賢劫經卷第一(亦名颰陀劫三昧，晉曰賢劫定意經)
The Sutra of the Worthy Eon, Volume 1
西晉月氏三藏竺法護譯
Translated by Dharmarakṣa of the Yuezhi, Tripitaka Master, Western Jin Dynasty
問三昧品第一
Chapter 1: Questions on Samadhi
聞如是：
Thus have I heard:
一時，佛在舍衛國祇樹給孤獨園。終竟三歲，始初三年，悉具衣服，所化已周。著衣執鉢遊維耶離，與大聖眾無數百千諸比丘俱，菩薩八十億。
At one time, the Buddha was in the kingdom of Shravasti, at the Jeta Grove, in the garden of Anathapindika. Having completed three years, at the beginning of the third year, all robes and alms bowls were fully provided, and the teaching had been fully imparted. Then, wearing his robes and carrying his alms bowl, he journeyed to Vaishali, accompanied by a great assembly of countless hundreds of thousands of monks, along with eighty million bodhisattvas.
爾時，世尊處在閑居，安然庠序從燕室興，慧王菩薩、喜王開士，精專獨處，亦尋起出奉迎如來，嚴治場地敷設眾座。
At that time, the World-Honored One was dwelling in quiet seclusion, serene and composed, arising from his meditation chamber. The Bodhisattva King of Wisdom and the Bodhisattva Joyful King, who had been devotedly practicing in solitude, also arose and came forth to welcome the Tathāgata, preparing the ground and arranging seats for the assembly.
彼時，四輩諸比丘、比丘尼、清信士、清信女、天、龍、鬼神、阿須倫、迦留羅、真陀羅、摩休勒及人非人，咸來雲集，一切諸會蒙眾菩薩光明所照，皆得安和。
At that time, monks, nuns, laymen, laywomen, devas, dragons, spirits, asuras, garudas, gandharvas, mahoragas, and humans and non-humans—all came together like clouds gathering. Every being in that assembly was touched by the light of the bodhisattvas and found peace and harmony.
諸會菩薩一切大聖，神智暢達逮得總持，已成三昧具足五通，目覩眾生一切心念，悉分別知所思道俗，不懷妄想，普布弘訓布施和意。自持戒、忍、精進、一心，智慧、善權靡不開化，逮不退轉。頒宣道法慈愍群生，不抱瞋害，不慕利養，所演經句不冀衣食，無所著故，逮深法忍無所從生，度諸所生，皆為一切無請之友；為師子吼十方啟受，濟諸終始使度彼岸。勇猛無畏越眾魔事，消諸陰蓋無罣礙業，了本清淨不疑諸法，積功累德不可稱載。深入玄妙無極道元，意和面悅先發問訊，言談庠序除去慍色，棄捐偽諂歌頌正真，無際心行逮致聖忍，辯才不斷遊無限會，強而有勢心如虛空，功勳普流行如金剛。無所不入，所至到處未曾有難，識無數劫周遊所歷，所說方便，一切諸法猶如幻化、野馬影響、如夢所見、水中之月、芭蕉泡沫。眾變無數，黎庶沒溺無所歸依，往反五處而救濟之。明達眾生所趣善惡，隨心所喜演真功勳，常懷愍傷無麁害心，積無量德莊嚴佛土，無限弘誓成就無際諸佛境界。覺意常定未曾忘歸，歸歎十方現在諸佛，體解眾結塵積自大，志樂聖慧神通自娛。以善權業遊億百千江沙佛土，十方所講皆遙聞見，明智所修悉能履之，雨法甘露潤澤一切，道意無量一切普備。
All the great bodhisattvas gathered in the assembly were noble sages whose wisdom and insight flowed freely. They had mastered the totality of teachings, attained profound meditative absorption, and perfected the five supernatural powers. With their own eyes they perceived the thoughts of all living beings, clearly distinguishing the minds of both monastics and laypeople, free from deluded imaginings. They broadly proclaimed virtuous teachings, practicing generosity with harmonious intent. Upholding moral discipline, forbearance, diligence, and single-minded concentration, they cultivated wisdom and skillful means, transforming all without exception. They had reached the stage of non-retrogression. They proclaimed the Dharma with compassion for all beings, harboring no resentment or harmful intent, seeking no personal benefit or offerings. The scriptures they expounded were not for the sake of food or clothing, for they were utterly unattached. They had attained deep acceptance of the unborn nature of all phenomena, transcending all forms of birth and becoming. They were friends to all, without being asked. They roared the lion's roar, and the ten directions responded in acceptance. They rescued beings from the cycle of existence, ferrying them to the far shore. Fearless and undaunted, they surpassed all demonic obstacles, dissolving the veils of the five hindrances and freeing themselves from all obstruction. They understood the originally pure nature and doubted nothing in the Dharma. Their accumulated merit and virtue could not be measured or fathomed. They delved into the profound, ineffable source of the supreme path. Their minds were at ease, their faces radiant, always offering greetings first. Their speech was measured and dignified, their countenances free from displeasure. They had abandoned hypocrisy and flattery, praising what is true and upright. With boundless minds they attained the noble patience, their eloquence unceasing as they roamed through limitless assemblies. Strong and powerful, their minds were like space itself. Their glorious deeds spread everywhere, and they moved like diamond—penetrating all things. Wherever they went, they encountered no difficulty. They recalled countless eons and the realms they had traversed, and the skillful means they taught—all dharmas are like illusions, mirages, echoes, dreams, moons in water, plantain trees, and bubbles. The countless transformations of beings—the multitudes drowning and helpless, wandering through the five destinies—these bodhisattvas came to their rescue. They clearly understood the good and evil directions of all beings' actions, and according to what each heart delighted in, they proclaimed true and wondrous virtues. Always compassionate and protective, they had no harsh or harmful thoughts. They accumulated immeasurable virtue to adorn the Buddha lands, and with their vast and limitless vows they fulfilled the boundless realms of all Buddhas. Their awakened minds were ever settled, never forgetting the refuge they had found. They took refuge in and praised the Buddhas present in the ten directions. They understood the knots of attachment, the dust of accumulated conceit, and rejoiced in noble wisdom, delighting in supernatural powers. Through skillful means they journeyed through billions of hundreds of thousands of Buddha lands, as numerous as the sands of the Ganges. Whatever was taught in the ten directions, they heard and saw from afar, and whatever the wise cultivated, they too could practice. They rained the sweet dew of the Dharma, moistening and nourishing all beings. Their aspiration for the path was immeasurable, and everything was perfectly complete.
