The discourse on Previous Lives, Scroll 4

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

Mahayana Sutra of Contemplation on the Ground of the Mind, Volume 4

Translated by Tripitaka Prajna from Jibin Kingdom of the Great Tang Dynasty by Imperial Edict

{3} Chapter on Weariness and Renunciation

dà chéng běn shēng xīn de guān jīng juǎn dì sì

dà táng jì bīn guó sān cáng bān ruò fèng　zhào yì

yàn shě pǐn dì sān

da cheng ben sheng xin de guan jing juan di si

da tang ji bin guo san cang ban ruo feng zhao yi

yan she pin di san

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0306b21] At that time, the elder Zhiguang (智光長者 [zhi guang zhang zhe]), empowered by the Buddha's (佛 [fu]) majesty, rose from his seat, prostrated at the Buddha's (佛 [fu]) feet, respectfully clasped his palms, and said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! I have now heard from the Buddha (佛 [fu]) this profound and wonderful Dharma (妙法 [miao fa]) of repaying kindness. My heart is filled with joy as never before, like a hungry and thirsty person encountering nectar. I now wish to repay the Four Graces (四恩 [si en]) by leaving home and cultivating the path in the Buddha (佛 [fu]), Dharma (法 [fa]), and Sangha (僧 [seng]), diligently striving to attain Bodhi (菩提 [pu ti]). The Buddha (佛 [fu]), with great compassion (大慈悲 [da ci bei]), once in the city of Vaisali (毘舍離城 [pi she li cheng]), expounded a profound Dharma (法 [fa]) to Vimalakīrti (無垢稱 [wu gou cheng]): 'You, Vimalakīrti (無垢稱 [wu gou cheng])! With a pure mind (清淨心 [qing jing xin]) as the root of wholesome karma (善業根 [shan ye gen]), and an unwholesome mind (不善心 [bu shan xin]) as the root of unwholesome karma (惡業根 [e ye gen]); when the mind (心 [xin]) is pure, the world (世界 [shi jie]) is pure; when the mind (心 [xin]) is defiled, the world (世界 [shi jie]) is defiled. In my Buddha-Dharma (佛法 [fu fa]), the mind (心 [xin]) is primary; all dharmas (諸法 [zhu fa]) arise from the mind (心 [xin]). You, now at home, possess great blessings (大福德 [da fu de]), are fully endowed with various precious adornments (眾寶瓔珞 [zhong bao ying luo]), your male and female dependents (男女眷屬 [nan nu juan shu]) are peaceful and happy, you have attained right view (正見 [zheng jian]) and do not slander the Three Jewels (三寶 [san bao]), you respectfully honor your elders with filial piety (孝養心 [xiao yang xin]), you arouse great compassion (大慈悲 [da ci bei]) and give alms to the solitary and lonely, you do not even harm ants (螻蟻 [lou yi]), you wear patience (忍辱 [ren ru]) as your garment and compassion (慈悲 [ci bei]) as your dwelling, you respect the virtuous with no arrogance (憍慢 [jiao man]), you pity all beings as if they were your own infants, you do not covet wealth and constantly practice joy and giving, you make offerings to the Three Jewels (三寶 [san bao]) without weariness, you sacrifice your body for the Dharma (法 [fa]) without reluctance. Such a layperson, though not having left home, has already accumulated immeasurable and boundless merits (無量無邊功德 [wu liang wu bian gong de]). In your future lives, all your practices will be perfected, you will transcend the Three Realms (三界 [san jie]) and attain great Bodhi (大菩提 [da pu ti]). The mind (心 [xin]) you cultivate is truly a Śramaṇa (沙門 [sha men]) and also a Brahmaṇa (婆羅門 [po luo men]), it is a true Bhikṣu (比丘 [bi qiu]) and truly one who has left home. Such a person is called "leaving home while at home" (在家出家 [zai jia chu jia]).' World-Honored One (世尊 [shi zun])! Or, at one time, in the Kalandaka Bamboo Grove Monastery (迦蘭陀竹林精舍 [jia lan tuo zhu lin jing she]), the Buddha (佛 [fu]) taught and admonished the six unruly Bhikṣus (六群比丘 [liu qun bi qiu]), saying to them: 'You Bhikṣus (比丘 [bi qiu])! Listen carefully, listen carefully! Entering the ocean of Buddha-Dharma (佛法 [fu fa]), faith is the root; crossing the river of samsara (生死河 [sheng si he]), precepts are the raft. If a person who has left home does not guard the precepts (禁戒 [jin jie]), clings to worldly pleasures (世樂 [shi le]), and destroys the precious Buddha-precepts (佛戒寶 [fu jie bao]), or loses right view (正見 [zheng jian]) and enters the forest of wrong views (邪見林 [xie jian lin]), leading countless people into a deep pit, such a Bhikṣu (比丘 [bi qiu]) is not called one who has left home, is not a Śramaṇa (沙門 [sha men]), is not a Brahmaṇa (婆羅門 [po luo men]); their form is like a Śramaṇa (沙門 [sha men]), but their mind (心 [xin]) is always at home. Such a Śramaṇa (沙門 [sha men]) has no practice of renunciation. There are two kinds of renunciation: first, physical renunciation (身遠離 [shen yuan li]); second, mental renunciation (心遠離 [xin yuan li]). Physical renunciation (身遠離 [shen yuan li]) means that if a person leaves home and resides in a secluded place, not stained by defiling objects, this is called physical renunciation (身遠離 [shen yuan li]). If one who has left home cultivates a pure mind (清淨心 [qing jing xin]) and is not stained by defiling objects, this is called mental renunciation (心遠離 [xin yuan li]). Although the body (身 [shen]) has left home, if the mind (心 [xin]) clings to defiling objects, such a person is not called renounced. If a pure-believing man (淨信男 [jing xin nan]) or a pure-believing woman (淨信女 [jing xin nu]) resides in a village and arouses the unsurpassed mind (無上心 [wu shang xin]), benefiting all beings with great compassion (大慈悲 [da ci bei]), such practice is called true renunciation.' Thereupon, the six unruly Bhikṣus (六群惡性比丘 [liu qun e xing bi qiu]), hearing this Dharma (法 [fa]) sound, attained the gentle endurance (柔順忍 [rou shun ren]).

[0306b21] ěr shí, zhì guāng zhǎng zhě chéng fú wēi shén jí cóng zuò qǐ, dǐng lǐ fú zú gōng jìng hé zhǎng, ér bái fú yán: “shì zūn! wǒ jīn cóng fú wén shì bào ēn shén shēn miào fǎ, xīn huái yǒng yuè dé wèi céng yǒu, rú jī kě rén yù gān lù shí. wǒ jīn lè yù chóu bào sì ēn, tóu fú fǎ sēng chū jiā xiū dào, cháng qín jīng jìn xī zhèng pú tí. fú dà cí bēi, yú yī shí zhōng zài pí shě lí chéng, wèi wú gòu chēng shuō shén shēn fǎ: ‘rǔ wú gòu chēng! yǐ qīng jìng xīn wèi shàn yè gēn, yǐ bù shàn xīn wèi è yè gēn, xīn qīng jìng gù shì jiè qīng jìng, xīn zá huì gù shì jiè zá huì. wǒ fú fǎ zhōng yǐ xīn wèi zhǔ, yī qiè zhū fǎ wú bù yóu xīn. rǔ jīn zài jiā yǒu dà fú dé, zhòng bǎo yīng luò wú bù chōng zú, nán nǚ juàn shǔ ān yǐn kuài lè, chéng jiù zhèng jiàn bù bàng sān bǎo, yǐ xiào yǎng xīn gōng jìng zūn qīn, qǐ dà cí bēi gěi shī gū dú, nǎi zhì lóu yǐ shàng bù jiā hài, rěn rǔ wèi yī cí bēi wèi shì, zūn jìng yǒu dé xīn wú jiāo màn, lián mǐn yī qiè yóu rú chì zi, bù tān cái lì cháng xiū xǐ shě, gōng yǎng sān bǎo xīn wú yàn zú, wèi fǎ shě shēn ér wú lìn xī. rú shì bái yī suī bù chū jiā, yǐ jù wú liàng wú biān gōng dé. rǔ yú lái shì wàn xíng yuán mǎn, chāo guò sān jiè zhèng dà pú tí, rǔ suǒ xiū xīn jí zhēn shā mén yì pó luó mén, shì zhēn bǐ qiū shì zhēn chū jiā. rú shì zhī rén, cǐ zé míng wèi zài jiā chū jiā.’ shì zūn huò yǒu yī shí yú jiā lán tuó zhú lín jīng shě, wèi qí è xìng liù qún bǐ qiū shuō jiào jiè fǎ, ér gào zhī yán: ‘rǔ děng bǐ qiū! dì tīng dì tīng! rù fú fǎ hǎi xìn wèi gēn běn, dù shēng sǐ hé jiè wèi chuán fá. ruò rén chū jiā bù hù jìn jiè, tān zhe shì lè huǐ fú jiè bǎo, huò shī zhèng jiàn rù xié jiàn lín, yǐn wú liàng rén duò dà shēn kēng. rú shì bǐ qiū bù míng chū jiā, fēi shì shā mén fēi pó luó mén, xíng shì shā mén xīn cháng zài jiā, rú shì shā mén wú yuǎn lí xíng. yuǎn lí zhī xíng yǒu qí èr zhǒng: yī shēn yuǎn lí. èr xīn yuǎn lí. shēn yuǎn lí zhě, ruò rén chū jiā shēn chù kōng xián, bù rǎn yù jìng míng shēn yuǎn lí. ruò yǒu chū jiā xiū qīng jìng xīn, bù rǎn yù jìng míng xīn yuǎn lí. shēn suī chū jiā, xīn tān yù jìng, rú shì zhī rén bù míng yuǎn lí. ruò jìng xìn nán jí jìng xìn nǚ, shēn jū jù luò fā wú shàng xīn, yǐ dà cí bēi ráo yì yī qiè, rú shì xiū xíng míng zhēn yuǎn lí.’ yú shì liù qún è xìng bǐ qiū, wén shì fǎ yīn dé róu shùn rěn.

[0306b21] er shi, zhi guang zhang zhe cheng fu wei shen ji cong zuo qi, ding li fu zu gong jing he zhang, er bai fu yan: "shi zun! wo jin cong fu wen shi bao en shen shen miao fa, xin huai yong yue de wei ceng you, ru ji ke ren yu gan lu shi. wo jin le yu chou bao si en, tou fu fa seng chu jia xiu dao, chang qin jing jin xi zheng pu ti. fu da ci bei, yu yi shi zhong zai pi she li cheng, wei wu gou cheng shuo shen shen fa: 'ru wu gou cheng! yi qing jing xin wei shan ye gen, yi bu shan xin wei e ye gen, xin qing jing gu shi jie qing jing, xin za hui gu shi jie za hui. wo fu fa zhong yi xin wei zhu, yi qie zhu fa wu bu you xin. ru jin zai jia you da fu de, zhong bao ying luo wu bu chong zu, nan nu juan shu an yin kuai le, cheng jiu zheng jian bu bang san bao, yi xiao yang xin gong jing zun qin, qi da ci bei gei shi gu du, nai zhi lou yi shang bu jia hai, ren ru wei yi ci bei wei shi, zun jing you de xin wu jiao man, lian min yi qie you ru chi zi, bu tan cai li chang xiu xi she, gong yang san bao xin wu yan zu, wei fa she shen er wu lin xi. ru shi bai yi sui bu chu jia, yi ju wu liang wu bian gong de. ru yu lai shi wan xing yuan man, chao guo san jie zheng da pu ti, ru suo xiu xin ji zhen sha men yi po luo men, shi zhen bi qiu shi zhen chu jia. ru shi zhi ren, ci ze ming wei zai jia chu jia.' shi zun huo you yi shi yu jia lan tuo zhu lin jing she, wei qi e xing liu qun bi qiu shuo jiao jie fa, er gao zhi yan: 'ru deng bi qiu! di ting di ting! ru fu fa hai xin wei gen ben, du sheng si he jie wei chuan fa. ruo ren chu jia bu hu jin jie, tan zhe shi le hui fu jie bao, huo shi zheng jian ru xie jian lin, yin wu liang ren duo da shen keng. ru shi bi qiu bu ming chu jia, fei shi sha men fei po luo men, xing shi sha men xin chang zai jia, ru shi sha men wu yuan li xing. yuan li zhi xing you qi er zhong: yi shen yuan li. er xin yuan li. shen yuan li zhe, ruo ren chu jia shen chu kong xian, bu ran yu jing ming shen yuan li. ruo you chu jia xiu qing jing xin, bu ran yu jing ming xin yuan li. shen sui chu jia, xin tan yu jing, ru shi zhi ren bu ming yuan li. ruo jing xin nan ji jing xin nu, shen ju ju luo fa wu shang xin, yi da ci bei rao yi yi qie, ru shi xiu xing ming zhen yuan li.' yu shi liu qun e xing bi qiu, wen shi fa yin de rou shun ren.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0306c27] "However, although we now believe what the Buddha (佛 [fu]) says, we each harbor doubts and our minds are not yet decided. Excellent, World-Honored One (世尊 [shi zun])! You who can cut off all doubts (一切疑 [yi qie yi]) in the world (世間 [shi jian]), who has attained mastery over all dharmas (一切法 [yi qie fa]), who speaks the truth (真實語者 [zhen shi yu zhe]), who speaks without duality (無二語者 [wu er yu zhe]), who is the knower of the path (是知道者 [shi zhi dao zhe]), who is the opener of the path (是開道者 [shi kai dao zhe])! We only wish that the Tathāgata (如來 [ru lai]) would, for us and all sentient beings (一切有情 [yi qie you qing]) in future lives, abandon expedients and speak the true Dharma (真實法 [zhen shi fa]), so that we may forever be free from doubt and regret, and enter the Buddha-path (佛道 [fu dao]). In this assembly, there are two Bodhisattvas (菩薩 [pu sa]): one who has left home (出家 [chu jia]), and one who is at home (在家 [zai jia]). These two Bodhisattvas (菩薩 [pu sa]) are well able to benefit and gladden all sentient beings (一切有情 [yi qie you qing]) without rest. As I reckon, the Bodhisattva (菩薩 [pu sa]) who has left home (出家菩薩 [chu jia pu sa]) is not as good as the Bodhisattva (菩薩 [pu sa]) who cultivates Bodhisattva (菩薩 [pu sa]) practices at home (在家修菩薩行 [zai jia xiu pu sa xing]). Why is this? Formerly, there was a Cakravartin King of the Golden Wheel (金輪轉輪聖王 [jin lun zhuan lun sheng wang]) who aroused the mind of Anuttara-samyak-sambodhi (阿訷多羅三藐三菩提心 [a shen duo luo san miao san pu ti xin]), was weary of the impermanence (無常 [wu chang]), suffering (苦 [ku]), and emptiness (空 [kong]) of the world (世間 [shi jian]), and abandoned his cakravartin (輪王 [lun wang]) position as if discarding phlegm and saliva, purely leaving home and entering the Buddha-path (佛道 [fu dao]). At that time, his queens (夫人 [fu ren]) and palace maidens (婇女 [cai nu]), eighty-four thousand in number, seeing the king (王 [wang]) leave home, each harbored longing and admiration, beating their hearts and wailing with great distress (大逼惱 [da bi nao]), giving rise to the suffering of separation from loved ones (愛別離 [ai bie li]) like the suffering of hell (地獄苦 [de yu ku]). When the Cakravartin King of the Golden Wheel (金輪聖王 [jin lun sheng wang]) first assumed his position, the precious maidens (寶女 [bao nu]) he had attracted, and the king's (王 [wang]) one thousand sons and his ministerial retinue (大臣眷屬 [da chen juan shu]), all lamented the separation and his leaving home, their cries filling the four continents (四天下 [si tian xia]). These dependents (眷屬 [juan shu]) each said: 'Our king's (王 [wang]) blessings (福 [fu]) and wisdom (智 [zhi]) are immeasurable and boundless, how could he abandon us and leave home? Alas, how bitter! The world (世界 [shi jie]) is empty and void! From now on, we have no reliance, no support.' If pure-believing good men (淨信善男子 [jing xin shan nan zi]) and good women (善女人 [shan nu ren]) take refuge in the Buddha (佛 [fu]), Dharma (法 [fa]), and Sangha (僧 [seng]) and arouse the mind of Bodhi (菩提 [pu ti]), leaving their parents (父母 [fu mu]) and entering the path, their parents (父母 [fu mu]), out of compassion and deep affection, will experience sorrow and separation that moves heaven and earth, like a fish in a dried-up rut, writhing on the ground; the suffering of separation from loved ones (愛別離苦 [ai bie li ku]) is also like this, like the minds of that Cakravartin King's (輪王 [lun wang]) dependents (眷屬 [juan shu]). How can a Bodhisattva (菩薩 [pu sa]) who has left home, while benefiting sentient beings, harm their parents (父母 [fu mu]) and wife (妻子 [qi zi]), causing countless people to suffer greatly? For this reason, a Bodhisattva (菩薩 [pu sa]) who has left home has no compassion (慈 [ci]), no pity (悲 [bei]), and does not benefit sentient beings. Therefore, they are not like a Bodhisattva (菩薩 [pu sa]) at home who possesses great compassion (大慈悲 [da ci bei]) and pities all sentient beings (眾生 [zhong sheng]) and benefits everyone."

[0306c27] “rán jīn wǒ děng suī xìn fú shuō, gè gè huái yí yì wèi jué dìng. shàn zāi, shì zūn! néng duàn shì jiān yī qiè yí zhě,, yú yī qiè fǎ dé zì zài zhě,, zhēn shí yǔ zhě,, wú èr yǔ zhě,, shì zhī dào zhě,, shì kāi dào zhě, wéi yuàn rú lái! wèi wǒ děng bèi jí wèi lái shì yī qiè yǒu qíng, shě yú fāng biàn shuō zhēn shí fǎ, yǒng lí yí huǐ, lìng rù fú dào. jīn cǐ huì zhōng yǒu èr pú sà, yī zhě chū jiā, èr zhě zài jiā, shì èr pú sà, shàn néng lì lè yī qiè yǒu qíng ér wú xiū xī, rú wǒ wéi cǔn, chū jiā pú sà bù jí zài jiā xiū pú sà xíng. suǒ yǐ zhě hé? xī yǒu jīn lún zhuǎn lún shèng wáng, fā ā nòu duō luó sān miǎo sān pú tí xīn, yàn lí shì jiān wú cháng kǔ kōng, shě lún wáng wèi rú qì tì tuò, qīng jìng chū jiā rù yú fú dào. shì shí hòu gōng fū rén cāi nǚ bā wàn sì qiān, jiàn wáng chū jiā gè huái liàn mù, fǔ xīn hào tòng shēng dà bī nǎo, qǐ ài bié lí rú de yù kǔ. jīn lún shèng wáng chū shòu wèi shí, suǒ gǎn bǎo nǚ jí wáng qiān zi dà chén juàn shǔ, gòng shāng lí bié shě wèi chū jiā, hào qì zhī shēng mǎn sì tiān xià. cǐ zhū juàn shǔ gè zuò shì yán: ‘wǒ wáng fú zhì wú liàng wú biān, rú hé jiàn qì shě wǒ chū jiā? āi zāi kǔ zāi shì jiè kōng xū, cóng jīn yǐ qù wú yī wú hù.’ ruò yǒu jìng xìn shàn nán zi,, shàn nǚ rén, guī fú fǎ sēng fā pú tí xīn, shě lí fù mǔ chū jiā rù dào, fù mǔ lián mǐn ēn niàn qíng shēn, lí bié bēi āi gǎn dòng tiān de, rú hé zhé yú wǎn zhuǎn yú de, ài bié lí kǔ yì fù rú shì, rú bǐ lún wáng juàn shǔ zhī xīn. chū jiā pú sà ráo yì zhòng shēng, yún hé ráo hài fù mǔ qī zi, lìng wú liàng rén shòu dà kǔ nǎo? yǐ shì yīn yuán chū jiā pú sà, wú cí wú bēi bù lì zhòng shēng, shì gù fēi rú zài jiā pú sà jù dà cí bēi, lián mǐn zhòng shēng lì yì yī qiè.”

