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「童子！是以菩薩摩訶薩為欲樂求是三昧故，應修善根，行於法施或行財施，以此檀度以四種迴向而迴向之。何等為四？一者、過去諸佛善巧方便得阿耨多羅三藐三菩提，願我亦得是善方便，以此善根迴向菩提，是名第一迴向。二者、於善知識所聞說如是善巧方便，受持、讀誦而修學之，以此方便令我得成無上菩提，願我長夜恒得值遇，以斯善根而迴向之，是名第二迴向。三者、願我所得資財共一切眾生受用，以此善根而迴向之，是名第三迴向。四者、願我己身一切生處得財、得法，攝護利益一切眾生，願我常得如是之身，以此善根而迴向之，是名第四迴向。童子！以此四種迴向，應以一切善根而迴向之。
"O Youth! Therefore, bodhisattva mahāsattvas, wishing to attain this Samādhi, should cultivate wholesome roots, practise Dharma-giving or material giving, and dedicate these merits through the four types of dedication. What are the four?
"The first is this: just as the Buddhas of the past, through skilful means, attained anuttarā samyaksaṃbodhi, I too vow to attain these skilful means, and I dedicate these wholesome roots to bodhi. This is the first dedication.
"The second is this: having heard about these skilful means from a good friend in the Dharma, I uphold, recite, and study them to attain unsurpassed bodhi through these skilful means. I wish to constantly encounter them throughout the night of saṃsāra and dedicate these wholesome roots accordingly. This is the second dedication.
"The third is this: I wish that all the wealth I acquire be shared with all sentient beings, and I dedicate these wholesome roots in this way. This is the third dedication.
"The fourth is this: I wish that wherever I am born, I may obtain wealth and Dharma and that I may protect and benefit all sentient beings. I wish always to attain such a body, and I dedicate these wholesome roots in this way. This is the fourth dedication.
"O Youth! With these four types of dedication, one should dedicate all wholesome roots.
「復次，童子！菩薩摩訶薩求是三昧故，若在家、若出家，以不諂曲心奉事持戒人。若有能持是三昧者——若出家、若在家——是人若遇病苦垂困，若能以己身分肉血除彼患者，若有成就增上信心，菩薩以不動心及清淨心應當給施。
"Furthermore, O Youth, the bodhisattva mahāsattva, in seeking this samādhi, whether as a householder or a renunciant, should serve those who uphold the precepts with an upright, non-deceptive mind. If there is someone who upholds this samādhi, whether renunciant or householder, and they are suffering from illness or affliction, the bodhisattva should offer their own flesh and blood to relieve the sufferer, with unwavering and pure faith.
「童子！乃往過去過阿僧祇阿僧祇無量無邊不可稱不可量廣大不可思議劫，爾時有佛號曰不可思議願勝起王佛、如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
"O Youth! In the distant past, an innumerable, incalculable, immeasurable asaṃkhya of kalpas ago, there was a Buddha named Acintyapraṇidhānavicayasamudgatarāja Tathāgata, the Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, the Well-Gone, the Knower of the World, the Unsurpassed Being, the Tamer of Persons, the Teacher of Devas and Humans, the Buddha, the Bhagavān.
「彼佛、如來、應、正遍知即於是日得成阿耨多羅三藐三菩提，變作無量無邊應化諸佛而為說法，善能調伏無量眾生，安置無漏阿羅漢道；亦復建立無量眾生阿耨多羅三藐三菩提，得不退轉。是不思議願勝起王如來即於此日壽盡入無餘涅槃，正法住世八萬四千億那由他百千歲。
“That Buddha, Tathāgata, Arhat, Samyaksaṃbuddha, on that very day attained anuttarā samyaksaṃbodhi and manifested innumerable buddhas who taught the Dharma, skillfully subduing countless sentient beings, settling them on the path of outflowless Arhatship. He also established countless beings in anuttarā samyaksaṃbodhi, making them non-retrogressing. On that very day, the Buddha Acintyapraṇidhānavicayasamudgatarāja entered parinirvāṇa, with the right Dharma remaining in the world for eighty-four thousand koṭīs of nayutas of years.
