T12n0381_等集眾德三昧經
大正藏第 12 冊 No. 0381 等集眾德三昧經
No. 381 [No. 382]
等集眾德三昧經卷上
西晉月氏三藏竺法護譯
聞如是：
一時佛游于維耶離大樹重閣精舍，與大比丘眾俱；比丘一萬，皆學戒具足曉了聖達；菩薩二萬，悉不退轉，逮諸總持辯才無礙，悉得神通分別解暢，定意所行心性進止，而甚堅強懷來智慧，善權方便度于彼岸，其名曰：意行菩薩、吉意菩薩、上意菩薩、持意菩薩、增意菩薩、金剛意菩薩、無限意菩薩、法意菩薩、慈氏菩薩、溥首菩薩、鉤瑣菩薩。釋梵四王天及諸天子，萬四千人，亦皆來會。
爾時世尊與無央數百千之眾眷屬圍繞而為說經，欲放軀命，自期三月當取滅度。鉤瑣菩薩即從坐起，更整衣服偏袒右肩，長跪叉手而白佛言：「甚哉！如來欲舍壽命，期於三月當般泥洹。世尊！唯說諸菩薩護，菩薩救攝，菩薩所說，菩薩所現，菩薩所殖眾德之本，不斷佛教將濟法眼，恩惠聖眾不捨群生，為講說法超無為道。如來滅后法澤廣被，菩薩大士不廢無上正真之道，常不離佛，聽經供僧而立要志，心意堅固遵法散誼，其念所趣靡不覺達，體解所歸多所殊越，恒懷慚恥自凈無犯，所慮慷慨威儀具足，所建勇猛降制勞穢，伏諸
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀在維耶離（Vaisali）的大樹重閣精舍，與眾多大比丘在一起。有一萬比丘，他們都持戒圓滿，通曉聖道；還有兩萬菩薩，他們都不退轉，獲得一切總持（dharani），辯才無礙，都得到神通，能分別解說，心意堅定，智慧深厚，善用方便法門度過彼岸。他們的名字是：意行菩薩、吉意菩薩、上意菩薩、持意菩薩、增意菩薩、金剛意菩薩、無限意菩薩、法意菩薩、慈氏菩薩（Maitreya，即彌勒菩薩）、溥首菩薩、鉤瑣菩薩。釋提桓因（Sakra devanam Indra，即帝釋天）、梵天（Brahma）四王天（Caturmaharajika）以及諸天子，共一萬四千人，也都來集會。 當時，世尊被無數百千的眷屬圍繞著，正在說法，他打算捨棄生命，預定三個月后入滅。鉤瑣菩薩即從座位上站起來，整理衣服，袒露右肩，長跪合掌，對佛說：『太令人震驚了！如來您要捨棄壽命，預定三個月后入般涅槃（parinirvana）。世尊！請您講說諸菩薩如何護持，菩薩如何救攝，菩薩所說，菩薩所現，菩薩所種的眾德之本，使佛教不致斷絕，能救濟法眼，恩惠聖眾，不捨棄眾生，為他們講說超越無為之道。如來滅度后，佛法恩澤廣被，菩薩大士不廢棄無上正真之道，常不離佛，聽經供僧，立下要志，心意堅定，遵從佛法，其念所至無不覺達，體解所歸多所殊勝，恒常懷有慚愧之心，自我清凈不犯過失，所慮慷慨，威儀具足，所建勇猛，降伏勞穢，制伏一切。』
【English Translation】 English version: Thus have I heard: At one time, the Buddha was dwelling in the Great Tree Double-Pavilion Monastery in Vaisali, together with a large assembly of great Bhikkhus. There were ten thousand Bhikkhus, all of whom were fully disciplined, understood the holy path, and had attained it; and twenty thousand Bodhisattvas, all of whom were non-retrogressing, had attained all dharanis, had unobstructed eloquence, had all obtained supernormal powers, were able to explain and expound, had firm minds, profound wisdom, and skillfully used expedient means to cross to the other shore. Their names were: Intent-Practice Bodhisattva, Auspicious-Intent Bodhisattva, Supreme-Intent Bodhisattva, Holding-Intent Bodhisattva, Increasing-Intent Bodhisattva, Vajra-Intent Bodhisattva, Limitless-Intent Bodhisattva, Dharma-Intent Bodhisattva, Maitreya Bodhisattva, Universal-Head Bodhisattva, and Hook-Chain Bodhisattva. Sakra devanam Indra, Brahma, the Four Heavenly Kings (Caturmaharajika), and all the heavenly sons, a total of fourteen thousand, also came to the assembly. At that time, the World Honored One was surrounded by countless hundreds and thousands of attendants, and was expounding the Dharma. He intended to relinquish his life, and had set a date of three months to enter parinirvana. Hook-Chain Bodhisattva immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt with his palms together, and said to the Buddha: 'How astonishing! The Tathagata intends to relinquish his life, and has set a date of three months to enter parinirvana. World Honored One! Please explain how the Bodhisattvas protect, how the Bodhisattvas save and gather, what the Bodhisattvas speak, what the Bodhisattvas manifest, and the roots of merit that the Bodhisattvas plant, so that the Buddha's teachings will not be cut off, the Dharma eye can be saved, the holy assembly can be benefited, sentient beings will not be abandoned, and the path beyond non-action can be expounded for them. After the Tathagata's parinirvana, the grace of the Dharma will be widely spread, the great Bodhisattvas will not abandon the unsurpassed true path, will always be near the Buddha, will listen to the scriptures and make offerings to the Sangha, will establish their vows, will have firm minds, will follow the Dharma, and their thoughts will be aware of everything. Their understanding will be superior, they will always have a sense of shame, will purify themselves and not commit offenses, will be generous, will have complete dignity, will be courageous, will subdue defilements, and will conquer all.'
欲垢無所畏憚，游于眾會而不忌難毛衣不豎。唯天中天！云何菩薩大士，進益眾德不乏智慧不違禪定，所慕道心未嘗缺廢，內性弘毅結友究竟至於滅度，言行相副，所遵佛法無有邪偽，常護正戒，所聞不惑，攝凈三禁而尚忍辱，每行等心無有暴慢向于黎元，善修精進心無懈厭，諸所應行一切成辦，一心行禪其意安詳，曉了正受一切所奏，志建智慧離於邪見六十二疑，于諸訓典明練光達，所當救納而行四恩弘濟多護，天上、世間遠離所樂常念無常，心如門閫住諸通慧，意不存慕聲聞、緣覺，光闡法教降制魔怨及諸外道，念宣法王所講風化，崇順法誨不求天人，如佛之教以法為業。不貪衣食無有愛慾，廣度一切釋除恚恨，愍哀群生消卻愚癡，不一切法諸魔埃垢，行權方便無邊之慧部分普勸。」
佛告那羅延(晉名鉤瑣力士)菩薩曰：「善哉，善哉！多所哀念，多所安隱，傷愍諸天、世間人民，乃問如來如斯之誼。諦聽，諦聽！善思念之！當爲仁說，菩薩大士所行殊特無量之德。」
鉤鎖白佛：「愿樂欲聞。」鉤鎖菩薩及與眾會受教而聽。
佛言：「有三昧名等集眾德，假使菩薩逮斯定者，眾德進益，不乏智慧、不違禪定，所慕道心未曾闕廢，心性弘毅未曾離佛，恒聞經法，供養聖眾行於四恩，彼如是已
【現代漢語翻譯】 現代漢語譯本：'欲垢無所畏懼，在眾人集會中游走而不避諱困難，即使衣衫襤褸也不在意。唯有天中之天！如何才能使菩薩大士，在增長各種功德的同時，不缺乏智慧，不違背禪定，所追求的道心從不懈怠，內心弘大堅毅，與道友最終一同達到涅槃，言行一致，所遵循的佛法沒有邪惡虛偽，常守護正戒，所聽聞的教誨不會迷惑，攝持清凈的三禁戒律而仍然能夠忍辱，時常以平等心對待眾生，沒有暴躁傲慢，善於修習精進，內心沒有懈怠厭倦，所有應該做的事情都能完成，一心禪定，心意安詳，明瞭正受，一切所作所為都能成就，立志建立智慧，遠離六十二種邪見疑惑，對於各種教典明瞭通達，應當救助接納並實行四恩，廣施恩惠，多方護持，遠離天上和世間的享樂，常念無常，心如門檻，安住各種神通智慧，心中不羨慕聲聞、緣覺，弘揚佛法教義，降伏魔怨和各種外道，唸誦法王所講的教化，崇尚順從佛的教誨，不求天人福報，以佛的教導為事業。不貪圖衣食，沒有愛慾，廣度一切眾生，消除嗔恨，憐憫眾生，消除愚癡，不執著於一切法，消除魔障塵垢，運用權巧方便，以無邊的智慧普勸眾生。' 佛陀告訴那羅延（晉名鉤瑣力士）菩薩說：'善哉，善哉！你真是多所哀憐，多所安穩，悲憫諸天、世間人民，才向如來詢問這樣的道理。仔細聽，仔細聽！好好思考！我將為你說，菩薩大士所修行的殊勝無量功德。' 鉤鎖菩薩對佛說：'我非常樂意聽聞。'鉤鎖菩薩以及在場的大眾都接受教誨，靜心聆聽。 佛說：'有一種三昧名為等集眾德，如果菩薩能夠證得這種禪定，各種功德就會增長，不會缺乏智慧，不會違背禪定，所追求的道心從不懈怠，心性弘大堅毅，從不離開佛陀，經常聽聞佛法，供養聖眾，實行四恩，他這樣做之後，'
【English Translation】 English version: 'Without fear of defilements, they roam in gatherings without avoiding difficulties, not minding even if their clothes are tattered. Only the Honored One among the heavens! How can a Bodhisattva Mahasattva, while increasing various virtues, not lack wisdom, not violate meditation, never abandon the aspiration for the path, have a magnanimous and resolute inner nature, ultimately reach Nirvana with fellow practitioners, match words with actions, follow the Buddha's teachings without falsehood, always protect the precepts, not be confused by what they hear, uphold the pure three prohibitions while still practicing forbearance, always treat all beings with equanimity, without arrogance or impatience, diligently cultivate progress without laziness or weariness, accomplish all that should be done, meditate with a focused mind, with a peaceful intention, understand right reception, and achieve all that is undertaken, establish wisdom, depart from the sixty-two wrong views and doubts, be clear and proficient in all teachings, rescue and accept those who should be saved, practice the four kindnesses, widely bestow grace, protect in many ways, stay away from the pleasures of heaven and the world, always remember impermanence, have a mind like a threshold, dwell in all spiritual powers and wisdom, not admire the Sravakas or Pratyekabuddhas, propagate the Dharma teachings, subdue demonic forces and various heretics, recite the teachings of the Dharma King, respect and follow the Buddha's instructions, not seek heavenly or human rewards, and take the Buddha's teachings as their career. They are not greedy for food and clothing, have no desires, widely liberate all beings, eliminate hatred, have compassion for all beings, eliminate ignorance, do not cling to any dharma, eliminate demonic dust and defilements, use skillful means, and with boundless wisdom, universally encourage all beings.' The Buddha said to Narayana (known as Hook-Lock Strongman in Jin Dynasty) Bodhisattva: 'Excellent, excellent! You are truly compassionate and peaceful, feeling pity for the gods and people of the world, and thus ask the Tathagata about such a principle. Listen carefully, listen carefully! Think well! I will tell you about the special and immeasurable virtues practiced by a Bodhisattva Mahasattva.' Hook-Lock Bodhisattva said to the Buddha: 'I am very eager to hear.' Hook-Lock Bodhisattva and the assembly all received the teaching and listened attentively. The Buddha said: 'There is a samadhi called the Equal Gathering of All Virtues. If a Bodhisattva attains this samadhi, various virtues will increase, they will not lack wisdom, they will not violate meditation, their aspiration for the path will never be abandoned, their inner nature will be magnanimous and resolute, they will never leave the Buddha, they will always hear the Dharma, make offerings to the holy assembly, practice the four kindnesses, and after doing so,'
不捨群生。」於時世尊，咨嗟等集眾德三昧，宣揚其名默然無言。
是時維耶離大城中有大力士，名維摩羅[口*(甚-其+庚)]移(晉言離垢威)，心自念言：「吾為力士，於斯天下力勢強盛無有倫匹，曾聞沙門瞿曇猛勢無量，其力巍巍總要有十，體諸骨解猶如鉤鎖而得自在。吾欲往試，觀銓其道，於我孰逾。」念已尋出維耶離城，往詣大樹重閣精舍欲覲世尊，而見如來與無央數百千之眾眷屬圍繞而為說經，照臨大會猶如須彌超現大海，瞻睹威容神曜光光，心懷踴躍不能自勝，稽首佛足卻坐一面。
佛知力士心之所念，欲為療除憍慢貢高自用之穢，便告賢者大目乾連：「吾憶往昔為菩薩時，兄弟挽射彎弓放箭，箭所至處爾今攝取，釋女瞿夷欲充所用。」
目連對曰：「唯然，世尊！於時不見箭何所奏。」
佛放右掌光，光照三千大千世界，於斯佛土鎮世鐵山大鐵圍山，箭徹其中。目連尋光乃見箭處。
佛告目連：「寧見箭乎？」
對曰：「已見！」
又而告曰：「往取箭來。」
時目乾連自現神足，一切眾會莫不見者，如勇猛士屈伸臂頃，斯須即到大鐵圍山，欲拔佛箭，三千大千世界皆為震動而箭不搖。一切諸會天、龍、鬼神、帝釋、梵王靡不肅驚。
【現代漢語翻譯】 現代漢語譯本：不捨棄眾生。這時，世尊讚歎並聚集了眾德三昧（一種禪定狀態），宣揚它的名稱，默然無語。 當時，在維耶離（Vaisali）大城中，有一位大力士，名叫維摩羅[口*(甚-其+庚)]移（Vimalakirti，晉譯為離垢威），他心中想：『我身為力士，在這天下力氣和威勢都強盛無比，無人能比。我曾聽說沙門瞿曇（釋迦牟尼佛）的威猛勢力無量無邊，他的力量巍峨高大，總共有十種，身體的各個關節就像鉤鎖一樣可以自由活動。我想去試探一下，觀察他的道行，看看誰更勝一籌。』他這樣想著，就離開了維耶離城，前往大樹重閣精舍，想要拜見世尊。他看到如來（佛）被無數百千的眷屬圍繞著，正在說法，照耀著整個法會，就像須彌山（Sumeru）顯現在大海之上。他瞻仰著佛的威嚴容貌，神光閃耀，心中歡喜踴躍，不能自已，於是向佛陀的腳稽首，然後退坐在一旁。 佛陀知道這位力士心中所想，想要消除他驕慢自大、貢高自用的污穢，就告訴賢者大目乾連（Mahamaudgalyayana）：『我回憶過去做菩薩的時候，兄弟們拉弓射箭，箭射到的地方，你現在去取來，給釋女瞿夷（Gopi）使用。』 目連回答說：『是的，世尊！那時我沒有看到箭射到哪裡。』 佛陀放出右掌的光芒，光芒照耀三千大千世界，在這個佛土的鎮世鐵山（鐵圍山）和大鐵圍山，箭穿透了它們。目連順著光芒找到了箭所在的地方。 佛陀告訴目連：『你看到箭了嗎？』 目連回答說：『已經看到了！』 佛陀又說：『去把箭取來。』 這時，目乾連展現神通，所有在場的人都看到了。他像勇猛的戰士一樣，伸縮手臂的瞬間，就到了大鐵圍山。他想要拔出佛陀的箭，三千大千世界都為之震動，而箭卻紋絲不動。所有在場的諸天、龍、鬼神、帝釋（Indra）、梵王（Brahma）都肅然震驚。
【English Translation】 English version: 『Not abandoning sentient beings.』 At that time, the World Honored One praised and gathered the Samadhi (a state of meditative consciousness) of all virtues, proclaiming its name in silence. At that time, in the great city of Vaisali, there was a mighty man named Vimalakirti (meaning 『Immaculate Glory』 in Jin translation), who thought to himself: 『I am a mighty man, and in this world, my strength and power are unmatched. I have heard that the Shramana Gautama (Shakyamuni Buddha) has immeasurable power and might, his strength is majestic, and he has ten kinds of power, his joints are like hooks and chains, allowing him to move freely. I want to test him, to observe his path, and see who is superior.』 Having thought this, he left the city of Vaisali and went to the double-storied monastery of the great tree, intending to see the World Honored One. He saw the Tathagata (Buddha) surrounded by countless hundreds and thousands of attendants, expounding the Dharma, illuminating the assembly like Mount Sumeru appearing above the great ocean. He gazed upon the Buddha's majestic countenance, his divine radiance shining brightly, and his heart filled with joy, unable to contain himself. He bowed his head to the Buddha's feet and sat to one side. The Buddha, knowing the thoughts in the mighty man's mind, wishing to remove the defilement of his arrogance, pride, and self-conceit, then said to the worthy Mahamaudgalyayana: 『I recall in the past when I was a Bodhisattva, my brothers drew their bows and shot arrows. Now, go and retrieve the arrow from where it landed, for the use of the Shakyas' daughter Gopi.』 Maudgalyayana replied: 『Yes, World Honored One! At that time, I did not see where the arrow landed.』 The Buddha released light from his right palm, and the light illuminated the three thousand great thousand worlds. In this Buddha-land, the iron mountains that guard the world and the great iron surrounding mountains, the arrow pierced through them. Maudgalyayana followed the light and found the arrow. The Buddha said to Maudgalyayana: 『Do you see the arrow?』 He replied: 『I have seen it!』 The Buddha then said: 『Go and retrieve the arrow.』 At that time, Maudgalyayana manifested his supernatural powers, which everyone in the assembly witnessed. Like a brave warrior stretching and contracting his arm, in an instant, he arrived at the great iron surrounding mountain. He tried to pull out the Buddha's arrow, and the three thousand great thousand worlds trembled, but the arrow did not move. All the gods, dragons, ghosts, spirits, Indra, and Brahma in the assembly were filled with awe and astonishment.
阿難整服長跪問佛：「地何故動，普世惶悸？」
佛告阿難：「憶吾往古挽射放箭，箭徹太山；使目連取，盡其神力箭不可拔，三千大千世界乃為之動而不能得。」
阿難啟曰：「唯垂尊援。」佛即許之，援以道力。則承聖旨攬拔得箭，還用進佛。
目連白佛：「云何世尊為菩薩時挽射放箭，箭徹鐵山，用父母力，神足力乎？」
佛告之曰：「是父母力，非神力也。假用神力，其箭當達無量無限諸佛世界。」
目連又曰：「云何菩薩以父母力射箭乃入鐵圍太山，道力功德而佐攝取，何以為喻？」
佛告目連：「十凡象力，則不如一正像之力；十正像力，不如一龍象力；十龍象力，不如一大象力；十大象力，不如一術事象力；十術事象力，不如一青象力；十青象力，不如一普妙象力；百普妙象力，不如一大臣象力；百大臣象力，不如一力士力；百力士力，不如一大力士力；百大力士力，不如一上力士力；百上力士力，不如半鉤鎖力士力；百半鉤鎖力士力，不如一具足力士力；百具足力士力，不如一大鉤鎖力士力；百大鉤鎖力士力，不如一法忍菩薩力；百法忍菩薩力，不如一究竟菩薩力；百究竟菩薩力，不如一生補處菩薩功德之力，適生墮地則行七步。」
佛言：「目連！他
【現代漢語翻譯】 現代漢語譯本 阿難整理好衣袍，長跪合掌問佛：『大地為何震動，使整個世間都感到驚恐不安？』 佛告訴阿難：『你回憶一下我過去在很久以前拉弓射箭的情景，當時箭射穿了太山（指須彌山），我讓目連（佛陀十大弟子之一，以神通著稱）去取箭，他用盡神通之力也無法拔出，三千大千世界因此震動，仍然不能將箭拔出。』 阿難稟告說：『唯愿世尊慈悲，給予幫助。』佛陀隨即應允，用道力加持。於是阿難領受佛旨，抓住箭將其拔出，然後將箭還給佛陀。 目連問佛：『世尊您在作為菩薩時拉弓射箭，箭能射穿鐵山，這是用了父母之力，還是神通之力呢？』 佛告訴目連說：『這是父母之力，不是神通之力。如果用神通之力，那箭應當能到達無量無邊的諸佛世界。』 目連又問：『菩薩以父母之力射箭就能射入鐵圍山和太山，又用道力功德來輔助攝取，這可以用什麼來比喻呢？』 佛告訴目連：『十個凡象的力量，不如一個正像的力量；十個正像的力量，不如一個龍象的力量；十個龍象的力量，不如一個大象的力量；十個大象的力量，不如一個術事象的力量；十個術事象的力量，不如一個青象的力量；十個青象的力量，不如一個普妙象的力量；一百個普妙象的力量，不如一個大臣象的力量；一百個大臣象的力量，不如一個力士的力量；一百個力士的力量，不如一個大力士的力量；一百個大力士的力量，不如一個上力士的力量；一百個上力士的力量，不如半個鉤鎖力士的力量；一百個半鉤鎖力士的力量，不如一個具足力士的力量；一百個具足力士的力量，不如一個大鉤鎖力士的力量；一百個大鉤鎖力士的力量，不如一個法忍菩薩的力量；一百個法忍菩薩的力量，不如一個究竟菩薩的力量；一百個究竟菩薩的力量，不如一生補處菩薩（指即將成佛的菩薩）的功德之力，他剛出生落地就能行走七步。』 佛說：『目連！其他
【English Translation】 English version Ananda, having adjusted his robes, knelt down and asked the Buddha, 'Why does the earth shake, causing such fear and anxiety throughout the world?' The Buddha told Ananda, 'Recall my past, long ago, when I drew a bow and shot an arrow. The arrow pierced through Mount Tai (referring to Mount Sumeru). I asked Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) to retrieve it. He used all his supernatural power but could not pull it out. The three thousand great thousand worlds shook, yet the arrow could not be removed.' Ananda then requested, 'May the World Honored One have compassion and assist.' The Buddha immediately agreed and used his spiritual power. Ananda, receiving the Buddha's command, grasped the arrow and pulled it out, then returned it to the Buddha. Maudgalyayana asked the Buddha, 'World Honored One, when you were a Bodhisattva, you drew a bow and shot an arrow that pierced through the Iron Mountain. Was this done using the power of your parents or your supernatural power?' The Buddha told Maudgalyayana, 'This was the power of my parents, not supernatural power. If it were supernatural power, the arrow would have reached countless Buddha worlds.' Maudgalyayana further asked, 'If a Bodhisattva can shoot an arrow into the Iron Mountain and Mount Tai using the power of his parents, and then use spiritual power to retrieve it, what can this be compared to?' The Buddha told Maudgalyayana, 'The power of ten ordinary elephants is not equal to the power of one righteous elephant; the power of ten righteous elephants is not equal to the power of one dragon elephant; the power of ten dragon elephants is not equal to the power of one great elephant; the power of ten great elephants is not equal to the power of one skilled elephant; the power of ten skilled elephants is not equal to the power of one blue elephant; the power of ten blue elephants is not equal to the power of one universally wondrous elephant; the power of one hundred universally wondrous elephants is not equal to the power of one minister elephant; the power of one hundred minister elephants is not equal to the power of one strongman; the power of one hundred strongmen is not equal to the power of one great strongman; the power of one hundred great strongmen is not equal to the power of one superior strongman; the power of one hundred superior strongmen is not equal to the power of half a hook-chain strongman; the power of one hundred half hook-chain strongmen is not equal to the power of one fully endowed strongman; the power of one hundred fully endowed strongmen is not equal to the power of one great hook-chain strongman; the power of one hundred great hook-chain strongmen is not equal to the power of a Bodhisattva who has attained Dharma-patience; the power of one hundred Bodhisattvas who have attained Dharma-patience is not equal to the power of one ultimate Bodhisattva; the power of one hundred ultimate Bodhisattvas is not equal to the power of a Bodhisattva who is one birth away from Buddhahood (a Bodhisattva who will become a Buddha in his next life), who can walk seven steps immediately after birth.' The Buddha said, 'Maudgalyayana! Other
方世界現在諸佛建立倫土，究竟菩薩之所游處，適生墮地行七步者，其地下至六百八十萬由延，盡斯下已乃得水界；各各分別其水渧如車釭，上至梵天，承佛威神愍哀眾生，世界不損無所嬈害，究竟菩薩威神勢力巍巍如是。十究竟菩薩力，不如如來、至真、等正覺力；是謂世尊父母之力。其諸菩薩宿命德本所受之決，亦非神足道力變化。設使菩薩示現神變功德之力，往詣道場坐佛樹下，以神足之力一足指舉江河沙等世界，先以目前用置殊異無量無限諸佛國土，其于眾生無所嬈害，是為菩薩神德變化足一指力。如來神足變化之力，復過於是無量無極不可思議。假令如來普具示現神變威力，汝等睹之則不能信，何況外術眾邪異學？
「又目犍連！菩薩往至佛樹下時，攝四大種立為一種，已立一種在於世界無有增減。於時弊魔行到道場，與無數億百千官屬兇悖難當，如來一切尋摧伏之。何以為一？謂平等力。有十力常加大慈哀諸眾生，無所毀觸。何等十力？有非處處有限無限，如審悉知。過去、來、今如審悉知。一心脫門定意正受，如審悉知。見諸人根種種別異，如審悉知。見他群生心意所念，如審悉知。若干種身無數形體，如審悉知。眾庶所行所行者好醜不同，如審悉知。道眼徹睹終始所趣，此沒生彼，彼沒生此，
【現代漢語翻譯】 現代漢語譯本 在一方世界中，現在的諸佛建立起輪迴的國土，這是究竟菩薩所遊歷的地方。當菩薩降生，在地上行走七步時，其腳下所至的深度可達六百八十萬由延（一種長度單位），直到水的邊界。每一滴水都像車輪的輪轂一樣大。向上可達梵天（色界天頂），承蒙佛的威神之力，憐憫眾生，世界不會因此受損或受到任何擾害。究竟菩薩的威神勢力就是如此巍峨強大。十位究竟菩薩的力量，不如如來（佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號）的力量。這被稱為世尊（佛的稱號）父母的力量。那些菩薩在宿命中因德行所受的決斷，也不是神足道力（神通）所能變化的。假設菩薩示現神通功德之力，前往道場，坐在菩提樹下，以神足之力，用一根腳趾舉起如恒河沙數般的世界，先在眼前展示無量無邊的諸佛國土，而對眾生沒有任何擾害，這就是菩薩神德變化一根腳趾的力量。如來的神足變化之力，又超過這個力量無量無極，不可思議。假設如來普遍示現神通威力，你們看到了也不會相信，更何況是那些外道邪術的異端學說呢？ 又，目犍連（佛陀弟子名）！菩薩前往菩提樹下時，將四大種（地、水、火、風）攝為一種，這種狀態在世界中不會有增減。這時，魔王波旬（佛教中的魔王）來到道場，帶著無數億百千的兇惡眷屬，難以抵擋，如來都能一一降伏他們。為什麼能做到呢？因為如來具有平等力。如來有十種力量，常常以大慈悲心憐憫眾生，不會傷害或觸犯他們。這十種力量是什麼呢？如來對於非處（不合理的地方）和處（合理的地方），有限和無限，都能如實知曉。對於過去、未來、現在的事情，都能如實知曉。對於一心解脫之門，禪定正受，都能如實知曉。能見到眾生根性的種種差別，都能如實知曉。能見到其他眾生的心意所想，都能如實知曉。能示現若干種身體和無數形體，都能如實知曉。能知曉眾生所行善惡好醜的不同，都能如實知曉。能以道眼徹見眾生從開始到結束的去向，此生沒落而生於彼處，彼處沒落而生於此處，
【English Translation】 English version In one world, the present Buddhas establish the lands of reincarnation, which are the places where the ultimate Bodhisattvas travel. When a Bodhisattva is born and walks seven steps on the ground, the depth beneath their feet reaches 6.8 million yojanas (a unit of length), until the boundary of water. Each drop of water is as large as the hub of a wheel. Upward, it reaches the Brahma heaven (the top of the realm of form), and by the power of the Buddha's majestic spirit, compassion for sentient beings, the world is not damaged or harmed in any way. The majestic power of the ultimate Bodhisattvas is so grand and powerful. The power of ten ultimate Bodhisattvas is not equal to the power of the Tathagata (title of the Buddha), the Perfectly Enlightened One (title of the Buddha). This is called the power of the World Honored One's (title of the Buddha) parents. The decisions that those Bodhisattvas receive in their past lives due to their merits are not due to the power of magical abilities. Suppose a Bodhisattva manifests the power of magical merits, goes to the Bodhi tree, sits down, and with the power of magical abilities, lifts up worlds as numerous as the sands of the Ganges River with one toe, first displaying countless Buddha lands before their eyes, without causing any harm to sentient beings. This is the power of a Bodhisattva's magical transformation with one toe. The power of the Tathagata's magical transformations surpasses this immeasurably, infinitely, and inconceivably. Suppose the Tathagata universally manifests the power of magical transformations, even if you were to see it, you would not believe it, let alone those heretical teachings of external paths? Furthermore, Maudgalyayana (name of a disciple of the Buddha)! When a Bodhisattva goes to the Bodhi tree, they gather the four great elements (earth, water, fire, and wind) into one, and this state does not increase or decrease in the world. At this time, Mara (the demon king in Buddhism) comes to the Bodhi tree with countless billions of fierce attendants, who are difficult to resist, but the Tathagata can subdue them all. Why is this possible? Because the Tathagata possesses the power of equality. The Tathagata has ten powers, and always with great compassion, has pity for sentient beings, without harming or offending them. What are these ten powers? The Tathagata knows the non-places (unreasonable places) and places (reasonable places), the limited and the unlimited, as they truly are. The Tathagata knows the past, future, and present as they truly are. The Tathagata knows the door of liberation with one mind, the meditative absorption, as they truly are. The Tathagata sees the various differences in the faculties of sentient beings, as they truly are. The Tathagata sees the thoughts in the minds of other sentient beings, as they truly are. The Tathagata can manifest various bodies and countless forms, as they truly are. The Tathagata knows the differences in the good and bad actions of sentient beings, as they truly are. The Tathagata can see with the eye of the path the beginning and end of the destinations of sentient beings, that this life ends and is born in that place, and that life ends and is born in this place,
名字、種姓、父母、兄弟，其身、口、意行惡，誹謗聖賢邪見顛倒終墮惡趣；其身、口、意行善，不謗聖賢正見奉順終隧善處，如審悉知。道耳洞聽天、世間、地獄、餓鬼、蜎飛、蠕動、蚑行喘息，十方諸佛世界，若此言聲亦無音響亦無所著，如審悉知。心睹五趣一切本際，諸漏已盡無有塵垢，終始悉斷神真聖達解名色原，如審悉知。是為十力。如來之力復過於此不可思議，暢徹十方無去、來、今。」
於是離垢威力士從佛世尊聞斯菩薩父母諸力，歡喜踴躍怪未曾有，善心生焉，即從座起偏袒右肩，長跪叉手白佛言：「今我聽受世尊所說，為菩薩時父母之力及十種力，屏除貢高憍慢自大，歸命三寶，愿發無上正真道意，愍傷眾生使獲大安。哀令我得十種諸力，如天中天具足無異。」
時會大眾聞斯力士誓願弘廣，滿十千人發無上正真道意，同時舉聲而歌頌曰：
「僥令我等， 逮得道力； 亦如如來， 至真等正覺。」
於是鉤鎖菩薩白世尊曰：「今者大聖，何故稱歎等集眾德三昧而便默然？唯愿如來，分別講演等集眾德定意，宣暢菩薩大士諸行，使發意者逮得斯定。」
佛告力士：「菩薩初發意者，欲至無上正真之道，當受尊定。所以者何？若初發意受持尊定，尋具普入一切眾德
【現代漢語翻譯】 現代漢語譯本： 名字、種姓、父母、兄弟，如果他們的身、口、意行為邪惡，誹謗聖賢，持邪見顛倒，最終會墮入惡道；如果他們的身、口、意行為善良，不誹謗聖賢，持正見並順應正道，最終會到達善處，這是如實審察知曉的。 道耳（指佛的耳朵）能聽到天界、世間、地獄、餓鬼、蜎飛（指小蟲）、蠕動（指爬行動物）、蚑行（指昆蟲）喘息的聲音，以及十方諸佛世界的聲音，這些聲音既沒有音響，也沒有執著，這是如實審察知曉的。 心能看到五道（指天、人、畜生、餓鬼、地獄）一切的根本，各種煩惱已經斷盡，沒有塵垢，從開始到結束都已斷絕，神識真實通達，瞭解名色（指物質和精神）的本源，這是如實審察知曉的。這就是十力（指佛的十種力量）。如來的力量遠超於此，不可思議，通徹十方，沒有過去、現在、未來。 這時，離垢威力士（菩薩名）從佛世尊那裡聽聞了菩薩父母的各種力量，歡喜踴躍，感到從未有過，善心由此產生，立即從座位上站起來，袒露右肩，長跪合掌，對佛說：『現在我聽受了世尊所說的，關於菩薩在修行時父母的力量以及十種力量，我屏除貢高、驕慢、自大，歸命三寶，愿發無上正真道意，憐憫傷痛眾生，使他們獲得大安。懇請您讓我獲得十種力量，如同天中之天（指佛）一樣具足無異。』 當時在場的大眾聽到這位力士的誓願如此弘大，有一萬多人發起了無上正真道意，同時舉聲歌頌道： 『希望我們， 能夠獲得道力； 也像如來一樣， 達到至真等正覺。』 這時，鉤鎖菩薩（菩薩名）對世尊說：『現在大聖，為何稱讚等集眾德三昧（指一種禪定）之後就默然不語？唯愿如來，分別講演等集眾德定意，宣揚菩薩大士的各種修行，使發心者能夠獲得這種禪定。』 佛告訴力士：『菩薩初發心者，想要達到無上正真之道，應當接受尊定（指一種禪定）。為什麼呢？如果初發心者接受並持守尊定，就能迅速普遍進入一切功德。』
【English Translation】 English version: Names, lineages, parents, and siblings, if their actions of body, speech, and mind are evil, slandering the sages, holding wrong views and being deluded, they will ultimately fall into evil realms; if their actions of body, speech, and mind are good, not slandering the sages, holding right views and following the right path, they will ultimately reach good realms, as is truly and thoroughly known. The 'Dao ear' (referring to the Buddha's ear) can hear the sounds of the heavens, the world, hell, hungry ghosts, flying insects (蜎飛), crawling creatures (蠕動), creeping insects (蚑行) breathing, and the sounds of the ten directions of the Buddha worlds, these sounds have neither sound nor attachment, as is truly and thoroughly known. The mind can see the fundamental nature of all five realms (heaven, human, animal, hungry ghost, and hell), all defilements have been exhausted, there is no dust, from beginning to end all is cut off, the spirit is truly enlightened, understanding the origin of name and form (material and mental), as is truly and thoroughly known. This is the Ten Powers (referring to the Buddha's ten powers). The power of the Tathagata is far beyond this, inconceivable, penetrating the ten directions, without past, present, or future. At this time, the Bodhisattva 'Li Gou Wei Li Shi' (離垢威力士, meaning 'Power of Immaculate Strength') heard from the Buddha the various powers of the Bodhisattva's parents, rejoiced and was thrilled, feeling unprecedented, and a good heart arose, immediately rising from his seat, baring his right shoulder, kneeling with palms together, and said to the Buddha: 'Now I have heard what the World Honored One has said, about the powers of the Bodhisattva's parents during practice and the ten powers, I cast aside arrogance, pride, and self-importance, take refuge in the Three Jewels, and wish to generate the unsurpassed true path intention, to have compassion for suffering beings, and enable them to attain great peace. I beseech you to grant me the ten powers, just as the 'Heaven of Heavens' (referring to the Buddha) is fully endowed without difference.' At that time, the assembly heard the great vow of this powerful one, and more than ten thousand people generated the unsurpassed true path intention, and simultaneously raised their voices in praise: 'May we, attain the power of the path; Also like the Tathagata, reach the true and perfect enlightenment.' At this time, the Bodhisattva 'Gou Suo' (鉤鎖, meaning 'Hook and Chain') said to the World Honored One: 'Now, Great Sage, why did you praise the Samadhi (a state of meditative absorption) of Equal Gathering of All Virtues and then remain silent? We beseech the Tathagata to separately explain the meditative intention of Equal Gathering of All Virtues, to proclaim the various practices of the great Bodhisattvas, so that those who generate the intention can attain this Samadhi.' The Buddha told the powerful one: 'Those who initially generate the Bodhi mind, wishing to reach the unsurpassed true path, should receive the 'Honored Samadhi' (尊定, a specific type of Samadhi). Why? If those who initially generate the Bodhi mind receive and uphold the Honored Samadhi, they will quickly and universally enter all virtues.'
