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「童子！是故，菩薩應當具足修學身戒。云何菩薩具足身戒？若菩薩具足身戒，於一切法得無礙智，謂身善修行。若身善修行者，於一切法得無礙智，是名菩薩具足身戒。
"O youth, therefore, a bodhisattva should fully practice bodily restraint. How does a bodhisattva fully practice bodily restraint? If a bodhisattva fully practices bodily restraint, they attain unobstructed wisdom in all dharmas, namely, well-practising the body. If one practices well with the body, one attains unobstructed wisdom in all dharmas. This is called a bodhisattva fully practicing bodily restraint.
「復次，童子！若具足身戒菩薩，能獲三十二大人之相、得如來十力、四無所畏、四無礙智、十八不共法。童子！是名菩薩具足身戒。
"Furthermore, O youth, if a bodhisattva fully practices bodily restraint, they can attain the thirty-two marks of a great person, the ten powers of a Tathāgata, the four fearlessnesses, the four unobstructed wisdoms, and the eighteen unique qualities of a Buddha. O youth, this is called a bodhisattva fully practicing bodily restraint.
「復次，童子！具足身戒菩薩，能獲三解脫門。何者為三？謂空解脫門、無相解脫門、無願解脫門，是名具足身戒。
"Furthermore, O youth, a bodhisattva who fully practices bodily restraint, can attain the three doors of liberation. What are the three? They are the door of liberation of emptiness, the door of liberation of signlessness, and the door of liberation of wishlessness. This is called fully practising bodily restraint.
「復次，童子！若具足身戒菩薩，能得具足四梵住。何等為四？謂慈念一切眾生，悲、喜、捨心亦復如是。童子！是名菩薩具足身戒。
"Furthermore, O youth, a bodhisattva who fully practices bodily restraint, can attain the four immeasurables. What are the four? They are the minds of loving-kindness towards all sentient beings, compassion, joy, and equanimity. O youth, this is called a bodhisattva fully practicing bodily restraint.
「復次，童子！云何菩薩修身善行？謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，是名菩薩身戒具足。
"Furthermore, O youth, how does a bodhisattva cultivate good conduct of the body? It is the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five strengths, the seven factors of awakening, and the eightfold noble path. This is called a bodhisattva fully practicing bodily restraint.
「復次，童子！具足身戒菩薩，能得四禪及四正受、能住大悲，得善覺觀、得寂滅覺觀，是名菩薩具足身戒。
"Furthermore, O youth, a bodhisattva who fully practices bodily restraint, can attain the four dhyānas and the four formless absorptions, abide in great compassion, attain good contemplation, and attain the contemplation of cessation. This is called a bodhisattva fully practicing bodily restraint.
「復次，童子！若菩薩具足身戒，遠離殺生、偷盜、邪婬、妄語、兩舌、惡口、綺語、貪、瞋、邪見十不善業。㪷秤欺誑、語言欺誑、衣服欺誑、因官形勢割截、破壞、凌押、繫縛、邪曲、虛妄、與貪共行，一切惡業悉皆遠離，自禁防制，無貪、無取，悉皆斷除；猶如斷截多羅樹頭，於未來世不復更起，無有生法。童子應知：此法是為菩薩具足身戒。
"Furthermore, O youth, if a bodhisattva is endowed with bodily restraint, he will avoid the ten unwholesome actions: killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views. He will avoid all unwholesome actions such as cheating with weights and measures, cheating with words, cheating with clothing, using official power to cut, destroy, oppress, bind, deceive, and falsely accuse, and acting in greed. He will restrain himself, be without greed and grasping, and completely eliminate them, just as cutting off the top of a palm tree will prevent it from growing again in the future. O youth, you should know that this is called a bodhisattva being endowed with bodily restraint.
「童子！乃於往昔過阿僧祇阿僧祇廣大無量無邊不可思議劫，爾時有佛號曰智光如來、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，於時住世六十億歲。
"O youth, in the past, countless, innumerable, vast, immeasurable, boundless, inconceivable kalpas ago, there was a buddha named Jñānaprabhāsa Tathāgata, Arhat, Perfectly Awakened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Tamer of Men, Teacher of Devas and Men, Buddha, Bhagavān, who lived in the world for sixty billion years.
「爾時，有王號曰勝思惟，與其眷屬八萬億人俱，往智光如來所，頂禮佛足，右遶三匝，退坐一面。
"At that time, there was a king named Viveśacintin, who together with his retinue of eighty billion people, went to where Jñānaprabhāsa Tathāgata was, bowed his head at the Buddha's feet, circumambulated him three times to the right, and then sat to one side.
「爾時，智光如來即以偈頌說身律儀：
"At that time, Jñānaprabhāsa Tathāgata immediately spoke in verse about bodily restraint:
「『猶如虛空無垢穢，
自性光潔畢竟淨；
如斯身戒亦如是，
不可音聲而演說。
"'Just as space is free from defilement,
Pure by nature, ultimately pure;
bodily restraint are also like this,
Not to be explained by sound.
音聲與空不可知，
如是二種同一相。
說於虛空無相貌，
彼相便同於身戒；
Sound and space are unknowable,
These two are of the same characteristic.
It is said that space has no characteristics,
Those characteristics are the same as bodily restraint;
若知其戒惟一相，
彼便具足戒律儀。
智性無生境亦寂，
真無漏中妄想盡，
If one knows that the precepts have only one characteristic,
One will then be fully endowed with the precepts.
The nature of wisdom is unborn; the object is also quiescent,
In the true undefiled state, conceptualisation is exhausted,
亦無貪著及愛欲，
不於財色起渴愛。
若不見於諸有過，
終不能知是身戒；
There is no attachment or desire,
No thirst for wealth or sensual pleasures.
If one does not see the faults of existence,
One will not be able to know bodily restraint;
若有能知無漏戒，
彼便無復一切生。
當知羅漢法如是，
非諸外道之所知。
If one can know the undefiled precepts,
One will then have no more rebirth.
One should know that the arhat's Dharma is like this,
Not known by tīrthikas.
於諸三界心怖畏、
於欲資產無貪愛，
不悕王位及資財，
彼能具足此身戒；
Fearful of the three realms,
Not greedy for wealth and possessions,
Not aspiring to royal status or wealth,
One can be fully endowed with bodily restraint;
我今說此身戒義，
此義聲教不能說，
若能知是法母者，
是人常能住身戒；
I now explain the meaning of bodily restraint,
This meaning cannot be explained by sound teachings.
If one can know the mother of this Dharma,
One will always abide in bodily restraint;
智者愛樂是義母，
信樂是義故我說，
遠離非義應真義，
斯則常名住身戒；
The wise delight in this meaning-mother,
Because of delighting in this meaning, I explain it.
Far from non-meaning, the true meaning,
This is always called abiding in bodily restraint;
諸佛法中說何義？
云何善能知是義？
若能知於相應義，
是即名為住身戒。
What meaning is spoken of in the Buddhas' Dharma?
How can one know this meaning well?
If one can know the meaning of correspondence,
That is called abiding in bodily restraint.
若有觀察於無相，
一切無我悉空無，
彼人不名無戒者，
是人修學實際故。
If one observes the signless,
All are selfless, empty and nonexistent,
That person is not called one without precepts,
Because that person cultivates the reality limit.
觀一切有知非有，
是人恒住非有際；
於一切有無所著，
是人能證無相定。
Observing all existence as non-existent,
This person always abides in the non-existent limit;
Not attached to any existence or non-existence,
This person can realise the formless concentration.
若人知於無我法，
自體空無性非有，
是人不名無戒者，
已覺決定真實故；
If a person knows the Dharma of no-self,
The self-nature is empty, without essence or existence,
This person is not called one without precepts,
Because they have already realised the true and certain.
若人能知五陰空，
諸法寂滅無神我，
彼便名為持戒者，
其身不復行惡業。
If a person can know the emptiness of the five aggregates,
The quiescence and extinction of dharmas without a self,
They are then called one who upholds precepts,
Their body no longer engages in unwholesome karma.
無有律儀取相者，
存於我想心執著，
若取色相執著人，
起於愛欲無律儀。
There is no one who takes up precepts and grasps at characteristics,
Who clings to the notion of a self and is attached to it.
If one grasps at the characteristics of form and clings to a person,
One gives rise to desire and has no precepts.
若常修學於實際，
是人究竟真妙空，
彼不更起於愛欲，
不為無戒墮惡道。
If one always studies and practices the reality limit,
This person ultimately realises the true and wondrous emptiness.
They will not give rise to desire again,
And will not fall into unwholesome paths due to lack of precepts.
蟻子堪能動虛空、
須彌安固復令動，
若有善學實法者，
諸天妙色不能動；
Ants can move through space,
And Mount Sumeru, firm and stable, can also be moved.
If one skillfully studies the true Dharma,
The wondrous forms of the devas cannot move them.
彩色可以畫虛空、
亦可手執於太虛，
一切諸魔愛、欲等，
無有能得動搖者；
One can paint space with coloured pigments,
And one can hold space in one's hand.
All the desires and attachments of the māras
Cannot move them.
呼響音聲猶可捉、
大石沈水亦可浮，
如是學於身戒者，
無有能知彼心念；
One can grasp the sound of an echo,
And a large stone can float on water.
Those who study and practice precepts in this way
No one can know their thoughts.
所有一切諸音聲，
悉皆盛內於篋中，
若住如是身戒者，
無有能知彼住所；
All the various sounds in the world
Can be stored inside a box.
Those who abide in such precepts
No one can know where they abide.
所有雲、雷及電光、
日、月明等悉可執，
若有住於身戒者，
無能知彼身自性；
Clouds, thunder, lightning,
The light of the sun and moon can all be grasped.
Those who abide in precepts
No one can know their body's nature.
四方所有諸風輪，
羅網、鈎羂可繫縛，
若有住於身戒者，
無有能知彼身量。
The wind wheels in the four directions
Can be bound with nets and snares.
Those who abide in precepts
No one can know their body's size.
其有住於制心者，
非諸眾生之境界，
能善修習身戒者，
猶如虛空無能染。
Those who abide in controlling the mind,
Are not within the realm of sentient beings.
Those who skillfully cultivate bodily restraint
Are like space, untainted by anything.
於其四方風行道，
虛空鳥迹猶可見，
彼之身量不可測，
及心所行難可思。
In the four directions, the path of the wind,
The traces of birds in the sky can still be seen,
Their bodies immeasurable,
And their mental activities difficult to conceive.
若住如是身戒者，
彼無一切諸過惡，
遠離一切煩惱聚，
由學如是身戒故；
If one abides in bodily restraint like this,
they have no faults or unwholesome at all.
They are far removed from the mass of afflictions,
Because of studying bodily restraint like this.
住於清淨寂滅定，
不為刀、火之所害，
彼身無能執捉者，
由常修學身戒故；
Abiding in the pure and tranquil samadhi,
They are not harmed by swords or fire.
Their bodies cannot be grasped
Because they always study and practice bodily restraint.
如是住者無怖畏，
心無紛動、無嫉妬，
遠離一切諸厄難，
修學如是身戒故；
Those who abide like this have no fear,
Their minds are not agitated or jealous.
They are far removed from all calamities and difficulties
Because they study and practice bodily restraint like this.
不畏刀杖及毒藥，
亦不怖畏水、火災，
遠離一切諸厄難，
修學如是身戒故。
They are not afraid of swords, weapons, or poison,
And they are not afraid of the calamities of water or fire.
They are far removed from all calamities and difficulties
Because they study and practice bodily restraint like this.
不畏雨雹及盜賊、
所有一切毒害等，
彼離一切我想故，
以離想故無怖畏；
They are not afraid of hail, thieves,
Or any poison or harm.