[0306c27] "ran jin wo deng sui xin fu shuo, ge ge huai yi yi wei jue ding. shan zai, shi zun! neng duan shi jian yi qie yi zhe,, yu yi qie fa de zi zai zhe,, zhen shi yu zhe,, wu er yu zhe,, shi zhi dao zhe,, shi kai dao zhe, wei yuan ru lai! wei wo deng bei ji wei lai shi yi qie you qing, she yu fang bian shuo zhen shi fa, yong li yi hui, ling ru fu dao. jin ci hui zhong you er pu sa, yi zhe chu jia, er zhe zai jia, shi er pu sa, shan neng li le yi qie you qing er wu xiu xi, ru wo wei cun, chu jia pu sa bu ji zai jia xiu pu sa xing. suo yi zhe he? xi you jin lun zhuan lun sheng wang, fa a nou duo luo san miao san pu ti xin, yan li shi jian wu chang ku kong, she lun wang wei ru qi ti tuo, qing jing chu jia ru yu fu dao. shi shi hou gong fu ren cai nu ba wan si qian, jian wang chu jia ge huai lian mu, fu xin hao tong sheng da bi nao, qi ai bie li ru de yu ku. jin lun sheng wang chu shou wei shi, suo gan bao nu ji wang qian zi da chen juan shu, gong shang li bie she wei chu jia, hao qi zhi sheng man si tian xia. ci zhu juan shu ge zuo shi yan: 'wo wang fu zhi wu liang wu bian, ru he jian qi she wo chu jia? ai zai ku zai shi jie kong xu, cong jin yi qu wu yi wu hu.' ruo you jing xin shan nan zi,, shan nu ren, gui fu fa seng fa pu ti xin, she li fu mu chu jia ru dao, fu mu lian min en nian qing shen, li bie bei ai gan dong tian de, ru he zhe yu wan zhuan yu de, ai bie li ku yi fu ru shi, ru bi lun wang juan shu zhi xin. chu jia pu sa rao yi zhong sheng, yun he rao hai fu mu qi zi, ling wu liang ren shou da ku nao? yi shi yin yuan chu jia pu sa, wu ci wu bei bu li zhong sheng, shi gu fei ru zai jia pu sa ju da ci bei, lian min zhong sheng li yi yi qie."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0307a25] At that time, the Buddha (佛 [fu]) said to the elder Zhiguang (智光長者 [zhi guang zhang zhe]): "Excellent, excellent! You, with great compassion (大慈悲 [da ci bei]), have urged me to speak about the superiority and inferiority of the two kinds of practitioners: those who have left home and those who are at home. Your current question, that a Bodhisattva (菩薩 [pu sa]) who has left home is inferior to one at home, this statement is incorrect. Why is this? A Bodhisattva (菩薩 [pu sa]) who has left home is immeasurably and boundlessly superior to one at home, incomparable. Why so? A Bodhisattva (菩薩 [pu sa]) who has left home, with the power of right wisdom (正慧力 [zheng hui li]), subtly observes all kinds of faults that exist at home. For example, all worldly dwellings (一切舍宅 [yi qie she zhai]) accumulate things without knowing satisfaction, like the great ocean (大海 [da hai]) that receives all large and small rivers (大小河水 [da xiao he shui]) but is never full. Good man! To the south of Fragrant Mountain (香山 [xiang shan]) and north of Snow Mountain (雪山 [xue shan]) there is Anavatapta Lake (阿訷池 [a shen chi]). The Four Dragon Kings (四大龍王 [si da long wang]) each reside in a corner: the Southeast Dragon King (東南龍王 [dong nan long wang]) has a white elephant head, the Southwest Dragon King (西南龍王 [xi nan long wang]) has a great ox head, the Northwest Dragon King (西北龍王 [xi bei long wang]) has a lion head, and the Northeast Dragon King (東北龍王 [dong bei long wang]) has a great horse head. From each of the four corners, a great river (大河 [da he]) flows out: one is the Ganges River (殑伽河 [qing jia he]), and wherever its water reaches, white elephants (白象 [bai xiang]) emerge; the second is the Sindhu River (信渡河 [xin du he]), and wherever its water reaches, water buffaloes (水牛 [shui niu]) emerge; the third is the Vakṣu River (薄芻河 [bao chu he]), and wherever its water reaches, lions (師子 [shi zi]) emerge; the fourth is the Sitā River (私陀河 [si tuo he]), and wherever its water reaches, great horses (大馬 [da ma]) emerge. Such great rivers (大河 [da he]), each has five hundred medium rivers (五百中河 [wu bai zhong he]), and each medium river (中河 [zhong he]) has countless small rivers (無量小河 [wu liang xiao he]). All these large, medium, and small waters (眾水 [zhong shui]) enter the great ocean (大海 [da hai]), yet this great ocean (大海 [da hai]) is never full. All the dwellings (居處舍宅 [ju chu she zhai]) of worldly beings (世間眾生 [shi jian zhong sheng]) are also like this; gathering precious treasures (珍寶 [zhen bao]) from all four directions, they all enter the house and are never satisfied. They seek and accumulate much, creating all kinds of sins (種種罪 [zhong zhong zui]). Impermanence (無常 [wu chang]) suddenly arrives, and they abandon their old dwelling (故宅 [gu zhai]). At that time, the owner of the dwelling (宅主 [zhai zhu]) receives retribution according to their karma (隨業受報 [sui ye shou bao]), and for countless kalpas (無量劫 [wu liang jie]), they have no place to return. Good man! The dwelling (宅 [zhai]) refers to the five aggregates (五蘊身 [wu yun shen]), and its owner (宅主 [zhai zhu]) is your original consciousness (本識 [ben shi]). Who among the wise would delight in a conditioned dwelling (有為宅 [you wei zhai])? Only the Bodhi (菩提 [pu ti]) joyful precious palace (安樂寶宮 [an le bao gong]) is free from old age (老 [lao]), sickness (病 [bing]), death (死 [si]), sorrow (憂 [you]), grief (悲 [bei]), and suffering (苦惱 [ku nao]). If sharp-rooted, deeply faithful good men (利根淨信深厚善男子 [li gen jing xin shen hou shan nan zi]) and so on desire to deliver their parents (父母 [fu mu]), wife (妻子 [qi zi]), and dependents (眷屬 [juan shu]) into the unconditioned nectar dwelling (無為甘露宅 [wu wei gan lu zhai]), they must take refuge in the Three Jewels (三寶 [san bao]) and leave home to learn the path."

[0307a25] ěr shí, fú gào zhì guāng zhǎng zhě: “shàn zāi, shàn zāi! rǔ dà cí bēi quàn qǐng wǒ shuō chū jiā zài jiā èr zhǒng shèng liè. rǔ jīn suǒ wèn, chū jiā pú sà bù rú zài jiā. shì yì bù rán. suǒ yǐ zhě hé? chū jiā pú sà shèng yú zài jiā, wú liàng wú biān bù kě wèi bǐ. hé yǐ gù? chū jiā pú sà yǐ zhèng huì lì, wēi xì guān chá zài jiā suǒ yǒu zhǒng zhǒng guò shī, suǒ wèi shì jiān yī qiè shě zhái, jī jù qí zhōng bù zhī mǎn zú, yóu rú dà hǎi róng shòu yī qiè dà xiǎo hé shuǐ wèi céng mǎn zú. shàn nán zi! xiāng shān zhī nán xuě shān zhī běi yǒu ā nòu chí, sì dà lóng wáng gè jū yī jiǎo, dōng nán lóng wáng bái xiàng tóu, xī nán lóng wáng dà niú tóu, xī běi lóng wáng shī zi tóu, dōng běi lóng wáng dà mǎ tóu, gè cóng sì jiǎo yǒng chū dà hé: yī qíng jiā hé, qí shuǐ suǒ zhì bái xiàng suí chū； èr xìn dù hé, qí shuǐ suǒ zhì shuǐ niú suí chū； sān báo chú hé, qí shuǐ suǒ zhì shī zi suí chū； sì sī tuó hé, qí shuǐ suǒ zhì dà mǎ suí chū. rú shì dà hé, yī yī gè yǒu wǔ bǎi zhōng hé, zhōng hé gè yǒu wú liàng xiǎo hé, shì dà zhōng xiǎo yī qiè zhòng shuǐ jiē rù dà hǎi, rán cǐ dà hǎi wèi céng mǎn zú. shì jiān zhòng shēng suǒ yǒu yī qiè jū chù shě zhái, yì fù rú shì, jù zhū zhēn bǎo cóng sì fāng lái, xī rù zhái zhōng wèi céng mǎn zú, duō qiú jī jù zào zhǒng zhǒng zuì, wú cháng hū zhì qì shě gù zhái, shì shí zhái zhǔ suí yè shòu bào, jīng wú liàng jié zhōng wú suǒ guī. shàn nán zi! suǒ wèi zhái zhě jí wǔ yùn shēn, qí zhái zhǔ zhě shì rǔ běn shí. shuí yǒu zhì zhě lè yǒu wèi zhái? wéi yǒu pú tí ān lè bǎo gōng, lí lǎo bìng sǐ yōu bēi kǔ nǎo. ruò yǒu lì gēn jìng xìn shēn hòu shàn nán zi děng, yù dù fù mǔ qī zi juàn shǔ lìng rù wú wèi gān lù zhái zhě, xū guī sān bǎo chū jiā xué dào.”

[0307a25] er shi, fu gao zhi guang zhang zhe: "shan zai, shan zai! ru da ci bei quan qing wo shuo chu jia zai jia er zhong sheng lie. ru jin suo wen, chu jia pu sa bu ru zai jia. shi yi bu ran. suo yi zhe he? chu jia pu sa sheng yu zai jia, wu liang wu bian bu ke wei bi. he yi gu? chu jia pu sa yi zheng hui li, wei xi guan cha zai jia suo you zhong zhong guo shi, suo wei shi jian yi qie she zhai, ji ju qi zhong bu zhi man zu, you ru da hai rong shou yi qie da xiao he shui wei ceng man zu. shan nan zi! xiang shan zhi nan xue shan zhi bei you a nou chi, si da long wang ge ju yi jiao, dong nan long wang bai xiang tou, xi nan long wang da niu tou, xi bei long wang shi zi tou, dong bei long wang da ma tou, ge cong si jiao yong chu da he: yi qing jia he, qi shui suo zhi bai xiang sui chu; er xin du he, qi shui suo zhi shui niu sui chu; san bao chu he, qi shui suo zhi shi zi sui chu; si si tuo he, qi shui suo zhi da ma sui chu. ru shi da he, yi yi ge you wu bai zhong he, zhong he ge you wu liang xiao he, shi da zhong xiao yi qie zhong shui jie ru da hai, ran ci da hai wei ceng man zu. shi jian zhong sheng suo you yi qie ju chu she zhai, yi fu ru shi, ju zhu zhen bao cong si fang lai, xi ru zhai zhong wei ceng man zu, duo qiu ji ju zao zhong zhong zui, wu chang hu zhi qi she gu zhai, shi shi zhai zhu sui ye shou bao, jing wu liang jie zhong wu suo gui. shan nan zi! suo wei zhai zhe ji wu yun shen, qi zhai zhu zhe shi ru ben shi. shui you zhi zhe le you wei zhai? wei you pu ti an le bao gong, li lao bing si you bei ku nao. ruo you li gen jing xin shen hou shan nan zi deng, yu du fu mu qi zi juan shu ling ru wu wei gan lu zhai zhe, xu gui san bao chu jia xue dao."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0307b21] At that time, the Tathāgata (如來 [ru lai]) spoke verses again, saying:

"The Bodhisattva (菩薩 [pu sa]) who has left home is superior to one at home,
Incalculable by numbers or analogies.
Being at home is oppressive like a prison (牢獄 [lao yu]),
It is very difficult to seek liberation.
Leaving home is spacious like empty space (虛空 [xu kong]),
Free and unconditioned, free from attachment.
Carefully observe the many faults at home,
Creating boundless sinful karma.
Striving for a livelihood is always insufficient,
Like the great ocean (大海 [da hai]), it is difficult to fill.
The Dragon Kings (龍王 [long wang]) of Anavatapta Lake (阿訷達池 [a shen da chi]),
From their four corners, four great rivers (四大河 [si da he]) flow forth.
All the waters of large, medium, and small rivers,
Flow day and night without ceasing for a moment,
Yet that great ocean (大海 [da hai]) is never full.
The coveted dwellings (舍宅 [she zhai]) are also like this,
At home, many evil karmas (惡業 [e ye]) arise,
Never washed away or eradicated by repentance.
They foolishly cling to this fragile body (危脆身 [wei cui shen]),
Not realizing life ends like morning dew.
Yama's (焰魔 [yan mo]) messengers urge them on,
Wife (妻子 [qi zi]) and house (屋宅 [wu zhai]) cannot follow.
In the deep, dark night (幽冥黑闇 [you ming hei an]),
They go alone to the door of death (死門 [si men]), receiving retribution according to their karma.
The Buddhas (諸佛 [zhu fu]) appear and arouse compassion (悲愍 [bei min]),
Wishing to make sentient beings (眾生 [zhong sheng]) weary of the world (世間 [shi jian]).
You have now obtained this difficult-to-obtain body (難得身 [nan de shen]),
You should diligently strive and not be negligent.
The dwelling (屋宅 [wu zhai]) at home is deeply to be loathed,
The empty and tranquil precious abode (空寂寶舍 [kong ji bao she]) is inconceivable.
Forever free from sickness (病苦 [bing ku]) and sorrow (憂惱 [you nao]),
All the wise should observe this well.
In the future, pure-believing good men (淨信善男女 [jing xin shan nan nu]),
Who wish to deliver their parents (父母 [fu mu]) and dependents (眷屬 [juan shu]),
To enter the unconditioned nectar city (無為甘露城 [wu wei gan lu cheng]),
May they desire to leave home and cultivate the wonderful path.
Gradually cultivating and attaining perfect enlightenment (正覺 [zheng jue]),
They will turn the unsurpassed Dharma-wheel (大法輪 [da fa lun]).

[0307b21] ěr shí, rú lái zhòng shuō jì yán:

“chū jiā pú sà shèng zài jiā,　　suàn fēn yù fēn mò néng bǐ.
　zài jiā bī pò rú láo yù,　　yù qiú jiě tuō shén wèi nán,
　chū jiā xián kuàng ruò xū kōng,　　zì zài wú wèi lí xì zhe.
　dì guān zài jiā duō guò shī,　　zào zhū zuì yè wú yǒu biān,
　yíng shēng tān qiú héng bù zú,　　yóu rú dà hǎi nán kě mǎn.
　ā nòu dá chí lóng wáng děng,　　sì jiǎo yǒng chū sì dà hé,
　dà zhōng xiǎo hé suǒ yǒu shuǐ,　　zhòu yè liú zhù wú zàn xiē,
　rán bǐ dà hǎi wèi cháng mǎn.　　suǒ tān shě zhái yì rú shì,
　zài jiā duō qǐ zhū è yè,　　wèi cháng xǐ chàn lìng miè chú,
　kōng zhī ài niàn wēi cuì shēn,　　bù jué mìng suí cháo lù jǐn.
　yàn mó shǐ zhě xiāng cuī bī,　　qī zi wū zhái wú suǒ suí,
　yōu míng hēi àn zhǎng yè zhōng,　　dú wǎng sǐ mén suí yè shòu.
　zhū fú chū xiàn qǐ bēi mǐn,　　yù lìng zhòng shēng yàn shì jiān,
　rǔ jīn yǐ huò nán dé shēn,　　dāng qín jīng jìn wù fàng yì.
　zài jiā wū zhái shēn kě yàn,　　kōng jì bǎo shě nán sī yì,
　yǒng lí bìng kǔ jí yōu nǎo,　　zhū yǒu zhì zhě shàn guān chá.
　dāng lái jìng xìn shàn nán nǚ,　　yù dù fù mǔ jí juàn shǔ,
　lìng rù wú wèi gān lù chéng,　　yuàn qiú chū jiā xiū miào dào,
　jiàn jiàn xiū xíng chéng zhèng jué,　　dāng zhuǎn wú shàng dà fǎ lún.

[0307b21] er shi, ru lai zhong shuo ji yan:

"chu jia pu sa sheng zai jia, suan fen yu fen mo neng bi.
zai jia bi po ru lao yu, yu qiu jie tuo shen wei nan,
chu jia xian kuang ruo xu kong, zi zai wu wei li xi zhe.
di guan zai jia duo guo shi, zao zhu zui ye wu you bian,
ying sheng tan qiu heng bu zu, you ru da hai nan ke man.
a nou da chi long wang deng, si jiao yong chu si da he,
da zhong xiao he suo you shui, zhou ye liu zhu wu zan xie,
ran bi da hai wei chang man. suo tan she zhai yi ru shi,
zai jia duo qi zhu e ye, wei chang xi chan ling mie chu,
kong zhi ai nian wei cui shen, bu jue ming sui chao lu jin.
yan mo shi zhe xiang cui bi, qi zi wu zhai wu suo sui,
you ming hei an zhang ye zhong, du wang si men sui ye shou.
zhu fu chu xian qi bei min, yu ling zhong sheng yan shi jian,
ru jin yi huo nan de shen, dang qin jing jin wu fang yi.
zai jia wu zhai shen ke yan, kong ji bao she nan si yi,
yong li bing ku ji you nao, zhu you zhi zhe shan guan cha.
dang lai jing xin shan nan nu, yu du fu mu ji juan shu,
ling ru wu wei gan lu cheng, yuan qiu chu jia xiu miao dao,
jian jian xiu xing cheng zheng jue, dang zhuan wu shang da fa lun.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0307c12] "Furthermore, good man! A Bodhisattva (菩薩 [pu sa]) who has left home views worldly dwellings (世舍宅 [shi she zhai]) like a spark from a stone, giving rise to deep weariness. Why is this? For example, a tiny spark can burn all grasses and trees; worldly dwellings (世間舍宅 [shi jian she zhai]) are also like this: they seek with greedy minds, rushing in all four directions. If they gain something, their use is insufficient, and they constantly seek without weariness; if they gain nothing, their minds are afflicted with heat and vexation, and they seek day and night. Therefore, all worldly dwellings (世間舍宅 [shi jian she zhai]) can generate immeasurable fires of affliction (煩惱之火 [fan nao zhi huo]), causing greed and never knowing satisfaction. Worldly wealth (世間財寶 [shi jian cai bao]) is like grass and trees, and the mind of greed is like worldly dwellings (世舍宅 [shi she zhai]). For this reason, all Buddhas (一切諸佛 [yi qie zhu fu]) speak of the Three Realms (三界 [san jie]) as a burning house (火宅 [huo zhai]). Good man! A Bodhisattva (菩薩 [pu sa]) who has left home, being able to make this observation, renounces the world (世間 [shi jian]) and is called a true renunciant."

[0307c12] “fù cì, shàn nán zi! chū jiā pú sà guān shì shě zhái, yóu rú shí huǒ shēn shēng yàn huàn. hé yǐ gù? pì rú wēi huǒ néng shāo yī qiè zhū cǎo mù děng, shì jiān shě zhái yì fù rú shì, tān xīn qiú mì chí zǒu sì fāng. ruò yǒu suǒ dé, shòu yòng bù zú, yú yī qiè shí zhuī qiú wú yàn； ruò wú suǒ dé, xīn shēng rè nǎo rì yè zhuī qiú. shì gù shì jiān yī qiè shě zhái, néng shēng wú liàng fán nǎo zhī huǒ, wèi qǐ tān xīn héng wú zhī zú. shì jiān cái bǎo yóu rú cǎo mù, tān yù zhī xīn rú shì shě zhái, yǐ shì yīn yuán, yī qiè zhū fú shuō yú sān jiè míng wèi huǒ zhái. shàn nán zi! chū jiā pú sà néng zuò shì guān, yàn lí shì jiān, míng zhēn chū jiā.”

[0307c12] "fu ci, shan nan zi! chu jia pu sa guan shi she zhai, you ru shi huo shen sheng yan huan. he yi gu? pi ru wei huo neng shao yi qie zhu cao mu deng, shi jian she zhai yi fu ru shi, tan xin qiu mi chi zou si fang. ruo you suo de, shou yong bu zu, yu yi qie shi zhui qiu wu yan; ruo wu suo de, xin sheng re nao ri ye zhui qiu. shi gu shi jian yi qie she zhai, neng sheng wu liang fan nao zhi huo, wei qi tan xin heng wu zhi zu. shi jian cai bao you ru cao mu, tan yu zhi xin ru shi she zhai, yi shi yin yuan, yi qie zhu fu shuo yu san jie ming wei huo zhai. shan nan zi! chu jia pu sa neng zuo shi guan, yan li shi jian, ming zhen chu jia."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0307c21] At that time, the Tathāgata (如來 [ru lai]) spoke verses again, saying:

"A Bodhisattva (菩薩 [pu sa]) who has left home views worldly dwellings (世宅 [shi zhai]),
Like the tiny fire (微少火 [wei shao huo]) of humans.
All grasses and trees can gradually be burned,
Worldly dwellings (世宅 [shi zhai]) are also to be known as such.
All sentient beings' (眾生 [zhong sheng]) wealth and treasures,
Constantly sought by each other, are always insufficient.
The suffering of not obtaining is always in the mind (心 [xin]),
The fire of old age (老 [lao]), sickness (病 [bing]), and death (死 [si]) is never extinguished.
For this reason, all World-Honored Ones (諸世尊 [zhu shi zun]),
Speak of the Three Realms (三界 [san jie]) as a burning house (火宅 [huo zhai]).
If one wishes to transcend the suffering of the Three Realms (三界苦 [san jie ku]),
One should cultivate pure conduct (梵行 [fan xing]) and become a Śramaṇa (沙門 [sha men]).
Samādhi (三昧 [san mei]) and supernatural powers (神通 [shen tong]) appear,
Self-benefit and benefiting others are fully accomplished.

[0307c21] ěr shí, rú lái zhòng shuō jì yán:

“chū jiā pú sà guān shì zhái,　　yóu rú rén jiān wēi shǎo huǒ,
　yī qiè cǎo mù jiàn néng shāo,　　shì zhái dāng zhī yì rú shì.
　zhòng shēng suǒ yǒu zhòng cái bǎo,　　gèng hù zhuī qiú cháng bù zú,
　qiú bù dé kǔ héng zài xīn,　　lǎo bìng sǐ huǒ wú shí miè,
　yǐ shì yīn yuán zhū shì zūn,　　shuō yú sān jiè wèi huǒ zhái.
　ruò yù chāo guò sān jiè kǔ,　　yīng xiū fàn xíng zuò shā mén,
　sān mèi shén tōng dé xiàn qián,　　zì lì lì tā xī yuán mǎn.

[0307c21] er shi, ru lai zhong shuo ji yan:

"chu jia pu sa guan shi zhai, you ru ren jian wei shao huo,
yi qie cao mu jian neng shao, shi zhai dang zhi yi ru shi.
zhong sheng suo you zhong cai bao, geng hu zhui qiu chang bu zu,
qiu bu de ku heng zai xin, lao bing si huo wu shi mie,
yi shi yin yuan zhu shi zun, shuo yu san jie wei huo zhai.
ruo yu chao guo san jie ku, ying xiu fan xing zuo sha men,
san mei shen tong de xian qian, zi li li ta xi yuan man.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0308a01] "Furthermore, good man! One who delights in leaving home should view dwellings (舍宅 [she zhai]) as a great treasure hidden in a stone cave deep in the mountains. For example, a wealthy elder had only one son. His family was extremely rich, with immeasurable wealth, countless servants (奴婢僕從 [nu bi pu cong]), elephants (象 [xiang]), and horses (馬 [ma]). Later, the father suddenly fell seriously ill, and no famous doctors (名醫 [ming yi]) or good medicines (良藥 [liang yao]) could cure him. The elder knew that he would die soon, so he called his son and told him: 'All my wealth, I entrust to you. Guard it diligently; do not let it be lost.' After entrusting it, he died.