「童子！是不可思議願勝起王佛正法滅後，於末世時乃有無量執見比丘，彼諸比丘於如是等修多羅中不愛、不樂、不生信心、誹謗毀訾。若有能持此等經者，為彼惡侶逼惱其身、口言呵毀乃至奪命。彼惡比丘為貪利養及恭敬故，殺於二萬受持此經諸比丘等。
“O Youth! After the extinction of the true Dharma of that Buddha, in the final period, there appeared many bhikṣus who clung to wrong views. These bhikṣus did not like, enjoy, or believe in the teachings of such sūtras and slandered and reviled them. If someone upheld such sūtras, they would harass and vilify them, even to the point of taking their lives. Those wicked bhikṣus, out of greed for gain and respect, killed twenty thousand bhikṣus who upheld these sūtras.
「童子！彼時於斯閻浮提中有一國王名曰智力，受持正法、護持正法、本願成就，曾於先佛殖眾善根。
“O Youth! At that time, in Jambudvīpa, there was a king named Jñānabala, who upheld and protected the true Dharma, fulfilled his original vows, and planted many wholesome roots under previous buddhas.
「童子！昔時於此閻浮提內有一法師名曰實意，受持如是三昧經典，入於王宮為善知識，有大悲故能為救濟利益憐愍。彼王憙樂見此比丘無有厭足，聽法語論、往詣奉事、親近供養、諮請問難，聞說能持、善能酬答。
“O Youth! At that time, in Jambudvīpa, there was a Dharma teacher named Bhūtamati, who upheld this Samādhi Sūtra and entered the king's palace as a good Dharma friend. Out of great compassion, he sought to save, benefit, and care for others. The king took great joy in seeing this bhikṣu without ever tiring, listening to his teachings, serving him, approaching him closely, offering support, and asking difficult questions. He heard the teachings and was able to uphold them, skillfully answering and responding.
「時彼比丘善解廣略相收之義，威儀、諸行悉皆具足，善能通達陰界諸入；善知一切眾生和會分離、離已復合，亦知眾生威儀、諸行樂欲性習，善知眾生根、力、精進，善知差別智慧性習、善知諦相應及不相應；酬答語言於義決定辯才深妙，亦能善知調伏眾生；含笑先語，見者愛樂，遠離嚬蹙，其心廣大，安住如是四無量心大悲相應，一切異論所不能壞。
"That bhikṣu well understood the meaning of both the extensive and concise teachings, fully possessed good conduct and observances, and had a deep understanding of the aggregates, bases, and sense faculties. He knew how sentient beings gather and disperse and how they separate and come together again. He also knew the inclinations, desires, and habits of sentient beings and their faculties, strengths, and diligences. He knew the differing wisdom and habits of beings, and he knew which truths accord and which do not. His answers were definitive in meaning, and his eloquence was deep and profound. He was also skilled at training sentient beings. He spoke with a smile, and those who saw him delighted in his presence. He stayed far from frowning, had a vast mind, and abided in great compassion, corresponding to the four immeasurables, unable to be destroyed by any heterodox views.
「童子！爾時智力王有女名曰智意，年始十六，顏貌端正、形色姝妙，姿容充滿無不備具，彼實意比丘以為師導。
"O Youth! At that time, King Jñānabala had a daughter named Jñānāvatī, who was sixteen years old. She had a beautiful appearance, and her form and features were perfect in every respect. Bhūtamati Bhikṣu served as her teacher and guide.
