utsargârthaṃ parigrahadoṣabhāvanādvāreṇa vairāgyam utpādayet tyāgânuśaṃsāṃś ca bhāvayet | yathā tāvac candrapradīpasūtre | adhyavasitā ye bālāḥ kāye 'smin pūtike samyag | jīvite cañcale 'vaśye māyāsvapnanibhôpame | | atiraudrāṇi karmāṇi kṛtvā mohavaśânugāḥ | te yānti narakān ghorān mṛtyuyānagatâbudhā | iti | | tathânantamukhanirhāra-dhāraṇyām uktaṃ | | ye kecit satvā na bhavanti vigrahāḥ parigrahas tatra nidānamūlam | tasmāt tyajed yatra bhavet tṛṣṇā | utsṛṣṭatṛṣṇasya hi dhāraṇī bhavet | | bodhisatvaprātimokṣe kathitaṃ | punar aparaṃ śāriputra bodhisatvaḥ sarvadharmeṣu parakīyasaṃjñām utpādayati | na kañcid bhāvam upādatte | tat kasya hetoḥ | upādānaṃ hi bhayam iti | | āryôgradattaparipṛcchāyām apy āha | yad dattaṃ tan na bhūyo rakṣitavyaṃ | yad gṛhe tad rakṣitavyaṃ | yad dattaṃ tat tṛṣnākṣayāya | yad gṛhe tat tṛṣṇāvarddhanaṃ | yad dattaṃ tad aparigrahaṃ yad gṛhe tat saparigrahaṃ | yad dattaṃ tad abhayaṃ yad gṛhe tat sabhayam | yad dattaṃ tad bodhimārgôpastambhāya | yad gṛhe tan mārôpastambhāya | yad dattaṃ tad akṣayam | yad gṛhe tat kṣayi | yad dattaṃ tataḥ sukham yad gṛhe tadārabhya duṣkhaṃ | yad dattaṃ tat kleśôtsargāya | yad gṛhe tat kleśavarddhanam | yad dattaṃ tan mahābhogatāyai | yad gṛhe na tan mahābhogatāyai | yad dattaṃ tat satpuruṣakarma | yad gṛhe tat kāpuruṣakarma | yad dattaṃ tat satpuruṣacittagrahaṇāya | yad gṛhe tat kāpuruṣacittagrahaṇāya | yad dattaṃ tat sarva-buddhapraśastaṃ | yad gṛhe tad bālajanapraśastam | | yāvat sacet punar asya putre 'tiriktataraṃ premôtpadyate tathânyeṣu satveṣu tena tisṛbhiḥ paribhāṣaṇābhiḥ svacittaṃ paribhāṣitavyaṃ | katamābhis tisṛbhiḥ | samyakprayuktasya samacittasya bodhisatvasya bodhir na viṣamacittasya bodhir na mithyāprayuktasya | anānātvacāriṇo bodhisatvasya bodhir na nānātvacāriṇaḥ |
[英譯] Therefore the growth of purity should be fostered in due  manner by constantly preserving thus the renunciation of self,  goods, and merit. In this connection surely to promote  renunciation of goods one should produce a passionless state by  means of meditating on the sin of grasping greed, and should  meditate on the praises of selfsacrifice. On this point we are  told in the Candrapradipa Sutra : " The fools that cling to this foul body, to life that must needs be unsteady and like to illu-  sions, dreams and phantasm, these pass into the power of  delusion and commit hideous crime, and thus go to fearsome  hells. Fools are they and in the way of death."   So too it is said in the Ananta-mukha-nirhāradhārani :  " Wherever conflicts arise amongst living creatures, the sense  of possession is the cause. For this cause let a man leave any  place where desire may arise. For the world is at the feet of  him who is rid of desire." In the Bodhisattva-prātimoksha we are told : " Again,  Sariputra, in all business of life the Bodhisatva has the thought.  This belongs to others, without attaching any personal feeling.  How so ? Because attachment is a danger."  In the holy Ugradatta-pariprcchā, too, we hear : [19] " The  thing that is given one has not to guard any longer, whereas  what is in one's house has to be guarded. What is given  is for the destroying of desire, what is at home increases  desire. The one never excites greed nor fear, not so the other.  The one helps the path of enlightenment, the other the  path of the Evil One. The one is lasting, the other is impermanent. The one is a source of happiness, the other of  pain. The one makes for deliverance from sin, the other  increases sin. What we give, not what we keep by us, tends  to our true enjoyment. The giver is the true hero, the miser  the coward ; thus to give makes us gain a hero's heart, to  keep, a coward's. By giving we gain the praise of all the  Buddhas, by keeping that of foohsh folk. . . .   " Again, if he comes to feel an excessive affection for his  son and not for others, he must admonish his mind with three  admonitions. What are these ? Wisdom belongs to the  Bodhisatva who is properly employed and even-minded, not  to him who is disturbed and improperly employed; wisdom  belongs to him who is consistent, not to the inconsistent.   
[法護譯] 論曰：謂身所受用福報不斷者，於捨護事令淨增長。如《瑜伽觀想》中說：彼所捨義攝受過失，觀想門中起離貪想，觀捨功德故。如《月燈三昧經》所說偈云：如是不堅身，愚者心所樂。何常壽命中，剎那如幻夢。造諸惡業故，罪報常隨逐。由是無明因，死多墮惡道。又如《無量門陀羅尼經》說：云何眾生得鬪諍因？謂計執財利而為根本。應當棄捨，若離貪愛，即得是陀羅尼。又《菩薩別解脫經》云：復次，舍利子！菩薩於一切法極微細分不生他想。所以者何？怖取著故。《最上授所問經》云：謂若布施者無諸慳悋，執著者而常守護。又布施者為盡貪愛，執著者增長貪愛。布施者無諸遍計，執著者有諸遍計。布施者無有恐怖，執著者彼多恐怖。布施者住菩提道，執著者住魔境界。布施者作無盡想，執著者作有盡想。又布施者得諸妙樂，執著者而常逼迫。布施者捨離煩惱，執著者增長煩惱。又布施者得大富饒，執著者得大貧乏。布施者善人事業，執著者惡人情計。布施者諸佛稱讚，執著者愚夫稱讚。乃至布施者自所生子不起樂著，非如於餘眾生起憐愍故。應知自心說有三種。何等為三？一者菩薩於菩提道正等相應，非邪謬相應。二者菩薩於菩提道起平等心，非高下心。三者菩薩於菩提道無種種行，非有種種行。是名三種自心所說。
tasmād evam ātmabhāva-bhoga-puṇyānām aviratam utsarga-rakṣā-śuddhi-vṛddhayo yathāyogaṃ bhāvanīyāḥ | | tatra tāvad utsarga-arthaṃ parigraha-doṣa-bhāvanā-dvāreṇa vairāgyam utpādayet tyāga-anuśaṃsāṃś ca bhāvayet |
因此，令清淨能增長，應該如理不間斷地培育，如何培育呢？守護這樣捨棄自身、所受用、福。在這個地方，為了增長捨棄的目標，以觀想攝取過失的方式，確實能生起離貪想，而且應觀想捨棄的勝利。
yathā tāvac candra-pradīpa-sūtre | adhyavasitā ye bālāḥ kāye 'smin pūtike samyag | jīvite cañcale 'vaśye māyā-svapna-nibhā-upame | | atiraudrāṇi karmāṇi kṛtvā moha-vaśa-anugāḥ | te yānti narakān ghorān mṛtyu-yāna-gata-abudhā | iti | |
如同在月燈三昧經中說：那些愚夫們染著於這個腐敗的身體，染著於必定動搖的壽命，這些如同幻、夢。跟隨愚癡的力量，已經造作極暴惡的業之後。他們趣入可怕的地獄，他們是在死亡道路中的無智之人。
Tathā ananta-mukha-nirhāra-dhāraṇyām uktaṃ | | ye kecit satvā na bhavanti vigrahāḥ parigrahas tatra nidāna-mūlam | tasmāt tyajed yatra bhavet tṛṣṇā | utsṛṣṭa-tṛṣṇasya hi dhāraṇī bhavet | |
同樣的在無量門陀羅尼經中說：所有眾生生起鬥諍，執取財利就是根本的原因。因此，應當棄捨貪愛會生起的任何地方。因為，捨離貪愛的人能得陀羅尼（能持善法令不失）。
Bodhisatva-prātimokṣe kathitaṃ | punar aparaṃ śāriputra bodhisatvaḥ sarvadharmeṣu parakīya-saṃjñām utpādayati | na kañcid bhāvam upādatte | tat kasya hetoḥ | upādānaṃ hi bhayam iti | |
在菩薩別解脫經中說：復次，舍利子！菩薩於一切法生起屬於他人的想法，不會取著任何存有。這是什麼原因？因為，取著就是恐怖（因為愛、取、有，有了取就會有，有了有，就會有令人害怕的生死）。
Ārya-ugradatta-paripṛcchāyām apy āha | yad dattaṃ tan na bhūyo rakṣitavyaṃ | yad gṛhe tad rakṣitavyaṃ | yad dattaṃ tat tṛṣnākṣayāya | yad gṛhe tat tṛṣṇāvarddhanaṃ | yad dattaṃ tad aparigrahaṃ yad gṛhe tat saparigrahaṃ | yad dattaṃ tad abhayaṃ yad gṛhe tat sabhayam | yad dattaṃ tad bodhimārga-upastambhāya | yad gṛhe tan māra-upastambhāya | yad dattaṃ tad akṣayam | yad gṛhe tat kṣayi | yad dattaṃ tataḥ sukham yad gṛhe tadārabhya duṣkhaṃ | yad dattaṃ tat kleśa-utsargāya | yad gṛhe tat kleśavarddhanam | yad dattaṃ tan mahābhogatāyai | yad gṛhe na tan mahābhogatāyai | yad dattaṃ tat satpuruṣa-karma | yad gṛhe tat kāpuruṣa-karma | yad dattaṃ tat satpuruṣacitta-grahaṇāya | yad gṛhe tat kāpuruṣacitta-grahaṇāya | yad dattaṃ tat sarvabuddha-praśastaṃ | yad gṛhe tad bālajana-praśastam | |
又，在聖最上授所問經中說：
1)那個被布施的事物，它不必再被保護。那個在家中的事物，它必定要被保護。
2)那個被布施的事物，它是為了破壞貪愛。那個在家中的事物，它會增長貪愛。
3)那個被布施的事物，就沒擁有它。那個在家中的事物，就擁有它。
4)那個被布施的事物，它沒有恐怖。那個在家中的事物，它有恐怖。
5)那個被布施的事物，它是為了增強菩提的道。那個在家中的事物，它會增強魔羅的道。
6)那個被布施的事物，它是不滅的。那個在家中的事物，它是會滅的。
7)那個被布施的事物，它是快樂的源頭。那個在家中的事物，它是痛苦的源頭。
8)那個被布施的事物，它是為了捨離煩惱。那個在家中的事物，它是增長煩惱。
9)那個被布施的事物，它是為了大受用。那個在家中的事物，它不是大受用。
10)那個被布施的事物，它是善人的行為。那個在家中的事物，它是弱者的行為。
11)那個被布施的事物，它是為了得到善人的心。那個在家中的事物，它是為了得到弱者的心。
12)那個被布施的事物，它是被諸佛所稱讚。那個在家中的事物，它是被愚夫所稱讚。
yāvat sacet punar asya putre 'tirikta-taraṃ prema utpadyate tathā anyeṣu satveṣu tena tisṛbhiḥ paribhāṣaṇābhiḥ svacittaṃ paribhāṣitavyaṃ | katamābhis tisṛbhiḥ | samyakprayuktasya samacittasya bodhisatvasya bodhir na viṣama-cittasya bodhir na mithyā-prayuktasya | anānātva-cāriṇo bodhisatvasya bodhir na nānātva-cāriṇaḥ |
又，乃至如果他對兒子，比對其餘眾生，生起較多的樂著。這種情況，他必須以三種譴責，來譴責自己的心。哪三種？與正性相應、心平等的菩薩有菩提，心不平等、與邪謬相應的菩薩沒有菩提。無種種行（前後一致的行為）的菩薩有菩提，有種種行的菩薩沒有菩提。

75.
ābhis tisṛbhiḥ paribhāṣaṇābhiḥ svacittaṃ paribhāṣya anyatre 'mitrasaṃjñôtpādayitavyâmitraṃ hy etan mama | na maitraṃ | yo 'ham asyârthāya buddhaprajñaptāśikṣāyôddhuratād gatvâsmin putre 'tiriktataraṃ premôtpādayāmi | na tathânyeṣu satveṣu | tena tathā tathā cittam utpādayitavyaṃ yathā yathâsya sarvasatveṣu putrapremânugatā maitry-utpadyate | ātmakṣemânu ... maitryutpadyate | evaṃ cânena yoniśaḥ pratyavekṣitavyaṃ | anyatâiṣâgata | anyato 'haṃ | sarvasatvâpi mama putrâbhūvan | ahaṃ ca sarvasatvānāṃ putro 'bhūvam | nêha saṃvidyate kaścit kasyacit ... paro vā | yāvad evaṃ hi gṛhapate | gṛhiṇā bodhisatvena na kasmiṃścid vastuni mamatvaṃ parigraho vā kartavyaḥ | nâdhyavasānaṃ | na niyatiḥ na tṛṣṇânuśayaḥ kartavyaḥ | sacet punar gṛhapate gṛhiṇaṃ bodhisatvaṃ yācanakôpasaṃkramya kiñcid eva vastu yāceta | saced asya vastv aparityaktaṃ bhavet | nâivaṃ cittaṃ nidhyāpayitavyaṃ | yady aham etad vastu parityajeyaṃ yadi vā na parityajeyam avaśyaṃ mamâitena vastunā vinābhāvo bhaviṣyati | akāmakena maraṇam upagantavyaṃ bhaviṣyati | etac ca vastu māṃ tyakṣyati ahaṃ câinaṃ tyakṣyāmi | etac ca vastu parityajyâhaṃ āttasāraḥ kālaṃ kariṣyāmi etac ca parityaktaṃ na me maraṇakāle cittaṃ paryādāya sthāsyati | etac ca me maraṇakāle prītiṃ prāmodyam avipratisāritāṃ ca janayiṣyati | sacet punar evam api samanvāharan śaknuyāt tad vastu parityaktum | tena sa yācanakaś catasṛbhiḥ saṃjñaptibhiḥ saṃjñapayitavyaḥ | katamābhiś catasṛbhiḥ | durbalas tāvad asmy aparipakvakuśalamūlaḥ | ādikarmiko mahāyāne | na cittasya vaśī parityāgāya | sôpādānadṛṣṭiko 'smi | ahaṃkāramamakārasthitaḥ | kṣamasva satpuruṣa | mā paritāpsīs tathâhaṃ kariṣyāmi tathā pratipatsye | tathā vīryam ārapsye | yathâinaṃ ca tavâbhiprāyaṃ paripūrayiṣyāmi sarvasatvānāṃ cêti | evaṃ khalu gṛhapate | tena yācanakaḥ saṃjñapayitavyaḥ | etac ca saṃjñapanam upari doṣaparihārāyôktaṃ | mā bhūd bodhisatvasya tatrâprasādo bodhisatve vā yācanakasyêti |
[英譯] Admonishing his mind with these three admonitions, he must  attach to his son the notion of no-friend, for that is no friend  to me, not friendly, when I for its sake shake off the yoke  of the doctrine instituted by Buddha, and feel excessive  affection for this my son and not for others.' " Thus he must educate his mind that he may feel in each  case the same affection for all creatures that naturally centres in  his son, or in himself. He must thoroughly consider the matter  in this way : ' He comes from one place and I from another.  All creatures are also my sons, and I their child. In this life  no one is really a son or a stranger to any one. . . .' Thus, O  goodman of the house, the Bodhisatva when a householder must not feel for any given object that it is his and he means  to keep it, neither attachment to it ; nor feel that it is fated to  be his or that his lust inclines to it. Again, goodman of the  house, suppose that a beggar come up to the householding  Bodhisatva and beg for any object whatsoever, and that  object be not already given up to another, in this case he  must not allow himself to reason in such wise as this : ' Whether  I give this thing up or no, I shall come to be without substance ;  whether I will or no I must some day submit to death,  [20] and then that object will leave me, and I shall leave it.' If I give up that object I shall have to end my days  poverty-stricken ' ; ' Well, if I once do give it up it will  not haunt my mind when I come to die ; on the contrary, it will give rise to satisfaction, joy without a tinge of  grudging. If it be only such considerations as these that  enable him to give up the object, he must make to the suitor  the fourfold frank avowal that here follows, saying : ' I am  but a weak vessel, and goodness is but stunted in me. I am  but a beginner in the Great Vehicle. I have no command  over my heart to make it give up. I am full of the heresy of  attachment to this world ; for I am sunk in pride and selfish-  ness. Be patient with me, good sir, and be not wroth. I  will act, perform, and exert all vigour to fulfil thy desire and  that of all mankind.' So must he avow to the suitor. And  over and above he may say to himself thus, so as to remove  all sin : Let not the Bodhisatva feel displeasure in this act,  nor let the suitor feel it towards the Bodhisatva.' "
[法護譯] 論曰：謂於自所生子起非善友想，既非善友故非我友。若為利益隨佛教勅學負重擔故，於自所生子不生樂著，非如於餘眾生起憐愍故。應知發是心已，如於我子發生慈愛，則我於一切眾生亦復隨順發生慈愛。如是深心觀察悟解，我子既無異於一切眾生，則一切眾生皆是我子。所有眾生若自若他，乃至居士在家菩薩，於其財利或非攝受眾生，勿應耽著非出離法。又復不應愛樂隨順染欲。復次，在家菩薩或有行來乞丐，隨何所須發勇悍心而為給與。又作是念：我此財利若捨不捨畢竟散滅。云何於捨受時而得無欲？謂我我所得畢竟忍，於所捨物離胎藏苦，心住正念歡喜愛樂不生隨轉。復次如是能捨，謂於所捨物及乞丐者應知有四種想。何等為四？謂怯弱故，不能純熟善根先所造業；於大乘中心不自在，見取捨故。又若我及我所住安忍力，自與善人不起悔惱。如是修作、如是踊躍、如是精進，圓滿一切眾生所希求故。如是在家菩薩於彼乞丐者應作是想。或乞丐者返增過失，是菩薩應當善言慰諭。
ābhis tisṛbhiḥ paribhāṣaṇābhiḥ svacittaṃ paribhāṣya anyatre 'mitrasaṃjñā utpādayitavyā amitraṃ hy etan mama | na maitraṃ | yo 'ham asya arthāya buddhaprajñaptā-śikṣāyā uddhuratād gatvā asmin putre 'tiriktataraṃ prema utpādayāmi | na tathā anyeṣu satveṣu | tena tathā tathā cittam utpādayi-tavyaṃ yathā yathā asya sarvasatveṣu putra-prema-anugatā maitry utpadyate | ātma-kṣema-anu ... maitry utpadyate |
以這三種譴責，來譴責自己的心之後，對於自所生子，應該起非善友想。因為他不是我的善友，就不是友好的。我為了這個利益，捨棄為佛陀所制定的修學的緣故而行之後。對於自所生子，比對其餘眾生，生起較多的樂著。這種情況下，他應該發起這樣的心，如對於這個兒子的愛，同樣的對於一切眾生隨順這種相同的愛，發起慈愛。對於一切眾生隨順自己的安穩，發起慈愛。
evaṃ ca anena yoniśaḥ pratyavekṣitavyaṃ | anyata eṣa āgata | anyato 'haṃ | sarvasatvā api mama putrā abhūvan | ahaṃ ca sarvasatvānāṃ putro 'bhūvam | na iha saṃvidyate kaścit kasyacit ... paro vā | yāvad evaṃ hi gṛhapate | gṛhiṇā bodhisatvena na kasmiṃścid vastuni mamatvaṃ parigraho vā kartavyaḥ | na adhyavasānaṃ | na niyatiḥ na tṛṣṇā-anuśayaḥ kartavyaḥ |
而且，以另一種方法，他應該透徹地這樣觀察：他來自於他處，我來自另一處。一切眾生曾經是我子。而我曾經是一切眾生的兒子。在這個生命中，沒有誰是父或誰的兒或是他人。居士！乃至菩薩在家，對於任何所布施的東西，不應該生起這是我的東西，或是想要擁有，也不愛樂。也沒覺得命中註定是他的，也不隨順增長貪愛。
sacet punar gṛhapate gṛhiṇaṃ bodhisatvaṃ yācanaka upasaṃkramya kiñcid eva vastu yāceta | saced asya vastv aparityaktaṃ bhavet | na evaṃ cittaṃ nidhyāpayitavyaṃ | yady aham etad vastu paritya-jeyaṃ yadi vā na parityajeyam avaśyaṃ mama etena vastunā vinābhāvo bhaviṣyati | akāmakena maraṇam upagantavyaṃ bhaviṣyati | etac ca vastu māṃ tyakṣyati ahaṃ ca enaṃ tyakṣyāmi | etac ca vastu parityajya ahaṃ ātta-sāraḥ kālaṃ kariṣyāmi etac ca parityaktaṃ na me maraṇakāle cittaṃ paryādāya sthāsyati | etac ca me maraṇakāle prītiṃ prāmodyam avipratisāritāṃ ca janayiṣyati |
復次，居士！假如乞丐來到在家菩薩這裡之後，乞討任何事物。假如那個事物沒有準備要施捨，在這個情況下，他的心必定不是這樣的深思：「不管我捨棄或不捨棄這個事物，屬於我的這個事物將來必定沒有。不管我願不願意，未來某一天我必定會死。那麼，那件事物將會離開我，而且，我將會離開它。如果捨棄那件事物之後，捨離需求的我，將會死去。如果我曾經施捨它，它在我死的時候，就不會奪取心而住。相反的，它在我死的時候，將會生起喜悅、欣樂、不後悔。」
sacet punar evam api samanvāharan śaknuyāt tad vastu parityaktum | tena sa yācanakaś catasṛbhiḥ saṃjñaptibhiḥ saṃjñapayitavyaḥ | katamābhiś catasṛbhiḥ | durbalas tāvad asmy aparipakva-kuśala-mūlaḥ | ādikarmiko mahāyāne | na cittasya vaśī parityāgāya | sa-upādāna-dṛṣṭiko 'smi | ahaṃkāra-mamakāra-sthitaḥ | kṣamasva satpuruṣa | mā paritāpsīs tathā ahaṃ kariṣyāmi tathā pratipatsye | tathā vīryam ārapsye | yathā enaṃ ca tava abhiprāyaṃ paripūrayiṣyāmi sarvasatvānāṃ ca iti |
又，如果僅僅是如上所說而思考，就能夠捨棄那個事物。他應該以四種告知，告知這個乞丐。哪四種呢？1)我是怯弱的，尚不能純熟善根。2)於大乘中是初學者，對於捨棄，心還不自在。3)對於這個世間，我是具有取著的邪見，因為我沉溺於我慢與自私。4)善人！請你對我有一點耐心。請你不要生氣。我將來會如此作。我將來會向著這個目標前進。我將來會竭盡全力，來滿足你的這個希求，以及圓滿一切眾生的希求。
evaṃ khalu gṛhapate | tena yācanakaḥ saṃjñapayitavyaḥ | etac ca saṃjñapanam upari doṣa-parihārāya uktaṃ | mā bhūd bodhisatvasya tatra aprasādo bodhisatve vā yācanakasya iti |
居士！他應該這樣地告知這個乞丐。另外，為了能完全的捨離過失，他可以對自己這樣說：不要讓菩薩於此不歡喜，或是不要讓乞丐對於菩薩不歡喜。

76.
na tu mātsaryam evaṃ anavadyaṃ bhavati kutsitaṃ cêdaṃ bhagavatā bodhisatvānāṃ | | yathâha bodhisatvaprātimokṣe | catvārême śāriputra dharmā bodhisatvānāṃ na saṃvidyante | katame catvāraḥ | śāṭhyaṃ bodhisatvānāṃ na saṃvidyate | mātsaryaṃ bodhisatvānāṃ na saṃvidyate | īrṣyā-paiśunyaṃ bodhisatvānāṃ na saṃvidyate | nâhaṃ śakto 'nuttarāṃ samyaksaṃbodhim abhisaṃboddhum iti | līnaṃ cittaṃ bodhisatvānāṃ na saṃvidyate | yasyême śāriputra catvāro dharmāḥ saṃvidyante sa paṇḍitair jñātavyaḥ | kuhako vatâyaṃ | lapako vatâyaṃ | naṣṭadharmo vatâyaṃ | saṃkleśadharmo vatâyaṃ lokâmiṣaguruko vatâyaṃ bhaktacoḍakaparamo vatâyam iti | tathā cittaśūrāḥ khalu punaḥ śāriputra bodhisatvā bhavanti | yāvat svahastaparityāgī bhavati pādaparityāgī | nāsāparityāgī | śīrṣaparityāgī | aṅgapratyaṅgaparityāgī | putraparityāgī | duhitṛparityāgī | bhāryāparityāgī | rati-parityāgī | parivāraparityāgī | cittaparityāgī | sukhaparityāgī | gṛhaparityāgī | vastuparityāgī | deśa-parityāgī ratnaparityāgī | sarvasvaparityāgîti | | evaṃ nārāyaṇaparipṛcchāyām apy uktaṃ | na tad vastûpādātavyaṃ yasmin vastuni nâsya tyāgacittam utpadyate | na tyāgabuddhiḥ krameta | na sa parigrahaḥ parigrahītavyo yasmin parigrahe nôtsarjanacittam utpādayen na sa parivārôpādātavyo yasmin yācanakair yācyamānasya parigrahabuddhir utpadyate | na tad rājyam upādātavyaṃ na te bhogā na tad ratnam upādātavyaṃ yāvan na tat kiñcid vastûpādātavyaṃ | yasmin vastuni bodhisatva-syâparityāgabuddhir utpadyate | |
[英譯]  But at  that rate we must not suppose that a niggard spirit is free  from blame ; and, in fact, our Master does reprehend it in  Bodhisatvas, as, for example, in this passage of the Bodhisatva-  prātimoksha : "In the true Bodhisatva four qualities are never  found. What are they ? Guile, niggardhness, envious slander, and the heart that cleaveth to earth and says, ' I cannot gain  the highest illumination.' In whomsoever, Sariputra, these  four are found, of him the wise must take knowledge, saying : Yonder man, my son, is a deceitful babbler, his good  qualities are ruined, yea, they are but sin, his belly is heavy  with the ' fleshpots of Egypt,' his mind is all for food and  raiment " Thus, Sariputra, Bodhisatvas become spiritual heroes (and  so on ... ), thus such an one sacrifices his own hand, his foot,  nose, head, limbs greater and lesser, son, daughter, wife, love,  servant, mind, ease, house, wealth, country, treasure and all  that is his."   [21] And in the Nārāyana-pariprcchā likewise it is said :  " One must not take to oneself anything of which one will  have no thought of sacrifice, no understanding of sacrifice ;  no such acquisition is to be acquired as to which he would have  not the heart to let go. He must not take articles of which  there arises in him, when asked by beggars, the thought of  possession. Nor must he grasp kingdom, enjoyments, treasure  ... or anything whatever which would make the Bodhisatva  unready to give it up.
[法護譯] 又乞丐者而不知恩，是菩薩亦復不起慳嫉。是為無罪。此世尊為下種諸菩薩。如《菩薩別解脫》中說：舍利子！菩薩無有四法。何等為四？一者菩薩無不信心；二者菩薩無有慳貪；三者菩薩無有兩舌嫉妬；四者菩薩無懈怠心，謂言我不能成證阿耨多羅三藐三菩提果。舍利子！若我有是四法，彼有智者於此了知，便謂邪命諂求非法染法重世財利，是為第一偷食信施。復次，舍利子！菩薩如是心勇猛故，乃至頭目手足身體支分、男女眷屬心所愛樂極妙樂事、舍宅國邑一切所有，悉能棄捨。又如《那羅延所問經》云：若於財寶發是捨心，應知財利不生取著。然捨未起智故，若於攝受不起捨心，則於非攝受亦常執著。若隨乞丐者意，於攝受發生智故，則於眷屬亦無取著，最上崇貴亦無取著、受用珍寶亦無取著。而菩薩若於財利不起捨心，乃至極微細分，應知取著。
na tu mātsaryam evaṃ anavadyaṃ bhavati kutsitaṃ ca idaṃ bhagavatā bodhisatvānāṃ | | yathā āha bodhisatva-prātimokṣe | catvāra ime śāriputra dharmā bodhisatvānāṃ na saṃvidyante | katame catvāraḥ | śāṭhyaṃ bodhisatvānāṃ na saṃvidyate | mātsaryaṃ bodhisatvānāṃ na saṃvidyate | īrṣyā-paiśunyaṃ bodhisatvānāṃ na saṃvidyate | na ahaṃ śakto 'nuttarāṃ samyaksaṃbodhim abhisaṃboddhum iti | līnaṃ cittaṃ bodhisatvānāṃ na saṃvidyate |
但是，諸菩薩沒有慳貪，雖然是沒有過失，而被世尊責罵。如菩薩別解脫中說：舍利子！菩薩無有這四法，何等為四？一者、菩薩無有諂曲。二者、菩薩無有慳貪。三者、菩薩無有嫉妒、兩舌。四者、菩薩無懈怠心，言我不能成證阿耨多羅三藐三菩提果。
Yasya ime śāriputra catvāro dharmāḥ saṃvidyante sa paṇḍitair jñātavyaḥ | kuhako vata ayaṃ | lapako vata ayaṃ | naṣṭa-dharmo vata ayaṃ | saṃkleśa-dharmo vata ayaṃ loka-āmiṣa-guruko vata ayaṃ bhakta-coḍaka-paramo vata ayam iti | tathā citta-śūrāḥ khalu punaḥ śāriputra bodhisatvā bhavanti | yāvat svahasta-parityāgī bhavati pāda-parityāgī | nāsā-parityāgī | śīrṣa-parityāgī | aṅgapratyaṅga-parityāgī | putra-parityāgī | duhitṛ-parityāgī | bhāryā-parityāgī | rati-parityāgī | parivāra-parityāgī | citta-parityāgī | sukha-parityāgī | gṛha-parityāgī | vastu-parityāgī | deśa-parityāgī ratna-parityāgī | sarvasva-parityāgī iti | |
舍利子！那位有這四法的人，智者們必定知道他，而說：「這個人真的是騙子、吹噓者、敗壞法、有煩惱法、以世間肉食為重、以米食與衣為第一。」復次，舍利子！諸菩薩是心的英雄，乃至手、足、鼻、頭、身體支分、男、女、妻、愛、眷屬、心、妙樂、舍宅、財富、國邑、寶藏、一切自所有，悉能棄捨。
evaṃ nārāyaṇa-paripṛcchāyām apy uktaṃ | na tad vastu upādātavyaṃ yasmin vastuni na asya tyāga-cittam utpadyate | na tyāga-buddhiḥ krameta | na sa parigrahaḥ parigrahītavyo yasmin parigrahe na utsarjana-cittam utpādayen na sa parivāra upādātavyo yasmin yācanakair yācyamānasya parigraha-buddhir utpadyate | na tad rājyam upādātavyaṃ na te bhogā na tad ratnam upādātavyaṃ yāvan na tat kiñcid vastu upādātavyaṃ | yasmin vastuni bodhisatvasya aparityāga-buddhir utpadyate | |
又，在那羅延所問經中也這麼說：他不應該取用那個事物，對於那個事物，他沒有生起捨心。也沒有捨智。對於那個得到的事物未生起捨心的情況下，這個未得到的事物，也會被執著。對於那個乞丐正在乞求的事物，他內心會生起擁有的想法，他不應該取著眷屬、國土、受用、珍寶。乃至他不應該取著任何的事物，對於那些事物菩薩會生起不捨棄的想法。

77.
api tu khalu punaḥ kulaputra bodhisatvena mahāsatvenâivaṃ cittam utpādayitavyaṃ | ayaṃ mamâtmabhāvaḥ sarvasatvebhyaḥ parityaktaḥ utsṛṣṭaḥ | prāg eva bāhyāni vastūni yasya yasya satvasya yena yena yad yat kāryaṃ bhaviṣyati tasmai tasmai tad dāsyāmi satsaṃvidyamānaṃ hastaṃ hastârthikebhyo dāsyāmi pādaṃ pādârthikebhyo netraṃ netrârthikebhyo dāsyāmi | māṃsaṃ māṃsârthikebhyaḥ śoṇitaṃ śoṇitârthikebhyo majjānaṃ majjârthikebhyo 'ṅgapratyaṅgāny aṅga-pratyaṅgârthikebhyaḥ śiraḥ śirorthikebhyaḥ parityakṣyāmi | kaḥ punar vādo bāhyeṣu vastuṣu yad uta dhanadhānyajātarūparajataratnâbharaṇahayagajarathavāhanagrāmanagaranigamajana-pada-rāṣṭrarājadhānīpattanadāsīdāsakarmakarapauruṣeyaputraduhitṛparivāreṣu | api tu khalu punar yasya yasya yena yena yad yat kāryaṃ bhaviṣyati tasmai tasmai satvāya tat tad deyaṃ saṃvidya-mānaṃ dāsyāmi | aśocann avipratisārī avipākapratikāṅkṣī parityakṣyāmi | anapekṣo dāsyāmi satvânugrahāya satvakāruṇyena satvânukampayā teṣām eva satvānāṃ saṃgrahāya | yathā me 'mī satvāḥ saṃgṛhītā bodhiprāptasya dharmajānakāḥ syur iti | peyālaṃ | | tad yathâpi nāma kula-putra bhaiṣajyavṛkṣasya mūlato vā hriyamāṇasya gaṇḍataḥ śākhātaḥ tvaktaḥ patrato vā hriyamāṇasya puṣpataḥ phalataḥ sārato vā hriyamāṇasya nâivaṃ bhavati vikalpo | mūlato me hriyate yāvat sārato me hriyatae iti | | api tu khalu punar avikalpâiva hīnamadhyôtkṛṣṭānāṃ satvānāṃ vyādhīn apanayati | evam eva kulaputra bodhisatvena mahāsatvenâsmiṃś cāturmahābhautike ātmabhāve bhaiṣajya-saṃjñôtpādayitavyā yeṣāṃ yeṣāṃ satvānāṃ yena yenârthaḥ tat tad eva me harantu hastaṃ hastârthinaḥ pādaṃ pādârthinêti pūrvavat | |
[英譯] Moreover, noble sir, the Bodhisatva  must think thus : ' I have devoted and abandoned my frame to  all creatures. Much more my outward possessions : any being  who shall require it for any purpose, it being recognised for  a good, I will give hand, foot, eye, flesh, blood, marrow, limbs  great and small my head itself to such as ask for them ; not  to mention outward things, wealth, corn, gold, silver, gems,  ornaments, horses, elephants, chariots, cars, villages, towns,  markets, peoples, kingdoms, capital cities, menservants, maid-servants, messengers, sons, daughters and retinue. Whoever shall want it to him I will give so it be for his good. Without regret, and without grudging, without waiting for merit to  mature, I will abandon them, without respect of persons, to  show them kindness, out of compassion and pity, to be  theirs to possess, so that these beings, well entreated by me  as by one who has attained wisdom, may learn to know the  law. . . . Even so, my son, when the tree of healing is cut by root, trunk, branch, bark, or leaf, flower, fruit or pith, it  never flinches nor complains that aught from root to pith is  cut away ; but rather unflinchingly devotes them to taking  away the diseases of beings of every degree. Even so the  Bodhisatva must regard as medicine this his frame composed  of the four great elements, and say, Let all creatures take it  of me as they require it, a hand, for such as need it, or a foot,  for such as need it."   
[法護譯] 復次，善男子！而菩薩摩訶薩應當發如是心，謂我此身分於諸眾生尚能棄捨，何況所有外財資具！又若於眾生所，如其所須悉能施與，謂有來乞丐須手以手須足以足須眼以眼，乃至脂髓血肉及餘身分，隨各施與。云何復名外財資具？謂若庫藏孳生之物、金銀珍寶勝妙莊嚴、象馬車乘國土宮殿、城邑聚落吏民僮僕、作業士夫、男女眷屬。若諸眾生於所有事，彼彼眾生如其所有，我當給與，不生悔惱亦無退屈，不希果報及餘諂詐。復次，我此施者，隨順一切眾生故、悲愍一切眾生故、饒益一切眾生故、攝受一切眾生故。如我攝受眾生，知如是法得菩提故。以要言之，善男子！譬如藥樹根莖枝葉花果皮核，若全若分，隨其取者不生分別。又復脫諸眾生病苦難時，亦不分別上中下性。善男子！是菩薩摩訶薩亦復如是，應知於四大種身生藥樹想，於彼眾生可作饒益，須手以手須足以足，隨其取者如前藥樹不生分別。
api tu khalu punaḥ kulaputra bodhisatvena mahāsatvena evaṃ cittam utpādayitavyaṃ | ayaṃ mama ātmabhāvaḥ sarvasatvebhyaḥ parityaktaḥ utsṛṣṭaḥ | prāg eva bāhyāni vastūni yasya yasya satvasya yena yena yad yat kāryaṃ bhaviṣyati tasmai tasmai tad dāsyāmi sat saṃvidyamānaṃ hastaṃ hasta-arthikebhyo dāsyāmi pādaṃ pāda-arthikebhyo netraṃ netra-arthikebhyo dāsyāmi | māṃsaṃ māṃsa-arthikebhyaḥ śoṇitaṃ śoṇita-arthikebhyo majjānaṃ majjā-arthikebhyo 'ṅga-pratyaṅgāny aṅga-pratyaṅga-arthikebhyaḥ śiraḥ śirorthikebhyaḥ parityakṣyāmi |
復次，善男子！菩薩摩訶薩應當發如是心：我已經完全地捨棄、呈獻這個身體，給與諸眾生。何況所有外財資具？任何眾生，以任何方式，將得到任何事物。我將現有的事物給與任何人。有來乞丐須手以手，須足以足，須眼以眼，乃至肉、血、髓、餘身分、頭，我將棄捨與他們。
kaḥ punar vādo bāhyeṣu vastuṣu yad uta dhana-dhānya-jātarūpa-rajata-ratna-ābharaṇa-haya-gaja-ratha-vāhana-grāma-nagara-nigama-janapada-rāṣṭra-rājadhānīpattana-dāsī-dāsa-karmakara-pauruṣeya-putra-duhitṛ-parivāreṣu | api tu khalu punar yasya yasya yena yena yad yat kāryaṃ bhaviṣyati tasmai tasmai satvāya tat tad deyaṃ saṃvidyamānaṃ dāsyāmi | aśocann avipratisārī avipāka-pratikāṅkṣī parityakṣyāmi |
更何況是外財資具呢？就是庫藏、孳生之物、金、銀、珍寶、勝妙莊嚴、馬、象、車、乘、城、邑、聚落、民眾、國土、宮殿，婢、僕、作業士夫、男、女、眷屬。也是這樣，任何眾生，以任何方式，將得到任何事物。我將現有的事物給與任何人。不生後悔，也不生苦惱，亦不希果報，我將捨棄這些事物。
anapekṣo dāsyāmi satva-anugrahāya satva-kāruṇyena satva-anukampayā teṣām eva satvānāṃ saṃgrahāya | yathā me 'mī satvāḥ saṃgṛhītā bodhiprāptasya dharma-jānakāḥ syur iti | peyālaṃ | | tad yathā api nāma kulaputra bhaiṣajya-vṛkṣasya mūlato vā hriyamāṇasya gaṇḍataḥ śākhātaḥ tvaktaḥ patrato vā hriyamāṇasya puṣpataḥ phalataḥ sārato vā hriyamāṇasya na evaṃ bhavati vikalpo | mūlato me hriyate yāvat sārato me hriyate iti | |
我將無差別地給與。為了利益眾生，由於悲愍眾生的緣故，為了攝受這些眾生。我攝受這些眾生，當他們證得菩提的時候，他們就是知法者。以要言之，善男子！譬如當藥樹正在被砍掉的時候，從根、莖、枝、皮、葉、花、果、木髓，不會有分別：我被從根砍掉，乃至我被從木髓砍掉。
api tu khalu punar avikalpa eva hīna-madhya-utkṛṣṭānāṃ satvānāṃ vyādhīn apanayati | evam eva kulaputra bodhisatvena mahāsatvena asmiṃś cātur-mahābhautike ātmabhāve bhaiṣajya-saṃjñā-utpādayitavyā yeṣāṃ yeṣāṃ satvānāṃ yena yena arthaḥ tat tad eva me harantu hastaṃ hasta-arthinaḥ pādaṃ pāda-arthina iti pūrvavat | |
但是，又在解除諸眾生的疾病，也不分別這位眾生是上、中、下。善男子！是菩薩摩訶薩亦復如是，應該於此四大種身生藥樹想。如前說：於任何眾生，以任何方式，讓他們帶走我的任何事物，只要對他們有饒益，須手以手，須足以足。

78.
āryâkṣayamatisūtre 'pi deśitaṃ | ayam eva mayā kāyaḥ sarvasatvānāṃ kiṃkaraṇīyeṣu kṣapayitavyaḥ | tad yathâpi nāmêmāni bāhyāni catvāri mahābhūtāni pṛthivīdhātur abdhātus tejodhātur vāyudhātuś ca nānāsukhair nānāparyāyair nānârambaṇair nānôpakaraṇair nānāparibhogaiḥ satvānāṃ nānôpa-bhogaṃ gacchanti | evam evâham imaṃ kāyaṃ caturmahābhūtasamucchrayaṃ nānāsukhair nānāpar-yāyair nānârambaṇair nānôpakaraṇair nānāparibhogair vistareṇa sarvasatvānām upabhogyaṃ kariṣyāmîti | sêmam arthavaśaṃ saṃpaśyan kāyaduṣkhatāṃ ca pratyavekṣate kāyaduṣkhatayā ca na parikhidyate satvâvekṣayêti | |
[英譯] And so, too, it is shown in the Akshayamati Sutra : "I must  wear out even this my body for the behests of all creatures.  And as these Four Outward Elements, ix. earth, air, fire and  water, [22] go to the varied enjoyment of creatures through  many directions and turnings, supports, appliances and uses :  so I purpose to make this my body, itself an aggregation of  the four great elements, fit for the enjoyment of all creatures  through the many directions and other means. He, seeing  that it is to be used for a purpose, looks fixedly at the  misfortunes of the body and is not distressed thereby through  care for all creatures."  
[法護譯] 如聖所說《無盡意經》云：菩薩當觀自身於諸眾生應何所作。謂四大種地水火風，有種種門、種種所作、種種繫屬、種種器具、種種受用，隨眾生行或全或分。然我此身四大所集亦復如是，有種種門、種種所作、種種繫屬、種種器具、種種受用，於諸眾生作大依住。如其觀察，為利眾生，設身有苦不生疲厭。
Ārya-akṣaya-mati-sūtre 'pi deśitaṃ | ayam eva mayā kāyaḥ sarvasatvānāṃ kiṃkaraṇīyeṣu kṣapayitavyaḥ | tad yathā api nāma imāni bāhyāni catvāri mahābhūtāni pṛthivīdhātur abdhātus tejodhātur vāyudhātuś ca nānā-sukhair nānā-paryāyair nānā-ārambaṇair nānā-upakaraṇair nānāparibhogaiḥ satvānāṃ nānā-upabhogaṃ gacchanti |
如在聖無盡意經中說：我應當將這個身體投向於一切眾生的利益。就是這外四大種，地、水、火、風趣向眾生種種受用，以種種樂、種種方法、種種支持、種種器具、種種受用。
evam eva aham imaṃ kāyaṃ caturmahābhūta-samucchrayaṃ nānāsukhair nānāparyāyair nānā-ārambaṇair nānā-upakaraṇair nānāparibhogair vistareṇa sarvasatvānām upabhogyaṃ kariṣyāmi iti | sa imam arthavaśaṃ saṃpaśyan kāya-duṣkhatāṃ ca pratyavekṣate kāya-duṣkhatayā ca na parikhi-dyate satva-avekṣayā iti | |
我此身四大所集亦復如是，以種種門、種種方法、種種支持、種種器具、種種受用乃至廣說，將成為一切眾生的受用。他正看到這個利益的力量，能觀察身體的苦性，雖然因身體的苦性、關注眾生，也不生疲厭。

79.
āryavajradhvajasūtre 'py āha | | iti hi bodhisatvâtmānaṃ sarvasatveṣu niryātayan sarvakuśalamūlôpa-kāritvena sarvasatvānāṃ kuśalamūlaiḥ samanvāharan pradīpasamam ātmānaṃ sarvasatveṣûpanayan sukhasamam ātmānaṃ sarvasatveṣv adhitiṣṭhan | dharmakukṣisamam ātmānaṃ sarvajagati saṃdhārayan ālokasamam ātmānaṃ sarvasatveṣv anugacchan jagatpratiṣṭhāpanasamam ātmānaṃ saṃpaśyan | kuśalamūlapratyayabhūtam ātmānaṃ sarvajagaty anugacchan | mitrasamam ātmānaṃ sarvasatveṣu niyojayamāno 'nuttarasukhamārgasamam ātmānaṃ sarvasatveṣu saṃdarśayamānaḥ anuttarasukhôpadhānasamam ātmānaṃ sarvasatveṣu pariśodhamānaḥ sūryasamam ātmānaṃ sarvajagati samīkurvāṇaḥ | evaṃdharmôpetam ātmānaṃ sarvasatveṣu prayacchan | yathākāma-karaṇīyavaśyam ātmānaṃ sarvaloke saṃpaśyann agracaityā bhaviṣyāmaḥ ... sarvajagatsthityātmānaṃ saṃpaśyan | samacittatāṃ sarvajagati niṣpādayan | sarvôpakaraṇatīrtham ātmānaṃ saṃpaśyan |
sarvalokasukhadātāram ātmānaṃ pratyavekṣamāṇaḥ | sarvajagato dānapatim ātmānam adhimucya-mānaḥ sarvalokajñānasamam ātmānaṃ kurvāṇaḥ bodhisatvacaryāprayuktam ātmānaṃ saṃjanaya-mānaḥ | yathāvāditathākāritvenâtmānaṃ niyojayamānaḥ | sarvajñatāsannāhasannaddham ātmānaṃ pratyavekṣamāṇaḥ | pūrvanimantritaṃ cittam anupālayamānaḥ | pratipattau câtmānaṃ sthāpayamāno bodhisatvatyāgacittatāṃ manasi kurvāṇôdyānabhūtam ātmānaṃ sarvasatveṣu saṃpaśyan | dharma-ratibhūtam ātmānaṃ sarvalokeṣv ādarśayamānaḥ saumanasyadātāram ātmānaṃ sarvasatvānām adhitiṣṭhan | anantaprītisaṃjananam ātmānaṃ sarvajagato niryātayamānaḥ sarvaśukladharmāya dvārabhūtam ātmānaṃ sarvaloke saṃdhārayamānaḥ | buddhabodhidātāram ātmānaṃ sarvasatvānāṃ praṇidadhat | pitṛsamam ātmānaṃ sarvaprajāyāṃ niyojayamānaḥ |sarvôpakaraṇâvaikalyâdhikaraṇam ātmānaṃ sarvasatvadhātau pratiṣṭhāpayamānaḥ | |
[英譯] And in the holy Vajradhvaja Sutra he says :  " So indeed the Bodhisatva, giving himself amongst all  creatures, by aiding all roots of good, regarding all creatures  in their roots of good, offering himself as a lamp amongst  all creatures, establishing himself amongst all creatures as  their happiness, keeping himself in all the world like the womb  of the Law, behaving himself amongst all creatures like a light,  looking upon himself as the asylum of the world, behaving  himself in the world as a cause of the root of good, appointing  himself as a friend amongst all beings, showing himself amongst  all creatures as the road to supreme happiness, purifying himself  amongst all creatures as a communication of supreme happiness,  making himself like unto the sun in all the world offering himself amongst all creatures in those capacities, regarding himself  in all the world as ready for service as they wish, regarding  himself as the abode of the world, producing equanimity for  all beings in all the world, regarding himself as a means for all  service, looking on himself as the giver of happiness to the  whole world, resolving to be the generous benefactor of  all the world, making himself as wisdom for the whole  world, showing himself to be devoted to the practices of the  Bodhisatva, showing himself as one whose deeds are as his  words, regarding himself as girt about with the armour of  omniscience, keeping the thought which he entertained,  and establishing himself in his duties, [23] keeping in mind  the Bodhisatva's thought of renunciation, regarding himself  as being a pleasure-garden for all creatures, showing himself  amongst all creatures as delighting in the Law, establishing  himself as the giver of contentment to all creatures, yielding  himself to all the world as producing supreme delight, keeping  himself as the storehouse for all pure righteousness in the  whole world, placing himself as the giver of Buddha's wisdom  to all creatures, giving himself as a father to all creation,  establishing himself in all the region of creatures as a store of  all help and sufficiency.
[法護譯] 缺。
Ārya-vajra-dhvaja-sūtre 'py āha | | iti hi bodhisatva ātmānaṃ sarva-satveṣu niryātayan sarva-kuśala-mūla-upakāritvena sarvasatvānāṃ kuśalamūlaiḥ samanvāharan pradīpa-samam ātmānaṃ sarva-satveṣu upanayan sukhasamam ātmānaṃ sarvasatveṣv adhitiṣṭhan | dharma-kukṣi-samam ātmānaṃ sarvajagati saṃdhārayan ālokasamam ātmānaṃ sarvasatveṣv anugacchan jagat-pratiṣṭhāpanasamam ātmānaṃ saṃpaśyan | kuśala-mūla-pratyaya-bhūtam ātmānaṃ sarvajagaty anugacchan |
又，在聖金剛幢經中說：事實上，菩薩正在布施自己給一切眾生。以協助一切善根的方式，正在關注一切眾生的善根。正缺在提供自己如燈於一切眾生。正在建立自己如快樂於一切眾生。正在保持自己於一切世界，如同法的子宮。正在讓自己如光明，隨行於一切眾生。正在觀待自己如世界的支撐。
正在讓自己如善根的緣，隨行於一切眾生。
Mitra-samam ātmānaṃ sarvasatveṣu niyojayamāno 'nuttara-sukha-mārga-samam ātmānaṃ sarva-satveṣu saṃdarśayamānaḥ anuttara-sukha-upadhāna-samam ātmānaṃ sarvasatveṣu pariśodhamānaḥ sūrya-samam ātmānaṃ sarvajagati samīkurvāṇaḥ | evaṃdharma-upetam ātmānaṃ sarvasatveṣu prayacchan | yathā-kāma-karaṇīya-vaśyam ātmānaṃ sarvaloke saṃpaśyann agra-caityā bhaviṣyāmaḥ ... sarvajagat-sthity-ātmānaṃ saṃpaśyan | sama-cittatāṃ sarvajagati niṣpādayan | sarva-upakaraṇa-tīrtham ātmānaṃ saṃpaśyan |
於一切眾生中，正在命令自己如友。於一切眾生中，正在顯示自己，如到達無上樂的道路。於一切眾生中，正在凈化自己，如無上樂的枕頭。於一切世界中，正在令自己平等，如太陽。於一切眾生中，正在提供俱備這些法的自己。於一切世界中，正在觀待自己，如眾生希求準備服務。正在培育自己，如最高的塔。正在觀待自己，如一切世界的住處。於一切世界中，正在發起平等心。正在觀待自己，如協助眾生的通道。
Sarva-loka-sukha-dātāram ātmānaṃ pratyavekṣamāṇaḥ | sarva-jagato dāna-patim ātmānam adhimucyamānaḥ sarva-loka-jñāna-samam ātmānaṃ kurvāṇaḥ bodhisatva-caryā-prayuktam ātmānaṃ saṃjanayamānaḥ | yathā-vādi-tathā-kāritvena ātmānaṃ niyojayamānaḥ | sarva-jñatā-sannāha-sannaddham ātmānaṃ pratyavekṣamāṇaḥ | pūrva-nimantritaṃ cittam anupālayamānaḥ | pratipattau ca ātmānaṃ sthāpayamāno bodhisatva-tyāga-cittatāṃ manasi kurvāṇa udyānabhūtam ātmānaṃ sarvasatveṣu saṃpaśyan |
正在觀察自己，如布施者，給一切世界快樂。正在確定自己，如一切世界的施者。正在使自己成為如一切世界的智慧。正在使自己生起相應的菩薩行。正在命令自己，如說而行。正在觀察自己，佩帶一切智的盔甲。正在保持最初被邀請的心。正在使自己安立在應該作的事中。正在心中注意菩薩捨離的心。在一切眾生中，正在觀待自己如花園。
Dharma-rati-bhūtam ātmānaṃ sarva-lokeṣv ādarśayamānaḥ saumanasya-dātāram ātmānaṃ sarva-satvānām adhitiṣṭhan | ananta-prīti-saṃjananam ātmānaṃ sarva-jagato niryātayamānaḥ sarva-śukla-dharmāya dvāra-bhūtam ātmānaṃ sarvaloke saṃdhārayamānaḥ | buddha-bodhi-dātāram ātmānaṃ sarva-satvānāṃ praṇidadhat | pitṛsamam ātmānaṃ sarva-prajāyāṃ niyojayamānaḥ | sarva-upakaraṇa-avaikalya-adhikaraṇam ātmānaṃ sarva-satva-dhātau pratiṣṭhāpayamānaḥ | |
在一切眾生中，正在展現自己是樂於法中。正在建立自己是一切眾生歡喜的給與者。正在令自己獲得能生無邊的喜悅給一切世界。在一切世界中，正在保持自己是前往一切淨法的門。正在安置自己是給與一切眾生佛陀菩提的布施者。在一切眾生中，正在命令自己是如父。在一切眾生界中，正在建立自己是能支持一切協助與充足。

80.
iti hi bodhisatva ātmānam upasthāyakatvāya dadānaḥ yācanakeṣu nīcamanasikāracitto bhūmyāsta-raṇādhiṣṭhānacetā dharaṇisamasarvaduṣkhasahanamanasikārapravṛttaḥ sarvasatvopasthānāklānta-mānasaprayukto bālajanaduṣkṛtasthiraḥ sthāvarādhivāsanajātyaḥ asthitaḥ kuśalamūlābhiyuktaḥ aprayuktasarvalokadhātūpasthānaḥ karṇo nāsā saṃparityajan yācanakebhya upasaṃkrāntebhyo bodhisatvacaryopāttatathāgatakulakulīnasaṃbhūtacittaḥ sarvabodhisatvānusmaraṇavihāraprasṛto 'sārāt sarvatrailokyāt sa ... tyavekṣamāṇaḥ svaśarīrānadhyavasitasantānaḥ aniketasarvabuddha-dharmānusmṛtivihāry asārāc charīrāt sārādānābhiprāya iti hi bodhisatvo jihvāṃ yācitaḥ samāno ma ... vātā premaṇīyayā maitryopacāravitatayā bhadre siṃhāsane rājārhe niṣādya taṃ yācanakam abhibhāṣate dṛṣṭaḥ |
[英譯] " Thus, indeed, is the Bodhisatva, giving himself for service,  having a mind humble and attentive for those who ask, having a  mind to rest on as upon a carpet, with attention fixed on  supporting all unhappiness like the earth, with mind devoted to  unwearied service for all creatures, firm amidst the evil acts of  the foolish, of firmly abiding nature, not resting, endowed  with the root of good, unattached, the support of all  the worlds, sacrificing ears and nose to suitors who ask it,  having a mind because of his attaining the Bodhisatva's  discipline, noble as the Tathagata's race, intent upon the  exercise of remembering all the Bodhisatvas, considering what  is essential apart from the three unessential worlds, his chain  of thought not being fixed upon his own body, homeless,  spending his time in remembering all the attributes of the  Buddha, with the intention of taking what is essential from  this unessential body.
[法護譯] 缺。
iti hi bodhisatva ātmānam upasthāyakatvāya dadānaḥ yācanakeṣu nīca-manasi-kāra-citto bhūmy-āstaraṇa-adhiṣṭhāna-cetā dharaṇi-sama-sarva-duṣkha-sahana-manasi-kāra-pravṛttaḥ sarvasatva-upasthāna-aklānta-mānasa-prayukto bāla-jana-duṣkṛta-sthiraḥ sthāvara-adhivāsana-jātyaḥ asthitaḥ kuśala-mūla-abhiyuktaḥ aprayukta-sarva-loka-dhātu-upasthānaḥ
事實上，菩薩正在布施自己成為僕人。菩薩的心是謙下而且是注意於來求者。其心是座位如地面上的地毯。其心是注意於忍受一切苦，如大地一樣。其心相應於不疲倦的服務一切眾生。於愚夫的惡所作中不動。堅定地忍受本性。已經不住。善根已熟練。無所染著。一切世界的支持。
karṇo nāsā saṃparityajan yācanakebhya upasaṃkrāntebhyo bodhisatva-caryā-upātta-tathāgata-kula-kulīna-saṃbhūta-cittaḥ sarvabodhisatva-anusmaraṇa-vihāra-prasṛto 'sārāt sarva-trailokyāt sa ... tyavekṣamāṇaḥ sva-śarīra-anadhyavasita-santānaḥ aniketa-sarvabuddha-dharma-anusmṛti-vihāry asārāc charīrāt sāra-ādāna-abhiprāya
正在捨離耳、鼻給前來索求者。有此心，是因為已得菩薩行，已成為如來族姓的家。專注於隨念一切菩薩而住。正觀察真實，而捨離一切不真實的三界。心相續不著於自己的身體。無處所。隨念一切佛法而住。希求於從不真實的身體，取真實。

81.
iti hi bodhisatvo jihvāṃ yācitaḥ samāno ma ... vātā premaṇīyayā maitrya-upacāra-vitatayā bhadre siṃhāsane rājārhe niṣādya taṃ yācanakam abhibhāṣate dṛṣṭaḥ | ariṣṭacitto bhūtvākṣatacitto 'nupahatacitto mahātman salā ... citto buddhavaṃśasaṃbhūtacitto 'lulitasantānacitto mahāsthāma-balādhāno 'nadhyavasitaśarīracitto 'nabhiniviṣṭavacanacitto jānumaṇḍalapraṣṭhitakāyo bhūtvā svakān mukhāj jihvā ... yācanakasya sarvaśarīram adhīnaṃ kṛtvā vācaṃ pramuñcan snigdhāṃ mṛdvīṃ premaṇīyāṃ maitryopacārāṃ | gṛhāṇa tvaṃ mama jihvāṃ yathā kāmakaraṇīyāṃ kuru | tathā kuru yathā tvaṃ prīto bhavasi prītamānasa ātmanā pramudito hṛṣṭaḥ prītisaumanasyajāta iti sa śiraḥ parityajan sarvadharmāgraśiraḥ paramajñānam avataran sarvasatvaparitrāṇaśirobodhi ... gacchan sarvajagadagryaśiraḥ anupamajñānam abhilaṣan sarvadikchiraḥ prāptuṃ jñānarājam adhimucya-māno 'nuttarasarvadharmaiśvaryaśīrṣatāṃ paripūrayitukāmo 'nantayācanakaprītiparisphuṭacetā |
[英譯] "Thus, indeed, if the Bodhisatva is asked for his tongue, [he sits down, and speaks] with lovable and friendly voice,  prompted by friendly thoughts, and seating him in a goodly  couch fit for a king, he addresses that suitor with pleasure.  He becomes unangered in mind, unoffended, not vexed, with  mind absorbed in magnanimity, with mind partaking of the  Buddha's race, with the chain of his thought unwavering in  nature, full of strength and power, with mind not fixed upon his  body, not devoted to talking, his body resting on the knees ;  putting all his body at the service of the suitor he speaks from  his own mouth, uttering words that are affectionate, gentle, and  lovely, a friendly service. Take thou my tongue, do with it as  seemeth thee good. Do so as pleaseth thee, [24] that thou be  pleased at heart and satisfied with thyself, contented and delighted with pleasure : ' with these words, he sacrifices his head,  bringing about the highest knowledge which is the topmost head  of all things, attaining the wisdom which is the head of the  salvation of all creatures, craving incomparable knowledge  which is the chiefest head of all the world, resolved to obtaining the king of knowledge, the head of all regions, desirous of  accomplishing the culmination of lordship over transcendent  things, with a mind bursting with affection for an endless  number of applicants.  
[法護譯] 缺。
iti hi bodhisatvo jihvāṃ yācitaḥ samāno ma ... vātā premaṇīyayā maitryā upacāra-vitatayā bhadre siṃha-āsane rāja-arhe niṣādya taṃ yācanakam abhibhāṣate dṛṣṭaḥ | ariṣṭa-citto bhūtvā akṣata-citto 'nupahata-citto mahātman salā ... citto buddha-vaṃśa-saṃbhūta-citto 'lulita-santāna-citto mahā-sthāma-bala-ādhāno 'nadhyavasita-śarīra-citto 'nabhiniviṣṭa-vacana-citto jānu-maṇḍala-praṣṭhita-kāyo bhūtvā svakān mukhāj jihvā ... yācanakasya sarva-śarīram adhīnaṃ kṛtvā vācaṃ pramuñcan snigdhāṃ mṛdvīṃ premaṇīyāṃ maitryā upacārāṃ | gṛhāṇa tvaṃ mama jihvāṃ yathā kāma-karaṇīyāṃ kuru | tathā kuru yathā tvaṃ prīto bhavasi prīta-mānasa ātmanā pramudito hṛṣṭaḥ prīti-saumanasya-jāta
如是，事實上，同樣的如果菩薩被求索舌頭，以可愛、友善、充滿著關心的方式，使其坐在適合於王的妙獅子座，菩薩當下會告訴這位來求者。菩薩的心已轉變為不受傷、健康、無損、專注於寬容、已是佛種姓、相續心中不搖動、擁有大的力量、已不染著身體、已不染著談話。身體依於膝蓋之後，使整個身體置於來求者前之後，從自己的口中說話。正說的言語是柔和、輕軟、可愛、友善地關心。
「你取我的舌頭，你做如欲所做的事。如是做，如此令你喜悅，內心中喜悅，對自己歡喜、滿意，生起喜悅、快樂。」
iti sa śiraḥ parityajan sarva-dharma-agra-śiraḥ parama-jñānam avataran sarva-satva-paritrāṇa-śiro-bodhi ... gacchan sarva-jagad-agrya-śiraḥ anupama-jñānam abhilaṣan sarva-dik-chiraḥ prāptuṃ jñāna-rājam adhimucyamāno 'nuttara-sarva-dharma-aiśvarya-śīrṣatāṃ paripūrayitu-kāmo 'nanta-yācanaka-prīti-parisphuṭa-cetā |
如是，他正捨棄頭部。他正趣入最上智，那是一切法之上首。他正得到菩提，那是拔濟一切眾生之首。他正希求無比的智，那是一切世界中最尊之首。他正決意於獲得智中王，那是一切方位之首。他想要圓滿無上一切法自在之首，以滿滿的歡喜心，來面對無邊的求索者。

82.
iti hi bodhisatvo hastapādān parityajan yācanakebhyaḥ śraddhāhastaprayuktenānugrahacāritreṇa bodhisatvasiṃhavikramatyāgapratatapāṇinā vyavasargābhiratena hastapādaparityāgena mahā-pratiṣṭhānakramatalavyatihāreṇa bodhisatvacaryādhyavasāyena vedanānupahatatayā dānaprasāda-śaktyā vimalacittotpādasaṃvaro niṣparyavasthānajñānadharmaśarīrāchinnābhinnāluptakāyasaṃjñaḥ anīcacittaḥ sarvamārakarmakalyāṇamitropastabdhavṛṃhitacetāḥ sarvabodhisatvasaṃvarṇitaikatyāga-niryāṇa
[英譯]  " Thus, indeed, the Bodhisatva, sacrificing hands and feet to  those that ask, by doing kindness with the hand of faith, with  the outstretched hand of sacrifice, the heroism of a noble  Bodhisatva, finding pleasure in renunciation, by sacrificing hand  and foot, placing his foot on the great basis by the resolution  of following the practice of a Bodhisatva, by the fact of not  being troubled by suffering, by ability to take pleasure in the  giving, with the restraint that consists in pure thought; he  cherishes the idea of a body uncut, unbroken, undiminished,  which consists in the body of the Law formed of knowledge  without obstacle; he has a mind not low, preserved from all the machinations of Mara, cherished and saved by the good friend,  delivered by the whole-hearted renunciation which is praised  by all Bodhisatvas.
[法護譯] 缺。
iti hi bodhisatvo hasta-pādān parityajan yācanakebhyaḥ śraddhā-hasta-prayuktena anugraha-cāritreṇa bodhisatva-siṃha-vikrama-tyāga-pratata-pāṇinā vyavasarga-abhiratena hasta-pāda-parityāgena mahā-pratiṣṭhāna-kramatala-vyatihāreṇa bodhisatva-caryā-adhyavasāyena vedanā-anupahatatayā dāna-prasāda-śaktyā vimala-citta-utpāda-saṃvaro niṣparyavasthāna-jñāna-dharma-śarīra-achinna-abhinna-alupta-kāya-saṃjñaḥ anīca-cittaḥ sarva-māra-karma-kalyāṇa-mitra-upastabdha-vṛṃhita-cetāḥ sarva-bodhisatva-saṃvarṇita-eka-tyāga-niryāṇa
如是，事實上，菩薩正在捨棄手足給求索者，以相應信之手而正行關愛。以菩薩獅子的勇猛，而捨棄散開之手。以樂於出離，而施捨手足。以堅決菩薩行，而置足於大地基之上。以不被苦受所損壞，而能布施清淨。菩薩的律儀，是以無垢心生起。他生起不可斷、不可壞、不可奪身想，就是無纏的智慧法身。他有值得尊重的心。他的心是保護自己遠離一切魔業，為善友所支持、所推進。為一切菩薩所稱讚的一心施捨，以此捨而過世。

83.
iti hi bodhisatvaḥ svaśarīram ākṣipya rudhiram anuprayacchan yācanakebhyaḥ praharṣita-bodhi-citto | bodhisatvacaryābhilaṣitacitto 'paryāttaveditacittaḥ sarvayācanakābhilaṣitacittaḥ sarvaprati-grāhakāvidviṣṭacittaḥ sarvabodhisatvatyāgapratipatpratipanno 'nivarttyayā prītiprasrabdhyā svaśarīrānapekṣacittaḥ svaśarīrād rudhiram anuprayacchan jñānāyatanamahāyānaprasṛtacetā mahāyānāvinaṣṭamanā iṣṭamanās tuṣṭamanāḥ prītamanāḥ muditamanā maitrymanāḥ sukhamanāḥ prasannamanāḥ pramuditaprītisaumanasyajāto majjāmāṃsaṃ svaśarīrāt parityajan yācanakebhyaḥ kalyāṇatyāgayā | yācakābhilaṣitayā vācā tān yācakān abhilapan | gṛhṇantu bhavanto mama śarīrān majjāmāṃsaṃ yathā kāmakaruṇayā tulyaprītivivarddhanena tyāgacittena | bodhisatvavijñagaṇa-niṣevitena mahākuśalamūlena lokamalāpakarṣitena pravareṇādhyāśayena |
[英譯] " Thus, indeed, the Bodhisatva, sacrificing his own body,  offering his blood to those that ask, has a mind delighting in  wisdom, desiring to behave as a Bodhisatva, not casting away  a thought that was made clear to him, ready and eager for all  that ask, not hated by any one who receives, walking in the  path of the renunciation of all the Bodhisatvas, not regarding  his own body because of unconquerable joy and contentment,  offering the blood from his own body, devoted to the Great  Vehicle as the abode of knowledge, with mind unspoilt in the  Great Vehicle, agreeable, pleased, delighted, joyful, friendly,  happy, contented, and becoming joyful, pleased, and content,  sacrificing the very marrow from his body for those who ask,  with good renunciation, addressing those suitors with welcome  voice : ' Let your honours take the marrow and the flesh, to  use as you will,' with equal increase of pleasure and sacrifice,  with a great root of merit practised by a company that has  the knowledge of a Bodhisatva, [25] with excellent resolve that  removes the filth of the world ;
[法護譯] 缺。
iti hi bodhisatvaḥ svaśarīram ākṣipya rudhiram anuprayacchan yācanakebhyaḥ praharṣita-bodhi-citto | bodhisatva-caryā-abhilaṣita-citto 'paryātta-vedita-cittaḥ sarva-yācanaka-abhilaṣita-cittaḥ sarva-pratigrāhaka-avidviṣṭa-cittaḥ sarva-bodhisatva-tyāga-pratipat-pratipanno 'nivarttyayā prīti-prasrabdhyā svaśarīra-anapekṣa-cittaḥ svaśarīrād rudhiram anuprayacchan jñāna-āyatana-mahā-yāna-prasṛta-cetā mahāyāna-avinaṣṭa-manā iṣṭa-manās tuṣṭa-manāḥ prītamanāḥ muditamanā maitrymanāḥ sukhamanāḥ prasannamanāḥ pramudita-prīti-saumanasya-jāto majjā-māṃsaṃ svaśarīrāt parityajan yācanakebhyaḥ kalyāṇa-tyāgayā |
如是，事實上，菩薩捨棄自己的身體之後，正提供血給諸求索者，其心樂於菩提，其心希求菩薩行，
其心不捨棄正確的認知，其心希求一切求索者，其心不恨一切取者。他已經走在一切菩薩施捨之道。由於不退的喜與輕安，其心不重視自己的身體。正提供來自自己身體上的血，其心專注於智慧處所的大乘。其心不壞於大乘，其心愛樂、知足、歡喜、喜、友善、樂、清淨，已生極喜、歡喜、心悅
。以善的施捨，正捨棄來自自己身體上的髓肉，給諸求索者。
Yācaka-abhilaṣitayā vācā tān yācakān abhilapan | gṛhṇantu bhavanto mama śarīrān majjā-māṃsaṃ yathā kāma-karuṇayā tulya-prīti-vivarddhanena tyāga-cittena | bodhisatva-vijña-gaṇa-niṣevitena mahā-kuśala-mūlena loka-mala-apakarṣitena pravareṇa adhyāśayena |
以求索者所想要的言語，正告訴諸求索者：「請尊敬的你們從我的身體取走髓肉，如你們所要，悲憐而用。」其心施捨，等同與增長的歡喜。具足為擁有菩薩智的眾人所修習的大善根。具足已除世界塵垢的、最勝的意樂。

84.
sarvabodhisatvasamatopāttair mahādānārambhair manasākāṅkṣitaiḥ sarvayācakair annanutāpya-cittair dānavastubhiḥ apratyavekṣitena karmavipākapratyayena sarvalokadhātvavimukhayā sarvabuddhakṣetrālaṃkāravyūhapūjayā sarvajagadabhimukhayā karuṇāparitrāṇatayā | sarva-buddhabodhyabhimukhayā | daśabala ...cāraṇayātītānāgatapratyutpannasarvabodhisatvābhimukhayā ekakuśalamūlaparicaryayā sarvavaiśāradyābhimukhenārṣabhasiṃhanādanadanena tryadhvābhimu-khena | sarvādhvasamatājñānena ... lokābhimukhenāparāntakoṭīgatakalpavyavasāyena bodhisatva-praṇidhānenāparitrasyanābhimukhenākhedacittotpādena bodhisatvaḥ svahṛdayaṃ parityajan yāca-nakebhyo dānavaśaśikṣitacittaḥ pāramitāniṣpādanacittaḥ sarvabodhisatvadānānuddhatasuprati-ṣṭhitacittaḥ | adhiṣṭhānasarvayācanakapratimānanacittaḥ | adhyāśayaṃ pariśodhayamānaḥ |
[英譯] with efforts towards great  generosity undertaken in the spirit of equanimity of all  the Bodhisatvas, with suitors longed for, gifts given without  repentance, without expecting the reward of merit, with  worship of the mass of gloriously adorned Buddha-fields, not disregarding any of the worlds, with mercy and salvation directed  towards all the world, towards the enlightenment of all the  Buddhas ; with the [strength] of the Dasabala, with attention  only to the root of merit, directed towards all the Bodhisatvas past, present and future, with the sound of a bull's  or hon's roar directed towards all skill, in the three times, with equanimity and knowledge in all ways, with determination through infinite number of ages directed towards  the world, with the Bodhisatva's resolve, by producing  a mind free from distress directed towards fearlessness, the  Bodhisatva sacrificing his own heart to those that ask, his mind instructed as to the kinds of gifts, developing the Perfections,  his mind humble and well established in the gifts of all  Bodhisatvas, resolved to be attentive to all that ask, purifying  his resolve,  
[法護譯] 缺。
Sarva-bodhisatva-samatā-upāttair mahā-dāna-ārambhair manasā ākāṅkṣitaiḥ sarva-yācakair ananutāpya-cittair dāna-vastubhiḥ apratyavekṣitena karma-vipāka-pratyayena sarva-loka-dhātv-avimukhayā sarva-buddha-kṣetra-alaṃkāra-vyūha-pūjayā sarva-jagad-abhimukhayā karuṇā-paritrāṇatayā | sarva-buddha-bodhy-abhimukhayā |
以一切菩薩平等性所得，而努力於大布施。為一切求索者內心所渴望。其心不後悔於施捨物。無所思維於業果緣。不棄背於一切世間界。莊嚴、佈置、供養一切佛剎土。以悲憫與渡脫，面向一切眾生，面向一切佛菩提。
daśabala … cāraṇayā atītānāgata-pratyutpanna-sarva-bodhisatva-abhimukhayā eka-kuśala-mūla-paricaryayā sarva-vaiśāradya-abhimukhena ārṣabha-siṃha-nāda-nadanena try-adhva-abhimukhena |
以十力行，面向過去、未來、現在一切菩薩。以惟獨照顧善根，面向一切無畏。以公牛、獅子的吼聲、怒吼者，面向三個時間。
Sarva-adhva-samatā-jñānena ... loka-abhimukhena aparānta-koṭī-gata-kalpa-vyavasāyena bodhisatva-praṇidhānena aparitrasyana-abhimukhena akheda-citta-utpādena bodhisatvaḥ svahṛdayaṃ parityajan yācanakebhyo dāna-vaśa-śikṣita-cittaḥ pāramitā-niṣpādana-cittaḥ sarva-bodhisatva-dāna-anuddhata-supratiṣṭhita-cittaḥ | adhiṣṭhāna-sarva-yācanaka-pratimānana-cittaḥ | adhyāśayaṃ pariśodhayamānaḥ |
於一切時間中，具足平等性與智。以後際倶胝劫的努力，面向世間。以菩薩的誓願，由於生起不疲厭心，面向不怖畏。菩薩正施捨自己的心藏給諸求索者，其心已學布施自在，其心實行波羅蜜多，其心謙下，已善建立一切菩薩的布施。其心對於已靠近的一切求索者，表示尊敬。正在凈化他的意樂。

85.
sarvajagatparipācananidānaṃ mahāpraṇidhānaṃ pratipadyamāno bodhisatvacaryāyāṃ saṃvasamānaḥ sarvajñatāsaṃbhāraṃ saṃbharamāṇaḥ praṇidhim ariñcan so 'tra yakṛdbukkāphupphuṣaṃ yācake-bhyaḥ parityajan yācanakābhiprasannayā dṛṣṭyā prasannaprītyākārair netrair bodhisatvaniryātena premṇāvyutthitamanasikāreṇa tyāgenāsārāt kāyāt supratyavekṣitena sārādānacittena śmaśāna-paryantena kāyānusmṛtimanasikāreṇa vṛkaśṛgālaśvabhakṣyaṃ śarīraṃ pratyavekṣamāṇaḥ parabha-ktimanasikṛtayā | śarīrānityatayāpaviddhaśarīreṇa parabhaktacetanena evaṃ dharmamanasikāra-prayukto bodhisatvas tān yācanakān animiṣaṃ prekṣamāṇa evaṃ cittam utpādayati | yadi cāham etadyācanakasya etaccharīrād antraṃ yakṛdbukkāphuṣphuṣaṃ dadyāṃ | yadi vā na dadyāṃ | āyuḥ-kṣayaparyante naiṣo nityaḥ śmaśānaparyavasāna iti | sa evaṃ manasikārasaṃtoṣitena santānenaivaṃ dharmajñānenāśayena kalyāṇamitrasaṃjñādhiṣṭhitena yācanakadarśanenāsārāt kāyāt sāram ādātu-kāmo dharmakāmatayā svamāṃsān nakhaṃ parityajann eva tatkuśalamūlaṃ pariṇāmayatīty ātma-bhāvotsargaṃ kṛtvā ||
[英譯] undertaking the great resolve which is the cause  of the ripening of all the world, abiding in the conduct of  the Bodhisatva, gathering the elements of omniscience, not  relaxing his resolve, he then sacrifices to those that ask liver,  heart, and lungs, with intelligence pleased with those that ask,  with eyes looking happy and glad, with affection sent forth to  the Bodhisatva, with unflagging attention, renunciation, with  a well-thought-of idea of taking the essence from the non-essential body, attentively remembering that the body has  its end in the cemetery, regarding his body as food for wolves,  jackals and dogs, remembering that it is the share of others;  because of the body's impermanency, with the thought that  the body is the share of others when it is cast forth, even so,  applying his reflection to the Law, the Bodhisatva steadily  observing those suitors, thus begins to think : ' If I should  give to the suitor from the body intestines, liver, heart, or  lungs, or if I should not give them, at the end of my life  this body is not eternal, it is owed to the cemetery [26] Thus  he with nature content and satisfied, with knowledge of the  law, with resolve, established in the idea of the good friend,  at the instance of a suitor desirous of extracting the essence  from this non-essential body, through love of the law, even  when he sacrifices only a nail from his own flesh with the  thought, ' This is applied to the root of good,' thus renounces  his own body."
[法護譯] 缺。
Sarva-jagat-paripācana-nidānaṃ mahā-praṇidhānaṃ pratipadyamāno bodhisatva-caryāyāṃ saṃvasa-mānaḥ sarva-jñatā-saṃbhāraṃ saṃbharamāṇaḥ praṇidhim ariñcan so 'tra yakṛd-bukkā-phupphuṣaṃ yācakebhyaḥ parityajan yācanaka-abhiprasannayā dṛṣṭyā prasanna-prīty-ākārair netrair bodhisatva-niryātena premṇā avyutthita-manasikāreṇa tyāgena asārāt kāyāt supratyavekṣitena sāra-ādāna-cittena śmaśāna-paryantena kāya-anusmṛti-manasikāreṇa vṛka-śṛgāla-śva-bhakṣyaṃ śarīraṃ pratyavekṣamāṇaḥ parabhakti-manasikṛtayā | śarīra-anityatayā apaviddha-śarīreṇa parabhakta-cetanena evaṃ dharma-manasikāra-prayukto bodhisatvas tān yācanakān animiṣaṃ prekṣamāṇa evaṃ cittam utpādayati |
正實行大誓願，是令一切世界成熟的因。正居住在菩薩行。正積聚一切智性的資糧。不放棄他的誓願。在這裡，他正施捨肝、心、肺給諸求索者。具足對諸求索者喜悅的見。具足喜悅、歡喜的眼睛。
具足菩薩出離的愛念。具足不浮動的作意而施捨。其心已善觀察之後，從沒有真實的身體，採取真實。以塚間為邊際，而於身隨念、作意。他正觀察自己身體為狼、豺、狗的食物。由於已作意身體為他人的一部份。由於身體是無常性。由於心想：所棄的身體是為他人的食物。同樣，菩薩勤修於法作意，正穩定地觀察那些求索者，生起如是心：
yadi ca aham etad yācanakasya etac charīrād antraṃ yakṛd-bukkā-phuṣphuṣaṃ dadyāṃ | yadi vā na dadyāṃ | āyuḥ-kṣaya-paryante na eṣo nityaḥ śmaśāna-paryavasāna iti | sa evaṃ manasikāra-saṃtoṣitena santānena evaṃ dharma-jñānena āśayena kalyāṇa-mitra-saṃjñā-adhiṣṭhitena yācanaka-darśanena asārāt kāyāt sāram ādātu-kāmo dharma-kāmatayā sva-māṃsān nakhaṃ parityajann eva tat-kuśala-mūlaṃ pariṇāmayati ity ātma-bhāva-utsargaṃ kṛtvā ||
「如果，我應該將，來自這個身體的腸、肝、心、肺，給這個求索者。或是如果，我不應該給。在壽命是以滅盡為邊際的時候，這個身體不是永恆的，墳墓是他的終點。」由於心相續滿意這樣的作意。這樣，具足這樣的法的智慧、意樂。由於已建立善友想。他在見到求索者，從不真實的身體，想要給他真實。由於對於法的愛好，甚至，從自己身上的肉，正施捨指甲的時候，內心這樣想：「令此迴向於善根。」這樣之後，捨棄自己的身體。

86.
bhogapuṇyôtsargo 'py atrâivôkteḥ | iti hi bodhisatvo nānādakṣiṇīyapratigrāhakeṣv anyânyapudgala-digāgateṣv aprameyakṛpaṇavanīpakeṣu bodhisatvaśravâgateṣu bodhisatvaśabdaṃ śrutvâgateṣu bodhisatvapratyayâvakāśagateṣu bodhisatvadānapūrvaṃ praṇidhānaśruteṣu | bodhisatvapraṇidhāna-cittanimantriteṣu | sarvatyāgamanasâbhilaṣiteṣu tṛptayācanakapratimānanācetanâgatayācanaka-kṣamāpaṇacetano | mayâiva tatra diśaṃ gatvā yūyaṃ pratimānayitavyâbhaviṣyata yena yuṣmākam āgamanaklamo na syāt | evaṃ samṛddhapraṇipātena kṣamayati sarvayācanakān kṣamayitvā snāpayitvā viśrāmitaśarīrān kṛtvā tebhyo yadṛcchayôpakaraṇaṃ pratipādayati | yad idaṃ maṇirathān jambudvīpakalyāṇakanyāratnaparipūrṇān yad idaṃ suvarṇarathān janapadaviśuddhakanyāratna-paripūrṇān | yad idaṃ vaiḍūryarathān vânukulagītavādyasaṃpravāditaparipūrṇān | evaṃ sphaṭi-karathān sumukhasuveśadhārisvalaṃkṛtarūpān apratikūladarśanacaturakanyāratnaparipūrṇān iti | tathâtrâiva deśitaṃ maṇirathān vā dadānaḥ sarvaratnajālasaṃchannān ājāneyahastyupetān | savāhanān | candanarathān dadāno ratnacakrarathyaprayuktān ratnasiṃhâsanapratiṣṭhitān yāvan nānāratnachatrasaṃchannavyūhān ratnavitānavitatasaṃchannān dhvajapatākâlaṃkṛtacaturdik-kānnānāgandhavidhūpita ... sāragandhânulepânuliptān | sarvapuṣpavyūhâvakīrṇān kanyāśata-sahasraratnasūtraprakarṣitān abhrāntagamanān abhrântasamavāhanaprayuktān | yāvad apratikūla-manojñapravātagandhān suduhitṛputravacanôpacāraprayuktān | vividhagandhacūrṇasambhṛta-kṛtôpacārān iti | |
[英譯] And the renouncing of one's enjoyments and merits is  described in the same place, thus : "So, indeed, the Bodhisatva  amongst various recipients worthy of gifts, who come from  all sorts of places, amongst the innumerable poor beggars, who  have heard of the renown of the Bodhisatva, who have come  after hearing the rumour of the Bodhisatva, who have an  opportunity of confidence in a Bodhisatva, who have heard  the resolve of the Bodhisatva after giving, who have been  invited by the resolve of the Bodhisatva's mind, men desired by him with his mind set upon renunciation, with the thought welcomed by doing honour to the delighted suitors, with the  thought of propitiating the suitors who come. 'It is I who  should have shown respect to you, now that I have come  into this region, to save you the trouble of coming : ' thus  he propitiates all the suitors by doing a complete prostration,  and after propitiating them invites them to bathe and gives  repose to their bodies and offers them any service they  wish : namely, jewel-waggons full of choice and beautiful girls of Jambudvipa, namely, gold-waggons full of choice and  virtuous girls of the country, namely, jewelwaggons full of  a quantity of singing and music all sounding together: so he  gives crystal waggons full of choice maidens of charming  and agreeable looks, all adorned with fair faces and fair  dress." Then in the same place it is explained : 'giving  jewelwaggons provided with noble elephants covered with  jewelled nets, and carriages ; giving sandal-wood waggons with  jewelled wheels and trappings, provided with jewelled seats "  . . . as far as " quantities of all sorts of jewelled sunshades  with coloured canopies outspread, adorned with banners and  flags in all four directions, [27] scented with all sorts of perfumes, anointed with precious fragrant ointments, bespread with  multitudes of all manner of flowers, prolonged with hundreds  of thousands of maidens like strings of jewels, steady in movement, provided with steady animals all alike, " and so on  to " agreeable charming scents in the air, with pleasant civilities and greetings by daughters and sons, with civilities and  gifts of quantities of perfumed powders of all sorts."   
[法護譯] 論曰：捨受用福。如《金剛幢經》云：菩薩以種種布施十方無量貧窮困苦。受施之者，信菩薩行，聞菩薩聲緣菩薩語悉以來集。然菩薩布施先發誓願，由聞菩薩心所願言，一切捨施意喜無厭，令乞丐者遂心滿足，隨其來者發心懺謝。如彼偈云：我應詣彼施，汝知不可得。諸從遠方來，得無疲勞耶。如是於乞丐者頭頂禮敬懺謝慰喻，澡浴身穢為設敷具，如其所須一切給與，所謂或末尼車，閻浮提中柔善女寶眾具圓滿；或施金車，侍衛僕從清淨女寶眾具圓滿；吠琉璃車，最上可愛歌詠音樂如前圓滿；玻胝迦車，於四方面現四寶女，執妙莊嚴色相無比亦復圓滿如前所說；末尼車者，垂諸寶網彌覆其上，駕以白象及御象者無量嚴飾。其寶輪相與車相稱，又於其上置諸妙寶師子之座，乃至設眾寶蓋遍覆其上，莊嚴寶帳周匝圍繞，於四方面植妙幢幡燒種種香，諸妙堅香以為塗拭，散諸妙花遍覆莊嚴。又於其上百千妓女寶繩交絡，彼善御者正等和合行無錯亂，乃至以諸粖香變異和合，雖聞此香意樂第一，令彼男女性行調適。
Bhoga-puṇya-utsargo 'py atra eva ukteḥ | iti hi bodhisatvo nānā-dakṣiṇīya-pratigrāhakeṣv anya-anya-pudgala-dig-āgateṣv aprameya-kṛpaṇa-vanīpakeṣu bodhisatva-śrava-āgateṣu bodhisatva-śabdaṃ śrutvā āgateṣu bodhisatva-pratyaya-avakāśa-gateṣu bodhisatva-dāna-pūrvaṃ praṇidhāna-śruteṣu | bodhisatva-praṇidhāna-citta-nimantriteṣu | sarva-tyāga-manasa-abhilaṣiteṣu tṛpta-yācanaka-pratimānanā-cetana āgata-yācanaka-kṣamā-paṇa-cetano |
在這部經中，也說到捨棄受用與福。如金剛幢經中說：事實上，來自各方的人，是種種應該尊敬的受施者。聽到菩薩而來的無量貧窮的乞丐，就是聽到菩薩的名聲之後而來。他們有機會對菩薩生起信心，如前面菩薩布施時，所聽聞到的誓願。他們是為菩薩的誓願心所邀請。他們是為菩薩的一切施捨的心所希求。其心，對於滿足的乞丐，展現尊敬。其心，對於已來的乞丐，請求寬恕。
Mayā eva tatra diśaṃ gatvā yūyaṃ pratimānayitavyā abhaviṣyata yena yuṣmākam āgamana-klamo na syāt | evaṃ samṛddha-praṇipātena kṣamayati sarva-yācanakān kṣamayitvā snāpayitvā viśrāmita-śarīrān kṛtvā tebhyo yad-ṛcchayā upakaraṇaṃ pratipādayati |
「我應該對你們表達尊敬，我已經來到者個地區，因此，你們沒有從遠方來的疲勞。」這樣他以完全的尊敬方式，向一切乞丐，請求寬恕。已經懺謝慰喻之後，邀請他們沐浴之後，讓他們的身體休息之後，以自然的方式，提供資具給他們。
yad idaṃ maṇi-rathān jambudvīpa-kalyāṇa-kanyā-ratna-paripūrṇān yad idaṃ suvarṇa-rathān jana-pada-viśuddha-kanyā-ratna-paripūrṇān | yad idaṃ vaiḍūrya-rathān vā anukula-gīta-vādya-saṃpravādita-paripūrṇān | evaṃ sphaṭika-rathān sumukha-suveśadhāri-svalaṃkṛta-rūpān apratikūla-darśana-catura-kanyā-ratna-paripūrṇān iti |
所謂或末尼車，閻浮提中柔善女寶眾具圓滿。或施金車，國土中清淨女寶眾具圓滿。或吠琉璃車，可愛歌詠音樂如前圓滿。玻胝迦車，以舒顏、妙衣來莊嚴身體，可愛的外貌、聰慧的女寶眾具圓滿。
tathā atra eva deśitaṃ maṇi-rathān vā dadānaḥ sarva-ratna-jāla-saṃchannān ājāneya-hasty-upetān |
sa-vāhanān | candana-rathān dadāno ratna-cakra-rathya-prayuktān ratna-siṃha-āsana-pratiṣṭhitān yāvan nānā-ratna-chatra-saṃchanna-vyūhān ratna-vitāna-vitata-saṃchannān dhvaja-patāka-alaṃkṛta-catur-dikkān nānā-gandha-vidhūpita ... sāra-gandha-anulepa-anuliptān |
同樣的，在這部經此處，也說：正給予末尼車，垂諸寶網彌覆其上，駕以調御象，以及車乘。 正給予旃檀木車，其寶輪相與車相稱，又於其上置諸妙寶師子之座，乃至莊嚴眾寶蓋遍覆其上。掛寶幔遍覆其上，於四方面植妙幢幡，燒種種香，諸妙堅香以為塗拭。
Sarva-puṣpa-vyūha-avakīrṇān kanyā-śata-sahasra-ratna-sūtra-prakarṣitān abhrānta-gamanān abhrānta-samavāhana-prayuktān | yāvad apratikūla-manojña-pravāta-gandhān suduhitṛ-putra-vacana-upacāra-prayuktān | vividha-gandha-cūrṇa-sambhṛta-kṛta-upacārān iti | |
散諸妙花遍覆莊嚴，又於其上，百千妓女寶繩交絡，行無錯亂，配合同等的拉車獸也無錯亂，乃至空氣中有不違意、可愛香。配合妙兒、女的言語與禮節。已攜帶種種末香，而行禮節。

87.
punar atrâivâha | ātmānaṃ ca sarvasatvānāṃ niryātayann upasthānaṃ vā sarvabuddhānām upādadāno rājyaṃ vā parityajan paṭabhedakaṃ vā nagararājadhānīṃ sarvâlaṃkārabhūṣitāṃ yathârhaṃ vā yācana-keṣu sarvaparivāraṃ parityajan putraduhitṛbhāryāṃ vā dadāno yācanakebhyaḥ sarvagṛhaṃ vâpasṛ-jan | yāvat sarvôpabhogaparibhogān vā dadānaḥ | evaṃ pānadānaṃ rasadānam api bodhisatvo dadāno vividhān kalyāṇān udārān viśuddhān avikalāṃs tiktāṃl lavaṇān kaṭakān kaṣāyān nānārasâgrôpetān susnigdhān vividharasavidhinôpetān dhātukṣobhaṇasamatāsthāpanān cittaśarīrabalôpastambhanān prītiprasādaprāmodyakalpatājananān | yāvat sarvaparôpakramapratiṣedhakān sarvavyādhisamanâro-gyasaṃjananān | evaṃ vastradānaṃ puṣpadānaṃ gandhadānaṃ vilepanadānaṃ mālyadānaṃ | śayana-dānam āvāsadānam apāśrayadānaṃ pradīpadānaṃ ca | glānapratyayabhaiṣajyapariṣkārān bodhisatvo 'nuprayacchan yāvan nānābhājanāni vividhasaṃbhārāṇy anekakāṃsyapātrīr aprameyasaṃbhārôpacitā hiraṇyasuvarṇarūpyacūrṇaparipūrṇās tāni buddhebhyo bhagavadbhyo dadāno 'cintyadakṣiṇīyâdhi-muktacetā bodhisatvaratnebhyo vā dadānaḥ | kalyāṇamitrasudurlabhacittôtpādenâryasaṃghāya vā dadānaḥ | buddhaśāsanôpastambhāya pudgalāya vā dadānaḥ | śrāvakapratyekabuddhebhyo vârya-guṇasuprasannacittatayā mātāpitṛbhyāṃ dadāno |guruśuśrūṣôpasthānacittatayâcāryagurudakṣiṇīye-bhyo vā dadānas tatra tatra gurusaṃbhārâvavādaśikṣaṇaprayuktaḥ | aśanavasanaṃ vā kṛpaṇavanīpa-kayācanakebhyo dadānaḥ | sarvasatvâpratihatacakṣur maitrīparibhāvitacittatayā |
[英譯] Again, in the same place he says : " And presenting himself  to all creatures, or giving service to all Buddhas, or rehnquishing  a kingdom, or citadel, or the habitation of the king of a city all  gloriously adorned, or performing all service properly for those  that ask, or giving sons, daughters and wife to those that ask,  or leaving his house utterly "... and so on to " giving all  indulgence and enjoyments : so the Bodhisatva gives his drink or  his dainty dishes of all sorts, fine, noble, pure, perfect, pungent,  tasty, bitter, astringent, full of all sorts of excellent savours,  soft, full of the various kinds of flavours, establishing the equilibrium of the troubled humours,  supporting the strength  of body and mind, causing ability to please, gratify, and delight "  . . . and so on to " preventing all the attacks of others, causing  health and the appeasing of all diseases. So with gifts of  clothing, flowers, scents, ointments, garlands ; gifts of beds,  dwellings, pillows, and lights ; the Bodhisatva offering requisites  for the sick, medicines and utensils," . . . and so on to  " vessels of all sorts, various necessaries, copper vessels filled  up with infinite provisions, filled with powdered silver and gold,  giving these things to the Blessed Buddhas, his heart confident in those worthy of infinite offerings ; or giving to the  precious Bodhisatvas, by cherishing the mind of the good friend  so hard to attain ; or giving to the noble Order ; or giving to a  man who is the support of the Buddha's teaching ; or giving to  disciples and Pratyekabuddhas with heart pleased with their  noble virtues, or to mother and father ; or with the idea of  obeying or waiting upon a teacher, giving to teachers and  preceptors worthy of gifts, devoted to the practice of the  admonitions and instructions which are the preceptor's task,  or giving food and clothing to poor mendicants and beggars,  not turning his eyes from any creature, cherishing friendship in  his heart. ..."  
[法護譯] 復如彼說，為諸眾生當捨己身，承事諸佛之所攝受，或捨轉輪王位、國城宮殿一切勝莊嚴具。如其乞者，捨諸眷屬男女妻妾舍宅人民，乃至或全或分，一切捨施。如是飲食滋味，而菩薩具捨種種淨妙飲膳，苦辣醎淡種種上味，遍滋大種柔滑光澤，調適身心安住色力。乃至諸所至處愈諸疾病，悉令安樂。如是燈明、粖香塗香、華鬘衣服、床敷几案、房舍臥具、病緣醫藥，而菩薩隨其給與。乃至種種廣大器具，謂無量無數金銀銅鉢滿中珍寶，供佛世尊，起不思議尊重信解等心；或施菩薩善知識等，發希有心；或施住佛教者一切聖眾聲聞緣覺補特伽羅，發清淨心；或施父母諸阿闍梨及餘師尊，發起尊重親近承事求學等心；或施歉乏困苦之者，於諸眾生作無礙眼發慈愍心。
punar atra eva āha | ātmānaṃ ca sarva-satvānāṃ niryātayann upasthānaṃ vā sarva-buddhānām upāda-dāno rājyaṃ vā parityajan paṭa-bhedakaṃ vā nagara-rāja-dhānīṃ sarva-alaṃkāra-bhūṣitāṃ yathā-arhaṃ vā yācanakeṣu sarva-parivāraṃ parityajan putra-duhitṛ-bhāryāṃ vā dadāno yācanakebhyaḥ sarva-gṛhaṃ vā apasṛjan | yāvat sarva-upabhoga-paribhogān vā dadānaḥ |
復如彼說，正捨己身給予諸眾生。或對於諸佛正在承事。或正捨國土、城市、宮殿，以一切莊嚴來裝飾。或正捨諸眷屬給予適合的乞求者。或正給予男、女、妻妾。或正棄一切舍宅。乃至或正給予一切受用、遍受用。
evaṃ pāna-dānaṃ rasa-dānam api bodhisatvo dadāno vividhān kalyāṇān udārān viśuddhān avikalāṃs tiktāṃl lavaṇān kaṭakān kaṣāyān nānā-rasa-agra-upetān susnigdhān vividha-rasa-vidhinā upetān dhātu-kṣobhaṇa-samatā-sthāpanān citta-śarīra-bala-upastambhanān prīti-prasāda-prāmodya-kalpatā-jananān | yāvat sarva-para-upakrama-pratiṣedhakān sarva-vyādhi-samana-ārogya-saṃjananān |
如是飲食、滋味，而菩薩正捨。種種、妙、上、淨、圓滿、苦、鹹、辣、澀，具有種種上味。柔軟，具有種種滋味的方式。使不順的四大安住於平衡性。使身心的力量安住。使歡喜、清淨、喜悅的能力生起。乃至能預防他人的逼惱。使一切疾病痊癒、健康生起。
evaṃ vastra-dānaṃ puṣpa-dānaṃ gandha-dānaṃ vilepana-dānaṃ mālya-dānaṃ | śayana-dānam āvāsa-dānam apāśraya-dānaṃ pradīpa-dānaṃ ca | glāna-pratyaya-bhaiṣajya-pariṣkārān bodhisatvo 'nu-prayacchan yāvan nānā-bhājanāni vividha-saṃbhārāṇy aneka-kāṃsya-pātrīr aprameya-saṃbhāra-upacitā hiraṇya-suvarṇa-rūpya-cūrṇa-paripūrṇās tāni buddhebhyo bhagavadbhyo dadāno 'cintya-dakṣiṇīya-adhimukta-cetā bodhisatva-ratnebhyo vā dadānaḥ | Kalyāṇa-mitra-sudurlabha-citta-utpādena
如是衣、華、香、塗香、鬘、床、房舍、臥具、燈明、病緣醫藥、資具，而菩薩隨其給與。乃至種種器具、不同的資糧、無數銅缽滿中無量必需品，佈滿金幣、金、銀的粉末。將這些供諸佛、世尊。其心對於不思議尊重，已生信解。或是由於生起善知識難得的心，布施給珍貴的諸菩薩。
ārya-saṃghāya vā dadānaḥ | buddha-śāsana-upastambhāya pudgalāya vā dadānaḥ | śrāvaka-pratyeka-buddhebhyo vā ārya-guṇa-suprasanna-cittatayā mātā-pitṛbhyāṃ dadāno | guru-śuśrūṣa-upasthāna-cittatayā ācārya-guru-dakṣiṇīyebhyo vā dadānas tatra tatra guru-saṃbhāra-avavāda-śikṣaṇa-prayuktaḥ | aśana-vasanaṃ vā kṛpaṇa-vanīpaka-yācanakebhyo dadānaḥ | sarvasatva-apratihata-cakṣur maitrī-paribhāvita-cittatayā |
或是布施給聖眾。或布施給安住於佛教的補特伽羅。或是由於於聖功德生清淨心，布施給聲聞、緣覺。或是布施給父、母。或是由於於尊重生孝順、親近心，布施給諸阿闍梨及餘師尊禮物，處處已經於尊重責任的教誡、教授修習。或是布施食物、衣服給貧窮的乞丐、求索者。於諸眾生作無礙眼，發慈愍心。

88.
peyālaṃ | | iti hi bodhisatvo hastyājāneyān dadānaḥ saptâṅgasupratiṣṭhitān | ṣaṣṭihāyanān ṣaḍga-ntrôpetān padmavarṇān mukhaviśuddhān suvarṇâlaṃkārān hemajālapraticchannaśarīrān nānāratna-vicitrâlaṃkārajālaśuṇḍaprakṣiptavyūhān suvarṇakalyāṇān kalyāṇacārudarśanān | aklāntayojana-sahasragamanôpacārān aśvâjāneyān vā dadānaḥ | sukhavāhanasukhaśarīrôpetān anujavasaṃpannāṃś caturdiggamanâhārajavôpetān ārohasaṃpannān divyakalyāṇacārusadṛśasarvavibhūṣaṇôpetān | sa tān dadānaḥ parityajan gauraveṇa gurujanebhyaḥ kalyāṇamitramātāpitṛbhyaḥ kṛpaṇavanīpakayācana-kebhyaḥ sarvajagatpratigrāhakabhyo muktacittayā dadāno | nâgṛhītacittatayâvasṛjan mahākaruṇā-parisphuṭena santānena mahātyāgaparimāṇabo-dhisatvaguneṣu pratipadyamāno 'bhijātabodhi-satvâdhyāśayān pariśodhayamāno yāvad iti hi bodhisatvâsanadānaṃ dadānaḥ parityajan rājabha-drâsanāni vaiḍūryapādakāni siṃhapratiṣṭhitāni suvarṇasūtraratnajālavitānāny anekacīvarasparśôpe-taprajñaptāni sarvasāragandhavāsitôpacārāṇi vicitramaṇirājasamucchritadhvajāny anekaratnakoṭī-niyutaśatasahasrâlaṃkāravyūhāni hemajālavitānavitatāni suvarṇakiṅkiṇījālasaṃghaṭitamanojñanāda-nirghoṣaśabdāni mahāntyâsanāny abhyudgatodviddhacakṣurdaśanāny ekachatramahāpṛthivy-anuśāsananiṣadanâbhiṣiktāni | sarvarājyâiśvaryâdhipateyaniyataniṣadyâpratihatacakraśāsanânuśā-sanasarvarājâdhipateye pravarttate |
[英譯] And so the Bodhisatva giving thorobred elephants strongly  grown in their seven parts, of sixty years, [28] provided with  six carts of lotus colour, with clean faces, adorned with gold,  their bodies covered with golden nets, multitudes of nets of  all sorts of jewels thrown over the trunks, various ornaments  and filagree work, glorious with gold, beautiful and lovely to  behold, doing their duty unwearied for a thousand leagues,  or giving thorobred horses, provided with goodly vehicles and  goodly bodies, gifted with speed, with speed to go and fetch  from the four quarters of the earth, with riders on their backs,  covered with all adornments like those of beautiful, lovely, divine beings. As he gives these, offering them with respect to  teachers, good friends, father and mother, poor mendicants and  beggars, to recipients from all the world, giving with heart  emancipated, relinquishing them with no niggardly mind, with  a nature that manifests great mercy, walking in the Bodhisatva's  virtues which extend even unto the great renunciation,  purifying the resolves of a wise Bodhisatva," . . and so on to  '" And so the Bodhisatva giving a seat, renouncing it, gives  auspicious royal seats with feet of beryl, thrones with canopies  of golden chains and jewelled nets, supplied with plenty of  robes soft to the touch, with provision of all good food and  perfume, with banners all over diamonds, and heaps of jewels  by the million, bespread with golden nets, utensils scented  with sandalwood, circlets of golden bells in masses giving  forth a lovely sound of music, mighty seats, a sight for  the eye uplifted and wide-ranging, consecrated as thrones of  commandment for the whole earth united under one dominion ;  and he flourishes in universal sovereignty for the rule and admonition of his empire, having taken his seat with all dominion  and power: "
[法護譯] 以要言之，若菩薩樂施象乘，七支安住高六十尺、六牙具足面目清淨如蓮華色，金繩交絡莊嚴身相、種種雜寶巧妙間飾，其鼻舉擲金色殊妙，行千踰繕那觀者無厭。若施馬乘，隨行四方其步平正身得安隱，控御僕從飲食具足如天莊嚴。施百千等。或施尊重諸善知識父母師長，乃至歉乏困苦一切世間可受施者，心無悋惜亦無執著、大悲大捨，是菩薩深心清淨，發生如是無量功德。乃至菩薩或施床座，謂賢王座及吠琉璃承足寶几安師子床，金繩寶網處處垂下，柔軟茵褥無量嚴飾，熏諸妙香，大摩尼寶建妙高幢，無量百千俱胝那踰多寶而用莊嚴。垂諸寶網，一一網孔懸眾寶鈴，香風搖擊出和悅聲。或施大座仰目高視，無數行列蓋諸大地，一切國王大自在主坐已灌頂，及於是座得無礙輪，教令諸小王等隨教奉行。
peyālaṃ | | iti hi bodhisatvo hasty-ājāneyān dadānaḥ sapta-aṅga-supratiṣṭhitān | ṣaṣṭi-hāyanān ṣaḍ-danta-upetān padma-varṇān mukha-viśuddhān suvarṇa-alaṃkārān hema-jāla-praticchanna-śarīrān nānā-ratna-vicitra-alaṃkāra-jāla-śuṇḍa-prakṣipta-vyūhān suvarṇa-kalyāṇān kalyāṇa-cāru-darśanān | aklānta-yojana-sahasra-gamana-upacārān
以要言之，如是，事實上，菩薩布施品種高貴的象，七支善安住，年六十歲，六牙具足，色如蓮華，面目清淨，黃金莊嚴，金繩交絡莊嚴身相，以種種寶、巧妙裝飾網絡，安置於鼻來莊嚴。金色殊妙，善妙的外貌。執行責任，行千踰繕那，而無厭倦。
aśva-ājāneyān vā dadānaḥ | sukha-vāhana-sukha-śarīra-upetān anujava-saṃpannāṃś catur-dig-gamana-āhāra-java-upetān āroha-saṃpannān divya-kalyāṇa-cāru-sadṛśa-sarva-vibhūṣaṇa-upetān | sa tān dadānaḥ parityajan gauraveṇa guru-janebhyaḥ kalyāṇa-mitra-mātā-pitṛbhyaḥ kṛpaṇa-vanīpaka-yācanakebhyaḥ sarva-jagat-pratigrāhakabhyo mukta-cittayā dadāno |
或是布施品種高貴的馬，車乘安穩、身體安穩具足，勢速圓滿，來去四方勢速具足，馭夫圓滿，一切莊嚴似天善妙具足。他布施這些。正施捨時，恭敬地給與諸尊重、善知識、父、母。也給歉乏困苦乞丐。也給一切世間可受施者。心無吝惜，而行布施。
Na āgṛhīta-cittatayā avasṛjan mahākaruṇā-parisphuṭena santānena mahā-tyāga-parimāṇa-bodhi-satva-guneṣu pratipadyamāno 'bhijāta-bodhisatva-adhyāśayān pariśodhayamāno yāvad iti hi bodhi-satva āsanadānaṃ dadānaḥ parityajan rāja-bhadra-āsanāni vaiḍūrya-pādakāni siṃha-pratiṣṭhitāni suvarṇa-sūtra-ratna-jāla-vitānāny aneka-cīvara-sparśa-upeta-prajñaptāni sarva-sāra-gandha-vāsita-upacārāṇi vicitra-maṇi-rāja-samucchrita-dhvajāny aneka-ratna-koṭī-niyuta-śata-sahasra-alaṃkāra-vyūhāni hema-jāla-vitāna-vitatāni suvarṇa-kiṅkiṇī-jāla-saṃghaṭita-manojña-nāda-nirghoṣa-śabdāni mahāntya-āsanāny abhyudgata-udviddha-cakṣur-daśanāny eka-chatra-mahāpṛthivy-anuśāsana-niṣadana-abhiṣiktāni | sarva-rājya-aiśvarya-ādhipateya-niyata-niṣadya-apratihata-cakra-śāsana-anuśāsana-sarva-rāja-ādhipateye pravarttate |
心無執著，而正棄捨。其心相續，大悲清淨。正行於大捨為量的菩薩功德。正令睿智菩薩的意樂清淨。乃至正在布施、棄捨床座的菩薩，布施這些王賢座，以吠琉璃為足。依於師子座，而安立金繩寶網的天逢。以無量茵褥，柔軟具足，來擺設。熏一切妙香，來裝飾。雜色摩尼王寶建妙高幢，無量百千俱胝那踰多寶，而用莊嚴。已張開金網的天逢。一一網孔懸眾金鈴，出和悅聲、輕快聲。或施大座，仰目高視。在一個寶蓋所涵蓋的整個大地，被賦予命令的座位。依於一切國土的自在與統治，就在這個座位上，得無礙輪，於處罰、訓誡的一切王權，他實行。

89.
evaṃ yāvad iti hi bodhisatvaś chatrāṇi dadānaḥ parityajan mahāratnavyūhapratimaṇḍitāni ratna-daṇḍāni kiṅkiṇījālasaṃchannāni | ratnasūtrakarṇakaṇṭhâvalīvināmitavaiḍūryamaṇihārâbhipra-lambitāni nandīghoṣamanojñaśabdôpacārāṇi hemajālâbhyantaraviśuddhachadanāni ratnaśalākâlaṃ-kāraśatasahasravitatāni ratnakoṣasandhāritāny agurucandanāny ekasāravaragandhakoṭīniyutaśata-sahasravidhūpitavāsitôpacārāṇi jāmbunadaprabhāsvaraśuddhāni | tādṛśānāṃ chatrāṇām anekakoṭī-niyutaśatasahasrâlaṃkārāṇāṃ tadatiriktāni câsaṃkhyeyakoṭīniyutaśatasahasrâlaṃkārāṇy anapekṣa-citto dadānaḥ parityajann avasṛjann anuprayacchan saṃmukhībhūtebhyo vā satvasārebhyo nirvṛ-tānāṃ vā tathāgatānāṃ caityâlaṃkārāya | dharmaparyeṣṭaye bodhisatvakalyāṇamitrebhyo vâbhijāta-bodhisatvadharmabhāṇakebhyo vā mātāpitṛbhyāṃ vā saṃgharatne vā sarvabuddhaśāsane vā yāvat sarvapratigrāhakebhyaḥ sâivaṃ tatkuśalamūlaṃ pariṇāmayati | | yathā tāvat prathamāyām eva pariṇā-manāyāṃ sarvakuśalamūlaprastāveṣûpadiṣṭaṃ | evaṃ praṇidhānam utpādayati | katham etāni kuśala-mūlāni sarvajagadupajīvyāny upakāribhūtāni bhaveyur viśuddhadharmaparyavasānāni yena sarva-satvānām etaiḥ kuśalamūlair narakâpāyapratiprasrabdhir bhavati | tairyagyonikayāmalaukikād duṣkhaskandhān nivarttayeyuḥ | sa tāni kuśalamūlāni pariṇāmayann evaṃ tatkuśalamūlaṃ pariṇāmayati | anenâhaṃ kuśalamūlena sarvasatvānāṃ nayanaṃ bhaveyaṃ sarvaduṣkhaskandha-vinivarttanāya | sarvasatvānāṃ trāṇaṃ bhaveyaṃ sarvakleśaparimocanatayā | sarvasatvānāṃ śaraṇaṃ bhaveyaṃ sarvabhayârakṣaṇatayā | sarvasatvānāṃ gatir bhaveyaṃ sarvabhūmyanugamanatayā |
sarvasatvānāṃ parāyaṇaṃ bhaveyam atyantayogakṣemapratilambhatayā | sarvasatvānāṃ āloko bhaveyaṃ vitimirajñānasaṃdarśanatayā | sarvasatvānāṃ ulkā bhaveyam avidyātamoandhakāravini-varttanatayā | sarvasatvānāṃ pradyoto bhaveyam atyantaviśuddhipratiṣṭhāpanatayā | sarvasatvānāṃ nāyako bhaveyam acintyadharmanayâvatāraṇatayā | sarvasatvānāṃ pariṇāyako bhaveyam anāvaraṇajñānaskandhôpanayanatayā | peyālaṃ | | tac câdhyāśayataḥ pariṇāmayati na vacanamātreṇa | tac côdagracittaḥ pariṇāmayati | hṛṣṭacittaḥ pariṇāmayati | prasannacittaḥ pariṇāmayati | pramuditacittaḥ snigdhacittaḥ pariṇāmayati | maitracittaḥ premacittaḥ anugrahacitto hitacittaḥ sukhacittaḥ pariṇāmayati |
[英譯] and so on to " so indeed the Bodhisatva  giving sunshades and renouncing them, gives sunshades adorned  with heaps of grand jewels, jewelled stems, covered with festoons  of bells, hung with strings of jewels and beryl drooping over  ear and neck, [29] providing a merry noise of cries of joy,  clean coverings within the golden nets, spread over hundreds  of thousands of ribs jewelled and ornamented, fitted in jewelled sockets, of fragrant aloes and sandalwood, provided with  millions and millions of choice perfumes all of the same fine  quality scattered abroad, of clear bright gold : of such glorious  sunshades in millions and millions giving those that are left  over in countless millions on millions with indifference and  renouncing them, relinquishing them, offering them, to great  personages who are present or to adorn the shrines of the Tathagatas who come no more to earth, or to the Bodhisatvas,  good friends, for searching after righteousness, or to the  noble Bodhisatvas who preach the Law, or to mother and  father, or to the precious Order, or to the gospel of all Buddhas ... or to all recipients : thus he applies the merit of  these acts." Just as in the first application of merit it was explained  whenever we dealt with the root of good, so he makes his  resolution. " How could these roots of good provide life  and help for the whole world, ending in the pure Law, in  such a way that through those roots of good there might be  for all beings removal of hell and unhappy states ; so that  by these they could keep away from them the mass of pain  which consists in birth as an animal or Yama's world?  He applying these roots of good thus applies the root of good  in this case, ' By this root of good may I become a rest of all  beings to keep them away from all the mass of pain : may I  become the protector of all beings by setting them free from all  sin : may I become a shelter for all beings to save them from  all fear : may become a path for all beings that they may go  in ever place : may I become a refuge for all beings that they  may attain peace in the infinite meditation : may I become a light to all beings by showing knowledge without darkness : may I become a fire for all beings by driving away the darkness and  gloom of ignorance : may I become a radiance for all beings by  establishing infinite purity : may I become a guide for all beings  by bringing them into the interpretation of the Law surpassing  thought : may I be a leader for all beings by bringing them to  the elements of knowledge revealed ; ' " ... and this he applies  with intention not in word only, this he applies with uplifted  heart, with heart delighted, with heart pleased, [30] with heart  rejoicing and glad, with mercy and love in his heart, with  favour and kindness at heart, with happy heart.
[法護譯] 如是乃至菩薩施大寶蓋，亦以大寶而莊校之，寶莖寶鈴寶繩寶網垂過耳頸，又於周遍吠琉璃寶末尼珠等結妙瓔珞。又諸網中如難禰天出妙音響，清淨和雅莊嚴寶炬，其數百千如集寶藏。又於周遍燒無價香，旃檀沈水百千俱胝那由他堅妙諸香。復有清淨寶蓋，如閻浮檀金光聚，亦以無量百千俱胝那庾多莊校嚴飾。以如是無數百千俱胝那庾多蓋，以心布施諸來乞者，住於人前隨其給與。或施真實諸佛滅後莊嚴塔廟，或施求法菩薩諸善知識及現生菩薩法師，若父母僧寶奉諸佛教乃至一切可受施者，皆以如是善根回向。如其最初，諸有善時皆當親近，發如是願說此善根，於諸世間得常依住，於清淨法得正自在。若諸眾生以此善根，地獄罪報皆得除滅，畜生琰摩羅界息諸苦聚。彼以如是善根回向，我於善根亦復如是。居房舍時，願諸眾生滅諸苦聚。遇拯救時，願諸眾生脫諸煩惱。遇依怙時，願諸眾生離諸怖畏。若行去時，願諸眾生至一切地。若對向時，願諸眾生得畢竟忍。見光明時，願諸眾生得無暗慧。覩電光時，願諸眾生破無明暗。得燈炬時，願諸眾生畢竟淨住。遇勇健時，願諸眾生於不思議法深入正理。遇勇將時，願諸眾生而得無礙智蘊。乃至言無虛飾，深固意回向、一境心回向、歡喜心回向、極喜心回向、柔軟心回向、大慈心回向、愛樂心回向、攝受心回向、守護心回向、安隱心回向。
evaṃ yāvad iti hi bodhisatvaś chatrāṇi dadānaḥ parityajan mahāratna-vyūha-pratimaṇḍitāni ratna-daṇḍāni kiṅkiṇī-jāla-saṃchannāni | ratna-sūtra-karṇa-kaṇṭha-āvalī-vināmita-vaiḍūrya-maṇi-hāra-abhipralambitāni nandī-ghoṣa-manojña-śabda-upacārāṇi hema-jāla-abhyantara-viśuddha-chadanāni ratna-śalāka-alaṃkāra-śata-sahasra-vitatāni ratna-koṣa-sandhāritāny aguru-candanāny eka-sāra-vara-gandha-koṭī-niyuta-śata-sahasra-vidhūpita-vāsita-upacārāṇi jāmbunada-prabhāsvara-śuddhāni |
如是，乃至菩薩布施、捨棄大寶蓋。亦以大寶而莊校之。寶莖為鈴網所覆。懸吠琉璃、末尼、瓔珞、寶石的繩索，向下超過耳、頸。提供歡喜的音樂、可愛的聲音。在金網內，有清淨覆蓋。張開白千寶石、莊嚴的傘骨。已集寶藏。已燒、薰沈水、旃檀、百千俱胝那由他堅妙諸香，來裝飾。明亮、清淨的來自閻浮河的金。
tādṛśānāṃ chatrāṇām aneka-koṭī-niyuta-śata-sahasra-alaṃkārāṇāṃ tad-atiriktāni ca asaṃkhyeya-koṭī-niyuta-śata-sahasra-alaṃkārāṇy anapekṣa-citto dadānaḥ parityajann avasṛjann anuprayacchan saṃmukhī-bhūtebhyo vā satva-sārebhyo nirvṛtānāṃ vā tathāgatānāṃ caitya-alaṃkārāya | dharma-paryeṣṭaye bodhisatva-kalyāṇa-mitrebhyo vā abhijāta-bodhisatva-dharma-bhāṇakebhyo vā mātā-pitṛbhyāṃ vā saṃgha-ratne vā sarva-buddha-śāsane vā yāvat sarva-pratigrāhakebhyaḥ sa evaṃ tat-kuśala-mūlaṃ pariṇāmayati | |
復有如閻浮金的寶蓋，亦以無量百千俱胝那庾多莊校嚴飾。剩餘無數百千俱胝那庾多蓋，其心平等，布施、施捨、捐棄、提供這些，給與現前的大人物，或是給與莊嚴已入滅諸佛的塔廟。或是給與求法的菩薩、諸善知識。或是給與尊貴的菩薩法師。或是父、母、僧寶、一切佛教，乃至一切可受施者。他如是以此善根回向。
yathā tāvat prathamāyām eva pariṇāmanāyāṃ sarva-kuśala-mūla-prastāveṣu upadiṣṭaṃ | evaṃ praṇidhānam utpādayati | katham etāni kuśala-mūlāni sarva-jagad-upajīvyāny upakāribhūtāni bhaveyur viśuddha-dharma-paryavasānāni yena sarva-satvānām etaiḥ kuśala-mūlair naraka-apāya-pratiprasrabdhir bhavati | tairyagyonika-yāma-laukikād duṣkha-skandhān nivarttayeyuḥ | sa tāni kuśala-mūlāni pariṇāmayann evaṃ tat-kuśala-mūlaṃ pariṇāmayati |
當處理一切善根的時機時，如同在最初的回向中所說。他發如是願。如何能依賴這些善根，而一切世界得以生存與協助？如何以清淨法為邊際？如何以這樣的方式，經由這些善根，能令一切眾生除滅地獄、惡趣？如何能止息來自畜生、琰摩羅界的諸苦聚？正回向這些善根的時候，他這樣回向此善根。
anena ahaṃ kuśalamūlena sarvasatvānāṃ layanaṃ bhaveyaṃ sarva-duṣkha-skandha-vinivarttanāya |
以此善根，願我成為一切眾生的房舍，為了令他們遠離一切苦聚。
sarvasatvānāṃ trāṇaṃ bhaveyaṃ sarva-kleśa-parimocanatayā |
願我成為一切眾生的保護者，為了令他們解脫一切煩惱。
sarvasatvānāṃ śaraṇaṃ bhaveyaṃ sarva-bhaya-ārakṣaṇatayā |
願我成為一切眾生的依怙，為了保護他們遠離一切怖畏。
sarva-satvānāṃ gatir bhaveyaṃ sarva-bhūmy-anugamanatayā |
願我成為一切眾生的道路，為了令他們行於一切地。
sarvasatvānāṃ parāyaṇaṃ bhaveyam atyanta-yoga-kṣema-pratilambhatayā |
願我成為一切眾生的皈依處，為了令他們得到無邊定的安穩樂。
sarvasatvānāṃ āloko bhaveyaṃ vitimira-jñāna-saṃdarśanatayā |
願我成為一切眾生的光明，為了顯示無暗的智慧。
sarvasatvānāṃ ulkā bhaveyam avidyā-tamo-andhakāra-vinivarttanatayā |
願我成為一切眾生的火炬，為了令他們遠離無明、冥、暗。
sarvasatvānāṃ pradyoto bhaveyam atyanta-viśuddhi-pratiṣṭhāpanatayā |
願我成為一切眾生的亮光，為了令他們建立無邊的清淨。
sarvasatvānāṃ nāyako bhaveyam acintya-dharma-naya-avatāraṇatayā |
願我成為一切眾生的嚮導，為了令他們深入不思議法的正理。
sarvasatvānāṃ pariṇāyako bhaveyam anāvaraṇa-jñāna-skandha-upanayanatayā |
願我成為一切眾生的將導，為了引導他們得無礙智蘊。
peyālaṃ | | tac ca adhyāśayataḥ pariṇāmayati na vacana-mātreṇa | tac ca udagra-cittaḥ pariṇāmayati | hṛṣṭa-cittaḥ pariṇāmayati | prasanna-cittaḥ pariṇāmayati | pramudita-cittaḥ snigdha-cittaḥ pariṇāmayati | maitra-cittaḥ prema-cittaḥ anugraha-citto hita-cittaḥ sukha-cittaḥ pariṇāmayati |
乃至，以意樂心回向此，不是只有言語。上妙心回向。歡喜心回向、極喜心回向、柔軟心回向、慈心回向、愛樂心回向、攝受心回向、饒益心回向、安隱心回向。

90.
tac ca evaṃ pariṇāmayati | idaṃ mama kuśalamūlaṃ sarvasatvānāṃ gativiśuddhaye saṃvarteta | upapattiviśuddhaye saṃvartteta | puṇyamāhātmyaviśuddhaye saṃvartteta | anabhibhūtatāyāṃ saṃvartteta | aparyādānatāyāṃ saṃvartteta | durāsadacittatāyāṃ saṃvartteta | smṛtyapramoṣatāyāṃ saṃvartteta | gatimativiniścayatāyāṃ saṃvartteta | buddhyapramāṇatāyāṃ saṃvartteta | kāyakarma-manaskarmasarvaguṇâlaṃkāraparipūryāṃ saṃvartteta | | anena me kuśalamūlena te sarvasatvāḥ sarvabuddhān ārāgayeyur ārāgayitvā ca mā virāgayeyuḥ | teṣu ca buddheṣu bhagavatsu prasādam abhedyaṃ pratilabheran | teṣāṃ ca tathāgatānām arhatāṃ samyaksaṃbuddhānām antike dharma-deśanāṃ śṛṇuyuḥ | śrutvā ca sarvā vimatīr vinivarttayeyuḥ | yathāśrutaṃ ca saṃdhārayeyuḥ | sandhārayantaś ca pratipattyā saṃpādayeyuḥ | tāṃś ca tathāgatān ārādhayeyuḥ | cittakarmaṇyatāṃ ca pratilabheran | anavadyāni karmāṇi samudānayeyuḥ | mahatsu ca kuśalamūleṣv ātmānaṃ pratiṣṭhā-payeyur atyantaṃ ca dāridryaṃ vinivarttayeyuḥ sapta dhanapratilambhāṃś ca paripūrayeyuḥ sarva-buddhānāṃ cânuśikṣayeyuḥ kalyāṇêndriyapratilambhaṃ câdhigaccheyuḥ | udārâdhimuktisamatāṃ ca pariniṣpādayeyuḥ | sarvajñajñāne câvakāśaṃ pratilabheran | apratihatacakṣuṣmattāṃ ca sarvajagaty utpādayeyuḥ | lakṣaṇâlaṃkṛtatāṃ ca kāyapratipūriṃ pratilabheran | sarvaguṇâlaṅkāraṃ ca vākya-viśuddhiṃ parigṛhṇīyuḥ | saṃvṛtêndriyatāṃ daśabalaprayuktāṃ cittakalyatāṃ samudānayeyuḥ | aniścitavihāratāṃ ca paripūrayeyuḥ | yena ca sukhôpadhānena sarvabuddhāḥ samanvāgatās tatsukhôpadhānapratilabdhāḥ sarvasatvā bhaveyur iti | |
[英譯] And this he applies as follows : ' May this very root of good turn out for  purifying the ways of all beings, for purifying their achievements, for purifying their merit and magnanimity ; may it so  turn out that they be unconquered, that they be never grasping,  that their thoughts be unapproa-chable, that their memory  be not distracted, for decision of conduct and thought, for  unlimited wisdom, for perfecting all the ornaments of good  qualities in deeds of body and of mind : By this my root of good may all beings please all the Buddhas, and having pleased  may they not displease ; and in those blessed Buddhas may  they acquire unbreakable satisfaction ; and in the presence of  those holy Tathagatas the supreme Buddhas may they hear  the preaching of the Law, and hearing may they put away all  errors, and may they observe it as heard ; and observing it may  they accomplish their undertakings, and find favour with the Tathagatas ; may they obtain activity of thought, and accomplish blameless deeds; may they establish themselves in the great  roots of good, and keep away endless poverty, and may they  accomplish the seven receivings of wealth ;  may they be taught  by all the Buddhas, and may they attain the good moral  qualities, and develop lofty equanimity of resolution, and  receive opportunity in omniscient knowledge ; may they  develop unhindered vision in all the world, and receive the  endowment of all the distinguishing marks, which is the perfection of body ; may they lay hold of purified speech adorned  with all virtues, may they receive self-restraint and the soundness of thought coupled with the ten powers ; [31] may they carry out an independent mode of life ; and may all beings  receive that supply of happiness which all Buddhas are endowed  with.
[法護譯] 以如是回向。又我此善根，願諸眾生得淨所趣成就、得淨所生成就、得淨福相嚴身成就、得無損壞成就、得廣大施成就、得久遠心成就、得無失念成就、得通達惠解成就、得無量覺悟成就、得身業意業一切功德莊嚴圓滿成就。又以無量善根與諸眾生供養諸佛，由供養已得無損減。於佛世尊懺諸罪惡，親近如來、應供、正等正覺，聞所說法，聞已離諸疑惑，如聞受持而得相續具足正行。由供養如來故得成事業，心勤修習無諸罪惡。又我植此善本，畢竟離諸貧窮，於七聖財而得圓滿。隨諸佛學，得勝善根，普能成就廣大信解入一切智智，於諸世間作無礙眼，具相嚴身清淨。攝受一切功德莊嚴語故。成就諸根十力繫心分別之所積集，於遊止行無不圓滿。又諸如來成妙樂處，願諸眾生亦復皆得。
tac ca evaṃ pariṇāmayati | idaṃ mama kuśala-mūlaṃ sarva-satvānāṃ gati-viśuddhaye saṃvarteta | upapatti-viśuddhaye saṃvartteta | puṇya-māhātmya-viśuddhaye saṃvartteta | anabhibhūtatāyāṃ saṃvartteta | aparyādānatāyāṃ saṃvartteta | durāsada-cittatāyāṃ saṃvartteta | smṛty-apramoṣatāyāṃ saṃvartteta | gati-mati-viniścayatāyāṃ saṃvartteta | buddhy-apramāṇatāyāṃ saṃvartteta | kāya-karma-manas-karma-sarva-guṇa-alaṃkāra-paripūryāṃ saṃvartteta | |
而且如是回向：願我此善根，轉向一切眾生行路清淨。轉向成就清淨。轉向福、威德清淨。轉向於不敗性。轉向於不滅性。轉向於不滅性。轉向於難得心性。轉向於念不忘失性。轉向於行動、智慧決定性。轉向於菩提無量性。轉向於身業、意業一切功德莊嚴圓滿。
anena me kuśala-mūlena te sarvasatvāḥ sarva-buddhān ārāgayeyur ārāgayitvā ca mā virāgayeyuḥ |
以我此善根，願諸眾生喜於諸佛，歡喜之後，願他們無離喜。
teṣu ca buddheṣu bhagavatsu prasādam abhedyaṃ pratilabheran |
於諸佛、世尊，願他們得不壞信。
teṣāṃ ca tathāgatānām arhatāṃ samyaksaṃbuddhānām antike dharma-deśanāṃ śṛṇuyuḥ |
於諸如來、應供、正等正覺前，願他們聞所說法。
śrutvā ca sarvā vimatīr vinivarttayeyuḥ |
聞已，願他們離諸疑惑。
yathāśrutaṃ ca saṃdhārayeyuḥ |
而且願他們如聞觀察。
sandhārayantaś ca pratipattyā saṃpādayeyuḥ |
而正觀察時，願他們具足正行。
tāṃś ca tathāgatān ārādhayeyuḥ |
願他們恭敬諸如來。
citta-karmaṇyatāṃ ca pratilabheran |
願他們得到心的堪能性。
anavadyāni karmāṇi samudānayeyuḥ |
願他們成就無罪惡業。
mahatsu ca kuśala-mūleṣv ātmānaṃ pratiṣṭhāpayeyur
願他們將自己植立於大善根中。
atyantaṃ ca dāridryaṃ vinivarttayeyuḥ
願他們畢竟捨離貧窮。
sapta dhana-pratilambhāṃś ca paripūrayeyuḥ
願他們於七聖財而得圓滿。
sarva-buddhānāṃ ca anuśikṣayeyuḥ
願他們隨順諸佛而學。
kalyāṇa-indriya-pratilambhaṃ ca adhigaccheyuḥ |
願他們得勝善根。
udāra-adhimuktisamatāṃ ca pariniṣpādayeyuḥ |
願他們普能成就廣大信解平等性。
sarva-jña-jñāne ca avakāśaṃ pratilabheran |
願他們於一切智智，得到機會。
apratihata-cakṣuṣmattāṃ ca sarva-jagaty utpādayeyuḥ |
願他們於諸世間，作無礙眼性。
lakṣaṇa-alaṃkṛtatāṃ ca kāya-pratipūriṃ pratilabheran |
願他們得到三十二相莊嚴的身圓滿。
sarva-guṇa-alaṅkāraṃ ca vākya-viśuddhiṃ parigṛhṇīyuḥ |
願他們攝受一切功德莊嚴的清淨語。
saṃvṛta-indriyatāṃ daśabala-prayuktāṃ citta-kalyatāṃ samudānayeyuḥ |
願他們得到根律儀，與十力相應的心適悅性。
aniścita-vihāratāṃ ca paripūrayeyuḥ |
願他們於不依賴的生活模式，令得圓滿。
yena ca sukha-upadhānena sarva-buddhāḥ samanvāgatās tat-sukha-upadhāna-pratilabdhāḥ sarva-satvā bhaveyur iti | |
又諸如來成妙樂處，願諸眾生亦復皆得。

91.
yathā ṣaṣṭhī pariṇāmanôktena vidhinā pariṇāmayati | sarvasatvā | jñānâhārād bhavantu asaṅga-prayuktacetasaḥ | āhāraprajñâtāpino 'nadhyavasitâhārāḥ prītibhakṣānirāmiṣâhārā yāvat kāmatṛṣṇā-vinivarttakāḥ | sarvasatvāḥ dharmarasameghapravarṣakā bhavantu | anuttara-dharmaratiprīṇita-santānāḥ | sarvasatvāḥ sarvarasâgrajihvā bhavantu rasanimittā grahītāraḥ sarva-buddhadharma-cittanaprayuktāḥ avipannayānâgrayānôttamayānāḥ śīghrayānā mahāyānāḥ | sarva-satvâtṛptadarśanā bhavantu buddhaprītipratilabdhāḥ | sarvasatvāḥ sarvakalyāṇamitradarśanânupahatasantānā bhavantu | sarvasatvâgadabhaiṣajyarājôpadarśanā bhavantu | sarvasatvāḥ kleśaviṣa-vinivarttakāḥ | sarva-satvâdityamaṇḍalôdgatadarśanā bhavantu sarvasatvatamastimirapaṭalavidha-manatvāt | | evam ātmānam upanidhāya svabhāvanânukūlyena paṭhitavyaṃ | sarvasatvānām abhi-ruciradarśanatāyāṃ pariṇāmayāmi | saumanasyadarśanatāyāṃ kalyāṇadarśanatāyāṃ pariṇāmayāmi | abhilaṣitadarśana-tāyāṃ praharṣitadarśanatāyāṃ daurmanasyâdarśanatāyāṃ buddhadarśanôpetāyāṃ pariṇāmayāmi | |
[英譯] As the sixth application, he applies in the way described. " May all beings by the food of knowledge be endowed with  detachment of mind, diligent in making proper distinction in  food, not clinging to food, feeding on affection, living without meat . . . extinguishing desire and thirst. May all beings be  sprinkled as from a cloud with the essence of righteousness, their  natures delighted with love for the supreme Law. May all beings  have all choice flavours on their tongues, enamoured of its  flavour, their thoughts dwelling on all the attributes of the  Buddhas, going not astray, being in the chief path, the supreme path, the quick path, the Great Path. May all beings be never  satisfied with looking, possessing the love of the Buddha.  May all beings be unhindered in seeing the good friend. May all  beings be like sovereign medicines and drugs. May all beings keep far away the poison of sin. May all beings be like the  sun's orb arising, by scattering the veil of darkness and gloom  for all beings."   Thus having offered himself he must recite in conformity  with his meditation. " I make the application that all beings  may see most clearly, that they may see cheerfulness and good,  that they may see what is desired and agreeable, and not see  what is disagreeable, that they may see the Buddhas.
[法護譯] 如《六十回向儀軌》中說：願諸眾生獲得智食，不應食者心遍了知，決定不揀擇食，樂不肉食，乃至不生愛欲。願諸眾生如雲降雨得法一味。願諸眾生得諸上味，於最上法樂止息充滿，一切佛法極善思惟不生執相，謂不壞乘、最上乘、最勝乘、速疾乘、大力乘等。願諸眾生樂覩諸佛得無厭足。願諸眾生見善知識得無間斷。願諸眾生見無毒藥。願諸眾生息除煩惱。願諸眾生覩淨日輪。願諸眾生破黑暗已，隨樂為說如是身相照了自性，願諸眾生覩勝光明，不見惱害唯見適悅，賢善愛樂希望極喜詣諸佛所。
yathā ṣaṣṭhī pariṇāmanā uktena vidhinā pariṇāmayati | sarvasatvā | jñāna-āhārād bhavantu asaṅga-prayukta-cetasaḥ | āhāra-prajñā-ātāpino 'nadhyavasita-āhārāḥ prīti-bhakṣā-nirāmiṣa-āhārā yāvat kāma-tṛṣṇā-vinivarttakāḥ |
如第六十回向，他回向，以這種儀軌來說明：願諸眾生，因為智慧的食物，心與不染著相應。對於食物，努力去做正確的辨別。不貪愛於食物，樂於吃無肉的食物，乃至捨離欲與貪。
Sarva-satvāḥ dharma-rasa-megha-pravarṣakā bhavantu | anuttara-dharma-rati-prīṇita-santānāḥ |
願諸眾生，為法味雲的雨所淋。對於無上法樂，歡喜相續。
sarvasatvāḥ sarva-rasa-agra-jihvā bhavantu rasa-nimittā grahītāraḥ sarva-buddha-dharma-cintana-prayuktāḥ avipannayāna-agrayāna-uttamayānāḥ śīghrayānā mahāyānāḥ |
願諸眾生，其舌能得諸上味，能取諸味相。對於一切佛法，極善思惟，不壞乘、最上乘、最勝乘、速疾乘、大乘。
sarva-satva-atṛpta-darśanā bhavantu buddha-prīti-pratilabdhāḥ |
願諸眾生，樂睹諸佛，得無厭足，已得佛喜。
sarvasatvāḥ sarva-kalyāṇa-mitra-darśana-anupahata-santānā bhavantu |
願諸眾生，見諸善知識，得無間斷。
sarvasatva-agada-bhaiṣajya-rāja-upadarśanā bhavantu |
願諸眾生，如無病藥王。
sarvasatvāḥ kleśa-viṣa-vinivarttakāḥ |
願諸眾生，息除煩惱毒。
Sarvasatvā āditya-maṇḍala-udgata-darśanā bhavantu sarvasatva-tamas-timira-paṭala-vidhamanatvāt
願諸眾生，如日輪升起，因為能破壞一切眾生的黑暗面紗。
evam ātmānam upanidhāya sva-bhāvana-anukūlyena paṭhitavyaṃ |
如是，已放下自己之後，他應該讀誦，與他的修習互相合適。
Sarva-satvānām abhirucira-darśanatāyāṃ pariṇāmayāmi |
我回向：願諸眾生，睹勝光明。
Saumanasya-darśanatāyāṃ kalyāṇa-darśanatāyāṃ pariṇāmayāmi |
我回向：願諸眾生，見到適悅，見到賢善。
abhilaṣita-darśanatāyāṃ praharṣita-darśanatāyāṃ daurmanasya-adarśanatāyāṃ buddha-darśana-upetāyāṃ pariṇāmayāmi | |
我回向：願諸眾生，見到希望，見到愛樂，不見苦惱，詣諸佛所，見佛。

92.
sarvasatvāḥ śīlagandhôpetā bhavantv anācchedyaśīlā bodhisatvapāramitāśīlāḥ | | sarvasatvā dānavāsitā bhavantu sarvatyāgaparityāginaḥ | sarvasatvāḥ kśāntivāsitā bhavantu akṣobhya-cetanāpratilabdhāḥ | sarvasatvā vīryavāsitā bhavantu mahāvīryayānasannaddhāḥ | sarvasatvā dhyānavāsitā bhavantu pratyutpannabuddhasaṃmukhībhāvasthitāḥ samādhipratilabdhāḥ |sarvasatvā bodhisatvapariṇāmanāvāsitā bhavantu sarvasatvāḥ sarvaśukladharmavāsitā bhavantu sarvâkuśala-dharmaprahīṇāḥ | sarvasatvā divyaśayanapratilabdhā bhavantu mahājñānâdhigamāya | sarva-satvâryaśayanapratilabdhā bhavantu | niḥpṛthagjanabodhicittâvāsanatvāt sarvasatvāḥ sukhaśayana-pratilabdhā bhavantu | sarvasaṃsārâvacaraduḥkhaparivarjanatvāt sarvasatvāḥ kṣemaśayanaprati-labdhā bhavantu dharmakāmasparśôpetāḥ | sarvasatvāḥ pariśuddhabuddhakṣetrâvabhāsā bhavantu guṇavāsasuprayuktâryâvāsaniketôccalitāḥ | anuttarasarvabuddhâvāsâvirahitāḥ | sarvasatvā buddhôpaniścayavihāriṇo bhavantu | sarvasatvânantâlokā bhavantu sarvabuddhadharmeṣu sarvasatvâpratihatâvabhāsā bhavantu sarvadharmadhātvekaspharaṇāḥ | sarvasatvârogyaśarīrā bhavantu tathāgatakāyapratilabdhāḥ | sarvasatvā bhaiṣajyarājôpamā bhavantu atyantâkalpana-dharmāṇaḥ | sarvasatvâpratihatabhaiṣajyastambhôpamā bhavantu jagaccikitsāpratipannāḥ | sarva-satvā rogaśalyaniruddhā bhavantu sarvajñârogyapratilabdhāḥ | sarvasatvāḥ sarvajagadbhaiṣajya-kuśalā bhavantu yathâśayabhaiṣajyaprayogasaṃprayoktāraḥ | | sarvasattveṣu sarvarogavinivartta-nāya pariṇāmayāmi | sarvasattveṣv aparyantasthāmabalaśarīratāyāṃ pariṇāmayāmi | sarvasatvānāṃ cakravāḍaparvatânavamardyakāyabalôpapattaye pariṇāmayāmi | sarvasatvānāṃ sarvabalôpa-stambhanâtṛptāyāṃ pariṇāmayāmi | |
[英譯] "May all beings be endowed with the fragrance of virtue, with virtue unbroken, endowed with the Bodhisatva's perfections. May all beings be perfumed with liberality, full of  sacrifice and renunciation. May all beings be fragrant with  compassion, possessed of unshakable thoughts. May all beings  be fragrant with courage, armed with patience for the Path.  May all beings be fragrant with meditation, standing face to  face with the existing Buddha, possessed of concentration.  May all beings be fragrant with the application of a Bodhisatva's  merit ; may all beings be fragrant with all things that are  pure, free from all things that are evil. May all beings have a  divine couch for the attainment of high knowledge. May all  beings have the couch of holiness. [32] May all beings have a  happy couch by dwelling in the thought of wisdom apart from  the common herd. May all beings have a peaceful couch, by  avoiding the pain which belongs to the realm of transmigration,  and be endowed with a feeling for the love of the Law. May  all beings be brilliant in the pure field of the Buddha,  provided with a dwelling of virtue, from dwelling in a noble  palace, not separated from the dwelling of all the incomparable Buddhas. May all beings enjoy the potentiality of  becoming a Buddha. May all beings have infinite vision in  all the things of the Buddha, may all beings have light unhindered, entirely penetrating all elements of existence. May  all beings have bodies free from disease, having received the  body of the Tathagata. May all beings be like Bhaishajyaraja   having unshakable qualities. May all beings be like a pillar of  healing, infallible, acting for the world's cure. May all beings thwart the pangs of disease, possessing the health of the  omniscient. May all beings be skilled in the healing of all the  world, practising the use of medicine according to their wish. I make my application for all beings to repel all disease. I make my application for all beings in the infinite strength and vigour of the body. I make my application for all beings to  have bodily strength not to be crushed, like the mountains that  surround the universe. I make my application for all beings  in their hunger for all supports of strength.
[法護譯] 願諸眾生具足戒香，於菩薩波羅蜜多戒而不毀禁。願諸眾生熏修布施，遍捨一切。願諸眾生熏修忍辱，得心不動。願諸眾生熏修精進，被大精進鎧。願諸眾生熏修靜慮，依現在佛前得三摩地。願諸眾生熏修菩薩迴向。願諸眾生熏修一切白法，解脫諸不善法。願諸眾生獲天資具。願諸眾生起大智行獲聖資具。願諸眾生以菩提心熏諸異生得妙樂具。願諸眾生離諸輪迴行苦獲安隱資具。願諸眾生得住淨佛國土證諸法觸，謂功德住、相應住、廣大不動最上諸佛住。願諸眾生得近佛遊止。願諸眾生得無量光照諸佛法。願諸眾生得無礙光，能以一光照諸法界。願諸眾生得安樂身獲如來身。願諸眾生猶如藥王，畢竟能別方論。願諸眾生猶如藥樹得無損害。願諸眾生如世良醫，滅除疾病，得一切智至安樂處。願諸眾生為世良藥，如其深心擣篩和合。願諸眾生除諸病惱。願諸眾生得大勢力身。願諸眾生得碎諸輪圍山力。
sarvasatvāḥ śīla-gandha-upetā bhavantv anācchedya-śīlā bodhisatva-pāramitā-śīlāḥ | |
願諸眾生，具足戒香、不壞戒、菩薩波羅蜜多戒。
sarvasatvā dāna-vāsitā bhavantu sarva-tyāga-parityāginaḥ |
願諸眾生，熏修布施，遍捨一切。
sarvasatvāḥ kśānti-vāsitā bhavantu akṣobhya-cetanā-pratilabdhāḥ |
願諸眾生，熏修忍辱，得心不動。
sarvasatvā vīryav-āsitā bhavantu mahāvīrya-yāna-sannaddhāḥ |
願諸眾生，熏修精進，為了聖道，被大精進。
sarvasatvā dhyāna-vāsitā bhavantu pratyutpanna-buddha-saṃmukhī-bhāva-sthitāḥ samādhi-pratilabdhāḥ |
願諸眾生，熏修靜慮，依現在佛前，得三摩地。
sarvasatvā bodhisatva-pariṇāmanā-vāsitā bhavantu
願諸眾生，熏修菩薩迴向。
sarvasatvāḥ sarva-śukla-dharma-vāsitā bhavantu sarva-akuśala-dharma-prahīṇāḥ |
願諸眾生，熏修一切白法，遠離諸不善法。
sarvasatvā divya-śayana-pratilabdhā bhavantu mahā-jñāna-adhigamāya |
願諸眾生，獲天資具，為了得到大智慧。
Sarvasatvā ārya-śayana-pratilabdhā bhavantu |
願諸眾生，獲聖資具。
Niḥpṛthag-jana-bodhi-citta-āvāsanatvāt sarvasatvāḥ sukha-śayana-pratilabdhā bhavantu |
願諸眾生，得妙樂具，因為住於菩提心，遠離諸異生的緣故。
Sarva-saṃsāra-avacara-duḥkha-parivarjanatvāt sarvasatvāḥ kṣema-śayana-pratilabdhā bhavantu dharma-kāma-sparśa-upetāḥ |
願諸眾生，獲安隱資具，因為離諸輪迴行苦的緣故，具足法愛的觸。
sarvasatvāḥ pariśuddha-buddha-kṣetra-avabhāsā bhavantu guṇa-vāsa-suprayuktā ārya-āvāsa-niketa-uccalitāḥ | anuttara-sarva-buddha-āvāsa-avirahitāḥ |
願諸眾生，在清淨的佛國土中，是明亮的。與功德住相應。離聖住家。與最上諸佛住不分離。
sarvasatvā buddha-upaniścaya-vihāriṇo bhavantu |
願諸眾生，樂於成佛的潛能性。
Sarvasatvā ananta-ālokā bhavantu sarva-buddha-dharmeṣu
願諸眾生，有無量光，照諸佛法。
Sarva-satvā apratihata-avabhāsā bhavantu sarva-dharma-dhātv-eka-spharaṇāḥ |
願諸眾生，有無礙光，能以一光照諸法界。
Sarvasatvā ārogya-śarīrā bhavantu tathāgata-kāya-pratilabdhāḥ |
願諸眾生，有安樂身，得如來身。
sarvasatvā bhaiṣajya-rāja-upamā bhavantu atyanta-ākalpana-dharmāṇaḥ |
願諸眾生，猶如藥王，畢竟能別方論。
Sarvasatvā apratihata-bhaiṣajya-stambha-upamā bhavantu jagac-cikitsā-pratipannāḥ |
願諸眾生，猶如藥樹柱，得無損害，能行世間醫治。
sarvasatvā roga-śalya-niruddhā bhavantu sarvajña-ārogya-pratilabdhāḥ |
願諸眾生，能滅除病箭，得一切智，至安樂處。
sarvasatvāḥ sarva-jagad-bhaiṣajya-kuśalā bhavantu yathā-āśaya-bhaiṣajya-prayoga-saṃprayoktāraḥ
願諸眾生，於治療諸世間善巧，如其意樂，應用醫療的操作。
Sarva-sattveṣu sarva-roga-vinivarttanāya pariṇāmayāmi |
我回向，是為了除去諸眾生的諸病惱。
sarvasattveṣv aparyanta-sthāma-bala-śarīratāyāṃ pariṇāmayāmi |
我回向，是為了諸眾生能得無邊勢力身。
sarvasatvānāṃ cakravāḍa-parvata-anavamardya-kāya-bala-upapattaye pariṇāmayāmi |
我回向，是為了令諸眾生得不碎的身力，如諸輪圍山力。
sarvasatvānāṃ sarva-bala-upastambhana-atṛptāyāṃ pariṇāmayāmi | |
我回向，是為了令諸眾生渴求諸力的基柱。

93.
sarvasatvâpramāṇabhājanā bhavantv ākāśadhātuvipulāḥ smṛtîndriyôpetāḥ sarvalaukikalokôttara-bhāṣasaṃgrahaṇād grahaṇasmṛtyasaṃpramūḍhāḥ | sarva-satvāḥ kalyāṇaviśuddhibhāvanā bhavantu | atītânāgatapratyutpannasarvabuddhabodhyabheda-prasādagrāhiṇaḥ | sarvasatvā kāmaṅgamā bhavantu sarvatragāminībuddhabhūmipratilabdhāḥ | sarvasatvāḥ sarvasattveṣv apratihatacittā bhavantu |sarvasatvânābhogasarvabuddhakṣetraparisphuṭagamanā bhavantu | ekacittakṣaṇasarva-dharmavikramāḥ | sarvasatvāḥ śrāntâklāntasarvalokadhātugamanā bhavantu | aviśrāmyamānamano-mayakāyapratilabdhāḥ | sarvasatvāḥ sukhagamanamuktā bhavantu sarvabodhisatvacaryânuprave-śinaḥ | anena kuśalamūlena sarvasatvāḥ kalyāṇamitrâtyāgacittânutsṛṣṭā bhavantu kṛtajñāḥ kṛtânu-pālanatayā | sarvasatvāḥ kalyāṇamitraiḥ sahâikârthā bhavantu sabhāgakuśalamūlasaṃgrahaṇatayā | sarvasatvāḥ kalyāṇâśayā bhavantu kalyāṇamitrasaṃvasanasaṃpadavihārânudhanvanatayā | sarva-satvāḥ kalyāṇamitrakuśalamūlakarmavipākaviśuddhā bhavantv ekapraṇidhānāḥ | sarvasatvā mahā-yānâbhiraktāḥ saṃprasthitā bhavantv aviṣkambhitayānasarvajñatāparyavasānāḥ | sarvasatvāḥ pracchāditakuśalamūlā bhavantu sarvabuddhâvasthāgopanapratilabdhāḥ | sarvasatvā guṇajñānâbhi-cchāditā bhavantu sarvalokôpakleśavyapavṛttāḥ |sarvasatvâcchinnâvikṣiptaśukladharmāṇo bhavantv avipannabuddhadharmapravāhāḥ | sarvasatvāś chatrabhūtā bhavantu daśabalavitānânvitāḥ | sarvasatvâtyantabodhyāsanapratilabdhā bhavantu | sarvasatvā buddhavikrāntisiṃhâsanapratilabdhā bhavantu sarvajagadavalokanīyêti | |
[英譯] May all beings  be vessels of infinite capacity, wide as space, endowed with the  sense of memory, not bewildered in memory for words through  comprehending all worldly and transcendental language. May  all beings be of good and purified meditation, taking pleasure  in the perpetuity of wisdom in all Buddhas past, present and to  come. May all beings go as they list, attaining the Buddha's field which leads everywhere. May all beings be unhampered  in thought about all beings. May all beings without effort  enter manifestly upon all the fields of the Buddha, with power to  understand all things by instantaneous insight. May all beings  enter every sphere unwearied and unexhausted, having a  spiritual body never resting. May all beings be free through an  easy course, following in the ways of all Bodhisatvas. By this  root of good may all beings always be possessed of the thought  which does not renounce the good friend, grateful by cherishing  benefits. May all beings have one common purpose with good  friends by seizing upon the common root of good. May all  beings have good resolutions, by approaching the abodes and  the common dwellings of good friends. May all beings be  purified by the ripening of their deeds through the root of  good friends, with one sole aspiration. May all beings attain good delight in the Great Vehicle, with no obstruction to  their course which ends in omniscience. May all beings have  their root of good hidden, guarding the condition of all  Buddhas. May all beings have the knowledge of their virtues  hidden, avoiding the wrath and sin of all the world. May all  beings be without break or hindrance in goodness, rivers of  Buddha's qualities undestroyed. May all beings be like sunshades, forming a canopy for the Dasabala. May all beings  attain the seat of infinite wisdom. May all beings attain the  throne of Buddha's courage, conspicuous to behold."
[法護譯] 願諸眾生得無限量器盡虛空界廣大念根，世出世間一切所說普攝印持得無忘念。願諸眾生得善淨器，了悟三世諸佛分別清淨無堅執著。願諸眾生所欲至向，得一切處行佛地上。願諸眾生於餘一切眾生得心無損害。願諸眾生一剎那心緣諸法界，及詣一切世界無疲無倦，由無厭倦得身通輪。願諸眾生得妙樂行，同諸菩薩行詣道場。願諸眾生於善知識及無量善根得心無捨離，知恩報恩隨所守護。願諸眾生與善知識同一利樂。願諸眾生深心歡喜惟善攝受，與善知識安樂共住隨修福行。願諸眾生於善知識所有善根清淨業報，同一大願。願諸眾生住大乘行永離憂暗，於一切智得無窮盡。願諸眾生深覆善根，為諸如來之所守護。願諸眾生覆護智德，解脫世間一切惑染。願諸眾生具足白法不起散亂，於佛法中得不壞行。願諸眾生張十力蓋覆蔭一切。願諸眾生得大深心畢竟覺了。願諸眾生踞師子座得佛神通，於諸世間如是觀察。
sarvasatvā apramāṇa-bhājanā bhavantv ākāśa-dhātu-vipulāḥ smṛti-indriya-upetāḥ sarva-laukika-loka-uttara-bhāṣa-saṃgrahaṇād grahaṇa-smṛty-asaṃpramūḍhāḥ |
願諸眾生，是無量的器世間，廣大如虛空界，念根具足，因為通達一切世、出世間的語言的緣故，於所用文字，念無忘失。
sarvasatvāḥ kalyāṇa-viśuddhi-bhāvanā bhavantu | atīta-anāgata-pratyutpanna-sarva-buddha-bodhy-abheda-prasāda-grāhiṇaḥ |
願諸眾生，善淨修習，對於三世諸佛的菩提無異，得到清淨。
sarvasatvā kāmaṅ-gamā bhavantu sarvatra-gāminī-buddha-bhūmi-pratilabdhāḥ |
願諸眾生，隨其想要去往，得到能行於一切處的佛地。
sarvasatvāḥ sarvasattveṣv apratihatacittā bhavantu |
願諸眾生，於一切眾生，心無損害。
Sarvasatvā anābhoga-sarva-buddha-kṣetra-parisphuṭa-gamanā bhavantu |  eka-citta-kṣaṇa-sarva-dharma-vikramāḥ |
願諸眾生，不用努力，很清楚地，能入諸佛土，以一剎那心，有能力了解諸法。
sarvasatvāḥ śrānta-āklānta-sarva-loka-dhātu-gamanā bhavantu | aviśrāmyamāna-mano-maya-kāya-pratilabdhāḥ |
願諸眾生，進入一切世界無疲、無倦，得無厭倦的意所生身。
sarvasatvāḥ sukha-gamana-muktā bhavantu sarva-bodhisatva-caryā-anupraveśinaḥ |
願諸眾生，以妙樂行而解脫，進入諸菩薩行。
anena kuśala-mūlena sarvasatvāḥ kalyāṇa-mitra-atyāga-citta-anutsṛṣṭā bhavantu kṛtajñāḥ kṛta-anupālanatayā |
以此善根，願諸眾生，永保其心於善知識不棄，以愛護利益的方式，感念他人的協助。
sarvasatvāḥ kalyāṇamitraiḥ saha-eka-arthā bhavantu sabhāga-kuśala-mūla-saṃgrahaṇatayā |
願諸眾生，與善知識有同一目標，以攝受共同的善根的方式。
sarvasatvāḥ kalyāṇa-āśayā bhavantu kalyāṇa-mitra-saṃvasana-saṃpada-vihāra-anudhanvanatayā |
願諸眾生，有善意樂，以前往善知識的住處、共用的精舍的方式。
sarvasatvāḥ kalyāṇa-mitra-kuśala-mūla-karma-vipāka-viśuddhā bhavantv eka-praṇidhānāḥ |
願諸眾生，由於善知識的善根，其業報是清淨的，有同一誓願。
sarvasatvā mahāyāna-abhiraktāḥ saṃprasthitā bhavantv aviṣkambhita-yāna-sarva-jñatā-paryavasānāḥ |
願諸眾生，樂於大乘，已善建立，無障礙道，以一切智為邊際。
sarvasatvāḥ pracchādita-kuśala-mūlā bhavantu sarva-buddha-avasthā-gopana-pratilabdhāḥ |
願諸眾生，深覆善根，得諸佛守護。
sarvasatvā guṇa-jñāna-abhicchāditā bhavantu sarva-loka-upakleśa-vyapavṛttāḥ |
願諸眾生，覆護智德，避開諸世間的惑染。
Sarvasatvā acchinna-avikṣipta-śukla-dharmāṇo bhavantv avipanna-buddha-dharma-pravāhāḥ |
願諸眾生，於白法不斷、不亂，於佛法流不壞。
sarvasatvāś chatra-bhūtā bhavantu daśabala-vitāna-anvitāḥ |
願諸眾生，猶如傘蓋，具足十力天蓬。
Sarvasatvā atyanta-bodhy-āsana-pratilabdhā bhavantu |
願諸眾生，得無邊菩提座。
sarvasatvā buddha-vikrānti-siṃha-āsana-pratilabdhā bhavantu sarva-jagad-avalokanīyā iti | |
願諸眾生，踞師子座，得佛勇猛，觀察諸世間。

94.
āryagaganagañjasūtre 'py āha | mā bhūt tan mama kuśalamūlaṃ dharmajñānakauśalyaṃ vā yan na sarvasattvôpajīvyaṃ syād iti | | atītânāgataśubhôtsargas tv āryâkṣayamatisūtre abhihitaḥ | kuśalānāṃ ca cittacaitasikānānām anusmṛtir anusmṛtya ca bodhipariṇāmanā | idam atītakauśalyaṃ | yo 'nāga-tānāṃ kuśalamūlānāṃ nidhyaptibodher āmukhīkarmasamanvāhāraḥ | ye me utpatsyante kuśalāś cittôtpādās tān anuttarāyāṃ samyaksaṃbodhau pariṇāmiṣyāmîtîdam anāgatakauśalyaṃ | | tad evaṃ caitasikenâbhyāsena sarvatyāgâdhimuktiṃ paripūrye tyāgacittavegâpannena kāyaprayogeṇôtsṛṣṭa-sarvaparigrahaḥ | sarvaparigrahamūlād bhavaduṣkhād vimukto muktêty ucyate | anuttarāṃś câpra-meyâsaṃkhyeyān kalpān nānâkārânantān laukikalokôttarān sukhasaṃpatpravarṣān anubhavati | tena câtmabhāvâdinā [[DOUBT]] vaḍiṣâmiṣenêva svayam anabhigatôpabhogenâpy ākṛṣya parān api tārayati | | Atâiva uktaṃ ratnameghe | dānaṃ hi bodhisatvasya bodhir iti | śikṣāsamuccaye dānapāra-mitā prathamaḥ paricchedaḥ | |
[英譯] And in the holy Gaganaganja Sutra he says : " May there  be in me no root of good or knowledge of righteousness or  skilfulness that is not useful to all beings." The resignation of past or future good is described in  the holy Kshayamati Sutra. " The remembrance of good  thoughts or feeling ; and after remembering, the application of wisdom : this is skill concerning the past ; namely, bringing  into vision the conscious consideration of past goods. ' Those  good thoughts that shall arise in me, these I shall apply in the  infinite and supreme wisdom : ' such is skill as regards the future.  Thus by mental practice [34] one fulfils the intention of  renouncing all ; with a bodily practice that is directed by the  impulse of renunciation, one relinquishes all acquisitiveness.  One who is set free from the pains of existence which are  rooted in acquisitiveness, is said to be liberated ; and he  attains through infinite, immeasurable, countless ages manifold  ends, worldly and transcendental, showers of happiness and  bliss. By his own person, becoming as it were a baited hook  which does not of itself enjoy, he draws others and serves  them. Therefore it is said in the Ratnamegha : giving is the  Bodhisatva's enlightenment."
[法護譯] 又《虛空藏經》云：我所積集善根法智善巧，無不與諸眾生而為依住。論曰：捨過未受用，如《無盡意經》云：若善心心所法念念回向菩提，是為善巧。若未來善根決定菩提現前，於諸事業所起善心皆用回向阿耨多羅三藐三菩提。論曰：如是心心所法修習，信解圓滿一切捨施。又心所行及身方便捨諸攝受。此言攝受者，即是解脫三有苦本。是中於無量阿僧祇劫種種所造，應招世出世間無量富樂，於身自然如意受用。我應以財利鉤拔諸眾生置彼岸處。菩薩於菩提道布施，餘如《寶雲經》說。
[參考]大方等大集經卷第二十八
云何觀三世方便？若念過去己身他身，善不善心心數法，不善心法呵責毀呰，善心數法悉以迴向無上菩提，是名菩薩觀過去方便。若未來世心心數法，一向專念菩提之道，若起善心願悉迴向無上菩提，所有不善心心數法不令入心，發如是願，是名菩薩觀未來方便。若現在世心心數法，善思惟等所作諸業，悉以迴向無上菩提，是名菩薩觀現在方便。作如是方便，是名菩薩觀三世方便。
Ārya-gagana-gañja-sūtre 'py āha | mā bhūt tan mama kuśala-mūlaṃ dharma-jñāna-kauśalyaṃ vā yan na sarva-sattva-upajīvyaṃ syād iti | | atīta-anāgata-śubha-utsargas tv ārya-akṣaya-mati-sūtre abhihitaḥ | kuśalānāṃ ca citta-caitasikānānām anusmṛtir anusmṛtya ca bodhi-pariṇāmanā | idam atīta-kauśalyaṃ | yo 'nāgatānāṃ kuśala-mūlānāṃ nidhyapti-bodher āmukhī-karma-samanvāhāraḥ | ye me utpatsyante kuśalāś citta-utpādās tān anuttarāyāṃ samyaksaṃbodhau pariṇāmiṣyāmi iti idam anāgata-kauśalyaṃ | |
又在虛空藏經中說：願我沒有這種善根或法智善巧，那個對諸眾生沒有利益。但是，過去與未來清淨的捨離。在聖無盡意經中說：隨念善心心所，憶念之後，回向菩提。這是關於過去的善巧。那個，因為思維、覺了未來善根，使諸事業帶到現前。那些善心的生起，在我內心中將要生起。這些，我將回向於無阿耨多羅三藐三菩提。這是關於未來的善巧。
tad evaṃ caitasikena ābhyāsena sarva-tyāga-adhimuktiṃ paripūrye tyāga-citta-vega-āpannena kāya-prayogeṇa utsṛṣṭa-sarva-parigrahaḥ | sarva-parigraha-mūlād bhava-duṣkhād vimukto mukta ity ucyate | anuttarāṃś ca aprameya-asaṃkhyeyān kalpān nānā-ākāra-anantān laukika-loka-uttarān sukha-saṃpat-pravarṣān anubhavati | tena ca ātmabhāva-ādinā [[DOUBT]] vaḍiṣa-āmiṣena eva svayam anabhigata-upabhogena apy ākṛṣya parān api tārayati | | Ata eva uktaṃ ratnameghe | dānaṃ hi bodhisatvasya bodhir iti | śikṣāsamuccaye dānapāramitā prathamaḥ paricchedaḥ | |
此如是，由於心所的修習，能圓滿一切捨施的信解。由捨心的推動，而進入身的修習，捨諸攝受。從諸攝受為本的三有苦解脫，名為解脫。經由無上、無量阿僧祇劫、種種相無邊，他得到世、出世間富樂的雨。以他自身等為鉤餌，以自己不去受用，拔濟、渡脫眾生。因此，如寶雲經說。事實上，布施是菩薩的菩提。在學集論中，布施波羅蜜多第一品。

護持正法戒品第二
[II. Saddharma-parigrahaḥ]
Śīlapāramitāyāṃ saddharmaparigraho nāma dvitīyaḥ paricchedaḥ ||
1. evam eṣām ātmabhāvādīnām utsṛṣṭānām api rakṣā kāryā | kuto | yasmāt || paribhogāya satvā nāmātmabhāvādi dīyate | arakṣite kuto bhogaḥ | kiṃ dattaṃ yan na bhujyate || tasmāt satvopabho-gārtham ātmabhāvādi pālayet || uktaṃ hi bodhisatvaprātimokṣe | paraṃ śāriputra rakṣiṣyāmīty ātmā rakṣitavyaḥ | evaṃrūpayā śāriputra hitaiṣikatayā samanvāgato bodhisatvo jīvitahetor api pāpaṃ karma na karotīti || vīradatta-paripṛ-cchāyām apy āha | śakaṭam iva bhārodvahanārthaṃ kevalaṃ dharmabuddhinā vāḍhavyam iti | tathā-kṣayamatisūtre 'pi | kāyaduṣkhatayā ca na parikhidyate satvāvekṣatayeti || tac cātmabhāvādikaṃ kathaṃ pālayet | kalyāṇamitrānutsarjanāt |
[英譯] Thus we must duly preserve the self and its belongings, though  they are sacrificed to others. How so ? Because it is " for the  enjoyment of living beings that one's frame and all besides is  given." If unpreserved, how then enjoyed ? what gift is given,  if unenjoyed ? Therefore that creatures may enjoy, guard  thine own frame and all beside. For the Bodhisatva-prātimoksha tells us : " O Sariputra, one must preserve  one's self when one intends to preserve others. It is  armed with that benevolence which takes just this form  [of preserving his body for others' good], that a Bodhisatva  refuses to do an evil deed, yea, even for dear life." In the  Viradattaparipricchā, too, the speaker says : " He who hath a mind for the Law must carry about his body like a  cart for the supporting of burdens." So too says the  Akshayamati Sutra : " [The righteous man] too is not afflicted  by the ills of the flesh, because he hath regard for his fellows." Accordingly the question arises : how is one to preserve  one's self ? "By never giving up one's Good Friend."  
[法護譯] 論曰：是人於身雖捨，復何名護？謂若以自受用施諸眾生。云何受用？何等名施？若無受用亦無守護，是故護自身者應以受用利益眾生。《菩薩別解脫經》云：舍利子！應知護他者，即是護身。舍利子！如是行相，若菩薩成就護他，設遇喪命因緣，我於是業悉不應作。又《無畏授所問經》云：復如大車負極重等，唯諸智者於法覺了。《無盡意經》亦作是說：為護諸眾生者，設身有苦不生疲厭，況捨善知識耶？
Śīla-pāramitāyāṃ saddharma-parigraho nāma dvitīyaḥ paricchedaḥ ||
在戒波羅蜜多中，名為護持正法品第二。
evam eṣām ātmabhāva-ādīnām utsṛṣṭānām api rakṣā kāryā | kuto | yasmāt || paribhogāya satvānām ātmabhāvādi dīyate | arakṣite kuto bhogaḥ | kiṃ dattaṃ yan na bhujyate || tasmāt satva-upabhoga-artham ātmabhāvādi pālayet ||
這樣，我們必須正確地保護這些自身等，縱使他們已經捨棄給別人。怎麼說？因為，若為了眾生的受用，已施捨自身與其他等等。如果不保護的話，如何受用？若不能受用，布施了什麼？因此，為了讓眾生受用，應該保護自身與其他等等。
uktaṃ hi bodhisatva-prātimokṣe | paraṃ śāriputra rakṣiṣyāmi ity ātmā rakṣitavyaḥ | evaṃrūpayā śāriputra hita-aiṣikatayā samanvāgato bodhisatvo jīvita-hetor api pāpaṃ karma na karoti iti ||
因為，在菩薩別解脫經中說：舍利子！我未來要保護他人，即是應該保護自己。舍利子！具足這樣形式的利益欲求，菩薩縱使遇到喪命因緣，不會作惡業。
Vīra-datta-paripṛcchāyām apy āha | śakaṭam iva bhāra-udvahana-arthaṃ kevalaṃ dharma-buddhinā vāḍhavyam iti |
又在無畏授所問經中說：對於法有覺了的人，必須忍受自己的身體，如同車乘，只是為了負荷重物。
Tathā akṣaya-mati-sūtre 'pi | kāya-duṣkhatayā ca na parikhidyate satva-avekṣatayā iti || tac ca ātmabhāvādikaṃ kathaṃ pālayet | kalyāṇa-mitra-anutsarjanāt |
同樣的，無盡意經亦作是說：由於身的苦，不會疲厭，因為保護諸眾生的緣故。而相對的，生起這個問題：他應該如何保護這個自身等？因為不捨棄善知識的緣故。

2.
yathoktam āryagaṇḍavyūhe āryaśrīsaṃbhavena || kalyāṇamitrasandhāritāḥ kulaputra bodhisatvā na patanti durgatiṣu | kalyāṇamitrasamanvāhṛtā [doubtful] nātikrāmanti bodhisatvaśikṣāṃ | kalyāṇa-mitrapraticchannā abhyudgatā bhavanti lokāt kalyāṇamitraparyupāsitā bodhisatvā asaṃpramoṣa-cāriṇo bhavanti sarvabodhisatvacaryāsu | kalyāṇamitraparigṛhītāḥ bodhisatvā durddharṣā bhavanti karmakleśaiḥ | sambodhakāḥ kalyāṇamitrā akaraṇīyānāṃ sannivārakāḥ pramādasthānāt | niṣkāsa-yitāraḥ saṃsārapurāt | tasmāt tarhi kulaputra evaṃ manasikārāt pratipraśrabdhena kalyāṇamitrāṇy upasaṃkramitavyāni | pṛthivīsamacittena sarvabhāravahanāpariṇamanatayā vajrasamacittena abhedyāśayatayā | cakravāḍasamacittena sarvaduṣkhāsaṃpravedhanatayā | lokadāsasamacittena sarvakarmasamādānājugupsanatayā | rajoharaṇasamacittena mānātimānavivarjanatayā | yānasama-cittena gurubhāranirvahanatayā | śvasamacittenākrudhyanatayā | nausamacittena gamanāgamanā-paritrasyanatayā | suputrasadṛśena kalyāṇamitramukhavīkṣaṇatayā | ātmani ca te kulaputrātura-saṃjñotpādayitavyā | kalyāṇamitreṣu ca vaidyasaṃjñā | anuśāsanīṣu bhaiṣajyasaṃjñā | pratipattiṣu vyādhinirghātanasaṃjñā | ātmani ca te kulaputra bhīrusaṃjñotpādayitavyā | kalyāṇamitreṣu śūra-saṃjñā | anuśāsanīṣu praharaṇasamjñā | pratipattiṣu śatrunirghātanasaṃjñā ||
[英譯] As in Holy Ganda-vyuha Srisambhava  says : ' Restrained  by trusty friends, O noble youth, Bodhisatvas fall not into evil  destinies ; [35] taken into guidance by them they transgress not the doctrine of the true Bodhisatvas ; shielded by them  they become recluses from the world ; with their respect  Bodhisatvas become men whose acts are free from violent  transport in all the actions of the Bodhisatva ; through their  favour Bodhisatvas become unassailable by the depravities  of action. It is our trusty friends that inform us of what  should not be done ; they it is who keep us from each  temptation to indifference ; and drive us forth from the City of Rebirth. Accordingly, fair sir, ceasing from such thoughts  we must have recourse to our trusty friends.   " With mind like the earth that bends not though it support  the burden of all things ; like the diamond unswerving in  intent ; like the Cakravada sphere unruffled by any ills ; like  the servant of all the world uncomplaining in undertaking  all duties ; like a mere sweeper in avoidance of over-weening pride ; like a vehicle in bearing forth heavy loads ;  like the dog not easily provoked ; like the ship, unwearied in  coming and going ; [36] like a good son, in ever watching the  face of the true friend, thou, my son, must give thine own self  the name of the sick man : thy Friend, the name of the  physician : his precepts the name of the medicine : thy deeds  of merit the name of the smiting of the disease. Again,  thou must call thyself the coward, thy Friend the hero, his  instructions the weapon, and thy deeds the smiting of the  foes."
[法護譯] 故《華嚴經》云：善男子！菩薩由善知識任持不墮惡趣，由善知識具足超越菩薩學處，由善知識教導而得出離世間，由善知識而得親近菩薩無忘失行，由善知識而得攝受菩薩一切希有行故，由善知識依正覺道除業惑障出生死城至清淨處。善男子！是故親近承事善知識者，應如是作意，謂心如地荷負一切，無疲倦故。心如金剛，志願不可壞故。心如輪圍山，設遇諸苦無傾動故。心如僕使，隨諸作務不厭賤故。心如傭人，洗滌塵穢離憍慢故。心如大車，運重致遠不傾壞故。心如良馬，不暴惡故。心如舡筏，往來不倦故。心如孝子，於諸親友承順顏色故。又善男子！應於自身起病苦想，於善知識起醫王想，隨所教令作良藥想，所修正行作除病想。又善男子！應於自身作怖畏想，於善知識作勇健想，隨所教令作器仗想，所修正行作破怨想。
[參考] 大方廣佛華嚴經 第77卷
善男子！善知識者，如慈母，出生佛種故；如慈父，廣大利益故；如乳母，守護不令作惡故；如教師，示其菩薩所學故；如善導，能示波羅蜜道故；如良醫，能治煩惱諸病故；如雪山，增長一切智藥故；如勇將，殄除一切怖畏故；如濟客，令出生死暴流故；如船師，令到智慧寶洲故。善男子！常當如是正念思惟諸善知識。復次，善男子！汝承事一切善知識，應發如大地心，荷負重任無疲倦故；應發如金剛心，志願堅固不可壞故；應發如鐵圍山心，一切諸苦無能動故；應發如給侍心，所有教令皆隨順故；應發如弟子心，所有訓誨無違逆故；應發如僮僕心，不厭一切諸作務故；應發如養母心，受諸勤苦不告勞故；應發如傭作心，隨所受教無違逆故；應發如除糞人心，離憍慢故；應發如已熟稼心，能低下故；應發如良馬心，離惡性故；應發如大車心，能運重故；應發如調順象心，恒伏從故；應發如須彌山心，不傾動故；應發如良犬心，不害主故；應發如旃荼羅心，離憍慢故；應發如犗牛心，無威怒故；應發如舟船心，往來不倦故；應發如橋梁心，濟渡忘疲故；應發如孝子心，承順顏色故；應發如王子心，遵行教命故。復次，善男子！汝應於自身生病苦想，於善知識生醫王想，於所說法生良藥想，於所修行生除病想；又應於自身生遠行想，於善知識生導師想，於所說法生正道想，於所修行生遠達想；又應於自身生求度想，於善知識生船師想，於所說法生舟檝想，於所修行生到岸想；又應於自身生苗稼想，於善知識生龍王想，於所說法生時雨想，於所修行生成熟想；又應於自身生貧窮想，於善知識生毘沙門王想，於所說法生財寶想，於所修行生富饒想；又應於自身生弟子想，於善知識生良工想，於所說法生技藝想，於所修行生了知想；又應於自身生恐怖想，於善知識生勇健想，於所說法生器仗想，於所修行生破怨想。
Yathā-uktam ārya-gaṇḍa-vyūhe ārya-śrīsaṃbhavena ||
如在聖華嚴經中，德生童子說：
kalyāṇa-mitra-sandhāritāḥ kulaputra bodhisatvā na patanti durgatiṣu |
善男子！由善知識所約束的菩薩，不墮於惡趣，
kalyāṇa-mitra-samanvāhṛtā [doubtful] na atikrāmanti bodhisatva-śikṣāṃ |
由善知識所引導，不違犯菩薩學處。
kalyāṇa-mitra-praticchannā abhyudgatā bhavanti lokāt
由善知識所覆蓋，而得出離世間。
kalyāṇa-mitra-paryupāsitā bodhisatvā asaṃpramoṣa-cāriṇo bhavanti sarva-bodhi-satva-caryāsu |
由善知識所尊敬的菩薩，於菩薩行中，行無忘失。
Kalyāṇa-mitra-parigṛhītāḥ bodhisatvā durdharṣā bhavanti karma-kleśaiḥ |
由善知識所攝受的菩薩，業、惑很難攻擊他們。
sambodhakāḥ kalyāṇa-mitrā akaraṇīyānāṃ sannivārakāḥ pramāda-sthānāt | niṣkāsayitāraḥ saṃsārapurāt | tasmāt tarhi kulaputra evaṃ manasikārāt pratipraśrabdhena kalyāṇa-mitrāṇy upasaṃkramitavyāni |
正覺的善知識，告訴我們不應做的事，阻止我們安住於放逸，出離生死城。善男子！在那個時候，由於止息這樣的作意，我們必須往詣諸善知識。
Pṛthivī-sama-cittena sarva-bhāra-vahana-apariṇamanatayā
心如地，荷負一切擔，不會改變的緣故。
Vajra-sama-cittena abhedya-āśayatayā |
心如金剛，意樂不可壞故。
Cakra-vāḍa-sama-cittena sarva-duṣkha-asaṃpravedhanatayā |
心如輪圍山，設遇諸苦，無傾動故。
Loka-dāsa-sama-cittena sarva-karma-samādāna-ajugupsanatayā |
心如世間僕使，隨諸作務，不厭賤故。
Rajoharaṇa-sama-cittena māna-atimāna-vivarjanatayā |
心如傭人洗滌塵穢，離慢、過慢故。
yānasamacittena guru-bhāra-nirvahanatayā |
心如車乘，運重擔故。
Śvasamacittena akrudhyanatayā |
心如狗子，不暴惡故。
nausamacittena gamana-āgamana-aparitrasyanatayā |
心如舡筏，往來不倦故。
Suputra-sadṛśena kalyāṇa-mitra-mukha-vīkṣaṇatayā |
心如孝子，於善知識，承順顏色故。
ātmani ca te kulaputra ātura-saṃjñā utpādayitavyā | kalyāṇa-mitreṣu ca vaidya-saṃjñā | anuśāsanīṣu bhaiṣajya-saṃjñā | pratipattiṣu vyādhi-nirghātana-saṃjñā |
又，善男子！你應於自身，起病苦想。於善知識，起醫王想。隨所教令，作良藥想。所修正行，作除病想。
ātmani ca te kulaputra bhīru-saṃjñā utpādayitavyā | kalyāṇa-mitreṣu śūra-saṃjñā | anuśāsanīṣu praharaṇa-samjñā | pratipattiṣu śatru-nirghātana-saṃjñā ||
又善男子！你應於自身，作怖畏想。於善知識，作勇健想。隨所教令，作器仗想。所修正行，作破怨想。

3.
atraiva vācanopāsikāvimokṣe varṇitaṃ | kalyāṇamitrānuśāsanīpratipannasya kulaputra bodhi-satvasya buddhā bhagavanto 'bhirāddhacittā bhavanti | kalyāṇamitravacanāvilomasthāyino bodhi-satvasya sarvajñatāsannībhavati | kalyāṇamitravacanāvicikitsakasyāsannībhavanti kalyāṇa-mitrāṇi | kalyāṇamitramanasikārāvirahitasya sarvārthā abhimukhā bhavantīti | ata evāryasudhanaḥ sāra-dhvajasya bhikṣoḥ pādau śirasābhivandyānnekaśatasahasrakṛtvaḥ pradakṣiṇīkrṭya sāradhvajaṃ bhikṣum avalokya praṇipatya punaḥ punar avalokayan niyataṃ praṇipatan namasyann avanaman manasi kurvan cintayan bhāvayan paribhāvayann udānam udānayan hākkāraṃ kurvan | guṇān abhimukhīkurvan nigamayann atra sann anusmaran dṛḍhīkurvann avijahan manasāgamayann upanibadhnan praṇidhiṃ samavasaran darśanam abhilaṣan svaranimittam udgṛhṇan yāvat tasyāntikāt prakrāntaḥ | tathā kalyāṇamitrāgataṃ sarvajñatāṃ saṃpaśyann aśrumukho rudan yāvan meghasya dramitasyāntikāt prakrāntaḥ ||
[英譯] In the same book, in the passage called Vācanopāsikāvimoksha, it is said : " The Bodhisatva who is possessed of the  precepts of the Good Friend propitiates the venerable Buddhas. The Bodhisatva who remains in harmony with the words of  the Friend, comes near to the omniscience of a Buddha, and  when he never doubts one true Friend's words, all true friends draw near him. And he who never lacks the Friend's regard,  has every object realised. ' Then Sudhana, saluting the feet of the Brother Saradhvaja with countless sunwise turns, gazing at him and making obeisance, and again gazing at him as he was making his due salute,  doing him honour and inclining himself ; bearing him in mind, reflecting, meditating, deeply meditating, making an aspiration,  and I exclaiming in wonder at him, realising and taking in his virtues, and while he stood there, remembering them all,  resolute, unremitting in his mind, recounting, taking note of  them, composing himself into an aspiration, yearning for the  sight of him, receiving the happy omen of the sound of his voice . . . departed from his presence : then beholding the  omniscience comprised in the Good Friend, his eyes full of  tears, ... he left the presence of Megha."
[法護譯] 復次，解脫觀優婆夷言：善男子！菩薩於善知識隨所教令，應思供養諸佛世尊。菩薩於善知識言無違逆，得近一切智故。於善知識言無疑惑，得近諸善知識，不離作意得諸現在利益。又如善財詣堅固幢比丘所，頭面禮足右繞百千匝却住一面。時堅固幢比丘觀察禮敬，更復諦觀亦復禮敬。如是思惟遍觀察已，謂言從何所來？作是相者，於現前功德利益求念堅固無量行願，不捨是意希望見相及音聲取，乃至作禮而去。如其詣善知識，見一切智涕淚悲泣，至海雲比丘所作禮而去。
Atra eva vācanā-upāsikā-vimokṣe varṇitaṃ |
這部經中，在誦優婆夷解脫這段文中說：
kalyāṇa-mitra-anuśāsanī-pratipannasya kulaputra bodhisatvasya buddhā bhagavanto 'bhirāddha-cittā bhavanti |
善男子！得到善知識教誡的菩薩，能令諸佛世尊的心滿意。
kalyāṇa-mitra-vacana-aviloma-sthāyino bodhisatvasya sarva-jñatā āsannībhavati |
與善知識言說無違逆的菩薩，得近一切智。
kalyāṇa-mitra-vacana-avicikitsakasya āsannībhavanti kalyāṇa-mitrāṇi |
於善知識言無疑惑的菩薩，得近諸善知識。
kalyāṇa-mitra-manasikāra-avirahitasya sarvārthā abhimukhā bhavanti iti |
已經不捨離善知識作意的菩薩，能面向一切利益。
ata eva ārya-sudhanaḥ sāra-dhvajasya bhikṣoḥ pādau śirasā abhivandya anneka-śata-sahasra-kṛtvaḥ pradakṣiṇīkrṭya sāradhvajaṃ bhikṣum avalokya praṇipatya punaḥ punar avalokayan niyataṃ praṇipatan namasyann avanaman manasi kurvan cintayan bhāvayan paribhāvayann udānam udānayan hākkāraṃ kurvan |
因此，如聖善財，以頭面禮敬堅固幢比丘的雙足之後，右繞百千匝之後，觀察堅固幢比丘之後，禮足之後，再一次，正觀察、禮足、禮敬、鞠躬、作意、思惟、修習、遍修習、說優陀那、發出聲音。
guṇān abhimukhīkurvan nigamayann atra sann anusmaran dṛḍhīkurvann avijahan manasā āgamayann upanibadhnan praṇidhiṃ samavasaran darśanam abhilaṣan svaranimittam udgṛhṇan yāvat tasya antikāt prakrāntaḥ |
正面向、進入功德。在那邊的時候，正憶念、令堅固、不捨是意、到達、繫屬、行願、希望看見、取音聲相，乃至從彼處離開。
tathā kalyāṇa-mitra-āgataṃ sarva-jñatāṃ saṃpaśyann aśru-mukho rudan yāvan meghasya dramitasya antikāt prakrāntaḥ ||
同樣的，當他見到來自善知識的一切智的時候，涕淚悲泣，乃至從雲遊那邊離開。

4.
bodhisatvapratimokṣe 'py uktaṃ | iha śāriputra bodhisatvo dharmakāmatayā nāsti tal loke ratnaṃ yan na parityajati | nāsti tat kāyopasthānaṃ yan na karoti | nāsti taj jaṅghāpreṣaṇaṃ yan notsahate | nāsti tad vākkarma yan notsahate ācāryopādhyāyagauravatayā || peyālaṃ || tat kasya hetoḥ | bandhacche-dāyaiṣa dharmaḥ saṃvartate | jātijarāvyādhimaraṇaśokaparidevaduṣkhadaurmanasyacchedāyaiṣa dharmaḥ saṃvartatae iti ratnacittam utpādya bhaiṣajyacittam utpādya | sarvasatvānāṃ glānyavyupa-śamāyaiṣa dharmaḥ saṃvartatae iti | eṣṭavyaś cāsmābhiḥ sarvasatvānāṃ glānyavyupaśamāyaivaṃ-rūpo dharma iti ||
[英譯] In the Bodhisatva-prātimoksha, too, it is said : " A Bodhisatva  in this world has no jewel that he does not give up out of love  of the Law. [37] There is no service of his body he does not  make : there is no bodily activity on which he does not  venture. There is no word or deed on which he does not venture out of respect for his pastors and masters. . . . Wherefore ? This duty tends to the cutting of earthly bonds ; it tends also to the cutting away of despondency, pain, lamentation, sorrow, death, disease, old age, and birth. With such  precious thoughts, with such healing thoughts, assuaging the  maladies of all beings, and devotion that takes this form we  ought to seek, in that it makes for the assuaging of the maladies  of all beings."  
[法護譯] 又《菩薩別解脫經》云：舍利子！菩薩樂善法欲，世間珍寶無不棄捨。以身承事無不恭敬，供給走使及餘語業無不勇捍。於和尚阿闍梨極生尊重，乃至所以者何？為斷繫縛求如是法，為斷生老病死憂悲苦惱求如是法；發心如寶，除諸眾生貧窮困苦求如是法；發心如藥，安樂一切眾生求如是法。
Bodhisatva-pratimokṣe 'py uktaṃ |
又，在菩薩別解脫經中說：
iha śāriputra bodhisatvo dharma-kāmatayā na asti tal loke ratnaṃ yan na parityajati |
舍利子！菩薩，由於法欲，世間珍寶無不棄捨。
na asti tat kāya-upasthānaṃ yan na karoti |
以身承事，無不造作。
na asti taj jaṅghā-preṣaṇaṃ yan na utsahate | nāsti tad vāk-karma yan na utsahate ācārya-upādhyāya-gauravatayā || peyālaṃ || tat kasya hetoḥ |
供給走使及餘語業，無不勇捍，由於和尚、阿闍梨的尊重。乃至。所以者何？
Bandha-cchedāya eṣa dharmaḥ saṃvartate |
這個法會轉向繫縛的斷除。
jāti-jarā-vyādhi-maraṇa-śoka-parideva-duṣkha-daurmanasya-cchedāya eṣa dharmaḥ saṃvartate iti
這個法會轉向生、老、病、死、憂、悲、苦、惱的斷除。
ratna-cittam utpādya bhaiṣajya-cittam utpādya |
發心如寶，發心如藥。
sarva-satvānāṃ glānya-vyupaśamāya eṣa dharmaḥ saṃvartate iti |
這個法會轉向諸眾生疾病的滅除。
eṣṭavyaś ca asmābhiḥ sarva-satvānāṃ glānya-vyupaśamāya evaṃrūpo dharma iti ||
我們應該追求這樣的法，轉向諸眾生疾病的滅除。

5.
ugradattaparipṛcchāyām apy uktaṃ | sacet punar gṛhapate pāṭhasvādhyāyārthiko bodhisatvaḥ kasya cid antikāc catuṣpādikāṃ gāthāṃ śṛṇuyād uddiśed vā udgṛhṇīyād dānaśīlakṣāntivīryadhyānaprajñā-saṃprayuktāṃ bodhisatvasaṃbhāropacayaṃ vā tena tasminn ācārye dharmagauravaṃ karaṇīyaṃ yāvadbhir nāmapadavyañjana ... gāthoddiṣṭā | yadi tāvata evaṃ kalpāṃs tasyācāryasyopasthāna-paricaryāṃ kuryād aśaṭhatayā sarvalābhasatkārapūjayā | adyāpi gṛhapate na pratipūritam ācāryasyācāryagauravaṃ bhavati | kaḥ punar vādo dharma-gauravaṃ ||
[英譯]  In the Ugradatta-pariprcchā, too, it is written : ' Moreover,  householder, if a Bodhisatva, who sets before him reading  and study, in the presence of any one hears or points out or  takes to himself a single Versicle of four feet, a verse connected  with the Perfections of giving, virtue, patience, energy and  meditation, or hears that which is the summary of the equipment  of a Bodhisatva, he must do reverence to the Law in the person  of that teacher for so many ages as there are in the stanza  syllables, words, and names ; if for so many ages he does  reverence to that teacher, with sincerity and all manner of  offerings, honour, and devotion, even today, householder, the  teacher's reverence due to the teacher is not fulfilled ; how much  less the reverence due to the Law !
[法護譯] 《最上授所問經》云：復次，長者！或於菩薩所聞一四句偈，受持讀誦、為他人說，及積集菩薩布施、持戒、忍辱、精進、禪定、智惠相應之行。彼於阿闍梨法應生尊重，乃至以名句文說偈讚歎。若一劫中於阿闍梨親近承事，常行正直，一切財利受用供養。長者！於阿闍梨尊重尚未圓滿。
Ugradatta-paripṛcchāyām apy uktaṃ | sacet punar gṛhapate pāṭha-svādhyāya-arthiko bodhisatvaḥ kasya cid antikāc catuṣ-pādikāṃ gāthāṃ śṛṇuyād uddiśed vā udgṛhṇīyād dāna-śīla-kṣānti-vīrya-dhyāna-prajñā-saṃprayuktāṃ bodhisatva-saṃbhāra-upacayaṃ vā tena tasminn ācārye dharma-gauravaṃ karaṇīyaṃ yāvadbhir nāma-pada-vyañjana ... gāthā uddiṣṭā |
在最上授所問經中也說：復次，長者！如果志求受持、讀誦的菩薩，應該從某些人那邊聽聞，或是解釋、受持一四句偈，關於布施、持戒、忍辱、精進、禪定、智惠，或積集菩薩的資糧。在那位阿闍梨那裡，他應該表達對於法的尊重，乃至偈中所說的名、句、文的數目，那麼多的劫。
yadi tāvata evaṃ kalpāṃs tasya ācāryasya upasthāna-paricaryāṃ kuryād aśaṭhatayā sarva-lābha-satkāra-pūjayā | adya api gṛhapate na pratipūritam ācāryasya ācārya-gauravaṃ bhavati | kaḥ punar vādo dharma-gauravaṃ ||
如果，這麼多的劫中，對於那位阿闍梨應該親近、承事，以真誠的方式，以一切利養、恭敬、供養的方式。長者！縱使，今日，對於阿闍梨，都不能圓滿對於阿闍梨的尊重。更何況是對於法的尊重呢？

6.
prajñāpāramitāyām aṣṭasahasrikāyām apy uktaṃ | kalyāṇa-mitreṣu ca tvayā kulaputra tīvraṃ gauravam utpādayitavyaṃ | prema ca karaṇīyaṃ | atha khalu sadāprarudito bodhisatvo mahāsatva evaṃrūpair guṇair gauravamanasikārair gacchann anupūrveṇānyatamanagaram anuprāptas | tatra tasyāntarāyaṇamadhyagatasyaitad abhūt | yan nv aham imam ātmabhāvaṃ vikrīyānena mūlyena dharmodgatasya bodhisatvasya mahāsatvasya satkāraṃ kuryāṃ | dīrgharātraṃ hi mamātmabhāva-sahasrāṇi bhagnāni kṣīṇāni vikrītāni punar aparimāṇe saṃsāre 'parimāṇāni yāni mayā kāmahetoḥ kāmanidānam anubhūtāni na punar evaṃrūpāṇāṃ dharmāṇāṃ kṛtaśa evaṃrūpāṇāṃ vā satvānāṃ satkārāya || atha khalu sadāprarudito bodhisatvo mahāsatvo 'ntarāyaṇamadhyagataḥ śabdam udīrayām āsa ghoṣam anuśrāvayām āsa | kaḥ puruṣeṇārthikaḥ kaḥ puruṣeṇārthika iti peyālaṃ | atha khalu māraḥ pāpīyān brāhmaṇagṛhapatikāṃs tathā samupasthāpayām āsa yathā taṃ ghoṣaṃ nāśrauṣuḥ | yadātmanaḥ krāyakaṃ na labhate tadaikāntaṃ gatvā prārodīd aśrūṇi ca prāvarttayad evaṃ cāvadad | aho vatāsmākaṃ durlabhā lābhā ye vayam ātmabhāvasyāpi kretāraṃ na labhāmahe | atha khalu śakro devānām indro māṇavakarūpeṇa yāvat sadāpraruditaṃ bodhisatvaṃ mahāsatvam etad avocat | kiṃ tvaṃ kulaputra dīnamanā utkaṇṭhitamānaso 'śrūṇi pravarttayamānaḥ sthitaḥ ||
[英譯] And then in the Ashtasahasrikā Prajnāpāramitā is likewise  said : ' Fair sir, thou must render fervent homage towards  thy Good Friends, and must love them too. ... It came to  pass that the great Bodhisatva Sadaprarudita, with feelings  such as these, with homage and with deep thought, proceeding  on his pilgrimage, came in the course of his journey to  another town. There he repaired to the midst of the marketplace, and thus he thought, What if I sell this my body, and  with the price thereof do honour to the Bodhisatva Dharmodgata ; for through the long night of the past thousands of  bodies of mine have been shattered and wasted and sold in an  endless cycle of births, endless have been the pains of hell  that I have suffered for the sake and cause of earthly love  and not for the honouring of such principles or such persons.'  Then Sadaprarudita [38] went to the market-place and lifted  up his voice, and made his speech to be heard. ' Who wants a  man ? ' quoth he," and so the tale proceeds. ' Then Mara, the evil one, so disposed the Brahmans and  householders that they heard not his voice. When he could  not get a buyer for himself he turned aside, wailing and  shedding tears. ' Alas ! ' he cried, ' I have a hard thing to  get, in that I cannot get a buyer even for my own body.'  Then śakra, lord of the Gods, in the guise of a disciple . . .  addressed Sadaprarudita thus : ' Good sir, why art thou  dejected in mind, and wistful, and why standest thou shedding  tears ? '
[法護譯] 論曰：云何於法尊重？《八千頌般若波羅蜜多經》云：善男子！汝於善知識應起尊重愛樂。爾時常慘菩薩摩訶薩如是行相尊重作意，次詣一城。入是中已，我為供養法上菩薩摩訶薩故，當自賣身隨取其直。然我於長夜中為欲因緣受生死身，流轉諸趣無量無邊，未甞為法及利眾生。時常慘菩薩高聲唱言：從其聽聞，誰買此人？誰買此人？以要言之，時魔波旬即從座起，令諸婆羅門長者等不聞其聲，欲自賣身了不可得。彼一詣已皆無聞者，即自悲泣，唱言：怪哉！於其財利，斯何難得如是？我自賣身尚不可得。時有天主名爍迦羅，作梵志身，乃至白常慘菩薩言：善男子！汝何住此悲泣憂惱？
prajñā-pāramitāyām aṣṭa-sahasrikāyām apy uktaṃ | kalyāṇa-mitreṣu ca tvayā kulaputra tīvraṃ gauravam utpādayitavyaṃ | prema ca karaṇīyaṃ | atha khalu sadā-prarudito bodhisatvo mahāsatva evaṃrūpair guṇair gaurava-manasikārair gacchann anupūrveṇa anyatama-nagaram anuprāptas |
在八千頌般若波羅蜜多經中也說：善男子！汝於善知識應該起猛利尊重、愛樂。爾時，常啼菩薩摩訶薩，以如是行相功德，以尊重作意，前進，次第地到達另一城。
tatra tasya antarāyaṇa-madhya-gatasya etad abhūt | yan nv aham imam ātmabhāvaṃ vikrīya anena mūlyena dharma-udgatasya bodhisatvasya mahāsatvasya satkāraṃ kuryāṃ | dīrgha-rātraṃ hi mama ātmabhāva-sahasrāṇi bhagnāni kṣīṇāni vikrītāni punar aparimāṇe saṃsāre 'parimāṇāni yāni mayā kāma-hetoḥ kāma-nidānam anubhūtāni na punar evaṃrūpāṇāṃ dharmāṇāṃ kṛtaśa evaṃrūpāṇāṃ vā satvānāṃ satkārāya ||
在那裡，他已進入四衢道中間之後，他想：現在，我賣這個自身之後，以這個價值，對法上菩薩摩訶薩，表達恭敬。因為，於長夜中，我的身體，經過千次朽壞、滅盡、被賣。又在無量的輪迴中，我已領受無量的地獄苦，因為欲的因緣。卻不是為了恭敬如是法而做，或是恭敬這樣的眾生。
atha khalu sadāprarudito bodhisatvo mahāsatvo 'ntarāyaṇa-madhya-gataḥ śabdam udīrayām āsa ghoṣam anuśrāvayām āsa | kaḥ puruṣeṇa arthikaḥ kaḥ puruṣeṇa arthika iti peyālaṃ |
爾時，常啼菩薩摩訶薩，已進入四衢道中間之後，提高音量，令其聲音被聽到：誰要此人？誰要此人？以要言之。
atha khalu māraḥ pāpīyān brāhmaṇa-gṛhapatikāṃs tathā samupasthāpayām āsa yathā taṃ ghoṣaṃ na aśrauṣuḥ | yadā ātmanaḥ krāyakaṃ na labhate tadā ekāntaṃ gatvā prārodīd aśrūṇi ca prāvarttayad evaṃ ca avadad | aho vata asmākaṃ durlabhā lābhā ye vayam ātmabhāvasya api kretāraṃ na labhāmahe |
爾時，魔波旬如是安排諸婆羅門、長者，以致於他們聞不到他的聲音。當他不能得到自身的買主，那時候，他到旁邊去，開始悲嘆，而且流淚，他說了：怪哉！我們有難得的東西，那些我們卻找不到自身的買主。
atha khalu śakro devānām indro māṇavakarūpeṇa yāvat sadāpraruditaṃ bodhisatvaṃ mahāsatvam etad avocat | kiṃ tvaṃ kulaputra dīnamanā utkaṇṭhita-mānaso 'śrūṇi pravarttayamānaḥ sthitaḥ ||
爾時，有天主名爍迦羅，作梵志身，乃至白常啼菩薩摩訶薩言：善男子！為何汝內心悲傷、哀慟，悲泣，站在這裡此？

7.
sadāprarudita evam āha | ahaṃ māṇavaka dharmakāmatayā imam ātmabhāvaṃ vikrīya dharmapūjāṃ karttukāmaḥ so 'ham asya krāyakaṃ na labhe | peyālaṃ || atha khalu sa māṇavakaḥ sadāpraruditaṃ bodhisatvaṃ mahāsatvam etad avocat | na mama kulaputra puruṣeṇa kṛtyam api tu khalu punaḥ pitur me yajño yaṣṭavyaḥ | tatra me puruṣasya hṛdayena kṛtyaṃ lohitena ca asthimajjayā ca | tad dāsyasi tvaṃ krayeṇa || atha khalu sadāpraruditasyaitad abhūt | lābhā me sulabdhāḥ pariniṣpannaṃ cātmānaṃ jāne prajñāpāramitopāyakauśalyeṣu | yan mayātmanaḥ krāyako labdho hṛdaysya rudhirasya cāsthimajjāyāś ca || sa hṛṣṭacittaḥ kalyacittaḥ pramuditacittas taṃ māṇavakam etad avocat | dāsyāmi māṇavaka yena te ita ātmabhāvād arthaḥ | yāvat sadāprarudito bodhisatvo mahāsatvas tīkṣṇaṃ śastraṃ gṛhītvā dakṣiṇaṃ bāhuṃ viddhvā lohitaṃ nisrāvayati sma dakṣiṇaṃ coruṃ viddhvā nirmāṃsaṃ ca kṛtvāsthi bhettuṃ kuḍyamūlam upasaṃkrāmati ||
[英譯] Sadaprarudita replied, Through passionate love  of the Law, and with desire to do homage to the Law, I have  offered my body for sale, and yet do not find a purchaser.' . . .  The disciple replied, I do not want a man, but my father  has to offer sacrifice. There I require the heart of a man, his blood, his bones, and his marrow. So thou shalt give thy body  at a price.' Then Sadaprarudita thought, ' I have easily  got what I desired, and I now know that my body is fit for  the attainment of all skill in the means of the Perfection of  Wisdom, in that I have got a purchaser for my body, for its  heart, its blood, its bones and marrow.' Then he spake  aloud with calm joy and delight, Disciple, I will give my  frame to thee, since thou hast need of it.' . . . Then Sadaprarudita drew a sharp sword and pierced his right arm and  drew blood, and pierced his right thigh and cut the flesh from  it, and strode up to the foot of the wall to break the bone.  
[法護譯] 常慘菩薩白言：梵志！我今樂善法，欲為供養法，當自賣身，竟無買者。爾時，梵志語常慘菩薩言：我不須人，無所施作。要當人身心血骨髓，乃至於此賣否？時常慘菩薩自念：獲大善利，我今圓滿，定知般若波羅蜜多方便善巧。我身尚賣，何得悋惜心血骨髓？發踴躍心、善分別心、極歡喜心白梵志言：是身隨意。乃至常慘菩薩右執利刃，刺臂出血，去臂肉已破骨而往。
sadāprarudita evam āha | ahaṃ māṇavaka dharma-kāmatayā imam ātmabhāvaṃ vikrīya dharma-pūjāṃ karttu-kāmaḥ so 'ham asya krāyakaṃ na labhe | peyālaṃ ||
常啼這樣回答：梵志！我，因為對於法的欲求，賣自身之後，想要於法作供養，竟然找不到買者。以要言之。
atha khalu sa māṇavakaḥ sadāpraruditaṃ bodhisatvaṃ mahāsatvam etad avocat | na mama kulaputra puruṣeṇa kṛtyam api tu khalu punaḥ pitur me yajño yaṣṭavyaḥ | tatra me puruṣasya hṛdayena kṛtyaṃ lohitena ca asthimajjayā ca | tad dāsyasi tvaṃ krayeṇa ||
爾時，那位梵志告訴常慘菩薩摩訶薩言：善男子！我不須人，但是，我的父親必須要供養祭祀。在那裡，我需要人的心、血、骨、髓。你將給此一個價格。
atha khalu sadāpraruditasya etad abhūt | lābhā me sulabdhāḥ pariniṣpannaṃ ca ātmānaṃ jāne prajñāpāramitā-upāya-kauśalyeṣu | yan mayā ātmanaḥ krāyako labdho hṛdayasya rudhirasya ca asthi-majjāyāś ca ||
爾時，常啼菩薩想：己經容易獲得我想要，而且我現在知道，我能成就般若波羅蜜多的方便善巧。我已經為心、血、骨、髓，找到我的買主。
sa hṛṣṭa-cittaḥ kalya-cittaḥ pramudita-cittas taṃ māṇavakam etad avocat | dāsyāmi māṇavaka yena te ita ātmabhāvād arthaḥ | yāvat sadāprarudito bodhisatvo mahāsatvas tīkṣṇaṃ śastraṃ gṛhītvā dakṣiṇaṃ bāhuṃ viddhvā lohitaṃ nisrāvayati sma dakṣiṇaṃ ca ūruṃ viddhvā nirmāṃsaṃ ca kṛtvā asthi bhettuṃ kuḍyamūlam upasaṃkrāmati ||
他發踴躍心、善心、極歡喜心，告訴這位梵志說：梵志！我將給你，因為你需要我的身體。乃至常啼菩薩摩訶薩，執利刃之後，刺右臂之後，出血。刺右大腿之後，割肉之後，為了破骨，到牆腳。

8.
atha khalv anyatarā śreṣṭhidārikopariprāsādatalagatādrākṣīt sadāpraruditaṃ bodhisatvaṃ yāvat sā śreṣṭhidārikā yena sadāprarudito bodhisatvas tenopasaṃkramyaitad avocat | kiṃ nu khalu tvaṃ kulaputraivaṃrūpām ātmanaḥ kāraṇāṃ kārayāsīti | yāvat sā dārikā pūjāprayojanaṃ śrutvā punar āha | kā punas te kulaputra tato guṇajātir niṣpatsyate | sa tām etad avocat | sa dārike kulaputro mama prajñāpāramitām upāyakauśalyaṃ copadekṣyati | tatra vayaṃ śikṣiṣyāmas tatra vayaṃ śikṣamāṇāḥ sarvasatvānāṃ pratiśaraṇaṃ bhaviṣyāmaḥ | peyālaṃ || atha khalu sā śreṣṭhidārikā sadāpraruditaṃ bodhisatvam etad avocat | āścaryaṃ kulaputra | yāvad udārāḥ praṇītāś cāmī tvayā dharmāḥ parikīrttitāḥ | ekaikasyāpi kulaputraivaṃrūpasya dharmasyārthāya gaṅgānadīvālikopamān api kalpān evam ātmabhāvāḥ parityaktavyā bhaveyuḥ | tathodārāḥ praṇītāś cāmī tvayā dharmāḥ parikīrttitāḥ | api tu khalu kulaputra yena yena kṛtyaṃ tat te dāsyāmi suvarṇaṃ vā maṇiṃ vā muktāṃ vā vaiḍūryaṃ vā yāvad yena tvaṃ taṃ dharmodgataṃ bodhisatvaṃ satkariṣyasi | yāvad vistareṇa tayā dārikayā pañcaśataparivārayā sārddhaṃ tasya dharmodgatasya saṃkramaṇaṃ kartavyaṃ || atha khalu dharmodgato bodhisatvo mahāsatvaḥ utthāyāsanāt svakaṃ gṛhaṃ prāvikṣat | yāvat sapta varṣāṇy ekasamādhisamāpanna evābhūt | sadāprarudito bodhisatvo mahāsatvaḥ sapta varṣāṇi na kāma-vitarkam utpādayām āsa | na vyāpādavitarkaṃ na vihiṃsāvitarkam utpādayām āsa | na rasagṛddhim utpādayām āsānyatra | kadā nāma dharmodgato bodhisatvo mahāsatvo vyutthāsyati | yad vayaṃ dharmodgatasya bodhisatvasya mahāsatvasya dharmāsanaṃ prajñāpayiṣyāmo yatrāsau kulaputro niṣadya dharmaṃ deśayiṣyati taṃ ca pṛthivīpradeśaṃ siktaṃ saṃmṛṣṭaṃ ca kariṣyāmo nānāpuṣpā-bhikīrṇaṃ iti cintayām āsa || tāny api śreṣṭhidārikā pramukhāṇi pañcadārikāśatāni sadāpraruditasya bodhisatvasyānuśikṣamāṇāni dvābhyām everyāpathābhyāṃ kālam atināmayām āsuḥ ||
[英譯] [39] "Then another merchant's daughter came to the upper  window, and saw Sadaprarudita . . . and came where he  was, saying, ' Fair sir, why dost thou give such pain to thy  body ? ' . . . When she heard that it was for purposes of  worship, again she said, ' What accumulation of merit will  accrue to thee from that ? ' ' That good man will show  forth my Perfection of Wisdom and my skill in the means.  Herein I shall be a teacher, herein as I give my teaching I  shall become the refuge of all.' . . . 'Marvellous, good sir,'  she exclaimed. . . . ' Noble and goodly are these principles  that have been proclaimed by thee. Man's bodily frame should  be sacrificed for ages innumerable as the sands of the river  Ganges for the sake of one principle such as this. Truly,  noble and goodly are the principles thou hast proclaimed.  Yea, I will give thee gold, jewels, pearls, beryls, as many as  thou mayest require, wherewithal thou mayest do honour to  the venerable Dharmodgata.' " . . . And so forth, until he tells  of the meeting of Dharmodgata with that girl accompanied  by five hundred others.    " Then the Bodhisatva Dharmodgata arose from his seat  and entered into his own house. . . . For seven years he  remained immersed in a single trance of meditation, and  Sadaprarudita for seven years conceived no thought of desire  nor of taking life, nor of injury, neither [40] elsewhere did he  engender the greed that comes of gratification. When,'  thought he, will Dharmodgata arise, that we may duly  appoint the pulpit where that worthy man may sit and teach  the law, and that we may make that spot of earth, duly  sprinkled, anointed, and adorned with varied flowers ? ' And  those five hundred maidens, with the merchant's daughter at  their head, passed their time in two postures only, learning  from the Bodhisatva Sadaprarudita.
[法護譯] 是時有長者女，處高樓閣遙見是事，乃至詣彼謂常慘菩薩言：汝何如是於身苦楚？乃至童女聞供養已，復語：善男子！彼有何等功德善利？白言：童女！彼菩男者為我善說般若波羅蜜多方便善巧，得如是學。如是學者，為諸眾生作所歸趣。以要言之，復次，童女語常慘菩薩言：善男子！於阿闍梨為求如是廣大法者，如是於二法義，於殑伽沙數劫當捨是身，為求如是廣大法故。善男子！我今具有金銀末尼珠寶吠琉璃等，乃至汝於法上菩薩廣作善利。時童女與五百眷屬俱詣法上菩薩所，爾時法上菩薩摩訶薩即從坐起，詣已住舍，於七歲中如是入妙三摩地。常慘菩薩亦七歲中不起欲尋、不起謗尋、不起害尋、不著滋味，但念法上菩薩當於何時出三摩地。如是詣法座前，於此說法，盡地方所散種種花諸妙珍寶。時長者女與現前五百眷屬，於常慘菩薩威儀進止亦如是學。
atha khalv anyatarā śreṣṭhi-dārikā upariprāsāda-tala-gatā adrākṣīt sadāpraruditaṃ bodhisatvaṃ yāvat sā śreṣṭhi-dārikā yena sadāprarudito bodhisatvas tena upasaṃkramya etad avocat | kiṃ nu khalu tvaṃ kulaputra evaṃrūpām ātmanaḥ kāraṇāṃ kārayāsi iti |
是時，有長者女，走到高樓閣的平面，看見常啼菩薩。乃至這位長者女往詣常啼菩薩，說這個：善男子！為何你於自身作如是苦楚？
yāvat sā dārikā pūjā-prayojanaṃ śrutvā punar āha | kā punas te kulaputra tato guṇa-jātir niṣpatsyate | sa tām etad avocat | sa dārike kulaputro mama prajñāpāramitām upāya-kauśalyaṃ ca upadekṣyati | tatra vayaṃ śikṣiṣyāmas tatra vayaṃ śikṣamāṇāḥ sarvasatvānāṃ pratiśaraṇaṃ bhaviṣyāmaḥ | peyālaṃ
乃至長者女聽聞是供養的目標之後，復語：善男子！從這樣的事，將會生起什麼功德種類？他告訴她：童女！彼善男子將會說明我的般若波羅蜜多以及方便善巧。在那裡，我們將學習。在那裡，我們正學習。我們將成為諸眾生的歸趣。以要言之。
atha khalu sā śreṣṭhi-dārikā sadāpraruditaṃ bodhisatvam etad avocat | āścaryaṃ kulaputra | yāvad udārāḥ praṇītāś ca amī tvayā dharmāḥ parikīrtitāḥ | eka-ekasya api kulaputra evaṃrūpasya dharma-sya arthāya gaṅgā-nadī-vālikā-upamān api kalpān evam ātmabhāvāḥ parityaktavyā bhaveyuḥ |
是時，這位長者女告訴常啼菩薩這件事：善男子！希有。乃至你所說的這些法是高貴、殊妙的。善男子！為求一一如是法，縱使如殑伽沙數劫，應該捨棄這些身體。
Tathā udārāḥ praṇītāś ca amī tvayā dharmāḥ parikīrtitāḥ | api tu khalu kulaputra yena yena kṛtyaṃ tat te dāsyāmi suvarṇaṃ vā maṇiṃ vā muktāṃ vā vaiḍūryaṃ vā yāvad yena tvaṃ taṃ dharma-udgataṃ bodhisatvaṃ satkariṣyasi | yāvad vistareṇa tayā dārikayā pañca-śata-parivārayā sārddhaṃ tasya dharma-udgatasya saṃkramaṇaṃ kartavyaṃ ||
同樣的，你所說的這些法是高貴、殊妙的。善男子！但是，我將給你金、末尼、珠寶、吠琉璃，如你需要的那麼多。乃至汝於那位法上菩薩，將做恭敬。乃至廣說，那位童女與五百眷屬一起與法上菩薩相遇。
atha khalu dharma-udgato bodhisatvo mahāsatvaḥ utthāya āsanāt svakaṃ gṛhaṃ prāvikṣat | yāvat sapta varṣāṇy eka-samādhi-samāpanna eva abhūt | sadāprarudito bodhisatvo mahāsatvaḥ sapta varṣāṇi na kāma-vitarkam utpādayām āsa | na vyāpādavitarkaṃ na vihiṃsāvitarkam utpādayām āsa | na rasagṛddhim utpādayām āsa anyatra |
爾時，法上菩薩摩訶薩即從坐起，進入自己的屋舍。乃至於七歲中，如是入妙三摩地。常啼菩薩摩訶薩亦七歲中，不起欲尋，不起瞋尋，不起害尋，隨其所在的任何地方，不著滋味。
kadā nāma dharma-udgato bodhisatvo mahāsatvo vyutthāsyati | yad vayaṃ dharma-udgatasya bodhisatvasya mahāsatvasya dharma-āsanaṃ prajñāpayiṣyāmo yatra asau kulaputro niṣadya dharmaṃ deśayiṣyati taṃ ca pṛthivī-pradeśaṃ siktaṃ saṃmṛṣṭaṃ ca kariṣyāmo nānā-puṣpa-abhikīrṇaṃ iti cintayām āsa ||
心中想：法上菩薩摩訶薩，當於何時出三摩地？我們將會安置法上菩薩摩訶薩的法座。在那裡，這位善男子坐下之後，將會說法。而且我們將要整理這個地方，灑水、掃地、散種種花。
tāny api śreṣṭhi-dārikā-pramukhāṇi pañca-dārikā-śatāni sadāpraruditasya bodhisatvasya anuśikṣa-māṇāni dvābhyām eva īryā-pathābhyāṃ kālam atināmayām āsuḥ ||
以長者女為首，與五百眷屬，隨順常啼菩薩學習，僅以二種威儀，度過他們的時間。

9.
atha khalu sadāprarudito bodhisatvo mahāsatvo divyaṃ nirghoṣam aśrauṣīd itaḥ saptame divase dharmodgato bodhisatvo mahāsatvo 'smāt samādher vyutthāya madhye nagarasya niṣadya dharmaṃ deśayiṣyatīti | atha khalu sadāprarudito bodhisatvo mahāsatvas taṃ nirghoṣaṃ śrutvā āttamanāḥ pramuditaḥ prītisaumanasyajātas taṃ pṛthivīpradeśaṃ śodhayām āsa sārddhaṃ śreṣṭhidārikāpramu-khaiḥ pañcabhir dārikāśatair dharmāsanaṃ prajñapayām āsa saptaratnamayaṃ | atha khalu sadāpra-rudito bodhisatvo mahāsatvas taṃ pṛthivīpradeśaṃ sektukāmaś ca | na codakaṃ samantāt paryeṣa-māṇo 'pi labhate yena taṃ pṛthivīpradeśaṃ siñced | yathāpi nāma māreṇa pāpīyasā tat sarvam udakam antardhāpitaṃ apy eva nāmāsyodakam alabhamānasya cittaṃ duṣkhitaṃ syād daurmanasyaṃ ca bhavec cittasya vānyathātvaṃ bhaved yenāsya kuśalamūlāntardhānaṃ bhaven na vā bhrājeran kuśalamūlāni | atha khalu sadāpraruditasya bodhisatvasya mahāsatvasyaitad abhūt | yan nv aham ātmanaḥ kāyaṃ viddhvā imaṃ pradeśaṃ rudhireṇa siñceyaṃ | tat kasya hetoḥ | ayaṃ hi pṛthivī-pradeśae uddhatarajasko | mā rajodhātur ito dharmodgatasya bodhisatvasya mahāsatvasya kāye nipatatu | kim aham anenātmabhāvenāvaśyaṃbhedanadharmiṇā kuryāṃ | varaṃ khalu punar mamāyaṃ kāya evaṃrūpayā kriyayā vinaśyatu na ca niḥsāmarthyakriyayā | kāmahetoḥ kāmanidānaṃ bahūni me ātmabhāvasahasrāṇi punaḥ punar aparimāṇe saṃsāre saṃsarato bhinnāni | yadi punar bhidyante kāmam evaṃrūpeṣv iva dharmasthāneṣu bhidyantāṃ || atha khalu sadāprarudito bodhi-satvo mahāsatva iti pratisaṃkhyāya tīkṣṇaṃ śastraṃ gṛhītvā svakāyaṃ samantato viddhvā taṃ pṛthivī-pradeśaṃ svarudhireṇa sarvam asiñcat | evaṃ tābhir api dārikābhiḥ kṛtaṃ | na ca sadāprarudito bodhi-satvasya mahāsatvasya tāsāṃ vā sarvāsāṃ dārikāṇāṃ cittasyānyathātvam abhūt | yatra māraḥ pāpīyān avatāraṃ labheteti || ata evaṃ caturdharmakasūtre 'py uktaṃ | kalyāṇamitraṃ bhikṣavo bodhisatvena mahāsatvena yāvajjīvaṃ na parityaktavyam api jīvitahetor iti ||
[英譯] Then Sadaprarudita  heard a divine voice which said, ' On the seventh day  hence Dharmodgata will arise from that his trance, and  take his seat in the midst of the town to preach the law.'  This when Sadaprarudita heard, transported with joy,  gladdened with pleasure and satisfaction aroused within him,  went to cleanse that spot of earth with the five hundred  maidens ; and appointed that pulpit, decking it with sevenfold  gems. Then Sadaprarudita desired to sprinkle the ground  but could get no water, though he sought it from around,  wherewith to sprinkle it. For all the water had been hidden  by Mara, the Evil One, and it was done, too, in order that  when he failed to find the water his heart might be grieved  and dispirited, or that he might change his purpose, and so his  roots of merit might disappear and not shine forth.   " Then thought Sadaprarudita, What if I pierce my own  body, and so water this place with blood ? and why ? This  place is full of rising dust : let not a cloud of dust fall on  the body of the Bodhisatva. What can I do with this frame  of mine, which is doomed to dissolution? Better surely that  my body should perish in an action such as this, and not in  an ineffective act. For the reason and sake of mere passion,  [41] thousands of frames of mine have again and again gone  to dissolution as I wandered without end from birth to birth.  If once more they are dissolved, at least let them be dissolved  on such a holy place as this. " Thus reflecting he drew a sharp sword, and with it pierced  his body on every side, and thus watered the spot with his  own blood. So, too, did the maidens ; and thus neither he  nor any of them swerved in their purpose, so that Mara, the  Evil One, might gain an occasion thereby."   So, too, in the Caturdharmaka Sutra it is said : " The  Bodhisatva, Brethren, must never give up the Good Friend,  for his life long. Nay, not even at cost of life."
[法護譯] 時虛空天響報常慘菩薩言：是法上菩薩後當七日出三摩地，詣彼城中隨宜說法。爾時常慘菩薩聞是聲已，生極喜樂及適悅意，掃地嚴淨。時長者女與五百眷屬，於法座前以智善巧七寶間飾。復次常慘菩薩於地方所嚴持掃灑，周遍求水了不可得。而於是處有魔波旬名曰飲漿，隱蔽諸水，為令菩薩心生苦惱、退失道意增不善本。時常慘菩薩知魔蔽已，我應刺身出血洒地。所以者何？是地方所多塵土界，於法上菩薩身或坌污。我今為法，設破己身斯何悋惜！又我往昔為欲因緣，往復無際輪回生死，不曾為法捨自身命。作是念已，即執利刀刺身出血遍洒其地。諸女眷屬亦如是學。時魔波旬皆不得便。故《大乘四法經》云：佛告諸比丘：菩薩盡其形壽，乃至或遇喪命因緣，畢竟不得捨善知識。
atha khalu sadāprarudito bodhisatvo mahāsatvo divyaṃ nirghoṣam aśrauṣīd itaḥ saptame divase dharma-udgato bodhisatvo mahāsatvo 'smāt samādher vyutthāya madhye nagarasya niṣadya dharmaṃ deśayiṣyati iti |
時，常啼菩薩摩訶薩聽到天上的聲音：從此第七天，法上菩薩摩訶薩，將從這個三摩地出來，在城中坐下之後，將會說法。
atha khalu sadāprarudito bodhisatvo mahāsatvas taṃ nirghoṣaṃ śrutvā ātta-manāḥ pramuditaḥ prīti-saumanasya-jātas taṃ pṛthivī-pradeśaṃ śodhayām āsa sārddhaṃ śreṣṭhi-dārikā-pramukhaiḥ pañcabhir dārikāśatair dharma-āsanaṃ prajñapayām āsa sapta-ratna-mayaṃ |
爾時，常啼菩薩摩訶薩聽到這個聲音之後，內心生起歡喜、極歡喜、喜樂及適悅意。與長者女為首、五百眷屬一起，使那個地方清淨，安排法座，以七寶裝飾。
atha khalu sadāprarudito bodhisatvo mahāsatvas taṃ pṛthivī-pradeśaṃ sektu-kāmaś ca | na ca udakaṃ samantāt paryeṣamāṇo 'pi labhate yena taṃ pṛthivī-pradeśaṃ siñced | yathā api nāma māreṇa pāpīyasā tat sarvam udakam antardhāpitaṃ apy eva nāma asya udakam alabhamānasya cittaṃ duṣkhitaṃ syād daurmanasyaṃ ca bhavec cittasya vā anyathātvaṃ bhaved yena asya kuśala-mūla-antardhānaṃ bhaven na vā bhrājeran kuśala-mūlāni |
爾時，常啼菩薩摩訶薩想要灑那個地方，但是四處遍求，也找不到水，用它來灑那個地方。魔波旬隱蔽諸水，當他找不到水的時候，心生起苦、惱。或是心有變異，以此隱蔽他的善根，或能讓善根不發光。
atha khalu sadāpraruditasya bodhisatvasya mahāsatvasya etad abhūt | yan nv aham ātmanaḥ kāyaṃ viddhvā imaṃ pradeśaṃ rudhireṇa siñceyaṃ | tat kasya hetoḥ | ayaṃ hi pṛthivī-pradeśe uddhata-rajasko | mā rajo-dhātur ito dharma-udgatasya bodhisatvasya mahāsatvasya kāye nipatatu | kim aham anena ātmabhāvena avaśyaṃ-bhedana-dharmiṇā kuryāṃ | varaṃ khalu punar mama ayaṃ kāya evaṃrūpayā kriyayā vinaśyatu na ca niḥsāmarthya-kriyayā | kāma-hetoḥ kāma-nidānaṃ bahūni me ātmabhāva-sahasrāṇi punaḥ punar aparimāṇe saṃsāre saṃsarato bhinnāni | yadi punar bhidyante kāmam evaṃrūpeṣv iva dharma-sthāneṣu bhidyantāṃ ||
爾時，常啼菩薩摩訶薩有這個想法：現在我應該刺自身，以血灑此區域。所以者何？因為，在個地方，塵土飛揚。不可讓塵土成份，從此落在法上菩薩身上。我以此己身，是必定屬於敗壞的，能做什麼呢？又，這是比較好的，以如是行相的行動，我的這個身體消失，而不是以無效用的行動。因為欲的因與緣，我的一千個身體，往復敗壞，當我在無際生死中輪轉的時候。如果再一次他們會消失的話，讓我們高興地，在就像這樣的法處，捨自身命。
atha khalu sadāprarudito bodhisatvo mahāsatva iti pratisaṃkhyāya tīkṣṇaṃ śastraṃ gṛhītvā svakāyaṃ samantato viddhvā taṃ pṛthivī-pradeśaṃ sva-rudhireṇa sarvam asiñcat | evaṃ tābhir api dārikābhiḥ kṛtaṃ | na ca sadāprarudito bodhisatvasya mahāsatvasya tāsāṃ vā sarvāsāṃ dārikāṇāṃ cittasya anyathātvam abhūt | yatra māraḥ pāpīyān avatāraṃ labheta iti ||
爾時，常啼菩薩摩訶薩這樣思量之後，即執利刀，遍刺自身，以自血，遍洒其地。諸女眷屬亦如是作。而且，常啼菩薩摩訶薩與全部的女眷屬，心無變異。在那種變異情況下，魔波旬能夠找到機會。
 ata evaṃ catur-dharmaka-sūtre 'py uktaṃ | kalyāṇa-mitraṃ bhikṣavo bodhisatvena mahāsatvena yāvaj-jīvaṃ na parityaktavyam api jīvita-hetor iti ||
所以，同樣的，在四法經中也說：諸比丘！菩薩摩訶薩盡其形壽，乃至或遇喪命因緣，畢竟不得捨善知識。

10.
tad evaṃ kalyāṇa-mitrānutsargād ātma-bhāvādīnāṃ rakṣādikaṃ kāryaṃ || sūtrāṇāṃ ca sadekṣaṇād bodhisatvaśikṣāpadāni hi prāyaḥ sūtreṣv eva dṛśyante | teṣu teṣu sūtrānteṣu bodhisatvasamudācārā bodhisatvaśikṣāpadāni prajñaptānīti vacanāt | tasmāt tadannīkṣaṇe mā bhūd āpattim āpannasyāpy ajñānād aviratir iti sadā sūtradarśanāyādaraḥ kāryaḥ | tad anena kalyāṇamitrānutsargeṇa sūtrānta-darśanena ca sarvaḥ saddharmaparigraha ukto bhavati || yathoktam āryasāgaramatisūtre | yābhir akṣaraniruktibhiḥ so 'nnabhilāpyo dharmaḥ sūcyate tāsām akṣaraniruktīnāṃ yadā dhāraṇaṃ deśanā yāvad | ayam ucyate saddharmaparigrahaḥ | punar aparaṃ kulaputra ye te dharmabhāṇakā eṣām evaṃrūpāṇāṃ sūtrāntānāṃ deśayitāraḥ pratipattisārāś ca teṣām api dharmabhāṇakānāṃ yat sevanaṃ bhajanaṃ paryupāsanam utthānam upasthānaṃ gauravaṃ citrīkāraḥ śuśrūṣā ārakṣā parigrahaś cīvara-piṇḍapātraśayanāsanaglānapratyayabhaiṣajyapariṣkāradānaṃ sādhukāradānaṃ svāmyārakṣā kuśala-pakṣarakṣā varṇabhāṣaṇam avarṇapraticchādanatā | ayam api saddharmaparigrahaḥ | peyālaṃ ||
[英譯] So, then, we must secure the preservation and all else of  our body " by never leaving the Good Friend." But also he must do it by diligent study of the  Scriptures ; for it is only in the Scriptures that the  teachings of the Bodhisatvas are generally seen. For we  are told that in the respective Sutras the practices and the  precepts of Bodhisatvas are laid down. Hence diligence  should always be shown on searching the Scriptures, lest  if we do not regard them, we should fall into sin and commit  some act of intemperance through ignorance. Hence, by this  phrase, " Not leaving the Good Friend," and " study of the  Scriptures," is implied the whole acceptance of the law.  As the holy Sāgaramati Sutra tells us, " When a man  receives, and is taught, the explanation of the syllables whereby  the ineffable law is declared, then he is said to receive the good  law. Again, my son, the preachers of the law who teach the  Sutras of this kind, to honour, respect, sit near, rise and bow  before them, do them homage, show them admiring obedience,  guard, receive them, give them robes, bowls, beds, seats,  help and medicine for sickness, appurtenances and the like,  honorific gifts, to guard them as masters, and have carried it  out, to proclaim their praises, and to shield them from dispraise,  all this, too, is called receiving the law. . . .
[法護譯] 論曰：於是經典不捨諸善知識如護己身，於是經典一剎那頃樂菩薩學，於是經典集菩薩行，於菩薩學應擇彼言，是故伺察不墮是罪。於無智處亦不愛樂，見是經典常樂尊重，見是經者不捨諸善知識，為說護持一切正法。如《海意經》云：然善男子！不可說者，謂以文字語言於無生法中而不可說，若以文字語言詮總持門乃有其說，此即名為護持正法。又善男子！有說法師於如是等甚深經海如說修行者，若人於此法師親近恭敬尊重承事，密為護持飲食衣服坐臥之具病緣醫藥種種供施，護諸善品及護語言，設有誹謗亦為覆藏，此即名為護持正法。
tad evaṃ kalyāṇa-mitra-anutsargād ātma-bhāva-ādīnāṃ rakṣā-ādikaṃ kāryaṃ ||
如是，因為不捨棄諸善知識，我們將能夠保護自身等。
sūtrāṇāṃ ca sadā īkṣaṇād bodhisatva-śikṣāpadāni hi prāyaḥ sūtreṣv eva dṛśyante | teṣu teṣu sūtrānteṣu bodhisatva-samudācārā bodhisatva-śikṣāpadāni prajñaptāni iti vacanāt |
而也因為常常觀看諸經的緣故。事實上，僅僅在諸經中，會看到主要的菩薩學處。因為有人說：在各式各樣的經典中，建立菩薩正行以及菩薩學處。
tasmāt tad-anīkṣaṇe mā bhūd āpattim āpannasya apy ajñānād aviratir iti sadā sūtra-darśanāya ādaraḥ kāryaḥ | tad anena kalyāṇa-mitra-anutsargeṇa sūtrānta-darśanena ca sarvaḥ saddharma-parigraha ukto bhavati ||
是故，唯恐在不觀看這些經典的情況下，我們可能會犯罪。也因為無知而不遠離罪。因此，應該常常努力於觀看經典。以這個不捨棄諸善知識，以及觀看經典的方式，說明接受一切正法。
Yathā uktam ārya-sāgara-mati-sūtre | yābhir akṣara-niruktibhiḥ so 'nabhilāpyo dharmaḥ sūcyate tāsām akṣara-niruktīnāṃ yadā dhāraṇaṃ deśanā yāvad | ayam ucyate saddharma-parigrahaḥ |
如在聖海意經中說：若以文字的釋詞，則不可說的法，容易說。當接受、教導這些文字的釋詞的時候，此即名為接受正法。
punar aparaṃ kulaputra ye te dharma-bhāṇakā eṣām evaṃrūpāṇāṃ sūtrāntānāṃ deśayitāraḥ pratipatti-sārāś ca teṣām api dharma-bhāṇakānāṃ yat sevanaṃ bhajanaṃ paryupāsanam utthānam upasthānaṃ gauravaṃ citrī-kāraḥ śuśrūṣā ārakṣā parigrahaś cīvara-piṇḍapātra-śayana-āsana-glāna-pratyaya-bhaiṣajya-pariṣkāra-dānaṃ sādhu-kāra-dānaṃ svāmy-ārakṣā kuśala-pakṣa-rakṣā varṇa-bhāṣaṇam avarṇa-praticchādanatā | ayam api saddharma-parigrahaḥ | peyālaṃ ||
又，善男子！若教導這些種類經典的人，以及這些如說修行者。若人於這些法師承事、恭敬、近坐、起立、尊重，裝飾、順從、保護、接受，布施衣服、缽、坐臥之具、病緣醫藥、資生之具，給予讚嘆，守護如主，護諸善品、宣說功德，設有誹謗亦為覆藏。此即名為接受正法。以要言之。

11.
punar aparaṃ kulaputra yā avivādaparamatā | adharme dharmavādināṃ ca pudgalānāṃ saha dharmeṇa nigrahaḥ | ayam api saddharmaparigrahaḥ | punar aparaṃ kulaputrāpratihatasantānasya sarvasatvapramokṣabuddher nirāmiṣacittasya parebhyo dharmadānam ayam api saddharma-parigrahaḥ | punar aparaṃ kulaputra yo dharmaśravaṇahetuko vā dharmadeśanāhetuko vāntaśa ekakramavyatihāro 'ntaśa ekocchvāsapraśvāso vā | ayam api saddharmaparigrahaḥ | peyālaṃ || prahrutaṃ vatedaṃ kulaputra cittaṃ viṣayeṣu | tasya yā nivāraṇā parirakṣā ekāgrībhāvo damaḥ śama upaśamo vinayo 'yam ucyate saddharmaparigrahaḥ | peyālaṃ || punar aparaṃ kulaputra yena dharmeṇa yo 'dharmaḥ pravartate tasya dharmasyāparigraho 'nnupādānam ayam api saddharma-parigraha ity ādi ||
[英譯] [42] Again to be  intent on peace from dispute, and rebuke according to the law  individuals such as speak of the law unlawfully. Again, giving  a pious gift to a neighbour of a heart that is unworldly, a  mind that is set on the salvation of the world, whose good  tendencies are unchecked, or, when a man so much as changes  a step or breathes out and breathes in, so the motives of these  acts be only the hearing or teaching of the law. Here, too,  he accepts the good law.  " Suppose, my son, a mind perverted towards worldly  objects. The repelling of this, concentration, restraint, entire  quietude and discipline, all this is called receiving the good  law. . . . Again the refusal to take and accept the principle  by which unprincipled conduct goes on, is called the accepting of the Good Law."   
[法護譯] 乃至善男子！於他無諍可勝、無法可說，是人與法俱無有執，此即名為護持正法。又善男子！於諸眾生解脫慧中不生損減，不以財利之心為他法施，此即名為護持正法。又善男子！或因聽法或因說法，乃至行於一步、一出入息間而專住者，此即名為護持正法。以要言之，又善男子！若於色心境界之中無諸攀緣，唯一境性調伏止息，此即名為護持正法。又乃至善男子！若謂是法於法可轉，是法無所取著，此即名為護持正法。
punar aparaṃ kulaputra yā avivāda-paramatā | adharme dharma-vādināṃ ca pudgalānāṃ saha dharmeṇa nigrahaḥ | ayam api saddharmaparigrahaḥ |
復次，善男子！無諍最勝。而且對於非法，說為正法的人，以法平息，此即名為接受正法。
punar aparaṃ kulaputra apratihata-santānasya sarvasatva-pramokṣa-buddher nirāmiṣa-cittasya parebhyo dharma-dānam ayam api saddharma-parigrahaḥ |
又，善男子！其心無障礙，其心掛念諸眾生的解脫，其心不希求回報，布施法給與他人，此即名為接受正法。
punar aparaṃ kulaputra yo dharma-śravaṇa-hetuko vā dharma-deśanā-hetuko vā antaśa ekakrama-vyatihāro 'ntaśa eka-ucchvāsa-praśvāso vā | ayam api saddharmaparigrahaḥ | peyālaṃ ||
又，善男子！或因聽法，或因說法，乃至改變一步，乃至一出入息，此即名為接受正法。以要言之。
prahrutaṃ vata idaṃ kulaputra cittaṃ viṣayeṣu | tasya yā nivāraṇā parirakṣā eka-agrī-bhāvo damaḥ śama upaśamo vinayo 'yam ucyate saddharma-parigrahaḥ | peyālaṃ ||
又，善男子！如果對於境界，其心歪曲。阻止、遍護、成一境性、約束、止息、寂靜、調伏此，此即名為接受正法。
punar aparaṃ kulaputra yena dharmeṇa yo 'dharmaḥ pravartate tasya dharmasya aparigraho 'nupādānam ayam api saddharma-parigraha ity ādi ||
又，善男子！若非法轉起，由於正法，則不取、不受此非法，此即名為接受正法。

12.
tatr dharmabhāṇakasevādinā kalyāṇamitrānutsarga uktaḥ | kalyāṇamitralakṣaṇaṃ ca | tad etena saddharmaparigraheṇa vinā | na rakṣā | na śuddhir na vṛddhis [doubtful] tataś ca so 'pi na bodhi-satva ity avaśyakāryaḥ saddharmaparigrahaḥ || uktaṃ hi śrīmālāsiṃhanādasūtre | yāny apīmāni bhagavan gaṅgānadīvālikāsamāni bodhisatvapraṇidhānāni tāny ekasmin mahāpraṇidhāne upani-kṣiptāny antargatāny anupratiṣṭhāni yad uta saddharmaparigrahe | evaṃ mahāviṣayo bhagavan saddharmaparigraha iti || punar atraivāha | syād yathāpi nāma devi mahābalavato 'pi puruṣasyālpo 'pi marmaṇi prahāro | vedhanīyo bhavati vādhākaraś ca | evam eva devi mārasya pāpīyasaḥ parītto 'pi saddharmaparigraho vedhanīyo bhavati śokāvahaḥ paridevakaraś ca bhavati | nāhaṃ devi anyam ekam api dharmaṃ kuśalaṃ samanupaśyāmi mārasya pāpīyasa evaṃ vedhanīyaṃ śokāvahaṃ parideva-karaṃ ca | yathāyam alpo 'pi saddharmaparigraha iti || punar āha | syād yathāpi nāma devi sumeruḥ parvatarājaḥ sarvān kulaparvatān abhibhavann abhirocate ca samabhirocate coccatvena vipulatvena ca | evam eva devi mahāyānikasya kāyajīvitanirapekṣasya na ca gṛhītacittasya saddharmaparigraho navayānasaṃprasthitānām api kāyajīvitasāpekṣāṇāṃ mahāyānikānāṃ sarvān kuśalān dharmān abhibhavatīty ādi ||
[英譯] In all this the maxim of " never leaving the Good Friend "  is illustrated by such acts as reverence to the preacher : and so,  too, we learn the means of recognising him ; for without this  acceptance of the Law we cannot have the threefold principle  of preservation, purification, and increase. And thus without  this requisite your Friend is no real Bodhisatva. Hence this  acceptance is a matter of necessity. For in the Srimātāsimhandda Sutra we read, "All the  aspirations of the Bodhisatvas, countless as the Ganges sands,  are included and comprehended in one great aspiration  namely, the accepting of the Law. This, then, is our great  object." In the same work it is said, " Just as we find. Lady,  that a small blow inflicted on a mighty man, if it be in a vital  part, is painful and harmful, so the acceptance of the Law, even  though it be but feeble, causes pain, sorrow, and lamentation  to Mara, the Evil One. I cannot regard any other good act  so effective against Mara as accepting the Law, be it ever so  little." [43] Further, we read, " Just as Sumeru, the King of  Mountains, shines forth supreme in loftiness and extent,  surpassing all mountains, so when a follower of the Great  Vehicle, caring nought for life and limb, with no niggard mind  accepts the Law, this action outweighs all the good principles of Mahayanists who are careful of life and limb, and have  newly set forth on the new Vehicle.
[法護譯] 論曰：彼說法師雖說親近善知識，及不捨善知識相，若不護持正法，是不守護、是不清淨、是不增長，即非菩薩決定於如是事護持正法。《師子吼勝鬘經》云：佛言：菩薩所有殑伽沙數無量行願，皆應涉入一大願中，所謂護持正法。護持正法者，是大境界。彼經復說：譬如有大力士，少觸身分，為彼損害。佛言：勝鬘！少護正法亦復如是，令魔波旬得大憂惱。我不見餘一善法能令惡魔生此憂惱如是，唯少護持正法之者。又云：譬如須彌山王端正殊特，於諸黑山最為高大。佛告勝鬘：如是大乘捨身命財以攝取心護持正法，勝餘住大乘者不捨身命財所護一切善法故。
tatra dharma-bhāṇaka-sevā-ādinā kalyāṇa-mitra-anutsarga uktaḥ | kalyāṇa-mitra-lakṣaṇaṃ ca | tad etena saddharma-parigraheṇa vinā | na rakṣā | na śuddhir na vṛddhis [doubtful] tataś ca so 'pi na bodhisatva ity avaśya-kāryaḥ saddharma-parigrahaḥ ||
在彼處，以承事說法師等的方式，來說明不捨棄善知識。還有，辨別善知識的相貌。沒有接受這個正法，我們就不能有這三種法則：守護、清淨、增長。因為沒有這三種，他即不是菩薩。因此，接受正法是必需要的事情。
uktaṃ hi śrī-mālā-siṃha-nāda-sūtre | yāny api imāni bhagavan gaṅgā-nadī-vālikā-samāni bodhisatva-praṇidhānāni tāny ekasmin mahā-praṇidhāne upanikṣiptāny antargatāny anupratiṣṭhāni yad uta saddharma-parigrahe | evaṃ mahā-viṣayo bhagavan saddharma-parigraha iti ||
因為，在師子吼勝鬘經中說：婆伽梵！若菩薩所有殑伽沙數的誓願，則放入、涵蓋在、隨順堅住於一大願中，就是接受正法。婆伽梵！如是大境界就是接受正法。
punar atra eva āha | syād yathā api nāma devi mahābalavato 'pi puruṣasya alpo 'pi marmaṇi prahāro | vedhanīyo bhavati vādhākaraś ca | evam eva devi mārasya pāpīyasaḥ parītto 'pi saddharma-parigraho vedhanīyo bhavati śokāvahaḥ paridevakaraś ca bhavati | na ahaṃ devi anyam ekam api dharmaṃ kuśalaṃ samanupaśyāmi mārasya pāpīyasa evaṃ vedhanīyaṃ śokāvahaṃ paridevakaraṃ ca | yathā ayam alpo 'pi saddharma-parigraha iti ||
彼經復說：天女！譬如有一個大力士，縱使小小的打在死穴，也會令其受傷與造成傷害。天女！縱使小小的接受正法，亦復如是，也是會令魔波旬受傷、帶來憂、惱。天女！我不見餘一善法，能令惡魔生此憂惱如是，譬如接受正法，縱使這是小小的。
punar āha | syād yathāpi nāma devi sumeruḥ parvatarājaḥ sarvān kulaparvatān abhibhavann abhirocate ca samabhirocate ca uccatvena vipulatvena ca | evam eva devi mahā-yānikasya kāya-jīvita-nirapekṣasya na ca gṛhīta-cittasya saddharma-parigraho nava-yāna-saṃprasthitānām api kāya-jīvita-sāpekṣāṇāṃ mahāyānikānāṃ sarvān kuśalān dharmān abhibhavati ity ādi ||
又云：天女！譬如須彌山王勝過群山，以高度與寬度，耀眼、完全地耀眼。天女！大乘行者亦復如是，不顧戀身、命，以不取著的心，接受正法。勝過其餘大乘行者的諸善法，那些行者是顧戀身、命，以及新學乘者。

13.
tathāryasāgaramatisūtre 'py āha | parigṛhīto bhavatī jinebhir devebhi nāgebhi ca kinnarebhiḥ | puṇyena jñānena parigṛhītaḥ saddharmadhāritva tathāgatānām || peyālaṃ || sa śūnyakṣetreṣu na jātu jāyate sarvatra jātau ca jinaṃ sa paśyati | dṛṣṭvā ca tasmiṃl labhate prasādaṃ saddharmadhāritva tathāgatānām || jātismaro bhavati mahātmadharmā pravrajyalābhī bhavate punaḥ punaḥ | pariśuddhacārī pratipattisāraḥ saddharmadhāritva tathāgatānām || peyālaṃ || lābhī ca bhotī vidudhāraṇīye na naśyate kalpaśatebhi yacchubham | pratibhānavanto bhavate asaktaḥ saddharma-dhāritva tathāgatānāṃ || śakro 'tha brahmā tatha lokapālo manuṣyarājā bhuvi cakravarttī | sukhena saukhyena sa bodhi budhyate saddharmadhāritva tathāgatānām || dvātriṃśa kāye 'sya bhavanti lakṣaṇāḥ aninditāṅgo bhavate vicakṣaṇaḥ | na tasya tṛptiṃ labhi prekṣamāṇāḥ saddharmadhāritva tathāgatānām || na tasya saṃmuhyati bodhi cittaṃ na coddhuraḥ pāramitā carīṣu | asaṃgṛhītaḥ kuśalaḥ śatebhiḥ saddharmadhāritva tathāgatānām iti || śīlapāramitāyāṃ saddharma-parigraho nāma dvitīyaḥ paricchedaḥ ||
[英譯] So also it is said in the holy Sāgaramati Sutra : '' He is  received by Jinas, Devas, Nagas, and Kinnaras, endowed with  merit and wisdom, in his holding fast the Law of the  Tathagatas. ... He verily is not born again in empty worlds,   for in every birth he beholds a Jina, and seeing him gains  faith in him. He has the nature of the high minded ; he  remembers previous births, and in birth after birth he joins  the Order. Pure in his ways, and full of achievement. . . .   " He becomes a taker of the spells of the wise. Even by a  hundred ages what is good in him is not effaced. [44] He  becomes endowed with understanding and is free from passion,  in holding fast the Law of the Tathagatas. He is a Sakra,  a Brahma, a guardian of the world, a king of men, yea, a  world conqueror on the earth with ease, with joyous joy he is  enlightened with enlightenment, in holding fast, etc. The two  and thirty marks are in his frame, blameless are his limbs, alert  his mind ; all they that see him are never displeased, in holding fast, etc. His thought of enlightenment is never beclouded,  and he walks in the paths of righteousness with selfrestraint.
[法護譯] 如《海意經》偈云：護持如來正法者，即為勝尊所攝受，諸天龍王緊那羅，福德智惠皆能攝。乃至護持如來正法者，所生剎土不空過，一切生中見勝尊，見已即得心清淨。護持如來正法者，而得宿命大我法，出家善利數能成，所修真實清淨行。又云護持如來正法者，得大總持及善利，正使百劫非聽聞，由具辯才悉無礙。護持如來正法者，乃至釋梵護世等，人中復得轉輪王，悉悟菩提安隱樂。護持如來正法者，具三十二殊妙相，大智莊嚴喜樂身，隨所見者無厭足。護持如來正法者，而不捨離菩提心，波羅蜜行不棄捐，普能攝受多種善。
Tathā ārya-sāgara-mati-sūtre 'py āha | parigṛhīto bhavatī jinebhir devebhi nāgebhi ca kinnarebhiḥ | puṇyena jñānena parigṛhītaḥ saddharma-dhāritva tathāgatānām || peyālaṃ || sa śūnya-kṣetreṣu na jātu jāyate sarvatra jātau ca jinaṃ sa paśyati | dṛṣṭvā ca tasmiṃl labhate prasādaṃ saddharma-dhāritva tathāgatānām || jāti-smaro bhavati mahātma-dharmā pravrajya-lābhī bhavate punaḥ punaḥ | pariśuddha-cārī pratipatti-sāraḥ saddharma-dhāritva tathāgatānām || peyālaṃ ||
如聖海意經也說：受持如來正法之後，汝即為勝尊、諸天、龍、緊那羅所攝受，具足福德與智惠。乃至受持如來正法之後，他絕對不會生於諸空國土中，因為在他每一次的出生，都會見到勝尊。見到以後，在內心中得心清淨。受持如來正法之後，能得宿命高尚法，每一生都能得以出家，行為是清淨的，成就真實。
lābhī ca bhotī vidu-dhāraṇīye na naśyate kalpa-śatebhi yac chubham | pratibhānavanto bhavate asaktaḥ saddharma-dhāritva tathāgatānāṃ || śakro 'tha brahmā tatha lokapālo manuṣya-rājā bhuvi cakra-vartī | sukhena saukhyena sa bodhi budhyate saddharma-dhāritva tathāgatānām ||
又，受持如來正法之後，於智慧總持已得，縱使百劫，其善不消失。具足辯才，無有貪愛。受持如來正法之後，乃至他是帝釋、梵天、世間的守護者、人中之王、大地的轉輪者。他以快樂的喜悅，領悟菩提。
Dvā-triṃśa kāye 'sya bhavanti lakṣaṇāḥ anindita-aṅgo bhavate vicakṣaṇaḥ | na tasya tṛptiṃ labhi prekṣamāṇāḥ saddharma-dhāritva tathāgatānām || na tasya saṃmuhyati bodhi-cittaṃ na ca uddhuraḥ pāramitā-carīṣu | asaṃgṛhītaḥ kuśalaḥ śatebhiḥ saddharma-dhāritva tathāgatānām iti || śīla-pāramitāyāṃ saddharma-parigraho nāma dvitīyaḥ paricchedaḥ ||
受持如來正法之後，在他的身中，具三十二相，無可譏嫌的四肢，伶俐的心，那些正在看他的人，不會厭足。受持如來正法之後，他的菩提心不會闇鈍，波羅蜜行不棄捐，普能攝受百善。在戒波羅蜜中，名為接受正法第二品。

[III. Dharmabhāṇakādirakṣā] 護法師品第三
1. dharmabhāṇakādirakṣā tṛtīyaḥ paricchedaḥ || uktas trayāṇām api sāmānyena rakṣādyupāyaḥ | rakṣādayas tu vācyāḥ | tatrātmabhāve kā rakṣā yad annarthavivarjanaṃ || tatreti saddharmaparigrahe varttamānasyātmabhāvarakṣā cintyate yathā parān na nāśayet | idaṃ ca annarthavivarjanam ārya-gaganagañjasūtre saddharmadhāraṇodyatair bodhisatvair bhāṣitaṃ || vayam utsahāmo bhagavan nirvṛte dvipadottame | saddharmaṃ dhārayiṣyāmaḥ tyaktvā kāyaṃ svajīvitam || lābhasatkāram utsṛṣṭvā sarvaṃ cotsṛjya saṃstavaṃ | annutsṛṣṭvā imaṃ dharmaṃ buddhajñānanidarśakam || ākrośa-paribhāṣāṃś ca duruktavacanāni ca | kṣāntyā tān marṣayiṣyāmaḥ saddharmapratisaṃgrahāt || ucca-gghanāṃ tarjanāṃ ca avarṇam ayaśāṃsi ca | sarvāṃs tān marṣayiṣyāmo dhārayanta imaṃ nayam ||pe ||
[英譯] We have told in general the means of preservation, etc., with  regard to our three topics. Now we have to say what are the  preservatives. Our memorial verse says : " Herein how do  I guard my frame ? It means to shun the way of ill." By  " herein " is meant that we are concerned with personal  preservation of one who is engaged in the acquisition of the  Good Law, in such a way that he should not cause ruin to  others. And this avoidance of evil is spoken of in the holy  Gaganaganja Sutra by certain Bodhisatvas who are energetic  in laying hold of the Good Law.   [45] " We are patient, O Lord, now that the noblest of  men has passed away. We will hold fast the Good Law, and  be ready to lay down our body with its very life. Leaving all  greed and aggrandisement, leaving also all attachment, but  never leaving that great Law which sets forth the Buddha's  knowledge. With patience we will endure abuse and censure  and words of reviling, because we would hold fast to the Good  Law. Scoffing, threats, decrying, and defaming, all these we  will endure, laying hold the while on the rule of life.
[法護譯] 論曰：守護方便說有三種，謂護身語，得離諸難，護持正法。行者思惟守護，不令他人之所損害，離此難事。如《虛空藏經》護持正法諸菩薩等同說偈言：最上兩足尊，於此滅度後，咸生勇猛心，不自惜身命，護持佛正法，棄捨於利養，及離諸眷屬，為證佛智故，不捨是正法。若毀恨罵辱，乃至加惡言，護持正法故，我等皆當忍。或戲調輕蔑，誹謗不稱讚，護持正法故，一切皆當忍。
Dharma-bhāṇaka-ādi-rakṣā tṛtīyaḥ paricchedaḥ ||
說法者等的保護第三品。
uktas trayāṇām api sāmānyena rakṣā-ādy-upāyaḥ | rakṣādayas tu vācyāḥ | tatra ātmabhāve kā rakṣā yad anartha-vivarjanaṃ ||
雖然，已通說三種保護等的方法，就是守護、清淨、增長。但是，現在應當說守護等。在那裡，如何保護自己的身體？就是遠離無益。
Tatra iti saddharma-parigrahe vartamānasya ātmabhāva-rakṣā cintyate yathā parān na nāśayet | idaṃ ca anartha-vivarjanam ārya-gagana-gañja-sūtre saddharma-dhāraṇa-udyatair bodhisatvair bhāṣitaṃ ||
所謂：在那裡。就是指對於正在接受正法的人而言，思惟自身的保護，譬如不令他人損害。而且，這個遠離無益，在聖虛空藏經中，被努力於正法總持的諸菩薩所說。
vayam utsahāmo bhagavan nirvṛte dvipada-uttame | saddharmaṃ dhārayiṣyāmaḥ tyaktvā kāyaṃ sva-jīvitam || lābha-satkāram utsṛṣṭvā sarvaṃ ca utsṛjya saṃstavaṃ | anutsṛṣṭvā imaṃ dharmaṃ buddha-jñāna-nidarśakam ||
婆伽梵！在最上兩足尊已滅度後，我們能勇猛。我們將堅持正法，已捨身與自命。已棄捨利養、恭敬，及已捨棄稱讚，不捨這個顯示佛智的法。
Ākrośa-paribhāṣāṃś ca durukta-vacanāni ca | kṣāntyā tān marṣayiṣyāmaḥ saddharma-pratisaṃgrahāt || uccagghanāṃ tarjanāṃ ca avarṇam ayaśāṃsi ca | sarvāṃs tān marṣayiṣyāmo dhārayanta imaṃ nayam || pe ||
以忍辱，我們將能堪忍這些辱罵、責罵及惡言，因為我們堅持正法的緣故。嘲笑、恐嚇、誹謗、不稱讚，我們將能堪忍這一切，堅持這個方法。

2. evaṃvidhe mahā-ghore bhikṣu-rājāna-kṣobhaṇe | vilopa-kāle satvānāṃ saddharmaṃ dhārayāmahe || gambhīrā ye ca sūtrāntā vimuktiphalasaṃhitāḥ | pratīcchakā na bhesyanti | citrā mṛkṣyanti te kathās || pe || maitrīṃ teṣu kariṣyāmo ye dharmeṣv apratiṣṭhitāḥ | kāruṇyaṃ ca kariṣyāmo dhārayanta imaṃ nayam || dṛṣṭvā duḥśīlasatvāṃś ca icchālobhapratiṣṭhitān | aśrupātaṃ kariṣyāmo gatiḥ kāndhasya bhāvitā || sahasaiva ca taṃ dṛṣṭvā saddharmapratibādhakaṃ | dūrato maitram eṣyāmo mā no ruṣyeta eva hi || rakṣiṣyāmo yathāśaktyā vācākarmasu saṃvṛtāḥ | sahasainān na vakṣyāmaḥ svapāpe 'smin pratiṣṭhitān || dānais tathāpi satkāraiḥ paripācyeha tān narān | paścaināṃś codayiṣyāmo bhūtam āpāyagocarān || gṛhisaṃbhavasaṃtyaktāḥ prāntāraṇyasugocarāḥ | mṛgabhūtā bhaviṣyāmo 'lpārthā alpakṛtyakāḥ || pe ||
[英譯] In such  a time of great terror and disruption for living beings, shaking  brethren and kings alike, we hold fast the Good Law. The  profound scriptures which are composed for the fruit of salvation shall then not be acceptable to men : they will ponder on  all manner of tales instead. . . . Such as abide not in the  Law, to them we will show loving-kindness and compassion,  the while holding the rule of life. And when we see creatures of evil nature, abiding in desire and greed, we shall shed tears  and say, Whither is the blind sinner going ?   [46] So soon as we have beheld the transgressor of the  Good Law, from afar we shall show loving-kindness to him  that he show not anger towards us. We will be on our guard as far as in us lies, restrained in  word and deed ; not too suddenly addressing such as abide  in their sin : Yet with gifts and deference we will here ripen those men,  and afterwards exhort them so that they may in very truth  be beyond the sphere of sin. Giving up the society of householders, making our home  the wilderness and the forest, we shall become like beasts of  the field, with little wealth and little care.
[法護譯] 又總略云：為末法眾生，我當持正法。如世惡比丘，有大增上力，於諸妙經典，不聽亦不讀，唯自師己見，執異互相非；又於甚深教，皆順解脫果，如是正法中，心不樂分別。乃至以慈念眾生，或不住是法，為起悲愍心，得持是經故。若見毀戒人，貪著於利養，我當憐愍心，方便令棄捨。若見惡心者，毀謗於正法，我以慈忍心，正見令歡喜，如力護彼人，善成於語業，或復不與言，彼當自安住，後以四攝事，成熟如是人，於罪惡行中，教導令開悟，或能捨憒閙，寂住善境界。如自在鹿王，少欲及知足。
evaṃvidhe mahā-ghore bhikṣu-rājāna-kṣobhaṇe | vilopa-kāle satvānāṃ saddharmaṃ dhārayāmahe || gambhīrā ye ca sūtrāntā vimukti-phala-saṃhitāḥ | pratīcchakā na bhesyanti | citrā mṛkṣyanti te kathās || pe ||
在這樣的大恐怖，令比丘、國王動搖的破壞時期中，為了眾生，我們堅持正法。又，那些諸甚深經典，為了解脫果，而被收集起來。不接受這些經典的人，將會恐懼，將會認為這些是種種的神話。乃至。
maitrīṃ teṣu kariṣyāmo ye dharmeṣv apratiṣṭhitāḥ | kāruṇyaṃ ca kariṣyāmo dhārayanta imaṃ nayam || dṛṣṭvā duḥśīla-satvāṃś ca icchā-lobha-pratiṣṭhitān | aśrupātaṃ kariṣyāmo gatiḥ kā andhasya bhāvitā ||
若不安住於諸法，則我們將對他們展現慈愛、悲愍，堅持這個方法。已見惡戒眾生，安住於欲與貪，我們將會流淚憐愍心，心想這位盲目的罪人將來去哪裡？
Sahasā eva ca taṃ dṛṣṭvā saddharma-pratibādhakaṃ | dūrato maitram eṣyāmo mā no ruṣyeta eva hi || rakṣiṣyāmo yathāśaktyā vācā-karmasu saṃvṛtāḥ | sahasā enān na vakṣyāmaḥ svapāpe 'smin pratiṣṭhitān ||
只要已見到障礙正法者，從遠處，我們將儘快向他散播慈愛，願他不要生氣。我們將會保護，隨力於語業防護。我們將不會突然地說存在他們身上過失這些事情。
dānais tathā api satkāraiḥ paripācya iha tān narān | paścā enāṃś ca udayiṣyāmo bhūtam āpāya-gocarān || gṛhi-saṃbhava-saṃtyaktāḥ prānta-araṇya-sugocarāḥ | mṛga-bhūtā bhaviṣyāmo 'lpa-arthā alpa-kṛtyakāḥ || pe ||
同樣的，在這個世間中，我們以布施、恭敬，令這些人成熟之後。往後，我們將教導他們，這樣他們可以真實地超越惡境界。我們已捨棄在家聚會，住於郊區、森林這些善境界。我們將成為如同鹿一樣，少欲及少事。

3. dāntāḥ śāntāś ca muktāś ca grāme 'sminn avatīrya ca | deśayiṣyāmahe dharmaṃ satvā ye dharma-tārthikā || sudūram api yāsyāmo dharmakāmān niśamya ca | dharmārāmaratiprāptā arthaṃ karttāsma dehinām || saṃmukhaṃ tatra saṃdṛśya satvānāṃ skhalitaṃ pṛthu | ātmaprekṣā bhaviṣyāmo dharma-sauratyasaṃsthitāḥ || asatkṛtāḥ satkṛtā vā merukalpāḥ prabhūya ca | annupaliptā lokena bhesyāmo lokanāyakāḥ || bhikṣūṇāṃ bhinnavṛttānāṃ parivādaṃ niśamya ca | karmasvakā bhavisyāmo maiṣāṃ karma vipacyatām || badhakān yojayiṣyanti dharmeṣv eṣu hi vartatāṃ | ete dharmā na cāsmākaṃ saṃvidyante kathañcana || asmākaṃ śramaṇānāṃ hi na ca śrāmaṇakā guṇāḥ | bhūtāṃ codana saṃśrutya idaṃ sūtraṃ pratikṣipan || saṃchinnakarṇanāsānām ādarśaiṣāṃ kutaḥ priyaḥ | codanāṃ bhūtataḥ śrutvā saddharmaṃ te kṣipanti tam || ye bhikṣavo bhaviṣyanti saddharmapratigrāhakāḥ | ceṣṭiṣyante tathā teṣāṃ kaścid dharmam imaṃ śṛṇot || rājāno grāhayiṣyanti bhesyanti ca mahājanaḥ | buddhādhiṣṭhā-nataḥ satvā dharmaṃ śroṣyantīmaṃ [doubtful] tadā || tasmin kāle vayaṃ kaṣṭe tyaktvā kāyaṃ sajīvitaṃ | saddharmaṃ dhārayiṣyāmaḥ satvānāṃ hitakāraṇād | iti ||
[英譯] Subdued, restrained, set free, in yon village we will settle  and preach the Law to such as strive for it. Very far, too, will we go when we hear of such as desire  the Law, and having ourselves obtained the love of abiding in  it, we will work the good of all beings.   Herein seeing face to face the manifold error of all creatures,  we will examine ourselves abiding in love for the Law. Well received or ill received, we must stand forth like  Meru, and unspotted by the world we shall become the world's  leaders. And when we observe the reproach of Brethren who have  broken their rule of life, we will take heed to our own Action  lest their action bear its fruit. [47] They will employ murderers, saying, ' These qualities  belong to those who walk in them : they are not found in us  at all.'   Monks we are, but have not monkish ways. When they  have heard our full rebuke, they reject this sutra. A mirror to men docked of nose and ear, how should it  please them ? But when fully they have heard our rebuke,  then they cast away the Good Law.  The monks that will be receivers of the Good Law will  thus act, and let no one listen to their doctrine. Kings will receive it, and the people will be there ; as  though under Buddha's authority all beings will listen to that  doctrine in those days :   At that evil time we will hold fast the Good Law, sacrificing  our body with very life for it, for the good of all creatures."
[法護譯] 乃至偈云：若入於聚落，調柔心正直，諸有求法者，為說深妙法，令遠住空閑，樂寂靜法欲，由斯善利中，而常獲法樂。若諸迷謬者，數數現其前。安住法樂中，應當自觀察：我為導世師，不染世間法，而於毀讚中，若須彌不動。破戒諸比丘，設來增毀謗，應自忍是事，慎勿加於彼。又此諸法中，我說無所有，於斯正法行，不生冤報想。假我沙門相，實無沙門德，聞此嗢陀南，於經亦毀謗。或截於耳鼻，及不喜樂見，聞此嗢陀南，正法悉誹謗。未來諸比丘，護持正法者，為其作留難，不令聞是法。或為王所執，謫罰於大眾，我願承佛威，普皆聞是法。當來惡世時，寧喪於身命，護持正法故，作眾生利益。
dāntāḥ śāntāś ca muktāś ca grāme 'sminn avatīrya ca | deśayiṣyāmahe dharmaṃ satvā ye dharmatā-arthikā || 心已調柔、寂靜、解脫，進入這個聚落之後，我們將會對那些求法者說法。
sudūram api yāsyāmo dharma-kāmān niśamya ca | dharma-ārāma-rati-prāptā arthaṃ kartāsma dehinām || 在聽到這些希求法的人之後，縱使，距離很遠，我們將會盡力前往。已得到法的愛好、喜悅，我們將利益一切眾生。
saṃmukhaṃ tatra saṃdṛśya satvānāṃ skhalitaṃ pṛthu | ātmaprekṣā bhaviṣyāmo dharma-sauratya-saṃsthitāḥ || 在那裡，現前見到諸眾生多方面的錯謬之後，我們已安住於法樂中，將觀察自己。
asatkṛtāḥ satkṛtā vā merukalpāḥ prabhūya ca | anupaliptā lokena bhesyāmo loka-nāyakāḥ ||
我們為眾生所不恭敬或所恭敬，等同須彌不動。世間所不染，我們將成為世界的導師。
bhikṣūṇāṃ bhinna-vṛttānāṃ parivādaṃ niśamya ca | karma-svakā bhavisyāmo mā eṣāṃ karma vipacyatām || 聽到破戒諸比丘的責備之後，我們將注意自己的業，不能讓他們的業成熟為果報。
badhakān yojayiṣyanti dharmeṣv eṣu hi vartatāṃ | ete dharmā na ca asmākaṃ saṃvidyante kathañ cana || 他們將會僱用諸殺手，他們依於這些法而行動，而說：這些法，我們一點也沒有。
asmākaṃ śramaṇānāṃ hi na ca śrāmaṇakā guṇāḥ | bhūtāṃ ca udana saṃśrutya idaṃ sūtraṃ pratikṣipan || 說：我們是沙門。實無沙門德。聞此嗢陀南之後，正毀謗此經典。
Saṃchinna-karṇa-nāsānām ādarśā eṣāṃ kutaḥ priyaḥ | ca udanāṃ bhūtataḥ śrutvā saddharmaṃ te kṣipanti tam || 對於耳鼻被截掉的人而言，鏡子如何會令其快樂？聞此嗢陀南之後，他們誹謗此正法。
ye bhikṣavo bhaviṣyanti saddharma-pratigrāhakāḥ | ceṣṭiṣyante tathā teṣāṃ kaścid dharmam imaṃ śṛṇot || 若諸比丘將來是接受正法者，則將會這樣作，不讓任何人聽聞他們的法。
rājāno grāhayiṣyanti bhesyanti ca mahājanaḥ | buddha-adhiṣṭhānataḥ satvā dharmaṃ śroṣyanti imaṃ [doubtful] tadā || 諸國王將會接受，而且群眾將也是。因為佛的力量，眾生將會聽聞此法，在未來的時候。
tasmin kāle vayaṃ kaṣṭe tyaktvā kāyaṃ sajīvitaṃ | saddharmaṃ dhārayiṣyāmaḥ satvānāṃ hitakāraṇād | iti || 當來惡世時，寧喪於身命，我們將堅持正法，作眾生利益。

4. āryasaddharmapuṇḍarīke 'py uktaṃ || ācāragocararakṣī asaṃsṛṣṭaḥ śucir bhavet | varjayet saṃstavaṃ nityaṃ rājaputrebhi rājabhiḥ || ye cāpi rājñāṃ puruṣāḥ kuryāt te hi na saṃstavaṃ | caṇḍāla-muṣṭikaiḥ śauṇḍais tīrthikaiś cāpi sarvaśaḥ || adhimānīn na seveta [doubtful] vinayec cāgame sthitān | arhantasaṃmatān bhikṣūn duḥśīlāṃś caiva varjayet || bhikṣuṇīṃ varjayen nityaṃ hāsya-saṃlāpagocarāṃ | upāsikāś ca varjeyā prakaṭam annavasthitāḥ || strīpaṇḍakāś ca ye satvāḥ saṃstavaṃ tair vivarjayet | kuleṣu cāpi vadhukāḥ kumāryaś ca vivarjayet || na tāḥ saṃmodayej jātu kauśalyaṃ sādhu pṛcchitṛṃ [doubtful] | saṃstavaṃ ca vivarjeyā saukaraurabhrikaiḥ saha || strīpoṣakāś ca ye satvā varjayet tehi saṃstavaṃ | naṭair jhallakamallebhir ye cānye tādṛśā janāḥ || vāramukhyān na seveta ye cānye bhogavṛttinaḥ | pratisaṃmodanaṃ tebhiḥ sarvaśaḥ parivarjayet || yadā ca dharmaṃ deśeyā mātṛgrāmasya paṇḍito | na caikaḥ praviśet tatra nāpi hāsyasthito bhaved iti ||
[英譯] In the Sutra of the Good Law it is also said : " Let him keep  to the sphere of duty, living a life apart, and pure : shunning  intercourse with princes and with kings. [48] No converse let him hold with king's servants, with  Candalas, or with gypsies, with drunkards or with heretics at  any time. He should not pay court to those who are puffed up, but defer to such as abide in the discipline. Let him shun monks  of evil conduct and such as approve of the Jains : Also let him always shun the nun of giggling chattering  ways ; lay sisters, too, that are openly unsteadfast.   Such women as are made barren, let him shun converse  with these : he must even shun matrons and maids living in  their families. He must of a surety not address them courteously to ask  after their good health. He must shun also intercourse with butchers of swine or sheep ; and those who are panders, with  dancers, fencers, and wrestlers, and all other persons of that sort. [49] Let him not pay court to choice singers and all others  who live by luxury, let him wholly avoid showing any courtesy  to these. And when the sage has to preach the Law to womankind,  he must not enter their room alone, nor stand jesting with  them."  
[法護譯]《妙法蓮華經》亦作是說：應入行處及親近處，常離國王及國王子、大臣官長、兇險戲者及旃陀羅、外道梵志，亦不親近增上慢人、貪著小乘三藏學者、破戒比丘、名字羅漢及比丘尼，好戲笑者諸優婆夷，皆勿親近。若是人等以好心來，到菩薩所為聞佛道，菩薩則以無所畏心，不懷希望而為說法。寡女處女及諸不男，皆勿親近以為親厚。及至販肉自活衒賣女色，如是之人皆勿親近。兇險相撲種種嬉戲諸婬女等，盡勿親近。莫獨屏處為女說法，若說法時無得戲笑。
Ārya-saddharma-puṇḍarīke 'py uktaṃ || 在聖妙法蓮華經亦作是說：
ācāra-gocara-rakṣī asaṃsṛṣṭaḥ śucir bhavet | varjayet saṃstavaṃ nityaṃ rāja-putrebhi rājabhiḥ ||
讓他守護規範的領域、不雜聚、清淨。常捨離與國王及王子的親近。
ye ca api rājñāṃ puruṣāḥ kuryāt te hi na saṃstavaṃ | caṇḍāla-muṣṭikaiḥ śauṇḍais tīrthikaiś ca api sarvaśaḥ || 讓他完全地不與大臣旃陀羅、兇險、酒徒、外道梵志形成親近。
adhimānīn na seveta [doubtful] vinayec ca āgame sthitān | arhanta-saṃmatān bhikṣūn duḥśīlāṃś ca eva varjayet || 不應親近增上慢人，應該遠離小乘三藏學者，應該遠離名字羅漢與破戒比丘。
bhikṣuṇīṃ varjayen nityaṃ hāsya-saṃlāpa-gocarāṃ | upāsikāś ca varjeyā prakaṭam anavasthitāḥ ||
應該常常遠離好戲笑、談話的比丘尼，應該遠離明顯不安住的諸優婆夷。
Strī-paṇḍakāś ca ye satvāḥ saṃstavaṃ tair vivarjayet | kuleṣu ca api vadhukāḥ kumāryaś ca vivarjayet || 若女人、太監這些人，勿親近以為親厚。縱使住在他們的家庭中，應該遠離少妻、少女。
na tāḥ saṃmodayej jātu kauśalyaṃ sādhu pṛcchitṛṃ [doubtful] | saṃstavaṃ ca vivarjeyā saukara-aurabhrikaiḥ saha || 他確實不應該與他們談話時，有禮貌地詢問他們的好的健康。應該遠離與殺豬、羊者的親近。
Strī-poṣakāś ca ye satvā varjayet tehi saṃstavaṃ | naṭair jhallaka-mallebhir ye ca anye tādṛśā janāḥ || 以女人而活的人（拉皮客）、舞者、劍術家、摔角家，其他如是之人皆勿親近。
Vāra-mukhyān na seveta ye ca anye bhoga-vṛttinaḥ | pratisaṃmodanaṃ tebhiḥ sarvaśaḥ parivarjayet || 唱歌者、生活奢華者，全然地避開對他們的好感。
yadā ca dharmaṃ deśeyā mātṛ-grāmasya paṇḍito | na ca ekaḥ praviśet tatra na api hāsya-sthito bhaved iti || 而，當有智長者必須為女人說法時，莫獨自進入他們的房屋，也不得與他們戲笑。

5. ayaṃ cāparo 'nnartho bhaved yad idaṃ mārakarmoktaṃ prajñāpāramitāyāṃ | māraḥ pāpīyāṃs tasya bodhisatvasyāciraṃ yānasaṃprasthitasyāntike balavattaram udyogam āpatsyate | atraivāha | punar aparam ānanda yasmin samaye bodhisatvo mahāsatvaḥ prajñāpāramitāyāṃ yogam āpadyate tasmin samaye mārāḥ pāpīyāṃso bodhisatvasya viheṭhanam upasaṃharanti bhayaṃ saṃjanayanti | ulkāpātān diśi digvahān utsṛjanti saṃdarśayanti | apy eva nāmāyaṃ bodhisatvo mahāsatvo 'vanīyeta vā roma-harṣo vāsya bhaved iti | yenāsyaikacittotpādo 'pi kṣīyetānnuttarāyāḥ samyaksaṃbodher iti | punar aparam anyavijñānasaṃjñino likhiṣyanti yāvat paryavāpsyanti | na vayam atrāsvādaṃ labhāmahe ity utthāyāsanāt prakramiṣyanti | evaṃ vijṛmbhamāṇā uccagghanto yāvat paryavāpsyantīti mārakarma | evam utpatsyante janapadagrāmādivitarkāḥ | evam ācāryopādhyāyamātāpitṛmitrāmātyajñātisā-lohitamanasikārāḥ | evaṃ coramanasikārāḥ | evaṃ cīvarādimanasikārāḥ | punar aparaṃ dharma-bhāṇakaś chandiko bhaviṣyati imāṃ gambhīrāṃ prajñāpāramitāṃ lekhayituṃ yāvad vācayituṃ dharmaśravaṇikaś ca kilāsī bhaviṣyati | evaṃ viparyayāt | dharmabhāṇakaś ca deśāntaraṃ gantukāmo bhaviṣyati dhārmaśravaṇikāś ca neti neyaṃ | evaṃ dharmabhāṇako maheccho bhaviṣyati dhārma-śravaṇiko 'lpeccha iti neyaṃ | saṃkṣepād dharmabhāṇakadhārmaśravaṇikayor yā kācid vidhuratā sarvaṃ tan mārakarmety uktaṃ ||  āryagaganagañjasūtre 'py uktaṃ | iti hi yāvad akuśaladharmānu-varttanatā | kuśaladharmotsargaś ca sarvaṃ tan mārakarmeti ||
[英譯] Here is another evil to avoid, to wit, that mentioned in the  Prajnāpāramitā as a work of Mara. Mara the Evil One will  make a special effort against a Bodhisatva who has not long  entered in the Way. In the same book it is said : " Again  Ananda at the very time that a mighty Bodhisatva is exercising  himself in the Perfection of Wisdom, then do most evil Maras  bring hurt to the Bodhisatva and engender fear in him.  They send abroad and display fiery meteors in every quarter  of the world. Would this mighty Bodhisatva flinch or shudder,  whereby even a single aspiration after righteousness should  fall away from the unsurpassed full enlightenment ?  " Again they will write . . . and study with their minds  on other things. We have no relish in all this say they,  and rise from their seats and are gone. So gaping and sneering  they will study. All this is the work of Mara. So too there  will arise wranglings in village and countryside. Thus they will take anxious thought for teachers, parents, friends,  counsellors, relatives, cousins; thus too about thieves, thus  too of robes and raiment. Again, the preacher will be desirous  to dictate . . . and recite this august Prajnāpāramitā, and  the pupil will be weary ; or the reverse will happen. The preacher will be desirous to go to another country, and the  pupil will decline : so we must suppose. The preacher will be  full of willingness, the pupil unwilling : so we must suppose.  In a word, dissension whatever between teacher and pupil is  all the work of Mara ; so are we told."  [50] In the Gaganaganja Sutra, too, it is said : "So too . . .  busying oneself in things which are evil and abandoning things  which are good, all this is the work of Mara."
[法護譯] 論曰：復說是難，所謂魔事。《般若經》云：謂魔波旬於未久住菩薩乘者修習此般若波羅蜜多時，起大勢力。又云：復次，阿難陀！若菩薩摩訶薩修習此般若波羅蜜多時，有惡魔來於菩薩所，生嬈亂意現怖畏事，化雷電火燒十方界，欲令菩薩驚怯毛竪，於一念中退失阿耨多羅三藐三菩提心。復次，教人書寫乃至讀誦，是人不樂棄捨利養，從座而去，如是狂亂作大戲笑。復次，書寫乃至讀誦起諸魔事，謂尋求城邑聚落、和尚阿闍梨、父母知識、營從親黨如是作意。又復思念賊難衣服財物。復次，有說法師，樂欲如是甚深般若波羅蜜多，書寫乃至讀誦，彼聞法者或生厭怠，於法師所如是顛倒，樂往他處聽餘經法。又說法師樂欲大器，彼聞法者希望少分。或說法師唯樂略說，彼聞法者更希荷負。如是一切說為魔事。又《虛空藏經》云：乃至樂行十不善業、捨於善法，如是一切悉為魔事。
ayaṃ ca aparo 'nartho bhaved yad idaṃ māra-karma uktaṃ prajñāpāramitāyāṃ |
又，這是另一個無益的事，應該避免。這件事是在般若波羅蜜經中所說的魔事。
māraḥ pāpīyāṃs tasya bodhisatvasya aciraṃ yāna-saṃprasthitasya antike balava-ttaram udyogam āpatsyate | 魔波旬對於未久住菩薩乘者這方面，會用較多力量的努力。
Atra eva āha | punar aparam ānanda yasmin samaye bodhisatvo mahāsatvaḥ prajñāpāramitāyāṃ yogam āpadyate tasmin samaye mārāḥ pāpīyāṃso bodhisatvasya viheṭhanam upasaṃharanti bhayaṃ saṃjanayanti | 此中，又說：復次，阿難陀！若菩薩摩訶薩，修習此般若波羅蜜多時，許多惡魔會帶給菩薩傷害，令生怖畏。
ulkā-pātān diśi dig-vahān utsṛjanti saṃdarśayanti | 他們釋放、顯示星墜，在世界的每個方向。
apy eva nāma ayaṃ bodhisatvo mahāsatvo 'vanīyeta vā roma-harṣo vā asya bhaved iti |
這位菩薩摩訶薩，可能會退縮，或他的毛可能竪立起來。
yena asya ekacitta-utpādo 'pi kṣīyeta anuttarāyāḥ samyaksaṃbodher iti |
以此，生起一念，退失阿耨多羅三藐三菩提心。
punar aparam anya-vijñāna-saṃjñino likhiṣyanti yāvat paryavāpsyanti |
復次，他們想要知道其他事情，將書寫，乃至將讀誦。
na vayam atra āsvādaṃ labhāmahe ity utthāya āsanāt prakramiṣyanti |
他們這樣說：在這裡，我們得不到滋味。從座，起立之後，將離去。
evaṃ vijṛmbhamāṇā uccagghanto yāvat paryavāpsyanti iti mārakarma |
同樣的，正打哈欠、嘲笑，乃至將讀誦。這些都是魔事。
evam utpatsyante jana-pada-grāma-ādi-vitarkāḥ |
同樣的，在城邑、聚落等中，生起眾多懷疑。
evam ācārya-upādhyāya-mātā-pitṛ-mitra-amātya-jñāti-sālohita-manasikārāḥ |
同樣的，對於阿闍梨、和尚、父母、朋友、同住者、知識、親屬、同輩堂親或表親作意。
evaṃ cora-manasikārāḥ | evaṃ cīvara-ādi-manasikārāḥ |
同樣的，於賊作意。於衣服等作意。
punar aparaṃ dharma-bhāṇakaś chandiko bhaviṣyati imāṃ gambhīrāṃ prajñāpāramitāṃ lekhayituṃ yāvad vācayituṃ dharma-śravaṇikaś ca kilāsī bhaviṣyati | evaṃ viparyayāt |
復次，說法師樂欲如是甚深般若波羅蜜多，書寫乃至讀誦，彼聞法者將是懈怠。或是相反的情況。
dharmabhāṇakaś ca deśa-antaraṃ gantu-kāmo bhaviṣyati dhārma-śravaṇikāś ca na iti neyaṃ |
以及，說法師將是想要往他處，聞法者拒絕。這可確定是魔事。
evaṃ dharma-bhāṇako mahā-iccho bhaviṣyati dhārma-śravaṇiko 'lpa-iccha iti neyaṃ |
同樣的，說法師將是希望全分，彼聞法者希望少分。這可確定是魔事。
saṃkṣepād dharma-bhāṇaka-dhārma-śravaṇikayor yā kācid vidhuratā sarvaṃ tan māra-karma ity uktaṃ || 略說，說法師與彼聞法兩者之間的任何糾紛。一切說為魔事。
Ārya-gagana-gañja-sūtre 'py uktaṃ | iti hi yāvad akuśala-dharma-anuvarttanatā | kuśala-dharma-utsargaś ca sarvaṃ tan māra-karma iti || 又在聖虛空藏經中說：乃至隨行十不善業，而且捨棄善法，如是一切悉為魔事。

6. āryasāgaramatisūtre 'py āha | punar aparaṃ bhagavan bodhisatva āraṇyako bhavati prāntaśayyā-sanābhirato 'lpecchuḥ saṃtuṣṭaḥ pravivikto 'saṃsṛṣṭo gṛhastha-pravrajitaiḥ | so 'lpārthatayālpa-kṛtyatayā ca sukhaṃ viharati na ca bāhaśrutyaparyeṣṭāv abhiyukto bhavati na satvaparipākāya na ca dharmaśravaṇe vā dharmasāṃkathhye vārthaviniścayakathāyāṃ vā vartamānāyāṃ saṃkramitavyaṃ manyate | na paripṛcchanajātīyo bhavati | na kiṃkuśalābhiyukto bhavati | tasyāraṇyavāsena caikārā-maratitayā ca kleśā na samudācaranti | sa paryutthāna-viṣkambhaṇamātreṇa tuṣṭiṃ vindati | na cānuśayasamudyātāya mārgaṃ bhāvayati | sa tatra nātmārthāya pratipanno bhavati na parārthāya | ayaṃ bhagavan bodhisatvasyāraṇyavāsa-pratisaṃyuktaḥ saptamo mārāṅkuśa iti || pe || punar aparaṃ bhagavan bodhisatvaḥ kalyāṇamitra-pratirūpakāṇi pāpamitrāṇi sevate bhajate paryupāste | ye hy enaṃ saṃgrahavastubhyo vicchandya puṇyasaṃbhārāt saddharmaparigrahād vicchandya praviveke niyojayanti | alpārthāyālpakṛtyatāyāṃ niyojayanti | śrāvakapratyekabuddhapratisaṃyuktāś cāsmai kathā abhīkṣṇaṃ deśayanti || yasmiṃś ca samaye bodhisatvo vivekavāsena mahāyāne 'bhyudgacchet tasmin samaye taṃ bodhisatvaṃ vaiyāvṛtyapalibodhe niyojayanti vaiyāvṛtyaṃ bodhisatvenāvaśyaṃ karaṇīyaṃ || yasmiṃś ca samaye bodhisatvo vaiyāvṛtye saṃniyojayitavyas tasmin samaye viveke niyojayanti | evaṃ cainaṃ vadanti | ārabdhavīryasya bodhisatvasya bodhir na kusīdasya | sacet tvam aṣṭābhir navabhir vā kalpair annuttarāṃ samyaksaṃbodhiṃ nābhisaṃbhotsyase | na bhūyaḥ śakyasy annuttarāṃ samyaksaṃbodhim abhisaṃboddhum | tatra bhagavan | bodhisatvo 'tyārabdhena vīryeṇa sthānaṃ khalu punar etad vidyate yan nirvāṇaphalaṃ prāpnuyād | ayaṃ bhagavan | bodhisatvasya kalyāṇamitrapratirūpakeṇa daśamo mārāṅkuśaḥ || ye 'pi tato 'nye bodhisatvayānīyāḥ pudgalā mārāṅkuśāviddhāḥ pratyaveteṣu dharmeṣu caranti taiḥ sārddhaṃ ratiṃ vindati | tathā hi tadanuvarttakā bhavanti sa hīnasevī viśeṣam annadhigato hīnagatiṃ gacchati yad uta dhanvagatiṃ jaḍaiḍamūkagatiṃ yāvad ekādaśo mārāṅkuśa iti ||
[英譯] In the Sāgaramati Sutra also we read : " Again, O Blessed  One, the Bodhisatva becomes a dweller in the forest, one who  delights in sitting and lying in remote places, with few  wants, easily content, a complete recluse, having no intercourse with householders or monks. Because his aims and  his objects are few, he dwells at ease, and is not zealous for  the pursuit of wide learning, nor for maturing the heart of  man : and when there is preaching or discussion of the Law,  or exposition of its meaning, he does not conceive it his duty  to attend. He becomes indifferent to religious dialectic and  loses zeal for searching after what is good. And thro' living  in the forest, by reason of his delighting in solitude, the  passions never come into exercise. " He is satisfied merely with stopping the uprising of passion,  and he does not open the way to the destruction of inclination : living there he is intent neither on his own weal nor his  neighbours. This, Blessed One, is the Seventh Hook of Mara  applied to the Bodhisatva's seclusion in the forest " [omission  of Hooks VIII. and IX.].   Temptation by False Friends. "Again, Blessed One, the  Bodhisatva honours, respects, and defers to evil friends who  have the semblance of the Good Friend, such as dissuade him  from the Four Elements of Conciliation, from the accumulation  of merit, from laying hold on the Good Law, and make him  apply himself to complete seclusion, apply himself also to be a  man without interests and without activity, and constantly  preach to him discourses really suited for the Disciples and the  Pratyeka Buddhas; and at the time when he would make  progress in the Mahayana by means of the secluded life, then  they overwhelm him with occupations, on the ground that a  Bodhisatva must have occupation : and just when the  Bodhisatva ought to be occupied, then they bid him meditate. And thus they say to him : Enlightenment belongs to the  active Bodhisatva, not to the idle ; if you cannot gain perfect  enlightenment in eight or nine aeons, [51] you can never gain it [But even] in this case, reverend sir, the Bodhisatva by  a supreme effort might after all gain the state which is known  to have Nirvana as its fruit. This, reverend sir, is the Tenth Hook of Mara working  under the guise of the Good Friend.". . . Consorting with Backsliders.  ' ' There is another class different from the last, who belong to the Bodhisatva's Way, but have  been pierced by the Hook of Mara, and walk in evil ways. With  these he [the Bodhisatva] finds his pleasure. For they pay him  court, but he having connexions with low people, never reaches  the highest ideal but goes along the lower way, I mean the way  of dulness, the brute deaf and dumb way. . . . This is the  Eleventh Hook of Mara."  
[法護譯] 《海意經》云：世尊！復次，菩薩住阿蘭若，樂處閑寂以為止足。雖離俗出家少欲知足，然妙樂行不求多聞，亦不化度眾生，於講法處不樂聽聞。是中隨宜所說諸決定義，應當親近不生諮問，於少善行亦不希求。然住空閑多樂憒閙，集煩惱行如彈指頃，即從座起不自知覺，不修違害壞道觀門，不行自利利他。世尊！是名菩薩住阿蘭若第七魔事。以要言之，世尊！復次菩薩有惡知識親近承事，與善知識體相無異，乃至斷四攝事、斷修福業、斷護持正法，唯修狹惠少欲知足，教招為說聲聞緣覺。若時菩薩離大乘行，於此菩薩營務定可作者，故樂稱量，唯修狹惠。如有處說，菩薩於菩提道勇猛精進暫無懈息，或八九劫當得阿耨多羅三藐三菩提，然不能得是菩提果。世尊！是菩薩勇猛精進，於此住著決定無有，唯處閑靜得此果故。世尊！是名菩薩於善知識體相第十魔事。若人於此菩薩乘為魔鉤所制，緣他法行共樂修習，如其隨轉親近下劣之所修作趣下劣行，所謂惛迷、所向無知猶如啞羊，乃至是名第十一魔事。
Ārya-sāgara-mati-sūtre 'py āha | punar aparaṃ bhagavan bodhisatva āraṇyako bhavati prānta-śayyā-āsana-abhirato 'lpecchuḥ saṃtuṣṭaḥ pravivikto 'saṃsṛṣṭo gṛhastha-pravrajitaiḥ | 在聖海意經中也說：婆伽梵！復次，菩薩住阿蘭若，樂於邊際臥坐之具，少欲、知足。樂處閑寂，不與在家、出家相聚。
so 'lpa-arthatayā alpa-kṛtyatayā ca sukhaṃ viharati na ca bāha-śrutya-paryeṣṭāv abhiyukto bhavati na satva-paripākāya na ca dharma-śravaṇe vā dharma-sāṃkathye vā artha-viniścaya-kathāyāṃ vā vartamānāyāṃ saṃkramitavyaṃ manyate | 因為，他目標與對象是少的，安樂而住。而且對於廣泛的學習，不熱衷。亦不化度眾生。對於聞法，或法的談論，或抉擇法義的討論，這些正在進行的時候，他認為不需要參與。
na paripṛcchana-jātīyo bhavati | na kiṃkuśala-abhiyukto bhavati | 不生諮問，於少善行亦不熱衷。
tasya araṇya-vāsena ca eka-ārāma-ratitayā ca kleśā na samudācaranti |
而且，由於住在森林中，喜樂獨住，他的煩惱沒有現起。
sa paryutthāna-viṣkambhaṇa-mātreṇa tuṣṭiṃ vindati | na ca anuśaya-samudyātāya mārgaṃ bhāvayati | 他僅僅能阻止煩惱的生起，就獲得滿足。而且，他不修習聖道，以破壞隨眠。  
sa tatra na ātma-arthāya pratipanno bhavati na para-arthāya |
在那裡，他不為自利，不為他利，而修行。
ayaṃ bhagavan bodhisatvasya araṇya-vāsa-pratisaṃyuktaḥ saptamo māra-aṅkuśa iti || pe ||
婆伽梵！這名為繫屬於阿蘭若住的菩薩之第七魔鉤。以要言之。
punar aparaṃ bhagavan bodhisatvaḥ kalyāṇa-mitra-pratirūpakāṇi pāpa-mitrāṇi sevate bhajate paryupāste | 婆伽梵！復次，菩薩親近、承事、尊敬惡知識，這些惡友類似善知識。
ye hy enaṃ saṃgraha-vastubhyo vicchandya puṇya-saṃbhārāt saddharma-parigrahād vicchandya praviveke niyojayanti | 他們斷四攝事，斷福業資糧，斷護持正法，熱衷於獨居。
alpa-arthāya alpa-kṛtyatāyāṃ niyojayanti | 熱衷於少利、少事。
Śrāvaka-pratyeka-buddha-pratisaṃyuktāś ca asmai kathā abhīkṣṇaṃ deśayanti ||
而且常常為自己說聲聞、緣覺相應的言論。
yasmiṃś ca samaye bodhisatvo viveka-vāsena mahāyāne 'bhyudgacchet tasmin samaye taṃ bodhisatvaṃ vaiyāvṛtya-palibodhe niyojayanti vaiyāvṛtyaṃ bodhisatvena avaśyaṃ karaṇīyaṃ ||
若時，菩薩獨居而行於大乘，於此時，諸魔以營務來障礙此菩薩，菩薩必須作這些事情。
yasmiṃś ca samaye bodhisatvo vaiyāvṛtye saṃniyojayitavyas tasmin samaye viveke niyojayanti |
若時，菩薩必須行於營務，於此時，諸魔令菩薩熱衷於獨居。
evaṃ ca enaṃ vadanti | ārabdha-vīryasya bodhisatvasya bodhir na kusīdasya |
而他們這樣告訴他：勇猛精進的菩薩能得菩提，非懈息。
sacet tvam aṣṭābhir navabhir vā kalpair anuttarāṃ samyaksaṃbodhiṃ na abhisaṃbhotsyase | na bhūyaḥ śakyasy annuttarāṃ samyaksaṃbodhim abhisaṃboddhum |
如果你以八或九劫，而未得阿耨多羅三藐三菩提。你再也不能得是菩提。
tatra bhagavan | bodhisatvo 'tyārabdhena vīryeṇa sthānaṃ khalu punar etad vidyate yan nirvāṇa-phalaṃ prāpnuyād | ayaṃ bhagavan | bodhisatvasya kalyāṇa-mitra-pratirūpakeṇa daśamo māra-aṅkuśaḥ || 婆伽梵！在那種情況下，菩薩以極勇猛精進，於此住能得，就是獲得涅槃果。婆伽梵！類似善知識是菩薩的第十魔事。
ye 'pi tato 'nye bodhisatva-yānīyāḥ pudgalā māra-aṅkuśa-āviddhāḥ pratyaveteṣu dharmeṣu caranti taiḥ sārddhaṃ ratiṃ vindati | 也有另一種不同於前者，屬於菩薩乘人為魔鉤所制，行於諸惡法，與此共行，得其快樂。
tathā hi tad-anuvarttakā bhavanti sa hīna-sevī viśeṣam anadhigato hīna-gatiṃ gacchati yad uta dhanva-gatiṃ jaḍa-eḍamūka-gatiṃ yāvad ekādaśo māra-aṅkuśa iti ||
因為這樣他們就是隨順這個境界而轉的人，他與下劣者親近，不可能成就殊勝的目標，趣下劣行，所謂惛迷之路，無知猶如啞羊之路，乃至是名第十一魔事。

7. yena caivaṃ saṃtatyārabdhavīryasya nirvedāt sarvathā bodhisatvabhāva eva bhavaty ata eva ratna-meghe 'bhihitaṃ | iha bodhisatvaḥ sarveryāpatheṣu vīryam ārabhate | tathā cārabhate yathā na kāya-khedaṃ saṃjanayati | na cittakhedam | idam ucyate bodhisatvasya sāṃtatyavīryam iti | kīdṛśaṃ tad vīryaṃ | yena khedo bhavati | yad idam alpabalasya gurukarmārambho 'tivelāyāṃ vāparipakvādhi-mukter vā duṣkarakarmārambhas tad yathā svamāṃsadānādiḥ | dattaś cānenātmabhāvaḥ | kintv akālaparibhogād vārayati | anyathā hi teṣām eva satvānāṃ bodhisatvakhedena bodhicittavījanāśān mahataḥ phalarāśer nāśaḥ syāt || ataś ca gaganagañjasūtre 'bhihitaṃ | akālapratikāṅkṣaṇatā māra-karmeti | nāpy akāla ity ātmabhāvatyāgacittam eva notpādyābhyāsānārambhād dhi na kadācid dadyāt | tasmād evaṃ smṛtim upāsthāpya bodhicittaparipācanavirodhibhyo mohāt svārthaghātibhyaḥ piśitāśanebhyaḥ karmakāribhyaś cātmabhāvo rakṣitavyaḥ || bhaiṣajyavṛkṣasya sudarśanasya mūlādibhogyasya yathaiva vījaṃ | dattvāpi saṃrakṣyam akālabhogāt saṃbuddhabhaiṣajyataros tathaiva ||
[英譯] The way in which the character of a Bodhisatva shapes  itself through very weariness when he has made a series of  manly efforts is described in the Ratnamegha. Here the  Bodhisatva makes a manly effort in all the four Attitudes, and he makes his effort so as to produce neither bodily fatigue  nor mental fatigue. This is what we define as continuous manly  effort. And what is the nature of this ? It is this which  prevents his having fatigue ; which there would be if a man of little strength should undertake a heavy task, or if out of due time, or if a man whose aspirations are immature should  undertake a difficult task such as giving his flesh. Certainly  the Bodhisatva has given his own person ; but the author is  guarding against an untimely consummation ; for otherwise by  the destruction of the seed, the thought of enlightenment,  which would result from the Bodhi-satva's fatigue, there would  be destruction of the whole quantity of the fruits for those  beings. That is why in the Gaganaganja Sutra we find the  doctrine expressed, that untimely desire is the work of Mara. He must not refuse to make up his mind to sacrifice his  body on the plea that "this is an unseasonable time;" for  unless he begin to exercise himself he would never give. Accordingly, with this principle borne ever in mind, one  must guard one's person from all who check the maturing of  thought-enlightenment, who from infatuation murder their own  welfare, from cannibals, and from all who have their own ends  to serve. " Even when one gives the seed of the beauteous tree of  healing, meet for man's enjoyment root and branch, it must be  preserved from untimely fruition ; so must it be with the  healing tree of the enlightened sage.
[法護譯] 論曰：不學如是勇猛精進菩薩，於一切時處修習如不習等。彼《寶雲經》說：謂諸菩薩於諸威儀進止發精進行，若身若心甞無懈倦，是名菩薩畢竟精進。云何於此精進得生懈倦？或非時分修極重事遽生怯弱，尚未成熟信解難行苦行，便謂施自身肉。何得非時持此受用施諸眾生，由是菩薩於諸眾生而生懈倦，即時損棄積集大果菩提心種子。又《虛空藏經》云：非時固求是為魔事，謂非時於身忽起如是捨心，如先不修習亦勿少施，住是念者以癡自害，違純熟菩提心等。是故捨自身肉等事應善守護，如善現藥樹受用根種，於非時施應善守護，此正覺藥樹亦復如是。
yena ca evaṃ saṃtaty-ārabdha-vīryasya nirvedāt sarvathā bodhisatva-bhāva eva bhavaty ata eva ratna-meghe 'bhihitaṃ | 而且，以此，對如是相續勇猛精進，因為厭離故，菩薩的情況於一切時處確實如此，因此，確實在寶雲經中有說。
iha bodhisatvaḥ sarva-īryā-patheṣu vīryam ārabhate | tathā ca ārabhate yathā na kāya-khedaṃ saṃjanayati | na citta-khedam | idam ucyate bodhisatvasya sāṃtatya-vīryam iti |
在這個世間，菩薩於諸威儀進止，發精進行。如是發動，這樣身與心懈倦不生，此名菩薩相續精進。
kīdṛśaṃ tad vīryaṃ | yena khedo bhavati | 什麼是此精進，以此生起懈倦？
yad idam alpa-balasya guru-karma-ārambho 'tivelāyāṃ vā aparipakva-adhimukter vā duṣkara-karma-ārambhas tad yathā sva-māṃsa-dāna-ādiḥ | 若對力量很小的人而言，要作很重的事情。或是在時間過久，或尚未成熟信解，或是要作難作的事情，所謂布施自身肉等。
dattaś ca anena ātmabhāvaḥ | kintv akāla-paribhogād vārayati | anyathā hi teṣām eva satvānāṃ bodhisatva-khedena bodhicitta-vīja-nāśān mahataḥ phala-rāśer nāśaḥ syāt ||
當然菩薩已布施這個身體，但是他阻止不適時的受用。否則，對於這些眾生而言，由於菩薩懈倦，由於菩提心種子的壞滅，會壞滅大果的積集。
ataś ca gagana-gañja-sūtre 'bhihitaṃ | akāla-pratikāṅkṣaṇatā māra-karma iti |
又，在虛空藏經說：不適時的欲求是為魔事。
Na apy akāla ity ātmabhāva-tyāga-cittam eva na utpādya abhyāsa-anārambhād dhi na kadācid dadyāt | 所謂非時，不是藉口。尚未生起棄捨自身的心，因為沒有開始修習，因此，絕對不可布施。
tasmād evaṃ smṛtim upāsthāpya bodhicitta-paripācana-virodhibhyo mohāt svārtha-ghātibhyaḥ piśita-aśanebhyaḥ karma-kāribhyaś ca ātmabhāvo rakṣitavyaḥ || 因此，已經安住如是正念之後，遠離令菩提心成熟的障礙，遠離愚癡，遠離傷害自利，遠離以人肉為食的人，遠離造作業的人。應該善守護自己的身體。
Bhaiṣajya-vṛkṣasya sudarśanasya mūla-ādi-bhogyasya yathā eva vījaṃ | dattvā api saṃrakṣyam akāla-bhogāt saṃbuddha-bhaiṣajya-taros tathā eva || 縱使已經布施美麗藥樹、根等可受用的種子，也必須要善守護，遠離非時受用。同樣的，此正覺藥樹，亦復如是。

8. ayaṃ samāsato mārakarmānnarthaḥ || asya visarjanaṃ ratnameghasūtre kathitaṃ | kathaṃ ca kula-putrātra bodhisatvo mārakarmaparihāropāyakuśalo bhavati | iha bodhisatvo 'kalyāṇamitraṃ sarveṇa sarvaṃ parivarjayati | apratirūpadeśavāsaṃ lokāyatamantrasevanabhāvanāṃ lābhasatkārapūjopa-sthānabahumānaṃ sarveṇa sarvaṃ parivarjayati | ye cānye upakleśā bodhipakṣyamārgāntarāyikās tān sarveṇa sarvaṃ parivarjayati | teṣāṃ ca pratipakṣaṃ bhajate || atraiva cākalyāṇamitralakṣaṇam uktaṃ | śīlavipannapudgalavivarjanatayā pāpamitraparivarjanā veditavyā | evaṃ dṛṣṭivipannācāravipannā-jīvavipannapudgalavivarjanatayā | saṅgaṇikārāmapudgalavivarjanatayā |kuśīdapudgalavivarjanatayā | saṃsārābhiratapudgalavivarjanatayā | bodhiparāṅmukhapudgalaparivarjanatayā | gṛhisaṃsarga-vivarjanatayā pāpamitraparivarjanā veditavyā | tena ca kulaputraitāni sthānāni parivarjayatā na teṣāṃ pudgalānām antike duṣṭacittam utpādayitavyaṃ na pratighacittaṃ nāvamanyanācittam utpādayitavyam | evaṃ ca anena cittam upasthāpayitavyam | uktaṃ hi bhagavatā dhātuśaḥ satvāḥ kāmādidhātuṃ āsravanti jāyante saṃsyandante saṃsargāc ca vinaśyanti | tasmād ahaṃ saṃsargaṃ varjayiṣyāmīti ||
[英譯] This then in brief is the evil that comes from the works of  Mara. How to avoid Evil. How to avoid this evil we are told  in the Ratnamegha Sutra. " And how, my son, is the Bodhisatva to gain skill in the means for avoiding the works of  Mara ? 'To begin with, by all means in his power he shuns the bad  friend. [52] Living in a country unsuited to the faithful,  observing the spells of the Lokayatas, gain and honour, worship,  deference, and excessive respect, all this he will in every way avoid : and all the other lesser sins which obstruct the way of such as choose enlightenment ; while the contrary of all  these he cherishes." Avoid Evil Communications. In the same book, the  characteristics of the bad friend are given. ' ' By his abandoning  every one who has failed in morality you may know the man  who is ready to avoid the evil friend. So too by abandoning  every one who has failed in doctrine, failed in behaviour, failed  in conduct ; by abandoning men who take delight in society, by avoiding the indolent, those who cling to the chain of births,  above all such as have their faces turned away from enlightenment. If he abandon all association with householders, you  may know, I say, him who is ready to abandon the bad friend.  But observe, my son, that while he avoids all these conditions, he must not feel towards these persons an evil, repellent, and a contemptuous feeling. And this is the feeling  which he must foster within himself : ' Since the Lord has  told me, " Towards the evil principles severally, such as lust  and the rest, man's nature flows and ever oozes, and from  the association they perish," therefore I will avoid such association.' "
[法護譯] 論曰：於魔事平等是難。如《寶雲經》說：佛告善男子：云何離諸魔事得不壞善？謂此菩薩一切時處，應先遠離諸惡知識，亦不對類、詣彼方所，論世俗語、親近利養供養恭敬。如是多種一切時處悉皆遠離。又若微細煩惱能障菩提道者，一切時處亦皆遠離，善知如是所對治故。彼經復說惡知識相，謂：毀正戒者，此惡知識應當遠離。如是毀正見正行正命之者，悉皆遠離。樂憒閙者、多懈怠者、著生死者、背菩提門者、樂居家眷屬者，應當遠離如是諸惡知識。善男子！雖樂遠離此惡知識，然不於彼發起惡心及損害意，應如是住心。又世尊言：處眾生界破遣合集，是故我應遠離此故。
ayaṃ samāsato māra-karma-anarthaḥ || asya visarjanaṃ ratna-megha-sūtre kathitaṃ |
這就是略說來自魔事的無利益。捨棄這無利益，在寶雲經中說。
kathaṃ ca kulaputra atra bodhisatvo māra-karma-parihāra-upāya-kuśalo bhavati |
善男子！在這裡，菩薩在遠離諸魔事的方法中，如何得到技巧？
iha bodhisatvo 'kalyāṇa-mitraṃ sarveṇa sarvaṃ parivarjayati |
在這個世間中，菩薩以一切方式，遠離一切惡知識。
apratirūpa-deśa-vāsaṃ lokāyata-mantra-sevana-bhāvanāṃ lābha-satkāra-pūjā-upasthāna-bahumānaṃ sarveṇa sarvaṃ parivarjayati | 住在不對等的區域，對於唯物主義者的言論愛樂、學習，利養、恭敬、供養、給侍、多的尊敬。菩薩以一切方式，遠離這一切。
ye ca anye upakleśā bodhi-pakṣya-mārga-antarāyikās tān sarveṇa sarvaṃ parivarjayati | teṣāṃ ca pratipakṣaṃ bhajate || 又，若其餘微細煩惱能障菩提分道者，一切時處亦皆遠離。而且練習對治他們。
atra eva ca akalyāṇa-mitra-lakṣaṇam uktaṃ | śīla-vipanna-pudgala-vivarjanatayā pāpa-mitra-parivarjanā veditavyā | 彼經復說惡知識相，由於遠離毀戒者，應該知道這個人遠離惡知識。
evaṃ dṛṣṭi-vipanna-ācāra-vipanna-ājīva-vipanna-pudgala-vivarjanatayā |
如是，由於遠離毀正見、毀正行、毀正命者，應該知道這個人遠離惡知識。
Saṅgaṇikā-ārāma-pudgala-vivarjanatayā | kuśīda-pudgala-vivarjanatayā | saṃsāra-abhirata-pudgala-vivarjanatayā | bodhi-parāṅ-mukha-pudgala-parivarjanatayā | gṛhi-saṃsarga-vivarjanatayā pāpa-mitra-parivarjanā veditavyā | 由於遠離樂於社交者。由於遠離懈怠者。由於遠離貪著生死者。由於遠離面背菩提者。由於遠離居家相聚者，應該知道這個人遠離惡知識。
tena ca kulaputra etāni sthānāni parivarjayatā na teṣāṃ pudgalānām antike duṣṭa-cittam utpādayitavyaṃ na pratigha-cittaṃ na avamanyanā-cittam utpādayitavyam | 善男子！由於遠離這些情況，然於彼處，不發起惡心、損害心、輕慢心。
evaṃ ca anena cittam upasthāpayitavyam | uktaṃ hi bhagavatā dhātuśaḥ satvāḥ kāmādi-dhātuṃ āsravanti jāyante saṃsyandante saṃsargāc ca vinaśyanti | tasmād ahaṃ saṃsargaṃ varjayiṣyāmi iti ||
而且，他應該如是住心：事實上，世尊曾說過：眾生各自向欲等界，流向、生起、相遇，而且從相聚中消失。是故，我將遠離這類相聚。

9. bodhicittasaṃpramoṣo 'py annarthaḥ tasya ca hetur ukto ratnakūṭe | caturbhiḥ kāśyapa dharmaiḥ samanvāgatasya bodhisatvasya bodhicittaṃ muhyati | katamaiś caturbhiḥ | ācāryagurudakṣiṇīya-visaṃvādanatayā pareṣām akaukṛtye kaukṛtyopasaṃharaṇatayā | mahāyānasaṃprasthitānāṃ ca satvānām avarṇāyaśo 'kīrtyalokaniścāraṇatayā māyāśāṭhyena ca param upacarati nādhyāyāśayeneti asya vivarjanam atroktaṃ | caturbhiḥ kāśyapa dharmaiḥ samanvāgatasya bodhisatvasya sarvāsu jātiṣu jātamātrasya bodhicittam āmukhībhavati | na cāntarā muhyati yāvad bodhimaṇḍaniṣadanāt | katamaiś caturbhiḥ | yad uta jīvitahetor api saṃprajānan mṛṣāvādaṃ na prabhāṣate | antaśo hāsya-prekṣikayāpi | adhyāśayena ca sarvasatvānām antike tiṣṭhaty apagatamāyāśāṭhyatayā sarvabodhi-satveṣu ca śāstṛsaṃjñām utpādayati | caturdiśaṃ ca teṣāṃ varṇaṃ niścārayati | yāṃś ca satvān pari-pācayati tān sarvān annuttarāyāṃ samyaksaṃbodhau samādāpayati | prādeśikayānāspṛhaṇatayā | ebhiḥ kāśyapa caturbhir iti ||  siṃhaparipṛcchāyām apy āha | na jātu dharmadānasya antarāyaṃ karoti yaḥ | tenāsau labhate kṣipraṃ lokanāthehi saṅgamam || tathā jātismarād dharmadānāj jānīṣvaivaṃ kumāraketi || tathātraiva | bodhicittaṃ na riñcati tena sarvāsu jātiṣu | svapnāntare 'pi taccittaṃ kiṃ punar yadi jāgrataḥ || āha | yeṣu viratisthāneṣu grāmeṣu nagareṣu vā | samādāyeti bodhāya tena cittaṃ na riñcati ||  āryamañjuśrībuddhakṣetraguṇavyūhālaṃkārasūtre 'py āha | caturbhir dharmaiḥ samanvāgato bodhisatvaḥ praṇidhānān na calati || pe || nihatamānaś ca bhavatīrṣyamātsarya-parivarjakaś ca bhavati parasaṃpadaṃ ca dṛṣṭvā āttamanā bhavatīti |
[英譯] Another evil is discouragement in the thought of enlightenment ; how this comes to pass is described in the  Ratnakūta.  " There are four principles, Kasyapa, which obscure the  thought-enlightenment of the Bodhisat if they are found in him.  (1) To break faith with preceptors, teachers, and those  worthy of respect ; (2) To show scrupulousnessness for oneself and none to others ; (3) To speak in depreciation, dispraise,  defamation, disparagement of such as have set forth in the  Great Way ; (4) To approach a neighbour with deceit and  guile, and not with good intent.' The same book tells us how to avoid the evil.   " There are four principles which, if they are found in him,  bring the Bodhisatva face to face with thought-enlightenment in  every birth so soon as he is born, and he does not become  confused in the interval until he takes his seat on the Throne  of Enlightenment. " What are the four ?   " (1) He never knowingly speaks an untruth, not to save his  life, . . . (and so on to) even to raise a laugh ; [53] (2) With  good intent he walks amongst men, and puts from him deceit  and guile, and unto all Bodhisatvas he gives the title of teacher,  and unto the four winds of heaven he proclaims their praise ;  (3) All those whom he brings to maturity in the faith, he excites towards the perfect enlightenment ; (4) No longing for  an inferior Vehicle. These, O Kasyapa, are the four." And in the Simhapariprcchd it is said further :  "He who makes no obstacle to teaching the Law, gains  thereby speedily communion with the lords of the world.' Again : "Thus know, O prince, through teaching the Law one  gains memory of former births."  So too in the same book :   "Therefore, in all his births he loses not the thought of  enlightenment. Even in dreams he has this thought : much  more if he be awake." Again he says : "Whensoever in pleasure grove, village, or town he incites to wisdom, by this act he loses not the enlightened  heart." Again, in the Mañjuśrībuddhakṣetraguṇavyūhālaṃkāra Sutra, he says : "There are four principles which, when found in the Bodhisatva, keep him from swerving from stedfast purpose . . . ;  his pride is abased, envy and greed he eschews, when he sees  another's success his mind is transported with joy."  
[法護譯] 論曰：失菩提心是難。故《寶積經》云：復次，迦葉！菩薩成就四法失菩提心。何等為四？一者謂於阿闍梨及餘師長而不尊重返生欺誑；二者無疑悔處令他疑悔；三者住大乘者而不稱讚段生罵辱；四者與人從事心行諂詐而無正直。復次，迦葉！菩薩成就四法諸所生處得不捨離菩提之心，乃至坐菩提場相續現前。何等為四？一者設遇喪命因緣，不以忘語親近戲笑；二者與人從事，心行正直、離諸諂詐；三者於諸菩薩起議論想，隨所四方稱讚其名；四者化度眾生志不求餘，一切具足令住阿耨多羅三藐三菩提。佛言：迦葉！是名四種。《師子王所問經》偈云：若人行法施，亦不為凌滅，是入速疾得，諸佛集會中。如星賀太子，生生念法施，又生生世世，乃至夢寐中，不捨菩提心，況復今覺時。彼經又云：若於是行處，或聚落城邑，亦不捨是心，教化令他悟。《文殊莊嚴佛剎功德經》云：菩薩成就四法，不失本願，乃至得離憍慢慳貪嫉妬，或見他人安隱富樂代之悅豫。
bodhicitta-saṃpramoṣo 'py anarthaḥ tasya ca hetur ukto ratna-kūṭe |
另一個無利益是對菩提心迷惑。而他的原因，在寶積經中有說。
caturbhiḥ kāśyapa dharmaiḥ samanvāgatasya bodhisatvasya bodhicittaṃ muhyati | katamaiś caturbhiḥ | 復次，迦葉！菩薩成就四法，迷惑於菩提心。何等為四？
ācārya-guru-dakṣiṇīya-visaṃvādanatayā
一者、謂於阿闍梨、尊重及餘值得尊敬者，破壞自己的承諾。
pareṣām akaukṛtye kaukṛtya-upasaṃharaṇatayā |
二者、無疑悔處，令他疑悔。
mahāyāna-saṃprasthitānāṃ ca satvānām avarṇa-ayaśo 'kīrty-aloka-niścāraṇatayā
三者、對於安住於大乘者，以不稱讚、罵辱、沒有名譽、無世間的方式，來說這些人。
māyā-śāṭhyena ca param upacarati na adhyāya-āśayena iti asya vivarjanam atra uktaṃ |
四者、與人從事，心行諂詐，而不是以善意樂。這經中也說如何捨棄彼。
caturbhiḥ kāśyapa dharmaiḥ samanvāgatasya bodhisatvasya sarvāsu jātiṣu jātamātrasya bodhicittam āmukhī-bhavati | na ca antarā muhyati yāvad bodhi-maṇḍa-niṣadanāt | 復次，迦葉！菩薩成就四法，在每一生中，一生下來，菩提心就現前，中間不迷惑，乃至坐菩提場。
katamaiś caturbhiḥ | yad uta jīvita-hetor api saṃprajānan mṛṣā-vādaṃ na prabhāṣate | antaśo hāsya-prekṣikayā api | 何等為四？一者設遇喪命因緣，正知的情況下，不說虛妄語。乃至，為了娛樂而笑。
adhyāśayena ca sarvasatvānām antike tiṣṭhaty apagata-māyā-śāṭhyatayā sarva-bodhi-satveṣu ca śāstṛ-saṃjñām utpādayati | caturdiśaṃ ca teṣāṃ varṇaṃ niścārayati | 二者在一切眾生這一方面活動，心行正直，已離諸諂詐。而且，對一切菩薩，生起導師想。且，在四方宣說稱讚他們。
yāṃś ca satvān paripācayati tān sarvān anuttarāyāṃ samyaksaṃbodhau samādāpayati |
三者令那些眾生成熟，令這一切眾生建立在阿耨多羅三藐三菩提。
Prādeśika-yāna-aspṛhaṇatayā | ebhiḥ kāśyapa caturbhir iti ||
四者不渴望有限的車乘。迦葉！是名四種。
Siṃha-paripṛcchāyām apy āha | na jātu dharma-dānasya antarāyaṃ karoti yaḥ | tena asau labhate kṣipraṃ loka-nāthehi saṅgamam || 在師子王所問經中也說：那位絕不會給布施法者制造障礙的人。以此，這個人速疾得與諸佛相會。
tathā jāti-smarād dharma-dānāj jānīṣva evaṃ kumāraka iti ||
太子！同樣的，你應該知道，因為布施法，能得宿命念。
Tathā atra eva | bodhicittaṃ na riñcati tena sarvāsu jātiṣu | svapna-antare 'pi tac-cittaṃ kiṃ punar yadi jāgrataḥ || 彼經又云：以此，生生世世，不捨菩提心，縱使在夢寐中，也有此菩提心，況復今覺時。
āha | yeṣu virati-sthāneṣu grāmeṣu nagareṣu vā | samādāya iti bodhāya tena cittaṃ na riñcati ||
又云：若在停留之處，或聚落、城邑，如此行動為了菩提，因此，他不捨菩提心。
Ārya-mañjuśrī-buddha-kṣetra-guṇa-vyūha-alaṃkāra-sūtre 'py āha | caturbhir dharmaiḥ samanvāgato bodhisatvaḥ praṇidhānān na calati || pe || 在聖文殊莊嚴佛剎功德經中也說：菩薩成就四法，不離本願。乃至。
Nihata-mānaś ca bhavati īrṣya-mātsarya-parivarjakaś ca bhavati para-saṃpadaṃ ca dṛṣṭvā ātta-manā bhavati iti | 已離憍慢，也已捨嫉妬、慳貪。而且，見他人成就，心大歡喜。

10. idam eva pātrabodhicittasya sphuṭataram asaṃpramoṣakāraṇaṃ yat tatraiva ratnakūṭe 'bhihitam | sarveryāpatheṣu bodhicittaparikarmaṇatayā | bodhicittapūrvaṅgamatayā ceti || tathā hi candrapradī-pasūtre pāṭhaḥ | ārocayāmi prativedayāmi vo yathā yathā bahulu vitarkayen naraḥ tathā tathā bhavati tannimnacittaḥ tehī vitarkehi tanniśritehīti || avasādo 'py annartha etadvarjanaṃ ca ratna-meghe dṛṣṭaṃ | iha bodhisatvo naivaṃ cittam utpādayati | duṣprāpā bodhir manuṣyabhūtena satā | idaṃ ca me vīryaṃ parīttaṃ ca kusīdo 'haṃ bodhiś cādīptaśiraścailopamena bahūn kalpān | bahūni kalpaśatāni bahūni kalpasahasrāṇi samudānetavyā | tan nāham utsahae īdṛśaṃ bhāram udvoḍhuṃ || kiṃ tarhi bodhisatvenaivaṃ cittam utpādayitavyaṃ | ye 'pi te 'bhisaṃbuddhās tathāgatā arhantaḥ samyaksaṃbuddhā ye cābhisaṃbuddhyante ye vābhisaṃbhotsyante 'pīdṛśenaiva nayena īdṛśyā pratipadā | īdṛśenaiva vīryeṇābhisaṃuddhā abhisaṃbudhyante 'bhisaṃbhotsyante ca | yāvan na te tathāgatabhūtā evābhisaṃbuddhāḥ | aham api tathā tathā ghaṭiṣye tathā tathā vyāyaṃsye sarvasatva-sādhāraṇena vīryeṇa sarvasatvārambaṇena vīryeṇa yathāham annuttarāṃ samyaksaṃbodhim abhi-saṃbhotsyae iti ||
[英譯] The way to avoid the loss above described of the thought of  enlightenment [of a duly qualified person], is still more clearly  set forth in this same work, the Ratnakuta : "in every bodily  posture to have ready the thought of enlightenment, as a  foundation for the action."   So we read in the Candrapradipa Sutra : " I declare and  make known to you : In proportion as a man exercises his  mind, [54] so his heart becomes fully engrossed through his  reasonings fixt upon their aim."   Despondency is an evil, and we see how to avoid it in the  Ratnamegha.  " Now the Bodhisatva must not let himself think thus : Hard to attain  is enlightenment while one is but a man ; see my energy  and small it is ; indolent I am, and enlightenment must be sought and won through hundreds and thousands of seons by a saint whose head-dress is radiant with light. I am not equal  to bearing such a load. " The Bodhisatva then must let himself think in this way : 'The Tathagata saints of supreme and full enlightenment in the  past, present, or future gain it in each case by a way or method  such as this, in fact by this selfsame energy they gain it, until they become Tathagatas and attain to supreme enlightenment. So I too will strive and endeavour by the energy  which is the common attribute and the support of all beings to gain the incomparable and perfect enlightenment.'
[法護譯] 論曰：如是於菩提心開發，無妄失故。如《寶積經》說：一切威儀進止皆菩提心事業，是心由過去菩提心故。又《月燈三昧經》偈云：若人多疑惑，應受我教勅，由得此深心，彼疑當出離。論曰：不澄厚是難，遠離此者見。《寶雲經》說：菩薩發如是心，以我精進怯弱下劣及懈怠故，修習菩提自謂難得。如是於無量多百千劫之所積集，如救頭然方證菩提。我今棄捨如是重擔。云何菩薩發如是謂言？所有三世如來正等正覺，精進修行方現等覺，乃至如是非不長時現成正覺。我今亦應於多劫中護持攀緣，為諸眾生積集精進，當得阿耨多羅三藐三菩提。
idam eva pātra-bodhi-cittasya sphuṭa-taram asaṃpramoṣa-kāraṇaṃ yat tatra eva ratnakūṭe 'bhihitam | 對於有能力者的菩提心而言，這個不迷惑的方法是比較清楚的，在寶積經中也說到。
sarva-īryāpatheṣu bodhicitta-parikarmaṇatayā | bodhicitta-pūrvaṅgamatayā ca iti ||
在一切威儀進止中，皆菩提心的準備，是菩提心的前行。
tathā hi candra-pradīpa-sūtre pāṭhaḥ | ārocayāmi prativedayāmi vo yathā yathā bahulu vitarkayen naraḥ tathā tathā bhavati tan-nimna-cittaḥ tehī vitarkehi tan-niśritehi iti || 同樣的，因為在月燈三昧經中我們讀到：我對你們說，讓你們知道，隨著這個人多沈思，這樣，他的心就傾向於它，經由這些思考，專注於他的目標。
avasādo 'py anartha etad-varjanaṃ ca ratna-meghe dṛṣṭaṃ | 沮喪也是無益，而遠離此者，見寶雲經。
iha bodhisatvo na evaṃ cittam utpādayati | duṣprāpā bodhir manuṣya-bhūtena satā | idaṃ ca me vīryaṃ parīttaṃ ca kusīdo 'haṃ bodhiś ca ādīpta-śiraś-caila-upamena bahūn kalpān | bahūni kalpa-śatāni bahūni kalpa-sahasrāṇi samudānetavyā | tan na aham utsaha īdṛśaṃ bhāram udvoḍhuṃ ||
在這個世間，菩薩不發如是心：因為是人的緣故，菩提是難得。而且我的能量及局限，我是懈怠的。經由多劫、多百劫、多千劫，如頭衣然，方證菩提。我不堪荷負如是重擔。
kiṃ tarhi bodhisatvena evaṃ cittam utpādayitavyaṃ | ye 'pi te 'bhisaṃbuddhās tathāgatā arhantaḥ samyaksaṃbuddhā ye ca abhisaṃbuddhyante ye vā abhisaṃbhotsyante 'pi īdṛśena eva nayena īdṛśyā pratipadā | īdṛśenaiva vīryeṇa abhisaṃuddhā abhisaṃbudhyante 'bhisaṃbhotsyante ca | yāvan na te tathāgatabhūtā eva abhisaṃbuddhāḥ | 在那種情況下，菩薩應該發如是心是什麼呢？那些已現等覺的諸如來、應供、正等覺，以及現等覺，或將現等覺，確實也是按照相同的方法，按照相同的修行，按照相同的精進，已現等覺、現等覺，以及將現等覺。乃至他們不是成為如來之後，才現等覺。
aham api tathā tathā ghaṭiṣye tathā tathā vyāyaṃsye sarvasatva-sādhāraṇena vīryeṇa sarvasatva-ārambaṇena vīryeṇa yathā aham anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyae iti || 我亦將如是努力、勇悍，以與一切眾生相同的精進，以對一切眾生支持的精進。如此我將現等覺阿耨多羅三藐三菩提。

11. punar aparo 'nnartho ratnakūṭe dṛṣṭaḥ | aparipāciteṣu satveṣu viśvāso bodhisatvasya skhalitaṃ abhājanībhūteṣu satveṣūdārabuddhadharmasaṃprakāśanāt bodhisatvasya skhalitaṃ || udārādhimukti-keṣu satveṣu hīnayānasaṃprakāśanād bodhisatvasya skhalitam iti | samyaksmṛtyupasthiteṣu śīlavat-su kalyāṇadharmeṣu prativimānanā duḥśīlapāpadharmasaṃgrahā bodhi-satvasya skhalitam iti || annadhimuktir apy annarthaḥ | yathoktaṃ rāṣṭrapālasūtre | yasya adhimukti na vidyati buddha-dharmagaṇe ca na tasya dhimuktiḥ | śikṣavrateṣu na tasya dhimuktiḥ pāpamates tirapāyamukhasya || sa itaś cyuto manujeṣu karmavaśād abudho hi vimūḍhaḥ | narakeṣv atha tiryagatīṣu pretagatīṣu ca vindati duṣkham || iti asya visarjanaṃ ratnakūṭe 'bhihitaṃ dṛṣṭaṃ | yeṣu cāsya gambhīreṣu buddhi-nāvagāhate | tatra tathāgata eva sākṣīti kṛtvā na pratikṣipati | tathāgata eva janīte | nāhaṃ jāne | annantā buddhabodhir nānādhimuktikatayā tathāgatānāṃ satveṣu dharmadeśanā pravarttatae iti || vaiyāvṛtyavartamānenānnarthavivarjanakuśalena bhavitavyaṃ | bodhisatvaprātimokṣe hi saha-dhārmike dharmaśravaṇe | tathāgatapūjāyāṃ ca vaiyāvṛtyam upadiṣṭaṃ |
[英譯] Again, another evil is seen in the Ratnakuta. Ill-judged Instruction. " That the Bodhisatva should confide  in those who are immature, is a mistake ; and that he should  explain the exalted doctrine of the Buddha to unworthy  vessels, is a mistake : or again, it is a mistake in him to impart  the Lesser Way to those whose mind is set upon high things,  and it is a mistake with those who have mindfulness and  other virtues fully developed and all good qualities besides,  to show them a slighting spirit which picks out the qualities  which are vicious and evil." Want of devoted enthusiasm is also an evil, as it is said in  the Rāshtrapāla Sutra : " In whomsoever is not devotion for Buddha found, he  cannot have devotion for his Law and his order ; nor has he  devotion for rules and discipline ; his mind is evil, and his  face is set towards the Three Hells. And when he leaves  the present birth, fool and blind that he is ! he is doomed by  the force of Action to find pain, be it amongst men or in hell, amongst brutes or ghosts." The eschewing of this fault we found laid down in the  Ratnakuta : ' If there are depths which his wit cannot  sound he does not in this case deny; for he feels, Here the  Tathagata alone is my witness, the Tathagata knows, I do not  know : boundless is the enlightenment of the Buddhas. The  preaching of the Law is always going on, while the Tathagatas take account of the variety of dispositions in the audience' Moreover, it is when one is actively engaged in service that  one should be skilful in avoiding all these evils. For in the  Bodhisatvaprātimoksha we find service enjoined, both in the  form of listening to the Law and of worshipping the Tathagata  in the company of fellow-behevers.
[法護譯] 論曰：復說是難。《寶積經》云：於未成熟眾生而同善巧，是菩薩錯謬。於非法器眾生示以諸佛深廣妙法，是菩薩錯謬。於廣大信解眾生示下劣乘，是菩薩錯謬。論曰：不信解是難。如《護國經》云：謂於佛法僧寶不生信解，亦不信解學杜多行，亦不信解罪福等事。住是過失門者，由此死已設生人中受癡冥報，後受地獄餓鬼畜生之苦。論曰：為離此者見，《寶積經》說：若人於甚深法無所入解、不生誹謗，如來如是證知。又云：然我不能知解，但於無量諸佛菩提種種信解故。如來為此眾生說正法行。論曰：應知捨善營事行是難。故《菩薩別解脫經》云：於行法比丘所為供養佛，聽聞妙法親近營事。
punar aparo 'nartho ratnakūṭe dṛṣṭaḥ | aparipāciteṣu satveṣu viśvāso bodhisatvasya skhalitaṃ
復有無益，見於寶積經中。對於未成熟眾生信任，是菩薩錯謬。
abhājanībhūteṣu satveṣu udāra-buddha-dharma-saṃprakāśanāt bodhisatvasya skhalitaṃ ||
對於非法器眾生，示以深廣的諸佛妙法，是菩薩錯謬。
Udāra-adhimuktikeṣu satveṣu hīna-yāna-saṃprakāśanād bodhisatvasya skhalitam iti |
對於廣大信解眾生，示下劣乘，是菩薩錯謬。
Samyak-smṛty-upasthiteṣu śīlavatsu kalyāṇa-dharmeṣu prativimānanā duḥśīla-pāpa-dharma-saṃgrahā bodhisatvasya skhalitam iti || 對於安住於正念、有戒、善法的眾生，不尊敬。對於惡戒、惡法的眾生，卻保護，是菩薩錯謬。
anadhimuktir apy anarthaḥ | yathā uktaṃ rāṣṭra-pāla-sūtre | yasya adhimukti na vidyati buddhe dharma-gaṇe ca na tasya dhimuktiḥ | śikṣa-vrateṣu na tasya dhimuktiḥ pāpa-mates tira-pāya-mukhasya || 復有無益，不信解。如護國經中說：若於佛，無有信解，則彼於法、僧，亦無信解。於學、戒，亦不信解。他的心是惡的，面向三惡趣。
sa itaś cyuto manujeṣu karma-vaśād abudho hi vimūḍhaḥ | narakeṣv atha tirya-gatīṣu preta-gatīṣu ca vindati duṣkham || 他由此死已，設生人中，因為業的力量，無智、愚癡。或是在諸地獄、餓鬼、畜生趣中，受苦。
iti asya visarjanaṃ ratna-kūṭe 'bhihitaṃ dṛṣṭaṃ | yeṣu ca asya gambhīreṣu buddhinā avagāhate |
遠離此過失，於寶積經中所收集中，可以看見：若對於甚深法，以他的智，不能進入。
tatra tathāgata eva sākṣī iti kṛtvā na pratikṣipati | tathāgata eva janīte | na ahaṃ jāne |
在那種情況下，心想：如來確實是有眼者。所以，他不會誹謗。 如來確實知道，我不知道。
anantā buddha-bodhir nānā-adhimukti-katayā tathāgatānāṃ satveṣu dharma-deśanā pravarttata iti ||
佛菩提是無量。由於考慮眾生的種種信解，諸如來對眾生，生起法的教導。
Vaiyāvṛtya-vartamānena anartha-vivarjana-kuśalena bhavitavyaṃ |
正在行於營事的時候，必須要有捨離無利益的技巧。
bodhisatva-prātimokṣe hi saha-dhārmike dharma-śravaṇe | tathāgata-pūjāyāṃ ca vaiyāvṛtyam upadiṣṭaṃ | 因為，在菩薩別解脫中，有說到營事。在同法者比丘所，聽聞妙法，以及供養佛。

