English
English version: I rejoice in doing good for the people of the ten directions, this is the Samadhi (a state of meditative consciousness) of Manjusri Bodhisattva (the Bodhisattva of Wisdom). One who holds these precepts of Samadhi, Manjusri Bodhisattva will come and speak with them: 'One who holds these precepts of Samadhi is the most honored among all Bodhisattvas.' This is the Manjusri Bodhisattva Samadhi Bodhisattva-Mahasattva (a great Bodhisattva). When the Manjusri Samadhi Bodhisattva sits and wishes to rise, with hands clasped, he contemplates the wish in his heart, saying: 'I am a Bodhisattva-Mahasattva, the merit that Manjusri Bodhisattva has made is used for Dana (giving), therefore I am able to attain the Bodhisattva path. If someone asks a Bodhisattva for an eye, the Bodhisattva should give them an eye; if someone asks for a body, the Bodhisattva should give them a body; if someone asks for wealth, the Bodhisattva should give them wealth!' One should always think: 'I am a Bodhisattva, Manjusri is also a Bodhisattva, now I should carefully guard this body and not engage in falsehood. A Bodhisattva should always think of making the people of the ten directions peaceful, secure, wealthy, and happy; if the people of the ten directions are in hardship, I should think of making them peaceful, secure, wealthy, happy, and liberated. A Bodhisattva should carefully guard the Dharma of the body, practice the Bodhisattva path, a Bodhisattva should eagerly desire to become a Sramana (a wandering ascetic), should hold the Dhyana-paramita (perfection of meditation), I eagerly desire to reach the place of Amitabha Buddha (the Buddha of the Western Pure Land), I hold this Samadhi, eagerly desiring to gather and rejoice with crystal, lapis lazuli, gold, and silver.' The Vajra (thunderbolt/diamond) name of Manjusri Bodhisattva is called Adhipati, and Argha (value) is called Adhyavasaya.' The Seventh Hour 'Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Sangha (Homage to the Sangha), Namo Mahasattva (Homage to the Great Bodhisattvas), Namo Hwanakuryu Bodhisattva! The path of Samadhi lies in cessation, therefore think: 'If the people of the ten directions are in darkness, when will I become a great light like the sun and moon, making light for the people of the ten directions, how should a Bodhisattva make great light for the people of the ten directions?' With this Samadhi, carefully guard the mind, one should be upright, settle the mind, and equalize the mind, one should, for the people of the ten directions, make light like the sun and moon. This Bodhisattva Samadhi path should, for the people of the ten directions, keep the mind at peace. Now there are Bodhisattvas in the ten directions, the ten directions' --------------------------------------------------------------------------------
Chinese
