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An Inspiration to Give Rise to the Bodhi Mind 2322 勸發菩提心文EnGuWuZhe恩故， 五者念眾生恩GuLiuZheNianSiShengKuGudeep kindness. The sixth is being mindful of the suf-者念死生苦故，fering of life and death. The seventh is having respectBa故， 六Nian Zhong ShengEn[.] The fifth is being mindful of all sentient �， 八for our own spiritual being. The eighth is being repen-ZheChanHuiYeZhangGuJiuZhetant of karmic hindrances. The ninth is aspiring toward者懺悔業障故， 九者rebirth in the Pure Land. The tenth is being mindful ofSheng JingTuGuShiZheWei淨土故， 十者為Nian FoZhongEn云何念佛ShiJiaRu釋迦WeiQiu求生the importance of preserving the right Dharma for along time.Why should we be mindful of the Buddha’s deepWeiWo重恩？ 謂我LaiZuiChuFaXin如來最初發心，Sakyamuni Buddha practiced the bodhisattva pathWoDengGuXingPuSaDaoand endured immeasurable suffering through 無量劫， 備受諸苦。Buddha teaches us with skillful means out of his com-WoZaoYeShiFoZeAiLian我造業時， 佛則哀憐，passion, yet we are too ignorant to accept. [.]故， 行JieBeikindness? Since his first initiation of bodhi mind,less kalpas for us. When we commit wrongdoing, the

An Inspiration to Give Rise to the Bodhi Mind 2524 勸發菩提心文Fang BianJiaoHuaErWoYuChi方便教化， 而我愚癡，BuZhiXinWoDuoDiYu不知信受。 我墮地獄，[.] When we fall into hell, the Buddha is full of sorrowFoFuBeiYuDaiWoKuand pain. He wishes to suffer instead of us, but our佛復悲痛， 欲代我苦，karma is too heavy and it cannot be helped. When weErWoYeNengJiuBa而我業重， 不能救拔。are human, the Buddha uses skillful means to teachWoShengRenDaoFoYiFangBianus how to plant the root of wholesomeness. He guides我生人道， 佛以方Ling Zhong ShanGenShiShi令種善根， 世世生SuiZhuYuWoXinWuZan隨逐於我， 心無暫FoChuChuShi佛初出世， iaHe而遇出ShouTongZhongBuWo便，Sheng Shengus in our endless rebirth, unwilling to abandon us for生，a single moment. When the Buddha appeared in theSheworld, we were in the mire. Now that we are human,捨。Shang Chen Lunthe Buddha has already entered nirvana. How much尚沉淪；wrongdoing must we have committed that we wereYiMieDuborn in this declining period of the Dharma! What身， 佛已滅度。Sheng MoFaHeFu法？ 何福ShenFo家？ 何ZhangErBu障而不merits must we have acquired that we have renouncedthe household life! [.]

An Inspiration to Give Rise to the Bodhi Mind 2726 �？ 何幸而躬逢RuShiSiWeiXiangShimeeting the Buddha’s golden body? How fortunate we舍利？ 如是思惟， 向使are that we can pay homage to his relics! Without theBuZhong ShanGenHe[.] What obstacle do we face that hinders us fromYiDeWen以得聞past root of wholesomeness, how could we learn theFoFaYanZhiDharma? Without learning the Dharma, how could we聞佛法， 焉知be aware of the Buddha’s kindness? His kindness andFoEnCiEnCiDe不種善FoFaBuWen佛法？ 不Chang ShouGong Feng根， 何常受佛恩？ 此恩此德virtues are much higher than a mountain. If we do notQiuShanNanYuZiFeiFaGuanginitiate the great mind to practice the bodhisattva path,丘山難喻， 自非發廣DaXinXingPuSaDaoJianLi大心， 行菩薩道， 建立even if we were to crush our bodies to do so, how canFoFaJiuDuZhong Sheng Zong Shiwe repay this kindness? This is the first cause and con-佛法， 救度眾生， 縱使FenGuSuiShenQiNeng ChouDa粉骨碎身， ��第一YinYuan因緣Ye也。to propagate the Dharma, and to liberate all beings,dition of the initiation of the bodhi mind.