Because they are free from all notions of self,
Being free from notions, they have no fear.
遠離怖畏及恐懼，
以無怖畏心不動，
心不動轉無怖畏，
億諸魔眾不能怖。
Being free from fear and terror,
With a fearless mind that is unmoving,
With an unmoving mind, fearless,
The hordes of māras cannot frighten them.
若於菩薩身戒所，
演說開曉及顯示，
若有學是身戒者，
諸億魔眾不能擾；
If one explains, illuminates, and reveals
Bodily restraint for bodhisattvas,
If one studies and practices bodily restraint,
The hordes of māras will not be able to disturb them;
若有欲知諸佛法，
當知無有其限齊，
若有修學身戒者，
是人能為三界塔；
If one wishes to know the Dharma of the Buddhas,
One should know that it has no limit.
If one studies and practices bodily restraint,
This person can become a stupa for the three realms;
若有欲知是佛法，
不可思議寂滅眾，
若學如是身戒者，
其行堅固速成佛；
If one wishes to know this Buddha Dharma,
The inconceivable assembly of the quiescent,
If one studies and practices bodily restraint,
Their practice will be firm and they will quickly attain Buddhahood;
若有欲得大仙法，
不可思議佛十力，
若學如是身戒者，
修習佛力得不難；
If one wishes to attain the Dharma of the Great Sage,
The inconceivable ten powers of the Buddha,
If one studies and practices bodily restraint,
Cultivating the Buddha's powers will not be difficult;
十八最勝不共法，
諸佛、如來所安住，
若有修學是身戒，
彼得此法不為難；
The eighteen supreme and unsurpassed dharmas,
In which the Buddhas and Tathāgatas abide,
If one studies and practices bodily restraint,
Attaining these dharmas will not be difficult;
若於七覺支寶所，
及與神足、辯才等，
若有修學身戒者，
獲彼妙果不為難；
The seven branches of awakening, the treasures,
And the supernormal powers, eloquence, and so forth,
If one studies and practices bodily restraint,
Attaining those wonderful fruits will not be difficult;
於其梵住及四禪，
及以三種解脫門、
安隱覺觀及寂滅，
住身戒者得不難；
The four immeasurables, the four dhyānas,
And the three doors of liberation,
The peaceful and tranquil contemplations and quiescence,
Abiding in bodily restraint will not be difficult;
四念處等及正勤，
大仙五根及五力，
亦於聖寶八正道，
住身戒者得不難；
The four foundations of mindfulness and the right efforts,
The five faculties and five powers of the Great Sage,
And also the eightfold noble path, the holy treasures,
Abiding in bodily restraint will not be difficult;
於餘諸佛所有法，
不可思議無限量，
彼得此法悉不難，
以學如是身戒故。』
The other dharmas of the Buddhas,
Inconceivable and immeasurable,
Attaining these dharmas will not be difficult,
By studying and practising bodily restraint.'
得聞如是身戒已，
是王獲得最勝利，
歡喜踊躍而愛樂，
於彼佛法便出家。
Having heard bodily restraint,
This king attained the supreme benefit.
Joyful and elated, he loved them,
And then left home to enter the Buddha's Dharma.
出家已經十億歲，
修行最勝淨梵行，
恒常修行四梵住，
利益世間諸天人。
Having left home for ten billion years,
Practising the supreme pure brahma conduct,
Consistently practising the four brahma abodes,
Benefiting the world's devas and humans.
善修清淨梵住已，
便得如是勝身戒，
復見十方億千佛，
修行如是菩提行。
Having well cultivated the pure brahma abodes,
One then attains this supreme bodily discipline,
And also sees the koṭis of buddhas in the ten directions,
Practising this bodhi conduct.
於彼勝法出家已，
修行最勝淨梵行，
具足多聞妙辯才，
是名聰慧大法師。
Having left home in that supreme Dharma,
Practising the supreme pure brahma conduct,
Endowed with much learning and wondrous eloquence,
This is called a wise, great Dharma teacher.
堅持禁戒無缺漏，
戒身清淨無瑕穢，
所謂聖戒無漏戒，
當知聖戒是常住。
Upholding the precepts without any leaks or flaws,
The body of precepts is pure, without any defilement.
That is to say, the holy precepts, the precepts without outflows—
Know that the holy precepts are permanent.
童子！我昔修菩提，
爾時化作勝思王，
汝勿致疑為異人，
當知即是我身也。
O youth! When I cultivated bodhi in the past,
At that time, I manifested as King Viśeṣacintin,
Do not doubt that he was a different person—
Know that it was my body.
童子！汝應隨順學，
安住如是勝身戒，
當為億眾廣宣說，
不久亦當得如我。
O youth! You should follow and learn,
Abiding in this supreme bodily discipline,
And widely proclaim it for the koṭis of beings—
Before long, you will also attain it as I have.
「童子！是故，菩薩當修行清淨身業。何以故？修行淨業菩薩摩訶薩，不畏墮於地獄、畜生、餓鬼、閻魔羅等，亦不畏八難、五趣苦厄，又不畏水、火、五兵、毒藥、王賊、師子、虎、豹、豺狼、犀、象、熊、羆一切惡獸、毒蟲食肉之屬，亦復不畏人非人難。
"Therefore, O youth, bodhisattvas should practice pure bodily actions. Why is that? Bodhisattva mahāsattvas, who practice pure actions, are not afraid of falling into the hells, animal realms, hungry ghosts, or the realm of Yama. They are also not afraid of the eight difficulties, the suffering of the five realms, or water, fire, the five weapons, poison, kings, thieves, lions, tigers, leopards, wolves, rhinoceroses, elephants, bears, or any other vicious beasts or poisonous insects that eat meat. They are also not afraid of difficulties from humans or non-humans.
「童子！修行清淨身行菩薩摩訶薩，欲以手掌舉此三千大千世界，若高一多羅乃至十多羅，隨其所欲悉能舉之。
"O youth! bodhisattva mahāsattvas who practice pure bodily actions wish to lift this cosmos of three thousand worlds with their palms, either one tāla tree high or up to ten tāla trees high, and they can lift it as they wish.
「童子！淨身行菩薩摩訶薩能達究竟神通彼岸。彼以報得神足福德力故，攝取遠離隨順無染寂滅之定，悉皆能入；依是定故，無漏成就得一切世間無礙之眼。云何神足？謂隨念能為威力自在解了無滯，隨欲能成故名神足。
"O youth! bodhisattva mahāsattvas who practice pure bodily actions can reach the other shore of supernormal powers. By the power of the merit and virtue of their supernormal powers, they can attain the concentration of detachment, purity, and tranquillity. Relying on this concentration, they attain the unobstructed eye of all worldly realms. What are supernormal powers? It is being able to freely manifest power according to one's recollection, without obstruction, and being able to accomplish whatever one wishes, which is called supernormal powers.
「復次，童子！住神足菩薩摩訶薩能為種種神變之事，所謂一能為多、多能為一，隱顯自在，石壁諸山徹過無礙如風行空，在於空中加趺而坐猶如飛鳥，履水如地，出沒地中如水無異，身出煙焰如大火聚，日月有大威德而能捫摸，欲為大身自在無礙乃至梵天。」
"Furthermore, O youth, bodhisattva mahāsattvas who abide in supernormal powers can perform various supernormal feats, such as one becoming many, many becoming one, disappearing and reappearing at will, passing through stone walls and mountains without obstruction like the wind through space, sitting cross-legged in the air like a flying bird, walking on water as if on land, emerging from and submerging in the ground as if in water, emitting smoke and flames from the body like a great fire, being able to touch the sun and moon with their great majestic virtue, and being able to create a great body at will, up to the Brahma Heaven."
爾時，世尊即說偈言：
At that time, the Bhagavān spoke a verse, saying:
「神通自在遊十方，
於諸石壁及諸山，
隨意徹過無有礙；
猶如飛鳥順風行，
"With supernormal powers, freely travelling to the ten directions,
At all stone walls and mountains,
One can pass through them as one pleases without obstruction;
Just like a flying bird going with the wind,
履於大地猶如水，
出沒自在無所礙；
遊行於水不沈沒，
猶若履於堅䩕地；
Walking on the earth as if on water,
Emerging and submerging freely, without obstruction;
Wandering in the water without sinking,
Just like walking on solid ground;
一身能現於千身，
無量多身能為一，
隨意能現種種色，
智者為渡眾生故；
One body can manifest as a thousand bodies,
Many immeasurable bodies can become one;
One can manifest various colours as one pleases,
The wise do so to ferry sentient beings;
遊行空中如飛鳥，
身出煙焰如火聚，
復能己身悉流出，
清淨涼冷香美水。
Wandering in the sky like a flying bird,
The body emits smoke and flames like a fire-heap;
One can also cause one's body to flow out
Pure, cool, fragrant, and sweet water.
智者端坐於此地，
而能以手摩日、月，
一念能往梵天所，
而為梵眾演勝法；
The wise can sit cross-legged on this ground,
And be able to touch the sun and moon with their hands;
In a single thought-moment, one can go to the Brahma Heaven,
And expound the supreme Dharma for the Brahma assembly;
千億梵眾聞法已，
樂求無上獲勝利，
復能往餘勝天處，
而為演說最勝法。
When the Brahma assembly of a thousand koṭis hears the Dharma,
They joyfully seek the unsurpassed and attain the benefits;
One can also go to other superior heavenly realms,
And expound the supreme Dharma for them.
若其意欲說法時，
便能震動大千界，
又令無量億佛剎，
微妙音聲悉充滿。
When one wishes to expound the Dharma,
One can shake the great cosmos of three thousand worlds;
And cause immeasurable koṭis of buddha-realms
To be filled with subtle sounds.
「童子！是故，菩薩應當修學清淨身行。何以故？修行清淨身行菩薩摩訶薩，天耳界清淨過人聞於音聲——若地獄、畜生、閻魔羅處，天上、人中，若近、若遠——是名天耳通。
"O youth! Therefore, a bodhisattva should train in pure bodily conduct. Why is that? A bodhisattva mahāsattva who practices pure bodily conduct, with the pure divine ear surpasses human hearing and hears sounds - whether in the hells, the animal realm, the realm of Yama, among the gods, or among humans, whether near or far - this is called the divine ear superknowledge.
「童子！菩薩復應修學清淨身行。何以故？修行清淨身行菩薩摩訶薩，常能知他心：有欲心如實知有欲心、無欲心如實知無欲心、有瞋心如實知有瞋心、無瞋心如實知無瞋心、有癡心如實知有癡心、無癡心如實知無癡心、有取心如實知有取心、無取心如實知無取心、有顛倒心如實知有顛倒心、無顛倒心如實知無顛倒心、有小心如實知有小心、無小心如實知無小心、有大心如實知有大心、無大心如實知無大心、有光潔心如實知有光潔心、無光潔心如實知無光潔心、無量心如實知無量心、有量心如實知有量心、總心如實知總心、無總心如實知無總心、亂心如實知亂心、無亂心如實知無亂心、定心如實知定心、非定心如實知非定心、上心如實知上心、無上心如實知無上心、解脫心如實知解脫心、非解脫心如實知非解脫心、無學心如實知無學心、學心如實知學心。童子！是名菩薩於他眾生心如實了知。
"O youth! a bodhisattva should also train in pure bodily conduct. Why is that? A bodhisattva mahāsattva who practices pure bodily conduct is always able to know the minds of others: a mind with desire he knows as having desire, a mind without desire he knows as without desire; a mind with anger he knows as having anger, a mind without anger he knows as without anger; a mind with delusion he knows as having delusion, a mind without delusion he knows as without delusion; a mind with grasping he knows as having grasping, a mind without grasping he knows as without grasping; a mind with inverted thoughts he knows as having inverted thoughts, a mind without inverted thoughts he knows as without inverted thoughts; a small mind he knows as small, a great mind he knows as great; a pure mind he knows as pure, an impure mind he knows as impure; an immeasurable mind he knows as immeasurable, a limited mind he knows as limited; a concentrated mind he knows as concentrated, a distracted mind he knows as distracted; a mind in samādhi he knows as in samādhi, a mind not in samādhi he knows as not in samādhi; a superior mind he knows as superior, an inferior mind he knows as inferior; a liberated mind he knows as liberated, an unliberated mind he knows as unliberated; a mind of one beyond training he knows as one beyond training, a mind of one in training he knows as one in training. O youth, this is called a bodhisattva's true knowledge of the minds of other beings.