12. tatra yā vṛttiḥ sā ratnarāśisūtrād āgatā | tatra vaiyāvṛtyakareṇa bhikṣuṇā sarvabhikṣusaṃghasya cittam abhirādhayitavyaṃ | tatra ye bhikṣava āraṇyakāḥ prāntaśayyāsanikās teṣāṃ |vaiyāvṛtyakareṇa bhikṣuṇā sarveṇa sarvaṃ na karmasamutthānaṃ dātavyaṃ | yadi punar āraṇyakasya bhikṣoḥ saṃgha-paryāpannaṃ śaikṣakaṃ karma prāpnuyāt | etena vaiyāvṛtyakareṇa bhikṣuṇātmanaiva tat kartavyaṃ | anyataro vā bhikṣur adhyeṣyo na punaḥ sa āraṇyako bhikṣur utpīḍayitavyas tatra yo bhikṣuḥ piṇḍa-cāriko bhavati tasya tena vaiyāvṛtyakareṇa bhikṣuṇā praṇītabhojaneṣu saṃvibhāgaḥ kartavyaḥ |tatra kāśyapa yo bhikṣur yogācārī bhavati | tasya tena vaiyāvṛtyakareṇa bhikṣuṇānulomikāny upakara-ṇāny upasaṃhartavyāni glānapratyayabhaiṣajyapariṣkārāś ca | yasmiṃś ca pradeśe sa yogācārī bhikṣuḥ prativasati tasmin pradeśe na uccaśabdaḥ kartavyaḥ | rakṣitavyo vaiyāvṛtyakareṇa bhikṣuṇā yogācārī bhikṣuḥ | śayyāsanopastambhanāsya kartavyā | praṇītāni ca saṃpriyāṇi yogācāra-bhūmyanukūlāni khādanīyabhoja-nīyāny upanāmayitavyāni || pe ||ye bhikṣavo bāhuśrutye 'bhiyuktā bhavanti teṣām utsāho dātavyaḥ | yāvat te 'pi parirakṣitavyāḥ | ye dhārmakathikā bhikṣavo bhaviṣyanti | teṣāṃ pratīhāradharmatā kartavyā | yāvad dhārmaśravaṇikāś codyojayitavyāḥ parṣan-maṇḍalaṃ parisaṃsthāpayitavyaṃ | sāṃkathyamaṇḍalaṃ viśodhayitavyaṃ yāvat sādhukārabahulena cāsya bhavitavyaṃ || pe || na kvacid vastuni aiścaryasaṃjñotpādayitavyā | kiyat parīttam api kāryaṃ saṃghamatena kartavyaṃ | na svamatena yāvan na sāṃghikaś cāturdiśasāṃghikena saṃsṛṣṭaḥ kartavyaḥ | evaṃ viparyayād evaṃ staupikena sahānyonyasaṃsargapratiṣedhaḥ | yadi cāturdiśe saṃghe vaikalyaṃ bhavet sāṃghikaś ca lābha utsado bhavet tena vaiyāvṛtyakareṇa bhikṣuṇā bhikṣu-saṃgham ekamānasaṃ kṛtvā | sāṃghikalābhāc cāturdiśasāṃghikakāryaṃ kartavyaṃ | evaṃ stūpe 'pi pralugne 'yam eva vidhir dāyakān dānapatīn vā samādāpya pratisaṃskartavya ity ājñā | yadi punaḥ kāśyapa kiyad bahur api staupiko lābho bhavet | sa vaiyākṛtyakareṇa na saṃghena cāturdiśasaṃghe upanāmayitavyaḥ | tat kasmād dhetoḥ | yā staupikā antaśa ekadaśāpi śrāddhaiḥ prasādabahulair niryātitā bhavati | sā sadevakasya lokasya caityaṃ |
[英譯] And what is meant by being thus actively engaged we  deduce from the Ratnarāsi Sutra. " In this case, the monk who does service must win the  approval of the whole Order. In cases where monks live in the  forest, and have bed and board in remote places, the monk who  is engaged in service must not offer every kind of service indiscriminately to them. But if, on the other hand, a disciple's task included in the routine of the Order should fall to the lot  of the monk dwelling in the forest, then our serving monk must  either do this himself, or must induce yet another monk to do  it ; but in any case the forest-dweliing monk must not be  pressed. Then again : In a case where a monk goes his begging-rounds, then your serving monk must give him a share of any  choice food which he may have. Then too, O Kasyapa, in a  case where a monk practises self-discipline, your serving monk  must collect means of assistance suitable to the occasion, and  also requisites, medicaments, and appurtenances for any bodily  failure ; and in the place where this monk lives no loud noise  must be allowed ; but the serving monk must watch over the  monk under discipline, must prop up his bed or seat, and must  offer him food both hard and soft, pleasant, acceptable, and  suited to the character of his disciplinary course . . . Monks  who are devoted to the acquirement of knowledge he must  inspire with energy," [56] . . . and so onto "they also need  his watchful care. For the monks who are preachers he  must do duty as doorkeeper ; and until the congregation has to be dismissed, the assembly-room must be kept in order. In a  connected discourse the room must be kept clear until there is  the abundant applause which is his due.
[法護譯] 論曰：彼營事行，如《寶積經》說：佛言：營事比丘於諸比丘眾應護持是心。若阿蘭若比丘樂空寂處坐，彼營事比丘於一切時處不應役使。時阿蘭若比丘設入眾學處而得役使，是營事比丘應代彼作，或別請比丘代彼阿蘭若比丘作故。若有行乞食比丘，彼營事比丘應與美膳而供給之。復次迦葉！若有比丘得離扼者，彼營事比丘隨其所須一切給與，所謂飲食衣服臥具醫藥。若離扼比丘所住之處，不應高聲，彼營事比丘於離扼比丘所近住坐臥為作防護，隨其所樂上妙飲膳而供給之。又云：若有多聞比丘，應當勇悍乃至守護。若有說法比丘，應當為法乃至就座聽法。住法會處或論議場清淨之處，乃至應當三唱善哉。
tatra yā vṛttiḥ sā ratna-rāśi-sūtrād āgatā | tatra vaiyāvṛtya-kareṇa bhikṣuṇā sarva-bhikṣu-saṃghasya cittam abhirādhayitavyaṃ | 在彼處，若彼營事的情況，則來自寶聚經。在那種情況下，行營事比丘必須博得諸比丘眾內心的支持。
tatra ye bhikṣava āraṇyakāḥ prānta-śayyā-āsanikās teṣāṃ | vaiyāvṛtya-kareṇa bhikṣuṇā sarveṇa sarvaṃ na karma-samutthānaṃ dātavyaṃ | 在那種情況下，若比丘們住在阿蘭若，在遙遠的地方，有床與坐具。行營事比丘不應該給與他們一切的工作。
yadi punar āraṇyakasya bhikṣoḥ saṃgha-paryāpannaṃ śaikṣakaṃ karma prāpnuyāt |
又如果是屬於僧團日常學徒的工作，應該分配給阿蘭若比丘。
etena vaiyāvṛtya-kareṇa bhikṣuṇā ātmanā eva tat kartavyaṃ | anyataro vā bhikṣur adhyeṣyo
這位營事比丘自己應代彼作。或是別請比丘代彼阿蘭若比丘作。
na punaḥ sa āraṇyako bhikṣur utpīḍayitavyas
又，不應該逼迫這位阿蘭若比丘工作。
tatra yo bhikṣuḥ piṇḍa-cāriko bhavati tasya tena vaiyāvṛtya-kareṇa bhikṣuṇā praṇīta-bhojaneṣu saṃvibhāgaḥ kartavyaḥ | 另一種情況，若有行乞食比丘，彼營事比丘應與美膳而供給之。
tatra kāśyapa yo bhikṣur yogācārī bhavati | tasya tena vaiyāvṛtyakareṇa bhikṣuṇā anulomikāny upakaraṇāny upasaṃhartavyāni glāna-pratyaya-bhaiṣajya-pariṣkārāś ca | 復次，迦葉！另一種情況，若有比丘是瑜伽行者，彼營事比丘應該給與適合的協助，以及病緣醫藥資身什物。
yasmiṃś ca pradeśe sa yogācārī bhikṣuḥ prativasati tasmin pradeśe na ucca-śabdaḥ kartavyaḥ |
而且，若瑜伽行比丘所住之處，彼處不應高聲。
rakṣitavyo vaiyāvṛtyakareṇa bhikṣuṇā yogācārī bhikṣuḥ |
彼營事比丘應該保護瑜伽行比丘。
Śayyā-āsana-upastambhanā asya kartavyā |
必須提供臥床、坐具、生活必需品給他。
praṇītāni ca saṃpriyāṇi yogācāra-bhūmy-anukūlāni khādanīya-bhojanīyāny upanāmayitavyāni || pe ||
必須提供上妙飲膳，隨順瑜伽行的情況，而供給之。乃至。
ye bhikṣavo bāhuśrutye 'bhiyuktā bhavanti teṣām utsāho dātavyaḥ | yāvat te 'pi parirakṣitavyāḥ |
若有比丘精勤於多聞，必須給與力量乃至守護他們。
ye dhārma-kathikā bhikṣavo bhaviṣyanti | teṣāṃ pratīhāra-dharmatā kartavyā | yāvad dhārma-śravaṇikāś ca udyojayitavyāḥ parṣan-maṇḍalaṃ parisaṃsthāpayitavyaṃ |
若有比丘是說法者，他必須執行看門人的責任。乃至必須鼓勵聞法者，以及令聚會的地方保持秩序。
Sāṃkathya-maṇḍalaṃ viśodhayitavyaṃ yāvat sādhukāra-bahulena ca asya bhavitavyaṃ ||
必須令論議場地保持清淨，乃至他應該得到許多善哉。

13. pe || na kvacid vastuni aiścaryasaṃjñotpādayitavyā | kiyat parīttam api kāryaṃ saṃghamatena kartavyaṃ | na svamatena yāvan na sāṃghikaś cāturdiśasāṃghikena saṃsṛṣṭaḥ kartavyaḥ | evaṃ viparyayād evaṃ staupikena sahānyonyasaṃsargapratiṣedhaḥ | yadi cāturdiśe saṃghe vaikalyaṃ bhavet sāṃghikaś ca lābha utsado bhavet tena vaiyāvṛtyakareṇa bhikṣuṇā bhikṣu-saṃgham eka-mānasaṃ kṛtvā | sāṃghikalābhāc cāturdiśasāṃghikakāryaṃ kartavyaṃ | evaṃ stūpe 'pi pralugne 'yam eva vidhir dāyakān dānapatīn vā samādāpya pratisaṃskartavya ity ājñā | yadi punaḥ kāśyapa kiyad bahur api staupiko lābho bhavet | sa vaiyākṛtyakareṇa na saṃghena cāturdiśasaṃghe upanāmayi-tavyaḥ | tat kasmād dhetoḥ | yā staupikā antaśa ekadaśāpi śrāddhaiḥ prasādabahulair niryātitā bhavati | sā sadevakasya lokasya caityaṃ | kaḥ punar vādo ratnaṃ vā ratnasaṃmataṃ vā yac ca stūpe cīvaraṃ niryātitaṃ bhavati | tat tatraiva tathāgatacaitye vātātapavṛṣṭibhiḥ parikṣayaṃ gacchatu | na punaḥ staupikaṃ cīvaraṃ hiraṇyamūlyena parivartayitavyaṃ | na hi staupikasya kaścid argho nāpi stūpasya kenacid vaikalyaṃ yo hi kaścit kāśyapa vaiyāvṛtyakaro bhikṣū ruṣṭacittaḥ śīlavatāṃ dakṣiṇīyānām [doubtful] aiśvaryād ājñaptiṃ dadāti sa tenākuśalena karmaṇā narakagāmī bhavatīti | yadi manuṣyalokam āgacchati dāso bhavati parakarmakaro lābhī ca bhavati khaṭacapeṭapracaṇḍa-prahārāṇāṃ |
[英譯] In no case must  he associate with any object the notion of personal ownership. Any transaction, however small, must be done by sanction of  his Order, not by his own ; " and so on, until these words : " The  [property] of his Order must not be confused with that of the  oecumenical Order, and vice versa. What belongs to the stupa in each case must not be made matter for traffic to and fro. But if a deficit should arise in the oecumenical Order, and  if the receipts of the local Order should amount to a surplus,  then our serving monk, after gaining an unanimous vote of  the monks of his Order, may do the business of the oecumenical  Order by drawing on the receipts of the local Order. So too  when a stupa is broken down, the same principle holds good :  he must beg from givers and generous folk and thus restore it :  such is the ordinance. If on the other hand the receipts of  the stupa are somewhat in excess of the ordinary, the serving  monk must not hand them over either to his Order or to the  oecumenical Order. And why so ? Whatever belongs to the  stupa, even unto a single fringe, dedicated by believers rich  in devotion, that is in essence a shrine for gods and men : how  much more a gem, or object esteemed as such, or the hangings  for the sanctuary that are dedicated. Suppose that hanging in  that same shrine of the Tathagata fall into decay by the action  of wind, sun, and rain : but a hanging which belongs to the  stupa must not be bartered for gold. For that which belongs to a stupa has no market price, and a stupa has no deficit in  any respect. "Any serving monk, kāśyapa, who in a fit of anger plays  the tyrant over virtuous and worshipful men, for that unholy  deed is on his way to hell ; or if born again in the world of men  he becomes a slave, or has to take his orders from others, and  to get cuffs and buffetings and violent blows.
[法護譯] 以要言之，不應於所有物起自在想，設少有辦事，眾許方作，勿自許用，乃至現前僧物、四方僧物不相掍聚，及佛塔物更互積聚，應善遮防如是顛倒。若四方僧物與現前僧物互有疑濫，彼營事比丘應白眾言：此現前僧及四方僧利養事，應同意施作。如是佛塔朽壞，應求施者而為興作，是佛教勅。復次迦葉！若佛塔物多，彼營事比丘不應分與現前僧及四方僧。所以者何？以佛塔物下至十分之一，皆是淨信，何得多取？諸天世人生佛塔想，況復珠寶皆即寶故。若取佛塔衣於如來制底，寧使風雨曝爛散滅，不應以寶貿易此衣，如來塔衣無有人能善作價者。又佛無所須故。佛言：迦葉！若營事比丘以惡心故，於持戒者為手供給自在役使，以不善業墮大地獄。設得為人作世奴僕，希求財利為他役使毀罵打撲。
pe || na kvacid vastuni aiścarya-saṃjñā utpādayitavyā |
以要言之，對於任何地方的事物，他都不應該起自在想。
kiyat parīttam api kāryaṃ saṃgha-matena kartavyaṃ | na sva-matena yāvan na sāṃghikaś cātur-diśa-sāṃghikena saṃsṛṣṭaḥ kartavyaḥ | evaṃ viparyayād evaṃ staupikena saha-anyonya-saṃsarga-pratiṣedhaḥ | 縱使處理的事情是多麼的微小，必須以眾許方作，勿自許用。乃至現前僧物，不與四方僧物相互雜聚。反之亦然。與佛塔物更互積聚，應善遮防。
yadi cāturdiśe saṃghe vaikalyaṃ bhavet sāṃghikaś ca lābha utsado bhavet tena vaiyāvṛtya-kareṇa bhikṣuṇā bhikṣu-saṃgham eka-mānasaṃ kṛtvā | sāṃghika-lābhāc cātur-diśa-sāṃghika-kāryaṃ kartavyaṃ | 如果，在四方僧物中，可能匱乏。而且現前僧物的利養，可能過剩。彼營事比丘，在得到比丘僧的一致意見之後，從現前僧的利養，可以作為四方僧利養事。
evaṃ stūpe 'pi pralugne 'yam eva vidhir dāyakān dāna-patīn vā samādāpya pratisaṃskartavya ity ājñā
當佛塔朽壞的情況下，這個原則也是這樣。向施者、施主求取之後，必須修復。是佛教勅。
yadi punaḥ kāśyapa kiyad bahur api staupiko lābho bhavet | sa vaiyākṛtyakareṇa na saṃghena cātur-diśa-saṃghe upanāmayitavyaḥ | 復次，迦葉！如果佛塔物可能很多，彼營事比丘不應分與現前僧及四方僧。
tat kasmād dhetoḥ | yā staupikā antaśa ekadaśā api śrāddhaiḥ prasāda-bahulair niryātitā bhavati | sā sadevakasya lokasya caityaṃ | kaḥ punar vādo ratnaṃ vā ratna-saṃmataṃ vā yac ca stūpe cīvaraṃ niryātitaṃ bhavati | 所以者何？若佛塔物，下至十分之一，皆由多淨信者所貢獻。諸天世人生佛塔想。更何況又是珠寶，或是被認為是珠寶之物，或是佛塔衣，都是由多淨信者所貢獻。
tat tatra eva tathāgata-caitye vāta-ātapa-vṛṣṭibhiḥ parikṣayaṃ gacchatu | na punaḥ staupikaṃ cīvaraṃ hiraṇya-mūlyena parivartayitavyaṃ | na hi staupikasya kaścid argho na api stūpasya kenacid vaikalyaṃ 於如來制底衣，由於風、日、雨，曝爛散滅。不應該以金價來貿易此衣。因為，如來塔衣無有人能善作價者。又佛塔無所須故。
yo hi kaścit kāśyapa vaiyāvṛtya-karo bhikṣū ruṣṭa-cittaḥ śīla-vatāṃ dakṣiṇīyānām [doubtful] aiśvaryād ājñaptiṃ dadāti sa tena akuśalena karmaṇā naraka-gāmī bhavati iti |
迦葉！因為，若任何營事比丘，其心暴惡，對於持戒者、應尊敬者，因為權力，給與這些人下命令。則他以此不善業，墮地獄中。
yadi manuṣya-lokam āgacchati dāso bhavati para-karma-karo lābhī ca bhavati khaṭa-capeṭa-pracaṇḍa-prahārāṇāṃ | 設得為人，作世奴僕，希求財利，為他役使，打、摑、可怕的毆打。

14. pe | daṇḍakarmabhayatarjitaṃ bhikṣuṃ karoty akālapreṣaṇam akālajñaptiṃ dadāti | sa tenākuśa-lena karmaṇā bahuśaṅkur nāma pratyekanarakas tatrāsyopapattir bhavati | yāvat sahasraviddhaḥ kāyo bhavati | ādīptaḥ | pradīptaḥ saṃprajvalitaḥ | pe | yojanaśatavistārapramāṇā jihvā bhavati | tasya tatra jihvendriye bahūni śaṅkuśatasahasrāṇi ādīptāni ayomayāni nikhātāni bhavanti | yo hi kaścit kāśyapa vaiyavṛtyakaro bhikṣur āgatāgataṃ sāṃghikaṃ lābhaṃ sannidhiṃ karoti na kālānukālaṃ dadāti | udvaśyāpayitavyā viheṭhayitvā dadāti | keṣāñcin na dadāti | sa tenākuśalamūlena jaṅghā nāma gūthamṛtikāpretayonis tatrāsyopapattir bhavati | tatrāsyānye pretā bhojanaṃ gṛhītvāpadarśa-yanti | sa udvaśyamānas tadbhojanam animiṣābhyāṃ netrābhyāṃ paśyamānaḥ kṣutpi-pāsāparigato duṣkhāṃ | vedanāṃ vetti na ca varṣasahasreṇāpi tasya bhojanasya lābhī bhavati | yad api kadācit karhicid bhojanaṃ labdhaṃ bhavati tad uccāraṃ bhavati pūyaśoṇitaṃ veti ||
[英譯] Suppose  he give to a monk an untimely errand or untimely order, with  threats putting him in bodily fear of chastisement, the hell to  requite that unholy deed is called Bahusanku, and there he is  reborn, until his body is pierced in a thousand places, is burnt  and consumed in the flames : his tongue grows out to the  measure of a hundred leagues ; and there in his tonguenerves myriads of heated iron spikes are embedded.   ''Again, whatsoever serving monk makes a hoard of the  corporate revenue as it comes in, and does not produce it  punctually when it is due, or produces it with a contemptuous  or injurious expression, or withholds it from certain creditors :  such an one, as wages for this unholy conduct, is born in the  womb of a ghost belonging to the hell of Filth called Jangha. There other ghosts get food and show it to him : the butt of  their scoffing, he eyes the food with fixed stare, a prey to hunger  and thirst, terrible is the torment he endures, and never does  he get the food even in a thousand years ; and if by any means  he does get it, then it turns into ordure or pus and blood."
[法護譯] 以要言之，或於比丘更作新制，恐畏謫罰非時役使，是營事比丘以不善根墮大地獄，名曰多釘乃至千釘釘身，熾然猛焰成大火聚。又總略云，其舌廣長百由旬量，於舌根上每百千釘熾然猛火，難堪難忍。佛言：迦葉！又營事比丘若來若去，得僧利養慳惜拘藏，或應時不時與、或困苦與，乃至不與。是營事比丘以不善根故，死墮餓鬼，名食糞丸。有大力鬼持以示之，初不得近，然於糞丸仰目諦視，受飢渴苦經百千歲，於其飲食了不可得。設有少得，由險惡行悉成糞穢。
pe | daṇḍa-karma-bhaya-tarjitaṃ bhikṣuṃ karoty akāla-preṣaṇam akāla-jñaptiṃ dadāti |
以要言之，假設他以謫罰恐怖來威脅比丘，給與非時的任務、非時的命令。
sa tena akuśalena karmaṇā bahu-śaṅkur nāma pratyeka-narakas tatra asya upapattir bhavati | yāvat sahasra-viddhaḥ kāyo bhavati | ādīptaḥ | pradīptaḥ saṃprajvalitaḥ |
是營事比丘，以不善業故，墮各各差別地獄，名曰多釘。乃至千釘釘身，熾然、猛焰，成大火聚。
pe | yojana-śata-vistāra-pramāṇā jihvā bhavati | tasya tatra jihvā-indriye bahūni śaṅku-śata-sahasrāṇi ādīptāni ayo-mayāni nikhātāni bhavanti |
又總略云。其舌廣長百由旬量，於其舌根上，釘上許多的百千釘，此釘是熾熱、是鐵所制成。
yo hi kaścit kāśyapa vaiyavṛtyakaro bhikṣur āgatāgataṃ sāṃghikaṃ lābhaṃ sannidhiṃ karoti na kāla-anukālaṃ dadāti | udvaśyāpayitavyā viheṭhayitvā dadāti | keṣāñcin na dadāti |
迦葉！因為，任何營事比丘，將已至僧團利養儲藏，在適當的時機，不準時地給與。或輕蔑、不公平地給與，一點也不給與。
sa tena akuśala-mūlena jaṅghā nāma gūtha-mṛttikā-preta-yonis tatra asya upapattir bhavati |
是營事比丘，以不善根故，死墮糞泥餓鬼，名 jaṅghā。
tatra asya anye pretā bhojanaṃ gṛhītvā apadarśayanti | sa udvaśyamānas tadbhojanam animiṣābhyāṃ netrābhyāṃ paśyamānaḥ kṣut-pipāsā-parigato duṣkhāṃ | vedanāṃ vetti na ca varṣa-sahasreṇa api tasya bhojanasya lābhī bhavati | yad api kadācit karhicid bhojanaṃ labdhaṃ bhavati tad uccāraṃ bhavati pūya-śoṇitaṃ vā iti || 有其他鬼眾持食物以示之，他正輕蔑、看著那個食物，以不閃動的雙眼。領受飢渴苦受。經千歲，於其飲食了不可得。縱使任何時候、時刻，所得的食物，悉成糞穢或膿血。

15. saṃgharakṣitāvadāne 'py annartha uktaḥ | yāṃs tvaṃ saṃgharakṣita satvān adrākṣīḥ kuḍyākārāṃs te bhikṣava āsan | taiḥ sāṃghikaṃ kuḍyaṃ śleṣmaṇā nāśitaṃ | tasya karmaṇo vipākena kuḍyākārāḥ saṃvṛttāḥ | yāṃs tvaṃ saṃgharakṣita satvān adrākṣīḥ stambhākārāṃs te bhikṣava āsan | taiḥ sāṃghika-staṃbhaḥ siṃhāṇakena nāśitaḥ | tena stambhākārāḥ saṃvṛttāḥ | yāṃs tvaṃ satvān adrākṣīr vṛkṣākārān patrākārān phalākārān te 'pi bhikṣava āsan | tair api sāṃghikāni vṛkṣapatrapuṣpaphalāni paudgalika-paribhogena paribhuktāni tena te vṛkṣapatrapuṣpaphalākārāḥ saṃvṛttāḥ | yāṃs tvaṃ satvān adrākṣī rajjvākārān saṃmārjanyākārāṃs te bhikṣava āsan | taiḥ sāṃghikā rajjusammārjanyaḥ paudgalika-paribhogena paribhuktās tena rajjvākārāḥ sammārjanyākārāś ca saṃvṛttāḥ | yaṃ tvaṃ satvam adrākṣīs taṭṭākāraṃ sa śrāmaṇeraka āsīt | sa taṭṭukaṃ nirmādayati | āgantukāś ca bhikṣavo 'bhyāgatāḥ | tair asau dṛṣṭaś ca pṛṣṭaś ca śrāmaṇeraka kim ayaṃ saṃghasya pānakaṃ bhaviṣyati | sa mātsaryopahatacittaḥ kathayati | kiṃ na paśyatha taṭṭukaṃ nirmāditaṃ pītaṃ pānakam iti | te vṛttā veleti nairāśyam āpannā hīnadīnavadanāḥ prakrāntāḥ | sa tasya karmaṇo vipākena taṭṭukākāraḥ saṃvṛttāḥ ||
[英譯] In the Tale of saṃgharakshita another evil is recounted. "The  beings which you have seen, O saṃgharakshita, in the form  of walls, were once monks. These people defiled walls belonging  to the Order with their spittle ; by the ripening of that deed  they have been brought to the form of walls. Those whom you  see as posts, defiled the pillars of the Order with snot, therefore  they have been turned into pillars. Those whom you see as  trees, leaves, flowers and fruits, were once monks who turned  to their individual enjoyment the trees, leaves, flowers and  fruits of the community, therefore they have become trees,  leaves, flowers, fruits. Those whom you see as a cord or a  besom, turned to their own individual use cords and besoms  belonging to the community, therefore they have become cords  and besoms. [58] The being whom you see yonder in the form  of a platter was once an ascetic : he was once rubbing down a  small platter ; some stranger monks arrived ; they saw him  and asked, What is this, O ascetic ? Will the Order be supping ?  In a fit of avarice he replied, Do you not see the platter is  clean ? the supper is over. Then the time is past, said they,  and become hopeless they departed with wretched and  dejected mien. By the ripening of this deed, he was made into  a platter.
[法護譯] 又《僧護緣起》亦說是難：佛告僧護比丘言：如汝所見，實非是壁，是地獄人。迦葉佛時，是出家人以非理洟唾污僧坊壁，由斯業報受肉壁苦，猛火燒然至今不息。又汝所見，實非是柱，是地獄人。如前非理以洟唾污僧坊柱，受肉柱苦至今不息。又汝所見，實非樹葉華果，是地獄人。如前非理於僧坊樹葉華果，獨先受用或與白衣，受肉樹等苦至今不息。又汝所見，實非緊索，是地獄人。如前非理於僧坊索，獨先受用或與白衣，受肉索苦至今不息。又汝所見，實非是杓，是地獄人。迦葉佛時而為沙彌，以慳誑心執杓摩拭，客比丘來，時彼沙彌見已背立。客比丘言：此眾有漿飲否？
彼慳悋心答如是言：汝何不見執杓摩拭，求欲飲水尚未可得。時客比丘到已默然，空無所得慚[赤+皮]而去。由斯業報受肉杓苦，如前不息。
Saṃgha-rakṣita-avadāne 'py anartha uktaḥ | 在僧護緣起中，亦說到另一種無益。
yāṃs tvaṃ saṃgharakṣita satvān adrākṣīḥ kuḍya-ākārāṃs te bhikṣava āsan |
僧護！如汝所見牆壁型式的眾生，他們曾經是比丘。
taiḥ sāṃghikaṃ kuḍyaṃ śleṣmaṇā nāśitaṃ | tasya karmaṇo vipākena kuḍyākārāḥ saṃvṛttāḥ |
他們以洟唾污僧坊壁，由斯業報，轉成為牆壁的型式。
yāṃs tvaṃ saṃgharakṣita satvān adrākṣīḥ stambha-ākārāṃs te bhikṣava āsan |
僧護！又汝所見柱子型式的眾生，他們曾經是比丘。
taiḥ sāṃghika-staṃbhaḥ siṃhāṇakena nāśitaḥ | tena stambhākārāḥ saṃvṛttāḥ |
他們以鼻涕污僧坊壁，由斯業報，轉成為柱子的型式。
yāṃs tvaṃ satvān adrākṣīr vṛkṣākārān patrākārān phalākārān te 'pi bhikṣava āsan |
僧護！又汝所見樹、葉、果型式的眾生，他們曾經是比丘。
tair api sāṃghikāni vṛkṣa-patra-puṣpa-phalāni paudgalika-paribhogena paribhuktāni tena te vṛkṣa-patra-puṣpa-phalākārāḥ saṃvṛttāḥ |
他們對於僧坊樹、葉、華、果，轉為自受用，由斯業報，轉成為樹、葉、華、果的型式。
yāṃs tvaṃ satvān adrākṣī rajjv-ākārān saṃmārjany-ākārāṃs te bhikṣava āsan |
僧護！又汝所見繩、掃帚型式的眾生，他們曾經是比丘。
taiḥ sāṃghikā rajju-sammārjanyaḥ paudgalika-paribhogena paribhuktās tena rajjv-ākārāḥ sammārjany-ākārāś ca saṃvṛttāḥ |
他們對於僧坊繩、掃帚，轉為自受用，由斯業報，轉成為繩、掃帚的型式。
yaṃ tvaṃ satvam adrākṣīs taṭṭa-ākāraṃ sa śrāmaṇeraka āsīt |
又汝所見盤子型式的眾生，他曾經是沙彌。
sa taṭṭukaṃ nirmādayati | āgantukāś ca bhikṣavo 'bhyāgatāḥ | tair asau dṛṣṭaś ca pṛṣṭaś ca śrāmaṇeraka kim ayaṃ saṃghasya pānakaṃ bhaviṣyati |
他摩拭盤子，客比丘們已來，他們看見彼沙彌，而問：此將是僧眾的漿飲否？
sa mātsarya-upahata-cittaḥ kathayati | kiṃ na paśyatha taṭṭukaṃ nirmāditaṃ pītaṃ pānakam iti |
彼心為慳悋所損，答如是言：你們不見盤子已摩拭乾淨了嗎？飲料已被喝了嗎？
te vṛttā velā iti nairāśyam āpannā hīna-dīna-vadanāḥ prakrāntāḥ |
他們如此說：時間已過了。他們變成絕望，面帶不愉快、沮喪而離開。
sa tasya karmaṇo vipākena taṭṭukākāraḥ saṃvṛttāḥ ||
由斯業報，轉成為盤子的型式。

16. yaṃ tvam satvam adrākṣīr udūkhalākāraṃ so 'pi bhikṣur āsīt | tasya pātrakarma pratyupasthitaṃ | tatra caikaḥ śrāmaṇerako 'rhan mudrāvāre niyuktaḥ | sa tenoktaḥ śrāmaṇeraka dadasva me khalis-tokaṃ kuṭṭayitveti | sa kathayati | sthavira tiṣṭha tāvan muhūrtaṃ vyagro 'smi paścāt kuṭṭayitvā dāsyāmīti | sa saṃjātāmarṣaḥ kathayati | śrāmaṇeraka yadi mama kalpate udūkhalaṃ spraṣṭuṃ tvām evāham udūkhale prakṣipya kuṭṭayeyaṃ | prāg eva khalistokam iti | sa śrāmaṇeraḥ saṃlakṣayati | tīvraparyavasthānaparyavasthito 'yaṃ | yady aham asmai prativacanaṃ dāsyāmi bhūyasyā mātrayā prakopam āpatsyatīti tūṣṇīm avasthitaḥ | yadāsya paryavasthānaṃ vigataṃ tadopasaṃkramya katha-yati | sthavira jānīṣe tvaṃ ko 'ham iti | sa kathayati | jāne tvāṃ kāśyapasya samyaksaṃbuddhasya pravrajitaṃ śrāmaṇerakaṃ | aham api bhikṣuḥ sthaviraḥ | śrāmaṇerakaḥ kathayati | yady apy evaṃ tathāpi tu yan mayā pravrajitena karaṇīyaṃ tat kṛtaṃ | kiṃ kṛtaṃ kleśaprahāṇaṃ chinnasakala-bandhano 'haṃ sarvabandhanavinirmuktaḥ | kharaṃ te vākkarma niścāritaṃ | atyayam atyayato deśaya | apy eva nāma etat karmaparikṣayaṃ tanutvaṃ paryādānaṃ gacched iti | tenātyayam atyayato na deśitaṃ tena karmaṇodūkhalākāraḥ saṃvṛttaḥ || yāṃs tvaṃ satvān adrākṣīḥ sthālyākārān | te kalpi-kārakā āsan bhikṣūṇām upasthāyakāḥ | te bhaiṣajyāni kvāthayanto bhikṣubhir apriyam uktāḥ taiś cittaṃ pradūṣya sthālyo bhinnāḥ tena sthālyākārāḥ saṃvṛttāḥ | yaṃ tvaṃ satvam adrākṣīr madhye chinnaṃ tantunā dhāryamāṇaṃ so 'pi bhikṣur āsīl lābhī grāhikaḥ tena mātsaryābhibhūtena lābhaḥ saṃparivartitaḥ | yo vārṣikaḥ sa haimantikaḥ pariṇāmitaḥ | yas tu haimantikaḥ sa vārṣikaḥ pariṇāmitaḥ | tasya karmaṇo vipākena madhye chinnas tantunā dhāryamāṇo gacchati ||
śikṣāsamuccaye dharmabhāṇakādirakṣāparicchedas tṛtīyaḥ ||
[英譯] The man that you saw in the form of a mortar was  once a monk. To him fell the duty of looking after the bowls,  and on this occasion a single novice who was arhat had been  appointed to take his turn at the stamp. The monk said.  Novice, give me a morsel when you have pounded it. He  replied, Good Elder, wait a moment, I am busy ; afterwards I  will pound and give you a piece. His wrath was kindled, and  he said, Novice, if it were my pleasure to handle the mortar, I  would fling you into the mortar and pound you up ! to say  nothing of the small piece I ask. The novice concluded in his  own mind. He has worked himself into a furious state : if I  give him an answer, he will only become all the more angry ;  so he remained silent. When the other's mood had passed, he  came round to him and said, Good Elder, do you know who I  am ? Yes, said he, I know you are a religious novice of  Kasyapa the All-enlightened, and I am a monk and an Elder. The novice concluded in his  own mind. He has worked himself into a furious state : if I  give him an answer, he will only become all the more angry ;  so he remained silent. When the other's mood had passed, he  came round to him and said, Good Elder, do you know who I  am ? Yes, said he, I know you are a religious novice of  Kasyapa the All-enlightened, and I am a monk and an Elder. The novice replied. Even if that is so, I have done what it was my  duty to do as religious person : What have I done ? renounced  my passions ; I have cut away all bonds and am free from all  bonds ; you have given way to bitter words and deeds. Confess  your transgression as being a transgression : perchance so that  deed of thine may dwindle, become small, and make an end.  [59] But the other did not confess his transgression, and in  requital was turned into the shape of a mortar. Those whom  you see changed into the form of cauldrons, were servants of  the monks to do their behests. Once they were boiling medicaments and were spoken to harshly by the monks ; they fell into a rage and broke the cauldrons ; and so they were changed into cauldrons. The man whom you saw cut through the middle and held together by thread, was once a monk greedy and grasping for gain ; overcome by avarice, he appropriated the receipts. The receipts which belonged to the rains he accounted for as of the winter season, and the winter receipts he changed over to the rains. By the ripening of this deed he goes about cut through the middle and held together by thread."
[法護譯] 又汝所見，實非杵臼，是地獄人。迦葉佛時，比丘聚物主事緣處，有一沙彌持印記者即阿羅漢，有比丘來語沙彌言：當須杵臼。彼言：尚座且住須臾，我有少務，後當與搗。彼發憤恚語沙彌言：我若得是杵臼，擲汝臼中如是摏搗，何況杵臼。是時沙彌知彼磣毒惡言罵辱，我若報言轉增憤恚。默然而住。乃於後時瞋罵少息，詣彼說悔：大德上座如是煩惱。彼言：汝知此迦葉佛法律中出家沙彌我為上座比丘。沙彌說言：若如是者，我等出家，云何斷除一切煩惱、解脫一切結使，出是惡言？應善對說悔罪之法，是名隨所至向使業消薄。時上座比丘不為對說，瞋猶不悔，以斯業報作肉杵臼，受苦不息。又汝所見，實非是鐺。有比丘來：鐺不用否？沙彌答言：且坐須臾，承事病比丘故，為彼煎藥。是比丘不樂此說，以惡心故壞鐺而去，受肉鐺苦至今不息。又汝所見，中間若斷唯少連持者，是地獄人。由昔主持比丘利養以慳惜故，回換眾物，冬時雨時交互而與，由斯業報受苦不息。
yaṃ tvam satvam adrākṣīr udūkhala-ākāraṃ so 'pi bhikṣur āsīt |
又汝所見杵臼型式的眾生，他曾經是比丘。
tasya pātrakarma pratyupasthitaṃ | tatra ca ekaḥ śrāmaṇerako 'rhan mudrā-vāre niyuktaḥ | 他負責料理缽的工作。在這裡的情況，有一沙彌是阿羅漢，被指派持印記者（寺院中某種管理的職位）。
sa tena uktaḥ śrāmaṇeraka dadasva me khalistokaṃ kuṭṭayitvā iti |
比丘語彼：沙彌！已壓完之後，你給我少量。
sa kathayati | sthavira tiṣṭha tāvan muhūrtaṃ vyagro 'smi paścāt kuṭṭayitvā dāsyāmi iti |
彼沙彌言：上座！且住須臾，我有少務，之後，壓完之後，我將給你少量。
sa saṃjāta-āmarṣaḥ kathayati | śrāmaṇeraka yadi mama kalpate udūkhalaṃ spraṣṭuṃ tvām eva aham udūkhale prakṣipya kuṭṭayeyaṃ | prāg eva khalistokam iti |
彼發憤恚語：沙彌！我若得是杵臼，我擲汝臼中之後，如是摏搗，何況少量。
sa śrāmaṇeraḥ saṃlakṣayati | tīvra-paryavasthāna-paryavasthito 'yaṃ | yady aham asmai prativacanaṃ dāsyāmi bhūyasyā mātrayā prakopam āpatsyati iti tūṣṇīm avasthitaḥ |
是時沙彌，由其相狀，知彼為猛力的煩惱所纏繞。若我報言，轉增憤恚。默然而住。
Yadā asya paryavasthānaṃ vigataṃ tadā upasaṃkramya kathayati | sthavira jānīṣe tvaṃ ko 'ham iti |
當比丘的情緒消退之後，那時沙彌詣彼而說：上座！你知道我是誰嗎？
sa kathayati | jāne tvāṃ kāśyapasya samyaksaṃbuddhasya pravrajitaṃ śrāmaṇerakaṃ | aham api bhikṣuḥ sthaviraḥ | 彼比丘言：我知道你是迦葉佛法律中出家沙彌，我為上座比丘。
śrāmaṇerakaḥ kathayati | yady apy evaṃ tathā api tu yan mayā pravrajitena karaṇīyaṃ tat kṛtaṃ |
沙彌說言：縱使如是，你是上座，我是沙彌。但是，我出家所應作事已辦。
kiṃ kṛtaṃ kleśa-prahāṇaṃ chinna-sakala-bandhano 'haṃ sarva-bandhana-vinirmuktaḥ |
什麼是我已辦？我已斷除煩惱，已徹底地斷除結，已解脫一切結。
kharaṃ te vākkarma niścāritaṃ | atyayam atyayato deśaya |
你已出是惡語業。從罪的角度，你應該說罪。
apy eva nāma etat karma-parikṣayaṃ tanutvaṃ paryādānaṃ gacched iti |
或許，你的業可能減少，可能轉薄，可能趣向滅盡。
Tena atyayam atyayato na deśitaṃ tena karmaṇa-udūkhala-ākāraḥ saṃvṛttaḥ ||
時上座比丘，不從罪的角度，承認罪過。以斯業報，轉成為杵臼的型式。
yāṃs tvaṃ satvān adrākṣīḥ sthālya-ākārān | te kalpi-kārakā āsan bhikṣūṇām upasthāyakāḥ |
又汝所見鍋型式的眾生，他們是淨人，比丘們的侍從。
te bhaiṣajyāni kvāthayanto bhikṣubhir apriyam uktāḥ taiś cittaṃ pradūṣya sthālyo bhinnāḥ tena sthālya-ākārāḥ saṃvṛttāḥ | 他們正在煎藥的時候，比丘們以不可愛的話，跟他們說話。因此，令心敗壞之後，破壞鍋。以斯業報，轉成為杵臼的型式。
yaṃ tvaṃ satvam adrākṣīr madhye chinnaṃ tantunā dhāryamāṇaṃ so 'pi bhikṣur āsīl lābhī grāhikaḥ tena mātsarya-abhibhūtena lābhaḥ saṃparivartitaḥ | 又汝所見眾生，在中間被切斷，以繩連接支持，他也曾經是比丘，有利養而取。由慳所伏，竊用利養。
yo vārṣikaḥ sa haimantikaḥ pariṇāmitaḥ | yas tu haimantikaḥ sa vārṣikaḥ pariṇāmitaḥ |
若屬於雨季的物品，轉為冬季的物品。但是冬季的物品，轉為雨季的物品。
tasya karmaṇo vipākena madhye chinnas tantunā dhāryamāṇo gacchati ||
由斯業報，成為在中間被切斷，以繩連接支持。
śikṣāsamuccaye dharmabhāṇakādirakṣāparicchedas tṛtīyaḥ ||

[IV. (caturthaḥ paricchedaḥ)] 空品第四
apare 'pi mahanto 'nnarthāḥ sūtrānteṣūktāḥ | yathā tāvad ākāśagarbhasūtre | pañcemāḥ kulaputra kṣatriyasya mūrddhābhiṣiktasya mūlāpattayaḥ | yābhir mūlāpattibhiḥ kṣatriyo mūrddhābhiṣiktaḥ sarvāṇi pūrvāvaropitāni kuśalamūlāni jhāṣayati | vastupatitaḥ pārājikaḥ sarvadevamanuṣya-mukhebhyo 'pāyagāmī bhavati | katamāḥ pañca | yaḥ kulaputra mūrddhābhiṣiktaṃ staupikaṃ vastv apaharati sāṃghikaṃ vā cāturdiśasāṃghikaṃ vā niryātitaṃ vā | svayaṃ vāpaharati hārayati vā | iyaṃ prathamā mūlāpattiḥ || yaḥ punar dharmaṃ pratikṣipati śrāvakaniryāṇabhāṣitaṃ vā pratyekabuddha-niryāṇabhāṣitaṃ vā mahāyānaniryāṇabhāṣitaṃ vā pratikṣipati pratiṣedhayatīyaṃ dvitīyā mūlāpattiḥ || yaḥ punar mām uddiśya śirastuṇḍamuṇḍakāṣāyavastraprāvṛtaḥ śikṣādhārī vā śikṣādhārī vā tasya duḥśīlasya vā śīlavato vā kāṣāyāṇi vastrāṇy apaharati apaharāyati | gṛhasthaṃ vā karoti kāye daṇḍaiḥ praharati cārake vā prakṣipati jīvitena vā viyojayatīyaṃ tṛtīyā mūlāpattiḥ || yaḥ punaḥ kṣatriyaḥ saṃcintya mātaraṃ jīvitād vyaparopayati pitaram arhantaṃ bhagavacchrāvakaṃ vā jīvitād vyaparopayati samagraṃ vā saṃghaṃ bhinatti tathāgatasyārhataḥ samyaksaṃbuddhasya saṃcintya duṣṭacitto rudhiram utpādayati || ebhiḥ pañcabhir ānantaryair karmabhir anyatarānyataraṃ karmotpādayatīyaṃ caturthī mūlāpattiḥ || yaḥ punaḥ kṣatriyo 'hetuvādī bhavati paralokopekṣakaḥ | daśākuśalān karmapathān samādāya vartate 'nyāṃś ca bahūn satvān daśasv akuśaleṣu karmapatheṣu samādāpayati vinayati niveśayati pratiṣṭhāpayatīyaṃ pañcamī mūlāpattiḥ || pe || yaḥ punar grāma-bhedaṃ janapadabhedaṃ nagarabhedaṃ rāṣṭrabhedaṃ karotīyaṃ mūlāpattiḥ || pe ||
[英譯] There are also grave evils detailed in the Sacred Books. As  for example in the Akāsa-garbha Sūtra. My son, there are  Five Root Sins of the anointed prince ; by which Five  Root Sins the anointed prince destroys all the roots of merit  which he has laid up from of old. Caused to fall by something, and overcome by them, he goes the way to perdition  banished from all delights of gods and men.   "And what are the five ? When an anointed prince, my  son, steals the goods of a stupa, or of the Order local or  oecumenical, or whatsoever is dedicated thereunto, either himself or through another, this is the First Root Sin.   " When, again, one reviles the Law as set forth in the Scheme  of Deliverance either of the Disciples, or of the Pratyeka  Buddhas, or of the Great Way, reviles I say or causes hindrance  to it, that is the Second Root Sin.  " Again, when he, himself or through others, takes away the  saffron robes from a monk whether virtuous or not, who for  my sake wears tonsure of head and cheek and the saffron  robe, [60] whether he observes my teaching or observes it not,  or makes him a householder, or inflicts chastisement on his  person, or casts him into prison, or deprives him of hfe : this  is the Third Root Sin.  ''Again, when a Kshatriya of intent takes (1) his mother's  life, or (2) the life of his father, or (3) of an Arhat, being a disciple  of the Blessed One, or (4) makes a schism in the uninjured Order,  or (5) of intent and with evil mind causes to be shed the blood of a Tathagata or of an Arhat fully enlightened : when he by  these five acts of inevitable result does this or that deed, that  is the Fourth Root Sin. "When a Kshatriya becomes one of those who deny all  causes, and cares not for the next world, but is always  following the ten Paths of unrighteousness and incites, leads,  induces many others to these Ten Paths of unrighteousness,  and establishes them therein : this is the Fifth Root Sin.   ''Other categories of Root Sins are detailed (in the Sutra),  and amongst them the causing division in village, district, town  or kingdom. . . .
[法護譯] 論曰：復次經說大義。如《虛空藏經》云：佛告彌勒菩薩言：灌頂剎帝利王有五根本罪，若犯此者，焚滅一切宿種善根，趣向惡道墮他勝處，遠離一切天人等樂。何等為五？善男子！謂灌頂剎帝利王故取佛塔物四方僧物，自作教他，是名第一根本罪。若謗聲聞乘法、緣覺乘法、謗大乘法，隱蔽留難，是名第二根本罪。若依我法而出家者，剃除鬚髮被袈裟服，於學無學、持戒毀戒，脫其袈裟逼令還俗，或加捶打獄囚繫閉或斷命根，是名第三根本罪。殺害父母、殺阿羅漢、破和合僧、以惡心故出佛身血，隨作一事是五無間業，是名第四根本罪。若謗無因果不畏他世，自行十不善業道或轉教多人，身自堅住、教他堅住十不善業道，是名第五根本罪。乃至總略，若樂破壞國邑聚落舍宅人民，是名根本等罪。
[參考] 虛空藏菩薩經，第一卷。T13。
爾時世尊告彌勒菩薩摩訶薩：善男子！若灌頂剎利王有自在力，犯五根本罪，先所修習皆悉燒然，失安隱處，遠人天樂墮於惡趣。何等名為五根本罪？善男子！所謂灌頂剎利王領國土有自在力，取兜婆物及四方僧物，或教人取，是則名犯初根本罪。復次善男子！灌頂剎利王領國土有自在力，毀謗正法，捨聲聞乘、辟支佛乘、捨無上乘，又制他人不令修學，是名第二犯根本罪。復次善男子！灌頂剎利王領國土有自在力，若復有人以如來故，剃除鬚髮身被法服，持戒毀戒有戒無戒，脫其袈裟逼令還俗，或加杖捶或復繫縛，或截手足乃至斷命，自作使他造如此惡，是名第三犯根本罪。復次善男子！灌頂剎利王領國土有自在力，作五逆罪。何等為五？一者殺母；二者害父；三者殺阿羅漢；四者破和合僧；五者出佛身血。如是五無間罪若犯一者，是則名為犯根本罪，是名第四犯根本罪。復次善男子！灌頂剎利王領國土有自在力，謗無因果不畏未來，造十惡業道，亦教他人令行十惡，是名第五犯根本罪。善男子！是名灌頂剎利五根本罪。若犯一者，此則名為犯波羅夷，先所修習一切善根皆悉燒然，離安隱處失人天樂墮於惡趣。
apare 'pi mahanto 'narthāḥ sūtrānteṣu uktāḥ | yathā tāvad ākāśa-garbha-sūtre |
復次，在諸經中，有說重大的諸無益。如在虛空藏經中。
Pañca imāḥ kulaputra kṣatriyasya mūrdha-abhiṣiktasya mūla-āpattayaḥ |
善男子！灌頂剎帝利王有五根本罪。
yābhir mūla-āpattibhiḥ kṣatriyo mūrdha-abhiṣiktaḥ sarvāṇi pūrva-avaropitāni kuśala-mūlāni jhāṣayati | 若由於五根本罪，灌頂剎帝利王，焚滅一切宿種善根。
vastu-patitaḥ pārājikaḥ sarva-deva-manuṣya-sukhebhyo 'pāya-gāmī bhavati |
因事而犯，為他所勝，遠離一切天人樂，趣向惡道。
katamāḥ pañca | yaḥ kulaputra mūrdha-abhiṣiktaṃ staupikaṃ vastv apaharati sāṃghikaṃ vā cātur-diśa-sāṃghikaṃ vā niryātitaṃ vā | svayaṃ vā apaharati hārayati vā | iyaṃ prathamā mūla-āpattiḥ ||
何等為五？善男子！若灌頂剎帝利王奪取佛塔物，或僧物，或四方僧物，或所供養的物品，自取，或令他取，是名第一根本罪。
yaḥ punar dharmaṃ pratikṣipati śrāvaka-niryāṇa-bhāṣitaṃ vā pratyeka-buddha-niryāṇa-bhāṣitaṃ vā mahāyāna-niryāṇa-bhāṣitaṃ vā pratikṣipati pratiṣedhayati iyaṃ dvitīyā mūlāpattiḥ ||
又，若謗聲聞乘法、緣覺乘法，或謗大乘法，隱蔽留難，是名第二根本罪。
yaḥ punar mām uddiśya śiras-tuṇḍa-muṇḍa-kāṣāya-vastra-prāvṛtaḥ śikṣā-dhārī vā śikṣā-adhārī vā tasya duḥśīlasya vā śīlavato vā kāṣāyāṇi vastrāṇy apaharati apaharāyati | gṛhasthaṃ vā karoti kāye daṇḍaiḥ praharati cārake vā prakṣipati jīvitena vā viyojayati iyaṃ tṛtīyā mūlāpattiḥ ||
又，若依我法而出家者，剃除鬚髮，被袈裟服，於學處持守，或不持守，持戒或毀戒。自作或教他作，脫其袈裟。或逼令還俗，或加捶打，獄囚繫閉，或斷命根，是名第三根本罪。
yaḥ punaḥ kṣatriyaḥ saṃcintya mātaraṃ jīvitād vyaparopayati pitaram arhantaṃ bhagavac-chrāvakaṃ vā jīvitād vyaparopayati samagraṃ vā saṃghaṃ bhinatti tathāgatasya arhataḥ samyaksaṃbuddhasya saṃcintya duṣṭa-citto rudhiram utpādayati || ebhiḥ pañcabhir ānantaryair karmabhir anyatara-anyataraṃ karma utpādayati iyaṃ caturthī mūlāpattiḥ ||
又，若剎帝利王，故意殺害父、母。殺阿羅漢，是世尊的聲聞弟子。破和合僧。以惡心，故意出佛、應供、正等覺身血。隨作一事是五無間業，是名第四根本罪。
yaḥ punaḥ kṣatriyo 'hetuvādī bhavati paraloka-upekṣakaḥ | daśa akuśalān karma-pathān samādāya vartate 'nyāṃś ca bahūn satvān daśasv akuśaleṣu karma-patheṣu samādāpayati vinayati niveśayati pratiṣṭhāpayati iyaṃ pañcamī mūla-āpattiḥ || pe || 又，若剎帝利王是無因論者，不注重他世，自行十不善業道，或令其餘多眾生，行十不善業道，引導、安住、建立，是名第五根本罪。
yaḥ punar grāma-bhedaṃ janapada-bhedaṃ nagara-bhedaṃ rāṣṭra-bhedaṃ karoti iyaṃ mūla-āpattiḥ || pe || 乃至總略，若破壞聚落、地區、都邑、王國，是名根本等罪。以要言之。

2. ādikarmiṇāṃ mahāyānasaṃprasthitānāṃ kulaputrāṇāṃ kuladuhitṝṇāṃ vāṣṭau mūlāpattayo | yābhir mūlāpattibhiḥ skhalitā ādikarmikā mahāyānasaṃprasthitāḥ sarvāṇi pūrvāvaropitāni kuśalamūlāni jhāṣayanti | vastupatitāḥ parājitā devamanuṣyamahāyānamukhād apāyagāmino bhavanti ciraṃ ca saṃsāre sīdanti kalyāṇamitravirahitāḥ | katamā aṣṭau | ye satvāḥ pūrvaduścaritahetunāsmin kliṣṭe pañcakaṣāye loke upapannās tae itvarakuśalamūlāḥ kalyāṇamitraṃ saṃniḥśrityedaṃ paramaṃ gambhīraṃ mahāyānaṃ śṛṇvanti | te ca parīttabuddhayo 'pi kulaputrā annuttarāyāṃ samyaksaṃ-bodhau cittam utpādayanti | teṣāṃ ādikarmikā ye ca bodhisatvā idaṃ paramagambhīraṃ śūnyatā-pratisaṃyuktaṃ sūtrāntaṃ śṛṇvanti uddiśanti paṭhanti | te yathāśrutaṃ yathāparyavāptaṃ pareṣāṃ pūrvabuddhisadṛśānāṃ svarthaṃ suvyañjanaṃ vistareṇāgrataḥ smārayanti prakāśayanti | te hy akṛtaśamā bālāḥ pṛthagjanāḥ śṛṇvanta uttrasyanti saṃtrasyanti saṃtrāsam āpadyante | te saṃtrāsena vivarttayanty annuttarāyāḥ samyaksaṃbodheś cittaṃ śrāvakayāne cittaṃ praṇidadhati | eṣā ādikarmikabodhisatvasya mūlāpattiḥ prathamā || yayā mūlāpattyā sa kulaputraḥ sarvaṃ pūrvāvaropitaṃ kuśalamūlaṃ jhāṣayati | vastupatitaḥ parājitaḥ svargāpavargasukhāt | visaṃvāditaṃ cāsya bodhicittam apāyagāmi bhavati | tasmād bodhisatvena mahāsatvena parapudgalānām āśayānuśayaṃ prathamaṃ jñātvā yathāśayānāṃ satvānām anupūrveṇa dharmadeśanā kartavyā | tad yathā mahāsamudre 'nupūrveṇāvatārayati || pe ||
[英譯]  " There are eight Root Sins which beset young men or young  women, when they are inceptors and just entering on the Great  Way ; which cause them to stumble, which destroy all the  roots of merit that they have before fostered. Immersed in  objects of sense, they go the way to perdition, banisht from the  delights of Gods and Men and of the Great Way ; they sink  down for many an age into the round of births, bereft of the help of any good friend. And what are these eight ? 1. Discouragement of Hearers. "When any persons have, by  reason of previous ill deeds, been born in this wicked world with  its five stains, but though their root of merit is but poor they  have resorted to a Good Friend, and are taught this excellent  and profound Great Way, and so though their wit is but small  these youths are turning their hearts toward the excellent and  perfect enlightenment, and such among them as are inceptor  Bodhisatvas learn, rehearse, and read this scripture excellent  and profound joined to the doctrine of the Void ; and when they record it as they have learnt it and as they have studied  it and publish abroad at length with clear sense and expression  in the presence of others who are in a like state of knowledge to what theirs once was, whilst these foolish worldlings not  making the effort, as they hear are dismayed, are astonied,  and reduced to distraction, [61] and by reason of this distraction  turn away their hearts from the Highest Enlightenment and  aspire no further than the Disciples' Vehicle ; this is the First  Root Sin of the Inceptor Bodhisatva. And by this Root Sin,  the youth destroys all the Root of Merit that he has already  acquired, caused to fall by something, and banished from the  joy of heaven and emancipation, and his thought of enlightenment is beguiled, and he goes to perdition. Therefore a  Bodhisatva must first know the bent of disposition in his fellowmen, and only then must preach the Law to them according to  their dispositions in due order. Thus he conveys them across  the mighty sea of existence in due order.
[法護譯] 以要言之，復次，善男子善女人初行住大乘者，有八根本罪。此初行住大乘者於根本罪而有錯謬，焚滅一切宿種善根，趣向惡道墮他勝處，遠離天人大乘等樂，久處輪回離善知識。何等為八？此諸眾生因昔惡行而生險難五濁惡世，以少善根近善知識，得聞甚深大乘經典，其人淺智即發阿耨多羅三藐三菩提心，而初行菩薩聞說甚深法空經典，如其所聞受持讀誦，為前淺智如實開示巧妙文義廣大境界。彼愚夫異生聞如是說，心生怖畏。心怖畏故，即便退失阿耨多羅三藐三菩提心，發聲聞乘心。是名初行菩薩第一根本罪。善男子以犯罪故，焚滅一切宿種善根，趣向惡道墮他勝處，遠離天人大乘等樂，毀菩提心。是故菩薩於他有情補特伽羅深心志願，應先知已如心所行，隨其漸次而為說法，譬如漸入大海。以要言之。
[參考] 虛空藏菩薩經，第一卷。T13。
復次善男子！初發心菩薩趣向大乘，有八根本罪犯波羅夷，先所修習一切善根皆悉燒然，墮於惡趣離安隱處失人天樂，亦失大乘境界之樂，久在生死離善知識。何等為八？謂彼菩薩宿業因緣生五濁世，有餘善根近善知識，歸趣甚深大乘之法，發無上心智慧微淺。是初發心菩薩，又從他聞甚深空法讀誦受持，復於少智愚癡人前讀誦解說，餘人聞已驚疑怖畏，於阿耨多羅三藐三菩提心生退沒樂聲聞乘，是名初發心菩薩犯於第一根本重罪，先所修習一切善根皆悉燒然，墮於惡趣離安隱處，失人天樂及以大乘境界之樂，壞菩提心。是故菩薩，宜應先知眾生善根及了彼心，隨其所堪次第說法，如入大海漸漸至深。
ādikarmiṇāṃ mahāyāna-saṃprasthitānāṃ kulaputrāṇāṃ kuladuhitṝṇāṃ vā aṣṭau mūla-āpattayo |
復次，善男子、善女人初行住大乘者，有八根本罪。
yābhir mūla-āpattibhiḥ skhalitā ādikarmikā mahāyāna-saṃprasthitāḥ sarvāṇi pūrva-avaropitāni kuśala-mūlāni jhāṣayanti | 由於這些根本罪而有錯謬的此初行住大乘者，焚滅一切宿種善根。
vastupatitāḥ parājitā deva-manuṣya-mahāyāna-sukhād apāya-gāmino bhavanti ciraṃ ca saṃsāre sīdanti kalyāṇa-mitra-virahitāḥ | katamā aṣṭau | 因事犯過，為他所勝，遠離天人大乘等樂，趣向惡道，久沈輪回，離善知識。何等為八？
ye satvāḥ pūrva-duścarita-hetunā asmin kliṣṭe pañca-kaṣāye loke upapannās te itvara-kuśala-mūlāḥ kalyāṇa-mitraṃ saṃniḥśritya idaṃ paramaṃ gambhīraṃ mahāyānaṃ śṛṇvanti | 若諸眾生，因昔惡行，而生於此五濁惡世，彼以少善根，近善知識之後，得聞最上、甚深大乘經典。
te ca parītta-buddhayo 'pi kulaputrā anuttarāyāṃ samyaksaṃ-bodhau cittam utpādayanti |
而且，縱使其人淺智，這些善男子發阿耨多羅三藐三菩提心。
teṣāṃ ādikarmikā ye ca bodhisatvā idaṃ parama-gambhīraṃ śūnyatā-pratisaṃyuktaṃ sūtrāntaṃ śṛṇvanti uddiśanti paṭhanti | 而其中初行菩薩，聞、說、讀誦最上、甚深空相應經典。
te yathāśrutaṃ yathāparyavāptaṃ pareṣāṃ pūrva-buddhi-sadṛśānāṃ svarthaṃ suvyañjanaṃ vistareṇa agrataḥ smārayanti prakāśayanti | 如其所聞，如其所研，而憶念這些經典，在其餘與前淺智相似的人面前，詳細地開示巧妙文義。
te hy akṛta-śramā bālāḥ pṛthag-janāḥ śṛṇvanta uttrasyanti saṃtrasyanti saṃtrāsam āpadyante |
彼未行精進的愚夫異生聞如是說，恐怖、畏懼，生驚怖。
te saṃtrāsena vivartayanty anuttarāyāḥ samyaksaṃbodheś cittaṃ śrāvakayāne cittaṃ praṇidadhati | eṣā ādikarmika-bodhisatvasya mūla-āpattiḥ prathamā || 他們，由於怖畏，即便退失阿耨多羅三藐三菩提心，發聲聞乘心。是名初行菩薩第一根本罪。
yayā mūla-āpattyā sa kulaputraḥ sarvaṃ pūrva-avaropitaṃ kuśala-mūlaṃ jhāṣayati | vastupatitaḥ parājitaḥ svarga-apavarga-sukhāt | visaṃvāditaṃ ca asya bodhicittam apāyagāmi bhavati | 彼善男子，以犯罪故，焚滅一切宿種善根。因事犯罪，為他所勝，遠離天、息滅樂，毀此菩提心，趣向惡道。
tasmād bodhi-satvena mahāsatvena para-pudgalānām āśaya-anuśayaṃ prathamaṃ jñātvā yathāśayānāṃ satvānām anupūrveṇa dharma-deśanā kartavyā | tad yathā mahā-samudre 'nupūrveṇa avatārayati || pe || 是故，菩薩摩訶薩於他補特伽羅隨眠的傾向，應先知已，如眾生意樂，隨其漸次，而為說法，譬如漸入大海。以要言之。

3. punar aparam ādikarmiko bodhisatvaḥ kasyacid eva vakṣyati || na tvaṃ śakyasi ṣaṭpāramitāsu caryāṃ cartuṃ | na tvaṃ śakyasy annuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ | śīghraṃ tvaṃ śrāvakayāne pratyekabuddhayāne vā cittam utpādaya | tena tvaṃ saṃsārān niryāsyasi | yāvad yathāpūrvoktam iyam ādikarmikasya bodhisatvasya dvidyā mūlāpattiḥ ||
[英譯] 2. Dissuading from following the Perfections Preaching  Ideals that lead to the Hinayana. "Again, the inceptor Bodhisatva may speak thus to some one : You are not capable of  practising the Six Perfections. You cannot become enlightened  with the perfect Enlightenment. Speedily produce the thought  of the Way of the Disciples or the Pratyeka Buddhas ; by  this means you shall escape from the chain of rebirth. . . . And  thus, as aforesaid, this is the Second Root Sin of the Inceptor  Bodhisatva.  
[法護譯] 復次，初行菩薩，發如是言：汝不能修習六波羅蜜行，亦復不能得阿耨多羅三藐三菩提。汝應速發聲聞辟支佛心，汝可速得出離生死。乃至如前所說，是名初行菩薩第二根本罪。
[參考] 虛空藏菩薩經，第一卷。T13。
復次善男子！初發心菩薩語餘人言：汝今不能樂於大乘，亦不能行六波羅蜜，終不能得阿耨多羅三藐三菩提。不如早發聲聞辟支佛心，速盡生死入般涅槃。餘如上說。是名初發心菩薩犯於第二根本重罪。
punar aparam ādikarmiko bodhisatvaḥ kasyacid eva vakṣyati || na tvaṃ śakyasi ṣaṭ-pāramitāsu caryāṃ cartuṃ | na tvaṃ śakyasy anuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ | 復次，初行菩薩，將對某些人發如是言：汝不能修習六波羅蜜多行，亦復不能得阿耨多羅三藐三菩提。
śīghraṃ tvaṃ śrāvaka-yāne pratyeka-buddha-yāne vā cittam utpādaya | tena tvaṃ saṃsārān niryāsyasi | yāvad yathāpūrvoktam iyam ādikarmikasya bodhisatvasya dvidyā mūlāpattiḥ || 汝應速發聲聞、辟支佛心，以此，汝將出離生死。乃至如前所說，是名初行菩薩第二根本罪。

4. punar aparam ādikarmiko bodhisatvaḥ kasyacid evaṃ vakṣyati | kiṃ bhoḥ prātimokṣavinayena | śīlena surakṣitena śīghraṃ tvam annuttarāyāṃ samyaksaṃbodhau cittam utpādayasva | mahāyānaṃ paṭha | yat te kiñcit kāyavāṅmanobhiḥ kleśapratyayād akuśalaṃ karma samudānītaṃ tena pāṭhena śuddhir bhavaty avipākaṃ | yāvad yathāpūrvoktam ayam ādikarmikasya bodhisatvasya tṛtīyā mūlāpattiḥ ||
[英譯] 3. Preaching Mahayana as Substitute for Rules and Discipline.  "Again, the inceptor Bodhisatva may speak thus to his neighbour : Good sir, what is the use of monastic rule, the rule of  life taught in the Monastic Discipline, or keeping the moral  rule ? Speedily apply your thought unto full and perfect  enlightenment. Study the Great Way ; all the demerit which  has been accumulated in act, word, and thought by reason of  passions is purified and becomes barren by that study. And thus as aforesaid this is the Third Root Sin in the Inceptor  Bodhisatva.
[法護譯] 復次，初行菩薩作如是言：汝何堅持守護波羅提木叉及律儀戒？應速發阿耨多羅三藐三菩提心，讀誦大乘經典。若身語意所集煩惱，不善業報悉得清淨。乃至如前所說，是名初行菩薩第三根本罪。
[參考] 虛空藏菩薩經，第一卷。T13。
復次善男子！初發心菩薩語餘人言：汝今何用受學波羅提木叉律儀？當速發阿耨多羅三藐三菩提心，受持讀誦大乘經典，先所造作身口意業諸不善行當得清淨，不受未來諸惡果報。餘如上說。是名初發心菩薩犯於第三根本重罪。
punar aparam ādikarmiko bodhisatvaḥ kasyacid evaṃ vakṣyati | kiṃ bhoḥ prātimokṣa-vinayena | śīlena surakṣitena śīghraṃ tvam anuttarāyāṃ samyaksaṃbodhau cittam utpādayasva | mahāyānaṃ paṭha | 復次，初行菩薩，對某些人，將作如是言：閣下！你堅持守護波羅提木叉及律儀戒有何用？你應速發阿耨多羅三藐三菩提心，讀誦大乘經典。
yat te kiñcit kāya-vāṅ-manobhiḥ kleśa-pratyayād akuśalaṃ karma samudānītaṃ tena pāṭhena śuddhir bhavaty avipākaṃ | yāvad yathāpūrvoktam ayam ādikarmikasya bodhisatvasya tṛtīyā mūlāpattiḥ ||
若由身、語、意，煩惱為緣，所集的所有不善業，以此讀誦悉得清淨，無報。乃至如前所說，是名初行菩薩第三根本罪。

5. punar aparaṃ kulaputra keṣāñcid ādikarmiko bodhisatva evaṃ vakṣyati | varjayata yūyaṃ kulaputrāḥ śrāvakayānakathāṃ | mā śṛṇuta mā paṭhata mā pareṣām upadiśata | gopayata śrāvaka-yānakathāṃ | na yūyaṃ tasmāt mahat phalaṃ prāpsyatha | na yūyaṃ tato nidānāc chaktāḥ kleśāntaṃ kartuṃ | śraddadhata mahāyānakathāṃ | śṛṇuta mahāyānaṃ paṭhata mahāyānaṃ pareṣāṃ copadiśata | tato yūyaṃ sarvadurgatyapāyapathān śamayiṣyatha | kṣipraṃ cānnuttarāṃ samyaksaṃbodhim abhisaṃbhotsyatha || yadi te tasya vacanakāriṇo bhavantīdṛśaṃ dṛṣṭigatam upagṛhṇīyuḥ | ubhayor api mūlāpatir bhavatīyam ādikarmikasya bodhisatvasya caturthī mūlāpattiḥ ||
[英譯] 4. undue Disparagement of the Sravaka Yana. "Again,  fair sir, the inceptor Bodhisatva may thus speak to certain  hearers : ' Avoid, young sirs, the preaching of the Disciples'  Way ; hear it not, study it not, teach it not to others ; hide away this preaching : no great fruit will ye get from it, nor will  you be able to make an end of sin as a result of it. Put your  trust in the teaching of the Great Way ; hear the Great Way,  study it, and teach it to others. Thus you will bring to nought  all the ways that lead to ruin and perdition, and will quickly  become enlightened with perfect enlightenment.' If they do  according to his word, then they would be inclining to this wrong view; and both parties are involved in that Root Sin.  This is the Fourth Root Sin of the Inceptor Bodhisatva.
[法護譯] 復次，初行菩薩作如是言：善男子！如能遠離聽受讀誦聲聞乘法，亦不為他人說此聲聞乘法，不能得大果報、不能永斷煩惱。應信大乘經典，聽受讀誦為他人說此大乘經法，能令懺除一切惡道罪報，速得阿耨多羅三藐三菩提故。如彼所言取是見者，二俱得罪。是名初行菩薩第四根本罪。
[參考] 虛空藏菩薩經，第一卷。T13。
復次善男子！初發心菩薩語餘人言：汝今不應聽受讀誦聲聞經典，汝當覆蔽聲聞經典，聲聞法中無大果報，不能斷除結使煩惱。汝當聽受讀誦清淨大乘甚深經典，又能消除諸不善業，疾得阿耨多羅三藐三菩提。作此說已有信受者，二人俱名犯根本罪。餘如上說。是名初發心菩薩犯於第四根本重罪。
punar aparaṃ kulaputra keṣāñcid ādikarmiko bodhisatva evaṃ vakṣyati | varjayata yūyaṃ kulaputrāḥ śrāvakayāna-kathāṃ | mā śṛṇuta mā paṭhata mā pareṣām upadiśata |
復次，善男子！初行菩薩，對某些人，將作如是言：諸善男子！你們應該遠離、不聽、不讀誦聲聞乘法，亦不為他人說此聲聞乘法。
gopayata śrāvakayāna-kathāṃ | na yūyaṃ tasmāt mahat phalaṃ prāpsyatha | na yūyaṃ tato nidānāc chaktāḥ kleśāntaṃ kartuṃ | 應隱藏聲聞乘法。從這裡，你們將不得大果報。因為這個原因，你們將不能永斷煩惱。
śraddadhata mahāyāna-kathāṃ | śṛṇuta mahāyānaṃ paṭhata mahāyānaṃ pareṣāṃ ca upadiśata | tato yūyaṃ sarva-durgaty-apāya-pathān śamayiṣyatha | kṣipraṃ ca anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyatha || 應信大乘經典，應聽大乘經典，應讀誦大乘經典，應為他人說此大乘經法，從這裡，你們將息滅一切惡趣、惡道。而且，將速得阿耨多羅三藐三菩提。
yadi te tasya vacana-kāriṇo bhavanti īdṛśaṃ dṛṣṭigatam upagṛhṇīyuḥ | ubhayor api mūla-āpatir bhavati iyam ādikarmikasya bodhisatvasya caturthī mūlāpattiḥ ||
如果他們按照他說的去作，那麼他們會是傾向這樣的邪見，二俱得罪。是名初行菩薩第四根本罪。

6. punar aparam ādikarmikā bodhisatvā dvijihvikā bhavanti anyathā nidarśayanti | idaṃ ca mahā-yānaṃ kīrtiśabdaślokārthaṃ lābhasatkārahetoḥ paṭhanti svādhyāyanti dhārayanti vācayanti deśayanti pareṣāṃ ca śrutamātram upadiśanti | evaṃ ca vakṣyanti | vayaṃ mahāyānikā nānye | te pareṣām īrṣyāyanti lābhasatkārahetor yatas te labhante upabhogaparibhogān parebhyas tatpratyayāt te prakupyanti teṣāṃ cāvarṇaṃ niścārayanti kutsanti paṃsayanti vijugupsanti | ātmānaṃ cotkarṣayanti na tān | atas te īrṣyahetunā cottarimanuṣyadharmair ātmānaṃ vijñapayanti | tatas te tena vastunā patitāḥ parājitā mahāyānasukhād etāṃ mahāgurukām āpattim āpadyante yayāpāyagāmino bhavanti | yathā kaścit puruṣo ratnadvīpaṃ gacched gantuṃ nāvā samudram avatarate sa mahāsamudre svayam eva tāṃ nāvaṃ bhindyāt tatraiva maraṇaṃ nigacched | evam eva ye ādikarmikā bodhisatvā mahā-guṇasāgaram avatartukāmā īrṣyāhetos tad vadanti | tatpratyayāt te śraddhānāvaṃ bhittvā prajñā-jīvitena viyogaṃ prāpnuvanti | evaṃ te bālā ādikarmikā bodhisatvā īrṣyāhetor annṛtapratyayā mahāgurukām āpattim āpadyante | iyaṃ pañcamī mūlāpattir ādikarmikasya bodhisatvasya ||
[英譯] 5. Self-aggrandisement. "Again: The inceptor Bodhisatvas  may be double-tongued and teach falsely. For purposes of  renown and reputation, from motives of gain and aggrandisement, they read that Great Way, study, recite, repeat, [62] and  preach it, and teach it to others as far as the ear ; and they  will use expressions like these : We and no others are the people  of the Great Way. They are grudging towards others from  motives of greed and aggrandisement ; because their neighbours  have enjoyment small or great, they make this a ground for  displeasure against them, they speak in dispraise of them,  treat them spitefully, injuriously, and opprobriously ; they  exalt themselves and not their neighbours. Next, out of  grudge against others, they lay claim to possess supernatural  qualities. Then, by this thing they fall, they decline from the  bliss of the Great Way, into so great and grievous a sin, that it  sets them on the road to perdition. As a man might be going  to the treasure island, and to go thither, is for crossing the sea in  a ship ; but in the midst of the sea should he with his own hand  wreck his ship, he would lose his life on the spot ; even so  when inceptor Bodhisatvas, who desire to cross over the mighty  sea of good qualities speak from a grudging heart as we have described, they thereby wreck the ship of faith and lose the life  which is Wisdom. Thus it is that these inceptor Bodhisatvas,  in their folly, from a grudging mind, by their false speaking,  decline into this great and grievous sin. This is the Fifth Root  Sin of the Inceptor Bodhisatva.   
[法護譯] 復次，初行菩薩作二種語，如其所見大乘經典，為利養故廣大稱讚受持讀誦，聽其義理為他人說，便作是言：我是修大乘者。見他得利而懷嫉妬，又他所得或全或分，便生譏謗輕毀淩蔑。以嫉妬故，自高其身，便謂我得過人之法，於大乘中有斯妙樂。是人由財利故，得大重罪，趣向惡道墮他勝處。譬若有人欲入大海，修治船舫將至寶渚，自壞其船喪失身命。此初行菩薩摩訶薩亦復如是，欲入大乘海中，以嫉妬故而作妄語因緣，毀壞信船斷智慧命。此初行愚童諸小菩薩，以嫉妬故得大重罪，是名第五根本罪。
[參考] 虛空藏菩薩經，第一卷。T13。
復次善男子！初發心菩薩欺妄兩舌，希求名稱利養恭敬，讚大乘經為他解說，而語人言：我是善解摩訶衍者。為貪利故，見他解說大乘經典得供養者，憎毀輕疾而自貢高，虛誑妄語得過人法。作此行者離安隱處犯波羅夷，於大乘中為犯最重根本罪也。善男子！譬如有人欲趣寶洲乘船入海，而於中路自壞其船，沒溺而死不自濟命，豈能得寶？如初發心菩薩亦復如是，乘正信船入於大乘深廣法海，始得入海自壞信船失智慧命。如是愚癡初發心菩薩，以嫉妬故虛誑妄語得過人法，而犯大乘重根本罪。餘如上說。是名初發心菩薩犯於第五根本重罪。
punar aparam ādikarmikā bodhisatvā dvi-jihvikā bhavanti anyathā nidarśayanti |
復次，初行菩薩可能是二舌，可能教導錯誤。
idaṃ ca mahāyānaṃ kīrti-śabda-śloka-arthaṃ lābha-satkāra-hetoḥ paṭhanti svādhyāyanti dhārayanti vācayanti deśayanti pareṣāṃ ca śruta-mātram upadiśanti | 為稱譽、讚頌，因為利養、恭敬的原因，他們讀誦、研讀、受持、重述、宣說此大乘經典，以及僅是聽聞，為他人說。
evaṃ ca vakṣyanti | vayaṃ mahāyānikā na anye | 將作是言：我們是大乘者，其他人不是。
te pareṣām īrṣyāyanti lābha-satkāra-hetor yatas te labhante upabhoga-paribhogān parebhyas tatpratyayāt te prakupyanti teṣāṃ ca avarṇaṃ niścārayanti kutsanti paṃsayanti vijugupsanti | ātmānaṃ ca utkarṣayanti na tān | 因為其他人的利養、恭敬的原因，他們嫉妬。因為其他人得到或全或分受用，他們以此為理由，譏謗其他人。宣說其他人的不可稱讚。輕視、毀謗、辱罵。他們讚揚自己，不是其他人。
atas te īrṣya-hetunā ca uttari-manuṣya-dharmair ātmānaṃ vijñapayanti |
然後，以嫉妬的緣故，他們顯示自己有過人之法。
tatas te tena vastunā patitāḥ parājitā mahāyāna-sukhād etāṃ mahā-gurukām āpattim āpadyante yayā apāya-gāmino bhavanti | 然後，是人由此事而犯罪，為他所勝，遠離大乘樂，得大重罪，趣向惡道。
yathā kaścit puruṣo ratna-dvīpaṃ gacched gantuṃ nāvā samudram avatarate sa mahā-samudre svayam eva tāṃ nāvaṃ bhindyāt tatra eva maraṇaṃ nigacched | 譬若有人至寶渚，為至彼處，以船渡海，他在大海中，他確實自己破壞其船，確實在那裡，喪失身命。
evam eva ye ādikarmikā bodhisatvā mahā-guṇa-sāgaram avatartu-kāmā īrṣyāhetos tad vadanti |
此初行菩薩亦復如是，欲渡大功德海，以嫉妬的緣故，說此。
tatpratyayāt te śraddhānāvaṃ bhittvā prajñā-jīvitena viyogaṃ prāpnuvanti |
由於這個原因，他們毀壞信船之後，失去智慧命。
evaṃ te bālā ādikarmikā bodhisatvā īrṣyāhetor anṛta-pratyayā mahā-gurukām āpattim āpadyante | iyaṃ pañcamī mūlāpattir ādikarmikasya bodhisatvasya || 同樣，這些愚癡初行菩薩，以嫉妬的緣故，以虛妄的緣故，得大重罪，是名第五根本罪。

7. punar aparaṃ kulaputra bhaviṣyanty annāgate 'dhvani gṛhasthapravrajitā ādikarmikā bodhisatvā ye te gambhīrāḥ śūnyatāpratisaṃyuktāḥ sūtrāntādhāraṇīkṣāntisamādhibhūmisvalaṃkṛtamahāvidvat-puruṣāṇāṃ kṛtaśramāṇāṃ bodhisatvānāṃ gocarās tān mahāyānasūtrāntān dhārayanti paṭhanti svādhyāyanti pareṣāṃ ca vistareṇa vācayitvā prakāśayanti | ahaṃ cemān dharmān svabuddhyā buddhvaivaṃ ca punar ahaṃ kāruṇyahetos tavopadiśāmi | tvayā vā punas tathā bhāvayitavyaṃ yathā tvam atra gambhīreṣu dharmeṣu pratyakṣo bhaviṣyasi | evaṃ te jñānadarśanaṃ bhaviṣyati yathā mama | etarhi na punar eva dadāti paṭhitamātreṇāham imān evaṃrūpān dharmān gambhīra-gambhīrān upadiśāmi na sākṣātkriyayā || labhasatkārahetor ātmānaṃ vikrīṇāti | tatpratyayāt sarva-tryadhvagatānām arhatāṃ samyaksaṃbuddhānāṃ bodhisatvānām āryapudgalānāṃ ca purataḥ sāparādhiko bhavati | mahāgurukam āpattim āpadyate | visaṃvādayati devamanuṣyān mahāyānena | śrāvakayānam evāsya na bhavati | prāg eva mahāyānasyāvatāraviśeṣādhigamaḥ | prāg evānnuttarā samyaksaṃbodhiḥ || tad yathā kaścit puruṣo mahāṭavīṃ prasthitaḥ kṣuttarṣaprapīḍitaḥ sa tatra mahā-phalavṛkṣe pratiṣṭhitaḥ | āhārārthaṃ sa udāraphalavṛkṣam apahāya gandhasaṃpannaṃ rasa-saṃpannam annāsvādya viṣavṛkṣam abhiruhya viṣaphalāni bhuñjīta bhuktvā ca kālaṃ kuryāt | tadupamāṃs tān pudgalān vadāmi | ye durlabhaṃ manuṣyalābhaṃ labdhvā kalyāṇamitraṃ sanniśritya mahāyānam avatartukāmā lābhasatkārayaśohetor ātmānam upadarśayanti parān paṃsayanti evaṃ-rūpāṃ mahāgurukām āpattim āpadyante yayā gurukayāpattyā sarvavijñānāṃ paramajugupsitā bhavanti | apāyagāminas tathārūpāś ca pudgalā na sevanīyāḥ sarvakṣatriyabrāhmaṇaviṭśūdrāṇāṃ | yaś ca tān sevate sa sātisāro bhavati sarvavijñānāṃ |iyaṃ kulaputra bodhisatvasya ṣaṣṭhī mūlāpattiḥ||
[英譯]  6. Advertising One's Profound Knowledge. "Again, young  sir, in the future there will arise both householders and houseless  folk, inceptor Bodhisatvas, who recite, read and study these  scriptures of the Great Way, that are profound, that treat of the  doctrine of the Void, that are within the reach of Bodhisatvas  full of energy, great sages who are adorned with the patiences  and the rapt meditation and the stages of degree ; and when  they have proclaimed these Scriptures to others, will declare :  It is I who by my own wit have become wise in these  doctrines, and accordingly I am teaching them to you out  of pure compassion ' ; or again, ' You on your part must  apply yourself until you shall have discernment in these profound principles ; thus you shall one day have insight into  knowledge such as I have.' But at this point he does not add,  ' It is by reading alone that I myself am teaching you all these  profound principles, and not by personal perception.' He sells himself for gain and aggrandisement. For this reason  he becomes a transgressor in the sight of the saints fully  enlightened, the Bodhisatvas, and the noble ones of time past,  present, and to come, and falls into a great and grievous sin :  he deceives gods and men by means of the Great Way. Even  the Way of the Disciples is not his ; [63] much less has he  attained to the distinction of having entered upon the Great  Way, still less is full and perfect enlightenment his.   " Just as a man who has entered a mighty forest may be  oppressed by hunger and thirst, and may climb a great fruit-tree therein ; he wants to get food, yet leaving the tree that  has excellent fruit, without tasting how full of flavour and  fragrance it is, he might ascend a poisonous tree, and eating its  deadly fruits, meet his death thereby : such I say is the case  of the persons, who have found what is so hard for man to get, in finding the Good Friend, who have a desire to  enter upon the Great Way, yet for the mere sake of glory,  gain and aggrandisement, choose to make display of themselves : they oppress their neighbours, and thereby commit a  great and grievous sin, and thus incur the severest censure of  all discerning men. Such men are on the way to perdition ;  they deserve not the respect of any class, whether princes,  priests, merchants, or menials. Nay, the man who does honour  them is himself a sinner in the esteem of all thinking men.  This, young sir, is the Sixth Root Sin.   
[法護譯] 復次，善男子！未來世中當有在家出家初行菩薩，於甚深空義所屬經典、三昧總持諸忍諸地大莊嚴事，善人沙門及菩薩行，於此大乘經典受持讀誦廣為人說。然於是法我自所證，由悲愍故我為汝說，應當修習，汝亦得證是甚深法如我知見。彼不實言，但能讀誦此甚深法及為他說，於此深法而實未證，求利養故妄說我得三世諸佛所證之法，菩薩聖人無有過上。得大重罪，即是欺誑諸天世人。於聲聞乘尚未能得，何況入解大乘勝行及阿耨多羅三藐三菩提耶？譬若有人居大曠野，大果樹下飢渴所逼求索飲食。此大果實色香美味皆悉具足，棄已自趣毒藥樹下，食毒藥果即時命終。我說此人亦復如是，於難得中得獲人身，依善知識遇大乘法，貪利養故虛衒己德、卑賤他人，如是行相得大重罪，由重罪故決趣惡道。是人一切剎帝利、婆羅門、吠舍、首陀及諸智者之所擯棄，皆勿親近。善男子！是名菩薩第六根本罪。
[參考] 虛空藏菩薩經，第一卷。T13。
復次善男子！未來世中初發心菩薩語在家出家初發心菩薩言：修多羅中甚深空義，及以三昧諸陀羅尼忍辱之地種種莊嚴，是大明智諸菩薩等所可觀行，受持讀誦大乘經典，又能為他分別演說。我自解了以慈悲故為汝等說，汝等亦當隨所說行，於深妙法而得知見。彼初發心菩薩不作是言我讀誦思惟從他聞解，而言自得，皆是貪求利養因緣而自衒賣，違負三世諸佛菩薩及眾賢聖，犯於大乘最深重罪，失人天路。尚不能得聲聞辟支佛乘，何由漸進到於大乘？善男子！譬如有人將導眾人遊行曠野，經過叢林極大飢渴。見彼林中有諸美果而棄捨之，取於毒果食已命終。善男子！彼人猶尚不能自濟，況復兼能度於餘人？彼初發心菩薩亦復如是，人身難得今已得之，遇善知識發大乘心，而貪利養輕自衒賣，犯重根本罪，違負三世諸佛菩薩，為諸賢聖之所棄捨，墮於惡趣。是故婆羅門、剎利、毘舍、首陀羅，不應親近此惡菩薩，若親近者亦皆得罪。餘如上說。是名初發心菩薩犯於第六根本重罪。
punar aparaṃ kulaputra bhaviṣyanty anāgate 'dhvani gṛhastha-pravrajitā ādikarmikā bodhisatvā ye te gambhīrāḥ śūnyatā-pratisaṃyuktāḥ sūtrānta-ādhāraṇī-kṣānti-samādhi-bhūmi-svalaṃkṛta-mahā-vidvat-puruṣāṇāṃ kṛta-śramāṇāṃ bodhisatvānāṃ gocarās tān mahāyāna-sūtrāntān dhārayanti paṭhanti svādhyāyanti pareṣāṃ ca vistareṇa vācayitvā prakāśayanti | 復次，善男子！未來世中，當有在家、出家初行菩薩，若於甚深空義所屬經典、總持、諸忍、三昧、諸地、善莊嚴有大智人、已行勤精進菩薩的境界。則於此大乘經典，受持、讀誦、研究，廣為人說之後，開示。
ahaṃ ca imān dharmān svabuddhyā buddhvā evaṃ ca punar ahaṃ kāruṇya-hetos tava upadiśāmi |
然，我以自智已證這些法。又，如是由悲愍的緣故，我為汝說。
tvayā vā punas tathā bhāvayitavyaṃ yathā tvam atra gambhīreṣu dharmeṣu pratyakṣo bhaviṣyasi | evaṃ te jñāna-darśanaṃ bhaviṣyati yathā mama | 或是復次，你應當如是修習，直到於諸甚深法，汝將有辨別力。如是，你將有如我知見。
etarhi na punar eva dadāti paṭhita-mātreṇa aham imān evaṃrūpān dharmān gambhīra-gambhīrān upadiśāmi na sākṣātkriyayā ||
但，現在，彼不給與。我僅僅以所讀誦，教導你們如是甚深、甚深法，不以親證。
Labha-satkāra-hetor ātmānaṃ vikrīṇāti | tatpratyayāt sarva-tryadhva-gatānām arhatāṃ samyaksaṃ-buddhānāṃ bodhisatvānām ārya-pudgalānāṃ ca purataḥ sāparādhiko bhavati | 由於利養、恭敬的緣故，出賣自己。因為這個理由，在三世阿羅漢、正等覺、菩薩、聖人的面前，是罪人。
mahāgurukam āpattim āpadyate | visaṃvādayati deva-manuṣyān mahāyānena | śrāvaka-yānam eva asya na bhavati | prāg eva mahāyānasya avatāra-viśeṣa-adhigamaḥ | prāg eva anuttarā samyak-saṃbodhiḥ || 得大重罪，以大乘的方式，欺誑諸天世人。縱使，聲聞乘彼尚未能得，何況入於大乘的殊勝，彼能成就？何況阿耨多羅三藐三菩提耶？
tad yathā kaścit puruṣo mahā-aṭavīṃ prasthitaḥ kṣut-tarṣa-prapīḍitaḥ sa tatra mahā-phala-vṛkṣe pratiṣṭhitaḥ | āhārārthaṃ sa udāra-phala-vṛkṣam apahāya gandha-saṃpannaṃ rasa-saṃpannam anāsvādya viṣa-vṛkṣam abhiruhya viṣa-phalāni bhuñjīta bhuktvā ca kālaṃ kuryāt | 譬若有人居大曠野，為飢渴所逼，彼立於大果樹下，為了求索食物。但是他捨棄妙果樹之後，尚未品嘗香、味皆悉具足的果實，上毒樹，食毒果，食已命終。
tadupamāṃs tān pudgalān vadāmi | ye durlabhaṃ manuṣyalābhaṃ labdhvā kalyāṇamitraṃ sanniśritya mahāyānam avatartu-kāmā lābha-satkāra-yaśo-hetor ātmānam upadarśayanti parān paṃsayanti
我說這些人亦復如是。於難得中，已得人身，已依善知識，想要入大乘，由於利養、恭敬、名稱的緣故，虛衒己德，卑賤他人。
evaṃ-rūpāṃ mahā-gurukām āpattim āpadyante yayā gurukayā āpattyā sarva-vijñānāṃ parama-jugupsitā bhavanti | apāya-gāminas tathā-rūpāś ca pudgalā na sevanīyāḥ sarva-kṣatriya-brāhmaṇa-viṭ-śūdrāṇāṃ | 如是行相，得大重罪。由重罪故，諸智者之所擯棄，彼趣惡道。而且，如是行相的諸人，一切剎帝利、婆羅門、吠舍、首陀之所不敬。
yaś ca tān sevate sa sātisāro bhavati sarva-vijñānāṃ | iyaṃ kulaputra bodhisatvasya ṣaṣṭhī mūlāpattiḥ || 而且，若親近他們，則於一切有智者的眼中，彼有罪。善男子！是名菩薩第六根本罪。

8. punar aparaṃ kulaputra bhaviṣyanty annāgate 'dhvani kṣatriyāṇāṃ purohitacaṇḍālā amātya-caṇḍālā bhaṭacaṇḍālā mūrkhāḥ paṇḍitamānino mahādhanā mahābhogāḥ | bahuvidheṣu dānamaya-puṇyakriyāvastuṣu saṃdṛśyante te tyāgamadamattā mānamadadarpeṇa kṣatriyaṃ vibhedayanti | śramaṇān kṣatriyaiḥ | te kṣatriyān niśritya śramaṇān daṇḍāpayanti | arthaṃ daṇḍena muṣanti | tenopadraveṇa te bhikṣavaḥ paudgalikaṃ vā sāṃghikaṃ vā cāturdiśasāṃghikaṃ vā staupikaṃ vā śramaṇair apahṛtya teṣāṃ prāhṛtaṃ pradāpyante | te punaś caṇḍālāḥ kṣatriyasyopanāmayiṣyanti | te ubhayato 'pi mūlāpattim āpadyante |
[英譯] 7. Princes and Advisers who rob the Brotherhood of their  Goods. " Again, young sir, in the future princes will have about  them the most degraded of chaplains and ministers and bravos,  fools, wise in their own conceit, full of riches and luxury ;  conspicuous in undertaking of good works that consist in  giving, themselves consumed by the pride of almsgiving,  alienate the princes [from the ascetics] through infatuated  vanity, and the ascetics from princes. They will apply to the  princes, and cause fines to be put on the ascetics, filching away  their money by the fine. By reason of that oppression, the  Brethren in question first take from the community of ascetics  property belonging to individuals, or the local Order, or the  oecumenical Order, or the shrine, and then what is robbed from  them they procure to be given to themselves ; then again, those  degraded persons will offer it to the Prince ; these on both  parts commit a Root Sin. [This is the Seventh Root Sin.]   
[法護譯] 復次，善男子！未來世中剎帝利王有旃陀羅國師等，而實愚懵，自謂明智，起諸憍慢，具大財寶及大受用，種種布施營修福業，恃布施故增益我慢，向剎利王分別沙門無量過失，依王勢力非理治罰責其課調。時諸比丘為彼所逼，或取佛塔物四方僧物現前僧物而轉與之，諸旃陀羅持以上王，如是二種俱獲重罪。善男子！是名初行菩薩第七根本罪。
[參考] 虛空藏菩薩經，第一卷。T13。
復次善男子！未來惡世初發心菩薩造作諸雜旃陀羅行，謂剎利旃陀羅、婆羅門旃陀羅、大臣旃陀羅、大將軍旃陀羅、毘舍旃陀羅、首陀羅旃陀羅。何等名為旃陀羅義？彼謂造作諸惡心業。此惡比丘自言智慧、自恃財寶行於布施、放逸憍慢、瞋嫌憎嫉餘善比丘共相鬪諍。恃王臣力、取善比丘物以奉大臣、大臣得已傳以上王；佛法僧物亦復如是。善男子！王與大臣及惡比丘犯根本罪。餘如上說。是名初發心菩薩犯於第七根本重罪。
punar aparaṃ kulaputra bhaviṣyanty anāgate 'dhvani kṣatriyāṇāṃ purohita-caṇḍālā amātya-caṇḍālā bhaṭa-caṇḍālā mūrkhāḥ paṇḍita-mānino mahā-dhanā mahā-bhogāḥ | 復次，善男子！未來世中，剎帝利王將有旃陀羅國師、臣佐、士兵，而實愚懵，自謂明智，起諸憍慢，具大財寶及大受用。
bahu-vidheṣu dāna-maya-puṇya-kriyā-vastuṣu saṃdṛśyante te tyāga-mada-mattā māna-mada-darpeṇa kṣatriyaṃ vibhedayanti | śramaṇān kṣatriyaiḥ | 於種種布施營修福業事中，表現出眾。他們樂著於布施憍逸，由於慢、憍逸、傲慢的緣故，令剎帝利王疏離沙門，令沙門疏離剎帝利王。
te kṣatriyān niśritya śramaṇān daṇḍāpayanti | arthaṃ daṇḍena muṣanti |
他們依剎帝利王，治罰諸沙門。以治罰，竊取財富。
tena upadraveṇa te bhikṣavaḥ paudgalikaṃ vā sāṃghikaṃ vā cātur-diśa-sāṃghikaṃ vā staupikaṃ vā śramaṇair apahṛtya teṣāṃ prāhṛtaṃ pradāpyante | 諸比丘由於這種逼迫，從諸沙門，已奪取個人物、現前僧物、四方僧物、佛塔物，將所奪取物給與諸旃陀羅。
te punaś caṇḍālāḥ kṣatriyasya upanāmayiṣyanti | te ubhayato 'pi mūlāpattim āpadyante |
然後，諸旃陀羅將轉與剎帝利王。從二方面，他們獲重罪。善男子！是名初行菩薩第七根本罪。

9. ye kṣatriyacaṇḍālāḥ śramaṇaiḥ sārddhaṃ praduṣyanti tathā-rūpaṃ ca te dharmaṃ prajñapayiṣyanti | adharmaṃ vā dharmam apahāya | sūtravinayaśikṣā annapekṣya kālopadeśamahāpradeśān apahāya | mahākaruṇānetrīprajñāpāramitaśikṣopāya-kauśalyaśikṣāḥ yāś cāpareṣu sūtreṣu śikṣā upadiṣṭās tā apahāya | tathārūpāṃ dharmayuktiṃ bhikṣūṇāṃ viheṭhanārthapūrvakaṃ kriyākāraṃ prajñapayanti |yaiḥ kriyākārair bhikṣūṇāṃ viheṭhanā bhavati | rañcati śamathavipaśyanānuyogamanaḥkāraṃ | te 'vadhyāyanto vyāpādabahulā bhavanti | tena ca hetunā bhikṣūṇām apy upaśāntāḥ kleśā nopaśamyanti na tanūbhavanti | tatkāle punas te bhikṣava āśayavipannā bhavanti śīlavipannāś ca bhavanti | ācāravipannā bhavanti dṛṣṭivipannā bhavanti taddhetoḥ śaithilikā bhavanti | bāhulikā bhavanti | aśramaṇāḥ śramaṇapratijñāḥ | abrahmacāriṇo brahmacāripratijñāḥ śaṅkhasvarasamācārāḥ praṣṭavyadharmadeśakāḥ | te bhūyasyā mātrayā saparicārasya kṣatriyasya satkṛtā bhavanti mānitāḥ pūjitā bhavanti | te ca prahāṇābhiyuktānāṃ bhikṣūṇāṃ gṛhastheṣv avarṇaṃ niścārayanti | sa ca kṣatriyaḥ saparivāraḥ prahāṇābhiyuktānāṃ bhikṣūṇām antike praduṣyati avadhyāyati | yas tatra prahāṇikānāṃ bhikṣūṇām upabhogaparibhogas taṃ svādhyāyābhiratānāṃ bhikṣūṇāṃ niryātayanti | te ubhayato mūlāpattim āpadyante | tat kasya hetoḥ || dhyāyī bhikṣuḥ sukṣetraṃ | nādhyayana-vaiyāvṛtyāśritā nādhyayanābhiyuktāḥ || saṃdhidhāraṇīkṣāntibhūmiṣu bhājanībhūtā dakṣiṇīyāḥ pātrabhūtāḥ | ālokakarālokasya mārgopadeśakāḥ | karmakṣetrakleśakṣetrān satvān uttārayanti | nirvāṇagamane ca mārge pratiṣṭhāpayanti | imāḥ kulaputrāṣṭau mūlāpattaya iti ||
[英譯] " There are degraded Princes who will show malevolence to the ascetics, and declare to them a law in accordance therewith ; or abandon the Law and proceed to declare what  is contrary to the Law. For they disregard the Scriptures,  the Rules and the Discipline, and abandon the great principles  and the precepts of casuistry ; they abandon also the  precepts of skill and expediency found in the teaching of the  Perfection of Wisdon and of universal benevolence ; and the  precepts set forth in other scriptures beside : and this done, with intent to injure the Brethren declare to them as their  course of conduct the adoption of principles in accordance  with all this. And by these courses of action, injury to the  Brethren does actually result, [64] and they give up setting  their minds upon the systematic practice of spiritual insight  and holy tranquillity. The Princes in recklessness become  full of malevolence ; and by that course the depraved tendencies  of the Brethren, hitherto lulled, are no longer at rest and no  longer kept down. Nay, upon occasion the Brethren fall away  from their fixt purpose, from virtue, from right conduct and  right views ; and for this cause they fall into laxity, busied with  many things ; no real ascetics although making professions of  asceticism, no true celibates though professing celibacy, giving  forth an empty sound like the conch, proclaiming the Law of  Sense. Meanwhile they receive all the more honour, esteem,  and respect from the Prince and his court ; and they utter  reproaches amongst the householders, against Brethren who  strenuously keep the rule, and then the Prince and his court use  injurious and contemptuous expressions in the presence of  Brethren who strenuously keep the rule. All the goods and  blessings which are found among the loyal Brethren, all these  they transfer to such as delight in meditation. On both counts they fall into a Root Sin. And how is this ? The meditating Brother is good ground, but not they who abide in  study, not they who are devoted to study,  "Those who are fit vessels for the spiritual stages of rapt  contemplation, the use of mystic formulae, or patient endurance,  who are worthy of honour and who are fit recipients, these are  the lights of the world, who guide the world in the right path :  these bring deliverance to beings from the field of action and  passion ; they stablish them in the way that leads to  Nirvana.   ' These, my son, are the Eight Root Sins.
[法護譯] 復次，有剎帝利王與旃陀羅沙門共立制限，非法謂法、法說非法，捨諸契經、毘奈耶學，不依時說及廣大說，捨大悲眼般若波羅蜜多學處、方便善巧學處及餘契經所說學處。捨如是行相，彼行法比丘先所修習極生嬈亂，以嬈亂故損智惠命，即便棄捨奢摩他、毘鉢舍那，勸行他事多有所得，時彼比丘無以制伏諸結煩惱。捨如是行相，彼行法比丘先所修習極生嬈亂，以嬈亂故損智惠命，即便棄捨奢摩他、毘鉢舍那，勸行他事多有所得，時彼比丘無以制伏諸結煩惱。又諸比丘或於彼時毀棄深心，戒見行等多起過失，實非沙門自謂沙門、實非梵行自謂梵行，說法問難如螺貝音，令王大臣恭敬供養，向白衣舍說是行法比丘無量過失，令王大臣為立制限，取彼行法比丘所樂受用資生之具。如是二種俱獲重罪。所以者何？禪定比丘是良福田，營福業者之所依止，是求三昧總持諸忍諸地之器，執持應器作世光明，開示正道於業煩惱地，令諸眾生住涅槃道。善男子！是名初行菩薩第八根本罪。
[參考] 虛空藏菩薩經，第一卷。T13。
復次善男子！未來惡世初發心菩薩造作諸雜旃陀羅行，謂剎利旃陀羅、婆羅門旃陀羅、大臣旃陀羅、大將軍旃陀羅、毘舍旃陀羅、首陀羅旃陀羅。此惡比丘恃怙國王及大臣力，自言智慧，自恃財寶行於布施，輕戲毀辱諸善比丘鬪諍惱亂，法說非法、非法說法，捨正經律顛倒義論，斷學般若離慈悲心，不信如來所說經典巧方便戒、違法立制，令諸清淨善行比丘廢於坐禪讀誦經典，無苦惱者生其苦惱，有苦惱者復令增長。恒懷惡心壞善威儀，行住坐臥無復時節毀禁破戒，實非沙門自言沙門，實非梵行自稱梵行，不解經典為他解說，邀致四眾供養恭敬。善男子！王與大臣及惡比丘犯根本罪。餘如上說。是名初發心菩薩犯於第八根本重罪。善男子！彼善比丘坐禪、誦經，皆是佛法出要正因，是上福田，又是忍辱三昧法器，能說妙法成就眾生，破無明黑暗開世間眼，濟拔眾生煩惱業惡。若彼惱亂，故犯重罪。是善男子犯八根本重罪者，未能深入於佛正法，以功德智慧極微少故。善男子！是初發心菩薩犯此八根本重罪已，先所修習一切善根皆悉燒然，犯波羅夷離安隱處，失人天樂及以大乘境界之樂，壞菩提心墮於惡趣，輪迴生死離善知識。
ye kṣatriya-caṇḍālāḥ śramaṇaiḥ sārddhaṃ praduṣyanti tathārūpaṃ ca te dharmaṃ prajñapayiṣyanti | adharmaṃ vā dharmam apahāya | 若有剎帝利王旃陀羅，與諸沙門一起，令他們失去信心。而且，告訴他們這樣的法，或是非法，捨棄法。
sūtravinayaśikṣā anapekṣya kāla-upadeśa-mahāpradeśān apahāya |
不尊重諸契經、毘奈耶、學，捨棄黑說及大說。
Mahākaruṇā-netrī-prajñā-pāramita-śikṣā-upāya-kauśalya-śikṣāḥ yāś ca apareṣu sūtreṣu śikṣā upadiṣṭās tā apahāya | 捨棄大悲的嚮導者般若波羅蜜多學處、方便善巧學處及餘契經所說學處。
tathārūpāṃ dharma-yuktiṃ bhikṣūṇāṃ viheṭhana-artha-pūrvakaṃ kriyā-ākāraṃ prajñapayanti | yaiḥ kriyākārair bhikṣūṇāṃ viheṭhanā bhavati | 如是形式的法詭計，是以傷害諸比丘為先的行為的情況。他們告訴諸比丘。由於這些行為的情況，諸比丘有嬈亂。
riñcanti śamatha-vipaśyana-anuyoga-manaḥkāraṃ | te 'vadhyāyanto vyāpāda-bahulā bhavanti |
於奢摩他、毘鉢舍那修習，棄捨作意。粗心的他們變成充滿著惡心。
tena ca hetunā bhikṣūṇām apy upaśāntāḥ kleśā na upaśamyanti na tanū-bhavanti |
而，以此原因，縱使諸比丘已平息的煩惱，無法息滅，無法令煩惱變弱。
tatkāle punas te bhikṣava āśaya-vipannā bhavanti śīla-vipannāś ca bhavanti | ācāra-vipannā bhavanti dṛṣṭi-vipannā bhavanti taddhetoḥ śaithilikā bhavanti | bāhulikā bhavanti |
又，諸比丘或於彼時，毀棄深心、戒、行、見。以此原因，他們懈怠，忙於許多事。
aśramaṇāḥ śramaṇa-pratijñāḥ | abrahma-cāriṇo brahma-cāri-pratijñāḥ śaṅkha-svara-samācārāḥ spraṣṭavya-dharma-deśakāḥ | 實非沙門，自謂沙門。實非梵行，自謂梵行。如螺貝音行。說可觸法。
te bhūyasyā mātrayā saparicārasya kṣatriyasya satkṛtā bhavanti mānitāḥ pūjitā bhavanti |
他們獲得更多的恭敬、禮敬、供養，這些是來自王與大臣。
te ca prahāṇa-abhiyuktānāṃ bhikṣūṇāṃ gṛhastheṣv avarṇaṃ niścārayanti |
又，於諸在家者，宣說勤修捨離比丘的過失。
sa ca kṣatriyaḥ saparivāraḥ prahāṇa-abhiyuktānāṃ bhikṣūṇām antike praduṣyati avadhyāyati |
又，彼王、大臣，在勤修捨離比丘的面前，責備、漠視他們。
yas tatra prahāṇikānāṃ bhikṣūṇām upabhoga-paribhogas taṃ svādhyāya-abhiratānāṃ bhikṣūṇāṃ niryātayanti |  若彼處有捨離比丘的受用資生之具，則轉施給樂於讀誦比丘。
te ubhayato mūlāpattim āpadyante | tat kasya hetoḥ || dhyāyī bhikṣuḥ sukṣetraṃ | na adhyayana-vaiyāvṛtya-āśritā na adhyayana-abhiyuktāḥ || 如是二種俱獲重罪。所以者何？禪定比丘是良福田， 不是以讀誦、營事為依止者，不是勤修於讀誦者。
Samādhi-dhāraṇī-kṣānti-bhūmiṣu bhājanī-bhūtā dakṣiṇīyāḥ pātra-bhūtāḥ |
於三昧、總持、諸忍、諸地，已成法器者，值得尊敬者，已成能接受者。
āloka-karā lokasya mārga-upadeśakāḥ | 作世光明者，開示正道者。
karma-kṣetra-kleśa-kṣetrān satvān uttārayanti | 從業田、煩惱田，救度眾生。
nirvāṇa-gamane ca mārge pratiṣṭhāpayanti | imāḥ kulaputra aṣṭau mūlāpattaya iti ||
令諸眾生住於趣涅槃之道。善男子！是名初行菩薩第八根本罪。

10. āsāṃ niḥsaraṇam ihaiva sūtre 'bhihitaṃ | yadi te bodhisatvā ākāśagarbhasya bodhisatvasya nāma śrutvā darśanam asyākāṅkṣeran | apāyaprapatanabhayāt mūlāpattīr daśayitukāmā | yadi te ākāśa-garbhaṃ bodhisatvaṃ namaḥkuryuḥ nāma cāsya parikīrttayeyus teṣāṃ sa kulaputro yathā bhāgyatayā svarūpeṇāgratas tiṣṭhati brāhmaṇarūpeṇa yāvad dārikārūpeṇa purataḥ sthāsyati | tasyādikarmikasya bodhisatvasya yathā samutthitās tā āpattīḥ pratideśayati | gambhīraṃ cāsyopāyakauśalyaṃ mahāyāne caryām upadarśayati | yāvad avaivarttikabhūmau ca pratiṣṭhāpayati || pe || yadi teṣāṃ saṃmukhaṃ darśanaṃ na dadāti | yas tam abhiyācati | tenādikarmikeṇa bodhisatvena sāparādhena paścime yāme utthāyāsanāt prāṅmukhena sthitvā dhūpaṃ dhūpayitavyaṃ | aruṇo devaputra āyācitavyaḥ | evaṃ ca vaktavyaṃ | aruṇa aruṇa mahākṛpa mahābhāga mahoditas tvaṃ jambudvīpe māṃ karuṇayāchāda-yasva | śīghram ākāśagarbhaṃ mahākāruṇikaṃ mama vacanena bodhaya | mama svapnāntare tam upāyam upadarśaya yenāham upāyenāpattiṃ pratideśayāmi | ārye mahāyāne upāyaprajñāṃ pratilapsyāmīti || tena tatkālaṃ śayyāyāṃ nidrāpayitavyaṃ sahodgate 'ruṇe iha jambudvīpe ākāśa-garbhasya bodhisatvasyeha samāgamo bhavati svarūpeṇa ca | tasyādikarmikasya bodhisatvasya svapnāntare purataḥ sthitvā tāṃ mūlāpattiṃ deśayati mahāyānopāyena | tathārūpaṃ ca tasyopāya-jñānaṃ saṃdarśayati | yenopāyakauśalyena sa ādikarmiko bodhisatvas tatraiva bodhicittāsaṃpra-moṣaṃ nāma samādhiṃ pratilabhate sudṛḍhavyavasthitaś ca bhavati mahāyānae ity ādi ||
[英譯] "The means of escape from them is set forth in the same  scripture. " If these Bodhisatvas, when they have heard the name of  the Bodhisatva Akasagarbha, should long to see him, being  desirous of confessing their root sins, for fear lest they fall into  perdition ; and if they worship Akasagarbha and praise his  name : then this noble Bodhisatva, as it were, by good fortune  appears before them in his own shape, or in guise of a  brahman . . . and in other forms, such as a maiden's : he  lays before the Inceptor Bodhisatva his sins as they were  committed ; [65] and teaches him profound skill in finding the  Means, his walk, that is, in the Great Way, . . . and he stablishes  him on the Ground from which there is no turning back. . . . But if he manifests not himself face to face before the Bodhisatvas, then the inceptor, who is a transgressor and begs for his  aid, must in the last watch of the night, arise from his seat,  and stand facing the east, and offer incense ; and Aruna, son  of the gods, must be the object of his prayer, and thus he must  speak : 'O Aruna, Aruna, great in mercy, great in fortune,  great is thy praise in all India ; shield me with thy mercy ;  quickly make known my prayer unto Akasagarbha the merciful.  In my sleep show the means whereby I may confess my sin. May I attain to the wisdom in the Means that is found in the noble Great Way. Then for the time he must fall asleep on  his couch ; and as soon as dawn rises, here in our own  India he meets the Bodhisatva Akasagarbha, here and in  his own form. He standing before the Inceptor Bodhisatva in  his sleep, indicates his Root Sin by the means of the Great  Path, and lays before him further knowledge of the Means of  the same kind. And by this skill in the Means that our inceptor  there and then gains for himself, the rapt meditation, whose  name is the Never-failing Thought of Enlightenment. And  thus he becomes firmly established in the Great Path,"
[法護譯] 論曰：如彼復引餘契經云：若諸菩薩聞虛空藏菩薩名已，無有疑惑、欲覩見者，畏墮惡道懺彼重罪，於虛空藏菩薩稱念其名、恭敬禮拜。善男子！如其福力住其人前，或見本身或現梵王身，乃至或現童男童女等身，令初行菩薩如從座起，於所犯罪悉皆懺悔。及為演說甚深方便善巧大乘之行，乃至住不退地。又總略云，設不現前，彼初行菩薩面於東方阿嚕拏天子住立其前，燒香勸請作如是言：汝阿嚕拏天！有大慈悲、具大威德，照閻浮提悲愍覆護，速自勸請虛空藏菩薩起大悲愍言覺悟我，而於夢中方便顯示所犯罪報，授我懺悔，得聖大乘智惠方便。彼阿嚕拏天出現閻浮提時，與虛空藏菩薩俱來，以本色相即於夢中住其人前，懺彼重罪，於如是相謂大智方便、知見方便、善巧智方便。彼初行菩薩獲三摩地，名不失菩提心。依此大乘得堅固住。
[參考] 虛空藏菩薩經，第一卷。T13。
善男子！又有初發心菩薩犯根本罪，畏墮惡趣，聞虛空藏菩薩摩訶薩名，至心願見，欲發露懺悔所犯罪故，於初夜後分燒堅黑沈水及多伽羅香，至心合掌稱虛空藏菩薩摩訶薩名。善男子！時虛空藏菩薩摩訶薩，隨其所應現種種形，或現自身、或聲聞身、或剎利身婆羅門身，乃至童男童女等身，在彼犯罪初發心菩薩前，教令發露懺悔除罪。以善巧方便，開示甚深無上正真大乘之行三昧總持忍辱之地，捨諸惡趣，得不退轉阿耨多羅三藐三菩提心，精勤修行六波羅蜜，得力堅固猶如金剛，乃至自得阿耨多羅三藐三菩提。又善男子！虛空藏菩薩摩訶薩，若不現身在其人前教發露者，是初發心菩薩應於後夜合掌至心而向東方，燒堅黑沈水及多伽羅香，請明星言：明星明星成大慈悲，汝今初出照閻浮提，大悲護我，可為我白虛空藏菩薩摩訶薩，願於夢中示我方便，發露懺悔犯根本罪，令得大乘方便智眼。善男子！彼初發心菩薩即於夢中明相出時，虛空藏菩薩摩訶薩隨其所應而為現身，以諸方便令彼初發心菩薩發露懺悔先所犯罪，示方便智令彼菩薩深懷驚怖，於阿耨多羅三藐三菩提心得不忘三昧堅住大乘，疾得滿足六波羅蜜，不久成就一切種智。
āsāṃ niḥsaraṇam iha eva sūtre 'bhihitaṃ | 遠離這些根本罪的方法，確實就在同樣的經中有說。
yadi te bodhisatvā ākāśa-garbhasya bodhisatvasya nāma śrutvā darśanam asya ākāṅkṣeran | apāya-prapatana-bhayāt mūla-āpattīr darśayitu-kāmā | 如果這些菩薩聞虛空藏菩薩名已，應該想要見他。畏墮惡道故，想要懺彼重罪。
yadi te ākāśa-garbhaṃ bodhisatvaṃ namaḥ-kuryuḥ nāma ca asya parikīrttayeyus teṣāṃ sa kulaputro yathā bhāgyatayā svarūpeṇa agratas tiṣṭhati brāhmaṇa-rūpeṇa yāvad dārikā-rūpeṇa purataḥ sthāsyati | 如果他們恭敬禮拜虛空藏菩薩，而且能稱念其名。這位善男子，如其福力，住其人前，或現本身，或現梵王身，乃至或現童女身。
tasya ādikarmikasya bodhisatvasya yathā samutthitās tā āpattīḥ pratideśayati | gambhīraṃ ca asya upāya-kauśalyaṃ mahāyāne caryām upadarśayati | yāvad avaivarttika-bhūmau ca pratiṣṭhāpayati || pe || 令初行菩薩於所起罪悉皆懺悔。及為演說甚深方便善巧大乘之行，乃至住不退地。
yadi teṣāṃ saṃmukhaṃ darśanaṃ na dadāti | yas tam abhiyācati | tena ādikarmikeṇa bodhisatvena sāparādhena paścime yāme utthāya āsanāt prāṅmukhena sthitvā dhūpaṃ dhūpayitavyaṃ | aruṇo devaputra āyācitavyaḥ | evaṃ ca vaktavyaṃ | 又，如果不現前，若懇求他，則彼有罪初行菩薩，在後夜時分，從座而起，面向東而立，應該燒香。應該向阿嚕拏天子祈求，而且作如是言：
aruṇa aruṇa mahākṛpa mahābhāga mahā-uditas tvaṃ jambu-dvīpe māṃ karuṇayā chādayasva |
阿嚕拏天！汝有大慈悲，具大威德，於閻浮提，地位最高，請你悲愍覆護。
śīghram ākāśa-garbhaṃ mahā-kāruṇikaṃ mama vacanena bodhaya |
請你盡速地帶我的話，使大悲愍者虛空藏菩薩知道。
mama svapnāntare tam upāyam upadarśaya yena aham upāyena āpattiṃ pratideśayāmi | ārye mahāyāne upāyaprajñāṃ pratilapsyāmi iti || 於我的夢中，請你顯示這個方法，以那個方法，我可以懺悔。在聖大乘中，我將得到方便的智惠。
tena tatkālaṃ śayyāyāṃ nidrāpayitavyaṃ saha-udgate 'ruṇe iha jambudvīpe ākāśa-garbhasya bodhi-satvasya iha samāgamo bhavati sva-rūpeṇa ca | 那個時候，他必須在床上睡。當彼阿嚕拏天出現閻浮提的時候，與虛空藏菩薩俱來，以本色相。
tasya ādikarmikasya bodhisatvasya svapnāntare purataḥ sthitvā tāṃ mūlāpattiṃ deśayati mahāyāna-upāyena | tathārūpaṃ ca tasya upāya-jñānaṃ saṃdarśayati | 於彼初行菩薩夢中，住其人前，懺彼重罪，以大乘方法。以及為他，顯示相同種類的方便智慧。
yena upāya-kauśalyena sa ādikarmiko bodhisatvas tatra eva bodhicitta-asaṃpramoṣaṃ nāma samādhiṃ pratilabhate sudṛḍha-vyavasthitaś ca bhavati mahāyāna ity ādi || 若以此方便善巧，彼初行菩薩，確實於彼中，獲三摩地，名不失菩提心。而且，於大乘中，得堅固住。

11. atha vā yo 'tra sūtre 'dhyeṣaṇamantraḥ pūrvam uktaḥ | tenāyaṃ vidhiḥ kāryaḥ | evaṃ syāt | araṇye upavane 'bhyavakāśe vāgaraṃ vā tagaraṃ vā kālānusāri vā dhūpayitavyaṃ | prāñjalinā ca bhūtvā samantato digvidikṣu ca pañcamaṇḍalakena vanditvā ime mantrapadāḥ pravartayitavyāḥ | tad yathā | sumṛśa [doubtful] | kāruṇika | caratu [doubtful] | vicara | sañcara | kāruṇika | murara | murara vegadhāri namucame bhujayata kāruṇika cintāmaṇi pūraya kāruṇika sarvāśāṃ me sthāpaya | ājñādhārī sphugu | rativiveka gu | dṛṣṭiviveka gu | pūraya kāruṇika pūrayantu mamāśāṃ | sarvathā cāśokagati svāhā || vidhiḥ pūrvavat | sarvavyādhiduḥkhasarvabhayasarvopakaraṇavighātapratighāte sarvābhīṣṭasiddhaye ca kāryaḥ ||
[英譯] and so  our scripture continues.   In connexion with the formula of supplication that has just  been spoken of, the following ritual must be gone through.  "Thus must it be. In the wood or grove, or in the open,  agallochum or the tagara powder or something else according  to circumstances must be used as incense. Clasping his  hands, and offering a benediction on every side, and making  obeisance with the five members,  he must utter the following  formulae, to wit : Sumrsha (bis), O merciful one, let it  pass, let it pass, pass out, pass together, O merciful one;  murara, murara, O swift one, namucame, bhujayata, O merciful  one, fill up the mystic gem, O merciful one, establish all my  hope, bearing command, [66] sphugu (bis), eminent in love  (seven times), eminent in doctrine (seven times,) O fulfil, merciful  one, my hope, let them fulfil it, and in all ways may there be an  advance towards painless bliss. Hail " The ritual act must  be performed as before, is to be performed for the averting of  all pestilence, pain, all fear, all that is against our benefit, and for  the perfecting of all that is desirable.  
[法護譯] 論曰：或有是經，先說真言勸請儀軌等事，作如是說：空寂深林遼敻之處，燒沈水香多伽羅香堅黑諸香，遍十方界五輪禮敬，合掌誦此真言曰：
怛致(切身)他(引)蘇沒哩(二合)舍蘇沒哩(二合)舍歌(引)嚕尼葛左囉左囉尾左囉散左囉歌(引)嚕尼葛牟嚕嚕牟囉尾誐䭾(引)哩摩(引)左弭勃嚕(二合)惹摩多歌(引)嚕尼葛進多(引)摩尼布(引)囉葛歌(引)嚕尼葛薩哩嚩(二合引)娑(引)彌薩他(二合引)波野阿(引)倪也(切身引)䭾(引)哩(引)薩普(二合)顒(五工切)薩普(二合)顒(上同)嚕底尾微葛顒(上同)涅哩(二合)瑟致(二合)尾微葛顒(上同)布(引)囉野歌(引)嚕尼葛布(引)囉囉演覩摩摩(引)舍(引)薩哩嚩(二合)鉢探左阿輸(引)葛誐底薩嚩(二合引)賀(引)說前儀軌，一切病苦、一切怖畏、一切惱害悉皆殄滅，諸希求事亦悉成就。
atha vā yo 'tra sūtre 'dhyeṣaṇa-mantraḥ pūrvam uktaḥ | tena ayaṃ vidhiḥ kāryaḥ | evaṃ syāt |
或在這部經中，首先說勸請真言，之後，他必須進行儀軌。應該如是。
araṇye upavane 'bhyavakāśe vā agaruṃ vā tagaraṃ vā kāla-anusāri vā dhūpayitavyaṃ | 在森林，或小樹林，或閑曠之處，燒沈水香，或多伽羅香，或堅黑諸香（或按照環境可作為香的東西）。
prāñjalinā ca bhūtvā samantato dig-vidikṣu ca pañca-maṇḍalakena vanditvā ime mantra-padāḥ pravartayitavyāḥ | 又，合掌，遍十方界，五輪禮敬，必須誦此真言句。
tad yathā | sumṛśa [doubtful] | kāruṇika | cara tura [doubtful] |
怛致(切身)他(引) 蘇沒哩(二合)舍  蘇沒哩(二合)舍  歌(引)嚕尼葛 左囉左囉
Sumrsha (bis), O merciful one, let it  pass, let it pass,
vicara | sañcara | kāruṇika | murara | murara vegadhāri namucame bhujayata
尾左囉 散左囉 歌(引)嚕尼葛 牟嚕嚕  牟囉  尾誐䭾(引)哩 摩(引)左弭  勃嚕(二合)惹摩多
pass out, pass together, O merciful one;  murara, murara, O swift one, namucame, bhujayata,
kāruṇika cintāmaṇi pūraya kāruṇika sarvāśāṃ
歌(引)嚕尼葛  進多(引)摩尼  布(引)囉葛 歌(引)嚕尼葛  薩哩嚩(二合引) 娑(引)  
O merciful  one, fill up the mystic gem, O merciful one, establish all my  hope,
me sthāpaya | ājñādhārī sphugu |
彌 薩他(二合引)波野 阿(引)倪也(切身引)䭾(引)哩(引)  薩普(二合)顒(五工切) 薩普(二合)顒(上同)
bearing command, sphugu (bis)
rativiveka gu | dṛṣṭiviveka gu | 嚕底尾微葛顒(上同)  涅哩(二合)瑟致(二合)尾微葛顒(上同)
eminent in love  (seven times), eminent in doctrine (seven times,)
pūraya kāruṇika pūrayantu mamāśāṃ | 布(引)囉野  歌(引)嚕尼葛  布(引)囉囉演覩  摩摩(引)舍(引)  
O fulfil, merciful one, my hope, let them fulfil it,
sarvathā cāśokagati svāhā || 薩哩嚩(二合)鉢探  左阿輸(引)葛誐底  薩嚩(二合引)賀(引)
and in all ways may there be an  advance towards painless bliss. Hail
vidhiḥ pūrvavat | sarva-vyādhi-duḥkha-sarva-bhaya-sarva-upakaraṇa-vighāta-pratighāte sarva-abhīṣṭa-siddhaye ca kāryaḥ ||  儀軌如前，一切病苦、一切怖畏、一切惱害悉皆殄滅，諸希求事亦悉成就。

12. yadi kṣatriyādayo 'pi bodhisatvāḥ katham eṣām āpattiniyamo 'nyeṣāṃ cādhikyaṃ | atha tena sāmvarikāḥ | katham eṣām āpattivyavasthā | kathaṃ vā taddoṣāt sāmvarikā api gṛhyante | naiṣa doṣaḥ | yeṣāṃ yatra bahulaṃ saṃbhavaḥ te tatrākoṭitāḥ svanāmagrahaṇadarśanād bhayotpādanārthaṃ | paraḥparatas tu sarvaiḥ sarvā āpattayaḥ parihartavyāḥ || yena vā prakṛtimahāsāvadyatayāsamādāno 'py abhavyo bhavaty ucchinnakuśalamūlaś ca sutarāṃ tena sāmvarikā ity alam anayā cintayā || upāyakauśalyasūtre 'pi mūlāpattir uktā | kiṃ vāpi kulaputra bodhisatvaḥ prātimokṣaśikṣāyāṃ śikṣa-māṇāḥ kalpaśatasahasram api mūlaphalabhakṣaḥ syāt | sarvasatvānāṃ ca sūktaduruktāni kṣamet | śrāvakapratyekabuddhabhūmipratisaṃyuktaiś ca manasikārair vihared iyaṃ bodhisatvasya gurukā mūlāpattiḥ | tad yathā kulaputra śrāvakayānīyo mūlāpattim āpannaḥ so 'bhavyas tair eva skandhaiḥ parinirvātum | evam eva kulaputro 'pratideśyaitām āpattim aniḥsṛjya tān śrāvakapratyekabuddha-manasikārān abhavyo buddhabhūmau parinirvātum iti ||
[英譯] How to deal with Sin in High Places. If even princes and  other persons of rank become Bodhisatvas, how is their sin to  be restrained, with all their superiority to others ? And then  moreover they are bound by no vows, How is their sin to be  made manifest ? Or how far are those who are bound by  vows involved in the other's fault ? There is no fault. Whenever this happens to a considerable extent, there the sinners are  struck at by their names being known and published, to be a  terror to evildoers ; the fact is, all must keep clear of all sins  by mutual assistance. Or else, in proportion as a man by  reason of natural depravity is not even receptive (of admonition), but incapable, and so cuts through his root of good, by so  much the more (must) those who are bound by vows (confess to each other). So much for this train of thought. In the upayakausalya Sutra also another Root Sin is described.  " What, young sir, if a Bodhisatva be regularly instructed  in the doctrine of the Confessional Office, and for a hundred  thousand aeons have been eating roots and fruits, and supporting good report or evil ; yet if he dwell with thoughts that  are bound up with the spiritual stage of Disciple or Pratyeka  Buddha, this is a grave Root Sin in him. And, young sir,  just as a follower of the Disciples' Way who has committed a  Root Sin is incapable of gaining final Release while his present  personality lasts ; so also one like yourself, if he have not  confessed that Root Sin, and renounced those thoughts of  Disciples and Pratyeka Buddhas, is incapable of final Release  at the Stage of a Buddha."
[法護譯] 論曰：若剎帝利若菩薩等，云何罪咎及勝方便？或持戒者，云何說罪？云何過失？謂於持戒者無過失者，多起打扑，名執自見。由是展轉生怖，滅諸罪咎。若於此大性罪，拔去苦本畢竟不造，於菩提心戒是所堪任，如實觀察相續思惟。故《方便善巧經》說是根本罪云：善男子！菩薩於別解脫戒學式叉摩那百千劫中唯食根果，解脫一切眾生，忍受惡言。若於聲聞辟支佛行相應作意，是名菩薩根本重罪。善男子！得是根本罪者，譬如聲聞於有餘依涅槃而不堪任。善男子！此所說罪，於聲聞緣覺作意無有出離，亦復如是，於佛地涅槃而不堪任。
yadi kṣatriyādayo 'pi bodhisatvāḥ katham eṣām āpatti-niyamo 'nyeṣāṃ ca ādhikyaṃ |
如果剎帝利王等是諸菩薩，云何調伏罪過及統治其他人？
atha te na sāmvarikāḥ | katham eṣām āpatti-vyavasthā | kathaṃ vā taddoṣāt sāmvarikā api gṛhyante | 又，他們無有律儀。如何令其罪過成立？或如何攝持律儀，遠離彼過失？
na eṣa doṣaḥ | yeṣāṃ yatra bahulaṃ saṃbhavaḥ te tatra ākoṭitāḥ svanāma-grahaṇa-darśanād bhaya-utpādana-arthaṃ | paraḥparatas tu sarvaiḥ sarvā āpattayaḥ parihartavyāḥ || 沒有此過失。若於彼處出現許多，則於彼中，他們被打壓，因為知道、看見他們的名字的緣故，由是生怖。然而，彼此互助，所有人滅諸罪咎。
yena vā prakṛti-mahā-sāvadyatayā asamādāno 'py abhavyo bhavaty ucchinna-kuśala-mūlaś ca sutarāṃ tena sāmvarikā ity alam anayā cintayā || 或若由自性有大罪故，不會受持，是不正確的，而且會過度地斷善根，則由於能夠這樣思惟，就是有律儀者。
upāya-kauśalya-sūtre 'pi mūlāpattir uktā | kiṃ vā api kulaputra bodhisatvaḥ prātimokṣa-śikṣāyāṃ śikṣamāṇaḥ kalpa-śata-sahasram api mūla-phala-bhakṣaḥ syāt | sarva-satvānāṃ ca su-ukta-dur-uktāni kṣamet | 在方便善巧經中也說到根本罪。或是，善男子！什麼是菩薩於別解脫學處中正在學習，縱使百千劫中，唯食根果，而能忍受一切眾生的善言、惡言？
śrāvaka-pratyekabuddha-bhūmi-pratisaṃyuktaiś ca manasikārair vihared iyaṃ bodhisatvasya gurukā mūlāpattiḥ | 而以聲聞、辟支佛地相應的作意而安住，是名菩薩根本重罪。
tad yathā kulaputra śrāvaka-yānīyo mūlāpattim āpannaḥ so 'bhavyas tair eva skandhaiḥ parinirvātum | 善男子！譬如聲聞行者已犯根本罪，於有餘依涅槃而不堪任。
evam eva kulaputro 'pratideśya etām āpattim aniḥsṛjya tān śrāvaka-pratyekabuddha-manasikārān abhavyo buddha-bhūmau parinirvātum iti || 善男子亦復如是，於此罪不懺，於聲聞緣覺作意不出離，於佛地涅槃而不堪任。

13. āsāṃ ca mūlāpattīnāṃ sukhagrahaṇadhāraṇārtham ekīyamatānāṃ ca saṃgrahakārikā ucyante || ratnatrayasvaharaṇād āpatpārājikā matā | saddharmasya pratikṣepād dūtīyā muninoditā ||
duḥśīlasyāpi vā bhikṣoḥ kāṣāyastainyatāḍanāt | cārake vā vinikṣepād apapravrājanena ca ||
pañcānantaryakaraṇān mithyādṛṣṭigraheṇa vā | grāmādibhedanād vāpi mūlāpattir jinoditā ||
śūnyatāyāś ca kathanāt satveṣu kṛtabuddhiṣu | buddhatvaprasthitānāṃ vā saṃbodher vinivarttanāt ||
prātimokṣaṃ parityājya mahāyāne niyojanāt | śiṣyayānaṃ na rāgādiprahāṇāyeti vā grahāt ||
pareṣāṃ grahaṇād vāpi punaḥ svaguṇakāśanāt | parapaṃsanato lābhasatkāraślokahetunā ||
gambhīrakṣāntiko 'smīti mithyaiva kathanāt punaḥ | daṇḍāpayed vā śramaṇān dadyād vā śaraṇatrayāt ||
bodhicittaparityāgād yācakāyāpradānataḥ | tīvramātsaryalobhābhyāṃ krodhād vā satvatāḍanāt ||
prasādyamāno yatnena satveṣu na titikṣate | ślokāt parānuvṛttyā vā saddharmābhāsavarṇanād | iti ||
gṛhṇīyād dīyamānaṃ vā śamathe tyājanāt punaḥ | pratisaṃlīnabhogaṃ ca svādhyāyiṣu nivedanāt ||
mūlā āpattayo hy etā mahānarakahetavaḥ | āryasyākāśagarbhasya svapne deśyāḥ puraḥsthitaiḥ ||
[英譯] And in order easily to acquire and comprehend the abovementioned Root Sins, as well as certain individual opinions, we add these memorial verses by way of summary :  (1) When one steals what belongs to the three precious  things to his own use, an offence worthy of expulsion is  deemed to arise. (2) A second like offence is proclaimed by the Sage, if one  reject the Good Law.   (3) Another, when one smites a Brother even if of evil life, or steals his robes, or casts him into prison, or causes him to  leave the Order.  [67] (4) Again, when one commits the five sins of inevitable  result, or adopts false views, or causes division in village or  other community ; each of these is called by the Sage a Root  Sin. (5) When one imparts the doctrine of the void to these  whose minds are not fully prepared, or turns away from fullest  enlightenment those who have set out on the road to Buddhahood. (6) When one directs towards the Great Way without  keeping up the discipline of the Confessional Office. Or when  one maintains that the Disciples' Way does not make for the  total abandonment of everything like passion. (7) When one publishes abroad one's own good qualities  while one attacks others, or injures a neighbour, moved by  greed and aggrandisement or self-glorification. (8) Or again, when one says in utter falsehood,  deeprooted is my patience," or compasses the punishment of the  ascetics, or is liberal at the expense of the Master, the Law, and  the Order. (9) If one appropriates what is given to the Order or causes  the Brethren to leave their life of tranquillity, or sets before  Brethren devoted to their studies the enjoyment of seclusion. (10) These rooted sins which lead to the great hell, one  must confess to the august Akasagarbha, standing before him  in a vision of sleep. (11) The same, when one renounces the thought of enlightenment, or refuses charity to him that asks, from keen envy and  greed, or from wrath and violence to one's fellow-creatures, (12) for such an one as has no patience with his fellows  even when diligently propitiated by them ; and lastly from  proclaiming a false semblance of the Good Law out of mere  depravity or out of complaisance to a neighbour.
[法護譯] 論曰：此諸重罪，由執我故持為妙樂，是義云何？《攝論》釋云：破壞三寶物，或如芥子量，謗正法二罪，是牟尼所說。設破戒比丘，由被袈裟服，或不聽出家，捶考繫牢獄。造作五無間，又或執邪見，及破壞聚落，此名根本罪，是勝尊所說。但樂談空性，實自無知覺，設住佛智中，不修正覺道，捨斯別解脫，希入大乘果。又令諸學人，不斷於貪執，樂向他人前，稱揚自己德，由光於他人，廣獲其利養。或復邪妄說，我得甚深忍，或責罰沙門，故取三寶物。由如是取已，復捨奢摩他。或行法比丘，與所愛受用，是名根本罪，因墮大地獄。又虛空藏菩薩住立佛前，宣悔夢中捨菩提心偈云：有諸來乞者，慳貪而不施，磣然生忿怒，打撲諸眾生。清淨一心者，亦不為恭敬，隨他染欲心，誹謗於正法。
āsāṃ ca mūlāpattīnāṃ sukha-grahaṇa-dhāraṇa-artham ekīya-matānāṃ ca saṃgraha-kārikā ucyante ||
又，為了容易攝受與持守此諸重罪，以及獨特的意見，以綱要的方式來說。
1) ratna-traya-svaharaṇād āpat-pārājikā matā | 因為自己盜取三寶物，被認為是他勝罪。
2) sad-dharmasya pratikṣepād dūtīyā muninā uditā || 誹謗正法是第二罪，為牟尼所說。
3) duḥśīlasya api vā bhikṣoḥ kāṣāya-stainya-tāḍanāt | cārake vā vinikṣepād apapravrājanena ca ||
或縱使破戒比丘，因為你偷他的袈裟，或捶打他，或繫於牢獄，以及不聽出家。
4) pañca ānantaryakaraṇān mithyādṛṣṭi-graheṇa vā | grāmādibhedanād vā api mūlāpattir jina-uditā || 因為造作五無間，或由於接受邪見，或破壞聚落等，此名根本罪，是勝尊所說。
5) śūnyatāyāś ca kathanāt satveṣv akṛta-buddhiṣu | buddhatva-prasthitānāṃ vā saṃbodher vinivartanāt || 又，對於智慧未準備好的眾生，因為談說空性，或令安住於佛性者的菩提退轉。
6) prātimokṣaṃ parityājya mahāyāne niyojanāt | śiṣyayānaṃ na rāgādiprahāṇāya iti vā grahāt ||
捨棄別解脫之後，導向於大乘。或是令諸學人，不斷於貪等。
7) pareṣāṃ grahaṇād vā api punaḥ svaguṇa-kāśanāt | para-paṃsanato lābha-satkāra-śloka-hetunā ||
或是接受他人，又稱揚自己德。誹謗他人，由於利養、恭敬、名聞的原因。
8) gambhīra-kṣāntiko 'smi iti mithyā eva kathanāt punaḥ | daṇḍāpayed vā śramaṇān dadyād vā śaraṇa-trayāt || 或復邪妄說，我得甚深忍。或責罰沙門，或取三寶物。
9) gṛhṇīyād dīyamānaṃ vā śamathe tyājanāt punaḥ | pratisaṃlīnabhogaṃ ca svādhyāyiṣu nivedanāt ||
由於竊取給予僧團物，或復捨奢摩他。或對於專注於研讀比丘，宣說退隱受用。
10) mūlā āpattayo hy etā mahā-naraka-hetavaḥ | āryasya ākāśa-garbhasya svapne deśyāḥ puraḥsthitaiḥ || 因為這些根本罪，是大地獄因。又在夢中，於虛空藏菩薩前住立，向他懺悔。
11) bodhicitta-parityāgād yācakāya apradānataḥ | tīvra-mātsarya-lobhābhyāṃ krodhād vā satva-tāḍanāt || 捨菩提心，或有諸來乞者，由於猛利慳吝與貪愛而不施，或忿怒而捶打諸眾生。
12) prasādyamāno yatnena satveṣu na titikṣate | ślokāt parānuvṛttyā vā saddharma-ābhāsa-varṇanād | iti || 雖然眾生努力地謀求諒解，於彼眾生，他不能忍受。為了名聞或是隨他轉故，稱讚相似正法。

14. āryakṣitigarbhasūtre 'py uktaṃ | yo mahābrahman mamoddiśya pravrajito duḥśīlapāpasamācāro bhikṣur anubhūtaḥ kaśambakajāto 'śramaṇaḥ śramaṇapratijñaḥ abrahmacārī brahmacāripratijñaḥ | dhvastaḥ patitaḥ parājito vividhaiḥ kleśaiḥ | atha ca punaḥ sa duḥśīlapāpasamācāro bhikṣur adyāpi sarvadevānāṃ yāvat sarvamanuṣyāṇāṃ yāvat puṇyanidhīnāṃ darśayitā bhavati kalyāṇamitraṃ | kiṃ cāpi sa apātrībhūtaḥ tena ca punaḥ śirastuṇḍamuṇḍena kāṣāyavastraprāvaraṇeryāpathena darśana-hetunāpi bahūnāṃ satvānāṃ vividhakuśalamūlopastambhanakaraḥ sugatimārgadarśako bhavati | tasmād yo mamoddiśya pravrajitaḥ śīlavān duḥśīlo vā tasya nānujānāmi cakravarttir ājñām api yan mamoddiśya pravrajitasya sahadharmeṇāpi kāye daṇḍaprahāraṃ vā dātuṃ cārake vā prakṣeptuṃ | aṅgam aṅgaṃ vikarttanaṃ vā kartuṃ jīvitād vā vyaparopaṇaṃ kartuṃ | kiṃ punar adharmeṇa || kiṃ cāpi mṛtaḥ kathyate 'smin dharmavinaye | atha ca punaḥ sa pudgalo gorocanakastūrikāsadṛśa iti | atraivāha | ye mamoddiśya pravrajitān yānabhūtān pātrabhūtān vā viheṭhayiṣyanti te sarveṣāṃ tryadhvagatānāṃ buddhānām atīva sāparādhā bhavanti | samucchinnakuśalamūlā dagdhasantānā avīciparāyaṇā bhavantīti |
[英譯] In the holy Kshitigarhha Scripture again it is written :   " O mighty Brahma, he who has been ordained in my name,  but has fallen into evil and immoral courses, and though  reputed to be a Brother is a man of naught, no true ascetic  although making pretensions of asceticism, no celibate though  professing celibacy, shattered, fallen, overmastered by many  and various sins, nevertheless that wicked and sinful Brother may as on this day become a preacher to gods and men,  yea, to all who are vessels of righteousness, may in fact be the  Good Friend.   "And all the time he is an unworthy object. Yet by his  tonsure of head and chin, by his deportment in wearing the  saffron robes, although this be done merely for parade, he may  still foster many a root of good in his neighbours and show the  way of salvation. Therefore, whosoever has been ordained in  my name, whether virtuous or no, in his case I do not allow  to emperors and kings even, in that he has been ordained in my  name, that even with justice on their side they should inflict  on his person stripes, or cast him into prison, or sever him  limb from limb, or put him to death; much less unjustly."  And how is the dead saint spoken of in this book of the Law ? ' Now moreover that man is like orpiment and musk," are  the words. In the same passage he says : " Whoso shall  injure such as have been ordained in my name and are in the  Way of Salvation or vessels meet for it, they thereby become  exceeding great transgressors in the sight of all Buddhas past,  present and to come ; their roots of good are cast off and the  propagation thereof consumed away ; and thus they are on  the road to Hell."
[法護譯] 《地藏經》云：佛告大梵：若依我教而出家者，犯戒惡行內壞腐敗如穢蝸螺，實非沙門自謂沙門、實非梵行自稱梵行，常為種種煩惱所勝敗壞傾覆。如是比丘雖破禁戒行諸惡行，尚為一切天龍人等開示福德行故。此善知識然非法器，而剃除鬚髮被袈裟衣，於無量眾生種種善根為開導，因近生善趣顯示正道。是故若依我教而出家者，持戒毀戒，我尚不聽轉輪聖王依俗正法鞭撻其身、牢獄繫閉、節節支解斷其命根，況餘非法。如是比丘，然依我法毘奈耶中說名死屍。復說彼人如牛有黃，如麝有香。又云：若依我教而出家者，是器非器不應惱害，即是毀犯三世諸佛，得大過咎焚滅善根墮無間獄。
[參考] 大乘大集地藏十輪經卷第三
復次，大梵！若有依我而出家者，犯戒、惡行、內懷腐敗如穢蝸螺，實非沙門自稱沙門，實非梵行自稱梵行，恒為種種煩惱所勝，敗壞傾覆。如是苾芻，雖破禁戒、行諸惡行，而為一切天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人、非人等作善知識，示導無量功德伏藏。如是苾芻雖非法器，而剃鬚髮，被服袈裟，進止威儀同諸賢聖。因見彼故，無量有情種種善根皆得生長，又能開示無量有情善趣生天涅槃正路。是故依我而出家者，若持戒，若破戒，下至無戒，我尚不許轉輪聖王及餘國王、諸大臣等依俗正法以鞭杖等捶拷其身，或閉牢獄、或復呵罵、或解支節、或斷其命，況依非法！大梵！如是破戒惡行苾芻，雖於我法毘奈耶中名為死尸，而有出家戒德餘勢。譬如牛麝身命終後，雖是無識傍生死尸，而牛有黃，而麝有香，能為無量無邊有情作大饒益。破戒苾芻亦復如是，雖於我法毘奈耶中名為死尸，而有出家戒德餘勢，能為無量無邊有情作大饒益。
[參考] 大乘大集地藏十輪經卷第四
於歸我法而出家者，若是法器、若非法器諸弟子所，惱亂呵罵、或以鞭杖楚撻其身、或閉牢獄乃至斷命。此於一切過去、未來、現在諸佛，犯諸大罪，決定當趣無間地獄，斷滅善根焚燒相續，一切智者之所遠離。
ārya-kṣiti-garbha-sūtre 'py uktaṃ | yo mahā-brahman mama uddiśya pravrajito duḥśīla-pāpa-samācāro bhikṣur anubhūtaḥ kaśambaka-jāto 'śramaṇaḥ śramaṇa-pratijñaḥ abrahmacārī brahmacāri-pratijñaḥ | dhvastaḥ patitaḥ parājito vividhaiḥ kleśaiḥ |
在聖地藏經中也說：大梵！若依我教而出家者，犯戒、惡行比丘，內壞腐敗如穢蝸螺，實非沙門自謂沙門，實非梵行自稱梵行，為種種煩惱所勝、敗壞、傾覆。
atha ca punaḥ sa duḥśīla-pāpa-samācāro bhikṣur adya api sarva-devānāṃ yāvat sarva-manuṣyāṇāṃ yāvat puṇya-nidhīnāṃ darśayitā bhavati kalyāṇa-mitraṃ | 又，如是比丘雖破禁戒，行諸惡行，今尚為一切天，乃至一切人，乃至福德器皿的開示者，是善知識。
kiṃ ca api sa apātrī-bhūtaḥ tena ca punaḥ śiras-tuṇḍa-muṇḍena kāṣāya-vastra-prāvaraṇa-īryāpathena darśana-hetunā api bahūnāṃ satvānāṃ vividha-kuśala-mūla-upastambhana-karaḥ sugati-mārga-darśako bhavati | 然彼非法器，而剃除鬚髮，被袈裟衣，四威儀路，以展現為因。於許多眾生，成為種種善根的支撐，顯示善趣的道。
tasmād yo mama uddiśya pravrajitaḥ śīlavān duḥśīlo vā tasya na anujānāmi cakra-vartti-rājñām api yan mama uddiśya pravrajitasya sahadharmeṇa api kāye daṇḍa-prahāraṃ vā dātuṃ cārake vā prakṣeptuṃ | aṅgam aṅgaṃ vikartanaṃ vā kartuṃ jīvitād vā vyaparopaṇaṃ kartuṃ | kiṃ punar adharmeṇa || 是故，若依我教而出家者，持戒或毀戒，我尚不聽轉輪聖王，依俗正法，鞭撻其身，或牢獄繫閉，或節節支解，斷其命根，況餘非法。
kiṃ ca api mṛtaḥ kathyate 'smin dharma-vinaye | atha ca punaḥ sa pudgalo go-rocana-kastūrikā-sadṛśa iti | 又，如何在法毘奈耶中說為死屍？復說彼人如牛有黃，如麝有香。
atra eva āha | ye mama uddiśya pravrajitān yāna-bhūtān pātra-bhūtān vā viheṭhayiṣyanti te sarveṣāṃ trya-dhva-gatānāṃ buddhānām atīva sāparādhā bhavanti | samucchinna-kuśala-mūlā dagdha-santānā avīci-parāyaṇā bhavanti iti | 此中又說：若依我教而出家者，是乘，或是器，他們將惱害這些人，則他們於三世諸佛，得大過咎。斷滅善根，焚燒相續，墮無間獄。

15. atraivāha | sarvabuddhair adhiṣṭhito 'yaṃ mokṣadhvajo yad uta raktakāṣāyavastram iti | asminn eva coktaṃ | tena khalu punaḥ samayena bahūni śrāvakaniyutaśatasahasrāṇi bahūni ca bodhisatva-niyutaśatasahasrāṇi bhagavato 'ntike evaṃrūpaṃ pūrvakṛtaṃ karmāvaraṇaṃ pratideśayanti | vayam api bhadanta bhagavan bahūnāṃ pūrvakāṇāṃ tathāgatānāṃ pravacane pātrabhūtān pātrabhūtāṃś ca buddhānāṃ bhagavatāṃ śrāvakayānīyān pudgalāñ jugupsitavantaḥ paṃsitavanto roṣitavanto 'varṇāyaśaḥkathāś ca niścāritavantaḥ | tena vayaṃ karmāvaraṇena triṣv apāyeṣu vividhāṃ tīvrāṃ pracaṇḍāṃ duḥkhāṃ vedanāṃ pratyanubhūtavantaḥ || peyālaṃ || vayaṃ tatkarmāvaraṇaśeṣam etarhi bhagavato 'ntike pratideśayiṣyāmaḥ | kecid vadanti | vayaṃ bhagavataḥ śrāvakān vacanais tarjita-vantaḥ paribhāṣitavantaḥ | kecid vadanti | vayaṃ bhagavataḥ śrāvakān apātrabhūtān patrābhūtāṃś ca praharitavantaḥ | kecid vadanti | vayaṃ cīvarān hṛtavantaḥ | kecid vadanti | vayaṃ bhagavataḥ śrāvakāṇām upabhogaparibhogān ācchinnavantaḥ | kecid vadanti | vayaṃ bhagavantam uddiśya pravrajitān gṛhasthān kāritavantaḥ tata asthānaṃ sāditāḥ | kecid vadanti | asmābhir bhagavan buddhānāṃ bhagavatāṃ śrāvakā apatrabhūtāḥ pātrabhūtāś ca sāparādhikāś cārake prakṣiptās tena vayaṃ karmāvaraṇena bahūn kalpāṃs tṛṣv apāyeṣu vividhāṃ tīvrāṃ pracaṇḍāṃ duṣkhāṃ vedanāṃ pratyanubhūtavantaḥ || pe || tad vayam etarhi karmāvaraṇaśeṣāṃ bhagavato 'ntike pratideśayāmaḥ | āyatyāṃ saṃvaram āpadyema | pratigahṇātu bhagavān asmākam anukampām upādāya | uddharatu bhagavān asmān annantapāpebhya iti vistaraḥ ||
[英譯]  In the same passage he says : " This banner of salvation is  under the protection of all the Buddhas, namely the red and  saffron robe." And in the same place we are told : "At that time, many  myriads of disciples and many myriads of Bodhisatvas were  confessing in the presence of the Blessed One a sin of this kind which they had committed in a previous birth, which formed  an obstacle to the acquisition of merit. " ' We also, venerable Lord, have reviled, have injured,  have been wrathful against men who were in the Way of the  Disciples of the Blessed Buddhas, whether they were vessels  meet or unmeet for the preaching of many Tathagatas of old  time, and have uttered calumny and defamation against them. Through that obstacle to merit, we have each had meted out  to us in the three hells suffering varied, keen, fierce, and  grievous,'" and so on : " 'All that remains of this obstacle  to merit we desire to confess now in the presence of the  Blessed One.' Others say : We have censured and abused  disciples of the Blessed One with our words ' ; others, we  have assailed disciples of the Blessed One, both vessels meet  and unmeet ' ; others, we have stolen their robes ' ; others,  ' we have diminished the uses and enjoyments of disciples  of the Blessed One ' ; others, ' we have made those who  were ordained in the name of the Blessed One to become  householders, and thereby placed them in an unseemly  position ' ; others say, ' We, O Blessed One, have cast into  common prison disciples of the Blessed Buddhas, whether  vessels meet or unmeet, for some transgression of which  they were guilty ; and by that obstacle to merit for many  aeons we have each had meted out to us in the three hells  suffering varied, keen, fierce, and grievous,'" [69] and so on. Therefore we now confess all that remains of this obstacle  to merit in the presence of the Blessed One. For the future  we would take the vow. May the Blessed One receive us  and show pity, may he raise us up from endless sins.'
[法護譯] 彼經又云：被袈裟衣解脫幢相，是諸如來之所建立。爾時復有無量百千聲聞及菩薩眾，聞佛所說，皆懺往昔造業障罪。或言：世尊！我於往昔如來聖言量中，及佛弟子是器非器，多行忿恨呵罵毀辱種種誹謗，造業障罪墮三惡道，受種種苦難堪難忍。以要言之，世尊！我於如是業障，今悉懺悔。或言：世尊！我念往昔於聲聞教及佛弟子，是器非器，恐畏惡罵加諸杖捶。復有說言：於佛弟子侵奪衣鉢，斷其受用。復有說言：於出家者逼令還俗，非理役使。復有說言：於佛弟子是器非器、有罪無罪，枷鎖牢獄，是業障罪於多劫中墮諸惡趣，受種種苦難堪難忍。乃至白言：世尊！是業障罪，今悉懺悔，更不敢造。唯願世尊攝受憐愍，濟拔我等廣大罪報。
atra eva āha | sarva-buddhair adhiṣṭhito 'yaṃ mokṣa-dhvajo yad uta rakta-kāṣāya-vastram iti |
彼經又云：染袈裟衣解脫幢相，是諸如來之所建立。
asminn eva ca uktaṃ | tena khalu punaḥ samayena bahūni śrāvaka-niyuta-śata-sahasrāṇi bahūni ca bodhisatva-niyuta-śata-sahasrāṇi bhagavato 'ntike evaṃrūpaṃ pūrva-kṛtaṃ karma-āvaraṇaṃ pratideśayanti | 彼經又云：爾時，復有許多百千那由他聲聞及菩薩眾，在佛面前，皆懺如是種類往昔所造業障罪。
vayam api bhadanta bhagavan bahūnāṃ pūrvakāṇāṃ tathāgatānāṃ pravacane pātra-bhūtān pātra-bhūtāṃś ca buddhānāṃ bhagavatāṃ śrāvaka-yānīyān pudgalāñ jugupsitavantaḥ paṃsitavanto roṣitavanto 'varṇa-ayaśaḥ-kathāś ca niścāritavantaḥ | 大德！世尊！我們也於許多往昔如來聖言中的是器非器、諸佛世尊聲聞乘者，已行惡厭、呵罵、逼惱、宣說不稱讚、毀訾。
tena vayaṃ karmāvaraṇena triṣv apāyeṣu vividhāṃ tīvrāṃ pracaṇḍāṃ duḥkhāṃ vedanāṃ pratyanu-bhūtavantaḥ || peyālaṃ || vayaṃ tatkarmāvaraṇaśeṣam etarhi bhagavato 'ntike pratideśayiṣyāmaḥ |
以此業障，於三惡道，我們已經承受種種猛利、可畏、苦受。以要言之。我們於世尊的面前，於此業障所餘，今悉懺悔。
kecid vadanti | vayaṃ bhagavataḥ śrāvakān vacanais tarjitavantaḥ paribhāṣitavantaḥ |
或言：我們於世尊的聲聞眾，以諸言語，已行恐畏、宣說。
kecid vadanti | vayaṃ bhagavataḥ śrāvakān apātrabhūtān patrābhūtāṃś ca praharitavantaḥ |
或言：我們於世尊的聲聞眾，是器非器，已行捶打。
kecid vadanti | vayaṃ cīvarān hṛtavantaḥ | 復有說言：我們已侵奪衣服。
kecid vadanti | vayaṃ bhagavataḥ śrāvakāṇām upabhogaparibhogān ācchinnavantaḥ |
復有說言：我們於世尊的聲聞眾，已斷其受用。
kecid vadanti | vayaṃ bhagavantam uddiśya pravrajitān gṛhasthān kāritavantaḥ tata asthānaṃ sāditāḥ |  復有說言：我們於依世尊而出家者，逼令還俗，放於不合適的位置。
kecid vadanti | asmābhir bhagavan buddhānāṃ bhagavatāṃ śrāvakā apātrabhūtāḥ pātrabhūtāś ca sāparādhikāś cārake prakṣiptās
復有說言：世尊！我們於諸佛世尊的聲聞眾，是器非器有罪者，枷鎖牢獄。
tena vayaṃ karmāvaraṇena bahūn kalpāṃs tṛṣv apāyeṣu vividhāṃ tīvrāṃ pracaṇḍāṃ duṣkhāṃ vedanāṃ pratyanubhūtavantaḥ || pe || tad vayam etarhi karmāvaraṇa-śeṣāṃ bhagavato 'ntike pratideśayāmaḥ | 以是業障，多劫於諸惡趣中，我們已經承受種種猛利、可畏、苦受。以要言之。我們於世尊的面前，於此業障所餘，今悉懺悔。
āyatyāṃ saṃvaram āpadyema | pratigahṇātu bhagavān asmākam anukampām upādāya | uddharatu bhagavān asmān anantapāpebhya iti vistaraḥ || 未來我們會持律儀。唯願世尊攝受我等、憐愍我等，唯願世尊濟拔我等，離無邊罪過。乃至廣說。

16. pravrajyāntarāyasūtre 'py annartha uktaḥ | caturbhir mahānāman dharmaiḥ samanvāgato gṛhī akṣaṇaprāpto bhavati | jātyandhaś ca jaḍaś cājihvakaś ca caṇḍālaś ca jātu sukhito bhavaty abhyākhyānabahulaś ca ṣaṇḍakaś ca paṇḍakaś ca nityadāsaś ca | strī ca bhavati śvā ca śūkaraś ca gardabhaś coṣṭraś ca āśīviṣaś ca bhavati tatra tatra jātau || katamaiś caturbhiḥ | iha mahānāman gṛhī pūrvajinakrṭādhikārāṇāṃ satvānāṃ naiṣkramyacittasya pravrajyācittasyāryamārgacittasyāntarāyaṃ karoti | anena prathamena || punar aparaṃ gṛhī dhanalaulyena putralaulyena karmavipākam aśraddadhat putrasya vā duhitur vā bhāryāyā vā jñātisaṃghasyaiśvaryasthāne vartamāne pravrajyāntarāyaṃ karoti | anena dvitīyeneti || anyadvayaṃ | saddharmapratikṣepaḥ śramaṇa-brāhmaṇeṣu ca pratighaḥ ||
[英譯] " And  so he proceeds. In the Pravrajyantardya Scripture again another evil is  described.   " There are four principles, O Mahanaman, which if a householder be addicted to, he is apt to be born at an unseasonable  time. Thus he is born blind, or dumb, or tongueless, or a  Candala, and in no case blessed ; he becomes a scandalmonger,  a hermaphrodite, or a eunuch ; he becomes a permanent slave  or a woman ; or again, he becomes a dog, a swine, an ass, a  camel or a venomous snake, in each several birth. And what  are these four ? In one case, Mahanaman, a householder  causes hindrance to the thought of renouncing the world, or  of receiving ordination, or following the Holy Way amongst  such of his fellow-creatures as have been called by Buddhas  in the past. This is the first principle. Again, a householder out of craving for wealth or craving for his son, not  believing in the doctrine of the ripening of works, causes a  hindrance to the ordination of son, daughter, wife, or the  conclave of his kindred, because of his position as head of  the house. This is the second principle. There are two  besides : reviling the Good Law, and anger against ascetics  and Brahmans."   
[法護譯] 《障礙出家經》亦作是說：若人成就四大舍法，在所生處獲如是難，謂生盲愚啞或旃陀羅，樂多毀謗無諸妙樂，常為奴僕，或作女人、扇茶、半擇迦等，駝驢猪狗及毒蛇報。何等為四？此大舍者，為過去諸佛作增上力，令諸眾生發出離心、出家心、聖道心，為作障礙，是名第一。復次，樂貪財賄及貪子息，不信業報，謂言於眾富樂自在，男女妻妾有出家者為作留難，是名第二。餘二種者，誹謗正法及害沙門婆羅門等。
pravrajyā-antarāya-sūtre 'py anartha uktaḥ | 在障礙出家經中亦說無益之事。
caturbhir mahānāman dharmaiḥ samanvāgato gṛhī akṣaṇa-prāpto bhavati |
大名！在家人成就四法，已得無暇。
jāty-andhaś ca jaḍaś ca ajihvakaś ca caṇḍālaś ca na jātu sukhito bhavaty abhyākhyāna-bahulaś ca ṣaṇḍakaś ca paṇḍakaś ca nitya-dāsaś ca | strī ca bhavati śvā ca śūkaraś ca gardabhaś ca uṣṭraś ca āśīviṣaś ca bhavati tatra tatra jātau || 生盲、愚、啞、旃陀羅，無諸妙樂，樂多毀謗，扇茶、半擇迦、常為奴僕，或作女人、狗、猪、驢、駝、毒蛇，在每一生中。
katamaiś caturbhiḥ | iha mahānāman gṛhī pūrva-jina-krṭa-adhikārāṇāṃ satvānāṃ naiṣkramya-cittasya pravrajyā-cittasya ārya-mārga-cittasya antarāyaṃ karoti | anena prathamena ||
何等為四？大名！在這邊的情況，對於因為與過去諸佛接觸的關係，諸眾生發出離心、出家心、聖道心，在家者為作障礙，是名第一。
punar aparaṃ gṛhī dhana-laulyena putra-laulyena karma-vipākam aśraddadhat putrasya vā duhitur vā bhāryāyā vā jñāti-saṃghasya aiśvaryasthāne vartamāne pravrajyā-antarāyaṃ karoti | anena dvitīyena iti || 復次，在家者樂貪財賄及貪子息，不信業報，因為處於家中自在位置，於男、女、妻妾、親屬眾，有出家者為作留難，是名第二。
anya-dvayaṃ | saddharma-pratikṣepaḥ śramaṇa-brāhmaṇeṣu ca pratighaḥ ||
餘二種者，誹謗正法及害沙門、婆羅門。

17. daśa cākuśalāḥ karmapathāḥ annarthāḥ | saddharmasmṛtyupasthānād vipākakaṭukā draṣṭavyāḥ | tataḥ kiñcinmātraṃ sūtraṃ sūcyate | prāṇātipātavipākalavas tāvad | yathāha | tad yathāgniśikhācarā nāma pakṣiṇo ye 'gniśikṣāmadhyagatā na dahyante saṃhṛṣṭatarāś ca nārakeyāṇāṃ kapālaṃ bhittvā rudhiraṃ pibanti | kapālāntaracarā nāma pakṣiṇo ye mastakaṃ bhittvā jvalitamastakaluṅgān pibanti | jihvāmiṣabhujo nāma pakṣiṇo ye jihvāṃ vidāryābhito 'bhitaḥ prabhakṣayanti | sāpi jihvā bhuktā punar api saṃjāyate padmadalakomalatarā | evam arthānurūpasaṃjñā dantotpāṭakā nāma kaṇṭhanāḍyapakarṣakā nāma | klomakāśinaḥ | āmāśayādāḥ | plīhasaṃvartakā | antravivarakhādinaḥ | pṛṣṭhavaṃśacarā nāma | marmaguhyakā nāma pakṣiṇo ye sarvāṇi marmavivarāṇi bhittvā marmāṇi kṛntayitvā vivarāṇi praviśya majjāmaṇḍaṃ pibanti krandamānānāṃ | sūcīchidrā nāma pakṣiṇo ye sūcīsadṛśatuṇḍā raktaṃ pibanti | evam asthivivarāśinaḥ ṣaṭtvagbhakṣiṇaḥ | nakhanikṛntakā medodāḥ snāyuviśeṣakāḥ | keśoṇḍukā nāma pakṣiṇo ye keśamūlāny utpāṭayanti || sa evam avīcipradeśas trīṇi yojanaśatasahasrāṇi pakṣibhairavapakṣo nāma | tatra tair anyair nārakeyaiḥ sahānnekāni varṣaśatasahasrāṇi bhakṣyate saṃbhavati ca |
[英譯] The Ten Bad Paths of action are evil.  In the book Saddharmasmrtyupasthdna we see that they  are bitter in their ripening. From this work only a selection  of the Scripture is here set down. To begin with, there is the  retribution for murder.   The writer says : "There are a sort of birds which can fly  into a flame without being burned, but come out with the  more alacrity, break the skulls of the victims in hell, and drink  their blood. Other birds, which break the head and drink the  hot brains. Others tear the tongue piecemeal, and devour it ;  and the tongue, when eaten, again grows, more sensitive than  the petal of a lotus. [70] Other birds there are, with names  answering to their functions. Some tear out the teeth, or rip  away the veins of the neck ; some lay bare the lungs ; some  devour the stomach ; some twist round the spleen ; some eat  into the depths of the intestines ; they feed on back and spine ;  others piercing the openings of the joints, and cut away the  vital parts, and so enter and consume marrow and pith,  amidst their victims' shrieks ; others with beaks like needles drink their blood, or pierce between the bones devouring all the  six skins ; some tear with their nails, slicing off the fat and  laying the sinews bare ; some fill their bellies with hair they  have torn out by the roots. " Now there is a district in the Avici Hell stretching for three  myriads of leagues, called the Quarter of the Dragon Birds,  where the guilty one is devoured with the other denizens of  hell for many myriads of years, and there is reborn.
[法護譯] 論曰：十不善業道是難，有極苦報。見《正法念處經》說：彼中殺生罪報，今當略說。云地獄中復次，有鳥名火頂行，火中不燒。見地獄人極生歡喜，先破其頭，次飲其血。復次，有鳥名髑髏行，嘴火焰然，食腦脂髓。復次，有鳥名曰食舌，食罪人舌。食已復生，過前柔軟，如蓮華葉。如是義者，隨想所生。復有諸鳥，或名拔齒、名執咽喉、名曰食毛、名曰食肺、名食生藏、名食背骨、名食隱密，諸骨節間破已飲髓。次復有鳥名曰針孔，嘴利如針，唯飲其血。復有諸鳥，名骨中住、名曰拔爪、名食筋脈、名曰拔髮唯食髮根。如是阿鼻大地獄中三千由旬，名惡夜叉飛鳥住處，於百千歲食已復生，受大苦惱。
daśa ca akuśalāḥ karmapathāḥ anarthāḥ | saddharma-smṛty-upasthānād vipāka-kaṭukā draṣṭavyāḥ |
又，十不善業道是無益之事。從正法念處經，我們可見極苦報。
tataḥ kiñcin mātraṃ sūtraṃ sūcyate | prāṇa-atipāta-vipāka-lavas tāvad | yathāha | tad yathā agni-śikhā-carā nāma pakṣiṇo ye 'gni-śikhā-madhyagatā na dahyante saṃhṛṣṭatarāś ca nārakeyāṇāṃ kapālaṃ bhittvā rudhiraṃ pibanti | 從彼中，今說經中少分，殺生罪報的部份。如說：有鳥名火頂行，火中不燒。見地獄人，極生歡喜，先破其頭，次飲其血。
kapāla-antara-carā nāma pakṣiṇo ye mastakaṃ bhittvā jvalita-mastaka-luṅgān pibanti |
復次，有鳥名髑髏行，先破其頂，次飲焰腦膜。
Jihvā-āmiṣa-bhujo nāma pakṣiṇo ye jihvāṃ vidārya abhito 'bhitaḥ prabhakṣayanti | sā api jihvā bhuktā punar api saṃjāyate padma-dala-komalatarā | 復次，有鳥名曰食舌肉邊，快速地撕碎罪人舌，快速地吞食。又，舌食已復生，過前柔軟，如蓮華葉。
evam artha-anurūpa-saṃjñā danta-utpāṭakā nāma kaṇṭha-nāḍy-apakarṣakā nāma | kloma-kāśinaḥ | āmāśaya-adāḥ | plīha-saṃvartakā |  antra-vivara-khādinaḥ | pṛṣṭha-vaṃśa-carā nāma |
如是名字，隨順其作用。復有諸鳥，或名拔齒、名損減咽喉、名曰食肺、名食生藏、名脾聚、名腸內食、名喜背骨。
marma-guhyakā nāma pakṣiṇo ye sarvāṇi marma-vivarāṇi bhittvā marmāṇi kṛntayitvā vivarāṇi praviśya majjā-maṇḍaṃ pibanti krandamānānāṃ | 復有諸鳥，或名脈藏，諸脈間破已，斷諸脈已，入脈孔中，而飲其髓汁，受苦唱喚。
sūcīchidrā nāma pakṣiṇo ye sūcī-sadṛśa-tuṇḍā raktaṃ pibanti | evam asthi-vivara-aśinaḥ ṣaṭ-tvag-bhakṣiṇaḥ | nakha-nikṛntakā medo-dāḥ snāyu-viśeṣakāḥ | keśa-uṇḍukā nāma pakṣiṇo ye keśa-mūlāny utpāṭayanti || 次復有鳥，名曰針孔，嘴利如針，而飲其血。次復有諸鳥，骨中住、食六皮、拔爪、食脂、筋脈。次復有鳥，名曰拔髮，唯拔髮根。
sa evam avīci-pradeśas trīṇi yojana-śata-sahasrāṇi pakṣi-bhairava-pakṣo nāma | tatra tair anyair nārakeyaiḥ saha anekāni varṣa-śata-sahasrāṇi bhakṣyate saṃbhavati ca | 如是阿鼻處中三千由旬，名惡飛鳥處。彼復更有異地獄人同共被食，如是百千年食，食已復生。

18. sa kathañcid api tasmān muktaḥ sarvasmād duṣkhajālaparivṛtaḥ | śvabhraprapāto nāma dvitīyaḥ pradeśas tatra gacchati | trāṇānveṣī śaraṇānveṣī paritrāṇānveṣī samantata ekādaśabhir arciskandhair āvṛto niḥsahāyaḥ karmapāśabandhanabaddhaḥ samantataḥ śatrubhir āvṛtaḥ kāntāram anuprapannaḥ sarvasmān narakapuñjād adhikataraṃ vyasanam abhiprapannas taṃ śvabhraprapātaṃ nāma pradeśam anudhāvati | patite 'tīva pādaḥ pravilīyate | utkṣiptaḥ punar api saṃbhavati | sukumārataraḥ ślakṣṇataraḥ kharābhis tīvrābhir vedanābhir abhibhūtaḥ | tasyaivaṃ bhayaviklavavadanasya karacaraṇasarvāṅgapratyaṅgapravilīyamānasya sa pradeśaḥ śvabhraprapāto nāma prādurbhavati | sa tasmin deśe nipatati patitaḥ śvabhre prapatati trīṇi yojanasahasrāṇi | punar api karmakṛtena vāyunotkṣipyate | sa prapatamānaḥ kaṃkavāyasagrdhrolūkair bhakṣyate | yāvat tasyaivam utkṣipyamānasya ca prapatataś cānnekāni varṣaśatasahasrāṇi gacchanti | kathañcid api tasmān muktaḥ paribhrāmitaś cakrāṅkaṃ vivaraṃ nāma pradeśam anudhāvati | tasmiṃś ca pradeśe sahasrārāṇi cakrāṇi prādurbhavanti vajranābhīni tīkṣṇajvālāni śīghrabhramāṇi tasya sahagamanād eva tāni cakrāṇi śarīraṃ prāpya bhramanti | pe || pratyekaṃ sarvāṅgāni pramathnanto dahanti pādatale cāsya śaṅkubhir bhidyete | evaṃ makkoṭakaparvate | mākkoṭakaiḥ prāṇijātibhiḥ sāntarvahiḥparamāṇuśaḥ prabhakṣyate | bhukto bhuktaḥ punar api saṃjāyate sukumārataraḥ | sukumāratayā bhūyo 'py ādhikatarāṃ vedanām anubhavati | bhuktabhuktasya prabhūtataram evāsya tvaṅmāṃsaṃ prādurbhavati | tasya prāṇātipātakṛtopacitasya tatphalaṃ bhavati ||
[英譯] At last with difficulty he is released from it all, but is still surrounded  by the net of misery. There is a second region called the  Precipice of the Chasm, whither he goes, in search of protection,  refuge, succour, on every side surrounded by eleven masses of  flame, unfriended, bound in the bonds of the noose of his actions,  girt in on every side by enemies ; at last he reaches a  wilderness, and so comes to a more terrible pain than any in  the whole accumulation of hell, and so he roams over the  region of the Svabhra Precipice, and every time his foot falls it dissolves wholly away, yet as he lifts it it grows again,  tenderer and more sensitive, thrilled by keen and bitter pangs.  Thus, when his face is distorted with fear, every limb and  member is wasting away, this Svabhra Precipice breaks on his  view. Down that place he falls, and he falls down for three  thousand leagues : then a wind caused by his actions uplifts  him. And as he falls he is the prey of herons, crows, vultures,  owls ; and this rising and falling goes on for myriads of years.  But by some means or other released from this, and wandering  round, he falls into the Chasm of the Wheels. Here wheels with  a thousand spokes appear before him, with felloes of adamant,  fiercely blazing and quickly whirling ; as soon as he meets  them, they attach themselves to his body and go on moving. . . .  [71] Dragging off all his limbs one by one, they burn them,  and the soles of his feet are pierced by spikes. So on the Hill  Makkotaka, when he is devoured by the tribes of animals  called Makkotaka even to the uttermost atom within and  without. But as he is devoured, so each time he is reborn  more sensitive than before, and by reason of his sensitiveness,  has an ever-increasing pain to bear over and over again. And  each time that he is devoured, his skin and flesh return in  larger bulk to see. This is the fruit of the guilt of murder."  
[法護譯] 彼經復說：一切苦網周遍圍繞。復有地獄名墮險岸，疾趣彼處希望歸救，周匝行時十一火聚獨無伴侶，唯有冤報業繩所縛遍常隨逐，謂令趣入諸大地獄。復次，趣入墮險岸處，彼下足時熾然銷爛，舉足復生過前柔軟，以柔軟故受極痛苦。如是惶怖，頭目手足一切肢分悉皆銷爛。而說是處世所希有，名墮險岸。復說墮處，業風所飄高三千踰繕那量，後墮地已，雕鷲鵄梟競分食之，乃至業風舉已還墮，經百千歲受如是苦。彼經復說：次有墮處名曰旋輪，有千輻輪世所希有，熾然猛利，正使金剛不能沮壞。是輪於身速疾旋轉，乃至緣諸身分悉皆燒然，舉足行處為釘所刺，如是趣入蠰酤吒山。有蠰酤吒蟲食彼罪人，食已復生過前柔軟，以柔軟故受極痛苦。生已復食，食已復生，於是身肉過前希有。由彼快意造殺生者，得如是果。
sa kathañcid api tasmān muktaḥ sarvasmād duṣkha-jāla-parivṛtaḥ |
最後，他從這一切脫離之後，卻為苦網周遍圍繞。
śvabhra-prapāto nāma dvitīyaḥ pradeśas tatra gacchati | trāṇa-anveṣī śaraṇa-anveṣī paritrāṇa-anveṣī samantata ekādaśabhir arci-skandhair āvṛto niḥsahāyaḥ karma-pāśa-bandhana-baddhaḥ samantataḥ śatrubhir āvṛtaḥ kāntāram anuprapannaḥ sarvasmān naraka-puñjād adhikataraṃ vyasanam abhiprapannas taṃ śvabhra-prapātaṃ nāma pradeśam anudhāvati |
復有第二處，名墮險岸，疾趣彼處，望救、望歸、望遍救。在每一邊，都為十一火聚所圍繞。獨無伴侶，業繩所縛，周匝為敵所圍繞。他到達曠野，也來到比一切地獄聚更苦的地方。所以，他趣向名墮險岸的地方。
patite 'tīva pādaḥ pravilīyate | utkṣiptaḥ punar api saṃbhavati | sukumārataraḥ ślakṣṇataraḥ kharābhis tīvrābhir vedanābhir abhibhūtaḥ |
彼下足時，熾然銷爛，舉足復生，過前柔軟，承受堅利苦受。
tasya evaṃ bhaya-viklava-vadanasya kara-caraṇa-sarva-aṅga-pratyaṅga-pravilīyamānasya sa pradeśaḥ śvabhra-prapāto nāma prādurbhavati | 彼如是面貌惶怖，手足一切肢分悉皆銷爛。這個地方名墮險岸，就現在其前。
sa tasmin deśe nipatati patitaḥ śvabhre prapatati trīṇi yojana-sahasrāṇi | punar api karma-kṛtena vāyunā utkṣipyate | 他墮於彼處，墮於嶮岸，三千由旬。又，業風所飄。
sa prapatamānaḥ kaṃka-vāyasa-gṛdhra-ulūkair bhakṣyate | yāvat tasya evam utkṣipyamānasya ca prapatataś ca anekāni varṣa-śata-sahasrāṇi gacchanti | 他正墮時，為雕鷲烏梟，競分食之，乃至如是，業風舉已還墮，經無量百千歲。
kathañcid api tasmān muktaḥ paribhrāmitaś cakra-aṅkaṃ vivaraṃ nāma pradeśam anudhāvati |
又，有些人解脫於此，四處遊蕩，次走向墮處，名曰輪鉤孔。
tasmiṃś ca pradeśe sahasra-arāṇi cakrāṇi prādurbhavanti vajra-nābhīni tīkṣṇa-jvālāni śīghra-bhramāṇi tasya saha-gamanād eva tāni cakrāṇi śarīraṃ prāpya bhramanti | pe ||
在彼處，有千輻輪出現，金剛為軸，焰利速轉，因為他與輪相遇，這些輪取身旋轉。乃至。
pratyekaṃ sarva-aṅgāni pramathnanto dahanti pāda-tale ca asya śaṅkubhir bhidyete |
一一諸身分，正被撕離，悉皆燒然，他的腳掌為釘所刺。
evaṃ makkoṭaka-parvate | mākkoṭakaiḥ prāṇi-jātibhiḥ sāntar-vahiḥ-paramāṇuśaḥ prabhakṣyate |
如是於蠰酤吒山。有蠰酤吒蟲食彼罪人，分分分散碎壞如塵。
bhukto bhuktaḥ punar api saṃjāyate sukumārataraḥ | sukumāratayā bhūyo 'py ādhikatarāṃ vedanām anubhavati | 食已復生，過前柔軟，以柔軟故，受極痛苦。
bhuktabhuktasya prabhūtataram eva asya tvaṅ-māṃsaṃ prādurbhavati | tasya prāṇa-atipāta-kṛta-upacitasya tatphalaṃ bhavati || 生已復食，食已復生，皮肉過前。由彼造集殺生，得如是果。

19. adattādānavipākam āha | sa eṣa duṣkṛtakarmāntacārī ālātacakranirmāṇagandharvanagaramṛga-tṛṣṇikāsadṛśaṃ mahad arthajātaṃ paśyati ratnavastradhanadhānyanikarabhūtaṃ | tasyaivaṃ lobhābhi-bhūtasya karmaṇā mohitasyaivaṃ bhavati | mamedam iti | sa evaṃ mohitaḥ pāpakārī prajvalitāṅgāra-karṣūr laṅghayitvā taddraviṇam anudhāvati | sa karmakṛtair yamapuruṣair gṛhyate śastrajāla-madhyagataḥ sarvāṅgapratyaṅgaśaḥ pāṭyate viśasyate dahyate 'sthyavaśeṣaḥ kriyate | na cāsyān-nādikālapravṛttaḥ sa lobhas tām apy avasthāṃ gatasya parihīyatae iti ||
[英譯] He next describes the ripening of the sin of theft. "The sinner who practises evil deeds sees a great heap  of wealth, piles of jewels, clothes, money, and corn, but unreal like a circle made by whirling a firebrand, like a mirage or a  castle in the air. Thus he is overcome by greed, and maddened  by his past demerit, he imagines, ' Yonder thing is mine.' The  deluded wretch leaps over flaming fire-pits in his pursuit of  the treasures. He is caught by the servants of Yama produced by his actions, and enmeshed in knives he is torn limb  from limb, cut to pieces, and burnt, until nothing but bones is  left. And yet that greed, which existed for endless time past,  never fails to torment him even though he has been reduced  to this plight."
[法護譯] 論曰：不與取報，我今當說。如是惡作業行，於地獄中有大資具，如旋火輪、乾闥婆城、鹿愛相似。由癡惡業，見有珠寶衣服財物種類若干。以癡業故，於熾焰中奔捉彼物。自業所造琰魔羅卒，執利刀釰詣鐵網中，劈割燒然一切肢分，唯有骨在。由無始來不捨財利，受斯苦報。
adatta-ādāna-vipākam āha | sa eṣa duṣkṛta-karmānta-cārī ālāta-cakra-nirmāṇa-gandharva-nagara-mṛga-tṛṣṇikā-sadṛśaṃ mahad artha-jātaṃ paśyati ratna-vastra-dhana-dhānya-nikara-bhūtaṃ |
不與取報，我今當說。彼惡作業行者，如旋火輪、乾闥婆城、鹿愛相似，見大財聚、珠寶、衣服、財、物聚。
tasya evaṃ lobha-abhibhūtasya karmaṇā mohitasya evaṃ bhavati | mama idam iti |
彼如是為貪所勝，為業所癡，如是想：這是我的。
sa evaṃ mohitaḥ pāpakārī prajvalita-aṅgāra-karṣūr laṅghayitvā taddraviṇam anudhāvati |
彼如是癡迷造惡者，越過熾焰炭溝之後，奔捉彼物。
sa karma-kṛtair yama-puruṣair gṛhyate śastra-jāla-madhya-gataḥ sarva-aṅga-pratyaṅgaśaḥ pāṭyate viśasyate dahyate 'sthy-avaśeṣaḥ kriyate |
彼為自業所造琰魔羅卒所執，置於刀網中，劈、割、燒然一切肢分， 唯有骨在。
na ca asya anādikāla-pravṛttaḥ sa lobhas tām apy avasthāṃ gatasya parihīyata iti ||
由無始來，彼貪不捨，縱使已退失到這種困境。

20. kāmamithyācāram adhikṛtyāha | eṣa sa pāpakartā tasmāc chastrasaṅkaṭān muktaḥ kathamapy aṅgārakarṣūr laṅghayitvā karmaṇā bhrāmitaḥ pradeśam anyaṃ prapadyate | vitathadarśanaṃ nāma tatra karmakṛtāṃ striyaṃ paśyati yā tena pūrvaṃ naṣṭasmṛtinā dṛṣṭā | dṛṣṭvā cānnādikālābhyasto rāgāgnir utpadyate | sa tena dhāvati yena tā striyaḥ | tāś cāyomayyo nāryaḥ karmakṛtāḥ | tābhir asau gṛhyate | gṛhītvā cauṣṭhāt prabhṛti tathā bhujyate yathāsya sarṣapaphalamātrapramāṇam api nāvaśiṣṭaṃ | tasmiñ śarīre bhavati | punar api saṃbhavati | punar api bhujyate | sa kaṭukāṃ kharāṃ vedanām anubhavaṃs tasmād rāgāgner na nivartate | yena tā striyas tena bhūyaḥ saḥ saṃdhāvati | na cāsya tatpīḍā tathā bādhate yathā rāgāgniḥ | atha tā striyo bhūyo vajramayāyomayaprajvalitagātrās taṃ manuṣyam ādāya jvālāmālākulasarvaśarīrās taṃ nārakeyaṃ siktāmuṣṭivad bhindanti | punar api saṃbhavatīti pūrvavat || pe || striyo mūlam apāyasya dhananāśasya sarvathā | strīvidheyā narā ye tu kutas teṣāṃ bhavet sukham || pe || yāvat | strī vināśo vināśānām iha loke paratra ca | tasmāt striyo vivarjyāḥ syur yadīcchet sukham ātmana iti ||
[英譯] And as to sexual passion he says : " The sinner, after passing  through that lane of knives and with difficulty crossing the fire-pits, is sent wandering by his past actions, and reaches another  region, called the Region of Phantoms. There he sees  women produced by his actions, the same whom he saw-before when he had sinned ; on seeing whom, the fire of lust  which has been accumulating for endless time past, arises in  him. He runs in their direction ; and they by his past actions  are turned into women of iron. They catch him, and devour  him, so that from his hips onwards he is so devoured that not  a piece is left of that body of his so big as a grain of mustard  seed. But again the body appears only to be devoured once  more. Though he endures keen and bitter pain, he cannot  turn away from the fire of his lust, but runs again after the  women : and the pain of all this is not so grievous to him as  the fire of his lust. [72] Then those women, with limbs of  adamant and iron all red-hot, catch the man ; and all their bodies enwreathed in rising flames, crush the doomed one like  a handful of sand. Again he is born as before. . . .   " Women are ever the root of ruin, and of loss of substance ;  when men are to be controlled by women how can they gain  happiness ? " And so on, to the words   " A woman is the destruction of destructions in this world  and the next ; hence one must ever avoid women if he desires  happiness for himself."
[法護譯] 論曰：造欲邪行，我今當說。造斯罪者，於前苦處暫得脫已，惡業旋增過大火聚，復墮他處名惡邪見，由業所造見有女人如先所覩。彼既見已，無始時來貪火發生，即便奔趣。彼女人者，自業所造皆鐵所成，為彼執已齧其唇吻、食其身分，乃至無有如芥子許。食已復生，生已復食。彼人如是貪火所燒，受極痛苦難堪難忍。如是欲火所燒，於彼女人不念苦惱，彼女人者皆鐵所成，堅若金剛、身火洞然，執彼罪人如摧沙繭，一切身分熾然散滅。散已復生，過於前說。略彼偈云：女為罪根本，能壞諸財利。若人樂女色，云何獲妙樂？乃至此世及他世，女失第一失，遠離女色者，身獲安隱樂。
kāma-mithyā-ācāram adhikṛtya āha | eṣa sa pāpa-kartā tasmāc chastra-saṅkaṭān muktaḥ katham apy aṅgāra-karṣūr laṅghayitvā karmaṇā bhrāmitaḥ pradeśam anyaṃ prapadyate | vitatha-darśanaṃ nāma | 關於欲邪行，我今當說。造斯罪者，從刀恐怖處，解脫已，困難地越過炭溝之後，以業故四處遊蕩，復墮他處，名惡邪見。
tatra karma-kṛtāṃ striyaṃ paśyati yā tena pūrvaṃ naṣṭa-smṛtinā dṛṣṭā | dṛṣṭvā ca anādikāla-abhyasto rāga-agnir utpadyate | sa tena dhāvati yena tā striyaḥ | tāś ca ayo-mayyo nāryaḥ karma-kṛtāḥ | 在彼處，由業所造，見有女人，以失念故，如先所覩。彼既見已，無始時來所薰貪火發生，即便奔趣彼女人。彼女人者，自業所造，皆鐵所成。
tābhir asau gṛhyate | gṛhītvā ca oṣṭhāt prabhṛti tathā bhujyate yathā asya sarṣapa-phala-mātra-pramāṇam api na avaśiṣṭaṃ | tasmiñ śarīre bhavati |
為彼所執，執已，從唇向上，如是吞食其身分，乃至無有如芥子許。
punar api saṃbhavati | punar api bhujyate | sa kaṭukāṃ kharāṃ vedanām anubhavaṃs tasmād rāga-agner na nivartate | yena tā striyas tena bhūyaḥ saḥ saṃdhāvati | na ca asya tatpīḍā tathā bādhate yathā rāga-agniḥ | 食已復生，生已復食。縱使，承受辛楚剛強受，他卻不能從此貪火退離。反而，更奔向這些女人。而他的所有痛苦，如是欲火所燒，於彼女人不念苦惱。
atha tā striyo bhūyo vajra-maya-ayo-maya-prajvalita-gātrās taṃ manuṣyam ādāya jvālā-mālā-ākula-sarva-śarīrās taṃ nārakeyaṃ sikatā-muṣṭi-vad bhindanti | punar api saṃbhavati iti pūrvavat || pe ||
又，彼女人者的肢分皆金剛所成、鐵所成、身火洞然，執彼罪人，這些女人一切身分充滿燄鬘，破此罪人，如一把沙。散已復生，如前所說。乃至。
striyo mūlam apāyasya dhana-nāśasya sarvathā | 女為罪根本，壞諸財根本。
strī-vidheyā narā ye tu kutas teṣāṃ bhavet sukham || 若人順女人，云何獲妙樂？
pe || yāvat | strī vināśo vināśānām iha loke paratra ca | 乃至，此世及他世，女人是諸敗之敗。
tasmāt striyo vivarjyāḥ syur yadi icchet sukham ātmana iti || 因此，應該遠離女人，如果想要自安樂。

21. mṛṣāvādam adhikatyāha | sa tair yamapuruṣair gṛhyate gṛhītvā ca tanmukhaṃ vidārayanti tasmāj jihvām apakarṣayanti | sā ca jihvā karmavaśāt pañcayojanaśatapramāṇā bhavati | tasya mṛṣāvādasya balena tasyāś ca sahanirgamanakāle te yamapuruṣā bhūmāv ānāhayanti pradīptāyo-mayyāṃ | karmakṛtaṃ ca halasahasraṃ prādurbhavati pradīptāgrasaṃyuktaṃ balavadbhir balīvardais tad asyāntargataṃ jihvāyāṃ vahati | tatra pūyarudhirakṛmiśrāviṇyo nadyaḥ pravahanti || pe || sā ca jihvā tathā sukumārā yathā devānām akṣi || yāvat sa vedanātas tanati krandati vikrośati na cāsya tadduḥkhaṃ kaścid apanayatīti vistaraḥ | tasyaivaṃ pracaṇḍām vedanām anubhavato 'nnekāni varṣaśatasahasrāṇi sā ca jihvā kṛṣyate | sā kathañcit tasya nārakasya mukhe praviśati | sa bhaya-vihvalavadano yena vā tena vā niḥpalāyate 'ṅgārakarṣūṣu dahyamāno nimajjan | tasyaivaṃ duḥkhārttasyāśaraṇasyāparāyaṇasya punar api yamapuruṣāḥ prādurbhavanti mudgarāsipāṇayaḥ | te taṃ puruṣaṃ mastakāt prabhṛti yāvat pādau cūrṇayantīty ādi ||
[英譯] As to false speaking, he tells us : " The Sinner is caught by the servants of Yama, who then  rend his mouth open and drag out his tongue from it. And his  tongue, through the force of his actions, is stretched to a length  of five hundred leagues, as the fruit of his false speaking  And at the moment when it issues forth from his mouth,  the servants of Yama pin it to the ground, which is made of  red-hot iron ; and a thousand ploughs appear, produced by his  actions, fitted with red-hot shares, and by the strength of  stout bulls they plough deep into his tongue : and in it are  rivers flowing with blood, pus, and worms. . . . And the  tongue is then as sensitive as the eye of the gods, until from  agony he thunders, and roars, and cries, and there is no one to  relieve his pain. . . . And while he endures this fierce torment, myriads of years roll by, and the tongue is still being ploughed.  Yet this tongue (large as it is) somehow can always go into the  mouth of this prisoner in hell. He with his face distorted  with fear runs hither and thither, plunging into the fire-pits  and is burnt therein. When he is thus maddened by pain,  without refuge or retreat, [73] once more Yama's servants  appear, with hammer and sword in hand. They grind him to  powder from head to foot. ..."   
[法護譯] 論曰：妄語業，今當說。有大力琰魔羅卒，執彼罪人以刀劈口鈐出其舌。此妄語報，惡業力故，舌廣五百踰繕那量。舌相出時，琰魔羅卒即共敷置熱鐵地上，自業所造百千鐵犁，犁頭焰然世所希有，極大力牛周遍往來而耕其舌，涎血流溢。耕已復入。以要言之，復出其舌，過前柔軟，如天舌相。吐聲號哭，受大苦惱，經無量百千歲難堪難忍。彼地獄人，舌暫入口極生惶怖。是惡相狀處處馳走，墮猛火聚而或焦爛，於是苦惱希望歸救。復有琰魔羅卒，手執刀棒世所希有，麾斫罪人，從頭至足如微塵許。
mṛṣāvādam adhikatya āha | sa tair yama-puruṣair gṛhyate gṛhītvā ca tanmukhaṃ vidārayanti tasmāj jihvām apakarṣayanti | 關於妄語，今當說。有琰魔卒執彼罪人，執已，劈開其口，拉出其舌。
sā ca jihvā karma-vaśāt pañca-yojana-śata-pramāṇā bhavati | tasya mṛṣāvādasya balena tasyāś ca saha-nirgamana-kāle te yama-puruṣā bhūmāv ānāhayanti pradīpta-ayo-mayyāṃ | 又，此舌，以業力故，五百踰繕那量。由於此妄語的力量，彼舌出時，此琰魔卒，即共敷置熱鐵地上。
karmakṛtaṃ ca hala-sahasraṃ prādurbhavati pradīpta-agra-saṃyuktaṃ balavadbhir balī-vardais tad asya antargataṃ jihvāyāṃ vahati | tatra pūya-rudhira-kṛmi-srāviṇyo nadyaḥ pravahanti || pe ||
又，自業所造千犁出現，犁頭焰然相應，為極大力牛群，深耕其舌。此中，膿血蟲溢成河。乃至。
sā ca jihvā tathā sukumārā yathā devānām akṣi || yāvat sa vedanātas tanati krandati vikrośati na ca asya tadduḥkhaṃ kaścid apanayati iti vistaraḥ | 又，其舌過前柔軟，如眾神之眼。乃至，他因為受故，因痛苦惱，吐聲、號哭，無人能除其苦。乃至廣說。
tasya evaṃ pracaṇḍām vedanām anubhavato 'nekāni varṣa-śata-sahasrāṇi sā ca jihvā kṛṣyate |
當彼正如是承受可畏的折磨時，經無量百千歲，其舌依然被耕。
sā kathañcit tasya nārakasya mukhe praviśati | sa bhaya-vihvala-vadano yena vā tena vā niḥpalāyate 'ṅgāra-karṣūṣu dahyamāno nimajjan | 彼地獄人舌暫入口。彼面惶怖，處處馳走，墮入炭溝，被燒。
tasya evaṃ duḥkha-ārtasya aśaraṇasya aparāyaṇasya punar api yama-puruṣāḥ prādurbhavanti mudgara-asi-pāṇayaḥ | te taṃ puruṣaṃ mastakāt prabhṛti yāvat pādau cūrṇayanti ity ādi ||
當彼為苦所迫，無歸無依。復有琰魔卒出現，手執刀棒。他們磨碎此罪人，從頭至足。如是等。

22. paiśunyavipākas tu yathaiva mṛṣāvādasya trīṇi yojanaśatāni jihveti viśeṣas tu | tāṃ yamapuruṣā nistriṃśān ādāya pradīptadhārān jihvāṃ nikṛntanti | jambukaiś cānysamin pradeśe bhakṣyate | paramakaṭukāṃ vedanāṃ prativedayate sa krandati vikrośaty avyaktākṣaraṃ jihvāvirahita ity ādi ||
[英譯] Again : the ripening of Slander is the same as for Lying ;  namely, the tongue is three hundred leagues long. But the  distinction here is, that the servants of Yama draw swords with  red-hot blades and cut it up. And in another region, the  tongue is eaten by jackals. Tormented by bitter agony he  cries and wails with indistinguishable sounds because his  tongue is gone.  
[法護譯] 論曰：兩舌報，如妄語說。舌出三百踰繕那，彼琰魔羅卒持熾焰刀斷取其舌，狐狼野干隨處食之，受極痛苦吐聲號哭。斷已復生，過於前說。
paiśunyavipākas tu yathā eva mṛṣāvādasya trīṇi yojana-śatāni jihvā iti viśeṣas tu | tāṃ yamapuruṣā nistriṃśān ādāya pradīpta-dhārān jihvāṃ nikṛntanti | 兩舌報，如妄語說。舌出三百踰繕那。但不同的是，琰魔卒持熾焰刀，斷取其舌。
jambukaiś ca anysamin pradeśe bhakṣyate | paramakaṭukāṃ vedanāṃ prativedayate sa krandati vikrośaty avyakta-akṣaraṃ jihvā-virahita ity ādi || 在其他地方，為狐狼所食，承受極痛苦受，他號哭，然聲音不明，因為舌已經被吞食。

23. pāruṣyavipākam āha | te tāṃ jihvām āsyaṃ vidārya gṛhṇanti | gṛhītvā niśitadhāraiḥ śastraiś chittvā tasya bhūya eva khādanīyārthena mukhe prakṣipanti | sa ca jighansārditaḥ kṣutkṣāma-vadanaḥ svarudhiralālāparisrutāṃ tām eva svajihvāṃ bhakṣayati | sā ca jihvā chinnā punar api saṃjāyate karmavaśāt | atha sa bhūmau vedanārttaḥ parivartate viceṣṭate krandate | tasyaivaṃ vedanārttasya parivṛttanayanatārakasya duṣkhārttasya dīnasyāsahāyasyaikākinaḥ svakṛtam upabhuñjānasya yamapuruṣā anuśāsanīgāthāṃ bhāṣante || jihvādhanor vinirmuktas tīkṣṇo vāg viśikhas tvayā | pāruṣyam iti yad dṛṣṭaṃ tasyaitat phalam āgatam || iti vistaraḥ ||
[英譯] As to the maturing of harshness, he says : " They rip open  his mouth and tear out the tongue. They slice it with keen-edged knives, and throw it into his mouth again that he may  eat it. He, tormented by starvation, his face all emaciated by  hunger, proceeds to devour that very tongue of his, streaming  with his own blood and spittle. And the tongue although cut  up again takes root by force of his actions. Then smitten by  pain he writhes on the ground and struggles and cries. And  while he is thus pierced with pain, his eyeballs rolling in agony,  prostrate, friendless, and alone (for thus he reaps the fruit of  his own deeds), the servants of Yama thus preach to him in an  admonitory stanza :   " ' The keen shaft of speech, which once was shot from the  bow of thy tongue, which was regarded as harshness,  behold here is the fruit of it.' "
[法護譯] 論曰：惡口報，今當說。琰魔羅卒執彼罪人，以刀劈口斷取其舌。由彼飢渴求索飲食，令自食舌及飲自血。惡業力故，斷已復生。踠轉于地吐聲號哭，目精旋動受極痛苦。琰魔羅卒訶責教誡：由自所作，誰復代汝？說伽他曰：舌放類堅弓，利言毒火箭。若人惡口說，來斯見大報。
pāruṣyavipākam āha | te tāṃ jihvām āsyaṃ vidārya gṛhṇanti | gṛhītvā niśita-dhāraiḥ śastraiś chittvā tasya bhūya eva khādanīya-arthena mukhe prakṣipanti | 惡口報，今當說。琰魔卒執彼罪人，劈開其口，拉出其舌。執已，以鋒利的刀，斷其舌之後，更投入他的口中，因為他可能會吃。
sa ca jighatsā-arditaḥ kṣut-kṣāma-vadanaḥ sva-rudhira-lālā-parisrutāṃ tām eva sva-jihvāṃ bhakṣayati | 又，彼由飢所苦，臉由於飢餓而削瘦，令食自舌及飲自血涎。
sā ca jihvā chinnā punar api saṃjāyate karmavaśāt | atha sa bhūmau vedanā-ārtaḥ parivartate viceṣṭate krandate | 又，惡業力故，斷已復生。然後，為受所逼，踠轉于地，扭曲、號哭。
tasya evaṃ vedanā-ārtasya parivṛtta-nayana-tārakasya duṣkha-ārtasya dīnasya asahāyasya ekākinaḥ svakṛtam upabhuñjānasya yamapuruṣā anuśāsanī-gāthāṃ bhāṣante || 當彼如是為受所逼，目精旋動，為苦所逼，悲淒、無伴、孤獨，自作自受用。琰魔卒說訶責教誡伽他：
jihvā-dhanor vinirmuktas tīkṣṇo vāg viśikhas tvayā | 從汝舌弓，放出鋒利箭的言語。
pāruṣyam iti yad dṛṣṭaṃ tasya etat phalam āgatam || iti vistaraḥ || 若人惡口說，來斯見彼報。如是廣說。

24. saṃbhinnapralāpavipākam āha || tasya tat prajvalitaṃ tāmradravalohitaṃ jihvāṃ dahati | jihvāṃ dagdhvā kaṇṭhaṃ dahati | kaṇṭhaṃ dagdhvā hṛdayaṃ dahati hṛdayaṃ dagdhvāntrāṇi dahati | tāny api dagdhvā pakvāśayaṃ dahati | pakvāśayam api dagdhvādhobhāgena nirgacchati || yamapuruṣā gāthām āhuḥ | pūrvottarābaddhapadaṃ nirarthakam asaṃgatam | abaddhaṃ yat tvayā proktaṃ tasyaitat phalam āgataṃ || yā na [doubtful] satyavatī nityaṃ na cādhyayanatatparā | na sā jihvā budhair dṛṣṭā kevalaṃ māṃsakhaṇḍikā | iti vistaraḥ ||
[英譯] And so the text continues. And next he describes the sin of inconsiderate talk. Molten  red-hot copper, heated by his actions, burns his tongue. After  the tongue it burns the neck, then heart and entrails, then the  stomach, then goes out by the lower part. Then too the  servants of Yama recite these stanzas.   [74] " The speech which thou usedst inconsiderate, its words  unconnected with what went before or after, senseless, and  incoherent : now behold its fruit come to thee.   " The tongue that never spoke truth, that cared not to recite  the scripture, has never been recognized by the wise as a tongue  but merely as a lump of flesh."   
[法護譯] 論曰：綺語報，今當說。琰魔羅卒以刀劈口，灌赤洋銅涌沸熾然，先燒其舌、次燒咽喉、次燒其心、次燒其腸、次燒熟藏。燒熟藏已，從下而出。琰魔羅卒說伽陀曰：前後非聯屬，無義不相應。汝非聯屬說，彼果來此受。常不誦佛經，不樂真實語。彼既非是舌，何異於肉臠。
saṃbhinnapralāpavipākam āha || tasya tatprajvalitaṃ tāmra-drava-lohitaṃ jihvāṃ dahati | jihvāṃ dagdhvā kaṇṭhaṃ dahati | kaṇṭhaṃ dagdhvā hṛdayaṃ dahati hṛdayaṃ dagdhvā antrāṇi dahati | tāny api dagdhvā pakva-āśayaṃ dahati | pakva-āśayam api dagdhvā adhobhāgena nirgacchati ||
綺語報，今當說。為彼業所燒赤洋銅，先燒其舌、次燒咽喉、次燒其心、次燒其腸、次燒熟藏。燒熟藏已，從下而出。
yamapuruṣā gāthām āhuḥ | 琰魔卒說伽陀曰：
pūrva-uttara-abaddha-padaṃ nirarthakam asaṃgatam | abaddhaṃ yat tvayā proktaṃ tasya etat phalam āgataṃ ||  若你所說無意義，他的言詞前後不相關，無意義、不適當。彼果來此受。
yā na [doubtful] satyavatī nityaṃ na ca adhyayana-tatparā | na sā jihvā budhair dṛṣṭā kevalaṃ māṃsa-khaṇḍikā | iti vistaraḥ || 若不說諦語，常不誦佛經。彼舌非以智慧而被認知，僅僅只是肉片。如是廣說。

25.  abhidhyāvipākam āha | atha paśyati riktaṃ tuccham asārakaṃ karmakṛtaṃ bahudraviṇaṃ paraparigṛhītaṃ tasya karmacoditavyāmohitasyaivaṃ bhavati | mamedaṃ syād iti | tataḥ sa nārakas tenaiva dhāvati yena tad dravyaṃ | tasyābhidhyākhyamānasasyākuśalasyāsevitabhāvitabahulīkṛtasya tatphalaṃ yad asau narake viparītaṃ paśyati | tasyaivaṃ paśyato 'bhidhyābahulasya haste śastraṃ prādurbhavati sa tena dhāvati | teṣām apy anyeṣāṃ nārakāṇāṃ haste śastrāṇi prādurbhavanti | sa taiḥ saha śastreṇa yudhyate yāvat tathā kartyate yathā sarṣapaphalamātram api na bhavati māṃsam asya śarīre tathāsthikaṅkālāvaśeṣaḥ kriyate || pe || pareṣāṃ sampa ... mama syād iti cintitaṃ | tasyābhidhyāsamutthasya viṣasya phalam āgatam iti ||
[英譯] He tells of the ripening of the sin of covetousness. ' Next he sees a hollow unsubstantial heap of wealth in the possession of his neighbours, all this the product of his own  actions. Then impelled and driven to distraction by his own  actions, he thinks. All that must be mine. Thus our prisoner in  hell runs where that wealth is. The fruit of this passion called Covetousness, increased and harboured and indulged,  is that the sinner sees in hell everything reversed. When  his vision is thus distorted, overcome by covetousness, a knife appears in his hand, and he runs with it ; and the other prisoners in hell also have knives appearing in their hands. With the knife he fights with them, until he is hacked to pieces  so that not a piece of his flesh as large as a mustard seed remains  on his body, and only the bones of his skeleton are left. . . .  When he sees his neighbours' blessings, he longs for them to be  his. This is the fruit he gets from the poison that arises out  of covetousness.''   He then describes the fruit of malevolence.  
[法護譯] 論曰：慳貪報，今當說。彼地獄人自業所造，望見地邑滿中珍寶他人守護。彼地獄人由無始來癡惡業故，謂言已有，貪不善業樂行多作，於地獄果起顛倒見。如是見已，為多貪取，手執利刀世所希有，疾趣彼物。餘地獄人亦執利刀迭相戰掠，乃至食噉。身肉俱盡，無有如芥子許，唯有骨在，吐聲號哭。略彼偈云：見他人富足，思惟悕我得。是貪生毒果，而今來此處。
abhidhyāvipākam āha | atha paśyati riktaṃ tuccham asārakaṃ karma-kṛtaṃ bahu-draviṇaṃ para-parigṛhītaṃ tasya karma-codita-vyāmohitasya evaṃ bhavati | mama idaṃ syād iti |
慳貪報，今當說。然後，彼地獄人自業所造，望見空、虛、不實、多珍寶，他人守護。彼地獄人，由業所驅、所迷，謂言已有。
tataḥ sa nārakas tena eva dhāvati yena tad dravyaṃ |  tasya abhidhyā-ākhya-mānasasya akuśalasya āsevita-bhāvita-bahulīkṛtasya tatphalaṃ yad asau narake viparītaṃ paśyati | 因此，地獄中他疾趣彼物。此果是名為貪的心所，是不善、親近、修習、多所作。於地獄中所見任何事都是相反的。
tasya evaṃ paśyato 'bhidhyā-bahulasya haste śastraṃ prādurbhavati sa tena dhāvati |
當他如是見的時候，為多貪所伏，手中出現利刀，帶著刀奔走。
teṣām apy anyeṣāṃ nārakāṇāṃ haste śastrāṇi prādurbhavanti | sa taiḥ saha śastreṇa yudhyate yāvat tathā kartyate yathā sarṣapa-phala-mātram api na bhavati māṃsam asya śarīre tathā asthi-kaṅkāla-avaśeṣaḥ kriyate || pe || 又，餘地獄人手中也出現利刀。彼此互相戰鬥，乃至他被切成碎片，身肉俱盡，無有如芥子許，唯有骷髏骨在。乃至。
pareṣāṃ sarva ... mama syād iti cintitaṃ | tasya abhidhyā-samutthasya viṣasya phalam āgatam iti ||
當彼見到他人富足，思惟悕我得。是貪生毒果，而今來此處。

26. vyāpādaphalam āha | karmamayāḥ siṃhavyāghrasarpāḥ krodhābhibhūtāḥ puratas tiṣṭhante | etebhyo bhayabhīto yena vā tena vā niḥpalāyate | sa kathaṃ śaknoti palāyitum aśubhasya karmaṇaḥ | sa tair gṛhyate | gṛhītvā ca pūrvaṃ tāvan mastakād bhujyate yāvat pārśvataḥ sarpair viṣadaṃṣṭraiḥ saṃdaśya saṃdaśya bhakṣyate | vyāghrair api pṛṣṭhato bhakṣyate | pādāv api vahninā dāhyete sa yamapuruṣair dūrād iṣubhir vidhyatae iti vistaraḥ ||
[英譯] He then describes the fruit of malevolence. "A crowd of lions, tigers, serpents, generated by his actions,  surround him full of fury. Panic-stricken at their approach,  he flees this way and that. But how can he fly away from his  actions ? They seize him ; and when they have seized him,  the front part of his brain is being devoured, while on each side  he is gnawed by continual bitings from the serpents' fangs, and  behind is devoured by the tigers. His feet too are burned with  fire ; the servants of Yama pierce him from afar with their  arrows."
[法護譯] 論曰：瞋恚果，今當說。以瞋業故，師子蛇虎住其人前，生大怖畏處處馳走。不善業故何能得脫？為彼執已，先食其頭乃至兩腋。蛇吐牙毒競螫噉之，虎食其背，火燒兩足，琰魔羅卒遠刺射之，如是廣大。
vyāpādaphalam āha | karma-mayāḥ siṃha-vyāghra-sarpāḥ krodha-abhibhūtāḥ puratas tiṣṭhante | etebhyo bhayabhīto yena vā tena vā niḥpalāyate | 瞋恚果，今當說。以業所成，師子、虎、蛇為瞋所伏，住其人前，因此，他生怖畏，處處馳走。
sa kathaṃ śaknoti palāyitum aśubhasya karmaṇaḥ | sa tair gṛhyate | gṛhītvā ca pūrvaṃ tāvan mastakād bhujyate yāvat pārśvataḥ sarpair viṣa-daṃṣṭraiḥ saṃdaśya saṃdaśya bhakṣyate |
彼如何能逃脫不善業呢？為彼執已，執已，先食其頭，乃至兩腋。蛇吐牙毒，競螫噉之。
vyāghrair api pṛṣṭhato bhakṣyate | pādāv api vahninā dāhyete sa yamapuruṣair dūrād iṣubhir vidhyatae iti vistaraḥ || 虎食其背，火燒兩足，琰魔卒遠箭射之，如是廣說。

27. mithyādṛṣṭiphalaṃ punar aparimitaṃ | pāṭhas tu saṃkṣipyate | śastravarṣatomaravajravarṣāśa-nipāṣāṇavarṣe hanyate | ekādaśabhir arcciskandhaiḥ kṣutpipāsāgninā ca sukhanirgatena nirantaraṃ dahyatae iti ||
[英譯] And so the author continues.   [75] The fruit of Heresy, again, is great beyond words, and  we abridge our description of it. '' He is overwhelmed in a rain  of knives, of javelins, lightnings, thunderbolts, and thunderstones ; he is constantly being consumed by eleven jets of  flame and by the fire of thirst and hunger issuing from his  mouth.  
[法護譯] 論曰：邪見有無量果，少略而說，謂地獄中雨鋒利劍及金剛雹雨諸石等斬截破壞。復有十一火聚，謂飢渴火從口中出周匝焚燒。
mithyādṛṣṭiphalaṃ punar aparimitaṃ | pāṭhas tu saṃkṣipyate | 邪見有無量果，少略而說。
śastra-varṣa-tomara-vajra-varṣa-aśani-pāṣāṇa-varṣe hanyate |
他在刀雨、矛及金剛雨、電、石雨中被斬。
ekādaśabhir arci-skandhaiḥ kṣut-pipāsa-agninā ca mukha-nirgatena nirantaraṃ dahyata iti ||
復有十一火燄聚，以及飢渴火，從口中出，相續焚燒。

28. kāmamūlāś ca sarvānarthā iti tebhya evodvejitavyaṃ | yathātraivāha | asty agnikuṇḍo nāma narakaḥ | tatra katareṇa karmaṇā satvā upapadyante | yena aśramaṇena śramaṇapratijñena mātṛgrāmasya nṛttagītasyābharaṇānāṃ vā śabdaṃ śrutvāyoniśena manaḥkāreṇākṣiptabuddhinā tac chrutvā hasitalaḍitakrīḍitāny aśucim uktaṃ || pe || tatra te nārakā ayovarṣeṇa sarvāṅgapratyaṅgaśaś cūrṇyante 'ṅgāravarṣeṇa ca pacyante dahyantae ity ādi | evaṃ paurāṇakāmāsvādanasmaraṇāt padumo nāma narakaḥ paṭhyate svapnāntabhūtasmaraṇāc ca | tatra te nārakāḥ kumbhiṣu pacyante | te droṇiṣv ayomayair muṣalair hanyantae iti vistaraḥ || evam apsarasaḥ prārthanayā brahmacarya-pariṇāmanān mahāpadumo nāma naraka uktaḥ | tatra kṣāranadītaraṅginī nāma pravahati | tasyāṃ nadyāṃ yāny asthīni te pāṣāṇāḥ | yac chevālaṃ te keśāḥ | yaḥ paṅkas tan māṃsaṃ | yā āpaḥ tat kathitaṃ tāmraṃ | ye matsyās te nārakā ity ādi ||
[英譯]  "Because desire is the root of all evil, therefore one must  fear." As he continues in the same passage. " There is a Hell  called Fire-pit. Then what is the action that brings beings to  birth therein ? When a man who is no monk but pretends to  be one, hearing the sound of the singing, dancing, or the bangles  of womankind, listens with mind overcome owing to a wrong  judgment to the laughter, sport, and revelry, and becomes  incontinent. . . . Then the prisoners in hell are ground to  powder limb from limb beneath a shower of iron, are boiled and  burned under a rain of live coals." Similarly : we read of the  Hell called Paduma, the Lotus, as arising from the remembrance  of the pleasant flavour of one's former passions, and from their  remembrance taking place during sleep. There these prisoners  in hell are boiled in cauldrons, and are pounded with pestles of  iron in vessels. Likewise the hell called Mahapaduma is said to come into  existence if by the prayer of a heavenly nymph one brings one's  chaste life to an end. There flows the river called Ksharanaditarangim, the Stream of Brine. All the stones of this river  are bones, its weeds are hair, its mud is flesh, its water is  molten copper, and its fishes are prisoners in hell, etc.
[法護譯] 論曰：此諸欲本是難，應如是悔。又如經說：有大地獄名曰火甕。何業眾生墮於彼處？謂若實非沙門自稱沙門，或聞女人歌舞莊嚴具聲，深心作意略無省解，由聞歌舞戲笑故漏失不淨。以要言之，墮彼地獄雨熱鐵丸，一切肢分碎為微塵，復雨火湯如是燒煮。復次，憶念往昔欲邪行者，說有地獄名鉢訥摩。謂由憶念夢中欲事，墮是地獄火鑊煎煮。琰魔羅卒持大鐵叉而撞刺之，如彼廣說。復次，然修梵行迴向願生天女眾中，說墮地獄名大鉢訥摩。是處有岸名曰醎河，汎涌燒然如鎔金汁，令身銷爛，髮毛如草、肉滓如泥、聚骨如石、腸為魚等。於此地獄經無量時。
kāmamūlāś ca sarva-anarthā iti tebhya eva udvejitavyaṃ | 諸惡，欲為本。由此，確實必須怖畏。
yathā atra eva āha | asty agni-kuṇḍo nāma narakaḥ | tatra katareṇa karmaṇā satvā upapadyante |
又如經說：有大地獄名曰火甕。何業眾生墮於彼處？
yena aśramaṇena śramaṇa-pratijñena mātṛ-grāmasya nṛtta-gītasya ābharaṇānāṃ vā śabdaṃ śrutvā ayoniśena manaḥkāreṇa ākṣipta-buddhinā tac chrutvā hasita-laḍita-krīḍitāny aśucim uktaṃ || pe ||
若實非沙門自稱沙門，聞女人歌舞、莊嚴具聲，由於不如理作意故，其心被伏，聞笑、歌舞、戲之後，漏失不淨。以要言之。
tatra te nārakā ayo-varṣeṇa sarva-aṅga-pratyaṅgaśaś cūrṇyante 'ṅgāra-varṣeṇa ca pacyante dahyanta ity ādi | 彼地獄罪人，由於鐵雨，一切肢分碎為微塵。復由炭雨，煮、燒。
evaṃ paurāṇa-kāma-āsvādana-smaraṇāt padumo nāma narakaḥ paṭhyate svapna-anta-bhūta-smaraṇāc ca | 復次，我們讀到有地獄名蓮花，因為憶念往昔欲滋味，以及由夢中憶念，而生起。
tatra te nārakāḥ kumbhiṣu pacyante | te droṇiṣv ayo-mayair muṣalair hanyanta iti vistaraḥ ||
彼地獄罪人，於鑊中煮。他們於桶中，被鐵叉所害。如是廣說。
evam apsarasaḥ prārthanayā brahmacarya-pariṇāmanān mahāpadumo nāma naraka uktaḥ |
復次，修梵行迴向，願生天女眾中，說地獄名大蓮花。
tatra kṣāra-nadī-taraṅginī nāma pravahati | tasyāṃ nadyāṃ yāny asthīni te pāṣāṇāḥ |
是處有名曰醎河，流動，彼河的石頭盡是骨頭。
yac chevālaṃ te keśāḥ | yaḥ paṅkas tan māṃsaṃ | yā āpaḥ tat kvathitaṃ tāmraṃ | ye matsyās te nārakā ity ādi || 其草是髮毛，其泥是肉，水是洋銅，魚為罪人。

29. evaṃ puruṣasya puruṣeṇa saha maithunavipratipatteḥ aprameyā akāraṇā viśeṣāḥ paṭhyante | evaṃ śiśubhiḥ saha vipratipatteḥ kṣāranadyām uhyamānān dārakān paśyati | te taṃ vilapanti | sa tāṃ nadīm avagāhate | teṣu bālakeṣu tīvrasnehapratibandhaśokaduṣkhavegāt |evaṃ govaḍavājaiḍakādiṣu prakṛtisāvadyaḥ kāmamithyācāraḥ kharataravipākaḥ paṭhyate | tāsām eva govaḍavādīnāṃ taptāyo-mayīnāṃ akuśalanirmitānāṃ yonimārgeṇa sa tiryakkāmasevī praviśati |sa tāsām udare pradīptāṅgāra-nikaraparipūrṇe svidyate pacyate bahūni varṣaśatasahasrāṇīti vistareṇa draṣṭavyaṃ || evam anyanāśitāsv api bhikṣuṇīṣu vipratipannānāṃ mahānarakapātanāḥ paṭhyante | evaṃ svastrīṣv apy ayonimārgeṇa gacchataḥ | evaṃ prasahyānītāsv api parastrīṣu labdhāsu ca kanyāsu | evam upavāsasthāsu evaṃ gurūṇāṃ patnīṣu jñātiśabdamānitāsu ca vipratipatteḥ tīvrāś cāparimāṇāś ca mahānarakapātanāḥ paṭhyante ||
[英譯] Likewise, endless varieties of punishments are described for the sin  of sodomy. Likewise as the result of misconduct with children  he beholds boys floating about in the River of Brine. They  cry out to him, and he plunges into the river through the  impulse of grief and pain arising from his keen affection and  attachment to them.  So sexual commerce, evil in its nature, with cows, mares,  goats, and sheep is described as bearing especially bitter fruit.  The sinner addicted to this bestiality enters by way of the womb  into those same animals, who by the power of his action have  been fashioned in red-hot iron ; and in their belly, which is  filled with a heap of red-hot coals, he swelters and is fried for  myriads of years. [76] Similar punishments are described at  length.   Likewise, we read of men falling into hell who have misconducted themselves with nuns even when these have been  already seduced by others. So too of the man who uses his  wife against kind. So it is with those who abuse other men's  wives forcibly abducted or girls whom they have procured.  Terrible punishments in hell are also described for sin with women performing a fast, with wives of preceptors, or with  women honoured by the title of kinsfolk.  
[法護譯] 復次，邪欲，謂二男子毀壞正行有無量相，如彼經說。如是毀正行者，於彼醎河見妙童稚出沒其中，由昔惡業生極愛樂，入彼河已即為憂苦之所纏逼。復次，邪欲說極惡報，謂於傍生起大性罪，彼地獄中有牛鹿等，熱鐵所成極不善相，於畜生道欲心附近，滿腹熾焰為彼燒煮經百千歲，乃至廣說。復次，邪欲，強逼淨戒比丘尼等毀壞正行，墮大地獄，廣如彼說。復次，邪行非道行欲，自欲熾盛侵暴他屬，或由近住、或稱師教毀壞正行，墮大地獄，無量極苦過於前說。
evaṃ puruṣasya puruṣeṇa saha maithuna-vipratipatteḥ aprameyā akāraṇā viśeṣāḥ paṭhyante |
復次，二男子毀壞正行有無量相種類，如彼經說。
evaṃ śiśubhiḥ saha vipratipatteḥ kṣāra-nadyām uhyamānān dārakān paśyati | te taṃ vilapanti | sa tāṃ nadīm avagāhate | teṣu bālakeṣu tīvra-sneha-pratibandha-śoka-duṣkha-vegāt |
如是與男童的惡行者，於彼醎河，見諸妙童稚正出沒其中，男童們向他哭泣。他入彼河，於彼諸童，由於猛利愛樂，即為憂苦之所纏逼。
evaṃ go-vaḍava-aja-eḍakādiṣu prakṛti-sāvadyaḥ kāma-mithyā-ācāraḥ kharatara-vipākaḥ paṭhyate |
復次，於牛、馬、山羊、綿羊等，欲邪行，本性就是有罪，更苦的果，本經也提到。
tāsām eva go-vaḍava-ādīnāṃ tapta-ayo-mayīnāṃ akuśala-nirmitānāṃ yoni-mārgeṇa sa tiryak-kāma-sevī praviśati | 彼地獄中有牛馬等，熱鐵所成，由不善業所化，經由產道，彼親近畜生欲邪行，進入。
sa tāsām udare pradīpta-aṅgāra-nikara-paripūrṇe svidyate pacyate bahūni varṣa-śata-sahasrāṇi iti vistareṇa draṣṭavyaṃ || 彼於他們的腹中，滿熾焰炭聚，流汗、被燒煮，經多百千歲，乃至廣說應知。
evam anya-nāśitāsv api bhikṣuṇīṣu vipratipannānāṃ mahā-naraka-pātanāḥ paṭhyante |
復次，縱使對於其他人所破壞的比丘尼，毀壞正行，墮大地獄，廣如彼說。
evaṃ svastrīṣv apy ayoni-mārgeṇa gacchataḥ | 復次，縱使他於自妻，非道行欲。
evaṃ prasahya ānītāsv api parastrīṣu labdhāsu ca kanyāsu | 復次，強力奪取他人妻子，所得的女孩。
evam upavāsa-sthāsu evaṃ gurūṇāṃ patnīṣu jñāti-śabda-mānitāsu ca vipratipatteḥ tīvrāś ca aparimāṇāś ca mahā-naraka-pātanāḥ paṭhyante || 復次，於近住、師妻、親屬頭銜所尊重的女人，毀壞正行，墮大地獄，猛利無量苦，過於前說。

30. saptamaithunasaṃyuktasūtre 'py āha | iha brāhmaṇa ekatyo brahmacāriṇam ātmānaṃ pratijāṇīte | sa nehaiva mātṛgrāmeṇa sārddhaṃ dvayaṃ samāpadyate 'pi tu mātṛgrāmaṃ cakṣuṣā rūpaṃ nidhyāyan paśyati | sa tadā svādayati adhyavasyati adhyavasāya tiṣṭhati | ayam ucyate brāhmaṇa brahmacārī saṃyukto maithunena dharmeṇa na visaṃyuktaḥ | apariśuddhaṃ brahmacaryaṃ carati ||
evaṃ mātṛgrāmeṇa sārddhaṃ saṃkrīḍataḥ saṃkilikilāyamānasya āsvādayataḥ apariśuddhaṃ brahmacaryam uktaṃ | evaṃ mātṛgrāmāpasthānam āsvādayataḥ | evaṃ tiraḥkuḍyagatasya tiroduṣyagatasya vā mātṛgrāmasya nṛttagītādiśabdam āsvādayato maithunasaṃyogam ity uktam | evaṃ pañcakāmaguṇasamarpitaṃ param avalokyāsvādayataḥ || evaṃ devādisthāneṣu brahmacaryapariṇāmanāt saṃyukto maithunena dharmeṇa na visaṃyukta iti ||
[英譯]  In the Saptamaithunasamyukta Scripture it is said : ' Then a certain one, O Brahman, avows himself to be  chaste. He has no intercourse at all with womankind ; but  when with his eye he beholds womankind, he gloats over their  shape : he then delights in it, is absorbed in it, abides in that  absorption. This, O Brahman, is said to be a chaste student  who is attached to sexual passion, not one detached ; the  chastity that he practises is impure. So too when a man sports  and romps and dallies with womankind, his chastity is but  impure. So too when one delights in dancing attendance upon  womankind. So also when one delights in such sounds as those  of dance and song that come from womankind through wall or  curtain, it is said that he thereby delights in sexual union.  So again when one delights in looking at his neighbour who is  given over to the five forms of lust. So again, by applying  the fruit of his chaste life in the worlds of gods, he is attached  to sexual passion, not detached from it."
[法護譯] 《七種合集經》說：如是婆羅門於一類同梵行者云：我知彼與是里舍二根和合。或彼里舍觀矚境界，去來住立而起愛著。此說婆羅門梵行合集非離和合法，然修梵行而不清淨。如是里舍或共戲笑、若意樂著，說此梵行而不清淨。如是里舍愛樂承事，有莊嚴具歌舞等聲來兩壁間而起樂著，是名和合。如是五欲樂中，於他觀察而生愛著，迴向梵行願生天處，是名合集非離和合法。
sapta-maithuna-saṃyukta-sūtre 'py āha | iha brāhmaṇa ekatyo brahmacāriṇam ātmānaṃ pratijāṇīte |
於七種合集經中也說：婆羅門！在這個世間中，某一類人宣稱自己是梵行者。
sa na iha eva mātṛ-grāmeṇa sārddhaṃ dvayaṃ samāpadyate 'pi tu mātṛ-grāmaṃ cakṣuṣā rūpaṃ nidhyāyan paśyati | sa tadā svādayati adhyavasyati adhyavasāya tiṣṭhati |
在這個世間中，他確實未與女人二根和合。但是，當正以眼睛觀看女人時，他貪婪地盯視她們的身體。那時候，他樂著、耽著，耽著已，安住於彼。
ayam ucyate brāhmaṇa brahmacārī saṃyukto maithunena dharmeṇa na visaṃyuktaḥ | apariśuddhaṃ brahmacaryaṃ carati || 婆羅門！此說梵行，與欲法相應，沒有相離。修梵行而不清淨。
evaṃ mātṛgrāmeṇa sārddhaṃ saṃkrīḍataḥ saṃkilikilāyamānasya āsvādayataḥ apariśuddhaṃ brahmacaryam uktaṃ | 如是與女人共嬉戲、戲笑、樂著，說此梵行而不清淨。
evaṃ mātṛgrāma-upasthānam āsvādayataḥ | 如是愛樂女人的承事。
evaṃ tiraḥ-kuḍya-gatasya tiro-duṣya-gatasya vā mātṛgrāmasya nṛtta-gītādi-śabdam āsvādayato maithuna-saṃyogam ity uktam |
如是透過牆壁，或透過帷帳，於女人的歌舞等聲，生起樂著，是名和合相應。
evaṃ pañca-kāma-guṇa-samarpitaṃ param avalokya āsvādayataḥ ||
如是五欲樂中，觀察他之後，而生愛著。
evaṃ deva-ādi-sthāneṣu brahmacarya-pariṇāmanāt saṃyukto maithunena dharmeṇa na visaṃyukta iti || 如是迴向梵行，願生天等處，與欲法相應，沒有相離。

31. yataś caite kāmā evaṃ smaraṇaprārthanāviṣayam api gatā evam annarthakarās tenaiva kāmāpavādakasūtre 'bhihitam | nivāraya bhikṣo cittaṃ kāmebhyaḥ | sabhayaś caiṣa mārgaḥ sapratibhayaḥ sakaṇṭakaḥ sagahanaḥ unmārgaḥ kumārgo vedanāpathaḥ | asatpuruṣasaṃsevitaḥ | naiṣa mārgaḥ satpuruṣasaṃsevitaḥ | na tvam evaṃ cintayasi | kasmāt alpāsvādāḥ kāmā uktā bhagavatā | bahuduṣkhabahūpadravā bahūpāyāsā | ādīnavo 'tra bhūyān | rogo bhikṣavaḥ kāmā gaṇḍaḥ śalyamadyamadyamūlam āmiṣavaḍisaṃ mṛtyur anityāḥ kāmās tucchāḥ mṛṣāmoṣa-dharmiṇaḥ svapnopamāḥ kāmāḥ | kim apy ete bālollāpanāḥ || pe || yathā mṛgāṇāṃ bandhanāya kūṭaṃ dvijānāṃ bandhanāya jālaṃ | matsyānāṃ bandhanāya kupinaṃ | markaṭānāṃ bandhanāya lepaḥ pataṅgānāṃ bandhanāyāgniskandhaḥ | evaṃ kāmāḥ || pe || kāmaparyeṣaṇāṃ carato dīrgharātraṃ siṃhānāṃ mukhe parivartitasyānto na prajñāyate | yāvad goghātakānāṃ gavāsanānāṃ mukhe parivartitasyānto na prajñāyate | yāvan maṇḍūkānāṃ satāṃ sarpāṇāṃ mukhe parivartitasyānto na prajñāyate | dīrgharātraṃ kāmān pratisevamānānāṃ corā iti kṛtvā gṛhītānāṃ śiraśchinnānām anto na prajñāyate | pāradārikāḥ pāripanthikā grāmaghātakā janapadaghātakā yāvad granthimocakā iti kṛtvā gṛhītānāṃ śiraśchinnānām anto na prajñāyate | duṣkhaṃ tīvraṃ kharaṃ kaṭukam anubhūtaṃ rudhiraṃ prasyanditaṃ pragharitaṃ yac caturṣu mahāsamudreṣūdakāt prabhūtataraṃ || pe || kāyo hy ayaṃ bahvādīnavaḥ | asthisaṃghātaḥ snāyusaṃbaddho māṃsenānuliptaḥ carmaṇā paryavanaddhaḥ chavyā praticchannaḥ chidravicchidraḥ kṛmisaṃghaniṣevitaḥ satvānām annarthakaḥ kleśakarmaṇāṃ vastu ||
[英譯] And how these lusts, although as described merely affecting  the province of memory and wish, in that way tend to ill, is  expressed by the same speaker in the Kāmāpavādaka Sutra,  " Keep your heart, O Brother, from lusts : fearsome and terrible is that road, full of thorns and of precipices, a rough road, a  bad road, the path of pain, frequented only by wicked men.  Never is that road frequented by good men. You are not wondering, are you, why the Blessed One pronounced desires  to be insipid ? Full of pain are they, full of misfortune, full  of anguish ; [77] in them distress increases ever more and  more. A disease, O Brethren, are lusts, a boil, a thorn in the  flesh, sin and a root of sin, a baited hook, mere death ; unstable are lusts, and delusive ; their nature is to deceive and  beguile ; they are but as a dream. Nay, these are but wheedlings of children,  . . . Like a trap for catching deer, a net for  birds, or seine for fish, a snare to catch monkeys, a flame of  fire to catch moths : even such are lusts. ... In the case of  one who long time goes after the pursuit of passion, there is no  limit to what is put into the lion's mouth ; (he is insatiable) as  butchers or beefeaters, as the appetite of snakes for frogs.  There is no end to the number of those who for a long time  follow their lusts, and are apprehended for thieves, and their  heads are split ; they are apprehended for adulterers, highway  robbers, plunderers of village or countryside," and so on to  " cutpurses, and their heads are split, and there is no end to the  examples of this. Lust is a thing grievous, sharp, acrid, sour  to the taste, blood shed and oozing, a thing more widely spread  than the water in the mighty oceans. ... In fact this body is  full of suffering. It is a framework of bones, bound by sinews,  clothed with soft flesh, enclosed in the cuticle and covered with  the epidermis, pierced and perforated with pores, swarming  with vermin, pernicious for living creatures, the dwelling of  sins and evil deeds.
[法護譯] 論曰：若思念如是趣欲境界是難。《訶欲經》云：佛言：比丘！應怖此道，斷彼欲心，起極怖懼如彼榛棘。此二種道是極險惡，彼不善人之所親近。於如是道，為諸正士之所遠離，汝勿如是思惟少分著欲。世尊說此多苦多難及多罪垢、譏毀凌蔑。佛言：比丘！又此欲者，如病癰疽中含毒穢，如財利鉤，為諸罪本。欲如夢寐是虛妄法，是死、是空、是無常、是過失。云何愚夫於此樂著？乃至如鹿縛圍、如魚縛網、如蛾縛焰、如猴縛糞、如婆羅門縛諸戒線，其欲如是。又總略云，尋求欲者，譬若群獸行長夜中赴師子口不知限量，牛死虎口不知限量，乃至蝦蟇赴百蛇口不知限量。又長夜中窺近欲事，如行賊道執縛斷首不知限量。強侵他屬攻伐聚落殺害人民，乃至籠繫執縛斷首不知限量。受極艱苦涌血漫流，如四大海其水尚少。以要言之，況此身者而多譏毀，筋骨纏聚皮肉裹絡毛孔諸蟲眾多咂食，如大癰疽穢惡充滿。
yataś ca ete kāmā evaṃ smaraṇa-prārthanā-viṣayam api gatā evam anartha-karās tena eva kāma-apavādaka-sūtre 'bhihitam | 又，若諸欲如是以憶念、願求為境界，趣向如是諸罪的造作。在訶欲經中也說。
nivāraya bhikṣo cittaṃ kāmebhyaḥ | sabhayaś ca eṣa mārgaḥ sapratibhayaḥ sakaṇṭakaḥ sagahanaḥ unmārgaḥ kumārgo vedanā-pathaḥ | asatpuruṣa-saṃsevitaḥ | na eṣa mārgaḥ satpuruṣa-saṃsevitaḥ | 比丘！汝應令心遠離諸欲。又，此道有怖、有懼、有榛棘、難以穿透、邪道、惡道、苦惱之道。不善人之所親近。於如是道，為諸正士之所遠離。
na tvam evaṃ cintayasi | kasmāt alpa-āsvādāḥ kāmā uktā bhagavatā | bahu-duṣkha-bahu-upadravā bahu-upāyāsā | ādīnavo 'tra bhūyān | 汝勿如是思惟：為何世尊說諸欲少味？此多苦、多災難及多苦惱，此中，多有過患。
rogo bhikṣavaḥ kāmā gaṇḍaḥ śalyam agham agha-mūlam āmiṣa-vaḍiśaṃ mṛtyur anityāḥ kāmās tucchāḥ mṛṣā-moṣa-dharmiṇaḥ svapna-upamāḥ kāmāḥ | kim apy ete bāla-ullāpanāḥ || pe ||
諸比丘！諸欲是病、癰、箭、罪、罪本、肉中鉤、是死、是無常。諸欲是虛、是偽盜法，諸欲如夢。何況，這些都是在欺騙小孩子。乃至。
yathā mṛgāṇāṃ bandhanāya kūṭaṃ dvijānāṃ bandhanāya jālaṃ | matsyānāṃ bandhanāya kupinaṃ | markaṭānāṃ bandhanāya lepaḥ pataṅgānāṃ bandhanāya agni-skandhaḥ | evaṃ kāmāḥ || pe ||
如縛鹿之圍、縛鳥之網、縛魚之網、縛猴之塗膏、縛蛾之火聚，諸欲如是。又總略云。
kāma-paryeṣaṇāṃ carato dīrgha-rātraṃ siṃhānāṃ mukhe parivartitasya anto na prajñāyate |
長夜尋求欲者，赴師子口不知限量，就是不知足。
yāvad go-ghātakānāṃ gava-āsanānāṃ mukhe parivartitasya anto na prajñāyate |
乃至屠牛者，赴牛處口不知限量。
yāvan maṇḍūkānāṃ satāṃ sarpāṇāṃ mukhe parivartitasya anto na prajñāyate |
乃至青蛙，赴貪蛇口不知限量。
dīrgharātraṃ kāmān pratisevamānānāṃ corā iti kṛtvā gṛhītānāṃ śiraś-chinnānām anto na prajñāyate |
長夜中親近欲事者，以盜賊為例來理解，斷首不知限量。
pāradārikāḥ pāripanthikā grāma-ghātakā janapada-ghātakā yāvad granthi-mocakā iti kṛtvā gṛhītānāṃ śiraś-chinnānām anto na prajñāyate | 強侵他人妻、強盜、攻伐聚落、殺害人民，乃至小偷，以這些為例來理解，斷首不知限量。
duṣkhaṃ tīvraṃ kharaṃ kaṭukam anubhūtaṃ rudhiraṃ prasyanditaṃ pragharitaṃ yac caturṣu mahā-samudreṣu udakāt prabhūtataraṃ || pe || 諸欲所承受是苦的、猛利的、苦澀的、辛楚的、血涌漫流，若比於四大海中水，多很多。以要言之。
kāyo hy ayaṃ bahv-ādīnavaḥ | 事實上，此身有許多過患。
asthi-saṃghātaḥ snāyu-saṃbaddho māṃsena anuliptaḥ carmaṇā paryavanaddhaḥ chavyā praticchannaḥ chidra-vicchidraḥ kṛmi-saṃgha-niṣevitaḥ satvānām anarthakaḥ kleśa-karmaṇāṃ vastu || 骨聚、筋纏、肉塗、皮裹、覆以皮膜、孔穴漏泄、諸蟲眾所居，無益於眾生，惑業的依處。

32. asmin kāye vividhā ābādhā utpadyante | tad yathā cakṣūrogaḥ śrotrarogo yāvad arśāṃsi piṭako bhagandaraḥ || pe || kāyikāḥ santāpāḥ kāyikaṃ duṣkhaṃ | kāyasya jīrṇatā bhagnatā kubjatā | khālityaṃ pālityaṃ valipracuratā | indriyāṇāṃ pāripākaḥ paribhedaḥ saṃskārāṇāṃ purāṇībhāvo jarjarībhāvaḥ | yāvan nārhasy evam udgharantaṃ pragharantaṃ jugupsanīyaṃ kāyaṃ pratiṣevituṃ || pe || kā tava bhikṣo kāmāśāntiḥ | kaś ca tvāṃ pralobhayati | kathaṃ ca tvaṃ prāhito mūrchito 'dhyavasito 'dhyavasānam āpannaḥ | yadāhaṃ parinirvṛto bhavāmi | saddharmaś cāntarhito bhavati | tvaṃ ca kāmān pratisevya vinipātagato bhaviṣyasi | kadā jarāmaraṇād ātmānaṃ parimocayiṣyasi || alaṃ bhikṣo nivāraya cittaṃ kāmebhyaḥ | akālaḥ kāmaparyeṣaṇāyāḥ | kālo 'yaṃ dharmaparyeṣaṇāyā iti ||
[英譯] In this body many plagues arise : such as  disease of the eye, disease of the ear, and so forth, piles, blains,  or fistula. . . . The body has torments, the body has pains, it  suffers decay, is broken down, is bent double ; it is lame, is  greyheaded, is full of wrinkles ; the senses come to maturity  and then decay, [78] the elements of the body grow old and  decrepit : " and so on, to the words " one should not at this rate  have respect unto the body, crumbling and falling away. . . .  ''And what. Brother, is this insatiate quest of passion in  thee ? and who is it entices thee ? How art thou caught,  unmanned, attached, fallen into a state of attachment ? When  I enter Nirvana, and the Good Law is obscured, and you  through your persistently pursued passions will be on the way to perdition, when will you release yourself from old age and  death ? Enough, O Brother, keep thy heart clear of passions ;  this is no time for the pursuit of passion, this is the time for  the pursuit of the law."
[法護譯] 又此身者種種病惱，謂眼病耳病乃至痔漏瘡癬。彼經復說：又此身者是苦是惱，為老所逼戀躄背傴，無強無力髮白面皺，諸根過熟行苦傾敗。如是衰舊速朽之法，乃至於如是身臭惡毀厭不可親附。以要言之，佛言：比丘！云何於欲有是貪愛、纏綿悶絕耽著追求？若我滅後正法欲沒，汝等於欲慎勿親近。當墮彼趣，何待老死，授我教誨。佛言：止止。比丘！當斷欲心。謂若非時求欲，未若依時求法。
asmin kāye vividhā ābādhā utpadyante | tad yathā cakṣūrogaḥ śrotrarogo yāvad arśāsi piṭako bhagandaraḥ || pe || 此身中種種病生，謂眼病、耳病，乃至痔瘡、膿泡、潰瘍。乃至。
kāyikāḥ santāpāḥ kāyikaṃ duṣkhaṃ | 此身者是惱，此身者是苦。
kāyasya jīrṇatā bhagnatā kubjatā | 身有老性、朽壞性、背曲性。
khālityaṃ pālityaṃ vali-pracuratā | 躄足、髮白、皺紋滿佈。
indriyāṇāṃ pāripākaḥ paribhedaḥ saṃskārāṇāṃ purāṇī-bhāvo jarjarī-bhāvaḥ |
諸根過熟、傾敗，諸行轉成衰舊、朽故。
yāvan na arhasy evam uddharantaṃ pragharantaṃ jugupsanīyaṃ kāyaṃ pratiṣevituṃ || pe ||
乃至，於如是身，毀壞、漏泄、厭惡，不值得親附。以要言之。
kā tava bhikṣo kāma-aśāntiḥ | 比丘！在你心中，什麼是諸欲未停止？
kaś ca tvāṃ pralobhayati | 誰令你起欲呢？
kathaṃ ca tvaṃ prāhito mūrchito 'dhyavasito 'dhyavasānam āpannaḥ |
你如何被抓、被悶絕、被耽著、已落入耽著？
yadā ahaṃ parinirvṛto bhavāmi | saddharmaś ca antarhito bhavati | 當我入滅的時候，正法隱沒。
tvaṃ ca kāmān pratisevya vinipāta-gato bhaviṣyasi | 又，汝親近諸欲，將墮惡趣。
and you  through your persistently pursued passions will be on the way to perdition,
kadā jarā-maraṇād ātmānaṃ parimocayiṣyasi || 何時你將令自己解脫老與死？
alaṃ bhikṣo nivāraya cittaṃ kāmebhyaḥ | akālaḥ kāma-paryeṣaṇāyāḥ | kālo 'yaṃ dharma-paryeṣaṇāyā iti || 止！止！比丘！令心遠離諸欲。尋求諸欲是不適當的。尋求諸法是適當的。

33. ugradattaparipṛcchāyām apy āha | tena kāmamithyācārāt prativiratena bhavitavyaṃ svadāra-saṃtuṣṭena paradārānabhilāṣiṇāraktanetraprekṣiṇā nirviṇṇamanasā | ekāntaduṣkhāḥ kāmā | ity abhīkṣṇaṃ manasikāraprayuktena | yadāpy asya svadāreṣu kāmavitarka utpadyeta | tadāpi tena svadāreṣv aśubhānudarśinā uttrastamanasā | kleśavaśatayā kāmāḥ pratisevitavyāḥ | na tv adhyavasānavinibaddhena nityam anityānātmāśucisaṃjñinā | evaṃ cānena smṛtir upasthāpyā | tathāhaṃ kariṣyāmi yathā saṃkalpair api kāmān na paribhokṣye | kaḥ punar vādo dvīndriya-samāpattyā vānaṅgavijñaptyā veti || punar atraivāha | bodhisatvena svabhāryāyā antike tisraḥ saṃjñā utpādayitavyāḥ | katamās tisraḥ | ratikrīḍāsahāyikaiṣā naiṣā paralokasahāyikā | annapānasahāyi-kaiṣā naiṣā karmavipākānubhavanasahāyikā | sukhasahāyikaiṣā naiṣā duṣkhasahāyikā || yāvad aparās tisraḥ | śīlāntarāyasaṃjñā dhyānāntarāyasaṃjñā prajñāntarāyasaṃjñā || aparās tisraḥ | cora-saṃjñā badhakasaṃjñā narakapālasaṃjñā iti || candrottarādārikāparipṛcchāyām apy uktaṃ | atha candrottarādārikā samanantaraṃ pradhāvantaṃ taṃ mahāntaṃ janakāyaṃ dṛṣṭvā tasyāṃ velāyāṃ vihāyasāntarīkṣe tālamātram abhyudgamya sthitvā ca taṃ mahāntaṃ janakāyaṃ gāthābhir adhya-bhāṣata || kāyaṃ mamekṣadhvam imaṃ manojñaṃ suvarṇavarṇaṃ jvalanaprakāśam | na raktacittasya hi mānuṣasya prajñāyate śobhanakaṃ śarīram || ye etv agnikarṣūpamasaṃpradīptān tyajanti kāmān viṣayeṣv agṛddhāḥ | ṣaḍindriyaiḥ saṃvarasaṃvṛtāś ca ye brahmacaryaṃ ca caranti śubham || dṛṣṭvā ca dārān hi parasya ye vai kurvanti mātābhaginīti saṃjñāṃ | prāsādikās te hi sudarśanīyā bhavanti nityaṃ paramaṃ manojñāḥ ||
[英譯] In the Ugradatta-pariprccha also we read as follows :   " Therefore a man must cease from the fulfilling of passion  and lust, contented with his own wife, free from desire for his  neighbour's, beholding her with an eye unbewitched, with  distaste in his heart. He must continually apply himself to the  reflection, that desires lead to the perfection of pain. And  even if in the case of his own wife his mind should come to  dwell on passion, then even in the case of his own wife the  passions must be regarded as under the dominion of sin ; he  must regard her with misgiving, regarding her as full of impurity. Thus he must fix his mind. I will strive that even  in my intent I may not gratify my passions, much less by  sexual union, or by amorous solicitation." And again in the same work, we read : " The Bodhisatva  in presence of his wife must realize three thoughts. And what  are the three ? She is my companion for passion and dalliance,  but not for the next world ; my companion at meat and  drink, but not for the fruition of the maturing of my acts.  She is the companion of my pleasure, not of my pain. . . .  Three other thoughts are these : that a wife must be regarded  as an obstacle to virtue, to meditation, and to wisdom. And  yet three more : she is like a thief, a murderer, or a guardian  of hell."
[法護譯] 又《最上授所問經》云：應知遠離彼欲邪行，於自妻屬而生喜足，於他眷愛不樂觀視。止息是意唯一苦惱，忍伏此欲相應作意，若起欲尋隨觀不淨。親近欲者，應知於染意中得自在故。常離繫縛，勿起貪著，於無常身作不淨想。如是念住，如我所作起正分別，勿嗜於欲，何況惡露不堪表示。彼經復說：菩薩於已眷屬當起三想。何等為三？謂暫同戲樂不共他世，唯同飲食然於業報不共領納，唯同快樂不共苦惱。乃至此復三種，謂破戒想、破定想、破慧想。復有三種，謂賊想、冤想、地獄卒想。
ugradattaparipṛcchāyām apy āha | tena kāma-mithyā-ācārāt prativiratena bhavitavyaṃ svadāra-saṃtuṣṭena paradāra-anabhilāṣiṇā arakta-netra-prekṣiṇā nirviṇṇa-manasā |
又，在最上授所問經中也說：因此，彼必須遠離欲邪行，於自妻屬而生喜足，於他妻眷不生貪著。不以染著眼睛觀視。其心是厭惡的。
ekāntaduṣkhāḥ kāmā | ity abhīkṣṇaṃ manasikāra-prayuktena |
他必須常常讓自己專注於這樣的作意：諸欲一向是苦。
yadā apy asya svadāreṣu kāma-vitarka utpadyeta | tadā api tena svadāreṣv aśubha-anudarśinā uttrasta-manasā | 若於彼自妻，起欲尋思。則彼於自妻，隨觀不淨，其心驚恐。
kleśa-vaśatayā kāmāḥ pratisevitavyāḥ | na tv adhyavasāna-vinibaddhena nityam anitya-anātma-aśuci-saṃjñinā | 由煩惱的力量，追逐諸欲。但是，不被耽著繫縛，常以無常、無我、不淨想。
evaṃ ca anena smṛtir upasthāpyā | tathā ahaṃ kariṣyāmi yathā saṃkalpair api kāmān na paribhokṣye | kaḥ punar vādo dvi-indriya-samāpattyā vā anaṅga-vijñaptyā vā iti || 又，如是他必須令念安住。如我將努力，縱使由我的意願，我不可嗜著於欲。更何況說，或二根相合，或情感表示。
punar atra eva āha | bodhisatvena svabhāryāyā antike tisraḥ saṃjñā utpādayitavyāḥ |
彼經復說：菩薩於自眷屬的面前，必須起三想。
katamās tisraḥ | rati-krīḍā-sahāyikā eṣā na eṣā paraloka-sahāyikā | 何等為三？暫同戲樂，不共他世。
anna-pāna-sahāyikā eṣā na eṣā karma-vipāka-anubhavana-sahāyikā | 唯同飲食，然於業報不共領納。
sukha-sahāyikā eṣā na eṣā duṣkha-sahāyikā || 唯同快樂，不共苦惱。
yāvad aparās tisraḥ | śīlāntarāya-saṃjñā dhyānāntarāya-saṃjñā prajñāntarāyasaṃjñā ||
乃至此復三種，謂障礙戒想、障礙定想、障礙慧想。
aparās tisraḥ | cora-saṃjñā badhaka-saṃjñā naraka-pāla-saṃjñā iti ||  
復有三種，謂賊想、屠想、地獄卒想。

34. candrottarādārikāparipṛcchāyām apy uktaṃ | atha candrottarādārikā samanantaraṃ pradhāvantaṃ taṃ mahāntaṃ janakāyaṃ dṛṣṭvā tasyāṃ velāyāṃ vihāyasāntarīkṣe tālamātram abhyudgamya sthitvā ca taṃ mahāntaṃ janakāyaṃ gāthābhir adhyabhāṣata || kāyaṃ mamekṣadhvam imaṃ manojñaṃ suvarṇavarṇaṃ jvalanaprakāśam | na raktacittasya hi mānuṣasya prajñāyate śobhanakaṃ śarīram || ye etv agnikarṣūpamasaṃpradīptān tyajanti kāmān viṣayeṣv agṛddhāḥ | ṣaḍindriyaiḥ saṃvarasaṃvṛtāś ca ye brahmacaryaṃ ca caranti śubham || dṛṣṭvā ca dārān hi parasya ye vai kurvanti mātābhaginīti saṃjñāṃ | prāsādikās te hi sudarśanīyā bhavanti nityaṃ paramaṃ manojñāḥ || sphuṭām imāṃ vettha purīṃ samantād yo romakūpān mama cātigandhaḥ | na rāgacittena mayārjito 'yam phalaṃ tu dānasya damasya cedam || na me samutpadyati rāgacittaṃ mā vītarāgāsu janīṣva rāgaṃ | sākṣī mamāyaṃ purato munīndraḥ satyaṃ yathā vedmi na jātu mithyā || yūyaṃ ca pūrvaṃ pitaro mamāsa | ahaṃ ca yuṣmākam abhūj janitrī | bhrātā svasā cāpi pitā babhūva ko rāgacittaṃ janayej jananyāṃ ||praghātitāḥ prāk ca mamātha sarve | ahaṃ viśastā ca purā bhavadbhiḥ | sarve amitrā vadhakāḥ parasya | kathaṃ tu vā jāyati rāgacittam || na rūpavanto hi bhavanti rāgāt | na raktacittāḥ sugatiṃ vrajanti | na nirvṛtiṃ yānti ca raktacittā rāgo hi tasmāt parivarjanīyaḥ || kāmasya hetor nirayaṃ patanti | pretās tiraśco 'tha bhavanti rāgāt | kumbhāṇḍayakṣā asurāḥ piśācā bhavanti ye rāgaparītta-cittāḥ || kāṇāś ca khañjāś ca vijihvakāś ca | virūpakāś caiva bhavanti rāgāt | bhavanti nānāvidhadoṣabhājāś caranti ye kāmacarīṃ jaghanyām || yac cakravartitvam avāpnuvanti | bhavanti śakrās tridaśeśvarāś ca | brahmāṇa īśā [doubtful] vaśavarttinaś ca tad brahmacaryaṃ vipulaṃ caritvā || jātyandhabhāvā vadhirā visaṃjñā | śvaśūkaroṣṭrāḥ kharavānarāś ca |hastyaśvagovyāghrapataṅgamakṣāḥ bhavanti nityaṃ khalu kāmalolāḥ || kṣitīśvarāś caiva bhavanty udagrāḥ suśreṣṭhino vai gṛhapatyamātyāḥ | sukhasaumanasyena ca yānti vṛddhiṃ ye brahmacaryaṃ vipulaṃ caranti ||  kabhallitāpān atha dhūmagārān bandhāṃs tathā tāḍanatarjjanāṃś ca | chedaṃ śiraḥ karṇakarākṣināsāḥ | pādasya cārcchanti hi kāmadāsā | iti ||
[英譯] Further, in the candrottarādārikāparipṛcchā it is said :  " Then the girl Candrottara, seeing that mighty crowd as soon as it began to run, [79] went up in the air to the height of a  palm tree, and there poised addressed the crowd in the following  verses :   " ' Behold this my body, delightsome, radiant as gold,  glorious in splendour ; this fair form by no means belongs to a  man with heart inflamed. But those who renounce passions  inflamed like fire-pits, not greedy for things of sense ; who live the life of chaste students, held by their vow from the indulgence of the six senses ; who when they see a neighbour's  wife call her mother or sister : these become full of grace, of  beauty, supreme in charm for ever.   " Behold this brilliant city on every side, and the fragrance  that comes from every pore of my skin : this I bestow not with  heart inflamed, nay this is the fruit of liberality and selfcontrol. No thought of passion rises within me ; fix not passion  on women in whom passions are dead. Witness is this mighty  sage before me, that what I know is truth, and verily not  falsehood. Ye once were my parents, and I was once your  mother ; I have been to you brother, sister, and father : who  could fix a heart of passion upon his mother ? And yet again  before I plotted for all your lives ; I once more, I was slain  by you ; ye were all enemies and murderers of your neighbours :  how can there be a thought of passion in you ? No true beauty  do men gain from passion ; hearts that are inflamed with it  go not the Way of Bliss ; nor do they go the road to Nirvana ;  therefore passion must be eschewed. [80] Through lust  men fall into hell, through passion they become ghosts or  beasts ; priapean demons and goblins are men whose minds  have been narrowed by passion ; through passion men are  born one-eyed, crippled, with tongue awry, misshapen : every  varied blemish is the portion of such as walk the miserable  way of lust. When men reach the rank of universal empire,  or gods like Indra and the Thirty or Brahma, or such as exercise  lordship, they owe it to having followed a long course of continence. Those who are ever agitated by lust are blind from  birth, deaf, and idiot ; dogs, swine, or camels, asses or boars,  elephants or horses, cows, tigers, moths or flies. But those  who have followed a long course of continence become proud  lords of the earth, great merchants, rulers over houses and  ministers in peace and contentment they wax great. The  slaves of lust come to boiling tortures of the skull, suffocation,  bonds, stripes and threatenings, cutting in sunder, cutting  away of head, ears, hands, eyes, nose or foot."  
[法護譯] 亦如《月上童女所問經》云：爾時月上童女見諸人等欲來親近，即時住虛空中高一多羅樹，為諸人等說伽陀曰：汝當觀我身，晃耀真金色，非因染欲心，感斯清淨質。欲生於境界，如火坑焰然；忍欲調六根，淨修諸梵行。設見他婦女，皆生母妹想，後獲端正身，他人常喜見。我諸毛孔中，妙香遍城郭，不從貪染心，薰修斯善果。貪心本不生，無欲何生欲？牟尼現證明，如實不虛誑。汝昔或我父，我或為汝母，迭為父母身，情何生染欲？我或甞害汝，他復害我來，怨朋互殺讎，情何生染欲？端正非貪得，貪非生善趣，貪非出離因，是故皆棄捨。又此貪欲因，速墮三惡道，夜叉毘舍闍，及阿修羅眾，鳩盤茶鬼等，皆由貪欲故。或聾盲瘖瘂，跰攣醜陋身，世間諸過患，皆由貪欲行。或得轉輪王，及帝釋天主、梵王大自在，廣因修梵行。若象馬牛虎、駝驢猪狗等，性本瞢親疎，而常希染欲。剎利及王臣，或信士長者，豐饒富樂門，廣因修梵行。若枷鎖繫閉，水火諸苦難，或挑目截耳，及斷於手足，乃至為奴僕，此由貪欲故。
candrottarādārikāparipṛcchāyām apy uktaṃ | atha candrottarā-dārikā samanantaraṃ pradhāvantaṃ taṃ mahāntaṃ janakāyaṃ dṛṣṭvā tasyāṃ velāyāṃ vihāyasa-antarīkṣe tāla-mātram abhyudgamya sthitvā ca taṃ mahāntaṃ janakāyaṃ gāthābhir adhyabhāṣata || 在月上童女所問經中也說：爾時，月上童女見此大眾欲來親近，即時住虛空中，高一多羅樹，以伽陀告訴此大眾。
1) kāyaṃ mama īkṣadhvam imaṃ manojñaṃ suvarṇa-varṇaṃ jvalana-prakāśam |
汝輩應當觀此我身，可愛樂、真金色、晃耀。
na rakta-cittasya hi mānuṣasya prajñāyate śobhanakaṃ śarīram ||  
非因染欲心，感斯清淨質。
2) ye etv agni-karṣū-upama-saṃpradīptān tyajanti kāmān viṣayeṣv agṛddhāḥ |
若捨棄諸欲，如火坑焰然，於諸境界不貪愛。
ṣaḍ-indriyaiḥ saṃvara-saṃvṛtāś ca ye brahma-caryaṃ ca caranti śubham ||
若以六根來守護律儀，修淨諸梵行。
3) dṛṣṭvā ca dārān hi parasya ye vai kurvanti mātā-bhaginī iti saṃjñāṃ |
若見他婦女，確實作母妹想。
prāsādikās te hi sudarśanīyā bhavanti nityaṃ paramaṃ manojñāḥ ||
則彼後獲端正身，美麗的，常時間都是勝妙可愛。
4) sphuṭām imāṃ vettha purīṃ samantād yo roma-kūpān mama ca atigandhaḥ |
你知道這個四周寬廣的城郭，以及來自我諸毛孔中妙香。
na rāga-cittena mayā arjito 'yam phalaṃ tu dānasya damasya ca idam ||
不以貪染心，我得此善果。但是，布施與自我約束也此果。
5) na me samutpadyati rāga-cittaṃ mā vīta-rāgāsu janīṣva rāgaṃ |
我的貪心不生起，於無欲的女人中，不可生貪欲。
sākṣī mama ayaṃ purato muni-indraḥ satyaṃ yathā vedmi na jātu mithyā ||
在我眼前的這位牟尼可證明，我知道如實，絕不虛誑。
6) yūyaṃ ca pūrvaṃ pitaro mama āsa | ahaṃ ca yuṣmākam abhūj janitrī |
又，汝輩以前曾經是我父，而我曾經是汝輩母。
bhrātā svasā ca api pitā babhūva ko rāga-cittaṃ janayej jananyāṃ ||
我曾經是汝輩兄弟、姊妹、父親，誰會於自己的母親生染欲心呢？
7) praghātitāḥ prāk ca mama atha sarve | ahaṃ viśastā ca purā bhavadbhiḥ |
又，在我面前，你們全部被殺。你們再返過來傷害我。
sarve amitrā vadhakāḥ parasya | kathaṃ tu vā jāyati rāga-cittam ||
每個人全部都是別人的怨敵、殺手。如何於彼能生染欲心？
8) na rūpavanto hi bhavanti rāgāt | na rakta-cittāḥ sugatiṃ vrajanti |
事實上，沒有真正美麗是來自貪。心有貪染不能走向善趣。
na nirvṛtiṃ yānti ca rakta-cittā rāgo hi tasmāt parivarjanīyaḥ ||
心有貪染不能走向涅槃。因此，貪必須被棄捨。
9) kāmasya hetor nirayaṃ patanti | pretās tiraśco 'tha bhavanti rāgāt |
因為欲的原因，人們墮於地獄。因為貪，人們成為惡鬼、畜生。
kumbhāṇḍa-yakṣā asurāḥ piśācā bhavanti ye rāga-parītta-cittāḥ ||
成為鳩盤茶鬼、夜叉眾、阿修羅眾、毘舍闍等，由於貪欲的緣故，其心變成狹小。
**鳩盤茶鬼：參考佛光大辭典：意譯為甕形鬼、冬瓜鬼、厭魅鬼。乃隸屬於增長天的二部鬼類之一。...此鬼噉人精氣，其疾如風，變化多端，住於林野，管諸鬼眾。參考中華佛教百科：由於該詞被認為是冬瓜的梵名鳩摩拏(kuṣmāṇḍa)的轉訛語，因此此鬼又被稱為冬瓜鬼。此外，又作厭眉鬼或甕形。又有一說，謂鳩槃陀是陰囊，以此鬼眾之陰囊狀如冬瓜，行時擎置肩上，坐時便據之。
**毘舍闍，參考佛光大辭典：意譯食血肉鬼、噉人精氣鬼、癲狂鬼、吸血鬼。原為印度古代神話中之魔鬼，其腹如滄海，咽喉如針，常與阿修羅、羅剎並提，佛教中之餓鬼即源於此。此鬼噉食人之精氣、血肉，乃餓鬼中之勝者。又慧苑音義卷下，以毘舍遮為東方提頭賴吒之眷屬。
10) kāṇāś ca khañjāś ca vijihvakāś ca | virūpakāś ca eva bhavanti rāgāt |
又，因為貪欲故，生為獨眼者、跛者、無舌者、醜陋身。
bhavanti nānā-vidha-doṣa-bhājāś caranti ye kāma-carīṃ jaghanyām ||
各式各樣種類過患的共享，皆由於行於最低劣之貪欲行。
11) yac cakra-vartitvam avāpnuvanti | bhavanti śakrās tri-daśa-īśvarāś ca |
若得轉輪王，及帝釋天主、三十自在主。
brahmāṇa īśā [doubtful] vaśa-vartinaś ca tad brahma-caryaṃ vipulaṃ caritvā ||
梵王、大自在轉者，則彼長時間地修習此廣大梵行。
12) jāty-andha-bhāvā vadhirā visaṃjñā | śva-śūkara-uṣṭrāḥ khara-vānarāś ca |
出生就成為眼盲者、聾者、癡者、狗、猪、駝、驢、猴。
hasty-aśva-go-vyāghra-pataṅga-makṣāḥ bhavanti nityaṃ khalu kāma-lolāḥ ||
象、馬、牛、虎、蝗蟲、蜂。都是因為常時間被諸欲所搖動。
13) kṣiti-īśvarāś ca eva bhavanty udagrāḥ suśreṣṭhino vai gṛha-paty-amātyāḥ |
又，成為大地自在者、大商人、信士長者、王臣。
sukha-saumanasyena ca yānti vṛddhiṃ ye brahma-caryaṃ vipulaṃ caranti ||  
以安樂與喜悅的方式，他們趣向增長，皆由彼長時間地修習此廣大梵行。
14) kabhalli-tāpān atha dhūma-gārān bandhāṃs tathā tāḍana-tarjanāṃś ca |
頭顱燃燒苦、吞煙苦、繫縛、鞭打、恐怖。
chedaṃ śiraḥ-karṇa-kara-akṣi-nāsāḥ | pādasya ca arcchanti hi kāma-dāsā | iti ||
斷離頭、耳、手、眼、鼻、足。事實上，諸欲的奴僕導向於此。

35. udayanavatsarājaparipṛcchāyāṃ ca vivarṇitāḥ kāmāḥ || dṛṣṭvā vraṇaṃ dhāvati makṣikā yathā | dṛṣṭvāśuciṃ dhāvati gardabho yathā | śvānaś ca śūnā iva māṃsakāraṇāt | tathaiva dhāvanty abudhāḥ striye ratāḥ || avidyāpidhitā bālās tamaḥskandhane āvṛtāḥ | strīṣu saktās tathā mūḍhā amedhya iva vāyasāḥ || mārasya gocaro hy eṣa prasthitā yena durgatiḥ | āsvādasaṃjñino gṛddhā mīṭasthāne yathā krimiḥ || kīṭakumbho yathā citro yatra yatraiva dṛśyate | pūrṇo mūtrapurīṣeṇa dṛtir vā vātapūritā || siṅghāṇakakaphālālāḥ [doubtful] śleṣmaṇi klinnamastakāḥ | daurgandhyaṃ sravate kāyād bālānāṃ tad yathā madhu || asthipūrṇaṃ mukhadvāraṃ māṃsacarmādibhiś citaṃ | gaṇḍabhūto hy ayaṃ kāyaḥ kutsito hy āmagandhikaḥ || nānāprāṇibhiḥ saṃpūrṇo mukhagaṇḍo yathā bhavet | evam eva hy ayaṃ kāyo viṣṭhādyaśucibhājanam || antyāntrākulaṃ hy udaraṃ sayakṛtphupphuṣākulam | vṛkkau vilohitaṃ pittaṃ mastaluṅgāsthimajjakam || aśītiṃ krimikulasahasrāṇi yāni tiṣṭhanti antare | aha bālā na paśyanti mohajālena āvṛtāḥ || navavraṇamukhaiḥ prasravanty aśuciṃ pūtigandhikam | bālā nimittaṃ gṛhṇanti vacane darśane 'pi ca || uktāḥ paścān na jānanti yo deśaḥ sarvakutsitaḥ | uccāragocarā bālāḥ kheṭasiṅghāṇabhojinaḥ || jugupsanīye rajyante vraṇaṃ dṛṣṭveva makṣikāḥ | kakṣāsv āgharate svedo gandho vāyati kutsitaḥ || kurvanti duṣkṛtaṃ karma yena gacchanti durgatim | hīnān kāmān niṣevanto hīnān dharmān niṣevya ca || gatvā avīciṃ duṣprajñāḥ duṣkhāṃ vindanti vedanāṃ | uccāra iva durgandhāḥ striyo buddhaiḥ prakīrtitāḥ || tasmād dhīnasya hīnābhiḥ strībhir bhavati saṅgatiḥ | uccārabhastrāṃ yo gṛhyabālāvāsaṃ nigacchati || yādṛśaṃ kurute karma tādṛśaṃ labhate phalam ||
[英譯] In the udayanavatsarājaparipṛcchā passions are also  described.  ' He runs like a fly which has spied a wound, like an ass  which has spied something unclean ; as a dog to the shambles  for meat : so rush fools in their passion for women.   [81] "Enveloped in ignorance, clad in a mass of darkness,  as crows to carrion, so are fools attached to women.   "He is the prey of Mara whosoever has entered on the  downward course. The lustful have but the same sort of  enjoyment as a worm on a dunghill. " Like a painted pot of worms wheresoever it be seen,  full of urine and ordure, or a skin inflated with wind :   "Mucus, phlegm, spittle, brain liquefied in humour, fetid  matter discharges from the body ; like as honey from  flowers. " Like an ulcer, a thing full of bones, with the mouth for  its opening, a pile of flesh, skin, and such-like things, is this  body, despicable and smelling raw. " Full of all sorts of life, as an ulcer would be : just so this  body is a vessel of impurities such as ordure. The belly is full  of the twisted gut, stuffed up with liver and lungs ; there are  the kidneys with blood, bile, brains, bone, and marrow. The  eighty thousand worms which remain within the body, fools  cannot see, because they are enveloped in the net of delusion.  [82] Men's bodies discharge impure and fetid pus by their  nine wound-like openings. Fools take a hint at word or look,  but when once filled with desire, thenceforward know not how  it is a place despised of all. Fools take to excrement, and feed  on humours and phlegm. They cleave to what is abominable,  as flies when they have caught sight of a wound ; sweat drips  in their armpits and evil odours fly about. Evil deeds they  do whereby they go down to hell, cherishing evil desires and  evil principles. Foolhardy, they go to the Avici hell, there to  suffer fierce pain. Unsavoury as ordure are women ; so the  Buddhas declare. Thus 'tis an evil man that consorts with  evil women. Who penetrates a body which is but a receptacle  for impurity, receives like fruit to that which he does."   
[法護譯] 又《曰子王所問經》訶欲義偈云：說是著欲者，如蠅見瘡血，亦如猪犬等，奔臭肉不淨；無知樂女人，奔馳亦如是。愚童不明了，舌[舌+也]於穢惡；如癡樂女人，具足諸黑闇。現住魔境界，死當墮惡道，又若廁中蟲，著味生樂想。猶如畫蓾瓶，莊嚴觀外相，亦如風槖中，滿盛諸穢惡。謂眵洟涎唾，及便利不淨，身如臭漏囊，愚夫謂為美。舉身唯有骨，皮肉之所覆。唯生一面門，譬若大癰疽。亦如瘡孔中，種種諸蟲滿，及餘不淨器，此身相亦爾。腹如犬疱等，內生藏熟藏，及頭骨肋脈，塗污諸血髓，有八萬種蟲，潛處於身內。墮癡網籠中，故愚夫不見。又於九竅中，流臭惡不淨，或若見若言，愚夫生取相。一切穢惡處，由樂不覺知，涎涕以為食，斯愚夫境界。或兩腋汗流，穢惡實可厭，樂斯訶厭事，如蠅見瘡等。於下劣法中，嗜欲斯最下，造斯惡業者，死當墮惡道，墮無間獄已，受諸大苦報。佛說諸女人，臭中極臭惡，是故於合集，破斯下劣想。又若起執著，唯愚者奔競，造斯惡業故，當獲如是果。
 udayana-vatsa-rāja-paripṛcchāyāṃ ca vivarṇitāḥ kāmāḥ || 又，在曰子王所問經中，也訶毀諸欲。
**大乘日子王所問經、優填王經、大寶積經卷九十七優陀延王會為同本異譯。
1) dṛṣṭvā vraṇaṃ dhāvati makṣikā yathā | dṛṣṭvā aśuciṃ dhāvati gardabho yathā |
如同蒼蠅見到癰瘡之後，他奔向癰瘡。如同驢子見到不淨之後，他奔向不淨。
śvānaś ca śūnā iva māṃsa-kāraṇāt | tathā eva dhāvanty abudhāḥ striye ratāḥ ||
因為肉的原因，狗奔向屠宰場。無智者樂於女人，奔馳亦如是。
2) avidyā-pidhitā bālās tamaḥ-skandhane āvṛtāḥ |
無明所覆之愚夫，覆於黑闇聚中。
strīṣu saktās tathā mūḍhā amedhya iva vāyasāḥ ||
同樣，愚癡者樂於女人眾，猶如烏鴉樂於穢惡。
3) mārasya gocaro hy eṣa prasthitā yena durgatiḥ |
事實上，他是魔的獵物，因為那個人已經安住於惡道中。
āsvāda-saṃjñino gṛddhā mīḍha-sthāne yathā krimiḥ ||
貪著者有滋味想，如糞廁中蟲。
4) kīṭa-kumbho yathā citro yatra yatra eva dṛśyate |
猶如蠕蟲瓶上的畫畫，處處皆可見。
pūrṇo mūtra-purīṣeṇa dṛtir vā vāta-pūritā ||
滿盛尿與糞，或是皮革充滿著風。
5) siṅghāṇaka-kaphā lālāḥ śleṣmaṇi klinna-mastakāḥ |
鼻涕、痰、唾液，在體液中，柔軟的腦。
daurgandhyaṃ sravate kāyād bālānāṃ tad yathā madhu ||
從凡夫的身體流出惡臭的物質，彼猶如從花群中流出的甜味。
6) asthi-pūrṇaṃ mukha-dvāraṃ māṃsa-carmādibhiś citaṃ |
充滿著骨頭，以面口為門，皮肉所積聚。
gaṇḍa-bhūto hy ayaṃ kāyaḥ kutsito hy āma-gandhikaḥ ||
事實上，這個身體是癰，是骯髒、是生肉的味道。
7) nānā-prāṇibhiḥ saṃpūrṇo mukha-gaṇḍo yathā bhavet |
充滿著各式各樣的生命，應如口中瘡。
evam eva hy ayaṃ kāyo viṣṭhā-ādy-aśuci-bhājanam ||
這個身體也是如此，是糞便等不淨的器具。
8) antya-antra-ākulaṃ hy udaraṃ sa-yakṛt-phupphuṣa-ākulam |
事實上，腹內充滿著底部的腸，充滿著肝與肺。
vṛkkau vilohitaṃ pittaṃ mastaluṅga-asthi-majjakam ||
兩個腎臟、血液、膽汁、腦、骨、髓。
9) aśītiṃ krimi-kula-sahasrāṇi yāni tiṣṭhanti antare |
有八萬種蟲，潛處於身內。
aha bālā na paśyanti moha-jālena āvṛtāḥ ||
愚夫確實看不到，因為他們被癡網所覆蓋。
10) nava-vraṇa-mukhaiḥ prasravanty aśuciṃ pūti-gandhikam |
由於九瘡口，身體流出不淨、臭惡的味道。
bālā nimittaṃ gṛhṇanti vacane darśane 'pi ca ||
愚夫取其相，若見或若言。
11) uktāḥ paścān na jānanti yo deśaḥ sarva-kutsitaḥ |
已說過的話，之後他們就不知道，那是一切都是污穢惡臭的地方。
uccāra-gocarā bālāḥ kheṭa-siṅghāṇa-bhojinaḥ ||
愚夫以糞為家，以涎涕為食。
12) jugupsanīye rajyante vraṇaṃ dṛṣṭvā iva makṣikāḥ |
當迷戀於可厭惡事的時候，猶如蒼蠅群已經見到瘡口。
kakṣāsv āgharate svedo gandho vāyati kutsitaḥ ||
在兩腋的地方，汗流，惡臭的味道四處流竄。
13) kurvanti duṣkṛtaṃ karma yena gacchanti durgatim |
他們造作惡業，以此，趣向惡道。
hīnān kāmān niṣevanto hīnān dharmān niṣevya ca ||
正追逐下劣諸欲者，已經追逐下劣法。
14) gatvā avīciṃ duṣprajñāḥ duṣkhāṃ vindanti vedanāṃ |
諸愚癡者已墮無間獄，得到苦惱的受。
uccāra iva durgandhāḥ striyo buddhaiḥ prakīrtitāḥ ||
諸佛說諸女人，如穢污般的惡臭。
15) tasmād dhīnasya hīnābhiḥ strībhir bhavati saṅgatiḥ |
是故，劣者與劣女人合集。
uccāra-bhastrāṃ yo gṛhya bāla-āvāsaṃ nigacchati ||
若已執著臭皮囊，則彼進入愚者之家。
yādṛśaṃ kurute karma tādṛśaṃ labhate phalam ||
造作斯惡業，則獲如是果。

36. tathātraivāha | tad evaṃrūpair duṣkhaparyeṣitair bhogaiḥ svajīvikārtham upasaṃhṛtair na prabhavanti śramaṇabrāhmaṇebhyo dānaṃ dātuṃ kṛpaṇavanīpakayācakebhyo 'vaśīkṛtāḥ strībhiḥ strīnirjitāḥ strīnigṛhītāḥ strīdāsāḥ | tenaiva strīpremṇā tasyā eva poṣaṇāya na śaknuvanti dānaṃ dātuṃ śīlaṃ ca samādātuṃ | sa tatra raktaḥ samānaḥ strīparibhāṣitāni sahate tarjanāvalokananir-bhartsanām api sahate | sa mātṛgrāmeṇa tarjitaḥ puruṣaḥ saṃsīdati viṣīdati sukhaṃ cāsyā avalokayati | kāmahetoḥ kāmanidānaṃ ca vaśagatā bhavati | ayaṃ mahārāja kāmalolupasya puruṣasyoccāra-sukhaparamasyāśucau ratasyāsaṃprajanyācāriṇo doṣaḥ || pe || śrutvedṛśaṃ tu saṃvegaṃ na teṣāṃ bhavati nirvṛtiḥ | bhūyaḥ kurvanti saṃsargaṃ strībhiḥ sārddhaṃ pramoditāḥ || duṣkhakāmān niṣevante bhāṣante ca jugupsitāḥ || dharmaṃ śrutvārthasaṃmūḍhāḥ bhāṣante ca subhāṣitaṃ | strīgataṃ cāsya tac cittaṃ viḍālasyeva mūṣike || muhūrtaṃ bhavati saṃvegaḥ śrutvātha jinabhāṣitaṃ | punaḥ kupyati rāgo 'sya viṣahālāhalaṃ yathā || sūkarasyeva uttrāso muhūrtam anuvarttate | dṛṣṭvā vai atha uccāraṃ gṛddhatāṃ janayaty asau || evaṃ sukhārthino bālāḥ prahāya jinaśāsanaṃ | hīnān kāmān niṣevante yena gacchanti durgatiṃ || raktāḥ pramattāḥ kāmeṣu kṛtvā karma supāpakam | śīlavattāṃ visaṃvādya paścād gacchanti durgatim || yasyedṛśaṃ dharmanayaṃ viditvā | strīṣu prasādaḥ puruṣasya no bhavet | viśodhitaḥ svargapatho 'sya nityam | na durlabhā tasya varāgrabodhiḥ || labdhvā kṣaṇaṃ hi sa prajño dharmaṃ śrutvā ca īdṛśam | sarvān kāmān vivarjyeha pravrajyāṃ niṣkramed budha | iti ||
[英譯] And in the same passage the author says :   "Owing to these enjoyments, sought with pain and accumulated as though for dear life, they are not able to give anything  to ascetics or Brahmans or to the deserving poor and suppliants,  being brought into the power of women, mastered, enthralled  and enslaved by them. As a result of the same passion for women  they have no power left even to contribute to the support  of the woman herself and to follow the moral law. With his  desire set upon them, he bears with the women's chatter and  even with their threats, their angry looks, and their reproaches.  When threatened by womankind, man though he is he subsides  and takes a humble place, and has regard to her good pleasure.  To indulge and gratify his passion he becomes her slave. Such,  O King, is the evil course of the man who is tormented by lust,  occupying himself in pleasure which is but dung, who delights  in the unclean, behaving like a senseless fool. . ."   [83] " When they but hear of fever like this, there is no  emancipation for them. All the more they have to do with  women, and take delight with them. They make a habit of  wretched passion, and are blameworthy in their talk. When  they have heard the Law, they speak, they are confused as to  its meaning, and so they speak the good word. His mind is  set upon a woman as a cat's is upon a mouse. When he has  heard a saying of Buddha, bursts out again like deadly poison  his fever of passion in a moment. On seeing a bit of filth,  like a swine's appetite, it goes on for a moment, then ... it  becomes greedy again. So it is that fools, bent on pleasure,  forsake the Buddha's teaching, and make a habit of base  passion which leads them to hell. Infatuated and given  over to passion, they commit some dire crime and renouncing  virtuous ways, go at the last to hell.   " But the man who knows the path of duty in such matters,  and carries no favour for womankind, has the path to heaven ever clear before him. The highest enlightenment is not hard  for him to gain. . . . The wise man, when he has gained the  fitting time, and has listened to teaching such as this, will  forsake all lusts in this world, and may enter the Order if  intelligent."  
[法護譯] 彼經又云：如是行相苦求所須，以自活命封著不捨，乃至衣弊貧窮乞丐飲食，為諸女人之所降伏、所持所魅，譬若僮僕自在役使。由於女人貪樂養育，必不能修布施、持戒及餘善品。又復為諸女人惡罵要勒繫縛，由心取著悉能忍伏。或詣女人里舍，起貪很㑦審觀姿貌，由欲因緣自在而轉。佛言：大王！嗜欲愛者是不清淨、是極臭惡，於世間行尚為過失。乃至偈云：於女人合集，見作共隨喜，聞已意樂觀，彼人無出離。親近諸苦欲，說此實厭賤，由聞是法故，善說及癡說。是心奔女人，無異鼠逐猫。或聞佛所說，暫時得省解。後復於是貪，如喝羅羅毒，又如猪見糞，發生於愛樂。暫得須臾間，轉復生厭怖。著樂諸愚夫，遠離於佛教，親近下劣欲，死當墮惡道。樂耽湎醉欲，毀戒破淨命，造作諸罪業，死當墮惡道。若於是正法，了知諸欲境，不生放逸心，常生淨天趣，於無上菩提，此不為難得。若聞是法已，剎那獲正慧，悟出家法門，遠離諸欲事。
tathā atra eva āha | tad evaṃrūpair duṣkha-paryeṣitair bhogaiḥ svajīvika-artham upasaṃhṛtair na prabhavanti śramaṇa-brāhmaṇebhyo dānaṃ dātuṃ kṛpaṇa-vanīpaka-yācakebhyo 'vaśī-kṛtāḥ strībhiḥ strī-nirjitāḥ strī-nigṛhītāḥ strī-dāsāḥ | 彼經又云：如是行相苦求所須，為了自己活命所障，不能施捨給沙門、婆羅門，或給貧窮、乞丐、求索者。因女人，成為不自在者，為諸女人之所降伏、所持，成為女人的僮僕。
tena eva strī-premṇā tasyā eva poṣaṇāya na śaknuvanti dānaṃ dātuṃ śīlaṃ ca samādātuṃ |
由於對女人的愛樂，為了養育她，必不能修布施、持戒。
sa tatra raktaḥ samānaḥ strī-paribhāṣitāni sahate tarjana-avalokana-nirbhartsanām api sahate |
他完全地貪著於此中，他忍受諸女人的饒舌，也忍受要脅、臉色、責罵。
sa mātṛ-grāmeṇa tarjitaḥ puruṣaḥ saṃsīdati viṣīdati sukhaṃ ca asyā avalokayati | kāma-hetoḥ kāma-nidānaṃ ca vaśagatā bhavati | 這個人為女人所威脅，沮喪、不悅，且觀察女人的好心情。由於欲因、欲緣，他成為女人的奴隸。
ayaṃ mahārāja kāma-lolupasya puruṣasya uccāra-sukha-paramasya aśucau ratasya asaṃprajanya-ācāriṇo doṣaḥ || pe || 大王！於諸欲渴望的人，以穢污樂為最上，樂於不清淨，以無所知而行，這是他們的過失。乃至。
1) śrutvā īdṛśaṃ tu saṃvegaṃ na teṣāṃ bhavati nirvṛtiḥ |
當僅是聽聞類似此的恐怖，他們不會解脫。
bhūyaḥ kurvanti saṃsargaṃ strībhiḥ sārddhaṃ pramoditāḥ ||
他們與女人在一起有歡喜，就會有更多的相聚。
2) duṣkha-kāmān niṣevante bhāṣante ca jugupsitāḥ ||
他們親近諸苦欲，而且說諸苦欲，他們是令人厭惡的。
dharmaṃ śrutvā artha-saṃmūḍhāḥ bhāṣante ca subhāṣitaṃ |
於義愚癡者，雖然已聽聞是法，且能說善所說的法。
strī-gataṃ ca asya tac cittaṃ viḍālasya iva mūṣike ||
是心奔女人，猶如猫的心奔向於老鼠。
3) muhūrtaṃ bhavati saṃvegaḥ śrutvā atha jinabhāṣitaṃ |
然而，已聞佛所說，暫時得厭離。
punaḥ kupyati rāgo 'sya viṣa-hālāhalaṃ yathā ||
他的貪再次發動，如羅羅毒。
4) sūkarasya iva uttrāso muhūrtam anuvartate |
如猪暫時有怖畏。
dṛṣṭvā vai atha uccāraṃ gṛddhatāṃ janayaty asau ||
然後，已見到穢污，確實他生起耽著性。
5) evaṃ sukha-arthino bālāḥ prahāya jina-śāsanaṃ |
同樣的，渴望安樂的諸愚夫，遠離佛的教導之後。
hīnān kāmān niṣevante yena gacchanti durgatiṃ ||
他們親近下劣諸欲，以此，趣向惡道。
6) raktāḥ pramattāḥ kāmeṣu kṛtvā karma supāpakam |
已耽著、已沈醉於諸欲，已造作諸罪業。
śīlavattāṃ visaṃvādya paścād gacchanti durgatim ||
已違反有戒性，死後墮惡道。
7) yasya īdṛśaṃ dharma-nayaṃ viditvā | strīṣu prasādaḥ puruṣasya no bhavet |
若此人於這樣法的道路，已經了知。對於諸女人，沒有偏愛。
viśodhitaḥ svarga-patho 'sya nityam | na durlabhā tasya vara-agra-bodhiḥ ||
他的天堂之路，常時間清淨的。他的無上菩提，不難得。
8) labdhvā kṣaṇaṃ hi sa prajño dharmaṃ śrutvā ca īdṛśam |
這個智者，事實上已得暇滿的機會，又聞是法已。
sarvān kāmān vivarjya iha pravrajyāṃ niṣkramed budha | iti ||
已遠離這個世間上諸欲，智者應該出離成為僧眾。

37. praśāntaviniścayaprātihāryasūtre 'py aparo 'nnartha uktaḥ || yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā jāmbūdvīpakān sarvasatvāñ jīvitād vyaparopya sarvasvaṃ haret | yo vānyo mañjuśrīḥ kulaputro vā kuladuhitā bodhisatvasyaikakuśalacittasyāntarāyaṃ kuryād antaśas tiryagyoni-gatasyāpy ekālopadānasahagatasya kuśalamūlasyāntarāyaṃ kuryād ayaṃ tato 'saṃkhyeyataraṃ pāpaṃ prasavati | tat kasya hetoḥ | buddhotpādasaṃjanakānāṃ sakuśalamūlānām antarāyaḥ sthito bhavati | yaḥ kaścin mañjuśrīḥ parakuleṣu bodhisatvasyerṣyāmātsaryaṃ kuryāt tasya tasmin samaye tato nidānaṃ [doubtful] trīṇi bhayāni pratikāṅkṣitavyāni | katamāni trīṇi | narakopapattibhayaṃ jātyandhabhayaṃ pratyantajanmopapattibhayaṃ ceti || punar āha || yas tasya kuryāt puruṣo 'priyaṃ vā bhūtaṃ hy abhūtaṃ ca vaded avarṇaṃ | paruṣaṃ vadet kruddhamanāpi yas taṃ kṣobhaṃ ca kuryāt punar asya yo 'pi || ātmabhāvena mahatā narakeṣu sa durmatiḥ | utpadyate vipannātmā duṣkhāṃ sa vetti vedanāṃ || yojanānāṃ śataṃ pañca jāyate 'sya samucchrayaḥ | koṭīparivṛtaḥ śaśvad bhakṣyate ca śunā bhṛśam || pañcamūrddhasahasrāṇi bhavanty asyāpavādinaḥ | jihvānāṃ ca śatāḥ pañca bhavanty ekaikamūrddhani || ekaikasyāṃ ca jihvāyāṃ śatāḥ pañca jvalanmukhāḥ | lāṅgalānāṃ ca vahanty asya vācaṃ bhāṣitva pāpikām || pratāpane ca pacyante tīvraduṣkhānalākule | utpīḍāṃ bodhisatvānāṃ ye kurvanti asaṅgatāḥ || tiryagyoniḥ sanarakā na teṣāṃ bhoti durlabhā | kalpakoṭisahasrāṇi śatāni niyutāni ca || tataḥ cyutā ghoraviṣā bhonti sarpāḥ sudāruṇāḥ | kṣutpipāsābhibhūtāś ca kurvate karma dāruṇam || labdhvāpi bhojanapānaṃ tṛptiṃ naivādhigacchati | tataś cyuto manuṣyeṣu sa ... yady upapadyate || jātyandho bhoti durmedhā duṣṭacetā asaṃvṛtaḥ | āryānārādhikāṃ [doubtful] vācam uktvā durbhāṣitaṃ naraḥ || manuṣyebhyaś cyutaś cāpi punar gacchati durgatim | kalpakoṭisahasreṣu jātabuddhaṃ na paśyati ||
[英譯] In the praśāntaviniścayaprātihārya Sutra another evil is  described.   [84] "If (O Manjusri) a young man or woman were to slay  all the inhabitants of India and take their goods, and if another  should cause hindrance to a Bodhisatva whose mind is wholly  set on good, or stunt his root of merit, even when he is born  as an animal, if it be but the depriving of a morsel of food :  the second commits an immeasurably greater crime than the  first. And how is this ? The hindrance to roots of merit that  might have resulted in the uprising of a Buddha is permanent.  Whosoever, O Manjusri, behaves with spite or contumely  towards a Bodhisatva amongst others has to fear therefore at  that time as his reward three terrors, which are : the fear of  being born in hell, the fear of being born blind, or the fear of  being born at the ends of the earth."   Again he says :   " The man who does him despite, or speaks to his discredit  truly or falsely, or in a fit of anger speaks harshly or disturbs  his peace : such an ill-disposed person is born in the hells  with a vast body, and as a fallen being feels bitter pain. His  body is five hundred leagues in length, he is for ever being  lacerated and devoured by a hundred thousand dogs. "The reviler has five thousand heads, and each head five  hundred tongues ; each tongue has five hundred flaming  ploughshares to plough it for the sinful word it spake.   [85] "The unrestrained sinners that oppress Bodhisatvas  fry in the Hell Pratapana, which surges with the fire of bitter  pain. All too easily they may find birth in the womb of an  animal in hell, to last for a thousand aeons. In the next birth  they become cruel serpents with fell poison ; hunger and thirst  overpower them, and make them commit merciless acts, and even when they get food and drink, it never satisfies them.  And if such an one after that birth appears amongst men, he is  born blind, or wicked, or malicious and uncontrolled. ''The man who has spoken an injurious word, a speech of  contempt for the venerable, when he passes from the world  of men again goes to hell, so that in many aeons he sees not a  Buddha incarnate."
[法護譯] 論曰：復說是難，《寂靜決定神變經》云：佛告文殊師利：設若有人於閻浮提一切有情，劫諸財寶、悉壞命根。文殊師利！若善男子善女人於菩薩所斷一善心，即近墮傍生趣。於所取時如同彼墮，斷善根故，是罪過前阿僧祇數。所以者何？斷善根者即是斷滅佛出世故。佛告文殊師利：又他種類於菩薩所起慳嫉時，以是因緣應知即是求三種怖。何等為三？謂墮地獄怖，及生盲怖、邊地難怖。彼經又云：若得為人，語不誠實而樂誹謗，惡口憤恚嬈惱於人，後復於此身壞命終墮大地獄，生無足身受諸苦惱，宛轉五百踰繕那量，為諸小蟲咂食其肉。是蛇可畏具五千頭，由誹謗故，彼一一頭有五百舌，彼一一舌口出五百熾焰鐵犁。是語業罪，為猛火聚熾然燒煮。又若起不調柔逼惱菩薩者，是人於畜生道尚為難得，墮大地獄經百千俱胝那庾多劫，於彼死已為大毒蛇慘惡可畏，飢渴所逼造眾惡業，設得飲食而無飽足。於此死已，設生人中亦復生盲，無有智慧惡心不息，惡言訶毀不敬聖賢。人中死已復墮惡道，經千俱胝劫生不見佛。
praśānta-viniścaya-prātihārya-sūtre 'py aparo 'nartha uktaḥ || 在寂靜決定神變經中說另一種無益。
yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā jāmbū-dvīpakān sarva-satvāñ jīvitād vyaparopya sarvasvaṃ haret | 文殊師利！設若有善男子或善女人，於閻浮提一切有情，悉壞命根已，劫諸財寶。
yo vā anyo mañjuśrīḥ kulaputro vā kuladuhitā bodhisatvasya eka-kuśala-cittasya antarāyaṃ kuryād antaśas tiryag-yoni-gatasya apy eka-ālopa-dāna-sahagatasya kuśala-mūlasya antarāyaṃ kuryād ayaṃ tato 'saṃkhyeya-taraṃ pāpaṃ prasavati | 文殊師利！若另一善男子或善女人，對菩薩的一善心（或一心於善的菩薩），製作障礙。縱使對低下到傍生趣，對伴隨一點點布施的善根，製作障礙。這個產生的罪過比前面多阿僧祇數。
tat kasya hetoḥ | buddha-utpāda-saṃjanakānāṃ sa-kuśala-mūlānām antarāyaḥ sthito bhavati |
所以者何？對於佛出現有影響的善根，這種障礙是長久的。
yaḥ kaścin mañjuśrīḥ parakuleṣu bodhisatvasya īrṣyā-mātsaryaṃ kuryāt tasya tasmin samaye tato nidānaṃ [doubtful] trīṇi bhayāni pratikāṅkṣitavyāni | 文殊師利！在其他團體中，任何人於菩薩所起慳嫉時。在那個時候，以是因緣，這些人即是希求三種怖畏。
katamāni trīṇi | naraka-upapatti-bhayaṃ jāty-andha-bhayaṃ pratyanta-janma-upapattibhayaṃ ca iti ||
何等為三？謂於地獄出生的怖畏，及出生即盲的怖畏，以及於邊地出生的怖畏。
punar āha || yas tasya kuryāt puruṣo 'priyaṃ vā bhūtaṃ hy abhūtaṃ ca vaded avarṇaṃ | paruṣaṃ vadet kruddhamanā api yas taṃ kṣobhaṃ ca kuryāt punar asya yo 'pi || 彼經又云：若人於彼表現出不友善，或說責備的話，不論是事實或虛假。或因憤恚，對彼說粗魯的話。或令其動搖。
ātmabhāvena mahatā narakeṣu sa durmatiḥ | utpadyate vipanna-ātmā duṣkhāṃ sa vetti vedanāṃ ||
這個惡智者，生於諸地獄中，有大身體。已破壞的身體，他知道諸苦受。
yojanānāṃ śataṃ pañca jāyate 'sya samucchrayaḥ | koṭīparivṛtaḥ śaśvad bhakṣyate ca śunā bhṛśam ||
身體的長度是五百踰繕那。彼長時間被十萬支狗圍繞著，而且粗暴地啃食。
pañca mūrdha-sahasrāṇi bhavanty asya apavādinaḥ | jihvānāṃ ca śatāḥ pañca bhavanty ekaikamūrdhani || ekaikasyāṃ ca jihvāyāṃ śatāḥ pañca jvalanmukhāḥ | lāṅgalānāṃ ca vahanty asya vācaṃ bhāṣitva pāpikām || 此責備者有五千個頭，一一頭有五百舌，一一舌上出五百熾焰鐵犁，犁此罪人，因為他說了有罪過的言語。
pratāpane ca pacyante tīvra-duṣkha-anala-ākule | utpīḍāṃ bodhisatvānāṃ ye kurvanti asaṅgatāḥ ||
若無所約束者對菩薩眾，形成逼迫，在極熱地獄燒煮，遍滿猛烈苦惱的火。
tiryagyoniḥ sanarakā na teṣāṃ bhoti durlabhā | kalpa-koṭi-sahasrāṇi śatāni niyutāni ca ||
墮為畜生，於地獄中，於彼不難得，經百千俱胝那庾多劫。
tataḥ cyutā ghora-viṣā bhonti sarpāḥ su-dāruṇāḥ | kṣut-pipāsa-abhibhūtāś ca kurvate karma dāruṇam || labdhvā api bhojanapānaṃ tṛptiṃ na eva adhigacchati | 從彼死已，成為極殘暴的蛇，具有可畏的毒。飢渴所逼，造殘暴業。設得飲食，而無飽足。
tataś cyuto manuṣyeṣu sa ... yady upapadyate || jātyandho bhoti durmedhā duṣṭacetā asaṃvṛtaḥ |
於此死已，設生人中。亦復生盲、無有智慧、惡心、不自制。
āryānāra-adhikāṃ [doubtful] vācam uktvā durbhāṣitaṃ naraḥ || manuṣyebhyaś cyutaś ca api punar gacchati durgatim | kalpa-koṭi-sahasreṣu jātabuddhaṃ na paśyati || 此人對聖者說不敬的話、不好的言語。人中死已，復墮惡道，在千俱胝劫中，不見佛出生。

38. punar atraivāha | yāvanti mañjuśrīr bodhisatvo bodhisatvasyāntike pratighacittāny utpādayaty avamanyanācittāni vā | tāvataḥ kalpān sannāhaḥ sannaddhavyo vastavyaṃ mayā mahānarakeṣv iti | na mañjuśrīr bodhisatvo 'nyena karmaṇā śakyo vinipātayitum anyatra bodhisatvāpavādād eva | tad yathā mañjuśrīr vajramaṇiratnaṃ nānyena kāṣṭhena loṣṭhena vā śakyaṃ bhettum anyatra vajrād | evam eva mañjuśrīr bodhisatvo 'nyena karmaṇā na śakyo vinipātayitum anyatra bodhisatvāpavādād eveti || āryaśraddhābalādhānāvatāramudrāsūtre 'py āha || yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā daśasu dikṣu sarvalokadhātuṣu sarvasatvāndhakāreṣu bandhane kruddhaḥ praveśayet | yaś cānyaḥ kulaputro vā kuladuhitā vā bodhisatve kruddhaḥ parāṅmukhaṃ tiṣṭhet | nainaṃ durātmānaṃ paśyāmīty ayaṃ tato 'saṃkhyeyataraṃ pāpaṃ pravasati || atraivoktaṃ | yaḥ kaścin mañjuśrīḥ sarvajāmbūdvīpakānāṃ satvānāṃ sarvasvaṃ hared yaś cānyo yādṛśaṃ tādṛśaṃ bodhisatvaṃ garhed tato 'saṃkhyeyataraṃ pāpaṃ prasavati ||
[英譯] Again he says in the same place :   "As often, O Manjusri, as one Bodhisatva cherishes towards  another feelings of hatred or contempt, for so many aeons he  must make up his mind to abide in the nethermost hells.   " A Bodhisatva can be brought to shipwreck by no other act  than just the sin of defaming another Bodhisatva : just as the  diamond, Manjusri, cannot be cut by another hard object, such  as stick or clod, but only by a diamond, so a Bodhisatva can  only be brought to shipwreck by defaming another Bodhisatva." [86] In the āryaśraddhābalādhānāvatāra-mudrā Sutra, it  is said :   " Suppose, Manjusri, a man or woman in a fit of wrath were  to succeed in shutting up every living being of all the ten  quarters and all the worlds in a dark prison ; and suppose  another man or woman in a fit of wrath were to stand and look  askance at a Bodhisatva, saying, ' I will not look at yonder  sinner ' : the second would be a sin immeasurably greater than  the first."
[法護譯] 彼經又云：文殊師利！菩薩於菩薩所乃至發明淨心時，而心或輕易，乃至多劫住大地獄如被鎧甲。文殊師利！是菩薩業必不能墮，唯除誹謗是菩薩者。文殊師利！譬若金剛摩尼寶，無有木石能破壞者。文殊師利！是菩薩業亦復如是，必不能墮，唯除誹謗是菩薩者。《信力財入印經》中亦作是說：佛告文殊師利：若復有人於十方一切世界諸眾生等起瞋恚縛，墮黑暗處。文殊師利！若於菩薩所遠住其前，屈伸臂頃起瞋恚心，是罪過前阿僧祇數。文殊師利！又若有人於諸閻浮提一切財物剽掠皆盡，若於菩薩所輒生罵辱，是罪過前阿僧祇數。
punar atra eva āha | yāvanti mañjuśrīr bodhisatvo bodhisatvasya antike pratigha-cittāny utpādayaty avamanyanā-cittāni vā | tāvataḥ kalpān sannāhaḥ sannaddhavyo vastavyaṃ mayā mahānarakeṣv iti | 彼經又云：文殊師利！乃至菩薩於菩薩所，發瞋恚心，或輕慢心。乃至多劫，他必須被上鎧甲，住在下面的諸大地獄中。
na mañjuśrīr bodhisatvo 'nyena karmaṇā śakyo vinipātayitum anyatra bodhisatva-apavādād eva |
文殊師利！菩薩，由於其他的業，不能墮於惡趣，唯除誹謗是菩薩者。
tad yathā mañjuśrīr vajra-maṇi-ratnaṃ na anyena kāṣṭhena loṣṭhena vā śakyaṃ bhettum anyatra vajrād | 文殊師利！譬若金剛摩尼寶，不能以木、土塊來破壞，除了金剛。
evam eva mañjuśrīr bodhisatvo 'nyena karmaṇā na śakyo vinipātayitum anyatra bodhisatvāpavādād eva iti || 文殊師利！亦復如是，菩薩，由於其他的業，不能墮於惡趣，唯除誹謗是菩薩者。
ārya-śraddhā-bala-ādhāna-avatāra-mudrā-sūtre 'py āha || 在聖信力財入印經中，亦作是說。
yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā daśasu dikṣu sarva-loka-dhātuṣu sarva-satva-andhakāreṣu bandhane kruddhaḥ praveśayet | 文殊師利！若復有善男子、善女人，於十方一切世界中，瞋恚地將一切眾生，監禁於黑暗的牢獄中。
yaś ca anyaḥ kulaputro vā kuladuhitā vā bodhisatve kruddhaḥ parāṅmukhaṃ tiṣṭhet | na enaṃ durātmānaṃ paśyāmi ity ayaṃ tato 'saṃkhyeyataraṃ pāpaṃ prasavati || 又若有其他的善男子、善女人，於菩薩所，瞋恚地背面而住，說：我不要看此惡人。是罪過前阿僧祇數。

39. atraivoktaṃ | yaḥ kaścin mañjuśrīḥ sarvajāmbūdvīpakānāṃ satvānāṃ sarvasvaṃ hared yaś cānyo yādṛśaṃ tādṛśaṃ bodhisatvaṃ garhed tato 'saṃkhyeyataraṃ pāpaṃ prasavati || atraivoktaṃ | yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā gaṅgānadīvālikāsamān stūpān vinipātayed daheta vā | yaś cānyaḥ kulaputro vā kuladuhitā vā mahāyānādhimuktasya bodhisatvasya vyāpādakhilakrodhacittam utpādya krośayet paribhāṣayed ayaṃ tato 'saṃkhyeyataraṃ pāpaṃ prasavati | tat kasmād dhetoḥ | bodhisatvaniryātā hi buddhā bhagavanto buddhaniryātāś ca stūpāḥ sarvasukhopadhānāni ca sarvadevanikāyāś ca | bodhisatvam asatkṛtya sarvabuddhā asatkṛtā bhavanti | bodhisatvaṃ satkṛtya sarvabuddhāḥ satkṛtā bhavanti | sarvabuddhān annuttarayā pūjayā pūjayitukāmena bodhisatvāḥ pūjayitavyāḥ ||
[英譯] And again, in the same passage: "Whosoever,  Manjusri, might be supposed to steal all the property of every  one in India, commits a sin immeasurably less than one who  should revile a Bodhisatva of any standing whatever." Again,  in the same book : ' ' The man or woman who should wreck and  burn stupas numerous as the sands of the Ganges, commits a  sin immeasurably less than one who abuses a Bodhisatva  devoted to the Great Way, cherishing a heart of malice and  obduracy. The reason is this. It is from the Bodhisatvas  that the venerable Buddhas come ; and from the Buddhas come the stupas and all other depositories of blessing, and all  the assemblages of the gods. When one neglects to honour a single Bodhisatva, all the Buddhas are thereby left unhonoured ; and when one has honoured a Bodhisatva, all the  Buddhas are honoured thereby. Thus he who would show  the highest honour to all the Buddhas, must needs honour the  Bodhisatvas."  
[法護譯] 文殊師利！又若有人於諸閻浮提一切財物剽掠皆盡，若於菩薩所輒生罵辱，是罪過前阿僧祇數。彼經又云：佛告文殊師利：設若有人以殑伽沙等諸佛塔廟悉皆焚毀，若於信解大乘菩薩摩訶薩起瞋恚心，加諸罵辱或增誹謗，是罪過前阿僧祇數。所以者何？從諸菩薩出生諸佛世尊故，從彼諸佛有塔廟故，生諸利樂及諸天等。若輕毀諸菩薩者，即是輕毀諸如來故。若有恭敬諸菩薩者，即是恭敬諸如來故。欲求最上供養者，應當供養諸菩薩等，即是供養諸如來等。
atra eva uktaṃ | yaḥ kaścin mañjuśrīḥ sarva-jāmbū-dvīpakānāṃ satvānāṃ sarvasvaṃ hared yaś ca anyo yādṛśaṃ tādṛśaṃ bodhisatvaṃ garhed tato 'saṃkhyeyataraṃ pāpaṃ prasavati ||
彼經又云：文殊師利！若有人，於諸閻浮提眾生的一切財物，剽掠皆盡。又，若另一人，於任何狀況下的菩薩所，輒生罵辱，是罪過前阿僧祇數。
atra eva uktaṃ | yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā gaṅgā-nadī-vālikā-samān stūpān vinipātayed daheta vā | yaś ca anyaḥ kulaputro vā kuladuhitā vā mahā-yāna-adhimuktasya bodhi-satvasya vyāpāda-khila-krodha-cittam utpādya krośayet paribhāṣayed ayaṃ tato 'saṃkhyeyataraṃ pāpaṃ prasavati | 彼經又云：文殊師利！若有善男子、善女人，以殑伽河沙等諸佛塔廟，悉皆毀壞或焚燒。又，若另一善男子、善女人，於大乘信解的菩薩，起惡意、固執、瞋恚心之後，大叫、罵辱，是罪過前阿僧祇數。
tat kasmād dhetoḥ | bodhisatva-niryātā hi buddhā bhagavanto buddha-niryātāś ca stūpāḥ sarva-sukha-upadhānāni ca sarva-deva-nikāyāś ca | 所以者何？事實上，從諸菩薩出生諸佛世尊。又從諸佛有塔廟，生諸樂、和善，及諸天等。
bodhisatvam asatkṛtya sarvabuddhā asatkṛtā bhavanti | bodhisatvaṃ satkṛtya sarvabuddhāḥ satkṛtā bhavanti | 輕毀菩薩已，即是輕毀諸如來。恭敬菩薩已，即是恭敬諸如來。
sarvabuddhān anuttarayā pūjayā pūjayitukāmena bodhisatvāḥ pūjayitavyāḥ ||
欲以最上供養的方式，供養諸如來，必須供養諸菩薩。

40. etat pūjāvipākaś ca praśāntaviniścayaprātihāryasūtre 'bhihitaḥ || yas tv eṣāṃ kurute rakṣāṃ dhārmikīṃ dharmavādināṃ | hitvā sudurgatīḥ sarvāḥ śakro bhavati devarāṭ || brahmāpi yāmas tuṣito vaśavarttī punaḥ punaḥ | manuṣyeṣūpapannaś ca cakravarttī sa jāyate || śreṣṭhī gṛhapatiś cāpi bhavaty āḍhyo mahādhanaḥ | prajñāsmṛtibhyāṃ saṃyuktaḥ sukhito nirupadrava | iti ||
[英譯] And how the honour done to such persons comes to maturity  is shown in the  praśānta-viniścayaprātihārya Sutra.  " But he who gives righteous protection to such as proclaim  the Law leaves behind all forms of perdition and becomes an  Indra, yea a Brahma, a Yama, a Tushita, a Vasavartin, in successive births. And when he is born amongst men he becomes  a universal emperor, [89] or a flourishing and wealthy merchant  or householder armed with wisdom and mindfulness, blessed  and free from ill."
[法護譯] 論曰：此供養福報，如《寂靜決定神變經》云：若人護法及說法者，即是遠離一切惡道，獲天帝釋及梵世主、夜摩、兜率、自在天等，後生人中為轉輪聖王、長者、居士，具大財寶，念慧相應，安隱無畏。
etat pūjāvipākaś ca praśānta-viniścaya-prātihārya-sūtre 'bhihitaḥ ||
又，此供養福報，在寂靜決定神變經中說。
yas tv eṣāṃ kurute rakṣāṃ dhārmikīṃ dharma-vādināṃ |
但是，若人，於這些說法者，能給與如法的保護。
hitvā sudurgatīḥ sarvāḥ śakro bhavati devarāṭ ||
即是遠離一切惡道，獲天帝釋天王。
brahmā api yāmas tuṣito vaśa-varttī punaḥ punaḥ |
梵世主、夜摩、兜率、自在天等，後後生。
manuṣyeṣu upapannaś ca cakravarttī sa jāyate ||
已生於人中，成為轉輪聖王。
śreṣṭhī gṛhapatiś ca api bhavaty āḍhyo mahādhanaḥ |
或是成為長者、居士，擁有饒富、大財。
prajñā-smṛtibhyāṃ saṃyuktaḥ sukhito nirupadrava | iti ||
念慧相應，安隱、遠離疾病。

41. atha katamaṃ bodhisatvam adhikṛtyeyaṃ kārāpakāracintā | pṛthagjanam eva || yathoktaṃ śraddhābalādhānāvatāra-mudrāsūtre | yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā sarvaloka-dhāturajaupamānāṃ satvānāṃ divase divase divyaṃ śatarasam āhāraṃ dadyād divyāni ca vastrāṇy evaṃ dadaṅ gaṅgānadīvālikāsamān kalpasamudrān dānaṃ dadyāt | yaś cānyaḥ kulaputro vā kuladuhitā vā ekasyopāsakasyānnanyaśāstur daśakuśalakarmapathasamanvāgatasyaikadivasam ekam āhāraṃ dadyād buddhasyāyaṃ bhagavataḥ śikṣāyāṃ śikṣita iti samāropaṃ kṛtvā | ayaṃ tato 'saṃkhyeyataraṃ puṇyaṃ prasavati || yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā sarvaloka-dhāturajaupamānāṃ daśakuśalakarmapathasamanvāgatānāṃ upāsakānāṃ divase divase divyaṃ śatarasam āhāraṃ dadyād divyāni ca vastrāṇy evaṃ dadaṅ gaṅgānadīvālikāsamān kalpān dadyāt | yaś cānyaḥ kulaputro vā kuladuhitā vā ekasya bhikṣor ekadivasam āhāraṃ dadyād | ayaṃ tato 'saṃkhyeyataraṃ puṇyaṃ prasavatīti ||
[英譯] But why speak of helping or hindering a Bodhisatva ? It  is the same just with an ordinary person ; as is said in the śraddhābalādhānāvatāramudrā Sutra.  " If a man or woman, Manjusri, should give day by day to  all the beings in all the world, numberless as motes in a sunbeam, fine food of a hundred flavours and fine raiment likewise,  and continue for the space of ages countless as the sands of  the Ganges ; and if another should give but for one day food  to but a single lay Brother whose only master is the Master,  and follows the Ten Paths of Virtue, because he says, This  man is taught in the teaching of the Blessed One ; then this  person lays up immeasurably greater store of merit than the  first. And if a man or woman likewise gives these countless  gifts to as many myriads of lay Brethren, for as many ages,  and if another gives food but for one day to a Brother ; this  last giver lays up stores of merit immeasurably greater than  the other."  
[法護譯] 論曰：何等菩薩於菩薩所於善作中起惡心故？謂異生等。又如《信力財入印經》云：文殊師利！設若有人於一切世界微塵數眾生，日日以天百味飲食及天衣服，於殑伽沙劫海如是布施。若有善男子善女人，於成就十善業道，一優婆塞於一日中能施飲食，於佛弟子如是布施，過前福報阿僧祇數。文殊師利！又若於一切世界微塵數成就十善業道諸優婆塞，日日以天百味飲食及天衣服，於殑伽沙劫海如是布施。若復有人於一比丘，若一日中能施飲食，過前福報阿僧祇數。
atha katamaṃ bodhisatvam adhikṛtya iyaṃ kāra-apakāra-cintā | pṛthagjanam eva || yathā uktaṃ śraddhā-bala-ādhāna-avatāra-mudrā-sūtre | 又，這種饒益、不饒益的思惟，是關於哪種菩薩？於菩確實就是異生。如在信力財入印經中說。
yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā sarva-loka-dhātu-raja-upamānāṃ satvānāṃ divase divase divyaṃ śata-rasam āhāraṃ dadyād divyāni ca vastrāṇy evaṃ dadad gaṅgā-nadī-vālikā-samān kalpa-samudrān dānaṃ dadyāt | 文殊師利！若有善男子、善女人，於猶如一切世界微塵數的眾生，日日以天百味飲食及天衣服，於殑伽河沙劫海，如是布施。
yaś ca anyaḥ kulaputro vā kuladuhitā vā ekasya upāsakasya ananya-śāstur daśa-kuśala-karma-patha-samanvāgatasya eka-divasam ekam āhāraṃ dadyād buddhasya ayaṃ bhagavataḥ śikṣāyāṃ śikṣita iti samāropaṃ kṛtvā | ayaṃ tato 'saṃkhyeyataraṃ puṇyaṃ prasavati || 又，若另一善男子、善女人，於一位優婆塞，只以佛為老師，成就十善道，只有一天、只有一種食物，如是布施給這位優婆塞。因為這樣歸因於：這位優婆塞被教導，依於佛世尊的教法。此過前福報阿僧祇數。
yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā sarvaloka-dhātu-raja-upamānāṃ daśa-kuśala-karma-patha-samanvāgatānāṃ upāsakānāṃ divase divase divyaṃ śatarasam āhāraṃ dadyād divyāni ca vastrāṇy evaṃ dadaṅ gaṅgā-nadī-vālikā-samān kalpān dadyāt |
文殊師利！若有善男子、善女人，於猶如一切世界微塵數的成就十善道優婆塞，日日以天百味飲食及天衣服，於殑伽河沙劫海，如是布施。
yaś ca anyaḥ kulaputro vā kuladuhitā vā ekasya bhikṣor ekadivasam āhāraṃ dadyād | ayaṃ tato 'saṃkhyeyataraṃ puṇyaṃ prasavati iti || 又，若另一善男子、善女人，於一位比丘，只有一天、只有一種食物，如是布施給這位比丘。此過前福報阿僧祇數。

42. niyatāniyatāvatāramudrāsūtre 'py āha | sacen mañjuśrīr daśasu dikṣu sarvalokadhātuṣu sarvasatvā utpāṭitākṣā bhaveyuḥ parikalpam upādāya | atha kaścid eva kulaputro vā kuladuhitā vā teṣāṃ sarvasatvānāṃ maitracittas tāny akṣīṇi janayet parikalpam upādāya | yo vānyo mañjuśrīḥ kulaputro vā kuladuhitā vā mahāyānādhimuktaṃ bodhisatvaṃ prasannacittaḥ paśyed | ayaṃ tato 'saṃkhyeyataraṃ puṇyaṃ prasavati || yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā daśasu dikṣu sarvasatvān bandhanāgārapraviviṣṭān bandhanāgārān mocayitvā cakravartisukhe sthāpayed brahmatvasukhe vā | yo vānyo mañjuśrīḥ kulaputro vā kuladuhitā vā mahāyānādhimuktasya prasannacitto darśanābhilāṣī bhaved varṇaṃ cāsyodāhared | ayaṃ tato 'saṃkhyeyataraṃ puṇyaṃ prasavatīti ||
[英譯] In the niyatāniyatāvatāramudrā Sutra we read : " If all beings in all the worlds, Manjusri, should have their eyes torn out (to put an imaginary case), and any man or  woman out of a benevolent heart should restore their sight (to  put an imaginary case) ; yet if another man were to look  with kindly heart upon a Bodhisatva who is an enthusiast for  the Great Way ; the last lays up stores of merit, immeasurably  greater than the first. If a man or woman, Manjusri, should  set free from prison countless prisoners who are in prison  in all the worlds, and set them in the bliss of emperors or the  estate of a god ; and if another merely desire to behold with  kindly heart the enthusiast for the Great Way, and tell forth  his praises : the second lays up stores of merit immeasurably  greater than the first."  
[法護譯] 《入定不定印經》云：佛告文殊師利：假使十方一切世界諸有情類，皆被挑目至滿一劫。復有善男子善女人於諸有情起慈愍心，令眼平復還滿一劫。文殊師利！若復有人於信解大乘菩薩所，以清淨心而往瞻覲，過前福報無量阿僧祇數。文殊師利！假使有人能令十方一切牢獄繫閉眾生皆得脫已，復受轉輪聖王妙樂或梵天樂。若復有人於信解大乘菩薩所，以清淨心瞻覲讚歎，過前福報無量阿僧祇數。
niyata-aniyata-avatāra-mudrā-sūtre 'py āha | sacen mañjuśrīr daśasu dikṣu sarva-loka-dhātuṣu sarva-satvā utpāṭita-akṣā bhaveyuḥ parikalpam upādāya | 在入定不定印經中也說。文殊師利！假使十方一切世界諸有情類，皆被挑目，至滿一劫。
atha kaścid eva kulaputro vā kuladuhitā vā teṣāṃ sarvasatvānāṃ maitra-cittas tāny akṣīṇi janayet parikalpam upādāya | 復有善男子、善女人，於諸有情，起慈愍心，令眼平復，還滿一劫。
yo vā anyo mañjuśrīḥ kulaputro vā kuladuhitā vā mahāyāna-adhimuktaṃ bodhisatvaṃ prasanna-cittaḥ paśyed | ayaṃ tato 'saṃkhyeyataraṃ puṇyaṃ prasavati || 文殊師利！若另一善男子、善女人，於大乘信解的菩薩所，以清淨心，而往瞻覲。過前福報無量阿僧祇數。
yaḥ kaścin mañjuśrīḥ kulaputro vā kuladuhitā vā daśasu dikṣu sarvasatvān bandhana-āgāra-praviviṣṭān bandhana-āgārān mocayitvā cakra-varti-sukhe sthāpayed brahmatva-sukhe vā | 文殊師利！假使有善男子、善女人，能令十方一切牢獄繫閉眾生皆得脫已，令受轉輪聖王妙樂或梵天樂。
yo vā anyo mañjuśrīḥ kulaputro vā kuladuhitā vā mahāyānādhimuktasya prasanna-citto darśana-abhilāṣī bhaved varṇaṃ ca asya udāhared | ayaṃ tato 'saṃkhyeyataraṃ puṇyaṃ prasavatīti ||
文殊師利！若復有另一善男子、善女人，於信解大乘菩薩所，以清淨心，希望瞻覲，讚歎。過前福報無量阿僧祇數。

