[How Bodhisattvas Exert Themselves in the Ten Virtuous Actions]
敬禮一切佛陀和菩薩！
[F.77.a]
1.1Homage to all buddhas and bodhisattvas!
1.1皈敬一切佛陀和菩薩！
1.2Thus did I hear at one time. The Blessed One, in order to benefit his kinsmen and the local people, was residing in the parks of King Śuddhodhana in the city of Kapilavastu, parks adorned with many hundreds of thousands of trees of different types, such as sāla, palmyra, tamāla, karṇikāra, juniper, walnut, kharjūra, śipan, nīpa, mango, pear, āmalakī, wood apple, pomegranate, elephant apple, plantain, banyan fig, goolar fig, myrobalan, aśvattha, vārśika, nutmeg, dhanuṣkarī, rosewood, magnolia, aśoka, taraṇi, pāṭalā, śiriṣa, and arjun trees. The parks were beautified by cascading streams, waterfalls, lakes, pools, ponds, and springs of fragrant water filled with purple, pink, red, and white lotus flowers. There one could hear the calls of geese, peacocks, cranes, ducks, cuckoos, ospreys, parrots, grouse, pheasants, partridges, nightingales, and wild ducks. Countless honeybees buzzed in the air. The water in the parks possessed eight special qualities and was limpid, flavorful, cool, pristine, and pure. The grass was green, soft and tender, and as pleasing to the touch as silk, wool, cotton, raw silk, kācilindika cloth, and linen. Those fine parks were beautiful, clean, and free of any stones, pebbles, gravel, dirt, mud, or refuse. They were also home to various wild animals, such as śarabha, spotted deer, monkeys, cats, brown bears, rabbits, black bears, [F.77.b] hyenas, and a number of different birds. Hundreds of thousands of other beings were also present, such as gods and goddesses of the night, guardians of the world, Varuṇa, Śiva, Yama, Virūḍhaka, Kubera, Śakra, Virūpākṣa, and Dhṛtarāṣṭra, as well as asuras, garuḍas, gandharvas, kinnaras, and mahoragas.
1.2我是這樣聽說的。當時，世尊為了利益他的親人和當地的人民，住在迦毗羅衛城淨飯王的園林中。這些園林裝飾著數百千棵不同種類的樹木，如娑羅樹、棕櫚樹、檀香樹、香花樹、杜松、核桃樹、椰棗樹、濕婆樹、尼樹、芒果樹、梨樹、阿摩勒樹、木蘋果樹、石榴樹、象蘋果樹、香蕉樹、榕樹、無花果樹、訶子樹、菩提樹、雜樹、豆蔻樹、弓香樹、紅木樹、木蘭花樹、無憂樹、光樹、板樹、合歡樹和馬蹄樹。園林中有飛瀑、瀑布、湖泊、水池、池塘和香水泉流，泉水中盛開著紫色、粉紅色、紅色和白色的蓮花。園中可以聽到鵝、孔雀、仙鶴、鴨子、杜鵑、鶚、鸚鵡、松雞、野雞、鵪鶉、夜鶯和野鴨的鳴叫聲。無數蜜蜂在空中嗡嗡作響。園中的水具有八種殊勝功德，清澈、美味、清涼、潔淨、純淨。草地翠綠柔軟細嫩，觸感令人愉悅，如同絲綢、羊毛、棉花、生綢、細布和亞麻布一樣舒適。這些優美的園林清潔優雅，沒有任何石頭、礫石、砂礫、塵埃、泥土或垃圾。園中還生活著各種野獸，如四足獸、斑紋鹿、猴子、貓、棕熊、兔子、黑熊、鬣狗和各種不同的鳥類。還有數百千的其他眾生也在場，包括夜間的天神和女神、世間護衛者、伐樓那、濕婆、閻魔羅王、增長天王、毘沙門天、帝釋天、廣目天王和持國天王，以及阿修羅、金翅鳥、乾闥婆、緊那羅和摩睺羅伽。
1.3A large saṅgha of seventy-seven thousand monks was also residing there, including venerable Śāradvatīputra, venerable Mahāmaudgalyāyana, venerable Subhūti, venerable Kapphiṇa, venerable Gavāṃpati, venerable Mahākauṣṭhila, venerable Bharadvāja, venerable Ājñātakauṇḍinya, venerable Bhadrika, venerable Pūrṇa, venerable Suśubha, venerable Cūḍāpanthaka, venerable Bakkula, venerable Rāhula, venerable Upananda, venerable Nanda, and venerable Ānanda. With the exception of one person—namely, venerable Ānanda—they were all worthy ones who had exhausted the defilements and were without afflictions. They were endowed with powers, and had liberated minds and liberated insight. They were of noble origin and like great elephants. Their work was done, their deeds were done, they had laid down their burden, they had accomplished their own welfare, and their ties to existence were exhausted. Due to their correct perception, their minds were utterly liberated, and they had perfected the sacred mastery of all mental states.