。譬如，力士！川流、泉原、江河大流悉歸於海，所殖功德佈施、持戒，所習平等思惟道慧，有漏、無漏俗業度世，天上、人中所立福祚，皆來歸湊于初發意菩薩之行。是故族姓子、族姓女，欲攝眾福，當發無上正真道意。譬如須彌大山、鐵圍山、雪山、黑山，諸藥草木及余叢林，洲域大邦郡國縣邑，並四天下日月運照，苞在三千大千世界。如是力士！其凡庶履跡、無著緣覺、休祐菩薩、如來大聖之德，其初發意為菩薩者，悉得通入於此福祚。以是之故當作斯觀，若發無上正真道意，則悉該攬于諸德矣！」
佛告力士：「譬如四域群生之類，轉輪聖王居為尊上功祚殊勝，使四天下眾庶人民。福如轉輪聖王之德等無差異，合集斯福巍巍之德為一聖王，使三千大千世界眾生之德，各各皆如轉輪聖王，一一聖王使倍三千大千世界眾生之數，總集諸福為一人德。使江河沙等諸佛世界所有人民，各各履祚如彼一人，于鉤鎖意云何？寧能限量斯福德乎？」
鉤鎖對曰：「唯，天中天！計聖王德不可思議，何況一切為轉輪德莫能稱限。」
世尊告曰：「正使撰合此眾生德無量之祚，以比一發意菩薩，百倍、千倍、萬倍、億倍、巨億萬倍，計空不及無以為喻；是為初發意菩薩等集眾德三昧第一所入。」
佛告
【現代漢語翻譯】 現代漢語譯本：佛陀對力士說：『譬如，力士！河流、泉源、江河大流都歸於大海，所積累的功德，如佈施、持戒，所修習的平等思維智慧，有漏和無漏的世俗事業，以及在天上和人間所建立的福報，都彙集到初發菩提心的菩薩的修行中。因此，善男子、善女人，想要攝取眾多的福報，應當發起無上正等正覺的心。譬如須彌山（Mount Sumeru）、鐵圍山（Chakravada Mountains）、雪山（Himalayas）、黑山（Kala Mountains），各種藥草樹木以及其餘的叢林，洲域、大邦、郡國、縣邑，以及四大部洲日月所照耀的地方，都包含在三千大千世界之中。同樣，力士！凡夫的足跡、無著的緣覺（Pratyekabuddha）、修行的菩薩（Bodhisattva）、如來大聖的功德，初發菩提心的菩薩，都能通達並進入到這種福報之中。因此，應當這樣觀察，如果發起無上正等正覺的心，就能涵蓋所有的功德！』 佛陀告訴力士：『譬如四大部洲的眾生，轉輪聖王（Chakravartin）是至尊，他的功德殊勝，使得四大部洲的民眾都享有福報，如同轉輪聖王的功德一樣沒有差別。如果將這些福報彙集起來，其巍巍的功德相當於一位聖王。如果使三千大千世界的眾生，各自都如同轉輪聖王，並且每一位聖王的福報都倍增於三千大千世界的眾生數量，將所有這些福報都彙集到一個人身上。再使如恒河沙數般多的佛世界的所有人民，各自的福報都如同那一個人，鉤鎖，你認為如何？能夠衡量這種福德嗎？』 鉤鎖回答說：『是的，天中天！計算聖王的功德都不可思議，何況一切轉輪聖王的功德，更是無法稱量。』 世尊說：『即使將這些眾生的無量功德彙集起來，與一位初發菩提心的菩薩相比，百倍、千倍、萬倍、億倍、巨億萬倍，都無法比擬，無法用任何比喻來形容。這就是初發菩提心的菩薩所集聚的眾德三昧第一所入。』 佛陀告訴
【English Translation】 English version: The Buddha said to the strong man, 'For example, strong man! Streams, springs, and great rivers all flow into the sea. The merits accumulated, such as giving, keeping precepts, the wisdom of equal contemplation, worldly deeds with and without outflows, and the blessings established in heaven and among humans, all converge into the practice of a Bodhisattva who has just generated the aspiration for enlightenment. Therefore, sons and daughters of good families, if you wish to gather many blessings, you should generate the mind of unsurpassed, true, and complete enlightenment. For example, Mount Sumeru, the Chakravada Mountains, the Himalayas, the Kala Mountains, various medicinal herbs and trees, and the rest of the forests, the continents, great nations, prefectures, counties, and the regions illuminated by the sun and moon in the four great continents, are all contained within the three thousand great thousand worlds. Likewise, strong man! The footsteps of ordinary people, the Pratyekabuddhas without attachment, the practicing Bodhisattvas, and the virtues of the great sage Tathagata, all those who have just generated the aspiration for enlightenment can penetrate and enter into this blessing. Therefore, you should observe in this way: if you generate the mind of unsurpassed, true, and complete enlightenment, you will encompass all virtues!' The Buddha told the strong man, 'For example, among the beings of the four continents, the Chakravartin (Wheel-Turning King) is the most honored, and his merits are so outstanding that the people of the four continents all enjoy blessings, just like the merits of the Chakravartin, without any difference. If these blessings were gathered together, their majestic merit would be equivalent to that of one holy king. If the beings of the three thousand great thousand worlds were each like a Chakravartin, and the blessings of each holy king were multiplied by the number of beings in the three thousand great thousand worlds, and all these blessings were gathered into one person. Then, if all the people in the Buddha worlds as numerous as the sands of the Ganges River each had blessings like that one person, what do you think, Hook-Lock? Could you measure such merit?' Hook-Lock replied, 'Yes, Oh, Blessed One! Even the merit of a holy king is inconceivable, let alone the merit of all the Chakravartins, which cannot be measured.' The Blessed One said, 'Even if you were to gather together the immeasurable merits of all these beings, compared to a Bodhisattva who has just generated the aspiration for enlightenment, it would be a hundred times, a thousand times, ten thousand times, a hundred million times, a hundred trillion times less, and there would be no comparison. This is the first entry into the Samadhi of gathering all virtues for a Bodhisattva who has just generated the aspiration for enlightenment.' The Buddha told
鉤鎖：「譬諸梵天于千世界悉樂行慈，若復有人皆以七寶滿千世界，以用佈施，比千世界梵天行慈，行慈之福其德殊勝。若三千世界至於五千、十千，若至百千世界梵天普共行慈；若以七寶周遍充滿百千世界以用佈施，所殖德祚，以比百千世界梵天行慈，行慈福多不可稱限。正使三千大千世界眾生之疇，其福德如百千世界梵天行慈，行慈心普向于群萌，計其福德，比初發意行者所尊慈祚，百倍、千倍、萬倍、億倍、巨億萬倍，計空不及無以為喻。所以者何？其初發意志于無上正真道者，德不可限。以是之故，當作是見，當作是知。假使能發大道意者，則為具足一切眾德。若族姓子、族姓女，欲得周滿無量之祚，當發無上正真道意。」
佛言：「力士！是為等集眾德定意第二所入。」
佛告鉤鎖：「東方虛空所覆世界，空之遠近可限量乎？」
答曰：「世尊！無限無量、不可計數、無有邊際。天中天！」
佛言：「如何引喻，智者解趣。十方世界虛空所覆不可盡極，猶若等集眾德定意福祚功德，超彼無量轉加具足。為眾生故，以諸道德將護其心，以大精進成滿所行。假使有人於此三千大千世界，下盡水際上至三十三天，滿中芥子，一一芥子為一佛國，過於東方若干佛土著一芥子，各各如是令芥
【現代漢語翻譯】 現代漢語譯本 鉤鎖（Gou Suo，人名）：『譬如梵天（Brahma，印度教神祇）在千個世界中都樂於施行慈愛，如果有人用七寶充滿這千個世界來佈施，與這千個世界中梵天施行慈愛相比，施行慈愛的福德更為殊勝。如果三千世界乃至五千、一萬，甚至到百千世界，梵天普遍共同施行慈愛；如果用七寶周遍充滿百千世界來佈施，所積累的功德，與這百千世界梵天施行慈愛相比，施行慈愛的福德多得不可稱量。即使三千大千世界所有眾生的福德，如同百千世界梵天施行慈愛，這種慈愛之心普遍施向一切眾生，計算其福德，與初發心修行者所尊崇的慈愛功德相比，相差百倍、千倍、萬倍、億倍、巨億萬倍，計算起來也無法比擬，沒有可以比喻的。這是為什麼呢？因為初發心立志于無上正真道的人，其功德是不可限量的。因此，應當這樣看待，應當這樣理解。如果能夠發起追求大道的意願，就具備了一切功德。如果善男子、善女人，想要獲得圓滿無量的功德，應當發起無上正真道的意願。』 佛說：『力士（Lishi，佛陀對弟子的稱呼）！這就是等集眾德定意第二所入。』 佛告訴鉤鎖：『東方虛空所覆蓋的世界，虛空的遠近可以測量嗎？』 回答說：『世尊！無限無量、不可計數、沒有邊際。天中天（Tianzongtian，對佛陀的尊稱）！』 佛說：『如何用比喻，讓智者理解其意趣。十方世界虛空所覆蓋的範圍不可窮盡，就像等集眾德定意的福德功德，超越它無量倍，更加具足。爲了眾生的緣故，用各種道德來守護他們的心，以大精進成就所行。假設有人在這三千大千世界，下到水底，上到三十三天（Trayastrimsa，佛教欲界六天之一），充滿芥子，每一粒芥子代表一個佛國，越過東方若干佛土放下一粒芥子，各自如此，讓芥子充滿所有佛土，』
【English Translation】 English version Gou Suo: 'It is like Brahma (Hindu deity) joyfully practicing loving-kindness in a thousand worlds. If someone were to fill these thousand worlds with seven treasures for almsgiving, compared to Brahma practicing loving-kindness in these thousand worlds, the merit of practicing loving-kindness is far more superior. If in three thousand worlds, or even five thousand, ten thousand, or up to a hundred thousand worlds, Brahma universally practices loving-kindness; if one were to fill a hundred thousand worlds with seven treasures for almsgiving, the merit accumulated, compared to Brahma practicing loving-kindness in these hundred thousand worlds, the merit of practicing loving-kindness is immeasurable. Even if the merit of all beings in the three thousand great thousand worlds were like Brahma practicing loving-kindness in a hundred thousand worlds, with this loving-kindness directed universally towards all beings, calculating its merit, compared to the merit of loving-kindness revered by a beginner practitioner, it would be a hundred, a thousand, ten thousand, a hundred million, or even a hundred million times less, and there would be no comparison. Why is this so? Because the merit of one who initially aspires to the unsurpassed true path is limitless. Therefore, one should see it this way, one should understand it this way. If one can generate the aspiration to seek the great path, then one possesses all merits. If a son or daughter of a good family wishes to obtain complete and immeasurable merit, they should generate the aspiration for the unsurpassed true path.' The Buddha said: 'Lishi (a term used by the Buddha to address his disciples)! This is the second entry into the Samadhi of Equal Accumulation of Merits.' The Buddha said to Gou Suo: 'The world covered by the eastern void, can the distance of the void be measured?' He replied: 'World Honored One! It is infinite, immeasurable, countless, and without boundaries. Honored One among the heavens (a title for the Buddha)!' The Buddha said: 'How can we use a metaphor so that the wise can understand its meaning? The extent of the void covering the ten directions is inexhaustible, just like the merit and virtue of the Samadhi of Equal Accumulation of Merits, which surpasses it immeasurably and is even more complete. For the sake of all beings, one should protect their minds with various virtues, and with great diligence, accomplish what is practiced. Suppose someone in this three thousand great thousand worlds, from the bottom of the waters to the thirty-third heaven (Trayastrimsa, one of the six heavens in the desire realm of Buddhism), fills it with mustard seeds, and each mustard seed represents a Buddha land, and beyond several Buddha lands in the east, places a mustard seed, and each does the same, filling all Buddha lands with mustard seeds,'
子盡，不能窮極東方世界。設令江河沙等世界滿中芥子，有人盡取芥子一一破碎，各如江河沙數芥子之限。于鉤鎖意云何？寧有人能籌計分別，知所破碎芥子數乎？」
鉤鎖答曰：「唯天中天！破一芥子所分之限，假使智慧如舍利弗，周滿天下閻浮提土，一劫之中籌之計之，不能稱量芥子之數；何況欲知江河沙等世界破芥子數？」
「設令有人過諸芥子佛土著一芥子，如是之比令破芥子悉盡無餘。東方世界不可窮極得其邊際，南方、西方、北方、東南方、西南方、西北方、東北方、上方、下方亦復如是。如是鉤鎖！如十方界所有虛空，諸佛國土皆以七寶遍佈其中，悉令充滿盡用佈施，所得功德豈多不乎？」
鉤鎖白佛：「甚多甚多！天中天！無量也。」
世尊告曰：「其初發意菩薩行慈之德，過於彼施滿於東方無限世界七寶之福，百倍、千倍、萬倍、億倍、巨億萬倍，計空不及無以為喻，譬如虛空無有能度得邊際者。菩薩之慈猶如虛空無所不覆，菩薩如是所行大慈所蓋無際，譬如眾生受形立體，所周佛土所在世界若干之數。菩薩行慈使此群萌皆得成就為轉輪王，具足功德如釋、如梵踐祚之數。又計菩薩大士建立凈性質直無諂，欲度眾生，住于大哀常行慈愍，所行七步，攝取功勛超諸群黎，為
【現代漢語翻譯】 現代漢語譯本 佛陀對鉤鎖（菩薩名）說：『即使有人窮盡其力，也不能完全瞭解東方世界的邊際。假設有如恒河沙數般的世界，其中都充滿了芥子，有人將這些芥子全部取出並一一破碎，每顆芥子都破碎成如恒河沙數般的小份。鉤鎖，你認為如何？是否有人能夠計算並分別出這些被破碎的芥子總數呢？』 鉤鎖回答說：『世尊！即使只破碎一顆芥子所分出的微小部分，假設有如舍利弗（佛陀十大弟子之一，以智慧著稱）般的智慧，遍佈整個閻浮提（我們所居住的世界）的土地，用一劫（極長的時間單位）的時間來計算，也不能稱量出這些芥子的數量；更何況要了解如恒河沙數般的世界中被破碎的芥子總數呢？』 『假設有人每經過如芥子般多的佛土就放下一顆芥子，如此這般直到所有被破碎的芥子都用盡無餘。東方世界是無法窮盡的，無法到達它的邊際，南方、西方、北方、東南方、西南方、西北方、東北方、上方、下方也是如此。鉤鎖，就像十方世界所有的虛空一樣，如果所有的佛土都用七寶遍佈其中，並全部用來佈施，所得到的功德難道不多嗎？』 鉤鎖對佛說：『非常多，非常多！世尊！那是無量的。』 世尊告訴鉤鎖：『最初發菩提心（立志成佛）的菩薩所修行的慈悲功德，超過了用七寶佈施充滿東方無量世界的福德，百倍、千倍、萬倍、億倍、巨億萬倍，計算也無法企及，無法用比喻來形容，就像虛空一樣無法測量其邊際。菩薩的慈悲就像虛空一樣無所不覆蓋，菩薩所行的大慈所覆蓋的範圍是無邊的，就像眾生所受的形體和所處的佛土世界一樣，數量眾多。菩薩行慈，使這些眾生都能成就為轉輪王（擁有統治世界的權力），具備如釋天（帝釋天，佛教護法神）和梵天（色界天之主）一樣的功德。而且，菩薩大士建立清凈的品性，正直無諂，想要度化眾生，常住于大悲之中，恒常行慈悲，所行的七步，所攝取的功勛就超越了所有眾生，成為』
【English Translation】 English version The Buddha said to Hook Lock (a Bodhisattva's name): 'Even if one were to exhaust their efforts, they could not fully comprehend the boundaries of the Eastern world. Suppose there were worlds as numerous as the sands of the Ganges River, each filled with mustard seeds. If someone were to take all these mustard seeds and break each one into pieces, each piece as numerous as the sands of the Ganges River, what do you think, Hook Lock? Could anyone calculate and distinguish the total number of these broken mustard seeds?' Hook Lock replied: 'Oh, World Honored One! Even the tiny portions resulting from breaking just one mustard seed, if one had wisdom like Shariputra (one of the Buddha's ten great disciples, known for his wisdom), filling the entire land of Jambudvipa (the world we inhabit), and spent an eon (an extremely long unit of time) calculating, they could not measure the number of these mustard seeds. How much more so to know the number of broken mustard seeds in worlds as numerous as the sands of the Ganges River?' 'Suppose someone were to place one mustard seed after passing through Buddha lands as numerous as mustard seeds, and continue until all the broken mustard seeds were exhausted without remainder. The Eastern world is inexhaustible, its boundaries unreachable, and the same is true for the South, West, North, Southeast, Southwest, Northwest, Northeast, Above, and Below. Hook Lock, like the emptiness of space in the ten directions, if all Buddha lands were filled with the seven treasures and all were given away in charity, wouldn't the merit gained be great?' Hook Lock said to the Buddha: 'Very great, very great! Oh, World Honored One! It is immeasurable.' The World Honored One told Hook Lock: 'The merit of a Bodhisattva who initially generates the Bodhi mind (the aspiration to become a Buddha) and practices loving-kindness surpasses the merit of giving away the seven treasures filling the immeasurable Eastern world, by a hundred, a thousand, ten thousand, a hundred million, a hundred trillion times, beyond calculation, beyond comparison, like the emptiness of space which cannot be measured. The Bodhisattva's loving-kindness is like the emptiness of space, covering everything without exception. The scope of the great loving-kindness practiced by the Bodhisattva is boundless, like the number of forms beings take and the Buddha lands they inhabit. The Bodhisattva practices loving-kindness, enabling all these beings to become Chakravartin kings (rulers of the world), possessing merits like those of Shakra (Indra, a Buddhist protector deity) and Brahma (the lord of the Form Realm). Moreover, the great Bodhisattva establishes a pure nature, upright and without deceit, desiring to liberate all beings, abiding in great compassion, constantly practicing loving-kindness. The merit gained from taking seven steps surpasses all beings, becoming'
釋、為梵、轉輪聖王之福慶也，百倍、千倍、萬倍、億倍、巨億萬倍，計空不及無以為喻。是謂等集眾德定意第三所入。」
佛告鉤鎖：「三千大千世界一切眾生威神功德，皆令巍巍如轉輪王，如釋、如梵功德之慶，不比初發意菩薩之慈。正使一切十方眾生皆為釋、梵、轉輪聖王，百千萬倍不比菩薩行大慈哀。又使三千大千世界眾生之疇，一切皆使如清信士所有功德，比舍利弗福慧之明，百倍、千倍、萬倍、億倍、巨億萬倍不相及逮。正使三千大千世界滿中人眾，如舍利弗智慧功德等無有異，以方比于緣覺智慧功德，百倍、千倍、萬倍、億倍、巨億萬倍，計空不及無以為喻。縱使三千大千世界游居眾生，一切成具緣覺之德，智慧功德等無差特，欲比五劫生行菩薩，百倍、千倍、萬倍、億倍、巨億萬倍，計空不及無以為喻。是為等集眾德定意第四所入。」
說是經時，二萬二千人皆發無上正真道意。三千大千世界六反震動；其大光明普照世間億百千垓；諸天伎樂不鼓自鳴，而雨天花覆蓋道場，紛葩佛上週遍眾會積至於膝。釋梵、四天王天、龍、鬼神皆歌嘆言：「唯然，世尊！族姓子、族姓女心懷至誠而發無上正真道意，如向大聖所講說者，我等稟誼；假使不發大道意者，終不逮成等集眾德定意正受，況當能
【現代漢語翻譯】 現代漢語譯本：佛陀說，『釋』（帝釋天）和『梵』（大梵天）的福報，以及轉輪聖王的福報，要比它們大百倍、千倍、萬倍、億倍、巨億萬倍，用盡一切計算也無法比擬。這就是所謂的『等集眾德定意』的第三種境界。』 佛陀告訴鉤鎖，『三千大千世界一切眾生的威神功德，都讓他們像轉輪王一樣威嚴，像釋天、梵天一樣有功德，但這些福慶都比不上初發菩提心的菩薩的慈悲。即使十方一切眾生都成為釋天、梵天、轉輪聖王，他們的福報加起來，也比不上菩薩行大慈悲的功德的百千萬倍。又假設三千大千世界的所有眾生，都像清信士一樣有功德，他們的功德加起來，比舍利弗（佛陀十大弟子之一，以智慧著稱）的福慧光明，也差百倍、千倍、萬倍、億倍、巨億萬倍。即使三千大千世界充滿像舍利弗一樣智慧功德的人，他們的智慧功德加起來，比緣覺（獨覺）的智慧功德，也差百倍、千倍、萬倍、億倍、巨億萬倍，用盡一切計算也無法比擬。縱使三千大千世界所有眾生都成就了緣覺的功德，智慧功德都一樣，要比五劫修行菩薩的功德，也差百倍、千倍、萬倍、億倍、巨億萬倍，用盡一切計算也無法比擬。這就是所謂的『等集眾德定意』的第四種境界。』 當佛陀宣說這部經時，有二萬二千人發起了無上正真道心。三千大千世界發生了六種震動；巨大的光明普照世間億百千垓；諸天的樂器不敲自鳴，天花如雨般落下，覆蓋了道場，繽紛的花朵堆積在佛陀身上，周遍整個法會，甚至堆積到膝蓋。釋天、梵天、四天王天、龍、鬼神都歌頌讚嘆說：『是的，世尊！這些善男子、善女人心懷至誠，發起了無上正真道心，正如您剛才所講的，我們都明白了其中的道理；如果他們不發大道心，最終無法成就『等集眾德定意』的正受，更何況能成就其他呢？』
【English Translation】 English version: The Buddha said, 'The blessings of 'Shakra' (Indra, the king of gods), 'Brahma' (the creator god), and a Chakravartin (universal monarch) are a hundred, a thousand, ten thousand, a hundred million, a huge hundred million times greater than each other, and cannot be compared by any calculation. This is called the third entry into the 'Sameness of Accumulated Virtues Concentration'.' The Buddha told Hook Lock, 'The majestic power and merits of all beings in the three thousand great thousand worlds, even if they were all as majestic as a Chakravartin, and had the merits of Shakra and Brahma, are not comparable to the compassion of a Bodhisattva who has just awakened the Bodhi mind. Even if all beings in the ten directions became Shakra, Brahma, and Chakravartins, their combined blessings would not be comparable to the great compassion of a Bodhisattva by a hundred million times. Furthermore, if all beings in the three thousand great thousand worlds had the merits of a lay devotee, their combined merits would be a hundred, a thousand, ten thousand, a hundred million, a huge hundred million times less than the wisdom and light of Shariputra (one of the Buddha's ten great disciples, known for his wisdom). Even if the three thousand great thousand worlds were filled with people who had the same wisdom and merits as Shariputra, their combined wisdom and merits would be a hundred, a thousand, ten thousand, a hundred million, a huge hundred million times less than the wisdom and merits of a Pratyekabuddha (a solitary enlightened one), and cannot be compared by any calculation. Even if all beings in the three thousand great thousand worlds achieved the merits of a Pratyekabuddha, and their wisdom and merits were all the same, they would be a hundred, a thousand, ten thousand, a hundred million, a huge hundred million times less than the merits of a Bodhisattva who has practiced for five kalpas, and cannot be compared by any calculation. This is called the fourth entry into the 'Sameness of Accumulated Virtues Concentration'.' When the Buddha was speaking this sutra, twenty-two thousand people awakened the unsurpassed, true, and right mind. The three thousand great thousand worlds shook in six ways; great light illuminated the world for billions of kalpas; the musical instruments of the heavens played without being struck, and heavenly flowers rained down, covering the Bodhimanda, with colorful flowers piling up on the Buddha and throughout the assembly, reaching up to their knees. Shakra, Brahma, the Four Heavenly Kings, dragons, and spirits all sang in praise, saying, 'Yes, World Honored One! These sons and daughters of good families have awakened the unsurpassed, true, and right mind with utmost sincerity, just as you have explained. We understand the meaning; if they do not awaken the great mind, they will ultimately not achieve the correct reception of the 'Sameness of Accumulated Virtues Concentration', let alone achieve anything else!'
致一切功祚無量也！」
是時離垢威力士白佛言：「唯然，世尊！當行何法，而能成就逮得等集眾德之定乎？」
佛告族姓子：「有一法修致斯定。何謂一？發心調習諸通之慧，是為一法逮得斯定。復有二法修獲斯定。何謂二？若聽聞法咨稟無厭；如所聽受思察其誼；是為二。復有三法修獲斯定。何謂為三？消損諸惡；勸集善業；殖眾德本；是為三。復有四法修獲斯定。何謂四？禁戒清凈；所見清凈；其心清凈；智慧清凈；是為四。復有五法修獲斯定。何謂五？所言至誠；志性堅固；其意質樸而無諛諂；其心清凈建立無差；常以等心一切眾生；是為五。復有六法修獲斯定。何謂六？歸附善友；遠離惡友；舍廢眾會；習寂燕坐；順行大慈；愍傷眾生；是為六。復有七法修獲斯定。何謂七？建立寂然分別；惟觀除于報應；將御緣起離求所見；曉了罪福悉由牽連；道利結礙使至平等；入于道誼用道法故；忍于恚罵而無恨心；是為七。復有八法修獲斯定。何謂八？身行澹泊；口言靜默；心惟寂寞；觀痛癢察諸法；惡本未起而不想念令不復興；惡本盛發隨念蠲除；善本未起思順令滋；善本熙隆將養護之；是為八。復有九法修獲斯定。何謂九？觀過去法而知無常；于當來法而無所生；今現在法而無有二；逮入三世而悉
平等；一切諸法猶如法忍；不著于空；分別無想；離於所愿；設使所生有所救護；是為九。復有十法修獲斯定。何謂十？脫于無我；忍于無命；了于無人無常句跡；一切所生皆為苦患；無為寂然則為救護；離顛倒；度眾生；順典誥；如所聞法尋即奉行。」
佛告離垢威：「是為十法，菩薩所行，因此逮得等集眾德三昧之定。」
離垢威白佛言：「菩薩大士積累功效無極大德，乃得逮聞斯定意耳！欲決諸德正真之行，當聞斯定；欲得獲暢不可思議功祚之福，當聞斯定；欲令大賴無有盡耗，當學斯定。」
離垢威復白佛言：「菩薩大士以何療得無盡之福德如大海，慶不可議功祚不廢？」
佛告離垢威：「菩薩有三事，逮無盡福德如大海，慶難思議功祚不廢。何謂三？一曰、好喜佈施；二曰、護持禁戒；三曰、博聞不惓。是為三。彼，族姓子！何謂菩薩好喜佈施？不當貪財，不當以物誘進教化。假使有物不肯施與，受者不當受其物也。設使受者不捨所取，不當勸御彼等眷屬。設使乞者有所求索發無受心，不可勸化國王財寶產養之業屋宇舍宅。假使乞者有所求索，其心無異。又族姓子！菩薩大士當發此心：『我為一切眾生之故，惠施軀命。若有人來欲有所得，像、馬、車、服、頭、目、髓腦、眼、耳
【現代漢語翻譯】 現代漢語譯本：平等；一切諸法如同法忍（對法理的認可和接受）；不執著于空；分別無想（沒有分別的念頭）；遠離所愿；假設所生之物有所救護；這是第九種。還有十種方法可以修得這種禪定。哪十種呢？擺脫無我（沒有自我的概念）；忍受無常（接受生命無常）；明白無人無常的跡象；一切所生之物都是苦難；無為的寂靜才是救護；遠離顛倒；度化眾生；遵循經典教誨；如同所聽聞的佛法立即奉行。 佛陀告訴離垢威（菩薩名）說：『這十種方法，是菩薩所修行的，因此可以獲得等集眾德三昧（一種禪定）的境界。』 離垢威對佛說：『菩薩大士積累了無量無邊的功德，才能聽到這種禪定的意義！想要決斷各種功德的真正修行，應當聽聞這種禪定；想要獲得不可思議的功德和福報，應當聽聞這種禪定；想要使大功德沒有窮盡，應當學習這種禪定。』 離垢威又對佛說：『菩薩大士用什麼方法才能獲得像大海一樣無盡的福德，使不可思議的功德不被浪費呢？』 佛陀告訴離垢威：『菩薩有三件事，可以獲得像大海一樣無盡的福德，使不可思議的功德不被浪費。哪三件事呢？第一，喜歡佈施；第二，守護戒律；第三，廣博地聽聞佛法而不厭倦。這就是三件事。』 『那位族姓子（指菩薩）！什麼是菩薩喜歡佈施呢？不應當貪戀財物，不應當用財物來誘導教化。假設有財物而不肯施捨，接受者不應當接受他的財物。假設接受者不放棄所取之物，不應當勸說他們的親屬。假設乞討者有所求索而沒有接受的心，不可勸化國王的財寶產業和房屋住宅。假設乞討者有所求索，他的心沒有分別。』 『還有，族姓子！菩薩大士應當發這樣的心：『爲了所有眾生的緣故，我願意佈施我的身體和生命。如果有人來想要得到什麼，無論是象、馬、車、衣服、頭、眼睛、骨髓、腦、眼睛、耳朵』
【English Translation】 English version: Equality; all dharmas are like the acceptance of dharma (understanding and acceptance of the principles of dharma); not being attached to emptiness; distinguishing without thought (no discriminating thoughts); being free from desires; assuming that what is born has protection; this is the ninth. There are also ten methods to cultivate this samadhi. What are the ten? Detachment from no-self (no concept of self); enduring impermanence (accepting the impermanence of life); understanding the signs of no person and impermanence; all that is born is suffering; the stillness of non-action is the protection; being free from delusion; liberating sentient beings; following the teachings of the scriptures; immediately practicing the dharma as heard. The Buddha said to Li Gou Wei (a Bodhisattva's name): 'These ten methods are what Bodhisattvas practice, and thus they can attain the state of Samadhi of Equal Gathering of All Virtues (a type of meditation).' Li Gou Wei said to the Buddha: 'Great Bodhisattvas accumulate immeasurable merits to be able to hear the meaning of this samadhi! To determine the true practice of various merits, one should hear this samadhi; to obtain inconceivable merits and blessings, one should hear this samadhi; to make great merits inexhaustible, one should learn this samadhi.' Li Gou Wei again said to the Buddha: 'What method can a great Bodhisattva use to obtain endless merits like the ocean, so that inconceivable merits are not wasted?' The Buddha said to Li Gou Wei: 'There are three things that a Bodhisattva can do to obtain endless merits like the ocean, so that inconceivable merits are not wasted. What are the three things? First, to be fond of giving; second, to uphold the precepts; third, to listen to the Dharma extensively without being weary. These are the three things.' 'That son of a good family (referring to a Bodhisattva)! What is it for a Bodhisattva to be fond of giving? One should not be greedy for wealth, and one should not use wealth to induce teaching. If one has wealth but is unwilling to give, the receiver should not accept his wealth. If the receiver does not give up what he has taken, one should not persuade their relatives. If a beggar asks for something but has no intention of receiving, one should not persuade the king's wealth, property, and houses. If a beggar asks for something, his mind has no discrimination.' 'Furthermore, son of a good family! A great Bodhisattva should have this thought: 'For the sake of all sentient beings, I am willing to give my body and life. If someone comes wanting to obtain something, whether it be elephants, horses, carts, clothes, head, eyes, marrow, brain, eyes, ears'
、鼻、口、支體、手足、肌發、肉血，隨其所求各各施與，心不懷恨忍辱施與；既有所施不望其報，所可惠舍無所貪慕供給眾生；眾生獲恩得給所乏。從是已往所欲攝取群萌之類，得佛道時為說經法令得速解。』設族姓子！若有菩薩發心如是，是謂菩薩不惜身命；不惜身命若沒其體不犯眾惡，不害生命以養其身，不以命故犯于不善，不以財業越毀他人，不以眷屬熾盛怨訟斗諍，不危他子以育妻息，己所不喜無加於人，已知止足則發一心，志不喜樂諸不善事，況當復犯若干之非。除貪嫉棄眾惡，常知止足行於正真，無有異心則逮平等；逮平等已無有眾邪則獲慈心；已習慈心便遇善友；已得善友則便得聞寂然之法；已聞寂然便建立行；已建立行則化眾生；化眾生已則便講說立寂然誼。假使菩薩不為眾生不修寂然，則不微妙；已不微妙不獲道眼；不得道眼不至善權，不能睹見一切眾生根本所趣。是族姓子！菩薩好喜行佈施者，得廣名聞，復過於斯不可稱限。
「複次，族姓子！觀內、外法念之一等，察其內地及省外地而無有二。所以者何？是身如草、木、瓦、石之類，無要、無人、無有想念，無有堅固，四大合成。假令有人斷截破壞取撥持去，不得自在莫起想念，勿得貪身無惜壽命，吾不恨彼于其人所起恚意也，益加
【現代漢語翻譯】 現代漢語譯本：『（菩薩）對於眾生，他們的眼、耳、鼻、口、肢體、手足、肌肉、頭髮、肉、血，隨他們所求，都一一施與，心中不懷恨意，以忍辱之心施與；已經施與之後，不期望回報，所能給予的，沒有貪戀和羨慕，只是爲了供給眾生；眾生獲得恩惠，得到他們所缺乏的。從這以後，（菩薩）想要攝取各種眾生，在成佛道時，為他們講說經法，使他們能夠迅速理解。』假設有善男子！如果有菩薩發心像這樣，這就是所謂的菩薩不吝惜自己的身命；不吝惜身命，即使身體毀壞，也不會犯下各種惡行，不會爲了養活自己而傷害生命，不會因為生命而犯下不善的行為，不會爲了財產而侵犯或毀壞他人，不會因為眷屬眾多而引發怨恨、訴訟和爭鬥，不會爲了養育妻兒而危害他人的子女，自己不喜歡的事情也不會加在別人身上，已經知道滿足，就發一心，立志不喜好各種不善的事情，更何況會再犯下多少過錯呢？去除貪婪和嫉妒，拋棄各種惡行，常常知道滿足，行於正道，沒有異心，就能達到平等；達到平等之後，沒有各種邪念，就能獲得慈悲心；已經修習慈悲心，就會遇到善友；已經得到善友，就能聽聞寂靜之法；已經聽聞寂靜之法，就能建立修行；已經建立修行，就能教化眾生；教化眾生之後，就能講說建立寂靜的意義。假使菩薩不為眾生而修習寂靜，就不會微妙；已經不微妙，就不能獲得道眼（智慧之眼）；不能獲得道眼，就不能達到善巧方便，不能看見一切眾生的根本所趨。善男子！菩薩喜歡行佈施，會得到廣泛的名聲，而且超過這些，無法稱量和限制。 『再者，善男子！觀察內在和外在的法，念頭都是一樣的，觀察其內在和省察外在，並沒有二致。為什麼呢？這個身體就像草、木、瓦、石之類，沒有主宰、沒有人、沒有思想，沒有堅固，是由四大（地、水、火、風）合成的。假設有人斷截、破壞、取走、拿持，都不能自主，不要產生想法，不要貪戀身體，不要吝惜壽命，我不會怨恨那個人，不會對他產生嗔恨之心，反而會更加精進。'
【English Translation】 English version: 『(A Bodhisattva) towards sentient beings, their eyes, ears, nose, mouth, limbs, hands, feet, muscles, hair, flesh, and blood, gives them whatever they ask for, without harboring resentment in their heart, giving with patience; having given, they do not expect a reward, what they can give, they have no greed or envy, only to provide for sentient beings; sentient beings receive grace and get what they lack. From then on, (the Bodhisattva) wants to gather all kinds of sentient beings, when they attain Buddhahood, they will preach the Dharma to them, so that they can quickly understand. Suppose there is a good man! If a Bodhisattva makes such a vow, this is what is called a Bodhisattva not cherishing their own life; not cherishing life, even if the body is destroyed, they will not commit various evil deeds, they will not harm life to feed themselves, they will not commit unwholesome acts for the sake of life, they will not infringe or destroy others for the sake of property, they will not cause resentment, litigation, and strife because of many family members, they will not harm other people's children to raise their own wives and children, they will not impose on others what they do not like themselves, having known contentment, they will make a single vow, determined not to like various unwholesome things, let alone commit how many more mistakes? Remove greed and jealousy, abandon all evil deeds, always know contentment, walk on the right path, without a different mind, they can achieve equality; after achieving equality, without various evil thoughts, they can obtain compassion; having practiced compassion, they will meet good friends; having obtained good friends, they can hear the Dharma of stillness; having heard the Dharma of stillness, they can establish practice; having established practice, they can teach sentient beings; after teaching sentient beings, they can preach and establish the meaning of stillness. If a Bodhisattva does not practice stillness for the sake of sentient beings, they will not be subtle; having not been subtle, they cannot obtain the Dharma eye (eye of wisdom); not obtaining the Dharma eye, they cannot reach skillful means, and cannot see the fundamental direction of all sentient beings. Good man! A Bodhisattva who likes to practice giving will gain widespread fame, and it will exceed these, immeasurable and limitless.』 『Furthermore, good man! Observe the inner and outer dharmas, the thoughts are the same, observe the inner and examine the outer, there is no difference. Why is that? This body is like grass, wood, tiles, and stones, without a master, without a person, without thoughts, without firmness, it is composed of the four great elements (earth, water, fire, and wind). Suppose someone cuts, destroys, takes away, or holds it, they cannot be autonomous, do not generate thoughts, do not be greedy for the body, do not cherish life, I will not resent that person, I will not generate anger towards them, but will instead be more diligent.』
慈哀向彼眾生。譬如，族姓子！有大藥樹，掘取其根、莖、節、枝、葉、花、實，樹不念誰取我根、莖、枝、葉、花、實，亦不念言莫取我根、莖、枝、葉、花、實。其藥樹者，一切無念亦無所想，亦于眾人無所恚恨，其疾病者服藥則愈。如是，族姓子！行菩薩者，當自觀身四大為家，猶如藥樹；其有眾生，欲得我身、頭、眼、體、節、枝、干、手、足、髓、腦、血、肉，恣意與之。如是，族姓子！菩薩所施其德無盡。作是施已，為慳貪者欲令惠施故勸助之，其貧窮者化示大財，其少福者化具足德，未發道意令行菩薩，勸誨善本欲令清凈。一切福慶勸化眾生，導以清凈。以是佈施，疾近於道得至無盡。
「何謂佈施盡？菩薩佈施有四事盡。何謂四？不好勸助；不喜說法；愿生卑處；樂近惡友；是為四。復有四行，菩薩佈施疾近於道。何謂四？多所勸助；行權方便；建立於法；習近善友；是為四。
「復有三法，菩薩佈施不為虛妄。何等為三？發菩薩意多所愍哀；攝護一切眾生之類；諦奉行如來教命；是為三。菩薩欲施當建三法。何謂三？住佛法；立精講勸眾生；便存大安；是為三。
「菩薩復有二事，不為虛妄誠審佈施。何謂二？大慈；大哀；是為二。菩薩復有二事有所收施。何謂二？慳貪；嫉妒
【現代漢語翻譯】 現代漢語譯本：
以慈悲之心對待那些眾生。譬如，善男子！有一棵大藥樹，人們挖掘它的根、莖、節、枝、葉、花、果實，這棵樹不會想是誰取走了我的根、莖、枝、葉、花、果實，也不會想說不要取走我的根、莖、枝、葉、花、果實。這棵藥樹，沒有任何念頭，也沒有任何想法，對於眾人也沒有任何怨恨，那些生病的人服用它的藥就能痊癒。同樣，善男子！修行菩薩道的人，應當把自己身體的四大（地、水、火、風）看作是家，就像那棵藥樹一樣；如果有眾生想要得到我的身體、頭、眼睛、軀體、關節、枝幹、手、腳、骨髓、腦、血、肉，就隨意地給予他們。這樣，善男子！菩薩的佈施功德是無盡的。做了這樣的佈施后，爲了讓那些吝嗇的人也願意佈施，就勸導幫助他們；對於貧窮的人，就化現出巨大的財富給他們；對於福報少的人，就讓他們具足功德；對於還沒有發起道心的人，就引導他們修行菩薩道，勸導他們修習善根，讓他們清凈。一切的福慶都用來勸化眾生，引導他們走向清凈。通過這樣的佈施，就能迅速接近真理，最終達到無盡的境界。
『什麼是佈施的盡頭呢？菩薩的佈施有四種情況會走向盡頭。是哪四種呢？不喜歡勸導幫助別人；不喜歡說法；希望投生到卑賤的地方；喜歡親近惡友；這就是四種。還有四種行為，菩薩的佈施能迅速接近真理。是哪四種呢？多多勸導幫助別人；運用權巧方便；建立正法；親近善友；這就是四種。
還有三種法，菩薩的佈施不會是虛妄的。是哪三種呢？發起菩薩心，對眾生多加憐憫；攝護一切眾生；真實奉行如來的教誨；這就是三種。菩薩想要佈施時，應當建立三種法。是哪三種呢？安住于佛法；建立精進的講法勸導眾生；便能獲得大安穩；這就是三種。
菩薩還有兩種情況，不會是虛妄的真實佈施。是哪兩種呢？大慈；大悲；這就是兩種。菩薩還有兩種情況會收回佈施。是哪兩種呢？慳貪；嫉妒』 English version:
With compassion towards those beings. For example, noble son! There is a great medicinal tree. If people dig up its roots, stems, nodes, branches, leaves, flowers, and fruits, the tree does not think about who took its roots, stems, branches, leaves, flowers, and fruits, nor does it think about not letting them take its roots, stems, branches, leaves, flowers, and fruits. This medicinal tree has no thoughts, no ideas, and no resentment towards anyone. Those who are sick can be cured by taking its medicine. Similarly, noble son! Those who practice the Bodhisattva path should regard their body's four elements (earth, water, fire, and wind) as their home, just like that medicinal tree. If any beings want to take my body, head, eyes, limbs, joints, branches, trunk, hands, feet, marrow, brain, blood, and flesh, they can take them as they please. In this way, noble son! The merit of a Bodhisattva's giving is inexhaustible. After making such offerings, in order to encourage those who are stingy to give, they persuade and help them. For the poor, they manifest great wealth for them. For those with little merit, they help them to attain complete merit. For those who have not yet developed the aspiration for enlightenment, they guide them to practice the Bodhisattva path, encouraging them to cultivate good roots and purify themselves. All blessings and merits are used to persuade and transform beings, guiding them towards purity. Through such giving, one can quickly approach the truth and ultimately reach the boundless realm.
'What is the end of giving? A Bodhisattva's giving has four situations that lead to its end. What are the four? Not liking to persuade and help others; not liking to teach the Dharma; wishing to be born in a lowly place; liking to be close to bad friends; these are the four. There are also four practices through which a Bodhisattva's giving can quickly approach the truth. What are the four? Persuading and helping others a lot; using skillful means; establishing the Dharma; being close to good friends; these are the four.
There are also three dharmas through which a Bodhisattva's giving is not in vain. What are the three? Developing the Bodhisattva mind, having great compassion for beings; protecting all beings; truly following the Tathagata's teachings; these are the three. When a Bodhisattva wants to give, they should establish three dharmas. What are the three? Abiding in the Buddha Dharma; establishing diligent teaching and persuading beings; then one can attain great peace; these are the three.
A Bodhisattva also has two situations where their giving is not in vain and is genuine. What are the two? Great compassion; great pity; these are the two. A Bodhisattva also has two situations where they take back their giving. What are the two? Stinginess; jealousy.'