43. tathā kṣitigarbhasūtre 'py āha | yaḥ punar bhadanta bhagavan kṣatriyakalyāṇo vāmātyakalyāṇo vā bhaṭṭakalyāṇo vā śramaṇakalyāṇo vā brāhmaṇakalyāṇo vā paraṃ rakṣaty ātmānaṃ rakṣati paralokaṃ rakṣati | bhagavacchāsane pātrabhūtam apātrabhūtaṃ vā yāvan muṇḍaṃ kāṣāyakhaṇḍa-prāvṛtaṃ parirakṣati śroṣyati pūjayiṣyati śrāvakakathāṃ evaṃ pratyekabuddhakathāṃ śroṣyati pūjayiṣyati | mahāyānakathāṃ ca mahāyānasaṃprasthitān pudgalān śīlavato guṇāḍhyān yuktamukta-pratibhānān taiḥ sārddhaṃ ramati krīḍati paripṛcchati paripraśnayati teṣāṃ śrotavyaṃ kartavyaṃ manyate || pe || kiyantaṃ bhagavan pāpaṃ kṣapayiṣyati || bhagavān āha || tad yathāpi nāma kulaputra kaścit puruṣa utpadyate | yaḥ sarvaṃ jambūdvīpaṃ saptaratnaparipūrṇaṃ kṛtvā tiṣṭhatāṃ buddhānāṃ bhagavatāṃ dānaṃ dadyāt tathaiva madhyāhnasamaye tathaiva sāyāhnasamaye dānaṃ dadyād anena paryāyeṇa varṣaśatasahasram evaṃrūpaṃ dānaṃ dadyāt | tat kiṃ manyase kulaputrāpi nu sa puruṣo bahu puṇyaṃ prasavet || āha || bahu bhadanta bhagavan sa puruṣaḥ puṇyaskandhaṃ prasaved aprameyam asaṃkhyeyaṃ | na tasya puṇyaskandhasya kenacic chakyaṃ pramāṇam udgrahītuṃ anyatra tathāgatena || bhagavān āha || yas tu kulaputra kṣatriyakalyāṇo vā yāvad yathā pūrvoktaṃ | pe | sa bahutaraṃ puṇyaṃ prasavati | yāvad vipulataram apramāṇataram asaṃkhyeyataraṃ puṇyaskandhaṃ prasavati | yo mama paścimāyāṃ pañcaśatyāṃ vartamānāyāṃ saddharmanetrī rakṣati sa rakṣaty ātmānaṃ | rakṣati parāṃś ca rakṣati paralokaṃ rakṣati mama śāsanaṃ śrāvakān pātrabhūtān apātrabhūtān vā yāvan muṇḍān kāṣāyavastraprāvṛtān api rakṣati | na viheṭhayati | yāvat svakaṃ rāṣṭraṃ pararāṣṭraṃ ca vardhayati | apāyān kṣapayati | surālayaṃ ca prāpayati ciraṃ cāyuḥ pālayati | svakleśāṃś ca parakleśāṃś ca jhāṣayati | saṃbodhimārgaṃ ṣaṭpāramitāś copastambhayati | sarvāpāyāñ jahāti | na ciraṃ saṃsāre saṃsarati | nityaṃ kalyāṇamitrair buddhaiś ca bhagavadbhir bodhisatvaiś ca mahāsatvaiś ca sārddhaṃ samavadhānagato bhavati | satataṃ kalyāṇamitrāvirahito na cireṇa yathābhiprāyeṣu buddhakṣetreṣv annuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate || atha tāvad eva sarvadevendrāḥ saparivārā | yāvat piśācendrāḥ saparivārā utthāyāsanād yena bhagavān tenāñjaliṃ praṇamyaivam āhuḥ | ye te bhadanta bhagavan etarhy annāgate 'dhvani yāvat paścimāyāṃ pañcaśatyāṃ kṣatriyakalyāṇā bhavanti yāvad gahapatikalyāṇāḥ | pe | evaṃ saddharmarakṣakā evaṃ triratnavaṃśajvālayitāraḥ | pe | vayam api sarve saparivārās taṃ kṣatriyakalyāṇaṃ yāvad gahapatikalyāṇaṃ daśabhir ākārai rakṣiṣyāmaḥ paripālayiṣyāmo vardhayiṣyāmaḥ || katamair daśabhiḥ | āyuś cāsya vardhayiṣyāmaḥ āyurantarāyaṃ ca dharmeṇa nivārayiṣyāmaḥ | ārogyaṃ ca parivāraṃ ca dhanaskandhaṃ ca upabhogaparibhogaṃ caiśvaryaṃ ca yaśaḥ kalyāṇamitrāṇi prajñāsampadaṃ ca vardhāpayiṣyāmaḥ | ebhir daśabhir iti vistaraḥ ||
[英譯] [88] So too we read in the Kshitigarbha Sutra :  " Suppose again, reverend sir, a noble prince, minister,  soldier, ascetic, or brahman, shall have a care for his neighbour,  himself, and the world to come, who shows care, deference, and  honour to every man (be he meet or unmeet to receive the  gospel of the Blessed One, be he a shaven monk or the  friar clad in tatters of the yellow robe) and likewise shall listen  with due respect to the word of the Disciples, and the Pratyeka  Buddhas ; honouring of course the word of the Great Way  and those who have set forth on the Great Way, when holy,  rich in virtue, ready with fit speech, with such he takes pleasure  and delight, consults them and interrogates them, thinks he  must listen to them and act accordingly. . . . How much sin,  O Blessed One, shall he thereby cancel ? The Blessed One  replied : Well, fair sir, suppose a man arise who fills all India  with the seven precious things, makes gifts to venerable  Buddhas when they are there, and does the like at noontide  and at even, and so for the space of a hundred thousand years,  what think you, would he lay up great store of merit ? The  disciple replied, He would indeed accumulate a mass of merit  immeasurable and vast ; insomuch that it could be estimated  by none but a Tathagata.  " The Lord replied : But the noble prince who acts as afore-said lays up a greater store of merit, in measure far greater and  more vast. He who in the last five hundred years of the  present dispensation preserves the leading of the Good Law,  he preserves himself, his neighbours, the next world, preserves  my gospel, preserves also the disciples whether apt or in-apt [89] . . . (yea, all the Church), whether tonsured monks  or friars clad in the yellow robe. He causes no hurt. Yea,  he increases his own realm and the realm of his neighbour ; he  diminishes the states of suffering and brings men to the abode  of the gods and prolongs their life ; he destroys the depravities of himself and others ; he gives support to the Six Perfections  in the way towards full enlightenment. He leaves behind all  states of perdition. He has not long to traverse the round of  Birth. He always associates with Good Friends and Venerable  Buddhas, with Bodhisatvas and Great Beings. He is destined  at once without separation from his Good Friends to attain  full and perfect enlightenment at no distant time in Buddha-fields according to his wish. Then all spiritual beings from  the gods and their attendants down to the goblins with their  attendants arose from their seats and did reverence to the  Buddha, and said : Whatsoever followers, O Blessed One,  thou shalt have down to the last five hundred years, be he  noble prince, or householder, or others as aforesaid, so they be  preservers of the Good Law who shed lustre upon the traditions  of Buddha, the Law, and the Order : . . . these, each and all,  we and ours will preserve, protect, and give them increase, in  ten ways. And what are the ten ways ? We will prolong  the life of each, and we will duly avert any obstacle to his  life, we will give them increase in health, state, wealth, use  and enjoymient, lordship, fame. Good Friends, and achievement of wisdom : these are the ten ways."
[法護譯] 又《地藏經》云：世尊！若真善剎帝利王、真善居士、真善宰官、真善沙門、真善婆羅門等，自護護他及護他世，於佛弟子是器非器乃至剃除鬚髮被少分袈裟衣者，皆應守護。天主及天眷屬乃至畢舍遮主，與其眷屬皆從座起，合掌恭敬而白佛言：世尊！若未來世乃至後五百歲，真善剎帝利王、真善居士、真善宰官、真善沙門、真善婆羅門等，如是守護正法、紹三寶種皆令熾盛。以要言之，所有我諸眷屬，真善剎帝利王、真善居士宰官等，於十種事守護增長。何等為十？一者增益壽命、二者廣持正法、三者常無病惱、四者眷屬廣多、五者倉庫盈溢、六者壽命無乏、七者富貴自在、八者名稱普聞、九者得為善友、十者智慧具足。是名十種。廣如彼說。
[參考]大乘大集地藏十輪經卷第五，玄奘譯
爾時，地藏菩薩摩訶薩，復白佛言：大德世尊！若有真善剎帝利、真善宰官、真善居士、真善長者、真善沙門、真善婆羅門，如是等人能自善護，亦善護他、善護後世、善護佛法。出家之人若是法器、若非法器、下至無戒剃除鬚髮被袈裟者，普善守護、恭敬、供養；又能善護聲聞乘法、緣覺乘法及大乘法，恭敬聽聞，信受供養。於住大乘具戒、富德、精勤修行，乃至住果補特伽羅，能善守護助其勢力，諮問聽受歡喜談論……
滅幾所罪？佛言：善男子！假使有人出現世間具大威力，於日初分，積集七寶滿贍部洲，奉施諸佛及弟子眾；於日中分，亦集七寶滿贍部洲，奉施諸佛及弟子眾；於日後分，亦集七寶滿贍部洲，奉施諸佛及弟子眾。如是，日日相續布施滿百千年，此人福聚寧為多不？地藏菩薩摩訶薩言：甚多。世尊！甚多。大德！此人福聚，無量、無邊、不可稱計，算數、譬喻所不能及；惟佛能知，餘無知者！佛言：善男子！如是如是，如汝所說。若有真善剎帝利王乃至真善婆羅門等……
所獲福德過前福聚，無量、無邊、不可稱計，如生福數，滅罪亦爾。善男子！若有真善剎帝利王，及諸真善宰官、居士、長者、沙門、婆羅門等，於未來世後五百歲，法欲滅時，能善護持我之法眼，能自善護，亦善護他、善護後世、善護我法。出家弟子若是法器、若非法器，下至無戒剃除鬚髮被袈裟者，普善守護，恭敬供養，令無損惱。……
由是因緣，所居國土及諸有情，展轉熾盛，安隱豐樂；隣國兵戈不能侵害，皆敬慕德自來歸附。由此展轉勸修善業，枯竭惡趣，增長天人。守護身命令得長遠，自滅煩惱亦令他滅。住持菩提道六波羅蜜多，破壞一切眾邪惡道，於生死海不久沈淪。常離惡友，常近善友，生生常遇諸佛、菩薩，恭敬承事，曾無暫廢，不久皆當隨心所樂，各各安住於佛國土，證得無上正等菩提。爾時，眾中一切天帝及諸眷屬，乃至一切畢舍遮帝及諸眷屬，從座而起，頂禮佛足，合掌恭敬，而白佛言：大德世尊！於未來世後五百歲，於此佛土法欲滅時，若有真善剎帝利王，乃至真善婆羅門等，於十惡輪自能遠離，亦能勸他令其遠離，善護自他、善護後世、護持正法，紹三寶種皆令熾盛，無有斷絕，以要言之如佛所說。如是等人，於三乘法恭敬聽受終不隱藏，於三乘人護持供養不令擾惱，於三寶物勤加守護不令侵損。我等眷屬，於此真善剎帝利王，乃至真善婆羅門等，勤加擁護，令其十法皆得增長。何等為十？一者、增長壽命；二者、增長無難；三者、增長無病；四者、增長眷屬；五者、增長財寶；六者、增長資具；七者、增長自在；八者、增長名稱；九者、增長善友；十者、增長智慧。大德世尊！若彼真善剎帝利王，乃至真善婆羅門等，於十惡輪自能遠離，亦能勸他令其遠離，具前所說諸功德者，我等擁護定當得此十法增長。
tathā kṣitigarbhasūtre 'py āha | yaḥ punar bhadanta bhagavan kṣatriya-kalyāṇo vā amātya-kalyāṇo vā bhaṭṭa-kalyāṇo vā śramaṇa-kalyāṇo vā brāhmaṇa-kalyāṇo vā paraṃ rakṣaty ātmānaṃ rakṣati paralokaṃ rakṣati | 又地藏經中也說：大德世尊！若善剎帝利王、善宰官、善士兵、善沙門、善婆羅門，自護、護他及護他世。
bhagavac-chāsane pātrabhūtam apātrabhūtaṃ vā yāvan muṇḍaṃ kāṣāya-khaṇḍa-prāvṛtaṃ parirakṣati śroṣyati pūjayiṣyati śrāvaka-kathāṃ evaṃ pratyekabuddha-kathāṃ śroṣyati pūjayiṣyati |
於佛教法中，是器、非器，乃至剃除鬚髮，被少分袈裟衣者，皆應守護、將聽聞、將恭敬。於聲聞言論、獨覺言論， 將聽聞、將恭敬。
mahāyāna-kathāṃ ca mahāyāna-saṃprasthitān pudgalān śīlavato guṇāḍhyān yukta-mukta-pratibhānān taiḥ sārdhaṃ ramati krīḍati paripṛcchati paripraśnayati teṣāṃ śrotavyaṃ kartavyaṃ manyate || pe || 於大乘言論、住大乘者、具戒、富德、相應合適的口才，與他們這些人一起，他歡喜、遊戲、請教、諮問、思惟，他必須聽聞，依法而行。乃至。
kiyantaṃ bhagavan pāpaṃ kṣapayiṣyati || bhagavān āha || tad yathā api nāma kulaputra kaścit puruṣa utpadyate | yaḥ sarvaṃ jambū-dvīpaṃ sapta-ratna-paripūrṇaṃ kṛtvā tiṣṭhatāṃ buddhānāṃ bhagavatāṃ dānaṃ dadyāt tathā eva madhyāhna-samaye tathā eva sāyāhna-samaye dānaṃ dadyād anena paryāyeṇa varṣa-śata-sahasram evaṃrūpaṃ dānaṃ dadyāt | tat kiṃ manyase kulaputra api nu sa puruṣo bahu puṇyaṃ prasavet || 世尊！他將滅盡多少罪？世尊說：善男子！假使有人出現世間。於日初分，積集七寶滿贍部洲，奉施於現前而住諸佛、世尊。於日中分，亦復如是；於日後分，亦復如是。如是日日相續布施，滿百千年，善男子！你認為如何？此人福聚寧為多不？
 āha || bahu bhadanta bhagavan sa puruṣaḥ puṇyaskandhaṃ prasaved aprameyam asaṃkhyeyaṃ | na tasya puṇyaskandhasya kenacic chakyaṃ pramāṇam udgrahītuṃ anyatra tathāgatena || 答言：大德世尊！甚多。此人能積福聚，無量、不可稱計。此人的福聚，沒有人能夠知量，惟佛能知。
bhagavān āha || yas tu kulaputra kṣatriyakalyāṇo vā yāvad yathā pūrvoktaṃ | pe | sa bahutaraṃ puṇyaṃ prasavati | yāvad vipulataram apramāṇataram asaṃkhyeyataraṃ puṇyaskandhaṃ prasavati | 佛言：善男子！若有善剎帝利王乃至如上所說。乃至。彼所獲福德過前福聚。乃至過前廣大、無量、不可稱計福聚。
yo mama paścimāyāṃ pañcaśatyāṃ vartamānāyāṃ saddharmanetrī rakṣati sa rakṣaty ātmānaṃ | rakṣati parāṃś ca rakṣati paralokaṃ rakṣati mama śāsanaṃ śrāvakān pātrabhūtān apātrabhūtān vā yāvan muṇḍān kāṣāya-vastra-prāvṛtān api rakṣati | na viheṭhayati | 若於現在時間的最後五百歲中，彼能護持我之法眼，能自善護，亦善護他、善護後世、善護我法。出家弟子若是法器、若非法器，下至剃除鬚髮，被袈裟衣者，普善守護，令無損惱。
yāvat svakaṃ rāṣṭraṃ pararāṣṭraṃ ca vardhayati | apāyān kṣapayati | surālayaṃ ca prāpayati ciraṃ ca āyuḥ pālayati | svakleśāṃś ca parakleśāṃś ca jhāṣayati | 乃至，他增長自己的國土，以及他人的國土。枯竭惡趣，增長天人。守護身命，令得長遠。自滅煩惱，亦令他滅。
saṃbodhimārgaṃ ṣaṭpāramitāś ca upastambhayati | sarva-apāyāñ jahāti | na ciraṃ saṃsāre saṃsarati | nityaṃ kalyāṇa-mitrair buddhaiś ca bhagavadbhir bodhisatvaiś ca mahāsatvaiś ca sārdhaṃ samavadhānagato bhavati | 住持菩提道中的六波羅蜜多，破壞一切眾邪惡道，於生死海，不久沈淪。常近善友，常遇諸佛世尊、菩薩、摩訶薩。
satataṃ kalyāṇa-mitra-avirahito na cireṇa yathā-abhiprāyeṣu buddha-kṣetreṣv anuttarāṃ samyak-saṃbodhim abhisaṃbhotsyate ||
常與善友未曾分離，不久皆當隨心所樂，各各安住於佛國土，證得無上正等菩提。
atha tāvad eva sarva-deva-indrāḥ saparivārā | yāvat piśācendrāḥ saparivārā utthāya āsanād yena bhagavān tena añjaliṃ praṇamya evam āhuḥ | ye te bhadanta bhagavan etarhy anāgate 'dhvani yāvat paścimāyāṃ pañcaśatyāṃ kṣatriyakalyāṇā bhavanti yāvad gahapati-kalyāṇāḥ | pe | 爾時，眾中一切天帝及諸眷屬，乃至一切畢舍遮帝及諸眷屬，從座而起，合掌恭敬於佛而言：大德世尊！於未來世後五百歲，若有善剎帝利王，乃至善在家人。以要言之。
evaṃ saddharma-rakṣakā evaṃ tri-ratna-vaṃśa-jvālayitāraḥ | pe | vayam api sarve saparivārās taṃ kṣatriya-kalyāṇaṃ yāvad gahapati-kalyāṇaṃ daśabhir ākārai rakṣiṣyāmaḥ paripālayiṣyāmo vardhayiṣyāmaḥ || 如是守護正法，如是紹三寶種皆令熾盛。以要言之，所有我諸眷屬，善剎帝利王，乃至善居士，於十種事，我們將守護、護衛、增長。
katamair daśabhiḥ | āyuś ca asya vardhayiṣyāmaḥ āyur-antarāyaṃ ca dharmeṇa nivārayiṣyāmaḥ |
何等為十？一者、我們將增長其壽命。二者、我們將以正法，遮止壽命的障礙。
ārogyaṃ ca parivāraṃ ca dhana-skandhaṃ ca upabhoga-paribhogaṃ ca aiśvaryaṃ ca yaśaḥ kalyāṇa-mitrāṇi prajñā-sampadaṃ ca vardhāpayiṣyāmaḥ | ebhir daśabhir iti vistaraḥ || 三者、我們將增益無病。四者、增長眷屬。五者、增長財寶。六者、增長資具。七者、增長自在。八者、增長名稱。九者、增長善友。十者、增長智慧具足。是名十種。廣如彼說。

44. evam abhūmi-praviṣṭeṣv eva ayaṃ vipāka-vistaro draṣṭavyaḥ ||  avalokanāsūtre 'pi | saṃbodhau cittam utpādya hitārthaṃ sarvaprāṇināṃ | yaḥ stūpaṃ lokanāthasya karotīha pradakṣiṇaṃ || ity ādy anuśaṃsavistaram uktvāha | yas tv eṣāṃ buddhaputrāṇāṃ naraḥ kurvīta apriyaṃ | devān manuṣyān varjitvā narakaṃ tasya gocaraṃ || iti vistaraḥ pūrvavat ||
[英譯] And so he proceeds. And so with those who have not entered the Stages this  course of ripening may be observed. In the Avalokana Sutra moreover it is said : " He who makes solemn procession round the stupa of the Lord of the World, when he has aroused the thought of enlightenment for the weal of all that breathe : "  [90] Thus the poet goes on to describe the reward, and  tells of further benefits ; and then proceeds : " But he who works malice upon these sons of the Buddha,  shall leave the worlds of gods and of men with hell in his sight."
[法護譯] 論曰：應知此廣大報如是入聖地者，故《觀音經》云：發正覺心者，善利一切眾生故。若唯右繞佛塔，我猶說此功德廣大。汝諸佛子！若人不愛、諸天遠離善人，是地獄境界。廣如前說。
evam abhūmi-praviṣṭeṣv eva ayaṃ vipāka-vistaro draṣṭavyaḥ ||  
於如是未入諸地者，必須觀察此果報廣大。
avalokanāsūtre 'pi | saṃbodhau cittam utpādya hita-arthaṃ sarva-prāṇināṃ | yaḥ stūpaṃ loka-nāthasya karoti iha pradakṣiṇaṃ || ity ādy anuśaṃsa-vistaram uktvā āha | 在觀音經中也說：發正覺心已，為利益一切眾生故。若唯右繞佛塔。如是等，也說到此功德廣大。
yas tv eṣāṃ buddha-putrāṇāṃ naraḥ kurvīta apriyaṃ | devān manuṣyān varjitvā narakaṃ tasya gocaraṃ || iti vistaraḥ pūrvavat || 但是，若汝於諸佛子，作不可愛的事。已捨諸天與人世界，地獄是其境界。廣如前說。

45. na cātra viśeṣahetuḥ kaścid upadarśayituṃ śakyatae ity alaṃ vikalpena || karmāvaraṇaviśuddhi-sūtre 'py āvaraṇaśabdenānnartha uktaḥ | āvaraṇaṃ mañjuśrīr ucyate rāga āvaraṇaṃ dveṣa āvaraṇaṃ moha āvaraṇaṃ dānam āvaraṇaṃ śīlakṣāntivīryadhyānaprajñā āvaraṇaṃ | pe | tat kasya hetoḥ bālapṛthagjanā mañjuśrīr dānaṃ dadānā matsariṇām antike 'prasādaṃ kurvanti | te tenāprasādena pratighacittam utpādayanti | pratighakhiladoṣeṇa mahānarakeṣūpapadyante | śīlaṃ rakṣanto duḥśīlān kutsayanti paribhāṣanti | te teṣām avarṇaṃ ca bhāṣanti | te teṣāṃ doṣaṃ śrutvā bahujanasyāprasādaṃ kurvanti | te tenāprasādena durgatigāmino bhavanti | te kṣāntiṃ bhāvayantaḥ kṣāntimadenātmānam utkarṣayanti pramādyanti | vayaṃ kṣāntivādinaḥ | ime punar anye vyāpanna-cittāḥ | teṣāṃ kṣāntimadanamattānāṃ pramādamūlakāni duḥkhāny utpadyante | te vīryam ārabhamāṇā ātmānam utkarṣayanti parān paṃsayanti |kusīdā ime bhikṣavo viharanty annabhiyuktāḥ śraddhādeyaṃ paribhuñjānāḥ | naite 'rhanti pānīyasthālakam api | te tena vīryārambheṇātmānam utkarṣayanti paraṃ ca paṃsayanti | tān ahaṃ bālān iti vadāmi | te dhyānaṃ samāpadyamānās tatra dhyānasamāpattau spṛhām utpādayanti | teṣām evaṃ bhavati | vayaṃ samādhivihāriṇa | ime 'nye bhikṣavo vikṣiptacittā viharanti | kutas te buddhā bhaviṣyantīti vistaraḥ ||
[英譯] And so he proceeds in the description. And in what has  just been said no cause of superiority can be seen ; and when  we have said this we may pass on.   In the Karmavaranavisuddhi Sutra, an evil is meant by  the term hindrance. " Passion, hatred, delusion are called  hindrances, and also giving, and the group of virtues, good  conduct, patience, manliness, meditation, wisdom. . . . How  so ? Fools and worldlings, Manjusri, when they give a gift,  cause ill feeling amongst the envious, and from this ill feeling they feel malice ; and through the sin of malice and  obstinacy they are reborn in the hells. Such men, when they  practise good conduct, blame and gird at the ill conducted  and speak in their dispraise ; and when they hear of their  faults excite ill feeling against them in society at large ; and  as the result of this ill feeling they are on the road to perdition.  Such men when they practise patience, in their pride therefore  exalt themselves and become heedless. We are they,' say  they, ' who are entitled to speak of patience, while the rest of  these are malevolent.' These persons, intoxicated with pride  of patience, fall into the pains which have their root in heedlessness. When such men begin to practice manliness, they  exalt themselves and oppress others. ' These men,' say they,  ' live but the life of lazy monks, enjoying the offerings of the  faithful without any personal devotion. They do not deserve  even a cup of cold water.' Thus their practice of manliness  turns to self-glorification and the oppression of others. I call  them mere fools. When they reach the stage of meditation, on  reaching it because of this attainment they allow arrogance to spring up within them. That is what they think. We say they, are they who abide in meditation ; the rest are  persons of dissipated intelligence : How can they ever become  Buddhas ? ' "
[法護譯] 論曰：未能於餘開示，且止此分別。《淨諸業障經》云：凡說障礙皆名為難。佛告文殊師利言：云何說名障礙？謂貪為障、瞋為障、癡為障，布施為障、持戒忍辱精進禪定智慧皆為障礙。所以者何？愚夫異生於布施時，為慳惜者不起淨信，由不淨信發損害心，由損害故生悔惱罪墮大地獄。彼護戒者，為破戒人加諸誹謗不為稱讚，令諸人等聞過失已不生淨信，由不信故即墮惡道。彼修忍者由忍倨傲，是忍惛醉渾濁於心，由忍惛醉為放逸本即墮苦處。發精進者便起我慢，云：餘比丘修行懈怠，不共信施之食及飲水具。由發精進起我慢故，輕賤於他如彼愚夫。安禪定者，由於靜慮三摩鉢底發生愛樂，彼便如是：我得三摩地行；餘諸比丘心行散亂，由何得佛？廣如彼說。
[參考] 佛說淨業障經，T24
佛告文殊師利：夫障礙者，貪欲是障礙、瞋恚是障礙、愚癡是障礙。布施是障礙、持戒是障礙、忍辱是障礙、精進是障礙、禪定是障礙、智慧是障礙。佛想是障礙、法想是障礙、僧想是障礙。空想是障礙、無相想是障礙、無作想是障礙。無行想是障礙、不生想是障礙。文殊師利！取要言之，若於諸法有縛有解，當知如是皆是障礙。爾時文殊師利法王子白佛言：世尊！云何布施、持戒、忍辱、精進、禪定、智慧是障礙法？佛告文殊師利法王子：一切諸法性無障礙，而諸凡夫愚小無智自生分別，於布施、持戒、忍辱、精進、禪定、智慧而作障礙。所以者何？文殊師利！凡愚之人行布施時，於慳眾生不生恭敬，以不恭敬便生瞋心，以瞋心故墮大地獄。身自持戒，見犯戒者而生輕慢，說其過惡令他聞之生不恭敬，以不恭敬故墮於惡趣。自修忍辱，以忍辱故而生高心：我是忍辱，餘人麁惡。以是忍故而生放逸，當知即是眾罪之本。自行精進，於懈怠者生如是念：如此愚人，不應食他信施供養，乃至不應受一飲水。常於己身而起貢高、卑下他人，當知是輩愚小無智。自行禪定，見亂想者發如是念：我常修定，其餘比丘多諸亂心說於邪論。如此之人去道尚遠，何能得佛？作是念時，隨所起念，一念一劫還受生死，受生死已甫當更修菩提之道。自恃多聞，於無名法以不真智妄生分別，見有所得起大憍慢：我說是輩是大愚癡無智之人，諸覺所覆非是大人。雖復志求大乘之道，作如是言：我當於世為最為勝。而於聲聞小乘之人不生恭敬，輕慢惡賤說其過罪，以其惡心說麁語故而墮惡趣。
na ca atra viśeṣa-hetuḥ kaścid upadarśayituṃ śakyata ity alaṃ vikalpena ||
又，此中，沒有任何殊勝的原因，能夠開示。如是，且止此分別。
karma-āvaraṇa-viśuddhi-sūtre 'py āvaraṇa-śabdena anartha uktaḥ |
在淨業障經中，也說到無益，以障礙這個名相。
āvaraṇaṃ mañjuśrīr ucyate rāga āvaraṇaṃ dveṣa āvaraṇaṃ moha āvaraṇaṃ dānam āvaraṇaṃ śīla-kṣānti-vīrya-dhyāna-prajñā āvaraṇaṃ | pe | 文殊師利！云何說名障礙？謂貪為障、瞋為障、癡為障，布施為障、持戒、忍辱、精進、禪定、智慧皆為障礙。乃至。
tat kasya hetoḥ bāla-pṛthag-janā mañjuśrīr dānaṃ dadānā matsariṇām antike 'prasādaṃ kurvanti | te tena aprasādena pratighacittam utpādayanti | pratigha-khila-doṣeṇa mahānarakeṣu upapadyante |
所以者何？文殊師利！愚夫異生，於布施時，於慳惜者，沒有好感。他們由於這個不好感，便生瞋心。以瞋少過失，墮大地獄。
śīlaṃ rakṣanto duḥśīlān kutsayanti paribhāṣanti | te teṣām avarṇaṃ ca bhāṣanti | te teṣāṃ doṣaṃ śrutvā bahujanasya aprasādaṃ kurvanti | te tena aprasādena durgati-gāmino bhavanti | 那些正護戒者，於犯戒者，心生輕慢、辱罵。他們於於犯戒者，不說稱讚言語。或是那些護戒者，聽到這些犯戒者的過失已，在眾人之中，於犯戒者生起不好感。那些護戒者，由於這個不好感，墮於惡趣。
te kṣāntiṃ bhāvayantaḥ kṣānti-madena ātmānam utkarṣayanti pramādyanti | vayaṃ kṣānti-vādinaḥ | ime punar anye vyāpanna-cittāḥ | teṣāṃ kṣānti-madana-mattānāṃ pramāda-mūlakāni duḥkhāny utpadyante | 那些正修忍辱者，由忍倨傲，提高自己，令己放逸。生如是念：有資格說為忍辱者，就是我們，其餘人惡意。這些人沈醉於忍傲已，生起放逸為本的諸苦。
te vīryam ārabhamāṇā ātmānam utkarṣayanti parān paṃsayanti | kusīdā ime bhikṣavo viharanty anabhiyuktāḥ śraddhā-deyaṃ paribhuñjānāḥ | na ete 'rhanti pānīya-sthālakam api | te tena vīrya-ārambheṇa ātmānam utkarṣayanti paraṃ ca paṃsayanti | tān ahaṃ bālān iti vadāmi | 那些正發精進者，於己身而起貢高，卑下他人。生如是念：這些比丘懈怠而住，不勤修習，卻受用信者的供養。這些人連一杯水，也沒有資格。那些正發精進者，由於發精進的緣故，於己身而起貢高，卑下他人。我說：他們是愚夫。
te dhyānaṃ samāpadyamānās tatra dhyāna-samāpattau spṛhām utpādayanti | teṣām evaṃ bhavati | vayaṃ samādhi-vihāriṇa | ime 'nye bhikṣavo vikṣipta-cittā viharanti | kutas te buddhā bhaviṣyanti iti vistaraḥ || 那些正得靜慮者，於彼靜慮、三摩鉢底，令觸生起。他們有這樣的思惟：我們是三摩地行者，其餘諸比丘，其心散亂而住，由何得佛？廣如彼說。

46. sarvadharmāpravṛttinirdeśe 'py āha | bodhisatva āpattyā codayati | dūrībhavati bodhiḥ | karmāvaraṇaṃ ca parigṛhṇāti | īryayā codayati | dūrībhavati bodhiḥ | īryāpathena codayati dūrībhavati bodhiḥ | saced bodhisatvasyāntike hīnasaṃjñām utpādayati ātmani codārasaṃjñāṃ kṣiṇoty ātmānaṃ karmāvaraṇaṃ ca gṛhṇāti | iha bodhisatvena bodhisatvam avavadatānuśāsatā vā śāstṛsaṃjñām upasthāpyāvavaditavyo 'nuśāsitavyaḥ | bodhisatvena bodhisatvasyāntike na paribhavacittam utpādayitavyaṃ | saced asyāparityaktā bodhiḥ | na devaputra bodhisatvaḥ kvacid eva kuśalamūlāni samucchinatti | yathādvitīyabodhisatvam āgamyeti | annutpāditabodhicitte 'pi tāvad bodhir bhavye satve 'vamanyanā pratiṣiddhā | kiṃ punar uditabodhicitte ||
[英譯] In this strain he continues. In the sarvadharmāpravṛttinirdeśa Sutra moreover it is  said :   " The Bodhisatva exhorts sinfully : enlightenment is far  off ; [91] and he gets an obstacle to his merit. He exhorts  enviously: enlightenment is far off. He exhorts with ceremonial posturing : enlightenment is far off. If he conceives  a mean idea of a Bodhisatva, and a lofty idea of himself,  he injures himself and gets an obstacle to his merit. Now  when a Bodhisatva has to apply admonition or instruction to  another Bodhisatva, it is only after he has caused the other to  regard him as a Teacher that he may admonish or instruct him.  A Bodhisatva must not engender a feeling of contempt for  another Bodhisatva, so long as the latter has not lost his  enlightenment. My son, there is no way in which a Bodhisatva  can so easily cut his roots of good as when he has to do with  another Bodhisatva." Thus he says. The fact is, that even when the thought of enlightenment  has not been produced, contempt for a being capable of  enlightenment is forbidden : how much more when that  thought has been produced.   
[法護譯] 又《隨轉諸法經》云：教招菩薩除業障罪遠得菩提，教招威儀遠得菩提，教招威儀道行遠得菩提。然彼菩薩於菩薩所生下劣想、己身發高大想，謂我少除業障故。此菩薩於彼菩薩，或說教令應住佛想。菩薩於菩薩所勿起毀訾之心，彼不捨菩提故。佛言：天子！菩薩如是，不斷少分善根。如菩薩不二行中，設不發菩提心者，下至聰利菩薩尚不起於陵蔑，何況發菩提心者。
[參考] 諸法無行經，第2卷，T15
若說菩薩過咎，則遠阿耨多羅三藐三菩提，亦受業障罪。若說菩薩威儀過罪，則遠阿耨多羅三藐三菩提，若菩薩於他菩薩生下想，於己生勝想則為自傷，亦受業障罪。若菩薩欲教餘菩薩，當生佛想然後教之。菩薩若欲不捨阿耨多羅三藐三菩提，不應生心輕恚餘菩薩。善男子！無有滅失功德，如輕恚餘菩薩者，是故菩薩多欲守護功德善根，亦於一切法中得無障礙慧，當晝夜各三時禮一切求佛道菩薩。
sarva-dharma-apravṛtti-nirdeśe 'py āha | bodhisatva āpattyā codayati | dūrībhavati bodhiḥ | karma-āvaraṇaṃ ca parigṛhṇāti |
在隨轉諸法經中也說：菩薩，以罪過方式來勸諫，則遠離菩提，他得到業的障礙。
īryayā codayati | dūrībhavati bodhiḥ | īryāpathena codayati dūrībhavati bodhiḥ |
以威儀方式來勸諫，則遠離菩提。以威儀路方式來勸諫，則遠離菩提。
saced bodhisatvasya antike hīna-saṃjñām utpādayati ātmani ca udāra-saṃjñāṃ kṣiṇoty ātmānaṃ karma-āvaraṇaṃ ca gṛhṇāti | 如果於彼菩薩所生下劣想，於己生勝想。他傷害自己，他得到業的障礙。
iha bodhisatvena bodhisatvam avavadatā anuśāsatā vā śāstṛ-saṃjñām upasthāpya avavaditavyo 'nuśāsitavyaḥ | bodhisatvena bodhisatvasya antike na paribhava-cittam utpādayitavyaṃ | saced asya aparityaktā bodhiḥ | 在此，此菩薩正教誡或教授彼菩薩時，已經使彼菩薩視他為老師之後，此菩薩應該教誡、教授。此菩薩於彼菩薩所，不應該起侮罵之心，只要彼菩薩尚未捨菩提。
na devaputra bodhisatvaḥ kvacid eva kuśala-mūlāni samucchinatti | yathā dvitīya-bodhisatvam āgamya iti | 天子！沒有任何地方，菩薩斷善根，如此菩薩侮罵另一位菩薩。（菩薩斷善根，最快的方式，就是侮罵另一位菩薩。）
anutpādita-bodhi-citte 'pi tāvad bodhi-bhavye satve 'vamanyanā pratiṣiddhā | kiṃ punar udita-bodhi-citte || 縱使於未發菩提心者，乃至於能夠發菩提的眾生，生起陵蔑，皆被禁止，何況已發菩提心者？

47. yathoktaṃ śūraṅgamasamādhisūtre | tatra dṛḍhamate katamad annutpāditabodhicittavyākaraṇaṃ || iha dṛḍhamate sa pudgalaḥ pāñcagatike saṃsāre upapanno bhavati | yadi vā nirayeṣu yadi vā tiryagyonau yadi vā yamaloke yadi vā deveṣu yadi vā manuṣyeṣu | sa ca pudgalas tīkṣṇendriyo bhavati | udārādhimuktikaḥ | tam enaṃ tathāgataḥ prajānāti | ayaṃ puruṣapudgalo yāvad iyadbhiḥ kalpakoṭīniyutaśatasahasrair annuttarāyāṃ samyaksaṃbodhau cittam utpādayiṣyati || pe || iyadbhiś ca asaṃkhyeyakalpaśatasahasrair bodhim abhisaṃbhotsyate || pe || idaṃ dṛḍhamate ucyate | bodhi-satvasyānnutpāditabodhicittavyākaraṇaṃ | atha khalv āyuṣmān mahākāśyapo bhagavantam etad avocat | adyāgreṇāsmābhir bhagavan sarvasatvānām antike śāstṛsaṃjñotpādayitavyā | tat kasya hetoḥ | na hy asmākam etaj jñānaṃ pravarttate | katamasya bodhisatvasya bodhiparipācakānīndriyāṇi saṃvidyante | katamasya na saṃvidyante | tato vayaṃ bhagavann ajānānās tathārūpeṣu hīnasaṃjñām utpādayema | tena vayaṃ kṣaṇyema || bhagavān āha | sādhu sādhu kāśyapa subhāṣitā te iyaṃ vāk | idaṃ ca mayā kāśyapārthavaśaṃ sampaśyamānena yuṣmākam evaṃ dharmo deśito | mā bhikṣavaḥ pudgalena pudgalaṃ pravicetavyaṃ | yac chīghraṃ kṣaṇyati hi bhikṣavaḥ pudgalaḥ pudgalaṃ pravicinvan | ahaṃ vā pudgalaṃ pramiṇuyāṃ yo vā syān mādṛśaḥ | etena kāśyapa nirdeśena bodhisatvena vā śrāvakeṇa vā sarvasatvānām antike śāstṛsaṃjñotpādayitavyā | mātra kaścid bodhisatvayānikaḥ pudgalo bhavet tena tatrātmā rakṣitavya iti | yasya tu niyatam eva bodhiprāpticihnam asti tatra sutarām avamanyanā rakṣitavyā ||
[英譯] As it is said in the śūraṅgamasamādhi Sutra. " Here,  dṛḍhamati, we inquire what is meant by a declaration as to  the thought of enlightenment when not yet developed. Now  such a man is born in the five divisions of successive existence, whether it be in hell, the brute creation, in the world of Yama,  amongst gods, or amongst men ; suppose this man to be keen  in his faculties and noble in his enthusiasm : of him a Tathagata  has foreknowledge. That man will develop the thought of the  highest enlightenment in so many ages, and in ages untold will  arrive at full enlightenment. This is what we mean by a  declaration as to the thought of enlightenment, when not  yet developed, for a Bodhisatva. On the same occasion the  Venerable Kagyapa addressed the Blessed One thus : From this  day forth, my lord, we must give the title of Teacher to all  creatures ; and why ? Because we have not your knowledge.  How many Bodhisatvas can be credited with faculties that  will mature enlightenment, and how many cannot ? We in  our ignorance, O Blessed One, might meanly regard such, and  thereby we might be injured.  [92] " The Blessed One said : Well spoken, Kasyapa ; it  was because I fully saw that this was the force of my teaching,  that I preached to you in this strain, Brethren, let not a  man take upon him the duty of discerning between men. For  a man is quickly injured in discriminating between his fellows,  thinking he or one like him might do an injury to a fellow-man.'  On this principle, Kasyapa, a Bodhisatva and a Disciple also  will give the title of Teacher to all fellow-creatures,  saying to  him, May not such a man prove a follower of Bodhisatvas'  Way ? ' Hence one must be on one's guard in this matter.  But in a case where a man unmistakably shows a sign of  the attainment of Enlightenment ; here one must be most  carefully on one's guard against showing contempt."
[法護譯] 如《首楞嚴三昧經》云：佛語堅意菩薩言：云何未發菩提心者而與授記？若人得生五趣輪迴，或天、人、傍生、地獄、琰魔羅界，是人諸根猛利廣大信解，如來於彼了知，是人乃至若干百千俱胝那庾多劫當發阿耨多羅三藐三菩提心，乃至如是百千阿僧祇劫得菩提果。以要言之，佛言：堅意！說此菩薩名未發菩提心者而與授記。爾時尊者大迦葉波前白佛言：世尊！從是已後當於一切眾生起世尊想。所以者何？我等無有如是智慧，何等眾生此有成熟菩提根者？何等是無？世尊！我等不知如是行相，若於眾生起下劣想則為自傷。佛言：善哉大迦葉波！快說此語。以是義故，自在正觀。我於所說如是法中，不妄稱量出家在家男子女人，若妄稱量則自傷也。唯有如來應量眾生等者。大迦葉波！若諸聲聞及菩薩，說當於一切眾生起世尊想。
[參考] 佛說首楞嚴三昧經，第2卷，T15
堅意！云何名為有未發心而與授記？或有眾生往來五道，若在地獄、若在畜生、若在餓鬼、若在天上、若在人間，諸根猛利，好樂大法；佛知是人，過此若干百千萬億阿僧祇劫，當發阿耨多羅三藐三菩提心；又於若干百千萬億阿僧祇劫，行菩薩道，供養若干百千萬億那由他佛，教化若干百千萬億無量眾生，令住菩提；又過若干百千萬億阿僧祇劫，當得阿耨多羅三藐三菩提，號字如是、國土如是、聲聞眾數壽命如是、滅後法住歲數如是。佛告堅意！如來悉能了知此事，復過於是，是名未發心而與授記。爾時長老摩訶迦葉前白佛言：從今以後，我等當於一切眾生，生世尊想。所以者何？我等無有如是智慧，何等眾生有菩薩根？何等眾生無菩薩根？世尊！我等不知如是事故，或於眾生生輕慢心，則為自傷。佛言：善哉善哉！迦葉！快說此言。以是事故，我經中說：人則不應妄稱量眾生。所以者何？若妄稱量於他眾生，則為自傷。唯有如來！應量眾生及與等者，以是因緣，若諸聲聞及餘菩薩，於諸眾生，應生佛想。論曰：菩薩於諸補特伽羅，何有少分不作化度不護身者？見有如是幖相決定得菩提故，於彼佛子不應陵蔑，應當守護。
yathā uktaṃ śūraṅgama-samādhi-sūtre | tatra dṛḍha-mate katamad anutpādita-bodhicitta-vyākaraṇaṃ || iha dṛḍha-mate sa pudgalaḥ pāñca-gatike saṃsāre upapanno bhavati | 如在首楞嚴三昧經中說：堅意！彼中，云何未發菩提心者而與授記？堅意！在這個世間上，此人得生五趣輪迴。
yadi vā nirayeṣu yadi vā tiryagyonau yadi vā yamaloke yadi vā deveṣu yadi vā manuṣyeṣu | sa ca pudgalas tīkṣṇa-indriyo bhavati | udāra-adhimuktikaḥ | tam enaṃ tathāgataḥ prajānāti | 若在地獄、若在畜生、若在琰魔羅界、若在天上、若在人間。是人諸根猛利。廣大信解。如來於彼了知。
ayaṃ puruṣa-pudgalo yāvad iyadbhiḥ kalpa-koṭī-niyuta-śata-sahasrair anuttarāyāṃ samyak-saṃbodhau cittam utpādayiṣyati || pe || iyadbhiś ca asaṃkhyeya-kalpa-śata-sahasrair bodhim abhisaṃbhotsyate || pe || idaṃ dṛḍhamate ucyate | bodhi-satvasya anutpādita-bodhi-citta-vyākaraṇaṃ | 是人，乃至若干百千俱胝那庾多劫，當發阿耨多羅三藐三菩提心。乃至，如是百千阿僧祇劫，得菩提果。以要言之。堅意！說此菩薩名未發菩提心者而與授記。
atha khalv āyuṣmān mahākāśyapo bhagavantam etad avocat | adya agreṇa asmābhir bhagavan sarva-satvānām antike śāstṛ-saṃjñā-utpādayitavyā |
爾時，長老大迦葉波前白佛言：世尊！從今以後，我們於一切眾生，必須起世尊想。
tat kasya hetoḥ | na hy asmākam etaj jñānaṃ pravartate | katamasya bodhi-satvasya bodhi-paripācakāni indriyāṇi saṃvidyante | katamasya na saṃvidyante |
所以者何？因為，我等無有如是智慧。何等菩薩有成熟菩提的諸根？何等是無？
tato vayaṃ bhagavann ajānānās tathārūpeṣu hīnasaṃjñām utpādayema | tena vayaṃ kṣaṇyema ||
世尊！我等不知如是行相，若於眾生起下劣想，則為自傷。
bhagavān āha | sādhu sādhu kāśyapa subhāṣitā te iyaṃ vāk | idaṃ ca mayā kāśyapa arthavaśaṃ sampaśyamānena yuṣmākam evaṃ dharmo deśito | 佛言：善哉！善哉！迦葉！快說此語。迦葉！因為我完全地見到這個道理的力量，我對你們說這樣的法。
mā bhikṣavaḥ pudgalena pudgalaṃ pravicetavyaṃ | yac chīghraṃ kṣaṇyati hi bhikṣavaḥ pudgalaḥ pudgalaṃ pravicinvan | ahaṃ vā pudgalaṃ pramiṇuyāṃ yo vā syān mādṛśaḥ | 諸比丘！人不可稱量人。諸比丘！因為，人稱量人，則快速地傷害自己。唯有如來能稱量眾生，或與我相等者才能稱量眾生。
etena kāśyapa nirdeśena bodhisatvena vā śrāvakeṇa vā sarvasatvānām antike śāstṛ-saṃjñā-utpādayitavyā | 迦葉！以是因緣，或菩薩，或聲聞，於諸眾生所，應生佛想。
mā atra kaścid bodhisatva-yānikaḥ pudgalo bhavet tena tatra ātmā rakṣitavya iti |
如是：此中，希望某些菩薩行者的補特伽羅不要生輕蔑，以此方法，可以保護自己。
yasya tu niyatam eva bodhi-prāpti-cihnam asti tatra sutarām avamanyanā rakṣitavyā ||
但，在這個情況下，若此人決定有得菩提的幖相。於彼佛子，更要謹慎的守護自己，遠離陵蔑。
[參考] Sarvadharmāpravṛttinirdeśa     
諸法無行經卷上，姚秦龜茲三藏鳩摩羅什譯     
佛説諸法本無經卷上，隋天竺三藏闍那崛多譯     
idañ ca khalu kulaputrārthavaśaṃ saṃpaśyaṃs tathāgata evandharman deśayati na pudgalena pudgalaḥ pramātavyaḥ | aham vā pudgalaṃ pramiṇuyāṃ yovā syān mādṛśaḥ | yaḥ kulaputrātmānaṃ rakṣitukāmas tena na kasyacic caryā vivecayitavyā | na pareṣāṃ vikuṭṭanā karttavyā | ayam īdṛśo ’yam īdṛśa iti |
[鳩摩]善男子！如來見是利，故常説是法。是故，行者不應平量於人。唯有如來及似如來者。乃能知是。是故，行者若欲自護其身，愼莫平量於人，而相違逆。
[闍那]善家子！如來見是義，故説如是法。於富伽羅，富伽羅所，不應選擇。唯我能選擇富伽羅及餘似我者。善家子！若欲自護，不應選擇。有所行者，不於他所，而作遮礙。此如是相。

48. yathoktam āryasaddharmapuṇḍarīkasūtre | iṣṭāmayān mṛttikasaṃcitān vā prītāś ca kurvanti jinasya stūpān | uddiśya vā pāṃśukarāśayo 'pi aṭavīṣu durgeṣu ca kārayanti || siktāmayā vā puna kūṭa kṛtvā ye kecid uddiśya jināna stūpān | kumārakāḥ krīḍiṣu tatra tatra | te sarvi bodhāya abhūṣi lābhinaḥ || yāvat || ye citrabhittīṣu karonti vigrahaṃ | paripūrṇagātrāṃś chatapuṇyalakṣaṇān || likhet svayaṃ cāpi likhāpayed vā | te sarvi bodhāya abhūṣi lābhinaḥ || ye cāpi kecit tarhi śikṣamāṇāḥ | krīḍāratiṃ cāpi vinodayantaḥ || nakhena kāṣṭhena kṛtāsi vigrahān | bhittīṣu puruṣātha kumārakā vā || sarve ca te bodhi abhūṣi lābhinaḥ || pe || vādāpitā jhallariyo 'pi ye hī | jalamaṇḍakā vāpy atha maṇḍakā vā | sugatānam uddiśyatha pūjanārthaṃ gītaṃ ca gītaṃ madhuraṃ manojñaṃ | sarve ca te buddha abhūṣi loke || kṛtvā ca yāṃ bahuvidhadhātupūjāṃ | kim alpakampī sugatāna dhātuṣu | ekaṃ pi vādāyiya vādyabhāṇḍam | puṣpeṇa caikena hi pūjayitvā | anupūrva drakṣyanti hi buddhakoṭyaḥ | yaiś cāñjalis tatra kṛtāpi stūpe | paripūrṇa ekātalaśaktikā vā | onāmitaṃ śīrṣa bhaven muhūrttaṃ | onāmitaṃ kāya tathaikavāraṃ | namo 'stu buddhāya kṛtaikavāraṃ | ye hī tadā dhātudhāreṣu teṣu | vikṣiptacittair api yathaikavāraṃ | te sarvi prāptā imam agrabodhim | sugatāna teṣāṃ tada tasmi kāle | parinirvṛtānām atha tiṣṭhatāṃ vā | ye dharmanāmāpi śṛṇūṣu satvās | te sarvi bodhāya abhūṣi lābhina | iti ||
[英譯] As we read in the Saddharma-pundanka Sutra : " Men joyfully make stupas to the Jina of brick or clay  piled up : who erect even heaps of dust in forests or mountain  fastnesses, in devotion. Children playing here and there have made mounds of sand  as stupas in devotion to the Jinas. All these have become  partakers of enlightenment. . . .  [93] " Such as on painted walls make a figure [of the  Sugatas] with every limb and their hundred sacred marks :  when one so paints, himself or by another, all such become  partakers of enlightenment.   " Such again as when they were receiving instruction there  and then were amusing themselves in sport, and made with  nail or wood figures on the wall, whether men or boys they all  became partakers of enlightenment.   " Such as sounded iron cymbals or drums or water-drums  or sang a sweet and lovely song in homage to the Sugatas : all  these became Buddhas in the world.   " And all the manifold worship done to relics, be it even but  a tittle to the relics of Sugatas, or if one have sounded no  more than a single musical instrument, or done worship with  but one flower, [94] they shall behold myriads of Buddhas  according to their works.  " Such too as have made homage of the hands before a stupa,  be it complete, or but a single joining of the palms, or have  bowed the head, be it but for a moment, or bowed the body but  once, or have but once made the salutation ' Glory to Buddha '  there and then before the relic shrines, yea even but once and  with distracted thoughts ; all these have attained the highest enlightenment. " Such beings as in that ancient day heard only the name of  the Law from the Sugatas, whether entered into rest or then  living, all these became partakers of Enlightenment.''     
[法護譯] 如《妙法蓮華經》云：
或有起石廟，旃檀及沈水、木櫁并餘材、塼瓦泥土等。
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。乃至彩畫作佛像，百福莊嚴相，
自作若使人，皆已成佛道。乃至童子戲，若草木及筆，
或以指爪甲，而畫作佛像，如是諸人等，皆已成佛道。
若人於塔廟，寶像及畫像，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，
供養於畫像，漸見無數佛。或有人禮拜，或復但合掌，
乃至舉一手，或復小低頭，以此供養像，漸見無量佛。
又云：若人散亂心，入於塔廟中，一稱南無佛，皆已成佛道。
於諸過去佛，在世或滅後，若有聞是法，皆已成佛道。
[參考] 妙法蓮華經 第1卷，T09
或有起石廟，栴檀及沈水，木櫁并餘材，塼瓦泥土等。
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，
刻雕成眾相，皆已成佛道。或以七寶成，鍮石赤白銅、
白鑞及鉛錫，鐵木及與泥，或以膠漆布，嚴飾作佛像，
如是諸人等，皆已成佛道。彩畫作佛像，百福莊嚴相。
自作若使人，皆已成佛道。乃至童子戲，若草木及筆，
或以指爪甲，而畫作佛像，如是諸人等，漸漸積功德，
具足大悲心，皆已成佛道。但化諸菩薩，度脫無量眾。
若人於塔廟、寶像及畫像，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，
供養於畫像，漸見無數佛。或有人禮拜，或復但合掌，
乃至舉一手，或復小低頭，以此供養像，漸見無量佛。
自成無上道，廣度無數眾，入無餘涅槃，如薪盡火滅。
若人散亂心，入於塔廟中，一稱南無佛，皆已成佛道。
於諸過去佛，在世或滅度，若有聞是法，皆已成佛道。
yathā uktam ārya-sad-dharma-puṇḍarīka-sūtre | 如在聖妙法蓮華經中說。
1) iṣṭā-mayān mṛttika-saṃcitān vā prītāś ca kurvanti jinasya stūpān |
人們歡喜地為勝者起佛塔，為塼瓦所成，或泥土所積。
uddiśya vā pāṃśu-kara-āśayo 'pi aṭavīṣu durgeṣu ca kārayanti ||
為佛陀的緣故，縱使起於曠野中，或難行處，奉獻土聚。
2) siktā-mayā vā puna kūṭa kṛtvā ye kecid uddiśya jināna stūpān |
建立灑水成沙聚，為諸佛塔。
kumārakāḥ krīḍiṣu tatra tatra | te sarvi bodhāya abhūṣi lābhinaḥ || yāvat ||
於處處遊戲中，任何童子，如是諸人等，皆已成佛道。乃至。
3) ye citra-bhittīṣu karonti vigrahaṃ | paripūrṇa-gātrāṃś chata-puṇya-lakṣaṇān ||
若於畫牆中，作佛像。俱備肢體，以及百福莊嚴相。
likhet svayaṃ ca api likhāpayed vā | te sarvi bodhāya abhūṣi lābhinaḥ ||
自畫，或使人畫。如是諸人等，皆已成佛道。
4) ye ca api kecit tarhi śikṣamāṇāḥ | krīḍā-ratiṃ ca api vinodayantaḥ ||
又，在那個時間，若任何正在學習者，正在令自己樂於遊戲。
nakhena kāṣṭhena kṛtāsi vigrahān | bhittīṣu puruṣā atha kumārakā vā ||
或以指爪甲、木，於牆作佛像。不管是成人或童子。
sarve ca te bodhi abhūṣi lābhinaḥ || pe || 如是諸人等，皆已成佛道。乃至。
5) vādāpitā jhallariyo 'pi ye hī | jala-maṇḍakā vā apy atha maṇḍakā vā |
若敲擊鐃鈸，或水鼓，或鼓。
sugatānam uddiśyatha pūjanā-arthaṃ gītaṃ ca gītaṃ madhuraṃ manojñaṃ |
或唱一首甜美、可愛的歌，為了供養諸佛。
sarve ca te buddha abhūṣi loke || 如是諸人等，在這個世界，皆已成佛。
6) kṛtvā ca yāṃ bahu-vidha-dhātu-pūjāṃ | kim alpakalpī sugatāna dhātuṣu | ekaṃ pi vādāpiya vādya-bhāṇḍam | 又，於諸界，已作許多種類的恭敬。於諸善逝，即使是少量。縱使調奏令樂器發聲。
puṣpeṇa ca ekena hi pūjayitvā | anupūrva drakṣyanti hi buddha-koṭyaḥ |
或以一華供養。逐漸地，將見無數佛。
7) yaiś ca añjalis tatra kṛtā api stūpe | paripūrṇa ekā tala-śaktikā vā |
又，若於彼佛塔中，圓滿的合掌，或一隻手合掌。
onāmitaṃ śīrṣa bhaven muhūrtaṃ | onāmitaṃ kāya tathā ekavāraṃ | namo 'stu buddhāya kṛtā ekavāraṃ | 或低頭向塔，短暫的時間。或彎身向塔，僅有一次。或禮敬佛，僅有一次。
8) ye hī tadā dhātu-dhāreṣu teṣu | vikṣipta-cittair api yathā ekavāraṃ | te sarvi prāptā imam agrabodhim | 因為，若入於諸佛龕中，縱使以散亂心，僅有一次。如是諸人等，皆已成就妙菩提。
sugatāna teṣāṃ tada tasmi kāle | parinirvṛtānām atha tiṣṭhatāṃ vā | ye dharma-nāma api śṛṇūṣu satvās | te sarvi bodhāya abhūṣi lābhina | iti || 若眾生，於諸過去佛，在世或滅後，但聞法的名稱。如是諸人等，皆已成佛道。

49. mahākaruṇāsūtre 'py uktaṃ || tad yathā vāḍiśikena mahaty udakasarasi matsyākarṣaṇārthaṃ sāmiṣaṃ vaḍiśaṃ prakṣiptaṃ bhavet samanantaraprakṣiptaṃ ca matsyena nigīrṇaṃ bhavet | kiṃ cāpi sa matsya udakasarasi bhramaty atha ca punar vaddha eva sa vaktavyo dṛḍhena sūtreṇa sthalagatadaṇḍasunibaddhena | yat sa vāḍiśika āgatya tena sūtralāghavena jānāti | gṛhīto matsya iti | tam enaṃ sūtrād gṛhītvā sthalagataṃ karoti yathākāmakaraṇāya paribhogāya | evam eva ye satvā buddheṣu bhagavatsu cittaṃ prasādya kuśalamūlam avaropayanti | antaśa ekacittaprasādam api | kiṃ cāpi te satvā duṣkṛtena karmāvaraṇenākṣaṇeṣūpapannā bhavanty atha ca buddhā bhagavantas tān satvān bauddhena jñānena saṃgrahavastusūtreṇa gṛhītvā saṃsārodakasarasa uddhṛtya nirvāṇasthale sthāpayantīti ||
[英譯] In the Mahakarund Sutra again it is said :   "Just as an angler by a large pond throws out his baited  hook to catch fish, and as soon as he has thrown it finds it  swallowed by a fish ; the fish swims about in the water, and  yet it is to be considered caught by the line which holds it fast  and is tied to a staff on the shore. Then up comes the fisherman, and knows that a fish is caught by the tautness of the line. Accordingly he lands him, and takes him off the line,  and uses him as he will. [95] Just so there are, who amongst  the Blessed Buddhas, bring their hearts to confidence, and  establish a root of merit, even by one such act. Yet such men  have often been born at an unfavourable time owing to the  obstructive power of their evil actions ; and then the Blessed  Buddhas catch them as with a line by the Conciliations, by  reason of the knowledge of a Buddha. Then they draw them  out of the waters of the Lake of Transient Existence and land  them upon the dry ground of Nirvana."  
[法護譯] 又《大悲經》云：佛告阿難：譬如漁師為得魚故，於大水池中安置鉤餌，令魚吞食。魚吞食已。所以者何？然知此魚尚在池中不久當出。復如是知，為彼堅鉤竿繩所中繫岸樹上。時捕魚師既到其所，即驗竿繩知得魚已，便拽鉤繩敷置岸上，如其所欲而受用之。佛告阿難：我今亦復如是，令諸眾生於佛世尊心生淨信植諸善本，乃至以一信心。彼諸眾生雖餘惡業之所覆障，剎那墮落。若佛世尊於彼眾生，以菩提智執攝事繩，於輪迴海拔諸眾生置涅盤岸。
[參考] 大悲經 第3卷，T12，布施福德品第十
阿難！如捕魚師為得魚故，在大池水安置鉤餌令魚吞食；魚吞食已，雖在池中不久當出。何以故？如是等魚為彼堅牢鉤繩所中，雖復在水，當知是魚必在岸上。何以故？如是鉤繩繫岸樹故。時捕魚師來到其所即知得魚，便牽鉤繩安置岸上隨意所用。如是，阿難！一切眾生於諸佛所得生敬信、種諸善根、修行布施，乃至發心得一念信，雖復為餘惡不善業之所覆障墮在地獄、畜生、餓鬼及諸難處。若佛世尊出興於世，以佛眼觀見諸眾生行菩薩乘，若緣覺乘、若聲聞乘，此諸眾生種諸善根、此諸眾生斷諸善根；此諸眾生墮在退分、此諸眾生在勝進分；此諸眾生種諸種子置賢聖地，於佛福田乃至發心一生敬信、修行布施。以此善根，諸佛世尊以佛眼觀見此眾生發心勝故，從於地獄拔之令出；既拔出已，置涅槃岸；置涅槃已，令其憶念本於某佛種諸善根。彼憶念已，作如是言：如是，婆伽婆！如是，修伽陀！佛言：善男子！汝等以此善根得大果報、得大利益，以於佛所修行布施、種善根故。善男子！如是寄者終不虧損，假使久遠乃至百千億那由他劫，彼一善根必得涅槃、盡涅槃際。阿難！所言魚者喻諸凡夫，池者喻生死海，鉤喻佛所殖一善根，繩喻四攝，捕魚師者喻佛如來，隨意用魚喻諸如來安置眾生於涅槃果。阿難！如是次第，汝應當知。若施佛田，假使久遠終不敗亡、終無窮盡、無有邊際，必當趣涅槃果。
mahākaruṇāsūtre 'py uktaṃ || tad yathā vāḍiśikena mahaty udaka-sarasi matsya-ākarṣaṇa-arthaṃ sa-āmiṣaṃ vaḍiśaṃ prakṣiptaṃ bhavet samanantara-prakṣiptaṃ ca matsyena nigīrṇaṃ bhavet | 在大悲經中也說。譬如漁師，於大水池中，為得魚故，安置鉤餌，很快地所拋的魚餌，為魚吞食。
kiṃ ca api sa matsya udaka-sarasi bhramaty atha ca punar vaddha eva sa vaktavyo dṛḍhena sūtreṇa sthala-gata-daṇḍa-sunibaddhena | 此魚尚在池中遊蕩，復此應該思量，為堅鉤竿繩所中，善繫於岸柱上。
yat sa vāḍiśika āgatya tena sūtra-lāghavena jānāti | gṛhīto matsya iti | tam enaṃ sūtrād gṛhītvā sthala-gataṃ karoti yathākāma-karaṇāya paribhogāya |
若捕魚師既到其所，即驗竿繩，知得魚已。便拽鉤繩，敷置岸上。如其所欲，而受用之。
evam eva ye satvā buddheṣu bhagavatsu cittaṃ prasādya kuśalamūlam avaropayanti | antaśa eka-citta-prasādam api | 我今亦復如是，若諸眾生，於諸佛世尊，令心淨信之後，植諸善本。乃至縱使一個心念的信。
kiṃ ca api te satvā duṣkṛtena karma-āvaraṇena akṣaṇeṣu upapannā bhavanty atha ca buddhā bhagavantas tān satvān bauddhena jñānena saṃgraha-vastu-sūtreṇa gṛhītvā saṃsāra-udaka-sarasa uddhṛtya nirvāṇa-sthale sthāpayanti iti || 彼諸眾生，雖餘惡業之所覆障，生於非暇滿。而諸佛世尊於彼眾生，以菩提智，執攝事繩已，於輪迴水池，拔諸眾生，置涅槃岸。

50. tasmād eṣu śāstṛsaṃjñā kāryā | vandamānāś ca manasā vanditavyāḥ | bhavati hi navako 'pi bodhicittabalād vandyo | yathā meghena dramiḍena mahābodhisatvenāpi satā navaka āryasudhanaḥ sarvaśarīreṇa praṇipatya vanditaḥ | niyatārthaṃ cedaṃ | yathādhyāśayasaṃcodanādiṣu sarvabodhisatvayānikapudgalanamaḥkāro 'nujñātavyaḥ | sarvaśabdenātmano 'pi grahaṇāt | katham ekatra vandya vandakatvaṃ na virudhyate | paraḥparaṃ vandyatvenaivālambanāt | ata evānnāsvādanād apuṇyabhāvaḥ | kiṃ ca buddhānām apy evam iṣyate | mā bhūd annavasthā | ekasya cānyūnateti ||
[英譯] And this is why one must give to such men the title of  Teacher, and when we honour them, must do the honour in  heart. For even a novice is worthy of honour by virtue of  the thought of enlightenment; just as Megha the Dravidian,  though himself a great Bodhisatva, honoured the novice the  Reverend Sudhuna, bowing his whole body low before him.  And this is a matter of certain interpretation. Just in matters  like exhortations towards thought for higher things, reverence  was to be permitted to every member, all and several, of  such as follow the Bodhisatva's Way. And how can we  avoid the contradiction of the same person receiving and  giving honour ? Because we rely on their being mutually  entitled to honour. Hence too we infer that there is no true holiness without giving credit for the same. And the same  is expected in the case of a Buddha : we must not fall into  the logical fault of regressus ad infinitum. Though alone, he  must not fall short in this.
[法護譯] 論曰：是故皆作佛想禮敬。應知此尚意中作禮，若初發菩提心者以身禮敬。如善財童子於寶雲大菩薩所初發道意，以身敬禮，一切斯為了義。如《深心教誡經》云：為諸菩薩於所度生恭敬作禮。而或所說何一處所禮不禮故而無相違？於是禮敬展轉繫屬，不如是禮者而無福報。由何一禮得覩諸佛？無有是處。
tasmād eṣu śāstṛ-saṃjñā kāryā | vandamānāś ca manasā vanditavyāḥ | bhavati hi navako 'pi bodhi-citta-balād vandyo | 是故，於彼必須作佛想，而且正禮敬他們的時候，必須以心禮敬。因為，雖新學者，由於菩提心的力量，值得去禮敬他。
yathā meghena dramiḍena mahābodhisatvena api satā navaka ārya-sudhanaḥ sarva-śarīreṇa praṇipatya vanditaḥ | niyata-arthaṃ ca idaṃ | 如寶雲大菩薩，於新學聖善財童子，以整個身體曲身敬禮。此是決定義。
[參考]大方廣佛華嚴經卷第六十三。
時，善財童子頂禮其足，遶無量匝，於前合掌，而作是言：聖者！我已先發阿耨多羅三藐三菩提心。...爾時，彌伽告善財言：善男子！汝已發阿耨多羅三藐三菩提心耶？善財言：唯！我已先發阿耨多羅三藐三菩提心。彌伽遽即下師子座，於善財所五體投地，散金銀華無價寶珠，及以上妙碎末栴檀、無量種衣以覆其上，復散無量種種香華、種種供具以為供養，然後起立而稱歎言。
yathā adhy-āśaya-saṃcodana-ādiṣu sarva-bodhisatva-yānika-pudgala-namaḥkāro 'nujñātavyaḥ | sarva-śabdena ātmano 'pi grahaṇāt | 如在深心教誡等中，對全部菩薩行者恭敬作禮，應該被允許的。以全部的措辭，我們了解自己。
katham ekatra vandya vandakatvaṃ na virudhyate | paraḥparaṃ vandyatvena eva ālambanāt |
如何同一處接受禮敬又給予禮敬，而無相違？因為，依於互相值得禮敬。
ata eva anāsvādanād apuṇya-bhāvaḥ | kiṃ ca buddhānām apy evam iṣyate | mā bhūd anavasthā | ekasya ca anyūnatā iti || 因此，確實不如是禮者，無有福報。而且，於諸佛，也如是被期待。不應該落入邏輯上的錯誤。雖然是同一個，而無減少。

51. āryasarvadharmavaipulyasaṃgrahasūtre 'py annartha uktaḥ | sūkṣmaṃ hi mañjuśrīḥ saddharma-pratikṣepakarmāvāraṇaṃ | yo hi kaścin mañjuśrīs tathāgatabhāṣitadharme kasmiṃścic chobhana-saṃjñāṃ karoti | kvacid aśobhanasaṃjñāṃ sa saddharmaṃ pratikṣipati | tena saddharmaṃ pratikṣipatā tathāgato 'bhyākhyāto bhavati | dharmaḥ pratikṣipto bhavati | saṃgho 'pavādito bhavati | ya evaṃ vadatīdaṃ yuktam idam ayuktam iti sa saddharmaṃ pratikṣipati | na mayā pṛthak kaścid dharmaḥ śrāvakayānasaṃprayuktaḥ pratyekabuddhayānasaṃprayukto mahāyānasaṃprayukto deśitaḥ | tat te mohapuruṣā imaṃ mama dharmaṃ nānākariṣyanti | idaṃ śrāvakāṇāṃ deśitam idaṃ pratyeka-buddhānām idaṃ bodhisatvānām iti | sa nānātvasaṃjñayā saddharmaṃ pratikṣipati | iyaṃ bodhi-satvasya śikṣā | iyaṃ bodhisatvasyāśikṣeti saddharmaṃ pratikṣipati | dharmabhāṇakasyāsti pratibhānaṃ nāsti pratibhānam iti saddharmaṃ pratikṣipati | dharmaṃ dharmatayā kathayati saddharmaṃ pratikṣipati | apagate buddhotpāde nāsti dhāraṇīpratilambha iti dharmaṃ pratikṣipati | nāsti dharmabhāṇakasya dhāraṇīpratilambha iti dharmaṃ pratikṣipati | dharmabhāṇakasya caryāṃ dūṣayati dharmaṃ pratikṣipati | dharmabhāṇako na pratipattisaṃpanna iti dharmaṃ pratikṣipati | pramādenainaṃ codayati saddharmaṃ pratikṣipati | īryāpathena codayati saddharmaṃ pratikṣipati | akṣaracaryayā śīlavipattyā codayati dharmaṃ pratikṣipati | pratibhānena saṃpādayatīti dharmaṃ pratikṣipati | āloko 'sya dharmāṇāṃ na suvidita iti dharmaṃ pratikṣipati | mantreṇa mantram abudhyamānaḥ prativadatīti dharmaṃ pratikṣipati | akṣarasaṃjñyā tathāgataśāsanaṃ nāvagāhata iti dharmaṃ pratikṣipati | sūtreṇa sūtraṃ virodhayatīti dharmaṃ pratikṣipati | gāthayā gāthāṃ virodhayatīti dharmaṃ pratikṣipati | akṣarasaṃjñayā kañcid adhimuktaṃ karoti kañcin na karotīti dharmaṃ pratikṣipati | dharmabhaṇakasyārthāny akathām abhināmayatīti dharmaṃ pratikṣipati | vicakṣuḥ karmāsya karoti dharmaṃ pratikṣipati | saṃlāpayan vadatīti dharmaṃ pratikṣipati | ihāsyāsti caryā ihāsya nāsti caryeti dharmaṃ pratikṣipati | idaṃ sūktam idam asūktam iti dharmaṃ pratikṣipati | anena nāsti caryeti dharmaṃ pratikṣipati | anena buddhavacanasamaya ukto nānena buddhavacana-samaya ukta iti dharmaṃ pratikṣipati iti hi mañjuśrīr yāvat kiñcid vilopayati tāvad dharmaṃ pratikṣipati | dharmabhāṇakasyedaṃ rūpam iti cintayati vadati bhikṣur vā bhikṣuṇī vā upāsako vā upāsikā vā | sarvaḥ sa saddharmaṃ pratikṣipatīty ādi ||
[英譯] In the holy Sarvadharmavaipulyasamgraha Sutra yet another  evil is described.   ' Subtile, O Manjusri, is the hindrance to good merit that  comes from the rejection of the Good Law. In case of a man  who speaks in praise of a principle set forth by the Tathagata,  while in another case he speaks in dispraise : he rejects the Good  Law. In so rejecting he denies the Tathagata, and rejects the Law, and traduces the Order. The man who says [of the  Law] ' This provision is fitting, that unfitting,' is really rejecting  the Law. I have never preached the Law in separate portions,  one for the Disciples' Way, one for the Pratyeka Buddhas'  Way, one for the Great Way. Therefore are they children of  confusion who make divisions in this my Law : saying, This  belongs to the Disciples, that to the Pratyekas, and that to the  Bodhisatvas. He who says this rejects the Good Law by  describing it as being divided. So does he who says, This  point of the Law belongs to the discipline of a Bodhisatva, and  the next does not. He rejects the Good Law who says, The  Preacher of the Law has inspiration, has not inspiration. He  rejects the Good Law, who represents a principle of the Law as  not a principle. [96] He rejects the Law, who says. Although  a Buddha no longer appears in the world it is unlawful to have  recourse to spells. He also rejects the Law, who defames the  conduct of the preacher, or says that he is not endowed with  religious grace, or rebukes him heedlessly, or finds fault with  his deportment, or rebukes him for following the letter rather  than the spirit, and falling away from morality ; or says that  he is not effective with his intuitive wit ; that in him the  light of true principles is not clearly seen. So too he who says  that he sets spell against spell without enlightenment ; or does  not sound the depths of the Buddha's teaching, because he  cleaves to the letter ; or that he sets scripture against scripture,  or sacred verse against verse ; or uses the letter of the Law as  a test to make out this man to be devoted, that man not ; or  who wrests the preacher's words into another meaning than  they have ; or who attributes to him the action of one whe sees crooked ; or accuses him of frivolous speaking ; or of  inconsistency, attributing to him moral conduct in this and not  in that, saying that this is well said and that ill said ; or says  that part of his preaching agrees with the Buddha's doctrine,  and part does not : Thus, Manjusri, as far as he wrongs  the preacher in any point, so far he rejects the Law. If the  preacher is said or thought to be like this by Brother or Sister,  by lay disciple male or female, each one of them rejects the  Good Law."
[法護譯] 論曰：謂此是菩薩學處、此非菩薩學處，俱謗正法，說為是難。故《集諸法方廣經》中說言：佛告文殊師利：云何於如來所說少分法中，或起淨想及不淨想，俱謗正法？謗正法者，即是毀謗輕慢諸佛法僧。又說此是解脫、此非解脫，俱謗正法。我非別說有法屬聲聞乘、屬緣覺乘、屬於大乘。彼愚癡者於我此法中種種施作，說言此是聲聞、此是緣覺、此是菩薩。由起種種想故便謗正法，云此是菩薩學處、此非菩薩學處。謗正法者，云此說法師有是辯才、無是辯才，亦名謗法。又說此是法說、此非法，俱名謗法。云過去佛出世無有總持可得，亦名謗法。於說法師亦無總持，悉名謗法。於說法師是過失行，亦名謗法。謂說法師無此具足辯才，是名謗法。教示放逸，是名謗法。教示威儀道行，亦名謗法。教不正戒，是名謗法。缺減辯才，是名謗法。於光明法而不了知，亦名謗法。於持明召請不悟所說，是名謗法。於如來教唯文字想而無入解，皆名謗法。謂此契經違餘契經，俱名謗法。謂此伽陀違餘伽陀，亦名謗法。何者是起信解、何者不起，皆名謗法。於說法師所說意解別異而轉，是名謗法。作此事業離眼所觀說戲笑語，是名謗法。此是有行、此是無行，俱名謗法。說此佛言三昧有是解脫、說彼佛言三昧有是解脫，亦名謗法。佛告文殊師利：乃至所有一切展轉，皆名謗法。若比丘、比丘尼、優婆塞、優婆夷等，於說法師如是行相如是思惟，一切皆是毀謗正法。
[參考] 大乘方廣總持經一卷。
文殊師利！若有愚人謗微妙法，即是謗佛，亦名謗僧。又作是說：此法是，彼法非。如是說者，亦名謗法。此法為菩薩說，此法為聲聞說。作是說者，亦名謗法。此是菩薩學，此非菩薩學。作是說者，亦名謗法。復作是言：過去佛已滅、未來佛未至、現在佛無住，唯我獲得陀羅尼法。作此說者，亦名謗法。以謗法故，言得陀羅尼者是不淨法。於真法師毀謗所修，復謗法師雖有解慧不如說行、復謗法師行違於道、復謗法師身不持戒、復謗法師心無智慧、復謗法師意無明解、復謗法師言無辯了、復於如來所說文字心無信受、復作是言：此修多羅是，此修多羅非；此偈經是，此偈經非；此法可信，此法不可信；見正說者妄作異論，於聽正法者為作留礙；此是行，此非行；此成就，此非成就；此是時，此非時。諸如此說，皆名謗法。……若有樂空眾生，為說空法；若有樂智眾生，為說智法；若有樂無相眾生，為說無相法；若有樂有相眾生，說有相法；若有樂慈眾生，為說慈法；若有樂因緣眾生，說因緣法；若有樂無因緣眾生，說無因緣法。此是有威儀法，此是無威儀法；此是空法，此是有法；此是有為法，此是無為法；此是攝受法，此是覆蓋法；此是凡夫法，此是聖人法；此是色法，此是不善法；此是愚人法，此是定法。佛告文殊師利：如是等一切法是般若波羅蜜道，彼愚癡人在所言說，不依如來真淨教法，謗佛正法。
ārya-sarvadharma-vaipulya-saṃgraha-sūtre 'py anartha uktaḥ | sūkṣmaṃ hi mañjuśrīḥ saddharma-pratikṣepa-karma-āvaraṇaṃ | 在聖集諸法方廣經中也說到無益的事。文殊師利！因為，誹謗正法業障礙是微細的。
1) yo hi kaścin mañjuśrīs tathāgata-bhāṣita-dharme kasmiṃś cic chobhana-saṃjñāṃ karoti | kvacid aśobhana-saṃjñāṃ sa saddharmaṃ pratikṣipati | 文殊師利！因為，若任何人，於如來所說某些法中，起稱讚想，某些起不稱讚想，彼謗正法。
tena saddharmaṃ pratikṣipatā tathāgato 'bhyākhyāto bhavati | dharmaḥ pratikṣipto bhavati | saṃgho 'pavādito bhavati | 他正在誹謗正法的時候，即是中傷佛，毀謗法，詆毀僧。
2) ya evaṃ vadati idaṃ yuktam idam ayuktam iti sa saddharmaṃ pratikṣipati |
若如是說：此規定是適當，此非適當。俱謗正法。
3) na mayā pṛthak kaścid dharmaḥ śrāvakayāna-saṃprayuktaḥ pratyekabuddhayāna-saṃprayukto mahāyāna-saṃprayukto deśitaḥ | tat te moha-puruṣā imaṃ mama dharmaṃ nānā kariṣyanti | idaṃ śrāvakāṇāṃ deśitam idaṃ pratyekabuddhānām idaṃ bodhisatvānām iti | sa nānātva-saṃjñayā saddharmaṃ pratikṣipati | 我沒有各別地說，有些法屬聲聞乘，有些法屬緣覺乘，有些法屬於大乘。那些愚癡者，於我此法中，種種施作，說言此是聲聞、此是緣覺、此是菩薩。他由起種種想故，便謗正法。
4) iyaṃ bodhisatvasya śikṣā | iyaṃ bodhisatvasya aśikṣā iti saddharmaṃ pratikṣipati |
此是菩薩學處，此非菩薩學處。俱謗正法。
5) dharmabhāṇakasya asti pratibhānaṃ na asti pratibhānam iti saddharmaṃ pratikṣipati |
云此說法師有辯才、無辯才。亦名謗法。
6) dharmaṃ dharmatayā kathayati saddharmaṃ pratikṣipati |
說法為法性，名謗法。
7) apagate buddha-utpāde nāsti dhāraṇī-pratilambha iti dharmaṃ pratikṣipati |
云當佛不出世的時候，無有總持可得。亦名謗法。
8) nāsti dharmabhāṇakasya dhāraṇī-pratilambha iti dharmaṃ pratikṣipati |
於說法師亦無總持。悉名謗法。
9) dharmabhāṇakasya caryāṃ dūṣayati dharmaṃ pratikṣipati |
誹謗說法師的行為。亦名謗法。
10) dharmabhāṇako na pratipatti-saṃpanna iti dharmaṃ pratikṣipati |
謂說法師未具足正行。是名謗法。
11) pramādena enaṃ codayati saddharmaṃ pratikṣipati |
以放逸，訶責他，是名謗法。
12) īryāpathena codayati saddharmaṃ pratikṣipati |
以威儀道，訶責他。亦名謗法。
13) akṣara-caryayā śīla-vipattyā codayati dharmaṃ pratikṣipati |
以按照文字而行，以犯戒，訶責他。是名謗法。
14) pratibhānena na saṃpādayati iti dharmaṃ pratikṣipati |
缺減辯才，是名謗法。
15) āloko 'sya dharmāṇāṃ na suvidita iti dharmaṃ pratikṣipati |
彼於法光明，而不了知。亦名謗法。
16) mantreṇa mantram abudhyamānaḥ prativadati iti dharmaṃ pratikṣipati |
說：他不覺了時，以咒說咒（不悟所說，違背明咒）。是名謗法。
17) akṣara-saṃjñayā tathāgata-śāsanaṃ na avagāhata iti dharmaṃ pratikṣipati |
以文字想，於如來教導，不能深入。皆名謗法。
18) sūtreṇa sūtraṃ virodhayati iti dharmaṃ pratikṣipati |
謂以此契經，違餘契經。俱名謗法。
or that he sets scripture against scripture,  or sacred verse against verse ;
19) gāthayā gāthāṃ virodhayati iti dharmaṃ pratikṣipati |
謂以此伽陀，違餘伽陀。亦名謗法。
20) akṣara-saṃjñayā kañcid adhimuktaṃ karoti kañcin na karoti iti dharmaṃ pratikṣipati |
以文字想，來檢驗何者起信解？何者不起信解？皆名謗法。
21) dharma-bhaṇakasya arthāny akathām abhināmayati iti dharmaṃ pratikṣipati |
於說法師所說義，曲解成未論及的意思。是名謗法。
22) vicakṣuḥ-karma asya karoti dharmaṃ pratikṣipati |
說：他作盲目的業。是名謗法。
23) saṃlāpayan vadati iti dharmaṃ pratikṣipati |
說：他說戲笑語。是名謗法。
24) iha asya asti caryā iha asya na asti caryā iti dharmaṃ pratikṣipati |
說：在這裡，他的行為是適當。在那裡，他的行為不適當。俱名謗法。
25) idaṃ sūktam idam asūktam iti dharmaṃ pratikṣipati |
說：此善說，此不善說。亦名謗法。
26) anena na asti caryā iti dharmaṃ pratikṣipati |(英譯說藏文無，是多出來。)
27) anena buddha-vacana-samaya ukto na anena buddha-vacana-samaya ukta iti dharmaṃ pratikṣipati iti hi mañjuśrīr yāvat kiñcid vilopayati tāvad dharmaṃ pratikṣipati |
說：他所言有些與佛的言說一致，他所言有些與佛的言說不一致。亦名謗法。文殊師利！乃至所有於說法師破壞，皆名謗法。
dharma-bhāṇakasya idaṃ rūpam iti cintayati vadati bhikṣur vā bhikṣuṇī vā upāsako vā upāsikā vā | sarvaḥ sa saddharmaṃ pratikṣipati ity ādi || 若比丘、比丘尼、優婆塞、優婆夷，於說法師如是行相，思惟、談論。一切皆是毀謗正法。

52. atraiva coktaṃ | yasya kasyacit kulaputra tathāgatasya parinirvṛtasya dharmaḥ pratibhāti yathādhimuktānāṃ satvānāṃ deśayituṃ | tasyāṃ ca parṣadi yady ekasatvasyāpi ekaromaharṣo bhaved ekāśrupāto vā sarvaḥ sa tathāgatānubhāvena | tatra mohapuruṣā abodhisatvā bodhisatvapratijñā bodhisatvadūṣakā dharmastainyakuhakā evaṃ vakṣyanti dharmopadeśakebhyaḥ | kim ete | na budhyantae iti || pe || ye bodhisatveṣv avamanyanāṃ kurvanti | nāhaṃ teṣāṃ paryantakṛtaṃ nirayaṃ saṃvadāmi | tat kasya hetoḥ | yo bodhisatvo dharmabhāṇakam apavādati buddhaṃ sa vigarhati dharmaṃ sa pratikṣipati saṃghaṃ sa jugupsati | buddhe so 'gauravo yo dharmabhāṇake 'gauravaḥ | buddhaṃ sa na draṣṭukāmo yo dharmabhāṇakam adraṣṭukāmaḥ | buddhasya so 'varṇaṃ bhāṣate yo dharmabhāṇakasyāvarṇaṃ bhāṣate | buddhas tena parityakto bhavati yaḥ prathamacittotpādike 'pi bodhisatve pratighacittaṃ karotīti || pe || yo 'py ayaṃ maitreya ṣaṭpāramitāsamudāgamo bodhi-satvānāṃ saṃbodhāya taṃ te mohapuruṣā evaṃ vakṣyanti | prajñāpāramitāyām eva bodhisatvena śikṣitavyaṃ | kiṃ śeṣābhiḥ pāramitābhiḥ | te 'nyāṃ pāramitāṃ dūṣayitavyāṃ manyante | tat kiṃ manyase 'jita duṣprajñaḥ sa kāśirājābhūd yena kapotārthaṃ śyenāya svamāṃsāni dattāni | maitreya āha | no hīdaṃ bhagavan | bhagavān āha | yāni mayā maitreya bodhisatvacaryāṃ caratā ṣaṭpāramitā-pratisaṃyuktāni kuśalamūlāny upacitāni apakṛtaṃ nu taiḥ kuśalamūlaiḥ || maitreya āha | no hīdaṃ bhagavan || bhagavān āha | tvaṃ tāvad ajita ṣaṣṭiṃ kalpān dānapāramitāyāṃ ṣaṣṭiṃ kalpān śīla-pāramitāyāṃ ṣaṣṭiṃ kalpān kṣāntipāramitāyāṃ ṣaṣṭiṃ kalpān vīryapāramitāyāṃ ṣaṣṭiṃ kalpān dhyānapāramitāyāṃ ṣaṣṭiṃ kalpān prajñāpāramitāyāṃ samudāgataḥ | tat te mohapuruṣā evaṃ vakṣyanti | ekanayenaiva bodhir yad uta śūnyatānayeneti | te caryāsu pariśuddhā bhaviṣyantīty ādi ||
iti śikṣāsamuccaye caturthaḥ paricchedaḥ ||
[英譯] In the same work we read : Whenever, good sir, it comes into any man's mind to  preach to beings, according to their devotion, a precept of the Tathagata, who has entered into Nirvana ; if then in that  congregation only one hearer feels one thrill of joy or lets fall  but a single tear : in each case it comes by power of the Tathagata. At this point there will be sons of delusion,  Bodhisatvas in profession but not in practice, who disparage  the Bodhisatvas, hypocrites, who will say to the preachers of  the Law, ' Who are these ? they know nothing.' .... [97]  When men thus throw contempt on Bodhisatvas, I cannot say  that hell has any limit for them. And why do I say this ?  The Bodhisatva who reviles the preacher, is abusing Buddha,  is rejecting the Law, is reviling the Order. He who flouts  the preacher, flouts Buddha. He who does not desire to see  a preacher, does not desire to see a Buddha. He who speaks  in dispraise of a preacher, speaks in dispraise of the  Buddha. He abandons Buddha, who cherishes a thought  of anger against a Bodhisatva, even if he be one who is  only just begetting in his own mind the first thought that  leads to enlightenment. ... As regards the full knowledge,  O Maitreya, of the six Perfections, for the enlightenment of Bodhisatvas, this is how those sons of delusion will  speak : ' A Bodhisatva's instructions need only be in  Wisdom ; what has he to do with the other Perfections ? '  They think that any other Perfection is to be disparaged.  What thinkest thou, Ajita : Was the King of Kasi foolish, who  gave his flesh to the hawk to save the dove ? Maitreya  answered, He was not, my Lord. The Blessed One answered.  When I was living as a Bodhisatva, and accumulated the roots  of merit that are bound up with all six Perfections, did I  aught amiss in respect of these roots of merit ? Maitreya  replied : You did not, my lord. The Blessed One said : You  at least, Ajita, attained full understanding in the Perfections of  Liberality, Morality, Patience, Manliness, Meditation, Wisdom,  in the course of your transmigrations, sixty aeons for each  Perfection. Now these sons of delusion will say, It is only  by one rule that enlightenment is attained, namely by the  dectrine of the Void.' Now I ask you, Can such men be pure  of heart in matters of conduct ?
[法護譯] 彼經又云：佛言：善男子！若如來滅後，於我已說法中隨所愛樂如其信解為眾生說，於彼會中若一眾生身毛喜竪或墮淚悲泣，當知是為諸佛印可。彼愚癡人謂言：此是菩薩、此非菩薩。當知是菩薩咎。由如是妄說三乘法故，於我所說法中何由悟解？乃至若於菩薩起陵蔑者，我說是人住於地獄不知限量。所以者何？若菩薩於說法師起誹謗者，即是遠離諸佛、毀謗正法及比丘僧。又若輕賤諸說法師不起尊重者，即是於佛如來不生尊重。於說法師不欲見者，即是於佛如來不生樂見。於說法師不稱讚者，即是於佛如來不起稱讚，是則遠離佛故。若於初發心菩薩起惱害意，乃至佛言：慈氏！若於我六波羅蜜諸菩薩正覺行中，彼愚癡人妄作是說：唯般若波羅蜜多應知是菩薩學處，云何學餘波羅蜜多？餘波羅蜜者，彼為過失。佛言：慈氏！於汝意云何？我為爍迦尸王，脫虎子命施自身肉，為無智不？慈氏白言：不也。世尊！佛言：慈氏！若修菩提行，六波羅蜜行之所相應發善心者，頗不成熟善根不？慈氏白言：不也。世尊！佛言：阿逸多！汝亦於六十劫集行，布施、持戒、忍辱、精進、禪定、般若波羅蜜多皆共集行。又愚癡者作如是說：唯一正理是菩提道，所為空性行是正理者，得本然清淨等。
[參考] 大乘方廣總持經 第1卷
善男子！佛滅度後，若有法師善隨樂欲，為人說法，能令菩薩學大乘者，及諸大眾有發一毛歡喜之心乃至暫下一渧淚者，當知皆是佛之神力。若有愚人實非菩薩假稱菩薩，謗真菩薩及所行法，復作是言：彼何所知？彼何所解？……
阿逸多！汝可觀此謗法之人，成就如是極大罪業，墮三惡道難可出離。……謗正法師言無所解，亦謗佛法而自貢高。若彼愚人於佛大乘乃至誹謗一四句偈，當知是業定墮地獄。何以故？毀謗佛法及法師故。以是因緣，常處惡道，永不見佛。以曾誹謗佛、法、僧故，亦於初發菩提心者，能作障礙令退正道。……
阿逸多！菩薩如是具足修行六波羅蜜，乃能成就無上菩提。彼愚癡人信己自執，作如是說：菩薩惟學般若波羅蜜，勿學餘波羅蜜，以般若波羅蜜最殊勝故。作是說者，是義不然。何以故？阿逸多！往昔迦尸迦王學菩薩時，捨所愛身、頭、目、髓、腦。爾時此王豈無智慧？彌勒白佛言：世尊！誠如聖說，實有智慧。佛告阿逸多：我從昔來經無量時，具足修行六波羅蜜。若不具修六波羅蜜，終不得成無上菩提。如是，世尊！佛告阿逸多：如汝所說。我曾往昔於六十劫行檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，各六十劫。彼愚癡人妄作是說：唯修一般若波羅蜜得成菩提。無有是處，彼懷空見，故作如是不淨說法。
atra eva ca uktaṃ | yasya kasyacit kulaputra tathāgatasya parinirvṛtasya dharmaḥ pratibhāti yathā adhimuktānāṃ satvānāṃ deśayituṃ | tasyāṃ ca parṣadi yady ekasatvasya api eka-roma-harṣo bhaved eka-aśru-pāto vā sarvaḥ sa tathāgata-anubhāvena | 彼經又云：善男子！如來滅度之後，佛已說法呈現在任何人的心中，根據眾生的信解，此人為眾生宣說。又，於彼會中，如果僅有一位眾生，身一根毛喜竪，或墮一滴淚悲泣，這一切都是由於佛的力量。
tatra moha-puruṣā abodhisatvā bodhisatva-pratijñā bodhisatva-dūṣakā dharma-stainya-kuhakā evaṃ vakṣyanti dharma-upadeśakebhyaḥ | kim ete | na budhyanta iti || pe ||
彼中，當有諸愚癡人，事實上不是菩薩，承認自己是菩薩，破壞菩薩者，盜法的騙子，對於諸說法者，將會如是說：這些人是誰？他們什麼都不懂。乃至。
ye bodhisatveṣv avamanyanāṃ kurvanti | na ahaṃ teṣāṃ paryantakṛtaṃ nirayaṃ saṃvadāmi |
若於菩薩起陵蔑者，我說是人住於地獄不知限量。
tat kasya hetoḥ | yo bodhisatvo dharmabhāṇakam apavādati buddhaṃ sa vigarhati dharmaṃ sa pratikṣipati saṃghaṃ sa jugupsati |
所以者何？若菩薩於說法師起誹謗者，即是辱罵佛、毀謗正法及厭惡僧。
buddhe so 'gauravo yo dharmabhāṇake 'gauravaḥ |
又若於說法師，不起尊重者，則彼於佛，不生尊重。
buddhaṃ sa na draṣṭukāmo yo dharmabhāṇakam adraṣṭukāmaḥ |
若於說法師，不欲見者，則彼於佛，不生樂見。
buddhasya so 'varṇaṃ bhāṣate yo dharmabhāṇakasya avarṇaṃ bhāṣate |
若於說法師，不稱讚者，則彼於佛，不起稱讚。
buddhas tena parityakto bhavati yaḥ prathama-citta-utpādike 'pi bodhisatve pratigha-cittaṃ karoti iti || pe || 若於初發心菩薩，起惱害意，則彼遠離佛。乃至。
yo 'py ayaṃ maitreya ṣaṭ-pāramitā-samudāgamo bodhi-satvānāṃ saṃbodhāya taṃ te moha-puruṣā evaṃ vakṣyanti | prajñā-pāramitāyām eva bodhisatvena śikṣitavyaṃ | kiṃ śeṣābhiḥ pāramitābhiḥ | te 'nyāṃ pāramitāṃ dūṣayitavyāṃ manyante |
慈氏！若此六波羅蜜的圓滿的知識，為了諸菩薩的菩提，彼愚癡人將如是說此：唯般若波羅蜜多，應知是菩薩學處。云何學餘波羅蜜多？他們認為其餘波羅蜜多，應該被輕視。
tat kiṃ manyase 'jita duṣprajñaḥ sa kāśi-rājā abhūd yena kapota-arthaṃ śyenāya sva-māṃsāni dattāni | maitreya āha | no hi idaṃ bhagavan | 阿逸多！於汝意云何？我為爍迦尸王，為了救鴿子，施自身肉給與老鷹，為無智不？慈氏白言：不也。世尊！
bhagavān āha | yāni mayā maitreya bodhisatva-caryāṃ caratā ṣaṭ-pāramitā-pratisaṃyuktāni kuśala-mūlāny upacitāni apakṛtaṃ nu taiḥ kuśala-mūlaiḥ || maitreya āha | no hīdaṃ bhagavan ||
佛言：慈氏！當我正修菩薩行的時候，已積聚與六波羅蜜多相應的善根，關於這些善根，我有做錯嗎？慈氏白言：不也。世尊！
bhagavān āha | tvaṃ tāvad ajita ṣaṣṭiṃ kalpān dāna-pāramitāyāṃ ṣaṣṭiṃ kalpān śīla-pāramitāyāṃ ṣaṣṭiṃ kalpān kṣānti-pāramitāyāṃ ṣaṣṭiṃ kalpān vīrya-pāramitāyāṃ ṣaṣṭiṃ kalpān dhyāna-pāramitāyāṃ ṣaṣṭiṃ kalpān prajñā-pāramitāyāṃ samudāgataḥ |
佛言：阿逸多！汝亦於六十劫布施波羅蜜多，於六十劫持戒波羅蜜多，於六十劫忍辱波羅蜜多，於六十劫精進波羅蜜多，於六十劫禪定波羅蜜多，於六十劫般若波羅蜜多，已圓滿的知道。
tat te moha-puruṣā evaṃ vakṣyanti | ekanayena eva bodhir yad uta śūnyatānayena iti | te caryāsu pariśuddhā bhaviṣyanti ity ādi || iti śikṣāsamuccaye caturthaḥ paricchedaḥ ||
這些愚癡者將如是說此：唯一規則能得菩提，就是空性的規則。現在，我問你：這些人，在這些行為上，內心會是清淨的嗎？

集離難戒學品第五
[V. anarthavivarjana] śīlapāramitāyām annarthavarjanaṃ pañcamaḥ paricchedaḥ ||
1. uktaḥ saṃkṣepato 'nnarthaḥ | tasya vivarjanaṃ yathādhyaśayasaṃcodanasūtre | evaṃvidhānarthaśravaṇabhayabhīrukaiḥ ādikarmikabodhisatvaiḥ samādānāni yathā gṛhītāni tathā kāryaṃ | evaṃ hi tair uktaṃ | ete vayaṃ bhagavann adyāgreṇa tathāgatasya purataḥ | evaṃ samādānaṃ kurmaḥ | saced vayaṃ bhagavann adyāgreṇa bodhisatvayānikaṃ pudgalaṃ gṛhiṇaṃ vā pravrajitaṃ vāpattyā codayiṣyāmo bhūtena vābhūtena vā visaṃvādito 'smābhis tathāgato 'rhan samyak-saṃbuddho bhavet | saced vayaṃ bhagavann adyāgreṇa bodhisatvayānikaṃ pudgalam avamanyemāvarṇaṃ cāsya bhāṣema visaṃvādito 'smābhis tathāgato bhaved arhan samyaksaṃbuddhaḥ | saced vayaṃ bhagavann adyāgreṇa bodhisatvayānikaṃ pudgalaṃ gṛhiṇaṃ vā pravrajitaṃ vā pañcabhiḥ kāmaguṇaiḥ krīḍantaṃ paricārayantaṃ daṣṭvāprasādaṃ kuryāma vilekhaṃ vā cittasyotpādayemāgauravaṃ votpādayema na ca tatra śāstṛsaṃjñām utpādayema | visaṃvādito 'smābhis tathāgato bhavet | saced vayaṃ bhagavann adyāgreṇa mitrakulabhikṣād akulanidānaṃ bodhisatvayānikānāṃ pudgalānāṃ kāyapīḍāṃ cittapīḍāṃ vā kuryāma visaṃvādito 'smābhis tathāgato bhavet | saced vayaṃ bhagavann adyāgreṇa bodhisatvayānikaṃ pudgalaṃ dṛṣṭvā ekenāpy amanojñavacanenābhāṣema visaṃvādito 'smābhis tathāgato bhavet | saced vayaṃ bhagavann adyāgreṇa triḥkṛtvo rātreḥ triḥkṛtvo divasya bodhisatvayānikaṃ pudgalaṃ na namasyema visaṃvādito 'smābhis tathāgato bhavet | saced vayaṃ bhagavann adyāgreṇāsya vratasamādānasya kṛtaśo rājyapratilambhaṃ vā dhanapratilambhaṃ vā kāyajīvitaṃ vā na parityajema visaṃvādito 'smābhis tathāgato bhavet | saced vayaṃ bhagavann adyāgreṇa śrāvakayānikaṃ vā pratyekabuddhayānikaṃ vā pudgalam avamanyema | vayaṃ viśiṣṭatarā naite iti visaṃvādito 'smābhis tathāgato bhavet |saced vayaṃ bhagavan nīcacittāś caṇḍālasadṛśacittā na viharema visaṃvādito 'smābhis tathāgato bhavet | saced vayaṃ bhagavann adyāgreṇātmānam utkarṣayema paraṃ vā paṃsayema visaṃvādito 'smābhis tathāgato bhavet | saced vayaṃ bhagavann adyāgreṇa vyāpādavigrahabhayād yojanaṃ vā yojanaśataṃ vā na palāyema īritāḥ samānā visaṃvādito 'smābhis tathāgato bhavet | saced vayaṃ bhagavann adyāgreṇa śīlavantam ātmānaṃ pratijānīma bahuśrutaṃ vā dhutaguṇinaṃ vānyatarānyatareṇa vā guṇenātmānam udbhāvayema visaṃvādito 'smābhis tathāgato bhavet | saced vayaṃ bhagavann adyāgreṇa praticchannakalyāṇā vivṛtapāpā na viharema visaṃvādito 'smābhis tathāgato bhaved arhan samyaksaṃbuddhaḥ || pe || tatra bhagavān maitreyaṃ bodhisatvaṃ mahāsatvam āmantrayate sma | karmāvaraṇaṃ maitreya kṣapayitukāmena kulaputreṇa vā kuladuhitrā vā evaṃ samādānaṃ kartavyaṃ yathā ebhiḥ kulaputraiḥ kṛtam iti ||
[英譯] We have given a summary description of Evil. The avoidance of it may be exemplified by a passage like that in the Adhyaśayasaṃcodanas Sutra. Commencing Bodhisatvas who are afraid at hearing evils  such as these, must act in accordance with what they have  taken upon them to do. [98] This is what they say : " We  who are here present, O Lord, from this day forth, in the  presence of the Tathagata do make this solemn undertaking.  We shall have broken faith with the Tathagata, the Saint, the  fully Enlightened, O Lord, if hereafter we reproach with a sin,  whether truly or falsely, any man, householder or one who has  taken the vows, who walks in the Bodhisatva's Way ; if we  contemn or speak in dispraise of such an one ; yea on seeing  such an one gratifying or indulging himself with the Five  Pleasures of the Senses, if we treat him unkindly, or upset his  mind, or show him disrespect, or then refuse him the title of  Teacher ; if to please friends or dole-givers we inflict pain of  mind or body to men who walk in the Bodhisatva's Way ;  if when we see such an one we address him with but one ugly  word ; if we should fail in one threefold reverence by night or  day to such an one ; if we fail to sacrifice the acquisition of  Kingship or of wealth, or life itself for the motive of the vow  we have taken upon us ; if we show contempt to one who walks  in the Way of the Disciples or the Pratyeka-Buddhas, saying,  We are more distinguished than they ; if we fail to live with  humble mind, with mind like that of the lowly pariah ; if we  exalt ourselves, or oppress our neighbour ; if we refuse to go a  league, or a hundred leagues, to avoid wranglings and quarrels,  as soon as we are urged to do so ; if we profess ourselves to be  virtuous, or learned, or pre-eminent in the ascetic practices, or  exalt ourselves in respect of one or other virtue ; if we fail to  live with our good points concealed and our faults confessed ;  then I say, we shall have broken faith with the Tathagata, the  Saint, the fully enlightened. . . . Then the Blessed One said  to Maitreya the Great Being : [99] ' Maitreya, the disciple of  either sex who desires to diminish the Hindrance arising from  action, must take a vow as these disciples did.'
[法護譯] 論曰：略說是難，應當遠離。如《深心教誡經》云：如是種難，聞已怖畏。是初行菩薩如其受持，說利益事，白言：世尊！我今最初於如來前如是受持。世尊！我若從今於彼菩薩及所化人說彼過罪，若實不實，是則欺誑如來正遍知者。世尊！又我從今於彼菩薩及所化人譏毀陵蔑，或在家者或出家者受五欲樂縱逸自在，見已於彼不生淨信及慚[赤+皮]心，起不尊重、不生佛想逼惱身心，化知識家受下種施，見已若不唯一喜美言說，晝夜不以三時歸向，是則欺誑如來正遍知者。世尊！我若從今受持禁戒，或作諸王，於身命財而不捨施，陵蔑聲聞緣覺及所化人謂我最勝，或如旃陀羅心行自高其身卑下他人，或遇鬪諍而不怖走過一由旬或百由旬，是則欺誑如來正遍知者。世尊！若我從今身持具戒，或不以多聞別知頭陀功德及餘出生功德之身樂行，覆藏他善顯他過惡，是則欺誑如來正遍知者。乃至爾時世尊語彌勒菩薩摩訶薩言：若有善男子善女人欲淨諸業障者，應如此初行菩薩如是受持。
[參考] 發覺淨心經，第1卷，T12。
爾時彼等六十菩薩乘富伽羅等，既聞此已，捫淚恐怖毛竪，合掌向佛而作是言：世尊！我等從今若於菩薩乘富伽羅所，若生瞋恚過失，而復更造自餘業障，我等今日於世尊前皆悉懺悔。世尊！我等今者於如來前發實誓願：世尊！我等從今日已，若於菩薩乘富伽羅輩，於犯罪之中發覺言說，我等則為欺誑如來。世尊！我等從今日已，若於行菩薩乘富伽羅所，戲弄惡賤而輕慢者，我等則為欺誑如來。世尊！我等從今日已，若於行菩薩乘富伽羅所而起我慢，說彼惡事若實若虛，我等則為欺誑如來。世尊！我等從今日已，見菩薩乘富伽羅者，若在家若出家，受五欲果報富樂遊戲娛樂。見是事已，生不信心，取彼過失，不生敬心，不作師想者，我等則為欺誑如來。世尊！我等從今日已，於親友家乞匃家因緣，行菩薩乘富伽羅所，若逼切身心者，我等則為欺誑如來。世尊！我等從今日已，行菩薩乘富伽羅所，出不喜聲及罵詈聲，我等則為欺誑如來。世尊！我等從今日已，於晝三時及夜三時，一切菩薩乘富伽羅所不禮拜者，我等則為欺誑如來。世尊！我等從今日已，為護此受故，若身若命而不捨者，我等則為欺誑如來。世尊！我等從今日已，若聲聞乘、若辟支佛乘富伽羅所，若起勝念自大非彼，我等則為欺誑如來。世尊！我等從今日已，於遊行時，若不作卑下心，如旃陀羅及如狗犬，若不作如是行者，我等則為欺誑如來。世尊！我等從今日已，若自稱譽，毀謗於他，我等則為欺誑如來。世尊！我等從今日已，怖瞋鬪故，若不離彼去百由旬猶如風吹者，我等則為欺誑如來。世尊！我等從今日已，於持戒者我應敬念，若多聞者、若頭陀功德及省事者并餘功德，若不讚說，我等則為欺誑如來。世尊！我等從今日已，若不覆藏己之功德，開示己惡，我等則為欺誑如來。……爾時世尊復告彌勒菩薩摩訶薩言：彌勒！若有菩薩欲淨業障，當作是願。
uktaḥ saṃkṣepato 'narthaḥ | tasya vivarjanaṃ yathā adhyāśaya-saṃcodana-sūtre |
已略說無益之事，應當遠離彼，如深心教誡經中說。
evaṃvidha-anartha-śravaṇa-bhaya-bhīrukaiḥ ādikarmika-bodhisatvaiḥ samādānāni yathā gṛhītāni tathā kāryaṃ | evaṃ hi tair uktaṃ | ete vayaṃ bhagavann adya agreṇa tathāgatasya purataḥ | evaṃ samādānaṃ kurmaḥ | 如是種無益之事，聞已怖畏，初行菩薩，如其受持，應如是行。他們這樣說：世尊！我們從今以後，於如來前，如是受持。
1) saced vayaṃ bhagavann adyāgreṇa bodhisatvayānikaṃ pudgalaṃ gṛhiṇaṃ vā pravrajitaṃ vā āpattyā codayiṣyāmo bhūtena vā abhūtena vā visaṃvādito 'smābhis tathāgato 'rhan samyak-saṃbuddho bhavet | 世尊！如果我們從今以後，於菩薩行者，或在家人，或出家人，說彼過罪，真實或不真實，是則欺誑如來、應供、正遍知者。
2) saced vayaṃ bhagavann adyāgreṇa bodhisatvayānikaṃ pudgalam avamanyema avarṇaṃ ca asya bhāṣema visaṃvādito 'smābhis tathāgato bhaved arhan samyaksaṃbuddhaḥ | 世尊！如果我們從今以後，於菩薩行者，陵蔑、譏毀，是則欺誑如來、應供、正遍知者。
3) saced vayaṃ bhagavann adyāgreṇa bodhisatvayānikaṃ pudgalaṃ gṛhiṇaṃ vā pravrajitaṃ vā pañcabhiḥ kāmaguṇaiḥ krīḍantaṃ paricārayantaṃ daṣṭvā aprasādaṃ kuryāma vilekhaṃ vā cittasya utpādayema agauravaṃ vā utpādayema na ca tatra śāstṛ-saṃjñām utpādayema | visaṃvādito 'smābhis tathāgato bhavet | 世尊！如果我們從今以後，於菩薩行者，或在家人，或出家人，娛樂、遍行於五妙欲，見已，於彼不友善，或擾亂其心，或起不尊重，或於彼不生佛想，是則欺誑如來、應供、正遍知者。
4) saced vayaṃ bhagavann adyāgreṇa mitra-kula-bhikṣāda-kula-nidānaṃ bodhisatva-yānikānāṃ pudgalānāṃ kāya-pīḍāṃ citta-pīḍāṃ vā kuryāma visaṃvādito 'smābhis tathāgato bhavet | 世尊！如果我們從今以後，親友家、施捨家因緣，於諸菩薩行者，逼惱身心，是則欺誑如來、應供、正遍知者。
5) saced vayaṃ bhagavann adyāgreṇa bodhisatva-yānikaṃ pudgalaṃ dṛṣṭvā ekena apy amano-jña-vacanena ābhāṣema visaṃvādito 'smābhis tathāgato bhavet | 世尊！如果我們從今以後，於諸菩薩行者，見已，僅以一不可愛語，對他們說話，是則欺誑如來、應供、正遍知者。
6) saced vayaṃ bhagavann adyāgreṇa triḥkṛtvo rātreḥ triḥkṛtvo divasya bodhisatvayānikaṃ pudgalaṃ na namasyema visaṃvādito 'smābhis tathāgato bhavet | 世尊！如果我們從今以後，於晝三時及夜三時，於諸菩薩行者不禮敬，是則欺誑如來、應供、正遍知者。
7) saced vayaṃ bhagavann adyāgreṇa asya vrata-samādānasya kṛtaśo rājya-pratilambhaṃ vā dhana-pratilambhaṃ vā kāya-jīvitaṃ vā na parityajema visaṃvādito 'smābhis tathāgato bhavet | 世尊！如果我們從今以後，為受持禁戒，於所得王、所得財、身命而不捨施，是則欺誑如來、應供、正遍知者。
8) saced vayaṃ bhagavann adyāgreṇa śrāvakayānikaṃ vā pratyekabuddhayānikaṃ vā pudgalam avamanyema | vayaṃ viśiṣṭatarā na ete iti visaṃvādito 'smābhis tathāgato bhavet | 世尊！如果我們從今以後，於聲聞乘，或辟支佛乘，陵蔑。我們更殊勝，不是他們，是則欺誑如來、應供、正遍知者。
9) saced vayaṃ bhagavan nīca-cittāś caṇḍāla-sadṛśa-cittā na viharema visaṃvādito 'smābhis tathāgato bhavet | 世尊！如果我們從今以後，以卑下心，如旃陀羅心，若不作如是行者，是則欺誑如來、應供、正遍知者。
10) saced vayaṃ bhagavann adyāgreṇa ātmānam utkarṣayema paraṃ vā paṃsayema visaṃvādito 'smābhis tathāgato bhavet | | 世尊！如果我們從今以後，自高其身，或卑下他人，是則欺誑如來、應供、正遍知者。
11) saced vayaṃ bhagavann adyāgreṇa vyāpāda-vigraha-bhayād yojanaṃ vā yojana-śataṃ vā na palāyema īritāḥ samānā visaṃvādito 'smābhis tathāgato bhavet | 世尊！如果我們從今以後，怖瞋諍故，若不離彼去一由旬或百由旬，猶如風吹者，是則欺誑如來、應供、正遍知者。
12) saced vayaṃ bhagavann adyāgreṇa śīlavantam ātmānaṃ pratijānīma bahuśrutaṃ vā dhutaguṇinaṃ vā anyatara-anyatareṇa vā guṇena ātmānam udbhāvayema visaṃvādito 'smābhis tathāgato bhavet | 世尊！如果我們從今以後，我們聲稱自己是持戒者，或多聞者，或有頭陀功德，或種種功德。或吹噓自己，是則欺誑如來、應供、正遍知者。
13) saced vayaṃ bhagavann adyāgreṇa praticchanna-kalyāṇā vivṛta-pāpā na viharema visaṃvādito 'smābhis tathāgato bhaved arhan samyaksaṃbuddhaḥ || pe || 世尊！如果我們從今以後，覆藏己德，開示己惡，不如是行，是則欺誑如來、應供、正遍知者。乃至。
14) tatra bhagavān maitreyaṃ bodhisatvaṃ mahāsatvam āmantrayate sma | karma-āvaraṇaṃ maitreya kṣapayitu-kāmena kulaputreṇa vā kula-duhitrā vā evaṃ samādānaṃ kartavyaṃ yathā ebhiḥ kulaputraiḥ kṛtam iti || 爾時，世尊語彌勒菩薩摩訶薩言：彌勒！若有善男子、善女人，欲淨諸業障者，應如此初行菩薩如是受持。

2. sarvadharmāpravṛttinirdeśe 'py āha || tṛṣkṛtva rātriṃ divasaṃ tathaiva | sa bodhisatvān praṇameta mūrdhnā | teṣāṃ na kiñcit skhalitaṃ gaveṣet | careta caryāṃ hi sadā yatheṣṭam || paśyed yadā kāma-guṇai ramantaṃ | na tasya kiñcit skhalitaṃ gaveṣet | guṇair annantāṃ vara bodhicaryāṃ | eṣo 'pi kālena hitāṃ spṛśeta || yuktyānupūrvyā kriyayānupūrvyā | bhavej jino naiva hi ekavācā | bahukalpa-koṭyo niyutāni caiṣa | sannāhasaṃprasthitanāny abhāvī || atraivāha | ye kulaputraivaṃrūpeṇa karmāvaraṇenānnarthikāḥ | tair na dvitīyasya bodhisatvasya sarvacaryāsu vipratipattavyaṃ | sarvāḥ kriyās tasya vimoktavyāḥ | evaṃ cittam utpādayitavyaṃ | nāhaṃ paracittaṃ jāne durvijñeyā satvacaryā | idaṃ ca khalu kulaputrārthavaśaṃ saṃpaśyaṃs tathāgata evaṃ dharmaṃ deśayati | na pudgalena pudgalaḥ pramātavyaḥ || ahaṃ vā pudgalaṃ pramiṇuyāṃ yo vā syān mādṛśaḥ || yaḥ kulaputrātmānaṃ rakṣitukāmas tena na kasyacic caryā vivecayitavyā | na pareṣāṃ vikuṭṭanā kartavyā | ayam īdṛśo 'yam īdṛśa iti | buddhadharmābhiyuktena bhavitavyaṃ rātriṃ divaṃ dharmapaliguddhamānaseneti ||
[英譯] Again, in the sarvadharmāpravṛttinirdeśa it is said : Thrice by night and by day as often, he should do  reverence to the Bodhisatvas : he should not spy out for any  slip of theirs ; let him ever follow his duty according as he  has chosen. " When he sees one indulging in pleasures of the senses,  he is not to spy out a slip in him ; that man also in time will  attain the good path, the best path towards enlightenment,  with its endless stores of virtue. " By graduations of fitness and by graduations of acts he  will become a Conqueror, and not all at once : 'tis countless  ages since he has set forth in the panoply of righteousness without a change of character."   In the same book he says : All [Bodhisatvas], young sir, who are in evil case, through  the obstacle to good action just described, must see that they fall not into error respecting any of the conduct of a fellow- Bodhisatva. All his actions must be left alone.  Thus he must  think :  I know not the thoughts of my neighbour ; men's  motives are hard to discern.' Seeing the real meaning of this,  the Tathagatava thus declares the Law : [loo] ' One man must  not measure another. It is I, or one like unto me, that can  measure a man. Whoso desireth to preserve himself in safety,  must never sift the conduct of any man ; nor must be censorious  about his neighbours, assigning one character to this and one  to that. He must be devoted to the Buddha's Law ; day and  night he must have a longing desire for service to the Law."
[法護譯] 又《隨轉諸法經》云：謂若於菩薩晝夜三時頭頂禮敬，是人於所行行亦勿少分窺求錯謬。設若常見著五欲樂，亦勿少分窺求過失。菩提行者修無量功德殊勝利益時乃取證，由是漸次修道漸次成佛。正使修行一嚩囉分，於無量百千俱胝那庾多劫住大地獄如被鎧甲。彼經又云：善男子！如是行相遠離罪業。彼菩薩一切行中皆不二行，應當信解一切修作發如是心：然我於他心了知，不難化諸眾生行如是行。復次善男子！自在遍觀如來如是說法，應無有人稱量此者；若人解我所說則為見我。善男子！欲護身者於此行中略無疑惑，如其所作不壞他善，求佛法者當知於晝夜中以法思解。
[參考] 諸法無行經卷上
真求佛道者，晝夜各三時，頂禮諸菩薩，應生恭敬心。
隨其所行道，不說其過失。若見著五欲，不說其過惡。
應當念彼人，久後亦得道，次第行業道，不可頓成佛。
或非久發心，是以行此事。……
師子遊步！若人不欲起是微細罪業者，於彼菩薩不應起於惡心。菩薩諸所行道皆當信解，不應起於瞋恨之心，應作是念：我不能善知他人心，眾生所行是亦難知。善男子！如來見是利故常說是法，是故行者不應平量於人，唯有如來及似如來者，乃能知是。是故行者若欲自護其身，慎莫平量於人而相違逆。菩薩若欲修集佛法，常當晝夜勤心專念。深發菩薩心者，不當好求人長短。
sarvadharmāpravṛttinirdeśe 'py āha || 又在隨轉諸法經中說。
1) tṛṣ-kṛtva rātriṃ divasaṃ tathā eva | sa bodhisatvān praṇameta mūrdhnā |
夜三次，晝也如是，彼於諸菩薩，以頭頂禮敬。
teṣāṃ na kiñcit skhalitaṃ gaveṣet | careta caryāṃ hi sadā yathā-iṣṭam ||
他不應該尋求菩薩們的任何過失。願他長時間地遵行他自己的責任，根據他所作的選擇。
2) paśyed yadā kāma-guṇai ramantaṃ | na tasya kiñcit skhalitaṃ gaveṣet |
當他見到菩薩著於五欲樂。他不應該尋求菩薩的任何過失。
guṇair anantāṃ vara-bodhi-caryāṃ | eṣo 'pi kālena hitāṃ spṛśeta ||
彼雖久後，亦能成就利益，俱備無邊功德的殊勝菩提行。
3) yuktyā anupūrvyā kriyayā anupūrvyā | bhavej jino na eva hi ekavācā |
漸次以道理，漸次以行業，他將成為勝者，不可頓成佛。
bahu-kalpa-koṭyo niyutāni ca eṣa | sannāha-saṃprasthitanāny abhāvī ||
經於多劫俱胝那庾多，他發趣於誓願的鎧甲，無有變異。
atra eva āha | ye kulaputra evaṃrūpeṇa karma-āvaraṇena anarthikāḥ | tair na dvitīyasya bodhi-satvasya sarva-caryāsu vipratipattavyaṃ | 彼經又云：善男子！若是罪惡者，皆以如是行相的業障。於同伴菩薩的一切行為，他們必須不可落入錯誤。
sarvāḥ kriyās tasya vimoktavyāḥ | evaṃ cittam utpādayitavyaṃ | na ahaṃ paracittaṃ jāne durvijñeyā satvacaryā | 同伴菩薩的所有行為，應當被擱置。必須發如是心：我不能善知他人心，眾生所行是亦難知。
idaṃ ca khalu kulaputra arthavaśaṃ saṃpaśyaṃs tathāgata evaṃ dharmaṃ deśayati | na pudgalena pudgalaḥ pramātavyaḥ || ahaṃ vā pudgalaṃ pramiṇuyāṃ yo vā syān mādṛśaḥ ||
復次，善男子！正看到這個真正意義（利益的力量）的時候，如來如是說法。行者不應稱量於人。唯有如來及似如來者，乃能知是。
yaḥ kulaputra ātmānaṃ rakṣitu-kāmas tena na kasyacic caryā vivecayitavyā | na pareṣāṃ vikuṭṭanā kartavyā | ayam īdṛśo 'yam īdṛśa iti | 善男子！若欲自護其身，於任何人的行為，不應稱量，不應批評別人的所作所為，說這個是這樣，這個是那樣。
buddha-dharma-abhiyuktena bhavitavyaṃ rātriṃ divaṃ dharma-paliguddha-mānasena iti ||
專注於佛法者應如是行，於晝夜中，內心於法渴求。

3. tathā kṣitigarbhasūtre 'pi kathitaṃ | atha tāvad eva bahūni śatasahasrāṇi vidvāṃsaḥ satvā utthāyāsanād yena bhagavāṃs tenāñjaliṃ praṇamyaivam āhuḥ | vayaṃ bhadanta bhagavataḥ purata evaṃ praṇidhānaṃ kurmaḥ yāvac ciraṃ vayaṃ bhadanta bhagavan saṃsāre saṃsarema tāvan mātra pratilabdhakṣāntikāmā rājasthānaṃ pratilabhema | māmātyasthānaṃ | mā nagarajyeṣṭhasthānaṃ | mā grāmajyeṣṭhasthānaṃ | mā nigamajyeṣṭhasthānaṃ | mā purohitajyeṣṭhasthānaṃ mā bhaṭṭajyeṣṭha-sthānaṃ | yāvan mā sārthavāhajyeṣṭhasthānaṃ | mopādhyāyajyeṣṭhasthānaṃ | mā śramaṇajyeṣṭha-sthānaṃ | mā gṛhapatijyeṣṭhasthānaṃ | mā kuṭumbijyeṣṭhasthānaṃ yāvat sarvaśo vayaṃ mā satvānām adhipatisthānaṃ pratilabhema yāvan na kṣāntipratilabdhāḥ syāma | yato nidānaṃ vayam evaṃrūpam atigāḍhaṃ karma buddhānāṃ śāsanam ākṣipema | iti vistaraḥ ||
[英譯] Then in the Ksitigarbha Sutra it is written :  " Then the myriads of sages rose from their seats, and did  obeisance to the Blessed One in these words. Thus, Sire, in  the presence of the Blessed One, we make our solemn vow. As  long as we remain in the circle of rebirths, so long, since we  possess the desire for the virtue of Patience, we will never possess  the estate of a King, nor of a minister, nor of chief in town,  village, or market, nor the chief estate amongst chaplains or  soldiers, or even caravan-leaders ; nor yet amongst teachers,  ascetics, householders, landowners ; yea, in all ways we renounce  leadership over our fellow-creatures, until we are fully possessed  of patience. Otherwise we should be casting discredit upon a  profound principle of action, such as we have described, the  gospel of the Buddhas."
[法護譯] 如《地藏經》云：爾時復有無量百千黠惠眾生從座而起，合掌恭敬而白佛言：大德世尊！我今現前發如是願：乃至久遠流轉生死未得忍間，常願不處諸王宰官、城邑聚落、輔相將帥等位。乃至不處商主、師長居士主、沙門斷事者、一切親屬富貴尊重等位。乃至未得忍間，我等若處如是行相，是愚惡惠，則於佛世尊教無能修習。
[參考] 大乘大集地藏十輪經卷第七
時，眾會中復有無量百千俱胝那庾多聰慧有情，從座而起，頂禮佛足，合掌恭敬，而白佛言：大德世尊！我等今者對世尊前，以至誠心發真誓願：我等從今流轉生死，乃至未得法忍已來，於其中間，常願不處諸帝王位，常願不處諸宰官位，常願不處諸國師位，常願不處城邑、聚落、鎮邏長位，常願不處諸軍將位，常願不處諸商主位，常願不處一切祠祀寺觀主位，常願不處長者、居士、沙門主位，常願不處諸師長位，常願不處諸家長位，常願不處斷事者位，常願不處乃至一切富貴尊位。乃至未得法忍已來，我等若處如是諸位，則於佛法名惡因緣，造諸重罪，毀謗諸佛所說正法，觸惱諸佛出家弟子，必當挑壞眾生法眼，亦為斷滅三寶種性，亦為損惱無量有情；由是定當墮無間獄，輪轉惡趣難有出期。唯願世尊！哀愍攝受我等所發如是誓願。
tathā kṣitigarbhasūtre 'pi kathitaṃ | atha tāvad eva bahūni śata-sahasrāṇi vidvāṃsaḥ satvā utthāya āsanād yena bhagavāṃs tena añjaliṃ praṇamya evam āhuḥ | 如在地藏經中也說：爾時，復有許多百千黠惠眾生，從座而起，合掌恭敬而白佛言：
vayaṃ bhadanta bhagavataḥ purata evaṃ praṇidhānaṃ kurmaḥ yāvac ciraṃ vayaṃ bhadanta bhagavan saṃsāre saṃsarema tāvan mātra pratilabdha-kṣānti-kāmā rāja-sthānaṃ pratilabhema | mā amātya-sthānaṃ | mā nagara-jyeṣṭha-sthānaṃ | mā grāma-jyeṣṭha-sthānaṃ | mā nigama-jyeṣṭha-sthānaṃ | mā purohita-jyeṣṭha-sthānaṃ mā bhaṭṭa-jyeṣṭha-sthānaṃ | 大德！我們於世尊面前，作如是願。乃至大德！世尊！我們於久遠流轉生死。乃至想要得忍，常願不處諸王、宰官、城邑主、聚落主、鎮長主、輔相主、將帥等位。
yāvan mā sārthavāha-jyeṣṭha-sthānaṃ | mā upādhyāya-jyeṣṭha-sthānaṃ | mā śramaṇa-jyeṣṭha-sthānaṃ | mā gṛhapati-jyeṣṭha-sthānaṃ | mā kuṭumbi-jyeṣṭha-sthānaṃ yāvat sarvaśo vayaṃ mā satvānām adhipatisthānaṃ pratilabhema yāvan na kṣānti-pratilabdhāḥ syāma | yato nidānaṃ vayam evaṃrūpam atigāḍhaṃ karma buddhānāṃ śāsanam ākṣipema | iti vistaraḥ || 乃至不處商主、師長主、沙門主、居士主、諸家長主位。乃至一切處，常願不處眾生主，乃至我們未得忍。若因此因緣，造如是行相重業，則毀謗諸佛所說正法。

4. candrapradīpasūtre 'py annarthavivarjanam uktam | nāsti pāpam akartavyaṃ kumārā teṣu bheṣyati | mā tehi saṃstavaṃ sārddhaṃ kuryāḥ tvaṃ kāli paścime || ālape saṃlapeyyāsi kuryāsī teṣv agauravaṃ | ānālīnaḥ satkareyyāsy agrabodhayi kāraṇāt || varṣāgraṃ paripṛcchitvā yas te vṛddhataro bhavet | kuryāsi gauravaṃ tatra śirasā pādavandanaiḥ || na teṣāṃ skhalitaṃ paśyed bodhimaṇḍaṃ vipaśyatāṃ | pratighātaṃ na janayet maitracittaḥ sadā bhavet || yady eṣāṃ skhalitaṃ paśyed doṣāṃs teṣāṃ na kīrtayet | yādṛśaṃ kāhiti karma tādṛśaṃ lapsyate phalaṃ || smitena mukhacandreṇa vṛddheṣu nava-keṣu ca | pūrvābhāṣī bhaven nityaṃ hatamānaś ca sarvataḥ || cīvaraiḥ piṇḍapātaiś ca kuryāt teṣām anugrahaṃ | evaṃ cittaṃ pradadhyās tvaṃ sarve bheṣyanti nāyakā | iti || yasya ca bodhicittotpādike gauravaṃ prasādaś ca notpadyete | tena svadurgatiprapātabhayarakṣārthaṃ dṛṣṭādṛṣṭaprāmo-dyānubhavanārthaṃ svacittakaluṣaprasādanārthaṃ cittakalyatācittakarmaṇyatāpratilābhārthaṃ ca yathāryagaṇḍavyūhe bodhicittotpādikaguṇā bhagavadāryamaitreyeṇācāryasudhanam adhikṛtyod-bhāvitās tathā bhāvayitavyāḥ ||
[英譯] And so it goes on. In the Candrapradīpa Sutra again, the avoidance of evil is  thus described : ' Suppose any persons have  this idea, that no sin is not  allowable, with such hold no intercourse in this late age. But  if you must speak to them in ordinary talk, show them due civility. Do not hesitate to show them honour, for the sake of  the higher enlightenment. [lo1l " When one is elder, ask his age, then do him honour,  bowing your head, and reverencing his feet. " Let him not look for a slip in them ; for they also look unto the Throne of Enlightenment. Let him conceive no  malice, but let the thought of friendship be in him. " When one sees a slip in any of them, one must not proclaim it as a fault : for whatsoever act a man shall do, he  shall reap the fruit of it. " With clear and smiling face to young and to old alike,  be the first to say a kindly word, and ever be free from  pride. " Receiving them with gifts of raiment and alms, thus you  may do them a service,' and all will be leaders."  And if one does not show outward respect or favour to  one who has begun to cherish the thought of enlightenment, he  should impute to him all the virtues of one who has begun to  cherish thoughts of enlightenment, as we read in the Gandavyuha  that the Venerable Maitreya did to his teacher Sudhana, and  this for the following reasons : to guard himself against the  danger of falling headlong into perdition, for the enjoyment of  all pleasures seen and unseen, for the purifying of all that is  turbid in the heart, for attaining goodness and activity of  heart.  
[法護譯] 論曰：廣說離如是難，如《月燈三昧經》偈云：
愚童不恭敬，應知無有罪，其母尚教言：汝當後時作，
欲少分所須，於我起尊重。若因無上道，懈倦於化度、
問訊於耆年及大德尊者，頭面接足禮，為此作尊重。
勿視彼錯謬，唯觀菩提場，常樂起慈心，亦勿生損害。
又設見錯謬，慎說彼過失。若樂斯善業，亦獲於道果。
卑幼尊宿前，如面清涼月，常愛樂此言，猛除伏我慢。
若飲食衣服，為此作憐愍，施汝如是心，一切得調伏。
若發菩提心，或不生信重，彼應自防護，怖墮於惡道。
見不見喜納，自淨濁亂心，心惟分別性，堪任獲事業。
又如《華嚴經》云：時慈氏菩薩觀善財童子發菩提心功德，以偈讚曰。
[參考]月燈三昧經卷第五，
我若一劫中，說彼諸過失，自謂菩薩者，但能說少分。
童子！汝當知：彼無惡不造，於後末世時，慎勿與親友。
以不亂濁心，接引共語言，承事而供給，為求佛道故。
當問其夏臘，若是耆宿者，應供養恭敬，頭面接足禮。
勿觀他過失，彼必至道場，莫生瞋怒意，常起慈悲心。
若見彼過咎，不對說其愆，常念所作業，必獲如是果。
若於老少所，語言常含笑，發言先慰問，滅除己慠慢。
衣服及飲食，常以奉供養，作如是心施，是等悉成佛。
若長宿請問，為求法施故，應先作是言：我學習不廣。
又復作是言：汝等甚黠慧，於汝大人前，豈敢輒宣說？
說時勿倉卒，當簡器非器，觀其機器已，不請亦為說。
若於大眾中，見他毀禁者，勿歎持戒德，當歎施等行。
[參考] Samādhirājasūtra
nāsti pāpamakartavyaṃ kumārā teṣa bheṣyati |
mā tehi saṃstavaṃ sārdhaṃ kuryās tvaṃ kāli paścime || 37 ||
ālapet saṃlapeyyāsi kuryāsī teṣu gauravam |
anolīnaḥ satkareyyāsi agrabodhīya kāraṇāt || 38 ||
varṣāgraṃ paripṛcchitvā yaste vṛddhataro bhavet |
kuryā hi gauravaṃ tatra śirasā pādavandanam || 39 ||
na teṣāṃ skhalitaṃ paśyedvodhimaṇḍa vipaśyatām |
pratighātaṃ na janayet maitracittaḥ sadā bhavet || 40 ||
yadyeṣāṃ skhalitaṃ paśyeddoṣāṃsteṣāṃ na kīrtayet |
yādṛśaṃ kāhitī karma lapsyate tādṛśaṃ phalam || 41 ||
smitena mukhacandreṇa vṛddheṣu navakeṣu ca |
pūrvābhāṣī bhavennityaṃ hatamānaśca sūrataḥ || 42 ||
cīvaraiḥ piṇḍapātaiśca kuryāsteṣāmanugraham |
evaṃ cittaṃ pradadhyāstvaṃ sarve bheṣyanti nāyakāḥ || 43 ||
candrapradīpasūtre 'py anartha-vivarjanam uktam | 在月燈三昧經中也說，離如是無益之事。
1) na asti pāpam akartavyaṃ iti bhūteṣu bheṣyati | （英譯建議）
假如任何人有這種想法：沒有罪，不可做。
mā tehi saṃstavaṃ sārdhaṃ kuryāḥ tvaṃ kāli paścime ||
汝於後時，不可與他們在一起，成為親密的關係。
2) ālape saṃlapeyyāsi kuryāsī teṣu gauravaṃ |
如果在一般談話中，你必須與他們談論，對他們必須表現尊重。
anolīnaḥ sat-kareyyāsy agra-bodhayi kāraṇāt ||
心無懈倦，應對他們表達恭敬，為了上妙菩提的原因。
3) varṣāgraṃ paripṛcchitvā yas te vṛddhataro bhavet |
kuryāsi gauravaṃ tatra śirasā pādavandanaiḥ ||
當他是長老的情況，問其夏臘之後，以頭面接足禮，表達對他的尊重。
4) na teṣāṃ skhalitaṃ paśyed bodhi-maṇḍaṃ vipaśyatāṃ |
勿觀他過失，唯觀菩提場。
pratighātaṃ na janayet maitracittaḥ sadā bhavet ||  
莫生瞋怒意，常起慈悲心。
5) yady eṣāṃ skhalitaṃ paśyed doṣāṃs teṣāṃ na kīrtayet |
如果見彼過咎，不向他們說其過失。
yādṛśaṃ kāhiti karma tādṛśaṃ lapsyate phalaṃ ||
將作何種業，將得如是果。
6) smitena mukha-candreṇa vṛddheṣu nava-keṣu ca |
臉帶微笑、光亮，面對年老者以及年少。
pūrva-ābhāṣī bhaven nityaṃ hata-mānaś ca sarvataḥ ||
應該先說柔軟語，長時間地滅除慢。
7) cīvaraiḥ piṇḍapātaiś ca kuryāt teṣām anugrahaṃ |
以衣服及飲食，對他們表達和善。
evaṃ cittaṃ pradadhyās tvaṃ sarve bheṣyanti nāyakā | iti ||
你可能如是安置你的心，那麼，這一切人將會是領導者。
yasya ca bodhi-citta-utpādike gauravaṃ prasādaś ca na utpadyete | tena sva-durgati-prapāta-bhaya-rakṣā-arthaṃ dṛṣṭa-adṛṣṭa-prāmodya-anubhavana-arthaṃ sva-citta-kaluṣa-prasādana-arthaṃ citta-kalyatā-citta-karmaṇyatā-pratilābha-arthaṃ ca yathā ārya-gaṇḍa-vyūhe bodhi-citta-utpādika-guṇā bhagavad-ārya-maitreyeṇa ācārya-sudhanam adhikṛtya udbhāvitās tathā bhāvayitavyāḥ ||
若於發菩提心者，不能生起尊重與好感。因此，為了保護自己，遠離墮於惡道的恐怖。為了領受喜悅，包括可見以及不可見。為了淨化自己內心的濁亂。為了獲得內心的健康，以及內心的堪任性。如在聖華嚴經中，由大德聖慈氏菩薩，論及他的老師善財童子，而說出發菩提心者的功德，應該這些修習。

5. eṣa dṛṣṭva jaravyādhipīḍitān prāṇino duṣkhaśatair upadrutān | janmamṛtyubhayaśokatāpitān teṣa arthi carate krpāśayaḥ || duṣkhayantraparipīḍitaṃ jagat dṛṣṭva pañcagaticakramaṇḍale | jñānavajramayam eṣa te dṛḍhaṃ duṣkhayantragaticakrabhedanaṃ || rāgadoṣatṛṇakhāṇukaṇṭakaṃ dṛṣṭisaṃgabahukakṣasaṃkulam | satvakṣetrapariśodhanārthikaḥ prajñalāṅgaladṛḍhaṃ gaveṣate || mohavidyagahanāśayaṃ jagat prajñacakṣuhatanaṣṭadaiśikaṃ | tasya kṣema diśadaiśikaḥ prabhuḥ sārthavāha jagato bhaviṣyati || kṣāntidharmatrivimokṣavāhano jñānakhaḍgaripukleśadharṣakaḥ | śūrasūta abhayasya dāyako daiśako hi jagato bhaviṣyati || dharmanāva samudānayaty ayaṃ jñāna-sāgarapathe suśikṣitaḥ | śāntiratnavaradvīpanāyakaḥ karṇadhāra tribhavārṇave ayam || jñānaraśmi-praṇidhānamaṇḍalaḥ sarvasatvabhavanāvabhāsakaḥ | dharmadhātugagane samudgato buddhasūrya samudeśyate ayam || maitricandanasamādhiśītalaḥ sarvasatvasamacittasuprabhaḥ | śukladharma-paripūrṇamaṇḍalo buddhacandra samudeśyate ayam || āśaye dṛḍhatale pratiṣṭhito bodhicarya anupūrva udgataḥ | sarvadharmaratanākaro hy ayaṃ jñānasāravaro bhaviṣyati || bodhicitta-bhujagendrasaṃbhavo dharmadhātugagane samudgataḥ | dharmameghayugapatpravarṣaṇaḥ sarvaśuklaphalaśasyavardhanaḥ || śuddhi vartti trimalattamo 'py ahaṃ maitrisnehasmṛtibhājanaṃ dṛḍham | bodhicittavimalāgnisuprabham dharmadīpa samujjvālayiṣyati || bodhicittakalalaḥ kṛpārbudo maitrapeśir acalāśayo ghanaḥ | bodhi aṅgam anupūrvasaṃbhavo buddhagarbha ayu saṃpravardhate || puṇyagarbham abhivarddhayiṣyati prajñagarbham abhiśodhayiṣyati | jñānagarbha samudeśyate ayaṃ yādṛśaḥ praṇidhigarbhasaṃbhavaḥ ||  īdṛśāḥ karuṇamaitradharmitāḥ satvamocana matī hitāśayāṃ | durlabhā jagi ḥdevamānuṣe yādṛśo 'yu viśuddhamānasaḥ || īdṛśāśayasumūla-saṃsthito īdṛśo dṛḍhaprayogavarddhitaḥ | īdṛśas tribhavachādanaprabho jñānavṛkṣaphaladaḥ sudurlabhaḥ || eṣa sarvaguṇasaṃbhavārthikaḥ sarvadharmaparipṛcchanārthikaḥ | sarvasaṃśaya-vidāraṇārthikaḥ sarvamitra bhajate atandritaḥ || eṣa mārakalikleśasūdano eṣa dṛṣṭimalakleśa-śodhanaḥ | eṣa sarvajagamokṣaṇodyato eṣa te sada viśeṣa paṇḍitaḥ || eṣa durgati viśodhayiṣyati svargamārgam upadarśayiṣyati | mokṣamārgam upaneṣyate jagad yādṛśe guṇapathe pratiṣṭhitaḥ || eṣa sarvataduṣkhamocako | eṣa sarvagatisaukhyadāyakaḥ | eṣa sarvabhayapāśachedako | bheṣyate bhagavatīnisūdana | iti ||
[英譯] " When [the good man] beholds mortals oppressed by old age  and disease, attacked by a hundred pains, tortured by sorrow  and fear from birth to death, moved by pity he directs his  conduct for their weal : when he beholds a world oppressed by  instruments of pain in the region of hell, he seeks for the  thunderbolt of knowledge which surely breaks these instruments  of pain in that region.   [102] " He seeks for the strong plow of knowledge in order  to clear the field of the world, which is covered with the scrub,  thorns, and weeds of passion and hate, and all tangled with  thick undergrowth of heretical doctrine. " The world is sunk in delusion, ignorance, and greed, with  the eye of wisdom blinded, and its guide lost. He will lead the  world like a caravan, well able to show it safe places. "Riding upon the chariot, and clad in the armour of  patience, drawing the sword of knowledge against sin his foe,  son of heroes, giver of peace, he will be the guide of the world.  " As a well-trained captain he guides the ship of the Law  on its voyage on the sea of knowledge : holding the helm, he  steers it to the isle of the priceless treasure of peace over the  ocean of threefold existence.  ' ' He is a sun whose disc is resolution, whose rays are knowledge, illumining all the world of beings, rising over the world  of being as the sun in the sky, he is pointed out as the Buddha  sun.  " Cooling with meditation on brotherly love as with sandal-wood, shining fair on all beings alike, in his purity like the moon  at the full, he is pointed out as the Buddha moon.   "He will stand upon the firm ground of resolution, and  walk in the path of a Buddha's conduct : he will be the shrine  of all the jewels of the law, the chief ocean of knowledge. " Having the power of the lord of snakes & for the enlightenment of the heart, as the rain falls from the clouds upon corn  and fruit, [103] so he will send into the world of being increase  of every noble act.   "He is as the lamp-wick of purity which drives away the  darkness of the threefold defilement ; he is the sure vessel  of benevolence, affection, and mindfulness ; as the lamp of the Law, he will enkindle on every side the radiant and pure fire  of the enlightened heart. " The thought of enlightenment is the germ ; in the second  stage of growth is compassion ; the third is brotherly love,  firm, steadfast in resolve ; then the limbs duly grow forth,  which are enlightenment ; and so it finally develops into the  embryo Buddha. "In so far as he is born with the embryo of resolution, in  so far he will develop the embryo of holiness and of prudence,  and will be manifested as the embryo of knowledge.  " As those rare men in this world, endowed with mercy and  brotherly love, with minds bent upon good and the salvation  of beings : so is he pure in heart. " As a tree which stands being well rooted in resolution and  grows through firm unswerving practice to give shade to the  three classes of beings, a tree most rare that gives the fruit of  knowledge. " He being desirous to perfect all good qualities, eager to  question on all things, and to cut away every doubt, he uses  every friend assiduously. [104] " He cleanses the sin and depravity which come from  Mara, he purifies the defilement and desire that come from  heresy, he is active for the salvation of all the world, he is ever  wise in searching for excellent things. " In whatever path of virtue he stands, he makes hell empty  and shows the way to heaven, and will lead the way to final  release. " He releases from misery in all the kinds of existence, he  gives happiness in all the kinds of existence, he cuts all the  bonds of existence, he will become the illuminator of the states  of existence."
[法護譯] 若見諸眾生，老病諸苦逼，及憂生死怖，發大悲利行。
由見世苦逼，五趣常流轉，為求堅利智，破諸趣苦輪。
若見貪樂者，過患多榛棘，為作堅固犁，淨治眾生地。
癡壞世間明，及正道惠眼，為群盲導師，示其安隱處。
智劍伏冤賊，解脫三法忍，為世間導師，令得離憂怖。
或如法舡主，令涉智海道，為三有導師，達勝忍寶所。
智光大願輪，如佛日出現，光含法界空，普照群生暗。
白法圓滿輪，如佛月出現，慈定清涼光，平等照諸有。
又若勝智海，出生諸法寶，菩提行漸高，住深心堅固。
發心若龍主，昇法界虛空，雨甘露法雲，增諸白果苗。
又若然法燈，正念堅固器，慈愛無垢光，淨除三毒暗。
又此菩提心，譬如羯邏羅，悲疱慈閉尸，鉢羅健南位。
菩提分漸生，令佛藏增長，福德藏亦然，得智藏清淨。
又開發惠藏，如願藏出生，此慈悲法性，解脫眾生故。
世間天人中，淨意難可得，希有智果樹，植妙深固本。
眾行漸增榮，普覆於三有，欲長諸功德，請問一切法。
斷除一切疑，求諸善知識，欲壞煩惱魔，淨除塵染見。
解脫諸眾生，求斯大智者，欲淨除惡趣，顯示人天路，
開解脫智門，安住功德道。欲脫諸趣苦，當斷諸有索，施諸趣安隱，近此真佛子。
[參考] 大方廣佛華嚴經卷第七十七
善財見眾生，生老病死苦，為發大悲意，勤修無上道。
善財見眾生，五趣常流轉，為求金剛智，破彼諸苦輪。
善財見眾生，心田甚荒穢，為除三毒刺，專求利智犁。
眾生處癡暗，盲冥失正道；善財為導師，示其安隱處。
忍鎧解脫乘，智慧為利劍，能於三有內，破諸煩惱賊。
善財法船師，普濟諸含識，令過爾焰海，疾至淨寶洲。
善財正覺日，智光大願輪，周行法界空，普照群迷宅。
善財正覺月，白法悉圓滿，慈定清涼光，等照眾生心。
善財勝智海，依於直心住，菩提行漸深，出生眾法寶。
善財大心龍，昇於法界空，興雲霔甘澤，生成一切果。
善財然法燈，信炷慈悲油，念器功德光，滅除三毒暗。
覺心迦羅邏，悲胞慈為肉，菩提分肢節，長於如來藏。
增長福德藏，清淨智慧藏，開顯方便藏，出生大願藏。
如是大莊嚴，救護諸群生；一切天人中，難聞難可見。
如是智慧樹，根深不可動，眾行漸增長，普蔭諸群生。
欲生一切德，欲問一切法，欲斷一切疑，專求善知識。
欲破諸惑魔，欲除諸見垢，欲解眾生縛，專求善知識。
當滅諸惡道，當示人天路，令修功德行，疾入涅槃城。
1) eṣa dṛṣṭva jara-vyādhi-pīḍitān prāṇino duṣkha-śatair upadrutān |
已見諸眾生，為老、病所苦惱，為百苦所逼迫。
janma-mṛtyu-bhaya-śoka-tāpitān teṣa arthi carate kṛpā-āśayaḥ ||
為生死怖憂所折磨，發起悲意樂，為他們的利益，他修正自己的行為。
2) duṣkha-yantra-paripīḍitaṃ jagat dṛṣṭva pañca-gati-cakra-maṇḍale |
已見眾生被苦具所苦惱，於五趣中輪轉。
jñāna-vajra-mayam eṣate dṛḍhaṃ duṣkha-yantra-gati-cakra-bhedanaṃ ||
他尋求堅固的金剛智，足以破壞這些苦具、諸趣輪。
3) rāga-doṣa-tṛṇa-khāṇu-kaṇṭakaṃ dṛṣṭi-saṃga-bahu-kakṣa-saṃkulam |
以貪與瞋為草、榛、棘，以許多於見染著為下層森林而雜亂。
satva-kṣetra-pariśodhana-arthikaḥ prajña-lāṅgala-dṛḍhaṃ gaveṣate ||
為了淨治眾生的心地，他尋找智慧堅固犁。
4) moha-vidya-gahana-āśayaṃ jagat prajña-cakṣu-hata-naṣṭa-daiśikaṃ |
眾生陷於愚癡、無明的稠林處，智慧眼已盲，已失導師。
tasya kṣema diśa-daiśikaḥ prabhuḥ sārtha-vāha jagato bhaviṣyati ||
善財將是眾生的導師，有能力指示安隱處的引導者。
5) kṣānti-varma-tri-vimokṣa-vāhano jñāna-khaḍga-ripu-kleśa-dharṣakaḥ |
以忍辱為鎧甲，以三解脫為車乘，以智慧為劍，攻擊煩惱敵，
śūra-sūta abhayasya dāyako daiśako hi jagato bhaviṣyati ||
英雄之子，無怖畏的布施者，善財將是眾生的導師。
6) dharma-nāva samudānayaty ayaṃ jñāna-sāgara-pathe suśikṣitaḥ |
善財能引導法船，在智慧大海的航道上，如訓練很好的船長。
śānti-ratna-vara-dvīpa-nāyakaḥ karṇa-dhāra tri-bhava-arṇave ayam ||
對得到寂靜的寶藏，到達最殊勝的洲島來說，他是導師。他是掌舵者，在三有的大海中。
7) jñāna-raśmi-praṇidhāna-maṇḍalaḥ sarva-satva-bhavana-avabhāsakaḥ |
他是太陽，以智慧為光線，以大願為日輪，照耀一切眾生的地方。
dharma-dhātu-gagane samudgato buddha-sūrya samudeśyate ayam ||
超出法界（眾生世界），猶如在天空中太陽，他被授與正覺如日的稱呼。
8) maitri-candana-samādhi-śītalaḥ sarva-satva-sama-citta-suprabhaḥ |
因為慈定而清涼，如旃檀香。以平等心，照耀一切眾生。
śukla-dharma-paripūrṇa-maṇḍalo buddha-candra samudeśyate ayam ||
白法圓滿如月輪，他被授與正覺如月的稱呼。
9) āśaye dṛḍha-tale pratiṣṭhito bodhi-carya anupūrva udgataḥ |
他已安住於意樂的堅固地面，在菩提行方面，逐漸地已昇高。
sarva-dharma-ratana-ākaro hy ayaṃ jñāna-sāgara-varo bhaviṣyati ||
因為是一切珍寶的源頭，他將是智慧海之首。
10) bodhi-citta-bhujaga-indra-saṃbhavo dharma-dhātu-gagane samudgataḥ |
菩提心，如龍王有下雨的能力，超出法界（眾生世界），猶如在天空中太陽。
dharma-megha-yugapat-pravarṣaṇaḥ sarva-śukla-phala-śasya-vardhanaḥ ||
法，如雨從雲頓然落下，令一切白法的果實與穀物增長。
11) śuddhi-varti tri-mala-ttamo 'py ahaṃ maitri-sneha-smṛti-bhājanaṃ dṛḍham |
如清淨的燈蕊（ 或śraddha，以信為炷），能除三毒暗。以慈愛為油，以念為堅固的器皿。
bodhicitta-vimala-agni-suprabham dharma-dīpa samujjvālayiṣyati ||
以菩提心為無垢、明亮的火，以法為燈，他將能照亮每個方位。
12) bodhicitta-kalalaḥ kṛpā-arbudo maitra-peśir acala-āśayo ghanaḥ |
以菩提心為羯邏羅，以悲為疱，以慈為閉尸，以不動意樂為健南位。
bodhi aṅgam anupūrva-saṃbhavo buddha-garbha ayu saṃpravardhate ||
以菩提為肢體漸次地生起，最後令佛胎藏增長。
13) puṇya-garbham abhivarddhayiṣyati prajña-garbham abhiśodhayiṣyati |
將令福德胎藏增長，將令智胎藏清淨。
jñāna-garbha samudeśyate ayaṃ yādṛśaḥ praṇidhi-garbha-saṃbhavaḥ ||
開顯慧胎藏，如願胎藏出生。
14) īdṛśāḥ karuṇa-maitra-dharmitāḥ satva-mocana-matī hita-āśayāṃ |
俱備慈與悲，他的心傾向於利益與眾生的解脫。
durlabhā jagi sa-deva-mānuṣe yādṛśo 'yu viśuddha-mānasaḥ ||
在這世間上，天與人中，這種人很難得，他的心是清淨的。
15) īdṛśa-āśaya-sumūla-saṃsthito īdṛśo dṛḍha-prayoga-vardhitaḥ |
如此樹，以意樂為根而安住。由於堅固的練習，而成長。
īdṛśas tri-bhava-chādana-prabho jñāna-vṛkṣa-phala-daḥ sudurlabhaḥ ||
給與三有覆蔭，給與智慧樹果，極難得。
16) eṣa sarva-guṇa-saṃbhava-arthikaḥ sarva-dharma-paripṛcchana-arthikaḥ |
他想要成就諸功德，想要請問一切法。
sarva-saṃśaya-vidāraṇa-arthikaḥ sarva-mitra bhajate atandritaḥ ||
想要斷除一切疑，努力地結交一切朋友。
17) eṣa māra-kali-kleśa-sūdano eṣa dṛṣṭi-mala-kleśa-śodhanaḥ |
他破壞魔的干擾與煩惱，他淨除諸見垢與煩惱。
eṣa sarva-jaga-mokṣaṇa-udyato eṣate sada viśeṣa paṇḍitaḥ ||
他勤於解脫諸眾生，他是智者，長時間地尋求最好的事物。
18) eṣa durgati viśodhayiṣyati svarga-mārgam upadarśayiṣyati |
他將淨除惡趣，他將顯示天路。
mokṣa-mārgam upaneṣyate jagad yādṛśe guṇa-pathe pratiṣṭhitaḥ ||
他將引導解脫道，他安住於任何功德道。
19) eṣa sarva-gati-duṣkha-mocako | eṣa sarva-gati-saukhya-dāyakaḥ |
他解脫一切趣中苦，他給與一切趣中樂。
eṣa sarva-bhava-pāśa-chedako | bheṣyate bhava-gatī-nisūdana | iti ||
他砍斷一切有索，他將成為破壞三有趣者。

6. evam anayā bhāvanayānnarthavivarjanaṃ sukaraṃ bhavati | tathādhyāśayasañcodanasūtre 'py annarthavivarjanam uktaṃ | caturbhir maitreya dharmaiḥ samanvāgato bodhisatvayānikaḥ pudgalaḥ paścimāyāṃ pañcaśatyāṃ saddharmavipralope vartamāne 'kṣato 'nnupahataḥ svastinā parimokṣyate || katamaiś caturbhiḥ | ātmaskhalitapratyavekṣaṇatayā | pareṣāṃ bodhisatvayānikānāṃ pudgalānām āpattyacodanatayā | mitrakulabhikṣād akulānavalokanatayā | amanaskavacanaprativiramaṇatayā | ebhir maitreya caturbhir iti pūrvavat || aparaiś caturbhiḥ | katamaiḥ | alpaśrutasatvaparivarjanatayā | parṣadannupādānatayā | prāntaśayyāsananiṣevaṇatayā ca | ātmadamaśamathayogam anuyuktatayā ca | ebhiś caturbhir iti vistaraḥ ||
[英譯] By thinking of this the avoidance of evil becomes easy.  Then in the Adhyāśayasañcodana Sutra the avoidance of  evil is described. " There are four qualities, Maitreya, wherewith  if the follower of the Bodhisatva's Way be armed he will be  happily saved even when the destruction of the Good Law is  going on in the five hundred latter years. And what are the  four ?   " Heedfulness intent upon his own failings ; charity for the  sins of his brother Bodhisatvas ; not excessively to regard the  opinions even of the tribes of one's friends and fellow-monks ;  abstaining from senseless talk. With these four, Maitreya,"  as before. " There are four others : and what are these ?  Avoidance of ignorant men ; having no addiction to company ;  keeping bed and board in remote places ; the practice of selfcontrol and quietism. With these four," and so forth.   
[法護譯] 論曰：以意觀察，遠離如是難者，不以為難。如《深心教誡經》說離此難云：佛言：慈氏！於彼菩薩及所化人，當成就四法，後五百歲正法滅時不為損壞及彼陵蔑，自然解脫。何等為四？一者觀察己非、二者於彼菩薩及所化人不談他短、三者不化知識家往非親里、四者不出惡言，是名四種，如前所說。復有四種。何等為四？一者遠離寡聞眾生、二者眷屬而不取著、三者常樂坐臥林野、四者自習奢摩他行。是所相應，是名四種。
[參考] 發覺淨心經，卷上
爾時，彌勒菩薩復白佛言：世尊！行菩薩乘富伽羅等，具足幾法，於後五百歲法欲壞時，無損無害而得免脫？爾時佛告彌勒菩薩言：其具足有四種法，於後五百歲法欲壞時，不損不害而得免脫。何等為四？不求他過。於菩薩乘富伽羅所有犯罪處而不發覺。於善友家及施主家不生悋惜。捨離惡言。彌勒！是為行菩薩乘富伽羅等具足四法，於後未來五百歲時，不損不害當得免脫。
爾時世尊欲重宣此義，而說偈言：
莫於他邊見過失，勿說他人是與非，不著他家淨活命，諸所惡言當棄捨。
復有四法，行菩薩乘富伽羅等，後五百歲法欲壞時、比丘壞時，無損無害而得免脫。何等為四？所謂不相應眾生應當棄捨；遠離大眾；常修蘭若；降伏己身與此相應。彌勒！行菩薩乘富伽羅等具四法者，於彼後時五百歲中法欲滅時，能於自身不損不害，安隱解脫。
爾時世尊而說偈言：棄捨眾閙極遠離，無法比丘勿親近，當修蘭若佛所讚，不著利故得涅槃。
是故，彌勒！菩薩於後五百歲時，欲自不損不害而得解脫，一切業障欲得免者，勿親穢閙，應住蘭若空閑園林，離不相應諸眾生等，常自省察莫求他過，愛樂默然，當與般若波羅蜜相應，於諸眾生起慈愍心，而為說法勿求恩報。
evam anayā bhāvanayā anartha-vivarjanaṃ sukaraṃ bhavati | tathā adhyāśayasañcodana-sūtre 'py anartha-vivarjanam uktaṃ | 經由這種觀察，遠離如是無益之事，變成容易。如深心教誡經中也說到遠離如是無益之事。
caturbhir maitreya dharmaiḥ samanvāgato bodhisatvayānikaḥ pudgalaḥ paścimāyāṃ pañca-śatyāṃ saddharma-vipralope vartamāne 'kṣato 'nupahataḥ svastinā parimokṣyate || 慈氏！菩薩乘行者，成就四法，後五百歲，正法正在轉壞的時候，不受損壞，不受損害，快樂地解脫。
katamaiś caturbhiḥ | ātma-skhalita-pratyavekṣaṇatayā | pareṣāṃ bodhisatvayānikānāṃ pudgalānām āpatty-acodanatayā | mitra-kula-bhikṣāda-kula-anavalokanatayā | amanaska-vacana-prativiramaṇa-tayā | ebhir maitreya caturbhir iti pūrvavat || 何等為四？一者觀察己非。二者於別的諸菩薩乘行者，所有犯罪處而不發覺。三者於善友家及施主家，不觀視（或不過度關心）。四者捨離無心（或無意義）的言語。慈氏！是名四種。如前所說。
aparaiś caturbhiḥ | katamaiḥ | alpa-śruta-satva-parivarjanatayā | parṣad-anupādānatayā | prānta-śayyā-āsana-niṣevaṇatayā ca | ātma-dama-śamatha-yogam anuyuktatayā ca | ebhiś caturbhir iti vistaraḥ || 復有四種。何等為四？一者遠離寡聞眾生。二者不取著於大眾。三者親近邊際臥坐具。四者勤修調伏自己與奢摩他。是名四種。乃至廣說。

7. punar atraivāha | ādikarmikeṇa maitreya bodhisatvena prajñā-balādhānaprāptena lābhasatkāraparivarjitena lābhasatkāradoṣadarśinā bhavitavyaṃ || pe ||
saṃgaṇikārāmaparivarjitena saṃgaṇikārāmadoṣadarśinā bhavitavyaṃ | bhāṣyārāmaparivarjitena bhāṣyārāmadoṣadarśinā bhavitavyaṃ | nidrārāmavarjitena nidrārāmadoṣadarśinā bhavitavyaṃ | karmārāmavarjitena karmārāmadoṣadarśinā bhavitavyaṃ | prapañcārāmavarjitena prapañcārāma-doṣadarśinā bhavitavyaṃ || pe || iha maitreya bodhisatvena mahāsatvena rāgasaṃjanano lābha-satkāraḥ pratyavekṣitavyaḥ | smṛtividhvaṃsanakaro lābhasatkāraḥ pratyavekṣitavyaḥ | lābhālābhatayā unnāmāvanāmakaro lābhasatkāraḥ pratyavekṣitavyaḥ | mohotpādano lābhasatkāraḥ pratyavekṣitavyaḥ | kulamātsaryādhyavasāno lābhasatkāraḥ pratyavekṣitavyaḥ | ātmārthaniṣpādanatayā śāṭhyotpādano lābhasatkāraḥ pratyavekṣitavyaḥ | caturāryavaṃśaparivarjanatayā āhrīkyānapatrāpyasaṃjanano lābhasatkāraḥ pratyavekṣitavyaḥ | evaṃ sarvabuddhānanujñāno lābhasatkāraḥ pratyavekṣitavyaḥ | mānamadotpādano lābhasatkāraḥ pratyavekṣitavyaḥ | gurūṇām avamānano lābhasatkāraḥ | mārapakṣo lābhasatkāraḥ | ekāntapramādamūlaḥ kuśalamūlāpaharaṇo lābhasatkāraḥ | vidyuccakrāśanisadṛśo lābhasatkāraḥ | bahupaligodhapaliguddho mitrakulabhikṣād akulāvalokano daurmanasyasaṃjananaḥ | buddhivibhrāmaṇo lābhasatkāraḥ priyavastupariṇāmanatayā śokabhājano lābhasatkāraḥ |catuḥsmṛtyupasthānasaṃmoṣaṇaḥ śukladharmadurbalīkaraṇaḥ catuḥsamyakprahāṇaparihāṇakaraṇo lābhasatkāraḥ | ṛddhyabhijñāparihāṇakaraṇaḥ | pūrvaṃ satkārapaścād asatkārakaraṇaḥ | amitrasatkaraṇamitraprahāṇo lābhasatkāraḥ | parābhisaṃdhānatayā gaṇikāsadṛśaḥ | dhyanāpramāṇaparivarjanaḥ | narakatiryagyoniyamalokaprapātano lābhasatkāraḥ | devadattodrakasamācāro lābhasatkāraḥ pratyavekṣitavyaḥ ||
[英譯]Again in the same work we read :   " The commencing Bodhisatva, Maitreya, who has attained  to wisdom, must eschew greed of gain and honour, but must  regard such greed as a sin. . . . [105] He must eschew taking  pleasure in society, but must regard it as a sin ; he must eschew  taking pleasure in talk, or slumber, or action of all kinds, or  useless activity but must regard each as a sin. ... In this  connexion, Maitreya, the Bodhisatva, the Great Being, must  regard greed of gain and honour as begetting passion, as causing  the failure of watchfulness, as causing pride or despondency  according as one gets or does not get, as making delusion arise,  as tending towards selfishness in the family, as giving rise to  cunning by promoting one's personal interest, as causing  shamelessness by avoiding the society of the four castes ; likewise greed of gain and glory must be regarded as having  the disapproval of all the Buddhas, and as giving rise to pride  and infatuation. This greed despises its teachers, is of the  host of Mara, has its root in utter heedlessness, cuts off the root  of good, is like to a wheel of lightning and the thunderbolt ;  it is full of longings and cravings, it has excessive regard  for the opinions of the tribes of friends and fellow-monks,  produces dejected melancholy and distraction of wit, makes one  partaker of pain by giving him beloved objects, robs him of the  four forms of mindfulness, weakens his moral quality, makes  him eschew the four kinds of quietism, destroys transcendent  knowledge and the supernatural faculties, makes him now do  honour, now dishonour, honour his enemy and desert his friend,  like a courtezan seduces him, makes him abstain from meditation and the perfect exercise of virtue,  causes him to fall  into hell, the womb of a beast, or the world of Yama, makes  him like Devadatta and Udraka in conduct. So he must  regard the greed of gain and honour.
[法護譯] 彼經又云：佛言：慈氏！此初行菩薩獲惠力財，遠離非分名聞利養，彼名利者是為過失。見無益語、見世俗語、世俗睡眠、世俗事業、世俗戲論，應當遠離，是為過失。以要言之，佛言：慈氏！若菩薩摩訶薩應當觀察，名聞利養發生貪染、破壞正念，於得不得勿作高下。又應觀察名聞利養起愚癡暗作慳種類，發生諂誑資益己身，無慚無愧離四聖種。如諸佛說，名聞利養應善觀察，起諸驕慢輕慢師尊是魔羅分，一向放逸破壞善根，如金剛雹及霹靂火。又名利者，化知識家多種愛樂詣非親里，而復起惱迷覆知覺，向所愛事倍生憂戚。又名利者，失四念處，減劣白法壞四正斷。由前後利養破壞神通，遠離善人近惡知識，於他眷屬常愛合集。又復遠離無量禪定，墮大地獄、琰魔羅界、畜生胎藏。應觀察名聞利養如天授水。
[參考]發覺淨心經卷上
佛言：彌勒！其初行菩薩捨家出家未得智力者，雖捨資財供養之事，應須觀利養名聞諸患，應疾須捨世間言話，須觀世間言話過患，應捨樂多說，應觀多說過患，應捨樂睡眠，應觀睡眠過患，應捨樂作諸業，應觀世間諸業過患，應捨樂戲，應觀樂戲過患。……
佛告彌勒：菩薩於中當觀利養不令生欲。作如是觀，因利養故生欲，損自己行，心生瞋恨諸患。應當觀利養生癡愚，生我慢故；當觀利養生妬嫉故；當觀利養生妖幻成就愛味故；當觀利養生諂曲故；當觀利養離四聖種故；當觀利養無所羞愧，一切諸佛不許可故；當觀利養生於我慢貢高，尊者邊不生愛敬，一切人所不記錄故；當觀利養是助眾魔，一向放逸根本故；當觀利養摧折諸善根，猶如雨雹故；當觀利養多諸雜穢故；當觀利養失知識朋友家故；當觀利養能生愛憎及憂惱故；當觀利養亂正念處，多污染故；當觀利養令白法羸弱，缺正勤故；當觀利養最有障礙，不得諸神通故；當觀利養欺誷，各說不善事故；當觀利養多有分別，思量造業故；當觀利養遠離諸樂，失禪定三摩跋提故；當觀利養猶如婬女，智慧寂靖遠離故；當觀利養墮地獄、餓鬼、畜生等惡道，如提婆達多、優陀羅迦聞行故。
punar atra eva āha | ādikarmikeṇa maitreya bodhisatvena prajñā-bala-ādhāna-prāptena lābha-satkāra-parivarjitena lābha-satkāra-doṣa-darśinā bhavitavyaṃ || pe ||彼經又云：慈氏！此初行菩薩已獲得、擁有智慧力，應遠離名聞利養，必須觀名聞利養過失。以要言之。
saṃgaṇikā-ārāma-parivarjitena saṃgaṇikā-ārāma-doṣa-darśinā bhavitavyaṃ |
應捨樂世間言話，須觀樂世間言話過患。
bhāṣya-ārāma-parivarjitena bhāṣya-ārāma-doṣa-darśinā bhavitavyaṃ |
應捨樂多說，應觀樂多說過患。
nidrā-ārāma-varjitena nidrā-ārāma-doṣa-darśinā bhavitavyaṃ |
應捨樂睡眠，應觀樂睡眠過患。
karma-ārāma-varjitena karma-ārāma-doṣa-darśinā bhavitavyaṃ |
應捨樂作諸業，應觀樂作諸業過患。
prapañca-ārāma-varjitena prapañca-ārāma-doṣa-darśinā bhavitavyaṃ || pe ||
應捨樂戲，應觀樂戲過患。以要言之。
1)iha maitreya bodhisatvena mahāsatvena rāga-saṃjanano lābha-satkāraḥ pratyavekṣitavyaḥ | 慈氏！此中，菩薩摩訶薩應當觀察，名聞利養能生貪染。
2)smṛti-vidhvaṃsana-karo lābha-satkāraḥ pratyavekṣitavyaḥ |
應當觀察，名聞利養能令正念破壞。
3)lābha-alābhatayā unnāma-avanāma-karo lābhasatkāraḥ pratyavekṣitavyaḥ |
應當觀察，由於得或不得，名聞利養能令心高、下。
4)moha-utpādano lābhasatkāraḥ pratyavekṣitavyaḥ |
應當觀察，名聞利養能令愚癡生起。
5)kula-mātsaryā-adhyavasāno lābhasatkāraḥ pratyavekṣitavyaḥ |
應當觀察，名聞利養傾向家族中慳吝。
6)ātma-artha-niṣpādanatayā śāṭhya-utpādano lābhasatkāraḥ pratyavekṣitavyaḥ |
應當觀察，由於個人的利益的形成，名聞利養能令諂曲生起。
7)catur-ārya-vaṃśa-parivarjanatayā āhrīkya-anapatrāpya-saṃjanano lābhasatkāraḥ pratyavekṣitavyaḥ | 應當觀察，由於捨離四聖種，名聞利養能令無慚無愧生起。
8)evaṃ sarva-buddha-ananujñāno lābhasatkāraḥ pratyavekṣitavyaḥ |
應當觀察，如是名聞利養，一切諸佛不許可。
9)māna-mada-utpādano lābhasatkāraḥ pratyavekṣitavyaḥ |
應當觀察，名聞利養能令驕慢生起。
10)gurūṇām avamānano lābhasatkāraḥ |名聞利養能令輕慢師尊。
11)mārapakṣo lābhasatkāraḥ |名聞利養是魔羅分。
12)ekānta-pramāda-mūlaḥ kuśala-mūla-apaharaṇo lābhasatkāraḥ |
名聞利養以一向放逸為根，能破壞善根。
13)vidyuc-cakra-aśani-sadṛśo lābhasatkāraḥ | 名聞利養如閃電輪及霹靂。
14-17)bahu-paligodha-paliguddho mitra-kula-bhikṣāda-kula-avalokano daurmanasya-saṃjananaḥ | buddhi-vibhrāmaṇo lābhasatkāraḥ priya-vastu-pariṇāmanatayā śoka-bhājano lābhasatkāraḥ |名聞利養，多諸渴望與貪著。名聞利養，對於善友家、施主家的關懷，能令憂愁生起。名聞利養，能令覺慧迷覆。由於轉向於可愛事物，名聞利養，令其領受憂戚。
18-20)catuḥ-smṛty-upasthāna-saṃmoṣaṇaḥ śukla-dharma-durbalī-karaṇaḥ catuḥ-samyak-prahāṇa-parihāṇa-karaṇo lābhasatkāraḥ |名聞利養，能令四念處忘失。名聞利養，能令白法羸弱。名聞利養，能令四正斷破壞。
21)ṛddhy-abhijñā-parihāṇa-karaṇaḥ |名聞利養，能令通智破壞。
22)pūrvaṃ satkāra-paścād asatkāra-karaṇaḥ |名聞利養，能令先前恭敬，之後不恭敬。
23)amitra-satkaraṇa-mitra-prahāṇo lābhasatkāraḥ |名聞利養，能令恭敬惡友，傷害善友。
24)para-abhisaṃdhānatayā gaṇikā-sadṛśaḥ |名聞利養，由於於他眷屬常愛合集，猶如妓女。
25)dhyana-apramāṇa-parivarjanaḥ |名聞利養，能令遠離禪定、四無量。
26)naraka-tiryag-yoni-yama-loka-prapātano lābhasatkāraḥ |
名聞利養，能令墮地獄、畜生胎藏、琰魔羅界。
27)devadatta-udraka-samācāro lābhasatkāraḥ pratyavekṣitavyaḥ ||
應當觀察，名聞利養，能令他如同提婆達多、優陀羅迦的行為。

8. ime evaṃrūpā maitreya lābhasatkāre ādīnavā ye bodhisatvena pratyavekṣitavyāḥ | pratyavekṣya cālpecchatāyāṃ rantavyaṃ na paritaptavyaṃ | tat kasya hetoḥ | alpecchasya hi maitreya imae evaṃrūpā doṣā na bhavanti na cāsyāntarāyā bhavanti buddhadharmāṇāṃ | anirviṇṇaś ca bhavati gṛhipravrajitebhyaḥ | anurakṣaṇīyaś ca bhavati devamanuṣyāṇāṃ pariśuddhāśayasthitaḥ | asaṃtrastaś ca bhavati sarvadurgatinipātebhyaḥ | annabhibhūtaś ca bhavati tarjanāvigataḥ | asaṃhāryaś ca bhavati māraviṣayavimuktaḥ | adharṣaṇīyaś ca bhavati sarvavyasanaiḥ | abhilaṣaṇīyaś ca bhavati devamanuṣyāṇāṃ dhyānābhyāsāvasthitaḥ [doubtful] | spaṣṭaś ca bhavati māyāśāṭhyaprahīṇo 'pramattaś ca bhavati pañcakāmaguṇadoṣadarśī yathāvādī tathākārī bhavaty āryavaṃśe sthitaḥ | abhilaṣitaś ca bhavati vidvadbhiḥ sabrahmacāribhiḥ | imāṃ maitreya evaṃrūpām anuśaṃsāṃ viditvā paṇḍitena bodhisatvenādhyāśayenālpecchatāyāṃ rantavyaṃ | alpecchatā āsevitavyā sarvalābhasatkaraprahāṇāyeti ||
[英譯][106] " These are the evil results, Maitreya, which the  Bodhisatva must regard as inherent in the greed of gain and  honour. With this view, he must rejoice in having modest  wants, and must not torment himself. And why so ? For the  man of modest wants, Maitreya, has no faults of this kind,  nor anything to hinder his becoming a Buddha. He is not  moody with householders or members of the Order ; he is  worthy of the protection of gods and men, as abiding in his  pure principles ; whatever calamity may befall, he is undismayed ; he is not overcome when assailed by threats ; not  to be caught, being released from Mara's domain ; not to be  tempted by any vice ; beloved both by gods and men ; ever  abiding in the practice of ecstatic meditation, he becomes pure ;  devoid of all guile and cunning, perceiving the mischief of the  five pleasures of sense, he is vigilant ; a man of his word, by  living in a good caste ; beloved by the wise and the chaste.  Such, Maitreya, are the blessings which the Bodhisatva who is  wise must recognize, and therefore must take delight in a  resolution towards moderation in his wants. Therefore one  must cherish moderation so as to put an end to the greed of  gain and honour."
[法護譯]佛言：慈氏！彼名聞利養有如是等行相，菩薩應當如實觀察。以觀察故，無有厭怖亦無悔惱。所以者何？於是行相無厭怖者得無過失，唯樂佛法得無間斷，在家出家隨所守護，若天若人住清淨心得無驚怖。設墮一切惡道不為逼惱，遠離呪詛解脫魔境得無傾動，諸耽湎者之所敬仰，住定學者之所樂見，斷除諂誑而獲正直。是五欲樂是為過失，安住聖種如說修行，諸梵行者之所喜見。慈氏！如是行相功德，智者了知。菩薩深心住於少欲，樂少欲者即斷一切名聞利養。
[參考]發覺淨心經卷上
彌勒！菩薩應當如是觀察利養，觀察利養已。如是觀時，意樂少欲，能無有悔。所以者何？彌勒！少欲菩薩無有如是等諸過患，當為諸佛法器，不隨出家及在家之所欺慢，能無恐畏，得清淨信，一切惡道皆無恐怖，不被降伏，遠離一切愛味，離諸魔境當得解脫，一切諸佛所歎，天人所愛念，不染著諸禪定。親近故，當生歡喜離於諂曲，當不放逸觀五慾諸患，如出言不異住於諸聖種性梵行者常觀。彌勒！智者菩薩觀如是諸功德，當應須遠離利養名聞，正心住於知足，應當滅一切貪欲。
ime evaṃrūpā maitreya lābhasatkāre ādīnavā ye bodhisatvena pratyavekṣitavyāḥ |
慈氏！於名聞利養中，有如是等行相的眾過患，菩薩應當觀察。
pratyavekṣya ca alpa-icchatāyāṃ rantavyaṃ na paritaptavyaṃ |
已觀察之後，應當樂於少欲，不應當令己熱惱。
tat kasya hetoḥ | 所以者何？
1-2)alpecchasya hi maitreya ima evaṃrūpā doṣā na bhavanti na ca asya antarāyā bhavanti buddha-dharmāṇāṃ | 慈氏！少欲者沒有如是等行相的眾過患。這位少欲者沒有任何事物能障礙他成佛。（這位少欲者沒有任何佛法的障礙。）
3)anirviṇṇaś ca bhavati gṛhi-pravrajitebhyaḥ | 他不會為在家者與出家者所厭惡。
4)anurakṣaṇīyaś ca bhavati deva-manuṣyāṇāṃ pariśuddha-āśaya-sthitaḥ |
他值得天與人的守護，當他安住於清淨意樂時。
5)asaṃtrastaś ca bhavati sarva-durgati-nipātebhyaḥ | 墮於一切惡道，皆無恐怖。
6)anabhibhūtaś ca bhavati tarjanā-adhigataḥ | 不被降伏，當他被威脅所攻擊時。
7)asaṃhāryaś ca bhavati māra-viṣaya-vimuktaḥ | 不會被抓，當他解脫魔境時。
8)adharṣaṇīyaś ca bhavati sarva-vyasanaiḥ | 不會為任何災難所攻擊。
9)abhilaṣaṇīyaś ca bhavati deva-manuṣyāṇāṃ 為天與人所愛念。
10)dhyāna-abhyāsa-avasthitaḥ [doubtful] | spaṣṭaś ca bhavati
住於定的薰習中，他變成清淨。
11)māyā-śāṭhya-prahīṇo 'pramattaś ca bhavati pañca-kāma-guṇa-doṣa-darśī
他斷除諂誑，他不放逸，見到五妙欲的過失。
12)yathāvādī tathākārī bhavaty ārya-vaṃśe sthitaḥ | 如是說，如是行。安住於聖種。
13)abhilaṣitaś ca bhavati vidvadbhiḥ sabrahmacāribhiḥ | 為有智者、諸梵行者所愛念。
imāṃ maitreya evaṃrūpām anuśaṃsāṃ viditvā paṇḍitena bodhisatvena adhyāśayena alpecchatāyāṃ rantavyaṃ | 慈氏！如是行相勝利，有智慧的菩薩知道之後，應該深心樂於少欲。
alpecchatā āsevitavyā sarvalābhasatkaraprahāṇāya iti || 應樂少欲，為斷一切名聞利養。

9. saṃgaṇikām adhikṛtyāha | vijahya rāgaṃ vijahya doṣaṃ na tiṣṭhate saṃgaṇikāsu yogī | bhavaty asau tatpravaṇas tannimnaḥ | etena doṣeṇa ratiṃ na kuryāt | auddhatya hāsyaṃ ca tathā vitarkā | bhavanty amī saṃgaṇikāsu sarve || saṃkīrṇacārī hi bhavaty asaṃvṛtaḥ | karoti yaḥ saṃgaṇikām asārām || lokasya mantreṣu ramanti bālā | hīyanti cehāgrakathāsu bālāḥ | pradoṣa vardhenti vitarka utsadā | etena doṣeṇa na tatra rājate || na vardhate cāpi śrutena bhikṣuḥ | ayuktamantreṣu ratiṃ janitvā | tasmāt parityajya ayuktamantrān | dharme ratiṃ vindatha nityakālam || sahasraśo 'ṣṭhāni mayā svakāni | tyaktāni bodhiṃ pratikāṅkṣa tarhi | na cāsmi tṛptaḥ śṛṇumāna dharmaṃ | te khedam eṣyanti śṛṇonta dharmam || sarveṇa sarvaṃ parivarjanīyā | ayuktamantrāś ca aśiṣṭamantrāḥ | dharme vare tatra ratiṃ janetha | yo durlabhaḥ kalpaśatair annekaiḥ || vane vasantena guṇārthikena | parasya doṣā na hi vīkṣitavyāḥ | ahaṃ viśiṣṭo 'ham eva śreṣṭho | na eva cittaṃ samupādanīyam || mado 'yaṃ sarvapramādamūlo | na hīnabhikṣū avamanyitavyāḥ | anupūrva eṣo iha śāsanasya | naikena janmena labhate bodhim ||
[英譯] As touching the delight in society, it is thus written.   " Avoiding passion, avoiding fault, the devotee does not  mix in society : bent and devoted he is to this end ; so he  would not take delight in that fault.   " Pride, laughter, and also wrangling, all these are found in  society : wicked and unrestrained is the life of him who frequent  vain society. " The fools delight in worldly talk ; the fools renounce  converse on higher things in this life ; [107] strife and superfluity of wranglings increase ; on account of that fault [the  Bodhisatva] is not to be found amongst them. " And the Brother also does not thrive by learning when  once he has set his affection on improper talk : therefore eschew  improper talk, and take your delight in the Law continually.   " A thousand times did I give up my members, because  each time I longed for enlightenment ; never did I get my fill  in hearing the Law ; but they will be wearied in listening to  the Law. ' Altogether to be eschewed is talk improper and unhallowed : thus set your affection upon the precious Law, which  is hard to attain in many a hundred ages.   " He who lives in the forest, virtue his quest, must not pry  about for a neighbour's fault, nor must he allow the thought  to rise, that he alone is the elect, he best alone.   [108] " Such infatuation is the root of all heedlessness :   even lowly Brethren are not to be despised : this is the regular  course of the gospel in the world, in one birth none can  obtain enlightenment."
[法護譯] 論曰：無益語，今當說。遠離貪毒愚癡過失，不住無益語者，一心得決定解；如尋戲調，諸無益語愛樂修作是為過失，不修威儀及微細行。若無益語言、愛樂不堅牢世，是說隨順愚夫。若聞比丘不如理言，生愛樂已而常尋求，即便增長如是過失。是故棄捨不如理言，常知法樂，臨命終時自捨千身求菩提道，聞法無厭。設若疲極，由聞法故，一切時處悉皆遠離不如理言、不愛樂言，於最上法樂生難得想，經無量劫住山林中。應知於他功德利益勿求其短，若謂我為最上殊勝，勿取是心，是慢為諸放逸之本。此下劣比丘亦勿陵蔑。漸如是教，非止一生，得證菩提故。
[參考]發覺淨心經卷上
作是語已，彌勒菩薩白佛言：世尊！菩薩云何觀於世間言說過患？何者是世間言說諸患？然菩薩觀已樂獨行，然無有悔。佛答言：彌勒！世間言說有二十種諸患，應當須觀，菩薩觀時樂獨行。何者二十？不護身行；不護口行；不護意行；當有雜欲行；多有瞋恚；多有愚癡；彼於世間多有言說；於出世間減損言說；親近不敬法；遠離正法；魔得其便；當行放逸；令向放逸；多有分別；觀減於多聞；當不得奢摩他、毘婆舍那；當速成非梵行；於信佛中減；於信法僧減。彌勒！此等二十諸患世間言說，若菩薩觀如是等已，樂獨行而不疲倦。
爾時世尊，欲重宣此義，而說偈言：
捨戒遠離於寂靜，若有喜樂世間話，彼雜染著向破戒。復有如是諸過患，
調戲多笑及分別。彼有如是世間話，當有雜行無攝撿。若作世間親近話，
愚癡世間樂智法，無智損減上談話，增長放逸饒分別。若作世間親近話。
此亦不增於多聞。不合言說彼生樂。恒常減損諸禪定。獨坐世間心思惟，
世間思惟何有定，不得寂定無正觀，是故彼無勝梵行。若作親近世間話，
彼於佛邊無敬心，亦於聖僧不崇仰，捨彼最上最勝法。若當親近世間話，
我昔捨身數千分，為求無上菩提緣，不曾厭離聞正法。彼等當捨不勤劬，
不樂男女及婦妾。我昔捨位及資財，為於一偈四句故，智者何故不聞法？
一切一切處當捨，亦不和合染語言，彼於勝法無娛樂，難得百劫成就者。
欲當解脫修功德，莫問世間所作者，不為自利無涅槃，若有所問為衣食，
以此為勝可稱讚。若見比丘言善來，為汝設座汝來坐，各各當話於法事，
善得難得人身已，汝頗增長白法不？讀誦及諸禪定中，比丘應作如是問。
如來涅槃去已後，當有法教破壞毀。有諸比丘無威儀，愛樂眾中捨蘭若，
利養錢財衣服等，晝夜恒常共論說。睡眠不動於夢中，見於耕犁及苗稼，
此等凡夫知失已，向於惡道三趣生。當生歡喜踊躍已，應住樹林如犀牛，
住於蘭若求樂故，於時勿見他過失。我是最勝眾第一，應當莫生如是心，
此是憍慢放逸本，如是比丘莫輕賤。次第於此法教中，不可一時即解脫，
雖見比丘破禁戒，但信諸佛法及僧。於彼莫求他過患，此為彼作解脫因，
難攝諸欲及瞋恚，於中自在莫放逸。諸法熏修未得時，莫以破戒棄捨彼，
若息勤心不精進，此最名為不進者。修勤不見他過失，思惟正道脫苦故，
是故比丘欲求德，應須當捨非法語，勤劬歡喜踊躍已，猶如犀牛住空閑。
saṃgaṇikām adhikṛtya āha | vijahya rāgaṃ vijahya doṣaṃ na tiṣṭhate saṃgaṇikāsu yogī | 關於無益語，如是說。遠離貪、遠離過失，瑜伽行者不住無益語。
1)bhavaty asau tatpravaṇas tannimnaḥ | etena doṣeṇa ratiṃ na kuryāt |
這個結果是他向於無益語、專注於無益語。以此過失，他不樂於無益語。
auddhatya hāsyaṃ ca tathā vitarkā | bhavanty amī saṃgaṇikāsu sarve ||
調戲、多笑及分別。這些都存在於無益語。
2)saṃkīrṇacārī hi bhavaty asaṃvṛtaḥ | karoti yaḥ saṃgaṇikām asārām ||
若作無益、無價值語，有雜行、無律儀。
3)lokasya mantreṣu ramanti bālā | hīyanti ca iha agra-kathāsu bālāḥ |
諸愚癡者樂於世間言說。而且，諸愚癡者於上妙的談話，損減。
pradoṣa vardhenti vitarka utsadā | etena doṣeṇa na tatra rājate ||
令邪惡增長，令分別過量增長。以此過失，在這個地方，他不應出現。
4)na vardhate ca api śrutena bhikṣuḥ | ayukta-mantreṣu ratiṃ janitvā |
又，於不合道理的言說，已生起樂著。比丘於學習不能增長。
tasmāt parityajya ayukta-mantrān | dharme ratiṃ vindatha nitya-kālam ||
是故，應該棄捨不如理言說。你們應該長時間在法中得到快樂。
5)sahasraśo 'sthīni mayā svakāni | tyaktāni bodhiṃ pratikāṅkṣa tarhi |
我過去已經捨棄身體的次數有一千次，每次都是為求無上菩提。
na ca asmi tṛptaḥ śṛṇumāna dharmaṃ | te khedam eṣyanti śṛṇonta dharmam ||
聽聞正法時，我不會滿足。但是，聽聞正法時，他們將會是厭倦。
6)sarveṇa sarvaṃ parivarjanīyā | ayukta-mantrāś ca aśiṣṭa-mantrāḥ |
一切時處悉皆當遠離不如理言與不文雅言。
dharme vare tatra ratiṃ janetha | yo durlabhaḥ kalpa-śatair anekaiḥ ||
對於這最上法，你們要生起愛樂。那個法難得，經過無量百劫才得以聽聞到。
7)vane vasantena guṇa-arthikena | parasya doṣā na hi vīkṣitavyāḥ |
這位住於林中，渴求功德者，不應該見他人的過失。
ahaṃ viśiṣṭo 'ham eva śreṣṭho | na eva cittaṃ samupādanīyam ||
我是最勝、我是第一。不應該生起這樣的心。
8)mado 'yaṃ sarva-pramāda-mūlo | na hīna-bhikṣū avamanyitavyāḥ |
此憍慢是一切放逸的根本。對於下劣比丘也不可以輕賤。
anupūrva eṣo iha śāsanasya | na ekena janmena labhate bodhim ||
在這個世間上，於此法教中是逐漸次第成就。僅以一生，沒有一個人得證菩提。

10. atreva bhāṣyārāmam adhikṛtyāha | agauravo bhoti śrutena matto | vivādamantreṣu niviṣṭa bhoti | muṣitaśrutiś cāpi asaṃprajanyo | bhāṣye ramantasya ime hi doṣāḥ ||adhyātmacintātta [doubtful] sudūra bhotī | cittaṃ na kāyaś ca prasanna bhoti | unnāmanāmāni bahūni gacchatī | bhāṣye ramantasya ime hi doṣāḥ || saddharmacittāt tu praṇaṣṭu bālāḥ | sukarkaśo bhoti asnigdhacittaḥ | vipaśyanāyāḥ śamathāc ca dūre | bhāṣye ramantasya ime hi doṣāḥ || agauravo bhoti sadā gurūṇāṃ | paligodhamantreṣu ratiṃ janitvā | asārasthāyī parihīṇaprajño | bhāṣye ramantasya ime hi doṣāḥ || amānito devaguṇaiḥ sa bhoti | nāpy asya tasmin spṛha saṃjananti | pratisaṃvidāto bhavatī vihīno | bhāṣye ramantasya ime hi doṣāḥ || paribhāṣyate cāpi sa paṇḍitebhiḥ | ye kacid astī pṛthakāyasākṣī [doubtful] | nirarthakaṃ jīvitu tasya bhotī | bhāṣye ramantasya ime hi doṣāḥ ||
sa śocate kālu karotu bālaḥ | pratipatti hīno 'smi kim adya kuryāṃ | suduṣkhito bhoti alabdhagādho | bhāṣye ramantasya ime hi doṣāḥ || calācalo bhoti tṛṇaṃ yatheritaṃ | vicikitsate evam asau na saṃśayaḥ | na tasya jātū dṛḍha buddhi bhotī | bhāṣye ramantasya ime hi doṣāḥ || naṭā yathā tiṣṭhati raṅgamadhye | anyāna śūrāṇa guṇān prabhāṣate | svayaṃ ca bhotī pratipattihīno | bhāṣye ramantasya ime hi doṣāḥ || śaṭhaś ca so bhoti laghunirāśaḥ | punaḥ punaś cārabhate vivādam | so dūrato āryadharmasya bhotī | bhāṣye ramantasya ime hi doṣāḥ || saṃhṛṣyate satkrṭa alpasthāmaḥ | prakampate viprakṛto 'jānī | kapir yathā cañcalacitta bhotī | bhāṣye ramantasya ime hi doṣāḥ || pe || ramitva bhāṣyasmi ciraṃ pi kālaṃ | na vindate prītim ihātmasaukhyaṃ | varaṃ hi ekasya padasya cintanā | prītiṃ pade yatra labhed annantam || nekṣutvace sāram ihāsti kiñcin | madhye 'sti tatsāra supremaṇīyaḥ | bhuktvā tvacaṃ neha punaḥ saśakyaṃ | labdhuṃ nareṇekṣurasaṃ pradhānam ||yathā tvacaṃ tadvad avaihi bhāṣyaṃ | yathā rasas tadvad ihārthacintā [doubtful] | tasmād dhi bhāṣye tu ratiṃ vihāya | cintetha arthaṃ sada apramattāḥ ||
[英譯] In the same place he discusses delight in talk.   " These are the faults of the man who delights in talk.  Intoxicated with learning he loses respect, and becomes immersed in contentious talk. He becomes forgetful and undiscerning.   " He is far from thought centred on the inner self, neither  thought nor body is tranquil ; he falls into pride or despondency ; these are the faults of one who delights in talk. The fool is ready to fall away from thought on the Good  Law ; he is harsh and unkindly in heart, far from insight and  holy calm ; these are the faults of one who delights in talk. ' He ever lacks respect for teachers, [109] having conceived  an affection for talk about worldly desires ; abides in that  which is naught, is bereft of wisdom : such are the faults of  one who delights in talk.   " He receives no honour from the gods ; they conceive  no affection for him in that respect ; he is devoid of discernment :  such are the faults of one who delights in talk.   " He is reproved also by wise men, such as are eyewitnesses   from time to time, his life is aimless : such are the faults of one  who delights in talk.   " Suppose the fool has to die, he grieves :  I have achieved  nothing, what am I to do this day ? ' He is plunged in an  abyss of sorrow. Such are the faults of one who delights in  talk.   "He is unstable as grass waving in the wind ; so wavers  he, be sure ; never is his mind firmly fixed : such are the faults  of one who delights in talk.  [110] "He is like an actor who stands on the stage and  recites the virtues of other heroes, and yet has no achievements  of his own to tell : such are the faults of one who delights in  talk.   " A hypocrite he is, frivolous, hopeless, wrangles again and  again, far is he from the true religion : such are the faults of  one who delights in talk.   " When he is well treated he is thrilled with delight, lacking  steadfastness ; being ignorant, when ill treated, he cowers for like an ape, his mind is fickle : such are the faults of one who  delights in talk. . . .   " When for a long time he has enjoyed his spell of talk, he  finds no satisfaction or inward joy ; now to think of one  subject is better, in which he may find lasting joy.   " Not in the husk of the sugar-cane is any sweetness ; in  the middle its sweetness is, which is so delightful ; it is not  possible in this world for what is best in the sugarcane to be  enjoyed if only one chew the husk.   [111] " What the husk is, in this world is talk ; what is  the juice, that is meditation on a good thing ; therefore ye  must eschew all delight in talk, and think of what is good with  unceasing vigilance."
[法護譯] 論曰：世俗語，我今當說。彼聞惛醉、樂起鬪諍、獲不尊重。由所說言，失念及不正知，是為過失。由所說言，多競高名、極遠內思，若身若心不得輕安，是為過失。由所說言，愚夫自心生澁麁獷思入正法，遠離毘鉢舍那及奢摩他，是為過失。由所說言，於功德財常起愛樂，獲不尊重、住不堅牢，狹劣智惠，是為過失。由所說言減失所知，諸天不敬不生愛樂，是為過失。由所說言，於彼智者及眷屬等所餘身命現無義利，是為過失。由所說言，彼諸愚夫憂命終時，我何所作得如是苦？減失所知不得悟解，是為過失。由所說言，如草動植疑無楷決，不生實智，是為過失。由所說言，如伎藝者住戲場中別說功勤自以為得，減失所知，是為過失。由所說言，遠七聖財互生諂誑輕失彼得，是為過失。由彼說言，覃思研幾喜務怯弱，而不自知動本無體，是為過失。乃至不如實說我樂最上，此一句義於久遠時思惟尚未了知。云我樂得無量句義，譬如甘蔗堅硬皮中少有其味，人食皮已無復能得甘蔗甜味，是故廣說者如甘蔗皮；唯樂神變思擇義理者如甘蔗味，常無惛醉。
[參考]發覺淨心經卷下
爾時彌勒菩薩白佛言：希有，世尊！世間人聚集言話，乃有如此多濁過患，無有功德和合。此世間言話者，但增長諸煩惱，於白法中當作虛妄。世尊！何有智者菩薩求功德者，聞此世間過患語已，當不樂獨行。世尊！云何菩薩樂於多言復觀諸患？菩薩若觀時樂擇真義，後更無悔。佛言：彌勒！於中菩薩當觀二十種諸患樂多言者。何等為二十？彌勒！樂多話者當無敬心，以多聞故；我慢放逸，於語言思惟當染著；當失本念，無有自正念；所作事當不正威儀，不能伏身心；所行之處身不周正，失於法忍；身心剛強難可迴屈；遠離於奢摩他、毘婆舍那；所作語言不知時節，語言穢濁；當貪飲食；不得聖智；諸天龍等所不敬重；所得辯者常恒輕賤；後當常悔；不住於正，行當輕躁；不能滅斷諸疑行，行之時猶如那吒唯隨逐聲；當順諸欲功德，識隨順流；謗正法，以不觀如實故；所望之處數數發起，動處不動不動處動，應得供養而復不得，以心不調伏故；隨他所牽，以不穿法界故；隨諸煩惱所牽，諸根不調伏故。彌勒！樂多言菩薩有此等二十諸患，唯信知音聲，不觀正義者。
爾時世尊，欲重宣此義，而說偈言：
多聞如醉無敬心，勞亂言語依倚住，忘失正念無正智，樂於多言如是患。
於內思惟甚為遠，身無寂定心亦然，行動俯仰不屈伸，樂於多言如是患。
正法思惟忘失意，唯有乾鞕無潤心，禪定止觀皆遠離，樂於多言如是患。
尊者勝邊無敬意，恒常樂於諍競言，住處不堅顛倒意，樂於多言如是患。
於諸天眾不恭敬，諸龍夜叉不念彼，於後無有諸辯才，樂於多言如是患。
有諸智者恒呵責，所有應當證身者，彼壽虛然無有利，樂於多言如是患。
彼癡命終時有悔，我被虛誑今何言，彼當記說有眾苦，樂於多言如是患。
輕躁猶如風吹草，有諸疑心不能決，彼無堅意不能定，樂於多言如是患。
猶如那吒在戲場，說他猛健諸功德，彼時亦復如那吒，樂於多言如是患。
彼於耳聞樂染心，彼愛音聲離正智，如有思惟不正道，樂於多言如是患。
彼當諂曲最無望，數數還發諍競事，於諸聖行最為遠，樂於多言如是患。
動作有為念無勢，他問聖德恒輕動，猶如獼猴躁擾心，樂於多言如是患。
彼人癡者被他使，自智無有正定意，被諸煩惱隨順助，樂於多言如是患。
彼當亂眼及耳鼻，舌身及意亦復亂，諸根一切皆亂行，樂於多言如是患。
無智雖求多言語，求於諸法意不倦，彼當不受喜樂法，然心不喜於一念。
甘蔗莖幹皮不堅，然彼心中味最上，不以壓皮令有味，其味不離於甘蔗。
如皮多言既如是，如汁思義亦復然，是故多言樂遠離，思惟正義莫放逸。
義味法味勝於眾，解脫之味亦為妙，此是味中最上味，何故智者不獨行？
如是多言覺知已，如是最勝義功德，若有智者欲學道，於彼真義應思惟。
是故遠離無利言，欲求真如勝義者，應須親近最勝法，當住於此證勝道。
atra iva bhāṣya-ārāmam adhikṛtya āha | 在這經文裡，關於樂於談話，有說到。
1)agauravo bhoti śrutena matto | vivāda-mantreṣu niviṣṭa bhoti |
已沈醉於聞法的他會失去對於法的尊重。他會陷入於諍論的談話。
muṣita-śrutiś ca api asaṃprajanyo | bhāṣye ramantasya ime hi doṣāḥ ||
對於所聽聞的法，忘失及不正知（失去識別的能力）。當正樂於談話時，這些是過失。
 2)adhyātma-cintāt tu sudūra bhotī | cittaṃ na kāyaś ca prasanna bhoti |
對於內心的思惟，變成甚為遙遠。不管是心或身，變成不平靜。
unnāma-nāmāni bahūni gacchatī | bhāṣye ramantasya ime hi doṣāḥ ||
他落入傲慢或沮喪。當正樂於談話時，這些是過失。
3)sad-dharma-cittāt tu praṇaṣṭu bālāḥ | sukarkaśo bhoti asnigdha-cittaḥ |
對於正法的心，愚夫們從此失去。他變成麁獷，心中不柔和。
vipaśyanāyāḥ śamathāc ca dūre | bhāṣye ramantasya ime hi doṣāḥ ||
遠離毘鉢舍那及奢摩他。當正樂於談話時，這些是過失。
4)agauravo bhoti sadā gurūṇāṃ | paligodha-mantreṣu ratiṃ janitvā |
他常常不尊重老師們。對於世間欲求的言論，已經生起愛樂之後。
asāra-sthāyī parihīṇa-prajño | bhāṣye ramantasya ime hi doṣāḥ ||
他就安住於無價值之處，他的智惠是狹劣的。當正樂於談話時，這些是過失。
5)amānito devagaṇaiḥ sa bhoti | na apy asya tasmin spṛha saṃjananti |
諸天不恭敬於他，在那時候，於他也不生愛樂。
pratisaṃvidāto bhavatī vihīno | bhāṣye ramantasya ime hi doṣāḥ ||
他失去諸辯才。當正樂於談話時，這些是過失。
6)paribhāṣyate ca api sa paṇḍitebhiḥ | ye kacid astī pṛthakāyasākṣī [doubtful] |
諸智者也呵責於彼。那些智者們都是見證者。
nirarthakaṃ jīvitu tasya bhotī | bhāṣye ramantasya ime hi doṣāḥ ||
見證什麼呢？他的生命沒有目標（生命空過，沒有得到什麼好處）。當正樂於談話時，這些是過失。
7)sa śocate kālu karotu bālaḥ | pratipatti hīno 'smi kim adya kuryāṃ |
這位愚夫命終時，他憂傷：我沒有成就任何事情，我現在該怎麼辦呢？
suduṣkhito bhoti alabdha-gāḍho | bhāṣye ramantasya ime hi doṣāḥ ||
他是有苦惱的，陷入於一無所得的憂傷中。當正樂於談話時，這些是過失。
8)cala-acalo bhoti tṛṇaṃ yathā īritaṃ | vicikitsate evam asau na saṃśayaḥ |
他輕躁不定，猶如風中草搖擺。毫無疑問的，他如是處於疑慮中。
na tasya jātū dṛḍha buddhi bhotī | bhāṣye ramantasya ime hi doṣāḥ ||
他的心決定不會堅固。當正樂於談話時，這些是過失。
9)naṭā yathā tiṣṭhati raṅga-madhye | anyāna śūrāṇa guṇān prabhāṣate |
他猶如演員在戲場中，宣說其他英雄的功德。
svayaṃ ca bhotī pratipattihīno | bhāṣye ramantasya ime hi doṣāḥ ||
然而，他自己卻沒有什麼成就可以說。當正樂於談話時，這些是過失。
10)śaṭhaś ca so bhoti laghu-nirāśaḥ | punaḥ punaś ca ārabhate vivādam |
他是諂曲的、輕浮的、無望的。數數引發諍論。
so dūrato ārya-dharmasya bhotī | bhāṣye ramantasya ime hi doṣāḥ ||
他離聖者的法很遠。當正樂於談話時，這些是過失。
11)saṃhṛṣyate satkrṭa alpa-sthāmaḥ | prakampate viprakṛto 'jānī |
 當他被善加對待的時候，欣喜若狂，缺乏穩定。沒有智慧的他，當被惡意對待的時候，內心激動。
kapir yathā cañcala-citta bhotī | bhāṣye ramantasya ime hi doṣāḥ || pe ||
猶如獼猴，其心躁動。當正樂於談話時，這些是過失。
12)ramitva bhāṣyasmi ciraṃ pi kālaṃ | na vindate prītim iha ātma-saukhyaṃ |
當他長時間地樂於談話中，他找不到喜悅，或內心的快樂。
varaṃ hi ekasya padasya cintanā | prītiṃ pade yatra labhed anantam ||
因為，對於一句的意思（單一主題）去思考，反而比較好。在那裡，他可以找到無邊的喜悅。
13)na ikṣu-tvace sāram iha asti kiñcin | madhye 'sti tatsāra supremaṇīyaḥ |
在甘蔗的外皮中，沒有任何甜味。在中間，有它的甜味，那是十分令人喜愛的。
bhuktvā tvacaṃ na iha punaḥ saśakyaṃ | labdhuṃ nareṇa ikṣu-rasaṃ pradhānam ||
在這個世間中，不可能在咬完外皮之後，這個人就已經得到主要的甘蔗甜味。
14)yathā tvacaṃ tadvad avaihi bhāṣyaṃ | yathā rasas tadvad iha artha-cintā [doubtful] |如甘蔗皮，類似於此，在這個世間就是談話。如甜味，類似於此，在這個世間就是思擇義理。
tasmād dhi bhāṣye tu ratiṃ vihāya | cintetha arthaṃ sada apramattāḥ ||
因此，於多言愛樂已遠離之後，你們應該思惟正義，不要放逸。

11. nidrārāmam adhikṛtyāha | mahac ca so vardhati mohajālaṃ | vicikitsako bhoti sa dṛṣṭiprāptaḥ || dṛṣṭīkṛtāny asya bahūni bhontī | yasmāna middhe 'bhiratiṃ prayāti || prajñā ca teṣāṃ bhavatī sudurbalā | parihīyate buddhi na tasya bhoti | jñānāc ca so hīyati nityakālaṃ | yasmāna middhe 'bhiratiṃ prayāti ||
kusīda ajño 'laso 'prajño 'manuṣya avatāra labhenti tasya | viheṭhayante ca vane vasantaṃ yasmāna middhe 'bhiratiṃ prayāti || kuśalena cittena sadā annarthiko | dharme ca chando na hi bhoti tasya | adharmakāyaś ca sa bhoti bhūyo yasmāna middhe 'bhiratiṃ prayāti || saddharmachandena vihīnamūḍhaḥ parihoyate sarvaguṇehi bālaḥ | śuklaṃ ca ghāteti tamo 'dhigacchatī | yasmāna middhe 'bhiratiṃ prayāti || aviśārado bhoti pralīnacittaḥ | prāmodya tasyo bhavatī na nityaṃ | nidrayāpagrastaḥ śithilāṅga bhotī | yasmāna middhe 'bhiratiṃ prayāti ||
ātmā tu jñātvā ca kusīdaprāptaḥ īrṣyāyate vīryabalair upetān | vīryānvitānāṃ ca avarṇa bhāṣate yasmāna middhe 'bhiratiṃ prayāti || pe || yat sarvaduṣkhasya tamasya nāśanaṃ | apāyaparivarjanatayā mūlaṃ | sarvehi buddhair hi sadā praśastaṃ | taṃ vīryam āryaṃ satataṃ bhajasva ||
[英譯] Of delight in sloth it is written :   " He wraps him in a great and increasing net of error ; he  becomes a doubter, and falls into heresy ; many an act of his  is done in heresy, when a man delights in sloth. Their judgment becomes weak ; a man's wit leaves him,  nay is absent altogether ; wisdom he loses for ever, when he  delights in sloth.   "He is lazy, idle, without judgment ; goblins find their  occasion against him, and wound him as he lives alone in the  forest, when a man delights in sloth.   " He has no desire for a wholesome mind ; he cares not for  the Law, nay his love is generally for the unlawful, when a  man delights in sloth.   " He is distracted and bereft of all desire for the true Law ;  the fool is lacking in every virtue ; he obstructs light and  himself falls into darkness, when a man delights in sloth.   [112] "He lacks readiness, he becomes desponding at heart,  his joy is not unbroken, swallowed up he is in sleep, his limbs  are slack, when a man delights in sloth." Himself unconsciously becoming a prey to laziness, he  grudges at those who are endued with manly strength, he  speaks ill of those that have manly strength, when a man delights in sloth. " That which is the destruction of all pain and darkness,  the principle which leads us to avoid perdition, the virtue that  has ever been praised by all Buddhas, that noble virtue  manliness ever keep in thy grasp.
[法護譯] 論曰：言耽著睡眠者，如彼偈云：謂若樂惛睡，造此多種見，彼得見得疑，增長大癡網。若樂惛睡者，智惠皆怯弱，而於悟解中，常時俱減失。若樂惛睡者，怠墮無智惠，設住深林中，非人得其便。若樂惛睡者，即樂非法欲，善心常不增，何由獲法樂？若樂惛睡者，愚蔽善法欲，壞白法功德，遍入諸黑暗。若樂惛睡者，封著無辯才，常生放逸心，纏綿身懈倦。若樂惛睡者，我知懈怠故，嫉彼勤力人，毀具足精進。乃至若除諸苦暗，即離於罪本，常親近勝勤，諸佛之所歎。
[參考]發覺淨心經卷下
爾時彌勒菩薩白佛言：希有，世尊！乃能善說多言過患。世尊！思惟正義有大功德。世尊！若欲求堅義者，菩薩欲著刀鎧甲仗，於虛偽語言應不樂習。世尊！菩薩云何樂於睡眠？當觀諸患，菩薩觀時應捨睡眠，勤發精進，不生疲倦。彌勒作如是語已，佛告彌勒菩薩云：彌勒！於中菩薩當觀二十種睡眠諸患。何等為二十？彌勒！夫有菩薩當樂睡眠者，當有懶墮，身體沈重，膚皮不淨；皮肉麁澁；諸大穢濁；威德薄少；飲食不消；體生創疱；多有懈怠；增長癡網；智慧羸弱；善欲疲倦；當趣黑闇；人不恭敬；稟質愚癡；多諸煩惱；心向諸使；於善法中而不生欲；一切白法能令減少；恒行驚怖之中；見精進者而毀辱之；至於大眾被他輕賤。彌勒！菩薩樂於睡眠，有如是等二十諸患。若菩薩觀時，當樂發精進。
爾時世尊，欲重宣此義，而說偈言：
身體沈重無寂定，懶墮懈怠形不端，皮膚穢惡不清淨，若樂睡眠隨順行。
涕唾風等及黃癊，彼於身體多饒有，諸界撩亂不平等，若樂睡眠隨順行。
彼食飲食不成熟，身體麁大無光澤，彼於音聲而嘶破，若樂睡眠隨順行。
身體多有諸瘡疱，晝夜隨順睡眠者，其於身體多生苦，若樂睡眠隨順行。
多有懈怠離精進，諸樂甚遠無財分，恒常睡醉無正意，若樂睡眠隨順行。
恒常增長癡羅網，諸見顛倒甚難治，彼無正念意所奪，若樂睡眠隨順行。
彼有智慧甚羸弱，諸法損減無禪定，遠離智慧及正住，若樂睡眠隨順行。
知彼懈怠不勤學，恒為非人奪威德，住在蘭若常恐怖，若樂睡眠隨順行。
恒常蒙憒失正念，彼有讀誦不能住，所說正法常忘失，若樂睡眠隨順行。
彼常護助煩惱等，恒亂迷惑性輕躁，彼於後時生悔心，若樂睡眠隨順行。
彼有多業滅盡者，追憶求時生惱悔，增長諸使煩惱地，若樂睡眠隨順行。
於諸善事無求欲，於諸法中無求心，數數行於非法中，若樂睡眠隨順行。
即是遠離菩提道，一切功德悉減少，滅於白淨至黑闇，若樂睡眠隨順行。
無有無畏嚴熾心，彼不甞生歡喜念，睡眠所執寬慢行，若樂睡眠隨順行。
彼自知己懈怠處，妬他住於精進力，彼於精進說非善，若樂睡眠隨順行。
智者若見如是患，誰當喜樂共睡眠？一向生癡多見網，無欲正法滅功德，
智者誰不樂精進？若能滅苦淨諸闇，未來惡道皆悉盡，諸樂根本得甘露。
世間所有諸才藝，及出世間諸能處，能發精進不為難，智者何不力精進？
若欲真住勝菩提，彼等當知睡眠患，精進無怠不放逸，我於如是發覺彼。
故無放逸與恐怖，發於精進禪定心，捨於諸患離睡眠，守護菩提及種子。
nidrā-ārāmam adhikṛtya āha | 關於耽著睡眠，說到。
1)mahac ca so vardhati moha-jālaṃ | vicikitsako bhoti sa dṛṣṭi-prāptaḥ ||
他增長大的癡羅網。他成為懷疑論者，落入邪見。
dṛṣṭī-kṛtāny asya bahūni bhontī | yas styāna-middhe 'bhiratiṃ prayāti ||
他的許多行為是依於邪見而作。當他進入樂著惛沈與睡眠的情況。
2)prajñā ca teṣāṃ bhavatī sudurbalā | parihīyate buddhi na tasya bhoti |
他們的智慧變成極羸弱。他的覺慧退失，而變成沒有。
jñānāc ca so hīyati nityakālaṃ | yas styāna-middhe 'bhiratiṃ prayāti ||
他常時間從智慧退失。當他進入樂著惛沈與睡眠的情況。
3)kusīda ajño 'laso 'prajño 'manuṣya avatāra labhenti tasya |
他懈怠、無智、懶惰、無慧。非人找到機會，以對待他。
viheṭhayante ca vane vasantaṃ yas styāna-middhe 'bhiratiṃ prayāti ||
當他住在深林中的時候，非人會傷害他。當他進入樂著惛沈與睡眠的情況。
4)kuśalena cittena sadā anarthiko | dharme ca chando na hi bhoti tasya |
他於善心長時間無所求。他於法中，變成沒有欲求。
adharma-kāmaś ca sa bhoti bhūyo yas styāna-middhe 'bhiratiṃ prayāti ||
他對於非法的貪愛變成更多。當他進入樂著惛沈與睡眠的情況。
5)saddharma-chandena vihīna-mūḍhaḥ parihīyate sarva-guṇehi bālaḥ |
他遠離正法欲，而且愚鈍。這位愚者在一切功德全部減少。
śuklaṃ ca ghāteti tamo 'dhigacchatī | yas styāna-middhe 'bhiratiṃ prayāti ||
他破壞白法功德，遍入諸黑暗。當他進入樂著惛沈與睡眠的情況。
6)aviśārado bhoti pralīna-cittaḥ | prāmodya tasya u bhavatī na nityaṃ |
他不敏捷，內心軟弱。他的歡喜不持久。
nidrayā apagrastaḥ śithila-aṅga bhotī | yas styāna-middhe 'bhiratiṃ prayāti ||
他被睡覺所吞食，肢體懈倦。當他進入樂著惛沈與睡眠的情況。
7)ātmā tu jñātvā ca kusīda-prāptaḥ īrṣyāyate vīrya-balair upetān |
但是，已經具足懈怠，我自己知道之後，嫉妒那些具足精進的人。
vīryānvitānāṃ ca avarṇa bhāṣate yas styāna-middhe 'bhiratiṃ prayāti || pe ||
他對於具足精進者，卻說不好聽的話。當他進入樂著惛沈與睡眠的情況。乃至。
8)yat sarva-duṣkhasya tamasya nāśanaṃ | apāya-parivarjanatayā mūlaṃ |
若破除一切苦與黑暗，即遠離罪的根本。
sarvehi buddhair hi sadā praśastaṃ | taṃ vīryam āryaṃ satataṃ bhajasva ||
一切佛之所稱歎。你應該常常的享用這種珍貴的精進。

12. karmārāmam adhikṛtyāha || sudurvaco bhoti gurūbhi coditaḥ | pradakṣiṇaṃ gṛhṇati nānuśāsanaṃ | vipannaśīlaś ca sa bhoti kṣipraṃ | doṣā amī karmarate bhavanti || utkaṇṭhito bhoti sa nityakālaṃ | gṛhasthakarmāṇi sadā vicintayan | dhyānaprahāṇaiś ca na tasya kṛtyaṃ | doṣā amī karmarate bhavati || tīvraś ca saṃjāyati tasya rāgo | rasāraseṣu grasitaḥ sa mūrcchitaḥ | na tuṣyate 'sāv itaretareṇa | doṣā amī karmarate bhavanti || mahatyā ca bhotī pariṣāya tuṣṭho | sa duṣkhito bhoti tayā vihīnaḥ | saṃkīrṇa bhotī sayatheha gardabho | doṣā amī karmarate bhavanti || pe || divā ca rātrau ca annanyacitto | bhakte ca coḍe ca bhavaty abhīkṣṇaṃ | svannarthiko bhoti guṇaiḥ sa sarvadā | doṣā amī karmarate bhavanti || kṛtyāny asau pṛcchati laukikāni | ayuktamantraiś ca ratiṃ prayāti | yuktaiś ca mantraiḥ sa na vindate ratiṃ | doṣā amī karmarate bhavanti || pe ||
atha khalu maitreyo bodhisatvo mahāsatvo bhagavantam etad avocat |suparīttaprajñās te bhagavan bodhisatvā bhaviṣyanti vihīnaprajñā ye 'gradharmān varjayitvā hīnāni karmāṇy ārapsyante || evam ukte bhagavān maitreyaṃ bodhisatvaṃ mahāsatvam etad avocat | evam etan maitreya | evam etad yathā vadasi suparīttaprajñās te bodhisatvā bhaviṣyanti ye 'gradharmān parivarjayitvā hīnāni karmāṇy ārapsyante | api tv ārocayāmi te maitreya prativedayāmi te | na te bodhisatvās tathāgataśāsane pravrajitā yeṣāṃ nāsti yogo nāsti dhyānaṃ nāsti prahāṇaṃ nāsty adhyayanaṃ nāsti bāhuśrutyaparyeṣṭiḥ | api tu maitreya dhyānaprahāṇaprabhāvitaṃ tathāgataśāsanaṃ jñānasaṃskṛtaṃ jñānasamāhitaṃ abhiyogaprabhāvitaṃ | na gṛhikarmāntavaiyāpṛtyaprabhāvitaṃ | ayuktayogānām etat karma saṃsārābhiratānāṃ yad uta vaiyāpṛtyaṃ laukikakṛtyapaligodhaḥ | na tatra bodhisatvena spṛhotpādayitavyā | sacen maitreya vaiyāpṛtyābhirato bodhisatvaḥ saptaratnamayaiḥ stūpair imaṃ trisāhasramahāsāhasraṃ lokadhātuṃ pūrayet | nāhaṃ tenārādhito bhaveyaṃ na mānito nāpi satkṛtaḥ || pe | tatra jambūdvīpaḥ pūritaḥ syād vaiyāpṛtyakarair bodhisatvaiḥ | sarvais tair ekasyoddeśasvādhyāyābhiyuktasya bodhisatvasyopasthānaparicaryā karaṇīyā | jambūdvīpapramāṇaiś coddeśasvādhyāyābhiyuktair bodhisatvair ekasya pratisaṃlayanābhiyuktasya bodhisatvasyopasthānaparicaryā kartavyā || pe ||
tat kasya hetoḥ | duṣkaram etat karma yad uta prajñākarma | uttaraṃ niruttaraṃ sarvatrailokyaprativiśiṣṭam abhyudgataṃ tasmāt tarhi maitreya bodhisatvena yogārthikena vīryam ārabdhukāmena prajñāyām abhiyoktavyam iti ||
[英譯] 'As touching devotion to works, he says : " He is unruly when exhorted by his teachers ; he does not  accept their instruction respectfully, and soon he falls away  from good conduct. These are the faults of the man who is  devoted to works. He is always full of regrets, since he is for ever brooding  over the works of a householder's life ; meditation and abstraction are nothing to him : these are the faults of one who  is devoted to works. " His passion becomes keen, and infatuated amidst things  which are sweet or loathsome, [113] and takes no delight in  anything. These are the faults of one who is devoted to  works. " He is pleased with a great company, he is annoyed when  he is deprived of it ; he is confused like an ass : these are the  faults of one who is devoted to works. " Day and night his heart is set on nothing but food and raiment continually ; very poor is he in virtues always : these  are the faults of one who is devoted to works. " He asks of worldly doings ; he finds his pleasure in improper talk ; in proper talk he finds no pleasure : these are the faults  of one who is devoted to works." ...   " Then Maitreya the Bodhisatva, the Great Being, thus spake  to the Blessed One. ' Limited in wisdom, Blessed One, nay  devoid of wisdom, will be the Bodhisatvas who will renounce  their high principles of action to busy themselves in works of  insignificance.' At these words the Blessed One thus replied  to the Bodhisatva Maitreya, the Great Being : ' Yea verily,  Maitreya ; true is it that thou hast said : limited in wisdom  will be those Bodhisatvas who will renounce their high principles  of action to busy themselves in works of insignificance ; and  thus I declare and announce to thee.   [114] "'They are not true Bodhisatvas ordained in the  gospel of the Tathagata, who have no application, no power of  meditation ecstatic and concentrated, no studiousness, no eager  pursuit of learning. Moreover, Maitreya, the gospel of the  Tathagata arises from meditation ecstatic and concentrated,  it is fitly framed and compact of knowledge, it arises from earnest  application : it does not arise from subservience to the usual  ends of the householder's actions. For such action belongs to  those whose application is misapplied, who delight in the chain  of existence, by the way of subservience which is longing desire  for worldly objects. Not on such an object a true Bodhisatva  must set his heart. If, Maitreya, a Bodhisatva devoted to such  subservience were to fill a myriad worlds with stupas each  composed of the seven precious things : such an one would do   me no homage, no honour, no respect...Then suppose India to be filled with Bodhisatvas doing such subservience :  a single Bodhisatva devoted to his prescribed duty and his  portion of study is worthy to receive from all of them homage  and respect. And if India be full of these latter, one Bodhisatva  devoted to profound and secluded meditation is worthy to  receive from them all homage and respect. . . . And why is this ? A difficult thing is this to get, the getting of wisdom.  High, higher than all, exalted above all the three worlds,  exceeding marvellous : therefore, O Maitreya, the Bodhisatva  whose aim is self-discipline, whose longing is manly effort, must  earnestly strive for wisdom."
[法護譯] 論曰：世俗事業，今當說。如彼偈云：師誨謂惡言，執為非教誡，速毀犯尸羅，樂斯過失事。每思俗事業，常時務怱遽，不修諸禪定，樂斯過失事。由貪生廣大，縈纏味中味，下劣非止足，樂斯過失事。處眾大喜悅，謂除諸苦惱，如驢行隘道，樂斯過失事。乃至是心晝夜中，不樂諸功德，唯衣食猛利，樂斯過失事。不樂相應語，唯順不相應，問世俗所作，樂斯過失事。以要言之，爾時慈氏菩薩摩訶薩白佛言：世尊！菩薩少惠者，由捨最上法已，減失勝惠作下劣事。佛言：慈氏！如是如是，如汝所說。菩薩得少惠者，由捨最上法已，作下劣事。佛言：慈氏！又彼菩薩於如來教既出家已，無有禪定正斷正勤，無有多聞不懷希望。佛言：慈氏！此復觀察禪定正斷，知如來教、知有為相三摩呬多是所相應，勿白衣事業營務，觀察是事不應道理。應知彼菩薩發起愛樂輪迴生死者，所謂營務世俗造作、遠離法財。佛言：慈氏！彼營事菩薩假使修七寶塔滿三千大千世界，我亦於彼不生恭敬尊重讚歎。乃至滿閻浮提一切皆是營事菩薩，不如於一讀誦如說修行菩薩起承事行。又若一閻浮提量讀誦如說修行菩薩，不如於一各居所安行菩薩作承事行。所以者何？此為難事，所謂惠業，於諸三世為勝為上、最極高勝無有過者。佛言：慈氏！是故菩薩欲勤精進相應義者，當修勝惠。
[參考]發覺淨心經卷下
爾時彌勒菩薩白佛言：世尊！如來為諸菩薩應當見，若聞如是多睡眠諸患已，然當不能斷，亦不能生厭離心。世尊！何者菩薩欲當學信心，當欲成阿耨多羅三藐三菩提而生懈怠？為求善法故，於如是多功德中，雖復聞已，不能發於精進已行，當欲滿足菩提分故。如來已善說多睡眠諸患，及發精進諸功德。世尊！云何菩薩當觀樂造諸業諸患，菩薩若觀已，當少欲知足。佛告彌勒：於中菩薩於樂作業，當觀二十種諸患。何等為二十？彌勒！所謂凡菩薩樂作諸業，當樂欲世間法，即住一切最下業中；所有讀誦勤劬者當被他輕賤；所有獨行禪定勤劬者當被他戲弄；乃至無際生死流轉以來當發造業不休；所有信心諸長者，不能為作福田；常有貪欲；愛諸物心，向行於中；以勤劬力常憂家業；違他善法；施以法教而不順從；多有思念染著諸味；所得精妙之事，即不愛樂；常造作相害惡業；向諸知識新舊恒常憶念飲食；恒常樂知他人是非長短之事；恒常樂不合語議；諸梵行者所教不受；常觀他過，不觀於己；速被他輕賤；合真議語中恒常減少。彌勒！若菩薩樂造諸業者，當有如是等二十諸惡過患。
爾時世尊，欲重宣此義，而說偈言：
恒常住於下賤業，勝上之業彼最遠，此教法中無廣大，營事業者有斯患。
好樂讀誦諸比丘，為彼輕賤不欣仰，禪定之人去捨彼，營事業者有斯患。
生死業中常勤勞，解脫處遠住諸縛，凡所受食不淨食，營事業者有斯患。
恒常趣於諸業等，受取諸物無不樂，於諸受物常貪欲，營事業者有斯患。
貪著朋友同行者，雜行共親更相染，猶如飛鳥被籠罩，營事業者有斯患。
於諸家業恒常憂，心意愁慼未曾樂，凡所出言無人受，營事業者有斯患。
有人教德不隨順，順法教者而不受，彼有戒行不具足，營事業者有斯患。
恒常憂愁心不安，於諸俗業勤勞意，智慧寂靜彼不欲，營事業者有斯患。
彼恒多有諸業事，雜種諸味為彼縛，在在處處不知足，營事業者有斯患。
於他集聚恒歡欣，智者不樂共言語，愛樂猥濁猶如驢，營事業者有斯患。
心常瞋恨無潤澤，增長諸業常無盡，被彼愛染堅繫纏，營事業者有斯患。
彼不依倚諸尊者，依倚俗家相佐助，見有住戒者誹謗，營事業者有斯患。
晝夜無有別思念，飲食衣服及臥具，略說功德不欲受，營事業者有斯患。
好問世間業功德，勤營語業彼歡欣，勤勞勝德彼不恭，營事業者有斯患。
耽著營作共親友，用己力勢調伏彼，所有惡業彼便作，營事業者有斯患。
恒常好觀他過失，己所過惡不自知，見彼德者常調弄，營事業者有斯患。
每至被他所輕賤，來者請法為我說，意智不周無方便，營事業者有斯患。
如是諸患當觀已，諸有菩薩樂是業，應當作彼最勝業，所作諸業皆無失。
捨於千錢取一錢，有智之者應呵責，如是之者被他嫌，若樂作彼賤業者。
是故智者有方便，下賤之業棄捨已，智者知已作上業，一切諸佛所讚歎。
爾時彌勒菩薩白佛言：世尊！彼諸菩薩，缺少智慧心意狹劣，正等勤勞，捨最勝法，而作小業。佛言：彌勒！我今告汝，我今勅汝。彼等菩薩不依佛教出家故，即不能滅，無禪定，無有讀誦，不求多聞。復次，彌勒！諸如來教滅智行作智智，具足勤勞故能辯知，不可以俗業校量而知。此非勤勞者，樂聞生死流轉者，所謂檢挍世間所造作世間財購，於中菩薩不得慕羨。
彌勒！假使檢挍勤勞菩薩，作七寶塔滿此三千大千世界，不能令我歡欣，非供養我，非承事我。彌勒！若有菩薩。乃至一四句偈，受持誦習與波羅蜜相應者，彼當令我歡欣，當供養我，當承事我。所以者何？彌勒！以多聞故，諸如來菩提不取諸物故。彌勒！若有菩薩勤勞事業者，於勤修讀誦菩薩之所而為惱亂者，令修事業多致罪障無有福聚。所以者何？三種勝福皆因智起，以是故勤勞事業菩薩，於勤讀誦諸菩薩等不應障礙。彌勒！譬如閻浮提營事業者皆滿於中，其數無量；於勤誦念一菩薩所應勤給事。譬如閻浮提勤誦念諸菩薩等皆滿其中，應當給事一禪定者。我如是說彼等菩薩善能給事，彼人已作無量福聚。所以者何？是最為得所謂第一義智慧相應，證知無有上故，一切世間最上最勝最高。彌勒！以是故欲取當禪定精進者，應習智業應，當求生般若住處。
karma-ārāmam adhikṛtya āha || 關於樂著事業，說到。
1)sudurvaco bhoti gurūbhi coditaḥ | pradakṣiṇaṃ gṛhṇati na anuśāsanaṃ |
當師長教誨他的時候，他變成極難溝通。他不能恭敬地接受老師的教誡。
vipanna-śīlaś ca sa bhoti kṣipraṃ | doṣā amī karma-rate bhavanti ||
而且他迅速地毀犯尸羅。當樂著於事業的時候，這些就是過失。
2)utkaṇṭhito bhoti sa nityakālaṃ | gṛhastha-karmāṇi sadā vicintayan |
他總是憂愁（渴望更多的事情可以做）。當他常常思慮世俗事業的時候。
dhyāna-prahāṇaiś ca na tasya kṛtyaṃ | doṣā amī karma-rate bhavati ||
禪定與斷煩惱的事，他不作。當樂著於事業的時候，這些就是過失。
3)tīvraś ca saṃjāyati tasya rāgo | rasa-araseṣu grasitaḥ sa mūrcchitaḥ |
他的貪愛變成猛利。在有滋味或無滋味的事情中，他被吞食，迷悶。
na tuṣyate 'sāv itara-itareṇa | doṣā amī karma-rate bhavanti ||
他在在處處不知足。當樂著於事業的時候，這些就是過失。
4)mahatyā ca bhotī pariṣāya tuṣṭo | sa duṣkhito bhoti tayā vihīnaḥ |
由於大的聚會，他感到滿足。當沒有這樣的聚會的時候，他內心苦惱。
saṃkīrṇa bhotī sa yathā iha gardabho | doṣā amī karma-rate bhavanti || pe ||
他變成混亂，猶如驢子。當樂著於事業的時候，這些就是過失。乃至。
5)divā ca rātrau ca ananya-citto | bhakte ca coḍe ca bhavaty abhīkṣṇaṃ |
他的心晝夜沒有別的念頭，常常在飲食、衣服上。
svanarthiko bhoti guṇaiḥ sa sarvadā | doṣā amī karmarate bhavanti ||
他總是不欲求諸功德。當樂著於事業的時候，這些就是過失。
6)kṛtyāny asau pṛcchati laukikāni | ayukta-mantraiś ca ratiṃ prayāti |
他好問世間的事業。對於不適當的談話，他找到樂趣。
yuktaiś ca mantraiḥ sa na vindate ratiṃ | doṣā amī karma-rate bhavanti || pe ||
對於適當的談話，他找不到樂趣。當樂著於事業的時候，這些就是過失。以要言之。
atha khalu maitreyo bodhisatvo mahāsatvo bhagavantam etad avocat | suparītta-prajñās te bhagavan bodhisatvā bhaviṣyanti vihīnaprajñā ye 'gradharmān varjayitvā hīnāni karmāṇy ārapsyante ||
爾時，慈氏菩薩摩訶薩白佛言：世尊！菩薩們將會是智慧短少，智慧缺乏。他們已經捨棄最上法之後，作下劣、無價值的事。
evam ukte bhagavān maitreyaṃ bodhisatvaṃ mahāsatvam etad avocat | evam etan maitreya | evam etad yathā vadasi suparīttaprajñās te bodhisatvā bhaviṣyanti ye 'gradharmān parivarjayitvā hīnāni karmāṇy ārapsyante |
對於這樣的言說，佛告訴慈氏菩薩摩訶薩。慈氏！這個確實如此。如你說的就是這樣。菩薩們將會是智慧短少，智慧缺乏。他們已經捨棄最上法之後，作下劣、無價值的事。
api tv ārocayāmi te maitreya prativedayāmi te | na te bodhisatvās tathāgata-śāsane pravrajitā yeṣāṃ nāsti yogo nāsti dhyānaṃ nāsti prahāṇaṃ nāsty adhyayanaṃ nāsti bāhu-śrutya-paryeṣṭiḥ |
慈氏！我告訴汝，我讓你知道。彼等菩薩於如來教導中，既出家已，無有瑜伽（應用、實行），無有禪定，無有正斷，無有讀誦，不求多聞。那麼這些不是真實的菩薩。
api tu maitreya dhyāna-prahāṇa-prabhāvitaṃ tathāgata-śāsanaṃ jñāna-saṃskṛtaṃ jñāna-samāhitaṃ abhiyoga-prabhāvitaṃ | na gṛhi-karma-anta-vaiyāpṛtya-prabhāvitaṃ | 慈氏！如來的教導是從禪定、正斷生起，是智慧的適當安排，是智慧的匯集，是從勤修中生起。不是從世俗事業完成效應中生起。
ayukta-yogānām etat karma saṃsāra-abhiratānāṃ yad uta vaiyāpṛtyaṃ laukika-kṛtya-paligodhaḥ | na tatra bodhisatvena spṛhā utpādayitavyā |
這種世俗事業是屬於那些不勤修實踐的人，那些樂著輪迴的人。就是渴望世俗事業效應。對於這樣的事情，真實菩薩不應該慕羨（渴望）。
sacen maitreya vaiyāpṛtya-abhirato bodhisatvaḥ sapta-ratna-mayaiḥ stūpair imaṃ tri-sāhasra-mahāsāhasraṃ lokadhātuṃ pūrayet | na ahaṃ tena ārādhito bhaveyaṃ na mānito na api satkṛtaḥ ||
慈氏！如果樂著營事的菩薩，以七寶塔滿此三千大千世界，不能令我歡欣，非供養我，非承事我。
 pe | tatra jambū-dvīpaḥ pūritaḥ syād vaiyāpṛtya-karair bodhisatvaiḥ | sarvais tair ekasya uddeśa-svādhyāya-abhiyuktasya bodhisatvasya upasthāna-paricaryā karaṇīyā | 乃至滿閻浮提一切皆是營事菩薩。一個部分讀誦、如說修行的菩薩，值得接受這些菩薩的恭敬。
jambūdvīpa-pramāṇaiś ca uddeśa-svādhyāya-abhiyuktair bodhisatvair ekasya pratisaṃlayana-abhiyuktasya bodhisatvasya upasthāna-paricaryā kartavyā || pe ||
又，若一閻浮提量，部分讀誦、如說修行的菩薩們。一個靜處修行的菩薩，值得接受這些菩薩的恭敬。
tat kasya hetoḥ | duṣkaram etat karma yad uta prajñākarma | uttaraṃ niruttaraṃ sarva-trailokya-prativiśiṣṭam abhyudgataṃ tasmāt tarhi maitreya bodhisatvena yoga-arthikena vīryam ārabdhukāmena prajñāyām abhiyoktavyam iti ||
所以者何？此為難事，所謂智業。最上、無上、於諸三世為勝、最極高勝。慈氏！是故菩薩欲求瑜伽，想要發勤精進，應當於智慧努力修習。

13. prapañcārāmam adhikṛtyāha | aṣṭākṣaṇā tasya na bhonti dūre | kṣaṇasaṃpadā tasya na bhoti śreṣṭhā | ete annarthā sya bhavanti nityaṃ | doṣā amī tasya prapañcacāriṇaḥ || pe || doṣān imān samyag avetya paṇḍitaḥ sarvān prapañcān parivarjīta | sulabhā annarthā hi prapañcacāriṇaḥ | tasmāt prapañcena na saṃvaseta || yāyāc chataṃ yojanakaṃ paraṃ varaṃ | yatra prapañco stiya vigraho vā | na tatra vāsaṃ na niketu kuryān muhūrttamātraṃ stiya yatra kleśaḥ || nārthārthikāḥ pravrajitā guṇārthikā | mā vigraha kurvatha dustacittāḥ | na vo 'sti kṣetraṃ na kṛṣir vaṇijyā | syur yasya arthāya prapañca ete || na putra dhītā na ca vo 'sti bhāryā | na cāsya mitraṃ na ca bandhuvargaḥ | dāsyo na dāsā na ca īśvaratvaṃ | mā vigrahaṃ kurvatha pravrajitvā || kāṣāyavastrāṇi gṛhītva śraddhayā | śāntapraśāntair hi niṣevitāni | śāntapraśāntā upaśānta bhotha | prapañca varjitva janetha kṣāntim || āśīviṣān rakṣatha raudracittān | narakāś ca tiryag viṣayo yamasya | prapañcacārasya na bhonti dūre | tasmād dhi kṣāntau janayeta vīryam || pe || imena yogena labheta śuddhiṃ | kṣapayitva karmāvaraṇaṃ aśeṣaṃ | dharṣeti māraṃ sacalaṃ savāhanaṃ yo dhīru tasyaiva janeti kṣāntim | iti ||
[英譯] About delight in useless activities, it is said :' The eight unlucky moments are not far from him, the  best moments of success are not for him ; these evils are ever  with him ; these are his faults who practises the useless  activities. . " The wise man should fully understand these faults, and  avoid all useless activities ; evils come all too easily to one  who practises these : therefore he must not abide in useless  activities.   [115] " Let him far rather walk an hundred leagues than  stay where there may be useless activity or strife. Let him not  make his dwelling, nor abode, where even for a moment there  is passion.   " The truly ordained make virtue their object, not wealth ;  do not make strife with anger at heart : you have no fields, no  husbandry, no commerce, for which cause there might be such  activities.   " No son nor daughter has he [the true Bodhisatva], nor no  wife ; no friend has he, no troop of kinsmen ; he has neither  manservant nor maidservant nor any to exercise lordship over :  therefore make no strife when once ye have forsaken the  world.   " When once the red robes with faith have been taken,  they are cherished in peace and quiet ; in stillness, peace and  quiet rest, avoid useless activity and beget patience.   "Be on your guard against serpents of cruel heart ; hell  and the region of Yama's beasts are not far from him who  practises useless activity : therefore to patience one should  add manliness. ..."   " By this devotion lay hold on purity ; bring to naught all  hindrance that comes from action : that man who firmly gets in his grasp Mara with all his hosts and chariots, he produces  patience."
[法護譯] 論曰：世俗戲論，我今當說。此戲論行，常為過失，獲如是難，謂不得遠離彼八種難，亦復不得剎那具足殊勝乃至智者正解離諸戲論。此戲論行速獲是難，是故皆不共住。寧使畜受妻孥罪惡過百由旬，於他戲論或須臾頃不應親近亦不共住。於出家功德之利欲求財賄者，是則惡心起諸鬪諍。勿有田作、勿營商賈，若求財利是則戲論。勿有男女妻妾朋屬、僕從富饒起諸鬪諍。既出家已，授袈裟衣，信順寂靜至極寂靜，復觀是寂勝寂近寂，離戲論故起如是忍。不得遠離戲論行者，譬若毒蛇覆藏惡心，後墮地獄、畜生、焰摩羅界，是故精進起如是忍。乃至得是乘者，於諸業障淨盡無餘，破冤魔力。諸有智者起如是忍。
[參考]發覺淨心經卷下
爾時彌勒菩薩白佛言：世尊！已為諸菩薩說樂世間言話諸患，樂多言話、樂多睡眠、樂造多業諸患。世尊！菩薩當云何觀樂戲論，如所觀已，當趣寂靜行？佛言：彌勒！其戲論者，略說有二十種過，應當觀察；若廣說者則有無邊。何等二十？彌勒！多戲論菩薩現見法中多不樂行，於忍辱中而復減少，熏習瞋恚，未生善根能令不生，已生善根能令減損。當有諍鬪怨讐，當得短命，趣不端正，言語吃澁。若他教法於心不住，未說經法而不現前。諸善知識皆悉遠離，於惡知識當速和合。當入苦道，於一切時聞不戲言，所生之處恒墮疑網，近於八難，白淨法中勤求學處多有障礙。彌勒！如是等比說二十種諸患，為多戲論菩薩。
爾時世尊，欲重宣此義，而說偈言：
現法得苦心不樂，遠於忍辱助瞋恚，彼彼怨家常歡欣，行戲論者有斯患。
惡黑魔羅為彼喜，魔家眷屬亦復然，所有善處皆棄捨，行戲論者有斯患。
所欲作彼諸善行，彼以放逸故不住，彼以放逸向惡道，行戲論者有斯患。
以無信故心難伏，生下賤家常被輕，彼之舌根常蹇吃，行戲論者有斯患。
為其說法而不住，是故彼法不現前，諸善知識皆離彼，行戲論者有斯患。
於諸惡業恒和合，於諸乘中極難淨，聞於法言意不樂，行戲論者有斯患。
彼於諸善多障礙，於諸行中多怨讐，彼發勤時多有障，行戲論者有斯患。
如是諸患智者知，一切戲論應當捨，戲論行者道難得，是故不應住戲論。
走避由旬復由旬，所有戲論及諍競，我今不能獨住此，須臾之間煩惱處。
我今出家求利德，莫作諍競生惡心，無有田地及商估，為何事故起諍鬪。
妻與兒子及奴婢，無有家宅諸財等，彼無奴僕自在處，既出家已莫諍競。
既著袈裟衣服已，寂靜諸仙所印可，汝等具足是功德，捨於戲論當生忍。
心如毒蛇及羅剎，當生地獄鬼畜生，戲論行者得不難，故於解脫生精進。
所有諸苦害縛處，怨讐呵責打縛等，和合聚集相諍論，世間所有皆住此。
若有和合怨難得，和合之者增名聞，和合之者得相愛，何有智者不和合。
伺求過者不得便，眷屬不曾相破壞，彼諸朋友不離散，遠離戲論得順教。
安樂乘中當得淨，得脫業障無有餘，降伏魔羅及軍眾，被他誹毀當生忍。
若有戲論多諸患，無戲論者德難量，我能示現如是等，欲得菩提當生忍。
爾時彌勒菩薩白佛言：希有，世尊！乃至如來說此發覺諸煩惱。世尊！頗有此等諸菩薩，於後聞此如是發覺諸煩惱，當作厭以不？於煩惱行中當能斷以不？佛告彌勒菩薩言：彌勒！於未來世當少有菩薩乘行富伽羅，若於後五百世時，當斷煩惱行，多有剛強，心體無敬我慢自高，作諸分別不能修習。是故魔波旬作比丘形來，在彼等前作如是破壞：此等修多羅，他家文章，非是如來所說。所以者何？於此修多羅所說諸功德無有彼我。然彼徒眾被破已，如來所說諸修多羅中，當作疑惑，當起諍競，不肯受持，亦不為他說，亦不修習。然彼等癡人不作如是知，此是諸業果報，我等當不能證如是功德。
prapañca-ārāmam adhikṛtya āha | 關於樂著戲論(無用的活動)，說到。
1)aṣṭa-akṣaṇā tasya na bhonti dūre | kṣaṇa-saṃpadā tasya na bhoti śreṣṭhā |
他不得遠離八種無暇（不幸運的時機）。他不得成就的殊勝時刻。
ete anarthā sya bhavanti nityaṃ | doṣā amī tasya prapañca-cāriṇaḥ || pe ||
這些無益的事情常常跟著他。這些過失，是屬於戲論行者。乃至。
2)doṣān imān samyag avetya paṇḍitaḥ sarvān prapañcān parivarjīta |
智者完全地了解這些過失，捨棄一切戲論。
sulabhā anarthā hi prapañca-cāriṇaḥ | tasmāt prapañcena na saṃvaseta ||
因為，對於戲論中行的人而言，無益的事情極容易得到。是故不應該住於戲論。
3)yāyāc chataṃ yojanakaṃ paraṃ varaṃ | yatra prapañco 'sti ya vigraho vā |
寧願讓他走避遠過百由旬，勝過於彼處有戲論，或有諍論。
na tatra vāsaṃ na niketu kuryān muhūrttamātraṃ 'sti ya yatra kleśaḥ ||
不要讓他住在那裡，也不要在那裡作為住處。那個地方，僅僅是須臾頃，就有煩惱。
4)na artha-arthikāḥ pravrajitā guṇa-arthikā | mā vigraha kurvatha dusta-cittāḥ |
真實出家者，希求功德，不是希求財富。你們不可惡心起諸鬪諍。（莫作諍競，生惡心。）
na vo 'sti kṣetraṃ na kṛṣir vaṇijyā | syur yasya arthāya prapañca ete ||
你們無有田地、農耕及商賈。若求財利是則戲論。
5)na putra dhītā na ca vo 'sti bhāryā | na ca asya mitraṃ na ca bandhu-vargaḥ | 你們沒有兒子，也沒有女兒，也沒有妻子。沒有朋友，沒有親族。
dāsyo na dāsā na ca īśvaratvaṃ | mā vigrahaṃ kurvatha pravrajitvā ||
沒有男僕，也沒有女婢，也沒有自在處（可以行使管理權的地方）。既出家已，你們莫諍競。
6)kāṣāya-vastrāṇi gṛhītva śraddhayā | śānta-praśāntair hi niṣevitāni |
既然，以信心，已取袈裟衣服之後，就是親近於寂靜與極寂靜。
śānta-praśāntā upaśānta bhotha | prapañca varjitva janetha kṣāntim ||
你們俱備這些寂靜、極寂靜、近寂靜。在遠離戲論之後，你們應該生起忍辱。
7)āśī-viṣān rakṣatha raudra-cittān | narakāś ca tiryag viṣayo yamasya |
你們要保護自己，遠離暴惡心如毒蛇。諸地獄、畜生、焰摩羅界。
prapañca-cārasya na bhonti dūre | tasmād dhi kṣāntau janayeta vīryam || pe ||
對於戲論中行的人而言，這些與他們不遠。因此，對於忍辱，你們應該生起精進。乃至。
8)imena yogena labheta śuddhiṃ | kṣapayitva karma-āvaraṇaṃ aśeṣaṃ |
經由這個修行（練習），你們能得到清淨。已滅盡諸業障，沒有剩餘。
dharṣeti māraṃ sacalaṃ savāhanaṃ yo dhīru tasya eva janeti kṣāntim | iti ||
若智者降伏魔羅、軍眾、戰車，則他生起忍辱。

14. saṃkṣepatas tatrānnarthavivarjanam uktaṃ | tasmāt tarhi maitreya bodhisatvayānikena kulaputreṇa vā kuladuhitrā vā paścimāyāṃ pañcaśatyāṃ saddharmapralope vartamāne 'kṣatanānupahatena svastinā parimoktukāmena sarvakarmāvaraṇāni kṣapayitukāmenāsaṃsargābhiratena bhavitavyam araṇyavanaprāntavāsinānnabhiyuktasatvaparivarjitenātmaskhalitagaveṣiṇā paraskhalitāgaveṣiṇā tuṣṇībhāvābhiratena prajñāpāramitāvihārābhirateneti ||
[英譯] [116] And our whole topic of the Avoidance of Evil is thus  summarily discussed in the same book : " Therefore, O Maitreya, a disciple of the Bodhisatva's Way, of either sex, in the last five hundred years of the world,  when the break-up of the Good Law is in progress, if he desires  release with full and unimpaired salvation, and if he desires to  bring to nought all hindrances of action, he must delight in the  absence of society, living in the remote parts of the forest, must  avoid all persons that lack devotion, must keep watch for his  own failings and not for those of others, must delight in silence  and abiding in wisdom."
[法護譯] 論曰：略說離如是難。佛言：慈氏！是故此菩薩乘，若善男子善女人，後五百歲正法滅時，使無留難而獲吉祥，脫諸業障盡除罪欲。當知勿樂合集，住阿蘭若曠野林中而修行之。於餘眾生而或遠離，但省己非無求他咎，默然信樂般若波羅蜜多行故。
[參考]發覺淨心經卷上
是故，彌勒！菩薩於後五百歲時，欲自不損不害而得解脫，一切業障欲得免者，勿親穢閙，應住蘭若空閑園林，離不相應諸眾生等，常自省察莫求他過，愛樂默然，當與般若波羅蜜相應，於諸眾生起慈愍心，而為說法勿求恩報。
saṃkṣepatas tatra anartha-vivarjanam uktaṃ |
在那部經中，總略地說捨離無益之事。
tasmāt tarhi maitreya bodhisatva-yānikena kulaputreṇa vā kuladuhitrā vā paścimāyāṃ pañcaśatyāṃ saddharma-pralope vartamāne 'kṣatana-anupahatena svastinā parimoktu-kāmena
慈氏！因此，菩薩乘行者，不管是善男子或善女人，在最後的五百歲，正法正在滅的時候，如果他希望完整的、無損傷的、吉祥的解脫。
sarva-karma-āvaraṇāni kṣapayitu-kāmena asaṃsarga-abhiratena bhavitavyam araṇya-vana-prānta-vāsinā 如果他希望滅盡一切業障。必須樂於獨處，住在阿蘭若、森林、曠野中。
anabhiyukta-satva-parivarjitena ātma-skhalita-gaveṣiṇā para-skhalita-agaveṣiṇā
遠離不修習的眾生。但省己非，無求他咎。
tuṣṇī-bhāva-abhiratena prajñāpāramitā-vihāra-abhiratena iti ||
樂於默然（寂靜），歡喜住於般若波羅蜜多。


15. āryaratnameghe 'py annarthavarjanam uktaṃ | tāvat piṇḍāya carati yāvad asya kāryasya prāptir bhavati | anyatra yeṣu sthāneṣu caṇḍā vā kukkurās taruṇavatsā vā gāvaḥ prakṛtiduḥśīlā vā tiryagyonigatā | viheṭhanābhiprāyā vā strīpuruṣadārakadārikā jugupsitāni vā sthānāni | tāni sarveṇa sarvaṃ varjayatīti ||
[英譯] In the Ratnamegha also the Avoidance of Evil is thus  described : " He tramps for alms so long as there is gain in so doing :  only wherever there are fierce dogs, or cows with young calves,  or naturally vicious beings who have passed into the womb of  beasts, or men or women, young be they or old, who are bent  on mischief, or in fact all places of reprobation, he is to shun  by all means in his power."
[法護譯] 又《寶雲經》亦作是說：行乞食時乃至獲得是事，除餘惡處，謂惡狗家、新乳犢家，體性犯戒。於彼畜生尚離損害，何況男子女人童男童女起厭賤處？彼一切時處皆應遠離。
[參考]寶雲經卷第五
云何乞食為益眾生？菩薩乞食，見諸眾生善根鮮少，受乞食法為利益眾生故。若城邑、聚落，到中乞食，繫念不捨，威儀具足，若顧視時終不輕躁，舉動安庠，諸根寂定，諦視目前不過一尋，於佛、法、僧深生信敬，然後乞食。次第乞食，心無算擇，剎利、婆羅門、富貴之家一向次第，食足便止；除惡狗、新生犢母，先破禁戒墮畜生中；若男、若女、童男、童女諸能擾惱者，皆悉不往，可譏嫌處亦皆不往。
āryaratnameghe 'py anartha-varjanam uktaṃ | 又在聖寶雲經中亦說到捨離無益之事。
tāvat piṇḍāya carati yāvad asya kāryasya prāptir bhavati | 行乞食時，乃至獲得是事。
anyatra yeṣu sthāneṣu caṇḍā vā kukkurās taruṇavatsā vā gāvaḥ prakṛti-duḥśīlā vā tiryagyonigatā | 除了其餘處所，謂惡狗家，或是新生犢家，或是先破禁戒墮畜生中。
viheṭhana-abhiprāyā vā strī-puruṣa-dāraka-dārikā jugupsitāni vā sthānāni | tāni sarveṇa sarvaṃ varjayati iti || 或是想要擾惱者，若男、若女、童男、童女，皆悉不往。可譏嫌處亦皆不往。彼一切時處，皆應遠離。

16.anena etad darśitaṃ bhavati yad dṛṣṭe 'pi bādhākara evaṃvidhe | tad avarjayata āpattir bhavati iti || atha yad evamādy annarthavarjanam uktaṃ kenaital labhyate sarvaniṣphalasyandavarjanāt | phalam atra parārthaṃ | tadarthaṃ yaḥ syando na saṃvartate | sa niṣphalatvād varjayitavyaḥ || yathā candrapradīpasūtre kāyasaṃvaramadhye paṭhyate | na hastalolupo bhavati na pādalolupaḥ hastapādasaṃyata iti || tathā daśadharmakasūtre 'pi deśitaṃ hastavikṣepaḥ pādavikṣepo 'dhāvanaṃ paridhāvanaṃ laṅghanaṃ plavanam idam ucyate kāyadauṣṭhulyam iti ||
[英譯] By this the following is proved :' that when one does not  avoid an instrument of mischief, altho' he see it, sin accrues  to him." Now the avoidance of evil that is spoken of in the line,  " And that how must I well secure ? By ever shunning  fruitless waste," in this the fruit is for others' good ; and any  waste of power that does not tend to others' good, must be  avoided, because it cannot result in fruit. Similarly we read in the Candrapradipa Sutra, in discussing  the topic of bodily vows, he is not destructive in hand, nor  in foot, because he has restraint both in hand and foot." Then in the Dasadharmaka Sutra also it is pointed out: " Flourishing of hand and flourishing of foot, running up and down, leaping and swimming, all these are called the  depravities of the body."
[法護譯] 論曰：若見如是種諸惡作者，慎勿往觀，得離彼罪。復次，說離如是等難，云何得果？離無果利成利他義，應知遠離無果利故。如《月燈經》說身戒義云，謂密護手足使無虛動。又《十法經》云手足動亂往來跳躑，此說身業麁重。
[參考] 1.佛說大乘十法經
是中何者身所有同習煩惱？所謂殺生、偷盜、惡欲邪婬，刀杖瓦石等執，慳悋於他，動手足等，往來逃走等事，是名身有同習煩惱。
2.大寶積經卷第二十八，大乘十法會第九（同本異譯）
何者名為身不善業？所謂殺生、偷盜、邪婬，瓦石刀杖，欺擲他人，傷手足等，若來若去，行欺凌
事。善男子，如是等名身不善業。
anena etad darśitaṃ bhavati yad dṛṣṭe 'pi bādhākara evaṃvidhe | tad avarjayata āpattir bhavati iti || 關於這個，在下面的段落可看見。若見如是種類的諸惡作者，你們應該遠離彼。會有罪過。
atha yad evamādy anartha-varjanam uktaṃ kena etal labhyate sarva-niṣphala-spanda-varjanāt | phalam atra parārthaṃ | tadarthaṃ yaḥ spando na saṃvartate | sa niṣphalatvād varjayitavyaḥ || 復次，遠離如是等無益之事，也被說到。這個遠離如何得到？因為遠離一切無果的行動。在這裡，果是利他義。若行動不能增長他人利益，則應該遠離，因為無果（沒有用）。
yathā candrapradīpasūtre kāya-saṃvara-madhye paṭhyate | na hasta-lolupo bhavati na pāda-lolupaḥ hasta-pāda-saṃyata iti || 同樣的，月燈經中，在身律儀中有說到。不以手破壞，不以足破壞，因為能約束手足。
tathā daśadharmakasūtre 'pi deśitaṃ hasta-vikṣepaḥ pāda-vikṣepo 'dhāvanaṃ paridhāvanaṃ laṅghanaṃ plavanam idam ucyate kāya-dauṣṭhulyam iti ||
同樣的，在十法經中也指出，手動亂，足動亂，跑上、跑下，跳躑、游泳，此說為身業麁重。

17.āryadharmasaṃgītisūtre tu yathā bodhisatvānāṃ parārthād anyat karma na kalpate | tathā spaṣṭam eva paridīpitaṃ yat kiñcid bhagavan bodhisatvānāṃ kāyakarma yat kiñcid vākkarma yat kiñcin manaḥkarma tat sarvaṃ satvāvekṣitaṃ pravartate mahākaruṇādhipateyaṃ satvahitādhiṣṭhānanimittaṃ sarvasatvahitasukhādhyāśayapravṛttaṃ | sa evaṃ hitāśayaḥ evaṃ saṃjñībhavati | sa mayā pratipattiḥ pratipattavyayā sarvasatvānāṃ hitāvahā sukhāvahā ca || pe ||
āyataneṣu śūnyagrāmavat pratyavekṣaṇā pratipattiḥ | na cāyatanaparityāgaṃ spṛhayatīti ||
[英譯] [117] Now in the holy Dharma-samgtti Sutra, the point is  clearly illustrated how no other activity is fitting for Bodhisatvas, except working in another's interest.' Every case of  the Bodhisatva's bodily action, O Blessed one, or verbal action,  or mental, as it goes on, is regarded from the point of view of  his fellow-creatures, is under the constraining power of mighty  compassion, has as its object to establish the weal of all  creatures, as the result of taking thought for the weal and  happiness of all beings. Then it is called ' Thoughts for others'  weal' This is the attainment that I must attain, bringing  as it does weal and happiness to all beings. . . . Looking  on the bodily faculties as a collection of emptiness is also an  attainment ; and accordingly the Bodhisatva does not desire  to relinquish his faculties altogether."
[法護譯] 論曰：如菩薩為利於他，如其照了而不分別餘業，故《法集經》云：世尊！諸菩薩等所有身口意業，皆為利諸眾生，起大悲增上安慰眾生，令諸眾生身意快然。如是深心如是思惟，隨修何行而行平等，令諸眾生得安隱樂。以要言之，謂菩薩了知觀十二處如空聚落，於是等處無不樂捨。
[參考]佛說法集經卷第五
世尊！若菩薩攝受修行，名為護持妙法。世尊！何者是菩薩攝受修行？世尊！諸菩薩等所有身業、口業、意業皆為利益一切眾生，大悲為首、大慈增上，加護眾生得安隱樂。護法菩薩如是深心作是思惟：隨以何行能與眾生安隱樂事，我應修行如是等行。是故則成五陰中觀，雖作此觀而能不求捨離五陰。觀界如毒蛇以修於行，而心不求捨十八界；觀入如空聚落以修於行，而心不求捨十二入；如是，觀色如聚沫以修於行，而心不捨成就諸佛如來色身莊嚴；觀受如泡以修於行，而心不捨成就諸佛如來禪定三昧、三摩跋提、諸佛妙樂；觀想如陽焰以修於行，而心不捨成就諸佛如來智慧修行；觀行如芭蕉以修於行，而心不捨成就諸佛如來妙法修行；觀識如幻以修於行，而心不捨成就智慧為首，身、口、意業清淨修行。
āryadharmasaṃgītisūtre tu yathā bodhisatvānāṃ parārthād anyat karma na kalpate |tathā spaṣṭam eva paridīpitaṃ
如在聖法集經中，同樣很清楚地解說，對菩薩們而言，沒有其他的行動是適合的，除了利他以外。
yat kiñcid bhagavan bodhisatvānāṃ kāya-karma yat kiñcid vāk-karma yat kiñcin manaḥ-karma tat sarvaṃ satva-avekṣitaṃ pravartate mahā-karuṇā-adhipateyaṃ satva-hita-adhiṣṭhāna-nimittaṃ sarva-satva-hita-sukha-adhyāśaya-pravṛttaṃ |
世尊！諸菩薩等所有身業、所有口業、所有意業，皆為利益一切眾生而活動，大悲增上（大悲為首，在大悲的約束力），以建立一切眾生的利益為目標，專注於一切眾生的利益與安樂這樣的意樂。
sa evaṃ hita-āśayaḥ evaṃ saṃjñī-bhavati | sa mayā pratipattiḥ pratipattavyayā sarva-satvānāṃ hita-āvahā sukha-āvahā ca || pe || 如是利益意樂，如是思惟（所謂利益他人的意樂是什麼？就是有這樣的想法：），隨以何行能與眾生利益、能與安樂，我應修行如是等行。以要言之。
āyataneṣu śūnya-grāmavat pratyavekṣaṇā pratipattiḥ | na ca āyatana-parityāgaṃ spṛhayati iti || 菩薩觀察十二處如空聚落也是正行，而且不渴望於捨棄十二處。

18. āryagaganagañjasūtre 'py uktaṃ | tad yathāpi nāma chidrān mārutaḥ praviśati | evam eva yato yata eva cittasya chidraṃ bhavati tatas tata eva māro 'vatāraṃ labhate | tasmāt sadāchidracittena bodhisatvena bhavitavyaṃ |tatreyam achidracittatā yad idaṃ sarvākārajñatāyāḥ śūnyatāyāḥ paripūrir iti ||
[英譯] So too in the holy Gaganaganja Sutra we read : ' Just as the wind enters through a chink, so Māra takes  his opportunity from any point where there is a chink in the  heart. Therefore the Bodhisatva's heart must be whole and  without chink. This is what we mean by whole-heartedness ;  namely full realization of the doctrine of the Void, which  implies a knowledge of all kinds.
[法護譯] 又《虛空藏經》云：譬如孔隙聲入其中，菩薩亦爾，若心有間隙則魔得其便。是故菩薩令心常無間隙，若心無間隙則諸相圓滿及空性圓滿。
āryagaganagañjasūtre 'py uktaṃ | tad yathāpi nāma chidrān mārutaḥ praviśati |evam eva yato yata eva cittasya chidraṃ bhavati tatas tata eva māro 'vatāraṃ labhate | 又，在聖虛空藏經中也說：譬如孔隙，風入其中。菩薩亦爾，若心有間隙，則魔得其便。
tasmāt sadā achidra-cittena bodhisatvena bhavitavyaṃ | tatra iyam achidra-cittatā yad idaṃ sarva-ākāra-jñatāyāḥ śūnyatāyāḥ paripūrir iti ||
是故，菩薩必須令心常無間隙。若心無間隙，就是圓滿一切種智，就是圓滿空性。

19.kā punar iyaṃ sarvākāravaropetā śūnyatā | yeyaṃ bodhisatvacaryāyā aparityāgenābhyasyamānā | abhyastā vā | sarvabhāvaśūnyatā | eṣā ca ratnacūḍasūtre vistareṇākhyātā ||tathākṣayamatisūtre 'pi darśitaṃ | pāpakānām akuśalānāṃ dharmāṇāṃ prahāṇāya chandaṃ janayatīty atra prastāve yāni cānyāni punaḥ kānicid anyāny api cittavikṣepakarāṇi yāni samādhiskandhasya vipakṣāya saṃvartante | ayam ucyate samādhivipakṣaḥ | yāvad ime ucyante pāpakā akuśalā dharmā iti || śikṣāsamuccaye śīlapāramitāyām annarthavivarjanaṃ pañcamaḥ paricchedaḥ ||
[英譯] But what is this doctrine of the Void " implying a knowledge of the best of all kinds ? " Why, it means the Doctrine  of the emptiness of all existences, realized in the present and in  the past, without giving up the practical morality of the  Bodhisatva. And this is explained fully in the Ratnacuda Sutra, A  similar point is set forth in the Akshayamati Sutra :  Suppose a man conceive a desire to renounce sinful and wicked principles. In this connexion, anything whatsoever  which tends to perplex the mind, whatsoever also is hostile to  the aggregate of his meditative faculty, this is called the  opposing principle of meditation. Therefore are these called  sinful and wicked principles."  
[法護譯] 論曰：況復諸相圓滿者，即菩提行，亦不捨修習觀諸空性，廣如《寶髻經》說。又如《無盡意經》云：謂欲發起斷除惡不善法者，說彼復有餘散亂心。三摩地蘊是對治行，說此是名三摩地分，乃至是名惡不善法。
[參考]大方等大集經卷第三十
復次，舍利弗！菩薩摩訶薩四正勤亦不可盡。何等為四？若未生惡不善法為不生故，生欲勤進攝心正除。已生惡不善法為斷故，生欲勤進攝心正除。未生善法為生故，生欲勤進攝心正除。已生善法安住修集為增廣不失故，生欲勤進攝心正除。未生惡不善法為不生故，生欲勤進。所謂欲者，善思惟也。勤精進者，不捨善思惟也。攝心正除者，觀善思惟也。何以故？善思惟時，惡不善法不令入心。云何惡不善法？惡不善法，非戒聚伴，非禪定伴，非智慧伴。云何非戒聚伴？若破重戒及毀餘戒，是名非戒聚伴。云何非定聚伴;若毀威儀及餘亂心法，是非定聚伴。云何非智慧伴？若攝取諸見及餘見障礙，是非智慧伴，是名惡不善法。善思惟時，如是等惡法不令入心，是名初正勤，已生惡不善法為斷故，生欲勤進攝心正除。
kā punar iyaṃ sarva-ākāra-vara-upetā śūnyatā | yā iyaṃ bodhisatva-caryāyā aparityāgena abhyasyamānā | abhyastā vā | sarva-bhāva-śūnyatā | eṣā ca ratna-cūḍa-sūtre vistareṇa ākhyātā || 又，什麼是一切種最勝智具足就是空性？就是以不捨棄菩薩行，而修習或已修習一切有的空性。廣如寶髻經中說。
tathā akṣaya-mati-sūtre 'pi darśitaṃ |同樣的觀點，在無盡意經中也看得到。
pāpakānām akuśalānāṃ dharmāṇāṃ prahāṇāya chandaṃ janayati ity
假如說有人，為了斷除惡不善法，而生欲者。
atra prastāve yāni ca anyāni punaḥ kāni cid anyāny api citta-vikṣepa-karāṇi yāni samādhi-skandhasya vipakṣāya saṃvartante | ayam ucyate samādhi-vipakṣaḥ |
在這個主題上，任何其他令心散亂的行動，都是轉變為三摩地蘊的敵對，這個被稱為三摩地的敵對。
yāvad ime ucyante pāpakā akuśalā dharmā iti || 乃至這些被稱為惡、不善法。
śikṣāsamuccaye śīlapāramitāyām annarthavivarjanaṃ pañcamaḥ paricchedaḥ ||

[VI. ātmabhāvarakṣā]護身品第六
1.ātmabhāvarakṣā ṣaṣṭhaḥ paricchedaḥ |
uktaṃ niṣphalasyandavarjanaṃ | katham etat sidhyed ity āha | etat sidhyet sadā smṛtyeti ||dvādaśemāḥ smṛtayo niṣphalasyandavarjanayā saṃvartante | yad uta | tathāgatājñānatikramānupālanavipākagauravasmṛtiḥ | sarvakāyasya niścalasvabhāvatāpratiṣṭhitatānusmṛtiḥ | sati satvārthe yad aṅgam annupayogi tad dṛḍhatarasmṛtyapekṣāniścalamādhyachandaparāpattīkṛtaṃ sarvadhīraceṣṭāsmṛtiḥ | na cāsya bhayotsavādisaṃbandhasaṃbhrame 'ṅgamuktasmṛtiḥ | īryāpathacatuṣkākṣepanirūpaṇasmṛtiḥ | antarāntarā ceryāpathavikopārakṣaṇārtham īryāpathasaṃpadavalokanasmṛtiḥ | bhāṣaṇakāle cātiprasādauddhatyasaṃrambhapakṣapātādivaśād atimātrāprāsādikahastapādaśiromukhavikāraniyamanasmṛtiḥ | yaḥ śrotā vaktavyaḥ sa yāvanmātreṇa dhvaninārthaṃ jānāti | tadannatirekeṇa svareṇa bhāṣaṇasmṛtir anyatra parāśaṅkādoṣasaṃbhavāt | aśikṣitajanasamāgamasaṅkaṭe svacittataccittaprasādanāditātparyasmṛtiḥ | cittamattadvipasya śamathastambhe nityabaddhasmṛtiḥ | muhur muhuś ca cittāvasthāpratyavekṣaṇāsmṛtiḥ | mahājanasaṃpātaṃ prāyo 'nyakāryatyāgenāpi yathoktasmṛtirakṣātātparyasmṛtir iti || evam etābhiḥ smṛtibhir niṣphalasyandanavarjanaṃ sidhyati |
[英譯] [118] The avoidance of fruitless waste has been described ;  the writer now proceeds to describe how this is to be secured :  " this aye complete by mindfulness." These are the twelve forms of mindfulness which conduce  to the avoidance of fruitless waste, namely : (1) Mindfulness  of the respect due to the Law of Ripening, by observing and  not transgressing the commands of the Tathagata. (2) Mindfulness of the abiding character of the immovable essence of  each body. (3) Mindfulness of the abiding nature of the  essential quality of each body. (4) On the part of a novice, mindfulness to move the limbs when there is a commotion connected with such events as fear, joy, or the like. (5) Mind-  fulness in consideration of the question of assuming the four  Postures. (6) From time to time mindfulness to consider  perfection in the matter of postures with a view to guarding  against disorder in these postures. (7) At time of speaking,  mindfulness of restraint as to any contortion of face, head, foot  or hand which would be excessively disagreeable, under the  influence of partizanship, contentiousness, pride, or carelessness. (8) A person who is to be addressed as a pupil, recognizes his  object by a tone which is moderate ; so we must be mindful  not to use accents which are excessively high, because other-wise we should fall into the fault of intimidating our neighbours. (9) In presence of a gathering of uneducated persons, one  must be mindful of a steady aim to propitiate their intelligence  by one's own. (10) Mindfulness that the mad elephant of  the heart should be firmly bound to the post of quietism.  (11) Every moment mindfulness to examine the state of one's  heart. (12) In a great assembly of people mindfulness of a  steady aim to maintain all these forms of mindfulness as they  have been detailed, even at the cost of relinquishing all other  actions."[119] By these kinds of mindfulness the avoidance of  fruitless waste is secured.
[法護譯] 論曰：此言遠離虛無果利者，說何所成就耶？此常成就正念，則得遠離虛無果利。所謂不違如來教勅，守護果報尊重正念。於一切身不動自性，安住正念。利益眾生，隨應所行堅固正念。見諸智者樂他所作，不動正念。不怖時分，親屬禮制，於身解脫正念。於四威儀道分檢察正念。於威儀道安庠平正，守護不亂具力正念。發語笑時慎護高舉，手足容貌其量端雅，敦肅正念。若應聞說者，乃至知彼聲品無高無下一語正念。學者共行勿於餘處令他驚怖而生過失，自心悚敬，令他淨信守護正念。心如醉象，以奢摩他常縻制之，是為正念。住於觀察當照其心，是為正念。於眾富饒捨離餘事，如所說念一心守護，是為正念。成就如是念者，說為遠離虛無果利。
uktaṃ niṣphala-spanda-varjanaṃ | katham etat sidhyed ity āha | etat sidhyet sadā smṛtyā iti || 關於遠離無果的行動，已經說完。現在說：如何成就這個？由於正念，常能成就此。
dvādaśa imāḥ smṛtayo niṣphala-spanda-varjanāya saṃvartante | yad uta |
這些十二個正念，能轉向遠離無果的行動。所謂
1)tathāgata-ājñā-anatikrama-anupālana-vipāka-gaurava-smṛtiḥ |
由於不違背如來教勅，守護如來教勅，對於果報尊重的正念。
2)sarva-kāyasya niścala-svabhāvatā-pratiṣṭhitatā-anusmṛtiḥ |
對於一切身，正念於不動自性與安住性。
3)sati satva-arthe yad aṅgam anupayogi tad dṛḍhatara-smṛty-apekṣā-niścala-mādhya-chanda-para-āpattī-kṛtaṃ sarva-dhīra-ceṣṭā-smṛtiḥ |
***當在利益眾生的時候，若身體肢分沒有用到的情況，則要依賴較堅固的正念，才能不動。若內心中，產生冒犯他人的欲望時，則要正念一切智者的行為。
4)navakasya bhaya-utsava-ādi-saṃbandha-saṃbhrame 'ṅga-mukta-smṛtiḥ |
關於初學者，在恐怖、節慶等有關聯的事情中動盪的時候，對於身的移動要保持正念。
5)īryāpatha-catuṣka-ākṣepa-nirūpaṇa-smṛtiḥ |對於四威儀道有異議的時候，檢察的正念。
6)antara-antarā ca īryāpatha-vikopa-ārakṣaṇa-artham īryāpatha-saṃpad-avalokana-smṛtiḥ | 為了於威儀道守護不亂，時時，正念於威儀道的圓滿。
7)bhāṣaṇa-kāle ca atiprasāda-auddhatya-saṃrambha-pakṣapāta-ādi-vaśād atimātra-aprāsādika-hasta-pāda-śiro-mukha-vikāra-niyamana-smṛtiḥ | 在說話的時候，因為極偏愛、傲慢、熱情、黨派等的影響下，令手足頭面的改變成為過度的不親切，這時候，正念於約束。
8)yaḥ śrotā vaktavyaḥ sa yāvan-mātreṇa dhvaninā arthaṃ jānāti | tad anatirekeṇa svareṇa bhāṣaṇa-smṛtir anyatra para-āśaṅkā-doṣa-saṃbhavāt | 若應該被教導的聽聞者，以適度的語調，了知他的目標（意義）。聲音不可過高，這是對於說話的正念。否則，會令他人驚怖，生起這樣的過失。
9)aśikṣita-jana-samāgama-saṅkaṭe sva-citta-tac-citta-prasādana-ādi-tātparya-smṛtiḥ | 在未受教育人聚會的面前，正念於令自心、他心生起淨信等為目標。
10)citta-matta-dvipasya śamatha-stambhe nitya-baddha-smṛtiḥ |
正念於常常將如醉象般的心，繫縛於奢摩他柱中。
11)muhur muhuś ca citta-avasthā-pratyavekṣaṇā-smṛtiḥ |
每一個短暫的時間，正念於觀察自己心的狀況。
12)mahā-jana-saṃpātaṃ prāyo 'nya-kārya-tyāgena api yathā-ukta-smṛti-rakṣā-tātparya-smṛtir iti || 在大眾聚會中，正念於縱使捨離其餘的事情，也要以保護如上所說的正念為目標。
evam etābhiḥ smṛtibhir niṣphala-spandana-varjanaṃ sidhyati |
以這些正念，成就遠離無果的行動。

2. sā ca smṛtis tīvrādarād bhavet | tatrādaraḥ kāryeṣu sarvabhāvenābhimukhyam | avajñāpratipakṣaḥ | ayaṃ cādaraḥ śamathamāhātmyaṃ jñātvā tātparyeṇa jāyate | kas tāvad ayaṃ śamo nāma | ya āryākṣayamatisūtre śamatha uktaḥ ||
tatra katamā śamathākṣayatā | yā cittasya śāntir upaśāntir avikṣepakendriyasaṃyamaḥ | annuddhatatā | annunnahanatā acapalatā acañcalatā saumyatā guptatā karmaṇyatā ājāneyatā ekāgratā ekārāmatā saṃgaṇikāvarjanatā vivekaratiḥ kāyavivekaś cittāvibhramo 'raṇyamukhamanasikāratālpecchatā | yāvad īryāpathaguptiḥ kālajñatā samayajñatā mātrajñatā muktijñatā | subharatā supoṣatetyādi ||
[英譯] And what is meant by " devotion  keen gives mindfulness " ?  There " devotion " is essentially  the main thing, and the opposite to wilful disregard. And  this " devotion wisely bred of zeal is the great soul of inward  peace " by steady aim.   What is this " inward peace " ? The " peace " which in  the Akshayamati Sutra is thus described : " What do we mean  by the indestructible nature of peace ? It means the calm  and the tranquillizing of the thought, the control of the senses  which lose their power to perplex : not being puffed up ; not  making too free, not fickle, not wavering, courteous, well  guarded, ready for action, noble, single in purpose, single in  delight, avoiding society, rejoicing in solitude, apart in body  and undistracted in heart, with the mind set upon the woodland  life, craving little . . . , watchful in regard to bodily postures,  knowing the right time, the occasion, the just mean, and  deliverance ; frugal, easy to support, and so forth."
[法護譯]又於此念得極尊重，彼尊重事一切觀察現前輕毀是所對治，如是尊崇知已，則於此廣大平等。何名平等？故《無盡意經》說：奢摩他者，云何奢摩他無盡？若心不亂謂寂近寂密，護諸根性不高舉，不動不搖深善謹密，無生無作唯一境性，獨處閑靜捨離憒閙，身遠樂事心無動亂，意樂空寂亦無惡求，乃至護威儀道，知時知量及知止足、易養易滿等。
[參考]大方等大集經卷第三十
云何為定？若心寂靜正寂靜寂滅不然，心常不亂守護諸根，不動不轉無有卒暴，安詳靜默堅持不失，善調柔軟獨處閑靜，其身遠離心不迴轉，思樂空寂阿練若處。無有惡求亦無所求非有多求，正命正行威儀堅固，知時隨時，常知止足易養易滿，堪忍力故心無高下能忍惡罵。發心專向善法思惟，樂思惟處及諸禪支，發起慈心、入於悲心、安住喜心、善修捨心，正入初禪、二禪、三禪、四禪、空處、識處、無所有處、非有想非無想處，善能思惟九次第定，是名為定。舉要言之，菩薩助定無量無邊勤行修集，是名菩薩定不可盡。
sā ca smṛtis tīvra-ādarād bhavet | tatra ādaraḥ kāryeṣu sarva-bhāvena abhimukhyam | avajñā-pratipakṣaḥ | 又，此念，因為是猛利尊重的緣故。在那裡，尊重就是，以所有自己的心，現前面向於諸事。尊重能對治輕蔑。
ayaṃ ca ādaraḥ śamatha-māhātmyaṃ jñātvā tātparyeṇa jāyate |
又，已經知道奢摩他的大威德之後，以此為目標，令尊重生起。
kas tāvad ayaṃ śamo nāma | ya ārya-akṣaya-mati-sūtre śamatha uktaḥ ||
這個稱為奢摩，是什麼呢？在聖無盡意經中，提到這個奢摩他。
tatra katamā śamatha-akṣayatā | yā cittasya śāntir upaśāntir avikṣepaka-indriya-saṃyamaḥ | an-uddhatatā | an-unnahanatā acapalatā acañcalatā saumyatā guptatā karmaṇyatā ājāneyatā eka-agratā eka-ārāmatā saṃgaṇikā-varjanatā vivekaratiḥ kāya-vivekaś citta-avibhramo 'raṇya-mukha-manasikāratā alpa-icchatā | yāvad īryāpatha-guptiḥ kāla-jñatā samaya-jñatā mātra-jñatā mukti-jñatā | subharatā supoṣatā ity ādi || 在那裡，什麼是奢摩他的無盡性？1)若心的寂靜、近寂靜，2)控制不亂的諸根。3)不高舉性。4)不過度自由性。5)不動性。6)不搖性。7)平靜性。8)守護性。9)堪能性。10)高貴性。11)唯一境性。12)獨處閑靜性。13)捨離憒閙性。14)樂於遠離，身遠離，心無動亂。15)心向阿練若處。16)少欲。17)乃至護威儀道。17)知時、知場合、知量、知止足。18)易養、易滿等。

3.kiṃ punar asya śamasya māhātmyaṃ yathābhūtajñānajananaśaktiḥ | yasmāt samāhito yathābhūtaṃ prajānātīty avadan muniḥ || yathoktaṃ dharmasaṃgītau | samāhitamanaso yathābhūtadarśanaṃ bhavati | yathābhūtadarśino bodhisatvasya satveṣu mahākaruṇā pravartate | evaṃ cāsya bhavati | idaṃ mayā samādhimukhaṃ sarvadharmayathābhūtadarśanaṃ ca sarvasatvānāṃ niṣpādayitavyaṃ | sa tayā mahākaruṇayā saṃcodyamāno 'dhiśīlam adhicittam adhiprajñaṃ ca śikṣāṃ paripūryāṃ caturāṃ samyaksaṃbodhim abhisaṃbudhyate | tasmān mayā śīlasusthitanāprakampenāśithilena bhavitavyam iti |
[英譯] What again is the great soul of this ' inward peace " ?  The power of engendering the knowledge of things as they are.  For "Whoso hath fixed mind, knows well all as it is : 'thus saith the sage." As it is said in the Dharma-sangiti :  "The man whose mind is wrapt in meditation sees things as  they are. The Bodhisatva who thus sees things as they are feels  profound pity towards all beings ; and thus he thinks : This meditation, the means, with the power of seeing all things as  they are, I must put within the reach of all beings.' He   being impelled by that profound pity towards lofty virtue,  lofty thought, lofty wisdom a discipline fine in its fullness attains full and perfect enlightenment. ' Therefore,' quoth  he, ' I must be well established in virtue, unswerving, unrelaxing.' "
[法護譯] 論曰：云何於尊重平等而不能生如實智邪？謂過去牟尼所說，若於三摩呬多則如實知。如《法集經》云：於等引心得如實見。如實見者，菩薩於諸眾生大悲心轉：我得如是三摩地門，於一切法皆如實見，當為成辦一切眾生，以大悲熏修增上戒定慧學圓滿，成證阿耨多羅三藐三菩提。是故我於淨戒善住不動，得無懈倦。
[參考]佛說法集經卷第四
善男子！菩薩住於持戒，生歡喜心。心歡喜故，不生憂惱。不憂惱故，心得踴悅。得踴悅故，得身心倚。身心倚故，心得樂心。心得樂心故而得三昧。得三昧故，得如實知。以如實知故，菩薩於一切眾生生大慈悲。菩薩作是思惟：我今以此如實三昧法門如實知，為令一切眾生成就。是菩薩以大慈悲心熏修，依彼大慈悲心修持增上戒、增上三昧、增上慧滿足，得阿耨多羅三藐三菩提。是故，我今修持妙戒，不動、不放逸。我憶念一切眾生而修持戒。何以故？若菩薩不憶念一切眾生持戒則非菩薩戒。是故，我今為令一切眾生得安隱樂修持淨戒。
kiṃ punar asya śamasya māhātmyaṃ yathābhūta-jñāna-janana-śaktiḥ | yasmāt samāhito yathābhūtaṃ prajānāti ity avadan muniḥ || 復次，什麼是此奢摩他的大威德？令如實智生起的能力。若三摩呬多者，則如實知。此為過去牟尼所說。
yathā-uktaṃ dharmasaṃgītau | samāhita-manaso yathābhūta-darśanaṃ bhavati |
如在法集經中所說：因為心已得等引者，得如實見。
yathābhūta-darśino bodhisatvasya satveṣu mahā-karuṇā pravartate |
如實見的菩薩，對於諸眾生，大悲心轉。
evaṃ ca asya bhavati | idaṃ mayā samādhi-mukhaṃ sarva-dharma-yathābhūta-darśanaṃ ca sarva-satvānāṃ niṣpādayitavyaṃ |
菩薩作是思惟：此三昧門，能於一切法如實見，我必須令一切眾生成就。
sa tayā mahā-karuṇayā saṃcodyamāno 'dhiśīlam adhicittam adhiprajñaṃ ca śikṣāṃ paripūrya caturāṃ samyaksaṃbodhim abhisaṃbudhyate |
他為這個大悲心所推動，令增上戒、增上心、增上慧學圓滿之後，快速地證阿耨多羅三藐三菩提。
tasmān mayā śīla-susthitana-aprakampena aśithilena bhavitavyam iti |
是故，我必須於戒，善住、不動、無懈倦。

4.idaṃ śamathamāhātmyam ātmanaḥ pareṣāṃ cānnantāpāyādiduḥkhasamatikramānantalaukikalokottarasukhasaṃpatprakarṣapāraprāptyātmakam avagamya tadabhilāṣeṇātāpo bhāvayitavyaḥ | ādīptagṛhāntagateneva śītalajalābhilāṣiṇā | tena tīvra ādaro bhavati śikṣāsu | tenāpi smṛtir upatiṣṭhati | upasthitasmṛtir niṣphalaṃ varjayati | yaś ca niṣphalaṃ varjayati tasyānnarthā na saṃbhavanti | tasmād ātmabhāvaṃ rakṣitukāmena smṛtimūlam anviṣya nityam upasthitasmṛtinā bhavitavyaṃ || ata evograparipṛcchāyāṃ gṛhiṇaṃ bodhisatvam adhikṛtyoktaṃ | surāmaireyamadyapramādasthānāt prativiratena bhavitavyam amattenānnunmattenācapalenācañcalenāsaṃbhrāntenāmukhareṇānnunnaḍenānnuddhatenopasthitismṛtisaṃprajanyeneti || atraiva ca pravrajitabodhisatvam adhikṛtyoktaṃ smṛtisaṃprajanyasyāvikṣepa iti ||
[英譯] When one has grasped the fact, that this " great soul of  inward peace," for oneself as for one's neighbours, has as its  essence the avoidance of pain (such as perdition in its endless  forms) and the full attainment of joy in this world and in others,  likewise endless : one must cherish zeal through a longing for  it ; even as a man shut up in a burning house longs for cool  water. Therefore he is keen in his attention to his studies, and  therefore also mindfulness is ever at hand ; and with mindfulness at hand he avoids all that is fruitless. [120] And he who  avoids fruitless waste, in him wicked things do not arise.  Therefore he who desires to protect his person, must reach the  root of mindfulness and must ever have mindfulness at hand.   It is just on this point we find in the ugraparipṛcchā the  following passage in reference to a Bodhisatva who is still a  householder : " Therefore one must shun the intoxication that  comes from spirits, arrack, and other liquors, and thus sober,  one must be neither frenzied nor fickle, wavering nor confused,  garrulous nor savage, not puffed up, with mindfulness at hand  and awakened consciousness." In the same book in reference   to the Bodhisatva who has renounced the world, it is said :  " There must be no disturbing of the mindfulness and the  awakened consciousness."  
[法護譯] 論曰：此奢摩他於自他尊貴平等，超越無量罪苦，得彼世出世間無量富樂，我當趣求發勤修習。詣火宅中希求清冷之水，得極尊重，諸學弟子當住如是正念行相。近正念者則得遠離無果利事，若遠離無果利者則彼難不生。是故欲護身者當推求念本常，近正念故。《最上授所問經》說：在家菩薩云彼於米果甘蔗等酒及放逸處不樂著者，則無惛醉亦無沈湎，不囂不動亦無忘失、狂亂高舉及惡罵等，由近住正念正知故。彼經復說：出家菩薩正念正知而不散亂。
idaṃ śamatha-māhātmyam ātmanaḥ pareṣāṃ ca ananta-apāya-ādi-duḥkha-samatikrama-ananta-laukika-lokottara-sukha-saṃpat-prakarṣa-pāraprāpty-ātmakam avagamya tad-abhilāṣeṇa ātāpo bhāvayitavyaḥ |
對自己與他人而言，此奢摩他的大威德有這種特性，能超越無量罪苦，成就無量世出世間無量勝樂。當他已經知道這個事實之後，由於渴望彼故，必須精勤修習。
ādīpta-gṛha-antagatena iva śītala-jala-abhilāṣiṇā |
如同在火宅中，希求清冷之水。
tena tīvra ādaro bhavati śikṣāsu | 因此，對於諸學，他是猛利尊重。
tena api smṛtir upatiṣṭhati | 因此，正念也是常存在。
upasthita-smṛtir niṣphalaṃ varjayati | 常存在的正念，遠離無果。
yaś ca niṣphalaṃ varjayati tasya anarthā na saṃbhavanti |
若遠離無果，則彼無益之事不生。
tasmād ātmabhāvaṃ rakṣitu-kāmena smṛti-mūlam anviṣya nityam upasthita-smṛtinā bhavitavyaṃ || 是故，欲護自身者，應當推求念本，應當令正念常在。
ata eva ugraparipṛcchāyāṃ gṛhiṇaṃ bodhisatvam adhikṛtya uktaṃ |
從這裡，同樣的，在最上授所問經中，有提到關於在家菩薩。
surā-maireya-madya-pramāda-sthānāt prativiratena bhavitavyam amattena anunmattena acapalena acañcalena asaṃbhrāntena amukhareṇa anunnaḍena anuddhatena upasthiti-smṛti-saṃprajanyena iti ||
一個人必須不樂於窣羅、迷麗耶、酒及放逸處，無惛醉，亦無沈湎，不囂、不動，亦無慌張，不多話，不傲慢及不高舉，由於正念常在，以及正知（完全的清醒）故。
atra eva ca pravrajita-bodhisatvam adhikṛtya uktaṃ smṛti-saṃprajanyasya avikṣepa iti || 在這部經中，同樣的，提到關於出家菩薩。正念、正知而不散亂。

5.tatra smṛtiḥ āryaratnacūḍasūtre 'bhihitā | yayā smṛtyā sarvakleśānāṃ prādurbhāvo na bhavati | yayā smṛtyā sarvamārakarmaṇām avatāraṃ na dadāti | yayā smṛtyā utpathe vā kumārge vā na patati | yayā smṛtyā dauvārikabhūtayā sarveṣām akuśalānāṃ cittacaitasikānāṃ dharmāṇām avakāśaṃ dadātīyam ucyate samyaksmṛtir iti ||
[英譯] On this matter, mindfulness is mentioned in the holy  Ratnacuda Sutra : " That mindfulness which keeps all sin  from arising ; that mindfulness which gives no occasion for  the works of Mara ; that mindfulness which keeps from being  wrecked on a wrong path or a bad road ; that mindfulness  which is the doorkeeper, and gives no entrance to any of the  unwholesome principles of heart or thought : this is the  perfect mindfulness."
[法護譯] 又《寶髻經》云：若正念者一切煩惱而不發生。若正念者一切魔事皆不得便。若正念者邪道惡道皆不能墮。若正念者如守禦關鑰，一切不善心心所法悉不能入。此說是為正念正知者。
[參考] 大方等大集經卷第二十六，寶髻菩薩品
云何正念？若念施、戒、忍辱、精進、禪定、智慧、四無量心，是名正念。復有正念，攝諸煩惱不令妄起，不近一切惡魔諸業，不墮惡道，不起惡心，常修一切正善之法，遠離一切邪惡之法，是名正念。菩薩住是正念之中，獲得正聚沙門正果，是名正念。
tatra smṛtiḥ ārya-ratna-cūḍa-sūtre 'bhihitā | 在這裡，在聖寶髻經中，有提到念。
yayā smṛtyā sarva-kleśānāṃ prādurbhāvo na bhavati | 由於那個念，令一切煩惱不生起。
yayā smṛtyā sarva-māra-karmaṇām avatāraṃ na dadāti | 由於那個念，一切魔業皆不得便。
yayā smṛtyā utpathe vā kumārge vā na patati | 由於那個念，邪道、惡道皆不能墮。
yayā smṛtyā dauvārika-bhūtayā sarveṣām akuśalānāṃ citta-caitasikānāṃ dharmāṇām avakāśaṃ na dadāti iyam ucyate samyak-smṛtir iti ||
由於那個念，如守禦關鑰，一切不善心心所法，悉不能入。此說為正(完全的、正確的)念。

6. saṃprajanyaṃ tu prajñāpāramitāyām uktaṃ | caraṃś carāmīti prajāṃsti | sthitaḥ sthito 'smīti prajānāti | śayanaḥ śayita iti prajānāti | niṣaṇṇo niṣaṇṇo 'smīti prajānāti | yathā yathā cāsyaḥ [doubtful] kāyaḥ sthito bhavati tathā tathaiva prajānāti || pe|| so 'tikrāman vā pratikrāman vā saṃprajānaṃś cārī bhavati | ālokite vilokite saṃmiñjite prasārite saṃghāṭīpaṭṭapātracīvaradhāraṇe | aśite pīte khādite nidrāklamaprativinodane āgate gate sthite niṣaṇṇe supte jāgarite bhāṣite tuṣṇībhāve pratisaṃlayane saṃprajānaṃś cārī bhavatīti ||
[英譯] Of the awakened consciousness it is said in the Prajñāpāramitā : " When he walks, he is conscious that he walks ;  standing, he is conscious that he stands ; lying, sitting, or  howsoever his body is placed, he is conscious that so it is. . . .  Whether he pass on or step back, his movement is done with  full consciousness. Whether he look this way or that, whether  he contract or expand his limbs ; whether he have on him  wristband, cloth, band and robes ; in eating, drinking, chewing ;  in slumbering or resting, in coming or going, in standing or  sitting, in sleeping or waking, in speech or in silence or absorption, of every act he is fully conscious."
[法護譯]《般若波羅蜜多經》說：行則知行、住則知住、座則知座、臥則知臥，如其身處是名正知。乃至得不違越彼正知行，謂可觀不可觀、著衣持鉢、若飲若食、若眠若覺，及與懈倦取捨屈伸、去來坐立或語默等，各居所安修正知行。
[參考]瑜伽師地論卷第二十四-詳解
云何名為正知而住？謂如有一，若往、若還正知而住，若覩、若瞻正知而住，若屈、若伸正知而住，持僧伽胝及以衣鉢正知而住，若食、若飲、若噉、若甞正知而住，若行、若住、若坐、若臥正知而住，於覺寤時正知而住，若語、若默正知而住，解勞睡時正知而住。
saṃprajanyaṃ tu prajñāpāramitāyām uktaṃ | 而正知，在般若波羅蜜多經中，說到。
caraṃś carāmīti prajāṃsti | 當他正在行走時，他知道：我行走。
sthitaḥ sthito 'smīti prajānāti | 已經站立的時候，他知道：我是站立。
śayanaḥ śayita iti prajānāti | 當他躺下的時候，他知道：我躺下。
niṣaṇṇo niṣaṇṇo 'smīti prajānāti | 已經坐下的時候，他知道：我是坐下。
yathā yathā ca asya kāyaḥ sthito bhavati tathā tathā eva prajānāti || pe||
如同他的身體所擺放，他如是知道。乃至。
so 'tikrāman vā pratikrāman vā saṃprajānaṃś cārī bhavati | 往或還，他正知行。
ālokite vilokite saṃmiñjite prasārite saṃghāṭī-paṭṭa-pātra-cīvara-dhāraṇe |
若覩、若瞻，若屈、若伸，持僧伽胝及以衣鉢。
aśite pīte khādite nidrā-klama-prativinodane āgate gate sthite niṣaṇṇe supte jāgarite bhāṣite tuṣṇībhāve pratisaṃlayane saṃprajānaṃś cārī bhavati iti ||
若食、若飲、若噉，解勞睡時，若行、若住、若坐、若臥，於覺寤時，若語、若默、若宴坐，正知而行。

7.śīlaṃ hi samādhi-saṃvartanīyaṃ || yathoktaṃ candrapradīpasūtre | kṣipraṃ samādhiṃ labhate niraṅgaṇaṃ | viśuddhaśīle 'sminn ānuśaṃsa iti || ato 'vagamyate ye kecit samādhihetavaḥ prayogās te śīlāntargatā iti | tasmāt samādhyarthinā smṛtisaṃprajanyaśīlena bhavitavyaṃ | tathā śīlārthināpi samādhau yatnaḥ kāryaḥ tatraiva sūtre vacanāt | dhyānānuśaṃseṣu hi paṭhyate | nāsau bhoti annācāro ācāro supratiṣṭhitaḥ | gocare carate yogī vivarjeti agocaraṃ || niṣparidāhavihārī gupta indriyasaṃvṛta | iti ||
[英譯]  [121] For virtuous conduct is conducive to meditation. As it is said in the Candrapradipa Sutra : " He quickly  gains meditation free from sin. These are the blessings of one  whose virtue is pure." Hence we understand that all outward acts that lead to  meditation are included under virtue. Therefore if you want  meditation, you must have the virtue of awakened consciousness ; so also if you want virtue, you must make an effort for  meditation. As we learn from another passage in this book. For we read there amongst the blessings of ecstatic  meditation : therein, the devotee keeps to his proper sphere and avoids a  sphere which is not his. He lives in freedom from all distress,  guarded, his sense restrained."
[法護譯] 論曰：戒定相成，如《月燈三昧經》云：謂此戒功能清淨無垢，速得等持；由定趣入，則相應戒亦復趣入。是故由戒正念正知，得三摩地；由三摩地一心故，得淨尸羅。彼經說言：禪定功能中得住無行亦非無行，行相應故。遠離境界。無境界故，不起染習。如是成辦密護根門。
[參考]月燈三昧經卷第六
1)童子！菩薩淨戒有十種利益。何等為十？一者、滿足一切智，二者、如佛所學而學，三者、智者不毀，四者、不退誓願，五者、安住於行，六者、棄捨生死，七者、慕樂涅槃，八者、得無纏心，九者、得勝三昧，十者、不乏信財。童子！是為十種淨戒利益。
爾時，世尊即說偈言:
滿足一切智，如佛而修學，智慧者不毀，常無有怖畏。
誓願不退轉，能安住勝行，逃避生死處，欣慕趣涅槃。
安住無纏障，速得勝三昧，住於淨戒聚，遠離諸貧窮。
其智恒清淨，修習佛所學，不為聖者毀，以戒清淨故。
智者誓不退，勇健善住行，見世種種過，避之趣滅道。
彼心無障礙，以住淨戒力，速得離惱定，是為淨戒利。
2)童子！菩薩摩訶薩與禪相應有十種利益。何等為十？一者、安住儀式，二者、行慈境界，三者、無諸惱熱，四者、守護諸根，五者、得無食喜樂，六者、遠離愛欲，七者、修禪不空，八者、解脫魔羂，九者、安住佛境，十者、解脫成熟。童子！是為菩薩禪定相應十種利益。
爾時，世尊即說偈言:
彼不住非法，安住於儀式，遊行方便境，遠離非境界。
其心無惱熱，善調伏諸根，受勝禪定樂，宴坐離諸緣。
遠離渴愛欲，飡食禪定味，解脫魔境界，安止佛行處。
樂獨林樹間，是為勝方便，修真實解脫，滅除諸苦惱。
 安心清淨法，遠離非儀式，住境遠非境，合禪獲是利。
心不生熱惱，證無食聖樂，身心恒清涼，是禪相應利。
處空根寂靜，其心離雜亂，獲得過人喜，方便離欲故。
心不雜欲染，常遠魔境界，安止佛行處，彼解脫成熟。
śīlaṃ hi samādhi-saṃvartanīyaṃ || yathā uktaṃ candra-pradīpa-sūtre |
因為戒有助於定。如在月燈三昧經中，所說。
kṣipraṃ samādhiṃ labhate niraṅgaṇaṃ | viśuddha-śīle 'sminn ānuśaṃsa iti ||
他快速地得到無垢的等持。這是戒清淨的勝利。
ato 'vagamyate ye kecit samādhi-hetavaḥ prayogās te śīla-antargatā iti |
從這裡，我們知道，若任何行動是定的原因，則彼皆涵蓋在戒中。
tasmāt samādhy-arthinā smṛti-saṃprajanya-śīlena bhavitavyaṃ |
是故，如果你想要得到三摩地，你必須俱備正念、正知的戒。
tathā śīla-arthinā api samādhau yatnaḥ kāryaḥ
同樣的，如果你想要得到戒，你必須努力於三摩地。
tatra eva sūtre vacanāt | dhyānānuśaṃseṣu hi paṭhyate |
同樣，我們在這部經，得到這樣的句子。因為，在禪那諸勝利中，有說。
na asau bhoti anācāro ācāro supratiṣṭhitaḥ |
彼不住非法，安住於儀式。
gocare carate yogī vivarjeti agocaraṃ ||
瑜伽行者行於境界，遠離非境界。
niṣparidāha-vihārī gupta indriya-saṃvṛta | iti ||
他住在無惱熱中，密護根律儀。

8. etābhyāṃ ca śīlasamādhibhyām anyonyasaṃvardhanakarābhyāṃ cittakarmapariniṣpattiḥ etāvatī ceyaṃ bodhisatvaśikṣā yad uta cittaparikarma |
etanmūlatvāt sarvasatvārthānāṃ || uktaṃ hy āryaratnameghe | cittapūrvaṅgamāś ca sarvadharmāḥ | citte parijñāte sarvadharmāḥ parijñātā bhavanti | api tu cittena nīyate lokaḥ cittaṃ cittaṃ na paśyati | cittena cīyate karma śubhaṃ vā yadi vāśubham || cittaṃ bhramate 'lātavat | cittaṃ bhramate turaṅgavat | cittaṃ dahate devāgnivat | cittaṃ harate mahāmbuvat || sa evaṃ vyupaparīkṣamāṇaś citte sūpasthitasmṛtir viharati na cittasya vaśaṃ gacchati | ap tu cittam evāsya vaśaṃ gacchati | cittenāsya vaśībhūtena sarvadharmā vaśībhavantīti ||
[英譯] By these two, virtue and meditation, interacting one on the  other, comes the complete perfection of the action of the mind ;  the Bodhisatva's doctrine amounts to this, the cultivation of  the mind, because all things have their root in the mind. For it is written in the holy Ratnamegha :  " All principles of things have their origin in mind : when  mind is exactly known, all principles are known. Moreover, By mind the world is led ; mind beholds not mind ; mind is  the mine of action, whether merit or demerit.' Mind is like  a circling firebrand : mind is like a heaving wave : mind is  like a blazing forest fire : [122] mind is like a rushing mighty  flood. The Bodhisatva by full examination, living with  ever-present watchfulness directed to mind, goes not into the  power of mind, nay it is mind that comes into his power ; and  when mind is come into his power, all principles of things come  into his power."
[法護譯] 論曰：此由心所成辦修習，戒定二種綺互增長。此說菩薩學者利諸眾生，謂心成辦而為根本。故《寶雲經》說：知一切法皆依於心，心為先導故遍緣諸法。又世間諸決定心，以心所緣而不見，彼則使業清淨。若清淨已，則心無流轉。心無流轉，即心如燒焰或如湍流，如是心相遍能觀察，得住正念。心不遍緣則心得自在，心自在故於一切法而得自在。
[參考] 寶雲經卷第四
云何觀心意止？觀心無常而作常想、苦作樂想、無我我想、不淨淨想。心甚猨猴，如風動搖，念念不住，速疾變異，是結使根本、惡道之源。常生諂曲，為煩惱主，亦是貪欲、瞋恚、愚癡因緣。是一切法宗主、工匠，心為前道，心從緣起悉知諸法。心如畫師，畫一切像而心不知。心集諸業，善惡所由。心如循環、如旋火輪。心如火種，然三有薪。心能生物，猶如大水。觀察之者，當知心相是大患本，不令是心而得自在。若能於心得自在者，於一切法亦得自在。
etābhyāṃ ca śīla-samādhibhyām anyonya-saṃvardhana-karābhyāṃ citta-karma-pariniṣpattiḥ etāvatī ca iyaṃ bodhisatva-śikṣā yad uta citta-parikarma | etan-mūlatvāt sarva-satva-arthānāṃ || 又，以戒與定這二種，相互增長，令心業圓滿。又，這麼多的菩薩學，就是心的照料（或淨化）。因為，對於一切眾生的利益而言，心是根本。
uktaṃ hy ārya-ratn-ameghe | 因為，在聖寶雲經中說。
citta-pūrvaṅgamāś ca sarva-dharmāḥ | 又一切法，心為先導。
citte parijñāte sarva-dharmāḥ parijñātā bhavanti | 當心被知道的時候，一切法被知道。
api tu cittena nīyate lokaḥ 又世間，由心帶領。
cittaṃ cittaṃ na paśyati | 心不能看見心。
cittena cīyate karma śubhaṃ vā yadi vā aśubham || 心集諸業，善或惡。
cittaṃ bhramate 'lātavat | 心周旋，如火把。
cittaṃ bhramate turaṅgavat | 心周旋，如馬。
cittaṃ dahate devāgnivat | 心能燒，如天火。
cittaṃ harate mahāmbuvat || 心能掠奪，如大水。
sa evaṃ vyupaparīkṣamāṇaś citte sūpasthita-smṛtir viharati na cittasya vaśaṃ gacchati | 當他如是遍觀察的時候，使常在的念，住在心中。而不隨心自在。
ap tu cittam eva asya vaśaṃ gacchati | 而是心是隨他自在。
cittena asya vaśībhūtena sarva-dharmā vaśībhavanti iti ||
由於心隨他自在，一切法隨他自在。

9.tathāryadharmasaṅgītisūtre 'py uktaṃ | mativikramo bodhisatva āha | yo 'yaṃ dharmo dharma ity ucyate nāyaṃ dharmo deśastho na pradeśastho 'nyatra svacittādhīno dharmaḥ tasmān mayā svacittaṃ svārādhitaṃ svadhiṣṭhitaṃ susamārabdhaṃ sunigṛhītaṃ kartavyaṃ | tat kasya hetoḥ | yatra cittaṃ tatra guṇadoṣāḥ | nāsti niścittatāyāṃ guṇadoṣaḥ | tatra bodhisatvo doṣebhyaś cittaṃ nivārya guṇeṣu pravartayati || tad ucyate | cittādhīno dharmo dharmādhīnā bodhir iti || ayaṃ bhagavan dharmaṃ samādānaḥ sukhābhisaṃbodhāya saṃvartatae iti ||
[英譯] Likewise in the holy Dharmasangiti Sutra we read as follows :  " The Bodhisatva Mativikrama said : Whatever thing is  called a thing has no local existence general or particular, but  only in dependence upon one's own mind. Hence I must  strive to make my own mind well-ordered, well-established,  well under control, well- trained, well-subdued. And why so ?  Where mind is there is virtue and vice. Where is no mind is  no virtue or vice. Then the Bodhisatva diverts his mind from vices and turns it towards virtues. (Thus it is said : Things  depend on mind, and enlightenment depends on things.) He,  O Blessed One, takes upon him the Law of things, and he is  on the road to the easy attainment of perfect Enlightenment.'
[法護譯] 又《法集經》云：謂若有法，法無處所亦無方分，即己自心是所尊法，說名為法。是故我於自心謙敬，建立極妙殊勝，當知發起此善攝受。所以者何？謂若於心有是功德過咎、無是功德過咎，彼菩薩者此二種心唯求成辦功德而不造過咎，說如是心是所尊法。所尊法者即菩提故。世尊！我於是法開演成就，如是安隱正覺。
tathā ārya-dharma-saṅgīti-sūtre 'py uktaṃ | 同樣的，在聖法集經中也說。
mati-vikramo bodhisatva āha | yo 'yaṃ dharmo dharma ity ucyate na ayaṃ dharmo deśa-stho na pradeśa-stho 'nyatra sva-citta-adhīno dharmaḥ 奮迅慧菩薩說：若這個法被稱為法，這個法無處所，亦無方分。除了依賴自己心的法之外（這個法僅僅依賴於自己心）。
tasmān mayā sva-cittaṃ sv-ārādhitaṃ sv-adhiṣṭhitaṃ su-samārabdhaṃ su-nigṛhītaṃ kartavyaṃ |是故，我必須對自己的心，善恭敬、善建立、善訓練、善攝受。
tat kasya hetoḥ | yatra cittaṃ tatra guṇa-doṣāḥ | na asti niścittatāyāṃ guṇa-doṣaḥ | 所以者何？若心所在之處，則彼處有功德與過咎。當心不在的時候，無功德與過咎。
tatra bodhisatvo doṣebhyaś cittaṃ nivārya guṇeṣu pravartayati ||
在那種情況，菩薩應該讓心遠離過咎之後，令心轉向功德。
tad ucyate | citta-adhīno dharmo dharma-adhīnā bodhir iti ||
此這樣說：法是依賴於心。而菩提是依賴於法。
ayaṃ bhagavan dharmaṃ samādānaḥ sukha-abhisaṃbodhāya saṃvartata iti ||
世尊！這位攝取法的人，轉向於安穩正覺。

10.āryagaṇḍavyūhasūtre 'pi varṇitaṃ | svacittādhiṣṭhānaṃ sarvabodhisatvacaryā svacittādhiṣṭhānaṃ sarvasatvaparipākavinayaḥ || pe || tasya mama kulaputraivaṃ bhavati | svacittam evopastambhayitavyaṃ sarvakuśalamūlaiḥ | svacittam evābhiṣyandayitavyaṃ dharmameghaiḥ | svacittam eva pariśodhayitavyam āvaraṇāya dharmebhyaḥ | svacittam eva dṛḍhīkartavyaṃ vīryeṇety ādi || tathātraiva māyādevyadarśanākulībhūte āryasudhane ratnanetrāyā nagaradevatāyās taddarśanārtham iyam anuśāsanī | cittanagaraparipālanakuśalena te kulaputra bhavitavyaṃ sarvasaṃsāraviṣayaratyasaṃvasanatayā | cittanagarālaṃkāraprayuktena te kulaputra bhavitavyaṃ daśatathāgatabalādhyālambanatayā | cittanagarapariśodhanaprayuktena te kulaputra bhavitavyam īrṣyāmātsaryaśāṭhyāpanayanatayā | cittanagaravivardhanābhiyuktena te kulaputra bhavitavyaṃ sarvajñatāsaṃbhāramahāvīryavegavivardhanatayā | cittanagaraduryodhanadurāsadatābhinirhāraprayuktena te kulaputra bhavitavyaṃ sarvakleśamārakāyikapāpamitramāracakrānavamardanatayā | cittanagarapravistaraṇaprayuktena te kulaputra bhavitavyaṃ mahāmaitrīsarvajagatsphuraṇatayā | cittanagarapraticchādanaprayuktena te kulaputra bhavitavyaṃ vipuladharmacchatrasarvākuśaladharmapratipakṣābhinirharaṇatayā | cittanagaravivaraṇaprayuktena te kulaputra bhavitavyaṃ ādhyātmikabāhyavastu sarvajagatsaṃprāpaṇatayā | cittanagaradṛḍhasthāmābhinirharaprayuktena te kulaputra bhavitavyaṃ sarvākuśaladharmasvasantatyavasanatayā | yāvad evaṃ cittanagaraviśuddhyabhiyuktena kulaputra bodhisatvena śakyaṃ sarvakuśalamūlasamārjanam anuprāptuṃ | tat kasya hetoḥ | tathā hi tasya bodhisatvasyaivaṃ cittanagarapariśuddhaysa sarvāvaraṇāni purato na saṃtiṣṭhante | buddhadarśanāvaraṇaṃ vā dharmaśravaṇāvaraṇaṃ vety ādi |
[英譯] Again, in the Gandavyuha Sutra, the matter is further described. " Dependence upon his own mind is the whole  discipline of the Bodhisatva ; this is the training which brings  all beings to maturity. . . . This, my son, is my opinion,  mind and mind alone must be supported by all the roots of  merit. As the clouds water the earth, so the mind must be  by the Law of Things. It is the mind that must be cleansed  from the Things that lead to obscuration. The mind must be  fortified by manly energy."   In the same book, when the Venerable Sudhana was  perturbed because he could not find Mayadevi, here is Ratnanetri, patron deity of the city, giving him the following admonition with a view to finding her : " You must take care, young  sir, to protect the City of the Mind by not abiding with the  lust for the objects of sense in the chain of existence. [123] You  must be earnest to beautify the City of the Mind by attainment  of the Ten Powers of the Tathagatas. You must be earnest  to cleanse the City of the Mind by sending into the draught  envy, covetousness, and guile.^ You must be earnest in  developing the City of the Mind by increasing your own power  of heroic endeavour to prepare for knowledge in all things.  You must be earnest in aspiration to make the City of the Mind  strong against storm and siege by keeping yourself invincible  against sins, and bad friends who are Mara's bodyguard, and  against all the hosts of Mara. You must be earnest for the  expansion of the City of the Mind by the diffusion of boundless  benevolence throughout the world. You must be earnest for  the defence of the City of the Mind by aspiration for the wide  shelter of the Law and for hostility to every principle of evil. You must be earnest to throw open the gates of the City of the  Mind, by putting the whole world in possession of the reality of things, personal and external. You must be earnest in aspiration to make strong and firm the City of the Mind by the  conviction of the essential impermanence of all principles of  evil." And so on, until the following : ' By being earnest in  cleansing the City of the Mind, the Bodhisatva can attain to  the perfection of all the roots of good. And why so ? For such  a Bodhisatva as has the City of his Mind thus cleansed cannot  be confronted by any of these obstacles : be it the obstacle  to the vision of Buddha or to hearing of the Law  " . . .  
[法護譯] 又《華嚴經》云：謂於自心建立一切菩薩行故，自心建立度脫一切眾生故。乃至，善男子！我於自心當如是住，應知自心具足一切善根故，應於自心淨治法雲地故，應於自心堅固無障礙法故。又如善財勤修精進，欲見摩耶夫人，覩主城神名曰寶眼，饒益教誡作如是言：善男子！應守護心城，謂樂排遣一切生死輪迴境界。應莊嚴心城，謂專趣求如來十力。應淨治心城，謂畢竟斷除慳嫉諂誑。應增長心城，謂增長大精進行求一切智。應防護心城，謂摧碎魔輪禦捍一切煩惱魔眾及惡知識。應廣大心城，謂以大慈普及一切世間。應覆蔭心城，謂以廣大法蓋對治諸不善法。應密護心城，謂遮諸世間內外所有無令侵入。應嚴肅心城，謂欲排遣諸不善法。乃至，善男子！以菩薩得如是淨修心城，則能積集一切善根。所以者何？由菩薩淨修心城故則無諸障礙，謂現前不住，或見佛緣聽法緣等。
[參考] 1)大方廣佛華嚴經卷第六十三---入法界品第三十九之四
善男子！當知菩薩修諸佛法，淨諸佛剎，積集妙行，調伏眾生，發大誓願，入一切智自在遊戲不可思議解脫之門，得佛菩提，現大神通，遍往一切十方法界，以微細智普入諸劫。如是一切，悉由自心。是故，善男子！應以善法扶助自心，應以法水潤澤自心，應於境界淨治自心，應以精進堅固自心，應以忍辱坦蕩自心，應以智證潔白自心，應以智慧明利自心，應以佛自在開發自心，應以佛平等廣大自心，應以佛十力照察自心。
2)大方廣佛華嚴經卷第七十六---入法界品第三十九之十七
爾時，善財童子一心欲詣摩耶夫人所...有主城神，名曰寶眼，眷屬圍遶，於虛空中而現其身，種種妙物以為嚴飾，手持無量眾色寶華以散善財，作如是言：善男子！應守護心城，謂不貪一切生死境界；應莊嚴心城，謂專意趣求如來十力；應淨治心城，謂畢竟斷除慳嫉諂誑；應清涼心城，謂思惟一切諸法實性；應增長心城，謂成辦一切助道之法；應嚴飾心城，謂造立諸禪解脫宮殿；應照耀心城，謂普入一切諸佛道場聽受般若波羅蜜法；應增益心城，謂普攝一切佛方便道；應堅固心城，謂恒勤修習普賢行願；應防護心城，謂常專禦扞惡友、魔軍；應廓徹心城，謂開引一切佛智光明；應善補心城，謂聽受一切佛所說法；應扶助心城，謂深信一切佛功德海；應廣大心城，謂大慈普及一切世間；應善覆心城，謂集眾善法以覆其上；應寬廣心城，謂大悲哀愍一切眾生；應開心城門，謂悉捨所有隨應給施；應密護心城，謂防諸惡欲不令得入；應嚴肅心城，謂逐諸惡法不令其住；應決定心城，謂集一切智助道之法恒無退轉；應安立心城，謂正念三世一切如來所有境界；應瑩徹心城，謂明達一切佛正法輪修多羅中所有法門種種緣起；應部分心城，謂普曉示一切眾生皆令得見薩婆若道；應住持心城，謂發一切三世如來諸大願海；應富實心城，謂集一切周遍法界大福德聚；應令心城明了，謂普知眾生根欲等法；應令心城自在，謂普攝一切十方法界；應令心城清淨，謂正念一切諸佛如來；應知心城自性，謂知一切法皆無有性；應知心城如幻，謂以一切智了諸法性。「佛子!菩薩摩訶薩若能如是淨修心城，則能積集一切善法。何以故？蠲除一切諸障難故，所謂見佛障、聞法障、供養如來障、攝諸眾生障、淨佛國土障。善男子!菩薩摩訶薩以離如是諸障難故，若發希求善知識心，不用功力則便得見，乃至究竟必當成佛。
ārya-gaṇḍa-vyūha-sūtre 'pi varṇitaṃ | 在聖華嚴經中也提到。
sva-citta-adhiṣṭhānaṃ sarva-bodhisatva-caryā 一切菩薩行，是建立在自己的心。
sva-citta-adhiṣṭhānaṃ sarva-satva-paripāka-vinayaḥ || pe ||
令一切眾生成熟的訓練，是建立在自己的心。乃至。
tasya mama kulaputra evaṃ bhavati | 善男子！這是我的觀點。
svacittam eva upastambhayitavyaṃ sarva-kuśala-mūlaiḥ |必須以一切善根，扶助自心。
svacittam eva abhiṣyandayitavyaṃ dharma-meghaiḥ | 必須以法雲潤澤自心。
svacittam eva pariśodhayitavyam āvaraṇāya dharmebhyaḥ | 必須以法淨治自心，捨離障礙。
svacittam eva dṛḍhīkartavyaṃ vīryeṇa ity ādi || 必須以精進，令自心堅固等。
tathā atra eva māyādevy-adarśana-ākulī-bhūte ārya-sudhane ratna-netrāyā nagara-devatāyās taddarśana-artham iyam anuśāsanī | 在這部經中，同樣的，當聖善財，因為不能見到摩耶天女，內心慌亂的時候，有主城神名曰寶眼，為了能見摩耶天女，給與這個教誡。
1)citta-nagara-paripālana-kuśalena te kulaputra bhavitavyaṃ sarva-saṃsāra-viṣaya-raty-asaṃvasanatayā | 善男子！你必須能夠守護心城，於一切輪迴境界的樂著，不住。
2)citta-nagara-ālaṃkāra-prayuktena te kulaputra bhavitavyaṃ daśa-tathāgata-bala-adhyālambanatayā | 善男子！你必須勤於莊嚴心城，謂專趣求（獲得、成就）如來十力。
3)citta-nagara-pariśodhana-prayuktena te kulaputra bhavitavyam īrṣyā-mātsarya-śāṭhya-apanayanatayā | 善男子！你必須勤於淨治心城，謂除遣嫉、慳、諂誑。
4)citta-nagara-vivardhana-abhiyuktena te kulaputra bhavitavyaṃ sarva-jñatā-saṃbhāra-mahā-vīrya-vega-vivardhanatayā |
善男子！你必須勤於增長心城，謂增長大精進勢力，為一切智作準備（資糧）。
5)citta-nagara-duryodhana-durāsadatā-abhinirhāra-prayuktena te kulaputra bhavitavyaṃ sarva-kleśa-māra-kāyika-pāpamitra-māra-cakra-anavamardanatayā |
善男子！你必須勤於熱望，令心城成為難勝、難近，謂摧碎一切煩惱、魔眾、惡知識、魔輪。
6)citta-nagara-pravistaraṇa-prayuktena te kulaputra bhavitavyaṃ mahā-maitrī-sarva-jagat-sphuraṇatayā | 善男子！你必須勤於擴大心城，謂以大慈普及一切世間。
7)citta-nagara-praticchādana-prayuktena te kulaputra bhavitavyaṃ vipula-dharma-cchatra-sarva-akuśala-dharma-pratipakṣa-abhinirharaṇatayā |
善男子！你必須勤於覆蔭心城，謂以廣大法蓋，熱望於對治諸不善法。
8)citta-nagara-vivaraṇa-prayuktena te kulaputra bhavitavyaṃ ādhyātmika-bāhya-vastu sarva-jagat-saṃprāpaṇatayā |善男子！你必須勤於打開心城，謂令一切世間知道內外事。
9)citta-nagara-dṛḍha-sthāma-abhinirhara-prayuktena te kulaputra bhavitavyaṃ sarva-akuśala-dharma-sva-santaty-a-vasanatayā |
善男子！你必須勤於熱望，令心城堅固、強大，謂不令一切不善法自相續而住。
10)yāvad evaṃ citta-nagara-viśuddhy-abhiyuktena kulaputra bodhisatvena śakyaṃ sarva-kuśala-mūla-samārjanam anuprāptuṃ | tat kasya hetoḥ |
乃至，善男子！如是，由於菩薩勤於淨修心城，則能得到一切善根的完成。所以者何？
tathā hi tasya bodhisatvasya evaṃ citta-nagara-pariśuddhaysa sarva-āvaraṇāni purato na saṃtiṣṭhante | 因為，同樣的，這位菩薩如是淨修心城，一切障礙不會在眼前。
buddha-darśana-āvaraṇaṃ vā dharma-śravaṇa-āvaraṇaṃ vā ity ādi |
或見佛的障礙，或聞法的障礙等。

11.tasmād vyavasthitam evaṃ | cittaparikarmaiva bodhisatvaśikṣeti | tac cācapalacetasaḥ || śamāc ca na calec cittaṃ bāhyaceṣṭānivartanāt || asaṃprajanyaparatantrasya muṣitasmṛteś ca cittaṃ calati samīhitād ālambanād anyatra nīyamānatvāt | yadā tu smṛtisaṃprajanyena bāhyāś ceṣṭā nivartitā bhavanti tadā tadvaśatvād ekasminn ālambane nibaddhaṃ yāvad iṣyate tāvat tiṣṭhati | tataś ca pūrvavad anuśaṃsavistaraḥ | adyatve 'pi ca satvārthakṣamo bhavaty eva prasādakaratvāt | kathaṃ ||sarvatrācapalamandamitasnigdhābhibhāṣaṇāt | āvarjayej janaṃ bhavyam ādeyaś cāpi jāyate || etad eva ca bodhisatvasya kṛtyam yad uta satvāvarjanaṃ | yathāryadharmasaṃgītisūtre | āryapriyadarśena bodhisatvena paridīpitaṃ | tathā tathā bhagavan bodhisatvena pratipattavyaṃ yat sahadarśanenaiva satvāḥ prasīdeyuḥ | tat kasmād dhetoḥ | na bhagavan bodhisatvasyānyat karaṇīyam asty anyatra satvāvarjanāt | satvaparipāka eveyaṃ bhagavan bodhisatvasya dharmasaṃgītir iti ||
[英譯] From this we conclude as follows. The doctrine of the  Bodhisatvas simply amounts to the preparation of the mind :  and that is a mind not unstable. " From inward peace move  not thy heart, turning away from outward acts."The mind  of one who is robbed of his watchfulness, under the influence  of some unintelligent neighbour, is unstable, because it is  always being led in a direction other than the desired object.  But when the man is intelligent and watchful and has succeeded  in keeping off outward activities, [124] then his mind by  virtue of these qualities can remain fixed as long as desired on a  single object. And then as before there follows a full statement  of blessings. And moreover, at this present, he becomes  capable of ministering to the needs of all beings, because he  has won their confidence. How ? Steadfast in all, with  loving speech gently win over worthy folk : for this the  Bodhisat becomes unto all men acceptable." This then  is a duty of the Bodhisatva, the winning over of all beings ;  which is made clear in the Dharma-saṃgīti Sutra, by the  Bodhisatva the Venerable Priyadarsana. " Thus, reverend sir,  the Bodhisatva must in every way make it his object that all  may feel confidence as soon as they see him. And why ? For this is the whole duty of the Bodhisatva, reverend sir, to win  over all beings. It is the ripening of all beings to maturity,  reverend sir, which is the Bodhisatva's true Rehearsal of the  Law."
[法護譯] 論曰：是故住此菩薩學者，於心所行得不動思等心，不動外境不起妄念。不正知者，謂於三摩呬多其心動亂，或於他境而有攀緣。若得正念正知則外境不轉，彼自在故無一攀緣。乃至求彼安住，如先所說功用廣大，令利益解脫眾生故，得修如是淨信。云何得一切處？希望潤澤不遽不緩，教斯福行不捨眾生。所謂不捨眾生者，是菩薩修作。如《法集經》云：喜見菩薩白佛言：世尊！菩薩以如是行，眾生見者俱生喜樂。何以故？世尊！菩薩餘無所作，唯一化度眾生。世尊！是名菩薩法集。
[參考]佛說法集經卷第五
見者愛樂菩薩白佛言：世尊！世尊！菩薩如是如是行，以是等行，眾生見者即生歡喜。何以故？世尊！菩薩餘無所作，唯教化眾生。世尊是名菩薩根本勝妙法集。
tasmād vyavasthitam evaṃ | citta-parikarma eva bodhisatva-śikṣā iti |
因此，我們可以如是結論。菩薩學僅僅只是心的準備（照料、淨化）。
tac ca acapala-cetasaḥ || 且它是不動搖的心。
śamāc ca na calec cittaṃ bāhya-ceṣṭā-nivartanāt ||
心不會從內心平靜的狀況，移動。因為，對於外境不起妄念。
asaṃprajanya-paratantrasya muṣita-smṛteś ca cittaṃ calati samīhitād ālambanād anyatra nīyamānatvāt | 依於不正知與忘失正念的心，是不穩定。因為，從所希求的對象，這個心，被帶走到其他的境界。
yadā tu smṛti-saṃprajanyena bāhyāś ceṣṭā nivartitā bhavanti tadā tadvaśatvād ekasminn ālambane nibaddhaṃ yāvad iṣyate tāvat tiṣṭhati |
但是，當這個人具足正念、正知的時候，於外境的心思不轉。那時候，因為這個力量，心被繫縛在一個所緣，只要想要安住多久，就能住多久。
tataś ca pūrvavad anuśaṃsa-vistaraḥ | 然後，如先前廣說勝利。
adyatve 'pi ca satva-artha-kṣamo bhavaty eva prasāda-karatvāt | kathaṃ ||
而且，在現在這個時候，他變成有能力去利益眾生，因為他贏得眾生對他的信心。如何呢？
sarvatra acapalo manda-mita-snigdha-abhibhāṣaṇāt |
在一切處，他是穩定的，因為他的言語是溫文的、適當的、柔和的。
āvarjayej janaṃ bhavyam ādeyaś ca api jāyate ||
他能安慰未來的眾生，而且可以被接受。
etad eva ca bodhisatvasya kṛtyam yad uta satva-āvarjanaṃ |
而這是菩薩應該做的事（菩薩的責任），就是安慰一切眾生。
yathā ārya-dharma-saṃgīti-sūtre | ārya-priya-darśena bodhisatvena paridīpitaṃ |
如在聖法集經中，聖喜見菩薩說的很清楚。
tathā tathā bhagavan bodhisatvena pratipattavyaṃ yat sahadarśanena eva satvāḥ prasīdeyuḥ | tat kasmād dhetoḥ | 世尊！菩薩如是如是行，眾生見者俱生歡喜。何以故？
na bhagavan bodhisatvasya anyat karaṇīyam asty anyatra satva-āvarjanāt |
世尊！菩薩餘無所作，唯安慰眾生。
satva-paripāka eva iyaṃ bhagavan bodhisatvasya dharma-saṃgītir iti ||
世尊！成熟一切眾生，是名菩薩法集。

12.evaṃ punar akriyamāṇe ko doṣa ity āha | annādeyaṃ tu taṃ lokaḥ paribhūya jināṅkuraṃ | bhasmachanno yathā vahniḥ pacyeta narakādiṣu || yathā prāg upadarśitaṃ || yena cāsya paribhava evam annartho ratnameghe jinenoktas tena saṃkṣepasaṃvaraḥ |yenāprasādaḥ satvānāṃ tad yatnena vivarjayed iti || yathāha | katame ca te bodhisatvasamudācārāḥ | yāvad iha bodhisatvo nāsthāne viharati nākāle | nākālabhāṇī bhavati nākālajño bhavati nādeśajño bhavati | yato nidānam asyāntike satvā aprasādaṃ prativedayeyuḥ | sa sarvasatvānurakṣayā | ātmanaś ca bodhisaṃbhāraparipūraṇārthaṃ saṃpanneryāpatho bhavati mṛdubhāṇī mandabhāṇī | asaṃsargabahulaḥ | pravivekābhimukhaḥ | suprasannamukha iti ||
[英譯]  On the other hand, the guilt in neglecting this course is set  forth thus :   " The worldling who the scion spurns of Jina, and accepts  him not, shall burn alive in all the hells like fire that smoulders  under ash." As it has been shown above. That which causes this contempt for him is an Evil.  " Therefore the essence of the Vow Jina in Ratnamegha tells :  all that destroys men's confidence, that one should strenuously  eschew."  As it is said : " What are these practices of the Bodhisatva ?  In this world the Bodhisatva does not abide in a wrong spot,  nor at a wrong time ; speaks not out of season, is not ignorant  of time or place : which might give his neighbours an excuse  to want confidence in him. He by watchful care for his  fellows, and to attain the fulness of the perfect Buddha,  shows himself one that has all the excellences of deportment,  speaks gently and deliberately, frequents not often society,  but rather turns his face towards solitude, yet is of a cheerful  countenance."       
[法護譯] 論曰：如是復造何過失耶？謂輕毀諸佛及輕世間，墮地獄中如煻煨覆苗熾然燒煮，慎勿輕毀，如前數說。造此報者，如《寶雲經》說：輕毀禁戒、不生淨信，一心捨離諸眾生等。又如彼言：云何是菩薩學處？乃至為諸菩薩不行非處，無非時語、知時知方。若不如是，即令諸眾生不起淨信，何況護諸眾生？及為己身威儀道行求菩提利益，具足圓滿喜樂調柔，於此現前合集無多執著。
[參考] 寶雲經卷第一
云何名菩薩善持緻密戒？菩薩作是念非但波羅提木叉戒能使我成阿耨多羅三藐三菩提，諸餘菩薩威儀戒行我亦當學，如法修行。云何是菩薩戒？菩薩不應行處終不往來，非時不語，善知時節、善知方俗，順適人心，不令眾生起於譏嫌，善護眾生令至菩提，亦自具足菩提威儀，言辭柔軟，少於言說，不好親近大臣、群官，恒修阿練若行，和顏悅色。能具如是菩薩威儀戒，及餘經中諸菩薩戒悉具修行，是名菩薩緻密戒。
evaṃ punar akriyamāṇe ko doṣa ity āha | anādeyaṃ tu taṃ lokaḥ paribhūya jina-aṅkuraṃ | bhasma-channo yathā vahniḥ pacyeta naraka-ādiṣu || 復次，當不如是作的時候，何過失耶？世人蔑視佛苗，而且不接受他。將於地獄中，如煻煨覆火熾然燒煮。
yathā prāg upadarśitaṃ || 如前所說。
yena ca asya paribhava evam anartho ratna-meghe jinena uktas tena saṃkṣepa-saṃvaraḥ |yena aprasādaḥ satvānāṃ tad yatnena vivarjayed iti || 若由此，如是蔑視於他，是無益之事。在寶雲經中，世尊略說律儀：若由此，令眾生沒有信心，則應該努力地捨離。
yathā āha | katame ca te bodhisatva-samudācārāḥ | 如彼言：云何是菩薩的正確行為呢？
yāvad iha bodhisatvo na asthāne viharati na akāle |
乃至，在這個世間上，菩薩不在錯誤的處所，也不在錯誤的時間，停留。
na akāla-bhāṇī bhavati na akāla-jño bhavati na adeśa-jño bhavati |
不在錯誤的時期，說話。不是不知時間，不是不知地點。（善知時節，善知方俗。）
yato nidānam asya antike satvā aprasādaṃ prativedayeyuḥ |
若那個緣由，則於他這一邊，令諸眾生起不淨信。
sa sarva-satva-anurakṣayā | 他為了守護一切眾生。
ātmanaś ca bodhi-saṃbhāra-paripūraṇa-arthaṃ saṃpanna-īryāpatho bhavati mṛdu-bhāṇī manda-bhāṇī | 及為自己的菩提資糧的圓滿，他具有完美的威儀道，柔軟地說話，從容不迫地說話。
asaṃsarga-bahulaḥ | praviveka-abhimukhaḥ | suprasanna-mukha iti ||
社會聚會不多，反而面向遠離，有喜悅的表情（和顏悅色）。

