大寶積經 會第十九

郁伽長者

曹魏三藏法師康僧鎧譯

T11n0310_082

如是我聞：

Thus have I heard:

一時佛在舍衛國祇陀林中給孤窮精舍，與大比丘僧千二百五十人俱，菩薩五千人，彌勒菩薩、文殊師利菩薩、斷正道菩薩、觀世音菩薩、得大勢菩薩、如是等而為上首。爾時世尊與於無量百千大眾恭敬圍遶而演說法。

At one time, the Buddha was dwelling in the Jetavana monastery in the country of Śrāvastī, together with a great assembly of twelve hundred and fifty bhikṣus, along with five thousand bodhisattvas—Maitreya Bodhisattva, Mañjuśrī Bodhisattva, Dharmabandhu Bodhisattva, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, and others such as these as their leaders. At that time, the World-Honored One was surrounded respectfully by immeasurable hundreds of thousands of great assemblies and was expounding the Dharma.

爾時郁伽長者與五百眷屬出舍衛大城，詣祇陀林給孤窮精舍。到已禮佛足，遶三匝已却坐一面。爾時復有法施(丹本愛敬)長者、名稱長者、善與長者、耶奢達多長者、善財長者、愛行長者、給孤窮長者、龍德長者、實喜長者，是等各與五百長者，俱出舍衛大城詣祇陀林給孤窮精舍。到已禮佛足，遶三匝已却坐一面。是等一切及與眷屬，皆向大乘厚種善根，決定至於無上正道。

At that time, the elder Ugradatta with five hundred retainers departed from the great city of Śrāvastī and went to the Jetavana monastery. Upon arrival, they paid homage at the Buddha's feet, circumambulated him three times, and then withdrew to sit to one side. At that time, there were also the elder Dharma-giver (in the Tan edition: Beloved and Respected), the elder Famous, the elder Good-giver, the elder Yaśodatta, the elder Good-wealth, the elder Love-walker, the elder Anāthapiṇḍada, the elder Nāga-virtue, and the elder True-joy—each of these with five hundred elders together departed from the great city of Śrāvastī and went to the Jetavana monastery. Upon arrival, they paid homage at the Buddha's feet, circumambulated him three times, and then withdrew to sit to one side. All of these together with their retainers were oriented toward the Great Vehicle, had planted thick roots of virtue, and were determined to reach the unsurpassed correct path.

爾時郁伽長者知諸長者皆悉集已，承佛神力向佛合掌，白佛言：「世尊！欲有所問，願垂聽許。」

At that time, the elder Ugradatta, knowing that all the elders had assembled, receiving the Buddha's spiritual power, joined his palms toward the Buddha and addressed the Buddha saying: "World-Honored One! I wish to ask something and hope you will graciously listen and permit this."

說是語已，世尊告曰：「長者！如來常聽恣汝所問。隨汝所疑，我隨汝問而當演說悅可汝心。」

Having said these words, the World-Honored One replied, "Elder! The Tathāgata always listens and permits whatever you wish to ask. Whatever your doubts may be, according to your questions I shall expound teachings that will delight your mind."

時郁伽長者聞是語已，白佛言：「世尊！若善男子善女人發阿耨多羅三藐三菩提心，解向大乘、信於大乘、欲集大乘、欲乘大乘、知於大乘，護諸眾生、安慰撫喻一切眾生、為欲安樂一切眾生，堅固莊嚴，我要當度於未度者、脫未脫者、無安慰者當安慰之、未涅槃者當令涅槃，荷擔一切作大橋船。聞無量佛智，欲修佛智，發大莊嚴，知生死中無量苦患，於無量阿僧祇劫心無憂惱，於無量劫流轉生死而心無倦。世尊！是中若有住菩薩乘善男子善女人！或有出家修集法行、或有在家修集法行。善哉世尊哀愍人、天、阿修羅。世尊守護大乘不斷三寶，為一切智久住世故。世尊！唯願演說在家菩薩戒德行處。云何在家菩薩住在家地，如來所勅隨順修行而不損壞助菩提法，於現法中無纏覆業得增勝行？世尊！云何出家菩薩捨所珍愛而行出家？當教是等：云何行法？云何修善？出家菩薩云何可住？云何不住？」

At that time, having heard these words, the elder Ugradatta addressed the Buddha, saying, "World-Honored One! If good men and good women generate anuttarā-samyak-saṃbodhi-citta, understand and turn toward the Great Vehicle, have faith in the Great Vehicle, wish to accumulate the Great Vehicle, wish to ride the Great Vehicle, and know the Great Vehicle; protect all sentient beings, comfort and console all sentient beings, and for the sake of bringing peace and happiness to all sentient beings, with firm resolve and adornment, [thinking] 'I must deliver those not yet delivered, liberate those not yet liberated, comfort those without comfort, and cause those not yet in nirvana to attain nirvana,' shouldering the burden of all and becoming a great bridge and boat; hearing of the immeasurable wisdom of Buddhas, wishing to cultivate Buddha-wisdom, generating great resolve, knowing the immeasurable sufferings and afflictions in birth and death, yet through immeasurable asaṃkhyeya kalpas having no worry or distress in mind, and through immeasurable kalpas revolving in birth and death yet having no weariness in mind—World-Honored One! Among these, if there are good men and good women dwelling in the Bodhisattva Vehicle, some may renounce home life and cultivate the practices of Dharma, while others may remain at home and cultivate the practices of Dharma. Excellent, World-Honored One, who shows compassion for humans, devas, and asuras! The World-Honored One protects the Great Vehicle and maintains the continuity of the Three Jewels, for the sake of all-knowledge dwelling long in the world. World-Honored One! I only wish that you would expound the precepts, virtues, and practices of ‘stay at home’ (i.e. ‘lay’) bodhisattvas. How can ‘stay at home’ bodhisattvas, dwelling in the lay state, follow and practice according to the Tathāgata's instructions without damaging the Dharma that assists bodhi, and in the present life, free from entangling and obscuring karma, attain superior practices? World-Honored One! How should renunciant bodhisattvas abandon what they cherish and practice renunciation? Please teach these matters: How should they practice the Dharma? How should they cultivate goodness? How should renunciant bodhisattvas dwell? How should they not dwell?"

如是請已，爾時世尊告郁伽長者：「善哉善哉！長者！如汝所問，是汝等所宜。長者諦聽，善思念之。今為汝說在家出家菩薩所住學得勝行。」

Having made this request, at that time the World-Honored One told the elder Ugradatta, "Excellent, excellent! Elder! Your question is fitting and appropriate for you all. Elder, listen carefully and contemplate this well. I shall now explain to you the superior practices that ‘stay at home’ and renunciant bodhisattvas dwell in and learn."

郁伽白言：「如是世尊！受教而聽。」

Ugradatta replied: "Yes, World-Honored One! I receive your teaching and will listen."

佛言：「長者！在家菩薩應歸依佛、歸依法、歸依僧，以此三寶功德迴向無上正真之道。長者！云何在家菩薩歸依於佛？我要得成於佛身三十二相以自莊嚴，持此善根集三十二丈夫相，為集此故勤行精進。長者！是名在家菩薩歸依於佛。

The Buddha said, "Elder! ‘Stay at home’ bodhisattvas should take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, and transfer the merit of these Three Jewels toward the unsurpassed correct and true path. Elder! How do ‘stay at home’ bodhisattvas take refuge in the Buddha? [They think] 'I must attain the Buddha-body adorned with the thirty-two marks,' holding this good root to accumulate the thirty-two marks of a mahāpuruṣa, and for the sake of accumulating these, diligently practicing with vigor. Elder! This is called a ‘stay at home’ bodhisattva taking refuge in the Buddha.

長者！云何在家菩薩歸依於法？長者！而是菩薩恭敬於法及說法者，為法欲法樂法、極樂助法住法持法護法、堅住於法、讚歎於法、住於法行、增法求法，以法為力，施法器仗，唯法為務。我成阿耨多羅三藐三菩提已，當以正法等施一切人、天、阿修羅。長者！是名在家菩薩歸依於法。

Elder! How do ‘stay at home’ bodhisattvas take refuge in the Dharma? Elder! Such bodhisattvas revere the Dharma and those who expound the Dharma, seeking the Dharma, desiring the Dharma, delighting in the Dharma, supremely delighting in assisting the Dharma, dwelling in the Dharma, upholding the Dharma, protecting the Dharma, firmly abiding in the Dharma, praising the Dharma, dwelling in Dharma practice, increasing the Dharma, seeking the Dharma, taking the Dharma as strength, bestowing the Dharma as weapons and tools, making the Dharma their sole occupation. [Thinking] 'When I achieve anuttarā-samyak-saṃbodhi, I shall equally bestow the true Dharma upon all humans, devas, and asuras.' Elder! This is called a ‘stay at home’ bodhisattva taking refuge in the Dharma.

長者！云何在家菩薩歸依於僧？長者！若是菩薩見須陀洹、斯陀含、阿那含、阿羅漢，及與凡夫若見聲聞乘，皆悉敬順速起承迎，好語善音右遶彼人。應當如是思念：『我等得無上正真道時，為成聲聞功德利故而演說法。』雖生恭敬心不住中。長者！是名在家菩薩歸依於僧。

Elder! How do ‘stay at home’ bodhisattvas take refuge in the Sangha? Elder! When such bodhisattvas see śrota-āpannas, sakrdāgāmins, anāgāmins, arhats, as well as ordinary beings, or when they see those of the śrāvaka vehicle, they all respectfully comply, quickly rise to welcome them, speak with kind words and good speech, and circumambulate those people to the right. They should think thus: 'When we attain the unsurpassed correct and true path, we shall expound the Dharma for the sake of accomplishing the merits and benefits of śrāvakas.' Though they generate respectful minds, they do not dwell in this. Elder! This is called a ‘stay at home’ bodhisattva taking refuge in the Sangha."

「長者！在家菩薩成就四法，歸依於佛。何等四？不捨菩提心，不廢勸發菩提之心，不捨大悲，於餘乘中終不生心。長者！是名在家菩薩成就四法歸依於佛。長者！在家菩薩成就四法，歸依於法。何等四？於法師人親近依附，聽聞法已善思念之，如所聞法為人演說，以此說法功德迴向無上正真之道。長者！是名在家菩薩成就四法歸依於法。長者！在家菩薩成就四法，歸依於僧。若有未定入聲聞乘勸令發於一切智心，若以財攝若以法攝，依於不退菩薩之僧、不依聲聞僧，求聲聞德心不住中。長者！是名在家菩薩成就四法歸依於僧。

"Elder! ‘Stay at home’ bodhisattvas accomplish four dharmas in taking refuge in the Buddha. What are the four? Not abandoning the bodhi-mind, not neglecting to encourage the generation of the bodhi-mind, not abandoning great compassion, and never generating the mind for other vehicles. Elder! This is called ‘stay at home’ bodhisattvas accomplishing four dharmas in taking refuge in the Buddha.

Elder! ‘Stay at home’ bodhisattvas accomplish four dharmas in taking refuge in the Dharma. What are the four? Drawing close to and relying upon dharma teachers, after hearing the Dharma contemplating it well, expounding the Dharma for others as it was heard, and dedicating the merit of this dharma-teaching toward the unsurpassed correct and true path. Elder! This is called ‘stay at home’ bodhisattvas accomplishing four dharmas in taking refuge in the Dharma.

Elder! ‘Stay at home’ bodhisattvas accomplish four dharmas in taking refuge in the Sangha. What are the four? If there are those not yet determined to enter the śrāvaka vehicle, encouraging them to generate the mind of all-knowledge; whether gathering them through wealth or gathering them through dharma; relying upon the sangha of non-retreating bodhisattvas and not relying upon the śrāvaka sangha; and when seeking śrāvaka virtues, the mind does not dwell therein. Elder! This is called ‘stay at home’ bodhisattvas accomplishing four dharmas in taking refuge in the Sangha."

「復次長者！在家菩薩見如來已修於念佛，是名歸依佛。聞於法已修於念法，是名歸依法。見於如來聲聞僧已而不忘失菩提之心，是名歸依僧。復次長者！若菩薩願常與佛俱而行於施，是名歸依佛。守護正法而行於施，是名歸依法。以此布施迴向無上道，是名歸依僧。

"Furthermore, Elder! When ‘stay at home’ bodhisattvas have seen the Tathāgata and cultivate mindfulness of the Buddha, this is called taking refuge in the Buddha. Having heard the Dharma and cultivating mindfulness of the Dharma, this is called taking refuge in the Dharma. Having seen the Tathāgata's śrāvaka sangha while not forgetting or losing the bodhi-mind, this is called taking refuge in the Sangha. Furthermore, Elder! If bodhisattvas vow to always be together with the Buddha while practicing giving, this is called taking refuge in the Buddha. Protecting the true Dharma while practicing giving, this is called taking refuge in the Dharma. Dedicating this giving toward the unsurpassed path, this is called taking refuge in the Sangha."

「復次長者！在家菩薩作善丈夫業、不作不善丈夫之業。長者！云何名為善丈夫業、非是不善丈夫之業？長者！是在家菩薩如法集聚錢財封邑，非不如法。平直正求非麁惡求不逼切他。如法得封起無常想，不生慳想憙捨無悋。給事父母妻子奴婢諸作使者，以如法財而給施之，所謂親友眷屬知識，然後施法。

"Furthermore, Elder! ‘Stay at home’ bodhisattvas perform the activities of good men and do not perform the activities of unwholesome men. Elder! What are called the activities of good men, not the activities of unwholesome men? Elder! Such ‘stay at home’ bodhisattvas gather wealth and territories in accordance with the Dharma, not contrary to the Dharma. They seek through honest and upright means, not through coarse and evil seeking, not oppressing others. Having obtained wealth in accordance with the Dharma, they generate thoughts of impermanence, do not generate stingy thoughts, and joyfully give without reluctance. They serve their parents, wives, children, servants, and workers, providing for them with rightfully obtained wealth—namely their relatives, family members, and acquaintances—and then bestow the Dharma.