其名曰慈氏菩薩、溥首菩薩、光勢音菩薩、雨音菩薩、善德百千菩薩、華嚴菩薩、自大菩薩、明焰成菩薩、暢音菩薩、奉無數億劫行菩薩、覺意雷音王菩薩、見正邪菩薩、淨紫金菩薩、其心堅重菩薩、威光王菩薩、照四千里菩薩、越所見菩薩、辯積菩薩、慧王菩薩、不虛見菩薩、颰陀和等八大正士。又有眾香手菩薩、無量真寶菩薩、智積菩薩、大淨菩薩、師子吼菩薩、音王菩薩、淨珠嚴行菩薩、師子步暢音菩薩、無量辯無畏菩薩、如是等菩薩八十億俱。
Their names are: Bodhisattva Maitreya, Bodhisattva Pushou, Bodhisattva Guangsheng Yin, Bodhisattva Yuyin, Bodhisattva Shande, along with a hundred thousand Bodhisattvas, Bodhisattva Huayan, Bodhisattva Zida, Bodhisattva Mingyan Cheng, Bodhisattva Changyin, Bodhisattva who has practiced for countless eons, Bodhisattva Jueyi Leiyin Wang, Bodhisattva Jianzheng Xie, Bodhisattva Jingzijin, Bodhisattva whose mind is firm and weighty, Bodhisattva Weiguang Wang, Bodhisattva who illuminates four thousand miles, Bodhisattva Yuesuo Jian, Bodhisattva Bianji, Bodhisattva Hui Wang, Bodhisattva Buxu Jian, and eight great upholders including Bhadrapala. There were also Bodhisattva Zhongxiang Shou, Bodhisattva Wuliang Zhenbao, Bodhisattva Zhiji, Bodhisattva Dajing, Bodhisattva Shizi Hou, Bodhisattva Yin Wang, Bodhisattva Jingzhu Yanxing, Bodhisattva Shizi Bu Changyin, Bodhisattva Wuliang Bian Wuwei, and others—eighty million Bodhisattvas in total.
於是三千大千世界天下正主、四大天王、釋梵自在天王、大梵天王、諸龍王、諸鬼神王、諸阿須倫王、諸迦留羅王、諸真陀羅王、諸摩休勒王、諸揵沓惒王，皆往詣佛所，各以華香供養散佛上，還坐一面，或坐或住。
Then the rulers of the three thousand great thousand worlds, the Four Heavenly Kings, the self-existent Heavenly Kings of Shakra and Brahma, the Great Brahma King, all the Dragon Kings, all the ghost and spirit kings, all the Asura kings, all the Garuda kings, all the Kinnara kings, all the Mahoraga kings, and all the Gandharva kings—all came to where the Buddha was. Each offered flowers and incense, scattering them over the Buddha, then returned to sit or stand to one side.
爾時，喜王菩薩覩眾會集，即從坐起更正衣服，長跪叉手白佛：「願有所問，聽乃敢宣陳。」
At that time, the Bodhisattva King of Joy, seeing the assembly gathered, rose from his seat, adjusted his robes, knelt with palms pressed together, and said to the Buddha: "I wish to ask a question. If you permit it, I will speak."
佛言：「恣汝所啟問，佛當事事分別宣之。」
The Buddha said, "Ask whatever you wish, and I will explain each matter clearly for you."
喜王即問：「何謂菩薩常備道心斷除非法，奉行等業消除眾結？修三品：一經行、二住立、三坐定，化諸不調從是超越，令其精進而無瑕穢。何謂菩薩成就具足？曉知眾生心性所行，言常至誠入諸佛業，不論諍訟，隨其眾生音聲言辭，入誠諦慧，今現在世覩見十方一切諸佛，而無罣礙。見真妙法乃致諸佛至聖誓願，愍念俗法，雖遊世俗永無所著，修行禪定一心三昧，不從此教而有所生，從泥洹法不取滅度。不以不具諸佛至願，而中懈廢乃復現求緣覺之法，不以此乘而退轉墮落取滅度也。意修無量不可限慧，心未曾亂，入於若干諸種境界，造無限業。若有所問，以辯才慧悉為宣暢，攝取無量清淨佛土，逮得無餘智慧聖達，開化眾生心無所著。不有人想頒宣經典，不住顛倒顯示滅度，不永寂滅修行得道，亦無所猗如有所好，慕於內行以棄有無。今天中天！惟見愍念，性雖不敏，不敢重啟垂哀宣布。」
King Joyful then asked: "What is meant by a bodhisattva who always maintains the path of awakening, cuts off what is unwholesome, and carries out actions that dissolve all entanglements? They cultivate three modes of practice: first, walking meditation; second, standing meditation; third, sitting in concentration—transforming those who are unruly and leading them beyond, inspiring them toward diligence without any stain or flaw. What does it mean for a bodhisattva to be fully accomplished? They understand the nature and behavior of sentient beings' minds. Their words are always sincere and true, entering into the deeds of all Buddhas. They do not engage in disputes or arguments. Following the voices and speech of sentient beings, they enter into the wisdom of ultimate truth. In this present life, they directly see all the Buddhas of the ten directions without any hindrance. They perceive the true and wondrous Dharma and reach the supreme vows of all Buddhas. Though they compassionately regard worldly matters and move within the world, they remain forever unattached. They cultivate meditative concentration, single-minded absorption, yet do not take rebirth through such teachings. They do not enter cessation through nirvana. They do not abandon the supreme vows of all Buddhas or grow weary midway, nor do they seek the path of solitary awakening and retreat or fall into extinction through that vehicle. Their minds cultivate immeasurable, limitless wisdom, never becoming confused, entering into various realms and states, creating boundless works. If questioned, they fully explain with eloquence and wisdom, gathering countless pure Buddha lands. They attain the unsurpassed wisdom of sages, guiding sentient beings without attachment. They do not hold to notions of self when proclaiming the scriptures. They do not abide in delusion while revealing the path of cessation. They do not remain forever quiescent yet cultivate the path and attain realization, nor do they cling to anything as desirable. They cherish inner cultivation and abandon both existence and non-existence. O Heavenly One among heavens! Please look upon us with compassion. Though we are not clever by nature, we dare not ask again—humbly we beg you to proclaim this with grace."