1.3還有七萬七千名僧伽居住在那裡，包括尊者舍利弗、尊者大目犍連、尊者須菩提、尊者迦毗尼、尊者噶瓦姆帕提、尊者大迦旃延、尊者婆羅墮闍、尊者阿若憍陳如、尊者跋提梨迦、尊者富樓那、尊者蘇舒婆、尊者初發心、尊者薄瑞優拉、尊者羅睺羅、尊者優波難陀、尊者難陀和尊者阿難。除了一個人——即尊者阿難之外——他們都是阿羅漢，已經滅盡煩惱，無有煩惱。他們具備諸力，心已解脫，般若已解脫。他們出身高貴，如同大象。他們的工作已完成，業行已完成，放下了重擔，成就了自己的福祉，結束了輪迴的束縛。由於他們的正知正見，他們的心完全解脫，已經圓滿掌握了所有心境的聖妙自在。
1.4Also present was a great assembly of trillions of bodhisattvas that included the bodhisattva great beings Maitreya; Mañjuśrīkumārabhūta; Avalokiteśvara; Mahāsthāmaprāpta; Samantabhadra; Ākāśagarbha; Devamukuṭa; Ratnamukuṭa; Ratnapāṇi; Ratnaprabha; [F.78.a] Ratnagarbha; Ratnacūḍa; Ratnasiṃha; Ratnajālin; Jālinīprabha; Sūryaprabha; Candraprabha; Stable Strength; Dṛḍhamati; Dṛḍhavīrya; Dṛḍhavikrama; Determined Effort; Mahotsāha; Prāmodyarāja; Bhaiṣajyarāja; Bhaiṣajyasamudgata; King Precious Moonlight of Pure Virtue; Kamaladalavimalanakṣatrarājasaṃkusumitābhijña; Hair in a Topknot Shining Dark Like Bees, Ink, Peacocks, and Nightingales; Smiling Face That Brightly Shines Like the Moon and a Lotus Flower; Top Ornament of Precious Qualities With Magnificent Sapphire-Like Eyes; Equal and Evenly Set Teeth White Like Silver, Conch Shells, the Moon, a White Lotus, and Milk; Tongue Wide as the Leaves of Palm and Plantain Trees and Resembling a Copper Plate; Voice as Delightful as the Songs of Cuckoos, Parrots, Grouse, Pheasants, and Kalaviṅka Birds; Moonlike Body; Rising Sun; Resembling the Karṇikāra Tree, the Mango Tree, and the Blooming Burflower Tree; and the bodhisattva great being Slender, Supple, Firm, Fine, and Smooth Limbs Youthful Like Flowers and with Copper-Colored Nails.
1.4另外還有大量無數的菩薩聚集在此，包括菩薩大士彌勒菩薩、文殊菩薩、觀世音菩薩、大勢至菩薩、普賢菩薩、虛空藏菩薩、天冠菩薩、寶冠菩薩、寶手菩薩、寶光菩薩、寶藏菩薩、寶頂菩薩、寶獅菩薩、寶網菩薩、網光菩薩、日光菩薩、月光菩薩、堅力菩薩、堅慧菩薩、堅精進菩薩、堅勇菩薩、決定精進菩薩、大歡喜菩薩、歡喜王菩薩、藥王菩薩、藥上菩薩、淨德月光寶王菩薩、蓮花瓣無垢星光王成就菩薩、頂髻如蜜蜂黑墨孔雀夜鶯般光明菩薩、笑容如月亮蓮花般皎潔光明菩薩、珍寶功德頂莊嚴具藍寶石眼菩薩、牙齒平整如銀貝月白蓮花乳般潔白菩薩、舌廣如棕櫚樹與香蕉樹葉般狀似銅板菩薩、聲音如布穀鳥鸚鵡雉鴣山雞迦陵頻伽鳥鳴般悅耳菩薩、月身菩薩、日輪菩薩、狀如紫薇樹芒果樹綻放重瓣花樹菩薩，以及菩薩大士四肢細長柔軟堅實精妙光滑如花般年輕具銅色指甲菩薩。
1.5Including these bodhisattvas, there were a total of ninety-nine thousand bodhisattvas, all of whom were irreversible in their progress and turned the wheel of the irreversible Dharma. They had subjugated demons and opponents and overcome all the activities of Māra. They were experts in the knowledge that engages with the domain of the thus-gone ones. They had developed the superknowledges, attained the retention that brings about the final gateway of the absorption of bravery, and mastered the skillful means related to all the perfections. [F.78.b] They revealed different world systems, had donned the great armor, and had no doubts concerning the qualities of the buddhas. By contemplating all the latent tendencies of the primary and secondary afflictions, they had conquered pride and its attendant habitual tendencies and predispositions. As such, they were disciplined and gentle. They had perfected the applications of mindfulness, the true exertions, the bases of miraculous power, the powers , the strengths, the factors of awakening, and other qualities of the path such as love, compassion, joy, equanimity, patience, and intention, as well as other wholesome propensities. They were free of pride, vanity, haughtiness, aggression, arrogance, miserliness, selfishness, possessiveness, fixation, attachment, grasping, oblivion, craving, and longing. For countless eons they had endeavored to benefit and bring happiness to both themselves and others, and they had thoroughly gathered the roots of virtue and perfected the accumulations. They were free of hypocrisy, deceit, lies, slander, harsh words, killing, harming, bondage, wrong views, threatening, quarreling, strife, fighting, dispute, dueling, and all related afflictions.