復次長者！在家菩薩荷負重擔發大精進，所謂一切諸眾生等五陰重擔，捨於聲聞緣覺之擔，教化眾生而無疲倦。自捨己樂為眾生故，利衰毀譽稱譏苦樂而不傾動，超過世法。財富無量而無憍逸，失利名稱無有憂慼，善觀業行守護正行，見毀禁者而不生瞋，諸有所趣善住所覺，除去輕躁滿足智慧，助成他務捨己所作，無所希望有所為作，而不中捨知恩念恩。

Furthermore, Elder! ‘Stay at home’ bodhisattvas shoulder heavy burdens and generate great vigor, namely the heavy burden of the five aggregates of all sentient beings. They abandon the burden of śrāvakas and pratyekabuddhas and teach sentient beings without weariness. They abandon their own happiness for the sake of sentient beings. Through gain and loss, praise and blame, fame and criticism, pleasure and pain (’The Eight Vicissitudes’), they remain unmoved, transcending worldly dharmas. Though possessing immeasurable wealth, they are without pride or indulgence. When losing profit and reputation, they have no sorrow or distress. They skillfully observe karmic actions and guard right conduct. Seeing those who violate precepts, they do not generate anger. In all their pursuits, they dwell well in their understanding. They remove frivolity and are fulfilled with wisdom. They assist in others' affairs while abandoning their own tasks. Without hope or expectation, they undertake actions yet do not abandon them midway. They know kindness and remember kindness.

善為所作施貧封祿，有勢力者折大憍慢，於無勢力而慰喻之。除他憂箭忍下劣者，除捨憍慢及增上慢，恭敬尊重親近多聞諮問明慧。所見正直、所行無為，無有幻惑。於諸眾生無有作愛，修善無足多聞無厭，所作堅固與賢聖同。於非聖者生大悲心，親友堅固怨親同等，等心眾生。於一切法無有悋惜，如聞開示思所聞義。於諸欲樂生無常想，不貪愛身觀命如露，觀於財物如幻雲想，於男女所如閉獄想，於眷屬所生於苦想，於在田宅生死屍想，於所求財毀善根想，於其家中生繫閉想，於親族所生獄卒想，於夜於晝生無異想，於不堅身生堅施想，於不堅命生堅命想，於不堅財生堅施想。

They perform good deeds, giving to the poor and conferring benefits. For those with power, they subdue great arrogance. For those without power, they offer comfort and encouragement. They remove others' arrows of worry and are patient with the inferior. They eliminate and abandon pride and excessive pride. They respectfully honor, draw near to the learned, and consult the wise. What they see is upright, what they practice is non-action, without deception or delusion. Toward all sentient beings they have no discriminating affection. In cultivating goodness they are never satisfied; in learning they are never weary. What they do is firm, the same as the noble sages. Toward non-sages they generate great compassion. Their friendships are firm; they treat enemies and friends equally, with equanimous mind toward sentient beings. Regarding all dharmas they have no stinginess. As they hear teachings, they contemplate the meaning of what they heard. Toward sensual pleasures they generate thoughts of impermanence. They do not greedily love the body, viewing life as dew. They view wealth like illusory clouds. Toward men and women they have thoughts as of a closed prison. Toward family members they generate thoughts of suffering. Toward fields and houses they have thoughts of corpses. Toward wealth they seek, they have thoughts that destroy good roots. Toward their homes they generate thoughts of bondage and confinement. Toward relatives they generate thoughts of prison guards. Toward night and day they generate no different thoughts. Toward the impermanent body they generate thoughts of firm giving. Toward impermanent life they generate thoughts of firm life. Toward impermanent wealth they generate thoughts of firm giving.

彼云何名於不堅身生堅施想？他有所作悉皆為之作務使命，名不堅身生堅施想。不失本善增現善根，是不堅命生堅施想。降伏慳悋而行布施，是不堅財生堅施想。長者！是名在家菩薩如是修集善丈夫行，於諸如來無一切過，名相應語、名為法語，無有異想向無上道。

How is this called generating thoughts of firm giving toward the impermanent body? Whatever others need to do, they perform all tasks and services for them—this is called generating thoughts of firm giving toward the impermanent body. Not losing original goodness while increasing present good roots—this is called generating thoughts of firm life toward impermanent life. Subduing stinginess and practicing giving—this is called generating thoughts of firm giving toward impermanent wealth. Elder! This is called ‘stay at home’ bodhisattvas thus cultivating the conduct of good men. Toward all Tathāgatas they have no faults whatsoever. This is called concordant speech, called Dharma speech, without different thoughts, toward the unsurpassed path."

「復次長者！在家菩薩應受善戒，所謂五戒。彼樂不殺，放捨刀杖，羞愧堅誓不殺一切諸眾生等。不惱一切，等心眾生常行慈心。彼應不盜，自財知足，於他財物不生希望，除捨於貪不起愚癡，於他封祿不生貪著，乃至草葉不與不取。離彼邪婬，自足妻色不希他妻，不以染心視他女色，其心厭患一向苦惱心常背捨。若於自妻生欲覺想，應生不淨驚怖之想，是結使力是故為欲，非我所為。常生無常想、苦、無我想、不淨之想。彼人應作如是思念：『我當乃至不生欲念，況二和合體相摩觸。』

"Furthermore, Elder! ‘Stay at home’ bodhisattvas should receive good precepts, namely the five precepts. They delight in not killing, abandoning and renouncing weapons and clubs, with shame and firm vows not to kill any sentient beings whatsoever. They do not harm anyone, maintaining equanimous minds toward sentient beings and always practicing loving-kindness. They should not steal, being content with their own wealth, not generating hope for others' possessions, eliminating and abandoning greed without giving rise to delusion, not generating attachment to others' territories and wealth, not taking even a blade of grass if not given. They avoid sexual misconduct, being satisfied with their own wife and not desiring other men's wives, not viewing other women with defiled minds, their hearts being disgusted and constantly turning away from such one-sided suffering and affliction. If desire and sexual thoughts arise toward their own wife, they should generate thoughts of impurity and fear, [thinking] 'This is the power of mental afflictions, therefore there is desire—it is not my doing.' They constantly generate thoughts of impermanence, suffering, no-self, and impurity. Such persons should think thus: 'I should not even generate thoughts of desire, how much less physical union and bodily contact.'

應離妄語，諦語、實語，如說如作不誑於他。善心成就先思而行，隨所見聞如實而說。守護於法，寧捨身命終不妄語。彼應離酒，不醉不亂、不妄所說、不自輕躁亦不嘲譁、不相牽掣，應住正念然後知之。若心欲捨一切財賄，須食與食、須飲施飲。若施他時應生是念：『念是檀波羅蜜時，隨彼所欲我當給施。又我當使求者滿足。若施彼酒當攝是人，得於正念令無狂惑。何以故？悉滿他欲是檀波羅蜜。』長者！是故菩薩以酒施人，於佛無過。

They should avoid false speech, speaking truthfully and honestly, acting as they speak without deceiving others. With wholesome minds accomplished, they think first before acting, speaking truthfully according to what they see and hear. They guard the Dharma, preferring to give up body and life rather than speak falsely. They should avoid alcohol, not becoming intoxicated or confused, not speaking falsely, not being frivolous or boisterous, not dragging others along, maintaining right mindfulness before acting. If their minds wish to give away all wealth, they give food to those who need food and drink to those who need drink. When giving to others, they should generate this thought: 'When mindful of the pāramitā of dāna, I should provide whatever they desire. Moreover, I should satisfy those who seek.' If giving alcohol to someone, they should guide that person to attain right mindfulness and prevent delusion. Why? Completely fulfilling others' desires is the dāna pāramitā.' Elder! Therefore, when bodhisattvas give alcohol to people, there is no fault before the Buddha.

長者！若在家菩薩以此受持五戒功德，迴向阿耨多羅三藐三菩提，善護五戒。又復應當離於兩舌，若有諍訟應當和合。離於惡言，出愛軟語，先語問訊不毀辱他。利益他語、法語、時語、實語、捨語、調伏語、不戲笑語，如說如作不生貪癡，常安一切心不毀壞，常修忍力以自莊嚴。常應正見，離諸邪見，不禮餘天今當供佛。

Elder! If ‘stay at home’ bodhisattvas, through the merit of upholding these five precepts, transfer this toward anuttarā-samyak-saṃbodhi and well protect the five precepts, they should also avoid divisive speech, and when there are disputes and litigation, they should bring about harmony. They avoid harsh speech, speaking with loving and gentle words, greeting first and not insulting others. They speak words that benefit others—Dharma words, timely words, truthful words, words of renunciation, words of taming, not joking words—acting as they speak without generating greed or delusion, always pacifying all minds without destruction, constantly cultivating the power of patience as self-adornment. They should always maintain right view, abandoning all wrong views, not worshipping other deities but now offering to the Buddha."

「復次長者！在家菩薩若在村落、城邑郡縣、人眾中住，隨所住處為眾說法，不信眾生勸導令信，不孝眾生不識父母沙門婆羅門、不識長幼不順教誨無所畏避，勸令孝順。若少聞者勸令多聞，慳者勸施，毀禁勸戒，瞋者勸忍，懈怠勸進，亂念勸定，無慧勸慧，貧者給財，病者施藥，無護作護、無歸作歸、無依作依。彼人應隨如是諸處念行是法，不令一人墮於惡道。

"Furthermore, Elder! When ‘stay at home’ bodhisattvas dwell in villages, cities, districts, and counties, among assemblies of people, wherever they reside they should expound the Dharma for the multitude. For sentient beings without faith, they should guide and encourage them to have faith. For unfilial sentient beings who do not recognize their parents, śramaṇas, and brāhmaṇas, who do not recognize elders and juniors, who do not follow teachings and have no fear or reverence, they should encourage them to be filial. For those with little learning, they should encourage much learning. For the stingy, they should encourage giving. For those who violate precepts, they should encourage keeping precepts. For the angry, they should encourage patience. For the lazy, they should encourage vigor. For those with scattered minds, they should encourage concentration. For those without wisdom, they should encourage wisdom. For the poor, they should provide wealth. For the sick, they should give medicine. For those without protection, they become their protection. For those without refuge, they become their refuge. For those without support, they become their support. Such persons should mindfully practice this Dharma wherever they go, not allowing a single person to fall into the evil paths.

長者，如是菩薩一一勸導，乃至第七，欲令眾生住於德行。隨如是處不能令住，而是菩薩於此眾生應生大悲，堅發一切智慧莊嚴，作如是言：『我若不調是惡眾生，我終不成無上正真道。何以故？我為是故發誓莊嚴，不為以調無諂無偽具戒德行發大莊嚴。我當勤發如是精進，令所作不空，眾生見我即得信敬。』

Elder, such bodhisattvas guide each one individually, up to seven times, wishing to make sentient beings dwell in virtuous conduct. If there are places where they cannot make them dwell [in virtue], then such bodhisattvas should generate great compassion toward these sentient beings and firmly develop the adornment of all-wisdom, saying thus: 'If I do not tame these evil sentient beings, I shall never achieve the unsurpassed correct and true path. Why? It is for this purpose that I have made vows and developed adornments—not for taming those without deceit, without falsehood, who already possess the virtue of precepts did I develop great adornments. I should diligently develop such vigor to make my actions not empty, so that when sentient beings see me, they immediately gain faith and respect.'

長者！若菩薩在如是城邑村落中住，不教眾生令墮惡道，而是菩薩諸佛所訶。長者！是故菩薩應當如是莊嚴大莊嚴，我今應當修行是行，住諸城邑村落郡縣，不令一人墮於惡道。長者！猶如城邑有善明醫，令一眾生病毒而死多眾訶責。如是長者！若是菩薩隨所住處不教眾生令墮惡道，而是菩薩則為諸佛之所訶責。

Elder! If bodhisattvas dwell in such cities and villages without teaching sentient beings and allow them to fall into evil paths, such bodhisattvas are criticized by all Buddhas. Elder! Therefore bodhisattvas should thus develop great adornments [thinking]: 'I should now cultivate this practice, dwelling in cities, villages, districts, and counties, not allowing a single person to fall into the evil paths.' Elder! Just as when there is a skilled and wise physician in a city who allows a single sentient being to die from illness and poison, many people criticize [that physician]. Likewise, Elder! If such bodhisattvas, wherever they dwell, do not teach sentient beings and allow them to fall into evil paths, then such bodhisattvas are criticized by all Buddhas."

「復次長者！在家菩薩善修學行。所謂家者名殺善根、名不捨過害助善業，是故名家。云何名在？一切結使在中住故，故名為在。又復住於不善覺故、住不調伏、住無慚愧愚小凡夫、住不善行諸惡過咎，是故名家。又復在家，一切苦惱悉在中現害先善根，故名在家。

"Furthermore, Elder! ‘Stay at home’ bodhisattvas skillfully cultivate learning and practice. What is called 'home' means killing good roots, means not abandoning faults that harm and assist wholesome karma—therefore it is called 'home.' Why is it called 'dwelling'? Because all mental afflictions dwell within it, therefore it is called 'dwelling.' Moreover, dwelling in unwholesome awareness, dwelling in the untamed, dwelling with shameless and ignorant ordinary beings, dwelling in unwholesome conduct and various evil faults—therefore it is called 'home.' Moreover, being at home, all sufferings and afflictions manifest within it, harming previous good roots—therefore it is called 'being at home.'

又復家者，在是中住無惡不造，在是中住則於父母沙門婆羅門不好敬順，是名為家。

Moreover, 'home' means dwelling within it, no evil is left undone; dwelling within it, one does not properly respect and obey parents, śramaṇas, and brāhmaṇas—this is called 'home.'

又復家者，長愛枝條憂悲苦惱悉在中生，招集殺縛、呵打瞋罵、惡言出生，是故名家。

Moreover, 'home' means growing branches of attachment where worry, grief, suffering, and affliction all arise within, gathering killing and bondage, scolding, beating, angry abuse, and harsh words are born—therefore it is called 'home.'

未作善根掉動不造，已作善根悉令散滅，智者所呵，謂諸佛聲聞若住是中墮於惡道，若住是中墮貪瞋癡，是故名家。

Good roots not yet created become agitated and are not created; good roots already created are all caused to scatter and perish. The wise criticize it, saying that Buddhas and śrāvakas, if they dwell in it, fall into evil paths; if they dwell in it, they fall into greed, hatred, and delusion—therefore it is called 'home.'

若住是中，妨廢戒聚、定聚、慧聚、解脫聚、解脫知見聚，是故名家。

If dwelling in it, it obstructs the aggregate of precepts, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and vision of liberation—therefore it is called 'home.'

