T12n0382_集一切福德三昧經
大正藏第 12 冊 No. 0382 集一切福德三昧經
No. 382 [No. 381]
集一切福德三昧經卷上
姚秦三藏鳩摩羅什譯
如是我聞：
一時佛在毗舍離菴羅樹園大法講堂，與大比丘眾十千人俱——皆阿羅漢，諸漏已盡，無復煩惱；心得自在、心得好解脫、慧得好解脫，其心調柔如大龍王；所作已辦，舍離重擔，逮得已利，盡諸有結，到于彼岸——菩薩摩訶薩二萬人俱，皆不退轉，得陀羅尼及無礙辯，獲大神通，善能出生諸深三昧，念慧堅誓，智慧方便到于彼岸，其名曰：行志菩薩摩訶薩、師子志菩薩摩訶薩、妙色志菩薩摩訶薩、增去志菩薩摩訶薩、增長志菩薩摩訶薩、無量志菩薩摩訶薩、法志菩薩摩訶薩、彌勒菩薩摩訶薩、文殊師利童子菩薩摩訶薩、那羅延菩薩摩訶薩，如是上首二萬菩薩。復有四萬天子——皆向大乘——及余無量釋梵護世。
爾時，世尊與無量百千萬億大眾恭敬圍繞，而為說法。
爾時，世尊卻後三月當捨身命，入般涅槃。當於是時，佛法勝妙，極為增盛，隱蔽一切諸外道等。
爾時，千世界主那羅延菩薩從坐而起，整于衣服，右膝著地，合掌向佛白言：「世尊！如來不久當捨身命，畢竟涅槃。今如來法極為最
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在毗舍離的菴羅樹園大法講堂，與一萬位大比丘一同住錫——他們都是阿羅漢（已斷除一切煩惱的聖者），諸漏已盡，不再有煩惱；他們的心已得自在，心得解脫，智慧也得解脫，心性調柔如大龍王；他們已完成該做的事，捨棄了重擔，獲得了自身的利益，斷盡了一切束縛，到達了彼岸——還有兩萬位菩薩摩訶薩（偉大的菩薩）也在一起，他們皆不退轉，獲得了陀羅尼（總持一切法的能力）和無礙辯才，擁有大神通，善於生出各種甚深的三昧（禪定），念力、智慧堅定，以智慧和方便到達彼岸，他們的名字是：行志菩薩摩訶薩、師子志菩薩摩訶薩、妙色志菩薩摩訶薩、增去志菩薩摩訶薩、增長志菩薩摩訶薩、無量志菩薩摩訶薩、法志菩薩摩訶薩、彌勒菩薩摩訶薩、文殊師利童子菩薩摩訶薩、那羅延菩薩摩訶薩，像這樣為首的有兩萬位菩薩。此外，還有四萬位天子——他們都傾向於大乘佛法——以及其他無量的釋天、梵天和護世天神。 當時，世尊被無量百千萬億的大眾恭敬圍繞，正在為他們說法。 那時，世尊預知在三個月后將捨棄色身，進入般涅槃（完全的寂滅）。當那個時候，佛法將極其殊勝，極為興盛，並能遮蔽一切外道。 這時，千世界主那羅延菩薩從座位上站起來，整理好衣服，右膝跪地，合掌向佛陀稟告說：『世尊！如來不久將捨棄色身，進入究竟的涅槃。現在如來的佛法極為殊勝，'
【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling in the Great Dharma Hall of the Amra Tree Garden in Vaishali, together with ten thousand great Bhikshus—all of whom were Arhats (enlightened beings who have eradicated all defilements), their outflows were exhausted, and they were free from afflictions; their minds were liberated, their minds were well-liberated, and their wisdom was well-liberated, their minds were as gentle as great dragon kings; they had done what needed to be done, cast off their burdens, attained their own benefit, exhausted all fetters, and reached the other shore—also with twenty thousand Bodhisattva Mahasattvas (great Bodhisattvas), all of whom were non-retrogressing, had attained Dharani (the power to retain all teachings) and unobstructed eloquence, possessed great supernormal powers, were skilled in generating profound Samadhis (meditative absorptions), their mindfulness and wisdom were firm, and they had reached the other shore through wisdom and skillful means. Their names were: Bodhisattva Mahasattva Xingzhi, Bodhisattva Mahasattva Shizhi, Bodhisattva Mahasattva Miaosezhi, Bodhisattva Mahasattva Zengquzhi, Bodhisattva Mahasattva Zengzhangzhi, Bodhisattva Mahasattva Wuliangzhi, Bodhisattva Mahasattva Fazhi, Bodhisattva Mahasattva Maitreya, Bodhisattva Mahasattva Manjushri Kumara, Bodhisattva Mahasattva Narayana, and these were the leading twenty thousand Bodhisattvas. There were also forty thousand Devas (gods)—all of whom were inclined towards the Mahayana—and countless other Shakra, Brahma, and world-protecting deities. At that time, the World Honored One was respectfully surrounded by countless hundreds of thousands of millions of beings, and was expounding the Dharma for them. At that time, the World Honored One knew that in three months he would relinquish his physical body and enter Parinirvana (complete cessation). At that time, the Buddha's Dharma would be extremely sublime, extremely flourishing, and would conceal all other external paths. At that time, Bodhisattva Narayana, the lord of a thousand worlds, rose from his seat, adjusted his robes, knelt on his right knee, and with palms joined, addressed the Buddha, saying: 'World Honored One! The Tathagata will soon relinquish his physical body and enter ultimate Nirvana. Now the Tathagata's Dharma is extremely supreme,'
上，能悉隱蔽一切外道無信敬者。
「善哉！世尊！惟愿如來護諸菩薩，令得現生一切諸善，善根增上，其心歡悅，增益威德，不斷佛種，護持法眼及與僧眼；惟愿如來攝救一切諸眾生等，分別演說向涅槃道。所說正法，若佛滅后，令諸菩薩流通不斷，及阿耨多羅三藐三菩提久住於世，不離見佛、聞法、供養僧。增益念力不忘諸法，增益慧力覺了深法，增長進力得進解義，得具慚力凈自心故，具足愧力舍離一切諸惡法故，得堅固力威儀具足故，有牢強勇健除斷一切諸結使故，有大雄猛所住無畏故。
「世尊！云何菩薩摩訶薩不失功德、不失正法、不失慧、不失智、不失菩薩心，志念堅固，親友究竟，令諸眾生乃至涅槃，如說、如作不誑眾生住滿佛法；不求自施悉舍於一切，自如教住住三凈戒，自住凈忍心無粗獷，于諸眾生其心平等，自住精進作一切業、自住諸禪具三善戒、自善住慈不依著於一切禪定、自住明慧離諸邪見，一切法中得於照明；以四攝法攝取眾生無有疲惓，不求恩報，常念修行一切人天所有善處，住一切智心如門閫；心不趣向聲聞、緣覺，心常趣法、不趣于欲，為法王利、非人天利，行智慧、行佛智所說，以法養命、非飲食活，遠離貪慾、攝受一切，遠離瞋恚、于諸眾生無侵害心，遠離愚癡
【現代漢語翻譯】 現代漢語譯本 能完全隱藏一切外道和不信奉佛法的人。 『太好了！世尊！愿如來護佑諸菩薩，使他們今生獲得一切善行，善根增長，內心歡喜，威德增益，佛種不斷，護持法眼和僧眼；愿如來攝受救度一切眾生，分別演說通向涅槃的道路。所說的正法，即使在佛陀滅度后，也能讓諸菩薩流通不斷，使阿耨多羅三藐三菩提（無上正等正覺）長久住世，不離見佛、聞法、供養僧。增長念力，不忘諸法；增長慧力，覺悟深奧的佛法；增長精進力，理解精進的意義；獲得慚愧的力量，凈化自己的內心；具足愧的力量，舍離一切惡法；獲得堅固的力量，威儀具足；擁有牢固強健的勇猛，斷除一切煩惱結使；擁有大雄猛，所住之處無所畏懼。 『世尊！菩薩摩訶薩（大菩薩）如何才能不失去功德、不失去正法、不失去智慧、不失去智力、不失去菩薩心，志向堅定，親友究竟，使一切眾生乃至涅槃，如所說的那樣去做，不欺騙眾生，安住于圓滿的佛法中；不求自己的施捨，完全捨棄一切；自己如教導那樣安住，安住於三凈戒；自己安住于清凈的忍辱，內心沒有粗暴；對於一切眾生，內心平等；自己安住于精進，做一切事業；自己安住于諸禪定，具足三善戒；自己善於安住于慈悲，不執著於一切禪定；自己安住于明慧，遠離一切邪見，在一切法中獲得照明；以四攝法攝取眾生，沒有疲倦，不求回報，常常念修行一切人天所有的善處，安住於一切智，心如門檻；內心不趨向聲聞、緣覺，內心常常趨向佛法，不趨向慾望，爲了法王之利，而不是人天之利，行使智慧，行使佛智所說，以佛法養命，而不是飲食，遠離貪慾，攝受一切，遠離嗔恚，對於一切眾生沒有侵害之心，遠離愚癡
【English Translation】 English version can completely conceal all non-Buddhist paths and those who do not believe in the Dharma. 'Excellent! World Honored One! May the Tathagata protect all Bodhisattvas, enabling them to attain all good deeds in this life, increase their roots of goodness, have joyful hearts, enhance their majestic virtue, continue the lineage of the Buddha, and protect the Dharma Eye and the Sangha Eye; may the Tathagata embrace and save all sentient beings, and separately expound the path to Nirvana. May the true Dharma that has been spoken, even after the Buddha's passing, be continuously circulated by all Bodhisattvas, so that Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) may long abide in the world, without separation from seeing the Buddha, hearing the Dharma, and making offerings to the Sangha. Increase the power of mindfulness, not forgetting all Dharmas; increase the power of wisdom, awakening to the profound Dharma; increase the power of diligence, understanding the meaning of diligence; obtain the power of shame, purifying one's own mind; possess the power of remorse, abandoning all evil Dharmas; obtain the power of steadfastness, with dignified conduct; possess firm and robust courage, cutting off all afflictions; possess great heroism, dwelling without fear. 'World Honored One! How can a Bodhisattva Mahasattva (Great Bodhisattva) not lose merit, not lose the true Dharma, not lose wisdom, not lose intelligence, not lose the Bodhisattva mind, have firm aspirations, have ultimate friends, lead all sentient beings to Nirvana, act as they have spoken, not deceive sentient beings, and abide in the complete Dharma; not seek their own offerings, completely abandoning everything; abide as they have been taught, abiding in the three pure precepts; abide in pure patience, with no harshness in their hearts; have equanimity towards all sentient beings; abide in diligence, doing all tasks; abide in all meditations, possessing the three good precepts; be skilled in abiding in loving-kindness, not clinging to any meditation; abide in clear wisdom, abandoning all wrong views, and gaining illumination in all Dharmas; embrace sentient beings with the four means of attraction, without fatigue, not seeking reward, constantly contemplating and practicing all the good places of humans and gods, abiding in all-knowing wisdom, with a mind like a threshold; not inclining towards Sravakas or Pratyekabuddhas, always inclining towards the Dharma, not inclining towards desires, for the benefit of the Dharma King, not for the benefit of humans and gods, practicing wisdom, practicing what the Buddha's wisdom has spoken, nourishing life with the Dharma, not with food, abandoning greed, embracing all, abandoning hatred, having no intention to harm any sentient being, and abandoning ignorance.'
、離諸法闇，出過眾魔離諸結惱，善巧方便善趣諸門？」
如是問已。爾時，世尊告千世界主那羅延：「善哉！善哉！那羅延！汝今乃能為諸菩薩問于如來如是之義。那羅延！汝今諦聽，善思念之，當爲汝說菩薩摩訶薩如是諸行，所得功德復過於是。」
時那羅延菩薩歡喜白言：「善哉！世尊！受教而聽。」
佛告那羅延：「菩薩摩訶薩有三昧，名集一切福德。菩薩成就是三昧者，不失功德、不失正法、不失於慧、不失於智、不失見佛聞法供僧，勤修四攝，自住佈施，乃至自住于善方便，成就此功及余功德。」
爾時，世尊敷演說是集一切福德三昧名已，即便默然。
爾時，有大力士名曰凈威，成就大力，居毗舍離大城，作如是念：「我大力士成就大力，閻浮提中所有眾生無有大力與我等者。我先聞有沙門瞿曇成就大力，具足十力那羅延身。」
復作念言：「我當往觀沙門瞿曇何如我也？」
爾時，凈威力士出毗舍離大城，趣庵羅園大法講堂。到已，瞻睹如來、應、正遍覺，佛大威德，百千萬眾恭敬圍繞，而演說法，猶如須彌顯于大海，周匝端嚴，極為微妙。當初睹見於如來時，得大信樂愛敬之心，即前投地，禮如來足，右繞三匝，卻住一面，合掌頂上，一心觀佛。
【現代漢語翻譯】 現代漢語譯本：『如何才能遠離一切法的黑暗，超越眾魔，脫離一切煩惱，善於運用方便法門，進入善道呢？』 這樣問完之後，當時，世尊告訴千世界主那羅延（Narayan，意為堅牢）說：『好啊！好啊！那羅延！你現在能夠為諸菩薩問如來這樣的道理。那羅延！你現在仔細聽，好好思考，我將為你講述菩薩摩訶薩的這些修行，所獲得的功德還會超過這些。』 當時，那羅延菩薩歡喜地說道：『好啊！世尊！我將接受教誨並聽聞。』 佛告訴那羅延：『菩薩摩訶薩有一種三昧，名為集一切福德（Samadhi of Accumulating All Merits）。菩薩成就這種三昧，就不會失去功德，不會失去正法，不會失去智慧，不會失去智識，不會失去見佛聞法供僧的機會，勤奮修習四攝法（Four Means of Gathering），安住于佈施，乃至安住于善巧方便，成就這種功德以及其他功德。』 當時，世尊詳細闡述了這種名為集一切福德三昧的含義之後，就默然不語。 當時，有一位大力士名叫凈威（Pure Might），他擁有強大的力量，居住在毗舍離（Vaishali）大城。他心中想：『我這位大力士擁有強大的力量，閻浮提（Jambudvipa，意為南贍部洲）中所有的眾生沒有誰的力量能與我相比。我之前聽說有位沙門瞿曇（Shramana Gautama，意為釋迦牟尼佛）成就了強大的力量，具備十力（Ten Powers），擁有那羅延的身軀。』 他又想：『我應當去看看沙門瞿曇到底如何？』 當時，凈威力士走出毗舍離大城，前往庵羅園（Amra Garden）的大法講堂。到達后，他瞻仰如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha），佛陀具有大威德，被百千萬眾恭敬圍繞，正在演說佛法，猶如須彌山（Mount Sumeru）顯現在大海中，周圍莊嚴，極為微妙。當他初次見到如來時，心中生起極大的信樂愛敬之心，立即上前投身於地，禮拜如來的雙足，右繞三匝，然後退到一旁，合掌于頭頂，一心觀佛。
【English Translation】 English version: 『How can one be free from the darkness of all dharmas, transcend all demons, be liberated from all afflictions, skillfully use expedient means, and enter the paths of goodness?』 Having asked this, at that time, the World Honored One said to Narayana (meaning 'firm and strong'), the lord of a thousand worlds: 『Excellent! Excellent! Narayana! You are now able to ask the Tathagata about such a meaning for the sake of all Bodhisattvas. Narayana! Now listen carefully and contemplate well, and I will explain to you the practices of the Bodhisattva Mahasattvas, and the merits they obtain will surpass even these.』 At that time, Bodhisattva Narayana joyfully said: 『Excellent! World Honored One! I will receive your teachings and listen.』 The Buddha told Narayana: 『Bodhisattva Mahasattvas have a samadhi called the Samadhi of Accumulating All Merits. Bodhisattvas who achieve this samadhi will not lose their merits, will not lose the true Dharma, will not lose wisdom, will not lose knowledge, will not lose the opportunity to see the Buddha, hear the Dharma, and make offerings to the Sangha, will diligently practice the Four Means of Gathering, will abide in giving, and will even abide in skillful means, achieving this merit and other merits.』 At that time, after the World Honored One had explained in detail the meaning of this samadhi called the Samadhi of Accumulating All Merits, he became silent. At that time, there was a great warrior named Pure Might, who possessed great strength and lived in the great city of Vaishali. He thought to himself: 『I, this great warrior, possess great strength, and among all the beings in Jambudvipa (meaning 'the southern continent'), none have strength equal to mine. I have previously heard that there is a Shramana Gautama (meaning 'Shakyamuni Buddha') who has achieved great strength, possesses the Ten Powers, and has the body of Narayana.』 He further thought: 『I should go and see what this Shramana Gautama is like.』 At that time, the warrior Pure Might left the great city of Vaishali and went to the great Dharma hall in Amra Garden. Upon arriving, he gazed upon the Tathagata, Arhat, Samyaksambuddha, the Buddha with great majestic virtue, who was respectfully surrounded by hundreds of thousands of people, and was expounding the Dharma, like Mount Sumeru appearing in the great ocean, with perfect adornment all around, extremely subtle. When he first saw the Tathagata, he developed great faith, joy, and reverence in his heart, and immediately prostrated himself on the ground, bowed at the feet of the Tathagata, circumambulated him three times to the right, and then stepped aside, placing his palms together above his head, and focused his mind on contemplating the Buddha.