[0308a01] “fù cì, shàn nán zi! ài lè chū jiā dāng guān shě zhái, rú bǐ shēn shān shí kū zhī zhōng yǒu dà bǎo cáng. pì rú zhǎng zhě wéi yǒu yī zi, qí jiā dà fù cái bǎo wú liàng, nú bì pú cóng xiàng mǎ wú shù. qí fù yú hòu hū zāo zhòng bìng, míng yī liáng yào bù néng jiù liáo. zhǎng zhě zì zhī jiāng sǐ bù jiǔ, jí mìng qí zi ér gào zhī yán: ‘fán wǒ suǒ yǒu yī qiè cái bǎo fù zhǔ yú rǔ, qín jiā shǒu hù wù lìng lòu shī.’ jì fù zhǔ yǐ jí biàn mìng zhōng.

[0308a01] "fu ci, shan nan zi! ai le chu jia dang guan she zhai, ru bi shen shan shi ku zhi zhong you da bao cang. pi ru zhang zhe wei you yi zi, qi jia da fu cai bao wu liang, nu bi pu cong xiang ma wu shu. qi fu yu hou hu zao zhong bing, ming yi liang yao bu neng jiu liao. zhang zhe zi zhi jiang si bu jiu, ji ming qi zi er gao zhi yan: 'fan wo suo you yi qie cai bao fu zhu yu ru, qin jia shou hu wu ling lou shi.' ji fu zhu yi ji bian ming zhong.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0308a08] "At that time, the elder's son (長者子 [zhang zhe zi]) did not obey his father's instructions. He indulged in dissipation, thus harming the family business (家業 [jia ye]). His wealth was scattered, and his servants (僮僕 [tong pu]) ran away, leaving him with nothing to rely on. At that time, his old mother (老母 [lao mu]) was filled with sorrow and vexation, and she also fell seriously ill and soon passed away. The son, impoverished and without support, went into the mountains and valleys to gather firewood and pick fruits to sell for a living. At that time, he encountered snow and entered a stone cave to rest temporarily. This cave was where a former king had hidden the seven treasures (七寶 [qi bao]), and no one knew about it. For hundreds or thousands of years, it had been completely devoid of human traces. At that time, the poor man (貧人 [pin ren]), due to his past karma (業因緣故 [ye yin yuan gu]), accidentally entered the cave and saw immeasurable gold. His heart was greatly rejoiced as never before. He then divided the gold into several portions: some for building a house (舍宅 [she zhai]), some for marrying a wife (妻財 [qi cai]), and so on for servants (奴婢 [nu bi]), elephants (象 [xiang]), and horses (馬 [ma]). All his desires were fulfilled as he wished. While he was making these calculations, some thieves (群賊 [qun zei]), chasing a deer, arrived in front of the cave. Seeing the poor man distributing the gold, they abandoned the deer, killed the man, and took the gold. Ignorant ordinary people are also like this, deeply attached to worldly pleasures (世樂 [shi le]) and not delighting in renunciation. The deep mountain stone cave is like a worldly dwelling (世舍宅 [shi she zhai]), the hidden gold treasure is like good roots (善根 [shan gen]), and Yama's (琰魔 [yan mo]) messengers are like the thieves. According to their karma (隨業受報 [sui ye shou bao]), they fall into the three evil paths (三惡道 [san e dao]), do not hear the names of their parents (父母 [fu mu]) or the Three Jewels (三寶 [san bao]), and lose their good roots (善根 [shan gen]). For this reason, one should be weary, arouse the unsurpassed Bodhi-mind (大菩提心 [da pu ti xin]), leave home to cultivate the path, and hope to achieve wonderful enlightenment (妙覺 [miao jue])."

[0308a08] “shí zhǎng zhě zi bù shùn qí mìng, zì xíng fàng yì jì sǔn jiā yè, cái wù sàn shī,, tóng pú táo shì ér wú suǒ yī. shí bǐ lǎo mǔ xīn huái yōu nǎo, suì dé zhòng bìng jí biàn zhōng mò. qí zi pín qióng wú suǒ shì hù, suì tóu shān gǔ shí xīn cǎi guǒ huò yù zì gěi. bǐ shí yù xuě rù shí kū zhōng quán zì qì xī, rán cǐ kū zhōng shì xī guó wáng cáng qī bǎo suǒ, wú néng zhī zhě, jīng shù bǎi qiān nián jiǒng jué rén jī. shí bǐ pín rén yè yīn yuán gù, ǒu rù kū zhōng jiàn wú liàng jīn, xīn dà huān xǐ dé wèi céng yǒu, yīn ér fēn gē ruò gàn fēn jīn zào lì shě zhái, ruò gàn fēn jīn wèi qǔ qī cái, rú shì nú bì,, rú shì xiàng mǎ, suí xīn suǒ yù jiē rú qí yì. zuò shì jì shí, yǒu zhū qún zéi wèi chèn zǒu lù dào yú kū qián, jiàn cǐ pín rén yǐ jīn fēn pèi, suì shě qí lù shā rén qǔ jīn. yú chī fán fū yì fù rú shì, shēn zhe shì lè bù lè chū lí, shēn shān shí kū rú shì shě zhái, fú cáng jīn bǎo yóu rú shàn gēn, yǎn mó shǐ zhě jí shì qún zéi, suí yè shòu bào duò sān è dào, bù wén fù mǔ sān bǎo míng zì sàng shī shàn gēn, yǐ shì yīn yuán, yīng dāng yàn lí, fā yú wú shàng dà pú tí xīn, chū jiā xiū dào xī chéng miào jué.”

[0308a08] "shi zhang zhe zi bu shun qi ming, zi xing fang yi ji sun jia ye, cai wu san shi,, tong pu tao shi er wu suo yi. shi bi lao mu xin huai you nao, sui de zhong bing ji bian zhong mo. qi zi pin qiong wu suo shi hu, sui tou shan gu shi xin cai guo huo yu zi gei. bi shi yu xue ru shi ku zhong quan zi qi xi, ran ci ku zhong shi xi guo wang cang qi bao suo, wu neng zhi zhe, jing shu bai qian nian jiong jue ren ji. shi bi pin ren ye yin yuan gu, ou ru ku zhong jian wu liang jin, xin da huan xi de wei ceng you, yin er fen ge ruo gan fen jin zao li she zhai, ruo gan fen jin wei qu qi cai, ru shi nu bi,, ru shi xiang ma, sui xin suo yu jie ru qi yi. zuo shi ji shi, you zhu qun zei wei chen zou lu dao yu ku qian, jian ci pin ren yi jin fen pei, sui she qi lu sha ren qu jin. yu chi fan fu yi fu ru shi, shen zhe shi le bu le chu li, shen shan shi ku ru shi she zhai, fu cang jin bao you ru shan gen, yan mo shi zhe ji shi qun zei, sui ye shou bao duo san e dao, bu wen fu mu san bao ming zi sang shi shan gen, yi shi yin yuan, ying dang yan li, fa yu wu shang da pu ti xin, chu jia xiu dao xi cheng miao jue."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0308a26] At that time, the Tathāgata (如來 [ru lai]) spoke verses again, saying:

"Bodhisattvas (菩薩 [pu sa]) who delight in being at home,
View their dwelling (舍宅 [she zhai]) as a treasure.
For example, an elder had a son,
His family was very rich, abundant in wealth,
Servants (奴婢 [nu bi]), attendants (僕從 [pu cong]), elephants (象 [xiang]), and horses (馬 [ma]),
Everything needed was plentiful.
Later, the elder fell ill,
All doctors (良醫 [liang yi]) in the world were helpless.
Before dying, he commanded his relatives,
Entrusting his family wealth to his son,
Teaching him to be filial and nurturing,
And to diligently offer sacrifices without interruption.
At that time, his son disobeyed his father's command,
Indulging in much foolishness and dissipation.
His old mother (老母 [lao mu]) was sorrowful and fell ill,
And due to her wicked son, she soon passed away.
His family scattered, having no support,
He constantly picked firewood and sold goods for a living.
He went into the mountains and encountered wind and snow,
Entering a stone cave to rest for a while.
In the cave, there was a wondrous treasure (妙寶 [miao bao]) hidden in the past,
Which had been there for a long time, unknown to anyone.
The woodcutter found the true gold treasure (真金藏 [zhen jin cang]),
His heart was filled with joy and a sense of wonder.
Immediately he distributed the true gold treasure (真金寶 [zhen jin bao]),
Using it for whatever he desired,
Some for building a house (造舍 [zao she]), some for a wife's (妻 [qi]) property,
Servants (奴婢 [nu bi]), elephants (象 [xiang]), horses (馬 [ma]), and carriages.
He calculated for the future, unable to renounce it,
Thieves (群賊 [qun zei]) arrived before him because of a deer,
It was the time for his enemies to meet,
So they killed the poor man (貧人 [pin ren]) and took the gold.
Ignorant sentient beings (愚癡眾生 [yu chi zhong sheng]) are also like this,
The stone cave is like a worldly dwelling (世間宅 [shi jian zhai]),
The hidden true gold (真金 [zhen jin]) is comparable to good roots (善根 [shan gen]),
Yama's (琰魔 [yan mo]) ghost messengers are like robbers (劫賊 [jie zei]).
For this reason, Buddha's (佛 [fu]) children,
Should quickly leave home and cultivate wholesome qualities.
One should view body (身 [shen]) and life (命 [ming]) as a floating bubble,
Diligently cultivate precepts (戒 [jie]) and patience (忍 [ren]) paramitas (波羅蜜 [bo luo mi]),
And go to the seven-jeweled Bodhi tree (七寶菩提樹 [qi bao pu ti shu]),
On the vajra throne (金剛座 [jin gang zuo]), attain thusness (如如 [ru ru]),
Abiding eternally, inexhaustible, inconceivable,
Turning the Dharma-wheel (法輪 [fa lun]) to transform all beings.

[0308a26] ěr shí, rú lái zhòng shuō jì yán:

“ài lè zài jiā zhū pú sà,　　guān yú shě zhái rú bǎo cáng.
　pì rú zhǎng zhě yǒu yī zi,　　qí jiā dà fù ráo cái bǎo,
　nú bì pú cóng jí xiàng mǎ,　　yī qiè suǒ xū wú bù fēng.
　yú hòu zhǎng zhě shēn yǒu bìng,　　jǔ shì liáng yī jiē gǒng shǒu,
　lín zhōng gào mìng zhū qīn zú,　　fù zhǔ jiā cái yǔ qí zi,
　jiào huì lìng cún xiào yǎng xīn,　　dāng qín xiǎng sì wú duàn jué.
　shì shí qí zi wéi fù mìng,　　guǎng zòng yú chī duō fàng yì,
　lǎo mǔ huái yōu jí bìng shēn,　　yòu yīn è zi xún sàng shì.
　juàn shǔ guāi lí wú suǒ tuō,　　shí xīn huò yù yǐ wèi cháng,
　wǎng bǐ shān zhōng yù fēng xuě,　　rù yú shí kū ér zàn xī.
　kū zhōng wǎng xī cáng miào bǎo,　　yǐ jīng jiǔ yuǎn wú rén zhī,
　qiáo rén dé yù zhēn jīn cáng,　　xīn huái yǒng yuè shēng xī yǒu.
　xún shí fēn pèi zhēn jīn bǎo,　　suí yì suǒ yù xī yòng zhī,
　huò yǐ zào shě huò qī cái,　　nú bì xiàng mǎ bìng chē chéng.
　xiào jì wèi lái wú néng shě,　　qún zéi yīn lù dào qí qián,
　shì bǐ yuàn jiā huì yù shí,　　suì shā pín rén qǔ jīn qù.
　yú chī zhòng shēng yì rú shì,　　shí kū yóu rú shì jiān zhái,
　fú cáng zhēn jīn bǐ shàn gēn,　　yǎn mó guǐ shǐ rú jié zéi,
　yǐ shì yīn yuán zhū fú zi,　　zǎo qù chū jiā xiū shàn pǐn.
　yīng guān shēn mìng lèi fú pào,　　qín xiū jiè rěn bō luó mì,
　dāng yì qī bǎo pú tí shù,　　jīn gāng zuò shàng zhèng rú rú,
　cháng zhù bù miè nán sī yì,　　zhuǎn zhèng fǎ lún huà qún pǐn.

[0308a26] er shi, ru lai zhong shuo ji yan:

"ai le zai jia zhu pu sa, guan yu she zhai ru bao cang.
pi ru zhang zhe you yi zi, qi jia da fu rao cai bao,
nu bi pu cong ji xiang ma, yi qie suo xu wu bu feng.
yu hou zhang zhe shen you bing, ju shi liang yi jie gong shou,
lin zhong gao ming zhu qin zu, fu zhu jia cai yu qi zi,
jiao hui ling cun xiao yang xin, dang qin xiang si wu duan jue.
shi shi qi zi wei fu ming, guang zong yu chi duo fang yi,
lao mu huai you ji bing shen, you yin e zi xun sang shi.
juan shu guai li wu suo tuo, shi xin huo yu yi wei chang,
wang bi shan zhong yu feng xue, ru yu shi ku er zan xi.
ku zhong wang xi cang miao bao, yi jing jiu yuan wu ren zhi,
qiao ren de yu zhen jin cang, xin huai yong yue sheng xi you.
xun shi fen pei zhen jin bao, sui yi suo yu xi yong zhi,
huo yi zao she huo qi cai, nu bi xiang ma bing che cheng.
xiao ji wei lai wu neng she, qun zei yin lu dao qi qian,
shi bi yuan jia hui yu shi, sui sha pin ren qu jin qu.
yu chi zhong sheng yi ru shi, shi ku you ru shi jian zhai,
fu cang zhen jin bi shan gen, yan mo gui shi ru jie zei,
yi shi yin yuan zhu fu zi, zao qu chu jia xiu shan pin.
ying guan shen ming lei fu pao, qin xiu jie ren bo luo mi,
dang yi qi bao pu ti shu, jin gang zuo shang zheng ru ru,
chang zhu bu mie nan si yi, zhuan zheng fa lun hua qun pin.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0308b20] "Furthermore, good man! All worldly dwellings (一切舍宅 [yi qie she zhai]) are like poisoned sweet food. For example, a wealthy elder had only one son, who was intelligent and sharp-witted, knowledgeable in the secret observation gate of Garuḍa (迦樓羅祕密觀門 [jia lou luo mi mi guan men]), able to discern poisons and skillful in expedients. His parents (父母 [fu mu]) loved him with incomparable affection. At that time, the elder's son (長者子 [zhang zhe zi]) had some business to attend to and went to the marketplace, not yet returning home. Meanwhile, his parents (父母 [fu mu]) and relatives (親族 [qin zu]) were happily feasting, having prepared delicious food. At that time, an enemy secretly put poison into the food, and no one knew about it. His parents (父母 [fu mu]), not knowing there was poison in the food, allowed young and old to eat the poisoned food. When their son returned later, his parents (父母 [fu mu]) were delighted and gave the remaining food to their son. At that time, the son, not yet needing to eat, recalled the secret observation gate of Garuḍa (迦樓羅祕密觀門 [jia lou luo mi mi guan men]) and immediately knew there was poison in the food. Although the son knew his parents (父母 [fu mu]) had eaten poison, he did not tell them that they had mistakenly eaten poisoned food. Why not? If they became aware of having eaten poison, they would become even more confused and distressed, and the poison's effect would quickly spread, surely leading to death. So, he devised an expedient and said to his parents (父母 [fu mu]): 'I will not eat this food for now. I will go to the market for a while and will eat when I return. Why? I bought an invaluable precious jewel earlier and left it in a cabinet, forgetting to seal it.' Hearing about the precious jewel, his parents (父母 [fu mu]) were delighted and allowed their son to go. The son then rushed to the house of a king of physicians, seeking Agada (阿伽陀 [a jia tuo]), the wonderful antidote medicine. Having obtained this medicine, he quickly ran back home. He mixed milk, butter, and molasses with Agada (阿伽陀 [a jia tuo]) and boiled them together. Having prepared this medicine, he said to his parents (父母 [fu mu]): 'I only wish that my parents (父母 [fu mu]) would take this nectar. This is the Agada (阿伽陀 [a jia tuo]) medicine from the snowy mountains. Why? My parents (父母 [fu mu]) mistakenly ate poisoned food earlier. My temporary departure was originally to seek such an immortal wonderful medicine for my parents (父母 [fu mu]) and all others.' Thereupon, his parents (父母 [fu mu]) and all the people were greatly rejoiced as never before. They immediately took the wonderful medicine, vomited out all the poisonous gases, and thus escaped death and prolonged their lives. Bodhisattvas (菩薩 [pu sa]) who have left home are also like this. Past parents (父母 [fu mu]) are sinking in samsara (生死 [sheng si]), present parents (父母 [fu mu]) cannot escape, future samsara (生死 [sheng si]) is difficult to exhaust, and present afflictions (煩惱 [fan nao]) are difficult to subdue and eliminate. For this reason, in order to deliver parents (父母 [fu mu]) and all sentient beings (諸眾生 [zhu zhong sheng]), they arouse the great compassionate mind of shared essence (同體大慈悲心 [tong ti da ci bei xin]), seek Great Bodhi (大菩提 [da pu ti]), leave home, and enter the path. Good man! This is called a dwelling (舍宅 [she zhai]) being like poisoned medicine in sweet food."

[0308b20] “fù cì, shàn nán zi! shì jiān suǒ yǒu yī qiè shě zhái, yóu rú zá dú gān wèi yǐn shí. pì rú zhǎng zhě wéi yǒu yī zi, cōng huì lì gēn dá jiā lóu luó mì mì guān mén, néng biàn dú yào shàn qiǎo fāng biàn, fù mǔ ēn lián ài niàn wú bǐ. shí zhǎng zhě zi wèi yǒu shì yuán, wǎng zhì chán sì wèi jí guī jiā. ěr shí, fù mǔ yǔ zhū qīn zú, huān xǐ yàn lè jù shè gān shàn. shí yǒu yuàn jiā, mì yǐ dú yào zhì yǐn shí zhōng, wú rén jué zhī. shì shí fù mǔ bù zhī shí zhōng yǒu zá dú yào, suì lìng zhǎng yòu fú zá dú shí； qí zi hòu lái fù mǔ huān xǐ, suǒ liú yǐn shí cì yǔ qí zi. shì shí qí zi wèi xū yǐn shí, niàn jiā lóu luó mì mì guān mén, biàn zhī shí zhōng yǒu zá dú yào. qí zi suī zhī fù mǔ fú dú, ér bù wèi shuō wù fú dú yào. suǒ yǐ zhě hé? ruò jué fú dú gèng jiā mèn luàn, dú qì sù fā bì lìng rén sǐ. jí shè fāng biàn bái fù mǔ yán: ‘wǒ qiě bù shí rú shì yǐn shí, zàn wǎng shì zhōng, xì lái dāng shí. hé yǐ gù? wǒ xiān mǎi dé wú jià bǎo zhū, liú zài guì zhōng ér wàng fēng bì.’ yú shì fù mǔ wén shuō bǎo zhū, shēng huān xǐ xīn rèn zi suǒ wǎng. zi suì chí zǒu yì yī wáng jiā, qiú ā jiā tuó jiě dú miào yào. jì dé cǐ yào, jí zǒu hái jiā, rǔ sū shā táng sān wèi hé jiān hé ā jiā tuó, zuò shì yào yǐ, bái fù mǔ yán: ‘wéi yuàn fù mǔ fú shì gān lù, cǐ shì xuě shān ā jiā tuó yào. suǒ yǐ zhě hé? fù mǔ xiàng lái wù fú dú yào, wǒ suǒ zàn chū běn wèi fù mǔ jí zhū rén děng, qiú dé rú shì bù sǐ miào yào.’ yú shì fù mǔ jí zhòng rén děng, xīn dà huān xǐ dé wèi céng yǒu, jí fú miào yào tǔ zhū dú qì, biàn dé bù sǐ gèng yán shòu mìng. chū jiā pú sà yì fù rú shì, guò qù fù mǔ chén lún shēng sǐ, xiàn zài fù mǔ bù néng chū lí, wèi lái shēng sǐ nán kě duàn jǐn, xiàn zài fán nǎo nán kě fú chú, yǐ shì yīn yuán, wèi dù fù mǔ jí zhū zhòng shēng, jī fā tóng tǐ dà cí bēi xīn, qiú dà pú tí chū jiā rù dào. shàn nán zi! shì míng shě zhái rú zá dú yào rù gān měi shí.”