若住是中，父母妻息、姊妹親友、眷屬知識貪愛所攝，常思念財貪欲無滿，如海吞流終不滿足。

If dwelling in it, parents, wives, children, sisters, relatives, family members, and acquaintances are governed by greedy attachment. One constantly thinks of wealth with greed and desire never satisfied, like the ocean swallowing streams yet never being full.

若在家住，如火焚薪，思處無定如風不住。在家消身猶如服毒，一切眾苦皆悉來歸，是故應捨如離怨家。

If dwelling at home, it is like fire consuming firewood; the mind's dwelling place is unstable like wind that does not stay still. Home life consumes the body like taking poison; all kinds of suffering come to gather there—therefore one should abandon it like leaving an enemy's house.

若住在家聖法作障，多起諍緣常相違逆。住在家中，善惡緣雜多諸事務。在家無常不得久住，是不停法。在家極苦，求守護故多諸憂慮謂怨親所。在家無我，到計我所。在家誑惑，無有實事現似如實。在家離別，多人傳處。在家如幻，多容集聚無實眾生。在家如夢，興衰代故。在家如露，速破落故。家如蜜滴，須臾味故。家如刺網，貪著色聲香味觸故。家如針口虫，不善覺食故。家如毒蛇，互相侵故。家多希望，心躑躅故。在家多怖，王賊水火所劫奪故。家多論議，多過患故。如是長者！在家菩薩名善知家。

If dwelling at home, it obstructs the noble Dharma, frequently giving rise to causes of dispute and constant mutual opposition. Dwelling at home, good and evil conditions are mixed with many affairs and tasks. Home life is impermanent and cannot be dwelt in long—it is a non-abiding dharma. Home life is extremely painful; seeking protection brings many worries and anxieties regarding enemies and relatives. Home life has no self, yet one arrives at calculations of 'mine.' Home life is deceptive and delusory, without real substance yet appearing as if real. Home life involves separation, being a place frequented by many people. Home life is like an illusion, accommodating gatherings of unreal sentient beings. Home life is like a dream, due to alternating prosperity and decline. Home life is like dew, quickly destroyed and fallen. Home is like a drop of honey, tasted only momentarily. Home is like a thorn net, due to attachment to forms, sounds, smells, tastes, and tangible objects. Home is like a needle-mouthed insect, feeding on unwholesome awareness. Home is like a poisonous snake, mutually harming each other. Home has many hopes, causing the mind to hesitate and wander. Home life has much fear, being robbed and seized by kings, thieves, water, and fire. Home has much discussion and many faults and troubles. Thus, Elder! ‘Stay at home’ bodhisattvas are called those who well understand home."

「復次長者！在家菩薩住在家中，善調伏施，分別、柔軟，應作是觀：若施彼已則是我有，餘家中者非是我有；已施者堅，餘者不堅；已施後樂，餘者現樂；已施不護，餘者守護；若已施者非愛所縛，餘者增愛；若已施者非我所心，餘者我有；已施無怖，餘者怖畏；若已施者是道基柱，餘是魔柱；已施無盡，餘者有盡；已施者樂，餘守護苦；已施離結，餘者增結；已施大封，餘者非封；若已施者是丈夫業，其餘在者非丈夫業；若已施者諸佛所讚，其餘在者凡夫所讚。如是長者！在家菩薩應堅住施。

"Furthermore, Elder! ‘Stay at home’ bodhisattvas dwelling at home should skillfully tame giving, with discrimination and gentleness, and should contemplate thus, 'What has been given away is truly mine; what remains at home is not truly mine. What has been given is firm; what remains is not firm. What has been given brings future happiness; what remains brings present happiness. What has been given needs no protection; what remains requires guarding. What has been given is not bound by attachment; what remains increases attachment. What has been given is free from the mind of "mine"; what remains has the thought of "I possess." What has been given is without fear; what remains has fear and dread. What has been given is a pillar of the Path; what remains is a pillar of Māra. What has been given is inexhaustible; what remains is exhaustible. What has been given brings joy; guarding what remains brings suffering. What has been given is free from bondage; what remains increases bondage. What has been given is great wealth; what remains is not wealth. What has been given is the work of a great man; what remains is not the work of a great man. What has been given is praised by all Buddhas; what remains is praised by ordinary beings.' Thus, Elder! ‘Stay at home’ bodhisattvas should firmly abide in giving."

「復次長者！在家菩薩若見乞者應起三想。何等為三？善知識想，他世富想，菩提基想。復有三想：順如來教想，欲果報想，降伏魔想。復有三想：於求者所起親眷屬想，於四攝法起攝取想，於無邊生起出離想；應當如是生是三想。

"Furthermore, Elder! When ‘stay at home’ bodhisattvas see beggars, they should generate three thoughts. What are the three? The thought of good spiritual friends, the thought of wealth in future lives, and the thought of the foundation of bodhi. There are another three thoughts: the thought of following the Tathāgata's teachings, the thought of desiring karmic results, and the thought of subduing Māra. There are another three thoughts: toward those who seek, generate thoughts of close relatives; toward the four methods of attraction, generate thoughts of gathering; toward limitless births, generate thoughts of liberation—one should thus generate these three thoughts.

復有三想。何等為三？除貪欲想，除瞋恚想，除愚癡想。生是三想。何以故？長者！是人貪欲、瞋恚、愚癡俱得微薄。長者！云何三事俱得微薄？若施財時心無貪著，是名貪薄。於乞者所生於慈心，是名瞋薄。若布施已迴向無上正真之道，是名癡薄。長者！是名施者貪瞋癡薄。

There are another three thoughts. What are the three? Thoughts that eliminate greed, thoughts that eliminate hatred, and thoughts that eliminate delusion. Generate these three thoughts. Why is this, Elder? Such a person's greed, hatred, and delusion all become diminished. Elder! How do these three things all become diminished? When giving wealth, if the mind has no greedy attachment, this is called diminished greed. Toward beggars, generating loving-kindness, this is called diminished hatred. After giving, dedicating the merit toward the unsurpassed correct and true path, this is called diminished delusion. Elder! This is called the giver having diminished greed, hatred, and delusion."

「復次長者！在家菩薩見乞者已，修趣滿足六波羅蜜想。何等為六？若是菩薩隨所有物無不施心，是名修趣滿檀波羅蜜。依菩提心施，是名修趣滿尸波羅蜜。於求者所不生瞋訶，是名修趣滿忍波羅蜜。若布施時不生自己乏少之想，是名修趣滿進波羅蜜。若布施已心不憂悔倍生歡喜，是名修趣滿禪波羅蜜。若布施已，不得諸法不望果報，是明慧者不住諸法，隨無所住向無上道，是名修趣滿般若波羅蜜。是名菩薩見乞求者修趣滿於六波羅蜜。

"Furthermore, Elder! When ‘stay at home’ bodhisattvas have seen beggars, they cultivate thoughts of progressing toward fulfillment of the six pāramitās. What are the six? If such bodhisattvas, regarding whatever possessions they have, maintain a mind that does not refuse to give anything, this is called cultivating progress toward fulfilling the dāna-pāramitā. Giving based on the bodhi-mind, this is called cultivating progress toward fulfilling the śīla-pāramitā. Toward those who seek, not generating anger or scolding, this is called cultivating progress toward fulfilling the kṣānti-pāramitā. When giving, not generating thoughts of one's own lack or insufficiency, this is called cultivating progress toward fulfilling the vīrya-pāramitā. After giving, the mind having no worry or regret but generating doubled joy, this is called cultivating progress toward fulfilling the dhyāna-pāramitā. After giving, not grasping at any dharmas and not expecting rewards—such wise ones do not dwell in any dharmas, following non-dwelling toward the unsurpassed path—this is called cultivating progress toward fulfilling the prajñā-pāramitā. This is called bodhisattvas, upon seeing those who beg and seek, cultivating progress toward fulfilling the six pāramitās."

「復次長者！在家菩薩於世八法應生放捨，彼人於家財賄妻子不生憂喜，假使忘失不生憂愁。應如是觀：有為如幻是妄想相，父母妻子、奴婢使人、親友眷屬悉非我有，我不為是造不善業，此非我宜；是現伴侶非他世侶，是樂伴侶非苦伴侶，我非護彼我之所護；施調人慧進不放逸，助菩提法諸善根等，此是我有隨我所至彼亦隨去。何以故？父母妻子、男女親屬、知識作使不能救我，非我歸依、非我舍宅、非我洲渚、非我蔭覆、非我我所，是陰界入非我我所，況父母妻子當是我所？父母妻子是業所為，我善惡業亦隨受報，彼亦隨業受善惡報。長者！而是菩薩去來坐起常觀是事，不為父母妻子眷屬、奴婢作使造身口意惡不善業猶如毛分。

"Furthermore, Elder! ‘Stay at home’ bodhisattvas should generate renunciation toward the eight worldly dharmas. Such persons do not generate joy or sorrow regarding household wealth, bribes, wives, and children; even if these are lost or forgotten, they do not generate grief. They should contemplate thus: 'Conditioned phenomena are like illusions—they are the characteristics of false imagination. Parents, wives, children, servants, workers, relatives, and family members are all not truly mine. I will not create unwholesome karma for their sake—this is not appropriate for me. They are companions of the present life, not companions of future lives; they are companions in happiness, not companions in suffering. I do not protect them as what I should protect. Giving, moral conduct, wisdom, vigor, non-negligence, and the various good roots that assist the bodhi-dharmas—these are truly mine, and wherever I go, they will follow me.' Why is this so? Parents, wives, children, male and female relatives, acquaintances, and servants cannot save me. They are not my refuge, not my dwelling, not my island, not my shelter, not mine or what belongs to me. The skandhas, dhātus, and āyatanas are not me or mine—how much less should parents, wives, and children be mine? Parents, wives, and children are created by karma. My good and evil karma will also follow me in receiving their results, and they too will receive good and evil results according to their karma. Elder! Such bodhisattvas, in their coming and going, sitting and rising, constantly contemplate these matters, and for the sake of parents, wives, children, family members, servants, and workers, they do not create even a hair's worth of evil and unwholesome karma of body, speech, or mind."

「是故長者！在家菩薩於已妻所應起三想。何等三？無常想，變易想，壞敗想。長者！是名在家菩薩於己妻所生於三想。在家菩薩於己妻所復生三想。何等三？是娛樂伴非他世伴，是飲食伴非業報伴，是樂時伴非苦時伴。長者！是名在家菩薩於己妻所生於三想。復生三想。何等三？不好想，臭穢想，可惡想。是名三。復生三想。何等三？怨家想，魁膾想，詐親想。是名三。復生三想。何等三？羅剎想，毘舍遮想，鬼魅想。是名三。復生三想。何等三？非我所想，非攝受想，乞求想。是名三。復生三想。何等三？持身惡行想，持口惡行想，持意惡行想。是名三。復生三想。何等三？欲覺想，瞋覺想，害覺想。是名三。復生三想。何等三？黑闇想，污戒想，繫縛想。是名三。復生三想。何等三？障戒想，障定想，障慧想。是名三。復生三想。何等三？諂曲想，羂網想，猫伺想。是名三。復生三想。何等三？災患想，熱惱想，病亂想。是名三。復生三想。何等三？妖媚想，作衰想，霜雹想。是名三。復生三想。何等三？病想，老想，死想。是名三。復生三想：魔想，魔女想，可畏想。是名三。復生三想：憂想，哭想，苦惱想。復生三想：大雌狼想，摩竭魚想，大雌猫想。復生三想：黑蛇想，尸守魚想，奪精氣想。復生三想：無救想，無歸想，無護想。復生三想：母想，姊想，妹想。復生三想：賊想，殺想，獄卒想。復生三想：瀑水想，波浪想，洄澓想。復生三想：淤泥想，溺泥想，混濁想。復生三想：盲想，杻想，械想。復生三想：火坑想，刀坑想，草炬想。復生三想：無利想，刺想，毒想。復生三想：繫獄想，讁罰想，刀劍想。復生三想：鬪諍想，言訟想，閉繫想。復生三想：怨憎會想，愛別離想，病想。略說乃至一切鬪諍想，一切滓濁想，一切不善根想。長者！在家菩薩於己妻所，應生如是相貌觀念。

"Therefore, Elder! ‘Stay at home’ bodhisattvas should generate three thoughts toward their own wives. What are the three? Thoughts of impermanence, thoughts of change, and thoughts of decay and destruction. Elder! This is called ‘stay at home’ bodhisattvas generating three thoughts toward their own wives. ‘Stay at home’ bodhisattvas should generate another three thoughts toward their own wives. What are the three? She is a companion for entertainment, not a companion for future lives; she is a companion for food and drink, not a companion for karmic retribution; she is a companion for times of happiness, not a companion for times of suffering. Elder! This is called ‘stay at home’ bodhisattvas generating three thoughts toward their own wives.