「時彼比丘四大不調，於右髀上生惡黑瘡難可療治，一切醫師捨之而去。時彼智力王見是比丘病篤困苦，恐其死沒，號泣墮淚，及諸妃后、八萬婇女，并及國土城邑人民、太子、諸官軍、眾將帥、守門防邏，及以奴婢、親從左右并餘大眾，見此比丘悉皆啼泣。
"At that time, Bhūtamati Bhikṣu's four great elements became imbalanced, and a terrible black sore appeared on his right thigh, which was difficult to treat. All the physicians abandoned him and left. King Jñānabala, seeing the bhikṣu suffering gravely and fearing his death, wept and shed tears. The queen, the eighty-four thousand maidens of the court, the people of the kingdom, the princes, the officials, the military generals, the gatekeepers and guards, the servants and attendants, and the entire great assembly all wept as they saw the bhikṣu’s grave illness.
「童子！時智力王先有親屬命終生天，於王夢中現面勸化而作是言：
"O Youth! At that time, a relative of the king, who had died and been reborn in the heavens, appeared in the king’s dream, encouraging and advising him:
『此比丘病要須未交童女新血洗之、亦用塗瘡，復取其肉煮之為羹，以種種味而調和之，與飯共食乃可除差；若不得此藥，定難可起。』
'This bhikṣu's illness requires the fresh blood of a virgin to wash and apply to the sore. Take her flesh, cook it into a flavoured broth, and feed it to the bhikṣu. Only then can his illness be cured; without this medicine, he will surely die.'
「爾時，智力王見如是夢，覺已至明，即從臥起入於後宮，集諸宮人具說斯夢：
"At that time, King Jñānabala, having seen this dream, woke up at dawn. He rose from his bed and went into the inner palace, gathering all the women and telling them the dream:
『我見是事。誰能施此病比丘藥，令我善知識、說善道者而得除愈？』
‘I have seen this event. Who can offer this medicine to cure the bhikṣu, my good Dharma teacher who speaks the excellent path?’
「童子！爾時一切內外宮人、婇女都無堪者。童子！爾時智意於父王所聞是語已，知病比丘須如是藥，聞已歡喜，身心踊悅，作是思惟：
"O Youth! At that time, none of the women or maidens of the inner or outer palace were capable. O Youth! At that time, Jñānāvatī, having heard these words from her father, knew that the bhikṣu required such a medicine. Hearing this, she rejoiced, her body and mind uplifted, and she thought:
『如父所言，我今此身未曾交合，施其尊者新血、肉等。我於宮內最為幼年，於此法師阿闍梨所深生敬重，身、口、意淨，求無染智，以身肉、血施無著法師，持己身肉以種種味而調和之。我應為此病比丘藥，令我大師病苦消除得起平復。』
‘As my father said, I have never been touched by any man. I will offer the honourable one my fresh blood and flesh. I am the youngest in the palace and deeply revere this Dharma teacher and ācārya. My body, speech, and mind are pure, and I seek unstained wisdom. I will offer my flesh and blood to the unattached Dharma teacher, using my flesh to prepare a broth with various flavours. I should provide this medicine to heal the bhikṣu’s illness and help my teacher recover and regain health.’
「爾時，智意即持利刀——深心住法——割身股肉，其瘡血流，持此新肉調種種味而作羹臛，以金椀盛取身上流血，即奉王勅喚病比丘來入宮內，於父王前置席令坐，血洗瘡已又用塗之，復持此肉調以種種其餘勝味而作美食，為獲福故奉施法師。
"At that time, Jñānāvatī took a sharp knife—her mind deeply dwelling in the Dharma—and cut the flesh from her thigh, the blood flowing. She took this fresh flesh, prepared a broth with various flavours, placed it in a golden bowl, collected the blood flowing from her body, and followed the king’s command to summon the ailing bhikṣu to the palace. She seated him in front of her father, washed his sore with the blood, and applied it. She then took the flesh, prepared with the finest ingredients, and offered it as food, seeking merit and offering it to the Dharma teacher.
「時彼比丘不知不覺、不疑有過，即便食之。是病比丘食此食時患苦即除。
"At that time, the bhikṣu, unaware, without doubt or suspicion, ate the food. As he ate, his illness and suffering were immediately relieved.