[0308b20] "fu ci, shan nan zi! shi jian suo you yi qie she zhai, you ru za du gan wei yin shi. pi ru zhang zhe wei you yi zi, cong hui li gen da jia lou luo mi mi guan men, neng bian du yao shan qiao fang bian, fu mu en lian ai nian wu bi. shi zhang zhe zi wei you shi yuan, wang zhi chan si wei ji gui jia. er shi, fu mu yu zhu qin zu, huan xi yan le ju she gan shan. shi you yuan jia, mi yi du yao zhi yin shi zhong, wu ren jue zhi. shi shi fu mu bu zhi shi zhong you za du yao, sui ling zhang you fu za du shi; qi zi hou lai fu mu huan xi, suo liu yin shi ci yu qi zi. shi shi qi zi wei xu yin shi, nian jia lou luo mi mi guan men, bian zhi shi zhong you za du yao. qi zi sui zhi fu mu fu du, er bu wei shuo wu fu du yao. suo yi zhe he? ruo jue fu du geng jia men luan, du qi su fa bi ling ren si. ji she fang bian bai fu mu yan: 'wo qie bu shi ru shi yin shi, zan wang shi zhong, xi lai dang shi. he yi gu? wo xian mai de wu jia bao zhu, liu zai gui zhong er wang feng bi.' yu shi fu mu wen shuo bao zhu, sheng huan xi xin ren zi suo wang. zi sui chi zou yi yi wang jia, qiu a jia tuo jie du miao yao. ji de ci yao, ji zou hai jia, ru su sha tang san wei he jian he a jia tuo, zuo shi yao yi, bai fu mu yan: 'wei yuan fu mu fu shi gan lu, ci shi xue shan a jia tuo yao. suo yi zhe he? fu mu xiang lai wu fu du yao, wo suo zan chu ben wei fu mu ji zhu ren deng, qiu de ru shi bu si miao yao.' yu shi fu mu ji zhong ren deng, xin da huan xi de wei ceng you, ji fu miao yao tu zhu du qi, bian de bu si geng yan shou ming. chu jia pu sa yi fu ru shi, guo qu fu mu chen lun sheng si, xian zai fu mu bu neng chu li, wei lai sheng si nan ke duan jin, xian zai fan nao nan ke fu chu, yi shi yin yuan, wei du fu mu ji zhu zhong sheng, ji fa tong ti da ci bei xin, qiu da pu ti chu jia ru dao. shan nan zi! shi ming she zhai ru za du yao ru gan mei shi."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0308c20] At that time, the Tathāgata (如來 [ru lai]) spoke verses again, saying:

"All worldly dwellings (諸舍宅 [zhu she zhai]),
Are called poisoned sweet food.
For example, an elder had a son,
Intelligent, sharp-witted, and talented,
Skilled in the secret gate of Garuḍa (迦樓羅祕密門 [jia lou luo mi mi men]),
Able to discern poisons with skillful expedients.
The son had business to attend to and went to the market,
Temporarily trading, not yet returned home.
Parents (父母 [fu mu]) feasted with relatives,
All kinds of delicacies were complete.
There was a wicked person with poison,
Secretly putting it into the food.
At that time, the son was not at home,
His parents (父母 [fu mu]) saved a portion for their son,
The whole family mistakenly ate the poisoned food.
The son recalled the observation gate and knew there was poison,
He immediately rushed to the physician's place,
And obtained the immortal medicine Agada (伽陀 [jia tuo]).
Three flavors mixed and boiled, the medicine was ready,
Then he told his relatives to quickly take it,
What they took was like nectar,
Curing all poisons and bringing peace and joy.
All faithful good men (信心善男子 [xin xin shan nan zi]),
Who leave home and cultivate the path are also like this,
To save parents (父母 [fu mu]) and sentient beings (眾生 [zhong sheng]),
Who have taken various poisonous medicines of affliction (煩惱諸毒藥 [fan nao zhu du yao]),
With deluded minds (狂心顛倒 [kuang xin dian dao]), committing various sins (諸罪 [zhu zui]),
Forever sinking in the ocean of samsara (生死 [sheng si]) and sorrow (憂悲海 [you bei hai]).
Cutting off affection and leaving relatives to enter the Buddha-path (佛道 [fu dao]),
They draw near the Controller (調御 [diao yu]), the Great Physician King (大醫王 [da yi wang]),
Cultivating the unconditioned Agada (無漏阿伽陀 [wu lou a jia tuo]),
And return to the Three Realms (三界 [san jie]) dwelling of parents (父母 [fu mu]),
Making them take the Dharma-medicine (法藥 [fa yao]) to cut off the three hindrances (三障 [san zhang]),
And attain the unsurpassed fruit of Bodhi (菩提果 [pu ti guo]).
Never perishing throughout future kalpas (未來際 [wei lai ji]),
Able to deliver sentient beings (眾生 [zhong sheng]) and be their refuge,
Ultimately abiding in Great Nirvana (大涅槃 [da nie pan]),
And the perfect mirror wisdom (圓鏡智 [yuan jing zhi]) of the Buddha (佛 [fu]) Bodhi (菩提 [pu ti]).

[0308c20] ěr shí, rú lái zhòng shuō jì yán:

“shì jiān suǒ yǒu zhū shě zhái,　　shuō míng zá dú gān měi shí.
　pì rú zhǎng zhě yǒu yī zi,　　cōng míng lì zhì fù duō cái,
　shàn jiā lóu luó mì mì mén,　　néng biàn dú yào qiǎo fāng biàn.
　zi yǒu shì yuán wǎng [chǎng@(qiū-qiū+mò)] sì,　　zàn shí huò yì wèi hái jiā,
　fù mǔ yàn lè huì zhū qīn,　　bǎi wèi zhēn xiū jiē jù zú.
　yǒu yī è rén chí dú yào,　　mì lái zhì zhī yú yǐn shí.
　qí zi shì shí bù zài jiā,　　fù mǔ wèi ér liú yī fēn,
　jǔ jiā wù fú zá dú yào.　　zi niàn guān mén zhī yǒu dú,
　jí biàn bēn chí dào yī suǒ,　　qiú dé jiā tuó bù sǐ yào.
　sān wèi hé jiān yào yǐ chéng,　　suì bái zhū qīn sù lìng fú,
　rú shì suǒ fú rú gān lù,　　chà zhū zá dú jiē ān lè.
　yī qiè xìn xīn shàn nán zi,　　chū jiā xiū dào yì rú shì,
　wèi jì fù mǔ jí zhòng shēng,　　suǒ fú fán nǎo zhū dú yào,
　kuáng xīn diān dào zào zhū zuì,　　yǒng chén shēng sǐ yōu bēi hǎi.
　gē ài cí qīn rù fú dào,　　dé jìn diào yù dà yī wáng,
　suǒ xiū wú lòu ā jiā tuó,　　hái shēng fù mǔ sān jiè zhái,
　lìng fú fǎ yào duàn sān zhàng,　　dāng zhèng wú shàng pú tí guǒ.
　jǐn wèi lái jì cháng bù miè,　　néng dù zhòng shēng zuò guī yī,
　bì jìng chù yú dà niè pán,　　jí fú pú tí yuán jìng zhì.

[0308c20] er shi, ru lai zhong shuo ji yan:

"shi jian suo you zhu she zhai, shuo ming za du gan mei shi.
pi ru zhang zhe you yi zi, cong ming li zhi fu duo cai,
shan jia lou luo mi mi men, neng bian du yao qiao fang bian.
zi you shi yuan wang [chang@(qiu-qiu+mo)] si, zan shi huo yi wei hai jia,
fu mu yan le hui zhu qin, bai wei zhen xiu jie ju zu.
you yi e ren chi du yao, mi lai zhi zhi yu yin shi.
qi zi shi shi bu zai jia, fu mu wei er liu yi fen,
ju jia wu fu za du yao. zi nian guan men zhi you du,
ji bian ben chi dao yi suo, qiu de jia tuo bu si yao.
san wei he jian yao yi cheng, sui bai zhu qin su ling fu,
ru shi suo fu ru gan lu, cha zhu za du jie an le.
yi qie xin xin shan nan zi, chu jia xiu dao yi ru shi,
wei ji fu mu ji zhong sheng, suo fu fan nao zhu du yao,
kuang xin dian dao zao zhu zui, yong chen sheng si you bei hai.
ge ai ci qin ru fu dao, de jin diao yu da yi wang,
suo xiu wu lou a jia tuo, hai sheng fu mu san jie zhai,
ling fu fa yao duan san zhang, dang zheng wu shang pu ti guo.
jin wei lai ji chang bu mie, neng du zhong sheng zuo gui yi,
bi jing chu yu da nie pan, ji fu pu ti yuan jing zhi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0309a11] "Furthermore, good man! A Bodhisattva (菩薩 [pu sa]) who has left home constantly observes that all worldly dwellings (一切舍宅 [yi qie she zhai]) are like a strong wind that cannot remain for a moment. Why so? Good man! The mind at home constantly gives rise to deluded thoughts, clinging to external objects and unable to realize the truth. Ignorance and intoxication lead to deluded contact with objects, which also constantly shift. Evil thoughts easily arise, while wholesome thoughts are difficult to generate. Due to deluded thoughts, various afflictions (煩惱 [fan nao]) arise; because of these afflictions (煩惱 [fan nao]), wholesome and unwholesome karma (善惡業 [shan e ye]) is created; relying on wholesome and unwholesome karma (善惡業 [shan e ye]), the fruits of the five destinies (五趣果 [wu qu guo]) are experienced. Thus, samsara (生死 [sheng si]) continues without interruption. Only with right view (正見 [zheng jian]) and an undeluded mind, performing wholesome actions, and through the three wholesome roots (三善根 [san shan gen]) and faith (信 [xin]) and so on, can the unconditioned Dharma-seeds (無漏法爾種子 [wu lou fa er zhong zi]) grow, enabling the arising of unconditioned samādhi (無漏三昧 [wu lou san mei]) and supernatural powers (神通 [shen tong]). Thus, the realization of holiness continues. If one subdues deluded thoughts and cultivates right contemplation, all afflictions (煩惱 [fan nao]) will be completely extinguished."

[0309a11] “fù cì, shàn nán zi! chū jiā pú sà cháng guān shì jiān yī qiè shě zhái, yóu rú dà fēng bù néng zàn zhù. hé yǐ gù? shàn nán zi! zài jiā zhī xīn héng qǐ wàng xiǎng, zhí zhe wài jìng bù néng le zhēn, wú míng hūn zuì diān dào chù jìng, yì cháng bù zhù, è jué yì qǐ shàn xīn nán shēng. yóu wàng xiǎng yuán qǐ zhū fán nǎo, yīn zhòng fán nǎo zào shàn è yè, yī shàn è yè gǎn wǔ qù guǒ, rú shì rú shì shēng sǐ bù duàn. wéi yǒu zhèng jiàn bù diān dào xīn, zuò zhū shàn yè, yīn sān shàn gēn jí yǐ xìn děng, zēng zhǎng wú lòu fǎ ěr zhǒng zi, néng qǐ wú lòu sān mèi shén tōng. rú shì rú shì zhèng shèng xiāng xù, ruò fú wàng xiǎng xiū xí zhèng guān, yī qiè fán nǎo yǒng jǐn wú yú.”

[0309a11] "fu ci, shan nan zi! chu jia pu sa chang guan shi jian yi qie she zhai, you ru da feng bu neng zan zhu. he yi gu? shan nan zi! zai jia zhi xin heng qi wang xiang, zhi zhe wai jing bu neng le zhen, wu ming hun zui dian dao chu jing, yi chang bu zhu, e jue yi qi shan xin nan sheng. you wang xiang yuan qi zhu fan nao, yin zhong fan nao zao shan e ye, yi shan e ye gan wu qu guo, ru shi ru shi sheng si bu duan. wei you zheng jian bu dian dao xin, zuo zhu shan ye, yin san shan gen ji yi xin deng, zeng zhang wu lou fa er zhong zi, neng qi wu lou san mei shen tong. ru shi ru shi zheng sheng xiang xu, ruo fu wang xiang xiu xi zheng guan, yi qie fan nao yong jin wu yu."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0309a21] At that time, the elder Zhiguang (智光長者 [zhi guang zhang zhe]) said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! There are immeasurable gates to cultivating right contemplation. Which contemplation should one cultivate to subdue deluded thoughts?"

[0309a21] ěr shí, zhì guāng zhǎng zhě bái fú yán: “shì zūn! xiū xí zhèng guān yǒu wú liàng mén, xiū hé děng guān néng fú wàng xiǎng?”

[0309a21] er shi, zhi guang zhang zhe bai fu yan: "shi zun! xiu xi zheng guan you wu liang men, xiu he deng guan neng fu wang xiang?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0309a22] At that time, the World-Honored One (世尊 [shi zun]) said to the elder: "Good man! You should cultivate formless right contemplation (無相正觀 [wu xiang zheng guan]). Formless contemplation (無相觀 [wu xiang guan]) can subdue deluded thoughts. One only contemplates the true nature, not seeing the ten characteristics. All dharmas (一切諸法 [yi qie zhu fa]) are inherently empty and tranquil; without seeing or knowing, this is called right contemplation (正觀 [zheng guan]). If a Buddha's (佛 [fu]) child abides in right mindfulness (正念 [zheng nian]), observing thus, and cultivates formlessness (無相 [wu xiang]) and unconditionedness (無為 [wu wei]) for a long time, the strong wind of deluded thoughts will be utterly still, and the realization of noble wisdom will be perfectly accomplished. Good man! This is called a Worthy One (賢聖 [xian sheng]), this is called a Bodhisattva (菩薩 [pu sa]), this is called the Anuttara-samyak-sambodhi (阿訷多羅三藐三菩提 [a shen duo luo san miao san pu ti]) of the Tathāgata (如來 [ru lai]). For this reason, all Bodhisattvas (菩薩 [pu sa]), in order to subdue deluded thoughts so that they never arise, and to repay the Four Graces (四恩 [si en]) and achieve the four virtues (四德 [si de]), leave home and cultivate the path, calming the mind of deluded thoughts, and attain the Buddha-path (佛道 [fu dao]) after immeasurable kalpas (無量劫 [wu liang jie])."

[0309a22] ěr shí, shì zūn gào zhǎng zhě yán: “shàn nán zi! yīng dāng xiū xí wú xiāng zhèng guān. wú xiāng guān zhě, néng fú wàng xiǎng, wéi guān shí xìng bù jiàn shí xiāng. yī qiè zhū fǎ tǐ běn kōng jì, wú jiàn wú zhī shì míng zhèng guān. ruò yǒu fú zi ān zhù zhèng niàn, rú shì guān chá, zhǎng shí xiū xí wú xiāng wú wèi, wàng xiǎng měng fēng, jì rán bù dòng, shèng zhì xiàn guān, zhèng lǐ yuán chéng. shàn nán zi! shì míng xián shèng, shì míng pú sà, shì míng rú lái ā nòu duō luó sān miǎo sān pú tí. yǐ shì yīn yuán, yī qiè pú sà wèi fú wàng xiǎng yǒng bù qǐ gù, wèi bào sì ēn chéng jiù sì dé, chū jiā xiū xué xī wàng xiǎng xīn, jīng wú liàng jié chéng jiù fú dào.”

[0309a22] er shi, shi zun gao zhang zhe yan: "shan nan zi! ying dang xiu xi wu xiang zheng guan. wu xiang guan zhe, neng fu wang xiang, wei guan shi xing bu jian shi xiang. yi qie zhu fa ti ben kong ji, wu jian wu zhi shi ming zheng guan. ruo you fu zi an zhu zheng nian, ru shi guan cha, zhang shi xiu xi wu xiang wu wei, wang xiang meng feng, ji ran bu dong, sheng zhi xian guan, zheng li yuan cheng. shan nan zi! shi ming xian sheng, shi ming pu sa, shi ming ru lai a nou duo luo san miao san pu ti. yi shi yin yuan, yi qie pu sa wei fu wang xiang yong bu qi gu, wei bao si en cheng jiu si de, chu jia xiu xue xi wang xiang xin, jing wu liang jie cheng jiu fu dao."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0309b03] At that time, the Tathāgata (如來 [ru lai]) spoke verses again, saying:

"A Bodhisattva (菩薩 [pu sa]) who has left home views being at home,
As a violent wind (暴風 [bao feng]) that does not stop for a moment.
Also like the deluded grasping of the moon in the water,
Differentiating and calculating it as real.
Originally, there is no moon shadow in the water,
Pure water is the condition for seeing the original moon.
All dharmas (諸法 [zhu fa]) arising from conditions are indeed illusory,
Ordinary fools mistakenly conceive them as self.
This dharma (法 [fa]) that arises from conditions is not true,
Deluded thoughts and discriminations conceive it as existing.
If one can eliminate the two clingings,
One will attain the unsurpassed Great Bodhi (大菩提 [da pu ti]).
Ordinary people's deluded thoughts are like a black wind (黑風 [hei feng]),
Blowing the forest of samsara (生死林 [sheng si lin]), arising in every thought.
The four deluded ghosts (四顛倒鬼 [si dian dao gui]) constantly follow,
Causing the creation of five kinds of uninterrupted causes (五種無間因 [wu zhong wu jian yin]).
The three unwholesome roots (三不善根 [san bu shan gen]) appear as fetters,
Samsara (生死輪迴 [sheng si lun hui]) continuously follows.
If a person hears the sutra and deeply believes and understands,
Right view (正見 [zheng jian]) can eliminate the deluded mind (顛倒心 [dian dao xin]).
Bodhi-seeds (菩提種子 [pu ti zhong zi]) arise in every thought,
Great wisdom (大智 [da zhi]), supernatural powers (神通 [shen tong]), and samādhi (三昧 [san mei]) arise.
If one can cultivate profound and wondrous contemplation,
Afflictions (惑 [huo]), karma (業 [ye]), and suffering (苦果 [ku guo]) will not arise.
One only contemplates the true reality (實相 [shi xiang]) and true nature (真性 [zhen xing]),
Where subject and object are both annihilated, free from all views.
The nature of male and female is originally empty,
Deluded clinging arises from conditions, giving rise to two forms.
The Tathāgata (如來 [ru lai]) has eternally cut off the causes of deluded thoughts,
The true nature (真性 [zhen xing]) originally has no male or female characteristics.
The wondrous fruit of Bodhi (菩提妙果 [pu ti miao guo]) is attained by all,
But deluded ordinary beings generate different characteristics.
The thirty-two characteristics (三十二相 [san shi er xiang]) are fundamentally non-characteristics,
Understanding characteristics as non-characteristics is true reality (實相 [shi xiang]).
If a person leaves home to cultivate pure conduct (梵行 [fan xing]),
Collecting the mind and resting in solitude in an empty place,
This is the true pure mind (真淨心 [zhen jing xin]) of a Bodhisattva (菩薩 [pu sa]),
And soon they will attain the fruit of Bodhi (菩提果 [pu ti guo]).

[0309b03] ěr shí, rú lái zhòng shuō jì yán:

“chū jiā pú sà guān zài jiā,　　yóu rú bào fēng bù zàn zhù,
　yì rú wàng zhí shuǐ zhōng yuè,　　fēn bié jì dù yǐ wèi shí.
　shuǐ zhōng běn lái yuè yǐng wú,　　jìng shuǐ wèi yuán jiàn běn yuè,
　zhū fǎ yuán shēng jiē shì jiǎ,　　fán yú wàng jì yǐ wèi wǒ.
　jí cǐ cóng yuán fǎ fēi zhēn,　　wàng xiǎng fēn bié jì wèi yǒu,
　ruò néng duàn chú yú èr zhí,　　dāng zhèng wú shàng dà pú tí.
　fán qíng wàng xiǎng rú hēi fēng,　　chuī shēng sǐ lín niàn niàn qǐ,
　sì diān dào guǐ cháng suí zhú,　　lìng zào wǔ zhǒng wú jiān yīn,
　sān bù shàn gēn xiàn wèi chán,　　shēng sǐ lún huí zhèn xiāng xù.
　ruò rén wén jīng shēn xìn jiě,　　zhèng jiàn néng chú diān dào xīn,
　pú tí zhǒng zi niàn niàn shēng,　　dà zhì shén tōng sān mèi qǐ.
　ruò néng xiū xí shēn miào guān,　　huò yè kǔ guǒ wú yóu qǐ,
　wéi guān shí xiāng zhēn xìng rú,　　néng suǒ jù wáng lí zhū jiàn.
　nán nǚ xìng xiāng běn lái kōng,　　wàng zhí suí yuán shēng èr xiāng,
　rú lái yǒng duàn wàng xiǎng yīn,　　zhēn xìng běn wú nán nǚ xiāng.
　pú tí miào guǒ zhèng jiē tóng,　　wàng jì fán fū shēng yì xiāng,
　sān shí èr xiāng běn fēi xiāng,　　le xiāng fēi xiāng wèi shí xiāng.
　ruò rén chū jiā xiū fàn xíng,　　shè xīn jì jìng chù kōng xián,
　shì wèi pú sà zhēn jìng xīn,　　bù jiǔ dāng zhèng pú tí guǒ.