萨行三昧，这等用是月三昧，如他菩萨亦用是三昧，如洹那鸠溜菩萨问释迦文佛：‘是三昧云何？’释迦文佛默然无所语。洹那鸠溜复问三昧，释迦文佛复无所语。洹那鸠溜菩萨自念：‘佛何等心？’洹那鸠溜知佛心，洹那鸠溜便起往为佛作礼，洹那鸠溜便挝揵椎，十方三昧菩萨皆来会，六万菩萨皆前为佛作礼已，皆坐。洹那鸠溜问佛：‘当为十方天下人民平心三昧，名为何等为月三昧？’佛语：‘六万菩萨皆平心已平心，诸拘楼檀皆动摇不能住持，佛威神安天下，是三昧名月三昧，已得闻是三昧者，皆当平心行之。’” 第八时 “南无佛，南无法，南无比丘僧，南无诸菩萨，南无摩诃萨，南无文殊师利菩萨！我自念命前世时已行菩萨道，自念我已奉事三百亿佛，自念我前世为菩萨时，常以慈悲喜护之心愍伤一切人、非人及蜎蜚蠕动之类，恒为之感痛，我常以经道劝励开导之，使得入正法，远去恶为善。耳不受善恶之声，眼不视好丑之色，鼻不嗅臭香之气，口不尝味味之味，身不求粗细之饰，意不求可欲之欲，我自断六。 “我自断三，六事不得起：耳得定，不闻善恶之声；眼得定，不视好丑之色；鼻得定，不嗅臭香之气；口得定，不贪着五味；身得定，不知寒温之痛痒；意得定，无复往来之思 现代汉语译本 萨行三昧（Samadhi，一种禅定状态），这种运用就像月三昧一样，其他菩萨也运用这种三昧。就像洹那鸠溜菩萨（Avana Kuliu Bodhisattva）问释迦文佛（Sakyamuni Buddha）：‘这种三昧是什么？’释迦文佛沉默不语。洹那鸠溜再次问三昧，释迦文佛仍然没有说话。洹那鸠溜菩萨心想：‘佛是什么意思呢？’洹那鸠溜明白了佛的心意，于是起身为佛作礼，然后敲击揵椎（ghanta，一种法器），十方修习三昧的菩萨都来集会，六万菩萨都上前为佛作礼后，各自坐下。洹那鸠溜问佛：‘为十方天下人民修习平心三昧，称为什么是月三昧？’佛说：‘六万菩萨都已平心静气，诸拘楼檀（Kurudan，可能指某种植物或装饰物）都动摇不能稳固，佛以威神之力安定天下，这种三昧名为月三昧，已经听闻这种三昧的人，都应当以平静的心去修行。’ 第八时 ‘南无佛（Namo Buddhaya，皈依佛），南无法（Namo Dharmaya，皈依法），南无比丘僧（Namo Sanghaya，皈依僧），南无诸菩萨（Namo Bodhisattvaya，皈依诸菩萨），南无摩诃萨（Namo Mahasattvaya，皈依大菩萨），南无文殊师利菩萨（Namo Manjusri Bodhisattvaya，皈依文殊师利菩萨）！我回忆前世时已经修行菩萨道，我回忆我曾经奉事三百亿佛，我回忆我前世为菩萨时，常以慈悲喜舍之心怜悯一切人、非人以及微小的生物，常常为他们的痛苦而感到悲伤，我常常用经书道理劝勉开导他们，使他们进入正法，远离恶行而行善。耳朵不接受善恶的声音，眼睛不看美好的或丑陋的颜色，鼻子不闻臭的或香的气味，口不品尝各种味道，身体不追求粗糙或精细的装饰，意念不追求令人喜爱的欲望，我断绝了六种。’ ‘我断绝了三种，六件事不会发生：耳朵得到安定，不听善恶的声音；眼睛得到安定，不看美好的或丑陋的颜色；鼻子得到安定，不闻臭的或香的气味；口得到安定，不贪恋五味；身体得到安定，不知道寒冷或温暖的痛痒；意念得到安定，没有来来往往的思绪。
English
English version The Sakha Samadhi (Samadhi, a state of meditative concentration), its application is like the Moon Samadhi, other Bodhisattvas also use this Samadhi. For example, Avana Kuliu Bodhisattva asked Sakyamuni Buddha: 'What is this Samadhi?' Sakyamuni Buddha remained silent. Avana Kuliu asked about the Samadhi again, and Sakyamuni Buddha still did not speak. Avana Kuliu Bodhisattva thought to himself: 'What does the Buddha mean?' Avana Kuliu understood the Buddha's intention, so he got up and paid homage to the Buddha, and then struck the ghanta (ghanta, a ritual implement), and Bodhisattvas from the ten directions who practiced Samadhi all gathered, and sixty thousand Bodhisattvas all came forward to pay homage to the Buddha, and then sat down. Avana Kuliu asked the Buddha: 'What is it called when practicing the Samadhi of equanimity for the people of the ten directions, what is called the Moon Samadhi?' The Buddha said: 'Sixty thousand Bodhisattvas have all calmed their minds, and all the Kurudan (Kurudan, possibly referring to a type of plant or ornament) are shaking and cannot be stabilized. The Buddha uses his divine power to stabilize the world. This Samadhi is called the Moon Samadhi. Those who have heard of this Samadhi should practice it with a calm mind.' The Eighth Hour 'Namo Buddhaya (Homage to the Buddha), Namo Dharmaya (Homage to the Dharma), Namo Sanghaya (Homage to the Sangha), Namo Bodhisattvaya (Homage to all Bodhisattvas), Namo Mahasattvaya (Homage to the Great Bodhisattvas), Namo Manjusri Bodhisattvaya (Homage to Manjusri Bodhisattva)! I recall that in my previous life I had already practiced