「爾時，法師病苦除已身安快樂，而為智力王說勝妙法——為求是三昧故——令此宮內一萬三千諸婇女等發於阿耨多羅三藐三菩提心。
"At that time, the Dharma teacher, having been cured of his illness and feeling well and joyful, taught the king Jñānabala the supreme Dharma in pursuit of this samādhi, causing thirteen thousand maidens of the court to generate the aspiration for anuttarā samyaksaṃbodhi.
「爾時，智力王即便說偈問其女曰：
"At that time, King Jñānabala immediately spoke in verse, asking his daughter:
「『汝於何處而獲此，
新好人肉及以血，
能為病者作美饍，
令是比丘得安樂？
"Where did you obtain this,
Fresh human flesh and blood,
Able to make a fine meal for the sick,
Bringing comfort and happiness to the bhikṣu?
遣誰何處殺何人，
乃獲得斯勝好肉，
以諸異味共和合，
復得淨血而洗塗？
Whom did you send, to where, to kill whom,
To acquire this most excellent flesh,
With various flavours mixed together,
And the pure blood used to wash and apply?
法師食於此食時，
并用新血洗塗瘡，
能除如是大惡患，
令彼尊者獲喜樂。
The Dharma teacher, eating this food,
Along with having his sore washed with fresh blood,
Was able to be cured of such a terrible affliction,
Allowing the venerable one to attain joy and ease.
於本親屬天神所，
我從夢中聞是言：
From my past relatives and devas,
I heard in a dream these words:
「若能得於如是藥，
乃可除彼比丘病。
'If you can obtain such medicine,
Then, you can cure the bhikṣu’s illness.
要以人身新出血，
塗洗法師毒惡瘡，
調和人肉令香已，
而為彼食故奉獻。
It must be fresh human blood,
To wash and apply to the Dharma teacher’s poisonous sore.
Cook the human flesh with fragrant spices,
And offer it as food to heal him.
比丘但用此方者，
即時病患必消除，
惟有斯藥堪救療，
不假餘法王速辦。」
Only by using this remedy
Will the bhikṣu’s illness immediately vanish.
This is the sole medicine that can heal him,
Without need for any other. Quickly prepare it, O King.'
我覺寤已從臥起，
即入後宮說是言，
一切宮人聞此語，
悉皆默住無堪者。
I awoke from my dream and arose,
Entering the inner palace and telling everyone there.
All the women in the palace, upon hearing these words,
Remained silent, unable to act.
吾時復告宮人言：
I then said again to the palace attendants:
「頗有能為如此事，
捨己身分新血肉，
和以種種餘美味，
'Is there anyone capable of doing this,
To offer fresh flesh and blood from their own body,
Mixed with various other flavours,
用斯藥食奉施彼，
復以淨血而洗塗，
法師比丘黑惡瘡，
此方乃可得痊愈；
Using this medicine to prepare food for him,
And applying pure blood to wash the sore?
The Dharma teacher’s black and malignant sore
Can only be cured then.
若不以於如是藥，
療治比丘惡瘡者，
法師必當便死歿，
正以闕於此方故。」
Without this medicine,
The bhikṣu’s sore cannot be healed,
And the Dharma teacher will surely die,
Because this remedy is lacking.'
是時宮人聞斯語，
咸皆默然不復言，
無有能為此惠施，
如是血肉之方藥；
At that time, upon hearing these words,
All the women remained silent and spoke no more.
There was no one who could make this offering,
This remedy of flesh and blood.
乃至一切三界人，
都無能捨自身肉，
宮中一一普遍告，
寂然無有一言堪。
Indeed, throughout the entire triple world,
There was no one willing to give up their own flesh.
I had announced this matter throughout the palace,
But no one uttered a word.
我心敬重是比丘，
眾人咸各愛自身，
以其戀著己身故，
不能割捨自肉血。
My mind reveres this bhikṣu,
Yet everyone cherishes their own body,
And due to their attachment to themselves,
They are unable to cut off their own flesh and blood.
善哉！語我何處得？』
How amazing! Tell me where you obtained it."