1.5包括這些菩薩在內，總共有九萬九千位菩薩，他們都已經達到不退轉的境地，並轉動了不退轉的法輪。他們已經降伏了魔鬼和對手，克服了一切魔的活動。他們是通曉如來境域的知識的專家。他們已經開發了神通，獲得了帶來勇敢定最終門的持力，並掌握了與所有波羅蜜多相關的方便。他們顯現了不同的世界體系，穿上了大甲冑，對佛陀的品質沒有疑惑。通過觀察所有主要和隨煩惱的習氣，他們征服了驕慢及其伴隨的習慣傾向和心理傾向。因此，他們受過訓練且溫和。他們已經完善了念的應用、正勤、神足、力、力、覺支和其他修行品質，如慈、悲、喜、捨、忍辱和意願，以及其他善的傾向。他們沒有驕傲、虛榮、傲慢、侵犯、傲氣、吝嗇、自私、占有欲、執著、貪戀、執取、遺忘、渴愛和渴望。數不清的劫以來，他們一直在努力利益自己和他人，帶來幸福，他們已經徹底積聚了善根並完善了資糧。他們沒有虛偽、欺騙、謊言、離間語、粗惡語、殺生、傷害、束縛、邪見、威脅、爭吵、爭執、鬥爭、糾紛、決鬥以及所有相關的煩惱。
1.6Also in attendance were the four guardians of the world: the great king Vaiśravaṇa, the great king Dhṛtarāṣṭra, the great king Virūḍhaka, and the great king Virūpākṣa, each surrounded by his respective attendants. There were the yakṣa general Pāñcika accompanied by his sons, the yakṣa general Vajrapāṇi with his retinue of yakṣas, and the great bhūta Hārītī with her retinue of female yakṣas. Śaṅkhinī, Female Spear Holder, Yellow-Robed, [F.79.a] Umā, Mahāśrīdevī, Sarasvatī, Bhairavī, Candra, Śakra, lord of the gods, the god Maheśvara, and Brahmā, lord of the Sahā world, were also in attendance. All were accompanied by their respective divine retinues. There were also the nāga kings Anavatapta and Sāgara, each with his retinue of nāgas; the garuḍa rulers Mahātejas and Mahākāya, each with his retinue of garuḍas; the asura rulers Bali and Rāhu, each with his retinue; the kinnara king Druma with his retinue of kinnaras; and the gandharva Pañcaśikha with his own retinue. Countless other majestic gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans were also present.
1.6四大天王也在場：毘沙門天大王、持國天王、增長天王和廣目天王，各自帶著各自的侍者。夜叉將軍五吉祥天伴同他的兒子們，夜叉將軍金剛手菩薩與他的夜叉眷屬，以及偉大的鬼子母與她的女夜叉眷屬也都在那裡。香音天女、持矛天女、黃衣天女、烏摩、大吉祥天女、娑羅跋帝、巴伊拉衛、月天、帝釋天（諸天之主）、大自在天，以及梵天（娑婆世界之主）也都蒞臨。所有這些都各自帶著各自的天神眷屬。還有龍王阿那婆達多和龍王娑竭羅，各自帶著各自的龍眷屬；金翅鳥統治者摩訶提者和摩訶迦耶，各自帶著各自的金翅鳥眷屬；阿修羅統治者跋扈羅和羅睺，各自帶著各自的眷屬；緊那羅王樹林與他的緊那羅眷屬；以及乾闥婆五髻與他自己的眷屬。無數其他威嚴的天神、龍、夜叉、乾闥婆、阿修羅、金翅鳥、緊那羅、摩睺羅伽、人類和非人類也都在場。
1.7In this way the Blessed One was surrounded by members of the four castes of priests, warriors, merchants, and commoners; the four retinues of monks, nuns, laymen, and laywomen; as well as countless members of the Śakya clan, kings, ministers, townspeople, villagers, householders, officials, members of the royal court, and village elders. These people all attended to the Blessed One and served, honored, and venerated him. They made offerings such that the Blessed One obtained food, beverages, bedding, cushions, and medicine, as well as many other excellent offering articles. In this way the Blessed One’s fame, renown, and praise extended far throughout the immeasurable worlds of the ten directions.