是時，世尊知是凈威力士心已欲降伏，故告大目連：「目連！汝往取吾昔菩薩時為娉瞿夷釋種女故捔力時箭。」
爾時，目連白世尊言：「我都不見知在何處？」
爾時，世尊從於右足放大光明，名曰照明，是光遍照三千大千此佛世界。時三千大千世界之下，大金剛輪箭在彼豎。
爾時，世尊告大目連：「汝見此界大金剛輪箭在彼豎不？」
目連白言：「已見。世尊！」
佛告目連：「汝取持來。」
時大目連即下至彼，如大力士屈伸臂頃，一切大眾皆見其去，即便持來授與如來，作如是言：「世尊！是菩薩時父母生力？為神通力。」
佛言：「是菩薩時父母生力，非神通力。目連！菩薩若以神通之力，是箭即過無量無邊諸佛世界。」
大德目連白言：「世尊！乃是菩薩父母所生福德之力。」
佛告目連：「如十人力等一健牛力、十健牛力等一青牛力、十青牛力等一凡象力、十凡象力等一羅迦象力、十羅迦象力等一迦尼象力、十迦尼象力等一香象力、十香象力等一毗陀象力、十毗陀象力等一無斗象力、十無斗象力等一伊沙陀象力、十伊沙陀象力等一安禪象力、十安禪象力等一婆摩象力、十婆摩象力等一青象力、十青象力等一黃象力、十黃象力等一赤象力
【現代漢語翻譯】 現代漢語譯本： 當時，世尊知道凈威力士（凈威力士：一位具有強大力量的人）的心意已經想要被降伏，所以告訴大目連（大目連：佛陀的十大弟子之一，以神通著稱）說：『目連！你前去取我過去做菩薩時，爲了迎娶瞿夷（瞿夷：釋迦牟尼的妻子）釋迦種姓的女子而比試力量時所用的箭。』 當時，目連對世尊說：『我完全不知道它在哪裡。』 當時，世尊從右腳放出大光明，名為照明，這光明遍照三千大千世界（三千大千世界：佛教宇宙觀中的一個宇宙單位）。當時，在三千大千世界之下，有一支大金剛輪箭豎立在那裡。 當時，世尊告訴大目連說：『你看見這個世界的大金剛輪箭豎立在那裡嗎？』 目連回答說：『已經看見了，世尊！』 佛陀告訴目連說：『你去把它拿來。』 當時，大目連立即下到那裡，如同大力士屈伸手臂的瞬間，所有大眾都看見他去了，隨即拿著箭回來交給如來（如來：佛陀的稱號），並這樣說道：『世尊！這是菩薩在世時父母所生的力量？還是神通的力量？』 佛陀說：『這是菩薩在世時父母所生的力量，不是神通的力量。目連！菩薩如果用神通的力量，這支箭就會飛過無量無邊的諸佛世界。』 大德目連回答說：『世尊！這真是菩薩父母所生的福德之力啊。』 佛陀告訴目連說：『比如十個人的力量等於一頭健牛的力量，十頭健牛的力量等於一頭青牛的力量，十頭青牛的力量等於一頭凡象的力量，十頭凡象的力量等於一頭羅迦象的力量，十頭羅迦象的力量等於一頭迦尼象的力量，十頭迦尼象的力量等於一頭香象的力量，十頭香象的力量等於一頭毗陀象的力量，十頭毗陀象的力量等於一頭無斗象的力量，十頭無斗象的力量等於一頭伊沙陀象的力量，十頭伊沙陀象的力量等於一頭安禪象的力量，十頭安禪象的力量等於一頭婆摩象的力量，十頭婆摩象的力量等於一頭青象的力量，十頭青象的力量等於一頭黃象的力量，十頭黃象的力量等於一頭赤象的力量』
【English Translation】 English version: At that time, the World Honored One, knowing that the mind of the pure and powerful warrior (pure and powerful warrior: a person with great strength) was ready to be subdued, said to Maha Maudgalyayana (Maha Maudgalyayana: one of the Buddha's ten great disciples, known for his supernatural powers): 'Maudgalyayana! Go and retrieve the arrow that I used when I was a Bodhisattva, during the contest of strength to marry the Shakya maiden Gopa (Gopa: wife of Siddhartha Gautama) of the Shakya clan.' At that time, Maudgalyayana said to the World Honored One: 'I do not know at all where it is.' At that time, the World Honored One emitted a great light from his right foot, called Illumination, and this light illuminated the entire three thousand great thousand worlds (three thousand great thousand worlds: a unit of the universe in Buddhist cosmology). At that time, below the three thousand great thousand worlds, a great Vajra wheel arrow stood upright. At that time, the World Honored One said to Maha Maudgalyayana: 'Do you see the great Vajra wheel arrow standing upright in that world?' Maudgalyayana replied: 'I have seen it, World Honored One!' The Buddha said to Maudgalyayana: 'Go and bring it here.' At that time, Maha Maudgalyayana immediately descended there, as quickly as a strong man extends and retracts his arm. All the assembly saw him go, and then he brought the arrow back and handed it to the Tathagata (Tathagata: an epithet of the Buddha), saying: 'World Honored One! Is this the power of the Bodhisattva's parents when he was alive? Or is it the power of supernatural abilities?' The Buddha said: 'This is the power of the Bodhisattva's parents when he was alive, not the power of supernatural abilities. Maudgalyayana! If the Bodhisattva used the power of supernatural abilities, this arrow would fly past countless Buddha worlds.' The great virtuous Maudgalyayana replied: 'World Honored One! This is truly the power of merit from the Bodhisattva's parents.' The Buddha said to Maudgalyayana: 'For example, the strength of ten people is equal to the strength of one strong ox, the strength of ten strong oxen is equal to the strength of one blue ox, the strength of ten blue oxen is equal to the strength of one ordinary elephant, the strength of ten ordinary elephants is equal to the strength of one Raksha elephant, the strength of ten Raksha elephants is equal to the strength of one Kani elephant, the strength of ten Kani elephants is equal to the strength of one fragrant elephant, the strength of ten fragrant elephants is equal to the strength of one Vidha elephant, the strength of ten Vidha elephants is equal to the strength of one invincible elephant, the strength of ten invincible elephants is equal to the strength of one Ishadha elephant, the strength of ten Ishadha elephants is equal to the strength of one Anchan elephant, the strength of ten Anchan elephants is equal to the strength of one Bhamo elephant, the strength of ten Bhamo elephants is equal to the strength of one blue elephant, the strength of ten blue elephants is equal to the strength of one yellow elephant, the strength of ten yellow elephants is equal to the strength of one red elephant.'
、十赤象力等一白象力、十白象力等一赤蓮花象力、十赤蓮花象力等一紅蓮花象力、十紅蓮花象力等一香象力、十香象力等一大香象力、十大香象力等一系罥師子王力、十系罥師子王力等一力士力、十力士力等一大力士力、十大力士力等一遮㝹羅力、十遮㝹羅力等一大遮㝹羅力、十大遮㝹羅力等一波建提力、十波建提力等一大波建提力、十大波建提力等一地天子力、十地天子力等一堂天子力、十堂天子力等一持風天力、十持風天力等一持鬘天力、十持鬘天力等一常醉天力、十常醉天力等四天王中一天子力、一切四天中天子力等一天王力、十天王力等三十三天中一天子力、一切三十三天中天子力等一帝釋力、十帝釋力等焰天中一天子力、一切焰天中天子力等一焰天王力、十焰天王力等一兜率陀天中一天子力、一切兜率陀天中天子力等一兜率陀天王力、十兜率陀天王力等化樂天中一天子力、一切化樂天中天子力等一化樂天王力、十化樂天王力等他化自在天中一天子力、一切他化自在天中天子力等一他化自在天王力、十他化自在天王力等魔天中一天子力、一切魔天中天子力等一魔王力、十魔王力等半那羅延力、十半那羅延力等一那羅延力、十那羅延力等一大那羅延力、十大那羅延力等一百劫修行菩薩力、十百劫修行菩薩力等
【現代漢語翻譯】 現代漢語譯本：十個赤象（紅色的大象）的力量等於一個白象的力量，十個白象的力量等於一個赤蓮花象（紅色蓮花般的大象）的力量，十個赤蓮花象的力量等於一個紅蓮花象（紅色蓮花般的大象）的力量，十個紅蓮花象的力量等於一個香象（散發香氣的大象）的力量，十個香象的力量等於一個大香象的力量，十個大香象的力量等於一個系罥師子王（被束縛的獅子王）的力量，十個系罥師子王的力量等於一個力士的力量，十個力士的力量等於一個大力士的力量，十個大力士的力量等於一個遮㝹羅（一種神）的力量，十個遮㝹羅的力量等於一個大遮㝹羅的力量，十個大遮㝹羅的力量等於一個波建提（一種神）的力量，十個波建提的力量等於一個建提（一種神）的力量，十個建提的力量等於一個地天子（地界的天神）的力量，十個地天子的力量等於一個堂天子（宮殿的天神）的力量，十個堂天子的力量等於一個持風天（掌控風的天神）的力量，十個持風天的力量等於一個持鬘天（持有花鬘的天神）的力量，十個持鬘天的力量等於一個常醉天（經常陶醉的天神）的力量，十個常醉天的力量等於四天王中一天子（四天王中的一個天神）的力量，一切四天中天子的力量等於一個天王的力量，十個天王的力量等於三十三天中一天子（三十三天中的一個天神）的力量，一切三十三天中天子的力量等於一個帝釋（天神之王）的力量，十個帝釋的力量等於焰天中一天子（焰天中的一個天神）的力量，一切焰天中天子的力量等於一個焰天王的力量，十個焰天王的力量等於一個兜率陀天中一天子（兜率陀天中的一個天神）的力量，一切兜率陀天中天子的力量等於一個兜率陀天王的力量，十個兜率陀天王的力量等於化樂天中一天子（化樂天中的一個天神）的力量，一切化樂天中天子的力量等於一個化樂天王的力量，十個化樂天王的力量等於他化自在天中一天子（他化自在天中的一個天神）的力量，一切他化自在天中天子的力量等於一個他化自在天王的力量，十個他化自在天王的力量等於魔天中一天子（魔天中的一個天神）的力量，一切魔天中天子的力量等於一個魔王的力量，十個魔王的力量等於半那羅延（一種神）的力量，十個半那羅延的力量等於一個那羅延（一種神）的力量，十個那羅延的力量等於一個大那羅延的力量，十個大那羅延的力量等於一百劫修行菩薩的力量，十個一百劫修行菩薩的力量等於...
【English Translation】 English version: Ten red elephant strengths equal one white elephant strength, ten white elephant strengths equal one red lotus elephant strength, ten red lotus elephant strengths equal one red lotus elephant strength, ten red lotus elephant strengths equal one fragrant elephant strength, ten fragrant elephant strengths equal one great fragrant elephant strength, ten great fragrant elephant strengths equal one bound lion king strength, ten bound lion king strengths equal one strongman strength, ten strongman strengths equal one great strongman strength, ten great strongman strengths equal one Caturarāja (a kind of deity) strength, ten Caturarāja strengths equal one great Caturarāja strength, ten great Caturarāja strengths equal one Bhūta (a kind of deity) strength, ten Bhūta strengths equal one Bhūta (a kind of deity) strength, ten Bhūta strengths equal one earth deity strength, ten earth deity strengths equal one palace deity strength, ten palace deity strengths equal one wind-holding deity strength, ten wind-holding deity strengths equal one garland-holding deity strength, ten garland-holding deity strengths equal one constantly intoxicated deity strength, ten constantly intoxicated deity strengths equal one deity strength among the four heavenly kings, all deity strengths among the four heavens equal one heavenly king strength, ten heavenly king strengths equal one deity strength among the thirty-three heavens, all deity strengths among the thirty-three heavens equal one Indra (king of gods) strength, ten Indra strengths equal one deity strength in the Yama heaven, all deity strengths in the Yama heaven equal one Yama heavenly king strength, ten Yama heavenly king strengths equal one deity strength in the Tusita heaven, all deity strengths in the Tusita heaven equal one Tusita heavenly king strength, ten Tusita heavenly king strengths equal one deity strength in the Nirmāṇarati heaven, all deity strengths in the Nirmāṇarati heaven equal one Nirmāṇarati heavenly king strength, ten Nirmāṇarati heavenly king strengths equal one deity strength in the Paranirmitavasavartin heaven, all deity strengths in the Paranirmitavasavartin heaven equal one Paranirmitavasavartin heavenly king strength, ten Paranirmitavasavartin heavenly king strengths equal one deity strength in the Mara heaven, all deity strengths in the Mara heaven equal one Mara king strength, ten Mara king strengths equal one half Narayana strength, ten half Narayana strengths equal one Narayana strength, ten Narayana strengths equal one great Narayana strength, ten great Narayana strengths equal the strength of a Bodhisattva practicing for a hundred kalpas, ten Bodhisattva practicing for a hundred kalpas strengths equal...
