佛說出生菩提心經一卷
The Sutra on Generating the Bodhi Mind Spoken by the Buddha
大隋北印度三藏闍那崛多譯
如是我聞：
Thus have I heard:
一時婆伽婆在王舍城迦蘭陀竹園，與大比丘眾百千人俱，復與無量阿僧祇不可說大菩薩眾所謂十方來集。
At that time, the Blessed One was dwelling in the Kalandaka Bamboo Grove of Rajagriha, accompanied by a great assembly of one hundred thousand bhikkhus, and also by an immeasurable, incalculable multitude of great bodhisattvas who had gathered from the ten directions.
爾時王舍大城有婆羅門姓大迦葉，於睡眠中夢見閻浮提內有大蓮華，其華千葉，光明遍照三千大千世界，微妙最勝七寶所成。於蓮華內見有月輪，彼月輪內又見丈夫，放大光明普照一切，此四天下所有眾生見斯光者，生大歡喜踊躍無量，皆受快樂。
At that time, in the great city of Rājagṛha, there was a Brahmin of the great Kāśyapa clan. In his sleep, he dreamed of a great lotus flower blooming within Jambudvīpa, with a thousand petals, its radiance illuminating the three thousand great thousand worlds, exquisitely supreme and formed of the seven treasures. Within the lotus, he saw a moon disc, and within that moon disc, he beheld a man emitting a great light that shone upon all beings. All living beings in this fourfold world who saw this light were filled with immense joy and boundless delight, experiencing profound happiness.
爾時迦葉婆羅門睡覺已，念所夢事心喜生疑：「此何因緣？竟有何事？於先現此未曾有相，昔所未聞，如我夢見？」作是念已，生大歡喜未曾見有，復作如是念：「此有沙門瞿曇，我從他聞六年苦行，降伏魔眾證大菩提，轉妙法輪摧諸外道，為諸智人之所讚歎，聰明善巧知諸事相。我今應往詣彼沙門瞿曇問此夢相。」
At that time, the Brahmin Kasyapa awoke from sleep, his mind filled with the memory of the dream, both joyful and puzzled. He wondered, "What is the reason for this? What could it mean? Such an extraordinary sign has never appeared before, nor have I ever heard of anything like this dream I saw." With these thoughts, he felt immense joy, something he had never experienced before. Then he thought further: "There is the ascetic Gautama. I have heard that he practiced austerities for six years, subdued the hosts of Mara, attained great enlightenment, turned the wheel of the Dharma, and refuted all non-Buddhist teachings. He is praised by the wise, known for his intelligence, skill, and understanding of all phenomena. I should go to that ascetic Gautama and ask him about this dream."
爾時迦葉婆羅門，夜既過已，從王舍城往詣迦蘭陀竹園，往到佛所，到已頂禮佛足却住一面。住一面已，如夢所見而向佛說。
At that time, after the night had passed, the Brahmin Kāśyapa left Rājagṛha and went to the Kalandaka Bamboo Grove. Arriving at the Buddha's dwelling, he approached the Buddha, bowed his head at the Buddha's feet, and then stood to one side. Standing there, he recounted to the Buddha what he had seen in his dream.
時婆羅門具說夢已，爾時世尊告迦葉婆羅門言：「汝善男子！有四種善夢得於勝法。何等為四？所謂於睡眠中夢見蓮華，或見繖蓋，或見月輪，及見佛形。如是見已，應自慶幸我遇勝法。」
At that time, the Brahmin finished recounting his dream. Then the World-Honored One said to the Brahmin Kasyapa, "Good man, there are four kinds of auspicious dreams that lead to superior teachings. What are these four? They are: dreaming in your sleep of a lotus flower, or of a parasol, or of the moon's orb, or of the Buddha's form. Having seen such things, you should rejoice, for I have encountered a superior teaching."
爾時世尊欲重宣此義，而說偈言：
Then the World-Honored One, wishing to restate this meaning, spoke in verse:
「若有睡夢見蓮華， 及以夢見於繖蓋；
或復夢裏見月輪， 應當獲得大利益；
若有夢見佛形像， 諸相具足莊嚴身，
眾生見者應歡喜， 念當必作調御人。」
If in your sleep you see lotus flowers, or dream of a canopy above; or if in dreams you see the moon's full orb, then great benefit you shall receive.
If in your dreams you see the Buddha's form, complete with marks, adorned with splendor, beings who see this should rejoice— know they will surely become a guide for all.
爾時迦葉婆羅門聞此偈已，復白佛言：「世尊！何者是大利，諸眾生等若為能得此利益求菩提道？」
At that time, the Brahmin Kāśyapa, having heard this verse, addressed the Buddha once more: "World-Honored One, what is the greatest benefit? How can all sentient beings attain this benefit and seek the path to Enlightenment?"
爾時佛告迦葉婆羅門言：「大利者所謂一切智者是其利也。」
At that time, the Buddha told the Brahmin Kasyapa: "The greatest benefit is that of the All-Knowing One."
時迦葉婆羅門復白佛言：「世尊！所言一切智利者，有何因緣而可得也？」
At that time, the Brahmin Kasyapa again asked the Buddha: "World-Honored One, what causes and conditions are required to attain the wisdom of omniscience?"
