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English version: 'For immeasurable lifetimes, having refrained from harsh speech and taught others to do the same, one subsequently attains the mark of the Brahma-like voice (Brahmaghosha-laksana). Having attained this mark, one subsequently attains the mark of the bull-king's dark blue eyes (Usabha-netra-laksana). Why is this? Because as a Bodhisattva, for immeasurable lifetimes, one has equally regarded enemies and loved ones with compassionate eyes, therefore one subsequently attains the mark of the bull-king's eyes. Having attained this mark, one subsequently attains the mark of the white hair-curl (Urna-laksana). Why is this? Because as a Bodhisattva, for immeasurable lifetimes, one has proclaimed the true Dharma, the true Dharma being not false, therefore one subsequently attains the mark of the white hair-curl. Having attained this mark, one subsequently attains the mark of the invisible crown of the head (Usnisa-laksana). Why is this? Because as a Bodhisattva, for immeasurable lifetimes, one has bowed with the crown of the head to all sages, teachers, parents, respecting, praising, revering, and making offerings, therefore one attains the mark of the invisible crown of the head.' 'Good man! There are two kinds of Bodhisattvas: one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to cultivate such karma; it is difficult for a householder. Why is this? Because householders are often entangled by evil conditions.' Upasaka Precept Sutra, Volume 1 Taisho Tripitaka Volume 24, No. 1488, Upasaka Precept Sutra Upasaka Precept Sutra, Volume 2 Translated by Tripitaka Master Dharmaraksa from Central India of the Northern Liang Dynasty Chapter 7: Making Vows Shan Sheng said: 'World Honored One! Who is able to cultivate the karma of these thirty-two marks (Dvātrimśat Mahāpuruṣa Lakṣaṇāni)?' The Buddha said: 'Good man! A wise person is able to cultivate them.' 'World Honored One! What is called a wise person?' 'Good man! If one is able to skillfully make the unsurpassed great vow, this is called a wise person. After a Bodhisattva-Mahasattva (Bodhisattva-Mahāsattva) has aroused the Bodhi-mind (Bodhi-citta), all the good deeds done by body, speech, and mind are vowed for the sake of all beings; in the future, the fruits obtained will be shared with all. The Bodhisattva-Mahasattva constantly draws near to Buddhas (Buddha), Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), Kalyāṇa-mitras (Kalyāṇa-mitra), etc., making offerings, revering, inquiring about profound Dharma, receiving and upholding it without loss. And makes this vow: 'Now I draw near to all Buddhas, Śrāvakas, Pratyekabuddhas, and good friends, I would rather endure great suffering for immeasurable lifetimes than turn away from the Bodhi-' --------------------------------------------------------------------------------
Chinese
提生退转心！众生若以恶心打骂毁辱我身，愿我因是更增慈心，不生恶念！愿我后生，在在处处不受女身、无根、二根、奴婢之身！复愿令我身有自在力为他给使，不令他人有自在力而驱使我！愿令我身诸根具足，远离恶友，不生恶国边裔之处，常生豪姓，色力殊特，财宝自在！得好念心、自在之心，心得勇健！凡有所说，闻者乐受，离诸障碍！无有放逸，离身、口、意一切恶业，常为众生作大利益！为利众生，不贪身命，不为身命而造恶业！利众生时，莫求恩报！常乐受持十二部经，既受持已，转教他人！能坏众生恶见、恶业，一切世事所不能胜；既得胜已，复以转教！善治众生身、心重病，见离坏者能令和合，见怖畏者为作救护，护已为说种种之法，令彼闻已心得调伏！见饥施身，令得饱满，愿彼不生贪恶之心；当啖我时，如食草木！常乐供养师长、父母、善友、宿德，于怨亲中其心等一！常修六念及无我想，十二因缘！无三宝处，乐在寂静，修集慈悲！一切众生若见我身，闻触之者，远离烦恼！’菩萨虽知除菩提已不求余果，为众生故，求以弘利。 “善男子！菩萨若能如是立愿，当知是人即是无上法财长者，是求法王未得法王。 “善男子！菩萨摩诃萨具足三事，则得名为法财长者：一者、心不 现代汉语译本： 发起增进和退失菩提心的想法！如果众生以恶毒的心打骂、毁谤、侮辱我的身体，愿我因此更加增长慈悲心，不生起恶念！愿我来世，无论在任何地方都不受女身、无根（指没有性器官）、二根（指同时具有男女两性性器官）、奴婢之身！又愿我的身体有自在的力量去为他人服务，不让他人有自在的力量来驱使我！愿我的身体诸根完备，远离恶友，不出生在恶劣的国家边远地区，常出生在豪门大姓，容貌和力量都非常出众，财富充足自在！得到好的忆念之心、自在之心，内心充满勇气和力量！凡是我所说的话，听的人都乐于接受，远离各种障碍！没有放纵懈怠，远离身、口、意的一切恶业，常常为众生做最大的利益！为了利益众生，不贪恋自己的生命，不为了保全生命而造作恶业！利益众生的时候，不求任何回报！常常喜好受持十二部经，已经受持之后，再转教给其他人！能够摧毁众生的恶见、恶业，一切世俗的事情都不能战胜我；已经获得胜利之后，再用佛法去教化他们！善于医治众生身心上的严重疾病，看到分离的人能够使他们和好，看到恐惧的人为他们提供救护，救护之后为他们宣说种种佛法，让他们听了之后内心得到调伏！看到饥饿的人就布施自己的身体，让他们得到饱满，愿他们不生起贪婪和恶毒的心；当他们吃我肉的时候，就像吃草木一样！常常乐于供养师长、父母、善友、有德行的长者，对于怨恨的人和亲爱的人，我的心都一样平等！常常修习六念以及无我想，十二因缘！在没有佛、法、僧三宝的地方，喜欢住在寂静的地方，修习慈悲！一切众生如果见到我的身体，或者听到、接触到我，都能远离烦恼！’菩萨虽然知道除了菩提之外不追求其他的果报，但是为了众生的缘故，而追求种种利益来弘扬佛法。 ‘善男子！菩萨如果能够这样立下誓愿，应当知道这个人就是无上的法财长者，是追求法王的、还没有得到法王的菩萨。 ‘善男子！菩萨摩诃萨具足三种条件，才能被称为法财长者：第一，内心不（空缺）