我時聞已心歡喜，
聞父尊重勝妙言，
其心勇猛不怯弱。
At that moment, hearing her father's honoured words,
She was filled with joy, her heart was valiant,
Not at all timid or weak.
智意童女報父曰：
The maiden Jñānāvatī responded to her father, saying:
『願父淨心賜垂聽。
‘I pray, Father, with a pure heart, please listen.
於己自身不愛戀，
亦不計著於我想，
能以勇猛捨自身，
為求無上菩提故。
I do not cherish my own body,
Nor am I attached to the concept of 'self.'
With courage and strength, I renounced my own body,
In pursuit of unsurpassed bodhi.
惟願父王更賜聽，
訪求人肉了不得，
是故便割自髀肉，
調以眾味奉法師。
I pray, O Father, the King, please listen further.
Unable to find another's flesh,
I then cut my own thigh flesh,
Mixed it with various flavours and offered it to the Dharma teacher.
不殺他人非死肉，
割身為作廣利益，
比丘既得免患苦，
我亦當獲無量福。』
I did not kill another, nor was it dead flesh;
I cut my own flesh for great benefit,
And now the bhikṣu has been freed from his suffering,
And I shall obtain immeasurable merit.’
王即問：
The king asked:
『汝割身時，
不甚為於苦逼惱？
‘When you cut your own flesh,
Were you not in great pain and suffering?
汝速備藥自塗瘡，
勿令身將受大苦。』
Quickly prepare medicine for your own wound,
And do not let yourself endure great hardship.’
聞其父王愍念言：
Hearing her father's compassionate words, she replied:
『惟願大王復賜聽，
聞已深思正法行，
業果如是不思議。
‘I pray, Great King, please listen again.
Upon hearing, reflect deeply on the true Dharma,
For the results of actions are inconceivable.
我從父聞天所言，
於己身命不顧戀，
以信敬心而奉施，
是故自捨新肉血。
From the words I heard from you,
Father, I have no attachment to my own body or life,
With faith and respect, I made this offering,
And thus, I gave up my fresh flesh and blood.
以己身分作利益，
得除比丘毒惡病，
我今既為無量福，
以不堅身易堅身。』
Using my own body to bring benefit,
I cured the bhikṣu's poisonous illness.
Now, I have gained immeasurable merit,
By exchanging this impermanent body for an enduring one.'
其女復作如是言：
The daughter continued:
『惟願父王更少聽，
聞於實法願受持，
觀彼業果不思議。
‘Once more, I ask Father to listen carefully.
Reflect on the true Dharma and vow to uphold it,
Observe the inconceivable results of karma.
往昔造於不善業，
眾生由癡墮惡道，
身肉銷盡還復合，
是故業報難思議。
In the past, creating unwholesome actions,
Sentient beings, due to delusion, fell into the unwholesome realms;
Their flesh and bodies dissolved and then reassembled:
Thus, their karmic retribution was inconceivable.
初時惟有形骨鎖，
念頃身肉還更合，
況復造作善業者，
隨心所欲寧不得？
At first, there were only bones locked together,
But in a moment, the flesh returned.
How much more can wholesome deeds,
Which follow one’s intentions, not have recompense?
雖割身肉初不痛，
其瘡流血亦無苦，
若割一切身分時，
思念法故無瘡處。
Though I cut my own flesh, it did not hurt at first,
And though blood flowed, it did not cause suffering.
When cutting all parts of my body,
I contemplated the Dharma, and no wound remained.
我於正法深愛樂，
是故割肉而奉施，
一切有為猶如幻，
身瘡還合亦如本。
I deeply love the true Dharma,
Thus, I cut my flesh and offered it.
All conditioned things are like illusions,
My body's wounds have healed and returned as before.
譬如優曇鉢羅花，
經無量劫或能現；
比丘法師亦如是，
閻浮提中時一見。
Just like the udumbara flower,
Which may appear after countless kalpas,
The Dharma teacher bhikṣu is the same,
Appearing in Jambudvīpa once in a great while.