13. ata eva dharmasaṃgītisūtre deśitaṃ | yaḥ satvān rakṣati sa śīlaṃ rakṣatīti | anayā kanīyena mātṛgrāmeṇa saha raho'vasthādiṣu lokarakṣā ca kṛtā syāt | evaṃ bhogyeṣu jalasthaleṣu mūtrapurīṣaśleṣmapūyādīnāṃ kutsitānāṃ rahasy arahasi cotsargaṃ na kuryād devamanuṣyacittarakṣārthaṃ || saddharmasmṛtyupasthāne ca raha utsiṣṭaṃ kṛtvānnutsiṣṭāhāreṣv adadataḥ pretagatiḥ paṭhyate || tathā bodhisatvaprātimokṣe 'py aprasādaparihāra uktaḥ | na purato dantakāṣṭhaṃ khāditavyaṃ na purataḥ kheṭe nikṣiptavya iti | eṣa ca gauravalajjāvidhiḥ sarvadraṣṭavyo na brahmacāriṣv eva | atra tu sūtre brahmacāryadhikāraḥ teṣu gurutarāpattibhayasaṃdarśanārthaṃ || yathātraivāha | noccairbhāṣiṇā bhavitavyam iti || na cāyaṃ vidhiḥ prādeśikaḥ | tathā brahmaparipṛcchāyām apy uktaṃ na ca vadhasadṛśena bodhisatvena bhavitavyam iti | tathā prātimokṣād api lokāprasādakaram anveṣya varjanīyaṃ | tan na tāvad || mukhapūraṃ na bhuñjīta saśabdaṃ prasṛtānanaḥ | pralambapādaṃ nāsīta na bāhuṃ mardayet samam ||
[英譯] [125] Therefore it has been declared in the Dharmasangiti  Sutra : " He that preserves living beings preserves virtue."  In this way the world would be preserved with the womankind  in secret and in public. This is why in places watery or dry  meant for use one should not emit urine, excrement, spittle,  pus, or such vile matters secretly or openly, for the protection  of the multitudes of gods and men. In the Saddharmasmrtyupasthāna is described how a man  who has thrown away the leavings secretly without giving any  of that which is not left shall become a Preta. Then again in the Bodhisatvaprātimoksa we are told to avoid  want of respect : "Do not use a tooth-stick before them ;  do not drop phlegm before them. This rule of respect  and decency is to be always observed, not amongst the religious  students only."  In the same Sutra is a paragraph for the  religious, to show them the danger of more serious offence : so  he says in that place, " Do not speak loud." This too is an  absolute rule. So also it is said in the Brahmapariprcchā : " The Bodhisatva must not be like one who takes life." So  from the Prātimoksa also one must avoid carefully what is  objectionable to people. For instance : " Do not fill the mouth in eating, or make a  noise, and stuff the cheeks ; sit not with dangling leg ; chafe  not the surface of the arm."
[法護譯] 又《法集經》云：若護禁戒則護諸眾生，應怖彼方，謂於女人里舍勿共住屏處，護世間者勿容故作。又若受用水陸地等，大小便利洟唾不淨，屏處密棄諸利益心，護天人者勿容故作。且《正法念處經》云：菩薩尚不以殘食施人，若故作棄殘行者，墮餓鬼趣。又《菩薩別解脫經》說：所向清淨，不應現前擲小齒木，亦勿現前遺彼洟唾。如是於尊重者慚恥儀式，一切處見皆非梵行。《畢竟經》說：修梵行者見是義已，怖彼重罪。又如彼說：不應高語，亦非儀軌。如《梵天所問經》云：應知菩薩者譬若新婦。又《菩薩別解脫經》云：遠離世間人不喜作，謂乃至不滿口食、噉嚼有聲、不伸脚坐、不露肘臂。
ata eva dharmasaṃgītisūtre deśitaṃ | 因此，在法集經中，也提及。
yaḥ satvān rakṣati sa śīlaṃ rakṣati iti | 若護諸眾生，則他護禁戒。
anayā kanīyena mātṛ-grāmeṇa saha raho'vasthā-ādiṣu loka-rakṣā ca kṛtā syāt |
與年輕的女人，在屏處等。以這種方式運作，可以保護世間。
evaṃ bhogyeṣu jala-sthaleṣu mūtra-purīṣa-śleṣma-pūya-ādīnāṃ kutsitānāṃ rahasy arahasi ca utsargaṃ na kuryād deva-manuṣya-citta-rakṣā-arthaṃ ||
如是在受用的水陸地中，大小便利洟唾等不淨，在屏處或公開地，不應該排放，為了保護天人類。
saddharmasmṛtyupasthāne ca raha utsiṣṭaṃ kṛtvā anutsiṣṭa-āhāreṣv adadataḥ preta-gatiḥ paṭhyate || 且在正法念處經中說到，私底下，已將剩餘的食物捨棄，對於不是剩餘的食物，卻不布施者，墮餓鬼趣。
tathā bodhisatva-prātimokṣe 'py aprasāda-parihāra uktaḥ |
又，同樣的，在菩薩別解脫經中也說到避開不清淨。
na purato danta-kāṣṭhaṃ khāditavyaṃ na purataḥ kheṭe nikṣiptavya iti |
不應該在別人面前，咬嚼齒木。不應該在別人面前，遺彼洟唾。
eṣa ca gaurava-lajjā-vidhiḥ sarva-draṣṭavyo na brahma-cāriṣv eva |
又，這個尊重與慚恥的（合乎禮儀的）規定，一切時處應該去觀察，不是僅僅在梵行學習期間。
atra tu sūtre brahmacāry-adhikāraḥ teṣu gurutara-āpatti-bhaya-saṃdarśana-arthaṃ || 但是，在這部經中說，這段文是關於梵行期間，是為了告訴他們重罪的恐怖。
Yathā atra eva āha | noccair bhāṣiṇā bhavitavyam iti || na ca ayaṃ vidhiḥ prādeśikaḥ |又如在這部經中說：不應該大聲說話。這條規定也不是侷限於梵行學習期間。
tathā brahmaparipṛcchāyām apy uktaṃ na ca vadha-sadṛśena bodhisatvena bhavitavyam iti | 又如在梵天所問經中也說，菩薩不應該像劊子手。
tathā prātimokṣād api loka-aprasāda-karam anveṣya varjanīyaṃ | tatra tāvad ||
又在菩薩別解脫經中也說，已經發現世間人不歡喜作的事情之後，必須避開。謂乃至。
mukha-pūraṃ na bhuñjīta saśabdaṃ prasṛta-ānanaḥ | pralamba-pādaṃ na āsīta na bāhuṃ mardayet samam || 不滿口食，噉嚼有聲，不伸脚坐，不應該磨損臂表面。

14. evaṃ svayam apy utprekṣya dṛṣṭvā śrutvā ca lokāprasādaṃ rakṣeta | aprasādakaravacanavarjanaṃ tu na sukaram iti smaraṇabodhanārtham upadarśyate | āryasāgaramatisūtre deśitaṃ | nāvalīnavacano bhavati | na vyavakīrṇavacanaḥ | nāvasyandanavacanaḥ | nojjvālanavacanaḥ | na rāgānunītavacanaḥ | na prākṛtavacanaḥ | nāsaṃrakṣitavacanaḥ | na vyāpādasaṃdhukṣaṇavacanaḥ | na cañcalavacanaḥ | na capalavacanaḥ | na raṭaraṅgavacanaḥ | na mukhasākṣyavaropaṇavacano bhavatīti ||
[英譯] Thus one should observe for himself, should see and hear,  and avoid what is objectionable to people. But it is easy to  avoid offence in word, therefore this avoiding is explained only  to refresh the memory.   [126] In the holy Sagaramati Sutra it is laid down as follows :  " He has no despondent talk, no disconnected talk, no misrepresentation, nothing inflammatory or provocative of  passion, no vulgar talk or unrestrained, none to excite malice,  no wavering or unstable talk, nothing fictitious, nothing to  discredit an eye-witness."
[法護譯] 論曰：如是自當遠離，人見聞已不喜守護。又如是棄捨不喜作語亦不為難，念隨所解於義可見。故《海意經》云：無衰弱語、無麁獷語、無熾然語、無不實語、無貪順卑下語、無下劣語、無覆藏語、無瞋害語、無動亂語、無戲㘌語、無對面鬪諍語。
[參考] 佛說海意菩薩所問淨印法門經卷第四
海意！何名菩薩智為先導語業具足？謂若菩薩凡出語言，而常遠離語中一切麁惡過失。海意！何名語中麁惡過失？所謂菩薩常當遠離六十四種語之過失。何等六十四？一者、菩薩無麁澁語；二者、無濁亂語；三者、無壞器聲語；四者、無衰弱聲語；五者、無極高聲語；六者、無極下聲語；七者、無猛惡聲語；八者、無堅硬語；九者、無謇吃語；十者、無逼惱語；十一者、無離散語；十二者、無燒然語；十三者、無迷惑語；十四者、無怨恨語；十五者、無密切語；十六者、無染著語；十七者、無呻吟語；十八者、無童稚語；十九者、無震吼聲語；二十者、無熾盛語；二十一者、無掁觸語；二十二者、無不知時語；二十三者、無貪隨卑語；二十四者、無瞋障礙語；二十五者、無癡狂亂語；二十六者、無驚怖語；二十七者、無慢執語；二十八者、無作破壞語；二十九者、無諂曲語；三十者、無高慢語；三十一者、無離慢卑下語；三十二者、無隨愛覆藏語；三十三者、無非愛訐露語；三十四者、無不實說語；三十五者、無缺失語；三十六者、無虛妄語；三十七者、無鬪亂語；三十八者、無兩舌語；三十九者、無惡口語；四十者、無綺語；四十一者、無破朋友語；四十二者、無極利語；四十三者、無極柔軟語；四十四者、無凡俗語；四十五者、無不藏護語；四十六者、無繁多語；四十七者、無瞋害語；四十八者、無鬪諍語；四十九者、無賤劣語；五十者、無動亂語；五十一者、無輕浮語；五十二者、無面譏語；五十三者、無戲劇語；五十四者、無歌音語；五十五者、無非法語；五十六者、無離間語；五十七者、無自讚語；五十八者、無毀他語；五十九者、無侮翫語；六十者、無激動語；六十一者、無違背佛、法、僧語；六十二者、無毀謗賢聖語；六十三者、無非理作證語；六十四者、無一切麁惡過失等語。
evaṃ svayam apy utprekṣya dṛṣṭvā śrutvā ca loka-aprasādaṃ rakṣeta |
如是一個人應當觀察自己，應該見以及聞已，應該守護（避開）世間人不歡喜。
aprasāda-kara-vacana-varjanaṃ tu sukaram iti smaraṇa-bodhana-artham upadarśyate | 但是，要棄捨產生不歡喜的語言，是容易作到的。因此，這裡所要呈現，是為了令記憶清醒。
ārya-sāgara-mati-sūtre deśitaṃ | 在聖海意經中提示。
1)na avalīna-vacano bhavati | 無衰弱語（消沈語）
2)na vyavakīrṇa-vacanaḥ | 無濁亂語（不相關的話題）
3)na avasyandana-vacanaḥ | 無不實語（扭曲原本的意思）
4)na ujjvālana-vacanaḥ | 無熾然語（激情的、煽動的言論）
5)na rāga-anunīta-vacanaḥ | 無貪順卑下語（激發貪的言語）
6)na prākṛta-vacanaḥ | 無下劣語（粗俗的言語）
7)na asaṃrakṣita-vacanaḥ | 無覆藏語（不保護、不注意）
8)na vyāpāda-saṃdhukṣaṇa-vacanaḥ | 無瞋害語（令人激動的怨恨）
9)na cañcala-vacanaḥ | 無動亂語
10)na capala-vacanaḥ | 無不穩定語
11)na raṭa-raṅga-vacanaḥ | 無戲㘌語（虛假、編造）
12)na mukha-sākṣy-avaropaṇa-vacano bhavati iti || 無對面鬪諍語(當面減低信用、可信)

15. āryatathāgataguhyasūtre 'py āha | na khalu punaḥ kulaputra bodhisatvasya vāg raktā vā duṣṭā vā mūḍhā vā kliṣṭā vā | kṣuṇṇavyākaraṇā vā svapakṣotkarṣaṇavacanā vā | parapakṣanigrahavacanā vā | ātmavarṇānunayavacanā vā | paravarṇapratighavacanā vā | pratijñottāraṇavacanā vā | ābhimānikavyākaraṇavacanā veti ||
[英譯] In the holy Tathāgata-guhya Sutra again it is said : " Indeed,  sir, the Bodhisatva' s speech is not passionate, or malignant, or  foolish, or tortuous ; confused in details, partial to his own  side, or unfair to the other side ; no encouraging his own  praise, or discouraging the praise of others ; no shirking a  promise, no show of self-conceit."
[法護譯] 又《如來祕密經》云：復次善男子！菩薩無愛著語、猛惡語、癡亂語、染污語、缺漏記別語、自分高強語、他分離散語、自讚功能語、破他功能語、不救拔語、增上慢記別語。
[參考]佛說如來不思議祕密大乘經卷第七
寂慧當知，如來語言具有六十四種殊妙之相。何等名為六十四種？一者流澤，二者柔軟，三者悅意，四者可樂，五者清淨，六者離垢，七者明亮，八者甘美，九者樂聞，十者無劣，十一者圓具，十二者調順，十三者無澁，十四者無惡，十五者善柔，十六者悅耳，十七者適身，十八者心生勇銳，十九者心喜，二十者悅樂，二十一者無熱惱，二十二者如教令，二十三者善了知，二十四者分明，二十五者善愛，二十六者令生歡喜，二十七者使他如教令，二十八者令他善了知，二十九者如理，三十者利益，三十一者離重復過失，三十二者如獅子音聲，三十三者如龍音聲，三十四者如雲雷吼聲，三十五者如龍王聲，三十六者如緊那羅妙歌聲，三十七者如迦陵頻伽聲，三十八者如梵王聲，三十九者如共命鳥聲，四十者如帝釋美妙聲，四十一者如振鼓聲，四十二者不高，四十三者不下，四十四者隨入一切音聲，四十五者無缺減，四十六者無破壞，四十七者無染污，四十八者無希取，四十九者具足，五十者莊嚴，五十一者顯示，五十二者圓滿一切音聲，五十三者諸根適悅，五十四者無譏毀，五十五者無輕轉，五十六者無動搖，五十七者隨入一切眾會，五十八者諸相具足。
ārya-tathāgata-guhya-sūtre 'py āha | 又，在聖如來祕密經中也說到。
na khalu punaḥ kulaputra bodhisatvasya vāg raktā vā duṣṭā vā mūḍhā vā kliṣṭā vā | 復次，善男子！菩薩無愛著語、猛惡語、癡亂語、染污語、
kṣuṇṇa-vyākaraṇā vā sva-pakṣa-utkarṣaṇa-vacanā vā |
缺漏記別語(在細節上零落、凌亂)、自分高強語（對自己這一邊提高）、
para-pakṣa-nigraha-vacanā vā | 他分離散語（對他人這一邊壓低）
ātma-varṇa-anunaya-vacanā vā | 自讚功能語(稱讚自己給予鼓勵)
para-varṇa-pratigha-vacanā vā | 破他功能語(稱讚他人給予阻礙)
pratijñā-uttāraṇa-vacanā vā | 不救拔語（躲避自己的承諾）
ābhimānika-vyākaraṇa-vacanā vā iti || 增上慢記別語（表現自己的傲慢）

16. āryadaśabhūmakasūtre 'py uktaṃ | yeyaṃ vāgamanojñā svasantānaparasantānavināśanī tathārūpāṃ vācaṃ prahāya | yeyaṃ vāk snigdhā mṛdvī manojñā madhurā priyakaraṇī manāpakaraṇī [doubtful] hitakaraṇī karṇasukhā hṛdayaṃgamā premaṇī varṇaviṣpaṣṭā vijñeyā śravaṇīyā aniśritā bahujanakāntā bahujanapriyā bahujanamanāpā [doubtful] vijñapraśastā sarvasatvahitasukhāvahā manotplāvakarī manaḥprahlādanakarī svaparasantānapramodanakarī rāgadveṣamohasarvakleśāpraśāmanī tathārūpāṃ vācaṃ niścārayati | yāvad itihāsapūrvakam api vacanaṃ parihārya pariharatīti ||
[英譯] Again, in the holy Dasabhumaka Sutra it is said : " What-ever speech is unpleasant, whatever hurts one's own nature or  others, that speech he avoids ; but the speech that is kindly,  gentle, pleasant, sweet, agreeable, winning, gracious, welcome  to the ear, reaching the heart, affectionate, clear to the ear  and the understanding, worth hearing, independent, agreeable,  welcome, and pleasing to many, commendable and wise,  bringing good and happiness to all creatures, making the heart  leap for joy, causing delight to one's own and others' nature,  allaying passion, hatred, delusion, and all faults this kind of  speech he uses." . . . and so on, to the words, 'he utterly  abandons the gossiping manner of speech."
[法護譯]《十地經》亦作是說：謂若發言，喜自眷屬破他眷屬，斷如是語。謂應發言潤澤柔軟意喜適悅，美妙可愛悅耳快然，心行樂欲分明不謬，所聞通達無不依止，多人愛樂多人歡喜，平等稱讚利益安樂一切眾生，自他眷屬意喜踴躍，滅貪瞋癡一切煩惱，如是行相。若發語言乃至對向，先發喜笑，除損害故。
[參考] 佛說十地經卷第二
離麁惡語，謂所有語蜇螫麁獷磣刺於他，令他瞋恨背面慘厲，庸淺鄙惡不可樂聞，聞者不悅瞋忿所出；如火燒心令生怨結，意起熱惱不可愛樂，能壞自他心心相續，如是等語悉皆遠離；常作潤澤柔軟悅意，深可樂聞，聞者生喜，善入於心，風雅典則多人愛樂，多人悅樂，令心踊躍，令心悅豫，能淨自他心相續語。離雜穢語，善思審語、時語、真語、義語、法語、順道理語、巧調伏語、有分段語、隨時籌量有緣起語，乃至戲笑尚恒思審，何況故出散亂之言。其心無貪，於他欲樂及他財位、他資具中，不起貪愛，不求、不願、不生貪心。心無瞋恚，常於一切諸有情類，發起慈心及利益心、憐愍心、安樂心、潤澤心、攝益一切世間之心，永離忿恨、嫉妬、瞋恚，常思順行仁慈祐益性，得正見隨順正道。捨離種種占卜、吉凶、邪戒者見，其見正真無諂無誑，於佛、法、僧起定意樂。
ārya-daśa-bhūmaka-sūtre 'py uktaṃ | 在聖十地經中亦作是說。
ya iyaṃ vāg-amanojñā sva-santāna-para-santāna-vināśanī tathārūpāṃ vācaṃ prahāya | 凡任何言語是不可意的，凡會傷害自相續與他相續，應該斷除如是語。
ya iyaṃ vāk snigdhā mṛdvī manojñā madhurā priya-karaṇī manāpa-karaṇī [doubtful]
應發言，潤澤、柔軟、可意、甜美、美妙、悅意、
hita-karaṇī karṇa-sukhā hṛdayaṃ-gamā premaṇī varṇa-viṣpaṣṭā vijñeyā śravaṇīyā
令人得利、悅耳、深入人心、喜悅、分明不謬、容易了解、值得聽聞、
aniśritā bahujana-kāntā bahujana-priyā bahujana-manāpā [doubtful]
無依止、多人愛樂、多人歡喜、多人悅意、
vijña-praśastā sarva-satva-hita-sukha-āvahā mana-utplāva-karī
稱讚、有智、帶來利益與安樂給一切眾生、令心踊躍、
manaḥ-prahlādana-karī sva-para-santāna-pramodana-karī
令心悅豫、能令自他相續意喜、
rāga-dveṣa-moha-sarva-kleśa-āpraśāmanī tathārūpāṃ vācaṃ niścārayati |
滅貪瞋癡一切煩惱，他應該說如是行相的言語。
yāvad itihāsa-pūrvakam api vacanaṃ parihārya pariharati iti ||
乃至，縱使以前的歷史傳說的言談，也要完全地捨棄。

17.āryagaganagañjasūtre tūktaṃ | guruvacanānavamardanatayā | paravacanānācchindanatayā cādeyagrāhyavacano bhavatīti ||
[英譯] In the holy Gaganaganja Sutra, moreover, it is said : By  not violating the teacher's words, by not disregarding the  words of others, he is born as one whose words are received  and be accepted."
[法護譯] 又《虛空藏經》云：為尊長言，極研慮故；為他人言，離覆藏故，當樂攝受如是等語。
āryagaganagañjasūtre tu uktaṃ | guru-vacana-anavamardanatayā |
但是，在聖虛空藏經中說：由於不冒犯尊長的言語。
para-vacana-anācchindanatayā ca ādeya-grāhya-vacano bhavati iti ||
由於不忽視他人的言語，這個人的言語是可接受、可接納。

18.dharmasaṃgītisūtre 'py uktaṃ | gaganagañjo bodhisatva āha | na bodhisatvenaiṣā vāg bhāṣitavyā yayāparo vyāpadyeta | na sā vāg bhāṣitavyā yayāparaṃ tāpayet | na bodhisatvena sā vāg bhāṣitavyā yat paro jānīyāt | na sā vāg bhāṣitavyā yayārthā nirarthā | na bodhisatvena sā vāg bhāṣitavyā yayā na vidyām utpādayet | na sā vāg bhāṣitavyā yā satvānāṃ na hṛdayaṃgamā na paurī na karṇasukhā na sā vāg bhāṣitavyeti ||
[英譯] [127] And in the Dharmasangiti Sutra it is said : ' Gaganaganja the Bodhisatva said : A Bodhisatva must not use  that speech which would irritate another, or which would  annoy another, such as to inform an enemy, nor that by  which purposes are thwarted ; he must not say that by  which he would not convey knowledge, nor what does not go  to people's hearts, what is not understood of the people, not  pleasant to the ear : that kind of speech also must not be  used."   
[法護譯] 《法集經》云：佛告虛空藏菩薩言：菩薩不作此語令他起瞋、不作此語令他起惱、不作此語令他無智、不作此語令他無益、不作此語令發無明、不作此語令他眾生心不歡喜悅耳快然，菩薩不作如是等語。
[參考]佛說法集經卷第六爾時，虛空菩薩白佛言：世尊！菩薩不作如是言：以何等言說能生他人瞋心？菩薩不作如是言：以何等言說能生他人惱心？菩薩不作如是言：以何等言說能令他人不知？菩薩不作如是言：以何等言說無義虛妄？菩薩不作如是言：以何等言說能令不生智慧光明？菩薩不作如是言：以何等言說能令其心不生歡喜、亦不具足、及以耳聞不生喜樂？菩薩不作如是言：以何等言說令破壞二處？世尊！菩薩不作如是言：以何等言說令他不能解空？何以故？世尊！一切言說，彼如是言說最為堅固：以何等言說令他能知於空？世尊！若菩薩能知諸法空義，無心、無我，其相不二，遠離二相而不捨一切眾生所作事業，是名菩薩無障礙大悲。
dharmasaṃgītisūtre 'py uktaṃ | 在法集經中也說。
gaganagañjo bodhisatva āha | 虛空藏菩薩言。
1)na bodhisatvena eṣā vāg bhāṣitavyā yayā aparo vyāpadyeta |
菩薩不作此語，令他起瞋。
2)na sā vāg bhāṣitavyā yayā aparaṃ tāpayet | 不作此語，令他起惱。
3)na bodhisatvena sā vāg bhāṣitavyā yat paro jānīyāt | 不作此語，令他無智。
4)na sā vāg bhāṣitavyā yayā arthā nirarthā | 不作此語，令他無益。
5)na bodhisatvena sā vāg bhāṣitavyā yayā na vidyām utpādayet | 不作此語，令發無明。
6)na sā vāg bhāṣitavyā yā satvānāṃ na hṛdayaṃ-gamā na paurī na karṇa-sukhā na sā vāg bhāṣitavyā iti || 不作此語，不入眾生的心，不是無知人的言語（宮庭中僕人的言語），不悅耳。菩薩不作如是等語。

19.saṃkṣepatas tu parāprasādarakṣā āryasāgaramatisūtre deśitā | apara eka dharmo mahāyānasaṃgrahāya saṃvartate svaskhalitapratyavekṣaṇatayā sarvasatvānurakṣeti ||
[英譯] How to avoid offence to others is concisely shown in the  holy Sāgaramati Sutra : " Another rule serves to sum up the  Great Vehicle : By taking heed to one's own stumbling, one  would take care of all."   
[法護譯] 又《海意經》云：略說於他不生喜護，云復有一法攝受大乘，謂自錯謬而常觀察，於諸眾生隨所守護。
[參考] 佛說海意菩薩所問淨印法門經卷第十
復有一法，常當伺察過失，善護一切眾生。
saṃkṣepatas tu para-aprasāda-rakṣā ārya-sāgara-mati-sūtre deśitā |
然而，在聖海意經中，略說於他不喜護（如何避開冒犯他人）。
apara eka dharmo mahāyāna-saṃgrahāya saṃvartate sva-skhalita-pratyavekṣaṇatayā sarva-satva-anurakṣā iti || 有另外一法攝受大乘，由於常觀察自己的錯謬，能守護諸眾生。

20.eṣā rakṣātmabhāvasya | yathāparair na nāśyeta | yathā na parān na nāśayet | asya tu granthavistarasyāyaṃ piṇḍārtho bodhisatvena manasā nityaṃ dhārayitavyaḥ || suniścalaṃ suprasannaṃ dhīraṃ sādaragauravaṃ | salajjaṃ sabhayaṃ śāntaṃ parārādhanatatparam || ātmasatvavaśaṃ nityam annavadyeṣu vastuṣu | nirmāṇam iva nirmānaṃ dhārayāmy eṣa mānasam | iti || kim etāvatī ātmabhāvarakṣā | na hi | kiṃ tarhi bhaiṣajyavasanādibhiḥ saha | tatra dvividhaṃ bhaiṣajyaṃ | satatabhaiṣajyaṃ glānapratyayabhaiṣajyaṃ ca |
[英譯] This is the care of oneself, that one should not be injured  by others, and that one should not injure others. This essence  of a world of texts must be always kept in the heart of the  Bodhisatva : All unmovable, all gracious, firm, respectful and reverent,  modest, cautious, calm, intent upon conciliating others, at the  service of self and all creatures always in blameless things, like  the model bodies created by the will of a magician, without  pride : such is the mind I keep." Is that the whole guarding of one's nature ? Not so, but  it is also protected by medicines, dress, and so forth. Here  medicine is of two kinds : one for permanent use, one necessary  for sick persons.
[法護譯] 論曰：此護身者不惱於他，如是他人亦無惱害我。於此論廣大積習菩薩利益，應知常持是意，謂安靜不動尊重愛樂，慚恥怖懼於他寂靜一心親近，及於眾生而常自在。淨信等事，若變若化，持如是意。彼護身者云何無有湯藥衣服藥共二種？謂常受用藥及病緣藥。
eṣā rakṣā ātmabhāvasya | yathā aparair na nāśyeta | yathā na parān na nāśayet |
此護身者，如是不被他人所惱害，同樣不會，他不會惱害他人。
asya tu grantha-vistarasya ayaṃ piṇḍa-artho bodhisatvena manasā nityaṃ dhārayitavyaḥ || 但是，此論的廣大的總義，必須常保持在菩薩的心中。
suniścalaṃ suprasannaṃ dhīraṃ sādara-gauravaṃ |
極不動、善清淨、堅定、有尊敬、尊重。
salajjaṃ sabhayaṃ śāntaṃ para-ārādhana-tatparam ||
有慚恥、有怖懼、寂靜，一心令他人歡喜。
ātma-satva-vaśaṃ nityam anavadyeṣu vastuṣu |
自己與眾生的自在，常在無過失的事件中。
nirmāṇam iva nirmānaṃ dhārayāmy eṣa mānasam | iti ||
猶如幻師所創造的身體一樣，沒有慢，我應該保持這樣（無慢）的心。
kim etāvatī ātma-bhāva-rakṣā | na hi | kiṃ tarhi bhaiṣajya-vasana-ādibhiḥ saha |
這就是所有護身的事情嗎？不。那是什麼呢？還需要以藥、衣服等等來保護。
tatra dvividhaṃ bhaiṣajyaṃ | satata-bhaiṣajyaṃ glāna-pratyaya-bhaiṣajyaṃ ca |
在那裡，有二種藥：常受用藥及病緣藥。

21.tatra satatabhaiṣajyam adhikṛtyāryaratnameghe 'bhihitaṃ | tasmāt piṇḍapātrād ekaṃ pratyaṃśaṃ sabrahmacāriṇāṃ sthāpayati | dvitīyaṃ duṣkhitānāṃ tṛtīyaṃ vinipatitānāṃ caturtham ātmanā paribhuṅkte | paribhuñjāno na raktaḥ paribhuṅkte asakto 'gṛddho 'nnadhyavasitaḥ | anyatra yāvad eva kāyasya sthitaye | yāpanāyai | tathā paribhuṅkte yathā nātisaṃlikhito bhavati | nātigurukāyaḥ | tat kasya hetoḥ | atisaṃlikhito hi kuśalapakṣaparāṅmukho bhavati | atigurukāyo middhāvaṣṭabdho bhavati | tena taṃ piṇḍapātaṃ paribhujya kuśalapakṣābhimukhena bhavitavyam ity ādi ||
[英譯] Taking first the permanent medicines, this class is set forth  in the holy Ratnamegha : " So he puts forth one morsel from  the dish for the pious, a second for the afflicted, a third for the  ruined ; a fourth he partakes of himself. This he takes without appetite, but detached, not greedy, without setting his mind  on it : only just so far as to support the body and to maintain  it. He eats in order not to become too emaciated, and not too  stout. [128] And why is that ? Too emaciated, he fails in  health ; too stout, he is confirmed in sloth. Therefore, in  partaking of the food he must have health in view."
[法護譯] 常受用藥者，如《寶雲經》說：是故行乞食者應作四分：一者分與同梵行人，二者施諸貧苦，三者餓鬼畜生，四者自食。然於飲食勿起耽嗜，亦不多求，乃至資養於身安住色力。如其飲食得無懈倦，不令身重。所以者何？彼懈倦者於此善分樂後時得，或令身重而多睡眠。應知此等行乞食者，現前獲得如是善分。
[參考]寶雲經卷第五
若到佛像、塔寺、眾僧所恭敬供養，乞食之食分作四分：一分與同梵行者、第二分與窮下乞食之者、第三分與諸鬼神、第四分自供身食。我今食者但念修道，不應於食而起染著，亦不憍逸、貪嗜無厭。作如是食，為存此身、濟其軀命。是故，於食趣得安身，不使羸乏亦不令肥。何以故？若身羸瘦，妨廢行道。若食厚重，復多睡眠。為行道故，於食知節，不多、不少。勤修精進，除去懈怠，為滿菩提覺支。滿菩提覺支故，我見得滅。我見滅故，能以身肉施於眾生。
tatra satata-bhaiṣajyam adhikṛtya āryaratnameghe 'bhihitaṃ |
在那裡，關於常受用藥，在聖寶雲經中說到。
tasmāt piṇḍapātrād ekaṃ pratyaṃśaṃ sabrahmacāriṇāṃ sthāpayati |
因此，從乞食的缽，留一分與同梵行人。
dvitīyaṃ duṣkhitānāṃ tṛtīyaṃ vinipatitānāṃ caturtham ātmanā paribhuṅkte |
第二分與諸貧苦。第三分與餓鬼畜生。第四分與自食。
paribhuñjāno na raktaḥ paribhuṅkte asakto 'gṛddho 'nadhyavasitaḥ |
飲食時，不起染著而食，亦不愛著、貪嗜、不住心於此。
anyatra yāvad eva kāyasya sthitaye | yāpanāyai |
乃至，僅僅是為存此身，濟其軀命。
tathā paribhuṅkte yathā na atisaṃlikhito bhavati | na atigurukāyaḥ |
如其飲食，不會變成太羸瘦，不令身重。
tat kasya hetoḥ | atisaṃlikhito hi kuśala-pakṣa-parāṅmukho bhavati |
所以者何？因為，身體羸瘦，變成妨廢行道（背離善品）。
atigurukāyo middha-avaṣṭabdho bhavati | 身體太胖，變成多睡眠。
tena taṃ piṇḍapātaṃ paribhujya kuśala-pakṣa-abhimukhena bhavitavyam ity ādi ||
因此，飲食這個團食之後，必須轉向善品而修習。

22. āryaratnarāśāv apy uktaṃ | tena grāmaṃ vā nagaraṃ vā nigamaṃ vā piṇḍāya caratā dharmasaṃnāhaṃ saṃnahya piṇḍāya cartavyaṃ | tatra katamo dharmasaṃnāhaḥ | amanāpāni [doubtful] rūpāṇi dṛṣṭvā na pratihantavyaṃ | manāpāni [doubtful] dṛṣṭvā nānunetavyaṃ | evaṃ manāpāmanāpeṣu [doubtful] śabdagandharasaspraṣṭavyeṣu vijñapteṣu nānunetavyaṃ na pratihantavyaṃ | indriyasusaṃvṛtenānnutkṣiptacakṣuṣā yugamātraprekṣiṇā | dāntājāneyacittena pūrvadharmamanasikāram annutsṛjatā nāmiṣaprakṣiptayā santatyā piṇḍāya cartavyaṃ sāvadānacāriṇā ca bhavitavyaṃ | yataś ca piṇḍapāto labhyate tatrānunayo na kartavyaḥ yataś ca na labhyate tatra pratighāto notpādayitavyaḥ | daśakulapraveśe na caikādaśāt kulād bhikṣā na labhyate | tathāpi na paritaptavyaṃ evaṃ ca cittam utpādayitavyam | evaṃ bahukṛtyā hy ete śramaṇabrāhmaṇagṛhapatayo na tair avaśyaṃ mama dātavyaṃ | idaṃ tāvad āścaryaṃ yan mām ete samanvāharanti | kaḥ punar vādo yad bhikṣāṃ dāsyanti | tenaivam aparitapatā piṇḍāya cartavyaṃ ||
[英譯] In the holy ratnarāśā it is also said : " Therefore before  you go a-begging through village, or town, or city, you must  buckle on the armour of righteousness. And what is this  armour ? If you see unpleasant shapes, you should not repel  them ; if you see pleasant shapes you should not attract them.  Thus with things pleasant or unpleasant, sound, smell, taste,  touch, when discerned, you should neither repel nor attract.  With senses carefully guarded, the eye not being raised from  the ground, and looking ahead no more than a yoke's length ;  with mind noble and disciplined, that forgets not the doctrine  it has learnt, with nature not bent on desire, you should go a-begging ; it should be done district by district ; where alms  is given, there should be no attraction, and where none is  given, no repulsion. Alms is not taken by entering in at ten  households and leaving the eleventh. Nevertheless you should  not worry, but you should think such thoughts as these : Those persons are busy (ascetics, Brahmans, or house-holders) ; they are not obliged to give me anything ; it is a wonder that they notice me. How much more that they  give alms ! 'Thus one should go a-begging without worrying.  
[法護譯] 故《寶積經》云：若比丘入於城邑聚落乞食，應以法莊嚴而行乞食。所以者何？謂若見可愛不可愛色，見已不應起違順意。如是，可愛不可愛聲香味觸法，見已皆勿起違順意。攝護諸根使無散亂，諦視一尋，先所思法不捨作意。不以食覆於心而行乞食，若得食處不生樂著，若不得處不起瞋害。若至十家若過十家不得食者，勿生憂惱。當發是心：此諸長者及婆羅門，多作事緣不施我食。乃至未曾攝受於彼，況施我食。如是行乞食者不生憂惱。
[參考]大寶積經卷第一百一十四，寶梁聚會第四十四阿蘭若比丘品第五
迦葉！阿蘭若比丘若為乞食至城邑聚落，應作是念：我從阿蘭若處至是城邑聚落，若得食若不得心無憂喜。若不得食者，應生喜心念宿業報，我今當勤修習福業。又念如來乞食亦不得。彼阿蘭若比丘入於城邑聚落乞食，應以法莊嚴，法莊嚴已，然後乞食。云何法莊嚴？若見適意色不應染著，見不適意色亦不生瞋。若聞適意聲不適意聲、若嗅適意香不適意香、適意味不適意味、適意觸不適意觸、適意法不適意法，心無染著亦不生瞋。攝護根門諦視一尋調伏其心，本所思法不令離心，不以食污心而行乞食，應次第乞食。若得食處不應生著，不得食處不應生瞋。若至十家若過十家，不得食者不應生憂，應作是心：此諸長者及婆羅門，多有諸緣不與我食。又此長者諸婆羅門，乃至未曾生心念我，況與我食。迦葉！阿蘭若比丘若能如是，於乞食中不生驚畏。
āryaratnarāśāv apy uktaṃ | 在聖寶積經中也說。
tena grāmaṃ vā nagaraṃ vā nigamaṃ vā piṇḍāya caratā dharma-saṃnāhaṃ saṃnahya piṇḍāya cartavyaṃ | 以此，正在為乞食而行至城邑聚落的這個人，應該被法鎧之後，而行乞食。
tatra katamo dharma-saṃnāhaḥ | amana-āpāni [doubtful] rūpāṇi dṛṣṭvā na pratihantavyaṃ | mana-āpāni [doubtful] dṛṣṭvā na anunetavyaṃ |
在那裡，什麼是法鎧呢？若見不適意色，不應該生瞋。若見適意色，不應染著。
evaṃ manāpa-amanāpeṣu [doubtful] śabda-gandha-rasa-spraṣṭavyeṣu vijñapteṣu na anunetavyaṃ na pratihantavyaṃ | 如是，適意、不適意聲、香、味、觸，當你知道的時候，不應該染著，不應該生瞋。
indriya-susaṃvṛtena anutkṣipta-cakṣuṣā yugamātra-prekṣiṇā |
善攝護諸根，眼不從地面上揚，向前看不超過一尋。
dānta-ājāneya-cittena pūrva-dharma-manasikāram anutsṛjatā na āmiṣa-prakṣiptayā santatyā piṇḍāya cartavyaṃ sāvadāna-cāriṇā ca bhavitavyaṃ | 以調伏、高貴的心。以於先所學習的法，不令離心。以心相續不傾向於欲，而行乞食，應次第乞食。
yataś ca piṇḍapāto labhyate tatra anunayo na kartavyaḥ yataś ca na labhyate tatra pratighāto na utpādayitavyaḥ | 若得食處，不生樂著。若不得處，不起瞋害。
daśa-kula-praveśe na ca ekādaśāt kulād bhikṣā na labhyate |
若至十家，若過十家，不得食者。
tathā api na paritaptavyaṃ evaṃ ca cittam utpādayitavyam |
不管如何，不應生憂。當發是心：
evaṃ bahukṛtyā hy ete śramaṇa-brāhmaṇa-gṛhapatayo na tair avaśyaṃ mama dātavyaṃ | 這些沙門、婆羅門、長者，是如此忙碌，必然不會施我食。
idaṃ tāvad āścaryaṃ yan mām ete samanvāharanti | 乃至，他們未曾注意到我。
kaḥ punar vādo yad bhikṣāṃ dāsyanti | 更何況說，施我食？
tena evam aparitapatā piṇḍāya cartavyaṃ || 如是行乞食者，不生憂惱。

23.ye cāsya satvāś cakṣuṣu ābhāsam āgacchanti strīpuruṣadārakadārikāḥ | antaśas tiryagyonigatās tatra maitrīkaruṇācittam utpādayitavyaṃ | tathāhaṃ kariṣyāmi yathā ye me satvāś cakṣuṣā ābhāsam āgacchanti piṇḍapātaṃ vā dāsyanti tān sugatigāminaḥ kariṣyāmi | tādṛśaṃ yogam āpatsye | tena lūhaṃ vā praṇītaṃ vā piṇḍapāta saṃgṛhya samantāc caturdiśaṃ vyavalokayitavyaṃ | ka iha grāmanagaranigame daridraḥ satvaḥ | yasyāsmāt piṇḍapātāt saṃvibhāgaṃ kariṣyāmi | yadi daridraṃ satvaṃ paśyati tena tatpiṇḍapātāt saṃvibhāgaḥ kartavyaḥ | atha na kañcit satvaṃ daridraṃ paśyati | tenaivaṃ cittam utpādayitavyaṃ | santy annābhāsagatāḥ satvā ye mama cakṣuṣu ābhāsaṃ nāgacchanti | teṣām itaḥ piṇḍapātād agraṃ pratyaṃśaṃ niryātayāmi | dattādānāḥ paribhuñjatāṃ | tena tat piṇḍapātaṃ gṛhītvā tad araṇyāyatanam abhiruhya dhautapāṇinā śobhanasamācāreṇa śramaṇacāritrakalpasamatvāgatenādhiṣṭhānādhiṣṭhitena paryaṅkaṃ baddhvā sapiṇḍapātaḥ paribhoktavyaḥ || pe || paribhuñjatā caivaṃ manasikāra utpādayitavyaḥ | santy asmin kāye 'śītiḥ krimikulasahasrāṇi | tāny anenaivaujasā sukhaṃ phāsuṃ viharantu | idānīṃ caiṣām āmiṣeṇa saṃgrahaṃ kariṣyāmi | bodhiprāptaś ca punar dharmeṇa saṃgrahaṃ kariṣyāmi | yadi punar asya lūhaṃ piṇḍapātaṃ bhavati tenaivaṃ cittam utpādayitavyaṃ | lūhāhāratayā me laghuḥ kāyo bhaviṣyati prahāṇakṣama uccāraprasrāvaniṣyandanaś ca me parītto bhaviṣyati | śraddhādeyaṃ ca parīttaṃ bhaviṣyati | kāyalaghutā cittalaghutā ca me bhaviṣyati | alpamlānamiddhaś ca me bhaviṣyati | yadā punar asya prabhūtaḥ piṇḍapāto bhavati tatrāpi mātrābhojinā bhavitavyaṃ utsarjanadharmiṇā ca | tataḥ piṇḍapātād anyatarāyāṃ śilāyām avatīryaivaṃ cittam utpādayitavyaṃ | ye kecin mṛgapakṣisaṃgā āmiṣabhojanenārthikās te dattādānāḥ paribhuñjatām iti ||
[英譯] All the beings that come within his view, men, women, boys  or girls, and even the lower animals, for these friendship and  pity should be felt. ' I will so behave that I shall make those  creatures attain bliss that come into my sight or give me alms.  This is the way I will set about it. Whether the alms gotten  be poor or good, we must look round all the four quarters of  the world, and ask : [129] ' What poor creature is there in this  village, or town, or city, to whom I may give a share of this  my alms ? ' If he sees a poor creature, he must give him a  share of the alms. It he sees no poor creature, he must ask,  ' Are there any unseen that have not come into my sight ?  For them I set apart a first share of this alms : I hope they  may accept and enjoy it.' Then let him take the alms of  these persons and go up into his place in the forest, and wash  his hands, in decent fashion, and with the ascetic's proper  customs and ceremonies, seated upon the proper place with  legs crossed beneath him, let him eat his doles. ... As you  eat, you must ponder thus : In my body are eighty thousand  worms ; by this same energy may they dwell happy and at  ease ; Now I will partake of this food for them. And when  I attain wisdom again, I will feed on the Law.' But if  he has a poor dole, he must think thus to himself : ' By the  poorness of food my body will become light and fit for meditation, the quantity of my excretions will become small ; and  the offerings of the faithful will become small : lightness of  body and lightness of thought will be mine ; weak and little  will the sloth be in me.' But when he has an abundant dole,  even then he must be moderate in eating and must abstain.  Then as from his receipt of alms he moves away from one or  other doorpost he must say to himself : Whatsoever company  of birds or beasts may wish for food, let them accept the gift  and enjoy it.'
[法護譯] 又乞食時，見諸眾生若男若女童男童女乃至畜生，起慈悲心：若諸眾生見我所作及施我食，皆生天趣。如其所得精麁飲食，受是食已遍觀四方，此城邑聚落貧窮之者，我以此食而分施之。若見貧者，於所乞食而為分與。若不見有是貧窮者，亦發是心：以我真實徹眼境際所觀眾生，我所乞食於中上味願當施與。持此食已詣阿蘭若處，行杜多者淨洗手足，於沙門行具諸儀式，威力加持結跏趺座而飲食之。乃至欲食，如是作意：此身中蟲有八萬戶，共得此食皆得安隱。我今以食攝受諸蟲，我得菩提復以法化。若復不足，發如是心：若食少者，令我身輕、息除便利、斷諸過惡，身心輕安又少惛睡。乃至於所乞食若復多者，於食分量應行捨法，於所乞食發如是心：飛鳥鹿屬希求飲食，我當施彼。
[參考]大寶積經卷第一百一十四，寶梁聚會第四十四阿蘭若比丘品第五
迦葉！阿蘭若比丘乞食時，若見眾生若男若女若童男童女，乃至畜生，應於是中生慈悲心：我行如是精進，作如是願。若眾生見我及與我食者皆生天上。迦葉!阿蘭若比丘若得麁食若得細食，受是食已應觀四方，此村邑中誰貧窮者，當減此食以施與之。若見貧人所可乞食即分半與，若不見貧者應生是心：我眼所不見眾生，我所得食於中好者願施與之。我為施主彼為受者。迦葉！阿蘭若比丘乞食，得受食已，持至阿蘭若處淨洗手足，淨沙門儀式具一切淨法，如法取草已結加趺坐，坐已而食，心無愛著亦無貢高，無有瞋心無濁亂心。臨欲食時如是思惟：今此身中有八萬戶蟲，蟲得此食皆悉安樂，我今以食攝此諸蟲。我得阿耨多羅三藐三菩提時，以法攝取。迦葉！又時阿蘭若比丘食或不足，應作是念：我今身輕能修忍辱，斷除諸惡少大小便，得身輕已亦得心輕，又得少睡亦不起欲想。應作如是思惟。迦葉！阿蘭若比丘若乞食得多，應生知足想。應於食中減取一摶置淨石上，如是思惟：有諸鳥獸能噉食者，我以施之，彼為受者。
ye ca asya satvāś cakṣuṣu ābhāsam āgacchanti strī-puruṣa-dāraka-dārikāḥ |
又，若見諸眾生（進入他的視線內），若男、若女、童男、童女，
antaśas tiryag-yoni-gatās tatra maitrī-karuṇā-cittam utpādayitavyaṃ |
乃至畜生。於彼，應該起慈與悲心。
tathā ahaṃ kariṣyāmi yathā ye me satvāś cakṣuṣā ābhāsam āgacchanti piṇḍapātaṃ vā dāsyanti tān sugati-gāminaḥ kariṣyāmi | tādṛśaṃ yogam āpatsye |
我將這樣做，若諸眾生進入我的視線內，或是將要施我食。則那些眾生，我將令其獲得善趣。這個方式，就是我將要開始使用的。
tena lūhaṃ vā praṇītaṃ vā piṇḍapāta saṃgṛhya samantāc caturdiśaṃ vyavalokayitavyaṃ | 不論得到的食物是麁或細，接受食已，應遍觀四方。
ka iha grāma-nagara-nigame daridraḥ satvaḥ | 問：在此聚落、村、城邑中，誰是貧窮者？
yasya asmāt piṇḍapātāt saṃvibhāgaṃ kariṣyāmi | 我以此食而分施之。
yadi daridraṃ satvaṃ paśyati tena tatpiṇḍapātāt saṃvibhāgaḥ kartavyaḥ |
如果看見貧人，於所乞食，必須分與。
atha na kañcit satvaṃ daridraṃ paśyati | tena evaṃ cittam utpādayitavyaṃ |
然而，未看見任何貧窮人，他必須生如是心：
santy anābhāsa-gatāḥ satvā ye mama cakṣuṣu ābhāsaṃ na āgacchanti |
是否有未見的眾生，那些尚未進入我的視線內？
teṣām itaḥ piṇḍapātād agraṃ pratyaṃśaṃ niryātayāmi | datta-ādānāḥ paribhuñjatāṃ | 我所得食於中好者，分施與之。（我希望）他們接受，受用。
tena tat piṇḍapātaṃ gṛhītvā tad araṇya-āyatanam abhiruhya dhauta-pāṇinā śobhana-samācāreṇa śramaṇa-cāritra-kalpa-samatva-āgatena adhiṣṭhāna-adhiṣṭhitena paryaṅkaṃ baddhvā sapiṇḍapātaḥ paribhoktavyaḥ || pe || 持此食已，詣阿蘭若處，淨洗雙手，以正確的方式，具足適當的沙門行為、儀式，坐於適當的地方，結跏趺座，坐已而食。乃至。
paribhuñjatā ca evaṃ manasikāra utpādayitavyaḥ | 正欲食的時候時，必須如是思惟：
santy asmin kāye 'śītiḥ krimi-kula-sahasrāṇi | 今此身中，有八萬戶蟲，
tāny anena eva ojasā sukhaṃ phāsuṃ viharantu | 蟲得此食，皆悉安樂、安逸。
idānīṃ ca eṣām āmiṣeṇa saṃgrahaṃ kariṣyāmi | 我今以食，將攝受諸蟲。
bodhiprāptaś ca punar dharmeṇa saṃgrahaṃ kariṣyāmi | 我得菩提，復將以法攝取。
yadi punar asya lūhaṃ piṇḍapātaṃ bhavati tena evaṃ cittam utpādayitavyaṃ |
復，如果所得的乞食是不足，他必須發如是心：
lūha-āhāratayā me laghuḥ kāyo bhaviṣyati prahāṇa-kṣama uccāra-prasrāva-niṣyandanaś ca me parītto bhaviṣyati | 由於食物少，我的身體將變成很輕，適合於禪修。
我的大小便流量將變少。
śraddhā-deyaṃ ca parīttaṃ bhaviṣyati | 而且，以信心施與（就是食物），將變少。
kāya-laghutā citta-laghutā ca me bhaviṣyati | 我將得到身輕、心輕。
alpa-mlāna-middhaś ca me bhaviṣyati | 又我將得到少量、微弱的昏睡。
yadā punar asya prabhūtaḥ piṇḍapāto bhavati tatra api mātra-ābhojinā bhavitavyaṃ utsarjana-dharmiṇā ca | 復次，當他有豐富的乞食時，必須知量而食，應行捨法。
tataḥ piṇḍapātād anyatarāyāṃ śilāyām avatīrya evaṃ cittam utpādayitavyaṃ |
然後，應於食中，減取一摶，置淨石上，如是思惟：
ye kecin mṛga-pakṣi-saṃgā āmiṣa-bhojanena arthikās te dattādānāḥ paribhuñjatām iti || 任何的飛鳥鹿屬，希求飲食，他們能接受，而且受用。

24. punar āha | tena sarveṇa rasasaṃjñā notpādayitavyā || pe ||caṇḍālakumārasadṛśena mayā bhavitavyaṃ | cittakāyacaukṣeṇa | na bhojanacaukṣeṇa | tat kasmād dhetoḥ | kiyatpraṇītam api bhojanaṃ bhuktaṃ | sarvaṃ tat pūtiniṣyandaparyavasānaṃ durgandhaparyavasānaṃ pratikūlaparyavasānaṃ | tasmān mayā na praṇītabhojanākāṅkṣiṇā bhavitavyaṃ | tena naivaṃ cittam utpādayitavyaṃ |puruṣo me piṇḍapātaṃ dadti na strīḥ | strī me piṇḍapātaṃ dadāti na puruṣaḥ | dārako me piṇḍapātaṃ dadāti na dārikā | dārikā me piṇḍapātaṃ dadāti na dārakaḥ | praṇītaṃ labhe 'haṃ na lūhaṃ | satkṛtya labhe 'haṃ nāsatkṛtya | capalaṃ labhe 'haṃ na kṛcchreṇa praviṣṭamātraṃ ca māṃ samanvāhareyuḥ | na me kaścid vikṣepo bhavet | sunihitāṃl labhe 'haṃ praṇītān nānārasāṃl labhe 'ham | na hīnadaridrabhojanaṃ labhe 'haṃ pratyudgaccheyur māṃ strīpuruṣadārakadārikāḥ | ime te sarve 'kuśalā manasikārā notpādayitavyaḥ || pe || prāyeṇa hi satvā rasagṛddhā bhojanahetoḥ pāpāni karmāṇi kṛtvā narakeṣūpapadyante | ye ye punaḥ saṃtuṣṭā agṛddhā alulopā rasapratiprasrabdhā jihvendriyasaṃtuṣṭāḥ kiyallūhenāpi bhojanena jñāpayanti | teṣāṃ cyutānāṃ kālagatānāṃ svargopapattir bhavati | sugatigamanaṃ bhavati devamanuṣyeṣu | te devopapannāḥ sudhāṃ paribhuñjate | evaṃ kāśyapa piṇḍacārikeṇa bhikṣuṇā rasatṛṣṇāṃ vinivartayitvā nidhyaptacittena suparipakvān kulmāṣān paribhuñjatā na paritaptavyam | tat kasmād dhetoḥ | kāyasaṃdhāraṇārthaṃ mārgasaṃdhāraṇārthaṃ mayā bhojanaṃ paribhoktavyaṃ || pe || yadi punaḥ kāśyapa piṇḍacāriko bhikṣur meghākulavṛṣṭikālasamaye vartamāne na śaknuyāt piṇḍāyāvatartuṃ | tena maitryāhārasaṃnaddhena dharmacintāmanasikārapratiṣṭhitena dvirātraṃ trirātraṃ vā bhaktacchadacchinnena evaṃ saṃjñotpādayitavyā | santi yāmalaukikāḥ pretā duṣkarakarmakāriṇo ye varṣaśatena kheṭapiṇḍam apy āhāraṃ na pratilabhante | tan mayā dharmayoniśaś cintāpratiṣṭhitena kāyadaurbalyaṃ vā cittadaurbalyaṃ vā notpādayitavyaṃ | adhivāsayiṣyāmi kṣutpipāsāṃ | na punar āryamārgabhāvanāyāṃ vīryaṃ sraṃsayiṣyāmi || pe ||
[英譯] " Again he says : "He must not notice the flavour at all.  [130] . . .  'I must be like a young Candala ; clean in mind  and body, not ceremonially clean in food. For this reason  however nice be the food eaten, all becomes putrid excretion  in the end, stinking, offensive. Therefore I must not desire  nice food. So I must not think, It is a man gives me alms,  not a woman ; it is a woman, not a man ; it is a boy, not a girl ;  it is a girl, not a boy ; it is nice, not poor food I receive ; it is  hospitably given, not inhospitably; given at once, not after  delay, and may they welcome me as soon as I enter, and may  there be no neglect of me ; I would take food that has been  carefully kept, nice food of many kinds, but inferior poor  food I would not take ; whether all should come out to meet  me, men and women, lasses and lads.' All these thoughts are  bad : one should avoid them. . . . For as a rule beings that  are greedy of fine flavours do evil deeds for the sake of food,  and go to the hells ; but those who are content, not greedy,  not covetous, careless of flavour, contented as to the sense of  taste, and support their life on even the poorest food, these  when they leave the body and die, attain heaven ; they come to  happiness among men and gods ; they share the nectar of the  gods. Thus, Kasyapa, when a Brother goes on his begging  rounds, he shall put away the lust of the palate, with contemplative thought he should eat the cooked sour gruel without  being annoyed ; and this is the reason why : ' I must eat food  for the purpose of supporting the body and keeping to the  Road.' . . . But if, Kasyapa, the Brother on his rounds is  unable to proceed in a storm of rain, he may spend two or  three nights provided with the food of friendship and fixed in  the contemplation of the Law, without eating. And he must  think : There are ghosts of the world of Yama that have done  evil deeds, who in a hundred years do not receive so much  as a clot of phlegm for food. Therefore I must be fixed in  true and exact meditation upon the Law, and I must not  encourage weakness in body or weakness in mind. I will  endure hunger and thirst. Nor again will I relax my resolution by meditating upon the holy Road. . .
[法護譯] 又乞食比丘於諸味中不應生好味想，乃至如旃陀羅童子應淨身心不應淨食。何以故？食美食已，一切皆為臭惡不淨，是故我今不應求美食也。乃至不起是心，謂此男子施食非女人施，此女人施食非男子施，童男童女亦復如是。又云：此是美食非麁糲食。若入聚落應得恭敬，非不恭敬應得富家，若男若女童男童女，種種美味非貧賤家所得飲食。如是勿起一切不善作意。乃至若有眾生著食味者，造惡業已墮於地獄。復次有知足者不著美味，捨細受麁舌根喜足。若節約食者彼命終時，得生天上人間或餘善道，若天若人食天美食。迦葉波！如是行乞食比丘，離於味愛調伏其心，設唯噉熟豆亦不憂惱。何以故？為求聖道趣活身命是以故食。以要言之，佛言：迦葉波！若行乞食比丘，值天大雨雲霧等時不能乞食，乃至思法莊嚴以慈為食。住是作意若二夜三夜欲斷食者，應作是想：彼琰摩羅界墮餓鬼中，以惡作故，於百歲中欲食少唾尚不可得。我今安住甚深法中，不應發起身心羸劣，況復勤修聖道，我今堪忍如是飢渴。
[參考]大寶積經卷第一百一十四，寶梁聚會第四十四阿蘭若比丘品第五
佛告迦葉：云何比丘乞食？迦葉！若有比丘先安住本誓：我依乞食出家。我今住先誓。彼比丘專念無有諛諂，離一切請食、離一切僧中供養堅自莊嚴。乞食比丘於一切味中不應生好味想，又於上妙食中自勸其心生如是想：我如旃陀羅，應淨身心，不應淨飲食。何以故？食好食已，一切為糞。臭穢不淨故，我不應求好食。如是調伏心已，若入城邑聚落次第乞食，不應生如是想：男子與我食非女人、女人與我食非男子、童男與我食非童女、童女與我食非童男。應得細食非麁食、應得美食非不美食。時應故與食非不故、應易得食非不易、應速得食非不速。若入人村應得恭敬非不恭敬、應得新食非宿食、應得富家食非貧家食、男子女人眾應來迎我。迦葉！乞食比丘如是不善法不應思惟。迦葉！乞食比丘應如是自莊嚴，此是乞食常所行法。若乞食時得與不得無有憂喜，不應生於麁細食想。何以故？多有眾生貪著美味，由著味故作諸惡業，惡業因緣故墮於地獄畜生餓鬼。若知足者不貪美味，應捨細食受取麁食，除舌著味其心知足，得極麁食亦當知足。彼若命終生於天上或生人中，生天上已食天美食。迦葉！如是乞食比丘離於味愛以調伏心，若七日噉豆亦不生憂。何以故？趣活身故，我今食已足以修道，以是故食。迦葉！乞食比丘得此食分墮鉢中者，如法所得如法利養，應與梵行比丘共食此食。迦葉！乞食比丘或時有病，無有使人不能乞食，此應如是調伏其心：我獨無侶一身出家，法是我伴我應念法。今我病苦，如世尊說諸比丘應念於法。我所聞法應善思惟。云何善思惟？如實觀身。如實觀身已有智慧者，若獨一心能得初禪則有是處。得初禪樂，若一日若二日乃至七日，以禪為食其心歡悅。迦葉！乞食比丘行如是法若不得禪，應如是勤行安住善法中。有多人所知，諸天龍神送食與之，此是離扼報故。迦葉！或乞食比丘值天大雨或大風塵不能乞食，爾時以慈為食而自莊嚴，於所行法安住思惟。若二夜三夜不得食者，應生是念：有多眾生墮餓鬼中，作惡業故苦惱所切，乃至百歲不得一唾。我今安住諸法門中，應生是念，身心羸劣今我堪忍飢渴，勤修聖道不應退轉。
punar āha | tena sarveṇa rasa-saṃjñā na utpādayitavyā || pe ||
又說：乞食比丘於諸味中，不應生好味想。乃至。
caṇḍāla-kumāra-sadṛśena mayā bhavitavyaṃ | 我必須如旃陀羅童子，
citta-kāya-caukṣeṇa | na bhojana-caukṣeṇa | tat kasmād dhetoḥ |
應淨身心，不應淨食。何以故？
kiyat praṇītam api bhojanaṃ bhuktaṃ | 不管如何美好的食物，食已，
sarvaṃ tat pūti-niṣyanda-paryavasānaṃ durgandha-paryavasānaṃ pratikūla-paryavasānaṃ | 一切皆以臭糞為終，惡味、不喜為終。
tasmān mayā na praṇīta-bhojana-ākāṅkṣiṇā bhavitavyaṃ | 是故，我不應求美食。
tena na evaṃ cittam utpādayitavyaṃ | 不應生如是心：
puruṣo me piṇḍapātaṃ dadti na strīḥ | 男子與我食，非女人。
strī me piṇḍapātaṃ dadāti na puruṣaḥ | 女人與我食，非男子。
dārako me piṇḍapātaṃ dadāti na dārikā | 童男與我食，非童女。
dārikā me piṇḍapātaṃ dadāti na dārakaḥ | 童女與我食，非童男。
praṇītaṃ labhe 'haṃ na lūhaṃ | 我得細食，非麁食。
satkṛtya labhe 'haṃ na asatkṛtya | 我得恭敬，非不恭敬。
capalaṃ labhe 'haṃ na kṛcchreṇa praviṣṭa-mātraṃ ca māṃ samanvāhareyuḥ |
我速得食，非不速。希望我一進來，他們就歡迎我。
na me kaścid vikṣepo bhavet | 希望於我沒有任何不敬。
sunihitāṃl labhe 'haṃ 我得善加處理的食物。
praṇītān nānā-rasāṃl labhe 'ham | 我得種種美味的美好食物。
na hīna-daridra-bhojanaṃ labhe 'haṃ 而不是得低劣、不足的食物。
pratyudgaccheyur māṃ strī-puruṣa-dāraka-dārikāḥ |
希望若男、若女、童男、童女都出來迎接我。
ime te sarve 'kuśalā manasikārā na utpādayitavyaḥ || pe ||
如是一切不善法，不應思惟。乃至。
prāyeṇa hi satvā rasa-gṛddhā bhojana-hetoḥ pāpāni karmāṇi kṛtvā narakeṣu upapadyante | 因為，多數來說，諸眾生貪著美味，由食物的原故，作諸惡業已，墮於諸地獄。
ye ye punaḥ saṃtuṣṭā agṛddhā alolupā rasa-pratiprasrabdhā jihvendriya-saṃtuṣṭāḥ kiyal-lūhena api bhojanena yāpayanti | 復次，若知足、不貪、離欲，於美味不在意。於舌根知足，縱使，以少量粗食，也能支持生命。
teṣāṃ cyutānāṃ kāla-gatānāṃ svarga-upapattir bhavati |
當他們離開身體命終的時候，生於天上。
sugatigamanaṃ bhavati devamanuṣyeṣu | 或是善趣，在天與人中。
te deva-upapannāḥ sudhāṃ paribhuñjate | 生天上已，食天美食。
evaṃ kāśyapa piṇḍa-cārikeṇa bhikṣuṇā rasa-tṛṣṇāṃ vinivartayitvā nidhyapta-cittena suparipakvān kulmāṣān paribhuñjatā na paritaptavyam | tat kasmād dhetoḥ | 迦葉波！如是行乞食比丘，離於味愛，調伏其心，設唯噉熟豆，亦不憂惱。何以故？
kāya-saṃdhāraṇa-arthaṃ mārga-saṃdhāraṇa-arthaṃ mayā bhojanaṃ paribhoktavyaṃ || pe || 為了維持身體，為了維持聖道，我必須飲食。以要言之。
yadi punaḥ kāśyapa piṇḍacāriko bhikṣur megha-ākula-vṛṣṭi-kāla-samaye vartamāne na śaknuyāt piṇḍāya avatartuṃ |
復次，迦葉波！如果行乞食比丘，在值天大雲、雨季的時候，不能乞食。
tena maitryā āhāra-saṃnaddhena dharma-cintā-manasikāra-pratiṣṭhitena dvirātraṃ tri-rātraṃ vā bhakta-cchada-cchinnena evaṃ saṃjñā utpādayitavyā |
若二夜、三夜，不得食者，爾時以慈為食，安住於法思惟、作意。應生如是想：
santi yāma-laukikāḥ pretā duṣkara-karma-kāriṇo ye varṣa-śatena kheṭa-piṇḍam apy āhāraṃ na pratilabhante | 彼琰摩羅界墮餓鬼中，作惡作故，於百歲中，甚至以痰為食，都不可得。
tan mayā dharma-yoniśaś-cintā-pratiṣṭhitena kāya-daurbalyaṃ vā citta-daurbalyaṃ vā na utpādayitavyaṃ | 我必須安住於法如理思惟。不應該令身心羸劣生起。
adhivāsayiṣyāmi kṣut-pipāsāṃ | 我將堪忍飢渴。
na punar ārya-mārga-bhāvanāyāṃ vīryaṃ sraṃsayiṣyāmi || pe ||
又，我將不鬆懈於聖道的修習。

25. yatra kule piṇḍapātaṃ śuciṃ kārayet tatra kule āsane niṣadya dhārmī kathā kartavyā | yāvan na sa piṇḍapātaḥ śucīkrṭo bhavet tena piṇḍapātaṃ gṛhītvā utthāyāsanāt prakramitavyaṃ | piṇḍacārikeṇa kāśyapa bhikṣuṇā nāvabhāsakareṇa bhavitavyaṃ na lapanā na kuhanā kartavyā || tatra katamo 'vabhāsaḥ | yat pareṣām evaṃ vācaṃ bhāṣate | lūho me piṇḍapāto rukṣo me piṇḍapāta āsīn na ca me yāvadarthaṃ bhuktaṃ | bahujanasādhāraṇaś ca me piṇḍapātaḥ kṛtaḥ | alpaṃ me bhuktaṃ jighatsito 'smīti | yat kiñcid evaṃrūpam avabhāsanimittaṃ | iyam ucyate cittakuhanā | sarvam etat piṇḍacārikeṇa bhikṣuṇā na kartavyaṃ | upekṣakabhūtena | yat pātre patitaṃ lūhaṃ vā praṇītaṃ vā śubhaṃ vāśubhaṃ vā tat paribhoktavyam aparitapyamānenāśayaśuddhena dharmanidhyaptibahulena | kāyajāpanārtham āryamārgasyopastambhārthaṃ sa piṇḍapātaḥ paribhoktavya iti ||
[英譯] In whatever family he shall make the food pure food, [131] there let him sit down and discourse on the Law. When the food is not wholesome, let him take his dole, and arise from his seat and go further. A Brother on his rounds, Kasyapa, should not give broad hints ; there should be no gossip, no hypocrisy. ' ' Now what is a hint ? When he says to other people : ' My dole was poor, my dole was disagreeable ; what I ate was not what I ought to have had. I had to share my dole with a number of people. I had little to eat and I am hungry.' Anything of this kind said for the sake of hinting, is called hypocrisy of mind. All this must be eschewed by the mendicant on his rounds. He should be indifferent. Whatever drops in the bowl, be it poor or nice, good or bad, that he should eat. without annoyance, with simplicity of heart, intently meditating on the Law : ' This dole is to be eaten for the purpose of supporting the body and of keeping on the holy Road.' "
[法護譯] 又總略云：令在家人為作淨食，敷座而座為說法要。乃至彼作淨食，受此食已從座而去。迦葉波！行乞食比丘不應自衒諂諛。云何諂諛？若為他說此麁惡食而復不足，乃至持此多眾共食，若食少者令彼飢渴。若有如是行相，是名諂諛。諸行乞食比丘應當棄捨。云何真實？謂食墮鉢中，若麁若細及淨不淨，皆悉應食，不生憂惱。唯淨內心以法調伏，住聖道故得活身命乃行乞食。
[參考]大寶積經卷第一百一十四，寶梁聚會第四十四阿蘭若比丘品第五
迦葉！乞食比丘不應親近在家之人，男子女人童男童女。迦葉！若乞食比丘令在家人擇去食中諸不淨物，於坐處坐，應為說法。乃至食淨還受食已，從坐起去。迦葉！乞食比丘不應自現諛諂。云何自現諛諂？若為他人說如是言：我今乞得麁惡之食，又復不足與多眾共食。我食少，我今飢渴身力羸劣。迦葉！是名自現諛諂。迦葉！乞食比丘如是之事應當遠離。迦葉！乞食比丘於一切事應生捨心。若食墮鉢中，若麁若細、若少若多、若淨若不淨，一切應受心無憂喜。常應淨心觀諸法相，趣得活身為行聖道，是故受食。迦葉！乞食比丘或時入於城邑聚落次第乞食，若不得食空鉢而出，應念如來有大威德，捨轉輪王位而行出家，斷一切惡法成一切善法，入村乞食尚空鉢出。況我薄福不種善根，不空鉢還也？是故不應生憂。何以故？不種善根能得麁食細食，無有是處。我不得食，或自有魔或魔所使，或魔覆蔽諸婆羅門居士，令我乞食不得。我當勤修離於四魔，斷一切煩惱。若我勤修如是道已，非魔波旬非魔所使能作留難。迦葉！乞食比丘應如是受持聖種。
yatra kule piṇḍapātaṃ śuciṃ kārayet tatra kule āsane niṣadya dhārmī kathā kartavyā | 若於任何家中，令他作淨食。則於彼家中，此比丘坐下之後，應該說法。
yāvan na sa piṇḍapātaḥ śucīkrṭo bhavet tena piṇḍapātaṃ gṛhītvā utthāya āsanāt prakramitavyaṃ | 乃至，當這個食物不是淨食，此比丘受此食已，從座起後，應該離開。
Piṇḍa-cārikeṇa kāśyapa bhikṣuṇā na avabhāsa-kareṇa bhavitavyaṃ na lapanā na kuhanā kartavyā || 迦葉波！行乞食比丘不應該給與明顯的暗示，不應該多話，不應該虛假。
tatra katamo 'vabhāsaḥ | 在那裡，什麼是暗示？
yat pareṣām evaṃ vācaṃ bhāṣate | 當他對其他人，說這樣的話：
lūho me piṇḍapāto rūkṣo me piṇḍapāta āsīn na ca me yāvad-arthaṃ bhuktaṃ |
我的食物不好，我的食物麁糙，所吃的食物，不符合我的需要。
bahujana-sādhāraṇaś ca me piṇḍapātaḥ kṛtaḥ | 我的食物必須與多人共食。
alpaṃ me bhuktaṃ jighatsito 'smi iti | 我所食很少，我是飢渴的。
yat kiñcid evaṃrūpam avabhāsa-nimittaṃ | iyam ucyate cittakuhanā |
任何這種都是暗示的理由，名為內心的虛假。
sarvam etat piṇḍacārikeṇa bhikṣuṇā na kartavyaṃ | upekṣakabhūtena |
行乞食比丘應當棄捨這一切。應生捨心。
yat pātre patitaṃ lūhaṃ vā praṇītaṃ vā śubhaṃ vā aśubhaṃ vā tat paribhoktavyam aparitapyamānena āśaya-śuddhena dharma-nidhyapti-bahulena |
若食墮鉢中，若麁若細，若淨若不淨，皆悉應食，不生憂惱。以內心清淨，於法多觀察。
kāya-yāpana-artham ārya-mārgasya upastambha-arthaṃ sa piṇḍapātaḥ paribhoktavya iti ||為了維持身體，為了保持聖道，這種食物他應該吃。

26. tathāryograparipṛcchāyām apy uktaṃ | yasyāś cāntike piṇḍapātaṃ paribhujya na śaknoty ātmanaḥ parasya cārthaṃ paripūrayitum anujānāmy ahaṃ tasya piṇḍacārikasya bodhisatvasya nimantraṇam iti ||
[英譯] So in the ugra-pariprccha it is said : " If he is able to complete his own aim or another's by eating of his dole at the house of any woman, I authorise the mendicant Bodhisatva to accept the invitation."
[法護譯] 如《最上授所問經》云：若人親近飯乞食者，能於自他利益圓滿隨所了知。彼乞食菩薩言。
tathāryograparipṛcchāyām apy uktaṃ | 如在聖最上授所問經中也說。
yasyāś ca antike piṇḍapātaṃ paribhujya śaknoty ātmanaḥ parasya ca arthaṃ paripūrayitum anujānāmy ahaṃ tasya piṇḍacārikasya bodhisatvasya nimantraṇam iti ||若於彼處，受用食物之後，他能圓滿自他利益，我允許彼乞食菩薩接受邀請。

27.evaṃ tāvat satatabhaiṣajyenātmabhāvarakṣā kāryā | tatrāpi na matsyamāṃsena laṅkāvatārasūtre pratiṣiddhatvāt || tathā hy uktaṃ | māṃsaṃ sarvam abhakṣyaṃ kṛpātmāno bodhisatvasyeti vadāmi || pe || svājanyād vyabhicārāc ca śukraśoṇitasaṃbhavāt | udvejanīyaṃ bhūtānāṃ yogī māṃsaṃ vivarjayet || māṃsāni ca palāṇḍūṃś ca madyāni vividhāni ca | gṛñjanaṃ laśunaṃ caiva yogī nityaṃ vivarjayet ||
mrakṣaṇaṃ varjayet tailaṃ śalyaviddheṣu na svapet | chidrāchidreṣu satvānāṃ yac ca sthānaṃ mahābhayam || pe || lābhārthaṃ hanyate prāṇī māṃsārthaṃ dīyate dhanaṃ | ubhau tau pāpakarmāṇau pacyete rauravādiṣu || yāvat || yo 'tikramya muner vākyaṃ māṃsaṃ bhakṣeta durmatiḥ | lokadvayavināśārthaṃ dīkṣitaḥ śākyaśāsane || te yānti paramaṃ ghoraṃ narakaṃ pāpakaṝiṇaḥ | rauravādiṣu raudreṣu pacyante māṃsakhādakāḥ || trikoṭikṣuddhaṃ māṃsaṃ vai akalpitam ayācitaṃ | acoditaṃ ca naivāsti tasmān māṃsaṃ na bhakṣyayet || māṃsaṃ na bhakṣyayed yogī mayā buddhaiś ca garhitaṃ | anyonyabhakṣaṇāḥ satvāḥ kravyādakulasaṃbhavāḥ || yāvat || durgandhaḥ kutsanīyaś ca utmattaś cāpi jāyate | caṇḍālapukkasakule ḍombeṣu ca punaḥ punaḥ || ḍākinījātiyonau ca māṃsāde jāyate kule | ṛkṣamārjarayonau ca jāyate 'sau narādhamaḥ || hastikakṣye mahāmeghe nirvāṇāṅgulimālike | laṅkāvatārasūtre ca mayā māṃsaṃ vigarhitaṃ || buddhaiś ca bodhisatvaiś ca śrāvakaiś ca vigarhitaṃ | khādate yadi nirlajja unmatto jāyate sadā || brāhmaṇeṣu ca jāyante atha vā yogināṃ kule | prajñāvān dhanavāṃś caiva māṃsādyānāṃ vivarjanāt || dṛṣṭaśrutaviśaṅkābhiḥ sarvaṃ māṃsaṃ vivarjayet | tārkikā nāvabudhyante kravyādakulasaṃbhavāḥ || yathaiṣa rāgo mokṣasya antarāyakaro bhavet | tathaiva māṃsamadyādi antarāyakaraṃ bhavet || vakṣanty annāgate kāle māṃsādā mohavādinaḥ | kalpikaṃ niravadyaṃ ca māṃsaṃ buddhānuvarṇitaṃ ||bheṣajyam iva āhāraṃ putramāṃsopamaṃ punaḥ | mātrayā pratikūlaṃ ca yogī piṇḍaṃ samācaret || maitrīvihāriṇā nityaṃ sarvathā garhitaṃ mayā | siṃhavyāghramṛgādyaiś ca saha ekatra saṃbhavet || tasmān na bhakṣayen māṃsam udvejajanakaṃ nṛṇāṃ | mokṣadharmaniruddhatvād āryāṇām eṣa vai dhvajaḥ ||
[英譯] Just so must he support himself by the physic that is always useful : but even then not with fish or flesh, because it is forbidden in the Lankdvatdra Sutra. [132] For thus it is said : "No flesh must be eaten ; so I say to the pitiful Bodhisatva. . . . Because of kinship, because of its wrong, because it is produced by semen and uterine blood, the devotee should avoid flesh as improper for living creatures. The devotee should always avoid flesh, onions, intoxicants of different kinds, garlic of all sorts. He should avoid oil for anointing ; he should not sleep on beds with hollow posts or holes or where there is danger for living creatures. . . . For gain a living creature is killed, for meat money is given , both these sinners are burnt in the Raurava Hell and other hells." . . . And so on to this : "He that eats flesh in transgression of the words of the sage, the man of evil mind, for the destruction of the two worlds, after being dedicated under the gospel of Sakya, those sinners go to the most awful hell ; the flesh-eaters are burnt in terrible hells like Raurava. Flesh free from the three objections, not prepared, unasked, unsolicited, there is none: therefore one should not eat flesh. A devotee should not eat flesh, which is blamed by me and by the Buddhas : members of a family that eats carrion flesh, devour each other." . . . And so onto this : " Ill-smelling and abominable, mad, [133] he is born in a Candala or Pukkasa family, amongst low-caste dancers, again and again. He is born to one sprung of a female imp, in a flesh-eating family, he is born to a she-bear or a cat, the vile wretch. In the Hastikakshya, the Mahamegha, the Nirvana, the Angulimalika, and the Lankavatara Sutra, I have reproved the eating of flesh. By Buddhas and by Bodhisatvas and by religious persons it has been reprehended ; if one eats it, he is always born shameless and mad. But by avoiding those who eat flesh men are born among brahmins or in a family of devotees, and one is intelligent and wealthy. In suspicion touching things seen and heard one should avoid all meat; philosophers understand nothing if members of a family that eats carrion flesh. As passion would be an obstacle to deliverance, so would be such things as flesh, or intoxicants. In future time, the eaters of flesh, speakers of delusion, will say that flesh is proper, blameless, praised by the Buddhas. [134] But the pious should take his morsel in moderation, against the grain, like a useful physic, as though it were the flesh of his own son. I who abide in kindliness have always reprehended this food ; [such an one] should keep company with lions and tigers and other beasts. Therefore one should not eat flesh, which disturbs men's natures because it hinders deliverance and righteousness : this is the work of the noble."
[法護譯] 如是乃至不為護身當如服藥。《入楞伽經》說斷食魚肉義云：如說菩薩修大慈故，一切肉皆不得食。乃至略彼偈云：觀肉所從來，膿血諸不淨，修行淨行者，當遠離食肉。一切肉及葱，亦不飲諸酒，韮蒜等亦然，修行常遠離。於床吉祥臥，及離覆油等，孔隙諸眾生，於中大驚怖。乃至為利殺眾生或營財販肉，是二種罪業，死墮大號叫。又總略云：臭惡實可厭，常生倒懸中，及生旃陀羅，或獵師屠膾。生羅剎女中，食肉諸種類，猫狸夜叉等，是人生於彼。
[參考]大乘入楞伽經卷第六，斷食肉品第八
大慧！一切諸肉有無量緣，菩薩於中當生悲愍，不應噉食，我今為汝說其少分。...
爾時世尊重說頌言：
悉曾為親屬，眾穢所成長，恐怖諸含生，是故不應食。    
一切肉與葱，韮蒜及諸酒；如是不淨物，修行者遠離。    
亦常離麻油，及諸穿孔床；以彼諸細蟲，於中大驚怖。    
飲食生放逸，放逸生邪覺；從覺生於貪，是故不應食。    
邪覺生貪故，心為貪所醉；心醉長愛欲，生死不解脫。    
為利殺眾生，以財取諸肉；二俱是惡業，死墮叫喚獄。    
不想不教求，此三種名淨；世無如是肉，食者我訶責。    
更互相食噉，死墮惡獸中；臭穢而癲狂，是故不應食。    
獵師旃茶羅，屠兒羅剎娑；此等種中生，斯皆食肉報。    
食已無慚愧，生生常癲狂；諸佛及菩薩，聲聞所嫌惡。    
象脇與大雲，涅槃央掘摩，及此楞伽經，我皆制斷肉。    
先說見聞疑，已斷一切肉；以其惡習故，愚者妄分別。    
如貪障解脫，肉等亦復然；若有食之者，不能入聖道。    
未來世眾生，於肉愚癡說；言此淨無罪，佛聽我等食。    
淨食尚如藥，猶如子肉想；是故修行者，知量而行乞。    
食肉背解脫，及違聖表相；令眾生生怖，是故不應食。    
安住慈心者，我說常厭離；師子及虎狼，應共同遊止。    
若於酒肉等，一切皆不食；必生賢聖中，豐財具智慧。
evaṃ tāvat satata-bhaiṣajyena ātmabhāva-rakṣā kāryā | 如是他應以常用藥來保護自身。
tatra api na matsya-māṃsena laṅkā-avatāra-sūtre pratiṣiddhatvāt ||
在那裡，也不是以魚肉，因為在入楞伽經中，是被禁止的。
tathā hy uktaṃ | māṃsaṃ sarvam abhakṣyaṃ kṛpa-ātmāno bodhisatvasya iti vadāmi || pe ||因為，經中這樣說：我對以悲憫為體的菩薩這樣說，一切肉皆不應該食。乃至。
1)svājanyād vyabhicārāc ca śukra-śoṇita-saṃbhavāt |
因為曾為親屬，因為過失，因為精與血所生。
udvejanīyaṃ bhūtānāṃ yogī māṃsaṃ vivarjayet ||
瑜伽行者應當遠離肉，對於正存在的生命體而言，肉是不適當的。
2)māṃsāni ca palāṇḍūṃś ca madyāni vividhāni ca | 一切肉及葱，亦不飲諸酒，
gṛñjanaṃ laśunaṃ ca eva yogī nityaṃ vivarjayet || 韮蒜等亦然，瑜伽行者應當常遠離。
3)mrakṣaṇaṃ varjayet tailaṃ śalya-viddheṣu na svapet |
他應該離塗油，他不應該睡於諸穿孔床。
chidra-achidreṣu satvānāṃ yac ca sthānaṃ mahābhayam || pe ||
在諸孔隙中的眾生(就是細蟲)，會有大驚怖。乃至。
4)lābhārthaṃ hanyate prāṇī māṃsārthaṃ dīyate dhanaṃ | 為利殺眾生，以財取諸肉。
ubhau tau pāpakarmāṇau pacyete rauravādiṣu || yāvat ||
是二種罪業，死墮叫喚獄。乃至。
5)yo 'tikramya muner vākyaṃ māṃsaṃ bhakṣeta durmatiḥ |
若違犯牟尼的言語，惡慧者食肉。
loka-dvaya-vināśārthaṃ dīkṣitaḥ śākya-śāsane ||
因為破壞兩個世界，在釋迦教法中學習者。
6)te yānti paramaṃ ghoraṃ narakaṃ pāpakāriṇaḥ | 這些作惡者趣向極惡的地獄。
rauravādiṣu raudreṣu pacyante māṃsa-khādakāḥ ||在暴惡的叫喚獄等，諸食肉者被燒。
7)tri-koṭi-śuddhaṃ māṃsaṃ vai akalpitam ayācitaṃ | 肉遠離三種異議，非人工、非所求、
acoditaṃ ca na eva asti tasmān māṃsaṃ na bhakṣyayet ||
非被邀請，都沒有。因此，不應該食肉。
8)māṃsaṃ na bhakṣyayed yogī mayā buddhaiś ca garhitaṃ |
瑜伽行者不應食肉，為我與諸佛所訶責。
anyonya-bhakṣaṇāḥ satvāḥ kravya-ada-kula-saṃbhavāḥ || yāvat ||
互相食噉的眾生，與食腐肉的族類相符合。乃至。
9)durgandhaḥ kutsanīyaś ca utmattaś ca api jāyate | 臭穢、可訶責、癲狂。
caṇḍāla-pukkasa-kule ḍombeṣu ca punaḥ punaḥ || 他屢屢生於旃陀羅、獵師家族、低階舞者。
10)ḍākinī-jāti-yonau ca māṃsa-ade jāyate kule | 生於女妖精的種類中，食肉的族類中，
ṛkṣa-mārjāra-yonau ca jāyate 'sau nara-adhamaḥ ||
於雌熊、猫種類中，這個低賤的人生於彼。    
11)hasti-kakṣye mahā-meghe nirvāṇa-aṅgulimālike | 在象脇與大雲，涅槃、央掘摩，
laṅkā-avatāra-sūtre ca mayā māṃsaṃ vigarhitaṃ || 及入楞伽經，我皆責食肉。
12)buddhaiś ca bodhisatvaiś ca śrāvakaiś ca vigarhitaṃ | 諸佛及菩薩，聲聞所嫌惡。
khādate yadi nirlajja unmatto jāyate sadā || 如果食肉，他生生常無慚愧、癲狂。
13)brāhmaṇeṣu ca jāyante atha vā yogināṃ kule |
那些食肉者生於婆羅門中，或瑜伽行家中，
prajñāvān dhanavāṃś ca eva māṃsa-adyānāṃ vivarjanāt ||
他有智慧、有財富，因為遠離食肉者。
14)dṛṣṭa-śruta-viśaṅkābhiḥ sarvaṃ māṃsaṃ vivarjayet | 由於見聞疑，應遠離一切肉。
tārkikā na avabudhyante kravya-ada-kula-saṃbhavāḥ ||
與食腐肉的族類相符合的思考家，了無所知。
15)yathā eṣa rāgo mokṣasya antarāya-karo bhavet | 如這些貪能成為解脫的障礙。
tathā eva māṃsa-madyādi antarāya-karaṃ bhavet || 同樣的，肉、酒等亦能成為解脫的障礙。
16)vakṣanty anāgate kāle māṃsādā moha-vādinaḥ |在未來世，諸食肉者、愚癡的說話者將說：
kalpikaṃ niravadyaṃ ca māṃsaṃ buddha-anuvarṇitaṃ || 食肉是適當、無罪、諸佛所讚。
17)bheṣajyam iva āhāraṃ putra-māṃsa-upamaṃ punaḥ | 如同藥的食物，猶如子肉想。
mātrayā pratikūlaṃ ca yogī piṇḍaṃ samācaret || 瑜伽行者，知量而行乞。
18)maitrī-vihāriṇā nityaṃ sarvathā garhitaṃ mayā | 我安住於慈心，常訶責食物。
siṃha-vyāghra-mṛga-ādyaiś ca saha ekatra saṃbhavet ||
這樣的人應該與師子、虎、鹿等為伴。    
19)tasmān na bhakṣayen māṃsam udvega-janakaṃ nṛṇāṃ | 因此，不應該食酒，令眾生生怖。
mokṣa-dharma-niruddhatvād āryāṇām eṣa vai dhvajaḥ ||
因為食肉會覆蓋解脫以及法，不食肉是聖者的標誌。

28. yat tu jñānavatīparivarte māṃsabhakṣaṇaṃ paṭhyate tan mahārthasādhakatvān nirdoṣam || evaṃ hi tathoktaṃ | eṣo 'kariṣyad yadi bhikṣu kālaṃ | samādhiśabdo 'pi hi jambudvīpe | niruddhu satvāna sadābhaviṣyad | cikitsite asmi samādhi labdhaḥ || na ca mahākaruṇābhiyuktam | tena asmin na maitrī śaṅkāpi nāstīty adoṣaḥ ||
[英譯] But the eating of flesh described in the Jnanaravi-parivarta is harmless, because it is useful for a great end. Accordingly it is thus said : ' If this Brother should die, the very name of tranquillity in Jambudvipa would be ever destroyed for all creatures ; if he is cured, he obtains tranquillity." He was endowed with great mercifulness ; there was no question that kindliness was in him ; thus there is no fault in the statement.
[法護譯] 論曰：若具知如〈斷肉品〉說，成彼廣大利益故，說無過失。若比丘於閻浮提臨欲滅時，作此三摩地語，常令眾生斷除於彼，亦得是三摩地，修大慈悲者無有過失故。
[參考] Samādhirājasūtra-34.Jñānāvatīparivartaḥ
eṣo'kariṣyad yadi bhikṣu kālaṃ samādhiśabdo'piha jambudvīpe |
niruddhu sattvāna sadābhaviṣyat cikitsite'smin sa samādhi labdhaḥ || 34 ||
sarvasya lokasya paritrāṇu bhikṣurandhasya lokasya ca cakṣudāyakaḥ |
rāgasya doṣasya mohasya caiva cikitsako'yaṃ mama vaidyarājaḥ || 35 ||
[參考]月燈三昧經卷第八
法師比丘若殞歿，斯法云何而得聞？父王當知比丘喪，即便失是三摩提。法師亦如淨妙燈，療治眾生煩惱闇，安住廣大三摩提，救濟惡道諸群生。
yat tu jñānavatī-parivarte māṃsa-bhakṣaṇaṃ paṭhyate tan mahā-artha-sādhakatvān nirdoṣam ||
但是，在月燈三昧經的具知品中，提到食肉，因為成就廣大利益的緣故，所以沒有過失。
evaṃ hi tathoktaṃ | 因為，他是這樣說。
eṣo 'kariṣyad yadi bhikṣu kālaṃ | samādhiśabdo 'pi hi jambudvīpe |
如果這位比丘將要死去，於閻浮提中，三摩地的真正名稱，
niruddhu satvāna sadā abhaviṣyad | cikitsite asmi samādhi labdhaḥ ||
對於一切眾生而言，將會長期消失。如果他被治癒，他得是三摩地。
sa ca mahākaruṇā-abhiyuktam | 他具足大悲（與大悲相應）。
tena asmin na maitrī śaṅkā api na asti ity adoṣaḥ ||
因此，在他的心中，有慈心，是沒有疑問的。所以，無有過失。

29. yady apy āryaratnameghe 'bhihitaṃ | śmāśānikena nirāmiṣeṇa bhavitavyam iti || tad anyatraivaṃ jātīyasatvārthasaṃdarśanārthaṃ | vinaye 'pi yad anujñātaṃ tat tu trikoṭipariśuddhabhakṣaṇe na prahāṇāntarāya iti | tat parityāgena śuddhadṛṣṭīnām abhimānanirāsārthaṃ | tad vṛddhatayā ca bhavyānāṃ śāsanānavatāraparihārārthaṃ ||
[英譯] [135] Even if this is said in the holy Ratnamegha, "one who lives in a cemetery should eat no meat." This is said elsewhere for the sake of teaching beings of this kind. " Even in the Discipline, what is said to authorise the use of things free from the three objections is no hindrance to renunciation." This is for the purpose of casting out the over-pride of those who believe that purity is to be obtained by this renunciation. This is also said to put aside the idea that those who are capable of entering salvation cannot enter because they are attached to that sort of meat.
[法護譯]《寶雲經》說：應知不肉食、住塚壙間，發生如是利益眾生。若見餘毘奈耶中所說食三種淨肉，畢竟皆斷、一心捨離，得淨諸見、斷除我慢。樂修福者漸令教入遠離食肉。
[參考]寶雲經卷第五
菩薩復有十法名塚間坐。何等為十？隨所住處多厭惡心、常修死想、噉殘想、血塗想、青淤想、膖脹想、燒然想、解散想、骨想、塚間坐者常修慈心生利益想。憐愍眾生，淨持禁戒，威儀不闕，終不食肉。何以故？不遠塚間有諸非人及惡鬼神，以食肉故，心皆厭賤，無喜見者常作惱害。
yady apy āryaratnameghe 'bhihitaṃ | 在聖寶雲經中也說到，
śmāśānikena nirāmiṣeṇa bhavitavyam iti || 塚間住的比丘，應該不食肉。
tad anyatra evaṃ jātīya-satva-artha-saṃdarśana-arthaṃ |
此在其他地方也如是，為了顯示以利益這類眾生。
vinaye 'pi yad anujñātaṃ tat tu trikoṭi-pariśuddha-bhakṣaṇe na prahāṇa-antarāya iti | 甚至在毘奈耶中，若食肉被允許，則在三種淨食中，不會成為斷煩惱的障礙。
tat parityāgena śuddha-dṛṣṭīnām abhimāna-nirāsa-arthaṃ |
這是為了捨棄這些人的增上慢，哪些人？那些認為：由於捨離彼，得到清淨。
tad vṛddhatayā ca bhavyānāṃ śāsana-anavatāra-parihāra-arthaṃ ||
這是為了遠離不能進入聖教（他們有能力進入聖教，卻因執取食肉，而不能進入聖教）。對於適當的人而言，由於增長彼（遠離食肉）。

30.tathā hy uktaṃ laṅkāvatārasūtre | tatra tatra deśanā pāṭhe śikṣāpadānām ānupūrvīṃ bandhan niśreṇīpadavinyāsayogena | trikoṭiṃ baddhvā | tatra uddiṣya krṭāni pratiṣiddhāni tato 'ntaśaḥ prakṛtimṛtāny api pratiṣiddhānīti ||
[英譯] And thus it is said in the Lankāvatdra Sutra : "In different places there is in the scripture a succession of rules like putting down the foot on the steps of a staircase. First there is the exception of what is pure in three kinds : but then concerning acts forbidden, in the end even animals that have died a natural death are forbidden."  
[法護譯] 又如《入楞伽經》云：為彼學者讀誦解說，漸次繫屬依止巧妙章句。彼修行者繫屬三種，我為彼說令作斷除，即是斷彼性近殺故。
[參考]大乘入楞伽經斷食肉品第八
大慧！我於諸處說遮十種，許三種者，是漸禁斷，令其修學。
tathā hy uktaṃ laṅkāvatārasūtre | 因為，如在入楞伽經中所說。
tatra tatra deśanā-pāṭhe śikṣā-padānām ānupūrvīṃ bandhan niśreṇī-pada-vinyāsa-yogena | 在不同的地方，在教導的內容中，會有學處的漸次繫屬，如以腳踩踏梯階一樣。
trikoṭiṃ baddhvā | tatra uddiṣya krṭāni pratiṣiddhāni tato 'ntaśaḥ prakṛti-mṛtāny api pratiṣiddhāni iti || （總結有三種次第，首先，）繫屬三種例外（三淨肉）之後。然後，關於所禁止的行為。然後，最後，縱使這些動物是自然死亡，也被禁止。

31. uktaṃ satatabhaiṣajyaṃ | glānapratyayabhaiṣajyaṃ tat sevyam eva ||
śrāvakavinaye 'pi tāvad ātmārthaṃ brahmacaryavāsārthaṃ pātracīvaram api vikrīya | kāyasaṃdhāraṇam uktaṃ | kiṃ punar aparimitajanaparitrāṇahetor bodhisatvaśarīrasya durlabhā cedṛśī kṣaṇapratilābhotsavasampad | iti tatpradarśanārthaṃ ca bhagavatā tatra svayaṃ bhaiṣajyopayogaḥ pradarśitaḥ ||
[英譯] Now we have dealt with permanent medicine ; we must also use medicine suitable for sick persons. In the śrāvakavinaya also one may sell even one's bowl and robe for one's own sake or the sake of virtuous life to support the body : how much more for the body of a Bodhisatva, for the sake of preserving an infinity of persons ! And it is difficult to obtain favourable circumstances for so blessed a consummation. Therefore the Blessed One himself made use of medicine in that place, for the purpose of explaining this matter.
[法護譯] 說名常受用藥。病緣藥者，如聲聞毘奈耶說：乃至我為利益梵行，貨鬻衣鉢治療於身，況復普救一切眾生。由是菩薩見難得身，於剎那頃獲此勝福。世尊見此利益以自醫藥，於修行者是為勝見故。
uktaṃ satatabhaiṣajyaṃ | glāna-pratyaya-bhaiṣajyaṃ tat sevyam eva ||
已說常受用藥。我們確實也需要使用病緣藥。
śrāvaka-vinaye 'pi tāvad ātma-arthaṃ brahmacarya-vāsa-arthaṃ pātra-cīvaram api vikrīya | kāya-saṃdhāraṇam uktaṃ | kiṃ punar aparimita-jana-paritrāṇa-hetor bodhisatva-śarīrasya 在聲聞毘奈耶中也說，乃至為了自己，為了安住於梵行，也可以賣掉衣鉢，以維持身命。更何況是為救度無量眾生的菩薩身體？
durlabhā ca īdṛśī kṣaṇa-pratilābha-utsava-sampad |
而且這是難得的，獲得這個機會，為此喜悅的成就。
iti tat-pradarśana-arthaṃ ca bhagavatā tatra svayaṃ bhaiṣajya-upayogaḥ pradarśitaḥ || 因此，為解說此事，在律那裡，世尊表現自己使用醫藥。

32.uktaṃ cāryaratnameghasūtre | tair yadā pracāritaṃ bhavati tadā satyāṃ velāyām asatyāṃ vā teṣām imāny evaṃrūpāṇi kāyopastambhanāny upakaraṇāni na labhyante 'bhyavahartuṃ | yad uta sarpir vā tailaṃ vā mūlaraso vā gaṇḍaraso vā phalaraso vā | na cānyān abhyavaharato dṛṣṭvā pratighacittam utpādayati | yadi punaḥ khalu paścādbhaktiko bodhisatvo vā glāno bhavati | yathārūpeṇāsya glānyena jīvitāntarāyo bhavati kuśalapakṣāntarāyo vā tena niṣkaukṛtyena bhūtvā nirvicikitsakena bhaiṣajyacittam upasthāpya pratinisevyānīti ||
[英譯] It is also said in the holy Ratnamegha Sutra : ' When this is their practice, if they cannot get to eat supports of the body or remedies such as these, whether at the right or the wrong time, that is, ghee or oil, choice roots and raw sugar and fruits, if one sees others eating he does not cherish an angry thought. But if one who will not eat what is not permitted, or a Bodhisatva, be ill, with such a disease as is a danger to life or a hindrance to good, then without remorse and without hesitation he may put the idea of a remedy upon these things, and eat them.
[法護譯]《寶雲經》說：若得斷三種食，彼時真實或不真實，如是行相為住身命，勿取勿食，所謂酥油根莖果汁，設見起對治心而不可食。若復菩薩得重病時然後可食。如其疾病命根欲盡，勿惡作故斷彼善分，無起疑惑斷除是心，當如服藥。
[參考]寶雲經卷第五
菩薩復有十法名一受食。何等為十？不貪食，不染著食，以言食足一切不受，蘇油、黑石蜜、阿摩勒汁、甘蔗汁及諸果汁，時非時都不飲食，見他飲食而不生惱，常一受食。菩薩設有患苦，若為命難、善法留難，當爾之時，不生疑悔，作藥想服。善男子！具此十事是名菩薩一受食法。
uktaṃ ca āryaratnameghasūtre | 在聖寶雲經中也說。
tair yadā pracāritaṃ bhavati tadā satyāṃ velāyām asatyāṃ vā teṣām imāny evaṃrūpāṇi kāya-upastambhanāny upakaraṇāni na labhyante 'bhyavahartuṃ |
當他們實行的時候，那個時候，不管是在正確的時間，或錯誤的時間，這些種類的食物，足以維持他們的身體、利益身體，不能得到這些來食用。
yad uta sarpir vā tailaṃ vā mūlaraso vā gaṇḍaraso vā phalaraso vā |
哪些？所謂酥、油、根味、莖味、果味。
na ca anyān abhyavaharato dṛṣṭvā pratighacittam utpādayati |
如果看見別人正在食用，他不會生起瞋心。
yadi punaḥ khalu paścād-bhaktiko bodhisatvo vā glāno bhavati |
復次，如果是先止後食，或菩薩得重病。(先止後食：瑜伽二十五卷十九頁云：云何名為先止後食？謂為食故，坐如應坐；乃至未食，先應具受諸所應食。應正了知，我今唯受爾所飲食，當自支持，又正了知，我過於此，定不當食。如是受已；然後方食。如是名為先止後食。)
yathārūpeṇa asya glānyena jīvita-antarāyo bhavati kuśala-pakṣa-antarāyo vā tena niṣkaukṛtyena bhūtvā nirvicikitsakena bhaiṣajya-cittam upasthāpya pratinisevyāni iti || 如其疾病，它危害生命，或障礙善品，那個時候，不悔 、不疑而食，令心住醫藥想，服用。

33.vasanopabhogaprayojanam ugraparipṛcchāsūtre 'bhihitaṃ | hrīrapatrāpyakāpair niḥ... [doubtful] pracchādanārthaṃ tu śramaṇaliṅgasaṃdarśanārtham imāni ca kāṣāyāṇi devamānuṣāsurasya lokasya caityam iti | caityārthaṃ samyagdhāritavyāni | nirvṛtivirāgaraktāni [doubtful] etāni | na rāgaraktāni | upaśamānukūlāny etāni | na saṃkleśasaṃdhukṣaṇānukūlāni | ebhiś ca kāṣāyair vivṛtapāpā bhaviṣyāmaḥ | sukṛtakarmakāriṇo na cīvaramaṇḍanānuyogam anuyuktāḥ | etāni ca kāṣāyāṇy āryamārgasaṃbhārānukūlānīti kṛtvā tathā kariṣyāmo yathā naikakṣaṇam api sakaṣāyāḥ kāye kāṣāyāṇi dhārayiṣyāma iti ||
[英譯] [136] The occasion for use of clothes is laid down in the Ugrapariprccha Sutra. " The loin-cloth, because of shame  and the fear of sin ; but to protect from (mosquitoes, gnats,  and wind, sun-heat and serpents),  and to exhibit the marks  of an ascetic, those yellow garments are (in essence) a shrine  for the three worlds, gods and men and demons ;  for the  purpose of a shrine they are properly to be worn : those robes  are not dyed in the stains of dye, but in stainlessness and  emancipation; they induce calm, not attachment and excitement ; by those reddish garments our sins will be made  manifest. Those who do good deeds are not intent on the  ornamentation of their monk's robes. By thinking that those  garments are a help on the holy Road, we shall so behave as never to be stained with sin as we wear them, no not for  a moment."
[法護譯]《最上授所問經》說：著受用衣云沙門者，慚愧義故，以衣覆身勿現肢體。世間天人阿修羅等作佛塔想，應知如持佛塔。若不對治修離貪染使餘清淨，則增長煩惱、壞袈裟衣，得此過咎，為不隨樂修行莊嚴法服，於善作中而返惡作。此袈裟衣，為求聖道知對治故，如一剎那頃亦復於身受持。
[參考]大寶積經，卷八二
出家菩薩有十事行，著身衣被為知止足。何等為十？一者、身著衣被常慚愧；二者、身著袈裟，護諸愛欲，無所著故；三者、為沙門之服，令無所見、令無所念；四者、具袈裟之福為祐諸天世人；五者、所以著袈裟，心不以好樂欲、不習欲故；六者、以善權意滅諸婬塵；七者、知止足為善本，故受是衣；八者、棄捐諸惡，為善因緣；九者、於賢聖道不轉、於一心精進；十者、願令我一心著袈裟究竟。長者！是為十事出家菩薩著袈裟為止足之行。
vasana-upabhoga-prayojanam ugraparipṛcchāsūtre 'bhihitaṃ |
使用衣服的時機，在最上授所問經中說到。
hrīr-apatrāpya-kaupīnaḥ pracchādana-arthaṃ tu śramaṇa-liṅga-saṃdarśana-artham imāni ca kāṣāyāṇi deva-mānuṣa-asurasya lokasya caityam iti | caitya-rthaṃ samyag-dhāritavyāni | 由於慚愧，所以著纏腰布。但是為了覆蓋（身體，免於蟲蚊風日曬等）。為了顯現沙門標誌。且這些袈裟，於世間天人阿修羅，作佛塔想。為了佛塔，應適當地持著袈裟。
nirvṛti-virāga-raktāni etāni | 這些袈裟，是以解脫、離貪來染衣。
na rāga-raktāni | 這些袈裟，不是以貪來染衣。
upaśama-anukūlāny etāni | 這些袈裟，隨順寂靜。
na saṃkleśa-saṃdhukṣaṇa-anukūlāni | 這些袈裟，不隨順煩惱與激動。
ebhiś ca kāṣāyair vivṛta-pāpā bhaviṣyāmaḥ | 因為這些袈裟，我們的過失，會變成更明顯。
sukṛta-karma-kāriṇo na cīvara-maṇḍana-anuyogam anuyuktāḥ |
這些行善業者，不專注於法服的莊飾。
etāni ca kāṣāyāṇy ārya-mārga-saṃbhāra-anukūlāni iti kṛtvā tathā kariṣyāmo yathā na eka-kṣaṇam api sakaṣāyāḥ kāye kāṣāyāṇi dhārayiṣyāma iti ||
此袈裟衣，是隨順聖道的資糧。已知這件事，我們將要如是作，縱使一剎那也不可以為煩惱所染，我們將如此持著袈裟於身上。

34.atra ca kāraṇaṃ ratnarāśisūtre 'bhihitaṃ | ye punas te kāśyapa vaidaryā asaṃyatā itaḥ śramaṇaguṇadharmād uddhurāḥ kāye kāṣāyāṇi vastrāṇi dhārayanti | na caiteṣu gauravam utpādayanti | tatra kāśyapa śramaṇavarṇapratirūpakaṃ nāma pratyekanarakaṃ | tatra kāśyapa pratyekanarake śramaṇarūpapratirūpeṇa tāḥ kāraṇāḥ kāryante ādīptacailā ādīptaśīrṣā ādīptapātrā ādīptāsanā ādīptaśayanāḥ | yaḥ kaścit tatra teṣām upabhogaparibhogaḥ sa sarva ādīptaḥ saṃprajvalita ekajvālībhūtaḥ | tatra taiḥ śramaṇavarṇarūpeṇa duṣkhāṃ vedanām anubhavantīti ||
[英譯] The cause of this is laid down in the Ratnarasi Sutra,  " But, Kasyapa, those who from slackness being without selfcontrol, and hence free from the rule of the ascetic's virtue,  wear the yellow clothes on their body but do not show respect  to them : then, Kasyapa, there is a special hell, named Srama-  navarnapratirupaka, and in that special hell pains are inflicted  in mimicry of the ascetic's life : blazing clothes, blazing heads,  blazing bowls, blazing seats, blazing pallets to He on. He who  has had part or lot in these things, he all blazing burns in  flames all over. By these things they feel pain and agony in  mimicry of the ascetic's life."
[法護譯]如《寶積經》說此因者：佛言：迦葉波！若復嚴飾於身而不密護，壞沙門功德法者，是袈裟衣雖持於身而心不生尊重。復次迦葉波！如是色相名相似沙門，以是緣故當墮地獄。迦葉波！以沙門色相相似故，於地獄中衣熱鐵衣以覆頭上，應器敷具熱鐵所成，所有一切受用資具悉皆猛焰熾然燋爛。彼說色相相似沙門得受是苦。
[參考]大寶積經卷第八十九，摩訶迦葉會第二十三
迦葉！於當來世有愚癡人，著聖人衣似像沙門，入於村邑中。有信心婆羅門長者居士，見被法服謂為沙門，皆共尊重供養讚歎。彼愚癡人因袈裟故而得供養便生歡喜，身壞命終墮於地獄。生地獄已，大熱鐵鍱以為衣服，吞噉鐵丸、飲洋沸鐵、坐熱鐵床。迦葉！汝觀袈裟威德如是。彼愚癡人著於袈裟，受樂放逸自作惡業，身壞命終墮於地獄。迦葉！我常說言，寧以燒熱鐵鍱為衣，不以破戒之身而著袈裟。寧吞熱鐵，不以破戒之身食人信施。迦葉！汝觀破戒之人食他信施有如是過，是故汝等應當修學清淨戒法。
atra ca kāraṇaṃ ratnarāśisūtre 'bhihitaṃ | 此中的原因，在寶積經中說到。
ye punas te kāśyapa vaidaryā asaṃyatā itaḥ śramaṇa-guṇa-dharmād uddhurāḥ kāye kāṣāyāṇi vastrāṇi dhārayanti | na ca eteṣu gauravam utpādayanti | 復次，迦葉波！那些因為鬆懈，而不自我約束者，因此，遠離沙門功德法者，袈裟衣雖持於身，而於彼不生尊重。
tatra kāśyapa śramaṇa-varṇa-pratirūpakaṃ nāma pratyekanarakaṃ |
迦葉波！在那裡，有一個特別的地獄，名為沙門色相似。
tatra kāśyapa pratyekanarake śramaṇarūpapratirūpeṇa tāḥ kāraṇāḥ kāryante ādīpta-cailā ādīpta-śīrṣā ādīpta-pātrā ādīpta-āsanā ādīpta-śayanāḥ | 迦葉波！在那裡，孤獨地獄，以沙門色相似故，這些事情被造成，燃燒衣、燃燒頭、燃燒應器、燃燒座、臥具。
yaḥ kaścit tatra teṣām upabhoga-paribhogaḥ sa sarva ādīptaḥ saṃprajvalita eka-jvālībhūtaḥ | 在那裡，所有一切受用資具悉，則他全部都被猛焰、熾然、燒成一堆。
tatra taiḥ śramaṇavarṇarūpeṇa duṣkhāṃ vedanām anubhavanti iti ||
在那裡，他們因為沙門色相似，領納苦受。

35. āryaratnameghe 'py uktaṃ | yadi bhaved abhyavakāśiko bodhisatvo glānakāyo 'pratibalakāyas tena vihārakṣitenaivaṃ cittam utpādayitavyaṃ | kleśapratipakṣārthaṃ tathāgatena dhutaguṇāḥ prajñaptāḥ | tathāhaṃ kariṣyāmi yathā vihārasya eva kleśānāṃ prahāṇāya ghaṭiṣyāmi | tatra ca vihāre na gṛddhim utpādayāmi nādhyavasānaṃ | evaṃ cāsya bhavati | kartavyo dānapatīnām anugraho nāsmābhir ātmambharibhir bhavitavyam iti || punar atraivāha | te śayyāṃ kalpayanto dakṣiṇena pārśvena śayyāṃ kalpayanti | pādasyopari pādam ādhāya cīvaraiḥ asaṃvṛtakāyāḥ smṛtāḥ | saṃprajānānā utthānasaṃjñina ālokasaṃjñinaḥ śayyāṃ kalpayanti | na ca nidrāsukham āsvādayanti | na pārśvasukham anytra yāvad evaiṣāṃ mahābhūtānāṃ sthitaye jāpanāyai | ity anayā diśā sarvaparibhogāḥ satvārtham adhiṣṭhātavyāḥ | ātmatṛṣṇopabhogāt tu kliṣṭāpattiḥ prajāyate ||
[英譯] [137] Now in the holy Ratnamegha it is said : " If a Bodhisatva who lives in the open fall sick or feeble in body, he  should dwell in the monastery and think as follows : ' The  ascetic's rules have been ordained by the Tathagata to combat  the passions, so I will take care so to behave in the monastery  as to work for the cure of passions. But I will not set my  desire upon the monastery nor make it my home.' And he  thinks : We must benefit the munificent, and we must not  think only how to support ourselves.' "Again he says in the same work : " When they arrange  their lying down, they arrange it on the right side. Placing  foot on foot, their bodies covered up with their robes, remembering, in full knowledge, conscious of uprising, conscious  of looking, they arrange their lying ; they take no pleasure  in sleep ; no pleasure in lying on the side, except so far as  to keep and support the great elements." Thus by that  precept all things must be used for the sake of all beings.  But to indulge one's own desire leads to or fall into sin.
[法護譯] 又《寶雲經》說：若菩薩以身有疾，肌體怯弱不處僧坊，當顯露處發如是心：謂佛如來杜多功德，以揀擇故對治煩惱，我亦修作。如處僧坊斷諸煩惱，然於僧坊不起樂著亦不請求。設得如是施者，隨所攝受，應知亦勿為我滿足。彼經又云：彼臥具儀式，應疊雙足右脇而臥，法服覆身正念正知，起光明想，不著睡眠為樂，亦復不著彼脇此脇及餘肢分為樂，乃至於四大種安住調息。彼地方所一切受用，皆為利益眾生之所建立，若我愛樂受用則生疲厭過咎。
[法護譯]寶雲經卷第五
1)菩薩復有十法名為露地坐。何等為十？春秋冬夏不依牆壁住、亦不依樹下住、不依蘘草[卄/積]住、不依山掩處住、不依河岸住、不作障寒具、不作障風具、不作障遮雨具、不作遮熱具、不作障露具。菩薩在於露地，而身有病、形體羸弱，應至僧坊，便作是念：如來為遮諸結使故說於頭陀，我今雖在僧坊當斷除結使，我今雖在僧坊中不生貪著心，我不為己身，但為僧坊檀越成諸功德故，常作露地想。具此十事是名菩薩露地而坐。
2)菩薩復有十法名為隨敷坐。何等為十？不貪著敷故隨敷而坐、不自安敷亦不使他敷、不作形相使他敷、敷若草、若枯樹枝葉隨在上坐、若有蟻子、蚊、蚋、蠅、[虫*蚤]、毒蝎之處即時捨去不住於中、若欲臥時，右脇而臥、足足相疊，善斂衣服，不令解散、若睡眠時當繫心明相作必起意、不著睡眠以為喜樂，右脇臥時，若有疲極，終不更轉左脇而臥，為調和四大常不離善。善男子！具此十事是名為菩薩隨敷而坐法。
āryaratnameghe 'py uktaṃ | 又在聖寶雲經中也說。
yadi bhaved abhyavakāśiko bodhisatvo glānakāyo 'pratibala-kāyas tena vihāra-kṣitena evaṃ cittam utpādayitavyaṃ | 如果住在空曠處的菩薩，身體有疾，或身體虛弱，因此，他必須住在僧坊。他應該當發如是心。
kleśa-pratipakṣa-arthaṃ tathāgatena dhuta-guṇāḥ prajñaptāḥ |
為了對治煩惱，如來施設杜多功德。
tathā ahaṃ kariṣyāmi yathā vihārasya eva kleśānāṃ prahāṇāya ghaṭiṣyāmi |
我將如是修作，如在僧坊中，我將努力斷諸煩惱。
tatra ca vihāre na gṛddhim utpādayāmi na adhyavasānaṃ |
又，在那裡，我於僧坊不起樂著，不起耽著。
evaṃ ca asya bhavati | kartavyo dānapatīnām anugraho na asmābhir ātma-bharibhir bhavitavyam iti || 又，他如是想：我們必須利益施主，不應該僅僅為滿足我們自己。
punar atra eva āha | te śayyāṃ kalpayanto dakṣiṇena pārśvena śayyāṃ kalpayanti |
彼經又云：他們正擺設臥具的時候，擺設在右邊(右脇而臥)。
pādasya upari pādam ādhāya cīvaraiḥ susaṃvṛta-kāyāḥ smṛtāḥ | saṃprajānānā utthāna-saṃjñina āloka-saṃjñinaḥ śayyāṃ kalpayanti | 應疊雙足，法服善覆身，正念、正知，起想、光明想，擺設臥具。
na ca nidrā-sukham āsvādayanti | 不著睡眠為樂。
na pārśva-sukham anytra yāvad eva eṣāṃ mahābhūtānāṃ sthitaye yāpanāyai |
亦復不著彼脇、此脇及餘肢分為樂。除了為安住、維持四大種之外。
ity anayā diśā sarvaparibhogāḥ satvārtham adhiṣṭhātavyāḥ |
如此，由彼地方所，一切受用，皆為利益眾生之所建立。
ātma-tṛṣṇā-upabhogāt tu kliṣṭa-āpattiḥ prajāyate ||
但是以我自己貪愛樂而受用，則生起染污的過失。

36. yathoktaṃ candrapradīpasūtre | te bhojanaṃ svādurasaṃ praṇītaṃ | labdhvā ca bhuñjanti ayuktayogāḥ | teṣāṃ sa āhāru badhāya bhotī | yatha hastipotāna viṣā adhautā ||iti ||
[英譯] As it is said in the Candrapradipa Suira, " They receiving  sweet-flavoured food as offered enjoy it without meditation ;  this food tends to their destruction, as lotus roots not washed  do for young elephants.'
[法護譯] 如《月燈三昧經》云：得彼細妙滋味飲食，是食非解脫相應。謂得彼食是則繫縛，如象子臥非杜多行。
[參考]月燈三昧經卷第二
愚者貪嗜食，不能知節量，因佛得飲食，都無反報心。
得上妙甘饍，不應於其法，反為食所害，如象食泥藕。
種種上味饌，智者雖食之，根寂靜無貪，如法簡擇飡。
yathā uktaṃ candrapradīpasūtre | 如在月燈三昧經中說到。
te bhojanaṃ svādurasaṃ praṇītaṃ | 他們得到甜味、精細的飲食之後。
labdhvā ca bhuñjanti ayuktayogāḥ | 受用這些，而不勤於禪修。
teṣāṃ sa āhāru badhāya bhotī | 這個食物變成他們的傷害。
yatha hastipotāna biṣā adhautā ||iti || 如幼象在吃蓮藕時，沒有清洗而食用。

37. āryaratnarāśisūtre 'pi bhagavatā śraddhādeyaparibhoge parikīrtite | atha tasyām eva parṣadi yogācārāṇāṃ bhikṣūṇāṃ dve śate imaṃ dharmaparyāyaṃ śrutvā prarudite | evaṃ ca vācam abhāṣanta | kālaṃ vayaṃ bhagavan kariṣyāmo | na punar aprāptaphalā ekapiṇḍapātam api śraddhādeyasya paribhokṣyāmaḥ || bhagavān āha | sādhu sādhu kulaputrā evaṃrūpair lajjābhiḥ kaukṛtyasaṃpannaiḥ paralokāvadyabhayadarśibhir idaṃ pravacanaṃ śobhate || api tu || dvayor ahaṃ kāśyapa śraddhādeyam anujānāmi | katamayor dvayoḥ | yuktasya muktasya ca | yadi bhikṣavo bhikṣur yukto yogācāro mama śikṣāyāṃ pratipannaḥ sarvasaṃskāreṣv anityadarśī | sarvasaṃskāraduḥkhaviditaḥ sarvadharmeṣv annātmādhimuktiḥ śāntanirvāṇābhikāṅkṣī sumerumātrair ālopaiḥ śraddhādeyaṃ bhuñjīta | atyantapariśuddhaiva tasya sā dakṣiṇā bhavati | yeṣāṃ ca dāyakānāṃ dānapatīnāṃ sakāśāc chraddhādeyaṃ paribhuktaṃ tatas teṣāṃ dāyakadānapatīnāṃ maharddhikaḥ puṇyavipāko bhavati | mahādyutikaḥ | tat kasmād dhetoḥ | agram idam aupadhikānāṃ puṇyakriyāvastūnāṃ yeyaṃ maitracittasamāpattiḥ | tatra kāśyapa yo bhikṣur dāyakasya dānapater antikāc cīvarapiṇḍapātaṃ paribhujyāpramāṇaṃ cetaḥsamādhiṃ samāpadyate 'pramāṇas tasya dāyakasya dānapateḥ puṇyakriyāvipākaḥ pratikāṅkṣitavyaḥ | syāt kāśyapa trisāhasramahāsāhasrāyāṃ lokadhātau mahāsamudrāṇāṃ kṣayo na tv eva tasya puṇyaniṣyandanasya kaścit kṣaya iti ||
[英譯] And in the holy Ratnarasi Sutra, when the Blessed One  enjoins the acceptance and use of the offerings of the faithful: 'Then in that assembly, two hundred brethren devoted to  meditation heard the teaching of the Law, and wept aloud,  and this is what they said : ' Better die, Blessed One ! rather  than to eat even one mouthful given by the faithful until we  have attained the Fruit. [138] The Blessed One said : ' Softly,  sirs, softly ; your answer, when you are so full of repentance  through shame, having before you fear of blame in the other  world, is indeed noble. No ; in two cases, Kasyapa, I permit  the offerings of the faithful ; and what are these two ? The  devotee and the emancipated.   " ' If, Brethren, a Brother who is meditative, devoted to  meditation, familiar with my teaching, aware that all sentient  conditions are transitory; if he knows the pain of all the  conditions of sense, has confidence in the theory that all  states are unreal, if he longs for peace and final deliverance,  he may enjoy the gifts of the faithful in portions as large as  Mount Sumeru. Very pure is the gift he gets. And whenever  the offering is enjoyed by the gift of any munificent givers,  most rich and splendid for them is the ripening of merit therefrom. This is the reason : Chief of those fundamental good  works is the mystic state of benevolence. Then, Kasyapa,  when a Brother after receiving garments and alms from a  generous benefactor attains infinite peace of mind, infinite  ripening of merit is to be expected for that generous benefactor. If the great oceans in a thousand myriad worlds were to waste away, there would be no wasting for the stream of his  merit.' "
[法護譯] 又《寶積經》云：復次世尊說是受用信施，爾時眾中離扼比丘，於此法律聞已悲泣，作如是言：世尊！我今寧取命終、不復得果，亦不受用一信施食。佛言：善哉善哉。善男子！斯言清淨。如是行相，恥具惡作、怖他世罪。佛言：迦葉波！我知信施此有二種，說名解脫。何等為二？若離扼比丘及餘比丘，學我所行，見諸行無常、領納諸受是苦、信解諸法無我、求涅盤寂靜者，設食信施量等須彌，及餘所施畢竟清淨。若受施主物及信施食，具大光明得大福報。所以者何？以諸增上慳貪令作福事，是為慈心三摩鉢底。復次迦葉波！若比丘受施主所施衣服飲食已，思入無量三摩地者，令彼施主於作福事所求果報亦復無量。迦葉波！假使三千大千世界大海水竭，是所修福亦無有盡。
[參考] 大寶積經卷第一百一十三，寶梁聚會第四十四，沙門品第一。
爾時眾中有淨行少欲離扼比丘二百人，聞說是已捫淚而白世尊：我今當死，不欲以不得沙門果受他信施乃至一食。佛言：善哉善哉。善男子！汝如是慚愧畏於後世，喻如金剛，即是現世瓔珞。善男子！我今當說。世有二人應受信施。何等二？一者勤行精進，二者得解脫者。佛告比丘：若有比丘得解脫者、行善法者，如我所說堅持戒者，觀一切行無常、苦，一切法無我者，觀涅槃寂滅，願求欲得，如是比丘受他信施摶如須彌，必能報是信施之福。若有比丘受信施主施，令此施主得大利益得大果報。何以故？常生福德。有三種福：一常施食，二僧坊舍，三行慈心。此三福中慈心最勝。佛告比丘：若有比丘從施主受施，若衣鉢臥具飲食湯藥受已，若入無量定，令彼施主得無量福得無量報。迦葉！譬如三千大千世界所有大海尚可竭盡，而此施主所得福報不可得盡。迦葉當知，破戒比丘損於施主爾所福德。若受施主施已，行於惡法損他信施。迦葉！如是說沙門垢、沙門過罪、沙門諂曲、沙門中賊。迦葉！持戒比丘應當專念，遠離如是一切惡法。
āryaratnarāśisūtre 'pi bhagavatā śraddhā-deya-paribhoge parikīrtite |
又在聖寶積經中，世尊說是受用信施。
atha tasyām eva parṣadi yogācārāṇāṃ bhikṣūṇāṃ dve śate imaṃ dharma-paryāyaṃ śrutvā prarudite | 爾時在彼眾中，諸瑜伽行比丘二百人，於此法的教導，聞已悲泣。
evaṃ ca vācam abhāṣanta | kālaṃ vayaṃ bhagavan kariṣyāmo |
說如是言：世尊！我們未來寧取命終，
na punar aprāpta-phalā eka-piṇḍapātam api śraddhā-deyasya paribhokṣyāmaḥ ||
當我們尚未得果位的時候，我們將不再受用信施，縱使是只有一口食物。
bhagavān āha | sādhu sādhu kulaputrā evaṃrūpair lajjābhiḥ kaukṛtya-saṃpannaiḥ paraloka-avadya-bhaya-darśibhir idaṃ pravacanaṃ śobhate || 佛言：善哉！善哉！善男子！斯言清淨，因為如是行相，是由於羞恥，而後悔具足，你們見到他世罪的恐怖。
api tu || dvayor ahaṃ kāśyapa śraddhādeyam anujānāmi | katamayor dvayoḥ | yuktasya muktasya ca | 迦葉波！但是，我允許兩種信施。何等為二？一者勤行精進，二者得解脫者。  
yadi bhikṣavo bhikṣur yukto yogācāro mama śikṣāyāṃ pratipannaḥ sarva-saṃskāreṣv anitya-darśī | 諸比丘！如果比丘是專注於瑜伽行者，於我的教法熟悉，見諸行無常。
sarva-saṃskāra-duḥkha-viditaḥ sarva-dharmeṣv anātma-adhimuktiḥ śānta-nirvāṇa-abhikāṅkṣī sumeru-mātrair ālopaiḥ śraddhādeyaṃ bhuñjīta | 如果他己經知道諸行是苦，對於諸法無我，有信心。如果他願求寂靜與涅槃，他可以食信施，量等須彌。
atyantapariśuddhā eva tasya sā dakṣiṇā bhavati | 他得到的這個達嚫（禮物、布施）是畢竟清淨（，必能報是信施之福）。
yeṣāṃ ca dāyakānāṃ dānapatīnāṃ sakāśāc chraddhādeyaṃ paribhuktaṃ tatas teṣāṃ dāyaka-dānapatīnāṃ maharddhikaḥ puṇya-vipāko bhavati | mahādyutikaḥ |
若在諸施者、施主的面前，受用信施，之後，則彼諸施者、施主，得大財富、大光明的福報。
tat kasmād dhetoḥ | agram idam aupadhikānāṃ puṇya-kriyā-vastūnāṃ yā iyaṃ maitra-citta-samāpattiḥ | 所以者何？關於諸福業事中，最上是慈心三摩鉢底。(有三種福：一常施食，二僧坊舍，三行慈心。此三福中慈心最勝。)
tatra kāśyapa yo bhikṣur dāyakasya dānapater antikāc cīvarapiṇḍapātaṃ paribhujya apramāṇaṃ cetaḥsamādhiṃ samāpadyate 'pramāṇas tasya dāyakasya dānapateḥ puṇyakriyāvipākaḥ pratikāṅkṣitavyaḥ |迦葉波！彼中，若比丘，從施者、施主所，受用衣服飲食已，進入無量的心三摩地者，則彼施者、施主的福業果報亦復無量，這是可以被期待的。
syāt kāśyapa tri-sāhasra-mahā-sāhasrāyāṃ loka-dhātau mahāsamudrāṇāṃ kṣayo na tv eva tasya puṇya-niṣyandanasya kaścit kṣaya iti || 迦葉波！假使在三千大千世界中的大海尚可竭盡，而此施主所得福報不可得盡。

38. tad evaṃ piṇḍapātagamanaārambhe bhojanārambhe vā triṣu sthāneṣu smṛtir upasthāpyā dāyakānugrahe | kāyakrimisaṃgrahe | sarvasatvārthasādhake ca saddharmaparigrahe || tathāgatājñāsaṃpādane tu sarvakāryeṣu smṛtiḥ kāryā | ādiśabdān mantrair api rakṣā kāryā || tatrāpi tāvad imāṃ trisamayarājoktāṃ vidyāṃ maṇḍalasamayārtham uccārayet | namaḥ sarvabuddhabodhisatvānāṃ oṃ viraji mahācakraviraji | sata sārata trapi vidhamani | sabhajani | saṃbhajani | taramati | siddha agre tvaṃ svāhā || anena sarvamaṇḍalapraviṣṭo bhavati ||athavā tathāgatahṛdayam aṣṭasahastraṃ japet salaukikalokottaramaṇḍalapraviṣṭo bhavati |
[英譯] That is why, in beginning to seek for alms or beginning  to eat, the memory must dwell on three things : benefit for  benefactors, the collection of worms in the body, and the  understanding of the Law which causes the good of all beings. Moreover, in all acts the memory must dwell on the accomplishing of the Tathagata's commands ; and to begin with,  one should recite the spell set forth in the Trisamayaraja, for  the purpose of keeping the practice of the sacred circles.[139] ' Glory to all Buddhas and Bodhisatvas, Om Viraji,  omnipotent Viraji ! Sata, Sarata, Trapi, Vidhamani, Sabhajani, Sambhajani, Taramati, triumphant in the highest, hail ! ' With that he enters into any sacred circle. Or let him  recite eight thousand times the ' Heart of the Tathagata,' then  he enters the mundane or supermundane circle.
[法護譯] 如是行乞食者，於所施食起三種念住，謂愍身中所集諸蟲、成就利益一切眾生、攝受正法。又如來教勅諸所作事悉具正念，最初以真言聲為作守護，應先於此底哩三昧耶王所說明呪曼拏羅利益今當說。
那謨薩哩嚩(二合)沒駄冐(引)提薩埵(引)喃(引)盎(引)尾囉惹尾囉惹摩訶(引)嚩𡁠哩(二合)薩多娑(引)囉底娑(引)羅底怛囉(二合)以怛囉(二合)以尾馱末底三畔(蒲合切)惹儞多囉末底悉馱(引)屹哩(二合)怛囕(二合)薩嚩(二合引)賀
誦此得入一切曼拏羅。或此如來心念八千遍。云何一切？謂世出世間最上曼拏羅悉能得入。
tad evaṃ piṇḍapāta-gamana-ārambhe bhojana-ārambhe vā triṣu sthāneṣu smṛtir upasthāpyā dāyaka-anugrahe | kāya-krimi-saṃgrahe | sarva-satva-artha-sādhake ca saddharma-parigrahe || 如是，在開始行乞食，或開始受用，令念於三處安住：利益施者、愍身中所集諸蟲、了解正法以成就一切眾生的利益。
tathāgata-ājñā-saṃpādane tu sarva-kāryeṣu smṛtiḥ kāryā | ādi-śabdān mantrair api rakṣā kāryā || 又在一切行為中，令正念安住於如來教勅的達成。最初以真言聲為作守護。
tatra api tāvad imāṃ tri-samaya-rāja-uktāṃ vidyāṃ maṇḍala-samaya-artham uccārayet | 於此三三昧耶王中所說的明呪，應該要背誦，為了維持曼拏羅的練習。
namaḥ sarva-buddha-bodhisatvānāṃ oṃ viraji2 mahācakraviraji |
sata2 sārata2 trapi2 vidhamani | sabhajani | saṃbhajani | (2二次）
taramati | siddha agre tvaṃ svāhā ||
anena sarva-maṇḍala-praviṣṭo bhavati || 誦此得入一切曼拏羅。
athavā tathāgata-hṛdayam aṣṭa-sahastraṃ japet salaukika-lokottara-maṇḍala-praviṣṭo bhavati | 或此如來心咒，念八千遍。（云何一切？）世出世間曼拏羅悉能得入。

39. katamac ca tat || namas traiyabdhikānāṃ tathāgatānāṃ | sarvatrāpratihatāvāptidharmatābalināṃ | āṃ asamasama samantato 'nnantanāvāptiśāsani | hara smara smaraṇa vigatarāgabuddhadharmate | sara samabalā | hasa | traya | gagana mahācalarakṣaṇa | jvala jvalana sāgare svāhā ||
[英譯] And what is  that Heart ? ' Glory to the Tathagatas of the three times, past, present and future, everywhere irresistible in might, who  have attained righteousness. Om ! without peer, wholly and  for ever lord ! Hara, smara, smarana, in holiness and righte-ousness ! Sara, samabala, hasa, traya. sky, O protector  of mountains, blaze, O blazing one, in the ocean. Hail ! '
[法護譯] 又真言曰：那莫悉底哩(三合)野提尾(二合)歌(引)喃(引)怛佗(引)誐多(引)喃(引)薩哩嚩(二合)怛囉(二合引)鉢囉(二合)底喝多(引)嚩(引)鉢底(二合)達哩摩(二合)多(引)末陵那(引)阿三摩三摩三滿多都(引)難(上)怛多(引)嚩(引)鉢底(二合)舍(引)薩儞喝囉喝囉三摩(二合)囉三摩(二合)囉拏尾枿多囉(引)誐沒馱達哩摩(二合)底薩囉薩囉薩摩末羅(引)喝娑喝娑怛囉(二合)野怛囉(二合)野誐誐那摩賀(引)嚩囉洛叉抳入嚩(切身)羅入嚩(切身)羅那娑(引)枿哩薩嚩(二合引)賀(引)
[參考]彰所知論卷末有諸咒
(A) Namastraiyabdhikānāṃ tathāgatānāṃ savartrāpratihatāvāptidharmatābalināṃ, oṁ asamasama samantato 'nantanāvāptiśāsani, hara smara smaraṇa vigatarāgabuddhadhaumate, sara sara samabalā, hasa hasa, traya, traya, gagana mahācalarakṣaṇa, jvala jvalana sāgare svāhā.
(B) Namastraiyabhikānāṃ tathāgatānāṃ sarvavajradharāṇāṃ caṇḍāla caṇḍāla, cala cala, vajra vajra, śāntana śāntana, phalana phalana, cara cara, māraṇa māraṇa, vajradālakaṭa, lalitaśikhara samantavajriṇi, jvala jvala, namośtr te agrograśāsānānāṃ raṇa raṇa haṃ phula sphāṭa vajrottame svāhā.
(C) Namaḥ samantavajrāṇaṃ trāṭa, amogha caṇḍamahāroṣaṇa sphāṭaya hūṃ, bhrāmaya bhrāmaya hūṃ, trāṭa hūṃ, maṁ, balaṃ dade tejomālini svāhā.
(D) Tadyathā, ilimitte tilimitte, ilitilimitte, dumbe, duḥse, duḥsālīye, dumbālīye, takke tarkkaraṇe, marmme, marmaraṇe, kaśmīre, kaśmīramukte, aghane, aghanaghane, ilimilīye, akhāpye, apāpye śvete, śvetatuṇḍe, anānurakṣe svāhā.
(E) Tadyathā, illā, cillā, cakko, bakko, koḍā koḍoti, nikuruḍā nikuruḍeti, poḍā poḍeti, moḍā, moḍeti, puruḍā puruḍeti, phaṭarahe phuṭaṭaṇḍa rahe, nāga rahe, nāgaṭaṭaṇḍa rahe, sarpa rahe, sarpaṭaṭaṇḍarahe, chala viṣaśāte, śītacattāle, halale, halale, taṇḍi, taḍa taḍa, tāḍi tāḍi, mala mala, sphuṭa sphuṭa, phuṭu svāhā.
Iti hi bhikṣavo jāṅgulyāṃ vidyāyāṃ udāhṛtāyāṃ sarvabhūtasamāgate sarvaṃ tathāvitathānanyathābhūtaṃ satyamaviparītamaviparyastaṃ, idaṃ viṣamavisaṃ bhavatu, dātāraṃ gacchatu, daṃṣṭrāraṃ gacchatu, agniṃ gacchatu jalaṃ gacchatu, sthalaṃ gacchatu, stambhaṃ gacchatu, kuḍyam gacchatu, bhūmiṃ samkrāmatu, śāntim gacchatu svāhā.
(F) Tadyathā, parākramasi, udayamasi, vairamasi, arkamasi, markamasi, vanamasi, antarddhānamasi, pathe me rakṣa, utpathe me rakṣa janato me rakṣa, cairato me rakṣa, rājato me rakṣa, siṃhato me rakṣa vyāghrato me rakṣa, nāgato me rakṣa, sarpato me rakṣa, sarvato me rakṣa, rakṣa rakṣa, māṃ sarvasattvāṃśca sarvabhayebhyaḥ sarvopāye sarvopāye sopasargebhyaḥ svāhā. Uṁvaḍili uṁvaḍili sarvaduṣṭānāṃ granthiṃ vandāmi svāhā.
Namo ratnatrayāya, namo mārīcyai devatāyai, mārīcyā devatāyā hṛdayamāvartayiṣyāmi.
Tadyathā battāli, badāli, badāli, barāli, varāhamukhi, sarvaduṣṭānāṃ nivāraya, bandha mukhaṃ svāhā.
bodhicitta-dṛḍhatā ca atra pṛthag-jana-cala-cittatāyā niyama-artham uktā na tu bhūmi-praviṣṭam adhikṛtya ||
--
katamac ca tat || 什麼是心咒？
namas traiyabdhikānāṃ tathāgatānāṃ | 禮敬三世諸佛。
sarvatra-apratihata-avāpti-dharmatā-balināṃ | 處處無礙，已得法性力。
oṃ asamasama samantato 'nantana-avāpti-śāsani |
oṃ 無等等、周遍、無邊已證（法的）導師。
hara2 smara smaraṇa vigata-rāga-buddha-dharmate |
sara2 samabalā | hasa2 | traya2 | gagana mahā-acala-rakṣaṇa |
jvala jvalana sāgare svāhā ||

40. ayaṃ sarvatathāgatānām ātmabhāvaḥ | atrānnuttaraṃ gauravaṃ bhāvayitavyaṃ | anenādikarmikā api satveṣv anantaṃ buddhakṛtyaṃ kurvanti | ayam eva paramāṃ rakṣāṃ mārādibhyaḥ sarvaduṣṭebhyaḥ karoti | hastatāḍena bhasmanā sarṣapair udakena dṛṣṭyā manasā vā sīmābandhaṃ karoti || vyādhiṣu bhaiṣajyam udakaṃ cābhimantryopayojyaṃ || vanakusumāni vā caitye pratimāyāṃ saddharmapustake vā samāhito nivedayet || pakṣaprayogān mahā vyādhibhir abhimucyate | buddhabodhisatvālambanena sarvasatvārthābhilāṣiṇā ca cittena bhadracarividhipūrvakaṃ ca japtavyaḥ | ayaṃ vidhir asya kalpasyāvasāne draṣṭavyaḥ | trisamayajāpinaś cāmnāyato na doṣaḥ | utsiṣṭasyāpy aśucer na doṣaḥ | mudrākārā na bhakṣaṇīyā na laṅghanīyā | na mañcārohaḥ kartavyaḥ | na madyaṃ pātavyaṃ | adhimukticaryā śikṣāpadeṣv acalasya nirvicikitsasya duḥśīlapūrvasyāpi sidhyati | paṇḍitasyāpaṇḍitasya vā niyataṃ sidhyati || tathā cātraivoktaṃ | bodhicittaṃ dṛḍhaṃ yasya niḥsaṃgā ca matir bhavet | vicikitsā naiva kartavyā tasyedaṃ sidhyati dhruvam | iti ||
[英譯] " This is the essence of all the Tathagatas : highest honour  is to be paid to it. By this, even the beginners may achieve  for all beings the immeasurable activity of a Buddha. It is  this that makes the best protection against Mara and all other  such malignant powers. With hand-clapping, ashes, white  mustard,water, whether with sight or mind, he makes his  magic circle simabandha around him.   In diseases, medicine and water should be applied with a  charm recited. Or let him offer woodland flowers upon a  shrine, or to the image of Buddha, or the book of the Good  Law, his mind intent. By doing this every fortnight he gets   rid of the great diseases. By dependence upon Buddhas and  Bodhisatvas, and a mind that yearns after the good of all  beings, the charms must be said after the rites of the Bhadra-cari : this rite is to be taken at the end of the ceremony.  If one murmurs it thrice there is no fault in the recital.  There is no fault if some recite it even when impure. Things  in the shape of parched grain 2 are not to be eaten or treated  contemptuously. There must be no mounting on a platform.  Intoxicants must not be drunk. The preliminary stage will be  achieved if one stand immovable in the moral precepts without  doubting, even if one were ill-behaved formerly : always  assured for wise or simple.  [140] Thus it is said in the same place : " He whose  thought of enlightenment is firm, and his mind free from  attachment, he need have no doubt, and his aim is always  accomplished."
[法護譯] 應知此一切如來身最為尊重，無有過上。此初行之者，於佛眾生無量修作時，諸魔等起諸弊惡，應以如是最上守護。謂或以擊掌、若灰若白芥子、若淨水等，隨意見已而作結界。又若諸疾病者，真言加持藥水令服。或林野中，以酤蘇摩華於佛塔廟形像、正法經典供養安布，觀緣佛菩薩等，心樂利益一切眾生。是大疾病必為藥叉等所持，說為解脫。又應先念修普賢行法式次第，於此儀軌乃見邊極。謂此底哩三昧耶者，設不澡沐盥漱及不清淨，或食魚肉皆無過失。然作是印契者皆不得食，不違本願故。亦不於他同床敷具，亦不跳躑，於此信解行學無所傾動亦勿疑惑。若先破戒此亦成就，有智無智決定皆成。復如彼說，若菩提心堅固得專注意，應離此疑惑畢竟成就。
ayaṃ sarva-tathāgatānām ātmabhāvaḥ | 這是一切如來的身（核心）。
atra anuttaraṃ gauravaṃ bhāvayitavyaṃ | 應該給與最高的尊重（最為尊重，無有過上）。
anena ādikarmikā api satveṣv anantaṃ buddha-kṛtyaṃ kurvanti |
以此咒心，縱使初學者，於諸眾生，也能作無量的佛事業。
1)ayam eva paramāṃ rakṣāṃ māra-ādibhyaḥ sarva-duṣṭebhyaḥ karoti |
此咒心確實是，在對抗魔等一切有害的力量時，能作最上守護。
hasta-tāḍena bhasmanā sarṣapair udakena dṛṣṭyā manasā vā sīmā-bandhaṃ karoti ||
以擊掌、若灰、若白芥子、若水，不管是以視線，或以心，在他四周，作結界（不可思議的範圍）。
2)vyādhiṣu bhaiṣajyam udakaṃ ca abhimantrya-upayojyaṃ ||
又在諸疾病中，藥與水，應該使用真言。
3)vana-kusumāni vā caitye pratimāyāṃ saddharma-pustake vā samāhito nivedayet ||
或是內心已專注後，讓他供養森林中的花，於佛塔廟，或於佛形像，或於正法經典。
pakṣaprayogān mahā vyādhibhir abhimucyate | 如此作之後的二星期，解脫重大的疾病。
4)buddha-bodhisatva-ālambanena sarva-satva-artha-abhilāṣiṇā ca cittena bhadra-cari-vidhi-pūrvakaṃ ca japtavyaḥ |
以佛、菩薩為所緣，以希求一切眾生利益的心，應先修普賢行儀軌，再念此咒。
ayaṃ vidhir asya kalpasya avasāne draṣṭavyaḥ |
在這個儀式的最後，此普賢行儀軌才會出現。
tri-samaya-jāpinaś ca āmnāyato na doṣaḥ | 正在念誦中，如果誦三次，沒有過失。
utsiṣṭasya apy aśucer na doṣaḥ | 縱使有殘留不清淨的情況下，讀誦沒有過失。
mudrā-ākārā na bhakṣaṇīyā na laṅghanīyā |炒過的穀物形狀的東西，不應該食，不應該鄙視。
na mañca-ārohaḥ kartavyaḥ | na madyaṃ pātavyaṃ | 不可在床上念誦。不可飲酒。
adhimukti-caryā śikṣā-padeṣv acalasya nirvicikitsasya duḥśīla-pūrvasya api sidhyati | 於諸學處中，無所傾動，亦勿疑惑，縱使先前惡戒，信解行地將可以被成就。
paṇḍitasya apaṇḍitasya vā niyataṃ sidhyati || 對於有智、無智，決定皆成。
tathā ca atra eva uktaṃ | bodhicittaṃ dṛḍhaṃ yasya niḥsaṃgā ca matir bhavet |
復如彼說，若菩提心堅固，內心遠離貪著。
vicikitsā na eva kartavyā tasya idaṃ sidhyati dhruvam | iti ||
必須沒有疑，則彼畢竟成就。

41. bodhicittadṛḍhatā cātra pṛthagjanacalacittatāyā niyamārtham uktā na tu bhūmipraviṣṭam adhikṛtya ||yasmād atroktaṃ | pratyuddhāratām avabhāsatāṃ ca pratilabdhukāmena |mahāndhakārād ālokaṃ praveṣṭukāmena | yad bhūyasā vinipatitena sādhyaṃ | tathā kuto mamālpapuṇyasya siddhir iti nīcacittapratiṣedhaḥ | na cātikrāntadurgater utsāhormibahulasyopacitāprameyapuṇyaskandhasya bhūmipraviṣṭasyāyaṃ pūrvokto doṣaḥ saṃbhavati | atra ca mantrāṇām ajñānān nādhikākṣarapāṭhe doṣo 'sti | nāpi nyūnatādoṣaḥ | nāpi vidhibhraṃsadoṣaḥ | kiṃtu śraddhāvegaṃ bodhicittavegaṃ sarvotsargavegaṃ ca pramāṇīkṛtyāvicārataḥ pravartitavyam avaśyaṃ buddhabodhisatvam ihaiva yatheṣṭasiddhiś ca bhavati || athavānena sarvavajradharamantreṇa rakṣāṃ kuryāt | namas traiyabdhikānāṃ tathāgatānāṃ sarvavajradharāṇāṃ caṇḍāla | cala | vajra | śāntana | phalana | cara | māraṇa | vajraḍālaphaṭa | lalitaśikhara samantavajriṇi | jvala | namo 'stu te agrograśāsānānāṃ raṇa haṃ phula sphāṭa vajrottame svāhā || anena paṭhitamātreṇa sarvavighnavināyakā nopasaṃkrāmanti | devanāgādayo na prasahante | bhojanapānaśayanāsanavasanapūjopakaraṇāni cābhimantritena jalena dṛṣṭyā manasā vā rakṣeta |
[英譯] The firmness of the thought of enlightenment  is here mentioned to make an exception of ordinary men  because they waver in thought, not with reference to one  who has entered the Stages of Perfection. For which cause it is there said : Success may be attained  by one who desires to get the state of investiture and illumination, to come from great darkness into light, yea, even by one who has fallen into sin. The text means to condemn the  despondent spirit who says. How can I, so weak in merit,  succeed ? But that aforesaid fault does not exist in one who  has escaped the states of punishment, who has an abundant flood  of fortitude and a heap of accumulated merit, having entered  the Stages of Perfection. Then there is no fault in the recital  from ignorance, if there be too many syllables, nor if too few,  nor if they deviate from the ritual. On the contrary, following the power of faith, the power of the thought of enlightenment, the power of all-renunciation, one must unhesitatingly  proceed ; necessarily he attains the state of a Buddha or a Bodhisatva, and even in this world he gets all the success he  could wish."  Or he should guard himself by the charm, which " holds  all the thunderbolts " : " Glory to the Tathagatas of the three  times, who wield all thunderbolts, O Candala ! Gala, vajra,  santana, phalana, cara, marana, vajra dala phata. O thou  that thunderest everywhere ! blaze ! glory be to thee, delight  of the high and mighty rulers ! Ha ! blow, burst, Hail to the  invincible thunderbolt ! "   When this is only recited, all troubles and hindrances keep  away ; gods and nagas and the like are no match for him ; it  would protect you in all acts of eating and drinking, lying down and sitting, and worship by the consecrated water,  whether seen or thought upon.
[法護譯] 論曰：菩提心堅固者，定說利益諸異生等令心無退。隨未入地者作如是說，欲得持初日光入大暗處為作照明，若復希求成就。如何名尠福者樂此成就？遣除怠墮心故。然入聖地積集無量福聚，超諸惡道不為廣大沈溺。先說得是過失者，或無真言而念誦、不知增減文字，此無過咎。設若增減、差忘次第，皆無有失。何況信菩提心棄捨自利，所作籌量伺察而轉，決定得覩諸佛及菩薩等，獲斯成就。或以此執金剛真言作守護者。真言曰：那莫悉底哩(三合)野體尾(二合)歌(引)喃(引)怛陀(引)誐多(引)喃(引)薩哩嚩(二合)嚩惹囉(二合)達囉(引)𧹞(引)贊拏贊拏末羅末羅嚩捺囉(二合)嚩捺囉(二合)扇(引)多那扇(引)多那頗羅頗羅嚩囉嚩囉摩(引)囉拏摩(引)囉拏嚩惹囉(二合)捺羅寫薩普(二合引)吒(半音)羅隷多尸珂囉三滿多嚩惹哩(二合)抳入嚩(切身)羅入嚩(切身)羅那謨窣堵(二合)阿兀嚕(二合引)誐囉(二合)舍(引)薩那(引)喃(引)囉拏囉拏虎羅虎羅頗羅薩癹(二合引)吒(半音)嚩祖嚕(二合引)覩彌薩嚩(二合引)訶(引)
誦此於剎那頃，諸作障者頻那夜迦悉皆馳散，諸天龍等皆以飲食衣服臥具承事供養。乃至加持淨水或隨意所見而作守護。
[參考]彰所知論卷末有諸咒
(B) Namastraiyabhikānāṃ tathāgatānāṃ sarvavajradharāṇāṃ caṇḍāla caṇḍāla, cala cala, vajra vajra, śāntana śāntana, phalana phalana, cara cara, māraṇa māraṇa, vajradālakaṭa, lalitaśikhara samantavajriṇi, jvala jvala, namośtr te agrograśāsānānāṃ raṇa raṇa haṃ phula sphāṭa vajrottame svāhā.
bodhicitta-dṛḍhatā ca atra pṛthag-jana-cala-cittatāyā niyama-artham uktā na tu bhūmi-praviṣṭam adhikṛtya ||
這裡提到的菩提心堅固性，為了區別諸異生心是動搖的，不是關於已入地者。
yasmād atra uktaṃ | pratyuddhāratām avabhāsatāṃ ca pratilabdhu-kāmena |
因為什麼理由？這裡有說到。欲得持性、照耀性。
mahāndhakārād ālokaṃ praveṣṭu-kāmena | 欲從大暗處入光明。
yad bhūyasā vinipatitena sādhyaṃ | 甚至已墮入罪者，都可以成就。
tathā kuto mama alpa-puṇyasya siddhir iti nīca-citta-pratiṣedhaḥ |
經文的意思是要遮遣低劣的心，那些人會這麼說：我的福這樣的少，如何能成就？
na ca atikrānta-durgater utsāha-ūrmi-bahulasya upacita-aprameya-puṇya-skandhasya bhūmi-praviṣṭasya ayaṃ pūrva-ukto doṣaḥ saṃbhavati | 但是，上述的過失，不會發生在超諸惡趣者，以及擁有許多的勇猛的波浪者，以及已積集無量福聚者，以及已入地者。
atra ca mantrāṇām ajñānān na adhika-akṣara-pāṭhe doṣo 'sti | na api nyūnatā-doṣaḥ | na api vidhi-bhraṃsa-doṣaḥ | 又，對於諸真言，因為不知道，這沒有過失。增減文字，此無過咎。 偏離儀軌，皆無有失。
kiṃtu śraddhā-vegaṃ bodhicitta-vegaṃ sarva-utsarga-vegaṃ ca pramāṇī-kṛtya avicārataḥ pravartitavyam avaśyaṃ buddha-bodhisatvam iha eva yathā iṣṭa-siddhiś ca bhavati || 何況依循信的力量，菩提心的力量，捨棄一切的力量，依這些標準來作事，必須不猶豫來行動，決定能得佛或菩薩的境界。而且，在這個世間，他得到他想要的。
athavānena sarva-vajra-dhara-mantreṇa rakṣāṃ kuryāt |
或以此執一切金剛真言，來守護自己。
namas traiyabdhikānāṃ tathāgatānāṃ sarva-vajra-dharāṇāṃ  
禮敬三世諸佛，持一切金剛者
caṇḍāla2 | cala2 | vajra2 | śāntana2 | phalana2 | cara2 | māraṇa2 | vajraḍālaphaṭa | lalitaśikhara samantavajriṇi | jvala2 |
namo 'stu te agrograśāsānānāṃ 禮敬你們，諸最高、最上的統治者
raṇa2 haṃ phula sphāṭa vajrottame svāhā ||
anena paṭhita-mātreṇa sarva-vighna-vināyakā na upasaṃkrāmanti |
僅僅誦此，一切困擾與障礙悉皆馳散。
devanāgādayo na prasahante | 諸天龍等不能與其競爭。
bhojana-pāna-śayana-āsana-vasana-pūjā-upakaraṇāni ca abhimantritena jalena dṛṣṭyā manasā vā rakṣeta | 此咒能保護你，在飲、食、臥、坐、衣服、供養、承事的行動中，以加持淨水，不管是眼所見，心所想。

42. acalahṛdayena vā sarvam etat kuryāt ||idaṃ ca tat || namaḥ samantavajrāṇāṃ trāṭa | amogha caṇḍamahāroṣaṇa sphāṭaya hūṃ | bhrāmaya hūṃ | trāṭa hūṃ | māṃ | oṃ balaṃ dade tejomālini svāhā ||
[英譯] All this one should do with  heart unmoved. Or this also :   [141] " Glory to those who thunder everywhere :  Protector ! unfailing, violent and wrathful, burst it asunder.  Ho ! drive away, ho ! save us, ho ! mam ! om ! I give strength ; O garlanded with glory, hail ! "
[法護譯] 又一切所作，誦此不動尊明王心真言曰：
那莫三滿多(引)嚩惹囉(二合引)𧹞(引)怛囉(二合引)吒阿謨(引)佉贊拏摩訶(引)嚕瑟(引)拏薩普(二合引)吒(引)野吽(引)怛囉(二合)吒(半音)賀(引)𤚥(切身引)唵(引)末朗捺禰諦儒(二祖切引)摩(引)隷儞薩嚩(二合引)賀
[參考]彰所知論卷末有諸咒
(C) Namaḥ samantavajrāṇaṃ trāṭa, amogha caṇḍamahāroṣaṇa sphāṭaya hūṃ, bhrāmaya bhrāmaya hūṃ, trāṭa hūṃ, maṁ, balaṃ dade tejomālini svāhā.
acala-hṛdayena vā sarvam etat kuryāt ||idaṃ ca tat ||
或是以不動心，來作這一切。而此真言
namaḥ samantavajrāṇāṃ 禮敬遍滿金剛者
trāṭa | amogha caṇḍamahāroṣaṇa sphāṭaya hūṃ |
bhrāmaya2 hūṃ | trāṭa hūṃ | māṃ | oṃ balaṃ dade tejomālini svāhā ||

43.anena prathamaṃ piṇḍam aṣṭābhimantritaṃ bhuñjīta bhaiṣajyarājatāṃ buddhabodhisatvānām anusmṛtya || viṣapratīkāras tu || tad yathā | ilimitte | tilimitte | ilitilimitte | dumbe | duḥse | duḥsālīye | dumbālīye | takke | tarkkaraṇe | marmme | marmaraṇe | kaśmīre | kaśmīramukte | aghane | aghanaghane | ilimilīye | akhāpye | apāpye śvete | śvetatuṇḍe | anānurakṣe svāhā ||
[英譯] This should be chanted eight times to consecrate the first  morsel, in remembering that the Buddhas and Bodhisatvas  have supreme power in medicine.  And a charm against poison, namely : " Ilimitte tilimitte  ilitilimitte, dumbe, duhse, duhsaliye dumbaliye, takke tarka-  rane, marmme marmarane, kasmira kasmiramukte, adhane  adhanadhane, ilimiliye, akhapye akhapye, sveta svetatunde,  ananurakshe, hail."
[法護譯] 若初食時，誦此真言至一七遍，次當飲食。彼諸藥王佛菩薩眾，隨所念中消諸毒類。真言曰：怛𭔞(切身)佗(引)伊隸蜜諦底隸蜜諦伊隷底隷蜜諦努弭努嚩(引)梨(引)曳怛哩計(二合)怛哩葛(二合)囉抳摩摩哩弭(二合)摩哩摩(二合)囉抳葛悉彌(二合引)哩葛悉彌(二合引)囉目訖底(二合)阿佉儞阿佉那佉儞伊隷伊梨曳阿珂(引)以(引)曳阿播(引)伊曳尾底悉尾(二合)多敦抳阿那(引)努囉叱薩嚩(二合)賀
[參考]彰所知論卷末有諸咒
(D) Tadyathā, ilimitte tilimitte, ilitilimitte, dumbe, duḥse, duḥsālīye, dumbālīye, takke tarkkaraṇe, marmme, marmaraṇe, kaśmīre, kaśmīramukte, aghane, aghanaghane, ilimilīye, akhāpye, apāpye śvete, śvetatuṇḍe, anānurakṣe svāhā.
anena prathamaṃ piṇḍam aṣṭa-abhimantritaṃ bhuñjīta bhaiṣajya-rājatāṃ buddha-bodhisatvānām anusmṛtya || viṣa-pratīkāras tu ||若初食時，誦此真言八遍，次當飲食。隨憶念佛、菩薩眾，對於藥物擁有強大的力量。而且此咒能消諸毒類。就是：
tad yathā | ilimitte | tilimitte | ilitilimitte | dumbe | duḥse | duḥsālīye | dumbālīye | takke | tarkkaraṇe | marmme | marmaraṇe | kaśmīre | kaśmīramukte | aghane | aghanaghane | ilimilīye | akhāpye | apāpye śvete | śvetatuṇḍe | anānurakṣe svāhā ||

44.ya imāṃ vidyāṃ sakṛc chṛṇoti sa sapta varṣāṇy ahinā na daśyate | na cāsya kāye viṣaṃ krāmati | yaś cainaṃ ahir daśati saptadhāsya sphuṭen mūrddhā arjakasyeva mañjarī || ya imāṃ vidyāṃ dhārayati sa yāvajjīvam ahinā na daśyate | na cāsya kāye viṣaṃ krāmati | imāni ca mantrapadāni sarpasya purato na vaktavyāni yatkāraṇaṃ sarpo mriyate || tad yathā | illā | cillā | cakko | bakko | koḍā koḍeti | nikuruḍā nikuruḍeti | poḍā poḍeti | moḍā | moḍeti | puruḍā puruḍeti | phaṭa rahe | phuṭṭaṇḍa rahe | nāga rahe | nāgaṭṭaṇḍarahe | sarpa rahe | sarpaṭṭaṇḍarahe | acche | chala viṣaśāte | śītavattāle | halale | halale | taṇḍi | taḍa | tāḍi | mala | sphuṭa | phuṭu | svāhā || iti hi bhikṣavo jāṅgulyāṃ vidyāyāṃ udāhṛtāyāṃ sarvabhūtasamāgate sarvaṃ tathāvitathānanyathābhūtaṃ satyam aviparītam aviparyastaṃ | idaṃ viṣam aviṣaṃ bhavatu | dātāraṃ gacchatu | daṃṣṭrāraṃ gacchatu | agniṃ gacchatu | jalaṃ gacchatu | sthalaṃ gacchatu | stambhaṃ gacchatu | kuḍyaṃ gacchatu | bhūmiṃ saṃkrāmatu | śāntiṃ gacchatu svāhā ||
[英譯] He that hears this spell once, is proof against snake-bite for seven years, and no poison will enter his body. If any  snake bites him, its head would burst into seven pieces like a  spray of flowers.  He that knows this spell is free for life from snake-bite,  and no poison will enter his body. These magical charms which  make the snake die must not be recited in the presence of the  snake. To wit:" Illa cilla, cakko bakko, koda koda, nikuruda  nikuruda, pada pada, mada mada, puruda puruda, cobra hood  avaunt, top of cobra hood avaunt, snake avaunt, snake's tooth avaunt, serpent avaunt, serpent's tooth avaunt, come,  traitor with sharp poison, cold and venomous, halale halale,  tandi tada tadi, mala, sphuta phutu, hail ! " [142] " So, Brethren, when the snake charmer recites  this spell against poison in all the assemblies of all creatures  all is real, exact, very truth, unassailable, incontrovertible : Let this poison be no poison ; let it go back to the giver, let it  go back to the biter, let it go to fire and water, mound or pillar  or wall, let it pass over the earth ; let it go into peace ! Hail."'
[法護譯] 復次若聞此明者，於七年中不為蛇螫、毒不著身。設為所螫，蛇則頭破七分，如蘭香梢。若持此明者，乃至盡其形壽不為蛇螫、毒不著身。此真言句蛇前勿念。所以者何？蛇趣命終故。真言曰：怛𭔞(切身)佗(引)伊羅(引)唧羅(引)佐酤(引)嚩酤(引)酤(引)痆(引)酤(引)妮底儞酤嚕拏(引)儞酤嚕妮底布(引)拏(引)布(引)妮底補嚕拏(引)補嚕妮底普吒囉呬普吒綻(陟澗切)拏囉呬那(引)枿囉呬那(引)枿吒綻拏辣呬薩哩波(二合)辣呬薩哩波(二合)吒綻拏辣呬遏砌攃隷尾始試(引)底試(引)多嚩多隷喝羅哩喝羅哩亶妮亶妮怛痆(尼轄切)怛痆多(引)抳多(引)抳末羅末羅薩普(二合)吒(半音)薩普(二合)吒(半音)癹吒(半音)癹吒(半音)薩嚩(二合引)訶(引)伊底呬羃叉蕪昝(仁奘切引)吾廉(引)尾𭔞(切身引)焰羅畢多(引)烏捺(引)喝哩(二合)多(引)焰(引)薩哩嚩(二合)普多三摩(引)枿弭薩哩鑁(二合)怛佗(引)阿那担佗(引)普耽薩爹阿尾鉢梨(引)耽阿尾鉢哩也(二合)薩耽(二合)伊捺尾沙摩尾釤婆嚩覩捺多(引)囕枿璨覩能瑟吒囉(三合引)囕枿粲覩阿仡儞(二合)枿粲覩惹藍枿粲覩薩耽(二合)蓬枿粲覩酤吒也(二合)枿粲覩普銘枿粲覩扇(引)鼎枿粲覩薩嚩(二合引)訶(引)
[參考]彰所知論卷末有諸咒
(E) Tadyathā, illā, cillā, cakko, bakko, koḍā koḍoti, nikuruḍā nikuruḍeti, poḍā poḍeti, moḍā, moḍeti, puruḍā puruḍeti, phaṭarahe phuṭaṭaṇḍa rahe, nāga rahe, nāgaṭaṭaṇḍa rahe, sarpa rahe, sarpaṭaṭaṇḍarahe, chala viṣaśāte, śītacattāle, halale, halale, taṇḍi, taḍa taḍa, tāḍi tāḍi, mala mala, sphuṭa sphuṭa, phuṭu svāhā. Iti hi bhikṣavo jāṅgulyāṃ vidyāyāṃ udāhṛtāyāṃ sarvabhūtasamāgate sarvaṃ tathāvitathānanyathābhūtaṃ satyamaviparītamaviparyastaṃ, idaṃ viṣamavisaṃ bhavatu, dātāraṃ gacchatu, daṃṣṭrāraṃ gacchatu, agniṃ gacchatu jalaṃ gacchatu, sthalaṃ gacchatu, stambhaṃ gacchatu, kuḍyam gacchatu, bhūmiṃ samkrāmatu, śāntim gacchatu svāhā.
ya imāṃ vidyāṃ sakṛc chṛṇoti sa sapta varṣāṇy ahinā na daśyate | na ca asya kāye viṣaṃ krāmati | 若聞此明咒一次，他於七年中，不為蛇螫，毒不著身。
yaś ca enaṃ ahir daśati sapta-dhāsya sphuṭen mūrddhā arjakasya iva mañjarī ||
假設任何蛇螫他，則蛇頭破七分，如蘭香梢。
ya imāṃ vidyāṃ dhārayati sa yāvajjīvam ahinā na daśyate | na ca asya kāye viṣaṃ krāmati | 若持此明者，則他乃至盡其形壽，不為蛇螫，毒不著身。
imāni ca mantra-padāni sarpasya purato na vaktavyāni yatkāraṇaṃ sarpo mriyate ||
此真言句，不可在蛇前念誦。（所以者何？）造成蛇命終。
tad yathā | illā | cillā | cakko | bakko | koḍā koḍeti | nikuruḍā nikuruḍeti | poḍā poḍeti | moḍā | moḍeti | puruḍā puruḍeti | phaṭa rahe | phuṭṭaṇḍa rahe | nāga rahe | nāgaṭṭaṇḍarahe | sarpa rahe | sarpaṭṭaṇḍarahe | acche | chala viṣaśāte | śītavattāle | halale | halale | taṇḍi | taḍa | tāḍi | mala | sphuṭa | phuṭu | svāhā ||
iti hi bhikṣavo jāṅgulyāṃ vidyāyāṃ udāhṛtāyāṃ sarva-bhūta-samāgate sarvaṃ tathā-avitathā-ananyathā-bhūtaṃ satyam aviparītam aviparyastaṃ |
諸比丘！因為，在一切眾生聚會中，當持誦蛇明咒的時候，可以遠離毒類。全部是真實、非不真實、不可變、諦實、非顛倒、不遮蓋事實。
idaṃ viṣam aviṣaṃ bhavatu | 讓此毒變成無毒。
dātāraṃ gacchatu | 讓它回到施放者。
daṃṣṭrāraṃ gacchatu | 讓它回到咬者。
agniṃ gacchatu | 讓它去到火。
jalaṃ gacchatu | 讓它去到水。
sthalaṃ gacchatu | 讓它去到土中。
stambhaṃ gacchatu | 讓它去到木柱中。
kuḍyaṃ gacchatu |  讓它去到牆中。
bhūmiṃ saṃkrāmatu | 讓它越過大地。
śāntiṃ gacchatu svāhā ||讓它去到寂靜。 svāhā。

45. corādipratīkāre mārīcīṃ japet || tad yathā | parākramasi | udayam asi | vairam asi arkam asi | markam asi | vanam asi | antarddhānam asi | pathe me rakṣa | utpathe me rakṣa | janato me rakṣa | caurato me rakṣa | rājato me rakṣa | siṃhato me rakṣa | vyāghrato me rakṣa | nāgato me rakṣa | sarpato me rakṣa | sarvato me rakṣa | rakṣa māṃ sarvasatvāṃś ca sarvabhayebhyaḥ sarvopāye sopasargebhyaḥ svāhā || uṃvaḍili sarvaduṣṭānāṃ granthiṃ vandāmi svāhā || namo ratnatrayāya | namo mārīcyai devatāyai | mārīcyā devatāyā hṛdayam āvartayiṣyāmi || ta yathā | battāli | badāli | badāli | barāli | varāhamukhi | sarvaduṣṭānāṃ nivāraya | bandha mukhaṃ svāhā ||
[英譯] As protection against thieves and suchlike, let him murmur the mārīc charm, as follows : " Parakramasi, udayamasi,  vairamasi, arkamasi, markamasi, vanamasi, antarddhanamasi.  On my path guard me, on the wrong path guard me ; from man  and from thief guard me, from king and from Hon, from tiger, from  snake, and from serpent, guard me from all ; guard me and all  beings from all fears, and from all troubles in every event ;  hail ! umvadili : I praise the knot for all enemies. Glory  to the Three Jewels !  Glory to the divine Marici ! I will turn my heart to the divine Marici, thus : Battali badali  badali barali varahamuchi. Protect from all enemies : close  the mouth : hail ! "
[法護譯] 復次，若為賊侵害，當誦摩利支真言曰：
怛𭔞(切身)佗(引)阿哩歌(二合)摩枲摩哩歌(二合)摩枲嚩那摩枲頞多哩馱(二合引)那摩枲鉢體弭羅叉烏怛波(二合)體弭囉叉惹那都(引)弭囉叉囉(引)惹都(引)弭𡁆又租(引)囉都(引)弭𡁆叉星賀都(引)弭𡁆叉咩(引)渴囉(二合)都(引)弭𡁆叉那(引)枿都(引)弭𡁆叉薩哩波(二合)都(引)弭𡁆叉薩哩嚩(二合)都(引)弭𡁆叉𡁆叉𤚥(切身引)薩哩嚩(二合)婆曳毘藥(切身)薩哩舞(二合引)波捺囉(二合)侮(引)波薩哩吾(二合)播(引)野(引)細毘藥(切身)薩嚩(二合引)訶(引)唵(引)嚩底隷嚩底隷薩哩嚩(二合)訥瑟吒(二合引)喃(引)屹囕(二合)汀滿馱(引)弭薩嚩(二合引)訶(引)那謨(引)囉怛那(二合)夜(引)野那謨(引)摩(引)哩(引)載禰嚩多(引)潩摩(引)哩(引)嗟(引)禰嚩多(引)野(引)紇哩(二合)捺琰摩(引)嚩哩多(二合)曳奢(引)弭怛𭔞(切身)佗(引)嚩多隷嚩捺(引)隷嚩囉(引)隸嚩囉(引)訶目契薩哩嚩(二合)訥瑟吒(二合引)喃(引)滿馱目龕薩嚩(二合引)訶(引)
[參考]彰所知論卷末有諸咒
(F) Tadyathā, parākramasi, udayamasi, vairamasi, arkamasi, markamasi, vanamasi, antarddhānamasi, pathe me rakṣa, utpathe me rakṣa janato me rakṣa, cairato me rakṣa, rājato me rakṣa, siṃhato me rakṣa vyāghrato me rakṣa, nāgato me rakṣa, sarpato me rakṣa, sarvato me rakṣa, rakṣa rakṣa, māṃ sarvasattvāṃśca sarvabhayebhyaḥ sarvopāye sarvopāye sopasargebhyaḥ svāhā. Uṁvaḍili uṁvaḍili sarvaduṣṭānāṃ granthiṃ vandāmi svāhā. Namo ratnatrayāya, namo mārīcyai devatāyai, mārīcyā devatāyā hṛdayamāvartayiṣyāmi.  Tadyathā battāli, badāli, badāli, barāli, varāhamukhi, sarvaduṣṭānāṃ nivāraya, bandha mukhaṃ svāhā.
[參考]佛說摩利支天經，唐不空譯
爾時世尊告諸苾芻有天女名摩利支。有大神通自在之力。常行日月天前。日天月天不能見彼。彼能見日。無人能見無人能知。無人能捉無人能縛。無人能害無人能欺誑。無人能債其財物。無人能責罰。不為怨家能得其便。佛告諸苾芻。若有知彼摩利支天名常憶念者。彼人亦不可見亦不可知。亦不可捉亦不可縛。亦不可害亦不可欺誑。亦不為人債其財物。亦不為人之所責罰。亦不為怨家能得其便。若有善男子善女人。知彼摩利支天名求加護者。應作是言：我(某甲)知摩利支天母有大神力。我今歸命願護我身。無人能見我。無人能知我。無人能捉我。無人能縛我。無人能害我。無人能欺誑我。無人能債我財物。無人能責罰我。亦不為怨家能得其便。爾時世尊說陀羅尼曰。
曩謨(引)囉怛曩(二合)怛囉(二合)夜野(一)怛儞也(二合)他(去聲引二)遏迦麼枲(鼻聲已下同三)沫迦麼枲(四)阿(上聲)度(引)麼枲(五)紫(精以切引)鉢囉麼枲(六)摩訶紫鉢囉麼枲(七)頞怛馱(引)曩麼枲(八)麼(鼻聲引)哩(引)紫野麼枲(九)曩謨(引)娑覩(二合)帝(十)囉(轉舌)乞灑(二合)囉乞灑(二合)[牟*含](引十一)薩嚩薩怛嚩(二合引)難(上聲)左(十二)薩嚩怛囉(二合十三)薩嚩婆(去聲)喻(引)鉢捺囉(二合)吠(引)毘藥(二合)娑嚩(二合引)賀(引十四)
心真言曰：娜莫三(去聲)滿多沒馱(引)南(一)唵(引二)摩(鼻聲引)哩(引)唧(引)娑嚩(二合)賀(引三)
爾時世尊說此陀羅尼已。告諸苾芻。若有受持此經法者。應作是願：王難中護我。賊難中護我。行路難中護我。於失道曠野中護我。水火難中護我。刀兵軍陣難中護我。鬼神難中護我。毒藥難中護我。惡獸難中護我。毒蟲難中護我。一切怨家惡人難中護我。佛實語護我。法實語護我。僧實語護我。天實語護我。仙人實語護我。一切處一切時願常護我弟子(某甲)莎嚩(二合引)賀(引)。
cora-ādi-pratīkāre mārīcīṃ japet || 保護遠離賊等，應當誦摩利支真言。
tad yathā | parākramasi | udayam asi | vairam asi arkam asi | markam asi | vanam asi | antarddhānam asi |
pathe me rakṣa | 在路上保護我。
utpathe me rakṣa | 在錯誤的路上保護我。
janato me rakṣa | 保護我遠離人眾。
caurato me rakṣa | 保護我遠離盜賊。
rājato me rakṣa | 保護我遠離國王。
siṃhato me rakṣa | 保護我遠離獅子。
vyāghrato me rakṣa | 保護我遠離老虎。
nāgato me rakṣa | 保護我遠離龍。
sarpato me rakṣa | 保護我遠離蛇。
sarvato me rakṣa | 保護我遠離一切。
rakṣa māṃ sarvasatvāṃś ca sarvabhayebhyaḥ sarva-upāye sa-upasargebhyaḥ svāhā ||
保護我以及一切眾生，遠離一切恐怖，在每一件，遠離困擾， svāhā
uṃvaḍili sarvaduṣṭānāṃ granthiṃ vandāmi svāhā || uṃvaḍili，我稱讚造成壞人的困難。
namo ratnatrayāya | 禮敬三寶。
namo mārīcyai devatāyai | 禮敬摩利支天神。
mārīcyā devatāyā hṛdayam āvartayiṣyāmi || 我將轉心向摩利支天神
ta yathā | battāli | badāli | badāli | barāli | varāhamukhi |
sarvaduṣṭānāṃ nivāraya | 保護我遠離一切敵人。
bandha mukhaṃ svāhā ||

46.imām api vidyām annantajātismarahetuṃ mahāprabhāvāṃ saptapañcāśadakṣarāṃ vidyādharapiṭakopanibaddhāṃ sarvabhayarakṣārthaṃ prayuñjīta ||
tad yathā | aṭṭe | baṭṭe | naṭṭe | kunaṭṭe | ṭake | ṭhake | ṭharake | urumati | rurumati | turu | hili mili | sarvajñodupadagga [doubtful] | namo sabbasammasaṃbuddhāṇaṃ sijjhantu me mantapadāḥ svāhā |
[英譯] The following spell he should add, remembering the infinity  of births ; a spell most mighty, with fifty-seven syllables,  written in the Vidyadharapitaka, with the purpose of guarding  against all dangers ; thus : " Atte batte natte kunatte, take  thake tharake, urumati rurumati, turn, hih mili, sarvajnodupadagga, Glory to all supreme Buddhas, may my spell be  effective : hail "  
[法護譯] 由念此明，出生無量大德威光。復次五十七字屬持明藏，於諸怖畏守護饒益。真言曰：
怛𭔞(切身)佗(引)遏胝末胝那胝酤那胝吒枳姹囉枳姹囉枳烏嚕末底嚕嚕末底覩嚕呬隷弭隷薩哩嚩(二合)倪也(切身)努波捺誐那謨(引)薩哩嚩(二合)三摩三沒馱(引)𧹞悉殿都彌滿怛囉(二合)鉢捺(引)薩嚩(二合引)訶(引)
imām api vidyām ananta-jāti-smara-hetuṃ mahā-prabhāvāṃ sapta-pañcāśad-akṣarāṃ vidyā-dhara-piṭaka-upanibaddhāṃ sarva-bhaya-rakṣā-arthaṃ prayuñjīta ||
又，由念此明，出生無量大德威光。五十七字，屬持明藏，為了保護遠離諸怖畏。應該加入。
tad yathā | aṭṭe | baṭṭe | naṭṭe | kunaṭṭe | ṭake | ṭhake | ṭharake | urumati | rurumati | turu | hili mili | sarvajñodupadagga [doubtful] |
namo sabbasammasaṃbuddhāṇaṃ sijjhantu me mantapadāḥ svāhā |
禮敬一切正等覺，願我的咒句能有效。svāhā  

47.eṣā rakṣātmabhāvasya bhaiṣajyavasanādibhiḥ | satvārthasmṛtipūrvakam eva vaktavyā || ātmatṛṣṇopabhogāt tu kliṣṭāpattiḥ prajāyate || sarvaṃ hi bodhisatvenotsṛṣṭaṃ sarvasatvebhyaḥ || tatra yadi vismṛtya paradravyam ātmabharaṇatṛṣṇayā paribhuṅkte kliṣṭāpattim āpadyate | atha vitṛṣṇo 'nyāsakto vā satvakāryam anusmṛtya bhuṅkte na kliṣṭām āpattim āpadyate | paradravyasaṃjñī svārthena bhuṅkte steyāpattim āpadyate | pūrārgheṇa prātimokṣe pārājiko bhavati | satvasvāmikais tu bhogaiḥ satvasvāmika evātmabhāvaḥ saṃrakṣata ity adoṣaḥ | na hi dāsasya nityaṃ svāmikarmavyāpṛtasya svadravyam asti yena varteta ||
[英譯] [143] " Thus duly to preserve one's frame by raiment and by  medicine comes," etc. : this must be said with remembrance  of the good of all ; ' but to indulge one's own desires leads to  the fall of sinful men.' The Bodhisatva has renounced all things to all beings.  Therefore if he forgetful consumes another's property for his  own sake, he falls into a bad sin ; if he consumes it without  desire, without attachment, remembering that it is for the  benefit of other beings, he does not fall into a bad sin. If  recognizing it for another's property, he consumes it for his  own sake, he is guilty of the sin of theft. At the full penalty,  in the Pratimoksha he is liable to expulsion. But if he thinks  that the body is the servant of all creatures, and it is protected  by using that which belongs to all creatures, there is no fault.  For a servant always busy about his master's business does  not always own that which he is busy with.  
[法護譯] 論曰：此護身者，以湯藥衣服等為眾生利益，先如是作，謂已所樂著受用之具起染污罪，由是菩薩於諸眾生一切當捨。又若不希他物、已所資具時不樂著，則唯飲食起染污罪。雖不念飲食，於眾生事或不愛樂，謂於飲食作他物想，無染污罪。然唯自利是罪滿足，於別解脫得波羅夷罪。又說此所受用，彼一眾生為主、此一眾生為主，如是護身皆為過失。非如奴僕常於一主營務役使，自所有物即彼所有。
eṣā rakṣā ātmabhāvasya bhaiṣajya-vasana-ādibhiḥ | satva-artha-smṛti-pūrvakam eva vaktavyā || 這個保護自身，是以湯藥、衣服等來保護。以憶念眾生的利益為先，應該如是說：
ātma-tṛṣṇā-upabhogāt tu kliṣṭa-āpattiḥ prajāyate || 但是，因為樂著受用，起染污罪。
sarvaṃ hi bodhisatvena utsṛṣṭaṃ sarva-satvebhyaḥ || 因為，菩薩已捨一切給與諸眾生。
tatra yadi vismṛtya paradravyam ātma-bharaṇa-tṛṣṇayā paribhuṅkte kliṣṭa-āpattim āpadyate | 在那裡，如果他失去正念，由於照顧自身的貪愛，而受用他物，起染污罪。
atha vitṛṣṇo 'nyāsakto vā satvakāryam anusmṛtya bhuṅkte na kliṣṭām āpattim āpadyate | 如果離貪或無著，隨念眾生事之後，而受用他物，無染污罪。
paradravya-saṃjñī sva-arthena bhuṅkte steya-āpattim āpadyate |
如果有他物想，為了自己的緣故而受用，墮偷盜罪。
pūra-argheṇa prātimokṣe pārājiko bhavati | 以滿足罪來說，於別解脫，是波羅夷罪。
satvasvāmikais tu bhogaiḥ satvasvāmika evātmabhāvaḥ saṃrakṣata ity adoṣaḥ |
但是，如果他這樣想：這個身體是眾生的僕人（以眾生為主人），以使用屬於眾生主人的東西，來保護這個身體，如是無過失。
na hi dāsasya nityaṃ svāmi-karma-vyāpṛtasya sva-dravyam asti yena varteta ||
因為，奴僕常忙碌於主人的事務，不會因此，而擁有自己所有物。

48.uktaṃ ca dharmasaṅgītisūtre | dāsopamena bodhisatvena bhavitavyaṃ sarvasatvakiṅkaraṇīyaprāpaṇatayeti ||
[英譯] It is said also in the Dharmasahgtti Slitra : "A Bodhisatva  should be like a servant, asking himself what needs to be done  for all beings."   
[法護譯]然《法集經》云：菩薩譬若僮僕，應代一切眾生隨何所作。
uktaṃ ca dharmasaṅgītisūtre | 在法集經中也說到。
dāsa-upamena bodhisatvena bhavitavyaṃ sarva-satva-kiṅ-karaṇīya-prāpaṇatayā iti || 菩薩應該像個僮僕，為一切眾生，完成應該作的事。

49.na caikāntasvāmyarthaparasya dāsasya vyādhyādiviklavamateḥ svāminam annanujñāpyāpi bhuñjānasya kaścid doṣaḥ | nāpy evaṃ kurvāṇasya bodhisatvasyāntike kasyacid viditavṛttāntasyāpy aprasādo yujyate mātsaryatyāgacittāparijñānāt || na cātra nyāye kaścit saṃdeho yuktaḥ | sarvotsargo hi pūrvam eva bhagavatkaṇṭhoktyā pratipāditaḥ | tathā cātmabhāvarakṣā satvārtham evoktā | tasya spaṣṭāvabodhārtham ayaṃ nyāyo 'bhiyukto na tu svārthāpekṣayeti || iti śikṣāsamuccaye ātmabhāvarakṣā ṣaṣṭhaḥ paricchedaḥ ||
[英譯] And when a servant is wholly devoted to his master's  interest, and he is distressed with disease or the like, there is  no fault if he eat even without asking his master's leave. Nor is disapproval justified in case of a Bodhisatva who does so, by one who knows the nature of the action, by failing to distinguish selfishness and renunciation. Nor is there any doubt  in the rule : for the whole precept has been set forth already in  detail by the Blessed One. And thus the protection of the body  has been explained as for the good of all creatures. The precept is laid down to produce clear knowledge of this, not with  a view to one's own interest.
[法護譯] 論曰：非說於一主者，彼為利他，設若僮僕為病惱等，主乃未言而或先飯，得無咎耶？菩薩如是修作，所有親近不知是事。若心能了知此清淨理行廣大捨，然於是理勿應疑惑，一切當捨故。如前佛說唯備喉急，此護身者為利眾生，當如是說覺了斯義，如理開示使無忘失。
na ca eka-anta-svāmy-artha-parasya dāsasya vyādhy-ādi-viklava-mateḥ svāminam ananujñāpya api bhuñjānasya kaścid doṣaḥ | 而且，當這個僕人完全專注於主人的利益的時候，因為病等所苦惱，縱使未經主人的允許，而受用食物，沒有任何過失。
na apy evaṃ kurvāṇasya bodhisatvasya antike kasya cid vidita-vṛttāntasya apy aprasādo yujyate mātsarya-tyāga-citta-aparijñānāt ||在菩薩這樣作的例子中，每個知道事情的人，縱使不贊同，也是沒有道理。因為他的心不知道慳與捨。
na ca atra nyāye kaścit saṃdeho yuktaḥ | 而且，於這個道理，也沒有任何疑惑。
sarva-utsargo hi pūrvam eva bhagavat-kaṇṭha-uktyā pratipāditaḥ |
因為，一切當捨。確實如前佛已經詳細地解說（由佛的喉嚨發出的言語）。
tathā ca ātmabhāva-rakṣā satva-artham eva uktā | 如此，護身者已說是為利益眾生。
tasya spaṣṭa-avabodha-artham ayaṃ nyāyo 'bhiyukto na tu sva-artha-apekṣayā iti || 使用這個規則，是為了清楚地明瞭這個道理，而不是關於自己的利益。
iti śikṣāsamuccaye ātmabhāvarakṣā ṣaṣṭhaḥ paricchedaḥ ||

[VII. bhogapuṇyarakṣā] 護受用福品第七
bhogapuṇyarakṣā saptamaḥ paricchedaḥ
1. evaṃ tāvad ātmabhāvarakṣā veditavyā | bhogarakṣā tu vaktavyā | tatra sukṛtārambhiṇā bhāvyaṃ mātrajñena ca sarvata
iti śikṣāpadād asya bhogarakṣā na duṣkarā ||
[英譯] So much for the care of the person ; now we come to the   care of enjoyments. Here one must remember the verse : 'Put still thy hand to noble deeds, and know withal the golden mean : This precept should not make it hard to guard the power well to enjoy.'
[法護譯] 論曰：如是護身應知已釋，護受用者次當今說。復次起善修作，是中以智觀察此諸學處護受用事，斯不為難。
evaṃ tāvad ātma-bhāva-rakṣā veditavyā | 到這裡為止，應該知道是保護自身。
bhoga-rakṣā tu vaktavyā | 保護受用，現在應該說。
tatra 在這裡（我們必須記住這個頌）
sukṛta-ārambhiṇā bhāvyaṃ mātra-jñena ca sarvata
於善行有進取心，以及完全地知道量。
iti śikṣā-padād asya bhoga-rakṣā na duṣkarā ||
這樣，來自學處，他保護受用事，就不是難以作到。

2. ugraparipṛcchāyāṃ hi śikṣāpadam uktaṃ | susamīkṣitakarmakāritā sukṛtakarmakāritā ca | tena bhogānāṃ durnyāsā pretyavekṣā | avajñāpratiṣedhaḥ siddho bhavati |
[英譯][144] Now in the ugrapariprccha the rule is given : " The  quality of acting with careful circumspection and the quality  of doing good. This forbids evil use, excessive care, and  disrespect with regard to enjoyments.
[法護譯] 《最上授所問經》說：此學處者，於平等見善所修作。善修作者，極遠諦觀棄諸受用。
ugraparipṛcchāyāṃ hi śikṣāpadam uktaṃ | 因為，在最上授所問經中，說到學處。
susamīkṣita-karma-kāritā sukṛta-karma-kāritā ca |
（什麼是學處？）造作善觀察的業，以及造作善所作的業（好的業）。
tena bhogānāṃ durnyāsā pratyavekṣā | avajñā-pratiṣedhaḥ siddho bhavati |
由於這個學處，於諸受用，錯誤的使用、過度的觀察、不重視、拒絕，都可以避免。

3. śamathaprastāvena ca mātrajñatā yuktijñatā coktā || tenedaṃ siddhaṃ bhavati | yad idaṃ | alpādhamabhogenāpi kāryasiddhau satyāṃ svayam anyair vā bahūttamabhoganāśanopekṣā na kāryeti ||
[英譯] By the description of  tranquillity right measure and propriety are enjoined. Then all  goes well. By this is discovered the proper aim, that is even  by one who has a small or mean share, and there is no need  to trouble about the lack of a large share by oneself or others."
[法護譯] 論曰：此奢摩他容於後時，然於是理了如所說得此成就，所謂節去受用，而於是事真實成就，自然於餘廣多受用損而能捨，餘無他事。
śamatha-prastāvena ca mātra-jñatā yukti-jñatā ca uktā ||
以奢摩他的主題來說，是知量與知理。
tena idaṃ siddhaṃ bhavati | yad idaṃ | 因此，得此成就。就是，
alpa-adhama-bhogena api kārya-siddhau satyāṃ svayam anyair vā bahūttama-bhoga-nāśana-upekṣā na kāryā iti || 以此（知量、知理），事業可以成就，自己或別人縱使只擁有少、劣的受用，對於多、上受用損害時，沒有需要擔憂。

4. ata evograparipṛcchāyām uktaṃ | putrabhāryādāsīdāsakarmakarapauruṣeyāṇāṃ samyakparibhogeneti | tathā svaparabodhipakṣaśrutādyantarāyakarau tyāgātyāgau na kāryau | adhikasatvārthaśaktes tulyaśakter vā bodhisatvasyādhikatulyakuśalāntarāyakarau tyāgātyāgau na kāryāv iti siddhaṃ bhavatīti ||
[英譯] Therefore it is said also in the ugrapariprccha : " ' With  due provision for son, wife, servant and handmaid, assistant,  labourer.' Thus renunciation or not-renunciation must not  be made so as to cause hindrances to the true enlightenment  or knowledge of self or others. ' When a Bodhisatva has  power equal or superior for the good of all creatures, he must  not make givings or not-givings which would be hindrances to  a merit equal or superior : ' then all is well."
[法護譯] 又如《最上授所問經》云：妻子奴僕作業使人，是正所受用。若自若他聞菩提分，斷斯所作、能捨不捨，餘無他事。於利益眾生極能稱量，及菩薩所極善稱量，斷斯所作、能捨不捨，餘無他事，此獲成就。
ata eva ugraparipṛcchāyām uktaṃ | 因此，在最上授所問經中也說。
putra-bhāryā-dāsī-dāsa-karma-kara-pauruṣeyāṇāṃ samyak-paribhogena iti |
子、妻、婢、僕、作業（助手、工人）、使人（僱工），是正所受用。
tathā sva-para-bodhi-pakṣa-śruta-ādy-antarāya-karau tyāga-atyāgau na kāryau |
如此，捨與不捨，不需要作，因為（捨與不捨）會造成自己或他人的菩提分、聞等障礙。
adhika-satva-artha-śaktes tulya-śakter vā bodhisatvasya adhika-tulya-kuśala-antarāya-karau tyāga-atyāgau na kāryāv iti siddhaṃ bhavati iti ||
當菩薩有能力利益眾生，（使眾生與自己）平等，或（比自己）更好的時候。捨與不捨，他就不需要作，因為（捨與不捨）會造成平等或更好善法的障礙。此獲成就。

5.idaṃ ca saṃdhāya bodhisatvaprātimokṣe 'bhihitaṃ | yas tu khalu punaḥ śāriputrābhiniṣkrāntagṛhāvāso bodhisatvo bodhyaṅgair abhiyuktas tena kathaṃ dānaṃ dātavyaṃ | kataraṃ dānaṃ dātavyaṃ | kiyadrūpaṃ dānaṃ dātavyaṃ || pe || dharmadāyakena bhavitavyaṃ dharmadānapatinā | yaś ca śāriputra gṛhī bodhisatvo gaṅgānadīvālikāsamāni buddhakṣetrāṇi saptaratnapratipūrṇāni kṛtvā tathāgatebhyo 'rhadbhyaḥ samyaksaṃbuddhebhyo dānaṃ dadyād | yaś ca śāriputra pravrajyāparyāpanno bodhisatva ekāṃ catuṣpadikāṃ gāthāṃ prakāśayed ayam eva tato bahutaraṃ puṇyaṃ prasavati | na śāriputra tathāgatena pravrajitasyāmiṣadānam anujñātaṃ || pe || yasya khalu punaḥ śāriputra pātrāgataḥ pātraparyāpanno lābho bhaved dhārmiko dharmalabdhaḥ | tena sādhāraṇabhojinā bhavitavyaṃ sārddhaṃ sabrahmacāribhiḥ | sacet punaḥ kaścid evāgatya pātraṃ vā cīvaraṃ vā yāceta | tasyātiriktaṃ bhaved buddhānujñātāt tricīvarād | yathā parityaktaṃ dātavyaṃ | sacet punas tasyonaṃ cīvaraṃ bhaved yan niśritya brahmacaryavāsaḥ | tan na parityaktavyaṃ | tat kasya hetoḥ | avisarjanīyaṃ tricīvaram uktaṃ tathāgatena | sacet punaḥ śāriputra bodhisatvaḥ tricīvaraṃ parityajya yācanakaguruko bhaven na tenālpecchatā āsevitā bhavet | yas tu khalu punaḥ śāriputrābhiniṣkrāntagṛhāvāso bodhisatvas tena dharma āsevitavyaḥ | tan na tenābhiyuktena bhavitavyam iti ||anyathā hy ekasaṃgrahārthaṃ mahataḥ satvarāśes tasya ca satvasya bodhisatvāśayaparikarmāntarāyān mahato 'rthasya hāniḥ kṛtā syād | ata evodārakuśalapakṣavivarjanatāpakṣāla ity ucyate | evaṃ tāvat tyāgapratiṣedhaḥ | atyāgapratiṣedho 'pi ||
[英譯] In connexion with this, it is declared in the Bodhisatva-Pratimoksha : " But, Sariputra, when a Bodhisatva has gone  out to be an anchoret, and is intent upon the things necessary  for attaining enlightenment,  how must he give, and what gifts, and how great ? ... He must give a knowledge of the  Law, a generous giver. If a Bodhisatva, being a householder,  Sariputra, filling the Buddha's fields with the seven jewels  like the sands of Ganges' banks, should give gifts to the noble  Tathagatas supreme in enlightenment ; and if a Bodhisatva that  is numbered among the anchorets should recite one stanza  containing four lines, from this he extracts greater merit. The  Tathagata, Sariputra, does not allow the gift of flesh to an  ordained anchoret. . . . But he indeed, Sariputra, who has  received a portion in the bowl, laid in the bowl, a proper  portion properly gotten, he must partake of it in common with  his fellow-pious. But if any one should go and ask for bowl  or robe, he would have something in excess of the three robes  authorized by the Buddha ; as he casts off one, another may be  given him. But if there should be a robe lacking to him on  which the dress of a religious man depends, [145] that must not  be given up. And why so ? The three robes are not to be given  up, says the Tathagata. But if, Sariputra, the Bodhisatva,  having cast the three robes, thinks a great deal of the asker, he would not be practising moderation in his wishes. And,  Sariputra, if a Bodhisatva has left the life of a householder, he  must practise righteousness. He must be intent on that."  Otherwise, for the sake of conciliating one person there is  great loss of advantage to a great multitude of beings and to  that being, by the hindrance of the means by which a Bodhisatva attains purity of motive. Therefore to waste things  which might bring great good is called ' throwing away."So  much for the prohibition of renunciation or not-renunciation.  
[法護譯] 於此疑者，菩薩別解脫亦作是說：復次舍利子！若出家菩薩求菩提分，應知說施。云何名施？謂若色施乃至法施。為法施者，舍利子！若在家菩薩以殑伽沙數佛剎七寶滿中持用布施如來、應供、正等正覺。舍利子！若出家菩薩以一四句偈如說修行乃至為他人說，其福勝彼。又舍利子！豈諸如來於出家者說無財施？以要言之，舍利子！若有所得墮滿鉢中及所餘物，應分彼食與同梵行。彼復來求若衣若鉢，如佛所說有長三衣，隨所應捨。又若闕少是三衣者，及為依止住淨梵行，此不應捨。所以者何？畢竟如來不說施此三衣故。舍利子！菩薩以彼三衣施乞者時，然於師尊無闕親近。又舍利子！出家菩薩唯應為法而親近故。彼所求者，當知攝受，唯一眾生，未及利益多眾生聚，是故菩薩於眾生所深心修作。若減失大利、斷滅善事，如是說為剎那遠離廣大善分。如是乃至棄捨或不棄捨。
idaṃ ca saṃdhāya bodhisatva-prātimokṣe 'bhihitaṃ | 又，與此有關，在菩薩別解脫說到。
yas tu khalu punaḥ śāriputra abhiniṣkrānta-gṛha-āvāso bodhisatvo bodhy-aṅgair abhiyuktas tena kathaṃ dānaṃ dātavyaṃ | kataraṃ dānaṃ dātavyaṃ | kiyadrūpaṃ dānaṃ dātavyaṃ || pe || 復次，舍利子！但是，若出家菩薩，專求菩提分，則他如何布施？布施什麼？布施什麼種類？
dharma-dāyakena bhavitavyaṃ dharma-dānapatinā | 他必須是法的施者、施主。
yaś ca śāriputra gṛhī bodhisatvo gaṅgā-nadī-vālikā-samāni buddha-kṣetrāṇi sapta-ratna-pratipūrṇāni kṛtvā tathāgatebhyo 'rhadbhyaḥ samyaksaṃbuddhebhyo dānaṃ dadyād | 舍利子！若在家菩薩，以殑伽沙數佛剎七寶滿中，持用布施如來、應供、正等正覺。
yaś ca śāriputra pravrajyā-paryāpanno bodhisatva ekāṃ catuṣ-padikāṃ gāthāṃ prakāśayed ayam eva tato bahutaraṃ puṇyaṃ prasavati |
舍利子！若出家菩薩，應該說一四句偈，其福勝彼。
na śāriputra tathāgatena pravrajitasya āmiṣa-dānam anujñātaṃ || pe ||
舍利子！如來不允許將肉布施給出家者。以要言之。
yasya khalu punaḥ śāriputra pātra-āgataḥ pātra-paryāpanno lābho bhaved dhārmiko dharma-labdhaḥ | 復次，又舍利子！若墮滿鉢中，如法而得，及以法所得物。
tena sādhāraṇa-bhojinā bhavitavyaṃ sārddhaṃ sabrahmacāribhiḥ | 應分彼食與同梵行。
sacet punaḥ kaścid eva āgatya pātraṃ vā cīvaraṃ vā yāceta |
但是，如果任何人已經來乞求鉢或衣。
tasya atiriktaṃ bhaved buddha-anujñātāt tri-cīvarād | yathā parityaktaṃ dātavyaṃ | 佛所允許三衣，他可能有過剩。隨所棄捨而施與。
sacet punas tasya ūnaṃ cīvaraṃ bhaved yan niśritya brahma-carya-vāsaḥ | tan na parityaktavyaṃ | 又，如果闕少是三衣者，及依止此衣，住淨梵行。此不應捨。
tat kasya hetoḥ | avisarjanīyaṃ tricīvaram uktaṃ tathāgatena |
所以者何？如來說，不應該施此三衣。
sacet punaḥ śāriputra bodhisatvaḥ tricīvaraṃ parityajya yācanaka-guruko bhaven na tena alpecchatā āsevitā bhavet | 舍利子！又，如果菩薩已經捨三衣，內心乞求更好。那麼，他不是修習少欲者。
yas tu khalu punaḥ śāriputra abhiniṣkrāntagṛhāvāso bodhisatvas tena dharma āsevitavyaḥ | tan na tena abhiyuktena bhavitavyam iti ||
復次，舍利子！若出家菩薩，則他必須親近（修習）法，必須專注於法。
anyathā hy eka-saṃgraha-arthaṃ mahataḥ satva-rāśes tasya ca satvasya bodhisatva-āśaya-parikarma-antarāyān mahato 'rthasya hāniḥ kṛtā syād |
否則，為攝受一眾生，對於廣大眾生聚，以及對於那位眾生，由於障礙菩薩的意樂清淨的緣故，所以，減失廣大的利益。
ata eva udāra-kuśala-pakṣa-vivarjanatā apakṣāla ity ucyate |
因此，遠離最好的善事，就稱為過失。
evaṃ tāvat tyāga-pratiṣedhaḥ | atyāga-pratiṣedho 'pi ||
就是如是多，關於棄捨的禁止，或關於不棄捨的禁止。

6. yathāryasāgaramatisūtre mahāyānāntarāyeṣu bahulābhatā paṭhyate | yo 'yaṃ vidhir ātmany uktaḥ so 'nyasminn api bodhisatve pratipādya iti kuto gamyate | āryograparipṛcchāyāṃ deśitatvāt | parakṛtyakāritaḥ svakāryaparityāga iti ||
[英譯] As it is declared in the holy Sagaramati Sutra, that receiving  much is among the hindrances to the Great Vehicle. The same rule that is applied to oneself is also to be applied in respect of  another Bodhisatva. How is that ascertained ? Because it is  explained in the holy ugra-pariprccha : '' For the sake of  others' interest we renounce our own profit.'   
[法護譯] 又如《海意經》云：大乘者斷多財利，乃至我決定說。菩薩如是成辦，由何趣入？廣如《最上授所問經》說。論曰：若說為他修作，當捨己事。
yathāryasāgaramatisūtre mahāyānāntarāyeṣu bahulābhatā paṭhyate |
又，如在聖海意經中說，多得財利，是在障礙大乘的範圍內。
yo 'yaṃ vidhir ātmany uktaḥ so 'nyasminn api bodhisatve pratipādya iti
若這個規定使用在自己身上，則也適用在其他菩薩身上。
kuto gamyate | āryograparipṛcchāyāṃ deśitatvāt | para-kṛtya-kāritaḥ sva-kārya-parityāga iti || 從何得知呢？因為在聖最上授所問經中有說：為了他人的利益，我們捨棄自己的利益。

7. tathāryavimalakīrtinirdeśe 'py uktaṃ | saṃsārabhayabhītena kiṃ pratisartavyam | āha | saṃsārabhayabhītena mañjuśrīr bodhisatvena buddhamāhātmyaṃ pratisartavyaṃ | āha | buddhamāhātmyasthātukāmena kutra sthātavyaṃ | āha | buddhamāhātmye sthātukāmena sarvasatvasamatāyāṃ sthātavyaṃ | āha | sarvasatvasamatāyāṃ sthātukāmena kutra sthātavyaṃ | āha |sarvasatvasamatāyāṃ sthātukāmena sarvasatvapramokṣāya sthātavyam iti ||
[英譯]  So in the Vimalakirti-nirdesa too it is said : What must  one foster who is in fear of transmigration ? He spake : A  Bodhisatva, Manjusri, who is in fear of transmigration, must  foster the great soul of a Buddha. He spake : He that desires  to foster the great soul of a Buddha, where must he abide ?  He spake : He that desires to abide in the great soul of a  Buddha must abide in impartial benevolence towards all  beings. He spake : He that desires to abide in benevolence  towards all beings, where must he abide ? He spake : He that  desires to abide in benevolence towards all beings should work  for the deliverance of all beings."     
[法護譯] 如《維摩詰所說經》云：問曰：維摩詰！生死有畏，當何所依？答曰：文殊師利！菩薩生死畏中，當依如來功德之力。問曰：欲依如來功德之力者，當依何住？答曰：欲依如來功德之力者，當依一切眾生而住。又問曰：欲依一切眾生住者，復何所住？答曰：應住解脫一切眾生故。
[參考]維摩詰所說經卷中，姚秦三藏鳩摩羅什譯，觀眾生品第七
文殊師利又問：生死有畏，菩薩當何所依？維摩詰言：菩薩於生死畏中，當依如來功德之力。文殊師利又問：菩薩欲依如來功德之力，當於何住？答曰：菩薩欲依如來功德力者，當住度脫一切眾生。又問：欲度眾生，當何所除？答曰：欲度眾生，除其煩惱。又問：欲除煩惱，當何所行？答曰：當行正念。又問：云何行於正念？答曰：當行不生不滅。又問：何法不生？何法不滅？答曰：不善不生，善法不滅。又問：善不善孰為本？答曰：身為本。又問：身孰為本？答曰：欲貪為本。又問：欲貪孰為本？答曰：虛妄分別為本。又問：虛妄分別孰為本？答曰：顛倒想為本。又問：顛倒想孰為本？答曰：無住為本。又問：無住孰為本？答曰：無住則無本。文殊師利！從無住本，立一切法。
tathāryavimalakīrtinirdeśe 'py uktaṃ | 同樣的，在聖維摩詰所說經中也說。
saṃsāra-bhaya-bhītena kiṃ pratisartavyam | āha | 問曰：生死有畏，當何所依？
saṃsāra-bhaya-bhītena mañjuśrīr bodhisatvena buddha-māhātmyaṃ pratisartavyaṃ | āha | 答曰：文殊師利！菩薩於生死畏中，當依如來功德之力。
buddha-māhātmya-sthātu-kāmena kutra sthātavyaṃ | āha |
問曰：欲依如來功德之力者，當依何住？
buddha-māhātmye sthātu-kāmena sarva-satva-samatāyāṃ sthātavyaṃ | āha |
答曰：欲依如來功德之力者，當依一切眾生平等性（平等的利益一切眾生）而住。
sarva-satva-samatāyāṃ sthātu-kāmena kutra sthātavyaṃ | āha |
又問曰：欲依一切眾生平等性而住者，復何所住？
sarva-satva-samatāyāṃ sthātu-kāmena sarva-satva-pramokṣāya sthātavyam iti ||
答曰：欲依一切眾生平等性而住者，為一切眾生的解脫，而安住。

8. tathā ca dharmasaṅgītau sārthavāho bodhisatva āha | yo bhagavan bodhisatvaḥ sarvasatvānāṃ prathamataraṃ bodhim icchati nātmanaḥ | yāvad iyaṃ bhagavan dharmasaṅgītir iti ||
[英譯] So also in the Dharmasangiti, Bodhisatva Sarthavaha said :  " A Bodhisatva, O Blessed One, desires enlightenment first for  all beings, not for himself ; " . . . and so on to '' this is the  Dharmasangi ti. "  
[法護譯] 又如《法集經》云：商主菩薩白言：世尊！若菩薩樂欲菩提，最先一切眾生，不為己事。乃至，世尊！是名法集。
[參考]佛說法集經卷第五
爾時，大導師菩薩白佛言:世尊！世尊！若菩薩欲先與一切眾生大菩提、不為自身證大菩提，若菩薩諸所作業為一切眾生、不為自身，而不見眾生、而不捨大慈大悲心...世尊！是名勝妙法集。
tathā ca dharmasaṅgītau sārthavāho bodhisatva āha |
又，如在法集經中，商主菩薩白言：
yo bhagavan bodhisatvaḥ sarvasatvānāṃ prathamataraṃ bodhim icchati na ātmanaḥ |
世尊！若菩薩樂欲菩提，最先一切眾生，不為己事。
yāvad iyaṃ bhagavan dharmasaṅgītir iti || 乃至，世尊！是名法集。

9. utsargād eva cāsya svārthābhāvaḥ siddhaḥ | kiṃ tu satvārthahānibhayād ayogye satve subharaṃ nāropayati | yatra tu satvārthahāniṃ na paśyati tatra svayaṃ kṛtam anyena vā jagad dhitam ācaritam iti ko viśeṣo | yad ayam aparabodhisatvakuśalasiddhaye na svakuśalam utsṛjati | atha svadurgatiduṣkhad bibheti | dvitīyasyāpi tad eva duṣkhaṃ | atha tadduṣkhena me bādhā nāstīty upekṣate | yathoktaiḥ sūtraiḥ sāpattiko bhavati ||
[英譯] Only from renunciation comes the success of one's own acts.  " Moreover, he does not place his own burden on one who is  unfit from fear of the loss of the interests of all beings. But  where he sees no loss in the interests of all beings, what difference  is there whether that which is good for the world be done by  himself or another ? [146] owing to which he does not renounce  his own good for the success of the good of another Bodhisatva ;  but let us suppose that he fears the suffering of a bad rebirth  for himself. Well, that very thing would be the suffering of  another. But he would say, the suffering of this ' other ' does  not harm me, and therefore he would take no account of it. In  that case, by the Sutras already mentioned, he commits sin."
[法護譯] 論曰：捨此即成自利。問：何故減失利益眾生？謂懷怖懼，不為眾生自任重負，由減失故不觀利他，唯於世間修自利行。復何差別？謂若菩薩不棄己德而成他善，或怖惡道自受苦惱。此為二種，謂若是苦，我或當受，故不應捨。如經所說，獲大罪報。
utsargād eva ca asya sva-artha-abhāvaḥ siddhaḥ |
僅僅因為捨棄，讓自己的利益不存在，得以成就。
kiṃ tu satva-artha-hāni-bhayād ayogye satve svabhāraṃ na āropayati |
但是，因為害怕減失眾生的利益，他不會將自己的擔子放在不適當眾生的身上。
yatra tu satva-artha-hāniṃ na paśyati tatra svayaṃ kṛtam anyena vā jagad dhitam ācaritam iti ko viśeṣo | 但是，若於彼處，他見到（這樣作，）不會減失眾生的利益，則於彼處，只要對於世間有利益，自己作或他人作，有何差別？
yad ayam apara-bodhisatva-kuśala-siddhaye na sva-kuśalam utsṛjati | atha sva-durgati-duṣkhād bibheti | 若為了成就其他菩薩的善法，他不須捨棄自己的善法。或是怖畏自己（墮於）惡道的苦。
dvitīyasya api tad eva duṣkhaṃ |  第二（惡道的苦）才是真正的苦。
atha tadduṣkhena me bādhā na asti ity upekṣate |
但是，他可能會說：那（第二種）苦，不會折磨我。而忽視（苦）。
yathā uktaiḥ sūtraiḥ sāpattiko bhavati || 在這種情況下，如經所說，他獲罪（有過失）。

10.yathā ca ratnakūṭasūtre | catvāra ime kāśyapa bodhisatvapratirūpakā ity ārabhyoktaṃ | ātmasukhārthiko bhavati na sarvasatvaduṣkhāpanayanārthika iti ||
[英譯] As it is in the Ratnakuta Sutra. It begins : 'There are  four counterfeit Bodhisatvas, Kasyapa. One aims at his own  happiness, not at doing away with the unhappiness of all  beings."
[法護譯] 如《寶積經》云：佛言：迦葉波！有四種法，說名相似菩薩，謂自利求安而不濟度苦惱眾生等。
[參考]大寶積經卷第一百一十二，普明菩薩會第四十三
復次迦葉！菩薩有四非菩薩而似菩薩。何謂為四？貪求利養而不求法，貪求名稱不求福德，貪求自樂不救眾生以滅苦法，樂聚徒眾不樂遠離。迦葉！是為四非菩薩而似菩薩。復次迦葉！菩薩有四真實菩薩。何謂為四？能信解空亦信業報。知一切法無有吾我，而於眾生起大悲心。深樂涅槃而遊生死。所作行施皆為眾生不求果報。迦葉！是為四種真實菩薩福德。
yathā ca ratnakūṭasūtre | catvāra ime kāśyapa bodhisatva-pratirūpakā ity ārabhya uktaṃ | 又如在寶積經中，起頭的經文說：迦葉波！有四種法，說名相似菩薩。
ātma-sukha-arthiko bhavati na sarva-satva-duṣkha-apanayana-arthika iti ||
以自己的快樂為目標的人，而不是以濟度眾生的苦惱為目標。

11. tasmād ugraparipṛcchāvidhinā pūrvavad ātmā garhaṇīyaḥ eṣā tu bodhisatvaśikṣā yathāryanirārambheṇa dharmasaṅgītisūtre nirdiṣṭā | kathaṃ kulaputrāḥ pratipattisthīta veditavyāḥ | āha | yadā satveṣu na vipratipadyante | āha | kathaṃ satveṣu na vipratipadyante | āha | yan maitrīṃ ca mahākaruṇāṃ ca na tyajanti | subhūtir āha | katamā bodhisatvānāṃ mahāmaitrī | āha | yat kāyajīvitaṃ ca sarvakuśalamūlaṃ ca sarvasatvānāṃ niryātayanti na ca pratikāraṃ kāṅkṣanti | āha | katamā bodhisatvānāṃ mahākaruṇā | yat pūrvataraṃ satvānāṃ bodhim icchanti nātmana iti || atraiva cāha | mahākaruṇāmūlāḥ sarvabodhisatvaśikṣā iti | avaśyaṃ ca bhagavatedaṃ na nivāraṇīyaṃ | anyatarabodhisatvārthe nārthitvād avaśyaṃ tūpadiśatīti niścīyate | yena dātur mahādakṣiṇīye mahārthadānān mahāpuṇyasāgaravistaro dṛśyate | anyathā tu kevalam eva vighātino maraṇaṃ syāt ||
[英譯] Therefore, as before by the rule of the ugrapariprccha, self must be neglected ; this is the doctrine of the  Bodhisatvas, as was explained in the Dharmasangiti Sutra by  the holy Nirarambha : " How, sirs, are we to recognize those  who are established in the Path ? He spake : When they have  not a false opinion about other creatures. He spake : And  how does that come about ? He spake : When they do not  reject charity and great pitifulness. Subhuti said : What is  the Bodhisatva's great charity ? He spake : When they give  to all beings body and life and all the roots of good, and expect  no return. He spake : What is the great pitifulness of the  Bodhisatvas ? In that they desire first enlightenment for all  beings, and not for themselves."   In the same place he says : " The doctrine of all the  Bodhisatvas has as its root great pitifulness. We come  necessarily to the conclusion, that a thing is not to be prohibited  by the Blessed One, when such a thing is desired for the sake  of another Bodhisatva. On the contrary he certainly enjoins it,because a precious gift of a giver, to a man really worthy,  gains a wide ocean of great merit. . . .But otherwise, for him  who does damage only death would follow."   
[法護譯] 又《最上授所問經》彼說次第，若云先無我執，則是菩薩學處。亦如《法集經》云：具壽須菩提語無所發菩薩言：善男子！菩薩當云何住？答曰：若為眾生，不捨正行。問曰：云何為諸眾生不離正行？答曰：謂不捨大慈大悲。須菩提言：云何菩薩大慈？答曰：若以身命及諸善本，當施一切眾生而不求報。又問：云何菩薩大悲？答曰：若菩薩樂欲菩提，最先一切眾生而不自取證。彼經復說：此一切菩薩學處，以大悲為本。世尊畢竟令彼不斷利他。是菩薩義故定非究竟，是中我當觀大福海施大義利，匪定一向違害生滅。
[法護譯]佛說法集經卷第六
1)須菩提言：善男子！云何得為供養諸佛？無所發菩薩言：若人能住如實修行，是人名為供養諸佛。須菩提言：善男子！云何能住如實修行？無所發菩薩言：若人能為諸眾生發心修行。須菩提言：云何為諸眾生發心修行？無所發菩薩言：若能不捨大慈、大悲。須菩提言：何等名為菩薩大慈？無所發菩薩言：若有菩薩能捨身命及諸善根，施與眾生而不求報恩，是名大慈。須菩提言：何等名為菩薩大悲？無所發菩薩言：若菩薩先與眾生無上菩提，然後自證，是名大悲。
2)菩薩於諸學中大悲為根本。
tasmād ugraparipṛcchāvidhinā pūrvavad ātmā garhaṇīyaḥ eṣā tu bodhisatvaśikṣā yathāryanirārambheṇa dharmasaṅgītisūtre nirdiṣṭā | 因此，如前所說，依照最上授所問經的規定，必須先忽視自己，但是這是菩薩學處，如在法集經中，聖無所發菩薩所說。
kathaṃ kulaputrāḥ pratipatti-sthīta veditavyāḥ | 我們如何知道誰安住於正道？
āha | yadā satveṣu na vipratipadyante | 答曰：當他們對於眾生，沒有錯誤的認知。
āha | kathaṃ satveṣu na vipratipadyante | 問曰：如何對於眾生，沒有錯誤的認知？
āha | yan maitrīṃ ca mahākaruṇāṃ ca na tyajanti |答曰：當他們不捨棄慈與悲。
subhūtir āha | katamā bodhisatvānāṃ mahāmaitrī | 須菩提言：云何是諸菩薩的大慈？
āha | yat kāya-jīvitaṃ ca sarva-kuśala-mūlaṃ ca sarva-satvānāṃ niryātayanti na ca pratikāraṃ kāṅkṣanti | 答曰：當他們將身體、生命及一切善根，布施一切眾生而不求報。
āha | katamā bodhisatvānāṃ mahākaruṇā | 又問：云何菩薩大悲？
yat pūrvataraṃ satvānāṃ bodhim icchanti na ātmana iti ||
答曰：他們最先渴望眾生得菩提（眾生得菩提是最優先），而不是自己。
atra eva cāha | mahākaruṇāmūlāḥ sarva-bodhisatva-śikṣā iti |
彼經復說：一切菩薩學處，以大悲為本。
avaśyaṃ ca bhagavatā idaṃ na nivāraṇīyaṃ | anyatara-bodhisatva-arthe na arthitvād avaśyaṃ tu upadiśati iti niścīyate | 世尊決定不禁止這件事，在為了其他菩薩的情況下，因為不是要求。但是，世尊必定會囑咐。這是可以被確定。
yena dātur mahā-dakṣiṇīye mahā-artha-dānān mahā-puṇya-sāgara-vistaro dṛśyate | 若布施者將廣大、珍貴的禮物，給與值得尊敬的人，可得廣大福德的大海。
anyathā tu kevalam eva vighātino maraṇaṃ syāt || 否則（但是，用其他方法），對於正在造成傷害者而言，僅僅是走向死亡。

12. yat tu praśāntaviniścayaprātihāryasūtre deśitam | ya eṣa te mahārāja varṣaśatasahasreṇa parivyayo 'tra praviṣṭaḥ sa sarvaḥ piṇḍīkṛtyaikasya bhikṣor yātrā bhaved evaṃ pratyekaṃ sarvabhikṣūṇāṃ | yaś coddeśasvādhyāyābhiyukto bodhisatvaḥ sagauravo dharmakamaḥ śraddhādeyam āhāraṃ parigṛhyaivaṃ cittam utpādayet | anenāhaṃ dharmaparyeṣṭim āpatsyae iti | asya kuśalasyaiṣa deyadharmaparityāgaḥ śatatamīm api kalāṃ nopaitīti || tad gṛhasukhapaliśuddham adhikṛtyoktaṃ | na tu pūrvoktavidhinā kaścid doṣaḥ || ukto samāsatā bhogarakṣā | puṇyarakṣā vācyā |
[英譯] But as it is declared in the Praidntaviniscaya-pratihdrya  Sutra : " The expense that you have incurred here. Great  King, in a hundred thousand years, all lumped together  would make the support for one brother ; so with each of all  the Brethren. And when a Bodhisatva, engaged upon reciting  the ordinances, dignified, loving the Law, takes the food given by the faithful, thus he must think : By this, I will enter on  the inquiry into the Law. The expenditure of that offering  does not come within the hundredth part of this good." It is  said with reference to the purifying of the happiness of his  house. But there is no harm by the rule already given. The Protection of Enjoyment has been briefly described ; it remains to describe the Protection of Merit.
[法護譯] 又《決定寂靜神變經》說：彼昔有王，見一比丘於千歲中入滅盡定。以是緣故，有諸比丘讀誦經典求菩薩行，尊重法欲受信施食，發如是心：我為求法，以此善根，為法捨施百錢迦羅努貝底。執著妙樂等事，如前次第，說無過失，或俱說為護受用福。
yat tu praśāntaviniścayaprātihāryasūtre deśitam | 但，在決定寂靜神變經中也說。
ya eṣa te mahārāja varṣa-śata-sahasreṇa parivyayo 'tra praviṣṭaḥ sa sarvaḥ piṇḍīkṛtya ekasya bhikṣor yātrā bhaved evaṃ pratyekaṃ sarva-bhikṣūṇāṃ |
大王！你已經進入這裡，這個代價，就是以百千年的時間，將一切收集好之後，供養一位比丘，同樣的，供養一切比丘中的每一個。
yaś ca uddeśa-sva-adhyāya-abhiyukto bodhisatvaḥ sagauravo dharma-kāmaḥ śraddhā-deyam āhāraṃ parigṛhya evaṃ cittam utpādayet | anena ahaṃ dharma-paryeṣṭim āpatsya iti | 若菩薩專注於讀誦經典、有尊重（顯得高貴的）、法欲（愛法）、受信施食，發如是心：以此食物，我將進入於法的探索。
asya kuśalasya eṣa deya-dharma-parityāgaḥ śatatamīm api kalāṃ na upaiti iti ||
（以百千年的時間，供養比丘）捨棄物質這件事，不及這個善根（法的探索）的百分之一的部份。
tad gṛha-sukha-paliśuddham adhikṛtya uktaṃ | na tu pūrva-ukta-vidhinā kaścid doṣaḥ || 關於淨化家的快樂，已經說了。但是，依照如前所說的規定，沒有任何過失。
ukto samāsatā bhoga-rakṣā | puṇya-rakṣā vācyā | 已略說保護受用。應該說保護福。

13.tatra svārtha-vipāka-vaitṛṣṇyāc chubhaṃ saṃrakṣitaṃ bhavet || yathoktaṃ nārāyaṇaparipṛcchāyāṃ | sa nātmahetoḥ śīlaṃ rakṣati | na svargahetoḥ | na śakratvahetoḥ | na bhogahetoḥ | naiśvaryahetoḥ | na rūpahetor na varṇahetor na yaśohetoḥ | pe || na nirayabhayabhitaḥ śīlaṃ rakṣati | pe ||
evaṃ na tiryagyonibhayabhītaḥ śīlaṃ rakṣati | anyatra buddhanetrīpratiṣṭhāpanāya śīlaṃ rakṣati | yāvat sarvasatvahitasukhayogakṣemārthikaḥ śīlaṃ rakṣati || sa evaṃrūpeṇa śīlaskandhena samanvāgato bodhisatvo daśabhir dharmair na hīyate | katamair daśabhiḥ | yad uta na cakravartirājyāt parihīyate | tatra ca bhavaty apramatto bodhipratikāṅkṣī buddhadarśanam abhikāṅkṣate | evaṃ brahmatvād buddhadarśanābhedyapratilambhād dharmaśravaṇān na parihīyate | yāvad yathāśrutapratipattisaṃpādanāya bodhisatvasaṃvarasamādānān na parihīyate | annāchedyapratibhānāt sarvakuśaladharmaprārthanadhyānān na parihīyate || evaṃ śīlaskandhapratiṣṭhito bodhisatvo mahāsatvaḥ sadā namaḥkṛto bhavati devaiḥ | sadā praśaṃsito bhavati nāgaiḥ | sadā namaḥkṛto bhavati yakṣaiḥ | sadā pūjito bhavati gandharvaiḥ sadāpacāyitaś ca bhavati nāgendrāsurendraiḥ | sadā sumānitaś ca bhavati brāhmaṇakṣatriyaśreṣṭhigṛhapatibhiḥ | sadābhigamanīyaś ca bhavati paṇḍitaiḥ | sadā samanvāhṛtaś ca bhavati buddhaiḥ | śāstṛsaṃmataś ca bhavati sadevakasya lokasyānukampakaś ca bhavati sarvasatvānāṃ || pe || catasro gatīr na gacchati | katamāś catasro | yad utākṣaṇagatiṃ na gacchaty anyatra satvaparipākāt | buddhaśūnyabuddhakṣetraṃ na gacchati | mithyādṛṣṭikulopapattiṃ na gacchati | sarvadurgatigatiṃ na gacchati ||
[英譯] Here "thy  merit guard by towering thirst for seeing fruit of thine own acts  mature." [147] As it is said in the Narayana-pariprccha : " He does not guard virtue for his own sake, nor for heaven's sake, nor  to become Sakra, or for enjoyment, or majesty, form, colour,  or glory . . . not through fear of hell. . . . Thus he guards  virtue not for fear of being born as an animal : only he does it  to get the Buddha's vision . . . " as far as " for the sake of  the good, happiness, and welfare of all beings. The Bodhisatva who has this condition of virtue does not lose the ten  good qualities. And what are these ? That is : he does not lose  the power of universal monarch ; then he is diligent and desirous  of enlightenment, craving for a Buddha's perception ; thus  he does not lose brahmahood, the getting of the uninterrupted  vision of a Buddha, and pious learning," . . . as far as he  does not lose the acquiring of a Bodhisatva's restraint for the  purpose of gaining piety according to precedent ; he does not  lose unbroken clear intelligence, the rapt desire for all things  that are good. Thus the Bodhisatva, established in the  conditions of virtue, becomes a great being always honoured by  the gods, always praised by the nagas, always honoured by the  yakshas, always worshipped by the gandharvas, always respected  by the Kings of nagas and asuras, always well revered by  brahmans, Kshatriyas, persons of rank, householders, always to  be sought by the wise, always to be noticed by the Buddhas,  a teacher approved for all beings, in sympathy with gods and  with men. The four ways of birth he follows not, which are  these : he does not go the way of misfortune except by the  ripening of life ; he does not go to a Buddha's field empty  of a Buddha ; he does not go to be born in a family of  heretics ; he does not go the way of any of the unhappy  births."
[法護譯] 論曰：復次廣樂自利果報守護清淨。如《那羅延所問經》云：守護戒者，非國王因、非天趣因、非爍迦羅因、非受用因、非富樂因、非形色因、非顯色因、非美譽因。乃至守護戒者，無地獄恐怖，如是無畜生、琰魔羅界恐怖。以要言之，守護戒者，唯除住佛眼者，乃至守護戒者利樂一切眾生，相應義故。彼戒蘊菩薩如是行相，得具足十種無減失法。何等為十？所謂得轉輪聖王而無減失；求佛菩提亦無雜亂，得爍迦羅亦無減失；願覩諸佛得無障難，如是為梵天王亦無減失；聽聞妙法得無退墮，乃至如其所聞讀誦經法、具菩薩行皆無減失；於諸善法不斷辯才，求深禪定亦無減失。乃至如是住戒蘊菩薩摩訶薩，常為一切之所禮敬，謂天、龍、夜叉、乾闥婆等供養恭敬歌詠讚歎，亦為諸龍王、阿修羅王等而常尊重，剎利、婆羅門、長者居士等之所親近，及諸智者而常讚仰，為佛嗟諮，若天若人一切眾生之所憐愍。乃至不行四種之行，唯除化度眾生。何等為四？所謂不行無相之行，亦復不行空諸佛剎，又亦不行生邪見家及墮諸惡趣。
tatra svārtha-vipāka-vaitṛṣṇyāc chubhaṃ saṃrakṣitaṃ bhavet ||
在那裡，因為遠離自利果報的貪著，而守護清淨。
yathā uktaṃ nārāyaṇa-paripṛcchāyāṃ | 如在那羅延所問經中說。
sa na ātmahetoḥ śīlaṃ rakṣati | na svargahetoḥ | na śakratvahetoḥ | na bhogahetoḥ | na aiśvaryahetoḥ | na rūpahetor na varṇahetor na yaśohetoḥ |
他守護戒，不是為了自己的緣故。不是為了到天上的緣故。不是為了成為天帝釋的緣故。不是為了享受的緣故。不是為了富樂自在的緣故。不是為了形貌、膚色、美譽的緣故。
pe || na niraya-bhaya-bhītaḥ śīlaṃ rakṣati | 乃至他守護戒，不是害怕地獄的恐怖。
 pe || evaṃ na tiryag-yoni-bhaya-bhītaḥ śīlaṃ rakṣati |
乃至，同樣的，他守護戒，不是害怕畜生的恐怖。
anyatra buddha-netrī-pratiṣṭhāpanāya śīlaṃ rakṣati | 他守護戒，唯除為了建立佛眼。
yāvat sarva-satva-hita-sukha-yogakṣema-arthikaḥ śīlaṃ rakṣati ||
乃至，他守護戒，為了一切眾生的利益、快樂、安穩的緣故。
sa evaṃrūpeṇa śīla-skandhena samanvāgato bodhisatvo daśabhir dharmair na hīyate | katamair daśabhiḥ | 何等為十？那位具足如是種類戒蘊的菩薩，不會失去十種法。
yad uta na cakra-varti-rājyāt parihīyate | tatra ca bhavaty apramatto bodhi-pratikāṅkṣī buddha-darśanam abhikāṅkṣate | 所謂他不會失去轉輪聖王。而且，在那裡，他是不放逸、渴求菩提，渴求佛的見解（或是渴求見佛）。
evaṃ brahmatvād buddha-darśana-abhedya-pratilambhād dharma-śravaṇān na parihīyate | 同樣的，婆羅門的狀況（或是梵天王）。於見佛得不可壞。聽聞妙法。都不會退失。
yāvad yathā-śruta-pratipatti-saṃpādanāya bodhi-satva-saṃvara-samādānān na parihīyate | 乃至為了如聞正行得以圓滿，持守菩薩律儀，皆無退失。
anāchedya-pratibhānāt sarva-kuśala-dharma-prārthana-dhyānān na parihīyate ||
不斷的辯才。一心一意地渴求一切善法，亦無退失。
evaṃ śīla-skandha-pratiṣṭhito bodhisatvo mahā-satvaḥ sadā namaḥkṛto bhavati devaiḥ | 乃至如是住於戒蘊的菩薩、摩訶薩，常為諸天神所禮敬。
 sadā praśaṃsito bhavati nāgaiḥ | 常為諸龍所讚歎。
sadā namaḥkṛto bhavati yakṣaiḥ | 常為諸夜叉所禮敬。
sadā pūjito bhavati gandharvaiḥ 常為諸乾闥婆所供養。
sadā apacāyitaś ca bhavati nāga-indra-asura-indraiḥ | 常為諸龍王、阿修羅王所尊重。
sadā sumānitaś ca bhavati brāhmaṇa-kṣatriya-śreṣṭhi-gṛhapatibhiḥ |
常為婆羅門、剎利、長者、居士等之所尊敬。
sadā abhigamanīyaś ca bhavati paṇḍitaiḥ | 常為諸智者之所親近。
sadā samanvāhṛtaś ca bhavati buddhaiḥ | 常為諸佛之所讚歎。
śāstṛ-saṃmataś ca bhavati sadevakasya lokasya anukampakaś ca bhavati sarva-satvānāṃ ||天世間共許他為老師，而且他憐愍一切眾生。
pe || catasro gatīr na gacchati | katamāś catasro |
乃至不前往四種趣。何等為四？
yad uta akṣaṇa-gatiṃ na gacchaty anyatra satva-paripākāt |
所謂不前往無暇之趣，唯除為成熟眾生。
buddha-śūnya-buddha-kṣetraṃ na gacchati | 不前往沒有佛的佛剎土。
mithyā-dṛṣṭi-kula-upapattiṃ na gacchati | 不生於邪見家。
sarva-durgati-gatiṃ na gacchati || 又不前往諸惡趣。

14. evaṃ pūrvotsṛṣṭasyāpi puṇyasya kleśavaśāt punar upādīyamānasya rakṣā kāryā | puṇyadānād api yat puṇyaṃ tato 'pi na vipākaḥ prārthanīyo 'nyatra parārthāt | kiṃ ca puṇyaṃ rakṣitukāmaḥ | paścāt tāpaṃ na kurvīta ||
[英譯] Thus care must be taken even of merit abandoned before  by oneself, which he might take upon himself again by the  power of passion. If merit arise from the resigning of merit,  from that same no ripening is to be expected except for another's sake.However one may wish to preserve merit, he should 'ne'er repent.'
[法護譯] 論曰：如前所捨彼煩惱力及憍慢等，守護福報亦復布施，然於是福自不希報。此欲守護唯為利他，後不生悔。
evaṃ pūrva-utsṛṣṭasya api puṇyasya kleśa-vaśāt punar upādīyamānasya rakṣā kāryā | 縱使以前所捨棄的福，（之後）因為煩惱的力量，再次取著的時候，這樣必須要守護（自己的心）。
puṇya-dānād api yat puṇyaṃ tato 'pi na vipākaḥ prārthanīyo 'nyatra para-arthāt |
如果，因為捨棄福，又生起福。因此，也不應希求果報，除非為了他人的利益。
kiṃ ca puṇyaṃ rakṣitukāmaḥ | paścāt tāpaṃ na kurvīta ||
又，不管他多麼想要維持這個福，之後，絕對不後悔。

15.yathoktam ugraparipṛcchāyāṃ | dattvā ca na vipratisāracittam utpādayitavyam iti ||pṛṣṭhadaurbalyād daurbalyaṃ | vipratisārāt pāpavat puṇyasyāpi kṣayaḥ syād ity abhiprāyaḥ | na ca kṛtvā prakāśayed | annekaparyāyeṇa hi bhagavatā prachannakalyāṇatā | vivṛtapāpatā varṇitā | tatra vivṛtasay kṣayo gamyate | pāpasya daurmanasyenaiva puṇyasya saumanasyena|
[英譯] As it is said in the Ugrapariprccha : " And after giving,  one should not feel regret." [148] From weakness of completion comes weakness of the act itself ; from regret comes also  destruction of merit, as well as of sin, that is the meaning.  And do not " blaze abroad thy goodly deed." For in many  ways the Lord declares that merit must be hidden and that sin  is to be revealed; for then what is revealed dwindles away;  sin dwindles just by the remorse, and merit by the satisfaction.  
[法護譯] 如《最上授所問經》云：若布施已，是心設不生悔而逐彼後者，憂不憂等皆名追悔，減滅福報令罪增長。若不發露於佛覆藏，而翻彼善說為罪性。復次於彼罪惱行懺除者，由此無罪而獲福喜。
yathā uktam ugraparipṛcchāyāṃ | 如在最上授所問經中所說。
dattvā ca na vipratisāra-cittam utpādayitavyam iti ||
又，在布施之後，不應該生起後悔的心。
pṛṣṭha-daurbalyād daurbalyaṃ | vipratisārāt pāpavat puṇyasya api kṣayaḥ syād ity abhiprāyaḥ | 因為後面脆弱，（行為本身變成）脆弱。他的意思：因為後悔，就像罪一樣，也會變成令盡福滅盡。
na ca kṛtvā prakāśayed | 又，已經作（善行）之後，不應該吹噓。
aneka-paryāyeṇa hi bhagavatā prachanna-kalyāṇatā | vivṛta-pāpatā varṇitā |
因為，世尊，以許多的方式說明，善要覆蓋，惡要發露。
tatra vivṛtasya kṣayo gamyate | pāpasya daurmanasyena eva puṇyasya saumanasyena | 在那裡，已發露者，令惡滅盡。僅僅由於憂，令罪滅盡。由於滿意，令福（滅盡）。

16. anāpattiḥ satvārthaṃ nirāmiṣacittasya prakāśayataḥ || yathā ratnameghe vaidyadṛṣṭāntena ātmotkarṣo nirdoṣa uktaḥ | punaḥ puṇyarakṣā kāmo lābhasatkārabhītaḥ syād unnatiṃ varjayet sadā | bodhisatvo prasannaḥ syād dharme vimatim utsṛjet ||
[英譯] There is no offence when a disinterested person proclaims it  for the sake of all beings ; as in the Ratnamegha the instance  of the physician explains the harmlessness of self-exultation.  Again, if one desires to guard his merit,   " From honour and from gain recoil,  Exalted thoughts for ever shun ;  The Bodhisat steadfast in faith  In the good law must have no doubt."  
[法護譯] 論曰：利益眾生者，不以財利之心而為發露。如《寶雲經》說：譬如藥王而自讚己德，不為過失。復說：欲守護福者，於名聞利養菩薩常當遠離高舉，以清淨法捨愚癡暗。
anāpattiḥ satva-arthaṃ nirāmiṣa-cittasya prakāśayataḥ ||
（這樣的情況是）沒有過失，為了利益眾生，其心不望報而宣說者。
yathā ratnameghe vaidya-dṛṣṭāntena ātma-utkarṣo nirdoṣa uktaḥ | 如在寶雲經中，以藥王的例子，說明：自讚己德，沒有過失。
punaḥ puṇya-rakṣā kāmo lābha-satkāra-bhītaḥ syād unnatiṃ varjayet sadā |
又，如果這個人想要守護福，於名聞、利養怖畏，常當遠離高舉。
bodhisatvo prasannaḥ syād dharme vimatim utsṛjet ||
菩薩內心是清淨，於法應該捨棄疑惑。

17. idaṃ ca ratnakūṭe 'bhihitaṃ | caturbhiḥ kāśyapa dharmaiḥ samanvāgatasya bodhisatvasyotpannotpannāḥ kuśalā dharmāḥ parihīyante | yaiḥ caturbhir muktāḥ na vardhante kuśaladharmaiḥ | katamaiś caturbhiḥ | yad utābhimānikasya lokāyatamantraparyeṣṭyā | lābhasatkārādhyavasitasya kulapratyavalokanena | bodhisatvavidveṣābhyākhyānena | aśrutānām anirdiṣṭānāṃ ca sūtrāntānāṃ pratikṣepeṇeti ||
[英譯] This is also said in the Ratnakuta : '' Four things there are,  Kasyapa, which possessed by the Bodhisatva make the good  not yet produced not to grow and the good already produced  to disappear. And what are these four ? To be proud by  searching after casuistical controversies ; to be concerned with  gain and honour by paying attention to families ; by calumny  and hatred of a Bodhisatva ; by rejecting all scriptures except  those which one has heard and been taught."
[法護譯] 《寶積經》云：佛言：迦葉波！若菩薩具此四法，則未生善法令滅、已生善法亦不增長。何等為四？謂於世間深著過慢巧構言辭、耽著利養樂觀種姓、嫌讚菩薩、於未說未聞契經而輒生誹謗。
[參考]大寶積經卷第一百一十二，普明菩薩會第四十三
復次迦葉！菩薩有四法，所生善法滅不增長。何謂為四？以憍慢心讀誦修學路伽耶經，貪利養心詣諸檀越，增毀菩薩，所未聞經違逆不信。
idaṃ ca ratnakūṭe 'bhihitaṃ | 此在寶積經中也提到。
caturbhiḥ kāśyapa dharmaiḥ samanvāgatasya bodhisatvasya utpanna-utpannāḥ kuśalā dharmāḥ parihīyante | yaiḥ caturbhir muktāḥ na vardhante kuśala-dharmaiḥ |
迦葉波！菩薩具此四法，則未生善法令滅，已生善法亦不增長。
katamaiś caturbhiḥ |yad uta abhimānikasya loka-āyata-mantra-paryeṣṭyā |
何等為四？增上慢者，由於努力探索唯物主義的書籍。
lābha-satkāra-adhyavasitasya kula-pratyavalokanena | 耽著名聞利養者，由於樂觀種姓。
bodhisatva-vidveṣa-abhyākhyānena | 由於瞋恨、誹謗菩薩。
aśrutānām anirdiṣṭānāṃ ca sūtrāntānāṃ pratikṣepeṇa iti ||
於未說、未聞契經，而輒生誹謗。

18. āryasarvāstivādānāṃ ca paṭhyate | paśyadhvaṃ bhikṣava etaṃ bhikṣuṃ keśanakhastūpe sarvāṅgena praṇipatya cittam abhiprasādayantam |evaṃ bhadanta | anena bhikṣavo bhikṣuṇā yāvatī bhūmir ākrāntādharaśītiyojanasahasrāṇi yāvat kāñcanacakraṃ | atrāntare yāvantyā vālikās tāvanty anena bhikṣuṇā cakravartirājyasahasrāṇi paribhoktavyāni | yāvad athāyuṣmān upālir yena bhagavān tenāñjaliṃ praṇamya bhagavantam idam avocat | yad uktaṃ bhagavatāsya bhikṣor evaṃ mahānti kuśalamūlāni | kutremāni bhagavan kuśalamūlāni tanutvaṃ parikṣayaṃ paryādānaṃ gacchanti | nāham upāle evaṃ kṣatiṃ copahatiṃ ca samanupaśyāmi | yathā sabrahmacārī sabrahmacāriṇo 'ntike duṣṭacittam utpādayati | atropāle imāni mahānti kuśalamūlāni tanutvaṃ parikṣayaṃ paryādānaṃ gacchanti | tasmāt tarhy upāle evaṃ śikṣitavyaṃ yad dagdhasthūṇāyām api cittaṃ na pradūṣayiṣyāmaḥ | prāg eva savijñānake kāya iti ||
[英譯] And in the books of the sarvāstivādins it is laid down : " See,  Brethren, that Brother falling prostrate with his whole body on  a hair-and-nail shrine, bringing his mind into a reverent frame. Yes, sir. The ground covered by that Brother, 80,000 leagues  downward down to the golden circle, as many as the grains  of sand between those so many thousands of imperial kingships  are to be enjoyed by that Brother." ... (as far as) " Then the  Reverend lipali, making obeisance to the Blessed One, thus  addressed him : According to what the Blessed One has said,  that Brother has great roots of good. How do these roots of  good dwindle, decay, disappear ? I do not see, upali, [149] any  such damage or loss, as when one fellow-student encourages evil  thoughts in the presence of another ; then, upali, these great  roots of good dwindle, decay, disappear. Therefore in that  case the rule must be laid down : That even against the red-hot  pillar we will not be angry, much less against a creature  endowed with consciousness."
[法護譯] 又說一切有部云：如是髮毛爪塔及諸身分，見已淨信發恭敬心。是大德比丘、比丘尼等，從此地面下過八萬四千踰繕那至金輪際，是比丘所有若干沙數千倍轉輪聖王受用福報。乃至具壽優波離向如來前合掌恭敬而白佛言：世尊！若佛所說是比丘善根如是廣大，世尊！云何有是善根，言汝於此尚能散滅？佛言：優波離！謂忍此動亂而隨彼見，如彼梵行而親梵行。優波離！由斯善根亦復廣大，然汝於此尚能散滅。優波離！是故當如是學。又若積薪所焚，心可無壞，況彼識身等。
āryasarvāstivādānāṃ ca paṭhyate | 又在聖說一切有部中，提到。
paśyadhvaṃ bhikṣava etaṃ bhikṣuṃ keśa-nakha-stūpe sarva-aṅgena praṇipatya cittam abhiprasādayantam | evaṃ bhadanta | 諸比丘！你們看這位比丘。在髮毛爪塔中，以諸身分（以整個身體）頂禮，正令其心清淨。如是大德！
anena bhikṣavo bhikṣuṇā yāvatī bhūmir ākrāntā adho aśīti-yojana-sahasrāṇi yāvat kāñcana-cakraṃ | 諸比丘！此比丘所覆蓋的這麼範圍的地面，從此地面，向下八萬踰繕那，至金輪際。
atra antare yāvantyā vālikās tāvanty anena bhikṣuṇā cakra-varti-rājya-sahasrāṇi paribhoktavyāni | 在這中間，如沙的數目有多少，這位比丘受用，也如沙數的千倍轉輪聖王福。
yāvad atha āyuṣmān upālir yena bhagavān tena añjaliṃ praṇamya bhagavantam idam avocat | 乃至具壽優波離，向如來前，合掌恭敬，而白佛言。
yad uktaṃ bhagavatā asya bhikṣor evaṃ mahānti kuśala-mūlāni |
若佛所說，是比丘善根如是廣大。
kutra imāni bhagavan kuśala-mūlāni tanutvaṃ parikṣayaṃ paryādānaṃ gacchanti |
世尊！云何這些善根趣向微薄、滅盡、消竭？
na aham upāle evaṃ kṣatiṃ ca upahatiṃ ca samanupaśyāmi | yathā sabrahmacārī sabrahmacāriṇo 'ntike duṣṭacittam utpādayati |
優波離！我沒有看見如是傷害與損減，如同梵行者，於另一同梵行者的面前，生起惡心。
atra upāle imāni mahānti kuśalamūlāni tanutvaṃ parikṣayaṃ paryādānaṃ gacchanti |
優波離！在這裡，這些廣大的善根，趣向微薄、滅盡、消竭。
tasmāt tarhy upāle evaṃ śikṣitavyaṃ yad dagdha-sthūṇāyām api cittaṃ na pradūṣayiṣyāmaḥ | prāg eva savijñānake kāya iti || 優波離！因此，在那種情況下，當如是學。縱使對於燃燒的木柱，我們將不會瞋恨，更何況對於彼識身等（具有心識的眾生）。

19. āryamañjuśrīvikrīḍitasūtre 'py āha | pratighaḥ pratigha iti kalpaśatopacitaṃ kuśalamūlaṃ pratihanti tenocyate pratigha iti ||
[英譯] In the holy Manjuin-vikndita Sutra also he says : " Anger  indulged again and again destroys a root of good heaped up  through a hundred ages ; therefore it is said, Anger," etc.  
[法護譯] 《文殊神變經》云：所對害者，謂百劫中積修其善有所減失，說為對害。
[參考]佛說大淨法門經，西晉月支三藏竺法護譯
又問：何謂危害？答曰：積累德本為憂惱事，是為危害。
āryamañjuśrīvikrīḍitasūtre 'py āha | 在聖文殊神變經中也說。
pratighaḥ pratigha iti kalpa-śata-upacitaṃ kuśala-mūlaṃ pratihanti tena ucyate pratigha iti || 瞋恚，名為瞋恚，破壞百劫中所累積的善根，因此，說為瞋恚。

20. āryagaṇḍavyūhasūtre ca samantasatvaparitrāṇy ojasaḥ striyā rātridevatayā pūrvāvadānaṃ kathayantyābhihitaṃ |
[英譯] And in the holy Gandavyuha Sutra they give an old story  told by the deity of the night to Samantasatvaparitranyojas.  
[法護譯] 《華嚴經》說普捄眾生妙德夜神因緣，如前已說。
[參考]大方廣佛華嚴經卷第七十，于闐國三藏實叉難陀譯，入法界品第三十九
作是願已，往詣普救眾生妙德夜神所。
āryagaṇḍavyūhasūtre ca samanta-satva-paritrāṇy-ojasaḥ striyā rātri-devatayā pūrva-avadānaṃ kathayantyā abhihitaṃ | 又，在聖華嚴經中說，普捄眾生妙德女夜神因緣，如前已說。

21.te tenānyonyāvamanyanāsamuditenākuśalamūlenāyuḥpramāṇād api parihīyante sma | varṇād api balād api parihīyante smeti | atra ca na kadācid unnatiḥ kāryeti pradarśanārthaṃ sadety ucyate ||
[英譯] These people by a root of mischief created by contempt of one  another, fell from the full measure of life, family, and strength.  Then pride must never be indulged. This is always said by  way of admonition.
[法護譯] 論曰：當於是時互相誹謗，增不善本、減失壽量，色力安隱悉皆減少，無有少分示饒益者，
te tena anyonya-avamanyanā-samuditena akuśala-mūlena āyuḥpramāṇād api parihīyante sma | 那些人，由於互相輕慢所累積的不善本，也損減壽量。
varṇād api balād api parihīyante sma iti | 也損減色與力。
atra ca na kadācid unnatiḥ kāryā iti pradarśana-arthaṃ sadā ity ucyate ||
又，在這裡，無有少分高舉事。關於這個，常用教誡的方式表達。

22. lābhasatkāras tu kadācid abhyupagamyate 'pi | yathoktaṃ āryaratnameghe | iha kulaputra bodhisatvaḥ sumerumātram api ratnarāśiṃ labhamānaḥ pratigṛhṇāti | pratyavaram api vastu pratilabhamānaḥ | tat kasya hetoḥ | tasyaivaṃ bhavati | ete satvā matsariṇo lubdhā lobhābhibhūtāḥ | taddhetoḥ tatpratyayaṃ tannidānaṃ mahāvāriskandhāvaṣṭabdā iva saṃsārasāgare unmajjanimajjanaṃ kurvanti | tad eṣāṃ bhaviṣyati dīrgharātram arthāya hitāya sukhāya | sarvaṃ pratigṛhya na svīkaroti | na lobhacittam utpādayati | anyatra sarvasatvasādhāraṇāṃ buddhadharmasaṃgheṣu kārāṃ karoti | yathā duṣkhitānāṃ ca sarvasatvānām upajīvyaṃ karoti |taṃ ca dānapatiṃ samuttejayati saṃpraharṣayatīti ||
[英譯] But gifts and honour are sometimes sought also. As it is  said in the holy Ratnamaegha : " Here, sir, a Bodhisatva  receiving even a heap of precious things high as Mount Sumeru,  accepts it, and so also even when he receives a humbler thing.  And why is that ? This is what he thinks. Those envious  creatures, covetous, possessed with greed, miserly, therefore, for  that cause, for that reason, dip up and down in the ocean of  transient existence as though they were floating in a great  water. [150] This will happen to them during a long period  for good, for benefit, for happiness : what he accepts he never  makes his own. He does not encourage the thought of greed ;  only along with all beings he praises the Buddha, the Law,   and the Order, just as he does service to all unhappy beings.  And the generous giver he encourages and gladdens.'  
[法護譯] 唯說追求名聞利養作高舉事。如《寶雲經》說：佛言：善男子！菩薩得珍寶聚量若須彌而取彼施，或得弊陋之物亦取彼施。所以者何？彼如是思惟：由此眾生慳貪嫉妬，惜自他物而常鬪諍，以是因緣處生死海之所沈溺。我欲於彼令長夜中利益安樂，故受彼施。然竟不作己有，亦復不起貪著之心，唯為供養諸佛法僧，亦復轉施一切眾生。如貧苦者得活身命，亦令施者極生歡喜。
[參考]寶雲經卷第二
云何名菩薩善解受供？菩薩爾時得大寶聚，如須彌山悉能受之。若得少施，微毫縷綖亦皆受用。菩薩以何緣故大小皆受？見眾生慳貪、嫉妬、無有施心。又見眾生出沒生死如水中魚，深愍眾生漂溺巨海，為作利益令使快樂，受財寶已為供養佛法僧、給施窮乏，隨所施處而為說法，皆發阿耨多羅三藐三菩提心，是名菩薩善解受供。
lābha-satkāras tu kadācid abhyupagamyate 'pi | yathā uktaṃ āryaratnameghe |
但是，有時候，也需要追求名聞利養。如在聖寶雲經中所說。
iha kulaputra bodhisatvaḥ sumerumātram api ratnarāśiṃ labhamānaḥ pratigṛhṇāti | pratyavaram api vastu pratilabhamānaḥ | 善男子！在這個世間上，菩薩得珍寶聚量若須彌，而接受彼。得弊陋之物，亦接受彼。
tat kasya hetoḥ | tasya evaṃ bhavati |  所以者何？彼如是思惟。
ete satvā matsariṇo lubdhā lobha-abhibhūtāḥ | 這些眾生嫉妬、貪著、貪所伏。
taddhetoḥ tatpratyayaṃ tannidānaṃ mahāvāri-skandha-avaṣṭabdā iva saṃsāra-sāgare unmajja-nimajjanaṃ kurvanti | 因此，因為那個原因，因為那個理由，於生死海中出沒，猶如於大水中漂浮。
tad eṣāṃ bhaviṣyati dīrgha-rātram arthāya hitāya sukhāya | sarvaṃ pratigṛhya na svīkaroti | na lobhacittam utpādayati | 為了讓他們，將來能長時間的，得到好處、利益、安樂。接受一切之後，不作己有，亦復不起貪著之心。
anyatra sarva-satva-sādhāraṇāṃ buddha-dharma-saṃgheṣu kārāṃ karoti |
僅僅與一切眾生一起，於佛、法、僧，稱讚。
yathā duṣkhitānāṃ ca sarvasatvānām upajīvyaṃ karoti |
如於受苦的一切眾生，提供生活的需求。
taṃ ca dāna-patiṃ samuttejayati saṃpraharṣayati iti || 又他激勵施主，令施主生歡喜。

23. tathātraivoktaṃ | tena ca dānena nonnato bhavatīti || punar atraivāha | yadi punar asya taddhetos tatpratyayaṃ tannidānaṃ kīrtiśabdaśloko bhavati tatra nonnāmajāto bhavati na mānajāto na madajātaḥ | evaṃ cāsya bhavati | na cireṇa kālena yasya cāyaṃ kīrtiślokaśabdaḥ samutthito yaiś ca samutthāpito yaś ca kīrtiśabdaślokas trayam apy etat sarveṇa sarvaṃ na bhaviṣyati | tatra kaḥ paṇḍitajātīyo 'nityeṣu na ca sthiteṣu dharmeṣv adhruveṣv annāśvāsikeṣv anunayacittam utpādayed unnato bhaven mānadarpito vā | evaṃ hi bodhisatvo lābhasatkārakīrtiśabdaślokeṣu sūpasthitasmṛtir viharatīti ||
[英譯] So in the same place it is said : " And by this gift he is not  uplifted." Again in the same place he says : " But if therefore  and for this cause and reason, there is praise, fame, or talk  nothing is caused in the nature of exaltation or pride or intoxication ; and this is what occurs to his mind : ' Before very  long he for whom is this praise, fame, or talk, and they who  made it, and the praise, fame, or talk itself, all three will no  longer exist at all. What wise man then would crave or would  be uplifted or proud of a thing impermanent, not enduring, not  lasting, unsatisfying ? 'Thus then the Bodhisatva lives ever  carefully mindful in the matter of gain and glory, fame, praise,  and talk."   
[法護譯] 具如彼說，得施無憍慢。彼復又云：設有人來以施因緣歌頌稱讚，是人不生高舉，逮無憍慢。又若於我歌頌稱讚，謂起即滅非久如間。設使再三於諸時處歌頌稱讚，當生何智？謂諸法無常無住無強無力，令心卑下勿生高舉，逮無憍慢。如是菩薩於名聞利養歌頌稱讚等事，悉住正念。
[參考]寶雲經卷第四
云何於名聞利養攝心而行？於得利養處，欲使檀越增長福業、不為貪著，所得財利不作己想，與一切苦惱眾生悉皆共之。以是施因緣得名稱讚歎，雖得名稱讚歎而不自舉、不生憍慢、不自憍逸，如是名稱讚歎不久自滅。誰有智者於無常迅速不住之法、不可保信，云何於中生於愛憎？何有智者生己有想、生憍逸心？是名菩薩於名聞利養攝心而行。
tathā atra eva uktaṃ | tena ca dānena na unnato bhavati iti ||
同樣的，在這經文，說到：又，不因為這個布施，而變成憍慢。
punar atra eva āha | yadi punar asya taddhetos tatpratyayaṃ tannidānaṃ kīrti-śabda-śloko bhavati tatra na unnāma-jāto bhavati na māna-jāto na mada-jātaḥ | 又，在這經文，說到：又，如果因此，因為那個原因，因為那個理由，得到聲譽、名稱、稱讚。在那種情況下，是人不自舉、不生憍慢、不自憍逸。
evaṃ ca asya bhavati | na cireṇa kālena yasya ca ayaṃ kīrti-śloka-śabdaḥ samutthito yaiś ca samutthāpito yaś ca kīrti-śabda-ślokas trayam apy etat sarveṇa sarvaṃ na bhaviṣyati | 彼如是思惟：不會長久，若於我發起聲譽、名稱、稱讚。若發起者，以及若聲譽、名稱、稱讚本身。這三種將來一點也不會存在。（自、他、物）
tatra kaḥ paṇḍita-jātīyo 'nityeṣu na ca sthiteṣu dharmeṣv adhruveṣv anāśvāsikeṣv anunaya-cittam utpādayed unnato bhaven māna-darpito vā | 哪個智者，於無常、不安住、不堅固、不可依賴的諸法，怎麼會生起恩愛心或高舉或憍慢呢？
evaṃ hi bodhisatvo lābha-satkāra-kīrti-śabda-ślokeṣu su-upasthita-smṛtir viharati iti || 如是菩薩，於名聞、利養、聲譽、名稱、稱讚，安住正念而住。

24. punar āha | caṇḍālakumāropamāś ca loke viharanti nīcanīcena manasā | mānamadadarpādhigatāś ca bhavanti paiśunyasaṃjñāyāḥ satatasamitaṃ pratyupasthitatvād iti ||
[英譯] Again he says : " They dwell in the world like young  Candalas, with mind wholly debased ; they are filled with  pride, intoxication, and arrogance, by the continual manifestation of the signs of malice."
[法護譯] 彼復又云：譬若旃陀羅子遊行世間，卑下其意，得離憍慢，隨所住已生乞食想。
punar āha | caṇḍāla-kumāra-upamāś ca loke viharanti nīca-nīcena manasā |
又說：譬若旃陀羅童子，在這個世間中生活，卑下其意。
māna-mada-darpa-adhigatāś ca bhavanti paiśunya-saṃjñāyāḥ satata-samitaṃ pratyupasthitatvād iti || 他們充滿著高慢、沈醉、憍傲，因為相續地現起惡意想。

25. punar apy uktaṃ | iha kulaputrābhiniṣkrāntagṛhavāsaḥ pravrajito bodhisatvo mṛtakasadṛśo 'haṃ mitrāmātyajñātisālohitānām iti nihatamāno bhavati | vairūpyaṃ me 'bhyudgataṃ vivarṇāni ca me vāsāṃsi prāvṛtāny anyaś ca me ākalpaḥ saṃvṛtta iti nihatamāno bhavati | muṇḍaḥ pātrapāṇiḥ kulāt kulam upasaṃkramāmi bhikṣāhetor bhikṣānidānam iti nihatamāno bhavati | nīcanīcena cittena caṇḍālakumārasadṛśena piṇḍāya carāmīti nihatamāno bhavati | paiṇḍiliko 'smi saṃvṛtaḥ | parapratibaddhā ca me jīviketi nihatamāno bhavati | avadhūtam avajñātaṃ pratigṛhṇāmīti nihatamāno bhavati | ārādhanīyā me ācāryagurudakṣiṇīyā iti nihatamāno bhavati | saṃtoṣaṇīyā me sabrahmacāriṇo | yad uta tena tenācāragocarasamudācāreṇeti nihatamāno bhavati | apratilabdhānubaddhadharmān pratipatsyae iti nihatamāno bhavati | kruddhānāṃ vyāpannacittānāṃ satvānāṃ madhye kṣāntibahulo vihariṣyāmīti nihatamāno bhavatīti ||
[英譯] And again it is said : In this world, sir, when a Bodhisatva  has left his house and become a hermit, he keeps down his  pride by thinking, ' I am like a dead man amongst my friends  and counsellors, kith and kin. Ugliness has come over me, I  am clothed in discoloured garments and a different garb is upon  me. Shaven, bowl in hand, I go from family to family, for the  sake of begging and of alms. With lowly and humble heart  like a young Candala's I walk for alms. I live on charity, aloof ; my life depends on others ; I receive what is despised  or cast away ; I have to pay respect to teachers and preceptors  and those worthy of offerings ; I have to please my fellow-students, that is to say, by appropriate conduct, objects, or  offerings ; [151] I shall obtain the qualities of the Buddha  which I do not possess ; I shall dwell full of patience in the  midst of persons cruel and of corrupt mind.' These thoughts  keep down his pride."   
[法護譯] 復如彼說：善男子！一者菩薩若捨家出家，為諸親眷朋屬之所棄捨猶若死屍，以是因緣摧伏我慢。二者已毀形好、被壞色衣、身貌異俗，以是因緣摧伏我慢。三者剃除鬚髮、手持應器，於親非親遊行乞食，以是因緣摧伏我慢。四者如旃陀羅子，卑下其心遊行乞食，以是因緣摧伏我慢。五者由乞食故得遂生，成為他繫屬，以是因緣摧伏我慢。六者雖為他毀，為乞食故亦受彼施，以是因緣摧伏我慢。七者尊重供獻阿闍梨等，以是因緣摧伏我慢。八者行住威儀安詳平正，令梵行者見已歡喜，以是因緣摧伏我慢。九者於諸佛法所未得者願此當得，以是因緣摧伏我慢。十者於瞋忿心有情之中多行忍辱，以是因緣摧伏我慢。
[參考]寶雲經卷第五
菩薩復有十法名摧伏憍慢。何等為十？菩薩或時出家，作是思惟：父母、眷屬已捨出家，猶如被棄壞爛死尸，云何於中當起憍慢？我今剃除鬚髮、毀形向道、節身知足、著壞色衣、改先所好、修出家法、捨俗威儀。云何當起憍慢之心？剃頭持鉢而行乞食，作乞匃想不應憍慢，當自卑下如旃陀羅子。我今乞匃由他濟命，云何憍慢而自毀傷？是故，思惟摧伏憍慢。我今受乞食法，為他所賤，人與食時如似捨棄。如是思惟，云何憍慢？我今於一切眾生，恒如和上、阿闍梨想，應加謙敬。摧伏憍慢。我與諸同學、同梵行者善護威儀，常念順行，不應到於非律儀處，當使諸同梵行者見我歡喜。如此思惟時，摧伏憍慢。我未曾得行佛法，今得修行，於瞋恚、惱害眾生中當念忍辱。如是思惟時，摧伏憍慢。善男子！具此十事是名菩薩摧伏憍慢。
punar apy uktaṃ | 復彼又說。
1)iha kulaputra abhiniṣkrānta-gṛhavāsaḥ pravrajito bodhisatvo mṛtaka-sadṛśo 'haṃ mitra-amātya-jñāti-sālohitānām iti nihata-māno bhavati |
善男子！在這個世間上，菩薩已經離開家，成為出家。他這樣思惟，來摧伏我慢：在朋友、眷屬、親里、親戚中，我就像個已死的人。
2)vairūpyaṃ me 'bhyudgataṃ vivarṇāni ca me vāsāṃsi prāvṛtāny anyaś ca me ākalpaḥ saṃvṛtta iti nihatamāno bhavati | 已毀形好，被壞色衣，身貌異俗，以是因緣摧伏我慢。
3)muṇḍaḥ pātrapāṇiḥ kulāt kulam upasaṃkramāmi bhikṣāhetor bhikṣānidānam iti nihatamāno bhavati | 剃除鬚髮，手持應器，從家至家，遊行乞食，以是因緣摧伏我慢。
4)nīcanīcena cittena caṇḍāla-kumāra-sadṛśena piṇḍāya carāmi iti nihatamāno bhavati | 如旃陀羅童子，卑下其心，遊行乞食，以是因緣摧伏我慢。
5)paiṇḍiliko 'smi saṃvṛtaḥ | para-pratibaddhā ca me jīvikā iti nihatamāno bhavati | 我是依乞食而生，我為律儀所約束，我的生命是依賴他人，以是因緣摧伏我慢。
6)avadhūtam avajñātaṃ pratigṛhṇāmi iti nihatamāno bhavati |
我承受他人的拒絕與輕視，以是因緣摧伏我慢。
7)ārādhanīyā me ācārya-guru-dakṣiṇīyā iti nihatamāno bhavati |
我必須尊敬阿闍梨、尊重、值得供養的人，以是因緣摧伏我慢。
8)saṃtoṣaṇīyā me sabrahmacāriṇo | yad uta tena tena ācāra-gocara-samudācāreṇa iti nihatamāno bhavati | 我必須令同梵行者歡喜，就是說以適當的行為、到適當地方、供養，以是因緣摧伏我慢。
9)apratilabdhān buddha-dharmān pratipatsya iti nihatamāno bhavati |
於諸佛法所未得者，我將得，以是因緣摧伏我慢。
10)kruddhānāṃ vyāpanna-cittānāṃ satvānāṃ madhye kṣānti-bahulo vihariṣyāmi iti nihatamāno bhavati iti || 於懷有瞋忿、惡毒心有情之中，多行忍辱，以是因緣摧伏我慢。

26. āryasāgaramatisūtre 'py uktaṃ | satkāyapariśuddhaś ca bhavati | lakṣaṇasamalaṃkṛtagātramṛdutaruṇahastapādaḥ svavibhaktapuṇyaniṣyandagātro 'hīnendriyaḥ sarvāṅgapratyaṅgaparipūrṇaḥ | na ca rūpamadamatto bhavati | na kāyamaṇḍanayogānuyuktaḥ | sa kiyad dhīnānām api satvānāṃ rūpavikalānām apy avanamati praṇamati dharmagrāhyatām upādāyeti || punar atraivoktaṃ | syād yathāpi nāma bhagavan yadā mahāsāgaraḥ pratisaṃtiṣṭhate tadā nimne pṛthivīpradeśe saṃtiṣṭhate | tasya nimnatvād alpakṛcchreṇa sarvanadyaś ca sarvapraśravaṇāni ca prapatanti | evam eva bhagavan nirmānasya gurudakṣiṇīyagauravasya bodhisatvasyālpakṛcchreṇa tāni gambhīrāṇi dharmasukhāni śrotendriyasyābhāsam āgacchanti | smṛtau cāvatiṣṭhante | tasmāt tarhi bhagavan yo bodhisatvo mānonnato bhavati mānastabdhaḥ na ca gurudakṣiṇīyebhyo 'vanamati na praṇamati veditavyaṃ bhagavan mārāṅkuśāviddho vatāyaṃ bodhisatva iti ||
[英譯] In the holy Sagaramati Sutra it is said : " He has a pure body, his limbs all decorated with lucky marks, hands and  feet tender and delicate, his symmetrical limbs are pervaded with  merit, his senses unimpaired, perfect in every limb and member ;  yet he is not intoxicated with pride of form, nor devoted to the  use of bodily ornaments ; yet he bows and shows respect to  beings however low, even if devoid of beauty, having perceived  that they are capable of apprehending righteousness." Again it is said in the same place : " Just as it might be.  Blessed One, when a great water collects, it collects in a sunken  place of the earth ; and because it is sunken, all the rivers and  all the streams run easily into it ; just so, Blessed One, in a  Bodhisatva without pride, a teacher, one worthy of gifts, one  reverend, all those deep doctrines of righteousness come to  manifestation streaming into the ear and settle in the  memory. Therefore in that case. Blessed One, the Bodhisatva  who is uplifted and puffed up with pride, who does not bow and  do reverence before teachers and those worthy of gifts, it must  be understood, Blessed One, that this Bodhisatva is pierced by  the hook of Mara."   
[法護譯] 又《海意經》云：若菩薩得身清淨、具相莊嚴、手足柔軟、殊妙可愛成福生身，諸根不減身分圓滿；然於形好亦無醉傲，不以嚴身而求觸樂。若諸眾生種種色相，菩薩爾時為求法故謙下恭敬。彼經又云：譬如大海處地卑下，所有一切江河及諸細流速疾趣入。世尊！菩薩敬重師尊，心不高舉亦復如是，一切甚深法門及微細善，於其耳根速疾趣入。世尊！是故菩薩安住正念。若高舉我慢不重師尊，亦不恭敬禮拜，當知菩薩是為魔鉤所制。
[參考]大方等大集經卷第十一，北涼天竺三藏曇無讖譯，海慧菩薩品第五之四
佛言:善男子！汝今真知魔業行不？已知。世尊！善男子！汝今當為無量菩薩大眾而說。
1)世尊！夫魔業者即是眼色。若人見色生貪著心即是魔業，乃至意法亦復如是。
2)復次，世尊！菩薩修行檀波羅蜜時，不愛之物持用惠施，所愛財貨貪悋不捨。愛者則施、恚者不與，分別受者及以財物。若有分別如是二者，是名魔業。
3)復次，世尊！菩薩修行尸波羅蜜時，護持禁戒近持戒者，讚歎己身毀呰破戒，是名魔業。
4)復次，世尊！菩薩修行忍波羅蜜時，於大力者能生忍辱，於少力者不能生忍，見大力者軟語謙下，見小力者麁語輕蔑，是名魔業。
5)復次，世尊！菩薩修行進波羅蜜時，說聲聞乘、說緣覺乘、說菩薩乘。修菩提時，輕慢聲聞、辟支佛乘，口不宣說。樂於世行，不樂供養恭敬三寶，所謂華香幡蓋伎樂，尊重讚歎。不求多聞，見多聞者不能親近，是名魔業。
6)復次，世尊！菩薩修行禪波羅蜜時，獲得禪定不能調伏一切眾生，心生悔厭貪著禪樂。呵說法者，不樂講論，讚歎寂靜貪著禪味，呵毀二界愛無色身，壽命極長不見諸佛，不聞正法遠離善友，不知方便受捨修捨，是名魔業。
7)復次，世尊！菩薩修行般若波羅蜜時，知於因果，不以四攝攝取眾生而調伏之，不知眾生上中下根，是名魔業。
8)復次，世尊！菩薩若樂空閑寂靜，樂寂靜已受寂靜樂，不樂聽法說法問疑，以寂靜故煩惱不起，以不起故不知知想，不離離想不證證想，不修修想不得實義，是名魔業。
9)復次，世尊！菩薩若有修集多聞，好語樂語，微妙之語，軟語喜語。若為衣食臥具利養而演說法，若有信解能至心聽而不為說，若有放逸致供養者便為說之，可為說者而不為說，不可說者反為說之，是名魔業。
10)復次，世尊！若有菩薩說法之時祕藏深義，有諸天人得他心智，知已不悅即作是念：我為如來真正法來，不為世間淺近語來。是人欲毀如來正法不能增長。若人有毀佛正法者，我不樂見聞其所說。即便捨去，是名魔業。
11)復次，世尊！若有菩薩於惡知識作善友想，惡知識者不以四攝攝取眾生，不修多聞不化眾生，不說出法樂說世語，不知法不知時不知義，是名魔業。
12)復次，世尊！惡知識者，不能開示分別解說聲聞、緣覺、菩薩、佛法，不化眾生令修慈悲遠離八難修行施戒，柔軟語言親近平等教忍無力，說言佛道甚為難得，無量世中勤苦乃獲，是名惡友，名為魔業。
13)復次，世尊！菩薩若有憍慢之心，以憍慢故不能供養佛法、眾僧、師長、和上、父母、長宿、同學、同師。若見勝己不能親近聽法問疑，是故雖聞聞已便失;見下己者親近愛念，是故惡法漸漸增長，惡法增故遠離善法。世尊！譬如大海漸漸深故，一切諸流悉共歸之。菩薩壞慢亦復如是，漸漸增長一切善法。菩薩若不壞憍慢者，是名魔業。世尊！譬如有人高原陸地種瞻波樹，水常行處復作坻塘，地既高燥又不得水，漸漸枯黃不能增長。世尊！菩薩摩訶薩亦復如是，憍慢增故不親善友，不聞正法雖聞復失。
14)復次，世尊！菩薩摩訶薩身色具足端正自在，多有眷屬福德莊嚴，未能具足智慧莊嚴，以是因緣生於憍慢。以憍慢故，若有菩薩具智莊嚴，思惟正法身體羸瘠，見已輕慢不能供養，以是因緣復增憍慢，無明放逸不調魔業。如是菩薩為色生慢，是名魔業。
āryasāgaramatisūtre 'py uktaṃ | 又在聖海意經中也說。
sa-kāya-pariśuddhaś ca bhavati | lakṣaṇa-samalaṃkṛta-gātra-mṛdu-taruṇa-hasta-pādaḥ su-vibhakta-puṇya-niṣyanda-gātro 'hīna-indriyaḥ sarva-aṅga-pratyaṅga-paripūrṇaḥ | 菩薩得身清淨，以幸運的相徵莊嚴四肢，手足柔軟，勻稱的身體為福所流布，諸根不減，身分圓滿。
na ca rūpa-mada-matto bhavati | na kāya-maṇḍana-yoga-anuyuktaḥ |
然於形好亦無醉傲，不專注於使用身體的裝飾品。
sa kiyad dhīnānām api satvānāṃ rūpa-vikalānām apy avanamati praṇamati dharma-grāhyatām upādāya iti || 縱使多麼的卑劣眾生，甚至形貌殘缺，菩薩也會禮敬、敬重。（因為，菩薩）已經認知眾生有能力了解法。
punar atra eva uktaṃ | syād yathā api nāma bhagavan yadā mahāsāgaraḥ pratisaṃtiṣṭhate tadā nimne pṛthivī-pradeśe saṃtiṣṭhate |
彼經又云：世尊！譬如大海，處地卑下。
tasya nimnatvād alpa-kṛcchreṇa sarva-nadyaś ca sarva-praśravaṇāni ca prapatanti | 因為它卑下的緣故，一切江河及諸細流速疾趣入。
evam eva bhagavan nirmānasya guru-dakṣiṇīya-gauravasya bodhisatvasya alpa-kṛcchreṇa tāni gambhīrāṇi dharma-mukhāni śrota-indriyasya ābhāsam āgacchanti | smṛtau ca avatiṣṭhante | 世尊！亦復如是，菩薩心不高舉，敬重於師尊、值得供養者，一切甚深法門（門有最重要、首要的意思），進入耳根的範圍，安住於正念（安住於記憶中）。
tasmāt tarhi bhagavan yo bodhisatvo māna-unnato bhavati māna-stabdhaḥ na ca guru-dakṣiṇīyebhyo 'vanamati na praṇamati veditavyaṃ bhagavan māra-aṅkuśa-āviddho vata ayaṃ bodhisatva iti || 世尊！因此，在那個情況下，若菩薩是高舉我慢，妄自尊大，於師尊、值得供養者之前，亦不禮拜、恭敬。世尊！應該知道這位菩薩是為魔鉤所制。

27. āryalokottaraparivarte coktaṃ | daśemāni bho jinaputra bodhisatvānāṃ mārakarmāṇi | katamāni daśa | yad idaṃ gurudakṣiṇīyācāryamātāpitṛśramaṇabrāhmaṇasamyaggatasamyakpratipanneṣv agauravatā mārakarma | dharmabhāṇakānāṃ viśiṣṭadharmādhigatānām udāradharmadeśakānāṃ mahāyānasamārūḍhānāṃ nirvāṇapathavidhijñānāṃ dhāraṇīsūtrāntarājapratilabdhānāṃ nāvanamati | garvitastabdhaś ca bhavati | dharmabhāṇake na gauravam utpādayati | na śuśrūṣāṃ na citrīkāraṃ karoti | mārakarma dharmaśravaṇasāṃkathye ca niṣaṇṇae udāradharmavege samutpanne dharmabhāṇakasya sādhukāraṃ na prayacchati mā kaścid asmin praśaṃsatīti mārakarma || abhimānaṃ cotpādyātmānaṃ pratigṛhṇāti | parāṃś ca na gṛhṇāti | ātmajñatāṃ ca nāvatarati | cittanidhyaptiṃ notpādayati | mārakarma || adhimānaṃ cotpādyājānann abudhyamāno varṇārhāṇāṃ pudgalānāṃ varṇaṃ praticchādayati | avarṇaṃ bhāṣate | na ca parasya guṇavarṇenāttamanā bhavati | mārakarma || jānāti ca | ayaṃ dharmo 'yaṃ vinayo bhūtam idaṃ buddhavacanam iti | pudgalavidveṣeṇa dharmavidveṣaṃ karoti | saddharmaṃ pratikṣipati | anyāṃś ca vigrāhayati | mārakarma || uccamānasaṃ prārthayate parihāradharmaṃ na mārgayati | paropasthānaṃ so 'bhiyāti | abhinandati | vṛddhasthavirāṇāṃ ciracaritabrahmacaryāṇāṃ na pratyupatiṣṭhate na ca pratyudgacchati | mārakarma || bhṛkuṭīmukhaḥ khalu punar bhavati | na smitamukhaḥ | na khila madhuravacanaḥ | sadā kaṭhinacittaś chidrānveṣī || avatāraprekṣī | mārakarma || abhimānaṃ ca patitvā paṇḍitān nopasaṃkrāmati | na sevate | na bhajate | na paryupāste | na paripraśnayati | na paripṛcchati | kiṃ kuśalaṃ kim akuśalaṃ kiṃ karaṇīyaṃ kiṃ kṛtaṃ dīrgharātram arthāya hitāya sukhāya bhavati | kiṃ vākṛtaṃ dīrgharātram annarthāyāhitāyāsukhāya bhavatīti | sajaḍaḥ sajaḍataro bhavati | mohavyūho mānagrāhī | aniḥsaraṇadarśī | mārakarma || saa mānābhibhūto buddhotpādaṃ virāgayati | pūrvakuśalamūlaṃ kṣapayati | navaṃ notthāpayati | anirdeśaṃ nirdiśati | vigraham ārabhate vivādabahulaś ca bhavati | sa evaṃ dharmavihārī sthānam etad vidyate yasmin mithyā mahāprapātaṃ patet | atha ca punar bodhicittabalādhīnād aiśvaryaṃ pratilabhate | sa kalpaśatasahasreṣu buddhotpādaṃ nāsādayati | kutaḥ punar dharmaśravaṇam | idaṃ daśamaṃ mārakarma || imāni bho jinaputra daśa mārakarmāṇi | yāni parivarjya bodhisatvā daśa jñānakarmāṇi pratilabhante | atraiva ca jñānakarmasu pacyate | nirmānatā sarvasatveṣv iti ||
[英譯] In the holy Lokottaraparivarta it is said : " These are the  ten deeds of Mara in the Bodhisatvas, O Jinaputra, to wit :  Lack of respect to teachers, those worthy of gifts, preceptors,  mother and father, ascetics, brahmans, holy persons and  those who do well, is a deed of Mara. He shows no respect to  preachers, those who have studied the excellent Law, those who  discourse on the exalted Law, those who have mounted in the  Great Vehicle, those who know the rules of the path to Nirvana,  those who understand the chiefest charms and scriptures.  He is proud and arrogant. He shows no honour to the preacher,  he gives him neither attention nor regard. This is a deed of  Mara. When seated at a hearing or discussion of the Law,  when the influence of the Sublime Law is felt, [152] he does  not applaud the preacher lest some one should praise him for   it : this is a deed of Mara. He encourages self-conceit and  approves himself but not others ; he does not attain to self-knowledge ; he does not cultivate philosophical reflection :  this is a deed of Mara. With a high conceit, not knowing, not  awake, he conceals the praise of men worthy of praise, and  speaks dispraise. He is not transported with the praise of  another's quality. This is a deed of Mara. He knows that  this is the Law, this is the Discipline and the very word of  Buddha, yet by dislike of persons he shows dislike of the Law,  and casts away the Good Law, and makes others quarrel with  it. This is a deed of Mara. He desires a high seat ; he seeks  for contradiction ; he is subservient to others, and applauds  them. When men are old and ancient or old in the practice of  virtue he does not wait on them or welcome them. This is a  deed of Mara. Aye, and he has a frowning face and smiles  not ; nor is he sweet of voice ; always hard-hearted and fault-  finding, seeking for weak points. This is a deed of Mara.  Falling into self-conceit he does not approach the wise, nor  wait upon them, nor resort to them, nor attend them, nor  question them, nor ask them what is good and what bad, what  is to be done, what if done makes for lasting good, profit,  happiness ; or what if not done makes for the contrary ; he is  senseless and more than senseless ; deluded in reasoning,  sulky, knowing not salvation. This is a deed of Mara. Full  of pride, he does not wish for the appearance of a Buddha ;  he throws away the root of former good, and does not cultivate  a new one ; he gives instructions that are nought ; he begins  quarrels, is full of disputes ; this is the way for one vainly to  fall with a mighty fall who abides in such conduct. But then  again, if it happens that he does obtain sovereignty owing   the power of the thought of enlightenment, in that case through  hundreds of thousands of ages he does not meet the apparition of   a Buddha, how much less the hearing of the Law ? This is the  tenth work of Mara. These, Jinaputra, are the ten works of Mara ;  which avoiding, the Bodhisatvas attain the ten Deeds of the  higher knowledge, and then in these deeds is ripened freedom  from pride towards all beings."
[法護譯] 又如〈出世間品〉云：佛言：佛子！菩薩有十種魔事。何等為十？一者於和尚阿闍梨、父母、沙門婆羅門、住於正行向正道者不起尊重，是為魔事。二者謂諸法師說殊勝法說廣大法，於大乘中知涅槃道，及餘契經得總持王無有休息，然於法師不起尊重，及於所聞不作善巧，是為魔事。三者然於會中聞說大法，於法師所不樂讚美況起淨信，是為魔事。四者好起過慢自執己見，陵蔑他人、罔知己短，心無揀擇，是為魔事。五者好起過慢自無知覺，於阿羅漢補特伽羅隱蔽覆藏，他實有德謂不如己，應讚不讚，是為魔事。六者了知是法是律真為佛語，為嫌其人頗嫌其法，謗正法已於別受持，是為魔事。七者自求高座，謂言我行道法不應親近執事，於他久修梵行大德耆舊不起承迎，是為魔事。八者貌不溫恭復多顰蹙，言極麁獷心伺過惡，是為魔事。九者由增上慢喜調戲故，不親有德不生恭敬，亦不諮問何者是善何者不善、何者應作何者不作、又何所作於長夜中而得安樂利益、又何所作於長夜中而不能得安樂利益？癡冥頑艮為慢所持不明出要，是為魔事。十者由慢所覆，設過佛出亦復遠離，壞夙善根竟無新起，說不應說多起鬪諍，謂此法行返為是處墮大邪惡，於菩提心根力聖財斯不可得，百千劫中常不值佛況復聞法。是為十種魔事。佛言：佛子！菩薩捨此十種魔事，得十種智業。論曰：此中智業者，說善住化度一切眾生等。
[參考] 大方廣佛華嚴經卷第五十八，于闐國三藏實叉難陀譯，離世間品第三十八之六
佛子！菩薩摩訶薩有十種慢業。何等為十？
1)所謂：於師、僧、父母、沙門、婆羅門、住於正道向正道者，尊重福田所而不恭敬，是慢業。
2)或有法師獲最勝法，乘於大乘，知出要道，得陀羅尼，演說契經廣大之法無有休息，而於其所起高慢心，及於所說法不生恭敬，是慢業。
3)於眾會中聞說妙法，不肯歎美令人信受，是慢業。
4)好起過慢，自高陵物，不見己失，不知自短，是慢業。
5)好起過過慢，見有德人應讚不讚，見他讚歎不生歡喜，是慢業。
6)見有法師為人說法，知是法、是律、是真實、是佛語，為嫌其人亦嫌其法，自起誹謗亦令他謗，是慢業。
7)自求高座，自稱法師，應受供給，不應執事，見有耆舊久修行人不起逢迎、不肯承事，是慢業。
8)見有德人，顰蹙不喜，言辭麁獷，伺其過失，是慢業。
9)見有聰慧知法之人，不肯親近恭敬供養，不肯諮問：何等為善？何等不善？何等應作？何等不應作？作何等業，於長夜中而得種種利益安樂？愚癡頑很，我慢所吞，終不能見出要之道，是慢業。
10)復有眾生慢心所覆，諸佛出世不能親近恭敬供養，新善不起，舊善消滅，不應說而說，不應諍而諍，未來必墮險難深坑，於百千劫尚不值佛，何況聞法。但以曾發菩提心故，終自醒悟，是慢業。是為十。
若諸菩薩離此慢業，則得十種智業。何等為十？
1)所謂：信解業報，不壞因果，是智業。
2)不捨菩提心，常念諸佛，是智業。
3)近善知識恭敬供養，其心尊重終無厭怠，是智業。
4)樂法、樂義無有厭足，遠離邪念，勤修正念，是智業。
5)於一切眾生離於我慢，於諸菩薩起如來想，愛重正法如惜己身，尊奉如來如護己命，於修行者生諸佛想，是智業。
6)身、語、意業無諸不善，讚美賢聖，隨順菩提，是智業。
7)不壞緣起，離諸邪見，破闇得明，照一切法，是智業。
8)十種迴向隨順修行，於諸波羅蜜起慈母想，於善巧方便起慈父想，以深淨心入菩提舍，是智業。
9)施、戒、多聞、止觀、福慧，如是一切助道之法常勤積集無有厭倦，是智業。
10)若有一業為佛所讚，能破眾魔煩惱鬪諍，能離一切障、蓋、纏、縛，能教化調伏一切眾生，能隨順智慧攝取正法，能嚴淨佛剎，能發起通明，皆勤修習無有懈退，是智業。是為十。若諸菩薩安住其中，則得如來一切善巧方便無上大智業。
āryalokottaraparivarte ca uktaṃ | 又在聖出世間品中說。
daśemāni bho jinaputra bodhisatvānāṃ mārakarmāṇi | katamāni daśa |
佛子！菩薩有十種魔事。何等為十？
1)yad idaṃ guru-dakṣiṇīya-ācārya-mātā-pitṛ-śramaṇa-brāhmaṇa-samyag-gata-samyak-pratipanneṣv agauravatā mārakarma | 於師尊、應供養者、阿闍梨、母、父、沙門、婆羅門、正至、正行，不起尊重，是為魔事。（正至、正行，參考：瑜伽師地論 卷8：已趣各別煩惱寂靜，故名正至。於諸有情遠離邪行，行無倒行，故名正行。tatra pratyātmaṃ saṃkleśa samapagamāt samyaggatāḥ / sattveṣu mithyā-pratipatti-vivarjita-pratipatteḥ samyak-pratipannāḥ /）
2)dharma-bhāṇakānāṃ viśiṣṭa-dharma-adhigatānām udāra-dharma-deśakānāṃ mahāyāna-samārūḍhānāṃ nirvāṇa-patha-vidhi-jñānāṃ dhāraṇī-sūtrānta-rāja-pratilabdhānāṃ na avanamati | garvita-stabdhaś ca bhavati | dharmabhāṇake na gauravam utpādayati | na śuśrūṣāṃ na citrīkāraṃ karoti | mārakarma 諸法師通達殊勝法，說廣大法，乘於大乘，知涅槃道的規則，已得陀羅尼、契經中王（最主要），於彼不禮敬，傲慢、自大。於說法師，不生起尊敬，不渴望聽法，不恭敬。是為魔事。
3)dharma-śravaṇa-sāṃkathye ca niṣaṇṇa udāra-dharma-vege samutpanne dharma-bhāṇakasya sādhukāraṃ na prayacchati mā kaścid asmin praśaṃsati iti mārakarma ||
當坐於聽法、論法中，受到大法的影響，於法師所不讚美，唯恐有人讚嘆於彼法師，是為魔事。
4)abhimānaṃ ca utpādya ātmānaṃ pratigṛhṇāti | parāṃś ca na gṛhṇāti | ātma-jñatāṃ ca na avatarati | citta-nidhyaptiṃ na utpādayati | mārakarma || 已起增上慢，自執己見，陵蔑他人，未達自知，於內心的觀察尚未生起，是為魔事。（參考：大乘五蘊論，abhimānaḥ katamaḥ / aprāpta uttare viśeṣādhigame prāpto mayeti cintayato yā cittasyonnatiḥ // 云何增上慢？謂於未得增上殊勝所證法中，謂我已得，心高舉為性。[廣]云何增上慢？謂未得增上殊勝所證之法，謂我已得，如是心高舉為性。增上殊勝所證法者，謂諸聖果，及三摩地、三摩缽底等，於彼未得，謂我已得，而自矜倨。）
5)adhimānaṃ ca utpādya ajānann abudhyamāno varṇa-arhāṇāṃ pudgalānāṃ varṇaṃ praticchādayati | avarṇaṃ bhāṣate | na ca parasya guṇa-varṇena āttamanā bhavati | mārakarma || 已起增上慢，自無知、無覺察，對於應讚嘆的人覆藏讚嘆（於有德人應讚不讚），說誹謗的話，由於讚歎別人的功德，他不生歡喜，是為魔事。
6)jānāti ca | ayaṃ dharmo 'yaṃ vinayo bhūtam idaṃ buddha-vacanam iti | pudgala-vidveṣeṇa dharma-vidveṣaṃ karoti | saddharmaṃ pratikṣipati | anyāṃś ca vigrāhayati | mārakarma || 他了知：這是法，這是律，這真是佛語。然而，由於嫌其人，也嫌其法。誹謗正法，亦令他謗，是為魔事。
7)uccam āsanaṃ prārthayate parihāra-dharmaṃ na mārgayati | para-upasthānaṃ so 'bhiyāti | abhinandati | vṛddha-sthavirāṇāṃ cira-carita-brahma-caryāṇāṃ na pratyupatiṣṭhate na ca pratyudgacchati | mārakarma || 自求高座，不尋求隱匿的法，他趣向於服侍他人，而且樂在其中。於耆舊大德、久修梵行者，不肯承事、不起逢迎，是為魔事。
8)bhṛkuṭī-mukhaḥ khalu punar bhavati | na smita-mukhaḥ | na khila madhura-vacanaḥ | sadā kaṭhina-cittaś chidra-anveṣī || avatāra-prekṣī | mārakarma ||
復次，他的面貌顰蹙（皺眉頭），面上無笑容，言辭麁獷，常常內心不仁慈，發現瑕疵，尋求弱點，是為魔事。
9)abhimānaṃ ca patitvā paṇḍitān na upasaṃkrāmati | na sevate | na bhajate | na paryupāste | na paripraśnayati | na paripṛcchati |
已落入增上慢，不親近諸智者、不恭敬、不供養、不伴隨、亦不諮問。
kiṃ kuśalaṃ kim akuśalaṃ kiṃ karaṇīyaṃ kiṃ kṛtaṃ dīrgharātram arthāya hitāya sukhāya bhavati | 何等為善？何等不善？何等應作？作何等業，於長夜中而得義、利益、安樂？
kiṃ vā akṛtaṃ dīrgharātram anarthāya ahitāya asukhāya bhavati iti |
不作何等業，於長夜中而不能得義、利益、安樂？
sajaḍaḥ sajaḍataro bhavati | moha-vyūho mānagrāhī | aniḥsaraṇa-darśī | mārakarma || 他是愚癡、更愚癡，愚癡於道理，為慢所持，終不能見出要之道，是為魔事。
10)sa māna-abhibhūto buddha-utpādaṃ virāgayati | 有眾生慢心所覆，他不希望諸佛出世。
pūrva-kuśala-mūlaṃ kṣapayati | navaṃ na utthāpayati | anirdeśaṃ nirdiśati |
舊善根消滅，新善根不起，不應說而說。
vigraham ārabhate vivāda-bahulaś ca bhavati | 發起諍論，多起鬪諍。
sa evaṃ dharma-vihārī sthānam etad vidyate yasmin mithyā mahā-prapātaṃ patet |
他住於這樣的行為中，就會有這個情況，徒勞地墮於大深坑。
atha ca punar bodhicitta-bala-adhīnād aiśvaryaṃ pratilabhate |
又，之後，因為依賴菩提心的力量，再次得到自在（統治權、優勢）。
sa kalpa-śata-sahasreṣu buddha-utpādaṃ na āsādayati | 他於百千劫中，不值遇佛出世。
kutaḥ punar dharma-śravaṇam | idaṃ daśamaṃ mārakarma ||況復聞法。是為十種魔事。
imāni bho jinaputra daśa mārakarmāṇi | yāni parivarjya bodhisatvā daśa jñānakarmāṇi pratilabhante | 佛子！這些就是十種魔事。捨此之後，菩薩得十種智業。
atra eva ca jñānakarmasu pacyate | nirmānatā sarvasatveṣv iti ||
又，於此智業中，菩薩成熟，於一切眾生離慢。

28. āryarāṣṭrapālasūtre 'py uktaṃ | apāyabhūmiṃ | gatim akṣaṇeṣu | daridratāṃ | nīcakulopapattim | jātyandhyadaurbalyam athālpasthāmatāṃ | gṛhṇanti te mānavaśena mūḍhāḥ || iti ||
[英譯] [153] In the holy Rashtrapala Sutra it is said : " Opportunity  for destruction, the path amid misfortunes, poverty, birth in a  low family, blindness and weakness of nature, lack of power :  these are what they get, deluded by the powers of pride."  
[法護譯]《護國經》云：彼人墮蔑戾車罪惡邊地貧賤中生，聾盲闇鈍而無威德，親近愚蒙執著我慢。
[參考]大寶積經卷第八十，隋三藏法師闍那崛多譯，護國菩薩會第一十八
若彼命終墮惡道, 或生貧窮下賤中, 懈怠惡色無威德, 斯等皆由我慢受。
āryarāṣṭrapālasūtre 'py uktaṃ | 在聖護國經中也說。
apāya-bhūmiṃ | gatim akṣaṇeṣu | daridratāṃ | nīcakula-upapattim | jāty-andhya-daurbalyam atha alpa-sthāmatāṃ | gṛhṇanti te māna-vaśena mūḍhāḥ || iti ||
彼人墮惡道，於無暇中，或生貧窮、下賤中，生盲軟弱，而無威德。這些愚癡，由我慢得到。

29. dharmasaṃgītisūtre 'py uktaṃ | satvakṣetraṃ bodhisatvasya buddhakṣetraṃ yataś ca buddhakṣetrād buddhadharmāṇāṃ lābhāgamo bhavati | nārhāmi tasmin vipratipattum | evaṃ cāsya bhavati | sarvaṃ sucaritaṃ duścaritaṃ ca satvān niśritya pravartate | duścaritāśramāc cāpāyāḥ pravartante | sucaritāśrayād devamanuṣyā iti ||
[英譯]  And in the Dharmasangiti Sutra it is said : " The whole  world of creation is the Buddha's field for the Bodhisatva ;  and I ought not to sin against these creatures, since from this  Buddha's field comes the opportunity for me to become a  Buddha.' And this is what he thinks. ' Every good or evil  act concerns living creatures. In consequence of doing ill  calamities result ; in consequence of doing well they become  gods or men.' "
[法護譯] 又如《法集經》說：謂諸菩薩欲取佛土者，即眾生土是為佛土，由是得諸佛法、不壞正行。謂諸善行惡行無不依止眾生而轉，故惡行者依罪惡起，彼善行者依人天等。
dharmasaṃgītisūtre 'py uktaṃ | 又在法集經中說。
satva-kṣetraṃ bodhisatvasya buddha-kṣetraṃ 對菩薩而言，眾生的世界就是為佛國土。
yataś ca buddha-kṣetrād buddha-dharmāṇāṃ lābha-āgamo bhavati |
又，來自這樣的佛國土，我才能得到諸佛法（成佛）。
na arhāmi tasmin vipratipattum | 所以，我不應該於彼違越。
evaṃ ca asya bhavati | 菩薩如是思惟。
sarvaṃ sucaritaṃ duścaritaṃ ca satvān niśritya pravartate |
諸善行與惡行，依止眾生而轉。
duścarita-āśramāc ca apāyāḥ pravartante | 依於惡行，轉為惡趣。
sucarita-āśrayād devamanuṣyā iti || 依於善行，轉為人天。

30.ata eva ratnolkādhāraṇyām apy uktaṃ | iha bho jinaputrāḥ prathamacittotpādiko bodhisatvaḥ ādita eva sarvasatvānām antike daśaprakāraṃ cittam utpādayati | katamad daśaprakāraṃ | tad yathā | hitacittatāṃ sukhacittatāṃ dāyācittatāṃ snigdhacittatāṃ priyacittatāṃ anugrahacittatāṃ ārakṣācittatāṃ samacittatāṃ ācāryacittatāṃ śāstṛcittatāṃ | idaṃ daśaprakāraṃ cittam utpādayatīti ||
[英譯] Therefore it is said also in the holy Ratnolkadharam : Here, O Jinaputras, the Bodhisatva who first cultivates his  mind, cultivates it from the very beginning in ten ways towards  living creatures. And what are these ten ways ? To wit :  A mind of friendship, of happiness, of pity, of affection, of  kindness, of help, of protection, of justice, the teacher's mind,  the instructor's mind. These are the ten ways in which he  cultivates his mind."
[法護譯]《寶光明陀羅尼經》云：佛言：佛子！此初發心菩薩先於一切眾生發十種心。何等為十？所謂利益心、安樂心、憐愍心、潤澤心、愛樂心、攝取心、守護心、平等心、教授心、稱讚心。是十種發心為若此。
ata eva ratnolkādhāraṇyām apy uktaṃ | 因此，在寶光明陀羅尼經中也說。
iha bho jinaputrāḥ prathama-citta-utpādiko bodhisatvaḥ ādita eva sarva-satvānām antike daśa-prakāraṃ cittam utpādayati | 啊！諸佛子！在這個世間上，初發心菩薩，先於一切眾生邊，發十種心。
katamad daśaprakāraṃ | tad yathā | hita-cittatāṃ sukha-cittatāṃ dāyā-cittatāṃ snigdha-cittatāṃ priya-cittatāṃ anugraha-cittatāṃ ārakṣā-cittatāṃ sama-cittatāṃ ācārya-cittatāṃ śāstṛ-cittatāṃ | idaṃ daśa-prakāraṃ cittam utpādayati iti ||
何等為十？所謂利益心、安樂心、憐愍心、潤澤心、愛樂心、攝取心、守護心、平等心、教授心、師長心。是十種發心。

31.śraddhābalādhānāvatāramudrāsūtre 'py uktaṃ | sarvasatvānāṃ śiṣyatvābhyupagame sthito 'smi | parāṃś ca sarvasatvaśiṣyatvābhyupagame pratiṣṭhāpayiṣyāmīty āśvāsaṃ pratilabhate || peyālaṃ ||sarvasatveṣv avanamapraṇamanatāyāṃ pratiṣṭhito 'smīti pūrvavat || tatrāvanamanapraṇamanatāyāṃ sarvasatveṣu nirmānatā ||
[英譯] And in the Sraddhdhalddhdndvatdramudrd Sutra it is said : I am fixed in the purpose to instruct all beings ; I will lead  others to the purpose of instructing all beings : ' this thought  gives him confidence. ..." And so on to  I am firmly fixed in  showing respect and courtesy to all beings," as before.   Here in the showing of respect and courtesy to all beings  is the absence of pride.   
[法護譯]《入解信力財印經》云：我已得住一切眾生作弟子者，亦令他住一切眾生作弟子故，俱獲安隱。以要言之。我已先住恭敬禮拜，亦化一切眾生當住恭敬禮拜。
[參考] 信力入印法門經卷第一，元魏天竺三藏曇摩流支譯
佛告文殊師利法王子菩薩摩訶薩言：文殊師利菩薩摩訶薩！有五種法則能清淨初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：我已得住一味心故，生安隱心；為令他住一味心故，起安慰心。有言一味心者，所謂正心。言正心者，所謂異異勝善根信，無差別故。二謂菩薩生如是心：我已得住增上心故，生安隱心；為令他住增上心故，起安慰心。有言增上心者，所謂直心。言直心者，所謂諸佛如來大行畢竟能取勝進之處，觀諸法故。三謂菩薩生如是心：我已得住恭敬心故，生安隱心；為令他住恭敬心故，起安慰心。有言恭敬心者，所謂正信。言正信者，謂住般若根本業故。四謂菩薩生如是心：我已得住歡喜心故，生安隱心；為令他住歡喜心故，起安慰心。有言歡喜心者，所謂身心畢竟寂靜故。五謂菩薩生如是心：我已得住魔業佛業無差別智故，生安隱心；為令他住魔業佛業無差別智故，起安慰心。有言魔業者，所謂能起一切顛倒諸邪見故，從諸邪見起魔業故，此諸魔業與佛地業無有差別。何以故？不異魔業有佛地業，以魔業體即佛地業體，無差別故。文殊師利！是名五法，諸菩薩摩訶薩得此五法故，能清淨初歡喜地，得大無畏安隱之處。
śraddhābalādhānāvatāramudrāsūtre 'py uktaṃ | 在入解信力財印經中也說。
sarvasatvānāṃ śiṣyatva-abhyupagame sthito 'smi | 我已得住一切眾生作弟子者，
parāṃś ca sarva-satva-śiṣyatva-abhyupagame pratiṣṭhāpayiṣyāmi ity āśvāsaṃ pratilabhate || 我將令他住一切眾生作弟子故，俱獲安隱。
peyālaṃ || sarvasatveṣv avanama-praṇamanatāyāṃ pratiṣṭhito 'smi iti pūrvavat ||
以要言之。我已先住於恭敬禮拜一切眾生。如前。
tatra avanamana-praṇamanatāyāṃ sarvasatveṣu nirmānatā || 在那裡，於恭敬禮拜一切眾生中，是離慢。

32. tathāryavimalakīrtinirdeśe | pariśuddhabuddhakṣetropapattaye sarvasatveṣu śāstṛpremoktaṃ |
[英譯] Then in the holy Vimalakirtinirdesa : " For the production  of the pure field of a Buddha, affection is prescribed towards  all beings as if they were the teacher.
[法護譯] 又如《維摩詰所說經》云：若樂說世間清淨無難故，則隨所化調伏一切有情來生淨佛國土。
tathāryavimalakīrtinirdeśe | 如在聖維摩詰所說經中所說。
pariśuddha-buddha-kṣetra-upapattaye sarva-satveṣu śāstṛ-prema uktaṃ |
為了生於清淨的佛土，於一切有情，如老師般的關愛。

33. lokaprasādānurakṣārthaṃ tv āsanapādaprakhyālanakarma kurvatāpi cetasā strīṣu vākṣaṇaprāpteṣu vā vinipatiteṣu bodhisatvena premagauravābhyāsaḥ kāryaḥ || uktaṃ hi gaṇḍavyūhe tasya samanantaraniṣaṇṇasya tasmin mahāsiṃhāsane sarvaḥ sa janakāyo 'bhimukhaḥ prāñjalisthito 'bhūt | tam eva rājānaṃ namasyamānaḥ || pe || sa khalu sarvadharmanirnādacchatramaṇḍalanirghoṣo rājā teṣāṃ yācanakānāṃ saha darśanenāttamanaskataro rājñānena ca trisāhasracakravartirājyapratilābhenāsīmāprāptakalpaparyavasānena | yāvat śuddhāvāsadevaśāntivimokṣamukhavihāreṇāparyantakalpāvasānena | tad yathā kulaputra puruṣasyaikāntatṛṣṇācaritasya mātāpitṛbhrātṛbhaginīmitrāmātyajñātisālohitaputraduhitṛbhāryācirakālaviyuktasyāṭavīkāntāravipraṇaṣṭasya taddarśanakāmasya | teṣāṃ samavadhānena mahatī prītir adhyavasānam utpatet taddarśanāvitṛptatayā | evam eva kulaputra rājñaḥ sarvadharmanirnādacchatramaṇḍalanirghoṣasya teṣāṃ yācanakānāṃ saha darśanena mahāprītivegāḥ saṃjātāḥ | cittatuṣṭisukham avakrāntaṃ mahāṃś cittodagratāvegaḥ prādurbhūto yāvat teṣu sarvayācanakeṣu ekaputrakasaṃjñā mātāpitṛsaṃjñā dakṣiṇīyasaṃjñā kalyāṇamitrasaṃjñā varṇasaṃjñā durlabhasaṃjñā duṣkarakārakasaṃjñā bahukarasaṃjñā paramopakārisaṃjñā bodhimārgopastambhasaṃjñā ācāryaśāstṛsaṃjñotpadyeteti || evam anyagatabhāve satvānām agratogamanopasthānādiprasaṅge sarvotsargaṃ smaret | eṣām evāyam ātmīyaḥ kāyaḥ | yatheṣṭam atra vartantām | pṛthivīśodhanopalepanādiṣv iva svasukhārtham iti |
[英譯] But to safeguard the  serenity of the world, even in washing of mouth or feet the Bodhisatva must use affection and respect in mind towards  women or those in misfortune or calamity." [154] For it is said in the Gandavyuha, that " as soon as  he was seated among the Samantaras on that throne, all the  assemblage stood looking towards him in a respectful attitude,  doing obeisance to the king. . . . And the king Sarvadharma-nirnadacchatramandalanirghosha was more transported with  the sight of these suitors, than by the king's having received the  rule of three thousand empires as far as the limit of infinite ages.  ..." And so on to ". . . than the happy life in tranquillity  and salvation of gods that dwell in a pure region of the sky,  dwelling there for unnumbered ages. In fact, young sir, in  a man whose life is all full of craving, who has been long  separated from mother, father, brother, sister, friend, counsellor,  kith and kin, son, daughter, wife, when he has been lost in  forest and wilderness, who desires to see their sight ; at meeting  with these great love would arise because he cannot have enough  of that sight. Just so, young sir, in that King Sarvadharma-nirnadacchatramandalanirghosha at the sight of these suitors  impulses of great love arose. Joy and happiness of mind  descended upon him, a great impulse of heart-uplifting was  made manifest, until towards all these suitors he should feel as  to an only son, or to father and mother, or those who are  worthy of gifts, or the Good Friend, persons highly esteemed  or bestowing highest success, a great help, a supporter of others,  teachers of the way of wisdom, a teacher or preceptor." So if there is not another way, when people show him respect  and serve him in various ways, he must remember that he has  wholly given himself to others. " This my body belongs to  them : therefore let them do as they like with it for their own  benefit, as in the cleaning or smearing of the ground."
[法護譯] 論曰：若踞座洗足思惟，應何所作愛樂尊重等事？故《華嚴經》云：爾時有王名法音蓋，於大眾中處師子座。有諸人眾一時合掌住立其前，如是恭敬為王作禮。乃至爾時法音蓋王見諸乞者，生大歡喜具大悲愍。假使三千界內俱為轉輪聖王經無數劫所得妙樂過於前說，乃至淨居天王於無際劫行寂靜解脫門亦過前說。善男子！譬若有人唯行愛育，父母兄弟姊妹朋屬男女妻妾時久乖離，後於曠野歘然值遇，更相慰問，極生愛重瞻視無厭。善男子！此法音蓋王亦復如是，見來乞者具大愛樂，心生喜樂發起最上大希有心，乃至於諸乞者生一子想、生父母想，生福田想、善知識想、堅固力想、極難得想、難行能行想、多作想、最上成辦想、近住菩提道想、阿闍梨教誡想。如其來者知眾生性之所承事，平等無礙一切捨施，設棄己身如其所欲。復次選地清淨塗拭莊嚴，捨自利樂等。
[參考] 大方廣佛華嚴經卷第七十二，實叉難陀譯，入法界品第三十九
閻浮提人壽萬歲時，其中有王，名一切法音圓滿蓋，有五百大臣、六萬采女、七百王子；其諸王子皆端正勇健，有大威力。爾時，彼王威德普被閻浮提內，無有怨敵。……
善男子！爾時，彼王見諸乞者，心大歡喜經須臾頃；假使忉利天王、夜摩天王、兜率陀天王，盡百千億那由他劫所受快樂，亦不能及。善化天王於無數劫所受快樂，自在天王於無量劫所受快樂，大梵天王於無邊劫所受梵樂，光音天王於難思劫所受天樂，遍淨天王於無盡劫所受天樂，淨居天王不可說劫住寂靜樂，悉不能及。善男子！譬如有人仁慈孝友，遭逢世難，父母、妻息、兄弟、姊妹竝皆散失，忽於曠野道路之間而相值遇，瞻奉撫對，情無厭足。時，彼大王見來求者，心生歡喜，亦復如是。……
於來乞者，生一子想，生父母想，生福田想，生難得想，生恩益想，生堅固想、師想、佛想。不揀方處，不擇族類，不選形貌，隨有來至，如其所欲，以大慈心，平等無礙，一切普施，皆令滿足：求飲食者，施與飲食；求衣服者，施與衣服；求香華者，施與香華；求鬘蓋者，施與鬘蓋；幢幡、瓔珞、宮殿、園苑、象馬、車乘、床座、被褥、金、銀、摩尼、諸珍寶物、一切庫藏，及諸眷屬、城邑、聚落，皆悉如是普施眾生。
loka-prasāda-anurakṣā-arthaṃ tv āsana-pāda-prakhyālana-karma kurvatā api cetasā strīṣu vā akṣaṇa-prāpteṣu vā vinipatiteṣu bodhisatvena prema-gaurava-abhyāsaḥ kāryaḥ || 但是，為了保護世界的清淨，縱使在清洗座位、腳的時候，菩薩對於女人，或已得、已墮無暇者，內心必須數習關愛、尊重。
uktaṃ hi gaṇḍavyūhe tasya samanantara-niṣaṇṇasya tasmin mahā-siṃha-āsane sarvaḥ sa janakāyo 'bhimukhaḥ prāñjali-sthito 'bhūt | tam eva rājānaṃ namasyamānaḥ ||
因為，在華嚴經中說，當他一坐在大獅子座的時候，所有的群眾，合掌住立其前。 如是恭敬為王作禮。
 pe || sa khalu sarva-dharma-nirnāda-cchatra-maṇḍala-nirghoṣo rājā teṣāṃ yācanakānāṃ saha darśanena ātta-manaska-taro rājñā anena ca trisāhasra-cakra-varti-rājya-pratilābhena asīma-āprāpta-kalpa-paryavasānena |
乃至，爾時一切法音圓滿蓋王，由於見諸乞者，內心更歡喜。而且超過，另一個國王於三千界內得為轉輪聖王，經無數劫（，所得妙樂）。
yāvat śuddha-āvāsa-deva-śānti-vimokṣa-mukha-vihāreṇa aparyanta-kalpa-āvasānena |
乃至超過，淨居天神的寂靜、解脫的最好生活，住在那裡，無邊劫。
tad yathā kulaputra puruṣasya ekānta-tṛṣṇā-caritasya mātā-pitṛ-bhrātṛ-bhaginī-mitra-amātya-jñāti-sālohita-putra-duhitṛ-bhāryā-cirakāla-viyuktasya aṭavī-kāntāra-vipraṇaṣṭasya taddarśana-kāmasya |
善男子！譬若有人唯行貪愛，與父、母、兄弟、姊妹、朋友、眷屬、親里、親戚、男、女、妻妾，長久分離。當他迷失於曠野、稠林的時候，渴望相見。
teṣāṃ samavadhānena mahatī prītir adhyavasānam utpatet taddarśana-avitṛptatayā |
忽然相遇，生大歡喜，瞻視無厭。
evam eva kulaputra rājñaḥ sarvadharmanirnādacchatramaṇḍalanirghoṣasya teṣāṃ yācanakānāṃ saha darśanena mahāprītivegāḥ saṃjātāḥ |
善男子！一切法音圓滿蓋王亦復如是，由於見來乞者，生起大歡喜力。
citta-tuṣṭi-sukham avakrāntaṃ mahāṃś citta-udagratā-vegaḥ prādurbhūto
心生喜樂，心起大踊躍力。
yāvat teṣu sarva-yācanakeṣu eka-putraka-saṃjñā mātā-pitṛ-saṃjñā dakṣiṇīya-saṃjñā kalyāṇa-mitra-saṃjñā varṇa-saṃjñā durlabha-saṃjñā duṣkara-kāraka-saṃjñā bahu-kara-saṃjñā parama-upakāri-saṃjñā bodhi-mārga-upastambha-saṃjñā ācārya-śāstṛ-saṃjñā utpadyeta iti || 乃至，於諸乞者，生一子想、生父母想，生福田想、善知識想、稱讚想、極難得想、難行能行想、多作想、最上成辦想、近住菩提道想、阿闍梨教誡想。
evam anyagata-bhāve satvānām agrato-gamana-upasthāna-ādi-prasaṅge sarva-utsargaṃ smaret | 同樣，在關係他人的情況下，當眾生對其表達尊敬，在行住等事中服侍他，他應該記得：他己經一切捨施給他人。
eṣām eva ayam ātmīyaḥ kāyaḥ | yathā iṣṭam atra vartantām | pṛthivī-śodhana-upalepanādiṣv iva sva-sukha-artham iti | 這個我的身體是屬於他們（眾生的）。隨其所欲，讓他們在個地方（身體）去運用。就像在清淨、塗拭的地面上，為了自己的快樂，隨意地運用。

34. athavā svāmyaprasādabhīteneva tatprasādārthineva tadājñāsaṃpādanā manasi kartavyā | bhagavato 'py upasthānaṃ kurvato 'nyagatyabhāvāt | bhikṣuṇā glānenāṅgīkṛtaṃ ||
[英譯] Or through fear of the Master's displeasure and a desire to please  him, they must resolve to accomplish his commands. For a  Brother being ill once accepted even the service of the Blessed  One, when there was no other way.  
[法護譯] 論曰：若乃主者淨信，則侍從等亦當淨信，教令具足饒益。應如是作意：向來比丘身有疾病，昔佛世尊尚為承事。
athavā svāmy-aprasāda-bhītena iva tatprasāda-arthinā iva tadājñā-saṃpādanā manasi kartavyā | 或由於害怕老師不歡喜，想要取悅他。他們必須專注於完成老師的教導。
bhagavato 'py upasthānaṃ kurvato 'nyagaty-abhāvāt | bhikṣuṇā glānena aṅgīkṛtaṃ || 在沒有其他人的情況下，病比丘同意接受世尊提供的服侍。

35. yathoktaṃ bhikṣuprakīrṇake | bhagavān āha | mā bhāya bhikṣu mā bhāya bhikṣu | ahaṃ te bhikṣūpasthāsyaṃ | āhara bhikṣu cīvarāṇi yāvat te dhopāmi | evam ukte āyuṣmān ānando bhagavantam etad avocat | mā bhagavān etasya glānasyāśucimrakṣitāni cīvarāṇi dhovatu | ahaṃ bhagavan dhoviṣyaṃ | bhagavān āha | tena hy ānanda tvam etasya bhikṣusya cīvarāṇi dhova | tathāgato udakam āsiñciṣyati | atha khalv āyuṣmān ānando tasya glānasya bhikṣusya cīvarāṇi dhovati | bhagavān udakam āsiñcati || pe || atha khalv āyuṣmān ānandas taṃ glānaṃ bhikṣuṃ sādhu ca suṣṭhu cānuparigṛhya bahirdhā haritvā snāpayet | bhagavān udakam āsiñcatīti | āha ca| yān ārādhya mahat tvaṃ virādhya kaṣṭāṃ vipattim āpnoti | prāṇaparityāgair api teṣāṃ nanu toṣaṇaṃ nyāyyaṃ || ete te vai satvāḥ prasādya yān siddham āgatā bahavaḥ | siddhikṣetraṃ nānyat satvebhyo vidyate jagati || ete cintāmaṇayo bhadraghaṭā dhenavaś ca kāmadughāḥ | guruvac ca devateva ca tasmād ārādhanīyās te || kiṃ ca niśchadmabandhūnām aprameyopakāriṇām | satvārādhanam utsṛjya niṣkṛtiḥ kā parā bhavet || śirasā dhārayām āsa purā nātho yathepsitam | jaṭāsvadhyuṣitān satvān bhūtvā yatnena niścalaḥ || bhindanti dehaṃ praviśanty avīcīm yeṣāṃ kṛte tatra kṛte kṛtaṃ syāt || mahāpakāriṣv api tena sarvaṃ kalyāṇam evācaraṇīyam eṣu || svayaṃ mama svāmina eva tāvad yad artham ātmany api nirvyapekṣāḥ | ahaṃ kathaṃ svāmiṣu teṣu teṣu karomi mānaṃ na tu dāsabhāvam || yeṣāṃ sukhe yānti mudaṃ munīndrāḥ yeṣāṃ vyathāyāṃ praviśanti manyum | tattoṣaṇāt sarvamunīndratuṣṭis tatrāpakāre 'pakṛtaṃ munīnāṃ || ādīptakāyasya yathā samantān | na sarvakāmair api saumanasyam | satvavyathāyām api tadvad eva na prītyupāyo 'sti mahākṛpāṇām || tasmān mayā yajjanaduṣkhanena | duṣkhaṃ kṛtaṃ sarvamahādayānāṃ | tad adya pāpaṃ pratideśayāmi yatkheditās te munayaḥ kṣamantām || ārādhanāyādya tathāgatānāṃ sarvātmanā dāsyam upaimi loke | kurvantu me mūrdhni padaṃ janaughāḥ nighnantu vā tuṣyatu lokanāthāḥ || ātmīkṛtaṃ sarvam idaṃ jagat taiḥ kṛpātmabhir naiva hi saṃśayo 'tra | dṛśyantae ete nanu satvarūpās | tae eva nāthāḥ kim annādaro 'tra || tathāgatārādhanam etad eva svārthasya saṃsādhanam etad eva | lokasya duṣkhāpaham etad eva tasmān mamāstu vratam etad eva || yathaiko rājapuruṣaḥ pramathnāti mahājanaṃ | vikaroti na śaknoti dīrghadarśī mahājanaḥ || yasmān naiva sa ekākī tasya rājabalaṃ balaṃ | tathā na durbalaṃ kaṃcid aparāddhaṃ vimānayet || yasmān narakapālāś ca kṛpāvantaś ca tadbalaṃ | tasmād ārādhayet satvān bhṛtyaś caṇḍanṛpaṃ yathā || kupitaḥ kiṃ nṛpaḥ kuryād yena syān narakavyathā | yatsatvadaurmanasyena kṛtena hy anubhūyate || tuṣṭaḥ kiṃ nṛpatir dadyād yad buddhatvasamaṃ bhavet | yat satvasaumanasyena kṛtena hy anubhūyate || āstāṃ bhaviṣyadbuddhatvaṃ satvārādhanasaṃbhavaṃ | ihaiva saubhāgyayaśaḥ sausthityaṃ kiṃ na paśyasi || prāsādikatvam ārogyam prāmodyaṃ cirajīvitaṃ | cakravartisukhaṃ sphītaṃ kṣamī prāpnoti saṃsaran || maitrāśayaś ca yat pūjyaḥ satvamāhātmyam eva tat | buddhaprasādād yat puṇyaṃ buddhamāhātmyam eva tat ||
[英譯] As it is said in the bhikṣuprakīrṇaka : " The Blessed One  said : ' Fear not, Brother, fear not, Brother ; I will serve you,  Brother. Give me your robes while I wash them.' When he  had thus spoken, the Elder Ananda said to the Blessed One,  ' Let not the Blessed One wash the dirt-smeared robes of this  sick man ; I will wash them, Blessed One.' The Blessed One  said, ' Well, Ananda, you wash the robes of this Brother ; the  Tathagata will pour the water.' Then [155] indeed Elder  Ananda washed the robes of that sick man, and the Blessed  One poured the water. . . . Then indeed Elder Ananda would  take the sick Brother outside with all care, and wash him, and  the Blessed One poured the water. And he said : ' Is it not  usual to gratify, even at the cost of one's life, those from whom  one receives advancement if they are pleased, and if displeased,  terrible misfortune ? And indeed those beings by pleasing  whom many have come to happiness there is no other  sphere of happiness for creatures in the world. These are  magic jewels, lucky bowls, wishing-cows, and therefore they  are to be propitiated like a teacher or a deity. Moreover, what  better repayment could there be for sincere friends and incomparable helpers if you relinquish the propitiation of  creatures ? Of old the lord bore on his head, as they desired,  the people fixed in his hair, having become a mountain by his  effort : for their sake the Buddhas break their bodies, and  enter hell ; acting for these we should really act for the Buddha ;  therefore we must do all good, even to those who do great harm.  How can I show pride to just those my masters, and not be  their servant, for whose sake the Masters are heedless of their  own selves ? [156] "Those in whose happiness great sages take joy,  at whose pain they fall into distress by pleasing of them comes  the pleasure of all great sages, in harming them harm is done  to the sages. As there is no satisfaction, even by fulfilling all  desires, for one whose body is all ablaze, just so when living  creatures are in pain there is no means of pleasure for men of  great pity. Therefore I declare this day this sin, that harm  done to the world is done to those of great mercy, with which   afflicted let the sages have compassion. This day for the  propitiation of the Tathagatas, I undertake service to the  world with my whole being. Let the multitudes put their foot  on my head, or let them kill me ; let the lord of the world be  pleased. They have identified themselves with all the world,  these beings of mercy, there is no doubt of that ; indeed, they  are seen in the form of beings : these are the only lords : why  show disrespect to them ? Just this is the propitiation of the  Tathagatas, just this is the accomplishment of one's own good,  just this is the removal of the world's trouble ; therefore let  me do just this. As one King's man handles a great multitude  roughly, but the multitude seeing afar dares not show hostile  feeling, because he is not alone, the King's strength is his :  so one should not contemn one who does wrong because he is  weak, since the guardians of hell and the men of pity are his  strong army. Therefore one should propitiate living beings, as  a servant does a cruel king. What could an angry king do to  cause such pain as hell can cause, which is attained by unkindness done to living creatures ? [157] What could a gratified king  give that should be equal to Buddhahood, which is attained  by kindness done to living creatures? Without mentioning  Buddhahood, which should be produced from propitiation of  living beings, do you not see that even in this life there is  happiness, glory, and comfort ? Amiability, health, glad-  someness, long life, the bliss of imperial rule, prosperity, these  the merciful man gets in his transmigrations. To be a venerable  refuge for friends is the dignity of living creatures ; the merit  that comes from pleasing the Buddhas is the Buddha's dignity."
[法護譯] 如《比丘雜誦律》云：佛言：佛子！汝勿嫌棄是病比丘。我於比丘中尊尚為承事，持此病比丘衣乃至洗盥。如是言已，時具壽阿難陀白佛言：世尊！如來勿應洗此病比丘衣，覆不淨故，我當為洗。佛告阿難：汝應洗此病比丘衣，如來當以親手盥水。爾時具壽阿難陀於病者比丘為浣彼衣，如來尚以親手盥水。乃至總略，時具壽阿難陀如彼病比丘所唱言：善哉！汝當為起，我今侍汝於外。出外住已，如來亦復親手盥水，語阿難言：
汝廣大承事，濟度生歡喜，為憂苦損惱，捨離於眾生。    
若人此淨信，成就良福田，所有世間中，非餘眾生類。    
譬如意賢瓶，欲悕醇乳汁，尊重彼天言，是故生恭敬。    
亦如新婦法，承事無暫捨，救無量眾生，後當獲出離。    
又若現前尊，任持於頂上，置眾生髻中，一心故無動。    
設墮阿鼻獄，若今造當造，諸廣大度門，脩行如是善。    
自我為主宰，我義不可得，於彼彼造作，不為慢所使。    
喜樂淨諸根，苦故入煩惱，由喜默諸根，為作斯化度。    
眾生若在苦，舉身如焰然，於諸欲悅意，有方便憐愍。    
愍諸造苦者，故我求是苦，若倦於忍默，如罪當懺悔。    
設於世尊所，頂足俱散壞，我捨諸世間，承事如來故。    
我造諸眾生，憐愍無疑惑，見如是等人，由何不尊敬？    
我親事如來，正成於自利，為除世間苦，故我持淨戒。    
假若一強人，摧壞於大眾，願長覩眾生，使無能作者。    
又若眾強人，一一如王力，況無如是威，何容行酷罰？    
設逢暴主時，治官獄卒等，力行悲愍心，拯濟於群有。    
極怒何所為？寧同地獄苦；若惱逼眾生，造此亦當受。    
大喜何所施，豈容獲正覺？若悅豫眾生，造此亦當受。    
汝後當作佛，出濟諸眾生。云何不暫觀，現住稱讚者，
巍昂清淨身，及壽量長遠，逮得生死忍，轉輪王妙樂。    
若慈心供養，名大身眾生，以佛淨福報，為佛大身者。
[參考]摩訶僧祇律卷第二十八，東晉天竺三藏佛陀跋陀羅共法顯譯，明雜誦跋渠法之六
佛語比丘：汝莫憂惱，我當伴汝。佛語比丘：取衣來，我為汝浣。爾時阿難白佛言：置，世尊！是病比丘衣，我當與浣。佛語阿難：汝便浣衣，我當灌水。阿難即浣，世尊灌水，浣已日曝。時阿難抱病比丘舉著露地，除去糞穢，出床褥諸不淨器，水灑房內，掃除已巨磨塗地，浣曬床褥，更織繩床敷著本處。澡浴病比丘，徐臥床上。
[參考]菩提行經卷第二，天息災譯，菩提心忍辱波羅蜜多品第四
大意於有情，慈心而供養，發心如佛福，如佛福可得。...
於自之眷屬，不能起利行，於他之奉事，不作得何過。
破壞身入無間獄，若彼作已我復作，廣大心爲彼一切，如是常行於善事。
喻世人為自在主，由於己事不稱情。云何而為彼作子，我作非彼奴僕性。
喻佛入苦而無苦，如得快樂復歡喜。要歡喜彼一切佛，佛喜為彼能此作。
如身煩惱而普有，欲一切乏悉充足。於有情苦亦復然，我無方便空悲慜。
是故此苦我遠離，救一切苦興大悲。先嬈惱於忍辱人，彼罪我今而懺悔。
我今奉事於如來，同於世間諸僕從。眾人足蹈我頂上，受之歡喜而同佛。
世間一切賤能作，以悲慜故無有礙。見此一切無比色，彼如是尊誰不敬。
如是為奉於如來，如是為自利成就。如是為除世苦惱，如是我今乃出家。
譬如一王人，能調伏大眾。眾非一能調，以長親王故。
彼一而非獨，蓋有王之力。制斷不怯劣，亦無有過失。
悲慜心住忍，力若地獄卒。將護於有情，如事以惡王。
瞋非王所令，如彼地獄苦。煩惱於有情，彼苦而自受。
喜非王所與，如得於佛等。善心於有情，此心何不受。
將護於有情，後當得成佛。見感尊重稱，此善何不見。
無病復端嚴，快樂而長命。富貴作輪王，斯皆從忍得
yathā uktaṃ bhikṣu-prakīrṇake | 如在比丘雜誦律中說。
bhagavān āha | mā bhāya bhikṣu mā bhāya bhikṣu | ahaṃ te bhikṣu upasthāsyaṃ |
佛語：比丘！汝莫憂惱。比丘！汝莫憂惱。比丘！我將會服侍（幫助）你。
āhara bhikṣu cīvarāṇi yāvat te dhopāmi | 比丘！把衣服給我，乃至我為你洗衣服。
evam ukte āyuṣmān ānando bhagavantam etad avocat | 如是言已，具壽阿難陀白佛言。
mā bhagavān etasya glānasya aśuci-mrakṣitāni cīvarāṇi dhovatu | ahaṃ bhagavan dhoviṣyaṃ | 如來不要洗這位病比丘衣，不淨所染污。世尊！我將為他洗衣服。
bhagavān āha | tena hy ānanda tvam etasya bhikṣusya cīvarāṇi dhova | tathāgato udakam āsiñciṣyati | 佛說：好，阿難！汝洗這位病比丘的衣服。我來灌水。
atha khalv āyuṣmān ānando tasya glānasya bhikṣusya cīvarāṇi dhovati | bhagavān udakam āsiñcati || 之後，具壽阿難陀洗這位病比丘的衣服，世尊灌水。
pe || atha khalv āyuṣmān ānandas taṃ glānaṃ bhikṣuṃ sādhu ca suṣṭhu ca anuparigṛhya bahirdhā haritvā snāpayet | bhagavān udakam āsiñcati iti |
乃至總略，之後，具壽阿難陀適當地照顧這位病比丘，帶他到外面，如來亦復親手灌水。
āha ca| 世尊語：
1)yānārādhya mahattvaṃ virādhya kaṣṭāṃ vipattim āpnoti | 從這些人身上，他可以獲得大的進展，不管這些人是應該尊敬的，或是你不歡喜的，或是受殘酷的災難。
prāṇa-parityāgair api teṣāṃ nanu toṣaṇaṃ nyāyyaṃ ||
縱使以捨離生命，他們的歡喜絕對不是平常的。
2)ete te vai satvāḥ prasādya yān siddham āgatā bahavaḥ |
這些眾生確實在滿足他們之後，許多人已經成就。
siddhi-kṣetraṃ na anyat satvebhyo vidyate jagati ||
在這個世間中，除了眾生之外，沒有其他成就（快樂）的福田。
3)ete cintā-maṇayo bhadraghaṭā dhenavaś ca kāma-dughāḥ |
這些是如意寶石、賢瓶、如欲牛。
guruvac ca devatā iva ca tasmād ārādhanīyās te ||
因此，應該尊重他們，如老師或天神。
4)kiṃ ca niśchadma-bandhūnām aprameya-upakāriṇām |
又，對於真誠的親屬，以及無可量的協助者而言，
satva-ārādhanam utsṛjya niṣkṛtiḥ kā parā bhavet || cf.入行6.119.
捨棄眾生的歡喜之後，什麼是較好的報答？（捨棄眾生的歡喜之後，對於真誠的親屬，以及無可量的協助者而言，又有什麼是較好的報答呢？歡喜是最好的回報）
 5)śirasā dhārayām āsa purā nātho yathā īpsitam |
很久以前，保護者愉快地，以頭任持。
jaṭā-svadhyuṣitān satvān bhūtvā yatnena niścalaḥ ||
安住於髻中的眾生，精勤故，變成不動。
6)bhindanti dehaṃ praviśanty avīcīm yeṣāṃ kṛte tatra kṛte kṛtaṃ syāt ||
為了他們（眾生）的緣故，諸佛捨身，進入無間地獄。為了佛陀的緣故，我們應該這樣做。
mahā-apakāriṣv api tena sarvaṃ kalyāṇam eva ācaraṇīyam eṣu || cf.入行6.120.
縱使對於那些重大傷害我的人，因此，對於這些人，我們必須行一切善。
7)svayaṃ mama svāmina eva tāvad yad-artham ātmany api nirvyapekṣāḥ |
為了他們的緣故，諸佛自己本身不顧惜他們自己。
ahaṃ kathaṃ svāmiṣu teṣu teṣu karomi mānaṃ na tu dāsabhāvam || cf.入行6.121.
我如何於彼彼主人家表現出傲慢？而不是像個僕役呢？
8)yeṣāṃ sukhe yānti mudaṃ muni-indrāḥ yeṣāṃ vyathāyāṃ praviśanti manyum |
若（眾生）進入快樂中，諸佛歡喜。若（眾生）進入苦惱中，諸佛憂悲。
tat-toṣaṇāt sarva-muni-indra-tuṣṭis tatra apakāre 'pakṛtaṃ munīnāṃ || cf.入行6.122. 由於令眾生歡喜，諸佛歡喜。冒犯於彼，就是冒犯諸佛。
9)ādīpta-kāyasya yathā samantān | na sarva-kāmair api saumanasyam |
譬如有人全身著火，縱使以一切五欲（來取悅他），也不能令其喜悅。
satva-vyathāyām api tadvad eva na prīty-upāyo 'sti mahā-kṛpāṇām || cf.入行6.123.
當眾生處在苦惱中，就如同彼一樣，對於大悲心的人而言，沒有令其歡喜的方法（不會歡喜）。
10)tasmān mayā yaj-jana-duṣkhadena | duṣkhaṃ kṛtaṃ sarva-mahā-dayānāṃ |
因此，我給與那些眾生痛苦，就是給與一切大慈憫者痛苦。
tad adya pāpaṃ pratideśayāmi yat-kheditās te munayaḥ kṣamantām || cf.入行6.124.
今天，我懺悔這個過失。希望因此受苦的那些牟尼能原諒我。
11)ārādhanāya adya tathāgatānāṃ sarva-ātmanā dāsyam upaimi loke |
今日，為了令諸如來歡喜，以我整個身體，對於世間提供服務。
kurvantu me mūrdhni padaṃ jana-oghāḥ nighnantu vā tuṣyatu loka-nāthāḥ ||cf.入行6.125. 讓群眾以腳踏在我的頭頂，或讓他們殺害我，願世界怙主歡喜。
12)ātmī-kṛtaṃ sarvam idaṃ jagat taiḥ kṛpā-ātmabhir na eva hi saṃśayo 'tra |
諸悲憫者以一切眾生為自己，這是沒有任何疑問。
dṛśyanta ete nanu satva-rūpās | ta eva nāthāḥ kim anādaro 'tra ||cf.入行6.126.
他們以眾生的型態被看見，他們確實是怙主，為何不尊敬他們呢？
13)tathāgata-ārādhanam etad eva sva-arthasya saṃsādhanam etad eva |
此確實（或惟獨此）令諸佛歡喜。此確實成就自利。
lokasya duṣkha-apaham etad eva tasmān mama astu vratam etad eva || cf.入行6.127.
此確實是除世間苦。因此，願此確實是我的律儀。    
14)yathā eko rāja-puruṣaḥ pramathnāti mahā-janaṃ |
譬如有位屬於國王的人，惱怒大眾。
vikaroti na śaknoti dīrgha-darśī mahā-janaḥ || cf.入行6.128.
看得深遠的大眾，不敢報復。
15)yasmān na eva sa ekākī tasya rāja-balaṃ balaṃ |
因為，他不是一個人，他的力量，就是國王的力量。
tathā na durbalaṃ kaṃcid aparāddhaṃ vimānayet || cf.入行6.129.
同樣的，他不應該輕視任何犯錯、無力的人。
16)yasmān naraka-pālāś ca kṛpāvantaś ca tadbalaṃ |
因為，諸獄卒與諸慈憫者就是他的力量。
tasmād ārādhayet satvān bhṛtyaś caṇḍanṛpaṃ yathā || cf.入行6.130.
因此，應該令眾生歡喜，猶如僕人侍奉暴主。
17)kupitaḥ kiṃ nṛpaḥ kuryād yena syān naraka-vyathā |
忿怒的國王做的事情（產生的苦惱），如同地獄的苦惱。
yat-satva-daurmanasyena kṛtena hy anubhūyate || cf.入行6.131.
若於眾生不和善的人，也會承受這樣的苦惱。
18)tuṣṭaḥ kiṃ nṛpatir dadyād yad buddhatva-samaṃ bhavet |
喜悅的國王做的事情（產生的快樂），如同成佛的快樂。
yat satva-saumanasyena kṛtena hy anubhūyate || cf.入行6.132.    
若於眾生和善的人，也會承受這樣的悅豫。
19)āstāṃ bhaviṣyad-buddhatvaṃ satva-ārādhana-saṃbhavaṃ |
未來成佛的事，是由令眾生歡喜生起的。
iha eva saubhāgya-yaśaḥ sausthityaṃ kiṃ na paśyasi || cf.入行6.133.
你為何看不出來就在這一生，（令眾生歡喜也會生起）快樂、聲譽、安適？
20)prāsādikatvam ārogyam prāmodyaṃ cira-jīvitaṃ |
cakravarti-sukhaṃ sphītaṃ kṣamī prāpnoti saṃsaran || cf.入行6.134.
當正在輪迴中的時間，這位有堅忍的人能得到端嚴、無病、喜悅、長壽、轉輪王妙樂、成功。
21)maitrā-āśayaś ca yat pūjyaḥ satva-māhātmyam eva tat |
慈心供養（有情），這惟獨是有情的尊貴（悲田的原故）。
buddha-prasādād yat puṇyaṃ buddha-māhātmyam eva tat || cf.入行6.115.
因為於佛陀淨信，而生起的福德，這惟獨是佛陀的尊貴（福田之故）。