the Bodhisattva path, I recall that I had served three hundred billion Buddhas, I recall that when I was a Bodhisattva in my previous life, I often used the mind of loving-kindness, compassion, joy, and equanimity to have compassion for all humans, non-humans, and tiny creatures, and I often felt sorrow for their suffering. I often used scriptures and principles to encourage and guide them, so that they could enter the right Dharma, stay away from evil and do good. The ears do not receive sounds of good or evil, the eyes do not look at beautiful or ugly colors, the nose does not smell foul or fragrant odors, the mouth does not taste various flavors, the body does not seek rough or fine decorations, the mind does not seek desirable desires, I have cut off the six.' 'I have cut off the three, and six things will not arise: the ears are stabilized, not hearing sounds of good or evil; the eyes are stabilized, not seeing beautiful or ugly colors; the nose is stabilized, not smelling foul or fragrant odors; the mouth is stabilized, not craving the five flavors; the body is stabilized, not knowing the pain of cold or warmth; the mind is stabilized, without thoughts coming and going.' --------------------------------------------------------------------------------
Chinese
想。身行檀波罗蜜，但欲布施；眼为尸波罗蜜，但欲持戒；耳为羼提波罗蜜，但欲忍辱；鼻为惟逮波罗蜜，但欲精进；口为禅波罗蜜，但欲一心；意为般若波罗蜜，但欲智慧。我常以是六事救济施惠一切，我今来生复得见佛经戒，复得奉事三尊。我今当复以六事教化一切，广利法门，开导众人，使成大道，为一切人非人作唱导。 “时当死不犯净戒；时当死，死不为欲惑；时当死，死不为可不可动，是我平愿，人来索身当以与之，制其所索我不逆也，是为菩萨。九时之戒以平等心持之，是为持戒。所以尔者，我为十方诸佛故，我为诸经法故，我为诸比丘僧故，我为诸菩萨摩诃萨故，我为十方天下人非人、蜎蜚蠕动之类故，我持是诸事忧念众生，以故我今得菩萨道，行诸菩萨法。是故菩萨道难值难闻，闻之者，皆得阿惟越致。我今持我身命，归十方诸佛，一心不复退转。” 第九时 “南无佛，南无法，南无比丘僧，南无诸菩萨，南无摩诃萨，南无文殊师利菩萨！菩萨道甚难，我以身命救济一切众生无所爱惜。菩萨不作罪，亦不畏罪，宿命到来、怨家债主至，菩萨欢喜毕罪，亦不怖懅。菩萨持法如法，持戒如戒，菩萨以信故得作佛。菩萨博读众经，悉入诸道，顺化众生。菩萨常行慈心，言语儒软，不 现代汉语译本：我想。身体实践檀波罗蜜（Dān bō luó mì，布施），只是想要布施；眼睛实践尸波罗蜜（Shī bō luó mì，持戒），只是想要持戒；耳朵实践羼提波罗蜜（Chà tí bō luó mì，忍辱），只是想要忍辱；鼻子实践惟逮波罗蜜（Wéi dǎi bō luó mì，精进），只是想要精进；口实践禅波罗蜜（Chán bō luó mì，禅定），只是想要一心；意实践般若波罗蜜（Bō rě bō luó mì，智慧），只是想要智慧。我常常用这六件事救济施舍一切众生，我今天来生再次得见佛经和戒律，再次能够奉事佛、法、僧三宝。我今天应当再次用这六件事教化一切众生，广泛地利益佛法，开导众人，使他们成就大道，为一切人和非人做引导。 ‘临死的时候也不违犯清净的戒律；临死的时候，死了也不被欲望迷惑；临死的时候，死了也不为可与不可所动摇，这是我的平常愿望，如果有人来索取我的身体，我应当给予他，限制他所索取的，我不违逆他，这就是菩萨。用平等心持守九种戒律，这就是持戒。之所以这样做，是因为我为了十方诸佛的缘故，我为了诸经法的缘故，我为了诸比丘僧的缘故，我为了诸菩萨摩诃萨的缘故，我为了十方天下的人和非人、以及微小的昆虫等众生的缘故，我持守这些事情，忧念众生，因此我今天得到菩萨道，修行诸菩萨法。所以菩萨道难以遇到难以听闻，听闻的人，都能得到阿惟越致（Ā wéi yuè zhì，不退转）。我今天持守我的身命，归依十方诸佛，一心不再退转。’ 第九时 ‘顶礼佛，顶礼法，顶礼比丘僧，顶礼诸菩萨，顶礼摩诃萨，顶礼文殊师利菩萨（Wén shū shī lì pú sà）！菩萨道非常难行，我用身命救济一切众生，没有丝毫吝惜。菩萨不做罪恶，也不畏惧罪恶，如果前世的业报到来，怨家债主来到，菩萨欢喜地偿还罪业，也不恐怖畏惧。菩萨持法如法，持戒如戒，菩萨因为有信心所以能够成佛。菩萨广泛阅读众经，深入各种道，顺应教化众生。菩萨常常行慈悲心，言语柔和，不
English