爾時，喜王菩薩歎歌此頌：
At that time, the Bodhisattva King of Joy sang this hymn of praise:
「諮問殊妙月， 救世演光明，
諸菩薩所行， 漸行至成就。
入無量限眾， 諸天人樂法，
聞最得道行， 無數人發意。
信樂微妙勳， 問普名聞度，
無量稱智心， 見勝無餘證。
十方散說行， 尊解脫功德，
佛勳最無倫， 大聖訓慧行。
念俗結黑冥， 速演道光燿，
疾覩三千界， 行道講如是。
相好猶眾華， 持道無量音，
三昧等須彌， 菩薩行如是。
無等倫無諂， 不我無三垢，
最寂眾所歎， 問人中尊行。
意堅言和妙， 所說不闕漏，
聖正士燒塵， 如佛道告我。
歸命入佛道， 晝夜勤無異，
聞此順法最， 常正如道訓。
若持常定意， 神足辯智惠，
見十方諸佛， 問聖致寂然。
講慧無等倫， 曉無數定門，
所說不懈惓， 故問十方行。
不問入樂處， 不諮境界限，
妙勝大聖頂， 惟宣十方行。」
I will now translate this Buddhist verse passage into accessible modern English, remaining faithful to the original meaning while ensuring it flows naturally and stays clear for general readers.
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"Consulting the wondrous moon, the savior of the world spreading light, The practice of all bodhisattvas—gradually advancing toward perfection. They enter countless multitudes; gods and humans delight in the Dharma, Hearing the supreme path, countless people set their hearts with intent. With faith in the subtle and virtuous, they ask about the universally renowned liberation, The mind of boundless wisdom, seeing excellence with no remainder. The path is proclaimed to all ten directions; the noble one’s liberation and merit, The Buddha’s virtue is truly incomparable; the great sage teaches wisdom’s conduct. Reflecting on worldly bonds and dark ignorance, swiftly spreading the light of the Way, Quickly perceiving the three thousand realms, the practice leads and teaches thus. With marks of excellence like blooming flowers, holding the path with countless sounds, Concentration like Mount Sumeru—the bodhisattva’s practice is thus. Unequaled and honest, free of self and the three impurities, The most tranquil, praised by all—they ask of the conduct among humanity’s noblest. Steadfast in intent, gentle in speech and wondrous in words, What is spoken never lacks—the noble sage burns away defilement; As the Buddha’s path, I pray, instruct me. With resolve to enter the Buddha’s way, diligent day and night without remiss, Hearing this, one follows the foremost Dharma, constant in right mindfulness as the path teaches. If one maintains stability in concentration, with psychic powers and wisdom, Seeing all Buddhas in the ten directions, asking the noble truth, reaching perfect stillness. Preaching wisdom beyond compare, understanding countless gates of meditation, Never weary of teaching—thus I ask of the practice in all ten directions. I do not ask about worldly delights, nor about limits of realms, But only of the supreme, the great sage’s crown—I ask solely of the practice throughout the ten directions."
佛告喜王菩薩：「善哉！善哉！所問甚深，愍念一切。有三昧名了諸法本，菩薩若行此三昧定，得是功勳輒逮此行，威神巍巍，具足成就二千一百諸度無極事，致八萬四千諸三昧門，八萬四千諸總持門，體解眾生遍入諸行，疾逮無上正真之道成最正覺。」
The Buddha told Bodhisattva King of Joy, "Excellent! Excellent! Your question is profound, born of compassion for all beings. There is a concentration called 'Understanding the Origin of All Things.' If a bodhisattva practices this concentration, they will attain such merits and swiftly reach this path, with majestic spiritual power, fully accomplishing the two thousand one hundred paramitas and achieving the eighty-four thousand gates of concentration and the eighty-four thousand gates of total retention. They will come to understand all beings, enter into all their actions, and quickly attain the supreme true path, realizing perfect enlightenment."
佛言：「喜王！何謂了諸法本三昧？若有菩薩行六堅法，身口心慈言行相應，不違三乘不失要誓，知三乘行，如所造業開示人民，言亦如是。身清行淨口言柔和猶如甘露，心念解明猶如日光，常行愍哀恒懷慈心，無有害意不捨大悲，無戀一切不慕貪婬，身行清明志樂法宜，不失篤信尚至誠，不廢己願及一切。
The Buddha said: "King of Joy! What is the samādhi that understands the root of all dharmas? If a bodhisattva practices the six steadfast principles, keeping body, speech, and mind in kindness, with words and actions in harmony, never straying from the three vehicles nor breaking their solemn vows, knowing the practice of the three vehicles, and teaching people according to the karma they have created, speaking in the same way. The body is pure in conduct, speech is gentle like sweet dew, the mind is clear and bright like sunlight, always cultivating compassion and holding a kind heart, with no intention to harm, never abandoning great mercy, not attached to anything, not craving lust. The body is pure and dignified, delighting in the Dharma, never losing sincere faith, honoring truthfulness, never abandoning one's own vows nor those of all beings."