36.ata eva hi candrapradīpasūtre maitrībhāvaphalam udbhāvitam | yāvanti pūjāṃ bahuvidha aprameyāḥ | kṣetraṃ śateṣu niyuta ca bimbareṣū | tāṃ pūja kṛtvā atuliyanāyakānāṃ | saṃkhyākalāpī [doubtful] na bhavati maitracitte || tasmād evaṃvidheṣu mahādakṣiṇīyeṣūnnatiṃ varjayet sadā | eṣā connatir ayoniśomanaḥkārāt saṃbhavatīti ||
[英譯] For this reason in the Candrapradipa Sutra the fruit of  friendliness is made clear. All the various and infinite  worship in a thousand millions of universes, if all this worship  be done to the incomparable lords, it is not equal to a merciful  heart."   Therefore one should always eschew pride towards such  persons, worthy of the greatest gifts : and that pride arises  from inaccurate thinking.
[法護譯] 論曰：修慈心觀。如《月燈經》云：乃至供養無量無數百千萬億不可稱量歌羅頻婆羅等諸佛剎土，如是供養已，不如以一慈心如是次第供養恭敬，常得遠離高舉、不如理作意。
[參考]月燈三昧經卷第七
女人聞讚彼寶國，若生增上信樂意，便獲男子聰慧身，能往遊於億佛剎。
那由他億佛剎中，所有種種供佛具，悉以供養於諸佛，不及慈心一少分。
ata eva hi candrapradīpasūtre maitrībhāvaphalam udbhāvitam |
因此，確實在月燈經中，已闡明修習慈心的果報。
yāvanti pūjāṃ bahuvidha aprameyāḥ | kṣetraṃ śateṣu niyuta ca bimbareṣū | tāṃ pūjā kṛtvā atuliya-nāyakānāṃ | saṃkhyā-kalāpī [doubtful] na bhavati maitracitte || 乃至許多種類、無量的供養，在百、百萬、十兆的剎土，供養不可稱量諸佛之後，總合成一束，不如一慈心。（佛光大辭典：頻婆羅，古代印度數量名。意譯為十兆。）
tasmād evaṃvidheṣu mahādakṣiṇīyeṣu unnatiṃ varjayet sadā | eṣā ca unnatir ayoniśo-manaḥ-kārāt saṃbhavati iti || 因此，於如是種類值得最大的施與者，應該常常遠離高舉，以及由不如理作意所生起的高舉。

37. tasyānnavatāre yatnaḥ kāryaḥ | yathoktaṃ ratnameghe | kathaṃ ca kulaputra bodhisatvo 'yoniśomanaḥkārāpagato bhavati | iha bodhisatva ekākī rahogataḥ pravivekasthito naivaṃ cittam utpādayati | ahaṃ asaṃkīrṇavihārī | ahaṃ pravivekasthitaḥ | ahaṃ pratipannas tāthāgate dharmavinaye | ye tv anye śramaṇā vā brāhmaṇā vā sarve te saṃkīrṇavihāriṇaḥ | saṃsargabahulā uddhurās tāthāgatād dharmavinayāt || evaṃ hi bodhisatvo 'yoniśomanaḥkārāpagato bhavati || punar atraivoktam | iha bodhisatvo vīryam ārabhamāṇo na tan mahad vīryam āsvādayati | na ca tena vīryeṇātmānam utkarṣayati | na parān paṃsayati | tasyaivaṃ bhavati | ko hi nāma saprajñajātīyaḥ svakarmābhiyuktaḥ parāṃś codayet || evaṃ hi bodhisatvo 'nnunnatavīryo bhavati ||
[英譯] Effort must be made to avoid the occurrence of this. As  it is said in the Ratnamegha : " And how, young sir, does a  Bodhisatva avoid inaccurate thinking ? In this case it never  even comes into the mind of the Bodhisatva when alone, in  secret, in solitude, to think, I am not in a crowd, I am  in solitude, I live in conformity with the Tathagata's  Discipline of the Law ; but other ascetics or brahmans all live  in a crowd ; they mix with many people, and they are without  the Discipline of the Tathagata's Law.' [158] Thus the  Bodhisatva avoids inaccurate thinking."   Again in the same place it is said : "In this case the  Bodhisatva while attaining strength does not take relish in  that mighty strength, and does not uplift himself by that  strength, nor treat others injuriously. And this is his thought : Who would blame others, being wise of nature and devoted  to his own business ? ' Thus the Bodhisatva is not uplifted by  his strength."
[法護譯] 論曰：一心人解是事。如《寶雲經》說：善男子！云何菩薩不如理作意？為是菩薩獨處閑靜住無雜亂，發如是心：我由獨處閑靜住無雜亂故，唯我能順如來法律。汝諸沙門婆羅門等皆住雜亂，於輪迴行多所耽著，不能隨順如來法律。是為菩薩得不如理作意。彼經復說：菩薩起精進時，於此精進不拒教誨，謂不自矜己德亦不陵蔑他人，如是名為善惠發生。然於自所脩習亦求他誨，如是菩薩得謙下精進。
[參考]寶雲經卷第一
云何名菩薩除不善覺？住於空靜阿練若處作如是念：我今遠離於憒閙處，在閑靜地履行佛教。諸餘
沙門、婆羅門親近憒閙，多有擾亂，遠離佛教。是名菩薩除不善覺。
tasya anavatāre yatnaḥ kāryaḥ | yathā uktaṃ ratna-meghe |
必須努力於不落入這種情況。如在寶雲經中說。
kathaṃ ca kulaputra bodhisatvo 'yoniśo-manaḥ-kāra-apagato bhavati |
善男子！菩薩如何遠離不如理作意？
iha bodhisatva ekākī rahogataḥ praviveka-sthito na evaṃ cittam utpādayati |
在這個情況下，菩薩獨處閑靜，遠離而住，不發如是心。
ahaṃ asaṃkīrṇa-vihārī | ahaṃ pravivekasthitaḥ | ahaṃ pratipannas tāthāgate dharma-vinaye | ye tv anye śramaṇā vā brāhmaṇā vā sarve te saṃkīrṇa-vihāriṇaḥ | saṃsarga-bahulā uddhurās tāthāgatād dharma-vinayāt || 我住無雜亂，遠離而住，我與如來法律相符合。但是其他諸沙門或婆羅門等皆住雜亂，與眾多人混合在一起住，捨棄如來法律。
evaṃ hi bodhisatvo 'yoniśo-manaḥkāra-apagato bhavati || 如是為菩薩遠離不如理作意。
punar atra eva uktam | iha bodhisatvo vīryam ārabhamāṇo na tan mahad vīryam āsvādayati | 彼經復說：在這個情況下，菩薩正起精進的時候，於此大精進不味著。
na ca tena vīryeṇa ātmānam utkarṣayati | na parān paṃsayati |  
而且，不以此精進，自矜己德，亦不陵蔑他人。
tasya evaṃ bhavati | ko hi nāma saprajña-jātīyaḥ sva-karma-abhiyuktaḥ parāṃś codayet || evaṃ hi bodhisatvo 'nunnata-vīryo bhavati || 他如是思惟：生性聰明、專注於自己的事情的人，誰會去責備別人？因為，菩薩如是不因精進而高慢。

38. eṣa tu puṇya-rakṣāyāḥ saṃkṣepo yad bodhi-pariṇāmanā ||tathā hy uktam āryākṣayamatisūtre | na hi bodhipariṇāmitasya kuśalamūlasyāntarā kaścit parikṣayo yāvad bodhimaṇḍaniṣadanāt | tad yathāpi nāma bhadanta śāradvatīputra mahāsamudrapatitasyodakabindor nāntarāsti kṣayo yāvan na kalpaparyavasāna | iti || iti śikṣāsamuccaye bhogapuṇyarakṣā saptamaḥ paricchedaḥ ||
[英譯] The essence of the Preservation of Merit is the application  of merit to Enlightenment. For thus it is said in the holy Akshayamati Sutra : " When  merit has been applied to enlightenment, there is no  interruption in the root of good till he be seated under the  Botree : that is to say, friend Saradvatiputra, when the  water-drop has fallen into the mighty ocean, there is nothing  in the way to hinder it before the end of the age."   
[法護譯] 論曰：已略說此護受用福。若迴向菩提，如《無盡意經》云：佛言：舍利子！若人以少善根迴向菩提，乃至坐菩提場終無散滅。譬如一渧之水墮大海中，乃至住劫邊際終無散滅。
[參考]大方等大集經卷第二十八，宋涼州沙門智嚴共寶雲譯，無盡意菩薩品第十二之二
云何菩薩修習無盡？如所發起一切善心，常願菩提，是名菩薩修集無盡。何以故？以諸善根迴向阿耨多羅三藐三菩提，初無盡故。舍利弗！譬如天雨，一渧之水墮大海中，其渧雖微終無滅盡。菩薩善根願向菩提，亦復如是無有滅盡。
eṣa tu puṇya-rakṣāyāḥ saṃkṣepo yad bodhi-pariṇāmanā ||
但是這個守護福德的要義就是回向菩提。
tathā hy uktam āryākṣayamatisūtre | 因為，如在聖無盡意經中說。
na hi bodhi-pariṇāmitasya kuśala-mūlasya antarā kaścit parikṣayo yāvad bodhi-maṇḍa-niṣadanāt | 因為，當已經迴向菩提的善根的時候，善根沒有任何的損減，乃至坐菩提場。
tad yathā api nāma bhadanta śāradvatīputra mahā-samudra-patitasya udaka-bindor na antarā asti kṣayo yāvan na kalpa-paryavasāna | iti || 賢者！śāradvatīputra！那也就是說，譬如一渧之水墮大海中，乃至住劫邊際，終無散滅。
iti śikṣāsamuccaye bhogapuṇyarakṣā saptamaḥ paricchedaḥ ||

[VIII. pāpaśodhana] 清淨品第八
pāpaśodhanaṃ aṣṭamaḥ paricchedaḥ |

1. uktā trayāṇām apy ātmabhāvādīnāṃ rakṣā | śuddhir adhunā vaktavyā | kim artham |śodhitasyātmabhāvasya bhogaḥ pathyo bhaviṣyati | samyaksiddhasya bhaktasya niṣkaṇasyeva dehinām ||
[英譯] So much for the protection of the person and what follows : our subject is now Purification, for this reason :   " When once the frame is purified  It will be wholesome to enjoy  For beings, if 'tis fully good.  Like rice without or speck or taint.'    
[法護譯] 論曰：護身等說有三種清淨，今當說是義。云何謂己身受用清淨俱獲安隱？若人於身示現淨飲食，成熟正等菩提。
uktā trayāṇām apy ātmabhāva-ādīnāṃ rakṣā | 已說護身等三種（身、福、受用）。
śuddhir adhunā vaktavyā | 清淨今當說。
kim artham | śodhitasya ātmabhāvasya bhogaḥ pathyo bhaviṣyati |
什麼道理呢？當己身已經清淨的時候，受用將是健全的。
samyak-siddhasya bhaktasya niṣkaṇasya iva dehinām ||
對於眾生而言，猶如完全成就的飲食，沒有任何汙點。

2. yathoktam āryatathāgataguhyasūtre | yāni ca tāni mahānagareṣu mahāśmaśānāni bhavanty annekaprāṇiśatasahasrākīrṇāni | tatrāpi sa bodhisatvo mahāsatvo mahāntam ātmabhāvaṃ mṛtaṃ kālagatam upadarśayati | tatra te tiryagyonigatāḥ satvā yāvad arthaṃ māṃsaṃ paribhujyāyuḥparyante mṛtāḥ kālagatāḥ sugatau svargaloke deveṣūpapadyante | sa caiva teṣāṃ hetur bhavati yāvat parinirvāṇāya | yad idaṃ | tasyaiva bodhisatvasya pūrvapraṇidhānapariśuddhyā | yena dīrgharātram evaṃ praṇidhānaṃ kṛtaṃ | ye me mṛtasya kālagatasya māṃsaṃ paribhuñjīran | sa eva teṣāṃ hetur bhavet svargotpattaye yāvat parinirvāṇāya tasya śīlavataḥ | ṛdhyati cetanā | ṛdhyati prārthanā | ṛdhyati praṇidhānam iti || punar atraivoktaṃ | sa dharmakāyaprabhāvito darśanenāpi satvānām arthaṃ karoti | śravaṇenāpi sparśanenāpi satvānām arthaṃ karoti | tad yathāpi nāma śāntamate jīvakena vaidyarājena sarvabhaiṣajyāni samudānīya bhaiṣajyatarusaṃhātam ayaṃ dārikārūpaṃ kṛtaṃ prāsādikaṃ darśanīyaṃ sukṛtaṃ suniṣṭhitaṃ suparikarmakṛtaṃ | sāgacchati gacchati tiṣṭhati niṣīdati śayyāṃ ca kalpayati | tatra ye āgacchanty āturā mahātmāno rājāno vā rājamātrā vā śreṣṭhigṛhapatyamātyakoṭṭarājāno vā | tān sa jīvako vaidyarājas tayā bhaiṣajyadārikayā sārddhaṃ saṃyojayati | teṣāṃ samanantarasaṃyogam āpannānāṃ sarvavyādhayaḥ prasrabhyante 'rāgāś ca bhavanti sukhino nirvikārāḥ | paśya śāntamate jīvakasya vaidyarājasya laukikavyādhicikitsājñānaṃ yady anyeṣāṃ vaidyānāṃ saṃvidyate | evam eva śāntamate tasya dharmakāyaprabhāvitasya bodhisatvasya yāvantaḥ satvāḥ strīpuruṣadārakadārikā rāgadoṣamohasaṃtaptāḥ kāyaṃ spṛśanti | teṣāṃ saṃspṛṣṭamātrāṇāṃ sarvakleśāḥ prasrabhyante vigatasaṃtāpaṃ ca kāyaṃ saṃjānanti || yad idaṃ tasyaiva bodhisatvasya pūrvapraṇidhānasupariśuddhatvāt | etadartham ātmabhāvaḥ śodhyaḥ ||
[英譯] As it is said in the holy Tathagataguhya Sutra : " The great  cemeteries that are found in large cities, filled with many  hundreds of thousands of living creatures even there the  Bodhisatva, the Great Being, shows his mighty person when  dead and his day done. [159] There those who are born as  animals, after eating his flesh as long as it suited them, at the  end of their lives dead and gone, enter into happiness in heaven  amongst the gods. And he alone is the cause of this to them,  even unto Nirvana : that is, by the purification coming from  his former devotion. He who for long time should pray for  those who should eat his flesh after death, he would be to  them a cause of being born in heaven until the Nirvana of this  virtuous person. His intention is accomplished, his petition  is fulfilled, his prayer is heard."   Again it is said in the same : " When he is penetrated by  the Law-Body, just by showing it he works good to living  beings, just by hearing and touch he works their good ; just as,  O Santamati, when Vaidyaraja was alive after perfecting all   medicines, he made the shape of a girl i composed of a collection  of all medicinal trees, pleasant, beautiful, well made and put  together, well completed ; she went to and fro, stood, sat  down, slept. All sick persons who came, mighty kings or those  in authority, men of rank, householders, courtiers, feudal  princes, Vaidyaraja when alive used to unite with this medicine-  girl : and no sooner was their union consummated with her,  than all their infirmities oozed out of them, and they became  whole and happy and without blemish. See, Santamati, how  Vaidyaraja in life had knowledge to cure all the ills of the world,  and see if other physicians have the like. Just so, Santamati,  when the Bodhisatva has the Law-Body, all beings women,  men, boys, girls distressed by passions, faults, delusion, who  touch his body, no sooner do they touch it than all their  passions are calmed and they feel that the distress has left  their bodies ; that is, by the purity that comes from this  Bodhisatva's former devotion. For this reason the person  must be purified."  
[法護譯] 如《祕密大乘經》云：復次菩薩於大城邑大塚壙間，以無數百千眾生充滿其中。而菩薩摩訶薩示死滅相，現旁生趣大身眾生，乃至令食身肉，於命終時得生天界及餘善趣。以是因緣，乃至最後入於涅盤。所謂菩薩宿願清淨，於此長夜酬其宿願作利益事，臨命終時令食身肉，以是因緣得生天界，乃至最後入於涅盤。謂若成就持戒、成就思惟、成就希求，宿願如是。彼經復說：現法身光為諸眾生作利益事。寂惠當知，譬如活命醫王集諸妙藥擣篩和合成女人相，姝妙端正人所樂見，而善安立施作等事，行住坐臥如其分別。諸有國王王子大臣官長長者居士而或來詣活命醫王，時彼妙藥所成女人相與給侍。由給侍故，一切輕安得無病惱。佛言：寂惠！汝且觀是活命醫王，深植妙樂除世間病，然餘醫師無有是智。寂惠！現法身光菩薩亦復如是，乃至男子女人童男童女及餘眾生，為貪瞋癡遍觸其身熾然燒煮，若彈指頃，一切煩惱遠離燒煮、身獲輕安，所謂菩薩宿願極清淨故。
[參考]佛說如來不思議祕密大乘經卷第二，法護等譯，菩薩身密品第一之二。
1)又復菩薩於大國城及諸棄屍林中，見彼無數百千有情普遍充滿，而是菩薩以廣大身現死滅相，令彼先墮畜生趣中諸有情類畜報盡者，取其菩薩所滅身肉而噉食之，食已命終皆得生天，由是因故乃至最後入於涅槃。是故當知，菩薩摩訶薩宿昔願力得清淨已，能於長夜酬其宿願作利益事，願令有情臨命終時，食我身肉得生天界。由此因緣乃至最後入於涅槃，令諸有情成就所思、成就所求、成就願力。
2)寂慧當知，譬如世間耆婆醫王，積集一切勝上之藥，精妙和合成女人相，妙色端嚴而可樂見，如其所應安立施作，若來若去行住坐臥分別事相，亦非分別、非離分別。諸有病者，若國王大臣、若長者居士，來詣耆婆醫王妙藥所成女人之所相與和合，其和合已一切病苦皆得息除，無病輕安而獲快樂。寂慧！汝且觀是耆婆醫王，以善巧智能為世間息除諸病，餘諸醫師無是智力。菩薩所有法身增勝亦復如是，若能如理真實觀者，而彼一切男子女人、童男童女，為貪瞋癡燒然其身。若能如實觀法身者，即能息除一切煩惱，心得輕安身離燒然。是故當知，菩薩宿昔願力清淨，菩薩法身廣大增勝，如實而觀即是菩薩身密清淨。
yathā uktam āryatathāgataguhyasūtre | 如在聖如來祕密大乘經中說。
yāni ca tāni mahā-nagareṣu mahā-śmaśānāni bhavanty aneka-prāṇi-śata-sahasra-ākīrṇāni | 復次，於大城邑中，有大塚壙，無數百千眾生充滿其中。
tatra api sa bodhisatvo mahāsatvo mahāntam ātmabhāvaṃ mṛtaṃ kālagatam upadarśayati | 縱使在那裡，這位菩薩、摩訶薩，令其尊重的身體呈現死亡、命終。
tatra te tiryagyonigatāḥ satvā yāvad arthaṃ māṃsaṃ paribhujya āyuḥparyante mṛtāḥ kālagatāḥ sugatau svarga-loke deveṣu upapadyante | 在那裡，那些旁生趣的眾生，乃至食其有用的肉之後，於壽命的末端，死亡、命終的時候，得生於善趣中，天世界的天神。
sa ca eva teṣāṃ hetur bhavati yāvat parinirvāṇāya |
而且，惟獨他是他們這些眾生的原因，乃至入於涅槃。
yad idaṃ | tasya eva bodhisatvasya pūrva-praṇidhāna-pariśuddhyā |
這就是，惟獨是由於那位菩薩宿願清淨的緣故。
yena dīrgha-rātram evaṃ praṇidhānaṃ kṛtaṃ | ye me mṛtasya kālagatasya māṃsaṃ paribhuñjīran | sa eva teṣāṃ hetur bhavet svarga-utpattaye yāvat parinirvāṇāya tasya śīlavataḥ | 那位菩薩長時間，如是作願：當我死亡、命終的時候，願那些食我肉的眾生，願他惟獨是他們這些眾生的原因，得生天界，乃至這個有戒者入於涅槃。
ṛdhyati cetanā | ṛdhyati prārthanā | ṛdhyati praṇidhānam iti ||
他的思（動機、意向）成就，他的希求成就，他的願成就。
punar atra eva uktaṃ | sa dharma-kāya-prabhāvito darśanena api satvānām arthaṃ karoti | śravaṇena api sparśanena api satvānām arthaṃ karoti | 彼經復說：法身所顯現的他，縱使由於見，能為諸眾生作利益事。縱使由於聞、觸，能為諸眾生作利益事。
tad yathā api nāma śāntamate jīvakena vaidya-rājena sarva-bhaiṣajyāni samudānīya bhaiṣajya-taru-saṃhatam ayaṃ dārikā-rūpaṃ kṛtaṃ prāsādikaṃ darśanīyaṃ sukṛtaṃ suniṣṭhitaṃ suparikarma-kṛtaṃ | sā āgacchati gacchati tiṣṭhati niṣīdati śayyāṃ ca kalpayati | 寂慧！譬如活命醫王，合集諸藥之後，由藥樹和合成女人相，姝妙端正，人所樂見，做的很好，擺放的很穩固，也被好好的莊嚴，她來、去、住、坐、臥。
tatra ye āgacchanty āturā mahātmāno rājāno vā rājamātrā vā śreṣṭhi-gṛhapaty-amātya-koṭṭa-rājāno vā | tān sa jīvako vaidyarājas tayā bhaiṣajya-dārikayā sārddhaṃ saṃyojayati | 諸有病者來到那裡，國王、或享有王權者、或長者、居士、大臣、城王。這位活命醫王，令他們與彼妙藥所成女人相和合。
teṣāṃ samanantara-saṃyogam āpannānāṃ sarvavyādhayaḥ prasrabhyante 'rāgāś ca bhavanti sukhino nirvikārāḥ | 當那些人與其和合的時候，很快一切病苦皆得息除，健康、快樂、無病惱。
paśya śāntamate jīvakasya vaidyarājasya laukika-vyādhi-cikitsā-jñānaṃ yady anyeṣāṃ vaidyānāṃ saṃvidyate | 寂慧！汝觀這位活命醫王有除世間病的知識，然其他的醫師沒有這樣的知識。
evam eva śāntamate tasya dharmakāyaprabhāvitasya bodhisatvasya yāvantaḥ satvāḥ strī-puruṣa-dāraka-dārikā rāga-doṣa-moha-saṃtaptāḥ kāyaṃ spṛśanti |
寂慧！法身所顯現的（擁有法身的）菩薩亦復如是，乃至一切眾生，或女人、男子、童男、童女，為貪、瞋、癡所苦，這些人碰觸菩薩的身體。
teṣāṃ saṃspṛṣṭa-mātrāṇāṃ sarva-kleśāḥ prasrabhyante vigata-saṃtāpaṃ ca kāyaṃ saṃjānanti || 當他們僅碰觸到他，一切煩惱皆得息除，而且他們感受到身體的苦惱盡除。
yad idaṃ tasya eva bodhisatvasya pūrva-praṇidhāna-supariśuddhatvāt | etad-artham ātmabhāvaḥ śodhyaḥ || 這是因為菩薩宿願極清淨故。因為這個理由，自身必須被淨化。

3. kiṃ ca aśodhane doṣam āha |tṛṇachannaṃ yathā śasyaṃ rogaiḥ sīdati naidhate | buddhāṅkuras tathā vṛddhiṃ kleśachanno na gacchati || pratipakṣanirāsena vṛddhyarthaṃ cety abhiprāyaḥ || ātmabhāvasya kā śuddhiḥ | pāpakleśaviśodhanaṃ | saṃbuddhoktyarthasāreṇa | yatnābhāve tv apāyagaḥ ||
[英譯] Moreover, he described the fault that is in impurity. " Even as a crop that's choked by weeds,  Perishes, never flourishing,  So choked by sin, to increase due  A Buddha-scion reaches not.'   [160] The sense is, by the removal of what is antagonistic  for the sake of improvement. " What means, to purify the frame ?  The purging it from ill and sin,  Following all Buddha's word implies,  Strenuously, else to hell we go."   
[法護譯] 論曰：此身清淨義者，譬如苗稼為草所覆而不滋茂，是菩提芽為煩惱覆亦不增勝，若不行對治思惟悕求，何容解脫、令彼增長？汝諸世間一心伺察，罪業清淨則身器清淨，說為正覺。
kiṃ ca aśodhane doṣam āha | 又說：什麼是不清淨的過失？
tṛṇa-channaṃ yathā śasyaṃ rogaiḥ sīdati na edhate | buddha-aṅkuras tathā vṛddhiṃ kleśa-channo na gacchati || 譬如苗稼為草所覆，病倒而不滋茂。同樣的，菩提芽為煩惱覆，亦不增勝。
pratipakṣa-nirāsena vṛddhy-arthaṃ ca ity abhiprāyaḥ ||
這個意思就是，經由捨棄障礙，為了增長進步的緣故。
ātmabhāvasya kā śuddhiḥ | pāpa-kleśa-viśodhanaṃ | saṃbuddha-ukty-artha-sāreṇa | yatna-abhāve tv apāyagaḥ || 什麼是清淨自身？就是罪業、煩惱清淨。依照諸佛的句義，但是，當不努力的情況下，墮於惡趣。

4. tatra pāpaśodhanaṃ caturdharmakasūtre deśitaṃ | caturbhir maitreya dharmaiḥ samanvāgato bodhisatvo mahāsatvaḥ kṛtopacitaṃ pāpam abhibhavati | katamaiś caturbhiḥ | yad uta | vidūṣaṇāsamudācāreṇa pratipakṣasamudācāreṇa | pratyāpattibalena | āśrayabalena ca || tatra vidūṣaṇāsamudācāro 'kuśalaṃ karmādhyacārati tatra tatraiva ca vipratisārabahulī bhavati || tatra pratipakṣasamudācāraḥ kṛtvāpy akuśalaṃ karma kuśale karmaṇy atyarthābhiyogaṃ gataḥ || pratyāpattibalaṃ saṃvarasamādānād akaraṇasaṃvaralābhaḥ || tatrāśrayabalaṃ buddhadharmasaṃghaśaraṇagamanam annutsṛṣṭabodhicittatā ca | subalavatsaṃniśrayeṇa na śakyate pāpenābhibhavituṃ | ebhir maitreya caturbhir dharmaiḥ samanvāgato bodhisatvo mahāsatvaḥ kṛtopacitaṃ pāpam abhibhavatīti ||
[英譯] Here the purging from sin is set forth in the Caturdharmaka  Sutra : " There are four practices, Maitreya, which the Bodhisatva, the Great Being, must use to overcome the accumulation   of sin. And what are these four ? To wit : The practice of  self-reproach, the practice of the opposite, the power of  amendment, the power of a refuge. Here he who practises  self-reproach does an evil deed and at once is full of penitence.  He who practises the opposite even after doing an evil deed  is exceedingly persevering in good. The power of amendment :  by a resolve to abstain he succeeds in abstaining. The power  of a refuge : the taking refuge with Buddha, the Law, and the  Order, not neglecting the thought of enlightenment ; through  this very strong support he cannot be overcome by sin. These,  Maitreya, are the four practices which the Bodhisatva must  have, that Great Being, to overcome the accumulation of sin."
[法護譯] 復次罪清淨者，《四法經》云：佛言：慈氏！若菩薩摩訶薩成就四法，滅先所造久積過罪。何等為四？所謂悔過行、對治行、制止力、依止力。復次悔過行者，於不善業行多所改悔。二對治行者，謂造不善業已，極為善業及餘利益之所對待。三制止力者，由讀誦禁戒得無毀犯。四依止力者，謂歸依佛法僧寶，亦不棄捨菩提之心，由能依止是力，決定滅彼罪等。佛言：慈氏！是為菩薩摩訶薩成就四法，滅先所造久積過罪。
tatra pāpa-śodhanaṃ catur-dharmaka-sūtre deśitaṃ | 在那裡，令罪清淨，在四法經中說。
caturbhir maitreya dharmaiḥ samanvāgato bodhisatvo mahāsatvaḥ kṛtopacitaṃ pāpam abhibhavati | katamaiś caturbhiḥ | 慈氏！菩薩摩訶薩具足四法，滅先所造久積過罪。何等為四？
yad uta | vidūṣaṇā-samudācāreṇa pratipakṣa-samudācāreṇa | pratyāpatti-balena | āśraya-balena ca || 所謂悔過行、對治行、還淨力、依止力。
tatra vidūṣaṇāsamudācāro 'kuśalaṃ karma adhyacārati tatra tatra eva ca vipratisāra-bahulī bhavati || 在那裡，悔過行者，行不善業，處處多所改悔。
tatra pratipakṣasamudācāraḥ kṛtvā apy akuśalaṃ karma kuśale karmaṇy atyartha-abhiyogaṃ gataḥ || 在那裡，對治行者，縱使已造不善業之後，於善業極專注而行。
pratyāpattibalaṃ saṃvara-samādānād akaraṇa-saṃvara-lābhaḥ ||
還淨力者，因為於律儀堅定，得無作律儀。（參考：阿毘達磨俱舍論卷第十四：[真] 決定不作，名不作護。[玄] 不作律儀，謂定不作。(akriyāniyamo hy akaraṇasaṃvaraḥ /）
tatra āśraya-balaṃ buddha-dharma-saṃgha-śaraṇa-gamanam anutsṛṣṭa-bodhi-cittatā ca | subalavat-saṃniśrayeṇa na śakyate pāpena abhibhavituṃ | 在那裡，依止力者，謂歸依佛、法、僧，亦不棄捨菩提之心。由於這種極有力的支持，他不能被罪所折服。
ebhir maitreya caturbhir dharmaiḥ samanvāgato bodhisatvo mahāsatvaḥ kṛtopacitaṃ pāpam abhibhavati iti || 慈氏！是為菩薩摩訶薩成就四法，滅先所造久積過罪。

5. tatra kathaṃ vidūṣaṇāsamudācāro bhāvayitavyaḥ | yathā suvarṇaprabhāsottamasūtre 'bhihitaṃ || samanvāharantu māṃ buddhāḥ kṛpākāruṇyacetasaḥ | ye ca daśadiśi loke tiṣṭhanti dvipadottamāḥ || yac ca me pāpakaṃ karma kṛtaṃ pūrvaṃ sudāruṇaṃ | tat sarvaṃ deśayiṣyāmi sthito daśabalāgrataḥ || mātāpitṝn ajānatā buddhānām aprajānatā | kuśalaṃ cāprajānatā yat tu pāpaṃ kṛtaṃ mayā || aiśvaryamadamattena kulabhogamadena ca | tāruṇyamadamattena yat tu pāpaṃ kṛtaṃ mayā || duścintitaṃ duruktaṃ ca duṣkṛtenāpi karmaṇā | annādīnavadarśinā yat tu pāpaṃ kṛtaṃ mayā || bālabuddhipracāreṇa ajñānāvṛtacetasā | pāpamitravaśāc caiva kleśavyākulacetasā || krīḍārativaśāc caiva śokarogavaśena vā | atṛptadhanadoṣeṇa yat tu pāpaṃ kṛtaṃ mayā || annāryajanasaṃsargair īrṣyāmātsaryahetunā | śāṭhyadāridryadoṣeṇa yat tu pāpaṃ kṛtaṃ mayā || vyasanāgamakāle 'smin kāmānāṃ bhayahetunā | annaiśvaryagatenāpi yat tu pāpaṃ kṛtaṃ mayā || calacittavaśenaiva kāmakrodhavaśena vā | kṣutpipāsārditenāpi yat tu pāpaṃ kṛtaṃ mayā || pānārthaṃ bhojanārthaṃ ca vastrārthaṃ strīṣu hetunā | vicitraiḥ kleśasaṃtāpair yat tu pāpaṃ kṛtaṃ mayā || kāyavāṅmanasāṃ pāpaṃ tridhā duścaritaṃ cittaṃ | yat kṛtam īdṛśai rūpais tat sarvaṃ deśayāmy aham || yat tu buddheṣu dharmeṣu śrāvakeṣu tathaiva ca | agauravaṃ kṛtaṃ syād dhi tat sarvaṃ deśayāmy aham || yat tu pratyekabuddheṣu bodhisatveṣu vā punaḥ |agauravaṃ kṛtaṃ syād dhi tat srvaṃ deśayāmy aham || saddharmabhāṇakeṣv eva anyeṣu guṇavatsu vā | agauravaṃ kṛtaṃ syād dhi tat sarvaṃ deśayāmy aham || saddharmaḥ pratikṣiptaḥ syād ajñānaṃ tena me sadā | mātāpitṛṣv agauravaṃ tat sarvaṃ deśayāmy aham || mūrkhatvena bālatvena mānadarpāvṛtena ca | rāgadveṣeṇa mohena tat sarvaṃ deśayāmy aham || vyavalokayantu māṃ buddhāḥ samanvāhṛtacetasaḥ | atyayaṃ pratigṛhṇantu kāruṇyārpitacetasaḥ || yat tu pāpaṃ kṛtaṃ pūrvaṃ mayā kalpaśateṣu ca | tasyārthaṃ śokacitto 'haṃ krpaṇīyo bhayārditaḥ || bhavāmi pāpakarmāṇāṃ satataṃ dīnamānasaḥ | yatra yatra cariṣyāmi na cāsti me balaṃ kvacit || sarve kāruṇikā buddhāḥ sarve bhayaharā jage | atyayaṃ pratigṛhṇantu mocayantu ca māṃ bhayāt ||
kleśakarmaphalaṃ mahyaṃ pravāhayantu tathāgatāḥ | snāpayantu ca māṃ buddhāḥ kāruṇyasaritodakaiḥ || sarvaṃ pāpaṃ deśayāmi yat tu pūrvaṃ kṛtaṃ mayā | yac ca etarhi me pāpaṃ tat sarvaṃ deśayāmy aham || āyatyāṃ saṃvaram āpadye sarvaduṣkṛtakarmaṇām | na chādayāmi tat pāpaṃ yad bhaven mama duṣkṛtam ||
trividhaṃ kāyikaṃ karma vacasā ca caturvidham | manasā triprakāreṇa tat sarvaṃ deśayāmy aham || kāyakṛtaṃ vācakṛtaṃ manasā ca vicintitaṃ | kṛtaṃ daśavidhaṃ karma tat sarvaṃ deśayāmy aham || yac ca me pāpakaṃ karma anniṣṭaphaladāyakaṃ | tat sarvaṃ deśayiṣyāmi buddhānāṃ purataḥ sthitaḥ || bhavagatisaṃkaṭe bālabuddhinā pāpaṃ yan me kṛtaṃ sudāruṇam | daśabalam agrataḥ sthitaḥ tat sarvaṃ pāpaṃ pratideśayāmi | deśayāmi ca tat pāpaṃ yan mayā saṃcitaṃ janmasaṃkaṭe vividhaiḥ kāyapracārasaṃkaṭair bhavasaṃkaṭalokasaṃkaṭe cāpalacalacittasaṃkaṭe mūrkhabālakṛtakleśasaṃkaṭe | pāpamitrāgamasaṃkaṭe ca | bhayasaṃkaṭarāgasaṃkaṭe doṣamohatamasaṃkaṭair api kṣaṇasaṃkaṭe kālasaṃkaṭe puṇyopārjanasaṃkaṭair api | jinasaṃkaṭasaṃmukhasthitaḥ | tat sarvapāpaṃ pratideśayāmi ||
[英譯] Now how is the practice of self-reproach to be cultivated ?  As it is said in the suvarṇaprabhāsottama Sutra : " May the  Buddhas take notice of me, their hearts full of pity and compassion, and all the best of men that stand in the ten regions  of the earth. [161] Whatever deeds I have done before, sinful  and cruel, all I will now disclose standing in the presence of the  Dasabala : whatever sin I have done through not knowing my  parents, through not knowing the Buddhas,through not  knowing the Good ; all the sins I have done mad and intoxicate  with superhuman power, mad with family and wealth, mad  and intoxicate with youth ; all the sins I have done by evil  thought and evil word, by evil acts accomplished, by not seeing  the calamities that follow ; all the sin I have done by a fool's  intelligence, with mind void of knowledge, with mind confused  by passion through the power of the Bad Friend, by reason of  vexation and trouble, by reason of dalliance or lust, by offences  due to inordinate wealth ; all the sins I have done, by the  deceitful offences of poverty caused by envy and jealousy  through association with worthless men ; all the sins I have  done at the approach of calamity when weak because of fear  for my desires ; all the sins I have done when tormented with  hunger and thirst by reason of. fickle mind or love and anger ;  [162] all the sins I have done for drink or food or clothes, for   women's sake, with manifold fires of wickedness ; all the sins,  the accumulated evil doing, in the three ways of body, word,  and thought, in these fashions, I now declare ; any disrespect I  may have shown to Buddhas, laws, ascetics, in the same way,  all this I now declare ; again, any disrespect shown to Pratyeka  Buddhas and Bodhisatvas, all this I now declare ; any disrespect  shown to those who uttered the Good Law and to other virtuous  persons, all this I now declare ; the Good Law rejected, and  therefore ignorance always mine, disrespect shown to parents,  all this I now declare ; all done in stupidity and folly, in  pride and insolence, in passion and hatred, all this I now  declare ; let the Buddhas behold me with attentive minds, let  them understand my vice, their minds pierced with pity.  [163] For all the sins that I have done in hundreds of ages, I  am heartily sorry, I am to be pitied, I am troubled with fear ;  I am always distressed in mind for my evil deeds, wherever I  go I am weak as water. May all the pitiful Buddhas, who take  away fear in the world, understand my fault and free me from  fear. May the Tathagatas annul the fruit of my evil deeds for  me ; may the Buddhas wash me clean in the flowing waters of  mercy. I now declare all the sins I have done before, and all  the sin I have now, I now declare. For the future I undertake  to cease all my evil deeds ; I do not conceal the sin that I may  have done. Threefold are the deeds of the body, fourfold of  speech, with mind of three kinds : I declare all. What is' done  with body or voice and thought with the mind, ten kinds in all,  I now declare it ; [164] and all the sin I have done, that brings  undesired fruit, I will now declare standing in the presence of  the Buddhas. '' The terrible sins I have done in my foolishness in the  series of my existences, all these I declare standing before the  Dasabala ; and I declare the sins accumulated in the series of  my births, with my various embodiments, in the series of  existences, the evils done through fickleness of mind and  all kinds of folly or unwisdom : by association with the Bad  Friend, in fear or in passion, by fault, delusion, or darkness,  by chance of opportunity or of time, in the acquiring of merit,  in every possible situation : all this sin I do declare."
[法護譯] 論曰：復次應知說悔過行。如《金光明經》偈云：
十方住世，兩足之尊，以悲慜心，當證知我。  
若我先造，廣大罪業，住十力前，皆悉懺悔。  
未識佛時，未識父母，未識善惡，我造此罪。    
自恃種族，及恃財寶，盛年傲逸，我造此罪。  
心念口言，造眾惡業，謂不可見，我造此罪。  
愚夫惡行，煩惱覆心，由無智暗，近惡知識，
遊戲樂著，或住憂恚，財無厭足，我造此罪。  
貧窮諂詐，由生慳嫉，不親聖人，我造此罪。  
因欲生怖，於去住時，不得自在，我造此罪。    
因欲恚怒，動擾其心，飢渴所逼，我造此罪。  
飲食衣服，由斯三種，諸結熱惱，我造此罪。  
身語意業，三種惡行，具如是相，我悉懺悔。    
若於佛法，及聲聞眾，不起尊重，我悉懺悔。  
又若緣覺，及菩薩眾，不生恭敬，我悉懺悔。  
或於有德，諸說法師，不起承迎，我悉懺悔。    
由謗正法，而常無智，不敬父母，我悉懺悔。    
十方三世佛，觀察護念我，心運無緣悲，哀受我懺悔。    
我於百劫中，先若造諸罪，常懷憂怖心，哀愍願消除。    
又心常怯弱，怖此諸過咎，於四威儀中，曾無歡樂想。    
諸佛具大悲，除諸世間怖，今當願攝受，解脫諸怖畏。    
我先造諸罪，對如來發露，以佛大悲水，洗滌煩惱垢。    
又若此罪惡，一切皆懺悔，若已作之罪，皆不敢覆藏。    
若未作之業，一切不復造，謂身業三種，及語四過愆，與意業三毒，一切皆懺悔。    
[參考]金光明最勝王經卷第二，唐義淨譯，分別三身品第三
現在十方界，常住兩足尊；願以大悲心，哀愍憶念我。
眾生無歸依，亦無有救護；為如是等類，能作大歸依。
我先所作罪，極重諸惡業；今對十力前，至心皆懺悔。
我不信諸佛，亦不敬尊親，不務修眾善，常造諸惡業。
或自恃尊高，種姓及財位，盛年行放逸，常造諸惡業。
心恒起邪念，口陳於惡言，不見於過罪，常造諸惡業。
恒作愚夫行，無明闇覆心，隨順不善友，常造諸惡業。
或因諸戲樂，或復懷憂惱，為貪瞋所纏，故我造諸惡。
親近不善人，及由慳嫉意，貧窮行諂誑，故我造諸惡。
雖不樂眾過，由有怖畏故，及不得自在，故我造諸惡。
或為躁動心，或因瞋恚恨，及以飢渴惱，故我造諸惡。
由飲食衣服，及貪愛女人，煩惱火所燒，故我造諸惡。
於佛法僧眾，不生恭敬心，作如是眾罪，我今悉懺悔。
於獨覺菩薩，亦無恭敬心，作如是眾罪，我今悉懺悔。
無知謗正法，不孝於父母，作如是眾罪，我今悉懺悔。
由愚癡憍慢，及以貪瞋力，作如是眾罪，我今悉懺悔。
我於十方界，供養無數佛；當願拔眾生，令離諸苦難。
願一切有情，皆令住十地；福智圓滿已，成佛導群迷。
我為諸眾生，苦行百千劫；以大智慧力，皆令出苦海。
我為諸含識，演說甚深經，最勝金光明，能除諸惡業。
若人百千劫，造諸極重罪；暫時能發露，眾惡盡消除。
依此金光明，作如是懺悔；由斯能速盡，一切諸苦業。
勝定百千種，不思議總持，根力覺道支，修習常無倦。
我當至十地，具足珍寶處，圓滿佛功德，濟渡生死流。
我於諸佛海，甚深功德藏，妙智難思議，皆令得具足。
唯願十方佛，觀察護念我；皆以大悲心，哀受我懺悔。
我於多劫中，所造諸惡業；由斯生苦惱，哀愍願消除。
我造諸惡業，常生憂怖心；於四威儀中，曾無歡樂想。
諸佛具大悲，能除眾生怖；願受我懺悔，令得離憂苦。
我有煩惱障，及以諸報業；願以大悲水，洗濯令清淨。
我先作諸罪，及現造惡業；至心皆發露，咸願得蠲除。
未來諸惡業，防護令不起；設令有違者，終不敢覆藏。
身三語四種，意業復有三；繫縛諸有情，無始恒相續。
由斯三種行，造作十惡業，如是眾多罪，我今皆懺悔。
我造諸惡業，苦報當自受；今於諸佛前，至誠皆懺悔。
於此贍部洲，及他方世界；所有諸善業，今我皆隨喜。
願離十惡業，修行十善道；安住十地中，常見十方佛。
我以身語意，所修福智業；願以此善根，速成無上慧。
我今親對十力前，發露眾多苦難事。凡愚迷惑三有難，恒造極重惡業難。
我所積集欲邪難，常起貪愛流轉難，於此世間耽著難，一切愚夫煩惱難。
狂心散動顛倒難，及以親近惡友難，於生死中貪染難，瞋癡闇鈍造罪難。
生八無暇惡處難，未曾積集功德難，我今皆於最勝前，懺悔無邊罪惡業。
tatra kathaṃ vidūṣaṇāsamudācāro bhāvayitavyaḥ | yathā suvarṇaprabhāsottamasūtre 'bhihitaṃ || 在那裡，應該如何練習悔過行？如金光明經中說：
1)samanvāharantu māṃ buddhāḥ kṛpā-kāruṇya-cetasaḥ | 願諸佛護念我，他們的心充滿慈悲。
ye ca daśa-diśi loke tiṣṭhanti dvipada-uttamāḥ || 現在十方界，常住兩足尊。
2)yac ca me pāpakaṃ karma kṛtaṃ pūrvaṃ sudāruṇaṃ | 我先所作罪，極重諸惡業。
tat sarvaṃ deśayiṣyāmi sthito daśabala-agrataḥ || 今對十力前，至心皆懺悔。
3)mātā-pitṝn ajānatā buddhānām aprajānatā | 由於不信諸佛，由於不敬尊親。
kuśalaṃ ca aprajānatā yat tu pāpaṃ kṛtaṃ mayā || 由於不知善，我造作此惡。
4)aiśvarya-mada-mattena kula-bhoga-madena ca | 因尊高傲逸，因種姓、財位傲慢。
tāruṇya-mada-mattena yat tu pāpaṃ kṛtaṃ mayā || 因盛年傲逸，我造作此惡。  
5)duścintitaṃ duruktaṃ ca duṣkṛtena api karmaṇā | 由邪念、惡言，也由於已作惡業。
anādīnava-darśinā yat tu pāpaṃ kṛtaṃ mayā || 由不見於過患，我造作此惡。
6)bāla-buddhi-pracāreṇa ajñāna-āvṛta-cetasā | 由於依愚夫的智而行，由於心為無知所覆。
pāpa-mitra-vaśāc ca eva kleśa-vyākula-cetasā || 因為惡友的力量，由於心為煩惱所亂。
7)krīḍā-rati-vaśāc ca eva śoka-roga-vaśena vā | 或因諸戲樂，或因憂與病。
atṛpta-dhana-doṣeṇa yat tu pāpaṃ kṛtaṃ mayā || 因於財不知足的過失，我造作此惡。
8)anārya-jana-saṃsargair īrṣyā-mātsarya-hetunā | 由於親近不善人，及由慳嫉的緣故。
śāṭhya-dāridrya-doṣeṇa yat tu pāpaṃ kṛtaṃ mayā || 由於諂詐、貧窮的過失，我造作此惡。
9)vyasana-āgama-kāle 'smin kāmānāṃ bhaya-hetunā | 在災難來臨的時候，由於怖畏諸欲。
anaiśvarya-gatena api yat tu pāpaṃ kṛtaṃ mayā || 及不得自在，我造作此惡。
10)cala-citta-vaśena eva kāma-krodha-vaśena vā | 或為躁動心，或因欲、瞋力。
kṣut-pipāsa-ārditena api yat tu pāpaṃ kṛtaṃ mayā || 由於飢渴所惱，我造作此惡。
11)pāna-arthaṃ bhojana-arthaṃ ca vastra-arthaṃ strīṣu hetunā |
為了飲，為了食，為了衣服，及因為女人的緣故。
vicitraiḥ kleśa-saṃtāpair yat tu pāpaṃ kṛtaṃ mayā || 由於種種煩惱所苦，我造作此惡。
12)kāya-vāṅ-manasāṃ pāpaṃ tridhā duścaritaṃ cittaṃ |
以身、語、意這三種方式，惡行所積聚的過失。
yat kṛtam īdṛśai rūpais tat sarvaṃ deśayāmy aham || 若以如是種類而作，我皆悉懺悔。
13)yat tu buddheṣu dharmeṣu śrāvakeṣu tathā eva ca | 若於諸佛、諸法，以及聲聞眾。
agauravaṃ kṛtaṃ syād dhi tat sarvaṃ deśayāmy aham || 不生恭敬心，我今悉懺悔。
14)yat tu pratyekabuddheṣu bodhisatveṣu vā punaḥ | 又於獨覺，及菩薩眾。
agauravaṃ kṛtaṃ syād dhi tat srvaṃ deśayāmy aham || 不生恭敬心，我今悉懺悔。
15)saddharmabhāṇakeṣv eva anyeṣu guṇavatsu vā | 於諸說正法師，或於其他有德者。
agauravaṃ kṛtaṃ syād dhi tat sarvaṃ deśayāmy aham || 不生恭敬心，我今悉懺悔。
16)saddharmaḥ pratikṣiptaḥ syād ajñānaṃ tena me sadā | 由於謗正法，因此我常無智。
mātāpitṛṣv agauravaṃ tat sarvaṃ deśayāmy aham || 不敬於父母，我今悉懺悔。
17)mūrkhatvena bālatvena māna-darpa-āvṛtena ca | 由於愚性，由於癡性，以及憍慢所覆。
rāga-dveṣeṇa mohena tat sarvaṃ deśayāmy aham || 由於貪、瞋、癡，我今悉懺悔。
18)vyavalokayantu māṃ buddhāḥ samanvāhṛta-cetasaḥ | 願諸佛以注意的心，觀察我。
atyayaṃ pratigṛhṇantu kāruṇya-arpita-cetasaḥ || 願內心繫念於悲憫者了解我的過失。
19)yat tu pāpaṃ kṛtaṃ pūrvaṃ mayā kalpa-śateṣu ca | 於百劫中，以前我已造諸罪，
tasya arthaṃ śoka-citto 'haṃ kṛpaṇīyo bhaya-arditaḥ ||
為了那事，我內心憂愁，我應該被哀愍，我因恐怖而苦惱。
20)bhavāmi pāpa-karmāṇāṃ satataṃ dīna-mānasaḥ | 對於我的惡業，我內心常常是怯弱。
yatra yatra cariṣyāmi na ca asti me balaṃ kvacit || 我所到處，我一點也沒有力量。
21)sarve kāruṇikā buddhāḥ sarve bhaya-harā jage | 具大悲的諸佛，能除眾生怖。
atyayaṃ pratigṛhṇantu mocayantu ca māṃ bhayāt || 願諸佛了解我的過失，令我解脫諸怖畏。
22)kleśa-karma-phalaṃ mahyaṃ pravāhayantu tathāgatāḥ |
願諸如來能為我，解除煩惱業的果報。
snāpayantu ca māṃ buddhāḥ kāruṇya-sarita-udakaiḥ || 願諸佛以悲憫流動的水，來洗濯我。
23)sarvaṃ pāpaṃ deśayāmi yat tu pūrvaṃ kṛtaṃ mayā | 我先作諸罪，一切皆懺悔。
yac ca etarhi me pāpaṃ tat sarvaṃ deśayāmy aham || 及現造惡業，皆不敢覆藏。
24)āyatyāṃ saṃvaram āpadye sarva-duṣkṛta-karmaṇām | 未來諸惡業，防護令不起。
na chādayāmi tat pāpaṃ yad bhaven mama duṣkṛtam || 設令有違者，終不敢覆藏。
25)trividhaṃ kāyikaṃ karma vacasā ca caturvidham | 謂身業三種，及語四過愆，
manasā triprakāreṇa tat sarvaṃ deśayāmy aham || 與意業三種，一切皆懺悔。
26)kāyakṛtaṃ vācakṛtaṃ manasā ca vicintitaṃ | 身所作、語所作，以及心所思。
kṛtaṃ daśavidhaṃ karma tat sarvaṃ deśayāmy aham || 造作十惡業，我今皆懺悔。
27)yac ca me pāpakaṃ karma aniṣṭa-phala-dāyakaṃ | 我造諸惡業，給與不可愛果。
tat sarvaṃ deśayiṣyāmi buddhānāṃ purataḥ sthitaḥ || 今於諸佛前，至誠皆懺悔。
28)bhavagati-saṃkaṭe bāla-buddhinā pāpaṃ yan me kṛtaṃ sudāruṇam |
在三有的苦難中，由於凡愚的覺知，我造作極重惡業。
daśa-balam agrataḥ sthitaḥ tat sarvaṃ pāpaṃ pratideśayāmi |
我今親對十力前，發露一切罪過。
deśayāmi ca tat pāpaṃ yan mayā saṃcitaṃ janma-saṃkaṭe vividhaiḥ kāya-pracāra-saṃkaṭair bhava-saṃkaṭa-loka-saṃkaṭe cāpala-cala-citta-saṃkaṭe mūrkha-bāla-kṛta-kleśa-saṃkaṭe | pāpa-mitra-āgama-saṃkaṭe ca | 又我懺悔，那些我所積集的罪過，在出生的苦難中，以種種的身體顯現的苦難。在有難與世間難中（常起貪愛流轉難，於此世間耽著難）。 在狂心散動難，愚癡無智所作煩惱難， 及在親近惡友難。
bhaya-saṃkaṭa-rāga-saṃkaṭe doṣa-moha-tama-saṃkaṭair api kṣaṇa-saṃkaṭe kāla-saṃkaṭe puṇya-upārjana-saṃkaṭair api | jina-saṃkaṭa-saṃmukha-sthitaḥ | tat sarva-pāpaṃ pratideśayāmi || 在怖畏難、貪染難，由於過失、癡、闇難。在暇難、時難，由於獲得福難。我今皆於最勝前，懺悔無邊罪惡業。

6. viśeṣatas tu bodhisatvāpattīnāṃ gurvīṇāṃ laghvīnāṃ deśanāryopāliparipṛcchāyām uktā | kā punar gurvī mūlāpattiḥ || sāmānyatas tu tatroktaṃ | saced upāle mahāyānasaṃprasthito bodhisatvo mahāsatvo gaṅgānadīvālikopamā rāgapratisaṃyuktā āpattīr āpadyeta | yāṃ caikato dveṣasaṃprayuktām āpattim āpadyeta bodhisatvayānaṃ pramāṇīkṛtya || pe || iyaṃ tābhyo gurutarā āpattir yeyaṃ dveṣasaṃyuktā | tat kasya hetoḥ | yo 'yaṃ dveṣa upāle satvaparityāgāya saṃvartate | rāgaḥ satvasaṃgrahāya saṃvartate | tatropāle yaḥ kleśaḥ satvasaṃgrahāya saṃvartate | na tatra bodhisatvasya chalaṃ na bhayaṃ || pe || tasmāt tarhi tvām upāle yāḥ kāścana rāgapratisaṃyuktā āpattayaḥ sarvas tā annāpattaya iti vadāmi | ko 'trābhiprāyaḥ | satvasaṃgrahasyaiva pūrvam eva viśeṣitatvād | adhyāśayakṛpāvato hy ayam upadeśaḥ || yasmād annantaram āha | tatropāle ye 'nnupāyakuśalā bodhisatvās te rāgapratisaṃyuktābhya āpattibhyo bibhyati | ye punar upāyakuśalā bodhisatvās te dveṣasaṃprayuktābhya āpattibhyo bibhyati na rāgapratisaṃyuktābhya iti || ke punar upāyakuśalāḥ | ye prajñākṛpābhyāṃ satvatyāgān nivāryante | ubhayathā hi satvatyāgo bhavati | kevalaprajñayā duṣkhaśūnyatāvabodhāt | kevalayā ca kṛpayā kleśabalād acireṇa kṛpāhāniḥ ||
[英譯] Especially the exposition of the Bodhisatva's offences, great  and small, is to be found in the holy upalipariprccha. But  what is a great root-sin ? In general it is there stated : "If,  upali, the Bodhisatva, the Great Being, standing in the Great  Vehicle, fall into sins of passion many as the sands of the river  Ganges, and if once he should fall into a sin of hatred, by the  standard of the Bodhisatva's Vehicle, . . . that sin which is  connected with hate is more serious than these. And why so ?  Since hatred, upali, makes for the abandonment of people, but  passion makes for their winning, therefore, upali, there is no  wickedness or danger for the Bodhisatva in that sin which makes  for the winning of people. . . . Therefore I tell thee, upali,  that the errors due to passion are no errors. And what is the  meaning of this ? As the excellence of the winning of people  has already been pointed out, this text refers to one whose  inclinations are merciful." Wherefore he says immediately :  In this case, upali, the Bodhisatvas who are not fertile in  resource are afraid of the sins of passion : but those who are  fertile in resource, [165] they fear sins of hatred, not sins of  passion."   And who are those fertile in resource ? Those who are  held back from deserting people by knowledge and pity both.  For this desertion comes in either way : by knowledge alone,  through the perception of pain and void ; and by pity alone,  through the power of passion : ere long comes the loss of pity.
[法護譯] 論曰：菩薩所得罪犯，約勝說有輕重。故《優波離所問經》云：於根本罪等比而說，何者復重？佛言：優波離！住大乘菩薩如犯殑伽沙數貪罪，與一瞋罪於菩薩乘為作校量，此二罪中瞋唯屬重。所以者何？優波離！起瞋者捨離眾生，然起貪者愛護眾生。優波離！若愛護眾生則不為煩惱，於菩薩所無有災橫等怖。乃至是故優波離！若有犯貪罪者皆名無罪。是義云何？愛護眾生者如前增勝，故我說深心有是悲愍。佛言：優波離！菩薩若無方便善巧則畏犯貪罪，若菩薩有是方便善巧者則怖犯瞋罪而不怖犯彼貪愛。何以故？方便善巧者具悲智二種而不捨離眾生。若捨眾生者，唯一智惠悟解苦空或唯悲愍，非久如間為煩惱力之所減滅。
[參考] 大寶積經卷第九十大唐三藏菩提流志譯，優波離會第二十四
爾時優波離白佛言：世尊！若有菩薩貪心相應而犯於戒，或有菩薩瞋心相應而犯於戒，或有菩薩癡心相應而犯於戒。世尊！如是菩薩於三犯中何者為重？爾時世尊告優波離言：若諸菩薩修行大乘，如恒沙劫貪心相應而犯戒者，其罪尚輕。若一瞋心而犯於戒，其罪甚重。何以故？因貪犯戒攝受眾生，因瞋犯戒棄捨眾生。優波離！所有諸結能攝眾生，菩薩於此不應生畏。所有諸結能捨眾生，菩薩於此應生怖畏。優波離！如佛所說，貪欲難捨為過微細，瞋恚易捨為過麁重，癡難捨離過復麁重。優波離！於煩惱中，若難捨離小犯之罪，是諸菩薩應當堪忍。若易捨離大犯之罪，如是煩惱乃至夢中不應忍受。以是義故，大乘之人因貪犯戒，我說是人不名為犯。因瞋犯戒為大犯戒，名大過患、名大墮落，於佛法中是大留難。優波離！若諸菩薩於毘尼中無善方便，貪相應犯便生怖畏，瞋相應犯不生怖畏。若諸菩薩於毘尼中有善方便，貪相應犯不生怖畏，瞋相應犯生大怖畏。
viśeṣatas tu bodhisatva-āpattīnāṃ gurvīṇāṃ laghvīnāṃ deśanā ārya-upāli-paripṛcchāyām uktā | 但是，特別地對於菩薩所得罪犯重、輕的解說。在聖優波離所問經中有說。
kā punar gurvī mūlāpattiḥ || sāmānyatas tu tatra uktaṃ |
又，什麼是重的根本罪？通常的情況，在那裡有說。
saced upāle mahāyāna-saṃprasthito bodhisatvo mahāsatvo gaṅgā-nadī-vālika-upamā rāga-pratisaṃyuktā āpattīr āpadyeta |
優波離！如果住於大乘的菩薩、摩訶薩，犯如殑伽沙數貪相應的罪。
yāṃ ca ekato dveṣa-saṃprayuktām āpattim āpadyeta bodhisatvayānaṃ pramāṇīkṛtya ||
又如果犯一瞋相應的罪，以菩薩乘的標準而言。
pe || iyaṃ tābhyo gurutarā āpattir yā iyaṃ dveṣa-saṃyuktā | tat kasya hetoḥ |
乃至，瞋相應的罪，比其他的罪更嚴重。何以故？
yo 'yaṃ dveṣa upāle satva-parityāgāya saṃvartate | rāgaḥ satva-saṃgrahāya saṃvartate | 優波離！起瞋者捨離眾生，然起貪者愛護眾生。
tatra upāle yaḥ kleśaḥ satva-saṃgrahāya saṃvartate | na tatra bodhisatvasya chalaṃ na bhayaṃ || 優波離！若煩惱能愛護眾生，對於菩薩而言，於此沒有錯誤，沒有危險。
pe || tasmāt tarhi tvām upāle yāḥ kāścana rāga-pratisaṃyuktā āpattayaḥ sarvas tā anāpattaya iti vadāmi | 乃至，因此，優波離！我跟你說：若犯任何與貪相應的罪，這一切都是無罪。
ko 'tra abhiprāyaḥ | satva-saṃgrahasya eva pūrvam eva viśeṣitatvād | adhyāśaya-kṛpāvato hy ayam upadeśaḥ || 這個意義是什麼？因為愛護眾生的殊勝，如前所說。因為這個教導是關於那個人的意樂具有悲愍（內心傾向於悲愍）。
yasmād anantaram āha | tatra upāle ye 'nupāyakuśalā bodhisatvās te rāga-pratisaṃyuktābhya āpattibhyo bibhyati | 因此，佛接著說：在那種情況下，優波離！若諸菩薩無方便善巧，則於貪相應犯，便生怖畏。
ye punar upāyakuśalā bodhisatvās te dveṣa-saṃprayuktābhya āpattibhyo bibhyati na rāga-pratisaṃyuktābhya iti || 若菩薩有是方便善巧者，則於瞋相應犯，生怖畏。於貪相應犯不生怖畏。
ke punar upāyakuśalāḥ | ye prajñā-kṛpābhyāṃ satva-tyāgān nivāryante | ubhayathā hi satva-tyāgo bhavati | kevala-prajñayā duṣkha-śūnyatā-avabodhāt | kevalayā ca kṛpayā kleśa-balād acireṇa kṛpā-hāniḥ || 誰是方便善巧者？若具悲智二種，不捨離眾生。
因為，捨離眾生有二種方式。由於僅有智，因為知道苦與空。由於僅有悲，因為煩惱的力量，不久就失去悲。

7. yad uktam upāyakauśalyasūtre | tad yathā kulaputra maṃtravidyādharaḥ puruṣo rājñā pañcapāśakena bandhanena baddhaḥ syāt | sa yadā kāṅkṣeta prakramaṇāya tadaikamantravidyābalena sarvabandhanāni chittvā prakramet | evam eva kulaputropāyakuśalo bodhisatvaḥ pañcabhiḥ kāmaguṇai ratiṃ vindati taiś cākīrṇo viharati | yadā ca punar ākāṅkṣate tadā prajñābalādhīnena ekena ca sarvajñatācittena sarvakāmaguṇān prabhujya cyuto brahmalokae upapadyatae iti ||
[英譯] As it is said in the updayakatisalya Sutra : " For example,  young sir, suppose a man who has the science of charms to be  bound in fivefold fetters by the king ; whenever he should wish  to come forth, at once by force of the knowledge of one charm  he could burst all his bonds and come forth : just so, young sir,  if a Bodhisatva who is fertile in resource takes pleasure in the  five kinds of desire and abides filled with these ; whenever he  wishes, by a single thought of omniscience based on the  strength of knowledge after having enjoyed all the kinds of  desire he is born in Brahma's world."   
[法護譯] 如《方便善巧經》云：善男子！譬若取明之人為彼羂索五處繫縛，以真言王於所求法即能超越。由一真言明力，悉能斷除一切縛法。善男子！是菩薩方便善巧受五欲樂亦復如是，然於所作不亂正行，謂若以一智力遍一切智心淨諸欲樂，當生梵世。
[參考] 大寶積經大乘方便會第三十八之一，東晉天竺居士竺難提譯。
善男子！譬如有人善知呪術，為官所執被五繫縛，此人自以呪術力故即斷五縛隨願而去。善男子！如是菩薩摩訶薩行於方便，雖處五欲共相娛樂，為化眾生如其所求，以一切智呪斷五欲縛生於梵世。
yad uktam upāyakauśalyasūtre | 如在方便善巧經中說。
tad yathā kulaputra maṃtra-vidyā-dharaḥ puruṣo rājñā pañca-pāśakena bandhanena baddhaḥ syāt | 善男子！譬如持咒術之人，被國王以五羂索繫縛。
sa yadā kāṅkṣeta prakramaṇāya tadā ekamantravidyābalena sarvabandhanāni chittvā prakramet | 當他想要離開的時候，即刻，由一咒術之力，斷除一切繫縛之後，而離開。
evam eva kulaputra upāyakuśalo bodhisatvaḥ pañcabhiḥ kāmaguṇai ratiṃ vindati taiś ca ākīrṇo viharati | 善男子！亦復如是，方便善巧的菩薩，樂於五妙欲，熾盛而住。
yadā ca punar ākāṅkṣate tadā prajñā-bala-adhīnena ekena ca sarva-jñatā-cittena sarva-kāma-guṇān prabhujya cyuto brahma-loka upapadyata iti ||而當他想要的時候，即刻，依於智慧的力量，以單一的一切智心，在受用諸妙欲之後，死後，當生梵世。

8. dveṣe 'pi kiṃ naivam iṣyate | prakṛtimahāsāvadyatvāt | kṛpāvaikalye copāyasyaivāsaṃbhavāt ||parārthasiddhiṃ vā svārthād gurutarām adhimucyamānaḥ kopaparavattayāpi param anuśāsyānutāpapūrvakam āyatyāṃ saṃvaram utpadyate | ahitanivārake krodhe ko doṣaḥ | avakāśadānena tadvāsanādoṣāt kṛpāhānidoṣaḥ | tacchedena mūlacchedadoṣa iti paścād darśayiṣyāmaḥ | yady api tasya satvasya taddhitaṃ tathāpi bodhisatvakṛpāhānyā mahataḥ satvārthānubandhasya hāniḥ syāt ||
[英譯] And why is not the same said of hatred ? because of its most  blameworthy nature, and because if pity is lacking resource is  also absent. Confident that to attain other's good is more important than  one's own good, if he be moved by wrath even in admonishing  another, he checks this for the future in consequence of repentance. What is the fault in not putting a check upon wrath ?  The fault is the loss of pity from the fault of cherishing the  wrath. We shall explain later that the cutting off of this is a  fault of cutting that goes to the root. Even if this is good for that being, nevertheless by the loss of the Bodhisatva's pity  would come the loss of a great chain of good to the world.   
[法護譯] 論曰：瞋義云何？謂本性為大罪故，由廣分別不生方便悲愍，行恚怒者然非利益。何名過失？以容受彼則長養煩惱、減失悲愍，斯為過失。斷此根者後當可見。若菩薩如於眾生失悲愍心，則於眾生廣大利益相續減失。
dveṣe 'pi kiṃ na evam iṣyate | prakṛti-mahāsāvadyatvāt | kṛpā-vaikalye ca upāyasya eva asaṃbhavāt || 對於瞋，為何不是這樣說呢？因為本性就是大的罪過故。而且，在缺乏悲愍的情況下，確實是不能生起方便。
para-artha-siddhiṃ vā sva-arthād gurutarām adhimucyamānaḥ kopa-paravattayā api param anuśāsya anutāpa-pūrvakam āyatyāṃ saṃvaram utpadyate |
當他確信成就他人的利益，比自己的利益還重要的時候。縱使因為依於恚怒，在教導他人之後，如前生起後悔，在未來生起律儀。
ahita-nivārake krodhe ko doṣaḥ | avakāśa-dānena tad-vāsanā-doṣāt kṛpā-hāni-doṣaḥ | tac-chedena mūla-ccheda-doṣa iti paścād darśayiṣyāmaḥ | 當瞋恚未安置檢查的時候，有什麼過失呢？由於給它機會，因為傾向瞋恚的過失，減失悲愍，斯為過失。由於斷此（悲憫），斷此根的過失。這件事，後面將會解說。
yady api tasya satvasya taddhitaṃ tathā api bodhisatva-kṛpā-hānyā mahataḥ satva-artha-anubandhasya hāniḥ syāt || 縱使如果對彼眾生有利益，然後，由於損害菩薩的悲愍心，對於眾生利益的廣大相續，會有損害。

9. āryasatyake parivartte 'pi putradṛṣṭāntaḥ karuṇādhiṣṭhita eva veditavyaḥ | yaś ca tatrāpi kṛpāpratiṣedhaḥ sa lokārthapāṇḍityena lokāvarjanārthaṃ | nivāryamāṇaś ca yadi hitakāme bodhisatve pratighaṃ labheta sa bodhisatvaḥ syād ubhayor annarthaḥ || rāge 'pi tarhi doṣaḥ paṭhyate | kāmānuṣevaṇi bhoti andha manujo | mātāpitṛghātayī | kāmān sevatu śīlavantu vadhayī | tasmād vivarjet sadā iti || svasaukhyasaṃgena ca paraduṣkhopekṣā dṛṣṭā || satyaṃ dṛṣṭā | yena paraduṣkhaṃ svaduṣkhatayā nābhyastaṃ | yena tv abhyastaṃ | tasyobhayadoṣāsaṃbhavaḥ ||
[英譯] In the Aryasatyaka Parivarta also the type of the son is to  be understood as chosen, because of tenderness. And the  prohibition of excessive pity is due to the knowledge of the  world's good for the sake of winning the world. And being  hindered if a benevolent [166] Bodhisatva should receive  an obstacle that Bodhisatva would be worthless to both.   The fault in passion is now also explained. " A man who  follows lusts is a blind man : he will slay his parents. A man  who follows lusts will kill the virtuous. Therefore let him always  eschew them.' It is seen that one who is attached to his own welfare  disregards the pain of others. That is true, it is seen. So  also one who does not consider the suffering of others as his  own ; but he who does, lacks both faults.
[法護譯] 故〈聖諦品〉云：應知如父見子起悲愍心，謂若棄除世間利樂悲愍，則亦當遠諸有智。又若菩薩勸行於欲，減失利益，是故說貪過咎得二種難。彼著欲者，譬無目人違害父母，於下劣欲而生苦惱、損減天趣。又著欲者，毀犯禁戒遠離人境。是故希求己樂、厭捨他苦非真實見，應以他苦惱如己苦惱。然不自脩習，起二種失。
[法護譯]月燈三昧經卷第八
貪愛婬欲甚鄙穢，能生苦惱喪天趣，習欲之人離多聞，名為損減智慧者。
媅著愛欲為盲人，便能傷害於父母，亦復能害持戒者，是故應當棄捨欲。
āryasatyake parivartte 'pi putra-dṛṣṭāntaḥ karuṇā-adhiṣṭhita eva veditavyaḥ |
在聖諦品中，也有兒子的例子，應該知道是安住於悲愍。
yaś ca tatra ati kṛpā-pratiṣedhaḥ sa loka-artha-pāṇḍityena loka-āvarjana-arthaṃ | 又若棄除過度的悲愍，則他由於世間利益的智慧，為了降伏世間。
nivāryamāṇaś ca yadi hita-kāmo bodhisatvo pratighaṃ labheta sa bodhisatvaḥ syād ubhayor anarthaḥ || 又，正被禁止的時候，如果欲利益眾生的菩薩，會遇到障礙。這位菩薩有二種難。
rāge 'pi tarhi doṣaḥ paṭhyate | 關於貪的過失，現在也被解說。
kāma-anuṣevaṇi bhoti andha manujo | mātā-pitṛ-ghātayī |
追逐欲者是無目人，他將殺害父母。
kāmān sevatu śīlavantu vadhayī | tasmād vivarjet sadā iti ||
追逐欲者，他將殺害持戒者，因此，讓他長時間的離開欲。
sva-saukhya-saṃgena ca para-duṣkha-upekṣā dṛṣṭā || satyaṃ dṛṣṭā |
由於染著自己的快樂，忽視他人的痛苦，這是可以見到的。這是事實，是可以見到。
yena para-duṣkhaṃ sva-duṣkhatayā na abhyastaṃ |
同樣的，不以他人的苦惱，如同自己的苦惱。
yena tv abhyastaṃ | tasya ubhaya-doṣa-asaṃbhavaḥ ||
但是，以他人的苦惱，如同自己的苦惱。他沒有這二種過失。

10. yathoktaṃ candrapradīpasūtre | tad yathāpi nāmānanda kaścid eva puruṣo 'dhastāt pādatalam ādāya yāvan murddhany ādīpto bhavet | saṃprajvalita ekajvalībhutas taṃ kaścid eva puruṣa upasaṃkramya evaṃ vaded | ehi tvāṃ bhoḥ puruṣa nirvāpitenātmabhāvena pañcabhiḥ kāmaguṇaiḥ samarpitaḥ samanvaṅgībhūtaḥ krīḍasva ramasva paricārayasveti | tat kiṃ manyase ānanda | api tu sa puruṣo 'nirvāpitenātmabhāvena pañcabhiḥ kāmaguṇaiḥ krīḍeta ramet paricaret || ānanda āha || no hīdaṃ bhagavan || bhagavān āha | krīḍetānanda sa puruṣo ramet paricaret parikalpam upādāyāparinirvāpitenātmabhāvena pañcabhiḥ kāmaguṇaiḥ samarpitaḥ samanvaṅgībhūto | na tv evaṃ tathāgatasya pūrvaṃ bodhisatvacaryāṃ caramāṇasya satvān tribhir apāyair duṣkhitān dṛṣṭvā daridrān abhūt saumanasyaṃ vā cittaprasādo veti vistaraḥ ||
[英譯] As it is said in the Candrapradipa Sutra : As for instance,  Ananda, if any man should be burning from the sole of his  foot right up to the crown of his head, all aflame, one great  blazing : and if some one should go up to him and say, ' Come,  my good man, when your body is not extinguished, dally,  love, gratify yourself, fully pervaded with the five pleasures :  what think you then, Ananda ? Would he indeed, when his  body was not extinguished, dally, love, gratify himself with   the five pleasures ? ' Ananda said : ' No indeed, sir The  Blessed One said : ' It is more likely that that man would dally,  love, gratify himself (to put an imaginary case) and be fully  pervaded with the five pleasures, when his body is not extinguished, than that the Tathagata when formerly living as  a Bodhisatva, and seeing people afflicted with the three kinds  of calamity, in need, felt satisfaction, or peace of mind' and  so on.
[法護譯] 如《月燈經》說：佛告阿難：假使有人從足至頂洞然熾焰成一火聚，復有人來語如是言：我勸汝身共受五欲歌舞嬉戲。佛告阿難：於意云何？是人勸就此身可共五欲歌舞嬉戲不？阿難白言：不也。世尊！佛告阿難：是人於歌舞嬉戲，由分別橫起，勸就此身共受五欲歌舞嬉戲。如來不爾。往昔修菩提行時，見諸眾生三惡道苦及貧窮者，心無悅樂。
[法護譯]月燈三昧經卷第八
阿難！假使有人從足至頂烔然熾焰，復有餘人往詣其所，而作是言：丈夫可來，於此熾然不滅之身與五欲合，隨意所受歌舞戲樂。佛言：阿難！於汝意云何？是人不滅熾然身火，隨意所受歌舞戲笑五欲樂不？阿難白佛言：不也。世尊！佛言：阿難！是人未滅身火，或可能受五欲之樂、歌舞喜戲。如來不爾，往昔行於菩薩行時，見三惡道受苦眾生及諸貧苦，終無悅樂。
yathā uktaṃ candrapradīpasūtre | 如在月燈經中說。
tad yathā api nāma ānanda kaścid eva puruṣo 'dhastāt pāda-talam ādāya yāvan mūrdhany ādīpto bhavet | saṃprajvalita ekajvalībhutas taṃ kaścid eva puruṣa upasaṃkramya evaṃ vaded | 阿難！譬如假使有人，從下沿著足底，一直到頭頂，都被燃燒，火焰熾盛，成一火聚。復有人來，語如是言：
ehi tvāṃ bhoḥ puruṣa anirvāpitena ātmabhāvena pañcabhiḥ kāma-guṇaiḥ samarpitaḥ samanvaṅgībhūtaḥ krīḍasva ramasva paricārayasva iti | 某人啊！你來！（當身體的火尚未熄滅，）以火尚未熄滅的身體，遍滿五妙欲，你嬉戲、你歡樂、你專注於此。
tat kiṃ manyase ānanda | api tu sa puruṣo 'nirvāpitena ātmabhāvena pañcabhiḥ kāmaguṇaiḥ krīḍeta ramet paricaret || ānanda āha || no hi idaṃ bhagavan ||
阿難！於汝意云何？這個人會以火尚未熄滅的身體，遍滿五妙欲，嬉戲、歡樂、專注於此嗎？阿難白言：不也。世尊！
bhagavān āha | krīḍeta ānanda sa puruṣo ramet paricaret parikalpam upādāya aparinirvāpitena ātmabhāvena pañcabhiḥ kāmaguṇaiḥ samarpitaḥ samanvaṅgībhūto | 佛言：阿難！由於執取妄想，這個人可能會以火尚未熄滅的身體，遍滿五妙欲，嬉戲、歡樂、專注於此。
na tv evaṃ tathāgatasya pūrvaṃ bodhisatvacaryāṃ caramāṇasya satvān tribhir apāyair duṣkhitān dṛṣṭvā daridrān abhūt saumanasyaṃ vā cittaprasādo vā iti vistaraḥ || 但是如來不會這樣。當以前行於菩薩行的時候，已見眾生為三惡道所苦惱及貧窮者，終無悅樂。

11. loke 'pi putre śūlam āropyamāṇe | paśyator mātāpitror na svasaukhyasaṃgo dṛṣṭaḥ svānurūpakṛpāvaśāt | pracchannas tarhi sasvāmikāsu nisvāmikāsu bāhuladharmadhvajarakṣitāsu kāmamithyācāro na syāt | sati satvārthe satvānupaghāte cānubandhaṃ nirūpyādoṣaḥ || samyagbrahmacāriṇīṣu kṛtārthatvād dūrāt parihāraḥ | pūjyā ca mātṛbhaginyādivat | evaṃ tarhi bhikṣor apy evam āpannaṃ | na tasyāpareṇa brahmacaryaprakāreṇa satvārthasādhanāt ||
[英譯] And in the world when a son is impaled in view of  mother and father, they do not think of attachment to their  own welfare by reason of their natural pity. Secret relations  with wives or maids who are protected by the family or religion  or the royal standard, would not be forbidden love. If there  is here good for people, or no detriment to them, there is no sin  when one understands the motive. But in the case of women  devoted to chastity, as they realise their aim, one must avoid  them and revere them as mother or sister, with no other kind of  good living, from doing good to people. Then would that hold  also for a Brother ? Not so ; because he achieves the welfare  of beings by means of continence.
[法護譯] 論曰：世間有子不見父母懷檐痛苦有此大恩，唯見己樂，或親非親愍惜覆藏。守護善法幢者勿行邪欲，此於眾生或為利益或復損害，謂若縈纏嗜彼欲者，斯為過咎；具正梵行，作利益故。若比丘入是行處，應如母妹而供侍之，不應於他如梵行類成就眾生固當遠離。
loke 'pi putre śūlam āropyamāṇe | paśyator mātā-pitror na sva-saukhya-saṃgo dṛṣṭaḥ sva-anurūpa-kṛpā-vaśāt | 在這個世間中，當矛刺在兒子身上的時候，當父母正看見的情況下，他們不會想到去染著自己的快樂，因為父母天性悲憫的力量。
pracchannas tarhi sasvāmikāsu nisvāmikāsu vā kula-dharma-dhvaja-rakṣitāsu kāma-mithyā-ācāro na syāt | 在那個時候，於有丈夫者，或於無丈夫，但是為家族、宗教、國王的標準所守護者，勿行私下的欲邪行。
sati satva-arthe satva-anupaghāte ca anubandhaṃ nirūpya adoṣaḥ ||
當於眾生有利益，而且於眾生無損害的情況下，考慮動機之後，沒有過失。
samyag-brahma-cāriṇīṣu kṛta-artha-tvād dūrāt parihāraḥ | pūjyā ca mātṛ-bhaginy-ādivat | 但是，於正梵行的女人，因為她已經完成目標，必須遠遠地避開。而且應恭敬如母妹等。
evaṃ tarhi bhikṣor apy evam āpannaṃ | na tasya apareṇa brahma-carya-prakāreṇa satva-artha-sādhanāt || 在類似的情況下，對於比丘也是如此嗎？不是，因為他，經由梵行的方式，完成眾生的利益。

12. tathā hy uktam āryākṣayamatisūtre | kālākāle punar anenopekṣā karaṇīyeti || atha tato 'py adhikaṃ satvārthaṃ paśyet | śikṣāṃ nikṣipet ||
[英譯] [167] So it is said in the holy Akshayamati Sutra : 'But he  has not to care whether it be in season and out of season.' Then  if he sees the greater advantage for beings let him transgress  the rule.
[法護譯] 如《無盡意經》云：於時非時復捨其所作，或見眾生增上利益，亦住是學處。
[參考] 大方等大集經卷第二十九宋涼州沙門智嚴共寶雲譯，無盡意菩薩品第十二之三
云何捨時非時？非器眾生捨不引接，衰毀譏苦捨而不受，捨求聲聞成決定者。行布施時捨修持戒，修持戒時捨於布施，修忍辱時捨施戒進，修精進時捨施戒忍，行禪定時捨於布施，修智慧時捨五波羅蜜，所不應作終不復作。如是諸法安住戒行，精勤勇猛具足修行，是名菩薩修無盡捨。
tathā hy uktam āryākṣayamatisūtre | 因為，如聖無盡意經中說。
kālākāle punar anena upekṣā karaṇīyā iti || 當於適合的時機與不適合的時機的情況下，他必須捨（其所作）。
atha tato 'py adhikaṃ satva-arthaṃ paśyet | śikṣāṃ nikṣipet ||
然而，如果他見到對於眾生有更大的利益的話，他可以擱置學處。

13. upāyakauśalyasūtre jyotirmāṇavakaṃ dvācatvāriṃśadvarṣasahasrabrahmacāriṇam adhikṛtya saptame pade sthitasya kāruṇyam utpadyeta | kiṃ cāpy aham idaṃ vrataṃ khaṇḍayitvā nirayaparāyaṇaḥ syāṃ | tathāpy utsahe 'haṃ nairayikaṃ duṣkhaṃ prativedayitum atha ceyaṃ strī sukhitā bhavatu | mā kālaṃ karotu | iti hi kulaputra jyotirmāṇavakaḥ paścānmukho nivartya tāṃ striyaṃ dakṣiṇena pāṇinā gṛhītvaivam āha | uttiṣṭha bhagini yathākāmakaraṇīyas te bhavāmīti || pe || so 'haṃ kulaputra mahākāruṇyacittotpādenetvareṇa kāmopasaṃhitena daśakalpasahasrāṇi paścānmukham akārṣam | paśya kulaputra yad anyeṣāṃ nirayasaṃvartanīyaṃ karma | tad upāyakuśalasya bodhisatvasya brahmalokopapattisaṃvartanīyam iti ||
[英譯] In the upayakausalya Sutra, about the student Jyotis who  has lived chaste for 42,000 years, it is shown that pity might  arise in one who stands on the seventh step. "If I were to break this vow I should go to hell. Nevertheless I can endure the misery of hell, provided this woman be happy. Let her not die.' So, young sir, Jyotis turned and took the woman by the right hand and said, Rise, sister, do with me what you  will.' . . . And so I myself, young sir, by an impulse of pity,  though vile, and full of desire, was set back for ten thousand  ages. See, young sir, the deed which in the case of others  would lead to hell, turns to birth in Brahma's world in the  case of a Bodhisatva who is fertile in resource."
[法護譯] 又《方便善巧經》云：昔光明梵志於四萬二千歲中嚴持梵行，住七步已發生悲愍：設犯禁戒受地獄苦，不應棄彼令趣命終。善男子！是光明梵志即時執彼右手，作如是言：姊起！如其所欲。以要言之，善男子！如是深妙欲中起大悲心，於十千劫受輪迴苦，後復還修梵行。善男子！以菩薩方便善巧得生梵世。
[參考] 大寶積經大乘方便會第三十八之一，東晉天竺居士竺難提譯。
我於四十二億歲修淨梵行，云何於今而當毀壞？彼時梵志強自頓抴得離七步，離七步已生哀愍心，如是思惟：我雖犯戒墮於惡道，我能堪忍地獄之苦。我今不忍見是女人受此苦惱，不令是人以我致死。善男子！爾時梵志又如是思惟已，還至女所，以右手捉作如是言：姊起，恣汝所欲。善男子！爾時梵志於十二年中共為家室，過十二年已尋復出家，即時還具四無量心，具已命終生梵天中。善男子！汝勿有疑。爾時梵志即我身是，彼女人者今瞿夷是。善男子！我於爾時為彼女欲暫起悲心，即得超越十百千劫生死之苦。善男子！汝如是觀，若餘眾生由愛欲故墮於地獄，行方便菩薩由生梵天。
upāyakauśalyasūtre jyotir-māṇavakaṃ dvā-catvāriṃśad-varṣa-sahasra-brahma-cāriṇam adhikṛtya saptame pade sthitasya kāruṇyam utpadyeta |
在方便善巧經中，關於光明梵志，於四萬二千歲中嚴持梵行，住於第七步已，發生悲愍。
kiṃ ca apy aham idaṃ vrataṃ khaṇḍayitvā niraya-parāyaṇaḥ syāṃ |
如果我違犯這個禁戒之後，我應該趣向地獄。
tathā apy utsahe 'haṃ nairayikaṃ duṣkhaṃ prativedayitum atha ca iyaṃ strī sukhitā bhavatu | mā kālaṃ karotu | 縱使如此，我能堪忍地獄之苦，假如說這個女人是快樂的，不可以讓這個人，因為我而死去。
iti hi kulaputra jyotir-māṇavakaḥ paścān mukho nivartya tāṃ striyaṃ dakṣiṇena pāṇinā gṛhītvā evam āha | uttiṣṭha bhagini yathākāma-karaṇīyas te bhavāmi iti || 善男子！又如是思惟已，光明梵志還至女所，以右手執彼，作如是言：姊妹！妳起來！我會如妳所欲去作。
pe || so 'haṃ kulaputra mahākāruṇya-citta-utpādena itvareṇa kāma-upasaṃhitena daśa-kalpa-sahasrāṇi paścān mukham akārṣam | 以要言之，爾時梵志即我身是，善男子！由於生起大悲心，雖然充滿低劣的欲，我向後轉十千劫（或是超越十千劫生死之苦）。
paśya kulaputra yad anyeṣāṃ niraya-saṃvartanīyaṃ karma | tad upāyakuśalasya bodhisatvasya brahma-loka-upapatti-saṃvartanīyam iti || 善男子！汝看，若在其他人的情況下，這樣的行為，轉向於地獄。然而，在方便善巧的菩薩，轉生於梵世。

14. punar atraivāha | yadi bodhisatva ekasya satvasya kuśalamūlaṃ saṃjanayet tathārūpāṃ cāpattim āpadyeta yathārūpayāpattyāpannayā kalpaśatasahasraṃ niraye pacyeta | utsoḍhavyam eva bhagavan bodhisatvenāpattim āpattuṃ tac ca nairayikaṃ duṣkhaṃ | na tv eva tasyaikasay satvasya kuśalaṃ parityaktum iti ||
[英譯] Again in the same place he says : '' If the Bodhisatva should  produce a root of good in one being, and should fall into such  a sin as would cause him to fry in hell for a hundred thousand  ages, he must endure to fall into that sin and bear that hellish  pain rather than to omit the good of that one being."
[法護譯] 彼經又說：若有菩薩為一眾生發善根者，於其色相如罪所墮，百千劫中受地獄苦之所燒煮。世尊！彼菩薩然起是罪無地獄苦，謂由於一眾生亦不捨離此善根故。
[參考] 大寶積經大乘方便會第三十八之一，東晉天竺居士竺難提譯。
世尊！菩薩行於方便，若為一人起大悲心合集善法，若似犯罪、若實犯罪，於百千劫墮大地獄。世尊！此菩薩堪受諸惡及地獄苦，以此善根願不捨一人。
punar atra eva āha | yadi bodhisatva ekasya satvasya kuśala-mūlaṃ saṃjanayet tathārūpāṃ ca āpattim āpadyeta yathārūpayā āpattyā āpannayā kalpa-śata-sahasraṃ niraye pacyeta | 彼經又說：如果有菩薩為一眾生發善根，而且墮入如是種類的罪，由於墮入如是種類的罪，於百千劫中受地獄苦之所燒煮。
utsoḍhavyam eva bhagavan bodhisatvena āpattim āpattuṃ tac ca nairayikaṃ duṣkhaṃ | 世尊！這位菩薩必須堪忍犯罪，以及地獄苦。
na tv eva tasya ekasay satvasya kuśalaṃ parityaktum iti ||
但是，為彼一眾生，不捨離此善根。

15. punar atraivāha | iha kulaputropāyakuśalo bodhisatvo yadā kadācit kasmiṃścit pāpamitravaśenāpattim āpadyeta | sa itaḥ pratisaṃśikṣate | na mayaibhiḥ skandhaiḥ parinirvāpayitavyaṃ | mayā punar evaṃ saṃnāhaḥ saṃnaddhavyaḥ | aparāntakoṭiḥ saṃsaritavyā satvānāṃ paripācanahetor iti | na mayā cittadāhaḥ karaṇīyo | yathā yathā saṃsariṣyāmi tathā tathā satvān paripācayiṣyāmi | api tv etāṃ cāpattiṃ yathādharmaṃ pratikariṣyāmi | āyatyāṃ saṃvaram āpatsye | sacet kulaputra pravrajito bodhisatvaḥ parikalpam ādāya sarvāś catasro mūlāpattīr atikramed anena copāyakauśalyena vinodayed |annāpattiṃ bodhisatvasya vadāmīti ||
[英譯] Again in the same place he says :' Here, young sir, whenever the Bodhisatva fertile in resource falls into any sin by the  power of the Bad Friend, from this he learns a fresh lesson. I must not enter Nirvana with these elements ; but I must  make up my mind to this : a crore of deaths must be passed  through for the sake of bringing people to maturity. I must  not have heartburnings ; however my course may be, I will  bring people to maturity. But yet I will atone for this sin as  is right. For the future I undertake to cease.' If, young sir,  the Bodhisatva who has left the world, to put an imaginary  case, should overcome all the four root sins, and by that  fertility in resource should dispel them, I call that sinlessness  in the Bodhisatva."
[法護譯] 彼經又云：善男子！此方便善巧菩薩有極重罪，謂或時遇惡知識勸就此蘊取證涅盤，然於後際不復堪任被斯鎧甲，何容化度一切眾生？故我不起是心，如彼輪轉化度眾生。又若設有是罪，如其法行使無過咎。善男子！若出家菩薩一切分別所造過四重罪，是菩薩具方便善巧者隨起即悔，說為無罪。
[參考] 大寶積經大乘方便會第三十八之一，東晉天竺居士竺難提譯。
佛復告智勝菩薩：善男子！菩薩摩訶薩雖至不退轉地，亦以方便而行於施，是名菩薩行於方便。善男子！有時惡知識教菩薩言：汝何用久處生死？可於此身早入涅槃。菩薩知已即應離之。我如是大莊嚴教化一切眾生，是人為我作諸留難。若我不在生死中者，何能教化無量眾生？智勝菩薩白佛言：世尊！若有眾生以妄想故犯四重罪。佛告智勝菩薩：善男子！若出家菩薩以妄想故犯四重罪，行方便菩薩能盡除滅。我今亦說無有犯罪及受報者。
punar atra eva āha | iha kulaputra upāyakuśalo bodhisatvo yadā kadācit kasmiṃś cit pāpa-mitra-vaśena āpattim āpadyeta | sa itaḥ pratisaṃśikṣate | 彼經又云：善男子！任何時候，此方便善巧的菩薩，由於惡友的力量，墮入罪過。從這裡，他學到新的課題。
na mayā ebhiḥ skandhaiḥ parinirvāpayitavyaṃ | 我不應該以此蘊，取證涅槃。
mayā punar evaṃ saṃnāhaḥ saṃnaddhavyaḥ | 我必須被如是鎧甲。
aparāntakoṭiḥ saṃsaritavyā satvānāṃ paripācana-hetor iti |
必須經歷千萬次的生死，為了令眾生成熟。
na mayā cittadāhaḥ karaṇīyo | 我必須不讓心如是燃燒（我不應該生起這樣的心）。
yathā yathā saṃsariṣyāmi tathā tathā satvān paripācayiṣyāmi |
如如輪迴，如是如是成熟眾生（不管我將要如何的輪迴，我將要令眾生成熟）。
api tv etāṃ ca āpattiṃ yathādharmaṃ pratikariṣyāmi | āyatyāṃ saṃvaram āpatsye |
但是，我將如法贖罪。在未來，我將會得到律儀（我將會停止造惡）。
sacet kulaputra pravrajito bodhisatvaḥ parikalpam ādāya sarvāś catasro mūla-āpattīr atikramed anena ca upāya-kauśalyena vinodayed | anāpattiṃ bodhisatvasya vadāmi iti || 善男子！如果出家菩薩，以妄想故，可能會違越一切四根本罪。而，具方便善巧的菩薩能盡除滅。我說這位菩薩是無罪。

16. sphuṭaṃ cāryaratnameghe ānantaryacikīrṣupuruṣamāraṇānujñānāt || śrāvakavinaye 'pi mūlāpattisthānae eva kāruṇyān mṛgādimokṣaṇe 'nnāpattir uktaiva || ayaṃ ca rāge guṇo yad bodhisatve rāgam utpādya sugatir labhyate | na tu krodhena || yathoktam upāyakauśalyasūtre | priyaṃkare bodhisatve raktā ... dhavyottarāṃ dārikām adhikṛtya | priyaṃkarasya praṇidheḥ punaḥ punar yā istri prekṣeta sarāgacittā | sā istribhāvaṃ parivarjayitvā puruṣo bhavet yādṛg udārasatvaḥ || paśyasva ānanda guṇāsya īdṛśāḥ | yenānyasatvā nirayam vrajanti | tenaiva śūreṣu janitva rāgaṃ gacchanti svargaṃ puruṣatvam eva ca || pe || bhaiṣajyarājeṣu mahāyaśeṣu | ko bodhisatveṣu janayeta dveṣam | yesāṃ kileśo 'pi sukhasya dāyakaḥ | kiṃ vā punar yaḥ tān satkareyā | iti ||
[英譯] [168]In the holy Ratnamegha the slaying of a man who was  intending to commit a deadly sin, is allowed.   And in the sravaka-Vinaya, in the passage about root sins,  there is said to be no sin in the releasing of animals for pity's sake. And in passion there is this quality, that when the Bodhisatva has allowed passion to arise a happy new birth is  obtained ; but not by wrath. As it is said in the upayakaualya Sutra, concerning the  love of the girl Sridakshinottara for the Bodhisatva Priyamkara, By the vow of Priyamkara the woman who should look  on him with passionate mind would put off her womanhood  and become a man, an exalted being. Behold, Ananda, such are his qualities : by whom some beings go to hell, by the same  when he has brought them to birth amongst heroes, they fall  into passion, they go to heaven, they become men. . . . Who would feel hatred towards Bodhisatvas great and glorious like  Bhaishajyaraja, whose very sin gives happiness ? How much  more he that should honour them !
[法護譯] 如《寶雲經》所明：造極無間者謂令人死。聲聞律中名根本罪處。又若[利-禾+(黎-(暴-(日/共))+小)]剝鹿屬如起悲愍，說為無罪。此貪得者，若菩薩起貪猶生善趣，則不應瞋怒。如說方便善巧，菩薩樂作貪暗，於妙女色極樂修作，數數願求生女人中。厭彼貪心捨女身已，得丈夫相成大身者。佛告阿難：汝見如是功德不？自餘眾生雖行如是起猛利貪，然猶出離苦器生人天趣。乃至藥王大士！云何菩薩起瞋？謂若發生煩惱，何容施諸妙樂等。
[參考]大寶積經卷第一百六，東晉天竺居士竺難提譯，大乘方便會第三十八之一
爾時有菩薩名曰愛作，入舍衛城次第乞食，漸漸遂至一長者家。長者有女名曰德增，住高樓上。彼時女人聞菩薩聲，尋持食出向愛作菩薩。女見菩薩取其形容相好音聲，欲心即起為欲所燒，即時命終骨節解散。愛作菩薩見德增女，亦起惡覺婬欲之心。于時愛作菩薩即自思惟：云何彼法？法者為著。云何彼眼？何者此眼？眼性非知，但是肉團，不愛不知、不思不覺、無所分別、其性本空。耳鼻舌身意法亦復如是。薄皮厚皮、血肉脂肪、髮毛爪齒、骨髓筋脈，從足至頂如是觀已，若內若外無有一法而可愛著、若瞋若癡。於一切法如實觀，即離欲心得無生忍。得無生忍已，其心歡喜踊躍無量，即昇虛空高一多羅樹，遶舍衛城七匝。爾時世尊見愛作菩薩飛騰虛空，猶如鵝王無所罣礙。佛見是已告阿難言：阿難！汝見愛作菩薩飛騰虛空，猶如鵝王無所礙不？阿難言：唯然已見。佛告阿難：是愛作菩薩因起欲心推求諸法，即壞魔眾當轉法輪。時德增女命終之後生三十三天，轉于女身得成男子，自然處於七寶宮殿，縱廣正等十二由旬，有萬四千諸天婇女以為侍衛。是德增天子得識宿命推先業行：以何業緣而來生此？如是思惟已，見舍衛城中作長者女，因見愛作菩薩生婬欲心，欲心熾盛即身命終，便轉女身得成男子。我以是事得無量神力。…
見於愛作，發婬欲心，尋即命終，得為男子。
大醫藥王，有大名稱，如是菩薩，誰不尊敬？
雖生欲心，更得快樂，況於菩薩，生恭敬心。……
爾時尊者阿難白佛言：世尊！譬如須彌山，若諸雜色至其邊者同一金色。世尊！若有眾生至菩薩邊者，若瞋心、若淨心、若欲染心，如是一切悉皆同一薩婆若色。世尊！我從今日於諸菩薩生尊重心如須彌山。世尊！如有藥王名曰悉見，若有瞋心及清淨心服此藥者皆得除愈，彼藥能除一切諸毒。世尊！菩薩亦如是，若有瞋心淨心至菩薩所者，菩薩悉能為除一切貪恚癡病。
sphuṭaṃ ca āryaratnameghe ānantarya-cikīrṣu-puruṣa-māraṇa-anujñānāt ||
又，在聖寶雲經中明白地說，這個人想要造無間罪，將此人殺死。這是被允許的。
śrāvaka-vinaye 'pi mūla-āpatti-sthāna eva kāruṇyān mṛga-ādi-mokṣaṇe 'nāpattir uktā eva || 又，在聲聞律中，在關於根本罪的段落中，因為悲愍的緣故，釋放鹿等，說為無罪。
ayaṃ ca rāge guṇo yad bodhisatve rāgam utpādya sugatir labhyate | na tu krodhena || 又，於貪，尚有這樣的功德。若菩薩起貪之後，猶生善趣。但是，不是由於瞋怒。
Yathā uktam upāyakauśalyasūtre | 如在方便善巧經中說。
priyaṃkare bodhisatve raktādha vyottarāṃ dārikām adhikṛtya |
關於德增女對於愛作菩薩的貪愛。
priyaṃkarasya praṇidheḥ punaḥ punar yā istri prekṣeta sarāgacittā |
因為愛作菩薩數數願求，若女人以貪愛心觀看他。
sā istribhāvaṃ parivarjayitvā puruṣo bhavet yādṛg udārasatvaḥ ||  
那麼這個女人，捨棄女身之後，成為男人、高尚的眾生。
paśyasva ānanda guṇā asya īdṛśāḥ | 阿難！你看見這些就是他的功德。
yena anyasatvā nirayam vrajanti | tena eva śūreṣu janitva rāgaṃ gacchanti svargaṃ puruṣatvam eva ca || 若以此，其餘眾生到地獄，則他以此，於勇猛人群中生，雖起貪，生天，成為人。
pe || bhaiṣajya-rājeṣu mahā-yaśeṣu | ko bodhisatveṣu janayeta dveṣam |
乃至，對於類似藥王等大名稱的諸菩薩，誰會生起瞋？
yesāṃ kileśo 'pi sukhasya dāyakaḥ | kiṃ vā punar yaḥ tān satkareyā | iti ||
縱使那些人內心生起煩惱，依然給與快樂。更何況尊敬他們。

17. evam anyasmin sattvārthopāye sati rāgajāpattir anāpattir uktā || upāyakauśalyasūtre ca gaṇikāvat kṛtārtho bodhisatvo nirapekṣas taṃ satvaṃ tyajatīti vistareṇoktam || alabdhabhūmeś ca ṣaṭpāramitāsu caritavata iyaṃ cintā | netarasyety āstāṃ prāsaṅgikam ||
[英譯] Thus when there is this opportunity for the good of creatures,  a sin arising from passion is declared to be no sin. And in the upāyakauśalya Sutra it is fully explained how  that like a courtezan the Bodhisatva who has succeeded in his  good efforts leaves the creature with indifference.   But this is the reflection of one who has not attained a stage  of meditation, but has walked in the six Transcendent Virtues, not of any other, so we may dismiss the topic.   
[法護譯] 論曰：若為此名聞，如是於餘眾生利益方便，設起貪者說為無罪。此方便善巧菩薩所造利益，而不棄捨眾生，廣如彼說。然非得地六度妙行。於此伺察極善相應。
evam anyasmin satva-artha-upāye sati rāga-ja-āpattir anāpattir uktā ||
當有為其餘眾生利益方便的時候，由貪而生起罪，說為無罪。
upāyakauśalyasūtre ca gaṇikāvat kṛta-artho bodhisatvo nirapekṣas taṃ satvaṃ tyajati iti vistareṇa uktam || 而且在方便善巧經中詳細地解說，已經完成目標的菩薩，如妓女一樣，無所顧戀，棄捨彼眾生。
alabdha-bhūmeś ca ṣaṭ-pāramitāsu caritavata iyaṃ cintā | na itarasya ity āstāṃ prāsaṅgikam || 而，對於尚未得地的人而言，於六度中實踐，這件事是要思考的。不是對任何其他而言，所以我們可不管這個課題。

18. tasmād dveṣasyāvakāśo na deya | uktaṃ hy upāliparipṛcchāyāṃ | bodhisatvānāṃ śāriputra dve mahāsāvadye āpattī | katame dve | dveṣasahagatā mohasahagatā ceti | tatra śāriputra prathamā āpattir daśavarge ṛjukena deśayitavyā | hastāpattiḥ pañca varge gurvī deśayitavyā | striyā hastagrahaṇaṃ cakṣurdarśanaṃ | duṣṭacittāpattir ekapudgalasya dvayor vā śāriputra tāṃ gurvīṃ daśayet | pañcānantaryasamanvāgatāpattir bodhisatvena stryāpattir dārikāpattir hastāpattiḥ stūpāpattiḥ saṃghāpattis tathānyāś cāpattayo bodhisatvena na pañcatriṃśatāṃ buddhānāṃ bhagavatām antike rātriṃdivaṃ ekākinā gurvyo deśayitavyāḥ ||
[英譯] Therefore no place must be given to hate, for it is said in  the upali-pariprccha : " For Bodhisatvas, sariputra, there are  two most heinous sins. And what are these two ? One  connected with hate, one connected with delusion. Of these,  Sariputra, the first [169] sin is to be published directly in a Chapter of Ten Brethren. The sin of the hand is to be published as serious in a chapter of five, the touching of a woman  with the hand and looking at her with the eye. The sin of  evil thought, Sariputra, he should publish as serious to one man  or two. The five unpardonable sins, sin as regards women,  girls, the hand, the shrine, the order, and such-like sins, these  the Bodhisatva must publish by day and night in the presence  of the Thirty-five Blessed Buddhas."
[法護譯] 是故不容瞋等。又《優婆離所問經》云：佛言：舍利子！菩薩有二大罪。何等為二？謂心與瞋俱及與癡俱。乃至舍利子！應先志誠懺十惡罪及五種[人+替-日+心]，亦當懺悔。謂手執眼觀心難制止，或於一眾生兼餘二種。舍利子！復說有重五無間罪，謂具作。此菩薩或時於他婦女染行非法、手斷命根、盜佛塔物四方僧物。菩薩爾時如犯彼罪，應向三十五如來前於晝夜中一懺悔。
[參考] 大寶積經卷第九十大唐三藏菩提流志奉 詔譯優波離會第二十四
舍利弗白佛言：世尊！是諸菩薩於貪瞋癡不怖畏耶？佛言：舍利弗！一切菩薩有二犯戒。何等為二？一者瞋相應犯，二者癡相應犯。如是二犯，名大破戒。舍利弗！因貪犯者，為過微細難可捨離。因瞋犯者，為過麁重易可捨離。因癡犯者，為過深重復難捨離。所以者何？貪結能為諸有種子，生死蔓莚連持不絕，以是義故微細難斷。因瞋犯者，墮於惡趣可速除斷。因癡犯者，當墮八種大地獄中難可解脫。復次舍利弗！若有菩薩犯波羅夷者，應對清淨十比丘前，以質直心殷重懺悔。犯僧殘者，對五淨僧殷重懺悔。若為女人染心所觸，及因相顧而生愛著，應對一二清淨僧前殷重懺悔。舍利弗！若諸菩薩成就五無間罪，犯波羅夷、或犯僧殘戒、犯塔、犯僧及犯餘罪，菩薩應當於三十五佛前，晝夜獨處殷重懺悔。
tasmād dveṣasya avakāśo na deya | 是故不容瞋等（因此，沒有地方留給瞋恚）。
uktaṃ hy upāliparipṛcchāyāṃ | 因為，在優婆離所問經中說。
bodhisatvānāṃ śāriputra dve mahāsāvadye āpattī | katame dve | dveṣa-sahagatā moha-sahagatā ca iti | 舍利子！菩薩有二大罪。何等為二？謂心與瞋俱，及與癡俱。
tatra śāriputra prathamā āpattir daśavarge ṛjukena deśayitavyā |
在那裡，舍利子！第一罪，必須直接在十個人面前懺悔。
（若有菩薩犯波羅夷者，應對清淨十比丘前，以質直心殷重懺悔。）
hasta-āpattiḥ pañca varge gurvī deśayitavyā | 手的罪，在五個人前，誠懇地懺悔。
（犯僧殘者，對五淨僧殷重懺悔。）
striyā hasta-grahaṇaṃ cakṣur-darśanaṃ | 以手碰觸女人，以及用眼睛看她。
duṣṭa-citta-āpattir eka-pudgalasya dvayor vā śāriputra tāṃ gurvīṃ daśayet |
惡心的罪，舍利弗！應對一或二清淨僧前，殷重懺悔。
pañca ānantarya-samanvāgatā āpattir bodhisatvena stry-āpattir dārikā-āpattir hasta-āpattiḥ stūpa-āpattiḥ saṃgha-āpattis tathā anyāś ca āpattayo bodhisatvena pañca-triṃśatāṃ buddhānāṃ bhagavatām antike rātriṃdivaṃ ekākinā gurvyo deśayitavyāḥ || 若諸菩薩成就五無間罪，犯波羅夷、或犯僧殘戒、犯塔、犯僧及犯餘罪，菩薩應當於三十五佛世尊前，晝夜獨處殷重懺悔。

19. tatreyaṃ deśanā | aham evaṃnāmā buddhaṃ śaraṇaṃ gacchāmi | dharmaṃ śaraṇaṃ gacchāmi | saṃghaṃ śaraṇaṃ gacchāmi || namaḥ śākyamunaye tathāgatāyārhate samyaksaṃbuddhāya | namo vajrapramardine | namo ratnārciṣe | namo nāgeśvararājāya | namo vīrasenāya | namo vīranandine | namo ratnaśriye | namo ratnacandraprabhāya | namo 'moghadarśine | namo ratnacandrāya | namo nirmalāya | namo vimalāya | namaḥ śūradattāya | namo brahmaṇe | namo brahmadattāya | namo varuṇāya | namo varuṇadevāya | namo bhadraśriye | namaś chandanaśriye | namo 'nnantaujase | namaḥ prabhāsaśriye | namo 'śokaśriye | namo nārāyaṇāya | namaḥ kusumaśriye | namo brahmajyotirvikrīḍitābhijñāya tathāgatāya | namo dhanaśriye | namaḥ smṛtiśriye | namaḥ suparikīrtitanāmadheyaśriye | nama indraketudhvajarājāya | namaḥ suvikrāntaśriye | namo vicitrasaṃkramāya | namo vikrāntagāmine | namaḥ samantāvabhāsavyūhaśriye | namo ratnapadmavikrāmiṇe | namo ratnapadmasupratiṣṭhitaśailendrarājāya tathāgatāyārhate samyaksaṃbuddhāya ||
[英譯] In this case, here is the formula of confession. I,N or M, take refuge with the Buddha, I take refuge with the Law, I  take refuge with the Order. Glory to Sakyamuni the Tathagata, the Saint, omniscient. Glory to Vajrapramardi. Glory  to Ratnarsis. Glory to Nagesvararaja. Glory to Virasena.  Glory to Viranandi. Glory to Ratnari. Glory to Ratna-candraprabha. Glory to Amoghadarsi. Glory to Ratnacandra.   Glory to Nirmala. Glory to Vimala. Glory to Suradatta.  Glory to Brahma. Glory to Brahmadatta. Glory to  Varuna. Glory to Varunadeva. Glory to Bhadrasri.  Glory to Candanasri. Glory to Anantaujas. Glory to  Prabhasasri. Glory to Asokasri. Glory to Narayana. Glory  to Kusumasri. Glory to Brahmajyotirvikriditabhijna the  Tathagata. Glory to Dhanasri. Glory to Smrtisri. Glory to  Suparikirtitanamagheyasri. Glory to Indraketudhvajaraja.  Glory to Suvikrantasri. Glory to Vicitrasaihkrama. Glory  to Vikrantagami. Glory to Samantavabhasavyuhasri. Glory  to RatnapadmavikramT. Glory to RatnapadmasupratisthitaSailendraraja, Tathagata Saint Omniscient."
[法護譯] 云：我某甲，歸依佛、歸依法、歸依僧。那謨釋迦牟尼佛　那謨金剛消伏壞散佛　那謨寶焰佛　那謨龍自在王佛　那謨勇猛軍佛　那謨勤勇喜佛　那謨寶火佛　那謨寶月光佛　那謨不空見佛　那謨寶月佛　那謨離垢佛　那謨勇施佛　那謨梵德佛　那謨梵施佛　那謨水王佛　那謨水天佛　那謨賢吉祥佛　那謨栴檀吉祥佛　那謨無邊威德佛　那謨光吉祥佛　那謨無憂吉祥佛　那謨那羅延佛　那謨華吉祥佛　那謨淨照明遊戲神通佛　那謨蓮華光游戲神通佛　那謨財吉祥佛　那謨念吉祥佛　那謨善名稱吉祥佛　那謨因陀羅網幢王佛　那謨善游步吉祥佛　那謨安祥行佛　那謨勝游步佛　那謨普遍光嚴吉祥佛　那謨寶蓮華勝游步佛　那謨寶蓮華善住娑羅樹王佛
[參考] 大寶積經卷第九十大唐三藏菩提流志奉 詔譯優波離會第二十四
舍利弗！應自稱云；我某甲。歸依佛、歸依法、歸依僧。南無釋迦牟尼佛 南無金剛不壞佛 南無寶光佛 南無龍尊王佛 南無精進軍佛 南無精進喜佛南無寶火佛 南無寶月光佛 南無現無愚佛 南無寶月佛 南無無垢佛 南無離垢佛 南無勇施佛 南無清淨佛 南無清淨施佛 南無娑留那佛 南無水天佛 南無堅德佛 南無栴檀功德佛 南無無量掬光佛 南無光德佛 南無無憂德佛 南無那羅延佛 南無功德花佛 南無蓮花光遊戲神通佛 南無財功德佛 南無德念佛 南無善名稱功德佛 南無紅炎帝幢王佛 南無善遊步功德佛 南無鬪戰勝佛 南無善遊步佛 南無周匝莊嚴功德佛 南無寶花遊步佛 南無寶蓮花善住娑羅樹王佛
tatreyaṃ deśanā | aham evaṃnāmā buddhaṃ śaraṇaṃ gacchāmi | dharmaṃ śaraṇaṃ gacchāmi | saṃghaṃ śaraṇaṃ gacchāmi || 應自稱云；我某甲。歸依佛、歸依法、歸依僧。
1-10)
namaḥ śākyamunaye tathāgatāyārhate samyaksaṃbuddhāya | 南無釋迦牟尼如來應供等正覺
namo vajrapramardine | 南無金剛消伏壞散佛
namo ratnārciṣe | 南無寶焰佛
namo nāgeśvararājāya | 南無龍自在王佛
namo vīrasenāya | 南無勇猛軍佛
namo vīranandine | 南無勤勇喜佛
namo ratnaśriye | 南無寶火佛
namo ratnacandraprabhāya | 南無寶月光佛　　
namo 'moghadarśine | 南無不空見佛　
namo ratnacandrāya | 南無寶月佛　
11-20)
namo nirmalāya |　 南無無垢佛
namo vimalāya | 南無離垢佛
namaḥ śūradattāya | 南無勇施佛　
namo brahmaṇe | 南無清淨佛　
namo brahmadattāya | 南無梵施佛　
namo varuṇāya | 南無水王佛　
namo varuṇadevāya | 南無水天佛　
namo bhadraśriye | 南無賢吉祥佛
namaś chandanaśriye | 南無栴檀吉祥佛　
namo 'nantaujase | 南無無邊威德佛　
21-30)
namaḥ prabhāsaśriye | 南無光吉祥佛　
namo 'śokaśriye | 南無無憂吉祥佛　
namo nārāyaṇāya | 南無那羅延佛　
namaḥ kusumaśriye | 南無華吉祥佛　
namo brahmajyotirvikrīḍitābhijñāya tathāgatāya | 南無淨照明遊戲神通佛
namo dhanaśriye |　南無財吉祥佛　
namaḥ smṛtiśriye | 南無念吉祥佛　
namaḥ suparikīrtitanāmadheyaśriye | 南無善名稱吉祥佛　
nama indraketudhvajarājāya | 南無因陀羅網幢王佛　
namaḥ suvikrāntaśriye | 南無善遊步吉祥佛　
31-35)
namo vicitrasaṃkramāya | 南無安祥行佛　
namo vikrāntagāmine | 南無勝遊步佛　
namaḥ samantāvabhāsavyūhaśriye | 南無普遍光嚴吉祥佛　
namo ratnapadmavikrāmiṇe | 南無寶蓮華勝遊步佛　
namo ratnapadmasupratiṣṭhitaśailendrarājāya tathāgatāyārhate samyaksaṃbuddhāya ||南無寶蓮華善住娑羅樹王如來應供等正覺  

20. evaṃpramukhā yāvantaḥ sarvalokadhātuṣu tathāgatārhantaḥ samyaksaṃbuddhās tiṣṭhanti dhriyante yāpayanti | te māṃ samanvāharantu buddhā bhagavanto yan mayāsyāṃ jātau anyāsu vā jātiṣv annavarāgre jātisaṃsāre saṃsaratā [doubtful] pāpakaṃ karma kṛtaṃ syāt kāritaṃ vā kriyamāṇaṃ vānumoditaṃ bhavet | staupikaṃ vā sāṅghikaṃ vā dravyam apahṛtaṃ syāt hāritaṃ vā hriyamāṇaṃ vānumoditaṃ bhavet | pañcānantaryāṇi kṛtāni syuḥ kāritāni vā kriyamāṇāni vānumoditāni bhaveyuḥ | daśākuśalān karmapathān samādāya vartitaṃ syāt pare vā samādāpitāḥ syur vartamānā vānumoditā bhaveyur yena karmāvaraṇenāvṛto 'haṃ nirayaṃ vā gaccheyaṃ tiryagyoniṃ vā yamaviṣayaṃ vā gaccheyaṃ pratyantajanapadeṣu mleccheṣu vā pratyājāyeyaṃ dīrghāyuṣkeṣu deveṣūpapadyeyam indriyavikalatāṃ vādhigaccheyaṃ mithyādṛṣṭiṃ vopagṛhṇīyāṃ buddhotpādaṃ vā virāgayeyaṃ | tat sarvaṃ karmāvaraṇaṃ teṣāṃ buddhānāṃ bhagavatāṃ jñānabhūtānāṃ cakṣurbhūtānāṃ sākṣibhūtānāṃ pramāṇabhūtānāṃ jānatāṃ paśyatām agrataḥ pratideśayāmi āviṣkaromi na praticchādayāmy āyatyāṃ saṃvaram āpadye | samanvāharantu māṃ te buddhā bhagavanto yan mayāsyāṃ jātāv anyāsu vā jātiṣv annavarāgre vā jātisaṃsāre saṃsaratā dānaṃ dattaṃ bhaved antaśas tiryagyonigatāyāpy ālopaḥ śīlaṃ vā rakṣitaṃ bhaved yac ca me brahmacaryavāsakuśalamūlaṃ yac ca me satvaparipākakuśalamūlaṃ yac ca me bodhicittakuśalamūlaṃ yac ca me 'nnuttarajñānakuśalamūlaṃ tat sarvam aikadhyaṃ piṇḍayitvā tulayitvābhisaṃkṣipyānnutt arāyāṃ samyaksaṃbodhau uttarottarayā pariṇāmanayā yathā pariṇāmitam atītair buddhair bhagavadbhir yathā pariṇāmayiṣyanty annāgatā buddhā bhagavanto yathā pariṇamanty etarhi daśasu dikṣu pratyutpannā buddhā bhagavantaḥ | tathāham api pariṇāmayāmi | sarvaṃ puṇyam anumodayāmi | sarvān buddhān adhyeṣayāmi | bhavatu me jñānam annuttaram | ye cābhyatītās tathāpi ca ye annāgatā ye cāpi tiṣṭhanti narottamā jināḥ | annantavarṇān guṇasāgaropamān upaimi sarvān śaraṇaṃ kṛtāñjaliḥ | ye bodhisatvāḥ karuṇabalair upetā vicarati loke satvahitāya śūrāḥ trāyantu te māṃ sadapāpakāriṇaṃ [doubtful] | śaraṇaṃ yāmi tān buddhabodhisatvān ||
[英譯] So [170] they  pray and supplicate all the chiefest Tathagatas Saints Om-  niscient that are in all the universes. " Let them take heed of  me, the Blessed Buddhas ; all that in this birth or in other  births in the succession of births without beginning or ending  has been easily done or caused to be done or consented to by  me ; whether something that belonged to a shrine or to the  Order has been taken or caused to be taken or was consented  to being taken ; if the five unpardonable sins have been done,  or caused to be done, or consented to being done ; if I have  kept closely to the ten wicked courses of action or taught  others to do so, or consented to the doing, by which hindrance  of merit I might go to hell or enter an animal or Yama's realm,  or be born in bordering countries of foreigners, or come into  being amongst long-lived deities, or become crippled in my  organs, or embrace false doctrine, be indifferent to the arising  of Buddha ; all those hindrances in the presence of these  blessed Buddhas full of knowledge and vision, witnesses and  judges knowing and seeing, I publish, I reveal, I do not hide,  in future I forgo. May these blessed Buddhas behold me,  whatever in this birth or in others or in the course of the endless  succession of births as it runs, I have given in alms, even so  much as a morsel to an animal, what virtue I have kept, the  root of good in chaste living, the root of good in bringing  creatures to maturity, the root of good in the thought of enlightenment or in the transcendent wisdom, let all this be put  together in one lump and weighed and compressed in the  transcendent supreme wisdom with ever-increasing applications  of merit ; as it was applied by the former blessed Buddhas,  as future blessed Buddhas shall apply it, as the blessed Buddhas  who are now present in the ten regions are applying it, so also  I do apply it. All merit I delight in, all the Buddhas I supplicate :  May I have the supreme wisdom. All these who have passed  away and also those to come and those who now are noblest of  men, conquerors : with all these, beings of infinite praise, like  oceans of virtue, I take refuge in an attitude of adoration.  May the Bodhisatvas endowed with the powers of mercy that  walk the earth for the good of all creatures, mighty, protect  me, always a sinner. I take refuge with the many Bodhisatvas.
[法護譯] 如是現前乃至一切世界如來、應供、正等正覺，惟佛世尊觀察護念，我於今生或至餘生，及無始來生死輪轉造業障罪，自作教他見作隨喜，或盜窣堵波物四方僧物，五無間業、十不善業道，自作教他、見作隨喜。由斯業障毀除禁戒應墮地獄或旁生趣、焰魔境界，若生邊地及蔑戾車、生長壽天。設得為人，諸根不具、深著邪見、離佛出世。此諸業障，佛以真實惠、真實眼、真實證明、真實稱量，悉知悉見，今悉懺悔不敢覆藏。若我毀犯禁戒等罪，願佛世尊觀察哀愍。若我今生或至餘生，及無始來生死輪轉，乃至於旁生趣，或嘗施一摶食護一淨戒，若脩梵行所有善根，化度眾生發菩提心，及無上智一切善根。如稱量已，無不迴向最上最勝阿耨多羅三藐三菩提果，我今亦如過去未來現在諸佛之所迴向。乃至偈云：
懺除一切罪，諸福皆隨喜，及勸請諸佛，演說無上道。    
過去及未來，現住人中尊，無邊功德海，一切歸命禮。    
[參考] 大寶積經卷第九十大唐三藏菩提流志奉 詔譯優波離會第二十四
如是等一切世界諸佛世尊常住在世，是諸世尊當慈念我。若我此生、若我前生，從無始生死已來所作眾罪，若自作、若教他作、見作隨喜。若塔、若僧、若四方僧物，若自取、若教他取、見取隨喜。五無間罪，若自作、若教他作、見作隨喜。十不善道，若自作、若教他作、見作隨喜。所作罪障，或有覆藏、或不覆藏，應墮地獄、餓鬼、畜生、諸餘惡趣、邊地下賤及蔑戾車。如是等處所作罪障，今皆懺悔。今諸佛世尊當證知我、當憶念我。我復於諸佛世尊前作如是言：若我此生、若於餘生，曾行布施、或守淨戒，乃至施與畜生一摶之食，或修淨行所有善根，成就眾生所有善根，修行菩提所有善根，及無上智所有善根，一切合集校計籌量，皆悉迴向阿耨多羅三藐三菩提。如過去未來現在諸佛所作迴向，我亦如是迴向。眾罪皆懺悔，諸福盡隨喜，及請佛功德，願成無上智。去來現在佛，於眾生最勝，無量功德海，我今歸命禮。
evaṃ-pramukhā yāvantaḥ sarvaloka-dhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhās tiṣṭhanti dhriyante yāpayanti | te māṃ samanvāharantu buddhā bhagavanto
如是現前，乃至諸如來、應供、正等覺，住、持、行於一切世界中。願那些諸佛、世尊護念我。
yan mayā asyāṃ jātau anyāsu vā jātiṣv anavarāgre jāti-saṃsāre saṃsaratā [doubtful] pāpakaṃ karma kṛtaṃ syāt kāritaṃ vā kriyamāṇaṃ vā anumoditaṃ bhavet |
若我此生、若我前生，從無始生死已來，所作罪業，若自作、若教他作、見作隨喜。
staupikaṃ vā sāṅghikaṃ vā dravyam apahṛtaṃ syāt hāritaṃ vā hriyamāṇaṃ vā anumoditaṃ bhavet | 若盜窣堵波物、若盜四方僧物，若自取、若教他取、見取隨喜。
pañca-anantaryāṇi kṛtāni syuḥ kāritāni vā kriyamāṇāni vā anumoditāni bhaveyuḥ |
五無間業，若自作、若教他、見作隨喜。
daśa-akuśalān karma-pathān samādāya vartitaṃ syāt pare vā samādāpitāḥ syur vartamānā vā anumoditā bhaveyur yena karma-āvaraṇena āvṛto 'haṃ nirayaṃ vā gaccheyaṃ tiryagyoniṃ vā yama-viṣayaṃ vā gaccheyaṃ pratyantajana-padeṣu mleccheṣu vā pratyājāyeyaṃ dīrgha-āyuṣkeṣu deveṣu upapadyeyam indriya-vikalatāṃ vā adhigaccheyaṃ mithyā-dṛṣṭiṃ vā upagṛhṇīyāṃ buddha-utpādaṃ vā virāgayeyaṃ |
十不善道，若自作、若教他作、見作隨喜。若由業障所覆藏，我應墮地獄，或旁生趣、焰魔境界，或生於邊地，或蔑戾車，或生長壽天。或（設得為人，）諸根不具，或深著邪見，或離佛出世。
tat sarvaṃ karma-āvaraṇaṃ teṣāṃ buddhānāṃ bhagavatāṃ jñāna-bhūtānāṃ cakṣur-bhūtānāṃ sākṣi-bhūtānāṃ pramāṇa-bhūtānāṃ jānatāṃ paśyatām agrataḥ pratideśayāmi āviṣkaromi na praticchādayāmy āyatyāṃ saṃvaram āpadye | 此諸業障，我在諸佛、世尊、具真實慧、真實眼、真實證明、真實稱量、悉知、悉見的面前，懺悔、透露、不敢覆藏，在未來持守律儀。
samanvāharantu māṃ te buddhā bhagavanto yan mayā asyāṃ jātāv anyāsu vā jātiṣv anavarāgre vā jātisaṃsāre saṃsaratā dānaṃ dattaṃ bhaved
願那些諸佛、世尊護念我，若我此生、若於餘生，及無始來生死輪轉，曾行布施，
antaśas tiryagyonigatāya apy ālopaḥ śīlaṃ vā rakṣitaṃ bhaved
乃至施與畜生一摶之食，或守淨戒。
yac ca me brahma-carya-vāsa-kuśala-mūlaṃ 或修梵行所有善根，
yac ca me satva-paripāka-kuśala-mūlaṃ 成就眾生所有善根，
yac ca me bodhicitta-kuśala-mūlaṃ 菩提心所有善根，
yac ca me 'nuttarajñāna-kuśala-mūlaṃ 及無上智所有善根，
tat sarvam aikadhyaṃ piṇḍayitvā tulayitvā abhisaṃkṣipya anuttarāyāṃ samyak-saṃbodhau uttara-uttarayā pariṇāmanayā
一切合集，校計籌量之後，皆悉迴向最上、最勝無上正等覺。
yathā pariṇāmitam atītair buddhair bhagavadbhir yathā pariṇāmayiṣyanty anāgatā buddhā bhagavanto yathā pariṇamanty etarhi daśasu dikṣu pratyutpannā buddhā bhagavantaḥ | tathāham api pariṇāmayāmi | 如過去諸佛、世尊所作迴向。如未來諸佛、世尊將作迴向。如十方界中的現在諸佛、世尊正作迴向，我亦如是迴向。
sarvaṃ puṇyam anumodayāmi | 諸福盡隨喜。
sarvān buddhān adhyeṣayāmi | 我勸請諸佛。
bhavatu me jñānam anuttaram | 願成無上智。
ye ca abhyatītās tathā api ca ye anāgatā ye ca api tiṣṭhanti nara-uttamā jināḥ |
若過去及若未來，若現住佛，於眾生最勝。
ananta-varṇān guṇa-sāgara-upamān upaimi sarvān śaraṇaṃ kṛta-añjaliḥ |
無邊的稱讚，功德如大海，於一切佛，我合掌歸依。
ye bodhisatvāḥ karuṇa-balair upetā vicarati loke satva-hitāya śūrāḥ
若菩薩具足悲憫力，為眾生的利益，行於世界，這些英雄。
trāyantu te māṃ sada-pāpa-kāriṇaṃ | śaraṇaṃ yāmi tān buddha-bodhi-satvān ||
願你們保護我，這個常作惡的罪人。我歸依那些已覺悟的菩薩（佛、菩薩）。

21. iti hi śāriputra bodhisatvenemān pañcatriṃśato buddhān pramukhān kṛtvā sarvatathāgatānugatair manasikāraiḥ pāpaśuddhiḥ kāryā | tasyaivaṃ sarvapāpaviśuddhasya tatra ca buddhā bhagavanto mukhāny upadarśayanti satvavimokṣārtham eva | nānāvyañjanākāram upadarśayanti vibhrāntabālapṛthagjanānāṃ paripācanāhetoḥ || pe || na śakyaṃ sarvaśrāvakapratyekabuddhanikāyair āpattikaukṛtyasthānaṃ viśodhayituṃ yad bodhisatvas teṣāṃ buddhānāṃ bhagavatāṃ nāmadheyadhāraṇaparikīrtanena rātriṃdivaṃ triskandhakadharmaparyāyapravartanenāpattikaukṛtyān niḥsarati samādhiṃ ca pratilabhate || ukto vidūṣaṇāsamudācāraḥ | pratipakṣasamudācāra ucyate | tatra gambhīrasūtrāntaparicayāt pāpakṣayo bhavati ||
[英譯][171] Thus, Sariputra, the Bodhisatva must purge his  sins, putting first those thirty-five Buddhas, with earnest  attention paid to all the Tathagatas : and to him thus purged  of all his sins then and there the blessed Buddhas show their  faces for the emancipation of all beings. The show manifold  manifestations of themselves, that they may bring to maturity  confused and foolish men still unconverted. ... It is not  possible for all-the multitudes of ascetics and Pratyeka Buddhas  to purify the state of sin and wickedness from which the Bodhisatva is freed by calling upon the names of those blessed  Buddhas day and night by engaging in the recitation of the  Triskandhadharma, and entering into meditation."
[法護譯] 舍利子！是菩薩於三十五如來前如是作已，是諸如來隨知作意，得罪清淨。由罪清淨故，此諸佛世尊當現其前。如是解脫利益眾生現諸相好。由是愚夫異生於此化度輒生疑惑，乃至一切聲聞及緣覺眾而不能使彼惡作罪處清淨地。若有菩薩於此諸佛如來名號而常持念，晝夜三時轉正法行，出離彼罪得三摩地。
[參考] 大寶積經卷第九十大唐三藏菩提流志奉 詔譯優波離會第二十四
如是舍利弗！菩薩應當一心觀此三十五佛而為上首，復應頂禮一切如來，應作如是清淨懺悔。菩薩若能滅除此罪，爾時諸佛即現其身，為度一切諸眾生故，示現如是種種之相，而於法界亦無所動，隨諸眾生種種樂欲，悉令圓滿皆得解脫。復次舍利弗！菩薩若入大悲三昧，則能示現地獄、畜生、閻魔羅界成熟眾生。菩薩若入大莊嚴三昧，則能示現長者之身成熟眾生。若入殊勝三昧，則能示現轉輪王身成熟眾生。若入熾然威光三昧，則能示現帝釋梵王殊妙色身成熟眾生。菩薩若入一向三昧，則能示現聲聞之身成熟眾生。菩薩若入清淨三昧，則能示現辟支佛身成熟眾生。菩薩若入寂靜三昧，則能示現諸佛色身成熟眾生。菩薩如是入一切法自在三昧，隨其志樂現種種身成熟眾生，或現帝釋身、或現梵王身、或現轉輪聖王身，皆為成熟諸眾生故，而於法界亦無所動。何以故？菩薩雖復隨順眾生種種示現，不見身相及生相無所得故。舍利弗！於意云何？如師子王大哮吼時，諸小野干能堪任不？舍利弗言：不也。世尊！又舍利弗！如大香象其所負重，驢堪任不？不也。世尊！又如帝釋及梵天王威德自在，貧賤之人能堪任不？不也。世尊！又如大力金翅鳥王翱翔運動，諸餘小鳥能堪任不？不也。世尊！佛言：舍利弗！是諸菩薩所有善根勇猛之力，依出離智淨諸罪垢、遠離憂悔，得見諸佛及得三昧，亦復如是。如斯罪障，非諸凡夫聲聞緣覺所能除滅。菩薩若能稱彼佛名，晝夜常行是三種法，能滅諸罪遠離憂悔，得諸三昧。
iti hi śāriputra bodhisatvena imān pañca-triṃśato buddhān pramukhān kṛtvā sarva-tathāgata-anugatair manasikāraiḥ pāpa-śuddhiḥ kāryā |
如是，舍利子！菩薩於此三十五佛前如是作已，接著，作意（頂禮）一切如來，應令諸罪清淨。
tasya evaṃ sarva-pāpa-viśuddhasya tatra ca buddhā bhagavanto mukhāny upadarśayanti satva-vimokṣa-artham eva | nānā-vyañjana-ākāram upadarśayanti vibhrānta-bāla-pṛthag-janānāṃ paripācanā-hetoḥ || 當他的一切罪清淨的時候，爾時，諸佛、世尊即現其身，為度一切諸眾生。示現種種裝飾、形相，為了成熟迷惑的愚夫、異生的人群。
pe || na śakyaṃ sarva-śrāvaka-pratyekabuddha-nikāyair āpatti-kaukṛtya-sthānaṃ viśodhayituṃ yad bodhisatvas teṣāṃ buddhānāṃ bhagavatāṃ nāmadheya-dhāraṇa-parikīrtanena rātriṃdivaṃ tri-skandhaka-dharma-paryāya-pravartanena āpatti-kaukṛtyān niḥsarati samādhiṃ ca pratilabhate || 乃至，一切聲聞及緣覺眾不能使彼惡作罪處（狀況）清淨。若有菩薩，於此諸佛、世尊的名號，晝夜持念。由於從事於三蘊法的持誦，出離諸惡作罪，得三摩地。
[參考] triskandhakadharma
http://www.dsbcproject.org/canon-text/content/34/270
Āryatriskandha sūtram---tatreyaṃ(āpatti) 到upaimi sarvān śaraṇaṃ kṛtāñjaliḥ||就是從前文的19--20。
佛說舍利弗悔過經，後漢安息國三藏安世高譯
菩薩藏經，梁扶南三藏僧伽婆羅譯
大乘三聚懺悔經，隋闍那崛多共笈多等譯

22. ukto vidūṣaṇāsamudācāraḥ | pratipakṣasamudācāra ucyate | tatra gambhīrasūtrāntaparicayāt pāpakṣayo bhavati ||yathā vajracchedikāyām uktaṃ | ye te subhūte kulaputrā vā kuladuhitaro vā imān evaṃrūpān sūtrāntān udgrahīṣyanti yāvat paryavāpsyanti | te paribhūtā bhaviṣyanti suparibhūtāḥ | tat kasya hetoḥ | yāni teṣāṃ satvānāṃ paurvajanmikāni karmāṇi kṛtāny apāyasaṃvartanīyāni | tāni tayā paribhūtatayā dṛṣṭae eva dharme kṣapayiṣyanti buddhabodhiṃ ca prāpsyantīti ||
[英譯] The practice of self-reproach has been described ; and the  practice of the opposite s is to be described. Here from  acquaintance with the profound sacred books sin is annulled. As it is said in the Vajracchedika : " Whoever, Subhuti, young men or young women, shall learn doctrinal books such  as these . . . shall study these, they shall be despised, utterly  despised ; and why so ? All the deeds that in former births  they have done leading up to harm, these by that state of   contempt as soon as the law is seen they shall cast aside and  shall obtain a Buddha's wisdom."
[法護譯] 說此是名悔過及對治行。論曰：讀誦甚深經典得彼罪滅。如《能斷金剛般若波羅蜜多經》云：復次須菩提！若善男子善女人受持讀誦此經，若為人輕賤。所以者何？是人先世所造罪業，應墮惡道；由見是法，以今世人輕賤故，先世罪業則為消滅，得佛菩提等。
[參考] 金剛般若波羅蜜經，姚秦天竺三藏鳩摩羅什譯
復次，須菩提！善男子、善女人，受持讀誦此經，若為人輕賤，是人先世罪業，應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。
ukto vidūṣaṇā-samudācāraḥ | 已說悔過行。
pratipakṣa-samudācāra ucyate | 接著，應該說對治行。
tatra gambhīra-sūtrānta-paricayāt pāpa-kṣayo bhavati ||
在那裡，因為數習（了解、熟悉）甚深經典，彼罪得滅。
yathā vajracchedikāyām uktaṃ | 如在能斷金剛般若波羅蜜多經中說。
ye te subhūte kulaputrā vā kuladuhitaro vā imān evaṃrūpān sūtrāntān udgrahīṣyanti yāvat paryavāpsyanti | 須菩提！任何諸善男子或善女人，受持乃至讀誦此經。
te paribhūtā bhaviṣyanti suparibhūtāḥ | tat kasya hetoḥ |
他們將會被人輕賤、極被輕賤。所以者何？
yāni teṣāṃ satvānāṃ paurva-janmikāni karmāṇi kṛtāny apāya-saṃvartanīyāni |
是人先世所造罪業，應墮惡道。
tāni tayā paribhūtatayā dṛṣṭa eva dharme kṣapayiṣyanti buddha-bodhiṃ ca prāpsyanti iti || 由於被人輕賤的狀態，當見到法的時候，將會消滅先世罪業，當得佛菩提。

23. śūnyatādhimuktyāpi pāpaśuddhir bhavati tathāgatakoṣasūtre vacanāt | yaḥ kāśyapa pitā ca syāt pratyekabuddhaś ca taṃ jīvitād vyaparopayed idam agraṃ prāṇātipātānāṃ | idam agram adattādānānāṃ yad uta triratnadravyāpaharaṇatā | idam agraṃ kāmamithyācārāṇāṃ yad uta mātā syād arhantī ca | idam agraṃ mṛṣāvādānāṃ yad uta tathāgatasyābhyākhyānaṃ | idam agraṃ paiśunyānāṃ yad utāryasaṃghasyāvarṇaḥ | idam agraṃ pāruṣyāṇāṃ yad utāryāṇām avasphaṇḍanaṃ | idam agraṃ saṃbhinnapralāpānāṃ yad uta dharmakāmānāṃ vikṣepaḥ | idam agraṃ vyāpādānāṃ yad utānantaryaparikarṣaṇam | idam agram abhidhyānāṃ yad uta samyaggatānāṃ lābhaharaṇacittatā | idam agraṃ mithyādṛṣṭīnāṃ yad uta gahanatādṛṣṭiḥ | ime kāśyapa daśākuśalāḥ karmapathā mahāsāvadyāḥ | sacet kāśyapa ekasatva ebhir evaṃ mahāsāvadyair daśabhir akuśalaiḥ karmapathaiḥ samanvāgato bhavet | sa ca tathāgatasya hetupratyayasaṃyuktāṃ dharmadeśanām avataren | nātra kaścid ātmā vā satvo vā jīvo vā pudgalo vā yaḥ karoti pratisaṃvedayate iti hy akṛtām annabhisaṃskārāṃ māyādharmatām asaṃkleśadharmatāṃ prakṛtiprabhāsvaratāṃ sarvadharmāṇām avataraty ādiśuddhān sarvadharmān abhiśraddadhāty adhimucyate | nāhaṃ tasya satvasyāpāyagamanaṃ vadāmīti ||
[英譯]  By faith in the Void also there comes purging from sin  according to what is said in the Tathagatakosha Sutra ; " He,  Kasyapa, that is a father and a Pratyeka Buddha, even he  would be uprooted from life by that chiefest of murders, that  chiefest of thefts, that is to say, the taking away of things  belonging to the Three Jewels : that chiefest of lustful and  deceitful deeds, that is, if it be a mother or a friend saint that  he would violate : that chiefest of lies, that is false accusing  of the Tathagata : that chiefest of calumny, that is [172] disparaging of the holy Order : that chiefest of harshnesses, that  is, reviling of the holy ; that chiefest of idle talk, that is,  distraction of those who love the right ; that chiefest evil  intent, that is, meditating unpardonable sins : that chiefest  covetousness, that is, the thought of taking the gains of those  who walk aright : that chiefest of all false doctrine, that is,  the heresy of clinging to the world. These ten paths of evil,  Kasyapa, are heinous. If, Kasyapa, a being should be involved  in these ten paths of evil so heinous, and if he should accept  the Tathagata's teaching about causation, if he recognizes that  there is no such thing in the world as self or a being or life or a  man who eats or enjoys the fruit of them, if he accepts that all  is really and essentially illusion, also without impurity and  naturally clear, and believes that all things are originally pure,  for such a being I declare no coming to misery."
[法護譯] 論曰：信解空性，得罪惡清淨故。《如來藏經》云：佛言：迦葉波！有十不善業道，是為大罪。此最極殺生者，謂若殺父、斷緣覺命。最極不與取者，謂若欺奪三寶財物。最極欲邪行者，謂起污母及無學尼。最極妄語者，謂言我是如來。最極兩舌者，謂於聖眾作離間語。最極惡口者，謂呵毀聖賢。最極綺語者，謂巧構浮飾亂諸法欲。最極貪者，於正道財利起侵奪心。最極瞋者，於五無間無悲愍心。最極邪見者，謂橫起僻執深險惡見。迦葉波！若一眾生具足如是十不善業道大罪者，如來以是因緣宣說法要，為令悟入無我、無人、無眾生、無命者、無作、無受，是行是造作、是幻化。然諸法性即煩惱性，入解諸法自體明亮，信解諸法種種清淨，我不說有眾生墮惡趣者。
[參考] 大方廣如來祕密藏經卷下，失譯人名附三秦錄
佛言：迦葉！解知煩惱從因緣生，名得菩提。迦葉！云何為解知從因緣所生煩惱？解知是無自性起法、是無生法，如是解知名得菩提。迦葉！但假名字名得菩提，而是菩提不以文字言說而得。若無文字、無言無說、無得菩提，是第一義。迦葉！如汝所問：十惡業道何者為重？迦葉！如人有父得緣覺道，子斷父命，名殺中重；奪三寶物，名盜中重；若復有人其母出家得羅漢道，共為不淨，是婬中重；若以不實謗毀如來，是妄語中重；若兩舌語壞賢聖僧，是兩舌中重；若罵聖人，是惡口中重；言說壞亂求法之人，是綺語中重；若五逆初業，是瞋恚中重；若欲劫奪持淨戒人物，是貪中重、邪見中重，謂之邊見。迦葉！此十惡道，是為最重。迦葉！如來知是十惡業是為最重。迦葉！若有一人具是十惡，迦葉！是惡眾生若解知如來說因緣法，是中無有眾生、壽命，無人、無丈夫、無我、無年少、無作業者、無受者起者；無知者見者、無福伽羅；無生、無滅、無行，是為盡法，無染無著，無善不善，本性清淨。一切諸法本性常淨，解知信入，迦葉！我不說彼趣向惡道，無惡道果。何以故？迦葉！法無積聚，法無集無惱。迦葉！一切諸法生滅不住，因緣和合而得生起，起已還滅。迦葉！若心生滅，一切結使亦生已滅；若如是解，無犯犯處。迦葉！若犯有住，無有是處。迦葉！如百千歲極大闇室不然燈明，是極闇室無門窓牖，乃至無有如針鼻孔日月珠火，所有光明無能得入。迦葉！若闇室中然火燈明，是闇頗能作如是說：我百千歲住，今不應去？。
Śūnyatā-adhimuktyā api pāpa-śuddhir bhavati tathāgata-koṣa-sūtre vacanāt |
由於信解空性，得罪惡清淨故。因為，在如來藏經說。
1)yaḥ kāśyapa pitā ca syāt pratyekabuddhaś ca taṃ jīvitād vyaparopayed idam agraṃ prāṇa-atipātānāṃ | 迦葉波！若是父親、緣覺，斷其命，此是最極殺生者。
2)idam agram adatta-ādānānāṃ yad uta tri-ratna-dravya-apaharaṇatā |
最極不與取者，謂若欺奪三寶財物。
3)idam agraṃ kāma-mithyā-ācārāṇāṃ yad uta mātā syād arhantī ca |
最極欲邪行者，謂起污母及無學尼。
4)idam agraṃ mṛṣā-vādānāṃ yad uta tathāgatasya abhyākhyānaṃ |
最極妄語者，謂不實謗毀如來。
5)idam agraṃ paiśunyānāṃ yad uta ārya-saṃghasya avarṇaḥ |
最極兩舌者，謂於聖眾不稱讚。
6)idam agraṃ pāruṣyāṇāṃ yad utāryāṇām avasphaṇḍanaṃ |
最極惡口者，謂辱罵聖賢。
7)idam agraṃ saṃbhinna-pralāpānāṃ yad uta dharma-kāmānāṃ vikṣepaḥ |
最極綺語者，謂言說壞亂求法之人。
8)idam agraṃ vyāpādānāṃ yad uta ānantarya-parikarṣaṇam |
最極瞋者，傾向於五無間。
9)idam agram abhidhyānāṃ yad uta samyag-gatānāṃ lābha-haraṇa-cittatā |
最極貪者，於正道財利，起侵奪心。
10)idam agraṃ mithyā-dṛṣṭīnāṃ yad uta gahanatā-dṛṣṭiḥ |
最極邪見者，謂之邊見。
ime kāśyapa daśa-akuśalāḥ karma-pathā mahā-sāvadyāḥ |
迦葉波！此十不善業道，是為最重。
sacet kāśyapa ekasatva ebhir evaṃ mahāsāvadyair daśabhir akuśalaiḥ karmapathaiḥ samanvāgato bhavet | sa ca tathāgatasya hetu-pratyaya-saṃyuktāṃ dharma-deśanām avataren | 迦葉！如果有一人具足如是這些十不善業道的大罪。而且，如果他能趣入（接受）如來的教導，關於因緣法。
na atra kaścid ātmā vā satvo vā jīvo vā pudgalo vā yaḥ karoti pratisaṃvedayate iti 如果他知道：在這個世界上，無我、無眾生、無壽命，或無作業者、無受者。
hy akṛtām anabhisaṃskārāṃ māyā-dharmatām asaṃkleśa-dharmatāṃ prakṛti-prabhāsvaratāṃ sarva-dharmāṇām avataraty 如果他接受：一切法的無所作、無造作、幻化法性、無染法性、自體明亮性。
ādi-śuddhān sarva-dharmān abhiśraddadhāty adhimucyate | 而且他信解一切法是最初清淨。
na ahaṃ tasya satvasya āpāya-gamanaṃ vadāmi iti || 我不說彼眾生趣向惡趣。

24. karmāvaraṇaviśuddhisūtre 'py uktaṃ | punar aparaṃ mañjuśrīr yo bodhisatva āpattim annāpattiṃ paśyati | avinayaṃ vinayaṃ paśyati | saṃkleśaṃ vyavadānaṃ paśyati | saṃsāradhātuṃ nirvāṇadhātuṃ paśyati | sa karmāvaraṇaviśuddhiṃ pratilabhatae iti ||
[英譯] And it is said in the karmāvaraṇaviśuddhi Sutra : Again,  moreover, Manjusri, the Bodhisatva who sees what is sin and  what is no sin, what is discipline and no discipline, what is  impurity and purification, what is the region of mundane  existence and what Nirvana ; he receives purification that  stops the effect of action."   
[法護譯] 又《淨諸業障經》云：復次文殊師利！若菩薩觀非律是律則見罪非罪，觀輪回界即涅槃界則見諸煩惱是為緣生，當知是人得業障清淨。
[參考] 佛說淨業障經，失譯人名今附秦錄
復次，文殊師利！若有菩薩觀於犯戒即是不犯、觀非毘尼即是毘尼、觀於繫縛即是解脫、觀於生死即涅槃界，是則名為淨諸業障。
karma-āvaraṇa-viśuddhi-sūtre 'py uktaṃ | 又在淨諸業障經中也說。
punar aparaṃ mañjuśrīr yo bodhisatva āpattim anāpattiṃ paśyati |
復次，文殊師利！若菩薩知道什麼是罪、什麼不是罪。
avinayaṃ vinayaṃ paśyati | 知道什麼是律、什麼不是律。
saṃkleśaṃ vyavadānaṃ paśyati | 知道什麼是染污、什麼是清淨。
saṃsāradhātuṃ nirvāṇadhātuṃ paśyati | 知道什麼是輪迴界、什麼是涅槃界。
sa karma-āvaraṇa-viśuddhiṃ pratilabhata iti || 他得業障清淨。

25. trisamayarāje 'pi pāpapratipakṣasamudācāra uktaḥ || akṣiṇī nimīlya buddhabodhisatvālambanacittaḥ śatākṣaram aṣṭasahasraṃ japet | nimīlitākṣa eva buddhabodhisatvān paśyati vigatapāpo bhavati | athavā caityaṃ pradakṣiṇīkurvann aṣṭasahasraṃ japec caityapratimāyāḥ saddharmapustakānāṃ caikatamaṃ puraḥkṛtyāyam eva vidhir iti ||
[英譯] And in the Trisamayardja is described how to apply the  antidote for sin. " Closing his eyes, meditating on Buddhas and Bodhisatvas, [173] he should recite the Hundred Syllables 8000 times ; as soon as he shuts his eyes he beholds the Buddhas  and Bodhisatvas, and his sin passes away : or he should pass  round a shrine from left to right, and recite this 8000 times,  placing in front of the shrine-image one of the books of the  Good Law. That is the process."
[法護譯] 又《底哩三昧耶王經》說對治行云：若閉目觀緣諸佛菩薩，誦百字明八千遍已，開眼備覩佛菩薩等，得離彼罪。或右繞佛塔，誦八千遍塔像經典，隨一現前，如儀廣說。
trisamayarāje 'pi pāpapratipakṣasamudācāra uktaḥ ||
在底哩三昧耶王經中，有說到如何對治惡罪的修行。
akṣiṇī nimīlya buddha-bodhisatva-ālambana-cittaḥ śata-akṣaram aṣṭa-sahasraṃ japet | 閉上雙目之後，心以諸佛、菩薩為所緣，應該誦百字明八千遍。
nimīlitākṣa eva buddha-bodhisatvān paśyati vigata-pāpo bhavati |
只要一閉眼睛，就能看見佛、菩薩等，就是他的罪已經離開了。
athavā caityaṃ pradakṣiṇī-kurvann aṣṭa-sahasraṃ japec caitya-pratimāyāḥ saddharma-pustakānāṃ ca ekatamaṃ puraḥ-kṛtya ayam eva vidhir iti ||
或正右繞佛塔的時候，應該誦八千遍塔像經典，隨一現前。這就是規定。

26. cundādhāraṇīṃ vā tāvaj japed yāvat pāpakṣayanimittāni paśyati svapne | tad yathā krandanādichardanadadhikṣīrādibhojanāt tu vigatapāpo bhavati | vamanād vā candrasūryadarśanād ākāśagamanāj jvalitānalamahiṣakṛṣṇapuruṣaparājayād bhikṣubhikṣuṇīsaṃghadarśanāt kṣīravṛkṣagajavṛṣagirisiṃhāsanaprāsādanāvarohaṇād dharmaśravaṇāc ca pāpakṣayaḥ saṃlakṣayitavyaḥ ||
[英譯] Or let him recite the cundādhāram until he sees in sleep the  tokens of the destruction of sin : namely, when he dreams of  uttering various cries, or partaking of milk and whey and so  forth, vomiting, staring at sun and. moon, passing through  the air, overcoming a black man, a bull, or blazing fire,  beholding a congregation of Brethren and Sisters, climbing  upon milk-trees, elephants, bulls, mountains, thrones, palaces,  boats, by hearing the Law, the annulling of sin is to be  indicated.
[法護譯] 又《尊那陀羅尼經》云：若念誦已，乃至夢見是相，得滅彼罪。若夢天女授乳酪飯，得離彼罪。或見日月昇虛空中，猛火水牛及黑丈夫怖走而去。又若夢見比丘比丘尼眾、或乳木樹、白象白牛、山峯舡舫、處大殿堂及師子座聽聞妙法，應知悉是罪滅之相。
[參考] 佛說七俱胝佛母准提大明陀羅尼經，唐天竺三藏金剛智譯
若有苾芻、苾芻尼、鄔波索迦、鄔波斯迦，受持、讀誦此陀羅尼。滿九十萬遍。無量劫來五無間等一切諸罪。悉滅無餘。所在生處。皆得值遇諸佛菩薩。所有資具隨意充足。無量百生常得出家。若是在家菩薩。修持戒行堅固不退。速得成就無上菩提。恒生天上。常為諸天之所愛敬。亦常守護。若下生人間。當為帝王家子。或貴族家生。其家無有災橫。病苦之所惱害。不墮三惡道趣。諸有所作無不諧偶。所出言教人皆信受。誦此陀羅尼滿十萬遍者。得見聲聞緣覺菩薩諸佛。若有重罪不得見者。更誦滿十萬遍。即境界中吐出黑飯。或見昇於宮殿或登白山及上樹。或見大池旋水。或騰空自在。或見天女與妙言辭。或見大集會中聽說妙法。或見拔髮自身剃頭。或喫酪飯飲白甘露。或渡大海或浮大河。或昇師子座或見菩提樹。或上船或見沙門。或著白衣黃衣以衣籠覆頭。或見日月或見童男女。或見自身上有乳樹。或昇花果樹。或見黑丈夫口中吐出火焰怖走而去。或見惡馬水牛狀似相鬪退失而走。或見自食乳粥。或見有香氣白花。若見如上相者即知罪滅。若有五逆罪業重。不得見如上相者。應當更誦滿七十萬遍。決定得見如前相貌。
cundādhāraṇīṃ vā tāvaj japed yāvat pāpa-kṣaya-nimittāni paśyati svapne |
或是他應該念誦準提陀羅尼，一直到在夢中，他看見罪滅的相。
tad yathā krandana-ādi-chardana-dadhi-kṣīra-ādi-bhojanāt tu vigata-pāpo bhavati | 就是，他夢到發出各樣的哭聲等，或是受用乳酪等，得離彼罪。
vamanād vā candra-sūrya-darśanād ākāśa-gamanāj 或是嘔吐，見日、月，行於空中。
jvalita-anala-mahiṣa-kṛṣṇa-puruṣa-parājayād 打敗猛火、水牛及黑丈夫。
bhikṣu-bhikṣuṇī-saṃgha-darśanāt 夢見比丘、比丘尼眾。
kṣīra-vṛkṣa-gaja-vṛṣa-giri-siṃha-āsana-prāsādana-avarohaṇād dharma-śravaṇāc ca pāpa-kṣayaḥ saṃlakṣayitavyaḥ || 或爬上乳木樹、象、牛、山、師子座、殿堂，以及聽聞妙法，應知悉是罪滅之相。

27. tathāgatabimbaparivarte 'pi pratipakṣasamudācāra uktaḥ | tad yathā puruṣo mīḍhāvaliptaḥ sudhautusnānaṃ kṛtvā gandhair vilipyate | tasya tad daurgandhyaṃ vāntaṃ vigataṃ syād evaṃ pañcānantaryakāriṇas tat pāpaṃ vigacchati | yo 'pi daśākuśalakarmapathasamanvāgatas tathāgate śraddhāṃ pratilabhya tathāgatabimbaṃ kārayet tasyāpi tat pāpaṃ na prajñāyate viśeṣato bodhicittasamanvāgatasya | viśeṣato 'bhiniṣkrāntagṛhāvāsasya śīlavata iti ||
[英譯] In the Tathagatahimha-parivarta also is described how to  apply the antidote for sin. " As a man smeared with urine  would take a good wash and perfume himself, and that evil smell would be dispersed and gone ; so disperses the sin of  one who has done the five unpardonable sins. And he who is versed in the ten paths of evil, resting his faith on the Tathagata, would present the image of the Tathagata, and that sin also  is not discerned, especially when he is possessed of the thought  of enlightenment, especially if he has left the worldly life and  lives in virtue."
[法護譯] 又〈如來形像品〉說對治行云：譬若有人不淨塗身臭惡可厭，以水洗灌施妙塗香，而彼臭惡即時遠離。如是造作五無間罪、具足遍行十不善業道，若得信解如來造佛形像，得離彼罪。由無罪故，智惠殊勝具菩提心。由殊勝故，而或出家堅持淨戒。
tathāgatabimbaparivarte 'pi pratipakṣa-samudācāra uktaḥ |
在如來形像品中也說如何對治惡的修行。
tad yathā puruṣo mīḍha-avaliptaḥ su-dhauta-snānaṃ kṛtvā gandhair vilipyate |  tasya tad daur-gandhyaṃ vāntaṃ vigataṃ syād
譬若有人不淨塗身，以水洗灌，施妙塗香，而彼臭惡，即時遠離。
evaṃ pañca-ānantarya-kāriṇas tat pāpaṃ vigacchati | yo 'pi daśa-akuśala-karma-patha-samanvāgatas tathāgate śraddhāṃ pratilabhya tathāgata-bimbaṃ kārayet tasya api tat pāpaṃ na prajñāyate viśeṣato bodhicitta-samanvāgatasya |
如是造作五無間罪遠離，若具足十不善業道者，於如來處，已得淨信，造佛形像，彼罪也不可見。特別是當他具足菩提心的時候。
viśeṣato 'bhiniṣkrānta-gṛha-āvāsasya śīlavata iti ||特別是當他已出家，堅持淨戒。

28. puṣpakūṭadhāraṇyām apy uktaṃ | yaś ca khalu punaḥ siṃhavikrīḍitatathāgataṃ saṃmukhaṃ varṣaṃ vā varṣasahasraṃ vā varṣaśatasahasraṃ vā sarvasukhopadhānair upatiṣṭhed | yaś ca parinirvṛtasya tathāgatasya caitye bodhicittasaṃgṛhīta ekapuṣpam āropayet tathāgatapūjāyai janāñjaliṃ copanāmayej jalena vā siñcayed iṣikāpadaṃ vā dadyān nirmālyaṃ cāpanayed upalepanapradānaṃ vā puṣpapradānaṃ vā dīpapradānaṃ vā kuryād āttamanāḥ ekakramavyatihāraṃ vātikramya vācaṃ bhāṣate | namas tasmai buddhāya bhagavata itimātre 'tra siṃhavikrīḍitakāṅkṣā vā vimatir vā vicikitsā vā yad asau kalpaṃ vā kalpaśataṃ vā kalpasahasraṃ vā durgativinipātaṃ gacchen nedaṃ sthānaṃ vidyatae iti ||
[英譯] In the Pushpakutadhdram also it is said : " Now again, O  siṃhakridita, whoso attends upon the Tathagata for a year,  or a thousand years, or a hundred thousand : and whoso at the  shrine of the Tathagata who has entered Nirvana having  achieved the thought of enlightenment should lay down one  flower for the worship of the Tathagata, and should offer water  in the palms of his hands, or sprinkle with water, or present  a brush and remove yesterday's leavings, or should make the  gift of ointment or flower or light with mind transported, and  once repeat the formula, Glory to this Buddha, the Blessed  Such-and-such,' then a doubt or imcertainty or mistake, O siṃhakridita, lest the man should go into a state of misery  for one age or a hundred or a thousand that is impossible."  
[法護譯] 《花積陀羅尼經》云：爾時師子遊戲如來當住於世，經百千歲施諸妙樂。時彼如來般涅盤後起舍利塔，若人以菩提心持彼一花供養如來，合掌稱名或洒水為淨，及一花鬘塗香花燈，乃至身行一步超諸言說稱南無佛，於彼師子游戲如來勿應疑惑，若於一劫百劫千劫返墮惡道者則無有是處。
[參考]佛說花積樓閣陀羅尼經，施護譯
善男子！又復如來住世百年千年。乃至百千年應化畢已。般涅槃後以佛舍利而起妙塔。若復有人於此塔所。以香泥塗地作曼拏羅。施設花鬘塗香燒香然燈志心供養。乃至持一花一燈以為供養。或持帚拂除去塵坌。或以一掬水用為灑淨。如是之人以志心故獲福無量。是人先世所有罪業當墮阿鼻地獄。以於塔所作供養故。先世罪報皆悉除滅。善男子若復有人。發一念心歸命於佛。又不中退復不輕慢。是人當來於百劫千劫乃至百千劫中。常感勝福生於人天不復墮落一切惡趣。
puṣpakūṭadhāraṇyām apy uktaṃ | 在花積陀羅尼經中也說。
yaś ca khalu punaḥ siṃha-vikrīḍita tathāgataṃ saṃmukhaṃ varṣaṃ vā varṣa-sahasraṃ vā varṣa-śata-sahasraṃ vā sarva-sukha-upadhānair upatiṣṭhed |
復次，師子遊戲！若有人，以諸妙樂，服務如來，經一年、千年、百千年。
yaś ca parinirvṛtasya tathāgatasya caitye bodhicitta-saṃgṛhīta eka-puṣpam āropayet tathāgata-pūjāyai jala-añjaliṃ ca upanāmayej jalena vā siñcayed iṣikā-padaṃ vā dadyān nirmālyaṃ ca apanayed upalepana-pradānaṃ vā puṣpa-pradānaṃ vā dīpa-pradānaṃ vā kuryād ātta-manāḥ eka-krama-vyatihāraṃ vā atikramya vācaṃ bhāṣate | 又，若於已般涅槃如來的塔中，若人已攝持菩提心，應該放上一朵花，為了供養如來。而且應該獻上手掌中的手，或是以水灑淨。或是提供帚拂，而且移走（儀式之後留下的）花。或是內心歡喜地提供塗香、花、燈。或是曾經重覆同樣的方法之後，說稱讚的話。
namas tasmai buddhāya bhagavata itimātre 'tra siṃhavikrīḍita kāṅkṣā vā vimatir vā vicikitsā vā yad asau kalpaṃ vā kalpa-śataṃ vā kalpa-sahasraṃ vā durgati-vinipātaṃ gacchen na idaṃ sthānaṃ vidyata iti ||禮敬於彼佛、世尊如是功德。此中，師子游戲！若懷疑、不確定、誤解，唯恐彼人可能會墮惡道，經一劫、百劫、千劫。則無有是處。

29. bhaiṣajyaguruvaidūryaprabharājasūtre 'py uktaṃ | ye pañca śikṣāpadāni dhārayanti | ye daśa śikṣāpadāni dhārayanti | ye ca bodhisatvasaṃvaraṃ caturthaṃ śataṃ śikṣāpadānāṃ dhārayanti | ye punar abhiniṣkrāntagṛhāvāsā bhikṣavaḥ pañcāśādhike dve śikṣāpadaśate dhārayanti | yāś ca bhikṣuṇyaḥ pañcaśikṣāpadaśatāni dhārayanti | ye ca yathāparigṛhītāc chikṣāsaṃvarād anyatarāc chikṣāpadād bhraṣṭā bhavanti | sacet te durgatibhayabhītās tasya bhagavato bhaiṣajyaguruvaiḍūryaprabharājasya tathāgatasya nāmadheyaṃ dhārayeyur yathāvibhavataś ca pūjāṃ kuryuḥ | na bhūyas teṣām apāyagatiḥ pratikāṅkṣitavyā || atha bhagavān āyuṣmantam ānandam āmantrayate sma | śraddadhāsi tvam ānanda | pattīyasi | yad ahaṃ tasya bhagavato bhaiṣajyaguruvaiḍūryaprabharājasya tathāgatasya guṇān varṇayāmi | atha te kāṅkṣā vā vimatir vā vicikitsā vātra gambhīre buddhagocare || athāyuṣmān ānando bhagavantam etad avocat | na me bhadanta bhagavan kāṅkṣā vā vimatir vā vicikitsā vā tathāgatabhāṣiteṣu sūtrānteṣu | tat kasya hetoḥ | nāsti tathāgatānām apariśuddhakāyavāṅmanaḥsamudācāratā | imau bhagavan candrasūryāv evaṃ maharddhikāv evaṃ mahānubhāvau pṛthivyāṃ patetāṃ | sumeruḥ parvatarājā sthānāc calet | na tu buddhānāṃ vacanam anyathā bhavet || kiṃtu bhadanta bhagavan santi satvāḥ śraddhendriyavikalā ye buddhagocaraṃ śrutvā na śraddadhati | teṣām evaṃ bhavati | katham idaṃ nāmadheyaṃ smaraṇamātreṇa tasya tathāgatasya ettakā guṇānuśaṃsā bhavati | te na śraddadhati | na pattīyanti | pratikṣipanti | teṣāṃ dīrgharātram annarthāyāhitāyāsukhāya vinipātāya bhaviṣyati || bhagavān āha | asthānam ānandānnavakāśo yeṣāṃ tasya nāmadheyaṃ nipatet karṇe teṣāṃ durgatyapāyagamanaṃ bhaved iti | duḥśraddhānīyaś cānanda buddhānāṃ buddhagocaraḥ |yac ca tvam ānanda śraddadhāsi pattīyasi | tathāgatasyaiṣo 'nubhāvo draṣṭavyaḥ | abhūmiś cātra śrāvakapratyekabuddhānāṃ sthāpayitvā ekajātipratibaddhān bodhisatvān mahāsatvān iti ||
[英譯] [174] And in the bhaiṣajyaguruvaidūryaprabharāja Sutra  also it is said : " They who keep the Five Precepts of instruction, they who keep the Ten Precepts of instruction, and  they who keep the Bodhisatva's ordinance the 400 Precepts of  instruction, and the Brethren who have retired from the world  and keep the 250 Precepts of instruction, and the Sisters who  keep the 500 Precepts of instruction, and those who are fallen  from the system of rules which they originally accepted, that is  from some precept of instruction ; if they are afraid of misery,  they shall use the name of the Blessed Tathagata Bhaishajya-guruvaiduryaprabharaja, and do worship according to their  means. They need fear no more falling into misery. " Then the Blessed One addressed the Elder Ananda. ' Do  you believe, Ananda, do you credit, what I say in praise of the  virtues of the blessed Tathagata Bhaishajyaguruvaiduryaprabharaja ? Have you doubt or uncertainty or misgiving in  this profound range of the Buddha ? ' Then Elder Ananda  said to the Blessed One : I have not, blessed sir, doubt,  uncertainty, or nisgiving as to the doctrines set forth by the  Tathagata ; and why so ? The Tathagatas are not wont to  use speech or mind save when the body is cleansed. Yonder  sun and moon, blessed One, so mighty and strong, might fall  to earth ; Sumeru king of mountains might move from his  place ; but the Word of the Buddhas could not fail. But,  blessed sir, there are beings, their senses without the faculty of  faith, who hearing the range of a Buddha do not believe. This  is what they think : " How can the name of Tathagata, by just remembering it, give so many advantages ? " They do not  believe or credit ; they reject it. It shall cause them long time  evil, mischief, unhappiness, calamity.' The Blessed One said : ' If his name, Ananda, shall fall on the ear of any out of place  and out of season, they would go to a life of misery and  misfortune. Hard it is, Ananda, to believe a Buddha's range.  That you, Ananda, believe and credit, [175] that is to be   regarded as the Tathagata's power. There is no scope here  for disciples and Pratyeka Buddhas, except the great beings  the Bodhisatvas, who are bound to one birth only.'
[法護譯] 又《藥師瑠璃光王經》云：若持五戒、十戒、菩薩四重戒、出家比丘二百五十戒、比丘尼五百戒，如於所受或有毀犯怖墮惡道，若人專念藥師瑠璃光王如來名號，如其供養，是人決定不墮惡趣。爾時世尊告阿難言：若我稱讚彼佛世尊藥師瑠璃光王如來所有功德，是為諸佛甚深境界，汝無疑惑生實信不？爾時具壽阿難陀白佛言：世尊！我於如來所說經中不生疑惑。所以者何？一切如來身語意中所集善行無不清淨。世尊！此日月輪最為高遠、具大威光可使墜地，妙高山王亦可傾動，是諸佛言終無異也。世尊！然有眾生信根不具，聞說諸佛甚深境界，便發是言：由何唯念一如來名，便獲爾所功德勝利？由斯不信便生誹謗，於長夜中退失利樂。佛告阿難：若聞彼佛名墮惡趣者，無有是處。阿難！此是諸佛甚深境界，難可信解。阿難！汝信解者，應知皆是如來威神之所建立，非諸聲聞緣覺未登地者，唯除一生所繫菩薩摩訶薩。
[參考] 藥師琉璃光如來本願功德經 第1卷，大唐三藏法師玄奘譯
復次，曼殊室利！若有淨信善男子、善女人等，乃至盡形不事餘天，惟當一心歸佛、法、僧，受持禁戒，若五戒、十戒、菩薩四百戒、苾芻二百五十戒、苾芻尼五百戒，於所受中或有毀犯，怖墮惡趣，若能專念彼佛名號，恭敬供養者，必定不受三惡趣生。……
爾時，世尊告阿難言：如我稱揚彼佛世尊藥師琉璃光如來所有功德，此是諸佛甚深行處，難可解了，汝為信不？阿難白言：大德世尊！我於如來所說契經，不生疑惑；所以者何？一切如來身語意業，無不清淨。世尊！此日月輪，可令墮落；妙高山王，可使傾動，諸佛所言，無有異也。世尊！有諸眾生，信根不具，聞說諸佛甚深行處，作是思惟：云何但念藥師琉璃光如來一佛名號，便獲爾所功德勝利？由此不信，反生誹謗；彼於長夜，失大利樂，墮諸惡趣，流轉無窮。佛告阿難：「是諸有情，若聞世尊藥師琉璃光如來名號，至心受持，不生疑惑，墮惡趣者，無有是處。阿難！此是諸佛甚深所行，難可信解；汝今能受，當知皆是如來威力。阿難！一切聲聞、獨覺，及未登地諸菩薩等，皆悉不能如實信解；惟除一生所繫菩薩。
bhaiṣajyaguruvaidūryaprabharājasūtre 'py uktaṃ | 又在藥師瑠璃光王經中也說。
ye pañca śikṣāpadāni dhārayanti | 若持五戒、
ye daśa śikṣāpadāni dhārayanti | 若持十戒、
ye ca bodhisatvasaṃvaraṃ caturthaṃ śataṃ śikṣāpadānāṃ dhārayanti | 若持菩薩四百戒、
ye punar abhiniṣkrāntagṛhāvāsā bhikṣavaḥ pañcāśādhike dve śikṣāpadaśate dhārayanti | 若持出家比丘二百五十戒、
yāś ca bhikṣuṇyaḥ pañcaśikṣāpadaśatāni dhārayanti | 若持比丘尼五百戒，
ye ca yathā-parigṛhītāc chikṣāsaṃvarād anyatarāc chikṣāpadād bhraṣṭā bhavanti |
如於所受，或有毀犯。
sacet te durgati-bhaya-bhītās tasya bhagavato bhaiṣajya-guru-vaiḍūrya-prabha-rājasya tathāgatasya nāmadheyaṃ dhārayeyur yathā-vibhavataś ca pūjāṃ kuryuḥ | na bhūyas teṣām apāya-gatiḥ pratikāṅkṣitavyā || 如果他們害怕惡道的怖畏，應該受持藥師瑠璃光王如來名號，根據他們的屬性（或方法）供養。他們不需要害怕墮於惡趣。
atha bhagavān āyuṣmantam ānandam āmantrayate sma | 爾時，世尊告訴阿難。
śraddadhāsi tvam ānanda | pattīyasi | yad ahaṃ tasya bhagavato bhaiṣajya-guru-vaiḍūrya-prabha-rājasya tathāgatasya guṇān varṇayāmi | 阿難！你要相信、你要賞識，若我稱讚彼佛、世尊藥師瑠璃光王如來所有功德。
atha te kāṅkṣā vā vimatir vā vicikitsā vā atra gambhīre buddhagocare ||
於諸佛甚深境界，你有疑惑、不確定、誤解嗎？
atha āyuṣmān ānando bhagavantam etad avocat | 爾時，具壽阿難陀白佛言：
na me bhadanta bhagavan kāṅkṣā vā vimatir vā vicikitsā vā tathāgatabhāṣiteṣu sūtrānteṣu | 大德！世尊！我於如來所說經中，不生疑惑、不確定、誤解。
tat kasya hetoḥ | na asti tathāgatānām apariśuddha-kāya-vāṅ-manaḥ-samudācāratā |
所以者何？一切如來身、語、意中，所集善行，無不清淨。
imau bhagavan candra-sūryāv evaṃ maha-rddhikāv evaṃ mahānubhāvau pṛthivyāṃ patetāṃ | 世尊！此日與月輪，最為高遠、具大威光，可使墜地。
sumeruḥ parvatarājā sthānāc calet | 妙高山王亦可傾動。
na tu buddhānāṃ vacanam anyathā bhavet || 但是，諸佛言終無異也。
kiṃtu bhadanta bhagavan santi satvāḥ śraddhā-indriya-vikalā ye buddha-gocaraṃ śrutvā na śraddadhati | 然，大德！世尊！有眾生信根不具，若已聞說諸佛甚深境界，不相信。
teṣām evaṃ bhavati | katham idaṃ nāmadheyaṃ smaraṇamātreṇa tasya tathāgatasya ettakā guṇānuśaṃsā bhavati | 作是思惟：如何僅記得彼如來的名號，就有那麼多功德勝利？
te na śraddadhati | na pattīyanti | pratikṣipanti | 他們不相信、不賞識，便生誹謗。
teṣāṃ dīrgharātram anarthāya ahitāya asukhāya vinipātāya bhaviṣyati ||
這將導致他們，長夜，無義、無利、無樂、墮諸惡趣。
bhagavān āha | asthānam ānanda anavakāśo yeṣāṃ tasya nāmadheyaṃ nipatet karṇe teṣāṃ durgaty-apāya-gamanaṃ bhaved iti | 佛說：阿難！若彼佛名入於彼耳，則墮惡趣者，沒有這個道理，沒有這個時機（沒有這樣的時空）。
duḥśraddhānīyaś ca ānanda buddhānāṃ buddha-gocaraḥ |阿難！於諸佛的佛境界，很難相信。
yac ca tvam ānanda śraddadhāsi pattīyasi | 阿難！若你會相信、賞識。
tathāgatasya eṣo 'nubhāvo draṣṭavyaḥ | 則應該知道這是如來的力量。
abhūmiś ca atra śrāvaka-pratyeka-buddhānāṃ sthāpayitvā ekajāti-pratibaddhān bodhisatvān mahā-satvān iti || 這個不是諸聲聞、緣覺的範圍，唯除一生所繫菩薩摩訶薩。

30. atraiva coktaṃ | ye cānye śrāddhāḥ kulaputrā vā kuladuhitaro vāṣṭāṅgasamanvāgatam upavāsam upavasanti | ekavārṣikaṃ vā traivārṣikaṃ vā śikṣāpadaṃ dhārayanti | yeṣām evam abhiprāyaḥ evaṃ praṇidhānaṃ | anena vayaṃ kuśalamūlena paścimāyāṃ diśāyāṃ sukhāvatyāṃ lokadhātau upapadyema yatrāmitābhas tathāgataḥ | yaiḥ śrutaṃ bhaviṣyati tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhavarājasya tathāgatasya nāmadheyaṃ | teṣāṃ maraṇakālasamaye 'ṣṭau bodhisatvā ṛddhyāgatya mārgam upadarśayanti | te tatra nānāraṅgeṣu padmeṣūpapādukāḥ prādurbhavanti | kecit punar devalokae upapadyante | teṣāṃ tatropapannānāṃ tat pūrvakaṃ kuśalamūlaṃ na kṣīyate | durgativinipātabhayaṃ ca na bhaviṣyati | te tataś cyutā iha manuṣyaloke rājāno bhavanti | caturdvīpeśvarāś cakravartinaḥ | annekāni satvakoṭīniyutaśatasahasrāṇi daśa kuśaleṣu karmapatheṣu pratiṣṭhāpayanti | apare punaḥ kṣatriyamahāśālakuleṣūpapadyante | brāhmaṇamahāśālakuleṣūpapadyante | gṛhapatimahāśālakuleṣu prabhūtadhanadhānyakoṣakoṣṭhāgārakuleṣūpapadyante | te rūpasaṃpannā bhavanti | parivārasampannā bhavanti ||
[英譯] " In the same place it is said : " Whoever else of the faithful,  young men or young women, that take upon them the eightfold  vows of virtue, or keep the precepts of instruction for one year  or for three years, who have this purpose and this intent : 'By  this root of good we would arrive at the blessed paradise in the  western region where is the Tathagata Amitabha : ' who shall  have heard the name of the Blessed Tathagata Bhaishajyaguru-vaiduryaprabharaja : when they die the eight Bodhisatvas  by their magical power show the way ; they appear without  birth in lotuses of various colours ; and some again arrive in  the world of gods. When they have arrived there the former  root of good does not dwindle. For them there will be no fear  of a life of misery or calamity. When they are born thence they  become kings in this world, lords inspired of the four continents.  They establish many thousands of miliions of beings in the  eight good paths of action. Others again come into great  kshatriya families, or great Brahman families, great house-holders' families with much wealth and riches laid up in their  storehouses and treasure chambers. They become handsome  and have many dependents."
[法護譯] 故彼經又云：若餘淨信善男子、善女人、鄔波索迦、鄔波斯迦，具足八分齋戒，一年三年受是學處，以此善根願生西方極樂世界無量壽如來前者，若得聞是藥師瑠璃光王如來名號，是人臨命終時，八大菩薩皆以神通來示正道。復有種種間色，世所希有，眾寶蓮華自然化生，或復生於天上。如是生處而宿植善根，彼無窮盡，亦復無有墮惡道怖。彼天歿已復生人世，為轉輪王統四大洲。與無量百千萬俱胝眾住十善業道，後復生彼剎帝利婆羅門長者大種族中，財物豐饒庫藏盈溢，色相眷屬皆悉具足。
[參考] 藥師琉璃光如來本願功德經，大唐三藏法師玄奘譯
復次，曼殊室利！若有四眾：苾芻、苾芻尼、鄔波索迦、鄔波斯迦，及餘淨信善男子、善女人等，有能受持八分齋戒，或經一年，或復三月，受持學處，以此善根，願生西方極樂世界無量壽佛所，聽聞正法，而未定者。若聞世尊藥師琉璃光如來名號，臨命終時，有八菩薩，乘神通來，示其道路，即於彼界種種雜色眾寶華中，自然化生。或有因此生於天上，雖生天中，而本善根亦未窮盡，不復更生諸餘惡趣。天上壽盡，還生人間，或為輪王，統攝四洲，威德自在，安立無量百千有情於十善道；或生剎帝利、婆羅門、居士大家，多饒財寶，倉庫盈溢，形相端嚴，眷屬具足，聰明智慧，勇健威猛，如大力士。
atra eva ca uktaṃ | 彼經又說。
ye ca anye śrāddhāḥ kulaputrā vā kuladuhitaro vā aṣṭa-aṅga-samanvāgatam upavāsam upavasanti | 若餘淨信諸善男子、善女人，具足八分齋戒。
eka-vārṣikaṃ vā trai-vārṣikaṃ vā śikṣāpadaṃ dhārayanti | 或經一年或三年，受持學處。
yeṣām evam abhiprāyaḥ evaṃ praṇidhānaṃ | 若有如是目標、如是願望：
anena vayaṃ kuśala-mūlena paścimāyāṃ diśāyāṃ sukhāvatyāṃ lokadhātau upapadyema yatra amitābhas tathāgataḥ | 以此善根，我們能夠生於西方極樂世界，無量壽如來在那裡。
yaiḥ śrutaṃ bhaviṣyati tasya bhagavato bhaiṣajya-guru-vaiḍūrya-prabhava-rājasya tathāgatasya nāmadheyaṃ | 若得聞彼世尊藥師瑠璃光王如來的名號。
teṣāṃ maraṇa-kāla-samaye 'ṣṭau bodhisatvā ṛddhyā āgatya mārgam upadarśayanti |
當他們在臨命終的時候，八大菩薩皆以神通來，示其道路。
te tatra nānā-raṅgeṣu padmeṣu upapādukāḥ prādurbhavanti |
他們自然化生在彼種種顏色的蓮華中，
kecit punar devaloka upapadyante | 或有些生於天上。
teṣāṃ tatra upapannānāṃ tat pūrvakaṃ kuśalamūlaṃ na kṣīyate |
當他們生在那裡的時候，以前的善根，不會滅盡。
durgati-vinipāta-bhayaṃ ca na bhaviṣyati | 也將不會有惡道、災難的恐怖。
te tataś cyutā iha manuṣyaloke rājāno bhavanti | catur-dvīpa-īśvarāś cakravartinaḥ | 他們，從彼天歿已，還生人間，為轉輪王，統四大洲，威德自在。
anekāni satva-koṭī-niyuta-śata-sahasrāṇi daśa kuśaleṣu karma-patheṣu pratiṣṭhāpayanti | 令無量百千俱胝那由他眾，住於十善業道。
apare punaḥ kṣatriya-mahā-śāla-kuleṣu upapadyante | brāhmaṇa-mahā-śāla-kuleṣu upapadyante | gṛha-pati-mahā-śāla-kuleṣu prabhūta-dhana-dhānya-koṣa-koṣṭha-āgāra-kuleṣu upapadyante | te rūpa-saṃpannā bhavanti | parivāra-sampannā bhavanti || 或生剎帝利、婆羅門、居士大種族中，財物豐饒，庫藏盈溢，形相端嚴，眷屬具足。

31. tatraivoktaṃ | yena ca punar mātṛgrāmeṇa tasya bhagavato bhaiṣajyaguruvaiḍūryaprabharājasya tathāgatasya nāmadheyaṃ śrutaṃ bhaviṣyati | udgṛhītaṃ vā | sa tasya paścimo mātṛgrāmabhāvaḥ pratikāṅkṣitavya iti ||
[英譯] In the same place it is said: "Again, whatever woman  shall have heard or understood the name of the Blessed Tathagata Bhaishajyaguruvaiduryaprabharaja, that may be expected to be her last embodiment as a woman."
[法護譯] 彼經又云：若有女人得聞是藥師瑠璃光王如來名號受持者，後轉女身。
[參考] 藥師琉璃光如來本願功德經，大唐三藏法師玄奘譯
若是女人，得聞世尊藥師如來名號，至心受持，於後不復更受女身。
tatra eva uktaṃ | yena ca punar mātṛgrāmeṇa tasya bhagavato bhaiṣajyaguruvaiḍūryaprabharājasya tathāgatasya nāmadheyaṃ śrutaṃ bhaviṣyati |
彼經又云：若有女人，得聞是藥師瑠璃光王如來名號，
udgṛhītaṃ vā | sa tasya paścimo mātṛgrāmabhāvaḥ pratikāṅkṣitavya iti ||
或是受持（知道）者，這是可以被期待的，這是最後一個女人的身體。

32. mañjuśrībuddhakṣetraguṇavyūhālaṃkārasūtre 'py uktaṃ | jñānottaraprabhāketuṃ praṇidhānamatiṃ tathā | śāntendriyaṃ mañjughoṣaṃ bhaktitaḥ praṇamāmy aham ||
ya eṣāṃ bodhisatvānāṃ nāmadheyaṃ tu dhārayet | etasya mātṛgrāmasya strībhāvo na bhaviṣyati ||
[英譯] And it is said in the  mañjuśrībuddhakṣetraguṇavyūhālaṃkāra Sutra : "I reverence in order jñānottaraprabhāketuṃ, Pranidhanamati, Santendriya, and Manjughosha. [176] The  woman who should bear in mind the name of these Bodhisatvas  will not become a woman."
[法護譯] 又《文殊莊嚴佛剎功德經》云：妙吉祥言：我亦恭敬是惠上菩薩、光幢菩薩、如意願菩薩、寂根菩薩。若有女人持是四菩薩名號者，得轉女身，後不復受。
[參考] 大寶積經卷第六十，大唐于闐三藏實叉難陀譯，文殊師利授記會第十五之三
佛言：善男子！汝等諦聽，當為汝說。善男子！彼一菩薩名光明幢，在於東方無憂德佛剎。次名智上，在於南方智王如來佛剎。次名諸根寂靜，在於西方慧積如來佛剎。次名願慧，在於北方那羅延如來佛剎。……爾時世尊告諸菩薩言：善男子！此四善大丈夫志願所趣皆不思議，應當尊重請其法要。而彼所願，於諸菩薩最為殊勝。若有善男子善女人得見之者，必定當得阿耨多羅三藐三菩提，棄捨二十億劫生死流轉，具足圓滿五波羅蜜。若有女人聞此菩薩名者，速得捨離女人之身。
mañjuśrībuddhakṣetraguṇavyūhālaṃkārasūtre 'py uktaṃ | 在文殊莊嚴佛剎功德經中也說。
jñāna-uttara-prabhā-ketuṃ praṇidhāna-matiṃ tathā | śānta-indriyaṃ mañju-ghoṣaṃ bhaktitaḥ praṇamāmy aham || 我恭敬是惠上光幢菩薩、願慧菩薩、寂根菩薩、妙音菩薩。
ya eṣāṃ bodhisatvānāṃ nāmadheyaṃ tu dhārayet | etasya mātṛgrāmasya strībhāvo na bhaviṣyati || 若有女人持是四菩薩名號者，得轉女身，後不復受。

33. uktaḥ saṃkṣepāt pratipakṣasamudācāraḥ || pratyāpattibalam adhunocyate ||yathoktam āryakṣitigarbhasūtre | prāṇātipātāt prativirato bhavati bodhisatvo mahāsatvaḥ sarvasatvānām abhayaṃdadaḥ | annuttrāso 'nnupāyāso 'lomaharṣaḥ sa tena kuśalamūlena karmavipākena | yat pūrvāntakoṭipañcagaticakrāruḍhena saṃsāranadyudyātena prāṇātipātahetunā kāyavāṅmanasā karmāvaraṇaṃ kleśāvaraṇaṃ dharmāvaraṇaṃ kṛtaṃ vā syāt kāritaṃ vānumoditaṃ syāt | tat sarvaṃ tena prāṇātipātavairamaṇacakreṇa sarvānarthaṃ mardayati | yāvad aśeṣam avipākaṃ kurute | sanikāyasabhāge devamanuṣyāṇāṃ priyo bhavati nirātaṅko dīrghāyuṣka iti || yāvat punar aparaṃ kulaputra yo bodhisatvo yāvajjīvam adattādānāt prativirato bhavati sa sarvasatvānām abhayam dadāti anyatrāsayatnenāsaṃkṣobheṇa svalābhena saṃtuṣṭo viharati | adhārmikabhogānabhilāṣī sa tena kuśalamūlena yāvad adattādānahetukaṃ karmāvaraṇaṃ mardayati pramardayati yāvad aśeṣam avipākaṃ kurutae iti || pe ||
[英譯] Now we have briefly discussed the use of the Antidote.  Expiation now follows. As it is said in the noble Kshitigarbha Sutra : "By abstaining   from the taking of life one becomes a Bodhisatva, a Great  Being, giving security to all beings: causing no fear, no  agitation, no excitement, by reason of that root of good when  its action is ripe. Whatever he has done or caused to be done  or consented to, body, voice or mind, from his first entering  the cycle of the five forms of existence or coming into the river  of transmigration, hindrance in action, hindrance by sin,  hindrance in conduct caused by taking life ; by abstinence  from taking life he annuls all that mischief." . . . And so on to  " he makes all to have no effect. In the thronged assembly  of gods and men he becomes beloved, free from disquietude,  long-lived."   So on again, until :' Young sir, the Bodhisatva who all  his life long abstains from taking what is not given, gives  security to all beings ; only he lives satisfied with his own  gains, without contending with rivals, and without pride :   [177] not desirous of unlawful takings by reason of that root  of good." . . . And so on to " he annuls and stamps out the  hindrance in action caused by taking what is not given . . .  all this he makes of none effect. ..."      
[法護譯] 論曰：對治行略如前說，制止力今當說。如《地藏經》云：若菩薩摩訶薩離殺生者，即是施與一切眾生無憂無怖及無悲惱驚懾毛竪。以斯善根果報，所有前際乘五趣輪溺生死海因是殺生造身語意一切業障、自作教他及隨喜作，由此遠離殺生輪故，一切摧滅乃至不受其報。於現身中得壽命長遠，諸天及人之所愛樂。復次善男子！若菩薩摩訶薩乃至盡形壽離不與取，即是施與一切眾生無憂無怖及無熱惱，不生動亂，於自財利而行喜足，終不希取非法之利。以斯善根乃至因是遠離不與取故，一切業障摧滅無餘不受其報。
[參考] 大乘大集地藏十輪經卷第八，三藏法師玄奘奉 詔譯，善業道品第六之一
善男子！若菩薩摩訶薩，能盡形壽，遠離殺生，即是施與一切眾生，無驚無怖。令諸眾生，不生憂苦，離毛竪畏。由此，善根速得成熟。所有前際輪轉五趣沒生死河，因殺生故，造身語意諸惡業障、諸煩惱障、諸有情障、一切法障、諸壽命障，自作、教他、見聞隨喜，由此遠離殺生輪故，皆悉輾壞摧滅無餘，不受果報。於現身中，諸人天等，皆共親愛。無有猜慮，身心安樂，壽命長遠。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍遶。臨命終時，不見可怖剡魔王使。唯見可意成調善法、具戒、富德、真實福田，為善知識。身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處無病長壽，端正聰明，安隱快樂。復遇可意成調善法、具戒、富德、真實福田，為善知識。依彼修學離殺生法，能斷一切惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入深廣智海，乃至證得無上菩提。所居佛土離諸兵器，無有怨害鬪戰之名，絕諸怖畏，安隱快樂，一切無病長壽有情來生其國。如來自壽無量無邊，為諸有情如應說法。般涅槃後正法久住，利益、安樂無量有情。善男子！是名菩薩摩訶薩第一遠離殺生輪也。……
復次，善男子！若菩薩摩訶薩，能盡形壽，離不與取，即是施與一切眾生，無驚無怖、無有熱惱亦無擾動。於自所得如法財利，喜足而住，終不希求非法財利。由此，善根速得成熟。所有前際輪轉五趣沒生死河，因不與取，造身語意諸惡業障、諸煩惱障、諸有情障、一切法障、諸財寶障，自作、教他、見聞隨喜，由此遠離不與取輪，皆悉輾壞摧滅無餘，不受果報。於現身中，諸人、天等皆共親愛，無所猜慮，身心安樂，財寶具足。將命終時，身心不為憂苦逼切，所愛妻子眷屬圍遶。臨命終時，不見可怖剡魔王使。唯見可意成調善法、具戒、富德、真實福田，為善知識。身心歡悅，深生敬信。既命終已還生人中，諸根圓滿支體具足，隨所生處具大財寶，端正聰明，安隱快樂，不與五家共諸財寶。復遇可意成調善法、具戒、富德、真實福田，為善知識。依彼修學離不與取，能斷一切惡不善法，能成一切殊勝善法，能求一切大乘法義，能修一切菩薩願行，漸次趣入深廣智海，乃至證得無上菩提。所居佛土眾寶莊嚴，寶樹、寶池、寶臺殿等，無不充備。離我、我所，無所攝受一切具足嚴飾有情來生其國。如來自身壽命無量，為諸有情如應說法，般涅槃後正法久住，利益、安樂無量有情。善男子！是名菩薩摩訶薩第二遠離不與取輪。
uktaḥ saṃkṣepāt pratipakṣasamudācāraḥ || 已經簡略地說明對治行。
pratyāpattibalam adhunā ucyate ||還淨力今當說。
yathā uktam ārya-kṣiti-garbha-sūtre | 如在聖地藏經中說。
prāṇātipātāt prativirato bhavati bodhisatvo mahāsatvaḥ sarva-satvānām abhayaṃ-dadaḥ | 若菩薩摩訶薩離殺生者，即是施與一切眾生無怖。
anuttrāso 'nupāyāso 'lomaharṣaḥ sa tena kuśala-mūlena karma-vipākena |
他無驚及無悲惱、離毛竪畏。以此善根的業成熟故。
yat pūrvāntakoṭi-pañca-gati-cakra-āruḍhena saṃsāra-nady-udyātena prāṇātipāta-hetunā kāya-vāṅ-manasā karma-āvaraṇaṃ kleśa-āvaraṇaṃ dharma-āvaraṇaṃ kṛtaṃ vā syāt kāritaṃ vā anumoditaṃ syāt | 從前際以來，乘五趣輪，溺生死河，因是殺生，以身、語、意，造業障、煩惱障、法障，自作、教他及見聞隨喜。
tat sarvaṃ tena prāṇātipāta-vairamaṇa-cakreṇa sarva-anarthaṃ mardayati | yāvad aśeṣam avipākaṃ kurute | 由此遠離殺生輪故，摧滅一切災難，乃至令其無餘、不受其報。
sa-nikāya-sabhāge deva-manuṣyāṇāṃ priyo bhavati nirātaṅko dīrgha-āyuṣka iti ||
在諸天及人的群眾聚會中，他為人所愛樂，身心安樂，壽命長遠。
yāvat punar aparaṃ kulaputra yo bodhisatvo yāvajjīvam adattādānāt prativirato bhavati sa sarvasatvānām abhayam dadāti anyatra asayatnena asaṃkṣobheṇa svalābhena saṃtuṣṭo viharati | 復次，善男子！若菩薩摩訶薩，乃至盡形壽，離不與取，即是施與一切眾生無怖。他不需要與人競爭，沒有傲慢，僅僅於自所得，喜足而住。
adhārmika-bhoga-anabhilāṣī sa tena kuśala-mūlena yāvad adattādāna-hetukaṃ karma-āvaraṇaṃ mardayati pramardayati yāvad aśeṣam avipākaṃ kuruta iti || pe ||
終不希取非法之利。他以斯善根，乃至因是遠離不與取故，摧滅、極摧滅業障、煩惱障、法障。乃至無餘，不受其報。

34. evaṃ daśāpi kuśalāḥ karmapathāḥ svavipakṣākuśalaghātakās tatra paṭhyante ||tathā candrapradīpasūtre 'pi vyāpādaviratyā sarvapāpakṣayaḥ śrūyate | yathāha | sahiṣyāmy atra bālānām abhūtāṃ paribhāṣaṇāṃ | ākrośanaṃ tarjanāṃ ca adhivāsiṣya nāyakaḥ || kṣapayiṣye pāpakaṃ karma yan mayā purime kṛtam | anyeṣu bodhisatveṣu vyāpādo janito mayeti ||
[英譯] Thus also the ten paths of good are thus described which destroy evil that is their enemy.  Moreover, in the Candrapradipa Sutra the destruction of all  sin by abstinence from malice is set forth. As he says : I shall endure the false speaking of fools, and their reviling, I will bear with their threatening, O my reader. I shall atone for the sinful actions done by me formerly, malice done by me to other Bodhisatvas."   
[法護譯] 以要言之，如是十不善業道，亦能對壞自所修善。如《月燈經》云：聞瞋滅罪者，如說凡愚不實瞋罵誹謗者，安住忍伏，盡諸往昔所造罪業及於菩薩所起瞋等。
[參考] 月燈三昧經卷第五，高齊天竺三藏那連提耶舍譯
能忍愚夫語言道、不實誹謗極損辱、罵詈、輕毀及恐怖，勇猛精進而忍受。
除去一切諸惡業，於過去世所造者，內懷不生於瞋怒，必當安住佛法中。
evaṃ daśa api kuśalāḥ karma-pathāḥ sva-vipakṣa-akuśala-ghātakās tatra paṭhyante || 如是十善業道，亦能破壞自己的敵人不善，有如此被解說。
tathā candrapradīpasūtre 'pi vyāpāda-viratyā sarva-pāpa-kṣayaḥ śrūyate |
如月燈經中也可聽到，由於遠離瞋的緣故，滅盡一切罪。
yathāha | sahiṣyāmy atra bālānām abhūtāṃ paribhāṣaṇāṃ |
ākrośanaṃ tarjanāṃ ca adhivāsiṣya nāyakaḥ ||
如說：在這裡，我將忍受凡愚不真實的言語、誹謗。導師！我將忍受威脅。
kṣapayiṣye pāpakaṃ karma yan mayā purime kṛtam | 我將滅盡諸往昔所造罪業。
anyeṣu bodhisatveṣu vyāpādo janito mayā iti || 於其他菩薩，由我所起瞋。

35. uktaṃ pratyāpattibalam || āśrayabalaṃ tu vaktavyam || atra sūkarikāvadānam udāhāryam | ye buddhaṃ śaraṇaṃ yānti na te gacchanti durgatiṃ | prahāya mānuṣān kāyān divyān kāyāṃl labhanti te || ity evaṃ dharmaṃ saṃghaṃ cādhikṛtya pāpakṣayaḥ ||
[英譯] So much for the power of Expiation ; we now come to the power of Taking Refuge.   Here the Sukarikavadana must be cited. " They who take refuge with the Buddha do not come to a life of misery. When they put off their human bodies they receive divine bodies." Just so there is destruction of sin with reference to the Law   and the Order.  
[法護譯] 論曰：制止力已如前說，依止力今當說。故諸緣起中釋云：若能歸依佛者，不墮惡道，捨此人身得生天趣。若法若僧亦同上說。
[參考] 佛說嗟韈曩法天子受三歸依獲免惡道經，法天奉詔譯
爾時帝釋天主，聞佛語已，歡喜踊躍，心意快然，諸根圓滿。即於佛前，說伽陀曰：
若歸依於佛，彼不墮惡道，棄捨人身已，當獲得天身；
若歸依於法，彼不墮惡道，棄捨人身已，當獲得天身；
若歸依於僧，彼不墮惡道，棄捨人身已，當獲得天身。
uktaṃ pratyāpattibalam || 還淨力已說。
āśrayabalaṃ tu vaktavyam || 依止力今當說。
atra sūkarikāvadānam udāhāryam | 在這裡，必須引用嗟韈曩法天子受三歸依獲免惡道經。
ye buddhaṃ śaraṇaṃ yānti na te gacchanti durgatiṃ | 若歸依於佛，彼不墮惡道。
prahāya mānuṣān kāyān divyān kāyāṃl labhanti te || 棄捨人身已，當獲得天身。
ity evaṃ dharmaṃ saṃghaṃ ca adhikṛtya pāpa-kṣayaḥ ||關於法與僧，也如是能令罪滅。

36. āryamaitreyavimokṣe tu bodhicittena pāpaviśuddhir uktā | kalpoddāhāgnibhūtaṃ sarvaduṣkṛtanirdahanatayā | pātālabhūtaṃ sarvākuśaladharmaparyādānakaraṇatayā || pe || tad yathā kulaputra hāṭakaprabhāsaṃ nāma rasajātaṃ | tasyaikaṃ palaṃ lohapalasahasraṃ suvarṇīkaroti | na ca tatra tat palaṃ śakyate tena lohapalasahasreṇa paryādātuṃ | na lohīkartuṃ | evam evaikaḥ sarvajñatācittotpādarasadhātuḥ kuśalamūlapariṇāmanājñānasaṃgṛhītaḥ sarvakarmakleśāvaraṇalohāni paryādāya sarvadharmān sarvajñatāvarṇān karoti | na ca sarvajñatācittotpādarasadhātuḥ śakyaḥ sarvakarmakleśalohaiḥ saṃkleśayituṃ paryādātuṃ vā | tad yathā kulaputraikaḥ pradīpo yādṛśe gṛhe vā layane vā praveśyate sa saha praveśito varṣasahasrasaṃcitam api tamondhakāraṃ vidhamayati | avabhāsaṃ ca karoti | evam evaikaḥ sarvajñatācittotpādapradīpo yādṛśe satvāśaye gahane 'vidyātamondhakārānugate praveśyate sa saha praveśito 'nnabhilāpyakalpaśatasahasrasaṃcitam api karmakleśāvaraṇatamondhakāraṃ vidhamati | jñānālokaṃ ca karoti || tad yathā kulaputra cintāmaṇirājamukuṭānāṃ mahānāgarājñāṃ nāsti paropakramabhayaṃ | evam eva bodhicittamahākaruṇācintāmaṇirājamukuṭāvabaddhānāṃ bodhisatvānāṃ nāsti durgatyapāyaparopakramabhayam iti ||
[英譯] But in the holy Metraiyavimoksha is described the cleansing  of sin by the thought of enlightenment. " This is like the fire at  the final conflagration of a cycle of time, because thereby all bad  deeds are burnt up ; it is like a hell for the extinction of all  wicked actions. . . . For instance, young sir, quicksilver is  resplendent like gold : one measure of this golds a thousand  measures of copper ; but this measure cannot be absorbed by  those thousand measures of copper, nor made into copper. Just so one drop of the quicksilver of the production of the thought of omniscience, accompanied by the knowledge of the  application of a root of good, working upon all the hindrances  in acts and passions like the copper, [178] makes all things the colour of omniscience. For instance, young sir, just as one  lamp in whatever house or room it enters, as soon as it enters,  dispels the blinding darkness even of a thousand years, and  makes it light : even so one lamp coming from the thought of  omniscience, in whatever creature's thoughts it enters the  indwelling gloom and blind darkness of ignorance, as soon as it  enters, it dispels the blinding darkness of the hindrances in  sinful acts even when accumulated throughout countless ages  of time, and makes a blaze of knowledge. Just as, young sir,  great Naga kings with the magic jewels in their royal tiaras  fear no enemy's approach, so also the Bodhisatvas, with those  magic jewels the thought of enlightenment and great compassion, fastened in their royal tiaras, have no fear of the  hostile approach of misery and unhappiness."
[法護譯] 又《慈氏解脫經》說：菩薩淨諸罪業者，諸不善法遍若大地而劫火起時一切所有無不燒者。乃至譬若有人以喝吒迦汁一兩點千兩鐵而作黃金，非彼多鐵能令少汁而返成鐵。此發一切智心亦復如是，以一善根迴向智，能攝受一切業煩惱障成一切法智，非諸業煩惱障能令一切智心而為煩惱。善男子！又若有人持以一燈入照暗室，即時能破千年敻古之暗。此發一切智心亦復如是，如入一眾生心無明暗室，俱能破壞百千不可說劫敻古業煩惱障，發智光明。善男子！如大龍王首戴如意摩尼寶王冠，無他冤敵等怖。此菩提心亦復如是，若菩薩具大悲心，無有惡道冤敵等怖。
[參考]http://www.dsbcproject.org/canon-text/content/40/361
大方廣佛華嚴經卷第七十八，于闐國三藏實叉難陀奉 制譯，入法界品第三十九之十九
菩提心者，如劫燒火，能燒一切諸有為故……
善男子！譬如龍王，首戴如意摩尼寶冠，遠離一切怨敵怖畏。菩薩摩訶薩亦復如是，著菩提心大悲寶冠，遠離一切惡道諸難。……
善男子！如有藥汁，名訶宅迦，人或得之，以其一兩變千兩銅，悉成真金，非千兩銅能變此藥。菩薩摩訶薩亦復如是，以菩提心迴向智藥，普變一切業惑等法，悉使成於一切智相，非業惑等能變其心。……
善男子！譬如一燈，入於闇室，百千年闇悉能破盡。菩薩摩訶薩菩提心燈亦復如是，入於眾生心室之內，百千萬億不可說劫諸業煩惱、種種闇障悉能除盡。
āryamaitreyavimokṣe tu bodhicittena pāpaviśuddhir uktā |
但，在聖慈氏解脫經中說，以菩提心，令諸罪清淨。
kalpa-uddāha-agni-bhūtaṃ sarva-duṣkṛta-nirdahanatayā |
如劫燒火，能燒一切惡所作故。
pātāla-bhūtaṃ sarva-akuśala-dharma-paryādāna-karaṇatayā ||  
如沃焦石，令諸不善法滅盡。
pe ||tad yathā kulaputra hāṭaka-prabhāsaṃ nāma rasajātaṃ | tasya ekaṃ palaṃ loha-pala-sahasraṃ suvarṇīkaroti | 乃至，善男子！如有藥汁名訶宅迦，人或得之，以其一兩變千兩銅，悉成真金。
na ca tatra tat palaṃ śakyate tena lohapalasahasreṇa paryādātuṃ | na lohīkartuṃ | 但是，彼一兩藥汁，不可能被彼千兩銅吸走。也不可能轉成為銅。
evam eva ekaḥ sarva-jñatā-citta-utpāda-rasadhātuḥ kuśala-mūla-pariṇāmanā-jñāna-saṃgṛhītaḥ sarva-karma-kleśa-āvaraṇa-lohāni paryādāya sarva-dharmān sarva-jñatā-varṇān karoti | 亦復如是，一滴發一切智心的水銀，為善根迴向智所攝受，普變一切業、煩惱障的銅，成一切法、一切智的顏色。
na ca sarva-jñatā-citta-utpāda-rasadhātuḥ śakyaḥ sarva-karma-kleśa-lohaiḥ saṃkleśayituṃ paryādātuṃ vā | 但是，一滴發一切智心的水銀，不可能被一切業、煩惱的銅染污或轉變。
tad yathā kulaputra ekaḥ pradīpo yādṛśe gṛhe vā layane vā praveśyate sa saha praveśito varṣa-sahasra-saṃcitam api tamondhakāraṃ vidhamayati | avabhāsaṃ ca karoti | 善男子！譬如一燈，入於屋、室，當他一進入，縱使已積千年的闇冥，悉能破盡。令其光亮。
evam eva ekaḥ sarva-jñatā-citta-utpāda-pradīpo yādṛśe satva-āśaye gahane 'vidyā-tamondhakāra-anugate praveśyate sa saha praveśito 'nabhilāpya-kalpa-śata-sahasra-saṃcitam api karma-kleśa-āvaraṇa-tamondhakāraṃ vidhamati | jñāna-ālokaṃ ca karoti || 亦復如是，一盞發一切智心的燈，入於眾生心、稠林，為無明闇冥所隨，當他一進入，縱使已積不可說百千劫的業、煩惱障的闇冥，悉能破盡，發智光明。
tad yathā kulaputra cintā-maṇi-rāja-mukuṭānāṃ mahānāga-rājñāṃ na asti para-upakrama-bhayaṃ | 善男子！譬如大龍王，首戴如意摩尼寶王冠，無他逼惱怖。
evam eva bodhicitta-mahākaruṇā-cintā-maṇi-rāja-mukuṭa-avabaddhānāṃ bodhisatvānāṃ na asti durgaty-apāya-paropakrama-bhayam iti || 菩薩亦復如是，著菩提心大悲如意摩尼寶王冠，無有惡道、諸難他逼惱怖。

37. āryopāliparipṛcchāyām apy uktaṃ | ihopāle mahāyānaṃ saṃprasthito bodhisatvaḥ sacet pūrvāhṇakālasamaye āpattim āpadyeta | madhyāhnakālasamaye sarvajñatācittenāvirahito vihared aparyanta eva bodhisatvasya śīlaskandhaḥ | sacen madhyāhnakālasamaye āpattim āpadyate sāyāhnakālasamaye sarvajñatācittenāvirahito bhaved aparyanta eva bodhisatvasya śīlaskandhaḥ | evaṃ yāme yāme vidhir uktaḥ | evaṃ hy upāle saparihārā śikṣā mahāyānasaṃprasthitānāṃ bodhisatvānāṃ | tatra bodhisatvena nātikaukṛtyaparyutthānam utpādyaṃ nātivipratisāriṇā bhavitavyaṃ | sacet punaḥ śrāvakayānīyaḥ pudgalaḥ punaḥ punar āpattim āpadyeta | naṣṭaḥ śrāvakasya pudgalasya śīlaskandho veditavyaḥ | iti ||
iti śikṣāsamuccaye pāpaśodhanam aṣṭamaḥ paricchedaḥ ||
[英譯] In the holy upali-pariprccha also it is said : " Here, upali,  if a Bodhisatva who has taken his stand in the Great Vehicle,  fall into sin in the forenoon ; at midday if he lose not the  thought of omniscience the quantity of the Bodhisatva's virtue  would remain infinite. If he should fall into sin at midday, at eventide if he lose not the thought of omniscience, the quantity of the Bodhisatva's virtue would be still infinite. Thus watch by watch the rule goes. So, upali, the instruction  of the Bodhisatvas standing in the Great Vehicle is full of watchful care. And so the Bodhisatva should not repent  excessively for wrong-doing, nor be excessively regretful. But  if a man of the Pupils' Vehicle should fall again and again into  sin, it must be understood that the mass of the pupil's virtue is destroyed."
[法護譯] 《優波離所問經》云：此住大乘菩薩摩訶薩，於初日分時有毀犯罪，當中日分時不捨行一切智心，如是菩薩得戒蘊具足。若中日分時有毀犯罪，當後日分時不捨行一切智心，則菩薩戒蘊亦復具足。我應復說如是次第。佛言：優波離！此住大乘菩薩或時捨戒學處，然於彼菩薩勿起惡作亦勿隨轉。若復於彼聲聞乘者展轉說，為有毀犯罪。然聲聞人謂失戒蘊，應如是知。乃至廣說。
[法護譯] 大寶積經卷第九十，大唐三藏菩提流志譯，優波離會第二十四
云何名為菩薩持開遮戒，聲聞乘人持唯遮戒？若諸菩薩於大乘中發趣修行，日初分時有所犯戒，於日中分不離一切智心，如是菩薩戒身不壞。若日中分有所犯戒，於日後分不離一切智心，如是菩薩戒身不壞。若日後分有所犯戒，於夜初分不離一切智心，如是菩薩戒身不壞。若夜初分有所犯戒，於夜中分不離一切智心，如是菩薩戒身不壞。若夜中分有所犯戒，於夜後分不離一切智心，如是菩薩戒身不壞。若夜後分有所犯戒，於日初分不離一切智心，如是菩薩戒身不壞。以是義故，菩薩乘人持開遮戒，設有所犯不應失念，妄生憂悔自惱其心。於聲聞乘有所犯者，便為破壞聲聞淨戒。何以故？聲聞持戒，斷除煩惱如救頭然，所有志樂但求涅槃，以是義故，名聲聞乘持唯遮戒。
āryopāliparipṛcchāyām apy uktaṃ | 在優波離所問經中也說。
iha upāle mahāyānaṃ saṃprasthito bodhisatvaḥ sacet pūrva-ahṇa-kāla-samaye āpattim āpadyeta | 優波離！在這裡，安住於大乘的菩薩，如果於初日分時，毀犯罪。
madhyāhnakālasamaye sarvajñatācittena avirahito vihared aparyanta eva bodhisatvasya śīlaskandhaḥ | 於中日分時，不離一切智心而行，菩薩的戒蘊依然無邊。
sacen madhyāhnakālasamaye āpattim āpadyate sāyāhnakālasamaye sarvajñatācittena avirahito bhaved aparyanta eva bodhisatvasya śīlaskandhaḥ |
如果於中日分時，毀犯罪。於後日分時，不離一切智心，菩薩的戒蘊依然無邊。
evaṃ yāme yāme vidhir uktaḥ | 同樣的，於夜中，依如是規則。
evaṃ hy upāle saparihārā śikṣā mahāyāna-saṃprasthitānāṃ bodhisatvānāṃ |
如是，優波離！此住大乘菩薩，或時捨戒學處。
tatra bodhisatvena na atikaukṛtya-paryutthānam utpādyaṃ na ativipratisāriṇā bhavitavyaṃ | 在那裡，菩薩對於做錯事，不應該生起過度的後悔，也不應該過度的灰心。
sacet punaḥ śrāvakayānīyaḥ pudgalaḥ punaḥ punar āpattim āpadyeta |
但是，如果聲聞乘者屢屢毀犯罪。
naṣṭaḥ śrāvakasya pudgalasya śīlaskandho veditavyaḥ | iti ||
應該知道聲聞者的戒蘊已經被破壞。
iti śikṣāsamuccaye pāpaśodhanam aṣṭamaḥ paricchedaḥ ||

[IX. Kṣāntipāramitā] 忍辱品第九
kṣāntipāramitā navamaḥ paricchedaḥ ||

1.tad evam aviratapravṛttāṃ bahusukhāṃ dauḥślyotpattiṃ rakṣann evaṃ ca karmāvaraṇavibandham apanayan kleśaviśodhane prayateta || tatrādau tāvat kṣameta | akṣamasya hi śrutādau vīryaṃ pratihanyate 'khedasahatvāt | aśrutavāṃś ca na samādhyupāyaṃ jānāti | nāpi kleśaśodhanopāyam | tasmād akhinnaḥ śrutam eṣeta | jñānato 'pi saṃkīrṇacāriṇaḥ samādhānaṃ duṣkaram iti | saṃśrayeta vanaṃ tataḥ | tatrāpi vikṣepapraśamanānabhiyuktasya cittaṃ na samādhīyatae iti | samādhānāya yujyeta | samāhitasya ca na kiñcit phalam anyatra kleśaśodhanād iti | bhāvayed aśubhādikaṃ || ity etāni tāvat kleśaśuddher uddeśapadāni ||
[英譯] [179] Thus guarding against the uninterrupted upgrowth of  wickedness full of pain, and shaking off the bond of hindrances  in action, he should busy himself with the purification of passion.  Here at the very outset he should Be Patient. For without  patience at the beginning of the hearing strength is exhausted  through not being able to bear the weariness ; and one who  hears not, knows not the way to tranquillity, or the way to  cleansing from passion. Therefore without weariness Seek to hear the Word. Tranquillity is difficult even for one who  knows,  when he is living in company. Then to the forest-cell  repair. Even there if one be not able to calm his perplexity  his mind is not tranquil ; this is what is meant by Centre thy  mind on thought intense. And of this condition of thought  there is no fruit otherwise than by purification from passion ; this is what is meant by Fix it on the Impurities. Such is the  meaning of these maxims of purification from passion.
[法護譯] 論曰：此不遠離有多門轉，而善守護令戒長養，如是離業障縛、破煩惱結，乃至聞忍不忍減失精進怠墮俱故。或復不聞不知等持方便，由無方便淨諸煩惱，是故懈退。唯聞修習了雜亂行，謂誦習勤苦依止山林。彼脩行者暫息雜亂而心無等持，然此止息亦等持攝尚無少果，況餘淨諸煩惱設修此觀亦亡少善，乃至說淨諸煩惱。
tad evam avirata-pravṛttāṃ bahu-duḥkhāṃ dauḥśīlya-utpattiṃ rakṣann evaṃ ca karma-āvaraṇa-vibandham apanayan kleśa-viśodhane prayateta ||
他正守護，以免惡戒不停止的生起，（而惡戒）充滿著苦惱。他正捨棄如是業障的繫縛的時候。他應該勤於令煩惱清淨。
tatra ādau tāvat kṣameta | 在那裡，就在最初，他應該忍辱。
akṣamasya hi śruta-ādau vīryaṃ pratihanyate 'kheda-sahatvāt |
因為，對於沒有忍耐的人而言，在聽聞的開頭，精進就被耗損，因為不能忍受疲倦的緣故。
aśrutavāṃś ca na samādhy-upāyaṃ jānāti | na api kleśa-śodhana-upāyam |
而且，不聽聞者，不知道等持的方法。也不知道令煩惱清淨的方法。
tasmād akhinnaḥ śrutam eṣeta | 所以，應該不懈退地尋求聽聞。
jñānavato 'pi saṃkīrṇa-cāriṇaḥ samādhānaṃ duṣkaram iti |
縱使對於一個知道等持方法的人而言，當他與大眾雜住的時候，等持是困難的。
saṃśrayeta vanaṃ tataḥ | 因此，應該依於森林。
tatra api vikṣepa-praśamana-anabhiyuktasya cittaṃ na samādhīyata iti |
縱使在那裡，當不能令散亂止息的時候，他的心依然不得等持。
samādhānāya yujyeta | 為了等持，應該精勤。
samāhitasya ca na kiñcit phalam anyatra kleśa-śodhanād iti |
而，對於已得等持的人而言，沒有其他的結果，除了令煩惱清淨。
bhāvayed aśubhādikaṃ || 應該勤修不淨等。
ity etāni tāvat kleśa-śuddher uddeśapadāni || 這些就是令諸煩惱清淨的教導。

2. idānīṃ nirdeśa ucyate | tatra kṣāntis trividhā dharmasaṃgītisūtre 'bhihitā | duṣkhādhivāsanakṣāntiḥ | dharmanidhyānakṣāntiḥ | parāpakāramarṣaṇakṣāntiś ceti | tatra duṣkhādhivāsanakṣāntivipakṣo 'nniṣṭāgamaprāptaduṣkhabhīrutā | iṣṭavighātaprāptaś ca sukhābhiṣvaṅgas tābhyāṃ daurmanasyaṃ | tato dveṣo līnatā ca ||
[英譯] Now comes the exposition. Here patience is said to be three-fold in the Dharmasangiti Sutra : Patience in the acceptance  of unhappiness ; patience in reflecting upon the Law ; Patience  in supporting the injuries of others. Here the enemy of patience  in accepting unhappiness is the dread of actual unhappiness  in the approach of things undesirable. He that has lost  what he desires, and he that is bent on happiness, both these  have melancholy, and hence comes enmity and despondency.  
[法護譯]《法集經》云：此說忍有三種，謂安住苦忍、諦察法忍、耐冤害忍。安住苦忍者，得究竟行對治苦怖及得除遣著樂之愛。餘二種惱，彼云何說？謂瞋恚懈怠等。
[參考]佛說法集經卷第三，元魏天竺三藏菩提流支譯
善男子！何者是菩薩忍辱修行力。菩薩摩訶薩有三種忍辱：所謂諸苦忍辱、他所加惡不報忍辱、知諸法無生忍辱。善男子！諸苦忍辱者，以知自作業故。不報惡忍辱者，以於一切眾生得一子心故。諸法忍辱者，以於一切法得無生智故。是名菩薩三種忍辱。善男子！是名菩薩摩訶薩忍辱修行力。
idānīṃ nirdeśa ucyate | 現在要解說這些。
tatra kṣāntis trividhā dharmasaṃgītisūtre 'bhihitā | 在法集經中，說忍有三種。
duṣkha-adhivāsana-kṣāntiḥ | dharma-nidhyāna-kṣāntiḥ | parāpakāra-marṣaṇa-kṣāntiś ca iti | 謂安住苦忍、諦察法忍、耐冤害忍。
tatra duṣkha-adhivāsana-kṣānti-vipakṣo 'niṣṭa-āgama-prāpta-duṣkha-bhīrutā |
在那裡，安住苦忍的敵人，就是於不想要的事物來臨時所得的苦，有怖畏。
iṣṭa-vighāta-prāptaś ca sukha-abhiṣvaṅgas tābhyāṃ daurmanasyaṃ |
他失去想要的事物所得的苦，以及極愛著於樂，因為這兩者都有憂惱。
tato dveṣo līnatā ca || 從此，會生起瞋恚與懈怠性。

3. ata evāha candrapradīpasūtre | sukhe 'nabhiṣvaṅgaḥ |duṣkhe 'vaimukhyam iti ||
[英譯] Hence he says in the Candrapradipa Sutra : " Not bent on  happiness ; not downcast in adversity."   
[法護譯]《月燈經》云：著樂之者，亦不捨苦。
[參考]月燈三昧經卷第一，高齊天竺三藏那連提耶舍譯
一、得利不忻。二、逢衰不慼。
ata eva āha candrapradīpasūtre | sukhe 'nabhiṣvaṅgaḥ |duṣkhe 'vaimukhyam iti ||
因此，在月燈經中說：於樂不著，於苦不厭。

4. ratnameghasūtre 'py uktaṃ | yae ime ādhyātmikāḥ śokaparidevaduṣkhadaurmanasyopāyāsās tān kṣamate 'dhivāsayatīti ||
[英譯] And it is said in the Ratnamegha Sutra : " Those personal  pains, lamentations, unhappiness, despondencies, and anguish  of mind he endures and bears with."
[法護譯] 又《寶雲經》說：若內懷憂悲苦惱者，住方便調伏忍。
[參考]寶雲經卷第一，梁扶南三藏曼陀羅仙譯
云何名菩薩內忍？菩薩飢渴、寒熱、憂悲、疼痛、身心楚切，能自忍受，不為苦惱，是名菩薩內忍。
ratnameghasūtre 'py uktaṃ | 又在寶雲經中也說。
ya ime ādhyātmikāḥ śoka-parideva-duṣkha-daurmanasya-upāyāsās tān kṣamate 'dhivāsayati iti || 若內懷憂、悲、苦、惱、內心的痛苦，則他忍受、安住。

5. āryogradattaparipṛcchāyām apy uktaṃ | punar aparaṃ gṛhapate gṛhiṇā bodhisatvenānunayapratighāpagatena bhavitavyam aṣṭalokadharmānanuliptena | tena bhogalābhena vā bhāryāputralābhena vā dhanadhānyavittalābhena vā nonnamitavyaṃ na praharṣitavyaṃ | sarvavipattiṣu cānena nāvanamitavyaṃ | na durmanasā bhavitavyaṃ evaṃ cānena pratyavekṣitavyaṃ | māyākṛtaṃ sarvasaṃskṛtaṃ viṭhapanapratyupasthānalakṣaṇaṃ | karmavipākanirvṛttā hy ete | yad idaṃ mātāpitṛputrabhāryādāsīdāsakarmakarapauruṣeyamitrāmātyajñātisālohitā | naite mama svakāḥ | nāham eteṣām iti || api ca | yady asty eva pratīkāro daurmanasyena tatra kim | pratīkāre 'pi muhyeta durmanāḥ krodhamūrcchitaḥ || līnatvād vā hatotsāho gṛhyate parayāpadā | taccintayā mudhā yānti hrasvam āyur muhur muhuḥ ||tenābhyāsāt tyajed etaṃ nirarthakam annarthavat ||
[英譯] [180] In the holy ugradattapariprccha also it is said :  ' Moreover, householder, the Bodhisatva who lives in a house-hold must eschew partiality and hostility, unspotted by the eight worldly conditions, If he has property, if he has wife and son,  if he has wealth, riches, goods, he must not be puffed up, he  must not be excited. In no adversity must he be cast down ;  he must not be despondent, and thus he must regard them :  'All that is composite is made of illusion, its mark is that it is  in a state of flux. These indeed come from the ripening of  my deeds ; to wit : mother, father, son, wife, maid-servant,  manservant, attendant, hireling, friend, courtier, kith and kin,  these are not my own, and I am not theirs.' "Moreover : ' If there is a remedy, what is the use of  despondency ? If there is no remedy, what is the use of despondency ?  Even in the remedy one might fail if  despondent and dazed by anger. From despair one's power  goes, and one is caught in a worse trouble ; by thinking of  this in vain they pass a short life again and again. Therefore  by practice one should renounce that useless thing like something worthless."
[法護譯]《最上授所問經》云：復次長者！在家菩薩應當遠離不如理損害，勿著世間八法，所得妻孥及諸受用財穀豐饒不以高舉逸豫，設諸衰弊亦不低下愁惱。應如是觀察諸有為相幻化所造，起高舉處息滅罪報，謂此父母妻子奴婢僕從親眷朋屬等，彼既非我、我亦非彼。如有偈云：若有所幹集，由何起愁惱？或無所幹集，亦何起愁惱？為所幹集者。以癡恚惱悶絕疲懈故，或執著勇悍起大過咎，癡迷追悔須臾夭壽，應遠離此無益是難。
[參考]大寶積經卷第八十二，曹魏三藏法師康僧鎧譯，郁伽長者會第十九
復次長者！在家菩薩於世八法應生放捨，彼人於家財賄妻子不生憂喜，假使忘失不生憂愁。應如是觀：有為如幻是妄想相，父母、妻子、奴婢、使人、親友、眷屬悉非我有，我不為是造不善業，此非我宜。是現伴侶非他世侶，是樂伴侶非苦伴侶，我非護彼我之所護。施調人慧進不放逸，助菩提法諸善根等，此是我有隨我所至彼亦隨去。何以故？父母妻子、男女親屬、知識作使不能救我，非我歸依、非我舍宅、非我洲渚、非我蔭覆、非我我所，是陰界入非我我所，況父母妻子當是我所？父母妻子是業所為，我善惡業亦隨受報，彼亦隨業受善惡報。長者！而是菩薩去來坐起常觀是事，不為父母妻子眷屬、奴婢作使造身口意惡不善業猶如毛分。
āryogradattaparipṛcchāyām apy uktaṃ | punar aparaṃ gṛhapate gṛhiṇā bodhisatvena anunaya-pratighā-apagatena bhavitavyam aṣṭa-loka-dharma-ananuliptena | 在聖最上授所問經中也說。復次，長者！在家菩薩必須遠離恩愛與憎惡，不為世間八法所染。
tena bhoga-lābhena vā bhāryā-putra-lābhena vā dhana-dhānya-vitta-lābhena vā na unnamitavyaṃ na praharṣitavyaṃ |
如果他有諸受用，或他有妻、子，或他有財、穀、財富，不應該高舉，不應該過度歡喜。
sarva-vipattiṣu ca anena na avanamitavyaṃ | na durmanasā bhavitavyaṃ evaṃ ca anena pratyavekṣitavyaṃ | 於諸衰弊中，他不應該低落，不應該愁惱。他應該如是觀察。
māyā-akṛtaṃ sarva-saṃskṛtaṃ viṭhapana-pratyupasthāna-lakṣaṇaṃ |
諸有為是幻化所造，他的標誌是變動的狀況。
karma-vipāka-nirvṛttā hy ete | yad idaṃ mātā-pitṛ-putra-bhāryā-dāsī-dāsa-karma-kara-pauruṣeya-mitra-amātya-jñāti-sālohitā | na ete mama svakāḥ | na aham eteṣām iti || 因為這些是來自於我的業報。若此母、父、子、妻、婢、奴、僕從、僱工、親友、臣佐、親里、眷屬。這些不是我自己。我也不是他們自己。
api ca | yady asty eva pratīkāro daurmanasyena tatra kim |
又，如果確實有補救的辦法，憂惱有何用呢？
[參考]入行6.10.
yady asty eva pratīkāro daurmanasyena tatra kim
atha nāsti pratīkāro daurmanasyena tatra kim // bca.6.10 //
如果還有補救的辦法，憂惱有何用呢？倘若已經於事無補，憂惱又有什麼用呢？
pratīkāre 'pi muhyeta durmanāḥ krodha-mūrcchitaḥ ||
縱使在補救中，也可能失敗，如果這個人憂惱，以及由於瞋恚而迷亂。
līnatvād vā hata-utsāho gṛhyate parayā āpadā |
或是來自懈怠的緣故，而破壞自己的力量，被更大的災難所帶走。
tac-cintayā mudhā yānti hrasvam āyur muhur muhuḥ ||
由於思惟這件事，他們徒然地一次又一次度過短暫的一生。
tena abhyāsāt tyajed etaṃ nirarthakam anarthavat ||
因此，因為反復地練習，一個人可以捨棄無益的事情，如沒有價值的東西。

6. kathaṃ ca daurmanasyatyāgo 'bhyasyate | laghusukumāracittotsargāt || yathoktam ugradattaparipṛcchāyāṃ | apagatatūlapicūpamatācittasyeti ||
[英譯] And how is the rejection of despondency practised ? By casting away weakness and softness of mind. As it is said in  the ugradattapariprccha : '. In one whose mind is free from the  likeness of cotton-wool."
[法護譯] 論曰：云何捨是愁惱？謂發輕軟心者。如《最上問經》云：於此遠離，則令心柔軟如覩羅綿。
kathaṃ ca daurmanasya-tyāgo 'bhyasyate | 捨棄愁惱如何練習？
laghu-sukumāra-citta-utsargāt || 因為捨棄輕、軟心（脆弱、嬌弱的心）。
yathā uktam ugradattaparipṛcchāyāṃ | 如在最上問經中說。
apagata-tūlapicu-upamatā-cittasya iti || 已遠離如覩羅綿的心。

7. āryagaṇḍavyūhe 'py uktaṃ | duryodhanaṃ cittaṃ te dārike utpādayitavyaṃ sarvakleśanirghātāya | aparājitacittaṃ sarvābhiniveśavinirbhedāya | akṣobhyacittaṃ viṣamāśayatvasāgarāvartaprayāteṣv iti ||
[英譯] And in the holy Gandavyuha it is said : " Girl, you must  cultivate a mind unconquerable for the destruction of all  passion ; a mind invincible for the clearing away of all infatuation ; a mind not to be shaken in the precipice and the whirlpools of the ocean of evil dispositions."
[法護譯] 又《華嚴經》云：應如勝財王童女發如是心滅諸煩惱，以無能勝心破諸瞋忿，以不動心於眾生海而不退墮深心境界。
[參考] 大方廣佛華嚴經卷第六十六，于闐國三藏實叉難陀奉 制譯，入法界品第三十九之七
善男子！爾時，如來知我心念，即告我言：汝應發不可壞心，滅諸煩惱。應發無能勝心，破諸取著。應發無退怯心，入深法門。應發能堪耐心，救惡眾生。應發無迷惑心，普於一切諸趣受生。應發無厭足心，求見諸佛無有休息。應發無知足心，悉受一切如來法雨。應發正思惟心，普生一切佛法光明。應發大住持心，普轉一切諸佛法輪。應發廣流通心，隨眾生欲施其法寶。
āryagaṇḍavyūhe 'py uktaṃ | 又在聖華嚴經中說。
duryodhanaṃ cittaṃ te dārike utpādayitavyaṃ sarva-kleśa-nirghātāya |
妳童女！妳應該生起難以征服的心，為消滅諸煩惱。
aparājita-cittaṃ sarva-abhiniveśa-vinirbhedāya | 妳應該生起無能勝心，為破諸取著。
akṣobhya-cittaṃ viṣama-āśayatva-sāgara-āvarta-prayāteṣv iti ||
妳應該生起不動搖心，於惡意樂海的漩渦與險境中。

8. na cābhyāsasya duṣkaraṃ nāma kiñcid asti | tathā hi mūḍhatarāṇām api tāvad bhārahārakakaivartakarṣakādīnāṃ duṣkhābhyāsāt kṣudrataraphale 'pi vastuni saṃrūḍhakiṇāṅkitaṃ cittam avasādena na paribhūyate | kiṃ punaḥ sarvasaṃsārasukhasarvabodhisatvasukhānuttarapadasamadhigamaphale karmaṇi | tathā prākṛtā api kiñcid apakāriṣv ātmaduṣkṛtenaiva hateṣu svayaṃ mṛtyuṣu prahartuṃ gāḍhaprahāravedanā api saṃgrāmayanty eva | kiṃ punar drāghiṣṭhakālāpakāriṣu duṣkhopāttakuśaladhanalavastainyeṣu narakeṣu nāvadhyaghātakeṣu bhavacārakapālakeṣu niḥsaraṇadvāradiṅnāśakeṣv ānukūlye 'pi dṛḍhataravādhākareṣv annapakṛtavairiṣv annavadhikalpābaddhadṛḍhavaireṣu kleśaśatruṣu prahartum utsāho duṣkhasahanaṃ vā na bhavet | viśeṣatas tribhuvanavijayayā baddhaparikarasya māraśavarapratigṛhītajagadbandimokṣāya saṃgrāmayataḥ | tatrātmaduṣkhābhyāsapūrvakaṃ kaṣṭaṃ kaṣṭatarābhyāsaḥ sidhyati | yathā cābhyāsavaśāt satvānāṃ duṣkhasukhasa/mjñā | tathā sarvaduṣkhotpādeṣu sukhasaṃjñā pratyupasthānābhyāsāt sukhasaṃjñaiva pratyupatiṣṭhate | etan niṣyandaphalaṃ ca sarvadharmasukhākrāntaṃ nāma samādhiṃ pratilabhate ||
[英譯] By practice nothing is difficult. For here even with the more ignorant classes, [181] just porters, fishermen, plough-men and suchlike, by the habit of pain even in a thing of  smaller fruit the mind becomes callous with healed scars and  is not overcome by faintness ; much more in a matter whose  fruit is to attain the incomparable lot of all the world's joys and all the joys of the Bodhisatva. So the vulgar attack those  who injure them, and who are struck by their own bad actions,  and are to die by natural death ; how much more should there not be effort and endurance of pain to attack the enemies, that injure for the longest time, pilferers of the good gotten by pain, killing the condemned in hell, jailors of the prison of existence, destroying the region of the door of exit, who cause more  deadly hurts even to those well-disposed towards them, unprovoked enemies, foes firmly fixed through endless ages, sins  that are our enemies ; especially of one whose loins are girt, fighting for the emancipation of the world caught prisoner  by Mara's demons. There by practice of small  pains the practice becomes more and more severe. As the perception of happiness and unhappiness comes from the power of habit ; so in all cases of unhappiness arising, the habit of  associating the feeling of happiness causes that feeling to be present. This resulting fruit receives a spirit of contemplation that feels happiness in all things.  
[法護譯]論曰：脩習此者不以為難。如其所有，愚者尚爾。至若擔夫耕農畋獵，剋苦脩習、荷負鄙事悕微細果，塵穢不淨心無悔惱，況復此等諸妙樂行，諸菩薩樂為最勝事趣無上果。又如諸鄙賤者少不饒益，於身難作尚無廢壞，但自繫念剛強領納如決勝負。況復此等長時無益受諸苦惱，由何於善法財少不悕取？地獄治罰世間賊害、獄卒守護按治無遺，隨處遇會極為痛惱，使勿為冤。於久遠時無諸繫縛，捍勞忍苦破煩惱賊淨盡無餘，於三有中被勝甲冑，執持器仗敗諸魔冤解眾生縛，由先脩習以少剋苦而得成就。於諸眾生脩苦樂想，謂諸苦生時如其處所脩習樂想，住樂想者即能成辦此果得三摩地，名超諸法樂。
na ca abhyāsasya duṣkaraṃ nāma kiñcid asti | 又由於練習（習慣），就沒有任何困難。
tathā hi mūḍhatarāṇām api tāvad bhārahāraka-kaivarta-karṣaka-ādīnāṃ duṣkha-abhyāsāt kṣudratara-phale 'pi vastuni saṃrūḍha-kiṇa-aṅkitaṃ cittam avasādena na paribhūyate | 因為，縱使對於更愚蠢的人而言，乃至對於擔夫、漁夫、農夫等而言，因為習慣於痛苦，對於微細成果的事情，心變成麻木，由於痊癒後的硬皮，而且不會為軟弱所擊退。
kiṃ punaḥ sarva-saṃsāra-sukha-sarva-bodhisatva-sukha-anuttara-pada-samadhigama-phale karmaṇi | 更何況對於事情的成果，是到達無上位置，有許多的諸世間樂，以及諸菩薩樂。
tathā prākṛtā api kiñcid apakāriṣv ātma-duṣkṛtena eva hateṣu svayaṃ mṛtyuṣu prahartuṃ gāḍha-prahāra-vedanā api saṃgrāmayanty eva |
同樣的，那些庸俗者，對於某些傷害他們的人，對於被自己的惡行所損害的人，對於自然死亡的人，縱使有重擊的苦受，也會反抗來對打。
kiṃ punar drāghiṣṭha-kāla-apakāriṣu duṣkha-upātta-kuśala-dhana-lava-stainyeṣu narakeṣu na avadhya-ghātakeṣu bhava-cāraka-pālakeṣu niḥsaraṇa-dvāra-diṅ-nāśakeṣv ānukūlye 'pi dṛḍhatara-vādhā-kareṣv anapakṛta-vairiṣv anavadhi-kalpa-ābaddha-dṛḍha-vaireṣu kleśa-śatruṣu prahartum utsāho duṣkha-sahanaṃ vā na bhavet |
更何況，對於長時間傷害他們的人，對於辛苦所得的善財部份偷竊的人，對於地獄中殺害有罪的人，對於三有牢獄的獄卒，對於出離門的地區而行破壞的人，縱使對於友善者行致命傷害的人，對於未傷害的敵人，對於無邊劫繫縛堅固的仇敵，對於煩惱敵，不可能努力或忍受痛苦，攻擊敵人。
viśeṣatas tri-bhuvana-vijayāya baddha-parikarasya māra-śavara-pratigṛhīta-jagad-bandi-mokṣāya saṃgrāmayataḥ | 特別是，為了征服三有，準備行動的人而言，為了那些被諸魔冤所抓的世間犯人，令其解脫，而正戰鬥的人而言。
tatra alpa-duṣkha-abhyāsa-pūrvakaṃ kaṣṭaṃ kaṣṭatara-abhyāsaḥ sidhyati |
在那裡，先習慣於小小的苦，習慣愈來愈嚴重的苦，就能做到。
[參考]入行6.14.
na kiṃcid asti tadvastu yadabhyāsasya duṣkaram
tasmān mṛduvyathābhyāsāt soḍhavyāpi mahāvyathā // bca.6.14 //
久久練習而事情依然困難，這是不可能的；因為，習慣忍受小傷害，也能忍受大傷害。
yathā ca abhyāsa-vaśāt satvānāṃ duṣkha-sukha-saṃjñā |
又如諸眾生的苦樂想，來自於習慣的力量。
tathā sarva-duṣkha-utpādeṣu sukha-saṃjñā pratyupasthāna-abhyāsāt sukha-saṃjñā eva pratyupatiṣṭhate | 同樣的，當諸苦生起的時候，因為習慣接近樂想，導致樂想現前。
etan niṣyanda-phalaṃ ca sarva-dharma-sukha-ākrāntaṃ nāma samādhiṃ pratilabhate || 又此住樂想的等流果，能得三摩地，名超諸法樂（在每一件事物能感受快樂）。

9. uktaṃ hi pitāputrasamāgame | asti bhagavan sarvadharmasukhakrānto nāma samādhiḥ | yasya samādheḥ pratilambhād bodhisatvaḥ sarvārambaṇavastuṣu sukhām eva vedanāṃ vedayate | nāduṣkhāsukhāṃ | tasya nairayikām api kāraṇāṃ kāryamāṇasya sukhasaṃjñaiva pratyupasthitā bhavati | mānuṣīm api kāraṇāṃ kāryamāṇasya hasteṣv api chidyamāneṣu pādeṣv api karṇeṣv api nāsāsv api sukhasaṃjñaiva pratyupasthitā bhavati | vetrair api tāḍyamānasyārddhavetrair api kaśābhir api tāḍyamānasya sukhasaṃjñaiva pravartate bandhanāgāreṣv api praks.iptasya || pe ||tailapācikaṃ vā kriyamāṇasya | ikṣukuṭṭitavad vā kuṭṭhyamānasya | naḍacippitikaṃ vā cipyamānasya tailapradyotikaṃ vādīpyamānasya sarpiḥpradyotikaṃ vā dadhipradyotikaṃ vādīpyamānasya sukhasaṃjñaiva pratyupasthitā bhavati | ulkāmukhaṃ vā hriyamāṇasya siṃhamukhaṃ vā hriyamāṇasya śuṣkavarttikāṃ vā vartyamānasya || pe || kārṣāpaṇacchedikaṃ vā chidyamānasya piṣṭapācanikaṃ vā pācyamānasya hastibhir vā mardyamānasya sukhasaṃjñaiva pravartate | akṣiṇyutpāṭhyamāne jīvaśūlikam api kriyamāṇasya sarvaśo vāghātaṃ nirṇīya śirasi vā prapātyamāne sukhasaṃjñaiva pravartate | na duṣkhasaṃjñā | nāduṣkhāsukhasaṃjñā || tat kasya hetoḥ | tathā hi bodhisatvasya mahāsatvasya dīrgharātraṃ caryāṃ carata etat praṇidhānam abhūt | ye māṃ bhojayeran | te upaśamaśamasukhasya lābhino bhaveyuḥ | ye māṃ pālayeyuḥ satkuryur gurukuryur mānayeyuḥ pūjayeyuḥ sarve te upaśamasukhasya lābhino bhaveyuḥ | ye 'pi mām ākrośeyur visparśeyus tāḍayeyuḥ śastreṇāchindyur yāvat sarvaśo jīvitād vyaparopayeyuḥ sarve te saṃbodhisukhasya lābhino bhaveyuḥ | annuttarāṃ samyaksaṃbodhim abhisaṃbudhyerann iti || sa ebhir manaḥkāraiḥ samanvāgata etena karmaṇā | ebhiḥ praṇidhibhiḥ samanvāgataḥ sarvasatvānugatāṃ sukhasaṃjñām āsevate nisevate bhāvayati bahulīkaroti | sa tasya karmaṇo vipākena sarvadharmasukhākrāntaṃ nāma samādhiṃ pratilabhate | yasmin samaye bodhisatvena sarvadharmasukhākrānto nāma samādhiḥ pratilabdho bhavati tasmin samaye akṣobhyo bhavaty asaṃhāryaḥ sarvamārakarmabhir iti vistaraḥ || ayaṃ hi prayogaḥ sarvaparityāgapūraṇaḥ | sarvacaryāduṣkaracaryāsādhanaḥ sarvakṣāntidṛḍhīkaraṇaḥ sarvavīryāsaṃsādanaḥ |sarvadhyānaprajñāṅgasaṃbhāraḥ |tasmān nityamuditaḥ syāt ||
[英譯] It is said indeed in the Pitaputra-samagama : There is, O Blessed One, a spirit of contemplation called that which finds  happiness in all things ; by the acquiring of which spirit the  Bodhisatva feels in all things pain as pleasant, not painful, nor indifferent. Even when he is undergoing hellish treatment the  feeling of pleasure is present. Even when he is suffering a torment  in human life, his hands being cut off, and feet, and ears, and  nose, the feeling of pleasure is present. Even when he is being  beaten with rods, or with split rods, or with whips, [182] there  is the feeling of pleasure as he lies in prison. . . . When he is being fried in oil, pounded like sugar-cane, crushed like reeds,  burnt with blazing oil or butter or ghee, the feeling of pleasure  is present. When thrown into the mouth of fire, into the  mouth of the lion, rolled and scorched,. . . chopped up in  penny-bits, roasted in a baking-pan, trampled by elephants,  there is the feeling of pleasure. When his eye is being torn  out, when he is being roasted alive on a spit, or haled off to  the execution ground, and thrown down headlong, there is the  feeling of pleasure, not the feeling of pain, nor of indifference. And why is this ? For as the Great Being the Bodhisatva long time behaved thus, this prayer formed itself : May those  who entertain me, obtain the joy of calm and tranquillity ;  may those who protect me, who maintain me, respect me, honour me, revere me, all receive the bliss of tranquillity ; and  may they who curse me, who afflict me, who torment me, tear  me with knives until they utterly uproot me from life, all  partake of the joy of full enlightenment ; may they awaken  the incomparable and supreme enlightenment.' With these  thoughts and actions and these aspirations he seeks and  ensures, he cherishes and multiplies the feeling of joy in rela-  tion to all beings ; and by the ripening of this course of  action, he receives the spirit of contemplation that finds  happiness in all things. At the time when the Bodhisatva has  obtained the spirit that finds happiness in all things, at that  time he becomes imperturbable, not to be caught by all the  deeds of Mara." That is the sum of the matter. Such practice fills with all self-sacrifice, accomplishes the  hardest penance in all doings, makes steadfast in all patience,  confirms in all strength, gathers all the elements of wisdom in  ecstatic meditation ; therefore let it always be preached.
[法護譯] 如《父子集會經》云：佛言：有三摩地名超諸法樂。若菩薩得是三摩地者，於諸事緣受如是樂、受不苦不樂。非一因緣如其處所而得樂想，譬若有人以因緣故，斷截手足及耳鼻等，耳鼻斷已如其處所而得樂想，及以鞭杖之所打扑翻如樂想，或為牢獄繫閉捶撻。謂作衣者、然酥燈者、然油燈者、碾蔗漿等者，如其處所而住樂想。作鵂鶹面者、作師子面者、撚曝㬠者，乃至造金錢者、造飲食者、供象酒等者，翻如樂想。或為挑目破壞命根，諸有損害及墮首等，翻如樂想。無苦樂想。所以者何？此菩薩摩訶薩如是願力長夜修作，若我為諸走使得近妙樂；若我為罪犯者，亦以承事尊重恭敬供養，一切時處得近妙樂。若遇惡言譏刺打扑刀仗割截乃至諸壞命根，一切所有得菩提樂，成證阿耨多羅三藐三菩提果。具足如是作意、如是事業、如是願力，亦復具足一切眾生隨知樂想親近脩習，於彼業報多所脩作，而得超諸法樂三摩地。若時菩薩得至一切法樂三摩地者，是故得大不動、壞諸魔事，由是方便圓滿一切捨施、成就一切難行苦行、堅牢一切忍辱、策勵一切精進、助修一切禪定智惠，是故常喜。
[參考]父子合集經卷第十一，日稱等譯，遍淨天授記品第二十二
爾時會中，有十二那由他遍淨天子，見諸阿脩羅王乃至光音天等，於世尊所設諸供養，復聞如來與授佛記，心生歡喜，得未曾有。此諸天子，已於過去無量佛所植眾德本，入解正法，充足法財，有大神力，自在無礙，從座而起，頭面禮足，白言：世尊！有三摩地，名超諸法樂，若菩薩摩訶薩，獲證如是妙三摩地，所作事業離諸攀緣，得最上樂，不生苦受，無一因緣，而非樂想。假使入於諸地獄中，種種苦具，治罰逼迫；由是菩薩三摩地力，一切苦惱悉為快樂。如彼世間諸有情類，造作諸惡、不律儀事，劫奪他財，王法所戮，或截耳鼻，或斷手足，或杖捶打，或繩繫縛，為諸獄卒禁閉囹圄，雖受楚毒，心無追悔，為貪所蔽，翻如樂想。又諸有情，傭力自濟，艱辛求索，以苦為樂，謂裁衣者、造蠟炬者、壓蔗漿者、作伎樂者，造飲食者，供象酒者，或然酥燈及油燈者。如是等輩種種所作，或不如法，或復遲惰，為彼主者呵罵驅遣，受諸陵辱，皆如樂想。又如世間諸俳優者，令他喜悅，易己形狀，作鵂鶹面，或師子面，或打或縛，翻為樂想。何以故？以彼眾生作業決定，為貪所使，心無悔故。菩薩摩訶薩亦復如是：為利有情，能於生死長夜之中，修習種種難行苦行，志求阿耨多羅三藐三菩提，乃至救濟饑渴眾生，噉己血肉，常生樂想。或於菩薩惡罵捶縛，及斷命根，雖受苦惱皆生樂想。如是具足廣大願力，能與眾生種種快樂，長時修作無有間斷，則能獲得彼三摩地，不為惡魔之所動亂，復能破壞一切魔業，當得如是五種自在。何等為五？一者、壽命自在，二者、所生自在，三者、業報自在，四者、尋伺自在，五者、受用自在。彼菩薩若求一生成等正覺，由得如是妙三摩地，即能如意滿菩提願。若不速求無上菩提，則能久住無量無數阿僧祇劫，利樂有情，嚴淨佛土。何以故？由彼菩薩從初發心，普為攝受一切有情，不怖惡道，於彼受生，皆令習學諸菩薩行，善巧方便通達諸法，成熟般若波羅蜜多；是為善住菩薩乘者。世尊！若菩薩樂修如是三摩地者，當知是人，皆是如來威神功德之所加持，則能決定入解諸法自性本空，無有疑惑。
uktaṃ hi pitāputrasamāgame | 因為，在父子集會經中有說。
asti bhagavan sarva-dharma-sukha-krānto nāma samādhiḥ | 世尊！有三摩地，名超諸法樂。
yasya samādheḥ pratilambhād bodhisatvaḥ sarva-ārambaṇa-vastuṣu sukhām eva vedanāṃ vedayate | na aduṣkha-asukhāṃ |
若菩薩得是三摩地者，於諸緣事，惟獨領納樂受，不是不苦不樂。
tasya nairayikām api kāraṇāṃ kāryamāṇasya sukha-saṃjñā eva pratyupasthitā bhavati | 縱使當他正在經歷地獄劇痛的時候，惟獨樂想現前。（假使入於諸地獄中，種種苦具，治罰逼迫；由是菩薩三摩地力，一切苦惱悉為快樂。）
mānuṣīm api kāraṇāṃ kāryamāṇasya hasteṣv api chidyamāneṣu pādeṣv api karṇeṣv api nāsāsv api sukhasaṃjñā eva pratyupasthitā bhavati |
縱使當他正在經歷人劇痛的時候，縱使在斷截手、足、耳、鼻，惟獨樂想現前。
vetrair api tāḍyamānasya arddha-vetrair api kaśābhir api tāḍyamānasya sukha-saṃjñā eva pravartate bandhana-āgāreṣv api prakṣiptasya || 縱使當他正在被杖捶打的時候，以棍杖、以裂開棍杖，以繩索，惟獨有樂想，縱使被安置於牢獄中。（如彼世間諸有情類，造作諸惡、不律儀事，劫奪他財，王法所戮，或截耳鼻，或斷手足，或杖捶打，或繩繫縛，為諸獄卒禁閉囹圄，雖受楚毒，心無追悔，為貪所蔽，翻如樂想。）
pe || taila-pācikaṃ vā kriyamāṇasya | ikṣukuṭṭitavad vā kuṭṭhyamānasya | naḍa-cippitikaṃ vā cipyamānasya taila-pradyotikaṃ vā ādīpyamānasya sarpiḥ-pradyotikaṃ vā dadhi-pradyotikaṃ vā ādīpyamānasya sukhasaṃjñā eva pratyupasthitā bhavati |
乃至，或是當他正在油中被煮的時候，或是當他正在如碾甘蔗般地被碾的時候，或是當他正在如壓碎種子般地被壓碎的時候，或是當他正在被燃燒的時候，或以熾燃的油、酥、酪。惟獨樂想現前。（又諸有情，傭力自濟，艱辛求索，以苦為樂，謂裁衣者、造蠟炬者、壓蔗漿者、作伎樂者，造飲食者，供象酒者，或然酥燈及油燈者。如是等輩種種所作，或不如法，或復遲惰，為彼主者呵罵驅遣，受諸陵辱，皆如樂想。）
ulkā-mukhaṃ vā hriyamāṇasya siṃha-mukhaṃ vā hriyamāṇasya śuṣka-varttikāṃ vā vartyamānasya || pe || kārṣāpaṇa-cchedikaṃ vā chidyamānasya piṣṭa-pācanikaṃ vā pācyamānasya hastibhir vā mardyamānasya sukha-saṃjñā eva pravartate | 或是當他正在被投入火口的時候，或是當他正在被投入獅口的時候，或是當他正在被轉動而乾枯的時候。或是當他正在造金錢機中被切割的時候，或是當他正在烤鍋中被烤的時候，或是當他正在被象群踩踏的時候，惟獨樂想轉起。
akṣiṇy-utpāṭhyamāne jīva-śūlikam api kriyamāṇasya sarvaśo vā āghātaṃ nirṇīya śirasi vā prapātyamāne sukhasaṃjñā eva pravartate | na duṣkha-saṃjñā | na aduṣkha-asukha-saṃjñā || 縱使當他的眼睛正在被挖出的時候，縱使當他正在活生生被串烤的時候，或是從各地帶到執行死刑的地點，或是在頭掉落的時候，惟獨樂想轉起，無苦想，無不苦不樂想。
tat kasya hetoḥ | tathā hi bodhisatvasya mahāsatvasya dīrgharātraṃ caryāṃ carata etat praṇidhānam abhūt | 所以者何？因為，菩薩、摩訶薩長時間地作這樣的行為，有這個願。
ye māṃ bhojayeran | te upaśama-śama-sukhasya lābhino bhaveyuḥ |
若服侍我的人，願他們得到平靜、安祥的快樂。
ye māṃ pālayeyuḥ sat-kuryur guru-kuryur mānayeyuḥ pūjayeyuḥ sarve te upaśama-sukhasya lābhino bhaveyuḥ |
若保護、支持、尊重、恭敬、供養我者，願他們全部得到平靜的快樂。
ye 'pi mām ākrośeyur visparśeyus tāḍayeyuḥ śastreṇa āchindyur yāvat sarvaśo jīvitād vyaparopayeyuḥ sarve te saṃbodhi-sukhasya lābhino bhaveyuḥ | anuttarāṃ samyaksaṃbodhim abhisaṃbudhyerann iti || 若喝罵我、苦惱我、折磨我，以刀割我，乃至徹底地奪走我的命者，願他們全部得菩提樂，成證阿耨多羅三藐三菩提。
sa ebhir manaḥkāraiḥ samanvāgata etena karmaṇā | ebhiḥ praṇidhibhiḥ samanvāgataḥ sarva-satva-anugatāṃ sukha-saṃjñām āsevate nisevate bhāvayati bahulīkaroti |
他具足這些作意、這些行動、這些誓願，關於一切眾生的樂想，歡喜、親近、修習、多有所作。
sa tasya karmaṇo vipākena sarva-dharma-sukha-ākrāntaṃ nāma samādhiṃ pratilabhate | 由於這個業的成熟，他得到三摩地，名超諸法樂。
yasmin samaye bodhisatvena sarva-dharma-sukha-ākrānto nāma samādhiḥ pratilabdho bhavati tasmin samaye akṣobhyo bhavaty asaṃhāryaḥ sarva-māra-karmabhir iti vistaraḥ || 若那個時候，菩薩已得到三摩地名超諸法樂者，則在那個時候，他不會被一切魔的行為所動、所抓。乃至廣說。
ayaṃ hi prayogaḥ sarva-parityāga-pūraṇaḥ | sarva-caryā-duṣkara-caryā-sādhanaḥ sarva-kṣānti-dṛḍhīkaraṇaḥ sarva-vīrya-āsaṃsādanaḥ | sarva-dhyāna-prajñā-aṅga-saṃbhāraḥ | tasmān nitya-muditaḥ syāt || 因為，這個練習圓滿一切捨施，成就一切行中最難行，堅牢一切忍辱，策勵一切精進，助修一切禪定、智惠的條件，是故常喜。

10. yathāha candrapradīpasūtre | sagauravaḥ prītamanāḥ sadā bhavet | saumyāya dṛṣṭīya sadā sthito bhaved | iti ||
[英譯] [183] As he says in the Candrapradtpa Sutra : " With  dignity let him always be kindly ; let him always be bent on  gentle consideration."
[法護譯] 如《月燈經》說：常喜尊重，常住正見。
[參考]月燈三昧經卷第四，高齊天竺三藏那連提耶舍譯
心常愛樂恒恭敬，亦恒安住於正見，於諸善業能決定，如是如來最勝教。
yathā āha candrapradīpasūtre | 如在月燈經中說。
sagauravaḥ prītamanāḥ sadā bhavet | 心常愛樂恒恭敬。
saumyāya dṛṣṭīya sadā sthito bhaved | iti || 恒安住於溫和的見解。

11. uktaṃ cākṣayamatisūtre | tatra katamā muditā | yāvad dharmānusmaraṇāt prītiḥ prasādaḥ prāmodyaṃ cittasyānnavalīnatānnavamṛdyatāparitarṣaṇā | sarvakāmaratīnām apakarṣaṇā sarvadharmaratīnāṃ pratiṣṭhānaṃ | cittasya prāmodyaṃ kāyasyaudbilyaṃ buddheḥ saṃpraharṣaṇaṃ manasa utplavaḥ | tathāgatakāyābhinandanaratir lakṣaṇānuvyañjanavibhūṣaṇaparyeṣṭikauśalyaṃ | kuśaladharmaśravaṇāparikhedatā | tatvadharmapratiśaraṇapratipattiprītiprasādapramodyaṃ muditasya dharmotplavaḥ | satataṃ satveṣv apratihatabuddhitā | tīvracchandatā | buddhadharmaparyeṣṭiṣu tasya ca dharmacchandasyānnutsṛjanatā | udāreṣu buddhadharmeṣv adhimuktiḥ | vimuktiḥ prādeśikayānāpakṛṣṭacittotpādaḥ | mātsaryāsaṃkucitaś cittotpādaḥ | yācitasya dātukāmatā | dadato dattvā ca trimaṇḍalapariśodhitaṃ dānaprāmodyaṃ | śīlavatsu sadā prasādaḥ | duḥśīleṣv anugrahaprītiḥ | svaśīlapariśuddhyā sarvadurgandham atikramāśvāsanaṃ | tathāgataśīlapariṇāmanatā | dṛḍhābhedyatā | paraduruktadurāgateṣu vacanapatheṣv apratihatacittatā | kṣāntisauratyaṃ | nirmānatā | guruṣu gauravāvanāmaś citrīkāraḥ | sadā smitamukhatā bhṛkuṭivigatatā | pūrvābhilāpitākuhanatānneṣyaiṣikatā śuddhāśayatā cittākarkaśatākuṭilatā | sarvatrānuśaṃsadarśitā ātmaskhalitapratyavekṣitā | āpattiṣv acodanatā saṃrañjanīyadharmeṣv anuvartanatā | śāstṛprema bodhisatveṣu | ātmaprema dharmeṣu | jīvitaprema tathāgateṣu | mātāpitṛprema guruṣu | putraprema satveṣu | buddhaprema ācāryopādhyāyeṣu | uttamāṅgaśiraḥprema pratipattiṣu | hastapādaprema pāramitāsu | sarvaratnaprema dharmabhāṇakeṣu | sarvaratikrīḍāpremānuśāsanīṣu | ārogyaprema saṃtuṣṭau | bhaiṣajyaprema dharmaparyeṣṭiṣu | vaidyaprema codakasmārakeṣu | iti hi yā sarvendriyeṣv annavalīnendriyatā iyam ucyate muditety ādi ||
[英譯] It is also said in the Akshayamati Sutra : " Here what joy  is meant ? From perpetual meditation on the Law, kindness,  serenity, gladness, a mind not despondent, not crushed, not  craving. Sweeping away of all desire for lusts, establishing of  a desire for all righteousness. Gladness of heart, cheerfulness of body, stimulation of intelligence, exaltation of mind, delight and pleasure in the body of a Tathagata, proficiency  in detecting beauties, that is, primary and secondary marks ; no weariness in hearing good law, kindness, serenity, gladness  in the attainment of confidence in the true law, the righteous  exaltation of one content ; a wisdom never hostile towards all  beings ; strength of will ; no slackness in the search for the  Buddha's doctrine and in the desire to hear it ; confidence in  the lofty teachings of the Buddha ; emancipation and the  fostering of thought that has left the Vehicle of partial knowledge ; the cultivation of thought that is not cramped with  jealousy ; desire to give to him that asks ; in and after giving,  the decency of the Three Circles and delight in giving ;  always pleasure in the virtuous ; pleasure in helping those  whose conduct is evil ; with cleanliness of personal conduct  giving confidence in passing beyond all dangers of a bad  destiny ; application of Tathagata's merit ; firm impenetrability ; no hostility of mind when others' ways of speech are  unkindly and bad ; tenderness and patience ; humility ;  respect, reverence, and regard towards teachers ; always a  smiling face, no frowns ; a habit of first greeting, no insincerity,  no cheating, pureness of conscience, no abusiveness, no guile ;  a habit of always praising, and looking to one's own stumbles ;  firmness in calamities, graciousness in things delightful ; he  must love the Bodhisatva as a teacher, the Law as himself, the  Tathagata as life, [184] preceptors as parents, all beings as  sons, preceptors and instructors as the Buddha, good conduct   as the head, that chiefest part of the body, the Perfections as  his hands and feet, preachers as all precious things, directors  as all delightful pleasaunce, contentment as health, inquiring  into the Law as medicine, those who exhort and remind as  physicians. This alertness in all the senses is what is called  gladness.'
[法護譯]又《無盡意經》云：何等為喜？謂喜念法清淨信樂，發踊躍心不生懈怠，無諸熱惱不求五欲之樂，不離一切法樂。由心建立身喜覺喜，起適悅意樂如來身莊嚴相好，希求善巧、聽法無厭、依實法行。由法生喜愛樂淨信，然於眾生覺了無礙。以最勝欲勤求佛法不捨法欲，廣大信解諸佛妙法示解脫乘。發最上心除慳悋心。若初發心施、當施、施已三輪清淨，歡喜布施。於妙尸羅亦常清淨，由持淨戒攝諸毀禁，而常超越諸惡道怖，向佛禁戒堅固無毀。正使他人惡來罵辱，於語言道心不加報樂然故忍，變以尊重逮無憍慢。貌常溫恭，遠離顰蹙。先以愛語，無諂無佞。淨意不邪心不麁澁，見諸勝己亦無曲抑，不覘乖謬不揚他失，修和敬法，於菩薩眾敬如佛使，敬諸佛法惜過身命。於諸師長如己父母，護諸眾生猶如一子，於和尚阿闍梨敬如佛想。於諸正行皆如上首，諸波羅蜜如愛手足，於說法師如諸妙寶，諸教令中如親五欲。於喜足行如無病惱，求勝妙法如希妙藥，於發露者如遇良醫。如是調御諸根使無懈怠，說此是名為喜。
[參考]大方等大集經卷第二十九宋涼州沙門智嚴共寶雲譯無盡意菩薩品第十二之三
復次，舍利弗！菩薩摩訶薩修行於喜亦不可盡。云何為喜？常念於法歡喜踊躍，不生懈怠無諸惱熱，離五欲樂住於法樂，心和悅豫身輕柔軟，意勤勸督心常生悲，樂求如來無上法身。樂修相好以自莊嚴，聽法無厭念行正法，行正法已心生歡喜，生歡喜已具得法悲。常於眾生不生礙心，以增上欲勤求於法，勤欲法已深心得解甚深佛法，遠離二乘發無上心，除諸慳惜發於捨心，見來乞者心生歡喜，捨時歡喜施已無悔，如是布施三時清淨，得清淨已心則悅豫，於持戒者常行布施，於毀禁者喜心攝取。自持禁戒心則清淨。能令惡道怖懼眾生得無所畏遠離惡處，一心迴向如來禁戒，堅持牢固不可虧壞，惡罵加己堪忍不報。於諸眾生心無憍慢，於諸尊長謙下恭敬，言常和悅離於嚬蹙。先以愛語終無諂曲，不以邪心誘誑於人，不以利養為他執役，其心清淨無有麁過。於諸不可不見其過，不求他短不舉人罪，專心正念諸和敬法，於諸菩薩生如來想。愛說法者重於己身，愛重如來如惜己命。於諸師長生父母想，於諸眾生生兒息想，於諸威儀如護頭首，於諸波羅蜜如愛手足，於諸善法生珍寶想，於教誨者生五欲想，於知足行生無病想，愛樂求法生妙藥想。於舉罪者生良醫想，攝御諸根無有懈怠，是故名喜。是喜寂靜覺知微妙故，是喜寂滅無恌戲故，是喜行倚不戲論故，是喜根本心不亂故，是喜多聞取善語故，是喜平等心柔軟故，是喜勇猛善作業故，是喜不悔專行善故，是喜正住不懈怠故，是喜不動無所依故，是喜不共難摧伏故，是喜實義不忘失故，是喜真實無變異故，是喜誠諦如所作故，是喜能捨力堅牢故，是喜大力無能勝故，是喜能作諸佛神力求諸佛法故。舍利弗！是名菩薩修行於喜而不可盡。
uktaṃ ca akṣayamatisūtre | tatra katamā muditā | 又在無盡意經中說：何等為喜？
yāvad dharma-anusmaraṇāt prītiḥ prasādaḥ prāmodyaṃ cittasya anavalīnatā anavamṛdyatā aparitarṣaṇā | 因為念於法，1)歡喜、清淨、踊躍，心不低沉、不可壓碎、無貪。
sarva-kāma-ratīnām apakarṣaṇā sarva-dharma-ratīnāṃ pratiṣṭhānaṃ |
2)遠離諸欲樂，安住諸法樂。
cittasya prāmodyaṃ kāyasya audbilyaṃ buddheḥ saṃpraharṣaṇaṃ manasa utplavaḥ |
3)心和悅豫，身輕柔軟，鼓舞覺智，內心高昂（興高采烈）。
tathāgata-kāya-abhinandana-ratir lakṣaṇa-anuvyañjana-vibhūṣaṇa-paryeṣṭi-kauśalyaṃ | 4)於如來身適悅意樂，善巧於尋求相好的莊嚴。
kuśala-dharma-śravaṇa-aparikhedatā |5)聽聞善法無厭。
tatva-dharma-pratiśaraṇa-pratipatti-prīti-prasāda-pramodyaṃ muditasya dharma-utplavaḥ | 6)因為於真實法獲得信心，心生歡喜、清淨、踊躍，生歡喜已得法的興高采烈。
satataṃ satveṣv apratihata-buddhitā | 7)常於眾生不生敵對心。
tīvra-cchandatā | 8)猛烈的欲。
buddha-dharma-paryeṣṭiṣu tasya ca dharma-cchandasya anutsṛjanatā |
9)勤求佛法，而且不捨法欲。
udāreṣu buddha-dharmeṣv adhimuktiḥ | 10)信解於諸佛妙法。
vimuktiḥ prādeśika-yāna-apakṛṣṭa-citta-utpādaḥ | 11)解脫，遠離二乘，發無上心。
mātsarya-asaṃkucitaś citta-utpādaḥ | 12)心不因為嫉妒而變狹小。
yācitasya dātukāmatā | 13)對於來乞者，想要布施給他。
dadato dattvā ca tri-maṇḍala-pariśodhitaṃ dāna-prāmodyaṃ |
14)布施的時候與布施之後，三時清淨，歡喜於布施。
śīlavatsu sadā prasādaḥ | 15)於持戒者，恆常歡喜。
duḥśīleṣv anugraha-prītiḥ | 16)於毀禁者，喜心攝取（幫助）。
svaśīla-pariśuddhyā sarva-durgandham atikrama-āśvāsanaṃ |
17)由於自己禁戒的清淨，於超越諸惡道怖，給與信心。
Tathāgata-śīla-pariṇāmanatā | 18)迴向如來禁戒。
dṛḍha-abhedyatā | 19)堅固無毀。（堅持牢固，不可虧壞。）
para-durukta-durāgateṣu vacana-patheṣv apratihata-cittatā |
20)在他人語言的表達方式，是不友善、壞的，無敵對的心。
kṣānti-sauratyaṃ | nirmānatā | guruṣu gaurava-avanāmaś citrīkāraḥ |
21)忍辱、柔和。22)心無憍慢。23)於諸尊長，恭敬、謙下、尊敬。
sadā smita-mukhatā bhṛkuṭi-vigatatā | 24)貌常和悅，遠離顰蹙。
pūrva-abhilāpitā akuhanatā anippesikatā śuddha-āśayatā citta-akarkaśatā akuṭilatā | 25)先以愛語，無諂、無佞、淨意不邪、心不麁澁、終無諂曲。
sarvatra anuśaṃsa-darśitā ātma-skhalita-pratyavekṣitā | 26)處處稱讚，觀察己過。
āpattiṣv acodanatā saṃrañjanīya-dharmeṣv anuvartanatā |
27)於災難中不譴責，於可愛的事物中隨順。
śāstṛ-prema bodhisatveṣu | ātmaprema dharmeṣu | jīvitaprema tathāgateṣu |
28)於諸菩薩，敬愛如師。29)於諸佛法，敬愛如己。30)於諸如來，敬愛如命。
mātā-pitṛ-prema guruṣu | putra-prema satveṣu | buddha-prema ācārya-upādhyāyeṣu |
31)於諸師長，愛如父母。32)於諸眾生，愛如一子。33)於和尚、阿闍梨，愛敬如佛。
uttama-aṅga-śiraḥ-prema pratipattiṣu | hasta-pāda-prema pāramitāsu |
34)於諸正行，愛如上首。35)於諸波羅蜜，愛如手足。
sarva-ratna-prema dharma-bhāṇakeṣu | sarva-rati-krīḍā-prema anuśāsanīṣu |
36)於說法師，愛如諸妙寶。37)於教誨者，愛如諸娛樂。
ārogya-prema saṃtuṣṭau | bhaiṣajya-prema dharma-paryeṣṭiṣu |
38)於知足行，愛如無病。39)於求妙法，愛如妙藥。
vaidya-prema codaka-smārakeṣu | 40)於勸諫、提醒者，愛如良醫。
iti hi yā sarva-indriyeṣv anavalīna-indriyatā iyam ucyate muditā ity ādi ||
如是，攝御諸根無有懈怠，說此是名為喜。

12. atra ca śikṣitān bodhisatvān idaṃ vacanam alaṃkaroti yad uktam āryamahāmeghe | nirayagaticittanityasamādhānaśīlāś ca nirayagatipriyāś ca nirayagatipattanavaṇijaś ca bhavanti | nirayalolāś ca bhavanti nirayalobhamatsariṇaś ca nirayāgnicittapraguṇṇāḥ bhavantīti ||
[英譯] And here when Bodhisatvas are taught, that saying adorns  them which is said in the noble Mahamegha : " Their thoughts  are always meditating on existence in hell, they take pleasure  in this, they are traffickers to the town of hell, they long for  hell, they are fond of its praises, they are familiar with its  fire."  
[法護譯]論曰：此言學菩薩莊嚴者，如《大雲經》說：若樂地獄旁生者，於地獄趣心常戒定，雖處獄城而得如旅泊。又樂地獄者，於地獄趣心生愛著及與慳嫉，令地獄火轉復熾盛。
atra ca śikṣitān bodhisatvān idaṃ vacanam alaṃkaroti yad uktam āryamahāmeghe |
又，在這裡，這種言說是莊飾學習中的菩薩，如在聖大雲經中說：
nirayagati-citta-nitya-samādhāna-śīlāś ca nirayagati-priyāś ca nirayagati-pattana-vaṇijaś ca bhavanti | 於地獄趣心常戒定。於地獄趣得樂。於地獄趣城如旅客。
niraya-lolāś ca bhavanti niraya-lobha-matsariṇaś ca niraya-agni-citta-praguṇāḥ bhavanti iti || 又，他們渴望地獄。於地獄生愛、貪著。於地獄火，心處於最好的狀態。

13. uktā duṣkha-adhivāsanā kṣāntiḥ || āryasāgaramatisūtre tu trividhāpi kṣāntir uktā | iha sāgaramate bodhisatvo mahāsatvaḥ sarvajñatācittotpādaratne | annāryair duḥśīlaiḥ satvair mārair mārakāyikābhir vā devatābhir mārādhiṣṭhitair vā māradūtair vā viheṭhyamānaḥ samīryamāṇaḥ kṣobhyamānas tarjyamānas tāḍyamāno na bhidyate tato | adhyāśayacittotpādo na bhidyate sarvasatvapramokṣamahākaruṇāvīryārambhāt | na bhidyate triratnavaṃśānupacchedaparākramāt | na bhidyate sarvadharmasamudānayanakuśalaprayogāt | na bhidyate lakṣaṇānuvyañjanapariniṣpattigatāt puṇyasaṃbhāropacayāt | na bhidyate buddhakṣetrapariśuddhyabhinirhārāhṛtād autsukyāt | na bhidyate sarvadharmāparigrahābhiyuktāt kāyajīvitotsargāt | na bhidyate sarvasatvaparipācanābhiyuktād ātmasaukhyānadhyavasānāt | sa evam adhyāśayasaṃpanna eva samānaḥ sarvasatvānām antikād uccaghanāṃ sahate | unmananāṃ kutsanāṃ sahate sarvasatvānām ākrośaparibhāṣāṃ duruktadurāgatān vacanapathān sahate | sarvasatvapīḍāṃ sahate | sarvasatvabhārāṃś ca sahate uttārayati vā na ca khidyate | na ca līyate | na saṃlīyate | na viṣīdati | balam upadarśayati | sthāma saṃjanayati | vīryam ārabhate | parākramaṃ parākramate | utsāhaṃ janayati | unmūḍhacittaṃ nigṛhṇāti | sa ākruṣṭo na pratyākrośati | tāḍito na pratitāḍayati | roṣito na pratiroṣayati | kruddhāya na pratikrudhyati | evaṃ cittagaṇanāsaṃnāhaṃ saṃnahyati |
[英譯] Here ends the patience concerned with enduring pain. In the holy Sagaramati Sutra, moreover, patience is given as threefold : " Here, Sagaramati, the Bodhisatva the Great  Being, although by ignoble and wicked beings, by Maras or by deities mightier than Mara, by Mara's servants or messengers, he be hurt, impelled, disquieted, threatened, tormented, is not therefore broken in the Jewel of the production of omniscience ; the intent of his mind is not broken away from its strong  purpose of deliverance and great compassion towards all beings ; not broken away from the effort towards perpetuating the Three  Jewels ; not broken away from the practice of good for the  accomplishment of all righteousness ; not broken away from  the collection of a heap of merit causing the perfection of  primary and secondary marks ; nor from the zeal caused by aspiration for the purifying of Buddha's field ; nor from the  producing of a body and a life that involve the renouncing of  all things ; nor from the perseverance in not seeking one's own  felicity so as to bring about the ripening of all beings. He  thus resolved [185] endures scoffing, contempt, contumely in  the face of all beings ; he endures the despiteful speech of all  beings, and their ways of speaking abusive and wicked ; he endures the injury of all beings, he bears the burdens of all beings, or carries them, and is not broken down or despondent  or despairing or crushed : he shows strength, he produces power, he uses strength, he makes the effort, he strives, he  restrains the thought of infatuation. He being reviled revileth  not again, tormented he torments not again, annoyed he annoys  not again, he meets not anger with anger. Thus he makes up  his mind. . . .  
[法護譯]論曰：說安住苦忍者，故《海意經》云：有三種忍。佛言：海意！此菩薩摩訶薩如其所發一切智心寶中，或為非人毀犯淨戒，謂若諸魔魔民及天魔后魔力所持，令魔使者固來侵害，震擊動搖期剋打擲。當於是時，此大菩提發深固心令無所壞，亦復不壞大悲精進解脫一切眾生，亦復不壞令三寶種紹隆不斷，亦復不壞諸佛法中於此相應積集善本，亦復不壞成辦相好修習福行，亦復不壞勇力精進嚴淨佛土，亦復不壞求一切法不惜身命，亦復不壞度諸眾生不著己樂。是中深心具如是意。若為一切眾生之所惡賤，或遇瞋恚譏毀罵辱及諸打擲，悉能忍受。至若一切眾生以惡心來逼惱摧壓，亦悉堪任不疲不懈不退不沒，勇猛精進勢力發現，捍勞忍苦起攝受心。又若有人以惡心來，若瞋若罵、妬害逼惱、忿恚打擲，於如是心悉不加報。
[參考] 大方等大集經卷第八，北涼天竺三藏曇無讖於姑臧譯，海慧菩薩品第五之一
善男子！云何名為菩提之心押而不壞？押者名為大悲緣於一切眾生，紹三寶種不令斷絕，為佛法故莊嚴善根，三十二相、八十種好，嚴淨世界，為護正法不惜身命。善男子！若為諸惡眾生打觸惱亂嬈害，悉當忍之，亦應不捨一切眾生，心不生悔不愁不惱，為調眾生勤加精進。若遇罵辱瞋恚打擲，默然受之終不加報，應作是念：夫大乘者與世共諍。何以故？一切眾生順生死流，大乘之法逆生死流；一切眾生各各諍訟，大乘之法破壞鬪諍；一切眾生瞋恚熾盛，大乘之法除滅瞋心；一切眾生各各虛誑，大乘之法質直無虛。
uktā duṣkha-adhivāsanā kṣāntiḥ || 安住於苦的忍，已說完了。
āryasāgaramatisūtre tu trividhā api kṣāntir uktā | 但，在聖海意經中，說有三種忍。
iha sāgaramate bodhisatvo mahāsatvaḥ sarva-jñatā-citta-utpāda-ratne | anāryair duḥśīlaiḥ satvair mārair mārakāyikābhir vā devatābhir māra-adhiṣṭhitair vā māra-dūtair vā viheṭhyamānaḥ samīryamāṇaḥ kṣobhyamānas tarjyamānas tāḍyamāno na bhidyate tato | 1)在這裡，海意！菩薩、摩訶薩，於如其所發一切智心寶中，當他正在被低劣者、惡戒者，或諸魔，或繫屬於魔的天神，或魔力所持者，或魔使，所侵害、所逼迫、所動搖、所威脅、所折磨的時候，不會因此被破壞。
adhyāśaya-citta-utpādo na bhidyate sarva-satva-pramokṣa-mahākaruṇā-vīrya-ārambhāt | 2)（於此大菩提，）發深固心，不會被破壞於一切眾生解脫、大悲發勤精進。
na bhidyate triratna-vaṃśa-anupaccheda-parākramāt |
3)不會被破壞於三寶後裔相續努力。
na bhidyate sarva-dharma-samudānayana-kuśala-prayogāt |
4)不會被破壞於圓滿諸法的善修習。
na bhidyate lakṣaṇa-anuvyañjana-pariniṣpatti-gatāt puṇya-saṃbhāra-upacayāt |
5)不會被破壞於福資糧的積聚，這些可導致相好的圓滿。
na bhidyate buddha-kṣetra-pariśuddhy-abhinirhāra-āhṛtād autsukyāt |
6)不會被破壞於熱切於佛土清淨所引發的精進。
na bhidyate sarva-dharma-aparigraha-abhiyuktāt kāya-jīvita-utsargāt |
7)不會被破壞於捨棄一切法相應的不惜身命。
na bhidyate sarva-satva-paripācana-abhiyuktād ātma-saukhya-anadhyavasānāt |
8)不會被破壞於成熟一切眾生相應的不著己樂。
sa evam adhyāśaya-saṃpanna eva samānaḥ sarvasatvānām antikād uccaghanāṃ sahate |
9)他完全地具足如是深心，忍受來自一切眾生的竊笑（在心裡笑，不表現在外表）。
unmananāṃ kutsanāṃ sahate sarvasatvānām ākrośa-paribhāṣāṃ durukta-durāgatān vacanapathān sahate |
10)他忍受輕視、罵辱。他忍受一切眾生責罵的言語，以及他們語言的表達方式，是不友善、壞的。
sarvasatva-pīḍāṃ sahate | 11)他忍受一切眾生的傷害。
sarvasatva-bhārāṃś ca sahate uttārayati vā na ca khidyate | na ca līyate | na saṃlīyate | na viṣīdati |
12)他負起一切眾生的重擔，或執行他們，而不疲憊、不懈、不退、不沒。
balam upadarśayati | sthāma saṃjanayati | vīryam ārabhate | parākramaṃ parākramate | utsāhaṃ janayati | unmūḍha-cittaṃ nigṛhṇāti |
13)他展現力量，他生起勢力，他發勤精進，他展現勇氣，他生起毅力，他攝受迷惑的心。
sa ākruṣṭo na pratyākrośati | tāḍito na pratitāḍayati | roṣito na pratiroṣayati | kruddhāya na pratikrudhyati | evaṃ citta-gaṇanā-saṃnāhaṃ saṃnahyati |
14)他被辱罵，不報以辱罵。被折磨，不報以折磨。被逼惱，不報以逼惱。被忿恚，不報以忿恚。
如是武裝他的心。

14....sacet punar ete satvā yāvanto daśasu dikṣu prabhāvyamānāḥ prabhāvyante te sarve 'siśaktitomarapāliyogena māṃ pṛṣṭhataḥ pṛṣṭhato 'nubadhnīyuḥ | yatraiṣa pṛthivīpradeśe sthito vā niṣaṇṇo vā caṅkramyamāṇo vā śayāno vā bodhicittam utpādayiṣyati dānacittaṃ vā yāvat prajñācittaṃ vā śrutakuśalamūlacittaṃ votpādayiṣyati tatrāsya pṛthivīpradeśe śatadhābadarīpattrapramāṇaṃ kāyaṃ chetsyāmo vikariṣyāmo vidhvaṃsayiṣyāmas | te cet sarvasatvā mām ākrośayeyuḥ paribhāṣeran kutsayeyuḥ paṃsayeyur asatyābhir vāgbhiḥ paruṣābhir vāgbhiḥ samuccareyur adhiṣṭhitā annarthakarmāṇaḥ śatadhābadarīpattrapramāṇaṃ mama kāyaṃ chindhyur bhindyur vikareyur vidhvaṃsayeyuḥ | evaṃ mayā na kasyacit satvasyāntike kṣobhacittam utpādayitavyaṃ | tat kasya hetoḥ | pūrvā koṭiḥ saṃsārasyāpramāṇīkṛtā yatra me 'yam ātmabhāvo narakagatasyāpi tiryagyonigatasyāpi yamalokagatasyāpi manuṣyagatasyāpi kāmāhārapaliguddhasya dharmān aśrutavato viṣamājīvagocarasya nirarthakajīvinaḥ aṅgapratyaṅgasya śatadhā chinno bhinno nikṛtto vividhābhiś ca kāraṇābhiḥ kārito na ca mayā tato nidānam ātmārthaṃ kṛto na parārthaḥ | sacet punar punar mamaite sarvasatvā aparāntakoṭiṃ chindyur bhindyur vikireyur vidhvaṃsayeyus tathāpi mayāparityaktaiva sarvajñatā | aparityaktā eva sarvasatvāḥ | aparityaktaḥ kuśalo charmachandaḥ | tat kasya hetoḥ | sarvā hy eṣā kāyapīḍā kāyavivartanā | nairayikasya duṣkhasya śatatamīm api kalāṃ nopaiti yāvad upaniṣadam api na kṣamate | narakāvāsam apy aham utsahe | na punar mayā buddhadharmāḥ parityaktavyā na sarvasatvārambaṇā mahākaruṇā || pe ||
[英譯] "But if those beings, as many as in multiplying multiply  over the ten regions, each with a pair of swords or spears or  javelins or spikes, should chase me behind, saying :' On  whatsoever place in the earth that man, standing or sitting or  walking up and down or lying, shall cause to arise the thought  of enlightenment or of almsgiving ... or of insight, or of the  root of good in hearing the word, on that spot of the earth we  shall tear his body asunder into a hundred pieces like a leaf of  the jujube, annihilate and destroy it.' If all those beings should  revile me and blame me, upbraid me, dishonour me, address me  with lying and harsh words, bent upon doing wickedness ; if  they should tear up and cut up and destroy and annihilate my  body in a hundred pieces like a jujube leaf ; even so I must not  conceive an angry thought against any being. And why is this ?  There have been innumerable myriads of transmigrations,  when I have been in hell or in an animal or in Yama's world,  or as a man ; when this self, all full of craving for love and food,  without the hearing of the Law, getting a livelihood by evil  means, living wickedly, has been chopped limb from limb in  a hundred pieces, cut up, minced, tormented with all manner  of torments, and yet from that cause I have done no good to  myself or to others. But if, in the infinite future, all these  beings should tear up my body, cut me up, chop me in pieces,  even then my omniscience is not renounced, nor are all beings,  nor the good will of righteousness. And why is this ? Because  all this bodily annoyance is a transformation of the body ;  [187] it does not approach the hundredth part of the pains of  hell, it is quite out of comparison. I can endure even to live  in hell, but I must not give up the laws of Buddha nor the  great compassion I have undertaken towards all creatures. . . .
[法護譯] 乃至設復有人於十方界執諸器仗逼逐其後，彼地方所若行若住若坐若臥，是中若遇一人發菩提心修布施心乃至脩智惠心者，聞彼發起一善根心，我當即至彼地方所，正使斷割其身節節支解如棗葉量，於是等事我悉堪忍。又若世間一切眾生，皆起瞋恚巧出惡言罵辱譏毀，加以斷割其身節節支解如棗葉量，我當是時於此眾生終不為起少分動擾之心。所以者何？然我此身於過去際無量無數生死輪轉靡所不造，或處地獄、畜生、琰魔羅界，乃至今在人趣耽味飲食、諸欲受用聽受非法、艱苦追求邪命資養、多種逼迫，然於身命曾無果利。雖復種種多所營作，緣此不能自利利他。設復生死最後邊際，使諸眾生於我身分斷割支解，寧受眾苦，我終不捨一切智心，亦復不捨一切眾生及善法欲。所以者何？然我此身多種逼惱苦切殘毀，比地獄苦百分千分乃至優波尼剎曇分不及其一。又復於佛法中不捨大悲所緣一切眾生。
[參考] 大方等大集經卷第八，北涼天竺三藏曇無讖於姑臧譯，海慧菩薩品第五之一
十方世界若有眾生，以諸刀杖隨逐菩薩，而作是言：誰有發此菩提心者，我當叚叚支解其身如胡麻許。菩薩聞此終不退轉菩提之心，亦不放捨慈悲喜捨、惠施、持戒、忍辱、精進、禪定、智慧。何以故？菩薩思惟：我於無量無邊世中，受大地獄、畜生、餓鬼、人、天等身，受行惡法，不能自利及利他人。若我或於無量世中，為彼惡人刀杖隨逐節節支解，我終不捨於菩提心及諸眾生。何以故？若我不能忍受如是世中苦者，何能堪忍地獄諸苦？行善法時，多有惡法來作障礙，我若不忍，云何能作種種善法？一切眾生施我惡事，我要當以善法施之；眾生施我刀杖罵辱，我以無上大忍施之。菩薩摩訶薩若能如是思惟觀者，當知不久得阿耨多羅三藐三菩提，如是觀已能忍三押，謂身口意。
sacet punar ete satvā yāvanto daśasu dikṣu prabhāvyamānāḥ prabhāvyante te sarve 'si-śakti-tomara-pāli-yogena māṃ pṛṣṭhataḥ pṛṣṭhato 'nubadhnīyuḥ |
1)又，如果這些眾生，數目眾多如在十方界的數目一樣多。那些眾生，各執一對刀、矛、長矛、長釘，在後面追逐我，而作是言：
yatra eṣa pṛthivī-pradeśe sthito vā niṣaṇṇo vā caṅkramyamāṇo vā śayāno vā bodhi-cittam utpādayiṣyati dāna-cittaṃ vā yāvat prajñācittaṃ vā śruta-kuśala-mūla-cittaṃ vā utpādayiṣyati tatra asya pṛthivī-pradeśe śatadhā-badarī-pattra-pramāṇaṃ kāyaṃ chetsyāmo vikariṣyāmo vidhvaṃsayiṣyāmas | 不管在這個大地的任何方所，此人住、或坐、或行、或臥，將發菩提心，或修布施心，乃至或修智惠心，或聞彼發起一善根心。就在這個大地的這個方所，我們（到達那地方之後）將會斷割、破壞、粉碎其身為百片，如棗葉量。
te cet sarvasatvā mām ākrośayeyuḥ paribhāṣeran kutsayeyuḥ paṃsayeyur asatyābhir vāgbhiḥ paruṣābhir vāgbhiḥ samuccareyur adhiṣṭhitā anartha-karmāṇaḥ śatadhā-badarī-pattra-pramāṇaṃ mama kāyaṃ chindhyur bhindyur vikareyur vidhvaṃsayeyuḥ | evaṃ mayā na kasyacit satvasya antike kṣobha-cittam utpādayitavyaṃ |
2)如果世間一切眾生，可能會罵辱我、責備我、譏毀我、輕視我，以不真實的話、粗暴的話，跟我說話。加上無益的行為，可能會切斷、分割、破壞、粉碎我的身體為百片，如棗葉量。即使如此，我不會對任何一個眾生，生起瞋恚的心。
tat kasya hetoḥ | pūrvā koṭiḥ saṃsārasya apramāṇīkṛtā yatra me 'yam ātmabhāvo narakagatasya api tiryagyonigatasya api yamalokagatasya api manuṣyagatasya api kāma-āhāra-paliguddhasya dharmān aśrutavato viṣama-ājīva-gocarasya nirarthaka-jīvinaḥ aṅga-pratyaṅgasya śatadhā chinno bhinno nikṛtto vividhābhiś ca kāraṇābhiḥ kārito na ca mayā tato nidānam ātma-arthaṃ kṛto na para-arthaḥ |
3)所以者何？於過去際無量無數生死輪轉靡所不造，若我此身，或處地獄、畜生、琰魔羅界。今在人趣，耽著諸欲、飲食。不聽聞正法。以邪惡的方式，維持生計。生命了無意義。身體肢分已經被切斷、分割、破壞為百片。而且，以種種折磨的方式被折磨。緣此不能自利、利他。
sacet punar punar mama ete sarvasatvā aparānta-koṭiṃ chindyur bhindyur vikireyur vidhvaṃsayeyus tathā api mayā aparityaktā eva sarvajñatā | aparityaktā eva sarvasatvāḥ | aparityaktaḥ kuśalo dharma-cchandaḥ |
4)又，如果在最後邊際（在無邊的未來），諸眾生切斷、分割、破壞、粉碎我的身體。縱使如此，我終不捨一切智心，亦復不捨一切眾生，及不捨善法欲。
tat kasya hetoḥ | sarvā hy eṣā kāya-pīḍā kāya-vivartanā | nairayikasya duṣkhasya śatatamīm api kalāṃ na upaiti yāvad upaniṣadam api na kṣamate |
5)所以者何？因為，所有這個身體的痛苦，就是身體的轉變。它不能到達地獄苦的第一百的部分，乃至優波尼剎曇分，無法比較。
naraka-āvāsam apy aham utsahe | na punar mayā buddha-dharmāḥ parityaktavyā na sarvasatva-ārambaṇā mahākaruṇā || pe ||
縱使我忍受在地獄中住。但是，我不應該捨棄佛的法，不應該捨棄以一切眾生為所緣的大悲。

15. yan nidānaṃ punar vyāpāda utpadyeta | taṃ vayaṃ dharmaṃ prahāsyāmaḥ | katamaś ca sa dharmo | yad uta kāyaprema kāyaniketaḥ kāyādhyavasānaṃ | utsṛṣṭaś ca kāya utsṛṣṭo vyāpādaḥ | evaṃ dharmagaṇanāviṣṭaḥ sāgaramate bodhisatvaḥ sarvasatvapīḍāṃ sahate || pe || yaḥ kāyasyotsargaḥ kāyaparityāgaḥ kāyānavekṣā | iyam asya dānapāramitā || yat kāye chidyamāne sarvasatvān maitryā spharati | vedanābhiś ca na saṃhriyate | iyam asya śīlapāramitā || yat kāye chidyamāne ya evāsya kāyaṃ chindati teṣām eva pramokṣārthaṃ kṣamate | na ca cittena kṣaṇyate kṣāntibalaṃ copadarśayatīyam asya kṣāntipāramitā || yena vīryeṇa taṃ sarvajñatāchandaṃ notsṛjati cittabalādhīnaṃ ca pratigṛhṇāti | saṃsāram eva cānubadhnāti | kuśalamūlārambham eva cārabhate | iyam asya vīryapāramitā || yat kāye vikīryamāṇe tat sarvajñatācittotpādaratnaṃ kartuṃ na saṃmuhyati bodhim evāpekṣate śāntapraśāntam eva pratyavekṣate | iyam asya dhyānapāramitā || yat kāye chidyamāne kāyasya tṛṇakāṣṭhakuḍyavatpratibhāsopamatāṃ pratyavekṣate māyādharmatāṃ ca kāyasyāvatarati | bhūtānityatāṃ ca bhūtaduṣkhatāṃ ca bhūtānātmatāṃ ca bhūtaśāntatāṃ ca kāyasyopanidhyāyati | iyam asya prajñāpāramiteti vistaraḥ || pe || punar aparam asyaivaṃ bhavati | eṣa satvaḥ kusīdaḥ śukladharmarahitaḥ | sa mām ākrośayati paribhāṣate | hanta vayam ārabdhavīryā bhaviṣyāmaḥ | atṛptāḥ kuśalamūlaparyeṣaṇābhiyuktā | eṣa eva tāvan mayā satvaḥ pūrvataraṃ bodhimaṇḍe niṣādayitavyaḥ | paścān mayānnuttarā samyaksaṃbodhir abhisaṃboddhavyeti || pe || īdṛśānām asmābhiḥ satvānām adāntānām aguptānām annupaśāntānām arthāya saṃnāhāḥ saṃnaddhavyāḥ || pe || hanta vayaṃ dharmatāṃ pratisariṣyāmaḥ | ko 'trākrośati vā ākruśyate vā | sa parigaveṣamāṇo na taṃ dharmam upalabhate | ya ākrośati vā ākruśyate vā | sa ātmaparānupalabdhopalambhadṛṣṭivigataḥ kṣamatae iti ||
[英譯] But the conduct which causes destruction, that conduct  we renounce. And what is that ? It is love of the body,  dwelling in the body, clinging to the body ; abandon the body  and you abandon destruction. With this view of conduct,  Sagaramati, the Bodhisatva endures the ill-treatment of all  beings. . . . This rejection and renouncing of the body, this  indifference to the body, this for him is the Perfection of Giving.  In that when the body is being torn to pieces he diffuses goodwill amongst all beings and is not crushed with the pangs, this  for him is the Perfection of Conduct. In that when the body is being torn he is patient, for the sake of the deliverance of  those even who tear it, and is not injured in thought, and  manifests the power of patience, this for him is the Perfection of Patience. The strength by which he refuses to give up the  will of omniscience, and holds fast to it by force of thought, and just follows the course of transmigration, and holds to the  root of good : this for him is the Perfection of Strength. In that when the body is being dissolved he is not bewildered in  preserving that jewel of omniscience which he has gained, and  has regard only to wisdom, and takes care only of peace and  tranquillity, this for him is the Perfection of Meditation. In  that while the body is being torn he regards the body as like a  herb or a stick or a wall, and understands that the body is  illusion, and considers that the body is naturally impermanent,  unhappy, without personality, at rest, this for him is the Perfection of Wisdom." Such is the description. . . Yet again he thinks after the following fashion :  " That  being is lazy, without virtue ; he reviles me and censures me.  Come ! we will take strength, we will be eager, seeking for the  root of good. Now this very being must be first seated by me in the Buddha's circle ;  afterwards I must awaken the incomparable supreme wisdom [188]. . . We must gird up our loins for the good of such beings, untamed, unprotected, not  tranquil. . . . Come, let us take refuge in the nature of things.  Who injures or is injured here ? He though he seek finds not  a thing that injures or is injured. He does not find the  notion of self or other, and being freed from the wrong idea, he is patient."
[法護譯] 以要言之，若有因緣起瞋恚者，我當以法斷除。云何為法？所謂愛樂於身、繫屬於身、取著於身。捨是身者即捨瞋恚。佛言：海意！於如是法聚而趣入者，即能堪任一切眾生之所逼惱，乃至不惜其身而能棄捨亦不愛樂者，此即能修布施波羅蜜多。復次若遇身欲壞時，大慈不捨一切眾生，此即能修持戒波羅蜜多。若遇身欲壞時，如義解脫堪任忍受，忍力發現亦不動擾其心，此即能修忍辱波羅蜜多。以勤勇力不捨攝受一切智心，於生死中發諸善行，此即能修精進波羅蜜多。復次若身壞時，於心發現一切智寶不捨菩提，如實觀察勝寂寂靜，此即能修靜慮波羅蜜多。若遇身欲壞時，觀身幻法猶如草木牆壁瓦礫，入解於身是無常是苦是無我是寂滅，如是諦察其身，此即能修勝惠波羅蜜多。乃至設復有人以惡心來瞋恚罵辱，即作是念：是人懈怠遠離白法。我今發起精進勤求修習，植諸善本勿生厭足，乃願是人先坐道場，我當最後取成正覺。以要言之，是等眾生名未調伏者、未寂靜者、未密護者、未近寂者，為作義利莊嚴鎧甲。乃至我依此法，云何是瞋、云何非瞋？二中伺察俱不可得。又若是瞋非瞋、若自若他，瞋與瞋者皆不可得。斯不可得尚離此見，是即名忍。
[參考] 大方等大集經卷第八，北涼天竺三藏曇無讖於姑臧譯，海慧菩薩品第五之一
云何押身？若菩薩身被支解時，爾時依法將順惡人，具足六波羅蜜。云何菩薩身被支解而得具足六波羅蜜？菩薩若被支解身體不惜身命，爾時具足檀波羅蜜；於彼惡人修集慈心，爾時具足尸波羅蜜；不瞋不罵不以惡事還往加之，爾時具足忍波羅蜜；為諸眾生勤行精進，終不捨離菩提之心，爾時具足精進波羅蜜；若他瞋打其心不動，不失正念其意清淨；爾時具足禪波羅蜜；觀身無常苦空無我，猶如草木瓦石等類，爾時具足般若波羅蜜。具足如是六波羅蜜已，押而不壞，是名押身。云何押口？忍於一切惡言罵辱若實不實，但責己身煩惱諸結，終不怨他，為諸眾生修集慈悲。菩薩摩訶薩修集如是忍惡罵時，即得具足忍波羅蜜。菩薩摩訶薩遇罵辱時，即作是念：是人往世慳貪因緣，親近惡友得是惡心，我破慳貪修集惠施親近善友，是故我能捨是瞋恚。爾時具足檀波羅蜜。菩薩摩訶薩遇罵辱時，作是念言：是人破戒不信業果，是故罵我，我受持戒信於業報，是故修忍念於菩提，護持正法將順眾生。爾時具足尸波羅蜜。菩薩摩訶薩遇罵辱時，作是思惟：是人懈怠不修善法，是故罵我，我勤精進修集善法捨離瞋心，於善法所心無厭足，我今要當設大方便，先令是人坐菩提樹，然後我當取菩提果。爾時具足精進波羅蜜。菩薩摩訶薩遇罵辱時，復作是念：是人失念狂亂放逸煩惱所污，我今破壞一切煩惱，為如是等諸惡眾生發菩提心。若諸眾生悉清淨者，我復何緣發菩提心？是故專心緣念菩提心不怱務。爾時具足禪波羅蜜。菩薩摩訶薩遇罵辱時，復作是念：是人著我我所眾生壽命士夫，我依法界，法界之中誰罵誰受，我亦不見一法是罵及以罵者。爾時具足般若波羅蜜。若能至心受持修行五波羅蜜，爾時具足忍波羅蜜，是名押口。云何押心？不畏魔眾退菩提心，不畏一切眾邪異見退菩提心，不畏地獄、餓鬼、畜生種種諸苦退菩提心。若見佛像來作是言：汝亦不能發菩提心，菩提之道甚為難得，不如早修聲聞乘法，速證涅槃受大安樂。菩薩爾時聞是語已，即自思惟菩提之道難之與易：我終不退，定當得到菩提樹下坐金剛床。我昔己請一切眾生，許當以法而惠施之。我今未與，云何欺誑？我當隨順一切佛心。堪忍如是押心之事，不誑諸佛人天大眾及以已身，是名押心。
yan nidānaṃ punar vyāpāda utpadyeta | taṃ vayaṃ dharmaṃ prahāsyāmaḥ |
又，若有因緣起瞋恚者，我們將會捨棄彼法。
katamaś ca sa dharmo | yad uta kāya-prema kāya-niketaḥ kāya-adhyavasānaṃ |
又，云何為彼法？所謂愛樂於身，安住於身，取著於身。
utsṛṣṭaś ca kāya utsṛṣṭo vyāpādaḥ | 捨是身者，即捨瞋恚。
evaṃ dharma-gaṇanā-āviṣṭaḥ sāgaramate bodhisatvaḥ sarvasatva-pīḍāṃ sahate ||
海意！於如是法思量已趣入的菩薩，即能堪任一切眾生的逼惱。
Pe || yaḥ kāyasya utsargaḥ kāya-parityāgaḥ kāya-anavekṣā | iyam asya dāna-pāramitā || 1)乃至，若不惜其身，棄捨其身，不愛樂其身者，對他而言，這是布施波羅蜜多。
yat kāye chidyamāne sarvasatvān maitryā spharati | vedanābhiś ca na saṃhriyate | iyam asya śīla-pāramitā || 2)當身體正被切斷時，散播慈愛給一切眾生。而且不會由於劇痛而退縮。對他而言，這是持戒波羅蜜多。
yat kāye chidyamāne ya eva asya kāyaṃ chindati teṣām eva pramokṣa-arthaṃ kṣamate | na ca cittena kṣaṇyate kṣānti-balaṃ ca upadarśayati iyam asya kṣānti-pāramitā || 3)當身體正被切斷時，若切斷其身體者，為了他們的解脫，堪任忍受。而且內心沒有受傷，以及展現忍力。對他而言，這是忍辱波羅蜜多。
yena vīryeṇa taṃ sarva-jñatā-chandaṃ na utsṛjati citta-bala-ādhīnaṃ ca pratigṛhṇāti | saṃsāram eva ca anubadhnāti | kuśala-mūla-ārambham eva ca ārabhate | iyam asya vīryapāramitā || 4)若以勤勇力，不捨棄彼一切智欲，且以心的力量攝受。而且惟獨隨順生死，以及惟獨發動諸善根。對他而言，這是精進波羅蜜多。
yat kāye vikīryamāṇe tat sarvajñatā-citta-utpāda-ratnaṃ kartuṃ na saṃmuhyati bodhim eva apekṣate śānta-praśāntam eva pratyavekṣate | iyam asya dhyāna-pāramitā || 5)當身體正被敗散時，他不迷惑於保護已生起的一切智心寶，惟獨尊敬菩提，惟獨觀察勝寂寂靜。對他而言，這是靜慮波羅蜜多。
yat kāye chidyamāne kāyasya tṛṇa-kāṣṭha-kuḍyavat-pratibhāsa-upamatāṃ pratyavekṣate māyā-dharmatāṃ ca kāyasya avatarati | bhūta-anityatāṃ ca bhūta-duṣkhatāṃ ca bhūta-anātmatāṃ ca bhūta-śāntatāṃ ca kāyasya upanidhyāyati | iyam asya prajñāpāramitā iti vistaraḥ || 6)當身體正被切斷時，他觀察身體猶如草、木、牆，了解身是幻法性。諦察身真實是無常性，真實是苦性，真實是無我性，真實是寂滅性。對他而言，這是智惠波羅蜜多。如是廣說。
Pe || punar aparam asya evaṃ bhavati | eṣa satvaḥ kusīdaḥ śukla-dharma-rahitaḥ | sa mām ākrośayati paribhāṣate | hanta vayam ārabdha-vīryā bhaviṣyāmaḥ | atṛptāḥ kuśala-mūla-paryeṣaṇa-abhiyuktā | eṣa eva tāvan mayā satvaḥ pūrvataraṃ bodhi-maṇḍe niṣādayitavyaḥ | paścān mayā anuttarā samyaksaṃbodhir abhisaṃboddhavyā iti || 7)乃至，（有人以惡心來瞋恚罵辱，）復次，他如是思惟：是人懈怠，遠離白法。他辱罵我、警告我。啊！我們將要發起精進，不生厭足，專注於勤求諸善根。現在，確實這個眾生，必須比我先坐道場，之後，我方成正覺。
pe || īdṛśānām asmābhiḥ satvānām adāntānām aguptānām anupaśāntānām arthāya saṃnāhāḥ saṃnaddhavyāḥ || 8)以要言之，是等眾生是未被調伏、未被保護、未寂靜者，為了他們的利益，我們必須莊嚴鎧甲。
pe || hanta vayaṃ dharmatāṃ pratisariṣyāmaḥ | ko 'tra ākrośati vā ākruśyate vā | sa parigaveṣamāṇo na taṃ dharmam upalabhate | ya ākrośati vā ākruśyate vā | sa ātma-para-anupalabdha-upalambha-dṛṣṭi-vigataḥ kṣamata iti || 9)乃至，啊！我們將依止法性。在這裡，誰在罵，或誰被罵？當他正尋找的時候，找不到此法，若罵或被罵。他找不到若自、若他。遠離這種錯誤的見解，所以他能堪忍。

16. bhagavatyām apy uktaṃ | evaṃ cittam utpādayati | yena mayā sarvasatvānāṃ vivāda utsārayitavyaḥ | so 'haṃ svayam eva vivadāmi | lābhā me durlabdhā yo 'haṃ jalpite pratijalpāmi | yena mayā sarvasatvānāṃ saṃkramabhūtena bhavitavyaṃ so 'haṃ parasya tvam ity api vācaṃ bhāṣe | paruṣaṃ vā prativāco dadāmi | idaṃ mayā naiva vaktavyaṃ jaḍasamena | eḍakamūkasamena mayā kalahavivādeṣu bhavitavyaṃ | parato duruktān durāgatān durbhāṣitān bhāṣyamāṇān vacanapathān śṛṇvatā cittaṃ nāghātayitavyaṃ | pareṣām antike na mamaitat sādhu na pratirūpaṃ yo 'haṃ parasya doṣāntaraṃ saṃjanayeyam | etan na mama pratirūpaṃ yad ahaṃ pareṣāṃ doṣāntaram api saṃśrotavyaṃ manye | tat kasya hetoḥ | na mayāśayo vikopayitavyo yena mayā sarvasatvāḥ sarvasukhopadhānena sukhayitavyāḥ parinirvāpayitavyāś cānnuttarāṃ samyaksaṃbodhim abhisaṃbudhya tatra nāmāhaṃ vyāpadye | na ca mayā pareṣāṃ svaparāddhānām api vyāpattavyaṃ | sa nāmāhaṃ mohaṃ kṣobhaṃ gacchāmi | idaṃ tu mayā karaṇīyaṃ | dṛḍhaparākramatayā parākrāntavyaṃ | na mayā jīvitāntarāye 'pi kriyamāṇe kṣobhaḥ karaṇīyaḥ | na mayā bhṛkuṭī mukhe [doubtful] utpādayitavyeti ||
[英譯] In the Bhagavati also it is written : " This is the thought  he cherishes. I whose duty it is to appease the quarrels of  all beings, I myself quarrel. My gains are hard gained, if I  answer as I am spoken to. I whose duty it is to be the means  of progress for all beings, I myself say to another, The same to  you, or return a harsh answer. This I ought not to say ; I should be as without speech, I should be as a dumb sheep in  quarrels and bickerings. When I hear others' ways of speech  ugly, unkind, abusive, I ought not to make my thoughts angry. In the presence of others this is not meet or proper, that I  recognize the faults in another's heart. This is not proper,  that I think even the faults of another's heart worth listening  to. Why is that ? My purpose must not be weakened by  me, whose duty it is to make all beings happy by providing all  happiness, and completely to emancipate them, by awakening  in them the incomparable supreme wisdom ; in that case I  perish ; nor must I be angry for the great offences of others ;  in that case I go into delusion and agitation. This is my  duty to do ; with firm energy I must exert myself ; I must not  be agitated, even if my life is being taken : I must not show  a frown on my face.'
[法護譯]又《般若》云：若諸眾生有所諍競，應發是心：我當勸勉。我今於此諍競得無難遇，若諍競者及所諍事。然我於諸眾生為作橋梁，我若為他惡罵毀呰，汝何此語不應加報？但類癡人及若啞羊不起鬪諍。他或惡來醜言罵辱，於語言道心無損害，親近於他我應善語，不似於彼起斯過咎。乃至若我聞他過失亦不似彼。所以者何？我意無怒故。又若一切眾生所須妙樂者，我當與彼眾生妙樂乃至涅盤，成證阿耨多羅三藐三菩提。然我於他終不起瞋，及與自他起愚癡行，唯修堅固精進。以精進故，設壞身命而無恚惱不生顰蹙。
[參考] http://www.dsbcproject.org/canon-text/content/68/580
Aṣṭasāhasrikā prajñāpāramitā--24 abhimānaparivartaścaturviṃśatitamaḥ
小品般若波羅蜜經卷第八，後秦龜茲國三藏鳩摩羅什譯，恭敬菩薩品第二十一
阿難白佛言：世尊！如是罪者，可得悔不？要當畢其隨念劫數，爾乃還得發大莊嚴。佛言：有出。我說菩薩、聲聞皆有出罪法。不說無出。阿難！若菩薩共菩薩諍，惡口罵詈，不相悔謝，結恨在心。我不說此人有出罪法。是人若愛惜薩婆若，畢其隨念劫數，亦復還得發大莊嚴。阿難！若菩薩共菩薩諍，惡口罵詈，即相悔謝，後不復作。作是念：我應謙下一切眾生。我若瞋諍，加報於人，則為大失。我應當為一切眾生，而作橋梁。我尚不應輕汝他人，何況加報！應如聾瘂，不應自壞深心。我得阿耨多羅三藐三菩提時，當度是等。云何加忿，自起瞋礙。阿難！求菩薩道者，於聲聞人，乃至不應生於瞋礙。
bhagavatyām apy uktaṃ | 又在般若經中有說。
evaṃ cittam utpādayati | 他令如是心生起。
yena mayā sarvasatvānāṃ vivāda utsārayitavyaḥ | so 'haṃ svayam eva vivadāmi |
若我應該平息一切眾生的諍訟，我自己諍訟。
lābhā me durlabdhā yo 'haṃ jalpite pratijalpāmi |
我的所得會是難得的，如果針對我如何被說的內容，我去回答。
yena mayā sarvasatvānāṃ saṃkrama-bhūtena bhavitavyaṃ so 'haṃ parasya tvam ity api vācaṃ bhāṣe | paruṣaṃ vā prativāco dadāmi | 若我應該於諸眾生作橋梁，則我告訴別人這樣的話：你也是如此。或是我給與粗惡的回答。
idaṃ mayā na eva vaktavyaṃ jaḍa-samena | eḍaka-mūka-samena mayā kalaha-vivādeṣu bhavitavyaṃ | 這樣的話，我不應該說，我應該如同癡人。在爭吵、鬪諍中，我應該如同啞羊。
parato duruktān durāgatān durbhāṣitān bhāṣyamāṇān vacanapathān śṛṇvatā cittaṃ na āghātayitavyaṃ | 當我聽到別人的語言表達方式是醜言、不友善、罵辱，我不應該讓心生氣。
pareṣām antike na mama etat sādhu na pratirūpaṃ yo 'haṃ parasya doṣa-antaraṃ saṃjanayeyam | 在別人面前，若我生起類似於別人內心生起的過咎，這是不善、不適當。
etan na mama pratirūpaṃ yad ahaṃ pareṣāṃ doṣāntaram api saṃśrotavyaṃ manye |
對於我而言，若我想：應該聽聞他人內心的過失。這是不適當的。
tat kasya hetoḥ | na mayā āśayo vikopayitavyo yena mayā sarvasatvāḥ sarva-sukha-upadhānena sukhayitavyāḥ parinirvāpayitavyāś ca anuttarāṃ samyaksaṃbodhim abhisaṃbudhya tatra nāma ahaṃ vyāpadye | 所以者何？我不應該擾亂我的目標。若我提供一切快樂，令一切眾生快樂，以及令他們完全解脫，在證阿耨多羅三藐三菩提之後。在那種情況下，確實我生氣。
na ca mayā pareṣāṃ sv-aparāddhānām api vyāpattavyaṃ | sa nāma ahaṃ mohaṃ kṣobhaṃ gacchāmi | 而且對於別人重大的過失，我不應該起瞋。在那種情況下，確實我趣向愚癡與搖動。
idaṃ tu mayā karaṇīyaṃ | dṛḍha-parākramatayā parākrāntavyaṃ |
但是，這件事是我應該作。以堅固的力量，我應該精進。
na mayā jīvita-antarāye 'pi kriyamāṇe kṣobhaḥ karaṇīyaḥ |
縱使在我的生命被取走的情況下，我不應該恚惱
na mayā bhṛkuṭī mukhe utpādayitavyā iti || 在面上，我不生顰蹙。

17. bodhisatvaprātimokṣe 'py uktam | ye kruddhāḥ satvās tān āśvāsayati kṣamāpayati | anulomayati dharmeṇa toṣayatīti || iti śikṣāsamuccaye kṣāntipāramitā paricchedo navamaḥ ||
[英譯] " And in the Bodhisatva-pratimoksha it is said : " Those who  are angry he consoles and calms, he soothes and comforts  them."
[法護譯] 又《菩薩別解脫經》云：若於恚怒眾生如是安慰極善安慰，住此忍者得隨順法喜。
bodhisatvaprātimokṣe 'py uktam | 在菩薩別解脫經中也說。
ye kruddhāḥ satvās tān āśvāsayati kṣamāpayati | anulomayati dharmeṇa toṣayati iti || 若恚怒眾生，則他安慰、平息、隨順，以法令其歡喜。
iti śikṣāsamuccaye kṣāntipāramitā paricchedo navamaḥ ||

[X. vīryapāramitā] 精進波羅蜜多品第十
vīryapāramitā daśamaḥ paricchedaḥ ||

1. evaṃ kṣāntipratisthitaḥ śrute vīryam ārabheta | anyathā śrutam evāsya vināśāya saṃpadyate || yathoktaṃ candrapradīpasūtre | kiyadbahū dharmaparyāyuṇeyā [doubtful] śīlaṃ na rakṣeta śrute namanta | na bāhuśrutyena sa śakyu trāyituṃ duḥśīlayena vrajamāna durgatim ||
[英譯]  [189] When thus established in patience, he should apply  strength in hearing the word. Otherwise the very hearing  makes for his destruction. As it is said in the Candrapradipa  Sutra : " If he goes never so deep into the Law, and should  not observe virtue, being intoxicated by his learning, not even by his deep learning could he be saved from going into  states of misery by his evil conduct."  
[法護譯] 論曰：雖聞住如是忍發生精進，然於此未聞尚起毀犯。如《月燈經》偈云：
傲法不護戒，為得幾多福？破戒縱多聞，無能免惡道。
[參考]月燈三昧經卷第二，高齊天竺三藏那連提耶舍譯
雖廣讀眾經，恃多聞毀禁，多聞非能救，破戒地獄苦。
自恃持戒慢，而不學多聞，持戒報盡已，還復受諸苦。
多聞與持戒，二俱不自恃，恃慢薄福人，由是起眾苦。
evaṃ kṣāntipratisthitaḥ śrute vīryam ārabheta | 已住如是忍者，他於聽聞應該發起精進。
anyathā śrutam eva asya vināśāya saṃpadyate || 在相反的例子，惟獨聽聞令其毀犯。
Yathā uktaṃ candrapradīpasūtre | 如在月燈經中說。
kiyadbahū dharma paryāpuṇeyā śīlaṃ na rakṣeta śrutena mattaḥ |
他能精通多麼多的法，不保護毀禁，迷醉於聽聞（學問）。
na bāhu-śrutyena sa śakyu trāyituṃ duḥśīlayena vrajamāna durgatim ||
不是由於多聞，他能被保護，由於惡戒，正走向惡趣。

2. śrutānuśaṃsās tu nārāyaṇaparipṛcchāyām uktāḥ | tathā hi kulaputrāḥ śrutavataḥ prajñāgamo bhavati | prajñāvataḥ kleśapraśamo bhavati | niḥkleśasya māro 'vatāraṃ na labhate ||
[英譯] But the praises of hearing the word are given in the nārāyaṇapariprccha. " Thus, young sirs, wisdom comes to  him that hears, cessation of passion to him that is wise ; in  whom passion has ceased, for him Mara does not appear."
[法護譯] 論曰：由聞具勝能者，《那羅延所問經》云：善男子！如所聞解得勝惠性。若聞息除煩惱，令煩惱魔皆不得便。
śruta-anuśaṃsās tu nārāyaṇaparipṛcchāyām uktāḥ |
但聽聞的功德，在那羅延所問經中有說。
tathā hi kulaputrāḥ śrutavataḥ prajñā-āgamo bhavati |
諸善男子！如是有聽聞者會了解智慧。
prajñāvataḥ kleśa-praśamo bhavati | 有智慧者，息除煩惱。
niḥkleśasya māro 'vatāraṃ na labhate || 無煩惱者，魔不得便。

3. atra ca maharṣer uttarasya jātakaṃ vistareṇa kṛtvāha | dharmakāmānāṃ hi | vimalatejaḥ | bodhisatvānāṃ mahāsatvānāṃ sagauravāṇāṃ sapratīśānāṃ anyalokadhātusthitā api buddhā bhagavanto mukham upadarśayanti dharmaṃ cānuśrāvayanti | dharmakāmānāṃ | vimalatejaḥ | bodhisatvānāṃ mahāsatvānāṃ parvatakandaravṛkṣamadhyeṣu dharmanidhānāni nikṣiptāni | dharmamukhāny annantāni pustakagatāni karatalagatāni bhavanti | dharmakāmānāṃ vimalatejaḥ bodhisatvānāṃ pūrvabuddhadarśinyo devatā buddhapratibhānam upasaṃharanti || pe ||
parikṣīṇāyuṣkāṇāṃ buddhā bhagavanto devatāś cāyurbalaṃ copasaṃharanti | buddhādhiṣṭhānena devatādhiṣṭhānena ca kāṅkṣāmāṇā varṣasahasram avatiṣṭhante || pe || yāvat kalpaṃ vā kalpāvaśeṣaṃ vā yāvad vā ākāṅkṣanti dharmagauravajātānāṃ bodhisatvānāṃ buddhā bhagavanto jarām apy apanayanti | vyādhīn apanayanti | smṛtim upasaṃharati | gatiṃ matiṃ pratibhānaṃ copasaṃharanti || pe || dṛṣṭikṛtāni vinodayanti | samyagdṛṣṭiṃ copasaṃharanti | dharmagauraveṇa | vimalatejaḥ | bodhisatvānāṃ mahāsatvānāṃ sarvopakramabhayāni na bhavanti | tasmāt tarhi vimalatejaḥ śrutasaṃbhārakauśalyābhiyuktena bodhisatvena bhavitavyam iti ||
[英譯] Here he recites in full a Birth of the great sage uttara and  says :' O Vimalatejas, to the Bodhisatvas who love the Law,  great Beings, reverend, respectful, even the blessed Buddhas dwelling in other worlds, show their faces and preach the Law  to them. For the Bodhisatvas, O Vimalatejas, who love the  Law, the Great Beings, in the midst of mountains and caves  and trees the treasures of the Law are laid up. Countless  pictures of the Law are in books and the palm of the hand. O Vimalatejas, for the Bodhisatvas who love the law, the deities  that have seen the former Buddhas convey to them the teaching  of the Buddhas. . . . When their life is exhausted the blessed  Buddhas and the deities bring them the power of life. By  protection of the Buddhas and the deities, if they wish they  are established for a thousand years. . . .Unto an age or the  remainder of an age or as long as they wish, the Blessed Buddhas  take away even old age and disease from the Bodhisatvas who  revere the Law, they bring them memory, [190] bring them a great existence and intelligence. . . . They dispel heretical views, and bring them true insight. By respect for the Law, Vimalatejas, all fear of attack is taken away from the Bodhisatvas, the Great Beings. Therefore now, O Vimalatejas, the Bodhisatva must be devoted to skilfulness in the task of hearing  the word."
[法護譯] 是中廣如《最上大仙本起經》云：菩薩摩訶薩具足深心尊重法欲，住餘世界現諸佛前隨所聞法。若菩薩摩訶薩精進法欲，於山林中貯法伏藏，得無量經典法門如置掌中。又諸菩薩精進法欲而得佛現前，及諸天等與佛辯才，乃至命欲將盡，為佛世尊及諸天等增益壽命及與色力，住命千歲非本所求，為佛諸天共加持故，乃至求住一劫。又諸菩薩生法尊重，為佛世尊除老病苦，得授正念及通達辯才，乃至得授正見隨見能說。又若菩薩摩訶薩精進法欲，無他一切冤敵等怖。是故精進多聞資糧善巧菩薩脩習得如是等。
atra ca maharṣer uttarasya jātakaṃ vistareṇa kṛtvā āha |是中廣如最上大仙本起經所說。
dharma-kāmānāṃ hi | vimalatejaḥ | bodhisatvānāṃ mahāsatvānāṃ sagauravāṇāṃ sapratīśānāṃ anyalokadhātusthitā api buddhā bhagavanto mukham upadarśayanti dharmaṃ ca anuśrāvayanti | 無垢光明！對於愛法、有尊重、恭敬的菩薩、摩訶薩而言，縱使住在其餘世界諸佛、世尊，顯現他們的面，對他們說法。
dharmakāmānāṃ | vimalatejaḥ | bodhisatvānāṃ mahāsatvānāṃ parvata-kandara-vṛkṣa-madhyeṣu dharma-nidhānāni nikṣiptāni | dharma-mukhāny anantāni pustaka-gatāni karatala-gatāni bhavanti | 無垢光明！對於愛法的菩薩、摩訶薩而言，於山窟林中，所放置的法寶藏。無量法門在經典中，如置掌中。
dharmakāmānāṃ vimalatejaḥ bodhisatvānāṃ pūrva-buddha-darśinyo devatā buddha-pratibhānam upasaṃharanti || 無垢光明！對於愛法的菩薩而言，已經見過先前諸佛的諸天，給與他們諸佛的辯才。
pe || parikṣīṇa-āyuṣkāṇāṃ buddhā bhagavanto devatāś ca āyurbalaṃ ca upasaṃharanti | buddha-adhiṣṭhānena devatā-adhiṣṭhānena ca kāṅkṣāmāṇā varṣa-sahasram avatiṣṭhante || 乃至命欲將盡，為佛世尊及諸天等增益壽力。由於諸佛、諸天的保護，如果他們希求的話，住命千歲。
 pe || yāvat kalpaṃ vā kalpa-avaśeṣaṃ vā yāvad vā ākāṅkṣanti dharma-gaurava-jātānāṃ bodhisatvānāṃ buddhā bhagavanto jarām apy apanayanti | vyādhīn apanayanti | smṛtim upasaṃharati | gatiṃ matiṃ pratibhānaṃ ca upasaṃharanti ||
乃至一劫，或劫剩餘，或如他們希求。又於法已生尊重的諸菩薩，諸佛、世尊除其老病苦，授與記憶，給與道、智、辯才。
pe || dṛṣṭi-kṛtāni vinodayanti | samyagdṛṣṭiṃ ca upasaṃharanti |
乃至譴除邪見，而授與正見。
dharma-gauraveṇa | vimalatejaḥ | bodhisatvānāṃ mahāsatvānāṃ sarva-upakrama-bhayāni na bhavanti | 由於於法尊重，無垢光明！菩薩摩訶薩沒有一切災難的恐怖。
tasmāt tarhi vimalatejaḥ śruta-saṃbhāra-kauśalya-abhiyuktena bodhisatvena bhavitavyam iti || 無垢光明！是故現在，菩薩必須精進於多聞資糧的善巧。

4. kim ākāraṃ śrutaṃ bodhisatvavinaye praśastaṃ | yathā āryākṣayamatisūtre 'bhihitaṃ | aśītyākārapraveśaṃ śrutaṃ | tad yathā | chandākāram āśayākāram adhyāśayākāraṃ prayogākāraṃ nirmāṇākāram apramāṇākāraṃ kalyāṇamitrākāraṃ gauravākāraṃ pradakṣiṇākāraṃ suvacanākāraṃ paryupāsanākāram avahitaśrotrākāraṃ manaḥkārākāram avikṣepākāram avasthānākāraṃ ratnasaṃjñākāraṃ bhaiṣajyasaṃjñākāraṃ sarvavyādhiśamanākāraṃ smṛtibhajanākāraṃ gatibodhanākāraṃ matirocanākāraṃ buddhipraveśāk āram atṛptabuddhadharmaśravaṇākāraṃ tyāgavṛṃhaṇākāraṃ dāntājāneyākāraṃ bahuśrutasevanākāraṃ satyakṛtyaprītyanubhavanākāraṃ kāyaudbilyākāraṃ cittaprahlādanākāram aparikhedaśravaṇākāraṃ dharmaśravaṇākāraṃ pratipattiśravaṇākāraṃ paradeśanāśravaṇākāraṃ aśrutaśravaṇākāraṃ abhijñāśravaṇākāram anyayānāspṛhaṇāśravaṇākāraṃ prajñāpāramitāśravaṇākāraṃ bodhisatvapiṭakaśravaṇākāraṃ saṃgrahavastuśravaṇākāram upāyakauśalyaśravaṇākāraṃ brahmavihāraśravaṇākāraṃ smṛtisaṃprajanyaśravaṇākāraṃ gauravākāraṃ utpādakauśalyaśravaṇākāram annutpādakauśalyaśravaṇākāram aśubhākāraṃ maitryāḥ śravaṇākāraṃ pratītyasamutpādākāraṃ anityākāraṃ duṣkhākāram annātmākāraṃ śāntākāraṃ śūnyatānimittāpraṇihitākāraṃ annabhisaṃs kārākāraṃ kuśalābhisaṃskārākāraṃ satvādhiṣṭhānākāraṃ avipraṇāśākāraṃ svādhīnākāraṃ svacittārakṣaṇākāraṃ vīryasyāśraṃsanākāraṃ dharmanidhyaptyākāraṃ kleśavipakṣākāraṃ svapakṣaparikarṣaṇākāraṃ parapakṣakleśanigrahākāraṃ saptadhanasamavaśaraṇākāraṃ sarvadāridryopachedākāraṃ sarvavidvatpraśastākāraṃ paṇḍitābhinandanākāraṃ āryasaṃmatākāraṃ annāryaprasādanākāraṃ satyadarśanākāraṃ skandhadoṣavivarjanākāraṃ saṃskṛtadoṣaparitulanākāram arthapratiśaraṇākāraṃ dharmapratiśaraṇākāraṃ sarvapāpākaraṇākāraṃ ātmaparahitākāraṃ sukṛtakarmānanutapyanākāraṃ viśeṣagamanākāraṃ sarvabuddhadharmapratilābhākāram iti ||
[英譯] What kind of learning is described in the Bodhisatvavinaya ? As it is said in the holy Kshayamati Sutra : " There  are eighty ways of entering on the hearing of the word ; to  wit : The way of will, of resolve, of intention, of endeavour, of  infinitude, of the Good Friend, of reverence, of formal respect,  of good speech, of attention, of applying the ear, of thought,  of not being distracted, of being intent, of considering it as a  jewel, of considering it as remedy, of calming all diseases, of  conferring memory, of illuminating destinies, of brightness in  mind, of the approach to knowledge, of eagerly hearing the Law  of Buddha, of fostering renunciation, of noble self-control, of  the pursuit of great learning, of cherishing respect and affection,  of bodily cheerfulness, of a joyful heart, of unwearied study,  of studying the law, of studying religious duty, of studying the  preaching of others, of learning what he has not learnt, of  learning transcendental knowledge, of not striving for other  vehicles, of studying the Perfection of Knowledge, of studying the Bodhisatva-pitaka, of studying the Samgraha-vastu, of studying the upayakausalya, of studying pious conduct, of  studying the full consciousness of memory, of reverence, of studying skill in production and skill in non-production, of impurities, of studying mercy, of studying dependent origina-  tion, of impermanence, of pain, of non-self, of calm, of void,  sinlessness, absence of intention, the way of not accumulating  Karma, of accumulation of good, of the protection of beings,  of actions continuing through their fruits, of self-dependence,  of preserving one's own thoughts, of not reflexing strength, of  reflexion on the Law, of the ripening of sin, drawing to us  what helps, and of assailing the sins that are our adversaries, of protecting the seven treasures, of taking away all poverty,  of praising those who know all, of pleasing the wise, of agreeing  with the noble, of conciliating the ignoble, of seeing truth, of  avoiding the faults of the elements of being, [191] of weighing  the faults of the composite, of guarding the good, of avoiding  all sins, of what is useful to self and others, of not repenting  good actions, of specific attainment,! of acquiring all the  Buddha's ways."
[法護譯] 論曰：菩薩聞幾種行入解毘奈耶？如《無盡意經》云：由聞八十種行而能入解。所謂欲行、深心行、深固心行、極相應行、無倨傲行、不放逸行、恭敬行、極尊重行、離名相行、善言行、承事行、聞利益行、作意行、不散亂行、無住行、寶想行、藥想行、消除一切疾病行、念器行、達解行、意喜行、悟入行、聽聞佛法無厭行、廣捨行、了知調伏行、親近多聞行、喜樂容受所作行、身踊躍行、心悅樂行、聞不懈退行、聞義行、聞法行、聞威儀行、聞他說行、聞所未聞妙法行、聞神通行、不樂餘乘行、聞諸波羅蜜多行、聞菩薩藏行、聞攝事行、聞方便善巧行、聞梵行行、聞正念正知行、聞已生善巧行、聞未生善巧行、觀不淨行、觀慈行、觀緣生行、觀無常行、觀苦行、觀無我行、觀寂滅行、觀空無相無願行、無作行、善作行、建立真實行、無減失行、單己行、守護自心行、精進不懈行、諦察諸法行、對治煩惱行、希求自分善法行、降伏他分煩惱行、依止七財行、斷諸貧窮行、讚諸有智行、欣樂智者行、眾聖平等行、非聖淨信行、見諦行、遠離諸蘊過失行、稱量有為過失行、依義行、依法行、一切惡作行、利益自他行、於善脩作不發餘業行、趣向殊勝行、所得一切佛法行。
[參考] 大方等大集經卷第二十八，宋涼州沙門智嚴共寶雲譯，無盡意菩薩品第十二之二
舍利弗言:唯，善男子！云何如聞修行？無盡意言:聞者具八十行。何等八十？欲修行、順心行、畢竟心行、常發起行、親近善友行、無憍慢行、不放逸行、恭敬行、隨順教行、從善語行、數往法師所行、至心聽法行、善思惟行、不亂心行、勤進心行、生寶想行、起藥想行、除諸病行、念器行、進覺行、意喜行、入覺行、聞無厭行、增長捨行、調智行、親近多聞行、發歡喜行、身輕悅行、心柔和行、聞無疲倦行、聞義行、聞法行、聞威儀行、聞他說行、聞所未聞行、聞諸通行、不求餘乘行、聞諸波羅蜜行、聞菩薩藏行、聞諸攝法行、聞方便行、聞四梵行、聞念正智行、聞生方便行、聞無生方便行、觀不淨行、思惟慈行、觀因緣行、觀無常行、觀苦行、觀無我行、觀寂滅行、觀空行、觀無相行、觀無願行、觀無作行、作善行、持真實行、不失行、好惡住處防護心行、勤進無懈行、善分別諸法行、知諸煩惱非伴侶行、護諸善法自伴侶行、降伏煩惱非伴侶行、親近正法財行、斷諸貧窮行、智者所讚行、欣樂利根行、眾聖所勸行、令非聖者生歡喜行、觀諸諦行、觀陰過患行、思量有為多過患行、思義行、不作一切惡行、自利利他行、隨順增進諸善業行、進增上行、得一切佛法行。舍利弗！是名菩薩如其所聞具八十行。
kim ākāraṃ śrutaṃ bodhisatvavinaye praśastaṃ | 什麼種類的聽聞，在菩薩律中被稱讚？yathā āryākṣayamatisūtre 'bhihitaṃ | 如在聖無盡意經中所說。
aśīty-ākāra-praveśaṃ śrutaṃ | tad yathā | 以八十種方式而進入聽聞。所謂
1-10)chandākāram āśayākāram adhyāśayākāraṃ prayogākāraṃ nirmāṇākāram apramāṇākāraṃ kalyāṇamitrākāraṃ gauravākāraṃ pradakṣiṇākāraṃ suvacanākāraṃ
欲行、深心行、深固心行、勤修行、無量行、不可量行、善友行、恭敬行、極尊重行、善言行。
11-20)paryupāsanākāram avahitaśrotrākāraṃ manaḥkārākāram avikṣepākāram avasthānākāraṃ ratna-saṃjñākāraṃ bhaiṣajya-saṃjñākāraṃ sarvavyādhi-śamanākāraṃ smṛti-bhajanākāraṃ gati-bodhanākāraṃ 承事行、至心聽法行、作意行、不散亂行、勤進心行、寶想行、藥想行、消除一切疾病行、念器行、進覺行。
21-30)matirocanākāraṃ buddhipraveśākāram atṛpta-buddha-dharma-śravaṇākāraṃ tyāga-vṛṃhaṇākāraṃ dāntājāneyākāraṃ bahu-śruta-sevanākāraṃ satyakṛtya-prīty-anubhavanākāraṃ kāyaudbilyākāraṃ cittaprahlādanākāram  aparikheda-śravaṇākāraṃ
意喜行、入覺行、聽聞佛法無厭行、增長捨行、了知調伏行、親近多聞行、喜樂容受所作行、身踊躍行、心悅樂行、聞無疲倦行。
31-40)dharma-śravaṇākāraṃ pratipatti-śravaṇākāraṃ paradeśanā-śravaṇākāraṃ aśruta-śravaṇākāraṃ abhijñā-śravaṇākāram  anyayāna-aspṛhaṇā-śravaṇākāraṃ prajñāpāramitā-śravaṇākāraṃ bodhisatva-piṭaka-śravaṇākāraṃ saṃgraha-vastu-śravaṇākāram upāya-kauśalya-śravaṇākāraṃ 聞法行、聞威儀行、聞他說行、聞所未聞妙法行、聞神通行、不求餘乘行、聞諸波羅蜜多行、聞菩薩藏行、聞攝事行、聞方便善巧行。
41-50)brahma-vihāra-śravaṇākāraṃ smṛti-saṃprajanya-śravaṇākāraṃ gauravākāraṃ utpāda-kauśalya-śravaṇākāram anutpāda-kauśalya-śravaṇākāram aśubhākāraṃ maitryāḥ śravaṇākāraṃ pratītya-samutpādākāraṃ  anityākāraṃ duṣkhākāram
聞梵行行、聞正念正知行、恭敬行、聞已生善巧行、聞未生善巧行、觀不淨行、觀慈行、觀緣生行、觀無常行、觀苦行。
51-60)anātmākāraṃ śāntākāraṃ śūnyatā-animitta-apraṇihitākāraṃ anabhisaṃskārākāraṃ kuśala-abhisaṃskārākāraṃ satvādhiṣṭhānākāraṃ avipraṇāśākāraṃ  svādhīnākāraṃ  svacittārakṣaṇākāraṃ vīryasyāśraṃsanākāraṃ
觀無我行、觀寂滅行、觀空無相無願行、無作行、善作行、建立真實行、無減失行、單己行、守護自心行、精進不懈行。
61-70)dharma-nidhyaptyākāraṃ kleśa-vipakṣākāraṃ svapakṣa-parikarṣaṇākāraṃ para-pakṣa-kleśa-nigrahākāraṃ sapta-dhana-samavaśaraṇākāraṃ sarva-dāridrya-upacheda-ākāraṃ sarva-vidvat-praśastākāraṃ paṇḍita-abhinandanākāraṃ ārya-saṃmatākāraṃ anārya-prasādanākāraṃ
諦察諸法行、對治煩惱行、希求自分善法行、降伏他分煩惱行、依止七財行、斷諸貧窮行、讚諸有智行、欣樂智者行、眾聖平等行、非聖淨信行。
71-80)satya-darśanākāraṃ skandha-doṣa-vivarjanākāraṃ saṃskṛta-doṣa-paritulana-ākāram artha-pratiśaraṇākāraṃ dharma-pratiśaraṇākāraṃ sarva-pāpa-akaraṇa-ākāraṃ ātma-parahita-ākāraṃ sukṛta-karma-ananutapyana-ākāraṃ viśeṣa-gamanākāraṃ sarva-buddha-dharma-pratilābhākāram iti || 見諦行、遠離諸蘊過失行、稱量有為過失行、依義行、依法行、一切惡無作行、利益自他行、於善脩作不發餘業行、趣向殊勝行、得一切佛法行。

5. punar atraivāha | yaś ca dharmasaṃbhārayogaḥ sa evāsya jñānasaṃbhāro bhavati | tatra katamo dharmasaṃbhārayogo yeyam alpārthatālpakṛtyatālpabhāṣatālpapariṣkāratā pūrvarātrāpararātraṃ jāgarikāyogam anuyuktasya śrutārthaparitulanatā | bhūyo bhūyaḥ paryeṣaṇatā | cittasyānnāvilatā | nīvaraṇānāṃ viṣkambhanatā | āpattiṣu niḥśaraṇajñānaṃ | akaukṛtyatā | aparyutthānatā | pratipattisāratā | dharmanimnatā dharmapravaṇatā dharmaprāgbhāratā | parākramasaṃpannatā ādīptaśiraścailopamatā jñānaparyeṣṭyā | tanmayavihāritā | aśithilaśīlatānikṣiptadhuratā viśeṣagāmitā saṃgaṇikāvivarjanam ekārāmatāraṇyābhimukhamanaḥkāratā āryavaṃśasantuṣṭiḥ dhutaguṇeṣv acalanatā dharmārāmaratiratatā laukikamantrāsmaraṇatā lokottaradharmaparyeṣṭitā smṛtyapramoṣatā | arthagatyanugamatā | matyā mārgānulomatā | dhṛtyā saṃvarapratyayair jñānānugamaḥ | hrīrapatrāpyālaṃkāratā | jñānānugamanasāratā | ajñānavidhamanatā | avidyāmohatamastimirapaṭalaparyavanaddhasya prajñācakṣurviśuddhiḥ | suviśuddhabuddhitā | buddhivistīrṇatā | asaṃkucitabuddhitā prabhinnabuddhitā | pratyakṣabuddhitā | aparādhīnaguṇatā | svaguṇair amanyanatā | paraguṇaparikīrtanatā | sukṛtakarmakāritā | karmavipākānuddhuratā | karmapariśuddhijñānam iti ||
[英譯] Again in the same place he says: "He who is devoted to the accomplishment of righteousness, to him alone accomplishment of knowledge comes. Then what is this accomplishment  of righteousness ? It is that having little business, doing  little, saying little, busying little, but pondering the meaning  of the word in wakefulness during the earlier and later parts  of the night ; seeking ever more and more ; no turbidity of  thought ; obstructing the depravities of the mind ; knowledge  of defencelessness in sins ; absence of wickedness ; not excessive  repentance ; confidence in religious duties ; profundity in the  law, devotion to the law, intentness upon the law ; fulness of  energy, being like to a blazing headcloth in the search for  wisdom ; being absorbed in that ; no languidness in conduct ;  no laying down of one's yoke ; specific attainment; avoiding  society ; keeping to one monastery ; pleasure in the forest  life ; pleasure in holy customs, no fickleness in ascetic practices,  delight in the precincts of religion ; not remembering worldly  speech ; seeking transcendental things ; not letting the  memory be stolen away ; following up the course of the  meaning ; orderly succession of thought ; restraints drawn  from constancy ; ensuring wisdom by the requisites thereof ;  [192] adorning oneself with shame and modesty ; earnestness in  following wisdom ; extinguishing unwisdom ; cleansing of the  eye of wisdom of one who is covered with ignorance, delusion,  darkness and gloom ; perfect purity of intelligence ; amplitude  of intelligence ; constancy of intelligence ; full-blown intelligence ; directness of intelligence ; independence of character ;  not thinking much of one's own qualities ; proclaiming the qualities of others ; doing good actions ; no putting off the yoke of the ripening of actions ; knowledge of the purification  of actions."
[法護譯] 彼經又云：若於助法相應，則得如是智業。云何助法相應？謂若少務少求、慎語慎行，初夜後夜聞諸世間順理相應者，稱量利他數數推求，心無濁染除諸蓋障。於餘罪犯以智出離、不起惡作，發起趣向、堅固正行。樂法敬法，為法奧府具足精進如救頭然，希求智惠為遊止處。不墮禁戒不捨重負，趣發殊勝捨無益眾。樂單己行，於阿蘭若現前作意及聖種子杜多功德喜足不亂欣樂法樂。不念世間語言，求出世法要，及無妄念通達義利、隨順真道。知持戒緣，慚愧莊嚴。以堅實智破壞無智，以勝惠眼極妙清淨覺了無明癡暗繫縛，謂廣大覺了、無邪曲覺了、分別覺了、現證覺了，不從他得。持自功德、讚他功德，善所脩作不墮業報。是為智業清淨。
[參考]大方等大集經卷第三十，宋涼州沙門智嚴共寶雲譯，無盡意菩薩品第十二之四
云何菩薩智慧無盡？若一一因聞說智慧，若一一緣得於智慧。云何為因？內增上欲。云何為緣？外勤求法。如是因緣依佛智慧，非依聲聞緣覺智慧，親近智者心無憍慢，常於其人起世尊想。是諸智者知受法人心已柔和，為說智慧教令依止，隨其正器說無染法。聽法之人於是法中，勤修聚集，助法精進是為智慧。云何菩薩助法精進？若無悕求簡絕事務省少語言，於諸所欲心常知足。初夜後夜減損睡眠，凡所聞義能善思惟籌量分別，數求善法心無愛濁，除諸陰蓋無有障蔽。所犯過失尋能除滅。正行堅固，趣向傾仰，尊敬法行。具精進行，求法不懈如救頭然，無有我行不遲緩行，不捨本行心增上行，呵眾閙行愛樂獨行，向阿蘭若處思惟行，聖種知足行，不動頭陀行，欣樂法行。不思惟世間言語行，求出世間法行，不失正念行，發諸法義行，真正道行，知緣總持行，慚愧莊嚴行，智慧堅牢行，除無明網纏結繫縛淨慧眼行，善覺了行，廣覺了行，不滅覺行，分析覺行，現在知行，不從他功德行，不自恃功德行，讚歎他人諸功德行，善修作業行，因果不動行，知清淨業行。舍利弗！是名助法精進。
punar atra eva āha | yaś ca dharma-saṃbhāra-yogaḥ sa eva asya jñāna-saṃbhāro bhavati | 彼經又云：若專注於法的資糧（必需品、完成、協助），則彼惟獨有此智的資糧。
tatra katamo dharma-saṃbhāra-yogo yā iyam alpa-arthatā alpa-kṛtyatā alpa-bhāṣatā alpa-pariṣkāratā pūrva-rātra-apararātraṃ jāgarikā-yogam anuyuktasya śruta-artha-paritulanatā | bhūyo bhūyaḥ paryeṣaṇatā |在那裡，什麼是專注於法的資糧？謂若少事、少務、少語、少資生具、初夜後夜減損睡眠，於順理的所聞義，能善思惟，數數推求。
cittasya anāvilatā | nīvaraṇānāṃ viṣkambhanatā | āpattiṣu niḥśaraṇa-jñānaṃ | akaukṛtyatā | aparyutthānatā | pratipattisāratā | dharma-nimnatā dharma-pravaṇatā dharma-prāg-bhāratā | 1)心無濁染，2)除諸蓋障。3)於餘罪犯，以智出離。4)不起惡作，5)不過度後悔，6)堅固正行。7)趣向於法，樂好於法，傾向於法。
parākrama-saṃpannatā ādīpta-śiraś-caila-upamatā jñāna-paryeṣṭyā | tan-maya-vihāritā | 8)具足精進，如頭衣燃，希求智惠。9)為遊止處。
aśithila-śīlatā anikṣipta-dhuratā viśeṣa-gāmitā saṃgaṇikā-vivarjanam eka-ārāmatā araṇya-abhimukha-manaḥkāratā ārya-vaṃśa-santuṣṭiḥ dhuta-guṇeṣv acalanatā dharma-ārāma-rati-ratatā laukika-mantra-asmaraṇatā lokottara-dharma-paryeṣṭitā smṛty-apramoṣatā | 10)於戒不慢緩，11)不捨重負（善法軛），12)趣發殊勝（特殊的成就），13)捨棄群眾（避開社交），14)愛樂獨行，15)向阿蘭若作意（樂於阿蘭若的生活），16)於聖種知足（於衣服、飲食、臥具，隨所得而喜足，樂斷惡樂修善），17)於杜多功德不動，18)欣樂法樂。19)不念世間語言，20)求出世法，21)不失正念。
artha-gaty-anugamatā | matyā mārga-anulomatā | dhṛtyā saṃvara-pratyayair jñāna-anugamaḥ | hrīra-patrāpya-alaṃkāratā | jñāna-anugamana-sāratā | ajñāna-vidhamanatā | avidyā-moha-tamas-timira-paṭala-paryavanaddhasya prajñā-cakṣur-viśuddhiḥ | 22)通達意義，23)心隨順道，24)以智通達堅信於戒，25)慚愧莊嚴，26)以智通達堅實，27)破壞無智，28)被無明、癡、暗、冥、面紗所繫縛者，令其慧眼清淨。
suviśuddha-buddhitā | buddhi-vistīrṇatā | asaṃkucita-buddhitā prabhinna-buddhitā | pratyakṣa-buddhitā | 29)善清淨的智慧，30)廣大的智慧，31)無退縮的智慧，32)分別的智慧，33)現證的智慧。
apara-adhīna-guṇatā | svaguṇair amanyanatā | paraguṇa-parikīrtanatā | sukṛta-karma-kāritā | karma-vipāka-anuddhuratā | karma-pariśuddhi-jñānam iti ||
34)於他人不依賴的功德，35)不思惟自己的功德，36)讚歎他人的功德，37)做好的業，38)不捐棄業報的重擔。是為業清淨智。

6. kiṃ śrotavyaṃ | uktaṃ bhagavatā jñānavaipulyasūtre | sārthakāni śāstrāṇi śikṣitavyāni | apārthakāni parivarjayitavyāni | tad yathā | lokāyataśāstrāṇi daṇḍanītiśāstrāṇi kārkhedaśāstrāṇi vādavidyāśāstrāṇi kumārakrīḍāśāstrāṇi jambhakavidyāśāstrāṇi || pe || yāny api tad anyāni kānicin mokṣapratikūlāni śāstrāṇi saṃmohāya saṃvartante tāni sarvāṇi bodhisatvayānasaṃprasthitena parivarjayitavyānīti ||
[英譯]  What is to be heard ? This is said by the Blessed One in  the Jnana-vaipulya Sutra : " Profitable writings are to be  learnt, those without profit are to be eschewed. That is to  say, those concerned with casuistry and penal law, charms for  procuring death, the science of controversy, with youthful  sports, with demonology. . . . also any other writings that  are opposed to deliverance and make for delusion, all these  must be eschewed by him who is established in the Bodhisatva's  Vehicle."
[法護譯] 又《般若》中說：應何所聞？於方廣經論當如是學，非義利者亦應遠離。所謂世間處論、鞭扑論、蠱毒論、默置論、童子戲劇論，乃至所有別部解脫等論成就癡冥，善住一切菩薩乘者悉應遠離。
kiṃ śrotavyaṃ | 什麼是應該聽聞的？
uktaṃ bhagavatā jñānavaipulyasūtre | 世尊在智方廣經中有說。
sa-arthakāni śāstrāṇi śikṣitavyāni | 有益的論應當學。
apārthakāni parivarjayitavyāni | 無益者應當遠離。
tad yathā | lokāyata-śāstrāṇi daṇḍa-nīti-śāstrāṇi kārkheda-śāstrāṇi vāda-vidyā-śāstrāṇi kumāra-krīḍā-śāstrāṇi jambhaka-vidyā-śāstrāṇi ||
所謂世間處論、鞭法律論、蠱毒論、辯論術論、童子戲論，惡魔論。
Pe || yāny api tad anyāni kānicin mokṣa-pratikūlāni śāstrāṇi saṃmohāya saṃvartante tāni sarvāṇi bodhisatva-yāna-saṃprasthitena parivarjayitavyāni iti || 乃至若其他任何與解脫相反的論，成就癡冥，則這一切善住於菩薩乘者悉應遠離。

7.
[法護譯] 又如《無盡意經》云：有四種施，於說法師為智資糧而得成就。何等為四？一者謂紙筆墨經、二者嚴飾法座、三者具諸名聞利養、四者為攝受法不以諂詐稱讚。復有四護。何等為四？一者謂護己身、二者護善、三者護諸世間、四者護利益事。乃至復有四住，為智資糧而得成就。何等為四？一者住說法師、二者住法、三者住利養、四者住覺悟。是名四種。
[參考]大方等大集經卷第三十，宋涼州沙門智嚴共寶雲譯，無盡意菩薩品第十二之四
1)復次，舍利弗！菩薩摩訶薩有四種施，具足智慧。何等為四？一者、以紙筆墨施與法師令書寫經；二者、種種校飾莊嚴妙座以施法師；三者、以諸所須供養之具奉上法師；四者、無諂曲心讚歎法師。舍利弗！是名菩薩四種布施具足智慧。
2)菩薩復有四持禁戒具足智慧。何等為四？一者、持戒常演說法；二者、持戒常勤求法；三者、持戒正分別法；四者、持戒迴向菩提。是名菩薩四種持戒具足智慧。
3)菩薩復有四種忍辱具足智慧。何等為四？一者、於求法時忍他惡罵；二者、於求法時不避飢渴寒熱風雨；三者、於求法時隨順和上阿闍梨行；四者、於求法時能忍空無相無願。舍利弗！是名菩薩四種忍辱具足智慧。
4)菩薩復有四種精進具足智慧。何等為四？一者、勤於多聞；二者、勤於總持；三者、勤於樂說；四者、勤於正行。舍利弗！是名菩薩四種精進具足智慧。
5)菩薩復有四種禪定具足智慧。何等為四？一者、常樂獨處；二者、常樂一心；三者、求禪及通；四者、求無礙解智。舍利弗！是名菩薩四種禪定具足智慧。
6)菩薩復有四種智慧具足智慧。何等為四？一者、不住斷見；二者、不入常見；三者、了十二緣；四者、忍無我行。舍利弗！是名菩薩修行四慧具足智慧。
7)菩薩復有四擁護法具足智慧。何等為四？一者、擁護法師如己君主；二者、護諸善根；三者、將護世間；四者、護利益他。舍利弗！是名菩薩四擁護法具足智慧。
8)菩薩復有四滿足法具足智慧。何等為四？一者、說法滿足；二者、智慧滿足；三者、利益滿足；四者、諸法滿足。舍利弗！是名菩薩四滿足法具足智慧。
9)菩薩復有四力具足智慧。何等為四？一者、精進力求於多聞得解脫故；二者、念力菩提之心不忘失故；三、者定力等無分別故；四者、慧力修多聞故。是名四力具足智慧。
10)復有四方便具足智慧。何等為四？一者、隨世所行；二者、隨眾生行；三者、隨諸法行；四者、隨智慧行。是名四方便具足智慧。
11)菩薩復有四道具足智慧。何等為四？一者、諸波羅蜜道；二者、助菩提道；三者、行八聖道；四者、求一切智慧道。是名四道具足智慧。
12)菩薩復有四無厭足行具足智慧。何等為四？一者、樂於多聞無有厭足；二者、樂於說法無有厭足；三者、行慧無厭；四者、行智無厭。是名菩薩四無厭足具足智慧。
復次，助智慧者，隨一切眾生心行，隨一切法行，隨布施行，隨持戒忍辱精進禪定智慧行，隨慈悲喜捨行，得具足智慧。何以故？如諸菩薩所發起行，皆以智慧而為根本，智慧成已還依止智。是菩薩安住於智依一切智，諸魔眷屬不能留難，是故能得具一切智。舍利弗！是名菩薩助智無盡。

8.
[法護譯] 又《華樓閣經》云：若人以須彌量七寶聚布施在家菩薩者，不如能以千錢奉施出家菩薩，或以信解出家功德施一指節脩難行施。若諸所有唯除出家得是大果。如來最上最聖，非在家者有如是理，況復在家無智心不具足。

9. evaṃ śrutavatā cittaṃ śodhayitum araṇyam āśrayaṇīyaṃ | kathaṃ punar āśayasaṃpannasyāpy ugradattaparipṛcchāyāṃ gṛham anujñātaṃ | yatnavato 'py asāmarthyāt | paradārādiṣv api tarhi nāpattiḥ syāt | na teṣām asāmarthye 'pi prakṛtiduṣṭatvād gṛhāvāsasya ca prajñaptisāvadyatvād iti ||
iti śikṣāsamuccaye vīryapāramitā paricchedo daśamaḥ ||
[英譯] To cleanse the thought by thus hearing, he must resort to the forest. But how is the household life allowed in the ugradattapariprccha even to him who has the true disposition ?  Because even one who is strenuous may be unable. Then there  would be no sin if he had to do with another's wife, and so forth ?  Not so, because even if he is unable, it is wicked by nature ;  whereas the household life is culpable by convention.
[法護譯] 如《最上問經》云：謂若一心於他眷屬等罪而能遠離，說為無罪。彼若不能遠離，性難調故，於在家者建立是罪。
evaṃ śrutavatā cittaṃ śodhayitum araṇyam āśrayaṇīyaṃ |
由如是聽聞，為了令心凊淨，他應該依止於阿蘭若。
kathaṃ punar āśaya-saṃpannasya apy ugradattaparipṛcchāyāṃ gṛham anujñātaṃ |
又，具足意向的在家者，在最上問經中是被允許的，如何說呢？
yatnavato 'py asāmarthyāt | 縱使對於很努力的人而言，因為沒有力量。
para-dāra-ādiṣv api tarhi na āpattiḥ syāt | 縱使那時，於他人妻等罪，無有過失嗎？
na teṣām asāmarthye 'pi prakṛti-duṣṭatvād gṛha-āvāsasya ca prajñapti-sāvadyatvād iti || 不是。縱使在他們沒有力量的情況下，因為本質上它就是惡劣。又於在家者而言，依慣例就是有罪。
iti śikṣāsamuccaye vīryapāramitā paricchedo daśamaḥ ||

[XI. Araṇyasaṃvarṇanaḥ] 說阿蘭若品第十一

araṇyasaṃvarṇanaṃ nāmaikādaśaḥ paricchedaḥ ||

1.tad evam ugradattaparipṛcchāvidhinā gṛhadoṣān bhāvayitvā śrutavatā cittaṃ śodhayitum araṇyam āśrayaṇīyam iti sthitaṃ ||

[英譯] This stands fast by the rule of the ugrapariprccha ; when the religious man has fallen into the faults of the householder's life, to purify his soul he must resort to the forest.