1.7這樣，世尊被四姓階層的婆羅門、剎帝利、吠舍和首陀羅所環繞；被比丘、比丘尼、優婆塞和優婆夷四眾所環繞；以及無數釋迦族的成員、國王、大臣、城鎮居民、村民、家主、官員、宮廷成員和村長所環繞。這些人都侍奉世尊，對他進行服侍、尊敬和禮拜。他們進行供養，使得世尊獲得食物、飲料、臥具、坐墊和醫藥，以及許多其他殊勝的供養品。這樣，世尊的名譽、聲望和讚揚在十方無量的世界中廣為流傳。
1.8The ground, of the essence of diamond, was even, [F.79.b] pleasant, vast, and open. It had been sprinkled with water, swept clean, made symmetrical, and made fragrant with smoke rising from incense burners. The ground was strewn with purple, pink, red, and white lotus flowers, as well as the flowers of goolar fig, nīpa, vārśika, taraṇi, pāṭalā, aśoka, kuraṇṭaka, nutmeg, and utika trees. The site was also adorned with trees made of various precious gems. There the Blessed One sat, on a lion throne made of precious gemstones, upon which hundreds of thousands of precious fabrics had been spread. The throne was sheltered by a precious bejeweled canopy, adorned with a precious web of small jewel bells, and embellished with precious gemstone lattices. It was further decorated with myriad precious materials and gemstones, such as gold, diamonds, beryls, pearls, conch shells, moonstones, coral, sapphires, emeralds, cat’s eye, and crystal.
1.8地面由金剛精質構成，平坦、舒適、寬闊、開放。地面已被灑水、掃淨、整理對稱，並以香爐升起的香煙薰得芬芳撲鼻。地面上散布著紫色、粉紅色、紅色和白色的蓮花，以及榕樹、尼波樹、跋濕迦樹、多羅尼樹、波吒羅樹、無憂樹、鬱金香樹、豆蔻樹和烏體迦樹的花朵。地點還飾有由各種珍貴寶石製成的樹木。世尊坐在那裡，坐於由珍貴寶石製成的獅子座上，座上鋪有數十萬條珍貴布料。寶座由珍貴的寶石華蓋遮蔽，裝飾著珍貴的寶珠鈴網，並用珍貴的寶石格子加以點綴。它還飾以無數珍貴材料和寶石，如黃金、金剛石、綠柱石、珍珠、貝殼、月光石、珊瑚、藍寶石、祖母綠、貓眼石和水晶。
1.9The Blessed One’s senses were peaceful, his mind was at ease, and he had arrived at a sacred state of composure and tranquility. He had attained, sustained, and mastered perfect composure and calm, and he had brought his passions under control. Like a lake, his mind was pure, clear, and pristine. Like a sacrificial post made of precious substances, he was refined, dazzling, and brilliant. His body was adorned with the thirty-two major marks of a great being and beautified with the excellent minor marks. Like the ocean, he was filled with the water of the sacred Dharma. Like Mount Sumeru, he was unshakable. Like the earth, he sustained all beings. Like water, he gave rise to roots of virtue. Like the administration of justice, he was unbiased. Like the sky, he was immaculate. Like the sun, he dispelled the darkness of ignorance. Like the moon, he had perfected all pure qualities. Like a wish-fulfilling jewel, he fulfilled all aspirations. Like the sun, he was lofty. Like the moon, he was cooling and soothing. Like the ocean, [F.80.a] he was a source of wealth, and like the ocean, too, he was deep. Like a fire, he was shining. His body was unshakable; his mind was unwavering, calm, and serene; and his senses were free of delusion, arrogance, and excitement. He observed perfect mindfulness, his conduct was excellent, and he was composed and constantly in equipoise. Over countless billions of eons he had accomplished all the roots of virtue and gathered the entire accumulation of merit; he had become skilled in all the perfections and he sported on all the levels of the buddhas and bodhisattvas. He enthusiastically engaged in all the activities of the bodhisattvas, strived for the benefit and happiness of all beings, and taught the Dharma.
1.9世尊的諸根寧靜，心意安樂，已到達了莊嚴的定靜與寂靜之境。他已經成就、保持並掌握了完全的定靜與平靜，並將自己的煩惱降伏於控制之下。他的心如同湖泊般清淨、明澈與潔淨。他如同由珍貴物質製成的祭祀柱，精妙、燦爛而光輝。他的身體以三十二相莊嚴，以殊勝的細相美化。他如同大海，充滿了聖法的水。他如同須彌山，不可動搖。他如同大地，承載所有眾生。他如同水，令善根生起。他如同司法的施行，毫無偏私。他如同虛空，無有垢穢。他如同太陽，驅散了無明的黑暗。他如同月亮，圓滿了所有清淨的功德。他如同如意寶珠，滿足了所有的願。他如同太陽般高遠。他如同月亮般清涼與舒適。他如同大海是財富的泉源，他如同大海般深邃。他如同火，閃閃發光。他的身體不可動搖；他的心意堅定、寧靜而安詳；他的諸根遠離了迷惑、傲慢與浮躁。他保持了完全的念，他的行為卓越，他總是安住在平等的境界中。在無數億劫以來，他已成就了所有的善根，積聚了整個福德的資糧；他在所有的圓滿中已變得熟練，他在所有諸佛菩薩的層次上遊戲。他熱情地從事菩薩的一切活動，為所有眾生的利益與快樂而奮力，並教導了法。
1.10The Dharma he taught presents pure conduct. It is virtuous in the beginning, virtuous in the middle, and virtuous in the end. This Dharma, with its excellent meanings and excellent words, is unadulterated, complete, pure, refined, stainless, luminous, pleasant, agreeable, fulfilling, elating, inspiring, delightful, and mentally enriching. It is pristine, fearless, gentle, stable, profound, immutable, unchanging, indisputable, beyond the reach of the intellect, inconceivable, marvelous, and utterly inexpressible. Such is the Dharma that he taught, presented, explained, and elucidated.