An Inspiration to Give Rise to the Bodhi Mind 2928 ��恩？ 哀哀FuMuShengWoQuLaoShiYuekindness? Our compassionate parents have indeed suf-父母， 生我劬勞， 十月fered to labor hard for our care, carrying us to term forSanNianTaiRuBuGan三年， 懷胎乳哺， 推乾ten lunar months and through three years of nursing,QuShiYanKuTuGanCaiDeand endless diaper changes to bring us up. They swallow去濕， 嚥苦吐甘， 才得the bitter and give us sweetness. They hope that we willCheng Ren成HuaiZhi人， 指Gong Cheng供承Wang ShaoTuiJiMenFeng風，continue the family lineage and revere our ancestors.DengJiRenouncing the household life, we are now the so-等既Tian望紹繼門JiSiJinWo祭祀。 今我LanYiChuJiaChengShiZi已出家， 濫稱釋子， 忝HaoShaMenZhiBu號沙門， 甘旨不SaoBuJiBu掃不給， 生KouTiSi口KingGanShengWhy should we be mindful of our parents’ deepGongJi供， 祭Neng YangQi不能養其BuNengDaoQiShen體， 死不能導其神YuShiJianZeWeiDaSun靈， 於世間則為大損，called sons of Sakya, and monastics. We can providefor our parents no more, nor can we revere our ancestors properly. We can neither support them, nor canwe liberate them. From a worldly view, we have causedgreat loss. [.]

An Inspiration to Give Rise to the Bodhi Mind 3130 �實益， 兩TuJiShiNanTaoRulittle to contribute. As a failure both ways, our heavy途既失， 重罪難逃。 如wrongdoings are not easy to get rid of. Consider this:ShiSiWeiYouBaiJieQian是思惟， 唯有百劫千The only possible repayment is to consistently practiceFoDaoShiFangSanthe Buddha Way, through hundreds of kalpas and in佛道， 十方三thousands of lives, to liberate sentient beings of the tenZeBuWeiSheng Chang XingZhong ZuiWeiLiang[.] From the view of the supra-mundane, we have生常行ShiPuDu世， 普度眾生。 則不惟directions in the three time periods. Then all beingsYiShengFuMuSheng ShengFuMuare liberated, not just our parents of this life, but our一生父母， 生父母，JuMengBaBuWeiYiRen俱蒙拔濟； 不唯一人liberated but also the parents of all people. This is theFuMuRenRenFuMuJinKesecond cause and condition of the initiation of the父母， 人人父母盡可Chao Sheng ShiWeiFaPuTiXin超升。 nShiZhang云何念師長Zhong ShengJi生parents of all lifetimes. Thus, not only our are parentsbodhi mind.Why should we be mindful of our teachers’ deepkindness? [.]也。FuMu恩？ 父En母

An Inspiration to Give Rise to the Bodhi Mind 3332 勸發菩提心文SuiNeng ShengYuWoShenRuoWu[.] Although our parents give us life, we would not雖能生育我身， 若無ShiJianShiZhangZeBuZhiLiknow morals and manners if there were no teachers世間師長， 則不知禮of worldly knowledge, and we would not understandYiRuoZhangZeWuChuShiShi義； 若無出世師長， 則the Dharma if there were no teachers of Buddhism.BuJieFoFaBuZhiLiYiWithout knowing morals and manners, are we not just不解佛法。 不知禮義，like animals? Without understanding the Dharma, areZeTongYuYiLeiBuJieFo則同於異類； 不解佛we not just like an ordinary person? Now we have aFaZeHeYiSuRenJinWolittle knowledge of morals and manners, understood法， 則何異俗人？ 今我Lüethe basic concept of Buddhism, worn the monastic’sDeng CuZhiLiYiJieFo等粗知禮義， 略解佛robes, and upheld the pure precepts—are these notFaJiaShaBeiTiJiePinZhandue to the guidance of our teachers? If we were seeking法， 袈裟被體， 戒品沾CiZhiZhongEnShiZhang身， 此之重恩， 從師長we strive for the great vehicle and vow universally toDeQiuXiaoGuoNengZibenefit everyone, [.]得。 若求小果， 僅能自LiJinWeiDa利， 今為大ShenRuoShengCongJinPu乘， 普YuanLi願利only a small goal, it would only benefit ourselves. Now,