[法護譯] 如《最上授所問經》說：依止住阿蘭若，次第居家者性過失故。

tad evam ugra-datta-paripṛcchā-vidhinā gṛha-doṣān bhāvayitvā śrutavatā cittaṃ śodhayitum araṇyam āśrayaṇīyam iti sthitaṃ || 經由最上授所問經中的規定，已經落入在家的過失之後，由聽聞，為了令心凊淨，他應該依止於阿蘭若。

2. tathā coktaṃ candrapradīpasūtre | na jātu kāmān pratiṣevamāṇaḥ putreṣu dāreṣu janitva tṛṣṇāṃ | gṛhaṃ ca sevitva jugupsanīyam annuttarāṃ prāpsyati so 'grabodhim || ye kāma varjenti yathāgnikarṣūṃ putreṣu dāreṣu janitva tṛṣṇāṃ | uttasta gehād abhiniṣkramanti na durlabhā teṣv iyam agrabodhiḥ || na kaści buddhaḥ purimeṇa āsīd annāgato bheṣyati yo 'vatiṣṭhate | yehi sthitair eva agāramadhye prāptā iyaṃ uttama agrabodhiḥ || prahāya rājyaṃ yatha kheṭapiṇḍaṃ vased araṇyeṣu vivekakāmaḥ | kleśān prahāya vinihatya mānaṃ budhyanti bodhiṃ virajām asaṃskṛtām || pe || annehi pānehi ca cīvarehi puṣpehi gandhehi vilepanehi | nopasthitā bhonti narottamā jinā yatha pravrajitvā caramāṇadharmān || yaś caiva bodhiṃ pratikāṅkṣamāṇaḥ satvārtha nirviṇṇa kusaṃskṛtātaḥ | araṇyābhimukha sapta padāni gacched ayaṃ tataḥ puṇyaviśiṣṭa bhoti ||

[英譯] So also it is said in the Candrapradipa Sutra : " Never indeed shall one obtain the supreme and highest wisdom if he follows his lusts, with attachment to sons and wife, and follows the house-hold life which he ought to loathe. They who avoid lust like a fire of cow-dung, without attachment to sons and wife, and terrified flee from the household life ; not hard to get for them is that highest wisdom. There never was a Buddha aforetime, nor shall be in future, nor is there now, who could attain that highest wisdom whilst he remained in the household life. Renouncing kingship like a snot of phlegm, one should live in the woodland in love with solitude ; renouncing passions, rejecting pride, they awaken wisdom unsoiled, incomposite. . . .With food and drink, with clothes, flowers, and ointments, the incomparable Conquerors are not so much honoured as by those who have renounced the world and practise the ways of the ascetic life. And he who, longing for wisdom for the sake of all beings, disgusted with all bad things, should make the seven steps towards the forest, from that he becomes excellent in merit."

[法護譯] 又如《月燈經》偈云：

不起著欲，遠離眷屬，棄捨在家，得無上道。

若離於欲，如避火坑，怖畏在家，遠離眷屬，無上菩提，斯不難得。

未有三世，諸佛如來，由常在家，住於欲地，而能獲得，勝妙菩提。

捐捨王位，如棄欬涶，安住空閑，遠離諸欲，斷除煩惱，降伏魔冤。離垢無為，悟菩提道。

飲食衣服，妙花塗香，而得承事，人中聖尊。如出家已，奉行正法。

若有如是，求菩提者，善利眾生，厭有為事，趣向空閑，至行七步，所獲福報，最勝無比。

[參考]月燈三昧經卷第二，高齊天竺三藏那連提耶舍譯

無有處於五欲中，於妻子等生愛著，凡愚恒在居家者，是人而能得漏盡。

厭離五欲如火坑，能於妻子離愛染，怖畏居家求出離，獲勝菩提則不難。

無有過去諸如來，及其現在、未來者，常在居家住欲地，而能獲得勝妙道。

棄捨王位如涕唾，住於遠離空閑處，斷除煩惱降諸魔，悟解離垢無為道。

若有恒沙世雄猛，千萬億歲而供養，有能厭患在家者，如是功德最為上。

非是飲食及衣服、諸妙花香及塗香，如是等事供養佛，能如出家奉行法。

若有樂求菩提者，能利眾生厭世間，趣向空閑行七步，如是福報最為上。

tathā ca uktaṃ candrapradīpasūtre | 又如月燈經中所說。

1)na jātu kāmān pratiṣevamāṇaḥ putreṣu dāreṣu janitva tṛṣṇāṃ |

如果追隨五欲，於妻子等生愛著。

gṛhaṃ ca sevitva jugupsanīyam anuttarāṃ prāpsyati so 'grabodhim ||

又追隨應該厭離的居家生活，他將來絕對不會得到無上、最高的菩提。

2)ye kāma varjenti yathā agni-karṣūṃ putreṣu dāreṣu ajanitva tṛṣṇāṃ |

若離五欲如火坑，能於妻子離愛染。

uttasta gehād abhiniṣkramanti na durlabhā teṣv iyam agrabodhiḥ ||

怖畏居家求出離，獲勝菩提則不難。

3)na kaści buddhaḥ purimeṇa āsīd anāgato bheṣyati yo 'vatiṣṭhate |

無有過去諸如來，及其現在、未來者。

yehi sthitair eva agāra-madhye prāptā iyaṃ uttama agra-bodhiḥ ||

若在居家住欲地，而能獲得無上、勝菩提。

4)prahāya rājyaṃ yatha kheṭapiṇḍaṃ vased araṇyeṣu viveka-kāmaḥ |

捐捨王位，如棄欬涶，安住空閑，遠離諸欲，

kleśān prahāya vinihatya mānaṃ budhyanti bodhiṃ virajām asaṃskṛtām || pe ||

斷除煩惱，降伏傲慢，悟解離垢、無為的菩提。

5)annehi pānehi ca cīvarehi puṣpehi gandhehi vilepanehi |

na upasthitā bhonti nara-uttamā jinā yatha pravrajitvā caramāṇa-dharmān ||

用飲食及衣服、諸妙花香及塗香，不是供養人中尊的諸勝者，而是那些出家之後，實行法的人。

6)yaś ca eva bodhiṃ pratikāṅkṣamāṇaḥ satva-artha nirviṇṇa kusaṃskṛtātaḥ |

若有樂求菩提者，能利眾生厭世間。

araṇya-abhimukha sapta padāni gacched ayaṃ tataḥ puṇya-viśiṣṭa bhoti ||

趣向空閑，至行七步，所獲福報，最勝無比。

3. yadi punar visabhāgasatvānunayāt pariṣatkāmatayā vā lābhādikāmatayā vā vivekapraveśe vilambeta | tadartham atraivoktaṃ | na vijña bālehi karonti vigrahaṃ satkṛtya bālān parivarjayanti | mamāntike ceti praduṣṭacittā na bāladharmehi karonti saṃstavam || na vijña bālāna karoti sevanāṃ viditva bālāna svabhāvasaṃtatim | kiyacciraṃ bālasusevitā pi puno 'pi te bhonti amitrasannibhāḥ || na vijña bāleṣv iha viśvasanti vijñāya bālāna svabhāvasaṃtatim | svabhāvabhinnā prakṛtīya bālāḥ kuto 'sti mitraṃ hi pṛthagjanānāṃ || sahadhārmikeno vacanena uktāḥ krodhaṃ ca doṣaṃ ca apratyayaṃ ca | prāviṣkaronti imi bāladharmā imam artha vijñāya na viśvasanti || bālā hi bālehi samaṃ samenti yathā amedhyena amedhya sārddham | vijñaḥ punar vijñajanena sārddhaṃ samenti sarpir yatha sarpimaṇḍe ||

[英譯] But if one, from the courteous invitation of different beings, through love of social life or of gain and the like, hesitate on the threshold of seclusion, this case is also there described. [194] " The wise do not quarrel with fools ; they entertain fools and dismiss them : nor do they become intimate with fools, for they think that men of wicked minds are there present. The wise do not pay court to fools ; for they know that fools are always themselves. If they pay court to fools for some time, again they become like no friends to them. The wise put no trust in fools in this world, aware that fools are always themselves. Fools are naturally alien to them in character : where could one get a friend amongst the worldly ? When admonished by a fellow in the faith, those foolish persons show anger and hatred and distrust ; knowing this the wise do not put trust in them. Fools flock to fools, as foul with foul ; but the wise congregate with the wise, as butter mingles with cream."

[法護譯] 若復值遇，非眾同分，樂處眾會。悕財利者，眾生隨行，離彼方所，是愚闇難。

彼經又云：

智不為愚諍，猛利應當捨，離此極惡心，勿競愚者法。

智不近於愚，了知愚本性，能使久相親，後當成怨嫉。

智不保於愚，了知愚本性，謂體性癡冥，自當求破壞。

由是諸異生，何有善知識？

若法共言說，不順瞋過咎，斯愚法磣毒，故智者不保。

愚與愚者合，如糞投不淨，智復與智俱，如酥置酥內。

[參考]月燈三昧經卷第二，高齊天竺三藏那連提耶舍譯

智不與愚競，勇猛應捨離，若罵不念報，愚法汝勿嫌。

智不愚往返，善知其性習，雖復共相親，後必成怨嫉。

智不與愚密，知其志不堅，體性自破壞，凡愚則無友。

若問如法語，毀戒者不欣，無因起瞋覆，當知是愚人。

愚者與愚合，如糞與糞和。智智同一處，猶二醍醐合。

yadi punar visabhāga-satva-anunayāt pariṣat-kāmatayā vā lābha-ādi-kāmatayā vā viveka-praveśe vilambeta | 又，如果這個人，因為不同眾生的禮遇，由於樂處眾會，或樂於財利等，於進入遠離遲疑。

1)tadartham atra eva uktaṃ | 這種情況，在這裡有說明。

na vijña bālehi karonti vigrahaṃ sat-kṛtya bālān parivarjayanti |

有智的人不要跟愚笨的人起衝突，對他們恭敬之後，遠離這些愚者。

mama antike ca iti praduṣṭa-cittā na bāla-dharmehi karonti saṃstavam ||

不要與諸愚者變成親密，因為他們想其心惡劣者就在我的附近。

2)na vijña bālāna karoti sevanāṃ viditva bālāna svabhāva-saṃtatim |

有智的人不會向諸愚者獻殷勤，已經知道愚者的本性。

kiyacciraṃ bāla-susevitā pi puno 'pi te bhonti amitra-sannibhāḥ ||

不管與愚者親近多久，再次，（對於愚者而言，）他們就像不是朋友一樣。

3)na vijña bāleṣv iha viśvasanti vijñāya bālāna svabhāva-saṃtatim |

在這個世間，有智的人不會信任於諸愚者，已經知道愚者的本性。

svabhāva-bhinnā prakṛtīya bālāḥ kuto 'sti mitraṃ hi pṛthagjanānāṃ ||

諸愚者天生性格就是與智者不同。在愚夫中如何找得到朋友呢？

4)saha-dhārmikeno vacanena uktāḥ krodhaṃ ca doṣaṃ ca apratyayaṃ ca |

prāviṣkaronti imi bāla-dharmā imam artha vijñāya na viśvasanti ||

當同法者以語言勸告他們的時候，這些愚者卻表現出生氣、怨恨與不信任。智者已經知道這件事之後，不會信任於他們。

5)bālā hi bālehi samaṃ samenti yathā amedhyena amedhya sārddham |

愚者與愚者聚在一起，如同糞與糞聚在一起。

vijñaḥ punar vijñajanena sārddhaṃ samenti sarpir yatha sarpimaṇḍe ||

智者與智者同在一處，如酥置酥內。

4. tathā ca punar atraivam āha | sūsukhitāḥ sada te naraloke yeṣu priyāpriya nāsti kahiṃcit | ye ca na kandarake 'bhiramante śrāmaṇakaṃ susukhaṃ anubhonti || yeṣu mamāpi tu nāsti kahiṃcit | yeṣu parigrahu sarvaśu nāsti | khaḍgasamā vicaranti mu lokaṃ gagane pavana yatheva vrajanti || syuḥ sukhitā vata te naraloke yeṣu na sajjati mānasa loke | vāyusamaṃ sada teṣv iha cittaṃ no ca priyāpriya vidyati saṃgo || apriya ye dukhitehi nivāso ye 'pi priyā dukhitehi viyogo | anta ubhe api tehi jahitvā te sukhitā naraye rata dharme ||

[英譯] Thus it is also said in the same place : " Full happy are always they on earth for whom everything is indifferent ; and they who dwell in caves enjoy the ascetic's happiness ; and they who own nothing, and those who have no belongings, they walk the world lonely as a rhinoceros, they go like the wind in the sky. [195] They would be full happy in the world whose mind does not cling to the world : their mind is always like the wind here, and attachment is indifferent to them. To live with the hated makes one unhappy, to separate from the dear is also a cause of suffering ; but those who have abandoned both, they are happy, who have pleasure in the Law.

[法護譯] 彼經又云：

常於世間，最極樂處，無有少分，若樂不樂，唯樂林泉，隨得受用，沙門勝樂。

若於所有，一切都無，無有纖毫，所繫屬者，如風轉空，如獨覺行。

乃至世間，諸最樂事，心常如風，無所繫著，若樂不樂，不有合集。

謂此苦惱，不樂安住，謂若樂彼，無苦無違，離二邊故，唯此法樂，非人中樂。

[參考]月燈三昧經卷第五，高齊天竺三藏那連提耶舍譯

於其世間恒受樂，謂愛無愛不貪著，常能愛樂於山林，恒受如此沙門樂。

若人無有諸取著，遠離一切諸我所，遊行世間猶犀牛，如風行空無障礙。

修習於道起實智，一切諸法空無我，若有能修如是法，彼人辯才無有邊。

此人恒受於快樂，其心不著於世間，其心猶如空中風，於愛、不愛無所取。

於不愛者難共住、於親愛者難遠離，棄捨如此二種朋，專求正法是人樂。

tathā ca punar atraivam āha | 彼經又云：

1)sūsukhitāḥ sada te naraloke yeṣu priya-apriya na asti kahiṃcit |

在人的世間中，他們總是充滿快樂，對於每一件事物，沒有愛與無愛。

ye ca na kandarake 'bhiramante śrāmaṇakaṃ susukhaṃ anubhonti ||

而且他們愛樂於山林，享受沙門的快樂。

2)yeṣu mama api tu na asti kahiṃcit | yeṣu parigrahu sarvaśu na asti |

在那些地方，縱使是我的，一個也沒有。在那些地方，完全沒有擁有任何東西。

khaḍga-samā vicaranti mu lokaṃ gagane pavana yathā iva vrajanti ||

遊行世間猶犀牛，如風行空無障礙。

3)syuḥ sukhitā vata te naraloke yeṣu na sajjati mānasa loke |

在這個人的世界中，他們是真的很快樂，他們的心不取著於這個世界。

vāyu-samaṃ sada teṣv iha cittaṃ no ca priya-apriya vidyati saṃgo ||

在這個世間上，他們的心總是像風一樣，於愛、不愛無染著。

4)apriya ye dukhitehi nivāso ye 'pi priyā dukhitehi viyogo |

若與不愛者共住是苦惱的，與親愛者分離是苦惱的。

anta ubhe api tehi jahitvā te sukhitā naraye rata dharme ||

已經棄捨這二種情況的人，他們是快樂的，在法中有快樂。

5. punar atraivoktam | bhavati satatam alpakṛtyayogī pṛthu guṇa doṣata sarvi varjayitvā | na vivadati kadāci yuktayogī imi guṇa tasya bhavanty araṇyavāse ||

sada bhavati niviṇṇa saṃskṛte 'sau na bhavati tasya pṛhā kahiṃci loke | na ca bhavati vivṛddhir āsravāṇāṃ vanavasato 'sya bhavanti ānuśaṃsāḥ || adhikaraṇa na tasya jātu bhotī sada upaśāntarato vivekacārī | vacaci manasi kāya saṃvṛtasyo bahuguṇa tasya bhavanty araṇyavāse || bhavati anukūla tasya mokṣo laghu pratividhyati so 'dhimukti śāntām | vanicari dhimukti sevate 'sya imi guṇa bhonty araṇyavāsi sarve || punar āha | vanaṣaṇḍa sevatha vivikta sadā vijahitva grāmanagareṣu ratim | advitīyakhaḍgasama bhotha sadā na cireṇa lapsyatha samādhivaram | iti ||

[英譯] Again in the same place it is said : "He has always few duties, he has eschewed the faults of the worldly, he never quarrels, he is devoted to what is right; such are the qualities of him who lives in the forest. He is always weary of the world, he has no delight in the world, for him there is no increase of afflictions ; as he lives in the woodland great praises are his. No question arises for him to dispute ; he is always delighted with peace, and walks in solitude. Restrained in voice, mind and body, many are his virtues as he dwells in the forest. Deliverance comes to him ; easily he learns serenitude of purpose. As he follows the purpose of the forest life these qualities are all his, dwelling in the forest." Again he says : "In the forest seek alway solitude, leaving the delight in village and town. Be always like the solitary rhinoceros : soon ye will obtain the boon of tranquillity."

[法護譯] 彼經又云：

彼得常時，微作相應，離別眾失，不諍少分。

彼相應理，住阿蘭若，獲是功德，而常獲得。

不悕有為，不樂世間，不增有漏，住山林者，獲是勝能，不起過分。

常樂近寂，身語意密，及遠離行，住空閑者，獲多功德。得彼厭離，

速悟解脫，寂靜解脫，住山林者，即住解脫。諸阿蘭若，獲是功德。

棲止林泉，而常遠離，城邑聚落。樂遠離已。

常如獨覺，無有伴侶，非久如間，得斯勝定。

[參考]月燈三昧經卷第六，高齊天竺三藏那連提耶舍譯

成就少事務，遠離眾憒閙，彼成無違諍，獨靜空閑利。

其心無瞋惱，不增長有漏，常和無諍訟，是住空閑利。

安心住寂滅，常樂遠離行，隨順無累智，速證解脫道，

處林習禪定，棄捨眾閙過，不復起違諍，樂閑獲是利。

常厭離有為，世間無欣慕，諸漏不增長，住林有是利。

不起鬪諍過，心常樂寂靜，善禁身、口、意，住空有是利。

隨順於解脫，速到無障累，常住樂恬靜，是住空閑利。

---

常處林藪樂寂靜，棄捨聚落離著心，樂獨無二猶如劍，不久便得是三昧。

punar atra eva uktam | 彼經又云：

1)bhavati satatam alpa-kṛtya-yogī pṛthu guṇa-doṣata sarvi varjayitvā |

他長時間是少事務的行者，已經遠離許多的世俗過失。

na vivadati kadāci yukta-yogī imi guṇa tasya bhavanty araṇya-vāse ||

他絕不會諍吵，他與理相應（專注於什麼是正確的），這些就是住在阿蘭若者的功德。

2)sada bhavati niviṇṇa saṃskṛte 'sau na bhavati tasya pṛhā kahiṃci loke |

他總是不悕求於有為，絕對不樂於世間。

na ca bhavati vivṛddhir āsravāṇāṃ vana-vasato 'sya bhavanti ānuśaṃsāḥ ||

他不增長有漏，他住在阿蘭若有大勝利。

3)adhikaraṇa na tasya jātu bhotī sada upaśāntarato viveka-cārī |

他絕對沒諍訟，他常樂於寂靜，常行於遠離。

vacaci manasi kāya saṃvṛtasyo bahuguṇa tasya bhavanty araṇyavāse ||

善禁身、口、意，住在阿蘭若有許多的功德。

4)bhavati anukūla tasya mokṣo laghu pratividhyati so 'dhimukti śāntām |

隨順於解脫，他迅速地通達信解、寂靜。

vanicari dhimukti sevate 'sya imi guṇa bhonty araṇyavāsi sarve ||

當他行於林中，依循信解，這些功德全部都是屬於住在阿蘭若者。

5)punar āha | 又說

vana-ṣaṇḍa sevatha vivikta sadā vijahitva grāma-nagareṣu ratim |

處林藪中，常自獨居，對於村莊與城市的樂著已經捨棄。

advitīya-khaḍga-sama bhotha sadā na cireṇa lapsyatha samādhi-varam | iti ||

你們應該無有伴侶猶如犀牛（劍、獨覺、犀牛角），不久你們將得三昧的利益。

6. āryarāṣṭrapālasūtre 'py āha | tyaktvā geham annantadoṣagahanaṃ cintānapekṣāḥ sadā | te 'raṇye ratim āpnuvanti guṇinaḥ śāntendriyāḥ sūratāḥ || na strīsaṃbhava naiva cāpi puruṣais teṣāṃ kvacid vidyate | ekākī viharanti khaḍgasadṛśāḥ śuddhāśayā nirmalāḥ || lābhair nāpi ca teṣu harṣa svamano līyanty alābhair na ca | alpecchā itaretarair abhiratā māyākuhāvarjitāḥ | ti ||

[英譯] And in the holy Rashtrapala Sutra he says :[196]" Who leave the household life, with its innumerable faults, be always free from anxiety ; they have delight in the forest, virtuous, their passions calmed, compassionate. The society of women is not with them, nor have they ever intercourse with men ; solitary they live like the rhinoceros, pure of inclination, innocent. They take no pleasure in getting, they are not depressed if they get not ; of modest desires, content with anything they get, free from delusion and hypocrisy."

[法護譯] 又《護國經》所說偈云：

棄捨在家，無量過咎，亦常不愛，深險思慮，得樂山林，諸根妙樂，寂靜功德。

無有男女，戲笑言論。設有人來，如獨覺行，心淨無垢，

不喜財利，意不耽著，處處少欲，當遠離此，諂求恭敬。

[參考]大寶積經卷第八十，隋三藏法師闍那崛多譯，護國菩薩會第一十八之一

佛說偈已，復告護國菩薩作如是言，有四種法應當棄捨。何等為四?一者菩薩棄捨居家，二者既出

家已不貪利養，三者離諸檀越，四者不惜身命。是為四法應當棄捨。

爾時世尊重說偈言:

菩薩見家過，捨之而出家，遊止於山林，無人寂靜處。

遠離男與女，眷屬及大眾，單己無等侶，譬如犀一角。

專意求淨道，得失心無憂，少欲及知足，離諂除憍慢。

精進為眾生，布施調伏心，苦行修禪定，一心求佛智。

不惜身與命，遠離愛眷屬，堅心求菩提，其志猶金剛。

若人來割截，無有恚恨想，勇猛心增長，求於一切智。

āryarāṣṭrapālasūtre 'py āha | 又在聖護國經中所說。

1)tyaktvā geham ananta-doṣa-gahanaṃ cintā-anapekṣāḥ sadā |

已棄捨在家生活，（在家生活）是無量過咎隱藏的地方，恆常遠離於焦慮。

te 'raṇye ratim āpnuvanti guṇinaḥ śānta-indriyāḥ sūratāḥ ||

他們於山林中找到樂趣，擁有功德，諸根寂靜，柔和平靜。

2)na strī-saṃbhava na eva ca api puruṣais teṣāṃ kvacid vidyate |

不與女人相聚會，也不與男人相聚。

ekākī viharanti khaḍga-sadṛśāḥ śuddha-āśayā nirmalāḥ ||

獨自無侶，譬如犀角。心（意樂、傾向）清淨、無垢。

3)lābhair na api ca teṣu harṣa svamano līyanty alābhair na ca |

他們不會因為有所得而歡喜。內心也不會因為無所得而失落。

alpa-icchā itaretarair abhiratā māyā-kuhā-varjitāḥ | ti ||

少欲，隨其所得知足，已遠離迷惑、諂詐。

7. ugradattaparipṛcchāyām apy āha | satvasaṃsargo me na kartavyo na hi mayaikasatvasya kuśalamūlāni saṃjanayitavyānīty ādi || yadi punaḥ śrutavān imāṃ kṣaṇasaṃpadam āsādya lābhādau saktaḥ cittaṃ na śodhayet sa evaikaḥ | sadevake loke vañcitaḥ syād ||

[英譯]And in the ugradatta-pariprccha ." I must not frequent the society of the world, for it is not mine to cultivate the roots of good in a single being." But if having heard the word and finding so splendid an opportunity, he should not cleanse his thought, being devoted to gain and the like, that same single being would go astray in this world and in the world of gods.

[法護譯] 《最上問經》云：我應不作眾生合集，非為於一眾生而起善根。或先所聞具剎那頃繫著財利心不淨者，若天若人咸悉捨去，設一天人亦復捨去。

[參考] 大寶積經卷第八十二，曹魏三藏法師康僧鎧譯，郁伽長者會第十九

復次長者！出家菩薩不應親近多人眾中。我應捨彼我之善根，終不捨於一切眾生故，修於善根。

ugradattaparipṛcchāyām apy āha | 在最上問經中也說：

satva-saṃsargo me na kartavyo na hi mayā ekasatvasya kuśala-mūlāni saṃjanayitavyāni ity ādi || 我不應該常與眾生社交，因為，我不是於一個眾生而起善根。

yadi punaḥ śrutavān imāṃ kṣaṇa-saṃpadam āsādya lābha-ādau saktaḥ cittaṃ na śodhayet sa eva ekaḥ | sa-devake loke vañcitaḥ syād || 又，如果已聞法，已得暇滿，心染著於財利等，這一個人確實不令其心清淨，那麼，他已偏離人與天的世界。

8. uktaṃ hy āryaratnakūṭe | tad yathā kāśyapa kaścid eva puruṣo mahatā udakārṇavenohyamāna udakatṛṣṇayā kālaṃ kuryād | evam eva kāśyapa ihaike śramaṇabrāhmaṇā bahūn dharmān udgṛhya paryavāpya na rāgatṛṣṇāṃ vinodayanti | na dveṣatṛṣṇāṃ | na mohatṛṣṇāṃ vinodayanti | te mahatā dharmārṇavenohyamānāḥ kleśatṛṣṇayā kālagatā | durgativinipātagāmino bhavantīti ||

[英譯]For in the holy Ratnakuta it is said : "As some man, Kasyapa, who should perish of thirst although carried along by a flood of water, so in this world some ascetics and brahmans who have learnt and studied many scriptures, do not dispel the thirst of passion, the thirst of hatred, the thirst of infatuation ; these, although carried along by the great flood of the Law,perish by the thirst that is sin, and fall into the pit of misery."

[法護譯] 又如《寶樓閣經》云：佛言：迦葉波！譬若有人泛大水中為渴而死。迦葉波！此沙門婆羅門亦復如是，然於多法受持讀誦，而不能斷貪瞋癡渴，遊大法海為諸煩惱渴愛而死，後墮惡道。

[參考]大寶積經卷第一百一十二，失譯附秦錄勘同編入，普明菩薩會第四十三

譬如有人漂沒大水渴乏而死。如是迦葉！有諸沙門多讀誦經，而不能止貪恚癡渴，法水漂沒煩惱渴死墮諸惡道。

uktaṃ hy āryaratnakūṭe | 又如聖寶積經中說。

tad yathā kāśyapa kaścid eva puruṣo mahatā udaka-arṇavena uhyamāna udaka-tṛṣṇayā kālaṃ kuryād | 迦葉波！譬若有人為大水所漂沒，因為口渴而死。

evam eva kāśyapa iha eke śramaṇa-brāhmaṇā bahūn dharmān udgṛhya paryavāpya na rāga-tṛṣṇāṃ vinodayanti | na dveṣa-tṛṣṇāṃ | na moha-tṛṣṇāṃ vinodayanti | 迦葉波！在這個世間上，有諸沙門、婆羅門亦復如是，於多法受持、讀誦之後，而不能斷貪、瞋、癡渴。

te mahatā dharma-arṇavena uhyamānāḥ kleśa-tṛṣṇayā kāla-gatā | durgati-vinipāta-gāmino bhavanti iti || 他們為大法水所漂沒，因為諸煩惱渴而死，後墮惡道。

9. tasmād avaśyam araṇyam āśrayet || tādṛśāni ca sthānāni āśrayet | yeṣu ca sthāneṣu nātidūre piṇḍapātagocaro bhavati nātisaṃnikṛṣṭe | yeṣu pānīyāni bhavanty acchāni śucīni nirmalāny alpāyāsāni mukhaparibhogāni yāni ca sthānāni vṛkṣasaṃpannāni bhavanti puṣpasaṃpannāni phalasaṃpannāni pattrasaṃpannāny apagataduṣṭaśvāpadāni guhāsaṃpannāni prāgbhārasaṃpannāni sukhaparisarpyakāṇi śāntāny advitīyāni tādṛśāni sthānāny āśrayet | sa teṣu sthāneṣv āśrito yad anena pūrvapaṭhitaṃ bhavati tat tribhī rātrais trirdivasasya svādhyāyati nātyuccena svareṇa nātinīcena noddhatair indriyair na bahirgatena cittena prasādam upajīvan grantham upadhārayan nimittāny udgṛhṇan middham apakrāman | saced āraṇyakasya bhikṣo rājā vopasaṃkrāmati rājamātro vānye vā brāhmaṇakṣatriyanaigamajānapadāḥ | tena teṣām ādareṇa svāgatakriyā kartavyā | evaṃ cānena vaktavyaṃ | niṣīda mahārāja yathā prajñaptae āsane | saced upaviśati dvābhyām apy upaveṣṭavyaṃ | sacen nopaviśati ubhābhyām api nopaveṣṭavyaṃ | sacec cañcalendriyo bhavati utkarṣayitavyaṃ | tasya te mahārāja lābhāḥ sulabdhā yasya te bhūpradeśe śīlavanto guṇavanto bahuśrutāḥ śramaṇabrāhmaṇāḥ prativasanti | annupadrutāś caurabhaṭādibhiḥ || sacet sthiro bhavati vinītaḥ praśāntendriyaḥ bhavyaś ca bhavati dharmadeśanāyāḥ tato 'sya vicitrā dharmadeśanā upasaṃhartavyā | saced vicitrāṃ na priyāyate | saṃvegānukūlā dharmadeśanā upasaṃhartavyā | sacet saṃvegānukūlāṃ na priyāyate udārodārāṇi tathāgatamāhātmyāni upadeṣṭavyāni | brāhmaṇakṣatriyanaigamajānapadānām apy upasaṃkrāmatāṃ yathānurūpāḥ kriyā upasaṃhartavyā | sa evaṃ bahuśrutaḥ san pratibalo bhavati dhārmaśravaṇikānāṃ cittam ārādhayituṃ | te ca satvās tasyāntike prītiṃ ca prasādaṃ ca prāmodyaṃ ca pratilabhantae iti ||

[英譯]Therefore certainly one should resort to the forest. " These are the places he should resort to. Where the distance is not over-great for his seeking alms, [197] and not too near ; where is water, clear, pure, not turbid, easy to get with little trouble ; places overshadowed with trees, with flowers, fruit, and leaves, with no danger from rabid dogs, where caves are and mountain slopes, easy to traverse, peaceful, incomparable ; these are the places he should resort to. Once settled in these places, he recites what he has read before thrice in the night and thrice in the day in a tone not too high and not too low, not with senses agitated, not with wandering thought, in all tranquillity, reflecting on the Book, apprehending the causes, putting away indolence. And if the king should visit the Brother in that forest, or one of royal authority, or others, brahmans or kshatriyas, townsfolk or countryfolk, he must welcome them with respect ; and thus he must say : 'Be seated, great king, in the seat prepared for you. If he sits down, both should sit ; if he does not sit down, both must remain standing. If the king is not to be depended upon, the Brother should admonish him. ' It is great gain to you, O King, if in your realms there are dwelling moral and virtuous men and learned ascetics and brahmans, not persecuted by robbers and miscreants.' If he is steadfast and of good conduct, with senses under control, a good man, capable of instruction, then the Brother should deliver a general discourse. If the king does not take this kindly, he must address his discourse to influencing the king's feelings. If the king does not take this kindly, he must declare the loftiest dignities of the Tathagata. Let him approach brahmans and ksatriyas, townsfolk and countryfolk, behaving as befits each. He only who is learned is able to win the heart of those that hear the word ; and those beings receive satisfaction in his presence and serenity and delight."

[法護譯] 論曰：是故決定依阿蘭若及相似處。又《寶雲經》說：若住所依之處，得行乞食不近不遠，流泉浴池清淨無垢，少怖畏處，樹葉花果皆悉具足，遠離險惡，多諸龕窟寂靜第一。菩薩如是當依此處。應先晝夜六時自誦經典聲不高下，善閉諸根心不外馳，於此淨命繫念所受，善取其相不著睡眠。若王王臣、剎利婆羅門及餘官屬或親來詣阿蘭若處，彼比丘應作是言：善來大王！如所施設，可就此座。王若坐時，比丘亦坐；王若不坐，比丘亦立。王若諸根動亂，應當讚言：大王！得大善利。王之境土有諸具戒具德多聞沙門婆羅門，安住其中，不為惡人冤賊惱害。王若諸根善淨堪為說法，即當為說善巧之法。審若不樂善巧，則當為說厭離之法。審若不樂厭離，則當令知如來有大慈悲具大威德。為諸來者剎利婆羅門及餘官屬，隨其所宜為作化度。彼若多聞堪任法器者，使聞妙法降伏其心。彼等眾生信樂是法得大歡喜。

[參考]寶雲經卷，第五梁扶南三藏曼陀羅仙譯

善男子！菩薩復有十法名為阿練若處。何等為十？久習梵行、善解毘尼、諸根具足、具足多聞、廣博多智、除去我見、譬如獐鹿、不肥不瘦、心常厭惡、樂處閑靜阿練若處。云何久修梵行？善男子！菩薩摩訶薩於佛法中出家學道，三業清淨、淨持禁戒，善知諸法、善知威儀行止之處，來、去、坐、臥盡依法律。於如來法中上、中、下坐，教戒威儀，能教禪法。如此之法已自體解，不從他受，知義、知出要、知坐、知出罪，避諸毀犯，精勤修戒，少有所犯，譏呵、懺悔。隨所犯處及以不犯悉能了知，若犯重事乃至中、下，悉能分別受報輕、重、近、遠。諸根具足，依阿練若處，所依之處不為他惱。常樂乞食，往返不近、不遠，近清淨水，不污、不濁。多諸林樹，無恐怖處，花果具足。遠離惡獸，多諸龕窟，往返不難，寂靜第一。菩薩如此處，晝誦三遍、夜亦三遍，聲不高下，善守諸根，心不散亂，深信歡喜，能憶偈句，善取因相，除去睡眠。王、若王等、若諸王子、婆羅門、剎利及餘人民往至菩薩阿練若處，比丘唱言：善來，大王！可坐此處。彼若坐時，菩薩共坐。彼若不坐，菩薩不坐。彼王根若不定，應當讚歎：大王！善得大利。王之國界多諸持戒沙門、婆羅門住王界中，不為惡臣、盜賊之所惱害。王若利根柔和善順、堪為法器，當為種種說法。若不樂種種說法，當為說五欲無常，令知厭惡。若不樂厭惡，當復為說諸佛有大慈悲、威德、自在之所行處。剎利、婆羅門、邑主、長者及以國人隨宜為說，如是多聞堪法器者，即便為說種種之法。聞已信受，心生悅樂，皆令歡喜。多聞廣博故，無煩惱起，善修對治。能除我見故，不生怖畏。智辯具足故，無大眾畏，勇猛無難。具如是事能得阿練若處，安止而住。繼心厭惡，樂獨靜處。猶如野鹿常在山林，阿練若比丘不如野鹿恒懷驚怖。譬如野鹿見人避走，以畏死故。菩薩摩訶薩亦復如是，於憒閙處、一切男女悉皆遠離。何以故？令我心亂，遠離定故。不得厭惡，修於功德，復樂寂靜，我今不應染近憒亂，令失定心住阿練若處。善男子！具此十事是名菩薩阿練若處。

tasmād avaśyam araṇyam āśrayet || tādṛśāni ca sthānāni āśrayet |

是故決定依阿蘭若及相似處。

yeṣu ca sthāneṣu na atidūre piṇḍapāta-gocaro bhavati na atisaṃnikṛṣṭe |

又，若所依之處，得行乞食，不太遠、不太近。

yeṣu pānīyāni bhavanty acchāni śucīni nirmalāny alpa-āyāsāni mukha-paribhogāni

若於所依之處，水清澈、乾淨、不污，以少少的努力就可以開始受用。

yāni ca sthānāni vṛkṣa-saṃpannāni bhavanti puṣpa-saṃpannāni phala-saṃpannāni pattra-saṃpannāny apagata-duṣṭa-śvāpadāni guhā-saṃpannāni prāgbhāra-saṃpannāni sukha-parisarpyakāṇi śāntāny advitīyāni tādṛśāni sthānāny āśrayet |又若所依之處，樹、花、果、葉皆悉具足，遠離惡獸，具足諸窟、龕，容易攀爬，寂靜無二。菩薩如是當依此處。

sa teṣu sthāneṣv āśrito yad anena pūrva-paṭhitaṃ bhavati tat tribhī rātrais trir-divasasya svādhyāyati na atyuccena svareṇa na atinīcena na uddhatair indriyair na bahir-gatena cittena prasādam upajīvan grantham upadhārayan nimittāny udgṛhṇan middham apakrāman | 彼已住於這些地方，若他背誦先前所讀，晝誦三遍，夜亦三遍，聲不高下，善守諸根，心不外馳，平靜的生活，深思經典，善知其因，除去睡眠。

saced āraṇyakasya bhikṣo rājā vā upasaṃkrāmati rājamātro vā anye vā brāhmaṇa-kṣatriya-naigama-jānapadāḥ | 如果國王拜訪阿練若比丘，或王族，或其他的婆羅門、剎利及城民、鄉民。

tena teṣām ādareṇa sv-āgata-kriyā kartavyā | 彼比丘應該恭敬地招待他們。

evaṃ ca anena vaktavyaṃ | 他應該這樣說：

niṣīda mahārāja yathā prajñapta āsane | 大王！請坐！這個座位是為你準備的。

saced upaviśati dvābhyām apy upaveṣṭavyaṃ | 如果王坐，兩個應該坐。

sacen na upaviśati ubhābhyām api na upaveṣṭavyaṃ | 如果王不坐，兩個不應該坐。

sacec cañcala-indriyo bhavati utkarṣayitavyaṃ | 如果王諸根動亂，應當讚歎：

tasya te mahārāja lābhāḥ sulabdhā yasya te bhū-pradeśe śīlavanto guṇavanto bahuśrutāḥ śramaṇa-brāhmaṇāḥ prativasanti | anupadrutāś caura-bhaṭa-ādibhiḥ ||

大王！善得大利。王之國土，有諸具戒、具德、多聞沙門、婆羅門，安住其中，不為盜賊、惡人等所惱害。

sacet sthiro bhavati vinītaḥ praśānta-indriyaḥ bhavyaś ca bhavati dharma-deśanāyāḥ tato 'sya vicitrā dharma-deśanā upasaṃhartavyā |

如果王是穩定的、柔和的、諸根寂靜，又是善良的，堪為說法。因此，應該為他說可愛法。

saced vicitrāṃ na priyāyate | saṃvega-anukūlā dharma-deśanā upasaṃhartavyā |

如果不樂於可愛法，應該為他說隨順厭離之法。

sacet saṃvega-anukūlāṃ na priyāyate udāra-udārāṇi tathāgata-māhātmyāni upadeṣṭavyāni | 如果不樂於隨順厭離之法，應該令知如來有大威德。

brāhmaṇa-kṣatriya-naigama-jānapadānām apy upasaṃkrāmatāṃ yathānurūpāḥ kriyā upasaṃhartavyā | 對於已到來的婆羅門、剎利及城民、鄉民，隨宜為說。

sa evaṃ bahuśrutaḥ san pratibalo bhavati dhārma-śravaṇikānāṃ cittam ārādhayituṃ | 他如是多聞，才有能力獲得聽法者的心。

te ca satvās tasya antike prītiṃ ca prasādaṃ ca prāmodyaṃ ca pratilabhanta iti || 而且，那些眾生，在他這邊，得到喜悅、信心、歡喜。

10. ugradattaparipṛcchāyām apy āha | punar aparaṃ gṛhapate pravrajitena bodhisatvenāraṇye prativasatā evam upaparīkṣitavyaṃ | kim artham aham araṇye prativasāmi | na kevalam araṇyavāsena śramaṇo bhavati | bahavo 'py atrādāntā avinītā ayuktā annabhiyuktāḥ prativasanti | tad yathā | mṛgavānarapakṣisaṃghacauracaṇḍālāḥ prativasanti | na ca te śramaṇaguṇasamanvāgatā bhavanti | api tu khalu punar ahaṃ yasyārthāyāraṇye prativasāmi sa mayārthaḥ paripūrayitavyo yad uta śrāmaṇyārthaḥ ||

[英譯] [198] And in the ugradatta-pariprccha he says : Moreover, householder, thus must the Bodhisatva examine himself who has left the world and dwells in the forest : 'To what end do I live in the forest ? Not only by the forest life does one become an ascetic. Many live there who are untamed, uncontrolled, not devoted, not diligent. Thus beasts and monkeys in troops, flocks of birds, robbers and candalas live there, and they are not possessed of the ascetic's qualities. I must do more to fulfil that purpose for which I dwell in the forest, that is the ascetic's purpose.' . . .

[法護譯] 《最上授所問經》云：復次長者！出家菩薩住阿蘭若，應如是觀察是義：云何我住阿蘭若中？非獨沙門相者而多猛惡[怡-台+龍]悷，非密非靜非律儀非相應非願求之所共住，所謂非人諸惡鳥獸盜賊旃陀羅等之所共住，彼不具足沙門功德。爾時我住阿蘭若處，我應圓滿是沙門義。

[參考] 郁迦羅越問菩薩行經，西晉月支國三藏竺法護譯，閑居品第八

復次，長者！出家菩薩在閑居行，當作是念言：我何故來在閑居？當復更念言：不但在閑居為沙門也。所以者何？彼閑居大有不調定、不成就、無法則、無義理者，謂麞、鹿、飛鳥之眾，蠱狐、獼猴、野人、摩睺勒、射獵賊，此不名為沙門。我所用來在閑居，當具足此願，謂沙門之義。長者！何等為出家菩薩沙門義乎？謂意不亂，得諸總持、諸解、諸慧、具足所聞。於是得高明，習於大慈、不捨大哀，得五神通、六度無極。其心自在，不捨一切智，所說輒以善權之智。以法施一切，開道人民，不違四恩之行，念於六念。聞已即習，精進一心，奉法正解，一心得道慧，不離寂定之處，護於正法及因緣罪福。以直見斷一切念、無念；以直念而願說法；常行直言，斷諸罪、具足福行；以直治斷諸所有著止；以直業至於佛道；行直方便，於諸法無意著止；以直意得一切智、行直定。於空無恐怖，行無想，於我無願、無所起為。至誠擁護於經義，不離法義、亦無有人。長者！是為菩薩出家沙門義也。彼出家菩薩不習眾事，當作是念言：我當為一切人習德本，不獨一人習善本。佛言：長者！出家菩薩當習四事如來所知。何等為四？一者、習法會，二者、習為他人說，三者、習供養奉事如來，四者、習不斷佛乘意，是為四習常解脫諸多習。

ugradattaparipṛcchāyām apy āha | 在最上授所問經中又說。

punar aparaṃ gṛhapate pravrajitena bodhisatvena araṇye prativasatā evam upaparīkṣitavyaṃ | 復次，長者！出家菩薩住阿蘭若，應如是觀察：

kim artham aham araṇye prativasāmi | 為何目的我住阿蘭若中？

na kevalam araṇya-vāsena śramaṇo bhavati | 不僅僅是由於住在阿蘭若，而成為沙門。

bahavo 'py atra adāntā avinītā ayuktā anabhiyuktāḥ prativasanti |

許多住在那裡的眾生，不是善順、不是柔和、不是專修、不是用功的。

tad yathā | mṛga-vānara-pakṣi-saṃgha-caura-caṇḍālāḥ prativasanti |

所謂諸獸、獼猴、飛鳥之眾、盜賊、旃陀羅也住在這裡。

na ca te śramaṇa-guṇa-samanvāgatā bhavanti | 而他們不具足沙門的功德。

api tu khalu punar ahaṃ yasya arthāya araṇye prativasāmi sa mayā arthaḥ paripūrayitavyo yad uta śrāmaṇya-arthaḥ || 但是，我住在阿蘭若，我應該圓滿這個目的，就是沙門的目的。

11. pe || punar aparaṃ gṛhapate pravrajitena bodhisatvenāraṇye viharatā evam upaparīkṣitavyaṃ | kim artham aham araṇym āgataḥ | tenaivaṃ mīmāṃsayitavyaṃ | bhayabhīto 'smy aham araṇyam āgataḥ | kuto bhayabhītaḥ | saṃgaṇikābhayabhītaḥ | saṃsargabhayabhīto rāgadveṣamohabhayabhīto mānamadamrakṣaparidāhabhayabhīto lobherṣyāmātsaryabhayabhītaḥ rūpaśabdagandharasasparṣṭavyabhayabhītaḥ | so 'haṃkāramamakārabhayabhītaḥ | auddhatyavicikitsābhayabhītaḥ | skandhamārabhayabhītaḥ | kleśamārabhayabhīto | mṛtyumārabhayabhīto | devaputramārabhayabhītaḥ | anitye nitya iti viparyāsabhayabhīto 'nnātmany ātmeti viparyāsabhayabhīto 'śucau śucir iti viparyāsabhayabhīto | duṣkhe sukham iti viparyāsabhayabhītaḥ | cittamanovijñānabhayabhīto | nivaraṇāvaraṇaparyutthānabhayabhītaḥ | satkāyadṛṣṭibhayabhītaḥ pāpamitrabhayabhīto | lābhasatkārabhayabhīto 'kālamantrabhayabhīto 'dṛṣṭe dṛṣṭam iti bhayabhīto 'śrute śrutam iti bhayabhīto 'mate matam iti bhayabhīto 'vijñāte vijñātam iti bhayabhīto 'śramaṇe śramaṇamadabhayabhīto 'nyonyavidveṣaṇabhayabhītaḥ kāmadhāturūpadhātvarūpyadhātubhayabhītaḥ sarvabhavagatyupapattibhayabhīto nirayatiryagyonipitṛviṣayabhayabhītaḥ saṃkṣepeṇa sarvebhyo 'kuśalebhyo manasikārebhyo bhayabhī ta ebhyo hy aham evaṃrūpebhyo bhayabhairavebhyo bhīto 'raṇyāvāsam upagataḥ ||

[英譯] Again, householder, the Bodhisatva must thus examine himself who has left the world and dwells in the forest : 'To what end have I come into the forest ? 'Thus he must diligently ponder. It was fear that brought me to the forest. Fear of what ? The fear of worldly society, the fear of company ; the fear of passion, hatred, delusion ; the fear of pride, intoxication, hypocrisy, pain ; the fear of praise, envy, and jealousy ; the fear of form, sound, smell, taste, touch ; I was afraid of the ideas of individuality and possession, afraid of arrogance and of doubt, afraid of the Mara of the elements of being, the Mara of sin, the Mara of death, the Mara of the gods ; I feared the mistake of thinking the impermanent to be permanent, the impersonal to be personal, the impure to be pure, unhappiness to be happiness ; I feared thought, mind and consciousness ; I feared the arising of obstacles and hindrances ; and feared the false view of individuality ; I feared the bad friend ; I feared gain and honour, unseasonable talk, the error that the unseen is seen, the unheard is heard, the unthought is thought, the unperceived perceived, the delusion that one who is not an ascetic is an ascetic ; I feared mutual hatred ; I feared the element of desire, the element of form, the element of no form ; I feared to fall into the several ways of existence ; I feared birth in hell, as an animal, as a preta : in a word, I was in fear of all evil ideas. It was the fear of all such terrible things that led me to go into the forest. . . .

[法護譯] 乃至復次長者！出家菩薩阿蘭若行，應如是觀察：我以何義至阿蘭若？我當為此怖畏。云何怖畏？謂處眾憒閙怖、合集怖、貪瞋癡怖、憍慢覆很怖、慳嫉財利怖、色香味觸怖、蘊魔怖、煩惱魔怖、死魔怖、天魔怖、無常計常顛倒怖、無我為我顛倒怖、不淨為淨顛倒怖、執苦為樂顛倒怖、心意識怖、離障起障怖、身見怖、我我所怖、疑三世怖、惡友怖、惡屬怖、名聞利養怖、不見言見怖、不聞言聞怖、不覺言覺怖、不知言知怖、沙門垢穢怖、互相瞋忿怖、三界怖、諸有趣生怖、三惡道怖，總略一切不善作意怖。我為如是此惡怖畏行相詣阿蘭若住。

[參考] 郁迦羅越問菩薩行經，西晉月支國三藏竺法護譯，閑居品第八

若在閑居，當作念言：我何以故來在閑居？當復更念言：我用恐懼故來至於此。何等恐懼？畏聚會習婬、怒、癡；畏貢高、怒慢、害意於人；畏於貪嫉；畏於色、聲、香、味、細滑之念；畏於身魔、欲魔、罪魔、天魔；畏於非常為常想、畏於苦為樂想、畏無實為實想、畏無我有我想；畏有吾我；畏於狐疑、不正思想、猶豫、婬妷；畏惡知識；畏於愛欲、無黠；畏心意識不調良；畏諸蓋覆蔽諸求；畏自見身；畏財利、諸色；畏求處見；畏念、無念、他念；畏不見言見、不聞言聞、無意無識所言；畏沙門垢；畏種種行；畏於欲界、色界、無色界；畏於地獄、畜生、餓鬼；畏所生八難；畏所生五道；畏於卒念諸不善法。我所以來至此、不可以在家，於諸會憒鬧中一心為念空，以是恐懼解脫怖畏。諸過去菩薩皆因恐畏解脫，蒙閑居力得脫於恐懼、得佛道無畏；當來、現在十方諸菩薩皆以恐懼脫於怖畏，蒙閑居力得佛道無畏；我以恐懼越一切畏，住閑居。

pe || punar aparaṃ gṛhapate pravrajitena bodhisatvena araṇye viharatā evam upaparīkṣitavyaṃ | 乃至復次，長者！出家菩薩阿蘭若行，應如是觀察：

kim artham aham araṇym āgataḥ | 我為了什麼來到阿蘭若？

tena evaṃ mīmāṃsayitavyaṃ | 他應該這樣的思惟。

bhayabhīto 'smy aham araṇyam āgataḥ | 是怖畏，我來到阿蘭若。

kuto bhayabhītaḥ | 怖畏什麼？

saṃgaṇikā-bhayabhītaḥ | saṃsarga-bhayabhīto rāga-dveṣa-moha-bhayabhīto māna-mada-mrakṣa-paridāha-bhayabhīto lobha-īrṣyā-mātsarya-bhayabhītaḥ rūpa-śabda-gandha-rasa-sparṣṭavya-bhayabhītaḥ | so 'haṃkāra-mamakāra-bhayabhītaḥ | auddhatya-vicikitsā-bhayabhītaḥ | skandha-māra-bhayabhītaḥ | kleśa-māra-bhayabhīto | 1)謂處眾憒閙怖、2)相聚怖、3)貪瞋癡怖、4)憍慢覆燒惱怖、5)慳嫉財利怖、6)色聲香味觸怖。7)我行我所行怖、8)掉舉疑怖、9)蘊魔怖、10)煩惱魔怖。

mṛtyu-māra-bhayabhīto | devaputra-māra-bhayabhītaḥ | anitye nitya iti viparyāsa-bhayabhīto 'nātmany ātmeti viparyāsa-bhayabhīto 'śucau śucir iti viparyāsa-bhayabhīto | duṣkhe sukham iti viparyāsa-bhayabhītaḥ | citta-mano-vijñāna-bhayabhīto | nivaraṇa-āvaraṇa-paryutthāna-bhayabhītaḥ | satkāya-dṛṣṭi-bhaya-bhītaḥ pāpa-mitra-bhayabhīto | 11)死魔怖、12)天魔怖、13)無常計常顛倒怖、14)無我為我顛倒怖、15)不淨為淨顛倒怖、16)執苦為樂顛倒怖、17)心意識怖、18)起障蓋怖、19)身見怖、20)惡友怖。

lābha-satkāra-bhayabhīto 'kāla-mantra-bhayabhīto 'dṛṣṭe dṛṣṭam iti bhayabhīto 'śrute śrutam iti bhayabhīto 'mate matam iti bhayabhīto 'vijñāte vijñātam iti bhayabhīto 'śramaṇe śramaṇa-mada-bhayabhīto 'nyonya-vidveṣaṇa-bhayabhītaḥ kāma-dhātu-rūpadhātv-arūpyadhātu-bhayabhītaḥ sarvabhava-gaty-upapatti-bhayabhīto niraya-tiryagyoni-pitṛ-viṣaya-bhayabhītaḥ saṃkṣepeṇa sarvebhyo 'kuśalebhyo manasikārebhyo bhayabhī ta ebhyo hy aham evaṃrūpebhyo bhaya-bhairavebhyo bhīto 'raṇya-āvāsam upagataḥ || 21)名聞利養怖、22)不合適的談話怖、23)不見言見怖、24)不聞言聞怖、25)不覺言覺怖、26)不知言知怖、27)沙門垢穢怖、28)互相瞋忿怖、29)三界怖、30)諸有趣生怖、31)三惡道怖。總略一切不善作意怖。因為這些種類的惡怖畏，我來到阿蘭若住。

12. pe || punar aparaṃ gṛhapate pravrajitena bodhisatvenāraṇyavāsasthitena bhītena vā trastena vā evaṃ śikṣitavyaṃ | yāni kānicid bhayāny utpadyante sarvāṇi tāny ātmagrāhata utpadyante || pe || sacet punar aham araṇye prativasan nātmagrāhaṃ parityajeyaṃ nātmābhiniveśaṃ nātmaparigrahaṃ nātmanidānaṃ nātmatṛṣṇāṃ nātmasaṃjñāṃ nātmavādopādānaṃ nātmadṛṣṭiṃ nātmādhiṣṭhānaṃ nātmaparikalpanāṃ nātmarakṣāṃ parityajeyaṃ | nirarthako me 'raṇyavāsaḥ syād | api tu khalu punar gṛhapate nāsty ātmasaṃjñino 'raṇyavāso | nāsti parasaṃjñinaḥ || pe || araṇyavāso nāma gṛhapate ucyate sarvadharmeṣv asaṃbhavavāsaḥ sarvadharmeṣv asaṃgavāsaḥ ||

[英譯] Moreover, householder, when the Bodhisatva has left the world and settled in the forest, if he feel fear or terror, this is how he must school himself : Whatever fears may arise, they all arise from self-seeking. . . . But if when dwelling in the forest I should not renounce all clinging to self, nor belief in self, the notion of self, the feeling of a self, nor thirst for self, nor idea of self, nor the assertion of individuality, nor the heresy of self, [199] nor resting on a self, nor imagination of a self, nor protecting the self ; useless would be my forest life. Moreover indeed, householder, life in the forest is not for him who has the idea of self or of others. . . Dwelling in the forest, householder, is a dwelling apart from all things, without the company of all things.' ...

[法護譯] 乃至復次長者！出家菩薩住阿蘭若，當如是學。若怖生時，一切皆由我執所起。以要言之，復次住阿蘭若遠離我執，則無我、無我所、無我相、無我愛、無我想、無我見，不為我所持、不為我所計，捨離於我，不為守護住阿蘭若，此非利益。復次長者！住空閑者，無己想、無他想，若於諸法無說則於諸法無雜。

[參考] 郁迦羅越問菩薩行經，西晉月支國三藏竺法護譯，閑居品第八

一切諸恐用受我故，住於吾、著於我，污染於身愛，著我起於我，有我想、有吾見，謂有身、念於我，用護我身來至閑居。欲斷我受用、護吾無因緣，當令我在閑居得等義無畏。在閑居者無我想、在閑居者無他人想、在閑居者無得想、在閑居者無自見身跡也。在閑居者無有求住想、在閑居者無有泥洹想，何況當有婬塵想？所以名為閑居。於一切法無所住，哀護居三界者一切畏想，無有習居想，於色聲香味細滑無所居想。一切三昧無有諍亂居，調定其意寂定居，棄諸重擔，所居無懼，超越諸界。已度使水，於諸有無所居、於賢聖行無念居、一心知止足居、在草褥居，深入慧居，精進、一心居、戒居。斷諸縛著牢獄，為解脫居、空無想無願居；得三脫門，調柔無所去居；意觀十二因緣所作已辦居，入於寂定。

pe || punar aparaṃ gṛhapate pravrajitena bodhisatvena araṇya-vāsa-sthitena bhītena vā trastena vā evaṃ śikṣitavyaṃ | 乃至，復次，長者！出家菩薩住阿蘭若，或害怕，或恐怖，當如是學。

yāni kānicid bhayāny utpadyante sarvāṇi tāny ātmagrāhata utpadyante ||

若任何的怖畏生起，則彼一切皆由我執所起。

pe || sacet punar aham araṇye prativasan na ātma-grāhaṃ parityajeyaṃ na ātma-abhiniveśaṃ na ātma-parigrahaṃ na ātma-nidānaṃ na ātma-tṛṣṇāṃ na ātma-saṃjñāṃ na ātma-vāda-upādānaṃ na ātma-dṛṣṭiṃ na ātma-adhiṣṭhānaṃ na ātma-parikalpanāṃ na ātma-rakṣāṃ parityajeyaṃ | 以要言之，復次，如果當我住在阿蘭若的時候，1)不遠離我執，2)不遠離我著，3)不遠離我的認知，4)不遠離我的來源，5)不遠離我愛，6)不遠離我想，7)不遠離我語取，8)不遠離我見，9)不遠離依於我，10)不遠離我的想像，11)不遠離保護我。

nirarthako me 'raṇyavāsaḥ syād | 這樣的話，我住在阿蘭若，一點用處也沒有。

api tu khalu punar gṛhapate na asty ātmasaṃjñino 'raṇyavāso | na asti parasaṃjñinaḥ || 復次，長者！在森林的生活的人，不是有我想的人，不是有他想的人。

pe || araṇyavāso nāma gṛhapate ucyate sarva-dharmeṣv asaṃbhava-vāsaḥ sarva-dharmeṣv asaṃga-vāsaḥ || 乃至，長者！於阿蘭若住這個名稱，這樣被稱呼，意思就是於一切法，遠離而住。於一切法，無有陪伴而住。

13. pe || tad yathā gṛhapate 'raṇye tṛṇagulmauṣadhivanaḥpatayaḥ prativasanto na bibhyati nottrasyanti na saṃtrasyanti na saṃtrāsam āpadyante | evam eva gṛhapate pravrajitena bodhisatvenāraṇye viharatā tṛṇagulmauṣadhivanaḥpatikāṣṭhakuḍyavad ātmapratibhāsavat saṃjñā kāye utpādayitavyā | māyāsamatā cittasyotpādayitavyā | ko 'tra bibheti | ko 'sminn uttrasyati |tena bhayabhītena vā trastena vā evaṃ yoniśaḥ kāya upaparīkṣitavyaḥ | nāsty atra kāye ātmā vā satvo vā jīvo vā poṣo vā pudgalo vā manujo vā mānavo vā | abhūtaparikalpa eṣa yad uta bhayaṃ nāma | sa mayābhūtaparikalpo na parikalpayitavyaḥ | tena yathāraṇye tṛṇagulmauṣadhivanaḥpatayaḥ prativasanti amamā aparigrahāḥ | evam evāmamenāparigraheṇāraṇyam eva sarvadharmā iti jñātvā upasampadya vihartavyaṃ | tat kasya hetoḥ | raṇachedo 'raṇyavāso 'mamo 'parigrahaḥ ||

[英譯] As, householder, the herbs and bushes, the plants and trees growing in the forest fear not nor are afraid or terrified, and fall not into panic ; so, house-holder, the Bodhisatva dwelling in the forest must regard his body as like to the herbs and bushes, plants and trees, like wood, like plaster on a wall, like an apparition ; he must realize that all is illusion. Who fears hell ? who is afraid ? If he fears or is afraid, he must thus thoroughly meditate on his body : In the body is no self, no being, no living one, no man, or person, or human being, or human creature, fear is an illusion of what is not. I must not yield to this illusion of what is not. Therefore as herbs and bushes, plants and trees grow in the forest without sense of self or possession, so I must dwell in the forest without a sense of self, without a sense of possession, recognizing and realizing that all things are like the forest. " And why so ? The forest life is without pleasure, without sense of self or possession.' . . .

[法護譯] 以要言之，長者！譬如阿蘭若處藥草樹林不驚不怖不畏，亦無驚懾毛豎。此出家菩薩住阿蘭若行亦復如是，於身發起藥草樹林牆壁瓦礫之想，心如幻化所生，何有分別及有怖畏驚懾毛豎？如是深心於身觀察，是身無有，我、人、眾生、壽者、養者、意生、儒童，虛妄遍計。此怖畏者但有假名，虛妄遍計不應分別。如彼阿蘭若處藥草樹林，無有主宰亦無攝屬，此阿蘭若無有攝屬亦復如是。於一切法如是知已，應起是行。所以者何？住空閑者猶若強屍，無有主宰亦無攝屬。

[參考] 郁迦羅越問菩薩行經，西晉月支國三藏竺法護譯，閑居品第八

譬如，長者！山澤有樹、草木，野牛、象、馬不恐不怖。如是，長者！出家菩薩在閑居行，視其身如草木，無毛髮之想。見身如是，當精進行、不當起我想，便無恐懼。觀其身空：是身無我、無人、無壽、無命。從心有恐，諸眾庶人用愛欲故當有畏懼，我以離念當為善想。譬如山澤中草木，野牛不恐不怖；見一切法皆他人許，在空閑居當如是。所以者何？在閑居者斷諸想，離婬、嫉、諸染污；在閑居者為如他，無我、無所受，出家菩薩在閑居行當作是學。在閑居者當柔軟守護戒品；在閑居者和順定品；在閑居者懷來智慧品；在閑居者懷來解脫品；在閑居者住於度知見品；在閑居者愛護佛法品；在閑居者斷十二使；在閑居者念正願；在閑居者於諸法品為等；在閑居者不作疆界；在閑居者已脫諸入；在閑居者心不畏佛道；在閑居者於空無所觀取；在閑居者於法無所懷；在閑居者本有善德、名聞；在閑居者佛所稱譽，諸賢聖亦習閑居；在閑居者脫於愛欲，為有差特，入於一切智。

復次，長者！在閑居菩薩以少少事故具足六度無極。所以者何？在閑居行不惜身命，是為布施度無極；知止足，寂定住，起於三專，是為戒度無極；無害心，慈遍於一切，忍於一切智，不墮餘道，是為忍辱度無極；念言：終不捨此空閑，得忍已乃捨。是為精進度無極；得於禪，不著我，起諸德本，是為一心度無極；如心所念，身行如是，於道亦然，無所念，是為智慧度無極。

pe || tad yathā gṛhapate 'raṇye tṛṇa-gulma-auṣadhi-vanaspatayaḥ prativasanto na bibhyati na uttrasyanti na saṃtrasyanti na saṃtrāsam āpadyante | 以要言之，長者！譬如生長在阿蘭若處，草、叢、藥、樹林，不怖、不驚、不畏，亦無驚懾毛豎。

evam eva gṛhapate pravrajitena bodhisatvena araṇye viharatā tṛṇa-gulma-auṣadhi-vanaspati-kāṣṭha-kuḍyavad ātma-pratibhāsavat saṃjñā kāye utpādayitavyā | 長者！出家菩薩住阿蘭若行亦復如是，於身發起如草、叢、藥、樹林、木、牆壁、幻影之想。

māyā-samatā cittasya utpādayitavyā | ko 'tra bibheti | ko 'sminn uttrasyati |

他的心生起這個認知：幻平等性（全部都是幻影）。在這裡，誰怖畏？誰驚恐？

tena bhaya-bhītena vā trastena vā evaṃ yoniśaḥ kāya upaparīkṣitavyaḥ |

如果他怖畏，或驚恐，他必須如是徹底地觀察於身：

na asty atra kāye ātmā vā satvo vā jīvo vā poṣo vā pudgalo vā manujo vā mānavo vā | abhūta-parikalpa eṣa yad uta bhayaṃ nāma | 在這個身體中，無有我，或眾生，或壽者，或養者，或人，或意生，或儒童。事實上，怖畏是虛妄遍計。

sa mayā abhūta-parikalpo na parikalpayitavyaḥ | 我不應該分別這種虛妄遍計。

tena yathā araṇye tṛṇa-gulma-auṣadhi-vanaspatayaḥ prativasanti amamā aparigrahāḥ | 因此，如生長於阿蘭若處，草、叢、藥、樹林，無有主宰，亦無攝屬。

evam eva amamena aparigraheṇa araṇyam eva sarvadharmā iti jñātvā upasampadya vihartavyaṃ | tat kasya hetoḥ | raṇa-chedo 'raṇya-vāso 'mamo 'parigrahaḥ ||

我住在阿蘭若無有主宰，亦無攝屬，亦復如是。已經知道、了解：一切法如同阿蘭若。所以者何？於阿蘭若住者，無諍（享樂），無有主宰，亦無攝屬。

14. pe || punar aparaṃ gṛhapate pravrajitena bodhisatvena buddhānujñāto 'raṇyavāsa iti jñātvāraṇye vastavyaṃ | atra hi śukladharmaparipūrir bhavati | upastabdhakuśalamūlaḥ paścādgrāmanagaranigamarāṣṭrarājadhānīṣv avatīrya dharmaṃ deśayiṣyāmi || pe || sacet punar gṛhapate pravrajito bodhisatva uddeśasvādhyāyārthaṃ gaṇam avatarati | tena tatra sagauraveṇa bhavitavyaṃ sapratīsenācāryopādhyāyeṣu sthaviramadhyanavakeṣu bhikṣuṣu pradakṣiṇabhavitavyam annalasena svayaṃkāriṇāparopatāpinā na ca tenopasthānagurukeṇa bhavitavyaṃ | evaṃ cānenopaparīkṣitavyaṃ | tathāgato 'py arhan samyaksaṃbuddhaḥ sadevasya lokasya samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ pūjito dakṣiṇīyaḥ sarvasatvānāṃ | so 'pi tāvan na kasyacit sakāśād upasthānaṃ svīkaroti | kiṃ punar asmābhir aśikṣitaiḥ śikṣitukāmaiḥ | api tu vayam eva sarvasatvānām upasthāyakā bhaviṣyāmaḥ | vayam eva pareṣām upasthānaparicaryāṃ kariṣyāmo na ca punaḥ kasyacit sakāśād upasthānaparicaryāṃ svīkariṣyāmaḥ | tat kasya hetoḥ | upasthānagurukasya hi gṛhapate bhikṣor guṇadharmānugraho naśyati | yeṣāṃ ca saṃgrahaṃ karoti teṣām evaṃ bhavati | upasthānahetor eṣo 'smākaṃ saṃgrahaṃ karoti ||

[英譯] Moreover, householder, the Bodhisatva who has left the world must reflect that the forest life was ordained by the Buddha, and therefore he must live in the forest ; for thus there is the fulfilment of the pure Law. When the root of good is established, I will descend into village and town and market-town, kingdom and capital, and preach the Law.' . . . But if, householder, the Bodhisatva who has left the world goes amongst the multitude for the purpose of preaching or recitation, he must be respectful and courteous to teachers and preceptors, he must show respect to Brethren old and young and middle-aged, he must be diligent, self-helping, doing no hurt to others, and he must not be exacting in service ; and thus he must reflect : ' The Tathagata also, the saintly and supreme Buddha, [200] was worshipped of the universe, including all the worlds of the gods, Maras and Brahma, of all creation with ascetics and brahmans, was to be revered of all beings ; yet even he did not claim observance from any one ; how much more we unlearned, but only eager to learn ! nay, shall we not be the servants of all beings ? shall not we also be busy about the service of others, and not claim observance from any one ? ' And why so ? If, householder, a Brother is exacting in service, his acquisition of virtuous qualities is hindered ; and those whom he wins to himself think thus of him : This man wins us to get our service.'

[法護譯] 乃至復次長者！出家菩薩如住空閑，於此知已，依佛所說住阿蘭若，即得圓滿白法、深植善根，然後出詣聚落國邑，入於王宮而為說法。復次長者！出家菩薩讀誦演說解其義趣，入彼眾中而得恭敬親近和尚阿闍梨及耆舊中，而新學比丘亦應尊敬亦無懈怠，悉自營辦無令他惱，亦應勿使尊重承事。當如是觀察。又如來、應、等正覺，為諸天人魔梵沙門婆羅門及諸眾生尊重供養，乃至諸有所作悉自營辦不怖承事，況復我今欲求無學。如是承事一切眾生。若我承事於他一切供給，則我諸有所作悉自成辦，不復悕求承事供給。所以者何？長者！此尊重承事者，於比丘功德法中攝取毀犯。造此攝取者，因得承事故，我勿由是法造此攝取。

[參考] 郁迦羅越問菩薩行經，西晉月支國三藏竺法護譯，閑居品第八

長者！在閑居菩薩有四事法。何等為四？一者、菩薩於是得多智，二者、巧能分別決諸法律，三者、了諸德本，四者、以是博智知，一心精進，住於空閑，是為四。復次，長者！菩薩若多婬塵、不習於塵，爾乃住閑居，不著於塵、不受於欲，如所聞法則能奉行。復次，長者！菩薩得五神通，為諸天、龍、鬼、神、揵沓惒說法，在閑居當如是。復次，長者！菩薩當學佛法智，然後乃在空閑；用是故，得具足一切諸善本；然後持是德本入諸郡國、縣邑，以義度人民。菩薩若欲諷誦經道，故來下審恭敬奉事師和上——長、幼、中年——稽首為禮，不當懈怠，於事當精進、不當不恭敬奉事。當作是念言：如來、無所著、等正覺為諸天、龍、鬼、神、揵沓惒所奉事，阿須倫、迦留羅、真陀羅、摩睺勒所奉事，為諸釋梵四王、人非人所恭敬，於世為最尊，令一切安隱。佛不自為身求供養，人自來供養。何況我等未有所知方欲學耳，反欲從他人求供養？我當奉事一切人。所以者何？比丘貪求供養減其法德。所以者何？為他人以法施，心當念言：以供養故來奉事我，不以法故。以自有信心來供養想施，其福不大。

pe || punar aparaṃ gṛhapate pravrajitena bodhisatvena buddha-anujñāto 'raṇya-vāsa iti jñātvā araṇye vastavyaṃ | atra hi śukla-dharma-paripūrir bhavati |

乃至，復次，長者！出家菩薩已經知道：住阿蘭若是為佛所允許。因此，他應該住在阿蘭若。因為，在這裡，能圓滿白法。

upastabdha-kuśala-mūlaḥ paścād grāma-nagara-nigama-rāṣṭra-rāja-dhānīṣv avatīrya dharmaṃ deśayiṣyāmi || 已經建立善根，我將進入聚落、城市、市鎮、國土、首都，說法。

pe || sacet punar gṛhapate pravrajito bodhisatva uddeśa-svādhyāya-arthaṃ gaṇam avatarati | 乃至，復次，長者！如果出家菩薩，為了演說、讀誦，進入群眾。

tena tatra sagauraveṇa bhavitavyaṃ sapratīsena ācārya-upādhyāyeṣu sthavira-madhya-navakeṣu bhikṣuṣu pradakṣiṇa-bhavitavyam analasena svayaṃ-kāriṇā apara-upatāpinā na ca tena upasthāna-gurukeṇa bhavitavyaṃ | 他應該恭敬、有禮，對於阿闍梨、和尚，對於耆舊、中年、新學比丘，亦應尊敬，亦無懈怠，悉自營辦，無令他惱，於服侍不應苛求。

evaṃ ca anena upaparīkṣitavyaṃ | tathāgato 'py arhan samyaksaṃbuddhaḥ sadevasya lokasya samārakasya sabrahmakasya saśramaṇa-brāhmaṇikāyāḥ prajāyāḥ pūjito dakṣiṇīyaḥ sarva-satvānāṃ | 當如是觀察：如來、應供、等正覺，為諸天人、魔、梵、沙門、婆羅門所供養，為一切眾生所尊重。

so 'pi tāvan na kasyacit sakāśād upasthānaṃ svīkaroti | kiṃ punar asmābhir aśikṣitaiḥ śikṣitu-kāmaiḥ | 甚至，佛沒有向任何人要求服侍。更何況我們未有所知，正想要學習。

api tu vayam eva sarvasatvānām upasthāyakā bhaviṣyāmaḥ | vayam eva pareṣām upasthāna-paricaryāṃ kariṣyāmo na ca punaḥ kasyacit sakāśād upasthāna-paricaryāṃ svīkariṣyāmaḥ | 反而，我們將要服侍一切人。我們將要從事於服侍他人，而且我們將不向任何人要求服侍。

tat kasya hetoḥ | upasthāna-gurukasya hi gṛhapate bhikṣor guṇa-dharma-anugraho naśyati | 這是什麼原因呢？因為，長者！於服侍苛求的比丘，他得到的功德法會失去。

yeṣāṃ ca saṃgrahaṃ karoti teṣām evaṃ bhavati | upasthāna-hetor eṣo 'smākaṃ saṃgrahaṃ karoti || 又若攝取這些人，則他們會這樣想：為得到我們的服侍，這個人攝取我們。

15. punar atraivāha | sacet punar gṛhapate āraṇyako bodhisatvo dharmaśravaṇārthika ācāryopādhyāyadarśanārthiko vā glānaparipṛcchako vā grāmāntikaṃ śayanāsanam āgacchet tena sāyam āgamanāya prakramaṇāya ca cittam utpādayitavyaṃ | sacet punar asya parapratibaddha uddeśaḥ svādhyāyo vā tena vihāre prativasatāraṇyapravaṇacittena bhavitavyaṃ | eṣa eva tasyāraṇyavāso yat sarvavastuṣv araṇyasaṃjñā dharmaparyeṣṭyā cātṛpteti ||

[英譯] 'Again in the same work he says :' But, householder, if the Bodhisatva who dwells in the forest, desirous of hearing the Law, desirous of the preaching of teachers and preceptors, or to visit the sick, should go to a place of sitting or sleeping near a village, he must make up his mind to return back again in the evening. If, again, the preaching or recitation depends on others, he must keep a cave-and-forest mind, as when he dwells in his hermitage. That is true forest life when in everything is the idea of the forest, meditation on the Law, ardour.'

[法護譯] 彼經又說：復次長者！彼阿蘭若菩薩法，若見若聞和尚阿闍梨疾病者，雖處逈野應往問訊，謂若旦時詣彼。應發是心：設復為他所請讀誦解說，令住僧坊者如阿蘭若心勿受著。如是住阿蘭若，求法無厭，於一切事皆空閑想。

[參考] 1)郁迦羅越問菩薩行經，西晉月支國三藏竺法護譯，止足品第七

假使詣法會，若師和上及問訊病者到精舍，適自身行，身心當俱往。若行受學諷誦經者，當解諸慧，於精舍房處於閑居思惟。所以者何？在閑居者當精進求法，一切所有非我想、一切法為他人想。

2)大寶積經卷第八十二，曹魏三藏法師康僧鎧譯，郁伽長者會第十九

長者！若阿練兒欲聽法故，有和上阿闍梨因緣事故，為問病故至村聚中，當作是念：今夜還去。若為讀誦在房舍住，應作是念：我今故在阿練若處，住阿練兒處與法相應，於一切物無有諍想，於一切法無障礙想，集法無厭。

punar atra eva āha | 彼經又說：

sacet punar gṛhapate āraṇyako bodhisatvo dharma-śravaṇa-arthika ācārya-upādhyāya-darśana-arthiko vā glāna-paripṛcchako vā grāma-antikaṃ śayana-āsanam āgacchet tena sāyam āgamanāya prakramaṇāya ca cittam utpādayitavyaṃ |

復次，長者！如果住阿蘭若的菩薩，想要聞法，或想要見阿闍梨、和尚（希求阿闍梨、和尚的教導），或探望病人，到村莊附近有坐或臥的地方，發這樣的心，晚上回來。

sacet punar asya para-pratibaddha uddeśaḥ svādhyāyo vā tena vihāre prativasatā araṇya-pravaṇa-cittena bhavitavyaṃ | 又，如果為他所請解說，或讀誦，而住在僧坊時，他的心應該傾向於阿蘭若。

eṣa eva tasya araṇya-vāso yat sarva-vastuṣv araṇya-saṃjñā dharma-paryeṣṭyā ca atṛptā iti || 這確實是住阿蘭若，若於一切事皆空閑想，而且求法無厭。

16. āryaratnarāśisūtre 'py uktaṃ | yadi punar asya tatrāraṇyāyatane viharato 'prāptaphalapṛthagjanasya vyāḍamṛgā āgaccheyuḥ | tena tatra na bhayaṃ na trāsa utpādayitavyaḥ | evaṃ ca cittam utpādayitavyaṃ | pūrvam evāham utsṛṣṭakāyajīvito 'raṇyavāsam upagato | na mayātra bhetavyaṃ | nottrasitavyaṃ | api tu maitrīm utpādayitvā doṣaṃ vivarjayiṣyāmi bhayam apanayiṣyāmi | yady evam api kṛtvā te vyāḍamṛgā māṃ jīvitād vyaparopya bhuñjīran | tena mayaivaṃ cittam utpādayitavyaṃ | lābhā me sulabdhā yasya me 'sārāt kāyāt sāram ādattaṃ bhaviṣyati | na punar ime vyāḍamṛgāḥ śakyā mayāmiṣeṇa toṣayituṃ mama māṃsaṃ bhakṣayitvā sukhasparśaṃ vihariṣyanti ||

[英譯] In the holy ratnarāśisūtra it is written : " And if again, as he dwells in his place in the forest when yet a worldling that has not attained fruition, noisome beasts should appear, he should feel no fear, no terror, but this should be his thought : 'I have already renounced the life of the body and come into the forest ; I must not fear here, nor be terrified ; nay, I will have pity and put away hatred, and keep fear away. And if even so these noisome beasts should deprive me of life and devour me, I must reflect : It will be great gain to me if substance shall be taken from my unsubstantial body ; but these noisome beasts, since I cannot find meat to please them with, will eat my flesh and enjoy themselves. . . .'

[法護譯] 《寶積經》云：復次阿蘭若行，若諸異生未得果者，見虎狼至勿生驚怖，當發是心：我本詣此阿蘭若處，已捨身命，不應驚畏。為起慈心，遠離過失使無怖懼。又若虎狼斷我命根、噉我身肉，應起是心：我得善利，以不堅身而當獲堅固。若復不能令噉我肉，豈彼虎狼得樂觸耶？

[參考]大寶積經卷第一百一十四，北涼沙門釋道龔譯，寶梁聚會第四十四，阿蘭若比丘品第五

迦葉！阿蘭若比丘行阿蘭若行時，若是凡夫未得沙門果，或時虎狼來至其所，若見不應生畏，作如是念：我本來至阿蘭若處時已捨身命，我不應驚畏，應修慈心離一切惡亦離怖畏。若諸虎狼斷我命根噉我身肉，當生是念，我得大利，以不堅身當得堅身。此諸虎狼我不與食，今噉我肉已身得安樂。迦葉！阿蘭若比丘行阿蘭若法，應如是捨身命。

āryaratnarāśisūtre 'py uktaṃ | 在聖寶積經中也說。

yadi punar asya tatra araṇya-āyatane viharato 'prāpta-phala-pṛthagjanasya vyāḍa-mṛgā āgaccheyuḥ | tena tatra na bhayaṃ na trāsa utpādayitavyaḥ |

復次，如果當他住在阿蘭若地方的時候，是未得果的異生，惡獸可能會出現。不要生起怖畏、驚恐。

evaṃ ca cittam utpādayitavyaṃ | 而應當生起這樣的心：

pūrvam eva aham utsṛṣṭa-kāya-jīvito 'raṇya-vāsam upagato | na mayā atra bhetavyaṃ | na uttrasitavyaṃ | 我本來已捨身命，而來到阿蘭若住，我不應怖畏、驚恐。

api tu maitrīm utpādayitvā doṣaṃ vivarjayiṣyāmi bhayam apanayiṣyāmi |

但是生起慈心之後，我將遠離瞋恚，我將遣除怖畏。

yady evam api kṛtvā te vyāḍa-mṛgā māṃ jīvitād vyaparopya bhuñjīran |

又，如果縱使這樣作之後，這些惡獸可能斷我命根，噉我身肉。

tena mayā evaṃ cittam utpādayitavyaṃ | 我應該生起這樣的心：

lābhā me sulabdhā yasya me 'sārāt kāyāt sāram ādattaṃ bhaviṣyati |

我得善利，因為不堅固身，將會得到堅固。

na punar ime vyāḍa-mṛgāḥ śakyā mayā āmiṣeṇa toṣayituṃ mama māṃsaṃ bhakṣayitvā sukha-sparśaṃ vihariṣyanti || 復次，這些惡獸，我不能找到肉來滿足他們，現在吃完我肉之後，他們將會安樂而住。

17. pe || yadi punas tatrāraṇyāyatane viharato 'manuṣyā upasaṃkramiṣyanti suvarṇā vā durvarṇā vā | tena na tatrānunetavyaṃ na pratihantavyaṃ | yadi pūrvabuddhadarśinyo devatā āraṇyakaṃ bhikṣum upasaṃkramya praśnaṃ paripṛccheyuḥ | tatra tenāraṇyakena bhikṣuṇā yathāśakti yathābalaṃ yathādharmādhigamāya tāsāṃ devatānāṃ dharmo deśayitavyaḥ | yadi punas tāvaṅ gambhīrān praśnān paripṛccheyur yān sa āraṇyako bhikṣur na śaknuyād visarjayituṃ | tena nirmānena bhūtvā vāg bhāṣitavyāśikṣito na paribhavitavyaḥ | yuñjiṣyāmi ghaṭiṣye buddhaśāsane | bhaviṣyati sa kālaḥ sa samayo yadādhigatān dharmān śrutvā sarvakathāṃ visarjayiṣyāmi | api tu pratibhātu te | vayaṃ dhārmaśravaṇikā iti ||

[英譯] If again while he dwells in that forest place demons shall approach, of good colour or of bad colour, he is neither to conciliate them nor to attack them. If the deities who have seen the former Buddhas visit this forest Brother, [201] and ask him a question, then that forest Brother is to preach the Law to those deities according to his strength and ability so that they may understand it. If again they should put profound questions, which that forest Brother should not be able to solve, he must not be proud, but he must say, ' I am not learned ; I will meditate, I will strive in the Buddha's salvation ; a time and a season shall come when I shall have heard and learnt all the Law, and shall solve every question.' They say : Well, may it become clear to you ; we are eager to hear the Law.' . . .

[法護譯] 以要言之，復次阿蘭若行，有非人來，若美若醜，不應愛樂亦勿損害。若有往昔見佛諸天來此阿蘭若比丘所起諸問難時，彼比丘如力所能隨所學法為諸天說。又若有深問難時，阿蘭若比丘或未能答而不生恭敬者，應語彼言：我今未得無學。若我當勤佛教，時聞法已盡能通解答一切問。我今唯能得聞是法。

[參考]大寶積經卷第一百一十四，北涼沙門釋道龔譯，寶梁聚會第四十四，阿蘭若比丘品第五

迦葉！阿蘭若比丘行阿蘭若法，若有非人或作好色、或作惡色來至其所，於此非人不生愛心，不生瞋心。迦葉！或有曾見佛諸天來，至阿蘭若所作諸問難。問難已，阿蘭若比丘隨力所能隨所學法為諸天說。或時諸天有深問難，阿蘭若比丘若不能答，不應生於憍慢之心，應作是言：我不多聞，汝莫輕我。我今當勤修學佛法，或時我得通佛法已，能一切答。又應勸請諸天：汝等今當為我說法，我當聽受。又應如是報謝言：願勿嫌也。

pe || yadi punas tatra araṇya-āyatane viharato 'manuṣyā upasaṃkramiṣyanti suvarṇā vā durvarṇā vā | tena na tatra anunetavyaṃ na pratihantavyaṃ | 以要言之，復次，如果當他住在阿蘭若地方的時候，將有非人來，或美或醜。不必安撫，亦不必攻擊他們。

yadi pūrva-buddha-darśinyo devatā āraṇyakaṃ bhikṣum upasaṃkramya praśnaṃ paripṛccheyuḥ | tatra tena araṇyakena bhikṣuṇā yathā-śakti yathā-balaṃ yathā-dharma-adhigamāya tāsāṃ devatānāṃ dharmo deśayitavyaḥ | 如果有往昔見過佛的諸天，來拜訪阿蘭若比丘，問他問題。那位阿蘭若比丘，隨力所能，隨所學法，應該為諸天說法。

yadi punas tāvaṅ gambhīrān praśnān paripṛccheyur yān sa āraṇyako bhikṣur na śaknuyād visarjayituṃ | 又，如果諸天可能問到深的問題，阿蘭若比丘不能回答。

tena nirmānena bhūtvā vāg bhāṣitavyā aśikṣito na paribhavitavyaḥ |

他不憍慢，而應該說這個話：我未得無學。

yuñjiṣyāmi ghaṭiṣye buddha-śāsane | 我將會專注、勤學佛法。

bhaviṣyati sa kālaḥ sa samayo yadā adhigatān dharmān śrutvā sarva-kathāṃ visarjayiṣyāmi | 這個時間將會到來，當我聞法之後，已通達一切法之後，將來能解答一切問題。

api tu pratibhātu te | vayaṃ dhārma-śravaṇikā iti ||

諸天說：願你能明了（佛法），我們渴望聽法。

18. pe || tena tatrāraṇyāyatane prativasatā tṛṇagulmauṣadhivanaḥpatīnāṃ nimittaṃ grahītavyaṃ | katham ete bhavanti | yathaiṣāṃ bhāvanām asvāmikānām amamānām aparigrahāṇām evaṃ niśceṣṭānāṃ nirvyāpārāṇāṃ bhavaty utpādo bhaṅgaś ca | na caiṣāṃ kaścid utpādayitā | na nirodhayitā | evam evāyaṃ kāyas tṛṇakāṣṭhakuḍyapratibhāsopamo 'svāmiko 'mamo 'parigraho niśceṣṭo nirvyāpāro hetupratyayayuktyā utpadyate | hetupratyayavaikalyān nirudhyate | na punar atra kaścid dharmaḥ paramārthata utpadyate vā nirudhyate veti ||

[英譯] Then as he dwells in his forest place he must take the image of the herbs and bushes, plants and great trees : ' How do these come to be ? As these, without being or sense of ownership, without sense of self, or possession, not moving, without business, spring up and decay, and there is none that makes them spring up, or destroys them ; so this body, that resembles a herb or wood or plaster, with no sense of ownership, no sense of self, or possession, not moving, without business, by a chain of causation springs up, by the defect of this chain of causation is destroyed ; and yet there is nothing that really arises or is decayed.'

[法護譯] 乃至總略，若住阿蘭若處藥草樹林，尚不取著，云何為生、何等為滅？如是觀察，是身無我、無主宰、無作者、無受者，誰生誰滅？畢竟無有生滅之者。是身亦復如是，譬若草木牆壁瓦礫，無我、無主宰、無作者、無受者，因緣和合故即生，因緣離散故即滅。復次於勝義中無有一法是生是滅。

[參考]大寶積經卷第一百一十四，北涼沙門釋道龔譯，寶梁聚會第四十四，阿蘭若比丘品第五

復次迦葉！阿蘭若比丘行阿蘭若法，善修阿蘭若想。猶如草木瓦石無主無我亦無所屬，此身亦爾，無我無命無人無眾生無諍訟，此法皆從緣合而生。於此法中若善思惟，我當得斷一切諸見，常應思惟空無相無作法。迦葉！阿蘭若比丘行阿蘭若法時，若草藥草及諸樹林，云何和合？云何散滅？如此外物，無主無我無有我所亦無諍訟，自生自滅無生滅者。迦葉！如草木瓦石無我無主亦無所屬，此身亦爾，無我無命無人無眾生無諍訟，從眾緣生緣離則滅，此如實中無有一法若生若滅。

pe || tena tatra araṇya-āyatane prativasatā tṛṇa-gulma-auṣadhi-vanaspatīnāṃ nimittaṃ grahītavyaṃ | katham ete bhavanti |乃至，他住於阿蘭若處的時候，應該取草、叢、藥、樹林的相：這些如何存在？

yathā eṣāṃ bhāvanām asvāmikānām amamānām aparigrahāṇām evaṃ niśceṣṭānāṃ nirvyāpārāṇāṃ bhavaty utpādo bhaṅgaś ca | na ca eṣāṃ kaścid utpādayitā | na nirodhayitā | 這些存在無主宰、無我所、無攝屬、無動、不忙碌，生起與敗壞。又沒有任何令其生起者，也沒有令其消滅者。

evam eva ayaṃ kāyas tṛṇa-kāṣṭha-kuḍya-pratibhāsa-upamo 'svāmiko 'mamo 'parigraho niśceṣṭo nirvyāpāro hetu-pratyaya-yuktyā utpadyate | hetu-pratyaya-vaikalyān nirudhyate | 這個身體也是這樣，就像草、木、牆壁、灰泥，無主宰、無我所、無攝屬、無動、不忙碌，因為因緣和合，生起。因為因緣離散，消滅。

na punar atra kaścid dharmaḥ paramārthata utpadyate vā nirudhyate vā iti ||

復次，沒有任何法，真實地生起，或被消滅。

19. punaś coktaṃ | tena tatrāraṇyāyatane viharatā evaṃ cittam utpādayitavyaṃ | yady apy aham araṇyam āgata eko 'dvitīyo | na me kaścit sahāyo yo māṃ sukṛtaṃ duṣkṛtaṃ vā codayet | api tu khalu punaḥ santīme devanāgayakṣā buddhāś ca bhagavanto ye mama cittāśayaṃ jānanti | te mama sākṣiṇaḥ | so 'ham ihāraṇyāyatane prativasann akuśalacittasya vaśaṃ gacchāmi | yadi punar aham iyaddūram āgata eko 'dvitīyo 'saṃstabdho 'mamo 'parigrahaḥ kāmavitarkaṃ vā vitarkayeyaṃ | vyāpaādaṃ vihinsāvitarkaṃ vā vitarkayeyam anyaṃ vākuśalavitarkaṃ vitarkayeyaṃ | nirviśeṣo bhaveyaṃ saṃsargasaṃgaṇikābhir etaiḥ satvaiḥ | te ca me devanāgayakṣā visaṃvāditāḥ buddhāś ca bhagavanto 'nnabhirāddhā bhaviṣyantīti ||

iti śikṣāsamuccaye araṇyasaṃvarṇano nāmaikādaśaḥ paricchedaḥ ||

[英譯] And again it is said : " Settled there in the forest thus he must reflect : Even if I have come into the forest, alone, without a fellow, if I have no companion to do well or ill by me, yet there are the gods, nagas, rakshas, and the Blessed Buddhas, who know the intent of my heart. They are my witnesses : shall I dwelling here in this forest place pass into the power of evil thought？ If I who have come so far alone, with no fellow, without support, without sense of ownership or possession, should I think about lust, ruin, or mischief, or any other evil imagination, I should be indistinguishable from the beings who are involved in the world and in society ; then these gods, nagas, and rakshas will be disappointed, and the Blessed Buddhas will be offended.

[法護譯] 彼經又說：復次阿蘭若行，應發是心：然我至此阿蘭若處獨無伴侶，若我所起善作惡作，爾時此有天、龍、藥叉、佛世尊等，知我深心俱為我證。又若住此阿蘭若中，以心不善自在游逸。又若至此極遠之處，獨無伴侶無親近者，無我無取，應如實覺；欲尋、恚尋、害尋及餘不善法尋悉如實覺。若我於此不異其眾樂處有情憒閙中者，即為欺誑天、龍、藥叉、諸佛世尊。若如所作，天、龍、藥叉不為呵厭，諸佛世尊悉皆歡喜。

[參考]大寶積經卷第一百一十四，北涼沙門釋道龔譯，寶梁聚會第四十四，阿蘭若比丘品第五

迦葉！阿蘭若比丘至阿蘭若處已，應如是思惟：我雖至遠處獨無伴侶，若我行善若行不善無人教呵。復作是念：此有諸天龍鬼神、諸佛世尊，知我專心，彼為我證。我今在此行阿蘭若法，我不善心不得自在。若我至此極遠之處，獨無伴侶無親近者無我所有，我今當覺欲覺、恚覺、惱覺，餘不善法亦應當覺。我今不應不異於樂眾者，亦不應不異近聚落人，若如是不異，我即為誑諸天龍鬼神已，諸佛見我亦不歡悅。我今若如阿蘭若法，則諸天龍鬼神不見呵責，諸佛見我即亦歡悅。

punaś ca uktaṃ | 彼經又說：

tena tatra araṇya-āyatane viharatā evaṃ cittam utpādayitavyaṃ |

當他住於阿蘭若地方的時候，應該生起這樣的心：

yady apy aham araṇyam āgata eko 'dvitīyo | na me kaścit sahāyo yo māṃ sukṛtaṃ duṣkṛtaṃ vā codayet | 如果縱使我已來到阿蘭若，獨自無伴。若我行善，若行不善無人教呵。

api tu khalu punaḥ santi ime deva-nāga-yakṣā buddhāś ca bhagavanto ye mama citta-āśayaṃ jānanti | 但是，爾時有諸天、龍、藥叉、佛世尊，知我深心（知道我內心的傾向、意向）。

te mama sākṣiṇaḥ | so 'ham iha araṇya-āyatane prativasann akuśala-cittasya vaśaṃ gacchāmi | 他們是我的證人：當我住在這個阿蘭若地方的時候，我進入不善心的自在嗎？

yadi punar aham iyad dūram āgata eko 'dvitīyo 'saṃstabdho 'mamo 'parigrahaḥ kāma-vitarkaṃ vā vitarkayeyaṃ | vyāpādaṃ vihiṃsā-vitarkaṃ vā vitarkayeyam anyaṃ vā akuśala-vitarkaṃ vitarkayeyaṃ | 又，如果我已來到極遠的地方，獨無伴侶，無支持者，無我所、無攝取，我可能想到欲尋，或恚尋，或害尋，或其餘不善法尋。

nirviśeṣo bhaveyaṃ saṃsarga-saṃgaṇikābhir etaiḥ satvaiḥ |

我可能與這些樂於憒閙、群聚的人沒有不同

te ca me deva-nāga-yakṣā visaṃvāditāḥ buddhāś ca bhagavanto 'nabhirāddhā bhaviṣyanti iti || 那麼，這些天、龍、藥叉，將對我失望。而且，諸佛世尊，將對我不歡悅。

iti śikṣāsamuccaye araṇyasaṃvarṇano nāmaikādaśaḥ paricchedaḥ ||

[XII. cittaparikarma]治心品第十二(禪定波羅蜜多附)

cittaparikarma dvādaśaḥ paricchedaḥ ||

1. tad evam araṇye vasan samādhānāya yujyate || uktaṃ hi bhagavatyāṃ | sa teṣām eva satvānām arthāya dhyānapāramitāyāṃ carann avikṣiptacitto bhavati | tat kasya hetoḥ | tathā hy asyaivaṃ bhavati | laukikī dhyānopapattir api tāvad vikṣiptacittasya durlabhā | kaḥ punar vādo 'nnuttarā samyaksaṃbodhiḥ | tasmān mayāvikṣiptacittena bhavitavyam | yāvann annuttarāṃ samyaksaṃbodhim abhisaṃbuddheyam iti ||

[英譯] While thus dwelling in the forest he applies his mind to contemplation. For it is said in the Bhagavati : "He walking in the Perfecion of Contemplation for the good of those beings avoids distraction of thought. And why so ? Because this is his reflexion. 'Even worldly meditation is hard to accomplish with a distracted thought ; how much more the incomparable supreme wisdom ! Therefore I must not be distracted in thought until I shall attain the incomparable supreme wisdom.'

[法護譯] 論曰：於此阿蘭若修是禪定，如《般若經》云：修此禪定波羅蜜多者，得心不散亂，利諸眾生。所以者何？起世間定彼尚亦然，乃至心散亂者皆不可得，況復阿耨多羅三藐三菩提。是故得心不散亂，乃至成證阿耨多羅三藐三菩提果。

[參考]大般若波羅蜜多經卷第三百五十一，三藏法師玄奘奉 詔譯，初分多問不二品第六十一之一

善現！是菩薩摩訶薩為諸有情修諸勝定，乃至無上正等菩提，終不發起貪、瞋、癡等散亂之心。所以者何？是菩薩摩訶薩恒作是念：若我發起貪俱行心、瞋俱行心、癡俱行心及於餘事散亂之心，則不能成饒益他事，亦不能得所求無上正等菩提。善現！是菩薩摩訶薩由此觀察，修行靜慮波羅蜜多速得圓滿，疾證無上正等菩提。

tad evam araṇye vasan samādhānāya yujyate ||當如是住在阿蘭若的時候，專注於禪定。

uktaṃ hi bhagavatyāṃ | 如在般若經中說。

sa teṣām eva satvānām arthāya dhyāna-pāramitāyāṃ carann avikṣipta-citto bhavati | 他惟獨為了那些眾生的利益，當行於禪定波羅蜜多的時候，心不散亂。

tat kasya hetoḥ | tathā hy asya evaṃ bhavati | laukikī dhyāna-upapattir api tāvad vikṣipta-cittasya durlabhā | kaḥ punar vādo 'nuttarā samyaksaṃbodhiḥ |

所以者何？因為，他這樣思惟：以散亂心，連世間定都很難成就。更何況說到阿耨多羅三藐三菩提！

tasmān mayā avikṣipta-cittena bhavitavyam | yāvann anuttarāṃ samyaksaṃbodhim abhisaṃbuddheyam iti || 因此，我必須令心不散亂。乃至成證阿耨多羅三藐三菩提。

2. punar asyām uktaṃ | punar aparaṃ subhūte bodhisatvo mahāsatvaḥ prathamacittotpādam upādāya dhyānapāramitāyāṃ caran sarvākārajñatāpratisaṃyuktair manasikārair dhyānaṃ samāpadyate | sa cakṣuṣā rūpāṇi dṛṣṭvā na nimittagrāhī bhavati nānuvyañjanagrāhī | yato 'dhikaraṇam asya cakṣurindriyeṇāsaṃvarasaṃvṛtasya viharato 'bhidhyādaurmanasye anye vā pāpakā akuśalā dharmāś cittam anuprāpnuyuḥ | teṣāṃ saṃvarāya pratipadyate | rakṣati cakṣurindriyam | evaṃ śrotreṇa śabdān śrutvā | ghrāṇena gandhān ghrātvā | jihvayā rasān āsvādya | kāyena spraṣṭavyāni spṛṣṭvā | manasā dharmān vijñāya na nimittagrāhī bhavati | nānuvyañjanagrāhī | yato 'dhikaraṇam asya mana indriyeṇāsaṃvarasaṃvṛtasya pāpakāś cittam anuprāpnuyuḥ | teṣāṃ saṃvarāya pratipadyate | rakṣati mana indriyaṃ | sa gacchann api tiṣṭhann api niṣaṇṇo 'pi śayāno 'pi bhāṣamāṇo 'pi samāhitāvasthām asamāhitāvasthāṃ na vijahāti | sa bhavaty ahastalolaḥ | apādalolo 'mukhalolo 'prakīrṇavāk | avikṣiptendriyo 'nnuddhato 'nnunnato 'capalo 'nnalaso 'saṃbhrāntakāyo 'saṃbhrāntacittaḥ | śāntakāyaḥ śāntavāk śāntacittaḥ | rahasy arahasi vā kalpiteryāpathaḥ saṃtuṣṭaḥ || pe || subharaḥ supoṣaḥ | sūpāsyaḥ kalyāṇācāragocaraḥ | saṃgaṇikayāpi vivekagocaraḥ | lābhe 'lābhe ca samo nirvikāraḥ | annunnato 'nnavanataḥ | evaṃ sukhe duṣkhe | stutau nindāyāṃ | yaśasy ayaśasi | jīvite maraṇe ca samo nirvikāro 'nnunnato 'nnavanataḥ | evaṃ śatrau mitre ca | manāpavartini ... | āryeṣv annāryeṣu | śabdeṣu saṃkīrṇeṣv asaṃkīrṇeṣu | priyāpriyeṣu ca rūpeṣu samo nirvikāraḥ | annunnato 'nnavanataḥ | anurodhavirodhāpagataḥ | tat kasya hetoḥ | tathā hi sa svalakṣaṇaśūnyān asaṃbhūtān aniṣpannān annabhinirvṛttān sarvadharmān paśyatīti vistaraḥ ||

[英譯] " Again it is said therein : " Moreover, Subhuti, the great Being, the Bodhisatva, when first he has begun to think, walking in the Perfection of Contemplation, falls into the ecstasy by thoughts connected with omniscience. Seeing forms with the eye, he is not affected by them ; wherefore whatever covetousness and despondency or other sinful and evil conditions would take possession of his thoughts if he did not restrain the organ of sight, to restrain these he applies himself, and watches the organ of sight. So when he hears sounds with the ear, or perceives smells with the nose, or tastes savours with the tongue, or feels touch with the body, or recognizes con- ditions with the mind, he is not affected by them. Wherefore, whatever states would take possession of his thoughts if he does not keep his organ of thought in control, to restrain these he applies himself, and watches the organ of mind. Going or standing, sitting or lying or speaking, he does not leave his condition of tranquillity. He does not fidget with hands or feet or twitch his face, he is not incoherent of speech, his senses are not confused, he is not exalted or uplifted, not fickle or idle, not agitated in body or mind ; tranquil is his body, tranquil his voice, his mind is tranquil ; in secret and in public his demeanour is contented. . . . Frugal, easy to feed, easy to serve, of good life and habits ; even in a crowd dwelling apart ; his mind unchanged whether he get or not : [203] not uplifted, not cast down. Thus in good or in evil, in praise or blame, in good or evil report, in life or in death, he is the same unchanged, not uplifted and not cast down. Thus with foe or friend, with helper [or hurter], with noble and ignoble, with sounds confused and not confused, with shapes pleasant or unpleasant, his mind is unchanged, not uplifted and not cast down, without satisfaction or dissatisfaction. And why is this ? He regards all things as having the Void for their special characteristic, as not existing, as not created, as not produced " ; that is the matter in sum.

[法護譯]彼經又說：復次須菩提！初發心菩薩摩訶薩修禪定波羅蜜多行時，於一切相智相應作意則善入禪定。若眼見色不取其相，亦不執取隨形妙好。若於眼根不修制止，則依邪妄損惱於餘惡不善心隨其流轉；護眼根者制此令盡。如是耳所聞聲、鼻所嗅香、舌所了味、身所著觸、意所知法，皆不取相亦不執取隨形妙好。若於意根不修制止，則於餘惡不善非法之心隨其流轉；護意根者制此令盡，則行住坐臥語默時處，悉不捨離三摩呬多，得彼手足不生動搖、口無雜言亦無戲笑、諸根不亂。若身若心俱無妄失，三業寂靜，於顯密中如律儀道，乃至喜足易養易滿，善入行處遠離憒閙，於得不得無有高下等無差別。如是苦樂毀譽、若讚不讚、若夭若壽亦無高下等無差別，若冤若親心常湛然，是聖非聖其聲無雜，於樂不樂猶如一相無高無下，等無差別超諸違順。所以者何？於自相空、如、不真實，則見諸法無生無滅。乃至廣說。

[參考]大般若波羅蜜多經卷第三百六十六，三藏法師玄奘奉 詔譯，初分巧便行品第六十三之二

復次，善現！若菩薩摩訶薩從初發心修行靜慮波羅蜜多時，以一切智智相應作意修學諸定。是菩薩摩訶薩眼見色已不取諸相、不取隨好，即於是處防護眼根不放逸住，勿令心起世間貪憂、惡不善法、諸煩惱漏，專修念定守護眼根。是菩薩摩訶薩耳聞聲已不取諸相、不取隨好，即於是處防護耳根不放逸住，勿令心起世間貪憂、惡不善法、諸煩惱漏，專修念定守護耳根。是菩薩摩訶薩鼻嗅香已不取諸相、不取隨好，即於是處防護鼻根不放逸住，勿令心起世間貪憂、惡不善法、諸煩惱漏，專修念定守護鼻根。是菩薩摩訶薩舌甞味已不取諸相、不取隨好，即於是處防護舌根不放逸住，勿令心起世間貪憂、惡不善法、諸煩惱漏，專修念定守護舌根。是菩薩摩訶薩身覺觸已不取諸相、不取隨好，即於是處防護身根不放逸住，勿令心起世間貪憂、惡不善法、諸煩惱漏，專修念定守護身根。是菩薩摩訶薩意了法已不取諸相、不取隨好，即於是處防護意根不放逸住，勿令心起世間貪憂、惡不善法、諸煩惱漏，專修念定守護意根。是菩薩摩訶薩若行、若住、若坐、若臥、若語、若默，常不捨離三摩呬多奢摩他位。是菩薩摩訶薩若手、若足俱不饕餮，語不剛強，言不諠雜，眼及諸根皆不紛擾，不掉、不動亦不倨傲，身不散亂，語不散亂，心不散亂，身寂靜、語寂靜、心寂靜，若隱若露無異威儀，於諸飲食、衣服、臥具、病緣醫藥及餘資產皆生喜足，易滿、易養、易可供事，軌則所行無不調善，雖處諠雜而行遠離，於利、於衰、於樂、於苦、於讚、於毀、於稱、於譏、於活、於殺，平等無變不高不下。於怨、於親、於善、於惡，心無憎愛無喜無憂。於諸聖言、於非聖言，於遠離、於憒閙，其心平等無有改易。於可愛色、不可愛色，於諸隨順違逆事中，都不分別心常安定。何以故?善現！是菩薩摩訶薩觀一切法自相皆空，無起、無成、無轉、無滅，入諸法相，知一切法無作、無能，入諸行相。是菩薩摩訶薩成就如是方便善巧，恒時增長殊勝善根，由勝善根常增長故，能行靜慮波羅蜜多，成熟有情、嚴淨佛土。雖行靜慮而不忻求定所得果，謂不貪著由定所得諸可愛境，亦不耽求由定所得生死勝報，但為救護無救護者，及欲解脫未解脫者，修行靜慮波羅蜜多。

punar asyām uktaṃ | 彼經又說：

punar aparaṃ subhūte bodhisatvo mahāsatvaḥ prathama-citta-utpādam upādāya dhyāna-pāramitāyāṃ caran sarva-ākāra-jñatā-pratisaṃyuktair manasikārair dhyānaṃ samāpadyate | 復次，須菩提！菩薩、摩訶薩，從初發心，修行靜慮波羅蜜多時，以一切相智相應作意，則善入禪定。

sa cakṣuṣā rūpāṇi dṛṣṭvā na nimitta-grāhī bhavati na anuvyañjana-grāhī | yato 'dhikaraṇam asya cakṣur-indriyeṇa asaṃvara-saṃvṛtasya viharato 'bhidhyā-daurmanasye anye vā pāpakā akuśalā dharmāś cittam anuprāpnuyuḥ | teṣāṃ saṃvarāya pratipadyate | rakṣati cakṣur-indriyam | 彼以眼見色已，不取諸相，不取隨好。因為這個原因，當他不以眼根律儀來約束而住的時候，貪與憂，或其他惡不善法，佔據他的心。為了約束他們，他守護眼根。

evaṃ śrotreṇa śabdān śrutvā | ghrāṇena gandhān ghrātvā | jihvayā rasān āsvādya | kāyena spraṣṭavyāni spṛṣṭvā | manasā dharmān vijñāya na nimittagrāhī bhavati | nānuvyañjanagrāhī | yato 'dhikaraṇam asya mana indriyeṇa asaṃvara-saṃvṛtasya pāpakāś cittam anuprāpnuyuḥ | teṣāṃ saṃvarāya pratipadyate | rakṣati mana indriyaṃ | 同樣的，以耳聞聲已、以鼻嗅香已、以舌了味已、以身著觸已。以意知法已，不取諸相，不取隨好。因為這個原因，當他不以意根律儀來約束而住的時候，貪與憂，或其他惡不善法，佔據他的心。為了約束他們，他守護意根。

sa gacchann api tiṣṭhann api niṣaṇṇo 'pi śayāno 'pi bhāṣamāṇo 'pi samāhita-avasthām na vijahāti | 縱使行、住、坐、臥、語的時候，他不捨離三摩呬多位（狀態）。

sa bhavaty ahasta-lolaḥ | apāda-lolo 'mukhalolo 'prakīrṇavāk | avikṣipta-indriyo 'nuddhato 'nunnato 'capalo 'nalaso 'saṃbhrānta-kāyo 'saṃbhrānta-cittaḥ | śānta-kāyaḥ śānta-vāk śānta-cittaḥ | rahasy arahasi vā kalpita-īryāpathaḥ saṃtuṣṭaḥ || 他手不動搖，足不動搖，臉不抽動，語無雜亂。諸根不亂、不掉、不舉、不動、不怠惰。身不散亂、心不散亂。身寂靜、語寂靜、心寂靜。在隱密處，或公開場合，所表現的行為方式，都是知足。

pe || subharaḥ supoṣaḥ | su-upāsyaḥ kalyāṇa-ācāra-gocaraḥ | saṃgaṇikayā api viveka-gocaraḥ | lābhe 'lābhe ca samo nirvikāraḥ | anunnato 'navanataḥ | evaṃ sukhe duṣkhe | stutau nindāyāṃ | yaśasy ayaśasi | jīvite maraṇe ca samo nirvikāro 'nunnato 'navanataḥ |

乃至易滿、易養、易可供事，軌則所行無不調善。雖處諠雜而行遠離。於利、於衰，平等無變，不高不下。同樣的，於樂、於苦、於讚、於毀、於稱、於譏、於活、於殺，平等無變，不高不下。

evaṃ śatrau mitre ca | mana-apavartini | āryeṣv anāryeṣu | śabdeṣu saṃkīrṇeṣv asaṃkīrṇeṣu | priya-apriyeṣu ca rūpeṣu samo nirvikāraḥ | anunnato 'navanataḥ |anurodha-virodha-apagataḥ | tat kasya hetoḥ | tathā hi sa sva-lakṣaṇa-śūnyān asaṃbhūtān aniṣpannān anabhinirvṛttān sarva-dharmān paśyati iti vistaraḥ ||

同樣的，於冤、於親，心常湛然。於聖、於非聖。於聲吵雜、不吵雜。於可愛色、不可愛色，其心平等，無有改易，無高無下，已捨隨順、違逆。所以者何？因為，他視一切法自相是空，是無起、無成、無轉。乃至廣說。

3. tatra līne manasi muditā bhāvanayottejanaṃ kuryāt | uddhate tv anityatāmanasikāraiḥ praśamaḥ || ubhayapratipakṣārthaṃ cāryarāṣṭrapāloktāṃ gāthāṃ smaret | bahu kalpakoṭībhi kadāci buddho utpadyate lokahito maharṣi | labdho 'dhunā sa pravaraḥ kṣaṇo 'dya tyajati pramādaṃ yadi moktukāma | iti ||

tathā | mayopamaṃ vitatham etat svapnopamaṃ ca saṃskṛtam avekṣya na cirād bhaviṣyati viyogaḥ sarvapriyaiḥ | na nityam iha kaścit | udyujya yathā ghaṭata nityaṃ pāramitāsu bhūmiṣu baleṣu | mā jātu sraṃsaya vīryaṃ yāvan na budhyathā pravarabodhim | iti ||

[英譯] There by encouraging benignity in the despondent mind he should stimulate it; but in an exalted mind he procures tranquillity by thoughts of impermanence. He should remember the versicle given in the holy Rashtrapala for the purpose of counteracting both despondency and exaltation. " In many millions of ages a Buddha sometimes arises, a friend of the world, a great sage. Now that chiefest opportunity is come, today he must reject sloth if he desires emancipation." Thus, if I think, " All that is composite is unreal, like illusion, like a dream, soon there must be parting from all that is dear ; no one is here permanently ; strive and make effort always for the Perfections, the spiritual Stages, the Powers ; never let slip your strength until you awaken the most excellent wisdom.'

[法護譯]論曰：喜樂修習者遠諸懈退，而常作意者息除高舉，於此二種是所對治。《護國經》偈云：

無量俱胝劫，所有佛出世，由是大仙尊，剎那獲勝益，遠離於放逸，解脫諸染欲。

此有為虛妄，如幻夢所見，乖離非久住，諸愛亦不常。

如奮力營求，諸波羅蜜地，乃至悟菩提，精進無疑惑。

[參考]佛說護國尊者所問大乘經卷第一，施護奉詔譯

利益有情大金仙，多劫俱胝方出世，今時暫得遇牟尼，速捨諸過求解脫。

[參考]大寶積經卷第八十，隋三藏法師闍那崛多譯，護國菩薩會第一十八之一

此皆顛倒如幻化，應觀有為如泡夢，恩愛合會必別離，一切有為不久住。

莫捨正勤諸力等，勤求諸地波羅蜜，乃至未覺妙菩提，常應修集一切行。

tatra līne manasi muditā bhāvanayā uttejanaṃ kuryāt | uddhate tv anityatā-manasikāraiḥ praśamaḥ || 在那裡，當心懈退的時候，應該以喜樂修習，產生鼓勵。但是，當心高舉的時候，以無常性作意來平息。

ubhaya-pratipakṣa-arthaṃ ca āryarāṣṭrapāla-uktāṃ gāthāṃ smaret |

為了對治這二種（懈退、高舉），他應該記著在聖護國經中所說偈。

bahu kalpa-koṭībhi kadāci buddho utpadyate loka-hito maharṣi |

經過許多俱胝劫，才有佛出世，利益於世間，是大仙尊。

labdho 'dhunā sa pravaraḥ kṣaṇo 'dya tyajati pramādaṃ yadi moktu-kāma | iti ||

現在這個最好的機會已經到來，今日他應該遠離放逸，如果他想要解脫的話。

tathā | māyā-upamaṃ vitatham etat svapna-upamaṃ ca saṃskṛtam avekṣya

同樣的，這一切是顛倒如幻。而且觀察有為法如夢。

na cirād bhaviṣyati viyogaḥ sarva-priyaiḥ | na nityam iha kaścit |

不久，將會與一切可愛的事物分離。在這個世間，沒有任何人是恆常。

udyujya yathā ghaṭata nityaṃ pāramitāsu bhūmiṣu baleṣu |

奮力之後，確實常常地盡力於諸波羅蜜、諸地、諸力。

mā jātu sraṃsaya vīryaṃ yāvan na budhyathā pravarabodhim | iti ||

絕不鬆懈精進，一直到你們覺悟最上的菩提。

4. āryalalitavistare 'py uktaṃ | jvalitaṃ tribhuvaṃ jaravyādhidukhair maraṇāgnipradīptam anātham idam | bhavaniḥśaraṇe sada mūḍha jagad bhramati bhramaro yathā kumbhagataḥ ||

adhruvaṃ tribhuvaṃ śaradabhranibhaṃ naṭaraṅgasamā jagi janmacyutiḥ | girinadyasamaṃ laghuśīghrajavaṃ vrajatāyu jage yatha vidyu nabhe ||

bhuvi devapure tryapāyapathe bhavatṛṣṇāvidyavaśā janatā | parivarttiṣu pañcagatiṣv abudhā yatha kumbhakarasya hi cakra bhramī ||

priyarūpavaraiḥ sada snigdharutaiḥ śubhagandharasair varasparśasukhaiḥ | pariṣiktam idaṃ kalipāśa jagat mṛgalubdhakapāśi yathaiva kapi ||

sabhayāḥ saraṇāḥ sada vairakarāḥ bahuśokopadrava kāmaguṇāḥ | asidhārasamā viṣapattranibhāḥ jahitāryajanair yatha mīḍhaghaṭaḥ || smṛtimoṣakarās tamasīkaraṇā bhayahetukarā dukhamūla sadā | bhavatṛṣṇalatāya vivṛddhikarāḥ sabhayāḥ saraṇā sada kāmaguṇāḥ ||

yatha agnikhadāḥ jvalitāḥ sabhayāḥ tatha kāma ime viditāryajanaiḥ | mahapaṅkasamā aśiśūlasamā madhudigdha iva kṣuradhārasamā ||

yatha sarpaśiro yatha mīḍhaghaṭaḥ tatha kāma ime viditā viduṣām | tatha śūlasāmā dvijapeśisamā yatha śvānakaraṃ kiśavaira tathodakacandranibhā imi kāmaguṇāḥ pratibimba ivā girighoṣa yathā | pratibhāsasamā naṭaraṅganibhā tatha svapnasamā viditāryajanaiḥ ||

kṣaṇikāvasikā imi kāmaguṇāḥ tatha māyamarīcisamā alikodakabudbudaphenasamā vitathāḥ parikalpasamutthita buddha budhaiḥ ||

prathame vayase vararūpadharaḥ priya iṣṭamato iya bālacārī | jaravyādhidukhair hatatejavapuṃ vijahanti mṛgā iva śuṣkanadīm ||

dhanadhānyavaro bahudravyabalī priya iṣṭamato iya bālacārī | parihīṇadhanaṃ puna kṛcchragataṃ vijahanti narā iva śūnyaṭavīm ||

yatha puṣpadrumo saphalo va drumo narudānarataḥ tatha prītikaraḥ | dhanahīnu jarārditu yācanako bhavate tada apriyagṛdhrasamaḥ ||

prabhudravyabalī vararūpadharaḥ priyasaṅgamanendriyaprītikaraḥ | jarāvyādhidukhārditu kṣīṇadhano bhavate tada apriyamṛtyusamaḥ ||

jarayā jaritaḥ samatītavayo druma vidyuhato va yathā bhavati | jarajīrṇa agāra yathā sabhayo jaraniḥśaraṇaṃ laghu brūhi mune ||

jara śoṣayate naranārigaṇaṃ yatha mālulatā ghana śālavanam | jara vīryaparākramavegaharī jara paṅkanimagna yathā puruṣo ||

jara rūpa surūpavirūpakarī jara tejaharī balasthāmaharī | sada saukhyaharī paribhāvakarī jara mṛtyukarī jara ojaharī ||

bahurogaśatair ghanavyādhidukhaiḥ upasṛṣṭu jagaj jvalaneva mṛgāḥ | jara vyādhigataṃ prasamīkṣya jagat dukhaniḥśaraṇaṃ laghu deśaya hī ||

śiśirehi yathā himadhātu mahaṃ tṛṇagulmavanauṣadhi ojaharo | tatha ojaharo 'yu vyādhi jage parihīyati indriyarūpabalam ||

dhanadhānyamahārthakṣayāntakaraḥ paribhāvakaraḥ sad vyādhi jage | pratighātakaraḥ priyadveṣakaraḥ paridāhakaro yatha sūryu nabhe ||

maraṇaṃ cyavanaṃ cyuti kālakriyā priyadravyajanena viyogu sadā | apunāgamanaṃ ca asaṃgamanaṃ drumapattraphalā nadiśrotu yathā ||

maraṇaṃ vaśitān avaśīkurute maraṇaṃ harate nadi dāru yathā | asahāyanaro vrajate 'dvitīyaḥ svakakarmaphalānugato vivaśaḥ ||

maraṇaṃ grasate bahu prāṇiśatān makaro va jalākari bhūtagaṇān | garuḍo uragaṃ mṛgarāja gaja jvalano va tṛṇauṣadhibhūtagaṇam | iti ||

[英譯]'And it is said in the holy Lalita-Vistara : " The three worlds are ablaze with old age, disease, and pain ; all is burning with the fire of death, helpless ; in fleeing from existence all the world wanders perplext, like a bumble-bee in a jug. [204] Unstable are the three worlds, like the autumn clouds ; like the scene of a play is the course of birth ; like mountain torrents light and swift in speed, life in the world is gone as lightning in the cloud. In the earth, the gods' place, the path of the three states of unhappiness, people are under the power of ignorance and the thirst for existence, foolish, as the five modes of existence go round, like the turning of a potter's wheel. This world, with all its beloved shapes and delightful sounds, delicious tastes, agreeable sensations, is entangled in the net of sin as an ape in the net of a hunter. The pleasures of sense always involve fear and strife ; they cause anger, they bring much pain and distress ; like a sword blade, like a poisonous plant, thrown away by holy souls like a pot of excrement, robbing the memory, causing darkness, producing the causes of fear, always rooted in pain, causing thirst for existence to grow like a creeper, ever full of fear and strife are the sensual pleasures. Dangerous like fire-pits ablaze these lusts are considered by the holy ; like deep bogs, like a sword- point, like a razor-edge smeared with honey ; as a serpent's head, as a pot of excrement, so are those lusts known to be by those who know them ; so like a spike, like a lump of bird's flesh, a little quarrel of dogs, like moon in the water, those lusts, like a mirrored image, like an echo in the hills, like an apparition, like a scene on the stage, like a dream, they are known by the holy. [205] Those sensual pleasures remain but for a moment, like illusion and mirage, like the empty bubbles and foam on water, false, imaginary, so are they known by the wise. In the first stage of life one has a beautiful shape, one is dear, desired, esteemed, walks the way of fools ; but when the beauty of form is lost by old age, disease, and pain, they leave it as the beasts leave a dry river. One that has wealth and riches, that is mighty with much treasure, is dear, desired, esteemed, and walks the way of fools ; but when wealth is wasted and poverty comes men leave him as an empty desert. Like trees covered with flowers and fruit is a man who takes pleasure in gifts, a giver of joy ; when wealth is wasted and old age appears, a suitor then is like an unlovely vulture. One strong in influence and wealth, with beauteous form, causes delight to senses in the company of friends ; but when oppressed by old age, disease and pain, his wealth wasted, then he is unlovely like death. Decayed by old age, his youth all past, he is like a tree struck by lightning ; like a house worn out with old age, full of fear ; quickly tell of the escape from old age, O sage ! Old age withers men and women as a creeper kills a grove of sal trees : old age steals strength, energy and force ; in old age a man sinks as in a bog ; old age makes beautiful things ugly, old age steals brightness and takes away the power of strength ; it always steals happiness and brings contempt ; old age causes death and takes away the sap of life. Full of hundreds of diseases, ruinous evils, unhappiness, it is like the beasts in a conflagration of the jungle. Considering that the world is full of old age and disease, quickly tell of the escape from pain ! [206] As the quality of cold in the winter season steals the sap from herbs and bushes, trees and plants, so disease steals the sap of youth in the world, while feeling, form and force decay. Disease in the world always makes an end of wealth, riches and all blessings, and causes contempt ; it causes repulsion and resentment, and burns as the sun in the sky. Death, departure, new birth, dissolution, separation from things beloved, never to come again or to meet again, like the leaves and fruits of the forests, like the stream of a river. Death brings all under its power and dominion, death carries off all as a river carries a tree. Without companion or fellow a man wanders about, attended by the fruits of his own deeds, helpless ; death devours the hundreds of breathing beings, as the sea-monster swallows swarms of creatures, as the Garuda swallows the serpent, as the lion devours the elephant, as fire destroys the herbs and plants."

[法護譯]《大戲樂經》廣說偈云：

老病死苦，如火焰然，三有熾盛，無適無莫。

未離輪轉，常處愚瞑，譬若狂蜂，處罃器內。

三界無常，如戲劇者，及秋空雲，旋生旋滅。

人命遷壞，過於山水，輕捷迅速，如電飛空。

虛天界城，遍三惡道，無明橫起，愛有所生，

被轉五趣，如陶家輪。常樂美色，及妙音響，

清淨香味，細滑觸樂，貪著此者，如被囚縶。

如鹿寄網，如猴被縛。常懷怖懼，作冤家想。

此欲樂者，極多憂惱。如鋒銳刀，亦如毒藥。

智者遠離，如棄糞瓶。愚懵念著，為怖畏因，

及為苦本，愛有所纏。疾趣衰老，常樂欲者，

怖無歸捄。昔有聖人，了知此欲，怖如猛火，

如大淤泥，如持蜜刀，如避空劍。又諸智者，

了知此欲，如糞穢瓶，如毒蛇首，如木耦驢，

如塗人血，如死狗頭，如惡冤家。又諸聖智，

了知此欲，譬水中月，如山谷響，如鏡中像，

如戲劇人，如夢所見。又此欲樂，智者了悟，

如幻如焰，如水泡沫，剎那而住，遍計所起，

虛妄不實。但謂盛年，任持色相，意樂此者，

實愚夫行。及老病至，壞苦所吞，退失光澤，

如竭河流。財力豐饒，庫藏盈積，愛樂此者，

實愚夫行。或至匱財，後疾耗滅，遠離於人，如空園林。

譬如花果樹，愛樂人悕取，貧窶衰老時，厭棄如鴝鵅。

豐財壯色者，樂生和悅意，貧窶衰老時，厭棄如死屍。

又此衰老相，年邁極過朽，譬如雷電火，焚餘枯槁樹。

此衰老可畏，亦猶朽故宅，是故牟尼尊，說速求出離。

又若娑羅林，為藤蔓所縛，如男女眷屬，枯乾速衰朽。

又若溺泥夫，頓乏於勇健，此老相亦然，趨捷無快利。

老變形容醜，威雄勢力衰，長別妙樂尋，趣死無光澤。

此百種病惱，固非安隱樂，是相於世間，熾然如猛獸。

觀若老苦病，是世間苦惱，俱捨妙樂尋，說速求出要。

又如霜與雪，奪草木滋茂，病苦於世間，壞命根色力。

倉庫多崇積，追求極邊際，常如疾病人，好起瞋恚事，

及冤害讎對，炎熱如空日，及至死滅時，財命俱散壞。

譬川流不返，如菓葉墮樹，亦如河中梗，漂沈不自在，

隨業果難停，獨去無伴侶。此死滅之法，又若磨竭魚，

吞噉無量眾，如金翅食龍，及獸王搏象，若猛火焰然，焚燒諸草木。

[參考]方廣大莊嚴經卷第五，中天竺國沙門地婆訶羅奉 詔譯，音樂發悟品第十三

三界煩惱，猶如猛火，迷惑不離，恒為所燒。

猶如浮雲，須臾而滅，合已還散，如聚戲場。

念念不住，如空中電，遷滅迅速，如水瀑流。

由愛無明，輪轉五道，循環不已，如陶家輪。

染著五欲，如被網禽，欲如怨賊，甚可怖畏。

處五欲者，猶如履刃，著五欲者，如抱毒樹。

智者棄欲，猶如糞坑，五欲昏冥，能令失念。

常為可怖，諸苦之因，能令生死，枝條增長。

由彼漂溺，生死河中，聖人捨之，如棄涕唾。

如見狂犬，疾走而避，如蜜塗刀，如毒蛇首。

如戈戟刃，如糞穢瓶，不能捨離，猶如餓狗，

囓其枯骨。五欲不實，妄見而生，如水中月，

如谷中響，如焰如幻，如水上泡，從分別生，

無有實法。 年在盛時，愚癡愛著，謂為常有，

不能厭捨。 老病死至，壞其少壯，一切惡之。

有財寶者，不知遠離，五家散失，便生苦惱。

猶如樹木，花果茂盛，眾人愛之，枝葉彫零。

棄而不顧，老弱貧病，亦復如是。 亦如鷲鳥，

世間惡之，如霹靂火，焚燒大樹，亦如朽屋，

不久崩壞。有法能離，生老病死，願尊出家。

為諸眾生，說如斯法。 生老病死，纏縛眾生。

如摩婁迦，遶尼拘樹，能奪勢力，損壞諸根。

猶如嚴霜，彫諸叢林，盛年妙色，因而變壞。

譬如山火，四面俱至，野獸在中，周慞苦惱。

處生死者，亦復如是，願速出家，而救脫之。

尊觀病苦，損惱眾生，猶如花林，為霜所彫。

尊觀死苦，恩愛永絕，眷屬分離，無復重覩。

猶如逝川，亦如花落，能害有力，令不自在。

獨行無伴，隨業而去，一切壽命，為死所吞。

如金翅鳥，能食諸龍，亦如象王，為師子食。

如摩竭魚，能吞一切，亦如猛火，焚燒叢林。

願尊憶昔，發弘誓願，今正是時，宜速出家。

婇女伎樂，欲惑菩薩，諸佛神力，變為法音。

是諸有為，皆當壞滅，如空中電，無暫停息。

亦如坏器，如假借物，如腐草牆，亦如砂岸。

依止因緣，無有堅實，如風中燈，如水聚沫，

如水上泡，猶如芭蕉，中無堅實，如幻如化。

猶如空拳，展轉相因，愚人不了，妄生計著。

譬如人功，及以麻枲，木輪和合，以成其繩。

離是和合，即不成繩，十二因緣，一一分析，

過現未來，無有體性，求不可得，亦復如是。

譬如種子，能生於牙，牙與種子，不即不離。

從於無明，能生諸行，無明與行，亦復如是。

不即不離，體性空寂，於因緣中，求不可得。

譬如印泥，泥中無印，印中無泥，要因泥印。

文像可覩，依止根境，有眼識生，三事和合。

說為能見，境不在識，識不在境，根境識中，

本無有見，分別妄計，境界相生。 智者觀察。

曾無相狀，如幻夢等。譬如鑽火，木鑽人功，

三種和合，得有火生，於三法中，本無有火。

和合暫有，名曰眾生，第一義中，都不可得。

譬如咽喉，及以脣舌，擊動出聲，一一分中，

聲不可得，眾緣和合，有此聲耳。 智者觀聲，

念念相續，無有實法，猶如谷響，聲不可得。

譬如箜篌，絃器及手，和合發聲，本無去來。

於諸緣中，求聲不得，離緣求聲，亦不可得。

內外諸蘊，皆悉空寂，無我無人，無壽命者。

尊於往昔，值然燈佛，已證最勝，真實妙法。

願尊於今，為眾生故，雨甘露法，使得充足。

āryalalitavistare 'py uktaṃ | 在聖大戲樂經中也說。

1)jvalitaṃ tribhuvaṃ jara-vyādhi-dukhair maraṇa-agni-pradīptam anātham idam |

由於老、病、苦，三有是熾盛的，由死火所燃，這個（三有）是無助（沒有保護者）。

bhava-niḥśaraṇe sada mūḍha jagad bhramati bhramaro yathā kumbha-gataḥ ||

在三有無助的情況下，愚癡的眾生周旋，譬如大黃蜂，在甕器內。

2)adhruvaṃ tribhuvaṃ śarad-abhra-nibhaṃ naṭa-raṅga-samā jagi janma-cyutiḥ |

三界是無常的，如同秋天的雲。如戲劇的舞台，生與死的過程。

giri-nadya-samaṃ laghu-śīghra-javaṃ vrajata-āyu jage yatha vidyu nabhe ||

如山上的水，輕捷、迅速地奔流，在這個世界壽命在消逝，如同空中閃電。

3)bhuvi devapure try-apāya-pathe bhava-tṛṣṇa-avidya-vaśā janatā |

在這個世界中，在天神的城中，在三惡道中，眾生是在有愛、無明的掌控中。

parivarttiṣu pañca-gatiṣv abudhā yatha kumbha-karasya hi cakra bhramī ||

愚癡的眾生，輪轉於五道，如陶家的輪子循環不已。

4)priya-rūpa-varaiḥ sada snigdha-rutaiḥ śubha-gandha-rasair vara-sparśa-sukhaiḥ | pariṣiktam idaṃ kali-pāśa jagat mṛga-lubdhaka-pāśi yathā eva kapi ||

這個世界（眾生），常為妙美色，及妙音響，清淨的香與味，勝妙觸樂，纏繞在罪惡的網中。如彌猴（被纏繞）在獵獸師網中。

5)sa-bhayāḥ sa-raṇāḥ sada vaira-karāḥ bahu-śoka-upadrava kāma-guṇāḥ |

asi-dhāra-samā viṣa-pattra-nibhāḥ jahitā ārya-janair yatha mīḍha-ghaṭaḥ ||

這些五欲的樂，伴隨著怖懼、諍論，製造敵人（怨恨），（帶來）許多的憂與惱，如刀刃、如毒藥葉。為聖人所捨棄，如不淨瓶。

6)smṛti-moṣa-karās tamasī-karaṇā bhaya-hetu-karā dukha-mūla sadā |

這些五欲的樂，令記憶退失，造成昏冥（愚昧），形成怖畏的因，常常是苦的根本。

bhava-tṛṣṇa-latāya vivṛddhi-karāḥ sa-bhayāḥ sa-raṇā sada kāma-guṇāḥ ||

造成有愛蔓的增長，常常充滿著怖懼、諍論。

7)yatha agni-khadāḥ jvalitāḥ sa-bhayāḥ tatha kāma ime viditā āryajanaiḥ |

伴隨怖畏，猶如熾燃的火坑，諸聖人已經知道這些欲是如此。

maha-paṅka-samā asi-śūla-samā madhu-digdha iva kṣura-dhāra-samā ||

如大淤泥，如劍尖端，如塗蜜刀刃。

8)yatha sarpa-śiro yatha mīḍha-ghaṭaḥ tatha kāma ime viditā viduṣām |

猶如毒蛇首，猶如糞穢瓶，諸智者已經知道這些欲是如此。

tatha śūla-sāmā dvija-peśi-samā yatha śvāna-karaṃ kiśa-vaira

同樣的，如尖狀物，如鳥的蛋，猶如狗的鬥爭。

tathā udaka-candra-nibhā imi kāma-guṇāḥ pratibimba ivā giri-ghoṣa yathā |

這些欲樂，同樣的，如水中月，如鏡中像，如山谷響。

pratibhāsa-samā naṭa-raṅga-nibhā tatha svapna-samā viditā āryajanaiḥ ||

如影現，如戲劇的舞台，如夢。諸智者已經知道這些欲是如此。

9)kṣaṇikā-vasikā imi kāma-guṇāḥ tatha māya-marīci-samā

這些欲樂，剎那而住，如幻如陽焰。

alika-udaka-budbuda-phena-samā vitathāḥ parikalpa-samutthita buddha budhaiḥ ||

如水上空的泡沫，虛妄不實，遍計所起。諸智者已經知道這些欲是如此。

10)prathame vayase vara-rūpa-dharaḥ priya iṣṭa-mato iya bāla-cārī |

在生命的第一年齡（盛年），這個人擁有妙色，是可愛、可意、被尊重，依愚夫行而行。

jara-vyādhi-dukhair hata-teja-vapuṃ vijahanti mṛgā iva śuṣka-nadīm ||

由於老病苦，破壞了美麗的身體，他們捨棄這個身體，如野獸離該枯竭的河流。

11)dhana-dhānya-varo bahu-dravya-balī priya iṣṭamato iya bālacārī |

這個人擁有最好的財、穀，以多許庫藏而有力量，是可愛、可意、被尊重，依愚夫行而行。

parihīṇa-dhanaṃ puna kṛcchra-gataṃ vijahanti narā iva śūnyaṭavīm ||

但是，當財富耗盡，貧困已至，眾人離棄他，如棄空沙漠。

12)yatha puṣpa-drumo sa-phalo va drumo naru dāna-rataḥ tatha prīti-karaḥ |

譬如花樹或有果的樹，眾人樂於布施，給予歡喜的人。

dhana-hīnu jarā-arditu yācanako bhavate tada apriya-gṛdhra-samaḥ ||

當財富耗盡，為衰老折磨時，這時乞求者就如不可愛的禿鷹。

13)prabhu-dravya-balī vara-rūpa-dharaḥ priya-saṅga-mana-indriya-prīti-karaḥ |

這個人以多許庫藏而有力量，擁有妙色，在可意的社群中，對於感官給予歡喜的人。

jarā-vyādhi-dukha-arditu kṣīṇa-dhano bhavate tada apriya-mṛtyu-samaḥ ||

但是，當為衰老病苦折磨，財富耗盡時，這時他就像不可愛的死屍。

14)jarayā jaritaḥ samatīta-vayo druma vidyu-hato va yathā bhavati |

由於老而衰朽，年歲已過，他就像被雷電火所擊中的樹。

jara-jīrṇa agāra yathā sa-bhayo jara-niḥśaraṇaṃ laghu brūhi mune ||

如因老舊而衰朽的故宅，充滿危險。牟尼！請你快快說出離年老。

15)jara śoṣayate nara-nāri-gaṇaṃ yatha mālu-latā ghana śāla-vanam |

年老枯乾男女眾，如藤蔓能壞娑羅林。

jara vīrya-parākrama-vega-harī jara paṅka-nimagna yathā puruṣo ||

年老能奪精進、勢力、力量。衰老，如溺於污泥的人。

16)jara rūpa surūpa-virūpa-karī jara teja-harī bala-sthāma-harī |

年老令美色變醜色。年老偷走光彩，奪走勢力。

sada saukhya-harī paribhāva-karī jara mṛtyu-karī jara oja-harī ||

常常帶走快樂，帶來輕蔑。年老導致死亡。年老奪走活力。

17)bahu-roga-śatair ghana-vyādhi-dukhaiḥ upasṛṣṭu jagaj jvalana iva mṛgāḥ |

充滿百種病，緊密的病苦，纏繞著世間，就像在熾然大火中的諸野獸。

jara vyādhi-gataṃ prasamīkṣya jagat dukha-niḥśaraṇaṃ laghu deśaya hī ||

已經觀察眾生是處在老與病之中，請你趕快說明關於苦的出離。

18)śiśirehi yathā hima-dhātu mahaṃ tṛṇa-gulma-vana-auṣadhi oja-haro |

譬如在嚴冬的季節中，雪的屬性會奪走草、叢、木、藥草的汁液。

tatha oja-haro 'yu vyādhi jage parihīyati indriya-rūpa-balam ||

同樣的，在世間中，疾病能奪去活力，令諸根、色、力損壞。

19)dhana-dhānya-maha-artha-kṣaya-anta-karaḥ paribhāva-karaḥ sad vyādhi jage |

在世間中，疾病總是能令財富、穀物、大量財產耗盡，帶來輕視。

pratighāta-karaḥ priya-dveṣa-karaḥ paridāha-karo yatha sūryu nabhe ||

造成障礙，形成喜與瞋，內心的熱惱如同天空中的太陽。

20)maraṇaṃ cyavanaṃ cyuti kāla-kriyā priya-dravya-janena viyogu sadā |

死亡、離逝、離世、命終，與恩愛的事物分離。

apuna-āgamanaṃ ca asaṃgamanaṃ druma-pattra-phalā nadi-śrotu yathā ||

而且，不再來，也不再相遇，譬如川流不返，如菓葉墮樹。

21)maraṇaṃ vaśitān avaśīkurute maraṇaṃ harate nadi dāru yathā |

死亡能令有勢力的事物，成為不自在。死亡帶走一切，猶如河流走木頭。

asahāya-naro vrajate 'dvitīyaḥ svaka-karma-phala-anugato vivaśaḥ ||

這個人獨行無伴，隨自己的業果而去，了無希望。

22)maraṇaṃ grasate bahu prāṇi-śatān makaro va jala-ākari bhūta-gaṇān |

死亡吞噉無量眾，如會噴水的摩竭魚吞噉群眾。

garuḍo uragaṃ mṛga-rāja gaja jvalano va tṛṇa-auṣadhi-bhūta-gaṇam | iti ||

如金翅食龍，及獸王搏象，如猛火焰然，焚燒諸草、藥。

5. rājāvavādakasūtre 'py āha | tad yathā mahārāja catasṛbhyo digbhyaś catvāraḥ parvatā āgaccheyur dṛḍhāḥ | sāravanto 'khaṇḍā acchidrā asuṣirāḥ susaṃvṛtā ekaghanā nabhaḥ spṛśantaḥ pṛthivīṃ collikhantaḥ sarvatṛṇakāṣṭhaśākhāparṇapalāśādi sarvasatvaprāṇibhūtāni nirmathnantas tebhyo na sukaraṃ javena vā palāyituṃ balena vā dravyamantrauṣadhibhir vā nivartayitum | evam eva mahārāja catvārīmāni mahābhayāny āgacchanti yeṣāṃ na sukaraṃ javena vā palāyituṃ balena dravyamantrauṣadhair vā nivartanaṃ kartum | katamāni catvāri | jarā vyādhir maraṇaṃ vipattiś ca || jarā mahārāja āgacchati yauvanaṃ pramathamānā | vyādhir mahārāja āgacchaty ārogyaṃ pramathamānaḥ | maraṇam āgacchati jīvitaṃ pramathamānaṃ | vipattir mahārājāgacchati sarvāḥ saṃpattīḥ pramathamānā | tat kasya hetoḥ | tad yathā mahārāja siṃho mṛgarājo rūpasaṃpanno javasaṃpannaḥ sujātanakhadaṃṣṭrākarālo mṛgagaṇam anupraviśya mṛgaṃ gṛhītvā yathākāmakaraṇīyaṃ karoti | sa ca mṛgo 'tibalaṃ vyāḍamukham āsādya vivaśo bhavati | evam eva mahārāja viddhasya mṛtyuśalyenāpagatamadasyāparāyaṇasya marmasu chidyamāneṣu mucyamāneṣu sandhiṣu māṃsaśoṇite pariśuṣyamāṇe paritaptatṛṣitavihvalavadanasya karacaraṇavikṣepābhiyuktasyākarmaṇyasyāsamarthasya lālāsiṅghāṇakapūyamūtrapurīṣopaliptasya īṣajjīvitāvaśeṣasya karmabhavāt punar bhavam ālambānasya yamapuruṣabhayabhītasya kālarātrivaśagatasya caramāśvāsapraśvāseṣūparudhyamāneṣu e kākino 'dvitīyasyāsahāyasyemaṃ lokaṃ jahataḥ paralokam ākrāmato mahāpathaṃ vrajato mahākāntāraṃ praviśato mahāgahanaṃ samavagāhamānasya mahāndhakāraṃ pratipadyamānasya mahārṇavenorjyamānasya karmavāyunāhriyamāṇasyānimittīkṛtāṃ diśaṃ gacchato nānyat trāṇaṃ nānyac charaṇaṃ nānyat parāyaṇam ṛte dharmāt | dharmo hi mahārāja tasmin samaye trāṇaṃ layanaṃ śaraṇaṃ parāyaṇaṃ bhavati | tad yathā śītārttasyāgnipratāpaḥ | agnim apagatasyānirvāpaṇaṃ | uṣṇārttasya śaityaṃ | adhvānaṃ pratipannasya śītalaṃ chāyopavanaṃ | pipāsitasya śītalajalaṃ | bubhukṣitasya vā praṇītam annaṃ | vyādhitasya vaidyauṣadhiparicārakāḥ | bhayabhītasya balavantaḥ sahāyāḥ | sādhavaḥ pratiśaraṇā bhavanti | evam eva mahārāja viddhasya mṛtyuśalyenāpagatamadasyātrāṇasyāśaraṇasyāparāyaṇasya nānyat trāṇaṃ nānyat parāyaṇam anyatra dharmāt |

[英譯] And in the Rajavavadaka Sutra he says : "If, great King, in the four regions four great mountains should move together, firm, strong, unbroken, uncleft, not hollow, compact, one solid whole, touching the sky and tearing up the earth, grinding under them all the herbs, trees, branches, leaves and foliage, with all the living and breathing creatures, it would not be easy to escape by speed or strength, or to turn them aside by drugs or charms or spells ; just so, great King, those four great terrors move together, which it is not easy to escape by speed or strength, [207] or to turn aside by drugs or charms or spells. What four ? Old age, disease, death, misery. Old age approaches, great King, grinding out youth, disease grinding out health, death grinding out life, misery grinding out all good fortune. And why so ? As, great King, the lion, king of beasts, full of beauty and swiftness, terrible with splendid claws and teeth, chases the herds of animals, and seizing one deals with it as he will, and that animal is helpless within the mighty ravening jaws ; even so, great King, a man wounded with death's arrow, life's fever over, without support, his vitals being torn, his joints being rent asunder, flesh and blood being dried up, with face burnt, parched, distracted, hands and feet shaking, helpless, incapable, smeared with spittle, nose-droppings, stinking urine and ordure, with only a breath of life left in him, taking a new existence from the actions of this, terrified by Yama's satellites, plunged in black night, choking in his last gasp, alone, without compassion or comrade, leaving this world, entering the next world, travelling by the great path, entering the great wilderness, plunging into the great abyss, coming into the great darkness, overwhelmed with the great flood, whirled away by the wind of past actions, going to a place where the marks of this world are not : for him there is no other defence, no other refuge, nor other support except the Law. For the Law, great King, at that time is a defence and resting-place, a refuge and support. As for one who is starved with cold, the heat of fire ; for one without fire, warmth ; for one who is oppressed with heat, coolness ; for one who is on the road, a cool and shady grove ; for the thirsty, cool water ; for the hungry, good food ; for the sick, those versed in healing simples ; for the terrified, powerful companions ; all these are excellent protections : even so, great King, when one is pierced with death's arrow, life's fever gone, helpless, without refuge, without support, there is no other defence, no other support than the Law.

[法護譯]又《教示勝軍大王經》說：佛言：大王！譬若四方有四山來，堅固精實周普連匝，狀一合成無有缺漏亦無間隙，是中空界地際一切動植悉歸磨滅，誰有踊躑而可逃避，及以勢力呪禁藥術財物等事而令退轉？佛言：大王！世有四種大怖畏事亦復如是，誰有踊躑而可逃避，及以勢力呪禁藥術財物等事而能退轉？何等為四？謂衰、老、病、死。佛言：大王！一者衰勢來時摧逼興盛，二者老相現時摧逼少壯，三者病苦集時摧逼調適，四者死滅侵時摧逼壽命。此復云何？佛言：大王！亦如師子為眾獸王，色相勇健皆悉具足，爪牙剛利入鹿群中，搏取其鹿隨應所欲。然鹿踊躑入猛獸口，無能為也。佛言：大王！死箭射人亦復如是，縱使剛強無能逃越，無歸無救亦無投寄，節節支解、血肉枯竭、飢渴熱惱、張口大息、手足紛亂，於追求事悉無堪能，涎涕流溢便利不淨，塗污支體餘命漸滅。中有現前隨業緣起焰魔使者甚可怖畏，趣黑夜分於出入息最後而盡，唯己獨行更無伴侶，奄背此生倏往佗世，奔大險道入大黑暗，涉大曠野、趣大稠林、泛大溟海，業風飄墮所向冥寞曾無標記，餘無歸捄餘無投寄。佛言：大王！唯法與法是歸是捄、是所投寄。佛言：大王！此善法者，如寒者得火、如熱者遇涼、渴者飲清冷水、飢者食珍美饌、疾病者遇良醫藥、怖畏者得強力伴，是為歸捄。佛言：大王！此諸善法有大勢力亦復如是，無歸捄者為作歸捄、無投竄者為作投竄。

[參考] 如來示教勝軍王經，大唐三藏法師玄奘奉　詔譯

大王當知！如四大山從四方來，牢固堅密無有缺漏無諸間隙，周匝充遍總一合成，上盡虛空下窮地際，其中所有一切草木枝條花葉，及諸有情蠢動之類皆被磨滅，難以決勇而可逃避，難以勢力而能抗拒，難以呪術財貨藥物而可禁止。如是，大王！世有四種大怖畏事，各來磨滅一切眾生，難以決勇而可逃避，難以勢力而能抗拒，難以呪術財貨藥物而能禁止。云何四種大怖畏事？大王當知！一者、老來逼害，磨滅眾生少壯；二者、病來逼害，磨滅眾生調適；三者、死來逼害，磨滅眾生壽命；四者、衰來逼害，磨滅眾生興盛。大王當知！譬如師子為眾獸王，入鹿群中搏取一鹿，若噉未噉自在無難。其鹿爾時先所騰勇，入師子口無復能為。如是，大王！一切眾生既入無常師子王口，所有勢力無復能為。大王當知！譬如有人勇健多力毒箭所中，一切威猛皆悉摧滅。如是，大王！一切眾生剛強佷戾，死箭所中無復勢力、無復救護、無所歸依、無所投竄，臨欲捨命解支節時，血肉枯竭心胸熱惱，焦渴所逼張口大息，手足紛亂無所堪能，無有勢力涎涕交流，大小便利穢污身體，六根閉塞喉顙哽噎喘息逾急，良醫拱手棄諸妙藥。其所飲噉美味珍饌無不悉捨，偃臥床枕臨往異趣淪沒無際，生老病死無常瀑流，至臨終位餘命無幾，業有力故後有現前。甚大怖畏琰魔王使，廣大黑闇夜分所吞，出息入息最後將滅，唯獨一身無有第二及餘伴侶，奄背此生歸於後世。是大移轉趣大叢林，入大黑闇遊大曠野，泛大溟海業風所飄，往無標記冥寞方所，當於爾時無異救護、無異歸依、無異投竄，唯除正法。大王！彼於爾時，唯有正法能為救護、能為宮室、能作歸依，是所奔趣是所投竄，能拔眾生出生死苦。大王當知！譬如有人寒苦所逼，唯有煖火日光衣等，所能止息而可獲安；熱苦所逼唯林泉等；若涉遠道唯清涼陰；若渴所逼唯清冷水；若飢所逼唯多美膳，若病所逼惟良醫藥及供侍者；若怖所逼惟強伴侶。如是，大王！一切眾生死箭所中，無復勢力、無復救護、無所歸依、無所投竄，臨欲捨命解支節時，血肉枯竭心胸熱惱，焦渴所逼張口太息，手足紛亂無所堪能，廣說乃至彼於爾時唯有正法，能為救護、能為宮室、能作歸依，是所奔趣是所投竄，能拔眾生出生死苦。

rājāvavādakasūtre 'py āha | 在教示勝軍大王經中也說。

tad yathā mahārāja catasṛbhyo digbhyaś catvāraḥ parvatā āgaccheyur dṛḍhāḥ | sāravanto 'khaṇḍā acchidrā asuṣirāḥ susaṃvṛtā ekaghanā nabhaḥ spṛśantaḥ pṛthivīṃ ca ullikhantaḥ sarva-tṛṇa-kāṣṭha-śākhā-parṇa-palāśa-ādi sarva-satva-prāṇi-bhūtāni nirmathnantas tebhyo na sukaraṃ javena vā palāyituṃ balena vā dravya-mantra-auṣadhibhir vā nivartayitum | 大王！譬如從四方有四山來，堅固、精實、無有缺漏、亦無間隙、不是中空、周普連匝、總一合成，碰觸虛空，撕裂大地，磨滅一切草、木、枝條、葉、花等，及一切呼吸、動的有情。難以速度、力量，而可逃避，或以財物、呪禁、藥術等而令退轉。

evam eva mahārāja catvāri imāni mahābhayāny āgacchanti yeṣāṃ na sukaraṃ javena vā palāyituṃ balena dravya-mantra-auṣadhair vā nivartanaṃ kartum | katamāni catvāri | jarā vyādhir maraṇaṃ vipattiś ca ||

如是，大王！世有四種大怖畏事，各來磨滅一切眾生。難以速度、力量，而可逃避，或以財物、呪禁、藥術等而令退轉。何等為四？謂老、病、死、衰。

jarā mahārāja āgacchati yauvanaṃ pramathamānā | 大王！一者、老來逼害，磨滅眾生少壯。

vyādhir mahārāja āgacchaty ārogyaṃ pramathamānaḥ | 二者、病來逼害，磨滅眾生健康。

maraṇam āgacchati jīvitaṃ pramathamānaṃ | 三者、死來逼害，磨滅眾生壽命。

vipattir mahārāja āgacchati sarvāḥ saṃpattīḥ pramathamānā |

四者、衰來逼害，磨滅眾生一切興盛。

tat kasya hetoḥ | tad yathā mahārāja siṃho mṛga-rājo rūpa-saṃpanno java-saṃpannaḥ sujāta-nakha-daṃṣṭrā-karālo mṛga-gaṇam anupraviśya mṛgaṃ gṛhītvā yathākāma-karaṇīyaṃ karoti | 為何是這樣呢？大王！譬如師子為眾獸王，色相、勇健皆悉具足，爪牙剛利，入鹿群中，搏取其鹿，隨應所欲而為。

sa ca mṛgo 'tibalaṃ vyāḍa-mukham āsādya vivaśo bhavati |

而彼鹿已入有力的惡獸口中，了無希望。

evam eva mahārāja viddhasya mṛtyu-śalyena apagata-madasya aparāyaṇasya marmasu chidyamāneṣu mucyamāneṣu sandhiṣu māṃsa-śoṇite pariśuṣyamāṇe paritapta-tṛṣita-vihvala-vadanasya kara-caraṇa-vikṣepa-abhiyuktasya akarmaṇyasya asamarthasya lālā-siṅghāṇaka-pūya-mūtra-purīṣa-upaliptasya īṣaj-jīvita-avaśeṣasya karma-bhavāt punar bhavam ālambānasya yama-puruṣa-bhaya-bhītasya kāla-rātri-vaśa-gatasya carama-āśvāsa-praśvāseṣu uparudhyamāneṣu ekākino 'dvitīyasya asahāyasya imaṃ lokaṃ jahataḥ paralokam ākrāmato mahāpathaṃ vrajato mahākāntāraṃ praviśato mahāgahanaṃ samavagāhamānasya mahā-andha-kāraṃ pratipadyamānasya mahā-arṇavena urjyamānasya karma-vāynā āhriyamāṇasya animittīkṛtāṃ diśaṃ gacchato na anyat trāṇaṃ na anyac charaṇaṃ na anyat parāyaṇam ṛte dharmāt |

如是，大王！有人為死箭所射，一切威猛皆悉摧滅，沒有歸依處，斷其末摩時，節節分解時，血肉枯竭時，臉為焦渴所逼，手足紛亂，於追求事，悉無堪能。涎、涕、膿、大小便利穢污身體。餘命無幾。由業有故，緣取後有。焰魔使者甚可怖畏。趣黑夜分，最後出入息正滅。唯獨一身無有第二及餘伴侶。奄背此生，歸於後世。奔大險道，涉大曠野，趣大稠林，入大黑暗，泛大溟海，業風所飄，往無標記（貪、瞋、癡）冥寞方所，當於爾時，沒有其他救護，沒有其他歸依，沒有其他支助，唯除正法。

dharmo hi mahārāja tasmin samaye trāṇaṃ layanaṃ śaraṇaṃ parāyaṇaṃ bhavati |

大王！因為，在那個時候，唯有正法能為救護、能為宮室、能作歸依、能作支助。

tad yathā śīta-ārttasya agni-pratāpaḥ | agnim apagatasya anirvāpaṇaṃ | uṣṇa-ārttasya śaityaṃ | adhvānaṃ pratipannasya śītalaṃ chāya-upavanaṃ | pipāsitasya śītalajalaṃ | bubhukṣitasya vā praṇītam annaṃ | vyādhitasya vaidya-oṣadhi-paricārakāḥ | bhaya-bhītasya balavantaḥ sahāyāḥ | sādhavaḥ pratiśaraṇā bhavanti | 如寒苦所逼者得火，無火者不涼，熱苦所逼者遇涼，涉遠道者清涼、陰涼樹林，渴所逼者惟清冷水，飢所逼者惟珍美饌，病所逼者惟良醫藥及供侍者。這些都是最好的保護。

evam eva mahārāja viddhasya mṛtyu-śalyena apagata-madasya atrāṇasya aśaraṇasya aparāyaṇasya na anyat trāṇaṃ na anyat parāyaṇam anyatra dharmāt | 如是，大王！有人為死箭所射，一切威猛皆悉摧滅，沒有救護，沒有歸依，沒有支助，沒有其他救護，沒有其他歸依，沒有其他支助，唯除正法。

6. tasmāt tarhi te mahārājānityatānudarśinā bhavitavyaṃ kṣayavyayānudarśinā bhavitavyaṃ maraṇabhayabhītena | dharmeṇaiva te mahārāja rājyaṃ kārayitavyaṃ nādharmeṇa | tat kasya hetoḥ | asyāpi te mahārājātmabhāvasyaivaṃ suciram api parirakṣitasya suciram api śucinā praṇītena khādanīyabhojanīyāsvādanīyena saṃtarpitasya saṃpravāritasya | kṣutapipāsāparigatasya kālakriyā bhaviṣyati | evaṃ kāśikauśeyadūkūlapattrorṇākṣaumādibhir vastraviśeṣair ācchāditasya caramaśayanāvasthitasya vividhasvedāmbuklinnamalinavasanāvṛtasya kālakriyā bhaviṣyati | evam api te mahārāja snānānulepanavāsadhūpapuṣpasurabhigandhasyātmabhāvasya na cireṇa durgandhatā bhaviṣyati | evaṃ stryāgāramadhyagatasyāpi te strīgaṇaparivṛtasya nānāvādyagītatūryanādyair upagīyamānasya sumanasaḥ krīḍato ramamāṇasya paricārayato maraṇabhayabhītasyātīva duṣkhadaurmanasyābhyāṃ kālakriyā bhaviṣyati | evam api te mahārāja gṛheṣūpalepanopalipteṣu susthāpitārgaleṣu supihitavātāyaneṣu bahugandhadhūpapuṣpatailavartiprajvāliteṣv āsaktapaṭṭadāmakalāpeṣu muktakusumāvakīrṇeṣu gandhaghaṭikānirdhūpiteṣu anyastapādapīṭhapaṭikāstaraṇagoṇikāstaraṇakācalindikaprāvaraṇasāntarochadapaṭikobhayakṛtopadhāneṣu paryaṅkeṣu śayitvā | punaś ca śṛgālakākagṛdhramṛtakaḍevaramāṃsāsthikeśarudhiravaśākule paramabībhatse śmaśāne gataceṣṭasyātmabhāvaḥ pṛthivyām avaśaḥ śeṣyate | evam api te mahārāja gajaskandhāśvapṛṣṭharathābhirūḍhasya śaṅkhapaṭaheṣv āhanyamāneṣu chatreṇa dhāryamāṇena bālavyajanena vījayamānasyānnekahastyaśvarathapadātibhir anuyātasyāñjaliśatasahasrair namaḥkriyamāṇasya | nirgamanam anubhūya na cirān niśceṣṭasya mṛtaśayanābhirūḍhasya caturbhiḥ puruṣair utkṣiptasya dakṣiṇena nagaradvāreṇa nirṇītasya mātāpitṛbhrātṛbhaginībhāryāputraduhitṛvayasyadāsīdāsakarmakarapauruṣeyaiḥ śokagatahṛdayair vikṣiptakeśair utkṣiptabhujaiḥ sorastāḍaṃ paramakaruṇaṃ | hā putra hā nātha hā tāta hā svāminn ity ākrandamānaiḥ paurajānapadaiḥ saparibhāvadṛśyamānasya śmaśānaṃ nītasya punaḥ kākagṛdhraśvaśṛgālādibhir bhakṣitasya tāny asthīny agninā vā dagdhāni pṛthivyāṃ vā nikhānitāni adbhir vā klinnāni vātātāpavarṣair vā cūrṇīkṛtāni digvidikṣu prakṣiptāni tatraiva pūtabhavam āyāsyanti | evam anityāḥ sarvasaṃskārā evam adhruvā iti vistaraḥ ||

[英譯] Therefore now, great King, you must keep before your mind impermanency, change and decay, when in fear of death ; righteously, great king, you must rule, not unrighteously ; [208] and why so ? Even if all goes well with your person, if it is well guarded, for a long time regaled and served with clean and pleasant food to eat, to drink, to relish, yet you will be encompassed by hunger and thirst when death shall come. Now clad in goodly garments of fine cloth and silk, cotton or linen, reclining on a splendid couch, when death shall come you shall be wrapped in clothes soiled with sweat. Thus, great King, if your person has perfumes for the bath, or for anointing, with flowers and fragrant scents and perfumes, ere long it will have a bad smell. Although now you are surrounded by troops of women in the women's apartments, with music of song and many instruments, happy and delighted, taking your pleasure all about, soon you will be very much afraid of death, and death will bring dejection and pain. Although now, great King, you dwell in houses anointed with ointments, well guarded with bolts, with windows carefully closed, many a sweet savour burning of scents and flowers, oils and cosmetics, hung with strings of ribbons and wreaths, covered with pearls and flowers, perfumed with vases of scent, you rest your feet on stools, and recline upon couches strewn with rugs and woollens, with quilts of down, covered with muslin and woven pillows on either side ; but soon your vigour will be gone, and your body will be left on the earth in a loathsome charnel-ground, full of jackals, crows, and vultures, the flesh, bones and blood and grease of corpses. Although now, great King, you ride on elephants and horses and drive in chariots, with the noise of conchs and kettledmms, the sunshade spread above, fanned by chowries, attended by many elephants, horses, chariots and footmen, reverenced with myriads of salutations : yet when you perceive that your departure is at hand, your vigour gone, laid upon a bier, upheld by four men, carried out by the south gate of the city, with mother and father, brother and sister, wife, son and daughter, companions, menservants and maidservants, workmen and hirelings, their hearts grieving. hanging heads, hands uplifted, beating of breasts and loud lamentation, while ' O my son, O my lord, O my dearest, O my master,' the townsfolk and countryfolk continually do cry, you will be looked on with contempt, and brought to the charnel-ground, then devoured by crows and jackals and vultures, and those bones burnt in fire or left lying upon the ground, [209] or drenched with water, or mouldering in wind and heat and rain, scattered in all directions, and then they shall rot. Thus all conditions are impermanent, fleeting."

[法護譯]大王！是故應知，有現無常者、現滅盡者，法爾如是，唯死怖畏。佛言：大王！王恃所為，悉非善法。所以者何？大王！然此身者從昔已來縱加守護，及加瑩飾上妙飲膳恣情飽滿，及命終時未免飢渴逼惱而死。如是身者雖以種種可愛奇文侈服上妙細㲲，行住坐臥隨意嚴飾，及命終時穢惡不淨要當流出。大王！又此身者雖以澡沐塗香粖香熏香妙花無量嚴飾，及命終時不久臭穢。又此身者后妃婇女眷屬圍繞，種種妓樂歌舞嬉戲，及諸僮僕悅意快然，及命終時未免怖畏及諸苦惱。佛言：大王！至若此身雖處宮殿臺榭樓閣戶牖軒檻彩繪嚴飾，種種花香及與燈明，屏幛幃幔床座茵褥，燒眾名香散諸妙花，寶瓶香鑪處處行列，及妙珠寶錦綺雜飾玩好之具，及命終時至塚墓間，骨肉毛髮膿血臭穢，屍臥地上都不覺知。佛言：大王！又此身者而常乘御象馬車乘，擊鼓吹貝作大音樂，張妙幰蓋執持扇拂，無量勇健象兵馬兵車兵步兵導從前後，百千官屬城邑人民叉手恭敬，不久要當屍臥車上，眾人荷挽出大城門，父母妻妾兄弟姊妹奴婢僕從作業使人心纏憂惱，頭髮被亂舉手拍頭悲咽哀慟咸歎苦哉，於我無捄無親無主，城邑人民銜悲瞻戀。至塚壙間，或復為諸烏鳶鵰鷲狐狼野干之所食噉，乃至餘骨積薪所焚或[瘞-(人*人)+(乂*乂)]於地，風雨曝露末為微塵散擲餘方。佛言：大王！此身幻化終歸壞滅，一切諸行悉是無常。乃至廣說。

[參考] 如來示教勝軍王經，大唐三藏法師玄奘奉　詔譯

所以者何？大王當知！如是身者，雖加守護雖久洗飾，雖以眾多上妙飲食恣意飽滿，及至臨終，要當不免飢渴所逼而便捨命。大王當知！如是身者，雖常澡浴，塗香末香熏香花鬘隨意嚴飾，由此自體穢漏成故，臨捨命時，終必歸於不淨臭穢。大王當知！如是身者，雖以種種上妙衣服覆蔽纏裹，由此自身諸不淨物所合成故，於命終時，要當不淨種種流出。大王當知！如是身者，雖處宮室后妃婇女內官美人眷屬圍遶，作眾伎樂種種倡伎，以自娛樂歡喜快樂，臨命終時，自見惡相，要當驚怖憂悲苦惱。大王當知！如是身者，雖處宮室綵飾圖畫殿閣樓臺，戶牖軒窓重關密掩，種種香花以自嚴飾，種種燈燭增光照明，施設珍奇屏障帷幄，燒眾名香散諸妙花，香花寶瓶處處陳列，安置種種金銀琉璃眾寶床座，敷設上妙氍氀錦繡文蓐花氈，床座兩頭俱置丹枕，覆以上妙綺帊錦衾，寤寐安寢歡娛耽著，於命終後無所覺知，或送屍骸置於葬所，烏鵲鵰鷲狐狼野干，餓狗鵄梟諸惡禽獸爭共食噉，骨肉膿血鬚髮糞穢，流溢地上臭處可惡。大王當知！如是身者，先常乘馭香象駿馬眾寶輦輿，擊鼓吹貝作大音樂，眾寶傘蓋隨侍於後，執持扇拂掩映搖動，無量勇健象軍馬軍車軍步軍導從前後，防衛左右百千臣僚竭誠敬奉，城邑士庶合掌驚歎。雖受如是勝妙果報自在榮華，不久要當瞑目辟手無復動搖，橫屍偃仰喪車輿上，眾人荷挽出大城門，父母妻子兄弟姊妹作使僮僕群僚輔佐，親屬內人隨從左右，心纏憂惱頭髮被散，舉手拍頭椎胸悲噎，哀感崩慟皆言：苦哉！城邑國人覩之號慕。隨送葬所，或有露屍施諸禽獸，鳥鵲餓狗鵰鷲鵄梟，狐狼野干及諸惡獸，楂掣食噉骨肉狼籍，風飃日曝雨漬霜封，支節解散零落異所；或有積薪以火焚葬，筋骨焦爛血肉消化，臭煙熢[火*孛]四面充塞，火滅骨消灰飛塵散；或有掘地埋殯墳陵，經歷多時肉消骨腐。大王當知！此身如是變壞無常，一切眾生及以諸行皆悉如是，非常非恒不可保信，皆變易法迅速不停，流轉移動終歸壞滅，念念遷謝後為灰燼，究竟同趣滅盡之門，是失壞法，有諸怖畏有諸災橫多諸愁惱，皆是墜墮零落斷壞離散之法。是故，大王！應善勤修，隨無常觀、隨盡滅觀，勿為貪欲之所染污，勿為瞋恚之所鼓動，勿為愚癡之所覆蔽，勿復耽染王富貴樂，勿復耽染王自在樂，勿復耽染王愛欲樂，勿復耽染及餘所受諸欲樂具。應當滅除財命憍逸，應當驚懼無常死魔，不與人期奄忽而至。為大國主，應以正法勿以非法，應隨法行勿隨非法，應愍眾生皆如一子，應當至誠護持佛法，紹隆三寶勿復餘顧。所以者何？生死海中流轉無始，唯佛正法是大津梁，千萬億劫實難值故。大王當知！我終不說獲得世間諸欲樂具，積聚受用名富貴者，我說獲得諸佛正法聖慧財寶積聚受用，乃名圓滿真富貴者。是故，大王！應當厭離世間所有諸欲樂具，應當願求諸佛正法聖慧財寶。

tasmāt tarhi te mahārāja anityatā-anudarśinā bhavitavyaṃ kṣaya-vyaya-anudarśinā bhavitavyaṃ maraṇa-bhaya-bhītena | 因此，現在，大王！你應該無常隨觀，應該滅、盡隨觀，當於死怖畏的時候。

dharmeṇa eva te mahārāja rājyaṃ kārayitavyaṃ na adharmeṇa | tat kasya hetoḥ | asya api te mahārāja ātmabhāvasya evaṃ suciram api parirakṣitasya suciram api śucinā praṇītena khādanīya-bhojanīya-āsvādanīyena saṃtarpitasya saṃpravāritasya | kṣuta-pipāsā-parigatasya kāla-kriyā bhaviṣyati | 大王！你應該以法統治，不以非法。所以者何？1)大王！雖此身者，從昔已來，縱加守護，及加瑩飾，上妙飲膳，恣情飽滿。及至臨終，要當不免飢渴所逼而便捨命。

evaṃ kāśi-kauśeya-dūkūla-pattra-ūrṇā-kṣauma-ādibhir vastra-viśeṣair ācchāditasya carama-śayana-avasthitasya vividha-sveda-ambu-klinna-malina-vasana-āvṛtasya kāla-kriyā bhaviṣyati | 2)如是身者，雖以細絲、憍奢耶衣、頭鳩羅、貝多、亞麻等上妙衣服覆蔽纏裹，行住坐臥隨意嚴飾，及命終時，以種種汗水所漬、所污的衣服纏裹。

3)evam api te mahārāja snāna-anulepana-vāsa-dhūpa-puṣpa-surabhigandhasya ātmabhāvasya na cireṇa durgandhatā bhaviṣyati | 大王！又此身者，你雖以澡沐、塗香、粖香、熏香、妙花的香味來嚴飾，及命終時，不久臭穢。

4)evaṃ stry-āgāra-madhya-gatasya api te strī-gaṇa-parivṛtasya nānā-vādya-gīta-tūrya-nādyair upagīyamānasya sumanasaḥ krīḍato ramamāṇasya paricārayato maraṇa-bhaya-bhītasya atīva duṣkha-daurmanasyābhyāṃ kālakriyā bhaviṣyati |

又此身者，雖處宮室，后妃婇女眷屬圍繞，以種種妓樂、歌、樂音自娛，悅意、歡喜、快樂。及命終時，於死將有極大怖畏，及死帶來的苦與惱。

5)evam api te mahārāja gṛheṣu upalepana-upalipteṣu susthāpita-argaleṣu supihita-vātāyaneṣu bahu-gandha-dhūpa-puṣpa-taila-varti-prajvāliteṣv āsakta-paṭṭa-dāma-kalāpeṣu mukta-kusuma-avakīrṇeṣu gandha-ghaṭikā-nirdhūpiteṣu anyasta-pāda-pīṭha-paṭikā-āstaraṇa-goṇikā-āstaraṇa-kāca-lindika-prāvaraṇa-sāntara-uchada-paṭikā-ubhaya-kṛta-upadhāneṣu paryaṅkeṣu śayitvā | punaś ca śṛgāla-kāka-gṛdhra-mṛtaka-ḍevara-māṃsa-asthi-keśa-rudhira-vaśa-ākule parama-bībhatse śmaśāne gata-ceṣṭasya ātmabhāvaḥ pṛthivyām avaśaḥ śeṣyate | 大王！如是身者，雖處宮室，綵飾圖畫。戶牖軒窓，重關密掩。種種香花，以自嚴飾。種種燈燭，增光照明。施設珍奇屏障帷幄。燒眾名香，散諸妙花。寶瓶香鑪處處行列，安置種種金銀琉璃眾寶床座，敷設上妙氍氀錦繡文蓐花氈，床座兩頭俱置丹枕，覆以上妙綺帊錦衾，寤寐安寢歡娛耽著。很快的，你的活力將逝，你的身體將棄於地上，臭處可惡。到處都是野干、烏鵲、鵰鷲、死屍、肉、骨、毛髮、膿血、脂肪。

6)evam api te mahārāja gaja-skandha-aśva-pṛṣṭha-ratha-abhirūḍhasya śaṅkha-paṭaheṣv āhanyamāneṣu chatreṇa dhāryamāṇena bāla-vyajanena vījayamānasya aneka-hasty-aśva-ratha-padātibhir anuyātasya añjali-śata-sahasrair namaḥkriyamāṇasya | nirgamanam anubhūya na cirān niśceṣṭasya mṛta-śayana-abhirūḍhasya caturbhiḥ puruṣair utkṣiptasya dakṣiṇena nagara-dvāreṇa nirṇītasya mātā-pitṛ-bhrātṛ-bhaginī-bhāryā-putra-duhitṛ-vayasya-dāsī-dāsa-karmakara-pauruṣeyaiḥ śoka-gata-hṛdayair vikṣipta-keśair utkṣipta-bhujaiḥ sa-uras-tāḍaṃ parama-karuṇaṃ | hā putra hā nātha hā tāta hā svāminn ity ākrandamānaiḥ paura-jānapadaiḥ sa-paribhāva-dṛśyamānasya śmaśānaṃ nītasya punaḥ kāka-gṛdhra-śva-śṛgāla-ādibhir bhakṣitasya tāny asthīny agninā vā dagdhāni pṛthivyāṃ vā nikhānitāni adbhir vā klinnāni vāta-ātāpa-varṣair vā cūrṇī-kṛtāni dig-vidikṣu prakṣiptāni tatra eva pūta-bhavam āyāsyanti | 大王！如是身者，先常乘馭香象、駿馬、眾寶輦輿，擊鼓吹貝，作大音樂。眾寶傘蓋，隨侍於後。執持扇拂，掩映搖動。無量勇健象軍、馬軍、車軍、步軍，導從前後，防衛左右百千臣僚竭誠敬奉，城邑士庶合掌驚歎。不久要當屍臥車上，眾人荷挽出大城門。父、母、妻、子、兄弟、姊妹、同伴、奴婢、僮僕、工人、僱工，心纏憂惱，頭髮被散，舉手拍頭，椎胸悲噎，哀慟咸歎：我兒！我怙主！我最親愛的人！我的主人！城邑人民銜悲瞻戀。至塚壙間，或復為諸烏鳶、鵰鷲、狐狼、野干之所食噉。乃至餘骨，積薪所焚，或棄於地。風雨曝露，末為微塵，散擲餘方，就在那裡變為白色而消失。

7)evam anityāḥ sarva-saṃskārā evam adhruvā iti vistaraḥ ||

如是，一切諸行悉是無常、無恆。乃至廣說。

7. tatra kleśāḥ prādhānyena rāga-dveṣa-mohā yasya eṣām ekatarasya tāvat pratipakṣam ādau bhāvayet tannidānaṃ ca varjayet || tatrāryaratnameghe tāvad āha | sa rāgasya pratipakṣaṃ bhajate | rāgotpattipratyayāṃś ca varjayati | katamaś ca sa rāgasya pratipakṣaḥ | katame ca te rāgotpattipratyayāḥ | aśubhābhāvanārāgasya pratipakṣaḥ | janapadakalyāṇīrāgotpattipratyayaḥ | katamā ca sāśubhābhāvanā | yad uta santy asmin kāye keśā romāṇi nakhā dantā rajo malaṃ tvak māṃsāsthi snāyuḥ śirā vṛkkā hṛdayaṃ plīhakaḥ klomakaḥ | antrāṇy antraguṇa āmāśayaḥ pakvāśayaḥ | audaryakaṃ yakṛt purīṣam aśru svedaḥ kheṭaḥ siṅghāṇakaṃ vasā lasikā majjā medaḥ pittaṃ śleśmā pūyaṃ śoṇitaṃ mastakaṃ mastakaluṅgaṃ prasrāvaḥ | eṣu ca vastuṣu bodhisatva upaparīkṣaṇajātīyo bhavati | tasyaivam upaparīkṣamāṇasyaivaṃ bhavati | yo 'pi tāvat syād bālo mūḍhaḥ abhavyo 'kuśalaḥ so 'pi tāvad etāni vastūni jñātvā rāgacittaṃ notpādayet | prāg eva saprajñajātīyaḥ | evaṃ hi bodhisatvo 'śubhābhāvanābahulo bhavatīti ||

[英譯] That is the sum of the matter. Thus sin is mainly passion, hate, and delusion ; each of which ought to be nipped in the bud, and their causes eschewed. In this connexion he speaks precisely in the holy Ratna-megha : "He uses the antidote for passion, and he shuns the causes whereby passion arises. What is this antidote for passion ? what are these causes of its arising ? Contemplation of impurity is the antidote to passion ; a beauty of the district is a cause whereby passion arises. And what is contemplation of impurity ? In this body there are hair, down, nails, teeth, dirt, filth, skin, flesh, bones, sinews, nerves, kidneys, heart, spleen, lungs, entrails, mesentery, upper and lower stomach, bladder, liver, excrement, tears, sweat, phlegm, snot, fat, humours, lard, marrow, bile, spittle, pus, blood, head, brain, piss. These things the Bodhisatva naturally considers, and as he considers them he thinks, Even he who should be foolish, deluded, incapable, bad, if he understood these things, [210] would not feel passion towards them ; how much less would one who has wisdom ! ' Thus the Bodhisatva is full of the contemplation of impurity."

[法護譯]論曰：此貪瞋癡等一聚煩惱，至若對治脩習，因是遠離。故《寶雲經》說：對治貪者，於起貪緣悉能遠離。云何名對治貪及起貪緣對治？貪者若善了知，於起貪緣修不淨觀。云何名不淨觀？謂若於身髮毛爪、齒皮膚血肉筋脈、骨髓肪膏腦膜、汗淚涕唾、咽喉心肺肝膽脾腎、生臟熟臟屎尿濃汁，菩薩於如是物而起觀察，則愚癡小兒顛狂不善知是物已猶尚不起貪愛之心，況諸智者。是為菩薩修不淨觀。

[參考]寶雲經卷第一，梁扶南三藏曼陀羅仙譯

云何名菩薩滅一切結使皆悉燋然？貪欲、瞋恚、愚癡及餘纏障一切眾具亦皆燋然。於貪欲處生對治法，能起欲處皆悉除斷。云何是貪欲處？於美色邊能起欲因緣。云何名不淨想？如觀己身髮、毛、爪、齒、皮膚、血、肉、筋、脈、骨、髓、汗、淚、涕、唾、肪、膏、腦、膜、咽、喉、心、膽、肝、肺、脾、腎、腸、胃、百[月*葉]、生藏、熟藏、屎、尿、膿汁，菩薩常觀三十六物，若能如是不生貪心。若愚癡、嬰兒、顛狂心亂，見是三十六物猶不起欲想，況復智者諸菩薩等常觀是不淨，云何當復起於欲想？菩薩摩訶薩見所愛色適意之時便生染心，初見色時即自念言：如佛所說，色如夢響，無有實事。云何智者妄於夢中而生欲想？是故，菩薩能生欲處悉皆遠離。云何菩薩於可瞋中生對治法而能離瞋及瞋因緣？菩薩於諸眾生常生慈心，以是因緣便得除瞋。若有惱害因緣瞋恚起時，當深繫念對治之法，是名菩薩除瞋方便。云何菩薩除癡方便？當念：癡心不識善惡，常守愚闇後受苦果。無智自蔽，惱他緣少，不如貪瞋多有怨害。如是觀時則滅癡心，是名菩薩燋然煩惱。

8. bhagavatyām apy uktaṃ | punar aparaṃ subhūte bodhisatvo mahāsatvaḥ prajñāpāramitāyāṃ carann imam evaṃ kāyaṃ yathābhūtaṃ prajānāti | tad yathāpi nāma subhūte goghātako vā goghātakāntevāsī vā gāṃ hatvā tīkṣṇena śastreṇa catvāri phalakāni kṛtvā pratyavekṣate sthito 'thavā niṣaṇṇaḥ | evam eva subhūte bodhisatvaḥ prajñāpāramitāyāṃ carann imam eva kāyaṃ dhātuśo yathābhūtaṃ prajānāti | asty asmin kāye pṛthivīdhātur abdhātur api tejodhātur api vāyudhātur apīti | pe || punar apy āha | tad yathāpi subhūte karṣakasya mūtoḍī pūrṇā nānādhānyānāṃ śālīnāṃ vrīhīṇāṃ tilānāṃ taṇḍulānāṃ mudrānāṃ māṣāṇāṃ yavānāṃ godhūmānāṃ maśūrāṇāṃ sarṣapāṇāṃ |tān etān cakṣuṣmān puruṣaḥ pratyavekṣamāṇaḥ | evaṃjātīyād ayaṃ śālir ayaṃ vrīhir amī tilā amī taṇḍulā amī mudrā amī māṣā yavā amī godhūmā amī maśūrā amī sarṣapā iti || evam eva bodhisatvo mahāsatvaḥ prajñāpāramitāyāṃ carann imam eva kāyam ūrddhvaṃ pādatalād adhaḥ keśamastakanakharomatvak romaparyantaṃ pūrṇaṃ nānāprakārasyāśucer yathābhūtaṃ pratyavekṣate | santy asmin kāye keśā romāṇi nakhā yāvan mastakaṃ mastakaluṅgam akṣigūthaṃ karṇagūtham iti || pe || punar aparaṃ subhūte bodhisatvaḥ śmaśānagataḥ paśyati nānārūpāṇi mṛtaśarīrāṇi śmaśāne 'paviddhāni śavaśayane ujjhitāni ekāhamṛtāni vā dvyahamṛtāni vā tryahamṛtāni vā caturahamṛtāni vā pañcāhamṛtāni vā vyādhmātakāni vinīlakāni vipūyakāni vipaṭhyakāni | sa imam eva kāyaṃ tatropasaṃharati | ayam api kāya evaṃdharmā evaṃsvabhāvaḥ | etāṃ dharmatām avyativṛttae iti || evaṃ hi subhūte bodhisatvo mahāsatvaḥ prajñāpāramitāyāṃ caran bahirdhā kāye kāyānudarśī viharati || pe || punar aparaṃ yadā mṛtaśarīrāṇi śmaśāne utsṛṣṭāni paśyati | ṣaḍrātramṛtāni kākair vā khādyamānāni kurarair vā gṛdhrair vā śvabhir vā śṛgālair vā tato 'nyair vā nānāvidhaiḥ prāṇakajātaiḥ khādyamānāni sa imam eva kāyaṃ tatropasaṃharati | ayam api kāya evaṃdharmā evaṃsvabhāvaḥ | etāṃ dharmatāṃ na vyativṛttae iti || punar aparaṃ yadā mṛtaśarīrāṇi paśyati śmaśāne utsṛṣṭāni vikhāditāny aśucīni durgandhāni | sa imam eva kāyaṃ tatropasaṃharatīti pūrvavat || pe || punar aparaṃ yadā paśyati mṛtaśarīrāṇi śivapathikāyām asthisaṃkalikāṃ māṃsaśoṇitamrakṣitāṃ snāyuvinibaddhāṃ |sa tatremam eva kāyam iti pūrvavat || punar aparaṃ yadā mṛtaśarīrāṇi paśyati śivapathikāyām asthisaṃkalībhūtāni apagatamāṃsaśoṇitasnāyubandhanāni | sa imam eva kāyam iti pūrvavat || punar aparaṃ yadā paśyati śivapathikāyām asthīni digvidikṣu kṣiptāni | yad utānyena pādāsthīni | anyena jaṅghāsthīni | anyena corvasthīni | anyena śroṇikaṭāhakaṃ | anyena pṛṣṭhavaṃśam anyena pārśvakāsthīni | anyena grīvāsthīni | anyena bāhvasthīni | sa imam eva kāyam upasaṃharatīti pūrvavat || pe || punar aparaṃ yadā paśyati śivapathikāyām asthīny annekavārṣikāṇi vātānupariśoṣitāni śaṅkhasannibhāni | imam eva kāyaṃ tatropasaṃharatīti pūrvavat | ayam api kāya evaṃdharmā evaṃsvabhāva etāṃ dharmatāṃ na vyativṛttae iti || punar aparaṃ subhūte bodhisatvo mahāsatvaḥ prajñāpāramitāyāṃ caran yadā paśyati śivapathikāyām asthīny annekavārṣikāṇi tirobhūtāni nīlāni kapotavarṇāni pūtīni cūrṇakajātāni pṛthivyāṃ pāṃsunā asamasamībhūtāni sa imam eva kāyaṃ tatropasaṃharati ayam api kāya evaṃdharmā evaṃsvabhāvaḥ | etāṃ dharmatāṃ na vyativṛttae iti ||

[英譯] And in the Bhagavati it is said : " Furthermore, Subhuti, the Bodhisatva, the great Being, walking in the Perfection of Wisdom, recognizes how this body is composed. As a butcher or a butcher's man kills a cow, and with sharp knife cuts it into four quarters, and examines it as he stands or sits ; even so, Subhuti, the Bodhisatva walking in the Perfection of Wisdom, recognizes how this body is composed in its elements : ' In this body are the elements earth, water, fire, and air.' . . ." Again he says, " If, Subhuti, a farmer has a sack full of all sorts of grain, rice, paddy, sesamum, and husked rice, vetch and beans, barley and wheat, lentils and mustard ; a man of intelligence examining these would say, ' This is rice of such a sort, this is paddy, this is sesamum, this is husked rice, this is vetch, these are beans, this is barley, this is wheat, these are lentils, this is mustard.' Just so the Bodhisatva, the Great Being, walking in the Perfection of Wisdom, considers the body as it really is upwards from the soles of the feet, and downwards, the hair and head, nails, down, skin, how it is covered with down and full of all manner of impurities : ' In this body there are hairs, down, nails,' and so on to 'the head, brain, the oozings of eye and ear.' . . . Moreover, Subhuti, the Bodhisatva entering a charnel-place sees all sorts of dead bodies thrown down in the charnel-place, left in the place of corpses, one day dead, or two days dead, or three, four, [211] five days dead, swollen, livid, putrid, eaten of worms ; and thus he compares his body : This body also is of such a nature and of such composition ; it not exempt from this condition.' Thus, Subhuti, the Bodhisatva, the Great Being, walking in the Perfection of Wisdom, continues contemplating the body from without. . . . Moreover, when he sees dead bodies cast out in the charnel-place six nights dead, being devoured by crows, eagles, or vultures, dogs or jackals, or worms of various kinds, he compares his own body : This body also is of the same kind and nature ; it cannot escape this condition.' Moreover, when he sees dead bodies cast forth in the charnel-place, already being devoured, foul, stinking, he compares his own body as before. . . . Moreover, when he sees dead bodies lying in a charnel-house, a skeleton smeared with flesh and blood and the tendons attached, he compares his body, as before. Moreover, when he sees corpses in a charnel-house, all skeletons, flesh, blood and tendons all gone, he compares his own body as before. Moreover, when he sees in a charnel-house bones thrown about anyhow ; here foot-bones, there shin-bones, there again the large flat bones, yonder hips and pelvis, [212] there the Spinal column, here the neck or arm-bones, he compares his own body as before. . . . Moreover, when he sees in a charnel-house bones several years old, dried up in the winds like conch- shells, he compares his own body as before : This body also is of the same kind and character, and cannot escape this condition. Moreover, Subhuti, the Bodhisatva, the Great Being, walking in the Perfection of Wisdom, when he sees in the charnel-house bones several years old, crumbling away, black, gray, rotten, powdered into the likeness of dust, upon the ground, he compares his body : This body is of the same kind and character ; it cannot escape this condition.' "

[法護譯]又如《般若經》云：復次善現！菩薩摩訶薩修般若波羅蜜多行時，然於此身如實了知。善現！譬若解牛之師及師弟子斷牛命已，復用利刀析為四分，若坐若立如實觀察。善現！菩薩摩訶薩修般若波羅蜜多行時亦復如是，然於此身地界水界火界風界如實觀察。乃至善現！又若耕夫或諸長者，滿治場中有種種穀，所謂菽麥稻梁脂麻芥子等。有明目人分別視之，如實了知彼種種穀，此是菽麥、此是稻梁、此是脂麻芥子等。善現！菩薩摩訶薩修般若波羅蜜多行時亦復如是，然於此身從頂至足髮毛爪齒種種不淨之所充滿。而菩薩如實觀察是身，唯有髮毛爪齒、頭目脂髓、肝膽脾腎、生臟熟臟眵，矃不淨等。乃至若詣塚間觀種種相，謂所棄屍於塚壙間或經一日二日乃至五日，身體膖脹青瘀臭惡、皮穿肉潰膿血交流。見是事已，我與此身亦復如是。然此身者法爾如是、本性如是，如是法性曾未解脫。復次善現！菩薩摩訶薩修般若波羅蜜多行時，而於外身修隨所觀，乃至觀所棄屍於塚壙間或經一日二日乃至七日，為諸鳥獸烏鳶鵰鷲狐狼野干之所食噉，及餘種種螻蟻咂食。見是事已，我與此身亦復如是。然此身者法爾如是、本性如是，如是法性曾未解脫。以要言之，又若觀所棄屍於塚壙間蛆蟲咂食、不淨臭穢。我與此身亦復如是，餘如上說。乃至復次向悽慘道觀所棄屍，肉銷骨現筋纏血污。我與此身亦復如是，餘如上說。復次向悽慘道觀所棄屍，血肉都盡身骨相現，餘筋尚纏。我與此身亦復如是，餘如前說。復次向悽慘道觀所棄屍，唯有眾骨散擲異方，所謂頭骨足骨、腰骨背骨、頸骨臂骨等。我與此身亦復如是，餘如前說。乃至復次善現！菩薩摩訶薩修般若波羅蜜多行時，向悽慘道觀所棄屍，唯有骨在，風飄雨漬白若珂貝。我與此身亦復如是，餘如上說。復次善現！菩薩摩訶薩修般若波羅蜜多行時，向悽慘道觀所棄，唯有骨在，經歷多年變異青色，如泥處地碎末為塵。我與此身亦復如是，然此身者法爾如是、本性如是，如是法性曾無解脫。

[參考]大般若波羅蜜多經卷第五十三，三藏法師玄奘奉 詔譯，初分辯大乘品第十五之三

復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，如實念知四界差別，所謂地界、水、火、風界。如巧屠師或彼弟子斷牛命已，復用利刀分析其身剖為四分，若坐若立如實觀知。諸菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，如實念知地、水、火、風四界差別亦復如是。善現！是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進具念正知，為欲調伏世貪憂故。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，如實念知從足至頂種種不淨充滿其中，外為薄皮之所纏裹，所謂唯有髮毛爪齒、皮革血肉、筋脈骨髓、心肝肺腎、脾膽胞胃、大腸小腸、屎尿洟唾、涎淚垢汗、痰膿肪[月*冊]、腦膜[月*蚩]聹，如是不淨充滿身中。如有農夫或諸長者，倉中盛滿種種雜穀，所謂稻、麻、粟、豆、麥等，有明目者開倉覩之，即如實知其中唯有稻、麻、粟等種種雜穀。諸菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，如實念知從足至頂，唯有種種不淨臭物充滿其中亦復如是，誰有智者寶玩此身？唯諸愚夫迷謬耽著！善現！是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進具念正知，為欲調伏世貪憂故。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，死經一日或經二日乃至七日，其身膖脹，色變青瘀，臭爛皮穿，膿血流出。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是，誰有智者寶玩此身？唯諸愚夫迷謬耽著！善現！是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進具念正知，為欲調伏世貪憂故。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，死經一日或經二日乃至七日，為諸鵰、鷲、烏、鵲、鵄、梟、虎、豹、狐、狼、野干、狗等種種禽獸或啄或攫，骨肉狼藉，[齒*查]掣食噉。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是，誰有智者寶玩此身？唯諸愚夫迷謬耽著！善現！是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進具念正知，為欲調伏世貪憂故。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，禽獸食已，不淨潰爛，膿血流離，有無量種蟲蛆雜出，臭處可惡過於死狗。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是，誰有智者寶玩此身？唯諸愚夫迷謬耽著！善現！是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進具念正知，為欲調伏世貪憂故。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，蟲蛆食已，肉離骨現，支節相連，荕纏血塗，尚餘腐肉。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是，誰有智者寶玩此身？唯諸愚夫迷謬耽著！善現！是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進具念正知，為欲調伏世貪憂故。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，已成骨璅，血肉都盡，餘筋所連。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是，誰有智者寶玩此身？唯諸愚夫迷謬耽著！善現！是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進具念正知，為欲調伏世貪憂故。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，但餘眾骨，其色皓白如雪珂貝，諸筋糜爛支節分離。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是，誰有智者寶玩此身？唯諸愚夫迷謬耽著！善現！是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進具念正知，為欲調伏世貪憂故。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，成白骨已，支節分散零落異方，所謂足骨、腨骨、膝骨、髀骨、髖骨、脊骨、脇骨、胸骨、膊骨、臂骨、手骨、項骨、頷骨、頰骨、髑髏各在異處。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是，誰有智者寶玩此身？唯諸愚夫迷謬耽著！善現！是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進具念正知，為欲調伏世貪憂故。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，骸骨狼藉，風吹日曝，雨灌霜封，積有歲年色如珂雪。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是，誰有智者寶玩此身？唯諸愚夫迷謬耽著！善現！是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進具念正知，為欲調伏世貪憂故。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，餘骨散地經多百歲或多千年，其相變青，狀猶鴿色，或有腐朽碎末如塵，與土相和不可分別。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是，誰有智者寶玩此身？唯諸愚夫迷謬耽著！善現！是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進具念正知，為欲調伏世貪憂故。善現！諸菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，如於內身如是差別住循身觀，熾然精進具念正知，為欲調伏世貪憂故;於外身住循身觀，於內外身住循身觀，熾然精進具念正知，為欲調伏世貪憂故，隨其所應亦復如是。

9. eṣa tāvat samāsato rāgasya samudācārapratipakṣaḥ | dveṣasya maitrī pratipakṣaḥ | apriyasatvādarśanaṃ ca | tena vā saha bhojanādyekārthatayāprītyutpādanaṃ tatra parasukhasyāśaṃsā prārthanā tṛṣṇābhinandanaṃ maitrī | kāmarāgapratyupakārahetubhyām akliṣṭaḥ sneha ity arthaḥ || sā trividhāryākṣayamatisūtre 'bhihitā | satvārambaṇā maitrī prathamacittotpādikānāṃ bodhisatvānāṃ | dharmārambaṇā caryāpratipannānāṃ bodhisatvānāṃ | annārambaṇā maitrī annutpattikadharmakṣāntipratilabdhānāṃ bodhisatvānām iti || punar buddhārambaṇā bodhisatvārambaṇā śrāvakapratyekabuddhārambaṇā satvārambaṇā ca | tatra satvārambaṇāyāḥ pūrvaṃ priye satve hitasukhopasaṃhārān na dhyānam abhyasya | tatsame maitrīm upasaṃharet | tataḥ pariciteṣu | tata udāsīneṣu | tataḥ samīpavāsiṣu | tataḥ svagrāmavāsiṣu | evaṃ paragrāme ca | evaṃ yāvad ekāṃ diśam adhimucya spharitvopasaṃpadya viharati | evaṃ daśasu dikṣu | buddhādyārambaṇāyās tv ayaṃ prayāso nāsti ||

[英譯] This is briefly the method of counteracting passion. For hatred, benevolence is the antidote, and not to see those that are disagreeable ; or by encouraging the pleasure that comes from association in such matters as meals. There benevolence is a desire for another's welfare, prayer a desire for another's sake. Affection is unsullied by the two causes, the passion of lust or gratitude. That is the meaning. Benevolence is threefold in the holy Akshayamati Sutra : ' When Bodhisatvas first conceive the thought of becoming Buddhas, their benevolence is directed towards all creatures ; when they have begun their religious practices, it is directed towards the suffering ; it is without any object at all when they are patiently preparing for a future state." Again, benevolence has the Buddhas as its object of thought, the Bodhisatvas, the disciples, all creatures as its objects of thought. Here when it has all beings as its object of thought, first it comes by accumulating benefit and blessing upon a beloved being with meditation. Upon such an one he should accumulate benevolence : then upon acquaintances ; then upon strangers ; then upon neighbours ; then upon fellow-villagers ; [213] and so with another village ; and so on until he continues devoted to one region, spread over it, covering it. So with the ten regions. But this procedure does not apply to the benevolence towards the Buddhas and the rest.

[法護譯]論曰：以不淨觀對治貪者，則修慈觀對治瞋恚，此乃平等。若不樂觀眾生者，此或於一飲食發生愛樂，則於他妙樂悕求稱讚、無不愛樂。慈者度貪欲因緣不著染愛，是義有三種。《無盡意經》云：謂初發心菩薩修眾生緣慈，已習行菩薩修法緣慈，得無生法忍菩薩修無緣慈。復有佛緣、菩薩緣、聲聞獨覺緣、眾生緣等。彼眾生緣者，謂先樂與利益安樂，以禪定意與彼慈故。或有知識客寄近住，以己聚落如他聚落，乃至於此一方解脫。如是汝緣十方佛等亦無厭怠。

[參考]大方等大集經卷第二十九，宋涼州沙門智嚴共寶雲譯，無盡意菩薩品第十二之三

舍利弗！夫修慈者，能度諸流，慈所及處有緣眾生，又緣於法，又無所緣。緣眾生者初發心也。緣法緣者，已習行也。緣無緣者，得深法忍也。

10. sā ca vajradhvajapariṇāmanāyām uktā | sa bodhisatvacaryāyāṃ caran yāvanti kānicid dṛśyante rūpāṇi manojñāni vā pratikūlāni vā | evaṃ śabdā gandhā rasā spraṣṭavyā dharmā manojñā vā pratikūlā vā | annavadyā viśuddhāḥ kalyāṇodāraprabhāsvarā vā yena saumanasyaṃ jāyate | sukham avakrāmati | prasādo jāyate | prītiḥ saṃbhavati | prāmodyaṃ saṃtiṣṭhate | harṣaḥ prādurbhavati | daurmanasyaṃ nivartate | cittakalyatā prādurbhavati | cittaṃ karmaṇyaṃ bhavati | āśayo mṛdubhavati | indriyāṇi prahlādaṃ gacchanti | satatasukhaṃ saṃvedayamāna evaṃ pariṇāmayati | sarvabuddhānām etayā pariṇāmanayā bhūyasyā mātrayā te buddhā bhagavanto 'cintyena buddhavihārasukhena samanvāgatā bhavantv atulyena buddhasamādhisukhena susaṃgṛhītā bhavantv annantasukhena bhūyasyā mātrayopastabdhā bhavantu | apramāṇena buddhavimokṣasukhena samanvāgatā bhavantu | aprameyeṇa buddhaprātihāryasukhena susaṃgṛhītā bhavantu | acintyena buddhāsaṃgavihārasukhena suparigṛhītā bhavantu | durāsadena buddhavṛṣabhitasukhenābhichannā bhavantu | aprameyeṇa buddhabalasukhenātyantasukhitā bhavantu | sarvaveditaśāntenānnutpattisukhenādhikārasukhā bhavantu | asaṃgavihārasatatasamāhitena tathāgatasukhenādvayasamudācāreṇāvikopitasukhā bhavantu || evaṃ bodhisatvas tatkuśalamūlaṃ tathāgateṣu pariṇamayya bodhisatveṣu pariṇamayati | yad idam aparipūrṇānām abhiprāyāṇāṃ paripūrṇāya pariṇamayati | apariśuddhānāṃ sarvajñatādhyāśayānāṃ pariśuddhaye | apariniṣpannānāṃ sarvapāramitānāṃ pariniṣpattaye | vajropamasya bodhicittotpādasyādhiṣṭhānāya | anivartyasya sarvajñatāsaṃnāhasyāpratiprasrabdhaye | bodhisatvānāṃ kuśalamūlānāṃ mārgaṇatāyai | sarvajagatsamatāsthitasya mahāpraṇidhānasya paripūraye | sarvabodhisatvavihārāṇām adhigamāya | sarvabodhisatvendriyāṇāṃ tīkṣṇābhijñatāyai | sarvabodhisatvakuśalamūlānāṃ sarvajñatāsparśanatāyai || sa evaṃ tatkuśalamūlaṃ bodhisatvānām arthāya pariṇamayya buddhaśāsanāvacareṣu sarvaśrāvakapratyekabuddheṣu tatkuśalamūlam evaṃ pariṇāmayati | te kecit satvā ekācchaṭāsaṃhātamātram api buddhaśabdaṃ sṛṇvati | dharmaśabdaṃ vāryasaṃghaparyupāsanaṃ vā kurvanti teṣāṃ tatkuśalamūlam annuttarāyai samyaksaṃbodhaye pariṇāmayati buddhānusmṛtiparipūryai pariṇāmayati | dharmānusmṛtiprayogatāyai pariṇāmayati | āryasaṃghagauravāya pariṇāmayati | acirahitabuddhadarśanatāyai pariṇāmayati | cittapariśuddhaye pariṇāmayati | buddhadharmaprativedhāya pariṇāmayati | aprameyaguṇapratipattaye pariṇāmayati | sarvābhijñākuśalapariśuddhaye pariṇāmayati | dharmavimativinivartanāya pariṇāmayati | yathā buddhaśāsanāvacareṣu pariṇāmayati | śrāvakapratyekabuddheṣu ca tathā bodhisatvaḥ sarvasatveṣu tatkuśalamūlaṃ pariṇāmayati || yad idaṃ nairayikamārgavinivartanāya pariṇāmayati | tiryagyonivyavacchedāya pariṇāmayati | yamalokopacchedasukhāya pariṇāmayati | niravaśeṣasarvāpāyagatyupapattivyavacchedāya pariṇāmayati || teṣāṃ ca sarvasatvānām annuttarabodhichandavivardhanatāyai pariṇāmayati | adhyāśayasarvajñatācittalābhāya pariṇāmayati | sarvabuddhadharmāpratikṣepāya pariṇāmayati | atyantasukhasarvajñatābhūmisaṃvartanāya pariṇāmayati | atyantasarvasatvaviśuddhaye pariṇāmayati | sarvasatvānām annantajñānādhigamāya pariṇāmayati | pe || tasya yat kiñcic cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyagamanāgamanaśarīropasthānaniṣadyādiniṣevaṇāyatanānāṃ pravartanakarma īryāpathādhiṣṭhānam īryāpathasyāvikopanaṃ kāyakarma vākkarma manaḥkarma sacuritaṃ ṣaṇṇām indriyāṇāṃ saṃvaraḥ svaśarīrāchādanamardanasnānakarma | aśitapītakhāditaṃ saṃmiñjitaprasāritāvalokitavilokitasuptajāgaritasvaśarīragatopasthānaṃ sarvam etad bodhisatvasya sarvajñatālambanaprayuktasya na kiñcid apariṇāmitaṃ sarvajñatāyāṃ sarvasatvahitasukhacittasya || pe || sarvajagatparitrāṇamanaso nityodyuktakuśalamūlasya madapramādavyativṛttasya || pe || sarvakleśaparāṅmukhasya sarvabodhisatvānuśikṣaṇacetasaḥ sarvajñatāmārgāpratihatasya jñānabhūminiṣevaṇasya paṇḍitasaṃvāsābhiratasya | pe || madhukara iva kuśalamūlasaṃbharaṇasya sarvajagaduccalitasantānasyānnabhiniviṣṭasarvasaṃskārasya | pe || antaśaḥ śvasv api tad anyeṣv api tiryagyonigateṣv ekaudanonmiñjitam ekālopaṃ vā parityajati | sugatāv upapattiṣu tat sarvaṃ teṣām eva hitāya teṣām eva parimocanāya pariṇāmayati | tasyās tiryagyones tasmād duṣkhārṇavāt tasmād duṣkhopādānāt tasmād duṣkhaskandhāt tasmād duṣkhāvedanāyāḥ | tasmād duṣkhopacayāt tasmād duṣkhābhisaṃskārāt tasmād duṣkhanidānāt tato duṣkhamūlāt tasmād duṣkhāyatanāt teṣāṃ satvānāṃ vinivartanāya pariṇāmayati tadārambaṇena ca sarvasatvārambaṇīkaroti manasikaroti | tatra kuśalamūle pūrvaṅgamīkaroti | yad idaṃ sarvajñatāyāṃ pariṇāmayati | bodhicittotpādena pratigṛhṇāti | tatra kuśalamūlam upanayati | saṃsārakāntārād vinivartayati | annāvaraṇena buddhasukhenābhimukhīkaroti | saṃsārasāgarād unmajjayati | buddhadharmaprayuktāya maitryā spharatīty ādi ||

[英譯] This is described in the Vajradhvaja-parinamana " As he walks in the practices of the Bodhisatva, whatever forms are seen are either pleasant or the opposite. So with sounds, scents, tastes, touch, or mental objects, they are either pleasant or the opposite. The faultless and pure cause what is good, noble and bright, from which contentment results ; and pleasure emerges, delight is produced, satisfaction comes, happiness is caused, rapture becomes manifest ; dejection is repelled, vigour of thought is manifested and thought becomes active, the disposition becomes gentle, the senses are comforted ; enjoying this happiness he transfers it to others: ' With this transference of merit by all the Buddhas may those blessed Buddhas be endowed in greater measure with the inconceivable bliss of a Buddha's life, may they be possessed by the incomparable bliss of a Buddha's tranquillity, may they be established in greater measure with endless bliss, may they be endowed with the immeasurable bliss of a Buddha's emancipation, may they be possessed by the illimitable bliss of a Buddha's magic, may they be possessed by the inconceivable bliss of a Buddha's life in the Order, [214] may they be enveloped in the unequalled bliss of a Buddha's deeds of might, may they be exceedingly blessed with the bliss of a Buddha's strength, may they have unchanging bliss by the pleasure of non-production in which all sensations are appeased, may they have undisturbed bliss in the incomparable course of a Tathagata's bliss always united with the detached life. Thus the Bodhisatva, applying this root of good to the Tathagatas, applies it to the Bodhisatvas ; that is, he applies it for the fulfilling of unfulfilled prayers, for the purifying of those unpurified whose aspiration is perfect wisdom, for the consummation of all Perfections unconsummated, for establishing the thought of enlightenment like adamant, to prevent the loss of the unconquerable preparation for omniscience, for seeking the roots of good of the Bodhisatvas, for fulfilling the great resolution which is fixed in impartiality for all the world, for entering all the Bodhisatva's ways of life, for the clear knowledge of all the Bodhisatva's powers, for acquiring omniscience in all the Bodhisatvas' roots of good. He then having applied this root of good for the welfare of the Bodhisatvas, thus applies the same root of good to those who abide in the Buddha's commands, disciples and Pratyeka Buddhas. Whatsoever beings hear the Buddha's voice even for the time of one fingersnap, or the sound of the Law, or who show respect to the holy Order, to them he applies the root of good for the incomparable and perfect wisdom, and for the fulfilling of the Buddha's remembrance, for the practice of remembering the Law, for respect to the holy Order, for the speedily seeing the welcome sight of the Buddha, for purification of thought, for penetrating the Law of Buddha, for acquiring illimitable virtues, for the purification of all super- natural faculties, for extinguishing all doubts in the Law. As he applies it to those who abide in the Buddha's commands, and to disciples and Pratyeka Buddhas, so this Bodhisatva [215] applies this root of good to all beings ; that is, he applies it to turn them away from the road to hell, to keep them from birth as animals, for the happiness of avoiding Yama's world, to avoid all the ways of misery without exception, and to foster in all these beings the will to obtain the incomparable wisdom, that they may attain thought that aspires to omniscience, nor lose any of the Buddha's qualities, to induce that stage in which is the bliss of boundless omniscience, for the boundless purification of all beings, that all beings may attain boundless knowledge, ... In him, whatever acts are concerned with robes, alms-bowl, lying or sitting, the needs of sickness, medicine, going to and fro, standing or sitting by the body and so forth, in the sphere of daily life, steadiness in deportment and inexcitability, acts of feeling, voice, and mind, good conduct, closure of the six senses, acts of clothing, rubbing, and bathing one's person, eating, drinking, and chewing, service of one's body in stretching out or drawing in, looking and watching, sleeping and waking, in all this there is no act that is not applied to acquisition of omniscience for the Bodhisatva whose thought is busy with the good and profit of all beings, . . . whose mind is bent on the rescue of all the world, who strives ever after the root of good, avoiding infatuation and sloth, ... his face turned away from all sin, his heart following all the instruction of the Bodhisatvas, with no obstruction in the road to omniscience, ensuring the stages of knowledge, loving the company of wise men . . . like a bee, gathering the root of good, his soul detached from the whole world, not involved in the conditions of existence" ... to the words and even to dogs and other animals he throws a sop or a bite. He applies all this for the profit in happy births and deliverance of the same from this animal birth, from this flood of unhappiness, from this clinging to unhappiness, from these wretched elements of existence, from this wretched suffering, from this accumulation of unhappiness, from this wretched gathering of action, [216] from this source of unhappiness, from this root of unhappiness, from this abode of unhappiness ; he applies it for the release of these beings, and by making them his object of thought he makes all beings the object of his thought and keeps them in mind. Then he makes the root of good subservient, that is, he applies it to omniscience, he enwraps it in the idea of wisdom. Then he guides the root of good, keeps it back from the thorny path of new birth, pushes it forwards by the Buddha's bliss without hindrance, draws it forth from the sea of existence, pervades it with benevolence that leads to the qualities of a Buddha."

[法護譯]如金剛幢迴向中說：具足修習菩薩行者，若所見色對治於愛，如是乃至聲香味觸法對治於愛，則無罪犯，是淨是善，最上光潔超諸妙樂，生適悅意起淨信樂，發生踊躍安住極喜，於分別心不生退惱，心意調柔諸根猛利常受妙樂。如是迴向一切諸佛，轉復迴向諸佛般若，而得具足不可思議佛妙樂行，然未同佛得善攝受三摩地樂。由是力能展轉得佛無量妙樂，具足無量佛解脫樂，攝受無量佛神通樂，得善攝受無數諸佛無著行樂，得佛自在如彼牛王所至遠近速疾妙樂，畢竟獲得無量佛力了知一切寂靜無生無滅等樂，於無著行而常等引得諸如來不二集行無瞋妙樂。是為菩薩常以如是善根迴向如來、迴向菩薩者。謂於意樂未圓滿者，迴向圓滿於一切智。未清淨者，深心清淨一切波羅蜜多。未成辦者，為令成辦發菩提心。猶若金剛，令一切智鎧無有退屈。若令一切智鎧無退屈者，則於菩提妙樂隨所輕安，於諸善道無所退向，平等安住一切世間圓滿大願，修習一切菩薩之行，了知菩薩利根神通，由斯善根證一切智。以如是善根義故迴向菩薩。又若學佛教者，一切聲聞辟支佛等，亦以善根如是迴向。若有眾生一彈指頃聞佛法聲，及賢聖眾為作尊重，以此善根迴向阿耨多羅三藐三菩提，所謂念佛圓滿迴向、念法方便迴向、尊重聖眾迴向，不離見佛迴向、清淨心迴向、通達佛法迴向、所修無量功德迴向、清淨一切神通善根迴向、斷諸法疑迴向，是為於聲聞辟支佛等學佛教者之所迴向。又彼菩薩亦以善根迴向一切眾生，所謂遠離地獄道迴向、斷除畜生道迴向、與琰摩羅界妙樂迴向、斷除墮諸惡趣迴向、令彼眾生樂欲增長無上菩提迴向、為令深心得一切智心迴向、不謗一切佛法迴向、畢竟成就一切智地迴向、畢竟清淨一切眾生迴向，以無量智迴向一切眾生，乃至所有飲食衣服臥具病緣醫藥、於身承事去來坐立，種種作業住律儀道，於律儀道不生瞋恚。身語意業如善修作密緻諸根，而或自身消息、按摩等事，眾味飲食若開若合，若觀不觀、若臥若覺，而復自身詣彼承事，菩薩於一切智緣平等相應者無不迴向，彼一切智心樂利樂一切眾生，乃至意常救護一切世間，發起善根遠離憍逸。以要言之，令諸煩惱不復現前，為諸菩薩之所守護，決定勤求一切智道，愛樂親近諸有智者，乃至而能修習一切善根，速得圓滿相續諸行。以要言之，彼畜生趣者，或以少飯而能施與，令彼一切得生善趣。如是利益解脫迴向。彼畜生者，是為苦海、是苦所取、是為苦蘊、是名苦受、是為苦聚、是苦遷流、是苦邊際、是苦根本、是苦依處，於彼眾生不退迴向。又彼一切眾生緣者，謂於眾生現前作意，由先所作善根發菩提心迴向一切智故，不墮輪迴、離諸險難，得佛妙樂現前無礙，超輪迴海永斷相續，照明佛法起大慈故。

[參考]大方廣佛華嚴經卷第三十二，于闐國三藏實叉難陀奉　制譯，十迴向品第二十五之十

佛子！菩薩摩訶薩復以善根如是迴向，所謂：不為耽著色境界故迴向，不為耽著聲、香、味、觸、法境界故迴向，不為求生天故迴向，不為求欲樂故迴向，不為著欲境界故迴向，不為求眷屬故迴向，不為求自在故迴向，不為求生死樂故迴向，不為著生死故迴向，不為樂諸有故迴向，不為求和合樂故迴向，不為求可樂著處故迴向，不為懷毒害心故迴向，不壞善根故迴向，不依三界故迴向，不著諸禪解脫三昧故迴向，不住聲聞、辟支佛乘故迴向。但為教化調伏一切眾生故迴向；但為成滿一切智智故迴向；但為得無礙智故迴向；但為得無障礙清淨善根故迴向；但為令一切眾生超出生死證大智慧故迴向；但為令大菩提心如金剛不可壞故迴向；但為成就究竟不死法故迴向；但為以無量莊嚴莊嚴佛種性，示現一切智自在故迴向；但為求菩薩一切法明大神通智故迴向；但為於盡法界、虛空界一切佛剎，行普賢行圓滿不退，被堅固大願鎧，令一切眾生住普賢地故迴向；但為盡未來劫度脫眾生常無休息，示現一切智地無礙光明恒不斷故迴向。佛子！菩薩摩訶薩以彼善根迴向時，以如是心迴向，所謂：以本性平等心迴向，以法性平等心迴向，以一切眾生無量平等心迴向，以無諍平等心迴向，以自性無所起平等心迴向，以知諸法無亂心迴向，以入三世平等心迴向，以出生三世諸佛種性心迴向，以得不退失神通心迴向，以生成一切智行心迴向。又為令一切眾生永離一切地獄故迴向；為令一切眾生不入畜生趣故迴向；為令一切眾生不往閻羅王處故迴向；為令一切眾生除滅一切障道法故迴向；為令一切眾生滿足一切善根故迴向；為令一切眾生能應時轉法輪，令一切歡喜故迴向；為令一切眾生入十力輪故迴向；為令一切眾生滿足菩薩無邊清淨法願故迴向；為令一切眾生隨順一切善知識教，菩提心器得滿足故迴向；為令一切眾生受持修行甚深佛法，得一切佛智光明故迴向；為令一切眾生修諸菩薩無障礙行常現前故迴向；為令一切眾生常見諸佛現其前故迴向；為令一切眾生清淨法光明常現前故迴向；為令一切眾生無畏大菩提心常現前故迴向；為令一切眾生菩薩不思議智常現前故迴向；為令一切眾生普救護眾生，令清淨大悲心常現前故迴向；為令一切眾生以不可說不可說勝妙莊嚴具莊嚴一切諸佛剎故迴向；為令一切眾生摧滅一切眾魔鬪諍羅網業故迴向；為令一切眾生於一切佛剎皆無所依修菩薩行故迴向；為令一切眾生發一切種智心，入一切佛法廣大門故迴向。佛子！菩薩摩訶薩又以此善根，正念清淨迴向；智慧決定迴向；盡知一切佛法方便迴向；為成就無量無礙智故迴向；欲滿足清淨殊勝心故迴向；為一切眾生住大慈故迴向；為一切眾生住大悲故迴向；為一切眾生住大喜故迴向；為一切眾生住大捨故迴向；為永離二著住勝善根故迴向；為思惟觀察分別演說一切緣起法故迴向；為立大勇猛幢心故迴向；為立無能勝幢藏故迴向；為破諸魔眾故迴向；為得一切法清淨無礙心故迴向；為修一切菩薩行不退轉故迴向；為得樂求第一勝法心故迴向；為得樂求諸功德法自在清淨一切智智心故迴向；為滿一切願，除一切諍，得佛自在無礙清淨法，為一切眾生轉不退法輪故迴向；為得如來最上殊勝法智慧日，百千光明之所莊嚴，普照一切法界眾生故迴向；為欲調伏一切眾生，隨其所樂常令滿足，不捨本願，盡未來際，聽聞正法，修習大行，得淨智慧離垢光明，斷除一切憍慢，消滅一切煩惱，裂愛欲網，破愚癡闇，具足無垢無障礙法故迴向；為一切眾生，於阿僧祇劫常勤修習一切智行無有退轉，一一令得無礙妙慧，示現諸佛自在神通無有休息故迴向。佛子！菩薩摩訶薩以諸善根如是迴向時，不應貪著三有、五欲境界。何以故？菩薩摩訶薩應以無貪善根迴向，應以無瞋善根迴向，應以無癡善根迴向，應以不害善根迴向，應以離慢善根迴向，應以不諂善根迴向，應以質直善根迴向，應以精勤善根迴向，應以修習善根迴向。佛子！菩薩摩訶薩如是迴向時得淨信心，於菩薩行歡喜忍受，修習清淨大菩薩道；具佛種性，得佛智慧；捨一切惡，離眾魔業；親近善友，成己大願；請諸眾生，設大施會。佛子！菩薩摩訶薩復以此法施所生善根如是迴向，所謂：令一切眾生，得淨妙音，得柔軟音，得天鼓音，得無量無數不思議音，得可愛樂音，得清淨音，得周遍一切佛剎音，得百千那由他不可說功德莊嚴音，得高遠音，得廣大音，得滅一切散亂音，得充滿法界音，得攝取一切眾生語言音；得一切眾生無邊音聲智，得一切清淨語言音聲智，得無量語言音聲智，得最自在音入一切音聲智；得一切清淨莊嚴音，得一切世間無厭足音，得究竟不繫屬一切世間音，得歡喜音，得佛清淨語言音，得說一切佛法遠離癡翳名稱普聞音，得令一切眾生得一切法陀羅尼莊嚴音，得說一切無量種法音，得普至法界無量眾會道場音，得普攝持不可思議法金剛句音，得開示一切法音，得能說不可說字句差別智藏音，得演說一切法無所著不斷音，得一切法光明照耀音，得能令一切世間清淨究竟至於一切智音，得普攝一切法句義音，得神力護持自在無礙音，得到一切世間彼岸智音。又以此善根，令一切眾生，得不下劣音，得無怖畏音，得無染著音，得一切眾會道場歡喜音，得隨順美妙音，得善說一切佛法音，得斷一切眾生疑念皆令覺悟音，得具足辯才音，得普覺悟一切眾生長夜睡眠音。佛子！菩薩摩訶薩復以諸善根如是迴向，所謂：願一切眾生得離眾過惡清淨法身，願一切眾生得離眾過惡淨妙功德，願一切眾生得離眾過惡清淨妙相，願一切眾生得離眾過惡清淨業果，願一切眾生得離眾過惡清淨一切智心，願一切眾生得離眾過惡無量清淨菩提心，願一切眾生得離眾過惡了知諸根清淨方便，願一切眾生得離眾過惡清淨信解，願一切眾生得離眾過惡清淨勤修無礙行願，願一切眾生得離眾過惡清淨正念、智慧辯才。佛子！菩薩摩訶薩復以諸善根，為一切眾生如是迴向：願得種種清淨妙身，所謂：光明身、離濁身、無染身、清淨身、極清淨身、離塵身、極離塵身、離垢身、可愛樂身、無障礙身。於一切世界現諸業像，於一切世間現言說像，於一切宮殿現安立像。如淨明鏡，種種色像自然顯現，示諸眾生大菩提行，示諸眾生甚深妙法，示諸眾生種種功德，示諸眾生修行之道，示諸眾生成就之行，示諸眾生菩薩行願，示諸眾生於一世界、一切世界佛興於世，示諸眾生一切諸佛神通變化，示諸眾生一切菩薩不可思議解脫威力，示諸眾生成滿普賢菩薩行願一切智性。菩薩摩訶薩以如是等微妙淨身，方便攝取一切眾生，悉令成就清淨功德一切智身。佛子！菩薩摩訶薩復以法施所生善根如是迴向：願身隨住一切世界修菩薩行，眾生見者皆悉不虛，發菩提心永無退轉，順真實義不可傾動；於一切世界，盡未來劫，住菩薩道而無疲厭；大悲均普，量同法界；知眾生根，應時說法，常不休息；於善知識，心常正念，乃至不捨一剎那頃；一切諸佛常現在前，心常正念未曾暫懈，修諸善根無有虛偽；置諸眾生於一切智，令不退轉；具足一切佛法光明，持大法雲，受大法雨，修菩薩行；入一切眾生，入一切佛剎，入一切諸法，入一切三世，入一切眾生業報智，入一切菩薩善巧方便智，入一切菩薩出生智，入一切菩薩清淨境界智，入一切佛自在神通，入一切無邊法界，於此安住，修菩薩行。

9. imāś ca suvarṇabhāsoktā maitrīkaruṇāgarbhā gāthāḥ sarvā ādarataḥ samanvāhṛtya bhāvayitavyā antaśo vacasāpi ||

suvarṇabhāsottamadundubhena śāmyantu duṣkhās trisahasraloke | apāyaduṣkhā yamalokaduṣkhā dāridryaduṣkhāś ca iha triloke ||

anena co dundubhighoṣanādinā śāmyantu sarvavyasanāni loke | bhavantu satvā hy abhayāhatā tathā yathābhayāḥ śāntabhayāḥ munīndrāḥ ||

yathaiva sarvāryaguṇopapannāḥ saṃsārasarvajñamahāsamudrāḥ | tathaiva bhontū guṇasāgarāḥ prajāḥ samādhibodhyaṅgaguṇair upetāḥ ||

anena co dundubhighoṣanādinā bhavantu brahmasvara sarvasatvāḥ | spṛśantu buddhatvavarāgrabodhiṃ pravartayantū śubhadharmacakram ||

tiṣṭhantu kalpāni acintiyāni deśentu dharmaṃ jagato hitāya | hanantu kleśān vidhamantu duṣkhān samentu rāgaṃ tatha doṣa moham ||

ye satva tiṣṭhanti apāyabhūmau ādīptasaṃprajvalitāsthigātrāḥ | śṛṇvantu te dundubhisaṃpravāditaṃ namo 'stu buddhāya bhaṇantu vācam ||

jātismarāḥ satvā bhavantu sarve jātīśataṃ jātisahasrakoṭyaḥ | anusmarantū satataṃ munīndrān śṛṇvantu teṣāṃ vacanaṃ hy udāraṃ ||

anena co dundubhighoṣanādinā labhantu buddhehi samāgamaṃ sadā | vivarjayantū khalu pāpakarma carantu kuśalāni śubhakriyāṇi ||

sarvatra kṣetreṣu ca sarvaprāṇināṃ sarve ca duṣkhāḥ praśamantu loke | ye satva vikalendriya aṅgahīnāḥ te sarvi sakalendriya bhontu sāṃpratam ||

ye vyādhitā durbalakṣīṇagātrā nistrāṇabhūtāḥ śayitā diśāsu | te sarvi mucyantu ca vyādhito laghu labhantu cārogya balendriyāṇi ||

ye rājacaurabhaṭa tarjita vadhyaprāptā nānāvidhair bhayaśatair vyasanopapannāḥ | te sarvi satva vyasanāgataduṣkhitā hi mucyantu tair bhayaśataiḥ paramaiḥ sughoraiḥ ||

ye tāḍitā bandhanabaddhapīḍitā vividheṣu vyasaneṣu ca saṃsthitāhi | anneka āyāsasahasra ākulā vicitrabhayadāruṇaśokaprāptāḥ ||

te sarvi mucyantv iha bandhanebhyaḥ saṃtāḍitā mucyiṣu tāḍanebhyaḥ | vadhyāś ca saṃyujyiṣu jīvitena vyasanāgatā nirbhaya bhontu sarve ||

ye satva kṣuttarṣapipāsapīḍitā labhantu te bhojanapānacitram | andhāś ca paśyantu vicitrarūpāṃ badhirāś ca śṛṇvantu manojñaghoṣān ||

nagnāś ca vastrāṇi labhantu citrāṃ daridrasatvāś ca nidhiṃ labhantu | prabhūtadhanadhānyavicitraratnaiḥ sarve ca satvāḥ sukhino bhavantu ||

mā kasyacid bhāvatu duṣkhavedanāḥ saukhyānvitāḥ satva bhavantu sarve | abhirūpaprāsādikasaumyarūpā anneka sukha saṃcita nitya bhontu ||

manasānnapānāḥ susamṛddhapuṇyāḥ saha cittamātreṇa bhavantu teṣāṃ | vīṇā mṛdaṅgāḥ paṇavāḥ sughoṣakāḥ utsā sarāḥ puṣkariṇī taḍāgāḥ ||

suvarṇapadmotpalapadminīś ca saha cittamātreṇa bhavantu teṣām | gandhaṃ ca mālyaṃ ca vilepanaṃ ca vāsaś ca cūrṇaṃ kusumaṃ vicitram ||

triṣkālavṛkṣebhi pravarṣayantu gṛhṇantu te satva bhavantu hṛṣṭāḥ | kurvantu pūjāṃ daśasū diśāsu acintiyāṃ sarvatathāgatānām ||

sa bodhisatvān atha śrāvakāṇāṃ dharmasya bodhi pratisṛṣṭi tasya | nīcāṃ gatiṃ satva vivarjayantu bhavantu aṣṭākṣaṇavītivṛttāḥ ||

āsādayantū jinarājam uttamaṃ labhantu buddhehi samāgamaṃ sadā | sarvā striyo nitya narā bhavantu śūrāś ca vīrā vidupaṇḍitāś ca ||

te sarvi bodhāya carantu nityaṃ carantu te pāramitāsu ṣaṭsu | paśyantu buddhān daśasū diśāsu ratnadrumendreṣu sukhopaviṣṭān | vaiḍūryaratnāsanasaṃniṣaṇṇān dharmāṃś ca śṛṇvantu prakāśyamānān | iti ||

[英譯] And the following verses from the suvarṇabhāsa, on the subject of benevolence and mercy, should be observed with respect, and rehearsed even with the voice. "By the drum of the suvarṇabhāsoktā Sutra let pains be assuaged in the three thousand worlds, pains of ruin, pains of Yama's world, and the pains of poverty here in the three worlds ; and by this as it sounds the drum let vice in the world be ended, and let all beings be unhurt by fear, even as the great sages are without fear, their fears allayed ; even as those are endowed with all holy virtues, oceans of omniscience as regards existence, so may people be seas of virtue endowed with all the constituents of tranquillity and wisdom. By this

as it sounds the drum let all beings have the voice of Brahma, let them reach the highest summit of wisdom in Buddhahood, let them turn the wheel of the pure Law. [217] Let them stand for ages beyond imagination, let them preach the Law for the welfare of the world, let them destroy sin, let them conquer pain, let them extinguish passion with hatred and delusion. Let those beings who stand in a state of ruin, their bones and limbs burning in a blaze, hear the sound of the drum, and let them cry, Glory to the Buddha. Let all beings remember their births, a hundred births, millions of births, let them remember always the great sages, and let them hear their lofty words. By this when it sounds the drum let them always gain access to the Buddhas ; let them verily eschew the deed of sin, let them do good and pure deeds. In all the regions of all things that have breath let all pains be done away in the world. Let all creatures that are maimed in their organs or docked of a limb be whole as they should be. Let those who are diseased, weak, without limbs, lying helpless in all places, all be set free from their disease quickly and be made whole in the organs of strength. They who are frightened by kings, robbers, and bravos, condemned to death, threatened with misery by hundreds of different fears, let all those in misery and pain be set free from those hundreds of fears great and awful. [218] Those who are tormented and oppressed by prison bonds, who are in all manner of misery, overwhelmed with many thousands of troubles full of pain and dread from many a danger, let them all be set free here from their bonds, the tortured be freed from their torments. Let the condemned have life, let those in misery all be made secure. Let the hungry, parched, or thirsty receive food and drink in plenty. Let the blind see beautiful shapes, let the deaf hear pleasant sounds, let the naked receive fine raiment, the poor a treasure. Let all beings be happy with plenty of wealth and riches and goodly jewels. May no one have pain or misery, may all beings be full of happiness, beautiful, pleasant, delightful ; may all happiness be accumulated for them always. Let them by the mere thought be provided with food and drink to their mind, abounding in merit ; let them have lute, drum, cymbal of sweet sound, running brooks, ponds full of lotus ; just by a thought, let them have lakes of lotus golden and lilac, scents and garlands, ointment and perfume, aromatic powder, and flowers of all colours. Let them have rain for the trees thrice in the season, let them take them, let them be happy, let them do infinite worship in the ten regions to all the Tathagatas, to Bodhisatvas and disciples, and the Law pure, spotless, and firm. [219] Let all beings avoid the low course, and keep clear of the eight unlucky moments. Let them approach the supreme king conqueror, let them always have access to the Buddhas. Let all women always become men, and heroes, bold, intelligent and wise. Let them all walk towards wisdom, let them walk in the Six Perfections. Let them see the Buddhas in the ten regions, amidst the coral bowers, happily seated upon thrones set with jewels, and let them hear the Law revealed.''

[法護譯]如《最勝金光明經》慈悲藏伽陀云：

是金光明，最勝金鼓，所出妙聲，遍三千界，

能息地獄，及焰摩羅，乃至人中，貧窮苦等。

又此金鼓，滅除世間，一切障惱，亦願眾生，

得除恐怖，如牟尼尊，寂靜無畏。如諸聖人，

處生死海，修一切智，如彼所得，勝慧等持，

及菩提分，功德大海。又此鼓音，願諸眾生，

獲斯梵響，如佛證已，勝妙菩提，轉淨法輪，

住無數劫，說法利生，滅貪瞋癡，煩惱眾苦。

若有眾生，住於惡道，為火所燒，身常洞然；

聞斯鼓音，如教誨言，令歸佛寶。又令眾生，

得宿住念，於百千億，俱胝生中，念牢尼尊，

聞甚深教。又此鼓音，常得近佛，淨脩善行，遠離罪惡。

乃至偈云：

又諸剎土，一切眾生，息除世間，所有諸苦。

又若眾生，身分下劣，根缺減者，普得諸根，

悉皆圓滿。若疾病者，身形怯弱，隨其方處，

無所依怙，解脫眾病，得獲輕安，根力充實。

又若眾生，王法所加，生種種怖，及多憂惱。

彼諸眾生，苦難若至，最極惡事，百種怖畏，

悉令解脫。或復捶打，枷鎖繫縛，種種苦具，

逼切其身，又復無量，百千種類，憂畏愁歎，

間擾其心，牢獄繫閉，打撻楚毒，一切解脫；

被臨刑者，遽活軀命，眾苦雖至，得無怖懼。

又若眾生，飢渴逼惱，令得上味，美膳飲食；

盲者備覩，眾妙色相；聾者得聞，適意音響；

彼裸形者，得細軟衣；貧窶眾生，得眾伏藏，

倉庫豐饒，眾寶嚴飾。一切眾生，獲斯妙樂，

無一眾生，受諸苦報。諸相端嚴，人所樂見，

飲膳豐饒，福德具足，常得受用，無量妙樂。

箜篌簫笛，眾妙音聲，隨彼心念，應時現前。

念水即現，清淨池沼，金色蓮華，及優鉢羅，

遍覆其上，隨彼心念，應時現前。

乃至偈云：

塗香花鬘，和合末香，每日三時，從樹而雨。

眾生取已，咸生喜悅，供養十方，不可思議，

一切如來，菩提妙法，諸大菩薩，遠塵離垢，

諸聲聞眾，得離一切，卑下種族，及八難處，

常值無難，最勝中王，常得親近，諸佛如來。

乃至偈云：願諸女人，得為男子，剛健勇猛，

智慧聰利，而常修行，諸菩提道，六波羅蜜，

見十方佛，在寶樹下，處琉璃座，安隱快樂，

圍繞恭敬，聞說妙法。

[參考]金光明最勝王經卷第二，大唐三藏沙門義淨奉 制譯，夢見金鼓懺悔品第四

金光明鼓出妙聲，遍至三千大千界。能滅三塗極重罪，及以人中諸苦厄。

由此金鼓聲威力，永滅一切煩惱障，斷除怖畏令安隱，譬如自在牟尼尊。

佛於生死大海中，積行修成一切智。能令眾生覺品具，究竟咸歸功德海。

由此金鼓出妙聲，普令聞者獲梵響，證得無上菩提果，常轉清淨妙法輪。

住壽不可思議劫，隨機說法利群生。能斷煩惱眾苦流，貪瞋癡等皆除滅。

若有眾生處惡趣，大火猛焰周遍身。若得聞是妙鼓音，即能離苦歸依佛。

皆得成就宿命智，能憶過去百千生。悉皆正念牟尼尊，得聞如來甚深教。

由聞金鼓勝妙音，常得親近於諸佛。悉能捨離諸惡業，純修清淨諸善品。

一切天人有情類，殷重至誠祈願者。得聞金鼓妙音聲，能令所求皆滿足。

眾生墮在無間獄，猛火炎熾苦焚身。無有救護處輪迴，聞者能令苦除滅。

人天餓鬼傍生中，所有現受諸苦難。得聞金鼓發妙響，皆蒙離苦得解脫。

現在十方界，常住兩足尊。願以大悲心，哀愍憶念我。

眾生無歸依，亦無有救護。為如是等類，能作大歸依。

我先所作罪，極重諸惡業。今對十力前，至心皆懺悔。

我不信諸佛，亦不敬尊親，不務修眾善，常造諸惡業。

或自恃尊高，種姓及財位，盛年行放逸，常造諸惡業。

心恒起邪念，口陳於惡言，不見於過罪，常造諸惡業。

恒作愚夫行，無明闇覆心，隨順不善友，常造諸惡業。

或因諸戲樂，或復懷憂惱，為貪瞋所纏，故我造諸惡。

親近不善人，及由慳嫉意，貧窮行諂誑，故我造諸惡。

雖不樂眾過，由有怖畏故，及不得自在，故我造諸惡。

或為躁動心，或因瞋恚恨，及以飢渴惱，故我造諸惡。

由飲食衣服，及貪愛女人，煩惱火所燒，故我造諸惡。

於佛法僧眾，不生恭敬心，作如是眾罪，我今悉懺悔。

於獨覺菩薩，亦無恭敬心，作如是眾罪，我今悉懺悔。

無知謗正法，不孝於父母，作如是眾罪，我今悉懺悔。

由愚癡憍慢，及以貪瞋力，作如是眾罪，我今悉懺悔。

我於十方界，供養無數佛。當願拔眾生，令離諸苦難。

願一切有情，皆令住十地。福智圓滿已，成佛導群迷。

我為諸眾生，苦行百千劫。以大智慧力，皆令出苦海。

我為諸含識，演說甚深經，最勝金光明，能除諸惡業。

若人百千劫，造諸極重罪。暫時能發露，眾惡盡消除。

依此金光明，作如是懺悔。由斯能速盡，一切諸苦業。

勝定百千種，不思議總持，根力覺道支，修習常無倦。

我當至十地，具足珍寶處，圓滿佛功德，濟渡生死流。

我於諸佛海，甚深功德藏，妙智難思議，皆令得具足。

唯願十方佛，觀察護念我。皆以大悲心，哀受我懺悔。

我於多劫中，所造諸惡業。由斯生苦惱，哀愍願消除。

我造諸惡業，常生憂怖心。於四威儀中，曾無歡樂想。

諸佛具大悲，能除眾生怖。願受我懺悔，令得離憂苦。

我有煩惱障，及以諸報業。願以大悲水，洗濯令清淨。

我先作諸罪，及現造惡業。至心皆發露，咸願得蠲除。

未來諸惡業，防護令不起。設令有違者，終不敢覆藏。

身三語四種，意業復有三。繫縛諸有情，無始恒相續。

由斯三種行，造作十惡業，如是眾多罪，我今皆懺悔。

我造諸惡業，苦報當自受。今於諸佛前，至誠皆懺悔。

於此贍部洲，及他方世界。所有諸善業，今我皆隨喜。

願離十惡業，修行十善道。安住十地中，常見十方佛。

我以身語意，所修福智業。願以此善根，速成無上慧。

我今親對十力前，發露眾多苦難事。凡愚迷惑三有難，恒造極重惡業難，

我所積集欲邪難，常起貪愛流轉難，於此世間耽著難，一切愚夫煩惱難，

狂心散動顛倒難，及以親近惡友難，於生死中貪染難，瞋癡闇鈍造罪難，

生八無暇惡處難，未曾積集功德難，我今皆於最勝前，懺悔無邊罪惡業。

我今歸依諸善逝，我禮德海無上尊。如大金山照十方，唯願慈悲哀攝受。

身色金光淨無垢，目如清淨紺琉璃。吉祥威德名稱尊，大悲慧日除眾闇。

佛日光明常普遍，善淨無垢離諸塵。牟尼月照極清涼，能除眾生煩惱熱。

三十二相遍莊嚴，八十隨好皆圓滿;福德難思無與等，如日流光照世間。

色如琉璃淨無垢，猶如滿月處虛空。妙頗梨網映金軀，種種光明以嚴飾。

於生死苦瀑流內，老病憂愁水所漂。如是苦海難堪忍，佛日舒光令永竭。

我今稽首一切智，三千世界希有尊，光明晃耀紫金身，種種妙好皆嚴飾。

如大海水量難知，大地微塵不可數，如妙高山叵稱量，亦如虛空無有際。

諸佛功德亦如是，一切有情不能知，於無量劫諦思惟，無有能知德海岸。

盡此大地諸山岳，析如微塵能算知，毛端渧海尚可量，佛之功德無能數。

一切有情皆共讚，世尊名稱諸功德，清淨相好妙莊嚴，不可稱量知分齊。

我之所有眾善業，願得速成無上尊，廣說正法利群生，悉令解脫於眾苦。

降伏大力魔軍眾，當轉無上正法輪。久住劫數難思議，充足眾生甘露味。

猶如過去諸最勝，六波羅蜜皆圓滿。滅諸貪欲及瞋癡，降伏煩惱除眾苦。

願我常得宿命智，能憶過去百千生。亦常憶念牟尼尊，得聞諸佛甚深法。

願我以斯諸善業，奉事無邊最勝尊。遠離一切不善因，恒得修行真妙法。

一切世界諸眾生，悉皆離苦得安樂。所有諸根不具足，令彼身相皆圓滿。

若有眾生遭病苦，身形羸瘦無所依。咸令病苦得消除，諸根色力皆充滿。

若犯王法當刑戮，眾苦逼迫生憂惱。彼受如斯極苦時，無有歸依能救護。

若受鞭杖枷鎖繫，種種苦具切其身。無量百千憂惱時，逼迫身心無暫樂。

皆令得免於繫縛，及以鞭杖苦楚事;將臨刑者得命全，眾苦皆令永除盡。

若有眾生飢渴逼，令得種種殊勝味。盲者得視聾者聞，跛者能行瘂能語。

貧窮眾生獲寶藏，倉庫盈溢無所乏。皆令得受上妙樂，無一眾生受苦惱。

一切人天皆樂見，容儀溫雅甚端嚴。悉皆現受無量樂，受用豐饒福德具。

隨彼眾生念伎樂，眾妙音聲皆現前。念水即現清涼池，金色蓮花汎其上。

隨彼眾生心所念，飲食衣服及床敷。金銀珍寶妙琉璃，瓔珞莊嚴皆具足。

勿令眾生聞惡響，亦復不見有相違。所受容貌悉端嚴，各各慈心相愛樂。

世間資生諸樂具，隨心念時皆滿足。所得珍財無悋惜，分布施與諸眾生。

燒香末香及塗香，眾妙雜花非一色。每日三時從樹墮，隨心受用生歡喜。

普願眾生咸供養，十方一切最勝尊。三乘清淨妙法門，菩薩獨覺聲聞眾。

常願勿處於卑賤，不墮無暇八難中。生在有暇人中尊，恒得親承十方佛。

願得常生富貴家，財寶倉庫皆盈滿。顏貌名稱無與等，壽命延長經劫數。

悉願女人變為男，勇健聰明多智慧。一切常行菩薩道，勤修六度到彼岸。

常見十方無量佛，寶王樹下而安處。處妙琉璃師子座，恒得親承轉法輪。

若於過去及現在，輪迴三有造諸業。能招可厭不善趣，願得消滅永無餘。

一切眾生於有海，生死羂網堅牢縛。願以智劍為斷除，離苦速證菩提處。

眾生於此贍部內，或於他方世界中。所作種種勝福因，我今皆悉生隨喜。

以此隨喜福德事，及身語意造眾善;願此勝業常增長，速證無上大菩提。

所有禮讚佛功德，深心清淨無瑕穢。迴向發願福無邊，當超惡趣六十劫。

若有男子及女人，婆羅門等諸勝族。合掌一心讚歎佛，生生常憶宿世事。

諸根清淨身圓滿，殊勝功德皆成就。願於未來所生處，常得人天共瞻仰。

非於一佛十佛所，修諸善根今得聞。百千佛所種善根，方得聞斯懺悔法。

10. eṣā saṃkṣepato maitrī || dveṣasamudācārapratipakṣaḥ || mohānuśayasya pratītyasamutpādadarśanaṃ pratipakṣaḥ || tatra pratītyasamutpādaḥ śālistambasūtre 'bhihitaḥ | tatrādhyātmikasya pratītyasamutpādasya hetūpanibandhaḥ katamaḥ | yad idam avidyāpratyayāḥ saṃskārā yāvaj jātipratyayaṃ jarāmaraṇam iti | avidyā cen nābhaviṣyan naiva saṃskārāḥ prājñāsyanta | evaṃ yāvad yadi jātir nābhaviṣyan na jarāmaraṇaṃ prājñāsyata | atha satyām avidyāyāṃ saṃskārāṇām abhinirvṛttir bhavati | evaṃ yāvaj jātyāṃ satyāṃ jarāmaraṇasyābhinirvṛttir bhavati | tatrāvidyāyā naivaṃ bhavati | ahaṃ saṃskārān abhinirvartayāmīti | saṃskārāṇām apy evaṃ na bhavati | vayam avidyayābhinirvṛttā iti | evaṃ yāvaj jātyā naivaṃ bhavati | ahaṃ jarāmaraṇam abhinirvartayāmīti | jarāmaraṇasyāpi naivaṃ bhavati | ahaṃ jātyā nirvṛtta iti |atha ca satyām avidyāyāṃ saṃskārāṇām abhinirvṛttir bhavati prādurbhāvaḥ | evaṃ yāvaj jātyāṃ satyāṃ jarāmaraṇasyābhinirvṛttir bhavati prādurbhāvaḥ || evam ādhyātmikasya pratītyasamutpādasya hetūpanibandho draṣṭavyaḥ || katham ādhyātmikasya pratītyasamutpādasya pratyayopanibandho draṣṭavya iti | ṣaṇṇāṃ dhātūnāṃ samavāyāt | katam eṣāṃ ṣaṇṇāṃ dhātūnāṃ samavāyāt | yad idaṃ pṛthivyaptejovāyvākāśavijñānadhātūnāṃ samavāyād ādhyātmikasya pratītyasamutpādasya pratyayopanibandho draṣṭavyaḥ || tatrādhyātmikasya pratītyasamutpādasya pṛthivīdhātuḥ katama iti | yo 'yaṃ kāyasya saṃśleṣataḥ kaṭhinabhāvam abhinirvartayaty ayam ucyate pṛthivīdhātuḥ | yaḥ kāyasyānuparigrahaṃ kṛtyaṃ karoti ayam ucyate 'bdhātuḥ | yaḥ kāyasyāśitapītabhakṣitaṃ paripācayati ayam ucyate tejodhātuḥ | yaḥ kāyasyāśvāsapraśvāsakṛtyaṃ karoty ayam ucyate vāyudhātuḥ | yaḥ kāyasyāntaḥsauṣiryabhāvam abhinirvartayaty ayam ucyate ākāśadhātuḥ | yo nāmarūpam abhinirvartayati naḍakalāpayogena pañcavijñānakāyasaṃprayuktaṃ sāsravaṃ ca manovijñānam ayam ucyate vijñānadhātuḥ || asatsu pratyayeṣu kāyasyotpattir na bhavati | yadādhyātmikaḥ pṛthivīdhātur avikalo bhavaty evam aptejovāyvākāśavijñānadhātavaś cāvikalā bhavanti | tataḥ sarveṣāṃ samavāyāt kāyasyotpattir bhavati || tatra pṛthivīdhātor naivaṃ bhavati | ahaṃ kāyasya kaṭhinabhāvam abhinirvartayāmīti | abdhātor naivaṃ bhavati | ahaṃ kāyasyānuparigrahakṛtyaṃ karomīti | tejodhātor naivaṃ bhavati | ahaṃ kāyasyāśitapītakhāditaṃ paripācayāmīti | vāyudhātor naivaṃ bhavati | ahaṃ kāyasyāśvāsapraśvāsakṛtyaṃ karomīti | ākāśadhātor naivaṃ bhavati | ahaṃ kāyasyāntaḥ saurṣiryaṃ karomīti | vijñānadhātor naivaṃ bhavati | aham ebhiḥ pratyayair janita iti | atha ca satsv eṣu pratyayeṣu kāyasyotpattir bhavati | tatra pṛthivīdhātur nātmā na satvo na jīvo na jantur na manujo na mānavo na strī na pumān na napuṃsakaṃ | na cāhaṃ | na mama | na ca apy anyasya kasyacit | evam abdhātus tejodhātur vāyudhātur ākāśadhātur vijñānadhātur na satvo na jīvo na jantur na manujo na mānavo na strī na pumān na napuṃsakaṃ na cāhaṃ na mama na cāpy anyasya kasyacit || tatrāvidyā katamā | yā eṣv eva ṣaṭsu dhātuṣv ekasaṃjñā piṇḍasaṃjñā nityasaṃjñā dhruvasaṃjñā śāśvatasaṃjñā sukhasaṃjñā ātmasaṃjñā satvajīvamanujamānavasaṃjñā | ahaṃkāramamakārasaṃjñā | evamādi vividham ajñānam iyam ucyate 'vidyeti | evam avidyāyāṃ satyāṃ viṣayeṣu rāgadveṣamohāḥ pravartante | tatra ye rāgadveṣamohā viṣayeṣv amī ucyante saṃskārā iti | vastuprativijñaptir vijñānaṃ | vijñānasahajāś catvāro 'rūpiṇa upādānaskandhās tan nāmarūpaṃ | catvāri ca mahābhūtāni copādāya upādāya r ūpam aikadhyam abhisaṃkṣipya tan nāmarūpaṃ | nāmarūpasaṃniśritānīndriyāṇi ṣaḍāyatanaṃ | trayāṇāṃ dharmāṇāṃ saṃnipātaḥ sparśaḥ | sparśānubhavanā vedanā | vedanādhyavasānaṃ tṛṣṇā | tṛṣṇā vaipulyam upādānaṃ | upādānanirjātaṃ punarbhavajanakaṃ karma | bhavaḥ | taddhetukaskandhaprādurbhāvo jātiḥ | skandhaparipāko jarā vināśo maraṇaṃ | mriyamāṇasya mūḍhasya svābhiṣvaṅgasyāntardāhaḥ śokaḥ | lālapyanaṃ paridevaḥ | pañcavijñānakāyasaṃprayuktam aśātānubhavanaṃ duṣkhaṃ | manasikārasaṃprayuktaṃ mānasaṃ duṣkhaṃ daurmanasyam | ye cānyae evamādaya upakleśās tae upāyāsāḥ || pe || punar aparaṃ tatve 'pratipattiḥ mithyā pratipattiḥ ajñānam avidyā | evam avidyāyāṃ satyāṃ trividhāḥ saṃskārāḥ abhinirvartante | puṇyopagā apuṇyopagā āniñjyopagāś cemae ucyante 'vidyāpratyayāḥ saṃskārā iti | puṇyopagānāṃ saṃskārāṇāṃ puṇyopagam eva vijñānaṃ bhavati | apuṇyopagānāṃ saṃskārāṇām apuṇyopagam eva vijñānaṃ bhavati | āniñjyopagānāṃ saṃskārāṇām āniñjyopagam eva vijñānaṃ bhavati | idam ucyate saṃskārapratyayaṃ vijñānam iti | evaṃ nāmarūpaṃ | nāmarūpavivṛddhyā ṣaḍbhir āyatanadvāraiḥ kṛtyakriyāḥ pravartante | tan nāmarūpapratyayaṃ ṣaḍāyatanam ity ucyate | ṣaḍbhya āyatanebhyaḥ ṣaṭ sparśakāyāḥ pravartante 'yaṃ ṣaḍāyatanapratyayaḥ sparśa ity ucyate | yajjātīyaḥ sparśo bhavati tajjātīyā vedanā pravartate | iyaṃ sparśapratyayā vedanety ucyate | yas tāṃ vedayati viśeṣeṇāsvādayati | abhinandaty adhyavasyaty atyadhitiṣṭhati | sā vedanāpratyayā tṛṣṇety ucyate | āsvādanābhinandanādhyavasānaṃ | mā me priyarūpaśātarūpair viyogo bhavatv iti | aparityāgo bhūyo bhūyaś ca prārthanā | idaṃ tṛṣṇāpratyayam upādānam ity ucyate | evaṃ prārthayamānaḥ punarbhavajanakaṃ karma samutthāpayati kāyena vācā manasā | ayam upādānapratyayo bhava ity ucyate | yā karmanirjātānāṃ skandhānām abhinirvṛttiḥ sā bhavapratyayā jātir ity ucyate | yo jātyabhinirvṛttānāṃ skandhānām upacayaparipākād vināśo bhavati | tad idaṃ jātipratyayaṃ jarāmaraṇam ucyate || pe || evam ayaṃ dvādaśāṅgaḥ pratītyasamutpādo 'nyonyahetuko 'nyonyapratyayato | naivānityo na nityo | na saṃskṛto nāsaṃskṛto | na vedayitā | na kṣayadharmo na nirodhadharmo | na virāgadharmo | annādikārapravṛtto 'nnudbhinno 'nupravartate nadīsrotavat || atha cemāny asya dvādaśāṅgasya pratītyasamutpādasya catvāri aṅgāni saṃghātakriyāyai hetutvena pravartante | katamāni catvāri | yad uta | avidyā tṛṣṇā karma vijñānaṃ ca | tatra vijñānaṃ bījasvabhāvatvena hetuḥ | karma kṣetrasvabhāvatvena hetuḥ | avidyā tṛṣṇā ca kleśasvabhāvatvena hetuḥ | karmakleśā vijñānabījaṃ saṃjanayanti | tatra karma vijñānabījasya kṣetrakāryaṃ karoti | tṛṣṇā vijñānabījaṃ snehayati | avidyā vijñānabījam avakirati | asatāṃ yeṣāṃ pratyayānāṃ bījasyābhinirvṛttir na bhavati || tatra karmaṇo naivaṃ bhavati | ahaṃ vijñānabījasya kṣetrakāryaṃ karomīti | tṛṣṇāyā api naivaṃ bhavati |ahaṃ vijñānabījaṃ snehayāmīti | avidyāyā api naivaṃ bhavati | ahaṃ vijñānabījam avakirāmīti | vijñānabījasyāpi naivaṃ bhavaty aham ebhiḥ pratyayair janita iti | api tu vijñānabīje karmakṣetrapratiṣṭhite tṛṣṇāsnehābhiṣyandite 'vidyāvakīrṇe tatra tatrotpattyāyatanasandhau mātuḥ kukṣau virohati | nāmarūpāṅkurasyābhinirvṛttir bhavati | sa ca nāmarūpāṅkuro na svayaṃkṛto na parakṛto nobhayakṛto neśvarādinirmito na kālapariṇāmito na caikakāraṇādhīno nāpy ahetusamutpannaḥ | atha ca mātāpitṛsaṃyogād ṛtusamavāyād anyeṣāṃ ca pratyayānāṃ samavāyād āsvādānupraviddhaṃ vijñānabījaṃ mātuḥ kukṣau nāmarūpāṅkurabījam abhinirvartayati | asvāmikeṣu dharmeṣv amameṣv aparigraheṣv apratyarthikeṣv ākāśasameṣu māyālakṣaṇasvabhāveṣu hetupratyayānām avaikalyāt || tad yathā pañcabhiḥ kāraṇaiś cakṣurvijñānam utpadyate | katamaiḥ pañcabhiḥ || cakṣuś ca pratītya rūpaṃ cālokaṃ cākāśaṃ tajjaṃ ca manasikāraṃ ca pratītyotpadyate cakṣurvijñānaṃ || tatra cakṣurvijñānasya cakṣurāśrayakṛtyaṃ karoti | rūpam ārambaṇakṛtyaṃ karoti | āloko 'vabhāsakṛtyaṃ karoti | ākāśam annāvaraṇakṛtyaṃ karoti | tajjamanasikāraḥ samanvāhārakṛtyaṃ karoti | asatsv eṣu pratyayeṣu cakṣurvijñānaṃ notpadyate ||yadā cakṣur ādhyātmikam āyatanam avikalaṃ bhavati | evaṃ rūpālokākāśatajjamanasikārāś cāvikalā bhavanti | tataḥ sarvasamavāyāc cakṣurvijñānasyotpattir bhavati || tatra cakṣuṣo naivaṃ bhavati | ahaṃ cakṣurvijñānasyāśrayakṛtyaṃ karomīti | rūpasyāpi naivaṃ bhavati | ahaṃ cakṣurvijñānasyārambaṇakṛtyaṃ karomīti | ālokasyāpi naivaṃ bhavati | aham avabhāsakṛtyaṃ karomīti | ākāśasyāpi naivaṃ bhavati | ahaṃ cakṣurvijñānasyānnāvaraṇakṛtyaṃ karomīti | tajjamanasikārasyāpi na evaṃ bhavati | ahaṃ cakṣurvijñānasya samanvāhārakṛtyaṃ karomīti | cakṣurvijñānasyāpi naivaṃ bhavati | aham ebhiḥ pratyayair janita iti | atha ca punaḥ satsv eṣu pratyayeṣu cakṣurvijñānasyotpattir bhavati prādurbhāvaḥ | evaṃ śeṣāṇām indriyāṇāṃ yathāyogaṃ kartavyaṃ || tatra na kaścid dharmo 'smāl lokāt paraṃ lokaṃ saṃkrāmati | asti ca karmaphalaprativijñaptiḥ | hetupratyayānām avaikalyāt | yathāgnir upādānavaikalyān na jvalati | evam eva karmakleśajanitaṃ vijñānabījaṃ tatra tatrotpattyāyatanapratisandhau mātuḥ kukṣau nāmarūpāṅkuram abhinirvartayati | asvāmikeṣu dharmeṣv amameṣv aparigraheṣv apratyarthikeṣv ākāśasameṣu māyālakṣaṇasvabhāveṣu hetupratyayānām avaikalyāt || tan nādhyātmikaḥ pratītyasamutpādaḥ pañcabhiḥ kāraṇair draṣṭavyaḥ || katamaiḥ pañcabhiḥ | na śāśvatato nocchedato na saṃkrāntitaḥ | parīttahetuno vipulaphalābhinirvṛttitas tatsadṛśānuprabandhataś ceti || kathaṃ na śāśvatataḥ | yasmād anye māraṇāntikāḥ skandhā anyae aupapattyaṃśikāḥ | na tu yae eva māraṇāntikāḥ skandhās tae evaupapattyaṃśikāḥ skandhā | api tu māraṇāntikāś ca skandhā nirudhyamānā aupapattyaṃśikāḥ skandhāś ca prādurbhavanti | ato na śāśvatataḥ || kathaṃ nocchedataḥ | na ca niruddheṣu skandheṣu aupapattyaṃśikāḥ skandhāḥ prādurbhavanti nāpy aniruddheṣu | api tu māraṇāntikāś ca skandhā nirudhyante aupapattyaṃśikāś ca prādurbhavanti | tulādaṇḍonnāmāvanāmavat | ato nocchedataḥ || kathaṃ na saṃtrāntitaḥ | visadṛśāt satvanikāyād dhi sabhāgāḥ skandhā jātyantare 'bhinirvartante | ato na saṃkrāntitaḥ ||

kathaṃ parīttahetuto vipulaphalābhinirvṛttitaḥ parīttaṃ karma kriyate | vipulaḥ phalavipāko 'nubhūyate | ataḥ parīttahetuto vipulaphalābhinivṛttiḥ ||

kathaṃ tatsādṛśānuprabandhataḥ | yathā vedanīyaṃ karma kriyate | tathā vedanīyo vipāko 'nubhūyate | atas tatsadṛśānuprabandhataś ceti ||

yaḥ kaścid bhadanta śāriputremaṃ pratītyasamutpādaṃ bhagavatā samyakpraṇītam evaṃ yathābhūtaṃ samyakprajñayā satatasamitam ajīvaṃ nirjīvaṃ yathāvad aviparītam ajātam abhūtam akṛtam asaṃskṛtam apratigham annāvaraṇaṃ śivam abhayam ahāryam avyayam avyupaśamam asvabhāvaṃ paśyati | asatyatas tucchata ṛktato 'sārato 'ghato 'nityato duṣkhataḥ śūnyato 'nnātmanaś ca samanupaśyati | sa na pūrvāntaṃ pratisarati | kim aham abhūvam atīte 'dhvany āho svin nābhūvam atīte 'dhvani | ko nv aham abhūvam atīte 'dhvani ||

aparāntaṃ vā punar na pratisarati | kiṃ nu bhaviṣyāmy annāgate 'dhvany āho svin na bhaviṣyāmy annāgate 'dhvani | ko nu bhaviṣyāmīti | pratyutpannaṃ vā punar na pratisarati | kiṃ svid idaṃ kathaṃ svid idaṃ | ke santaḥ ke bhaviṣyāma iti ||

[英譯] That is benevolence, in sum ; the conduct that is antidote for hatred. For one that is subject to confusion, the manifestation of the Chain of Causation is antidote. Now the Chain of Causation is described in the Salistamha Sutra. [220] Here what is the linking of cause to cause in the Chain of Causation internally ? This : " The Potentialities are caused by ignorance," and so on to " old age and death are caused by birth. But for ignorance there would not be the potentialities,'' and so on to " but for birth neither would there be old age and death. Here if there be ignorance, the potentialities are the result," and so on to " if there is birth, old age and death are the result. Here ignorance never thinks : ' I cause the potentialities.' And the potentialities do not think : We are caused by ignorance.' " And so on to Birth does not think : ' I cause old age and death,' nor do old age and death think : ' I am caused by birth.' Here it becomes clear that if there be ignorance, the potentialities are the result," and so on to " thus if there be birth, it becomes clear that old age and death result. Thus one must reflect upon the linking of cause to cause in the Chain of Causation internally. How is the linking of secondary causes to be regarded in the Chain of Causation internally ? As from the union of the six elements. Of what six elements ? They are earth, water, fire, air, space, intelligence ; as from their union we must regard the linking of secondary causes in the Chain of Causation internally. Now in the links of this chain, what is the element earth ? That element is called earth which causes the hardness that keeps the body together. That element is called water which achieves the task of aggregating the parts of the body. That element is called fire which assimilates the food and drink that are taken. [221] That element is called air which causes breathing in and out. That is called space which causes the porosity in the body. That element is called intelligence which causes name and form to keep together like a bundle of reeds, and the impure consciousness which is connected with the group of five organs of consciousness. If the secondary causes are not present, there is no body. When the internal earth element is unimpaired, then the other elements are unimpaired, water, fire, air, space, intelligence ; then by the union of all, the body comes into being. Here the earth element does not think : I cause the hardness of the body.' Nor does the water element think : I do what is necessary for aggregating the parts of the body.' The fire element does not think : ' I digest the food and drink that the body takes.' The air element does not think : I cause the breathing in and breathing out.' The space element does not think : I cause the body to be porous.' The intelligence does not think : ' I am begotten by these causes.' Then where these secondary causes are, the body comes into being. Therein the earth element is not self, not a being, not a living thing, not a creature, not a human being, not a man, not a woman, not a male, not a neuter ; and not I, not mine, nor any one else's. So with the elements water, fire, air, space, intelligence ; none is a being, a living thing, a creature, a human being, a man, a woman, a male, a neuter, nor I, or mine, or any one's else. Here what is ignorance ? The recognition in these six elements of the notion of one, of material, of permanence, of firmness, of perpetuity, of happiness, of self, of being, living, humanity, manhood, of individuality or possession ; [222] these and the like examples of false knowledge are called ignorance. Thus when ignorance is present, passion, hatred, and delusion exist as regards objects of sense ; and these, passion, hatred, and delusion as regards objects of sense, are called the mental conformations. The recognition of things is cognition. The four elements of being springing from attachment which are immaterial and produced with cognition, are Name ; the four great elements and the form derived therefrom, is Form ; putting these together we get Name and Form The senses connected with name and form are the six organs of sense. The union of the three things is touch ; by touch comes sensation ; close to sensation comes thirst ; the development of thirst is the clinging to existence ; from this clinging springs the action that leads to rebirth, existence ; the manifestation of the elements caused by this is birth ; the ripening of the elements is old age, decay, death ; when one dies or becomes deluded or is deeply attached to himself the inner burning is pain, the crying out is lamentation ; the arising of joylessness connected with the five kinds of consciousness is misery ; the mental unhappiness connected with memory is despondency ; and all the other like unhappinesses are the kinds of despair. . . . " Moreover, not perceiving reality is false perception, unintelligence ignorance. Thus where ignorance is, [223] three kinds of mental conformations are produced. These are called the mental conformations caused by ignorance leading to merit, leading to demerit, and leading to immobility. The understanding of conformations leading to merit, also leads to merit ; the understanding of conformations leading to demerit, leads also to demerit ; the understanding of those that lead to immobility, leads also to immobility. This is called the understanding caused by the mental conformations. So with name and form. By the growth of name and form, things happen by the six doors of sense. That is what is called the six organs of sense depending on name and form. From these six organs of sense six classes of contact arise ; this is called the contact depending on the six organs of sense. Whatever be the kind of contact, such is the sensation. This is called the sensation depending upon contact. When one feels this, especially enjoys it, is delighted, seeks it and practises it, this is called thirst depending on sensation ; a clinging to delight and enjoyment, that cries, May I never be separated from dear forms and joyful forms ! ' The more one prays, the less one is ready to renounce. This is called the attachment depending on thirst. Thus praying he produces action that causes existence by body, by voice, by mind. That is called the existence depending upon attachment. The production of the elements that appear in existence is called birth depending upon existence. The decay that comes from the assembling and ripening of the elements resulting from birth, [224] is called old age and death depending on birth. . . . Thus this chain of causation with twelve links caused each by another comes from interdependence. It is not impermanent nor permanent, not composite or incomposite, not feeling, not subject to destruction or annihilation, not a matter of detachment, proceeding from a time without beginning, uninterrupted ; it runs along like a river. And of this twelve-linked chain of causation, four links make for concentration by their causality. What are these four ? Why, ignorance, thirst, action, consciousness. Here consciousness is a cause by being like a seed, action because it is like the ground, ignorance and thirst because they are naturally sin. Action and passion produce the seed consciousness ; then action cultivates the seed consciousness, and thirst lubricates it, ignorance waters it. Without these causes the seed does not exist. Here action does not think : ' I cultivate the seed consciousness ' ; thirst does not think : I lubricate the seed consciousness ' ; ignorance does not think : I water the seed consciousness ' ; nor does the seed consciousness think : ' I am produced by these causes.' Moreover, when the seed consciousness lies in the field of action, lubricated by thirst, watered by ignorance, it grows up in the mother's womb in such and such a place of rebirth ; [225] a sprout of name and form appears ; and this sprout is not self-made, not made by another, nor made by both, not fashioned by a lord, not matured by time, not dependent on one cause, yet not arisen without cause. And then by union of mother and father, in the woman's courses after the other contributory causes have acted, the seed consciousness being full of affection, produces in the mother's womb the sprout name and form, although things are without master or owner, without possessor, without claimant, like space, having the marks of illusion, the causes primary and secondary being not lacking. For instance, by five effective causes the sight-consciousness is produced. What are these ? The sight-consciousness is produced as a consequence of eye, form, looking, space, and the idea that springs from these. Here the eye plays the part of the recipient of the visual knowledge, form plays the part of the object, light causes the manifestation, space provides that there is no obstacle, the resulting idea gives the impression. These causes absent, there is no sight-consciousness. When the organ belonging to the eye is unimpaired, so also are form, look, space and the resultant idea. Therefore by the union of all there is sight-consciousness. Here the eye does not think : ' I do for sight-consciousness that which depends on the eye ' ; form does not think : I play the part of the object ' ; look does not think : 'I cause the appearance ' ; space does not think : 'I provide that there is no obstacle to sight-consciousness ' ; the resultant idea does not think : I give the impression to sight-consciousness ' ; sight-consciousness does not think : I am produced by these causes.' Here again it is manifest that when these causes are present, sight-consciousness arises. So one must do with the other senses, according to each. In these cases there is nothing that passes from our world to the next world ; [226] but the fruit of action appears, because the primary and secondary causes fail not. As in the lack of fuel there is no fire, even so the seed-consciousness produced by the action and passion, arising in this place or that, produces the sprout of name and form in the mother's womb, although things are without master or owner, with no possessor, no claimant, like space, having the marks of illusion, the causes primary and secondary being not lacking. There the internal chain of causation is due to five causes ; but what are these five ? Not permanence, not destruction, not transition, but small causes and large results, and a succession of similar events. How is it not due to permanence ? Because some elements of being are ended by death, those that appear at the conception are others ; but those elements which are the first are not also the second. Moreover, when the first class of elements are being held in check, the others appear. Therefore it springs not from permanence. And how not from destruction ? When the second elements appear, it cannot be said that the first elements have been held in check nor that they have not been held in check ; but while the elements that are ended by death are being checked the others appear, as when the pole of a balance rises or falls. Therefore it is not by destruction. " How is it not by transition ? Because the component elements arise within the one birth from a different class of being. Therefore not from transition. How is it from small causes and the consequent large results ? A small act is done ; [227] a great result follows. Therefore it is from small causes and their great results. How is it from appropriate succession of events ? Whatever description of act is done, that description of result follows. That is why it is from appropriate succession of events. Whoever, reverend Sariputra, regards this chain of causation even as it is, truly described by the Blessed One in his true wisdom, always without a living principle, bereft of living principle, true, not erroneous, not born, not produced, not made, not composite, making neither resistance nor obstacle, propitious, without danger, indivisible, imperishable, without cessation, who considers it as not existing, void, . . . sapless, suffering, impermanent, miserable, empty, non-individual, he does not go back to the be- ginning : What was I long ago, prithee, or what was I not ? Who was I in my past course ? Nor does he go on to the future : What shall I be in my future course, prithee, or what shall I not be ? or who shall I be ? Nor does he refer to the present :What is this, or how is this ? What are we, what shall we be ? "

[法護譯]論曰：此略明慈行對治於瞋。以緣生觀對治於癡，今當說是中緣生義。有《稻稈經》說：云何內緣生法繫屬於因？謂無明緣行乃至生緣老死。若無無明則知無有行，乃至若無有生則知無有老死。又若實無明滅則行滅，如是乃至生滅則老死滅。又彼無明不念我從行起，行亦不念我從無明得起，如是乃至生亦不念我從老死得起，老死亦不念我從生得起。若實無明起者則行起不可得，如是乃至生起則老死起亦不可得。應知是為內緣生法繫屬於因。復何內緣生法繫屬於緣？謂地水火風空識等界，和合於內繫屬於緣。云何地界？謂令此身聚集而轉，堅硬為性，說為地界。又若令身攝持造作，說為水界。又若令身煖性現前飲食成熟，說為火界。又若於身造出入息，說為風界。又若於身中有竅隙，說為空界。謂此名色猶如交蘆，令五識身相應繫屬有漏意識，說為識界。若非此緣者，則身不轉。若內不闕地界，如是水火風空識界亦無闕減，彼彼和合則身定轉故。然此地界不念我能令身堅聚、水界不念我能令身攝持造作、火界不念我能令身溫煖飲食成熟、風界不念我能於身作出入息、空界不念我能於身中成竅隙、識界不念我為緣生，由是緣故身定得轉。又此地界無我、無人、無眾生、無壽者、無意生、無儒童、非男非女亦非非男亦非非女、無自在、無主宰、無此無彼及無所有，如是水火風空識界亦復無我、無人、無眾生、無壽者、無意生、無儒童、非男非女亦非非男亦非非女、無自在、無主宰、無此無彼及無所有。復次無明者，是義云何？謂於此六界之中，起一想、合想、堅固想、常樂我淨想、眾生壽者意生儒童想、自在主宰等想。如是種種無智，說為無明。由此無明謂實有境起貪瞋癡，即彼貪瞋癡境此說為行，於事表了此說為識。識俱生時彼四取蘊說為名色，又此名色所依諸根說為六處，三法和合此說為觸，由觸領納此說為受，受耽著故此說名愛，愛深廣故說名為取，取能生有，有復生因，由是蘊起名生、蘊熟為老、蘊滅名死，癡瞋染著畏死名憂、追感傷歎名悲、五識相應不常領納名苦、作意和合極苦名惱。如是引生隨煩惱等，乃至總略。復次所說真實行及邪妄行，謂無智無明。由是無明起三種行，謂福、非福、不動行等。此說是為無明緣行。又此福行、非福行、不動行等，隨所得識之所招集，此說是為行緣識(今詳此處合有識緣名色一段經文，梵本元闕)。如是名色及名色增長，於六處門造作所起，此說是為名色緣六處。又此六處六觸身轉，此說是為六處緣觸若觸。生時令受所起，此說是為觸緣受。若受美味深喜樂著，此說是為受緣愛。喜耽味故若處樂色，色離散時數數追求而不棄捨，此說是為愛緣取。如是追求令後有起身語意業，此說是為取緣有。若業遷謝令蘊生起，此說是為有緣生。又若生已變異令熟及壞滅時，此說是為生緣老死。乃至是中由識等自體為種子，業自體為良田，無明愛等自體為煩惱，以業煩惱等令識種生者，謂此業為識種田事。愛為識種沃潤，無明為識種開發，然業不念我為識種田事，愛亦不念我為識種沃潤，無明不念我為識種開發，是識種子亦復不念我為眾緣所生。然識種子住於業地，以愛沃潤無明滋長生名色芽，此名色芽非自作、非他作、非二俱作，非自在天所化、不由時變、非一因生非無因生，無不繫於父母因緣和合耽染相續，是識種子於母腹中生名色芽。然此法爾無有主宰，無我無取等如虛空，體相幻化因緣不闕，由五種緣發生眼識。何等為五？謂眼識生時，藉眼及色、空緣、明緣、作意緣等。是中眼識，眼為所依、色為所緣、明為照矚、空作無礙，同時作意為彼警發，闕是緣者眼識不生。謂若不闕內眼根處，如是不闕色及空、明、作意緣等故，彼一切和合則能生眼識。而眼不念我與眼色為作所依，色亦不念我與眼識為作所緣，空亦不念我與眼識為作無礙，明亦不念我與眼識為作照矚，作意不念我與眼識而為警發。如是眼識不念我從緣生，然眼識生時實藉眾緣和合而生。如其次第諸根生識隨應為說。然無有法從於此世得至他世，但由業果因緣不闕之所建立。譬如無薪火則不生，是業煩惱所生識種亦復如是。彼彼生處相續和合生名色芽，如是法爾無有主宰，無我無取如虛空等，體相幻化因緣不闕。應知內緣生法有其五種。何等為五？所謂不常、不斷、無所至向、因少果多、相似相續。云何不常？謂若此邊蘊死、彼邊蘊生，非即死邊蘊是彼生邊蘊，是曰不常。又不滅於死邊蘊而起於生邊蘊，亦非不滅於死邊蘊然起於生邊蘊，譬若權衡低昂時等，是曰不斷。又於異類眾生身處非眾同分生邊蘊起，是曰無所至向。又今少作善惡業因，於未來世多獲果報，是曰因少果多。又若此生作業則未來受報，是曰相似相續。佛言：舍利子！此緣生者，以如實正惠常修無我無人眾生壽者，如不顛倒則不生不滅、無作無為、無對無礙、無怖無奪、無勤無懈。觀彼自性無有堅實，如病如癰、如痛如害，是苦、空、無常、無我等性。彼復隨觀前際不流轉者，謂我於過去世曾有耶？誰謂我於過去世曾有耶？我於過去世為無耶？誰謂我於過去世為無耶？復於後際不流轉者，我當未來世為有耶？誰謂我當未來世為有耶？我當未來世為無耶？誰謂我當未來世為無耶？復於現在世不流轉者，我於今有耶？誰謂我今有耶？云何為我今有耶？

[參考]慈氏菩薩所說大乘緣生稻[卄/幹]喻經，不空奉　詔譯

云何內緣生？有二種得生。云何為二種？一者繫屬因，二者繫屬緣。內緣生法繫屬於因云何？所謂無明緣行，乃至生緣老死。若無無明，則無行，然有無明，即有行，乃至有生緣老死得生。其無明不作是念：我能生行。行不作是念：我從無明生。乃至生不作是念：我能生老死。然有無明即有行生，乃至有生即有老死生。如是內緣生法繫屬於因。云何內緣生法繫屬於緣？六界和合生。云何六界和合？所謂地、水、火、風、空、識界和合緣生繫屬於緣。云何地界？令身聚合堅體，名為地界。云何水界？令身作攝持，名為水界。云何火界？令身中食飲成就，名為火界。云何風界？令身中作出入息，名為風界。云何空界？令身中成竅隙，名為空界。云何識界？令轉名色如束蘆，五識相應有漏意識，名為識界。若無六界，則不成身。若不闕內地界，不闕水、火、風、空、識界，則一切和合能生其身。其地界不念：我能令身聚合堅體。水界不念：我能令身作攝持。火界不念：我能令身中食飲成就。風界不念：我能令身作出入息。空界不念：我能令身中成竅隙。識界亦不作是念：我能轉名色猶如束蘆。其身亦不作是念：我被眾緣所生。然有如是眾緣而生其身。是地界無我、無人、無命、無壽者、無意生、無儒童、無女、無男、無非男女、無吾我、亦無餘。水、火、風、空、識界亦無我、無人、無命、無壽者、無意生、無儒童、無女、無男、無非男女、無吾我、無餘。云何無明？於此六界起一想、合想、常想、堅想、常恒想、樂想、靜想、眾生想、命想、壽者想、意生想、儒童想、吾我作者想。生如是種種無知，名為無明。於如是有無明境界生貪、瞋、癡，於彼貪、瞋、癡生行。於彼事施設，名為識，其識生四蘊。彼名色所依諸根則六處。三法和合名為觸。觸生受。受耽著，故生愛。愛廣大，故名為取。取復生有。業有作因生蘊。蘊熟，故名老；蘊壞，故名死；於愛迷惑、貪著、熱惱，故名愁；追感往事、言音，哀慼，名為歎；五識身相應，名為苦；意不悅，故名憂；隨煩惱，故名為惱。愚闇，名無明；造作，名為行；了別，名為識；互相攝持，名為名色；依處所，故名為六處；觸境，故名為觸；領納，故名受；渴愛，故名為愛；取著，故名為取；取復生有，故名為有；能生，故名生；根熟，故名老；滅壞，故名死；哀慼，故名愁；悵怏，故名歎；意不悅，故名憂；逼迫身，故名為苦；不稱情，故名惱。不修真實行，名邪行；無知，名無明。有無明故，種種造作福近行行、非福近行行、不動近行行。起福近行行、非福近行行者，故名為識，是故名為無明緣行。起非福近行行、非福近行行者，亦即是識，是故名行緣識。起不動近行行、不動近行行者，亦是於識，是故名為識緣名色。名色增長作六處門，是故名為名色緣六處。六處身轉，是故名為六處緣觸。同類觸生同類受，是故觸緣受。於受差別耽著喜悅，是故名為受緣愛。愛耽著樂，故愛不捨，數數忻求，故名為愛緣取。如是營求，復生有起業於身、於語、於意，是故名為取緣有。從業生五蘊轉，名為有緣生。從生蘊令熟壞滅，名生緣老死。如是名為十二緣生。迭互為因，不常、不造作、無思，亦無緣生、無盡法、無離欲法、無滅法，無始來流轉不間斷隨轉，如河駛流。設使緣生不間斷隨轉如河駛流，是十二支緣生，四支和合而作轉因。云何為四？所謂無明、愛、業、識。是識種子自性為因，業田自性為因，無明、愛、煩惱自性為因。業、煩惱、識能生種子。如是業、識作種子，田，愛、識作種子沃潤，無明、識令種子開發。其業不作是念：我與識種子作田。愛不作是念：我與識種子作沃潤。無明不作是念：我令識種子開發。識種子亦不作是念：我從眾緣而生。然實識種子安立業、煩惱，以愛令沃潤，以無明土覆，生名色芽。其名色芽不自作、不他作、不二俱作、不自在天作、不時變易作、不從自性生、不繫屬因、無因亦不生，然復從父母和合時相應，及餘緣相應相續生。是識種子於母腹中名色芽生。於無主、無我授、法如幻相因緣不闕，從五種緣生眼識。云何五種？眼緣色、明、虛空，從彼生作意。眼識作依止，色作所緣，光明以為照，虛空作無礙，從彼生作意以為審慮。若無眾緣，眼識不生。若闕內眼處，如是色、光明、虛空、作意，則眼識不生。如是五緣不闕，則一切和合，能生眼識。其眼不作是念：我與眼識作所依。其色不作是念：我與眼識為所緣。光明不作是念：我與眼識作照緣。虛空不作是念：我與眼識為無礙緣。所生意不作是念：我與眼識作審慮。又眼識不作是念：我為眾多緣所生。然有眾多緣而生眼識。餘四根者應如前知。實無有法不從此世移轉至於彼。有業報施設，因緣不闕故。譬如明鏡現其面像，其面像不移轉至於鏡中，而此鏡中有其面像，因緣不闕故。如是不從此滅至於餘處。有業果感招，因緣不闕故。譬如月輪去地四萬由旬，於全器中而有少水則現月像，而實不從彼謝至於全器少水中現，然有眾緣和合，影現如是。不從此滅生於餘處，有業報相感，因緣不闕故。譬如無薪，火則不生；有薪，則火生。業、煩惱所生識種子，從彼生處相續，名色芽轉。如是無主、無我法、無所攝法，互為因緣，如幻相、自性法，因緣不闕。內緣生法五種應知：不常、不斷、不移轉、因少果多、相似相續生。云何不常？從此邊蘊死，於餘處邊蘊生；非即死邊蘊，是彼生邊蘊；然死邊蘊滅，於彼生邊蘊起，是故不常。云何不斷？不先滅於死邊蘊，而起生邊蘊；亦非不滅於死邊蘊，即於彼時而生中有蘊，如秤不低昂，名為不斷。云何不移轉？然於異類轉先，名不移轉。云何因少果多？於此身作少善、惡業，於來生身多受善、惡報。云何相似相續？猶如現受身作業，即於來生受報。若是此緣生法如實，以正慧眼長時修，無人、無我、不顛倒、不生、不滅、無作、無為、無礙、無所緣、寂靜、無畏、無奪、無盡、如幻、自性空寂、不堅、如痛、如癰、質礙、無常性、苦性、空性、無我性，則前際不流轉，謂：我於過去為曾有耶？誰為我過去曾為有耶？我於過去云何有耶？復於後際流轉，謂：我於未來當有耶？誰謂我未來當有耶？我於未來當云何有耶？我於未來不有耶？誰謂我於未來不有耶？我於未來云何不有耶？復於中際不流轉：我於今有耶？誰謂我今有耶？云何謂我今有耶？此有情於此歿復往何處？所有沙門、婆羅門、世間中異見——所謂我見繫、眾生見繫、壽者繫、諸見繫、希望、吉祥繫——，若以正見相應，於此時悉斷諸結，證得遍知。如斷多羅樹，無所有性，入於勝義，於諸趣長時悟不生、不滅，得成就忍，廣作無邊利樂有情事。若有善男子、善女人，於此經中若須臾頃審諦觀察緣生義理者，即能頓滅無始時來極重業障，廣集福德，智慧通達，永斷耶見，說法無畏。大德舍利子！婆伽梵與彼善男子、善女人授無上等覺大菩提記。

11. āryadaśabhūmake 'py uktaṃ | tatrāvidyātṛṣṇopādānaṃ ca kleśavartmano 'vyavacchedaḥ | saṃskārā bhavaś ca karmavartmano 'vyavacchedaḥ | pariśeṣaṃ duṣkhavartmano 'vyavacchedaḥ | api tu khalu punar yad ucyate 'vidyāpratyayāḥ saṃskārā iti | eṣā pūrvāntiky apekṣā ||

vijñānaṃ yāvad vedaneti | eṣā pratyutpannāpekṣā | tṛṣṇā yāvad bhava iti | eṣāparāntiky apekṣāta ūrddhvam asy pravṛttir iti || pe ||

tasyaivaṃ bhavati | saṃyogāt saṃskṛtaṃ pravartate | visaṃyogān na pravartate | sāmagryāḥ saṃskṛtaṃ pravartate | visāmagryā na pravartate | hanta vayam evaṃ bahudoṣaduṣṭaṃ saṃskṛtaṃ viditvāsya saṃyogasyāsyāś ca sāmagryā vyavacchedaṃ kariṣyāmo | na cātyantopaśamaṃ sarvasaṃskārāṇām adhigamiṣyāmaḥ satvaparipācanatāyai | iti ||

idaṃ saṃkṣepān mohaśodhanaṃ ||

iti śikṣāsamuccaye cittaparikarma paricchedo dvādaśamaḥ ||

[英譯] And it is said in the holy Dasabhumaka : " Here ignorance, thirst, and clinging are the description of the way of passion ; the conformations and existence are the description of the way of action ; the rest is the description of the way of suffering. Moreover [228] what is said of the 'conformations depending on ignorance 'refers to the past ; from consciousness ' to ' feeling,' refers to the present ; from think ' to action ' refers to the future, and so it goes on again. . . . Thus he thinks : Combination makes composite, dissolution makes the contrary, agglomeration makes composite, dispersion makes the contrary. Very well, it is we who know the composite to be very evil and bad, that will get rid of this combination and agglomeration, yet for the ripening of all beings we will not enter the eternal peace." This in brief is the purification of delusion.

[法護譯]又《十地經》說：是中無明愛取是為煩惱，流轉不斷；行有是為業，流轉不斷；煩惱餘支是為苦，流轉不斷。復說無明緣行，是曰前際觀待。識及受等，是曰現在觀待。愛及有等，是曰後際觀待，此上所說皆名流轉。乃至如是由繫屬故則為流轉，若離繫屬則無流轉。由和合故則為流轉，若離和合則無流轉。由是了知諸有為中多種過失，是故我今當斷繫屬及彼和合。然為化度一切眾生，畢竟不斷諸有為行。

[法護譯]佛說十地經卷第四，大唐于闐三藏尸羅達摩於北庭龍興寺譯

復次，於中無明、愛、取，是謂煩惱流不斷絕；行、有是業流不斷絕；餘支是苦流不斷絕。以差別故前後際滅，是流斷絕如是三流，悉是無我，離我、我所，自性生滅猶若束蘆。復次，所說無明緣行是前世觀待；識乃至受是現世觀待；愛乃至有是後世觀待，由是於後相續流轉。無明滅故行滅者是觀待斷絕。復由如是十二有支有三苦性：此中諸行乃至六處是行苦性；觸、受此二是苦苦性；所餘有支是壞苦性。無明滅故行滅者，是三苦性究竟斷滅。無明緣行者是則顯行，從因從緣所生之性，餘亦如是。無明滅故行滅者此則顯示，行無自性，餘亦如是。無明緣行者，是生連縛，餘亦如是。無明滅故行滅者，是滅連縛，餘亦如是。無明緣行者，是隨順有觀，餘亦如是。無明滅故行滅者，是隨順盡滅觀，餘亦如是。菩薩如是以十行相順逆觀察諸緣起法，所謂：有支相續故、入一心故、自業差別故、不相捨離故、三流不斷故、前今後世觀待理故、三苦集故、因緣所生故、生滅連縛故、觀有盡故。菩薩以是十種行相觀諸緣起，由以無我、無壽命者、無數取趣自性空寂，離作者、受者觀緣起故，空解脫門而現在前，即此菩薩彼諸有支自性滅故，究竟解脫現證住故，無少法相後生起者，由是無相解脫門而現在前。又此菩薩如是趣入空無相已，無餘願求唯除大悲，為先導故成熟有情，由是無願解脫門而現在前。菩薩如是修習此三解脫門時，離自、他想，遠離作者及受者想，離有、無想，大悲為首，於未修證諸覺分法為修證故，轉復修行，作是思惟：由相應故有為法轉，由不相應不能流轉；由和合故有為流轉，若無和合則不流轉；我已解了諸有為法，如是多咎污染而轉，是故我今當斷相應及彼和合。然為成熟諸有情故，不應永滅一切有為。唯諸佛子！菩薩如是，觀諸有為多咎污染，永無自性本性畢竟不生不滅。觀察此時興大悲故，不捨一切有情聚故，名無著智現前般若波羅蜜多住，以寄現故而現在前。

[XIII. Smṛtyupasthānapariccheda]念處品第十三

smṛtyupasthānaparicchedaḥ trayodaśaḥ |

1.evaṃ karmaṇyacittaḥ smṛtyupasthānāny avataret || tatrāśubhaprastāvena kāyasmṛtyupasthānam uktam || tad eva ca bhedaleśena dharmasaṃgītisūtre 'bhihitaṃ | punar aparaṃ kulaputra bodhisatva evaṃ kāye smṛtim upasthāpayati | ayaṃ kāyaḥ pādapādāṅgulijaṅghorutrikodaranābhipṛṣṭhavaṃśahṛdayapārśvapārśvakāhastakalācībāhvaṃśagrīvāhanulalāṭaśiraḥkapālamātrasamūhaḥ karmabhavakārakopacito nānākleśasaṃkalpavikalpaśatasahasrāṇām āvāsabhūto | bahūni cātra dravyāṇi samavahitāni | yad uta | keśaromanakhadantāsthicarmapiśitavapāsnāyumedovaśālasīkāyakṛnmūtrapurīṣāmāśayarudhirakheṭapittapūyasiṅghāṇakamastakaluṅgāni | evam bahudravyasamūhaḥ | tat ko 'tra kāyaḥ | tasya pratyavekṣamāṇasyaivaṃ bhavati | ākāśasamo 'yaṃ kāyaḥ | sa ākāśavat kāye smṛtim upasthāpayati | sarvam etad ākāśam iti paśyati | tasya kāyaparijñānahetor na bhūyaḥ kvacit smṛtiḥ prasarati | na visarati | na pratisaratīti || punar uktaṃ | ayaṃ kāyo na pūrvāntād āgato | na parānte saṃkrānto na pūrvāntāparāntāvasthito 'nyatrāsadviparyāsasaṃbhūtaḥ kārakavedakarahito nādyantamadhye pratiṣṭhitamūlaḥ | asvāmikaḥ | amamaḥ | aparigrahaḥ | āgantukair vyavahārair vyavahriyate kāya iti deha iti bhoga iti āśraya iti śarīram iti kuṇapa iti āyatanam iti |

[英譯] Thus the man diligent in thought would undertake the intent contemplations. Here the Intent Contemplation of the Body is concerned with impurity. This is explained by minute analysis in the Dharmasangiti Sutra. " Moreover, young sir, the Bodhisatva thus contemplates the body : ' This body is just a collection of feet and toes, legs, chest, loins, belly, navel, backbone, heart, ribs and flanks, hands, forearms, upper-arms, shoulders, neck, jaw, forehead, head, skull, accumulated by the action that causes existence, [229] the abode of sundry passions, ideas and fancies, in hundreds of thousands. Many other ingredients are brought together therein, such as : hair of the head, down, nails, teeth, bones, skin, flesh, fatty secretion, sinews, fat, marrow, oil, liver, urine, excrement, mesentery, blood, phlegm, bile, pus, snot, membrane of the brain. Thus it is a collection of many things.' Then what is this body ? As he regards it he thinks : ' This body is like space.' Thus he contemplates the body like space. That is all space,' he thinks. For the full understanding of the body his intellect does not direct itself to anything else, does not divert itself thither or fix itself there." Again it is said : " This body has not come from earlier time, nor passes into another time, nor dwelleth in past and future, except as far as it is so suggested by inexact suppositions ; not a doer nor one that feels ; not rooted in beginning, end, or middle; without master or ownership or possession. It is called by extraneous names, body, or shape, or enjoyment, or abode, or frame, or corpse, or organ of sense.

[法護譯] 論曰：彼治心業略明緣生對治於癡，次當入解不淨身念處今當說。如《法集經》云：復次善男子！菩薩如是住身念處者，謂我此身從足足指跟踝、腨脛膝髀臗骨、腰脊腹肋胸脇、手指肘腕、肩臂頸項頭頰髑髏等狀，眾分積聚是即業有，由斯造作種種煩惱及隨煩惱，百千種類邪正分別。是身唯有髮毛爪齒、血肉皮骨、肝膽脾腎心肺腸胃、生藏熟藏、肪膏腦膜、眵淚涎涕、便利不淨多物積聚，以何為身？由是觀察身如虛空，則見一切諸法皆空，為空念處。了知是身由二種念，所謂流散及不流散。是身來者不從前際，去者不至後際，亦不住二際中間，唯從顛倒和合造作。由斯領受是中居處而為根本，然實無有主宰亦無攝屬，但從客塵先所作事，身體形貌受用依止為所恃處。

[參考] 佛說法集經卷第四，元魏天竺三藏菩提流支譯

善男子!何者是菩薩身念處？菩薩如是安心：此身來不從本際、去不至後際，不住本際、未來際，唯從虛妄分別心而生，無作者、無壽者，無前、中、後際，不住、無根本，無教者、無取者，而但以客塵言語而說若身體形狀、若質、若入。若如是觀身，此身不堅固，唯是父母赤白和合不淨而生，臭穢以為體，貪、瞋、癡怖以為賊亂、破壞、不住，種種無量百千萬病以為家宅。復次，善男子！菩薩於身中如是安念：是身從頭至足眾分聚集，所謂足、足指、跟踝、[跳-兆+專]、脛、髀、膝、臗骨、腰脊、胸脇、腹肋、觀手、手指、肘、腕、肩、臂、頰、頤、頸、項、髑髏、眼、耳，如是等事積聚成身，以業有為作者，以種種煩惱隨煩惱虛妄分別百千萬種為窟宅。此身多有種種不淨，所謂髮、毛、爪、齒、血、肉、皮、骨、肝、膽、腸、胃、生熟二臟、脾、腎、心、肺、肪、膏、腦膜、黃白痰陰、涕唾、目淚、大小便利，臭穢可惡。是等無量不淨物聚集，如是等中何者是身？菩薩如是觀身，作是思惟：此身無實，猶如虛空。是名菩薩如虛空念處。如是安心，見一切法皆如虛空。菩薩如是知身，於諸法中無有動心、不住心，是菩薩不動、不住，名住念處。如是住念中能如是知，如菩提身亦如是，此中不可得生厭心。何以故？一切是邪念、非正念，於何等法中生厭心？是名菩薩摩訶薩身念處。

2.asārako 'yaṃ kāyo mātāpitṛśoṇitaśukrasaṃbhūto 'śucipūtidurgandhasvabhāvo rāgadveṣamohabhayaviṣādataskarākulo nityaṃ śatanapatanabhedanavikiraṇavidhvansanadharmā | nānāvyādhiśatasahasranīta iti ||āryaratnacūḍe 'py āha | anityo vatāyaṃ kāyo 'cirasthitiko maraṇaparyavasāna iti jñātvā na kāyahetor viṣamayā jīvati | sāraṃ caivādatte | sa trīṇi sārāṇy ādatte |katamāni trīṇi | kāyasāraṃ bhogasāraṃ jīvitasāraṃ ca | so 'nityaḥ kāya iti sarvasatvānāṃ dāsatvaśiṣyatvam abhyupagamya kiṅkaraṇīyatāyai utsuko bhavati | anityaḥ kāya iti sarvakāya doṣavaṅkaśāṭhyakuhanāṃ na karoti | anityaḥ kāya iti jīvitenāśvāsaprāpto jīvitahetor api pāpaṃ karma na karoti | anityaḥ kāya iti bhogeṣu tṛṣṇādhyavasānaṃ na karoti | sarvasvaparityāgīva bhavatīti || punar aparaṃ kulaputra bodhisatvaḥ kāye kāyānudarśanasmṛtyupasthānaṃ bhāvayan sarvasatvakāyāṃs tatra svakāyae upanibadhnāti | evaṃ cāsya bhavati | sarvasatvakāyā mayā buddhakāyapratiṣṭhānapratiṣṭhitāḥ kartavyāḥ | yathā ca tathāgatakāye nāśravas tathā svakāyadharmatāṃ pratyavekṣate | so nāśravadharmatākuśalaḥ sarvasatvakāyān api tallakṣaṇān eva prajānātīty ādi ||

[英譯] Unsubstantial is this body sprung from the parents' blood and seed, in nature impure, putrid, and ill-smelling, disturbed by passion, hatred, delusion, fear, despair, thieves, always liable to felling, falling, breaking, scattering, crumbling, full of a hundred thousand different diseases." And in the holy Ratnacuda it is said :' Impermanent indeed is this, body, abiding no long time, and death its end ; he who knows this lives not untranquil for the body's sake. He even gains vigour. He gains threefold vigour, to wit : [230] vigour of body, of enjoyment, of life. Knowing that the body is impermanent, he enters a state of slavery and pupilage to all creatures, and busies himself for their service. Knowing that the body is impermanent, he avoids doing any of the body's faults, crooked or wicked or hypocritical acts. Knowing that the body is impermanent he takes comfort by his life, but does not commit sin for life's sake. Knowing that the body is impermanent, he does not cling to enjoyments with thirst ; he becomes like one who sacrifices himself wholly. Moreover, young sir, the Bodhisatva meditating upon the body attaches the bodies of all to his own, and thus he thinks : ' The bodies of all creatures must be established by me in the establishment of the Buddha-body ; and as the Tathagata's body is incorruptible, 1 just so he regards the nature of his own body. He being acquainted with the nature of the incorruptible, regards the bodies of all as of the same character.' "

[法護譯] 然此身者，唯有父母赤白和合不淨臭穢攬為自體，三毒憂惱常為賊害，是散壞法，種種百千病惱窟宅。如《寶髻經》說：是身無常而不久住，死為後際。了知此已，不應於身而生邪命，應當以身修三種淨施。何等為三？謂身淨施、壽命淨施、受用淨施。是身無常，應當往詣一切眾生所親近承事，欲何所作，或如僕使或如弟子，離諸諂誑身過失等。是身無常，唯出入息為壽命因，寧造罪惡。是身無常，應於愛樂受用不生耽著，一切當捨。復次善男子！菩薩以身觀身念處，應觀自身及一切眾生身等同佛身，威神加持得離纏縛。然觀自身及一切眾生身，與如來身無漏法性彼相無異故，應如是知。

[參考] 大寶積經卷第一百一十七，西晉三藏竺法護譯，寶髻菩薩會第四十七之一

佛告寶髻：何謂菩薩佛道品法清淨之行？自觀其身知本無身是為意止，則以二事而立其志。何謂為二？一曰察於荒穢，二曰觀清淨行。何謂荒穢？此身無常積滿不淨，是身薄力劣而無勢，是身化立如傾危屋。何謂觀淨？吾當以此不淨之身精勤解空，得如來身法身。法身巍巍德身無限，為諸眾生示現色像悅可一切。是族姓子!觀身二事以立其意。又族姓子!菩薩觀身了無身已，得淨二法。何謂為二？一見無常，二察有常。是身無常不得久立，老病俱合會當歸死。已達此義，不用身故而造邪業，以不會身則修堅要、行三堅法：一曰身要，二曰命要，三曰財要。此身無常，一切眾生以為貴重，何所益乎？當行愍傷。何謂身要？身不犯惡，謙卑恭順稽首博智。何謂命要？歸命三寶，奉修十德六度四等。何謂財要？捐已布施給諸貧乏。身非我有，口之所言皆多有失，從致諛諂麁辭不正。用是之故，悉棄此行不復為非。已見無身不保壽命，假使被害不犯惡事。曉身非常為分離法，不犯非宜，一切所有施無所貪。已解無身，所獲善德功勳顯著不可稱限。何謂有常？設使觀身了無身者，以時攝取心所了慧，勸一切智不違佛教，不失法言不壞聖眾，勸化群黎執御人民，是謂有常。所以言常，不可盡故。所言無盡，謂無為也。與道合同，無終無始玄妙永存，此謂無為。其無為者乃為常耳。菩薩在彼，以諸德本觀諸通慧至於無為，是謂有常。所以言常，以空無相無願之故。修菩薩道常奉空行，觀於無相不著無願，普具一切精進之行，是謂有常。所言常者謂如虛空。菩薩等心如空無異無有思想，如是行者乃為菩薩是謂有常無上正真。佛告族姓子：菩薩觀身了本無身，則曰意止。一切人身皆悉本空，以解身空意無所著，觀眾生身立在佛身。當作是觀，若如來身無有諸漏，吾身亦然。察於諸法，奉行道義不失佛教。得無漏身而觀眾生分別諸相，以無漏身無漏清淨本際亦淨。如其德本興立諸行，勸助德本亦無諸漏，以能逮成無漏法者能住諸漏。

3. vīradattaparipṛcchāyām apy uktam | yad utāyaṃ kāyo 'nupūrvasamudāgato 'nupūrvavināśo paramāṇusaṃcayaḥ śuṣira unnāmāvanāmau navavraṇamukharomakūpasrāvī valmīkavadāsīviṣanivāsaḥ [doubtful] | ajātaśatruḥ | markaṭavan mitradrohī | kumitravad visaṃvādanātmakaḥ | phenapiṇḍavat prakṛtidurbalaḥ | udakabudbudavad utpannabhagnavilīnaḥ | marīcivad vipralambhātmakaḥ | kadalīvan nibhujyamānāsārakaḥ | māyāvad vañcanātmakaḥ | rājavad ājñābahulaḥ | śatruvad avatāraprekṣī | coravad aviśvasanīyaḥ | vadhyaghātakavad annanuvītaḥ | amitravad ahitaiṣī | vadhakavat prajñājīvitāntarāyakaraḥ | śūnyagrāmavad ātmavirahitaḥ | kulālabhāṇḍavad bhedanaparyantaḥ | mūtoḍīvan nānāśuciparipūrṇaḥ | medakasthālīvad aśucisrāvī || pe || vraṇavad ghaṭṭanāsahiṣṇuḥ | śalyavat tudanātmakaḥ | jīrṇagṛhavat pratisaṃskāradhāryaḥ | jīrṇayānapātravat pratisaṃskāravāhyaḥ | āmakumbhavad yatnānupālyaḥ || pe || nadītaṭavṛkṣavac calācalaḥ | mahānadīsrotovan maraṇasamudraparyavasānaḥ | āgantukāgāravat sarvaduṣkhanivāsaḥ | anāthaśālāvad aparigṛhītaḥ | cārakapālavad utkocasādhyaḥ || pe || bāladārakavat satataparipālyaḥ ||

[英譯] And as it is said in the Viradatta-pariprccha : "To wit : this body grows by regular stages and decays by regular stages, an upheaping of infinitesimal atoms, hollow inside, flexible, distilling through the nine crevices and the hair-holes, as an anthill in which serpents dwell, like the ape of Ajatasatru, treacherous to his friends, like a bad friend naturally false, like a clot of foam naturally weak, like a bubble of water arising, bursting, melting, naturally deceitful like a mirage, like a plantain tree sapless when it is broken, 3 unreal by nature like illusion, imperious like a king, seeking opportunities like an enemy, like a thief not to be trusted, like an executioner void of feeling, eager for mischief like a foe, like a murderer attacking the life of wisdom, [231] without personality like an empty village, like a potter's vessel lasting until it breaks, like a bag full of all sorts of dirt, running with impurity like a dish of malt, . . . like a wound not able to endure a touch, piercing like a thorn, like an old house to be propped up by repairs, like an old boat to be patched up, like a jar of unburnt clay that needs careful keeping, . . . ever unstable like a tree on a river-bank, like the stream of a great river ending in the ocean of death, like a great house full of all unhappiness, like a poorhouse for the destitute not fenced about, open to bribes like a jailor, . . . like a young child always to be watched."