1.10他所宣說的法具足清淨的行為。此法在開始時是善妙的，在中間是善妙的，在結束時也是善妙的。這部法具有殊勝的含義和殊勝的語言，未經摻雜，完整圓滿，清淨精純，無垢光明，令人歡喜，令人悅樂，令人滿足，令人欣悅，令人鼓舞，令人愉悅，滋養心靈。它是清澈的，無畏的，溫和的，穩定的，深邃的，不可改變的，恆常不變的，毋庸置疑的，超越理智範疇的，不可思議的，妙不可言的，以及完全無法表達的。這就是他所宣說、呈現、說明和闡述的法。
1.11Present in the assembly at that time was the bodhisattva great being called Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows. He had a beautiful physique and was handsome and pleasant to behold. His complexion was attractive. He was well developed and replete with the most delightful features. He had served victorious ones of the past, [F.80.b] created roots of virtue with them, and honored myriad buddhas, and now he upheld the lineage of the Three Jewels. He was compassionate, and his eloquence was unimpeded. He was loving toward all beings, of pure faith, and his attitude was virtuous, steadfast, and profound. He was affectionate, filled with compassion, noble-minded, amicable, learned, wise, clear, intelligent, knowledgeable, devoid of laziness, disciplined, wholesome, honest, straight, soft, gentle, and sincere. As he was free of pride, vanity, haughtiness, strife, hostility, envy, miserliness, selfishness, possessiveness, attachment, suffering, unhappiness, and ignorance, he was endowed with merit.
1.11當時，在大眾中有一位菩薩大士，名叫人中之寶獅子威獅，在山洞、山峰、山崖、山谷和草地中遊戲咆哮。他相貌莊嚴，英俊端正，令人賞心悅目。膚色光潔。身體發育良好，具備最令人愉悅的各種特徵。他曾經侍奉過去的勝利者，與他們培植善根，供養無數佛陀，現在正維護三寶的傳統。他具有悲心，辯才無礙。對一切眾生充滿慈愛，信心清淨，態度高尚、堅定而深遠。他性情溫暖，充滿悲心，心地高貴，和藹可親，博學多聞，智慧深邃，聰穎明慧，見識淵博，勤奮不怠，持戒謹慎，具有善性，誠實正直，溫和善良，真誠坦蕩。因為他遠離了驕慢、虛榮、傲慢、爭執、敵意、嫉妒、吝嗇、自私、執著、貪戀、痛苦、不快樂和無明，所以他具足福德。
1.12At one point, the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows stood up, draped his shawl over one shoulder, and knelt with his right knee on the calyx of a lotus flower. With his palms joined together he bowed down toward the Blessed One and said, “If the Blessed One would grant me the opportunity, I have a few questions I would like to put to the Blessed One, the thus-gone, worthy, and perfect Buddha.” [F.81.a]
1.12那時，名為「人中之主如獅子在山洞、山峰、山崖、山谷和草地中游戲咆哮的寶冠」的菩薩大士從座而起，將衣裳搭在一個肩膀上，右膝跪在蓮花的花心之上。他雙手合掌，向世尊頂禮，並說道：「如果世尊願意給我這個機會，我有幾個問題想要請問世尊、如來、應供、正等覺者。」
1.13The Blessed One replied to the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows, “Noble son, all the buddhas and bodhisattvas will always grant you this opportunity. Noble son, ask whatever you wish to the thus-gone, worthy, and perfect Buddha. I will answer your questions and bring satisfaction to your mind.”
1.13世尊回答菩薩摩訶薩、人主冠寶獅子在山洞、山峰、山隙、山谷和草地中嬉戲咆哮者說：「善男子，一切佛陀和菩薩將始終為你提供這個機會。善男子，向如來、應供、正遍知佛陀提出你所希望的任何問題吧。我將回答你的問題，使你的心得到滿足。」
1.14At these words from the Blessed One, the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows asked, “Blessed One, after having first given rise to the mind set on awakening, in what should noble sons and daughters exert themselves?”