【English Translation】 With compassion towards those beings. For example, noble son! There is a great medicinal tree. If people dig up its roots, stems, nodes, branches, leaves, flowers, and fruits, the tree does not think about who took its roots, stems, branches, leaves, flowers, and fruits, nor does it think about not letting them take its roots, stems, branches, leaves, flowers, and fruits. This medicinal tree has no thoughts, no ideas, and no resentment towards anyone. Those who are sick can be cured by taking its medicine. Similarly, noble son! Those who practice the Bodhisattva path should regard their body's four elements (earth, water, fire, and wind) as their home, just like that medicinal tree. If any beings want to take my body, head, eyes, limbs, joints, branches, trunk, hands, feet, marrow, brain, blood, and flesh, they can take them as they please. In this way, noble son! The merit of a Bodhisattva's giving is inexhaustible. After making such offerings, in order to encourage those who are stingy to give, they persuade and help them. For the poor, they manifest great wealth for them. For those with little merit, they help them to attain complete merit. For those who have not yet developed the aspiration for enlightenment, they guide them to practice the Bodhisattva path, encouraging them to cultivate good roots and purify themselves. All blessings and merits are used to persuade and transform beings, guiding them towards purity. Through such giving, one can quickly approach the truth and ultimately reach the boundless realm. 'What is the end of giving? A Bodhisattva's giving has four situations that lead to its end. What are the four? Not liking to persuade and help others; not liking to teach the Dharma; wishing to be born in a lowly place; liking to be close to bad friends; these are the four. There are also four practices through which a Bodhisattva's giving can quickly approach the truth. What are the four? Persuading and helping others a lot; using skillful means; establishing the Dharma; being close to good friends; these are the four. There are also three dharmas through which a Bodhisattva's giving is not in vain. What are the three? Developing the Bodhisattva mind, having great compassion for beings; protecting all beings; truly following the Tathagata's teachings; these are the three. When a Bodhisattva wants to give, they should establish three dharmas. What are the three? Abiding in the Buddha Dharma; establishing diligent teaching and persuading beings; then one can attain great peace; these are the three. A Bodhisattva also has two situations where their giving is not in vain and is genuine. What are the two? Great compassion; great pity; these are the two. A Bodhisattva also has two situations where they take back their giving. What are the two? Stinginess; jealousy.'
；是為二。菩薩復有二法佈施有所歸。何謂二？智慧具足；聖達周滿；是為二。菩薩復有二法佈施有所趣。何謂二？至無盡慧；趣無起慧；是為二。
「菩薩所施有四法。何謂四？佈施等與亦不想報；調定安寂；所施具足；欲成其道；是為四。菩薩所施以是之故，自然得趣無盡德海。若有菩薩欲備海德，則當習行如是像施精進之行。」
離垢威力士白世尊曰：「未曾有也！天中天！如今如來分別講說諸菩薩法，諸佛經典之所持護。菩薩大士作是行者，終不毀失正達慧德。假使有人如是佈施，功德之福具足成滿，亦當若茲。」
佛言：「是，族姓子！審如所云。其有發意行施如斯，則便歸趣無盡海德，則不貧匱，于聖賢業則致大財。此之等類具足法財，則致大富。具足七寶無極之德，致百福相以莊嚴身，為諸群萌福慶之田，以給眾生。」
爾時世尊告離垢威：「何謂菩薩戒德之禁？護于禁戒未曾違舍，見犯戒者為興悲哀，見奉禁者遵行堅固，凈身三、護口四、凈心三，當順奉行此十善事，以斯戒法開化他人，不自稱歎不毀他人，不以禁戒而自褒譽，亦不以戒而自憍慢，常以禁戒而自調定，不釋節限而知止足，住于聖賢自護其心，見懈廢者不觀其隙，勞來病瘦所施不惓，無所悕望不以究竟，行如
【現代漢語翻譯】 現代漢語譯本：這是第二種。菩薩還有兩種佈施有所歸宿的方法。哪兩種呢？智慧圓滿具足；聖達周遍完滿；這是第二種。菩薩還有兩種佈施有所趨向的方法。哪兩種呢？達到無盡的智慧；趨向無生起的智慧；這是第二種。 菩薩的佈施有四種方法。哪四種呢？佈施時平等給予且不求回報；調伏安定寂靜；所施之物完備充足；想要成就佛道；這是第四種。菩薩的佈施因為這些緣故，自然能夠趨向無盡的功德海洋。如果有菩薩想要具備如海般的功德，就應當學習修行這樣的佈施精進行為。 離垢威力士（菩薩名）對世尊說：『真是前所未有啊！天中天（佛的尊稱）！如今如來分別講說諸菩薩的法門，這是諸佛經典所護持的。菩薩大士如果這樣做，最終不會毀壞喪失正確的智慧功德。假使有人像這樣佈施，功德福報就會圓滿具足，也應當像這樣。』 佛說：『是的，族姓子（對在家弟子的稱呼）！確實如你所說。那些發心像這樣佈施的人，就會歸向無盡的功德海洋，就不會貧窮匱乏，在聖賢的事業中就會獲得巨大的財富。這類人具備了法財，就會變得非常富有。具備七寶無盡的功德，獲得百種福相來莊嚴自身，成為一切眾生的福田，用來供給眾生。』 這時，世尊告訴離垢威：『什麼是菩薩戒德的禁令呢？守護禁戒從不違背捨棄，看到犯戒的人會生起悲哀，看到奉行禁戒的人會讚歎其堅固的修行，清凈身三業、守護口四業、清凈意三業，應當順從奉行這十善事，用這些戒法來開化他人，不自我稱讚也不譭謗他人，不因為持戒而自我誇耀，也不因為持戒而驕傲自滿，常常用禁戒來調伏安定自己，不放縱自己而知足，安住于聖賢的境界來守護自己的心，看到懈怠廢弛的人不窺視他們的過失，對於勞累生病的人給予佈施不感到疲倦，不有所希望也不追求最終的結果，行為像這樣』
【English Translation】 English version: This is the second. Furthermore, Bodhisattvas have two ways in which their giving finds its destination. What are the two? Complete and perfect wisdom; thorough and complete sacred attainment; this is the second. Furthermore, Bodhisattvas have two ways in which their giving finds its direction. What are the two? Reaching boundless wisdom; directing towards wisdom without arising; this is the second. Bodhisattvas' giving has four methods. What are the four? Giving equally without expecting reward; regulating, settling, and being peaceful; the things given are complete and sufficient; desiring to achieve Buddhahood; this is the fourth. Because of these reasons, Bodhisattvas' giving naturally leads to the boundless ocean of merit. If a Bodhisattva wishes to possess merit like the ocean, they should learn and practice such diligent giving. The Bodhisattva 'Free from Defilement and Mighty' said to the World Honored One: 'It is unprecedented! Honored One among the heavens! Now the Tathagata is separately explaining the Dharma of the Bodhisattvas, which is protected by the Sutras of all Buddhas. If a Bodhisattva Mahasattva practices in this way, they will ultimately not destroy or lose the merit of correct wisdom. If someone gives in this way, their merit and blessings will be complete and fulfilled, and it should be like this.' The Buddha said: 'Yes, son of a good family! It is indeed as you say. Those who resolve to give in this way will return to the boundless ocean of merit, will not be poor or lacking, and will obtain great wealth in the work of the sages. Such people, possessing the wealth of Dharma, will become very rich. Possessing the boundless merit of the seven treasures, they will obtain a hundred auspicious marks to adorn their bodies, becoming a field of blessings for all beings, to provide for all living beings.' At that time, the World Honored One said to 'Free from Defilement and Mighty': 'What are the precepts and prohibitions of a Bodhisattva's virtue? To guard the precepts without ever violating or abandoning them, to feel sorrow for those who break the precepts, to praise the steadfast practice of those who uphold the precepts, to purify the three actions of the body, guard the four actions of the mouth, and purify the three actions of the mind, one should follow and practice these ten good deeds, using these precepts to enlighten others, not praising oneself nor slandering others, not boasting about one's own adherence to the precepts, nor being arrogant because of one's adherence to the precepts, always using the precepts to regulate and settle oneself, not indulging oneself but being content, dwelling in the realm of the sages to guard one's own mind, not looking for the faults of those who are lazy and negligent, giving to those who are tired and sick without feeling weary, not having any expectations nor seeking the ultimate result, acting in this way.'
所言無所侵犯，于諸所行生死之事，無所適莫蠲所求望，常近於佛而遵慈心，若有行慈及無慈者，普等救護不失其心，不差戒品不志余乘，以斯道乘勸發他人，無有安不事于天。一切遠離諸犯戒禁，動不安者勸慰使安，療除狐疑令不懷恨，所生之處而得自在而無適莫，所可游至無所闕減，假使所生不以為厭，修建精進攝心自撿，所行不亂學無所樂亦無所畏。
「是，族姓子！菩薩所行戒品之業，設危身命終不毀戒，不以國故而護禁戒；不為釋梵天上之尊，不以財利報應之驗故，及以眷屬傲貴顏貌褒嘆名稱，亦復不為勢力、床榻、座具、病瘦、醫藥故而護禁戒；不倚于天貪所生，不依內、外，不慕他人，不冀後世，不自著己，不著他人，亦不貪色痛癢思想生死識，亦不怙眼、耳、鼻、口、身、心，亦復不倚陰種諸入而護禁戒；不畏地獄而求濟護，不憚畜生、不懼餓鬼、不為鬼神，不以人間窮乏厄匱故而護禁戒；志唯在於建立佛道。若聞法者念欲奉行，則已效立聖眾之德，常欲度脫除生、老、死、憂、病、懊惱、勤苦之患，而護禁戒；不以財業而護禁戒。欲安眾生、隱群萌、度黎庶、脫𤳖黨、樂佛法、致差特，慕轉法輪將養聖眾，不斷佛教、不廢法誨、不懷眾議，而護禁戒也。戒、定、慧、解、度知見品故而護禁戒
【現代漢語翻譯】 現代漢語譯本：所說的話不侵犯他人，對於所經歷的生死之事，不執著于任何偏好，不尋求任何期望，常親近佛陀並遵循慈悲之心。如果有人行慈或不行慈，都平等地救護，不失去慈悲之心，不偏離戒律，不追求其他乘法（佛教的修行方式），用這種道乘勸導他人，不以安逸為目的而侍奉天神。遠離一切違犯戒律的行為，對於心神不安的人，勸慰使之安定，消除他們的疑惑，使他們不懷怨恨。無論出生在何處都能自在，沒有偏好，所到之處都不會有所缺失。即使出生在不喜歡的環境中，也不會感到厭倦，而是精進修行，約束自己的心，行為不亂，學習時既不貪戀也不畏懼。 『是的，族姓子！菩薩所行的戒律，即使危及生命也不會毀壞戒律，不會爲了國家而放棄戒律；不會爲了釋天（帝釋天，佛教的護法神）和梵天（色界天的最高神）的尊貴，不會爲了財利報應的驗證，也不會爲了眷屬的傲慢、高貴的容貌、讚美和名聲，更不會爲了勢力、床榻、座位、疾病、醫藥而守護戒律；不依賴於天神，不貪戀所生之處，不依賴於內在或外在，不羨慕他人，不期望來世，不執著于自己，也不執著於他人，也不貪戀色、受、想、行、識（五蘊），也不執著于眼、耳、鼻、舌、身、意（六根），也不依賴於陰、種、諸入（十二處）而守護戒律；不畏懼地獄而尋求救護，不害怕畜生道，不畏懼餓鬼道，不為鬼神，不因為人間貧窮困乏而守護戒律；志向只在于建立佛道。如果聽聞佛法的人想要奉行，就已經傚法了聖眾的德行，常常想要度脫眾生，解除生、老、病、死、憂愁、痛苦、懊惱、勤苦的患難，而守護戒律；不爲了財物而守護戒律。想要安穩眾生，隱藏一切萌芽的煩惱，度脫百姓，脫離邪惡的黨羽，樂於佛法，達到殊勝的境界，仰慕轉法輪（佛陀的教法），供養聖眾，不中斷佛教，不廢棄佛的教誨，不違背大眾的意見，而守護戒律。因為戒、定、慧、解脫、解脫知見等品德而守護戒律。』
【English Translation】 English version: What is said does not infringe upon others, regarding the matters of birth and death that are experienced, there is no attachment to any preferences, no seeking of any expectations, always being close to the Buddha and following the heart of compassion. If there are those who practice compassion or do not, they are equally protected, without losing the heart of compassion, not deviating from the precepts, not pursuing other vehicles (Buddhist paths of practice), using this path to encourage others, not serving the gods for the sake of comfort. Staying away from all violations of precepts, for those whose minds are uneasy, comforting them to bring them peace, eliminating their doubts, so that they do not harbor resentment. Wherever one is born, one is free, without preferences, and wherever one goes, there is no deficiency. Even if born in an undesirable environment, one does not feel aversion, but rather practices diligently, restrains one's mind, acts without confusion, and in learning, neither craves nor fears. 'Yes, son of a noble family! The precepts that a Bodhisattva practices, even if it endangers life, will not be broken, not abandoning the precepts for the sake of the country; not for the sake of the honor of Śakra (Indra, the king of gods in Buddhism) and Brahmā (the highest god in the realm of form), not for the sake of the verification of rewards of wealth, nor for the sake of the arrogance of relatives, noble appearance, praise, and fame, and even less for the sake of power, beds, seats, illness, and medicine, will the precepts be guarded; not relying on the gods, not craving the place of birth, not relying on the internal or external, not envying others, not expecting the next life, not being attached to oneself, nor being attached to others, nor craving form, feeling, perception, volition, and consciousness (the five aggregates), nor being attached to the eyes, ears, nose, tongue, body, and mind (the six senses), nor relying on the aggregates, seeds, and entrances (the twelve bases) to guard the precepts; not fearing hell to seek salvation, not fearing the animal realm, not fearing the hungry ghost realm, not for the sake of ghosts and spirits, not for the sake of poverty and hardship in the human realm, will the precepts be guarded; the aspiration is only to establish the Buddha's path. If those who hear the Dharma wish to practice it, they have already emulated the virtues of the noble assembly, always wanting to liberate beings, to relieve the suffering of birth, old age, sickness, death, sorrow, pain, distress, and hardship, and to guard the precepts; not for the sake of wealth will the precepts be guarded. Wanting to bring peace to all beings, to conceal all sprouting afflictions, to liberate the people, to escape from evil factions, to delight in the Buddha's Dharma, to reach a superior state, to admire the turning of the Dharma wheel (the Buddha's teachings), to support the noble assembly, not to interrupt Buddhism, not to abandon the Buddha's teachings, not to go against the opinions of the masses, and to guard the precepts. Because of the virtues of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, the precepts are guarded.'
；應尋神通六達之故也。
「所遵之戒，不犯、不缺、不毀，無有邪業，順佛之教無所亡失，而當平等順行三昧。智者所嘆、佛所咨嗟，無所乖違，隨法所化奉行為要。其人如是遵常戒品而悉具足，不失菩薩十法之事。何謂十，然後當得轉輪聖王之位終不差錯修聖王教？奉宣佛道而不放逸；臨據帝釋而不邀迭；常受佛道而不放逸；升生梵天而不詭異，在於梵天愿欲見佛而不差互，常值世尊心懷悅豫；所聞經典未曾斷絕，聽受佛法未曾中忘，如所聞者即能奉行；識念菩薩聖眾之慧無所亡失；辯才無量未曾空乏；菩薩之本所愿者得，所立之事則有報應；常為諸佛正士之等不見毀呰；其佛弟子疾獲神通具諸敏慧；護于戒禁能如是者，是為菩薩十法之行。
「不退不轉菩薩大士護斯戒品，諸天、龍、神所共營衛，將護歌嘆守禁戒者；諸鬼神眾悉歸奉事，神、龍悉敬，世間人民等而供順。諸佛世尊常欲見之，諸明智者而俱宗仰，愍傷世間而行慈心，而為眾生護斯禁戒。於是菩薩不歸四趣。何等四？不歸於據無閑之處；亦不歸於無佛之土；不生邪見歸闇塞家；亦不隨歸一切惡趣。菩薩若護于戒品者，逮獲斯德。復有四法無所忘失。何等四？不忘佛道；心不捨佛；如所聞法終不中廢；不失禪定意念無數無量諸劫。菩薩若
【現代漢語翻譯】 現代漢語譯本：應當尋求通達六神通的原因。 『所遵守的戒律，不違犯、不缺失、不毀壞，沒有邪惡的行為，順從佛陀的教誨沒有遺失，應當平等地順行三昧（專注）。被智者讚歎、佛陀稱讚，沒有違背，依照佛法教化奉行是關鍵。這樣的人如果遵守常戒並全部具足，就不會失去菩薩的十種修行。哪十種呢？然後才能得到轉輪聖王的地位，最終不會錯誤地修習聖王之道？奉行宣揚佛道而不放逸；即使成為帝釋（天神之王）也不驕橫；常常接受佛道而不放逸；升到梵天（色界天）也不怪異，在梵天希望見到佛陀而不差錯，常常遇到世尊心中喜悅；所聽聞的經典沒有中斷，聽受佛法沒有忘記，如同所聽聞的就能奉行；認識菩薩聖眾的智慧沒有遺失；辯才無量沒有窮盡；菩薩的本願得以實現，所立下的事業都有回報；常常被諸佛正士所尊重而不被譭謗；佛的弟子迅速獲得神通，具備各種敏捷的智慧；守護戒律能夠做到這樣，這就是菩薩的十種修行。 『不退轉的菩薩大士守護這些戒律，諸天、龍、神共同保護，將護歌頌守護戒律的人；各種鬼神都歸順侍奉，神、龍都尊敬，世間人民都供養順從。諸佛世尊常常想見到他們，有智慧的人都敬仰他們，憐憫世間而行慈悲心，為眾生守護這些戒律。因此菩薩不會墮入四惡道。哪四種呢？不會墮入沒有空閑修行的地方；也不會墮入沒有佛陀教化的國土；不會產生邪見而墮入愚昧之家；也不會墮入一切惡道。菩薩如果守護戒律，就能獲得這些功德。還有四種不會忘失的法。哪四種呢？不忘失佛道；心中不捨棄佛；如同所聽聞的佛法最終不會中斷；不失去禪定，意念無數無量的劫數。菩薩如果
【English Translation】 English version: One should seek the reasons for attaining the six supernormal powers. 'The precepts that are followed, not violated, not lacking, not destroyed, without evil deeds, following the Buddha's teachings without loss, and one should equally practice samadhi (concentration). Praised by the wise, commended by the Buddha, without contradiction, following the Dharma's teachings is key. If such a person observes the constant precepts and fulfills them all, they will not lose the ten practices of a Bodhisattva. What are the ten? Then one can attain the position of a Chakravartin King (universal monarch), and ultimately not err in practicing the teachings of a holy king? Practicing and proclaiming the Buddha's path without negligence; even if becoming Indra (king of the gods), not being arrogant; constantly receiving the Buddha's path without negligence; ascending to the Brahma heaven (realm of form) without being strange, in the Brahma heaven wishing to see the Buddha without error, often encountering the World Honored One with joy in the heart; the scriptures heard are not interrupted, listening to the Dharma is not forgotten, and one can practice as heard; recognizing the wisdom of the Bodhisattva assembly without loss; eloquence is boundless without exhaustion; the Bodhisattva's original vows are fulfilled, and the established deeds have rewards; often respected by all Buddhas and righteous ones without being slandered; the Buddha's disciples quickly attain supernormal powers, possessing all kinds of quick wisdom; protecting the precepts and being able to do so, these are the ten practices of a Bodhisattva.' 'The non-regressing Bodhisattva Mahasattvas protect these precepts, and the gods, dragons, and spirits jointly protect, guard, sing praises to those who keep the precepts; all kinds of ghosts and spirits submit to serve, gods and dragons respect, and the people of the world offer and obey. All Buddhas, World Honored Ones, often wish to see them, the wise all admire them, have compassion for the world and practice loving-kindness, and protect these precepts for the sake of sentient beings. Therefore, Bodhisattvas will not fall into the four evil realms. What are the four? They will not fall into places where there is no time for practice; nor will they fall into lands where there is no Buddha's teaching; they will not generate wrong views and fall into ignorant families; nor will they fall into all evil realms. If Bodhisattvas protect the precepts, they will attain these merits. There are also four dharmas that will not be forgotten. What are the four? Not forgetting the Buddha's path; not abandoning the Buddha in the heart; the Dharma as heard will ultimately not be interrupted; not losing samadhi, with thoughts of countless kalpas (eons). If Bodhisattvas
護於此戒品便逮斯德。菩薩復有四法逮得光觀。何謂四？尋時逮得觀于明法；獲致人明毒刀恐懼疾病；闇冥之想悉為辟除；諸功德無能亂者；是為四。
「假使菩薩能護禁戒順斯教者，超度十畏。何謂十？遠離地獄、畜生、餓鬼貧匱無稱世界魔畏；聲聞、緣覺所趣寂滅；所受脆生諸天、人間，及龍、鬼、神、犍沓和、阿須倫、真陀羅、摩休勒，諸所恐難；毒、刀、杖、火、蛇、蚖、師子、虎、狼諸難；度于邪見能護戒品。如是行者菩薩之法，是為十勉越斯難。又，族姓子！戒立佛法以為光明，佛法則立於戒。菩薩之道，若能奉戒則近定意緣；從禁戒得至智慧解脫之行度知見事。何謂為戒皆能永脫一切塵勞？何謂塵勞罪福所連？三界所著斯則塵勞，當以何度此諸塵勞？無念、無想、無思、無住，而無所行、無所興立，亦無所惟，於一切法而無所求，斯則名曰度諸塵勞。若，族姓子！菩薩大士未遠塵勞，則為無有清凈戒品。所以者何？正使往至於梵天者自以欲塵，假令上至三十三天亦為欲塵。以是之故，族姓子！當作斯觀，處三界者則為無有清凈戒品。」
離垢威白佛言：「設在三界悉塵勞者，而世尊云則為不順清凈戒品。云何菩薩離於欲塵逮清凈戒，住於三界而不玷汙？」
世尊告曰：「族姓子！知
【現代漢語翻譯】 現代漢語譯本 守護這些戒律就能獲得這種功德。菩薩還有四種方法可以獲得光明觀照。哪四種呢？即時獲得對明法的觀照；獲得能使人免受毒藥、刀劍、恐懼和疾病侵害的智慧；使黑暗的念頭全部消除；各種功德不會被擾亂；這就是四種方法。 如果菩薩能夠守護戒律，遵循這些教導，就能超越十種畏懼。哪十種呢？遠離地獄、畜生、餓鬼、貧困、無稱世界和魔的畏懼；遠離聲聞、緣覺所追求的寂滅；遠離所受的脆弱生命，包括諸天、人間，以及龍、鬼、神、犍沓和（香神）、阿須倫（非天）、真陀羅（樂神）、摩休勒（大蟒神）等所帶來的恐懼和災難；遠離毒藥、刀劍、棍棒、火焰、蛇、蚖（蜥蜴）、獅子、老虎、狼等災難；超越邪見，能夠守護戒律。像這樣修行的人，是菩薩的修行方法，這就是超越這十種災難的方法。還有，善男子！戒律是佛法的光明，佛法建立在戒律之上。菩薩的修行之道，如果能夠奉持戒律，就能接近禪定；從戒律可以達到智慧解脫的修行和見解。什麼叫做戒律能夠永遠脫離一切塵勞？什麼叫做塵勞與罪福相連？三界所執著的就是塵勞，應當如何度脫這些塵勞呢？無念、無想、無思、無住，而無所行、無所興立，也沒有任何思慮，對於一切法都沒有任何追求，這就叫做度脫一切塵勞。如果，善男子！菩薩大士沒有遠離塵勞，就沒有清凈的戒律。為什麼呢？即使到達梵天，也仍然有慾望的塵勞，即使上升到三十三天，也仍然有慾望的塵勞。因此，善男子！應當這樣觀察，處於三界之中就沒有清凈的戒律。」 離垢威（菩薩名）對佛說：『如果說在三界中都是塵勞，那麼世尊所說的就與清凈戒律不相符了。菩薩如何才能脫離慾望的塵勞，獲得清凈的戒律，住在三界中而不被污染呢？』 世尊回答說：『善男子！知道』
【English Translation】 English version By guarding these precepts, one attains such merit. Furthermore, a Bodhisattva has four methods to attain luminous contemplation. What are the four? Instantly attaining contemplation of the clear Dharma; obtaining wisdom that protects one from poison, swords, fear, and disease; eliminating all thoughts of darkness; and having all merits unperturbed; these are the four. If a Bodhisattva can guard the precepts and follow these teachings, they will transcend ten fears. What are the ten? Being far from the fears of hell, animals, hungry ghosts, poverty, the world without a name, and demons; being far from the extinction sought by Sravakas and Pratyekabuddhas; being far from the fragile lives they receive, including gods, humans, and the fears and calamities brought by dragons, ghosts, spirits, Gandharvas (celestial musicians), Asuras (demigods), Kinnaras (celestial musicians), and Mahoragas (great serpents); being far from the calamities of poison, swords, sticks, fire, snakes, lizards, lions, tigers, and wolves; and transcending wrong views, being able to guard the precepts. Such a practitioner is the practice of a Bodhisattva, and this is the method to transcend these ten calamities. Furthermore, son of a noble family! The precepts are the light of the Buddha's teachings, and the Buddha's teachings are established upon the precepts. The path of a Bodhisattva, if one can uphold the precepts, one can approach the state of meditative concentration; from the precepts, one can attain the practice and understanding of wisdom and liberation. What is meant by precepts that can eternally liberate one from all defilements? What is meant by defilements that are connected to sins and merits? The attachments of the three realms are defilements. How should one transcend these defilements? Without thought, without conception, without consideration, without dwelling, without action, without establishment, without any contemplation, and without any seeking in all dharmas, this is called transcending all defilements. If, son of a noble family! A great Bodhisattva has not distanced themselves from defilements, then they do not have pure precepts. Why is that? Even if one reaches the Brahma heaven, there are still defilements of desire; even if one ascends to the Thirty-three Heavens, there are still defilements of desire. Therefore, son of a noble family! One should observe that those who are in the three realms do not have pure precepts. Li Gou Wei (a Bodhisattva's name) said to the Buddha: 'If it is said that all in the three realms are defilements, then what the World Honored One says does not align with pure precepts. How can a Bodhisattva detach from the defilements of desire, attain pure precepts, and reside in the three realms without being tainted?' The World Honored One replied: 'Son of a noble family! Know'
乎？為菩薩者無身塵勞，亦無毀戒亦無所住，見眾庶人著於三界故，則為犯戒。是菩薩以二事故行善權法，欲除三垢故處三界善權方便，菩薩大士自無塵勞，現在三界欲以開化群萌之類。譬，離垢威！而有男子，畫于虛空若書文字，現之悉現寧為難不？」
答曰：「甚難。天中天！」
佛言：「菩薩所興又難於彼，自無塵勞現於三界開化眾生。」
時離垢威而嘆頌曰：
「唯天中天！ 菩薩所興， 具足無極， 而行大悲。 已現脫門， 轉復反入， 所有城郭， 教授眾生， 掛礙之網。 譬如有人， 身生疾病， 療除危害， 非他人也， 等無有異。 如是，世尊！ 今日去害， 近世清凈， 于道菩薩， 因此解脫。 以是之故， 勸化眾生， 及諸異學， 由斯方便， 救濟眾生。 唯天中天！ 菩薩大士， 發大悲心， 聲聞、緣覺， 所不能及。 所以者何？ 聲聞、緣覺， 無有大悲、 善權方便， 具足之行。」
等集眾德三昧經卷上 大正藏第 12 冊 No. 0381 等集眾德三昧經
等集眾德三昧經卷中
西晉月氏三藏竺法護譯
爾時世尊復告離垢威力士言：
【現代漢語翻譯】 現代漢語譯本 『那麼，』佛問，『對於菩薩來說，他們自身沒有煩惱，也沒有破戒，也沒有任何執著。但當他們看到眾生執著於三界（欲界、色界、無色界）時，就好像他們自己犯了戒一樣。菩薩爲了兩個原因而行使善巧方便之法：爲了去除三垢（貪、嗔、癡），他們處在三界中，運用善巧方便。菩薩大士自身沒有煩惱，但爲了開化眾生，他們顯現在三界之中。』 『譬如，離垢威（菩薩名）！如果有人在虛空中繪畫或書寫文字，並使其顯現，這難道容易嗎？』 離垢威回答說：『非常困難，天中天（佛的尊稱）！』 佛說：『菩薩所做的事情比這還要困難，他們自身沒有煩惱，卻顯現在三界中開化眾生。』 這時，離垢威讚歎並吟誦道： 『唯有天中天！菩薩所行，具足無量功德，而行大悲。 他們已經顯現了解脫之門，卻又返回進入，所有城郭，教導眾生，擺脫掛礙之網。 譬如有人，身患疾病，自己療除危害，而不是他人，這沒有差別。 如是，世尊！今日去除危害，接近清凈，在道上的菩薩，因此解脫。 因為這個緣故，勸化眾生，以及其他學派，通過這種方便，救濟眾生。 唯有天中天！菩薩大士，發大悲心，是聲聞（聽聞佛法而修行的人）、緣覺（獨自悟道的人）所不能及的。 這是為什麼呢？因為聲聞、緣覺，沒有大悲心、善巧方便，以及具足的修行。』 等集眾德三昧經卷上 大正藏第 12 冊 No. 0381 等集眾德三昧經 等集眾德三昧經卷中 西晉月氏三藏竺法護譯 爾時世尊復告離垢威力士言：
【English Translation】 English version 『Then,』 the Buddha asked, 『for a Bodhisattva, they have no defilements of the body, nor do they break precepts, nor do they have any attachments. But when they see sentient beings attached to the three realms (the desire realm, the form realm, and the formless realm), it is as if they themselves have broken precepts. Bodhisattvas practice skillful means for two reasons: to remove the three poisons (greed, hatred, and ignorance), they dwell in the three realms, using skillful means. Great Bodhisattvas themselves have no defilements, but they manifest in the three realms to enlighten sentient beings.』 『For example, O』 Vimalakirti (name of a Bodhisattva)! If a man were to paint or write words in the empty space and make them appear, would that be easy?』 Vimalakirti replied, 『It would be very difficult, O』 Blessed One (an honorific title for the Buddha)!』 The Buddha said, 『What Bodhisattvas do is even more difficult than that. They themselves have no defilements, yet they manifest in the three realms to enlighten sentient beings.』 Then, Vimalakirti praised and recited: 『O』 Blessed One! The actions of Bodhisattvas are complete with immeasurable merits, and they practice great compassion. They have already manifested the gate of liberation, yet they return and enter, all the cities, teaching sentient beings, freeing them from the net of attachments. It is like a person who is sick, who cures their own illness, not someone else』s, there is no difference. Thus, O』 World Honored One! Today, removing harm, approaching purity, the Bodhisattvas on the path, are thus liberated. For this reason, they persuade sentient beings, and other schools of thought, through these skillful means, they save sentient beings. O』 Blessed One! The great Bodhisattvas, with their great compassionate hearts, are beyond the reach of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own). Why is this so? Because Sravakas and Pratyekabuddhas do not have great compassion, skillful means, and complete practice.』 The Samadhi Sutra on the Collection of All Merits, Volume 1 Taisho Tripitaka Volume 12, No. 0381, The Samadhi Sutra on the Collection of All Merits The Samadhi Sutra on the Collection of All Merits, Volume 2 Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty At that time, the World Honored One again spoke to the Bodhisattva Vimalakirti:
「族姓子！菩薩若聞如此行跡當勤奉行；云何求聞稟聽尊長，常行恭敬棄捐憍慢，言語柔和志性仁調，觀念於法猶如醫藥，于師和上設世尊想，自察其身思撰法藥發醫王想，于諸眾生為疾病想；若務求法，不當愛身，不貪命、不倚壽，不慕于容被服，常好經典以法為本；一切所有施而不吝，志利法誼放忽財利，將護法寶離俗所珍；以利法故滅除一切世間財賄，以法寶利蠲除凡俗所慕之珍，欲除眾生塵勞愛慾一切之瑕，常當慕求正法之典；欲度一切眾生之類皆至滅度，便當護持導以正法，以能導護正法典者，則能普獲將養一切所行德本。以是之故，假使有人慾求佛道，若欲逮成最正覺者，欲得豎立於法柱者，當學博聞。譬如，族姓子！須彌山王，為天大柱若天上柱，則為巍巍多所覆蓋，所在嚴飾于忉利天。」
佛言：「如是菩薩大士博覽廣聞則為慧柱，所可游居天上、世間光色巍巍。設，族姓子！若有菩薩志願佛道我當成佛，則當曉了權便博聞常修精進，一切眾生在於邪智，則為然設智慧燈明。假使菩薩入博聞時精勤求慧，則為具足眾生之智所作已辦。爾時諸天則為其人舉聲咨嘆歡喜，善心生焉：『今此正士如是誼像，博聞之力逮十種力，致最正覺諸根明達，如是利誼為菩薩行。執智慧刀割截一切塵勞之慾，若有
【現代漢語翻譯】 現代漢語譯本： 佛陀對一位族姓子說：『菩薩如果聽到這樣的修行方法，應當勤勉奉行。如何做呢？應當尋求聽聞尊長的教誨，常常恭敬他們，摒棄驕慢之心；言語要柔和，心性要仁慈調順；看待佛法要像看待治病的良藥；對待師父和尚要像對待世尊一樣恭敬；自己要反省自身，思考如何配製法藥，發願成為醫王；看待一切眾生要像看待病人一樣。如果致力於求法，就不應當愛惜自己的身體，不貪戀生命，不依賴長壽，不羨慕外貌和服飾，要常常喜愛經典，以佛法為根本。對於一切所有的東西，要樂於施捨而不吝嗇，看重佛法的利益，輕視錢財的利益，守護佛法珍寶，遠離世俗所珍視的東西。爲了利益佛法，要捨棄一切世間的財物；爲了佛法珍寶的利益，要捨棄凡俗所羨慕的珍寶；想要去除眾生的煩惱、愛慾等一切瑕疵，要常常追求正法的經典；想要度脫一切眾生，使他們都達到涅槃，就應當護持正法，引導他們走上正道。能夠引導和護持正法經典的人，就能普遍獲得和培養一切所修的德行根本。因此，假使有人想要追求佛道，想要成就最正覺，想要樹立法柱，就應當學習廣博的知識。譬如，族姓子！須彌山王（Mount Sumeru，佛教宇宙觀中的中心山），是天界的大柱子，如果它是天上的柱子，那麼它就巍峨高大，覆蓋著廣闊的區域，裝飾著忉利天（Trayastrimsa，欲界六天中的第二天）。』
佛陀說：『像這樣，菩薩大士博覽廣聞，就如同智慧的柱子，他所居住的地方，無論在天上還是人間，都光彩奪目。假設，族姓子！如果有菩薩發願要成就佛道，我當成佛，那麼就應當明瞭權巧方便，廣博聞法，常常精進修行。一切眾生都處於邪見之中，菩薩就如同點燃智慧的燈火。假使菩薩在廣博聞法時精勤求慧，那麼他就具備了眾生的智慧，所作的事情都已經完成。這時，諸天都會為這個人發出讚歎和歡喜的聲音，善心也隨之產生：『現在這位正士具有這樣的德行，憑藉廣博聞法的力量，獲得了十種力量，達到了最正覺，諸根明達，這樣的利益是菩薩所應修行的。』執持智慧之刀，割斷一切煩惱和慾望。如果有人
【English Translation】 English version: The Buddha said to a clansman, 'If a Bodhisattva hears of such practices, they should diligently follow them. How should they do this? They should seek to hear and receive teachings from their elders, always respecting them, abandoning arrogance; their speech should be gentle, their nature kind and harmonious; they should regard the Dharma as medicine; they should think of their teachers and preceptors as the World Honored One; they should examine themselves, consider how to prepare the Dharma medicine, and aspire to be a king of medicine; they should regard all sentient beings as patients. If they are devoted to seeking the Dharma, they should not cherish their own bodies, not be greedy for life, not rely on longevity, not admire appearances and clothing, but always love the scriptures, taking the Dharma as their foundation. They should be generous in giving away all that they have, valuing the benefits of the Dharma, disregarding the benefits of wealth, protecting the Dharma treasures, and distancing themselves from what the world treasures. For the sake of the Dharma, they should relinquish all worldly possessions; for the sake of the Dharma treasures, they should relinquish the treasures that ordinary people admire; wanting to remove all the flaws of sentient beings, such as afflictions and desires, they should always seek the scriptures of the true Dharma; wanting to liberate all sentient beings and lead them to Nirvana, they should uphold the true Dharma and guide them onto the right path. Those who can guide and uphold the true Dharma scriptures can universally obtain and cultivate all the roots of virtue they practice. Therefore, if someone wants to seek the path of Buddhahood, wants to attain the most perfect enlightenment, wants to establish the pillar of Dharma, they should study extensively. For example, clansman, Mount Sumeru (the central mountain in Buddhist cosmology), is the great pillar of the heavens; if it is the pillar of the heavens, then it is majestic and tall, covering a vast area, and adorning the Trayastrimsa Heaven (the second of the six heavens in the desire realm).'
The Buddha said, 'In this way, a Bodhisattva Mahasattva who has studied extensively is like a pillar of wisdom, and wherever they dwell, whether in the heavens or in the world, they shine brightly. Suppose, clansman, that a Bodhisattva aspires to the path of Buddhahood, saying, 'I shall become a Buddha,' then they should understand skillful means, study extensively, and always practice diligently. All sentient beings are in wrong views, and the Bodhisattva is like lighting the lamp of wisdom. If a Bodhisattva diligently seeks wisdom while studying extensively, then they will possess the wisdom of sentient beings, and what needs to be done will be accomplished. At that time, the devas will raise their voices in praise and joy for this person, and good thoughts will arise: 'This righteous person now has such virtue, and through the power of extensive learning, has attained the ten powers, reached the most perfect enlightenment, and has clear faculties; such benefits are what a Bodhisattva should practice.' Holding the sword of wisdom, they cut off all afflictions and desires. If someone
菩薩如是像誼，堪任明慧所說經法，則能蠲除眾生塵勞危厄。若有菩薩如是像誼，便能說法滅除愛慾，如是菩薩則能歸趣往古世尊所可游居，如是誼像則能降伏魔及官屬，如是堪任以十二事法輪為轉。』如，族姓子！菩薩大士精勤博聞立於聖達，應時即普三千大千世界所有眾魔，皆為憂愁悒戚難可：『今此菩薩不從我教違吾本心，皆見棄捐不得自由。』所以者何？族姓子！從聞獲智，智于塵勞為最尊，其無塵欲魔不得便，以是之故當作斯觀。假使菩薩開入博聞分別經典好樂於法，從是已往所可教授，降制眾魔、塵欲魔、陰蓋魔、起滅魔、天魔、官屬，是為四魔自然為伏。
「又族姓子！猶如往古諸菩薩者，所入博聞分別法誼好樂經典，今當粗舉略說其要。乃至曩昔久遠世時，無央數劫不可稱限，廣普無量不可思議。彼時劫中有一仙人名曰郁怛，處在林樹得五神通，常行等心慈悲喜護，游居幽藪心自念言：『吾行慈心，其身柔濡常悅安隱；不可以慈滅除眾生自在愛慾，亦不可去瞋恚、愚癡，曠絕邈路塵勞之慾，不以此慈能致聖賢之正見也。不可致福，安能逮成賢聖等觀？』復自念言：『常以二事可緣致賢聖正見。何謂二？聽省他音因緣，思惟靜志在行。』尋即歡喜發大精進，亦復入於法。『我於何所得聞是說？』
【現代漢語翻譯】 現代漢語譯本：菩薩如果具有這樣的品格，就能夠勝任理解和宣說佛法，從而消除眾生的煩惱和危難。如果菩薩具有這樣的品格，就能說法滅除愛慾。這樣的菩薩就能追隨過去諸佛的足跡。這樣的品格能夠降伏魔及其眷屬，能夠轉動十二事法輪。』如，善男子！菩薩大士精進勤奮，博學多聞，立於聖道，這時，三千大千世界所有的魔都會感到憂愁和沮喪，難以忍受：『現在這位菩薩不聽從我的教導，違揹我的本意，都被拋棄，不得自由。』為什麼呢？善男子！從聽聞佛法中獲得智慧，智慧對於消除煩惱是最重要的。沒有煩惱慾望，魔就無法得逞，因此應當這樣觀察。如果菩薩深入博聞，分別經典，喜愛佛法，從那時起，他所教導的，就能降伏眾魔，包括煩惱魔、五陰魔、生死魔、天魔及其眷屬，這四種魔自然會被降伏。 『又，善男子！就像過去諸菩薩一樣，他們深入博聞，分別法義，喜愛經典。現在我將簡要地舉例說明其中的要點。乃至在過去久遠的時間裡，經歷了無數劫，無法計數，廣闊無量，不可思議。在那個時代，有一位仙人名叫郁怛（Udatta，意為「高貴」），他住在樹林里，獲得了五神通，常常以平等心行慈悲喜捨，居住在幽靜的地方，心中自念：『我行慈心，身體柔軟，常常感到喜悅和安穩；但是不能用慈心來滅除眾生自在的愛慾，也不能去除嗔恚和愚癡，無法斷絕遙遠而渺茫的煩惱慾望，也不能用這種慈心來獲得聖賢的正見。不能獲得福報，又怎能達到賢聖的平等觀呢？』他又自念：『常常用兩件事可以達到賢聖的正見。哪兩件事呢？聽聞他人的教誨，以及在修行中靜心思考。』他立刻歡喜，發大精進，也進入了佛法。『我從哪裡可以聽到這樣的教誨呢？』
【English Translation】 English version: 'A Bodhisattva who possesses such qualities is capable of understanding and expounding the Dharma, thereby eliminating the afflictions and dangers of sentient beings. If a Bodhisattva possesses such qualities, they can preach the Dharma to eradicate desire. Such a Bodhisattva can follow in the footsteps of past Buddhas. Such qualities can subdue demons and their retinues, and can turn the twelve-spoked wheel of Dharma. 'Like, son of good family! When a Bodhisattva Mahasattva is diligent, learned, and established in the holy path, all the demons in the three thousand great thousand worlds will feel sorrow and distress, finding it unbearable: 'Now this Bodhisattva does not follow my teachings, goes against my will, and is abandoned, without freedom.' Why is this so? Son of good family! From hearing the Dharma, wisdom is gained, and wisdom is most important for eliminating afflictions. Without afflictions and desires, demons cannot succeed, therefore one should observe in this way. If a Bodhisattva delves into learning, distinguishes the scriptures, and delights in the Dharma, from that point on, what they teach can subdue all demons, including the demon of afflictions, the demon of the five aggregates, the demon of birth and death, the heavenly demon, and their retinues. These four demons will naturally be subdued. 'Furthermore, son of good family! Just like the Bodhisattvas of the past, who delved into learning, distinguished the meaning of the Dharma, and delighted in the scriptures. Now I will briefly illustrate the key points. Even in the distant past, through countless eons, immeasurable and inconceivable. In that era, there was a sage named Udatta (meaning 'noble'), who lived in the forest, attained the five supernormal powers, and always practiced loving-kindness, compassion, joy, and equanimity with an equal mind. He resided in a secluded place, thinking to himself: 'I practice loving-kindness, my body is soft, and I often feel joy and peace; but I cannot use loving-kindness to eliminate the free desires of sentient beings, nor can I remove anger and ignorance, nor can I cut off the distant and vague desires of afflictions, nor can I use this loving-kindness to attain the correct view of the sages. Unable to gain blessings, how can I achieve the equal view of the sages?' He further thought: 'There are always two things that can lead to the correct view of the sages. What are the two? Listening to the teachings of others, and contemplating in stillness during practice.' He immediately rejoiced, generated great diligence, and also entered the Dharma. 'Where can I hear such teachings?'