猶如閻浮金聚光，
若有觀者無厭足；
法師實意亦如是，
天人瞻仰無有厭。
Like the radiant gold of Jambudvīpa,
Which those who see never tire of,
The Dharma teacher Bhūtamati is likewise,
Admired by devas and humans, without weariness.
喻若飲於清冷水，
熱時能去燋渴患；
比丘法師亦如是，
能除眾生諸渴愛。
Just like cool water,
Which quenches burning thirst,
The Dharma teacher is the same,
Able to relieve sentient beings of their greedy desire.
我捨股肉奉法師，
并施己身新淨血，
除彼法師四大苦，
佛所歎者我已作。
I offered my flesh to the Dharma teacher,
Along with my fresh, pure blood,
To relieve the Dharma teacher’s suffering of the four great elements.
I have already accomplished what the Buddha praises.
聖者成就相應德，
及持如此勝實定，
我已供養彼比丘，
願斯福善得成佛。
The sage possesses virtues in harmony,
And upholds this supreme Samādhi.
I have made offerings to this bhikṣu,
And I vow to attain Buddhahood through this merit and virtue.
如香芬馥甚可樂，
隨順時香勝栴檀，
妙香普熏無不遍，
持戒定者亦如是；
Just like the fragrant scent of sandalwood,
Which pervades everywhere,
The fragrance of those who uphold precepts and samādhi
Is likewise pervasive.
猶如須彌最端嚴，
遍照十方殊可愛，
光耀地上及虛空，
持戒法師亦如是。
Just like the most adorned Mount Sumeru,
Shining brilliantly, admired by all,
Illuminating the earth and sky,
So too is the Dharma teacher who upholds the precepts.
若人清淨深信樂，
建立最勝妙寶塔，
復有餘人來敬養，
轉增造者最勝福；
If one has pure faith and joy,
And establishes the most excellent stūpa,
And others come to venerate it,
The merit of the builder increases.
法師說者亦如是，
我以淨心令安隱，
割捨自身新肉血，
我今已造正法塔。
Likewise, the Dharma teacher who speaks is the same.
With a pure mind, I bring him peace,
By cutting my own fresh flesh and blood,
I have now built a stūpa of the true Dharma.
若有塔廟垂欲倒，
智者扶令不傾動，
復有人來供養塔，
能令扶者獲勝福；
If there is a stūpa about to collapse,
A wise person will prop it up to prevent it from falling,
And when others come to venerate that stūpa,
The one who propped it up gains great merit.
比丘知法塔亦然，
我以良藥除彼患，
此能演說勝妙法，
安置眾生無上道。
The Dharma teacher who knows the Dharma is the same.
I provided medicine to relieve his illness,
And this enabled him to speak the supreme Dharma,
Guiding sentient beings to the unsurpassed path.
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。
If the Dharma teacher were to pass away,
How could one hear the Dharma again?
Father, you should know that if the bhikṣu perishes,
This Samādhi will also be lost.
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。
The Dharma teacher is like a pure, brilliant lamp,
Dispelling the darkness of afflictions for sentient beings.
He abides in the vast samādhi,
Saving those in the unwholesome realms.
比丘所行不可測，
恒常安住於大心，
決定句義已善學，
諸惡異論不能壞。
The conduct of this bhikṣu is unfathomable,
He constantly abides in a great mind,
Having well mastered the definitive meaning,
No evil view can destroy it.
於其無量億劫中，
永不復受女人身，
如佛所說上敬法，
我於法師已恭敬。』
For an immeasurable koṭī of kalpas,
I shall never again receive a female body.
Just as [my] supreme reverence for the Dharma taught by the Buddha,
I also revere the Dharma teacher.'
其佛世界如恒沙，
滿中寶物奉如來，
餘有淨心施足、指，
此福於彼最為勝。
In buddha lands as numerous as the sands of the Ganges,
Filled with treasures offered to the Tathāgata,
Pure-heartedly offering even one’s foot or finger,
Such merit surpasses all others.
