Chinese
更避坐叉手启言：“我所居止，去是不远，聚名福安。佛向所哀顾处是也。我在其聚，常好学问，学世威仪古王之制，及学神仙圣人之法。始闻天尊，近在此国，兴意想像，梦辄仿佛。天尊弟子名舍利弗，常到我舍，为我说法。法甚深妙，我所希闻，心虽欣叹，犹怀瞢瞢。今日轻来，礼佛天尊，并观道法，所当则行，至见心悦，如冥睹光。意欲设饭，因获异问，所有劣少，未敢发言。天尊神通，迎知我心，道力助我，床座食馔，忽然而办，食毕器具，满则如故。此何变化？神妙乃尔！ “又观天尊，三十二相，相相有好，视之无厌。行则庠序，不迟不疾；坐则中坐，不前不却；语声八种，不缓不急。言成法律，明诫如日，令一切众，咸受恩福。本作何行，生而有此？ “又见天尊，足不履地，相轮昺列，端严如画，身空体轻，在所变现，此皆何行，于世有是？愿垂解了，令知本末。” 于是佛言：“善哉，善哉！如尔所问，如来当具演之，整心整意，咸受莫忘。” 善明则曰：“受教。” 佛言：“我本先行六德之行，世世不废，是以至于得佛，恣意变化，在所作为，为一切智，无物不达也。” 则曰：“何谓六德之行？” 曰：“广施、广戒、广忍、广精进、广一心、 现代汉语译本： 更避（Gengbi，人名）叉手（双手合十）启言：‘我所居住的地方，离这里不远，聚落名叫福安（Fu'an，地名）。佛陀您先前哀怜顾视的地方就是那里。我住在那个聚落里，常常喜欢学习，学习世俗的威仪和古代帝王的制度，以及学习神仙圣人的法则。起初听说天尊（Tianzun，对佛的尊称）您，最近来到这个国家，心中兴起向往，梦中也常常仿佛见到您。天尊您的弟子名叫舍利弗（Sariputra），常常到我的住所，为我说法。佛法非常深奥微妙，是我所希望听闻的，心中虽然欣喜赞叹，但仍然怀有疑惑。今天冒昧前来，礼敬佛陀天尊，并观看佛法，应该做的就去做，亲眼见到后心中喜悦，如同在黑暗中看到了光明。我本想设斋供养，借此机会请教一些问题，但因为所有简陋微薄，不敢贸然开口。天尊您神通广大，预先知道我的心意，用佛法的力量帮助我，床座和食物，忽然之间就准备好了，吃完后器具，又恢复到原来的样子。这是什么变化？神妙竟然如此！’ ‘又观察天尊您，具有三十二相（Thirty-two marks of a Great Person），每一相都美好，观看而没有厌倦。行走时有次序，不迟也不快；坐着时端正，不向前也不向后；说话的声音有八种，不缓慢也不急促。所说的话成为法律，明亮的告诫如同太阳，使一切众生，都受到恩惠和福报。您过去做了什么修行，今生才能有这些相好？’ ‘又见到天尊您，双脚不踩在地上，足下的千辐轮相（wheel mark）清晰排列，端正庄严如同图画，身体轻盈，能在任何地方变化显现，这些都是做了什么修行，才能在世间有这些？希望您能解释清楚，让我知道事情的本末。’ 于是佛陀说：‘好啊，好啊！正如你所问的，如来我应当详细地为你演说，专心致志，都要接受不要忘记。’ 善明（Shanming，人名）回答说：‘谨遵教诲。’ 佛陀说：‘我过去修行六度（Six Perfections），世世代代不曾废弃，因此才得以成佛，能够随意变化，随心所欲地作为，成为一切智者，没有什么不通达的。’ 善明问道：‘什么是六度之行？’ 佛陀说：‘广行布施（Generosity）、广持戒律（Discipline）、广修忍辱（Patience）、广行精进（Diligence）、广修禅定（Concentration）、
English
English version: Gengbi (name), with his palms together, said, 'The place where I live is not far from here, a village named Fu'an (place name). It is the place where the Buddha previously showed compassion. I live in that village and often enjoy learning, studying worldly decorum and the systems of ancient kings, as well as the laws of immortals and sages. I first heard of the Honorable One (Tianzun, a respectful title for the Buddha) recently arriving in this country, and my heart was filled with longing, often vaguely seeing you in my dreams. The Honorable One's disciple, named Sariputra (name), often comes to my home to teach me the Dharma. The Dharma is very profound and subtle, which I long to hear. Although my heart is filled with joy and admiration, I still harbor doubts. Today, I have come presumptuously to pay homage to the Buddha, the Honorable One, and to observe the Dharma. I will do what I should do. Seeing you in person fills my heart with joy, like seeing light in the darkness. I originally intended to offer a meal and take the opportunity to ask some