一千劫修行菩薩力、十千劫修行菩薩力等一萬劫修行菩薩力、十萬劫修行菩薩力等一十萬劫修行菩薩力、十十萬劫修行菩薩力等一百萬劫修行菩薩力、十百萬劫修行菩薩力等一千萬劫修行菩薩力、十千萬劫修行菩薩力等一百千萬劫修行菩薩力、十百千萬劫修行菩薩力等一千千萬劫修行菩薩力、十千千萬劫修行菩薩力等一百千千萬劫修行菩薩力、十百千千萬劫修行菩薩力等一千千千萬劫修行菩薩力、十千千千萬劫修行菩薩力等一百千千千萬劫修行菩薩力、十百千千千萬劫修行菩薩力等一萬千千千萬劫修行菩薩力、十萬千千千萬劫修行菩薩力等一無生法忍菩薩力、十得無生法忍菩薩力等一十地菩薩力、十十地菩薩力等一後身菩薩力。是故，目連！菩薩成就如是力故，生便即能行於七步。
「目連！若此世界佛不持者，便壞不住。何以故？菩薩摩訶薩當其生已，行七步時，此界大地從廣六十八千由旬；菩薩生已，當下足時，便當卻沒深百千由旬；還舉足時，復當踴出百千由旬；以佛持故，令是世界不動無壞、眾生無惱。最後身菩薩始初生時，則便具有如是力。
「目連！十初生菩薩力等一盛年菩薩力。目連！菩薩摩訶薩成就是力，趣向道場覺于菩提；如是當趣道場時力，比道場上座時之力，超過百千；復以如是
【現代漢語翻譯】 現代漢語譯本 修行菩薩之力，經歷一千劫（kalpa，佛教時間單位，指極長的時間），修行菩薩之力，經歷一萬劫等，修行菩薩之力，經歷十萬劫等，修行菩薩之力，經歷一百萬劫等，修行菩薩之力，經歷一千萬劫等，修行菩薩之力，經歷一億劫等，修行菩薩之力，經歷十億劫等，修行菩薩之力，經歷百億劫等，修行菩薩之力，經歷千億劫等，修行菩薩之力，經歷萬億劫等，修行菩薩之力，經歷十萬億劫等，修行菩薩之力，經歷百萬億劫等，修行菩薩之力，經歷千萬億劫等，修行菩薩之力，經歷一無生法忍（anutpattika-dharma-ksanti，菩薩證悟的一種境界，指對一切法不生不滅的真理的領悟）的菩薩之力，修行菩薩之力，經歷十得無生法忍的菩薩之力等，修行菩薩之力，經歷一十地（dasabhumi，菩薩修行的十個階段）菩薩之力，修行菩薩之力，經歷十十地菩薩之力等，修行菩薩之力，經歷一後身菩薩（ekajatipratibaddha，指最後一次投生為菩薩）之力。因此，目連（Maudgalyayana，佛陀的十大弟子之一）！菩薩成就如此之力，出生便能行走七步。 『目連！如果這個世界沒有佛陀的護持，就會毀壞而無法存在。為什麼呢？因為菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）出生后，行走七步時，這個世界的大地從廣闊的六十八千由旬（yojana，古印度長度單位）開始；菩薩出生后，當腳踩下時，就會下陷百千由旬的深度；當抬起腳時，又會涌出百千由旬的高度；因為有佛陀的護持，才使得這個世界不動搖、不毀壞，眾生沒有煩惱。最後身菩薩剛出生時，就具有這樣的力量。 『目連！十個初生菩薩的力量等於一個盛年菩薩的力量。目連！菩薩摩訶薩成就這樣的力量，趨向道場（bodhimanda，菩提樹下成道的場所）覺悟菩提（bodhi，覺悟）；當他趨向道場時的力量，比在道場上就座時的力量，超過百千倍；又以這樣的力量
【English Translation】 English version Practicing the power of a Bodhisattva for one thousand kalpas (an extremely long period of time in Buddhist cosmology), practicing the power of a Bodhisattva for ten thousand kalpas, and so on, practicing the power of a Bodhisattva for one hundred thousand kalpas, and so on, practicing the power of a Bodhisattva for one million kalpas, and so on, practicing the power of a Bodhisattva for ten million kalpas, and so on, practicing the power of a Bodhisattva for one hundred million kalpas, and so on, practicing the power of a Bodhisattva for one billion kalpas, and so on, practicing the power of a Bodhisattva for ten billion kalpas, and so on, practicing the power of a Bodhisattva for one hundred billion kalpas, and so on, practicing the power of a Bodhisattva for one trillion kalpas, and so on, practicing the power of a Bodhisattva for ten trillion kalpas, and so on, practicing the power of a Bodhisattva for one hundred trillion kalpas, and so on, practicing the power of a Bodhisattva for one thousand trillion kalpas, and so on, practicing the power of a Bodhisattva who has attained Anutpattika-dharma-ksanti (the acceptance of the non-arising of all dharmas), practicing the power of a Bodhisattva who has attained ten Anutpattika-dharma-ksanti, and so on, practicing the power of a Bodhisattva of the ten Bhumis (the ten stages of a Bodhisattva's path), practicing the power of a Bodhisattva of ten ten Bhumis, and so on, practicing the power of a Bodhisattva who is in his last birth (ekajatipratibaddha). Therefore, Maudgalyayana (one of the Buddha's ten principal disciples)! Because a Bodhisattva has achieved such power, he is able to walk seven steps immediately after birth. 'Maudgalyayana! If this world were not upheld by the Buddha, it would be destroyed and could not exist. Why is that? Because when a Bodhisattva-Mahasattva (a great Bodhisattva) is born and walks seven steps, the earth of this world, which extends sixty-eight thousand yojanas (an ancient Indian unit of distance), will sink down a hundred thousand yojanas when the Bodhisattva's foot touches the ground; and when he lifts his foot, it will rise up a hundred thousand yojanas; it is because of the Buddha's upholding that this world does not move, is not destroyed, and sentient beings are not troubled. A Bodhisattva in his last birth has such power from the moment of his birth. 'Maudgalyayana! The power of ten newly born Bodhisattvas is equal to the power of one Bodhisattva in his prime. Maudgalyayana! When a Bodhisattva-Mahasattva achieves such power and approaches the Bodhimanda (the place of enlightenment under the Bodhi tree) to awaken to Bodhi (enlightenment), the power he has when approaching the Bodhimanda exceeds by a hundred thousand times the power he has when seated at the Bodhimanda; and with such power
無量無邊阿僧祇不可得不可壞力，成就具足，乃至成阿耨多羅三藐三菩提。
「目連！假使一切世界眾生悉得具足垂成菩提菩薩之力，比于如來處非處智力，百千萬億分不及其一，乃至算數譬喻所不能及。得具如是十種之力，名為如來、應供、正遍覺。是故，目連！如來之力為本善根之所護持，無增、無減。此中不明菩薩通力，菩薩若用神通力者，能以恒河沙等世界，置於足指一毛端上，擲過無量無邊恒河沙世界。如是往來，不令眾生有于苦惱；如是神力，無量無邊、不可思議、不可稱量、不可數知無等等。若當如來盡現所有神通力者，汝等聲聞尚不能信，況復其餘諸眾生也？
「目連！菩薩趣詣道場上時，觀于地大、水、火、風大悉為一界，所謂空界。是故，大地而不壞敗、眾生無惱。」
時凈威力士從如來所，聞說菩薩父母生力。聞已，驚怪身毛皆豎，生希有心。從坐而起，正於衣服，右膝著地，合掌向佛白言：「世尊！我今憍慢悉皆摧滅，從如來所聞菩薩力故。世尊！我今歸依佛、法、眾僧，發於無上正真道心，為欲安樂一切眾生，愿得具足如來之力。」
爾時，復有十千天子聞凈威力士作如是語，皆發無上正真道心，亦作是念：「世尊！愿令我等得如是力，如今如來、應供、正遍覺
【現代漢語翻譯】 現代漢語譯本：擁有無量無邊、阿僧祇（極大的數字）不可得、不可壞的力量，成就具足，乃至成就阿耨多羅三藐三菩提（無上正等正覺）。 『目連（佛陀弟子名）！假設一切世界眾生都具備即將成就菩提（覺悟）的菩薩之力，與如來的處非處智力相比，連百千萬億分之一都比不上，乃至用算數譬喻都無法比擬。獲得如此十種力量，才被稱為如來、應供（值得供養者）、正遍覺（正等正覺）。因此，目連！如來的力量是由根本善根所護持，不會增加，也不會減少。這裡不談菩薩的神通力，菩薩如果運用神通力，能將恒河沙數的世界，放在足指一毛端上，拋過無量無邊的恒河沙數世界。這樣來回，不會讓眾生感到痛苦；這樣的神力，無量無邊、不可思議、不可稱量、不可數知、無與倫比。如果如來完全展現所有的神通力，你們這些聲聞（聽聞佛法而修行的人）尚且不能相信，更何況其他眾生呢？』 『目連！菩薩前往道場時，觀察地大、水大、火大、風大都歸於一個界，也就是空界。因此，大地不會壞敗，眾生也不會有煩惱。』 當時，凈威力士從如來那裡，聽聞了菩薩父母所生的力量。聽后，驚奇得汗毛都豎了起來，生起了稀有的心。他從座位上站起來，整理好衣服，右膝跪地，合掌向佛說道：『世尊！我現在的驕慢都已摧毀，因為從如來這裡聽聞了菩薩的力量。世尊！我現在皈依佛、法、僧，發無上正真道心，爲了安樂一切眾生，愿能具足如來的力量。』 當時，又有十千天子聽到凈威力士說了這樣的話，都發了無上正真道心，也這樣想：『世尊！愿我們也能得到這樣的力量，像現在的如來、應供、正遍覺一樣。』
【English Translation】 English version: Possessing immeasurable, boundless, asamkhya (an immense number), unattainable, and indestructible power, accomplishing perfection, and even attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment). 'Maudgalyayana (a disciple of the Buddha)! Suppose all beings in all worlds were to possess the power of a Bodhisattva about to achieve Bodhi (enlightenment), compared to the Tathagata's power of knowing what is possible and impossible, it would not be equal to even one hundred millionth part, not even by calculation or analogy. Having obtained these ten powers, one is called a Tathagata, Arhat (worthy of offering), Samyak-sambuddha (perfectly enlightened one). Therefore, Maudgalyayana! The power of the Tathagata is protected by the root of good, it neither increases nor decreases. Here, we do not discuss the supernormal powers of Bodhisattvas. If a Bodhisattva were to use supernormal powers, they could place worlds as numerous as the sands of the Ganges River on the tip of a single hair on their toe, and throw them across immeasurable, boundless worlds as numerous as the sands of the Ganges River. In this way, they would travel back and forth without causing any suffering to beings; such supernormal power is immeasurable, boundless, inconceivable, incalculable, uncountable, and unparalleled. If the Tathagata were to fully manifest all their supernormal powers, even you, the Sravakas (those who hear and practice the Dharma), would not be able to believe it, let alone other beings?' 'Maudgalyayana! When a Bodhisattva goes to the Bodhimanda (place of enlightenment), they observe that the earth element, water element, fire element, and wind element all belong to one realm, which is the realm of emptiness. Therefore, the earth will not decay, and beings will not have afflictions.' At that time, the pure powerful warrior, from where the Tathagata was, heard about the power of the parents who gave birth to the Bodhisattva. Upon hearing this, he was so astonished that his hair stood on end, and he developed a rare mind. He rose from his seat, adjusted his clothes, knelt on his right knee, and with his palms together, said to the Buddha: 'World Honored One! My arrogance is now completely destroyed, because I have heard about the power of the Bodhisattva from the Tathagata. World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha, and generate the unsurpassed, true, and right mind, for the sake of bringing peace and happiness to all beings, and I wish to obtain the power of the Tathagata.' At that time, there were also ten thousand devas (gods) who heard the pure powerful warrior speak these words, and they all generated the unsurpassed, true, and right mind, and they also thought: 'World Honored One! May we also obtain such power, like the present Tathagata, Arhat, Samyak-sambuddha.'