English version: I think. The body practices Dān bō luó mì (檀波罗蜜, Dāna pāramitā, the perfection of giving), only desiring to give; the eyes practice Shī bō luó mì (尸波罗蜜, Śīla pāramitā, the perfection of morality), only desiring to uphold the precepts; the ears practice Chà tí bō luó mì (羼提波罗蜜, Kṣānti pāramitā, the perfection of patience), only desiring to be patient; the nose practices Wéi dǎi bō luó mì (惟逮波罗蜜, Vīrya pāramitā, the perfection of vigor), only desiring to be diligent; the mouth practices Chán bō luó mì (禅波罗蜜, Dhyāna pāramitā, the perfection of meditation), only desiring to be single-minded; the mind practices Bō rě bō luó mì (般若波罗蜜, Prajñā pāramitā, the perfection of wisdom), only desiring wisdom. I often use these six things to save and give to all beings. I have come to life again today and have seen the Buddhist scriptures and precepts again, and I am able to serve the Three Jewels (Buddha, Dharma, Sangha) again. Today, I shall again use these six things to teach all beings, widely benefit the Dharma, enlighten the masses, enable them to achieve the Great Way, and be a guide for all humans and non-humans. 'When it is time to die, I will not violate the pure precepts; when it is time to die, I will not be deluded by desires; when it is time to die, I will not be moved by what is acceptable or unacceptable. This is my ordinary wish. If someone comes to ask for my body, I should give it to them, and I will not resist limiting what they ask for. This is a Bodhisattva. Upholding the nine precepts with an equal mind is upholding the precepts. The reason for doing so is because I am doing it for the sake of the Buddhas of the ten directions, for the sake of the scriptures and Dharma, for the sake of the Bhikṣu Sangha, for the sake of the Bodhisattva Mahāsattvas, for the sake of all humans and non-humans in the ten directions, and for the sake of tiny insects and creatures. I uphold these things and worry about sentient beings, and therefore I have attained the Bodhisattva path today and practice the Bodhisattva Dharma. Therefore, the Bodhisattva path is difficult to encounter and difficult to hear. Those who hear it will all attain Avinivartanīya (Ā wéi yuè zhì, 阿惟越致, non-retrogression). Today, I hold my life and return to the Buddhas of the ten directions, with a single mind never retreating.' The Ninth Time 'Namo Buddha, Namo Dharma, Namo Bhikṣu Sangha, Namo all Bodhisattvas, Namo Mahāsattvas, Namo Mañjuśrī Bodhisattva (Wén shū shī lì pú sà, 文殊师利菩萨)! The Bodhisattva path is very difficult. I use my life to save all beings without any reluctance. A Bodhisattva does not commit sins, nor does he fear sins. If the karma of past lives arrives, and enemies and creditors come, the Bodhisattva joyfully repays the debts and is not afraid or fearful. The Bodhisattva upholds the Dharma according to the Dharma, and upholds the precepts according to the precepts. The Bodhisattva is able to become a Buddha because of faith. The Bodhisattva widely reads the scriptures, deeply enters all paths, and adapts to transform sentient beings. The Bodhisattva always practices loving-kindness, speaks gently, and does not --------------------------------------------------------------------------------