Generate another three thoughts. What are the three? Thoughts of ugliness, thoughts of foulness and filth, thoughts of repulsiveness. These are the three. Generate another three thoughts. What are the three? Thoughts of an enemy, thoughts of a butcher, thoughts of false intimacy. These are the three. Generate another three thoughts. What are the three? Thoughts of a rākṣasa, thoughts of a piśāca, thoughts of a demon. These are the three. Generate another three thoughts. What are the three? Thoughts of not-mine, thoughts of non-possession, thoughts of begging. These are the three. Generate another three thoughts. What are the three? Thoughts of carrying bodily misconduct, thoughts of carrying verbal misconduct, thoughts of carrying mental misconduct. These are the three. Generate another three thoughts. What are the three? Thoughts of desire, thoughts of anger, thoughts of harm. These are the three. Generate another three thoughts. What are the three? Thoughts of darkness, thoughts of defiling precepts, thoughts of bondage. These are the three. Generate another three thoughts. What are the three? Thoughts of obstructing precepts, thoughts of obstructing concentration, thoughts of obstructing wisdom. These are the three. Generate another three thoughts. What are the three? Thoughts of deception and crookedness, thoughts of snares and nets, thoughts of a cat lying in wait. These are the three. Generate another three thoughts. What are the three? Thoughts of disaster and calamity, thoughts of burning affliction, thoughts of sickness and confusion. These are the three. Generate another three thoughts. What are the three? Thoughts of bewitching seduction, thoughts of causing decline, thoughts of frost and hail. These are the three. Generate another three thoughts. What are the three? Thoughts of sickness, thoughts of old age, thoughts of death. These are the three. Generate another three thoughts: thoughts of Māra, thoughts of Māra's daughters, thoughts of fearfulness. These are the three. Generate another three thoughts: thoughts of worry, thoughts of weeping, thoughts of suffering and affliction. Generate another three thoughts: thoughts of a great female wolf, thoughts of a crocodile, thoughts of a great female cat. Generate another three thoughts: thoughts of a black snake, thoughts of a corpse-guarding fish, thoughts of stealing vital energy. Generate another three thoughts: thoughts of no salvation, thoughts of no refuge, thoughts of no protection. Generate another three thoughts: thoughts of mother, thoughts of sister, thoughts of younger sister. Generate another three thoughts: thoughts of a thief, thoughts of killing, thoughts of a prison guard. Generate another three thoughts: thoughts of torrential water, thoughts of waves, thoughts of whirlpools. Generate another three thoughts: thoughts of muddy silt, thoughts of drowning mud, thoughts of turbid confusion. Generate another three thoughts: thoughts of blindness, thoughts of handcuffs, thoughts of shackles. Generate another three thoughts: thoughts of fire pits, thoughts of sword pits, thoughts of grass torches. Generate another three thoughts: thoughts of no benefit, thoughts of thorns, thoughts of poison. Generate another three thoughts: thoughts of imprisonment, thoughts of punishment and penalty, thoughts of swords and blades. Generate another three thoughts: thoughts of fighting and strife, thoughts of lawsuits and litigation, thoughts of confinement and bondage. Generate another three thoughts: thoughts of meeting with the hateful, thoughts of separation from the beloved, thoughts of illness. In brief, up to all thoughts of fighting and strife, all thoughts of defilement and turbidity, all thoughts of unwholesome roots. Elder! ‘Stay at home’ bodhisattvas should generate such contemplative thoughts toward their own wives."

「復次長者！在家菩薩於自子所不應極愛。長者！若於子所生於極愛，非他人所則為自毀。應以三法而自呵責。何等三？菩提道是平等之心，非不平等心；菩提道是正行所得，非是邪行；菩提道是無異行得，非雜行得。復應呵己心，於自子所生怨家想、惡知識想、非善知識想，違逆佛智平等之慈害我善根。彼應隨處自調於心，如愛其子一切亦然，如愛自身一切亦然。應修是觀：我異處來、子異處來。何以故？一切眾生曾為我子，我亦是彼諸眾生子。終不生念我子彼非。何以故？去至六趣而復為怨、或復為子，我其當作等親非親。我以何故於其所親倍生愛與，於非親所一切不與？我若生於愛不愛心，不於非親所一切不與。我若生於愛不愛心，不能趣法。何以故？不等之行至不等處，行平等行至於等處。我不應行是不等行，我學等心一切眾生疾至一切智。

"Furthermore, Elder! ‘Stay at home’ bodhisattvas should not have extreme love toward their own children. Elder! If one generates extreme love toward one's children but not toward other people's children, this is self-destruction. One should reproach oneself with three dharmas. What are the three? The bodhi path is an equanimous mind, not an inequitable mind; the bodhi path is attained through right conduct, not through wrong conduct; the bodhi path is attained through non-discriminating practice, not through mixed practice. One should further reproach one's own mind: 'Toward my own children I generate thoughts of enemies, thoughts of bad spiritual friends, thoughts of non-good spiritual friends, opposing the Buddha's wisdom of equanimous loving-kindness and harming my good roots.'

Such a person should everywhere tame their own mind: as one loves one's child, so too should it be with all others; as one loves oneself, so too should it be with all others. One should cultivate this contemplation: 'I came from elsewhere, my child came from elsewhere.' Why is this so? All sentient beings have once been my children, and I too have been the child of all those sentient beings. I will never generate the thought 'This is my child, that one is not.' Why is this so? Going through the six realms of rebirth, they may become enemies or may become children again. I should treat relatives and non-relatives equally. Why should I generate doubled love and giving toward those who are related to me, while giving nothing at all to those who are not related? If I generate minds of love and non-love, not giving anything at all to non-relatives, if I generate minds of love and non-love, I cannot approach the Dharma. Why is this so? Unequal conduct leads to unequal destinations; practicing equal conduct leads to equal destinations. I should not practice such unequal conduct. I will learn equanimous mind toward all sentient beings and quickly reach all-knowledge."

「長者！在家菩薩於諸財物，不生我所想、攝護想，不繫於彼、不想不愛、不生結使。

"Elder! ‘Stay at home’ bodhisattvas, regarding all wealth and possessions, do not generate thoughts of 'mine' or thoughts of possession and protection. They are not bound to them, do not think about them, do not love them, and do not generate mental afflictions.

「復次長者！在家菩薩若有乞者來至其所有所求索，隨所施財應至心念：『我所施財及不施財，俱當散滅不滿所願，必當歸死。我不捨財，財當捨我。我今當捨令作堅財，然後乃死。捨此財已，死時無恨歡喜無悔。』若不能施，應以四事白於乞者：『今我力劣善根未熟，於大乘中我是初行，其心未堪自在行施，我是著相住我我所。善大丈夫！今向汝悔勿生嫌恨，我當如是勤行精進，滿足一切眾生所願。』長者！在家菩薩應當如是白於乞者。

“Furthermore, Elder! When ‘stay at home’ bodhisattvas have beggars come to them with requests, according to whatever wealth they give, they should sincerely contemplate, [thinking], 'Both the wealth I give and the wealth I do not give will all scatter and perish, not fulfilling desires, and will inevitably end in death. If I do not abandon wealth, wealth will abandon me. I should now abandon it to make it into firm wealth, and then die. Having abandoned this wealth, at the time of death there will be no regret, but joy without remorse.' If they cannot give, they should speak four things to the beggar: 'Now my strength is weak and my good roots are not yet mature. In the Great Vehicle I am a beginner, my mind is not yet capable of giving freely, and I am attached to characteristics and dwell in "I" and "mine." Good great man! I now repent before you—please do not generate resentment or hatred. I shall thus diligently practice with vigor to fulfill the wishes of all sentient beings.' Elder! ‘Stay at home’ bodhisattvas should thus speak to beggars."

「復次長者！在家菩薩聞過去佛語，若不值佛及與聖僧，彼應敬禮十方諸佛，諸佛本行乃至成佛悉生隨喜。如是晝夜各三時，淨身口意業、淨於慈善，具足慚愧清淨之服，所集善根以菩提心而生隨喜，柔軟善作恭敬斷慢。修行三分誦三分法，專心悔過諸不善業更不造新，一切福業悉生隨喜，集滿相好。勸請諸佛轉於法輪，於說悉受持一切法。願佛久壽增長善根，令我國土亦復如是。

"Furthermore, Elder! ‘Stay at home’ bodhisattvas, having heard the words of past Buddhas, if they do not encounter Buddhas or noble saṅgha, should pay homage to the Buddhas of the ten directions, generating rejoicing in all the Buddhas' original practices up to their attainment of Buddhahood. Thus, three times during the day and three times during the night, purifying bodily, verbal, and mental actions, purifying loving-kindness and goodness, fully equipped with shame and pure garments, they generate rejoicing in the good roots they have accumulated with the bodhi-mind, being gentle, skillful, respectful, and cutting off pride.

They practice recitation for one-third [of the time] and recite dharma for one-third [of the time], single-mindedly repenting all unwholesome karmas and not creating new ones, generating rejoicing in all meritorious karma, accumulating and fulfilling the [thirty-two] marks and [eighty] excellent characteristics. They request all Buddhas to turn the Dharma wheel, and regarding all teachings, they completely receive and uphold all dharmas. They wish for the Buddhas' long life and the increase of good roots, praying that their own lands may also be likewise."

「復次長者！在家菩薩受持八戒修沙門行，應當親近淨戒德行沙門婆羅門，依止給使不見其過；若見沙門越於戒行不應不敬。又佛如來是應供、正遍覺，戒行所勳，定、慧、解脫、解脫知見所勳。袈裟無有滓濁，一切結染皆悉捨離。仙聖之幢倍生恭敬，於彼比丘生大悲心，彼不應為如此惡行。諸佛世尊名寂、調伏、一切悉知，聖幢相服不寂不調、不伏不知，作此非法。如世尊說，不輕未學，非是彼過是結使咎，以結使故現造是惡。此佛法中有於出法，是人能出則有是處。若解是結，修行正觀得至初果，定趣無上正真之道。何以故？智能害結。世尊又說，人則不應妄輕量人，則為自傷。如來所知非我所知，是故不應瞋嫌害彼。

"Furthermore, Elder! ‘Stay at home’ bodhisattvas who uphold the eight precepts and cultivate śramaṇa practices should draw close to śramaṇas and brāhmaṇas of pure precepts and virtuous conduct, relying upon and serving them without seeing their faults. If they see śramaṇas transgressing their precepts, they should not be disrespectful. Moreover, the Buddha Tathāgata is the Worthy of Offerings, the Perfectly Enlightened One, perfumed by precepts and conduct, perfumed by concentration, wisdom, liberation, and the knowledge and vision of liberation. The kaṣāya robes are without defilement or turbidity, having completely abandoned all bondage and defilements.

Toward the banner of the sage-saints, one should generate doubled respect. Toward those bhikṣus, one should generate great compassion, [thinking], 'They should not engage in such evil conduct.' All Buddha World-Honored Ones are called 'Pacified,' 'Tamed,' and 'All-Knowing,' yet those wearing the robes of the noble banner are not pacified, not tamed, not subdued, not knowing, and commit these unlawful acts. As the World-Honored One said: 'Do not look down upon those still learning'—this is not their fault but the fault of mental afflictions. Due to mental afflictions, they now create such evil. In this Buddha-dharma there is a method of liberation—if such persons can liberate themselves, this is possible. If they can resolve these mental afflictions and cultivate right contemplation, they can reach the first fruit and definitely proceed toward the unsurpassed correct and true path. Why is this so? Wisdom can destroy mental afflictions.

The World-Honored One also said, 'People should not casually judge others, for this would harm themselves. What the Tathāgata knows is not what I know'—therefore one should not generate anger, dislike, or harm toward them."

「復次長者！在家菩薩若入僧坊，在門而住，五體敬禮然後乃入。當如是觀：此處即是空行之處、無相行處、無作行處、慈悲喜捨四梵行處。是正行正住所安之處，我當何時捨於家垢？我當何時住如是行？應生如是欲出家心。無有在家修集無上正覺之道，皆悉出家趣空閑林修集得成無上正道。

"Furthermore, Elder! When ‘stay at home’ bodhisattvas enter a monastery, they should stand at the gate, prostrate with the five parts of their body in reverence, and then enter. They should contemplate thus: 'This place is the place of emptiness practice, the place of characteristicless practice, the place of wishless practice, the place of the four divine abodes of loving-kindness, compassion, empathetic joy, and equanimity. This is the place where right practice and right dwelling are established. When will I abandon the defilements of home life? When will I dwell in such practices?' They should generate such a mind of wishing to renounce home life. There is no one who cultivates and accumulates the path of supreme perfect enlightenment while remaining at home—all renounce home life and go to quiet forests to cultivate and accomplish the supreme correct path.

在家多塵污，出家妙好。在家具縛，出家無礙。在家多垢，出家捨離。在家惡攝，出家善攝。在家沒於愛欲淤泥，出家遠離愛欲淤泥。在家凡俱，出家智俱。在家邪命，出家淨命。在家多垢，出家無垢。在家衰減，出家無減。在家處憂，出家歡喜。在家則是眾惡梯隥，出家離隥。在家繫縛，出家解脫。在家畏懼，出家無畏。在家謫罰，出家無罰。在家多患，出家無患。在家煩熱，出家無熱。在家多求苦，出家無求樂。在家掉動，出家無動。在家貧苦，出家無苦。在家怯弱，出家無怯。在家下賤，出家尊貴。在家熾然，出家寂靜。在家利他，出家自利。在家之人無潤精氣，出家之人有大滋潤。在家結樂，出家滅樂。在家增刺，出家無刺。在家成小法，出家成大法。在家不調，出家調伏。在家離戒，出家護戒。

Home life has much dust and defilement; renunciation is wonderfully excellent. Home life has complete bondage; renunciation is without obstruction. Home life has much defilement; renunciation abandons and leaves it behind. Home life involves evil gathering; renunciation involves wholesome gathering. Home life is submerged in the mud of love and desire; renunciation is far removed from the mud of love and desire. Home life associates with the ordinary; renunciation associates with the wise. Home life involves wrong livelihood; renunciation involves pure livelihood. Home life has much defilement; renunciation is without defilement. Home life involves decline; renunciation has no decline. Home life dwells in worry; renunciation brings joy. Home life is a ladder to all evils; renunciation leaves the ladder behind. Home life is bondage; renunciation is liberation. Home life has fear; renunciation is without fear. Home life brings punishment; renunciation has no punishment. Home life has many afflictions; renunciation has no afflictions. Home life brings burning heat; renunciation has no heat. Home life involves much seeking and suffering; renunciation has no seeking but happiness. Home life is agitated; renunciation is without agitation. Home life is impoverished and painful; renunciation has no suffering. Home life is cowardly and weak; renunciation has no cowardice. Home life is lowly and base; renunciation is honorable and noble. Home life is blazing; renunciation is peaceful and quiet. Home life benefits others; renunciation benefits oneself. People of home life have no nourishing vital energy; people of renunciation have great nourishment. Home life binds to pleasure; renunciation extinguishes pleasure. Home life increases thorns; renunciation has no thorns. Home life accomplishes small dharmas; renunciation accomplishes great dharmas. Home life is untamed; renunciation is tamed. Home life abandons precepts; renunciation protects precepts.