questions, but because everything I have is meager and humble, I dared not speak rashly. The Honorable One, with your great spiritual powers, knew my intentions in advance and helped me with the power of the Dharma. The beds and food were suddenly prepared, and after eating, the utensils returned to their original state. What kind of transformation is this? How wondrous! ' 'Furthermore, observing the Honorable One, you possess the thirty-two marks (Thirty-two marks of a Great Person), each mark is beautiful, and there is no weariness in looking at them. When walking, you are orderly, neither too slow nor too fast; when sitting, you are upright, neither leaning forward nor backward; your voice has eight qualities, neither slow nor hurried. Your words become the law, and your clear admonishments are like the sun, enabling all beings to receive grace and blessings. What practices did you cultivate in the past to have these excellent qualities in this life?' 'Also, seeing the Honorable One, your feet do not touch the ground, the wheel marks (wheel mark) on the soles of your feet are clearly arranged, upright and dignified like a painting, your body is light, and you can transform and manifest anywhere. What practices did you cultivate to have these in the world? I hope you can explain clearly, so that I may know the beginning and the end of these matters.' Then the Buddha said, 'Excellent, excellent! As you have asked, the Tathagata (another name for the Buddha) will explain it to you in detail. Focus your mind and intention, receive it all, and do not forget it.' Shanming (name) replied, 'I will respectfully follow your teachings.' The Buddha said, 'I practiced the Six Perfections (Six Perfections) in the past, never abandoning them in lifetimes, and therefore I attained Buddhahood, able to transform at will, acting as I please, becoming all-knowing, with nothing that I do not understand.' Shanming asked, 'What are the practices of the Six Perfections?' The Buddha said, 'Generosity (Generosity), Discipline (Discipline), Patience (Patience), Diligence (Diligence), Concentration (Concentration), -------------------------------------------------------------------------------- 广智慧。” 善明白佛：“何谓广施？”
Chinese