「復次，童子！菩薩應當修學清淨身行。何者菩薩清淨身行？所謂念知種種宿命之事，若一生、二生、三生，乃至十生、二十生、三十生，百生、千生、萬生、十萬生、百萬生、千萬生、萬萬生，復念知一劫、百劫，乃至千、萬劫事，知劫成、知劫壞、及知劫成壞、乃至知於無量劫成壞事，及知劫中彼曾有眾生如是名、如是姓、如是生處、如是飲食、如是長壽、如是短壽、如是久住、如是壽盡、知如是受苦、如是受樂、若於此處死彼處生、彼處死此處生、如是狀貌、如是國土，如是往事悉皆憶知，是名菩薩宿命智通。
"Furthermore, O youth, a bodhisattva should train in pure bodily conduct. What is a bodhisattva's pure bodily conduct? It is called the knowledge of various past lives, whether one life, two lives, three lives, up to ten lives, twenty lives, thirty lives, a hundred lives, a thousand lives, ten thousand lives, a hundred thousand lives, a million lives, ten million lives, a hundred million lives, a billion lives, and so on; it is also the knowledge of one kalpa, a hundred kalpas, up to a thousand kalpas, ten thousand kalpas, a hundred thousand kalpas, a million kalpas, ten million kalpas, a hundred million kalpas, a billion kalpas, and so on; it is the knowledge of the formation of kalpas, the destruction of kalpas, and the formation and destruction of kalpas; it is the knowledge of the formation and destruction of kalpas up to immeasurable kalpas; it is the knowledge of the names, clans, births, food, long and short lives, long and short abodes, and the end of life of beings in those kalpas; it is the knowledge of the suffering and happiness experienced by those beings; it is the knowledge of the passing away from one place and being born in another, and the passing away from another place and being born in this place; it is the knowledge of their appearances and countries. This is called a bodhisattva's knowledge of past lives.
「復次，童子！菩薩應當修習清淨身行。何者菩薩清淨身行？所謂天眼界清淨過於人眼，見諸眾生往來生死——若好色、若惡色，若趣善道、若趣惡道，若住善道、若住惡道，若苦、若樂，若勝、若劣——如自作業皆悉了知。是諸眾生成就身惡行、成就口惡行、成就意惡行、毀謗賢聖、邪見業因緣故，身壞命終墮於地獄；是諸眾生若成就身善行、成就口善行、成就意善行、不謗賢聖、正見因緣故，身壞命終趣於善處，生於天上。童子！是名菩薩天眼界清淨過於人眼，見諸眾生往來生死——若好色、若惡色，若趣善道、若趣惡道，若住善道、若住惡道，若苦、若樂，若勝、若劣——如自己業皆悉了知，是名天眼通。
"Furthermore, O youth, a bodhisattva should cultivate pure bodily conduct. What is a bodhisattva's pure bodily conduct? It is the purity of the divine eye, surpassing the human eye, seeing beings passing away and being born, whether of good or bad appearance, going to a good or bad realm, abiding in a good or bad realm, experiencing suffering or happiness, superior or inferior, according to their own actions. These beings, having performed bodily, verbal, and mental unwholesome actions, slandering the sages, and having wrong views as the cause, upon the destruction of the body, after death, fall into hell. These beings, having performed bodily, verbal, and mental good actions, not slandering the sages, and having right views as the cause, upon the destruction of the body, after death, go to a good place and are born in the heavens. O youth, this is called the purity of the divine eye, surpassing the human eye, seeing beings passing away and being born, whether of good or bad appearance, going to a good or bad realm, abiding in a good or bad realm, experiencing suffering or happiness, superior or inferior, according to their own actions. This is called the divine eye.
「復次，童子！若修行清淨身行菩薩摩訶薩，以一念三世相應智慧，所有若知、若見、若得、若證、應當了知，彼一切悉知、悉見、悉得、悉證、悉皆了達。彼法云何？所謂無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老、死、憂悲、苦惱。如是，十二因緣應知、應見、應得、應證、應當覺了。如是，無明滅故行滅、行滅故識滅、識滅故名色滅、名色滅故六入滅、六入滅故觸滅、觸滅故受滅、受滅故愛滅、愛滅故取滅、取滅故有滅、有滅故生滅、生滅故老、死滅、憂悲、苦惱一切皆滅，如實知見、如實得證、如實覺了。於四聖諦亦如實了知，是名漏盡通。」
"Furthermore, O youth, a bodhisattva who cultivates pure bodily conduct, with a single moment of wisdom corresponding to the three times, should know, see, attain, realise, and fully understand all that is to be known, seen, attained, realised, and fully understood. What are those dharmas? They are: ignorance as a condition for formations, formations as a condition for consciousness, consciousness as a condition for name and form, name and form as a condition for the six sense bases, the six sense bases as a condition for contact, contact as a condition for feeling, feeling as a condition for craving, craving as a condition for grasping, grasping as a condition for existence, existence as a condition for birth, birth as a condition for old age, death, sorrow, lamentation, pain, and distress. One should know, see, attain, realise, and fully understand the twelve links of dependent origination. Thus, with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, old age, death, sorrow, lamentation, pain, and distress all cease. One should know, see, attain, realise, and fully understand the four noble truths."
爾時，世尊而說偈言：
At that time, the Bhagavān spoke a verse, saying:
「菩薩已顯示，
神通之次第，
安住三昧中，
悉能隨意到。
"The Bodhisattva has already shown
The sequence of spiritual powers,
Abiding in the samādhi,
Able to arrive at will.
善修其耳根，
得難思天耳，
其耳能得聞，
導師所說法。
Having well cultivated the ear faculty,
Attaining inconceivable divine hearing,
The ear is able to hear
The Dharma taught by the Guide.
能知眾生心，
有欲及離欲，
有瞋及無瞋，
有癡及無癡。
Able to know the minds of sentient beings,
With desire and without desire,
With anger and without anger,
With delusion and without delusion.
了知宿世事，
本昔所居處，
於其千億劫，
智慧能照達。
Understanding past events,
The places where one has lived in the past,
In the kalpas of a thousand koṭis,
Wisdom is able to illuminate and penetrate.
善修於眼根，
得難思天眼，
以眼見眾生，
死此生於彼。
Having well cultivated the eye faculty,
Attaining inconceivable divine vision,
With the eye-seeing sentient beings,
Dying here and being born there.
一念能悉知，
一切眾生念，
如是悉了知，
彼智不思議。
In a single thought, able to know
The thoughts of all sentient beings,
Thus, fully understanding and knowing,
That wisdom is inconceivable.
「童子！云何口戒？菩薩摩訶薩若成就口戒，則得佛六十種無礙清淨美妙音聲不可思議，是名口戒。
"O youth! What is verbal restraint? If bodhisattva mahāsattvas accomplish verbal restraint, they will attain the inconceivable sixty kinds of unobstructed, pure, and wonderful voices of the Buddha. This is called verbal restraint.
「復次，童子！若具足口戒菩薩摩訶薩有所言說，人皆信受，是名口戒。
"Furthermore, O youth, if bodhisattva mahāsattvas who have perfected verbal restraint speak, people will all believe and accept it. This is called verbal restraint.
「復次，童子！具足口戒菩薩摩訶薩得三十二大人相、得如來十力——所謂是處非處智力、知諸眾生過去未來現在業處因果智力、知諸禪定解脫三昧正受有煩惱無煩惱智力、知他壽命知他眾生根差別智力、知眾生種種無量欲智力、知諸眾生種種無量性智力、知一切至處道智力、知宿命智力、知一切眾生生死智力、知漏盡智力。
"Furthermore, O youth, bodhisattva mahāsattvas who have perfected verbal restraint will attain the thirty-two marks of a great person and the ten powers of the Tathāgata - namely, the power of knowing what is possible and what is not, the power of knowing the causes and conditions of the past, future, and present actions and realms of all sentient beings, the power of knowing the afflictions and non-afflictions of all dhyānas, liberations, samādhis, and samāpattis, the power of knowing the life spans and differences in faculties of other sentient beings, the power of knowing the various immeasurable desires of sentient beings, the power of knowing the various immeasurable natures of sentient beings, the power of knowing all paths leading to all places, the power of knowing past lives, the power of knowing the birth and death of all sentient beings, and the power of knowing the exhaustion of outflows.
「復次，童子！若具足口戒菩薩摩訶薩能得四無畏、十八不共法，是名口戒具足。
"Furthermore, O youth, if bodhisattva mahāsattvas who have perfected verbal restraint can attain the four fearlessnesses and the eighteen exclusive dharmas of the Buddha, this is called perfecting verbal restraint.
「復次，童子！若具足口戒菩薩摩訶薩得三解脫門、得四梵住，是名具足口戒。
"Furthermore, O youth, if bodhisattva mahāsattvas who have perfected verbal restraint attain the three doors of liberation and the four abodes of Brahmā, this is called perfecting verbal restraint.
「復次，童子！具足口戒菩薩摩訶薩，略而言之，得四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，是名菩薩具足口戒。
"Furthermore, O youth, bodhisattva mahāsattvas who have perfected verbal restraint, in brief, attain the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path. This is called bodhisattvas perfecting verbal restraint.
「復次，童子！若具足口戒菩薩摩訶薩得大悲梵住、得大捨梵住、得安隱覺、得寂滅覺，是名菩薩具足口戒。
"Furthermore, O youth, if bodhisattva mahāsattvas who have perfected verbal restraint attain the abode of great compassion, the abode of great equanimity, the awakening of peace, and the awakening of tranquillity, this is called bodhisattvas perfecting verbal restraint.
「復次，童子！若菩薩摩訶薩具足口戒者，得遠離妄語、兩舌、惡口、綺語，於父母師長所不出麁言，一切過惡之言菩薩悉皆遠離。於彼言說，如實了知如響、如夢、如幻、如化、如陽焰、如光影，於此響聲乃至光影悉無所得、無分別、無取、無緣、無執著，是名菩薩具足口戒。
"Furthermore, O youth, if bodhisattva mahāsattvas who have perfected verbal restraint attain the abandonment of false speech, divisive speech, harsh speech, and idle talk, and do not utter coarse words to parents, teachers, or elders, and bodhisattvas completely abandon all unwholesome speech. They truly understand that such speech is like an echo, a dream, an illusion, a magical creation, a mirage, and a shadow. They do not grasp, discriminate, grasp at, or cling to such echoes, sounds, and so forth up to shadows. This is called bodhisattvas perfecting verbal restraint.
「童子！清淨口戒菩薩摩訶薩得一切佛語、得一切佛神足、得一切佛神通。」
"O youth! bodhisattva mahāsattvas who have perfected verbal restraint attain all the Buddha's speech, all the Buddha's supernormal powers, and all the Buddha's spiritual powers."