。」
爾時，那羅延菩薩白言：「世尊！云何名為菩薩所修集一切福德三昧？如來先說是名字已，即便默然。世尊！今當敷演解說是集一切福德三昧，云何菩薩得是三昧？」
爾時，世尊告千世界主那羅延菩薩：「那羅延！無有菩薩發於無上正真道心而不隨是集一切福德三昧者。何以故？一切福德無有不入初發心中。那羅延！猶如江河一切諸流無有不入大海中者。如是，那羅延！所有福德若施戒修，有漏、無漏、世間、出世間、若天、若人，所有福德，皆悉攝在發菩提心中。是故，那羅延！若善男子、善女人慾集一切諸福德者，當發無上正真道心。
「那羅延！猶如寶山——所謂須彌、目真鄰陀、摩訶目真鄰陀、輪圍山、大輪圍山——及諸餘山藥木叢林，村邑聚落大小諸城，閻浮提、弗婆提、瞿耶尼、郁單越，諸四天下，及千世界、二千世界、三千大千世界，欲界、色界、無色界，日月星宿若日月蝕，一切皆攝三千大千世界之內，乃至百億四天下皆悉在中。如是，那羅延！所有一切諸凡夫福，若學人福、無學人福、若菩薩福、若如來福，一切皆攝在於菩薩初發心中。是故，那羅延！若欲攝取一切福德，當發菩薩阿耨多羅三藐三菩提心。
「那羅延！若四天下一切眾生，悉具轉輪大王福德，若
【現代漢語翻譯】 現代漢語譯本： 那時，那羅延菩薩（Narayan Bodhisattva）稟告佛陀說：『世尊！什麼叫做菩薩所修集的一切福德三昧？如來先前只是說了這個名字，就保持沉默。世尊！現在請您詳細解說這個集一切福德三昧，菩薩如何才能獲得這個三昧？』 這時，世尊告訴千世界主那羅延菩薩：『那羅延！沒有哪個菩薩發了無上正真道心而不隨順這個集一切福德三昧的。為什麼呢？一切福德沒有不包含在初發心之中的。那羅延！就像江河一切水流沒有不流入大海的。同樣，那羅延！所有福德，無論是佈施、持戒、修行，有漏的、無漏的，世間的、出世間的，天上的、人間的，所有福德，都全部包含在發菩提心中。因此，那羅延！如果善男子、善女人想要積聚一切福德，應當發起無上正真道心。 『那羅延！就像寶山——也就是須彌山（Sumeru，宇宙中心的大山）、目真鄰陀山（Mucilinda，傳說中的山名）、摩訶目真鄰陀山（Mahamucilinda，傳說中的大山名）、輪圍山（Cakravada，環繞世界的山）、大輪圍山（Mahacakravada，更大的環繞世界的山）——以及其他山脈、藥木叢林、村莊聚落、大小城市，閻浮提（Jambudvipa，我們所居住的南贍部洲）、弗婆提（Purvavideha，東勝身洲）、瞿耶尼（Godaniya，西牛貨洲）、郁單越（Uttarakuru，北俱盧洲），所有四天下，以及千世界、二千世界、三千大千世界，欲界、色界、無色界，日月星辰，以及日蝕月蝕，一切都包含在三千大千世界之內，乃至百億個四天下都包含在其中。同樣，那羅延！所有一切凡夫的福德，無論是學人的福德、無學人的福德，無論是菩薩的福德、如來的福德，一切都包含在菩薩的初發心中。因此，那羅延！如果想要攝取一切福德，應當發起菩薩阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。』 『那羅延！如果四天下一切眾生，都具備轉輪聖王（Cakravartin，統治世界的理想君主）的福德，如果』
【English Translation】 English version: At that time, the Bodhisattva Narayana addressed the Buddha, saying: 'World Honored One! What is called the Samadhi of Accumulating All Merits that Bodhisattvas cultivate? The Tathagata previously only mentioned its name and then remained silent. World Honored One! Now, please explain in detail this Samadhi of Accumulating All Merits. How do Bodhisattvas attain this Samadhi?' Then, the World Honored One said to Narayana Bodhisattva, the lord of a thousand worlds: 'Narayana! There is no Bodhisattva who has generated the mind for the unsurpassed, true, and right path who does not follow this Samadhi of Accumulating All Merits. Why is that? All merits are included in the initial aspiration. Narayana! Just as all the streams of rivers flow into the ocean, so it is, Narayana! All merits, whether from giving, keeping precepts, or cultivation, whether defiled or undefiled, worldly or transcendental, celestial or human, all merits are included in the mind of generating Bodhi. Therefore, Narayana! If good men or good women wish to accumulate all merits, they should generate the mind for the unsurpassed, true, and right path.' 'Narayana! It is like a treasure mountain—namely, Mount Sumeru (the great mountain at the center of the universe), Mount Mucilinda (a legendary mountain), Mount Mahamucilinda (a legendary great mountain), Mount Cakravada (the mountain encircling the world), Mount Mahacakravada (the greater mountain encircling the world)—and other mountains, medicinal forests, villages, settlements, large and small cities, Jambudvipa (the southern continent where we live), Purvavideha (the eastern continent), Godaniya (the western continent), Uttarakuru (the northern continent), all four continents, and the thousand worlds, two thousand worlds, three thousand great thousand worlds, the desire realm, the form realm, the formless realm, the sun, moon, stars, and solar and lunar eclipses, all are included within the three thousand great thousand worlds, even hundreds of millions of four continents are included within them. Likewise, Narayana! All the merits of ordinary beings, whether the merits of learners, the merits of non-learners, whether the merits of Bodhisattvas, or the merits of Tathagatas, all are included in the initial aspiration of a Bodhisattva. Therefore, Narayana! If one wishes to gather all merits, one should generate the mind for Anuttara-samyak-sambodhi (the unsurpassed, true, and right enlightenment) of a Bodhisattva.' 'Narayana! If all beings in the four continents possessed the merits of a Universal Monarch (Cakravartin, an ideal ruler of the world), if'
有初發大乘道心，福德智慧殊勝于彼。那羅延！如四天下一切眾生，乃至三千大千世界所有眾生，是眾生界之所攝者，是一一眾生皆具轉輪大王福德，是諸轉輪大王福德為一轉輪大王德聚，是一一眾生復具是德。于意云何？是諸福德寧為多不？」
那羅延言：「是一人福尚多無數，況復無量阿僧祇人所有德聚？」
佛言：「那羅延！置是三千大千世界所有眾生，乃至恒河沙等世界所有眾生，悉具轉輪大王福德。那羅延！于意云何？是諸德聚寧為多不？」
那羅延言：「世尊！若一三千大千世界眾生具足轉輪大王所有德聚，尚多無量無邊阿僧祇；況復無量無邊世界眾生具足轉輪大王福德之聚？」
「那羅延！我今知已而唱是言，有初發菩提之心，所有德聚比前德聚，百分不及其一，千分百千分百千萬億分，乃至算數譬喻所不能及。那羅延！是名初說入集一切福德三昧。
「複次，那羅延！如千世界梵王慈心普遍滿此一千世界，那羅延！有人復以滿千世界七寶佈施。于意云何？是人施福、梵王慈福，何者為勝？」
那羅延言：「世尊！梵王慈福無量無邊。」
「那羅延！置是千世界梵王慈心。若二千世界梵王慈心普遍滿此二千世界，那羅延！若復有人以滿二千世界七寶持用布
【現代漢語翻譯】 現代漢語譯本：佛陀對那羅延（Narayan，印度教神祇，在此處作為聽眾）說：『如果有人初次發起了大乘道心，他的福德和智慧將遠遠超過前面所說的那些。那羅延！比如四天下（Sì tiānxià，佛教宇宙觀中的四大洲）的一切眾生，乃至三千大千世界（Sānqiān dàqiān shìjiè，佛教宇宙觀中的一個大宇宙）所有眾生，這些眾生都屬於眾生界所包含的，每一個眾生都具有轉輪大王（zhuǎnlún dàwáng，擁有統治世界的理想君主）的福德。這些轉輪大王的福德聚集在一起，成為一個轉輪大王的福德總和，而每一個眾生又都具有這樣的福德。你認為如何？這些福德難道不多嗎？』 那羅延回答說：『即使是一個人的福德也已經多得數不清了，更何況是無量阿僧祇（āsēngqí，佛教中表示極大數量的單位）人所有的福德總和呢？』 佛陀說：『那羅延！先放下三千大千世界所有眾生，乃至恒河沙（hénghé shā，比喻極多的數量）等世界所有眾生，都具有轉輪大王的福德。那羅延！你認為如何？這些福德總和難道不多嗎？』 那羅延回答說：『世尊！如果一個三千大千世界的眾生都具有轉輪大王的所有福德總和，就已經多得無法衡量了，更何況是無量無邊世界眾生都具有轉輪大王的福德總和呢？』 『那羅延！我現在知道並且要說，一個初發菩提之心（pútí zhī xīn，追求覺悟的心）的人，他所擁有的福德總和，比前面所說的福德總和，百分之一都比不上，千分之一、百千分之一、百千萬億分之一都比不上，乃至用算數和比喻都無法表達。那羅延！這叫做初說入集一切福德三昧（sānmèi，佛教中的一種禪定狀態）。』 『再者，那羅延！比如一個千世界（qiān shìjiè，佛教宇宙觀中的一個中等宇宙）的梵王（fànwáng，佛教中的天神）用慈悲心普遍充滿這個千世界，那羅延！如果有人又用充滿這個千世界的七寶（qībǎo，佛教中珍貴的七種寶物）來佈施。你認為如何？這個人的佈施福德和梵王的慈悲福德，哪個更殊勝？』 那羅延回答說：『世尊！梵王的慈悲福德無量無邊。』 『那羅延！先放下這一個千世界梵王的慈悲心。如果二千世界（èr qiān shìjiè，佛教宇宙觀中的一個中等宇宙）的梵王用慈悲心普遍充滿這二千世界，那羅延！如果又有人用充滿這二千世界的七寶來佈施，你認為如何？這個人的佈施福德和二千世界梵王的慈悲福德，哪個更殊勝？』
【English Translation】 English version: The Buddha said to Narayana (a Hindu deity, here as a listener): 'If someone initially generates the Bodhi mind (the mind of enlightenment) of the Mahayana path, their merit and wisdom will far surpass those mentioned earlier. Narayana! For example, all sentient beings in the four continents (Sì tiānxià, the four continents in Buddhist cosmology), and even all sentient beings in the three thousand great chiliocosms (Sānqiān dàqiān shìjiè, a large universe in Buddhist cosmology), all these beings are included in the realm of sentient beings, and each sentient being possesses the merit of a Chakravartin king (zhuǎnlún dàwáng, an ideal ruler who governs the world). The merits of these Chakravartin kings are gathered together, becoming the total merit of one Chakravartin king, and each sentient being possesses such merit. What do you think? Are these merits not numerous?' Narayana replied: 'Even the merit of one person is already countless, let alone the total merit of immeasurable Asankhyeya (āsēngqí, a unit of extremely large number in Buddhism) people?' The Buddha said: 'Narayana! Set aside all the sentient beings in the three thousand great chiliocosms, and even all the sentient beings in the worlds as numerous as the sands of the Ganges River (hénghé shā, a metaphor for an extremely large number), all possessing the merit of a Chakravartin king. Narayana! What do you think? Are these total merits not numerous?' Narayana replied: 'World Honored One! If the sentient beings of one three thousand great chiliocosm all possess the total merit of a Chakravartin king, it is already immeasurable and boundless; how much more so if the sentient beings of immeasurable and boundless worlds all possess the total merit of a Chakravartin king?' 'Narayana! I now know and say that a person who initially generates the Bodhi mind (pútí zhī xīn, the mind seeking enlightenment), the total merit they possess cannot compare to the total merit mentioned earlier, not even by one percent, one thousandth, one hundred thousandth, one hundred millionth, or even by any calculation or analogy. Narayana! This is called the initial explanation of entering the Samadhi (sānmèi, a state of meditative absorption in Buddhism) of gathering all merits.' 'Furthermore, Narayana! For example, if a Brahma king (fànwáng, a deity in Buddhism) of a thousand worlds (qiān shìjiè, a medium-sized universe in Buddhist cosmology) universally fills this thousand worlds with loving-kindness, Narayana! If someone then uses the seven treasures (qībǎo, seven precious treasures in Buddhism) that fill this thousand worlds to make offerings. What do you think? Which is more superior, the merit of this person's offering or the loving-kindness merit of the Brahma king?' Narayana replied: 'World Honored One! The loving-kindness merit of the Brahma king is immeasurable and boundless.' 'Narayana! Set aside the loving-kindness of the Brahma king of this one thousand worlds. If the Brahma king of two thousand worlds (èr qiān shìjiè, a medium-sized universe in Buddhist cosmology) universally fills these two thousand worlds with loving-kindness, Narayana! If someone then uses the seven treasures that fill these two thousand worlds to make offerings, what do you think? Which is more superior, the merit of this person's offering or the loving-kindness merit of the Brahma king of two thousand worlds?'
施，汝意云何？是人施福、梵王慈福，何者為勝？」
那羅延言：「世尊！梵王慈福無量無邊。」
「那羅延！如三千大千世界梵王慈心普遍滿此三千大千世界，若復有人以滿三千大千世界七寶佈施。于意云何？是人施福、梵王慈福，何者為勝？」
那羅延言：「世尊！梵王慈福無量無邊。」
那羅延言：「世尊！施福比慈百分不及一，千分、百千分乃至算數譬喻所不能及。」
佛言：「如是四千世界梵王慈心亦遍滿此四千世界、五千世界梵王慈心亦遍滿此五千世界、十千世界梵王慈心亦遍滿此十千世界、百千世界梵王慈心亦遍滿此百千世界，那羅延！若人以滿百千世界所有七寶持用佈施，所得福聚比慈福德，慈福為勝。
「那羅延！正使是等三千大千世界之中一切眾生各具慈心，如百千世界大梵天王所有慈心，是諸慈心福德之聚。欲比菩薩初發道心，專志增上，為脫一切所有眾生，無幻無偽，實為一切眾生修行慈心福德，百分不及一，千分、百千分、億分、百億分、千億分，乃至算數譬喻所不能及。
「那羅延！是故，當知若欲修集一切福德，是善男子、善女人應發阿耨多羅三藐三菩提。今發、當發，具足如是無量無邊福德之聚，是第二說入集一切福德三昧。
【現代漢語翻譯】 現代漢語譯本：佛陀問：『施（指那羅延，Narayan）啊，你認為如何？是這個人佈施的福德，還是梵天（Brahma）的慈悲福德，哪個更為殊勝？』 那羅延回答說：『世尊！梵天的慈悲福德是無量無邊的。』 佛陀說：『那羅延！如果三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的梵天以慈悲心普遍充滿這個三千大千世界，又有人用充滿三千大千世界的七寶（七種珍寶）進行佈施。你認為如何？是這個人佈施的福德，還是梵天的慈悲福德，哪個更為殊勝？』 那羅延回答說：『世尊！梵天的慈悲福德是無量無邊的。』 那羅延說：『世尊！佈施的福德比慈悲的福德，百分之一都比不上，千分之一、百千分之一，乃至用算數譬喻都無法比擬。』 佛陀說：『如果四千世界的梵天以慈悲心也充滿這四千世界，五千世界的梵天以慈悲心也充滿這五千世界，十千世界的梵天以慈悲心也充滿這十千世界，百千世界的梵天以慈悲心也充滿這百千世界。那羅延！如果有人用充滿百千世界的所有七寶進行佈施，所得的福德聚集比慈悲的福德，慈悲的福德更為殊勝。』 『那羅延！即使這三千大千世界中的一切眾生都各自具有慈悲心，如同百千世界大梵天王所具有的慈悲心，這些慈悲心的福德聚集。如果與菩薩初發道心（Bodhi-citta），專心致力於增上，爲了解脫一切眾生，沒有虛幻沒有虛偽，真正為一切眾生修行慈悲心的福德相比，百分之一都比不上，千分之一、百千分之一、億分之一、百億分之一、千億分之一，乃至用算數譬喻都無法比擬。』 『那羅延！因此，應當知道，如果想要修集一切福德，這位善男子、善女人應當發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。現在發起，將來發起，具足如此無量無邊的福德聚集，這是第二種說法，進入集一切福德三昧（Samadhi，禪定）。』
【English Translation】 English version: The Buddha asked: 'Shī (referring to Narayana), what do you think? Which is superior, the merit of a person's giving or the merit of Brahma's compassion?' Narayana replied: 'World Honored One! The merit of Brahma's compassion is immeasurable and boundless.' The Buddha said: 'Narayana! If the Brahma of the Trisahasra-Mahasahasra-lokadhatu (three-thousand great thousand world system) universally fills this three-thousand great thousand world system with compassion, and someone uses the seven treasures (seven kinds of precious gems) that fill the three-thousand great thousand world system for giving. What do you think? Which is superior, the merit of this person's giving or the merit of Brahma's compassion?' Narayana replied: 'World Honored One! The merit of Brahma's compassion is immeasurable and boundless.' Narayana said: 'World Honored One! The merit of giving cannot compare to the merit of compassion, not even one percent, one thousandth, one hundred thousandth, or even by numerical analogy.' The Buddha said: 'If the Brahma of four thousand worlds also fills these four thousand worlds with compassion, the Brahma of five thousand worlds also fills these five thousand worlds with compassion, the Brahma of ten thousand worlds also fills these ten thousand worlds with compassion, and the Brahma of one hundred thousand worlds also fills these one hundred thousand worlds with compassion. Narayana! If someone uses all the seven treasures that fill one hundred thousand worlds for giving, the accumulated merit is less than the merit of compassion; the merit of compassion is superior.' 'Narayana! Even if all beings in these three-thousand great thousand world systems each possess compassion, like the compassion possessed by the Great Brahma King of one hundred thousand worlds, the accumulation of merit from these compassionate minds. Compared to the merit of a Bodhisattva's initial aspiration for enlightenment (Bodhi-citta), who is wholeheartedly dedicated to progress, to liberate all beings, without illusion or falsehood, and truly cultivates compassion for all beings, it cannot compare even one percent, one thousandth, one hundred thousandth, one billionth, one hundred billionth, one trillionth, or even by numerical analogy.' 'Narayana! Therefore, it should be known that if one wishes to cultivate all merits, this good man or good woman should generate the aspiration for Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Whether generating it now or in the future, they will possess such immeasurable and boundless accumulation of merit. This is the second teaching, entering the Samadhi (meditative absorption) of accumulating all merits.'