[法護譯] 又《無畏授所問經》說：謂我此身非先所集，漸次散壞，譬若微塵。九竅流溢如瘡疱門。又諸毛孔有嚩羅弭迦，猶如毒蛇依止而住。身如聚沫體性怯弱，如水上泡暫生即滅，亦如陽焰本無有體。身如芭蕉中無有實，身如幻事為他教勅，身如惡友多諸諍訟，是身如猴性唯輕躁，是身如讎常伺其短，是身如賊機巧貪取，是身如囚常被縛戮，是身如冤不可愛樂，亦如魁膾能斷其命。又復此身如空聚落中無有我，如陶家輪無暫停止，如滓穢瓶不淨充滿。身如癰疽挃唯痛楚，身如朽宅不久遷壞，身如漏舡無堪濟渡，身如坏器漸當沮壞。又復此身如河岸樹，必為駃流之所漂動。身如旅泊多諸艱苦，身如邸舍妄執主宰，如伺盜者常生暴惡，乃至是身如癡小兒要當守護。

[參考]大寶積經卷第九十六，大唐三藏法師菩提流志奉 詔譯，勤授長者會第二十八

時諸長者復白佛言：世尊！我等於身及彼妻子一切財寶資生之具，心常愛惜。世尊！菩薩摩訶薩云何觀察，於身命財能無貪悋？爾時世尊告長者言：善男子！菩薩摩訶薩於阿耨多羅三藐三菩提勝志樂者，應觀此身無量過患，微塵積集生住異滅，念念遷流九漏瘡門，猶如毒蛇所住窟穴，其中無主如空聚落，畢竟破壞如坏瓦瓶，惡露盈溢猶如穢器，受諸不淨猶如圊廁，不可觸動猶如惡瘡，貪美為患如雜毒食，不識恩德如未生怨，欺誤於人如惡知識，癡愛為害如友獼猴，斷智慧命猶如殺者，奪諸善法猶如劫賊，常求人便猶如怨讎，無有慈心猶如魁膾，難可承事如暴惡人，如箭著身觸之則痛，如朽腐舍常務修治，如老弱乘難可駈策，如毒蛇篋不可附近，如逆旅館疲苦所集，如孤獨舍無所攝屬，如獄卒伺害，如王者憂國，如邊城警畏，如惡國多災，如破器難持，如祠火無厭，如陽焰虛誑，如幻化惑人，如析芭蕉中無堅實，如水聚沫不可執持，如水上泡速起速滅，如河岸樹臨危動搖，如駛河流終歸死海。復告長者：次觀此身前後因緣，初從欲愛和合而生，為長養故咽於摶食，至於生藏痰陰消之。次至黃藏將欲熟時，則變為酢。次至風藏風分汁滓，各別流行成大小便，汁變為血、血變為肉，肉處生脂、脂處為骨、骨中生髓，如是身緣前後不淨。若諸菩薩作是觀時，復應思惟，如此身者三百六十骨聚所成，如朽壞舍。諸節支持，以四細脈周匝彌布，五百分肉猶若泥塗，六脈相繫、五百筋纏、七百細脈以為編絡，十六麁脈鉤帶相連，有二肉繩長三尋半於內纏結，十六腸胃繞生熟藏，二十五氣脈猶如窓隙，一百七關穴如破碎器，八萬毛孔如亂草覆，五根七竅不淨盈滿，七重皮裹六味長養，猶如祠火吞受無厭。

4. punar āha | evaṃvidhaṃ kāyam acaukṣarāśiṃ | rūpābhimānī bahu manyate yaḥ | prajñāyamānaḥ sa hi bālabuddhiḥ viṣṭhāghaṭaṃ yāti vahan vicetāḥ ||

pūyaprakāraṃ vahate 'sya nāsā | vaktraṃ kugandhaṃ vahate sadā ca | cikkās tathākṣṇoḥ krimivac ca jantoḥ | kas tatra rāgo bahumānatā vā ||

aṅgāram ādāya yathā hi bālo | ghṛṣyed ayaṃ yāsyati śuklabhāvam | yāti kṣayaṃ naiva tu śuklabhāvaṃ bālasya buddhir vitathābhimānā ||

evaṃ hi yaḥ caukṣamatir manuṣyaḥ caukṣaṃ kariṣye 'ham idaṃ śarīram | sūdvartitaṃ tīrthaśatābhiṣiktaṃ yāti kṣayaṃ mṛtyuvaśād acaukṣam ||

tathā prabhaṅguraḥ | prasravan bodhisatvena kāyaḥ pratyavekṣitavyo nava vraṇamukhair yāvat | āvāso bodhisatvena kāyaḥ pratyavekṣitavyaḥ | aśītikrimikulasahasrāṇām || pe ||

parabhojano bodhisatvena kāyaḥ pratyavekṣitavyaḥ | vṛkaśṛgālaśvapiśitāśināṃ | yantropamo bodhisatvena kāyaḥ pratyavekṣitavyaḥ | asthisnāyuyantrasaṃghātavinibaddhaḥ | asvādhīno bodhisatvena kāyaḥ pratyavekṣitavyaḥ annapānasaṃbhūta iti vistaraḥ ||

[英譯] Again he says : " He who is proud of beauty, and thinks much of this body, this heap of impurities, he is seen to be foolish of wit : he goes carrying a pot of excrement all unknowing. His nose carries a sort of pus, he always wears a stinking garment, there is gum like worms in the eyes of a man ; what passion can be felt for this, or what pride ? As a child takes a live coal and thinks, Let it be rubbed and it will grow bright ; but it goes out instead of growing bright, since the child's idea is wrong : so when a clean-minded man thinks he will cleanse this body, though well perfumed and sprinkled with a hundred sacred waters, it is destroyed, impure from the power of death. '' [232] Thus comes dissolution. The Bodhisatva must regard the body as just running from the nine apertures. He must regard the body as a dwelling-place for eighty thousand broods of worms. . . . The Bodhisatva must regard the body as the food of others, of wolves, jackals, horses, flesh-eating demons ; as an excellent machine, a collection of tools fastened together by bones and sinews ; as not independent, but composed of food and drink."

[法護譯] 彼經復說：如是種種不淨之身，由我慢愚癡妄為光潔。智者所觀猶如穢瓶，眼鼻口等眵涕流出，云何於此多生貪慢？又彼偈云：

如愚癡童子，洗炭欲令白，設盡此生中，求白不可得。

亦如無智人，洗身欲令潔，屢加於澡沐，至死不能淨。

菩薩觀於身，九竅瘡疱門，八十千戶虫，依身而所住。

菩薩觀於身，如刻木眾像，筋骨假連持，應知無主宰。

菩薩觀於身，或受他飲食，應知同狐狼，來食自身肉。

[參考]大寶積經卷第九十六，大唐三藏法師菩提流志奉 詔譯，勤授長者會第二十八

如是之身，一切臭穢自性潰爛，誰當於此愛重憍慢？唯應觀察，如借他器、猶車運載、但為養育，至菩提故。爾時世尊而說偈言：

是身眾穢器，猶如貯糞瓶，凡夫無智慧，恃色生憍慢。

鼻中洟恒流，口氣常臭穢，眼眵蟲遍身，誰當生淨想？

如人執持炭，磨瑩欲令白，假使至盡時，體色終無變。

設欲淨其身，傾河以自洗，身盡莫能淨，其事亦如是。

5. tatraiva jñeyaṃ | vedanā smṛtyupasthānaṃ tu yathā tāvad āryaratnacūḍasūtre | iha kulaputra bodhisatvo vedanāsu vedanānupaśyanāsmṛtyupasthānaṃ bhāvayan veditasukhāśriteṣu satveṣu mahākaruṇāṃ pratilabhate | evaṃ ca pratisaṃśikṣate | tat sukhaṃ yatra veditaṃ nāsti sa sarvasatvaveditaprahāṇāya vedanāsu vedanāsmṛtyupasthānaṃ bhāvayati | veditanirodhāya ca satvānāṃ saṃnāhaṃ saṃnahyati | ātmanā ca veditanirodhaṃ nārpayati | sa yāṃ kāṃcid vedanāṃ vedayate tāṃ sarvāṃ mahākaruṇāparigṛhītāṃ vedayate | sa yadā sukhāṃ vedanāṃ vedayate tadā rāgacariteṣu satveṣu mahākaruṇāṃ pratilabhate ātmanaś ca rāgānuśayaṃ pratijahāti | yadā duṣkhāṃ vedanāṃ vedayate tadā dveṣacariteṣu satveṣu mahākaruṇāṃ pratilabhate ātmanaś ca doṣānuśayaṃ prajahāti | yadāduṣkhāsukhāṃ vedanāṃ mohacariteṣu satyeṣu mahākaruṇāṃ pratilabhate | ātmanaś ca mohānuśayaṃ prajahāti | sa sukhāyāṃ vedanāyāṃ nānunīyate | anunayasamudghātaṃ cārjayati | duṣkhāyāṃ vedanāyāṃ na pratihanyate pratighasamudghātaṃ cārjayati | aduṣkhāsukhāyāṃ vedanāyāṃ nāvidyāgato bhavati | avidyāsamudghātaṃ cārjayati | sa yāṃ kāñcid vedanāṃ vetti sarvāṃ tām anityaveditāṃ vetti | sarvāṃ tāṃ duṣkhaveditāṃ vetti | annātmaveditāṃ vetti | sa sukhāyāṃ vedanāyām anityavedito bhavati | duṣkhāyāṃ vedanāyāṃ śalyavedito bhavati | aduṣkhāsukhāyāṃ vedanāyāṃ śāntivedito bhavati | iti hi yat sukhaṃ tad anityaṃ yad duṣkhaṃ sukham eva tat | yad aduṣkhāsukhaṃ tad annātmakam ity ādi ||

[英譯] That is the substance of the matter which is developed in that book. Feeling is a subject of intent contemplation, just as it is said in the holy Ratnacuda Sutra : " Here, young sir, the Bodhisatva, using the intent contemplation which realises the nature of feeling, conceives great compassion for beings who are attached to the pleasures of feeling. Thus he schools himself : That is happiness where is no feeling ; and so he develops the intent meditation upon feelings in order to annul the feelings of all creatures ; and he girds up his loins for the restraint of their feelings. For himself he does not aim at the destruction of feelings. Whatever feeling he has, it is permeated with great compassion. When he feels a pleasant feeling, he conceives great pity for all beings who indulge passion, and rejects all inclination to passion in himself. When he has an unpleasant feeling he conceives great pity for all beings who indulge hatred, and rejects all inclination to hatred in himself. When his feeling is neither pleasant nor unpleasant, he conceives great pity for all beings who are subject to delusion, and rejects any inclination to delusion in himself. In pleasant feeling he is not gratified ; he puts gratification away from him. In unpleasant feeling he is not displeased ; [233] he puts displeasure away from him. In indifferent feeling he is not a prey to ignorance ; he puts ignorance away from him. Whatever feeling he has, he understands that it is impermanent. If it be unpleasant feeling, he knows it is not himself. In pleasant feeling he knows it is impermanent ; in unpleasant feeling he knows that it is a thorn ; in feelings indifferent he is calm. Thus what is pleasant is impermanent, what is painful is as pleasant, what is indifferent is unsubstantial," and so forth.

[法護譯] 論曰：由飲食資助成廣大行，如是處處應當了知。受念處者，如《寶髻經》說：善男子！菩薩以受觀受念處了知眾生，依止大悲得如是樂。若一切眾生無有解脫，應當修習以受觀受念處，我當被大悲甲攝受調伏一切眾生，悉以彼樂滅除眾苦。我以大悲令貪行眾生了知樂受離於貪染，我以大悲令瞋行眾生了知苦受離諸過失，我以大悲令癡行眾生了知不苦不樂受捨俱生癡。又彼樂受不壞苦受、不減不苦不樂受。離於對治則無無明，若無無明彼何名受？云何了知一切無常及無我等？然此樂受即無常性，苦受即逼迫性，不苦不樂受即寂靜性，由此了知若樂若苦無常無我等。

[參考] 大寶積經卷第一百一十七，西晉三藏竺法護譯，寶髻菩薩會第四十七之一

佛告族姓子：何謂菩薩痛痒意止？謂觀痛痒本無痛痒，乃為意止。覩諸苦痛，皆見眾生諸在患難，為之雨淚逮成大哀。作是惟念：眾人在惱，若得安者乃無痛痒。則為斷除一切危害。乃致觀痛知本無痛，意止所行已滅痛痒，為諸群生被大德鎧，先自消身非法之行，亦不想念滅已痛痒。若有遭痛，普為一切執御大哀，為示永安長消眾患。為貪欲人興發大哀，先除己貪不為欲縛，設身遇苦不以為難。為瞋恚人興發大哀斷己恚結，彼則觀見不苦不樂之痛痒也。為愚行人興發大哀滅已癡縛，彼觀痛樂則無所著，消壞諸結而自由安。若得苦痛不以憂慼，捨諸有為，則能遵修令無苦樂以壞愚癡。若遇樂痛無所積聚，若遭眾患了身非常，觀苦痛痒察痛無我。彼觀樂痛修行安隱，其觀苦痛則為瘡病，以是之故名曰不樂不苦。設使觀見諸所有安皆歸無常。其有眾苦，計於苦者不苦不樂，則亦無我。菩薩若見諸安樂事，明識一切本則無安，是觀痛痒。知痛無本適起尋滅，曉了諸法不得久存，察於萬物焰生忽沒，視一切法所生如影，從何所來而尋散滅？觀諸法本如瞻手掌，從何所來去至何所？即便了之，無所從來去無所至。以觀諸法不以為患，普見一切篤信休息，因此成道。以成於道，亦無所得不復退還。所以者何？以能逮見一切眾人根本所興則求滅盡，不為己身而求滅也。是族姓子!菩薩大士善權方便，執御大哀觀於痛痒，了本無痛意止之行。消諸所見，明識於此，不以遇於三界諸痛滅取證際也。彼於眾痛觀佛歎本，曉了諸痛寂默恬澹，本無所有亦無遭患永無遭患。諸法皆空離於吾我，徒見合會依於因緣，悉無有主亦無吾我，捨諸所見無所長育。彼觀如是則真諦見。因緣所合皆不可得，已不可得便作是察如因緣空，從是興立諸法亦空。已達空義，乃為觀痛本無痛痒，為意止也。所謂寂寞，身澹怕故，選擇諸義道聖慧，是族姓子!菩薩觀身痛痒了本無痛意止淨行。

6. āryākṣayamatisūtre 'py uktaṃ | duṣkhayā vedanayā spṛṣṭaḥ sarvapāpākṣaṇopapanneṣu satveṣu mahākaruṇām utpādayati || pe || api tu khalu punar abhiniveśo vedanā parigraho vedanopādānaṃ vedanopalambho vedanā viparyāso vedanā vikalpo vedanety ādi ||

[英譯] And in the holy Akshayamati Sutra it is said : " Touched by painful feeling, he conceives great pity for all beings who are in any of the misfortunes of sin. . . . Thus moreover feeling is infatuation, feeling is acquisition, feeling is attachment, feeling is obtaining, feeling is error, feeling is wrong imagination," and so forth.

[法護譯] 又《無盡意經》云：若受苦時，當念一切惡道眾生起大悲心，攝除於瞋、離於顛倒分別受等。

[參考] 大方等大集經卷第三十，宋涼州沙門智嚴共寶雲譯，無盡意菩薩品第十二之四

云何菩薩觀受修受行？菩薩如是思惟諸受一切皆苦，善分別受，智慧籌量知受寂滅。若受樂時不貪所欲；若受苦時觀三惡道，起大悲心不生瞋恚；若受不苦不樂時，不起愚癡。是菩薩正念受處，如其所受，若苦、若樂、不苦不樂，於是諸受知出知修，觀諸眾生受寂滅莊嚴，是諸眾生於諸受中不知出修。若受樂時生於貪著，若受苦時便生瞋恚，若受不苦不樂時便生愚癡。我今要當進修智慧，除一切受發諸善根，起大悲心攝取智慧，亦為眾生除斷諸受而為說法，未解受者受苦，解受者受樂。云何解受者？所謂無受者，無我人、眾生、壽命、養育、士夫。除攝取受者，攝者、受取者、受受者、受有者、受顛倒者、受分別者、受諸見者、受眼相者、受耳鼻舌身意相者、受色相者、受聲香味觸法相者，受眼緣色生觸。受苦受樂受不苦不樂，受耳聲鼻香舌味身觸心緣法生觸，受苦受樂受不苦不樂，是名為受。

7.dharmasaṃgītisūtre 'py uktaṃ || vedanānubhavaḥ proktaḥ | kenāsāv anubhūyate | vedako vedanād anyaḥ pṛthagbhūto na vidyate || evaṃ smṛtir upastheyā vedanāyāṃ vicakṣaṇaiḥ | yathā bodhis tathā hy eṣā śāntā śuddhā prabhāsvarā ||

[英譯] In the Dharmasamgiti Sutra also it is said : " Sensation has been defined as experience ; but by whom is that sensation felt ? There is no experience other than sensation. Thus the intelligence and memory must be applied to sensation. As wisdom, so this sensation is calm, pure, bright."

[法護譯] 又《法集經》偈云：

說受為領納，領納復為誰？受者離於受，差別不可得。

智者觀於受，住如是念處，彼相如菩提，光明遍寂靜。

[參考]佛說法集經卷第四，元魏天竺三藏菩提流支譯

說受名為受，彼受誰能受？受者離於受，差別不可得。

智者如是念，彼智者觀受，其相如菩提，寂滅清淨明。

8.etat samāsato vedanāsmṛtyupasthānam || cittasmṛtyupasthānaṃ tu yathāryaratnakūṭe | sa evaṃ cittaṃ parigaveṣate | katarat tu cittaṃ | rajyati vā duṣyati vā muhyati vā | kim atītam annāgataṃ pratyutpannaṃ veti | tatra yad atītaṃ tat kṣīṇaṃ | yad annāgataṃ tad asaṃprāptaṃ | pratyutpannasya sthitir nāsti | cittaṃ hi kāśyapa nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyate | cittaṃ hi kāśyapārūpam anidarśanam apratigham avijñaptikam apratiṣṭham aniketaṃ | cittaṃ hi kāśyapa sarvabuddhair na dṛṣṭaṃ | na paśyanti na drakṣyanti yat sarvabuddhair na dṛṣṭaṃ |na paśyanti na drakṣyanti | kīdṛśas tasya pracāro draṣṭavyaḥ | anyatra vitathapatitayā saṃjñayā dharmāḥ pravartante | cittaṃ hi kāśyapa māyāsadṛśam abhūtaparikalpanayā vividhām upapattiṃ parigṛhṇāti || pe ||cittaṃ hi kāśyapa nadīsrotaḥsadṛśam annavasthitam utpannabhagnavilīnaṃ | cittaṃ hi kāśyapa dīpārcciḥsadṛśaṃ hetupratyayatayā pravartate | cittaṃ hi kāśyapa vidyutsadṛśaṃ kṣaṇabhaṅgānavasthitam | cittaṃ hi kāśyapākāśasadṛśam āgantukaiḥ kleśair upakliśyate | pe || cittaṃ hi kāśyapa pāpamitrasadṛśaṃ sarvaduṣkhasaṃjananatayā | pe | cittaṃ hi kāśyapa matsyabaḍiśasadṛśaṃ duṣkhe sukhasaṃjñayā | tathā nīlamakṣikāsadṛśam aśucau śucisaṃjñayā | cittaṃ hi kāśyapa pratyarthikasadṛśaṃ vividhakāraṇākaraṇatayā | cittaṃ hi ojohārayakṣasadṛśaṃ sadā vivaragaveṣaṇatayā | evaṃ corasadṛśaṃ sarvakuśalamūlamuṣaṇatayā | cittaṃ hi kāśyapa rūpārāmaṃ pataṅganetrasadṛśaṃ | cittaṃ hi kāśyapa śabdārāmaṃ saṃgrāmabherīsadṛśaṃ | cittaṃ hi kāśyapa gandhārāmaṃ varāha ivāśucimadhye | cittaṃ hi kāśyapa rasārāmaṃ rathāvaśeṣabhoktṛceṭīsadṛśaṃ | cittaṃ hi kāśyapa sparśārāmaṃ makṣikeva tailapātre | cittaṃ hi kāśyapa parigaveṣyamāṇaṃ na labhyate | yan na labhyate tan nopalabhyate | yan nopalabhyate tan naivātītaṃ nānnāgataṃ na pratyutpannaṃ | yan naivātītaṃ nānnāgataṃ na pratyutpannaṃ tat tryadhvasamatikrāntaṃ | yat tryadhvasamatikrāntaṃ tan nevāsti na nāstīty ādi ||

[英譯] That briefly is the intent contemplation of feeling. But the intent contemplation of thought is as set forth in the holy Ratnacuda. " Thus he inquires into his thought. But what thought ? Thought is glad or sorry or deluded. What about past, present, or future ? Now what is past [234] is exhausted ; what is future is not yet come ; the present cannot stand still. Thought, Kasyapa, is to be found inside, not outside, not between the two. Thought, Kasyapa, is formless, unseen, not solid, unknowable, unstable, homeless. Thought, Kasyapa, was never seen by any of the Buddhas. They do not see it, they will not see it ; and what has never been seen by the Buddhas, what they do not see and will never see, what kind of a process can that have, unless things exist by a false conception ? Thought, Kasyapa, is like illusion, and by forming what is not comprehends all sorts of events. . . . Thought, Kasyapa, is like the stream of a river, unsettled, breaking and dissolving as soon as it is produced. Thought, Kasyapa, is hke the light of a lamp, and is due to causes and secondary causes. Thought, Kasyapa, is like lightning, cut off in a moment and not abiding. Thought, Kasyapa, is like space, disturbed by any chance passions. . . . Thought, Kasyapa, is like the bad friend because it produces all miseries. . . . Thought, Kasyapa, is like a fish-hook, having the look of pleasantness in unpleasantness. So it is like a blue-bottle fly, because it has the look of purity in impurity. Thought, Kasyapa, is like an enemy, because it causes many tortures. Thought, Kasyapa, is like a strength-sucking goblin, because it always searches for a weak point. It is also like a thief, because it steals all the root of good. Thought, Kasyapa, delights in form like a fly's eye. Thought, Kasyapa,. delights in sound like a battle-drum. Thought, Kasyapa, delights in smell like a pig in the dirt. Thought, Kasyapa, delights in taste like a maid that enjoys the leavings of food. Thought, Kasyapa, delights in touch, like a fly in a dish of oil. And thought, Kasyapa, being sought all around is not found : what is not found is not gotten ; what is not gotten, is not past, present, or future ; what is not past, present, or future is beyond the three paths (heaven, earth, and the lower regions) ; what is beyond the three paths neither is nor is not.' and so forth.

[法護譯] 論曰：此略說受念處。次明心念處者，如《寶積經》說：佛言：迦葉波！謂於此心或生愛樂、或起厭患、或多封著，於彼三際云何伺察？若過去則已滅，現在不住，未來未至，非內非外亦非中間，皆不可得。又此心者不可色見，非所詮表亦非對治、非觀非照無住無著。然此心者一切如來尚無所見，餘何能觀？無別境界，唯法想轉。迦葉波！是心如幻遍計不實，由所取故種種得生。心如虛空，為諸煩惱及隨煩惱客塵所覆。心如河流生滅不住，心如燈光因緣所起，心如擊電剎那不住，心如惡友能生諸苦，心如漁師苦為樂想，心如鬼魅作諸嬈惱，心如藥叉伺噉精氣，心如狂賊壞諸善根，心如燈蛾常眄其色，心如鼙鼓唯警鬪戰，心如婢僕貪嗜殘味。是心如蠅觸羶膩器，是心如猪於不淨中謂為香潔。佛言：迦葉波！求是心者了不可得，由不可得故無所得。於過現未來皆不可得，則能超越三世有非有等。

[參考] 大寶積經卷第一百一十二，失譯附秦錄勘同編入，普明菩薩會第四十三

菩薩如是求心，何等是心？若貪欲耶？若瞋恚耶？若愚癡耶？若過去未來現在耶？若心過去即是盡滅，若心未來未生未至，若心現在則無有住。是心非內非外亦非中間，是心無色、無形無對、無識無知、無住無處。如是心者，十方三世一切諸佛，不已見不今見不當見。若一切佛過去來今而所不見，云何當有？但以顛倒想故，心生諸法種種差別。是心如幻，以憶想分別故，起種種業受種種身。又大迦葉！心去如風，不可捉故。心如流水，生滅不住故。心如燈焰，眾緣有故。是心如電，念念滅故。心如虛空，客塵污故。心如獼猴，貪六欲故。心如畫師，能起種種業因緣故。心不一定，隨逐種種諸煩惱故。心如大王，一切諸法增上主故。心常獨行無二無伴，無有二心能一時故。心如怨家，能與一切諸苦惱故。心如狂象，蹈諸土舍能壞一切諸善根故。心如吞鈎，苦中生樂想故。是心如夢，於無我中生我想故。心如蒼蠅，於不淨中起淨想故。心如惡賊，能與種種考掠苦故。心如惡鬼，求人便故。心常高下，貪恚所壞故。心如盜賊，劫一切善根故。心常貪色，如蛾投火。心常貪聲，如軍久行樂勝鼓音。心常貪香，如猪憙樂不淨中臥。心常貪味，如小女人樂著美食。心常貪觸，如蠅著油。如是迦葉！求是心相而不可得。若不可得則非過去未來現在，若非過去未來現在則出三世，若出三世非有非無，若非有非無即是不起，若不起者即是無性，若無性者即是無生，若無生者即是無滅，若無滅者則無所離，若無所離者則無來無去無退無生，若無來無去無退無生則無行業，若無行業則是無為，若無為者則是一切諸聖根本，是中無有持戒亦無破戒。若無持戒無破戒者是則無行亦無非行，若無有行無非行者是則無心無心數法，若無有心心數法者則無有業亦無業報，若無有業無業報者則無苦樂，若無苦樂即是聖性。是中無業無起業者，無有身業亦無口業亦無意業。是中無有上中下差別，聖性平等如虛空故。是性無別，一切諸法等一味故。是性遠離，離身心相故。是性離一切法，隨順涅槃故。是性清淨，遠離一切煩惱垢故。是性無我，離我我所故。是性無高下，從平等生故。是性真諦，第一義諦故。是性無盡，畢竟不生故。是性常住，諸法常如故。是性安樂，涅槃為第一故。是性清淨，離一切相故。是性無我，求我不可得故。是性真淨，從本已來畢竟淨故。

9. āryaratnacūḍasūtre 'py āha | sa cittaṃ parigaveṣamāṇo nādhyātmaṃ cittaṃ samanupaśyati | na bahirdhā cittaṃ samanupaśyati |na skandheṣu cittaṃ samanupaśyati | na dhātuṣu cittaṃ samanupaśyati | nāyataneṣu cittaṃ samanupaśyati | sa cittam asamanupaśyaṃś cittadhārāṃ paryeṣate | kutaḥ cittasyotpattir iti | tasyaivaṃ bhavati ālambane sati cittam utpadyate | tat kim anyad ālambanam | atha yad evālambanaṃ tad eva cittaṃ | yadi tāvad anyad ālambanam anyac cittaṃ | tad dvicittatā bhaviṣyati | atha yad evālambanaṃ tad eva cittaṃ | tat kathaṃ cittaṃ cittaṃ samanupaśyati | na hi cittaṃ cittaṃ samanupaśyati | tad yathā na tayaivāsidhārayā saivāsidhārā śakyate chettum | na tenaivāṅgulyagreṇa tad evāṅgulyagraṃ spraṣṭuṃ śakyate | naiva cittena tad eva cittaṃ śakyate draṣṭum || pe || punar aparaṃ kulaputra yad upadrutapradrutānavasthitapracārasya vānaramārutasadṛśasya | pe | dūraṃgamacāriṇo 'śarīrasya laghuparivartino viṣayalolasya ṣaḍāyatanagocarasyāparāparasaṃprayuktasya cittasyāvasthānām ekāgratāśaraṇam aviśaraṇaṃ śamathaikāgratāvikṣepa ity ucyate cittasya smṛtir iti ||

[英譯] [235] Again, it is said in the holy Ratnacuda Sutra. " Examining thought he does not see it as internal, he sees it not outside him, nor in the conformations, nor in the elements, nor in the organs of sense. Not seeing thought, he follows the course of thought, asking, Whence does thought arise ? ' He thinks, ' When there is an object thought arises. Then what else can be its object ? Thus the object is the thought. Only if the object is different the thought is different ; then there will be a double thought. So the object is the thought. Then how does thought see thought ? Thought does not see thought. As the same sword-blade cannot cut the same sword-blade, as the same fingertip cannot touch the same fingertip, so that the same thought cannot see the same thought. . . . Moreover, young sir, thought moves to and fro, never abiding, like a monkey or like the wind ... it goes far away, bodiless, lightly turning, sensual, moving amid the six objects of sense, linked to one thing after another ; such is thought : its stability, its intentness, its immobility, its being fixed upon tranquillity, its concentration, this is what is called the stability of thought."

[法護譯] 又《寶髻經》云：然此心者非外所有故不可見，於蘊處界亦不可見。如是尋求不可見者，由何所緣數數得起？謂彼彼心緣如是事。云何說為心不可見？應知是心如利劍刃，何能自斷？又復此心亦如指端，指豈能說？心不可見亦復如是。乃至如人遠行，其身輕轉迅疾如風，所至境界無能障礙。善男子！若人於此六處境界自他繫屬，心無愛著身不散亂，則於奢摩他心一境性得無障礙。是為心念處。

[參考] 大寶積經卷第一百一十七，西晉三藏竺法護譯，寶髻菩薩會第四十七之一

佛告族姓子：菩薩觀心了本無心為意止行，立於道心以得立心，以己意慧求其心本，不見內心不見外心不住內外。察其心本不見五陰，無諸種無諸入，其心寂定。求其持處從何所起？則更思惟心從緣起。尋復思惟其心為異，因緣異乎？即復自了。設因緣異其心異者，則有二心。設使因緣是心、心是因緣，以是之故心不見心。計於心者非不見心，猶如虛偽，無實諸塵住於虛空。利刀傷指本時為瘡，指瘡已差無所患苦。如是族姓子!心亦如是，由是之故心不見心。心所見者則無所見，應觀如是心所住處，亦不起罪不見斷滅，不念常存亦無有身。身如牆壁，因緣不亂不離愍傷，亦不有是亦不有異，是為心也。持心如是。心動為法，心無所住亦無所行，心不可見心相自然。作是曉了，所見若茲不離所見，其心寂然明識無本，是為菩薩觀心無心為意止也。又族姓子！設心不起而不可見，則無有想無應不應，亦無輕慢則不放逸，是為觀心知本無心為意止也。又如心無色，其因緣合及與辯才亦復如是。德本無色，如心無為德亦無色，所勸道心亦復無色。設使道心及與勸助無有形色，道亦如是悉無所有，是故言曰如其心者行亦如之。計若勸助道心亦如，如其道心人心本淨亦復如是。道心本淨，一切諸法亦復如斯。如此心者曉了普入，是為菩薩觀心無心為意止也。眾患所惱未曾停住，猶如獼猴及河駛水，亦若油燈光曜所出忽然遠遊，無有身形而易退轉，貪悋諸界六情之患以為屋宅，須臾變異各隨所應。心無有處而獨遊行，無有堅要亦無不要寂然獨觀，是謂觀心無心意止清淨。心所入慧心之法界，慧心所住其明本淨鮮潔無穢。知心真諦心了現在，目之所見心法平等，慧亦如心心等三世，已能平等便知真正，心慧自然無能護持觀不可見，是謂觀心無心為意止也。計其本淨則為自然，心亦本淨了眾生心，以心淨故開化人民為其說法，以能解知己心自然，一切眾生亦復自然。若能分別心如是者，見其心相而為說法。如心相自然，眾生心相自然如此，若能達斯相者，為其說法己心則空，眾生之心亦復為空。已解此空為其說法，等御己心。若能等御而為說法己身則等，已等己心則等眾生，已等眾生則等諸法，已等諸法則等諸佛。曉此真諦，不令其心離於貪欲不處於欲。心已止者，則入法界趣於自然，心無所住於法無動。是謂菩薩觀心無心意止清淨。

10. āryākṣayamatisūtre 'py uktaṃ |viṭhapanāyāṃ mayā yogaḥ karaṇīyaḥ | iyaṃ ca cittadharmatā na vihātavyā | tatra katamā cittadharmatā | katamā viṭhapanā | māyopamaṃ cittam iyam ucyate cittadharmatā | yat punaḥ sarvasvaṃ parityajya sarvabuddhakṣetrapariśuddhaye pariṇāmayatītīyam ucyate viṭhapanety ādi ||dharmasmṛtyupasthānaṃ tu || yathā tāvad atrāha | dharme dharmānudarśī viharan bodhisatvo na kañcid dharmaṃ samanupaśyati | yato na buddhadharmā yato na bodhiḥ | yato na mārgo yato na niḥsaraṇaṃ | sa sarvadharmāniḥsaraṇam iti viditvānnāvaraṇaṃ nāma mahākaruṇāsamādhiṃ samāpadyate | sa sarvadharmeṣu sarvakleśeṣu ca kṛtrimasaṃjñāṃ pratilabhate | niḥkleśā ete dharmā | naite sakleśāḥ | tat kasya hetoḥ | tathā hy ete nītārthe samavasaranti | nāsti kleśānāṃ saṃcayo | na rāśībhāvaḥ | na rāgabhāvo na dveṣabhāvo na mohabhāva | eṣām eva kleśānām avabodhād bodhiḥ | yat svabhāvāś ca kleśās tat svabhāvā bodhir ity evaṃ smṛtim upasthāpayatīti ||

[英譯] [236] Again, it is said in the holy Kshayamati Sutra : " I must make effort towards edification. The real nature of thought must not be lost sight of. What nature ? and what edification ? Thought is like illusion, such is the nature of thought ; and by edification I mean renouncing all one's possessions and directing this renunciation towards the purification of the fields of all Buddhas." Now the intent contemplation of the elements of Existence. As it is said in the same place : " The Bodhisatva who considers the elements as elements, dwelling upon them, does not see any elements from which a Buddha's element cannot come, or wisdom, or the path, or escape. He knowing that all the elements are escape, i attains to the calm of great pity unhindered. As to all elements and all passions, he takes the notion that they are not genuine. These elements are without passion, passion they have none. Why so ? There is no heaping up of passions, they are not accumulated, there is no natural lust, hate, or delusion in them. From the perception of these very passions comes wisdom. What passions are naturally, that wisdom is naturally. Such is the intent contemplation of the elements."

[法護譯] 又《無盡意經》說：以相應行修習莊嚴，於法性心而不減失。云何莊嚴？彼法性心同於幻化，謂若自捨一切所有，而能回向彼法性心，是為嚴淨諸佛剎土。法念處者亦如彼說。菩薩於法不觀法行，法無可觀故。若非佛法非菩提道，則一切法皆非出離。了知此已得大悲三摩地，於一切法非有煩惱非無煩惱，得三輪無想。所以者何？了諸法性無有二相，是諸煩惱無積聚性、無貪性、無瞋性、無癡性。若能如是悟菩提者，了煩惱性即菩提性。是為法念處。

[參考] 大方等大集經卷第三十，宋涼州沙門智嚴共寶雲譯，無盡意菩薩品第十二之四

舍利弗！云何菩薩觀法念處？常以慧眼見一切法，至坐道場未曾中失。是菩薩當觀法時，不見一法乃至微相，離空無相無願無作無生無滅無物，亦不見一法，乃至微相不入十二緣者。菩薩觀法，見諸非法無不是法。云何為法？謂無我義、無眾生義、無壽命義、無人義，是名為法。云何非法？謂我見、眾生見、壽命見、人見、斷見常見、有見無見，是名非法。復次，一切法是法，一切法是非法。何以故？觀空無相無願，是名一切法是法。我慢憍慢、我及我所攝取諸見，是名一切法非法。是菩薩觀法時，不見有法非菩提因、出世道因，是菩薩知一切法悉是出世，得無礙大悲，觀一切法煩惱結縛如幻化相，知是諸法非有煩惱非無煩惱。何以故？了諸法義無有二性，是諸煩惱無隱藏處無有聚集。若解煩惱即解菩提，如煩惱性即菩提性。是菩薩安住正念，無有一法可作分別，無諸障礙善能解了正住法性。如住法性即住眾生性，如住眾生性即住虛空性，如住虛空性即住一切法性。菩薩觀法時，依於佛法解一切法即是佛法，其心爾時不生盡智無為。雖盡而亦不盡入無生智，亦觀眾生不捨假名。

11. āryaratnacūḍe 'py uktam | iha kulaputra bodhisatvasya dharme dharmānupaśyanā smṛtyupasthānena viharata evaṃ bhavati | dharmā evotpadyamānā utpadyante | dharmā eva nirudhymānā nirudhyante || na punar atra kaścid ātmabhāve satvo vā jīvo vā jantur vā poṣo vā puruṣo vā pudgalo vā manujo vā yo jāyate vā jīryate vā cyavate votpadyate vā | eṣā dharmāṇāṃ dharmatā | yadi samudānīyante | samudāgacchanti | atha na samudānīyante na samudāgacchanti | yādṛśāḥ samudānīyante tādṛśāḥ samudāgacchanti kuśalā vākuśalā vā aniñjyā vā | nāsti dharmāṇāṃ samudānetā | na cāhetukānāṃ dharmāṇāṃ kācid utpattir ity ādi ||tatraivāha | sa kiyadgambhīrān api dharmān pratyavekṣamāṇas tāṃ sarvajñatābodhicittānusmṛtiṃ na vijahāti ||

[英譯] It is also said in the holy Ratnacuda : " Now, young sir, when the Bodhisatva contemplates the elements and dwells upon them, thus he thinks : ' Nothing but the elements arises when they arise ; when they are checked, only the elements are checked. But in them there is no substance, there is no being, or living thing, or creature, or human being, or man, or person, or member of mankind, who is born or grows old or comes to birth or arises. That is the condition of the elements. If they are brought about, they arise ; but if they are not brought about, they do not arise. Whatever kind they are when brought about, [237] of that kind they arise, good or bad or indifferent. There is none that can bring the elements about, nor can the elements arise at all without cause." In the same place he says : " Even when he considers the elements that have very little profundity he never loses remembrance of the thought of omniscient wisdom."

[法護譯] 又《寶髻經》云：善男子！菩薩以法觀法念處，若法起即生、法謝即滅。謂於法爾我、人、眾生、壽者、養者、士夫、補特伽羅、意生、儒童生老死等，若集即集行、若不集即不集行，若善不善及不動行，未有少法無其因緣而得生起。乃至於是法處深所伺察，不捨一切智菩提心故。

[參考] 大寶積經卷第一百一十七，西晉三藏竺法護譯，寶髻菩薩會第四十七之一

佛告族姓子：菩薩觀法知本無法為意止行，即自念言：法起則起、法滅則滅，計於本末亦無我身，人壽有命人與非人生老病死終沒所趣，於此諸法諸法合會。因其合會而為習俗，設無緣合則無有此，從其習樂因成緣會，則興善本及與惡本，以歸無常無有緣會，不從無習而起諸法。彼觀如是曉了諸法，見所歸趣亦無所有，空無相無願所作功德及無功德，彼諸所行如幻無常，當奉精進設興因緣。有十尊行極上無蓋，除去因緣志于大法。何謂為十？身淨無穢，諸相種好無能見頂。超度一切諸所侵枉，志性清淨具足十事。其心清淨具足正行，六十億音口之所說可悅眾生。其心淨者常懷慈仁，愍念一切無所加害。其意常定未曾有亂，辯才清淨，有所講說應于法義，辯不可盡。大慈清淨，勸化眾生一切令樂泥洹之界。大哀清淨，無央數劫不厭生死。淨十種力，曉了眾生根原所念各各不同。清淨無畏分別執御，無央數法眾生積聚，欲具諸佛不共之法。去來今慧三世無礙，諸佛法淨用能自在，歸聖慧故;是為十。彼已逮此尊妙極上無蓋大法十事之行，稱量思惟不以厭倦，積累功勳而不毀墮，無德之行慇懃精進。何謂諸法根原所來令無處所？度於所住諸宿塵勞，已曉萬物一切無常，便能興成無常三昧。得是定者無堅要想不亂三昧，從其本願示所向生，來有所入而復出生，則以班宣功德之行開化眾生。是族姓子!菩薩大士善權方便，普說經典觀於諸法，達本無法為意止也。其有致道遵修經典，若能曉了道品之法，不作眾善不見有常，亦無所著不除惡法，道心所見所在無斷，亦不計常不墮斷滅。若有菩薩棄捐見常斷滅之事，執心平等而無所住處於中間。何謂中間？不應念行，無明眾冥悉除去此，是謂中間。無有教令無可誨授，無言無說，是謂中間。取要言之，無明、行、識、名色、六入、觸、痛、愛、取、有、生、老病死憂慼之患，惱無可會皆已除盡，是謂中間。其所教者無有智慧亦無處所，是謂中間。其中間者，無有驛使亦無遣者。如是宿處計彼所有，無有教令無訓誨者，計是本末不可決了，未有所處不可捉持則無所著，寂寞澹怕忽然已滅，是謂中間。譬族姓子！呼響所出無有處所，其趣親近音生於對，若見諦者墮於真偽，是為中間。無言無說，彼則無見亦無所處。如是族姓子！所因興發識色之事及所教令，所因合成從二緣對，其中間者無教無說，是謂中間。因緣合成不用義理，其義理者則不可得，其不可得則不重來，其不重來是謂中間。又計我者則了無我滅寂於此，於我不我自然清淨，是處中間計人壽命，於人壽命而無所見清淨自然，是謂中間。於想無想而無想樂，是謂中間。所興顛倒所得之事而無所有，是為中間。虛妄愚癡至誠之教悉不可得，是謂中間。此岸彼際消化己身令無所著，有為無為不行諸習，是謂中間。蠲除生死而去泥洹悉無言教，是處中間。佛告族姓子：其觀於法了法本無為意止者，不壞法界其意自然而得意止。彼導法界曉了諸法，計其法界及與人界，於彼法界亦無所壞不毀人界，人界法界此二事者等如空界。彼以一界普見諸法，以慧眼見，則用法界觀佛所行。假使有人不選擇法彼則無見，以是之故諸法若干，見無本法不觀若干。若以觀法見本無者，不肉眼見、不天眼見、不慧眼見。所以者何？計使眼者，不受於想不肉眼見，彼眼不墮生死之行。若以天眼無所見者，不用彼眼行於放逸。若以慧眼無所見者，彼為觀法了法本無，普見諸法無有處所法無所住，已見諸法無所住者則行法意，便不違失往古所誓，是為菩薩隨諸佛教而自立意，敢可觀察深妙之法不捨道心諸通慧矣。是為族姓子菩薩大士觀本無法意止淨行。

12. āryalalitavistarasūtre 'py uktam | saṃskāra anitya adhruvā āmakumbhopamabhedanātmakāḥ | parakelikayācitopamāḥ pāṃśunagaropamatā ca kālikā ||

saṃskāra pralopa dharmime varṣakāli calitaṃ vilepanaṃ | nadikūla iva savālukaṃ pratyayādhīna svabhāvadurbalāḥ ||

saṃskāra pradīpa arcivat kṣiprotpatti nirodhadharmakāḥ | annavasthitamārutopamāḥ phenapiṇḍāvad asāradurbalāḥ ||

saṃskāra nirīha śūnyakāḥ kadalīskandhasamā nirīkṣataḥ | māyopama cittamohanā bālollāpanariktamuṣṭivat ||

hetūbhi ca pratyayebhi vā sarva saṃskāragataṃ pravartate | anyonyapratītyahetutaḥ tad idaṃ bālajano na budhyate ||

yathā muñja pratītya balbajaṃ rajju vyāyāmabalena vartitā | ghaṭiyantra sacakra vartate teṣv ekaikaśu nāsti vartanā ||

tatha sarvabhavāṅgavartanī anyonyopacayena niḥśritā | ekaikaśu teṣu vartanī pūrvāparāntato nopalabhyate ||

bījasya sato yathāṅkuro na ca yo bīja sa caiva aṅkuro | na ca anya tato na caiva tat | evam annuccheda aśāśvata dharmatā ||

saṃskāra avidyapratyayāḥ te ca saṃskāra na santi tatvataḥ | saṃskāra avidya caiva hi śūnya ete prakṛtī nirīhakāḥ ||

mudrāt pratimudra dṛśyate mudrasaṃkrānti na copalabhyate | na ca tatra na caiva sānyato evaṃ saṃskārannucchedaśāśvatāḥ ||

cakṣuś ca pratītya rūpataḥ cakṣu vijñānam ihopajāyate | na ca cakṣuṣi rūpaniśritaṃ rūpasaṃkrānti na caiva cakṣuṣi ||

nairātmyaśubhāś ca dharmime te punar ātmeti śubhāś ca kalpitāḥ | viparītam asadvikalpitaṃ cakṣuvijñāna tato upajāyate ||

vijñāna nirodhasaṃbhavaṃ vijña utpādavyayaṃ vipaśyati | akahiñci gatam annāgataṃ śūnya māyopama yogi paśyati ||

araṇiṃ yatha cottarāraṇiṃ hastavyāyāmatrayebhi saṃgatiṃ | iti pratyayato 'gni jāyate jātu kṛtukāryu laghū nirudhyate || atha paṇḍitu kaści mārgate kuta yam āgatu kutra yāti vā | vidiśo diśi sarva mārgato na gatir nāpy agatiś ca labhyate ||

skandhāyatanāni dhātavaḥ tṛṣṇa avidyā iti karmapratyayāḥ | sāmagri tu satvasūcanā sā ca paramārthatu nopalabhyate ||

kaṇṭhauṣṭha pratītya tālukaṃ jihva parivartir avarti akṣarā | na ca kaṇṭhagatā na tālukaiḥ akṣaraikaika tu nopalabhyate ||

sāmagripratītyaś ca sā vācam anubudhivaśena niścarī | manavāca adṛśyarūpiṇī bāhyato 'bhyantari nopalabhyate ||

utpādavyayaṃ vipaśyato vācarutaghoṣasvarasya paṇḍitāḥ | kṣaṇikāṃ vaśikāṃ tad īdṛśīṃ sarvavācaḥ pratiśrutakopamāḥ ||

yatha tantri pratītya dāru ca hastavyāyāmatrayebhi saṃgatim | tuṇavīṇasughoṣakādibhiḥ śabdo niścarate tadudbhavaḥ ||

atha paṇḍitu kaści mārgate kuto 'yam āgatu kutra yāti vā | vidiśo diśa sarvamārgataḥ śabdam annāgamanaṃ na labhyate ||

tatha hetubhi pratyayebhi ca sarvasaṃskāragataṃ pravartate | yogī puna bhūtadarśanāt śūnya saṃskāra nirīha paśyati ||

skandhāyatanāni dhātavaḥ śūnyādhyātmika śūnyabāhyakāḥ | satvātmaviviktanālayāḥ dharmākāśasvabhāvalakṣaṇāḥ ||

[英譯] Again, in the holy Lalitavistara Sutra : " The aggregations are impermanent, unstable, naturally brittle like an unbaked pot, like a borrowed article, like a city built in the dust, lasting for a time only. By nature those conditions are subject to destruction, plaster washed away by the rainy season, like sand on a river's bank, dependent on secondary causes, naturally weak. They are like the flame of a lamp, their nature is to be destroyed as soon as they arise, unstable as the wind, sapless and weak like a clot of foam. [238] The aggregations are without energy and void, like the stem of a plaintain tree, when one considers, like illusion, confusing the thought, like an empty fist used to coax a child. Everything that belongs to the aggregations is concerned with primary and secondary causes ; the generation of fools knows not that it is due to the interlinked chain of causation. As the grass rope arises from munja-grass by twisting, or the well-buckets are turned by a wheel, but there is no turning in them one by one ; so the turning of all the components of existence is dependent upon the combination with each other, the turning is not in each of them from before, behind, or within. As the sprout springs from the seed and yet the sprout is not the same as the seed, not other than that and not that : so their nature is not to be destroyed and not eternal. [239] The aggregations are caused by ignorance, and they do not really exist. They are the same as ignorance, they are naturally empty and without energy. From the seal one sees the impression, and no transference of the impression is perceived, the impression is not in the seal and yet the impression comes from nowhere else : so the aggregations are not permanent nor are they destroyed. Visual knowledge is produced from form by reason of the eye, but not in the eye is that which comes from form, nor is the image of the form in the eye. These conditions are unsubstantial, impure ; yet they are imagined as being substantial and pure : but the visual knowledge which is false and mistaken is born from that. The wise man sees the arising and decay of cognition, its arising and going away ; the ascetic sees that it is gone nowhere, not present, void, like illusion. [240] Like the lower and upper kindling, the combination of these with the hands forming a triad, thus from this cause fire is produced ; being produced and having done its task it is quickly destroyed. Then a wise man inquires whence it is come or whither it goes, he looks in every part or direction, but neither the going nor the coming is perceived. The causes of action are the conformations, the organs and objects of sense, the elements, thirst, ignorance ; because of the conglomeration arises the being, and this is not perceived as really existing. Dependent on throat, lip, palate, tongue, the syllables are changed and uttered ; but they are not in the throat or made by the palate, but they are not perceived in every one of these. This arises by the power of voice, mind, and intelligence in combination ; mind and voice are invisible, are not perceived without or within. Wise men perceive the arising and the dying away of voice, sound, noise, or echo, so transient and empty ; all voice is like an echo. [241] As string and wood and hand form a triad, and the sound that arises therefrom comes by the flute or lute or other instrument : then a wise man inquires whence that has come and whither it goes ; he looks in every direction, but the coming and going of the sound is not perceived. So all the aggregations come about by primary and secondary causes ; but the ascetic by perceiving their nature sees that the aggregations are void and without energy. The elements of the aggregations and the objects of sense are void within and void without, creatures separate and homeless, things whose nature is like air."

[法護譯] 如《大戲樂經》云：此有為行唯心造作，猶若坯瓶無常散壞，行如空城為雨沮壞，泥塗不堅漸當磨滅。亦如河岸積沙所成，自性怯弱為水流蕩。行如風燈生滅不住，行如聚沫不可撮持，行如芭蕉中無有實，復如空拳誑示愚騃。乃至或草葛等搓撚為繩，依瓶轆轤而能汲引，未嘗獨一有彼作用，一切有支互相依止聚集而轉，是前後際亦不可得。如人鑽火，二手與木勤劬不息火乃得生，眾緣若離火勢隨滅。於如是行印所印已，若自若他即能超越斷常等行。如智商人於諸險道，所至方隅而得通達。

[參考] 方廣大莊嚴經卷第五，中天竺國沙門地婆訶羅奉 詔譯，音樂發悟品第十三

是諸有為，皆當壞滅，如空中電，無暫停息。

亦如坏器，如假借物，如腐草牆，亦如砂岸。

依止因緣，無有堅實，如風中燈，如水聚沫，

如水上泡，猶如芭蕉，中無堅實，如幻如化。

猶如空拳，展轉相因，愚人不了，妄生計著。

譬如人功，及以麻枲，木輪和合，以成其繩。

離是和合，即不成繩，十二因緣，一一分析，

過現未來，無有體性，求不可得，亦復如是。

譬如種子，能生於牙，牙與種子，不即不離。

從於無明，能生諸行，無明與行，亦復如是。

不即不離，體性空寂，於因緣中，求不可得。

譬如印泥，泥中無印，印中無泥，要因泥印。

文像可覩，依止根境，有眼識生，三事和合。

說為能見，境不在識，識不在境，根境識中，

本無有見，分別妄計，境界相生。智者觀察。

曾無相狀，如幻夢等。譬如鑽火，木鑽人功，

三種和合，得有火生，於三法中，本無有火。

和合暫有，名曰眾生，第一義中，都不可得。

譬如咽喉，及以脣舌，擊動出聲，一一分中，

聲不可得，眾緣和合，有此聲耳。智者觀聲，

念念相續，無有實法，猶如谷響，聲不可得。

譬如箜篌，絃器及手，和合發聲，本無去來。

於諸緣中，求聲不得，離緣求聲，亦不可得。

內外諸蘊，皆悉空寂，無我無人，無壽命者。

尊於往昔，值然燈佛，已證最勝，真實妙法。

願尊於今，為眾生故，雨甘露法，使得充足。

13. lokanāthavyākaraṇe 'py uktam || śūnyā anāmakā dharmāḥ nāma kiṃ paripṛcchasi | śūnyatā na kvacid devā na nāgā nāpi rākṣasāḥ || manuṣyā vāmanuṣyā vā sarve tu eṣa vidyate | nāmnā hi nāmatā śūnyā nāmni nāma na vidyate ||anāmakāḥ sarve dharmāḥ nāmnā tu paridīpitāḥ || yo hi svabhāvo nāmno vai na sa dṛṣṭo na ca śrutaḥ | na cotpanno niruddho vā kasya nāmeha pṛcchasi || vyavahārakṛtaṃ nāma prajñaptir nāmadarśitā | ratnacitro hy ayaṃ nāmnā ratnottamapara iti ||

iti śikṣāsamuccaye smṛtyupasthānaparicchedas trayodaśaḥ ||

[英譯] It is said in the Lokanathavyakarana : " Void are the conditions and nameless : why do you ask about name ? Emptiness : nowhere are gods or nagas or rakshasas. Men or no men, all are known as that. By name is namehood, empty ; in name there is no name. Nameless are all the conditions, but illuminated by name ; but what is the nature of name has been neither seen nor heard, is neither arisen nor dis- appeared. Of what do you ask the name ? Name is a matter of habit, declarations are made by name. This one is Ratnacitra by name ; that other man is Ratnottama.'

[法護譯] 論曰：由無明愛等煩惱業緣之所招集成蘊處界，於勝義中皆不可得。

[XIV. ātmabhāvapariśuddhi]自性清淨品第十四

ātmabhāvapariśuddhiḥ paricchedaś caturdaśaḥ ||

1.uktāni smṛtyupasthānāni | evaṃ yogyacitto daśasu dikṣu śeṣasya jagato duṣkhasāgaroddharaṇābhisaṃbodhyupāyo vyomaparyantatraikālyasarvadharmavaśavartitvāyaiva tu punaḥ sarvadharmaśūnyatām avataret | evaṃ hi pudgalaśūnyatā siddhā bhavati | tataś ca chinnamūlatvāt kleśā na samudācaranti || yathoktam āryatathāgataguhyasūtre | tad yathāpi nāma śāntamate vṛkṣasya mūlachinnasya sarvaśākhā patrapalāśāḥ śuṣyanti | evam eva śāntamate satkāyadṛṣṭyupaśamāt sarvakleśā upaśāmyantīti ||

[英譯] [242] The subjects of intent meditation have been described. Thus he whose thought is fit for religious meditation, able with perfect wisdom to do away the ocean of pain for the rest of the world in the ten districts, should realize the emptiness of all elements of being so as to treat the power of all the conditions past, present, and future under the sky. Thus the emptiness of all individuality is made clear ; and by cutting them off by the root, passions do not arise. As it is said in the holy Tathagata-guhya Sutra : " Just as when a tree is cut at the root, Santamati, all the twigs and leaves wither away ; so, Santamati, all passions are extinguished by destroying the heresy of individual existence.'

[法護譯] 論曰：說念處已。次復入解補特伽羅，決定成就相應空性斷根本已，餘煩惱等不復集行。又《如來祕密經》云：佛言：寂慧！譬如有樹名鉢羅奢，若斷其根，即一切枝葉悉皆枯瘁。寂慧！此亦如是，若斷身見，即能除滅一切煩惱。

[參考]佛說如來不思議祕密大乘經卷第十二，法護等奉 詔譯，所緣品第十五之一

寂慧！譬如大樹若斷其根，即枝葉莖幹而悉枯悴。此有身見亦復如是，若近止已，諸煩惱亦止。寂慧當知，一切眾生始以不能覺了有身見故，即諸取煩惱隨逐而生。若能覺了有身見者，即諸取煩惱不復隨生亦無所害。

2. śūnyatābhāvanānuśaṃsās tv aparyantāḥ || yathā tāvac candrapradīpasūtre | so 'sau śikṣa na jātu traśatī sugatānāṃ | so 'sau śūru na jātu istriṇāṃ vaśam etī | so 'sau sāsani prīti vindate sugatānāṃ | yo 'sau dharmasvabhāva jānatī supraśāntaṃ ||

so 'sau neha cireṇa bheṣyate dvipadendraḥ | so 'sau vaidyabhiṣak bheṣyate sukhadātā | so 'sau uddhari śalya sarvaśo dukhitānāṃ |yo 'sau dharmasvabhāva jānatī supraśāntaṃ ||

so 'sau kṣāntibalena udgato naracandraḥ | so 'sau loṣṭakadaṇḍa tāḍito na ca kupyī | so 'sau chidyati aṅgam aṅgaśo na ca kṣubhyo | yo 'sau dharmasvabhāva jānatī supraśāntaṃ ||

nāsau durgatiṣū patiṣyatī anuvyañjana | nityaṃ lakṣaṇadhāri bheṣyatī abhirūpaḥ | pañcyo tasya abhijña bhāvitā ima nityaṃ | purataḥ so sugatāna sthāsyatī sa ca śūra | ity ādi ||

[英譯] The praises of realizing the Void are infinite. As in the Candrapradipa Sutra : "He that does not reject the teaching of the Sugatas, verily that hero does not fall into the power of women. [243] He gets delight in the salvation of the Sugatas who knows that the very nature of the conditions is peace.2 He will ere long be here a lord of men, he will be a healing physician, giver of happiness, he utterly draws out the arrow from those in pain, who knows in tranquillity the very nature of the conditions. He by the power of tranquillity is a man towering among men. He buffeted with sticks and clods is not angry, torn limb from limb he is not disturbed, who knows that the very nature of the conditions is peace. He will not fall into the ways of woe, he will always bear the marks and tokens of beauty. His higher knowledge will be conspicuous always ; he shall stand in the presence of the Sugatas, he is a hero."

[法護譯] 論曰：分別空性有無量行相。如《月燈經》偈云：

若人信解如來教，於佛戒學無毀犯，悉能遠離諸女人，知法自性常空寂，

拔除一切憂苦箭，或施醫藥令安穩，速得成斯二足尊，知法自性常空寂。

若於身命斷支節，杖木捶打無恚惱，忍力最上人中月，知法自性常空寂。

設百生中墮惡道，常得任持妙色相，亦復獲是五神通，而常安住諸佛所。

[參考]月燈三昧經卷第六，高齊天竺三藏那連提耶舍譯

智者無恚愛，又不起愚癡，煩惱悉微薄，知勝寂法故。

佛戒不缺犯，女色無縱逸，堅心求是定，知法離塵垢。

智慧及神足，覲佛詣多剎，總持到彼岸，以知寂定故。

速成兩足尊，為寂治煩惱，善拔惡毒箭，說無垢寂句。

若人為良醫，善知病起由，學此智決定，解脫眾生害。

學理得自在，無著堪供養，安眾無悕望，解知淨法故。

人師子忍辱，打罵無瞋恚，屠割亦不惱，能知陰空故。

忍力如須彌，都無計忍想，乃至佛不存，知有常空故。

三界無量想，三世悉了知，能顯理無量，無畏學法故。

3. bhagavatyām apy uktaṃ | punar aparaṃ śāriputra bodhisatvena mahāsatvena buddhakāyaṃ niṣpādayitukāmena dvātriṃśanmahāpuruṣalakṣaṇāny aśītiṃ cānuvyañjanāni pratilabdhukāmena sarvatra jātau jātismaratāṃ bodhicittāvipraṇāśatāṃ bodhisatvacaryāsaṃpramoṣatāṃ pratilabdhukāmena sarvapāpamitrapāpasahāyān vivarjayitukāmena sarvabuddhabodhisatvakalyāṇamitrāṇy ārāgayitukāmena sarvamāramārakāyikadevatānirjetukāmena sarvāvaraṇī yāni śodhayitukāmena sarvadharmānāvaraṇatāṃ pratilabdhukāmena prajñāpāramitāyāṃ śikṣitavyaṃ | punar aparaṃ śāriputra bodhisatvena mahāsatvena ye daśasu dikṣu buddhā bhagavantas tiṣṭhanti te me varṇaṃ bhāṣerann iti prajñāpāramitāyāṃ śikṣitavyaṃ | punar aparaṃ śāriputra bodhisatvena mahāsatvenaikacittotpādena pūrvasyāṃ diśi gaṅgānadīvālukopamān lokadhātūn samatikramitukāmena | pe | evaṃ sarvadikṣu prajñāpāramitāyāṃ śikṣitavyam ity ādy iti [doubtful] vistaraḥ ||

[英譯] And in the Bhagavati it is said : " Moreover, Sariputra, the Bodhisatva, the Great Being, who wishes to develop the Buddha-body, [244] and to acquire the 32 marks of the great man and the 80 subsidiary marks, and the remembrance of former births in every birth, and the continuance of the thought of enlightenment, and the persistence in the conduct of a Bodhisatva, who wishes to avoid all bad friends and companions, to give pleasure to all Buddhas and Bodhisatvas and good friends, to subdue all Maras and deities that' belong to Mara's troop, to clear away all mental blindness, to get rid of the obstacle caused by phenomena, must learn the perfection of wisdom. Moreover, Sariputra, the Bodhisatva, the Great Being, must learn this perfection by the wish, ' May those ten regions praise me in which the Blessed Buddhas appear.' Moreover, Sariputra, the Bodhisatva, the Great Being, absorbed in one thought, who in the eastern region desires to pass beyond the elements of the world, which are like the sands of the river Ganges for multitude, . . . and so with all ten regions, he must learn the perfection of wisdom." That is the substance of it.

[法護譯] 又《般若經》云：復次舍利子！菩薩摩訶薩欲成就佛身三十二大人相及八十種好者，於一切生中當念菩提心無令損壞，於菩薩行得無忘失，離惡知識及諸過咎，親近一切佛菩薩眾善知識等，為欲降伏諸天魔眾淨諸業障，於一切法得無障礙，當學般若波羅蜜多。復次舍利子！菩薩摩訶薩如是發一念心，悉能超越東方殑伽沙等世界，一切方所當學般若波羅蜜多。復次舍利子！菩薩摩訶薩設住十方佛剎，當學般若波羅蜜多，亦如是說。乃至廣如諸法無我，滅業障縛，則見諸法自性無滅。

4. tatra yathā nirātmānaś ca sarvadharmāḥ | karmaphalasaṃbandhāvirodhaś ca niḥsvabhāvatā ca yathādṛṣṭasarvadharmāvirodhaś ca | tathā pitṛputrasamāgame darśitam | ṣaḍdhātur ayaṃ mahārāja puruṣaḥ ṣaṭsparśāyatanaḥ | aṣṭādaśamanopavicāraḥ | ṣaḍdhātur ayaṃ mahārāja puruṣa iti | na khalu punar etad yuktaṃ | kiṃ vaitad pratītyoktaṃ ṣaḍ ime mahārāja dhātavaḥ | katame ṣaṭ | tad yathā pṛthivīdhātur abdhātus tejodhātur vāyudhātur ākāśadhātur vijñānadhātuś ca | ime mahārāja ṣaḍ dhātavaḥ ||

yāvat ṣaḍ imāni mahārāja sparśāyatanāni | katamāni ṣaṭ | cakṣuḥ sparśāyatanaṃ rūpāṇāṃ darśanāya | śrotraṃ sparśāyatanaṃ śabdānāṃ śravaṇāya | ghrāṇaṃ sparśāyatanaṃ gandhārāmāghrāṇāya | jihvā sparśāyatanaṃ rasānām āsvādanāya | kāyasparśāyatanaṃ spraṣṭavyānāṃ sparśanāya | manaḥsparśāyatanaṃ dharmāṇāṃ vijñānāya | imāni ca mahārāja ṣaṭ sparśāyatanāni || pe ||

aṣṭādaśeme mahārāja manopavicārāḥ | katame 'ṣṭādaśa | iha puruṣaś cakṣuṣā rūpāṇi dṛṣṭvā | saumanasyadaurmanasyopekṣāsthānīyāny upavicarati | evaṃ śrotrādiṣu vācyaṃ | tena pratyekam indriyaṣaṭkena saumanasyāditrayāṇāṃ bhedād aṣṭādaśa manopavicārā bhavanti | pe | katamaś ca mahārājādhyātmikaḥ pṛthivīdhātuḥ | yat kiñcid asmin kāye 'dhyātmaṃ kakkhaṭatvaṃ kharagatam upāttaṃ | tat punaḥ katamat | tad yathā | keśā romāṇi nakhā dantā ity ādi | ayam ucyata ādhyātmikaḥ pṛthivīdhātuḥ ||

katamaś ca mahārāja bāhyaḥ pṛthivīdhātuḥ | yat kiñcid bāhyaṃ kakkhaṭvaṃ kharagatam anupāttam ayam ucyate bāhyaḥ pṛthivīdhātuḥ | tatra mahārājādhyātmikaḥ pṛthivīdhātur utpadyamāno na kutaścid āgacchati nirudhyamāno na kvacit saṃnicayaṃ gacchati | bhavati mahārāja sa samayo yat strī adhyātmam ahaṃ strīti kalpayati | sādhyātmam ahaṃ strīti kalpayitvā bahirdhā puruṣaṃ puruṣa iti kalpayati | sā bahirdhā puruṣaṃ puruṣa iti kalpayitvā saṃraktā satī bahirdhā puruṣeṇa sārdhaṃ saṃyogam ākāṅkṣate | puruṣo 'dhyātmaṃ puruṣo 'smīti kalpayatīti pūrvavat | tayoḥ saṃyogākāṅkṣayā saṃyogo bhavati | saṃyogapratyayāt kalalaṃ jāyate | tatra mahārāja yaś ca saṃkalpo yaś ca saṃkalpayitā | ubhayam etan na saṃvidyate | striyāṃ strī na saṃvidyate | puruṣe puruṣo na saṃvidyate | iti hy asann asadbhūtaḥ saṃkalpo jātaḥ | so 'pi saṃkalpāsvabhāvena na saṃvidyate | yathā saṃkalpas tathā saṃyogo 'pi kalalam api svabhāvena na saṃvidyate | yaś ca svabhāvato na saṃvidyate tat kathaṃ kakkhaṭatvaṃ janayiṣyati | iti hi mahārāja saṃkalpaṃ jñātvā kakkhaṭatvaṃ veditavyaṃ yathā kakkhaṭatvam utpadyamānaṃ na kutaścid āgacchati | nirudhyamānaṃ na kvacit saṃnicayaṃ gacchatīti | bhavati mahārāja samayo yad ayaṃ kāyaḥ śmaśānaparyavasāno bhavati | tasya tat kakkhaṭatvaṃ saṃklidyamānaṃ nirudhyamānaṃ na pūrvāṃ diśaṃ gacchati | na dakṣiṇāṃ | na paścimāṃ | nottarāṃ | nordhvaṃ | nādho | na tu vidiśaṃ gacchati | evaṃ mahārājādhyātmikaḥ pṛthivīdhātur draṣṭavyaḥ | bhavati mahārāja sa samayo yadākāśībhūte lokasaṃniveśe brāhmaṃ vimānaṃ saṃtiṣṭhate mahāratnamayaṃ | tan mahārāja kakkhaṭatvam utpadyamānaṃ na kutaścid āgacchati | cakravāḍamahācakravāḍāḥ saṃtiṣṭhante dṛḍhāḥ sārā ekaghanā vajramayās teṣām api kakkhaṭatvam utpadyamānaṃ na kutaścid āgacchati | sumeravaḥ parvatarājāno yugaṃdharā nimiṃdharā īśādharā yāvat kālaparvatāḥ saṃtiṣṭhante | sarvaś ca trisāhasramahāsāhasro lokadhātuḥ saṃtiṣṭhate | caturaśītir yojanasahasrāṇy udvedhena | madhye cāṣṭaṣaṣṭiṃ yojanaśatasahasraṃ mahāpṛthivī saṃtiṣṭhate | tad api mahārāja kakkhaṭatvaṃ samudāgacchat kutaścid āgacchati | bhavati mahārāja sa samayo yadāyaṃ lokaḥ saṃvartate | tadeyaṃ mahāpṛthivī agninā vā dahyate 'dbhir vā klidyate vāyunā vā vikīryate | tasyā agninā dahyamānāyā maṣir api na prajāyate tad yathāpi nāma sarpiṣo vā tailasya vāgninā dahyamānasya na maṣir na chāyikā prajñāyate evam evāsyās trisāhasramahāsāhasrāyā lokadhātor agninā dahyamānāyā naiva maṣir na chāyikāvaśiṣṭā prajñāyate | evam adbhir lavaṇavilayavad vāyunā vairambhavātābhihataśakuntavat pṛthivyāṃ na kiñcid avaśiṣṭaṃ prajñāyatae iti paṭhyate | tatra mahārāja pṛthivīdhātor utpādo 'pi śūnyaḥ vyayo 'pi śūnya utpanno 'pi pṛthivīdhātuḥ svabhāvaśūnya | iti hi mahārāja pṛthivīdhātuḥ pṛthivīdhātutvena nopalabhyate 'nyatra vyavahārāt | so 'pi vyavahāro na strī na puruṣaḥ | evam evaitan mahārāja yathābhūtaṃ samyakprajñayā draṣṭavyaṃ | tatra katamo 'bdhātuḥ | yad idam asmin kāye 'dhyātmaṃ pratyātmam āpaḥ | abgataṃ | aptvaṃ snehaḥ | snehagataṃ snehatvaṃ dravatvam upagatam upāttaṃ ||

tat punaḥ katamat | tad yathā | aśru svedaḥ kheṭaḥ siṅghāṇakaṃ vaśā lasikā majjā medaḥ pittaṃ śleṣmā pūyaḥ śoṇitaṃ kṣīraṃ prasrāva ity ādir ayam ucyante ādhyātmiko 'bdhātuḥ | pe ||

bhavati mahārāja sa samayo yat priyaṃ dṛṣṭvāśru pravartate | duṣkhena cābhyāhatasya dharmasaṃvegena vāśru pravartate | vātena vākṣi prasyandate | yāvat sa mahārājābdhātur na kutaścid āgacchati | bhavati mahārāja sa samayo yadādhyātmiko 'bdhātuḥ pariśuṣyati | sa pariśuṣyan nirudhyamāno na kvacid gacchati | pe | vivartamāne khalu punar loke samantād dvātriṃśat paṭalā abhraghanāḥ saṃtiṣṭhante saṃsthāya sarvāvantaḥ | trisāhasramahāsāhasraṃ lokadhātuṃ chādayanti | yataḥ pañcāntarakalpān īṣādhāro devo varṣati | evaṃ pañca gajaprameho devo varṣati | pañcācchinnadhāraḥ |pañca sthūlabindukaḥ | tata iyaṃ mahāpṛthivī yāvad brahmalokād udakena sphuṭā bhavati | sa mahārāja tāvan mahān abdhātur utpadyamāno na kutaścid āgacchati | bhavati mahārāja sa samayo yad ayaṃ lokaḥ saṃvartate | saṃvartamāne khalu punar loke dvitīyasya sūryasya prādurbhāvo bhavati | dvitīyasya sūryasa loke prādurbhāvād utsāḥ sarāṃsi kunadyaś ca śuṣyanti | evaṃ tṛtīyasya mahotsā mahānadyaḥ | caturthasyānnavataptaṃ mahāsaraḥ sarveṇa sarvam ucchuṣyati | caturthasya sūryasya prādurbhāvān mahāsamudrasya yojanikam apy udakaṃ parikṣayaṃ paryādānaṃ gacchati | dviyojanikam api tricatuḥpañcadaśaviṃśatitriṃśaccatvāriṃśatpañcāśadyojanikam api yāvac catvāriṃśadyojanasahasram udakam avaśiṣṭaṃ bhavati | yāvad dvitālamātraṃ |yāvat kaṇṭhamātraṃ | yāvad goṣpadamātram udakam avaśiṣṭaṃ bhavati | bhavati mahārāja sa samayo yan mahāsamudre pṛthitapṛthitāny avaśiṣṭāni bhavanti | pe ||

bhavati mahārāja sa samayo yan mahāsamudre 'ṅgulisnehamātram apy udakaṃ nāvaśiṣṭaṃ bhavati | sa mahārāja tāvān abdhātur nirudhyamāno na kvacid gacchati | pe | tasya khalu punar mahārājābdhātor utpādo 'pi śūnyaḥ | vyayo 'pi śūnyaḥ tiṣṭhann api so 'bdhātuḥ svabhāvaśūnya iti hi mahārājābdhātur abdhātutvenopalabhyate 'nyatra vyavahāramātrāt | so 'pi vyavahāro na strī na puruṣaḥ pūrvavat ||

ādhyātmikas tejodhātuḥ katamaḥ ||

yat kiñcid asmin kāye tejas tejogatam ūṣmagatam upagatam upāttaṃ | tat punaḥ katamat | yenāyaṃ kāya ātapyate saṃtapyate | yena vāsyāsitapītakhāditāni samyaksukhena paripākaṃ gacchati | yasya cotsadatvāj jvarito jvarita iti saṃkhyāṃ gacchati || pe ||

bāhyas tejodhātuḥ katamaḥ | yad bāhyaṃ tejas tejogatam ūṣmagatam upagatam upāttaṃ | tat punaḥ katamat | yan manuṣyā araṇīsahagatebhyo garbhalasahagatebhyo vā gomayacūrṇena vā kārpāsapicunāvāsam anveṣante yad utpannaṃ grāmam api dahati grāmapradeśam api dahati yāvad dvīpaṃ vā kakṣaṃ tṛṇānāṃ vā dāvaṃ vā kāṣṭhaṃ vā yāvad dahan paraitīty ādi |tatra mahārājādhyātmikas tejodhātur utpadyate na kutaścid āgacchati nirudhyamāno na kvacit saṃnicayaṃ gacchati | iti hy abhūtvā bhavati bhūtvā ca prativigacchati svabhāvarahitatvāt ||

evaṃ yat kiñcid asmin kāye vāyur vāyugataṃ laghutvaṃ samudīraṇatvaṃ | tat punaḥ katamat | tad yathā ūrdhvagamā vāyavo 'dhogamāḥ pārśvāśrayāḥ pṛṣṭhāśrayāḥ kukṣigamāḥ śastrakāḥ kṣurakāḥ sūcakāḥ pippalakā vātāṣṭhīlā vātagulmā āśvāsapraśvāsā aṅgānusāriṇo vāyava ity ādi | santi bahirdhā pūrve vāyavo dakṣiṇāḥ paścimā uttarā vāyavaḥ sarajasaḥ arajasaḥ parīttā mahadgatā vāyava iti | bhavati mahārāja sa samayo yan mahāvāyuskandhaḥ samudāgataḥ | vṛkṣāgrān api pātayati | kuḍyān api parvatāgrān api pātayati | pātayitvā nirupādāno vigacchati | yaṃ satvāś cīvarakarṇikena vā vidhamanakena vātānuvṛttena vā paryeṣyante | yāvad ayam ucyate bāhyo vāyudhātuḥ | tasyāpy utpattiḥ pūrvavat ||

ādhyātmika ākāśadhātuḥ katamaḥ | yat kiñcid asmin kāye 'dhyātmaṃ pratyātmam upagatam upāttam ākāśagatam ihābhyantarasaṃkhyābhūtaṃ | asphuṭam aspharaṇīyaṃ tvaṅmānsaśoṇitena | tat punaḥ katamat | yad asmin kāye cakṣuḥ suṣiram iti vā yāvan mukhaṃ vā mukhadvāraṃ vā kaṇṭhaṃ vā kaṇṭhanāḍyā vā yena cābhyavaharati yatra cāvatiṣṭhate | yena cāsyāśitapītakhāditāsvāditam adhastāt pragharati | ayam ucyatae ādhyātmika ākāśadhātuḥ | evaṃ bāhye 'pi yad asphuṭam aspharaṇīyaṃ rūpagatenāpaliguddhaṃ suṣirabhāvaś chidraṃ | ayam ucyate bāhyaḥ ākāśadhātuḥ ||

bhavati mahārāja sa samayo yat karmapratyayād āyatanāni prādurbhavanti tāny ākāśadhātuṃ paricārayanti | tatra saṃkhyā bhavaty ādhyātmika ākāśadhātur iti | sa na kutaścid āgacchati | bhavati samayo yad rūpaṃ bibharti sarvam ākāśībhavati | tat kasya hetoḥ | akṣayo hy ākāśadhātuḥ sthiro 'calaḥ | tad yathā mahārājāsaṃskṛto nirvāṇadhātuḥ | evam evākāśadhātuḥ sarvatrānugato draṣṭavyaḥ | tad yathāpi nāma mahārāja puruṣa utthale deśe udapānaṃ vā kuṭakaṃ vā kūpaṃ vā puṣkariṇīṃ vā khānayet | tat kiṃ manyase mahārāja yat tatrākāśaḥ kutas tad āgatam iti | āha | na kutaścid bhagavan | bhagavān āha | tad yathāpi nāma mahārāja sa puruṣaḥ punar eva tad udapānaṃ vā yāvat puṣkariṇīṃ vā pūrayet | tat kiṃ manyase mahārāja yat tad ākāśaṃ kvacid gatam iti | āha | na kvacid gataṃ bhagavan | tat kasya hetoḥ | na hy ākāśadhātur gamane vā āgamane vā pratyupasthitaḥ | na strībhāvena na puruṣabhāvena pratyupasthitaḥ | bhagavān āha | iti hi mahārāja bāhyākāśadhātur acalaḥ |avikāraḥ |tat kasya hetoḥ | śūnyo hy ākāśadhātur ākāśadhātutvena | virahita ākāśadhātur ākāśadhātutvena | na puruṣabhāvena na strībhāvena pratyupasthitaḥ | evam eva yathābhūtaṃ samyakprajñayā draṣṭavyaṃ ||

tatra katamo vijñānadhātur yā cakṣurindriyādhipateyā | rūpārambaṇaprativijñaptiḥ | yāvad iti hi mahārāja yā kācid varṇasaṃsthānaprativijñaptir ayam ucyate cakṣurvijñānadhātuḥ | pe | iti hi yā ṣaḍindriyādhipateyā ṣaḍviṣayārambaṇā viṣayavijñaptir ayam ucyate vijñānadhātuḥ | sa khalu punar ayaṃ mahārāja vijñānadhātur nendriyaniśrito na viṣayebhya āgato na madhye 'ntarasthāyī sa nādhyātma bahirdhā nobhayam antareṇa | sa khalu punar ayaṃ mahārāja vijñānadhātur vastu prativijñapya niruddhaḥ | sa utpadyamāno na kutaścid āgacchati nirudhyamāno na kvacid gacchati | tasya khalu punar vijñānadhātor utpādo 'pi śūnyaḥ | vyayo 'pi śūnyaḥ | utpanno 'pi vijñānadhātuḥ svabhāvaśūnyaḥ | iti mahārāja vijñānadhātur vijñānadhātutvena śūnyo nopalabhyate 'nyatra vyavahārāt | so 'pi vyavahāro na strī na puruṣaḥ | evam etad yathābhūtaṃ samyakprajñayā draṣṭavyaṃ ||

tatra mahārāja katamac cakṣurāyatanaṃ | yac caturṇāṃ mahābhūtānāṃ prasādaḥ | tad yathā pṛthivīdhātor abdhātos tejodhātor vāyudhātor yāvat | tatra pṛthivīdhātuprasādaś cakṣurāyatanaṃ nābdhātuprasādo na tejodhātuprasādo na vāyudhātuprasādaś cakṣurāyatanaṃ | tat kasya hetoḥ | na hi pṛthivīdhātuprasādaḥ kasyacid dharmāyatanaṃ vā āyatanapratilambhena vā pratyupasthitaḥ | evaṃ yāvan na vāyudhātuprasādaḥ kasyacid dharmasyāyatanaṃ vā āyatanapratilambhena vā pratyupasthitaḥ | tat kasya hetoḥ | niśceṣṭā hy ete dharmā niṣṭhāpārā nirvāṇasamā | iti hi mahārāja ekaikato dharmān mṛgyamāṇān cakṣurāyatanaṃ nopalabhate 'nyatra vyavahārāt | tat kasya hetoḥ | śūnyo hi pṛthivīdhātuprasādaḥ pṛthivīdhātuprasādena | yāvac chūnyo vāyudhātuprasādo vāyudhātuprasādena | ye ca dharmāḥ svabhāvena śūnyāḥ kas teṣāṃ prasādo vā kṣobho vā | yeṣāṃ na prasādo na kṣobha upalabhyate | kathaṃ te rūpaṃ drakṣyanti | iti hy atyantatayā cakṣurāyatanaṃ śūnyaṃ cakṣurāyatanasvabhāvena tat pūrvāntato nopalabhyate ||

aparāntato 'pi nopalabhyate | annāgamanatāṃ gamanatāṃ copādāya sthānam apy asya nopalabhyate svabhāvavirahitatvāt | yac ca svabhāvena na saṃvidyate | na tat strī na puruṣaḥ | tena kā manyanā | manyanā ca nāma mahārāja māragocaraḥ | amanyanā buddhagocaraḥ | tat kasya hetoḥ | manyanāpagatā hi sarvadharmāḥ | pe | tatra mahārāja katamac chrotrāyatanaṃ | yac caturṇāṃ mahābhūtānāṃ prasādo | yāvad iti hi mahārāja sarvadharmā vimokṣābhimukhā dharmadhātuniyatā ākāśadhātuparyavasānā aprāptikā avyavahārā annabhilāpyā annabhilapanīyāḥ | yatra mahārāja indriyāṇi pratihanyante te viṣayā ity ucyante | cakṣur hi rūpe pratihanyate tasmād rūpāṇi cakṣurviṣayā ity ucyante | evaṃ śrotraṃ śabdeṣv ity ādi | tatra cakṣū rūpe pratihanyata iti nipātaḥ | pratihanyanā teṣāṃ nirdiṣṭā | tathā hi cakṣū rūpeṣu trividhaṃ nipatatīti | anukūleṣu śubhasaṃjñayā | pratikūleṣu pratighasaṃjñayā | naivānukūleṣu na pratikūleṣūpekṣayā | evaṃ mano dharmeṣv ity ādi | tae ime viṣayā manogocarā ity ucyante | atra hi manaś carati | upavicarati | tasmān manogocarā ity ucyante | yad etan mahārāja mano 'pratikūleṣu rūpeṣv anunītaṃ carati | tenāsya rāga utpadyate | pratikūleṣu rūpeṣu pratihataṃ carati tenāsya dveṣa utpadyate | naivānukūleṣu na pratikūleṣu saṃmūḍhaṃ carati | tenāsya moha utpadyate | evaṃ śabdādiṣv api trividham ārambaṇam anubhavati pūrvavat ||

tatra mahārāja māyopamānīndriyāṇi | svapnopamā viṣayāḥ | tad yathāpi nāma mahārāja puruṣaḥ suptaḥ svapnāntare janapadakalyāṇyā striyā sārdhaṃ paricaret | sa śayitavibuddho janapadakalyāṇīṃ striyam anusmaret | tat kiṃ manyase mahārāja saṃvidyate svapnāntare janapadakalyāṇī strī | āha | no hīdaṃ bhagavan | bhagavān āha | tat kiṃ manyase mahārājāpi nu sa puruṣaḥ paṇḍitajātīyo bhavet | yaḥ svapnāntare janapadakalyāṇīṃ striyam anusmaret | tayā vā sārdhaṃ krīḍitam abhiniveśet | āha | no hīdaṃ bhagavan | tat kasya hetoḥ | atyantatayā hi bhagavan svapnāntare janapadakalyāṇī na saṃvidyate nopalabhyate | kutaḥ punar anayā sārdhaṃ paricaraṇā | anyatra yāvad eva sa puruṣo vighātasya klamathasya bhāgī syāt | yas tām abhiniviśet ||

bhagavān āha | evam eva mahārāja bālo 'śrutavān pṛthagjanaś cakṣuṣā rūpāṇi dṛṣṭvā saumanasyasthānīyāny abhiniviśet | so 'bhiniviṣṭaḥ sann anunīyate 'nunītaḥ saṃrajyate | saṃrakto rāgajaṃ karmābhisaṃskaroti | trividhaṃ kāyena caturvidhaṃ vācā trividhaṃ manasā | tac ca karmābhisaṃskṛtam ādita eva kṣīṇaṃ niruddhaṃ vigataṃ vipariṇataṃ na pūrvāṃ diśaṃ niśritya tiṣṭhati | na dakṣiṇāṃ na paścimāṃ nottarāṃ nordhvaṃ nādho nānuvidiśaṃ | neha na tiryak | na ubhayam antarā | tat punaḥ kālāntareṇa maraṇakālasamaye pratyupasthite | jīvitendriyanirodhe āyuṣaḥ parikṣayāt tatsabhāgasya karmaṇaḥ kṣīṇatvāc caramavijñānasya nirudhyamānasya manasa ārambaṇībhavati | tad yathāpi nāma śayitavibuddhasya janapadakalyāṇīti manasa ārambaṇaṃ bhavati | iti hi mahārāja caramavijñānenādhipatinā tena ca karmaṇā ārambaṇenaupapattyaṃśikadvayapratyayaṃ prathamavijñānam utpadyate | yadi vā narakeṣu yadi vā tiryagyonau yadi vā yamaloke yadi vā āsure kāye yadi vā manuṣyeṣu yadi vā deveṣu | tasya ca prathamavijñānasya aupapattyaṃśikasya samanantaraniruddhasyānnantarasabhāgā cittasaṃtatiḥ pravartate | yatra vipākasya pratisaṃvedanā prajñāyate | tatra yaś caramavijñānasya nirodhas tatra cyutir iti saṃkhyāṃ gacchati | yaḥ prathamavijñānasya prādurbhāvas tatropapattiḥ | iti hi mahārāja na kaścid dharmo 'smāl lokāt paraṃ lokaṃ gacchati | cyutyupapattī ca prajāyete | tatra mahārāja caramavijñānam utpadyamānaṃ na kutaścid āgacchati ||

nirudhyamānaṃ na kvacid gacchati | karmāpy utpadyamānaṃ na kutaścid āgacchati | nirudhyamānaṃ na kvacid gacchati | prathamavijñānam apy utpadyamānaṃ na kutaścid āgacchati | nirudhyamānaṃ ca na kvacid gacchati | tat kasya hetoḥ | svabhāvavirahitatvāt | caramavijñānaṃ caramavijñānena śūnyaṃ | karma karmaṇā śūnyaṃ | prathamavijñānaṃ prathamavijñānena śūnyaṃ | cyutiś cyutyā śūnyā | upapattir upapattyā śūnyā | karmaṇāṃ cābandhyatā prajāyate vipākasya ca pratisaṃvedanā na cātra kaścit kartā na bhoktānyatra nāmasaṃketāt | tad yathāpi nāma mahārāja puruṣaḥ suptaḥ svapnāntare śatruṇā sārdhaṃ saṃgrāmayet | sa śayitavibuddhaḥ | tam evānusmaret | tat kiṃ manyase mahārāja saṃvidyate svapnāntare śatruḥ | śatruṇā vā sārdhaṃ saṃgrāma iti | āha | no hīdaṃ bhagavan | bhagavān āha | tat kiṃ manyase mahārājāpi nu sa puruṣaḥ paṇḍitajātīyo bhavet | yo 'sau svapnāntare śatrum abhiniviśet | śatruṇā vā sārdhaṃ saṃgrāmaṃ | āha | no hīdaṃ bhagavan | tat kasya hetoḥ | atyantatayā hi bhagavan svapne śatrur na saṃvidyate kutaḥ punas tena sārdhaṃ saṃgrāmaḥ | anyatra yāvad eva sa puruṣo vighātasya klamathasya ca bhāgī syāt yas tam abhiniviśet | bhagavān āha | evam eva mahārāja bālo 'śrutavān pṛthagjanaś cakṣuṣā rūpāṇi dṛṣṭvā daurmanasyāsthānīyāny abhiniviśate 'bhiniviṣṭaḥ san pratihanyate | pratihataḥ saṃtuṣyati | duṣṭo doṣajaṃ karmābhisaṃskarotīti pūrvavat | tad yathāpi nāma mahārāja puruṣah suptaḥ svapnāntare piśācena paripātyamāno bhītaḥ saṃoham āpadyate | sa śayitavibuddhas taṃ piśācaṃ taṃ ca saṃmoham anusmaret | tat kiṃ manyase mahārāja saṃvidyante svapne piśācaḥ saṃmoho vā | yāvad evam eva mahārāja bālo 'śrutavān pṛthagjanaś cakṣuṣā rūpāṇi dṛṣṭvā upekṣāsthānīyāny abhiniviśate 'bhiniviṣṭaḥ san muhyati mūḍho mohajaṃ karmābhisaṃskarotīti pūrvavat | tad yathāpi nāma mahārāja puruṣaḥ suptaḥ svapnāntare janapadakalyāṇyā gāyantyā madhuraṃ gītasvaraṃ madhuraṃ ca tantrīsvaraṃ ca śṛṇuyāt | sā tena gītavāditena paricārayet | sa śayitavibuddhas tad eva gītavāditam anusmaret | tat kiṃ manyase mahārājāpi nu sa puruṣaḥ paṇḍitajātīyaḥ svapnāntare janapadakalyāṇyā gītavāditam abhiniviśet | āha | no hīdaṃ bhagavan | bhagavān āha | tat kasya hetoḥ | atyantatayā hi bhagavan svapnāntare janapadakalyāṇī strī na saṃvidyate nopalabhyate | kutaḥ punar asyā gītavāditaṃ | anyatra yāvad eva sa puruṣo vighātasya klamathasya ca bhāgī syāt | yas tad abhiniviśet | bhagavān āha | evam eva mahārāja bālo 'śrutavān pṛthagjanaḥ śrotreṇa śabdān śrutvā saumanasyasthānīyāny abhiniviśate | iti pūrvavat | evaṃ gandhādiṣu tridhā tridhā veditavyam || pe ||

atra mahārāja mānasaṃ niveśayitavyaṃ | kim ity ahaṃ sadevakasya lokasya cakṣur bhaveyaṃ | ulkā pradīpa ālokabhūtaḥ | kūlaṃ naus tīrthaṃ | nāyakaḥ pariṇāyakaḥ daiśikaḥ sārthavāhaḥ | puro javeyaṃ | mukto mocayeyam āśvasta āśvāsayeyaṃ parinirvṛttaḥ parinirvāpayeyam iti | pūrvā hi koṭir mahārāja na prajñāyate aiśvaryādhipatyānām anubhūya mānānāṃ | iti hi mahārāja māyopamānīndriyāṇy atṛptāny atarṣaṇīyāni | svapnopamā viṣayā atarṣakā atṛptikarāḥ ||

atrānnantayaśaścakravartinaḥ kathā svargāc ca patite tasmin sarājakaiḥ pauraiḥ parivṛta evaṃ paṭhyate | tad yathāpi nāma mahārāja sarpirmaṇḍo vā navanītamaṇḍo vā taptāyāṃ vālukāyām upanikṣipto 'vasīdati | na saṃtiṣṭhate | evam eva mahārājānnantayaśā avasīdati na saṃtiṣṭhate | atha rājā priyaṃkaro rājānam annantayaśasaṃ tathāvasīdantaṃ | upasaṃkramyaitad avocat | kiṃ vayaṃ mahārāja lokasya vyākuryāmaḥ | kiṃ rājño 'nnantayaśasaḥ subhāṣitam iti | sa āha | vaktavyaṃ | mahārājānantayaśāś caturdvīpeṣu rājyaiśvaryaṃ kārayitvābandhyamanorathatām anubhūya sarvadrumākālaphalatāṃ sarvopadravaprasrabdhisarvasatvābandhyamanorathatāṃ gandhodakavarṣaṃ hiraṇyavarṣaṃ suvarṇavarṣaṃ sarvopakaraṇavarṣaṃ cānubhūya caturo mahādvīpān adhyāvasitvā śakrasyārdhāsanam ākramyātīcchayā na mukto 'tṛpta eva kāmaiḥ kālagata iti | evaṃ tvaṃ mahārāja vyākuryā ity evam uktvā ca rājānnantayaśāḥ kālam akārṣīt | pe ||

tasmāt tarhi te mahārāja marīcikāyām udakasvabhāvo nābhūn na bhaviṣyati na caitarhi vidyate | evam eva mahārāja rūpavedanāsaṃjñā saṃskāravijñanāṃ svabhāvo nābhūn na bhaviṣyati na caitarhi vidyatae ity ādi ||

[英譯] On this topic, it is described in the Pitrputrasamagama how all phenomena are without substance, but it is not denied that they are connected with the fruit of action ; that they have no properties of their own, but it is not denied that they are connected with the world of appearance. " This man, great King, is composed of six elements, has six contacts with the world of sense, eighteen processes of mind. When I say, ' The man is composed of six elements,' what is the meaning of that ? There are six elements : Earth, water, fire, air, space, intelligence ; these, great King, are the six elements." And so on to " These six contacts with the world of sense. What six ? The eye is a contact with objects for the showing of forms. The ear, for hearing of sounds. The nose, for the perceiving of smells. The tongue, for distinguishing tastes. The body, for feeling sensations. The mind, for distinguishing things. These, great King, are the six contacts with the world of sense. . . . And the eighteen processes of the mind : what are these ? Here when the man has seen forms with the eye, he proceeds to consider all connected with the question of pleasure or displeasure. So with hearing and voice, etc. Thus with each of the six senses, [245] by distinction of three cases, pleasure, displeasure, and indifference, we get eighteen processes of the mind. . . . And what, great King, is the internal element of earth ? Whatever in the body is perceived as hard or solid. But what is that ? Hair and down, nails, teeth, and so forth. That is called the internal element of earth. And what, great King, is the element of earth outside ? Whatever outside is perceived as hard or solid, that is the element of earth outside. Now% great King, when the element of earth is found within, it does not come from anywhere, when it is checked it is not stored up anywhere. There comes a time when a woman thinks, concerning herself, I am a woman ' ; having thought this concerning herself, she sees a man outside her, and thinks, ' This is a man ' ; having thus thought she falls in love with the man, and desires union with the man outside herself. The man also thinks, concerning himself, ' I am a man,' and so as before. By their desire for union the union takes place : because of the union, an embryo is conceived. Here, great King, neither the thought nor the thinker exists. In the woman is no woman, in the man is no man ; thus the thought is produced without being or truly existing, and the thought does not exist in itself. 1 As the thought, so the union, and so the embryo, does not exist by any independent being. And if anything does not exist from independent being how shall it produce hardness ? So thus, great King, having understood the thought one must regard the hardness. Now that hardness when it arises does not come from anywhere, and being checked is not stored up anywhere. There comes a time, great King, when this body finds the end of its course in the cemetery. Then that hardness putrifying and being checked does not go to the east, nor to the south, nor the west, nor the north, nor up, nor down, nor to an intermediate point. So, great King, must be understood the internal element of earth. [246] There, comes a time, great King, when in a part of the world in space stands Brahma's palace made of precious stones. Its hardness, great King, does not come from anywhere. The spheres and the great spheres stand firm, strong, solid, adamant ; even their hardness when it arises does not come from anywhere. Mountains like Meru king of mountains, Yugandhara, Nimindhara, Isadhara, stand as long as the hills may last : all the universe of Trisahasramahasahasra stands fast, in height 84 thousand leagues, and in the midst stands the great earth, 68 hundred thousand leagues ; even that hardness, great King, when it comes does not come from anywhere. There is a time, great King, when this world comes together. Then this mighty earth is burnt by fire or is deluged with water or scattered by wind. As it is burnt by fire not even soot is produced, just as when ghee or oil is burnt by fire no soot nor ashes is produced ; so from this universe of Trisahasramahasahasra burning with fire not even a residue of soot or ashes is produced ; and as when salt is dissolved in water, or when birds are scattered by a hurricane, not a bit of the earth remains. So we are told. Here, great King, the arising of the element of earth is void, and its destruction is void, and when the element arises its nature is void. So, sir, the element of earth is not recognized as being this element except by convention ; and this conventional expression is not woman and is not man. Even so, sir, this must be regarded as it really is by exact knowledge. Now what is this element of water ? The water that is in the body of each separate person ; that which consists in water, the watery nature, is grease ; that which consists in grease, the greasy nature, is the liquidity accepted and received. But what is this ? tears, sweat, snot, [247] oil, serum, marrow, fat, bile, spittle, pus, blood, milk, piss, and so forth, all this is the internal element of water. ... A time comes, great King, when on seeking a thing beloved the tears flow ; or when one is smitten with pain, or by the action of heat, the tears flow; or the eyes water in the wind ; . . . this watery element does not come from anywhere. A time comes, great King, when the internal watery element is dried up ; when it dries up and ceases it does not go anywhere. . . . Verily when the world comes into being two and thirty palls of cloud come up all round containing everything ; they overshadow the universe of Trisa-hasramahasahasra. From these the god Isadhara rains for a space of five intermediate ages, so for five ages rains the god Gajaprameha, for five ages Acchinnadhara, for five ages Sthulabinduka. After this the great earth extends up to Brahmaloka covered with water. But this element of water, sir, so vast, arising, does not come from anywhere. There comes a time, sir, when this world arises ; and as the world arises there is the appearance of a second sun, and from the appearance of this second sun lakes, ponds, and rivulets are dried up. So with a third sun the great lakes and rivers dry up. When a fourth sun appears, the great lake Anavatapta is utterly dried up. By the appearance of the fourth sun the water of the ocean is dried up and exhausted to the depth of a league ; so two leagues, three, four, five, ten, twenty, thirty, forty, fifty leagues, until 40,000 leagues are left . . . until a depth of two palm trees is left, till it is neck-deep, till the water is of the depth of a cow's hoof print. There comes a time, sir, when there are only scattered spots of water left in the great ocean. . . . There comes a time, sir, when not a drop of water is left in the ocean enough to wet the first joint of the finger. But all this watery element, sir, disappearing, does not go anywhere. . . . Verily, sir, the arising of this watery element is void, and its disappearing is void, and even when it is there, this watery element [248] is by nature void. So, sir, this watery element is not i perceived as such by nature except by way of convention : and this conventional expression is neither woman nor man, as before. . . . What is the internal element of fire ? Whatever in this body is felt and received as fire, fiery, hot. But what is that ? Whatever makes that body warm or hot ; whatever causes it properly to digest what is eaten, drunk, chewed ; excess of which causes feverishness. . . . What is fire outside the person ? All without that is felt and received as fire, fiery, hot. But what is that ? Whatever men seek for from things connected with fire-sticks or grass by means of powdered cowdung or cotton or similar fluff, which arising burns even a village or even a district . . . or even a continent, or a thicket of grass or a forest or firewood until it bums out, and so forth. In this case, sir, the internal fire arises, but it does not come from anywhere, and when it ceases it does not go anywhere into store. Thus without being it is, and having been it goes deprived of its nature. . . . So whatever in this body is air, airy, lightness, buoyancy. But what is that ? These : rising and falling airs, wind in the side, back, or belly, knife-like, razor-like, piercing, needle-like, wind-swellings, spleen, breathings in and out, rheumatism, and so forth. Without the body there are winds in front, to the right, behind, to the left, with dust and without dust small and big. There comes a time, sir, when a great hurricane arises, [249] which blows down the highest trees, even walls and mountains ; this done, unnoticed it is gone. And that which men excite with a corner of the robe, or the bellows, or a fan . . . This is called the outside air. And its arising is as before. . . . What is the internal element of space ? Whatever within this body and in each several body entering and pervading of the nature of space that can be described as within it, not occupied or penetrated by skin, flesh, or blood. But what is this ? What in the body is the aperture of the eye . . . the mouth, the door of the mouth, throat or gullet, by which one eats, into which it descends, through which what is eaten or drunk or consumed or swallowed oozes downwards ; all that is called the internal element of space. So without also : what is not occupied or penetrated by form, not surrounded, hollow and empty ; that is meant by the element of space without the body. Comes a time, sir, when because of action the organs of sense appear and occupy the element of space ; then the term internal element of space ' is used. But it does not come from anywhere. There comes a time when all that bears form becomes space. And why is that ? Because the element of space is indestructible, firm, immovable. Just as the region of Nirvana is incomposite, so, sir, the element of space must be regarded as present everywhere. For in time a man, sir, might cause to be dug in some dry spot a well or a pond or a pit or pool, what think you, sir ? Has the space come from anywhere ? He said : ' No, Blessed One.' The Blessed One said : For instance, the man, sir, might fill up again that well or pool or what not, what think you, sir ? has that space gone any whither ? ' He said : ' No, Blessed One. And why so ? ' [250] ' Because the element of space has nothing to do with going or coming, nor with manhood or womanhood.'

The Blessed One said : So, sir, the space without is immovable, unchanging ; and why so ? The element of space is void by its nature, negative by its nature, it has nothing to do with manhood or womanhood. Thus it must be truly regarded by perfect wisdom. Now what is the element of Intelligence ? Recognition of objective form dependent upon the organ of sight ... So, sir, the recognition of any colour or shape is called the element of intelligence acted upon by the sense of eye. ... So, sir, the perception of the six objects of sense through the six senses is called the element of intelligence. But verily, sir, that element of intelligence is not dependent upon the senses, not drawn from the objects, not placed between them, not within, not without, not between both. Verily, sir, that element of intelligence, having recognized a thing, ceases ; when it rises it does not come from anywhere when it ceases it does not go anywhere. Its very arising is void, its disappearance is void ; when arisen also, by its nature it is void. So, sir, the element of intelligence is void by its very nature ; it is not recognised except by convention. And this convention is neither man nor woman. Thus this must be truly regarded by perfect wisdom. Now, sir, what is the organ of sight ? The sensitive parts i of the four great elements ; that is to say, of the elements of earth, air, fire, and water. Thus the sensitive part of the earthy element is not the organ of sight, the sensitive parts of the elements air, fire, water, are not the organ of sight. And why so ? Because the sensitive part of the earthy element is not the organ of any sense, nor has it arisen by any sense-perception. . . . The sensitive part of the airy element is not the organ of any sense or arisen by any sense-perception. And why so ? [251] These things are incapable of motion, perfect, like Nirvana. Thus, sir, investigating each of these things one does not recognize the organ of sight except by convention. And why so ? Void is the sphere of the earthy element by its nature, . . . void is the sphere of the airy element by its nature. And when things are void by their own nature, what tranquillity or agitation of them can there be ? And when there is neither tranquillity nor agitation of things, how will they see form ? Thus the organ of sight is utterly void by its very nature and that from the beginning is not perceived, and in the future is not perceived ; because it neither comes nor goes, its very position is not perceived since it is essentially negative. And what by its nature does not exist, that is neither male nor female. What self-consciousness can this bring ? And self-consciousness, sir, is the province of Mara, lack of self-consciousness is the province of Buddha. And why so ? Because things are all void of self-consciousness. . . . And what, sir, is the sense of hearing ? The sentient organ derived from the four great phenomena. ... So, sir, all things are directed towards release, involved in the nature of things, ending in the airy element, powerless, incompetent, inexpressible, not to be expressed. When the senses are arrested, sir, these are called "matter." The sight is arrested in form, therefore the forms are called the matter of sight. So hearing is arrested in sounds, and so forth. When we say that the sight is arrested in form, we mean that there is a falling upon it or an arresting upon it. So the sight falls on forms in three ways : upon agreeable forms with the idea of agreeableness, upon repellent forms with the idea of repulsion, upon forms indifferent with observation. So the mind upon things, and so forth. These matters are called the province of the mind, for here the mind moves and ranges ; therefore they are called the mind's province. When the mind, sir, moves pleasantly on forms not disagreeable, by that passion arises in it. When it moves with repulsion upon disagreeable forms, [252] by that hatred arises in it. Upon forms indifferent it moves bewildered ; by that arises bewilderment in it. So with sounds and the rest a threefold idea arises as before. Here, sir, the senses are like illusion, material objects are such stuff as dreams are made of. Take an example, sir. A man asleep might in his sleep have to do with some young woman ; awakened from sleep he might remember that young woman. What think you, sir ; does that woman exist in the dream ? ' He said : ' No, Blessed One.' The Blessed One said : ' What think you, sir ? Would that man be wise who would remember the young woman in his sleep or believe in the dalliance ? ' He said : ' No, Blessed One. And why so ? Because the young woman in the dream does not exist at all nor is to be found ; then how could there be any dealings with her, except in so far that he who believes in her existence really feels failure or fatigue ? ' The Blessed One said : ' Even so, sir, a foolish, untaught worldling when he sees agreeable forms believes in them, and believing in them is pleased, and being pleased feels passion, and feeling passion develops the action that springs from passion, threefold by body, fourfold by voice, threefold by mind ; and that action, developed, from the very beginning is injured, hindered, distracted, changed, not going towards the east, not south nor west nor north, not up nor down, nor to the intermediate points, not here nor across, nor betwixt both. But when at life's end the time of death comes, when the vitality is checked by the exhaustion of one's allotted span, by the dwindling of the action that is his share, [253] the action becomes the object of the mind in its last consciousness as it disappears. As for instance when a man is awakened from sleep the idea occurs to his mind. This is a girl. So, sir, by the object a first consciousness belonging to rebirth arises from two causes, the last consciousness as its governing principle, and the action as its support : he is born either in hells or in the womb of beasts or in Yama's realm or in a demonic body, or amongst men or gods. And if this first conception belonging to the birth immediately after it has been destroyed, a new series of thoughts arises ; where the experience of the ripening of the act is to be felt. There the arresting of the last consciousness is known as " rebirth," the manifesting of first consciousness is known as " arising." So, sir, nothing goes from our world to another, but rebirth and arising take place. So, sir, the last consciousness when it arises does not come from anywhere, when it ceases it does not go anywhere ; action arising does not come from anywhere, ceasing it does not go any- where ; first consciousness too arising does not come from anywhere, ceasing does not go anywhere. And why so ? Because it is naturally negative. The last consciousness is of itself void, action is of itself void, the first consciousness is of itself void, rebirth is of itself void, arising is of itself void. And the irresistibleness of action comes into play and the experience of ripening, and then is there no doer, no feeler, except by conventional name. [254] For example, sir, a sleeping man in a dream might fight with an enemy ; the same awakening might remember him. Now what think you, sir ? Does the enemy exist in the dream ? or is there any fight with an enemy ? ' He said : ' No, Blessed One.' The Blessed One said : ' Then what think you, sir ; would that be a wise man who should believe in the enemy in that dream ? or in the fight with the enemy ? ' He said No, Blessed One. And why so ? In dreams an enemy does not exist at all, then how could there be a battle with him ? unless in so far that he who should believe in it really would feel failure or fatigue.' The Blessed One said : Just so, sir, a foolish, ignorant worldling when he sees with his eyes forms that are disagreeable believes in them, and believing is repelled, and being repelled he is angry ; angry he forms action born of sin, as before. Another example, sir. Suppose a sleeping man, attacked in his dream by a demon and terrified falls into stupefaction ; awakened he remembers this demon and this stupefaction, what think you, sir, does this demon exist in the dream, or this stupefaction ? . . . Even so, sir, a foolish, ignorant worldling when he sees with his eye forms that ought to be despised believes in them, and believing is deluded, and deluded forms action born of delusion, as before. Another example, sir. Suppose a sleeping man should hear in a dream a young woman singing with a sweet voice and a sweet lute, and she should court him with that sweet song ; and he on awakening should remember that song : what think you, sir, a wise man should not believe in the song of the girl singing in his dream ? ' He said : ' He should not. Blessed One.' The Blessed One said : ' And why so ? ' Because, Blessed One, that girl in the dream neither exists at all nor is perceived ; then how could her song exist ? except in so far that he [255] who believes in its reality would feel failure and fatigue.' The Blessed One said : ' Just so, sir, a foolish, ignorant worldling hearing with his ear sounds that are pleasing believes in them ; ' " and so on as before. So with smells, dividing always into three classes. " . . . Here, sir, the following must be my thought : Should I not thus be the eye of men and gods ; a torch, a brilliant lamp ; a bank, a ship, a quay ; a prince, a chieftain, a guide, a merchant ; I should run in front ; delivered I should deliver, comforted I should comfort, emancipated I should emancipate. Sir, there has been in the past no limit to the sovereignty and dominion that I had. So, sir, the senses are all illusion, unsatisfied and unsatisfying, things are such stuff as dreams are made of, unsatisfying, causing dissatisfaction.' " Here is a story of the emperor Anantayasas, and it is told when he fell from heaven surrounded by all his royal attendants. As ghee, sir, or cream, or fresh butter, dropped upon hot sand, sinks in and does not stand firm ; so, sir, King Anantayasas sank and did not stand firm. Then King Priyamkara came up to King Anantayasas as he sank, and thus he said : ' What declaration, sir, are we to give to the world ? What is the last good word of King Anantayasas ? ' He replied : ' You must say. King Anantayasas, having been lord over the four continents, all his wishes fulfilled, possessed of the fruit of all trees out of season, having rid himself of all misfortunes, his desires fulfilled in all beings, amidst showers of perfume and gold, of fine gold and of all blessings, inhabiting the four great continents, sharing the seat of Sakra, but not freed from his excessive desire, always unsatisfied by his lusts, has perished. This is the declaration, sir, that you must give.' Having thus said, King Anantayasas died. . . . " [256] Therefore now, sir, I tell you, the nature of water in a mirage neither was nor is now nor shall be. So, sir, the nature of form, of feeling, of ideas, of the conformations, and of knowledge,! neither was nor is now nor shall be," and so forth.

[法護譯] 如《父子合集經》云：佛言：大王！如是六界及六觸處、十八意所伺察，是補嚕沙為緣得生。云何六界？所謂地界、水界、火界、風界、空界、識界。云何六觸處？謂眼觸處而見於色，若耳觸處得聞其聲，若鼻觸處能嗅於香，若舌觸處悉嘗於味，若身觸處親覺其觸，若意觸處則知於法。云何十八意所伺察？謂眼見色已，若生適悅、若生憂惱、若住於捨。如是六根各各緣彼適悅等三，是名十八意所伺察。大王！云何為內地界？謂於內身所生硬澁髮毛爪齒等。若內地界不生亦無有滅，則無集行。大王！若時女人而於內身如所思惟彼補嚕沙，彼補嚕沙亦生愛樂，由二和合羯邏藍生。又復如所思惟相似和合而得生者，無有是處。若二女人無有是處，二補嚕沙亦無是處。若彼彼思惟而得生者，亦無是處，自體無實非相應故。云何說此為堅硬性？大王！此堅硬性相似而立，畢竟此身潰爛散滅，唯塚壙間是所歸趣。彼堅硬性從何所來？亦非四方上下而去。大王！此內地界應如是知。山、伊舍陀山乃至黑山。如是三千大千世界次第成已，堅固安住。若無地界堅硬性生，彼何所來？大王！又此世界欲壞滅時，或為火焚、或為水漂、或為風吹。而此大地為火燒時，譬然酥油其焰彌熾，乃至煤燼不復可見。若為水漂，如投鹽水中，尋即消壞。若為毘嵐風所吹時，彼三千大千世界悉皆散壞，淨盡無餘。大王！此外地界生時本空、滅時亦空，自性空故，無有男相亦無女相，但唯言說之所顯示。如是地界與地界性皆不可得，如實正慧而能了知。云何內水界？若此身內所有執受濕潤等性。彼復云何？所謂涎汗涕唾、脂髓膿血、溲便等物，為內水界。大王！若時忽見親愛人等眼中流淚、或為苦惱所逼流淚、或聞深法信重流淚、或為寒風所吹流淚，如是水界從何所來？水相乾時復何所去？乃至此界壞時遍興黑雲三十二重，彌覆三千大千世界，於虛空中降澍洪雨，點大如象，晝夜傾注相續不絕。如是時分經五中劫，其水積滿上至梵世。大王！此大水界從何所來？又此世界將欲壞時有二日出，二日出已，小河泉源悉皆乾竭。三日出時，無熱惱池流出四河亦皆枯涸。四日出時，大海水減一踰繕那、或二或三，漸次減少至十踰繕那或二十踰繕那，次第枯竭至八十踰繕那。有餘水在，或深一多羅樹、或深至胸臆、或深如牛跡，乃至少水深一指面。當爾之時，大海中水悉皆乾竭，淨盡無餘。大王！此水界相，生無所來、滅無所去，生時本空、滅時亦空，自性空故，無有男相亦無女相，但唯言說之所顯示。如是水界與水界性皆不可得。云何身內火界？若此身中所有執受溫熱等性。彼復云何？所謂溫暖蒸熱、咀嚼飲食成熟變壞使令安樂，入熱數者名內火界。云何外火界？謂不執受溫熱相生。若復有人於曠野中尋求火緣，或以蒿艾、或牛糞屑、或兜羅綿引火生已，或燒草木山林聚落，及餘方處皆為所燒。大王！如是火界，生無所來、滅無所去，從本已來自性離故。云何身內風界？輕動等性。彼復云何？謂此內風，或時上行、或時下行，或住腹間、或脇或背、或發隱疹、或聚成塊、或如刀裂、或如針刺，出入息等遍滿身肢。外風界者，謂若此風從四方來，或緊如箭、或利如刃。若狂暴起，摧折林木墮裂山峯；若微細起，飄舉身衣動多羅樹，名外風界，餘如前說。云何內空界？若此身內皮肉血等，顯現增長離質礙性。彼復云何？謂若眼竅耳穴面門咽喉、嚥噉飲食所引滋味，於腸胃間通徹而出。若時業緣引生六處，諸處生已圍繞空界，此說名入內空界數。然彼空界從何所來？若復外所顯現離質礙性，名外空界。大王！若色變壞一切皆空。所以者何？是虛空界本無盡故，安住不動猶如涅盤，遍一切處無有障礙。大王！譬如有人於彼高原穿鑿池井。於意云何？是池井中所有空相從何所來？王言：無所從來。佛言：大王！設使彼人復填以土，於意云何？空何所去？王言：空無所去。所以者何？是虛空界無去來故，不住男相不住女相。大王！外虛空界本來無動。所以者何？自性離故，如實正慧而能了知。復次大王！云何識界？謂若眼根為主，各別所緣顯色、形色及以表色，名眼識界。若六根為主，緣於六境各別建立，名六識界。又此識界不著於根、不住境界，非內非外及二中間。然此識界各各了別彼彼事已即便滅謝，生無所來、滅無所去。大王！識生時空、滅時亦空，自性空故，不住男相亦非女相，但唯言說之所顯示。如是識界與識界性皆不可得，如實正慧而能了知。大王！云何眼處？謂四大種地界水界火界風界所造淨色。若地界清淨則眼處清淨，若水火風界清淨則眼處清淨。何以故？由地界清淨，眼處得生，是中無有少法可得。如是乃至由風界清淨，眼處得生，是中無有少法可得。何以故？無主宰故、無造作故，猶如涅盤自性淨故。大王！如是眼處各各尋求皆不可得。所以者何？由地界空故則地界清淨，乃至風界空故則風界清淨。若諸法自性本空，則彼界何有清淨亦無忿諍，若淨若諍皆不可得，復有何色而可見耶？當知眼處畢竟空故自性亦空，前際後際皆不可得，未來所造亦不可得。何以故？自性離故。若自性無有則無男相亦無女相，何有愛樂？若生愛樂是魔境界，若無愛樂是佛境界。何以故？若無愛樂則能遠離一切諸法。大王！云何耳處？謂四大種所造淨色。乃至大王！諸法解脫決定現前如法界空，不可施設、不可顯示、不可記別、無所希望。大王！諸根各各樂著境界，眼緣色時而生樂著，是故說色為眼境界。又此眼根緣於色境有三種相矚，可愛色起於貪想、不可愛色起於瞋想、非愛非惡而起捨想。如是乃至意著法處為意境界，若彼意處緣可愛色極生樂著，為彼所牽引生貪行，不可愛色生於瞋行，於愛非愛起於癡行。如是聲等三種攀緣領納等相，准前應說。大王！當知諸根如幻、境界如夢，譬如有人於睡夢中與諸婇女共相娛樂。大王！於意云何？彼夢覺已，憶念夢中婇女娛樂為實有不？王言：不也。世尊！大王！於意云何？是人所夢執謂為實，為智者不？不也。世尊！何以故？夢中所見眾人婇女畢竟無有，何況與之共相娛樂？當知是人徒自疲勞，念夢中境不復可得。佛言：大王！如是如是。愚癡異生眼見色已，心生愛樂復起執著，為彼所牽造貪業行，身業三種、語業四種、意業三種，最初造作剎那滅謝，不依東方南西北方、四維上下中間而住。於死邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主、業為攀緣，二種相因初識生起，或趣地獄、或墮傍生、琰摩羅界及阿蘇囉、若人若天。初識生名，各受其報，同分心品相續隨轉。最後識滅名為死蘊，最初識起名為生蘊。大王當知，無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時，無所從來、滅無所去；彼業生時，無所從來、滅無所去；初識生時，無所從來滅無所去。何以故？自性離故。如是了知身識身識空、自業自業空、初識初識空，若滅滅空、若生生空，了知業縛無有作者亦無受者但名想耳。復次大王！譬若有人於睡夢中與諸冤對共相鬪戰。於意云何？是人覺已，憶念夢中鬪戰等事，為實有不？王言：不也。世尊！佛言：大王！於意云何？是人所夢執謂為實，為智者不？不也。世尊！何以故？夢中畢竟無有冤對，何況與之共相鬪戰。是人徒自憂惱都無有實。佛言：大王！如是如是。愚癡異生眼見惡色即生於惱，厭離破壞毀呰過失造瞋業行，餘同前說。復次大王！譬若有人於睡夢中為毘舍遮之所嬈害，心生怖畏癡迷悶絕。大王！於意云何？是人覺已，憶念夢中為鬼所嬈，為實爾不？不也。世尊！夢中畢竟無鬼所惱，況癡迷耶？佛言：大王！如是如是。愚癡異生眼見是色，癡迷不了造癡業行，餘如前說。復次大王！譬如夢中得聞眾人美妙謌聲、箜篌絃管諸音樂等。大王！於意云何？是人覺已，憶念夢中所有歌樂，為實爾不？王曰：不也。世尊！佛言：大王！於意云何？是人所夢執謂為實，是為智不？不也。世尊！何以故？夢中眾人尚不可得，何況美妙諸樂音聲。是人徒自疲勞畢竟無有。佛言：大王！如是如是。愚癡異生聞可意聲，聞已適悅復生樂著造貪業行。如是香等各各三種，准前應知。乃至大王！於此法中善自安意應作是念：我當云何於人天中為作眼目、為大燈炬而作照明、為作船師令渡彼岸、為大商主引至寶處，未解脫者令得解脫、未安隱者令其安隱、未涅盤者令證涅盤。大王當知，諸根如幻、境界如夢，凡夫縛著無有厭足。乃往過去無量世時，有轉輪王名無量稱，威德名聞富貴自在，統四大洲獨為尊勝，隨所意樂而得受用，一切林樹常有花果。時世人民安隱無惱，復能降雨眾妙香水、金銀珍寶種種資具，諸有所須普皆充足。忽於一時昇忉利天，帝釋天主分座令坐。貪欲無厭欲侵其位，作是念已即便退沒，群臣圍繞咸共見之。譬如生酥置熱沙中不得久住，將趣命終。爾時有王名曰作愛，見是事已而作是言：我當云何於諸世間善說斯事？時無量稱語作愛言：汝於未來當如是說：彼無量稱貪無厭故自取命終。乃至是故大王！諸根如幻、境界如夢，當自安意勿生信順。身如陽焰自性無有，色受想行自性不實亦復如是。

[參考]父子合集經卷第十六，日稱等奉 詔譯，六界差別品第二十六之一，

佛言：大王！如是六界、六觸處，十八意所伺察，是補嚕沙為緣得生。云何六界？所謂地界、水界、火界、風界、空界、識界。云何六觸處？謂眼觸處而見於色，若耳觸處得聞其聲，若鼻觸處能嗅於香，若舌觸處悉嘗於味，若身觸處親覺其觸，若意觸處則知於法。云何十八意所伺察，謂眼見色已，若生適悅，若生憂惱，若住於捨；如是六根各各緣彼適悅等三，是名十八意所伺察。大王！云何為內地界？謂於內身所生硬澁，髮毛爪齒，皮肉筋骨。若內地界不生，亦無有滅，則無集行。大王！若時女人，而於內心如所思惟彼補嚕沙，彼補嚕沙亦生愛樂，由二和合羯邏藍生。又復思惟相似和合，而得生者，無有是處；若二女人，無有是處；二補嚕沙，亦無是處；若彼彼思惟而得生者，亦無是處。自體無實，非相應故。云何說此為堅硬性？大王！此堅硬性相似而立，畢竟此身潰爛散滅，唯塚壙中是所歸趣。彼堅硬性從何所來？亦非四方上下而去。大王！此內地界，應如是知。大王！云何外地界堅硬性者，如彼世間初建，梵王所居宮殿大寶所成；復生他化自在諸天，所居宮殿皆七寶成。大王！若無地界，彼堅硬性從何所生？復成大地，厚八萬四千踰繕那，縱廣六萬踰繕那；復生輪圍、大輪圍山，堅固安住同一金剛；復生蘇彌盧山、庾健陀山、[寧*頁]泯陀山、伊舍陀山，乃至黑山。如是三千大千世界，次第成已，堅固安住。若無地界，彼堅硬性從何所來？大王！又此地界欲壞滅時，或為火焚，或為水漂，或為風吹，譬然酥油，其焰熾盛，乃至灰燼，不復可見。若為水漂，猶如以鹽投於水中，須臾消散。若為毘嵐猛風所吹，彼時三千大千世界悉皆散壞，淨盡無餘。大王！此外地界生時本空，滅時亦空，自性空故，無有男相，亦無女相；但唯言說之所顯示。如是地界與地界性皆不可得，唯佛正慧而能了知。大王！云何內水界？謂此身內所有執受濕潤等性，涎唾、脂髓、膿血、便利為內水界。大王！若時忽見親愛人等，眼中流淚，或為苦惱所逼流淚，或聞深法信重流淚，或為寒風所吹流淚。如是水界從何所來？水相乾時，復何所去？乃至此界壞時，興大黑雲三十二重，遍覆三千大千世界，降霔洪雨，點大如象，晝夜傾注，相續不絕。如是時分經五十劫，其水積滿，上至梵世。大王！此外水界從何所來？又此世界將欲壞時，有二日出，二日出已，小河泉流悉皆枯涸。三日出時，無熱惱池，所出四河亦皆乾竭。四日出時，大海水減一踰繕那，或二或三，漸次減至十踰繕那，或二十踰繕那，次第枯竭至八十踰繕那。有餘水在，或深至一多羅樹，或深至胸臆，或深至牛跡，乃至少水如指面量。當爾之時，大海水中悉皆乾燥淨盡無餘。大王！此水界相，生無所來，滅無所去，生時本空，滅時亦空，自性空故，無有男相亦無女相，但唯言說之所顯示。如是水界與水界性皆不可得，唯佛正智而能了知。大王！云何身內火界？若此身中所有執受，溫煖蒸熱咀嚼飲食，成熟變壞便令安和，入熱數者名為火界。云何外火界？謂不執受溫熱相生。若復有人於曠野中尋求火緣，或以蒿艾，或牛糞屑，或兜羅綿，引火生已；或燒草木山林聚落，及餘方處皆為所燒。大王！此火界性生無所來，滅無所去，生時本空，滅時亦空，自性空故，但唯言說之所顯示。如是火界與火界性皆不可得，唯佛正智而能了知。大王！云何身內風界輕動等相？謂此內風或時上行，或時下行，或住腹間，或脇或背，或發癮胗，或聚成塊，或如刀裂，或如針刺，出入息等遍滿身支。云何外風界？謂若此風從四方來，或狂暴起，摧折樹木，墮裂山峯，若微細起，飄舉身衣，動多羅樹，名外風界。大王！此風界相生無所來，滅無所去，生時本空，滅時亦空，自性空故，無有男相亦無女相，但唯言說之所顯示。如是風界與風界性皆不可得，唯佛正智而能了知。大王！云何內空界？若此身內皮肉血等顯現增長，離質礙性。謂若眼竅耳穴面門咽喉，嚥噉飲食所引滋味，於腸胃間通徹而出。若時業緣引生六處，諸處生已，圍遶空界，此說名入內空界數。然彼空界從何所來？又若方處外所顯現，離質礙性名外空界。大王！若色變壞一切皆空。所以者何？是虛空界本無盡故，安靜不動，猶如涅盤，遍一切處無有障礙。大王！譬如有人於彼高原穿鑿池井。於意云何？是池井中所有空相，從何所來？王曰：無所從來。佛言：大王！設使彼人復填以土。於意云何？空何所去？王曰：空無所去。所以者何？是虛空界無去來故，不住男相，亦非女相。大王！外虛空界本來無動，自性離故，但唯言說之所顯示，除佛正慧而能了知。大王！云何識界？謂若眼根為主，緣彼形色及彼表色，名眼識界。若餘五根緣於自境各別建立，名五識界。又此識界，不著於根，不住於境，非內非外及二中間。然此識界，各各了別彼彼境已，即便滅謝，生無所來，滅無所去。大王！識生時空，滅時亦空，自性離故，不住男相亦非女相，但唯言說之所顯示。如是識界與識界性皆不可得，如佛正慧而能了知。大王！云何眼處？謂四大種——地界、水界、火界、風界——所造淨色。若地界清淨，則眼處清淨；若水、火、風界清淨，則眼處清淨。何以故？由地界清淨眼處得生，是中無有少法可得。如是乃至風界清淨，眼處得生，是中無有少法可得。何以故？無主宰故，無造作故。猶如涅盤自性清淨。大王！如是眼處各各尋求皆不可得。所以者何？地界空故，則地界清淨，乃至風界空故，則風界清淨。若諸法自性本空，則彼界何有清淨？亦無忿諍。若淨若諍皆不可得，復有何色而可見耶？當知眼處畢竟空故，自性亦空，前際後際皆不可得，未來所造亦不可得。何以故？自性離故。若自性無有，則無男相亦無女相，何有愛樂？若生愛樂是魔境界，若無愛樂是佛境界。何以故？若無愛樂，則能遠離一切諸法。大王！云何耳處？謂四大種所造淨色，分別行相，如前所說。大王！諸法解脫，決定現前，如法界空不可施設。大王！諸根各各樂著境界，眼緣色時而生愛樂，是故說色為眼境界。又此眼根緣於色境，有三種相：見可愛色起於貪想；不可愛色起於瞋想；非愛非惡而起捨想。如是乃至意著法處為意境界，若彼意處緣可愛色極生愛樂，為彼所牽引生貪行；不可愛色生於瞋行；愛非愛色起於癡行。如是聲等三種攀緣領納等相，准前應說。大王！諸根如幻、境界如夢，譬如有人於夢寐中與諸婇女共相娛樂。大王！於意云何？彼夢覺已，憶所受樂，為實有不？王曰：不也！佛言：大王！是人所夢執以為實，為智者不？不也！世尊！何以故？夢中婇女畢竟非有，何況與之共相娛樂，當知是人憶夢中境，徒自疲勞，不復可得。佛言：大王！如是，如是！愚癡眾生眼見色已，心生愛樂，復起貪著，為彼所牽，造貪業行，身業三種，語業四種，意業三種。最初造作剎那滅謝，是業不依東西南北四維上下中間而住，於死邊際命根滅時，自分業報皆悉現前，猶如夢覺，念夢中事。大王！識為其主，業為攀緣，二種相因初識生起，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世，得至他世。所以者何？性生滅故。大王！身識生時，無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空，了知業轉無有作者亦無受者，但唯名相分別顯示。大王！譬若有人於睡夢中，與諸冤對共相鬪戰。於意云何？是人覺已，憶念夢中鬪戰等事，為實有不？王曰：不也！佛言：大王！是人所夢執以為實，為智者不？王曰：不也！世尊！何以故？夢中畢竟無有冤對，何況與之共相鬪戰？當知是人徒自憂惱，都無有實。佛言：大王！如是，如是！愚癡異生眼見惡色，即生於惱厭離破壞，毀呰過失，造瞋業行。身業三種，語業四種，意業三種，最初造作，剎那滅謝，是業不依東西南北四維上下中間而住，於死邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因初識生起，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王？身識生時無所從來，滅無所去；彼業生時無所從來，滅無所去；初識生時無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空，了知業轉無有作者亦無受者，但唯名相分別顯示。大王！譬若有人於睡夢中為畢舍遮之所嬈害，心生怖畏，癡迷悶絕。大王！於意云何？是人覺已，憶念夢中為鬼所嬈，為實爾不？王曰：不也！佛言：大王！是人所夢執以為實，是智者不？王曰：不也！世尊！何以故？夢中畢竟無鬼所惱，何更說有癡迷悶絕？當知是人徒自疲勞，都無有實。佛言：大王！如是，如是！愚夫異生眼見是色，迷惑不了，造癡業行。身業三種，語業四種，意業三種，最初造作，剎那滅謝，是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者，亦無受者，但唯名相分別顯示。大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無有相即無願求，名無願解脫門。如是三法與空共行，涅盤先道，當如是學。佛言：大王！譬如有人於睡夢中，聞妙樂聲，心生適悅。是人覺已，憶念夢中美妙音樂，是實有不？王曰：不也！佛言：大王！於意云何？是人所夢執以為實，是智者不？王曰：不也！世尊！何以故？夢中畢竟無有樂聲，何況復有生適悅耶？當知是人徒自疲勞，都無有實。佛言：大王！如是，如是！愚夫異生聞可意聲起於愛樂，而生染著，造作惡行，身三、語四、意業三種，作是業已剎那滅謝。是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因初識生起，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時無所從來，滅無所去；彼業生時無所從來，滅無所去；初識生時無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空，了知業轉無有作者，亦無受者，但唯名相分別顯示。大王！耳聞惡聲則生憂惱，如人夢中親愛別離，悲號啼哭，生大苦惱。於意云何？是人覺已憶夢中事，是實有不？王曰：不也！佛言：大王！是人所夢執以為實，為智者不？王曰：不也！世尊！何以故？夢中親愛畢竟無有，何況復有別離事耶？當知是人徒自疲勞，都無有實。佛言：大王！如是，如是！愚夫異生聞其惡聲，則生憂惱，起於瞋心，造作瞋業，所謂身三、語四、意業三種，造彼業已剎那滅謝。是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時無所從來，滅無所去；彼業生時無所從來，滅無所去；初識生時無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者亦無受者，但唯名相分別顯示。大王！耳聞捨聲起於捨想，如人夢中聞他宣說不了義句。於意云何？是人覺已憶念夢中所聞之聲，為實有不？王曰：不也！佛言：大王！是人所夢執以為實，是智者不？王曰：不也！世尊！何以故？夢中畢竟無有音聲，何況更有不了義句。當知是人徒自疲勞，都無有實。佛言：大王！如是，如是！愚夫異生耳聞捨聲，不達義趣，輕慢毀呰，造作癡業。身三、語四、意三種業，最初造作，即便滅謝。是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺憶夢中聞不了義句。大王！識為其主，業為攀緣，二種相因初識生起，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時無所從來，滅無所去；彼業生時無所從來，滅無所去；初識生時無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者，亦無受者，但唯名相分別顯示。大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無有相，則無願求，名無願解脫門。如是三法與空共行，涅盤先道決定，如法界周遍虛空際，於此譬喻當如是知。大王！譬如有人於睡夢中，以旃檀香或多摩羅葉香及餘香等而以塗身。於意云何？是人覺已，憶念夢中所塗之香，是實有不？王曰：不也！佛言：大王！是人所夢執以為實，為智者不？王曰：不也！世尊！何以故？夢中畢竟無有諸香，何況復有以塗身耶？當知是人徒自疲勞都無有實。佛言：大王！如是，如是！愚夫異生初聞妙香便生愛樂，心起染著，造如是業，身三、語四、意三種業，造彼業已，即便滅謝。是業滅已，不依四方四維上下中間而住，乃至最後識滅，自業現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者亦無受者，但唯名相分別顯示。大王！如人夢中見以死蛇死狗人屍繫己頸上，心生怖畏。於意云何？是人覺已憶念所見，為實有不？王曰：不也！佛言：大王！是人所夢執以為實，是智者不？王曰：不也！世尊！何以故？夢中畢竟無死蛇等，何更復有繫之頸耶？當知是人徒自疲勞，都無有實。佛言：大王！如是，如是！愚夫異生見是臭惡，瞋恚毀呰造作是業，身三、語四、意三種業。造是業已剎那滅謝，是業不依東西南北四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時，無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者亦無受者，但唯名相分別顯示。大王！譬如有人於睡夢中為彼非人斷其鼻根。於意云何？是人覺已，憶念夢中鼻根斷壞，是實有不？王曰：不也！佛言：大王！是人所夢執以為實，是智者不？王曰：不也！世尊！何以故？夢中畢竟無有鼻根，何更說有被斷壞耶？當知是人徒自疲勞，都無有實。佛言：大王！如是，如是！愚夫異生見鼻根壞，起恐怖想，造作癡業，身三、語四、意三種業，最初造作剎那滅謝。是業滅已，不依四方四維上下中間而住，最後邊際，命根滅盡，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時，無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者，亦無受者，但唯名相分別顯示。大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無有相，則無願求，名無願解脫門。如是三法，與空共行，涅盤先道，決定如法界，周遍虛空際；於此譬喻當如是知。大王！譬若有人於睡夢中，為彼饑渴之所逼切，遇諸美饌隨意而食。於意云何？是人覺已憶念美饌，為實有不？王曰：不也。佛言：大王！是人所夢執以為實，是智者不？王曰：不也！世尊！何以故？夢中畢竟無彼美膳，況得食耶？當知是人徒自疲勞都無有實。佛言：大王！如是，如是！愚夫異生見美食已，心生愛著起於貪行，身三、語四、意三種業，最初造作剎那滅謝。是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時，無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者，亦無受者，但唯名相分別顯示。大王！如人夢中為饑所逼，得其苦瓠并拘賒怛計子、畢租摩哩捺子，而便食之，心生恚恨。於意云何？是人覺已，憶其夢中食苦瓠等，為實有不？王曰：不也。佛言：大王！是人所夢執以為實，是智者不？王曰：不也！世尊！何以故？夢中畢竟無苦瓠等，況復食耶？當知是人徒自疲勞都無有實。佛言：大王！如是，如是！愚夫異生夢為饑逼，噉其苦味，心生恚惱，造是業行，身三、語四、意三種行，造彼業已即便滅謝。是業滅已，不依東方南西北方四維上下中間而住，最後邊際命根滅時，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時，無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者亦無受者，但唯名相分別顯示。大王！如人夢中舌根斷壞。於意云何？是人覺已，憶念夢中，是為實不？王曰：不也！佛言：大王！是人所夢執以為實，是智者不？王曰：不也！世尊！何以故？夢中畢竟無有舌根，況復斷壞？當知是人徒自疲勞，都無有實。佛言：大王！如是，如是！愚夫異生見舌壞已，心生恚惱造是業行，身三、語四、意三種業，造彼業已，剎那滅謝。是業不依四方四維上下而住，最後邊際命根滅謝，自分業報皆悉現前，如夢覺已，念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！無有少法從於此世得至他世。所以者何？性生滅故。大王！身識生時，無所從來，滅無所去；彼業生時，無所從來，滅無所去；初識生時，無所從來，滅無所去。何以故？自性離故。如是了知身識身識空，自業自業空，初識初識空，若滅滅空，若生生空。了知業轉無有作者亦無受者，但唯名相分別顯示。大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無有相，則無願求，名無願解脫門。如是三法，與空共行，涅盤先道，決定如法界，周遍虛空際；於此譬喻，當如是知。佛言：大王！譬若有人於睡夢中與諸寶媛共相執持，是人覺已，憶念夢中所受妙觸，為實爾不？王言：不也！佛言：大王！於意云何？是人所夢執以為實，是智者不？王言：不也！世尊！何以故？夢中畢竟無有寶媛，況復有彼美妙觸耶？當知是人徒自疲勞，都無所得。佛言：大王！如是，如是！愚癡異生寡聞無智，於可意觸而生愛樂，心生染著造如是業，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。是業滅已，不依東方南西北方四維上下中間而住，至命終時，見先所作，心想中現，如彼睡覺憶夢中事，最後識滅自業現前。大王！識為其主，業為攀緣，二種相因，初識生起，作業受報，皆不失壞。或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天，同分種類相續不絕。大王！最後識滅名為死蘊，最初識起名為生蘊。大王！彼識起時，無所從來，滅無所至；其緣生時，無所從來，滅無所至；彼業生時，無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空，無有作者亦無受者，但隨世俗之所顯示，非第一義作是說也。大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無相者則無希求，名無願解脫門。若能了此三解脫門，與空共行菩提先道，廣大如法性，究竟如虛空；於此譬喻。當如是知。復次，大王！譬如有人於睡夢中，持熱銅鍱以為衣服而自纏身。是人覺已，憶念夢中熾然銅鍱觸身苦惱，為實爾不？王言：不也！佛言：大王！於意云何？是人所夢執為真實，是智者不？王言：不也！世尊！何以故？夢中畢竟無熱銅鍱，況復觸身受苦惱耶？當知是人徒自疲勞都無有實。佛言：大王！如是，如是！愚癡寡聞凡夫異生，見恐畏事，心生嫌惡，妄生執著造是惡業，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。是業滅已，不依東方南西北方四維上下中間而住，至命終時，見昔所作，心生恐懼，如彼睡覺念夢中事，最後識滅自業現前。大王！識為其主，業為攀緣，二種相因，初識生起，作業受果皆不失壞，或趣地獄，或墮傍生、琰摩羅界及阿修羅，若人若天。初識生已各受其報，同分心品相續而轉，最後識滅名為死蘊，最初識起名為生蘊。大王！彼識起時，無所從來，滅無所至；彼緣生時，無所從來，滅無所至；彼業生時，無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空。了知業報自性非有，無有作者亦無受者，但唯名相分別顯示。大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無相者，則無希求，名無願解脫門。若能了知三解脫門，與空共行，菩提先道，廣大如法界，究竟如虛空。於此譬喻，當如是知。復次，大王！如人夢中自見其身，悉皆散壞不覺諸觸。是人覺已，憶念夢中身根散壞而生憂惱，為實爾不？王言：不也！佛言：大王！於意云何？是人所夢執以為實，是智者不？王言：不也！世尊！何以故？夢中畢竟無有身根，況復散壞？當知是人徒自疲勞，都無有實。佛言：如是，如是！愚癡寡聞凡夫異生，自見身壞，心生執著，復起恐怖，造是癡業，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。是業滅已，不依東方南西北方四維上下中間而住，至命終時，見先所作，心生惶怖，如彼夢覺，念夢中事，最後識滅自業現前。大王！識為其主，業為攀緣，二種相因，初識生起，作業受果皆不失壞，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已，各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！初識起時，無所從來，滅無所至；彼緣生時，無所從來，滅無所至；其業生時，無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空。了知業報自性非有，無有作者亦無受者，但唯名相分別顯示。大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無相者，則無希求，名無願解脫門。若能了此三解脫門，與空共行，菩提先道，廣大如法界，究竟如虛空。於此譬喻，當如是知。復次，大王！如人夢中見彼幻師幻作五欲種種欲樂，自見其身為彼圍遶，受諸快樂。是人覺已，憶念夢中所作事業，為實爾不？王言：不也！佛言：大王！於意云何？彼於夢境執以為實，是智者不？王言：不也！世尊！何以故？夢中畢竟無彼幻師，況復變現五欲等事。當知是人徒自疲勞，都無有實。佛言：大王！如是，如是！愚癡寡聞凡夫異生意著於法，心生貪染，復起追求，轉增癡愛，為彼所牽，造如是罪，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。彼業滅已，不依東方南西北方四維上下中間而住，至命終時，見昔所作心想中現，自分業報皆悉現前，猶如夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，作業受報，皆不失壞，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已各受其報，同分心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！身識生時，無所從來，滅無所至；彼緣生時，無所從來，滅無所至；彼業生時，無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空。作業不可得，受報不可得，但唯名相分別顯示。大王！當知諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無相者則無希求，名無願解脫門。依此了知三解脫門，與空共行，菩提先道，廣大如法界，究竟如虛空。於此譬喻，當如是知。復次，大王！譬如有人於睡夢中，為彼瀑流漂沒己身及其眷屬，受諸惶怖種種苦惱。是人覺已，憶念夢中水所漂溺，為實爾不？王言：不也！佛言：大王！是人所夢執以為實，是智者不？王言：不也！世尊！何以故？夢中畢竟無水所漂，況復有彼惶怖苦惱？當知是人徒自疲勞，都無有實。佛言：大王！如是，如是！愚癡寡聞凡夫異生，意著諸法生憂惱處，展轉尋求無對治道，以不了故起諸惡行，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。是業滅已，不依東方南西北方四維上下中間而住，至命終時心生惶怖，見昔所作悉現其前，如人夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，作業受果皆不失壞，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。初識生已，各受其報，同分心品相續不絕，最後識滅名為死蘊，最初識起名為生蘊。大王！初識生時，無所從來，滅無所至；彼緣生時，無所從來，滅無所至；彼業生時，無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空，無有作者亦無受者，但唯名相分別顯示。大王！諸根如幻境界如夢，一切諸法皆悉空寂，此名空解脫門；空無空相，名無相解脫門；若無相者，則無希求，名無願解脫門。若能了此三解脫門，與空共行，菩提先道，廣大如法界，究竟如虛空。於此譬喻，當如是知。復次，大王！譬如有人於睡夢中，自見其身飲酒惛醉，不識善法及諸惡行，功德過失都不覺知。是人覺已，念夢中事，為實爾不？王言：不也！佛言：大王！於意云何？是人所夢執為真實，是智者不？王言：不也！世尊！何以故？夢中畢竟無飲酒者，況惛醉耶？當知是人徒自疲勞，都無有實。佛言：大王！如是，如是！愚癡寡聞凡夫異生，意著諸法，起愛染心造是癡業，身業三種、語業四種、意業三種，造作彼業，剎那遷謝。是業滅已，不依東方南西北方四維上下中間而住，至命終時，見先所作自分業報心想中現，如人夢覺念夢中事。大王！識為其主，業為攀緣，二種相因，初識生起，作業受報皆不失壞，或趣地獄，或墮傍生、琰摩羅界及阿脩羅，若人若天。各受其報，同類心品相續隨轉，最後識滅名為死蘊，最初識起名為生蘊。大王！身識生時，無所從來，滅無所至；彼緣生時，無所從來，滅無所至；彼業生時，無所從來，滅無所至。大王！無有少法從於此世得至他世。何以故？自性空故。如是了知初識初識空，自業自業空，身識身識空，若滅滅空，若生生空，輪迴輪迴空，涅槃涅槃皆自性空，無有作者亦無受者，若業若報，皆不可得，但唯名相分別顯示。大王！諸根如幻境界如夢，一切諸法自性空寂，此名空解脫門；空無空相，名無相解脫門；若無相者，則無希求，名無願解脫門。若能了知三解脫門，與空共行，菩提先道，廣大如法界，究竟如虛空。於此譬喻，當如是知。

5. punar apy uktaṃ | etāvac caitat jñeyam | yad uta saṃvṛtiḥ paramārthaś ca | tac ca bhagavatā śūnyataḥ sudṛṣṭaṃ suviditaṃ susākṣātkṛtaṃ | tena sa sarvajña ity ucyate | tatra saṃvṛtir lokapracāratas tathāgatena dṛṣṭā | yaḥ punaḥ paramārthaḥ so 'nnabhilāpyaḥ | annājñeyo 'vijñeyo 'deśito 'prakāśito yāvad akriyo yāvan na lābho nālābho na sukhaṃ na duṣkhaṃ na yaśo nāyaśaḥ | na rūpaṃ nārūpam ity ādi || tatra jinena jagasya kṛtena saṃvṛti deśita lokahitāya | yena jagat sugatasya sakāśe saṃjanayīha prasādasukhārthe ||

saṃvṛti prajñamayī narasiṃhaḥ ṣaḍgatayo bhaṇi satvagaṇānāṃ | narakatiraś ca tathaiva ca pretān āsurakāya narāṃś ca marūṃś ca ||

nīcakulāṃs tatha uccakulāṃś ca āḍhyakulāṃś ca daridrakulāṃś cety ādi ||

punaś coktaṃ | katama eṣa dharmo yo bhagavatā vyākṛto 'nnuttarāyāṃ samyaksaṃbodhau | kiṃ rūpam uta vedanā āho śvit saṃjñā utāho saṃskārā atha vijñānaṃ bhagavatā vyākṛtam annuttarāyāṃ samyaksaṃbodhāv iti | teṣām etad abhūt | na rūpaṃ yāvan na vijñānaṃ bhagavatā vyākṛtam annuttarāyāṃ samyaksaṃbodhau | tat kasya hetoḥ | annutpādo hi rūpam annutpādo bodhiḥ | tat katham annutpādo 'nnutpādam abhisaṃbudhyate | evaṃ yāvad vijñānam || pe ||

tad evam annupalabhyamāneṣu sarvadharmeṣu katamo 'tra buddhaḥ | katamā bodhiḥ | katamo bodhisatvaḥ | katamad vyākaraṇam | śūnyaṃ hi rūpaṃ rūpeṇa yāvad vijñānaṃ || pe ||

yāvad eva vyavahāramātram etat | nāmadheymātraṃ saṃketamātraṃ saṃvṛtimātraṃ prajñaptimātraṃ | nālam atra paṇḍitair abhiniveśa utpādayitavya iti ||

tathātraivāhuḥ | nirmāṇaratayo devā yathā vayaṃ bhagavan | bhagavato bhāṣitasyārtham ājānīmaḥ | sarvadharmā bhūtakoṭir annantakoṭir annāvaraṇakoṭir apratiṣṭhitakoṭir ity ādi || sarvadharmā bhagavan bodhiḥ | svabhāvavirahitā boddhavyāḥ | antaśa ānantaryāṇy api bodhiḥ | tat kasya hetoḥ | aprakṛtikā hi bhagavan bodhir aprakṛtikāni ca pañcānantaryāṇi | tenocyate ānantaryāṇi bodhir iti | tathā vihasyante bhagavan ye kecit parinirvātukāmāḥ | tat kasya hetoḥ | yadi kaścit saṃsārapratipanno bhavet | sa nirvāṇaṃ paryeṣatae iti ||

punar uktaṃ | bhūtakoṭir iti bhagavan yad uktaṃ nirmāṇaratibhir devais tatra vayaṃ bhūtam api nopalabhāmahe | kiṃ punar asya koṭim | tat kasya hetoḥ | yo hi kaścid bhagavan bhūtam upalabhate | koṭim api sa tasyopalabhate dvaye cāsau caratīti ||

tathātraiva sahāṃpatibrahmaṇā śāstā stutaḥ ||

supiti yatha naraḥ kṣudhābhibhūtaḥ śatarasabhojanabhuñjino ca tṛptaḥ | na pi ca kṣudha na bhojanaṃ na satvaḥ supina yathaiva nidṛṣṭa sarvadharmāḥ ||

bhaṇi naru paṭhane manojñavācaṃ priyu bhavatī na ca saṃkramo 'sti vācaṃ | na ca vacana cāsya rakta vācām upalabhase na ca tatra saṃśayo 'sti ||

śruṇati yatha manojña vīṇaśabdaṃ madhura na cāsti svabhāvataḥ sa śabdaḥ | tatha imi vidu skandha prekṣamāṇo na labhati bhāvu svabhāvataḥ sumedhāḥ || pe ||

yatha naru iha śaṅkhaśabda śrutvā vimṛśati vidva kuto ya prādubhūtaḥ | na ca labhati svabhāva śūnyabhāvaṃ tatha tv aya dṛṣṭa narendra sarvadharmāḥ ||

yatha naru iha bhojanaṃ praṇītaṃ vimṛśati aṅgaśu siddham asvabhāvam | yatha rasu tatha te 'ṅga tatsvabhāvās tatha tv aya dṛṣṭa maharṣi sarvadharmāḥ ||

yatha naru iha indrayaṣṭi dṛṣṭvā vimṛśati aṅgaśu niḥsvabhāva śūnyam | vimṛśatu yatha yaṣṭi te 'ṅga śūnyās tatha tv aya dṛṣṭa maharṣi sarvadharmāḥ ||

puravara yatha aṅgaśo vibhajya nagaru svabhāvatu nāmato na labdham | yatha nagara tathāṅga sarvaśūnyās tatha tv aya dṛṣṭa narendra sarvadharmāḥ ||

mudita yatha narāga mukta bherī harṣa janeti svabhāvaśūnyaśabdā | svaru yatha tatha te 'ṅga tatsvabhāvaṃ tatha tv aya dṛṣṭa maharṣi sarvadharmāḥ ||

... ... hanatu yatha narasya tāṃ hi bherīṃ pratighu na vidyati nāpi snehadhātuḥ | vimṛśatu bherīva te 'ṅga tatsvabhāvās tatha tv aya dṛṣṭa narendra sarvadharmāḥ ||

hanatu yatha narasya tāṃ hi bherīṃ svaru na sa manyati rāmayāmi lokam | svaru yatha tatha te 'ṅga tatsvabhāvāḥ tatha tv aya dṛṣṭa narendra sarvadharmāḥ ||

hanatu yatha narasya tasya bheryāṃ na pi svaru aṅgaśu nāpi sa svatantraḥ | svaru yatha tatha te 'ṅga tatsvabhāvās tatha tv aya dṛṣṭa maharṣi sarvadharmāḥ ||

punaś coktaṃ | satvārambaṇanāyakena kathitā maitrī śubhābhāvanā | satvaś cāsya vibhāvitaḥ suviditaṃ niḥsatva sarvaṃ jagat | tatraivaṃ dvipadottamo 'kaluṣo niḥsaṃśayā mānasaḥ | tena tvā sugataṃ vibhāvitamatiṃ pūjema pūjāriham ||

duṣkhaṃ cā sugatā [doubtful] daśaddiśigataṃ naivaṃ parīdṛśyate | satveṣū karuṇā ca nāma bhaṇitā devātideva tvayā | evaṃ bho jinapuṅgavā jinamataṃ ajñāta yathāvataḥ | tena tvāṃ dvipadottamā naravarāḥ pūjema pūjāriham ||

satvānaiva na duṣkhaṃ śākyamuninā yasyāpanītaṃ dukhaṃ | jātās te muditāś ca hṛṣṭamanaso 'ratīś ca tair noditāḥ ||

evaṃ buddhanayaṃ acintiyanayaṃ yāthāvato jānato | tasmāt pūjiya tvāṃ narāṇa pravaraṃ prāyema prāptaṃ phalaṃ ||

kāyaḥ kāyavivarjitena muninā nāsādito mārgatāṃ | naivaṃ te smṛtināyakā na bhaṇitā naiva pramuṣṭā smṛtiḥ ||

uktaṃ co sugatena bhāvapathimāḥ kāyaṃ gatā bhāvanāḥ | evaṃ buddhanayaṃ viditva sugatā pūjā kṛtā tāyinaḥ ||

bhāvethaḥ śamathaṃ vipaśyanam ayaṃ mārgaṃ dukhā śāntaye | śāntās te bhagavan savāsanamalā yehī jagat kliṣyate ||

śamathaś cātha vipaśyanā na ca malā sarve 'ti śūnyā mune | asmin devagaṇā na kāṅkṣa kvacanā pūjentu tvāṃ nāyakaṃ | ity ādi ||

[英譯] Again it is said : " Thus much must be understood : to wit, the covering and the essence, the kernel and the husk. And that by the Blessed One has been fully seen, fully spoken, made clear, as being void. Therefore he is called all-knowing. As concerns the covering, the Tathagata has seen this as being human experience ; but the essence is inexpressible, not to be perceived or discerned, unexplained, unrevealed, . . . not active, . . . not gain and not no gain, not pleasure and not pain, not glory or its lack, not form and not no form," and so forth. " There by the Conqueror for the sake of the world the covering was explained for people's good, that the world might produce faith towards Sugata for happiness. Covering is dependent upon knowledge. The man-lion told the crowds of men about the six states of existence ; hell, animals, also pretas, asuras, men, maruts, low families and high families, rich families and also poor families," and so forth. [257] And again it is said : " What is that thing which was prophesied by the Blessed One for the supreme wisdom ? Is it form or feeling or idea or conformations or consciousness that the Blessed One declared in his supreme wisdom ? " This thought came to them : It is not form, . . . not consciousness that the Blessed One prophesied in his supreme wisdom. And why so ? Neither form nor wisdom comes into being. Thus how can that which does not come into being know that which does not come into being ? " (And so on to "consciousness "). " . . . Then since nothing can be perceived, who is Buddha, what is wisdom, who is Bodhisatva, what is prophecy ? Void is form by its nature " (and so on to " consciousness "). '' . . . All this is just convention, just names, just compact, just covering, just agreement. Thus wise men should not believe in it," and so forth. In the same book again gods of the Fifth Heaven said : " As we, O Blessed One, understand the meaning of what the Blessed One says, all things are the end of being, the infinite and the unveiled end, the independent end, and so forth. AH things are wisdom, Blessed One ; they must be recognised as without essential nature, even the five mortal sins are wisdom. And why so ? Wisdom has no essential character, nor have the five mortal sins ; that is why it is said, the five mortal sins are wisdom. Therefore those are laughed at who desire to be annihilated. And why so ? If any one should fall into the circuit of existence, he is seeking for nirvana." Again it is said : The culininating point of being, Blessed One, is that which is said by the self-sufficing gods. Here we do not perceive even being, much less do we perceive an end. And why so ? Whoever, Blessed One, perceives being, he also perceives an end of being, and he moves in duality." And in the same place the Master is praised by Sahampati Brahma. " As a man sleeps overcome with hunger, and dreams that he is satisfied with partaking of a hundred choice viands ; yet there is no hunger, no viand, no being to dream, and all things are like a dream. [258] A man utters an agreeable voice in reading ; he is pleasing to his hearers, and there is no passage of the voice, there is no voice, you do not apprehend it with pleasure, there is no doubt of it. As one hears the lovely sound of a lute, like honey, and there is really no sound : so a wise and understanding person, regarding the conformations, does not perceive any being there in fact. ... As a man in this world hearing the sound of a conch reflects, and knowing whence it comes, does not regard the emptiness as having a nature of its own ; so you, King of men, regard all things. As a man in this world analyses food which is agreeable, good, but without nature of its own, and as is the flavour so are those parts, so its nature ; so you, great seer, regard all things. As in this world a man seeing a rainbow examines it bit by bit, as void, without qualities, and regards those parts as void like the rainbow ; so you, great sage, regard all things. As one analyses a great city, and perceives a city according to its nature not its name, as he sees that all its parts are void, so you, great King, regard all things. As a man is pleased and delighted with a drum, and knows that the sounds are void, as he regards the nature of them one by one, so you, great sage, regard all things. [259] If one should strike that drum, it does not feel either repulsion or affection, as if the drum should reflect upon the constituent parts of the process, so you, great King, regard all things. If one should strike his drum, the sound does not think, ' I give pleasure to the people,' as if the sound should reflect upon the elements of that sound ; so you, That is, he is perplexed by believing in being and in annihilation ; we believe in neither, and so we are calm. great King, regard all things. If one should strike the drum, that sound is not made up of parts, nor is it self-dependent, as if the sound should regard the elements of that sound ; so you, great sage, regard all things." And again it is said : " The excellent meditation on Mercy has been preached by our Leader as having all creatures for its object ; and when he has examined beings he clearly sees the world to be void of beings. In this the Best of Men is without blemish, his mind is without doubt ; therefore let us worship thee the worshipful Sugata, thy mind perfect. Although you do not see pain and unhappiness, Sugata, scattered to the ten quarters, [260] yet you preach mercy amongst all beings, you the god above all gods. Thus, O conquering Bull, understanding the doctrine of the Conqueror in truth, therefore let us worship thee the worshipful chief and best of men. Sakyamuni gives no pain to beings, who takes their pain away. All creatures are delighted and pleased, and their distresses are taken from them. So understanding the Buddha's doctrine, his ineffable doctrine, and having honoured thee, best of men, let us enjoy the fruit attained. A body is not obtained by the sage free from the body when he seeks it ; yet you have preached memory, and your memory has not been stolen away. It is said by the Sugata, Cultivate those meditations which refer to the body. Having thus understood the Buddha's doctrine, excellent worship is done to the Protector. You should cultivate calm, the path of spiritual insight, for the suppression of pains. [261] O Blessed One, those impurities connected with desire are appeased, by which the earth is tormented, nevertheless that calm also, that spiritual insight and those impurities, all are void, O sage. Therefore let the gods in every place worship thee, the King, beyond all doubt," and so forth.

[法護譯] 論曰：此說依世俗勝義建立諸法，當如是知。若時世尊以一切智觀察世間，現證了知依世俗說則有六趣，若天、若人及阿蘇囉、地獄、餓鬼、傍生，上下種族受報貧富，衰盛苦樂及以毀譽，色無色等種種相生。若時如來出現世間，諸眾生等於善逝所發生淨信樂勝義說，是時如來為利眾生如證而說，諸法之實無有造作、無有分別、無有知覺、無有顯示亦無言說，如是諸法一切皆空。若如是者，云何世尊復說受記無上正等菩提？於此法中以何為色？復何名為受想行識而能記別無上正等菩提？由是了知色本無故則菩提無生，乃至識本無故亦同是說。於諸法中皆無所得，何名為佛？何名菩提？何名菩薩？何名受記？若色色空乃至若識識空，但依世俗剎那建立，如是言說但名想耳，智者於此勿生瞋惱。如世尊說：諸法實際畢竟無盡。彼樂變化天不解深義，執我為有亦無障礙。世尊復說：諸法菩提自性離故，若能覺了即是親近無量菩提。所以者何？若離菩提則無涅盤，若無涅盤樂欲則無輪回可怖。世尊！如樂變化天所執有我不可得故，況復實際而可得耶？時娑婆界主聞佛說已即生領解，說伽陀曰：

如人夢中飢所逼，縱食百味飽何有？了斯夢相本來空，諸法自性亦如是。

如人善說諸言論，聞已咸生於愛樂，若言若愛二皆無，是中不得生疑惑。

譬如琴瑟發妙音，彼聲自性無所有，了知蘊愛亦同然，妙慧推之不可得。

譬如商珂大音響，聞已尋求何所生，彼聲自性本來空，則了大仙一切法。

譬如上味諸餚饍，食已資身使充實，如是身味本來無，則了大仙一切法。

譬如天帝現寶幢，諸天咸覩生愛樂，了知是相本來空，則了大仙一切法。

譬如有人分地界，強名城邑本來無，亦若身城自性空，則了大仙一切法。

譬如集會人擊鼓，眾共聞已生忻悅，彼聲自性本來空，則了大仙一切法。

又如擊鼓藉緣生，若無濕潤聲彌震，尋求是相何所來，則了大仙一切法。

復如擊鼓出洪音，彼無思慮及呼召，如是分別本來無，則了大仙一切法。

[參考] 父子合集經卷第九，日稱等奉 詔譯，覩史多天授記品第十七

爾時會中，有八十俱胝覩史多天子，見諸阿修羅王乃至焰摩天等，於世尊所作諸供養，復聞如來與授無上大菩提記，心大歡喜，得未曾有。是諸天子即作是念：此菩提法本無色相，受、想、行、識亦復無相。今者世尊，當以何法而為授記？所以者何？色本無生，菩提亦無生，乃至識無生故，菩提亦無生。云何無生法能得菩提耶？如是色無滅故，菩提亦無滅，乃至識無滅故，菩提亦無滅。云何無滅法能得菩提耶？如是色寂靜故，菩提亦寂靜，乃至識寂靜故，菩提亦寂靜。如是色無二故，菩提亦無二，乃至識無二故，菩提亦無二。如是色無動故，菩提亦無動，乃至識無動故，菩提亦無動。如是色不可見故，菩提亦不可見，乃至識不可見故，菩提亦不可見。彼菩提相自性離故，復云何說不生不滅、寂靜無二、湛然不動及不可見？於諸法中何者名色？色自性空，受、想、行、識亦復皆空。何者名佛？何名菩薩？何名授記？佛、佛自性空，菩薩、菩薩自性空，菩提、菩提自性空，授記、授記自性空。所名佛者，但依世俗，假名呼召希望分別，諸有智者聞諸法空，不生取著，彼愚癡人聞則瞋恚不能入解。譬如有人於睡夢中，具足受用五欲快樂，覺已思念實不可得，智者了知不生憂惱。如是安住菩薩乘者，了菩提性，本來空寂實無所得，不生怖畏亦復如是。何以故？了知諸法皆如夢故。愚癡凡夫取解各異，於諸妄法而生執著；如是諸法皆不可得。凡夫不可得，凡夫法亦不可得；聲聞不可得，聲聞法亦不可得；緣覺不可得，緣覺法亦不可得；菩薩不可得，菩薩法亦不可得；佛不可得，佛法亦不可得；菩提不可得，菩提法亦不可得；涅盤不可得，涅盤法亦不可得。

[參考] 父子合集經卷第十，日稱等奉 詔譯，大梵王天授記品第二十

爾時大梵天王知諸梵眾天子偈讚佛德，合掌向佛，而說偈言:

牟尼善了世間法，決定虛假如空拳，亦如秋雲及電光，佛常顯示袪諸妄。

如人夢中饑所逼，遇飡上妙諸美膳，畢竟無食亦無人，如來證法亦如是。

又如夢中渴乏者，得飲甘露清冷水，應知渴飲悉皆無，如來證法亦如是。

如夢中聞美妙言，彼語言相實無得，亦無說者及聽人，了法如此無疑惑。

又如箜篌出妙聲，彼聲本無有自性，智者觀蘊理如然，知蘊自性不可得。

無作無受無眾生，無所作業及受報，亦無受彼果報者，佛於此理善明了。

譬如摩尼體瑩澈，置之衣上隨色變，諸法自性本無塵，隨其分別而增染。

又如吹貝發大聲，推其響自何所得，彼聲自性本來空，佛了諸法亦如是。

又如世間香美饌，彼由眾味而合成，觀食自性本來空，佛了諸法亦如是。

如天帝幢極高顯，無思而現諸色像，彼幢自性本來空，大仙證法亦如是。

又如身藉眾緣成，推其體相不可得，當知諸蘊本如然，如來證法亦如是。

又如擊鼓所出聲，能令聞者生忻悅，彼之音響本來空，如來證法亦如是。

如人以桴而擊鼓，尋其聲自何方現，復推隱沒向何方，如來證法亦如是。

又如鼓韻無憎愛，離濕潤緣則鳴響，此身虛假本同然，如來證法亦如是。

如人擊鼓發響時，彼聲任運無所召，了身如彼自性空，如來證法亦如是。

6. punar uktaṃ | śūnyaṃ hi cakṣuś cakṣuḥsvabhāvena | yasya ca dharmasya svabhāvo na vidyate so 'vastukaḥ | yo 'vastukaḥ so 'pariniṣpannaḥ yo 'pariniṣpannaḥ sa notpadyate na nirudhyate | pe ||

yat triṣv apy adhvasu nopalabhyate na tac cakṣur nendriyaṃ kathaṃ tasya vyavahāro jñeyaḥ | tad yathāpi nāma riktamuṣṭir alīkaḥ | yāvad eva nāmamātraṃ no tu khalu paramārthato riktam upalabhyate na muṣṭiḥ | evaṃ cakṣuś cendriyaṃ ca rikte muṣṭisadṛśam alīkam asadbhūtaṃ tucchaṃ mṛṣāmoṣadharme bālopalāpanaṃ mūrkhasaṃmohanam yāvad eva nāmamātram ||

punar atraivāha | svapnāntare mahāvṛṣṭir āsravāṇāṃ pravartanā | darśitā te mahāvīra āsravotpattipaṇḍitāḥ ||

svapne yathā śiraśchedo dṛṣṭas te āsravakṣayaḥ | darśitaḥ sarvavijñānāṃ sarvadarśin namo 'stu te ||

[英譯] Again it is said : Void is the eye by its nature : and the thing whose nature does not exist, that is not material ; what is not material that has no real existence ; that which has no real existence, that does not arise nor cease. . . . That which in three ways is not perceived, that is not eye, not sense : how should its use be understood ? as an empty fist it is delusive ; . . . only in name not in fact it is perceived as empty, not a fist. So eye and sense are empty, like the fist it is delusive, not existing, inane ; deceitful tricky things, fool's prattle, stupid infatuation ; . . . only a name." Again in the same place : ' You, great hero, have shown that the great flood of depravities is like a shower of rain in a dream ; and the destruction of depravities has been shown to all the intelligent to be like a head cleft in a dream ; therefore honour be to thee, the all knowing."

[法護譯] 論曰：此復明前義，謂眼等諸法自性無有。若諸法無有則無成辦，若無成辦則無生滅，乃至眼根所緣三相愛非愛等皆不可得，無有言說亦無表示。譬如空拳舉示小兒，但誑於彼都無有實，至於名量亦不可得，此勝義空決定無有。如人夢中為彼大仙現威猛相而斷其首，智者覺已了知一切皆自識現，由是解脫。

7. atraiva ca drumeṇa kinnararājena bhagavān pṛṣṭaḥ pratyāha | yad vadasi śūnyatāṃ ca vyākaraṇaṃ | cāpy ahaṃ na jānāmi | syād yadi kiṃcid aśūnyaṃ na bhavej jinenāsya vyākaraṇam || kiṃkāraṇaṃ | tathā hi | sthitaṃ bhavet tat svake bhave | kūṭasthanirvikāraṃ | na tasya vṛddhir na parihāṇiḥ | na kriyā na ca kāraṇaṃ | yat svabhāvaśūnyam ādarśamaṇḍale supariśuddhe saṃdṛśyate pratibimbam | tathaiva druma jānīhīmān dharmān | avikāraṃ dharmadhātum imāṃ ca pūjāṃ drumāṅgaśo vicārayasi | aṅgaśo nirīkṣya pūjāṃ | katame 'vikāriṇo 'ṅgāḥ || yad api ca nirīhakatvaṃ kriyāṃ ca na jānase mayā proktaṃ | śakaṭāṅga saṃnipātaṃ nirīkṣva śakaṭasya caiva kriyāṃ ||

karma ca me ākhyātaṃ kartā na vidyate daśasu dikṣu | vāteritād iva taror yathā hi nivartate vahniḥ ||

na ca māruto na ca taruś cetayati hutāśanaṃ ca yajane | na nivartate vahnis tathaiva karmasya kartāraḥ ||

yad api vadase na ca saṃcaya puṇyasya hi vidyate | sucaritasya samudāgamaś ca | bodhis tasyāpi śṛṇu kramanta tvaṃ | yathā bhaṇasi manuṣyāṇām āyuḥparimāṇaṃ varṣaśataṃ jīvin | na cāsti varṣapuñjī | ayam api samudāgamas tadvad iti ||

[英譯] In the same place, the Blessed One, questioned by Druma, King of the fairies, said to him : " When you say I do not understand void and prophecy, if there were anything not void the Conqueror could not give any prophecy of that. Why ? Thus : It would be fixed in its own nature ; it would be firm and unchangeable. It has no growth, no dwindling, no act, no cause. As the image that is seen in a bright mirror, in essence void : [262] so, Druma, understand these things ; if reality is without change, you are perplexed about worship ; you analyse, and having looked at the worship analytically, you ask what parts of it are unchangeable. " And in that you do not understand inactivity and activity as I explained them. But consider how the waggon is put together part by part, and yet there is activity in it. And I have described action, yet no doer is to be found in the ten regions. As by the friction of the wind the blazing of a tree blazes up,i and neither maruts nor tree thinks, ' I produce the fire,' nevertheless there is the fire, so are the doers of action. And when you say there is no heaping up of merit, and assem-blage of good doings ; be instructed in that also and hear the truth of the matter. As you say the measure of man's life is a hundred years in living, and there is no heaping up of years, this heaping up is like that."

[法護譯] 如大樹緊那羅王問世尊言：若所說法悉皆是空，云何世尊與我受記？我亦不知。自住樓閣不增不減，亦不散壞受用無盡。是相云何？佛言：汝當了知彼一切法自性清淨法界本空，猶如鏡中現其影像，如造車輪聚集而顯，我說作業自性亦爾。又如林樹由風所吹兩相摩擊而發於火，如是思惟，火何所得？我說作業亦復如是。如說有人壽滿百歲，應知無有積聚年歲而可見也。

[參考] 父子合集經卷第七，日稱等奉 詔譯，緊那羅王授記品第十二

爾時會中，有八俱胝緊那羅王，其上首者名曰大樹，見諸阿修羅王乃至諸藥叉眾，咸於佛所廣作供養，復聞如來與授記別，心生驚疑，歎未曾有，謂：若佛說一切世間諸蘊、界、處，但有假名，無有少分令眾生見，若佛菩薩亦不可見。云何世尊於大眾中與諸天龍次第授記，復令化度無量有情，從一佛剎至一佛剎，奉覲如來經河沙劫，廣修諸行得成佛道，具諸相好，國土莊嚴，壽命劫數正像法等，乃至緣畢，入般涅盤？既言諸法皆悉空寂，何能建立授記之事？時大樹緊那羅王生此疑心未能決了，合掌向佛，以偈問曰：

我聞如來作是說，於佛妙慧心有疑。既言空已復授記，此義甚深不能了。

又云法界本空寂，而說如月現於水。既言空寂復現形，此義甚深不能了。

云何諸法本無生，復說樂求菩提者？既言無生何有求，此義甚深不能了。

云何諸法本無盡，復說如來有滅度？我今請問牟尼尊，此義甚深不能了。

云何諸法皆如幻，復說此歿得生天？既言如幻何有生，此義甚深不能了。

云何諸法無所依，復說依止善知識？既言無依何假人，此義甚深不能了。

云何世間無作者，復說有能斷諸惑？既言無作斷無由，此義甚深不能了。

云何諸法自性空，復說觀空得解脫？既言空已復何觀，此義甚深不能了。

云何諸法剎那滅，復說諸法常不滅？既言遷變或凝常，此義甚深不能了。

云何福業非積聚，而說修習成菩提？既言無集豈能成，此義甚深不能了。

云何諸法無所說，復說毀謗墮惡道？既言無說謗何生，此義甚深不能了。

無能勝者所宣說，種種差別難曉了，佛眼清淨照世間，普施群生甘露味。

餘無有能為我等，決擇如上所疑事，唯有如來能斷除，故我頂禮一切智。

爾時世尊，為彼大樹緊那羅王釋諸疑故，以偈答曰：

緊那羅王汝所問，既空依何而授記？由彼達法性本空，故得如來與授記。

以何因緣作是說？諸法若有實性者，則應不減亦不增，於一切時無改轉。

譬如圓鑑挂空中，假明緣故現色像，緊那羅王汝當知，自性清淨本如是，

法性無垢常湛然，亦無動亂及變異。 汝觀供養福業因，於何法中有其相？

應知法界本寂靜，智者觀法不可得。 諸有取相凡夫人，於此疑惑不能了。

汝問諸法本無生，復說發心求佛道？緊那羅王汝當知，十力妙智難思議。

凡愚沒溺三界中，於諸欲境生耽著，由是常生顛倒心，故受生死諸苦惱。

從昔未聞於正法，設得聞已而不解，使令安住實智中，漸能求趣菩提果。

汝問諸法本無滅，何故如來有滅度？為破常見諸眾生，無有少法為常者。

汝問諸法猶如幻，見生天者故懷疑？為化凡愚諸眾生，恃己所有生憍慢。

汝問諸法無所依，而見依止善知識？若非依止說法師，畢竟世間無出離。

汝問諸法無主宰，而見世間有作者？當觀車由眾分成，有於運載作用事。

為化著我諸眾生，及彼執著我所者，我為彼說無堪任，是故但唯假名想。

汝問諸法自性空，復說觀空得解脫？由彼分別執著心，故於空義不能了。

汝問諸行剎那滅，復云諸法性不滅？為破著欲諸眾生，於非淨處生淨想。

譬如遠矚於陽焰，渴者趣之而求水，皆從妄想分別生，當知水體不可得。

陽焰之處本無水，自性淨中本無染，由彼愚夫顛倒心，則為彼愛所纏縛。

汝問諸法無所說，亦云謗者墮惡道？愚夫聞已懷驚疑，智者聞之除障礙。

世間諸法本空寂，無智妄計執為我，彼等若聞諸法空，則生斷滅怖畏想。

若人毀謗於空法，皆由執著我人相，猶如繫縛於虛空，增長愚癡墮惡趣。

或說善業往天中，或生人間受快樂，作者非實業不亡，如夢中境唯心造。

當知諸趣皆如夢，由迷真故不覺知，夢中何有於去來，愚夫妄謂真實境，

我雖說有所作業，十方推求無作者。 譬如狂風吹樹枝，由相觸故生其火。

彼風及木無思念，謂言我能出於火。兩相因故火發生，本無作者亦如此。

汝問福業無積聚，云何能得菩提果？如世間有百歲人，雖經時分年無聚。

汝問諸法不可盡，云何復說業可盡？觀空理者說無窮，隨世俗中則有盡。

我雖演說真實際，由顛倒故於外求，眾生業惑障緣深，不能了此勝義法。

緊那羅王汝當知，於此勝義善安住，一切諸相皆一相，善通達者謂無相。

一切菩薩之所行，一切諸法皆無作，所謂阿字總持門，由此入解一切法。

緊那羅王汝當知，一切諸法本寂靜，此說無相總持門，由阿字門而入解。

緊那羅王汝當知，一切諸法無分別，此說平等總持門，由阿字門而入解。

緊那羅王汝當知，一切諸法無自性，此說清淨總持門，由阿字門而入解。

緊那羅王汝當知，一切諸法無有盡，此說離障總持門，由阿字門而入解。

緊那羅王汝當知，一切諸法非思議，此說實相總持門，由阿字門而入解。

緊那羅王汝當知，一切諸法無所趣，此說解脫總持門，由阿字門而入解。

緊那羅王汝當知，一切諸法本無動，此說證淨總持門，由阿字門而入解。

緊那羅王汝當知，一切諸法假名說，此說真實總持門，由阿字門而入解。

緊那羅王汝當知，一切諸法不可得，此說離相總持門，由阿字門而入解。

緊那羅王汝當知，一切諸法離思念，此說靜慮總持門，由阿字門而入解。

此法非見非對治，求彼二相無所有，了知無相亦無名，則能具足菩提道。

若法可見可對治，是法非實非平等，彼法自性離言詮，譬如虛空無相似。

法性無有種種相，亦非一相及異相，非有冷相及熱相，如鏡中像不可得；

非有曲相及直相，亦復無有明暗相，遠離男相及女相，此名入解真實相。

非諂非誑非動亂，無有舒卷微細相，亦無忿怒忻喜相，非怯弱相起盡相，

非有入相及出相，亦無進相及退相，非其寤相及寐相，復無去來現在相，

非是眼相及瞻視，亦非盲瞽與瘴瞖，非其調順非剛強，非有覆藏及顯露，

非是動轉及止息，離諸戲論常湛然。 智者當作如是觀，此名了知佛境界，

為欲調伏世間故，於離言法強分別，於此勝義善知了，則能通達一切法。

8. bhagavatyām apy uktaṃ | kiṃ punar āyuṣman subhūte utpanno dharma utpadyate utānnutpannaḥ | subhūtir āha | nāham āyuṣman śāriputra utpannasya dharmasyotpattim icchāmi na cānnutpannasyeti ||

[英譯] And in the Bhagavati it is said : ' 'But, reverend Subhiiti, when a thing arises is it existent or not existent ?'Subhuti replied : Reverend Sariputra, I would not wish to speak of a thing arisen as either existent or not existent.' "

[法護譯] 如《般若經》云：具壽須菩提！無生法者，何名無生？須菩提言：舍利子！生無所生，是無生法。

9. dharmasaṃgītyām apy uktaṃ | tathatā tathateti kulaputra śūnyatāyā etad adhivacanaṃ | sā ca śūnyatā notpadyate na nirudhyate | āha | yady evaṃ dharmāḥ śūnyā uktā bhagavatā tasmāt sarvadharmā notpatsyante na nirotsyante | nirārambho bodhisatvaḥ | āha | evam eva kulaputra tathā yathābhisaṃbudhyase sarvadharmā notpadyante na nirudhyante | āha | yad etad uktaṃ bhagavatā | saṃskṛtā dharmā utpadyante nirudhyante cety asya tathāgatabhāṣitasya ko 'bhiprāyaḥ | āha | utpādanirodhābhiniviṣṭaḥ kulaputra lokasaṃniveśaḥ | tatra tathāgato mahākāruṇiko lokasyottrāsapadaparihārārthaṃ vyavahāravaśād uktavān utpadyante nirudhyante ceti | na cātra kasyacid dharmasyotpādo na nirodha iti ||

[英譯] [263] And in the Dharmasangiti also it is said : " 'The true nature of things is a way of describing the void. And that void condition neither arises nor ceases. He said : If things are thus said to be void by the Blessed One, then all things will neither arise nor cease. The Bodhisatva Nirarambha said : Even so, young sir, as you fully perceive, all things neither arise nor cease.' He said : ' When it was said by the Blessed One : Composite things arise and cease, what is the meaning of this utterance of the Tathagata ? ' He said : The belief of the whole world, young sir, is convinced of arising and ceasing. Then the Tathagata in his great compassion to keep men free from fear, taking his stand upon experience, said that things arise and cease ; but in this he did not mean the existence or destruction of anything."

[法護譯] 彼經又云：無所發菩薩問曰：如如空者，於法何說？佛言：彼如如空不生不滅。若如是者，諸法皆空。時無所發菩薩言：如是如是，是故世尊說一切法皆無生滅。世尊！何故復說有為諸法悉皆生滅？若如是者，則佛之塔廟決定生滅。善男子！如來大悲，為除世間眾生驚怖，隨順宣說生滅之法，是中無有少法可得，況生滅耶。

[參考] 佛說法集經卷第三，元魏天竺三藏菩提流支譯

問曰：以何義故，一切法名為菩提？一切法非菩提？

答曰：於一切法著我、我所，此非菩提;覺一切法平等、知一切法真如，名為菩提。

復次，善男子！言菩提者，名為寂靜。寂靜者，名為一切法真如。

問曰：善男子！所言真如，真如者於何法說？

答曰：善男子！言真如，真如者名為空，彼空不生、不滅。

問曰：若如是，一切法空。是故，一切法不生、不滅。

無所發菩薩言：如是，如是。善男子！如汝所說，一切法不生、不滅。

問曰：若如是，何故如來說有為法皆悉生滅？佛說有為法皆生滅者，此言何謂？

無所發菩薩言：善男子！為愚癡凡夫著生滅法故，諸佛如來以大慈悲為護驚怖，隨順世諦作如是說諸法生、滅，而一切諸法不生、不滅。是故，善男子！菩薩摩訶薩應知諸佛、應知諸佛法、應知諸眾生、應知諸法、應知自身、應知身法。

10. punar atraivoktaṃ | tatra bhagavaṃś cakṣūrūpeṣu na raṇati śrotraṃ | śabdeṣu | yāvan manodharmeṣu na raṇati | sa dharmaḥ | tatra kathaṃ cakṣūrūpeṣu na raṇati | saṃsargābhāvāt | na hi cakṣūrūpeṇa saṃsṛjyate | yāvan na manodharmeṇa saṃsṛjyate | yan na saṃsṛjyate tan na raṇati | advitīyasya bhagavan dharmasya raṇaṃ nāsti | advitīyāś ca bhagavan sarvadharmāḥ paraḥparaṃ na jānanti na vijānanti | na kalpayanti na vikalpayanti | na saṃbhavanti na visaṃbhavanti | na hīyante na varddhante | na rajyanti | na virajyanti | na saṃsaranti na parinirvānti naite kasyacit | naiṣāṃ kaścit | naite bhagavan dharmā udvijante na saṃkliśyante na vyavadāyante | evam ahaṃ bhagavan jānāmy evam avabudhye | yad apy ahaṃ | bhagavann evaṃ vadāmi | evam ahaṃ jānāmy evam ahaṃ budhyāmīti | āyatanānām eṣa vikāraḥ | na ca bhagavann āyatanānām evaṃ bhavati | asmākam eṣa vikāra iti | yo hy evaṃ jānāti sa na kenacit sārddhaṃ vivadati | yan na vivadati tac chramaṇadharmam anusaratīti | tathā dharmadarśanaṃ buddhadarśanaṃ sarvasatvadarśanaṃ sarvasatvahetupratyayadarśanaṃ śūnyatādarśanaṃ śūnyatādarśanam adarśanaṃ | adarśanaṃ bhagavan sarvadharmāṇāṃ darśanaṃ samyagdarśanam iti ||

[英譯] Again in the same place it is said : " Thus, Blessed One, the eye does not make contact with the forms of sight, nor the ear with sounds, because the mind does not make contact with mental objects. That is the fact. Then why does the eye not make contact with forms ? Because there is no link between them ; for the eye is not connected with a form, . . . the mind is not connected with mental objects, and where there is no connexion there is no contact. When there is only one isolated thing there can be no contact ; and all things, Blessed One, are isolated, they do not know or discern one another, they do not form or fashion one another, they do not spring up or influence each other, they do not dwindle or grow, they are not affected or altered, do not pass into each other or vanish away ; they do not belong to any one nor is any one theirs ; these things, Blessed One, do not feel agitation or passion nor are purified. Thus, Blessed One, I know, thus I understand. And when I say, Blessed One, that I know and I understand, that means only a modification of the organs of sense ; but they do not think, This is a modification of us. He that knows this is not in contradiction with any one ; and no-contradiction is characteristic of an ascetic. Thus from the seeing of things comes the vision of the Buddha, [264] from the Buddha's vision comes the vision of all things, from the vision of all things comes the vision of the primary and secondary causes, from this comes the vision of the void, and to see the void is not to see ; not to see all things, Blessed One, is to see all things, which is the true seeing."

[法護譯] 又如《法集經》說：眼之與色本無有諍，如是耳聲乃至意法亦無有諍。云何眼色無有所諍？以二和合不相違故。乃至意法二相和合亦復如是，若不和合則有所諍。世尊！法無有二，是故不諍。諸法無二各不相知，由不相知則無分別。若離分別則無生滅、無有增減，不生愛樂亦無厭患，不住輪回不著涅盤。世尊！若於諸法不樂不厭，應知則無染淨等相。世尊！若言如是我知、如是我覺，皆是虛妄之所分別。世尊！若復於此眼等諸法善了知已，不作是念：我能分別。當知是人不與物諍，則能隨順沙門道行，為見法者、為見佛者、為見眾生者、為見空性者。世尊！見無所見，是名諸法無見。

[參考] 佛說法集經卷第五，元魏天竺三藏菩提流支譯

爾時，慧命須菩提白佛言：世尊！夫言法者，名為不諍。若能不諍，是人有法。世尊！眼之與色無有諍競。耳、聲，鼻、香，舌、味，身、觸，意、法亦無所諍，是名為法。又，云何眼、色二法無所諍競?以不和合故、以此二法不相到故。耳、聲，鼻、香，舌、味，身、觸，意、法，亦不和合、不相到故。夫不到、不合法皆無違諍。世尊！法無有二，是故法不諍。世尊！諸法無二，各不相知，不知不分別、離種種分別，不生、不滅，不增、不減，不樂、不厭，不住世間、不住涅槃。夫真法者，不言人能得法、法為人得。世尊！諸法不厭、不樂，不染、不淨。世尊！若人言我知、我覺、我說，如是之言皆是虛妄分別十二入法。世尊！而此諸入無如是心：我能分別。若人能知如是之法，當知是人不與物諍。若能不與物諍，是人隨順沙門道法。若能隨順沙門行法，是人不去、不來，不行、不住，不進、不退，見諸法則法行、見諸法則解脫行、見諸法則法界、見諸法則究竟，而不見有究竟之者。諸所見法唯是名字、唯是虛假、唯是幻偽，若能如是見虛假不實，如是等人名為見法。世尊！見法者名為見佛，見非法名為見佛，見佛者名見諸眾生，見非眾生名見因緣，見非因緣名為見空，見非空名為不見。世尊！是名正見諸法。世尊！若能如是正見諸法，當知是人能隨佛意、隨順於法、隨順於僧。世尊！若諸菩薩得如是等無諍法忍，尚不與彼諸魔共諍，況復與其同行菩薩而生違諍?若與違諍，無有是處。何以故?是菩薩見一切語言皆能成就我行，是故不應與彼諍訟。以無諍訟故，菩薩畢竟得無諍法。以畢竟得無諍法故，是菩薩名為得一切畢竟法、於一切法中得平等。如見自身平等，見一切法亦復如是，平等住、平等忍，是故名為得畢竟。諸法平等，無所去、無所來，是故名為得畢竟。世尊！菩薩如是得諸法畢竟，如是菩薩所有言說皆是法集，悉與眾生安隱樂。

11. katham annadhiṣṭhānā saṃvṛtir yuktā | kathaṃ punar ayuktā | yathāsati sthāṇau puruṣabhrāntiḥ | kasya punaḥ śūnyatāvādinaḥ paramārthataḥ sthāṇuḥ siddho yadāśrayāt puruṣabhrāntiḥ syād | amūlā eva ca sarvadharmās tatvato mūlānupapatteḥ ||

[英譯] Experience has no foundation. How is it supported, how not supported ? Like taking for a man a position that does not exist. And for one who believes in the void, how could there really be a position by reason of which that illusion which is a man could come into existence ? Thus all things are without root, because really no root exists.

[法護譯] 論曰：此名積集清淨福行而成菩提。以清淨慈緣於有情，善觀察已無眾生相。若復供養十方善逝，彼二足尊已離垢染亦不可見。應當供養苦惱眾生，是調御師之所教勅，人中上供而以施之。以大悲心拔除眾苦獲安隱樂，發生淨慧斷除煩惱。於此正理善了知已當離疑惑，如是供養果不難得。了佛正教，如教觀身念八聖道斷諸癡染，當捨己身承事諸佛，不希世間諸天妙樂，修奢摩他、毘鉢舍那若寂遍寂，為出苦道。云何建立世俗諸法？謂於虛妄處和合相應凡夫迷倒，謂為子想依止成就；說勝義空處則無是相，以一切法本無生故。

12. tathā coktam āryavimalakīrtinirdeśe | abhūtaparikalpasya kiṃ mūlaṃ | āha | viparyastā saṃjñā mūlaṃ | āha | viparyastāyāḥ saṃjñāyāḥ kiṃ mūlaṃ | apratiṣṭhānaṃ mūlaṃ | āha | apratiṣṭhāyāḥ kiṃ mūlaṃ | āha | yan mañjuśrīr apratiṣṭhānaṃ na tasya kiñcin mūlam iti hy apratiṣṭhānamūlapratiṣṭhitāḥ sarvadharmā iti ||

[英譯] Thus it is said in the holy Vimalakirtinirdea : " ' What root is there of a non-existent assumption ? ' He said : The root is a false idea. He said : What is the root of the false idea?' 'The root is not relying upon anything.' He said: ' What is the root of this ? ' He said : ' This not-relying, Manjusri, has no root at all. So all things are supported on roots that have no support.' "

[法護譯] 如《無垢稱經》說：文殊師利問維摩詰曰：虛妄分別以何為本？曰：顛倒想為本。又曰：顛倒想孰為本？曰：無住為本。又問：無住孰為本？曰：無住則無本。文殊師利！從無住本則能建立一切諸法。

13. iyaṃ samāsataḥ prajñāpāramitā cittaśuddhyarthinā bhāvayitavyā | bhāvayitvā ca kleśaripuraṇakuśalena bhavitavyaṃ | na svagṛhaśūreṇa ||

[英譯] In short, this perfection of wisdom must be cultivated by him who desires purity of thought ; this done, he must be clever at fighting passion, the enemy ; he must not play the hero in a dwelling-house.

[法護譯] 又《般若經》云：應當捨家安住勇猛斷除煩惱，心淨平等修習般若波羅蜜多。

14. yathoktam āryadharmasaṃgītisūtre | na śūnyatāvādī lokadharmaiḥ saṃhriyate 'niśritatvāt | na sa lābhena saṃhṛṣyāti | alābhena na vimanā bhavati | yaśasā na vismayate 'yaśasā na saṃkucati | nindayā nāvalīyate | praśaṃsayā nānunīyate | sukhena na rajyate duṣkhena na virajyate | yo hy evaṃ lokadharmair na saṃhriyate sa śūnyatāṃ jānītae iti || tathā śūnyatāvādino na kvacid anurāgo na virāgaḥ | yasmin rajyeta tac chūnyam eva jānīte | śūnyam eva paśyati | nāsau śūnyatāṃ jānīte yaḥ kvacid dharme rajyate vā virajyate vā tathā nāsau śūnyatāṃ jānīte yaḥ kenacit sārddhaṃ vigrahaṃ vivādaṃ vā kuryāc chūnyam eva jānīte tac chūnyam eva paśyatīty ādi ||

[英譯] As it is said in the holy Dharmasangiti Sutra : " One who believes in the void is not attracted by worldly things, because they are unsupported. He is not delighted by gain, he is not cast down by not gaining. Glory does not dazzle him, lack of glory does not make him ashamed. Scorn does not make him hide, praise does not win him ; pleasure delights him not, pain does not trouble him. He that so is not attracted by the things of the world, he is said to know the void. So one who believes in the void has no likes or dislikes ; he knows that to be only void which he might like, and regards it as only void. He that likes or dislikes anything does not know the void, and he who makes quarrel or dispute or debate with any one does not know this to be only void nor so regards it," and so forth.

[法護譯] 又《法集經》云：善解空者，心不依止世間所有利衰稱譏忻慼毀譽，於諸苦惱不生厭患、於諸快樂不生愛著，不為世法之所破壞。善解空者，則了空性無有少法而生取捨。若無取捨則無貪厭，此則名為善見空者。善知空者，於一切法無有執著，若無執著則於諸法無有所諍。

[參考] 佛說法集經卷第一，元魏天竺三藏菩提流支譯

善男子！云何名不破壞能說空者？善男子！能說空者，世間之法所不能壞。何以故？心不依止世八法故。何者為八？而不依止於利、衰等事，不生憂喜、稱譏之音，而無欣慼、毀譽二法，心不高下，於諸苦樂不貪、不厭。如是世法不能破壞，是故名為不破壞能說空者。善男子！是名菩薩不破壞能說空者。善男子！云何知不擾動能說空者？善男子！能說空者，不取於法、不捨於法。於何等法而不取捨？即知是法空、即見是法空。若能如是不取、不捨，名為心不擾動能說空者。善男子！云何名不貪不厭能說空者？善男子！能說空者，無法可貪、無法可厭。於何等法而不貪厭？即知是法空、即見是法空。若於諸法生貪厭者，如是菩薩不名知空、不名見空。若能於法心無貪厭，名不貪不厭能說空者。

15. etat saṃkṣepāc cittaśodhanam || athaivam api paramaviśuddhir dharmadarśane sati | iha pañcakaṣāyasaṃkliṣṭasya kalyāṇamitrāvasāditasya vā saṃkṣepeṇa tāvat kutra yatnaṃ kṛtvā śīghraṃ cittaśuddhir bhavati | ātmabahumānaparāvajñātyāge 'nayor mūlam ātmasatvadṛṣṭiḥ | sā caitadabhyāsāt sukaraṃ prahīyatae iti paragauravam ātmāvajñā caivaṃ bhāvanīyā ||

yadi satvo yadi skandhāḥ kṣamatā sarvathā sthitā | ekasya hi parātmatvaṃ viruddhaṃ saṃbhavet kathaṃ ||

vinālambanam apy etad ācaranty eva dehinaḥ | annādikalyānābhyāsāt kim abhyāsasya duṣkaram ||

evam abhyāsavaśyatve tulye kasmāt sukhodayam | paragauravam utsṛjya svasukhāyān yad iṣyate ||

cintāmaṇir yathoktāś ca santi gauravahetavaḥ | na tu me gauravāt saukhyam ihāpi janadurbhagāt ||

tasmāt satvāntare yadvad rūkṣamatsaramāninaḥ | ātmasnehavato vṛttir bhāvayet tadviparyayam ||

ātmano bahumāno 'yaṃ stutinindādisekataḥ | vardhate nārakavaśāt sekān narakavahnivat ||

śabdas tāvad acittatvān māṃ stautīti na saṃbhavaḥ | paraḥ kila mayi prīta ity ayaṃ me matibhramaḥ ||

tattuṣṭyaiva mama prītiḥ sāmānye na sadāstu sā | tatsukhena na cet kāryaṃ tena tuṣṭena kiṃ mama ||

anyatra mayi vā prītyā kiṃ hi me parakīyayā | na me pareṇa tuṣṭena kāye saukhyam ihāṇv api ||

evaṃ jñātvā prahātavyā kalpanā nirvibandhanā | akīrtinindā satkārā evaṃ jñeyāś ca niṣphalāḥ ||

na dharmo nāyur ārogyaṃ na balaṃ vandanādibhiḥ | yadvad utprāsyamānasya vikārair anyakāyikaiḥ ||

hṛṣṭasyātha viṣaṇṇasya lābhālābhau samodayau | vivarjya niṣphalaṃ tasmād bhaveyaṃ śailamānasaḥ ||

saṃstavatyāgāc ca śīghraṃ cittaviśuddhir bhavati | iti ||

tatrāpi cintyate | nimittodgrahasaṃbhūtā pratyabhijñā punaḥ punaḥ | utpādayaty anunayaṃ jāyate pratigho 'py ataḥ ||

pratighānunayau yasya tasya pāpam avāritam | abhyākhyānāni citrāṇi mātsaryaṃ cerṣyayā saha ||

lābhādikāmatā nāma ity ādy āvartate bahu | tasmāt sarvaprayatnena saṃstavaṃ praharen muniḥ ||

sādṛśyād anyad apy etad vārisrotovad īkṣyate | tad evedam iti bhrāntyā tatve tiṣṭhāmy ato balāt ||

avastu caitat sādṛśyaṃ duṣkhaṃ ca janayiṣyati | ahaṃ caitac ca sarvaṃ ca na cirān na bhaviṣyati | iti ||

ātmabhāvapariśuddhiś caturdaśaḥ paricchedaḥ ||

[英譯] That in brief is the Cleansing of Thought. [265] " In this way there is the highest purification when there is the vision of things. Here when one is stained with the five depravities, or when the good friend is disheartened, how, in short, must one make effort so as to purify the thought quickly ? By putting away self-esteem and contempt for others ; the root of both those two is the view that there is really a self, that there are beings, and this view is easily abandoned by this exercise." Thus respect for others and contempt for self are cultivated. " If there is a being, if there are the conformations, the uniformity is certain ; for how could there be for a given being the quality of being self or other, which involves a contradiction ? Again, grant that this conception be without foundation : living creatures cherish this from immemorial habit of imagination, and habit accomplishes the most difficult things. Since in these two cases all depends on habit, why should one abandon the respect of others which produces happiness, and desire something else for one's happiness ? The causes of honour have been declared to be a jewel, but there is no pleasure to me from honour connected with other people's misfortune in this world. Therefore in life let the Bodhisatva do the opposite to the conduct of one cruel and envious-minded, full of self-love. In such a man the high esteem of self, fostered by praise and blame and the like, grows by the power of hell as hell-fire grows fostered by the demons. [266] " One does not think of the sound, It praises me, because it is without thought ; that which troubles my spirit is to think, Another is pleased with me. If I am happy in his satisfaction, that happiness ought to be always and generally existent ; if his happiness is indifferent to me, what matters it to me that he is pleased ? What care I for another's pleasure, whether it be pleasure in me or in some one else ? I have not the smallest bodily pleasure when another is pleased with me. Knowing that things are so, we must renounce the unfounded illusion ; we must recognise that praise, blame, and honour have no effect. No virtue, no long life, no health, no strength comes from homage and salutations, just as the gesticulations of others do not affect him that they mock. Gaining or not gaining are not affected according as one is pleased or despondent. Therefore let me reject these fruitless agitations and have a mind like a rock. " By rejecting social relations, purity of mind is quickly produced." On this point we have also the following thoughts. " We recognize a person because an image has been frequently formed in the mind ; from this comes affection, from this comes also repulsion. He that feels affection and repulsion has not eschewed sin ; then all sorts of calumnies, and jealousy with envy, [267] love of gain and so forth, pride, such things find a place. Therefore with all diligence the sage should put away from him all social relations. Because of the resemblance, that ' although different is regarded as ' the same,' for example the water of a river, but it is a mistake ; consequently I must take my stand on the truth. That likeness is insubstantial and it will produce suffering ; I and that and all else will ere long be no more."

[法護譯] 論曰：此明剎那心得清淨，謂由我慢輕捨眾生。了知我見本來無有，彼若一心專注能斷，是人速疾心得清淨。如是觀察，於一切處諸眾生所，常樂尊重離於攀緣及所分別，自他平等何有相違。如是行學斯不為難。譬若如意摩尼寶珠，人所愛樂非能自貴，是故於他當生尊重。謂由顛倒分別執著，於有情邊而生慳悋或生毀訾，皆由我慢之所纏縛。以是緣故，多生讚毀增長熱惱。如何鼻燃，是聲無心於讚，何有此妄慧起彼適悅生？何於他言而生於愛？他喜若生非我有故，常樂平等自取安靜，解分別縛離讚毀相。如是了知都無果利。又於財利多生喜惱，慣習慳嫉機巧希求，順違二種俱獲重罪。隨順正理當起對治，摧我慢峯心速清淨，離語言過專樂寂默，唯除教誨相續顯示。了諸妄法無有堅實，生苦之本不得久住。

[XV. bhogapuṇyaśuddhi]正命受用品第十五

1.bhogapuṇyaśuddhiḥ pañcadaśaḥ paricchedaḥ ||

1.śikṣāsamuccayasyātmaśuddhyannantaraṃ bhogaśuddhiḥ saṃcayābhāvāt | pṛthag iha lekhitā | bhogaśuddhiṃ ca jānīyāt samyagājīvaśodhanāt || yathoktam āryograparipṛcchāyām | iha gṛhapate gṛhī bodhisatvo dharmeṇa bhogān paryeṣate nādharmeṇa | samena na viṣameṇa | samyagājīvo bhavati na viṣamājīva iti ||

[英譯] Next after self-purification comes Purity in use and enjoyment due to the absence of hoarding ; here it is explained apart. " How purely to enjoy discern, till all thy life is fully pure." As it is said in the holy ugrapariprccha : "In this world, householder, the house-owning Bodhisatva seeks his enjoyments rightly and not wrongly, fairly not unfairly ; he is right-living not wrong-living."

[法護譯] 復次長者！若在家菩薩當樂正命平等受用，遠離非法邪活命等。

2. āryaratnameghe 'py uktaṃ | na bodhisatvo dāyakaṃ dānapatiṃ dṛṣṭveryāpatham āracayati | kathaṃ neryāpatham āracayati | na śanair mandaṃ mandaṃ kramān utkṣipati na nikṣipati yugamātraprekṣikayā saviśvastaprekṣikayānnābhogaprekṣikayā | evaṃ kāyakuhanāṃ na karoti | kathaṃ vākkuhanāṃ na karoti | na bodhisatvo lābhahetor lābhanidānaṃ mandabhāṇī mṛdubhāṇī na priyabhāṇī bhavati | nānuvartanavacanāni niścārayati | pe ||

kathaṃ na cittakuhanāṃ kuroti | bodhisatvo dāyakena dānapatinā vā lābhena pravāryamāṇo vā cālpecchatāṃ darśayati | citte na spṛhām utpādayati | antardāha eṣa kulaputra yad vācālpecchatā cittena lābhakāmatā | evaṃ hi kulaputra bodhisatvaḥ kuhanalapanalābhāpagato bhavati | pe | na bodhisatvo dānapatiṃ vā dṛṣṭvā nimittaṃ karoti | vighāto me cīvareṇa | vighāto me pātreṇa | vighāto me glānabhaiṣajyena | na ca taṃ dāyakaṃ dānapatiṃ vā kiṃcit prārthayate | na vācaṃ niścārayati | evaṃ hi bodhisatvo nimittalābhāpagato bhavati | yāvan na bodhisatvo dāyakaṃ dānapatiṃ dṛṣṭvā evaṃ vācaṃ niścārayati | amukenāmukena vā me dānapatināmukaṃ vastu pratipāditaṃ tasya ca mayāmuka upakāraḥ kṛtaḥ | tena me śīlavān ayam iti kṛtvā idaṃ cedaṃ ca dattaṃ bahuśruta iti | alpeccha iti kṛtvā | mayā ca tasya kāruṇyacittam upasthāpya parigṛhītaṃ | pe ||

tatra kāyakṣatir yad uta lābhahetor lābhanidānam ādhāvanaparidhāvanaṃ dauḥśīlyasamudācaraṇaṃ ca | cittakṣatir yad uta prārthanā | lābhināṃ ca brahmacāriṇām antike vyāpādabahulatā | evaṃ hi bodhisatvo viṣamaparyeṣṭilābhāpagato bhavati | pe ||

iha bodhisatvo na tulākūṭena na mānakūṭena na visraṃbhaghātikayā na dhūrtatayā lābham upārjayati | evaṃ hi bodhisatvo 'dharmalābhāpagato bhavati | pe | ye te lābhā staupikasaṃsṛṣṭā vā dhārmikasaṃsṛṣṭā vā sāṃghikasaṃsṛṣṭā vādattā vānnanujñātā vā | tān na pratīcchati na svīkaroti | evaṃ hi bodhisatvo 'pariśuddhalābhāpagato bhavati | yāval labdhā lābhaṃ na mamāyate | na dhanāyate | na saṃnidhiṃ karoti | kālānukālaṃ ca śramaṇabrāhmaṇebhyo dadāti | mātāpitṛmitrāmātyajñātisālohitebhyaḥ kālānukālam ātmanā paribhuṅkte paribhuñjānaś cāraktaḥ paribhuṅkte | svanadhyavasito na cālabhyamāne lābhe khedacittam utpādayati | na paritapyati na ca dāyakadānapatīnām antike 'prasādacittam utpādayatīty ādi ||

tatraiṣāpy asya bodhisatvasya bhogaśuddhir ātmabhāvaśuddhivat parahitāya bhavet ||

[英譯] And it is said in the holy Ratnamegha : " When the Bodhisatva sees a generous giver, he does not pose. How does he not pose ? He does not lift and set down his feet smoothly and daintily, but looks a yoke's length before him, [268] with a confident air, without swerving his regard. It is thus he avoids playing pretence in action. How does he avoid pretence in speech ? The Bodhisatva does not for gain's sake and because of gain speak delicately and softly and pleasantly, does not utter compliant speeches. . . . How does he avoid pretence in thought ? If a Bodhisatva, when pressed by a giver or a benefactor to take a gift, manifests moderation in his speech while cherishing in his heart covetousness, this is a fire within, young sir : moderation in speech and covetousness in the heart. Thus, young sir, the Bodhisatva does not get anything by hypocritical speech. . . . The Bodhisatva does not hint when he sees a giver or a generous man, as ' I am worried about my robe, or my bowl, or medicine '; nor does he ask anything of that giver or generous man, or utter a word. Thus the Bodhisatva does not get anything by hints. . , . When the Bodhisatva sees a generous giver, he does not say, Such and such a generous man gave me such a thing and I have done him such a service ; ' or he gave me this and that, thinking me to be pious, and out of compassion I accepted it, thinking him to be learned and without covetousness.' . . . This is a bodily wrong, I mean running to and fro for the sake of gain and because of gain, and it is evil conduct : a mental wrong is asking, [269] and a desire to injure in the presence of virtuous receivers of gifts. Thus the Bodhisatva gets nothing by improper requests. ... In this world the Bodhisatva does not procure gain by false balance or false pretensions or broken trust or knavery. Thus the Bodhisatva gets nothing by wrong-doing. . . . The gains that belong to a shrine or the Law or the Order or those not given or not allowed, he seeks not nor makes his own. Thus the Bodhisatva gets nothing that is not pure. . . . What he receives he does not call ' mine,' does not treasure up nor hoard. From time to time he gives to ascetics and brahmins, from time to time he himself shares with parents, friends, courtiers, kinsmen, relatives, and as he partakes he is not inflamed by desire : not clinging to it, if he receives nothing he is not depressed, he is not annoyed, he does not allow his calm to cease in the presence of generous givers."

[法護譯] 如《寶雲經》說：云何菩薩於施者所不以身業假現威儀，若舉足時不詐徐步、若下足時不作瞻視現思惟相。云何菩薩語不矯詐不為利養，而現細語、柔軟語、愛語、隨順語？云何菩薩心不諂曲不為利養，語現少欲、心廣貪求內懷熱惱。云何菩薩善能捨離為利養故而現異相，若見施者，終不自言：我乏衣服臥具飲食病緣醫藥，願垂惠施。云何菩薩善能捨離為利養故虛言鼓動，若見施者不作詐言：某甲施主持如是物而施於我，我以某物而報彼恩。又言：以我少欲持戒多聞故施，我起悲心而攝受之。乃至身行惡者為利養故奔走往來而破禁戒，若見餘人同梵行者所得利養，興心損壞。是名菩薩離於險惡而求利養。云何捨離非法利養？謂此菩薩不以斗秤而行欺誑，他所委信不生侵損。云何捨離不淨利養？謂此菩薩於窣堵波若法若僧所有之物不作互用，若有所得亦不肯受。云何捨離耽著利養？謂此菩薩所得之物不攝於己，不自衒富亦不積聚，隨時而施沙門梵志婆羅門等，或施父母親眷朋屬。或自受用，若受用時不生染著。若時菩薩不獲利養，心不生苦亦無熱惱。或復施者無有所施，菩薩於彼不生瞋心。

[法護譯]寶雲經卷第七，梁扶南三藏曼陀羅仙譯

善男子！菩薩復有十法名為正命。何等為十？心不諂曲、不外現相貌而求利養、不作抑揚顯己異眾、不外弊五欲而心求利養、不取非法財、不取不清淨財、不著利養、不染利養、而常知足、於如法利恒生知足。云何菩薩心不諂曲？不以利養令身、口、意曲。云何不身諂曲？菩薩不為見檀越故現諸威儀。云何作威儀？見檀越時，低視徐行如猫伺鼠，是名身諂曲。云何口諂曲？菩薩不為利養作柔軟語、作愛語、作庠序語、隨他所愛語、隨他意語，如是等語皆悉不作。云何意諂曲？口說知足而心貪著。佛言：內燒、內熱，口言知足、心常貪著，若不如是，名不諂曲。云何名不外現相貌？菩薩不以見檀越時作諸相貌：我衣服短少、我鉢器減少、湯藥、臥具減少。菩薩不以見檀越故作如是說。云何名不作抑揚方便鼓動？菩薩口終不言：彼有檀越與我此物，為憐愍故受。我今持戒清淨、具足多聞、少欲，信心檀越皆樂施給。不作此說者是名不作抑揚。云何名外弊五欲而心求利養？菩薩終不外現苦行——作五熱炙身、拔髮、自餓......，如是等苦——而要財利，於他利養不懷憎嫉亦無熱惱，是名不外弊五欲心求利養。云何名不取非法利養？不輕秤小斗欺誑於他，受人財物終不侵欺。云何名不取不清淨財？若有人施佛、法、僧物及僧祇物，如是之物取為己用，乃至博貿、販賣、出息、生利而自入己，如是等物名非法財。菩薩摩訶薩遠離如是等物是名清淨活命。菩薩若得利養，不生我所想、財利歸己，亦不生能得想、亦不作積聚守護想，常念施與沙門、婆羅門、父母、師長、眷屬、貧窮、乞匃。恒作是想：若須食時當求支命，於諸美味心無染著。若不得時亦不憂惱、亦不生熱，不得令彼信心檀越生於不信。若得如法利養皆與僧同，能如是者佛亦印可、諸菩薩眾所不譏呵、亦為諸天常隨讚歎、同梵行者心無譏嫌，於利養中常生知足，得離邪命。善男子！具此十事是名菩薩清淨活命。

3. yathoktam āryavimalakīrtinirdeśe | punar aparaṃ bhadanta śāriputra ye praviśantīdaṃ gṛhaṃ teṣāṃ samanantarapraviṣṭānāṃ sarvakleśā na bādhante 'yaṃ dvitīya āścaryādbhuto dharmaḥ ||

punar atraivoktaṃ | atha tato bhojanāt sarvāvatī sā parṣat tṛptā bhūtā | na ca tat bhojanaṃ kṣīyate | yaiś ca bodhisatvaiḥ śrāvakaiś ca śakrabrahmalokapālais tad anyaiś ca satvais tad bhojanaṃ bhuktaṃ teṣāṃ tādṛśaṃ sukhaṃ kāye 'vakrāntaṃ yādṛśaṃ sarvasukhamaṇḍitāyāṃ lokadhātau bodhisatvānāṃ sukhaṃ | sarvaromakūpebhyaś ca teṣāṃ tādṛśo gandhaḥ pravāti | tad yathāpi nāma tasyām eva sarvagandhasugandhāyāṃ lokadhātau vṛkṣāṇāṃ gandhaḥ ||

punaś coktaṃ | yaiś ca bhadantānanda bhikṣubhir annavakrāntaniyāmair etad bhojanaṃ bhuktaṃ teṣām evāvakrāntaniyamānāṃ pariṇaṃsyati | pe | yair annutpāditabodhicittaiḥ satvaiḥ paribhuktaṃ teṣām utpāditabodhicittānāṃ pariṇaṃsyati | yair utpāditabodhicittair bhuktaṃ teṣāṃ nāpratilabdhakṣāntikānāṃ pariṇaṃsyatīti vistaraḥ ||

śūnyatākaruṇā garbhaceṣṭitāt puṇyaśodhanam ||

[英譯] Then also this the Bodhisatva's Purity in respect of gain, like personal purity, would be for the good of others. As it is said in the holy Vimalakvrti-nirdesa : " Again, reverend Sariputra, whoever enter this house, as soon as they have entered, no passions trouble them : this is the second miracle." Again in the same place it is said : " Then from that food that whole company was satisfied, yet the food did not decrease ; and all those Bodhisatvas and disciples, guardian deities of Sakra and Brahma, and others who ate that food [270] felt such a pleasure in the body as is the pleasure of the Bodhisatvas in the world named ' full of all pleasures ' ; from all their hair-holes such perfume was wafted, as is the perfume of the trees in the world that is scented with all perfumes." And it is said again : " The Brethren, reverend Ananda, who ate this food, if they have not attained the fixed determination, they shall find it digested when they have attained it. With those creatures who had not yet developed the thought of enlightenment, when they shall find the thought of enlightenment developed it will be digested. They who have developed the thought of enlightenment, until they shall find themselves not without holy peace it shall not be digested." That is the substance of it. Purification of religious action comes from behaviour pervaded by the Void and by Pity.

4. āryākṣayamatisūtre 'py uktaṃ | nāsti satvotpīḍanādānam | yāvan nāsti yathokte ūnadānaṃ | yāvan nāsti sarvasatveṣu dakṣiṇīyāvamanyanādānaṃ | pe | nāsti nikrandadānaṃ yāvan nāsti yācanakeṣūpataptadānaṃ nāsty uccagghana ullāpanadānaṃ nāsti parāṅmukhadānaṃ nāsty apaviddhadānaṃ nāsty asvahastadānaṃ | pe | nāsty akalpikadānaṃ | nāsty akāladānaṃ nāsti viṣaśastradānaṃ nāsti satvaviheṭhanādānam iti |

[英譯] And it is said in the holy Akshayamati Sutra : " That is no gift that does harm to creatures, . . . that is no gift which is lacking in what has been said, . . . that is no gift where is contempt for those who deserve offerings amongst all creatures, . . . there is no gift with boasting, . . . that is no gift which distresses those who crave, that is no gift where is scoffing and wheedling, or hostility, there is no gift in what is thrown away, no gift without one's own hand, . . . that is no gift that is improper, or unseasonable, there is no gift in a pernicious charm, or in what does harm to creatures."

[法護譯] 又《無盡意經》說：無有眾生不堪受施，如其所許持用施之。有來乞者不起惱施，不為他人逼迫而施，無勞倦施、無異相施、無輕易施、無背面施、無棄擲施、無不敬施、無分別施、無不自手施、無不依時施、無不平等施、無惱眾生施。

[參考] 大方等大集經卷第二十七宋涼州沙門智嚴共寶雲譯無盡意菩薩品第十二之一

無有眾生不堪受者，持戒犯戒無增減施。於受者所不望報施，不求名施，不毀譽施，無慢非慢施，無熱惱施，不悔心施，不自讚施，無雜穢施，不望業報施，無定處施，無有瞋怒垢愛等施。有來乞者不惱害施，無輕易施，不[卑*頁]面施，不撩擲施，無不故施，無手不與施，無不常施，無斷絕施，無嫉慢施，無齊限施，如其所許不貿易施，無有堪任不堪任施，無非福田施，不輕少施，不讚多施，無衰耗施，不求後生施，不求自在得財寶施，不求釋梵護世天王轉輪聖王諸果報施，不願聲聞緣覺乘施，不求王子得自在施，不為一世故施，無厭足施，無不迴向一切智施，無不淨施，無不時施，無刀毒施，無惱眾生施。

5.yat tarhy ugraparipṛcchāyām uktaṃ | dānapāramitākālo 'yaṃ yasya yenārthas tasya tatpradānakālaḥ | api tu tathāhaṃ kariṣyāmi | madyapebhya eva madyapānaṃ dāsyāmi | tāṃs tān smṛtisaṃprajanye samādāpayiṣyāmīti || madyapānād api nairāśyakṛte bodhisatve pratigho garīyān | satvasaṃgrahahāniś cāto 'nyaprasādanopāyāsaṃbhave madyaṃ deyam ity abhiprāyaḥ | śastrādiṣv api yady anubadhagurulādyavavicārād dānam āpadyeta | naivāpattir ity ata eva gamyate | sūtreṣu tu sāmānyena pratiṣedha | ity uktā dānaviśuddhidik ||

[英譯] When it is said in the ugrapariprccha : " Even strong drink he gives, thinking, ' This is the time for the Perfection of Giving, the time to give to each one whatever he craves. But thus will I do : those to whom I shall give strong drink I will cause to receive remembrance and full consciousness," the meaning is that one who is disappointed in the hope of obtaining strong drink will bear a heavy grudge against the Bodhisatva ; hence comes a loss of sympathy ; wherefore in default of other means to conciliate their goodwill, strong drink should be given. As regards the gift of such things as a sword, if the gift be made after full consideration of advantage and disadvantage, there is no sin, as it appears from the same text ; but in the scriptures such a gift is prohibited by a general rule. Thus the principle of Purity in gifts has been explained.

[法護譯] 又如《最上授所問經》云：菩薩行布施波羅蜜多時，若有人求乞所須物，當依我作而給與之。若樂酒者使生正念，即與其飲，後復令斷。如是菩薩清淨方便攝受眾生。若其內心愛樂不捨，菩薩即為種種訶毀酒之過失如利刀劍，決定遠離不令相續。如是施者則無過咎。

[法護譯] 大寶積經卷第八十二，曹魏三藏法師康僧鎧譯，郁伽長者會第十九

彼應離酒，不醉不亂、不妄所說、不自輕躁亦不嘲譁、不相牽掣，應住正念然後知之。若心欲捨一切財賄，須食與食、須飲施飲。若施他時應生是念：念是檀波羅蜜時，隨彼所欲我當給施。又我當使求者滿足。若施彼酒當攝是人，得於正念令無狂惑。何以故？悉滿他欲是檀波羅蜜。長者！是故菩薩以酒施人，於佛無過。

6. uktaṃ hy āryagaganagañjasūtre | yad utāhaṃkāraviśuddhaṃ tad dānaṃ dadāti | mamakāraviśuddhaṃ tad dānaṃ dadāti | hetuviśuddhaṃ tad dānaṃ dadāti | dṛṣṭiviśuddhaṃ tad dānaṃ dadāti | nimittaviśuddhaṃ tad dānaṃ dadāti | nānātvaviśuddhaṃ tad dānaṃ dadāti | vipākapratikāṅkṣaṇāviśuddhaṃ tad dānaṃ dadāti | yathā gaganaṃ samaviśuddhaṃ tad dānaṃ dadāti ||

pe | yathā gaganam aparyantam evam aparyantīkṛtena cittena tad dānaṃ dadāti | yathā gaganaṃ vistīrṇam annāvaraṇam evaṃ bodhipariṇāmitaṃ tad dānaṃ dadāti | yathā gaganam arūpi evaṃ sarvarūpāniśritaṃ tad dānaṃ dadāti | yathā gaganam avedayitṛ | evaṃ sarvaveditapratiprasrabdhaṃ dānaṃ dadāti | evam asaṃjñi asaṃskṛtam avijñaptilakṣaṇam evam apratijñānaṃ tad dānaṃ dadāti | yathā gaganaṃ sarvabuddhakṣetraspharaṇam evaṃ sarvasatvamaitrīspharaṇaṃ tad dānaṃ dadāti | pe | yathā gaganaṃ sadāprakāśam evaṃ cittaprakṛtiviśuddhaṃ tad dānaṃ dadati | yathā gaganaṃ sarvasatvāvakāśaṃ evaṃ sarvasatvopajīvyaṃ tad dānaṃ dadāti | yāvad yathā nirmito nirmitāya dadāti nirvikalpo 'nnābhogaḥ | cittamanovijñānavigataḥ sarvadharmaniḥpratikāṅkṣī | evaṃ dvayavigamatayā māyālakṣaṇasvabhāvaviśuddhaṃ bodhisatvas tad dānaṃ dadāti | yasyedṛśo dānaparityāgaḥ prajñājñānena ca sarvasatvakleśaparityāgaḥ | upāyajñānena ca satvāparityāgaḥ | evaṃ tyāgacittaḥ kulaputra bodhisatvo gaganasamadāno bhavati ||

[英譯] For it is said in the holy Gaganaganja Sutra : " He gives that gift, pure of the notion of I, pure of the notion of mine, pure of the notion of motive, of heresy, of reason, of kind, of expecting profit, a gift pure in thought like the sky, ... as the sky is infinite, so is the thought with which he gives ; as the sky is outspread over all, so that gift is applied unto wisdom ; as the sky is immaterial, so that gift is dependent upon no matter ; as the sky is without feeling, so that gift is detached from all feeling ; so it is without consciousness, not composite, with the characteristic of manifesting nothing ; as the sky pervades all the Buddha's field, so that gift is pervaded with compassion for all creatures ; . . as the sky is always transparent, so his gift is clear of the nature of thought ; as the sky illuminates all creatures, so his gift gives life to all creatures ; ... as one created by supernatural power gives to another, so he is without imagination and without reflexion ; without thought, mind, consciousness, not desiring anything ; thus by the absence of duality, [271] his gift is clear of the natural marks of illusion. When he has this renunciation in giving, renunciation of the passions of all creatures by knowledge of wisdom, non-abandonment of all creatures by knowledge of expedients, so, young sir, the Bodhisatva becomes self-sacrificing in heart, and his gifts are like the sky."

[法護譯] 論曰：此說施行清淨漸令趣入，如餘經中廣明制斷。如《虛空藏經》云：所謂我清淨施、我所清淨施、因清淨施、見清淨施、相清淨施、種種性清淨施、剎那果報清淨施、心等如空清淨施。乃至譬如虛空無有邊際，菩薩行施亦復如是。譬如虛空寬廣無礙，菩薩行施廣大回向亦復如是。譬如虛空無有色相，菩薩如是離色行施亦復如是。譬如虛空無想無作無表無相，菩薩行施亦復如是。譬如虛空遍諸佛剎，菩薩大慈緣諸有情廣大行施亦復如是。譬如虛空含容一切，菩薩行施攝諸有情亦復如是。乃至如變化人施變化者，無有受用亦無分別，意達諸法無所希求，離我我所自性清淨，以勝智慧斷諸煩惱，以方便智不捨有情。是為菩薩修行布施波羅蜜多猶若虛空。

[參考]大方等大集經卷第十四，北涼天竺三藏曇無讖譯，虛空藏品第八之一所問品第一

善男子！若菩薩成就八法能淨檀波羅蜜。何等為八?離我能施，離為我施，離愛結施，離無明見施，離彼我菩提相施，離種種想施，離悕望報施，離慳嫉施，其心平等如虛空，是為菩薩成就八法能淨檀波羅蜜。離此八法是謂淨施，喻如虛空無所不至，菩薩慈心行施亦復如是。喻如虛空非色叵見，菩薩所行諸施不依於色，亦復如是。喻如虛空不受苦樂，菩薩所行諸施離一切受，亦復如是。喻如虛空無有相智，菩薩所行諸施離諸想結，亦復如是。喻如虛空是無為相，菩薩所行諸施無為無作，亦復如是。喻如虛空虛假無相，菩薩所行諸施不依識想，亦復如是。喻如虛空增益一切眾生，菩薩所行諸施利益眾生，亦復如是。喻如虛空不可窮盡，菩薩所行諸施，於生死中無有窮盡，亦復如是。善男子！喻如化人給施化人，無有分別、無所戲論、不求果報，菩薩亦復如是。如化人相，去離二邊而行諸施，不分別戲論、悕望果報。善男子！菩薩以智慧捨一切結使，以方便智不捨一切眾生，是為菩薩行檀波羅蜜與虛空等。

7. śīlaviśuddhir āryagaganagañjasūtre evābhihitā | avirahitabodhicittatā cittaviśuddhyai apagataśrāvakapratyekabuddhacittatā prāmāṇikaviśuddhyai ity ādi || punar aparā śīlaviśuddhiḥ | śuddhaṃ gaganaṃ śuddhaṃ tacchīlaṃ |vimalaṃ gaganaṃ vimalaṃ tacchīlaṃ | śāntaṃ gaganaṃ śāntaṃ tacchīlaṃ | annunnataṃ gaganam annunnataṃ tacchīlaṃ | anunītaṃ gaganam anunītaṃ tacchīlam | yāvad achedyābhedyaṃ gaganam achedyābhedyaṃ tacchīlam ity ādi ||

apratihataṃ gaganaṃ sarvasatvāpratighacittasya kṣāntipariśuddhiḥ | samaprayogaṃ gaganaṃ sarvasatvasamacittasya kṣāntipariśuddhir ity ādi ||

tad yathāpi syān mahāśālavanaṃ | tasmin kaścid evāgatya śālaṃ chindyāt | tatra teṣām avaśiṣṭānāṃ naivaṃ bhavati | eṣa chinno vayam acchinnā iti | na teṣām anunayo na pratighaḥ | na kalpo na vikalpo na parikalpaḥ ||

yaivaṃ kṣāntir iyaṃ bodhisatvasya paramā gaganasamā kṣāntir | iti ||

[英譯] Purity of Conduct is thus described in the holy Gaganagaiija Sutra : "Do not abandon the thought of enlightenment, with a view to the purification of thought ; be free from the mind of disciples or Pratyeka Buddha, with a view to the purity of standard." [272] Again, another view of purification of conduct. The sky is pure, pure is his conduct ; clear is the sky, clear is his conduct , calm is the sky, calm is his conduct ; not exalted is the sky, not exalted his conduct ; peaceful is the sky, peaceful his conduct ; . . . indivisible is the sky, indivisible his conduct ; and so forth. The sky is without obstruction ; he whose thought has no dislike for any creatures has the purity of peace. The sky is uniform ; he whose thought is one for all beings has the purity of peace ; and so forth. Suppose there be a great forest of sal trees ; some one might come and cut down a sal tree ; those that are left do not think, ' That tree is cut down and we are not ; ' they feel neither pleasure nor dislike ; no thought, no fancy, no illusion. This peace of the thought of enlightenment is the supreme peace like the sky."

[法護譯] 論曰：此復明尸羅清淨，如《虛空藏經》云：遠離聲聞辟支佛心，於菩提心不生退轉，則於尸羅而得清淨。善男子！譬如虛空體性清淨，菩薩持戒清淨亦爾。虛空無垢，菩薩持戒無垢亦爾。虛空寂靜，菩薩持戒寂靜亦爾。虛空無壞，菩薩持戒無壞亦爾。又如虛空無能過勝，菩薩持戒於有情中無有勝者。又如虛空清淨平等，菩薩行忍於諸有情平等和合清淨亦爾。譬如有人手持利斧入娑羅林斷其枝葉，當知彼樹無有瞋恚，不生分別誰能斷者，亦不分別誰所斷者；菩薩行忍亦復如是，是為菩薩最上忍辱猶如虛空。

[參考]大方等大集經卷第十四，北涼天竺三藏曇無讖譯，虛空藏品第八之一所問品第一

善男子！菩薩成就八法能護淨戒。何等為八？善男子！諸菩薩不忘菩提心能護於戒，不求聲聞辟支佛地能護於戒，持戒不限於戒能護於戒，不恃諸戒能護於戒，不捨本願能護於戒，不依一切生處能護於戒，成就大願能護於戒，善攝諸根為滅煩惱能護於戒，是為菩薩成就八法能護淨戒。善男子！喻如虛空離諸悕望，菩薩以無求心能護於戒亦復如是。喻如虛空清淨，菩薩持戒清淨亦復如是。喻如虛空無有垢污，菩薩持戒無垢亦復如是。喻如虛空無有熱惱，菩薩持戒無惱亦復如是。喻如虛空無有高下，菩薩持戒無高無下亦復如是。喻如虛空無有樔窟，菩薩持戒而無所依亦復如是。喻如虛空無生無滅畢竟無變，菩薩持戒無生無滅畢竟無變亦復如是。喻如虛空悉能容受一切眾生，菩薩持戒普能運載亦復如是，為利益眾生能護正戒。善男子！如水中月無持戒破戒，菩薩亦復如是。了知一切諸法猶如月影無持戒破戒，是為菩薩行尸波羅蜜與虛空等。善男子！菩薩成就四法，行羼提波羅蜜與虛空等。何等為四？善男子！若菩薩他罵不報，以分別無我想故；他打不報，以無彼想故；他瞋不報，以離有想故；他怨不報，以去離二見故。是謂菩薩成就四法，行羼提波羅蜜與虛空等。善男子！菩薩成就八法，能淨羼提波羅蜜。何等為八？善男子！菩薩善淨內純至，修羼提波羅蜜；善淨外不悕望，修羼提波羅蜜；於上中下畢竟無障礙，修羼提波羅蜜；隨順法性無所染著，修羼提波羅蜜；離一切諸見應空，修羼提波羅蜜；斷一切諸覺應無相，修羼提波羅蜜；捨一切諸願應無願，修羼提波羅蜜；除一切諸行應無行，修羼提波羅蜜。是謂菩薩摩訶薩成就八法，能淨羼提波羅蜜。善男子！喻如虛空無憎無愛，菩薩修羼提波羅蜜，無憎無愛亦復如是。喻如虛空無有變易，菩薩畢竟心無變易，修羼提波羅蜜，亦復如是。善男子！喻如虛空無有虧損，菩薩畢竟修羼提波羅蜜，心無虧損亦復如是。喻如虛空無生無起，菩薩修羼提波羅蜜，心無生起亦復如是。喻如虛空無有戲論，菩薩修羼提波羅蜜，心無戲論亦復如是。喻如虛空不望恩報，菩薩修羼提波羅蜜，於一切眾生不望果報亦復如是。喻如虛空無漏無繫，菩薩修羼提波羅蜜，離一切漏不繫三界亦復如是。善男子！菩薩行羼提波羅蜜時不作是念：彼來罵我我能忍受。亦不見罵者、受罵者及所罵法；不作是觀，不作是戲論言，彼空我亦空；亦不作是思惟，音聲如響何由而出；亦復不作是觀，我是彼非；又復不作是見，彼無常我亦無常；亦復不作是念，彼愚我智；亦不作是想，我等應行忍辱。善男子！譬如有人求娑羅枝，為娑羅枝故，齎持利斧入娑羅林中，至一大樹下斫其一枝，餘枝不作是念：彼已被斫，不斫我等。其被斫者亦不作是念：我已被斫，餘者不斫。二俱無想，不生憎愛。善男子！菩薩摩訶薩行羼提波羅蜜時，觀知一切法性如草木墻壁瓦石等，而示現割截身體，為教化眾生故，無憎無愛、無憶想分別。善男子！是為菩薩行羼提波羅蜜與虛空等。

8. āryaratnacūḍasūtre vistaram uktvā āha | idam ucyate vīryaṃ | tasya kāyapariśuddhiḥ | yat kāyasya pratibhāsapratibimbajñānaṃ vāco 'nnabhilāpyajñānaṃ | cittasyātyantopaśamajñānaṃ | tathā maitrīsaṃnāhasaṃnaddho mahākaruṇādhiṣṭhānapratiṣṭhitaḥ | sarvākāravaropetaṃ śūnyatākārābhinirhṛtaṃ dhyānaṃ dhyāyati | tatra katamā sarvākāravaropetā śūnyatā | yā na dānavikalā | yāvan nopāyavikalā | na mahāmaitrīmuditopekṣāvikalā | na satyajñānāvatāravikalā | na bodhicittasatvāpekṣāvikalā | nāśayādhyāśayaprayogavikalā | na dānapriyavadyatārthakriyā samānārthatāvikalā | na smṛtisaṃprajanyavikalā | na smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgāṣṭāṅgamārgavikalā na śamathavipaśyanāvikalā | pe | upaśāntā ca svabhāvena | annupaśāntā ca karmakleśeṣu | upekṣikā ca sarvadharmāṇāṃ | avekṣikā ca buddhadharmāṇāṃ | jahā ca svalakṣaṇena | vikrāntā cādhiṣṭhānakāryatayā | avyāpṛtā ca svarasena | sadā vyāpṛtā ca buddhakāryeṣu | śītībhūtā copaśamena | sadojjvalitā ca satvaparipāke | iyam ucyate sarvākāravaropetā śūnyatā ||

yāvad iyaṃ kulaputra dhyānapāramitā caryāpariśuddhir iti ||

etena prajñāpariśuddhir veditavyā | evaṃ sarvapuṇyeṣv iti ||

[英譯] In the holy Ratnacuda Sutra the subject is given at length. " This is what is meant by strength. What is that purity ? It is the knowledge of the body as being an image of reflexion, the knowledge of voice as being something inexpressible, the knowledge of the mind as being altogether at rest. Then, armed with the resolution of compassion he is established in the resolve of great pitifulness. He enters on meditation which takes the mould of the void in all the best aspects. What is the void in all its best aspects ? That which is not without generosity, . . . not without expedients, not without pleasure and delight in deep compassion, not without the presence of the knowledge of truth, not without the regard for all creatures and the thought of enlightenment, not without wish, intention, resolve ; intentional generosity, fair speech, doing good for others, done not without that same intention ; not without full consciousness and memory ; not without the earnest meditations, the right exertions, the constituents of magic power, the moral qualities, the forces, the requisites of supreme knowledge, the eightfold path, quietude, far-sightedness . . . peaceful by its nature, [273] not content amid sinful acts, regardful of all things, observant of the Buddha's righteousness, dull by its own character, bold with respect to blessing, not busied with its own tastes, always busied with the Buddha's business, tranquil by peace always kindled by the ripening of beings ; this is what is meant by the void in all its best forms. . . . This, young sir, is the perfect meditation and the purification of conduct. " By this is to be understood the purification of knowledge ; so also in all acts of merit."

[法護譯] 又《寶髻經》說：身精進清淨，謂若此身猶如影響，所有言說自性無記，了知是心畢竟空寂，當以大悲被慈甲冑，具足諸行深修禪定，於功德法無令缺減，以菩提心觀諸眾生無有缺減，樂行布施乃至方便無有缺減，於慈悲喜捨深心相應無有缺減，於布施、愛語、利行、同事無有缺減，於正念正知無有缺減，於念處、正勤、神足、根、力、覺支、聖道無有缺減，乃至於奢摩他、毘鉢舍那無有缺減，捨業煩惱自性無知，修檢其身無令縱逸，常勤佛事成熟有情，咸得清涼安住寂靜。善男子！是名菩薩修禪波羅蜜多行清淨。如是乃至智慧波羅蜜多當如是知。

[參考]大寶積經卷第一百一十七，西晉三藏竺法護譯，寶髻菩薩會第四十七之一

佛告族姓子：何謂菩薩進度無極為清淨行？不捨道心，所可興業未曾怯弱，常遵勤修而不睡寐，不離德本積累功德，不以退還於度無極。若造行者方便求法，堪任為人講說經典，護于正法多所度脫，不厭大慧開化眾生，嚴淨佛土度于小乘，具足本願究竟聖慧。未曾違失施戒博聞，親近權慧已至福家，當以何意勉濟群生令無憍慢，是謂精進。彼何謂淨？若曉了身猶如影響，所言柔軟識不以倦，其慧究竟而心淨寂，明於所行永不可盡，分別諸滅以慧消化，而成一心慧無所起。彼以三事離於精進：一曰倚著因緣，二曰行顛倒事，三曰望想之滅。若於三界無所倚著，是為精進。復有三事。何謂為三？眼無所著，不倚於色不貪於識。耳聲識、鼻香識、舌味識、身煖識、意法識，亦復如是悉無所著。彼無所受亦無所習，故曰精進。無施不慳、無戒不犯、無忍不諍、無進不殆、無禪不亂、無智不愚，不造德本亦無不善，不求佛道不得聲聞緣覺之地，其無所行亦無不行，則便逮成二精進淨。何謂二？一曰內無所住興諸因緣，二曰捨於外見眾想諸識。是為二精進。復有二淨。何謂二淨？一曰於內寂定，二曰不遊於外亦無放逸。是為二淨。其根精進，於諸所行而無所行亦不輕戲，是為菩薩進度無極清淨之行。佛告族姓子：何謂菩薩寂度無極清淨之行？慇懃合集一心之事，觀所應察而以正受。彼若一心禪不著色，棄捐痛痒思想生死識。彼若禪者，不著眼耳鼻舌身意識。彼若禪者，不貪色聲香味細軟法。彼若禪者，不著地水火風空，不著帝釋日月梵天尊豪之位，不著欲色無色之界，不倚今世及與後世，不住於身亦無所處，不倚言辭心不疲懈，悉無所住無卒無暴，不住邊際得無所念。彼若禪者，不計有身、不興諸見、不貪我人壽命、不見微妙可不可事、不見斷滅不覩無常、不見生滅有處無處。彼若禪者，亦不永盡眾漏之源，不著諸佛，不入寂滅果證之跡，亦不長處於無所行。若行禪者，一心解空不以空為證，求於無相無願，不以無相無願為證。被大德鎧行無極慈住於大哀，一切具足奉行空事。何謂具足行空？不想布施持戒忍辱精進一心智慧，不想善權諸所開化，不想慈悲喜護，亦不悕望入於聖慧。不想道心有所觀察，不想志性意有所應，不想四恩慧施仁愛，利人等利一切救濟。不想其意安詳而有所存，不想意止、意斷、神足、根、力、覺意及八由行。不想寂默而觀察法，不想調定柔濡之行，不想慚愧有所羞恥，常住佛道未曾斷絕。隨法眼教執於炬曜，從聖眾戒常修鮮潔，立觀眾生成就佛身，以德莊嚴而從世雄，聞具足音奉佛三昧，獲於正覺神足之辯，受十種力住無所畏，逮於微妙十八不共諸佛之法，不與聲聞緣覺合同。拔去止處諸欲塵穢，不離神通開導眾生，四分別辯精進明了，現世度世之法教化眾生。與眾超異質直出家，度於駛水而過泛流，斷諸所有所可住處，自然靜寞法教澹怕，觀於身法無所貪愛，志於佛法了自然想。越諸住行默口言辭，有所說者常宣佛語，以此至誠消滅常然開化眾生。是曰具足行空。

9. tathāryavimalakīrtinirdeśe 'py uktaṃ |saddharmacakrapravartanamahāparinirvāṇasaṃdarśanagocaraś ca bodhisatvacaryātyajanagocaraś cāyam api bodhisatvasya gocara | iti ||

bhogapuṇyaśuddhiḥ pañcadaśaḥ paricchedaḥ ||

[英譯] So also it is said in the holy Vimalakirti-nirdeia : " The field wherein the wheel of the good law is rolled, wherein the great Nirvana is manifested, the field where the virtue of the Bodhisatva is not abandoned, this is also the field of the Bodhisatva.'

[XVI. bhadracaryāvidhiḥ]增長勝力品第十六

bhadracaryāvidhiḥ ṣoḍaśaḥ paricchedaḥ ||

1. idānīṃ trayāṇām api vṛddhir vācyā || kim arthaṃ | grahītāraḥ subahavaḥ svalpaṃ cedam anena kiṃ | na cātitṛptijanakaṃ vardhanīyam idaṃ tataḥ || atitṛpti buddhatvaṃ | tan na śrāvakasādhāraṇena śuddhimātreṇa satvānāṃ janyatae ity arthaḥ |

[英譯] Now we have to describe three kinds of Increase. Hence the verse : " Many there are to take from thee : Little thou hast ; what boots it thee ? It gendereth not supreme content ; Therefore increase it all thou mayst." Supreme content is Buddhahood : the meaning is, that this is not produced by just that purity which belongs to the disciple.

[法護譯] 論曰：此明三種增長勝力，謂於所行行常無厭足、所度眾生不生懈退、求佛妙智堅固勇猛，是三種力非諸聲聞所能行故。

2. ātmabhāvasya kā vṛddhir balānālasya vardhanaṃ || tatrāryaratnameghe balam uktaṃ |na sa satvaḥ satvanikāye saṃvidyate yo bodhisatvasya balena balaṃ mardayed ity ādi ||

[英譯] " How to increase my body's weal ? Increase thy vigour, scorning sloth."[274] The Vigour of this verse is described in the holy Ratnamegha : In the multitude of beings, that being is not to be found who should destroy the Bodhisatva's strength by strength."

[法護譯]如《寶雲經》說：以諸眾生自性怯弱，唯除菩薩顯現增長。

3. tasya kathaṃ vardhanam | yad uktam āryatathāgataguhyasūtre āryavajrapāṇer baladarśanavismitājātaśatrupṛṣṭena bhagavatā | daśabhir mahārāja dharmaiḥ samanvāgato bodhisatva evaṃrūpāṃ balavattāṃ pratilabhate |katamair daśabhiḥ | iha mahārāja bodhisatvaḥ kāyaṃ jīvitaṃ ca parityajati | na ca punaḥ saddharmaṃ parityajati | sarvasatvānāṃ cāvanamati na ca punar mānaṃ bṛṃhayati | durbalānāṃ ca satvānāṃ kṣamate | na pratighaṃ karoti | jighatsitānāṃ ca satvānām agraṃ varabhojanaṃ dadāti | bhītānāṃ ca satvānām abhayaṃ dadāti | glānānāṃ ca satvānāṃ bhūtacikitsāyai utsuko bhavati | daridrāṃś ca satvān bhogaiḥ saṃtarpayati | tathāgatacaitye ca sudhāpiṇḍalepanaṃ karoti | ānandavacanaṃ satvānāṃ śrāvayati | daridraduṣkhitānāṃ ca satvānāṃ bhogasaṃvibhāgaṃ karoti | śrāntaklāntānāṃ ca satvānāṃ bhāraṃ vahati | ebhir mahārāja daśabhir iti ||

[英譯] How comes the increase of this ? As it is said in the holy Tathagataguthya Sutra : " When Ajatasatra was amazed as reverend Vajrapani showed his strength, and asked the Blessed One, he said : ' There are ten ways, sir, by which a Bodhisatva obtains strength like this. And what are they ? In this world, sir, the Bodhisatva renounces body and life, but he does not renounce the Good Law. He bows before all creatures, and does not let his pride grow. He is compassionate to weak creatures, and does not dislike them. When any are hungry he gives them the best food. When any are frightened he gives them protection. When any are ill he exerts himself for their complete cure. The poor he rejoices with plenty. At a shrine of the Tathagata he does repairs with a lump of plaster. He lets people hear pleasant speech. He goes share for share with those afflicted with poverty. He carries the burdens of the weary and exhausted. These are the ten ways, sir.' "

[法護譯]又《如來祕密經》說：時阿闍世王復白佛言：世尊！菩薩具修幾法即能獲得如是勝力？佛言：大王！菩薩若修十法獲斯勝利。何等為十？一者菩薩寧捨身命終不棄捨無上正法；二者於一切眾生作謙下想不增慢心；三者於彼劣弱眾生起愍念心不生損害；四者見飢渴眾生施妙飲食；五者見怖畏眾生施其無畏；六者見疾病眾生施藥救療；七者見貧乏眾生惠令滿足；八者見佛塔廟形像圖拭圓淨；九者出歡喜言安慰眾生；十者見彼負重疲困苦惱眾生為除重擔。菩薩若具如是十法，即能獲得如是最勝之力。

[參考]佛說如來不思議祕密大乘經卷第十八，惟淨等奉 詔譯，阿闍世王問答品第二十二之一

時阿闍世王復白佛言：世尊！菩薩具修幾法，即能獲得如是勝力？佛言：大王！菩薩若修十法，獲斯勝力。何等為十？一者、菩薩寧捨身命，終不棄捨無上正法。二者、於一切眾生作謙下想，不增慢心。三者、於彼劣弱眾生起愍念心，不生損害。四者、見饑渴眾生施妙飲食。五者、見怖畏眾生施其無畏。六者、見疾病眾生施藥救療。七者、見貧乏眾生惠令滿足。八者、見佛塔廟形像塗飾圓淨。九者、出歡喜言安慰眾生。十者、見彼負重疲困苦惱眾生為除重擔。菩薩若具如是十法，即能獲得如是最勝之力。

4. annālasyavardhanaṃ katamat | yad vīryavardhanaṃ | yathoktaṃ sāgaramatisūtre | ārabdhavīryeṇa sāgaramate bodhisatvena bhavitavyaṃ sadā dṛḍhaparākrameṇa | tīvracchandena bodhisatvena bhavitavyam anikṣiptadhureṇa | ārabdhavīryāṇāṃ hi sāgaramate bodhisatvānāṃ na durlabhā bhavaty annuttarā samyaksaṃbodhiḥ | tat kasya hetoḥ | yatra sāgaramate vīryaṃ tatra bodhiḥ | kusīdānāṃ punaḥ sudūravidūre bodhiḥ | nāsti kusīdasya dānaṃ yāvan nāsti prajñā nāsti kusīdasya parārtha iti ||

[英譯][275] What is the increase of activity ? The same as increase of energy : as it is described in the Sagaramati Sutra : " The Bodhisatva, Sagaramati, must always practise energy by sustained effort. Keen of will must he be, and he must not drop the yoke. When the Bodhisatvas practise energy, Sagaramati, it is not hard for them to get perfect and supreme enlightenment. Why is this ? Where energy is, Sagaramati, there is enlightenment. But when men are lazy, enlightenment is far far away. The lazy cannot be generous, . . . the lazy has no understanding, and no benefit for others."

[法護譯]又《海意經》說：菩薩若能發起精進，常所堅固勤行樂欲，所起精進無有休息，而諸菩薩即於阿耨多羅三藐三菩提不為難得。何以故？海意！由精進故乃得菩提，若懈怠者於佛菩提遠中復遠。無懈怠者能行布施，乃至無懈怠者能集智慧。

[參考]大方等大集經卷第九，北涼天竺三藏曇無讖於姑臧譯，海慧菩薩品第五之二

爾時，世尊復告海慧菩薩言：善男子!菩薩摩訶薩勤行精進，易得阿耨多羅三藐三菩提。誰有修行勤精進者，當知是人即有菩提。誰有精進是人，即具檀波羅蜜、尸波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜，能自利益亦利於他。

5.candrapradīpasūtre 'py āha | utpalaṃ vārimadhye vā so 'nupūrveṇa vardhatae |ity ādi || iyaṃ saṃkṣepād ātmabhāvavṛddhiḥ || śūnyatā karuṇāgarbhād dānād bhogasya vardhanaṃ ||

[英譯]And in the Candrapradipa Sutra it is said : As a lily in the midst of the water he grows and grows." This in brief is the increase of the body's weal. Enjoyment's increase comes from gifts, Offspring of mercy and the Void."

[法護譯]如《月燈經》云：猶如水中生優鉢羅花，應知次第而得增長，當漸修學布施等行。

6.yathoktaṃ vajracchedikāyāṃ | yo bodhisatvo 'pratiṣṭhito dānaṃ dadāti | tasya puṇyaskandhasya na sukaraṃ pramāṇam udgrahītum iti ||

[英譯]As it is said in the Vajracchedika : " When a Bodhisatva gives a gift without believing in any thing, it is not easy to set a limit to the mass of his merit."

[法護譯]如《能斷金剛經》云：若菩薩善住布施，所獲福聚不可稱量。

7.mahatyām api prajñāpāramitāyām uktaṃ | punar aparaṃ śāriputra bodhisatvena mahāsatvenālpam api dānaṃ dadatā sarvasatveṣu sarvākārajñatāyām upāyakauśalyapariṇāmanatāyām aprameyam asaṃkhyeyaṃ kartukāmena prajñāpāramitāyāṃ śikṣitavyam | tathā sarvasatvānāṃ manorathān paripūrayitukāmena | yāvaj jātarūparajatodyānarājyādibhir upakaraṇaiḥ prajñāpāramitāyāṃ śikṣitavyam iti ||

[英譯]And in the Mahati Prajnaparamita it is said : " Moreover, Sariputra, when the Bodhisatva, the Great Being, gives even a small gift to all creatures, and he desires to make it immeasurable, ineffable, by applying his fertility in resource to wisdom in all its forms, he must practise himself in the Perfection of wisdom. So one who wishes to fulfil the desires of all beings, . . . and by providing them with gold and silver, parks and kingdoms, must practise himself in the Perfection of wisdom."

[法護譯]又如《大般若》說：復次舍利子！若菩薩摩訶薩樂欲修習般若波羅蜜多，非少布施而得圓滿，應當施與一切眾生金銀珍寶、園林舍宅，種種所須隨其意樂，以一切相智方便善巧而能迴向無量阿僧祇一切眾生當學般若波羅蜜多。

8.vinā ca karuṇayā na bodhisatvānāṃ kiṃcic ceṣṭitam iti vakṣyāmaḥ | iti saṃkṣepād bhogavṛddhiḥ || puṇyavṛddhiḥ sarvavṛddhīnāṃ mūlam iti tadarthaṃ parikarabandha ucyate || kṛtvādāv eva yatnena vyavasāyāśāyau dṛḍhau | karuṇāṃ ca puraḥkṛtya yateta śubhavṛddhaye || cittaśuddhikālabhāvitānāṃ vyavasāyādīnāṃ prayogārambhe punar āmukhīkaraṇena dṛḍhatāpādanārthaḥ ślokaḥ | kṛtvety ādipūrvaka eva || āsannayuddhakālānāṃ astrakauśalyādaravat prayogasamakālaṃ dṛḍhīkariṣyāmīti śaithilyanivāraṇārtham ādigrahaṇam | tatra kathaṃ vyavasāyaṃ dṛḍhīkaroti ||

[英譯][276] And without mercy, nothing is accomplished by the Bodhisatvas : so we shall say. This in brief is the increase of enjoyment. Increase of merit is the root of all increase : this thought is called the binding on of the girdle. " With effort first, before all place Settled resolve and purpose firm ; Set mercy too before thy face And so for merit's increase strive." The verse which begins With effort," etc., as before, has for its aim to produce firmness, at the beginning of practice, by bringing again and again to mind the resolutions, etc., which were made when one was purifying the thought. He employs the words " at first " in order to prevent slackness : one must say, " As with skill and care in the use of weapons when time of battle is come, so at the time of practice I will make strong my resolution."

[法護譯]論曰：此明大悲空藏自性清淨、受用福聚速疾增長。若無大悲非菩薩行，建立諸善此為根本。如是深心堅固大悲現前，勇猛修作諸相應行，則能獲得尸羅清淨。故有頌云：

如人善鬪戰，利器心堅勇，若小有懈退，則為彼所執。

9. yathāryasudhana āryamaitreyam upasaṃprakrāntaḥ samyakcaryāniḥsamarthaḥ | pūrvāntakoṭīgatakāyapraṇāmaḥ kāyasamanvāhāreṇa kāyabalaṃ dṛḍhīkurvāṇaḥ | pūrvāntakoṭīgatakāya cittapariśuddhiniṣkāraṇasāṃsārikacittapracārasamanvāhāreṇa cittamanasikāraṃ nigṛhṇan | pūrvāntakoṭyasatkarmalaukikakāryaprayuktaniṣprayojanaparisyandasamanvāhāreṇa pratyutpannaprayojanamahāsāmarthyaṃ vicintayan | pūrvāntābhūtaparikalpasamutthitavitathasaṃkalpasaṃdarśitamanasikārasamanvāhāreṇa sarvabodhisatvacaryāsamyaksaṃkalpābhisaṃskārabalaṃ samutthāpayan | atītātmabhāvārthaprayogārambhaviṣamatāsamanvāhāreṇa sarvasatvārambhavaiśeṣikatayādhyāśayabalaṃ dṛḍhīkurvāṇaḥ | atītakāyasamudācāranirāsvādatāsamanvāhāreṇa | sarvabuddhadharmapratilābhaprayogamahāśvāsapratilābhendriyavegān vivardhayamāno 'tītādhvaviparyāsaprayuktamithyāśayaprayogasamanvāhṝeṇa | pratyutpannādhvasamyagdarśanāviparyāsasaṃprayuktena bodhisatvapraṇidhānasamādānena saṃtatiṃ pariśodhayan | pūrvāntagatāyogavīryārambhakāryāpariniṣpannāryasamādānasamanvāhāreṇa [doubtful] | pratyutpannabuddhadharmasamudāgamapratyupasthānena mahāvīryārambhavikrameṇa kāyacittasaṃpragrahaṃ saṃjanayamānaḥ | pūrvāntakoṭīpañcagatyapāyanikṣiptātmaparanirupakaraṇākhyanirupajīvyasamucchrayaparigrahasamanvāhāreṇa | sarvabuddhadharmotthāpakasarvajagadupajīvyasarvakalyāṇamitrārāgaṇasamarthyātmabhāvaparigrahaṇatayā vipulaprītiprāmodyavegān vivardhayamānaḥ pratyutpannajanmābhinirvṛttaṃ jarāvyādhimaraṇaśokākarabhūtaṃ saṃyogaviyoganidhānabhūtaṃ samucchrayaṃ | aparāntakalpakoṭīgatabodhisatvacaryācaraṇaprayuktasya satvaparipācanabuddhadharmaparigrahaprayuktasya tathāgatasaṃdarśanasarvabuddhakṣetrānucaraṇasarvadharmabhāṇakopasthānasarvatathāgataśāsanasamanvāharaṇaprayuktasya sarvadharmaparyeṣṭisahāyabhūtasya sarvakalyāṇamitradarśanasarvabuddhadharmasamudānayanaprayuktasya bodhisatvapraṇidhijñānaśarīrasya hetupratyayabhūtam avalokyācintyakuśalamūlendriyavegān viva rdhayamāna iti |

[英譯] Then how does he make strong his resolution ? As the holy Sudhana approaching the holy Maitreya made firm his bodily strength by considering how he had wasted a world of bodies in the past because they were unable to practise virtue, controlling his thought and intention as he considered the many different ways in which his thought attached him to outside objects, ineffective towards purity of body and mind in the past, [277] he ponders the great importance of present intentions by considering the useless stream of his actions leading to worldly conduct and evil deeds ; he develops this force to build the true conception of the conduct of all the Bodhisatvas, by considering that in the past his judgment had been affected by untrue ideas springing from illusion ; he strengthens the force of resolution in a way superior to the conduct of all others by considering that his exertion for his own ends in the past was bad, by considering that all his past bodily action was insipid ; he increases the power of the faculties which produce great comfort when used to acquire the qualities of a Buddha, by considering that in the past his inclinations have been warped by wrong ideas ; he cleanses the course of his feelings by undertaking the aspiration of all Buddhas which owing to right views is not involved in error in the present ; by considering that his past strenuous effort was unsuccessful and ineffective even when there was such an effort ; he produces exaltation of body and thought by exerting great efforts to realise that the qualities of the present Buddhas are at hand, by considering that in the past he has been possessed of bodies, cast into the different evil states of existence, bodies of no use to himself or to others, which could not contribute to their life ; he increases the impulses of joy and delight by assuming a personality capable of producing the qualities of all Buddhas, of serving all the world, of pleasing all good friends ; he realises that this body, although it is produced in the womb, full of old age, disease and death, and union and separation, is capable of being the cause of a body of wisdom consisting in the resolution of a Buddha, a body which will be devoted to the practice of the rule of a Bodhisatva during ages to come, devoted to the ripening of all beings and to obtain the qualities of a Buddha, devoted to seeing the Tathagata, [278] to traversing of the field of all Buddhas, to service of all who preach the law, to learning the doctrine of all Tathagatas, a companion of the search for all righteousness, devoted to the accomplishment of the advice of all good friends and all the Buddhas' righteousness ; so he increases the inconceivable power of merit and spiritual faculties.

[法護譯]又如善財往詣聖慈善知識所，即自念言：而我此身於過去世，無勇猛心、無堅固意、無清淨因，受諸輪轉，心樂流蕩顛倒分別，自邪思惟樂習欲行，取著世間無利事業，或於自身所獲義利起不平等，悉皆棄捨。於現在世起大勇悍，揀擇分別真實思惟，於諸菩薩所行正行當勤修作，於諸眾生起增上心多所饒益，於諸佛所發大精進作大善利，莊嚴諸根增長願力，讀誦經典心淨信解，攝持身心不生高舉，常樂出離生老病死憂惱苦海。而於後際樂行菩薩所行之行，應當往詣一切佛剎，敬受如來之所教誨，親近供養善說法師，樂求相應諸佛正法，承事供給諸善知識，開示演說一切佛法。菩薩若能如是思惟觀察，則能增長願力智身，度脫眾生植眾德本。

10.āryākṣayamatinirdeśe mahāyānasūtre 'py uktaṃ | eko bodhisatvo 'dvitīyo 'sahāyo 'nnuttarāyāṃ samyaksaṃbodhau saṃnāhaṃ saṃnahyati | sa vīryabalaparigṛhītenādhyāśayenāparāvakāśāsvayaṃkārī | svabalabalodgataḥ | sa evaṃ dṛḍhasaṃnāhaḥ saṃnaddho | yat kiñcit sarvasatvānāṃ pariprāpayitavyaṃ bhaviṣyati tad ahaṃ pariprāpayiṣyāmi | yat sarvāryāḥ sarvanavayānasaṃprasthitā bodhisatvā na pariprāpayiṣyanti tad ahaṃ pariprāpayiṣyāmi | na mama dānaṃ sahāyakaṃ |ahaṃ punar dānasya sahāyaḥ | na mama śīlakṣāntivīryadhyānaprajñāḥ sahāyikāḥ | ahaṃ punaḥ śīlakṣāntivīryadhyānaprajñānāṃ sahāyo | nāhaṃ pāramitābhir upasthātavyo mayā punaḥ pāramitā upasthātavyāḥ | evaṃ saṃgrahavastuṣu sarvakuśalamūleṣu caleyam | yāvad ekākinā mayādvitīyenāsahāyena vajramaye mahīmaṇḍale sthitena sabalaṃ savāhanaṃ māraṃ dharṣayitvā ekacittakṣaṇasamāyuktayā prajñayānnuttarā samyaksaṃbodhir abhisaṃboddhavyeti ||

[英譯]In the holy Aksayamati-nirdeia, a Mahayana Sutra, it is also said : " Lonely is the Bodhisatva, with no second and no companion, and he girds up his loins in the perfect and incomparable wisdom. He by a will that has been grasped by the strength of resolution gives no opportunity to another, but acts by himself. He is imbued with strength of his own strength. It is he who firmly resolves : Whatever ought to be gained by all beings, that I will cause them to obtain. Whatever all the holy Bodhisatvas, whatever those newly entered upon the Vehicle shall not obtain, that will I cause them to obtain. Generosity is not my helper, but I am helper of generosity. Morality, patience, resolution, meditation are not my helpers, but I am theirs. I am not supported by the Perfections, but they are so by me. So I would proceed with all those things by which we get our neighbour's good-will and all the roots of good, ... so I, alone, without second or comrade, standing upon the earth's circle hard as adamant, attacking Mara with his armies and his chariots, with knowledge produced by instantaneous insight, must develop the incomparable and perfect enlightenment.' "

[法護譯]如《無盡意經》說：菩薩獨一無侶勇猛堅固，畢竟攝取阿耨多羅三藐三菩提。深心自修不假他作，以精進鎧而自莊嚴。如諸眾生所作善業，我亦如是悉當作之。及諸菩薩從初發心所修諸行，我亦當行。施非我伴，我是施伴；戒忍精進禪定智慧非是我伴，我是彼伴。諸波羅蜜不能使我，而我能使諸波羅蜜。一切善根皆亦如是。乃至於金剛坐道場壞諸魔眾，一剎那頃以平等相應慧得成阿耨多羅三藐三菩提。

11.āryavajradhvajasūtre 'py āha | tad yathāpi nāma sūryo devaputra udayamāno na tiṣṭhati | jātyandhadoṣeṇa | na tiṣṭhati gandharvanagaradoṣeṇa | na tiṣṭhati caturdvīpalokadhātubhūmirajodoṣeṇa | na tiṣṭhati rāhvasurendradoṣeṇa | na tiṣṭhati dhūmamaṇḍaladoṣeṇa | na tiṣṭhati jambūdvīpakleśadoṣeṇa | na tiṣṭhati nānāchāyādoṣeṇa | na tiṣṭhati viṣamaparvatadoṣeṇa | evam eva bodhisatvo mahāsatvaḥ smṛtisaṃprajanyavipulagambhīracetā adīnasatvo guṇacaryājñānacaryāvasānaṃ yāvan na vivartate satvadrauhilyadoṣaiḥ | na vipravasati kuśalamūlapariṇāmaiḥ | satvadṛṣṭikāluṣyadoṣair na vivartate | satvakṣobhacetobhir na dūrībhavati | satvavinaṣṭasaṃtatyā bodhisaṃnāhaṃ na viṣkambhayati | sarvajagatparitrāṇapraṇidhānasya satvakalikaluṣair na sraṃsanāṃ karoti yāvad bālajanasamavadhānena | na nirvidyate parasatvadoṣaiś ca | tat kasya hetoḥ | annāvaraṇamaṇḍalam etad udayati | yad uta sarvajagadviśuddhivinayāya | pe || yaś ca teṣāṃ sarvasatvānāṃ duṣkhaskandho vividhaṃ cāvaraṇīyaṃ karma samutthitaṃ yena te āvaraṇīyena karmaṇā buddhān na paśyanti | dharmaṃ na śṛṇvanti | saṃghaṃ na jānanti | tad ahaṃ teṣāṃ trividham āvaraṇīyaṃ karmopacitaṃ duṣkhaskandhena svakena śarīreṇopādadāmi tāsu tāsu narakopapattiṣv apāyabhūmiṣu saṃvāseṣu ca | te ca sarvasatvās tataś cyavantāṃ | ahaṃ ca duṣkhopādānam upādadāmi vyavasyāmy utsahe | na nivarte na palāyāmi nottrasyāmi na saṃtrasyāmi na bibhemi na pratyudāvarte na viṣīdāmi | tat kasya hetoḥ | avaśyaṃ nirvāhayitavyo mayā sarvasatvānāṃ bhāro | naiṣa mama kāmakāraḥ | sarvasatvottāraṇapraṇidhānaṃ mama | mayā sarvasatvāḥ parimocayitavyā | mayā sarvajagat samuttārayitavyaṃ | jātikāntārāj jarākāntārād vyādhikāntārāc cyutyupapatikāntārāt sarvāpattikāntārāt sarvāpāyakāntārāt sarvasaṃsārakāntārāt sarvadṛṣṭigahanakāntārāt kuśaladharmapraṇāśakāntārād ajñānasamutthitakāntārāt tad ete mayā sarvasatvāḥ sarvakāntārebhyaḥ parimocayitavyāḥ | tṛṣṇājālasaktā avidyānivaraṇāvṛtā bhavatṛṣṇāsaṃprayuktāḥ praṇāśaparyavasānā duṣkhapañjaraprakṣiptāś cārakasaṃniśritā | abudhāḥ pratijñāviruddhāḥ saṃśayabhūtāḥ sadā vimatayo 'kṣemadarśinaḥ | aniḥśaraṇakuśalā bhavārṇave āvartamaṇḍalaikacaraṇāḥ | pe || sarvasatvānām annuttarajñānarājyapratiṣṭhāpanārtham ahaṃ carāmi | nāhaṃ kevalam ātmaparimocanābhiyuktaḥ | sarvasatvā hy ete mayā sarvajñatācittaplavena saṃsāradurgād dhartavyā | mahāprapātād abhyutkṣeptavyāḥ | sarvopadravebhyaḥ parimocayitavyāḥ | saṃsārasrotasaḥ pratārayitavyā ātmanā mayā sarvasatvaduṣkhaskandho 'dhyavasitaḥ | yāvad utsahe 'haṃ sarvāpāyeṣu sarvalokadhātuparyāpanneṣu sarvaduṣkhavāsam anubhavitum | na ca mayā sarvasatvāḥ kuśalamūlair vañcitavyāḥ | vyavasyāmy aham ekaikasminn apāye 'parāntakoṭīgatān kalpān saṃvasayituṃ | yathā ca ekāpāye tathā sarvāpāyaniravaśeṣasarvalokadhātuparyāpanneṣu sarvasatvaparimocananidānaṃ |tat kasya hetoḥ | varaṃ khalu punar aham eko duṣkhitaḥ syāṃ na ceme sarvasatvāḥ apāyabhūmiprapatitāḥ | mayā tatrātmā bandhako dātavyaḥ | sarvajagac ca niḥkretavyaṃ narakatiryagyoniyamalokakāntārād ahaṃ ca sarvasatvānām arthāya sarvaduṣkhavedanāskandham anena svakena śarīreṇānubhaveyam | sarvasatvanidānam ahaṃ ca sarvasatvānāṃ prātibhāvyam utsahe satyavādī pratyayito 'visaṃvādakaḥ | na ca mayā sarvasatvāḥ parityaktāḥ | tat kasya hetoḥ | sarvasatvārambaṇo mama sarvajñatācittotpāda utpanno yad uta sarvajagatparimocanāya | na cāhaṃ ratikāmatayānnuttarāyāṃ samyaksaṃbodhau saṃprasthito nāpi pañcakāmaguṇaratyanubhavanāya nāpi kāmaviṣayaniṣevaṇāya | na cāham anyonyakāmadhātuparyāpannarativyūhasamudānayanāya carāmi bodhisatvacaryāṃ | tat kasya hetoḥ | aratayo hy eṣā sarvalokaratayaḥ |māraviṣaya eṣa yad uta kāmaviṣayaniṣevaṇaṃ | durbuddhisevito hy eṣa mārgaḥ |sarvabuddhivivarṇito hy ayam upadeśaḥ yad uta kāmaniṣevaṇaṃ |ataś caiṣa sarvaduṣkhaskandhasyotpāda eva niṣevaṇaṃ ata eva ca narakatiryagyoniyamalokānām utpādaḥ | kalahabhaṇḍanavivādakṣobhāś ca satvānām ata eva prādurbhavanti | ete ca satvāḥ kāmān niṣevamāṇāḥ buddhānāṃ bhagavatāṃ sakāśād dūrībhavanti | svargopapatter apy ete kāmā antarāyāya saṃvartante | kiṃ punar annuttarasya jñānarājasya sarvasatvayogakṣemasya | so 'ham evam apramāṇadoṣān kāmānāṃ paśyan parīttān ādīptāṃs tasmād aham etan nidānam acaraṇatāyāṃ pratipatsye || pe ||

tathā tathaiva mayā kuśalamūlaṃ pariṇāmayitavyaṃ yathā yathaiva sarvasatvā atyantasukham aveditasukhaṃ yāvat sarvajñatāsukhaṃ pratilabheran | mayā sārathinā mayā pariṇāyakena mayolkādhāriṇā mayā kṣemagatidarśakena mayā kṣaṇagatipratilabdhena mayopāyajñena mayārthaviduṣā mayā saṃsārasāgare sarvajñajñānayānapātramahādeśasthitena mayā pariṇāmanakuśalena mayā pāradarśakena || pe || na khalu punar asmiṃś cāturmahādvīpake lokadhātau yāvantaḥ satvās tāvanta eva sūryā udāgacchanti cāturdvīpakalokadhātvavabhāsanāya | atha ca punar eka evaiṣāṃ sūrya udāgacchati caturdvīpāvabhāsanāya | na ca teṣāṃ satvānāṃ caturdvīpopapannānāṃ svakasvakaiḥ śarīrair avabhāsaḥ prādurbhavati | yena te divasasaṃkhyāṃ jānīyuḥ | svakāryaṃ vā pariprāpayeyuḥ | sasyāni vā paripācayeyuḥ | ahar ahar vā udyānanagareṣu ratikrīḍāparibhogam anubhaveyuḥ | diśo vā paśyeyuḥ | gamanāgamanaṃ vā grāmanagaranigamarāṣṭrarājadhānīṣu kuryuḥ | vyavahārakāryeṣu prayujyeran |pe | atha ca punaḥ sūryasya devaputrasyodayata ekasya sūryamaṇḍalasyādvitīyasya cāturdvīpake lokadhātau sarvasatvānām avabhāsaḥ prādurbhavati | evam eva bodhisatvasya mahāsatvasya kuśalamūlāny upārpayamānasya kuśalamūlaṃ pariṇāmayamānasyaivaṃ cittam utpadyate | naiteṣāṃ satvānāṃ tat kuśalamūlaṃ vidyate yena te ātmānaṃ paritrāyeran | kaḥ punar vādaḥ param | ahaṃ punaḥ sarvasatvānāṃ kṛtaśaḥ kuśalamūlāni samudānayāmi kuśalamūlaṃ pariṇāmayāmi | yad uta sarvasatvamocanāya | sarvasatvānām avabhāsanāya sarvasatvānāṃ jñāpanāya saravsatvānām avatāraṇāya sarvasatvānāṃ parigrahaṇāya sarvasatvānāṃ pariniṣpādanāya sarvasatvānāṃ prasādanāya sarvasatvānāṃ prahlādanāya sarvasatvānāṃ saṃśayacchedanāya ādityamaṇḍalakalpair asmābhir bhavitavyaṃ | na paraḥ pratikāṅkṣitavyaḥ | na parasyāvakāśam utpādya satveṣu saṃnāha utsraṣṭavyaḥ | na ca sarvasatvānām antikāt sarvasatvatrāṇavyavaśāyo nivartayitavyaḥ | na pariṇāmanāyāḥ sarvaduṣkhahatyā vinivartitavyaṃ | na parīttāni kuśalamūlāni parigrahītavyāni | na parīttayā pariṇāmanayā tuṣṭir mantavyā ity ādi ||

[英譯]In the holy Vajradhvaja Sutra he says : ' Just as the sun, offspring of the gods, rising is not stopped [279] by the default of those who are born blind, nor by the fault of castles in the air, nor by the fault of the earth-dust of the four continents of the earth-spheres, nor by the fault of Raha, King of the Asuras, nor by fault of quantities of smoke, nor by fault of the passions of Jambudvipa, nor by fault of all sorts of shadows, nor by fault of interposition of mountains ; so the Bodhisatva the Great Being, with wide and deep thought, by remembrance and intelligence, with unimpaired goodness, until he comes to the goal of his virtuous and wise action, is not kept by faults of malice in other creatures from the developing of the root of good, is not diverted by faults of foulness or heresy in other beings, he is not repelled by others' agitations, does not ungird the armour of enlightenment because of the mass of corruption in others, does not relax through the foul quarrels of others his resolve to save all the world, . . . [280] nor by association with foolish people, is not despondent through the faults of others. And why not ? There is no hindrance in that multitude of things, that is, to thwart the purification of all the world. . . . And that mass, the pain of all creatures, and the manifold action connected with hindrance, which causes that they by that hindering action do not see the Buddhas, do not hear the Law, do not know the Order ; all that threefold hindering action in them, accumulated by their own body through the mass of pain, do I take away in each several rebirth in hell and place of misery and society : may all those creatures be born out of those places, all that burden of pain I take upon myself, I assume, I endure. I do not avoid or run away, I fear not nor am afraid, I tremble not, I turn not back, I despair not. And why not ? Certainly the burden of all creatures must be borne by me ; that is not my own pleasure ; it is my resolution to save all creatures, I must set all free, I must save all the world, from the wilderness of birth, of old age, of disease, of being born again, of all sins, of all misfortunes, of all transmigrations, of all depths of heretical doctrine, of destruction of the good Law, of ignorance arisen, therefore by me all creatures must be set free from all the wildernesses, caught as they are in the net of thirst, wrapt in the toils of ignorance, held fast in the desire for existence, whose end is destruction, enclosed in the cage of pain, attached to their prison ; without knowledge, uncertain in promises, full of hesitation, ever in discord, finding unhappiness, without means of refuge, in the flood of existence, worldlings in the foaming gulf. ... I walk so as to establish the kingdom of incomparable wisdom for all : I am not one tittle concerned with my own deliverance. All creatures I must draw out from the perils of transmigration with the lifeboat of all-wisdom, I must pull them back from the great precipice, I must set them free from all calamities, I must ferry them over the stream of transmigration. By my own self all the mass of others' pain has been assumed : . . . I have the courage in all misfortunes belonging to all worlds, to experience every abode of pain. I must not defraud the world of the roots of good. [281] I resolve to abide in each single state of misfortune through numberless future ages : and as in one abode of misfortune, so in all such abodes belonging to the worlds, for the salvation of all creatures. And why so? Because it is better indeed that I alone be in pain, than that all those creatures fall into the place of misfortune. There I must give myself in bondage, and all the world must be redeemed from the wilderness of hell, beast-birth, and Yama's world, and I for the good of all creatures would experience all the mass of pain and unhappiness in this my own body : and on account of all creatures I give surety for all creatures, speaking truth, trustworthy, not breaking my word. I must not forsake others. And why so ? With all creatures for its object the mind of all wisdom has been developed in me, that is, for the deliverance of all the world. I am established in the incomparable all-wisdom not by desire of pleasure, not to indulge in the five senses, not to follow the concerns of lust ; nor is it to accomplish the multitude of pleasures that are included in the sphere of mutual passion that I walk the Bodhisatva's path. And why so ? Because all these worldly pleasures are no pleasures ; that is the sphere of Mara, I mean, to follow lust. That road is beset by foolishness ; dispraised of all Buddhas is that principle, I mean, to follow lust. Just so to follow lust means the uprising of all this mass of pain, and from this alone comes hell, animal-birth, Yama's world ; all quarrelling and strife, all bickering and anger, are manifested just from this ; and these creatures, following their lusts, are far from the presence of the Blessed Buddhas. And these lusts are an obstacle even to rebirth in heaven, how much more to the safe possession by all creatures of that most royal 1 and incomparable wisdom ! And I beholding thus the immeasurable faults of lust, brief and blazing, therefore on that account I will not walk after them. ... So must I apply my root of good that all creatures may gain exceeding great happiness, unheard-of happiness . , . the happiness of all-knowledge : I must be charioteer, I must be guide, I must be torch-bearer, guide to safety, [282] one who has obtained lucky times, master of resource, knower of good, I must take the place of the boat of all-knowledge amid the ocean of transmigration, I must be able to apply merit, I must be the guide to the other shore. . . . Now in this world with its four continents there are not so many suns rising to give light to the world as there are living creatures ; but here is only one sun that rises to enlighten the whole world for them; and these creatures that come into the world have not each light by his own body, that they may know when it is day, or do their business, be it to cook the grain, or day by day in garden or town to take pleasure and enjoyment, or look at the heavens, or go to and fro in village and town and city or King's capital, each on his own business intent. . . . Here now, when the divine sun arises, one sun's disc without a second gives light to all creatures upon the whole earth. Just so, when the Bodhisatva the Great Being produces the roots of good and applies the root of good, this is his thought : These beings have not the root of good by which they might save themselves. How much the less can they save another ? But I on account of all creatures produce roots of good and apply the root of good, that is, for the deliverance of all, to enlighten them and give them wisdom, to convert them and conciliate them, to perfect them, for their peace and delight, to take away their doubts, and so I must use these ways of the round sun. I must not wait for another ; I must give no opening to another by casting away my resolution ; my effort to save all must not cease amongst them ; [283] I must not desist from my application of merit towards the destruction of all pain ; small roots of good I must not try to get ; I am not to think of being satisfied with a mean application of merit."

[法護譯]如《金剛幢經》說：如日天子出現世間獨一無侶，所歷境界而無退轉，於生盲者不生厭患、於羅睺阿修羅王不生厭患、於乾闥婆城不生厭患、於閻浮提方處穢惡不生厭患、於四天下地界微塵不生厭患、於諸高山煙雲等障皆無厭患。菩薩摩訶薩出現世間亦復如是，以無分別智正念了知，若為眾生之所損害，不生厭患心無退轉。若於菩薩廣大善根而生嫉妬，菩薩於彼不生厭患心無退轉。若復眾生為邪見垢之所染污，菩薩於彼不生厭患心無退轉。若見眾生常為瞋恚之所纏縛，菩薩於彼亦不遠離。若見眾生愚癡覆障煩惱垢重，而復破壞菩提種子，一切世間無能救護。菩薩於彼不生輕慢。何以故？菩薩大悲不見眾生有過失故。猶如日輪出現世間，皆令明顯無有曀障。若復眾生愚癡所覆，不信諸佛、不聞正法、不識僧田，自所造作種種苦因，或墮地獄、傍生、鬼界。是時菩薩見彼眾生造是業已，心不動亂亦不揀擇無有驚畏，發堅勇心不生退轉，決定代彼受諸苦惱。所以者何？我當荷負彼諸眾生，乃至世間生老病死苦惱之難、八無暇難、諸輪回難、諸惡見難、壞善法難、生無智難，我當畢竟令脫是難。是諸眾生無明所蔽、愛網所著、有結所縛，諸苦籠縶，不生覺了、無求出離，常懷疑惑與願相違，於輪回海一向漂沒。我當安住一切智王，令諸眾生成就義利皆得解脫。唯我一人能為救護。假使一切世界悉為惡趣，受苦眾生充滿其中。以我所集一切善根，平等迴向無不與者。乃至最後邊際所經時分，一一惡趣消滅無餘，一一眾生皆得解脫。若使一人未離苦者，我當以身質而出之。願諸眾生因我身故得盡苦際獲安隱樂，各各樂出真實語言，勿相欺誑不生損害。我當令發一切智心，離五欲境行菩薩行，畢竟安住無上正等菩提。所以者何？是諸眾生由著欲故攝屬魔境。諸佛世尊之所訶毀，當知貪欲眾苦之本，以是緣故，或作諍訟、或相鬪戰，起諸煩惱，後墮地獄、餓鬼、畜生，乃至斷生天業、遠離諸佛，何由能發無上智王？是諸眾生為欲所沒，熾然燒煮無量過患，我以善根平等回向，令諸眾生皆悉捨離，樂求佛智得涅盤樂。我當為彼作大導師，以方便智令達彼岸。又如日出照四大洲，於諸境界咸令顯現，若王宮殿、聚落城邑、人民往來所作事業、成熟苗稼滋榮草木。是日天子光明威德，獨出世間決定無二。如是菩薩從初發心，見諸眾生不種善根，即作是念：我當救護一切眾生，我當解脫一切眾生，我當照明一切眾生，我當教誨一切眾生，我當入解一切眾生，我當攝受一切眾生，我當成熟一切眾生，皆令安隱斷諸疑惑。又如日輪出現世間，光明普照不假他求。菩薩摩訶薩亦復如是，出現世間見苦眾生，不待他請而方救護，無少善根而不回向，以諸眾生而為莊嚴。

12.āryākṣayamatisūtre 'py āha | sa na kalpagaṇanayā bodhiṃ paryeṣate | iyataḥ kalpān saṃnatsyāmi | iyataḥ kalpān saṃnatsyāmīti | api tu khalv acintyam eva saṃnāhaṃ saṃnahyati | yāvatī pūrvākoṭiḥ saṃsārasya yady etāvad ekaṃ rātriṃdivaṃ bhavet | evaṃrūpai rātriṃdivaiḥ pañcadaśadaivasikena pakṣeṇa triṃśaddaivasikena māsena dvādaśamāsikena saṃvatsareṇa anayā varṣagaṇanayā yāvad varṣaśatasahasreṇaikaṃ bodhicittam utpādayeyam ekaṃ ca tathāgatam arhantaṃ samyaksaṃbuddhaṃ paśyeyaṃ | anena praveśenānayā gaṇanayā gaṅgānadīvālukāsamaiś cittotpādais tathāgatadarśanaiś ca ekaikasyāpi satvasya cittacaritaṃ jānīyāṃ | anenaiva praveśenānayā gaṇanayā sarvasatvānāṃ tāvadbhiś cittotpādais tathāgatadarśanaiḥ svacittacaritāni prajanīyām ity annavalīnaḥ | saṃnāho 'yaṃ bodhisatvasyākṣayaḥ saṃnāhaḥ |evaṃ dānādiṣu bodhipākṣikamahāpuruṣalakṣaṇeṣu ca nayaḥ ||

[英譯]And in the holy Kshayamati Sutra he says : " He does not court ages in seeking for erdightenment : So many or so many ages I will hold to my resolution.' No ; his resolution is eternal. ' If one day and night should be equal to all the total of time gone by, then with such-like days in one fortnight, in a month of thirty days, in a year of twelve months, and so on counting years up to an hundred thousand, may I create one thought of enlightenment, may I behold one perfect Tathagata. In this manner and by this counting, with such thoughts and such manifestations of the Tathagata as many as the sands on Ganges banks, may I learn the thoughts of each creature. In the same manner and by the same counting, by so many thoughts and so many manifestations of the Tathagata may I produce my own line of thought for all creatures : ' so he must resolve without desponding. This resolve of the Bodhisatva is an indestructible resolve. Such is the system to be followed in such things as giving, and in producing the things that belong to the supreme enlightenment, 1 and the marks of the Great Man."

[法護譯]又《無盡意經》云：菩薩不計劫數而求菩提，從生死本至于今日，所經時分不可稱量。於若干劫而作莊嚴，乃至一覩諸佛一發道心，所經諸佛如殑伽沙，承事供養無有懈倦，方能解了一切眾生心之所行。是名菩薩無盡莊嚴。如是修習檀波羅蜜菩提分法，而能具足相好莊嚴。

13.āryaratnameghe 'py uktaṃ || na bodhisatvaḥ satvakhaṭuṅkatāṃ satvadurdāntatāṃ jñātvā | alam ebhiḥ satvair evaṃ khaṭuṅkair evaṃ durdāntair iti | tato nidānaṃ parikhinnaḥ parāpṛṣṭhībhūtaḥ | pariśuddhāyāṃ lokadhātau praṇidhānaṃ karoti | yatredṛśānāṃ satvānāṃ nāmāpi na śṛṇuyāt | na ca satvārthavaimukhyasya bodhisatvapariśuddhāyāṃ lokadhātāv upapattir bhavati | tatra prājño bodhisatva evaṃ cittam utpādayati | tasmāt satvadhātor ye satvāḥ syuḥ pratyavarā dhajaḍaiḍamūkajātīyāḥ | aparinirvāṇadharmakāḥ kṛtsnā satvadhātau na cikitsitāḥ sarvabuddhaiḥ sarvabodhisatvaiś ca pratyākhyātāḥ | teṣāṃ madīye buddhakṣetre saṃnipātaḥ syāt | tān ahaṃ sarvān bodhimaṇḍe niṣīdyānnuttarāṃ samyaksaṃbodhim abhisaṃbodhayeyaṃ || evaṃ hi bodhisatvasya cintayataś cittotpāde cittotpāde sarvamārabhavanāni prakampante | sarvabuddhāś cāsya varṇavādino bhavantīti ||

[英譯]Again, in the holy Ratnamegha it is said : If the Bodhisatva learns of people's grasping greed and violence, he must not say, Away with these people so grasping and so violent ! ' and on that account be depressed and turn his back on the others. He makes a vow to have a very pure field in which the very name of such persons shall be not heard. And if the Bodhisatva turn his face away from the good of all creatures, his field is not pure and his work is not accomplished. Then the wise Bodhisatva thinks, [284] Therefore whatever beings of animal nature may be insignificant, timid, 2 stupid, deaf, dumb by nature, may I meet in my Buddha-field all who in animal form are not behaving so as to attain Nirvana, not cured, rejected by all Buddhas and Bodhisatvas ; these all I would seat in the bo-tree circle, and bring to the knowledge of supreme enlightenment.' As thus the Bodhisatva thinks, as his thoughts arise one by one, all the realms of Mara do quake, and all the Buddhas utter his praises."

[法護譯]又《寶雲經》云：菩薩見諸眾生盲無慧眼，𢤱悷難調、破戒懶墮，眾惡悉具。是時菩薩深起厭離求生淨土，願我不聞諸惡之名。作是念已，復更思惟：是諸眾生愚癡瘖啞無涅盤分，不生信心遠離諸佛，我當調伏而救拔之。發是心時，一切魔宮悉皆震動，十方諸佛同聲讚歎，是人不久坐於道場得阿耨多羅三藐三菩提。

14.evaṃ tāvat puṇyavṛddhikāmena āśayo dṛḍhīkartavyaḥ | āśayadṛḍhīkaraṇārtham adhunocyate | kiṃ punar anena dṛḍhīkṛteneti | vimarṣanirāsāya dharmasaṃgītisūtre gaditaṃ |āśaye samyag bhagavan buddhadharmāṇāṃ mūlaṃ | yasya punar āśayo nāsti sarve buddhadharmās tasya dūre || āśayasaṃpannasya punar bhagavan yadi buddhā na bhavanti gaganatalād dharmaśabdo niścarati kuḍmavṛkṣebhyaś ca | āśayaśuddhasya bodhisatvasya svamanojalpād eva sarvāvavādānuśāsanyo niścaranti | tasmāt tarhi bhagavan bodhisatvenāśayasaṃpannena bhavitavyaṃ || tad yathā bhagavan yasya pādau tasya gamanaṃ evaṃ bhagavan yasyāśayas tasya buddhadharmāḥ |tad yathā bhagavan yasyottamāṅgaṃ tasya jīvitaṃ evam eva bhagavan yasyāśayas tasya buddhabodhiḥ | tad yathā bhagavan yasya jīvitaṃ tasya lābhaḥ | evam eva bhagavan yasyāśayas tasya buddhatvalābhaḥ | tad yathā bhagavan satītvenāgnir jvalati | asatītvena na jvalati | evam eva bhagavann āśaye sati bodhisatvasya sarvabuddhadharmā jvalanti | asaty āśaye na jvalanti | tad yathā bhagavan satsv abhramegheṣu varṣaṃ varṣaty asatsu na varṣati | evam eva bhagavann āśaye sati buddhadharmāḥ pravartante | tad yathā bhagavan yasya vṛkṣasya mūlaṃ vipannaṃ tasya puṣpaphalāni na bhūyaḥ prarohanti | evam eva bhagavan yasyāśayo vipannas tasya sarve kuśalā dharmā na bhūyaḥ saṃbhavanti | tasmāt tarhi bhagavan bodhisatvena buddhabodhyarthikena svāśayaḥ sūdgṛhītaḥ svārakṣitaḥ suśodhitaḥ svadhiṣṭhitaḥ kartavya iti ||

[英譯] Just so by desire of increasing merit his resolve should be firmly fixed ; and now is to be declared why this resolution should be made firm. Again, it has been explained in the Dharmasangiti Sutra to answer the question why this should be made firm. " In resolution truly, O Blessed One, is the root of the Buddha's qualities. He who has no resolution, from him all the Buddha's qualities are far away. But, Blessed One, when he has made his resolve, if there are no Buddhas, the voice of the Law comes forth from the firmament and the flowering trees. When a Bodhisatva has a pure resolve, from his own imagination come forth teaching and instruction. Therefore indeed, Blessed One, a Bodhisatva ought to make his resolve. As he can go that has feet, so, Blessed One, he has the Buddha's qualities who has resolution. As he lives that has a head, so, Blessed One, he that has resolution has the Buddha's enlightenment. As he can gain that has life, so, Blessed One, he gains Buddha-good that has resolution. As, Blessed One, when there is fuel,i the fire bums, when there is none, it does not burn : [285] so if there be resolution all the Buddha's qualities are kindled for the Bodhisatva, but if not, they are not kindled. Even as. Blessed One, if there be clouds the rain falls, without them it falls not ; so. Blessed One, if there be resolution the Buddha's qualities appear. As a tree, Blessed One, whose root is decayed, is not wont to put forth flowers and fruit, so. Blessed One, he whose resolution is decayed is not wont to put forth any good qualities. Therefore, Blessed One, the Bodhisatva who desires a Buddha's enlightenment must make a good resolve, fully kept and protected, purified and established."

[法護譯]論曰：如是漸次思惟觀察，則能增長無量福聚，應當質直深心堅固修作。如《法集經》說：於佛法中質直為本。若諸菩薩無質直心，則是遠離一切佛法。若是具足深心堅固，於未曾聞深妙之法而生渴仰，或於空中、山林樹間自然出於深妙法音而得解了。是故菩薩當如是行。如人有足則能遊行，菩薩若具質直深心而能修行一切佛法。如人有身則有壽命，菩薩若具質直深心，則能獲得諸佛菩提。如人有命則有財利，菩薩若具質直深心，而能獲得諸佛聖財。譬如大炬其焰熾然，菩薩若具質直深心，於諸佛法則能明了。譬如有雲則能降雨，菩薩若具質直深心，則能宣布諸佛法雨。是故菩薩應當了知質直深心善自守護。譬如樹根腐敗則不能生枝葉花果，菩薩若無質直深心，於諸善法不復生長，亦不能取諸佛菩提。

15.ko 'yam āśayo nāma | āryākṣayamatisūtre 'bhihitaḥ | sa khalu punar āśayo 'kṛtrimaḥ akṛtakatvāt | akṛtako niḥsādhyatvāt | niḥsādhyaḥ suviditatvāt | suvidito nirmāyatvāt | nirmāyaḥ śuddhatvāt | śuddhaḥ ṛjukatvāt | ṛjukaḥ akuṭilatvāt | akuṭilaḥ spaṣṭatvāt | spaṣṭo 'viṣamatvāt | aviṣamaḥ sāratvāt | sāro 'bhedyatvāt | abhedyo dṛḍhatvāt | dṛḍho 'calitatvāt | acalita aniśritatvād ity ādi | ayam eva cādhikādhikaguṇādhigamapravṛtto 'dhyāśaya ity ucyate ||

[英譯]Now what is this resolve ? It is declared in the holy Akshayamati Sutra : " Now this resolve is genuine because it is not artificially made ; not artificially made because it cannot be contrived ; not contrived because well known ; well known because without guile ; without guile because pure ; pure because sincere ; sincere because not crooked ; not crooked because straight ; straight because not uneven ; not uneven because strong ; strong because unbreakable ; unbreakable because firm ; firm because not wavering ; not wavering because not dependent, and so forth. And this is called resolution just because it arises from the repeated acquisition of one virtue after another."

[法護譯]論曰：云何名為深心覺了？《無盡意經》云：復次是心於諸所作離欺詐故，離欺詐者。不起諂故；不起諂者。能決定故；能決定者，除誑幻故；除誑幻者，住清淨故；住清淨者，常正直故；常正直者，無邪曲故；無邪曲者，性明了故；性明了者，善悟解故；善悟解者，得真實故；得真實者，不可壞故；不可壞者，獲堅牢故；獲堅牢者，得不動故；得不動者，不捨眾生。故此說是為深心覺了。

16.yathātraivoktaṃ | uttaraṇādhyāśayo viśeṣagamanatayā ity ādi || api cādhyāśaya ucyate | saumyatā bhūteṣu | maitratā satveṣu | hitacittatā āryeṣu | kāruṇyam annāryeṣu | gauravaṃ guruṣu | trāṇatā atrāṇeṣu | śaraṇatā aśaraṇeṣu | dvīpatādvīpeṣu | parāyaṇatā aparāyaṇeṣu | sahāyatā asahāyeṣu | ṛjutā kuṭileṣu | spaṣṭatā khaṭuṅkeṣu | aśaṭhatā śaṭheṣu | amāyā āgahanacariteṣu | kṛtajñatā akṛtajñeṣu | kṛtaveditā drohiṣu | upakāritā annupakāriṣu | satyatā abhūtagateṣu | nirmānatā śrabdheṣu | aninditā su anindanā kṛteṣu [doubtful] | annārocanatā paraskhaliteṣu | ārakṣaṇatā vipratipanneṣu | adoṣadarśanatā sarvopāyakauśalyacaryāsu | śuśrūṣaṇatā sarvadakṣiṇīyeṣu | pradakṣiṇagrāhitānuśāsanīṣv ity ādi ||tad evaṃ vyavasāyāśayau dṛḍhīkṛtya kāruṇyaṃ puraḥkṛtya yate śubhavṛddhaye ||

[英譯]As it is said in the same place : " The resolve to escape comes by specific attainment," and so forth. By resolution is also meant benevolence to all creatures, compassion for all creatures ; friendliness to the holy, pity for the unholy ; respect for teachers, protection for the unprotected, help for the helpless, refuge for those that have no refuge, a resort for those that have none, comradeship for those without comrade, straightness for the crooked, uprightness for the rapacious, [286] honesty for the false, genuineness for the overreaching, gratitude for the ungrateful, regret for the malicious, help for the unhelpful, truth for those who walk in error, humility for the proud, absence of fault-finding for the fault-finding, silence for others' faults, protection for the sinful, no betrayal of faults for all the deeds of artifice, readiness to hear for all those worthy of honour, readiness to take all in good part for those who admonish,'' etc. Thus I make firm resolve and determination, and putting compassion in the forefront I strive for brilliant success.

[法護譯]是經復說：最上殊勝深心修習，安住寂靜慈覆眾生，於賢善者恭敬尊重，非賢善者悲心濟拔；無捄護者為作捄護、無依歸者為作依歸、於漂泊者為作洲渚、無主宰者為作主宰、無伴侶者為作伴侶、於邪曲者使令正直、於暴惡者使令柔順、於諂諛者使令中正、於虛誑者使令誠諦、於姦宄者使令淳質、不知恩者使令知恩、於苦惱者令得安隱、不饒益者為作饒益、於我慢者使令謙下、於毀訾者使令讚美、於錯謬者為作教詔、無守護者為作守護、於相違者不見過咎；於諸師尊起清淨行，方便善巧等心恭敬，於所教誨憶持不忘。

17. yathoktam āryadharmasaṃgītisūtre | atha khalv avalokiteśvaro bodhisatvo mahāsatvo bhagavantam etad avocat | na bhagavan bodhisatvenātibahuṣu dharmeṣu śikṣitavyaṃ | eko dharmo bhagavan bodhisatvena svārādhitaḥ supratividdhaḥ kartavyaḥ | tasya sarvabuddhadharmāḥ karatalagatā bhavanti | katama ekadharmo | yad uta mahākaruṇā | mahākaruṇayā bhagavan bodhisatvānāṃ sarvabuddhadharmāḥ karatalagatā bhavanti | tad yathā bhagavan yena rājñaś cakravartinaś cakraratnaṃ gacchati | tena sarvo balakāyo gacchati | evam eva bhagavan yena bodhisatvasya mahākaruṇā gacchati | tena sarve buddhadharmā gacchanti | tad yathā bhagavann āditye udite satvāḥ karmakriyāsu pracurā bhavanti | evam eva bhagavan mahākaruṇā yatroditā bhavati tatrānyabodhikarā dharmāḥ kriyāsu pracurā bhavanti | tad yathā bhagavan sarveṣām indriyāṇāṃ manasādhiṣṭhitānāṃ svasvaviṣaye grahaṇaprācuryaṃ bhavati | evam eva bhagavan mahākaruṇādhiṣṭhitānām anyeṣāṃ bodhikarāṇāṃ dharmāṇāṃ svasmin svasmin karaṇīye prācuryaṃ bhavati | tad yathā bhagavan jīvitendriye saty anyeṣām indriyāṇāṃ pravṛttir bhavati | evam eva bhagavan mahākaruṇāyāṃ satyām anyeṣāṃ bodhikarāṇāṃ dharmāṇāṃ pravṛttir bhavatīti ||

[英譯]As it is said in the holy Dharmasangiti Sutra : Then indeed the Bodhisatva Avalokitesvara, the Great Being, said to the Blessed One : The Bodhisatva, Blessed One, should not be taught too many things. One virtue should be fully mastered and learnt by him, in which are included all the virtues of the Buddha. And what is that ? It is great compassion. In great compassion, Blessed One, all the virtues of the Bodhisatvas are included. Just so, Blessed One, when the precious wheel of a universal monarch runs, all the army goes with it ; so Blessed One, when the great compassion of a Bodhisatva goes on, all the Buddha's virtues go with it. Just so. Blessed One, when the sun is risen all are busy about their various businesses, so. Blessed One, when great compassion has arisen then all the other virtues that produce wisdom are busy in action. [287] Just as. Blessed One, when all the senses are ruled by the mind they are abundantly active each in its own sphere, so. Blessed One, when great compassion is established, all the other virtues that produce wisdom are active abundantly each in its own action. Even as. Blessed One, when sensibility is alive all the other senses act, just so, Blessed One, when there is great compassion, the other virtues act that produce wisdom," etc.

[法護譯]論曰：如是漸次深心修作，則能增長勝力大悲現前。如《法集經》云：爾時觀世音菩薩白佛言：世尊！菩薩修學不須多法，若持一法則能善知一切佛法。是一法者，所謂大悲。若諸菩薩能行大悲，則能攝取一切佛法如在掌中。世尊！如轉輪王所有輪寶，隨其所至皆悉隨從。菩薩若起大悲則於諸佛法自然獲得，亦復如是。世尊！譬如日出光照世間，諸有情類所作事業皆得成辦。菩薩若以大悲照於一切菩提分法則易修作，亦復如是。世尊！譬如諸根以意為本，悉能取於自分境界。菩薩住於大悲，則於一切菩提分法各各修作如理而行。世尊！譬如依彼命根有餘諸根，菩薩若有大悲則能修諸菩提分法。

18.āryākṣayamatisūtre 'py āha || tad yathāpi nāma bhadanta sāradvatīputra puruṣasya jīvitendriyasyāśvāsāḥ praśvāsāḥ pūrvaṃgamāḥ | evam eva bhadanta sāradvatīputra bodhisatvasya mahāyānasamudāgatasya mahākaruṇā pūrvaṃgamāḥ || pe || syād yathāpi nāma śreṣṭhino vā gṛhapater vā ekaputrake guṇavati majjāgataṃ prema | evam eva mahākaruṇāpratilabdhasya bodhisatvasya sarvasatveṣu majjāgataṃ premeti ||

[英譯]Again, it is said in the holy Akshayamati Sutra : " Reverend Saradvatiputra, even as the breathing in and out is the chief thing in a man's sensibility, so, reverend sir, in a Bodhisatva who has entered the Great Vehicle great compassion is the chief thing. ... As there might be in a merchant or house-holder heartfelt love for an only and virtuous son, so there is heartfelt love for all beings in a Bodhisatva who has acquired great compassion."

[法護譯]又《無盡意經》云：譬如人之命根，以出入息而為其本。如是菩薩修學大乘，即以大悲而為其本。又如長者唯有一子，愛念情重未曾暫捨。菩薩獲得大悲，於諸眾生愛之若子，亦復如是。

19.katham eṣā bhāvayitavyā | svakam annekavidhaṃ pūrvānubhūtam anubhūyamānaṃ vā duṣkhaṃ bhayaṃ ca svātmany atyantam anniṣṭaṃ bhāvayitvā | priyādiṣu maitrī maitrīvatā bhāvayitavyā pratyutpannaduṣkhavyādhiṣu mahāduṣkhasāgarānavadhidīrghasaṃsāravyasanānunīteṣu vā || yathoktam āryadaśabhūmakasūtre | tasyaivaṃ bhavaty āścaryaṃ yāvad ajñānasaṃmūḍhā vateme bālapṛthagjanāḥ | yeṣām asaṃkhyeyā ātmabhāvā niruddhā nirudhyante nirotsyante ca | evaṃ ca kṣīyamāṇā kāye na nirvedam utpādayanti | bhūyasyā mātrayā duṣkhayantraṃ vivardhayanti | saṃsāraśrotasaś ca mahābhayān na nivartante | skandhālayaṃ ca notsṛjanti | dhātūragebhyaś ca na nirvidyante | nandīrāgāndhāś ca nāvabudhyante | ṣaḍāyatanaśūnyagrāmaṃ ca na vyavalokayanti | ahaṃkāramamakārābhiniveśānuśayaṃ ca na prajahanti | mānadṛṣṭiśalyaṃ ca noddharanti | rāgadveṣamohajālaṃ ca na praśamayanti | avidyāmohāndhakāraṃ ca na vidhamayanti | tṛṣṇārṇavaṃ ca nocchoṣayanti | daśabalasārthavāhaṃ ca na paryeṣante | mārāśayagahanānugatāś ca saṃsārasāgare vividhākuśalavitarkagrāhākule pariplavante | apratiśaraṇāḥ tathā saṃvegam āpadyante bahūni duṣkhāni pratyanubhavantaḥ | yad idaṃ jātijarāvyādhimaraṇaśokaparidevaduṣkhadaurmanasyopāyāsān | hantāham eṣāṃ satvānāṃ duṣkhārtānām anāthānām atrāṇānām aśaraṇānām alayanānām āparāyaṇānām andhānām avidyāṇḍakoṣapaṭalaparyavanaddhānāṃ tamo'bhibhūtānām arthāyaiko 'dvitīyo bhūtvā tathārūpapuṇyajñānasaṃbhāropacayaṃ bibharmi | yathārūpeṇa puṇyajñānasaṃbhāropacayena saṃbhṛtena ime sarvasatvā abhyantaviśuddhim anuprāpnuyur iti || tathātraivāha | saṃsārāṭavīkāntāramārgaprapannā vateme satvā nirayatiryagyoniyamalokaprapātābhimukhāḥ kudṛṣṭiviṣamajālānuprāptāḥ mohagahanasaṃchannā mithyāmārgavitathaprayātā | andhībhūtāḥ pariṇāyakavikalāḥ || pe ||saṃsāraśrotānuvāhinaḥ tṛṣṇānadīprapannāḥ | mahāvegagrastā | avalokanāsamarthāḥ [doubtful] kāmavyāpādavicikitsāvihiṃsāvitarkaprapātānucaritāḥ | svakāyadṛṣṭyudakarākṣasagṛhītāḥ | kāmagahanāvarttānupraviṣṭāḥ nandīrāgamadhyasaṃsaktāḥ | asmimānasthalocchannāḥ | aparāyaṇāḥ | āyatanagrāmānucchalitāḥ | kuśalasaṃbhārakavirahitāḥ | te 'smābhir mahākuśalamūlabalenoddhṛtya nirupadrave arajasi śivasarvajñatāratnadvīpe pratiṣṭhāpayitavyā | ruddhā vateme satvā bahuduṣkhadaurmanasyopāyāsabahulānunayapratighapriyāpriyavinibandhane saśokaparidevānucarite tṛṣṇānigaḍabandhane māyāśāṭhyāvidyāgahanasaṃchanne traidhātukacārake | te asmābhiḥ sarvatraidhātukaviveke abhayapure sarvaduṣkhopaśame [doubtful] annāvaraṇanirvāṇe pratiṣṭhāpayitavyā ity ādi ||

[英譯]How is this to be produced ? When he has realised in himself that his own manifold pain or danger experienced before or now is extremely unwelcome, one possessed of mercy must conceive mercy for those he loves, and for those who suffer from present pain and disease, or those who are being dragged through the infinite course of transmigration, the infinite ocean of great pain. As it is said in the holy Dasabhumaka Sutra : " He is astonished at this, like as those foolish worldlings deluded by ignorance, of whom innumerable existences have ceased to be, are ceasing, or will cease, thus perishing do not conceive disgust for the body, nay, they strengthen the trap of pain, nor do they cease from the fear of the stream of transmigration, [288] nor throw aside attachment for the conformations, nor are disgusted with the phantom of the elements, nor are aware of those blinded by the phantom of delight, nor discern the empty village of the six senses, nor cast from them the clinging and attachment for the notions of I and mine, nor uproot the thorn of pride and heresy, nor destroy the net of lust, hate, and delusion, nor dispel the darkness of ignorance and delusion, nor dry up the flood of thirst, nor seek the Dasabala for their leader ; who having gone to the gloom of Mara's abode swim in the ocean of migration infested with the monsters of many evil imaginations, and without refuge there fall into agitation, and experience many pains, that is who come into birth, old age, disease, death, grief, sorrow, pain, despair ; in truth I alone with no second bear such an accumulation of knowledge and of good works for those that are tormented with pain, without protection, undefended, unguarded, without resting-place, without refuge, blind, overgrown with the membrane of the egg of ignorance, plunged in darkness. By such an accumulation of knowledge and of good works collected, all these beings would obtain complete purification." In the same place it is said : " Those beings indeed are fallen into the way of the wilderness and forest of transmigration, their faces set towards the precipice of hell, animal-birth, and Yama's world, [289] caught in the dangerous net of heresy, clouded with the darkness of delusion, walking in falsehood and Hes, blinded, without a guide, . . . carried along the stream of transmigration, sunk in the river of thirst, caught by the great current, unable to see, walking along the precipice of desire, destruction, doubt, injury, imagination, caught by the water-demon of the heresy of individuality, plunged in the whirlpool of the darkness of desire, caught in the midst of lust for delight, lost in the desert of self-conceit, without resort, not uplifted above the habitation of sense-impressions, without the accumulation of good ; these we must uplift by the great power of the root of good, and place on the precious land of the perfect knowledge of good, without misfortune and without darkness. These beings are tied in the bonds of great pain, despair, destruction, compliance, repulsion, affection and dislike, attended by grief and woe, in the iron chain of desire, hidden in the gloom of delusion, guile and ignorance, the fetters of the three worlds. These we must establish in the full and true knowledge of the three worlds, in the fortress of confidence, the assuaging of all pain. Nirvana unbroken."

[法護譯]論曰：此云何觀？謂以慈修心，於諸眾生愛猶己子。過去世時無量苦惱、現生之中病苦大海、未來長時輪回險難，如《十地經》說：無智愚癡異生之類，有無數身已滅、現滅、當滅。如是滅已，不能於身而生厭患，轉更增長眾苦機關，隨生死流不能出離、不能棄捨，諸蘊執藏，不能遠離大種毒蛇、不能觀察六處空聚、不能斷除我及我所、不能拔出見慢毒箭、不能息滅貪恚癡火、不能破壞無明黑暗、不能枯涸渴愛巨浪、不求十力大聖導師，入邪稠林隨逐魔黨，於輪回海一向漂沒、無明卵穀厚膜纏裹、老病死苦常所逼切。我今為愍諸有情等而作救護，積集無量福智資糧，以是善根皆悉令得究竟清淨。彼經復說：是諸有情馳騁生死險難惡道地獄、傍生、琰魔羅界，愚癡暗蔽闕大導師，乃至沒於愛河洄澓流轉，不暇省滅欲恚害尋，無由棄捨貪欲習氣，身見羅剎之所執持，我慢洲渚無所依怙，不能超越六處聚落，無少善根而能濟渡。是故我今以大悲力拔彼眾生，令脫苦難離垢寂靜，當令安住一切智智大寶洲故。是諸有情憂悲苦惱隨轉連縛，貪愛桎梏之所檢繫，無明諂誑長時覆翳，於三界獄不求出離。我皆令脫種種怖畏現前苦惱，使無障礙得安隱樂。

20.evam ebhiḥ paraḥparadṛḍhīkṛtyair vyavasāyāśayakāruṇyaiḥ puṇyavṛddhim ārabhet | tatra tāvad bhadrācāryāvidhiḥ kāryā vandanādiḥ sadādarāt || āryogradattaparipṛcchāyāṃ hi trirātre trir divasasya ca śuceḥ śucivastraprāvṛtasya ca triskandhakapravartanam uktaṃ ||

[英譯]Thus by these praiseworthy resolutions and efforts strengthening each other, he should cause merit to grow. Then indeed " Good Conduct's ordinance of praise And all besides devoutly keep." [290] In the holy ugradattapariprccha indeed the reading of the Triskhandhaka is ordained for one who is pure and wears pure garments, to be read thrice in a night and thrice in a day. "

[法護譯]論曰：如是於他堅固深心，則能增長大悲福行。又《最上問經》云：晝夜六時著新淨衣，禮敬諸佛常生尊重，次第修作成普賢行。

21.tatra trayaḥ skandhāḥ pāpadeśanāpuṇyānumodanābuddhādhyeṣaṇākhyāḥ puṇyarāśitvāt | tatra vandanā pāpadeśanāyām antarbhavati |

[英譯] There are three Accumulations, called Confession of Sin, Delight in Merit, Solicitation of Buddha, so called because of the accumulation of merit. Here the praise is implied in the declaration of sin.

[法護譯] 又《三聚經》說。頭面接足禮敬諸佛，則能懺除一切罪垢。三聚者，謂懺悔、勸請、隨喜福等。

22.buddhān namaḥkṛtyopāliparipṛcchāyāṃ deśaneti kṛtvā | yācanam adhyeṣaṇāyāṃ ekārthatvāt | pūjā tu vibhavābhāvād anityeti noktā | mānasī vācasī ca sūtrāntaraprasiddhatvān noktāḥ | trayāṇāṃ tu vacanāt prādhānyaṃ gamyate | tatra vandanā | sarvabuddhān namasyāmīti ||

[英譯]This is according to the authority of the upalipariprccha, where it is said that confession follows after the homage to the Buddha. Prayer is included in Solicitation, because they have the same sense. But worship is not taken into account because it is impermanent by lack of power ; mental or vocal worship is not mentioned because they are well known in other Sutras. By mentioning the three all that is important is understood. Then the praise is, I reverence all Buddhas.' "

[法護譯]又《優波離所問經》中但明勸請一種義利，解諸魔網，悟無常故。又等行禮敬一切諸佛。

23. āryākṣayamatisūtre tv ātmaparapāpadeśanā puṇyasaṃbhāre paṭhyate ||

[英譯] In the holy Akshamati Sutra is described the Confession of one's own and others' sins in the heaping-up of merit ;

[法護譯]如《無盡意經》說。自他懺悔所獲福行。

24.gāthācatuṣṭayena ca yathāgītaiś ca stotraiḥ | āryabhadracaryādigāthābhir vā pūjanā ca ||

[英譯] and in four versicles and in hymns of praise as sung ; and in the versicles of the holy Bhadracarya and others.

[法護譯]如普賢行四伽陀中說。隨喜福行，如《月燈經．隨喜品》說。自餘經中具明三種。

25.āryaratnameghe yathoktaṃ | iha bodhisatvo yānīmāni bhavanti puṣpajātāni vā phalajātāni vā amamāny aparigrahāṇi | tāni triṣkṛtvā rātrau triṣkṛtvā divase buddhabodhisatvebhyo niryātayati || pe || sayathīme [doubtful] dhūpavṛkṣā vā gandhavṛkṣā vā ratnavṛkṣā vā kalpavṛkṣā vā amamā aparigrahās tān api triṣkṛtvā rātrau triṣkṛtvā divase buddhabodhisatvebhyo niryātayatīti ||

[英譯]And the Veneration is explained in the holy Ratnamegha : " Here whatever of the nature of flowers or fruit he has, without thinking them his own or his possession the Bodhisatva thrice each night and thrice each day offers to Buddhas and Bodhisatvas . . . ; those scented or perfumed trees and jewel-trees or wishing-trees are not held to be his own or his possession, these also he offers thrice each night and thrice each day to Buddhas and Bodhisatvas."

[法護譯]次明廣大供養回向行相，如《寶雲經》云：若諸菩薩以所生花及諸焚香、栴檀香樹、劫樹、寶樹，乃至無主宰者、無執持者，晝夜六時運心供養佛菩薩等。

26.āryatrisamayarāje 'pi sthalajā ratnaparvatāḥ | jalajā ratnaparvatā sthalajalajāni ratnāni daśadigavasthitāni | amamāny aparigrahāṇi deyānīty uktaṃ || anayā ca diśā sarvabhaiṣajyāni sarvarasāyanāni sarvasalilāni annavadyāni ammaṇḍalāni | sarvakāñcanamaṇḍalāni | vivṛtteṣu vā lokadhātuṣu ye paramarasasparśasaṃpannā bhūparpaṭakāḥ | amṛtalatā | akṛṣṭoptā vā śālayaḥ | sarvottarakurudvīpeṣu | pariśuddheṣu ca lokadhātuṣu ye ramaṇīyatarāḥ paribhogāḥ ||

[英譯] And in the holy Trisamayardja, " the mountains of jewels which are on dry land, or in the water, the jewels of land or water in the ten regions, without sense of ownership or possession are to be given," it is said. " And in this way all drugs, [291] all flavours, all circles of water and fair lakes, all the circles of gold, all medicinal herbs in the cream of earth, most precious in taste or touch, which appears when the worlds are created, nectar-plant or wild rice, all that are in the northern continents, and the more delightful articles of diet that are in the purified worlds."

[法護譯]又《三三昧耶經》云：十方世界國土所有地生寶山、水生寶山一切妙藥，諸清淨水上妙飲食，及諸金寶乃至北俱盧洲林藤地味、自然香稻最上愛樂所受用者，長時運心如前供養。

27. yathā cāryaratnameghe evāha | sa yānīmāni sūtrānteṣūdārodārāṇi tathāgatapūjopasthānāni śṛṇoti | tāny āśayatas tīvreṇādhyāśayena buddhabodhisatvebhyaḥ pariṇāmayatīti | tathā | sa vividhāni pūjopasthānāni anuvicintayatīti || deśanā pūrvokteva | āryākṣayamatisūtre tv ātmaparapāpadeśanā puṇyasaṃbhāre paṭhyate | anumodanā bhadracaryāgāthayā | candrapradīpānumodanāparivartena vā | adhyeṣaṇā bhadracaryayaiva | pariṇāmanā tu sakalasamāptāryabhadracaryayaiva | vajradhvajapariṇāmanāṃ vā paśyet ||

[英譯] As it is said also in the holy Ratnamegha : " And all the most excellent things serving the Tathagata's worship that he hears of in the Siitrantas, these he applies to Buddhas and Bodhisatvas of intent with intense effort of will." So : "he meditates on the various things that belong to worship." The Confession has already been described. But in the holy Akshamati Sutra the Confession of one's own and others' sin is explained in the accumulation of merit ; the Delight, in the Bhadracaryd Gatha, or in the section of the Candrapradtpa on Delight ; Solicitation in the sarnie Bhatracarya. The complete application of merit is to be found in the same holy Bhadracarya, or see the Vajradhvaja-parindmand.

[法護譯]論曰：如上所明廣大親近承事供養佛菩薩等。如是聞已，畢竟一心依教而行發願回向。如《普賢行經》、見《金剛幢經》。

28. athavā daśabhūmakoktāni mahāpraṇidhānāni | yathāha | yad utāśeṣaniḥśeṣānavaśeṣasarvabuddhapūjopasthāpanāya | sarvākāravaropetam udārādhimuktiviśuddhaṃ dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭīniṣṭhaṃ sarvakalpasaṃkhyābuddhotpādasaṃkhyāpratiprasrabdhaṃ | mahāpūjopasthānāya | prathamaṃ mahāpraṇidhānam abhinirharati ||

yad uta sarvatathāgatabhāṣitadharmanetrīsaṃdhāraṇāya sarvabuddhabodhisatvaparigrahāya | sarvasamyaksaṃbuddhaśāsanaparirakṣaṇāya | dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭīniṣṭhaṃ | sarvasaṃkalpasaṃkhyābuddhotpādasaṃkhyāpratiprasrabdhaṃ | saddharmaparigrahāya | dvitīyaṃ mahāpraṇidhānam abhinirharati ||

yad uta sarvabuddhotpādaniravaśeṣasarvalokadhātuprasareṣu | tuṣitabhavanavāsam ādiṃ kṛtvā cyavanācaṅkramaṇagarbhasthitijanmakumārakrīḍāntaḥpuravāsābhiniṣkramaṇaduṣkaracaryābodhimaṇḍopasaṃkramaṇamāradharṣaṇābhisaṃbodhyadhyeṣaṇamahādharmacakrapravartanamahāparinirvāṇopasaṃkramaṇāya | pūjādharmasaṃgrahaprayogapūrvaṃgamaṃ kṛtvā sarvatraikālavivartanāya | dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭīniṣṭhaṃ sarvakalpasaṃkhyābuddhotpādasaṃkhyāpratiprasrabdhaṃ yāvan mahāparinirvāṇopasaṃkramaṇāya | tṛtīyaṃ mahāpraṇidhānam abhinirharati ||

yad uta sarvabodhisatvacaryāvipulamahadgatāpramāṇāsaṃbhinnasarvapāramitāsusaṃgrahītaḥ | sarvabhūmipariśodhanaṃ sāṅgopāṅganirhāraṃ yāvat salakṣaṇavilakṣaṇasaṃvartavivartasarvabodhisatvacaryābhūtayathāvad bhūmipathopadeśapāramitāparikarmāvavādānuśāsanyanupradānopastambhacittotpādābhinirhārāya | dharmadhatuvipulam ākāśadhātuparyavasānam aparāntakoṭīniṣṭhaṃ sarvakalpasaṃkhyācaryāsaṃkhyāpratiprasrabdhaṃ cittotpādābhinirhārāya | caturthaṃ mahāpraṇidhānam abhinirharati ||

yad uta niravaśeṣasarvasatvadhāturūpyarūpisaṃjñāsaṃjñi naiva saṃjñi nāsaṃjñy aṇḍajajarāyujasaṃsvedajaupapādukatraidhātukaparyāpannaṣaḍgatisamavasṛtasarvopapattiparyāpannanāmarūpasaṃgṛhītāśeṣasarvasatvadhātuparipācanāya | sarvabuddhadharmāvatāraṇāya | sarvagatisaṃkhyāvyavacchedanāya | sarvajñajñānapratiṣṭhāpanāya | dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭīniṣṭhaṃ sarvakalpasaṃkhyāsatvadhātusaṃkhyāpratiprasrabdhaṃ |sarvasatvadhātuparipācanāya | pañcamaṃ mahāpraṇidhānam abhinirharati ||

yad uta niravaśeṣasarvalokadhātuvipulasaṃkṣiptamahadgatāpramāṇasūkṣmaudārikavyatyastāvamūrddhasamatalapraveśasamavasaraṇānugatendrajālavibhāgadaśadigaśeṣavaimātryapraveśavibhāgajñānānugamapratyakṣatāyai | dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭīniṣṭhaṃ sarvakalpasaṃkhyālokadhātusaṃkhyāpratiprasrabdhaṃ lokadhātuvaimātryāvatāraṇāya | ṣaṣṭhaṃ mahāpraṇidhānam abhinirharati ||

yad uta sarvakṣetraikakṣetra ekakṣetra sarvakṣetraisamavaśaraṇapariśodhanaṃ [doubtful] | apramāṇabuddhakṣetra prabhāvyūhālaṃkārapratimaṇḍitaṃ | sarvakleśāpanayanapariśuddhipathopetaṃ | apramāṇajñānākārasatvaparipūrṇam udārabuddhaviṣayasamavasaraṇaṃ | yathāśayasarvasatvasaṃdarśanasaṃtoṣaṇāya | dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭīniṣṭhaṃ |sarvakalpasaṃkhyābuddhakṣetrasaṃkhyāpratiprasrabdhaṃ |sarvabuddhakṣetrapariśodhanāya |saptamaṃ mahāpraṇidhānam abhinirharati ||

yad uta sarvabodhisatvaikāśayaprayogatāyai | niḥsapatnakuśalamūlopacayāya | ekārambaṇasarvabodhisatvasamatāyai | avirahitasatatasamitabuddhabodhisatvasamavadhānāya | yatheṣṭabuddhotpādasaṃdarśanāya | svacittotpādatathāgataprabhāvajñānānugamāya | acyutānugāminyabhijñāpratilambhāya | sarvalokadhātvanuvicaraṇāya sarvaparṣanmaṇḍalapratibhāsaprāptaye | sarvopapattisvaśarīrānugamāya | acintyamahāyānopetatāyai | bodhisatvacaryācaraṇāvyavacchedāya | dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭīniṣṭhaṃ | sarvakalpasaṃkhyācaryāsaṃkhyāpratiprasrabdhaṃ | mahāyānāvatāraṇāya | aṣṭamaṃ mahāpraṇidhānam abhinirharati ||

yad utāvivartyacakrasamārūḍhabodhisatvacaryācaraṇāya | amoghakāyavāṅmanaḥkareṇa | sahadarśananiyatasarvabuddhadharmapratilambhāya | sahaghoṣodāhārajñānānugamāya | sahaprasādakleśavivartanāya | mahābhaiṣajyarājopamāśrayapratilambhāya | cintāmaṇivat kāyapratilambhāya | sarvabodhisatvacaryācaraṇāya | dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭīniṣṭhaṃ | sarvakalpasaṃkhyācaryāsaṃkhyāpratiprasrabdhaṃ |amoghaghoṣatāyai | navamaṃ mahāpraṇidhānam abhinirharati ||

yad uta sarvalokadhātuṣv annuttarasamyaksaṃbodhyabhisaṃbodhanāya | ekavālapathāvyativṛttasarvabālapṛthagjanajanmopapattyabhiniṣkramaṇavikurvaṇabodhimaṇḍadharmacakrapravartanamahāparinirvāṇopadarśanāya | mahābuddhaviṣayaprabhāvajñānānugamāya | sarvasatvadhātuyathāśayabuddhotpādakṣaṇakṣaṇāvabodhapraśamaprāpaṇasaṃdarśanāya | ekābhisaṃbodhisarvadharmadhātunirmāṇaspharaṇāya | ekaghoṣodāhārasarvasatvacittāśayasaṃtoṣaṇāya | mahāparinirvāṇopadarśanacaryābalāvyupacchedāya | mahājñānabhūmisarvadharmavyutthāpanasaṃdarśanāya | dharmajñānarddhimāyābhijñāsarvalokadhātuspharaṇāya | dharmadhātuvipulam ākāśadhātuparyavasānam aparāntakoṭīniṣṭhaṃ | sarvakalpasaṃkhyābhisaṃbodhisaṃkhyāpratiprasrabdhaṃ | mahāyānābhinirhārāya | daśamaṃ mahāpraṇidhānam abhinirharatīti ||

[英譯]Or the Solemn Aspirations described in the Dasabhumaka. As he says : " That is, to provide for the worship of the Buddhas all and every one without exception, he directs the First Solemn Aspiration, endowed with all the best qualities, purified by lofty aspiration, wide and comprehensive, extending to the extremity of space, dwelling on infinite futurity, uninterrupted 1 for all the multitude of ages and all the Buddhas who shall appear to provide great worship. [292] The Second Solemn Aspiration he directs for maintaining the method of the law that has been taught by all the Tathagatas, to keep the enlightenment of all Buddhas, for keeping the preaching of all Supreme Buddhas, wide and comprehensive, extending to the extremity of space, dwelling on infinite futurity, uninterrupted throughout all the multitude of ages and Buddhas that shall appear for the reverence of the good law. The Third Solemn Aspiration he directs in the extent of all worlds without exception to see all the life of the Buddha from the dying in Tushita Heaven, through conception, the movements of the embryo in the womb, birth, boyhood's play, wedded life, going forth from the world, austerities, approaching the bo-tree throne, victory over Mara, the seeking for supreme wisdom, turning the great wheel of the Law, until he attains complete Nirvana, beginning with the practice of conciliation and all the precepts of worship, in this always simultaneously striving, an aspiration wide and comprehensive, extending to the extremity of space, dwelling on infinite futurity, uninterrupted throughout all ages and Buddhas that shall appear, until he attains complete Nirvana. The Fourth Solemn Aspiration he directs, wide and comprehensive, extending to the extremity of space, dwelling on infinite futurity, uninterrupted throughout all ages and the Buddhas that shall appear, being wrapped in all the perfections, strong, large, without measure, without interruption, in order to purify every place, to cleanse every limb and sub-limb, for the earnest desire of cherishing thought to encourage the giving of teaching and instruction for the preparation of the Perfections by showing the paths of the world of the Bodhisatvas specific and general, in periods of destruction or of change. [293] The Fifth Solemn Aspiration he directs to ripen all the animal world without exception, all the whole animal world I say, with form or without, with consciousness or without consciousness or neither, with or without all that are egg-born, caul-born, sweat-born, self-produced, included in the three worlds, all who have come into the six modes of existence, all who have come into birth, included under name and form, for the appearance of all the Buddha's law, for the intelligent discrimination of all the modes of birth, to establish supreme wisdom, a prayer wide and comprehensive, extending to the extremity of space, dwelling on infinite futurity, trusting in the understanding of all aeons and of the animal world. The Sixth Solemn Aspiration he directs for the various mistakes in the world, a prayer for the inner perception of the whole world without exception, wide and compressed, great and immeasurable, small and lofty, confused, topsyturvy, level, discriminating the deceptions that relate to entering and descent, the approach to knowledge of the discrimination of the various entries in the ten regions ; a prayer wide and comprehensive, extending to the extremity of space, dwelling on infinite futurity, trusting in the understanding of all aeons and of the universe. The Seventh Solemn Aspiration he directs for the cleansing of all the Buddhas' fields ; the cleansing of the descent into all the fields and each, one and all, his prayer is full of the ornaments, the buildings and the splendour of an immeasurable Buddha's field, possessed of the path of purification in the removing of all sinful passions, full of beings who are mines of immeasurable wisdom, aiming at the lofty field of a Buddha, in order to teach and to satisfy all creatures according to their dispositions ; [294] a prayer wide and comprehensive, infinitely extended in space, dwelling on infinite futurity, trusting in the understanding of all aeons and of the Buddha's field. The Eighth Solemn Aspiration he directs for entry into the Great Vehicle : for the formation of a single fixed purpose in all Bodhisatvas, for accumulating unrivalled roots of good, for equality of all Bodhisatvas in one single object, for the meeting of Buddhas and Bodhisatvas in regular and uninterrupted assemblies, for causing a Buddha to arise as desired, for approaching the knowledge of a Buddha's majesty in the fostering of one's own thought, for attaining transcendent faculty in one who follows the imperishable, for research in all worlds, for obtaining a greeting in all circles of society, for approaching all rebirth in one's own body, for reaching the Great Vehicle transcending thought, for not interrupting the walking in the ways of a Bodhisatva : a prayer wide and comprehensive, extending to the extremity of space, dwelling on infinite futurity, trusting in the understanding of all aeons and of virtue. The Ninth Solemn Aspiration he directs for avoiding useless speech, in order to follow a Bodhisatva's conduct mounted upon the unchangeable wheel, to make body, voice and mind efiicacious, to understand all the law of the Buddha as soon as spoken, to attain knowledge as soon as the sounds are uttered, [295] to annihilate passion on the instant by becoming tranquil, to gain the precious refuge of the Great Physician, to gain a body like a gem, to walk in all the conduct of a Bodhisatva, a prayer wide and comprehensive, extending to the extremity of space, dwelling on infinite futurity, trusting in the understanding of all aeons and of virtue. The Tenth Solemn Aspiration he directs for the earnest desire of the Great Vehicle, in order to attain the supreme and perfect enlightenment in all worlds, to exhibit without departing one hair's breadth from the path all the birth and life of foolish and worldly persons, retirement from the world, supernatural transformations, the Bo-tree seat, turning the wheel of the law, and the Great Renunciation ; to attain knowledge of majesty in all the Buddha's field ; to cause a Buddha to arise as desired in all the worlds of beings, producing knowledge moment by moment, leading to tranquillity ; to penetrate all ideas without pride by perfect enlightenment alone ; to content the cravings of all creatures' thoughts by the mere utterance of speech ; to continue uninterrupted the power of virtue by exhibiting the Great Renunciation ; to show the sphere of the great knowledge by causing all the law to arise ; to penetrate all worlds by knowledge of the law and perception of magic and delusion : a prayer wide and comprehensive, extending to the extremity of space, dwelling on infinite futurity, trusting in the understanding of all aeons and of supreme enlightenment."