爾時，世尊而說頌曰：
At that time, the Bhagavān spoke a verse, saying:
「若與口戒相應者，
是諸菩薩必獲得，
一切諸法無礙智，
是名具足於口戒；
"If one is in accord with verbal restraint,
One will certainly attain
The unobstructed wisdom of all dharmas.
This is called being endowed with verbal restraint.
若與口戒相應者，
獲三十二大人相、
得佛十力、不共法，
是名具足於口戒；
If one is in accord with verbal restraint,
One will attain the thirty-two marks of a great person,
Attain the ten powers and unique qualities of a Buddha.
This is called being endowed with verbal restraint.
若與口戒相應者，
能得一切諸佛法，
謂我已說諸佛法，
是名具足於口戒；
If one is in accord with verbal restraint,
One will be able to attain all the Buddha-dharmas.
That is to say, I have already explained the Buddha-dharmas.
This is called being endowed with verbal restraint.
若與口戒相應者，
能獲梵住及辯才，
逮不思議希有法，
是名具足於口戒；
If one is in accord with verbal restraint,
One will be able to attain the Brahma abodes and eloquence,
And attain the inconceivable and rare dharmas.
This is called being endowed with verbal restraint.
若與口戒相應者，
得四念處及正勤，
具四神足、根、力等，
是名具足於口戒；
If one is in accord with verbal restraint,
One will attain the four foundations of mindfulness and right effort,
And be endowed with the four bases of supernormal power, faculties, and powers.
This is called being endowed with verbal restraint.
若與口戒相應者，
得於大捨無所畏，
得大悲愍清淨住，
是名具足於口戒；
If one is in accord with verbal restraint,
One will attain great equanimity and fearlessness,
And attain the pure abode of great compassion.
This is called being endowed with verbal restraint.
若與口戒相應者，
能得清淨安隱覺，
及得寂靜覺觀等，
是名具足於口戒；
If one is in accord with verbal restraint,
One will be able to attain pure and peaceful awakening,
And attain the tranquillity of contemplation and so forth.
This is called being endowed with verbal restraint.
若與口戒相應者，
遠離妄語及兩舌，
復離惡口及綺語，
是名具足於口戒；
If one is in accord with verbal restraint,
One will be far removed from false speech, divisive speech,
And also from harsh speech and idle chatter.
This is called being endowed with verbal restraint.
若與口戒相應者，
終不誹謗於正法，
亦不毀訾於如來，
是名具足於口戒；
If one is in accord with verbal restraint,
One will never slander the true Dharma,
And will not disparage the Tathāgata.
This is called being endowed with verbal restraint.
若與口戒相應者，
於其父母、師長所，
不作非法麁惡言，
是名具足於口戒；
If one is in accord with verbal restraint,
One will not speak unlawfully or harshly
To one's parents, teachers, or elders.
This is called being endowed with verbal restraint.
若與口戒相應者，
終不起口一切過，
彼能悉離無有餘，
是名具足於口戒；
If one is in accord with verbal restraint,
One will never give rise to any faults of speech.
One will be able to abandon them without remainder completely.
This is called being endowed with verbal restraint.
若與口戒相應者，
能知語言猶如響，
覺了音聲猶如夢，
是名具足於口戒；
If one is in accord with verbal restraint,
One will be able to know that language is like an echo,
And that sounds are like a dream.
This is called being endowed with verbal restraint.
了知無我及壽命，
緣起虛妄猶如夢，
能知語言如是者，
是名具足於口戒；
Knowing that there is no self, no soul,
And that dependent origination is false, like a dream,
And being able to know that language is like this,
This is called being endowed with verbal restraint.
滅諦不實猶如夢，
涅槃之體如夢性，
菩薩知言如是者，
是名具足於口戒；
The truth of cessation is unreal, like a dream,
And the essence of nirvāṇa is like the nature of a dream.
If bodhisattvas know this to be so,
This is called being endowed with verbal restraint.
諸餘語言不可得，
無有分別、無滯著、
無有攀緣、無取執，
是名具足於口戒。
Other languages cannot be attained,
There is no discrimination, no attachment,
No grasping or clinging.
This is called being endowed with verbal restraint.
「童子！云何名意戒？若具足意戒菩薩摩訶薩，得一切佛法、得一切神通、心得不動解脫，若具足意戒菩薩摩訶薩得金剛三昧定，是名意戒成就。
"What is the meaning of 'mental restraint'? If bodhisattva mahāsattvas are endowed with mental restraint, they attain all Buddha-dharmas, all supernormal powers, and the immovable liberation of mind. If bodhisattva mahāsattvas are endowed with mental restraint, they attain the vajra samādhi. This is called the accomplishment of mental restraint.
「復次，童子！若具足意戒菩薩摩訶薩得熾然光明，是名具足意戒；若具足意戒菩薩摩訶薩得六十種美妙音聲相應，是名具足意戒。
"Furthermore, O youth, If bodhisattva mahāsattvas are endowed with mental restraint, they attain blazing light. This is called being endowed with mental restraint. If bodhisattva mahāsattvas are endowed with mental restraint, they attain the sixty kinds of beautiful and wonderful voices. This is called being endowed with mental restraint.
「復次，童子！若具足意戒菩薩摩訶薩得三十二大人相、十力、四無畏、四無礙智、十八不共法，是名具足意戒。
"Furthermore, O youth, If bodhisattva mahāsattvas are endowed with mental restraint, they attain the thirty-two marks of a great person, the ten powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen exclusive dharmas. This is called being endowed with mental restraint.
「復次，童子！具足意戒菩薩摩訶薩得三解脫門——謂空、無相、無願——是名具足意戒。
"Furthermore, O youth, bodhisattva mahāsattvas who are endowed with mental restraint attain the three doors of liberation, namely emptiness, signlessness, and wishlessness. This is called being endowed with mental restraint.
「復次，童子！具足意戒菩薩摩訶薩得四梵住——謂大慈、大悲、大喜、大捨——是名具足意戒。
"Furthermore, O youth, bodhisattva mahāsattvas who are endowed with mental restraint attain the four immeasurables, namely great kindness, great compassion, great joy, and great equanimity. This is called being endowed with mental restraint.
「復次，童子！具足意戒菩薩摩訶薩得四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，是名具足意戒。
"Furthermore, O youth, bodhisattva mahāsattvas who are endowed with mental restraint attain the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path. This is called being endowed with mental restraint.
「復次，童子！若具足意戒菩薩摩訶薩得住大悲、得住大捨、得安隱覺、得寂滅覺、得利益、得威儀、得勝行，是名具足意戒。
"Furthermore, O youth, If bodhisattva mahāsattvas are endowed with mental restraint, they attain abiding in great compassion, abiding in great equanimity, peaceful awakening, tranquil awakening, benefit, dignified conduct, and supreme practice. This is called being endowed with mental restraint.
「復次，童子！若菩薩摩訶薩棄捨邪見，不與邪見俱；斷除瞋恚，不與瞋恚俱；斷除慳貪，不與慳貪俱；棄捨懈怠，不與懈怠俱；於父母師長所不起諂曲心、貪瞋癡心，亦不與俱；不捨菩提心、不捨信樂心，諸餘過惡覺觀心悉皆捨離，亦不與俱，是名具足意戒。
"Furthermore, O youth, If bodhisattva mahāsattvas abandon wrong views and do not associate with them, eliminate anger and do not associate with it, eliminate stinginess and do not associate with it, abandon laziness and do not associate with it, do not give rise to deceitful minds, greedy minds, angry minds, or deluded minds toward parents, teachers, or elders, and do not associate with them, do not abandon the mind of awakening, do not abandon the mind of faith and joy, and abandon entirely all other unwholesome thoughts and do not associate with them, this is called being endowed with mental restraint.
「善知諸法如幻、如夢、如化、如焰、如響、如光影，無去、無來，亦復知苦如夢、知無我如夢、知無常如夢、知無眾生如夢、知空如夢，意無所得、無分別、無滯著、無攀緣、無取執。童子！是名菩薩具足意戒。
"Knowing that all dharmas are like illusions, dreams, magical creations, flames, echoes, and reflections, without going or coming, and also knowing that suffering is like a dream, selflessness is like a dream, impermanence is like a dream, the absence of sentient beings is like a dream, emptiness is like a dream, with no attainment, no discrimination, no attachment, no clinging, and no grasping, O youth! This is called bodhisattvas being endowed with mental restraint.
「若菩薩具足清淨意戒法者便遠離一切諸難，得不可思議一切諸佛法、得一切諸佛神通、得心解脫不動。童子！是名具足意戒。」
"If bodhisattva mahāsattvas are endowed with the pure Dharma of mental restraint, they will be far removed from all difficulties, attain the inconceivable dharmas of all Buddhas, attain all the supernormal powers of the Buddhas, and attain the immovable liberation of mind. O youth! This is called being endowed with mental restraint."
爾時，世尊而說頌曰：
At that time, the Bhagavān spoke a verse, saying:
「一心諦聽勿亂想，
所說意戒淨無垢，
得聞法已起諸行，
便能速悟於菩提。
"Listen single-mindedly, without distraction,
The mental restraint spoken of are pure and immaculate.
Having heard the Dharma, one gives rise to practices,
And will swiftly awaken to bodhi.
智者若持於意戒，
第一寂靜廣不動，
佛法難思未曾有，
是則名為意戒淨；
The wise, if they uphold the mental restraint,
Are supremely tranquil and immovable.
The Buddha's teachings are inconceivable and unprecedented.
This is called the purity of the mental restraint.
智者若持於意戒，
心得解脫常不動，
得如金剛最勝定，
是則名為意戒淨；
The wise, if they uphold the mental restraint,
Attain liberation of the mind and are always immovable.
Attaining the supreme vajra samādhi.
This is called the purity of the mental restraint.
智者若能發起此，
稱欲敷演廣利益，
獲得六十微妙聲，
是則名為意戒淨；
The wise, if they can give rise to this,
Expounding it widely according to their wishes for the benefit of all;
Attaining the sixty subtle voices.
This is called the purity of the mental restraint.
智者意戒最為上，
得三十二大人相，
得佛十力、諸功德，
是則名說勝意戒；
The wise, the mental restraint is supreme,
Attaining the thirty-two marks of a great person;
Attaining the ten powers and virtues of the Buddha.
This is called the supreme mental restraint.
智者若持於意戒，
獲得辯才及無畏、
得勝希有難思法，
是則名為勝意戒；
The wise, if they uphold the mental restraint,
Attaining eloquence, fearlessness,
Attaining the supreme, rare, inconceivable Dharma.
This is called the supreme mental restraint.
智者若持於意戒，
得四念處及神足，
復獲正勤及根、力，
是名已說勝意戒；
The wise, if they uphold the mental restraint,
Attaining the four foundations of mindfulness and the supernormal powers,
And also the right efforts, faculties, and powers.
This is called the supreme mental restraint.
智者若持於意戒，
能得清淨七覺支，
亦能獲得八聖道，
是則已說勝意戒；
The wise, if they uphold the mental restraint,
Able to attain the pure seven factors of awakening,
And also the eightfold noble path.
This is called the supreme mental restraint.
智者若持於意戒，
獲得最勝大捨住，
及大悲住淨無垢，
是名已說勝意戒；
The wise, if they uphold the mental restraint,
Attaining the supreme great dwelling of renunciation,
And the great dwelling of compassion, pure and immaculate.
This is called the supreme mental restraint.
智者若持於意戒，
得安隱覺淨無垢，
得遠離覺諸功德，
是則名說勝意戒；
The wise, if they uphold the mental restraint,
Attaining the peaceful and pure awakening,
Attaining the virtues of the awakening of detachment.