如是女人死滅後，
便得見於千億佛，
悉於彼佛得出家，
受持如是勝三昧。
When this woman passes away,
She will see thousands of koṭīs of Buddhas [in buddha-lands],
And, in their presence, she will renounce the world,
Upholding this supreme samādhi.
於諸兩足尊佛所，
及般涅槃最後時，
如是一切常出家，
佛子清淨無穢染。
At the feet of those honoured among the bipeds,
And at the time of their final parinirvāṇa,
She will always be a renunciant,
A child of the Buddha, pure and undefiled.
亦於燈明如來所，
彼佛法中修梵行，
我時得轉於女身，
為大法師說勝法。
In the presence of Dīpaṅkara Tathāgata,
She practised the noble conduct in his Dharma,
And at that time, she transformed from a female body,
To become a great Dharma teacher and teach the supreme Dharma.
智力王者彌勒是，
恒常勇猛護持法；
法師即是然燈佛；
昔王女者我身是，
The King Jñānabala was Maitreya,
Ever courageous in protecting the Dharma;
The Dharma teacher was Dīpaṅkara Buddha,
And the former princess was myself.
能捨身肉無顧悋，
供養功德自在者，
恒常遠離諂曲心，
為求如是三昧故。
I renounced my flesh without regret,
The merit and virtue of this offering is boundless,
Constantly far removed from deceitful thoughts,
All in pursuit of this samādhi.
見彼比丘病苦逼，
爾時所有啼泣者，
一切皆獲不退地，
畢竟永離諸惡趣。
When the bhikṣu suffered from illness,
Those who wept for him,
All attained the stage of non-retrogression,
And finally departed from all unwholesome realms.
彼人無復眾惱逼，
亦離謗法及病苦，
五根具足不殘缺，
心亦無有諸憂刺，
Various afflictions will no longer harrass them,
Nor will they slander the Dharma or suffer from illness.
Their five faculties will be complete and undamaged,
And their minds will be free from all worries and pains.
一切端嚴皆殊妙，
功德威神常熾盛，
百福莊嚴三十二，
皆由供養病者故。
All their features will be exceedingly beautiful,
Their merit and spiritual power will always flourish,
Adorned with the thirty-two marks of a great being,
All due to the merit of offering to the sick.
彼於我法悉出家，
於其後代末世時，
若能持我正法藏，
彼當得見千億佛。
They will renounce the world in my Dharma,
And in future generations, in the final age,
If they can uphold the treasury of my true Dharma,
They will be able to see thousands of koṭīs of Buddhas.
受持恭敬我法者，
是為攝持菩提種，
廣能利益諸眾生，
當得見於阿閦佛。
Those who uphold and respectfully venerate my Dharma,
Will hold the seeds of bodhi,
They will greatly benefit all sentient beings,
And will come to see Buddha Akṣobhya.
聞我行勝菩提行，
便得獲於聖所愛，
一切本生莊嚴事，
奉勝供養諸如來。
Upon hearing of my supreme practice for bodhi,
They will attain what the holy ones love,
And all their previous lives will be adorned,
As they offer supreme offerings to the tathāgatas.
比丘多聞、持禁戒，
見已淨心而奉事，
復能遠離諸恚慢，
恒為最勝大福故；
The bhikṣus, well-learned and upholding the precepts,
Will serve with pure hearts upon seeing this,
They will also distance themselves from all anger and pride,
Always acquiring the most supreme and vast merit.
速離一切瞋慢已，
供養我子護法者，
無量億劫離闇冥，
終不墜於惡道苦。
Quickly abandoning all anger and pride,
They will make offerings to my children who protect the Dharma,
For countless kalpas they will be free from darkness and ignorance,
And will never fall into the suffering of unwholesome realms.
諍心畢定墮惡趣，
雖持禁戒及多聞、
供養諸佛廣行施，
蘭若禪等莫能救。」
[But] those with contentious minds will definitely fall into the unwholesome realms;
Even if they uphold precepts and have much learning,
Make offerings to the buddhas and practise generosity extensively,
Meditation in the wilderness and other practices cannot save them."
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