則以法故欲求經典，入于郡國、縣邑、丘聚，欲求經卷永不可聞。時魔天人往至其所言：『族姓子！吾有佛名將護讀誦，假族姓子自逼迫身日自暴炙，自聞其身所護音聲，然後乃書如是諸頌。爾乃令仁得聞此頌四句之絕。』於時，族姓子！郁怛仙士心自念言：『我從無數難限劫來棄捐此身，樂於牢獄，撾杖、鞭撻，或以利刀段段解身，形體離散肌肉斷絕，以愛慾故致得繫縛，遭是眾患不可稱數；不用此身不用危痛癢，未曾以身加益一切。假使能已導利群生，吾當以此無堅固身求得經典；我獲善利心懷悅豫，當從天人逮得聞典。』志未曾有，興世尊心而懷恭恪，則取利刀自割其身，日中自炙從耳聽聞。而謂天言：『愿天演說佛名將護讀誦，吾恭敬法故放捨身不惜壽命，以是因緣等集所聞。』時，族姓子！睹見上仙恭恪樂法巍巍如是，顏色黮黤憔悴，功德難睹即沒不現。於是上仙心自念言：『將無試吾聞此偈乎？為之恭敬奉順法故，自舍其身不惜壽命得聞之耶？吾所合集恭敬經典，所殖德本不失其功不見欺惑，假使我身至誠不虛，質直無諂愍哀眾生，不貪身命舍其體壽，聞此法者，由是誠諦，於此現世他方佛國奉修法者，斯等之人令現面像，使我見之得聞經法。』這立此愿口復說言。
「應時下方過三十二諸佛國土
【現代漢語翻譯】 現代漢語譯本：如果因為佛法的緣故想要尋求經典，進入到郡國、縣邑、村落，想要得到經卷卻永遠無法聽到。這時，魔界的天人來到他那裡說：『善男子！我這裡有佛的名號，可以守護讀誦，如果善男子你能夠逼迫自己，每天暴曬自己，親自聽到自己身體所發出的聲音，然後才書寫這些偈頌。你就能因此聽到這四句偈的精髓。』當時，善男子！郁怛仙士（Uddālaka，一位仙人）心中自念：『我從無數難以計量的劫以來，拋棄這個身體，樂於身處牢獄，遭受鞭打、杖擊，或者被利刀一段段地切割身體，形體分離，肌肉斷裂，因為愛慾的緣故而遭受束縛，經歷這些數不清的苦難；不利用這個身體，不顧及痛苦，從未用這個身體利益過一切眾生。如果能夠引導利益眾生，我應當用這個不堅固的身體去尋求經典；我獲得善利，心中歡喜，應當從天人那裡得到聽聞經典的機會。』他立下前所未有的志願，生起世尊之心，懷著恭敬之心，於是拿起利刀割自己的身體，在太陽下暴曬，從耳朵聽聞。他對天人說：『愿天人演說佛的名號，守護讀誦，我因為恭敬佛法而捨棄身體，不愛惜生命，因為這個因緣，聚集所聽聞的佛法。』當時，善男子！看到上仙如此恭敬樂法，如此莊嚴，臉色憔悴，功德難以見到，就消失不見了。於是上仙心中自念：『難道是試探我是否能聽到這偈頌嗎？爲了恭敬奉行佛法，我捨棄身體，不愛惜生命才得以聽聞嗎？我所聚集的恭敬經典的功德，所積累的德本不會失去它的功效，不會被欺騙，如果我的身體至誠不虛，正直沒有諂媚，憐憫眾生，不貪戀身體和壽命，捨棄身體和壽命，聽到這佛法的人，因為我的誠實，在這個現世或者他方佛國修行佛法的人，這些人會顯現他們的面容，讓我見到他們，聽到經法。』他立下這個願望，口中又說道。 『應時，下方經過三十二個佛國』
【English Translation】 English version: Then, because of the Dharma, desiring to seek scriptures, he entered districts, counties, towns, and villages, but seeking scriptures, he could never hear them. At that time, a heavenly being from the realm of Mara came to him and said: 『Son of a noble family! I have the Buddha's name, which protects and is recited. If you, son of a noble family, force yourself, exposing yourself to the sun daily, and personally hear the sound your body makes, then write these verses. You will then be able to hear the essence of these four lines.』 At that time, son of a noble family! Uddālaka (an ascetic) thought to himself: 『From countless immeasurable kalpas, I have abandoned this body, enjoyed being in prison, enduring beatings and whippings, or having my body cut into pieces by sharp knives, my form separated, my muscles severed. Because of desire, I have been bound, suffering countless afflictions. Not using this body, not caring about pain, I have never used this body to benefit all beings. If I can guide and benefit all beings, I should use this impermanent body to seek scriptures. I will obtain good benefits, my heart will be joyful, and I should obtain the opportunity to hear scriptures from the heavenly being.』 He made an unprecedented vow, generated the mind of the World Honored One, and with reverence, he took a sharp knife and cut his own body, exposed himself to the sun, and listened with his ears. He said to the heavenly being: 『May the heavenly being speak the Buddha's name, which protects and is recited. Because I revere the Dharma, I abandon my body, not cherishing my life. Because of this cause, I gather what I have heard.』 At that time, son of a noble family! Seeing the ascetic's reverence for the Dharma, so majestic, his face pale and haggard, his merits difficult to see, he disappeared. Then the ascetic thought to himself: 『Could it be that he was testing whether I could hear this verse? Because of my reverence for the Dharma, I abandoned my body, not cherishing my life, in order to hear it? The merits of my reverence for the scriptures that I have gathered, the roots of virtue that I have cultivated, will not lose their effect, will not be deceived. If my body is sincere and not false, upright without flattery, compassionate to all beings, not greedy for body and life, abandoning body and life, those who hear this Dharma, because of my sincerity, those who practice the Dharma in this present world or in other Buddha lands, these people will show their faces, so that I may see them and hear the scriptures.』 He made this vow, and then said: 『Immediately, below, passing through thirty-two Buddha lands』
，有世界名普等離垢，彼佛號曰無垢稱王如來、至真、等正覺，今現在說法。於時其佛即見上仙心之所念，又欲教化閻浮提人。譬如勇士屈申臂頃，彼佛如是斯須之頃，從己佛土忽然不現，即住止於上仙之前，及與菩薩五百俱。其如來這現世間，自然大光普有所照，而取天花億百千，伎樂不鼓自鳴，諸菩薩會於彼林藪。於時巖樹一切根、株、莖、節、枝、葉、華、實皆出法音。上勝仙士，適聞彼佛見其形像心無所畏，即時其體平復如故無有瘡疣。
「於是族姓子！上仙見無垢稱王如來、至真、等正覺，相好巍巍猶須彌山，威神光明逾于日月，神妙聖達為天人尊，諸根寂定若虛空不增不減，歡喜踴躍善心顯發。即從坐起更整衣服，偏袒右肩右膝著地，叉手白佛：『是我世尊，安住大聖，我歸命佛及法聖眾，唯佛世尊，為我說法。若聞經者建立奉行，蠲除眾生所貪受行，興于正見而說經典。』
「時族姓子！彼無垢稱王如來、至真、等正覺，緣仙士故，為諸天子及諸菩薩，分別說此等集眾德三昧之定。于眾會中八千天子往古造行修治誼理，即逮法忍。上勝仙士聞是三昧，踴躍歡喜入于微妙，尋時逮得無盡辯才。時彼如來，說八章句又復攝取。『何等為八？一切諸法皆為本凈，從想著致原自然凈也；諸法無漏，
【現代漢語翻譯】 現代漢語譯本：有一個世界名為普等離垢，那裡的佛名為無垢稱王如來（如來是佛的稱號之一，意為「如實而來」）、至真（意為達到真理的極致）、等正覺（意為平等覺悟），現在正在說法。當時，那位佛看到了上仙心中的想法，又想教化閻浮提（指我們所居住的這個世界）的人。就像勇士屈伸手臂那樣短暫的時間，那位佛在如此短暫的瞬間，從自己的佛土忽然消失，立即出現在上仙面前，並有五百位菩薩一同前來。如來出現在世間時，自然發出巨大的光芒普照一切，天空中飄落無數鮮花，樂器不敲自鳴，菩薩們聚集在那片樹林中。當時，巖石樹木的一切根、莖、節、枝、葉、花、果都發出佛法的聲音。上勝仙士，剛看到那位佛的形象，心中沒有絲毫畏懼，他的身體立刻恢復如初，沒有了瘡疣。 於是，族姓子（指佛陀對弟子的稱呼）！上仙看到無垢稱王如來、至真、等正覺，他的相貌莊嚴巍峨如須彌山（佛教中的聖山），威嚴神聖的光芒勝過日月，神妙聖潔，是天人所尊敬的。他的諸根寂靜安定，如同虛空一樣不增不減，心中歡喜踴躍，善心顯露。他立刻從座位上站起來，整理好衣服，袒露右肩，右膝跪地，合掌對佛說：『您是我的世尊（指佛陀），安住于大聖之境，我歸依佛、法（佛的教義）、聖眾（僧團），唯愿世尊為我說法。如果聽到佛經，我將建立奉行，去除眾生所貪戀的行為，興起正見，並宣說經典。』 當時，族姓子！那位無垢稱王如來、至真、等正覺，因為上仙的緣故，為諸天子和菩薩們分別宣說了這種名為『等集眾德』的三昧（佛教中的一種禪定）。在法會中，有八千位天子因為過去所修的善行，立即獲得了法忍（對佛法的理解和接受）。上勝仙士聽到這種三昧，歡喜踴躍，進入了微妙的境界，立刻獲得了無盡的辯才。當時，那位如來又說了八句偈語來概括佛法：『哪八句呢？一切諸法本來清凈，從妄想而生，其本性自然清凈；諸法無漏，
【English Translation】 English version: There was a world named Pǔ Děng Lí Gòu (普等離垢, meaning 'Universal Purity'), where a Buddha named Wú Gòu Chēng Wáng Rú Lái (無垢稱王如來, meaning 'Immaculate King Tathagata'), Zhi Zhēn (至真, meaning 'Ultimate Truth'), and Děng Zhèng Jué (等正覺, meaning 'Equal and Right Enlightenment') was currently teaching the Dharma. At that time, that Buddha saw the thoughts in the mind of the superior immortal and also desired to teach the people of Jambudvipa (閻浮提, referring to the world we inhabit). In a time as brief as a warrior flexing his arm, that Buddha, in such a short moment, suddenly disappeared from his own Buddha-land and immediately appeared before the superior immortal, along with five hundred Bodhisattvas. When the Tathagata appeared in the world, a great light naturally shone everywhere, countless flowers fell from the sky, musical instruments played without being struck, and Bodhisattvas gathered in that grove. At that time, all the roots, stems, nodes, branches, leaves, flowers, and fruits of the rocky trees emitted the sound of the Dharma. The superior immortal, upon seeing the image of that Buddha, felt no fear in his heart, and his body immediately returned to its original state, without any sores or blemishes. Then, O son of a noble family (a term used by the Buddha to address his disciples)! The superior immortal saw Wú Gòu Chēng Wáng Rú Lái, Zhi Zhēn, and Děng Zhèng Jué, whose appearance was majestic and towering like Mount Sumeru (須彌山, a sacred mountain in Buddhism), whose majestic and divine light surpassed the sun and moon, who was wondrous and holy, and revered by gods and humans. His senses were tranquil and stable, like the void, neither increasing nor decreasing. His heart was filled with joy and his good intentions were revealed. He immediately rose from his seat, adjusted his clothes, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'You are my World Honored One (世尊, referring to the Buddha), dwelling in the state of great holiness. I take refuge in the Buddha, the Dharma (the teachings of the Buddha), and the Sangha (the monastic community). I beseech the World Honored One to teach me the Dharma. If I hear the scriptures, I will establish and practice them, remove the attachments of sentient beings, cultivate right views, and proclaim the scriptures.' At that time, O son of a noble family! That Wú Gòu Chēng Wáng Rú Lái, Zhi Zhēn, and Děng Zhèng Jué, because of the superior immortal, separately explained this Samadhi (三昧, a state of meditative absorption) called 'Equal Gathering of All Virtues' to the gods and Bodhisattvas. In the assembly, eight thousand gods, due to their past good deeds, immediately attained Dharma-kṣānti (法忍, acceptance and understanding of the Dharma). The superior immortal, upon hearing this Samadhi, was filled with joy, entered a subtle state, and immediately attained inexhaustible eloquence. At that time, that Tathagata also spoke eight verses to summarize the Dharma: 'What are the eight? All dharmas (一切諸法, all phenomena) are originally pure, arising from delusion, their nature is naturally pure; all dharmas are without outflows,
一切諸漏皆為盡故也；諸法無著，皆度一切諸所著故也；諸法不虛，亦無有明吾我及人，平等一切諸法門故也；諸法何門，普現一切諸法門故也；諸法無來亦無往也；諸法懷來，斷除一切諸所趣故也；諸法平等，於三世無去來今故也；而無有二。是為上勝！八章句說，一切啟度，厭諸所有無有眾患。』
「佛告上勝仙士：『有八門句，至無有二。何謂八？諸法假號，倚名故也；諸法像色，猶從名興故也；諸法合會，依著字故也；諸法識自，由恣故也；諸法自然，則以無明自然故也；諸法為盡，習行愚故也；諸法無處，立於門者住無常故也；諸法平等，以一精進趣于門故也；是為上勝！八句門也，本無有二而致於二。』
「佛告上勝：『復有八精進句，至無有盡而得自在。何謂八？無者，修精進事，勸助咒愿，所修經典為現無處；彼者，行精進句，便能示現究竟法誼；不者，遵精進句，為除名色，為示現法，所說經法悉令蠲除；他者，奉于精進現寂然法；六者，志於精進講說經法，超度一切諸所掛礙；無本者，念精進句，為現如來無本之法；因者，精進為現一切緣法罪福為盡；等者，精進三昧示現諸法分別所趣；是為上勝！八精進句無盡辯才。』
「佛告上勝：『復有八法為妙法句，覺了諸法為志平
【現代漢語翻譯】 現代漢語譯本：一切煩惱都已斷盡；對一切法都不執著，因為已經超越了一切執著；一切法真實不虛，也沒有我、人等分別，因為一切法平等無二；一切法都是通往真理的門徑，能普遍展現一切法門；一切法無來無去；一切法都包含著來，斷除了一切所趨向；一切法平等，在過去、現在、未來三世中無去來今；而沒有二元對立。這就是最殊勝的！八章句闡述，一切都已開啟，厭離一切所有，沒有眾多的憂患。 佛陀告訴上勝仙士：『有八門句，達到無二。哪八個呢？一切法都是假名，依賴名稱而存在；一切法的形象和色彩，也都是從名稱而產生；一切法都是因緣和合，依附於文字；一切法的自我意識，都是由主觀意願產生；一切法自然而然，是因為無明的自然作用；一切法終將消亡，是因為習慣於愚癡的行為；一切法無處可立，因為立於門者都處於無常之中；一切法平等，因為以精進之心趨向真理之門；這就是最殊勝的！八句門，本來沒有二元對立，卻導致了二元對立。』 佛陀告訴上勝：『還有八精進句，達到無盡而獲得自在。哪八個呢？「無」是指修習精進之事，勸助咒愿，所修習的經典顯示無處可執；「彼」是指行精進之句，便能顯示究竟的法義；「不」是指遵循精進之句，爲了去除名色，爲了顯示法，所說的經法都應捨棄；「他」是指奉行精進，顯現寂然之法；「六」是指立志精進，講說經法，超越一切掛礙；「無本」是指念精進之句，爲了顯示如來無本之法；「因」是指精進，爲了顯示一切緣法，罪福都將消盡；「等」是指精進三昧，顯示諸法分別所趨向；這就是最殊勝的！八精進句，具有無盡的辯才。』 佛陀告訴上勝：『還有八法是妙法句，覺悟一切法，立志平等。』
【English Translation】 English version: All outflows are exhausted; all dharmas are without attachment, because all attachments are transcended; all dharmas are real and not false, and there is no distinction of self, others, etc., because all dharmas are equal and non-dual; all dharmas are gateways to truth, universally manifesting all dharma gates; all dharmas neither come nor go; all dharmas contain coming, cutting off all that is pursued; all dharmas are equal, without past, present, or future in the three times; and there is no duality. This is the most excellent! The eight-chapter verses explain that everything is opened, detesting all that exists, without numerous afflictions. The Buddha told Superior Immortal: 'There are eight gate verses, reaching non-duality. What are the eight? All dharmas are provisional names, relying on names to exist; the images and colors of all dharmas also arise from names; all dharmas are aggregates, relying on words; the self-consciousness of all dharmas arises from subjective will; all dharmas are natural, due to the natural function of ignorance; all dharmas will perish, due to the habit of foolish actions; all dharmas have no place to stand, because those who stand at the gate are in impermanence; all dharmas are equal, because with diligence, one approaches the gate of truth; this is the most excellent! The eight gate verses, originally without duality, lead to duality.' The Buddha told Superior: 'There are also eight diligence verses, reaching the endless and attaining freedom. What are the eight? 「No」 refers to practicing diligence, encouraging and assisting vows, the scriptures practiced show no place to grasp; 「That」 refers to practicing the verse of diligence, which can reveal the ultimate meaning of the Dharma; 「Not」 refers to following the verse of diligence, to remove name and form, to reveal the Dharma, all scriptures spoken should be abandoned; 「Other」 refers to practicing diligence, revealing the Dharma of stillness; 「Six」 refers to aspiring to diligence, speaking the scriptures, transcending all hindrances; 「Without origin」 refers to contemplating the verse of diligence, to reveal the Dharma of the Tathagata without origin; 「Cause」 refers to diligence, to reveal all conditioned dharmas, merits and demerits will be exhausted; 「Equal」 refers to diligence samadhi, revealing the different directions of all dharmas; this is the most excellent! The eight diligence verses have endless eloquence.' The Buddha told Superior: 'There are also eight dharmas that are wonderful dharma verses, realizing all dharmas, aspiring to equality.'
等。何謂八？空為印句，而無所倚而為現法；無想印句，無所建立而現經典；無愿印句，不依、不倚、不著、不求而為現法；本際印句、為本空句，而等御之為現經典；法界印句，等御諸法而為本現；無本印句，現入諸法；猶如印句，蠲除去、來、今所本現法；滅盡印句，究竟滅盡永除諸法之所本現；是為上勝！八印句也，皆悉分別平等諸法而得成就。是故於斯，上勝！自在之句及所問句，精進句並諸印句，常當安詳順行其句而精進學。』如是，族姓子！于彼無垢稱王分別所問，於此遣智至彼世界，及余菩薩五千億百千垓菩薩，斯須之間如發意頃自還佛土。雖還本土，無去、無來，其土人民不見如來為去、為來。
「於是，族姓子！上勝仙士獲無盡辯，意不疑妄亦無所失，得為諸天之所擁護，救護諸天、降伏眾魔及外異道；行入郡國、縣邑、州域大邦，為一切人講說經法，分別演斯等集眾德三昧。具足千歲宣現此典，開化八萬四千群萌之類住于聲聞，發起八萬四千眾生志於緣覺，八萬四千黎庶皆發無上正真道意，勸助八萬四千蒸民后悉當爲轉輪聖王，八萬四千建立帝釋梵天慈悲喜護，無央數人得生天上。上勝仙士至於末後仙沒之時，生於無垢稱王如來、至真、正覺之土，在於普等無垢世界，與萬四千天子俱。」
【現代漢語翻譯】 現代漢語譯本：什麼是八種印句？空印句，它不依賴任何事物而顯現為現法；無想印句，它不建立任何事物而顯現為經典；無愿印句，它不依賴、不倚靠、不執著、不尋求而顯現為現法；本際印句，它是本空之句，以此來統御一切，顯現為經典；法界印句，它統御諸法而顯現為根本；無本印句，它顯現並融入諸法；猶如印句，它去除過去、現在、未來所顯現的法；滅盡印句，它究竟滅盡並永遠去除諸法所顯現的根本；這就是殊勝的八印句，它們都能分別平等地成就諸法。因此，殊勝者！對於自在之句以及所問之句，精進之句以及諸印句，應當常常安詳地順應這些句子的含義而精進學習。』如此，族姓子！在無垢稱王分別所問時，以此智慧遣送至彼世界，以及其餘菩薩五千億百千垓菩薩，在極短的時間內，如發意頃刻間就返回佛土。雖然返回本土，但無去無來，其土人民不見如來有去有來。 於是，族姓子！殊勝仙士獲得無盡的辯才，意念不虛妄也沒有任何缺失，得到諸天的擁護，救護諸天，降伏眾魔和外道；他進入郡國、縣邑、州域大邦，為一切人講說經法，分別演說這些集眾德的三昧。他具足千歲宣講此經典，開化八萬四千種羣萌之類安住于聲聞乘，發起八萬四千眾生立志于緣覺乘，八萬四千黎庶都發起了無上正真道意，勸助八萬四千民眾，他們後來都將成為轉輪聖王，八萬四千人建立帝釋梵天慈悲喜護，無數人得以昇天。殊勝仙士在最後仙逝之時，將往生於無垢稱王如來（Tathagata）、至真（Arhat）、正覺（Samyaksambuddha）的佛土，在普等無垢世界，與萬四千天子在一起。
【English Translation】 English version: What are the eight seals? The seal of emptiness, which manifests as the present dharma without relying on anything; the seal of non-perception, which manifests as scripture without establishing anything; the seal of non-desire, which manifests as the present dharma without relying, depending, clinging, or seeking; the seal of the fundamental limit, which is the phrase of fundamental emptiness, and by which all things are governed, manifesting as scripture; the seal of the dharma realm, which governs all dharmas and manifests as the fundamental; the seal of no-origin, which manifests and enters into all dharmas; the seal of 'like,' which removes the present dharma manifested by the past, present, and future; the seal of extinction, which ultimately extinguishes and forever removes the fundamental manifestation of all dharmas; these are the supreme eight seals, which all equally and distinctly accomplish all dharmas. Therefore, O Supreme One! Regarding the phrases of freedom, the phrases of inquiry, the phrases of diligence, and all the seals, you should always calmly follow the meaning of these phrases and diligently learn. Thus, O son of a noble family! When the King Immaculate Glory distinguished the questions, with this wisdom he sent to that world, and the remaining Bodhisattvas, five hundred billion hundred thousand nayutas of Bodhisattvas, in a very short time, as quickly as a thought, returned to their Buddha lands. Although they returned to their lands, there was no going or coming, and the people of those lands did not see the Tathagata as having gone or come. Then, O son of a noble family! The Supreme Immortal obtained inexhaustible eloquence, his mind was not deluded nor did he lose anything, he was protected by the devas, he protected the devas, subdued the demons and the heretics; he entered the counties, cities, states, and great nations, and for all people he spoke the scriptures, distinguishing and expounding these samadhis that gather all virtues. He fully expounded this scripture for a thousand years, enlightening eighty-four thousand kinds of beings to abide in the Sravaka vehicle, inspiring eighty-four thousand beings to aspire to the Pratyekabuddha vehicle, and eighty-four thousand common people all generated the aspiration for the unsurpassed, true, and right path, encouraging eighty-four thousand people, who would later all become Chakravartin kings, and eighty-four thousand established the compassion, joy, and protection of Indra and Brahma, and countless people were born in the heavens. When the Supreme Immortal finally passed away, he was born in the Buddha land of the Tathagata (Tathagata), Arhat (Arhat), and Samyaksambuddha (Samyaksambuddha) King Immaculate Glory, in the universally equal and immaculate world, together with ten thousand four thousand devas.
佛言：「族姓子！欲知爾時上勝仙士為異人乎？勿造斯觀。所以者何？則吾是也。吾以至誠建立心願，即致下方所在世界無垢稱王如來至。以是之故，族姓子！當作是觀，於樂法菩薩，如來未曾取滅度，正法之教亦無滅盡。其好樂法為菩薩者，他方世界諸佛世尊則現目前。樂法菩薩，若在巖處，若在樹下獨閑居者，若中間坐，即時得見受總持門，置於手掌若現裓上，若在頭上若在頂上，近而不遠。樂法菩薩已為曾見過去諸佛，又諸天人發其辯才，亦復從受辯才之慧。樂法菩薩於此經典無有窮盡，諸佛世尊及諸天人不奪其愿。道所建立猶得自在，欲得住立百歲、千歲、一劫、過劫，亦得由己。樂法菩薩除老、病、死興發其心，其意所在堅強久固，御于大智辯才之慧。樂法菩薩未曾發意犯於他人，以是之故，離垢威！聞斯博聞所積行者，遵奉精進便當逮獲於此名德，當復過是復倍無數。若有菩薩欲得獲致福藏德普，慶無終既祿無窮已，菩薩所厚功祚無量，不可稱限無能盡極其邊際者。離垢威！知其大海水尚可數渧，測知限量得其底泥。菩薩所興三事——戒、聞、施惠，不可勝限得其邊際；三千大千世界尚可稱量知其銖兩盡其邊際，欲盡菩薩所興三事，戒聞施道不可限量。是為族姓子！三事行品。
「三事之
【現代漢語翻譯】 現代漢語譯本：佛說：『善男子！你想知道那時最殊勝的仙人是其他人嗎？不要這樣看。為什麼呢？因為我就是。我以至誠之心建立誓願，就感得下方世界的無垢稱王如來降臨。因此，善男子！應當這樣理解，對於喜愛佛法的菩薩來說，如來從未涅槃，正法的教誨也永不滅盡。那些喜愛佛法、立志成為菩薩的人，其他世界的諸佛世尊會立刻顯現在他們面前。喜愛佛法的菩薩，無論是在巖洞中，還是在樹下獨自靜坐，或者在中間坐著，都能立刻見到總持法門，如同放在手掌上，或者顯現在衣褶上，或者在頭上，或者在頭頂上，非常接近而不遙遠。喜愛佛法的菩薩已經見過過去的諸佛，而且諸天人會啓發他們的辯才，他們也會從諸天人那裡接受辯才的智慧。喜愛佛法的菩薩對於這部經典沒有窮盡的時候，諸佛世尊和諸天人不會奪走他們的願望。他們所建立的道業可以自在，想要住世一百年、一千年、一劫、甚至超過一劫，都可以由自己決定。喜愛佛法的菩薩會發起除老、病、死的心，他們的意志堅定持久，駕馭著大智慧和辯才的智慧。喜愛佛法的菩薩從未想過侵犯他人。因此，離垢威（菩薩名）！聽聞這些廣博的修行，遵循並精進修行，就應當獲得這樣的名聲和功德，而且會超過這些無數倍。如果有菩薩想要獲得福德寶藏，功德普遍，慶幸沒有終結，福祿無窮無盡，菩薩所積累的功德無量無邊，無法稱量，無法窮盡其邊際。離垢威！要知道，大海的水尚且可以數出水滴，可以測量出海底的泥土。菩薩所修的三件事——戒律、聞法、佈施，是無法窮盡其邊際的；三千大千世界尚且可以稱量出其重量，知道其邊際，想要窮盡菩薩所修的三件事，戒律、聞法、佈施之道是無法做到的。這就是善男子！三事行品的意義。』 『三事之
【English Translation】 English version: The Buddha said: 『Son of good family! Do you want to know if that most excellent immortal was someone else? Do not view it that way. Why? Because it is I. I established a sincere vow, and thus caused the Tathagata, the Immaculate King of the world below, to come. Therefore, son of good family! You should understand it this way: for a Bodhisattva who delights in the Dharma, the Tathagata has never entered Nirvana, and the teachings of the true Dharma will never be extinguished. Those Bodhisattvas who delight in the Dharma and aspire to become Bodhisattvas, the Buddhas and World Honored Ones of other worlds will immediately appear before them. A Bodhisattva who delights in the Dharma, whether in a cave, or sitting alone under a tree, or sitting in the middle, will immediately see the Dharani gate, as if placed in the palm of their hand, or appearing on their robe, or on their head, or on the top of their head, very close and not far away. A Bodhisattva who delights in the Dharma has already seen the Buddhas of the past, and the devas will inspire their eloquence, and they will also receive the wisdom of eloquence from the devas. For a Bodhisattva who delights in the Dharma, this sutra is inexhaustible, and the Buddhas and World Honored Ones and the devas will not take away their vows. The path they have established is free, and they can choose to live for a hundred years, a thousand years, a kalpa, or even beyond a kalpa, as they wish. A Bodhisattva who delights in the Dharma will arouse the mind to overcome old age, sickness, and death, their will is firm and lasting, and they are guided by great wisdom and the wisdom of eloquence. A Bodhisattva who delights in the Dharma has never intended to harm others. Therefore, O Vimalakirti (name of a Bodhisattva)! Hearing these vast practices, following and diligently practicing them, one should attain such fame and merit, and it will surpass these countless times. If a Bodhisattva wishes to obtain a treasure of merit, universal virtue, endless joy, and infinite blessings, the merit accumulated by the Bodhisattva is immeasurable, beyond calculation, and its boundaries cannot be exhausted. O Vimalakirti! Know that the water of the great ocean can still be counted drop by drop, and the mud at the bottom of the sea can be measured. The three things practiced by a Bodhisattva—precepts, hearing the Dharma, and giving—are boundless; the three thousand great thousand worlds can still be weighed and their boundaries known, but to exhaust the three things practiced by a Bodhisattva, the path of precepts, hearing the Dharma, and giving, is impossible. This is the meaning of the three practices, O son of good family!』 『The three things of』
中博聞為尊、為勝、為長、為無疇匹。譬如須彌山王；持戒、施惠，猶如芥子在須彌山側，當觀博聞則須彌山王也。譬如飛鳥𦒡翔虛空，足影所翳，寧幾如乎？持戒、施惠猶如斯也。譬如虛空弘普無際，博聞之德其若茲矣！所以者何？族姓子！施有二益，離貧匱、得大富。戒有二益，度惡趣、生昇天。聞有二益，得聖慧、除邪疑。其佈施者，不離諸漏所受之陰。其持戒者，所受諸陰亦與漏俱。其博聞者，無有諸漏亦不受陰。以是之故，離垢威！斯謂菩薩博聞之應。」
佛說施、戒、博聞之時，三萬二千群生殖眾德本，皆發無上正真道德，五百比丘漏盡意解得法眼凈。
於是離垢威力士白佛言：「菩薩幾法行，疾得不起法忍？」
佛言：「族姓子！菩薩有四法行，疾得不起法忍。何謂四？一、觀身如影而得解脫；二、入于諸法如呼聲響；曉了其心猶如幻化；察一切法皆歸盡滅；是為四，菩薩疾得不起法忍。復有四法。何謂四？普修弘慈加諸眾生；設使學者起於人想勸使曉解，一切諸法令知盡無不造有事；普皆睹見諸佛之法，不以肉眼亦非天眼，亦非法眼無所依倚；分明曉了心之所入，亦無有心、亦不見心、亦無緣會；是為四。復有四。何謂四？一切所有施而不吝；棄捐邪見；奉清凈禁；寂除塵勞；是
【現代漢語翻譯】 現代漢語譯本：博聞（廣博的知識）最為尊貴、最為殊勝、最為長久、無可比擬。譬如須彌山王（佛教中的神山）；持戒（遵守戒律）、施惠（給予恩惠），猶如芥子在須彌山側，應當觀察博聞則如須彌山王一般偉大。譬如飛鳥翱翔虛空，足影所遮蔽之處，能有多少呢？持戒、施惠就像這樣微不足道。譬如虛空廣闊無垠，博聞的功德就像虛空一樣廣大！這是什麼原因呢？族姓子（佛陀對在家弟子的稱呼）！佈施有二種益處，能使人脫離貧困、獲得大富。持戒有二種益處，能使人脫離惡道、升入天界。博聞有二種益處，能使人獲得聖慧（聖人的智慧）、消除邪見疑惑。那些佈施的人，不能脫離諸漏（煩惱）所受的五陰（色、受、想、行、識）。那些持戒的人，所受的五陰也與諸漏相伴。那些博聞的人，沒有諸漏也不受五陰。因此，離垢威（菩薩名）！這就是菩薩博聞的應有之義。」 佛陀在講述佈施、持戒、博聞的時候，三萬二千眾生都種下了善根，都發起了無上正真道心，五百比丘漏盡意解，獲得了法眼清凈。 這時，離垢威力士（菩薩名）問佛陀說：『菩薩修行多少法，才能迅速獲得不起法忍（對法理的深刻理解和接受）？』 佛陀說：『族姓子！菩薩修行四種法，就能迅速獲得不起法忍。哪四種呢？一、觀察身體如影子般虛幻而獲得解脫；二、領悟一切諸法如呼聲的迴響；明白自己的心猶如幻化；觀察一切諸法都歸於滅盡；這就是四種，菩薩能迅速獲得不起法忍。還有四種法。哪四種呢？普遍修習廣大的慈悲心加於眾生；即使有學者產生人相的執著，也要勸導他們明白，一切諸法都是空無的，不造作有為之事；普遍見到諸佛的法，不是用肉眼，也不是用天眼，也不是用法眼，沒有任何依憑；清楚明白心的所入之處，既沒有心，也看不到心，也沒有因緣和合；這就是四種。還有四種。哪四種呢？一切所有都施捨而不吝嗇；拋棄邪見；奉行清凈的戒律；寂靜地消除塵勞；這就是四種。』
【English Translation】 English version: Extensive learning is the most honored, the most superior, the most enduring, and incomparable. It is like Mount Sumeru (a sacred mountain in Buddhism); keeping precepts and giving charity are like mustard seeds beside Mount Sumeru. One should observe that extensive learning is like Mount Sumeru. It is like a bird flying in the sky, how much is the shadow of its feet covering? Keeping precepts and giving charity are like that. It is like the vast and boundless sky, the merit of extensive learning is like that! Why is this so? O son of a good family! Giving has two benefits: it can free one from poverty and bring great wealth. Keeping precepts has two benefits: it can lead one out of evil realms and into heavenly realms. Extensive learning has two benefits: it can bring sacred wisdom and eliminate doubts and wrong views. Those who give charity cannot escape the five aggregates (form, feeling, perception, mental formations, and consciousness) that are subject to outflows (defilements). Those who keep precepts, their five aggregates are also accompanied by outflows. Those who have extensive learning have no outflows and do not receive the five aggregates. Therefore, O Li Gou Wei (a Bodhisattva's name)! This is what it means for a Bodhisattva to have extensive learning. When the Buddha spoke of giving, keeping precepts, and extensive learning, thirty-two thousand beings planted roots of virtue, all generated the supreme and true path, and five hundred monks, having exhausted their outflows and understood the meaning, obtained the purity of the Dharma eye. Then, Li Gou Wei (a Bodhisattva's name), a powerful warrior, asked the Buddha, 'How many practices does a Bodhisattva need to cultivate to quickly attain the forbearance of non-arising of dharmas (a profound understanding and acceptance of the truth)?' The Buddha said, 'O son of a good family! A Bodhisattva who cultivates four practices can quickly attain the forbearance of non-arising of dharmas. What are the four? First, observing the body as an illusion like a shadow and attaining liberation; second, understanding all dharmas as echoes of a sound; realizing that one's mind is like an illusion; observing that all dharmas return to extinction; these are the four, and a Bodhisattva can quickly attain the forbearance of non-arising of dharmas. There are also four practices. What are the four? Universally cultivating great compassion for all beings; even if a practitioner develops the notion of a person, one should persuade them to understand that all dharmas are empty and not to create conditioned things; universally seeing the dharmas of all Buddhas, not with the physical eye, nor with the heavenly eye, nor with the Dharma eye, without any reliance; clearly understanding where the mind enters, there is no mind, one does not see the mind, and there is no causal gathering; these are the four. There are also four. What are the four? Giving away everything without stinginess; abandoning wrong views; upholding pure precepts; and peacefully eliminating defilements; these are the four.'