「複次，那羅延！汝意云何？東方虛空為普遍不？南、西、北方四維、上、下所有虛空為普遍不？」
那羅延言：「世尊！東方虛空尚不得邊，何況十方不可說無量無邊隨有世界虛空普遍？」
佛言：「那羅延！假令有人乃至百千萬億劫中引諸喻說，欲盡虛空得其邊際，不得其邊。那羅延！我今引喻以明斯義，為欲成滿是集一切福德三昧故，亦令增益諸有修集福德眾生增長志欲，令向大乘菩薩摩訶薩滿大精進。
「那羅延！若以芥子盛滿三千大千世界，乃至非想、非非想處滿中芥子，假令有人持過東方百千恒河沙等世界下一芥子，如是東行，儘是芥子，猶不能得世界邊際；南、西、北方四維、上、下亦復如是。那羅延！若復恒河沙等世界滿中芥子，那羅延！頗有人天能數如是一切芥子知其數不？」
時那羅延白言：「世尊！若四天下一切眾產生就智慧如舍利弗，於一劫數猶尚不能數其一分，況能數盡大芥子聚？」
「那羅延！假令有人過於東方恒河沙世界著一芥子，如是東行儘是芥子，猶故不得世界邊際；南、西、北方四維、上、下亦復如是。那羅延！如是世界虛空普遍，設有人天以滿中七寶持用佈施，那羅延！于意云何？是福德聚寧為多不？」
那羅延言：「無量，世尊！無
【現代漢語翻譯】 現代漢語譯本： 佛陀又對那羅延（Narayan，印度教神祇，在此處作為聽法者）說：『你的想法如何？東方的虛空是普遍存在的嗎？南方、西方、北方、四維、上方、下方所有的虛空是普遍存在的嗎？』 那羅延回答說：『世尊！東方的虛空尚且沒有邊際，更何況十方不可說、無量無邊的所有世界虛空是普遍存在的呢？』 佛陀說：『那羅延！假設有人乃至用百千萬億劫的時間，引用各種比喻來說明，想要窮盡虛空，得到它的邊際，也是不可能得到邊際的。那羅延！我現在引用比喻來闡明這個道理，是爲了成就圓滿這個集一切福德的三昧，也爲了增益那些修集福德的眾生，增長他們的志向和慾望，使他們趨向大乘菩薩摩訶薩，圓滿大精進。 『那羅延！如果用芥子盛滿三千大千世界，乃至盛滿非想非非想處（Neither perception nor non-perception，佛教禪定中的最高境界）的芥子，假設有人拿著這些芥子，經過東方百千恒河沙數的世界，放下一粒芥子，這樣一直向東走，直到放完所有的芥子，仍然不能到達世界的邊際；南方、西方、北方、四維、上方、下方也是如此。那羅延！如果又有恒河沙數的世界都裝滿了芥子，那羅延！有沒有人或天神能夠數清所有這些芥子，知道它們的數量呢？』 這時，那羅延回答說：『世尊！如果四天下（Sumeru, Jambudvipa, Godaniya, Uttarakuru，佛教宇宙觀中的四大洲）所有眾生都具有像舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）一樣的智慧，用一個劫的時間都不能數清其中的一小部分，更何況要數盡如此巨大的芥子堆呢？』 『那羅延！假設有人經過東方恒河沙數的世界放下一粒芥子，這樣一直向東走，直到放完所有的芥子，仍然不能到達世界的邊際；南方、西方、北方、四維、上方、下方也是如此。那羅延！像這樣世界的虛空是普遍存在的，假設有人或天神用裝滿七寶（gold, silver, lapis lazuli, crystal, ruby, emerald, and agate，佛教中的七種珍寶）的容器來佈施，那羅延！你認為如何？這樣的福德積累難道不多嗎？』 那羅延回答說：『無量，世尊！無量！』
【English Translation】 English version: Furthermore, Narayana (Narayan, a Hindu deity, here as a listener)! What do you think? Is the space of the east universal? Are the spaces of the south, west, north, the four intermediate directions, above, and below all universal?' Narayana replied, 'World Honored One! The space of the east does not even have a boundary, how much more so are the spaces of the ten directions, which are inexpressible, immeasurable, and boundless, and all the world spaces universal?' The Buddha said, 'Narayana! Suppose someone, even for hundreds of thousands of millions of kalpas (eons), uses various metaphors to try to exhaust space and reach its boundary, they would not be able to reach its boundary. Narayana! I am now using a metaphor to clarify this principle, in order to accomplish and fulfill this samadhi (state of meditative consciousness) of accumulating all merits, and also to increase the aspirations and desires of those sentient beings who cultivate merits, leading them towards the Mahayana Bodhisattva (a being on the path to Buddhahood), fulfilling great diligence.' 'Narayana! If one were to fill the three thousand great thousand worlds with mustard seeds, and even fill the realm of Neither perception nor non-perception (the highest state of meditative absorption in Buddhism) with mustard seeds, and suppose someone were to take these mustard seeds, pass through hundreds of thousands of Ganges River sands worth of worlds to the east, and drop one mustard seed, and continue eastward until all the mustard seeds were dropped, they still would not reach the boundary of the world; the south, west, north, the four intermediate directions, above, and below are also the same. Narayana! If there were worlds as numerous as the sands of the Ganges River, all filled with mustard seeds, Narayana! Would any human or deva (god) be able to count all these mustard seeds and know their number?' At that time, Narayana replied, 'World Honored One! If all the sentient beings of the four continents (Sumeru, Jambudvipa, Godaniya, Uttarakuru, the four continents in Buddhist cosmology) were to possess wisdom like Sariputra (one of the Buddha's ten great disciples, known for his wisdom), they would not be able to count even a fraction of them in one kalpa, let alone count all of such a huge pile of mustard seeds?' 'Narayana! Suppose someone were to pass through worlds as numerous as the sands of the Ganges River to the east, dropping one mustard seed, and continue eastward until all the mustard seeds were dropped, they still would not reach the boundary of the world; the south, west, north, the four intermediate directions, above, and below are also the same. Narayana! The space of the world is universal like this, and suppose a human or deva were to use containers filled with the seven treasures (gold, silver, lapis lazuli, crystal, ruby, emerald, and agate, the seven treasures in Buddhism) to make offerings, Narayana! What do you think? Would this accumulation of merit be great or not?' Narayana replied, 'Immeasurable, World Honored One! Immeasurable!'
邊，世尊！」
佛言：「那羅延！是人所有福德之聚，欲比初發道心菩薩，成就志欲，無幻、無偽，勤修精進，為脫一切眾生，起大慈大悲所集德聚，是施德聚百分不及一，乃至算數譬喻所不能及。那羅延！十方一切所有諸物虛空皆悉周遍，那羅延！菩薩慈心亦復如是，遍滿十方諸佛世界，所有眾生皆悉普遍。
「那羅延！是菩薩慈心所及眾生，令悉具足轉輪大王所有福德，如是帝釋所有福德，如是梵王所有福德。若有菩薩初發道心，專志趣向，無幻、無偽，勤修精進，為脫一切所有眾生，起慈悲心而趣向之，行於愍悼所得福德，是福勝彼一切眾生具轉輪王、帝釋、梵王所得功德。那羅延！是第三說入集一切福德三昧。
「複次，那羅延！假令三千大千世界所有眾生皆具轉輪大王福德，比帝釋福德百分不及一，乃至算數譬喻所不能及。那羅延！假令三千大千世界所有眾生皆為帝釋，比梵王所有福德百分不及一，乃至算數譬喻所不能及。
「那羅延！假令三千大千世界一切眾生皆悉具足大梵天王所有福德，比一斷欲優婆塞所有福慧百分不及一，乃至算數所不能及。那羅延！假令三千大千世界所有眾生皆為斷欲優婆塞所有福慧，比舍利弗所有福慧百分不及一，乃至算數譬喻所不能及。
「
【現代漢語翻譯】 現代漢語譯本：『是的，世尊！』 佛陀說：『那羅延（Narayan，印度教神祇，在此處用作菩薩的代稱）！這個人所擁有的福德之聚，如果與初發道心的菩薩相比，那些菩薩成就了志向，沒有虛幻，沒有虛偽，勤奮修行精進，爲了解脫一切眾生，發起大慈大悲所積累的德行，那麼這個人的施捨德聚連百分之一都比不上，甚至用算數和比喻都無法企及。那羅延！十方一切所有的事物和虛空都完全遍佈，那羅延！菩薩的慈心也像這樣，遍滿十方諸佛世界，所有眾生都普遍被覆蓋。』 『那羅延！菩薩的慈心所及的眾生，能讓他們都具備轉輪聖王（Chakravartin，擁有統治世界的理想君主）所擁有的福德，像帝釋（Indra，天神之王）所擁有的福德，像梵天（Brahma，創造之神）所擁有的福德。如果有菩薩初發道心，專心致志地趨向，沒有虛幻，沒有虛偽，勤奮修行精進，爲了解脫一切所有眾生，發起慈悲心而趨向他們，以憐憫之心所獲得的福德，這種福德勝過一切眾生所擁有的轉輪聖王、帝釋、梵天所獲得的功德。那羅延！這是第三種說法，進入積累一切福德的三昧（Samadhi，禪定）。』 『再者，那羅延！假設三千大千世界所有眾生都具備轉輪聖王的福德，與帝釋的福德相比，連百分之一都比不上，甚至用算數和比喻都無法企及。那羅延！假設三千大千世界所有眾生都成為帝釋，與梵天所擁有的福德相比，連百分之一都比不上，甚至用算數和比喻都無法企及。』 『那羅延！假設三千大千世界一切眾生都具備大梵天王所擁有的福德，與一個斷除慾望的優婆塞（Upasaka，在家男居士）所擁有的福慧相比，連百分之一都比不上，甚至用算數都無法企及。那羅延！假設三千大千世界所有眾生都成為斷除慾望的優婆塞所擁有的福慧，與舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）所擁有的福慧相比，連百分之一都比不上，甚至用算數和比喻都無法企及。』
【English Translation】 English version: 'Yes, Blessed One!' The Buddha said, 'Narayana (Hindu deity, used here as a designation for a Bodhisattva)! The accumulation of merit that this person possesses, if compared to a Bodhisattva who has just initiated the aspiration for enlightenment, who has achieved their aspiration, without illusion, without falsehood, diligently cultivates with vigor, in order to liberate all sentient beings, and has accumulated merit through great loving-kindness and great compassion, then this person's accumulation of merit from giving is not even one percent of that, and cannot even be reached by calculation or analogy. Narayana! All things and space in the ten directions are completely pervasive, Narayana! The Bodhisattva's loving-kindness is also like this, pervading all the Buddha worlds in the ten directions, and all sentient beings are universally covered.' 'Narayana! The sentient beings reached by the Bodhisattva's loving-kindness can all possess the merit of a Universal Monarch (Chakravartin, an ideal ruler who possesses the world), like the merit of Indra (king of the gods), like the merit of Brahma (the creator god). If a Bodhisattva initiates the aspiration for enlightenment, wholeheartedly directs themselves, without illusion, without falsehood, diligently cultivates with vigor, in order to liberate all sentient beings, initiates loving-kindness and compassion towards them, and the merit obtained through compassion, this merit surpasses the merit obtained by all sentient beings who are Universal Monarchs, Indras, and Brahmas. Narayana! This is the third teaching, entering the Samadhi (meditative absorption) of accumulating all merit.' 'Furthermore, Narayana! Suppose all sentient beings in the three thousand great thousand worlds possess the merit of a Universal Monarch, compared to the merit of Indra, it is not even one percent, and cannot even be reached by calculation or analogy. Narayana! Suppose all sentient beings in the three thousand great thousand worlds become Indras, compared to the merit of Brahma, it is not even one percent, and cannot even be reached by calculation or analogy.' 'Narayana! Suppose all sentient beings in the three thousand great thousand worlds possess the merit of the Great Brahma King, compared to the wisdom and merit of an Upasaka (lay male practitioner) who has cut off desires, it is not even one percent, and cannot even be reached by calculation. Narayana! Suppose all sentient beings in the three thousand great thousand worlds become Upasakas who have cut off desires, compared to the wisdom and merit of Sariputra (one of the Buddha's ten great disciples, known for his wisdom), it is not even one percent, and cannot even be reached by calculation or analogy.'
那羅延！假令三千大千世界所有眾生福德智慧如舍利弗，比一緣覺所有福慧百分不及一，乃至算數譬喻所不能及。那羅延！若令三千大千世界所有眾生悉具緣覺所有福慧，比一五百劫中修行菩薩所有福德智慧百分不及一。入集一切福德三昧應如是學。」
說是法時，三萬二千眾生皆發無上正真道心。此三千大千世界六種震動，人天伎樂同時俱作，人天雨花積至於膝。
天、龍、夜叉、乾闥婆、釋梵護世，皆作是言：「世尊！是初發心者悉勝我等。世尊！我等亦當利是善男子、善女人，已發、今發、當發阿耨多羅三藐三菩提心者。如我等解佛所說義，若有眾生不發無上正真道心，則不能趣是集一切福德三昧，不能正入；若有眾生髮于無上正真道心，則能得趣是集一切福德三昧，亦能正入。」
爾時，凈威力士白言：「世尊！以何等法能得成就攝此集一切福德三昧？」
佛言：「善男子！成就一法攝此集一切福德三昧。何等一法？謂不捨於一切智心。善男子！是名成就一法攝此集一切福德三昧。
「複次，善男子！覆成就二法攝此集一切福德三昧；謂聞法無厭、聞已修行。善男子！是名成就二法攝此集一切福德三昧。
「複次，善男子！覆成就三法攝此集一切福德三昧。何等三？謂
【現代漢語翻譯】 現代漢語譯本 那羅延（Narayan，印度教神祇名）！假設三千大千世界所有眾生的福德和智慧都像舍利弗（Sariputra，佛陀十大弟子之一）一樣，那麼與一位緣覺（Pratyekabuddha，獨覺）所擁有的福德和智慧相比，連百分之一都比不上，甚至無法用算數和比喻來衡量。那羅延！如果讓三千大千世界所有眾生都具備緣覺的福德和智慧，那麼與一位在五百劫中修行的菩薩所擁有的福德和智慧相比，連百分之一都比不上。要進入『集一切福德三昧』（Samadhi of Accumulating All Merits），應當這樣學習。 當佛陀宣說此法時，三萬二千眾生都發起了無上正真道心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。此時，三千大千世界發生了六種震動，人天伎樂同時響起，天人散落的花朵堆積到膝蓋的高度。 天、龍、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、釋梵（Sakra-Brahma，帝釋天和梵天）和護世諸神都說道：『世尊！這些初發心的人都勝過我們。世尊！我們也應當利益這些善男子、善女人，他們已經發、正在發、將要發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）的人。按照我們理解佛所說的意義，如果眾生不發無上正真道心，就不能趨向這個『集一切福德三昧』，不能真正進入；如果眾生髮了無上正真道心，就能趨向這個『集一切福德三昧』，也能真正進入。』 這時，凈威力士（Pure Power Warrior）問道：『世尊！用什麼方法才能成就並攝取這個『集一切福德三昧』？』 佛陀說：『善男子！成就一種法就能攝取這個『集一切福德三昧』。是哪一種法呢？就是不捨棄一切智心（Sarvajna-citta，遍知一切的智慧之心）。善男子！這就叫做成就一種法來攝取這個『集一切福德三昧』。 『再者，善男子！成就兩種法也能攝取這個『集一切福德三昧』；就是聽聞佛法不感到厭倦，聽聞之後就去修行。善男子！這就叫做成就兩種法來攝取這個『集一切福德三昧』。 『再者，善男子！成就三種法也能攝取這個『集一切福德三昧』。是哪三種呢？』
【English Translation】 English version Narayana! Suppose all beings in the three thousand great thousand worlds had merits and wisdom like Sariputra, they would not be comparable to even one percent of the merits and wisdom of a Pratyekabuddha, not even by calculation or analogy. Narayana! If all beings in the three thousand great thousand worlds possessed the merits and wisdom of a Pratyekabuddha, they would not be comparable to even one percent of the merits and wisdom of a Bodhisattva who has practiced for five hundred kalpas. One should learn in this way to enter the 'Samadhi of Accumulating All Merits'. When the Buddha spoke this Dharma, thirty-two thousand beings all generated the mind of Anuttara-samyak-sambodhi. At that time, the three thousand great thousand worlds shook in six ways, heavenly music was played simultaneously, and heavenly flowers rained down, piling up to the knees. The Devas, Nagas, Yakshas, Gandharvas, Sakra-Brahma, and the protectors of the world all said: 'World Honored One! These beginners surpass us all. World Honored One! We should also benefit these good men and good women who have generated, are generating, and will generate the mind of Anuttara-samyak-sambodhi. According to our understanding of the meaning of what the Buddha has said, if beings do not generate the mind of Anuttara-samyak-sambodhi, they cannot approach this 'Samadhi of Accumulating All Merits', and cannot truly enter it; if beings generate the mind of Anuttara-samyak-sambodhi, they can approach this 'Samadhi of Accumulating All Merits', and can also truly enter it.' At that time, the Pure Power Warrior asked: 'World Honored One! By what means can one achieve and gather this 'Samadhi of Accumulating All Merits?' The Buddha said: 'Good man! By achieving one Dharma, one can gather this 'Samadhi of Accumulating All Merits'. What is that one Dharma? It is not abandoning the mind of Sarvajna. Good man! This is called achieving one Dharma to gather this 'Samadhi of Accumulating All Merits'. 'Furthermore, good man! By achieving two Dharmas, one can also gather this 'Samadhi of Accumulating All Merits'; that is, not being weary of hearing the Dharma, and practicing after hearing it. Good man! This is called achieving two Dharmas to gather this 'Samadhi of Accumulating All Merits'. 'Furthermore, good man! By achieving three Dharmas, one can also gather this 'Samadhi of Accumulating All Merits'. What are these three?'