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English version: Generating and regressing Bodhicitta! If sentient beings strike, scold, slander, or insult my body with malicious intent, may I, as a result, increase my compassion and not generate evil thoughts! May I, in future lives, not be born as a woman, without roots (referring to lacking sexual organs), with two roots (referring to having both male and female sexual organs), or as a slave! Furthermore, may my body have the power to freely serve others, and not allow others to have the power to control me! May my body have all faculties complete, be far from evil friends, not be born in evil countries or remote border regions, but always be born into noble families, with exceptional appearance and strength, and with abundant and free wealth! May I attain a good mind of mindfulness, a mind of freedom, and a heart full of courage and strength! May all that I say be joyfully received by listeners, free from all obstacles! Without negligence or laxity, may I be free from all evil deeds of body, speech, and mind, and always bring great benefit to sentient beings! For the benefit of sentient beings, I will not be attached to my own life, nor will I create evil karma for the sake of preserving my life! When benefiting sentient beings, I will not seek any reward! I will always joyfully uphold the twelve divisions of scriptures (Dvadasanga-Buddhavacana), and after upholding them, I will teach them to others! I will be able to destroy the evil views and evil karma of sentient beings, and no worldly affairs will be able to defeat me; after gaining victory, I will further teach them with the Dharma! I will be skilled in healing the severe illnesses of sentient beings' bodies and minds, able to reconcile those who are separated, and provide protection for those who are fearful; after protecting them, I will expound various Dharma teachings to them, so that their minds may be tamed after hearing them! Seeing the hungry, I will give my body in charity, so that they may be satisfied, and may they not generate greedy or evil thoughts; when they eat my flesh, may it be like eating grass or wood! I will always joyfully make offerings to teachers, parents, good friends, and virtuous elders, and my heart will be equal towards enemies and loved ones! I will always cultivate the six recollections and the thought of no-self, the twelve links of dependent origination (Dvadasanga-pratityasamutpada)! In places where there are no Three Jewels (Triratna), I will delight in solitude, cultivating loving-kindness and compassion! If all sentient beings see my body, or hear or touch me, may they be free from afflictions!' Although the Bodhisattva knows that he does not seek other fruits besides Bodhi, for the sake of sentient beings, he seeks various benefits to propagate the Dharma. 'Good man! If a Bodhisattva can make such vows, you should know that this person is a supreme Dharma-wealthy elder, a Bodhisattva who is seeking the Dharma King but has not yet attained the Dharma King. 'Good man! A Bodhisattva-Mahasattva who possesses three qualities can be called a Dharma-wealthy elder: first, the mind does not (missing) --------------------------------------------------------------------------------
Chinese