為四。復有四。何謂四？遵忍辱力入于諸法；悉知盡索；而崇精進；好澹泊法；是為四。復有四。何謂四？逮得禪定則無所倚；察于智慧亦不輕戲；攝權方便不著眾生；皆具所行入無等倫；是為四。復有四。何謂四？常行大慈導利眾生；具足大悲不厭終始；行於大喜欣樂於法；行於大護除諸倚著；是為四。復有四。何謂四？證明部分於三脫門；除諸三世過去、來、今；超度三界；觀一切法本凈無穢。」佛言：「離垢威！是為四法行，菩薩大士疾得不起法忍。」
佛說此時，離垢威菩薩逮得不起法忍，歡喜踴躍升處虛空，去地四丈九尺。三千大千世界六反震動，其大光明普照世界而雨天花，百千伎樂不鼓自鳴。於時世尊，知離垢威菩薩所念，尋時欣笑，五色光從口出，照於十方無數佛國，還繞三匝從頂上入。
賢者阿難，即從坐起更整衣服，偏袒右肩右膝著地，叉手白佛以偈贊曰：
「得尊凈智慧， 其目清明好， 諸根為寂定， 澹泊度無極。 光明照七尺， 金容神巍巍， 何故現欣笑？ 唯愿為分別。 知諸天人行， 心意所歸趣； 三世之清凈， 睹之所像類。 其慧常通達， 未曾有掛礙； 何故現欣笑？ 月姿哀為說。 過世天中天， 將來之世尊，
【現代漢語翻譯】 現代漢語譯本： 又有四種。是哪四種呢？以忍辱的力量進入諸法；完全瞭解並徹底探究；從而崇尚精進；喜愛淡泊的法；這便是四種。又有四種。是哪四種呢？獲得禪定則不依賴任何事物；觀察智慧也不輕率戲弄；攝取權巧方便而不執著于眾生；都具備所修行的進入無與倫比的境界；這便是四種。又有四種。是哪四種呢？常行大慈引導利益眾生；具足大悲不厭倦始終；行於大喜欣樂於法；行於大護除掉一切依賴執著；這便是四種。又有四種。是哪四種呢？在三解脫門中證明部分；去除過去、現在、未來三世的束縛；超越三界；觀察一切法本來清凈沒有污穢。」佛說：「離垢威（菩薩名）！這便是四種修行方法，菩薩大士能夠迅速獲得不起法忍（菩薩的果位）。」 佛說此時，離垢威菩薩獲得不起法忍，歡喜踴躍升到虛空中，離地面四丈九尺。三千大千世界六次震動，巨大的光明普照世界並降下天花，百千種樂器不敲自鳴。這時世尊，知道離垢威菩薩心中所想，隨即欣然微笑，五色光從口中發出，照耀十方無數佛國，環繞三圈從頭頂進入。 賢者阿難，立即從座位上起身整理衣服，袒露右肩右膝著地，合掌向佛以偈頌讚嘆道： 『獲得尊貴的清凈智慧， 他的眼睛清澈明亮， 諸根寂靜安定， 淡泊度過無邊際。 光明照耀七尺， 金色的容貌神聖威嚴， 為何顯現微笑？ 唯愿您為我們分別解說。 知道諸天人的行為， 以及他們心意所歸向； 三世的清凈， 所見到的形象。 他的智慧常通達， 從未有任何障礙； 為何顯現微笑？ 如月亮般慈悲地為我們解說。 過去世的天中天， 未來世的世尊，'
【English Translation】 English version: There are also four. What are the four? To enter all dharmas with the power of patience; to fully understand and thoroughly investigate; thereby to uphold diligence; to love the dharma of detachment; these are the four. There are also four. What are the four? Having attained samadhi, one does not rely on anything; observing wisdom, one does not act lightly or playfully; embracing skillful means without attachment to sentient beings; all possess the practice to enter an unparalleled state; these are the four. There are also four. What are the four? To constantly practice great loving-kindness to guide and benefit sentient beings; to be full of great compassion without tiring from beginning to end; to practice great joy, delighting in the dharma; to practice great protection, removing all reliance and attachment; these are the four. There are also four. What are the four? To prove the part in the three doors of liberation; to remove the bonds of the past, present, and future three times; to transcend the three realms; to observe that all dharmas are originally pure and without defilement.」 The Buddha said, 「Li Gou Wei (name of a Bodhisattva)! These are the four practices, and a Bodhisattva Mahasattva can quickly attain the non-arising dharma-kshanti (a Bodhisattva's attainment)." At this time, when the Buddha spoke, Bodhisattva Li Gou Wei attained the non-arising dharma-kshanti, joyfully leaped into the air, rising forty-nine feet above the ground. The three thousand great thousand worlds shook six times, a great light illuminated the world and heavenly flowers rained down, and hundreds of thousands of musical instruments played without being struck. At this time, the World Honored One, knowing what Bodhisattva Li Gou Wei was thinking, smiled with delight, and five-colored light emanated from his mouth, illuminating countless Buddha lands in the ten directions, circling three times and entering from the top of his head. The Venerable Ananda, immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and with his palms together, praised the Buddha with a verse: 『Having attained the noble pure wisdom, His eyes are clear and bright, His senses are tranquil and settled, Detached, he crosses the boundless. Light shines seven feet, His golden countenance is divine and majestic, Why do you show a smile? We beseech you to explain it to us. Knowing the actions of gods and humans, And where their minds are directed; The purity of the three times, The images that are seen. His wisdom is always penetrating, Never having any obstacles; Why do you show a smile? Please explain it to us with compassion like the moon. The Heaven of Heavens of the past, The World Honored One of the future,'
今現十方佛， 智慧暢無量， 修行悉清白， 療愈若干病， 一切靡不了， 愿為分別說。 其身普周遍， 於此諸佛國； 言音悉暢達， 無數之剎土。 心向一切人， 常垂弘大慈； 最勝哀為說， 敷演斯笑意。 所在究練法， 寂然如月游， 無喻如幻化， 自然若如夢， 所獲致得利， 常如雨泡起。 何故現欣笑？ 無師子師子， 解空無有想， 超度愿脫門。 諸法為自然， 了現究竟誼； 寂默常調定， 游步如虛空。 愿佛分別意， 今笑何感療？ 孰為發妙心， 志願尊覺慧？ 誰令力除魔， 應坐樹王下？ 最勝今日誰， 而為超擁護？ 何故現欣笑？ 大雄發遣說。 諸聲聞之眾， 不能蹈斯地， 一切之緣覺， 莫敢逮此道； 是諸佛境界， 其德如大海。 何感而欣笑？ 世勝哀說之。」
佛告阿難：「爾為寧見離垢威，踴在虛空去地四丈九尺乎？」
對曰：「已見。天中天！」
佛言：「離垢威力士菩薩，過三百不可計會劫，當逮得無上正真，為最正覺，號力嚴凈王如來、正真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，在於
【現代漢語翻譯】 現代漢語譯本 如今十方諸佛，智慧廣大無邊， 修行清凈無瑕，能療愈各種疾病， 一切都明瞭通達，愿為我們分別解說。 他們的身形普遍周遍，遍佈于各個佛國； 他們的言語聲音暢通無阻，傳達到無數的剎土。 他們的心向著一切眾生，常懷著弘大的慈悲； 以最殊勝的慈悲為我們解說，展現出這微笑的含義。 他們所處之處都在精進修習佛法，寂靜安詳如月亮執行， 他們的境界不可比擬，如夢幻般變化，自然而然如同夢境， 他們所獲得的利益，常常如雨中的泡沫般生起。 為何現在展現出歡喜的笑容？沒有老師的教導， 他們理解空性，沒有執著，超越了願望和解脫的門檻。 諸法本自如此，明瞭顯現究竟的真諦； 他們寂靜常住于禪定，行走如虛空般自在。 愿佛陀分別解釋這含義，如今的微笑有何感應？ 是誰發起了這微妙的心，立志追求尊貴的覺悟智慧？ 是誰有力量降伏魔障，應當坐在菩提樹下？ 今天最殊勝的是誰，能夠超越一切的擁護？ 為何現在展現出歡喜的笑容？大雄（佛陀的尊稱）請您開示。 諸位聲聞弟子，不能到達這個境界， 一切的緣覺，也不敢企及這條道路； 這是諸佛的境界，他們的功德如大海般深廣。 因何感應而展現歡笑？世尊，請您慈悲解說。」
佛陀告訴阿難：『你是否看見離垢威（菩薩名）在虛空中，離地四丈九尺高？』
阿難回答說：『我已經看見了，天中天（佛陀的尊稱）！』
佛陀說：『離垢威力士菩薩，經過三百不可計數的大劫，將證得無上正真之道，成為最正覺的佛陀，號為力嚴凈王如來（如來是佛的十號之一，意為「如實而來」）、正真、等正覺（佛的稱號，意為「平等正覺」）、明行成為（佛的稱號，意為「明瞭修行，成就一切」）、善逝（佛的稱號，意為「善於逝去，到達涅槃」）、世間解（佛的稱號，意為「瞭解世間一切」）、無上士（佛的稱號，意為「無上之人」）、道法御（佛的稱號，意為「引導眾生走上正道」）、天人師（佛的稱號，意為「天人和人類的導師」），為佛、眾祐（佛的稱號，意為「眾生的庇護者」），在
【English Translation】 English version Now, the Buddhas of the ten directions, their wisdom is vast and boundless, Their practice is pure and flawless, capable of healing various illnesses, They understand everything completely, may they explain it to us separately. Their forms pervade everywhere, throughout all Buddha lands; Their voices are unobstructed, reaching countless lands. Their hearts are directed towards all beings, always holding great compassion; With the most supreme compassion, they explain to us, revealing the meaning of this smile. Wherever they are, they diligently practice the Dharma, peaceful and serene like the moon's journey, Their realm is incomparable, like a dreamlike transformation, naturally like a dream, The benefits they obtain, constantly arise like bubbles in the rain. Why do they now show a joyful smile? Without a teacher's guidance, They understand emptiness, without attachment, transcending the gates of desire and liberation. All dharmas are naturally so, clearly manifesting the ultimate truth; They are peaceful and always in samadhi, walking freely like the void. May the Buddha explain this meaning, what is the response to this smile now? Who has initiated this subtle mind, aspiring to pursue noble awakened wisdom? Who has the power to subdue the demons, and should sit under the Bodhi tree? Who is the most supreme today, able to transcend all protection? Why do they now show a joyful smile? Great Hero (an epithet for the Buddha), please enlighten us. The disciples of the Sravakas, cannot reach this realm, All Pratyekabuddhas, dare not attain this path; This is the realm of the Buddhas, their merits are as vast as the ocean. What is the response that causes this smile? World Honored One, please explain with compassion.」
The Buddha said to Ananda: 'Do you see the power of Vimalakirti (a Bodhisattva's name), rising in the sky, four and nine feet above the ground?'
Ananda replied: 'I have seen it, Honored One among the heavens!'
The Buddha said: 'The Bodhisattva Vimalakirti, after three hundred incalculable kalpas, will attain the unsurpassed true path, becoming the most perfectly enlightened Buddha, named the King of Pure Power Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'thus come'), True and Right, Perfectly Enlightened, Accomplished in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Guide of the Dharma, Teacher of Gods and Humans, Buddha, Protector of All, in
東方世界名清凈，劫名凈嘆。力嚴凈王如來清凈世界，富樂熾盛，人民安隱，米穀平賤，快樂難及，諸天人播殖無數。彼國人民被服、飲食、居止、舍宅，譬如第四兜率天上。其佛說法無有奇特異種之說，唯但宣暢菩薩篋藏；其佛國土無有聲聞、緣覺之名，皆純菩薩逮得法忍，諸菩薩眾甚多無極。其佛壽命無有限量，其土無有八據之難，降伏眾魔抑制怨敵，無有群邪諸外異道。其佛世界地紺琉璃，紫磨黃金分錯其間。」
於是離垢威菩薩，從虛空下，稽首佛足歸命世尊，從佛請求欲得出家。
爾時鉤鎖菩薩前白佛言：「唯！天中天！怪未曾有。如今大聖講說經典，其有諸天在於虛空，名德高妙皆詣如來；適見如來尋時歡喜，棄捐貢高自大之念，稽首世尊投身自歸。大聖乃能開化於此離垢威力士憍高自大，來詣佛所逮得大法，當爲無量不可思議眾生之類，演說經法令除慢恣。唯然，世尊！其離垢威菩薩大士，為從幾佛、如來、至真、等正覺殖眾德本，乃能疾逮如是神通？」
世尊告曰：「鉤鎖！欲知其離垢威力士菩薩，已曾得供養六十二億諸佛大聖，殖眾德本，建立無上正真之道，當復奉事無數諸佛，凈修梵行。」
鉤鎖又問：「唯然，世尊！以何所殖無德之本而忘道意，心懷憍慢自大之性，
【現代漢語翻譯】 現代漢語譯本：東方世界名為清凈，其劫名為凈嘆。力嚴凈王如來（佛名）的清凈世界，富饒繁榮，人民安樂，米穀便宜，快樂無比，諸天人在此播種無數。彼國人民的衣著、飲食、居所、住宅，如同第四兜率天（欲界天之一）一般。其佛說法沒有奇特或異樣的教義，只是宣講菩薩的法藏；其佛國土沒有聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）之名，都是純粹的菩薩，證得法忍（對佛法真理的認可）。菩薩眾非常眾多，沒有窮盡。其佛的壽命沒有限度，其國土沒有八難（指難以修行佛法的八種障礙），降伏眾魔，抑制怨敵，沒有邪惡的群體和外道。其佛的世界地面是紺青色的琉璃，紫磨黃金分佈其間。 於是，離垢威菩薩（菩薩名），從虛空中下來，向佛陀的足部頂禮，歸命世尊，請求在佛陀處出家。 這時，鉤鎖菩薩（菩薩名）向前對佛說：『世尊！真是前所未有的奇事。如今大聖您在講說經典，那些在虛空中的諸天，名聲高尚，都來到如來這裡；他們一見到如來就立刻歡喜，拋棄了貢高自大的念頭，向世尊頂禮，投身歸依。大聖您竟然能夠開化這位離垢威猛的力士，讓他拋棄驕傲自大，來到佛所獲得大法，將為無量不可思議的眾生演說經法，消除他們的傲慢和放縱。世尊！這位離垢威菩薩大士，究竟是從多少佛、如來、至真、等正覺那裡種下功德根本，才能如此迅速地獲得這樣的神通？』 世尊告訴鉤鎖：『鉤鎖！你想知道這位離垢威猛的力士菩薩，他已經供養過六十二億諸佛大聖，種下功德根本，建立了無上正真的道，將來還會奉事無數諸佛，清凈地修行梵行。』 鉤鎖又問：『世尊！他究竟種下了什麼樣的無德之本，才會忘記道意，心中懷有驕慢自大的習性？』
【English Translation】 English version: The eastern world is named Pure, and its kalpa is named Pure Sigh. The pure world of the Tathagata (Buddha's title) named King of Pure Power and Majesty is rich and prosperous, its people are peaceful, rice and grains are cheap, happiness is unparalleled, and countless devas and humans cultivate there. The clothing, food, dwellings, and residences of the people in that country are like those in the fourth Tusita Heaven (one of the heavens in the desire realm). The Buddha's teachings there do not have any peculiar or unusual doctrines, but only expound the Bodhisattva's treasury of teachings; in that Buddha's land, there are no names of Sravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own), all are pure Bodhisattvas who have attained the forbearance of the Dharma (acceptance of the truth of the Dharma). The multitude of Bodhisattvas is vast and limitless. The Buddha's lifespan is without limit, and his land is free from the eight difficulties (eight obstacles to practicing the Dharma), subduing all demons, suppressing enemies, and there are no evil groups or heretical paths. The ground of that Buddha's world is made of dark blue lapis lazuli, with purple gold interspersed throughout. Then, the Bodhisattva named Immaculate Power (Bodhisattva's name), descended from the sky, bowed at the feet of the Buddha, took refuge in the World Honored One, and requested to leave home under the Buddha. At that time, the Bodhisattva named Hook Lock (Bodhisattva's name) stepped forward and said to the Buddha: 'World Honored One! This is an unprecedented marvel. Now that the Great Sage is expounding the scriptures, the devas in the sky, who are of high virtue, all come to the Tathagata; upon seeing the Tathagata, they immediately rejoice, abandon their arrogance and pride, bow to the World Honored One, and take refuge. The Great Sage is able to transform this powerful warrior named Immaculate Power, causing him to abandon his pride and arrogance, come to the Buddha to receive the great Dharma, and will expound the Dharma for countless inconceivable beings, eliminating their arrogance and indulgence. World Honored One! From how many Buddhas, Tathagatas, Perfectly Enlightened Ones did this great Bodhisattva, Immaculate Power, plant the roots of merit, that he is able to so quickly attain such supernatural powers?' The World Honored One replied to Hook Lock: 'Hook Lock! If you wish to know about this powerful warrior Bodhisattva, Immaculate Power, he has already made offerings to sixty-two billion Great Sage Buddhas, planted the roots of merit, established the supreme and true path, and will continue to serve countless Buddhas, practicing pure conduct.' Hook Lock then asked: 'World Honored One! What kind of roots of non-virtue did he plant that he forgot the intention of the path and harbored arrogance and pride?'
來詣世尊欲有所試？」
佛告鉤鎖：「有四事法，為菩薩行而忘道意。何謂四？心懷憍慢；不恭敬法；輕易善師；從后謗議；是為四。復有四法。何謂四？而複習樂聲聞之眾，與同所歸；志樂下度；誹謗菩薩；忘法師恩；是為四。復有四。何謂四？其行諛諂；於法慢誕；二事自活；求于利養而著奉侍；是為四。復有四。何謂四？不覺魔事；為罪所蓋；纏綿蔽法；志性怯弱。鉤鎖！是為四法，菩薩忘失道意。鉤鎖又聽！離垢威用何等故，為菩薩行而忘道意？往古世時，此賢劫中初始有佛，號曰拘婁秦如來、至真、等正覺，興出於世。于彼世時，有善財大勢貴姓極富梵志。時有一子，魔所惑立自發貢高，不欲往詣于如來所長益法，與沙門梵志諸長者俱，斗諍罵詈多所誹謗，不肯受法，亦不見法，不得法師，亦不恭敬承順其教。當爾現世違失五法。何謂五？則離於佛不復相見不得聞法；不復建立菩薩之業不復咨問；所當行者而復忘失眾德之本；無堅固意在於道心；攝取不善尋時則離於道行心。爾時尋離此五法行。」
佛言：「鉤鎖！欲知是時所名善財大勢貴姓梵志子乎？豈是異人？勿作斯觀。所以者何？則今離垢威菩薩是也！于彼世時心懷自大，尋則忘失所修道意，久復將護宿命德本諸通慧心；又有餘福，不復
【現代漢語翻譯】 『前來拜訪世尊，想要試探些什麼嗎？』
佛陀告訴鉤鎖：『有四種法，會讓菩薩在修行時忘記道心。是哪四種呢？心中懷有驕慢；不恭敬佛法；輕視善知識；在背後誹謗議論；這就是四種。還有四種法。是哪四種呢？又喜歡和聲聞眾在一起，與他們同流合污；志向安於下乘；誹謗菩薩；忘記法師的恩德；這就是四種。還有四種。是哪四種呢？行為諂媚虛偽；對佛法傲慢輕率；用兩種手段謀生；爲了利益供養而執著于奉承侍候；這就是四種。還有四種。是哪四種呢？不能覺察魔事；被罪業所覆蓋；被纏縛而遮蔽佛法；意志怯懦軟弱。鉤鎖！這四種法，會讓菩薩忘失道心。鉤鎖你再聽！離垢威菩薩是因為什麼原因，在菩薩修行時忘記道心呢？在過去世時，這個賢劫剛開始有佛的時候，佛號為拘婁秦如來（Kakusandha，過去七佛之一），至真、等正覺，出現於世。在那時，有一位名叫善財的大勢貴族，姓梵志，極其富有。當時他有一個兒子，被魔所迷惑，自高自大，不願去如來那裡增長佛法，與沙門、梵志、諸長者一起，爭鬥謾罵，多方誹謗，不肯接受佛法，也不見佛法，不親近法師，也不恭敬順從他們的教導。當時他現世就違背了五種法。是哪五種呢？就遠離了佛，不再相見，不能聽聞佛法；不再建立菩薩的功業，不再請教；所應當修行的，又忘記了眾德的根本；沒有堅定的意志在道心上；攝取不善，很快就離開了道行之心。當時就離開了這五種法行。』
佛說：『鉤鎖！想知道那時所說的善財大勢貴族梵志的兒子嗎？難道是別人嗎？不要這樣看。為什麼呢？就是現在的離垢威菩薩啊！他在那時心中自大，很快就忘記了所修的道心，後來又護持了宿命的德本和各種通慧之心；還有其餘的福報，不再……』
【English Translation】 'Have you come to the World Honored One to test something?'
The Buddha told Hook Lock: 'There are four things that cause a Bodhisattva to forget the intention of the path while practicing. What are the four? Harboring arrogance; not respecting the Dharma; belittling good teachers; slandering and gossiping behind their backs; these are the four. There are also four other things. What are the four? Again, enjoying the company of the Śrāvaka (hearer) assembly, aligning with their goals; being content with lower aspirations; slandering Bodhisattvas; forgetting the kindness of Dharma teachers; these are the four. There are also four more. What are the four? Acting with flattery and deceit; being arrogant and careless towards the Dharma; making a living by two means; seeking profit and offerings while being attached to serving; these are the four. There are also four more. What are the four? Not being aware of demonic activities; being covered by sins; being entangled and obscuring the Dharma; having a timid and weak nature. Hook Lock! These four things cause a Bodhisattva to lose the intention of the path. Hook Lock, listen again! What caused the Bodhisattva Immaculate Majesty to forget the intention of the path while practicing? In the past, at the beginning of this Bhadrakalpa (fortunate aeon) when the first Buddha appeared, named Kakusandha Tathagata (拘婁秦如來), the Truly Enlightened One, the Perfectly Enlightened One, appeared in the world. At that time, there was a wealthy and powerful Brahmin (梵志) named Sudhana (善財). He had a son who was deluded by demons, became arrogant, and did not want to go to the Tathagata to increase his Dharma. He fought, cursed, and slandered with Śramaṇas (沙門), Brahmins, and elders, refusing to accept the Dharma, not seeing the Dharma, not getting close to Dharma teachers, and not respectfully following their teachings. At that time, he violated five things in his present life. What are the five? He was separated from the Buddha, no longer seeing him, and not hearing the Dharma; he no longer established the work of a Bodhisattva, no longer inquired; what he should have practiced, he forgot the root of all virtues; he had no firm intention in the path; he took in unwholesome things and quickly departed from the path of practice. At that time, he departed from these five practices.'
The Buddha said: 'Hook Lock! Do you want to know who the son of the wealthy and powerful Brahmin named Sudhana was at that time? Is it someone else? Do not think like that. Why? It is the Bodhisattva Immaculate Majesty now! At that time, he was arrogant in his heart and quickly forgot the intention of the path he had cultivated. Later, he protected the virtuous roots of his past lives and all the wisdom of his mind; he also had other merits, no longer...'
誹謗于諸通慧，故為力士而有大勢。承佛聖旨不為眾惡，聞佛音聲便自發來，自以己力欲比如來。又聞世尊說菩薩力，尋即棄捐貢高慢恣，往古所殖眾善之本，則現目前便逮法忍，威神通慧無所想念。」
爾時力士鉤鎖菩薩謂離垢威：「唯，族姓子！興發何法逮得法忍？」
離垢威答曰：「發起一切凡夫之法。」
又問：「云何而發？」
答曰：「所發起者，至后究竟永無所有，亦非不異。其所發起，常不復令有所依倚，亦無所證。」
鉤鎖又問：「族姓子！凡夫之法及與佛法，有何差別？寧有若干乎？」
即便答曰：「假號而名，因有若干，其誼無異。」
又問：「唯，族姓子！其凡夫法，以何解誼？」
答曰：「無常亦無想念，無顛倒誼。」
又問：「族姓子！所謂誼者，何所歸趣？」
答曰：「鉤鎖！其達誼者，亦不蠲除凡夫之法，亦不獲于佛道法。」
又問：「族姓子！何謂法誼？」
答曰：「無有二誼，為諸法誼。」
又問：「不曰：『其正見者，有二因緣，從他聞、若思惟，厥行猶具。』」鉤鎖又問：「如來不說但歸要誼之故，誼則成要，因此何緣要得誼乎，不取美辭？」
答曰：「教不但取要誼，終不毀壞，
【現代漢語翻譯】 現代漢語譯本 他曾誹謗那些通達智慧的人，所以轉產生為力士，擁有強大的力量。他接受佛的聖旨，不再作惡。聽到佛的聲音，便自己前來，想要以自己的力量與如來相比。後來，他聽聞世尊講述菩薩的力量，立刻拋棄了貢高我慢的習氣，過去所積累的眾多善根，便在眼前顯現，立刻獲得了法忍（對佛法的真理能夠安忍接受的智慧）。他的威德、神通和智慧，都達到了無所執著的境界。 當時，力士鉤鎖菩薩（Bodhisattva Hook-Lock, 一位菩薩的名字）問離垢威菩薩（Bodhisattva Immaculate-Might, 一位菩薩的名字）說：『族姓子（對菩薩的尊稱）！修習什麼法才能獲得法忍？』 離垢威菩薩回答說：『發起一切凡夫的法。』 鉤鎖菩薩又問：『如何發起？』 離垢威菩薩回答說：『所發起的法，最終究竟是空無所有的，也不是與空無所有不同的。它所發起的，永遠不再有所依賴，也沒有什麼可以證得。』 鉤鎖菩薩又問：『族姓子！凡夫的法和佛法，有什麼差別？難道有若干不同嗎？』 離垢威菩薩回答說：『只是假借名稱而已，因為有名稱所以顯得不同，但其意義本質上沒有差別。』 鉤鎖菩薩又問：『族姓子！凡夫的法，如何理解其意義？』 離垢威菩薩回答說：『是無常的，也沒有任何想念，沒有顛倒的意義。』 鉤鎖菩薩又問：『族姓子！所謂的意義，最終歸向哪裡？』 離垢威菩薩回答說：『鉤鎖！通達意義的人，既不捨棄凡夫的法，也不獲得佛道的法。』 鉤鎖菩薩又問：『族姓子！什麼是法的意義？』 離垢威菩薩回答說：『沒有兩種意義，這就是諸法的意義。』 鉤鎖菩薩又問：『不是說：』正見的人，有兩種因緣，從他人聽聞，或者自己思惟，他的行為就具備了。』如來不說只是歸於要義的緣故，意義就成了要義，因此什麼緣故要得到意義，而不取美好的言辭？』 離垢威菩薩回答說：『教法不僅僅是取其要義，最終也不會毀壞。』
【English Translation】 English version He had slandered those who were wise and insightful, and therefore was reborn as a powerful man with great strength. Having received the Buddha's holy decree, he ceased from evil deeds. Upon hearing the Buddha's voice, he came of his own accord, desiring to compare his own strength to that of the Tathagata (Buddha). Later, upon hearing the World Honored One speak of the power of the Bodhisattvas, he immediately abandoned his arrogance and pride. The many roots of goodness he had cultivated in the past manifested before him, and he immediately attained Dharma-kṣānti (the wisdom to patiently accept the truth of the Dharma). His majestic power, spiritual abilities, and wisdom reached a state of non-attachment. At that time, the Bodhisattva Hook-Lock (a Bodhisattva's name) asked the Bodhisattva Immaculate-Might (a Bodhisattva's name): 'Oh, son of a noble family! By cultivating what Dharma does one attain Dharma-kṣānti?' Bodhisattva Immaculate-Might replied: 'By initiating the Dharma of all ordinary beings.' Hook-Lock Bodhisattva further asked: 'How is it initiated?' Bodhisattva Immaculate-Might replied: 'That which is initiated, in the end, is ultimately empty and without substance, yet it is not different from emptiness. That which is initiated never again relies on anything, nor is there anything to be attained.' Hook-Lock Bodhisattva further asked: 'Oh, son of a noble family! What is the difference between the Dharma of ordinary beings and the Dharma of the Buddha? Are there several differences?' Bodhisattva Immaculate-Might replied: 'They are merely provisional names. Because there are names, they appear different, but their essential meaning is not different.' Hook-Lock Bodhisattva further asked: 'Oh, son of a noble family! How is the meaning of the Dharma of ordinary beings to be understood?' Bodhisattva Immaculate-Might replied: 'It is impermanent, without any thought, and without the meaning of being inverted.' Hook-Lock Bodhisattva further asked: 'Oh, son of a noble family! Where does the so-called meaning ultimately lead?' Bodhisattva Immaculate-Might replied: 'Hook-Lock! One who understands the meaning neither abandons the Dharma of ordinary beings nor attains the Dharma of the Buddha's path.' Hook-Lock Bodhisattva further asked: 'Oh, son of a noble family! What is the meaning of the Dharma?' Bodhisattva Immaculate-Might replied: 'There are not two meanings; this is the meaning of all Dharmas.' Hook-Lock Bodhisattva further asked: 'Is it not said: 'One with right view has two causes: from hearing from others or from one's own contemplation, and their conduct is complete.' The Tathagata does not say that it is only due to returning to the essential meaning that the meaning becomes essential. Therefore, for what reason is it necessary to obtain the meaning, and not to take beautiful words?' Bodhisattva Immaculate-Might replied: 'The teachings are not only about taking the essential meaning, and ultimately they will not be destroyed.'
為菩薩美辭乎？則無有失，自損毀也。假使有得美辭誼者，彼所逮者亦無所獲。其菩薩者，不歸於要誼而說法誼，以聰哲故。其不逮得、不用誼報，一切諸法猶得自在，為尊、為長、為無等倫。所可分別，限時消滅究竟滅度，本末永寂則為相誼。世尊所說，以故，鉤鎖！其歸命誼則不御法，亦無所念、亦無御者、不捨不御，其無所念則為堅要，其要堅者彼乃謂誼。」
鉤鎖又問：「唯，族姓子！豈有方計，其歸要誼，彼則歸要一切法乎？」
答曰：「有，族姓子！」
又問：「以何因緣？」
答曰：「諸法無本，一切悉空、諸法澹泊，假使歸要于空誼者，要澹泊誼亦復如斯，以是之故，族姓子！其歸要誼則為道歸一切諸法。」答曰：「族姓子！佛不言曰：『了一切諸法，悉歸要御。』」答曰：「如斯！以是之故，一切諸法推究本誼根原，所歸要者其究竟誼，是等之門則第一誼。如雲何當求所如所也！求如是行者，設無有法亦非法，亦無所起、亦無所滅。諸賢聖道無有二道，亦無所作、亦非不作、亦非無造，如是則造菩薩之道。道無所造亦不求誼，亦儀不錯亂。」離垢威說是語時，五百比丘、八百天子，遠離塵垢得法眼凈。
離垢威菩薩謂鉤鎖曰：「族姓子！如來所說但歸要誼不取美辭
【現代漢語翻譯】 現代漢語譯本：如果菩薩追求華麗的辭藻，那並非沒有過失，而是自我損毀。即使有人獲得了華麗的辭藻和意義，他所獲得的也毫無價值。真正的菩薩，不執著于表面的意義而宣說佛法真諦，因為他們具有智慧。他們不追求回報，一切諸法都能自在運用，成為尊貴、長者、無與倫比的存在。他們所能分別的，是有限的時間終將消逝，最終達到究竟的寂滅，本源和末端都永遠寂靜，這才是真正的意義。世尊所說的，因此，鉤鎖（菩薩名）！真正的歸命在於不執著於法，心中無所念、無所執著、不捨棄也不執著，心中無所念才是堅定的根本，這個根本才是真正的意義。 鉤鎖又問：『是的，族姓子（對菩薩的尊稱）！是否有方法，使歸於根本意義的人，也歸於一切法的根本意義呢？』 答道：『有的，族姓子！』 又問：『是什麼原因呢？』 答道：『諸法沒有本源，一切都是空性的、諸法都是淡泊的。如果歸於空性的意義，那麼淡泊的意義也是如此。因此，族姓子！歸於根本意義就是歸於一切諸法的道路。』 答道：『族姓子！佛並沒有說：『瞭解一切諸法，都歸於根本的執著。』』 答道：『確實如此！因此，一切諸法推究其本源，所歸的根本就是究竟的意義，這是通往第一義諦的門徑。就像如何尋求真如一樣！尋求真如的修行者，即使沒有法，也不是非法，既不生起也不滅亡。諸賢聖之道沒有兩條道路，既不是有所作為，也不是無所作為，也不是無所造作，這樣才是造就菩薩之道。道無所造作也不追求意義，也不會錯亂。』 離垢威（菩薩名）說這些話的時候，五百比丘、八百天子，遠離塵垢，獲得了清凈的法眼。 離垢威菩薩對鉤鎖說：『族姓子！如來所說的只是歸於根本的意義，不追求華麗的辭藻。』
【English Translation】 English version: If a Bodhisattva seeks beautiful words, it is not without fault, but self-destruction. Even if one obtains beautiful words and meanings, what they obtain is worthless. A true Bodhisattva does not cling to superficial meanings but proclaims the true Dharma, because they possess wisdom. They do not seek rewards, and all dharmas can be used freely, becoming noble, elders, and unparalleled beings. What they can discern is that limited time will eventually pass, and ultimately reach complete Nirvana, with the origin and end both eternally silent, and this is the true meaning. What the World Honored One said, therefore, Hook-Lock (a Bodhisattva's name)! True refuge lies in not clinging to the Dharma, having no thoughts in the mind, no attachments, neither abandoning nor clinging, and having no thoughts in the mind is the firm foundation, and this foundation is the true meaning. Hook-Lock then asked: 'Yes, son of a noble family (a respectful term for a Bodhisattva)! Is there a method by which those who return to the fundamental meaning also return to the fundamental meaning of all dharmas?' He replied: 'Yes, son of a noble family!' He asked again: 'What is the reason?' He replied: 'Dharmas have no origin, all are empty, and all dharmas are tranquil. If one returns to the meaning of emptiness, then the meaning of tranquility is also the same. Therefore, son of a noble family! Returning to the fundamental meaning is the path to returning to all dharmas.' He replied: 'Son of a noble family! The Buddha did not say: 'Understanding all dharmas, all return to fundamental attachments.' He replied: 'Indeed! Therefore, all dharmas, when their origin is investigated, what they return to is the ultimate meaning, and this is the gateway to the first principle. It is like how one should seek Suchness! A practitioner who seeks Suchness, even if there is no dharma, it is not non-dharma, neither arising nor ceasing. The paths of the sages have no two paths, neither acting nor non-acting, nor creating, and this is how the path of a Bodhisattva is created. The path is without creation and does not seek meaning, nor is it confused.' When Immaculate-Majesty (a Bodhisattva's name) spoke these words, five hundred monks and eight hundred heavenly beings, freed from defilements, obtained the pure Dharma eye. The Bodhisattva Immaculate-Majesty said to Hook-Lock: 'Son of a noble family! What the Tathagata speaks of is only returning to the fundamental meaning, not seeking beautiful words.'
。計此誼者無有二行，究竟其誼亦無所生，是故如來說此誼耳！但歸要誼不取美辭。其歸要誼並及美辭，本凈平等志性自然無所超越。如來故曰：『但歸要誼不取美辭。』
「複次，族姓子！如來所以說此言者，何以二事故興于正見。何等為二？聽察他音、緣省思惟。其不博聞於法律者，順以三昧在於終始墮于貢高，類斯之故。世尊告曰：『聽省法律乃為博聞多所勸助。』以聽經法悉以奉行，凈于所療至賢聖道。」
又問：「云何比丘思惟療行？」
答曰：「以法療行亦無所行，是為思惟要事有療行。族姓子！是為療行之所謂者。複次，族姓子！假使菩薩療行，不發音聲不起吾我，有所講說諸行處者，若說去者若說還者，一切皆亦無住、亦無所得，亦無過去、亦無當來、亦不現在修此諸事，是謂思惟要者而以療行。設見諸法一切自然悉歸滅盡，設受諸法思觀要凈，假令察見一切諸法本凈同像，亦睹要凈。設見一切諸法，諸法自然從本凈起，亦觀要凈。設使觀見一切諸法本末不生，究竟無起究竟無滅，亦觀要凈。設使觀見一切諸法本凈滅度，亦觀要凈，亦不寂然亦無所觀，是謂為觀。是所觀者，亦無所觀亦無所見，假使無見無所觀者，所見如是亦不見，則不名曰有所見也。」
於是世尊贊離垢
【現代漢語翻譯】 現代漢語譯本：計算這個意義沒有兩種方式，究竟這個意義也沒有產生，所以如來說這個意義！但歸根結底的意義不採用華麗的辭藻。其歸根結底的意義以及華麗的辭藻，本性清凈平等，自然而然，沒有可以超越的。如來因此說：『但歸根結底的意義不採用華麗的辭藻。』 「再者，善男子！如來說這些話的原因，是因為什麼兩種原因使正見興起？哪兩種呢？聽聞他人的言論、通過思考來省察。那些不廣泛聽聞佛法的人，順著三昧的修行，從開始到結束都陷入貢高我慢，像這樣的緣故。世尊說：『聽聞佛法能夠廣博見聞，多有勸助。』通過聽聞佛法並全部奉行，凈化所修行的道路，直至賢聖之道。」 又問：『比丘如何思考修行？』 回答說：『以佛法修行，也沒有什麼可執著的修行，這就是思考要事，有修行。善男子！這就是修行的含義。再者，善男子！假設菩薩修行，不發出聲音，不起我執，對於所講說的諸行之處，無論是說去還是說還，一切都無所住、無所得，也沒有過去、沒有未來、也沒有現在修這些事，這就是思考要事而修行。假設見到諸法一切自然都歸於滅盡，假設領受諸法，思考觀察要達到清凈，假設觀察到一切諸法本性清凈，如同一個形象，也看到要達到清凈。假設見到一切諸法，諸法自然從本性清凈而生起，也觀察要達到清凈。假設觀察到一切諸法從本到末都不生，究竟沒有生起，究竟沒有滅亡，也觀察要達到清凈。假設觀察到一切諸法本性清凈，滅度，也觀察要達到清凈，也不寂靜，也沒有所觀察，這就是觀察。所觀察的，也沒有所觀察，也沒有所見，假設沒有見，沒有所觀察，所見是這樣，也看不到，就不叫做有所見。』 於是世尊讚歎離垢。
【English Translation】 English version: Calculating this meaning has no two ways, ultimately this meaning also has no arising, therefore the Tathagata speaks of this meaning! But the essential meaning does not adopt flowery language. Its essential meaning, along with flowery language, is inherently pure and equal, natural and without anything to transcend. Therefore, the Tathagata says: 『But the essential meaning does not adopt flowery language.』 Furthermore, son of a good family! The reason why the Tathagata speaks these words is because of what two reasons do right views arise? What are the two? Listening to the words of others, and examining through contemplation. Those who do not widely hear the Dharma, following the practice of Samadhi, from beginning to end fall into arrogance, for reasons like this. The World Honored One said: 『Listening to the Dharma can broaden one's knowledge and be of great assistance.』 By listening to the Dharma and practicing it completely, one purifies the path of practice, until the path of the wise and holy. Again, it is asked: 『How does a Bhikkhu contemplate practice?』 The answer is: 『Practicing with the Dharma, there is also no practice to cling to, this is contemplating the essential matter, there is practice. Son of a good family! This is the meaning of practice. Furthermore, son of a good family! Suppose a Bodhisattva practices, does not make a sound, does not give rise to self-attachment, regarding the places of all practices that are spoken of, whether speaking of going or returning, all are without dwelling, without attainment, and there is no past, no future, and no present practicing these things, this is contemplating the essential matter and practicing. Suppose one sees that all dharmas naturally return to extinction, suppose one receives all dharmas, contemplates and observes to reach purity, suppose one observes that all dharmas are inherently pure, like one image, one also sees the need to reach purity. Suppose one sees all dharmas, that all dharmas naturally arise from inherent purity, one also observes the need to reach purity. Suppose one observes that all dharmas from beginning to end do not arise, ultimately there is no arising, ultimately there is no extinction, one also observes the need to reach purity. Suppose one observes that all dharmas are inherently pure, extinguished, one also observes the need to reach purity, neither is there stillness, nor is there anything to observe, this is observation. That which is observed, there is also nothing to observe, and there is nothing seen, suppose there is no seeing, there is nothing to observe, what is seen is like this, one also does not see, then it is not called having something seen.』 Then the World Honored One praised the one free from defilement.