[0309b03] er shi, ru lai zhong shuo ji yan:

"chu jia pu sa guan zai jia, you ru bao feng bu zan zhu,
yi ru wang zhi shui zhong yue, fen bie ji du yi wei shi.
shui zhong ben lai yue ying wu, jing shui wei yuan jian ben yue,
zhu fa yuan sheng jie shi jia, fan yu wang ji yi wei wo.
ji ci cong yuan fa fei zhen, wang xiang fen bie ji wei you,
ruo neng duan chu yu er zhi, dang zheng wu shang da pu ti.
fan qing wang xiang ru hei feng, chui sheng si lin nian nian qi,
si dian dao gui chang sui zhu, ling zao wu zhong wu jian yin,
san bu shan gen xian wei chan, sheng si lun hui zhen xiang xu.
ruo ren wen jing shen xin jie, zheng jian neng chu dian dao xin,
pu ti zhong zi nian nian sheng, da zhi shen tong san mei qi.
ruo neng xiu xi shen miao guan, huo ye ku guo wu you qi,
wei guan shi xiang zhen xing ru, neng suo ju wang li zhu jian.
nan nu xing xiang ben lai kong, wang zhi sui yuan sheng er xiang,
ru lai yong duan wang xiang yin, zhen xing ben wu nan nu xiang.
pu ti miao guo zheng jie tong, wang ji fan fu sheng yi xiang,
san shi er xiang ben fei xiang, le xiang fei xiang wei shi xiang.
ruo ren chu jia xiu fan xing, she xin ji jing chu kong xian,
shi wei pu sa zhen jing xin, bu jiu dang zheng pu ti guo.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0309b23] "Furthermore, good man! A Bodhisattva (菩薩 [pu sa]) who has left home constantly observes day and night that all worldly dwellings (世間舍宅 [shi jian she zhai]) are places where afflictions (煩惱 [fan nao]) arise. Why so? For example, a person built eight dwellings (八舍宅 [ba she zhai]), adorning them with various precious objects. Having built these dwellings, he thought: 'These dwellings are mine and do not belong to others. Only my dwellings are most auspicious; others' dwellings cannot compare.' Such clinging can give rise to afflictions (煩惱 [fan nao]). Due to afflictions (煩惱 [fan nao]), the clinging to 'I' and 'mine' becomes the root, and eighty-four thousand doors of defilement (諸塵勞門 [zhu chen lao men]) compete to arise and fill the dwelling. Why so? Worldly ordinary people deeply cling to the five desires (五欲 [wu yu]), fully endowed with wife (妻子 [qi zi]), dependents (眷屬 [juan shu]), servants (奴婢 [nu bi]), and attendants (僕使 [pu shi]). For this reason, old age (老 [lao]), sickness (病 [bing]), death (死 [si]), sorrow (憂 [you]), grief (悲 [bei]), suffering (苦惱 [ku nao]), meeting with hated ones, separation from loved ones (恩愛別離 [en ai bie li]), poverty, various declines, and the suffering of not obtaining what one seeks—such various sufferings follow like a shadow, respond like an echo, continuing ceaselessly from life to life. Such sufferings are not without cause; large and small afflictions (煩惱 [fan nao]) are their root. All wealth is obtained through seeking; if there is no prior cause, it cannot be sought, and even if sought, nothing will be gained. Good man! For this reason, all afflictions (煩惱 [fan nao]) are rooted in seeking. If seeking is extinguished, immeasurable afflictions (無量煩惱 [wu liang fan nao]) will all be completely cut off. This body, however, is the basis of various sufferings. All wise people should generate weariness towards it. Just as in a past age, Kasyapa Tathāgata (迦葉如來 [jia ye ru lai]) spoke verses to various animals, saying:

"'This body (是身 [shi shen]) is the root of suffering (苦本 [ku ben]),
Other sufferings (餘苦 [yu ku]) are its branches and leaves.
If one can cut off the root of suffering (苦本 [ku ben]),
All sufferings (眾苦 [zhong ku]) will be eliminated.
Your past karma (先世業 [xian shi ye]),
Committed sins (造罪 [zao zui]) without repentance,
Has brought forth undesirable,
Mixed bodies (雜類 [za lei]) that endure suffering.
If one generates a diligent mind (殷重心 [yin zhong xin]),
And repents with a single thought (一念 [yi nian]),
Like fire burning mountains and marshes,
All sins (眾罪 [zhong zui]) will be extinguished.
This body (是身 [shi shen]) is suffering and impure,
Without self and impermanent.
You all should,
Deeply generate a mind of weariness and renunciation.'

[0309b23] “fù cì, shàn nán zi! chū jiā pú sà rì yè héng guān shì jiān shě zhái, yī qiè jiē shì fán nǎo shēng chù. hé yǐ gù? rú yǒu yī rén zào bā shě zhái, yǐ zhū bǎo wù ér zì zhuāng yán. zào cǐ zhái yǐ ér zuò shì niàn: ‘jīn cǐ shě zhái shì wǒ suǒ yǒu bù shǔ tā rén, wéi wǒ shě zhái zuì wèi jí xiáng, tā rén shě zhái suǒ bù néng jí.’ rú shì zhí zhe néng shēng fán nǎo, yóu fán nǎo gù wǒ wǒ suǒ zhí ér wèi gēn běn, bā wàn sì qiān zhū chén láo mén gèng xiāng jìng qǐ chōng mǎn zhái zhōng. suǒ yǐ zhě hé? zài jiā fán fū shēn zhe wǔ yù, qī zi juàn shǔ nú bì pú shǐ xī jiē jù zú, yǐ shì yīn yuán, shēng lǎo bìng sǐ, yōu bēi kǔ nǎo, yuàn zēng hé huì, ēn ài bié lí, pín qióng zhū shuāi, qiú bù dé kǔ, rú shì zhòng kǔ, rú yǐng suí xíng, rú xiǎng yīng shēng, shì shì xiāng xù héng bù duàn jué. rú shì zhòng kǔ fēi wú suǒ yīn, dà xiǎo fán nǎo ér wèi gēn běn； yī qiè cái bǎo zhuī qiú ér dé, ruò wú xiān yīn bù kě zhuī qiú, jiǎ shǐ zhuī qiú yì wú suǒ huò. shàn nán zi! yǐ shì yì gù, yī qiè fán nǎo zhuī qiú wèi běn, ruò miè zhuī qiú, wú liàng fán nǎo xī jiē duàn jǐn. rán jīn shì shēn zhòng kǔ suǒ yī, zhū yǒu zhì zhě dāng shēng yàn lí, rú guò qù shì jiā yè rú lái, wèi zhū qín shòu ér shuō jì yán:

“ ‘shì shēn wèi kǔ běn,　　yú kǔ wèi zhī yè,
　　ruò néng duàn kǔ běn,　　zhòng kǔ xī jiē chú.
　　rǔ děng xiān shì yè,　　zào zuì xīn bù huǐ,
　　gǎn dé bù kě ài,　　zá lèi shòu kǔ shēn.
　　ruò qǐ yīn zhòng xīn,　　yī niàn qiú chàn huǐ,
　　rú huǒ fén shān zé,　　zhòng zuì jiē xiāo miè.
　　shì shēn kǔ bù jìng,　　wú wǒ jí wú cháng,
　　rǔ děng xián yīng dāng,　　shēn shēng yàn lí xīn.’

[0309b23] "fu ci, shan nan zi! chu jia pu sa ri ye heng guan shi jian she zhai, yi qie jie shi fan nao sheng chu. he yi gu? ru you yi ren zao ba she zhai, yi zhu bao wu er zi zhuang yan. zao ci zhai yi er zuo shi nian: 'jin ci she zhai shi wo suo you bu shu ta ren, wei wo she zhai zui wei ji xiang, ta ren she zhai suo bu neng ji.' ru shi zhi zhe neng sheng fan nao, you fan nao gu wo wo suo zhi er wei gen ben, ba wan si qian zhu chen lao men geng xiang jing qi chong man zhai zhong. suo yi zhe he? zai jia fan fu shen zhe wu yu, qi zi juan shu nu bi pu shi xi jie ju zu, yi shi yin yuan, sheng lao bing si, you bei ku nao, yuan zeng he hui, en ai bie li, pin qiong zhu shuai, qiu bu de ku, ru shi zhong ku, ru ying sui xing, ru xiang ying sheng, shi shi xiang xu heng bu duan jue. ru shi zhong ku fei wu suo yin, da xiao fan nao er wei gen ben; yi qie cai bao zhui qiu er de, ruo wu xian yin bu ke zhui qiu, jia shi zhui qiu yi wu suo huo. shan nan zi! yi shi yi gu, yi qie fan nao zhui qiu wei ben, ruo mie zhui qiu, wu liang fan nao xi jie duan jin. ran jin shi shen zhong ku suo yi, zhu you zhi zhe dang sheng yan li, ru guo qu shi jia ye ru lai, wei zhu qin shou er shuo ji yan:

" 'shi shen wei ku ben, yu ku wei zhi ye,
ruo neng duan ku ben, zhong ku xi jie chu.
ru deng xian shi ye, zao zui xin bu hui,
gan de bu ke ai, za lei shou ku shen.
ruo qi yin zhong xin, yi nian qiu chan hui,
ru huo fen shan ze, zhong zui jie xiao mie.
shi shen ku bu jing, wu wo ji wu chang,
ru deng xian ying dang, shen sheng yan li xin.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0309c20] "At that time, countless animals, hearing these verses, sincerely repented in a single thought. They then abandoned the evil destinies and were reborn in the Fourth Heaven (第四天 [di si tian]), where they paid homage to the Bodhisattva (菩薩 [pu sa]) who was to become a Buddha (佛 [fu]) in one more life, heard the non-retrogressive Dharma (不退法 [bu tui fa]), and ultimately attained Nirvana (涅槃 [nie pan]). Good man! For this reason, this suffering body (苦身 [ku shen]) is like a dwelling (舍宅 [she zhai]), and all afflictions (一切煩惱 [yi qie fan nao]) are its owner. Therefore, pure-believing good men and so on, who arouse the Bodhi-mind (菩提心 [pu ti xin]) and leave home to enter the path, will surely attain liberation from all sufferings (一切眾苦 [yi qie zhong ku]), and will all achieve Anuttara-samyak-sambodhi (阿訷多羅三藐三菩提 [a shen duo luo san miao san pu ti])."

[0309c20] “ěr shí, wú liàng zhū qín shòu děng, wén cǐ jì yǐ, yú yī niàn xīn zhì chéng chàn huǐ, biàn shě è dào shēng dì sì tiān, fèng jìn yī shēng bǔ chù pú sà, wén bù tuì fǎ, jiū jìng niè pán. shàn nán zi! yǐ shì yīn yuán, jīn cǐ kǔ shēn yóu rú shě zhái, yī qiè fán nǎo jí wèi zhái zhǔ. shì gù jìng xìn shàn nán zi děng, fā pú tí xīn chū jiā rù dào, bì dé jiě tuō yī qiè zhòng kǔ, jiē dāng chéng jiù ā nòu duō luó sān miǎo sān pú tí.”

[0309c20] "er shi, wu liang zhu qin shou deng, wen ci ji yi, yu yi nian xin zhi cheng chan hui, bian she e dao sheng di si tian, feng jin yi sheng bu chu pu sa, wen bu tui fa, jiu jing nie pan. shan nan zi! yi shi yin yuan, jin ci ku shen you ru she zhai, yi qie fan nao ji wei zhai zhu. shi gu jing xin shan nan zi deng, fa pu ti xin chu jia ru dao, bi de jie tuo yi qie zhong ku, jie dang cheng jiu a nou duo luo san miao san pu ti."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0309c26] At that time, the Tathāgata (如來 [ru lai]) spoke verses again, saying:

"A Bodhisattva (菩薩 [pu sa]) who has left home constantly observes,
The afflictions (煩惱 [fan nao]) that arise from dwellings (舍宅 [she zhai]).
As a person who builds a dwelling (舍宅 [she zhai]),
Adorned with various precious treasures,
Thinks to himself that it is magnificent and incomparable,
That it belongs to him alone and not to others,
That its craftsmanship is most wondrous,
And no worldly dwelling (世間舍宅 [shi jian she zhai]) can surpass it.
Such discrimination gives rise to clinging,
With 'I' and 'mine' as the root,
Eighty-four thousand afflictions (煩惱 [fan nao]),
Fill the dwelling (舍宅 [she zhai]) as calamities.
All men and women in the world (世間 [shi jian]),
Their six kinds of relatives and dependents (六親眷屬 [liu qin juan shu]) are complete,
For this reason, various sufferings (眾苦 [zhong ku]) arise,
Namely, birth (生 [sheng]), old age (老 [lao]), sickness (病 [bing]), and death (死 [si]),
Sorrow (憂 [you]), grief (悲 [bei]), and suffering (苦惱 [ku nao]) constantly follow,
Like a shadow accompanying the form, never separated for a moment.
The cause of all suffering (諸苦 [zhu ku]) is greed,
If seeking is cut off, all sufferings (諸苦 [zhu ku]) cease.
This body (是身 [shi shen]) can be the root of all sufferings (諸苦本 [zhu ku ben]),
Diligently cultivate weariness and hasten to Bodhi (菩提 [pu ti]).
The body (身心 [shen xin]) in the Three Realms (三界 [san jie]) is like a dwelling (舍宅 [she zhai]),
Afflictions (煩惱 [fan nao]) are the owner dwelling within.
You should arouse the Bodhi-mind (菩提心 [pu ti xin]),
Abandon ordinary worldly existence and transcend the Three Realms (三界 [san jie]).

[0309c26] ěr shí, rú lái zhòng shuō jì yán:

“chū jiā pú sà héng guān chá,　　shě zhái suǒ shēng zhū fán nǎo.
　rú yǒu yī rén zào shě zhái,　　zhǒng zhǒng zhēn bǎo yǐ yán shì,
　zì niàn zhuàng lì wú néng bǐ,　　bù shǔ tā rén wéi wǒ yǒu,
　gōng qiǎo suǒ xiū zuì shū miào,　　shì jiān shě zhái wú néng jí.
　rú shì fēn bié shēng zhí zhe,　　yǐ wǒ wǒ suǒ wèi gēn běn,
　bā wàn sì qiān zhū fán nǎo,　　chōng mǎn shě zhái yǐ wèi zāi.
　shì jiān yī qiè zhū nán nǚ,　　liù qīn juàn shǔ jiē yuán mǎn,
　yǐ shì yīn yuán shēng zhòng kǔ,　　suǒ wèi shēng lǎo jí bìng sǐ,
　yōu bēi kǔ nǎo cháng suí zhú,　　rú yǐng suí xíng bù zàn lí.
　zhū kǔ suǒ yīn tān yù shēng,　　ruò duàn zhuī qiú jǐn zhū kǔ,
　shì shēn néng wèi zhū kǔ běn,　　qín xiū yàn lí qù pú tí.
　sān jiè shēn xīn rú shě zhái,　　fán nǎo zhái zhǔ jū qí zhōng,
　rǔ děng yīng fā pú tí xīn,　　shě lí fán fū chū sān jiè.

[0309c26] er shi, ru lai zhong shuo ji yan:

"chu jia pu sa heng guan cha, she zhai suo sheng zhu fan nao.
ru you yi ren zao she zhai, zhong zhong zhen bao yi yan shi,
zi nian zhuang li wu neng bi, bu shu ta ren wei wo you,
gong qiao suo xiu zui shu miao, shi jian she zhai wu neng ji.
ru shi fen bie sheng zhi zhe, yi wo wo suo wei gen ben,
ba wan si qian zhu fan nao, chong man she zhai yi wei zai.
shi jian yi qie zhu nan nu, liu qin juan shu jie yuan man,
yi shi yin yuan sheng zhong ku, suo wei sheng lao ji bing si,
you bei ku nao chang sui zhu, ru ying sui xing bu zan li.
zhu ku suo yin tan yu sheng, ruo duan zhui qiu jin zhu ku,
shi shen neng wei zhu ku ben, qin xiu yan li qu pu ti.
san jie shen xin ru she zhai, fan nao zhai zhu ju qi zhong,
ru deng ying fa pu ti xin, she li fan fu chu san jie.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0310a11] "Furthermore, good man! A Bodhisattva (菩薩 [pu sa]) who has left home constantly views being at home like a great country having a wealthy elder. His family was extremely rich with immeasurable wealth. For many kalpas (多劫 [duo jie]), the father-son relationship continued uninterruptedly, cultivating various wholesome practices, and his reputation was widely known. All the wealth of this great elder was divided into four parts: one part of the wealth was constantly used for interest to support the family business (家業 [jia ye]); one part of the wealth was used for daily necessities; one part of the wealth was bestowed upon the solitary and lonely to cultivate future blessings (當福 [dang fu]); and one part of the wealth was used to assist relatives (宗親 [zong qin]) and visiting guests. These four divisions were never interrupted, and the father-son line continued as a family business. Later, he had a son who was foolish and wicked, deeply attached to the five desires (五欲 [wu yu]), indulging in dissipation, disobeying his parents' (父母 [fu mu]) teachings, not adhering to the four practices. He built dwellings and seven-story towers, exceeding the usual regulations, adorned with various precious objects, with lapis lazuli (瑠璃 [liu li]) floors and intersecting precious windows, complete with dragon heads and fish shapes. Subtle music played day and night without interruption, and he enjoyed the five desires (五欲樂 [wu yu le]) like a Trāyastriṃśa god (忉利天 [dao li tian]). Ghosts and spirits despised him, and humans and gods stayed away. Then, a fire suddenly broke out in a neighboring house. The fierce flames spread rapidly with the wind, burning down treasuries and towers. The elder's son (長者子 [zhang zhe zi]), seeing the fierce fire, became greatly enraged. He quickly ordered his wife (妻子 [qi zi]) and servants (奴婢眷屬 [nu bi juan shu]) to enter the inner dwelling, closed the doors of the towers, and due to his foolishness, they all died at once. Ordinary people at home are also like this. Worldly fools are like the elder's son (長者子 [zhang zhe zi]), and the Tathāgatas (諸佛如來 [zhu fu ru lai]) are like the elder. They do not obey the Buddha's (佛 [fu]) teachings, commit evil karma, and fall into the three evil paths (三惡道 [san e dao]), enduring great suffering (大苦惱 [da ku nao]). For this reason, a Bodhisattva (菩薩 [pu sa]) who has left home should view being at home like the elder's son (長者子 [zhang zhe zi]) who disobeyed his parents (父母 [fu mu]) and was burned by fire, dying along with his wife (妻子 [qi zi]). Good men! You should generate weariness towards worldly pleasures of humans and gods (人天世樂 [ren tian shi le]), cultivate pure conduct, and attain Bodhi (菩提 [pu ti])."

[0310a11] “fù cì, shàn nán zi! chū jiā pú sà cháng guān zài jiā, yóu rú dà guó yǒu yī zhǎng zhě, qí jiā háo fù cái bǎo wú liàng, yú duō jié zhōng fù zi yīn yuán xiāng xí bù duàn, xiū zhū shàn xíng míng chēng yuǎn wén. shì dà zhǎng zhě suǒ yǒu cái bǎo jiē fēn wèi sì: yī fēn cái bǎo, cháng qiú xī lì yǐ shàn jiā yè； yī fēn cái bǎo, yǐ chōng suí rì gōng gěi suǒ xū； yī fēn cái bǎo, huì shī gū dú yǐ xiū dāng fú； yī fēn cái bǎo, zhěng jì zōng qīn wǎng lái bīn lǚ. rú shì sì fēn céng wú duàn jué, fù zi xiāng chéng wèi shì jiā yè. hòu yǒu yī zi yú chī bì è, shēn zhe wǔ yù zì xíng fàng yì, wéi fù mǔ jiào bù yī sì yè, qǐ zhū shě zhái qī céng lóu guān, bèi yú cháng zhì zhòng bǎo yán shì, liú lí wèi de, bǎo chuāng jiāo yìng, lóng shǒu yú xíng wú bù jù zú, wēi miào yīn lè zhòu yè bù jué, shòu wǔ yù lè rú dāo lì tiān, guǐ shén zēng xián, rén tiān yuǎn lí. yú shì lín jiā hū rán huǒ qǐ, měng yàn chì shèng suí fēng màn yán, fén shāo kù cáng jí zhū lóu tái. shí zhǎng zhě zi, jiàn shì měng huǒ qǐ dà chēn xīn, sù mìng qī zi nú bì juàn shǔ, rù yú zhòng shě bì lóu gé mén, yǐ yú chī gù yī shí jù sǐ. zài jiā fán fū yì fù rú shì, shì jiān yú rén rú zhǎng zhě zi, zhū fú rú lái yóu rú zhǎng zhě, bù shùn fú jiào zào zuò è yè, duò sān è dào shòu dà kǔ nǎo. yǐ shì yīn yuán, chū jiā pú sà dāng guān zài jiā, rú zhǎng zhě zi bù shùn fù mǔ, wèi huǒ suǒ shāo qī zi jù sǐ. shàn nán zi děng! yīng shēng yàn lí rén tiān shì lè, xiū qīng jìng xíng dāng zhèng pú tí.”

[0310a11] "fu ci, shan nan zi! chu jia pu sa chang guan zai jia, you ru da guo you yi zhang zhe, qi jia hao fu cai bao wu liang, yu duo jie zhong fu zi yin yuan xiang xi bu duan, xiu zhu shan xing ming cheng yuan wen. shi da zhang zhe suo you cai bao jie fen wei si: yi fen cai bao, chang qiu xi li yi shan jia ye; yi fen cai bao, yi chong sui ri gong gei suo xu; yi fen cai bao, hui shi gu du yi xiu dang fu; yi fen cai bao, zheng ji zong qin wang lai bin lu. ru shi si fen ceng wu duan jue, fu zi xiang cheng wei shi jia ye. hou you yi zi yu chi bi e, shen zhe wu yu zi xing fang yi, wei fu mu jiao bu yi si ye, qi zhu she zhai qi ceng lou guan, bei yu chang zhi zhong bao yan shi, liu li wei de, bao chuang jiao ying, long shou yu xing wu bu ju zu, wei miao yin le zhou ye bu jue, shou wu yu le ru dao li tian, gui shen zeng xian, ren tian yuan li. yu shi lin jia hu ran huo qi, meng yan chi sheng sui feng man yan, fen shao ku cang ji zhu lou tai. shi zhang zhe zi, jian shi meng huo qi da chen xin, su ming qi zi nu bi juan shu, ru yu zhong she bi lou ge men, yi yu chi gu yi shi ju si. zai jia fan fu yi fu ru shi, shi jian yu ren ru zhang zhe zi, zhu fu ru lai you ru zhang zhe, bu shun fu jiao zao zuo e ye, duo san e dao shou da ku nao. yi shi yin yuan, chu jia pu sa dang guan zai jia, ru zhang zhe zi bu shun fu mu, wei huo suo shao qi zi ju si. shan nan zi deng! ying sheng yan li ren tian shi le, xiu qing jing xing dang zheng pu ti."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0310b03] At that time, the Tathāgata (如來 [ru lai]) spoke verses again, saying:

"A Bodhisattva (菩薩 [pu sa]) who has left home views being at home,
Like an elder (長者 [zhang zhe]) who gives birth to a foolish son (愚子 [yu zi]).
His family is rich with various treasures,
Continuously inherited for a long time without lack,
The ancestral family business is passed down to descendants,
All assets are divided into four parts.
He always cultivated superior practices without fault,
His reputation spread throughout all lands.
Gold (金 [jin]), silver (銀 [yin]), and precious treasures (珍寶 [zhen bao]) are countless,
Profits from transactions spread to other countries.
His mind of compassion (慈悲 [ci bei]), joy (喜 [xi]), and giving (捨 [she]) was never weary,
Bestowing alms on the solitary and poor never ceased.
The elder (長者 [zhang zhe]) finally gave birth to a son,
Foolish, unfilial, and without wisdom (智慧 [zhi hui]).
His years had passed, his strength was weak,
All family wealth, inside and out, was entrusted to his son.
The son disobeyed his father's command and indulged in dissipation,
Not continuing the four practices, he caused the family to decline.
He built seven-story precious towers,
Using lapis lazuli (紺瑠璃 [gan liu li]) for windows,
Singing, flutes, and strings never ceased,
Always taking unwholesomeness as his guide in mind.
Enjoying the five desires (五欲樂 [wu yu le]) like a heavenly palace,
All dragons (龍 [long]) and spirits (神 [shen]) kept their distance.
A fire suddenly broke out in a neighboring house,
Fierce flames spread with the wind, hard to contain.
Treasuries, precious wealth, and wife (妻子 [qi zi]),
Multi-storied houses were all burned,
Accumulated evil brought disaster and extinguished his body,
Wife (妻子 [qi zi]) and dependents (眷屬 [juan shu]) perished together.
The Buddhas (諸佛 [zhu fu]) of the Three Times (三世 [san shi]) are like the elder (長者 [zhang zhe]),
All ordinary beings (凡夫 [fan fu]) are foolish sons (愚子 [yu zi]),
Not cultivating the right path (正道 [zheng dao]) but stirring up wicked minds,
At the end of life, they fall into various evil destinies (惡趣 [e qu]),
Enduring the suffering of burning alone for long kalpas (長劫 [zhang jie]),
Thus transmigrating endlessly.
Buddha's (佛 [fu]) children at home, you should know,
Do not covet worldly pleasures (世樂 [shi le]), but diligently cultivate and realize,
Be weary of the world (厭世 [yan shi]) and leave home to cultivate pure conduct (梵行 [fan xing]),
In mountains and forests, quiet and free from all conditions,
To repay the Four Graces (四恩 [si en]) and cultivate superior virtues,
You will become Dharma King (法王 [fa wang]) in the Three Realms (三界 [san jie]).
Throughout future kalpas (未來際 [wei lai ji]), deliver sentient beings (眾生 [zhong sheng]),
Become an uninvited friend, constantly expounding the Dharma (說法 [shuo fa]),
Forever cutting off the stream of craving (愛流 [ai liu]) and crossing to the other shore,
Abiding in the pure city of Nirvana (涅槃城 [nie pan cheng]).