This is called the supreme mental restraint.
智者若持於意戒，
不與一切邪見居，
恒常不起無明恚，
是則名為意戒淨。
The wise, if they uphold the mental restraint,
Not dwelling with any wrong views,
Always not giving rise to ignorance and anger.
This is called the purity of the mental restraint.
若能具足意戒者，
乃至少時不諂曲，
父母、師所無諂偽，
是則已說意戒淨；
If one can fully possess the mental restraint,
Even for a short while, not being deceitful,
Not being deceitful toward parents, teachers, and the like,
This is then said to be the purity of the mental restraint.
智者若具於意戒，
貪、瞋等事悉永離，
愚癡之法亦皆斷，
是則已說勝意戒；
The wise, if they fully possess the mental restraint,
Forever rid of greed, anger, and so forth,
And also cut off the dharma of ignorance,
This is then said to be the supreme mental restraint.
智者若具於意戒，
恒常不捨菩提心，
信心決定終不壞，
是則已說勝意戒；
The wise, if they fully possess the mental restraint,
Always not abandoning the aspiration for bodhi,
With a mind of faith that is never destroyed,
This is then said to be the supreme mental restraint.
智者若具於意戒，
所有一切諸過惡，
皆悉遠離不與居，
是則已說勝意戒；
The wise, if they fully possess the mental restraint,
All the faults and unwholesomeness,
Far removed, not dwelling with them,
This is then said to be the supreme mental restraint.
心能入於如幻法，
猶如睡夢、陽焰等，
亦如光影、呼聲響，
是則已說勝意戒；
The mind is able to enter into the Dharma of illusion,
Like a dream, a mirage, and so forth,
Also, like a light and shadow, an echo,
This is then said to be the supreme mental restraint.
知苦惱事猶如夢，
及與無常、空無我，
心意能知如是者，
是則已說勝意戒；
Knowing the affairs of suffering and affliction to be like a dream,
And also impermanent, empty, and selfless,
The mind is able to know this,
This is then said to be the supreme mental restraint.
知無眾生、無壽命，
悟諸因緣如輪轉，
無所從來、無去處，
是則已說勝意戒；
Knowing there are no sentient beings, no soul,
Awakening to the causes and conditions as revolving,
Coming from nowhere, going nowhere,
This is then said to be the supreme mental restraint.
推求彼意無可得，
亦無分別、無滯著、
無有攀緣、無取執，
是則已說勝意戒；
Searching for that mind, nothing is found,
Also no discrimination, no attachment,
No grasping, no clinging,
This is then said to be the supreme mental restraint.
第一義諦猶如夢，
觀知涅槃亦復然，
智者若了意如是，
是則已說勝意戒。
The ultimate truth is like a dream,
Seeing and knowing nirvāṇa is also thus,
The wise, if they understand the mind like this,
This is then said to be the supreme mental restraint.
「童子！彼云何名業清淨？見於三有猶如夢想，於彼厭離不起貪愛，是名業清淨。
"O youth! What is pure karma? It is seeing the three realms as like a dream, being disenchanted with them, and not giving rise to craving. This is called pure karma.
「云何名過於攀緣？謂知陰界入如幻而遠離故。
「云何名了知諸陰？謂悟知諸陰猶如陽焰故。
「云何得諸界平等？謂知界等如化而棄捨故。
「云何遣除諸入？謂入如光影而棄捐故。
"What is transcending all clinging? It is knowing the aggregates, sense bases, and sense fields to be like illusions and thus being free from them.
"What is understanding the aggregates? It is realising that the aggregates are like mirages.
"What is attaining equality in the sense fields? It is knowing the sense fields to be like magical creations and abandoning them.
"What is eliminating the sense bases? It is knowing the sense bases to be like reflections and abandoning them.
「云何名斷除渴愛？謂於一切法無諸攀緣故。
「云何名證於無生忍？於一切法無所得故。
「云何名知於諸業？謂發起精進斷除諸苦故。
「云何名顯示諸因？謂陰如響，無有生故。
"What is cutting off thirst and craving? It is having no clinging to any dharmas.
"What is attaining the acceptance of non-arising? It is not attaining anything in any dharmas.
"What is knowing all karmas? It is generating diligence to eliminate all suffering.
"What is revealing the causes? It is that the aggregates are like echoes, without arising.
「云何名不壞於果？謂業果如夢而無所壞故。
「云何名現見諸法？謂諸法中得無生忍故。
「云何名修集於道？於一切法無所修故。
「云何名值遇諸佛？謂具一切諸佛戒行故。
"What is not destroying the fruits? It is that the fruits of karma are like dreams and cannot be destroyed.
"What is directly seeing all dharmas? It is attaining the acceptance of non-arising in all dharmas.
"What is cultivating the path? It is not cultivating anything in any dharmas.
"What is encountering the buddhas? It is being endowed with the precepts and practices of all buddhas.
「云何名智慧明利？謂於一切法獲無生忍故。
「云何名入諸眾生樂欲？謂知諸眾生前後根差別故。
「云何名得於法智？謂於一切法無所得故。
「云何名無礙辯智？謂能達如實法式故。
"What is sharp wisdom? It is attaining the acceptance of non-arising in all dharmas.
"What is entering the inclinations of all beings? It is knowing the differences in the faculties of all beings before and after.
"What is attaining the wisdom of the Dharma? It is not attaining anything in any dharmas.
"What is unobstructed wisdom of eloquence? It is being able to penetrate the true principles of the Dharma.
「云何名善知文字差別智？謂知三種語言差別故。
「云何名過於諸事？謂悟解無事故。
「云何名知於音聲？謂入音聲如響智故。
「云何名得歡喜？謂於一切法無所得，遠離苦惱、棄捨重擔而出離故。
"What is the wisdom of knowing the differences in written characters? It is knowing the differences in the three kinds of languages.
"What is transcending all things? It is realising that there are no things.
"What is knowing sounds? It is entering the wisdom of sounds being like echoes.
"What is attaining joy? It is not attaining anything in any dharmas, being free from suffering and distress, abandoning the heavy burden, and attaining liberation.
「云何名得於愛喜？謂於乞求者令得歡喜，知施時見利益故。
「云何名心調正直？謂能了知四真諦故。
「云何名正直威儀？謂調均身故。
「云何名遠離怒色？謂斷諸瞋過故。
"What is obtaining love and joy? It is to bring joy to beggars, knowing the benefits of giving at the right time.
"What is the mind that is disciplined and upright? It is to understand the Four Noble Truths.
"What is upright deportment? It is to discipline the body.
"What is being free from angry expressions? It is to eliminate all afflictions of anger.
「云何名面常怡悅？謂善戒共住安隱故。
「云何名美妙言？謂與他人說利益事故。
「云何名先言慰喻？謂先言：『善來。』速起迎接故。
「云何名不懈怠？謂不捨策勤故。
"What is always having a pleasant countenance? It is to live in peace with good precepts.
"What is beautiful and wonderful speech? It is to speak of beneficial matters to others.
"What is first speaking words of comfort? It is to first say 'Welcome!' and quickly rise to greet.
"What is not being lazy? It is not abandoning diligence.
「云何名恭敬尊長？謂敬懼尊長如善知識想故。
「云何名供養尊長？謂隨所侍養從教故。
「云何名生便知足？謂於一切資生而不樂著故。
「云何名求白法無厭？謂集諸善法故。
"What is respecting and honouring elders? It is respecting and fearing elders as if they were good friends.
"What is making offerings to elders? It is following their instructions.
"What is being content with what one has? It is not being attached to any material things.
"What is seeking the pure Dharma without weariness? It is accumulating all wholesome dharmas.
「云何名命清淨？謂隨宜所得便生知足，若不知足便生諂曲、誇談、誑誘、激發他人、以利求利，是事悉捨故。
「云何名不捨住阿蘭若處？所謂不棄策勤，樂於邊閑及以叢林、巖穴、㵎谷，愛樂於法，不與在家、出家交遊，不著利養，斷除渴愛，受禪定喜故。
「云何名地地住處智？謂聲聞果處智、辟支佛果處智，菩薩地住處智故。
「云何名憶念不忘？謂念無常、苦、空、無我故。
"What is pure livelihood? It is being content with whatever one obtains. If one is not content, one will give rise to deceit, boasting, deception, instigating others, and seeking profit through profit. One abandons all these things.
"What is not abandoning the practice of dwelling in remote places? It is not abandoning diligence, delighting in remote places, forests, caves, and valleys, loving the Dharma, not associating with householders or monastics, not being attached to material gain, eliminating thirst and desire, and receiving the joy of meditative concentration.
"What is knowledge of the stages of dwelling? It is the knowledge of the stages of dwelling of the fruits of the śrāvaka, pratyekabuddha, and bodhisattva.
"What is not forgetting mindfulness? It is mindfulness of impermanence, suffering, emptiness, and non-self.
「云何名得陰巧便智？謂知陰、界、入差別而無所得故。
「云何名證於神通？謂獲四神足能為變現故。
「云何名滅諸煩惱？謂斷除貪、瞋、癡故。
「云何名斷除習氣？謂厭昔愚行，不樂聲聞、辟支佛地故。
"What is attaining skillful means in the aggregates? It is knowing the distinctions of the aggregates, sense bases, and sense fields, yet having no attainment.
"What is attaining supernormal powers? It is attaining the four bases of supernormal power and being able to perform transformations.
"What is eliminating afflictions? It is eliminating greed, anger, and delusion.
"What is eliminating habitual tendencies? It is being disgusted with past foolish practices and not delighting in the stages of the śrāvaka and pratyekabuddha.
「云何名為轉勝行？謂能起如來力、無畏、四無礙辯故。
「云何名修習因？謂斷除憎愛故。
「云何名知犯方便？謂知波羅提木叉、知毘尼、知戒故。
「云何名斷諸悔惱？於諸罪過至誠懺悔，更不重造，修諸善法故。
"What is increasingly superior practice? It is being able to arouse the powers, fearlessnesses, and four unobstructed eloquences of the Tathāgata.
"What is cultivating causes? It is eliminating hatred and love.
"What is knowing the means of committing offences? It is knowing the prātimokṣa, knowing the vinaya, and knowing the precepts.
"What is eliminating remorse and distress? It is sincerely repenting of all offenses, not committing them again, and cultivating wholesome dharmas.
「云何名斷除愛戀？拔於三界渴愛枝條，發生未起之善、已生之善令不壞失故。
「云何名越過諸有？謂於諸三界而無所得又不顧念，是名過於諸有。
「云何名明達宿命？謂憶知過去世事故。
「云何名於業果無疑？謂離諸斷常故。
"What is eliminating attachment? It is uprooting the branches of thirst and desire in the three realms, and causing the wholesome that has not yet arisen to arise and the wholesome that has arisen not to be lost.
"What is transcending all existences? It is not grasping or clinging to the three realms.
"What is understanding past lives? It is remembering past events.
"What is having no doubt about the fruits of karma? It is being free from the views of eternalism and nihilism.
「云何名思惟於法？謂思念如實之法故。
「云何名習於多聞？謂修習、受持聲聞藏、辟支佛藏、菩薩藏故。
「云何名得捷利智？謂觀無生智猶如夢故。
「云何名樂欲於智？所謂常習智慧故。
"What is contemplating the Dharma? It is contemplating the true Dharma.
"What is cultivating much learning? It is cultivating and upholding the teachings of the śrāvakas, pratyekabuddhas, and bodhisattvas.
"What is attaining swift wisdom? It is contemplating the wisdom of non-arising as being like a dream.
"What is delighting in wisdom? It is always cultivating wisdom.