威菩薩曰：「善哉，善哉！族姓子！有所說者，當如仁說。其思要凈為菩薩者，法不虛妄。其思要凈為菩薩者，法無陰蓋。其思要凈為菩薩者，無有此法亦無脫門。其思要凈為菩薩者，所行法者亦無所除、亦無所行、亦無去來，是則等觀為正見也。見一切法以平等故，亦不不等如有所見。」
又問：「云何一切諸法而不等，如有所見、如無所見？」
「又，族姓子！此諸法者，亦無欣見、亦無不見，本末平等亦無所生，此之謂也！亦無所生、亦無所有，不越所見、不入寂然，此謂平等。亦不不有、亦無所有，亦非自然、非不自然，是謂平等。是所言者亦無所說，行無所生，亦無有見、亦無越度，平等寂然，斯謂等觀，以能入于平等故也。」
又復重問：「何故名曰平等入寂然乎？」
答曰：「等於吾我、亦等非我，一切諸法亦無形像亦無毀呰，是謂平等入于寂然。」
於是鉤鎖菩薩白佛言：「唯然，世尊！至未曾有正入寂然，所由相者本凈滅度，菩薩皆知如是諸法。若復聞者乃能信解，有所游居亦不中半而取滅度。」
佛告鉤鎖：「以故菩薩善權方便而以為樂，以權方便修具足行，發一切心歸於游處四法。何等四？行大慈；無極哀；為諸通慧；不斷佛教；是為四。假使能奉宣修
【現代漢語翻譯】 現代漢語譯本：威菩薩說：『好啊，好啊！善男子！你所說的，應當像你所說的那樣。如果想要清凈成為菩薩，所修的法就不會虛妄。如果想要清凈成為菩薩，所修的法就沒有陰蓋（指煩惱的遮蔽）。如果想要清凈成為菩薩，就沒有所謂的法，也沒有脫離的方法。如果想要清凈成為菩薩，所修的法既沒有去除，也沒有修行，也沒有來去，這就是等觀（平等觀察）的正見。因為見到一切法都是平等的，所以也不會有不平等之類的見解。』 又問：『為什麼說一切諸法不平等，如同有所見、如同無所見呢？』 答：『又，善男子！這些諸法，既沒有欣喜的見解，也沒有不欣喜的見解，它們的本末是平等的，也沒有產生。這就是所說的意思！既沒有產生，也沒有所有，不超越所見，也不進入寂然，這叫做平等。既不是沒有，也不是所有，既不是自然，也不是不自然，這叫做平等。所說的話也沒有什麼可說的，修行沒有產生，也沒有見解，也沒有超越，平等寂然，這叫做等觀，因為能夠進入平等。』 又再次問：『為什麼叫做平等進入寂然呢？』 答：『等於有我（執著于自我的觀念），也等於無我（否定自我的觀念），一切諸法既沒有形像，也沒有毀壞，這叫做平等進入寂然。』 於是鉤鎖菩薩（菩薩名）對佛說：『是的，世尊！這是前所未有的真正進入寂然，所依靠的相是本來的清凈滅度，菩薩都知道這些法是這樣的。如果有人聽聞，就能信解，即使有所游居，也不會中途就取證滅度。』 佛告訴鉤鎖菩薩：『因此，菩薩以善巧方便為樂，以善巧方便修習圓滿的修行，發起一切心歸於游處四法。哪四種呢？行大慈（給予眾生快樂）；無極哀（拔除眾生痛苦）；為諸通慧（爲了獲得智慧）；不斷佛教（不間斷地弘揚佛法）；這就是四種。如果能夠奉行修習』
【English Translation】 English version: Bodhisattva Wei said, 'Excellent, excellent! Son of a noble family! What you have said should be as you have spoken. If one desires to purify oneself to become a Bodhisattva, the Dharma they practice will not be false. If one desires to purify oneself to become a Bodhisattva, the Dharma they practice will have no obscurations (referring to the veils of afflictions). If one desires to purify oneself to become a Bodhisattva, there is no such thing as a Dharma, nor is there a way to escape. If one desires to purify oneself to become a Bodhisattva, the Dharma they practice has neither removal, nor practice, nor coming and going; this is the correct view of equal observation (observing with equality). Because one sees all Dharmas as equal, there will be no such views as inequality.' Then he asked, 'Why is it said that all Dharmas are unequal, as if there is seeing, as if there is no seeing?' He replied, 'Furthermore, son of a noble family! These Dharmas have neither joyful seeing nor non-joyful seeing; their beginning and end are equal, and they have no arising. This is what is meant! There is neither arising nor possession, neither transcending what is seen nor entering into stillness; this is called equality. It is neither non-existent nor existent, neither natural nor unnatural; this is called equality. What is spoken has nothing to say; practice has no arising, no seeing, and no transcendence; equality and stillness, this is called equal observation, because one can enter into equality.' He then asked again, 'Why is it called entering into stillness through equality?' He replied, 'It is equal to the concept of self (attachment to the idea of self), and also equal to the concept of no-self (denial of the idea of self); all Dharmas have neither form nor destruction; this is called entering into stillness through equality.' Then Bodhisattva Gou Suo (name of a Bodhisattva) said to the Buddha, 'Yes, World Honored One! This is the unprecedented true entry into stillness; the characteristic it relies on is the original pure extinction. Bodhisattvas all know that these Dharmas are like this. If someone hears this, they will be able to believe and understand, and even if they dwell somewhere, they will not take extinction halfway.' The Buddha told Gou Suo, 'Therefore, Bodhisattvas take skillful means as their joy, and through skillful means, they cultivate complete practice, generating all minds that return to the four Dharmas of dwelling. What are the four? Practicing great compassion (giving happiness to beings); boundless sorrow (removing the suffering of beings); for all wisdom (for the sake of attaining wisdom); and not ceasing the Buddha's teachings (continuously propagating the Dharma); these are the four. If one can uphold and practice'
此法，則入寂然所趣之相，一切本凈悉為滅度，以至寂寞諸法之行，這聞此已則便信樂，所可游居亦不中半而取滅度。是故分別諸法之原，彼則寂寞亦無澹泊、亦不墮落。所以者何？不欲棄捨一切眾生。」
離垢威菩薩白佛言：「何所菩薩純淑，如佛所言不墮寂滅？」
世尊告曰：「族姓子！假使菩薩無有諸見亦無想念，是為純淑。于諸聲聞一切眾生，不修平等離佛法教，亦不勸樂大乘之行；疑諸通慧離於無愿，亦不滅度入于寂滅，則于其中證菩薩心，志在聲聞、緣覺而入滅度。又族姓子！菩薩若能入于寂然相者，皆能分別一切諸法，有所興發悉為一切。順佛法眾，遵修大乘，為諸通慧之所興居，愍傷一切群萌之類，普見一切與志願俱，未曾斷絕他人所僥。以是之故，族姓子！當作斯觀，計于菩薩而皆純淑游于寂然。」
離垢威白佛言：「未曾有。世尊！菩薩所行而有差特，悉非聲聞、緣覺之地所能及也。」
於是鉤鎖菩薩白佛言：「今此溥首童真者，在是會中靜然而坐，亦不講說於此三昧。」
世尊尋見文殊師利心之所念，以心請觀溥首童真。
溥首童真謂鉤鎖菩薩：「菩薩所行，不以功德遵修佛道，不以利養、不以生天，不以財業、不以名聞，嗟嘆德稱宣暢其績；不以衣食
【現代漢語翻譯】 現代漢語譯本：這種修行方法，能進入寂靜無為的境界，一切本自清凈的法都歸於寂滅，達到諸法寂寞的境地。聽到這些道理后，如果能信受樂行，那麼所處的境界也不會停留在半途就進入寂滅。因此，要分別諸法的本源，那寂滅的境界既不淡泊，也不會墮落。為什麼呢？因為菩薩不願捨棄一切眾生。 離垢威菩薩（離垢威，菩薩名）對佛說：『什麼樣的菩薩才算純粹成熟，像您所說的那樣不墮入寂滅呢？』 世尊告訴他：『善男子！如果菩薩沒有各種見解，也沒有各種念頭，這就是純粹成熟。對於聲聞（聲聞，佛教修行者，通過聽聞佛法而得道）和一切眾生，不修習平等心，不離開佛法的教導，也不勸導他們修習大乘（大乘，佛教宗派，以普度眾生為目標）的修行；不懷疑諸佛的智慧，不離開無愿的境界，也不進入寂滅，那麼他就能在其中證得菩薩心，但他的志向卻在聲聞、緣覺（緣覺，佛教修行者，通過自身觀察因緣而得道）的境界，最終進入滅度。』 『又，善男子！菩薩如果能進入寂靜無為的境界，就能分別一切諸法，所做的一切都是爲了利益一切眾生。他們順應佛法的教導，遵循修習大乘，為諸佛的智慧所依止，憐憫一切眾生，普遍看待一切眾生都與自己的願望相同，從不斷絕他人所期望的。因此，善男子！應當這樣觀察，認為菩薩都是純粹成熟，游于寂靜無為的境界。』 離垢威菩薩對佛說：『真是前所未有啊，世尊！菩薩的修行如此殊勝，完全不是聲聞、緣覺的境界所能達到的。』 這時，鉤鎖菩薩（鉤鎖，菩薩名）對佛說：『現在這位溥首童真（溥首，菩薩名）在法會中靜靜地坐著，也不講說這種三昧（三昧，佛教禪定）。』 世尊隨即知道文殊師利（文殊師利，菩薩名，智慧的象徵）心中的想法，就用神通觀察溥首童真。 溥首童真對鉤鎖菩薩說：『菩薩的修行，不是爲了功德而修習佛道，不是爲了利益供養，不是爲了昇天，不是爲了財富事業，不是爲了名聲，不是爲了讚歎功德，宣揚成就；不是爲了衣食。』
【English Translation】 English version: This practice leads to the state of stillness and tranquility, where all inherently pure dharmas are extinguished, reaching the state of the silence of all dharmas. Upon hearing this, if one believes and rejoices in it, one's state will not be cut short by entering into extinction. Therefore, one must discern the origin of all dharmas; that state of stillness is neither faint nor does it fall away. Why is this so? Because Bodhisattvas do not wish to abandon all sentient beings. The Bodhisattva Li Gou Wei (Li Gou Wei, name of a Bodhisattva) said to the Buddha, 'What kind of Bodhisattva is considered pure and mature, as you have described, not falling into extinction?' The World Honored One replied, 'Good son! If a Bodhisattva has no views and no thoughts, that is considered pure and mature. Regarding the Sravakas (Sravaka, Buddhist practitioner who attains enlightenment by hearing the teachings) and all sentient beings, they do not cultivate equanimity, do not depart from the Buddha's teachings, and do not encourage the practice of the Mahayana (Mahayana, a major branch of Buddhism that emphasizes the path of a Bodhisattva). They do not doubt the wisdom of the Buddhas, do not depart from the state of no-desire, and do not enter into extinction. Then, they can realize the Bodhisattva mind, but their aspiration is in the state of Sravakas and Pratyekabuddhas (Pratyekabuddha, Buddhist practitioner who attains enlightenment through their own efforts), ultimately entering into extinction.' 'Furthermore, good son! If a Bodhisattva can enter the state of stillness, they can discern all dharmas, and all their actions are for the benefit of all beings. They follow the Buddha's teachings, adhere to the practice of the Mahayana, are supported by the wisdom of the Buddhas, have compassion for all sentient beings, view all beings as having the same aspirations as themselves, and never cut off the hopes of others. Therefore, good son! You should observe in this way, considering that Bodhisattvas are all pure and mature, dwelling in the state of stillness.' The Bodhisattva Li Gou Wei said to the Buddha, 'It is truly unprecedented, World Honored One! The practice of Bodhisattvas is so extraordinary, it is completely beyond the reach of the Sravakas and Pratyekabuddhas.' At this time, the Bodhisattva Gou Suo (Gou Suo, name of a Bodhisattva) said to the Buddha, 'Now, this boy Pu Shou (Pu Shou, name of a Bodhisattva) is sitting quietly in this assembly, and he is not speaking about this Samadhi (Samadhi, Buddhist meditative state).' The World Honored One immediately understood the thoughts of Manjushri (Manjushri, name of a Bodhisattva, symbol of wisdom), and used his spiritual power to observe Pu Shou. Pu Shou said to the Bodhisattva Gou Suo, 'The practice of a Bodhisattva is not for the sake of merit in cultivating the Buddha's path, not for the sake of offerings, not for the sake of being reborn in heaven, not for the sake of wealth and career, not for the sake of fame, not for the sake of praising virtues and proclaiming achievements; not for the sake of clothing and food.'
、床臥、病瘦、醫藥，生活之業，不以國王大臣賞賜故。」
鉤鎖又問溥首菩薩：「以何等故行菩薩道？」
溥首答曰：「為眾生故，如愍傷之，故以法之誼開化群黎；志大乘故，除于虛妄諸勤勞患；生寂然故已忍勞苦，欲安眾生令得所愿；無所狐疑無悕望故，則無所著亦無所倚，亦無所受、亦不專處，亦不究竟無有善哉！亦不吾我無有斯念，亦不退轉、亦不還反，設使諸法無所動轉，亦不肅震無有將往，無所危害無有歡喜，亦不愁戚己獨勇猛，無能勝者、無能伏者，莫能逾者、亦不憔悴。無所畏難、不恐不懼，不卒不暴、無有自大，亦無心意常處寂寞，常住無念同誼一乘，一教同像常作等行，悉欲救度眾生之故。」
溥首言：「族姓子！菩薩所行如斯比類，是故造行。」
鉤鎖又問溥首：「何所施造為菩薩行？」
溥首答曰：「設族姓子！其為菩薩不行於盡，亦無所起亦無不起，究竟諸儘儘所當盡，不念諸本末無起亦無所生，亦無聰明造行，如是為菩薩行，乃應道行。複次，鉤鎖！菩薩大士，不行盡過去意，于當來意無所起行，于現在意而無所住，亦無所行，心亦不著去、來、今也。遵修如是為菩薩行，乃應道行。複次，鉤鎖！佈施道心眾生如來則無有二，持戒、忍辱、精進、一心
【現代漢語翻譯】 現代漢語譯本：'床鋪、臥具、疾病、消瘦、醫藥，以及維持生活的行業，都不是因為國王大臣的賞賜。' 鉤鎖又問溥首菩薩：'因為什麼緣故修行菩薩道？' 溥首回答說：'爲了眾生的緣故，如同憐憫他們一樣，所以用佛法的道理開導教化大眾；因為立志于大乘佛法，所以去除虛妄的各種辛勞和憂患；因為內心寂靜，已經能夠忍受勞苦，想要使眾生安樂，讓他們得到所希望的；因為沒有疑惑，也沒有期望，所以沒有執著，也沒有依靠，也沒有接受，也不偏執一處，也不追求究竟，沒有所謂的善，也沒有我執，沒有這樣的念頭，也不會退轉，也不會返回。即使諸法沒有動搖，也不會驚慌，沒有將要前往的地方，沒有危害，也沒有歡喜，也不會憂愁，自己獨自勇猛，沒有能夠戰勝的，沒有能夠降伏的，沒有能夠超越的，也不會憔悴。沒有畏懼和困難，不恐懼也不害怕，不急躁也不暴躁，沒有自大，也沒有心意，常常處於寂寞，常住于無念，與佛法同義，一教同像，常常做平等的行為，都是爲了救度眾生的緣故。' 溥首說：'善男子！菩薩所修行的就像這樣，所以要努力修行。' 鉤鎖又問溥首：'如何修行才是菩薩行？' 溥首回答說：'善男子！菩薩的修行不是追求滅盡，也沒有生起，也沒有不生起，究竟諸法的滅盡，滅盡所應當滅盡的，不執著于根本和末端，沒有生起，也沒有所生，也沒有聰明才智的造作，像這樣才是菩薩的修行，才是符合佛道的修行。再次，鉤鎖！菩薩大士，不執著於過去的意念，對於未來的意念沒有生起，對於現在的意念沒有停留，也沒有修行，心也不執著於過去、未來、現在。遵循這樣的修行才是菩薩的修行，才是符合佛道的修行。再次，鉤鎖！佈施的心和眾生如來沒有差別，持戒、忍辱、精進、一心'
【English Translation】 English version: 'Beds, bedding, sickness, emaciation, medicine, and the means of livelihood are not due to the rewards of kings and ministers.' Hook-Lock then asked Bodhisattva Pu-shou: 'For what reason do you practice the Bodhisattva path?' Pu-shou replied: 'For the sake of all sentient beings, like having compassion for them, therefore using the principles of Dharma to enlighten and teach the masses; because of aspiring to the Mahayana, therefore eliminating the various hardships and worries of falsehood; because of inner tranquility, already able to endure hardship, wanting to bring peace to sentient beings, allowing them to obtain what they wish for; because of having no doubts and no expectations, therefore having no attachments, no reliance, no acceptance, not being biased towards one place, not pursuing ultimate ends, there is no so-called good, no self-attachment, no such thoughts, will not retreat, will not return. Even if all dharmas do not move, will not be alarmed, there is no place to go, no harm, no joy, will not be worried, being courageous alone, there is no one who can defeat, no one who can subdue, no one who can surpass, and will not be haggard. There is no fear or difficulty, not afraid or scared, not impatient or violent, no self-aggrandizement, and no intention, always being in solitude, always abiding in non-thought, with the same meaning as the Dharma, one teaching, same image, always doing equal actions, all for the sake of saving sentient beings.' Pu-shou said: 'Good son! The practice of a Bodhisattva is like this, therefore one should strive to practice.' Hook-Lock then asked Pu-shou: 'What kind of practice is the Bodhisattva practice?' Pu-shou replied: 'Good son! The practice of a Bodhisattva is not seeking extinction, nor is there arising, nor is there non-arising, ultimately the extinction of all dharmas, extinguishing what should be extinguished, not being attached to the root and the end, there is no arising, nor is there what is born, nor is there the creation of intelligence and wisdom, like this is the practice of a Bodhisattva, this is the practice that conforms to the Buddha's path. Again, Hook-Lock! The great Bodhisattva, does not cling to past thoughts, does not arise to future thoughts, does not dwell on present thoughts, nor does he practice, the mind is not attached to the past, future, and present. Following such practice is the practice of a Bodhisattva, which conforms to the Buddha's path. Again, Hook-Lock! The mind of giving and sentient beings and Tathagata are not different, keeping precepts, patience, diligence, one-mindedness'
、智慧，道及眾生至於如來則無有二。假使菩薩常遵此六度無極有所行者，所行之相不憂終始，遵修如此為菩薩行，乃應道行。
等集眾德三昧經卷中 大正藏第 12 冊 No. 0381 等集眾德三昧經
等集眾德三昧經卷下
西晉月氏三藏竺法護譯
「複次，鉤鎖！菩薩所遵不行色空，色者自空，亦不空痛癢、思想、生死、識行，識自然空；亦不教人行色為空，色者則空。本末盡無則曰自然，痛癢、思想、生死、識則亦為空。若欲盡者本末盡空，故曰識空亦曰自然。若已盡者，一切諸法亦當復盡，若諸法盡，色亦當盡，痛癢、思想、生死、識，識以便盡。假使一切諸色盡者，一切諸法亦當復盡；設使諸法盡者，識亦當盡；假使菩薩遵修如是為菩薩行，則應道行。複次，鉤鎖菩薩！菩薩所行，亦不斷除凡夫法行，至於佛法亦不慇勤度生死行也；亦不具足於滅度事，亦不睹見不善法興，亦不觀察于諸善法之所由來，不以惠故；亦不見識，不用識故而見於慧；亦不破壞諸法界行，有所信喜至於解脫也。假使菩薩遵修如是為菩薩行，則應道行。
「複次，族姓子！菩薩大士若造行者，法界無量、人界無限，而悉信解法界無限，慧界、人界悉盡，所行法界、人界則無有二。不以法界
【現代漢語翻譯】 現代漢語譯本：智慧、道和眾生，對於如來而言，沒有分別。假設菩薩經常遵循這六度（佈施、持戒、忍辱、精進、禪定、智慧）的無上修行，他們所修行的狀態不會執著于開始和結束，像這樣修行才是菩薩的修行，才是符合正道的修行。
《等集眾德三昧經》卷中 大正藏第 12 冊 No. 0381 《等集眾德三昧經》
《等集眾德三昧經》卷下
西晉月氏三藏竺法護譯
『再者，鉤鎖（菩薩名）！菩薩所遵循的修行，不是執著於色（物質）的空性，色本身就是空的，也不執著于受（感受）、想（思想）、行（意志）、識（意識）的空性，識本身就是空的；也不教導他人執著於色是空的，色本身就是空的。從根本到末梢都空無所有，就稱為自然，受、想、行、識也都是空的。如果想要達到空性，就必須從根本到末梢都空無所有，所以說識是空的，也說是自然。如果已經達到空性，那麼一切諸法（一切事物）也應當歸於空性，如果諸法都歸於空性，色也應當歸於空性，受、想、行、識，識也就會歸於空性。假設一切諸色都歸於空性，一切諸法也應當歸於空性；假設諸法都歸於空性，識也應當歸於空性；假設菩薩像這樣修行，才是菩薩的修行，才是符合正道的修行。再者，鉤鎖菩薩！菩薩所修行的，既不完全斷除凡夫的修行，也不特別勤奮地追求佛法的修行來度脫生死；也不執著于滅度（涅槃）的事情，也不觀察不善法的興起，也不觀察諸善法的由來，不因為智慧的緣故；也不執著于識，不因為不執著于識而見到智慧；也不破壞諸法界的修行，有所信喜而達到解脫。假設菩薩像這樣修行，才是菩薩的修行，才是符合正道的修行。』
『再者，族姓子（佛陀對弟子的稱呼）！菩薩大士如果修行，法界（宇宙萬法）是無量的，人界（眾生界）是無限的，而完全相信理解法界是無限的，智慧界、人界都是窮盡的，所修行的法界、人界沒有分別。不因為法界
【English Translation】 English version: Wisdom, the path, and sentient beings are not different for the Tathagata (Buddha). If a Bodhisattva constantly practices the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) without attachment to beginning or end, such practice is the practice of a Bodhisattva, and it is the practice that accords with the path.
Samadhi of Equal Gathering of Merits Sutra, Scroll Middle Taisho Tripitaka Vol. 12, No. 0381 Samadhi of Equal Gathering of Merits Sutra
Samadhi of Equal Gathering of Merits Sutra, Scroll Lower
Translated by Dharmaraksa of the Western Jin Dynasty
'Furthermore, Hook-Lock (a Bodhisattva's name)! The practice that a Bodhisattva follows is not to be attached to the emptiness of form (matter), form itself is empty, nor is it to be attached to the emptiness of feeling, thought, volition, and consciousness, consciousness itself is empty; nor does one teach others to be attached to the emptiness of form, form itself is empty. When the beginning and the end are completely empty, it is called natural, feeling, thought, volition, and consciousness are also empty. If one wishes to attain emptiness, one must be completely empty from beginning to end, therefore it is said that consciousness is empty, and it is also said to be natural. If one has already attained emptiness, then all dharmas (all things) should also return to emptiness, if all dharmas return to emptiness, form should also return to emptiness, feeling, thought, volition, and consciousness, consciousness will then return to emptiness. If all forms return to emptiness, all dharmas should also return to emptiness; if all dharmas return to emptiness, consciousness should also return to emptiness; if a Bodhisattva practices in this way, it is the practice of a Bodhisattva, and it is the practice that accords with the path. Furthermore, Hook-Lock Bodhisattva! The practice that a Bodhisattva follows is neither to completely eliminate the practice of ordinary people, nor to be particularly diligent in pursuing the practice of the Buddha's Dharma to transcend birth and death; nor is one attached to the matter of Nirvana, nor does one observe the arising of unwholesome dharmas, nor does one observe the origin of wholesome dharmas, not because of wisdom; nor is one attached to consciousness, not because of not being attached to consciousness does one see wisdom; nor does one destroy the practice of the realms of dharmas, having faith and joy to attain liberation. If a Bodhisattva practices in this way, it is the practice of a Bodhisattva, and it is the practice that accords with the path.'
'Furthermore, son of a good family (a term used by the Buddha to address his disciples)! If a Bodhisattva Mahasattva practices, the realm of dharmas (the universe of all things) is immeasurable, the realm of beings is infinite, and one completely believes and understands that the realm of dharmas is infinite, the realm of wisdom and the realm of beings are all exhausted, the practiced realm of dharmas and the realm of beings are not different. Not because of the realm of dharmas
而有所損亦無有盡，想亦如是，人界亦然，人界有相、法界無相，及與人界如此相者，則無有相。其無有相，睹一切法悉無有相。不盡人界行無所畏，益從無要思想而興起發也。顛倒之事誑詐化惑，相處其中，其所行者不除欲塵、不慕所生，亦不名聞、亦不計常，亦無所壞，亦不滅除我、人、壽命。假使菩薩遵修如是為菩薩行，則應道行。」說是菩薩所行者品時，百千天子逮得法忍。
爾時離垢威菩薩，即尋啟受舉大音聲而嘆頌言：「使一切人群萌之類，所愿皆得普獲利誼，如佛世尊悉令信樂此三昧定。」
爾時魔王波旬謂溥首童真曰：「我為堪任嘆菩薩道如菩薩行乎？」
溥首答曰：「可行也。」
時魔言曰：「一切人行則菩薩行；諸聲聞、緣覺行則菩薩行；下一切居家所習蔭擔之行則菩薩行；一切魔行則菩薩行。所以者何？菩薩皆當同處其中，一切悉學是菩薩學。」
鉤鎖菩薩往詣魔所而謂之曰：「云何菩薩而悉普學？」
魔答曰：「八萬四千種眾生之行：二萬一千則屬貪慾行，二萬一千屬瞋怒行，二萬一千屬愚癡行，二萬一千屬等分行，是等之類皆悉遍入菩薩之行。是故，鉤鎖！行貪慾行而離於欲，行瞋怒行而離於怒，行愚癡行而離於癡，行等分行而離等分，適無所著。
【現代漢語翻譯】 現代漢語譯本：
損減的事物不會有窮盡，想法也是如此，人界也是這樣。人界有形相，法界（Dharmadhatu，指宇宙萬法所依之處）沒有形相。如果人界有這樣的形相，那就沒有形相。因為沒有形相，所以觀察一切法都沒有形相。不執著於人界的行為，就不會有所畏懼，利益會從無所求的思想中產生。顛倒的事情，虛假的欺騙和迷惑，都存在於其中。修行的人不去除慾望的塵垢，不貪求來世的生命，也不追求名聲，不執著于永恒，也不會被破壞，也不會滅除我、人、壽命這些概念。如果菩薩遵循這樣的修行，就是菩薩的修行，就應該遵循正道而行。』當講述菩薩所行之品時，成百上千的天子獲得了法忍（Dharma-ksanti，指對佛法的忍可和接受）。
當時，離垢威菩薩（Vimalatejas，意為無垢光輝）立刻起身，高聲讚歎並吟誦道：『愿一切眾生都能如願以償，普遍獲得利益，如同佛陀世尊一樣，都信樂於這種三昧（Samadhi，指禪定）境界。』
當時，魔王波旬（Mara Papiyas，指欲界第六天的魔王）對溥首童真（Prabhu-siromani，意為首領）說：『我能像菩薩那樣讚歎菩薩的道和菩薩的修行嗎？』
溥首回答說：『可以。』
當時，魔王說：『一切人的行為都是菩薩的修行；所有聲聞（Sravaka，指聽聞佛法而修行的人）、緣覺（Pratyekabuddha，指獨自覺悟的人）的修行都是菩薩的修行；甚至一切在家之人所習的負擔和責任也是菩薩的修行；一切魔的行為也是菩薩的修行。為什麼呢？因為菩薩都應當與他們同處，一切都要學習，這就是菩薩的學問。』
鉤鎖菩薩（Jalina，意為網）前往魔王那裡，對他說：『為什麼菩薩要普遍學習一切呢？』
魔王回答說：『眾生有八萬四千種行為：二萬一千種屬於貪慾的行為，二萬一千種屬於嗔怒的行為，二萬一千種屬於愚癡的行為，二萬一千種屬於等分的行為。這些都普遍進入菩薩的修行之中。所以，鉤鎖！修行貪慾的行為卻要遠離貪慾，修行嗔怒的行為卻要遠離嗔怒，修行愚癡的行為卻要遠離愚癡，修行等分的行為卻要遠離等分，做到無所執著。』
【English Translation】 English version:
'What is diminished is not exhausted, and so it is with thoughts, and so it is with the human realm. The human realm has form, the Dharmadhatu (the realm of all phenomena) has no form. If the human realm has such a form, then it has no form. Because it has no form, one sees that all dharmas have no form. Not being attached to the actions of the human realm, one has no fear, and benefits arise from the thought of non-seeking. Inverted matters, false deceptions and confusions, exist within it. Those who practice do not remove the dust of desire, do not crave future lives, do not seek fame, do not cling to permanence, are not destroyed, and do not eliminate the concepts of self, person, and lifespan. If a Bodhisattva follows such practices, it is the practice of a Bodhisattva, and one should follow the right path.' When the chapter on the practices of a Bodhisattva was being spoken, hundreds of thousands of devas attained Dharma-ksanti (acceptance of the Dharma).
At that time, the Bodhisattva Vimalatejas (Immaculate Radiance) immediately rose, raised his voice, and praised in verse: 'May all beings fulfill their wishes and universally obtain benefits, just as the World Honored One, the Buddha, enables all to believe and rejoice in this Samadhi (meditative absorption).'
At that time, Mara Papiyas (the king of demons) said to Prabhu-siromani (Chief Jewel): 'Am I capable of praising the Bodhisattva's path and the Bodhisattva's practices like a Bodhisattva?'
Prabhu-siromani replied: 'You can.'
Then Mara said: 'All actions of people are the practices of a Bodhisattva; the practices of all Sravakas (hearers) and Pratyekabuddhas (solitary realizers) are the practices of a Bodhisattva; even all the burdens and responsibilities of householders are the practices of a Bodhisattva; all actions of demons are the practices of a Bodhisattva. Why? Because Bodhisattvas should dwell among them all, and all should learn, this is the learning of a Bodhisattva.'
The Bodhisattva Jalina (Net) went to Mara and said to him: 'Why should a Bodhisattva universally learn everything?'
Mara replied: 'There are eighty-four thousand kinds of actions of beings: twenty-one thousand belong to actions of greed, twenty-one thousand belong to actions of anger, twenty-one thousand belong to actions of ignorance, and twenty-one thousand belong to actions of equanimity. All of these universally enter into the practices of a Bodhisattva. Therefore, Jalina! Practice actions of greed but be detached from greed, practice actions of anger but be detached from anger, practice actions of ignorance but be detached from ignorance, practice actions of equanimity but be detached from equanimity, and be without attachment.'
又族姓子！若有菩薩普遵一切眾生之行，則能遍察群萌之行，開化一切黎庶之類。若有菩薩所修如是為菩薩行，則應道行。」
又問魔曰：「何謂一切魔行為菩薩行？」
答曰：「菩薩皆當入諸魔心之所行故也。不以起為起，不隨魔事之所教也，覺了魔行化眾生行，觀其所行不修彼行。獨于魔眾而示現不行魔行。又當修學魔之治化，雖在魔中而無魔事。」
又問魔曰：「何謂一切聲聞、緣覺行為菩薩行？」
答曰：「族姓子！假使菩薩為諸聲聞、緣覺，講說經法具足所愿，在於彼行遵崇長益精進之行，當求斯惠，不用彼乘而取滅度也。複次，族姓子！一切諸行皆自然行，為泊澹行。菩薩所當信樂行者，其行已過一切所行、如審諦行，一切諸行無所住，一切諸行悉無為行，亦無合會，無所起行、無所住行，菩薩當崇如是之行。」
魔王又問溥首：「仁可垂恩，重複說此諸所行乎？」
溥首答曰：「辯才堪任皆度一切，所有境界為菩薩行。所以者何？其彼行者，不與眼界而俱合也，不與色界而合會也，不與耳、聲、鼻、香、舌、味、身、更意、法、意界，而俱合也。以是故，魔當作斯觀，假使能度諸境界者，號曰正士。複次，天子！菩薩設能如是行者，不為欺惑諸佛世尊。如是行為
【現代漢語翻譯】 現代漢語譯本： 又一位族姓子！如果菩薩普遍遵循一切眾生的行為，就能遍察所有萌芽的行為，開化一切民眾。如果菩薩所修行的像這樣是菩薩行，就應該遵循這樣的道行。」
又問魔說：『什麼是一切魔的行為是菩薩的行為？』
回答說：『菩薩都應當進入各種魔的心所行之處。不把生起當作生起，不隨順魔事所教導的，覺悟魔的行為是化度眾生的行為，觀察他們的行為而不修習他們的行為。唯獨在魔眾中示現不修行魔的行為。又應當修學魔的治理教化，即使身處魔中也沒有魔事。』
又問魔說：『什麼是一切聲聞、緣覺的行為是菩薩的行為？』
回答說：『族姓子！假設菩薩為各種聲聞（聽聞佛法而覺悟的人）、緣覺（通過觀察因緣而覺悟的人）講說經法，滿足他們的願望，在他們的修行中遵循、崇尚、增長精進行為，應當尋求這種恩惠，不用他們的乘法而取滅度。再次，族姓子！一切諸行都是自然而然的行，是淡泊的行。菩薩應當信樂修行的，是超越一切所行、如實諦的行，一切諸行無所住，一切諸行都是無為的行，也沒有聚合，沒有生起的行、沒有住的行，菩薩應當崇尚這樣的行。』
魔王又問溥首（菩薩名）說：『仁者可以垂恩，再次說說這些所行嗎？』
溥首回答說：『辯才足以度化一切，所有境界都是菩薩的修行。為什麼呢？因為他們的修行，不與眼界（視覺的範圍）相合，不與色（視覺的對象）相合，不與耳、聲、鼻、香、舌、味、身、觸、意、法、意界（意識的範圍）相合。因此，魔應當這樣觀察，如果能度過各種境界，就稱為正士。再次，天子！菩薩如果能這樣修行，就不會欺騙諸佛世尊。這樣的行為是』
【English Translation】 English version: Furthermore, O son of good family! If a Bodhisattva universally follows the practices of all sentient beings, then he can thoroughly observe the practices of all sprouts of life, and enlighten all kinds of common people. If a Bodhisattva cultivates in this way, which is the practice of a Bodhisattva, then he should follow this path of practice.』
Then he asked the demon, 『What is it that all the actions of demons are the actions of a Bodhisattva?』
He replied, 『Bodhisattvas should all enter into the places where the minds of all demons act. They do not take arising as arising, nor do they follow what the affairs of demons teach. They awaken to the fact that the actions of demons are actions of transforming sentient beings, observing their actions without cultivating those actions. They uniquely demonstrate not practicing the actions of demons among the demon hosts. They should also study the governance and transformation of demons, so that even when among demons, there are no demonic affairs.』
Then he asked the demon, 『What is it that all the actions of Śrāvakas (those who hear the teachings and awaken) and Pratyekabuddhas (those who awaken through observing conditions) are the actions of a Bodhisattva?』
He replied, 『O son of good family! Suppose a Bodhisattva, for the sake of various Śrāvakas and Pratyekabuddhas, expounds the scriptures and fulfills their wishes. In their practices, he follows, honors, and increases the practice of diligence. He should seek this grace, not taking their vehicle to attain liberation. Furthermore, O son of good family! All actions are natural actions, they are actions of detachment. What a Bodhisattva should believe in and practice is the practice that transcends all actions, the practice of true observation. All actions have no abiding place, all actions are non-active actions, there is no gathering, no arising action, no abiding action. A Bodhisattva should honor such actions.』
The demon king then asked Pu Shou (name of a Bodhisattva), 『May you bestow your grace and speak again about these practices?』
Pu Shou replied, 『The eloquence is sufficient to liberate all, all realms are the practice of a Bodhisattva. Why is that? Because their practice does not unite with the eye realm (the range of vision), does not unite with form (the object of vision), does not unite with the ear, sound, nose, smell, tongue, taste, body, touch, mind, dharma, or mind realm (the range of consciousness). Therefore, demons should observe in this way. If one can transcend all realms, he is called a righteous person. Furthermore, O son of heaven! If a Bodhisattva can practice in this way, he will not deceive all the Buddhas, the World Honored Ones. Such actions are』
菩薩行，則應道行。」
又問：「何謂，溥首！菩薩所行，而不欺惑諸佛世尊及一切法？」
溥首菩薩答曰：「如來所說誠諦，解諸法空一切悉無，逮最正覺。假使菩薩依倚見身及諸佛法，並見泥洹，則為欺惑諸如來也。天子！欲知如來行者，於一切法而無想著，乃逮正覺。假使菩薩於一切法，有所想求與想游居，則為欺惑于如來也。天子！如來審實誠諦，無所從出，亦無所生、亦無所起，亦無所有、亦無所倚，亦無有相、來無所來、亦無所住，本性清凈、本性明達、本凈滅度，猶如虛空無有形貌。解一切法亦悉如是，乃逮正覺。假使菩薩在於諸法，有往有來有入有出，若所起忽然現者，出於所有，依因於相，若有往返、若有所立，無有清凈，若有塵勞終始周旋，獲色所有而為放逸，有所思念，即為欺惑如來。假使，天子！若有菩薩等御解空了一切法，皆于諸見而無思想；等御所行解一切法，悉除諸想；等御無愿分別諸法，度於三界；等御如空解一切法，不著本凈。遵修如是為菩薩者，不為欺惑諸佛世尊。」
於時大聖贊溥首曰：「善哉，善哉！童真！如是行者為菩薩行。若有菩薩所行如是，疾得受決。」
佛言：「溥首！吾憶往古錠光佛時，己身勸助行清白法，所行無行亦不寂滅，得受決
【現代漢語翻譯】 現代漢語譯本：菩薩的修行，應當符合真理的修行。 又問：『溥首（菩薩名）！什麼是菩薩的修行，才能不欺騙諸佛世尊和一切法呢？』 溥首菩薩回答說：『如來所說的都是真實不虛的，理解一切法皆空無所有，最終證得無上正等正覺。如果菩薩執著于身見和諸佛的教法，甚至執著于涅槃，那就是欺騙諸如來。天子！想要了解如來的修行，就應當對一切法都不執著，才能證得正覺。如果菩薩對一切法有所求、有所想、有所執著，那就是欺騙如來。天子！如來是真實不虛的，無所從來，無所生，無所起，無所有，無所依，無有相，來無所來，無所住，本性清凈，本性明達，本自寂滅，猶如虛空沒有形貌。理解一切法也都是如此，才能證得正覺。如果菩薩在諸法中，有來有往，有入有出，或者所起的現象忽然顯現，出於所有，依賴於相，如果有往返，有所執著，就不是清凈的，如果有塵勞煩惱始終纏繞，執著於色相而放縱，有所思念，那就是欺騙如來。天子！如果菩薩能夠平等地理解一切法皆空，對一切見解都沒有執著；平等地修行，理解一切法，消除一切執著；平等地無所求，分別諸法，度脫三界；平等地像虛空一樣理解一切法，不執著于本來的清凈。像這樣修行的菩薩，就不會欺騙諸佛世尊。』 當時，大聖讚歎溥首說：『善哉，善哉！童真！這樣的修行才是菩薩的修行。如果菩薩能夠這樣修行，很快就能得到授記。』 佛說：『溥首！我回憶過去在錠光佛（過去佛名）時，自己勸助修行清凈的法，所行無所行，也不執著于寂滅，因此得到授記。』
【English Translation】 English version: The practice of a Bodhisattva should align with the practice of the truth. Again, it was asked: 'Pusho (name of a Bodhisattva)! What is the practice of a Bodhisattva that does not deceive all the Buddhas, World Honored Ones, and all dharmas?' Bodhisattva Pusho replied: 'What the Tathagata speaks is truthful and genuine, understanding that all dharmas are empty and without substance, ultimately attaining the highest perfect enlightenment. If a Bodhisattva clings to the view of self and the teachings of all Buddhas, even clinging to Nirvana, then that is deceiving all the Tathagatas. Son of Heaven! To understand the practice of the Tathagata, one should not be attached to any dharma, and then one can attain enlightenment. If a Bodhisattva seeks, thinks, or clings to any dharma, then that is deceiving the Tathagata. Son of Heaven! The Tathagata is truthful and genuine, without coming from anywhere, without being born, without arising, without having anything, without relying on anything, without having any form, coming from nowhere, without dwelling anywhere, with a nature that is pure, with a nature that is clear, originally extinguished, like empty space without form. Understanding all dharmas to be like this, one can attain enlightenment. If a Bodhisattva, in all dharmas, has coming and going, entering and exiting, or if the phenomena that arise suddenly appear, coming from existence, relying on form, if there is going back and forth, if there is attachment, then it is not pure, if there are defilements and afflictions that constantly entangle, clinging to form and indulging, having thoughts, then that is deceiving the Tathagata. Son of Heaven! If a Bodhisattva can equally understand that all dharmas are empty, without attachment to any views; equally practice, understanding all dharmas, eliminating all attachments; equally without seeking, distinguishing all dharmas, transcending the three realms; equally understanding all dharmas like empty space, not clinging to original purity. A Bodhisattva who practices like this will not deceive all the Buddhas, World Honored Ones.' At that time, the Great Sage praised Pusho, saying: 'Excellent, excellent! Youth! Such practice is the practice of a Bodhisattva. If a Bodhisattva practices like this, they will quickly receive a prediction of Buddhahood.' The Buddha said: 'Pusho! I recall in the past, during the time of Dipankara Buddha (name of a past Buddha), I myself encouraged the practice of pure dharma, practicing without practice, not clinging to extinction, and therefore received a prediction of Buddhahood.'