佛言：“为道者先当知身非常真物，四大所成，骨肉不净，皆当弃捐，还归其本，不得常住。身不我有，财物非我许，心无有形，了无常名。为缘缘行缚，所以有身行，身无有常，亦当空朽。以计如此，则立四信。内身外身，天地万物，皆无常住，当归坏败，弃散消融。此信已立，则观体非体，观物非物，便能恣施，饱满于人。又而法施牵化愚曚，故曰广施。” “何谓广戒？” 曰：“广戒者，谓能摄身之三殃、守口之四过、捡意之三恶。身行者，若见一切众生、蚑行蠕动，愍而哀伤，纵而活之，随其水陆，还而安之。若见众宝珍琦，柔软细滑可意之物，虽身贫苦，内伏其心，不令贪取。及见细色脂粉之饰，则内观朽烂脓血之臭，斯身之三戒。口行者，谓彼若以四过加己，则而觉知口之失也，报以善言和语，至诚不饰，答而化之，使反从己，斯口之四戒矣。意行者，则心习智慧，思惟生死，常住慧处，不惑流淟。又深入道品、空无之要，别了真喭而无疑难。见善则劝，成则代喜，斯意之三戒。故行道之始，先于十戒，既能自为，又化他人，勤而不懈，行而不休，都无懈惓之想，故曰广戒也。” “何谓广忍？” 曰：“广忍者，若人 现代汉语译本： ‘广智慧。’ 善明白佛：‘何谓广施？’ 佛言：‘为道者先当知身非常真物，四大（地、水、火、风）所成，骨肉不净，皆当弃捐，还归其本，不得常住。身不我有，财物非我许，心无有形，了无常名。为缘缘行缚，所以有身行，身无有常，亦当空朽。以计如此，则立四信。内身外身，天地万物，皆无常住，当归坏败，弃散消融。此信已立，则观体非体，观物非物，便能恣施，饱满于人。又而法施牵化愚曚，故曰广施。’ ‘何谓广戒？’ 曰：‘广戒者，谓能摄身之三殃、守口之四过、捡意之三恶。身行者，若见一切众生、蚑行蠕动，愍而哀伤，纵而活之，随其水陆，还而安之。若见众宝珍琦，柔软细滑可意之物，虽身贫苦，内伏其心，不令贪取。及见细色脂粉之饰，则内观朽烂脓血之臭，斯身之三戒。口行者，谓彼若以四过加己，则而觉知口之失也，报以善言和语，至诚不饰，答而化之，使反从己，斯口之四戒矣。意行者，则心习智慧，思惟生死，常住慧处，不惑流淟。又深入道品、空无之要，别了真喭而无疑难。见善则劝，成则代喜，斯意之三戒。故行道之始，先于十戒，既能自为，又化他人，勤而不懈，行而不休，都无懈惓之想，故曰广戒也。’ ‘何谓广忍？’ 曰：‘广忍者，若人
English
English version: ‘Broad wisdom.’ Shanming asked the Buddha: ‘What is broad giving?’ The Buddha said: ‘Those who pursue the path should first know that the body is not a true and permanent thing. It is composed of the four elements (earth, water, fire, and wind). The bones and flesh are impure and should all be discarded, returning to their original state, unable to remain forever. The body does not belong to me, wealth and possessions are not mine to claim, and the mind has no form, ultimately having no constant name. Because of the binding of conditioned actions, there is the activity of the body. The body is impermanent and will eventually decay and rot. Considering it in this way, then establish the four beliefs. The inner body, the outer body, heaven, earth, and all things are impermanent and will eventually decay, break down, scatter, and dissolve. Once this belief is established, then one sees the body as not the body, and things as not things, and one can give freely, satisfying others. Furthermore, using the Dharma to guide and transform the ignorant is called broad giving.’ ‘What is broad precept?’ He said: ‘Broad precept means being able to restrain the three calamities of the body, guard against the four faults of the mouth, and control the three evils of the mind. As for the actions of the body, if one sees all living beings, crawling and wriggling, one should have compassion and pity, release them and let them live, and according to whether they are aquatic or terrestrial, return them to their safe place. If one sees precious jewels and rare stones, soft, smooth, and pleasing things, even if one is poor and suffering, one should subdue one's heart and not allow greed to arise. And when one sees fine colors and cosmetic adornments, one should internally contemplate the stench of decay, rot, pus, and