離諸惡、修行善法、善巧迴向。善男子！是名成就三法攝此集一切福德三昧。
「複次，善男子！覆成就四法攝此集一切福德三昧；所謂戒凈、見凈、心凈、慧凈。善男子！是名成就四法攝此集一切福德三昧。
「複次，善男子！覆成就五法攝此集一切福德三昧。何等五？所謂專意發菩提心、常真實語、無有諂偽、無有嫉妒、於一切眾生心常平等。善男子！是名成就五法攝此集一切福德三昧。
「複次，善男子！覆成就六法攝此集一切福德三昧。何等六？所謂親近於善知識、離惡知識、遠離眾鬧、閑居寂靜、不捨大慈、于諸眾生起大悲心。善男子！是名成就六法攝此集一切福德三昧。
「複次，善男子！覆成就七法攝此集一切福德三昧。何等七？所謂修定、善於智慧、善知于因、善知于緣、正直而住、修集於道、修行道時無有懈怠。善男子！是名成就七法攝此集一切福德三昧。
「複次，善男子！覆成就八法攝此集一切福德三昧。何等八？謂調柔身、調柔心、觀受、觀法、未生惡法令其不生、已生惡法斷之令滅、未生善法方便令生、已生善法護令增長。善男子！是名成就八法攝此集一切福德三昧。
「複次，善男子！覆成就九法攝此集一切福德三昧。何等九？觀過法無盡、現法
【現代漢語翻譯】 現代漢語譯本 遠離一切惡行，修習一切善法，善巧地將功德迴向。善男子！這被稱為成就三種法，以此攝持一切福德三昧（samadhi，禪定）。 再者，善男子！又成就四種法，以此攝持一切福德三昧；即是戒律清凈、見解清凈、心念清凈、智慧清凈。善男子！這被稱為成就四種法，以此攝持一切福德三昧。 再者，善男子！又成就五種法，以此攝持一切福德三昧。是哪五種呢？即是專心發菩提心（bodhicitta，覺悟之心）、常說真實語、沒有諂媚虛偽、沒有嫉妒、對一切眾生心常平等。善男子！這被稱為成就五種法，以此攝持一切福德三昧。 再者，善男子！又成就六種法，以此攝持一切福德三昧。是哪六種呢？即是親近善知識（kalyanamitra，良師益友）、遠離惡知識、遠離喧鬧人群、安居於寂靜之處、不捨大慈心（maitri，慈愛）、對一切眾生生起大悲心（karuna，悲憫）。善男子！這被稱為成就六種法，以此攝持一切福德三昧。 再者，善男子！又成就七種法，以此攝持一切福德三昧。是哪七種呢？即是修習禪定、善於運用智慧、善知因果、善知緣起、正直而住、修集於道、在修行道時沒有懈怠。善男子！這被稱為成就七種法，以此攝持一切福德三昧。 再者，善男子！又成就八種法，以此攝持一切福德三昧。是哪八種呢？即是調柔身、調柔心、觀察感受、觀察諸法、未生起的惡念令其不生、已生起的惡念斷除令其滅盡、未生起的善念方便令其生起、已生起的善念守護令其增長。善男子！這被稱為成就八種法，以此攝持一切福德三昧。 再者，善男子！又成就九種法，以此攝持一切福德三昧。是哪九種呢？觀察過去之法無盡、觀察現在之法
【English Translation】 English version To be apart from all evils, to cultivate good dharmas, and to skillfully dedicate merit. Good man! This is called accomplishing three dharmas, which encompass this samadhi (meditative absorption) of all merits. Furthermore, good man! Again, accomplishing four dharmas encompasses this samadhi of all merits; namely, purity of precepts, purity of view, purity of mind, and purity of wisdom. Good man! This is called accomplishing four dharmas, which encompass this samadhi of all merits. Furthermore, good man! Again, accomplishing five dharmas encompasses this samadhi of all merits. What are the five? Namely, to wholeheartedly generate bodhicitta (the mind of enlightenment), to always speak truthfully, to be without flattery or deceit, to be without jealousy, and to always have an equal mind towards all sentient beings. Good man! This is called accomplishing five dharmas, which encompass this samadhi of all merits. Furthermore, good man! Again, accomplishing six dharmas encompasses this samadhi of all merits. What are the six? Namely, to be close to kalyanamitra (spiritual friends), to be apart from evil friends, to be apart from crowds, to dwell in quietude, not to abandon great maitri (loving-kindness), and to generate great karuna (compassion) towards all sentient beings. Good man! This is called accomplishing six dharmas, which encompass this samadhi of all merits. Furthermore, good man! Again, accomplishing seven dharmas encompasses this samadhi of all merits. What are the seven? Namely, to cultivate samadhi, to be skilled in wisdom, to be skilled in knowing causes, to be skilled in knowing conditions, to dwell uprightly, to cultivate the path, and to be without laziness when cultivating the path. Good man! This is called accomplishing seven dharmas, which encompass this samadhi of all merits. Furthermore, good man! Again, accomplishing eight dharmas encompasses this samadhi of all merits. What are the eight? Namely, to tame the body, to tame the mind, to observe feelings, to observe dharmas, to prevent unarisen evil thoughts from arising, to cut off and extinguish arisen evil thoughts, to facilitate the arising of unarisen good thoughts, and to protect and increase arisen good thoughts. Good man! This is called accomplishing eight dharmas, which encompass this samadhi of all merits. Furthermore, good man! Again, accomplishing nine dharmas encompasses this samadhi of all merits. What are the nine? To observe the past dharmas as endless, to observe the present dharmas
無盡、來法無盡、觀法如幻、等覺三世、如一切法知而忍之、不謗于空、不分別無相、不願諸有。善男子！是名成就九法攝此集一切福德三昧。
「複次，善男子！覆成就十法攝此集一切福德三昧。何等為十？謂解無我、忍于無命、不疑無人、緣法無常、于諸生處如地獄想、觀四大如毒蛇、觀入如空聚、觀陰如魁[魅-未+會]、流出諸有想、樂修解脫。善男子！是名成就十法攝此集一切福德三昧。」
爾時，凈威力士白佛言：「世尊！若菩薩摩訶薩欲成就一切福德莊嚴者，應聽是三昧；菩薩摩訶薩欲集一切福德者，應聽是三昧；若菩薩摩訶薩欲得不思議福德者，應信是三昧、應聽是三昧；若菩薩摩訶薩欲得無盡福德者，應當修行於是三昧；若菩薩摩訶薩欲到一切福德大海者，應當受持讀誦修說於是三昧；若菩薩摩訶薩欲得百福相者，應當修行於是三昧。」
爾時，凈威力士復白佛言：「世尊！菩薩摩訶薩何法相應成就，滿此一切福德莊嚴、修集一切福德、不可思議福德、無盡福德、大海福德滿百福相？」
爾時，佛告凈威力士：「善男子！有於三法為福德柱、福德莊嚴、福德來集、福德增廣、福德無盡、福德大海、福德叵思。何等三？謂一佈施莊嚴、持戒莊嚴、多聞莊嚴。
「善男
【現代漢語翻譯】 現代漢語譯本：無盡，來法無盡，觀法如幻，等覺三世（過去、現在、未來），如實知曉一切法並安忍，不誹謗空性，不分別無相，不貪戀諸有（存在）。善男子！這稱為成就九法，攝持此集一切福德三昧（一種禪定）。 複次，善男子！又成就十法，攝持此集一切福德三昧。哪十種呢？即理解無我（沒有永恒不變的自我），安忍無命（生命無常），不懷疑無人（沒有獨立的個體），緣法無常（一切事物都在變化），對於各種出生之處抱持如地獄般的想法，觀察四大（地、水、火、風）如毒蛇，觀察入（六根）如空聚，觀察陰（五蘊）如魁魅，流出諸有（輪迴）的想法，樂於修習解脫。善男子！這稱為成就十法，攝持此集一切福德三昧。 這時，凈威力士（菩薩名）對佛說：『世尊！如果菩薩摩訶薩（大菩薩）想要成就一切福德莊嚴，應當聽聞此三昧；菩薩摩訶薩想要聚集一切福德，應當聽聞此三昧；如果菩薩摩訶薩想要獲得不可思議的福德，應當信受此三昧、應當聽聞此三昧；如果菩薩摩訶薩想要獲得無盡的福德，應當修行此三昧；如果菩薩摩訶薩想要到達一切福德大海，應當受持、讀誦、修習、宣說此三昧；如果菩薩摩訶薩想要獲得百福相，應當修行此三昧。』 這時，凈威力士又對佛說：『世尊！菩薩摩訶薩與何種法相應才能成就，圓滿此一切福德莊嚴、修集一切福德、不可思議福德、無盡福德、大海福德，圓滿百福相呢？』 這時，佛告訴凈威力士：『善男子！有三種法是福德的支柱、福德的莊嚴、福德的來集、福德的增廣、福德的無盡、福德的大海、福德的不可思議。是哪三種呢？即佈施的莊嚴、持戒的莊嚴、多聞的莊嚴。 善男子！
【English Translation】 English version: Endless, the coming of Dharma is endless, observing Dharma as illusory, equally enlightened to the three times (past, present, future), knowing all Dharmas as they are and enduring them, not slandering emptiness, not discriminating no-form, not desiring all existences. Good man! This is called accomplishing nine Dharmas, encompassing this Samadhi (a state of meditative consciousness) that gathers all merits. Furthermore, good man! Again, accomplishing ten Dharmas encompasses this Samadhi that gathers all merits. What are the ten? They are: understanding no-self (no permanent self), enduring no-life (impermanence of life), not doubting no-person (no independent individual), the impermanence of conditioned Dharmas, regarding all places of birth as if they were hell, observing the four great elements (earth, water, fire, wind) as poisonous snakes, observing the entrances (six senses) as empty gatherings, observing the aggregates (five skandhas) as demons, the thought of the outflow of all existences (samsara), and delighting in practicing liberation. Good man! This is called accomplishing ten Dharmas, encompassing this Samadhi that gathers all merits. At that time, Pure Power Warrior (a Bodhisattva's name) said to the Buddha: 'World Honored One! If a Bodhisattva Mahasattva (great Bodhisattva) wishes to accomplish all meritorious adornments, they should listen to this Samadhi; if a Bodhisattva Mahasattva wishes to gather all merits, they should listen to this Samadhi; if a Bodhisattva Mahasattva wishes to obtain inconceivable merits, they should believe in this Samadhi, they should listen to this Samadhi; if a Bodhisattva Mahasattva wishes to obtain endless merits, they should practice this Samadhi; if a Bodhisattva Mahasattva wishes to reach the ocean of all merits, they should uphold, recite, practice, and expound this Samadhi; if a Bodhisattva Mahasattva wishes to obtain the hundred marks of merit, they should practice this Samadhi.' At that time, Pure Power Warrior again said to the Buddha: 'World Honored One! With what Dharma should a Bodhisattva Mahasattva be in accordance to accomplish, fulfill all meritorious adornments, gather all merits, inconceivable merits, endless merits, the ocean of merits, and fulfill the hundred marks of merit?' At that time, the Buddha said to Pure Power Warrior: 'Good man! There are three Dharmas that are the pillars of merit, the adornments of merit, the gathering of merit, the increase of merit, the endlessness of merit, the ocean of merit, and the inconceivability of merit. What are the three? They are the adornment of giving, the adornment of morality, and the adornment of learning. Good man!