An Inspiration to Give Rise to the Bodhi Mind 3534 勸發菩提心文RenZeShiChuShiJianErZhong人， 則世出世間二種ShiZhangJuMengLiYiShiWeiers of Buddhism also receive benefits. This is the third師長俱蒙利益。 是為cause and condition of the initiation of the bodhi Ye[.] so the teachers of worldly knowledge and the teach-Why should we be mindful of our benefactors’deep kindness? For what I enjoy and consume are not也。only dependent on my strength. Two meals per day,YunHeNianShiZhuEnWeiWo云何念施主恩？ 謂我Deng JinZheRiYongSuoZiBing等今者日用所資， 並ness, and whatever helps sustain the mouth and body—FeiJiYouErShiZhouFanall of these daily necessities come from the kindness非己有， 二時粥飯， 四JiYiBingSuoXu季衣裳， 疾病所須， 身scrape by, yet I am sitting here to consume a meal andKouSuoFeiJieChuZiTado not feel content.口所費， 此皆出自他LiJiangYongBiZeJie用。 彼則竭KouWo力， 將Li力ShangJiCiWeiWo為我Gong Geng Shang躬耕， 尚NanHu難餬SiShen口； 我clothes for the four seasons, medicine in time of sick-of others’ effort. They work very hard and still barely

An Inspiration to Give Rise to the Bodhi Mind 3736 �。 彼ShiYouBuChen食， 猶不稱FangZhiBuYiYouI am here secure and comfortable. Have I yet learned則紡織不已， 猶to appreciate this? They live in humble cottages, busyThey work hard to barely cover their bodies, whileZiJianNanWoYuAnFuYou自艱難； 我於安服有and distressed their entire lives, while we live in grandYuNingZhiAiXiBiZeBibuildings and spend our lives leisurely. They labor for餘， 寧知愛惜？ 彼則蓽our enjoyment; how can our minds be peaceful? TheyMenPengHuRao門蓬ZeRang Zhong ShenWo戶， 擾攘終身； 我GuangYuXianTingYouYouZu則廣宇閒庭， 優悠卒SuiYiBiLaoErGongWoYi歲。 安乎？ 將他利而RunJiShenHuZi潤YuLiShun己身， 於理順乎？ 自FeiBeiZhiFuHuiEr非悲智雙運， 福慧二YanTanXinZhan嚴， 檀信沾Shuang YunEnZhong Sheng Sheng恩， 眾生受harvest for our consumption; is this fair? If we do notcultivate compassion and wisdom, and adorn ourselveswith merits and knowledge to repay all benefactors andgive benefit to all beings, [.]

An Inspiration to Give Rise to the Bodhi Mind 3938 勸發菩提心文CiZeLiMiCunSiChou Shang賜， 則粒米寸絲， 酬償YouFenEBaoNanTaoShiWeirice, each inch of cloth—unwholesome karma will be有分， 惡報難逃。 是為difficult to escape. This is the fourth cause and YeYunHe云何與Shition for the initiation of bodhi mind.Why should we be mindful of sentient beings’ deep也。Yu[.] then for all of these contributions—each grain ofNian Zhong Sheng念眾生Zhong Sheng Cong KuangEnWeiWo恩？ 謂我JieLaiShikindness? For countless kalpas, we and all sentientbeings have been related as parents and children life生， 從曠劫來， 世after life, so we should have gratitude for one another.Sheng Sheng HuWeiFuMuThe confusion of not recognizing each other is caused眾Bi世生生， 互為父母， 彼CiYouEnJinSuiGeShiHun此有恩。 今雖隔世昏not repay them? The one with fur and horns could beMiHuBuXiangShiYiLiTuiour parent from before; [.]迷， 互不相識， 以理推ZhiQiWuBaoXiaoJinZhiPi之， 豈無報效？ 今之披MaoDaiJiaoAnZhiFeiXiWei毛帶角， 安知非昔為by rebirth. If we contemplate this deeply, how can we

An Inspiration to Give Rise to the Bodhi Mind 4140 勸發菩提心文QiZiHuJinZhiRuan Dong Juan其子乎？ 今之蝡動蜎FeiAnZhiBuCengWeiWoFuWhen a child separates from his parents at childhood,飛， 安知不曾為我父he cannot recognize his parents as an adult. It must onlyHuChangMei[.] the one crawling or flying could be our father.JianYouLiFuMu乎？ 每見幼離父母， 長ErRongMaoDou Wang而容貌都忘， 何ShiQinYuanJinZe世親緣， 今則張王難when I do not see and hear them, they must be plead-JiBiQiHaoHuYuDiYuing for help to be liberated. If there were no sutras, such記。 彼其號呼於地獄ZhiXiaWan Zhuan之下， 宛HeKuangSumay be suffering in hell or as hungry ghosts. Who is to況宿know their pain? Who is to know their hunger? EvenZhang iZhong KuTongShei中， 苦痛誰知？ 飢SuWoSuiBuJianBu訴？ 我雖不見不聞， 彼BiQiuZhengQiuJiFeiJingBu必求拯求濟； 非經不CiShiFeiFoBuNeng此事， 非佛不能Neng Chen能陳be more so through the separation of rebirths. Theya statement could not be established. If there were noBuddha, who could discourse on his words? [.]