甘乐外道典籍，二者、心不贪着生死之乐，三者、常乐供养佛法僧宝。复有三事：一者、为人受苦心不生悔，二者、具足微妙无上智慧，三者、具善法时不生憍慢。复有三事：一者、为诸众生受地狱苦如三禅乐，二者、见他得利不生妒心，三者、所作善业不为生死。复有三事：一者、见他受苦如己无异，二者、所修善事悉为众生，三者、善作方便令彼离苦。复有三事：一者、观生死乐如大毒蛇，二者、乐处生死为利众生，三者、观无生法忍多诸功德。复有三事：一者、舍身、二者、舍命，三者、舍财；舍是三事悉为众生。复有三事：一者、多闻无厌，二者、能忍诸恶，三者、教他修忍。复有三事：一者、自省己过，二者、善覆他罪，三者、乐修慈心。复有三事：一者、至心奉持禁戒，二者、四摄摄取众生，三者、口言柔濡不粗。复有三事：一者、能大法施，二者、能大财施，三者、以此二施劝众生行。复有三事：一者、常以大乘教化众生，二者、常修转进增上之行，三者、于诸众生不生轻想。复有三事：一者、虽具烦恼而能堪忍，二者、知烦恼过乐而不厌，三者、自具烦恼能坏他结。复有三事：一者、见他得利欢喜如己，二者、自得安乐不乐独受，三者、于下乘中不生足想。复有三事：一者、闻诸菩萨苦行不怖，二者 现代汉语译本 甘乐外道典籍（Gān lè wài dào diǎnjí）：有三种事，第一，内心不贪恋生死的快乐；第二，内心不贪恋生死的快乐；第三，常常乐于供养佛法僧三宝。 又有三种事：第一，为了他人受苦，内心不生后悔；第二，具足微妙无上的智慧；第三，具备善法时，不生骄慢。 又有三种事：第一，为了众生承受地狱的痛苦，如同处于三禅的快乐之中；第二，见到他人获得利益，不生嫉妒之心；第三，所做的善业不为了生死。 又有三种事：第一，见到他人受苦，如同自己受苦一样；第二，所修的善事全部为了众生；第三，善于运用方便法门，使他们脱离痛苦。 又有三种事：第一，观察生死的快乐如同大毒蛇；第二，乐于处于生死之中，为了利益众生；第三，观察无生法忍，具有诸多功德。 又有三种事：第一，舍弃身体；第二，舍弃生命；第三，舍弃财产；舍弃这三件事，全部为了众生。 又有三种事：第一，广闻佛法而不知厌足；第二，能够忍受各种恶事；第三，教导他人修习忍辱。 又有三种事：第一，常常反省自己的过错；第二，善于掩盖他人的罪过；第三，乐于修习慈悲之心。 又有三种事：第一，至诚奉持禁戒；第二，用四摄法摄取众生；第三，口中所说的话语柔和而不粗暴。 又有三种事：第一，能够行广大的法布施；第二，能够行广大的财布施；第三，用这两种布施劝导众生修行。 又有三种事：第一，常常用大乘佛法教化众生；第二，常常修习转进增上的行为；第三，对于一切众生不生轻视的想法。 又有三种事：第一，虽然具有烦恼，但是能够堪能忍受；第二，知道烦恼的过患，乐于其中而不厌倦；第三，自己具有烦恼，却能摧毁他人的烦恼。 又有三种事：第一，见到他人获得利益，欢喜如同自己获得利益一样；第二，自己获得安乐，不乐于独自享受；第三，对于小乘佛法不生满足的想法。 又有三种事：第一，听到诸位菩萨的苦行，不感到恐怖；第二
English
English version Gān lè wài dào diǎnjí (Treatises of the Gān lè heretics): There are three things: first, the mind is not greedy for the pleasures of birth and death; second, the mind is not greedy for the pleasures of birth and death; third, one is always happy to make offerings to the Buddha, Dharma, and Sangha (the Three Jewels). There are also three things: first, one does not regret suffering for others; second, one is endowed with subtle and supreme wisdom; third, one does not become arrogant when possessing good qualities. There are also three things: first, enduring the suffering of hell for all beings as if it were the pleasure of the third Dhyana (meditative state); second, not being jealous when seeing others gain benefits; third, not performing good deeds for the sake of birth and death. There are also three things: first, seeing the suffering of others as no different from one's own; second, dedicating all the good deeds one cultivates to all beings; third, skillfully using expedient means to liberate them from suffering. There are also three things: first, viewing the pleasures of birth and death as a great poisonous snake; second, being happy to dwell in birth and death for the benefit of all beings; third, contemplating the forbearance of non-arising, which has many merits. There are also three things: first, giving up the body; second, giving up life; third, giving up wealth; giving up these three things entirely for the sake of all beings. There are also three things: first, being insatiable in hearing the Dharma; second, being able to endure all evils; third, teaching others to cultivate patience. There are also three things: first, constantly reflecting on one's own faults; second, skillfully concealing the faults of others; third, being happy to cultivate loving-kindness. There are also three things: first, sincerely upholding the precepts; second, gathering beings through the four means of attraction (catuḥ-saṃgrahavastu); third, speaking gently and not harshly. There are also three things: first, being able to give great Dharma offerings; second, being able to give great wealth offerings; third, encouraging beings to practice these two kinds of offerings. There are also three things: first, constantly teaching beings with the Mahayana (Great Vehicle) Dharma; second, constantly cultivating progressive and increasing practices; third, not giving rise to contemptuous thoughts towards all beings. There are also three things: first, although possessing afflictions, being able to endure them; second, knowing the faults of afflictions, being happy in them without厌倦(being weary); third, oneself possessing afflictions, yet being able to destroy the bonds of others. There are also three things: first, rejoicing when seeing others gain benefits as if oneself had gained them; second, not being happy to enjoy peace and happiness alone when oneself has attained it; third, not being content with the Hinayana (Small Vehicle) Dharma. There are also three things: first, not being afraid when hearing of the ascetic practices of the Bodhisattvas; second --------------------------------------------------------------------------------