「分別寂滅不永寂滅，度脫眾生隨其本行，曉了罪福不亂世俗，未曾貪身不務馳騁，愍眾苦惱欲度脫之，勸眾施安不造危殆。化諸自大自大消伏，懈者使勤轉進道教，修法藏無上慧。
He who discerns cessation yet does not cling to eternal cessation, Liberates beings according to their own deeds, Sees clearly the causes of merit and wrongdoing without confusing worldly truths, Never clings to the body, nor pursues restless pleasures, Moved by compassion for all who suffer, he seeks to free them, Encouraging others to find peace, never bringing harm. He transforms the proud, and their pride dissolves, He rouses the lazy, leading them onward along the path, Cultivating the treasury of the Dharma and the supreme wisdom.
「不立想人，心無弊礙，不計所有拔諸根本，斷除家業志定無為，剖判諸想無所悕望，不捨正受常求智慧，離俗言談志惟逮住，講度世業無俗計念。意不忽忘消除蔭蔽，常思經法心不慌，入所應宜不失節，立所行法曉知世，無所犯負具諸業，以六度行棄無信，多懷誠信篤佛道，常念佛法勤悔過，樂助功德施眾生，因勸諸佛轉法輪，應嗟歎聖不諛諂。積功累德常精進，心不懈廢習勤修，遵行道業菩薩法，好布施眾念憐傷，常抱弘意求止業，不缺止度順如教。身口心淨無沾污。如是至誠，所依言教奉不違廢，不住欲界不猗色界，寂無色界，從其所行可怙果報而信樂之，堅住大乘而不退轉。入愚冥處，若在慳悋心不習此，等心供養，教化眾生令無諛諂，不欺諸佛，不抱害心向眾菩薩，不亂聖業虛妄之言。
"When we do not cling to thoughts of self, the mind is free from hindrances. We do not grasp at possessions, uproot all attachments, leave behind worldly involvements, and remain steadfast in the unconditioned. We analyze all notions without expectation, never abandoning right absorption, always seeking wisdom. We set aside worldly talk, focusing only on what is truly worthwhile, explaining the work of transcendence without mundane calculations.
The mind never forgets, erasing the shadows of ignorance. Always reflecting on the teachings, the heart is not unsettled. We enter what is appropriate without losing measure, establish our practice by understanding the world, and commit no offense or debt, perfecting all endeavors. Through the Six Perfections, we abandon faithlessness, nurturing genuine sincerity and trust in the Buddha's path. Always mindful of the Buddha and the Dharma, diligently repent our errors, joyfully support merit and share it with all beings. We encourage the Buddhas to turn the wheel of Dharma, praising the sages without flattery.
Accumulating virtue and amassing merit, we remain diligent, the mind never slackening, always cultivating practice. Following the path of enlightenment—the Bodhisattva way—we delight in generosity, thinking of all beings with compassion. We hold grand aspirations, seeking to end karmic activity, never failing in the perfection of discipline, following the teachings as instructed. Body, speech, and mind are pure, without any defilement.
Thus, with utmost sincerity, we rely on the teachings and never abandon them. We do not dwell in the desire realm, do not cling to the form realm, and rest serene in the formless realm. According to our practice, we place faith and joy in the fruits of karmic reward, firmly abiding in the Great Vehicle without turning back. Entering places of ignorance and darkness, even amidst stinginess, the mind does not adopt such habits. With impartial mind, we make offerings, teaching and transforming beings so they become free of flattery. We do not deceive the Buddhas, harbor no harmful thoughts toward Bodhisattvas, and do not disrupt the holy work with false words."
「見諸精進若懈怠者而無二心，不嫉他供，具足弘誓，棄捐憍慢瞋恚之想，愚顛邪行以消無明，常省己身不訟彼短，慚愧自責不如佛法。枝身行道又知止足，棄捨親族，厭於衰耗不務利養。若有所得以分與人，戒無所犯，不習眾人睡眠之尤，這被麁言常能含忍，恒慎口言常立道化，歎詠精進常悅和心，與諸解脫親近相習。
When seeing those who are diligent or slothful, they remain single-minded without discrimination. They do not envy others' offerings. They uphold their great vows completely. They abandon thoughts of pride and anger. They eliminate ignorance through correcting foolish, misguided, and deviant behavior. They constantly examine themselves rather than pointing out others' faults. They feel shame and self-reproach, recognizing their own shortcomings in comparison to the Buddha's teachings. They walk the path with devoted practice and know contentment. They abandon attachments to family, tire of decline and loss, and do not pursue material gain. When they receive something, they share it with others. They keep the precepts without violation. They do not associate with those who indulge in sleep. When harsh words are spoken to them, they can endure and forbear. They are always cautious in speech and constantly establish themselves in the Dharma's way of transformation. They praise diligence and maintain a joyful and harmonious mind. They grow close and familiar with all forms of liberation.
「勤數諮問修學閑居，不捨獨燕常行節限，功勳之德樂習空義，不慕有為、不猗陰身、不樂諸種、不受衰入、不志財利、不住境界，去於顛倒心行堅強，修聖賢行觀明心本，得眾枯地休息眾行。施無悕望，戒無所念，忍無所想，精進不失，禪無所生，智慧無導，奉正真法諸度無極入平等住，不稱己德不毀他功，不依生死不得泥洹，是為解脫。
"Frequently inquiring and studying, cultivating in secluded stillness, never abandoning solitary contemplation, always practicing moderation and restraint. Delighting in the meaning of Emptiness through accumulated virtue, not clinging to worldly activities, not relying on the aggregates of body and mind, not taking pleasure in sense realms, not succumbing to decline and decay, not pursuing wealth and profit, not dwelling in sensory domains—transcending distorted views with a resolute mind. Practicing the noble path, contemplating the original clarity of the mind, reaching a state of cessation where all mental activities rest. Giving without expectation, keeping precepts without attachment, enduring without conceptualization, persevering without loss, meditating without grasping at arising, cultivating wisdom without reliance on guidance—upholding the true Dharma, entering the perfection of all virtues, abiding in equanimity. Neither praising one's own merits nor disparaging others' achievements, not clinging to cyclic existence, not grasping at final Nirvāṇa—this is Liberation."