An Inspiration to Give Rise to the Bodhi Mind 4342 勸發菩提心文DaoCiYanBiXieJianRen道此言， 彼邪見人， 何ZuYiZhiCiShiGuPuSathis? Therefore, a bodhisattva views an ant as if it were足以知此？ 是故菩薩one’s parent from past lives, and as if it were a ��in the future, and always thinks to benefit it and repayFuMuWeiLaiZhuFoChangSiits kindness. This is the fifth cause and condition for the父母、 未來諸佛， 常思initiation of bodhi mind.LiYiBaoQiEnShiWei利益， 念報其恩。 NianHe[.] For those with deviant views, how can they knowWhy should we be mindful of the suffering of lifeand death? For endless kalpas, we and all sentientbeings have been trapped in the cycle of birth andYe也。death and have not been liberated. We have been bornYunHeNianShengSiKuWeiWo云何念生死苦？ 謂我in heaven and on earth, here and there, ten thousandChangtimes, ascending and falling in an instant. One momentYuZhong Sheng Cong KuangJieLai與眾生從曠劫來， 常ZaiShengSiWeiDeJieTuo在生死， 未得解脫， 人JianTian Shang間天CiJieTa上、 此界他FangRenChu方， 出we are in heaven; the next, we are back on earth. [.]

An Inspiration to Give Rise to the Bodhi Mind 4544 勸發菩提心文MoWan沒萬YanEr焉而Duan Sheng Chen Pian端， 升TianE天， 俄KeE沈片刻。 俄YanErRen焉而人， 俄ChuShengEEghost. We leave the gate of darkness at dawn and returnat dusk. The moment we are released from an iron jail,YanErDiYu焉而地獄、 畜HeiMenZhao ChuErMuHuan Tieknives, no skin is left unscarred; as we climb up a tree黑門朝出而暮還， 鐵of swords, our flesh is shredded to pieces. Hot iron canKuZanLiErYouRu窟暫離而又入。 登刀relieve no hunger; swallowing it burns the stomach,ShanYeZeJuTiWuWanFuliver and intestines. Boiling copper can quench no山也， �， 則方寸皆GeLieReTieBuChuJiTun割裂。 熱鐵不除飢， 吞ZhiZeGanChangJinLan之則肝腸盡爛； 烊銅NanLiaoKeYinZhiZeGuRou難療渴， 飲之則骨肉DouMiLiZeDuan都糜。 利生、 餓DengYangJuJieZhi鋸解之， 則Gui[.] Then follows a fall to hell, as an animal or a hungry鬼。Dao膚；Tong斷we return immediately. As we climb up a mountain ofthirst; drinking it chars the flesh and bone. We may besawed in half, but the body comes back together again.

An Inspiration to Give Rise to the Bodhi Mind 4746 勸發菩提心文ErFuXuQiao而復續； 巧SiYi死已還RenTing忍聽PanLi盤裏， 但FengChui風吹ZhiZe之， 則[.] When the wind blows, one is resurrected. In theHuo Cheng Zhongmidst of the fierce fire in hell, who could tolerate the生。 猛火城moans of pain? In the hot frying pan, all one hears isJiaoHaoZhiCanJian叫嗥之慘； SiQingHuan Sheng Meng中，Ao熬the cry of suffering.In the freezing hell, the skin turns blue like a lotusbud while the flesh cracks open, exposing wounds likeBing DongShiNing冰凍始凝。 則狀似青LianRuiJieXueRouJiLieZe蓮蕊結； 血肉既裂， 則rience death and birth ten thousand times. In oneShenRuHongOuHuaKaiYiYemorning, they experience the pain and suffering of one身如紅藕華開。 一夜SiShengDiXiaMeiJingWanBian死生， 地下每經萬遍。burdening the jailers? Who would believe the King ofYiZhaoKuTongRenJianYiGuoHell’s admonishment?一朝苦痛， 人間已過BaiNianPinPinYuZuPiLao百年。 ��閻翁教誡？ 受Shi時a red lotus blossom. In one night, those in hell expe-hundred years in the human world. Are we not over-