在家增長淚乳血海，出家乾竭淚乳血海。在家之人諸佛聲聞緣覺所呵，出家之人諸佛聲聞緣覺所讚。在家無足，出家知足。在家魔喜，出家魔憂。在家不降伏，出家降伏。在家奴僕，出家為主。在家生死際，出家涅槃際。在家墮落，出家拔墮。在家闇冥，出家明炤。在家之人根不自在，出家之人諸根自在。在家狂逸，出家不逸。在家不相應，出家相應。在家下觀，出家上觀。在家多營，出家少營。在家少力，出家大力。在家諂曲，出家正直。在家多憂，出家無憂。在家箭俱，出家除箭。在家病患，出家無病。在家老法，出家壯法。在家放逸命，出家修慧命。在家誑詐，出家無詐。在家多作，出家無作。在家毒器，出家甘露器。在家災患，出家無災害。在家不捨，出家放捨。在家之人取於毒果，出家之人取無毒果。在家之人不愛相應，出家不與不愛相應。在家癡重，出家智輕。在家失方便，出家淨方便。在家失正意，出家淨正意。在家失至意，出家淨至意。

Home life increases the ocean of tears, milk, and blood; renunciation dries up the ocean of tears, milk, and blood. People of home life are criticized by Buddhas, śrāvakas, and pratyekabuddhas; people of renunciation are praised by Buddhas, śrāvakas, and pratyekabuddhas. Home life is without contentment; renunciation knows contentment. Home life brings joy to Māra; renunciation brings sorrow to Māra. Home life does not subdue; renunciation subdues. Home life makes one a servant; renunciation makes one a master. Home life is the edge of birth and death; renunciation is the edge of nirvana. Home life causes falling; renunciation pulls one out of falling. Home life is darkness; renunciation is bright illumination. People of home life have sense faculties that are not free; people of renunciation have sense faculties that are free. Home life is wild and indulgent; renunciation is not indulgent. Home life is not in accord; renunciation is in accord. Home life looks downward; renunciation looks upward. Home life has many pursuits; renunciation has few pursuits. Home life has little strength; renunciation has great strength. Home life is deceitful and crooked; renunciation is honest and straight. Home life has much worry; renunciation has no worry. Home life is accompanied by arrows; renunciation removes arrows. Home life is diseased; renunciation has no disease. Home life follows the dharma of old age; renunciation follows the dharma of vigor. Home life is a negligent life; renunciation cultivates the life of wisdom. Home life is deceptive and fraudulent; renunciation has no deception. Home life involves much activity; renunciation is without activity. Home life is a vessel of poison; renunciation is a vessel of ambrosia. Home life brings disasters; renunciation has no disasters. Home life does not renounce; renunciation lets go completely. People of home life take poisonous fruit; people of renunciation take non-poisonous fruit. People of home life correspond with the unloved; renunciation does not correspond with the unloved. Home life is heavily deluded; renunciation is lightly wise. Home life loses skillful means; renunciation has pure skillful means. Home life loses right intention; renunciation has pure right intention. Home life loses supreme intention; renunciation has pure supreme intention."

在家之人不能作救，出家作救。在家造窮劣，出家不造窮。在家非舍，出家作舍。在家非歸，出家作歸。在家多怒，出家多慈。在家負擔，出家捨擔。在家不盡一切諍訟，出家盡諍。在家有過，出家無過。在家怱務，出家閑務。在家熱惱，出家離熱。在家多讎，出家無讎。在家貯聚，出家無聚。在家財堅，出家德堅。在家憂俱，出家寂憂。在家損耗，出家增益。在家易得，出家之人億劫難得。在家易作，出家難作。在家順流，出家逆流。在家處流，出家船栰。在家結河，出家越度。在家此岸，出家彼岸。在家纏縛，出家離纏。在家嫌恨，出家寂恨。在家王法，出家佛法。在家愛染污，出家離染。在家生苦，出家生樂。在家淺近，出家深遠。在家易伴，出家難伴。在家妻伴，出家心伴。在家怱務，出家離務。在家逼他苦，出家樂他。在家財施，出家法施。在家持魔幢，出家持佛幢。在家巢窟，出家離巢。在家非道，出家離非道。在家稠林，出家離林。

"Home life cannot provide salvation; renunciants provide salvation. Home life creates poverty and inferiority; renunciation does not create poverty. Home life is not a shelter; renunciation creates shelter. Home life is not a refuge; renunciation creates refuge. Home life has much anger; renunciation has much loving-kindness. Home life bears burdens; renunciation abandons burdens. Home life does not end all disputes and litigation; renunciation ends disputes. Home life has faults; renunciation has no faults. Home life is rushed with affairs; renunciation has leisurely affairs. Home life brings burning affliction; renunciation leaves heat behind. Home life has many enemies; renunciation has no enemies. Home life accumulates and hoards; renunciation has no accumulation. Home life makes wealth firm; renunciation makes virtue firm. Home life is accompanied by worry; renunciation pacifies worry. Home life brings loss and depletion; renunciation brings increase and benefit. Home life is easily attained; renunciant people are difficult to encounter even in billions of kalpas. Home life is easy to do; renunciation is difficult to do. Home life follows the current; renunciation goes against the current. Home life dwells in the stream; renunciation is the boat and raft. Home life is bound by the river; renunciation crosses over. Home life is this shore; renunciation is the other shore. Home life is entangled and bound; renunciation leaves entanglement behind. Home life has resentment and hatred; renunciation pacifies hatred. Home life follows royal law; renunciation follows Buddha-dharma. Home life is polluted by love and defilement; renunciation leaves defilement behind. Home life generates suffering; renunciation generates happiness. Home life is shallow and near; renunciation is deep and far. Home life has easy companionship; renunciation has difficult companionship. Home life has wife companions; renunciation has mind companions. Home life is rushed with affairs; renunciation leaves affairs behind. Home life oppresses others with suffering; renunciation brings joy to others. Home life gives material gifts; renunciation gives dharma gifts. Home life holds Māra's banner; renunciation holds the Buddha's banner. Home life is a nest and den; renunciation leaves the nest behind. Home life is not the path; renunciation leaves non-path behind. Home life is a dense forest; renunciation leaves the forest behind.

如是長者！在家菩薩漸次思念，我恒河沙等設於大祀，為諸眾生一日悉施，善調法中生出家心，是則堅實施已畢足。我今應當堅修戒聞。彼入僧坊禮如來塔生於三想，我亦當得如是供養，我亦當得慜一切眾生留於舍利。我如是學、如是行、如是精進，疾得阿耨多羅三藐三菩提。設作一切佛諸事已，如佛如來入於涅槃。是入僧坊觀於一切諸比丘德，誰是多聞？誰是說法？誰是持律？誰持阿含？何等比丘持菩薩藏？誰阿練兒？何等比丘少欲乞食、著糞掃衣獨處離欲？誰是修行？誰是坐禪？誰是營事？誰是寺主？悉觀彼行，隨誰人欲不生譏呵。若在寺廟及往聚落，有所言說善護口業。若有比丘乏於衣鉢病藥所須，隨應給與不令起瞋。何以故？諸天及人有妬嫉結，應倍護彼。凡夫人心非阿羅漢，凡夫起過非阿羅漢。彼近多聞為修聞故，親說法者修行決定，近持律者調伏結使不墮犯中，親近持於菩薩藏人於學修行六波羅蜜及修方便，近阿練兒修學獨處，親近修行修學端坐。若有比丘未定位者，須衣施衣、須鉢施鉢，勸彼比丘發無上心。何以故？此非勝處財法攝彼。

Thus, Elder! ‘Stay at home’bodhisattvas gradually contemplate: 'Even if I were to perform great sacrifices equal to the Ganges sands, giving everything to all sentient beings in a single day, generating the mind of renunciation within the well-regulated dharma would be firm and real giving that is completely sufficient. I should now firmly cultivate precepts and learning.' When they enter the monastery and pay homage to the Tathāgata's stupa, they generate three thoughts: 'I too shall attain such offerings, I too shall attain compassion for all sentient beings and leave behind relics. Through such learning, such practice, such vigor, I shall quickly attain anuttarā-samyak-saṃbodhi. Having performed all the Buddha's activities, like the Buddha Tathāgata, I shall enter nirvana.'

Upon entering the monastery, they observe all the virtues of the bhikṣus: Who is learned? Who expounds the dharma? Who upholds the vinaya? Who maintains the āgamas? Which bhikṣus uphold the bodhisattva-piṭaka? Who are the forest dwellers? Which bhikṣus have few desires, beg for food, wear rag robes, dwell alone and apart from desires? Who are the practitioners? Who sit in meditation? Who manage affairs? Who are the monastery heads? They observe all their conduct, following whatever anyone desires without generating criticism or blame.

Whether in temples or going to villages, in whatever they say, they well guard their speech karma. If there are bhikṣus lacking robes, bowls, or medicines for illness, they provide according to need without causing anger. Why is this so? Devas and humans have jealous mental afflictions, so one should doubly protect them. The minds of ordinary people are not those of arhats; ordinary people create faults, not arhats.

They draw near to the learned to cultivate learning, approach dharma teachers for determined practice, stay close to vinaya holders to tame mental afflictions and not fall into transgressions, associate with those who uphold the bodhisattva-piṭaka to learn and practice the six pāramitās and cultivate skillful means, stay near forest dwellers to learn solitary dwelling, and approach practitioners to learn proper sitting meditation. If there are bhikṣus whose position is not yet determined, they give robes to those needing robes and bowls to those needing bowls, encouraging those bhikṣus to generate the supreme mind. Why is this so? This is not a superior place where wealth and dharma gather them.

如是長者！在家菩薩如是善知沙門之行。若有沙門鬪訟諍競而和合之，捨於身命守護正法。長者！在家菩薩見病比丘，捨自肉血令彼病愈。長者！在家菩薩未開施心，不先請他、施已心悔，一切善本以菩提心而為上首。長者、在家菩薩住在家地，如佛教行不忘不失助菩提法，現法無染得增勝法。」

Thus, Elder! ‘Stay at home’ bodhisattvas thus well understand śramaṇa conduct. If there are śramaṇas engaged in fighting, disputes, and competition, they bring about harmony, abandoning body and life to protect the true dharma. Elder! When ‘stay at home’ bodhisattvas see sick bhikṣus, they give their own flesh and blood to make them recover. Elder! ‘Stay at home’ bodhisattvas, before opening their giving minds, do not first invite others or regret after giving—all good roots have the bodhi-mind as their foremost leader. Elder! ‘Stay at home’ bodhisattvas dwelling in the ‘stay at home’ state, practicing according to the Buddha's teachings without forgetting or losing the dharmas that assist bodhi, in the present dharma remain undefiled and attain superior increasing dharmas."

The Precepts, Conduct, and Merits of Renunciation

爾時郁伽長者及諸長者，一切同聲歡喜讚歎：「希有世尊！善說在家過患，而猶未知出家戒行出家功德。世尊！我等亦觀在家多過、出家德大。唯願世尊！哀愍我等願得出家。」

At that time, the elder Ugradatta and all the elders, with one voice, joyfully praised, "Rare, World-Honored One! You have well expounded the faults and afflictions of staying at home, yet we still do not know the precepts, conduct, and merits of renunciation. World-Honored One! We too observe that home life has many faults while renunciation has great virtue. We only wish that the World-Honored One would show compassion for us and allow us to renounce home life!"

說是語已，佛告長者：「出家甚難一向淨行。」

Having spoken these words, the Buddha told the elders, "Renunciation is extremely difficult—it requires complete pure conduct."

時諸長者白言：「世尊！實如聖教。唯願世尊聽我出家，當如教行。」

At that time the elders said, "World-Honored One! It is truly as you have taught. We only wish that the World-Honored One would permit us to renounce home life, and we shall act according to your teachings."

爾時世尊即聽出家。告彌勒菩薩、一切淨菩薩：「汝善丈夫！令是等出家。」時彌勒等令九千長者悉皆出家，是長者等受出家戒。是時復有千長者等，發阿耨多羅三藐三菩提心。

At that time the World-Honored One immediately permitted their renunciation. He told Maitreya Bodhisattva and Sarvaśuddha Bodhisattva, "You good puruṣas! Ordain these people."

Then Maitreya and the others caused nine thousand elders to all renounce home life, and these elders received the precepts of renunciation. At that time there were also a thousand other elders who generated the mind of anuttarā-samyak-saṃbodhi.

爾時郁伽長者白言：「世尊已說在家過患功德。善哉世尊！願說出家菩薩戒聞功德之行。云何菩薩善妙法中調伏出家，禮拜起住去來進止？」

At that time the elder Ugradatta said, "The World-Honored One has already explained the faults, afflictions, and merits of home life. Excellent, World-Honored One! Please explain the precepts, learning, merits, and practices of renunciant bodhisattvas. How should bodhisattvas be tamed in renunciation within the excellent and wonderful dharma? How should they conduct themselves in bowing, rising, dwelling, coming and going, advancing and stopping?"

佛告長者：「善思念之，當為汝說。出家菩薩應如是學、如是住行。」

The Buddha told the elder, "Think well upon this—I shall explain it to you. Renunciant bodhisattvas should learn thus and dwell and practice thus."

「唯然世尊！受教而聽。」

"Yes, World-Honored One! I receive your teaching and will listen."

佛言：「長者！出家菩薩應如是學。我以何緣捨業出家？為修慧故，勤加精進如救頭然。應作是念：我今應住於四聖種樂行頭陀。長者！云何出家菩薩修四聖種？是出家菩薩隨所有衣應生知足，歎美知足不為衣故而行妄語。若不得衣，不想不念不生憂惱；設令得衣心不生著。雖服著衣而無繫著不貪不住，知其過咎知於出離隨是知足。不自稱譽不毀他人。長者！出家之人隨所乞食隨所敷具，亦當知足而生歎美，不為敷具而起妄語，不得不念不生憂惱，得不染著無染心畜不悋不繫，知其過咎知出離行隨是知足，終不自稱毀於他人。樂斷樂離、樂於修習，於此樂斷樂離樂修不自稱譽。長者！是名出家菩薩住四聖種。

The Buddha said, "Elder! Renunciant bodhisattvas should learn thus: 'For what reason do I abandon worldly occupations and renounce home life? For the sake of cultivating wisdom, I should diligently apply vigorous effort as if saving my head from fire.' They should think thus: 'I should now dwell in the four noble practices and joyfully practice the dhūta (ascetic) practices.'

Elder! How do renunciant bodhisattvas cultivate the four noble practices? Such renunciant bodhisattvas should generate contentment regarding whatever robes they have, praising and admiring contentment, not speaking falsely for the sake of robes. If they do not obtain robes, they do not think about it, do not dwell on it, and do not generate worry or distress. Even if they do obtain robes, their minds do not become attached. Though they wear the robes, they are without bondage to them, not greedy, not dwelling [in attachment], knowing their faults and knowing the way of liberation, following such contentment. They do not praise themselves or disparage others.