[0310b03] ěr shí, rú lái zhòng shuō jì yán:

“chū jiā pú sà guān zài jiā,　　yóu rú zhǎng zhě shēng yú zi.
　qí jiā fù yǒu zhū cái bǎo,　　jiǔ yuǎn xiāng chéng wú què fá,
　xiān shì jiā yè chuán zi sūn,　　yī qiè zī chǎn wèi sì fēn.
　cháng xiū shèng xíng wú guò è,　　míng chēng biàn mǎn zhū guó tǔ,
　jīn yín zhēn bǎo shù wú biān,　　chū rù xī lì biàn tā guó,
　cí bēi xǐ shě xīn wú juàn,　　huì shī gū pín cháng bù jué.
　zhǎng zhě zuì hòu shēng yī zi,　　yú chī bù xiào wú zhì huì,
　nián chǐ yǐ mài jīn lì shuāi,　　jiā cái nèi wài jiē fù zi.
　zi wéi fù mìng xíng fàng yì,　　sì yè bù shào duò yú jiā,
　zào lì qī céng zhēn bǎo lóu,　　yòng gàn liú lí zuò chuāng yǒu,
　gē chuī guǎn xián céng bù xiē,　　cháng yǐ bù shàn shī yú xīn,
　shòu wǔ yù lè rú tiān gōng,　　yī qiè lóng shén jiē yuǎn lí.
　lín jiā chuā rán zāi huǒ qǐ,　　měng yàn suí fēng nán kě jìn,
　kù cáng zhēn cái jí qī zi,　　céng lóu shě zhái xī fén shāo,
　jī è zhāo yāng suì miè shēn,　　qī zi juàn shǔ tóng yǔn mò.
　sān shì zhū fú rú zhǎng zhě,　　yī qiè fán fū shì yú zi,
　bù xiū zhèng dào qǐ xié xīn,　　mìng zhōng duò zài zhū è qù,
　zhǎng jié dú shòu fén shāo kǔ,　　rú shì zhǎn zhuǎn wú jǐn qī.
　zài jiā fú zi rǔ dāng zhī,　　bù tān shì lè qín xiū zhèng,
　yàn shì chū jiā xiū fàn xíng,　　shān lín jì jìng lí zhū yuán,
　wèi bào sì ēn xiū shèng dé,　　dāng yú sān jiè wèi fǎ wáng.
　jǐn wèi lái jì dù zhòng shēng,　　zuò bù qǐng yǒu cháng shuō fǎ,
　yǒng jié ài liú chāo bǐ àn,　　zhù yú qīng jìng niè pán chéng.

[0310b03] er shi, ru lai zhong shuo ji yan:

"chu jia pu sa guan zai jia, you ru zhang zhe sheng yu zi.
qi jia fu you zhu cai bao, jiu yuan xiang cheng wu que fa,
xian shi jia ye chuan zi sun, yi qie zi chan wei si fen.
chang xiu sheng xing wu guo e, ming cheng bian man zhu guo tu,
jin yin zhen bao shu wu bian, chu ru xi li bian ta guo,
ci bei xi she xin wu juan, hui shi gu pin chang bu jue.
zhang zhe zui hou sheng yi zi, yu chi bu xiao wu zhi hui,
nian chi yi mai jin li shuai, jia cai nei wai jie fu zi.
zi wei fu ming xing fang yi, si ye bu shao duo yu jia,
zao li qi ceng zhen bao lou, yong gan liu li zuo chuang you,
ge chui guan xian ceng bu xie, chang yi bu shan shi yu xin,
shou wu yu le ru tian gong, yi qie long shen jie yuan li.
lin jia chua ran zai huo qi, meng yan sui feng nan ke jin,
ku cang zhen cai ji qi zi, ceng lou she zhai xi fen shao,
ji e zhao yang sui mie shen, qi zi juan shu tong yun mo.
san shi zhu fu ru zhang zhe, yi qie fan fu shi yu zi,
bu xiu zheng dao qi xie xin, ming zhong duo zai zhu e qu,
zhang jie du shou fen shao ku, ru shi zhan zhuan wu jin qi.
zai jia fu zi ru dang zhi, bu tan shi le qin xiu zheng,
yan shi chu jia xiu fan xing, shan lin ji jing li zhu yuan,
wei bao si en xiu sheng de, dang yu san jie wei fa wang.
jin wei lai ji du zhong sheng, zuo bu qing you chang shuo fa,
yong jie ai liu chao bi an, zhu yu qing jing nie pan cheng.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0310b28] "Furthermore, good man! A Bodhisattva (菩薩 [pu sa]) who has left home views all worldly dwellings (一切舍宅 [yi qie she zhai]) as like a great dream. For example, a wealthy elder had a young daughter, aged fifteen, who was beautiful and wondrous. At that time, her parents (父母 [fu mu]) were in a three-story building, enjoying various pleasures with their beloved daughter. In the middle of the night, mother and daughter slept together on a precious bed. Then the young girl dreamed that her parents (父母 [fu mu]) had betrothed her to a husband, and after many years, she gave birth to a son who was beautiful and wondrous, with an intelligent appearance. As he grew up day by day, able to walk by himself, he was on a high tower. He fell from the precarious height, and before he reached the ground, she saw a hungry tiger (餓虎 [e hu]) seize and devour him. At that time, the young girl was even more terrified. She cried out loudly and then woke up from her dream. Her parents (父母 [fu mu]) asked their daughter: 'For what reason are you suddenly so frightened?' The girl was shy and unwilling to speak. Her mother earnestly and secretly asked her the reason. At that time, the girl secretly told her mother the dream she had experienced as described above. Good man! Worldly samsara (生死 [sheng si]) and conditioned dwellings (有為舍宅 [you wei she zhai]) have been experienced in endless cycles, not yet attaining true enlightenment. Such states are constantly in a dream, the Three Realms (三界 [san jie]) dwellings (舍宅 [she zhai]) of birth (生 [sheng]), old age (老 [lao]), sickness (病 [bing]), and death (死 [si]). Like that young girl in her dream, illusory discriminations are also like this. Yama's (琰魔 [yan mo]) ghost messengers suddenly arrive, like that hungry tiger (餓虎 [e hu]) in the empty sky seizing and devouring the infant. All sentient beings (一切眾生 [yi qie zhong sheng]) are impermanent in every thought, suffering from old age (老 [lao]), sickness (病 [bing]), and death (死 [si]), which are also like this. Who among the wise would love this body? For this reason, by contemplating samsara (生死 [sheng si]) as a long night's dream, arousing the Bodhi-mind (菩提心 [pu ti xin]) and becoming weary of the world (世間 [shi jian]), one will attain the Tathāgata's (如來 [ru lai]) permanent wonderful fruit."

[0310b28] “fù cì, shàn nán zi! chū jiā pú sà guān yú shì jiān yī qiè shě zhái, yóu rú dà mèng. pì rú zhǎng zhě yǒu yī tóng nǚ, nián shǐ shí wǔ, duān zhèng shū miào. ěr shí, fù mǔ chù sān céng lóu, jiāng qí ài nǚ shòu zhū huān lè, yú yè fēn zhōng mǔ nǚ tóng sù, zài yī bǎo chuáng ér gòng ān qǐn. yú shì tóng nǚ mèng jiàn, fù mǔ pīng yǔ fū jiā jīng lì duō nián, suì shēng yī zi duān zhèng shū miào, yǒu cōng huì xiāng rì jiàn ēn yǎng, néng zì xíng bù chù zài gāo lóu, yīn wēi duò luò wèi zhì yú de, jiàn yǒu è hǔ jiē ér shí zhī. shì shí tóng nǚ bèi fù jīng bù, jǔ shēng hào kū, suì biàn mèng jué. ěr shí, fù mǔ wèn qí nǚ yán: ‘yǐ hé yīn yuán hū rán jīng bù?’ shí nǚ xiū chǐ bù kěn shuō zhī. qí mǔ yīn qín qiè wèn qí gù. shí, nǚ wèi mǔ mì shuō rú shàng suǒ mèng zhī shì. shàn nán zi! shì jiān shēng sǐ yǒu wèi shě zhái, zhǎng chù lún huí wèi dé zhēn jué, ěr suǒ fēn wèi héng chù mèng zhōng, shēng lǎo bìng sǐ sān jiè shě zhái. rú bǐ tóng nǚ chù yú mèng zhōng, xū wàng fēn bié yì fù rú shì. yǎn mó guǐ shǐ hū rán ér zhì, rú bǐ è hǔ yú xū kōng zhōng jiē bǐ yīng hái ér dàn shí zhī. yī qiè zhòng shēng niàn niàn wú cháng lǎo bìng sǐ kǔ, yì fù rú shì. shuí yǒu zhì zhě ài lè cǐ shēn? yǐ shì yīn yuán, guān yú shēng sǐ zhǎng yè mèng zhōng, fā pú tí xīn yàn lí shì jiān, dāng dé rú lái cháng zhù miào guǒ.”

[0310b28] "fu ci, shan nan zi! chu jia pu sa guan yu shi jian yi qie she zhai, you ru da meng. pi ru zhang zhe you yi tong nu, nian shi shi wu, duan zheng shu miao. er shi, fu mu chu san ceng lou, jiang qi ai nu shou zhu huan le, yu ye fen zhong mu nu tong su, zai yi bao chuang er gong an qin. yu shi tong nu meng jian, fu mu ping yu fu jia jing li duo nian, sui sheng yi zi duan zheng shu miao, you cong hui xiang ri jian en yang, neng zi xing bu chu zai gao lou, yin wei duo luo wei zhi yu de, jian you e hu jie er shi zhi. shi shi tong nu bei fu jing bu, ju sheng hao ku, sui bian meng jue. er shi, fu mu wen qi nu yan: 'yi he yin yuan hu ran jing bu?' shi nu xiu chi bu ken shuo zhi. qi mu yin qin qie wen qi gu. shi, nu wei mu mi shuo ru shang suo meng zhi shi. shan nan zi! shi jian sheng si you wei she zhai, zhang chu lun hui wei de zhen jue, er suo fen wei heng chu meng zhong, sheng lao bing si san jie she zhai. ru bi tong nu chu yu meng zhong, xu wang fen bie yi fu ru shi. yan mo gui shi hu ran er zhi, ru bi e hu yu xu kong zhong jie bi ying hai er dan shi zhi. yi qie zhong sheng nian nian wu chang lao bing si ku, yi fu ru shi. shui you zhi zhe ai le ci shen? yi shi yin yuan, guan yu sheng si zhang ye meng zhong, fa pu ti xin yan li shi jian, dang de ru lai chang zhu miao guo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0310c18] At that time, the Tathāgata (如來 [ru lai]) spoke verses again, saying:

"A Buddha's (佛 [fu]) child seeking the unsurpassed path,
Should view dwellings (舍宅 [she zhai]) as in a dream.
For example, a rich and noble elder (大長者 [da zhang zhe]),
Had a young daughter (童女 [tong nu]) who was wondrous and beautiful,
She followed her parents (父母 [fu mu]) to a high tower,
Watching the scenery and companions with great joy.
The girl then had a dream in the tower,
Clearly dreaming of marrying another person,
Later, in her husband's family, she gave birth to a son,
His mother loved and pitied him in her heart.
The son went up to the tower, indulging in joy and pleasure,
Due to danger, he fell into the tiger's (虎口 [hu kou]) mouth,
Then he cried out and woke from the dream,
Only then realizing that dreams are fundamentally unreal.
Ignorance (無明 [wu ming]) and obscuration are like a long night,
Not yet attaining perfect enlightenment (正覺 [zheng jue]) is like being in a dream.
Worldly samsara (生死 [sheng si]) is always unreal,
Deluded thoughts and discriminations are also like this.
Only the four great perfect wisdoms (四智大圓明 [si zhi da yuan ming]),
Can break through darkness and be called true wonderful enlightenment.
Impermanence (無常 [wu chang]) in every thought is like a hungry tiger (餓虎 [e hu]),
Conditioned existence is illusory and hard to last long.
Perched birds scatter at dawn,
Separation at the end of life is also like this.
Coming and going, dwelling in karma, receiving various retributions,
Parental affection is not recognized.
Alas, ordinary people's samsaric body (生死身 [sheng si shen]),
Transmigrating in the three evil destinies (三塗 [san tu]), suffering for a long time.
If one knows that good and evil arise from karma,
One should repent to eradicate them.
All human and heavenly wondrous fruits of joy,
Are caused by shame, conscience, and right view (正見 [zheng jian]).
One should arouse a firm Bodhi-mind (菩提心 [pu ti xin]),
Wearing the armor of diligence and diligently cultivating.

[0310c18] ěr shí, rú lái zhòng shuō jì yán:

“fú zi zhì qiú wú shàng dào,　　dāng guān shě zhái rú mèng zhōng.
　pì rú fù guì dà zhǎng zhě,　　yǒu yī tóng nǚ miào duān yán,
　suí qí fù mǔ shàng gāo lóu,　　guān shì yóu cóng shén huān lè.
　nǚ xiàng lóu zhōng zuò shì mèng,　　fēn míng mèng jiàn shì tā rén,
　hòu yú fū jiā dàn yī zi,　　qí mǔ ài niàn xīn lián mǐn.
　zi shàng lóu tái dān xǐ lè,　　yīn wēi zhuì duò yú hǔ kǒu,
　suì nǎi shī shēng cóng mèng jué,　　fāng zhī mèng xiǎng běn fēi zhēn.
　wú míng àn zhàng rú zhǎng yè,　　wèi chéng zhèng jué rú mèng zhōng,
　shēng sǐ shì jiān cháng bù shí,　　wàng xiǎng fēn bié yì rú shì,
　wéi yǒu sì zhì dà yuán míng,　　pò àn chēng wèi zhēn miào jué.
　wú cháng niàn niàn rú è hǔ,　　yǒu wèi xū jiǎ nán jiǔ tíng,
　sù niǎo píng dàn gè fēn fēi.　　mìng jǐn bié lí yì rú shì,
　wǎng lái zhù yè shòu zhū bào,　　fù mǔ ēn qíng bù xiāng shí.
　āi zāi fán fū shēng sǐ shēn,　　lún zhuǎn sān tú zhǎng shòu kǔ,
　ruò zhī shàn è suí yè gǎn,　　yīng dāng chàn huǐ lìng xiāo miè.
　yī qiè rén tiān miào lè guǒ,　　cán kuì zhèng jiàn wèi suǒ yīn,
　yīng fā jiān gù pú tí xīn,　　bèi jīng jìn jiǎ qín xiū xué.

[0310c18] er shi, ru lai zhong shuo ji yan:

"fu zi zhi qiu wu shang dao, dang guan she zhai ru meng zhong.
pi ru fu gui da zhang zhe, you yi tong nu miao duan yan,
sui qi fu mu shang gao lou, guan shi you cong shen huan le.
nu xiang lou zhong zuo shi meng, fen ming meng jian shi ta ren,
hou yu fu jia dan yi zi, qi mu ai nian xin lian min.
zi shang lou tai dan xi le, yin wei zhui duo yu hu kou,
sui nai shi sheng cong meng jue, fang zhi meng xiang ben fei zhen.
wu ming an zhang ru zhang ye, wei cheng zheng jue ru meng zhong,
sheng si shi jian chang bu shi, wang xiang fen bie yi ru shi,
wei you si zhi da yuan ming, po an cheng wei zhen miao jue.
wu chang nian nian ru e hu, you wei xu jia nan jiu ting,
su niao ping dan ge fen fei. ming jin bie li yi ru shi,
wang lai zhu ye shou zhu bao, fu mu en qing bu xiang shi.
ai zai fan fu sheng si shen, lun zhuan san tu zhang shou ku,
ruo zhi shan e sui ye gan, ying dang chan hui ling xiao mie.
yi qie ren tian miao le guo, can kui zheng jian wei suo yin,
ying fa jian gu pu ti xin, bei jing jin jia qin xiu xue.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0311a07] "Furthermore, good man! A Bodhisattva (菩薩 [pu sa]) who has left home views dwellings as like the mouth of a mare (牝馬口海 [pin ma kou hai]) in the ocean, from which fierce flames emerge, swallowing the four rivers (四瀆 [si du]), burning up all hundreds of streams and countless currents. For example, long ago in the country of Rāṭha (羅陀國 [luo tuo guo]), there was a Bodhisattva (菩薩 [pu sa]) named Myāodebi'an (妙得彼岸 [miao de bi an]), who possessed a compassionate mind and always sought to benefit others. Some merchants (商人 [shang ren]) entered the sea to gather treasures, taking this Bodhisattva (菩薩 [pu sa]) with them on their ship. They all reached the island of treasures, overcoming dangers and difficulties without hindrance, and arrived at the other shore. Later, the Bodhisattva (菩薩 [pu sa]) gradually aged, having reached a hundred years, and could only move with support, lacking strength to go forward. A merchant captain (商主 [shang zhu]) went to the Bodhisattva (菩薩 [pu sa]), prostrating and making offerings, and said to the Bodhisattva (菩薩 [pu sa]): 'I wish to enter the sea to seek various precious treasures, to forever escape poverty and gain great wealth. I now invite the Bodhisattva (菩薩 [pu sa]) to come with me.' At that time, the Bodhisattva (菩薩 [pu sa]) told the merchant captain (商主 [shang zhu]): 'I am now old and weak, my strength is feeble, I cannot enter the sea.' The merchant captain (商主 [shang zhu]) replied: 'I only wish, great being! Do not abandon your compassion (慈悲 [ci bei]) and kindly accept my invitation. Just sit comfortably on my ship, that is my wish.' Thereupon, the Bodhisattva (菩薩 [pu sa]) accepted the merchant's (商人 [shang ren]) invitation, boarded a large ship, and entered the great ocean (大海 [da hai]), heading towards the southeast corner to the treasure place. At that time, they encountered a north wind (北風 [bei feng]) and were blown into the South Sea (南海 [nan hai]). The strong wind was swift and ceaseless for seven days. They saw the great ocean (大海 [da hai]) water turn golden, like molten gold. The merchants (眾商 [zhong shang]) then said to the Bodhisattva (菩薩 [pu sa]): 'For what reason has the water turned golden with such an appearance?' The Bodhisattva (菩薩 [pu sa]) said: 'You should know that I have now entered the Golden Great Ocean (黃金大海 [huang jin da hai]), where immeasurable and boundless pure gold (紫磨真金 [zi mo zhen jin]) fills the great ocean (大海 [da hai]), and the treasures reflect light, presenting such an appearance. We have gone beyond the correct path and fallen into this sea. You should each diligently seek and devise expedients to return north.' After several more days, they saw the great ocean (大海 [da hai]) water turn white like shell-snow. The Bodhisattva (菩薩 [pu sa]) said: 'You should know that I have now entered the Pearl Great Ocean (真珠大海 [zhen zhu da hai]), where white jade pearls fill the sea, and the pearls reflect the water's color, presenting such an appearance. You should do your utmost and devise expedients to return north.' After several more days, the water of the great ocean (大海 [da hai]) turned blue like blue lapis lazuli (瑠璃 [liu li]). The Bodhisattva (菩薩 [pu sa]) said: 'I and you have entered the Blue Vaidūrya Sea (青玻 [qing bo][王 [wang]*(黍 [shu]-禾 [he]+利 [li])]海 [hai]), where immeasurable and boundless blue vaidūrya treasures fill the great ocean (大海 [da hai]), and the color of the vaidūrya reflects thus.' After several more days, the water of the great ocean (大海 [da hai]) turned red like blood. The Bodhisattva (菩薩 [pu sa]) said: 'I and you have entered the Red Vaidūrya Sea (紅玻 [hong bo][王 [wang]*(黍 [shu]-禾 [he]+利 [li])]海 [hai]), where immeasurable and boundless red vaidūrya treasures fill the great ocean (大海 [da hai]), and the actual red color reflects thus.' After several more days, the water turned black like ink, and they heard from afar the sound of fierce fire cracking, like a great fire burning a dry bamboo forest, fiercely blazing and very frightening. Such a sight had never been seen or heard before. They also saw a great fire (大火 [da huo]) rising from the south, like towering peaks more than a hundred zhang high, with flames flying in the air, sometimes gathering, sometimes scattering, and light flashing like lightning. Such a sight had never been seen or heard. 'Our lives are truly hard to preserve.' Thereupon, the Bodhisattva (菩薩 [pu sa]) told the crowd: 'You are now very much afraid. Why so? We have entered the Mare's Mouth Sea (牝馬口海 [pin ma kou hai]), where all the four great oceans (四大海 [si da hai]) and the large and small currents of the four continents (四天下 [si tian xia]), entering the northern mouth of the sea, are all burned up. Why so? Due to the superior power of sentient beings' (眾生 [zhong sheng]) karma (業 [ye]), natural heavenly fire (天火 [tian huo]) can burn seawater. If this heavenly fire (天火 [tian huo]) did not burn seawater, within a day and night, all land would turn into great oceans (大海 [da hai]), and all sentient beings (眾生 [zhong sheng]) would be submerged. But now we have encountered a great black wind (大黑風 [da hei feng]), drifting into this Mare's Mouth Sea (牝馬口海 [pin ma kou hai]), and our remaining lives are few.' At that time, there were over a thousand people on the ship, and they cried out in unison with sorrow and weeping, some pulling their hair, some throwing themselves down, saying: 'We came to seek precious treasures, entered the great ocean (大海 [da hai]), and encountered this danger. Alas, how bitter! By what expedient can we escape this danger?' At that time, the thousand people sincerely took refuge, some calling upon the compassionate mother, some calling upon the kind father, some calling upon Brahma (梵天 [fan tian]), some calling upon Maheśvara Devarāja (摩醯首羅天王 [mo xi shou luo tian wang]), some calling upon the powerful Narayana Deva (那羅延天 [na luo yan tian]), and some taking refuge in Bodhisattva Debian (得岸菩薩 [de an pu sa]), reverently saluting the great being and saying: 'We only wish the Bodhisattva (菩薩 [pu sa]) would save us.' At that time, the Bodhisattva (菩薩 [pu sa]), to free these people from all fear, spoke verses, saying:

"'The supreme great man (大丈夫 [da zhang fu]) in the world (世間 [shi jian]),
Though entering the gate of death (死門 [si men]), does not fear.
If you lose wisdom (智慧 [zhi hui]) due to sorrow and grief,
You should wholeheartedly devise expedients.
If you gain access to skillful means (善巧方便門 [shan qiao fang bian men]),
You will be free from all eight difficulties (八難 [ba nan]) and transcend to the other shore.
Therefore, set your mind at ease, do not fear,
You should earnestly recall the Great Compassionate One (大慈尊 [da ci zun]).'