「云何名通達智慧？所謂起於阿耨多羅三藐三菩提故。
「云何名得調伏地？謂菩薩所修學處故。
「云何名譬如於山？所謂不捨菩提心故。
「云何不動？所謂無分別，不為煩惱所奪故。
"What is penetrating wisdom? It is giving rise to supreme, perfect awakening.
"What is attaining the stage of discipline? It is the practices and trainings of bodhisattvas.
"What is being like a mountain? It is not abandoning the mind of awakening.
"What is unshakable? It is being free from discrimination and not being swayed by afflictions.
「云何名不躁動？所謂於一切相無緣念故。
「云何名不退相？謂於六波羅蜜無所缺減，恒常得見他剎諸佛故。
「云何名出生善法？謂親近阿耨多羅三藐三菩提故。
「云何名厭離惡業？所謂堅持禁戒，更不起惡故。
"What is not agitated? It is having no clinging to any characteristics.
"What is the characteristic of non-retrogression? It is not being deficient in the six perfections and always seeing the buddhas of other realms.
"What is giving rise to good dharmas? It is approaching supreme, perfect awakening.
"What is being disgusted with unwholesome karma? It is upholding the precepts and not giving rise to unwholesome again.
「云何名不行煩惱？所謂不起無明、有愛及瞋故。
「云何名不捨於戒？所謂信因果、恭敬如來故。
「云何名分別諸禪？所謂知心及數，善巧方便而得一心故。
「云何名知一切眾生樂欲？所謂知根差別故。
"What is not engaging in afflictions? It is not giving rise to ignorance, craving for existence, or anger.
"What is not abandoning the precepts? It is believing in cause and effect and respecting the Tathāgata.
"What is discerning the various dhyānas? It is knowing the mind and its mental activities and skillfully attaining single-pointedness.
"What is knowing the inclinations of all beings? It is knowing the differences in their faculties.
「云何名善分別生處智？所謂知五趣差別故。
「云何名無邊智？所謂自然知於世間、出世間法故。
「云何名言語次第智？所謂能知如來權密言說故。
「云何名棄捨俗緣？所謂身心遠離而出家故。
"What is the wisdom of knowing the various realms of rebirth? It is knowing the differences in the five realms.
"What is boundless wisdom? It is naturally knowing worldly and supramundane dharmas.
"What is the wisdom of knowing the sequence of speech? It is being able to know the Tathāgata's skilful and hidden teachings.
"What is abandoning worldly concerns? It is physically and mentally distancing oneself and going forth.
「云何名不樂三界？所謂於三界如實見過故。
「云何名不下劣心？所謂不捨於心，若入正受亦復不捨故。
「云何名於諸法無執著？所謂於一切法棄捨愛故。
「云何名攝受正法？所謂護佛如是修多羅故，是名攝受正法。
"What is not delighting in the three realms? It is seeing their faults as they truly are.
"What is not having a lesser aspiration? It is not abandoning the aspiration for bodhi, even when entering meditative absorption.
"What is not clinging to any dharmas? It is abandoning attachment to all dharmas.
"What is upholding the true Dharma? It is protecting the sūtras of the Buddha. This is called upholding the true Dharma.
「云何名守護正法？所謂一切謗法眾生以法降伏，是名護法。
「云何名信於業報？所謂於諸惡業羞恥厭離，修習善法故。
「云何名知律方便？所謂知自性犯不犯、知性罪犯不犯故。
「云何名滅諸違諍？所謂棄捨眾閙故。
"What is guarding the true Dharma? It is subduing all beings who slander the Dharma with the Dharma. This is called guarding the Dharma.
"What is believing in the fruits of karma? It is being ashamed and disgusted with unwholesome karma and cultivating good dharmas.
"What is knowing the skilful means of the Vinaya? It is knowing the nature of offences and non-offences and knowing the nature of offences and non-offences.
"What is the elimination of all disputes? It is to abandon all kinds of noise.
「云何名不相違返？所謂不憙一切世間語言故。
「云何名忍地？所謂忍於身心逼惱故。
「云何名攝受於忍？所謂於他所說麁惡語言悉能棄捨，忍辱無減故。
「云何名選擇於法？所謂知陰界入差別，知有漏助道、清淨助道，於彼法而無所得故。
"What is non-opposition? It is not to delight in all worldly speech.
"What is the ground of patience? It is to be patient with the afflictions of body and mind.
"What is the acceptance of patience? It is to abandon all coarse and unwholesome speech by others, and to be patient without diminishing.
"What is the selection of the Dharma? It is to know the distinctions of the aggregates, sense bases, and sense fields, to know the impure and pure aids to the path, and to have no attainment in those dharmas.
「云何名決定巧便？所謂於一切法無所言說故。
「云何名善知句義差別智？所謂通達一切諸法故。
「云何名法句出生善巧智？所謂說於如實法故。
「云何名知義非義差別智？所謂知法性無增、無減故。
"What is skilful means in determination? It is to have nothing to say about all dharmas.
"What is the wisdom that distinguishes the meanings of phrases? It is to penetrate all dharmas.
"What is the skilful wisdom that gives rise to the phrases of the Dharma? It is to teach the true Dharma.
"What is the wisdom that distinguishes meaning and non-meaning? It is to know that the nature of dharmas is neither increasing nor decreasing.
「云何名前際智？所謂因智故。
「云何名後際智？所謂緣智故。
「云何名三世平等智？所謂於一切事法了知無有差別，安住無事法故。
「云何名知三世差別智？所謂於三世法無所得，亦無思念故。
"What is the wisdom of the past? It is the wisdom of causes.
"What is the wisdom of the future? It is the wisdom of conditions.
"What is the wisdom of equality in the three times? It is to know that all things and dharmas are without distinction, and to abide in the Dharma of no-things.
"What is the wisdom that distinguishes the three times? It is to have no attainment in the dharmas of the three times, and to have no thought.
「云何名心住？所謂不得於心故。
「云何名身住？所謂身念處，是名身住。
「云何名護威儀？所謂威儀無有錯亂故。
「云何名不壞威儀？所謂覆藏善事故。
"What is the abiding of the mind? It is not to attain the mind.
"What is the abiding of the body? It is the mindfulness of the body, which is the abiding of the body.
"What is the protection of deportment? It is that deportment is not confused.
"What is the non-destruction of deportment? It is to conceal good deeds.
「云何名不分別威儀？所謂離樂欲惡心故。
「云何名諸根端嚴？所謂思量法趣，所說相應、能知時節，於如實法如實演說故。
「云何名世諦智？善知去來法故，是名世智。
「云何名解脫捨？所謂隨所有財不隱藏、不慳嫉故。
"What is the non-discrimination of deportment? It is to be free from the unwholesome mind of desire.
"What is the uprightness of the faculties? It is to contemplate the meaning of the Dharma, to speak in accordance with it, to know the right time, and to teach the true Dharma as it is.
"What is the wisdom of worldly truth? It is to know the past and future dharmas, which is worldly wisdom.
"What is the abandonment of liberation? It is to give away all possessions without concealment or stinginess.
「云何名常舒施手？所謂善共同戒故。
「云何名無有悋心？所謂信心盡施故。
「云何名慚？所謂恥諸暴惡故。
「云何名愧？所謂羞諸愚害故。
"What is the outstretched hand of giving? It is to be of the same precepts.
"What is the absence of stinginess? It is to give with faith.
"What is shame? It is to be ashamed of all violence and the unwholesome.
"What is modesty? It is to be ashamed of all foolishness and harm.
「云何名憎棄惡心？所謂知愚癡法，棄之不與共俱故。
「云何名不捨頭陀？所謂要期堅固而無退轉故。
「云何名受於信義？所謂如言所作故。
「云何名起於喜行？所謂思念善法利益故。
"What is the rejection of unwholesome thoughts? It is to know the dharmas of foolishness and to abandon them without associating with them.
"What is not abandoning the practice of austerity? It is to be firm in one's vows without retreating.
"What is upholding faith and righteousness? It is doing as one says.
"What is giving rise to joyful practices? It is contemplating the benefits of wholesome dharmas.
「云何名近尊長住？所謂棄捨憍慢，離懈怠事故。
「云何名降伏憍慢？所謂我不可得，無攀緣故。
「云何名攝伏於心？所謂思念一切白法不失利益智故。
「云何名策舉心智？所謂知精進果不失智故。
"What is approaching and abiding with the elders? It is abandoning arrogance and leaving behind laziness.
"What is subduing arrogance? It is the non-attainability of self and the absence of clinging.
"What is subduing the mind? It is contemplating all wholesome dharmas and not losing the wisdom of benefits.
"What is the wisdom of encouraging the mind? It is knowing the fruits of diligence and not losing the wisdom of non-loss.
「云何名知義辯智？所謂通達如實智故。
「云何名了知於智？所謂知世間法、出世法故。
「云何名遠離非智智？所謂於如實法遠離取執故。
「云何名入心智？所謂不生滅智故。
"What is the wisdom of knowing meaning and eloquence? It is penetrating the wisdom of suchness.
"What is understanding wisdom? It is knowing the worldly dharmas and the supramundane dharmas.
"What is the wisdom of distancing oneself from non-wisdom? It is distancing oneself from grasping and clinging to the dharmas of suchness.
"What is entering the wisdom of the mind? It is the wisdom of non-arising and non-ceasing.
「云何名部分別巧便智？所謂明利差別智故。
「云何名知諸言音智？所謂示如實法智故。
「云何名知處所智？所謂入於如實智故。
「云何名義決定方便智？所謂奉覲一切諸佛、菩薩、聲聞故。
"What is the wisdom of skillful means in distinguishing? It is the wisdom of clear and distinct distinctions.
"What is the wisdom of knowing all verbal sounds? It is demonstrating the dharmas of suchness.
"What is knowing the place? It is entering the wisdom of suchness.
"What is the wisdom of skilful means in determining the meaning? It is paying homage to all Buddhas, Bodhisattvas, and Sravakas.
「云何名棄捨非義？所謂善入過彼諸有故。
「云何名親近善人與共同事？所謂親覲諸佛、菩薩、聲聞故。
「云何名遠離惡人？所謂遠離取我、懈怠故。
「云何名修禪發通？所謂離於欲刺、不捨禪喜故。
"What is abandoning what is not meaningful? It is skillfully transcending all existences.
"What is approaching and associating with good people? It is approaching and associating with Buddhas, Bodhisattvas, and Sravakas.
"What is staying far away from bad people? It is distancing oneself from grasping at self and laziness.
"What is cultivating dhyāna and developing supernormal powers? It is leaving behind the thorns of desire and not abandoning the joy of dhyāna.
「云何名不著禪味？所謂欲出三界故。
「云何名神通自在？謂住五通，佛法難知而能為他顯示故。
「云何名解假名？所謂了知名不究竟故。
「云何名了言說施設？所謂知世俗名數、文字故。
"What is not being attached to the taste of dhyāna? It is wishing to leave the three realms.
"What is mastery of supernormal powers? It is abiding in the five supernormal powers and being able to reveal the difficult-to-know Buddha Dharma for others.
"What is understanding provisional names? It is knowing that names are not ultimate.
"What is understanding the establishment of verbal expressions? It is knowing the worldly names, numbers, and letters.
「云何名出過假名？謂了知無言說智故。
「云何名離世間？所謂先觀世間過惡故。
「云何不欣名利？所謂自性少欲故。
「云何不著利養？所謂無諸貪求、離惡欲故。
"What is transcending provisional names? It is knowing the wisdom of non-verbalization.
"What is leaving the world? It is first observing the faults of the world.
"What is not delighting in fame and profit? It is having few desires by nature.
"What is not being attached to material gain? It is being free from greed and leaving behind unwholesome desires.