爾時世尊為迦葉婆羅門而說偈言：
At that time, the World-Honored One spoke this verse to the Brahmin Kasyapa:
「我今說大利， 婆羅門善聽。
若有利和合， 當作兩足尊。
若作轉輪王， 自在四天下，
眾生欲作者， 須發菩提心。
若作梵天王， 於眾得自在，
眾生欲作者， 須發菩提心。
欲界及色界、 無色及上界，
眾生欲作者， 須發菩提心。
若有眾生等， 若欲作商主，
為商主導師， 須發菩提心。
若有眾生等， 欲作大光明，
破滅諸黑暗， 須發菩提心。
若有眾生等， 欲滅諸顛倒，
及以三有等， 須發菩提心。
若有眾生等， 欲滅諸蓋障，
及諸惡法者， 須發菩提心。
若有眾生等， 欲滅於無明，
及斷貪愛網， 須發菩提心。
若有眾生等， 欲滅有及愛，
及滅垢無垢， 須發菩提心。
若有眾生等， 欲滅於我慢，
及色使我慢， 須發菩提心。
若有眾生等， 欲離於貢高，
無病、命我慢， 須發菩提心。
若有眾生等， 欲滅老我慢，
無常、常住慢， 須發菩提心。
若有眾生等， 欲滅多聞慢，
及以持戒慢， 須發菩提心。
若有眾生等， 欲滅蘭若慢，
乞食等諸慢， 須發菩提心。
若有眾生等， 欲滅知識慢，
愛糞掃衣慢， 須發菩提心。
若有眾生等， 欲滅神通慢，
一食以為淨， 須發菩提心。
若有眾生等， 欲滅一切慢、
所有有為慢， 須發菩提心。
若有眾生等， 當欲供養佛、
於先滅度者， 須發菩提心。
若有眾生等， 當欲供養佛、
所有諸如來， 須發菩提心。
若有眾生等， 欲得轉法輪，
世間無能轉， 須發菩提心。
若有眾生等， 欲滅應當滅，
當思所多思， 須發菩提心。
若有眾生等， 當欲行梵行，
初、中、後最上， 須發菩提心。
若有眾生等， 欲攝諸精進，
往來諸有中， 須發菩提心。
若有眾生等， 欲說諸行苦，
見眾生受苦， 須發菩提心。
若有眾生等， 諸法無有我，
欲為眾生說， 須發菩提心。
若有眾生等， 欲轉於法輪，
欲觸上菩提， 須發菩提心。
若有眾生等， 欲說寂涅槃，
當證勝菩提， 須發菩提心。
如是等功德， 發心者能得，
梵志當聞已， 應行菩提道。」
"Now I speak of great benefit, Brahmin, listen well. If you seek benefit and harmony, you should aspire to become a Fully Enlightened One. If you wish to become a Wheel-Turning King, sovereign over the four continents, any being who desires this must first arouse the mind of Enlightenment. If you wish to become a Brahma King, attaining mastery among the multitude, any being who desires this must first arouse the mind of Enlightenment. For the desire realm, the form realm, the formless realm, and the realms beyond, any being who desires to reach them must first arouse the mind of Enlightenment. If there are beings who wish to become great caravan leaders, guiding merchants as their master, they must arouse the mind of Enlightenment. If there are beings who wish to become a great light, shattering all darkness, they must arouse the mind of Enlightenment. If there are beings who wish to end all delusions, and the three realms of existence, they must arouse the mind of Enlightenment. If there are beings who wish to eliminate all hindrances, and all evil dharmas, they must arouse the mind of Enlightenment. If there are beings who wish to end ignorance, and cut through the net of craving, they must arouse the mind of Enlightenment. If there are beings who wish to end existence and desire, and eliminate both defiled and undefiled states, they must arouse the mind of Enlightenment. If there are beings who wish to end the conceit of self, and the conceit of form as self, they must arouse the mind of Enlightenment. If there are beings who wish to abandon arrogance, the conceit of health, life, and self, they must arouse the mind of Enlightenment. If there are beings who wish to end the conceit of aging, the conceit of impermanence and permanence, they must arouse the mind of Enlightenment. If there are beings who wish to end the conceit of learning, and the conceit of moral discipline, they must arouse the mind of Enlightenment. If there are beings who wish to end the conceit of solitude, and the conceit of alms-begging, they must arouse the mind of Enlightenment. If there are beings who wish to end the conceit of knowledge, and the conceit of wearing rag-robes, they must arouse the mind of Enlightenment. If there are beings who wish to end the conceit of spiritual powers, and the conceit of single-meal purity, they must arouse the mind of Enlightenment. If there are beings who wish to end all conceit, every conceit of conditioned existence, they must arouse the mind of Enlightenment. If there are beings who wish to make offerings to the Buddha, to those who have already attained Nirvana, they must arouse the mind of Enlightenment. If there are beings who wish to make offerings to the Buddha, to all the Thus-Come Ones, they must arouse the mind of Enlightenment. If there are beings who wish to turn the Dharma Wheel, which no one in the world can turn, they must arouse the mind of Enlightenment. If there are beings who wish to end what should be ended, to contemplate what should be contemplated, they must arouse the mind of Enlightenment. If there are beings who wish to practice the holy life, supreme in the beginning, middle, and end, they must arouse the mind of Enlightenment. If there are beings who wish to gather all diligence, moving through the cycles of existence, they must arouse the mind of Enlightenment. If there are beings who wish to speak of the suffering in all formations, seeing beings endure suffering, they must arouse the mind of Enlightenment. If there are beings who understand all dharmas are without self, and wish to explain this to beings, they must arouse the mind of Enlightenment. If there are beings who wish to turn the Dharma Wheel, to touch the highest Enlightenment, they must arouse the mind of Enlightenment. If there are beings who wish to speak of peaceful Nirvana, to realize the supreme Enlightenment, they must arouse the mind of Enlightenment. All such virtues and merits can be attained by one who arouses this mind. Brahmin, having heard this, you should practice the path to Enlightenment."
爾時迦葉婆羅門聞此偈已，復白佛言：「世尊！發菩提心者應攝幾許福聚？」
Then, hearing this verse, the Brahmin Kasyapa asked the Buddha again: "World-Honored One, how much merit should one who aspires to Enlightenment gather?"
爾時世尊即以偈頌向迦葉婆羅門說如是言：
Then the World-Honored One spoke to the Brahmin Kasyapa in verse, saying:
「若此佛剎諸眾生， 令住信心及持戒，
如彼最上大福聚， 不及道心十六分。
若此佛剎諸眾生， 令住信心於法行，
如彼最上大福聚， 不及道心十六分。
若諸佛剎恒河沙， 皆悉造寺求福故，
復造諸塔如須彌， 不及道心十六分。
若有佛剎如恒沙， 皆悉遍施諸七寶，
如彼最上大福聚， 不及道心十六分。
如鐵圍山高廣大， 造塔無量為諸佛，
如是求福眾生等， 不及道心十六分。
若諸眾生具滿劫， 若頭若髆常擔戴，
如彼最勝福德聚， 不及道心十六分。
如是人等得勝法， 若求菩提利眾生，
彼等眾生最勝者， 此無比類況有上？
是故得聞此諸法， 智者常生樂法心，
當得無邊大福聚， 速得證於無上道。」
"If all beings in this Buddha-land were established in faith and upheld precepts, the supreme merit thus amassed would not equal a sixteenth of the resolve for Enlightenment.