blood. These are the three precepts of the body. As for the actions of the mouth, if others inflict the four faults upon oneself, then one should be aware of the faults of the mouth, respond with kind words and gentle speech, sincere and unadorned, answering and transforming them, causing them to turn back from their ways. These are the four precepts of the mouth. As for the actions of the mind, one should cultivate wisdom, contemplate birth and death, constantly abide in the place of wisdom, and not be deluded by the flow of defilements. Furthermore, deeply enter the aspects of the path and the essentials of emptiness, clearly distinguishing between truth and falsehood without doubt or difficulty. When one sees good, one should encourage it, and when it is accomplished, one should rejoice on their behalf. These are the three precepts of the mind. Therefore, the beginning of practicing the path starts with the ten precepts. Once one can do it for oneself, one can also transform others, diligent and unremitting, acting without ceasing, with no thought of laziness or weariness. Therefore, it is called broad precept.’ ‘What is broad forbearance?’ He said: ‘Broad forbearance is when a person --------------------------------------------------------------------------------
Chinese
骂我，计从声出音来到此，观了无形；本音所来，出于心意，观于心意，亦复无形。察心所猗，猗于四大，四大还本，则亦无名、亦非彼我、亦非男女、亦非老少，计了无主。惭辱所在，无形立字。于两无之中，又亦无形，计此三者，空无所有。智者散意观虑如此，则瞋恚不生，以空忍空，又于众恶，忍而不为。对来不起，捡心伏意，身自能尔，又诲他人，此谓广忍也。” “何谓广精进？” “减于多食，不味于味；除于睡卧，惊意晨夜。远俗近道，行于众戒。坐起之法，不失其仪，无犯之行，当习于心；道品之要，汲汲乐诵，昼则勤受，夜则经行。语则应律，身口意并，从猗忆法，不离经文。坐而广说，意不以烦，开教愚顽，不以懈劳。违心反意，自逮专精，身既自能，又诲他人。斯谓广精进。” “何谓广一心？” “孝事父母，则一其心；尊敬师友，而一其心；断爱远俗，而一其心；入三十七品，而一其心；空闲寂寞，而一其心；在众烦乱，而一其心；多欲多诤，多作多恼，于是之处，而一其心；褒讪利失，善恶之事，于是不摇，而一其心；数息入禅，舍六就净，而一其心。身自能行，复教他人，此谓广一心也。” “何谓广智慧？” 曰：“明士随于受身，则有三痛 现代汉语译本： ‘责骂我时，要考虑到声音是从哪里发出的，观察它是否无形；声音的本源，出于心意，观察心意，也是无形的。考察心所依赖之处，是依赖于四大（地、水、火、风），四大回归本源，也就没有名称、没有彼此、没有男女、没有老少，计算起来没有主宰。惭愧和耻辱的所在，无形中设立文字。在这两无之中，又也是无形的，计算这三者，都是空无所有。智者这样散开思绪观察，那么嗔恚就不会产生，用空性来忍受空性，又对于各种恶行，忍耐而不去做。对于外来的冒犯不起反应，约束内心，降伏意念，自身能够做到这样，又教诲他人，这就叫做广忍。’ ‘什么叫做广精进？’ ‘减少过多的饮食，不贪图美味；减少睡眠，在早晚保持警觉。远离世俗，亲近佛道，奉行各种戒律。坐立行走的仪态，不失去应有的规范，没有违犯的行为，应当在心中熟习；菩提道品的要义，勤奋地诵读，白天勤奋地接受教诲，夜晚则进行经行。言语要符合戒律，身口意三业并用，依循忆念佛法，不离开经文。坐着广泛地宣说佛法，内心不感到烦恼，开导愚昧顽固的人，不因为懈怠而停止。违背自己的心意，反过来专注于精进，自身能够做到这样，又教诲他人。这就叫做广精进。’ ‘什么叫做广一心？’ ‘孝顺父母，就能一心；尊敬师长朋友，就能一心；断绝爱欲，远离世俗，就能一心；进入三十七道品（四念处、四正勤、四如意足、五根、五力、七菩提分、八正道分），就能一心；在空闲寂寞的地方，就能一心；在众人喧闹的地方，就能一心；在欲望多、争论多、造作多、烦恼多的地方，也能一心；对于赞扬和诽谤、利益和损失、好事和坏事，在这些事情面前不动摇，就能一心；通过数息入禅定，舍弃六尘，趋向清净，就能一心。自身能够做到，又教导他人，这就叫做广一心。’ ‘什么叫做广智慧？’ ‘明智的人随着身体的感受，就会有三种痛苦’