「云何聞人譏罵不生瞋嫌？所謂體知諸陰界故。
「云何聞歎實德不生欣悅？所謂隱覆善法功德，知利養過故。
「云何不悕恭敬？體知因果故。
「云何不得恭敬心不嫌恨？所謂不捨禪定心故。
"What is not giving rise to anger and resentment upon hearing others' insults? It is understanding the aggregates and sense bases.
"What is not giving rise to joy upon hearing praise of true virtues? It is concealing one's wholesome qualities and virtues, and knowing the faults of material gain.
"What is not seeking respect? It is understanding cause and effect.
"What is not being resentful when not respected? It is not abandoning the mind of dhyāna.
「云何毀辱不恚？所謂觀察世法悟因果故。
「云何聞讚譽不高？為求善法出家故。
「云何名無諸利養心不憂慼？所謂觀察昔所作業故。
「云何不與俗人交通？所謂不悕資生故。
"What is not being angry upon being reviled? It is observing worldly dharmas and realising cause and effect.
"What is not being elated upon hearing praise? It is renouncing the world in pursuit of wholesome dharmas.
"What is not being distressed upon not receiving material gain? It is observing one's past actions.
"What is not associating with worldly people? It is not seeking material support.
「云何名不樂非法出家人同止？所謂親近如法人、不近非法人故。
「云何遠離非境界處？所謂棄捨五蓋故。
「云何名住所行境界？謂修四念處故。
「云何成就法式？所謂將護彼故。
"What is not delighting in living together with non-dharmic renunciants? It is associating with those who accord with the Dharma and not associating with those who do not accord with the Dharma.
"What is the avoidance of non-realm places? It is abandoning the five hindrances.
"What is the practice of the realm of abiding? It is cultivating the four foundations of mindfulness.
"What is the accomplishment of the Dharma rituals? It is protecting the them.
「云何遠離非法？為自護善法故。
「云何不污他家？所謂離於親知過故。
「云何名護法？所謂具足求法，如法作故。
「云何名宴默少言？所謂得寂滅智故。
"What is the avoidance of non-Dharma? It is protecting one's own good Dharma.
"What is not defiling others' families? It is avoiding knowing others' faults.
"What is protecting the Dharma? It is fully seeking the Dharma and practicing according to the Dharma.
"What is silence and few words? It is attaining the wisdom of tranquillity.
「云何名善巧問答？所謂隨問能答智故。
「云何名降伏怨讎？所謂分別顯示如實法，遠離取著故。
「云何知時？所謂能知歲月時故。
「云何不親凡愚？所謂見愚法過故。
"What is skilful questioning and answering? It is the wisdom of being able to answer according to the question.
"What is subduing enemies? It is discerning and revealing the true Dharma, and avoiding grasping and attachment.
"What is knowing the time? It is being able to know the time of the year and month.
"What is not being close to fools? It is seeing the faults of foolish dharmas.
「云何不輕凌貧賤者？所謂於一切眾生起平等心故。
「云何以財速施貧苦？所謂有乞求者即令施財、施法故。
「云何於貧窮所能無礙施？所謂於彼眾生起於悲愍，任乞求意捨內、外物故。
「云何救濟破戒？所謂除犯戒業，安置淨戒中故。
"What is not despising the poor and lowly? It is giving rise to an equal mind towards all sentient beings.
"What is quickly giving wealth to the poor and suffering? It is immediately giving wealth and Dharma to those who seek it.
"What is being able to give without hindrance to the poor? It is giving rise to compassion towards those sentient beings and giving away inner and outer things according to their wishes.
"What is rescuing those who break precepts? It is removing the karma of breaking precepts and placing them in pure precepts.
「云何名為利益之事？謂能長養眾生故。
「云何名悲智？能見眾生未來苦惱故。
「云何名攝受於法？謂能令眾生入於如實法故。
「云何棄捨資財？所謂捨離諸陰，以財惠彼故。
"What is beneficial matters? It is being able to nourish sentient beings.
"What is compassion and wisdom? It is being able to see the future suffering and distress of sentient beings.
"What is embracing the Dharma? It is being able to cause sentient beings to enter the true Dharma.
"What is abandoning wealth? It is abandoning the aggregates and giving them wealth.
「云何不營積聚？所謂厭離資生，見守護過故。
「云何讚述持戒？所謂善知持戒果報故。
「云何訶責毀戒？所謂善解犯戒過故。
「云何以無諂心奉事持戒？所謂於持戒者生難遭想故。
"What is not accumulating? It is being disgusted with livelihood and seeing the faults of guarding.
"What is praising those who uphold precepts? It is knowing well the rewards of upholding precepts.
"What is reproaching those who break precepts? It is well understanding the faults of breaking precepts.
"What is respectfully serving those who uphold precepts with a sincere mind? It is giving rise to the thought of difficulty in encountering them.
「云何名一切棄捨？所謂善信樂故。
「云何名增上信誠心勸請？所謂為他求樂，利眾生故。
「云何如說能行？所謂具足善信，聞即受行故。
「云何奉事比丘智人？所謂請問善事故。
"What is complete abandonment? It is having good faith and joy.
"What is sincerely requesting with superior faith? It is seeking happiness for others and benefiting sentient beings.
"What is practising according to one's words? It is fully having good faith and practising upon hearing.
"What is serving wise bhikṣus? It is asking about good matters.
「云何共他言論能生愛樂？所謂有證智教智故。
「云何名譬喻智？所謂以喻曉知法相本末故。
「云何名前際善巧？所謂自識宿命多聞故。
「云何名以善根為首？所謂於菩提起增上信復勸他故。
"What is being able to generate love and joy in conversation with others? It is having the wisdom of realisation and teaching.
"What is wisdom through parables? It is understanding the beginning and end of dharmas through parables.
"What is skilful in the past? It is recognising one's own past lives and having much learning.
"What is taking good roots as the foremost? It is giving rise to superior faith towards bodhi and encouraging others.
「云何名善巧方便？所謂懺悔、隨喜、勸請，所作善根悉善迴向故。
「云何名斷除有相？所謂觀察諸事，見諸法如夢故。
「云何名斷除於想？所謂遠離顛倒想故。
「云何名善觀事相？所謂得無相智故。
"What is skilful means? It is repenting, rejoicing, and requesting, and skillfully dedicating all wholesome roots.
"What is cutting off conceptualisation? It is observing all dharmas and seeing all dharmas as dream-like.
"What is also cutting off conceptualisation? It is avoiding inverted conceptualisation.
"What is well observing matters? It is attaining the wisdom of signlessness.
「云何名善說諸經？所謂能顯示譬喻本事，善非善法故。
「云何名分別於諦？滅無明已，名色不起故。
「云何名證於解脫？所謂得金剛三昧不動，無分別故。
「云何名但說一言？所謂厭惡外道，證於無生智故。
"What is well explaining the sūtras? It is being able to reveal parables, past events, good and bad dharmas.
"What is distinguishing the truths? It is when ignorance is extinguished, name and form do not arise.
"What is realizing liberation? It is when one attains the immovable vajra samādhi, which is non-discriminating.
"What is speaking only one word? It is when one detests tīrthika paths and realizes the wisdom of non-arising.
「云何名得於無畏？所謂知佛法力故。
「云何名安住於戒？所謂禁防身、口，波羅提木叉戒故。
「云何名入於三昧？所謂不染三界故。
「云何名得於智慧？所謂善得無功用智故。
"What is attaining fearlessness? It is knowing the power of the Buddha's teachings.
"What is abiding in the precepts? It is restraining body and speech, the precepts of the Prātimokṣa.
"What is entering samādhi? It is not being defiled by the three realms.
"What is attaining wisdom? It is skillfully attaining effortless wisdom.
「云何名樂於獨靜？所謂遠離憒閙之過，常不捨空閑故。
「云何名憙少親知？所謂少欲知足故。
「云何名不濁心？所謂入禪定除諸蓋故。
「云何名棄捨諸見？所謂遠離取著見故。
"What is delighting in solitude? It is being far removed from the faults of busyness and always not abandoning solitude.
"What is liking few acquaintances? It is having few desires and being content.
"What is an untainted mind? It is entering samādhi and eliminating hindrances.
"What is abandoning views? It is being far removed from grasping and clinging to views.
「云何名得陀羅尼？所謂隨所見法如實不忘顯示故。
「云何名得智照明？所謂知自性入故。
「云何名處？所謂心處所故。
「云何名安住？所謂信心所住故。
"What is attaining dhāraṇī? It is displaying the seen dharmas as they are, without forgetting them.
"What is attaining the illumination of wisdom? It is knowing the entrance into self-nature.
"What is a place? It is the place where the mind abides.
"What is abiding? It is abiding in the faith that abides.
「云何名行？所謂住信行法故。
「云何名辯智？所謂知辯道故。
「云何名因？所謂無明因生諸行故。
「云何名相應？所謂應解脫法故。
"What is practice? It is abiding in the practice of the Dharma of faith.
"What is skillful is? It is knowing the path of skillful is.
"What is a cause? It is the cause of ignorance giving rise to all activities.
"What is being in accord? It is being in accord with the Dharma of liberation.
「云何名法？所謂斷除渴愛故。
「云何名門？所謂斷除諸過故。
「云何名道？所謂無常、苦、空、無我智故。
「云何名地？所謂十種無願地故。
"What is the Dharma? It is cutting off thirst and craving.
"What is a gate? It is cutting off all faults.
"What is the path? It is the wisdom of impermanence, suffering, emptiness, and no-self.
"What is a ground? It is the ten grounds of non-aspiration.
「云何遠離於生？所謂斷除生法故。
「云何名智地？所謂不忘智故。
「云何捨離無知？所謂斷除愚故。
「云何安住於智？所謂智無所住故。
"What is being far removed from birth? It is cutting off the Dharma of birth.
"What is the ground of wisdom? It is not forgetting wisdom.
"What is abandoning ignorance? It is cutting off delusion.
"What is abiding in wisdom? It is wisdom has no abode.
「云何名方便地？所謂修三十七助菩提法故。
「云何名菩薩境界？所謂行六波羅蜜故。
「云何親近善人？所謂近諸佛故。
「云何遠離惡人？所謂離於外道見取故。
"What is the ground of skillful is? It is cultivating the thirty-seven factors of enlightenment.
"What is the realm of the bodhisattvas? It is practising the six perfections.
"What is being close to good people? It is being close to the buddhas.
"What is being far from bad people? It is being free from the views of tīrthikas.
「云何名如來所說？謂住如來力、智，自性解脫故。
「云何名佛地？謂得一切善法故。
「云何名智者隨喜？所謂過去、未來、現在諸佛、聲聞、辟支佛隨喜故。
「云何名愚者所謗？所謂一切愚者不能知故。
"What is the teaching of the Tathāgata? It is abiding in the power and wisdom of the Tathāgata, and being naturally liberated.
"What is the stage of the Buddha? It is attaining all good dharmas.
"What is rejoicing in the wise? It is rejoicing in the past, future, and present buddhas, śrāvakas, and pratyekabuddhas.
"What is being reviled by fools? It is being incomprehensible to all fools.
「云何名聲聞不能知？謂佛法不可思議故。
「云何名外道地？謂外道見慢方便故。
「云何名為如來所攝？所謂為大醫王難可得故。
「云何名速得十力？所謂勤修方便故。
"What is being incomprehensible to the śrāvakas? It is the inconceivable nature of the Buddha's teachings.
"What is the stage of tīrthikas? It is the views and pride of tīrthikas.
"What is being embraced by the Tathāgata? It is being the great physician king, difficult to attain.