「消雪情愛建立真諦，面常和悅捨其慍色而先問訊，恭敬長幼中年之士，心常諮讚，懷仁恩宜無所嬈害，不在言說。常歎寂然惔怕之行，所在和同合眾別離，等心怨友無憎愛矣。求于總持，哀愍眾生如父、如母、如身、如子、如師和上尊長無異。
Dissolving the snow of worldly passions, one establishes the truth. With a face always cheerful, setting aside any anger or displeasure, one greets others first with respect. Honoring those who are elders, peers, or younger, the heart constantly seeks wisdom and offers praise. Embracing kindness and grace, one causes no harm, and does not merely speak empty words. One often praises the peaceful and tranquil way of life, harmonizing with all, bridging separations, and treating friend and foe alike without attachment or aversion. Seeking the profound teachings, one shows compassion for all beings as a father, a mother, oneself, one's own child, or a revered teacher—without any difference.
「奉佛菩薩充滿順風，供事如來好樂嚴淨，不挾怯弱敬重三寶，所在遊居無所稸積，度衣限食不貪身命，性常清淨恒行乞食，不捨止足棄於眾會，不慕家業不樂捨居，不在校飾無有虛偽，言辭可愛聞莫不歡，勸助眾人使發道意，無惑所行行入順教，數數諮歎諸佛至真。
With devotion to Buddhas and Bodhisattvas, their path is filled with favorable winds. They serve the Thus-Come One with joy, adorning and purifying the mind. Without timidity, they honor the Three Jewels. Wherever they wander, they store up nothing. They limit their robes and food, not clinging to life or body. Their nature is always pure, practicing alms-round begging. They do not abandon contentment, nor do they shun gatherings. They have no attachment to household life, nor delight in fixed dwellings. They do not indulge in ornamentation, and there is no falseness in them. Their words are lovely, and all who hear them rejoice. They encourage others to awaken the mind of the Path. Their conduct is free from confusion, and they walk in accord with the teachings. Again and again, they praise the Buddhas, who are the ultimate truth.
「心習道法敬重聖眾，尊順慧明習從智達，護眾禪思開化精進，常宣道德恒遵行法，信功德本開化眾生，好樂篤信講導眾苦，威儀清淨常立弘仁，而有慚愧畏難羞恥，棄捐惡人不賢之黨。習究竟業，志行脫門，求賢聖行，奉四意止，習平等斷，興發諸根，遵修諸力，觀察覺意，不捨道行，度于寂滅。
The mind trains in the Dharma, honoring the sacred assembly, respecting wisdom and following those of deep understanding. Protecting others in meditation, inspiring diligence, always proclaiming virtue and walking the path. Trusting the root of merit, awakening living beings, delighting in steadfast faith, teaching the relief from suffering. Conduct is pure, always establishing great compassion, yet with shame and humility, fearing wrongdoing. Abandoning evil people and unvirtuous company. Practicing the ultimate goal, resolving to walk the path of liberation, seeking the noble way, upholding the four foundations of mindfulness. Cultivating balanced exertion, arousing all faculties, honoring the powers, observing awakening factors, never abandoning the path, crossing into tranquility.
「炤燿所觀心無望想，欣樂法典不犯精舍，無所羞無所慚，不顛倒無慾想，慕菩薩行。佛道曠然而無邊際，患厭邪行，消滅往古無數劫時所習邪業，修身自淨而無沾污，志寂行律尊承重教而無瑕疵。所行隨時捐棄非時，曉了從宜往來周旋，孝順二親，又知節限衣食供具，暢達神通鮮明定意。不毀正行度脫眾生，奉受如來所宣經典，將護隨順淨眾瑕穢，導諸佛子，施眾菩薩諸佛遊居。修眾明智從仁和行，樂奉正真，勸化一切使志好導，多樂道義覩護三世，惟好淨業國土報應嚴淨之元，常樂痂痏如敬二親，以逮總持用為遊觀。
The radiance of what is observed brings peace to the mind, with no wandering thoughts. There is delight in the Dharma and no neglect of the monastery, no shame and no embarrassment, no distortion and no desires. One aspires to the bodhisattva path. The Buddha's way is vast and boundless, and one grows weary of wrong paths, erasing the karmic misdeeds cultivated over countless eons in the past. One cultivates personal purity without defilement, with a calm mind and disciplined conduct, honoring the profound teachings without flaw. Actions follow the right time and abandon the untimely, understanding what is appropriate in all movements and interactions. One honors one's parents, knows moderation in food and clothing, and attains miraculous powers and clear concentration. One does not undermine right conduct but liberates sentient beings, receiving the scriptures proclaimed by the Tathāgata, guarding and following them to purify the defilements of the assembly, guiding the children of the Buddha, and offering the bodhisattvas and all Buddhas a place to dwell. One cultivates manifold wisdom through gentle conduct, delights in truth, and encourages all to aspire to the good path. One takes joy in the meaning of the path, observes and protects the three times, and cherishes pure karma, the reward of a pure land as the origin of adornment. One always delights in healing afflictions as if honoring one's parents, and having attained the sustaining power, one uses it as a source of contemplation.
「得致三昧則是浴池，清白之法為所生母，以得堅住一切無為，專心定意。雖有所度為無所度，無縛無脫無相不相，所遵導化亦無眾好，建立佛土以得總持，剖判諸覺所說清明，度魔境界戰鬪勇猛，殺害眾塵刈除不善，志願淨光魔不能壞，所宣道慧而無窮盡，世莫能稱。
Attaining meditative concentration is like a bathing pool, with pure and wholesome qualities as its source. Through unwavering stability in all that is unconditioned, the mind rests in focused stillness. Though liberating beings, there is no one being liberated—no bondage, no release, no marks, and no absence of marks. Guiding and transforming others without attachment to appearances, one establishes a Buddha-land through mastery of the Dharma. Discriminating all realizations with clarity of speech, one transcends the realms of Mara with courageous striving, cutting away the dust of defilements and eradicating the unwholesome. With a vow of radiant purity that Mara cannot shatter, the wisdom proclaimed flows without end—beyond what the world can describe.