1.14菩薩大士人中皇冠寶珠獅子在山洞、山峰、山隙、山谷和草地中嬉戲咆哮聞到世尊的言教後，向世尊請問：「世尊，聖子聖女在最初生起菩提心之後，應當在什麼上精進努力？」
1.15When he heard this question, the Blessed One expressed his approval to the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows, saying, “Excellent, noble son, excellent! Noble son, your wish to investigate this matter is excellent! Noble son, listen carefully and pay attention: I shall now explain this.”
1.15世尊聽到這個問題後，向菩薩大士人中之寶如獅子在山洞、山峰、山谷和草地中運動咆哮表示讚許，說道：「善哉，善男子，善哉！善男子，你想要深入探究這個問題的願望是非常好的！善男子，你要仔細聽著並專心注意：我現在就為你解說這個問題。」
1.16The bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows agreed to this and listened to the Blessed One as instructed.
1.16人王寶冠如獅子於山洞、山峰、山隙、山谷和草地中遊戲咆哮的菩薩大士同意了這一點，並如世尊的教導那樣恭敬地聆聽。
1.17The Blessed One then said, “Noble son, after having first given rise to the mind set on awakening, bodhisattva great beings should strive diligently on the path of the ten virtuous actions. [F.81.b] Noble son, how do bodhisattva great beings strive diligently on the path of the ten virtuous actions? Noble son, bodhisattva great beings do so by abandoning killing and so forth, up until wrong views.
1.17世尊隨後說道：「善子，菩薩大士首先生起菩提心以後，應當精進努力於十善業之道。善子，菩薩大士如何精進努力於十善業之道呢？善子，菩薩大士是通過捨離殺生等，乃至捨離邪見來做到這一點的。」
1.18“Noble son, how do bodhisattva great beings abandon killing? Noble son, bodhisattvas do so by reflecting in this way: ‘Even the tiniest of insects, such as an ant, is fond of its life; it cherishes it, likes it, and enjoys it. I, too, am fond of my life; I, too, cherish it, like it, and enjoy it. Therefore, just as I want no one to kill me, order someone to kill me, or rejoice in my killing, I myself will never kill, order someone to kill, or rejoice in the killing of anyone!’ Noble son, this is how bodhisattva great beings abandon killing. Regarding this, it is said:
1.18「善男子，菩薩大士如何捨棄殺生？善男子，菩薩們是這樣思惟的：『即使是最微小的生物，像螞蟻一樣，也珍愛自己的生命，執著於它，喜歡它，享受它。我也珍愛自己的生命，執著於它，喜歡它，享受它。因此，正如我不希望任何人殺死我、命令他人殺死我或為我被殺害而歡喜，我自己也絕不會殺害任何生物、命令他人殺害，或為他人被殺害而歡喜！』善男子，這就是菩薩大士捨棄殺生的方式。關於這一點，經文說：」
1.20“How do bodhisattvas abandon taking what is not given? Noble son, bodhisattvas do so by reflecting in this way: ‘Even the members of low castes and outcasts are fond of wealth; they cherish it, like it, and enjoy it. I am also fond of wealth; I, too, cherish it, like it, and enjoy it. Therefore, just as I want no one to rob me, order someone to rob me, or rejoice in someone robbing me, I myself will never rob, order someone to rob, or rejoice in anyone being robbed!’ Noble son, this is how bodhisattva great beings abandon taking what is not given. Regarding this, it is said:
1.20「菩薩如何放棄偷盜？善男子，菩薩這樣思考而放棄偷盜：『即使是低等種姓和被社會遺棄的人，也喜歡財富；他們珍視它、喜愛它、享受它。我也喜歡財富；我也珍視它、喜愛它、享受它。因此，正如我不希望任何人搶奪我、命令他人搶奪我，或對他人搶奪我感到歡喜，我自己也永遠不會搶奪、命令他人搶奪，或對任何人被搶奪感到歡喜！』善男子，這就是菩薩大士如何放棄偷盜。關於這一點，經文說道：
1.22“How do bodhisattvas abandon sexual misconduct? Noble son, bodhisattvas do so by reflecting in this way: ‘Even beings born as animals are fond of their mates; they cherish them, like them, and enjoy them. I am also fond of my wife; I, too, cherish her, like her, and enjoy being with her. Therefore, just as I want no one to ravish her, order someone to ravish her, or rejoice in someone ravishing her, harassing her, or raping her, I myself will never ravish, order someone to ravish, or rejoice in someone ravishing, harassing, or raping anyone’s spouse!’ Noble son, this is how bodhisattva great beings abandon sexual misconduct. Regarding this, it is said:
1.22「菩薩們如何捨棄邪淫？聖子啊，菩薩們通過如下思考而捨棄邪淫：『即便是畜生道中的眾生也喜愛自己的伴侶；他們珍惜他們，喜歡他們，享受與他們在一起。我也喜愛我的妻子；我也珍惜她，喜歡她，享受與她在一起。因此，正如我不希望任何人侵犯她、命令他人侵犯她、或為他人侵犯她而歡喜，也不希望有人騷擾或強暴她，我自己絕對不會侵犯、命令他人侵犯、或為侵犯、騷擾或強暴任何人的配偶而歡喜！』聖子啊，這就是菩薩大士們捨棄邪淫的方式。關於這一點，有如下所說：
1.24“How do bodhisattvas abandon lying? Noble son, bodhisattvas do so by reflecting in this way: ‘Even yakṣas, bhūtas, and piśācas are fond of the truth; they cherish it, like it, and enjoy it. I am also fond of the truth; I, too, cherish it, like it, and enjoy it. Therefore, just as I want no one to deceive me, order someone to deceive me, or rejoice in someone deceiving me by telling lies, I myself will never deceive, order someone to deceive, or rejoice in anyone being deceived by lies!’ Noble son, this is how bodhisattva great beings abandon lying. Regarding this, it is said:
1.24「菩薩如何捨棄妄語？聖子啊，菩薩是這樣思考的：『即使夜叉、鬼、羅剎都喜歡真實，他們珍視它、喜愛它、樂於得到它。我也喜歡真實；我同樣珍視它、喜愛它、樂於得到它。因此，正如我不希望任何人欺騙我、命令別人欺騙我，或為別人用謊言欺騙我而歡喜，我自己也絕不會欺騙他人、命令別人欺騙，或為任何人被謊言欺騙而歡喜！』聖子啊，這就是菩薩大士捨棄妄語的方法。關於這一點，經文說道：
1.26“How do bodhisattvas abandon slander? Noble son, bodhisattvas do so by reflecting in this way: ‘Even slanderous people find slander unpleasant; they do not want to hear it, do not like it, and do not enjoy it. I also find slander unpleasant; I do not want to hear it, do not like it, and do not enjoy it. Therefore, just as I want no one to speak about me in a defamatory way, order someone to speak about me so, or rejoice in someone so speaking about me, I myself will never speak about anyone in a defamatory way, order someone to speak so, or rejoice in anyone being so spoken about!’ Noble son, this is how bodhisattva great beings abandon slander.
1.26「菩薩如何遠離離間語？善男子，菩薩藉由如此反思而遠離離間語：『即使是慣於說離間語的人也覺得離間語令人不快；他們不想聽，不喜歡，也不享受。我也覺得離間語令人不快；我不想聽，不喜歡，也不享受。因此，就像我不希望任何人用毀謗的方式談論我、命令他人如此談論我，或欣喜於有人如此談論我一樣，我自己也絕不會用毀謗的方式談論任何人、命令他人如此談論，或欣喜於任何人被如此談論！』善男子，這就是菩薩大士遠離離間語的方式。
1.27“How do bodhisattvas abandon harsh words? Noble son, bodhisattvas do so by reflecting in this way: ‘Even those who are used to speaking harsh words find such words unpleasant; they do not want to hear them, do not like them, and do not enjoy them. I, too, find harsh words unpleasant; I do not want to hear them, do not like them, and do not enjoy them. Therefore, just as I want no one to hurt me, order someone to hurt me, or rejoice in someone hurting me with harsh, cruel, insulting, or defamatory words, I myself will never hurt anyone with harsh, cruel, insulting, or defamatory words, order someone to be so hurt, or rejoice in anyone being so hurt!’ Noble son, this is how bodhisattva great beings abandon harsh words. Regarding this, it is said:
1.27「菩薩如何捨棄粗惡語？善男子，菩薩這樣思維而捨棄粗惡語：『即使習慣於說粗惡語的人，也覺得這樣的言語不悅耳；他們不想聽，不喜歡，也不樂見。我也覺得粗惡語不悅耳；我不想聽，不喜歡，也不樂見。因此，正如我不希望任何人用粗惡、殘酷、侮辱或詆毀的言語傷害我，叫人如此傷害我，或樂見他人如此傷害我一樣，我自己也永遠不會用粗惡、殘酷、侮辱或詆毀的言語傷害任何人，叫人如此傷害他人，或樂見任何人被如此傷害。』善男子，這就是菩薩大眾捨棄粗惡語的方式。對於這一點，有這樣的說法：」
1.29“How do bodhisattvas abandon idle gossip? Noble son, bodhisattva [F.83.a] great beings do so by reflecting in this way: ‘Even those who engage in idle gossip find meaningless conversations unpleasant; they do not want to hear them, do not like them, and do not enjoy them. I also find meaningless conversations unpleasant; I do not want to hear them, do not like them, and do not enjoy them. Therefore, just as I want no one to speak about me surreptitiously, order someone to speak about me so, or rejoice in someone so speaking about me, I myself will never speak about anyone surreptitiously, order someone to speak about anyone so, or rejoice in someone so speaking about anyone!’ Noble son, this is how bodhisattva great beings abandon idle gossip.