也。所以者何？處一切行名曰所現光，這睹斯已何為想行？時有色莫若而志利義，適從錠光如來大聖受決則了本凈，即時普解一切諸法悉無所起，然後錠光如來所見受決。仁于來世當得作佛，號曰能仁如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，于彼世時尋逮得不起法忍。以是之故，溥首！若有菩薩欲疾逮得不起法忍，當修此行救諸退轉，心無所著，不以利業精進行法，無所脫度無所度，無所度乃得解脫。」
溥首又問佛言：「唯然，世尊！得法忍時為何所逮？」
世尊告曰：「不得於色乃逮法忍，痛癢、思想、生死、識，亦無所得乃逮法忍。不得陰種諸入乃逮法忍，不得計常、空、凈、安隱及與我身乃逮法忍，又復永睹不得一切諸法乃逮法忍。」
佛言：「溥首！諸法悉盡故曰為無所得。溥首！法忍無逮亦無所得，隨習俗行故名曰得。非凡夫法、亦非學法、非不學法、非緣覺法、非菩薩法，亦非佛法有所行也。於一切法都無所行，故名曰盡逮得法忍。一切諸法亦不可得，是故曰盡逮得法忍。假使法忍空無所有，於一切想諸所行者而無所畏，故曰盡索逮得法忍。彼無有眼、亦無眼識，無有耳、亦無耳識，無有鼻、亦無鼻識，無有舌、亦無舌識，無有身、
【現代漢語翻譯】 現代漢語譯本：這是為什麼呢？因為『處一切行』被稱為『所現光』（指佛光普照，顯現一切行為的本質），當看到這種光時，為什麼還要執著于『想行』（思維和行為）呢？那時，如果有對色（物質）的執著，就會追求利益和意義，如果能像從錠光如來（Dipamkara Buddha）大聖那裡接受授記一樣，就能明白本來的清凈，即刻普遍理解一切諸法都是無所生起的。然後，錠光如來看到他接受授記，說：『你將來會成佛，號為能仁如來（Sakyamuni Buddha），至真、等正覺（Sammasambuddha）、明行成為（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara-purisa-damma-sarathi）、道法御（Sattha deva-manussanam）、天人師（Buddha bhagavati），為佛、眾祐（Buddha bhagavati），在那時，你將迅速獲得不起法忍（anutpattika-dharma-ksanti）。』因此，溥首（Bhadrapala）！如果有菩薩想要迅速獲得不起法忍，應當修習這種行為，救度那些退轉的人，心中沒有任何執著，不以追求利益的業來精進行法，不認為有任何需要脫離或度化的，當認為沒有需要度化的，才能獲得解脫。 溥首又問佛說：『是的，世尊！獲得法忍時，會獲得什麼呢？』 世尊回答說：『不是在色（物質）中獲得法忍，也不是在痛癢（感受）、思想（概念）、生死（生命過程）、識（意識）中獲得法忍，也不是在陰（五蘊）、種（十二處）、諸入（十八界）中獲得法忍，也不是在執著常、空、凈、安隱以及我身中獲得法忍，而且永遠不執著於一切諸法，才能獲得法忍。』 佛說：『溥首！諸法都消盡了，所以稱為無所得。溥首！法忍沒有獲得也沒有所得，只是隨順世俗的習慣而說為『得』。它不是凡夫的法，也不是學者的法，也不是非學者的法，也不是緣覺的法，也不是菩薩的法，也不是佛的法，沒有任何行為。對於一切法都沒有任何行為，所以稱為完全獲得法忍。一切諸法也是不可得的，所以說完全獲得法忍。即使法忍是空無所有的，對於一切思想和行為都不會感到畏懼，所以說完全獲得法忍。那裡沒有眼，也沒有眼識，沒有耳，也沒有耳識，沒有鼻，也沒有鼻識，沒有舌，也沒有舌識，沒有身，』
【English Translation】 English version: Why is that? Because 『abiding in all actions』 is called 『the light that appears』 (referring to the Buddha's light illuminating the essence of all actions). When one sees this light, why would one still cling to 『thought-actions』 (thinking and behavior)? At that time, if there is attachment to form (matter), one will pursue profit and meaning. If one can understand the original purity, just like receiving a prediction from the great sage Dipamkara Buddha, one will immediately and universally understand that all dharmas are without arising. Then, Dipamkara Buddha, seeing that he received the prediction, said: 『In the future, you will become a Buddha, named Sakyamuni Buddha, the Truly Enlightened One (Sammasambuddha), Perfect in Knowledge and Conduct (Vidyacarana-sampanna), Well-Gone (Sugata), Knower of the World (Lokavidu), Unsurpassed Leader of Men (Anuttara-purisa-damma-sarathi), Teacher of Gods and Humans (Sattha deva-manussanam), Buddha, the Blessed One (Buddha bhagavati). At that time, you will quickly attain the non-arising dharma-acceptance (anutpattika-dharma-ksanti).』 Therefore, Bhadrapala! If a Bodhisattva wishes to quickly attain the non-arising dharma-acceptance, he should cultivate this practice, save those who have regressed, have no attachment in his heart, not practice the Dharma with the intention of seeking profit, not think there is anything to be liberated or saved. Only when one thinks there is nothing to be saved, can one attain liberation. Bhadrapala then asked the Buddha: 『Yes, World Honored One! When one attains dharma-acceptance, what does one attain?』 The World Honored One replied: 『One does not attain dharma-acceptance in form (matter), nor in feeling, perception, life process, or consciousness. One does not attain dharma-acceptance in the aggregates (skandhas), the bases (ayatanas), or the realms (dhatus). One does not attain dharma-acceptance in clinging to permanence, emptiness, purity, peace, or the self. Moreover, one attains dharma-acceptance by never clinging to any dharmas.』 The Buddha said: 『Bhadrapala! Because all dharmas are exhausted, it is called non-attainment. Bhadrapala! Dharma-acceptance has neither attainment nor non-attainment; it is called 『attainment』 according to worldly conventions. It is not the dharma of ordinary people, nor the dharma of learners, nor the dharma of non-learners, nor the dharma of Pratyekabuddhas, nor the dharma of Bodhisattvas, nor the dharma of Buddhas. There is no action in any dharma. Because there is no action in any dharma, it is called complete attainment of dharma-acceptance. All dharmas are also unattainable, therefore it is called complete attainment of dharma-acceptance. Even if dharma-acceptance is empty and without substance, one will not feel fear in any thoughts or actions, therefore it is called complete attainment of dharma-acceptance. There is no eye, nor eye-consciousness, no ear, nor ear-consciousness, no nose, nor nose-consciousness, no tongue, nor tongue-consciousness, no body,』
亦無身識，無有意、亦無意識，諸畏無盡則曰法忍。無為界則謂法忍，無有意界乃謂法忍，皆悉盡索乃得法忍。」
說是法忍諸法盡索時，五百菩薩得不起法忍，同音舉聲白佛言：「唯然，世尊！我等當具等集眾德三昧，亦當普備於一切法逮無所起。是深妙法，諸菩薩學所當承順，若有聞者當歡喜信受持、讀誦、如法奉行。」
於是鉤鎖菩薩謂溥首曰：「有所言曰：『所作已辦，眾事成就。』菩薩當以幾法，所作眾事究竟成辦？」
溥首答曰：「族姓子！若有菩薩知一切法而無所作，如是菩薩所作已辦究竟成就。一切諸法悉無所有亦無所行，曉了諸法能如斯者，所作已辦究竟成就。亦不有智亦無有二，所作已辦究竟成就。亦不離作亦非不作亦無不作，所作已辦究竟成就。有所者有宣揚，所作已辦究竟成就。若得恩者報所得恩，所作已辦究竟成就。遭無反覆加以反覆，所作已辦究竟成就。當供養者為之謙卑自屈施禮，所作已辦究竟成就。知反覆者若離反覆者，若能辦事離不辦事，所作已辦究竟成就。若輕易者而見忽損，稽首為禮，所作已辦究竟成就。有所作者不得所作法之所行，有所遭睹不得所過，所作已辦究竟成就。若佈施者勸使入道，所作已辦究竟成就。亦不得施亦不得道，亦不得我亦不得人亦
【現代漢語翻譯】 現代漢語譯本：也沒有身體的意識，沒有意念，也沒有意識，當一切恐懼都消失時，就稱為法忍（Dharma-ksanti，對佛法的忍耐和接受）。當達到無為的境界時，就稱為法忍；當沒有意念的境界時，就稱為法忍；當一切都被徹底捨棄時，才能獲得法忍。 當佛陀宣說這種法忍，即一切法都被捨棄時，五百位菩薩證得了不起法忍，他們同聲向佛陀說道：『是的，世尊！我們應當具足等集一切功德的三昧（Samadhi，禪定），也應當普遍具備對一切法不起執著的境界。這種深奧微妙的法，是諸位菩薩應當學習和遵循的，如果有人聽聞，應當歡喜信受，受持、讀誦、並如法奉行。』 這時，鉤鎖菩薩問溥首菩薩：『有人說：「所作已辦，眾事成就。」菩薩應當以多少種法，才能使所作的眾事最終成就呢？』 溥首菩薩回答說：『善男子！如果菩薩了知一切法而無所執著，這樣的菩薩所作已辦，最終成就。一切諸法都沒有實體，也沒有任何行為，能夠明瞭諸法並如此行持的，所作已辦，最終成就。既不執著于智慧，也不執著于非智慧，所作已辦，最終成就。既不執著於行動，也不執著于不行動，也不執著于非行動，所作已辦，最終成就。有所作為的人，會宣揚自己的成就，所作已辦，最終成就。如果得到恩惠，會報答所得到的恩惠，所作已辦，最終成就。遇到反覆無常的事情，能夠加以忍受，所作已辦，最終成就。對於應當供養的人，能夠謙卑自屈，施以禮敬，所作已辦，最終成就。瞭解反覆無常的道理，能夠遠離反覆無常，能夠處理事務，也能放下事務，所作已辦，最終成就。如果被輕視而受到損害，能夠稽首禮拜，所作已辦，最終成就。有所作為的人，不執著于所作之法的行為，有所遭遇的人，不執著于所經歷的事情，所作已辦，最終成就。如果佈施的人，能夠勸導他人進入佛道，所作已辦，最終成就。既不執著于佈施，也不執著于佛道，也不執著于自我，也不執著於他人，也
【English Translation】 English version: There is also no body consciousness, no thought, and no awareness. When all fears are exhausted, it is called Dharma-ksanti (patience and acceptance of the Dharma). When the realm of non-action is reached, it is called Dharma-ksanti; when there is no realm of thought, it is called Dharma-ksanti; when all is completely relinquished, then Dharma-ksanti is attained. When the Buddha spoke of this Dharma-ksanti, that is, when all dharmas are relinquished, five hundred Bodhisattvas attained the non-arising Dharma-ksanti. They raised their voices in unison and said to the Buddha: 'Yes, World Honored One! We should be fully equipped with the Samadhi (meditative absorption) that gathers all merits equally, and we should also be universally equipped with the state of non-attachment to all dharmas. This profound and wonderful Dharma is what all Bodhisattvas should learn and follow. If anyone hears it, they should joyfully believe, accept, uphold, recite, and practice it according to the Dharma.' Then, Bodhisattva Hook-Lock asked Bodhisattva Pu-shou: 'There is a saying: 「What has been done is completed, all matters are accomplished.」 How many dharmas should a Bodhisattva possess in order to ultimately accomplish all that needs to be done?' Bodhisattva Pu-shou replied: 'Good son! If a Bodhisattva understands all dharmas without any attachment, such a Bodhisattva has completed what needs to be done and has ultimately accomplished it. All dharmas have no substance and no action. One who understands dharmas and acts accordingly has completed what needs to be done and has ultimately accomplished it. One is neither attached to wisdom nor to non-wisdom, and has completed what needs to be done and has ultimately accomplished it. One is neither attached to action, nor to non-action, nor to non-non-action, and has completed what needs to be done and has ultimately accomplished it. One who has done something will proclaim their accomplishments, and has completed what needs to be done and has ultimately accomplished it. If one receives kindness, one will repay the kindness received, and has completed what needs to be done and has ultimately accomplished it. When encountering vicissitudes, one can endure them, and has completed what needs to be done and has ultimately accomplished it. For those who should be honored, one can be humble and respectful, and has completed what needs to be done and has ultimately accomplished it. One who understands the principle of vicissitudes can be free from vicissitudes, can handle affairs, and can also let go of affairs, and has completed what needs to be done and has ultimately accomplished it. If one is despised and harmed, one can bow in reverence, and has completed what needs to be done and has ultimately accomplished it. One who acts does not cling to the actions of the dharmas, and one who encounters does not cling to what has been experienced, and has completed what needs to be done and has ultimately accomplished it. If one who gives can encourage others to enter the path of the Buddha, and has completed what needs to be done and has ultimately accomplished it. One is neither attached to giving, nor to the path of the Buddha, nor to self, nor to others, and also
不得他，所作已辦究竟成就。不護禁戒、忍辱、精進、一心、智慧，亦無所護勸使趣道，所作已辦究竟成就。若有施與、持戒、忍辱、精進、一心、智慧勸使入道，所作已辦究竟成就。非智、非愚、無我、無他、亦無所得，所作已辦究竟成就。身行、口言、意念奉行眾善，分別此事，若身、口、意所行眾善，亦無所得亦無所著，是則名曰所作已辦究竟成就。」
爾時常堅精進菩薩謂溥首曰：「我為應往說菩薩所作已辦究竟成就乎？」
溥首答曰：「堪任！」
族姓子白溥首曰：「若勸一人令聞道音，所作已辦。菩薩篋藏應時自恣，若令得佛音法音聖眾之音，則當察之，所作已辦。若化一人使受戒禁，使歸命佛及法聖眾，志在三寶，所作已辦。具足菩薩篋藏供養，若所游居、若有施者、若有受者，勸助志道此二事者，則是菩薩清凈眾祐。若有施者及有受者，已斯法行而勸化之，此二事者，悉是菩薩清凈眾祐。假使菩薩思惟唸佛，若復思唸經法、聖眾、菩薩、眾生，所作已辦。菩薩篋藏而受供養，假使菩薩修行慈心、悲喜護心，若值一人下劣貧匱盜賊屠魁，罵詈衝口而能忍之，不以瞋怒續行慈心，歡悅之意以待其人，欲益利誼益加精進，所作已辦。若獲百利、若千利、若百千利、億百千利，若以珍寶滿
【現代漢語翻譯】 現代漢語譯本：
'不執著於他，所作之事已完成，達到究竟成就。不守護戒律、忍辱、精進、一心、智慧，也沒有什麼需要守護或勸導使其趨向正道，所作之事已完成，達到究竟成就。如果有人施捨、持戒、忍辱、精進、一心、智慧，勸導他人進入正道，所作之事已完成，達到究竟成就。既非智慧，也非愚癡，無我，無他，也沒有任何所得，所作之事已完成，達到究竟成就。身行、口言、意念奉行一切善事，分別這些事，如果身、口、意所行一切善事，也沒有任何所得，也沒有任何執著，這就叫做所作之事已完成，達到究竟成就。'
'當時，常堅精進菩薩問溥首（菩薩名）說：『我應該去宣說菩薩所作之事已完成，達到究竟成就嗎？』
溥首回答說：『可以！』
族姓子（指有德行的在家居士）對溥首說：『如果勸導一個人聽聞佛法，所作之事已完成。菩薩的寶藏應該隨時隨地自由施予，如果使人聽到佛的教誨、佛法的教誨、聖眾的教誨，就應當觀察，所作之事已完成。如果教化一個人使他受持戒律，使他歸依佛、法、聖眾，立志於三寶，所作之事已完成。具備菩薩的寶藏進行供養，無論是所居住的地方、還是有施捨的人、還是有接受施捨的人，勸助他們立志于正道這兩件事，就是菩薩清凈的福佑。如果有施捨的人和接受施捨的人，已經通過這種修行而勸化他們，這兩件事，都是菩薩清凈的福佑。假使菩薩思惟唸佛，或者思惟唸經法、聖眾、菩薩、眾生，所作之事已完成。菩薩的寶藏接受供養，假使菩薩修行慈心、悲心、喜心、護心，如果遇到一個卑劣貧窮的盜賊或屠夫，辱罵衝撞，而能夠忍受，不以嗔怒迴應，繼續修行慈心，以歡喜的心情對待他，想要利益他，更加精進，所作之事已完成。如果獲得百倍的利益、千倍的利益、百千倍的利益、億百千倍的利益，如果用珍寶充滿' English version:
'Not clinging to others, one's actions are completed, achieving ultimate accomplishment. Not guarding precepts, patience, diligence, one-pointedness, or wisdom, nor is there anything to guard or encourage to lead towards the path, one's actions are completed, achieving ultimate accomplishment. If one gives, upholds precepts, practices patience, diligence, one-pointedness, and wisdom, encouraging others to enter the path, one's actions are completed, achieving ultimate accomplishment. Neither wise nor foolish, without self, without others, and without any attainment, one's actions are completed, achieving ultimate accomplishment. Actions of body, speech, and mind, practicing all good deeds, distinguishing these matters, if the good deeds done by body, speech, and mind have no attainment and no attachment, this is called actions completed, achieving ultimate accomplishment.'
'At that time, Bodhisattva Changjian Jingjin (Constantly Diligent) asked Poshou (a Bodhisattva's name), saying, 『Should I go and speak about the Bodhisattva』s actions being completed, achieving ultimate accomplishment?』
Poshou replied, 『You are capable!』
A clansman (referring to a virtuous layperson) said to Poshou, 『If one encourages a person to hear the Dharma, one's actions are completed. The Bodhisattva's treasury should be freely given at any time and place. If one causes others to hear the teachings of the Buddha, the teachings of the Dharma, and the teachings of the Sangha, then one should observe, one's actions are completed. If one transforms a person to uphold precepts, to take refuge in the Buddha, Dharma, and Sangha, and to aspire to the Three Jewels, one's actions are completed. Possessing the Bodhisattva's treasury for offerings, whether it is the place of residence, or those who give, or those who receive, encouraging them to aspire to the path, these two matters are the pure blessings of the Bodhisattva. If there are givers and receivers, and they have been transformed through this practice, these two matters are all the pure blessings of the Bodhisattva. If a Bodhisattva contemplates the Buddha, or contemplates the Dharma, the Sangha, Bodhisattvas, and sentient beings, one's actions are completed. The Bodhisattva's treasury receives offerings. If a Bodhisattva practices loving-kindness, compassion, joy, and equanimity, and if one encounters a lowly, poor thief or butcher who curses and insults, and is able to endure it, not responding with anger, continuing to practice loving-kindness, treating them with joy, desiring to benefit them, and becoming more diligent, one's actions are completed. If one obtains a hundredfold benefit, a thousandfold benefit, a hundred thousandfold benefit, or a hundred millionfold benefit, if one fills with treasures'
【English Translation】 'Not clinging to others, one's actions are completed, achieving ultimate accomplishment. Not guarding precepts, patience, diligence, one-pointedness, or wisdom, nor is there anything to guard or encourage to lead towards the path, one's actions are completed, achieving ultimate accomplishment. If one gives, upholds precepts, practices patience, diligence, one-pointedness, and wisdom, encouraging others to enter the path, one's actions are completed, achieving ultimate accomplishment. Neither wise nor foolish, without self, without others, and without any attainment, one's actions are completed, achieving ultimate accomplishment. Actions of body, speech, and mind, practicing all good deeds, distinguishing these matters, if the good deeds done by body, speech, and mind have no attainment and no attachment, this is called actions completed, achieving ultimate accomplishment.' 'At that time, Bodhisattva Changjian Jingjin (Constantly Diligent) asked Poshou (a Bodhisattva's name), saying, 『Should I go and speak about the Bodhisattva』s actions being completed, achieving ultimate accomplishment?』 Poshou replied, 『You are capable!』 A clansman (referring to a virtuous layperson) said to Poshou, 『If one encourages a person to hear the Dharma, one's actions are completed. The Bodhisattva's treasury should be freely given at any time and place. If one causes others to hear the teachings of the Buddha, the teachings of the Dharma, and the teachings of the Sangha, then one should observe, one's actions are completed. If one transforms a person to uphold precepts, to take refuge in the Buddha, Dharma, and Sangha, and to aspire to the Three Jewels, one's actions are completed. Possessing the Bodhisattva's treasury for offerings, whether it is the place of residence, or those who give, or those who receive, encouraging them to aspire to the path, these two matters are the pure blessings of the Bodhisattva. If there are givers and receivers, and they have been transformed through this practice, these two matters are all the pure blessings of the Bodhisattva. If a Bodhisattva contemplates the Buddha, or contemplates the Dharma, the Sangha, Bodhisattvas, and sentient beings, one's actions are completed. The Bodhisattva's treasury receives offerings. If a Bodhisattva practices loving-kindness, compassion, joy, and equanimity, and if one encounters a lowly, poor thief or butcher who curses and insults, and is able to endure it, not responding with anger, continuing to practice loving-kindness, treating them with joy, desiring to benefit them, and becoming more diligent, one's actions are completed. If one obtains a hundredfold benefit, a thousandfold benefit, a hundred thousandfold benefit, or a hundred millionfold benefit, if one fills with treasures'
閻浮提，得斯利者，未曾以寶而發兩舌，又復咨啟問他人慧，寧失身命不從其後而說惡也。不忘於法不承非法，觀此菩薩所作已具，究竟成就。
「複次，溥首！假使菩薩七日斷供而不得食，若復有人受飲食者，其人則近諸通慧心不為虛妄。又欲度脫一切眾生，慾念救濟群萌之類，觀此菩薩所作究竟。假使天下普遍滿水周匝其地，當越度此行求聽法；若遍滿火，亦當越度行求聞法，亦不惜身亦不貪命亦不愛壽，而造斯觀，陰種諸入易易得耳，諸佛世尊難得值遇，經法難聞，恭恪於法亦復難遭，若入此數觀，斯菩薩究竟成就。複次，菩薩若聞四句之頌歡喜踴躍，不願享祚為轉輪聖王，寧以四句頌令人得聞熙怡豫悅，不樂帝釋位。寧立眾施誘化狗犬、禽獸、龍神，不生梵天。欣樂諸通慧心，不貪三千世界之七寶。喜踴愿志殖一德本，不僥一切眾生供養之利。菩薩所行修如斯者，當觀菩薩成就究竟。」
常堅精進菩薩復謂溥首：「有菩薩常堅精進常求博聞，心當念此，假使有人段段節節解其身者，當發歡喜以自勸勉，是皆俗法之所致也。專志修行念于佛道，寧失軀命終不犯戒、不捨大乘，不為愚心、不興邪力，致忍辱力口言不粗悉能堪任，終不懈怠修精勤行。嚴凈佛土而救眾生不為非法，普求一切諸度無極，不
【現代漢語翻譯】 現代漢語譯本：在閻浮提（Jambudvipa，指我們所居住的這個世界）中，那些獲得殊勝利益的人，絕不會因為珍寶而挑撥離間，也不會爲了探聽他人的智慧而打聽，寧可失去生命也不會背後說人壞話。他們不忘正法，不接受非法，觀察這樣的菩薩所作所為，已經具備了，最終會成就。 『再者，溥首（Pusya，菩薩名）！假設菩薩七天斷食而沒有食物，如果有人能提供飲食，這個人就能接近通達智慧的心，不會虛妄。菩薩還想度脫一切眾生，想要救濟各種生命，觀察這樣的菩薩所作所為，最終會成就。假設天下到處都充滿水，菩薩也會越過這些障礙去求聽佛法；如果到處充滿火，也會越過這些障礙去求聽佛法，不愛惜身體，不貪戀生命，也不貪圖長壽，這樣觀察，陰、種、諸入（蘊、處、界）就容易理解了，諸佛世尊難以值遇，佛法難以聽聞，恭敬佛法也難以遇到，如果進入這種觀察，這樣的菩薩最終會成就。再者，菩薩如果聽到四句偈頌就歡喜踴躍，不願享受轉輪聖王的福報，寧願用四句偈頌讓別人聽到而感到歡喜，也不樂於帝釋（Indra，天神之王）的地位。寧願設立各種佈施來教化狗、鳥、龍神，也不願生到梵天（Brahma，色界天）。他們欣樂於通達智慧的心，不貪戀三千世界的七寶。他們歡喜發願種植一種德本，不貪圖一切眾生的供養利益。菩薩的修行如果像這樣，應當觀察這樣的菩薩最終會成就。』 常堅精進菩薩又對溥首說：『有菩薩常常堅定精進，常常追求廣博的知識，心中應當這樣想，假設有人一段段、一節節地肢解他的身體，他應當感到歡喜並自我勉勵，這些都是世俗的因緣所致。專心修行，念于佛道，寧可失去生命也絕不犯戒、不捨棄大乘，不生愚癡之心，不興起邪惡的力量，達到忍辱的力量，口中不說粗暴的話，完全能夠忍受，最終不會懈怠，修習精勤的修行。莊嚴清凈佛土，救度眾生，不做非法之事，普遍尋求一切諸度無極，不
【English Translation】 English version: In Jambudvipa (the world we inhabit), those who have attained great merit would never use treasures to sow discord, nor would they inquire to probe into the wisdom of others. They would rather lose their lives than speak ill of others behind their backs. They do not forget the Dharma and do not accept what is not Dharma. Observing the actions of such Bodhisattvas, they are already equipped and will ultimately achieve enlightenment. 'Furthermore, Pusya (a Bodhisattva's name)! Suppose a Bodhisattva fasts for seven days without food, and if someone offers food, that person will be close to the mind of penetrating wisdom and will not be false. The Bodhisattva also desires to liberate all sentient beings and wants to save all kinds of life. Observing the actions of such Bodhisattvas, they will ultimately achieve enlightenment. Suppose the world is universally filled with water, the Bodhisattva will overcome these obstacles to seek and listen to the Dharma; if it is filled with fire, they will also overcome these obstacles to seek and listen to the Dharma, not cherishing their body, not coveting life, nor desiring longevity. By observing in this way, the skandhas, seeds, and entrances (aggregates, bases, and realms) will be easily understood. It is difficult to encounter the Buddhas, the World Honored Ones, it is difficult to hear the Dharma, and it is also difficult to encounter reverence for the Dharma. If one enters this kind of observation, such a Bodhisattva will ultimately achieve enlightenment. Furthermore, if a Bodhisattva hears a four-line verse, they will rejoice and leap with joy, not desiring the blessings of a Chakravartin (universal monarch), but would rather have others hear the four-line verse and feel joy, not desiring the position of Indra (king of the gods). They would rather establish various kinds of giving to teach dogs, birds, and dragons, than be born in the Brahma heaven (the form realm). They rejoice in the mind of penetrating wisdom, not coveting the seven treasures of the three thousand worlds. They joyfully vow to cultivate a root of virtue, not coveting the benefits of offerings from all sentient beings. If a Bodhisattva practices like this, one should observe that such a Bodhisattva will ultimately achieve enlightenment.' The Bodhisattva of Constant Perseverance then said to Pusya: 'There are Bodhisattvas who are constantly firm in their diligence and constantly seek extensive knowledge. Their minds should think like this: if someone were to dismember their body piece by piece, they should feel joy and encourage themselves, for these are all caused by worldly conditions. Focusing on cultivation and contemplating the path of the Buddha, they would rather lose their lives than break the precepts, abandon the Mahayana, give rise to a foolish mind, or generate evil power. They would attain the power of patience, not speak harsh words, be completely able to endure, and ultimately not be lazy in cultivating diligent practice. They would adorn and purify the Buddha lands, save sentient beings, not do what is not Dharma, universally seek all the perfections without limit, and not
求伴黨不望眾生，堅住智慧不斷佛教，志性強猛一切所作無不成辦。其意仁和，棄捐偷[焰-火+女]無所貪慕，不惜身命曉練便宜，不久立者令得自歸奉戒清凈，先人問訊語言柔軟辭不綺飾，譬若如地離於所求。無所求、無所結倚、性行純善，所答安隱所說常快，敬受善諫，棄除貢高常遜卑意，所言至誠無有忿訟，所說如實無有讒諛，言行相應遵尚等心，愍于眾生常有慈心，向諸群萌志於大哀。為黎庶故無有瑕疵，建立一切眾德之本而懷欣豫，一切所有施而不惜，當以行護救濟所欲，及得財業當行安隱，放舍一切諸所貪愛，無有我所不倚所有，終不自大蠲除三垢。志求解脫離於想念，所思所著不墮諸見，無六十二當行博聞，具足七財心常強勇，所聞曉解未曾有厭，當學智慧有所建立，住于勇猛降伏塵勞。離於欲垢療治一切眾生之病，常為眾祐未曾舍離，諸通慧心成就福田，令諸眾生悉得蒙恩。行如蓮花于諸世俗而無所著，猶如船師度諸群生四病之患。志如王路不得輕慢貴賤中間之人，當如泉源、川流、江河，所說經典而不可盡，行如大海所聞智慧苞無崖底，無量之德之所積聚，性如須彌起現於世峻極而高，常樂精進志性慷愷，心不怯劣心如門捆，志願堅固意如鶴毛。調和其性當行尊心，濟導眾生修于自在，勸助其意
志存奇雅。微妙解脫行如天帝，懷來眾生遵如梵天，分別權宜清凈之行，於一切法而得自在。常當行慈究竟滅度，行如終沒若有觸犯，作與不作悉能忍辱。心如嚴父所受至重，志如伴黨作諸德本而無所著，意無所倚。于諸境界，行無危害而修慈仁，所在吉祥于所生也。為佈施士謂法施也，斷除一切諸不善法，奉行一切眾善之法，遵無放逸除于自恣憍慢之事。學戒精進所行堅強，為無放逸修菩薩行，乃能致得無上正真之道為最正覺。」
於時世尊贊常堅精進菩薩曰：「善哉，善哉！族姓子！說菩薩行快乃如是建立眾德。若有菩薩設欲逮得等集眾德三昧，普當分別一切功德，離諸罪釁。」
爾時鉤鎖菩薩前白佛言：「若有菩薩逮得於是等集眾德三昧，功德瑞應比類若何？」
佛告鉤鎖：「令此等集眾德三昧，菩薩大士獲此定者，則能遠離惡趣之地，無有八據厄難之處，除斷窮窶供膳豐沃自然富樂，諸根具足便能成就三十二大士之相。法無窮盡逮得辯才，獲于總持常不失意，於一切福德自在。成轉輪王，無所倚礙，為諸群黎之所奉事。為天帝釋所見咨嗟，梵天稽首而為作禮。逮獲神通靡不明達，得其本願自在所生。行權方便進退智慧，不隨禪教遵修智慧。離一切見極尊特貴，聲聞、緣覺所不能及。離諸恐
【現代漢語翻譯】 現代漢語譯本：志向高遠而又奇特，以微妙的解脫之道行事，如同天帝一般；懷抱眾生，如同梵天一般；能分辨權宜之計，行清凈之行，對於一切法都能自在運用。常常行慈悲之心，最終達到滅度；行為如同最終的消逝，即使受到觸犯，也能忍辱，無論做與不做都能忍受。心如同嚴厲的父親一樣承受著重大的責任，志向如同同伴一樣，作為各種功德的根本而不執著，心意沒有依靠。在各種境界中，行為沒有危害而修習慈愛仁義，所到之處都吉祥如意。爲了佈施，被稱為法施，斷除一切不善之法，奉行一切眾善之法，遵循不放逸，去除自恣驕慢之事。學習戒律，精進修行，所行堅定，爲了不放逸而修菩薩行，才能獲得無上正真之道，成為最正覺的覺者。 這時，世尊讚歎常堅精進菩薩說：『好啊，好啊！善男子！你所說的菩薩行，真是快速地建立了各種功德。如果有菩薩想要獲得等集眾德三昧（一種禪定），就應當普遍地分辨一切功德，遠離各種罪過。』 這時，鉤鎖菩薩向前對佛說：『如果有菩薩獲得了這種等集眾德三昧，他的功德和瑞應會是怎樣的呢？』 佛告訴鉤鎖菩薩：『如果菩薩大士獲得了這種等集眾德三昧，就能遠離惡趣之地，沒有八種困厄之處，消除貧窮，飲食豐盛，自然富足快樂，諸根完備，就能成就三十二大丈夫相。法力無窮，獲得辯才，獲得總持，常常不失意，對於一切福德都能自在運用。能成為轉輪王，沒有阻礙，被眾人所敬奉。被天帝釋所讚歎，梵天也會稽首作禮。獲得神通，無所不明，實現自己的本願，自在地轉生。運用權巧方便，進退有智慧，不隨禪定教條，遵循智慧。遠離一切見解，極其尊貴，不是聲聞、緣覺所能比擬的。遠離各種恐懼。』
【English Translation】 English version: The aspiration is lofty and extraordinary, acting with subtle liberation like the heavenly emperor; embracing all beings like Brahma; able to discern expedient means, practicing pure conduct, and being free in all dharmas. Constantly practice compassion, ultimately reaching Nirvana; acting like a final disappearance, even if offended, one can endure, whether doing or not doing, one can bear it. The heart is like a strict father bearing great responsibility, the aspiration is like a companion, being the root of all virtues without attachment, the mind has no reliance. In all realms, acting without harm and cultivating loving-kindness, wherever one goes is auspicious. For the sake of giving, it is called Dharma giving, cutting off all unwholesome dharmas, practicing all wholesome dharmas, following non-negligence, and removing self-indulgence and arrogance. Studying precepts, diligently practicing, acting firmly, cultivating the Bodhisattva path for non-negligence, one can attain the unsurpassed true path, becoming the most perfectly enlightened one. At this time, the World Honored One praised the Bodhisattva Constant Firm Diligence, saying: 'Excellent, excellent! Son of a noble family! The Bodhisattva practice you have described is truly swift in establishing various merits. If a Bodhisattva wishes to attain the Samadhi of Equal Gathering of All Merits (a type of meditation), then one should universally discern all merits and be free from all faults.' At this time, Bodhisattva Hook Lock stepped forward and said to the Buddha: 'If a Bodhisattva attains this Samadhi of Equal Gathering of All Merits, what would be their merits and auspicious signs?' The Buddha told Bodhisattva Hook Lock: 'If a Bodhisattva Mahasattva attains this Samadhi of Equal Gathering of All Merits, they will be able to stay away from the evil realms, have no eight kinds of difficulties, eliminate poverty, have abundant food and drink, be naturally wealthy and happy, have all faculties complete, and be able to achieve the thirty-two marks of a great man. Their Dharma power will be inexhaustible, they will gain eloquence, obtain total retention, and never lose their mind, being free in all merits. They can become a Chakravartin King, without hindrance, and be revered by all people. They will be praised by Indra, and Brahma will bow down and pay homage. They will gain supernatural powers, understanding everything, fulfilling their original vows, and being free in their rebirths. They will use skillful means, advancing and retreating with wisdom, not following the doctrines of meditation, but following wisdom. They will be free from all views, extremely noble, and not comparable to Sravakas or Pratyekabuddhas. They will be free from all fears.'
畏聲聞、緣覺智慧分別，諸根曉了眾生本末娛樂諸見。志於一心脫門之事，住無處所常順所施。建立於戒護三清凈，分別忍辱竟無有形離諂偽想。講說精進志無懈惓，解說禪定常度寂然。敷演智慧目常睹見而悉分別，目無所著而常棄捐，除於六徑未曾違遠。常見諸佛好樂聽法，奉事聖眾慇勤修行，不離於空、無想、無愿。所聞經典歌頌一切諸佛功德，悉受佛誨即以咨受，善為眾生分別說之。在兜率天未曾舍離不退轉法，若欲遊行一切佛土，無有掛礙普見諸佛。降伏魔怨無有四魔，見深法忍處不退轉法。逮明神通，在於道業，法靡不博。懷來寂然，清白睹見，所行具足佛法，現不退轉。行之所趣，除一切著，所可掛礙見吾我色，猶如幻現，觀察悉見，一切身復無能勝者，謂諸異道受護正法，諸佛尊典不惜身命。其行慇勤持御正誼，現佛境界常無永絕，雖已泥洹而不滅度。得無所畏，游在眾會而無恐難。聰明睿達，隨其所作而善蠲除，去於一切貢高自大。修大莊嚴，以幻三昧有所感動，若放光明而悉覆蔽日月星明火電。得堅強力，身如鉤鎖、行如金剛，皆度一切諸惡所乏。普道場凈游無量佛土普聞其聲，佛所建立身口意凈降伏魔兵。神足變化度于無極，震動一切諸佛國土。得聰明慧，分別法誼之所歸趣。辯才具足慧無掛礙
，為諸眾生遵行精進，興顯佛事而無放逸，于諸通慧現佛境界。如是，鉤鎖！若有菩薩逮得於斯等集眾德三昧，是諸菩薩瑞應因緣儀像眾德名聞之事，巍巍如是。」
鉤鎖白佛：「皆令一切眾生之類，俱共逮此等集眾德三昧。所以者何？唯然，世尊！若有逮得於此定者，眾德名聞堂堂乃爾，聲聞、緣覺所不能及。假使有人聞此三昧而不信者，則當知為魔所嬈固。」
佛言：「如是，如是！鉤鎖！誠如所云。假使有人信是三昧，名德之勛不可思議，為佛所護。」
於是鉤鎖又問溥首曰：「若有菩薩意欲逮得等集眾德三昧，當行何法？」
溥首答曰：「若有菩薩意欲逮得等集眾德三昧，未曾毀壞凡夫之法當修斯行，所造行者于佛道法亦無所得。若欲行者當作此行，無法無見亦無所憂。
「複次，鉤鎖！若有菩薩欲得斯定，誓嘆終始，不為生死之所玷汙，得於無為，不于聲聞、緣覺之乘而取滅度也。複次，鉤鎖！菩薩欲得斯定意者，具足眾德，當學所學之禁戒也，亦不想念有漏之福、無漏之德、無罪不罪，不有、不無、不著、不捨、不去、不來、世不度世，未曾懷念如此諸想。等御法界信樂眾德，有福、無福、有常、無常、有念、無念，不入終始所著之相。為一切人游入眾德，不為一人處游
【現代漢語翻譯】 現代漢語譯本：爲了所有眾生，他們遵循精進，興盛佛事而不懈怠，在各種通達的智慧中展現佛的境界。像這樣，鉤鎖（菩薩名）！如果菩薩能夠獲得這種等集眾德三昧（一種禪定），這些菩薩的瑞應、因緣、儀態、功德和名聲，都是如此的偉大和殊勝。 鉤鎖（菩薩名）對佛說：『愿一切眾生都能共同獲得這種等集眾德三昧。為什麼呢？世尊！如果有人能夠獲得這種禪定，他的功德和名聲將是如此的顯赫，甚至連聲聞（小乘修行者）和緣覺（中乘修行者）都無法企及。如果有人聽到這種三昧而不相信，那麼應當知道他是被魔所迷惑了。』 佛說：『是的，是的！鉤鎖（菩薩名）！正如你所說。如果有人相信這種三昧，他的功德和成就將是不可思議的，並且會受到佛的護佑。』 於是，鉤鎖（菩薩名）又問溥首（菩薩名）說：『如果菩薩想要獲得等集眾德三昧，應當修行什麼法？』 溥首（菩薩名）回答說：『如果菩薩想要獲得等集眾德三昧，在沒有毀壞凡夫俗子的法的情況下，應當修習這種修行，所造的修行對於佛道之法也沒有任何執著。如果想要修行，應當這樣修行，沒有法，沒有見解，也沒有憂慮。 『此外，鉤鎖（菩薩名）！如果菩薩想要獲得這種禪定，發誓從始至終，不被生死所污染，獲得無為的境界，不通過聲聞（小乘修行者）和緣覺（中乘修行者）的乘法而取滅度。此外，鉤鎖（菩薩名）！菩薩想要獲得這種禪定，具足各種功德，應當學習所學的戒律，也不要執著于有漏的福報、無漏的功德、有罪無罪、有無、執著或捨棄、去或來、世俗或出世，不要懷念這些想法。平等地駕馭法界，信樂各種功德，有福或無福、有常或無常、有念或無念，不陷入終始的執著。爲了所有人而進入各種功德，而不是爲了一個人而停留。』
【English Translation】 English version: For all sentient beings, they follow diligence, promote the Buddha's work without negligence, and manifest the Buddha's realm in all kinds of penetrating wisdom. Like this, Hook-Lock (a Bodhisattva)! If a Bodhisattva can attain this Samadhi of Equal Gathering of All Virtues (a kind of meditation), the auspicious signs, causes and conditions, demeanor, merits, and fame of these Bodhisattvas are so great and extraordinary. Hook-Lock (a Bodhisattva) said to the Buddha: 'May all sentient beings together attain this Samadhi of Equal Gathering of All Virtues. Why is that? World Honored One! If someone can attain this meditation, their merits and fame will be so illustrious that even Sravakas (Hinayana practitioners) and Pratyekabuddhas (Madhyamaka practitioners) cannot reach it. If someone hears of this Samadhi and does not believe it, then it should be known that they are deluded by demons.' The Buddha said: 'Yes, yes! Hook-Lock (a Bodhisattva)! It is as you say. If someone believes in this Samadhi, their merits and achievements will be inconceivable, and they will be protected by the Buddha.' Then, Hook-Lock (a Bodhisattva) asked Pu-Shou (a Bodhisattva): 'If a Bodhisattva wants to attain the Samadhi of Equal Gathering of All Virtues, what Dharma should they practice?' Pu-Shou (a Bodhisattva) replied: 'If a Bodhisattva wants to attain the Samadhi of Equal Gathering of All Virtues, without destroying the laws of ordinary people, they should cultivate this practice, and the practice they create should not be attached to the Dharma of the Buddha's path. If one wants to practice, one should practice like this, without Dharma, without views, and without worries. 'Furthermore, Hook-Lock (a Bodhisattva)! If a Bodhisattva wants to attain this meditation, they vow from beginning to end not to be defiled by birth and death, to attain the state of non-action, and not to take Nirvana through the vehicle of Sravakas (Hinayana practitioners) and Pratyekabuddhas (Madhyamaka practitioners). Furthermore, Hook-Lock (a Bodhisattva)! If a Bodhisattva wants to attain this meditation, possessing all kinds of merits, they should learn the precepts they have learned, and should not be attached to the merits of outflows, the merits of no outflows, guilt or innocence, existence or non-existence, attachment or detachment, going or coming, secular or non-secular, and should not cherish these thoughts. Equally governing the Dharma realm, believing in all kinds of merits, having merit or no merit, having permanence or impermanence, having thought or no thought, not falling into the attachment of beginning and end. Entering all kinds of merits for all people, not staying for one person.'