If all beings in this Buddha-land were established in faith and practiced the Dharma, the supreme merit thus amassed would not equal a sixteenth of the resolve for Enlightenment.
If, for the sake of merit, one built temples as numerous as the sands of the Ganges in all Buddha-lands, and erected stupas as high as Mount Sumeru, it would not equal a sixteenth of the resolve for Enlightenment.
If one gave away the seven treasures filling Buddha-lands as numerous as Ganges sands, the supreme merit thus amassed would not equal a sixteenth of the resolve for Enlightenment.
If one built immeasurable stupas for all Buddhas, as vast and high as the Iron Ring Mountains, the merit sought by such beings would not equal a sixteenth of the resolve for Enlightenment.
If beings, for a full kalpa, carried offerings upon their heads and shoulders, the supreme merit thus amassed would not equal a sixteenth of the resolve for Enlightenment.
Those who attain this supreme Dharma, who seek Enlightenment to benefit beings— such beings are the most excellent; what can compare to them, let alone surpass them?
Therefore, hearing these teachings, the wise should always rejoice in the Dharma. They will gain boundless, great merit and swiftly realize the supreme path."
爾時迦葉婆羅門復白佛言：「世尊！如是發菩提心者有退轉不？」
At that time, the Brahmin Kasyapa again addressed the Buddha, saying: "World-Honored One, can one who has thus aroused the mind of enlightenment ever regress?"
是時佛告迦葉婆羅門言：「如是發菩提心者，於解脫中無有退也。但就事別，有三種菩提。何等為三？所謂聲聞菩提、辟支佛菩提、阿耨多羅三藐三菩提。
At that time, the Buddha said to the Brahmin Kāśyapa, "One who thus arouses the aspiration for enlightenment will never regress on the path to liberation. However, in terms of specific attainments, there are three types of enlightenment. What are these three? They are: the enlightenment of the Śrāvaka, the enlightenment of the Pratyekabuddha, and the supreme, perfect enlightenment of the Buddha."
「大婆羅門！何者是聲聞菩提？若善男子善女人發阿耨多羅三藐三菩提，而不教他發菩提心、不令他住，亦不為說如是經典，不自受持亦不為人廣說其義，亦有親近是富伽羅，而不承事供養所須；若有來者及不來者亦不恭敬，而於彼所不生隨喜，以此因緣心得解脫——婆羅門！——是則名為聲聞菩提。
Great Brahmin, what is the enlightenment of the disciples? It is when a virtuous man or woman aspires to attain supreme, perfect enlightenment, yet does not guide others to develop the mind of enlightenment, nor helps them abide in it. They do not teach this profound scripture to others, nor do they uphold it themselves or widely explain its meaning to others. Even if they encounter such a person, they do not serve, make offerings, or provide for their needs. Whether others come to them or not, they show no respect, nor do they rejoice in their virtues. Through such causes and conditions, their minds attain liberation—Brahmin—this is called the enlightenment of the disciples.
「復次，何者是辟支佛菩提？若善男子善女人自發菩提心，而不教他發菩提心、不令他住，亦不為說如是經典，不自受持亦不廣為他人解說，亦不親近如是富伽羅，而不承事供養所須；若有來者及不來者，亦不恭敬亦不隨喜，以此因緣心證辟支菩提，是故名為辟支佛道。
Furthermore, what is the Pratyekabuddha's Enlightenment? If a virtuous man or woman spontaneously arouses the mind for Enlightenment, yet does not guide others to arouse the mind for Enlightenment, nor causes them to abide in it, nor expounds such a sutra for them; if they neither receive and uphold it themselves nor widely explain it to others, nor draw near to such a person of merit, nor serve and provide for their needs; if they neither show reverence nor rejoice in the merits of those who come or do not come—by these causes and conditions, their mind attains the Pratyekabuddha's Enlightenment. This is therefore called the Path of the Pratyekabuddha.
「復次，何者是阿耨多羅三藐三菩提？若善男子善女人自發阿耨多羅三藐三菩提心，亦復教他發阿耨多羅三藐三菩提心，既令彼住，復為人說如是經典，悉令受持，親近如是富伽羅等，承事供養；若有來者及不來者，亦悉恭敬亦生隨喜，如此解脫自利利他，為多人利益故、為多人安樂故、憐愍世間利益安樂諸天人等故，名阿耨多羅三藐三菩提也。以何義故名阿耨多羅三藐三菩提？於上更無有勝可求，是故名為阿耨多羅三藐三菩提。」
Furthermore, what is Anuttara-samyak-sambodhi? When a virtuous man or woman personally resolves to attain Anuttara-samyak-sambodhi, and also teaches others to resolve to attain it; when they establish others in this resolve and expound this sutra to them, enabling them to receive and uphold it; when they draw near to such noble individuals, serve and make offerings to them; when they show reverence and rejoice equally toward those who come and those who do not come—this liberation, which benefits oneself and others, for the welfare of many, for the happiness of many, out of compassion for the world and for the benefit and happiness of gods and humans, is called Anuttara-samyak-sambodhi.
Why is it called Anuttara-samyak-sambodhi? Because there is nothing superior beyond it to seek—thus it is named Anuttara-samyak-sambodhi.
爾時世尊欲重宣此義，以偈頌曰：
Then the World-Honored One, wishing to restate this meaning, spoke in verse:
「自發菩提心， 不教他受持，
因自心力故， 於後般涅槃。
為自利勤劬， 不教他受持，
是故名沙門， 佛子最勝師。
彼發菩提心， 教化生歡喜；
是故自得道， 果報如是知。
自成不成他， 諸仙中福田，
得名為緣覺， 婆羅門當知。
自發菩提心， 復脫多眾生，
為世作利益， 故名佛導師。
成就自利益， 復令他解脫，
此彼無差別， 故名不思議。」
"One who awakens the mind for enlightenment, Yet does not guide others to embrace it, Attains liberation through their own effort, And later enters final nirvana.