「外眾邪業所不能知，過聲聞法緣覺之等，所可歸仰立一切智，解眾生趣所導真諦。好喜樂法，欲開眾生，樂眾垢者令慕無為，以導法船度于彼岸。載筏相濟，愍傷諸天頒宣一法，所立之處無所侵欺，欲布施淨其心化悅，解諸好戲使務道徑。若欲博聞，恭敬謙順不為放恣，得三昧定，志行高妙超須彌山。樂于五根觀察眾無，心好精進遊不退轉，是則名曰無從生忍。
Outer beings with wrong views cannot understand this. It surpasses the teachings for Hearers and Pratyekabuddhas. It is the refuge that establishes all-knowing wisdom, and it understands the true path that beings follow. Those who love the Dharma wish to open beings' minds, guiding those who delight in defilement toward the desireless state, ferrying them across on the Dharma boat. Using rafts to help each other across, they compassionately teach the heavenly beings, proclaiming the one Dharma. Where it stands, there is no deception or harm. They wish to practice generosity, purify their minds, and delight others, freeing those attached to frivolous pleasures and setting them on the path of practice. If one wishes to be broadly learned, one is respectful and humble, not heedless. One attains concentration, and their resolve is lofty, surpassing Mount Sumeru. They delight in the five faculties, observing beings as empty, and their minds love diligence, roaming without falling back. This is called the patience that arises from nothing.
「新學菩薩所當奉行，眾正士等執持慧憧務求尊聖，以勇力士了無吾我住一切智，普解眾生所當度脫，諸天所諮嗟，龍神所奉仰，人民所承事，疾得造立若干品業。諸不學者咸共歸命，諸菩薩等僉共讚歎，一切法主悉共宣暢，諸根寂定以為城郭，善權方便導利一切，逮得精思決眾狐疑，斷諸猶豫去於塵勞，過度濟脫無數眾生。
New bodhisattvas should practice these teachings. All true practitioners uphold the banner of wisdom and seek what is noble and sacred. With the strength of courageous ones, they have no sense of self and abide in all-knowing wisdom, universally understanding the deliverance that all beings need. They are praised by the gods, honored by dragons and spirits, and served by the people. They quickly accomplish various kinds of virtuous deeds. All who have not yet learned take refuge in them, all bodhisattvas join in praising them, and all dharma masters proclaim them. With calm and settled faculties as their fortress, they skillfully use expedient means to guide and benefit all beings. They attain deep concentration, resolve all doubts, cut through hesitation, and leave behind defilements, ferrying countless beings across to liberation.
「若有病者為設眾藥，療治諸病消除瘡痛，常好思惟通大精進，造建無畏欲師子吼，入分別辯敷演義理，神足變化樂聞眾法，淨其道眼照至泥洹。棄眾惡趣，度於欲界色界無色界，建諸佛土。興發如是如幻三昧，坐師子床，具足成就至阿惟顏，未曾忘失眾德之本，化悅懈廢拔諸欲僻，建立勤修念濟懶墮，將導眾生等化三乘，棄捐居業一切所有，具一切智，得無量門御第一義。
If someone is sick, provide them with various medicines to heal their ailments and ease their sores and pain. Always think diligently and cultivate great perseverance, building fearlessness and wishing to roar like a lion. Enter into discerning eloquence, expound the principles and meanings, delight in hearing all teachings through spiritual powers and transformations, purify the eye of the Path, and illuminate the way to Nirvāṇa. Abandon all evil destinies and transcend the realms of desire, form, and formlessness. Establish Buddha-lands, and awaken this samādhi that is like an illusion. Sit on the lion's seat, fully accomplish the stage of non-retrogression, never forgetting the roots of all virtues. Transform and delight those who are weary, uproot desires and attachments, establish mindfulness and vigor to rescue the lazy, guide sentient beings, and equally transform them through the three vehicles. Give up all occupations and possessions, attain all-knowing wisdom, and obtain the countless gateways that master the ultimate truth.
「其於法律解通空行，則斷諍訟，好信佛道無上誓願，雖在眾念不懷邪想，等見三世不墮邪觀，善權方便普入一切，興顯大道不輕得度。樂于法師猶如犢子不厭其母，雖從法師不貪利養，觀察說法不慢眾會，不斷法施所問仁和，敬三寶本決眾疑網，奉行慇懃而不休廢，終不違失聖明之業。
When one understands the Dharma and its practice, penetrating the nature of emptiness, they put an end to disputes and arguments. They take joy in faith in the Buddha's path and hold the supreme vow, and even amid the crowd, they harbor no wrongful thoughts. They view past, present, and future with equal clarity, not falling into distorted views. With skillful means, they enter all realms, revealing the great path without underestimating anyone on the journey to liberation. They delight in the Dharma teacher like a calf that never tires of its mother, and though they follow the teacher, they do not seek personal gain. They observe the teaching with respect, never belittling the assembly, and never ceasing the gift of Dharma. They ask questions with gentleness, honor the Three Jewels as the foundation, and resolve the web of doubt for all. They practice diligently without rest, and never stray from the sacred mission of enlightenment.