An Inspiration to Give Rise to the Bodhi Mind 4948 勸發菩提心文ZhiKuSuiHuiHenYiHeZhui知苦， 雖悔恨以何追；TuoYiHuan WangQiZuoYeYeregret can help. Once out of the trap, we are doing the脫已還忘， 其作業也same as before. Whipping the donkey, who can knowSheiZhiWhen we suffer, we know that is suffering, but noRuGuBianLüChuXue如故。 鞭驢出血， 誰知the sorrow of our mother? Slaughtering a swine, whoWuMuZhiBeiQianTunJiuTucan tell the pain of a father? Even a nobleman, such as吾母之悲？ 牽豕就屠，King Wen of Zhou, did not know he was eating his ownYanShiNaiWengZhiTongShiQi焉識乃翁之痛， 食其ZiErBuZiZhiWen Wang Shang子而不自知， 文王尚Lovers in previous lives might now be enemies.ErDanQiQinErWeiShiFanFoes in previous lives might be our families today. Our爾； 噉其親而未識。 凡LeiJieRanDangNianEnAi類皆然。 當年恩愛， 今ZuoYuanJiaXiRiKou作怨家。 昔日寇仇， 今RouWeiMuErJin為母而今Cheng Gu成XiChouJinJin骨肉。 昔WeiFuJiuShiWengErJinZuo為婦， 舊是翁而今作son’s flesh. All of us are the same.mother in previous lives might now be our bride. Thefather-in-law in previous lives might be today’s groom.[.]

An Inspiration to Give Rise to the Bodhi Mind 5150 勸發菩提心文FuSuMingZhiZhiZeKeXiu夫。 宿命知之， 則可羞KeChiTianYanShiZhiZeKeone would indeed feel shame. If one could see this with可恥； 天眼視之， 則可heavenly eyes, one would find it ridiculous.XiaoKeLianFenHui笑可憐。 糞穢YueBaoCangNanGuo月包藏難過； 膿血道of filth and feces, then in an instant we descend in aLiYiShiDaoXiaKeLianShaopath of blood and pus in a pitiable state. As children裏， 一時倒下可憐。 少YeHeZhiDongXiMoBian Zhang也何知， 東西莫辨； 長ErYouShiTanYuBian Sheng而有識， ng YouZhi而無常又JianShenShiYuZhongKui煎， 神識於中潰亂； 精XueJiJiePiRouZiWaiGan血既竭， 皮肉自外乾[.] If one knew this with the knowledge of past lives,Cong Zhong Shi叢中Nong Xue十DaoXu生。 須XunSu尋， 迅速Feng至。 風We spend ten lunar months hiding in the midstwe cannot distinguish between east and west; while weare adults, we learn some knowledge, then greed arises.In a moment, aging and sickness come to us. In a flash,impermanence arrives and death comes.In the midst of wind and fire, our consciousnessHuoJiao火交decays. Our spirit and blood become exhausted, andLuanJingour skin and flesh wither and dry up from the outsidein. [.]

An Inspiration to Give Rise to the Bodhi Mind 5352 勸發菩提心文KuWuYiMaoErBuBeiZhen枯。 無一毛而不被鍼Zuan YouYiQiaoErJie鑽， 有一竅而皆從刀GePengQiGuiZhiJiang割。 龜之將YeYouYiShen也猶QuCong Dao[.]We feel as if every single hair is piercing us, andevery pore is a cut by knife. When a turtle is beingcooked in a broiler, removing its shell is easy; when ourTuoKe烹， 其脫殼consciousness departs from our body, it is much moreZhiYuXieQidifficult than that.易； 神之欲謝， 其TiYeBeiNanXinWuChang去體也倍難。 心無常ZhuLeiShangJiaErChuChuBen主， 類商賈而處處奔no fixed form; they are like houses that one frequentlyChiWuDingXingSiFangWumoves into and out of. The number of bodies we have馳； Qiong Wang形， 似XiDa徙。 大FanZhiQian Chena merchant who travels everywhere. Our bodies havehad is greater than all the specks of dust in the universe.千塵The number of tears we have shed when taking leave isShenSigreater than the waves of the four seas. The bones that點， 難窮往返之身； 四HaiBoTaoShuJiBieLiZhi海波濤， 孰計別離之LeiEEJiGuGuoBiChong峨積骨， 過彼崇淚？ 峨The mind is the host of impermanence; it is likewere once mine pile up higher than a mountain. [.]