Striving diligently for their own benefit, Without teaching others to uphold the Dharma, Such a one is called a monastic, A supreme teacher among the Buddha's followers.
They awaken the mind for enlightenment, Bringing joy through their teachings; Thus they attain the path themselves, And know the fruit of such reward.
Perfecting themselves, not perfecting others, A field of merit among sages, They are known as a solitary awakened one, Understand this, O seeker of truth.
One who awakens the mind for enlightenment, And also liberates many beings, Bringing benefit to the world, Is called the Buddha, the guiding teacher.
Accomplishing their own welfare, And freeing others as well, Without distinction between self and others, This is called the inconceivable."
爾時迦葉婆羅門白佛言：「世尊！解脫解脫有差別不？」
At that time, the Brahmin Kasyapa asked the Buddha: “World-Honored One, are liberation and liberation different from each other?”
佛言：「婆羅門！解脫於解脫無有差別；道於道無有差別；乘於乘而有差別。譬如王路，有象輿者、有馬輿者、有驢輿者，彼等次第行於彼路同至一城。婆羅門！於汝意云何？如是等乘有差別不？」
The Buddha said, "Brahmin, there is no difference in liberation from liberation; there is no difference in the path from the path; but there is a difference in the vehicles. Just as on a royal road, some travel by elephant carriage, some by horse carriage, and some by donkey carriage—they all proceed along that same road in succession and arrive at the same city. Brahmin, what do you think? Are these vehicles different or not?"
婆羅門言：「大德世尊！然彼諸乘實有差別。」
The Brahmin said, "Venerable World-Honored One, yet those various vehicles truly have their differences."
佛言：「如是如是。婆羅門！聲聞乘、辟支佛乘、阿耨多羅三藐三菩提乘有差別，道與解脫無有差別。婆羅門！譬如恒河，有三種人有從此岸至於彼岸。其初人者，以草為筏倚之而度；第二人者若以皮囊、若以皮船倚之而度；第三人者，造作大船乘之入河，於此船中載百千人。其第三人，復勅長子安置守護如此船舫：『所有眾生來者，汝從此岸度至彼岸，為多人等作利益故。』婆羅門！於意云何？夫彼岸者有差別不？」
The Buddha said: "Exactly so, Brahmin. There is a difference between the vehicle of the Śrāvaka, the vehicle of the Pratyekabuddha, and the vehicle of Anuttarā Samyaksaṃbodhi, but there is no difference in the path and liberation. Brahmin, it is like the Ganges River, where three kinds of people cross from this shore to the other shore. The first person uses a raft made of grass to rely on and cross over; the second person uses either a leather bag or a leather boat to rely on and cross over; the third person builds a great ship, boards it, enters the river, and carries a hundred thousand people on this ship. This third person then commands his eldest son to arrange and guard this ship: 'For all beings who come, you shall ferry them from this shore to the other shore, for the benefit of many people.' Brahmin, what do you think? Is there any difference in the other shore?"
婆羅門言：「不也。世尊！」
"No, World-Honored One."
佛復問言：「婆羅門！於汝意云何？彼乘之乘有差別不？」
The Buddha then asked, "Brahmin, in your view, is there any difference between the vehicle and the one who rides it?"
婆羅門言：「所乘之乘實有差別。」
The Brahmin replied, "The vehicles we ride are truly different."
佛言：「如是如是。婆羅門！然聲聞乘、辟支佛乘、阿耨多羅三藐三菩提乘實有差別。婆羅門！如第一人，依倚草筏從於此岸至於彼岸，獨一無二，聲聞菩提應如是知；第二人者，若倚皮囊及以皮船，從於此岸度至彼岸，辟支佛菩提應如是知；婆羅門！如第三人，成就大船共多人眾，從於此岸至於彼岸，如來菩提應如是知。」
The Buddha said: "Indeed, indeed. Brahmin, yet there truly are distinctions among the Vehicle of the Hearers, the Vehicle of the Solitary Realizers, and the Vehicle of Supreme Perfect Enlightenment. Brahmin, it is like the first person who, relying on a raft of grass, crosses from this shore to the other shore, alone and unaided—so should the Enlightenment of the Hearers be understood. The second person, who relies on a leather sack or a leather boat to cross from this shore to the other shore—so should the Enlightenment of the Solitary Realizers be understood. Brahmin, the third person, who builds a great ship and carries many people across from this shore to the other shore—so should the Enlightenment of the Tathagata be understood."
爾時世尊欲重宣此義，而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:
「路及解脫無有上， 諸乘皆悉有差別；
智者如是應挍量， 當取最勝最上乘。
諸法教如是， 正覺說此言；
簡擇諸法已， 勝者應當學。」
"The path to liberation has no equal, Yet the various vehicles each have their distinctions; The wise should consider this carefully, And choose the supreme and highest vehicle.
Thus the teachings of all dharmas, Thus the Awakened One has spoken; Having discerned the dharmas, The wise should follow the highest."
爾時迦葉婆羅門復白佛言：「世尊！菩薩摩訶薩當云何行，云何念住，得至摩訶衍？」
At that time, the Brahmin Kāśyapa once again addressed the Buddha, saying: "World-Honored One, how should a Bodhisattva Mahasattva practice and maintain mindfulness in order to reach the Great Vehicle?"
爾時佛告迦葉婆羅門作如是言：「婆羅門！汝聽是義：若諸菩薩摩訶薩如念修行，至摩訶衍。婆羅門！若善男子善女人自發菩提心，亦教他人發菩提心；自樂修行，勸他令修亦令他住，復為解釋如是修多羅義；如是等富伽羅人，不來親近承受接事，當以四攝而攝取之。何等為四？所謂布施、愛語、利益、同事。」
At that time, the Buddha said to Kāśyapa the Brahmin, speaking thus: "Brahmin, listen to this meaning: If all Bodhisattva Mahāsattvas practice according to their vows, they will reach the Great Vehicle. Brahmin, if good men and good women themselves arouse the mind of Enlightenment, and also teach others to arouse the mind of Enlightenment; if they delight in practice themselves, encourage others to practice and help them abide in it, and further explain the meaning of such sutras; then such persons, even if they do not come close to receive and serve, should be embraced through the Four Means of Embracing. What are the four? They are: Giving, Kind Speech, Beneficial Action, and Shared Endeavor."