Elder! Renunciants, regarding whatever food they beg for and whatever bedding they use, should also be content and generate praise and admiration [for contentment], not speaking falsely for the sake of bedding. When not obtaining [these things], they do not think about it and do not generate worry or distress. When obtaining [them], they are not defiled or attached, maintaining them with an undefiled mind, without stinginess or bondage, knowing their faults and knowing the practices of liberation, following such contentment. They never praise themselves or disparage others. They delight in cessation, delight in renunciation, and delight in cultivation. Regarding such delight in cessation, delight in renunciation, and delight in cultivation, they do not praise themselves.

Elder! This is called renunciant bodhisattvas dwelling in the four noble practices."

「復次長者！出家菩薩以十功德持著身衣。何等十？為慚恥故，為覆形故，為蚊虻故，為風暴故，不為軟觸不為好故，為於沙門表戒相故，此染色衣令諸人天阿修羅等生塔想故而受持之，解脫而染非欲染衣，寂靜所宜非結所宜，著此染衣不起諸惡修諸善業，不為好故著染服衣，知聖道已我如是作，於一念頃不持染結。長者！是名出家菩薩十事功德持著身衣。

"Furthermore, Elder! Renunciant bodhisattvas wear robes with ten meritorious qualities. What are the ten? For the sake of shame and modesty, for covering the body, for protection from mosquitoes and flies, for protection from wind and storms, not for soft touch and not for beauty, for representing the precept-marks of śramaṇas, wearing these dyed robes so that humans, devas, asuras, and others generate thoughts of stupas—they receive and uphold them thus. They dye for liberation, not dyeing robes from desire. They are suitable for tranquility, not suitable for mental afflictions. Wearing these dyed robes, they do not give rise to various evils but cultivate various wholesome karmas. They do not wear dyed robes for beauty's sake. Having known the noble path, I act thus—not maintaining dyed [mental] afflictions even for a single moment.

Elder! This is called renunciant bodhisattvas wearing robes with ten meritorious qualities."

「復次長者！出家菩薩見十事故，盡其形壽不捨乞食。何等十？我今自活不由他活。若有眾生施我食者，要令安住於三歸處然後受食。若不施食，於是眾生生大悲心。為彼眾生勤行精進，令是眾生所作辦已後食其食。又我不違佛所教勅，為殖滿足根本因故、依降伏慢積聚無見頂因緣故，不為女人丈夫男女共和合故平等乞食。於諸眾生生平等心，集一切智莊嚴具故。長者！出家菩薩見此十利！盡壽不捨於乞食法。若有至心敬信來請！爾時應去。若有請者不至心請！觀有自利！利彼因緣即便應去。

"Furthermore, Elder! Renunciant bodhisattvas, seeing ten benefits, do not abandon the practice of begging for food throughout their entire lives. What are the ten? 'I now sustain myself and do not depend on others for sustenance. If there are sentient beings who give me food, I must first ensure they are established in the Three Refuges before accepting their food. If they do not give food, I generate great compassion toward these sentient beings. For the sake of those sentient beings, I diligently practice with vigor, and after those sentient beings have completed their tasks, I then eat their food. Moreover, I do not violate the Buddha's teachings and instructions. For the sake of planting and fulfilling the fundamental causes, relying on subduing pride and accumulating the causes and conditions for the crown that has no visible top, not for the sake of women, men, males and females coming together in harmony, I beg for food equally. Toward all sentient beings I generate equanimous minds, for the sake of gathering the ornaments of all-wisdom.'

Elder! Renunciant bodhisattvas, seeing these ten benefits, do not abandon the practice of begging for food throughout their lives. If there are those who come with sincere respectful faith to invite them, then they should go. If there are those who invite but do not invite with sincere hearts, observing that there is benefit to themselves and causes and conditions that benefit others, then they should go."

Araṇyas ‘forest places’ / 阿練兒處

「復次長者！出家菩薩見十利故，終不捨於阿練兒處。何等十？自在除去故，無我持故，捨臥具愛故，寂無愛故，處無可利故，阿練兒處捨身命故，捨眾閙故，如來法中所作作故，寂定適意故，專念無留難故。長者！是名出家菩薩見十德利，盡壽不捨阿練兒處。長者！若阿練兒欲聽法故，有和上阿闍梨因緣事故，為問病故至村聚中，當作是念：今夜還去。若為讀誦在房舍住，應作是念：我今故在阿練若處，住阿練兒處與法相應，於一切物無有諍想，於一切法無障礙想集法無厭。長者！出家菩薩在阿練兒處作如是觀：我以何緣住阿練兒處？非但空處名為沙門，是中多有不調不寂、不堅不相應亦住是中，所謂麞鹿獼猴、鳥獸師子虎狼、賊旃陀羅，是等無有沙門功德。是故我應具阿練兒行沙門義利，謂繫念不亂，得陀羅尼，修大慈大悲，五通自在，滿六波羅蜜，不捨一切智心，修行方便，常以法施攝取眾生教化眾生。不捨攝法，修行六念，勤進修聞，繫念修集正相應行，不證果智，守護正法，信於業報，是名正見。斷於一切妄想分別，是正思惟。隨所解法而為演說，是名正語。除盡業滿，是名正業。斷除結習，是名正命。勤趣於定，是名正進。不忘諸法，是名正念。得一切智知，是名正定。解空不驚、無相不怖、無願不怯，心不執有，依義不依語、依智不依識、依法不依人、依了義經不依不了義經。長者！是名出家菩薩住沙門法。

"Furthermore, Elder! Renunciant bodhisattvas, seeing ten benefits, never abandon araṇya forest places. What are the ten? For the sake of freedom and removal, for the sake of having no 'I' to maintain, for the sake of abandoning attachment to bedding, for the sake of tranquility without attachment, because the place has nothing to be gained, because in forest dwelling places one abandons body and life, for the sake of abandoning crowds and noise, for the sake of doing what should be done in the Tathāgata's dharma, for the sake of tranquil concentration that brings satisfaction, and for the sake of focused mindfulness without obstacles. Elder! This is called renunciant bodhisattvas seeing ten benefits and not abandoning forest dwelling places throughout their lives.

Elder! If forest dwellers wish to listen to dharma, or have matters concerning preceptors and teachers, or go to villages and towns to inquire about illness, they should think: 'Tonight I will return.' If they stay in dwellings for reading and recitation, they should think: 'I am still in the forest dwelling place. Dwelling in forest places accords with dharma, having no thoughts of contention regarding all things, having no thoughts of obstruction regarding all dharmas, gathering dharma without weariness.'

Elder! Renunciant bodhisattvas in forest dwelling places contemplate thus: 'For what reason do I dwell in forest places? It is not merely because empty places are called śramaṇa [dwellings]. In such places there are also many untamed, unquiet, unsteady, and discordant [beings] dwelling—namely antelopes, deer, monkeys, birds, beasts, lions, tigers, wolves, bandits, and caṇḍālas—these have no śramaṇa virtues. Therefore I should fully embody forest dwelling practices and śramaṇa benefits, namely: maintaining mindfulness without confusion, attaining dhāraṇīs, cultivating great loving-kindness and great compassion, mastering the five spiritual powers, fulfilling the six pāramitās, not abandoning the mind of all-knowledge, cultivating skillful means, always gathering and teaching sentient beings through dharma-giving. Not abandoning the gathering dharmas, cultivating the six recollections, diligently advancing in cultivation and learning, maintaining mindfulness and cultivating right corresponding practices, not attaining fruition knowledge, protecting the true dharma, having faith in karmic retribution—this is called right view. Cutting off all false discriminations—this is right thinking. Expounding according to whatever dharma is understood—this is called right speech. Completely eliminating karmic fulfillment—this is called right action. Cutting off mental afflictions and habits—this is called right livelihood. Diligently proceeding toward concentration—this is called right effort. Not forgetting all dharmas—this is called right mindfulness. Attaining the knowledge of all-wisdom—this is called right concentration. Understanding emptiness without alarm, signlessness without fear, wishlessness without cowardice, the mind not grasping at existence, relying on meaning not on words, relying on wisdom not on consciousness, relying on dharma not on persons, relying on sūtras of definitive meaning not on sūtras of provisional meaning. Elder! This is called renunciant bodhisattvas dwelling in śramaṇa dharma.'"

「復次長者！出家菩薩不應親近多人眾中。我應捨彼我之善根，終不捨於一切眾生故，修於善根。長者！出家菩薩有四親近，如來所許。何等為四？長者！出家菩薩親近聽法，是佛所許。親近成熟一切眾生，是佛所許。供養如來，是佛所許。親近不捨一切智心，是佛所許。長者！是名出家菩薩四種親近如來所許。長者！親近是四，勿親近餘。

"Furthermore, Elder! Renunciant bodhisattvas should not draw near to crowds of many people. I should abandon those good roots of mine, but never abandon all sentient beings—therefore, I cultivate good roots. Elder! Renunciant bodhisattvas have four types of drawing near that are permitted by the Tathāgata. What are the four? Elder! Renunciant bodhisattvas drawing near to listen to the dharma—this is permitted by the Buddha. Drawing near to ripen all sentient beings—this is permitted by the Buddha. Making offerings to the Tathāgata—this is permitted by the Buddha. Drawing near without abandoning the mind of all-knowledge—this is permitted by the Buddha. Elder! These are called the four types of drawing near for renunciant bodhisattvas that are permitted by the Tathāgata. Elder! Draw near to these four, and do not draw near to others."

「復次長者！出家菩薩住阿練兒處，應如是念：『我以何故來在此處？我來至此為怖何事？畏誰故來？畏眾閙故、畏親近故、畏貪瞋癡故、畏狂慢故、畏惱熱故、畏慳貪故、畏於色聲香味觸故、畏於陰魔煩惱魔死魔天魔故、無常常畏、無我我畏、苦中樂畏、不淨淨畏、心意識畏、現在捶打畏、我見畏、我我所畏、惡知識畏、利養畏、非時語畏、不見言見畏、不聞言聞畏、不念言念畏、不識言識畏、沙門垢畏、欲界色界無色界畏、一切諸道生死處畏、地獄畏、畜生畏、餓鬼畏，我今怖懼如是等畏，來至於此阿練兒處，不住在家憒閙眾中，若不修行不修念處則不相應，脫是畏故來至此處。過去無量菩薩摩訶薩，一切皆住阿練兒處，解脫諸畏得於無畏，得無畏阿耨多羅三藐三菩提。未來菩薩亦復如是，住阿練兒處脫一切畏，得於無畏無上正道。現在菩薩摩訶薩亦復如是，住阿練兒處修行無畏，得於無畏阿耨多羅三藐三菩提，脫一切畏。是故我今欲得無畏脫一切畏，住阿練兒處。』

"Furthermore, Elder! Renunciant bodhisattvas dwelling in forest places should think thus: 'For what reason have I come to this place? I have come here in fear of what things? In fear of whom have I come? I came in fear of crowds and noise, in fear of close associations, in fear of greed, hatred, and delusion, in fear of arrogance and pride, in fear of burning afflictions, in fear of stinginess and greed, in fear of forms, sounds, smells, tastes, and tangible objects, in fear of the demon of the aggregates, the demon of afflictions, the demon of death, and the heavenly demon, in fear of taking the impermanent as permanent, in fear of taking what is not-self as self, in fear of taking suffering as happiness, in fear of taking the impure as pure, in fear of mind, mental faculty, and consciousness, in fear of present beatings and strikes, in fear of self-view, in fear of "I" and "mine," in fear of evil spiritual friends, in fear of profit and offerings, in fear of untimely speech, in fear of claiming to see what is not seen, in fear of claiming to hear what is not heard, in fear of claiming to remember what is not remembered, in fear of claiming to know what is not known, in fear of the defilements of śramaṇas, in fear of the desire realm, form realm, and formless realm, in fear of all the paths and places of birth and death, in fear of hell, in fear of animal rebirth, in fear of hungry ghost rebirth. I am now frightened and afraid of all such fears, and have come to this forest dwelling place, not remaining in the confused and noisy crowds of home life. If I do not practice and do not cultivate mindfulness, this would not be appropriate. To escape from these fears I have come to this place. Immeasurable bodhisattva-mahāsattvas of the past all dwelt in forest places, liberated from all fears and attained fearlessness, attaining the fearless anuttarā-samyak-saṃbodhi. Future bodhisattvas will likewise dwell in forest places, escape from all fears, and attain the fearless unsurpassed correct path. Present bodhisattva-mahāsattvas are likewise dwelling in forest places, cultivating fearlessness, attaining the fearless anuttarā-samyak-saṃbodhi, and escaping from all fears. Therefore, I now wish to attain fearlessness and escape from all fears by dwelling in forest places.'"

「復次長者！出家菩薩住阿練兒處，無怖無畏，應如是學。若有畏者，皆由著我、皆由執我，我為初首。皆由愛我，起我、見我、想我、持我，妄想於我、守護於我。若住阿練兒處不捨執我，是為失利。長者！若住阿練兒處無有我想，是住阿練兒處。無有見著，是住阿練兒處。不住我我所，是住阿練兒處。長者當知，無涅槃想，是住阿練兒處，況煩惱想。長者！謂阿練兒處者，不依著於一切諸法，不住諸法，於諸法無礙，不依色聲香味觸住，住一切法平等無垢，住善調心，棄一切畏住於無畏，住脫一切結流大河，住於聖種，住於少欲，住於知足易滿易養，住充滿智，住如聞修行；住於解脫，觀空無相無作門故；住解脫知見，斷繫縛故；住於邊際，順因緣故；住所住已辦，究竟淨故。

"Furthermore, Elder! Renunciant bodhisattvas dwelling in forest places, without terror or fear, should learn thus: If there is fear, it all comes from attachment to 'I,' all comes from grasping 'I'—'I' is the foremost cause. All comes from loving 'I,' giving rise to 'I,' seeing 'I,' thinking 'I,' maintaining 'I,' having false thoughts about 'I,' and protecting 'I.' If dwelling in forest places without abandoning the grasping of 'I,' this is losing the benefit.

Elder! If dwelling in forest places without thoughts of 'I'—this is dwelling in forest places. Having no views or attachments—this is dwelling in forest places. Not dwelling in 'I' and 'mine'—this is dwelling in forest places. Elder, you should know: having no thoughts of nirvana—this is dwelling in forest places, how much more so thoughts of afflictions.