「依攝脫門和悅調定，消化塵垢心無所著，思當所念興隆三事諸菩薩業，以此三事顯示眾會甘美道味。若欲變化頒宣道業音如雷鳴，訓誘生死十二緣起，開通止門向泥洹門，愍入弘路，其身安隱心永無患。眾聖所愛未曾違失，堅固平等如來功勳無能迴轉，習恩德本消滅無福，示眾善元學于聖慧，恃怙畢竟鮮明之業。
Guided by the path of liberation, they harmonize and concentrate the mind, dissolving the dust of worldly defilements without attachment. They contemplate what should be remembered and cultivate the threefold practices of bodhisattvas, revealing through these three the sweet flavor of the Dharma to the assembly. If they wish to teach the way of awakening, their voice thunders like a storm, guiding beings through the twelve links of dependent origination, opening the gate of stillness that leads to nirvana, compassionately entering the great road. Their bodies remain at ease, and their minds are forever free from affliction. Beloved by all sages, they never stray from the path. Firm and unwavering is their practice, equal to the boundless merit of the Buddha, which nothing can overturn. They nurture the roots of goodness, dispelling what brings misfortune, exposing the source of virtue and cultivating the wisdom of the noble ones, relying on the ever-fresh and luminous deeds that bring ultimate fulfillment.
「所行相好不自侵欺，遵修佛道顯燿慧品，講說佛土諮問答報，所難無際生清白法。不厭佛道不棄少智，與難學俱愛敬和同，趣勇猛寶心存在行，欲有所說將護都講好喜若干，一切報應以示眾生使無所犯。曉了諸法行善方便，心念吉祥所見審諦，常自省己可悅他人，裂壞羅網消去無明。離于諸行，蠲除諸識，刈於名色，寂滅六入，斷去眾受，截于痛痒，消化恩愛，而捨所受。盡於所有，拔害所生度老病死，永散苦惱無有眾難。已離苦罪心無所著，所行究暢長濟三厄，所觀無穢宣布法典，獨步男子洗浴眾垢消去貪身。聞法執持攝御諸法，學道不惓入眾德元未曾迴旋，積不可計功勳真義，懷來佛道光顯法目，諮嗟聖眾降伏外學，歎詠法訓行菩薩業，不戲樂用消化日利，使遠罪福學行猶日。
Practicing virtuous conduct without self-deception or harm, they cultivate the Buddha's path and illuminate the treasury of wisdom. They expound on Buddha lands, ask and answer questions, and their boundless inquiry gives rise to pure and clear dharmas. Never weary of the Buddha's path, nor dismissing those of little wisdom, they treat the difficult-to-learn with loving kindness and harmony, drawing near to the courageous and precious mind, dwelling in action. When wishing to speak, they honor and support the assembly with joyful variety, showing all karmic responses to living beings so that they commit no wrongs. They clearly understand all dharmas and skillfully employ expedient means. With auspicious thoughts and accurate perception, they constantly examine themselves and bring joy to others, shattering nets and dispelling ignorance.
They depart from all formations, remove all consciousness, cut through name and form, still the six sense gates, sever all feelings, cut off sensation, dissolve craving and attachment, and relinquish all grasping. They exhaust what remains, uproot what is born, transcend aging, sickness, and death, and forever scatter distress and suffering, leaving no difficulties. Already free from suffering and guilt, their minds are unattached. Their practice flows unimpeded, rescuing beings from the three calamities. Their vision is unstained as they proclaim the Dharma, striding alone as great beings, washing away the dust of afflictions and dissolving attachment to the body.
Hearing the Dharma, they uphold it and master all teachings. Learning the path without fatigue, they enter the source of virtue and never turn back. They accumulate immeasurable merit and true meaning, embrace the light of Buddhahood, and illuminate the Dharma-eye. They praise the noble sangha, subdue heretical views, and extol the Dharma instructions, practicing the bodhisattva career—not indulging in frivolous pleasures but digesting daily benefits, distancing themselves from both merit and offense, their practice proceeding like the sun.
「恭敬國王開導眾聖，積清白因致不死果，所行威儀識其宿命，所生之處常念不忘。患厭愚法，好諸如來功德真正而建立之，無量道勳所執法教歸一切智。若以頒宣致安住典書寫經文，皆棄恐畏不墮邊際，堅住不動，有所講說，一切世間咸共諷誦。
"Revere the king who guides all sages, accumulating pure causes to attain the fruit of deathlessness. One whose conduct is dignified remembers past lives, and wherever born, never forgets. Weary of foolish ways, delighting in the true merits of the Thus-Gone Ones, one establishes them, upholding the countless Path to Cessation and teachings that lead to all-knowing wisdom. When proclaiming the scriptures of the Abiding One, or copying the sutras, all fear is abandoned, never falling to extremes. Standing firm and unmoving, one's words are recited and revered by the entire world."
「過去諸佛悉說是法，常得親近，現在諸佛當來諸佛，所願具足無上功祚，入於一切眾生所行。燿聲聞乘、現緣覺乘，奉持佛法，而不忘失一切行門，則生佛乎？宣暢真正速成正慧，諮問佛德覆護三世，開化寂然危害之難，逮權方便分別地種，入於水種火種三昧建立風種，又以空種至脫道門。淨空種慧導利三界，不含眾患消除諸結令無有餘，捐棄諸著沒眾陰蓋令心憺怕，曉修身行遊居永安，亦了他人所行存沒所立之處。
All past Buddhas have taught this Dharma, and those who uphold it will always draw near to them. Likewise, the present Buddhas and all future Buddhas—whoever's vows are complete and whose merit is supreme—enter into the conduct of all living beings. They illuminate the path of the voice-hearers and reveal the path of the solitary awakened ones. They uphold the Buddha's teaching and never forget any gate of practice. Is this what it means to be born into Buddhahood? They proclaim the truth and quickly attain true wisdom. They ask about the Buddha's qualities, which embrace the past, present, and future. They open and transform the stillness, freeing beings from danger and distress. They attain the power of skillful means, distinguishing the seed of earth, entering into samādhi on the seed of water, establishing the seed of wind, and through the seed of space, reaching the gate of liberation. They purify the wisdom of the space element and guide the three realms with benefit. They do not harbor afflictions; they cut off all entanglements until nothing remains. They abandon all attachments, sinking the shade of the aggregates, and let the mind become tranquil and clear. They understand the practice of the body and abide in peaceful dwelling. They also know the comings and goings of others, and the ground upon which they stand.