爾時世尊欲重宣此義，而說偈言：
Then the World-Honored One, wishing to restate this meaning, spoke in verse:
「種種大布施， 一切所有物，
欲攝受他故， 菩薩無畏者。
示現引接道， 眾生不依來，
能以妙善語， 數數當安慰。
為自他安樂， 彼所生善處，
晝夜常隨順， 如是眾生等。
不信教令信， 破戒令住戒，
慳悋令布施， 一切巧利益。
教人行菩提， 牢固常精進，
同於利益事， 智者如教行。
如此智慧者， 菩薩之導師；
智慧所行者， 常樂大乘法。
勇猛是最勝， 智者應當學，
以彼勝法故， 最勝到彼岸。」
"Through countless great acts of generosity, offering all that one possesses, the fearless bodhisattva seeks to embrace others.
Showing the path of guidance, even when beings do not follow, with kind and skillful words, they offer comfort again and again.
For the well-being of self and others, in every wholesome state they arise, day and night they follow along, accompanying all such beings.
To the doubtful, they bring faith; to the unrestrained, they restore discipline; to the stingy, they inspire generosity— skillfully benefiting all.
They teach others to walk the path of awakening, steadfast and ever diligent; in all that brings benefit, the wise act as taught.
One of such wisdom is a guide among bodhisattvas; what wisdom practices is always delighting in the Great Vehicle.
Courage is supreme— the wise should learn this; through that supreme Dharma, they reach the highest shore."
爾時迦葉婆羅門復以偈頌而白佛言：
Then, the Brahmin Kasyapa addressed the Buddha with these verses:
「大德示彼行， 菩薩諸導師，
當學彼所行， 得至兩足尊。
為我說彼行， 及行行所依，
菩提深廣大， 慈愍願為說。」
"O Great One, you have shown the path, The way of the Bodhisattvas, the guides. We must learn to walk as they do, To reach the feet of the Perfectly Enlightened One.
Please teach us that path, And the foundation upon which it is built. The wisdom of enlightenment is profound and vast— Out of compassion, I pray you explain it."
爾時世尊告迦葉婆羅門言：「善哉婆羅門！諸菩薩有三種行。何等為三？所謂天行、梵行、聖行。婆羅門！於中何者名為天行？若有善男子善女人，以慈身業、以慈意業、以慈口業，遍滿東方無量世界慈行充滿；行此遍已，復能善入南、西、北方，四維上下，皆以慈身業、慈意業、慈口業普遍充滿，是名天行。於中何者名為梵行？所謂四無量——何等為四？慈、悲、喜、捨——是名梵行。婆羅門！於中何者名為聖行？所謂三解脫門——何者為三？空、無相、無願——是名聖行。」
At that time, the World-Honored One addressed the Brahmin Kasyapa, saying: "Excellent, Brahmin! Bodhisattvas have three kinds of practice. What are these three? They are called the Divine Practice, the Brahma Practice, and the Noble Practice. Brahmin, among these, what is called the Divine Practice? If a virtuous man or woman, with compassionate bodily actions, compassionate mental actions, and compassionate verbal actions, fills the eastern direction throughout immeasurable worlds with the practice of loving-kindness; having accomplished this everywhere, they then skillfully enter the southern, western, and northern directions, the four intermediate directions, above and below, all universally filling them with compassionate bodily actions, compassionate mental actions, and compassionate verbal actions—this is called the Divine Practice. Among these, what is called the Brahma Practice? It refers to the Four Immeasurables—what are these four? Loving-kindness, compassion, sympathetic joy, and equanimity—this is called the Brahma Practice. Brahmin, among these, what is called the Noble Practice? It refers to the Three Gates of Liberation—what are these three? Emptiness, signlessness, and wishlessness—this is called the Noble Practice."
爾時世尊欲重宣此義，而說偈言：
Then the World-Honored One, wishing to restate this meaning, spoke in verse:
「勇猛行精進， 菩薩之導師，
若有具天行， 是人樂菩提。
聖行及梵行， 是行聖所說，
若有修行者， 是人得不動。」
"With courageous practice and diligent effort, The Bodhisattva guides the way. Those who embody heavenly conduct Find joy in Enlightenment.
Sacred conduct and pure living— These are the ways taught by the sages. Whoever cultivates them Attains the unshakable state."
爾時迦葉婆羅門復以此偈而白佛言：
Then the Brahmin Kasyapa addressed the Buddha with these verses:
「我樂深菩提， 今問大導師，
此等當來世， 如何集諸行？
為後眾生等， 故我問世尊，
於佛菩提中， 我意無分別，
令我發道心， 利益眾生故。」
"I delight in profound enlightenment, Now I ask the great guide: In future ages to come, How shall beings gather virtuous deeds?
For the sake of all beings yet to arise, Therefore I ask the World-Honored One, In the Buddha's enlightenment, My mind holds no discrimination,
So that I may awaken the bodhi-mind, For the benefit of all living beings."