子！云何菩薩摩訶薩修行佈施莊嚴？善男子！菩薩摩訶薩應生是心，若佈施時不見施心、不見所施及以受者、不見眷屬。若有乞者來有所求，為攝護故，不以王位、封邑、財物諸珍寶等而有吝惜，生於異心。
「善男子！是菩薩摩訶薩作如是念：『今我此身悉已給施一切眾生，況余財物？若已施者，終無悔心。須財施財、須食施食、須飲施飲、須眼施眼、須肉施肉、須血施血、須髓施髓、須于支節施與支節、須頭施頭，我悉當施，況余財物？穀米、金銀、衣服、瓔珞、象馬、車乘、國城、王宮男女、妻妾、奴婢、眷屬無不捨者，若有眾生隨其所須而求索之，我隨所有悉當施與，無有憂悔，不望其報。起慈悲心為攝眾生，攝取眾生乃至成佛，終無有盡。』善男子！若有菩薩發如是心，名菩薩佈施莊嚴。
「複次，善男子！菩薩不自觀計身命，寧捨身命終不為惡；不為養身邪命自活，寧捨身命不惱於他；不為封邑造行諸惡、不為眷屬熾然諍訟、不為妻妾及以男女嫉利他財，不生慳心，常恒少欲，乃至不生一念噁心，況復多也？為斷慳貪不生瞋恚，無瞋恚故正行相應，正行相應故到于正處，到正處故正戒相應，正戒相應故親善知識恭敬供養，恭敬供養善知識故得聞正法，聞正法已如說修行，如說修行已則能利益
【現代漢語翻譯】 現代漢語譯本： 『子！菩薩摩訶薩如何修行佈施以莊嚴自身？善男子！菩薩摩訶薩應當生起這樣的心念：在佈施時，不執著于施捨的心念，不執著于所施之物，不執著于接受佈施的人，也不執著于眷屬。如果有乞求者前來有所求，爲了攝受和保護他們，不因為王位、封地、財物、各種珍寶等而吝惜，產生不同的想法。 『善男子！這位菩薩摩訶薩會這樣想：『現在我這個身體都已佈施給一切眾生了，何況其餘的財物呢？如果已經施捨出去，就絕不會有後悔的心。需要財物就施捨財物，需要食物就施捨食物，需要飲品就施捨飲品，需要眼睛就施捨眼睛，需要肉就施捨肉，需要血就施捨血，需要骨髓就施捨骨髓，需要肢體就施捨肢體，需要頭顱就施捨頭顱，我都會施捨，何況其餘的財物呢？穀米、金銀、衣服、瓔珞、象馬、車乘、國城、王宮、男女、妻妾、奴婢、眷屬，沒有不捨棄的。如果有眾生根據他們的需要來求取，我都會根據我所擁有的全部施捨給他們，沒有憂愁和後悔，不期望回報。生起慈悲心是爲了攝受眾生，攝取眾生乃至成就佛果，永遠沒有窮盡。』善男子！如果有菩薩發這樣的心，就稱為菩薩佈施的莊嚴。 『再者，善男子！菩薩不執著于自己的身體和生命，寧願捨棄生命也絕不做惡事；不爲了養活自己而以不正當的手段謀生，寧願捨棄生命也不去惱害他人；不爲了封地而造作各種惡行，不爲了眷屬而引發激烈的爭鬥，不因為妻妾和男女而嫉妒他人的財富，不生起慳吝之心，常常保持少欲知足，乃至不生起一念噁心，何況是更多呢？爲了斷除慳貪而不生起嗔恚，沒有嗔恚的緣故，行為就與正道相應，與正道相應就到達正處，到達正處就與正戒相應，與正戒相應就親近善知識並恭敬供養，恭敬供養善知識就能聽聞正法，聽聞正法后就如所說的那樣修行，如所說的那樣修行就能利益眾生。』
【English Translation】 English version: 『Son! How does a Bodhisattva Mahasattva practice giving to adorn themselves? Good man! A Bodhisattva Mahasattva should give rise to this thought: when giving, they do not cling to the mind of giving, do not cling to what is given, do not cling to the receiver, and do not cling to their family. If there are beggars who come seeking something, for the sake of protecting and embracing them, they do not become stingy because of their royal position, fiefdom, wealth, various treasures, etc., and do not give rise to different thoughts. 『Good man! This Bodhisattva Mahasattva thinks like this: 『Now, I have already given this body to all sentient beings, let alone other possessions? If something has already been given, there will never be any regret. If they need wealth, I will give wealth; if they need food, I will give food; if they need drink, I will give drink; if they need eyes, I will give eyes; if they need flesh, I will give flesh; if they need blood, I will give blood; if they need marrow, I will give marrow; if they need limbs, I will give limbs; if they need a head, I will give a head. I will give all of these, let alone other possessions? Grains, gold, silver, clothes, necklaces, elephants, horses, carriages, cities, palaces, men, women, wives, concubines, servants, and family members, there is nothing that I will not give up. If there are sentient beings who seek according to their needs, I will give them all that I have, without worry or regret, and without expecting anything in return. I give rise to a compassionate mind to embrace sentient beings, to gather sentient beings until they achieve Buddhahood, and this will never end.』 Good man! If a Bodhisattva gives rise to such a mind, it is called the adornment of a Bodhisattva's giving. 『Furthermore, good man! A Bodhisattva does not cling to their own body and life, and would rather give up their life than do evil; they do not make a living through improper means to support themselves, and would rather give up their life than harm others; they do not commit various evil deeds for the sake of a fiefdom, do not engage in fierce disputes for the sake of their family, do not become jealous of others' wealth because of their wives, concubines, and children, and do not give rise to a stingy mind. They always maintain few desires and contentment, and do not even give rise to a single evil thought, let alone many. In order to cut off stinginess, they do not give rise to anger. Because there is no anger, their actions are in accordance with the right path. Because their actions are in accordance with the right path, they reach the right place. Because they reach the right place, they are in accordance with the right precepts. Because they are in accordance with the right precepts, they draw near to good teachers and respectfully make offerings. Because they respectfully make offerings to good teachers, they can hear the right Dharma. After hearing the right Dharma, they practice as it is said. After practicing as it is said, they can benefit sentient beings.』
邪道眾生，不作眾惡隨順善法，得知方便、知眾生根。善男子！而是菩薩行施莊嚴得是功德。
「複次，善男子！菩薩摩訶薩不生內外想，若內地大、若外地大，等無異想。何以故？身猶如墻壁、草木，如影、如炎，無知、無思、無作、無堅，四大所攝。若有斫截刀杖、瓦石撾打之者，終不生報。不觀計身、不愛壽命，于諸眾生不起瞋恚，彼眾生所修慈悲心。
「善男子！猶如藥樹，若有取根、莖節、枝葉、花須及果，終不作念：『取根莫取莖、取莖莫取根。』如是乃至枝葉果實亦爾。而是藥樹都無想念，然能寂滅一切眾生若上、中、下所有病患。如是，善男子！菩薩摩訶薩於四大身生藥樹想，隨諸眾生，須手與手、須腳與腳、須眼與眼、須肉與肉、須血與血、須骨與骨、須髓與髓、須頭與頭、須支節者施與支節。善男子！若是菩薩以如是心行施莊嚴，趣向無盡。
「菩薩摩訶薩行佈施時，為慳眾生令成滿施、少福眾生具滿福德、貧窮眾生滿大封邑，若舍支節為令眾生具滿支節。如是佈施不向三處。何等三？不求王位自在、不求大富自樂、不向聲聞緣覺菩提。
「如是佈施為滿四凈。何等四凈？謂佛土凈、菩薩僧凈、化眾生凈、迴向一切智凈。菩薩摩訶薩應當如是，迴向四凈。
「復
【現代漢語翻譯】 現代漢語譯本：那些走入邪道的眾生，不做各種惡事，而是順應善良的法則，從而瞭解方便法門，並知曉眾生的根性。善男子！這樣的菩薩通過施行佈施來莊嚴自己，從而獲得這樣的功德。 再者，善男子！菩薩摩訶薩不會產生內外之分的概念，無論是內在的地大還是外在的地大，都視為平等無異。這是為什麼呢？因為身體就像墻壁、草木，又像影子、像火焰，沒有知覺、沒有思想、沒有作為、沒有堅實性，是由四大元素組成的。如果有用刀劍、棍棒、瓦石擊打它的人，它最終也不會產生報復的想法。他們不執著于身體，不貪愛壽命，對於一切眾生不起嗔恨之心，而是對眾生修持慈悲之心。 善男子！就像藥樹一樣，如果有人取其根、莖、枝節、葉子、花須以及果實，它都不會產生這樣的念頭：『取根就不要取莖，取莖就不要取根。』像這樣，乃至枝葉果實也是如此。這棵藥樹沒有任何想法，卻能平息一切眾生上、中、下各種病患。同樣，善男子！菩薩摩訶薩對於由四大組成的身體，也應生起藥樹的觀念，隨順一切眾生的需求，需要手就給手，需要腳就給腳，需要眼睛就給眼睛，需要肉就給肉，需要血就給血，需要骨頭就給骨頭，需要骨髓就給骨髓，需要頭就給頭，需要肢體就給肢體。善男子！如果菩薩以這樣的心來施行佈施，就能趨向無盡的功德。 菩薩摩訶薩在行佈施時，爲了讓慳吝的眾生能夠圓滿佈施，讓福德淺薄的眾生能夠具足福德，讓貧窮的眾生能夠擁有廣大的封邑，如果需要捨棄肢體，就爲了讓眾生能夠具足肢體。這樣的佈施不求向三個地方。哪三個地方呢？不求國王的自在地位，不求大富大貴的自我享樂，不求聲聞（Sravaka）或緣覺（Pratyekabuddha）的菩提果位。 這樣的佈施是爲了圓滿四種清凈。哪四種清凈呢？即佛土清凈、菩薩僧清凈、教化眾生清凈、迴向一切智慧清凈。菩薩摩訶薩應當像這樣，迴向這四種清凈。 再者，
【English Translation】 English version: Those beings who have entered into wrong paths, do not commit various evils, but rather follow the good Dharma, thereby understanding expedient means and knowing the roots of beings. Good man! Such a Bodhisattva, by practicing generosity, adorns themselves and thus obtains such merit. Furthermore, good man! A Bodhisattva Mahasattva does not give rise to the concept of inner or outer, whether it is the inner earth element or the outer earth element, they are regarded as equal and without difference. Why is this so? Because the body is like a wall, grass, or trees, like a shadow, like a flame, without awareness, without thought, without action, without solidity, composed of the four great elements. If there are those who strike it with swords, sticks, tiles, or stones, it will ultimately not give rise to thoughts of retaliation. They do not cling to the body, do not crave life, and do not give rise to anger towards all beings, but rather cultivate compassion towards them. Good man! It is like a medicinal tree, if someone takes its roots, stems, branches, leaves, stamens, and fruits, it will not give rise to such thoughts: 'If you take the roots, do not take the stems, if you take the stems, do not take the roots.' Likewise, even the branches, leaves, and fruits are the same. This medicinal tree has no thoughts, yet it can pacify all the diseases of beings, whether they are superior, middling, or inferior. Similarly, good man! A Bodhisattva Mahasattva should regard the body composed of the four great elements as a medicinal tree, and according to the needs of all beings, if they need a hand, give a hand, if they need a foot, give a foot, if they need an eye, give an eye, if they need flesh, give flesh, if they need blood, give blood, if they need bones, give bones, if they need marrow, give marrow, if they need a head, give a head, if they need limbs, give limbs. Good man! If a Bodhisattva practices generosity with such a mind, they will move towards endless merit. When a Bodhisattva Mahasattva practices giving, it is to enable miserly beings to fulfill generosity, to enable beings with shallow merit to possess full merit, to enable poor beings to possess vast territories, and if it is necessary to give up limbs, it is to enable beings to possess complete limbs. Such giving does not seek three things. What are the three? It does not seek the free status of a king, it does not seek great wealth for self-enjoyment, and it does not seek the Bodhi of a Sravaka or Pratyekabuddha. Such giving is to fulfill four purities. What are the four purities? They are the purity of the Buddha land, the purity of the Bodhisattva Sangha, the purity of transforming beings, and the purity of dedicating to all wisdom. A Bodhisattva Mahasattva should be like this, dedicating to these four purities. Furthermore,
次，菩薩摩訶薩施住無盡。何等名為菩薩施住？善男子！菩薩摩訶薩有四法佈施，是施有盡。何等四？謂不迴向、無有方便、所為下劣、近惡知識。善男子！是名菩薩四法佈施，是施有盡。
「善男子！菩薩有四法佈施，施住無盡。何等四？謂迴向菩提、有巧方便、為得法王、近善知識。善男子！是名菩薩四法施住而不可盡。
「複次，善男子！菩薩摩訶薩應念三法而行佈施，謂念不離菩提之心、憐愍一切所有眾生、不違佛語不望果報。善男子！是名菩薩念於三法而行佈施。
「複次，善男子！菩薩摩訶薩安置眾生於三法中而行佈施。何等三？謂安眾生菩提道中而行佈施、為安眾生善贊法中而行佈施、為安眾生著無上門中而行佈施。善男子！是名菩薩摩訶薩安置眾生於三法中而行佈施。
「複次，善男子！菩薩摩訶薩悕望二法而行佈施。何等二？所謂悕望有大封邑、能行舍心。善男子！是名菩薩悕望二法而行佈施。
「複次，善男子！菩薩摩訶薩為滿二法而行佈施，謂智與慧。善男子！是名菩薩摩訶薩為滿二法而行佈施。
「複次，善男子！菩薩摩訶薩進趣二法而行佈施。何等二？謂盡智、無生智。善男子！是名菩薩摩訶薩進趣二法而行佈施。
「複次，善男子！菩薩摩
【現代漢語翻譯】 現代漢語譯本： 其次，菩薩摩訶薩（菩薩中的大修行者）的佈施安住于無盡。什麼叫做菩薩的佈施安住？善男子！菩薩摩訶薩有四種佈施，這種佈施是有盡的。是哪四種呢？就是不迴向（將功德迴向給菩提）、沒有善巧方便、所為的目標低下、親近惡知識。善男子！這叫做菩薩的四種佈施，這種佈施是有盡的。 善男子！菩薩有四種佈施，這種佈施安住于無盡。是哪四種呢？就是迴向菩提、有善巧方便、爲了得到法王（佛陀）的果位、親近善知識。善男子！這叫做菩薩的四種佈施安住，是不可窮盡的。 再次，善男子！菩薩摩訶薩應當念及三種法而行佈施，就是念及不離菩提之心、憐憫一切所有眾生、不違背佛的教誨不期望果報。善男子！這叫做菩薩念及三種法而行佈施。 再次，善男子！菩薩摩訶薩安置眾生於三種法中而行佈施。是哪三種呢？就是安置眾生於菩提道中而行佈施、爲了安置眾生於善贊法中而行佈施、爲了安置眾生進入無上門中而行佈施。善男子！這叫做菩薩摩訶薩安置眾生於三種法中而行佈施。 再次，善男子！菩薩摩訶薩希望兩種法而行佈施。是哪兩種呢？就是希望有大的封邑（領地）、能夠實行舍心。善男子！這叫做菩薩希望兩種法而行佈施。 再次，善男子！菩薩摩訶薩爲了圓滿兩種法而行佈施，就是智慧和慧。善男子！這叫做菩薩摩訶薩爲了圓滿兩種法而行佈施。 再次，善男子！菩薩摩訶薩進趣兩種法而行佈施。是哪兩種呢？就是盡智（瞭解一切法的智慧）和無生智（不生不滅的智慧）。善男子！這叫做菩薩摩訶薩進趣兩種法而行佈施。 再次，善男子！菩薩摩訶薩