"What is quickly attaining the ten powers? It is diligently cultivating skilful means.
「云何名為一切諸天供養？所謂善能出生一切樂故。
「云何名梵王禮拜？所謂從彼出生解脫故。
「云何名龍禮拜？所謂能斷一切惡道及諸見故。
「云何名野叉隨喜？所謂蔽諸惡道故。
"What is being worshipped by all the devas? It is being able to give rise to all happiness.
"What is being bowed to by the Brahma kings? It is being born from them.
"What is being bowed to by the nāgas? It is being able to cut off all unwholesome realms and views.
"What is being rejoiced in by the yakṣas? It is covering over all unwholesome realms.
「云何名甄陀羅讚歎？所謂能致歡喜解脫故。
「云何名羅睺羅歎美？所謂斷除生死故。
「云何名菩薩所修？所謂能獲一切智故。
「云何名智者所求？謂為得不退轉地故。
"What is being praised by the gandharvas? It is being able to bring about the liberation of joy.
"What is being praised by Rāhula? It is cutting off birth and death.
"What is being practised by the bodhisattvas? It is being able to attain omniscience.
"What is being sought by the wise? It is attaining the stage of non-retrogression.
「云何名得無上財？所謂能得人天果報及解脫故。
「云何名非財施？所謂能除一切煩惱病故。
「云何名病患良藥？所謂滅貪、瞋、癡患故。
「云何名智藏？所謂常樂修習智故。
"What is attaining the unsurpassed wealth? It is being able to attain the rewards of humans and devas, and liberation.
"What is not giving wealth? It is being able to eliminate all afflictions.
"What is the good medicine for illness? It is eliminating the afflictions of greed, anger, and delusion.
"What is the treasury of wisdom? It is always delighting in cultivating wisdom.
「云何名無盡辯？所謂見如實智故。
「云何名遠離憂愁？所謂知虛妄苦而棄捐之，悟無我故。
「云何名知於三界？所謂了知三界如夢幻故。
「云何名舟筏渡於彼岸？所謂信樂入般涅槃，修無常、苦、空無我智故。
"What is inexhaustible eloquence? It is seeing the wisdom of reality.
"What is being free from sorrow? It is knowing the illusory suffering and abandoning it, because of realising selflessness.
"What is knowing the three realms? It is knowing that the three realms are like dreams and illusions.
"What is the boat that ferries across to the other shore? It is delighting in entering parinirvāṇa, cultivating the wisdom of impermanence, suffering, emptiness, and selflessness.
「云何名渡四流舡？所謂速得涅槃故。
「云何名求稱譽者？所謂能獲廣大法故。
「云何名讚顯如來功德？稱言施無量功德法藥故。
「云何名美歎如來名稱？謂言施一切功德解脫，樂施主故。
"What is the boat that ferries across the four streams? It is quickly attaining nirvāṇa.
"What is seeking praise? It is being able to attain the vast Dharma.
"What is praising the Tathāgata's merits? It is saying that he bestows the Dharma medicine of immeasurable merits.
"What is praising the Tathāgata's fame? It is saying that he bestows the liberation of all merits and is a joyful giver.
「云何讚歎十力？謂稱言：『能施難得之法是大法寶主。』故。
「云何名菩薩功德？所謂能學此經三昧法故。
「云何名慈滅瞋恚？所謂對治瞋恚故。
「云何名為悲？謂滅除一切眾生苦惱故。
"What is praising the ten powers? It is saying that he bestows the difficult-to-attain Dharma and is the great Dharma treasure master.
"What is the merit of a bodhisattva? It is to be able to study this sutra and the Dharma of samādhi.
"What is the pacification of anger through loving-kindness? It is to be able to counteract anger.
"What is compassion? It is to eliminate the suffering and distress of all sentient beings.
「云何名為喜？謂於一切眾生所生歡喜故。
「云何名為捨？謂無緣之悲，能作佛所作故。
「云何名為安慰大乘人？隨所樂求，一切佛法悉皆能與充足故。
「云何名為發行師子吼？所謂能致最上法故。
"What is joy? It is to give rise to joy towards all sentient beings.
"What is equanimity? It is impartial compassion, able to accomplish what the Buddha accomplishes.
"What is comforting those who practice the Great Vehicle? It is to be able to give them all the Buddha-Dharmas they desire and satisfy them.
"What is the lion's roar? It is to be able to attain the supreme Dharma.
「云何名為佛智慧道？所謂於一切善法無所取著而得善法故。
「云何名為解脫一切眾生？所謂能知從此岸到彼岸故。
「云何名為獲得一切智智？所謂斷除一切不善法故，集一切善法及一切解脫故。
「云何名菩薩園苑？能得喜悅自身安樂，亦令一切眾生安樂故。
"What is the path of the Buddha's wisdom? It is to be able to attain the good Dharma without grasping at any good Dharma.
"What is liberating all sentient beings? It is to be able to know how to go from this shore to the other shore.
"What is attaining the wisdom of omniscience? It is to eliminate all unwholesome dharmas and accumulate all wholesome dharmas and liberation.
"What is the bodhisattva's garden? It is to be able to bring joy and happiness to oneself and all sentient beings.
「云何名降伏魔軍？所謂能獲一切力、能滅一切煩惱故。
「云何名安隱行呪術？所謂能盡一切苦難故。
「云何成就吉祥事？所謂能獲一切果報故。
「云何名為防捍怨敵？所謂斷除一切邪見及取著見故。
"What is subduing the army of Māra? It is to be able to attain all powers and eliminate all afflictions.
"What is the mantra of peaceful practice? It is to be able to end all suffering and difficulties.
"What is accomplishing auspicious deeds? It is to be able to attain all karmic rewards.
"What is defending against enemies? It is to eliminate all wrong views and grasping views.
「云何名為降伏怨家？所謂以正法降伏諸外道故。
「云何得無所畏？謂於一切法能善觀察、溫習故。
「云何求如實力？所謂求不顛倒法力故。
「云何名為十八不共法初相？所謂作一切善法故。
"What is subduing enemies? It is to subdue all tīrthikas with the true Dharma.
"What is fearlessness? It is to be able to observe and contemplate all dharmas well.
"What is seeking the power of reality? It is to seek the power of the non-erroneous Dharma.
"What is the first characteristic of the eighteen exclusive dharmas? It is to accomplish all wholesome dharmas.
「云何莊嚴法身？所謂得三十二相莊嚴故。
「云何樂於解脫？所謂得初、中、後善故。
「云何名為所愛長子？謂能獲諸佛父之餘財故。
「云何名為滿足佛智？所謂惟長養一切白法故。
"What is adorning the Dharma body? It is to attain the adornment of the thirty-two marks.
"What is delighting in liberation? It is to attain the good in the beginning, middle, and end.
"What is being the beloved eldest son? It is to inherit the remaining wealth of the Buddha-father.
"What is fulfilling the Buddha's wisdom? It is to nurture only all wholesome dharmas.
「云何名為非辟支佛地？所謂能獲最上無邊佛法故。
「云何名為清淨心？謂能斷除一切垢穢故。
「云何名為身清淨？所謂滅一切病患故。
「云何成就解脫門？觀察無常、苦、空、無我寂滅故。
"What is not the stage of a pratyekabuddha? It is to be able to attain the supreme boundless Buddha-Dharma.
"What is a pure mind? It is to be able to eliminate all defilements.
"What is a pure body? It is to eliminate all illnesses.
"What is accomplishing the gate of liberation? It is to observe impermanence, suffering, emptiness, and the cessation of self.
「云何名為離諸雜欲？所謂能得甘露法句故。
「云何名離於瞋恚？所謂獲得大慈、大悲故。
「云何名為非愚癡地？所謂得如實明故。
「云何名為阿含智？所謂知一切世間、出世間所作業智故。
"What is being free from various desires? It is to be able to attain the nectar-like Dharma phrases.
"What is being free from anger? It is to attain great loving-kindness and great compassion.
"What is not the stage of ignorance? It is to attain true wisdom.
"What is the wisdom of the Āgamas? It means the wisdom of knowing all the actions of the world and the world beyond.
「云何名為能發起於明？所謂惟憶念趣一切善道故。
「云何名為斷除無明？謂滅一切非善趣憶想故。
「云何名為滿足解脫？所謂得大聖法故。
「云何名為修禪者猗悅？所謂能得喜樂一心故。
"What is able to give rise to illumination? It is to only remember and head towards all good paths.
"What is cutting off ignorance? It is to extinguish all unwholesome thoughts.
"What is fulfilling liberation? It is to attain the great holy Dharma.
"What is the joy of dhyāna? It is to be able to attain joyful happiness and single-minded concentration.
「云何名為眼見者？所謂見於實義無所見故。
「云何名為神通變現？所謂善修無障法故。
「云何名為神足現前？謂能獲一切法無分別智，無有障礙故。
「云何名為樂聞陀羅尼？所謂了知一切法，於一切法能趣向涅槃平等故。
"What is seeing with the eyes? It is to see the true meaning without seeing anything.
"What is supernormal transformations? It is to cultivate unobstructed dharmas skillfully.
"What is the manifestation of supernormal powers? It is to attain the unobstructed wisdom of all dharmas without discrimination.
"What is the joy of hearing dhāraṇīs? It is to understand all dharmas and be able to head towards the equality of nirvāṇa in all dharmas.
「云何念持不忘？謂一切攀緣自性滅故。
「云何名為如來住持？謂出生諸功德、智慧不可壞故。
「云何名為方便善巧導師？謂令他趣向安隱快樂大城故。
「云何名為微細智猶如毛端？謂難可測知故。
"What is recollection and retention without forgetting? It is the extinction of the self-nature of all mental objects.
"What is the upholding of the Tathāgata? It is to give rise to indestructible merit and wisdom.
"What are the skilful means of a guide? It is to cause others to head towards the great city of peace and happiness.
"What is subtle wisdom like the tip of a hair? It is the difficult to fathom.
「云何難知、難可相應？謂昔所未曾得故。
「云何遠離文字？謂言語道不可得故。
「云何名為音聲難知？謂一切法不可思議故。
「云何名為智人能知？謂知法是無價寶故。
"What is difficult to know and difficult to be in accord with? It is not something that has been attained before.
"What is being far removed from words? It is the path of language cannot be attained.
"What is the sounds being difficult to know? It is all dharmas are inconceivable.
"What is the wise being able to know? It is knowing that the Dharma is a priceless treasure.
「云何名為已知調伏智所知？謂如言而作故。
「云何名為知於少欲？謂知多欲過故。
「云何名為勇猛精進？謂知不捨要期故。
「云何名為憶念總持？謂隨所為作不失故。
"What is knowing what is to be known by the wisdom of taming? It is acting according to one's words.
"What is knowing few desires? It is knowing the faults of having many desires.
"What is vigorous effort? It is knowing not to abandon one's vows.
"What is recollection and retention? It is not losing what one does.
「云何名為窮盡於苦？謂斷除貪、恚、癡故。
「云何名為一切法無生？謂滅一切識、一切願故。
「云何名為一言演說能知一切生死諸趣？謂觀一切法猶如夢幻，以不取著故。
"What is exhausting suffering? It is cutting off greed, anger, and delusion.
"What is the non-arising of all dharmas? It is extinguishing all consciousness and all aspirations.
"What is being able to know all the realms of birth and death with a single statement? It is observing all dharmas as being like dreams and illusions, without grasping or attachment."
「童子！是名解釋三百句法門義了矣。童子！是為一切諸法體性平等無戲論三昧。」
"O youth, this is called the meaning of explaining the Dharma gate of three hundred phrases. O youth, this is the samādhi of the equality and non-discursive nature of all dharmas."
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