爾時世尊復以偈頌報彼迦葉婆羅門言：
Then the World-Honored One replied to the Brahmin Kasyapa with these verses:
「說此修多羅， 令發大菩提，
梵志！佛菩提， 未曾有分別。
說此修多羅， 令發大菩提，
能斷一切疑， 隨順眾生問。
說此修多羅， 令發大菩提，
能斷一切疑， 稱彼眾生欲。
得聞此經者， 彼於未來世，
能行大布施， 至於檀彼岸。
得聞此經者， 彼於未來世，
護持戒無缺， 至於戒彼岸。
得聞此經者， 彼於未來世，
行忍為眾生， 至於忍彼岸。
得聞此經者， 彼於未來世，
精進為眾生， 至於精進岸。
得聞此經者， 彼於未來世，
常入諸禪定， 至於禪彼岸。
得聞此經者， 彼於未來世，
為眾求勝智， 至於智彼岸。
已曾作供養， 憐愍眾生者，
得聞此經典， 後世到其手。
比丘住蘭若， 意欲佛菩提，
得聞此經者， 於後最先得。
過去數億佛， 已持此經典，
為利諸菩薩， 發起意欲故。
若有婆羅門， 欲樂佛菩提，
彼時得信已， 是經至其手。
我見彼眾生， 悉知彼所行；
亦知彼名字， 我見悉無礙。
一切頗具說， 恐迷未來人；
懼彼起諸過， 是故少分說。」
This sutra is taught to awaken the great aspiration for Enlightenment. O Brahmin! The Buddha's Enlightenment is beyond all distinctions. This sutra is taught to awaken the great aspiration for Enlightenment. It cuts through all doubts, answering the questions of beings. This sutra is taught to awaken the great aspiration for Enlightenment. It cuts through all doubts, fulfilling the wishes of beings. Those who hear this sutra, in future lives, will practice great generosity, reaching the far shore of giving. Those who hear this sutra, in future lives, will uphold the precepts flawlessly, reaching the far shore of virtue. Those who hear this sutra, in future lives, will practice patience for the sake of beings, reaching the far shore of forbearance. Those who hear this sutra, in future lives, will strive diligently for beings, reaching the far shore of effort. Those who hear this sutra, in future lives, will often enter meditative states, reaching the far shore of concentration. Those who hear this sutra, in future lives, will seek supreme wisdom for beings, reaching the far shore of insight. Those who have made offerings and shown compassion to beings will encounter this sutra in their future lives. A monk dwelling in solitude, whose mind aspires to Buddha's Enlightenment, upon hearing this sutra, will be among the first to attain it. Countless past Buddhas have upheld this sutra for the benefit of Bodhisattvas, to awaken their aspiration. If a Brahmin desires the Buddha's Enlightenment, when faith arises in them, this sutra will come to their hands. I see those beings, I fully know their conduct; I also know their names—my vision is unobstructed. I could speak of all in detail, but fear to confuse future people; fearing they might give rise to faults, I speak only a portion.
爾時迦葉婆羅門復以此偈而白佛言：
At that time, the Brahmin Kasyapa addressed the Buddha with this verse:
「大德此善持， 令生廣大意，
此世大丈夫， 不久我當作。
過去及未來， 導師之所說，
為彼生善利， 故住於菩提。」
"Venerable one, I will uphold this virtuous resolve, Allowing it to give rise to a vast and profound aspiration. In this world, I shall soon become a great being, As foretold by the guides of the past and future. For the sake of benefiting all beings, I will abide in the path to enlightenment."
爾時世尊復以偈報婆羅門言：
At that time, the World-Honored One replied to the Brahmin with a verse, saying:
「彼等住此智， 為誰之所說？
已知彼心行， 我今當記彼。
所聞此經者， 今現在我前，
彼等於後世， 此經當現前。
若有諸女人， 抄寫此經典，
此經當在手， 能生大菩提。
我於先已說， 比丘樂蘭若，
手得此經典， 於後當現前。
比丘聞此經， 悲泣而雨淚：
『我先作何業， 今世得此利？
我於如是經， 未曾善思惟，
我已得受記， 何業獲此果？
我昔婆羅門， 依於比丘活，
時比丘放逸， 說此修多羅。
梵志於彼聞， 時至而乞食，
泣淚已行出， 是時心作願。
我於修多羅、 鈔義及文字，
後世作證明， 亦復作擁護。』
以彼善業果， 於後後末世，
得此修多羅， 執持在其手。
彼時有比丘， 悲泣淚滿目，
當時作懺悔， 後得此經法。
於先業滅盡， 彼時有相現，
於其睡夢中， 得此修多羅。
生死諸流轉， 欺誑大恐怖，
斯由阿彌陀， 願力如是果。
破戒諸比丘， 為他所輕賤，
如是多諸過， 流轉大恐怖。
如是多諸惡， 由得聞此經，
當至彼邊際， 於後常顯曜。」
Those who abide in this wisdom—for whom was it spoken? Knowing their mental inclinations, I shall now predict their future.
Those who have heard this sutra, who now stand before me, In future ages, this sutra will appear before them.
If there are women who copy this sacred text, Holding this sutra in hand, they will give rise to great enlightenment.
I have spoken before: a monk who delights in solitude, Obtaining this sutra in hand, will have it manifest in the future.
A monk, hearing this sutra, weeps with flowing tears: “What karma did I create before, that I now gain such benefit? I have not deeply contemplated this sutra, Yet I have received a prediction—what karma brought this fruit?
I was once a Brahmin, living by serving a monk. That monk, being negligent, recited this sutra. The Brahmin heard it, then went out to beg at the proper time, Shedding tears as he left, making a vow in his heart:
‘For this sutra, its meaning and words, In future ages I will bear witness and also offer protection.’
Through that good karma’s fruit, in the far distant future age, He obtained this sutra, holding it in his hand.
At that time, there was a monk, weeping with eyes full of tears, Who made repentance then, and later obtained this Dharma.
When his past karma was exhausted, signs appeared at that time: In his sleep, in a dream, he obtained this sutra.
The cycles of birth and death, deceitful and full of great terror— These are transformed by Amitabha’s vow-power, such is the fruit.
Monks who break precepts are despised by others; Such many faults bring the great terror of wandering in samsara.
Yet even with such many evils, by hearing this sutra, They will reach the far shore, shining brightly in the ages to come.
爾時迦葉婆羅門復以此偈而白佛言：
At that time, the Brahmin Kasyapa spoke to the Buddha with this verse:
「此大修多羅， 令發大道心，
為我及未來， 分別廣宣說。」
"This great scripture, awakens the heart to the Great Way, for me and for those to come, explain it clearly and in detail."