[法護譯]或《十地經》中說：復次菩薩摩訶薩住極喜地，引發十種廣大誓願，所謂承事供養一切如來而能成就清淨勝解。如是行相盡虛空界同等法性，窮未來際一切劫數，所有諸佛出興於世，作大供養無有休息。是為發起第一大願。為欲受持一切如來所說法眼、善能守護諸佛正教，盡虛空界同等法性，窮未來際一切劫數，攝受正法無有休息。是為發起第二大願。為於諸佛出現於世，最初安住兜率天宮、降神託陰住胎、誕生、長年出家修行苦行、坐菩提場、降伏諸魔、轉正法輪、示涅盤相，最先加行往詣供養，於一切處同時而轉最上法輪。盡虛空界同等法性，窮未來際一切劫數，所有諸佛出現世間，請轉法輪無有休息。是為發起第三大願。為欲引發廣大無量諸菩薩行，及無分別諸波羅蜜圓滿清淨，所攝諸地總相別相、同相異相、成相壞相，如實無倒顯示教誡諸菩薩行使令發心。盡虛空界同等法性，窮未來際一切劫數，所行正行無有休息。是為發起第四大願。為欲成熟諸有情界，有色無色、有想無想非有想非無想、卵生胎生濕生化生，三界六趣之所繫屬，名色所攝使令永斷，一切趣數皆悉入於諸佛法中，畢竟安住一切智智使無遺餘。盡虛空界同等法性，窮未來際一切劫數，成熟有情無有休息。是為發起第五大願。為欲入解十方世界，若廣若狹、若麁若細，或覆或仰雜亂而住，猶如帝網分位各異，以相應智現前了知。盡虛空界同等法性，窮未來際一切劫數，悉能入解如是世界無有休息。是為發起第六大願。為欲嚴淨諸佛國土，從一佛剎至一佛剎，皆以光明周遍瑩飾，離諸煩惱成清淨土，大智有情充滿其中，普入諸佛廣大境界，隨諸有情意樂歸向，平等顯示皆令歡喜。盡虛空界同等法性，窮未來際一切劫數，及佛剎數普令嚴淨無有休息。是為發起第七大願。為欲與諸大菩薩眾同一意樂積集善根，同一所緣住平等性，常得值遇諸佛菩薩，隨其所欲不相捨離，示佛威力等同發心，而復獲得不退神通，即能往詣一切世界，於大眾中現同類身，樂修菩薩所行正行，悟不思議大乘妙法。盡虛空界同等法性，窮未來際一切劫數，等諸菩薩悟入大乘無有休息。是為發起第八大願。為欲乘御不退轉輪諸菩薩行，身語意業皆不唐捐，若暫見所作於佛法中便得決定，暫聞言音即生淨信，能起正智永斷煩惱。願令是身如大藥樹救諸疾苦，如如意寶濟諸貧乏，廣利眾生修菩薩行。盡虛空界同等法性，窮未來際一切劫數，不虛所行無有休息。是為發起第九大願。為於十方一切世界當證無上正等菩提，於其所化毛道眾生或一或多，皆能顯示降生、出家、成等正覺、轉大法輪、入般涅盤，示佛境界智惠威力，隨諸有情之所意樂，於剎那頃普令覺悟，盡眾生界真實回向，唯一菩提廣大涅盤。咸以一音宣說法要，令諸有情心皆悅豫。以神通力悉能充滿一切世界，示大智力則能建立一切諸法，示大涅盤而不泯絕一切諸行。盡虛空界同等法性，窮未來際一切劫數，成三菩提無有休息。是為菩薩引發十種廣大誓願。

29.etac ca bhāvayan sarvatra pariṇāmayāmīti yojyaṃ || āryāvalokiteśvaravimokṣe ca yad uktaṃ tad apy evaṃ yojyaṃ | etat kuśalamūlaṃ sarvasatvaprapātabhayavigamāya pariṇāmayāmi | sarvasatvān sāntānikabhayapraśamanāya | sarvasatvasaṃmohabhayavinivartanāya pariṇāmayāmi | sarvasatvabandhanabhayasamucchedāya | sarvasatvajīvitoparodhopakramabhayavyāvartanāya | sarvasatvopakaraṇavaikalyabhayāpanayanāya | sarvasatvājīvikābhayavyupaśamanāya | sarvasatvāślokabhayasamatikramaṇāya pariṇāmayāmi | sarvasatvasāṃsārikabhayopaśamanāya | sarvasatvaparṣacchāradyabhayavigamāya | sarvasatvamaraṇabhayavyatikramāya | sarvasatvadurgatibhayavinivartanāya | sarvasatvatamo'ndhakāraviṣamagatyapratyudāvartanāvabhāsakaraṇāya pariṇāmayāmi | sarvasatvānāṃ visabhāgasamavadhānabhayābhyantavigamāya | sarvasatvapriyaviprayogabhayanirodhāya | sarvasatvāpriyasaṃvāsabhayāpanayanāya | sarvasatvakāyaparipīḍābhayavisaṃyogāya | sarvasatvacittaparipīḍanabhayanirmokṣaṇāya | sarvasatvaduṣkhadaurmanasyopāyāsasamatikramaṇāya pariṇāmayāmīti ||

[英譯][296] And this phrase, " I apply," Blessed One, is to be used everywhere. And in the holy Avalokitesvara-vimoksha the same course is to be taken. " This root of good I apply to dispel the fear of falling for all creatures ; to calm the characteristic fears of all creatures ; to put away the danger of illusion for all creatures ; to cut away the danger of fettering for all creatures, to hinder the danger of the approach of obstacles to the life of all creatures, to take away the danger of despondency in helping all creatures, to make cease the danger of lack of livelihood for all beings. I apply it to do away with the danger of ill repute for all beings, to annul the danger connected with mundane existence for all beings, to dispel the danger of company-fright for all beings, to dispel the fear of death for all beings, to prevent the fear of a state of misery for all beings ; I apply it to cause illumination so as to make all people turn back from the rugged path of blindness, to dispel the fear as to association with the uncongenial, to hinder for all the fear of separation from what is dear, to dispel the fear of living with what is not dear, to set all creatures free from the fear of bodily torment, to liberate all creatures from fear of mental torment, that all creatures may get away from pain, hopelessness and despair."

[法護譯]論曰：如是觀想深心精進，於一切處作是回向。如《觀音解脫經》云：以我所作一切善根平等回向，令諸眾生離墮落怖、令諸眾生脫諸眷屬恩愛怖、令諸眾生滅愚癡怖、令諸眾生斷繫縛怖、令諸眾生離斷命怖、令諸眾生離貧窮怖、令諸眾生離夭壽怖、令諸眾生離毀謗怖、令諸眾生離輪回怖、令諸眾生離大眾威德怖、令諸眾生離諸死怖、令諸眾生離惡趣怖、令諸眾生離黑闇怖、令諸眾生離冤憎會怖、令諸眾生離愛別離怖、令諸眾生離憎嫉怖、令諸眾生離身心逼惱怖、令諸眾生斷除憂悲苦惱怖。

30.saṃkṣepataḥ punar iyam annuttarā pariṇāmanā yeyam āryabhadracaryāgāthāyāṃ | mañjuśirī yatha jānati śūraḥ so ca samantata bhadra tathaiva | teṣu ahaṃ anuśikṣayamāṇo nāmayamī kuśalaṃ imu sarvaṃ || sarvatriyadhva gatebhi jinebhir yā pariṇāmana varṇita agrā | tāya ahaṃ kuśalaṃ imu sarvaṃ nāmayamī varabhadracarīye | iti || iti śikṣāsamuccaye bhadracaryāvidhiḥ ṣoḍaśamaḥ paricchedaḥ samāptaḥ ||

[英譯][297] Again, this incomparable application is briefly put in the holy Bhadracarya Gatha." As Manjusri the hero knows, and as the Buddha Samantatabhadra knows, following them, I apply all that good by that application of merit which was praised as chiefest by the Jinas who are in the past, present or future, I am appl5dng all this good in this holy Bhadracarya.'

[法護譯]又此略明回向，如《普賢行經》中偈云：

清淨勇猛文殊尊，普賢勝得亦如是，彼二大士說回向，我當隨順而修學。

十方三世諸如來，所說回向清淨教，我今積集諸善根，悉同最上普賢行。

[XVII. vandanādyanuśaṃsā]恭敬作禮品第十七

vandanānuśaṃsāḥ saptadaśaḥ paricchedaḥ ||

1.ukto vandanādividhiḥ | tena puṇyavṛddhir bhavatīti kuto gamyate ||

āryāvalokanasūtrāt | evaṃ hi tatroktaṃ | varjayaty akṣaṇāny aṣṭau yae ime deśitā mayā | kṣaṇaṃ cārāgayaty ekaṃ buddhotpādaṃ suśobhanaṃ ||

varṇavān rūpasaṃpanno lakṣaṇaiḥ samalaṃkṛtaḥ sthāmnā balena copeto nāsau kausīdyam ṛcchati [doubtful] ||

āḍhyo mahādhanaś cāsau adhṛṣyaḥ puṇyavān api | ārāgya lokapradyotaṃ satkaroti punaḥ punaḥ ||

śreṣṭhīkuleṣu sphīteṣu sa āḍhyeṣūpapadyate | bhaved dānapatiḥ śūro muktatyāgo hy amatsarī ||

rājā bhaved dhārmiko 'sau caturdvīpeśvaraḥ prabhuḥ | praśāsayen mahīṃ kṛtsnāṃ samudragirikuṇḍalām ||

maharddhikaś cakravartī saptaratnasamanvitaḥ | rājye pratiṣṭhito buddhān satkaroti punaḥ punaḥ ||

ścyuta/ cāsmād gataḥ svargaṃ prasanno jinaśāsane | śakro bhavati devendraḥ īśvaro marumūrddhani ||

na śakyaṃ bhāṣatā varṇaṃ kṣapayituṃ kalpakoṭibhiḥ | ya stūpaṃ lokanāthasya naraḥ kuryāt pradakṣiṇam ||

na jātu so 'ndhaḥ khañjo vā kalpānām api koṭibhiḥ | utpādya bodhicittaṃ yaḥ śāstu stūpaṃ hi vandate ||

dṛḍhavīryo dṛḍhasthāmo vīraś ca dṛḍhavikramaḥ | kauśalyaṃ gacchati kṣipraṃ kṛtvā stūpapradakṣiṇam ||

yo buddhakoṭiniyutaśatasahasrān kalpān koṭī ca tuliya satkarayā | yaś ceha kalpe caramaka ghorakāle vandeya stūpaṃ bahutara tasya puṇyam ||

agro hi buddho 'tuliya dakṣiṇīyo 'grāṃ caritvā cariyaviśeṣa prāptaḥ | tasyeha pūjāṃ karia narariṣabhasya vipāka śreṣṭho bhavati atulyarūpaḥ ||

itaś cyutvā manuṣyebhyas trāyastriṃśeṣu gacchati | vimānaṃ labhate tatra vicitraṃ ratanām ayam ||

kūṭāgāraṃ svayaṃ datvā apsarogaṇasevitaḥ | mālāṃ stūpe saṃpradāya trāyastriṃśeṣu jāyate ||

aṣṭāṅgajalasaṃpūrṇāṃ suvarṇasikatāstritām | vaiḍūryasphaṭikaiś caiva divyāṃ puṣkariṇīṃ labhet ||

bhuktvā ca tāṃ ratiṃ divyāṃ āyuḥ saṃpūrya paṇḍitaḥ | cyutvā ca devalokāt sa manuṣyo bhavati bhogavān ||

jātikoṭisahasraṇi śatāni niyutāni ca | satkṛtaḥ syāc ca sarvatra caitye mālāṃ pradāya ca ||

cakravartī ca rājāsau śakraś ca bhavatīśvaraḥ | brahmā ca brahmalokasmin caitye mālāṃ pradāya ca ||

paṭṭapradāna datvā tu lokanāthasya tāyinaḥ | sarve 'syārthāḥ samṛdhyanti ye divyā ye ca mānuṣāḥ ||

tyajed dhīnān akuśalān na sa tatropapadyate | mālāvihāraṃ kṛtvā ca lokanāthasya dhātuṣu | abhedyaparivāreṇa rājā bhūyān maharddhikaḥ ||

priyaḥ sadayitaś cāsau satkṛtaś ca praśaṃsitaḥ | davānām atha nāgānāṃ ye lokesmiṃś ca paṇḍitāḥ ||

yatrāsau jāyate vīraḥ puṇyatejaḥsudīpitaḥ | te kulāḥ satkṛtā bhonti rāṣṭrāṇi nagarāṇi ca ||

yaḥ sarṣapāt sūkṣmataraṃ gṛhītvā dhūpeya dhūpaṃ bhagavati caityakeṣu | tasyānuśaṃsān śṛṇuta prabhāṣato me prasannacittā jahiya khilāṃ malāṃś ca ||

sa puṇyavāṃś carati diśaḥ samantād ārogyaprāpto dṛḍhamatir apramattaḥ | vineti śokaṃ vicarati cārikāyāṃ priyo manāpo bhavati mahājanasya ||

rājyaṃ ca labdhvā jina varu satkarotī mahānubhāvo vidu cakravartī | suvarṇavarṇo vicitralakṣaṇaiḥ sa manojñagandhān labhi sarvaloke ||

jātamātro labhate śreṣṭhavastrān divyaviśiṣṭasurucirakauśikāṃś ca | bhotī sukhasukāyaḥ saṃveṣṭyastūpaṃ nāthasya cīvaraiḥ | yaś cīvareṇa caityeṣu kuryāt pūjām atulāṃ nāyakānāṃ | tasyeha bhotī asadṛśu ātmabhāvo dvātriṃśatībhiḥ kavacita lakṣaṇebhiḥ | pāṇītaleṣu suruciru muktahārāḥ prādurbhavantī vividha annantakalpāḥ | siṃhalatāḥ suruciravarṇasūtrā veṭhitva stūpaṃ bhagavata cīvarebhiḥ ||

datvā patākāṃ bhagavata cetikeṣū chandaṃ janitvā tatha siya buddhaloke | sa pūjanīyo bhavati mahājanasya carantu śreṣṭho jinacārikāye ||

suvarṇavarṇo bhavati si ātmabhāvo lābhī sa bhotī suruciracīvarāṇāṃ | karpāsikānāṃ susahita kambalānāṃ dukūlakānāṃ tatha varakauśakānāṃ ||

dhvajaṃ daditvā hataraji satvasāre dhanaṃ prabhūtaṃ pratilabhi na cireṇa | prabhūtakoṣo bhavati annantaprajño paricāru tasya bhavaty adīnacittaḥ | na cittaśūlaṃ janayati so parasya prasādacittaḥ sada apramattaḥ | na tasya agniḥ kramati viṣannaśastraṃ udvīkṣaṇīyo bhavati mahājanasya ||

adho upādāya ca vibhavāgru yāvat jāmbūnadaṃ tena bhavati buddhakṣetraṃ | śakyaṃ kṣayetuṃ āyuśriya evarūpā na buddhastūpe dharayata eka dīpam ||

na tasya kāyo bhavati avarṇitāṅgo dṛḍhāsu bhotī parighabhujo 'chambhī | ālokaprāpto [doubtful] vicarati sarvaloke daditva dīpaṃ bhagavata cetikeṣu ||

yadi buddhakṣetrā niyutaśatā sahasrā bhaveyu pūrṇā śikhagatasarṣapebhiḥ | śakyaṃ gaṇetuṃ tulayitu bhāṣituṃ vā na tathāgateṣū dharayitu ekadīpam ||

alaṅkaritvā suruciradarśanīyaṃ yo deti chatraṃ bhagavata cetikeṣu | tasyeha bhoty asadṛśa ātmabhāvo dvātriṃśatībhiḥ kavacita lakṣaṇebhiḥ ||

yebhir jinasya pratapata ātmabhāvo rūpaṃ viśiṣṭaṃ yathariva [doubtful] kāñcanasya | jāmbūnado vā suruciradarśanīyā abhikīrṇa ... kusumita lakṣaṇebhiḥ ||

abhijñaprāpto bhavati mahāyaśākhyaḥ carati śreṣṭhāvaracārikāyāṃ | na bhogahānir bhavati kadācid asya devāna bhoti gurukṛta pūjitaś ca ||

na kāmabhogau ramati kadāci dhīro viśuddhaśīlaḥ sakuśalabrahmacaryaḥ |samādayitvā vannupavane uṣitvābhiyuktidhyāno bhavati viśeṣaprāptaḥ ||

na jñānahānir bhavati kadācid asya na bodhicittaṃ vijahati so kathañcit | maitrīvihārī bhavati adīnacitto datveha chattraṃ bhagavatacetikeṣu ||

vādyena pūjāṃ naravṛṣabhasya kṛtvā na śoka śalyavaśa jātu bhoti | manojñaghoṣo bhavati manuṣyaloke svarāṅgu tasyāvikala viśuddha bhoti ||

viśuddhacakṣur bhavati sa saṃprajanyo viśuddhaśrotro bhavati udagracittaḥ | ghraṇendriyaṃ parama uttapta bhoti vāditva vādyaṃ bhagavata cetikeṣu ||

jihvāsya bhoti surucira darśanīyā susūkṣma mṛdvī rucira manojña ghoṣā | raktā pravālā yathariva [doubtful] devatānāṃ svarāṅga koṭīvara sṛjate 'prameyāṃ ||

na jātu bhotī uragu ajihvako vā na khañjakubjo nāpi ca nāmitāṅgaḥ | viśiṣṭa bhotī surucira ātmabhāvo vāditva vādyaṃ bhagavata cetikeṣu ||

na jātu kaścij janaye prasādaṃ devo ca nāgo manuja mahorago vā | āśvāsaprāpto vicarati sarvaloke vāditva vādyaṃ bhagavata cetikeṣu ||

kalpāna koṭīniyutaśatā sahasraṃ viśiṣṭakāyo bhavati aninditāṅgaḥ | prāsādiko 'sau kavacita lakṣaṇebhiḥ saṃśodhya stūpaṃ bhagavata nirvṛtasya ||

vimānaśreṣṭhaṃ labhati manojñagandhaṃ divyaṃ viśiṣṭaṃ suruciracandanasya | na jātu tṛṣṇāṃ janayati so kadācit saṃśodhya stūpaṃ bhagavata nirvṛtasya ||

pralopakāle jinavaraśāsanasmin na jātu bhotī upagata jambudvīpe | svarge sa bhoti pratiṣṭhita tasmi kāle gandhānulepaṃ dadiya jinasya stūpe ||

durgandhikāmān aśucijugupsanīyān varjeti nityaṃ pratiṣṭhita śīlaskandhe | carī sa nityam imu vara brahmacaryaṃ gandhānulepaṃ kariya jinasya stūpe ||

itaś cyuto 'sau marupati svargaloke arthaṃ sahasrā tulayati no cireṇa | karoti cārthaṃ suvipuladevatānāṃ gandhānulepaṃ kariya jinasya stūpe ||

viśiṣṭavākyo bhavati manojñaghoṣaḥ priyo manāpo bahujanasatkṛtaś ca | sukhaṃ ca tasya bhavati sadā prasannaṃ gandhānulepaṃ kariya jinasya stūpe ||

apāyabhūmiṃ ... vijahāty aśeṣāṃ āsannako bhavati tathāgatānāṃ | prasādalabdhaḥ sada sukhi premaṇīyo gandhānulepaṃ kariya jinasya stūpe ||

so 'kṣaṇaṃ vai vijahāti sarvaṃ aṣṭa kṣaṇāś cāsya viśiṣṭa bhonti | buddhāna pūjām atuliya so karoti choritva jālaṃ bhagavata cetikeṣu ||

śūraś ca bhoti dṛḍhamatir apramatto na kāmabhoge 'bhiratiṃ janeti | naiṣkramyaprāptau ca adīnacittaḥ choritva jālaṃ bhagavata cetikeṣu ||

na bodhicittaṃ pramuṣyati tasya jātu akhaṇḍaśīlo 'sti susaṃvṛtaś ca | dharmaṃ virāgaṃ labhate viśuddhaṃ upanīya jālaṃ bhagavata cetikeṣu ||

durvācatāṃ vijahati sarvakālaṃ prajñābhāvaṃ ca jahāty aśeṣam |viśālaprajño viharati cārikāyāṃ upanīya jālaṃ bhagavata cetikeṣu ||

lābhī ca bhotī śucibhojanānāṃ vastrān viśiṣṭān labhate suvarṇān | sparśābhyupetān rucidarśanīyān upanīya jālaṃ jinacetikebhyaḥ ||

abhyutkṣipitvā jinacetikebhyaḥ nirmālyaśuṣkaṃ pramuditavegajātaḥ | vrajeta kāmān duḥkhadavairaghorān ārāgayed daśabalasārthavāhān ||

prāsādiko bhoti viśuddhakāyaḥ udvīkṣaṇīyo bahujanapūjanīyaḥ | na tasya rājāpi praduṣṭacittaḥ yo jīrṇapuṣpān apaneya caitye ||

kumārga sarvaṃ pithita apāyabhūmiḥ sa śīlaskandhe sthita bodhisatvaḥ | avatārayitvā jinacetikebhyaḥ puṣpaṃ ca prāg anyanaraiḥ pradattaṃ ||

śokāṃś ca doṣān vijahāty amatto rogān aśeṣān vijahāty annekān | āśvāsaprāptaś ca annantakalpān yo jīrṇapuṣpān apaneti caitye ||

buddhaś ca bhoty asadṛśadakṣiṇīyo 'tulyaprāpto naramarupūjanīyaḥ | alaṃkṛto bhavati viśuddhakāyaḥ yo jīrṇapuṣpān apaneti caitye ||

dadyāc ca yaḥ suruciradivya puṣpaṃ māndāravān apy atha pāṭalaṃ vā | nirmālyakaṃ yo 'panayeta caitye vipāka śreṣṭho 'sya bhaved atulyaḥ ||

yaḥ prāñjaliḥ praṇamati nāthastūpaṃ chandaṃ janitvā ca sabuddhaloke | so bhoti loke gurukṛtu satkṛtaś ca prāsādiko bhavati sudarśanīyaḥ ||

tasyeha rājyaṃ nipatati sarvaloko devāsurā nāgamanuṣyakāś ca | sarvāḥ sahasrāḥ kusumita lokadhātuḥ praśāsti rājño vaśa īśvarāṃś ca ||

ye tasya rājye sthita bhonti satvāḥ sthāpeya sarvān akaluṣabuddhajñāne | apāyabhūmyas tyaktā bhavanti karoti caiṣāṃ paramasuśreṣṭham artham ||

paricāro 'sya bhavati manojñaghoṣaḥ puṇyair upetaḥ smṛtimatipūjanīyaḥ | āśvāsaprāpto vicarati jīvaloke sadābhiprāyaṃ janayati śreṣṭhaprītiṃ ||

paricāra bhoty asya svarāṅga śuddhaḥ jñāyeta satvair madhurapraśāntavākyo | na tasya kaścij janayati ceśvaratvaṃ vilokanīyo bhavati mahājanasya | dānapramodaṃ priyatārthacaryāṃ samānārthatāṃ janayati mahājanasya | ākruṣṭaḥ san nājanayeta roṣaṃ yaḥ prāñjaliḥ praṇamati buddhastūpaṃ ||

devendra bhoty upagatasvargaloke manuṣyako bhavati narasya rājā | na pārihāṇir bhavati kadācid asya yo 'ñjalībhir namatīha stūpaṃ ||

nāsāv apāye prapateta jātu hīnāṃś ca varjeta sa kāma loke | āḍhyo dhanī bhoti prabhūtakoṣo yo 'ñjalībhir namati buddhastūpam ||

sūtrāntacaryā na kadācid asya nāsthānakopaṃ kurute nṛloke | satvāś ca tṛptā muditāsya bhonti yaḥ saṃpramuñcī guṇavati ekavācaṃ ||

yaḥ puṣpamuṣṭiṃ gṛhītvodagracittaḥ prasādato 'vakirati lokanāthe | sa puṇyavān bhavati manuṣyaloke rākṣe ca sthitvā jina satkaroti ||

śokā na doṣāḥ khilamala nāsya bhonti atulyatāptaś ca susaṃsthitāṅgaḥ | ālokanīyaś ca mahājanasya vrajeta kāmāna bhayakaravairaghorān | iti ||

[英譯] The Ordinance of Praise and so forth has been described : whence is it known that merit increases thereby ? From the holy Avalokana Sutra. Thus it is there said : [298] " He renounces the eight unfavourable moments which I have indicated, and he chooses that one moment when the Buddha arises in his purity. Fair, beautiful, provided with the marks, possessed of strength and power, he does not fall into sloth. Pre-eminent and wealthy is he, invincible and full of merit ; reverencing the light of the world he does obeisance again and again. He arises in merchants' families rich and pre-eminent ; he would be liberal, a hero, of free generosity, not envious ; he would be a righteous king, monarch and lord of the four continents, he would rule all the earth with its circuit of ocean and mountains, of great prosperity, an emperor, possessed of the seven jewels, established in rule, he does obeisance to the Buddhas again and again. When he leaves this world he goes to heaven, rejoicing in the Jina's salvation, and becomes Sakra King of the gods, lord on the peak of Meru. He cannot tell all the praise of Buddha in countless ages who should venerate the shrine of the lord of the world. [299] " Verily he is not Wind or lame even in countless ages, who cultivating the heart of wisdom venerates the shrine of the Teacher. Firm in resolution, firm in strength, a chieftain firm in might, he speedily comes to good fortune by venerating the shrine. If one should honour thousands of millions of Buddhas for a like number of ages, he who in this last age, in this horrible time, should worship a shrine has greater merit. Pre-eminent is Buddha, unequalled, to be venerated ; one who has walked in the pre-eminent way and attained excellence ; he who does worship to this chief of men becomes in consequence best and incomparably beautiful. " Departing hence from mankind he goes to the Thirty-three, gets a palace there, magnificent, made of jewels. Who himself gives an upper chamber, is surrounded by his troop of fairies, and he who puts a garland on the shrine is born among the Thirty-three. He would get a divine lake full of the eight qualities of water, with golden sand bestrewn with jewels and crystals. After enjoying that bliss and fulfilling his time the wise man descends from the world of gods and becomes a prosperous man. [300] Thousands and millions of births he would be honoured, after giving a garland to the shrine. He becomes an imperial monarch and Sakra the lord, and Brahma in Brahma's world, for giving a garland to the shrine. If one gives a gift of leaves to the sainted lord of the world, for him all blessings increase both divine and human. He would sacrifice things small and poor and he does not come into being here the next time. If he makes a booth of festoons for the lord of the world's relics, he would become a powerful king with uninterrupted pomp. He is dear and cherished, honoured and praised of gods and nagas and all the wise men in this world. Where that hero is born, illumined by the light of merit, those families are respected, those countries and those towns. [301] ' He who takes a speck smaller than a grain of mustard seed and burns incense on the Blessed One's shrines, hear me sing his praises and be your hearts serene, leaving obstinacy and sins. He virtuous walks over all regions, altogether full of health, firm in mind, vigilant ; he subdues pain, and walks in virtue, dear and beloved of the people. If he has a kingdom he reverences the Jina, the supreme, great in power, a wise emperor, golden coloured, with the various marks, and receives precious perfumes in all the world. As soon as bom he receives the best clothes, silken garments divine, pre-eminent, well made. He is blessed with a beautiful body when he has clothed the shrine of the lord with robes. He who does worship at shrines of the incomparable chieftains with robes, his nature in this world becomes unequalled, covered with the thirty-two marks. [302] " On the palms of the hands resplendent pearl necklaces appear for many an endless age, Hon-garlands with strings bright in colour, if one have en wrapt the Blessed One's shrine with robes. By placing a banner on the Blessed One's shrine and making the prayer ' May I become a Buddha in the world,' he becomes worthy of honour by the people, walking noble in the Jina's course. His person becomes golden coloured, he receives brilliant robes, well-made cotton coverlets, and fine silk fabrics. If he gives a flag to the mighty one without stain, he gets great wealth very soon, plentiful treasure is his, he is endowed with endless wisdom, his conversation is magnanimous. He does not plant a thorn in the thoughts of another, he is serene in mind, vigilant ; fire has no power upon him, not poison or knife, he is looked up to by the people. [303] From now to the destruction of the world the Buddha's field is golden ; it is not possible to weaken such a life and glory, if one fix but one light on the Buddha's shrine. His body is faultless in its proportions, he is healthy, iron-armed, undismayed, he walks in splendour through all the world, who sets up a light upon the shrine. Like as if Buddha fields a hundred thousand million were full of mustard seeds piled into mountains, so one cannot count or weigh or tell what is one light given to the Tathagatas. He who gives one sunshade, adorned and brilliant to see, to the Blessed One's shrines, his person is incomparable in this world and covered with the 32 marks, by which the person of the Jina is resplendent, like the shining form of gold, or fine gold brilliant to see, all flowered over with lucky marks. He is endowed with supernatural knowledge and mighty glory, walks in best and noblest virtue, his enjoyment never diminishes, he is honoured and worshipped by gods. [304] " He never delights in sensuality, he is heroic, pure in morals, good in virtuous conduct ; he takes the vow and dwells in the air of the forest, devotes himself to meditation and attains excellence. No diminution of knowledge is there ever for him, he loses not anyhow the thought of enlightenment ; he lives in benevolence happy at heart, who has given a sunshade to the Blessed One's shrines. He who does worship to the mighty one with a musical instrument, he verily does not come into the power of sorrow's pangs ; pleasant-voiced he becomes in the world of men, his tones are calm and pure. Clear-eyed is he, with full consciousness, clear of hearing and lofty in thought, his sense of smell is extremely keen, who has played upon an instrument of music at the Blessed One's shrines. His tongue is very fine and excellent, full subtle and delicate, in sound fine and pleasant, red and crimson as that of the gods, uttering an infinite number of fine distinctions in sound. He surely becomes not a serpent or a creature without tongue, nor lame and crook-backed, nor again one with bent limbs ; his person is excellent and resplendent who has played upon an instrument of music at the Blessed One's shrines. No one surely feels displeasure at him, god or naga or serpent- demon : full of courage he walks the earth, who has played upon an instrument of music at the Blessed One's shrines. Thousands of millions of ages he is excellent of body and perfect in every limb, amiable and covered with lucky marks, for cleansing a shrine of the Blessed One who has attained Nirvana. [305] A noble palace he obtains, of delightful scent, divine, excellent, of bright sandal wood ; he has no craving at any time, after cleansing a shrine of the Blessed One in Nirvana. At the time of destruction of the noble Conqueror's rule, he is never then to be found in Jambudvipa ; he is in heaven established at that time, if he has anointed with perfume a shrine of the Conqueror. All the lusts, disgusting, unclean, contemptible, he escapes, established in his mass of virtue ; he walks along in that walk of holiness, who has anointed with prefume a shrine of the Conqueror. When he leaves this earth he is lord of the Maruts in heaven ; he counts his wealth in thousands without delay ; he works the good of many deities, if he has anointed with perfume a shrine of the Conqueror. Excellent in speech he is, delightful in voice, dear and beloved, and revered by much people, his happiness is always peaceful, if he has anointed with perfume a shrine of the Conqueror. He avoids all spheres of ruin, he is near to the Tathagatas, he always receives favour, happy and lovable, if he has anointed with perfume a shrine of the Conqueror.[306] He avoids all unlucky times, for him are the eight lucky moments in especial, he does unequalled worship to the Buddhas, who has given a covering of net to the Blessed One's shrines. He becomes a hero, firm of spirit, vigilant, takes no delight in the enjoyment of pleasure, attains renunciation, is not cast down, who gives a covering net to the Blessed One's shrines. He does not lose the thought of enlightenment, he is of virtue unbroken, well protected, gets righteousness without passion, all cleansed, who brings a net for the Blessed One's shrines. He avoids harsh speech at all times, always eschews foolishess, wide in wisdom he abides in virtue, who has brought a net for the Blessed One's shrines. He receives pure food, gets garments excellent and well-coloured, soft, fine to look at, who brings a net for the Conqueror's shrines. He that throws away from the Conqueror's shrines useless and withered garlands with joyful feeling, will avoid lusts, painful, hateful, terrible, and will please the caravan-leaders of the Dasabala. [307] " He becomes agreeable, pure of body, to be looked up to and revered by many, not even a king is angry with him, who takes away from a shrine the withered flowers. All bad roads are avoided, and the region of misfortune ; that Bodhisatva is estabhshed in a mass of virtue, who takes down from the Conqueror's shrines a flower formerly placed there by other men. Griefs and faults he avoids undeluded, ali the many diseases he avoids, consolation he has for endless ages, who takes away withered flowers from a shrine. He becomes Buddha, notable beyond all others, with no like, to be worshipped by men and gods, he becomes adorned and pure in body, who takes away withered flowers from a shrine. And he that should give a beautiful celestial flower, mystic flowers, or a trimipet-flower, or who should take away from the shrine one that is defiled, for him there would be a reward choice and unequalled. He that reverently does obeisance to the Lord's shrine, fixing his will on the whole Buddha's world, he becomes in this world respected and honoured, agreeable and reverend. All people flock to his kingdom in this world, gods and titans, nagas and men ; he rules all the thousands of worlds, in full flower, he rules the kings in his power also and the lords ; all the beings that are in his kingdom, he will establish in the Buddha's pure wisdom. The spheres of misfortune are avoided, and he works for them the best and choicest good. [308] His conversation is of pleasing report ; full of virtues, to be revered for memory and mind, full of confidence he walks in the world, he has always as his purpose affection for the best. His conversation is with a voice beautiful and clear, he would be recognized by his voice so sweet and gentle ; no one has lordship over him ; he is one for the people to gaze at. He produces in the multitude joy in giving, pleasantness, beneficence, equality ; being reviled he would not be angry, who reverently does obeisance at the Buddha's shrine. He becomes the king of the gods when he enters heaven, or as a man he is king, there is never any decay in him who does obeisance at a shrine in this world. He would never fall into misfortune and he would avoid all low desires in the world, he is rich above all, with great treasure, who does obeisance at the Buddha's shrine. He never uses magical charms, he never is angry out of due season in the world of men, people are pleased and delighted with him, who utters one word to the Man of Virtue. [309] Who takes a handful of flowers, and glad with jubilant heart sprinkles them over the lord of the world, he becomes meritorious in the world of men, and abiding in safety reveres the Conqueror. Griefs and faults and the stain of obduracy are not his ; with unequalled austerities, his limbs well composed, revered by the multitude, he will avoid desires terrifying, hateful, horrible."

[法護譯] 論曰：此明次第禮敬諸佛增長福行，當云何知？如《觀察世間經》偈云：

若一剎那頃，承事於諸佛，我說所得報，永離八無暇，

形色極殊好，成就相莊嚴，安住佛法中，無復諸懈怠，

是人於現在，受用皆充足，常為眾所尊，無病身光潔，

後生長者家，尊崇無與等，廣興於惠施，珍寶無慳悋，

復作轉輪王，統御四天下，人民咸善順，國土皆豐樂，

威德力具足，七寶皆殊絕，於一切時中，而勤修供養，

得生忉利宮，自在彌盧頂，為帝釋天主，奉持清淨教。

若人於佛塔，合掌而右旋，於俱胝劫中，受福無窮盡。

又復於佛塔，發心而致禮，於無量劫中，離生盲跛躄，

堅固諸善根，具勇猛精進，速得成菩提，斯由禮佛塔。

若於惡世中，向佛暫歸命，則為已親近，百千俱胝佛，

是人於世間，最勝無過上，自在人中仙，端正無倫匹。

若人以花鬘，奉施於佛塔，從此人中沒，生三十三天，

乘上妙輦輿，珍寶而嚴飾，宮殿樓閣中，天女常圍繞，

有清淨池沼，八德水盈溢，底布以金砂，琉璃玻𭹳岸，

受上妙快樂，惠命皆長久。從此天中沒，得生豪貴家，

於百千億劫，受勝福無極，常以妙花鬘，處處而供養，

為轉輪聖王，及帝釋天主，大自在天子，世主大梵王，

由作是施故，獲如上功德。以上妙細㲲，施佛大導師，

是人於世間，義利皆成就。又復以衣鬘，持以施佛塔，

遠離下種族，永不生於彼，眷屬常圍繞，無別離苦惱，

常得大國王，供養而稱讚，或生天龍中，及世間智者，

具勇猛威神，福報無與等。若國城種族，於世尊塔廟，

是人以少香，其微如芥子，以決定信心，而興於供養，

所獲之功德，今當聽我說。永離諸垢穢，堅固清淨心，

除病惱憂悲，容儀極高爽，得作轉輪王，具大智威德，

隨其所至處，福力皆成就，若王若人民，咸樂常尊奉。

以上妙衣服，奉施於佛塔，是人於當生，身肢極光潔，

哥尸迦天衣，俱時而顯現，常出適意香，聞者生歡悅。

又復以金縷，織成殊勝衣，巧妙善安布，師子眾形相，

後生於天中，所願無不果，珍寶眾纓絡，隨念於掌生。

若人以妙幡，懸施於佛塔，隨彼所意樂，往生諸佛國，

當獲金色身，眾相悉具足，上饌眾甘味，咸樂持奉獻。

又復以繒㲲，茸毳諸珍服，兜羅哥尸迦，作幢而施佛，

是人於當生，庫藏皆充溢，離眷屬惱害，堅固無量智，

上下悉端嚴，眾樂常瞻奉，不為火所燒，及刀杖加害。

若持一燈明，供養於佛塔，由作是施故，獲壽命長久，

清淨心明了，形色皆圓滿，是人於後身，生金河淨剎，

妙臂出光明，有大堅固力，遊行於世間，而無諸恐怖。

假使那由他，若干諸佛剎，芥子滿其中，稱量可知數，

我說是福報，窮劫不能盡。以廣大繒蓋，持以施佛塔，

是人不久得，具三十二相，常出妙光明，無比難思議，

其光常晃耀，瑩徹若金河，猶俱蘇摩花，開敷相間飾，

名稱普周遍，具殊特神通，受用無有邊，得最上安隱，

常得諸天人，親近而承事，少欲具威儀，堅持於淨戒，

住寂靜林中，樂修諸禪定，智惠無所減，不捨菩提心，

知足無希求，等行於慈行。若人作音樂，供養人中尊，

離煩惱憂慼，獲聲相圓滿，眼目極明顯，諦視無雜亂，

耳常聞妙聲，清淨心如悅，鼻高脩且直，嚴相皆具足，

其舌常嫩滑，紅潤若珊瑚，音響如天人，聞一俱胝量，

離無舌醜報，永不生蛇中，最上殊勝身，端直無跛曲，

常生善淨意，暫無少間斷，諸天人龍神，摩睺羅迦等，

隨所行世間，安慰而守護。由作是施故，獲如上福報。

若人於我滅度後，而能修治佛塔廟，百千那由他劫中，巍巍身相皆嚴好，

最上適意旃檀香，合成宮殿及輦輿，雖獲勝報無所著，斯由修治於佛塔。

於佛正教欲滅時，不生閻浮諸國上，隨其意樂住天宮，斯由修治於佛塔。

厭患五欲諸垢染，安住清涼淨戒蘊，廣修梵行靡不周，斯由塗香於佛塔。

從是滅已生天上，快樂豐饒不可量，復能教化諸天人，斯由塗香於佛塔。

面貌圓滿常熙怡，所發言音生眾善，見者咸興愛敬心，斯由塗香於佛塔。

遠離無邊惡道苦，常得親近諸如來，廣修淨業利群生，斯由塗香於佛塔。

若人暫於剎那頃，能於佛塔拂塵網，是人之報難可量，永離八難生無難，

勇猛聰惠悉明了，於五欲境無追來，常能出離諸輪迴，斯由淨心掃佛塔。

具足禁戒無缺犯，聞深妙法生忻仰，永不退轉菩提心，斯由淨心掃佛塔。

是人能於惡世中，常離毀訾諸過失，積集廣大勝福惠，斯由淨心掃佛塔。

獲得上味諸珍饌，殊淨衣服所莊嚴，常覺妙觸適諸根，斯由淨心掃佛塔。

若於佛塔生歡喜，而能除去諸萎華，由依十力大導師，得離五欲深怨害，

形儀挺特世希有，眾所樂觀無厭捨，王者常生愛敬心，由去萎花於佛塔。

具足菩薩諸戒品，滅除一切險惡道，意常明了遠癡迷，由去萎花於佛塔。

棄背煩惱諸障染，永無病苦相纏縛，於一切處獲輕安，由去萎花於佛塔。

得受人中第一施，復以最上諸供養，清淨福惠莊嚴身，由去萎花於佛塔。

又復持以新妙花，或曼陀羅鉢吒羅，而於佛塔換萎者，斯人當獲殊勝報。

若人能於諸佛塔，精勤合掌伸禮敬，彼於佛德善稱揚，令其見者皆稽首，

諸天龍神摩睺羅，王及臣民生信重，譬如妙花開世間，而能善說諸法要，

由彼善說正法故，安住佛智無缺減，令眾生離惡趣中，增長人天勝義利，

福力念惠皆具足，眷屬廣多常善順。我說是人於世間，隨其意樂心安隱，

常發柔和寂靜音，教諭群生使出離，於其富樂不生貪，斯由合掌禮佛塔。

能行布施及愛語，利行平等亦復然，為他毀訾不生瞋，斯由合掌禮佛塔。

或往天中為帝釋，或在世間作人王，所至自在悉隨心，斯由合掌禮佛塔。

於諸欲境無耽染，處世豪貴常止足，永不墮於惡趣中，斯由合掌禮佛塔。

所發言辭豐義味，悉與經典善相應，常生人世上族中，斯由合掌禮佛塔。

若以最上清淨心，盈掬持花散佛上，所獲之報得為王，安住如前興善利，

彼於五欲能覺了，則無憂惱所逼迫，身相端嚴眾樂觀，自性寂靜亡諸怖。

2.āryamahākaruṇāpuṇḍarīkasūtre 'py uktaṃ |tiṣṭhatu tāvad ānanda yo māṃ saṃmukhaṃ satkuryāt | tiṣṭhatu me śarīrasya pūjā sarṣapaphalamatreṣu dhātuṣu | tiṣṭhatu mām uddiśya kṛteṣu stūpeṣu satkāraḥ | ye kecid ānanda buddham ālambyāntaśa ekapuṣpam apy ākāśe kṣepsyanti | tasya puṇyaskandhasya yo vipākaḥ saced yāvān annādiḥ saṃsāro yasya pūrvā koṭir na prajñāyate | tāvataḥ kalpān saṃsaratāṃ teṣāṃ śakratvaṃ brahmatvaṃ cakravartitvaṃ | na śakyas tatparyanto 'dhigantum | tiṣṭhatu buddhālambatāntaśa ākāśe 'py ekapuṣpanikṣepaḥ | saced antaśaḥ svapnāntaragatā api satvā buddham ālambyākāśe ekapuṣpam api kṣepsyanti tad apy ahaṃ kuśalamūlaṃ nirvāṇaparyavasānaṃ vadāmīti ||

[英譯] Again, it is said in the holy Mahakaruna-pundanka Sutra : " Let alone the man, Ananda, who should reverence me face to face ; let alone worship of my body with things no bigger than a leaf of mustard ; let alone the dedication to me of builded shrines ; whosoever, Ananda, thinking of the Buddha, shall cast but into the air only one flower the ripening of their mass of merit is that these people, as long as the transmigration which has no beginning, the former end of which is not known, who pass through so many ages, gain the place of Indra, of Brahma, of universal empire the limit of this merit cannot be reached. Let alone thought of the Buddha, even the throwing of just one single flower into the air, if even persons only in sleep throw into the air but one flower thinking of the Buddha, that I declare to be a root of good, which issues in Nirvana."

[法護譯] 又如《大悲經》云：阿難！若有眾生能於現在供養我者，若我滅後供養舍利芥子許者，復能為我造立形像及塔廟者。阿難！且置是事。設使有人暫能發起一淨信心緣念諸佛，持以一華散於空中而用供養，是人當得轉輪聖王、帝釋天主、大梵天王，即能超越前際無知及未來劫生死流轉。阿難！復置是事。假使有人而於夢中能以一花散空供養，我說是人以此善根所得福報不知其邊。

3.uktaṃ cāryabṛhatsāgaranāgarājaparipṛcchāyāṃ | aṣṭābhir bhujagādhipate dharmaiḥ samanvāgatā bodhisatvāḥ satatasamitaṃ buddhasamavadhānaṃ pratilabhante | katamair aṣṭābhiḥ | buddhabimbadarśanasatvasamādāpanatayā | tathāgatasyopasthānakaraṇatayā | tathāgatasyābhīkṣṇaṃ varṇabhāṣaṇatayā | tathāgatapratimākaraṇatayā | tathāgatadarśanasarvasatvasamādāpanatayā | yatra ca buddhakṣetre tathāgataśravaṃ śṛṇvanti tatra praṇidhānam utpādayanti | na cāvalīnasaṃtatayo bhavanti | udārasaṃtatikāś ca buddhajñānam abhilaṣantae iti ||

[英譯]And it is said in the holy Brhatsagara-nagaraja-pariprccha : " Bodhisatvas endowed with eight qualities always Bhujagadhipati, attain without interruption association with the Buddhas. And what are these eight ? By instigating people to look on the image of Buddha ; by doing service to the Tathagata ; by constantly speaking the Tathagata's praises ; by making a likeness of the Tathagata ; by instigating all to look on the Tathagata ; and in whatever Buddha's field they hear word of the Tathagata, there they set their longings ; they are never depressed ; always in exaltation they crave the Buddha's wisdom."

[法護譯] 又《娑伽羅龍王所問經》云：若菩薩親近諸佛，則能獲得八種增上之法。何等為八？一者教化眾生覩佛妙相、二者於如來所承事供養、三者於眾會中讚佛勝德、四者想念如來造立形像、五者勸化眾生常不離佛、六者隨所至處常聞佛名、七者常願往生諸佛國土、八者志不怯弱樂求佛智。是為八種增上之法。

4.kiṃ punaḥ puṇyavṛddhyarthino buddhasamavadhānena prayojanabhūtaṃ | yasya guṇaparyantam asarvajño nādhigacchet ||yathāryagaṇḍavyūhe saṃvarṇitaṃ | sudurlabho buddhaśabdaḥ kalpakoṭiśatair api | kiṃ punar darśanaṃ sarvakāṅkṣācchedanam uttamam ||

sudṛṣṭo lokapradyotaḥ sarvadharmagatiṃ gataḥ | puṇyatīrthaṃ trailokasya sarvasatvaviśodhanam ||

mahat puṇyam ayaṃ kṣetraṃ muditaṃ jñānamaṇḍalaṃ | bhāsayaty abhitaṃ lokaṃ puṇyaskandhavivarddhanam ||

chedano duṣkhajālasya jñānaskandhaviśodhanaḥ | na durgatibhayaṃ teṣāṃ yair ihārāgito jinaḥ ||

vipulaṃ jāyate cittaṃ paśyatāṃ dvipadottamaṃ | prajñābalam asaṃkhyeyaṃ jāyate ca prabhāsvaraṃ ||

[英譯]How much more does he who asks increase of merit have his aim accomplished by association with the Buddha ! the goal of which virtue none could attain but he who is all-knowing. [310] As it is said in the holy Gandavyuha : “Hard it it to hear of a Buddha even in hundreds of ages;how much more he sight of him, resolving all doubts, supreme! This illuminator of the world, having arrived at the understanding of all things, when well seen, is a gate of merit for the three worlds, cleansing all creatures ; a field full of great merit, a gladsome circle of wisdom, illuminating the infinite world, increasing the mass of merit, breaking the net of pain, cleansing the mass of knowledge ; they have no fear of unhappiness by whom the Conqueror is pleased. Wide is the thought of those who behold the chief of men ; a force of wisdom arises incalculable and bright."

[法護譯] 論曰：復何增長殊勝義利？謂於佛所起承事故當得菩提。如《華嚴經》偈云：

無量億千劫，佛名難可聞，況復得親近，永斷諸疑惑。

如來世間明，通達一切法，普生三世福，令眾悉清淨。

如來出世間，為世大福田，普導諸含識，令其集福行。

若有供養佛，永除惡道畏，消滅一切苦，成就智惠身。

若見兩足尊，能發廣大心，是人常值佛，增長智惠力。

5.punar atraivāha | arthāya sarvasatvānām utpadyante tathāgatāḥ | mahākāruṇikā vīrā dharmacakrapravartakāḥ ||

pratikartuṃ kathaṃ śakyaṃ buddhānāṃ sarvedehibhiḥ | satvārtheṣv abhiyuktānāṃ kalpakoṭiśatair api ||

kalpakoṭiṃ varaṃ paktuṃ tryapāye bhṛśadāruṇe | na tv evādarśanaṃ śāstuḥ sarvasarganivartinaḥ ||

yāvantaḥ sarvalokasminn apāyagatayaḥ pṛthak | varaṃ tatra ciraṃ vāso buddhānām aśrutir na ca ||

kiṃ kāraṇam apāyeṣu nivāsaś ciram iṣyate | yatkāraṇaṃ jinendrasya darśanaṃ jñānavardhanam ||

chidyante sarvaduṣkhāṇi dṛṣṭvā lokeśvaraṃ jinaṃ | saṃbhavaty avatāraś ca jñāne saṃbuddhagocare ||

kṣapayaty āvṛtīḥ sarvā dṛṣṭvā buddhaṃ narottamam | vardhayaty amitaṃ puṇyaṃ yena bodhir avāpyatae | iti ||

[英譯] Again, in the same place he says : " For the good of all beings arise the Tathagatas, great in compassion, mighty, turning the wheel of the Law. How can the Buddhas, devoted as they are to the good of all, be requited by all flesh even in countless ages ? Better to roast in three states of suffering, most cruel, for a million ages, than not to see the Teacher, who put an end to all existence. As many as the various states of unhappiness in all the world, better to abide long in them than not to hear the Buddhas. Why is dwelling even a long time in hell recommended ? Because the sight of the royal Conqueror increases knowledge. [311] All pains are annulled when one sees the Conqueror, monarch of the world, and there is an entrance into wisdom, the field of the Supreme Buddha. One destroys all hindrances by seeing the Buddha, noblest of men ; he increases infinite merit by whom enlightenment is attained."

[法護譯] 是經復說：

如來大慈悲，出現於世間，普為諸群生，轉無上法輪。

如來無數劫，勤苦為眾生，云何諸世間，能報大師恩？

寧於無量劫，受諸惡道苦，終不捨如來，而求於出離。

寧在諸惡趣，常得聞佛名，不願生善道，暫時不聞佛。

何故願久住，一切惡道中？以得見如來，增長智惠力。

若得見於佛，減除一切苦，能入諸如來，大智之境界。

若得見於佛，捨離一切障，長養無盡福，成就菩提道。

6.tad evam asti puṇyavṛddhau buddhasamavadhānena prayojanaṃ |api ca pratimāmātradarśanam api tāvad aparimitaphalaṃ tathāgatānāṃ | kiṃ punaḥ svarūpeṇa || uktaṃ hy āryaśraddhābalādhānāvatāramudrāsūtre | yaḥ kaścin mañjuśrīḥ kulaputraḥ kuladuhitā vā sarvalokadhāturajopamānāṃ pratyekabuddhānāṃ dine dine śatarasam āhāraṃ dadyāt divyāni ca vastrāṇi | evaṃ dadad gaṅgānadīvālukopamān kalpān dadyāt | yaś cānyo mañjuśrīḥ kulaputraḥ kuladuhitā vā citrakarmalikhitaṃ vā pustakakarmakṛtaṃ vā buddhaṃ paśyed | ayaṃ tato 'saṃkhyeyataraṃ puṇyaṃ prasavati | kaḥ punar vādo yo 'ñjalipragrahaṃ vā kuryāt puṣpaṃ vā dadyāt dhūpaṃ vā gandhaṃ vā dīpaṃ vā dadyād | ayam eva tato 'saṃkhyeyataraṃ puṇyaṃ prasavatīti ||

[英譯]So this is the opportunity for increasing merit by associating with the Buddha. Now even to see the likeness of the Tathagatas has infinite fruit ; how much more, by his very self ? For it is said in the holy śraddhābalādhānāvatāramudrā Sutra : "If any young man or woman, Manjusri, should give day by day food of a hundred flavours to the Pratyeka Buddhas, as many as the dust of all the universe, and bright vestments, and thus giving should give for as many ages as the sands of Ganges ; and if another young man or woman, Manjusri, should see the Buddha, whether in a painting or in a manuscript ; this produces merit infinitely greater than that ; how much more then, if any hold out reverent hands, or give a flower, or give incense, perfume, lamp ? This produces merit infinitely greater than that."

[法護譯] 論曰：暫見形像尚獲斯報，況復親覩如來色相信受教誨，得福甚多。如《信力入印經》云：文殊師利！若有善男子善女人能於一切世界微塵數辟支佛所，日日持以百味飲食上妙衣服，於河沙劫而用供養。文殊師利！若復有人暫能瞻奉一畫佛像及諸經典，此福勝前無量阿僧祇。何況合掌，持以一花、或以一香及以塗香、或燃一燈而以供養，此福勝前無量阿僧祇。

7.āryabodhisatvapiṭake 'pi puṇyavṛddhyupāya uktaḥ | yas tathāgatacaityaṃ śodhayati sa catasro 'grāḥ praṇidhānaviśuddhīr anuprāpnoti | katamāś catasraḥ | agrāṃ rūpapraṇidhānaviśuddhiṃ | agrāṃ dṛḍhasamādānapraṇidhānaviśuddhiṃ | agrāṃ tathāgatadarśanapraṇidhānaviśuddhiṃ |agrāṃ lakṣaṇasaṃpatpraṇidhānaviśuddhim iti || punar atraivākhyātaṃ | tathāgatacaityeṣu puṣpāvaropaṇaṃ gandhānulepanaṃ kṛtvāṣṭāv avikalatā anuprāpnoti | katamā aṣṭau | na rūpavikalo bhavati | na bhogavikalaḥ | na parivāravikalaḥ | na śīlavikalaḥ | na samādhivikalaḥ | na śrutavikalo na prajñāvikalo na praṇidhānavikala iti ||

[英譯]Again, in the holy Bodhisatva-pitaka is described a way to increase merit. " He that cleans a shrine of the Tathagata, he attains four purities of aspiration in perfection. And what are these ? Perfect purity of aspiration in form, in steadfast undertaking, in seeing the Tathagata, in the multitude of lucky marks." Again, in the same place it is said : " One who lays a flower on the Shrines of the Tathagatas, or anoints them, attains eight things without deficiency : and what are these ? No deficiency in form, no deficiency in enjoyment, [312] no deficiency in his surroundings, no deficiency in virtue, no deficiency in tranquillity, no deficiency in knowledge, in wisdom, in aspira- tion."

[法護譯] 論曰：此明方便增長功德。如《菩薩藏經》云：若能修治故舊佛塔，當獲四種清淨大願：一者最上色相無有與等、二者受持經典精進無懈、三者所生之處得見如來、四者於當生身具足諸相。是經復說：若人能於如來塔所，以眾名花及諸塗香恭敬供養，而復獲得八種無減：一者色相無減、二者受用無減、三者眷屬無減、四者戒品無減、五者定力無減、六者多聞無減、七者智惠無減、八者勝願無減。

8.uktaṃ cāryaratnarāśisūtre | ye tribhavaparyāpannāḥ satvās te sarve pratyekaṃ tathāgatastūpān kārayeyur evaṃrūpān uccaistvena | tad yathā sumeruḥ parvatarājaḥ | tāṃś ca gaṅgānadīvālikāsamān kalpān pratyekaṃ sarvasatkāraiḥ satkuryuḥ | yaś ca bodhisatvo 'virahitasarvajñatācittenaikapuṣpam apy āropayet | ayaṃ tasmāt pūrvakāt puṇyaskandhād bahutaraṃ puṇyaṃ prasavet || atraivoktaṃ | ye khalu punas trisāhasramahāsāhasre lokadhātau satvās te sarve mahāyānasaṃprasthitā bhaveyuḥ | sarve ca cakravartirājyasamanvāgatā bhaveyur ekaikaś ca rājā cakravartī mahāsamudrapramāṇadīpasthālīṃ kṛtvā | sumerumātrāṃ vartīm ādīpya pratyekam evaṃrūpāṃ dīpapūjāṃ tathāgatacaityeṣu pravartayet | yaś cābhiniṣkrāntagṛhāvāso bodhisatvas tailaprakṣiptāṃ vartīṃ kṛtvādīpya tathāgatacaitye dhārayet | asyās tailaprakṣiptāyā varter etat pūrvakaṃ pradīpadānaṃ śatatamīm api kalāṃ nopaiti | yāvad upaniṣadam api na kṣamatae iti | peyālaṃ || ye ca khalu punas te rājānaś cakravartino buddhapramukhaṃ bhikṣusaṃghaṃ sarvasukhopadhānaiḥ satkuryuḥ yaś cābhiniṣkrāntagṛhāvāso bodhisatvaḥ piṇḍapātraṃ caritvā pātraparyāpannaṃ pareṣāṃ saṃvibhajya paribhuñjīta | idaṃ tato bahutaraṃ ca mahārghataraṃ ca | yac ca te rājānaś cakravartinaḥ sumerumātraṃ cīvararāśiṃ buddhapramukhāya bhikṣusaṃghāya dadyuḥ | yac cābhiniṣkrāntagṛhāvāso bodhisatvas tricīvaraṃ bahirdhā mahāyānasaṃprasthitāya buddhapramukhāya bhikṣusaṃghāya vā tathāgatacaitye vā dadyād | idaṃ bhikṣoś cīvaradānam etat pūrvakacīvararāśim abhibhavati | yac ca te rājānaḥ pratyekaṃ sarvaṃ jambūdvīpaṃ puṣpasaṃstṛtaṃ kṛtvā tathāgatacaitye niryātayet | yac cābhiniṣkrāntagṛhāvāso bodhisatvaḥ antaśa ekapuṣpam api tathāgatacaitye āropayet | asya dānasyaitat pūrvakaṃ dānaṃ śatatamīm api kalāṃ nopaiti | yāvad upaniṣadam api nopaitīti ||

[英譯] It is said also in the holy ratnarāśi Sutra : " Those beings that belong to the three states of existence, let them all make shrines for each of the Tathagatas, of such an height, as is Sumeru King of Mountains, and let them pay worship to each of these through as many ages as the sands of the Ganges are : and let a Bodhisatva, with a mind of untrammelled omniscience, put but one flower there, he would produce greater merit than all that merit aforesaid." In the same place it is said :' Be all those who are in the infinite multitude of worlds established in the Great Vehicle ; be they all possessed of imperial rule, and let each imperial ruler make a lamp as large as the great ocean, and kindle a light as tall as Sumeru, and offer such a light at each of the shrines of the Tathagatas : yet if a Bodhisatva who has left the householder's life put a wick in some oil and light it and set it on a Tathagata's shrine, that former offering of lights is not worth one-hundredth part of this oil- wick . . . there's no comparison between them. ... If again those who are imperial rulers should honour the order of Brethren, Buddha at their head, with soft cushions, and if a Bodhisatva who has left the house- hold life and goes on alms-pilgrimage should share with the rest what is in his bowl, giving them to eat of it ; this is greater and more precious than that. And if those imperial rulers should pile up a heap of robes as high as Sumeru and give to the Order of Brethren, of whom Buddha is the head, and if a Bodhisatva who has left the household Hfe should give every- thing except his three robes to the Order of Brethren, whose head is the Buddha, established in the Great Vehicle, or to a Tathagata's shrine : this Brother's gift of robes surpasses that aforesaid heap of robes. And if those kings singly should bestrew all Jambudvipa with flowers, giving them to a Tathagata's shrine, and if a Bodhisatva who has left the household life should place even one flower on a Tathagata's shrine ; that aforesaid gift is not one-hundredth part of this, . . . there's no comparison between them."

[法護譯] 又如《寶積經》云：假使眾生充滿三有，各各造作如來塔廟，其量高廣如須彌盧山，於殑伽沙劫各以種種上妙供養。若菩薩以不捨一切智心，持以一花奉施彼塔，所獲福蘊復過於彼。是經復說：假使三千大千世界所有眾生，一一皆得轉輪聖王安住大乘，一一輪王以大海量而為燈器，等彌盧山而為燈炷，各以如是供養佛塔；若出家菩薩能以少油塗撚為燭，持用供養如來塔廟，所得功德勝前燈施，百分、歌羅分乃至烏波尼剎曇分不及其一。又彼轉輪聖王能於現前佛比丘眾，以諸樂具而用布施；若出家菩薩常行乞食，或有所得隨彼見者分以食之，所獲功德勝前無比。又彼轉輪聖王以袈裟服積如須彌，能於現前佛比丘眾持用布施；若出家菩薩於三衣外所有長物，隨應奉施現前諸佛、安住大乘諸比丘僧及如來塔，其所得福倍前所施。又彼轉輪聖王一一各以滿閻浮提諸上妙花供養佛塔；若出家菩薩能以一花施如來塔，勝前供養，百分、歌羅分乃至烏波尼剎曇分不及其一。

9.āryānupūrvasamudgataparivarte 'pi deśitaṃ | catura imān bhadrānuśaṃsān paśyan bodhisatvas tathāgatapūjāyām utsuko bhavati | katamāṃś caturaḥ | agraś ca me dakṣiṇīyaḥ pūjito bhaviṣyati māṃ ca dṛṣṭvānye 'pi tathā śikṣiṣyanti | tathāgataṃ ca pūjayitvā bodhicittaṃ dṛḍhaṃ bhaviṣyati | dvātriṃśatāṃ ca mahāpuruṣalakṣaṇānāṃ saṃmukhadarśanena kuśalamūlam upacitaṃ bhaviṣyati | imāś catvāraḥ iti ||

[英譯] [313] It is declared also in the holy Anupurvasamudgataparivarta : " Looking at these four excellent advantages, the Bodhisatva is zealous in the worship of the Tathagata. Which four ? I shall have worshipped the best recipient, and others seeing me will learn to do so ; by worshipping the Tathagata, the thought of enlightenment will become firm ; by seeing the two and thirty marks of the Great Man, a root of good will be accumulated : these are the four."

[法護譯] 論曰：若廣明行相，如〈次第超越品〉說：彼出家菩薩如是知已，若能現前供養如來，即獲四種賢善功德：一者常得最上恭敬供養、二者彼所見已隨順依學、三者而能堅固大菩提心、四者增長善根現前得見三十二種大丈夫相。

10.idaṃ ca niruttaraṃ tathāgatapūjopasthānaṃ |yathodāhṛtam āryasāgaramatiparipṛcchāsūtre | trīṇīmāni sāgaramate tathāgatasya niruttarāṇi pūjopasthānāni | katamāni trīṇi | yac ca bodhicittam utpādayati | yac ca saddharmaṃ parigṛhṇāti | yac ca satveṣu mahākaruṇācittam utpādayatīti ||

[英譯]Thus to provide worship for the Tathagata is a thing without superior; as it is explained in the holy Sagaramati-pariprccha Sutra : These three ways of worshipping the Tathagata are unrivalled, Sagaramati. What three ? When one develops the thought of enlightenment, when one comprehends the Law, when one develops the thought of great compassion towards all."

[法護譯] 又《海意菩薩所問經》云：復次海意！有三種法名為供養承事如來。何等為三？一者發菩提心無有退轉、二者於諸正法而能攝持、三者於眾生所發起大悲。

11.nirdiṣṭam apy āryaratnameghe | daśabhiḥ kulaputra dharmaiḥ samanvāgatā bodhisatvā annanuliptā garbhamalena jāyante | katamair daśabhiḥ | yad uta | tathāgatapratimākaraṇatayā | jīrṇacaityasaṃskaraṇatayā | tathāgatacaityeṣu gandhavilepanānupradānena | tathāgatapratimāsu gandhodakasnānānupradānena | tathāgatacaityeṣu saṃmārjanopalepanānupradānena | mātāpitṝṇāṃ kāyaparicaryācaraṇena ācāryopādhyāyānāṃ kāyaparicaryācaraṇena | sabrahmacāriṇāṃ kāyaparicaryācaraṇena | tac ca nirāmiṣeṇa cittena na sāmiṣeṇa | tac ca kuśalam evaṃ pariṇāmayanti | anena kuśalamūlena sarvasatvā nirupaliptā garbhamalena jāyantām iti | tac ca tīvreṇāśayena cintayanti | ebhiḥ kulaputra daśabhir dharmair iti ||

[英譯] It is shown also in the holy Ratnamegha : " Bodhisatvas, young sir, are born untouched with the impurity of the womb, who have ten things : and what are these ten ? These : Making a Tathagata's likeness ; building up an old shrine ; giving perfume and ointment to Tathagata-shrines ; washing the Tathagata's likeness with scented water ; sweeping and anointing the Tathagata-shrines ; body-attendance on parents and teachers, and on readers ; body-attendance on holy men ; and that too with heart not greedy but free from greed ; and this good they thus apply, saying, ' By that root of good let all beings be born untouched with the impurity of the womb. And they think with keen aspiration, i These are the ten things, young sir.'

[法護譯] 又《寶雲經》說：善男子！菩薩成就十法，處於胎藏垢穢不染。何等為十？一者以淨信心造如來像、二者修治諸佛故舊塔廟、三者以眾妙香而用塗飾、四者持諸香水灌沐如來、五者於佛塔中掃灑塗地、六者親能承事所生父母、七者親能供養和尚闍梨、八者常能供給同梵行者、九者所行惠施不希其報、十者以此善根令諸有情不染胎藏垢穢而生。善男子！若能具足如是十法，則能發起深心隨喜。

[參考]

10.idaṃ ca niruttaraṃ tathāgatapūjopasthānaṃ |yathodāhṛtam āryasāgaramatiparipṛcchāsūtre | trīṇīmāni sāgaramate tathāgatasya niruttarāṇi pūjopasthānāni | katamāni trīṇi | yac ca bodhicittam utpādayati | yac ca saddharmaṃ parigṛhṇāti | yac ca satveṣu mahākaruṇācittam utpādayatīti ||

[英譯]Thus to provide worship for the Tathagata is a thing without superior; as it is explained in the holy Sagaramati-pariprccha Sutra : These three ways of worshipping the Tathagata are unrivalled, Sagaramati. What three ? When one develops the thought of enlightenment, when one comprehends the Law, when one develops the thought of great compassion towards all."

[法護譯] 又《海意菩薩所問經》云：復次海意！有三種法名為供養承事如來。何等為三？一者發菩提心無有退轉、二者於諸正法而能攝持、三者於眾生所發起大悲。

11.nirdiṣṭam apy āryaratnameghe | daśabhiḥ kulaputra dharmaiḥ samanvāgatā bodhisatvā annanuliptā garbhamalena jāyante | katamair daśabhiḥ | yad uta | tathāgatapratimākaraṇatayā | jīrṇacaityasaṃskaraṇatayā | tathāgatacaityeṣu gandhavilepanānupradānena | tathāgatapratimāsu gandhodakasnānānupradānena | tathāgatacaityeṣu saṃmārjanopalepanānupradānena | mātāpitṝṇāṃ kāyaparicaryācaraṇena ācāryopādhyāyānāṃ kāyaparicaryācaraṇena | sabrahmacāriṇāṃ kāyaparicaryācaraṇena | tac ca nirāmiṣeṇa cittena na sāmiṣeṇa | tac ca kuśalam evaṃ pariṇāmayanti | anena kuśalamūlena sarvasatvā nirupaliptā garbhamalena jāyantām iti | tac ca tīvreṇāśayena cintayanti | ebhiḥ kulaputra daśabhir dharmair iti ||

[英譯] It is shown also in the holy Ratnamegha : " Bodhisatvas, young sir, are born untouched with the impurity of the womb, who have ten things : and what are these ten ? These : Making a Tathagata's likeness ; building up an old shrine ; giving perfume and ointment to Tathagata-shrines ; washing the Tathagata's likeness with scented water ; sweeping and anointing the Tathagata-shrines ; body-attendance on parents and teachers, and on readers ; body-attendance on holy men ; and that too with heart not greedy but free from greed ; and this good they thus apply, saying, ' By that root of good let all beings be born untouched with the impurity of the womb. And they think with keen aspiration, i These are the ten things, young sir.'

[法護譯] 又《寶雲經》說：善男子！菩薩成就十法，處於胎藏垢穢不染。何等為十？一者以淨信心造如來像、二者修治諸佛故舊塔廟、三者以眾妙香而用塗飾、四者持諸香水灌沐如來、五者於佛塔中掃灑塗地、六者親能承事所生父母、七者親能供養和尚闍梨、八者常能供給同梵行者、九者所行惠施不希其報、十者以此善根令諸有情不染胎藏垢穢而生。善男子！若能具足如是十法，則能發起深心隨喜。

[參考] 寶雲經卷第六「善男子！菩薩復有十法名胎不染污。何等為十？作諸形像、如來塔寺若有毀壞嚴飾修治、復以諸香泥塗於佛塔如來形像、常以香湯洗浴、於如來塔塗掃清淨、於父母所躬自供養、於和上阿闍梨同梵行者心常恭敬供養不為財利、以此善根迴與一切眾生、願令皆得胎不染污、心常殷重如是思惟。善男子！具此十事是名菩薩胎不染污。

12. anumodanānuśaṃsās tv āryaprajñāpāramitāyām uktāḥ | yaḥ prathamayānasaṃprasthitānāṃ bodhisatvānāṃ mahāsatvānāṃ tāṃś cittotpādān anumodate |caratām api bodhisatvacaryāṃ tāṃś cittotpādān anumodate | avinivartanīyām api avinivartanīyadharmatām anumodate bodhisatvānāṃ mahāsatvānāṃ | kiyantaṃ sa bhagavan kulaputro vā kuladuhitā vā bahutaraṃ puṇyaskandhaṃ prasavati || evam ukte bhagavān śakraṃ devānām indram etad avocat | pe | syāt khalu punaḥ kauśika trisāhasramahāsāhasrasya lokadhātoḥ palāgreṇa tulyamānasasya pramāṇam udgrahītuṃ | na tv eva kauśika bodhisatvasya mahāsatvasya teṣām anumodanāsahagatānāṃ cittotpādānāṃ puṇyapramāṇaṃ grahītuṃ || evam ukte śakro devānām indro bhagavantam etad avocat | mārādhiṣṭhitās te bhagavan satvā veditavyā | ye bodhisatvānāṃ mahāsatvānāṃ prathamacittotpādam upādāya yāvad annuttarāṃ samyaksaṃbodhim abhisaṃbuddhānām evam aprameyam anumodanāsahagataṃ puṇyam iti na śṛṇvanti na jānanti | tām anumodanāṃ na samanvāharanti | mārapakṣikās te bhagavan satvā bhaviṣyanti ||bhagavān āha | pe | yaiḥ kauśika kulaputraiḥ kuladuhitṛbhiś ceme cittotpādā anumoditā bodhisatvayānikair vā pratyekabuddhayānikair vā śrāvakayānikair vā | te kṣipraṃ tathāgatān arhataḥ samyaksaṃbuddhān ārāgayiṣyanti ||bhagavān āha ||evaṃ tair anumodanāsahagataiś cittotpādakuśalamūlair yatra yatropapatsyante tatra tatra satkṛtāś ca bhaviṣyanti gurukṛtāś ca mānitāś ca pūjitāś ca arcitāś ca apacāyitāś ca bhaviṣyanti | na ca te 'manāpāni rūpāṇi drakṣyanti | na ca te 'manāpān śabdān śroṣyanti | evaṃ na gandhān na rasān na spraṣṭavyān sprakṣyanti na ca teṣām apāyeṣūpapattiḥ pratikāṅkṣitavyā svargopapattis teṣāṃ pratikāṅkṣitavyā | tat kasya hetoḥ | tathā hi taiḥ satvaiḥ sarvasatvasukhāvahanāni asaṃkhyeyānāṃ satvānāṃ kuśalamūlāny anumoditāni yāvad annuttarāṃ samyaksaṃbodhim abhisaṃbuddhyāprameyāsaṃkhyeyān satvān parinirvāpayiṣyantīti ||

punar atraivāha | ye subhūte gaṅgānadīvālikopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasatvās te sarve 'nnuttarāṃ samyaksaṃbodhiṃ pratitiṣṭheyur annuttarāṃ samyaksaṃbodhiṃ pratiṣṭhāya gaṅgānadīvālikāsamān kalpān upalambhasaṃjñinaś catvāri dhyānāni samāpadyeran | yaś ca bodhisatvo mahāsatvo 'nayā prajñāpāramitayā upāyakauśalyena ca parigṛhītātītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhaṃ | śrāvakānāṃ pratyekabuddhānām api śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhaṃ sarvam ekato 'bhisaṃkṣipya piṇḍayitvā tulayitvā niravaśeṣam anumodetāgrayānumodanayā jyeṣṭhayā śreṣṭhayā varayā pravarayā praṇītayā uttarayā niruttarayā uttarottarayā asamayāsamasamayāpratisamayānumodanayānumodyānumodanāsahagataṃ [doubtful] puṇyakriyāvastv annuttarāyai samyaksaṃbodhaye pariṇāmayati | asya subhūte 'numodanāsahagatasya puṇyakriyāvastuno 'sau pūrvaka aupalambhikānāṃ bodhisatvānāṃ caturdhyānamayaḥ puṇyābhisaṃskāraḥ śatatamīm api kalāṃ nopaiti yāvad upaniṣadam api na kṣamatae iti ||

ayam eva nayaḥ pariṇāmanāyām uktaḥ | athavāgrapariṇāmanayā pariṇāmitatvāt sarvapuṇyānām asya buddhatvāya satkṛtapraṇidhibuddhatvam eva syāt | ataḥ kā parā puṇyavṛddhiḥ | tad dhy aśeṣasatvamokṣakṛtapuṇyajñānopetaṃ nirvikalpaṃ ca ||

[英譯]The advantages of rejoicing are described in the holy Prajnaparamita : "He that rejoices over the production of these thoughts in the great Beings, the Bodhisatvas, who are just established in the Great Vehicle ; he that rejoices in the production of these thoughts in those Bodhisatvas who are practising that way of life; he who rejoices in success of those Great Beings, the Bodhisatvas, who return no more to life ; [314] how much greater a heap of merit. Blessed One, does that young man or woman produce ? ' This said, the Blessed One replied to Sakra, King of the gods. . . . ' Let it be possible, Kausika, to conceive measure of the infinite multitude of worlds as compared with a tip of straw ; yet it is not possible to conceive the measure of merit in these thoughts, full of rejoicing, in the Bodhisatva, the Great Being.' This said, Sakra King of the gods said to the Blessed One : ' Delivered over to Mara those beings must be judged, who hear not and know not, and do not feel this joy, that infinite is the merit of this rejoicing in the Bodhisatvas, the Great Beings, from the first resolution to become Buddha down to the moment when they have attained supreme wisdom. On Mara's side they will be. Blessed One.' The Blessed One said : . . . ' Those men or women, Kausika, who rejoice at these thoughts, whether they be in the Bodhisatvas' Vehicle, or the Pratyeka Buddhas' Vehicle, or the Disciples' Vehicle, they will quickly please the holy Tathagatas, the perfectly wise.' The Blessed One said : ' Thus by those roots of good in thought, full of rejoicing, wherever these shall arise they shall be honoured, revered, respected, worshipped, praised, and reverenced ; they shall not see disagreeable shapes or hear disagreeable sounds, nor shall they have disagreeable smells, tastes, or touchings ; for them there need be no fear of birth in states of misfortune, but they may look for birth in heaven. And why so ? Because they have rejoiced in all the bringing of happiness to all beings and roots of good for infinite beings, . , . and they having attained supreme enlightenment shall wholly emancipate countless and infinite beings. " Again in the same place he says : "All beings, Subhuti, in all the infinite worlds, as the sands of Ganges for multitude, could attain the supreme and incomparable wisdom, and having attained it [315] could enjoy the Four Esctasies through ages as many as the sands of the Ganges are : yet if a Great Being, a Bodhisatva possessed by this transcendental wisdom and skilfulness in using the means of salvation, shall rejoice over the mass of virtue, tranquillity, wisdom, emancipation, knowledge of emancipation, of the Buddhas past, present and future ; putting together all the mass of virtue, tranquillity, wisdom, emancipation, and knowledge of emancipation of the student Pratyeka Buddhas also, in a lump, and weighing it, should rejoice over it all, with a jubilation perfect, best and most good, choice, fine, pleasant, excellent, unrivalled, supreme, unequalled, incomparable, with no like, if then having thus rejoiced, one should apply to supreme enlightenment the merit, that results from the rejoicing, then, Subhuti, that former mass of merit, containing the Four Ecstasies, belonging to the Bodhisatvas who have consciousness of their religious acts, is not worth a hundredth 1 part of the merit that results from rejoicing, . . . there is no comparison between them." This same method is described as concerning the application of the merit. Or from the fact that this merit has been applied to a supreme end towards the quality of Buddha, there would be Buddhahood due to good actions and aspirations. Then how could there be a better growth of merit ? For this merit which is realised through the freeing of all creatures, is impregnated with knowledge, and admits of no doubt.

[法護譯] 如《般若經》云：若菩薩摩訶薩安住大乘，應當最初發心隨喜。是諸菩薩能行是行，則於大乘得不退轉。佛言：憍尸迦！假使有人而能稱量三千大千世界，可知其數；此諸菩薩發心隨喜所得功德，不可校計。時帝釋天主白佛言：世尊！若諸菩薩從初發心乃至得成正等正覺，而於其中所作無量隨喜善根，若諸菩薩不聞不知亦不攝取，當知是人為魔所持。佛言：憍尸迦！若善男子善女人欲速證得如來、應供、正等正覺，應於大乘發心隨喜。然於聲聞辟支佛乘，亦非愛樂亦非捨離，而能共彼興隨喜心。當知是人在所生處常值十善，則能獲得供養恭敬尊重讚歎，於所見色聲香味觸無不可意，永離惡趣得生天上。所以者何？是人所作如其利益，使諸眾生皆得快樂。以是善根，能令無量阿僧祇人發隨喜心，當得阿耨多羅三藐三菩提。是經復說：須菩提！假使殑伽沙數三千大千世界一切眾生皆發阿耨多羅三藐三菩提心，一一各於殑伽沙劫修四禪定，安住寂靜離動亂想。若菩薩摩訶薩脩習般若波羅蜜多，能以方便善巧攝取過去未來現在諸佛所修定惠解脫解脫知見，於緣覺乘及聲聞乘所有戒定惠解脫解脫知見，如是等種種善根合集稱量，以最上最極最勝最妙廣大無量無等等心皆悉隨喜，復以如是隨喜善根，迴向阿耨多羅三藐三菩提須菩提。其所得福，勝前菩薩修定功德不可為比，百分、歌羅分乃至烏波尼剎曇分不及其一。

[參考] 大般若波羅蜜多經卷第五百五十三

世尊！若有情類於初發心菩薩功德深心隨喜，得幾許福？於久發心修諸勝行菩薩功德深心隨喜，得幾許福？於不退轉地菩薩功德深心隨喜，得幾許福？於一生所繫菩薩功德深心隨喜，得幾許福？」

爾時，佛告天帝釋言：「憍尸迦！妙高山王可知兩數，此有情類隨喜俱心所生福德不可知量。憍尸迦！四大洲界可知兩數，此有情類隨喜俱心所生福德不可知量。憍尸迦！小千世界可知兩數，此有情類隨喜俱心所生福德不可知量。憍尸迦！中千世界可知兩數，此有情類隨喜俱心所生福德不可知量。憍尸迦！我此三千大千世界可知兩數，此有情類隨喜俱心所生福德不可知量。憍尸迦！假使三千大千世界合為一海，有取一毛析為百分，持一分端霑彼海盡可知滴數，此有情類隨喜俱心所生福德不可知量。」

時，天帝釋復白佛言：「若諸有情於諸菩薩從初發心乃至證得所求無上正等菩提，無量無邊殊勝功德不生隨喜，或復於彼隨喜俱心所生福德不聞、不知、不起憶念、不生隨喜，當知皆是魔所執持、魔所魅著、魔之朋黨、魔天界沒來生此間。所以者何？若菩薩摩訶薩求趣無上正等菩提，修諸菩薩摩訶薩行，若有發心於彼功德深生隨喜，若有於彼隨喜功德深心憶念生隨喜者，皆能破壞一切魔軍宮殿眷屬，疾證無上正等菩提，能盡未來利樂一切。世尊！若諸有情深心敬愛佛、法、僧寶，隨所生處常欲見佛、聞法、遇僧，於諸菩薩摩訶薩眾功德善根應深隨喜，既隨喜已迴向無上正等菩提，而不應生二、不二想。若能如是，疾證無上正等菩提，饒益有情破魔軍眾。」

爾時，佛告天帝釋言：「如是！如是！如汝所說。憍尸迦！若諸有情於諸菩薩摩訶薩眾功德善根，深心隨喜迴向無上正等菩提，是諸有情速能圓滿諸菩薩行，疾證無上正等菩提。

「若諸有情於諸菩薩摩訶薩眾功德善根，深心隨喜迴向無上正等菩提，是諸有情具大威力，常能奉事一切如來、應、正等覺及善知識，恒聞般若波羅蜜多甚深經典，善知義趣。是諸有情成就如是隨喜迴向功德善根，隨所生處，常為一切世間天、人、阿素洛等供養恭敬、尊重讚歎，不見惡色，不聞惡聲，不嗅惡香，不甞惡味，不覺惡觸，不思惡法，不墮惡趣，生天、人中恒受種種無染勝樂，常不遠離諸佛世尊，從一佛國趣一佛國，親近諸佛、種諸善根，成熟有情、嚴淨佛土。何以故？憍尸迦！是諸有情能於無量諸菩薩眾功德善根，深心隨喜迴向無上正等菩提，由此因緣善根增進，疾證無上正等菩提。既得無上正等菩提，能盡未來如實饒益無量無數無邊有情，令住無餘般涅槃界。

「以是故，憍尸迦！住菩薩乘善男子等，於菩薩眾功德善根，皆應隨喜迴向無上正等菩提，於生隨喜及迴向時，不應執著即心、離心隨喜迴向，不應執著即心修行、離心修行。若能如是無所執著隨喜迴向，修諸菩薩摩訶薩行，速證無上正等菩提，度諸天、人、阿素洛等，令脫生死得般涅槃。由此因緣，諸有情類於諸菩薩功德善根，皆應發生隨喜迴向，能令無量無邊有情種諸善根獲大利樂。」

大般若波羅蜜多經卷第五百四十四-–-第四分隨喜迴向品第六之二

「復次，善現！且置十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，諸菩薩眾以有所得而為方便靜慮俱行諸福業事。假使十方殑伽沙數三千大千世界有情，皆發無上正等覺心，發趣無上正等菩提，是諸菩薩各住殑伽沙數大劫，思惟觀察諸法性相，以有所得而為方便，受行般若及餘善根。「若菩薩摩訶薩甚深般若波羅蜜多方便善巧所攝受故，普於過去未來現在諸佛世尊所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸獨覺所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若諸聲聞所有戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，若餘有情施、戒、修性三福業事，如是一切合集稱量，現前發起最尊最勝、最上最妙、不可思議、不可稱量、無上、無等隨喜俱行諸福業事。復持如是隨喜俱行諸福業事，與諸有情平等共有迴向無上正等菩提。善現當知！如是菩薩隨喜迴向諸福業事，勝前所說諸菩薩眾以有所得而為方便般若及餘善根俱行諸福業事百倍、千倍乃至鄔波尼殺曇倍。所以者何？彼諸菩薩般若及餘善根俱行諸福業事，以有所得而為方便，如是菩薩隨喜迴向，以無所得為方便故。」

13.adhyeṣaṇāyās tv anuśaṃsā āryograparipṛcchāyām uktā dharmagrāhyatām upādāyāprameyāsaṃkhyeyeṣu buddhakṣetreṣv āyuḥ parirakṣaṇāyeti || āryaśikṣāsamuccaye vandanādyanuśaṃsā saptadaśaparicchedaḥ samāptaḥ ||

[英譯]The praise of asking for instruction is given in the holy Ugra-pariprccha, in order to comprehend the Law for guarding one's life in numberless and infinite fields of the Buddha.

[法護譯] 論曰：此說迴向行竟勸請功德。如《最上問經》云：若能攝受正法，則為已於無量無數諸佛剎土護佛壽命。

[XVIII ratnatrayānusmṛti] 念三寶品第十八

ratnatrayānusmṛtir nāmāṣṭādaśaḥ paricchedaḥ ||

1.uktā bhadracaryāvidhinā puṇyavṛddhiḥ | asyāś cāyam aparo hetuḥ | yo 'yaṃ śraddhādīnāṃ sadābhyāsaḥ || yathoktam āryatathāgataguhyasūtre | catvāra ime mahārāja dharmā mahāyānasaṃprasthitānāṃ viśeṣagāmitāyai saṃvartante 'parihāṇāya ca | katame catvāraḥ | śraddhā mahārāja viśeṣagāmitāyai saṃvartate 'parihāṇāya | tatra katamā śraddhā | yayā śraddhayā āryān upasaṃkrāmati | akaraṇīyaṃ ca na karoti ||

gauravaṃ mahārāja viśeṣagāmitāyai saṃvartate | yena gauraveṇa subhāṣitaṃ śṛṇoti śuśrūṣate 'virahitaśrotraś ca dharmaṃ śṛṇoti ||

nirmānatā mahārāja viśeṣagāmitāyai saṃvartate | yayā nirmānatayā āryāṇām abhinamati praṇamati namasyati ||

vīryaṃ mahārāja viśeṣagāmitāyai saṃvartate 'parihāṇāya | yena vīryeṇa kāyalaghutāṃ cittalaghutāṃ ca pratilabhate sarvakāryāṇi cottārayati ||

ime mahārāja catvāra iti ||

[英譯][316] In the Sixteenth Chapter was discussed the growth of merit ; in this the chief subject is, What is the continual practice of faith and the other virtues. As it is said in the holy Tathagata-guhya Sutra : " These, O King, are the four qualities of those established in the Great Vehicle, useful for specific attainment without falling away. What four ? Faith, O King, leads to specific attainment and hinders loss ; and what faith ? The faith by which one approaches the saints, and does not what one ought not to do. Reverence, O King, leads to specific attainment ; by which reverence one hears a thing well said, and desires to hear it, and hears the law without closing the ears. Humility, O King, leads to specific attainment, by which one shows respect and honour to the saints, and so will do. Courage, O King, leads to specific attainment, and hinders loss ; by which courage one gets readiness of body and mind, and safely performs all that has to be done. These, O King, are the four.'

[法護譯] 論曰：明賢善行次第增福，此非別因而能獲得，謂於信等常當修習。如《祕密大乘經》云：佛言：大王！汝今當知有四種法，若能於此如理行者，則為安住大乘趣向勝道所有善法而無壞失。何等為四？大王！一者謂信能向勝道。復何名信？以有信故而能隨順諸聖種類，所不應作而悉不作。二者尊重能向勝道。以尊重故，於諸聖者所說妙法審諦聽受。三者無慢能向勝道。以無慢故，則能於彼一切聖眾恭信頂禮。四者精進能向勝道。以精進故，若身若心悉得輕安，所作善法皆得成辦。

[參考] 佛說如來不思議祕密大乘經卷第四

佛言：『大王！汝今當知有四種法，若如理修行者，即能安住大乘趣向勝道，所有善法而無壞失。何等為四？大王！一者、信法能向勝道。復何名信？謂有信故而能隨順諸賢聖種，所不應作而悉不作。二者、尊重能向勝道。以尊重故，於諸聖者所說妙法而能聽受，諦受法故耳無外聽。三者、無慢能向勝道。以無慢故，即能於彼一切賢聖恭信頂禮。四者、精進能向勝道。以精進故，若身若心悉得輕安，所作善法皆能成辦。大王！此等四法若如理修行者，即能安住大乘趣向勝道。

2. eṣāṃ śraddhādīnāṃ sadābhyāsaḥ kāryaḥ | athavānyeṣāṃ śraddhādīnāṃ || yathāha āryākṣayamatisūtre pañcemānīndriyāṇi | katamāni pañca | śraddhendriyaṃ vīryendriyaṃ smṛtīndriyaṃ samādhīndriyaṃ prajñendriyam iti ||

tatra katamā śraddhā | yathā śraddhāyāś caturo dharmān abhiśraddadhāti | katamāṃś caturaḥ | saṃsārāvacarīṃ laukikīṃ samyagdṛṣṭiṃ śraddadhāti | sa karmavipākapratiśaraṇo bhavati | yad yat karma kariṣyāmi tasya tasya karmaṇaḥ phalavipākaṃ pratyanubhaviṣyāmīti | sa jīvitahetor api pāpaṃ karma na karoti | bodhisatvacārikām abhiśraddadhāti | taccaryāpratipannaś cānyatra yāne spṛhāṃ notpādayati | paramārthanītārthaṃ gambhīrapratītyasamutpādanairātmyaniḥsatvanirjīvaniḥpudgalavyavahāraśūnyatānimittāpraṇihitalakṣaṇān sarvadharmān śrutvā śraddadhāti | sarvadṛṣṭikṛtāni ca nānuśete sarvabuddhadharmān balavaiśāradyaprabhṛtīṃś ca śraddadhāti | śraddhāya ca vigatakathaṃkathas tān buddhadharmān samudānayati | idam ucyate śraddhendriyam ||

tatra katamad vīryendriyaṃ | yān dharmān śraddhendriyeṇa śraddadhāti tān dharmān vīryendriyeṇa samudānayatīdam ucyate vīryendriyaṃ ||

tatra katamat smṛtīndriyaṃ | yān dharmān vīryendriyeṇa samudānayati tān dharmān smṛtīndriyeṇa na vipraṇāśayati | idam ucyate smṛtīndriyam ||

tatra katamat samādhīndriyaṃ | yān dharmān smṛtīndriyeṇa na vipraṇāśayati tān samādhīndriyeṇaikāgrīkarotīdam ucyate samādhīndriyaṃ ||

tatra katamat prajñendriyam |yān dharmān samādhīndriyeṇaikāgrīkaroti tān prajñendriyeṇa pratyavekṣate pratividhyati | yad eteṣu dharmeṣu pratyātmajñānam aparapratyayajñānam idam ucyate prajñendriyaṃ ||

evam imāni pañcendriyāṇi sahitāny anuprabaddhāni sarvabuddhadharmān paripūrayanti | vyākaraṇabhūmiṃ cāpyayanti iti ||

[英譯]These, faith and the rest, must always be practised ; so of others, which he speaks of in the holy Kshayamati Sutra, these five powers. " What five ? The power of faith, fortitude, of remembrance, of concentration, of wisdom. Here what is faith ? That faith by which one believes in four things. And what four ? He believes in right worldly insight in the matter of transmigration in the world : he becomes confident in the ripening of action, and knows, that whatever deed he shall do he shall have the fruit of it ; not even for life's sake does he sin. He believes in the virtue of a Bodhisatva, and having entered on this life [317] he does not wish for any other Vehicle. Hearing all the doctrines consisting in the chain of causation, real, clear and profound, consisting in behaviour according to selflessness, not-being, not-living, not-personality, consisting in void, absence of attribute, sinlessness, he has faith in them. He follows none of the heretical sects, he has faith in all the Buddha's qualities, confidence in his strength and the rest ; and having believed, his doubts gone, he attains those qualities of a Buddha. This is what is meant by the power of faith. And what is the power of fortitude ? The qualities which he believes in by faith, he attains by the power of fortitude : this is what is meant by the power of fortitude. And what is the power of remembrance ? The qualities which he attains by his fortitude he keeps from destruction by remembrance : this is what is meant by the power of remembrance. And what is meant by the power of concentration ? The qualities that he keeps from destruction by remembrance, on these he fixes his thought by concentration : this is what is meant by the power of concentration. And what is meant by the power of wisdom ? The qualities which he fixes his mind on by concentration, these by the power of wisdom he investigates and learns to understand, and this individual wisdom not dependent on another is called the power of wisdom. Thus these five powers, conjoined and developed, complete all the Buddha's qualities, and confirm that stage where he receives the prophecy that he will become a Buddha."

[法護譯] 論曰：此說於信常所修習，如是別明信等五根。如《無盡意經》說：云何五根？所謂信根、進根、念根、定根、惠根。云何信根？謂於四法深忍樂欲：一者於生死中行世正行、信於業報，由造業故彼報定有，乃至失命終不作罪。二者信樂菩薩所行正行，不求餘乘不隨諸見。三者於勝義中了知無我、眾生、壽者、補特伽羅，於空無相無願諸法深能信解。四者於佛功德力無畏等生決定信斷除疑網。是名信根。云何進根？若法信根所攝，是法勤勇無間，是名進根。云何念根？若法進根所修，是法終不忘失，是名念根。云何定根？若法念根所攝，是法一心不亂，是名定根。云何惠根？若法定根所攝，是法自所觀照不從他解，是名惠根。是五根者相續而起，則能圓滿一切佛法。

[參考] 大方等大集經卷第三十-無盡意菩薩品第十二之四

復次，舍利弗！菩薩摩訶薩五根亦不可盡。何等為五？信根、進根、念根、定根、慧根。云何信根？信於四法。何等四？於生死中行世正見信於業報，乃至失命終不作惡；信菩薩行不隨諸見，專求菩提不求餘乘，信解諸法同空無相無願之法；同第一義同於了義，甚深因緣無我眾生無有分別；信一切佛十力四無所畏十八不共法。如是信已。消除疑網修集佛法。是名信根。何等進根？若法信根所攝，是法即為進根所修，是名進根。云何念根？若法進根所修，是法終不忘失，是名念根。云何定根？若法念根所攝，是法不忘不失一心不亂，是名定根。云何慧根？若法定根所攝，是慧所觀是慧體性，內自照了不從他知自住正行，是名慧根。是五根者共相續生，具一切法得授記別。譬如外道五通神仙，不能定知胎中差別，男女相現然後乃知。多有菩薩無信等根，諸佛、世尊不為授記，若成就者便與授記。舍利弗！是名菩薩五根無盡。

3.śraddhādīnāṃ balānāṃ sadābhyāsaḥ kāryaḥ | yathoktam āryaratnacūḍasūtre | tatra katamat kulaputra bodhisatvasya balacaryāpariśuddhiḥ | yad ebhir evendriyair upastabdho 'nnavamardyo bhavati sarvamāraiḥ | asaṃhāryo bhavati śrāvakapratyekabuddhayānābhyāṃ | avinivartyo bhavati mahāyānāt | durdharṣo bhavati sarvakleśaiḥ | dṛḍho bhavati pūrvapratijñāsu | tṛpto bhavati cittena | balavān bhavati kāyena | gupto bhavatīndriyaiḥ | duḥparājayo bhavati tīrthikaraiḥ | ity ādi ||

[英譯]The powers of faith and the rest must always be practised ; as it is said in the holy Ratnacuda Sutra : ' In this place what, young sir, is the purification of the Bodhisatva's exercise of his powers ? that by these same powers he becomes supported and not to be crushed by all the Maras : not to be captivated by the Vehicles of Disciple and Pratyekabuddha : not to be diverted from the Great Vehicle : unconquerable by all passions : firm in his promises once made : content in heart : strong in body : guarded by his powers : unconquerable by the leaders of sects," and so forth.

[法護譯] 論曰：復於信力等法常當脩習。如《寶髻經》云：善男子！云何菩薩力行清淨？謂於諸根無有怯弱，一切惡魔不能動亂，聲聞緣覺不能退轉，一切煩惱不能破壞，而能堅固安住大乘，夙願滿足心淨勇猛，密護身根得勝清淨。

[參考] 大方等大集經卷第二十六-寶髻菩薩品第十一之二

云何菩薩淨五力行？善男子！菩薩摩訶薩具足五根，不為諸魔之所破壞，故名為力。一切聲聞辟支佛乘所不能及，一切眾生不能令其退大乘心，一切煩惱不能破壞，能令其心知足少欲，身得大力善覆諸根得金剛身，是名為力。

4.evaṃ tāvac chraddhādīnāṃ sadābhyāsaḥ puṇyavṛddhaye || kā maitrī ||

yathāha candrapradīpasūtre | yāvanti pūjā bahuvidha aprameyā yā kṣetrakoṭīn ayutabimbareṣu | tāṃ pūjakṛtvā puruṣavareṣu nityaṃ saṃkhyākalāpo na bhavati maitracitta | iti ||

[英譯] So much for the constant practice of faith and the other virtues with a view to increase of merit. What is compassion ? As he says in the Candrapradtpa Sutra : [318] " All the worship of many kinds, immeasurable, which is found in countless millions of fields, if one perform all that worship always towards the noblest man, yet he of compassionate heart is out of all comparison by counting."

[法護譯] 論曰：如是信等根力常能修習，所修慈行增長功德。如《月燈經》偈云：

那由他億佛剎中，所有種種供佛具，悉以供養諸如來，不及慈心一少分。

[參考] 月燈三昧經卷第七

那由他億佛剎中，所有種種供佛具，悉以供養於諸佛，不及慈心一少分。

5. kā buddhādyanusmṛtiḥ ||

tatra rāṣṭrapālasūtre saṃvarṇitā | vandāmi te kanakavarṇanibhā varalakṣaṇā vimalacandramukhā | vandāmi te asamajñānaparā sadṛśo na te 'sti tribhave virajā ||

mṛdu cāru snigdha śubha keśa nakhā girirājatulya tava coṣṇir iha | noṣnīṣam īkṣitu tavāsti samo vibhrājate bhruvi tavorṇa mune ||

kundenduśaṅkhahimaśubhranibhā nīlotpalābhaśubhanetravarā | kṛpayekṣase jagad idaṃ hi yayā vandāmi te vimalanetra jina ||

jihvā prabhūta tanu tāmranibhā vadanaṃ ca chādayasi yena svakaṃ | dharmaṃ vadan vinayase ca jagat vandāmi te madhurasnigdhagirā ||

daśanāḥ śubhāḥ sudṛḍha vajranibhāḥ triṃśaddaśāpy aviralāḥ sahitāḥ | kurvan smitaṃ vinayase ca jagat vandāmi te madhurasatyakathā ||

rūpeṇa cāpratisamo 'si jinaḥ prabhayā ca bhāsayasi kṣetraśatān | brahmendrapālajagato bhagavan jihmībhavanti tava te prabhayā ||

eṇeya jaṅgha bhagavann asamā gajarājabarhimṛgarājagato | īkṣan vrajasy api yugaṃ bhagavan saṃkampayan dharaṇiśailataṭān ||

kāyaś ca lakṣaṇacito bhagavan sūkṣma chavī kanakavarṇanibhā | nekṣañ jagad vrajati tṛptim idaṃ rūpaṃ tavāpratimarūpadhara ||

tvaṃ pūrvakalpaśatacīrṇatapāḥ tvaṃ sarvatyāgadamadānarataḥ | tvaṃ sarvasatvakṛpamaitramanāḥ vandāmi te paramakāruṇikam ||

tvaṃ dānaśīlanirataḥ satataṃ tvaṃ kṣāntivīryanirataḥ sudṛḍhaḥ | tvaṃ dhyānaprajñaprabhatejadharo vandāmi te asamajñānadhara ||

tvaṃ vādisūra kugaṇapramathī tvaṃ siṃhavan nadasi parṣadi ca | tvaṃ vaidyarāja trimalāntakaro vandāmi te paramaprītikara ||

vākkāyamānasaviśuddha mune tribhaveṣv aliptajalapadmam iva | tvaṃ brahmaghoṣakalaviṅkaruto vandāmi te traibhavapāragatam ||

māyopamaṃ jagad imaṃ bhavatā naṭaraṅgasvapnasadṛśaṃ viditaṃ | nātmā na satva na ca jīvagatī dharmā marīcidakacandrasamāḥ ||

śūnyāś ca śānta annutpādanayaṃ avijānad eva jagad udbhramati | teṣām upāyanayayuktiśataiḥ avatārayasy atikṛpālutayā ||

rāgādibhiś ca bahurāgaśataiḥ saṃbhrāmitaṃ satata vīkṣya jagat | vaidyopamo vicarase 'pratimo parimocayan sugata satvaśatān ||

jātījarāmaraṇaśokahataṃ priyaviprayogaparidevaśataiḥ | satatāturaṃ jagad avekṣya mune parimocayan vicarase kṛpayā ||

rathacakravad bhramati sarvajagat tiryakṣu pretaniraye sugatau | mūḍhā adeśika anāthagatāḥ tasya pradarśayasi mārgavaraṃ ||

ye te babhūvu purimāś ca jināḥ dharmeśvarā jagati cārthakarāḥ | ayam eva taiḥ prakathitāryapatho yad deśayasy api vibho 'pratimaḥ ||

snigdhaṃ hy akarkaśa manojña varaṃ brahmādhikaṃ paramaprītikaraṃ | gandharvakinnaravarāpsarasām abhibhūya tāṃ giram udāharase ||

satyārjavākṣayam upāyanayaiḥ pariśodhitāṃ giram annantaguṇāṃ | śrutvā hi yāṃ niyutasatvaśatāḥ yānatrayeṇa janayanti śamam ||

tava pūjayā sukham annekavidham divyaṃ labhanti manujeṣu tathā | āḍhyo mahādhana mahāvibhavo bhavate jagaddhitakaro nṛpatiḥ ||

balacakravarty api ca dvīpapatiḥ jagad āvṛṇoti daśabhiḥ kuśalaiḥ | ratnāni sapta labhate suśubhā tvayi saṃprasādajanako 'pratimaḥ ||

brahmāpi śakra api lokapatiḥ bhavate ca saṃtuṣiṭa devapatiḥ | paranirmito 'pi ca sa yāmapatiḥ tvatpūjayā bhavati cāpi jinaḥ ||

evaṃ hy amogha tava pūjā kṛtā saṃdarśanaṃ śravaṇam apy asamaṃ | bhavate jagad vividhaduḥkhaharaṃ spṛśate padaṃ ca paramaṃ virajaṃ ||

mārgajña mārgakuśalā bhagavan kupathān nivārayasi lokam imaṃ | kṣeme śive viraji āryapathe pratiṣṭhāpayasi jagad bhagavan ||

puṇyārthikasya tava puṇyanidhe satatākṣayā bhavati puṇyakriyā | bahukalpakoṭiṣu na yāti kṣayaṃ yāvad dhi na spṛśati bodhi varāṃ ||

pariśuddhakṣetra labhate ruciraṃ parinirmitābha sada prītikaraṃ | śuddhāś ca kāyavacasā manasā satvā bhavanty api ca kṣetravare ||

ity evam ādiguṇa naikavidhān labhate jinārcanakṛtān manujaḥ | svargāpavarga manujeṣu sukhaṃ labhate ca puṇyanidhi sarvajage ||

kīrtiyaśaś ca prasṛtaṃ vipulaṃ tava sarvadikṣu bahukṣetraśatān | saṃkīrtayanti sugatāḥ satataṃ tava varṇamāla pariṣatsu jināḥ ||

vigatajvarā jagati mokṣakarāḥ priyadarśanā asamakāruṇikāḥ | śāntendriyā śamaratā bhagavan vandāmi te naravarapravara ||

labdhā abhijña jina pañca mayā gagane sthitena te niśamya giram | bhavitāsmi vīra sugatapratimo vibhajiṣya dharmam amalaṃ jagataḥ ||

stutvādya sarvaguṇapāragataṃ naradevanāgamahitaṃ sugataṃ | puṇyaṃ yad arjitam idaṃ vipulaṃ jagad āpnuyād api ca buddhapadam |iti ||

[英譯]What is it to remember the Buddhas and so forth ? It is described in the Rashtrapala Sutra : " I praise thee, like the colour of gold, with choice marks, with face like the bright moon ; I praise thee full of unequalled wisdom ; there is none like thee in the world stainless. Thy hair and nails are gentle, pleasant, friendly, bright, thy head-excrescence is like the King of mountains. It is not possible to look on thy head- excrescence ; the circle of hair shines between thine eyebrows, O Sage. Like the drops on a jasmine, a shell, the bright snow, like the blue lotus thy dear and beautiful eyes. With the same tenderness with which thou lookest upon this earth, I praise thee, clear-eyed Conqueror. A tongue long and thin and red, and thy mouth with which thou concealest it, and speaking the Law dost teach the world : I praise thee and thy sweet and lovely speech. Teeth clean, firm like the thunderbolt, thirty and ten moreover, set close together ; smiling thou teachest the world ; I praise thee with thy sweet and truthful speech. In form thou art unequalled, a Conqueror, with thy glory thou dost illuminate a hundred fields. Brahma, Indra, the lords of the earth are obscured, O Blessed One, by thy glory. [319] O Blessed One, legged finer than a deer, with the gait of elephant, peacock, or lion, you walk looking just a yoke's length before you, O Blessed One, wandering over the mountain slopes of the earth. A body, Blessed One, covered with lucky marks, skin soft and like gold in colour. The world has never enough of looking at thy lovely form, O thou of form I incomparable. Thou hast fulfilled vows and austerities through. ages past, thou art devoted to all unselfishness, self-control, generosity; thy mind has mercy and compassion for all creatures : I praise thee, the most compassionate. Thou delightest always in generosity and in virtue, thou delightest in tranquillity and fortitude, firm-set, thou hast meditation, wisdom, glory : I praise thee, possessor of wisdom unequalled. Thou art great in eloquence, subjugator of the wicked, thou roarest like a Hon in the assembly, thou art the chief physician, the death of the three uncleannesses : I praise thee, chief inspirer of love. O Sage, pure in voice, body, and mind, in the three worlds like an undefiled water-lily ; O thou that hast the voice of Brahma, thy voice is like the cuckoo : I praise thee, who hast passed beyond the three worlds. This world is all illusion, thou knowest it to be like a stage play, or a dream : no self, no being, no life, all things are like a mirage or the moon reflected in water ; the world, knowing not the truth of emptiness and peace, rolls through the transmigrations : thou through thy pitifulness dost deliver them by hundreds of devices leading to their salvation. [320] Having seen the world perplexed always by many hundreds of passions, thou walkest like a physician incomparable, O auspicious one, freeing hundreds of creatures. Having seen the world destroyed by birth, old age, death, and sorrow, always diseased by countless lamentations for separation from what is dear, O Sage, thou walkest freeing it by thy pity. Like a cart-wheel all the world rolls round, in animals, in the hell of ghosts, in bliss, foolish, unguided, helpless ; thou showest it the best way. This is the same holy path in the olden time told by those who were formerly Conquerors, righteous lords and doers of good in the world, this that thou showest, O mighty one unequalled, a road charming, smooth, pleasant, choice, excellent in holiness, causing supreme delight ; this song thou singest surpassing Gandharvas, the best Kinnaras, and Apsarasas, a voice purified by ways of salvation consisting in truth and rectitude incorruptible, with endless merits ; hearing which myriads of beings cherish tranquillity through the three Vehicles. By thy worship they get bliss of various kinds, divine ; thus amongst men one becomes rich, wealthy, powerful, a king doing good to the world, an emperor, lord of a continent, covering the world with the ten blessings ; he gets the seven jewels, most auspicious by confidence in thee, unparalleled. [321] Brahma also and Sakra he becomes, lord of the world, a happy lord of the gods, appointed also lord of Yamas, and by thy worship he becomes Conqueror. Thus thy worship is unfailing, the sight and hearing of thee is unequalled, and thy footstep excellent and pure touches the world full of all kinds of pain. O Blessed One, knowing the road and skilled in it, thou keepest this world from the wrong path ; thou dost establish the world, O Blessed One, in a holy path, safe, auspicious, clean. Imperishable for ever is the meritorious conduct of thee, rich in merit, a treasury of merit ; in countless aeons it fails not until it attain the chiefest wisdom. He attains a purified field, delightful, the pleasing glory of the highest heaven : people become pure in body, voice, and mind, in that wonderful field. So thus the man receives choice virtues of all kinds as a result of praising the Conqueror ; at the end of paradise he receives bliss amongst men, and he is a treasury of merit in all the world. The auspicious Conquerors ever proclaim thy praise and glory, far and wide in all regions, over hundreds of fields, thy renown in the assemblies, their afflictions gone, deliverers in the world, with their pleasant doctrine, compassionate beyond all, their senses calmed, devoted to tranquillity. O Blessed One, I praise thee, chiefest and best of men. [322] When I have received the five transcendent faculties, poised in the sky, O Conqueror, having heard thy voice, I shall be a hero like the Auspicious One, I shall dispense pure doctrine to the world, praising and blessing the Auspicious One who transcends all virtues, honoured by men, gods, and nagas. May the world also receive this wide merit that is acquired, and the Buddha's footstep."

[法護譯] 論曰：由信等故，則能緣念諸佛功德。如《護國尊者所問經》偈云：

稽首調御真金色，面如滿月淨無垢，功德聖智實難思，於三有中無與等。

牟尼螺髻紺青色，高顯清淨如須彌，眉間毫相普照明，烏瑟柅沙無見者。

如來目淨若青蓮，譬軍那花及珂月，憐憫觀視諸有情，是故我今稽首禮。

如來舌相類銅色，脩廣而能覆面輪，演甘露法潤群生，是故我今稽首禮。

如來四十齒齊密，潔白堅利若金剛，出真實語發光輝，是故我今稽首禮。

如來色相最殊特，威光照耀百千剎，釋梵護世及諸天，所有光明無復覩。

如來雙腨逾鹿王，胸臆廣袤如師子，俯視安行侔象王，大地山川俱震動。

如來身相極端嚴，燦若金光而潤澤，於諸世間無比倫，眾生見者不厭捨。

如來往昔百千劫，於所愛樂皆能施，慈悲哀念諸有情，是故我今稽首禮。

如來志樂修諸度，戒檀忍進善堅固，禪定勝惠悉圓明，是故我今稽首禮。

如來眾中師子吼，勇猛能摧諸異論，三毒垢穢盡無餘，是故我今稽首禮。

牟尼三業超三有，譬若芙蕖不著水，迦陵頻伽淨妙聲，是故我今稽具禮。

了知世間皆幻化，如俳優者易形色，亦如陽焰及夢中，無我無人無壽者。

法本空寂無有生，不能悟解隨流轉，大慈普導諸群迷，方便隨機宣正法。

觀察世間諸苦惱，貪等眾病鎮相縈，如來無上大醫王，各各對治令解脫。

示生老死憂悲苦，愛別離等諸過患，牟尼救護於世間，咸令厭離皆除斷。

地獄鬼畜險惡趣，諸有情輩隨輪轉，憫彼無親無道師，指示愚迷登正路。

過去諸佛出世間，自在咸宣深法義，如是世尊同彼說，悉使眾生證聖道。

佛聲深遠過梵天，響潤清徹生眾善，乾闥婆與緊那羅，所出樂聲皆不現。

積集清淨諸功德，演說無邊真實語，百千那由他眾生，聞已各發三乘意。

若能供養於如來，當獲勝妙諸快樂，富貴自在眾所欽，後於世間為帝王，

或作輪王御四洲，具足七寶皆殊異，常以十善利眾生，由於如來興淨業。

或為忉利諸天主，或夜摩王覩史陀，乃至他化大梵天，皆因供養如來故。

如是見佛供養已，及所聞法生信敬，皆能永斷諸苦因，得證寂靜離塵垢。

世尊了知道非道，而能止惡咸歸善，令諸眾生獲吉祥，咸皆安住於聖道。

若人求福供養佛，常獲無盡勝福藏，於俱胝劫不可量，乃至當證菩提果。

微妙剎土勝莊嚴，如他化天極可愛，隨其願力住其中，身口意業常清淨。

如是種種妙福報，皆由供養於如來，是人雖處於世間，如受龍宮天上樂。

如來具廣大名稱，一切剎土悉聞知，常於無邊大眾中，十方諸佛皆稱讚。

永離世間諸熱惱，顯示大悲無與等，最上寂靜人中尊，是故我今稽首禮。

我今獲得五神通，住立虛空伸讚歎，稽首勇猛大導師，分別諸法淨無垢。

今於天人大集會，稱揚善逝諸功德，所有廣大勝福田，同與眾生成正覺。

[參考] 大寶積經卷第八十一-護國菩薩會第十八之二

敬禮金色尊，面淨如滿月，敬禮智無比，離垢三界尊。

髮淨光潤澤，頂高如須彌，觀者無厭足，眉間白毫相。

清淨妙光明，目如青蓮花，微妙甚殊特，慈悲心哀愍，

觀示諸世間。如來廣長舌，軟薄如赤銅，出能遍覆面，

說法教道眾，敬禮微妙聲。齒白如珂雪，堅實如金剛，

齊密具四十。熈怡微笑時，教化無量眾，敬禮美實言，

尊色世無比。放光照諸剎，梵天及護世，彼光悉不現。

鹿王纖傭膊，行步如象王，亦復如師子，安祥遊步時，

地動諸山震。世尊具身相，皮膚軟妙澤，身如紫金色，

威光無與比，觀者無厭足。苦行無數劫，樂施無疲倦，

慈心向眾生，故禮大悲父。尊常樂施戒，堅住忍精進，

禪定及般若，總持智無比，是故我敬禮。世尊說法時，

降伏諸外道，處眾如師子，醫王除三垢，聞者皆歡喜，

是故我今禮。身口意清淨，三界無染著，如蓮花處水。

尊聲如梵天，如迦陵伽音，度過三界岸，是故我敬禮。

尊觀諸世間，如幻亦如夢，復如伎兒戲，說諸法無我。

眾生及命者，亦如水中月，空寂無生處。如是知世已，

為彼作方便，百千諸法門，慈悲攝教眾。眾生多諸患，

諸毒常熾然，觀察熱惱已，猶如大醫王，常行於世間，

拔濟無數眾，生老病死苦，愛離怨憎會，憂悲苦惱等。

觀世苦惱已，慈悲能度脫，常行於世間。世界如車輪，

天人或畜生，地獄餓鬼中，迷惑無導師。世尊為彼等，

示現最勝導。過去有諸佛，法王離世間，亦說此聖道，

如今世尊說。清淨無穢濁，勝於大梵天，亦勝揵闥婆，

及與諸天女。如是等諸音，如來聲最勝，為世間解說，

真實潤益忍。種種方便說，具足諸功德，百千那由數，

諸眾生聞已，證三乘寂滅。若有供養彼，得勝上妙樂，

無量天人等，當得正真道。或得於人王，大富長者等，

或領一天下，二三四天下，轉輪聖帝王，十善化眾生，

七寶具足樂，皆由供養佛。或作釋梵王，四天大王處，

兜率化樂天，他化須夜摩，斯由供養佛，來世作正覺。

如是供養佛，或見或聞聲，無有空過者，除多眾生苦，

得證甘露處，最妙無老病。世尊知正道，善說正道處，

能斷諸惡道，令住無畏路。無垢大聖道，能為眾生依，

若人求福德，須於佛邊種。以是因緣故，當得無盡藏，

多數俱致劫，彼福不可盡，乃至未成佛，當得清淨剎，

微妙如他化，得已大歡喜。彼妙剎土中，所有眾生輩，

身口意清淨。如是等功德，斯由供養佛。若彼眾生輩，

求天及涅槃，及以人中樂，福報等無量，斯皆不可盡。

大名勝供養，復於百剎中，無量百千眾，當說大名稱。

斯由歎佛德，如來除熱惱，能令眾解脫，慈悲見歡喜。

諸根寂清淨，人中最勝王，無量功德聚，是故我頂禮。

我已得五通，虛空能飛上，聽尊妙音聲。未來若作佛，

為眾宣微妙，度脫無量眾。我讚功德聚，無垢清淨福，

天人諸龍等，夜叉乾闥婆，雜類眾生輩，來世願成佛。

6.athavā yathāryadharmasaṃgītisūtre kathitaṃ | punar aparaṃ buddhā bhagavanto mahāpuṇyajñānasaṃbhārā mahāmaitrīmahākaruṇāgocarā mahāsatvarāśeḥ trāṇabhūtā mahābhaiṣajyaśalyahartāraḥ sarvasatvasamacittānityasamādhigocarāḥ saṃsāranirvāṇavimuktā yāvat satvānāṃ mātāpitṛkalpāḥ samānamaitracittāḥ | pe ||

sarvalokānabhibhūtāḥ sarvalokasyālokabhūtā mahāyogayogino mahātmāno mahājanaparivārā viśiṣṭajanaparivārā anivāritadarśanaśravaṇaparyupāsanāḥ svasukhanirapekṣāḥ paraduṣkhapraśamanapriyā dharmapriyā dharmadharā dharmāhārā dharmabhiṣajo dharmeśvarā dharmasvāmino dharmadānapatayo nityatyāgābhiratā nityāpramattā nityavivekābhiratāḥ sarvatra tīrthasetubhūtā mahārājamārgaprakhyā yāvad asecanakadarśanā buddhā bhagavanta | evaṃ tān anusmarati | evaṃ ca tān anusmṛtya tadguṇapariniṣpattyarthaṃ smṛtim upasthāpayatīti ||

tad ucyate buddhānusmṛtir iti ||

atraiva dharmānusmṛtim āha | iha bodhisatvasyaivaṃ bhavati | yae ete buddhā bhagavanto 'nnantāparyantaguṇā ete dharmajā dharmapadā dharmanirmitā dharmādhipateyā dharmaprabhā dharmagocarā dharmapratiśaraṇā dharmaniṣpannāḥ | peyālaṃ ||

yāny api laukikāni lokottarāṇi ca sukhāni santi | tāny api dharmajāni dharmaniṣpannāni | tasmān mayā bodhyarthikena dharmagurukeṇa bhavitavyaṃ | dharmagauraveṇa dharmapratiśaraṇena dharmaparāyaṇena dharmasāreṇa dharmānva ... dharmapratipannena | itīyam ucyate bodhisatvasya dharmānusmṛtiḥ ||

punar aparaṃ bodhisatvasyaivaṃ bhavati | samo hi dharmaḥ samaḥ satveṣu pravartate | dharmo hīnamadhyaviśiṣṭānapekṣyaḥ pravartate | tathā mayā dharmasadṛśacittena bhavitavyaṃ | na dharmo sukhaprekṣikayā pravartate | apakṣapatito hi dharmaḥ | tathā mayā dharmasadṛśacittena bhavitavyaṃ |na dharmaḥ kālam apekṣya pravartate |ākāliko hi dharmaḥ | aihipaśyikaḥ | pratyātmavedanīyaḥ |tathā mayā dharmasadṛśacittena bhavitavyaṃ |na dharma udāre pravartate hīneṣu na pravartate | annunnāmāvanāmo hi dharmaḥ |tathā mayā dharmasadṛśacittena bhavitavyaṃ |na dharmaḥ śuddheṣu pravartate kṣateṣu na pravartate | utkarṣāpakarṣāpagato hi dharmas tathā mayā dharmasadṛśacittena bhavitavyaṃ |na dharma āryeṣu pravartate pṛthagjaneṣu na pravartate | kṣetradṛṣṭivigato hi dharmaḥ | tathā mayā dharmasadṛśacittena bhavitavyaṃ | na dharmo divā pravartate rātrau na pravartate | rātryāṃ vā pravartate divā na pravartate | sadādhiṣṭhito hi dharmaḥ | tathā mayā dharmasadṛśacittena bhavitavyam | na dharmo vinayavelām atikrāmati | na dharmasya kvacid vilambaḥ | tathā mayā dharmasadṛśacittena bhavitavyam | na dharmasyonatvaṃ na pūrṇatvam aprameyāsaṃkhyeyo hi dharma ākāśavan na kṣīyate na vardhate | tathā mayā dharmasadṛśacittena bhavitavyaṃ | na dharmaḥ satvai rakṣyate | dharmaḥ satvān rakṣati | tathā mayā dharmasadṛśacittena bhavitavyaṃ |na dharmaḥ śaraṇaṃ paryeṣate |dharmaḥ sarvalokasya śaraṇaṃ |tathā mayā dharmasadṛśacittena bhavitavyaṃ |na dharmasya kvacit pratighāto | apratihatalakṣaṇo hi dharmaḥ |tathā mayā dharmasadṛśacittena bhavitavyaṃ |na dharmo 'nuśayaṃ vahati | niranuśayo hi dharmaḥ |tathā mayā dharmasadṛśacittena bhavitavyam | na dharmaḥ saṃsārabhayabhīto na nirvāṇānunītaḥ | sadā nirvikalpo hi dharmaḥ |tathā mayā dharmasadṛśacittena bhavitavyam |evaṃ bodhisatvo dharmavad dharme smṛtim upasthāpayati | tad ucyate dharmānusmṛtir iti ||

atraivāha | saṃgho hi dharmavādī dharmacaraṇo dharmacintako dharmakṣetraṃ dharmadharo dharmapratiśaraṇo dharmapūjako dharmakṛtyakārī dharmagocaro dharmacāritrasaṃpannaḥ | svabhāvarjukaḥ svabhāvaśuddhaḥ sānukrośo dharmānukāruṇikaḥ sadā vivekagocaraḥ | sadā dharmaparāyaṇaḥ sadā śuklakārīty ādi ||

[英譯] Or as it is told in the holy Dharmasangiti Sutra : " Moreover, the Blessed Buddhas are possessed of great merit and wisdom, they are full of great mercy and great compassion, they protect a mighty host of creatures, they remove thorns with their potent remedies, they have a quiet mind and tranquillity for all creatures. By Nirvana they set free from transmigration, . . . like mother and father, with hearts like a friend's . . . unconquered by all the world, the glory of all the world, possessed of mighty powers, magnanimous, followed by multitudes, with excellent followers, courteous in giving sight or hearing without hindrance, regardless of their own happiness, loving to quench others' pain, loving the Law, bringing the Law, fetching the Law, healing by the Law, lords of the Law, masters of the Law, generous givers of the Law, ever devoted to unselfishness, ever vigilant, ever bent on discrimination, ever ready to open the way to instruction, like a royal road, . . . lovely in look are the Blessed Buddhas. Thus he calls them to mind ; and thus having called them to mind he fixes the memory in order to develop their virtues. This is meant by calling the Buddhas to mind." In the same place he describes remembering the Law. " Here this thought comes to the Bodhisatva : These Blessed Buddhas who are possessed of virtues endless and unlimited, are born from the Law, have the Law as their abode, created by the Law, have the Law as their principle, as their light, as their field of activity, their resource, are accomplished by the Law, . . . and all the blessings that are in this world and beyond it, [323] they also are bom of the Law, produced by the Law. Therefore must I be desirous of enlightenment, valuing the Law, reverencing the Law, taking refuge in the Law, finding support in the Law, getting vigour from the Law, going according to the Law, entered into the Law.' This is what is meant by the Bodhisatva's remembering of the Law. Again, this thought comes to the Bodhisatva : Equal is the Law, equal for all creatures ; the Law has no respect unto low, middle, or distinguished. As the Law is, so must I keep my thought. The Law has nothing to do with regard for the pleasant ; impartial is the Law ; as the Law is, so must 1 keep my thought. The Law does not depend upon time, for above time is the Law, self-evident, to be experienced by each for himself ; as the Law is, so must I keep my thought. The Law is not in the lofty, without being also in the low, the Law is without bending up or bending down ; as the Law is, so must I keep my thought. The Law is not in things pure without being also in things damaged, it is remote from superiority and inferiority ; as the Law is, so must I keep my thought. The Law is not in saints without being also in worldlings, it has no respect to fields ; as is the Law, so must 1 keep my thought. The Law is not in the day without being also in the night, or in the night but not in the day, the Law is established always ; as the Law is, so must I keep my thought. The Law does not let slip the season of conversion ; there is nowhere procrastination in the Law ; as the Law is, so must 1 keep my thought. In the Law is neither emptiness nor fullness, for the Law is immeasurable and limitless, like the air it wastes not away and grows not ; as the Law is, so must I keep my thought. The Law is not defended by any creature, it defends all creatures ; as the Law is, so must I keep my thought. The Law seeks no refuge, the Law is the refuge of all the world ; as the Law is, so must I keep my thought. There is no resisting the Law, for the Law is irresistible ; [324] as the Law is, so must I keep my thought. The Law implies no inclination, for it is without inclination ; as the Law is, so must I keep my thought. The Law fears not the danger of transmigration, nor is it pleased with Nirvana, for the Law is without affection always ; as the Law is, so must I keep my thought. Thus the Bodhisatva remembers the Law, like the Law. This is the meaning of remembering the Law." In the same place he says : " For the Order speaks the Law and does the Law, has the Law in the heart, it is the field of the Law, it supports the Law, takes refuge in the Law, worships the Law, does the duties of the Law, behaves according to the Law ; is upright in nature and pure in nature, compassionate, merciful according to the Law, always behaves with discretion, always has support in the Law, acts clearly always, and so forth. Then as the Bodhisatva remembers the Order, this thought comes to him : ' The qualities that belong to the Order, those must also be brought about for myself and all creatures.' "

[法護譯] 又如《法集經》說：復次善男子！諸佛世尊具大福智而為莊嚴，以大慈悲為所行境，於諸世間為救護者，作大醫王善拔毒箭，常住寂靜妙三摩地，不著生死及與涅槃。乃至於諸有情猶如父母，以大慈心平等憐愍一切世間無有過者。以相應智為世照明，大智有情之所圍繞，一切人民常樂承事。遠離自樂息除他苦，住持正法、以法為主、得法自在，以法為食、以法為藥、以法為施，一切皆捨。以智揀擇常不放逸，於險難處為作橋梁，如王者道平坦無障，乃至清淨色身見者無厭。諸佛世尊有如是等無量功德，我當成就彼諸義利。此說名為菩薩念佛。云何念法？菩薩了知諸佛世尊無邊功德，皆從法生、從法所化、從法所得、從法增上、從法而有、從法境界、從法依止、從法成就，乃至所有世出世間諸快樂事，亦從法生、從法成就。是故我求諸佛菩提，應尊重法，依法境界、依法所歸、依法決定、依法堅固、依法脩行。此說是名菩薩念法。復次菩薩於諸眾生應當平等而為說法，以法無高下故，我同彼法其心平等。法無面從而為宣說，以法無相黨故，我同彼法其心平等。法無時節而為宣說，以法內心領受故，我同彼法其心平等。法非於勝而為宣說、於其劣者不為宣說，以法各能入解故，我同彼法其心平等。法非於淨而為宣說、於不淨者不為宣說，以法離染污故，我同彼法其心平等。又法非於聖人而為宣說、於凡夫者不為宣說，以法離諸見故，我同彼法其心平等。法非盡說而夜不說、亦非夜說而晝不說，以法常所加持故，我同彼法其心平等。法非調伏亦無違越，以法無所取著故，我同彼法其心平等。法非減失亦非增長，以法如虛空故，我同彼法其心平等。法不厭眾生眾生能護法，我同彼法其心平等。法非求所歸與世作歸依，我同彼法其心平等。法無損惱，以法離所害相故，我同彼法其心平等。法無怨嫉，以法離諸結使故，我同彼法其心平等。法非怖輪迴亦不樂涅槃，以法無分別故，我同彼法其心平等。菩薩如是積集正念，是為念法。云何念僧？此中復說：是說法者、是行法者、是思惟法者、是法福田者、是任持法者、是依止法者、是供養法者、是如法所作者、是法境界者、是法行處者、是成就法者、是自性質直者、是自性清淨者、是隨順教誨者、是發起大悲者、是能揀擇智境界者、是常修習白淨法者。

[參考] 佛說法集經卷第四

「復次，善男子！諸佛如來以大功德智慧莊嚴、以大慈大悲為行、以度眾生聚以為救者，為大醫師拔煩惱刺，於一切眾生起平等心，常在寂靜，三昧境界不住，離世間、涅槃，到一切煩惱障、智障彼岸，大眾生住持、大眾生依止，滅一切生身得法身，住法境界，一切處心無障礙，於一切時利益一切眾生身、口無失，不虛妄授記，於一切事不可嫌身、口、意業，遠離貪、瞋、癡等一切煩惱，降伏一切諸魔外道，不與一切世間諍訟，深於一切世間大海、重於一切須彌寶山、不動不搖過於大地、柔軟於水、光明於火、不著於風、無垢於空、去速於意、如意踰於摩尼寶，一切種智平等無二，於一切眾生遠離一切著處，度一切眾生精進不休息。無量色身、無量音聲、無量功德、無量境界不可思議，得畢竟不思議法身，超過心、意、意識境界，以明行心斷除三趣惡法，大悲增上，所有功德與一切眾生共，於一切眾生猶如父母，怨親平等，於諸眾生香塗不生憂喜心。住一切處有大光明不可限量，究竟彼岸，大心眾生、大法賢財，成就大明行、成就大法師能說大法、成大丈夫、畢竟成就大丈夫相，一切世間不能降伏，能照一切世間光明，大方便行大善境界，畢竟大解脫、畢竟大身，以大眾生為眷屬，大身眾生圍遶無障礙，見聞、供養、修行、親近，遠離自樂、愛樂，滅他苦，愛樂正法，以法為錢財、以法為食、以法為衣糧、以法為根本、以法為自在，為大法王、為法施主，常樂捨法、常不放逸、常樂寂靜，一切眾生以為橋梁，如大王道平坦無障、大日光明破諸闇冥、如大梵王大智金剛，是大法箭，清淨色身見無厭足。諸佛、如來有如是等無量功德。菩薩念彼諸功德已，為成就彼功德故修行、為成就彼功德故正念，是故名為念佛。是名菩薩摩訶薩念佛處。

「善男子！何者菩薩摩訶薩念法處？

「善男子！菩薩作是思惟：『諸佛如是無量功德皆從法生、從法化、從法得、從法增上、從法有、從法境界、從法依、從法成就。』復作是思惟：『諸佛如來有相好莊嚴，彼亦從法生、從法化、從法得、從法成就。諸佛如來有十力、四無畏、十八不共法，亦從法生、從法化、從法得、從法成就。諸佛如來有十八不共法，彼法亦從法生、從法化、從法得、從法成就。所有世間、出世間樂，彼諸樂事亦從法生、從法化、從法得、從法成就。是故，我求諸佛菩提，應尊重法，依法境界、依法修行、依法畢竟、依法堅固。』是名菩薩法念處。

「復次，善男子！菩薩作是思惟：『法平等住於一切眾生，法非見高下眾生而生差別；我亦如法，心無分別，平等無異。法非見面而起作業，以法不朋黨故；我亦如法，其心平等。法非見時而起作業，以法無時來而知內心自解故；我亦如法，其心平等。法非於大眾生而起作業、於下眾生不作業，以法不高不下故；我亦如法，其心平等，不生分別。法非於淨眾生而作利益、於不淨眾生不作利益，以法遠離高下心故；我亦如是，其心平等，不生分別。法非於聖人作利益、於非聖人不作利益，以遠離福田、非福田心故；我亦如是，其心平等，不生分別。法非晝作利益、夜不作利益，非晝不作利益、夜作利益，以法常不休息作利益故；我亦如是，其心平等，不生分別。法不過可化眾生時節；我亦如是，其心平等，不生分別。法非於瞋眾生不作利益、於不瞋眾生欲作利益，以一切處不著故；我亦如是，其心平等，不生分別。法不增、不減，法無量阿僧祇如虛空，不盡、不增長；我亦如是，其心平等，不生分別。眾生不護，法不護眾生；我亦如是，其心平等，不生分別。法與一切世間作歸依；我亦如是，其心平等，不生分別。法無有處生瞋害心，以無害相故；我亦如是，其心平等，不生分別。法不住煩惱使，以法遠離使煩惱故；我亦如是，其心平等，不生分別。法非怖世間、求涅槃，以法常無分別故；我亦如是，其心平等，不生分別。』菩薩如是於法中正念，是故名為念法。善男子！是名菩薩摩訶薩念法處。

「善男子！何者是菩薩摩訶薩念僧？善男子！菩薩作是思惟：『僧者，名為如法語者、名為法行者、名為思法者、名為福田法者、名為住持法者、名為依法者、名為供養法者、名為所作如法者、名為如境界法者、名為修行成就法者、名為實法者、名為直法者、名為實清淨法者、名為救眾生者、名為大慈悲者、名為常寂靜境界者、名為常歸依法者、名為常自淨行法者。』

7.tatra bodhisatvasya saṃgham anusmarataḥ evaṃ bhavati | yae ete saṃghasya bhūtā guṇā ete mayātmanaḥ sarvasatvānāṃ ca niṣpādayitavyā iti ||

yathāryavimalakīrtinirdeśe bodhisatvaguṇā uktās tathā saṃghānusmṛtir bhāvyā | sarvasatvāna ye rūpā rutaghoṣāś ca īritāḥ | ekakṣaṇena darśenti bodhisatvā viśāradāḥ ||

te jīrṇavyādhitā bhonti bodhisatvā mṛtam ātmāna darśayī |satvānāṃ paripākāya māyādharma vikrīḍitāḥ ||

kalpoddāhaṃ ca darśenti uddahitvā vasuṃdharām | nityasaṃjñina satvānām anityam iti darśayī ||

satvaiḥ śatasahasrebhir ekarāṣṭre nimantritāḥ | sarveṣāṃ gṛha bhuñjanti sarvān nāmanti bodhaye ||

ye kecin mantravidyā vā śilpasthānā bahuvidhāḥ | sarvatra pāramiprāptāḥ sarvasatvasukhāvahāḥ ||

yāvanto loka pāṣaṇḍāḥ sarvatra pravrajanti te | nānādṛṣṭigataṃ prāptāṃs te satvān paripācati ||

candrā vā bhonti sūryā vā śakrabrahmaprajeśvarāḥ | bhavanti āpas tejaś ca pṛthivī mārutas tathā ||

roga antarakalpeṣu bhaiṣajyaṃ bhonti uttamāḥ | yena te satva mucyante sukhī bhonti annāmayāḥ ||

durbhikṣāntarakalpeṣu bhavantī pānabhojanam |kṣudhāpipāsām apanīya dharmaṃ deśenti prāṇinām ||

śastra antarakalpeṣu maitrīdhyāyī bhavanti te | avyāpāde niyojenti satvakoṭiśatān bahūn ||

mahāsaṃgrāmamadhye ca samapakṣā bhavanti te | sandhisāmagri rocenti bodhisatvā mahābalāḥ ||

ye cāpi nirayāḥ kecid buddhakṣetreṣv acintiṣu | saṃcintya tatra gacchanti satvānāṃ hitakāraṇāt ||

yāvantyā gatayaḥ kāścit tiryagyonau prakāśitāḥ | sarvatra dharmaṃ deśenti tena ucyanti nāyakāḥ ||

kāmabhogāṃś ca darśenti dhyānaṃ ca dhyāyināṃ tathā | vidhvasta māraṃ kurvanti avatāraṃ na denti te ||

agnimadhye yathā padmam abhūtaṃ taṃ vinirdiśet | evaṃ kāmāṃś ca dhyānaṃ ca abhūtaṃ te vidarśayī ||

saṃcintya gaṇikāṃ bhonti puṃsām ākarṣaṇāya te | rāgāṅku saṃlobhya buddhajñāne sthāpayanti te ||

grāmikāś ca sadā bhonti sārthavāhāḥ purohitāḥ | agrāmātyātha cāmātyaḥ [doubtful] satvānāṃ hitakāraṇāt ||

daridrāṇāṃ ca satvānāṃ nidhānā bhonti akṣayāḥ | teṣāṃ dānāni datvā ca bodhicittaṃ janenti te ||

mānastabdheṣu satveṣu mahānagnā bhavanti te | sarvamānasam udghātaṃ bodhiṃ prārthenti uttamām ||

bhayārditānāṃ satvānāṃ saṃtiṣṭhante 'grataḥ sadā | abhayaṃ teṣu datvā ca paripācenti bodhaye ||

pañcābhijñāś ca te bhūtvā ṛṣayo brahmacāriṇaḥ | śīle satvān niyojenti kṣāntisauratyasaṃyame ||

upasthānagurūn satvān paśyantīha viśāradāḥ | ceṭā bhavanti dāsā vā śiṣyatvam upayānti ca ||

yena yenaiva cāṅgena satvo dharmarato bhavet | darśenti hi kriyāḥ sarvā mahopāyasuśikṣitāḥ ||

yeṣām annantā śikṣā hi annantaś cāpi gocaraḥ | annantajñānasaṃpannā annantaprāṇimocakāḥ ||

na teṣāṃ kalpakoṭībhiḥ kalpakoṭiśatair api | buddhair api vadadbhis tu guṇāntaḥ suvaco bhaved | iti ||

[英譯]As the Bodhisatva's qualities are described in the holy Vimalaklrti-nirdesa, so must we keep the Order in remembrance. " All the aspects of all creatures, whatever be their voice or their words, the Bodhisatvas are so clever as to display them in one instant. They become old and diseased and show death in themselves, for the ripening of living creatures displaying illusory appearances. They show the secular conflagration, burning up the world ; to mortals who think that things are permanent they show their impermanency. Invited by a hundred thousand beings in one kingdom, they eat in the houses of all and incline all to wisdom. If there be any skill in charms or in manual arts of all sorts, in all these they everywhere attain perfection and bring happiness to all beings. [325] If there be any sectaries 1 in the world, they become members of these ; thus they bring to ripening all creatures by following after divers heretical ways. They become the moon or the sun, Sakra and Brahma lords of all creatures, they become Water and light, earth and gods. In the inter- mediate ages of disease, they become medicine, those supreme ones, by which those beings are set free, and become happy and healthy. In the intermediate ages of famine, they become food and drink ; dispelling hunger and thirst they preach the Law to all that have breath. In the intermediate ages of warfare they are intent upon compassion ; they persuade hundreds of myriads of beings not to do harm. In the midst of great conflict they are impartial ; they approve union and reconcilement, these mighty Bodhisatvas. Whatever hells there are in the infinite fields of the Buddhas, of set purpose they go thither for the good of all beings. In all the states of existence as animals that are known, everywhere they preach the Law, therefore are they called Guides. ' They practise enjoyment among the sensual, they show meditation amongst those who meditate ; they destroy Mara and give no opening to him. As a lotus in the fire exists not,i even so they show that desires and meditation exist not. [326] Of set purpose they become a courtezan to draw men, and alluring them by the hook of lust, establish them in the Buddha's wisdom. They become villagers at any time, or merchants, or chaplains, courtiers great or small, for the good of the world. For the poor they become treasures inexhaustible, and giving them gifts, produce the thought of enlightenment. Amidst those who are stiff in pride they become mighty athletes ; they seek the supreme wisdom that destroys all pride. When any are tormented with fear they stand ever before them, they give them security, and ripen them for wisdom. Becoming the five kinds of transcendent knowledge, virtuous sages, they school all beings in virtue in the effort of mercy and tenderness. They look on the reverend who need service in this world, they become clever servants or slaves and render obedience. They do everything clever in every kind of service to make one become a lover of the Law. [327] Whenever there is need of endless training and endless practice, they have endless know- ledge and release endless creatures. Not in myriads of ages, nay hundreds of myriads, even when the Buddhas speak, would there be an end to the sweet tale of their virtues."

[法護譯] 論曰：菩薩如是念僧，則能成辦一切眾生真實功德。如《無垢稱經》偈云：

或示老病死，成就諸群生，了知如幻化，通達無有礙。

或現劫燒盡，天地皆洞然，眾人有常想，照令知無常。

無數億眾生，俱來請菩薩，一時到其舍，化令向佛道。

經書禁呪術，工巧諸伎藝，盡現行此事，饒益諸群生。

世間眾道法，悉於中出家，因以解人惑，而不墮邪見。

或作日月天，梵王世界主，或時作地水，或復作風火。

劫中有疾疫，現作諸藥草，若有服之者，除病消眾毒。

劫中有飢饉，現身作飲食，先救彼飢渴，却以法語人。

劫中有刀兵，為之起慈悲，化彼諸眾生，令住無諍地。

若有大戰陣，立之以等力，菩薩現威勢，降伏使和安。

一切國土中，諸有地獄處，輒往到于彼，免濟其苦惱。

一切國土中，畜生相食噉，皆現生於彼，為之作利益。

示受於五欲，亦復現行禪，令魔心憒亂，不能得其便。

火中生蓮花，是可謂希有，在欲而行禪，希有亦如是。

或現作婬女，引諸好色者，先以欲鉤牽，後令入佛智。

或為邑中主，或作商人導，國師及大臣，以祐利眾生。

諸有貧窮者，現作無盡藏，因以勸導之，令發菩提心。

我心憍慢者，為現大力士，消伏諸貢高，令住無上道。

其有恐懼眾，居前而安慰，先以施無畏，後令發道心。

或現離婬欲，為五通仙人，開導諸群生，令住戒忍慈。

見須供事者，現為作僮僕，既悅可其意，乃發以道心。

隨彼之所須，得入於佛道，以善方便力，皆能給足之。

如是道無量，所行無有涯，智惠無邊際，度脫無數眾。

假令一切佛，於無數億劫，讚歎其功德，猶尚不能盡。

[參考] 維摩詰所說經卷中

或示老病死，成就諸群生，了知如幻化，通達無有礙。

或現劫盡燒，天地皆洞然，眾人有常想，照令知無常。

無數億眾生，俱來請菩薩，一時到其舍，化令向佛道。

經書禁呪術，工巧諸伎藝，盡現行此事，饒益諸群生。

世間眾道法，悉於中出家，因以解人惑，而不墮邪見。

或作日月天，梵王世界主，或時作地水，或復作風火。

劫中有疾疫，現作諸藥草，若有服之者，除病消眾毒。

劫中有飢饉，現身作飲食，先救彼飢渴，却以法語人。

劫中有刀兵，為之起慈心，化彼諸眾生，令住無諍地。

若有大戰陣，立之以等力，菩薩現威勢，降伏使和安。

一切國土中，諸有地獄處，輒往到于彼，勉濟其苦惱。

一切國土中，畜生相食噉，皆現生於彼，為之作利益。

示受於五欲，亦復現行禪，令魔心憒亂，不能得其便。

火中生蓮華，是可謂希有，在欲而行禪，希有亦如是。

或現作婬女，引諸好色者，先以欲鉤牽，後令入佛道。

或為邑中主，或作商人導，國師及大臣，以祐利眾生。

諸有貧窮者，現作無盡藏，因以勸導之，令發菩提心。

我心憍慢者，為現大力士，消伏諸貢高，令住無上道。

其有恐懼眾，居前而慰安，先施以無畏，後令發道心。

或現離婬欲，為五通仙人，開導諸群生，令住戒忍慈。

見須供事者，現為作僮僕，既悅可其意，乃發以道心。

隨彼之所須，得入於佛道，以善方便力，皆能給足之。

如是道無量，所行無有涯，智慧無邊際，度脫無數眾。

假令一切佛，於無量億劫，讚歎其功德，猶尚不能盡。

誰聞如是法，不發菩提心，除彼不肖人，癡冥無智者。

8. yathāryaratnolkādhāraṇyāṃ bodhisatvaguṇā uktās tathā bhāvayitavyāḥ | raśmi pramuñciya mālyaviyūhā mālyavataṃsaka mālya vitānāḥ | mālyavicinnavikīrṇasamantāḥ te jinapūja karonti mahātmā ||

raśmi pramuñciya cūrṇaviyūhā cūrṇavataṃsaka cūrṇavitānāḥ | cūrṇavicitravikīrṇa samantān te jinapūja karonti mahaātmā ||

raśmi pramuñciya padmaviyūhā padmavataṃsaka padmavitānā | padmavicitravikīrṇasamantān te jinapūja karonti mahātmā ||

raśmi pramuñciya hāraviyūhā hāravataṃsaka hāravitānā | hāravicitravikīrṇasamantān te jinapūja karonti mahātmā ||

raśmi pramuñciya dhvajāgraviyūhā te dhvaja pāṇḍuralohitapītāḥ | nīlam anneka patāka vicitrā ||

dhvaja samalaṃkarite jinakṣetrāḥ te maṇijālavicitraviyūhā | paṭṭa patāka pralambita dāmā kiṅkiṇijāla jinasvaraghoṣān ||

chatra dharenti tathāgatamūrdhne te yatha ekajinasya karonti | pāṇitalāt tu acintiyapūjāṃ evam aśeṣatasarvajinānāṃ ||

eṣa samādhi vikurva ṛṣīṇāṃ te jagasaṃgrahajñānavikurvā | agrasamādhyabhinirharamāṇāḥ sarvakriyā upacāra sukhebhiḥ ||

satva vinenti upāyasahasraiḥ keci tathāgatapūjamukhena | dāna acinti atyāgamukhena sarvadhutaṃguṇaśīlamukhena ||

akṣayakṣānti akṣobhyamukhena keci vrataṃ tapavīryamukhena | dhyāna praśānti vihāramukhena svarthaviniścayaprajñamukhena ||

sarva upāya sahasramukhena brahmavihāra abhijñamukhena | saṃgrahavastu hitaiṣimukhena puṇyasamuccaya jñānamukhena ||

satyapratītya vimokṣamukhena keci balendriyamārgamukhena | śrāvakayānavimuktimukhena pratyayayānaviśuddhimukhena ||

uttamayānavikurvamukhena kecid anityataduṣkhamukhena | keci nirātmanijīvamukhena aśubhata saṃjñivirāgamukhena ||

śāntanirodhasamādhimukhena yātuka caryamukhā jagatī ye |yātuka dharmamukhāḥ pratiyantaḥ te tu samantavimokṣamukhena ||

satva vinenti yathāśaya loke ye tu samantavimokṣamukhena | satva vinenti yathāśaya loke teṣa nimitta na śakya grahītuṃ ||

kenacid eṣa samādhivikurvāḥ tena tivyūhata [doubtful] agrasamādhiḥ | sarvajagatparipācanulomā sarvaratī mukhaprītipraharṣāḥ ||

cintiya darśayi sarva vinenti yatra durbhikṣa sudurlabha sarvaṃ | ye pariṣkāra sukhāvaha loke tatra ca sarvabhiprāyakriyābhiḥ ||

dātu dadanti karonti jagārthaṃ te varabhojanapānarasāgraiḥ |vastranibandhanaratnavicitraiḥ rājyadhanātmapriyaiḥ parityāgaiḥ ||

dānadhimukti jagad vinayanti te varalakṣaṇacitritagātrā | uttama ābharaṇā varadhīrāḥ mālyavibhūṣitagandhanuliptā ||

rūpa vidarśiya satva vinenti darśana prītipraharṣaratānāṃ | te vararūpasurūpasumedhāḥ uttamarūpa nidarśayamānāḥ ||

rūpadhimukti jagad vinayanti te madhuraiḥ kalaviṅkarutebhī | kokilahaṃsakuṇālaraveṇa dundubhikinnarabrahmarutena deśayi sarvadhimuktiṣu dharmam ||

ye catur eva aśīti sahasrā yebhi jinā jagato 'rtha karonti | tebhita dharmaprabhedamukhebhiḥ satva vinenti yathāśaya loke ||

te sukhaduṣkhasahāya karonti arthānarthasahāyaka bhontī | sarvakriyāsu sahāya bhavitvā satva vinenti sahāyamukhena ||

duṣkhopadravasatkṛtadoṣān te tu sahanti sahāyanidānās | tebhi sahāya sahantiya pīḍāṃ sarvajagasya hitāya sukhāya ||

yatra na niṣkramaṇaṃ na ca dharmo jñāyati raṇyagato na ca mokṣaḥ | tatra tu rājyasamṛddhisahāya niṣkramaśāntamanā aniketāḥ ||

te gṛhabandhanatṛṣṇaniketāt sarvajagatparimocanahetoḥ | sarvata kāmaratī aniketā niṣkramamoks.a prabhāvayamānāḥ ||

te daśa carya prabhāvayamānā ācari dharma mahāpuruṣāṇāṃ | sarvam aśeṣata carya ṛṣīṇāṃ bhāvayamāna karonti jagārthaṃ ||

yatr amitāyuṣa satva bhavantī saukhyasamarpitamandakileśāḥ | tatra jarārdita vyādhinapṛṣṭā darśayi mṛtyuvaśaṃ avaśātmā ||

rāgapradīpitu doṣapradīptaṃ mohamahāgnipradīpitu lokam | prajvalitaṃ jaravyādhitamṛtyu loka nidarśayi satva vinenti ||

daśabalaiś caturvaiśāradyair aṣṭadaśair api dharmaviśeṣaiḥ | buddhamahātma tu sūcayamānāḥ buddhaguṇebhi karonti jagārtham ||

te ca adeśa ṛddhyanuśāstī rūpadhiṣṭhānabalena samantāt | darśayamāna tathāgata ṛddhī ṛddhivikurvita satva vinenti ||

te vividhehi upāyanayehi lokavicāri karonti jagārthaṃ | loki alipta jale yatha padmaṃ prītiprasādakarā vicaranti ||

kāvyakarāḥ kavirāja bhavantī te naṭanartaka jhallakamallāḥ | utkuṭaśobhikahārakanṛtyā māyakarāḥ pṛthu rūpanidarśī ||

grāmika nāyaka sārathi bhontī sārthika śreṣṭhika gṛhapati bhonti | rāja amātya purohitadūtā vaidyaviśāradaśāstravidhijñāḥ ||

te aṭavīṣu mahādruma bhontī auṣadha akṣayaratnanidhānāḥ | cintamaṇi druma kāmadadāś ca deśika utpathamārgagatānāṃ ||

arcciya santu tu loka viditvā karmavidhīṣu ajānaka satvāḥ | te kṛṣikarmaprayogavaṇijyā śilpivicitra prabhāvayi loke ||

ye aviheṭha ahiṃsaprayogaḥ sarvasukhāvahavijñapraśastāḥ | vidyabalauṣadhi śāstravicitrāḥ sarva prabhāvita tebhi ṛṣībhiḥ ||

ye ṛṣiṇāṃ caraṇāḥ paramāgrā yatrādhimukta sadevaku lokaḥ | ye vrataduṣkara ye tapaśreṣṭhāḥ sarvi prabhāvita tebhi vidūbhiḥ ||

te carakāḥ parivrājaka tīrthyāḥ tāpasagotamamonacarāṇām | nagna acelaguruśramaṇānāṃ tīrthika ācaryā hi bhavanti ||

te tu ajīvika dharmacarāṇāṃ uttarikāṇa annuttarikāṇāṃ | dīrghajaṭāna kumāravratānāṃ teṣv api ācaryā hi bhavanti ||

sūryanuvartakapañcatapānāṃ kukkuragovratikā mṛgacaryā | cārika tīrthya daśa tritayānāṃ teṣv api ācaryā hi bhavanti ||

devatajñānapraveśaratānāṃ tīrthupadarśanadeśacarāṇāṃ | mūlaphalāmbucarā api bhūtvā dharma acintiya te paramāgrāḥ ||

utkuṭasthāyina ekacarāṇāṃ kaṇṭakabhasmatṛṇaśśayanānāṃ | ye muṣaleśaya [doubtful] yuktivihārī teṣv api ācaryā hi bhavanti ||

yāvata bāhirakāḥ pṛthutīrthyā āśaya teṣv adhimukti samīkṣya | tīkṣṇadurāsadogratapebhī tīrthika duṣkhaprahāṇa vinenti ||

dṛṣṭisamākula loke viditvā sarvakudṛṣṭisamāśrita tīrthyāḥ | sūkṣmapadebhir upāyana yebhī satyaprakāśana teṣu karonti ||

keṣuci drāmiḍamantrapadebhī deśayi satya suguptapadebhiḥ | keṣu uja .. vyaktapadebhiḥ keṣucid eva rahasyapadebhiḥ ||

keṣuci akṣarabhedapadebhiḥ arthaviniścayavajrapadebhiḥ | vādipramardanajñānapadebhiḥ śāstrādharmakamokṣapadebhiḥ ||

keṣuci mānuṣamantrapadebhiḥ sarvapraveśaniruktipadeṣu | keṣuci devaniruktipadebhiḥ nāganiruktita yakṣapadebhiḥ ||

rākṣasāthagandharvapadebhiḥ bhūtakumbhāṇḍamahoragakebhiḥ | kiṃnarāpsaragaruḍapadebhiḥ satyaprakāśanamokṣupanenti ||

te yathasatya niruktividhijñā evam aśeṣata ye jinadharmā | dharmam acintiya vākyapathajñā deśayi eṣa samādhivikurvā ||

te jagasaukhyata agrasamādhī sarvajage abhinirharamānā | raśmim acintiyam utsṛjamānā raśmi pramuñciya satva vinenti ||

raśmi pramuñciya darśayamānā yāvata satva vijānita raśmi | teṣu sudarśana bhoti amogham hetu annuttari jñānavarasya ||

darśayi buddha vidarśayi dharmaṃ saṃgha nidarśayi mārga narāṇām | darśayi cetika te jinabimbā tena sudarśanaraśmi nivṛttā ||

raśmi pramuñci prabhaṃkara nāmā yā prabha jihma karoti marūṇāṃ | sarvarajaṃ ca tamaṃ ca hanitvā so prabha bhāsati lokahitānāṃ ||

tāya prabhāsaya codita satvās te jinapūjapradīpa dharentī | te jinapūjapradīpa dharitvā lokapradīpakarā jina bhonti ||

tailapradīpa ghṛtasya pradīpā dāru tṛṇā naḍaveṇu pradīpān | gandharasāyanaratnapradīpān datva jineṣu prabhaṃkara labdhāḥ ||

raśmi pramuñciya pratāraṇi nāmā tāya prabhāsaya codita satvāḥ | ... nāvapratāraṇinadyapatheṣu | dūṣita saṃskṛta varṇita śāntī tena pratāraṇi raśmi nivṛttā ||

raśmi pipāsavinodani nāmā tāya prabhāsaya codita satvāḥ | kāmaguṇeṣu tṛṣāṃ prajahitvā dharmavimuktirasārthika bhonti ||

kāmaguṇeṣu tṛṣāṃ prajahitvā dharmavimuktirasārthika bhūtvā | buddha bhavanty amṛtaṃjalavarṣī tṛṣṇapipāsavinodana loke ||

puṣkariṇī nadikūpataḍāgā utsaya kārita bodhinidānāḥ | kāma vivarṇita varṇitadhyānā tṛṣṇavinodani tena nivṛttā ||

prītikarī yada raśmi pramuñcī tāya prabhāsaya codita satvāḥ | prītiphuṭā varabodhinidānaṃ cinta janenti bhaviṣya svayaṃbhū ||

lakṣaṇamaṇḍita padmaniṣaṇṇā yat kṛtavigraha kāruṇikānāṃ | bhāṣita buddhaguṇāḥ sada kālaṃ prītikarī prabha tena nivṛttā ||

raśmi pramuñci ratiṃkara nāmā tāya prabhāsaya bodhita satvā | buddharatīrata dharmaratīrata saṃgharatīrata te sada bhonti ||

tritayaratīrata te sada bhūtvā buddhasamāgamadharmagaṇārye | labdhanupattikakṣānti labhanti codita smārita ye bahu satvā ||

buddhānusmṛtidharmagaṇārye bodhi ya cittaguṇān vivaritvā | tena ratiṃkara raśmi nivṛttā ||

puṇyasamuccayaraśmi pramuñcī tāya prabhāsaya codita satvā | dānu dadanti vicitram annekaṃ prārthayamānu annuttaru bodhiṃ ||

āśaya pūritu yācanakānāṃ yajña nirargaḍa tair yajamānaiḥ | sarvabhiprāyata dānu daditvā puṇyasamuccaya raśmi nivṛttā ||

jñānavatī yada raśmi pramuñcī tāya prabhāsaya codita satvāḥ | eka tu dharma mukhātu annekā dharmamukhān avabuddhi kṣaṇena ||

dharmaprabheda ... grāhita satvān arthaviniścaya jñāna vibhaktī | dharmapadārthavibhāṣaṇa kṛtvā jñānavatī prabha tena nivṛttā ||

prajñapradīpaya osari raśmi tāya prabhāsaya codita satvāḥ | śūnya nisatva ajātavipannān otari dharma abhāvasvabhāvān | māyamarīcisamā dakacandrasvapnasamān pratibimbasamān vā | dharma asvāmika śūnya nirīhān bhāṣati prajñapradīpa nivṛttā ||

dharmavikurvaṇi raśmi pramuñcī tāya prabhāsaya codita satvā | dhāraṇi akṣayakoṣu labhitvā sarvatathāgatakoṣu labhenti ||

dharmadharāṇu parigrahu kṛtvā dhārmikarakṣa karitva ṛṣīṇāṃ | dharma anugraha kṛtva jagasya dharmavikurvaṇi raśmi nivṛttā ||

tyāgavatī yada raśmi vimuñcī tāya ya matsara codita satvā | jñātvā anitya aśāśvatabhogān tyāgaratīrata te sada bhonti ||

matsaradurdama satva adāntā jñātva dhanaṃ supinābhrasvabhāvaṃ | bṛṃhita tyāga prasannam anena tyāgavatīprabha tena nivṛttā ||

niṣparidāha ya osari raśmiḥ tāya duḥśīlaya codita satvā | śīlaviśuddhi pratiṣṭhita bhūtvā cinta janenti bhaveya svayaṃbhūḥ ||

karmapathe kuśale pariśuddhe śīla samādayi yad bahusatvān | bodhayi citta samādayanena raśmi nivṛtta sa niṣparidāhaḥ ||

kṣāntiviyūha ya osari raśmi tāya ya akṣama codita satvāḥ | krodhakhilaṃ adhimāna jahitvā kṣāntiratīrata te sada bhonti ||

duḥkṛta kṣānti apāyamatīnāṃ citta akṣobhita bodhinidānaṃ | varṇita kṣāntiguṇāḥ sadakālaṃ tena nivṛtta sa kṣāntiviyūhā ||

raśmi uttaptavatī yada muñcī tāya kuśīdaya codita satvāḥ | yukta prayukta triṣū rataneṣu pūja karonti akhinnaprayogāḥ ||

yukta prayukta triṣū rataneṣu pūja karitva akhinnaprayogāḥ | te catu mārapathā atikrāntāḥ kṣipra spṛśanti annuttara bodhiṃ ||

vīrya samādayi yad bahusatvān pūja karitva triṣū rataneṣu | dharma dharitva kṣayaṃgata kāle tena utaptavatī prabha labdhā ||

śāntikarī yada raśmi pramuñcī tāya vibhrāntaya codita satvāḥ | teṣu na rāgu na dveṣa na mohāḥ bodhita bhonti samāhita cittāḥ ||

pāpa kumitra kiliṣṭa carīye saṃgaṇikāvinivartana kṛtvā |varṇita dhyāna praśānta araṇye śāntikarī prabha tena nivṛttā ||

prajñaviyūha ya osari raśmī tāya duḥprajña saṃcodita satvāḥ | satyapratītya vimokṣanaye asmin nidriya jñānagatiṃ gata bhonti ||

indriyajñānagatiṃ gata bhūtvā ... | sūryapradīpasamādhi labhitvā prajñaprabhāsakarā jina bhonti ||

rājyadhanātmapriyaiḥ parityāgaiḥ dharma ya mārgita bodhinidānaṃ | taṃ ca satkṛtya prakāśiya dharmaṃ raśmi nivṛtta sa prajñaviyūhāḥ ||

buddhavatī yada raśmi pramuñcī tāya prabhāya saṃcodita satvāḥ | buddha sahasra anneka acintyān paśyiṣu padmavaneṣu niṣaṇṇān ||

buddhamahātmata buddhavimokṣā bhāsita buddhavikurva annantā | buddhabalāviprabhāvana kṛtvā buddhavatī prabha tena nivṛttā ||

te 'bhayaṃdada raśmi pramuñcī tāyābhayārdita satva saspṛṣṭāḥ | bhūtagrahāvadhatāḍanabandhe mucyiṣu sarvupasargabhayebhyaḥ ||

ye abhayena nimantrita satvāḥ prāṇibadhāt tu nivārita bhonti | trāyita yaccharaṇāgata bhītās tena bhayaṃdada raśmi nivṛttā ||

sarvasukhāvaha osari raśmī tāya gilānaya ātura spṛṣṭāḥ | sarvata vyādhidukhāt pratimuktā dhyānasamādhisukhāni labhanti ||

rogavinodani mūla phaloṣadha ratna rasāyana gandhanulepān | phāṇita kṣīra madhū ghṛta telān bhojana pāna daditvaya labdhā ||

buddhanidarśani raśmi pramuñcī tāya sacodita āyu kṣayānte | buddha anusmari paśyiṣu buddham te cyuta gacchi sabuddhakkṣetraṃ ||

kāla karonti ca smārita buddhā darśitaprītakarā jinabimbān | buddhagatāḥ śaraṇaṃ maraṇānte bhāsiya buddhanidarśani labdhā ||

dharmaprabhāvani raśmi pramuñcī tāya prabhāya saṃcodita satvā | dharma paṭhanti śṛṇvanti likhantī dharmaratī rata te sada bhonti ||

|dharmadurbhikṣaya dyotitu dharmo dharmagaveṣiṇa pūrita āśā | chanda janitva prayujyatha dharme bhāṣata dharmaprabhāvani labdhā ||

ghoṣavatī yada raśmi pramuñcī buddhasutā paricodanatāyāṃ | yātuka śabdapracāru triloke sarva tathāgataghoṣa śṛṇvanti ||

ucca svareṇa stavanti maharṣīn tūryamahattaraghaṇṭapradānaiḥ | sarvajage jinaghoṣarutārthaṃ niścari ghoṣavatī prabhalabdhā ||

te 'mṛtaṃdada raśmi pramuñcī tāya prabhāsaya codita satvāḥ | sarva pramāda ciraṃ prajahitvā sarvaguṇaiḥ pratipadyati yogaṃ ||

duṣkha anneka upadravapūrṇaṃ bhāṣita saṃskṛta nityam akṣemaṃ | śāntinirodhasukhaṃ sada kṣemaṃ bhāṣayatā amṛtaṃdada labdhā ||

raśmi viśeṣavatī yada muñcī tāya prabhāsaya codita satvāḥ | śīlaviśeṣa samādhiviśeṣaṃ prajñaviśeṣa śṛṇonti jinānāṃ ||

śīlata agra samādhita agro prajñata agra mahāmunirājā | ya stuta varṇita bodhinidānaṃ tena viśeṣavatī prabha labdhā ||

ratnaviyūha ya osari raśmi tāya prabhāsaya codita satvāḥ | akṣara ratnanidhāna labhitvā pūjayi ratnavarebhi maharṣīn ||

ratnavisarga jine jinastūpe saṃgrahi kṛtsnajanaṃ ratanebhiḥ | ratnapradāna karitva jinānāṃ raśmi nivṛtta ya ratnaviyūhāḥ ||

gandhaprabhāsa ya osari raśmī tāya prabhāsaya codita satvāḥ | ghrātvā amānuṣa gandha manojñān buddhaguṇe niyutāni bhavanti ||

gandhanulepanumānuṣadivyair [doubtful] yat kṛta pūja narādhipatīnāṃ | gandhamayān jinavigrahastūpān kṛtva nivṛtta sugandhaprabhāsaḥ ||

muñcati raśmi vicitraviyūhān indrapatākadhvajāgra vicitrān | tūryanināditagandhapradhūpita śobhisurottamapuṣpavikīrṇaṃ ||

tūryapratyudgami pūjajinānāṃ puṣpavilepanadhūpanacūrṇaiḥ | chattradhvajāgrapatākavitānais tena vicitraviyūha nivṛttāḥ ||

raśmi prasādakarī yada muñcī pāṇitalopama saṃsthihi bhūmiḥ | śodhayato ṛṣi āśramastūpān tena prasādakarī prabha labdhā ||

muñcati meghavatī yada raśmiṃ saṃsthihi gandha pravarṣati meghaṃ | stūpa varāṅgaṇagandhajalenāsiñciya meghavatī prabha labdhā ||

bhūṣaṇavyūha pramuñcatu raśmīn nagna acela subhūṣaṇa bhontī | vastranibandhanahāravicitraṃ datva vibhūṣaṇa raśmi nivṛttā ||

raśmi rasāgravatī yada muñcī bhukṣita bhojya rasāgra labhantī | bhojana pāna vicitra rasāgrān datva rasāgravatī prabha labdhā ||

arthanidarśani muñcati raśmīn ratnanidhāna labhanti daridrāḥ | akṣayaratnanidhiṃ tribhi ratnair dānata arthanidarśani labdhā ||

cakṣuviśodhani muñcati raśmīn andha tadā dṛśi rūpa vicitram | dīpapradāna jine jinastūpe cakṣuviśodhani raśmi nivṛttā ||

śrotraviśodhani muñcati raśmīn śrotravihīna śruṇī pṛthuśabdān | vādyapradānajine jinastūpe śrotraviśodhani raśmi nivṛttā ||

ghrāṇaviśodhani muñcati raśmīn ghrāyi aghrāyitapūrva sugandhān | gandhapradāna jine jinastūpe ghrāṇaviśodhani raśmi nivṛttā ||

jihvaviśodhani muñcati raśmīn snigdhamanojñarutai stuti buddhān | vāca durukta vivarjita rukṣā ślakṣṇa udīrita raśmi nivṛttā ||

kāyaviśodhani muñcati raśmīn indriyahīna svindriya bhonti | kāyapraṇāma jine jinastūpe kurvata kāyaviśodhani labdhvā ||

cittaviśodhani muñcati raśmīn unmatu sarva sacita bhavanti | citta samādhivaśānuga kṛtvā cittaviśodhani raśmi nivṛttā ||

rūpaviśodhani muñcati raśmīn paśyiya cintiya rūpanarendrān | rūpakaśodhani citrasamantāt stūpa alaṃkaratā pratilabdhā ||

śabdaviśodhani muñcati raśmīn śabda aśabdata śūnya vijānī | pratyaya jāta pratiśrutatulyaṃ śabdaprakāśana raśmi nivṛttā ||

gandhaviśodhani muñcati raśmīn sarva dugandha sugandha bhavantī | gandhavarāgra janair jinastūpān snāpanabodhidruma prabha eṣā ||

te rasaśodhani muñcati raśmīn sadviṣa nirviṣa bhonti rasāgrāḥ | buddha saśrāvakamātṛpitṝṇāṃ sarvarasāgrapradāna prabhaiṣāṃ ||

sparśaviśodhani muñcati raśmīn kakkhaṭa sparśa mṛdū sukha bhontī | śaktitriśūlāsi [doubtful] tomaravarṣā mālya mṛdū padumotpala bhontī ||

duṣya anneka mṛdū sukhasparśā saṃstari mārgi vrajanti jinānāṃ | puṣpavilepanacīvarasūkṣmā mālyavitāna pradāna prabheyam ||

dharmaviśodhani muñcati raśmīn sarvata romata cintiya dharmān | niścarataḥ śruṇi lokahitānāṃ toṣayi sarvadhimuktijinānām ||

pratyaya jāta ajāta svabhāvā dharmaśarīra ajātaśarīrāḥ | dharmata nityasthitā gaganasthā sūcata dharmaviśodhani labdhā ||

raśmi sukhāpramukhā iti kṛtvā ekatu romamukhāt tu ṛṣīṇāṃ | niścari gaṅgarajopama raśmī sarvapṛthagvidhakarmaprayogāḥ ||

te yatha ekata romamukhāto osari gaṅgarajopama raśmī | evam aśeṣata sarvatu romā deśa samādhivikurva ṛṣīṇāṃ ||

yena guṇena ya raśmi nivṛttā tasmi guṇeṣu sahāyaka pūrve | teṣu tam eva pramuñcati raśmiṃ jñānavikurvaṇa eṣa ṛṣīṇāṃ ||

teṣa ya puṇya sahāyaka pūrve yair anumodita yācita yebhiḥ | yebhi ca dṛṣṭa śubhopacitaṃ vā te ima raśmi prajānati teṣāṃ ||

ye ca śubhopacitāḥ kṛtapuṇyāḥ pūjita yebhi punaḥ punaḥ buddhāḥ | arthika chandika buddhaguṇebhiḥ codana teṣa karotiya raśmiḥ ||

sūrya yathā jātyandha na paśyī no ca sa nāsti udeti sa loke | cakṣusameta udāgamu jñātvā sarva prayujya svaka svaka dharme ||

evata raśmi mahāpuruṣāṇāṃ asti ca te itare ca na paśyī | mithyahatā adhimuktivihīnāḥ durlabha te ca udāramatīnāṃ ||

ābharaṇāni nipāna vimānāḥ ratna rasāyana gandhanulepāḥ | te pi tu asti mahātmajanasya te ca sudurlabha kṛcchragatānāṃ ||

evata raśmi mahāpuruṣāṇāṃ asti ca te itare ca na paśyī | mithyahatā adhimuktivihīnāḥ durlabha te ca udāramatīnāṃ ||

yasy imu [doubtful] raśmiprabheda śruṇitvā bheṣyanti śraddadhimukti [doubtful] prasādaḥ | tena na kāṅkṣa na saṃśaya kāryo nāṅga na bheṣyi mahāguṇaketuḥ ||

te parivāraviyūhavikurvā agrasamādhyabhinirharamāṇāḥ | sarvadaśaddiśi apratimānāḥ darśayi buddhasutāḥ parivāraṃ ||

te trisahasrapramāṇuvicitraṃ padmam adhiṣṭhihi raśmiviyūhāḥ | kāyaparyaṅka parisphuṭapadmaṃ darśayi eṣa samādhivikurvā ||

te daśakṣetrarajopama anye padmam adhiṣṭhihi saṃparivāraṃ | sarva parīvṛta buddhasutebhī ye ca samādhyasamādhivihārī ||

ye paripācita tena ṛṣīṇāṃ satva niṣpadita buddhaguṇeṣu | te parivāri ataṃ mahapadmaṃ sarva udikṣiṣu prāñjalibhūtāḥ ||

te ca samāhita bālaśarīre vyutthihi yauvanavegasthitebhyaḥ ||

yauvanavegasthiteṣu samāhita vyutthihi jīrṇaka vṛddha śarīrāḥ | jīrṇakavṛddhaśarīri samāhita vyutthihi śraddha upāsikakāyāt ||

śraddha upāsikakāyasamāhita vyutthihi bhikṣuṇikāyaśarīrā | bhikṣuṇikāya śarīri samāhita vyutthihi bhikṣubahuśrutakāyāḥ ||

bhikṣubahuśrutakāya samāhita vyutthihi śaikṣa aśaikṣaśarīrāḥ | śaikṣa aśaikṣaśarīri samāhita vyutthihi pratyayabuddhaśarīrā ||

pratyaya buddha śarīri samāhita vyutthihi buddhavarāgraśarīrā | buddhavarāgraśarīri samāhita vyutthihi devatakāya śarīrā ||

devatakāyaśarīri samāhita vyutthihi nāgamaharddhikakāyāḥ | nāgamaharddhikakāyasamāhita vyutthihi yakṣamaharddhikakāyāḥ ||

yakṣamaharddhikakāyasamāhita vyutthihi sarvatabhūtaśarīrāḥ | sarvatabhūtaśarīri samāhita vyutthihi ekaturomamukhātaḥ ||

ekatu romamukhasmi samāhita vyutthihi sarvata romamukheṣu | sarviṣu romamukheṣu samāhita vyutthihi ekatu vālapathātaḥ ||

ekatu vālapathasmi samāhita vyutthihi sarvata vālapathebhyaḥ | sarviṣu vālapatheṣu samāhita vyutthihi te paramāṇurajātaḥ ||

ekarajasmi samāhita bhūtvā vyutthihi sarvarajebhya aśeṣam | sarvarajeṣu samāhita bhūtvā vyutthihi sāgaravajratalātaḥ ||

sāgaravajratalasmi samāhita vyutthihi te maṇivṛkṣaphalebhyaḥ | vṛkṣaphaleṣu samāhita bhūtvā vyutthihi raśmimukhebhi jinānāṃ ||

raśmimukheṣu jināna samāhita vyutthihi sāgaratoyanadībhyaḥ | sāgaratoyanadīṣu samāhita vyutthihi tejapathātu mahātmā ||

tejapathasmi samāhita bhūtvā vyutthihi vāyupathānusmṛtīmān | vāyupathe tu samāhita bhūtvā vyutthihi bhūmitalānu mahātmā ||

bhūmitale tu samāhita bhūtvā vyutthihi sarvatu devavimānāt | sarvi tu devabalāna samāhita vyutthihi te gaganānusmṛtīmān ||

eti samādhi vimokṣa acintyās teṣa acintyaguṇopacitānāṃ | kalpa acintya prabhāṣiyamāṇāḥ sarvajinebhi na śakya kṣayītum ||

sarvajinebhi ca bhāṣita ete karmavipāku jagasya acintyo | nāgavikurvita buddhavikurvā dhyāyina dhyāna acintya vikurvā ||

te ca vaśe sthita aṣṭa vimokṣāḥ śrāvaka eka bhavībahu bhontī | bhūtva bahuḥ puna eka bhavitvā dhyāyati prajvalate gaganasmin ||

te hi mahākaruṇāya vihīnā bodhi annarthiku loka upekṣī | darśayi kāyavikurva acintyā kasya na darśayi loka hitaiṣī ||

candra sa sūrya nabhe vicarantau darśayi sarvadiśi pratibhāsaṃ | utsasarohradakūpataḍāge bhājanaratnasamudranadīṣu ||

evam acintiya darśiyi rūpaṃ sarvadaśaddiśi te naravīrāḥ | sarvasamādhivimokṣavidhijñā yatra tathāgata sākṣi svayaṃbhūḥ ||

sāgaradeva rutāvatināmā yāvat satva samudry utpannā | teṣu svarāṅgaruteṣu vidhijñā toṣayi sarvarutān svarutena ||

sā hi sarāga sadoṣa rutāvati sarvarute pratighoṣa vidhijñā | dhāraṇidharmabalaṃ vaśiprāptā kaḥ sa na toṣi sadevakalokam ||

māyakaro yatha vidyavidhijño darśayi rūpa vicitra annantān | rātridivaikamuhūrtuku māsān varṣaśataṃ puna sphītapradīptān ||

māyakaro hi sarāgu sadoṣo toṣayi māyavikurvita lokaṃ | dhyāna abhijña vimokṣasuśikṣita kasya na toṣayi caryavidhijñaḥ ||

rāhu yatheṣa ya nirmaṇi kāyaṃ kurvati vajra pade talabandhaṃ | darśana sāgaru nābhipramāṇaṃ bhoti sumerutale sama śīrṣaḥ ||

so 'pi sarāgu sadoṣa samoho rāhu nidarśayi īdṛśa ṛddhī | mārapramardana lokapradīpa kasya na darśayi ṛddhi annantā ||

paśya acintiya śakravikurvā devasurendraraṇasmi pravṛtte | yātuka bimbarannekasurāṇāṃ tātuka nirmaṇi śakru svakāyān ||

sarvasurendrasurāś ca vijānī śakrama ... purato gata svāyum |eṣa gṛhyeta vajradharāṇāṃ saṃbhramu gacchisu sarvasurendrāḥ ||

netra sahasra bhayaṅkara darśī jvālapramuñcana vajra gṛhītaṃ | varmita kāya durāsada teja śakram udīkṣya palātv asurendrāḥ ||

so hita itvarapuṇyabalenā śakra vikurvati devajayārthī | sarvajagasya aśeṣata trāṇāṃ akṣayapuṇya kuto na vikurvī ||

... vāyuta saṃbhuta meghapravarṣī vāyuta megha punaḥ prasamentī | vāyuta sasya virohati loke vāyu sukhāvaha sarvajagasya ||

so hi aśikṣita pāramitāsu buddhaguṇeṣu aśikṣita vāyuḥ | darśayi lokavipāka acintyā kasya na darśayi te varalabdhā ||

iti śikṣāsamuccaye ratnatrayānusmṛtināmāṣṭādaśaḥ paricchedaḥ samāptaḥ ||

[英譯] As in the holy Ratnolkadharani the qualities of Bodhisatvas are told, so must they be cultivated. " Emitting fight, with quantities of garlands, garland- crests, garland-masses, all sorts of garlands scattered everywhere, the great-souled do the worship of the Conqueror. Emitting fight, heaps of aromatic powder, lumps of powder, masses of powder, all sorts of powder scattered everywhere, the great-souled worship the Conqueror. Emitting fight, garlands of lotus, masses of lotus, quantities of lotus, all sorts of lotus scattered everywhere, the great-souled worship the Conqueror. Emitting pearls, masses of pearls, heaps of pearls, all sorts of pearls scattered everywhere, the great-souled worship the Conqueror. Emitting light, banner- tops in array, the banners yellow, red and tawny, some blue, variegated flags. The Conqueror's fields are adorned with banners, these are arrayed with nets of jewels, pennons and flags hanging down like strings, nets of bells resounding the Conqueror. They hold up sunshades over the Tathagata's head, as they do for the One Conqueror, and so with the palm of the hand they do infinite worship to all the remaining Conquerors. " This is the miraculous tranquillity of the sages ; these the miracles of the popularity and knowledge of the Conquerors, devoted to supreme tranquillity, homage and service are accomplished by them. [328] Some instruct all creatures in a thousand expedients by means of the Tathagata's worship, by means of infinite gifts and generosity, by means of the practice of all asceticism, some by means of patience indestructible and imperturbable, by means of the heroism of austerity and vows, by means of meditation and calm in the hermitage, by means of the knowledge of discriminating what is good, by means of thousands of expedients, by means of transcendent good- will, by means of well-wishing, the elements of popularity, by means of knowledge of accumulation of merit ; some by means of truth, of dependent origination, and deliverance, by means of powers and senses, by means of release by the Disciples' Vehicle, by means of purification by the Vehicle of the causes, by means of the miracles of the supreme Vehicle, some by means of impermanence and suffering, some by means of not-individuality and not-life, by means of detachment following on the idea of loathsomeness ; as many as are the ways of conduct in the world, in so many ways of Law they enter in ; as many as are the means of universal deliverance, they convert all creatures according to their dispositions in the world ; but these who by means of universal deliverance instruct all creatures according to their dispositions in the world, it is impossible to recognize ; this is the miracle produced by meditation. These show the excellent meditation of the palace of pleasure, suitable for ripening all the world ; they show all pleasure, joy and delight on purpose, and thus they convert all. When in time of famine all the goods that bring happiness to the world are hard to get, then by accomplishing the wishes of all they give gifts, and work the good of the world by the best of choice food, drink and flavours, by a variety of jewels to fasten their clothes, by renouncing kingdoms, wealth and what is pleasant to themselves, [329] and convert all those who are devoted to liberality. Their limbs are distinguished by choice marks, with most beautiful ornaments, choice heroes, adorned with wreaths and anointed with perfumes. Showing beauty of form, they convert all creatures who are delight ed in pleasantness and joy ; choice of form, beautiful, wise, showing the perfection of beauty, they convert the people who delight in beauty ; with sparrow-chirpings like honey, with the note of cuckoo, wild swan, and Himalayan pheasant, with voice of drum, kinnara, and brahma preach the law amongst all that delight in these things. The four and eighty thousand, through whom the Conquerors accomplish the good of the world, these everywhere with voices that disclose doctrine convert all creatures in the world according to their disposition. They give help in weal or in woe, they are helpers in good or in evil fortune, helping in all needs they convert all creatures with the voice of help. They support the inconveniences made by pain and calamity with the object of helping, their help overcoming pain for the good and happiness of all the world ; and where there is no going forth as ascetics, no law known, no deliverance in the forest, there, helpers in royalty and prosperity, their minds peaceful in their going forth houseless, [330] to release all the world from the bondage and thirst of the household hfe, themselves free from abiding in sensual pleasures of all sorts, they preach deliverance by going forth from the household life ; they following the ten kinds of good conduct, walk in the law of the great men ; following all the behaviour of the sages without exception, they work the good of the world ; where living creatures are of immeasurable age, filled with felicity, and of few faults, there burdened with age, laden with disease, they show the power of death, themselves free ; showing the world ablaze with passion, ablaze with sin, ablaze with the great fire of delusion, aflame with old age, disease, and death, they instruct all creatures, with the ten powers, the four kinds of confidence, and the eighteen excellences in Law, pointing out the Buddha's greatness of soul, by the Buddha's virtues they work the good of the world. By miracles manifesting the supernatural power of the Tathagata, by their power over form on all sides, they convert all beings by transformation that comes from their supernatural power. They walk the earth working the world's good by all kinds of ways and means ; like a lotus unsoiled in the water 2 they go doing pleasant and gracious things ; they are poets and kings of poets, they are actors and dancers, musicians and wrestlers, fakeers, cleaners, dancers, robbers, jugglers, showing these many shapes, [331] they become villagers, guides, and charioteers, they become traders, merchants, householders, kings, courtiers, chaplains, messengers, learned physicians, men versed in the scriptures ; they become great trees in the forest, herbs, treasures of immortal jewels, the wishing-gem, trees that give all desires, guides to those that go astray. May those who know not all these arts and crafts speedily see these in the world. They teach in the world how to be husbandmen or tradesmen, and artisans of all sorts, who not harming or hurting any are the bringers of all bliss and praised for wisdom ; all kinds of learning in science and potent herbs are produced by those sages, who become masters in the rules of the sages to which this world and the gods are devoted, who are strict of will, foremost in austerity, all this is produced by these wise men ; 3 they become sectaries, Caraka or Parivrajaka, or observers of the ascetic Gotama's vow of silence, or the devotees of the naked unclothed Gum : they become leaders of the sects. [332] Or they may belong to such as observe the Ajivika system, whether those who have or those who have not the higher aim, those that have long coils of hair, those who took the vow as youths, amongst these also they become leaders. Among the ascetics who endure the five fires, turning to the sun, those who have the dog-vows and cattle- vows, those who act as beasts of the chase, followers of some of the observances of the thirty sects, amongst these too they become leaders. For such as delight in initiation into the knowledge of the deity, for those who travel from place to place exhibiting the sects, they live on roots, fruits, and water and also become masters in these endless systems. For those who remain squatting upon their heels, or who wander alone, whose bed is on thorns, ashes, or grass, who rest on a pestle-pole and so live, amongst these too they become leaders.'If there be worldly sectaries who are outside the pale, amongst these observing the faith, by sharp, dangerous, and cruel penances they instruct the sectaries how to get rid of unhappiness. [333] Knowing that people are troubled with heresies, sectaries plunged in all heretical doctrine, they teach them by subtle verses with which all creatures are enlightened ; to some by charms of Dramida, they preach the truth by secret verses ; some by words straight and clear, and to some also by words that are mysterious, to some by words in separated syllables and to some by thunderbolt verses with determination of sense, to some by words of wisdom that crush the adversary, to some by words setting free from unrighteous books, to some by words of human charms, by words in all manner of languages, to some by words in the language of gods, by words in the language of Naga or Yaksha, by words in the language of Rakshasa or Gandharva, of demons, goblins, or great serpents, words of Kinnara, Apsara, or Garuda, they bring truth, enlightenment, and deliverance. They also, knowing the rules of interpretation according to truth, they who are of the Conqueror's fashion wholly, knowing the path of speech to knowledge beyond thought, preach the miracles of tranquillity. " They, because of the world's welfare, earnestly desiring tranquillity for all the world, emitting glory beyond thought, shedding rays of glory, convert all creatures ; to those creatures who see the glory there comes a beautiful and fruitful and transcendent source of wisdom. They show the Buddha, they show the Law, they show the Order, they show the road to men ; they show the images of the Conqueror in the shrines, so that they emit the ray of beauty in perfection. [334] They emit the ray called Splendour-making, which makes the curved splendour of the Maruts, and dispelling all mist and darkness, this blazes in splendour for those that are dear to the world. Incited by that ray, all beings keep alight the lamp of worship for the Conqueror. They also keeping the lamp of worship for the Conqueror, become conquerors who make lamps for the world, giving oil-lamps, ghee-lamps, lights of wood, grass, reeds, bamboos, lamps of perfumed and precious plants, when they have received the splendour-making ray amongst the Conquerors. They emit the ray called Ferrying-over. Incited with this brilliancy people . . . ferrying in a ship on the paths of the river. Things material are despised, tranquillity is praised ; so that the Ferrying ray is brought to fulfilment. '' The ray named Thirst-dispelling : with this brightness people being incited cast off the thirst for sensual objects and desire the choice flavour of righteousness and deliverance, they become Buddhas, they rain the water of immortality, dispelling thirst and craving for all the world, they make rivers, pools, tanks full of lotus, springs welling forth, the causes of wisdom ; desire is blamed, meditation is praised ; thus the Dispelling of Thirst is accomplished. When they emit the ray Causing Delight, by this brightness people being incited, spreading delight, produce thought causing spontaneous delight, [335] the body of these beneficent beings resting upon a lotus adorned with lucky marks, proclaiming always the Buddha's virtues ; thus the ray Causing Delight is accomplished. " They send forth a ray named Pleasure-causing : people awakened by this brightness are always pleased with the Buddha, the Law, and the Order, they are always pleased with those three saints among the righteous company who consort with the Buddha, all those many beings who attain resignation to the idea of not being reborn, and so they are incited and reminded, saints among the righteous company who remember the Buddha, having developed and displayed the virtues of enlightened thought. Thus the Pleasure-causing ray is finished. " They emit the ray Accumulating Merit. People incited by this brightness give all manner of gifts, craving supreme enlightenment, to fulfil the wish of suitors ; their sacrifice is unhindered as they perform it ; having given gifts according to every wish, the ray of Accumulating Merit is accomplished. They emit the ray which is Full of Wisdom : people are stirred by this brightness. This discloses in a moment the fact that Righteousness is one, though it is approached in many ways. [336] This ray gives to creatures who are seduced by the variety of things a share of knowledge in the discrimination of objects, making an illumination of the meaning of religious texts ; thus this light of wisdom is finished. They emit the ray of Brilliant Wisdom. People incited by this brightness have recourse to the void, they see that things are without substance, unborn and undying, without being or property, like mirage and illusion, like the moon in the water, like sleep, or reflections in a mirror, void, without owner, indifferent : the ray of Brilliant Wisdom is finished. They emit the Ray of Holy Miracles ; by this ray incited, people having received the indestructible treasure of the charm, they receive the treasures of all the Tathagatas, they do reverence to all the supporters of the Law, they make a pious support of the sages, they protect the Law of the world : the Ray of Miracles is finished. They emit the Ray of Renunciation. Those greedy ones who are incited by this learn that enjoyments are unlasting and impermanent, and become devoted to renunciation. Persons greedy, hard to tame, unsubdued, knowing that wealth is the stuff of sleep or clouds, are pleased in mind with the growth of renunciation : the Ray of Renunciation is finished. They emit the Ray Incombustible. By this vicious persons incited become established in purity of manners, and they conceive the thought, ' May I become Buddha.' [337] In the good and virtuous path of action, they undertake virtues by solemn vow, which awakens the minds of many persons by their vow : thus the Ray Incombustible is accomplished. They emit the Ray of Patience made Manifest. By this unrestrained persons are affected. Leaving all anger and undue self-conceit they become always devoted to patience. Patience in misery, unshaken mind in those who are unfortunate for the sake of enlightenment ; the virtues of patience are always praised.Thus the Ray of Patience made Manifest is finished. They emit the Scorching Ray by which apathetic persons are in-cited. They do the right and proper worship to the Three Treasures, not weary in well-doing ; thus doing right and proper worship to the Three Treasures, not weary in well-doing, they pass by the four ways of Mara and soon touch the supreme enlightenment. Because one has made many beings take on heroism ; having done worship to the three Treasures, he has upheld doctrine at the time of destruction : thus the Scorching Ray is attained. They emit the Tranquillizing Ray, by which restless persons are affected. Amongst them is neither passion nor wrath nor delusion, they become enlightened, their thoughts steadfast, thus shaking themselves free from association with sin, bad friends, and wickedness in their conduct they praise meditation, tranquil in the forest : thus the Tranquillizing Ray is accomplished. They emit the Ray of Wisdom made Manifest, by which unwise persons are affected ; in this way, the Truth, dependent origination, deliverance, they attain the moral qualities and perception. [338] Having attained the faculty of perception . . . having attained the Sun-illumination trance, they become Conquerors, kindling the brightness of wisdom, by renouncing kingdom, wealth, and what is dear to themselves, respecting the Law which is sought as the cause of enlightenment, they manifest that Law. Thus the Ray of Wisdom made Manifest is finished. They emit the Ray of Buddhas, by which brightness people are incited. Many thousands of Buddhas, thousands beyond thought, they behold, seated on forests of lotuses, they declare the Buddha-release of the great-souled Buddha, the Buddha's innumerable miraculous transformations, disclosing the increase of the Buddha's power : thus the Buddha-Ray is accomplished. They emit the Safety-giving Ray, by which touched, beings, tormented by fear, hurt, stricken, held in bonds by evil spirits, are set free from all misfortunes. Those to whom safety is offered are kept from killing living creatures ; saved are the terrified because they have found a refuge : thus the Safety-giving Ray is accomplished. They emit the Ray that gives All Blessings, by which the sick and suffering are affected. Wholly delivered from disease and pain, they receive the blessings of the trance of meditation ; they drive away sickness, giving roots and fruits, healing herbs, precious flavours, sweet ointments, fruits, sap, honey, ghee, oil, for eating and drinking. [339] " They emit the Ray of the Vision of Buddhas ; beings touched by this ray at the end of the waning of life remember Buddha, they see Buddha, being reborn they go into a Buddha's field. They die, and remembering the Buddhas, see apparitions of Buddhas, which cause joy ; as at death they cry ' refuge in Buddha, they attain the Ray of the Vision of Buddhas. They emit the ray called the Exposition of the Law, by which bright- ness people are affected. They recite the Law, hear it, write it, they become always devoted to the Law. When the Law is scarce, they declare the Law ; the hope of those who search for the Law is fulfilled ; do they but say. Produce aspiration and apply yourselves to the Law, they obtain the Ray called the Exposition of the Law. They emit the Sounding Ray to stir up the sons of Buddha ; and whatever be the volume of sound in the three worlds, all hear the voice of the Tathagata : thy praise the great sages with a loud noise, by the offering of kites and mighty bells, they make a din to sound the noise of the Conqueror throughout all the world : the Sounding Ray is accomplished. They emit the Ray that gives Immortality, by which illumination the people are moved ; by renouncing the practice of distraction, they attain possession of all virtues ; they declare that things composite are full of much pain and calamity and always unstable, but the joy of peace and painlessness is always stable ; by this declaration the Ray that gives Immortality is accomplished. They emit the Most Excellent Ray, by which brightness people are moved. They hear the excellent virtue, the excellent meditation, the excellent wisdom of the Conquerors : [340] chief in virtue, chief in meditation, chief in wisdom is the great royal sage, who is praised and lauded as the cause of enlightenment ; thus the Most Excellent brightness is accomplished. " They emit the Ray of Manifestation of the Treasures, by which brightness people are moved. Having received the deposit of the imperishable treasure they worship the great sages with choice treasures, lavishing treasures upon the Conqueror and the Conqueror's shrine they attract all people by the treasures, bestowing treasures on the Conquerors : the Ray of Manifestation of the Treasures is accomplished. They emit the Ray of Splendid Perfumes, by which brightness people are moved. From the odour of superhuman and delightful perfumes there arise Buddha-virtues innumerable ; because they have done worship to the lords of men with perfumes and ointments human and divine, the Conqueror's shrines are all perfumes : the Ray of Splendid Perfumes is accomplished. They emit the Ray of Manifestation of Many Colours, the many-coloured banners and flags of Indra, with resounding of music and wafts of perfume, brilliant and divine flowers scattered abroad, they approach the worship of the Conquerors with music, flowers and ointments, incense and powders, spreading of parasols, flags and banners : thus the Ray of Many Colours is accomplished. They emit the Ray of Delighting. The earth stands as smooth as the palin of the hand as they cleanse the hermitage-shrines of the sages, and thus the Ray of Delighting is accomplished. "They emit the Cloud-like Ray; there are the clouds showering perfumes ; they sprinkle the path about the shrine with cinnamon and scented water : the Cloud-like Ray is accomplished. "They emit the Decoration-manifesting Ray; the naked become clothed and ornamented. They give various clothes, girdles, necklaces: the Decoration Ray is accomplished. [341] They emit the Ray of Choice Flavours; the hungry receive food of choice flavours, they give all manner of food and drink of choice flavours : the Ray of Choice Flavours is accomplished. The Ray that shows Wealth they emit ; the poor receive gifts of treasures : by giving plenty of the three imperishable treasures the Ray of Wealth is accomplished. They emit the Eye-cleansing Ray; then the blind see all manner of shapes : by giving of lamps to the Conqueror and the Conqueror's shrine the Eye-cleansing Ray is accomplished. They emit the Ear-cleansing Ray, and those without hearing hear many sounds : by giving music to the Conqueror and the Conqueror's shrine the Ear-cleansing Ray is accomplished. They emit the Smell-cleansing Ray, and they that smelt not before smell sweet perfumes : by giving perfumes to the Conqueror and the Conqueror's shrine, the Smell-cleansing Ray is accomplished. They emit the Tongue-cleansing Ray, and they praise the Buddhas with dear and lovely words ; evil speech is prevented, gentle words are said, and this Ray is accomplished. They emit the Body-cleansing Ray, and those without senses receive good senses : by bowing the body to the Conqueror and the Conqueror's shrine the Body-cleansing Ray is accomplished. They emit the Thought-cleansing Ray, and all the insensate receive the power of thought : by bringing the thoughts within the power of meditation the Thought-cleansing Ray is accomplished. They emit the Form-cleansing Ray ; and one sees the bodies of the lords of men transcending thought ; this is obtained by making shrines and various coloured pictures of the Buddha's bodies. They emit the Sound-cleansing Ray ; and one understands that sound is not sound and void : this ray is obtained by teaching that sound is produced from causes and like an echo. They emit the Scent-cleansing Ray, and all evil smells become sweet smells ; this ray is obtained by bathing the shrines of the Conqueror and the Bo-tree with waters i perfumed with the choicest perfumes. [342] They emit the Taste-cleansing Ray ; poisonous tastes lose their poison and become excellent ; that ray comes by giving all fine flavours to Buddha and disciples and to the spirits of one's ancestors. " They emit the Touch-purifying Ray ; hard becomes soft and pleasant to the touch ; showers of spears and tridents, lances and swords become soft garlands of lotus flowers, they walk on a road overspread with soft tapestries pleasant to the touch ; that light is the giving to the Conquerors of garments soft with flowers and perfumes and good store of garlands. They emit the Concept-cleansing Ray from every pore ; they think of the objects when they hear it emanating from those benefactors of the world, pleasing the intentions of the Conquerors ; things born from a cause are not born, the real body of things is a body not born; the true nature of things is everlasting, like as the sky : the Concept-cleansing Ray is accomplished. "They produce the Ray called Joy-first ; from the opening of each pore of the sages these rays issue forth as many as the sands of the Ganges, and each achieves a special purpose ; just as they issue forth from the orifice of each pore, as many as the sands of the Ganges, so from all the pores of the sages without exception on all sides (such is the miraculous working of meditation) he emits each ray towards those who have previously been companions in the quality which causes each ray to be emitted ; such is the miraculous display due to the knowledge of the sages. Those who have been previously companions in their merit, who have rejoiced in this merit and prayed for it, who having seen it have accumulated good deeds, those men perceive this ray. Those who have accumu- lated good deeds and done meritorious actions, who have again and again worshipped

the Buddhas, desiring a Buddha's qualities and greedy for them, these men the ray succeeds in stirring up. [343] " As one born blind sees not the sun, yet does the sun not cease, yet he rises upon the world, but he that hath eyes sees its rising and prepares for all his business ; even so is the Ray of the Great Ones ; there it is, but the vulgar see it not, even when they have left the world, ^ because they are plunged in falsehood, without aspiration. Even for the high-minded these rays are hard to obtain. Ornaments, precious stones, palaces, jewels, elixirs, ointments, perfumes, these belong to the great and high-minded, they are very hard to obtain for those in poverty : even so is the Ray of the Great Ones, there it is, and the vulgar see it not, being plunged in falsehood, without aspiration. Hard to obtain are these things, even for the high-minded. Whosoever having heard the analysis of these Rays has faith, aspiration, and contentment, for him there must be no more doubt, no more anxiety, nor indeed will he fear any more, saying, I shall never be a great banner of virtues ' ; they practising the Meditation called the Creation of an Army, show to all the ten quarters incomparable sons of Buddha as their surrounding. Those masses of Rays create a beautiful lotus as large as the universe of three thousand worlds ; they appear seated upon this blossoming lotus ; such is the magical display of this Meditation. They raise up other lotuses as many as the atoms of dust in ten fields of Buddha, together with a surrounding company ; for they are surrounded with the sons of the Buddhas, some in a state of meditation and some not. Beings who have been ripened by these sages, and perfected by them in a Buddha's virtues, surround the great lotus, and stand in the celestial regions with outstretched hands. [344] "They enter into meditation with a child's body as the object of their contemplation, and they arise when it has become a vigorous youthful body. Concentrating their thought upon a vigorous youthful body, they arise when the body has grown old. Concentrated upon a body grown old as their object, they arise from the bodies of faithful female disciples ; concentrated in thought upon these, they arise from the bodies of Sisters ; concentrated upon these, they arise from the bodies of famous Brethren ; concentrated upon these, they arise from the bodies of Brahman pupils and not pupils ; concentrated upon these, they arise from the bodies of Pratyeka Buddhas ; concentrated upon these, they arise from the bodies of pre-eminent Buddhas ; concentrated upon these, they arise from the bodies of divinities ; concentrated upon these, they arise from the bodies of great naga sages ; concentrated upon these, they arise from the bodies of all sorts of beings ; concentrated upon these, they arise from one single pore ; concentrated upon one pore, they arise from every pore ; concentrated upon every pore, they arise from one hair-hole ; concentrated upon one hair-hole, they arise from all hair-holes ; concentrated upon all hair-holes, they arise from one atom of dust ; concentrated upon one atom of dust, they arise from all dust-atoms without exception ; concentrated upon all atoms of dust, they arise from the surface of the sea-water ; [345] concentrated upon the surface of the sea-water, they arise from the fruits of the jewel-tree ; concentrated upon the fruits of the jewel-tree, they arise from the Rays of the Conqueror ; concentrated upon the Conquerors' Rays, they arise from the rivers and sea-water ; concentrated upon the water, they arise from the glorious path as Mahatma ; concentrated upon the paths of fire, they arise from the path of the mind intent on remembrance ; concentrated upon the path of the mind, they arise from the surface of the earth as Mahatmas ; concentrated upon the surface of the earth, they arise from every divine mansion ; concentrated upon all divine mansions, they arise from the sky 1 intent on remembrance. The spiritual exaltation is infinite for those who have accumulated virtues infinite ; even if explained by the Conquerors for infinite ages it cannot be exhausted. The ripening of the world's action is infinite. The miraculous display of nagas, the miraculous display of Buddhas, the miraculous display of meditation in one who uses it, is infinite, though explained by all the Jinas. Placed in the power of the Eighth Deliverance, from being of one body they become of many bodies, and being many they become one again, and meditate amidst the blazing sky ; and though without great compassion, not desirous of wisdom, indifferent to the world, yet they show infinite transformations of the body ; then what cannot he show who desires the welfare of the world ? Sun and moon moving in the sky show their reflection in spring, lake, pool, well, or tank, in vessel, jewel, ocean, or river, of all parts.[346] In the same way, these heroes show their bodies infinite in all the ten regions, knowing all ways of meditation and deliverance, where the Tathagata is visible in his own essence. The deity of the ocean named Rutavati charms by her voice all beings sprung from the sea, that understand music. And this Rutavat, full of passion and sin, in all sound knowing the rules of counter-notes, having got in her power the mighty law of incantations, whom did she not delight of men and gods both ? as making illusion with accomplished skill she showed various endless forms, at any one moment in night or day showing whole months, or a hundred years, bright with light. Then making illusion, full of passion and sin, as she delighted the world, transforming by illusion, well taught in meditation and transcendent knowledge and deliverance, whom did she not delight with her knowledge of the rules of conduct ? As she made by miracle many forms at will, having put a thunderbolt on his foot as a phylactery, she showed a stature reaching from sea to sky, and her head equal with the top of Sumeru. And as full of passion and sin and delusion, he showed mighty powers equal with RShu, crushing Mara, enlightening the world, to whom did not he show his endless power ? In the infinite transformations of Sakra in the battle of Gods, Asuras and Indra ; as many as the billions of Asuras, so many bodies of himself did Sakra make. [347] Each of all the chiefs of the Asuras thinks that Sakra himself is before him ; all fall into confusion or terror, thinking, Here is one is caught by him who wields the thunderbolt. Beholding Sakra, who shows a thousand frightful eyes, emitting flames, holding the thunderbolt, his body clothed in armour, the power invincible, the chiefs of the Asuras flee away. Thus Sakra shows miraculous transformations in his desire for the victory of the gods, although the strength of his merit is weak ; how should there not be a miraculous display in the case of a being of merit inexhaustible, who works for the protection of the whole world ? Clouds born of the wind give rain ; again, clouds are dispelled by the wind ; by the wind the corn grows in the world, wind brings blessing to all creatures in the world. And this wind is unpractised in the highest perfections, unpractised in the Buddha's virtues. Why should not they who show infinite ripening for the world, who have obtained the best, show miraculous transformations ? "

[法護譯] 菩薩修習供養功德，如《寶光明陀羅尼經》偈云：

放大光明鬘莊嚴，種種微妙鬘雲海，如是妙鬘普周遍，廣大供養作佛事。

放大光明香莊嚴，種種微妙香雲海，如是妙香普周遍，廣大供養作佛事。

放大光明花莊嚴，種種微妙花雲海，如是妙花普周遍，廣大供養作佛事。

放大光明瓔珞嚴，種種瓔珞妙雲海，如是瓔珞普周遍，廣大供養行佛事。

放大光明現寶幢，青黃赤白相間飾，種種珍寶共合成，而用莊嚴於佛剎。

摩尼寶網色交映，懸眾繒幡以為蓋，垂珠瓔珞演佛音，莊嚴而覆如來上。

於一如來伸供養，掌中涌施諸嚴具，無量諸佛亦同然，自在變現三摩地。

神通智力妙難思，廣能化利諸含識，最上神變三摩地，而現百千方便門。

於諸如來供養門，一切能捨布施門，杜多功德持戒門，無盡不動忍辱門，

勤行勇猛精進門，安住寂靜禪定門，達諸義趣勝惠門，淨修梵行神通門，

行四攝事歡喜門，積集福智利他門，四諦緣生解脫門，修習根力勝道門，

悟聲聞乘解脫門，觀緣覺乘清淨門，修最上乘神變門，或現無常苦惱門，

了知無我壽者門，作不淨觀離貪門，證真常樂三昧門，如是種種方便門，

平等普共諸眾生，皆能證彼解脫門。現諸形類應群機，神通說法難思議，

隨順成熟諸有情，各生愛敬咸安樂。常思出離世間因，求證清淨三摩地，

若逢飢饉眾難時，隨其所欲而周給。廣能憐愍諸有情，離諸憂怖常安隱，

及以上妙諸飲食，種種衣服諸庫藏，國城所愛悉能捐，於彼世間興大施。

或現身相極殊特，種種莊嚴具威勢，塗香巧妙眾花鬘，巍巍色相無與等，

如是形色及威儀，各各見已樂瞻奉，為其方便演法音，普使群生發道意，

或現迦陵頻伽聲，俱計羅及俱拏聲，緊那羅眾妙鼓聲，皆演如來解脫義。

佛出世間所宣說，八萬四千真法藏，如是分別諸法門，悉與眾生作饒益。

或現苦惱或快樂，及作義利非義利，隨宜引導令發心，皆能與彼同修作。

或見障難諸危厄，種種逼迫難堪忍，當以勇悍大悲心，代彼眾生而受苦。

若處無有解脫法，亦無阿蘭若出離，以王福力其興崇，令彼皆生於淨信。

若離在家貪愛縛，則為超越世間因，於諸欲境盡蠲除，是為世間照明者。

若能具足諸功德，是名行法大丈夫，牟尼妙行悉能修，是人得生極樂土，

壽命長遠不可涯，受勝妙樂消諸惑，生老病苦不能侵，於無常中得自在。

顯示貪瞋諸過失，熾然燒煮無暫停，如是四相亦復然，普使群迷令覺悟。

如來十力四無畏，十八不共諸功德，我今稱讚誓歸依，常於世間作義利。

譬如種種諸幻士，而能變現眾形相，如來出現於世間，神通示化亦如是。

能以權巧善方便，廣行饒益諸有情，清淨意樂叵思議，譬若蓮花超濁水。

或現戲論諸言詞，瓔珞莊嚴舞旋轉，種種伎藝眾所觀，顯諸色相皆如幻。

或為村營聚落主，或為長者或商賈，或為輔相及宰臣，辯論無倫大智者，

或於曠野作大樹，或為無盡珍寶藏，如意摩尼隨所須，於迷方所為引導。

或現所作諸事業，種種彩繪及工巧，經營播植競希求，令悟世間非久住。

或現冤親無憎愛，咸令安隱獲吉祥，洞明方藥濟群生，方便教示牟尼道。

或演最上牟尼法，普使人天離癡惑，令諸異道出家人，發心歸向一切智。

如是苦行諸外道，常持不語喬答摩，裸形離繫號沙門，各能依奉師尊教。

或有常持捨身行，執為最勝無過上，辮髮長髻童子戒，各能依奉師尊教。

或有五熱而炙身，或受狗牛等禁戒，或有常被鹿皮衣，各能依奉師尊教。

或有常樂天中智，無善無惡及無因，唯飡根果及清泉，各能依奉師尊教。

或有蹲坐或翹足，或臥荊棘或塗灰，執杖令心不異緣，各能依奉師尊教。

乃至一一諸外道，彼能猛利修苦行，化令永斷諸苦因，悉使深心求解脫。

如是世間諸異見，皆由依止於師尊，我今為接彼邪徒，開示如來真實義。

或演大乘微妙句，或宣祕密真言句，或現直說顯了句，或樂天中言說句，

或以文字分別句，決定妙義金剛句，以智摧諸異論句，棄背非法言論句。

或示人中明呪句，或現諸天勝妙句，諸龍夜叉乾闥婆，阿蘇囉及步多句，

緊那羅與誐嚕拏，摩睺羅等所說句，各能入解彼言詞，宣暢如來解脫法。

謂由得悟真實義，於佛法中心決定，語言智境妙難思，此為最上三摩地。

謂由獲彼三摩地，而能普放淨光明，其光攝化諸機宜，令獲輕安常寂靜。

或放光明名善見，眾生蒙光而起信，悉能觀察眾善因，具足不空無上智。

由是光明普照已，獲覩無邊佛法僧，如來塔廟眾靈蹤，一一稱揚伸供養。

又放光明名勝燈，其光晃耀無能比，為欲嚴淨於世間，能破微塵諸黑暗。

彼光照矚眾生已，各各持燈而奉獻，如來供養不思議，復以眾燈而用施。

或以酥燈及油燈，或以松脂及竹葦，乃至眾香妙寶燈，施已願授然燈記。

又放光明名鉤召，悉能警集諸有情，由斯教誨彼群迷，解脫輪回愛有海。

如是慈光普照已，各使眾生得開悟，當令永離四瀑流，現除憂惱常安樂。

諸有道路河流處，能建橋梁及舡筏，普為利樂諸眾生，稱讚寂靜令忻悟。

放大光名除渴愛，此光能覺諸含識，令其捨離於五欲，專求解脫深妙法，

若能捨離於五欲，專求解脫深妙法，則能以佛甘露雨，普滅世間諸渴愛，

惠施池井及泉流，勤求無上菩提道，毀呰五欲讚禪定，是故光名除渴愛。

放大光明名作變，此光能覺諸眾生，見者令慕佛菩提，發心願證無師智，

造立如來大悲像，眾相莊嚴處蓮座，常歎最勝佛功德，是故此光名作愛。

放大光明名忻樂，此光能覺諸眾生，令其心樂於諸佛，及以樂法樂眾僧，

若常心樂於諸佛，及以樂法樂眾僧，則在如來聖會中，逮成無生深法忍，

開悟眾生無有量，普使念佛法僧寶，及示發心功德行，是故此光名忻樂。

放大光明名福聚，此光能覺諸眾生，令其脩習種種施，以此願求無上道，

設大施會無遮限，諸來乞者皆滿足，不令其心有所乏，是故此光名福聚。

放大光明名具智，此光能覺諸眾生，於一法門了多法，於多法門剎那解，

為諸眾生分別說，決定了知真實義，善能廣說無損減，是故此光名具智。

放大光明名惠燈，此光能覺諸眾生，令知眾生性空寂，一切諸法無所有，

法無主宰本來空，如幻陽焰水中月，亦如夢境及影像，是故此光名惠燈。

放大光名法自在，此光能覺諸眾生，令得無盡陀羅尼，悉持一切如來藏，

恭敬供養持法者，給侍守護如諸仙，以種種法施眾生，是故光名法自在。

放大光明名具捨，此光覺悟慳眾生，令知財富悉無常，樂行惠施而無悋，

善能調伏彼慳者，了財如夢如浮雲，增長惠施清淨心，是故此光名具捨。

放大光明名除熱，此光能覺毀禁者，普令安住清淨戒，發心願證無師智，

勸勵眾生咸奉持，十善業道常清淨，復令發趣菩提心，是故此光名除熱。

放大光明名忍嚴，此光覺語多瞋者，令除忿恚及我慢，樂脩忍辱常柔和，

眾生暴惡難行忍，為菩提故心不動，稱揚最上忍功德，是故此光名忍嚴。

放大光明名勤勇，此光覺悟懶惰者，令彼常於三寶中，恭敬供養無疲厭，

若彼常於三寶中，恭敬供養無疲厭，則能超出四魔境，速成無上佛菩提，

勸諸眾生發精進，常於三寶伸供養，法欲滅時專護持，是故此光名勤勇。

放大光明名寂靜，此光能覺亂意者，令其遠離貪恚癡，心不動搖棲正定，

捨離一切惡知識，無義談說雜染行，讚歎禪定阿蘭若，是故此光名寂靜。

放大光明名惠嚴，此光覺悟愚迷者，令其證諦解緣起，諸根智惠悉通達，

若能證諦解緣起，諸根智惠悉通達，則得日燈三摩地，智惠光明成佛果，

國財及己皆能捨，為菩提故求正法，聞已為眾廣開演，是故此光名惠嚴。

放大光明名佛惠，此光覺悟諸含識，令見無量百千佛，各各坐寶蓮花上，

讚佛威德及解脫，說佛自在諸神通，顯示佛力妙難思，是故此光名佛惠。

放大光明名無畏，此光照觸除諸怖，非人捶打所執縛，一切災難皆令滅，

於諸眾生施無畏，遇有惱害皆能止，拯濟厄難孤窮者，是故此光名無畏。

放大光明名安隱，此光能照疾病者，令除一切諸苦痛，悉得勝定三昧樂，

施以良藥救眾患，妙寶延命香塗體，掌中涌現諸飲食，是故此光名安隱。

放大光明名見佛，此光覺悟將歿者，隨其憶念見如來，命終得生其淨國，

見有臨終勸念佛，又示尊像令瞻敬，俾於佛所深歸仰，是故此光名見佛。

放大光明名樂法，此光能覺諸群生，令於正法常欣樂，聽聞讀誦及書寫，

法欲盡時能演說，令求法者意充滿，於法愛樂勤脩習，是故此光名樂法。

放大光明名妙音，此光開悟諸菩薩，能令三界所有聲，聞者皆是如來音，

以大音聲稱讚佛，及施鈴鐸諸音樂，普使世間聞佛音，是故此光名妙音。

放大光明名甘露，此光開悟諸眾生，令捨一切放逸行，具足脩習諸功德，

謂有為法非安隱，無量苦惱悉充遍，常樂稱揚寂滅樂，是故此光名甘露。

放大光明名最勝，此光開悟諸眾生，令於佛所普聽聞，戒定智惠增上法，

常樂稱讚大牟尼，勝戒勝定及勝惠，如是為求無上道，是故此光名最勝。

放大光明名寶嚴，此光能覺諸群生，令得寶藏無窮盡，以此供養諸如來，

以諸種種上妙寶，奉施於佛及佛塔，亦以惠施諸貧乏，是故得成此光明。

放大光明名香嚴，此光能覺諸眾生，令其聞者悅可意，決定當成佛功德，

人天妙香以塗飾，供養一切最勝主，亦以造塔及佛像，是故得成此光明。

放大光名妙莊嚴，寶幢幡蓋無央數，焚香散華奏眾樂，城邑內外皆充滿，

由以微妙伎樂音，眾香妙華幢蓋等，種種莊嚴供養佛，是故得成此光明。

放大光明名嚴淨，令地平坦猶如掌，莊嚴佛塔及其處，是故得成此光明，

放大光明名大雲，而能密布雨香水，由以香水灑佛塔，是故得成此光明。

放大光明名嚴具，令裸形者得上服，嚴身妙物而為施，是故得成此光明，

放大光明名上味，能令飢者獲美食，以眾珍饌而為施，是故得成此光明。

放大光明名勝財，令貧乏者獲寶藏，以無盡物施三寶，是故得成此光明，

放大光明名淨眼，能令盲者見眾色，以燈施佛及佛塔，是故得成此光明。

放大光明名淨耳，能令聾者悉善聽，作樂施佛及佛塔，是故得成此光明。

放大光明名淨鼻，昔未聞香皆得聞，以香施佛及佛塔，是故得成此光明。

放大光明名淨舌，能除麁惡不善語，由以美音稱讚佛，是故得成此光明。

放大光明名淨身，令根缺者皆具足，以身禮佛及佛塔，是故得成此光明。

放大光明名淨意，令失心者得正念，由脩三昧自在力，是故得成此光明。

放大光明名淨色，難思妙相咸令覩，妙華供佛及佛塔，是故得成此光明。

放大光明名淨聲，觀聲緣起如谷響，了知聲性本來空，是故得成此光明。

放大光明名淨香，令諸臭穢悉香潔，香水浴佛及佛塔，是故得成此光明。

放大光明名淨味，能除一切味中毒，常供佛僧及父母，是故得成此光明。

放大光明名淨觸，能令硬觸皆柔軟，戈鋋劍戟從空雨，皆令變作妙花鬘，

以昔曾於道路中，塗香散花布衣服，迎奉如來蹈其上，是故得成此光明。

放大光明名淨法，能令身諸毛孔中，悉演難思妙法門，聽者咸欣蒙解脫，

自性無生從緣起，法性常住等虛空，了知佛身即法身，是故得成此光明。

如是等比光明門，如微塵數無有量，悉從大仙毛孔出，所作事業各差別，

如一毛孔所放光，由若虛空微塵數，一切毛孔悉亦然，此是大仙三昧力。

如彼所脩諸功德，隨其宿緣同梵行，今放光明故如是，此是大仙智自在。

往昔同脩勝福業，能生愛樂皆隨喜，於今所作亦復然，是故得成此光明。

若有自脩眾福業，數數供養於諸佛，復於佛德常勤求，由此光明所開覺。

譬如生盲不見日，非謂無日出世間，諸有目者悉了知，各隨所務而脩作。

大士光明亦如是，有智惠者皆悉見，凡夫邪信劣解人，於此光明莫能覩。

摩尼宮殿及輦輿，妙寶靈香以塗瑩，具有勝福咸自然，非無德者能安處。

大士光明亦如是，有深智者咸蒙照，邪信劣解凡愚入，無有能得斯光矚。

若有聞此光差別，能生清淨深信解，永斷一切諸疑網，速成無上功德幢。

復現最上三摩地，眷屬莊嚴皆自在，十方一切國土中，佛子眾會皆圍繞。

有妙蓮華光莊嚴，量等三千大千界，其身端坐悉充滿，現此三昧神通力。

復有十剎微塵數，妙寶蓮華所嚴飾，諸佛子等住其中，是此三昧威神力。

宿世成就善因緣，具足脩行佛功德，如是眾會所圍繞，悉共合掌觀無厭。

童子身中入三昧，於盛年身從定起，盛年身中入三昧，於老年身從定起，

老年身中入三昧，近事女身從定起，近事女身入三昧，近事男身從定起，

近事男身入三昧，比丘尼身從定起，比丘尼身入三昧，於比丘身從定起，

比丘身中入三昧，學無學身從定起，學無學身入三昧，於緣覺身從定起，

緣覺身中入三昧，現如來身從定起，如來身中入三昧，於諸天身從定起，

諸天身中入三昧，於大龍身從定起，大龍身中入三昧，於夜叉身從定起，

夜叉身中入三昧，於部多身從定起，部多身中入三昧，一毛孔中從定起，

一毛孔中入三昧，一切毛孔從定起，一切毛孔入三昧，一毛端頭從定起，

一毛端頭入三昧，一切髮端從定起，一切髮端入三昧，一微塵中從定起，

一微塵中入三昧，於一切塵從定起，一切塵中入三昧，於金剛際從定起，

金剛際中入三昧，於摩尼寶從定起，若摩尼寶入三昧，佛光明中從定起，

若佛光中入三昧，於水大中從定起，若水大中入三昧，於火大中從定起，

若火大中入三昧，於風大中從定起，若風大中入三昧，於地大中從定起，

若地大中入三昧，於天宮殿從定起，若天宮殿入三昧，於空起定心不亂，

是名不思議解脫，自在功德三摩地。十方所有諸如來，於無量劫說不盡，

一切如來共宣說，眾生業報龍變化。諸佛自在大神通，及入定力不思議，

聲聞心住八解脫，能以一身現多身，復以多身為一身，於虛空中入火定，

彼不具足大慈悲，不為眾生求佛道，尚能現此難思議，何況廣大饒益者。

譬如日月遊虛空，其光普遍十方處，泉池陂澤器中水，眾寶河海靡不現。

菩薩色像亦復然，十方普現不思議，此皆三昧自在力，唯有如來能現證。

海中有神名善音，其音普順海眾生，所有語言皆辯了，令彼一切悉歡悅。

彼神具有貪恚癡，猶能善解諸言說，況復總持自在力，而不能令眾歡喜？

譬如幻師善幻法，能現無邊巧事業，須臾示作日月歲，城邑豐饒大安樂，

幻師具有貪恚癡，猶能幻力悅世間，況復解脫諸禪定，而不能令眾歡喜？

羅睺阿脩羅變現，蹈金剛際海中立，海水雖深沒半身，首與須彌正齊等，

彼有貪欲瞋恚癡，尚能現此大神變，況復降魔照世燈，而無自在威神力？

天與脩羅鬪戰時，帝釋神力得自在，隨其軍眾之數量，現身與等彼無敵，

諸阿脩羅作是念，釋提桓因來向我，必取我身五種縛，由是彼眾悉憂怖。

帝釋現身有千眼，手執金剛出火焰，被甲持杖具威嚴，脩羅遙見咸退伏。

彼由微小福力故，猶能摧破大怨敵，何況救度一切者，豈於功德不自在？

如風興雲降大雨，亦能息滅諸雲氣，亦能成熟諸苗稼，亦能安樂諸群生。

彼不能學波羅蜜，亦不學佛諸功德，猶成不可思議事，何況具足諸願者？

[參考] 大方廣總持寶光明經卷第四

放大光明嚴飾華， 種種微妙華雲海，如是妙華普周遍， 廣大供養作佛事。

放大光明嚴飾香， 種種微妙香雲海，如是妙香普周遍， 廣大供養作佛事。

放大光明塗香獻， 種種塗香妙雲海，如是塗香普周遍， 廣大供養作佛事。

放大光明鬘嚴飾， 種種微妙鬘雲海，如是妙鬘普周遍， 廣大供養作佛事。

放大光明粖香嚴， 種種粖香妙雲海，如是妙香普周遍， 廣大供養作佛事。

放大光明嚴飾衣， 種種微妙衣雲海，如是妙衣普周遍， 廣大供養作佛事。

放大光明嚴飾蓋， 種種微妙蓋雲海，如是妙蓋普周遍， 廣大供養作佛事。

放大光明寶嚴飾， 種種微妙寶雲海，如是妙寶普周遍， 廣大供養作佛事。

放大光明蓮華嚴， 種種蓮花妙雲海，如是妙花普周遍， 廣大供養作佛事。

放大光明瓔珞嚴， 種種瓔珞妙雲海，如是瓔珞普周遍， 廣大供養作佛事。

放大光明幢莊嚴， 彼幢青黃具赤白，無數妙寶眾莊嚴， 眾幢嚴飾彼佛剎。

種種嚴飾摩尼網， 懸繒幡蓋妙花鬘，垂珠瓔珞演佛音， 持蓋常在如來上。

假使供養一如來， 手自供給不可數，如是盡諸一切佛， 此仙變化三摩地。

攝諸世間神通智， 是為最上三摩地，善行一切眾方便， 如是化導諸群生。

或有供養諸如來， 種種行施不思議，尸羅清淨頭陀行， 無盡忍辱非動搖。

或有勇猛勤精進， 寂然禪定善修習，智慧了達諸義趣， 能行一切善方便。

或行慈悲喜捨願， 同事愛語利他力，以智積集眾福業， 解脫四諦十二緣。

或有根力覺道行， 聲聞乘中得解脫，觀緣清淨緣覺乘， 神通變化最上乘。

或見無常諸苦惱， 非命非身卒暴眾，非橫煩惱障所纏， 三摩地力能蠲除。

於諸世間行精進， 演暢妙法化群生，普願一切皆解脫， 誘諸眾生隨世間。

彼諸形類莫能測， 神通密演三摩地，嚴持欲樂妙變化， 隨意引導諸世間，悉令歡喜獲安樂， 思念眾生無暫捨。

若逢饑饉眾難中， 種種安樂世所有，一切愛樂悉從心， 為諸世間廣施設。

常以珍味之飲食， 種種麗服及庫藏，王物我所愛樂捨， 一切世間隨意施。

殊特妙好相嚴身， 巍巍上行無傾動，塗香花鬘悅眾心， 現是色相化群有。

見者愛樂生歡喜， 上妙智慧種種色，見諸最上微妙色， 隨意化導於世間。

迦陵頻伽出妙音， 白鵠計羅俱拏聲，緊那羅鼓出梵音， 恒演如來解脫法。

八萬四千如來藏， 一切勝義盡能行，45差別萬法妙能宣， 隨意化導諸眾生。

眾生苦惱悉同行， 非惡非善亦復爾，造作一切諸行業， 隨意化導諸眾生。

若逢災難苦惱中， 見彼如是難堪忍，代諸眾生受眾苦， 安樂一切諸世間。

若法或有或不至， 無智無福無解脫，與王於彼同敷暢， 拔濟眾生超彼岸。

能離貪愛眾結縛， 名為世間解脫主，一切欲樂盡能超， 出離解脫光明照。

彼放光明十種行， 能行調御眾方便，一切仙行悉了知， 觀見世間隨所作。

眾生等同無量壽， 坦然安隱而快樂，生老病苦不能侵， 決定自見無常趣。

如有眾生樂燈明， 世間癡暗然大炬，老病死苦恒熾然， 世間引導諸眾生。

十力精進四無畏， 如來十八不共法，我意思惟廣大功， 於諸世間作佛事。

譬如世間諸幻術， 能現種種眾色相，見諸如來化亦然， 如是神變導諸有。

彼以種種方便行， 善言誘喻諸眾生，譬如蓮華不著水， 隨意造作差別行。

華辭捷利眾語言， 妓舞戲玩相扠撲，瓔珞莊嚴舞旋轉， 如幻現相各不同。

或作村營商主尊， 長者賈客市中主，輔相大臣王給使， 醫方大辯眾論師。

或於曠野作大樹， 珍寶妙藥無盡藏，如意摩尼給所須， 失路迷人為導引。

盡知未來生世間， 眾生不知自作業，經營農務眾方便， 世間工巧種種行。

或現怨親無憎愛， 安樂一切諸眾生，洞明方論種種法， 彼仙開決光明道。

若行最上大仙行， 天上人間皆解脫，若諸出家苦行輩， 開彼最上一切智。

若諸外道出家眾， 常持不語憍答摩，裸形不動沙門相， 亦自依稟本師教。

或有常持捨身法， 或即執有執本無，長髮[髟/酉]髻童子相， 亦自依稟於本師。

或有事日五炙身， 狗戒牛戒鹿皮衣，巡訪三時行供養， 亦自依稟於本師。

或有常樂天中智， 無善無惡撥無因，尋求根果水為食， 執為上味難思法。

或有蹲坐紅色衣， 或有塗灰或臥草，持捧題名搭肩行， 亦自依稟於本師。

乃至一一諸外道， 皆悉令彼離結縛，彼行利智惡苦行， 如是外道皆接引。

世間同類皆教化， 邪見棲託本靈跡，於彼方便演妙法， 說此正法令他作。

或演大乘真言行， 正法祕要妙言辭，或於正直演實言， 其中或演天妙句;

或以文字得解脫， 法集妙義金剛句;智慧破壞外論句， 論說種種解脫言。

或於人中演神呪， 宣揚一切妙章句，其中或有天語言， 龍王語言藥叉句;

或於羅剎步多言， 藥叉畢舍乾達嚩，緊那羅女誐嚕拏， 演斯妙法解脫義。

彼以智慧如法說， 若佛若法如是盡，智道不可思議法， 說此三摩地變化。

解了世間三摩地， 行於一切諸世間，或放光明難思議， 光明引接諸眾生。

或放光明名妙觀， 乃至眾生因光信，彼得不空妙觀察， 無上智及無上因。

得見諸佛并聞法， 及見僧徒諸功德，見塔讚佛甚希有， 及見清淨光明照。

或放光明名普照， 遍照一切諸世間，一一微塵彼盡知， 為欲安樂世間說。

彼光普照諸眾生， 常持燈明供養佛，持燈供養諸佛已， 世間所有眾燈明。

或以酥燈及油燈， 松脂草竹及葦燈，眾香美味珍寶燈， 盡持光明施諸佛。

又放光明名遍照， 悉能觀察諸眾生，貪愛輪迴生死海， 為欲拔濟諸群生。

光照輪迴貪愛海， 悉令利樂諸有情，皆得遠離於四魔， 苦惱逼迫令安樂。

作諸橋梁無有數， 或於河路作船筏，叱呵假偽讚息災， 彼放光明皆盡照。

光明警悟渴乏者， 彼能覺悟諸眾生，遠離貪欲獲善利， 得為說法之導師。

若離欲貪獲善利， 說法化導亦復爾，得佛降霔甘露水， 濟拔世間飢渴者。

或作池河及井潭， 穿鑿造作為菩提，呵毀愛欲稱讚定， 呵責貪愛彼悉除。

憐愍眾生放光明， 彼光遍警諸群有，樂他變化住菩提， 念念生心我當得。

莊嚴相好蓮華座， 大悲憐愍諸眾生，恒時演說佛功德， 放光令彼生忻慶。

又放光明名適意， 是光能覺諸有情，於佛於法生愛敬， 及樂恒時事眾僧。

既得佛法生忻慶， 及以給侍於眾僧，即禮如來聖功德， 是故得佛無上行。

遇諸如來并妙法， 得最無上忍辱行，覺此眾多諸有情， 念佛念法聖功德。

一一功德心覺悟， 彼放光明令趣求，又放光明集福德， 此光能覺諸有情。

捨施無數種種行， 勸請無上大菩提，所求如意皆滿足， 如是種種物能施。

一切隨意施設已， 積集福德放光明，如是智者放光明， 彼光照察諸眾生。

一法口宣無有盡， 剎那宣暢能觀察，法慧攝諸眾生義， 智智悉能盡了知。

妙法勝義已宣揚， 即智放彼大光明，若以智燈放光明， 彼光照察諸眾生。

眾生不空無生滅， 諸法自性即無性，如幻如霧水月等， 如夢亦如鏡中像。

法無主宰依於空， 善說出生智慧燈，法力變化放光明， 彼光警悟諸眾生。

無盡總持誰易得， 持諸如來妙法藏，總持妙法修習已， 大仙之法常護持。

宣暢是法為世間， 是為法化放光明，或以好捨放光明， 彼光能覺諸眾生。

無常不久知快樂， 如是捨離彼皆得，若諸眾生我難伏， 了知自性如浮雲，知已好慧善安和， 是為好施放光明。

又放光明名懺悔， 照察毀禁諸眾生，戒法清淨懺悔已， 心生遠望當得佛。

若諸眾生因持戒， 現業毀禁獲清淨，彼同發此菩提心， 放此光明彼盡懺。

忍辱放光眾嚴飾， 彼光照察諸眾生，瞋心極惡意難調， 先以忍辱彼即除。

自業難行忍辱行， 於心不動菩提道，恒時稱讚忍辱行， 是為忍辱眾嚴飾。

又放光明光熠燿， 照察懈怠諸眾生，三寶上妙諸方便， 相續長時而供養。

三寶種種諸方便， 相續方便供養已，即能遠離於四魔， 疾得無上大菩提。

化諸眾生行精進， 如是供養三寶已，恒持妙法無盡時， 熠燿光明彼即得。

又放光明作忍辱， 普周覺察諸眾生，菩提遠離貪瞋癡， 得心恒時無間斷。

所有業行悉皆除， 遠離一切諸不善，稱揚息災讚禪定， 忍辱清淨放光明。

智慧嚴飾放光明， 能覺癡暗諸眾生，若說正法得解脫， 遍能證入諸智根。

若聞正法得解脫， 遍能往詣根源已，即得日燈三摩地， 得佛智慧妙光明。

王之所有我能施， 為求妙法住菩提，即得常時演是法， 智慧光明莊嚴得。

若佛放此大光明， 彼光照察諸眾生，無數難思千如來， 現座妙好蓮花上。

大覺如來解脫我， 無邊變化演佛音，作諸如來照察力， 即得放此佛光明。

又放光明施無畏， 部多恐怖諸眾生，救諸患難羈鎖縛， 如是恐怖災難者，

令諸眾生得安隱， 悉能遠離於殺生，救諸業道患難者， 得大無畏放光明。

又放光明名安樂， 安諸得病纏綿者，一切疾疫盡療治， 安樂禪定三摩地。

種種醫藥花果實， 塗香末香珍寶味，香水乳蜜及酥油， 飲食供養皆充足。

見諸如來放光明， 照察眾生命終時，教令念佛即見佛， 命終決定生佛剎。

臨命終時若念佛， 見於佛像生愛敬，佛為往彼而救度， 得見諸佛為說法。

又放光明名法光， 此光能覺諸眾生，聞法書寫讀誦持， 常得愛樂於諸法。

開敷妙法甚難值， 勤求妙法圓滿意，以諸方便獲斯法， 是故說法光明得。

又放光明名語言， 佛子覺悟彼眾生，本願聲振三千界， 聞諸如來眾言音。

高聲稱讚於大仙， 大聲響亮鐘鈴施，為諸世間佛語言， 是故得此語言光。

又放光明施甘露， 彼光能覺諸眾生，了知眾生起心時， 一切功德相應行。

無數苦惱災難中， 恒說虛假無安隱，若常止息災難除， 說施甘露悉皆得。

又放光明名最勝， 此光能覺諸眾生，勝戒三摩地亦然， 聞佛最勝大智慧。

無等淨戒三摩地， 智慧第一大能仁，稱揚讚歎施菩提， 彼當得此勝光明。

為施無盡妙珍寶， 此寶供養於大仙，施寶供佛及佛塔， 眾生求寶而不獲，施諸珍寶得為佛， 是故放光如寶嚴。

又放光明往照耀， 是光覺悟諸眾生，適意塗香人不嗅， 彼行如來功德行。

天上人間所出香， 用為供養諸如來，眾多佛塔我盡塗， 是故放此塗香光。

又放光明種種嚴， 種種幢幡及傘蓋，作諸妓樂及眾香， 嚴持上妙雜花香，

如是種種供養佛， 花香燒香及粖香，幢幡妙蓋垂寶帳， 能出種種妙莊嚴。

又放光明發淨心， 手持眾寶而住立，清淨大仙佛塔處， 得此清淨妙光明。

又放廣大光明雲， 復雨種種妙塗香，塗香水洒塔界地， 是故得此光明雲。

又放光明種種嚴， 裸者得衣而莊飾，種種瓔珞種種衣， 是故出生莊嚴施。

又放光明名眾味， 施諸上味飢渴者，種種上味之飲食， 施已獲得大光明。

又放光明名勝義， 庫藏珍寶施貧窮，及施三寶無有盡， 是故檀行勝義成。

又放光明眼清淨， 盲者得視眾色相，以燈供佛及佛塔， 獲得放光清淨眼。

又放光明耳清淨， 聾者各得聞眾聲，施佛音樂及佛塔， 獲得清淨光明耳。

又放光明清淨鼻， 鼻根不具聞妙香，施妙塗香佛及塔， 獲得清淨光明鼻。

又放光明清淨舌， 得佛柔軟慈意語，遠離麁獷雜穢言， 獲得光明舌相好。

又放光明身清淨， 身根不具復圓滿，捨身量等佛及塔， 是故得此清淨身。

又放光明意清淨， 一切妙意彼皆得，因心意作三摩地， 得此清淨意光明。

又放光明色清淨， 思見仁王眾色相，種種妙色靡不周， 得獲莊嚴光明塔。

又放光明聲清淨， 非聲空聲悉盡知，生信由如於谷嚮， 放此清淨聲光明。

又放清淨香光明， 一切臭氣為妙香，妙香水灑佛塔廟， 放光住此菩提樹。

又放清淨味光明， 有毒無毒變上味，供佛聲聞及父母， 施諸上味得光明。

又放光明觸清淨， 澁滑軟觸悉安樂，劍戟箭槍如雲雨， 變為柔軟妙花鬘，

無數軟衣觸獲安， 渡生往詣於佛所，妙花塗香清淨衣， 得施鬘蓋放光明。

又放清淨法光明， 一切毛端難思法，為諸世間而出現， 得佛演說一切法。

信法自性本不生， 法身報身亦復爾，法常寂住等虛空， 是故得獲清淨法。

光明現前應是作， 於大仙面一毛端，出生殑伽沙等光， 一切各各隨業因。

亦如現前一毛塵， 出現殑伽微塵等，如是一切毛皆盡， 此三摩地大仙現。

若放光明如本行， 是光所作過去同，彼若不現此光明， 云何神變等大仙。

彼得福德既同因， 隨喜勸請亦如是，若有得見悉獲安， 是光自他俱解了。

若作福業善安和， 相續不斷供養佛，如來功德應忻求， 覩此光明如是作。

由如盲人不覩日， 不分晝夜及世間，云何眼等能了色， 各各法義而得解。

調御放光亦如是， 分明示彼不自見，未離顛倒妄想言， 畢竟不得廓徹意。

乘寶宮殿眾嚴持， 種種資具妙香華，大眾無有能知者， 彼之疾病甚難袪，

調御光明亦如是， 此光自障不能知，虛誑妄語未能除， 畢竟不能心廣大，覩此光明能了別， 常得樂說而安樂。

彼身無疑妄想除， 離我即大功德幢，變化主伴而莊嚴， 依此無上三摩地。

無邊一切諸十方， 顯示佛子并主伴，種種三千微塵剎， 光明嚴飾蓮花座。

一切身同跏趺坐， 變化示此三摩地，自他十剎微塵等， 蓮花坐彼諸眷屬。

各各佛子眾圍遶， 安住遍入三摩地，彼以大仙化導力， 眾生從佛功德出。

互相圍遶大蓮華， 同時合掌而恭敬，52此法是大調御師， 若入寂靜三摩地。

得諸弟子眾圍遶， 由如眾星中朗月，如彼入於一方中， 顯示佛子并眷屬。

一切方中此皆盡， 變化示此三摩地，彼方覆閉悉蠲除， 最上三摩地行入。

或有從於三昧起， 自身顯示於十方，或有東方三昧中， 西方不起能搖動;

或有西方三昧中， 東方現起大人相，悉能入此十方中， 異方復現諸三昧。

廣能現此功德智， 大仙神變三摩地，若盡異方一切剎， 無數如來皆往詣。

一一足下而致敬， 現住安樂三摩地，或以三昧視眾生， 西方盡剎而湛然。

一切如來悉現前， 現作無數諸供養，如是西方盡見已， 復往阿僧祇佛剎，於彼足下而致敬， 得住安樂三摩地。

彼以等持而正見， 盡於東方諸剎土，一切如來悉現前， 又覩無數諸供養。

入此十方佛剎已， 一一方盡無動搖，於中現起諸三昧， 種種供養世間燈。

彼於眼塵三昧中， 能現大色諸境界，見此不可思議色， 天上人間悉愕然。

既覩色塵三昧已， 作是思惟眼塵境，眼之自性非生滅， 是故開闡無相空。

或有耳塵三昧中， 能現大聲諸境界，入於一切語言音， 天上人間悉愕然。

既覩聲塵三昧已， 審諦思惟耳塵境，耳之自性非生滅， 是故開闡無相空。

或有鼻塵三昧中， 能現大香諸境界，如是妙香悉遍入， 天上人間悉愕然。

既覩香塵三昧已， 復諦思惟鼻塵境，鼻之自性非生滅， 是故開闡無相空。

或有舌塵三昧中， 能現大舌塵境界，如是上味普周遍， 天上人間悉愕然。

既得上味三昧已， 審諦思惟舌塵境，舌之自性非生滅， 是故開闡無相空。

或有身塵三昧中， 能現大觸塵境界，世間觸塵普遍入， 天上人間悉愕然。

既覩觸塵三昧已， 身塵遍起諦思惟，身之自性非生滅， 是故開闡無相空。

或有心塵三昧中， 能現大法塵境界，既覩法塵三昧已， 復諦思惟心塵境，心之自性非生滅， 是故開闡無相空。

彼以三昧嬰孩身， 出現盛年壯色住，彼現盛年三昧已， 復住衰老朽痼身，住此衰老身三昧， 復發心作優婆塞。

住此優婆塞三昧， 改質現作比丘身，住此比丘身三昧， 即得多聞比丘身。

住此多聞身三昧， 即得有學無學身，既住如是身三昧， 即得住於如來身。

住是如來身三昧， 得佛最上妙色身，住此最上身三昧， 化身現作天人形。

從此天形身三昧， 出生眾多大龍身，從此大龍身三昧， 出生諸大藥叉身。

從此藥叉身三昧， 出生一切步多身，從此步多身三昧， 現前出生一毛端。

從此一毛端三昧， 出生一切眾毛端，從此一切毛端中， 出生一髮毛端塵。

從此一髮塵三昧， 出現一切髮塵境，一一髮塵三昧中， 復能出現微塵數。

若見一塵三昧已， 出生一切微塵盡，若見一一塵三昧， 出生大海金剛際。

從此金剛際三昧， 出生摩尼樹花果，從此摩尼樹三昧， 出現如來大光明。

從此如來光三昧， 出現一切江海水，從此江海三昧中， 復現大火塵境界。

從此火塵三昧中， 出生風塵之思念，從此風塵之三昧， 出生大地塵境界。

從此地塵三昧中， 出生一切天宮殿，於此宮殿三昧中， 思念等彼虛空界。

三昧解脫不思議， 悉得無邊諸功德，復能照耀無邊劫， 一切如來盡難量。

一切如來同說此， 世間業果難思議，龍化雲水佛入定， 定中變化不思議。

見彼出生說少分， 於中彼眾悉驚怪，法師方便智令知， 所說敏速能解了，

即得住於八解脫。 聲聞得一即為多，或是得多由如一， 觀彼虛空光熾焰。

炎赫熾盛俱洞然。 周匝俱為熾火城，火城下徹於水輪， 於輪坐臥而安住，

剎那身變不思議。 彼眾無有大悲心，菩提行遠棄世間， 身雖變化不思議，

不能利他為世間。 譬如日月遊虛空，悉能照見十方界， 陂湖池沼及淵泉，方圓大小寶海河， 悉現不思議色相。

如日照見於十方， 如智解脫諸三昧，若見如來佛亦然。 澄湛池邊四兵眾，

各各於中而現形， 利劍弓刀箭甲冑，兜鍪覆膊絛鐵札， 亦如眾色而莊嚴。

見彼如來光明網， 不分憎愛離疑惑，解脫功德三摩地。 天中海內說彼名，

乃至眾生出生海， 聞彼所說盡能知，自身語言皆歡喜。 愛樂貪恚雜語言，

一切隨類能了知， 得妙總持法之力，人間天上過有無。 名為覩嚕婆惹娑，婆羅門女稱讚彼， 志願無有愛恚心。

為無嫉妬得超身， 雖有辯才愛恚存，不能成就大檀行。 名稱遠聞於世間，

無人不喜智功德， 譬如明智作幻術，能現種種無邊色， 或於晝夜月一念。

百年由如於風燭， 云何幻化有愛恚，世間變化如幻夢， 定知遠離於解脫。

如智善修人皆喜， 天與修羅共鬪戰，天得修羅自退散， 以蓋覆上乘車輦，

兵甲自退而散走， 修羅於彼生愛恚，自說身變不思議， 富貴勇猛無能敵。

現身變化能如是， 能持大龍及金剛，帝釋眷屬乘大象， 此象頭現三十三，

一一復現於六牙， 一一牙上現七池，池中現水皆盈滿， 一一池現七蓮花，

蓮花種種而莊嚴， 一一華中復現七，天女一切悉能知， 能解歌舞眾妓樂。

帝釋天眾同娛樂， 知彼自身復龍形，得同一切而變化， 種種造作等莊嚴。

或時現龍為最上， 彼現有愛有恚癡，隨自福業現神變， 智力方便相應行。

非三摩地不能作， 由如羅睺身變現，變為金剛縛足下， 現身海中水至臍，頭與妙高而同等， 彼有愛恚貪瞋癡。

羅睺神變力如是， 魔王破壞世間燈，若現神變無有邊， 帝釋化現不思議。

天與修羅共戰時， 制伏修羅不能變，彼現自身於帝釋， 能知修羅勇猛力。

同時自往帝釋前， 各各執持於金剛，修羅執持而戰慄， 變現千眼能怖畏。

光明熾盛執金剛， 身披甲冑有大力，修羅既覩而退走， 彼以薄福力不任。

帝釋為天現神變， 一切世間盡能救，說此神變福無盡， 空中天鼓勸諸天。

說於彼眾業果報， 知天耽著於欲樂，天鼓出聲而救度， 觀身無常不久停。

此等自性不能了， 如幻如雲翳星月，萬物自性如夢覺。 一切煩惱怨家因，

除得甘露離無常， 其中若有樂耽著，無常迅速如摩竭。 一切眷屬悉遭苦，

聖者增長於一切， 樂著欲樂如盲人，若有聞法免無常。 鼓為帝釋常誡勸，

及諸天眾說妙法， 恒時演暢妙語言，無邊煩惱能廣說。 彼能現此無色相，

天鼓出於大音聲， 隨諸天意現眾色，廣為無作諸眾生。 天與修羅相持時，

以天福力勝於彼， 天鼓空中勸天人，出眾音聲悉同彼。 天鼓勸令生忻喜，

得生遠離兵怖畏， 修羅王眾自退散，剎那恐懼盡消除。 鼓施甘露經劫數，

救度一切諸世間， 彼離煩惱魔王眾，不受煩惱說安樂。 帝釋天女九十二，

化身令他悉歡喜， 一一幻身與彼同，一切天女各同示， 諸女同時貪慾樂，若住自性妙法中， 而為開示演妙法。

帝釋神變一剎那， 帝釋有愛有恚癡，唯自娛樂諸眷屬， 無人於世恒方便。

世間變化離愛欲， 魔王鬪諍住世間，攝伏一切眾生類， 煩惱業力索普縛，

愚迷眾生不能脫， 彼等有愛有恚癡，一切世間魔王攝， 住於十種業道中。

一切世間自破壞， 梵王宮殿三千主，乃至梵王三千宮， 普現其身於中住。

梵天王出妙音聲， 梵王於彼世間中，定知梵王能變化， 彼經劫數如剎那。

不能一念生悲智， 過於三災壞劫已，不思議心諸世間， 眾生業報心生風。

風能成就器世間， 四海眾山天宮殿，廣大種子光明寶， 風能生雲而降雨。

雨止風卷雲自收， 風能成熟世所有，安樂眾多諸世間， 彼不學於波羅蜜，亦復不學佛功德， 能現世間不思議。

雖能如是人莫覩， 乃至飛禽走獸聲，女聲童男童女聲， 雲雷震吼海潮聲，眾生各各悉聞知， 各各聞於自性聲。

[XIX. (puṇyavṛddhi)]

navadaśaḥ paricchedaḥ ||

1.anyo 'pi puṇyavṛddhaye hetuḥ kāryaḥ | yo 'yaṃ sarvāvasthāsu satvārthaḥ ||

yathā kathitaṃ cāryaratnameghe | sa tathāgatacaitye vā tathāgatavigrahe vā puṣpaṃ vā dhūpaṃ vā gandhaṃ vā dadat sarvasatvānāṃ dauḥśīlyadaurgandhyamalāpanayanāya tathāgataśīlapratilambhāya ca pariṇāmayati | sa sanmārjanopalepanaṃ kurvan sarvasatvānām aprāsādikeryāpathavigamāya | prāsādikeryāpathasaṃpade ca pariṇāmayati | sa puṣpacchatram āropayan sarvasatvānāṃ sarvakleśaparidāhavigamāya pariṇāmayati | sa vihāraṃ praviśann evaṃ cittam utpādayati | sarvasatvān nirvāṇapuraṃ praveśayeyaṃ | sa niṣkramann evaṃ cittam utpādayati | sarvasatvān saṃsāracārakān niṣkrāmayeyaṃ | sa labhanadvāram udghāṭayann evaṃ cittam utpādayati | sarvasatvānāṃ lokottareṇa jñānena nirvāṇasugatidvāram udghāṭayeyaṃ | sa pithad evaṃ cittam utpādayati | sarvasatvānāṃ sarvāpāyadvārāṇi pidadhyāṃ | sa niṣīdann evaṃ cittam utpādayati | sarvasatvān bodhimaṇḍe niṣādayeyaṃ | sa dakṣiṇena pārśvena śayyāṃ kalpayann evaṃ cittam utpādayati | sarvasatvān eva parinirvāpayeyaṃ | sa tato vyuttiṣṭhann evaṃ cittam utpādayati | sarvasatvān vyutthāpayeyaṃ sarvakleśaparyutthānebhyaḥ | sa śarīragatyā gacchann evaṃ cittam utpādayati | sarvasatvā mahāpuruṣagatyā gacchantu | sa tatropaviṣṭae evaṃ cittam utpādayati | sarvasatvā niḥśalyakriyā yad uta rāgadveṣamohebhyaḥ | sa śaucaṃ kurvann evaṃ cittam utpādayati | sarvasatvānāṃ kleśamalāt prakṣālayeyaṃ |sa hastau prakṣālayann evaṃ cittam utpādayati | sarvasatvānāṃ sarvakleśavāsanām apanayeyaṃ |sa pādau prakṣālayann evaṃ cittam utpādayati sarvasatvānām annekaprakārāṇi kleśarajāṃsy apanayeyaṃ |mukhaṃ prakṣālayann evaṃ cittam utpādayati | sarvasatvānāṃ sarvadharmamukhāni pariśodhayeyaṃ | sa dantakāṣṭhaṃ bhakṣayann evaṃ cittam utpādayati | sarvasatvānāṃ nānāvidhān kleśamalān apanayeyaṃ | sarvāṃ kāyāvasthāṃ sarvasatvahitasukhāya pariṇāmayati | tathāgatacaityaṃ vandamāna evaṃ cittam utpādayati | sarvasatvā vandanīyā bhavantu sadevakasya lokasyeti ||

[英譯] [348] Another cause of the increase of merit is to be practised : that is the weal of all at all times. As it is said in the holy Ratnamegha : "He giving at a Tathagata's shrine or Tathagata's image a flower or incense or perfume, applies this so as to annul the wickedness of unsavouriness or dirt of all beings, and to get the Tathagata's quality. By accomplishing the act of cleansing and anointing he dispels ungracious ways of deportment, and causes the acquiring of gracious ways of deportment for all beings. By uplifting a flowery shelter, he accomplishes for all beings the dispelling of all passion and sorrow. As he enters the monastery he conceives this thought : May I make all beings enter the city of Nirvana. As he goes forth, he conceives this thought : May I make all beings go forth from the road of transmigration. When he opens the door of the house he conceives this thought : May I open to all beings the door of the good way to Nirvana by transcendental knowledge. When he closes it, he conceives this thought : May I close all the doors of sin for all beings. When he sits down he conceives this thought : May I make all beings sit in the seat of wisdom. As he lies on the right side he conceives this thought : May I bring all beings to Nirvana. As he arises thence he conceives this thought : May I make all beings to arise from going about to sin. As he goes to attend to his bodily needs he conceives this thought : May all beings go as the Great Being goes. As he sits there he conceives this thought : May all beings find as easy a purging of all lust and wickedness and delusion. As he makes all clean he conceives this thought : May 1 purify all beings from the dirt of sin. As he cleanses his hands he conceives this thought : May I take from all beings [349] the desire for all sins. As he cleanses his feet he conceives this thought : May I take away from all beings the dirt of sin in its many kinds. As he cleanses his face he conceives this thought : May I make clean for all beings all the ways of access to righteousness. As he rubs his teeth he conceives this thought : May I take away from all beings the various kinds of sin's defilements. He uses every position of the body for the good and blessing of all beings. As he greets the Tathagata's shrine he conceives this thought : Be all beings greeted in heaven and in earth."

[法護譯] 論曰：菩薩諸有所作，皆為利樂諸眾生故。自餘別明增長福因，如《寶雲經》偈云：

若諸菩薩，嚴持香花，奉獻如來，及佛塔廟，

以此回向，願諸眾生，離破戒垢，得佛戒香。

若諸菩薩，以淨香水，掃灑塗地，以此回向，

願諸眾生，離惡威儀，脩善法式，整肅圓滿。

若諸菩薩，嚴持花蓋，而以奉獻，以此回向，願諸眾生，離煩惱熱。

若入伽藍，發如是心，令諸眾生，入涅盤城，

出伽藍時，發如是心，願令眾生，越生死獄。

若開戶牖，發如是心，願令眾生，開聖智門。

若閉戶牖，發如是心，願令眾生，閉惡趣門。

若安坐時，發如是心，願令眾生，坐菩提場。

右脇臥時，發如是心，願令眾生，安住涅盤。

從臥起時，發如是心，願令眾生，離纏蓋障。

若往便利，發如是心，願令眾生，趣大覺路。

正便利時，發如是心，願令眾生，拔三毒箭。

若洗淨時，發如是心，願令眾生，洗煩惱垢。

若洗手時，發如是心，願令眾生，離穢濁業。

若洗足時，發如是心，願令眾生，離障塵坌。

嚼齒木時，發如是心，願令眾生，捨諸垢染。

又彼菩薩，若身所作，一切善業，持以回向，利益安樂，一切眾生。

若禮如來，及佛塔廟，發如是心，願令眾生，常得人天，之所禮敬。

[參考] 寶雲經卷第二

云何名菩薩善解方便迴向一切所有，若華、若果、若香、若香樹、若寶、若寶樹、若疊、若疊樹、一切空澤曠野，無主、非我所諸物，盡皆晝三時、夜三時迴心施佛，以是善根迴向阿耨多羅三藐三菩提。於修多羅經中讚歎供養三寶之處深生隨喜，十方世界一切菩薩及諸眾生若起一念善根，身心隨喜悉皆迴向。

香華供養諸佛形像、塔廟，以是善根願令一切眾生悉除破戒、非法臭穢，當使一切眾生皆得諸佛戒香之身。

若有掃塔塗地，願使一切眾生悉得端正莊嚴之具。

若以華蓋供養佛塔，願一切眾生除煩惱熱。

若入僧坊、塔寺，願一切眾生入涅槃城。

若出塔寺，願一切眾生永離生死。

若開門時，願一切眾生開善趣門。

若閉門時，願一切眾生閉惡趣門。

若欲坐時，願一切眾生當坐道場。

若欲起時，願一切眾生於煩惱淤埿悉令超出。

若右脇臥時，願一切眾生得右脇涅槃。

若著衣時，願一切眾生著慚愧衣。

若捉鉢時，願一切眾生滿足佛法。

若欲食時，願一切眾生悉得法食。

若大小便利時，願一切眾生蠲除垢穢，無婬、怒、癡。

若洗手時，當願眾生悉離染穢。

若洗脚時，願一切眾生除煩惱垢。

若嚼楊枝時，願一切眾生種種垢穢皆悉得除。

若身行止及舉動時，願一切眾生悉得安樂。

若禮塔寺時，願一切眾生亦皆敬禮。是名菩薩善解方便迴向。

2.athavā yathāryaprajñāpāramitāyāṃ | punar aparaṃ śāriputra vyāḍakāntāramadhyagatena bodhisatvena mahāsatvena nottrasitavyaṃ na saṃtrasitavyam na saṃtrāsam āpattavyam | tat kasmād dhetoḥ | tathā hi tena sarvaṃ parityaktaṃ sarvasatvānām arthāya | tenaivaṃ cittam utpādayitavyam |sacen māṃ vyāḍā bhakṣayeyus tebhya eva tad dānaṃ dattaṃ bhavatu | mama ca dānapāramitāparipūrir bhaviṣyati | abhyāsannā ca bhaviṣyati | tathā ca kariṣyāmi yathā me 'nnuttarāṃ samyaksaṃbodhim abhisambuddhasya satas tatra buddhakṣetre tiryagyonigatāḥ satvāḥ sarveṇa sarvaṃ na bhaviṣyanti na prajñāsyante ||

corakāntāramadhyagatena śāriputra bodhisatvena mahāsatvena nottrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyaṃ |tat kasmād dhetoḥ | sarvasvaparityāgakuśalā hi te bodhisatvā mahāsatvā utsṛṣṭakāyenāpi ca bodhisatvena bhavitavyaṃ parityaktapariṣkāropakaraṇena ca | tenaivaṃ cittam utpādayitavyaṃ |te cen me satvāḥ pariṣkāropakaraṇāni haranti tebhya evaitad dānaṃ dattaṃ bhavatu | sacen māṃ kecij jīvitād vyaparopayeyuḥ tatra mayā na dveṣo na krodha utpādayitavyaḥ | teṣām api mayā na kāyena na vacasā na manasāparāddhavyaṃ | evaṃ ca me tasmin samaye dānapāramitā ca śīlapāramitā ca kṣāntipāramitā ca paripūriṃ gamiṣyati | annuttarā ca me samyaksaṃbodhir abhyāsannā bhaviṣyati | tathā ca kariṣyāmi tathā pratipatsye yathā me 'nnuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya satas tatra buddhakṣetre | ete cānye ca doṣāḥ sarveṇa sarvaṃ sarvathā sarvaṃ na bhaviṣyanti na prajñāsyante ||

pānīyakāntāramadhyagatena śāriputra bodhisatvena mahāsatvena nottrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyaṃ |tat kasmād dhetoḥ | asaṃtrastadharmāṇo hi bodhisatvā mahāsatvā bhavanti | evaṃ cānena cittam utpādayitavyaṃ | sarvasatvānāṃ mayā sarvatṛṣṇacchedāya śikṣitavyaṃ | na bodhisatvena mahāsatvena saṃtrāsam āpattavyaṃ |saced ahaṃ tṛṣṇayā kālaṃ kariṣyāmi | api tu khalu punaḥ satvānām antike mahākaruṇācittam utpādayiṣyāmi | aho vatālpapuṇyā amī satvā yad eteṣāṃ loke evaṃrūpāṇi pānīyakāntārāṇi prajñāyante | tathā punar ahaṃ kariṣyāmi tathā pratipatsye yathā me 'nnuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya satas tatra buddhakṣetre sarveṇa sarvaṃ sarvathā sarvaṃ pānīyakāntārāṇi na prajñāsyante | tathā ca sarvasatvān puṇyaiḥ saṃyojayiṣyāmi yathāṣṭāṅgopetapānīyalābhino bhaviṣyanti | tathā dṛḍhaṃ vīryam ārapsye sarvasatvānāṃ kṛtaśo yathā vīryapāramitā tasmin samaye paripūriṃ gamiṣyanti || punar aparaṃ śāriputra bubhukṣākāntāramadhyagatena bodhisatvena mahāsatvena nottrasitavyaṃ na saṃtrasitavyaṃ na saṃtrāsam āpattavyaṃ | evaṃ cānena saṃnāhaḥ saṃnaddhavyaḥ | tathā dṛḍhaṃ vīryam ārapsye tathā ca svaṃ buddhakṣetraṃ pariśodhayiṣyāmi yathā me 'nnuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya satas tatra buddhakṣetre sarveṇa sarvaṃ sarvathā sarvaṃ evaṃrūpāṇi bubhukṣākāntārāṇi na bhaviṣyanti na prajñāsyante | sukhitā eva te satvā bhaviṣyanti sukhasamaṅginaḥ | sarvasukhasamarpitās tathā ca kariṣyāmi yathā teṣāṃ satvānāṃ yo ya evābhiprāyo bhaviṣyati yad yad evākāṅkṣiṣyanti manasā tat tad eva prādurbhaviṣyati | tad yathāpi nāma devānāṃ trāyastriṃśānāṃ manasā sarvaṃ prādurbhavati manasā sarvam utpadyate | tathā dṛḍhaṃ vīryam ārapsye yathā teṣāṃ satvānāṃ dhārmikā abhiprāyāḥ paripūriṃ gamiṣyanti | avaikalyaṃ ca jīvitapariṣkāraiḥ sarvasatvānāṃ bhaviṣyati sarveṣāṃ sarvataḥ sarvadeti ||

[英譯]Or as it is in the holy Prajnaparamita. " Again, Sariputra, when the Bodhisatva, the Great Being, is in the midst of a forest of wild beasts, he must not fear, he must not be afraid, he must not fall into terror. And why not ? Because he has renounced all for the sake of all beings. Therefore he must thus think : If ravening beasts should eat me, let that be my gift even to them ; and my perfection of charity will thus be fulfilled, and the supreme and perfect enlightenment will be attained ; and thus I shall bring it about, that when I have been enlightened with the supreme enlightenment, in that Buddha's field there shall be and shall be known no beings whatsoever to have entered into the bodies of animals. When Sariputra, the Bodhisatva, the Great Being, is in the midst of a forest of robbers, he must not fear, he must not be afraid, he must not fall into terror. And why not ? Because all these Bodhisatvas, Great Beings, are ready to renounce all that is theirs, and a Bodhisatva must abandon even his body, must renounce even the means and necessaries of life. Thus he must think : If these take from me the means and necessaries of life, let that be my gift even to them. If any persons should uproot me out of life, then I must not feel hatred or anger ; I must not offend even against them with body, voice or mind ; thus by me at that moment will be fulfilled the perfection of charity, the perfection of virtue the perfection of compassion ; and the supreme and perfect enlightenment will be attained. So will I do and so will I behave, that when I have attained the supreme and perfect enlightenment in that Buddha's district those and other faults shall not at all or in any place be found or seen. And, Sariputra, when the Bodhisatva the Great Being is in a waterless forest, [350] he must not fear, he must not be afraid, he must not fall into terror. And why not ? Because the Bodhisatvas are of will unterrified. And thus must he think : I must teach all beings how to destroy all thirst. A Bodhisatva, a Great Being, must not fall into fear. If I shall perish by thirst, yet nevertheless before all the world I shall conceive the thought of great compassion ; alas, these beings have small merit that in their world such waterless forests are known ; but I will so do, and so will I behave, that when I have attained the supreme and perfect wisdom, in that Buddha's field waterless forests shall no more ever be known anywhere. So will I endow all beings with merit, that they shall have most excellent water. 1 So will I lay hold of firm courage on behalf of all beings, that the perfection of courage shall then and there be fulfilled. Again, Sariputra, when the Bodhisatva the Great Being is in the midst of a foodless forest, he must not fear, he must not be afraid, he must not fall into terror. Thus must he resolve: So will I lay hold of firm courage, so will I cleanse my own Buddha's field, that when I have attained the supreme and perfect wisdom, there shall no more be or be known in this Buddha's field any such foodless forests an5rsvhere. Those beings shall be happy and provided with all requisites, filled with all happiness ; and so will I do that whatsoever shall be the wish of those beings, whatsoever they shall desire in their mind, that shall come to pass ; just as all is brought to pass by the mind of the Thirty-three gods, so by their mind it will arise. So will I lay hold of firm courage for the sake of all beings, that the perfection of energy shall obtain full development at such a time. And there shall be no lack of the necessaries of life for all beings everywhere and at every time."

[法護譯] 論曰：謂諸菩薩或以因緣遇諸難事，正念對治不生驚怖。如《般若經》說：復次舍利子！若菩薩摩訶薩設於惡獸難中，不生驚惱亦無怖畏。何以故？是菩薩即作是念：我當利益諸眾生故一切皆捨。若諸惡獸欲噉我者，我當施與，速得圓滿施波羅蜜。願我當成阿耨多羅三藐三菩提時，國土清淨，不聞諸惡蟲獸之名。復次舍利子！若菩薩摩訶薩於怨賊難中，不生驚惱亦無怖畏。何以故？是菩薩若己所有皆悉能捐。即作是念：若諸怨賊來欲所須，我當與之。乃至劫取斷我命根，身語意業亦無瞋恨，速得圓滿戒波羅蜜，及得具足忍波羅蜜。願我當成阿耨多羅三藐三菩提時，國土清淨，不聞如是怨賊之名。復次舍利子！若菩薩摩訶薩於渴乏難中，亦無怖畏。何以故？是菩薩得法利益而無憂惱。即作是念：我今當為一切眾生宣說法要斷除渴愛。設我此身為渴所逼趣命終者，復於後世起大悲心，嗟此眾生薄福德故，還復生此無水難中，令修正行具足勝惠，而能圓滿精進波羅蜜多。願我當得阿耨多羅三藐三菩提時，國土清淨，不聞如是渴乏之名。其中眾生具足福德，自然而有八功德水。復次舍利子！若菩薩摩訶薩於飢饉難中，不生驚怖。何以故？是菩薩被精進鎧堅固無懈。作如是念：今此眾生受飢饉苦深可憐愍。願我當成阿耨多羅三藐三菩提，國土無有飢饉之名，所化眾生適悅安隱，如忉利天自然快樂，一切所欲隨心即現，壽命堅固安住寂靜。

[參考] 大般若波羅蜜多經卷第五百五十「又，舍利子！是諸菩薩若在曠野有惡獸處亦無怖畏。所以者何?是諸菩薩為欲饒益諸有情故，能捨一切內外所有，恒作是念：『諸有惡鬼及惡獸等欲噉我身，我當施與令其充足。由此善根，令我布施波羅蜜多速得圓滿，疾近無上正等菩提。我當如是勤修正行，證得無上正等覺時，我佛土中得無一切傍生、餓鬼。』「又，舍利子！是諸菩薩若在曠野有惡賊處亦無怖畏。所以者何?是諸菩薩為欲饒益諸有情故，能捨一切內外所有樂修諸善，於身、命、財無所顧悋，恒作是念：『若諸有情競來劫奪我諸資具，我當恭敬歡喜施與;或有因斯害我身命，我終於彼不生瞋恨，亦不發生身、語、意惡。由此因緣，令我布施、淨戒、安忍波羅蜜多速得圓滿，疾近無上正等菩提。我當如是勤修正行，證得無上正等覺時，我佛土中得無一切劫害、怨賊，由我佛土極清淨故，亦無餘惡。』「又，舍利子！是諸菩薩若在曠野無水之處亦無怖畏。所以者何?菩薩法爾無諸怖畏，恒作是念：『我當求學斷諸有情渴愛之法，不應於此而生怖畏，設我由此渴乏命終，於諸有情必不捨離大悲作意施妙法水。奇哉薄福！是諸有情居在如斯無水世界。我當如是勤修正行，證得無上正等覺時，我佛土中得無如是一切燋渴乏水曠野。我當方便勸諸有情修勝福業，隨所在處皆令具足八功德水。我由如是堅猛精進，方便教化一切有情。由此因緣，令我精進波羅蜜多速得圓滿，疾近無上正等菩提。』「又，舍利子！是諸菩薩在饑饉國亦無怖畏。所以者何？是諸菩薩被功德鎧，勇猛精進嚴淨佛土，作是願言：『當證無上正等覺時，我佛土中得無如是一切饑饉，諸有情類具足快樂，隨意所須應念即至，如諸天上所念皆得。我當發起堅猛精進，令諸有情法願滿足，一切時處一切有情於一切種命緣資具無所乏少。』

3.evam ayaṃ ... sarvāvasthāsu satvārthaḥ ... puṇyavṛrdhihetuḥ | vistaratas tv āryagocarapariśuddhisūtre draṣṭavyaḥ ||kiṃ ca | ... dharmadānaṃ nirāmiṣaṃ | puṇyavṛddhinimittaṃ bhavati || yathoktam āryādhyāśayasaṃcodanasūtre | viṃśatir ime maitreyānuśaṃsā nirāmiṣadāne | yo lābhasatkāram apratikāṅkṣan dharmadānaṃ dadāmi | katame viṃśatiḥ | yad uta | smṛtimāṃś ca bhavati matimāṃś ca bhavati buddhimāṃś ca bhavati gatimāṃś ca bhavati dhṛtimāṃś ca bhavati prajñāvāṃś ca bhavati | lokottarāṃ ca prajñām anuvidhyati | alparāgo bhavati | alpadveṣo 'lpamohaḥ | māraś cāsyāvatāraṃ na labhate | buddhair bhagavadbhiḥ samanvāhriyate | amanuṣyāś cainaṃ rakṣanti | devāś cāsyaujaḥ kāye praks.ipanti | amitrāś cāsyāvatāraṃ na labhante | mitrāṇi cāsyābhedyāni bhavanti | ādeyavacanaś ca bhavati | vaiśāradyāṃś ca pratilabhate | saumanasyabahulaś ca bhavati vidvatpraśastaś ca | anusmaraṇīyaṃ cāsya tad dharmadānaṃ bhavati | ime maitreya viṃśatir anuśaṃsā iti ||

[英譯]So this, " all beings' weal in every circumstance," is the cause of the growth of merit ; and it is to be seen in detail in the holy Gocara-parisuddhi Sutra. Moreover, " the pious and unworldly gift " Ms a means for the growth of merit. [351] As it is said in the holy Adhydsaya-samcodana Sutra : " When Maitreya gives the gift of righteousness, desiring no profit or honour, there are twenty advantages for his disinterested gift. What are these twenty ? To wit : He is thoughtful, mindful, wise, intelligent, steadfast, prudent ; he fully understands the transcendental wisdom ; he has little passion, little hatred, little delusion ; Mara has no opening against him ; he is held in regard by the mighty Buddhas, and the supernatural beings protect him ; the gods place power in his body ; his enemies have no opening against him ; his friends are faithful to him ; his word is to be trusted ; he gains the four kinds of confidence ; he is rich in spiritual joy, praised by the learned ; that gift of his is one to be remembered. These, Maitreya, are the twenty advantages."

[法護譯] 論曰：如是所作，則能增長廣大福因，最上境界亦同。《清淨經》中所說，若以法施不生希望，所獲勝報見《深心教戒》經。若人不希名聞財利，能以法施，獲二十種慈心功德：一者安住正念、二者能生覺悟、三者發趣勝道、四者任持諸善、五者增長惠命、六者達出世智、七者除貪過失、八者除瞋過失、九者除癡過失、十者魔不得便、十一者諸佛加持、十二者諸天守護容色光澤、十三者非人惡友不得其便、十四者善友知識常所愛敬、十五者所言真實、十六者得無所畏、十七者意常悅豫、十八者善名流布、十九者明記無忘、二十者常樂法施。此說是名慈心功德。

[參考] 發覺淨心經卷上爾時世尊復告彌勒菩薩言：「善男子！法施有二十功德，不求果報、不著利養及與名聞而為說法。何等二十？得正憶念；得勝妙趣；得好正意；得強志力；得多智慧；覺悟出世般若波羅蜜；當得少欲；當滅瞋恚；當滅愚癡；一切諸魔不得其便；諸佛護念；非人守護；諸天與力；一切冤家不得其便；凡所親友無人能壞；凡所出言人必信受；得無所畏；凡有行處恒常歡喜；智者讚歎；所行法施恒為他念。彌勒！是為法施不求果報得二十功德，棄捨利養及與名聞，衣服、飲食無所希望，饒益為首常行法施。

4.āryaprajñāpāramitāyāṃ tv āha | sacet tvam ānanda śrāvakayānikānāṃ pudgalānāṃ śrāvakabhūmau dharmaṃ deśeyaḥ | tasyāṃ ca dharmadeśanāyāṃ ye trisāhasramahāsāhasre lokadhātau satvās te sarve 'rhatvaṃ sākṣāt kuryus tad adyāpi tvayā me śrāvakeṇa śrāvakakṛtyaṃ na kṛtaṃ syāt | sacet punaḥ tvam ānanda bodhisatvasya mahāsatvasyaikam api prajñāpāramitāpratisaṃyuktaṃ padaṃ deśayeḥ prakāśayer evam ahaṃ tvayā śrāvakeṇārādhitaḥ syāṃ | tayā ca pūrvikayā dharmadeśanayā ye trisāhasramahāsāhasre lokadhātau satvās te sarve 'rhatvaṃ prāpnuyus teṣāṃ cārhatāṃ yad dānamayaṃ puṇyakriyāvastu śīlamayaṃ puṇyakriyāvastu bhāvanāmayaṃ puṇyakriyāvastu | tat kiṃ manyase ānandāpi tu sa bahu puṇyaskandhaḥ | āha | bahu bhagavan bahu sugata | bhagavān āha | ataḥ sa ānanda śrāvakayānikapudgalo bahutaraṃ puṇyaskandhaṃ prasavati yo bodhisatvānāṃ mahāsatvānāṃ prajñāpāramitāpratisaṃyuktaṃ dharmaṃ deśayati | ato 'py ānanda bahutaraṃ puṇyaskandhaṃ prasavati yo bodhisatvo mahāsatvo 'parasya bodhisatvasya prajñāpāramitāpratisaṃyuktaṃ dharmaṃ deśayati | antaśa ekadivasam api | tiṣṭhatv ānanda ekadivasaḥ | antaśaḥ prāgbhaktam api | tiṣṭhatv ānanda prāgbhaktaṃ | antaśa ekanālikām api | yāvad antaśa ekakṣaṇasaṃnipātam api | peyālaṃ ||

idam ānanda tasya bodhisatvasya mahāsatvasya dharmadānaṃ sarvaśrāvakayānikānām api sarvapratyekabuddhayānikānāṃ ca pudgalānāṃ kuśalamūlam abhibhavati | evaṃ kuśalamūlasamanvāgato bodhisatvo mahāsatvaḥ | evaṃ kuśalamūlaṃ samanvāharann asthānam ānandānnavakāśo yat sa bodhisatvo mahāsatvo vivartetānnuttarāyāḥ samyaksaṃbodheḥ | naitat sthānaṃ vidyatae iti ||

[英譯] And in the holy Prajndpdramitd he says : "If, Ananda, you should preach the Law in the Disciples' stage to men of the Disciples' Vehicle, and if at that preaching all the beings in a Trisahasramahasahasra world should attain to sainthood in your sight, yet the disciple's duty would not be done by you, my disciple. But if, Ananda, you should preach and reveal even one verse connected with the supreme perfection of wisdom to a Bodhisatva, a Great Being, thus I should be content with you, my disciple ; and if all the beings in that aforesaid world should by that former preaching attain to sainthood, then all that meritorious action of those saints, in gifts, in morality, in meditation, would be a great body of merit. What think you, Ananda, is this a great store of merit ? He said : Yes, great, Blessed One, great, Blessed One. The Blessed One said : But, Ananda, that man of the Disciples' Vehicle who preaches somewhat connected with the perfection of wisdom to the Bodhisatvas, the Great Beings, gains greater store of merit than he ; and greater still than this, Ananda, gains a Bodhisatva, a Great Being, who preaches to another Bodhisatva somewhat connected with the perfection of wisdom, even one day. [352] Not to say one day, Ananda, even one forenoon. Not to say one forenoon, Ananda, even one half- hour, even one instant of time, etc. . . . this gift of the Law, Ananda, to a Bodhisatva, a great Being, becomes a root of good for all those of the Disciples' Vehicle and of the Pratyeka Buddlia's Vehicle. Thus the Bodhisatva, a Great Being, obtains a root of good. Possessed of such a root of good, it is impossible and out of the question that the Bodhisatva, the Great Being, should turn away from the supreme and perfect enlightenment. That is not possible." How is the gift of the Law to be given ?

[法護譯] 又《般若經》云：復次阿難！若聲聞人以聲聞法普為三千大千世界一切眾生如其所證而為演說，悉令獲得阿羅漢果。阿難！若菩薩摩訶薩能以般若波羅蜜多相應句義，為一眾生開示演說，過前三千大千世界一切眾生證阿羅漢所得功德。又復於彼諸阿羅漢積集布施持戒功德，於意云何？是為多不？阿難白言：甚多。世尊！甚多。善逝！佛言：阿難！彼福雖多，不如菩薩以此般若波羅蜜多相應法門為他演說，其福勝彼。又菩薩摩訶薩於此般若波羅蜜多甚深法門，能一日中為人分別，如是乃至一時一刻一須臾頃善宣說者。阿難！彼菩薩如是法施，不可以聲聞緣覺所有善根而相比喻。何以故？是菩薩摩訶薩於阿耨多羅三藐三菩提得不退轉故。

[參考] 大般若波羅蜜多經卷第三百四十七—初分囑累品第五十八之二

復次，慶喜！假使汝為諸聲聞乘補特伽羅說聲聞法，由此法故三千大千世界有情一切，皆得阿羅漢果，猶未為我作弟子事。汝若能為住菩薩乘補特伽羅宣說一句甚深般若波羅蜜多相應之法，則名為我作弟子事，我於此事深生隨喜，勝汝教化三千大千世界有情一切皆得阿羅漢果。「復次，慶喜！假使三千大千世界諸有情類，由他教力非前非後皆得人身，俱時證得阿羅漢果，是諸阿羅漢所有殊勝施性福業事、戒性福業事、修性福業事，於汝意云何？彼福業事寧為多不？」慶喜白言：「甚多！世尊！甚多！善逝！」佛告慶喜：「若有聲聞弟子能為菩薩摩訶薩，宣說般若波羅蜜多相應之法經一日夜，所獲福聚甚多於彼。慶喜當知！置一日夜但經一日，復置一日但經半日，復置半日但經一時，復置一時但經食頃，復置食頃但經須臾，復置須臾但經俄爾，復置俄爾但瞬息頃，是聲聞人能為菩薩宣說般若波羅蜜多相應之法，所獲福聚甚多於前。何以故？此聲聞人所獲福聚，超過一切聲聞、獨覺諸善根故。「復次，慶喜！若菩薩摩訶薩為聲聞乘補特伽羅，宣說種種聲聞乘法，假使三千大千世界諸有情類，由此法故一切證得阿羅漢果，皆具種種殊勝功德，於汝意云何？是菩薩摩訶薩由此因緣，所獲福聚寧為多不？」慶喜白言：「甚多！世尊！甚多！善逝！是菩薩摩訶薩所獲福聚無量無邊。」佛告慶喜：「若菩薩摩訶薩為聲聞乘補特伽羅、或獨覺乘補特伽羅、或無上乘補特伽羅，宣說般若波羅蜜多相應之法，經一日夜所獲福聚甚多於前。「慶喜當知！置一日夜但經一日，復置一日但經半日，復置半日但經一時，復置一時但經食頃，復置食頃但經須臾，復置須臾但經俄爾，復置俄爾但瞬息頃，是菩薩摩訶薩能為三乘補特伽羅，宣說般若波羅蜜多相應之法，所獲福聚甚多於前無量無數。何以故？甚深般若波羅蜜多相應法施，超過一切聲聞、獨覺相應法施及彼二乘諸善根故。所以者何？是菩薩摩訶薩自求無上正等菩提，亦以大乘相應之法示現教導讚勵慶喜化諸有情令於無上正等菩提得不退轉。

5.kathaṃ dharmadānaṃ dātavyaṃ | yathāryasaddharmapuṇḍarīke 'bhihitaṃ | kālena co cintayamānu paṇḍitaḥ praviśya layanaṃ tatha ghaṭṭayitvā | vipaśya dharmaṃ imi sarva yoniśo utthāya deśeta alīnacittaḥ ||

sukhasthito bhoti sadā vicakṣaṇo sukhaṃ niṣaṇṇas tatha dharma bhāsate | udāraprajñapta karitva āsanaṃ caukṣe manojñe pṛthivīpradeśe ||

caukṣaṃ ca so cīvara prāvaritvā suraktaraṅgaṃ ca prasannaraṅgaiḥ | āsevakaṃ kṛṣṇa tathā daditvā mahāpramāṇaṃ ca nivāsayitvā ||

sapādapīṭhasmi niṣadya āsane vicitraduṣyehi susaṃstṛtasmin | sudhautapādaś ca upāruhitvā snigdhena śīrṣeṇa mukhena cāpi ||

dharmāsane tatra niṣīdiyānaḥ ekāgra satveṣu samaṃ vipaśyan | upasaṃharec citrakathā bahūś ca bhikṣūnaś co bhikṣunikās tathaiva ||

kilāsitāś cāpi vivarjayīta na cāpi utpādayi khedasaṃjñāṃ | aratiṃ ca sarvāṃ vijahīta paṇḍitaḥ maitrībalaṃ parṣadi bhāvayec ca ||

bhāṣec ca rātriṃdivam agradharmān dṛṣṭāntakoṭīniyutaiḥ sa paṇḍitaḥ | saṃharṣayet tāṃ ca tathaiva toṣayet na cāpi kiñcit tatra jātu prārthayet ||

khādyaṃ ca bhojyaṃ ca tathānnapānaṃ vastrāṇi śayyāsanacīvarāṇi | gilānabhaiṣajya na cintayet saḥ na vijñapet parṣadi kiñcid anyat ||

anyatra cinteya sadā vicakṣaṇaḥ bhaveya buddho 'ham ime ca satvā | etac ca me sarvasukhopadhānaṃ yaṃ dharma śrāvemi hitāya loke ||

[英譯]As it is set forth in the holy Saddharma-pundanka." The sage, having meditated for a time, within his house with the door closed, after surveying all the Law in profound thought, should arise and preach with courageous heart. He is always in a proper position, conspicuous and well seated, when he preaches the Law, having prepared a lofty seat suited for him in a clean and pleasant place. He is clothed in a clean robe, well dyed with pleasant colours, covered with a black dust-cloak and robed in a full cassock. [353] He sits on a seat provided with a footstool, strewn with various drapery ; his feet well washen he mounts thereupon, his head and face anointed. Seated there on the pulpit of the Law, seeing all beings assembled and attentive before him, let him utter various discourse to the Brethren and Sisters. He should put laziness far from him, and he knows not the name of weariness ; the sage should put away all displeasure, and implant the power of Compassion in the assembly. The sage should speak of the excellent Law both night and day, with the aid of countless myriads of examples ; he should delight and also please the company and never ask anything at all there. Food and nourishment, meat and drink, clothes, beds and seats, vestments, physic for disease should not trouble his thoughts, and he should not say anything about them besides in the assembly. [354] Only he should always be thinking in his enlightened mind : May I become Buddha, and these beings also ! This is for me the means to attain all happiness, that I declare the Law for the good of the world." In the same book he says : ' To no one even through love of the Law does he show any especial favour."

[法護譯] 又以法施，如《妙法蓮華經》偈云：

菩薩有時，入於靜室，以正憶念，隨義觀法。

菩薩常樂，安隱說法，於清淨地，而施床座，

以油塗身，澡浴塵穢，著新淨衣，內外俱淨，

安處法座，隨問為說。 若有比丘，及比丘尼，

除懶墮意，及懈怠想，離諸憂惱，慈心說法，

晝夜常說，無上道教。 以諸因緣，無量譬喻，

開示眾生，咸令歡喜。 衣服臥具，飲食醫藥，

而於其中，無所希望，但一心念，說法因緣，

願成佛道，令眾亦爾。是則大利，安樂供養。

[參考] 《妙法蓮華經》卷 5—安樂行品第十四

菩薩常樂 安隱說法 於清淨地 而施床座。

以油塗身 澡浴塵穢 著新淨衣 內外俱淨,

安處法座 隨問為說 若有比丘 及比丘尼

諸優婆塞 及優婆夷 國王王子、群臣士民

以微妙義 和顏為說 若有難問 隨義而答

因緣譬喻 敷演分別 以是方便 皆使發心

漸漸增益 入於佛道 除嬾惰意 及懈怠想

離諸憂惱 慈心說法 晝夜常說 無上道教

以諸因緣、無量譬喻 開示眾生 咸令歡喜

衣服臥具 飲食醫藥 而於其中 無所悕望

但一心念 說法因緣 願成佛道 令眾亦爾

是則大利 安樂供養。

6.atraivāha || na kasyacid antaśo dharmapremṇāpy adhikataram anugrahaṃ karoti ||

āryacandrapradīpasūtre 'py āha | adhyeṣayeyur yadi tvāṃ te dharmadānasya kāraṇāt | prathamaṃ vāca bhāṣeyā nāhaṃ vaitulyaśikṣitaḥ ||

evaṃ tvaṃ vāca bhāṣeyā yuṣme vā vijñapaṇḍitāḥ | kathaṃ mahātmanāṃ śakyaṃ purato bhāṣituṃ mayā ||

sahasaiṣāṃ na jalpeta tulayitvā tu bhājanaṃ | yadi bhājanaṃ vijānīyāḥ annadhīṣṭo 'pi deśayeḥ ||

yadi duḥśīlān paśyesi pariṣāyāṃ bahūn sthitān | saṃlekhaṃ mā prabhāṣe tvaṃ varṇaṃ dānasya kīrtayeḥ ||

bhaveyur yadi cālpecchāḥ śuddhāḥ śīle pratiṣṭhitāḥ | maitraṃ cittaṃ janitvā tvaṃ kuryāḥ saṃlekhikīṃ kathām ||

parīttā yadi pāpecchāḥ śīlavanto 'tra vistarāḥ | labdhapakṣas tadā bhūtvā varṇaṃ śīlasya kīrtayeḥ | iti ||

[英譯]In the holy Candra-pradipa Sutra he says again : "If they should supplicate thee to obtain the gift of the Law, first say unto them, I am not taught in the greater scripture. Thus speak thou : You are wise in knowledge ; how can I speak before those of great soul ? Speak not hastily to them, but examining the recipient, if you discern a fit recipient then preach even uninvited. If you should see wicked persons many standing in the assembly, do not preach austerity, but praise the virtues of giving gifts. If there should be persons of moderate desires, pure, established in virtue, you should win their friendship and [355] preach austerity. If there be a few that desire sin and many virtuous there, take your side and praise the quality of virtue."

[法護譯] 是經復說：以順法故不多不少，乃至深愛法者亦不為多說。又《月燈經》偈云：

若耆宿請問，欲求於法施，應先謂彼言，我學習不廣。

又復作是說，尊者甚聰惠，豈於大德前，而能輒宣說。

說時勿倉卒，當擇器非器，既審其機已，不請亦為說。

若於大眾中，見諸毀禁者，勿復歎持戒，當歎施等行。

若見少欲者，與持戒相應，起於大悲心，讚少欲持戒，

得彼勝儔侶，便可讚持戒。

[參考] 月燈三昧經卷第五

若長宿請問， 為求法施故， 應先作是言： 我學習不廣。

又復作是言： 汝等甚黠慧， 於汝大人前， 豈敢輒宣說

說時勿倉卒， 當簡器非器， 觀其機器已， 不請亦為說。

若於大眾中， 見他毀禁者， 勿歎持戒德， 當歎施等行；

若見少欲者， 與持戒相應， 起於大慈心， 讚少欲持戒；

若毀禁戒少、 持淨戒者多， 得彼勝伴黨， 便可歎持戒。

7.uktaṃ cāryasāgaramatisūtre | tad yathā | same | samavati | śamitaśatru | aṅkure | maṅkure | mārajite | karāḍe | keyūre | oghavati | ohokayati | viśaṭhanirmale | malāpanaye | okhare | kharograse | grasane | hemukhī | parāṅmukhī | āmukhī | śamitāni sarvagrahabandhanāni | nigṛhītāḥ sarvaparapravādinaḥ | vimuktā mārapāśāḥ | sthāpitā buddhamudrāḥ samudghātitāḥ sarvamārāḥ | acalitapadapariśuddhyā vigacchanti sarvamārakarmāṇi ||

[英譯]It is said also in the holy Sagaramati Sutra, to wit : " Peace, tranquillity, conquered foe, plant, mirror, Mara's defeat, terror, meditation river, candid purity, washing away of dirt, the harmless, ejecting the harmful, swallowing, face averted, face turned to, all attacks and all bonds nullified, all false teachers held fast, Mara's snares unbound, the seals of Buddha established, all Maras destroyed ; all deeds of Mara disappear by purification of the immovable stage.

[法護譯] 論曰：如是法師，應當澡浴著新淨衣，以慈脩身為眾演說，一切魔羅不得其便。見《海意經》陀羅尼：怛𭔞(切身)他(引)(一)設彌(引)(二)設摩嚩底(三)設彌多設咄嚕(二合)(四)盎酤哩(引)(五)摩(引)囉𡁠底(六)葛囉(引)膩(引)(七)枳(引)踰哩(引)(八)烏朅嚩底(九)烏呼(引)葛野底(十)尾輸(引)馱儞(十一)儞哩摩(二合)梨(引)(十二)摩羅(引)鉢那曳(引)(十三)烏渴哩(引)(十四)渴嚕(引)誐囉(二合)細(引)(十五)鉢囉(二合)薩儞(引)(十六)係(引)目契(引)(十七)阿(引)目契(引)(十八)設曳多(引)儞薩哩嚩(二合)怛囉(二合)誐囉(二合)賀滿馱那(引)儞(十九)屹哩(二合)係(引)多薩哩嚩(二合)波囉鉢囉(二合)嚩(引)禰那(二十)尾目訖多(二合引)摩(引)囉播(引)舍(二十一)塞他(二合引)必多(引)沒馱母捺囉(二合引)(二十二)三母捺伽(二合引)底多薩哩嚩(二合)摩囉(二十三)阿都𪏭多鉢捺鉢哩戍𠆙(切身引)(二十四)尾誐蹉底薩哩嚩(二合)摩(引)囉葛哩摩(二合引)尼(二十五)

[參考] 大方等大集經卷第十一---海慧菩薩品第五之四

爾時，世尊告四天王：「汝等當知，若我弟子，比丘、比丘尼、優婆塞、優婆夷，受持讀誦書寫廣說如是等經，汝等四王當深護助，無為欲樂而作放逸。吾今出世為壞放逸護正法故。」而說呪曰：所謂：「三咩 (羊鳴音) 三摩三咩 沫頓禰 婆羅跋坻陀禰 陀那跋坻 投彌陀那跋坻阿婆散提 阿摩隸 毘摩隸 闍毘羅提 迦羅提 迦羅那 阿梨 阿羅跋坻阿隸婆散提 涅伽旦尼 阿跋坻 沫提 摩呼沫提 摩羅夷提 毘首提 毘首提跋坻 尼薩隸 莫罕泥「善男子！是名四天王呪。若有法師受持是經當誦是呪，誦已修慈緣念十方，至心念於四天王等，爾時四王當示其夢或自往護。」時四天王白佛言：「世尊！我等四王聞是呪已，即與眷屬至法師所擁護侍衛。若是法師所須資生，我當方便令其得之，遠離病苦身受安樂。」爾時，世尊告海慧菩薩：「善男子！汝今至心聽帝釋呪。所謂：「闍耶 闍耶末坻 阿跋坻 跋坻 摩拘隸 斯陀跋坻 輸泥 羶帝羯隸 檀提曇摩尼 多迦隸 叉耶叉耶目佉 阿跋蔕那 涅伽蔕那 莎坻 莎坻散提「來憍尸迦！阿修羅壞，諸天則勝，諸天勝故，佛法增長。憍尸迦！欲受安樂當護正法。善男子！是名釋呪。善男子！若有法師欲說法時，當先洗浴令身淨潔，持妙香華正東而禮，一心憶念十方諸佛，慈心普及一切眾生，然後乃昇師子法座，誦如是呪，而作是言：『憍尸迦來，四天王來，為諸大眾除却障礙消滅煩惱。』爾時帝釋及四天王念法師故即便共來，是故大眾樂聞說法。「善男子！汝今復聽十方諸魔及眷屬呪。所謂：「奢咩 奢摩跋坻 奢摩密嚏 阿浮隸摩羅歘坻 瞢崛隸 婆羅綈 迦由犁 坻祁跋坻 阿慮迦尼 比舍荼尼 尼末坻 阿跋持 區區隸 伽羅薩尼 憂目企 奢蜜坻 波羅目企 槃檀那涅伽熙坻 奢摩絁「如是呪者，力能繫縛一切論師、一切魔眾，是名佛印，不可破壞魔眷屬怨。

8.imāni sāgaramate mantrapadāni dharmabhāṇakena supravṛttāni kṛtvā dharmāsanakena supravṛttāni kṛtvā dharmāsananiṣaṇṇena sarvāṃ parṣadaṃ bodhyākārābhinirhṛtayā maitryā spharitvā | ātmani vaidyasaṃjñām utpādya dharme bhaiṣajyasaṃjñāṃ dharmaśravaṇikeṣv āturasaṃjñāṃ tathāgate satpuruṣasaṃjñāṃ dharmanetryāṃ cirasthitikasaṃjñām utpādyemāni mantrapadāny āmukhīkṛtya dharmasaṃkathā karaṇīyā | tasya samantād yo janaśate na māro na mārakāyikā vā devatā upasaṃkramayiṣyanti vicakṣuḥkaraṇe | ye 'py enam upasaṃkramiṣyanti te 'py asya na śakṣyanty antarāyaṃ kartum iti || atraivāha | dharmabhāṇakena caukṣeṇa śucisamudācāreṇa susnātena śucinivāsitena bhavitavyam iti ||

[英譯]These, Sagaramati, are the charms duly performed by a preacher of the Law, by a preacher in the pulpit, by a preacher seated who diffuses through the whole assembly compassion which has attained the state of enlightenment. One should liken oneself to the physician and the Law to medicine, and the hearers of the Law to patients, and the Tathagata to the Good Being, convinced that the eye of the Law will last long, then bringing these magic charms to bear, one should preach the Law. Around him for a hundred leagues no Mara, no deity of Mara's retinue, will come nigh to cause blindness, and whatsoever do approach cannot hinder him." In the same place he says : "A preacher of the Law should be clean, of pure behaviour, well bathed, cleanly housed."

[法護譯] 彼說法師以此真言作持誦已，處于法座，普觀眾會廣運慈心，當於己身起醫王想、如法藥想，於聽法者起病人想，於諸如來起正士想，於正法眼起久住想。由此真言現前施作於正理法如應為說，是時周匝百由旬內諸魔天眾悉不能來作諸魔事；設諸魔王至法會所，亦復不能作諸障難。

[參考] 大方等大集經卷第十一---海慧菩薩品第五之四

善男子！若有法師受持讀誦如是等呪昇師子座，專念諸佛慈及眾生。自於己身生醫師想，於所說法生良藥想，於聽法者生疾苦想，於如來所生善友想，於正法中生常恒想，若能如是說正法時，其處四邊各一由旬魔不能到。」

9.evaṃ dharmadānaṃ || bodhicittaṃ ca puṇyasya vṛddhihetuḥ samāsataḥ || yathoktam āryaratnakaraṇḍakasūtre | tad yathāpi nāma mañjuśrīr nānāgandhavṛkṣāś ca caturdhātusaṃgṛhītā vivardhante | evam eva mañjuśrīr nānāsaṃbhāropacitaṃ bodhisatvasya kuśalamūlaṃ | bodhicittasaṃgṛhītaṃ sarvajñatāpariṇāmitaṃ vivardhatae | iti ||

[英譯] The giving of the Law is after this fashion : [356] " The mind of true enlightenment, this increase gives to holiness." As it is said in the holy Ratna-karandaka Sutra : " For example, Manjusri, as trees grow with various odours when they are nourished by the four elements ; even so, Manjusri, is the Bodhisatva's root of good, accumulated by his various tasks ; it grows when nourished by the thought of enlightenment, directed towards omniscience."

[法護譯] 論曰：如是平等法施，則能增長大菩提心。如《寶篋經》云：文殊師利！譬如林木枝葉繁茂，皆因四大而得生長。文殊師利！如是菩薩以種種門集諸善根，一切皆攝在菩提心，於一切智回向菩提以為增長。

[參考]大方廣寶篋經卷上

文殊師利！猶如諸樹有種種色、種種香、種種果，皆因四大而得生長。如是，文殊師利！菩薩以種種門集諸善根，一切皆攝在菩提心，迴向菩提以為增長。

10. eṣādikā ādikarmikāṇāṃ sahasā bodhisatvaśikṣā smaraṇārtham upadarśitā | vistaratas tu buddhaviṣaya eva || atra cāsyā yathoktāyāḥ śikṣāyāḥ | siddhiḥ samyakprahāṇānām apramādāviyojanāt | smṛtyātha saṃprajanyena yoniśaś cintanena ca || tatrānnutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām annutpādāyaiva chandaṃ janayati vyāyacchati vīryam ārabhate cittaṃ pragṛhṇāti samyakpraṇidadhātīty anena rakṣā || utpannānāṃ ca prahāṇāya chandaṃ janayatīty anena śuddhiḥ | annutpannānāṃ kuśalānāṃ dharmāṇām utpādāya chandaṃ janayati | yāvad utpannānāṃ ca sthitaye bhūyobhāvāya chandaṃ janayatīty ādi | anena vṛddhiḥ | etāni ca nityam apramādādhiṣṭhitāni kāryāṇi sarvakuśalamūlānāṃ tanmūlatvāt || yathoktam āryacandrapradīpasūtre | yāvanta dharmāḥ kuśalāḥ prakīrtitāḥ śīlaśrutaṃ tyāgu tathaiva kṣāntiḥ | sarveṣu mūlaṃ hy ayam apramādo nidhānalambhaḥ sugatena deśita | iti ||

[英譯]This kind of Bodhisatva-instruction has been always taught to beginners, to keep them in mind ; and in detail it is a matter for the very Buddha ; then of this instruction as described, Perfection lies in self-denial ; by never leaving watchfulness it comes by understanding full, by mindfulness and deepest thought. Here, when wicked and evil things have not arisen, he forms a resolution that they shall not arise, he strives, he puts forth strength, he controls and fixes his mind ; by this comes protection. When they have arisen, he forms a resolution that they shall be destroyed ; by this comes purification. And when good things have not arisen he forms a resolution that they shall arise, . . . and when they have arisen he forms a resolution that they shall abide and increase, and so forth. By this comes growth. And all these things are to be always surrounded by vigilance, because the quality of being the root of all merit belongs to vigilance. As it is said in the holy Candra-pradipa Sutra : " All things that are praised as good, virtue and sacred knowledge, self-sacrifice and also patience, in all these the root is vigilance, that gains the treasure pointed out by the Blessed One."

[法護譯] 論曰：若諸菩薩為欲廣大顯示修學佛之境界，最初安住正念正知，如是則能成就正斷及不放逸，謂由發起精進樂欲，而於未生惡不善法防護不起，於其已生惡不善法則能永斷使令清淨，未生善法令其發起，已生善法更復增長。於不放逸而常安住，諸善法中此為根本。如《月燈經》偈云：

如我所說諸善法，謂戒聞捨及忍辱，以不放逸為根本，是名善逝最勝財。

[參考]月燈三昧經卷第六

我已說彼諸善法 謂戒、聞捨及忍辱 是不放逸為根本 佛說名為最勝藏

11. ko 'yam apramādo nāma | iṣṭavighātāniṣṭāgamaśaṅkāpūrvakaṃ pratikāratātparyaṃ | tad yathā tīvrakopaprasādasya rājño bhaiṣajyatailaparipūrṇabhājanaṃ gṛhītvā picchilasaṃkrameṇa bhṛtyasya gacchataḥ || uktaṃ hy āryatathāgataguhyasūtre |tatra katamo 'pramādo |yad indriyasaṃvaraḥ | sa cakṣuṣā rūpāṇi dṛṣṭvā na nimittagrāhī bhavati | nānuvyañjanagrāhī | evaṃ yāvan manasā dharmān vijñāya na nimittagrāhī bhavati | nānuvyañjanagrāhī | sarvadharmeṣv āsvādaṃ cādīnavaṃ ca niḥśaraṇaṃ ca yathābhūtaṃ prajānāti | ayam ucyate 'pramādaḥ ||punar aparam apramādo yat svacittasya damanaṃ paracittasyārakṣā kleśarater aparikarmaṇā dharmarater anuvartanaṃ yāvad ayam ucyate 'pramādaḥ | yasya guhyakādhipate śraddhā cāpramādaś ca tasyānulomikena vīryeṇa kāryaṃ | yena tān apramādakāraṇān śraddhākāraṇāṃś ca dharmān samudānayati | yasya guhyakādhipate śraddhā cāpramādaś ca vīryaṃ ca tena smṛtisaṃprajanye yogaḥ karaṇīyaḥ | yena smṛtisaṃprajanyena sarvān bodhipakṣān dharmān na vipraṇāśayati | yasya guhyakādhipate śraddhā cāpramādaś ca vīryaṃ ca smṛtisaṃprajanyaṃ ca tena yoniśaḥ prayoge yogaḥ karaṇīyaḥ | yoniśaḥ prayukto hi guhyakādhipate bodhisatvo yad asti tad astīti prajānāti | yan nāsti tan nāstīti prajānāti | yāvad asti saṃvṛtyā cakṣur ity ādi ||tathātraivāha | sadāpramādo hy amṛtasya mūlaṃ satvārthayuktasya ca bodhicittaṃ | yad yoniśaś caiva vivekacittam aparigrahaḥ sarvasukhasya mūlam iti ||

[英譯]And what is this vigilance ? To be attentive to prevent destruction of what is wished or the approach of what is not wished : that is to say, as the attention of a servant who has taken a jar full of oil over a slippery place for a king ill-tempered and difficult to appease.[357] For it is said in the holy Tathagata-guhya Sutra : " Here what is this vigilance ? A restraint of the senses. Seeing forms with the eye, one is not emotionally affected by the primary or secondary marks. Thus while distinguishing objects with his mind he is not thus affected by their marks, he sees exactly as they are enjoyment and distress, and escape from transmigration. That is what is meant by vigilance. Again, vigilance is the mastery of one's own thought, consideration for other's thought, development of love of the Law by not ministering to the love of sin, all that is called vigilance. He that has faith and vigilance, Guhyakadhipati, must use courage accordingly, by which he perfects those things that cause vigilance and faith. He that has faith and vigilance and courage, Guhyakadhipati, must endeavour to attain full consciousness of what he is and does, so that he does not lose any of the things that belong to wisdom. He that has faith, vigilance, courage, Guhyakadhipati, with full knowledge of what he is and what he does, must earnestly make endeavour after a right state of mind ; for, Guhyakadhipati, the Bodhisatva that has the right state of mind recognizes what is as that which is, and what is not as that which is not . . . ; the eye exists from the standpoint of experience." In the same place, he says : ' Always vigilance is the root of immortality, and the thought of enlightenment the root of what belongs to all creatures' good, and the mind wholly detached and separated is the root of all happiness."

[法護譯] 云何名放逸？謂於邪教及惡朋友，虛妄推求而得生起。如人執持王所飲藥，盛滿器中行險滑路，當知是人恐怖憂惱，何有放逸？又《如來祕密經》說：云何不放逸？謂能最初調攝諸根。眼見色等不取於相、不著於好，如是乃至意法亦然。了知是已，皆不取著、不生染愛，常求出離。又於自心善調伏已，亦能隨應攝護他心，善能息彼煩惱染愛。此名不放逸。若人信解不放逸法，則能隨順諸精進事，亦復積集淨信功德。由修淨信及不放逸精進法故，則能修作正念正知。以正念正知故，則於一切菩提分法而不壞失。若具淨信、不放逸、精進、正念正知者，則能勤修深固之法。菩薩若於深固法中善了知者，則能於有於無如實覺了，乃至於世俗諦中說眼等為有。彼經偈云：

常不放逸甘露法，利眾生發菩提心，深固寂靜心亦然，諸樂根本無所取。

[參考] 佛說如來不思議祕密大乘經卷第十六-護世品第十九之一

此復云何名不放逸？所謂最初調攝諸根見眼色等，不取於相、不著相好，諸色境中於味於染如實知故，常求出離。耳聲、鼻香、舌味、身觸、意法亦然，智了知已，不取於相、不著相好，於味於染如實知故，常求出離。此名不放逸。復次不放逸者，能於自心善調伏已，亦復隨應攝護他心，煩惱染愛而善息除，法愛隨轉，欲尋瞋尋害尋止而不行，貪瞋癡等諸不善根亦悉不行，復能制止身語意業諸不善行，不深固作意而亦不起。以要言之，一切罪不善法皆悉除斷，此名不放逸。諸仁者！此如是等不放逸法，菩薩勤行即得淨信而不放逸。大祕密主！汝等當知，信之一法廣多清淨，即能常時專求善法。若具信補特伽羅，於他世中離惡趣怖，亦復不墮諸惡作心，而常獲得眾聖稱讚。復次祕密主！住法行人即能獲得正法善趣常樂見佛，安住聖道得大自在。得自在已，復令他人普皆圓滿自在之法，住菩提心得如來智。又祕密主！若人欲得最勝妙樂，應當畢竟善修正行修涅槃法。大祕密主！今此眾會皆承宿善根力故來集此，善修正行於諸善根而不減失。云何善根得不減失？謂修不放逸行。是故若天若人所有善根皆不減失。何以故？彼不放逸心善護諸境故，能離一切貪愛欲染，近習法愛，即能制止欲瞋害尋，復能息除不深固作意諸不善法，離貪瞋癡，於身語意麁重過失而悉止息，乃至一切諸善法分若有減失皆悉不行。此名不放逸。若人信解不放逸法，即能隨順諸精進事，以精進不放逸故，是人乃能積集修作淨信功德。由修淨信及不放逸精進法故，即能修作正念正知。以正念正知故，即於一切菩提分法而不壞失。若具淨信、不放逸、精進、正念正知者，即能勤修深固之法。大祕密主！菩薩若於深固法中得解脫者，即於有於無如實能知。此中云何是有？云何是無？謂正修聖解脫法，此即是有；若不正修聖解脫法，此即是無。若有業有報，此即是有；若無業無報，此即是無。若世俗諦中眼耳鼻舌身意，此即是有；勝義諦中眼耳鼻舌身意，此即是無。菩薩於大菩提發起精進即有；於大菩提懈怠即無。顛倒所起五蘊即有；無因所起之法即無。色是無常、是苦、是壞滅法即有；色是常、是堅牢、是相續、是不壞滅、是安住法即無。受想行識是無常、是苦、是壞滅法即有；受想行識是常是堅牢、是相續、是不壞滅、是安住法即無。無明緣行即有；不實無明行即無。行緣識即有；不實行識即無。識緣名色即有；不實識名色即無。名色緣六處即有；不實名色六處即無。六處緣觸即有；不實六處觸即無。觸緣受即有；不實觸受即無。受緣愛即有；不實受愛即無。愛緣取即有；不實愛取即無。取緣有即有；不實取有即無。有緣生即有；不實生有即無。生緣老死憂悲苦惱即有；不實生老死憂悲苦惱即無。布施得大富即有；布施感貧窮即無。持戒生天即有；持戒墮惡趣即無。多聞具大慧即有；多聞成染慧即無。禪觀不散亂即有；禪觀散亂即無。不深固作意生起煩惱即有；深固作意生起煩惱即無。不起增上慢人趣證涅槃即有；增上慢人得佛授記即無。於一切處通達空即有；於內執我即無。以智勤行得解脫即有；我慢相應出離者即無。又若我人眾生壽者，於不實五蘊中求其實法即無。復次大祕密主！勤行不放逸深固作意菩薩，於有於無如實了知，世間一切智者許可。如實知已，雖行於有而不取著，雖行於無亦不取著，即能通達諸佛世尊所說實義。

佛說如來不思議祕密大乘經卷第二十-囑累正法品第二十五

常無放逸甘露法 利眾生發菩提心 深固寂靜心亦然 諸樂根本無所取

12.āha ca | parātmasamatābhyāsād bodhicittaṃ dṛḍhībhavet | āpekṣikaṃ parātmatvaṃ pārāvāraṃ yathāmṛṣā ||

tatkūlaṃ na svataḥ pāraṃ kim apekṣyāstv apāratā | ātmatvaṃ na svataḥ siddhaṃ kim apekṣya paro bhavet ||

tadduṣkhena na me bādhety ato yadi na rakṣasi | nāgāmikāyaduṣkhāt te bādhā tat kena rakṣasi ||

aham eva tadāpīti mithyeyaṃ parikalpanā | anya eva mṛto yasmād anyas tatra prajāyate ||

anyaś cej jāyate tatra kiṃ puṇyena prayojanaṃ | yūnaḥ kiṃ vṛddhakāyasya sukhāya dhanasaṃcayaiḥ ||

mṛte garbhagate tāvad anyo bālaḥ prajāyate | mṛte bālye kumāratvaṃ tannāśāyāgato yuvā ||

tannāśāc cāgato vṛddhaḥ | ekaḥ kāyaḥ kathaṃ mataḥ | evaṃ pratikṣaṇaṃ cānyaḥ kāyaḥ keśanakhādivat ||

atha bālyāparityāgād bālo yāti kumāratāṃ | kāyasvabhāvo vaktavyo yo 'vasthārahitaḥ sthitaḥ | kāyaś cet pratimākāraḥ pesībhasmasu nāsti saḥ ||

sūkṣmabhāvena cet tatra sthaulyaṃ tyaktvā vyavasthitaḥ | anirdeśyaḥ svataḥ prāptaḥ | kāya ity ucyate na saḥ ||

tatra cintaiva me nāsti dṛśyakāyas tu nāśavān | avasthābhiś ca saṃbandhaḥ saṃvṛtyā caiva dṛśyate ||

āgamāc ca tad astitvaṃ yuktyāgamanivāritam | na guṇavyatirekeṇa pradhānaṃ vidyate yataḥ ||

na ca trīṇi pradhānāni tathā sattā guṇā api | pratyekaṃ tryātmakās te 'pi śeṣaṃ naikavidhaṃ jagat ||

acetanaṃ ca vastrādi tatsukhādyātmakaṃ katham | sukhāder na paṭṭotpattiḥ paṭṭādes tu sukhādayaḥ | paṭṭādīnām ahetutvād abhāvas tatsukhaṃ kutaḥ ||

tasmād āgamayuktibhyāṃ anityaṃ sarvasaṃskṛtaṃ |tad dhetuphalasaṃbandhaḥ pratyakṣatvān na sādhyate ||

svasaṃtāne ca dṛṣṭo 'sau nityeṣu ca kathaṃ yathā | param aṇus [doubtful] tu naiko 'sti digbhedānupapattitaḥ ||

dīpatailaṃ kṣayaṃ yāti kṣīyamānaṃ na lakṣyate | evaṃ bhāvā na lakṣyante kṣīyamānāḥ pratikṣaṇaṃ ||

saṃtānaḥ samudāyaś ca paṅktisenādivan mṛṣā | tatrābhyāsād ahaṃkāraḥ parasmin kiṃ na jāyate ||

tasmād evaṃ jagat jñeyaṃ yathāyatanasaṃcayaḥ | aprāptam eva tad duṣkhaṃ pratikāryaṃ parātmanoḥ ||

ayuktam api ced etat svātmany astītaratra na | yad ayuktaṃ nivartyaṃ tat svam anyad vā yathābalaṃ ||

kṛpayā bahu duṣkhaṃ cet kasmād utpādyate balāt | jagadduṣkhaṃ nirūpyedaṃ kṛpāduṣkhaṃ kathaṃ bahu ||

evaṃ bhāvitasaṃtānāḥ paraduṣkhasamapriyāḥ | avīcīm avagāhante haṃsāḥ padmavanaṃ yathā ||

satveṣu mucyamāneṣu ye te prāmodyasāgarāḥ | tair eva nanu paryāptaṃ mokṣeṇāpy arasena kim ||

evaṃ parārthaṃ kṛtvāpi na mado na ca vismayaḥ | na vipākaphalākāṅkṣā parārthaikāntatṛṣṇayā [doubtful] ||

daśadiksatvasaṃpattir ātmīyāsya na saṃśayaḥ | nāsty erṣyāvakāśo 'pi parasaukhye svasaṃjñayā ||

pareṣām ātmano vāpi sāmānyā pāpadeśanā | puṇyānumodanā caivaṃ buddhādhyeṣaṇayācanaṃ ||

pariṇāmanam apy evaṃ nirviśeṣaṃ pravartate | puṇyaṃ pravartate tasmād annantaṃ satvadhātuvat ||

ayaṃ sa mārgapravaraḥ kṣemānantasukhotsavaḥ | bodhisatvamahāsārtha kalilaprītivardhanaḥ ||

pālyamānaś ca satataṃ vajrapāṇyātiyāntrikaiḥ | māragulmikasaṃtrāsajananair buddhakiṃkaraiḥ ||

saṃbuddharājatanayā bodhicittarathasthitāḥ | vahante tena mārgeṇa stūyamānāḥ surādibhiḥ ||

tasmād ātmatvam āropya satveṣv abhyāsayogataḥ | parātmaduṣkhaśāntyartham ātmādīn sarvathotsṛjet ||

tṛṣṇā parigraho yasya tasya duṣkhaṃ na śāmyati | pariṇāmavināśitvāt sa duṣkhajanako yataḥ ||

loke duṣkhāgnitapte ca kā ratiḥ susukhe bhavet | samantād dahyamānasya nakhādāhe 'pi kiṃ sukham ||

ātmatṛṣṇā ca sarveṣāṃ duṣkhāṇāṃ mūlam uttamaṃ | tasmān nihanmi tām eva satvebhyaḥ svārtham utsṛjan ||

tad agradūtī jñātecchā jetavyā sarvayatnataḥ | ātmatatvasmṛtiṃ kṛtvā pratītyotpādacintayā ||

yad bhayān notsṛjāmy etat tad evādadato bhayaṃ | pratikṣaṇaṃ hi yāty eva kāyaś cittaṃ ca me yataḥ ||

yadi nityāpy anityena nirmalā malavāhinā | bodhiḥ kāyena labhyeta nanu labdhā mayaiva sā ||

evam ātmānam utsṛjya sarvasatvārtham ācaret | bhaiṣajyapratimākalpo lokadharmeṣv acintakaḥ ||

sarvasatvārthamantritve svaprajñāṃ viniyojayet | yuktyā saṃrakṣya tu dravyaṃ satveṣu vopayojayet ||

svakāye parakāye vā yad duṣkhaṃ neha duṣkhakṛt | satvānāṃ bhogavighnatvāt kleśāḥ śodhyāḥ prayatnataḥ | lokopajīvyāt sattīrthād [doubtful] bhujaṅgakuṇapā iva ||

puṇyakṣetram idaṃ śuddhaṃ saṃpatsasyamahāphalaṃ | sukhadurbhikṣasaṃtaptaṃ jagat saṃtarpayiṣyati ||

lābhasatkārakāyādi tyaktaṃ nanujane [doubtful] mayā | kopaḥ kasyārtham adyāpi mṛṣā vā tan mayoditam ||

svārthaghneṣu yadi dveṣaḥ kṛpā kutra bhaviṣyati | nirdayasyāpi kaḥ kopaḥ parārtho yadi naśyati ||

ākrośādikṣamāḥ satyam ikṣukas tūrikādayaḥ | svāmyasanena durnyastā nopabhogyā bhavanti te ||

cintayati pratīkāraṃ na ca svāmihitecchayā | nāpi saṃcodayaty enaṃ bhogārthaṃ nopayāti ca ||

anusmṛtyopasmṛtyaitān akṛṣṭoptā jinātmajāḥ | nānāviṣayadhātūnāṃ sārvendriyamahāgadān ||

vijñapya smārayitvaitān kruddhān apy upakāriṇaḥ | svabhāvātyaktamādhuryāḥ sukhayanty eva duṣkhitān ||

dhātavaḥ pañca bhūvāritejo 'nilakhasaṃjñitāḥ | yāvat satvāḥ sthitās tāvat sarveṣām arthakāriṇaḥ ||

sarvaduścaritenaiṣāṃ satvārthād vinivartanaṃ | evam etān karomy eṣa dhātūn ṣaḍ api nirvyathān ||

yāvad ākāśaniṣṭasya niṣṭhā lokasya saṃbhavet | tāvat sthāsyāmi lokārthaṃ kurvan jñānapuraḥsaraḥ ||

ātmācāryo 'nuśiyaṣyād dhi sadātmānaṃ suśiṣyavat | apṛṣṭvā cātmanātmānaṃ balenārakṣitakriyaḥ ||

ka eva mama duṣkhena duṣkhī syān me bhayād bhayī | taddoṣānuśayajño vā yathātmagurur ātmanaḥ ||

avirāgy apalāyī ca karuṇāviṣayo 'pi vā | nityasaṃnihitaś cāpi śiṣya ātmasamaḥ kutaḥ ||

kleśonmatto 'tha mohāndhaḥ prapātabahule pathi | skhalan pade pade śocyaḥ para ātmā ca sarvadā ||

skhalitānveṣaṇaṃ tasmāt samānavyasanāj janāt | na yuktaṃ yujyate tv atra guṇān dṛṣṭvādbhutaṃ mahat ||

naikena śakyam ādātuṃ mayā doṣamahodadhiḥ | kṛtyam anyair mamaivātra ko 'nyadoṣeṣu mekṣaṇaḥ ||

paracodanadakṣāṇām annadhīṣṭopakāriṇāṃ | vākyaṃ mūrdhnā pratīcchāmi sarvaśiṣyo bhavāmy ahaṃ ||

saṃgrāmo hi mamaikasya bahubhiḥ kleśaśatrubhiḥ | tatraikena raṇāsaktam anye nighnanti māṃ sukham ||

tatra yaḥ pṛṣṭhato bhītiṃ śrāvayed anyato 'pi vā | pradviṣṭo vā prasanno vā same prāṇapradaḥ suhṛt ||

alisaṃhātanīlena cīrabhāraṇabhāriṇā | vicitrasurabhisphītapuṣpaśekharahāriṇā ||

yugapat sarvadigbuddhakṣetrasāgaracāriṇā | balinā pratikāryeṇa sarvamārāpahāriṇā ||

narakapretasaṃtāpapraśamonmuktavāriṇā | saṃsāragahanāntasthabhavyasatvārthasāriṇā ||

jagannetrocchavotpādibalālaṅkāradhāriṇā | viduṣā bālavapuṣā lokavismayakāriṇā ||

mañjuśrī saṃjñakaṃ yat tat piṇḍībhūtaṃ jagaddhitaṃ | sarveṇaivātmabhāvena namas tasmai punaḥ punaḥ ||

annekaduṣkhasaṃtaptaprahlādanamahāhradaṃ | trailokyatṛṣṇāpātālaprapūraṇamahāmbudam ||

jagadiṣṭaphalasphītadaśadikkalpapādapaṃ |prārthitaprāptisaṃhṛṣṭajagannetrotpalārcitaṃ ||

vismayodgataromāñcair bodhisatvaśataiḥ stutam | mañjuśriyaṃ namasyāmi praṇāmair uttarottaraiḥ ||

niḥśeṣaduṣkhavaidyāya sukhasattrapradāyine | sarvākāropajīvyāya mañjughoṣāya te namaḥ ||

iti jinatanayānāṃ sarvathātyadbhutānāṃ caritam upanibdhyopārjitaṃ yac chubhaṃ me | bhavatu sukham annantaṃ dehināṃ tena yāvat sugatapadam annantavyomasīmādhipatyaṃ || puṇyavṛddhiḥ samāptā ||samāptaś cāyaṃ bodhisatvavinayo 'nnekasūtrāntoddhṛtaḥ śikṣāsamuccaya iti ||

[英譯] He said also : " One must exercise oneself in making no difference between others and self, if the thought of becoming a Buddha is to become strong. Self and not-self exist only relatively, just as the hither and further banks of a river, and therefore this is false. [358] That bank is not of itself the other bank ; then in relation to what could this bank exist ? Self-hood is not of itself realised, then in relation to what should there be another ? " If you say. No hurt comes to me by another's pain, and do not protect him ; why do you protect yourself so as not to be hurt by pain in a future body ? ' ' If another is born there, what is the use of merit ? What is the use of a young body's piling up riches for an old one? When that which is in the womb is dead another is born, the child ; when childhood is dead, boyhood ; for the destruction of this comes the youth, by destruction of this the old man ; how is it one body that is dead ? Thus each moment the body is different, like the hair and nails and so forth. Then by the leaving of childhood the child becomes the boy. The body is to be called self-existing only if it has stability. If the body is something that has a shape, there is no body either in the embryo or in the cremated ashes ; if you maintain that it does exist in a subtle form without gross existence, then it is not to be seen by itself, and it cannot be called a body. I am not concerned with such a thing at all ; but the visible body is liable to destruction and it is only relatively true that there is a bond between the various stages. [359] If its existence is established by the scripture, it is nevertheless denied both by reasoning and by scripture because the primary nature does not exist independently of the qualities ; nor are there three essential elements, and the qualities, if they exist, are also each of three parts, and the rest of the world is ninefold. Without consciousness are such things as clothes; how can they consist of pleasure and so on ? Cloth does not come from such things as happiness, but happiness, etc., comes from such things as clothes : as they are not the cause of clothes, they exist not, and how can they be happiness ? Therefore by scripture and reasoning all that is composite is impermanent. Therefore the connection of cause and effect is not destroyed by evidence ; it is seen in the particular series of each being ; how could it exist with permanent things ? The atom is not a unity without parts,' because in such a unity there are no special divisions. Lamp-oil is used up and it is not seen being used up ; so things are not seen being used up every moment. To liken the series of moments of consciousness and its aggregation to a group or an army is a mistake ; nevertheless there is a notion of ' I ' in reference to this series and aggregation because of our habit of considering them as 'I.' Why, then, could not such a notion be produced with regard to other beings ? [360] Therefore the world must be thus understood as an aggregation of spheres. The suffering of oneself and one's neighbour is to be prevented even if it be not really felt. Although not justified, if that suffering takes place in oneself and not in another, what is not justified must be eschewed whether in oneself or in other, with all one's strength. If much pain comes by pity, why should we make effort to produce this suffering ? We answer : When we contemplate the pain of the world, how comes there much pain from pity ? Thus when the mind has become accustomed to regard pain and pleasure as alike in another, at the very going down into hell they are as wild geese going into a lotus plantation. When they are plunged in an ocean of joy at the deliverance of creatures, their satisfaction is complete ; even deliverance is nothing to them if it be without flavour. Even after this acting for others' good there is no exhilaration and no dismay. There is not even desire for the ripening of merit because of the thirst for others' good alone. The happiness of all creatures in the world is really his own, there is no doubt of that. There is no room even for jealousy for others' blessings, since he considers them as his owns [361] "The pointing out of sin is the same in others or in self ; and so a delight in merit is a vehicle to take one to enlightenment. Thus comes about the application of all merit without exception ; therefore merit is produced, infinite as animate nature. This is the last road, the beginning of the infinite joy of peace, bringing joy to the great multitude of the company of Bodhisatvas. And being always protected by the servants of Buddha with Vajrapani as their supreme chief, causing fear to Mara's cohorts, the royal sons of the Buddhas, in the chariot of enlightenment, ride by that road, their praises sung by gods and others. Therefore identifying oneself with other creatures through constant practice for the sake of quenching others' pain one should renounce self and all such things. When one is in the grasp of desire, his pain is not quenched, because by preventing the application of merit he causes pain ; and when the world is burnt in the fire of pain, what delight can there be in one's own happiness ? When one is burning all over, what happiness is there if one nail is not burned ? Desire for selfhood is the chief root of all pains. Therefore I destroy just this for all creatures, by abandoning my own good. [362] "Therefore desire, known for the arch-procuress, must be conquered with every effort, by remembering the truth about self, by the thought how the chain of causation is produced. If for fear I do not abandon this self there is danger in not giving it, because each moment my body and thought are passing away. If wisdom can be received by the body, imperishable by perishable, pure by impure, then it is received by me. Thus having abandoned self let him follow the good of all creatures, like an image of Bhaisajyaguru, not thinking of worldly things. Let him apply his own knowledge to the service of all creatures ; having duly guarded his wealth, let him use it for all creatures. One must produce the suffering which expels much suffering in oneself or another, and also that which produces much happiness. But passions, since they hinder the enjoyment of creatures, are to be swept away with all earnestness as the corpses of snakes are swept from a holy place which is to be enjoyed by the good. That holy place cleansed bears rich and abundant crops of blessing, it will rejoice the world tormented by a dearth of happiness. Are not gain and honour and self renounced by me ? What is the good today of anger or falsehood ? That is what I ask. If there is hatred against those who destroy my things, how shall there be compassion ? For even the cruel man is not angry if another's good is destroyed. [363] It is true that the sugar- cane and musk are contemptible, which when improperly treated by their owner are uneatable. They do not think of requital thro' desire of the good of the owner, they do not incline him to give, they do not approach him for, enjoyment. Following and approaching then, the miraculous sons of the Conqueror, great remedies of all organs and diseased humours, address and instruct the angry evildoers, and without abandoning their essential sweetness, they make happy even the unhappy. There are five elements called earth, water, fire, wind, voice ; so long as beings exist, they do good to all, and even by the wickedness of these there is no cessation from the doing good ; thus I do no hurt to all these elements, even six. So long as the world shall remain poised in the air, so long shall I continue doing good to the world, progressing onwards towards enlightenment. Myself my teacher, always instructing myself, like a good pupil, without myself asking myself, with all my force. [364] Who would be unhappy by my unhappiness, fearful from my fear, or know my faults and evil propensities, as the self can do when it is the preceptor of self ? How could a pupil be equally indefatigable and unwandering as oneself, or a subject for pity, and always ready ? Bemused by trouble in this world, blind with perplexity, on a path full of pitfalls, stumbling at every step, both another and myself are deplorable always. " Men have the same failings as oneself ; therefore to search for errors is not proper ; nay, it is rather fit to admire virtues when we meet them. It is impossible for me alone to remove this great ocean of my faults ; for that I have need of others. Then what leisure have I for others' faults ? " I accept respectfully the voice of those clever at instructing others, who assist with unsolicited instruction ; I am the pupil of all. I have to fight alone against many passions, my enemies ; then while I am engaged in battle with one, others strike me easily. Then he who tells me a danger, in the rear or in some other quarter, whether he hate me or love me, he is a friend that gives me life. [365] '' With the dark blue colour of a swarm of bees, wearing an ascetic's dress, carrying a chaplet of various sweet and blooming flowers, traversing a multitude of Buddha's fields in all directions at the same time, mighty, invincible, taking away every obstacle, emitting the water of quenching for the fires of ghostly existence and hell, pursuing the good of beings who may be converted, standing in the abysses of trans- migration, wearing the ornament of strength for causing the opening of the world's eyes, wise, strong in body, causing people to feel confidence. With all my being, glory again and again to that concentrated salvation which has for name Manjusri, a great lake of joy for those tormented with different pains, a mighty cloud for satisfying the hells of thirst in the three worlds, a wishing-tree filling the ten regions with blooming flowers that the world desires, venerated by the lotus-eyes of the world, rejoiced by reaching their desires, praised by hundreds of Bodhisatvas their hair shivering with admiration. I revere Manjusri with ever-increasing salutations. Honour to thee, Manjusri, sorrow's physician, giver of the feast of happiness, by whom in every way we five. [366] ''Thus, having written of the life of the long line of Conquerors, most wonderful everywhere, good has been acquired by me ; let there be happiness without end for embodied creatures thereby until the sovereignty of the Sugata extends over the infinite boundaries of heaven." End of the Growth of Merit. Here endeth the Siksasamuccaya set forth in a number of chapters for the discipline of Bodhisatvas.

[法護譯] 論曰：若能積集諸相應行，則於自他增長勝福。而說頌曰：

學自他平等，堅固菩提心，對自成於他，展轉無有實。

亦猶立彼岸，由此而對待，彼既本來無，我性何所有？

若苦不防護，則為苦所著，如是行法者，云何而不護？

起邪妄分別，執我以為常，若我本如然，何現有生滅？

彼若別有生，為誰修福業，營求於財利，及受諸快樂？

現見身衰老，不久而殞滅，復生為孾兒，童子及年少，

於剎那時分，速朽而變壞，何處名為身。 爪髮皆離散。

初識託母胎，生已為孩孺，盛年衰老相，最後為灰燼。

此明身自性，分位假安布，畢竟無一塵，形相那久住。

又復此身者，不說當自知，為異相所遷，思惟我何有。

由分位和合，世俗而顯現，於佛正理中，隨相應所斷。

彼若無有識，則不能建立，亦無貪恚癡，云何有功德？

餘九種世間，各各有三種，無識與衣等，何能生彼樂？

衣不能生樂，當知從因生，若樂生於衣，彼相何曾有？

是故正教理，說諸行無常，現證及思惟，由因緣和合。

見自己眷屬，云何說有常？於方所推求，無一微塵許。

如燃燈油盡，彼油知何往？如是觀察已，剎那不可住。

聚集諸眷屬，嚴飾而行列，妄計為我有，於樂他可知。

了知彼眾生，無一可積集，自他既有殊，於苦亦無得。

如是不相應，彼我何處有？或如自力能，數數而開示，

世間諸眾生，多苦常逼切，當起大悲心，為憐愍於彼，

善作是觀察，平等而救度。假使入阿鼻，如鵝泛蓮沼，

為令諸有情，常處歡喜海。自不樂解脫，救彼常無厭，

作是利益已，而不生恃賴，亦無有疲勞，不希於果報。

若十方福聚，彼我定獲得，不生嫉妬心，他樂同己想。

又復若自他，同修於懺悔，勸請佛世尊，及隨喜福業，

作如是迴向，平等無差別，隨其福所施，無盡眾生界。

菩薩行是行，則多所饒益，增長大悲心，獲最上安隱。

得彼金剛手，及諸佛世尊，常作於護持，群魔咸驚悸。

是法王之子，諸天咸讚揚，住菩提心車，善遊履勝道。

眾生善修習，息除自他苦，故我無所著，一切皆當捨。

若人為愛縛，則苦無窮極，煩惱由之生，損壞徒後悔。

若火燒眾生，熾然皆普遍，下至爪分量，於己亦無樂。

謂一切我愛，第一之苦本，燒然使無餘，為利諸含識。

樂妻子眷屬，畢竟皆棄捐，思惟因緣生，於身亦無愛。

諸有具智人，於彼二皆捨，了知身與心，剎那差別起。

謂常無有常，離垢本無垢，自得於菩提，彼亦成正覺。

不思以世法，而利於眾生，法藥及佛像，如是我當施。

以惠自揀擇，所作事相應，攝護於己財，積已而能散。

或自身他身，若少苦多苦，如是皆令得，諸上妙快樂。

眾生於欲境，防護生障惱，如蛇處窟穴，畢竟令清淨。

猶如淨良田，成熟諸稼穡，能除飢熱惱，滿足其福報。

若人不遠離，名利及五欲，所說亦無誠，於彼不須怒。

彼既失自利，怒之忍何有？於是不生瞋，利他而不斷。

善行真實忍，如觀麝有香，己物為他侵，返遭獵者損。

以方便思惟，無主宰快樂，自既非受用，彼何無教誨？

如是彼佛子，念念除煩惱，了諸根境界，譬若大瘡疱。

念彼忿恚者，饒益而開誘，自性離調柔，處苦樂何得？

又彼五大種，示之以強名，乃至住有情，皆成於義利。

若利生無懈，則不造諸惡，故我勤修習，六界無衰惱。

至虛空究竟，及世間邊際，我住利眾生，令智心成熟。

身為阿闍梨，善學離諸苦，不問自力能，何所非防護？

若自作苦惱，何因生恐怖？隨自師了知，我慢諸過失。

住大悲境界，不貪於果報，常近事修學，平等何有我？

見癡狂盲者，行步多錯悞，或墮險道中，自他常憂惱。

為尋求彼故，同難而救護，如是行相應，則見大功德。

我過失非一，其深如巨海，若自他復造，何由得解脫？

若彼善教誡，羞恥諸過咎，常頂受他言，一切皆當學。

聞彼冤生怖，慎勿於餘說，彼我心命同，若喜則無恥。

諸煩惱冤敵，我獨能鬪戰，若此於心中，損壞無安隱。

歸命觀自在，大悲無與等，紺髮簇旋螺，復如鬘垂下。

於十方剎土，指端流乳海，救地獄鬼趣，輪回諸極苦。

復於善眾生，亦尋聲救護，婆雉阿修羅，得脫彼冤害。

極最勝莊嚴，世所未曾覩，愚智諸有情，瞻奉咸忻慶。

又復虔信禮，妙吉祥大士，所集正法藏，能利樂世間。

無比大醫王，善消諸毒難，施樂及壽命，故我今稽首。

無邊苦熱惱，現廣大清泉，令眾悅其心，當除諸渴愛。

十方諸世界，各現劫羅波，眾生滿所求，普現青蓮目。

無量諸菩薩，稱讚身毛聳，歸命文殊尊，最勝無過上。

一切希有菩薩行，結集所有諸功德，自他當獲福無窮，皆作文殊真佛子。

書寫此正法，我所有微善，為愍有情故，令增長勝惠。

諸法從緣生，緣謝法即滅，我師大沙門，常作如是說。