An Inspiration to Give Rise to the Bodhi Mind 5554 勸發菩提心文Shan Mang Mang HengShiDuoDa於大Ci[.] The heaps of corpses could cover the entire earth.山。 莽莽橫DiShiBuWenFoYu地。 向使不聞佛語， 此ShiSheiJianSheiWenWeiDuFoever hear and see such a truth? If it were not for reading事誰見誰聞？ 未睹佛the sutras, who could ever awaken and understand?JingCiLiYanZhiYanJueQi經， 此理焉知焉覺？ 其Just as before, we harbor desire and are confused byHuoYiQian TanLianRengJiuChiignorance. The only thing we are afraid of is undergo-或依前戀， 仍舊癡MiZhiXiang貪Kong Wan屍， 多YuJieQian ShengYiIf it were not for the Buddha’s discourse, who woulding thousands of lives across myriad kalpas, making迷， 祗恐萬劫千生， 一the same mistakes again and again. A human body isCuoBaiCuoRenShenNanDeErdifficult to obtain but easy to lose. This good opportu-錯百錯。 人身難得而YiShiShiYiWangErNan易失， � 道路冥冥， 別離長not meet for a long time. With the unwholesomeJiuSanTuEBaoZiShou久， 三途惡報， 還自受karmic effect of the three lower realms, one reaps whatZhiBuKeYanDangXiang不可言， 誰當相Tong之， 痛LiangHuanSheinity goes by fast, and it is difficult to get it back.On the road of darkness, once separated, we willone sows. The suffering is beyond words. Who wouldstand in for us? [.]

An Inspiration to Give Rise to the Bodhi Mind 5756 勸發菩提心文DaiYanJiCi代？ 興言及此， 能XinShiGuYiYing心？ 是故宜應斷ZiLiuXingBuHan不寒[.] The mere mention of it brings chills to one’s heart.SiThus, we should get out of the cycle of birth and death,生死escape from the sea of craving and desire, and bringDuan ShengAiYuHaiTaJian流， 出愛欲海， 自他兼liberation to others and ourselves so that everyone canJiBiAnTongDeng KuangJieShureach the other shore. This is no doubt the noblest deed.濟， 彼岸同登， 曠劫殊This is the sixth cause and condition for the initiationXunZaiCiYiJuShiWeiFa勛， 在此一舉。 �YunHeZunZhongJiLingWeiWo云何尊重己靈？ 謂我XianQianYiXinZhiXiaYuShi現前， 一心直下， 與釋perfect enlightenment for immeasurable kalpas, whileJiaRuLaiWuErWuBieYunwe remain ignorant and confused as ordinary people?迦如來， 無二無別， �Cheng Zheng JueErWoDengHunMi覺， 而我等昏迷成ChuNeng正of bodhi mind.What is having respect for our own spiritual也。being? We have the same essence of mind as Sakyamuni Buddha. Why has the Buddha attained supreme,[.]

An Inspiration to Give Rise to the Bodhi Mind 5958 勸發菩提心文DianDaoFanFu顛倒， 尚做凡夫？ De通智慧， 量業tion, and are strangled by life and death. The nature ofXiFanNaoShengSiChanFuXinmind is identical, but the difference between ignorance繫煩惱， 生死纏XingShiYiMiWuTian性是一， 迷悟天淵； 靜on this, do we not feel embarrassed? It is like a price-YanSiZhiQiBuKeChiless gem discarded in a mud puddle—not treasured.言思之豈不可恥？ 譬RuWuJiaBaoZhuMoZaiYu如無價寶珠， 沒在淤teachings to cure our affliction, to cultivate and accu-NiShiTongWaLiBuJiaAimulate virtues and merits. [.]泥， 視同瓦礫， 不加愛Zhong ShiGuYiYingYiWuLiang重， 是故宜應以無量DuiZhiFanNaoXiuDe法， 對治煩惱。 修德Shan善FaShang ZuoYouFo佛Liang Sh

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