[0311a07] “fù cì, shàn nán zi! chū jiā pú sà guān yú shě zhái, rú pìn mǎ kǒu hǎi chū yú měng yàn tūn nà sì dú, bǎi chuān zhòng liú wú bù shāo jǐn. pì rú wǎng xī luó tuó guó zhōng, yǒu yī pú sà míng miào dé bǐ àn, rán shì pú sà yǒu cí bēi xīn cháng huái ráo yì. yǒu zhū shāng rén rù hǎi cǎi bǎo, jiāng shì pú sà tóng zài chuán bó, jiē dá bǎo zhōu dù yú xiǎn nán, ér wú suǒ ài dào yú bǐ àn. hòu shí pú sà nián jiàn shuāi lǎo, yǐ jīng bǎi suì, qǐ zuò fú cè lì bù néng qián. yǒu yī shāng zhǔ yì pú sà suǒ lǐ bài gōng yǎng, bái pú sà yán: ‘wǒ yù rù hǎi qiú zhū zhēn bǎo, yǒng lí pín qióng dé dà fù guì. jīn qǐng pú sà yǔ wǒ tóng wǎng.’ ěr shí, pú sà gào shāng zhǔ yán: ‘wǒ jīn shuāi lǎo, jīn lì wēi ruò bù néng rù hǎi.’ shāng zhǔ fù yán: ‘wéi yuàn dà shì! bù shě cí bēi āi shòu wǒ qǐng, yú wǒ bó zhōng dàn zì ān zuò, shì wǒ suǒ yuàn.’ ěr shí, pú sà shòu shāng rén qǐng, chéng dà bó chuán rù yú dà hǎi, xiàng dōng nán yú yì qí bǎo suǒ. shí yù běi fēng piào duò nán hǎi, měng fēng xùn jí zhòu yè bù tíng jīng yú qī rì, jiàn dà hǎi shuǐ biàn wèi jīn sè yóu rú róng jīn. ěr shí, zhòng shāng bái pú sà yán: ‘yǐ hé yīn yuán shuǐ biàn jīn sè yǒu rú shì xiāng?’ pú sà gào yán: ‘rǔ děng dāng zhī, wǒ jīn yǐ rù huáng jīn dà hǎi, wú liàng wú biān zǐ mó zhēn jīn chōng mǎn dà hǎi, jīn bǎo jiāo yìng yǒu rú shì xiāng. chāo guò zhèng lù duò cǐ hǎi zhōng, gè zì qín qiú shè zhū fāng biàn hái guī běi fāng.’ fù jīng shù rì, jiàn dà hǎi shuǐ biàn wèi bái sè yóu rú kē xuě, pú sà gào yán: ‘rǔ děng dāng zhī, wǒ jīn yǐ rù zhēn zhū dà hǎi, bái yù zhēn zhū chōng mǎn hǎi zhōng, zhū yìng shuǐ sè yǒu rú shì xiāng. rǔ dāng jǐn lì shè zhū fāng biàn hái guī běi fāng.’ fù jīng shù rì, dà hǎi zhī shuǐ biàn wèi qīng sè rú qīng liú lí, pú sà gào yán: ‘wǒ jí rǔ děng yǐ rù qīng bō [wáng*(shǔ-hé+lì)] hǎi, wú liàng wú biān qīng bō [wáng*(shǔ-hé+lì)] bǎo, chōng mǎn dà hǎi, bō [wáng*(shǔ-hé+lì)] zhī sè jiāo yìng rú shì.’ fù jīng shù rì, dà hǎi zhī shuǐ biàn wèi hóng sè yóu rú xuè xiàn, pú sà gào yán: ‘wǒ jí rǔ děng yǐ rù hóng bō [wáng*(shǔ-hé+lì)] hǎi, wú liàng wú biān hóng bō [wáng*(shǔ-hé+lì)] bǎo chōng mǎn dà hǎi, shí sè hóng chì jiāo yìng rú shì.’ fù jīng shù rì, shuǐ biàn hēi sè yóu rú mò zhī, yáo wén měng huǒ bào liè zhī shēng, yóu rú dà huǒ shāo gān zhú lín, chì rán péng [huǒ*bèi] shén kě bù wèi, rú shì xiāng mào céng wèi jiàn wén. yòu jiàn dà huǒ qǐ yú nán fāng, yóu rú zǎn fēng gāo yú bǎi zhàng, yàn shì fēi kōng huò hé huò sàn, guāng liú chè diàn, rú shì zhī xiāng wèi céng jiàn wén. ‘wǒ děng shēn mìng shí nán kě bǎo.’ yú shì pú sà gào zhòng rén yán: ‘rǔ děng jīn zhě, shén kě bù wèi. hé yǐ gù? wǒ děng yǐ rù pìn mǎ kǒu hǎi, zhū sì dà hǎi jí sì tiān xià dà xiǎo zhòng liú, rù běi kǒu hǎi jiē bèi shāo jǐn. suǒ yǐ zhě hé? yóu zhū zhòng shēng yè zēng shàng lì, zì rán tiān huǒ néng shāo hǎi shuǐ. ruò shì tiān huǒ bù shāo hǎi shuǐ, yī rì yè zhōng yī qiè lù de biàn chéng dà hǎi, suǒ yǒu zhòng shēng xī jiē piào méi. rán jīn wǒ děng yù dà hēi fēng, piào liú rú shì pìn mǎ kǒu hǎi, wǒ jīn zhòng rén yú mìng wú jǐ.’ ěr shí, chuán bó yǒu qiān yú rén, tóng shí fā shēng bēi hào tí kū, huò zì bá fà, huò zì tóu shēn, zuò rú shì yán: ‘wǒ děng jīn zhě wèi qiú zhēn bǎo, rù yú dà hǎi yù cǐ xiǎn nán, āi zāi kǔ zāi! yǐ hé fāng biàn dé miǎn shì nán?’ shí qiān rén děng zhì chéng guī mìng, huò chēng bēi mǔ, huò chēng cí fù, huò chēng fàn tiān, huò chēng mó xī shǒu luó tiān wáng, huò chēng dà lì nà luó yán tiān, huò yǒu guī mìng dé àn pú sà, jìng lǐ dà shì ér zuò shì yán: ‘wéi yuàn pú sà jì wǒ děng bèi.’ ěr shí, pú sà wèi shì zhòng rén lí zhū kǒng bù, ér shuō jì yán:

“ ‘shì jiān zuì shàng dà zhàng fū,　　suī rù sǐ mén bù shēng wèi.
　　rǔ ruò yōu bēi shī zhì huì,　　yīng dāng yī xīn shè fāng biàn,
　　ruò dé shàn qiǎo fāng biàn mén,　　lí zhū bā nán chāo bǐ àn.
　　shì gù ān xīn wù yōu jù,　　yīng dāng kěn niàn dà cí zūn.’

[0311a07] "fu ci, shan nan zi! chu jia pu sa guan yu she zhai, ru pin ma kou hai chu yu meng yan tun na si du, bai chuan zhong liu wu bu shao jin. pi ru wang xi luo tuo guo zhong, you yi pu sa ming miao de bi an, ran shi pu sa you ci bei xin chang huai rao yi. you zhu shang ren ru hai cai bao, jiang shi pu sa tong zai chuan bo, jie da bao zhou du yu xian nan, er wu suo ai dao yu bi an. hou shi pu sa nian jian shuai lao, yi jing bai sui, qi zuo fu ce li bu neng qian. you yi shang zhu yi pu sa suo li bai gong yang, bai pu sa yan: 'wo yu ru hai qiu zhu zhen bao, yong li pin qiong de da fu gui. jin qing pu sa yu wo tong wang.' er shi, pu sa gao shang zhu yan: 'wo jin shuai lao, jin li wei ruo bu neng ru hai.' shang zhu fu yan: 'wei yuan da shi! bu she ci bei ai shou wo qing, yu wo bo zhong dan zi an zuo, shi wo suo yuan.' er shi, pu sa shou shang ren qing, cheng da bo chuan ru yu da hai, xiang dong nan yu yi qi bao suo. shi yu bei feng piao duo nan hai, meng feng xun ji zhou ye bu ting jing yu qi ri, jian da hai shui bian wei jin se you ru rong jin. er shi, zhong shang bai pu sa yan: 'yi he yin yuan shui bian jin se you ru shi xiang?' pu sa gao yan: 'ru deng dang zhi, wo jin yi ru huang jin da hai, wu liang wu bian zi mo zhen jin chong man da hai, jin bao jiao ying you ru shi xiang. chao guo zheng lu duo ci hai zhong, ge zi qin qiu she zhu fang bian hai gui bei fang.' fu jing shu ri, jian da hai shui bian wei bai se you ru ke xue, pu sa gao yan: 'ru deng dang zhi, wo jin yi ru zhen zhu da hai, bai yu zhen zhu chong man hai zhong, zhu ying shui se you ru shi xiang. ru dang jin li she zhu fang bian hai gui bei fang.' fu jing shu ri, da hai zhi shui bian wei qing se ru qing liu li, pu sa gao yan: 'wo ji ru deng yi ru qing bo [wang*(shu-he+li)] hai, wu liang wu bian qing bo [wang*(shu-he+li)] bao, chong man da hai, bo [wang*(shu-he+li)] zhi se jiao ying ru shi.' fu jing shu ri, da hai zhi shui bian wei hong se you ru xue xian, pu sa gao yan: 'wo ji ru deng yi ru hong bo [wang*(shu-he+li)] hai, wu liang wu bian hong bo [wang*(shu-he+li)] bao chong man da hai, shi se hong chi jiao ying ru shi.' fu jing shu ri, shui bian hei se you ru mo zhi, yao wen meng huo bao lie zhi sheng, you ru da huo shao gan zhu lin, chi ran peng [huo*bei] shen ke bu wei, ru shi xiang mao ceng wei jian wen. you jian da huo qi yu nan fang, you ru zan feng gao yu bai zhang, yan shi fei kong huo he huo san, guang liu che dian, ru shi zhi xiang wei ceng jian wen. 'wo deng shen ming shi nan ke bao.' yu shi pu sa gao zhong ren yan: 'ru deng jin zhe, shen ke bu wei. he yi gu? wo deng yi ru pin ma kou hai, zhu si da hai ji si tian xia da xiao zhong liu, ru bei kou hai jie bei shao jin. suo yi zhe he? you zhu zhong sheng ye zeng shang li, zi ran tian huo neng shao hai shui. ruo shi tian huo bu shao hai shui, yi ri ye zhong yi qie lu de bian cheng da hai, suo you zhong sheng xi jie piao mei. ran jin wo deng yu da hei feng, piao liu ru shi pin ma kou hai, wo jin zhong ren yu ming wu ji.' er shi, chuan bo you qian yu ren, tong shi fa sheng bei hao ti ku, huo zi ba fa, huo zi tou shen, zuo ru shi yan: 'wo deng jin zhe wei qiu zhen bao, ru yu da hai yu ci xian nan, ai zai ku zai! yi he fang bian de mian shi nan?' shi qian ren deng zhi cheng gui ming, huo cheng bei mu, huo cheng ci fu, huo cheng fan tian, huo cheng mo xi shou luo tian wang, huo cheng da li na luo yan tian, huo you gui ming de an pu sa, jing li da shi er zuo shi yan: 'wei yuan pu sa ji wo deng bei.' er shi, pu sa wei shi zhong ren li zhu kong bu, er shuo ji yan:

" 'shi jian zui shang da zhang fu, sui ru si men bu sheng wei.
ru ruo you bei shi zhi hui, ying dang yi xin she fang bian,
ruo de shan qiao fang bian men, li zhu ba nan chao bi an.
shi gu an xin wu you ju, ying dang ken nian da ci zun.'

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0311c06] "Thereupon, having spoken these verses, the Bodhisattva (菩薩 [pu sa]) burned various famous incenses, prostrated and made offerings to the Buddhas (諸佛 [zhu fu]) of the ten directions (十方 [shi fang]), and made this vow: 'Namo to the Buddhas (諸佛 [zhu fu]) of the ten directions (十方 [shi fang]), Namo to the great Bodhisattvas-Mahāsattvas (大菩薩摩訶薩眾 [da pu sa mo he sa zhong]) of the ten directions (十方 [shi fang]), all Worthy Ones (賢聖 [xian sheng]) of the four directions (四向 [si xiang]) and four fruits (四果 [si guo]), those with divine eyes (天眼 [tian yan]), those with divine ears (天耳 [tian er]), those who know others' minds (知佗心者 [zhi tuo xin zhe]), those with mastery (眾自在者 [zhong zi zai zhe])! I, for the sake of sentient beings (眾生 [zhong sheng]), have aroused a great compassionate mind, abandoning my body and life to rescue them from all difficulties. I now possess one good root: I have upheld the Tathāgata's (如來 [ru lai]) precept of not speaking falsehoods, and have never violated it in countless lives. If I have ever spoken falsely in this life, may this evil wind (惡風 [e feng]) increase; if this virtue of precepts is not false, I vow to dedicate this good to all, and I and sentient beings (眾生 [zhong sheng]) shall attain the Buddha-path (佛道 [fu dao]). If it is truly not false, may this evil wind (惡風 [e feng]) cease immediately, and a favorable wind (如意便風 [ru yi bian feng]) arrive as I wish. Indeed, all sentient beings (眾生 [zhong sheng]) are my body (我身 [wo shen]), and sentient beings (眾生 [zhong sheng]) and I are without difference.' This great Bodhisattva (菩薩 [pu sa]), having made such an unobstructed vow of great compassion of shared essence (同體大悲無礙願 [tong ti da bei wu ai yuan]), in an instant, the evil wind (惡風 [e feng]) immediately ceased, and they gained a favorable wind, escaping all difficulties, reaching the treasure place and obtaining various precious treasures. At that time, the Bodhisattva (菩薩 [pu sa]) said to the merchants (商人 [shang ren]): 'Such precious treasures (珍寶 [zhen bao]) are rare and difficult to encounter. You all widely practiced generosity in your past lives, thus obtaining such wondrous precious treasures. When you cultivated generosity in the past, you harbored some reluctance; for this reason, you encountered this evil wind (惡風 [e feng]). You merchants (諸商人 [zhu shang ren]), the precious treasures (珍寶 [zhen bao]) you have obtained, you must know the limit and not take too much, lest indulging greed brings great calamity later. You should know that among all treasures, life is the most precious. If life is preserved, it is an invaluable treasure.' Thereupon, the merchants (商人 [shang ren]) followed the Bodhisattva's (菩薩 [pu sa]) teaching, developed a mind of contentment, and dared not take too much. At that time, the people escaped disaster, obtained great precious treasures (大珍寶 [da zhen bao]), departed from poverty, and reached the other shore.

[0311c06] “yú shì pú sà shuō cǐ jì yǐ, shāo zhòng míng xiāng lǐ bài gōng yǎng shí fāng zhū fú, fā shì yuàn yán: ‘nán wú shí fāng zhū fú, nán wú shí fāng zhū fú, zhū dà pú sà mó hē sà zhòng, sì xiàng sì guǒ yī qiè xián shèng, yǒu tiān yǎn zhě,, yǒu tiān ěr zhě,, zhī tuó xīn zhě,, zhòng zì zài zhě, wǒ wèi zhòng shēng yùn dà bēi xīn, qì shě shēn mìng jì zhū kǔ nán. rán jīn wǒ shēn yǒu yī shàn gēn, shòu chí rú lái bù wàng yǔ jiè, wú liàng shēng zhōng wèi céng quē fàn. ruò wǒ yī shēng yǒu wàng yǔ zhě, jīn cǐ è fēng zhuǎn jiā zēng shèng； rú shì jiè dé fēi xū wàng zhě, yuàn yǐ cǐ shàn huí shī yī qiè, wǒ yǔ zhòng shēng dāng chéng fú dào. ruò shí bù xū, yuàn cǐ è fēng yīng shí xiū xī, rú yì biàn fēng suí niàn ér zhì, rán zhū zhòng shēng jí shì wǒ shēn, zhòng shēng yǔ wǒ děng wú chà bié.’ shì dà pú sà fā qǐ rú shì tóng tǐ dà bēi wú ài yuàn yǐ, jīng yī niàn qǐng è fēng xún zhǐ, biàn dé shùn fēng jiě tuō zhòng nán, dé zhì bǎo suǒ huò zhū zhēn bǎo. ěr shí, pú sà gào shāng rén yán: ‘rú shì zhēn bǎo nán féng nán yù, rǔ děng xiān shì guǎng xíng tán shī, dé zhí rú shì zhòng miào zhēn bǎo, xī xiū shī shí xīn yǒu lìn xī, yǐ shì yīn yuán yù shì è fēng. rǔ zhū shāng rén suǒ dé zhēn bǎo, xū zhī xiàn liàng wú shǐ duō qǔ, yǐ zòng tān xīn hòu zhāo dà nán. rǔ děng dāng zhī, zhòng bǎo zhī zhōng mìng bǎo wèi zuì, ruò cún qí mìng shì wú jià bǎo.’ shí shāng rén děng méng pú sà jiào, shēng zhī zú xīn bù gǎn duō qǔ. ěr shí, zhòng rén dé miǎn zāi nán huò dà zhēn bǎo, yuǎn lí pín qióng dào yú bǐ àn.

[0311c06] "yu shi pu sa shuo ci ji yi, shao zhong ming xiang li bai gong yang shi fang zhu fu, fa shi yuan yan: 'nan wu shi fang zhu fu, nan wu shi fang zhu fu, zhu da pu sa mo he sa zhong, si xiang si guo yi qie xian sheng, you tian yan zhe,, you tian er zhe,, zhi tuo xin zhe,, zhong zi zai zhe, wo wei zhong sheng yun da bei xin, qi she shen ming ji zhu ku nan. ran jin wo shen you yi shan gen, shou chi ru lai bu wang yu jie, wu liang sheng zhong wei ceng que fan. ruo wo yi sheng you wang yu zhe, jin ci e feng zhuan jia zeng sheng; ru shi jie de fei xu wang zhe, yuan yi ci shan hui shi yi qie, wo yu zhong sheng dang cheng fu dao. ruo shi bu xu, yuan ci e feng ying shi xiu xi, ru yi bian feng sui nian er zhi, ran zhu zhong sheng ji shi wo shen, zhong sheng yu wo deng wu cha bie.' shi da pu sa fa qi ru shi tong ti da bei wu ai yuan yi, jing yi nian qing e feng xun zhi, bian de shun feng jie tuo zhong nan, de zhi bao suo huo zhu zhen bao. er shi, pu sa gao shang ren yan: 'ru shi zhen bao nan feng nan yu, ru deng xian shi guang xing tan shi, de zhi ru shi zhong miao zhen bao, xi xiu shi shi xin you lin xi, yi shi yin yuan yu shi e feng. ru zhu shang ren suo de zhen bao, xu zhi xian liang wu shi duo qu, yi zong tan xin hou zhao da nan. ru deng dang zhi, zhong bao zhi zhong ming bao wei zui, ruo cun qi ming shi wu jia bao.' shi shang ren deng meng pu sa jiao, sheng zhi zu xin bu gan duo qu. er shi, zhong ren de mian zai nan huo da zhen bao, yuan li pin qiong dao yu bi an.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0311c28] "Good men! Bodhisattvas (菩薩 [pu sa]) who have left home are also like this: they draw near Buddhas (諸佛 [zhu fu]) and good spiritual friends (善友知識 [shan you zhi shi]), like those merchants (商人 [shang ren]) who met the Bodhisattva (菩薩 [pu sa]), eternally escaping samsara (生死 [sheng si]) and reaching the other shore, like the merchant captain (商主 [shang zhu]) gaining great wealth. All conditioned dwellings (有為舍宅 [you wei she zhai]) in the world (世間 [shi jian]) are like the Mare's Mouth Sea (牝馬口海 [pin ma kou hai]) that can burn all currents. Bodhisattvas (菩薩 [pu sa]) who have left home are also like this: they carefully observe the faults of being at home. You good men (善男子 [shan nan zi]) are not stained by worldly five desires (五欲樂 [wu yu le]), you are weary of the sufferings of samsara (生死苦難 [sheng si ku nan]) in the Three Realms (三界 [san jie]), and you enter the cool, peaceful great city."