爾時世尊復以偈告迦葉種姓婆羅門言：
Then the World-Honored One again spoke to the Brahmin of the Kāśyapa clan in verse, saying:
「未來諸音聲， 乃至我所說，
此是廣經典， 是故汝當知。
說此大經典， 此當作《阿含》，
當作祕密藏， 聲聞所修學。
此處之所說， 及餘得道者，
此是諸經母， 梵志如此知。
彼時諸比丘！ 於我滅度後，
《雜》及《長阿含》， 復名《中阿含》，
彼時有《阿含》， 具數名《增一》；
復說雜經典， 篋藏聲聞說，
復當作毘尼， 亦作阿毘曇；
或於三篋藏， 得名諸比丘！
八萬有四千， 法聚我已說，
一切從此出， 名為最勝經。
於此說聲聞， 及說獨一覺，
諸智之根本， 不思議經典。
世間之所有， 三界未現者，
諸福之根本， 由發菩提心。
施、戒等功德， 忍辱、精進行，
禪定勝功德， 此經中善說；
智慧勝功德， 解脫忍寂滅，
一切皆示現， 此經中善說；
苦、集及以道、 寂滅於此現，
諸法皆佛法， 此經之所說；
說諸苦無常， 亦說無我法，
說寂靜涅槃， 在此修多羅。
此處說聲聞， 所住諸因緣，
大乘此經典， 攝受一切法。
諸法甚廣大， 在於菩提心，
此為最勝典， 普說修多羅。
現前見諸佛， 及為彼說法，
當時現前聞， 斯由此經典。
三界諸眾生， 少有聞此經，
聞已生愛樂， 為求佛乘故。」
"All future teachings, and all that I have spoken, This is the vast scripture, and so you should know.
This great scripture is spoken, it shall be called the *Āgamas*, It shall be the secret treasury, studied by the voice-hearers.
What is spoken here, and by others who attain the Way, This is the mother of all sutras, the brahmin should know this.
At that time, O monks! After my passing, The *Mixed Āgama* and the *Long Āgama*, also named the *Middle Āgama*, At that time there is the *Āgama*, the complete collection called the *Incremental Āgama*; Again, the mixed scriptures are spoken, the basket-treasury of the voice-hearers, And there shall be the *Vinaya*, and also the *Abhidharma*; Or from the three baskets, the monks gain their name!
Eighty-four thousand dharma collections I have spoken, All arise from this, it is called the supreme scripture.
Herein is spoken the voice-hearer, and spoken the solitary awakened one, The root of all wisdom, the inconceivable scripture.
All that exists in the world, what has not yet appeared in the three realms, The root of all merit, arises from the aspiration for enlightenment.
The merits of giving, morality, and so forth, Patience, diligent practice, The supreme merit of meditation, is well taught in this scripture; The supreme merit of wisdom, liberation, patience, and tranquility, All are revealed, well taught in this scripture; Suffering, its origin, the path, and cessation are manifested here, All dharmas are the Buddha's Dharma, as this scripture proclaims; It speaks of suffering as impermanent, and also of the non-self, It speaks of tranquil nirvana, within this sutra.
Herein are spoken the conditions upon which the voice-hearers dwell, This Mahayana scripture encompasses all dharmas.
All dharmas are vast and profound, residing in the mind of enlightenment, This is the supreme canon, the sutra that speaks universally.
Seeing the Buddhas present, and hearing them teach, Hearing directly in that moment, all this comes from this scripture.
Among the beings of the three realms, few hear this sutra, But hearing it, they develop fondness and joy, for the sake of seeking the Buddha-vehicle."
爾時迦葉婆羅門復白佛言：「希有世尊！若諸眾生無有智慧，若聞如是無上無邊——乃至如是等眾生當無有智慧——若如是等無邊無上修多羅聞已，不能於此法中不生堅固樂欲。大德世尊！有何因緣既有如是妙法，然彼眾生而當虛過也？」
At that time, the Brahmin Kāśyapa again said to the Buddha, "How extraordinary, World-Honored One! If beings lack wisdom, and upon hearing such supreme, boundless—even to the extent that such beings truly have no wisdom—even after hearing such boundless, supreme teachings, they still fail to develop a firm and joyful aspiration toward this Dharma. Venerable World-Honored One, what is the reason that, despite such wondrous Dharma existing, those beings nonetheless pass through it in vain?"
爾時佛告彼婆羅門言：「此三千大千世界，有百俱致(凡言俱致者，隋數千萬)諸魔宮殿，彼一一魔有俱致數魔眾眷屬圍繞彼諸魔輩，常勤方便欲滅此經，作種種因緣，因彼因緣隨所在處作諸障礙。所以者何？若以三千大千世界所有眾生，皆悉得於阿羅漢果；若有善男子善女人聞此修多羅已，當發阿耨多羅三藐三菩提心。婆羅門！以是因緣，令俱致數諸魔勤求方便欲滅此經，所以者何？婆羅門！此修多羅是一切諸法種性根本，以是義故，俱致諸魔勤求方便欲滅此經。」
At that time, the Buddha said to the Brahmin: "In this three-thousand-great-thousand world, there are a hundred *koṭis*(*Koṭi* is an ancient term meaning tens of millions.) of demon palaces. Each demon is surrounded by a *koṭi* number of demon followers. These demons constantly strive with skillful means to destroy this sutra, creating various causes and conditions, and through those causes and conditions, they create obstacles wherever it exists. Why is this? If all beings in the three-thousand-great-thousand world were to attain the fruit of Arhatship, and a good man or good woman, upon hearing this sutra, were to then give rise to the mind of Anuttarā-samyak-saṃbodhi—Brahmin, it is for this reason that *koṭis* of demons diligently seek skillful means to destroy this sutra. Why? Brahmin, this sutra is the fundamental seed of all dharmas. For this reason, *koṭis* of demons diligently seek skillful means to destroy it."