Elder! What is called 'forest dwelling place' means not relying on or being attached to any dharmas, not dwelling in dharmas, being unobstructed regarding all dharmas, not dwelling in dependence on forms, sounds, smells, tastes, and tangible objects, dwelling in the equality and purity of all dharmas, dwelling in a well-tamed mind, abandoning all fears and dwelling in fearlessness, dwelling liberated from the great river of all bondages and currents, dwelling in the noble practices, dwelling in few desires, dwelling in contentment that is easily satisfied and easily sustained, dwelling filled with wisdom, dwelling in practice as heard; dwelling in liberation through contemplating the gates of emptiness, characteristiclessness, and wishlessness; dwelling in the knowledge and vision of liberation through cutting off bondage; dwelling at the ultimate limit through accordance with dependent origination; dwelling in what is to be dwelt in as already accomplished, due to ultimate purity.

長者！猶如空處藥木叢林不怖不畏。如是長者！出家菩薩住阿練兒處，應自生心猶如草木牆壁等想、猶如幻想，是中誰畏誰怖？是以應以無畏觀身，此身非我非我所，無眾生、無壽命、無人、無丈夫、無少年。所言畏者，空名無實，我今不應以無實生畏，如彼空處藥木叢林無主無護。應如是知一切法已，如是善住阿練兒處。何以故？斷憂諍故名阿練兒，無生無護名阿練兒。

Elder! Just as medicinal trees and groves in empty places have no terror or fear, likewise, Elder! Renunciant bodhisattvas dwelling in forest places should generate minds like thoughts of grass, trees, walls, etc., like illusory thoughts—who among these is afraid or terrified? Therefore, one should contemplate the body with fearlessness: this body is not 'I' and not 'mine,' without sentience, without life, without personhood, without manhood, without youth. What is called 'fear' is an empty name without reality. I should now not generate fear from what lacks reality, like those medicinal trees and groves in empty places that have no owner and no protector. Having thus understood all dharmas, one thus well dwells in forest places. Why is this so? Because it cuts off worry and strife (āraṇa), it is called araṇya (forest dwelling). Because it has no birth and no protection, it is called araṇya."

「復次長者！出家菩薩住阿練兒處，應如是學。漸順戒聚，次修定聚，住阿練兒處集於慧聚，住阿練兒處習解脫聚，住阿練兒處生解脫知見聚，住阿練兒處敷助菩提法，住阿練兒處集於十二頭陀功德，住阿練兒處諦方便故，住阿練兒處善知陰故，住阿練兒處等法界故，住阿練兒處削除諸入故，住阿練兒處不忘菩提心故，住阿練兒處觀空無畏故，住阿練兒處不失一切諸善根故，住阿練兒處佛所讚歎，住阿練兒處菩薩所讚，住阿練兒處諸聖所譽，住阿練兒處欲解脫者之所依故，住阿練兒處欲一切智者應住是處。

"Furthermore, Elder! Renunciant bodhisattvas dwelling in forest places should learn thus: Gradually conforming to the aggregate of precepts, then cultivating the aggregate of concentration, dwelling in forest places to gather the aggregate of wisdom, dwelling in forest places to practice the aggregate of liberation, dwelling in forest places to generate the aggregate of knowledge and vision of liberation, dwelling in forest places to spread the dharmas that assist bodhi, dwelling in forest places to gather the twelve dhūta (ascetic) merits, dwelling in forest places for the sake of truth and skillful means, dwelling in forest places to well understand the aggregates, dwelling in forest places to equal the dharma-realm, dwelling in forest places to eliminate all sense-entrances, dwelling in forest places to not forget the bodhi-mind, dwelling in forest places to contemplate emptiness without fear, dwelling in forest places to not lose all good roots, dwelling in forest places is praised by Buddhas, dwelling in forest places is praised by bodhisattvas, dwelling in forest places is honored by all sages, dwelling in forest places is what those who desire liberation depend upon, dwelling in forest places is where those who desire all-knowledge should dwell."

「復次長者！出家菩薩住阿練兒處，以少許事滿六波羅蜜。何以故？住阿練兒處不惜身命，是名出家菩薩住阿練兒處修習滿於檀波羅蜜。長者！出家菩薩住頭陀戒、身口意戒，是名出家菩薩住阿練兒處修習滿於尸波羅蜜。長者！云何出家菩薩住阿練兒修習滿於忍波羅蜜？於諸眾生無瞋恚心忍一切智。長者！是名出家菩薩住阿練兒處修習滿於忍波羅蜜。長者！云何出家菩薩住阿練兒處修習滿於進波羅蜜？而是菩薩應如是學，我不離是處要當得於無生法忍。長者！是名出家菩薩住阿練兒處修習滿於進波羅蜜。長者！云何出家菩薩住阿練兒處修習滿於禪波羅蜜？長者！出家菩薩住阿練兒處，捨於禪定教化眾生修諸善根。長者！是名出家菩薩住阿練兒處修習滿於禪波羅蜜。長者！云何出家菩薩住阿練兒處修習滿於般若波羅蜜。長者！是出家菩薩住阿練兒處，應如是學，如我此身空處亦爾，如我此身菩提亦爾，如如無妄想、如空無妄想。長者！是名出家菩薩住阿練兒處修滿般若波羅蜜。長者！出家菩薩住阿練兒處，如是修滿六波羅蜜。長者！出家菩薩成就四法，知阿練兒處。何等四？淨戒、多聞、思惟相應、如法修行，是名出家菩薩知住阿練兒處。復次長者！出家菩薩若結增上不應親彼，住阿練兒處應摧伏結。復次長者！出家菩薩住阿練兒處，應修五通，為化天龍夜叉乾闥婆故。復次長者！出家菩薩應如佛教住阿練兒處。是中我應滿於一切清淨之善，善法所勳，後至城邑聚落說法。長者！是名出家菩薩如是四法住阿練兒處。

"Furthermore, Elder! Renunciant bodhisattvas dwelling in forest places fulfill the six pāramitās through minor activities. Why is this so? Dwelling in forest places without sparing body and life—this is called renunciant bodhisattvas dwelling in forest places cultivating and fulfilling the pāramitā of giving (dāna). Elder! Renunciant bodhisattvas dwelling in dhūta precepts and precepts of body, speech, and mind—this is called renunciant bodhisattvas dwelling in forest places cultivating and fulfilling śīla-pāramitā.

Elder! How do renunciant bodhisattvas dwelling in forest places cultivate and fulfill the pāramitā of patience (kṣānti)? Having no angry minds toward all sentient beings and enduring all-knowledge. Elder! This is called renunciant bodhisattvas dwelling in forest places cultivating and fulfilling the pāramitā of patience.

Elder! How do renunciant bodhisattvas dwelling in forest places cultivate and fulfill the pāramitā of vigor (vīrya)? Such bodhisattvas should learn thus: 'Without leaving this place, I must attain the patience of non-arising dharmas.' Elder! This is called renunciant bodhisattvas dwelling in forest places cultivating and fulfilling the pāramitā of vigor.

Elder! How do renunciant bodhisattvas dwelling in forest places cultivate and fulfill the pāramitā of meditation (dhyāna)? Elder! Renunciant bodhisattvas dwelling in forest places abandon meditation and concentration to teach and transform sentient beings and cultivate various good roots. Elder! This is called renunciant bodhisattvas dwelling in forest places cultivating and fulfilling the pāramitā of meditation.

Elder! How do renunciant bodhisattvas dwelling in forest places cultivate and fulfill the pāramitā of wisdom (prajñā)? Elder! Such renunciant bodhisattvas dwelling in forest places should learn thus: 'As is this body of mine, so too is empty space; as is this body of mine, so too is bodhi. As suchness is without false thoughts, so is emptiness without false thoughts.' Elder! This is called renunciant bodhisattvas dwelling in forest places cultivating and fulfilling the pāramitā of wisdom. Elder! Renunciant bodhisattvas dwelling in forest places thus cultivate and fulfill the six pāramitās.

Elder! Renunciant bodhisattvas accomplish four dharmas to understand forest dwelling places. What are the four? Pure precepts, extensive learning, corresponding contemplation, and practicing according to dharma—this is called renunciant bodhisattvas understanding dwelling in forest places. Furthermore, Elder! If renunciant bodhisattvas have increased mental afflictions, they should not draw near to those [causes], and dwelling in forest places they should crush and subdue mental afflictions. Furthermore, Elder! Renunciant bodhisattvas dwelling in forest places should cultivate the five spiritual powers for the sake of transforming devas, nāgas, yakṣas, and gandharvas. Furthermore, Elder! Renunciant bodhisattvas should dwell in forest places according to the Buddha's teachings. Therein I should fulfill all pure goodness, being perfumed by wholesome dharmas, and afterward go to cities and villages to expound the dharma. Elder! This is called renunciant bodhisattvas thus dwelling in forest places with these four dharmas."

「復次長者！出家菩薩從阿練兒處起，受法讀誦，詣於和上阿闍梨所，上中下坐，是我福田；不應懈怠，是我自業；不嫉於彼，應為彼使。應如是觀，如來、應供、正遍覺，一切天世魔梵沙門婆羅門供養福田。佛是一切眾生之父，佛不生心求於給使。我今欲學，我亦當為一切眾生作於給使，我不求他為我給使。何以故？長者！若有比丘重於給使，失法功德。若以財攝，彼當云何？欲使我作故以財攝我，非為法故自失己信。若財攝給使，無大報利。若向和上阿闍梨所，知其心意應如所作，莫令和上阿闍梨不信於我、不敬愛我。彼捨身命為讚誦法故，稱滿其意為功德利，捨於利養讚歎於法。長者！若是菩薩於他人所受持讀誦一四句偈、施戒忍進定慧相應集菩提道，於是師所為法恭敬。如上諸師受持文字章句偈頌，於無量劫應為彼使，不生諂偽一切供養。長者當知，不報其恩況不敬法。長者！若信起善念，念佛法僧、念於無漏、念寂調伏，於無量劫給侍，使令供養和上，猶不報滿和上之恩，長者應如是知。長者當知，若聞法已有無量報得無量智，我應無量供養和上。

"Furthermore, Elder! When renunciant bodhisattvas rise from forest dwelling places to receive dharma, read, and recite, they go to their preceptors and teachers. Whether [the teachers are] superior, middle, or inferior in rank, they are my fields of merit. I should not be negligent—this is my own karma. I should not be jealous of them but should serve them. I should contemplate thus: The Tathāgata, Worthy of Offerings, Perfectly Enlightened One, is the field of merit for offerings from all devas, worlds, māras, brahmās, śramaṇas, and brāhmaṇas. The Buddha is the father of all sentient beings, yet the Buddha does not generate thoughts of seeking attendants. Now that I wish to learn, I too should serve all sentient beings. I do not seek others to serve me.

Why is this so? Elder! If there are bhikṣus who value being served, they lose dharma merits. If [someone] gathers [disciples] through wealth, what would that be like? Wishing me to serve, they gather me through wealth, not for the sake of dharma, thus losing their own trustworthiness. If gathering attendants through wealth, there are no great beneficial results. When going to preceptors and teachers, knowing their minds and intentions, I should act accordingly, not causing the preceptors and teachers to lose faith in me or not respect and love me. They abandon body and life for the sake of praising and reciting dharma, fulfilling their intentions for meritorious benefits, abandoning profit and offerings to praise the dharma.

Elder! If such bodhisattvas receive, uphold, read, and recite even a single four-line verse from others—giving, precepts, patience, vigor, concentration, and wisdom corresponding to gathering the bodhi path—toward such teachers they should be respectful for the sake of dharma. Regarding all such teachers who uphold letters, passages, and verses, they should serve them for immeasurable kalpas without generating flattery or deceit in all offerings. Elder, you should know: not repaying their kindness, how much more so not respecting the dharma.

Elder! If through faith one generates wholesome thoughts—mindfulness of Buddha, Dharma, and Saṅgha, mindfulness of the undefiled, mindfulness of tranquility and taming—serving, attending, and making offerings to preceptors for immeasurable kalpas still would not fully repay the preceptors' kindness. Elder, you should understand this. Elder, you should know: having heard the dharma brings immeasurable rewards and immeasurable wisdom, therefore I should make immeasurable offerings to my preceptor."

「復次長者！出家菩薩如出家法住。長者！云何名為如出家法住？是出家菩薩聞淨戒已，應如是學修四淨戒。何等為四？謂住聖種樂於頭陀，不親近於在家出家，不諂曲住阿練兒處。復次長者！出家菩薩聞淨戒已，復應如是學四淨戒。何等四？謂身淨戒亦不得身，謂口淨戒亦不得口，離於諸見發一切智心。長者！是名四淨戒。復次長者！出家菩薩聞淨戒已，應如是學於四淨戒。何等四？離於我想，棄於我所，遠斷常見，解因緣法。長者！是名四淨戒。復次長者！出家菩薩聞淨戒已，應如是學於四淨戒。何等四？謂陰無所有，界如法界，入如空聚，不住假名。長者！是名四淨戒。復次長者！出家菩薩聞淨戒已，應如是學於四淨戒。何等四？知我不得我，聞覺於他令心清淨，心不樂住一切法等，無有動搖。長者！是名四淨戒。復次長者！出家菩薩聞淨戒已，應如是學於四淨戒。何等四？所謂解空，不畏無相，一切眾生起於大悲，入於無我。長者！是名出家菩薩四種淨戒。

"Furthermore, Elder! Renunciant bodhisattvas should dwell according to the dharma of renunciation. Elder! What is called dwelling according to the dharma of renunciation? Such renunciant bodhisattvas, having heard about pure precepts, should learn and cultivate four pure precepts. What are the four? Dwelling in the noble practices and delighting in dhūta (ascetic practices), not drawing near to laypeople or renunciants [who are unsuitable], dwelling in forest places without deception or crookedness. [This is one set.]

Furthermore, Elder! Renunciant bodhisattvas, having heard about pure precepts, should further learn four pure precepts. What are the four? Pure precepts of body while also not grasping at body, pure precepts of speech while also not grasping at speech, abandoning all views and generating the mind of all-knowledge. Elder! These are called the four pure precepts.

Furthermore, Elder! Renunciant bodhisattvas, having heard about pure precepts, should learn these four pure precepts. What are the four? Abandoning thoughts of 'I,' discarding 'mine,' staying far from eternalist and nihilist views, and understanding dependent origination. Elder! These are called the four pure precepts.