[0311c28] “zhū shàn nán zi! chū jiā pú sà yì fù rú shì, qīn jìn zhū fú shàn yǒu zhī shí, rú bǐ shāng rén dé yù pú sà, yǒng lí shēng sǐ dào yú bǐ àn, yóu rú shāng zhǔ huò dà fù guì. shì jiān suǒ yǒu yǒu wèi shě zhái, rú pìn mǎ kǒu hǎi néng shāo zhòng liú. chū jiā pú sà yì fù rú shì, shěn dì guān chá zài jiā guò shī. rǔ shàn nán zi bù rǎn shì jiān zhū wǔ yù lè, yàn lí sān jiè shēng sǐ kǔ nán, dé rù qīng liáng ān lè dà chéng.”

[0311c28] "zhu shan nan zi! chu jia pu sa yi fu ru shi, qin jin zhu fu shan you zhi shi, ru bi shang ren de yu pu sa, yong li sheng si dao yu bi an, you ru shang zhu huo da fu gui. shi jian suo you you wei she zhai, ru pin ma kou hai neng shao zhong liu. chu jia pu sa yi fu ru shi, shen di guan cha zai jia guo shi. ru shan nan zi bu ran shi jian zhu wu yu le, yan li san jie sheng si ku nan, de ru qing liang an le da cheng."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0312a05] At that time, the Tathāgata (如來 [ru lai]) spoke verses again, saying:

"A Bodhisattva (菩薩 [pu sa]) who has left home views dwellings (舍宅 [she zhai]),
Like the Mare's Mouth Sea (牝馬海 [pin ma hai]) burning all currents.
For example, in the past, in the country of Rāṭha (羅陀國 [luo tuo guo]),
There was a Bodhisattva (菩薩 [pu sa]) named Debian (得岸 [de an]),
Possessing great blessings (福 [fu]), wisdom (智 [zhi]), and skillful means (巧方便 [qiao fang bian]),
Embracing sentient beings (有情 [you qing]) with unconditioned compassion (無緣慈悲 [wu yuan ci bei]).
Merchants (商人 [shang ren]) gained treasures and transcended to the other shore,
By traveling with this Bodhisattva (菩薩 [pu sa]) on a ship.
However, this great being was old and frail,
Not delighting in benefiting others, but in meditation and tranquility.
A merchant captain (商主 [shang zhu]) invited the Bodhisattva (菩薩 [pu sa]),
Wishing to enter the great ocean (大海 [da hai]) to seek precious treasures,
'I only wish, great being! Accept my invitation,
So that I may be rich and without lack.'
Thereupon, the Bodhisattva (菩薩 [pu sa]) aroused great compassion (大悲 [da bei]),
And immediately accepted the invitation and boarded the ship.
At that time, they hoisted the great sail and met a favorable wind,
Going directly southeast to the treasure place,
Suddenly encountering a violent wind that blew the ship,
Drifting into the South Sea (南海 [nan hai]), losing their way.
After seven days, the great ocean (大海 [da hai]) water,
All turned golden,
Pure gold (紫磨黃金 [zi mo huang jin]) filled the sea,
The reflection of the treasures made the light appear truly golden.
After several more days, the great ocean (大海 [da hai]) water,
Turned white like shell-snow,
Pearls and precious treasures (真珠珍寶 [zhen zhu zhen bao]) filled the sea,
Therefore, the seawater turned white.
After several more days, the great ocean (大海 [da hai]) water,
Turned dark blue like lapis lazuli (瑠璃 [liu li]),
Blue vaidūrya pearls filled the great ocean (大海 [da hai]),
Therefore, the water turned dark blue.
After several more days, the great ocean (大海 [da hai]) water,
All turned red,
Red vaidūrya pearls filled the sea,
Hence, the water's color changed to match them.
After several more days, the great ocean (大海 [da hai]) water,
Turned black like ink,
Such was the burning by heavenly fire (天火 [tian huo]),
All the seawater became ink-colored.
This sea is called the Mare's Mouth (牝馬口 [pin ma kou]),
Swallowing the four seas (四海 [si hai]) and all currents,
If any ships pass through,
Many people who reach here die.
Heavenly fire (天火 [tian huo]) blazes like accumulated mountains,
The sound of cracking is like thunder,
The crowd saw it from afar and were terrified,
Crying out and beating their chests to the great master.
Thereupon, the Bodhisattva (菩薩 [pu sa]) aroused compassion (慈悲 [ci bei]),
Not sparing his body or life to save and protect,
The violent wind immediately ceased, and a favorable wind arose,
Crossing the dangers and reaching the treasure place,
Each obtaining precious and rare treasures and reaching the other shore,
Forever free from poverty and enjoying peace and joy.
Bodhisattvas (菩薩 [pu sa]) who have left home are also like this,
Approaching Buddhas (諸佛 [zhu fu]) like a merchant captain (商主 [shang zhu]),
Forever escaping the burning house (火宅 [huo zhai]) and heading towards true enlightenment,
Like a merchant returning to his original place.
All dwellings (諸宅舍 [zhu zhai she]) in the world (世間 [shi jian]),
Are like that great Mare's Mouth Sea (牝馬大口海 [pin ma da kou hai]);
One who has left home is always weary of being at home,
Not stained by worldly pleasures and free from the five desires (五欲 [wu yu]).
Delighting in solitude and stillness, the mind (心 [xin]) is unmoved,
Well comprehending the profound and wondrous truth (真妙理 [zhen miao li]),
Or residing in human villages,
Like a bee collecting nectar, without harm.
Always benefiting beings in the four deportments (四威儀中 [si wei yi zhong]),
Not coveting worldly pleasures (世樂 [shi le]) or fame (名聞 [ming wen]),
Soft words always issue from the mouth,
Harsh and evil words cease to continue.
Knowing gratitude and repaying kindness, cultivating wholesome karma (善業 [shan ye]),
Both self and others attain true permanence (真常 [zhen chang])."

[0312a05] ěr shí, rú lái zhòng shuō jì yán:

“chū jiā pú sà guān shě zhái,　　rú pìn mǎ hǎi shāo zhòng liú.
　pì rú wǎng xī luó tuó guó,　　yǒu yī pú sà míng dé àn,
　jù dà fú zhì qiǎo fāng biàn,　　wú yuán cí bēi shè yǒu qíng,
　dé shì pú sà chéng bó chuán,　　shāng rén huò bǎo chāo bǐ àn.
　rán shì dà shì nián shuāi lǎo,　　bù lè lì tuó hǎo chán jì.
　yǒu yī shāng zhǔ qǐng pú sà,　　yù rù dà hǎi qiú zhēn bǎo,
‘wéi yuàn dà shì shòu wǒ qǐng,　　lìng wǒ fù ráo wú què fá.’
　yú shì pú sà yùn dà bēi,　　jí biàn shòu qǐng chéng bó chuán.
　shí zhāng dà fān yù shùn fēng,　　zhí wǎng dōng nán yì bǎo suǒ,
　hū yù bào fēng chuī bó chuán,　　piào duò nán hǎi mí suǒ wǎng.
　jīng guò qī rì dà hǎi shuǐ,　　xī jiē biàn zuò huáng jīn sè,
　zǐ mó huáng jīn mǎn hǎi zhōng,　　bǎo yìng guāng xiàn zhēn jīn sè.
　fù jīng shù rì dà hǎi shuǐ,　　biàn wèi bái sè rú kē xuě,
　zhēn zhū zhēn bǎo mǎn hǎi zhōng,　　suǒ yǐ hǎi shuǐ chéng bái sè.
　yòu jīng shù rì dà hǎi shuǐ,　　biàn zuò gàn qīng rú liú lí,
　qīng bō [wáng*(shǔ-hé+lì)] zhū mǎn dà hǎi,　　suǒ yǐ shuǐ zuò gàn qīng sè.
　yòu jīng shù rì dà hǎi shuǐ,　　xī jiē biàn zuò hóng chì sè,
　hóng bō [wáng*(shǔ-hé+lì)] zhū mǎn hǎi zhōng,　　gù biàn shuǐ sè tóng yú bǐ.
　fù jīng shù rì dà hǎi shuǐ,　　biàn wèi hēi sè rú mò zhī,
　rú shì tiān huǒ suǒ fén shāo,　　hǎi shuǐ jǐn jiē rú mò sè.
　cǐ hǎi míng wèi pìn mǎ kǒu,　　tūn nà sì hǎi jí zhòng liú,
　yī qiè chuán bó ruò jīng guò,　　yǒu rén dào cǐ duō jiē sǐ.
　tiān huǒ chì shèng rú shān jī,　　bào liè zhī shēng rú léi zhèn,
　zhòng rén yáo jiàn xīn jīng bù,　　hào jiào chuí xiōng bái dà shī.
　yú shì pú sà qǐ cí bēi,　　bù xī shēn mìng chuí jiù hù,
　bào fēng xún zhǐ shùn fēng qǐ,　　dù yú xiǎn nán zhì bǎo suǒ,
　gè huò zhēn qí dá bǐ àn,　　yǒng lí pín qióng shòu ān lè.
　chū jiā pú sà yì rú shì,　　qīn jìn zhū fú rú shāng zhǔ,
　yǒng lí huǒ zhái qù zhēn jué,　　yóu rú shāng rén guī běn chù.
　shì jiān suǒ yǒu zhū zhái shě,　　rú bǐ pìn mǎ dà kǒu hǎi；
　chū jiā cháng yàn yú zài jiā,　　bù rǎn shì jiān lí wǔ yù.
　lè zhù kōng xián xīn bù dòng,　　shàn dá shén shēn zhēn miào lǐ,
　huò chù rén jiān jù luò zhōng,　　rú fēng cǎi huá wú suǒ sǔn.
　sì wēi yí zhōng héng lì wù,　　bù tān shì lè jí míng wén,
　kǒu zhōng cháng chū róu ruǎn yīn,　　cū bǐ è yán duàn xiāng xù,
　zhī ēn bào ēn xiū shàn yè,　　zì tuó jù dé rù zhēn cháng.”

[0312a05] er shi, ru lai zhong shuo ji yan:

"chu jia pu sa guan she zhai, ru pin ma hai shao zhong liu.
pi ru wang xi luo tuo guo, you yi pu sa ming de an,
ju da fu zhi qiao fang bian, wu yuan ci bei she you qing,
de shi pu sa cheng bo chuan, shang ren huo bao chao bi an.
ran shi da shi nian shuai lao, bu le li tuo hao chan ji.
you yi shang zhu qing pu sa, yu ru da hai qiu zhen bao,
'wei yuan da shi shou wo qing, ling wo fu rao wu que fa.'
yu shi pu sa yun da bei, ji bian shou qing cheng bo chuan.
shi zhang da fan yu shun feng, zhi wang dong nan yi bao suo,
hu yu bao feng chui bo chuan, piao duo nan hai mi suo wang.
jing guo qi ri da hai shui, xi jie bian zuo huang jin se,
zi mo huang jin man hai zhong, bao ying guang xian zhen jin se.
fu jing shu ri da hai shui, bian wei bai se ru ke xue,
zhen zhu zhen bao man hai zhong, suo yi hai shui cheng bai se.
you jing shu ri da hai shui, bian zuo gan qing ru liu li,
qing bo [wang*(shu-he+li)] zhu man da hai, suo yi shui zuo gan qing se.
you jing shu ri da hai shui, xi jie bian zuo hong chi se,
hong bo [wang*(shu-he+li)] zhu man hai zhong, gu bian shui se tong yu bi.
fu jing shu ri da hai shui, bian wei hei se ru mo zhi,
ru shi tian huo suo fen shao, hai shui jin jie ru mo se.
ci hai ming wei pin ma kou, tun na si hai ji zhong liu,
yi qie chuan bo ruo jing guo, you ren dao ci duo jie si.
tian huo chi sheng ru shan ji, bao lie zhi sheng ru lei zhen,
zhong ren yao jian xin jing bu, hao jiao chui xiong bai da shi.
yu shi pu sa qi ci bei, bu xi shen ming chui jiu hu,
bao feng xun zhi shun feng qi, du yu xian nan zhi bao suo,
ge huo zhen qi da bi an, yong li pin qiong shou an le.
chu jia pu sa yi ru shi, qin jin zhu fu ru shang zhu,
yong li huo zhai qu zhen jue, you ru shang ren gui ben chu.
shi jian suo you zhu zhai she, ru bi pin ma da kou hai;
chu jia chang yan yu zai jia, bu ran shi jian li wu yu.
le zhu kong xian xin bu dong, shan da shen shen zhen miao li,
huo chu ren jian ju luo zhong, ru feng cai hua wu suo sun.
si wei yi zhong heng li wu, bu tan shi le ji ming wen,
kou zhong chang chu rou ruan yin, cu bi e yan duan xiang xu,
zhi en bao en xiu shan ye, zi tuo ju de ru zhen chang."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0312b14] At that time, Zhiguang (智光 [zhi guang]) and ten thousand elders (長者 [zhang zhe]) simultaneously said to the Buddha (佛 [fu]) with one voice: "Excellent, World-Honored One (世尊 [shi zun])! Rare, well-gone one! It is truly so. What the World-Honored One (世尊 [shi zun]) has said is subtle and supreme, skillfully benefiting sentient beings (有情 [you qing]). As the Buddha (佛 [fu]) has said, we now all know that worldly dwellings (世間宅舍 [shi jian zhai she]) are like a prison, and all evil dharmas (一切惡法 [yi qie e fa]) arise from dwellings. Those who leave home truly have immeasurable and boundless merits (無量無邊勝利 [wu liang wu bian sheng li]). Therefore, we deeply desire to leave home, to constantly experience the joy of the Dharma (法樂 [fa le]) in this life and the next."

[0312b14] ěr shí, zhì guāng jí zhū zhǎng zhě yī wàn rén jù, yì kǒu tóng yīn ér bái fú yán: “shàn zāi shì zūn! xī yǒu shàn shì! rú shì rú shì. shì zūn suǒ shuō wēi miào dì yī, shàn qiǎo fāng biàn ráo yì yǒu qíng. rú fú suǒ shuō wǒ jīn xī zhī, shì jiān zhái shě yóu rú láo yù, yī qiè è fǎ cóng shě zhái shēng, chū jiā zhī rén shí yǒu wú liàng wú biān shèng lì. yóu shì wǒ děng shēn lè chū jiā, xiàn zài dāng lái héng shòu fǎ lè.”

[0312b14] er shi, zhi guang ji zhu zhang zhe yi wan ren ju, yi kou tong yin er bai fu yan: "shan zai shi zun! xi you shan shi! ru shi ru shi. shi zun suo shuo wei miao di yi, shan qiao fang bian rao yi you qing. ru fu suo shuo wo jin xi zhi, shi jian zhai she you ru lao yu, yi qie e fa cong she zhai sheng, chu jia zhi ren shi you wu liang wu bian sheng li. you shi wo deng shen le chu jia, xian zai dang lai heng shou fa le."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0312b20] At that time, the World-Honored One (世尊 [shi zun]) said to the elders (長者 [zhang zhe]): "Excellent, excellent! You have aroused the mind to desire to leave home. If good men (善男子 [shan nan zi]) or good women (善女人 [shan nu ren]) arouse the mind of Anuttara-samyak-sambodhi (阿訷多羅三藐三菩提心 [a shen duo luo san miao san pu ti xin]), and for one day and one night leave home to cultivate the path, they will not fall into evil destinies for two million kalpas (二百萬劫 [er bai wan jie]), but will constantly be reborn in wholesome states and experience supreme wondrous joy, meet good spiritual friends (善知識 [shan zhi shi]), never retrogress, meet Buddhas (諸佛 [zhu fu]) and receive Bodhi (菩提 [pu ti]) predictions, sit on the vajra throne (金剛座 [jin gang zuo]), and attain the path of perfect enlightenment (正覺道 [zheng jue dao]). However, among those who leave home, upholding the precepts (持戒 [chi jie]) is the most difficult. Those who can uphold the precepts (持戒者 [chi jie zhe]) are true renunciants."

[0312b20] ěr shí, shì zūn gào zhū zhǎng zhě: “shàn zāi, shàn zāi! rǔ děng fā xīn lè yù chū jiā, ruò shàn nán zi,, shàn nǚ rén, fā ā nòu duō luó sān miǎo sān pú tí xīn, yī rì yī yè chū jiā xiū dào, èr bǎi wàn jié bù duò è qù, cháng shēng shàn chù shòu shèng miào lè, yù shàn zhī shí yǒng bù tuì zhuǎn, dé zhí zhū fú shòu pú tí jì, zuò jīn gāng zuò chéng zhèng jué dào. rán chū jiā zhě chí jiè zuì nán, néng chí jiè zhě shì zhēn chū jiā.”

[0312b20] er shi, shi zun gao zhu zhang zhe: "shan zai, shan zai! ru deng fa xin le yu chu jia, ruo shan nan zi,, shan nu ren, fa a nou duo luo san miao san pu ti xin, yi ri yi ye chu jia xiu dao, er bai wan jie bu duo e qu, chang sheng shan chu shou sheng miao le, yu shan zhi shi yong bu tui zhuan, de zhi zhu fu shou pu ti ji, zuo jin gang zuo cheng zheng jue dao. ran chu jia zhe chi jie zui nan, neng chi jie zhe shi zhen chu jia."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0312b26] At that time, the elders (長者 [zhang zhe]) said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! We will uphold the precepts (持戒 [chi jie]) and cultivate pure conduct (梵行 [fan xing]). May we swiftly escape the bitter ocean of samsara (生死苦海 [sheng si ku hai]), may we swiftly enter the precious palace of permanence and joy, may we widely deliver all sentient beings (一切眾生 [yi qie zhong sheng]), and may we quickly attain the wisdom of non-arising (無生智 [wu sheng zhi])."

[0312b26] shí zhū zhǎng zhě bái fú yán: “shì zūn! wǒ děng chí jiè xiū zhū fàn xíng, yuàn wǒ sù chū shēng sǐ kǔ hǎi, yuàn wǒ sù rù cháng lè bǎo gōng, yuàn wǒ guǎng dù yī qiè zhòng shēng, yuàn wǒ jí zhèng yú wú shēng zhì.”

[0312b26] shi zhu zhang zhe bai fu yan: "shi zun! wo deng chi jie xiu zhu fan xing, yuan wo su chu sheng si ku hai, yuan wo su ru chang le bao gong, yuan wo guang du yi qie zhong sheng, yuan wo ji zheng yu wu sheng zhi."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0312b29] At that time, the World-Honored One (世尊 [shi zun]) said to Maitreya Bodhisattva (彌勒菩薩 [mi lei pu sa]) and Mañjuśrī (文殊師利 [wen shu shi li]): "These elders (長者 [zhang zhe]) are entrusted to you. Encourage them to leave home and uphold the pure precepts."

[0312b29] ěr shí, shì zūn gào mí lēi pú sà jí wén shū shī lì: “rú shì zhǎng zhě fù zhǔ rǔ děng, quàn lìng chū jiā shòu chí jìng jiè.”

[0312b29] er shi, shi zun gao mi lei pu sa ji wen shu shi li: "ru shi zhang zhe fu zhu ru deng, quan ling chu jia shou chi jing jie."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0312c02] At that time, nine thousand people left home to cultivate the path and received the Buddha's (佛 [fu]) precepts before Maitreya (彌勒 [mi lei]). Seven thousand people together left home to cultivate the path and received the Buddha's (佛 [fu]) precepts before Mañjuśrī (文殊 [wen shu]). Such people, having left home, attained Dharma endurance (法忍 [fa ren]) and entered the Tathāgata's (如來 [ru lai]) secret realm (祕密境界 [mi mi jing jie]), never to retrogress. Countless tens of thousands of people aroused the Bodhi-mind (菩提心 [pu ti xin]) and reached the stage of non-retrogression, and innumerable humans and gods (人天 [ren tian]) became free from defilement and obtained the pure Dharma-eye (法眼淨 [fa yan jing]).

Mahayana Sutra of Contemplation on the Ground of the Mind, Volume 4

[0312c02] shí jiǔ qiān rén yú mí lēi qián, chū jiā xiū dào shòu chí fú jiè. qī qiān rén jù yú wén shū qián, chū jiā xiū dào shòu fú jìn jiè. rú shì rén děng jì dé chū jiā, chéng jiù fǎ rěn rù yú rú lái mì mì jìng jiè, bù fù tuì zhuǎn. wú liàng wàn rén fā pú tí xīn zhì bù tuì wèi, wú shù rén tiān yuǎn chén lí gòu dé fǎ yǎn jìng.

dà chéng běn shēng xīn de guān jīng juǎn dì sì

[0312c02] shi jiu qian ren yu mi lei qian, chu jia xiu dao shou chi fu jie. qi qian ren ju yu wen shu qian, chu jia xiu dao shou fu jin jie. ru shi ren deng ji de chu jia, cheng jiu fa ren ru yu ru lai mi mi jing jie, bu fu tui zhuan. wu liang wan ren fa pu ti xin zhi bu tui wei, wu shu ren tian yuan chen li gou de fa yan jing.

da cheng ben sheng xin de guan jing juan di si