爾時佛告婆羅門：「今有修多羅，名曰『破魔眾會』。汝等受持讀誦，即得破彼魔天眾會。婆羅門！譬如日輪既出現時，能滅一切幽冥黑暗。如是如是，婆羅門！說破魔眾會修多羅時，一切諸魔隱沒不現。婆羅門！何者名為破魔眾會修多羅？」爾時世尊即說陀羅尼曰：
Then the Buddha said to the Brahmin, "Now there is a sutra called 'The Assembly That Defeats the Demons.' If you accept, uphold, and recite it, you will be able to disperse the assemblies of the demonic heavens. Brahmin, just as when the sun appears, it dispels all darkness and gloom, so too, Brahmin, when the sutra 'The Assembly That Defeats the Demons' is spoken, all demons vanish and do not appear. Brahmin, what is this sutra called 'The Assembly That Defeats the Demons'?" Then the World-Honored One spoke the dharani:
「多(上)緻他(一)阿㝹謩大那(上)(二)菩提三摩陀波那多(三)伏哆(四)紆伏哆(五)怛怛羅伏哆(六)尼興(蜎蠅反)伽魔(七)波羅破(八)多羅破(九)哆噓(十)哆隆(洛中反)伽磨伽魔那(十一)毘唎磨(十二)磨素磨(十三)系(上聲)履婆伽磨(十四)毘達囉魔(十五)大囉麴磨(十六)阿邏彌邏(十七)伊迦叉邏那喻(十八)
「婆羅門！此陀羅尼是。過去、未來、現在諸佛世尊同說此破魔眾會修多羅。婆羅門！說此破魔眾會修多羅時，一切魔宮皆悉震、動、大動、搖、大搖，一切諸魔各各從彼本座顛倒墮落，不能語言。所以者何？彼等常為多人作不利益，常為多人作苦惱事，令失利益，以是事故，現得如是恐怖果報。如佛世尊常與一切眾生樂故，乃至慈、悲、喜、捨，是故令彼諸波旬等皆生恐怖。婆羅門！若復有人當能轉此發菩提修多羅者，於彼人所無有障礙，若諸天、龍、夜叉，若人非人，若魔、魔子、若魔眷屬，若水、火、刀杖，若惡行者，若諸惡獸，若身所惱、若意所苦，而有受者無有是處。何以故？彼善男子善女人常為多人作利益事安樂故、常為多人作憐愍故、為諸天人等作覆護故，彼等諸善男子善女人慈行力故，應如是知。婆羅門！彼善男子善女人，不作身惡行、不作口惡行、不作意惡行故，彼等諸苦事不逼其身，亦不逼心。婆羅門！此因緣故能滅一切苦。」
"Brahmin, this is the mantra. This scripture, 'The Assembly that Destroys the Hordes of Demons,' has been spoken by all Buddhas, World-Honored Ones, of the past, present, and future. Brahmin, when this scripture is spoken, all demon palaces tremble, quake violently, shake, and are thrown into great turmoil. All demons, each and every one, fall headlong from their thrones, unable to utter a word. Why is this? Because they constantly cause harm to many, constantly bring suffering to many, and cause them to lose benefit. For this reason, they now receive this terrifying retribution. Just as the Buddha, the World-Honored One, constantly brings happiness to all beings through loving-kindness, compassion, sympathetic joy, and equanimity, so too does he cause those demons, the hosts of Mara, to be filled with terror.
Brahmin, if there is a person who can recite and uphold this scripture for the sake of awakening the mind of enlightenment, no obstacles will arise for that person. Whether from gods, dragons, yakshas, humans or non-humans, from demons, their offspring, or their followers, from water, fire, weapons, from evil actions, from vicious beasts, or from physical or mental afflictions—there is no possibility that such a person will suffer harm. Why? Because these good men and good women constantly bring benefit and peace to many, constantly show compassion to many, and provide shelter and protection for gods and humans alike. It is due to the power of their practice of loving-kindness that this is so. You should understand it thus.
Brahmin, because these good men and good women do not commit evil with body, speech, or mind, such sufferings do not oppress their bodies, nor do they oppress their minds. Brahmin, for this reason, it is able to extinguish all suffering."
爾時世尊重宣此義，而說偈言：
Then the World-Honored One, to restate this meaning, spoke in verse:
「魔勤於此經， 當欲壞滅之，
是故此經典， 調御今為說。
令魔悉迷亂， 叢聚坐戰慄，
相視不能言， 此惡行果報。
恐怖眾生故， 常懷作惡心，
顛倒而墮落， 是故得現報。
慈悲和合者， 喜心有所說，
平等說法時， 惡心意悉散。
降伏諸魔王， 及散魔軍眾，
夜叉諸鬼等， 自然皆墮落。
彼力杖不害， 水、火不漂、然，
言說呪詛毒， 不能有傷害。
逼身及逼心， 彼等不曾有，
常當所作誓， 身口如是住。
閉塞諸惡道， 遠離一切難，
諸魔悉摧滅， 為說此經故。
一切法巧智， 若欲度彼岸，
須聞此經典， 聞已即能學。
若能學此經， 無畏諸菩薩，
最上覺菩提， 是向菩提句。」
"The demons strive against this sutra, seeking to destroy it. Therefore, the Tamer now expounds this scripture. It confounds the demons, causing them to tremble in their seats, Staring at each other, unable to speak—such is the fruit of their evil deeds.
To terrify beings, they constantly harbor wicked intentions, But through delusion, they fall—thus they receive immediate retribution. Those with compassionate and harmonious hearts speak with joy, And when the Dharma is taught impartially, all evil intentions disperse.
The demon kings are subdued, and their armies scatter; Yakshas and spirits all naturally fall away. Their weapons cannot harm, water cannot drown, fire cannot burn; Curses and poisonous words bring no injury.
Neither body nor mind is oppressed, For they abide in vows made with body and speech. Evil paths are blocked, all difficulties are left behind; Demons are utterly crushed for the sake of this sutra.
If one seeks the skillful wisdom of all dharmas, And wishes to cross to the other shore, One must hear this sutra, and upon hearing, learn it. Those who learn this sutra become fearless bodhisattvas, Attaining the supreme enlightenment—this is the path to awakening."
佛說此經時，迦葉婆羅門及諸大會眾，乾闥婆、天人、阿修羅等，聞佛所說，歡喜奉行。
When the Buddha delivered this teaching, the brahmin Kasyapa, the great assembly, the gandharvas, heavenly beings, and asuras all heard the Buddha’s words, rejoiced, and put them into practice.
出生菩提心經