「若演文字不猗言辭，棄捐吾我，心已離此諸所依欲，雖在其中察如臭犬，入於微妙稍稍開寤懈廢眾勞，越度諸流不壞他黨，善進道法而無所著。恭恪善師，捨於睡眠過諸礙岸，斷狐疑散貪婬捨懈惓，將護吾我光導眾生，不立在命不貪求法，所語不多言辭清和，常諦思惟宜當速行。
"Though one may recite the scriptures without clinging to the words, abandoning the sense of self, the mind already freed from all such attachments and desires—even while dwelling among them, perceiving them as foul as a dead dog—one enters the subtle and gradually awakens, releasing weariness and toil. Crossing all currents without breaking with others' traditions, skillfully advancing on the Path to Cessation without grasping. Respecting good teachers, setting aside sleep, passing beyond all obstacles and shores, cutting through doubt and scattering greed, abandoning laziness, guarding the self and guiding beings with light. Not resting in life, not craving the Dharma, speaking little with gentle words, always reflecting wisely: one should hasten to practice."
「仁明道業不用生心，喜樂閑居行於眾中，不懷怯弱不求他短，自惟身行常奉佛道。應遵平等，不久遊居在一土地，釋諸所貪所在皇平，滅身眾冥心不羸劣，所修方便將養意念，亦無所思，不以識著求于解脫。心常專惟興發梵行，等遵慈心，悲哀布恩，常以行喜，和顏悅色以法樂之。
「依蒙觀護救眾墮害，常以戒禁因濟於人，入三昧定，以是智慧暢入諸法，曉了文字思惟究暢，解諸結縛令不恐畏。入諸音聲獲致利義，恒好敷演道法所施，樂佛法眾不厭燕處，志存於道無有上下。不缺諸法，顯揚隨順不欺眾生，志樂堅強以為具足，夙夜精進而不休懈，是則名曰了諸法本三昧正定。菩薩行是，遍入一切眾生境界，奉一切智。」
佛爾時說是頌曰：
At that time, the Buddha spoke this verse:
「行清淨， 大聖道， 心信樂，
無惑業。 自覺意， 辯才要，
是三昧， 安住施。 降諸魔，
除諸垢， 斷因緣， 生死欲。
智名稱， 富德勳， 護三界，
度無極。 增慧聖， 道方便，
賢明種， 消恩情， 度眾患，
佛所歎。 是三昧， 安住施，
入微妙， 本際門。 以覺了，
無瞋恨， 斷苦惱， 入永安。
是三昧， 諸佛行， 心中解，
覺意華。 受聖文， 攝善權，
諸安住， 覺念鬘， 說是勝，
三昧定。 覺意華， 脫照門，
猶月盛， 燿眾星。 道所照，
遍三界， 是法超， 歎喻月。
三達療， 令清淨， 在閑居，
靜樹下， 棄利養， 及諛諂，
積行求， 是三昧。 捐他非，
不蔽善， 不以利， 歎身德，
被三衣， 常乞食， 親求是，
行三昧。 純行禁， 習賢聖，
問明智， 常獨歎， 以諮講，
奉行要， 疾逮是， 三昧定。
眾生等， 勞諸味， 遠眾會，
樂寂然， 常求是， 妙三昧。
勿諛諂， 慕斯藏， 依慚愧，
食解味， 禪床臥， 居觀寂，
樂無我， 常歡悅。 講明哲，
意永安， 忍他罵， 猶空響，
在真業， 心不怨。 欲逮得，
是三昧， 當信知， 罪福報，
勿習倒， 惡趣業， 常修空，
賢聖元。 夙夜勤， 精進力，
逮三昧， 至慧門。 俱捨斯，
無益路， 志平等， 道真實，
立無生， 覩法義， 行是者，
佛哀念。」
"With conduct pure, the noble Path, the mind takes joy, Free from doubt and karmic stains. Awake within, eloquent speech, This samādhi steadily gives. It tames the demons, clears all defilements, Severing causes, ending birth-and-death's cravings.
Wisdom renowned, rich in virtue's grace, guarding the three realms, Crossing to the boundless beyond. Growing wisdom's holiness, the Path's skilled means, Noble and bright seeds, dissolving emotional ties, rescuing all afflictions, Praised by the Buddha. This samādhi steadily gives, entering subtlety, The gate of ultimate truth. With clear awakening, free from anger, Ending suffering, entering eternal peace.
This samādhi, the Buddhas' practice, understood within, Awakening's blossoming flower. Receiving sacred texts, holding skillful means, All peaceful ones, with garlands of awakened thought, proclaim this supreme Samādhi's stillness. Awakening's flower, the door of liberation's light, Like the full moon shining among the stars. The Path's radiance Spreads through all realms; this Dharma transcends, praised as surpassing the moon.
The threefold insight heals, bringing purity, dwelling in solitude, Beneath still trees, abandoning gain and flattery, Accumulating practice to seek this samādhi. Letting go of others' faults, Not hiding goodness, not using profit to praise one's own virtue, Wearing the three robes, always begging for food, earnestly seeking this Samādhi's practice. Pure in precepts, learning from the noble, Questioning the wise, always praising alone, consulting and teaching, Following essential practices, swiftly attaining this samādhi's stillness.
Treating all beings equally, tiring of worldly flavors, distancing from crowds, Delighting in stillness, always seeking this wondrous samādhi. Avoid flattery, cherish this treasure, rely on shame and conscience, Savor the taste of liberation, resting in meditation, dwelling in serene observation, Delighting in non-self, always joyful. Speaking of wisdom, The mind at lasting peace, enduring others' insults like echoes in the void, In true action, the heart holds no resentment. To swiftly attain This samādhi, one must trust and know the rewards of karma, Not follow inverted views or evil paths, always cultivate emptiness, The source of the noble. Day and night diligent, with vigorous effort, Attaining samādhi, reaching wisdom's gate. Abandoning all together The useless paths, with mind equanimous, the Path genuine, Established in birthlessness, seeing the truth of Dharma, those who practice this The Buddha compassionately remembers."