Furthermore, Elder! Renunciant bodhisattvas, having heard about pure precepts, should learn these four pure precepts. What are the four? [Understanding that] the aggregates have no existence, the elements are like the dharma-realm, the sense-entrances are like empty gatherings, and not dwelling in conventional designations. Elder! These are called the four pure precepts.

Furthermore, Elder! Renunciant bodhisattvas, having heard about pure precepts, should learn these four pure precepts. What are the four? Knowing 'I' while not grasping 'I,' hearing and awakening others to make their minds pure, the mind not delighting in dwelling in any dharmas equally, without any wavering. Elder! These are called the four pure precepts.

Furthermore, Elder! Renunciant bodhisattvas, having heard about pure precepts, should learn these four pure precepts. What are the four? Understanding emptiness, not fearing characteristiclessness, generating great compassion toward all sentient beings, and entering into selflessness. Elder! These are called the four kinds of pure precepts for renunciant bodhisattvas."

「復次長者！出家菩薩聞淨三昧已，應如是學何等淨三昧？謂一切法無所有。無有二心、正業心、一處心。無動搖心、無戲論心、無亂閙心、無依止心。於心自在無有馳散，不住心界，見心如幻。觀一切法等如法界，無行無住，又亦無起不得內外，三昧同等。住如是法，說名三昧。如是長者！是名出家菩薩觀淨定聚。

"Furthermore, Elder! Renunciant bodhisattvas, having heard about pure samādhi, should learn thus: What is pure samādhi? It means that all dharmas have no existence. Having no dual mind, right action mind, one-pointed mind. Having no wavering mind, no conceptual elaboration mind, no confused and noisy mind, no dependent mind. Being sovereign over the mind without any scattering, not dwelling in the mind-realm, seeing the mind as illusory. Contemplating all dharmas as equal to the Dharmadhatu, without movement and without dwelling, and also without arising, not obtaining inner or outer, samādhi being equal. Dwelling in such dharmas is called samādhi. Thus, Elder! This is called renunciant bodhisattvas contemplating the pure aggregate of concentration."

「復次長者！出家菩薩聞淨慧聚，聞已應觀何等名為清淨慧聚？是菩薩應如是修學，知於緣法分別智、辯智、疾智、眾生智、攝外眾生智。如是長者！出家菩薩觀淨慧聚。

"Furthermore, Elder! Renunciant bodhisattvas, having heard about the pure aggregate of wisdom, after hearing should contemplate: What is called the pure aggregate of wisdom? Such bodhisattvas should learn and cultivate thus: understanding dependent dharmas through discriminating wisdom, eloquent wisdom, swift wisdom, wisdom regarding sentient beings, and wisdom that gathers external sentient beings. Thus, Elder! Renunciant bodhisattvas contemplate the pure aggregate of wisdom.

「復次長者！出家菩薩應如是學，所謂慧者名無繫縛，以無身故；無所執持、無動無住、無形無相、無生無行，如虛空故。長者！若如是觀，名為菩薩住於出家。」

Furthermore, Elder! Renunciant bodhisattvas should learn thus: What is called wisdom is freedom from bondage, because there is no body; nothing to grasp or hold, no movement, no dwelling, no form, no characteristics, no birth, no activity, like empty space. Elder! If one contemplates thus, this is called a bodhisattva dwelling in renunciation."

說是法時，八千眾生發阿耨多羅三藐三菩提心。是諸長者得無生法忍。三萬二千眾生遠塵離垢得法眼淨。

When this dharma was spoken, eight thousand sentient beings generated the mind of anuttarā-samyak-saṃbodhi. These elders attained the patience of non-arising dharmas. Thirty-two thousand sentient beings became free from dust and defilement and attained the pure dharma eye.

爾時郁伽長者歡喜踊躍，以價直百千衣奉上供佛，白言：「世尊！以此善根普施一切諸眾生等，令諸在家菩薩摩訶薩成就如佛所教戒法，諸出家菩薩願令滿足一切諸法，亦令滿足如佛所教。世尊！云何在家菩薩住在家地學出家戒？」

At that time, the elder Ugradatta, joyful and exuberant, offered robes worth a hundred thousand in value to the Buddha as offerings, and said: "World-Honored One! With these good roots I universally give to all sentient beings, causing all ‘stay at home’ bodhisattva-mahāsattvas to accomplish the precepts and dharmas as the Buddha taught, and may all renunciant bodhisattvas be fulfilled in all dharmas and also be fulfilled according to the Buddha's teachings. World-Honored One! How can ‘stay at home’ bodhisattvas dwelling in the ‘stay at home’ state learn the precepts of renunciation?"

如是問已，佛告長者：「在家菩薩具足五法，住在家地學出家戒。何等為五？長者！菩薩住在家地中，不悋一切所有財物，與於一切智心相應，不望果報。復次長者！在家菩薩住在家地，具淨梵行，不習欲想況二和合。復次長者！在家菩薩至於空處修習四禪，以方便力不入正位。復次長者！在家菩薩住在家地，應極精進學於智慧，一切眾生以慈相應。復次長者！在家菩薩住在家地，守護於法亦勸他人。長者！是名在家菩薩住在家地，具足五法學出家戒。」

Having asked thus, the Buddha told the elder, "‘Stay at home’ bodhisattvas who possess five dharmas can dwell in the ‘stay at home’ state while learning the precepts of renunciation. What are the five? Elder! Bodhisattvas dwelling in the ‘stay at home’ state are not stingy with any of their possessions, correspond with the mind of all-knowledge, and do not expect rewards. Furthermore, Elder! ‘Stay at home’ bodhisattvas dwelling in the ‘stay at home’ state maintain pure brahmacarya (celibate conduct), not cultivating thoughts of desire, how much less physical union. Furthermore, Elder! ‘Stay at home’ bodhisattvas go to empty places to cultivate the four dhyānas (meditative absorptions), using skillful means without entering the [arhat] position. Furthermore, Elder! ‘Stay at home’ bodhisattvas dwelling in the ‘stay at home’ state should be extremely vigorous in learning wisdom, corresponding with loving-kindness toward all sentient beings. Furthermore, Elder! ‘Stay at home’ bodhisattvas dwelling in the ‘stay at home’ state protect the dharma and also encourage others [to do so]. Elder! This is called ‘stay at home’ bodhisattvas dwelling in the ‘stay at home’ state, possessing the five dharmas for learning the precepts of renunciation."

爾時郁伽長者白言：「世尊！我在家中如世尊教，當如是住增廣佛道，諸出家戒我亦當學。」

At that time the elder Ugradatta said, "World-Honored One! In my home, according to the World-Honored One's teachings, I shall thus dwell to increase and expand the Buddha-path, and I shall also learn the precepts of renunciation."

爾時世尊即便微笑。諸佛常法，若微笑時，種種色光青黃赤白從面門出，遍照無量無邊世界，上過梵世蔽日月光，還遶身三匝入如來頂。爾時阿難。見佛微笑，從坐而起，整於衣服偏袒右肩，右膝著地而白佛言：「大德世尊以何緣笑？諸佛世尊非無緣笑。」

At that time the World-Honored One immediately smiled. It is the constant dharma of Buddhas that when they smile, various colored lights—blue, yellow, red, and white—issue from their facial apertures, illuminating immeasurable and boundless worlds, rising above the Brahma realms and eclipsing the light of sun and moon, then returning to circle the body three times and enter the crown of the Tathāgata's head. At that time Ānanda, seeing the Buddha's smile, rose from his seat, arranged his robes, bared his right shoulder, placed his right knee on the ground, and addressed the Buddha: "Great Virtue World-Honored One, for what reason do you smile? All Buddha World-Honored Ones do not smile without cause."

佛告阿難：「汝今見是郁伽長者供如來不？欲修行法作師子吼。」

The Buddha told Ānanda: "Do you now see this elder Ugradatta making offerings to the Tathāgata? He wishes to practice the dharma and make a lion's roar."

阿難白言：「已見。世尊！已見。善逝！」

Ānanda replied: "I have seen, World-Honored One! I have seen, Well-Gone One!"

「阿難！是郁伽長者住在家地，是賢劫中如來，應供，正遍覺出現於世，常在家供養恭敬是諸如來、護持正法，常在家中住出家戒，廣聞如來無上菩提。」

"Ānanda! This elder Ugradatta, dwelling in a state at home, throughout this Fortunate Kalpa when Tathāgatas—Worthy of Offerings, Perfectly Enlightened Ones—appear in the world, will constantly make offerings and pay reverence to those Tathāgatas while remaining at home, protect and uphold the true dharma, constantly dwell in the precepts of renunciation while at home, and extensively hear of the Tathāgatas' unsurpassed bodhi."

爾時大德阿難語郁伽長者：「汝見何利樂在家中？有聖智不？」

At that time the Great Virtue Ānanda said to the elder Ugradatta, "What benefit and happiness do you see in remaining at home? Do you have noble wisdom?"

答言：「大德！不成大悲不應自謂我是安樂。大德阿難！菩薩摩訶薩忍一切苦不捨眾生。」

He replied: "Venerable! Without accomplishing great compassion, one should not claim 'I am happy.' Venerable Ānanda! Bodhisattva-mahāsattvas endure all suffering and do not abandon sentient beings."

說是語已，佛告阿難：「是郁伽長者住在家地，是賢劫中多化眾生，非出家菩薩百劫百千劫。何以故？阿難！百千出家菩薩所有功德，不如是郁伽長者所有功德。」

Having spoken these words, the Buddha told Ānanda: "This elder Ugradatta, dwelling in the ‘stay at home’ state, will transform many sentient beings throughout this Fortunate Kalpa—more than renunciant bodhisattvas could in hundreds of kalpas or hundreds of thousands of kalpas. Why is this so? Ānanda! The merits of hundreds of thousands of renunciant bodhisattvas do not equal the merits of this elder Ugradatta."

大德阿難白佛言：「世尊！此經何名？云何受持？」

The Great Virtue Ānanda addressed the Buddha, "World-Honored One! What is this sūtra called? How should it be received and upheld?"

佛告阿難：「是經名『郁伽長者所問』，亦名『在家出家菩薩戒』，亦名『殷重給事師長品』。阿難！若有菩薩得聞是經，是大精進，非下精進住於梵行百千萬倍所不能及也。是故阿難！欲自住進、欲勸他進、欲自住於一切功德、欲勸他住，應聽此經受持讀誦，廣為人說如說修行。阿難！我以是法付囑於汝受持讀誦。何以故？阿難！此法具足一切功德。阿難！若有菩薩與是法相應，則不離與如來相應。阿難！若有菩薩離於是法則為離佛。若有菩薩離於是法，離受持讀誦如說修行，是離見於一切諸佛。何以故？阿難！佛出世事，皆於此經而顯示之。阿難！假令三千大千世界滿中大火，應從中過為正覺故，往聽此經受持讀誦如說修行。阿難！若令三千大千世界滿中七寶恭敬奉施，為聞此法受持讀誦如說修行。阿難！若為過去一切諸佛起七寶塔，以一切供而供養之。阿難！若現在佛及聲聞僧，以諸樂具盡壽供養。阿難！未來諸佛及諸菩薩，悉為奴僕及為弟子而供養之。不聞是經，不受不持、不讀不誦、不轉不住，離是等法，不名供養諸佛如來。阿難！若有菩薩聞於是經，受持讀誦為他廣說如說修行，而是菩薩已為供養三世佛已。何以故？阿難！如說修行則是如來調伏之法。」

The Buddha told Ānanda, "This sūtra is called 'The Questions of the Elder Ugradatta,' also called 'The Precepts of ‘Stay at Home’ and Renunciant Bodhisattvas,' and also called 'The Chapter on Earnestly Serving Teachers and Elders.' Ānanda! If there are bodhisattvas who hear this sūtra, this is great vigor—not inferior vigor dwelling in brahmacarya that cannot match it even by hundreds of thousands of millions of times. Therefore, Ānanda! Those who wish to dwell in vigor themselves, wish to encourage others to vigor, wish to dwell in all merits themselves, and wish to encourage others to dwell [in merit], should listen to this sūtra, receive, uphold, read, and recite it, extensively expound it to others, and practice according to what is taught.

Ānanda! I entrust this dharma to you to receive, uphold, read, and recite. Why is this so? Ānanda! This dharma is complete with all merits. Ānanda! If there are bodhisattvas who correspond with this dharma, then they do not separate from corresponding with the Tathāgata. Ānanda! If there are bodhisattvas who separate from this dharma, they separate from the Buddha. If there are bodhisattvas who separate from this dharma, separate from receiving, upholding, reading, reciting, and practicing according to what is taught, they separate from seeing all Buddhas. Why is this so? Ānanda! All the activities of Buddhas appearing in the world are displayed in this sūtra.

Ānanda! Even if the three-thousand great-thousand world systems were filled with great fires, one should pass through them for the sake of perfect enlightenment to go listen to this sūtra, receive, uphold, read, recite it, and practice according to what is taught. Ānanda! Even if the three-thousand great-thousand world systems were filled with the seven treasures to respectfully make offerings, this would be for hearing this dharma, receiving, upholding, reading, reciting it, and practicing according to what is taught. Ānanda! Even if one were to erect jeweled stupas for all past Buddhas and make offerings with all kinds of offerings, Ānanda! even if one were to make offerings with all kinds of pleasurable things throughout one's lifetime to present Buddhas and śrāvaka saṅghas, Ānanda! even if one were to serve as servant and disciple to all future Buddhas and bodhisattvas and make offerings to them—if one does not hear this sūtra, does not receive, uphold, read, recite, turn [the dharma wheel], or dwell [in it], separating from such dharmas, this is not called making offerings to the Buddha Tathāgatas.

Ānanda! If there are bodhisattvas who hear this sūtra, receive, uphold, read, and recite it, extensively expound it to others, and practice according to what is taught, such bodhisattvas have already made offerings to the Buddhas of the three times. Why is this so? Ānanda! Practicing according to what is taught is the Tathāgata's dharma of taming and transformation."

說是語已，大德阿難、郁伽長者、乾闥婆、世間天人、阿修羅等，聞佛所說，皆大歡喜。

Having spoken these words, the Great Virtue Ānanda, the elder Ugradatta, gandharvas, worldly devas and humans, asuras, and others, having heard what the Buddha said, were all greatly joyful.

大寶積經卷第八十二