1.29「菩薩如何遠離綺語？聖子啊，菩薩大士是這樣思考來遠離綺語的：『即使從事綺語的人，也感到無意義的言談令人不愉快；他們不想聽，不喜歡，也不樂於此。我同樣感到無意義的言談令人不愉快；我不想聽，不喜歡，也不樂於此。因此，正如我不願任何人暗地裡說我的壞話，不令任何人這樣說，也不樂於別人這樣說我，我自己也永遠不會暗地裡說任何人的壞話，不令任何人這樣說，也不樂於別人這樣說任何人！』聖子啊，這就是菩薩大士遠離綺語的方式。
1.30“How do bodhisattva great beings abandon covetousness? Noble son, bodhisattvas do so by reflecting in this way: ‘Even covetous people find covetousness unpleasant; they do not wish for it, do not like it, and do not enjoy it. I, too, find covetousness unpleasant; I do not wish for it, do not like it, and do not enjoy it. Therefore, just as I want no one to speak to me covetously, order anyone to speak to me so, or rejoice in someone so speaking to me, I myself will never speak covetously to anyone, order others to speak so, or rejoice in someone so speaking to anyone!’ Noble son, this is how bodhisattva great beings abandon covetousness. Regarding this, it is said:
1.30「菩薩大士們是如何舍棄貪欲的呢？善男子，菩薩們是這樣思考而做到的：『即使貪欲的人也認為貪欲令人不快；他們不希望貪欲，不喜歡它，也不樂於接受它。我也認為貪欲令人不快；我不希望貪欲，不喜歡它，也不樂於接受它。因此，就像我不希望任何人對我表達貪欲，或命令別人對我表達貪欲，或為他人對我表達貪欲而感到喜悅一樣，我自己也永遠不會對任何人表達貪欲，不會命令他人如此做，也不會為他人對任何人表達貪欲而感到喜悅。』善男子，這就是菩薩大士們舍棄貪欲的方式。關於這一點，經文說道：
1.32“How do bodhisattvas abandon ill will? Noble son, bodhisattvas do so by reflecting in this way: ‘Even those who entertain malicious thoughts find ill will unpleasant; they do not wish for it, do not like it, and do not enjoy it. I, too, [F.83.b] find ill will unpleasant; I do not wish for it, do not like it, and do not enjoy it. Therefore, just as I want no one to express malicious words to me, order someone to express them, or rejoice in someone expressing them, I myself will never express malicious words to anyone, order someone to express them, or rejoice in someone expressing them!’ Noble son, this is how bodhisattva great beings abandon ill will.
1.32「菩薩如何捨離嗔恚？善男子，菩薩這樣思考而捨離嗔恚：『即使那些心懷惡意的人，也覺得嗔恚令人不悅；他們不願要它，不喜歡它，不享受它。我也是這樣，覺得嗔恚令人不悅；我不願要它，不喜歡它，不享受它。因此，就如同我不願有人向我表達惡意之言、命令他人向我表達惡意之言，或欣喜他人向我表達惡意之言，我自己也永遠不會向任何人表達惡意之言、命令他人表達惡意之言，或欣喜他人表達惡意之言！』善男子，這就是菩薩大士捨離嗔恚的方式。」
1.33“How do bodhisattvas abandon wrong views? Noble son, bodhisattvas do so by reflecting in this way: ‘Even those who entertain wrong views find wrong views unpleasant; they do not wish for them, do not like them, and do not enjoy them. I, too, find wrong views unpleasant; I do not wish for them, do not like them, and do not enjoy them. Therefore, just as I want no one to teach me wrong views, order someone to teach them to me, or rejoice in someone teaching them to me, I myself will never teach, make someone teach, or rejoice in someone teaching anyone wrong views!’ Noble son, this is how bodhisattva great beings abandon wrong views. Regarding this, it is said:
1.33「菩薩們如何放棄邪見呢？聖子啊，菩薩們這樣反思：『即使那些抱持邪見的人也覺得邪見令人不快；他們不希望有它，不喜歡它，也不享受它。我也是這樣，覺得邪見令人不快；我不希望有它，不喜歡它，也不享受它。因此，正如我不希望任何人教導我邪見、命令某人教導我邪見，或為某人教導我邪見而感到歡喜，我自己也永遠不會教導任何人邪見、讓某人教導邪見，或為某人教導任何人邪見而感到歡喜！』聖子啊，這就是菩薩大士們放棄邪見的方式。關於這一點，經文說：」
1.35“Noble son, this is how bodhisattva great beings exert themselves on the path of the ten virtuous actions.”
1.35「善男子，菩薩大士就是以這樣的方式在十善業的道路上精進修行。」
1.36As this teaching on the path of the ten virtuous actions was spoken, countless beings gave rise to the mind set on unsurpassed and perfect awakening.
1.36當這關於十善業道的教法被宣說時，無數眾生生起了趣向無上正等菩提的心。
1.37This was the first chapter of the Great Vehicle sūtra called “The Array That Ornaments, Adorns, and Decorates All Buddha Qualities.”
1.37（結尾）