福祐。以一人德普入眾生之所，有福若漏、無漏，不復分別不以此教。一切佛德則一佛德，當作斯念。所可教化，說諸佛法無有差特，當信知此。其所學福、無所學福、若緣覺福、若菩薩福、若如來福，此則無常亦無形貌色像也，當喜信樂一切諸德福之所湊。譬如，鉤鎖！諸有形色皆有四大，亦復如是；諸菩薩法，皆度眾生至於脫門奉行等福，當所為者所興盛者無常盡法。
「複次，鉤鎖！若有菩薩欲得此定意，於四無量不懷恐懼。何等四？人界無量；佛土無限；佛慧無邊；眾生之行無有𨚎。是為四。複次，鉤鎖！若有菩薩欲得此定，常當勸助四不可思議。何等四？罪福報應不可思議；眾生之行不可思議，而所趣路無有差特；諸菩薩慧不可思議，神足力勢脫門；諸菩薩之所歸趣不可思議，所生清凈。是為四。是故，鉤鎖！若有菩薩於此三昧見無盡，當行四法。何等四？於斯建立菩薩之福住不可盡；具足眾行亦不可盡；無礙辯才亦不可盡；智慧所達亦不可盡。是為四。復有四事。何等四？勤精於法積眾德本而無厭極；當念勤行入聞無厭而說經典；當念勤行勸助無邊眾善之德；觀諸佛土所見莊嚴，以入己土而成清凈。是為四。」
鉤鎖菩薩謂溥首：「譬如琉璃、明月、珠寶所著器中，若在金器、銀器、水精器
【現代漢語翻譯】 現代漢語譯本 福祐（指佛的庇佑）。如果一個人所修的功德能夠普遍利益眾生，那麼他所獲得的福報，無論是屬於有漏的還是無漏的，都不應該再加以分別，也不應該執著于這些教義。一切佛的功德實際上就是同一個佛的功德，應當這樣去理解。對於那些可以教化的人，所宣說的諸佛之法並沒有任何差別，應當相信並瞭解這一點。無論是所學的福報、無所學的福報，還是緣覺的福報、菩薩的福報、如來的福報，這些都是無常的，也沒有固定的形貌和色相，應當歡喜信受一切功德福報的匯聚。譬如，鉤鎖（菩薩名）！一切有形色的事物都由四大組成，菩薩的修行也是如此；菩薩所修的法，都是爲了度化眾生到達解脫之門，奉行各種福德，所作所為，所興盛的，都是無常的，終將消逝。 『再者，鉤鎖！如果菩薩想要獲得這種禪定，對於四無量心不會感到恐懼。哪四種呢？人界無量；佛土無限；佛的智慧無邊；眾生的行為沒有窮盡。這就是四種。再者，鉤鎖！如果菩薩想要獲得這種禪定，應當常常勸助四種不可思議。哪四種呢？罪福報應不可思議；眾生的行為不可思議，但他們所趨向的道路並沒有差別；諸菩薩的智慧不可思議，他們的神通力量和解脫之門；諸菩薩所歸趣的境界不可思議，所產生的清凈。這就是四種。因此，鉤鎖！如果菩薩在這種三昧中見到無盡，應當修行四種法。哪四種呢？在這種境界中建立菩薩的福德，使其永不窮盡；具足各種修行，也永不窮盡；無礙的辯才，也永不窮盡；智慧所能達到的境界，也永不窮盡。這就是四種。還有四件事。哪四件呢？勤奮精進于佛法，積累各種功德根本而不感到厭倦；應當勤奮修行，聽聞佛法而不厭倦，並宣說經典；應當勤奮修行，勸助無邊的善德；觀察諸佛國土所見的莊嚴，以此來凈化自己的國土。這就是四種。』 鉤鎖菩薩對溥首（菩薩名）說：『譬如琉璃、明月、珠寶放在器皿中，無論是在金器、銀器、還是水晶器中，
【English Translation】 English version Blessings (referring to the Buddha's blessings). If the merits cultivated by one person can universally benefit all sentient beings, then the blessings they receive, whether they are with outflows or without outflows, should not be further distinguished, nor should one be attached to these teachings. All the merits of the Buddhas are actually the same merit of one Buddha, and one should understand it this way. For those who can be taught, the Dharma of all Buddhas that is proclaimed has no difference, and one should believe and understand this. Whether it is the merit of learning, the merit of not learning, or the merit of a Pratyekabuddha, the merit of a Bodhisattva, or the merit of a Tathagata, these are all impermanent and have no fixed form or appearance. One should joyfully believe in the gathering of all merits and blessings. For example, Hook Lock (a Bodhisattva's name)! All things with form and color are composed of the four great elements, and the practice of Bodhisattvas is also like this; the Dharma practiced by Bodhisattvas is all for the purpose of liberating sentient beings to the gate of liberation, practicing various merits, and what is done, what is flourishing, is all impermanent and will eventually pass away. 『Furthermore, Hook Lock! If a Bodhisattva wants to attain this samadhi, they will not feel fear towards the four immeasurables. What are the four? The realm of humans is immeasurable; the Buddha lands are limitless; the wisdom of the Buddhas is boundless; the actions of sentient beings are inexhaustible. These are the four. Furthermore, Hook Lock! If a Bodhisattva wants to attain this samadhi, they should always encourage the four inconceivables. What are the four? The retribution of sins and blessings is inconceivable; the actions of sentient beings are inconceivable, but the paths they take have no difference; the wisdom of the Bodhisattvas is inconceivable, their supernatural powers and the gate of liberation; the realm to which the Bodhisattvas return is inconceivable, and the purity that arises. These are the four. Therefore, Hook Lock! If a Bodhisattva sees the inexhaustible in this samadhi, they should practice four dharmas. What are the four? In this state, establish the merit of the Bodhisattva so that it is never exhausted; possess all kinds of practices, which are also never exhausted; unobstructed eloquence, which is also never exhausted; the realm that wisdom can reach, which is also never exhausted. These are the four. There are also four things. What are the four? Diligently strive in the Dharma, accumulate various roots of merit without feeling weary; one should diligently practice, listen to the Dharma without weariness, and proclaim the scriptures; one should diligently practice, encourage boundless good merits; observe the adornments seen in the Buddha lands, and use this to purify one's own land. These are the four.』 Bodhisattva Hook Lock said to Pu Shou (a Bodhisattva's name): 『For example, if crystal, moonlight, and jewels are placed in a vessel, whether it is in a gold vessel, a silver vessel, or a crystal vessel,
、車𤦲器，則以琉璃、明月、珠寶器威德之故，不失自然。如是，溥首！若有菩薩住是三昧，若在居家、若復出家住在沙門，計於法界自然之行無二脫門。又，溥首！菩薩何行有所遵修不失三昧，有所逮得德慧無盡？」
溥首答曰：「鉤鎖！欲知菩薩當行四事。何謂四？不惜身壽命不求一切供養之利；行空、無想、無愿不志聲聞、緣覺之乘；欲得佛慧思惟其行，于諸通慧放舍所思所想可應不應；一切眾生等入行度，我、人、壽命亦不可得。是為四。」
鉤鎖又問溥首：「此三昧者然後歸趣何所？菩薩若取經卷著在身懷若興忍辱，設使居家、若出家學因緣學行乎？」
溥首答鉤鎖曰：「后若有得此三昧者，假使有人逮聞其名，則非居家、出家因緣。所以者何？是故，鉤鎖！若有菩薩住三昧，則離二想，所在遊行，其壽智慧不可盡極無所忘失。開化眾生不以為厭，不自示現菩薩形類。又在所奏一切無邊亦無因緣。譬如，鉤鎖！日月所游一切無邊，菩薩如是觀無倚行。若在家地隨家依倚，亦不出家為出家行，亦復不著出家之德，於斯二事亦無所慕。所以者何？菩薩所出悉無所著。譬如，鉤鎖！無所得者乃成正覺，於此菩薩有四事行。何等四？為尊、為上而為最勝；棄除一切諸所見事；及入一切諸佛之法。
【現代漢語翻譯】 現代漢語譯本 『車乘器』（指代步工具），因為琉璃、明月、珠寶等器具的威德之力，不會失去其自然屬性。就像這樣，溥首（菩薩名）！如果有菩薩安住于這種三昧（禪定），無論是在家還是出家成為沙門，都可以認為在法界中自然的執行沒有兩種不同的解脫之門。還有，溥首！菩薩要如何修行才能不失去三昧，如何才能獲得無盡的德行和智慧呢？ 溥首回答說：『鉤鎖（菩薩名）！想要了解菩薩應當修行的四件事。哪四件呢？不吝惜自己的身體和壽命，不追求一切供養的利益；修行空、無想、無愿，不追求聲聞、緣覺的乘；想要獲得佛的智慧，思考其修行，對於各種神通智慧，放下所思所想，可應可不應；一切眾生平等進入修行，我、人、壽命等概念都不可得。這就是四件事。』 鉤鎖又問溥首：『這種三昧最終會歸向何處？菩薩如果拿著經卷放在身上，或者修習忍辱，無論是居家還是出家，都是在學習因緣和修行嗎？』 溥首回答鉤鎖說：『如果有人獲得了這種三昧，即使有人聽聞其名，也與居家、出家的因緣無關。為什麼呢？所以，鉤鎖！如果有菩薩安住於三昧，就會遠離兩種想法，無論在哪裡，其壽命和智慧都不可窮盡，不會有任何遺忘。教化眾生不會感到厭倦，也不會刻意顯現菩薩的形象。而且，無論做什麼，都是無邊無際，沒有因緣。譬如，鉤鎖！日月執行無邊無際，菩薩也是這樣觀察，無所依傍地修行。如果在家，就隨順家裡的生活，也不做出家的行為，也不執著于出家的功德，對於這兩種狀態都沒有任何貪戀。為什麼呢？菩薩所做的一切都沒有執著。譬如，鉤鎖！無所得才能成就正覺，對於這樣的菩薩有四種修行。哪四種呢？成為最尊貴、最上、最殊勝的；捨棄一切所見之事；以及進入一切諸佛的法。』
【English Translation】 English version 『Vehicles』 (referring to means of transportation), due to the majestic power of lapis lazuli, bright moons, and jeweled objects, do not lose their natural properties. Likewise, Pǔshǒu (name of a Bodhisattva)! If a Bodhisattva dwells in this samadhi (meditative state), whether they are at home or have left home to become a śrāmaṇa (monk), it can be considered that in the natural operation of the Dharma realm, there are not two different gates of liberation. Furthermore, Pǔshǒu! How should a Bodhisattva practice so as not to lose samadhi, and how can they attain endless virtue and wisdom? Pǔshǒu replied: 『Gōusuǒ (name of a Bodhisattva)! If you wish to know, a Bodhisattva should practice four things. What are the four? Not to be stingy with one's body and life, not to seek the benefits of all offerings; to practice emptiness, non-thought, and non-desire, not to pursue the vehicle of śrāvakas (hearers) or pratyekabuddhas (solitary realizers); to desire to attain the wisdom of the Buddha, to contemplate its practice, and regarding all supernatural wisdom, to let go of what is thought and conceived, whether it should be or should not be; all sentient beings equally enter into practice, and the concepts of self, person, and lifespan are unattainable. These are the four things.』 Gōusuǒ then asked Pǔshǒu: 『Where does this samadhi ultimately lead? If a Bodhisattva carries scriptures on their body or practices forbearance, whether they are at home or have left home, are they learning about conditions and practicing?』 Pǔshǒu replied to Gōusuǒ: 『If someone attains this samadhi, even if someone hears its name, it is unrelated to the conditions of being at home or having left home. Why is that? Therefore, Gōusuǒ! If a Bodhisattva dwells in samadhi, they will be free from two kinds of thoughts, and wherever they are, their lifespan and wisdom will be inexhaustible, and they will not forget anything. They will not tire of teaching sentient beings, nor will they deliberately manifest the form of a Bodhisattva. Moreover, whatever they do is boundless and without conditions. For example, Gōusuǒ! The sun and moon travel boundlessly, and the Bodhisattva observes in this way, practicing without reliance. If they are at home, they follow the life of the home, and they do not act as if they have left home, nor do they cling to the merits of leaving home, and they have no attachment to either of these two states. Why is that? Everything a Bodhisattva does has no attachment. For example, Gōusuǒ! Only by having no attainment can one achieve perfect enlightenment. For such a Bodhisattva, there are four practices. What are the four? To become the most honored, the highest, and the most excellent; to abandon all that is seen; and to enter into the Dharma of all Buddhas.』
是為四。」
鉤鎖又問溥首：「云何菩薩處於游居？」
溥首答曰：「菩薩有四事行。何等四？慈、悲、喜、護。是為四。其有奉行是四梵行，吾乃謂斯為游居。復有四。何等四？若復游處聚落舍室，則處游居；假使覆在于閑居行，若在棚閣重屋作行，則亦處於游居。是為四。」
溥首復謂鉤鎖曰：「其不奉修此四梵行，而自念言我處游居，其人則為欺諸天人。所以者何？諸佛世尊說四梵行乃謂游居，其四梵行則處其頂，是清凈行而處游居，在於國土受分衛食威神在頂。是故，鉤鎖！其有不見四梵行者，則為遠離四等心行。若復有修梵凈行，皆悉因從四梵行起得賢聖慧，不為世間自見身也，貢高自大不除人想。」
鉤鎖又問溥首：「云何菩薩奉慈心行？何謂悲？何謂喜？何謂護？」
溥首答曰：「則以幻事救護一切眾生之類，則為行慈；而以幻事度脫眾生，則為行悲；若以幻事安隱群萌，則為行喜；說以幻事令諸黎庶逮得滅度，則為行護。複次，鉤鎖！信解眾生界空，則為行慈；信解法界眾生之界無作非不作，則為行悲；信解了知諸群萌界無著無脫，則為行喜；信解了知黎庶之界來無所來，則為行護。複次，鉤鎖！一切眾生無有吾我亦不恐怖，則為行慈；一切眾生悉為澹泊亦不畏懅，
【現代漢語翻譯】 現代漢語譯本：是為四。」
鉤鎖又問溥首：「菩薩如何處於游居狀態？」
溥首回答說：「菩薩有四種行為。是哪四種呢？慈、悲、喜、護。這就是四種。那些奉行這四種梵行的人，我才稱他們為處於游居狀態。還有四種。是哪四種呢？如果居住在村落房屋中，就處於游居狀態；即使在僻靜的地方修行，或者在樓閣重屋中修行，也處於游居狀態。這就是四種。」
溥首又對鉤鎖說：「那些不奉行這四種梵行，卻自認為處於游居狀態的人，他們就是在欺騙諸天人。為什麼呢？諸佛世尊說四梵行才算是游居，這四梵行處於頂端，是清凈的行為，才算是處於游居狀態，在國土接受供養，威神力在頂端。所以，鉤鎖！那些沒有見到四梵行的人，就是遠離了四等心行。如果有人修行清凈的梵行，都是因為從四梵行開始，才能獲得賢聖的智慧，不為世俗所見，不貢高自大，不執著於人相。」
鉤鎖又問溥首：「菩薩如何奉行慈心？什麼是悲？什麼是喜？什麼是護？」
溥首回答說：「用幻化的方式救護一切眾生，就是行慈；用幻化的方式度脫眾生，就是行悲；用幻化的方式使眾生安穩，就是行喜；用幻化的方式使眾生獲得解脫，就是行護。再者，鉤鎖！相信並理解眾生界是空的，就是行慈；相信並理解法界眾生之界無作無不作，就是行悲；相信並理解一切眾生界無執著無解脫，就是行喜；相信並理解眾生之界來無所來，就是行護。再者，鉤鎖！一切眾生沒有我相，也不恐懼，就是行慈；一切眾生都淡泊，也不畏懼，
【English Translation】 English version: These are the four.』
Gou Suo then asked Pu Shou, 『How does a Bodhisattva dwell in a state of wandering?』
Pu Shou replied, 『A Bodhisattva has four practices. What are the four? Loving-kindness (慈, ci), compassion (悲, bei), joy (喜, xi), and equanimity (護, hu). These are the four. Those who practice these four Brahma Viharas, I call them dwelling in a state of wandering. There are also four more. What are the four? If one dwells in villages and houses, then one is dwelling in a state of wandering; even if one practices in secluded places, or practices in pavilions and multi-storied buildings, one is also dwelling in a state of wandering. These are the four.』
Pu Shou then said to Gou Suo, 『Those who do not practice these four Brahma Viharas, yet think of themselves as dwelling in a state of wandering, they are deceiving the gods and humans. Why is that? The Buddhas, the World Honored Ones, say that the four Brahma Viharas are what constitute wandering, these four Brahma Viharas are at the top, they are pure practices, and thus are considered dwelling in a state of wandering, receiving offerings in the country, with divine power at the top. Therefore, Gou Suo! Those who do not see the four Brahma Viharas are far from the four immeasurable minds. If one cultivates pure Brahma practices, it is all because of starting from the four Brahma Viharas that one can obtain the wisdom of the sages, not for the sake of worldly self-view, not being arrogant, and not eliminating the idea of others.』
Gou Suo then asked Pu Shou, 『How does a Bodhisattva practice loving-kindness? What is compassion? What is joy? What is equanimity?』
Pu Shou replied, 『To protect all sentient beings with illusory means is to practice loving-kindness; to liberate sentient beings with illusory means is to practice compassion; to bring peace and stability to all beings with illusory means is to practice joy; to teach sentient beings to attain liberation with illusory means is to practice equanimity. Furthermore, Gou Suo! To believe and understand that the realm of sentient beings is empty is to practice loving-kindness; to believe and understand that the realm of sentient beings in the Dharma realm is neither created nor uncreated is to practice compassion; to believe and understand that all sentient beings are without attachment and liberation is to practice joy; to believe and understand that the realm of sentient beings comes from nowhere is to practice equanimity. Furthermore, Gou Suo! All sentient beings are without self and are not afraid, this is to practice loving-kindness; all sentient beings are detached and not fearful,
則為行悲；一切諸法法界平等亦不懷懼，則為行喜；信解分別一切佛土無盡之國，則為行護。複次，鉤鎖！無危害相則謂為慈；無等倫相則謂為悲；無有二相則謂為喜；無有名無所著相則謂為護。複次，鉤鎖！無所住慈不為大慈；無所住悲不為大悲；彼何謂不為大慈？猶如聲聞發是念言：『令諸眾生皆獲安隱。』是聲聞慈不為大慈。何謂大慈？假使等心於群萌類，而皆度脫眾惱之患，是為大慈。彼何謂悲不為大悲？黎庶之類生在五趣，愍傷哀之，于生死中而欲拔濟，是謂為悲不為大悲。何謂大悲？見於五趣生死蒸庶，所生之處而行愍哀，自捨身安救護五趣，便能濟拔眾生之界，尋時建立於平等道，是謂大悲。是故鉤鎖！當作斯觀，聲聞有慈不為大慈，亦復有悲不為大悲。是故鉤鎖！若有菩薩當具足行大慈大悲。」
溥首說是語時，八千天人皆發無上正真道意。俱共嘆言：「唯然，世尊！我等亦當奉修此行，如今曏者溥首所說。」百千天人逮得是三昧，八千菩薩得不起法忍。
於是鉤鎖菩薩白佛言：「如來愿說百福之相，作何功德而佛世尊成斯相乎？」
時佛告曰：「譬如，鉤鎖！江河沙等諸佛世界悉共合集，滿中眾生功德具足，為轉輪王一身之德，是諸眾生所有功德皆如轉輪聖王，悉共同合，為天
【現代漢語翻譯】 現代漢語譯本：那麼，對於一切諸法在法界中平等而不懷恐懼，就稱為行悲；對於一切佛土無盡的國土都能信解和分別，就稱為行護。再者，鉤鎖（菩薩名）！沒有危害的相狀就稱為慈；沒有與人攀比的相狀就稱為悲；沒有二元對立的相狀就稱為喜；沒有名相和執著的相狀就稱為護。再者，鉤鎖！不住于任何相的慈，不稱為大慈；不住于任何相的悲，不稱為大悲。什麼是不稱為大慈呢？例如聲聞（小乘修行者）發願說：『愿一切眾生都獲得安穩。』這種聲聞的慈不稱為大慈。什麼是大慈呢？如果能以平等心對待一切眾生，並且都能使他們脫離各種煩惱的痛苦，這才是大慈。什麼是不稱為大悲呢？看到普通百姓在五道（地獄、餓鬼、畜生、人、天）中輪迴，憐憫他們，想要把他們從生死中救拔出來，這稱為悲，但不稱為大悲。什麼是大悲呢？看到五道眾生在生死中輪迴，在他們所生之處都生起憐憫之心，自己捨棄安樂去救護五道眾生，就能救拔眾生脫離苦海，並立即讓他們走上平等之道，這才是大悲。所以，鉤鎖！應當這樣觀察，聲聞的慈不稱為大慈，他們的悲也不稱為大悲。因此，鉤鎖！如果有菩薩想要圓滿地修行大慈大悲，就應當如此。」 溥首（菩薩名）說完這些話時，八千天人都發起了無上正等正覺的道心。他們一起讚歎說：『是的，世尊！我們也應當奉行修習這種行為，就像剛才溥首所說的那樣。』百千天人獲得了這種三昧（禪定），八千菩薩獲得了不起法忍（對佛法真理的深刻理解和接受）。 這時，鉤鎖菩薩對佛說：『如來（佛的稱號）希望您能講說百福之相，是做了什麼功德，佛世尊才能成就這樣的相貌呢？』 當時，佛告訴鉤鎖說：『譬如，鉤鎖！像恒河沙數那樣多的佛世界都聚集在一起，裡面充滿了功德圓滿的眾生，這些眾生的功德加起來，相當於一個轉輪王（擁有統治世界的聖王）的功德。這些眾生所有的功德都像轉輪聖王一樣，全部加在一起，相當於天
【English Translation】 English version: Then, to act with compassion is to have no fear regarding the equality of all dharmas in the dharma realm; to have faith and understanding in distinguishing all the endless lands of the Buddha realms is to act with protection. Furthermore, Hook-Lock (a Bodhisattva's name)! The absence of harmful characteristics is called loving-kindness; the absence of comparison is called compassion; the absence of duality is called joy; the absence of names and attachments is called protection. Furthermore, Hook-Lock! Loving-kindness that does not abide in anything is not called great loving-kindness; compassion that does not abide in anything is not called great compassion. What is not called great loving-kindness? For example, a Shravaka (a Hinayana practitioner) makes the vow: 『May all beings attain peace and security.』 This loving-kindness of a Shravaka is not called great loving-kindness. What is great loving-kindness? If one can treat all beings with an equal mind and liberate them from all the sufferings of afflictions, this is great loving-kindness. What is not called great compassion? Seeing ordinary people in the five realms (hell, hungry ghosts, animals, humans, and gods), feeling pity for them, and wanting to rescue them from birth and death, this is called compassion, but not great compassion. What is great compassion? Seeing beings in the five realms transmigrating in birth and death, feeling pity for them in all their places of birth, abandoning one's own comfort to protect beings in the five realms, being able to liberate beings from the sea of suffering, and immediately establishing them on the path of equality, this is great compassion. Therefore, Hook-Lock! You should observe in this way: the loving-kindness of a Shravaka is not called great loving-kindness, and their compassion is also not called great compassion. Therefore, Hook-Lock! If a Bodhisattva wants to fully practice great loving-kindness and great compassion, they should do so in this way.』 When Pu-shou (a Bodhisattva's name) finished speaking these words, eight thousand devas (gods) all aroused the mind of Anuttara-samyak-sambodhi (supreme enlightenment). They all praised together, saying: 『Yes, World Honored One! We should also practice this conduct, just as Pu-shou has just said.』 Hundreds of thousands of devas attained this samadhi (meditative state), and eight thousand Bodhisattvas attained the non-arising dharma forbearance (a profound understanding and acceptance of the truth of the Dharma). At this time, Bodhisattva Hook-Lock said to the Buddha: 『Tathagata (an epithet of the Buddha), we wish that you would speak about the characteristics of the hundred blessings. What merits did the World Honored Buddha cultivate to achieve such characteristics?』 At that time, the Buddha told Hook-Lock: 『For example, Hook-Lock! If all the Buddha worlds as numerous as the sands of the Ganges River were gathered together, filled with beings who have perfected their merits, the merits of all these beings would be equivalent to the merits of a Chakravartin (a holy king who rules the world). If all the merits of these beings, who are like Chakravartins, were combined, they would be equivalent to the merits of a deva.'
帝釋一身之福。復有別異江河沙等諸佛世界，一切眾生使其福德具足成就如天帝釋，悉複合集此眾生福如帝釋福，爾乃及於一梵天福。復有別異江河沙等諸佛世界眾生之類，其福各各譬如梵天悉備具足，是諸眾生其福各各等如梵天，合集此福以為成一聲聞之福。復有別異江河沙等諸佛世界，眾生之類，各各功德如聲聞者，悉合此福令具足備，爾乃合為一緣覺福。復有別異江河沙等諸佛世界一切眾生，其福如緣覺者悉備具足，爾乃合為一菩薩福；菩薩之福則過於彼不可稱限。假使逮得等集眾德三昧定者，正使三千大千世界滿中眾生，悉令逮得等集眾德三昧定者，合集於此眾生三昧之德，以為一無掛礙祠無瑕之慧無想著慧。是故，鉤鎖！如是比慧所可祠祀，皆悉合集而為法祠，撰合斯福乃為如來一大人相。如是比類三十二相，各各若茲，乃成如來具足身相，一切眾生不能思議，是故名曰不可思議如來之身百福之相。」
佛說此百福功德大人相時，三千大千世界六反震動，其大光明普照世界而雨天花，百千伎樂不鼓自鳴。諸天世人，怪未曾有踴躍欣喜，各各叉手為佛作禮，舉聲而嘆俱白佛言：「若族姓女其發無上正真道意，為得善利無極之慶，乃當逮得如是之比百福之相悉具足備，則為超過釋梵四王、一切聲聞及諸緣
【現代漢語翻譯】 現代漢語譯本 帝釋（Indra，天神之王）一人的福報，又比不上其他如恒河沙數般多的佛世界中，所有眾生都具備像帝釋一樣的福德，這些眾生的福德加起來才等於一個梵天（Brahma，創造之神）的福報。又有其他如恒河沙數般多的佛世界中的眾生，他們的福報都像梵天一樣完備，這些眾生的福報加起來才等於一個聲聞（Śrāvaka，佛陀的弟子）的福報。又有其他如恒河沙數般多的佛世界中的眾生，他們的功德都像聲聞一樣，這些福德加起來才等於一個緣覺（Pratyekabuddha，獨自開悟者）的福報。又有其他如恒河沙數般多的佛世界中的一切眾生，他們的福報都像緣覺一樣完備，這些福報加起來才等於一個菩薩（Bodhisattva，追求成佛者）的福報；菩薩的福報遠遠超過這些，無法稱量。假設有人證得了等集眾德三昧定（Samādhi，一種禪定），即使三千大千世界中充滿眾生，都證得了等集眾德三昧定，這些眾生的三昧之德加起來，才等於一個無掛礙祠無瑕之慧（智慧）無想著慧（智慧）。所以，鉤鎖（Gou Suo，佛陀的弟子）！像這樣的智慧所能供奉的，都加起來成為法供養，這些福德加起來才成為如來（Tathāgata，佛陀的稱號）的一個大人相（Mahāpuruṣa-lakṣaṇa，佛陀的殊勝相貌）。像這樣，三十二相（佛陀的三十二種殊勝相貌）各自如此，才成就如來具足的身相，一切眾生都無法思議，所以稱為不可思議如來之身百福之相。 佛陀講述這百福功德大人相時，三千大千世界六次震動，大光明普照世界，天花紛紛落下，百千種樂器不敲自鳴。諸天世人，感到從未有過的驚奇，踴躍歡喜，各自合掌向佛作禮，高聲讚歎，一同對佛說：『如果族姓女（指有德行的女子）發起了無上正真道意（Anuttarā-samyak-saṃbodhi，無上正等正覺），爲了獲得無上的利益和慶幸，應當獲得像這樣百福之相都具足完備，那就超越了釋（Śakra，帝釋）、梵（Brahma）、四王（四大天王）、一切聲聞和諸緣覺。』
【English Translation】 English version The merit of one Indra (king of gods), is surpassed by the combined merit of all beings in countless Buddha-worlds, each possessing merit equal to Indra's. The combined merit of these beings equals the merit of one Brahma (creator god). Again, the merit of all beings in countless other Buddha-worlds, each possessing merit equal to Brahma's, when combined, equals the merit of one Śrāvaka (a disciple of the Buddha). Further, the merit of all beings in countless other Buddha-worlds, each possessing merit like a Śrāvaka, when combined, equals the merit of one Pratyekabuddha (a solitary enlightened one). Moreover, the merit of all beings in countless other Buddha-worlds, each possessing merit like a Pratyekabuddha, when combined, equals the merit of one Bodhisattva (one who seeks Buddhahood); the merit of a Bodhisattva is immeasurable and surpasses all others. Suppose someone attains the Samādhi (meditative state) of equal accumulation of merits, and even if the three thousand great thousand worlds were filled with beings who had attained this Samādhi, the combined merit of their Samādhi would equal one unobstructed, flawless wisdom, a wisdom without thought. Therefore, Gou Suo (a disciple of the Buddha)! Such wisdom, when offered, becomes a Dharma offering, and the combined merit of these offerings becomes one of the Mahāpuruṣa-lakṣaṇa (major marks of a Buddha). In this way, each of the thirty-two marks (of a Buddha) is like this, and together they form the complete body of the Tathāgata (a title of the Buddha), which is inconceivable to all beings. Therefore, it is called the inconceivable body of the Tathāgata with a hundred merits. When the Buddha spoke of these hundred merits and the major marks, the three thousand great thousand worlds shook six times, great light illuminated the world, heavenly flowers rained down, and hundreds of thousands of musical instruments played without being struck. The gods and people, feeling unprecedented wonder, rejoiced and, with palms joined, bowed to the Buddha, praising him aloud, saying together: 'If a woman of good lineage develops the intention for Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), in order to obtain immeasurable benefit and joy, she should attain such a complete set of hundred merits, which would surpass Śakra (Indra), Brahma, the Four Heavenly Kings, all Śrāvakas, and all Pratyekabuddhas.'
覺。唯然，世尊！其有聞此等集眾德三昧，快哉！快哉！為得菩薩利。若得聞名其德難及，何況其人聞信樂奉行。假使有人持是三昧所游之處，則為擁護其土眾生，令此經典所游之處，計其土地佛所建立。假使世尊江河沙等諸佛世界，滿其中火當入中過，求聞是法聞是經者，則歸大安。」
世尊告曰：「如是，如是！天子！誠如所云。假使有人聞是三昧，而不信樂不能聞受，為魔所固。其有菩薩不得逮聞是三昧者，亦不受持諷誦說者，吾不名之為聞多智。」
天子白佛：「唯佛世尊，如來聖旨建立此法，令於後世遍得宣佈。」
爾時世尊放眉間相及髻相光，其光普照無量無邊諸佛世界，尋其光明自然出聲，而嘆頌曰：「如來已為建立斯法。」
爾時世尊告賢者阿難：「今吾不久當般泥洹，余有三月。」佛語阿難：「已為勸助，吾囑累汝於此經典，汝當受持，為諸眾會廣分別說。若有人及菩薩學持三昧，則為其人，佛不滅度、法不滅盡。所以者何？其有阿難受行其法，則為見佛。若為眾會講論說者，此為護法。」
時賢者阿難，淚出而白佛言：「唯然，世尊！愿住一劫復過一劫，多所愍傷、多所哀念、多所安隱天上世間。」
世尊告曰：「阿難！且止莫憂勿愁，曏者吾不說乎，具
【現代漢語翻譯】 現代漢語譯本：『是的，世尊！』如果有人聽到這些聚集眾多功德的三昧（samadhi，禪定），真是太好了！太好了！這是爲了獲得菩薩的利益。如果只是聽到它的名字，其功德就難以企及，更何況是那些聽聞后信受奉行的人。假設有人帶著這個三昧所到之處，就能保護那片土地上的眾生，使這部經典所到之處，都被視為佛所建立的土地。假設世尊，即使有像恒河沙數一樣多的佛世界，都充滿火焰，如果有人能進入其中，只為求聞此法、聽聞此經，那麼他就能獲得大安樂。」 世尊告訴天子說：『是的，是的！天子！正如你所說。假設有人聽聞這個三昧，卻不信受，不能聽聞接受，就會被魔所束縛。如果菩薩不能聽聞這個三昧，也不受持、諷誦、宣說，我就不認為他是博聞多智。』 天子對佛說：『唯有佛世尊，如來聖旨建立此法，使其在後世得以廣泛宣揚。』 這時，世尊從眉間和髮髻間放出光明，那光明普照無量無邊的佛世界，隨著光明自然發出聲音，讚歎道：『如來已經建立此法。』 這時，世尊告訴賢者阿難：『我不久將要般涅槃（parinirvana，圓寂），還有三個月的時間。』佛告訴阿難：『我已經勸勉幫助過你們了，我把這部經典囑託給你，你應當受持，為大眾廣為分別解說。如果有人和菩薩學習受持這個三昧，那麼對於這個人來說，佛就不會滅度，佛法也不會滅盡。這是為什麼呢？因為如果阿難受持奉行這個法，就等於見到佛。如果為大眾講論宣說，這就是護持佛法。』 這時，賢者阿難流著眼淚對佛說：『是的，世尊！愿您住世一劫，甚至超過一劫，多多憐憫、多多哀念、多多安穩天上人間。』 世尊告訴阿難：『阿難！停止吧，不要憂愁，我之前不是說過嗎，所有事物都是無常的，有生必有滅。』
【English Translation】 English version: 'Yes, World Honored One!' If there are those who hear of this samadhi (meditative absorption) that gathers numerous virtues, how wonderful! How wonderful! It is for the benefit of Bodhisattvas. If one merely hears its name, its merit is difficult to attain, how much more so for those who hear, believe, and practice it. Suppose there is someone who carries this samadhi wherever they go, they will protect the sentient beings of that land, and wherever this scripture goes, that land will be considered established by the Buddha. Suppose, World Honored One, even if there are as many Buddha worlds as the sands of the Ganges River, all filled with fire, if someone could enter them just to seek to hear this Dharma, to hear this scripture, then they will attain great peace.' The World Honored One told the heavenly being: 'So it is, so it is! Heavenly being! Just as you have said. Suppose there is someone who hears this samadhi, but does not believe or accept it, they will be bound by Mara (demon). If a Bodhisattva cannot hear this samadhi, nor uphold, recite, or expound it, I do not consider them to be of great wisdom.' The heavenly being said to the Buddha: 'Only the World Honored One, the Tathagata's (Buddha's) holy decree establishes this Dharma, so that it may be widely proclaimed in later ages.' At that time, the World Honored One emitted light from between his eyebrows and from his hair knot, and that light illuminated countless Buddha worlds. Following the light, a sound naturally arose, praising: 'The Tathagata has already established this Dharma.' At that time, the World Honored One told the venerable Ananda: 'I will soon enter parinirvana (final nirvana), in three months' time.' The Buddha told Ananda: 'I have already exhorted and assisted you. I entrust this scripture to you. You should uphold it and explain it widely to the assembly. If there are people and Bodhisattvas who learn and uphold this samadhi, then for those people, the Buddha will not pass away, and the Dharma will not be extinguished. Why is that? Because if Ananda upholds and practices this Dharma, it is equivalent to seeing the Buddha. If one discusses and expounds it for the assembly, this is protecting the Dharma.' At that time, the venerable Ananda, with tears in his eyes, said to the Buddha: 'Yes, World Honored One! May you remain in the world for an eon, or even more than an eon, to have much compassion, much pity, and much peace for beings in heaven and on earth.' The World Honored One told Ananda: 'Ananda! Stop, do not worry or grieve. Did I not say before that all things are impermanent, and that where there is birth, there is also death?'
足是法者佛則永存，亦復不離諸佛世尊。所以者何？不當以色觀如來也，亦非相好，若睹此法則為見佛。」
佛說如是。鉤鎖菩薩、溥首菩薩、離垢威菩薩，及諸菩薩；賢者阿難，及大聲聞；一切眾會，諸天、龍、神、干沓和、世人、阿須倫；莫不歡喜，稽首作禮。
等集眾德三昧經卷下
【現代漢語翻譯】 現代漢語譯本：如果能夠理解佛法，那麼佛陀就永遠存在，並且不會離開諸佛世尊（Buddha, 世尊是對佛的尊稱）。這是為什麼呢？不應該通過外在的形色來觀察如來（Tathagata, 佛的稱號），也不應該執著于佛的相好（佛的三十二種殊勝的身體特徵）。如果能夠領悟到這個真理，那就是真正見到了佛陀。 佛陀是這樣說的。鉤鎖菩薩（Gou Suo, 菩薩名）、溥首菩薩（Pu Shou, 菩薩名）、離垢威菩薩（Li Gou Wei, 菩薩名），以及其他菩薩；賢者阿難（Ananda, 佛陀的十大弟子之一），以及其他大聲聞（Sravaka, 佛陀的弟子）；所有在場的聽眾，包括諸天（Deva, 天神）、龍（Naga, 龍神）、神（Deva, 神）、干沓和（Gandharva, 天樂神）、世人（Human beings, 人類）、阿須倫（Asura, 非天神）；無不歡喜，頂禮膜拜。
【English Translation】 English version: If one understands the Dharma (the teachings of the Buddha), then the Buddha is eternally present and never departs from all the Buddhas, the World Honored Ones (Buddha, a title of respect for the Buddha). Why is this so? One should not observe the Tathagata (a title of the Buddha) through physical form, nor should one be attached to the marks and characteristics (the thirty-two major marks of a Buddha). If one can perceive this truth, then one has truly seen the Buddha. The Buddha spoke thus. Gou Suo Bodhisattva (a Bodhisattva's name), Pu Shou Bodhisattva (a Bodhisattva's name), Li Gou Wei Bodhisattva (a Bodhisattva's name), and all the other Bodhisattvas; the venerable Ananda (one of the ten major disciples of the Buddha), and all the other great Sravakas (disciples of the Buddha); all those present, including the Devas (gods), Nagas (dragon gods), Devas (gods), Gandharvas (celestial musicians), human beings, and Asuras (demigods); all were delighted and bowed in reverence.