【English Translation】 English version: Furthermore, Bodhisattva Mahasattvas (great beings on the path to enlightenment) dwell in giving without end. What is called the Bodhisattva's dwelling in giving? Good man! Bodhisattva Mahasattvas have four kinds of giving, and these givings are finite. What are the four? They are not dedicating (merit to Bodhi), lacking skillful means, having inferior goals, and associating with evil teachers. Good man! These are called the four kinds of giving of a Bodhisattva, and these givings are finite. Good man! Bodhisattvas have four kinds of giving, and these givings dwell without end. What are the four? They are dedicating to Bodhi, having skillful means, striving to attain the state of Dharma King (Buddha), and associating with good teachers. Good man! These are called the four kinds of giving of a Bodhisattva that dwell without end. Furthermore, good man! Bodhisattva Mahasattvas should practice giving while keeping three dharmas in mind, which are keeping the mind inseparable from Bodhi, having compassion for all sentient beings, and not violating the Buddha's teachings and not expecting rewards. Good man! This is called the Bodhisattva practicing giving while keeping three dharmas in mind. Furthermore, good man! Bodhisattva Mahasattvas place sentient beings in three dharmas while practicing giving. What are the three? They are placing sentient beings on the path to Bodhi while practicing giving, practicing giving to place sentient beings in the Dharma of good praise, and practicing giving to place sentient beings in the supreme gate. Good man! This is called the Bodhisattva Mahasattva placing sentient beings in three dharmas while practicing giving. Furthermore, good man! Bodhisattva Mahasattvas hope for two dharmas while practicing giving. What are the two? They are hoping for large fiefdoms (territories) and being able to practice the mind of giving. Good man! This is called the Bodhisattva hoping for two dharmas while practicing giving. Furthermore, good man! Bodhisattva Mahasattvas practice giving to fulfill two dharmas, which are wisdom and insight. Good man! This is called the Bodhisattva Mahasattva practicing giving to fulfill two dharmas. Furthermore, good man! Bodhisattva Mahasattvas advance towards two dharmas while practicing giving. What are the two? They are the wisdom of exhaustion (understanding all dharmas) and the wisdom of non-origination (wisdom of non-birth and non-death). Good man! This is called the Bodhisattva Mahasattva advancing towards two dharmas while practicing giving. Furthermore, good man! Bodhisattva Mahasattvas
訶薩修行四施。何等四？謂等心行施、不望果報施、向菩提施、滿調寂施。善男子！是名菩薩修行四施。
「是故，善男子！菩薩欲趣至無盡福，應當修行如是佈施。」
爾時，凈威力士即白佛言：「希有！世尊！如來說施攝取一切佛之正法。世尊！若有菩薩成就是施，無有能量是菩薩福。」
佛言：「如是！如是！善男子！若有菩薩成就具足如是佈施，知是菩薩成就具足無盡福德大海福德，不貧聖法成大封邑，住在法流獲得大財，具足七財成大福德，持百福相為大福田，養育一切諸眾生等。」
集一切福德三昧經卷上 大正藏第 12 冊 No. 0382 集一切福德三昧經
集一切福德三昧經卷中
姚秦三藏鳩摩羅什譯
爾時，佛告凈威力士：「善男子！云何菩薩摩訶薩凈戒莊嚴？謂戒凈無缺、不捨學戒，愍于毀禁、極敬持戒，凈身三業、凈口四過、凈意三業，自成十善、教他十善，不自稱譽、不起戒慢、勤進修戒，頭陀德中心不動轉，住于聖種自護己心，不見他過、不作眾惡，不願諸有、亦不喜樂，勸他修善、勤營助他，不悕望樂、勸人佈施，不捨阿練若處，為病給使，作已歡喜，如說如作，失利不憂、得利不高，譭譽稱譏及與苦樂心不傾動，斷除愛恚、不
【現代漢語翻譯】 現代漢語譯本 菩薩修行四種佈施。是哪四種呢？即以平等心行佈施，不期望果報的佈施，趨向菩提的佈施，以及圓滿調伏寂靜的佈施。善男子！這被稱為菩薩修行的四種佈施。 『因此，善男子！菩薩想要達到無盡的福德，應當修行這樣的佈施。』 當時，凈威力士就對佛說：『稀有啊！世尊！如來說的佈施能夠攝取一切佛的正法。世尊！如果有菩薩成就這樣的佈施，沒有任何力量能夠衡量這位菩薩的福德。』 佛說：『是的！是的！善男子！如果有菩薩成就具足這樣的佈施，要知道這位菩薩成就具足無盡福德的大海般的福德，不缺乏聖法，成為大的封邑，安住在法流中獲得大財富，具足七種財富，成就大福德，持有百種福相，成為大福田，養育一切眾生。』
集一切福德三昧經卷上 大正藏第 12 冊 No. 0382 集一切福德三昧經
集一切福德三昧經卷中
姚秦三藏鳩摩羅什譯
當時，佛告訴凈威力士：『善男子！菩薩摩訶薩如何以清凈的戒律來莊嚴自己呢？即戒律清凈沒有缺失，不放棄學習戒律，憐憫那些毀犯戒律的人，極其尊敬持戒的人，清凈身的三種行為，清凈口的四種過失，清凈意的三種行為，自己成就十善，教導他人行十善，不自我稱讚，不生起戒律的傲慢，勤奮精進地修持戒律，頭陀的德行中心不動搖，安住在聖種中守護自己的心，不看別人的過失，不做各種惡事，不貪求各種存在，也不喜歡享樂，勸導他人修善，勤奮幫助他人，不希望得到快樂，勸人佈施，不捨棄阿練若處，為病人服務，做完後感到歡喜，如所說的那樣去做，失去利益不憂愁，得到利益不驕傲，對於譭謗、讚譽、稱讚、譏諷以及苦樂，內心不為所動，斷除愛慾和嗔恨，不
【English Translation】 English version The Bodhisattva practices four kinds of giving. What are the four? They are giving with an equal mind, giving without expecting rewards, giving directed towards Bodhi, and giving that fulfills tranquility and peace. Good man! These are called the four kinds of giving practiced by a Bodhisattva. 'Therefore, good man! If a Bodhisattva wishes to attain endless merit, he should practice giving in this way.' At that time, the pure and powerful man immediately said to the Buddha, 'It is rare! World Honored One! The giving spoken by the Tathagata encompasses all the true Dharma of the Buddhas. World Honored One! If a Bodhisattva accomplishes this giving, there is no power that can measure the merit of this Bodhisattva.' The Buddha said, 'It is so! It is so! Good man! If a Bodhisattva accomplishes and fully possesses such giving, know that this Bodhisattva has accomplished and fully possesses a sea of endless merit, does not lack the sacred Dharma, becomes a great domain, dwells in the flow of Dharma and obtains great wealth, possesses the seven treasures, achieves great merit, holds the hundred auspicious marks, becomes a great field of merit, and nurtures all living beings.'
Samadhi Sutra on the Collection of All Merits, Scroll 1 Taisho Tripitaka Volume 12, No. 0382, Samadhi Sutra on the Collection of All Merits
Samadhi Sutra on the Collection of All Merits, Scroll 2
Translated by Kumarajiva of the Yao Qin Dynasty
At that time, the Buddha said to the pure and powerful man, 'Good man! How does a Bodhisattva Mahasattva adorn himself with pure precepts? It means that the precepts are pure and without deficiency, not abandoning the learning of precepts, having compassion for those who violate the precepts, having utmost respect for those who uphold the precepts, purifying the three actions of the body, purifying the four faults of the mouth, purifying the three actions of the mind, accomplishing the ten good deeds himself, teaching others to practice the ten good deeds, not praising oneself, not giving rise to arrogance about precepts, diligently advancing in the practice of precepts, the center of the ascetic virtues is unmoving, dwelling in the sacred lineage and protecting one's own mind, not seeing the faults of others, not doing various evil deeds, not desiring various existences, nor enjoying pleasures, encouraging others to cultivate goodness, diligently helping others, not hoping for happiness, encouraging people to give, not abandoning the place of solitude, serving the sick, feeling joy after doing it, acting as spoken, not worrying about losing benefits, not being arrogant about gaining benefits, the mind is not moved by defamation, praise, commendation, ridicule, and suffering and joy, cutting off love and hatred, not'
懷怨嫌，修行慈心、視怨如親，不以戒自高、不向余乘、不禮余天，舍離諸見蓋覆、使纏斷除滅悔，舍財無悔心生歡喜，不生諸有心不願樂，忍于疲苦、善護進心，遠離著心、不驚怖畏、無生法忍。
「善男子！菩薩摩訶薩為集此戒，乃至失命終不毀犯，不為王位護持禁戒，不為生天、不為帝釋、不為梵王護持禁戒，不為封邑、不為自在、不為妙色護持禁戒，不為端正、不為名稱、不為讚歎、不為利養、不為恭敬、不為活命、不為飲食、不為臥具、不為病藥護持禁戒，不為眼色、不為耳聲、鼻香、舌味、身觸、心法護持禁戒，不依倚色、不依受、想、行、識護持禁戒，不依欲界、色界、無色界護持禁戒，不畏地獄、餓鬼、畜生、不為救護護持禁戒，不畏人道貧窮困苦護持禁戒，不畏天道貧窮苦故護持禁戒，不畏天、龍、夜叉、乾闥婆、阿修羅、緊那羅、迦樓羅、摩睺羅中貧苦惱故護持禁戒。
「為佛種故護持禁戒，為住聽法如聞而行護持禁戒，為僧種故護持禁戒，為欲出過生、老、病、死、憂悲、苦惱故護持禁戒，為欲解脫諸眾生故護持禁戒，為安樂利益諸眾生故護持禁戒，欲住佛法故護持禁戒，欲轉法輪故護持禁戒，為集聖種故護持禁戒，為不斷佛法僧種故護持禁戒，為妙神通故護持禁戒，為戒、定、
【現代漢語翻譯】 現代漢語譯本：懷有怨恨和嫌隙時，要修習慈悲心，視怨敵如親人；不以持戒而自高自大，不傾向於其他乘法，不禮拜其他天神；捨棄各種見解的覆蓋，使煩惱纏縛斷除，滅除後悔；佈施財物時沒有後悔之心，心生歡喜；不生起對三界存在的貪戀和不願；忍受疲勞和痛苦，善於守護精進之心；遠離執著之心，不驚慌恐懼，證得無生法忍。 『善男子！菩薩摩訶薩爲了積累這些戒律，乃至失去生命也絕不毀犯。他們持守戒律不是爲了王位，不是爲了昇天，不是爲了成為帝釋（Indra，天神之王），不是爲了成為梵天（Brahma，創造之神），不是爲了封地，不是爲了自在，不是爲了美妙的色相，不是爲了端正的容貌，不是爲了名聲，不是爲了讚歎，不是爲了利益供養，不是爲了恭敬，不是爲了活命，不是爲了飲食，不是爲了臥具，不是爲了醫藥而持守戒律。他們持守戒律不是爲了眼所見的色，不是爲了耳所聽的聲音，不是爲了鼻所聞的香，不是爲了舌所嘗的味道，不是爲了身體所觸的感受，不是爲了心中所想的法。他們持守戒律不依賴於色蘊（rupa，物質），不依賴於受蘊（vedana，感受），想蘊（samjna，知覺），行蘊（samskara，意志），識蘊（vijnana，意識）。他們持守戒律不依賴於欲界（kamadhatu，慾望界），色界（rupadhatu，物質界），無色界（arupadhatu，非物質界）。他們持守戒律不是爲了畏懼地獄、餓鬼、畜生道，不是爲了救護而持守戒律。他們持守戒律不是爲了畏懼人道的貧窮困苦，不是爲了畏懼天道的貧窮困苦。他們持守戒律不是爲了畏懼天、龍（naga，蛇神）、夜叉（yaksha，守護神）、乾闥婆（gandharva，天樂神）、阿修羅（asura，非天神）、緊那羅（kinnara，歌神）、迦樓羅（garuda，金翅鳥神）、摩睺羅伽（mahoraga，大蟒神）中的貧窮困苦。』 『他們爲了佛種（buddha-gotra，成佛的種子）而持守戒律，爲了安住于聽聞佛法並如所聞而行而持守戒律，爲了僧種（sangha-gotra，僧團的種子）而持守戒律，爲了想要超越生、老、病、死、憂愁、悲傷、痛苦、煩惱而持守戒律，爲了想要解脫一切眾生而持守戒律，爲了安樂利益一切眾生而持守戒律，爲了安住于佛法而持守戒律，爲了轉法輪（dharma-cakra，佛法之輪）而持守戒律，爲了積累聖種（arya-gotra，聖者的種子）而持守戒律，爲了不斷絕佛法僧三寶的種子而持守戒律，爲了獲得美妙的神通而持守戒律，爲了戒、定、
【English Translation】 English version: When harboring resentment and animosity, cultivate loving-kindness, viewing enemies as relatives; do not become arrogant due to upholding precepts, do not incline towards other vehicles, do not worship other deities; relinquish all coverings of views, causing the bonds of afflictions to be severed, extinguishing remorse; when giving away possessions, have no regret, and generate joy; do not give rise to craving or aversion towards the three realms of existence; endure fatigue and suffering, skillfully guarding the mind of diligence; stay away from attachment, do not be startled or afraid, and attain the forbearance of non-arising of phenomena. 『Good man! Bodhisattva Mahasattvas, in order to accumulate these precepts, would never violate them even at the cost of their lives. They uphold precepts not for the sake of a royal position, not for rebirth in heaven, not for becoming Indra (king of gods), not for becoming Brahma (creator god), not for a fiefdom, not for freedom, not for beautiful appearances, not for handsome features, not for fame, not for praise, not for material offerings, not for respect, not for survival, not for food, not for bedding, not for medicine. They uphold precepts not for the sake of sights seen by the eyes, not for sounds heard by the ears, not for fragrances smelled by the nose, not for tastes savored by the tongue, not for sensations felt by the body, not for thoughts conceived by the mind. They uphold precepts not relying on the aggregates of form (rupa), not relying on the aggregates of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). They uphold precepts not relying on the desire realm (kamadhatu), the form realm (rupadhatu), or the formless realm (arupadhatu). They uphold precepts not out of fear of hell, hungry ghosts, or the animal realm, not for the sake of protection. They uphold precepts not out of fear of poverty and suffering in the human realm, not out of fear of poverty and suffering in the heavenly realm. They uphold precepts not out of fear of poverty and suffering among gods, nagas (serpent deities), yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demigods), kinnaras (celestial musicians), garudas (mythical birds), and mahoragas (great serpents).』 『They uphold precepts for the sake of the Buddha-gotra (Buddha lineage), they uphold precepts to abide in listening to the Dharma and practicing as heard, they uphold precepts for the sake of the Sangha-gotra (Sangha lineage), they uphold precepts for the sake of wanting to transcend birth, old age, sickness, death, sorrow, grief, suffering, and affliction, they uphold precepts for the sake of wanting to liberate all sentient beings, they uphold precepts for the sake of the peace and benefit of all sentient beings, they uphold precepts for the sake of abiding in the Buddha Dharma, they uphold precepts for the sake of turning the Dharma-cakra (wheel of Dharma), they uphold precepts for the sake of accumulating the Arya-gotra (noble lineage), they uphold precepts for the sake of not cutting off the lineage of the Buddha, Dharma, and Sangha, they uphold precepts for the sake of attaining wondrous supernormal powers, they uphold precepts for the sake of morality, concentration,
慧解脫、解脫知見故護持禁戒，為神足變化應現無方護持禁戒。如是持戒，不毀、不缺、不穿、堅實、無所作為、具足成就、精妙無染、清凈香潔、智者所贊、諸佛所嘆，如法修行堅固真實。
「若菩薩成就如是持戒，不失十法。何等十法？謂不失於轉輪王位，既在是位不生放逸，悕望欲得無上菩提愿得見佛；不失帝釋，既得是處不生放逸，悕望欲得無上菩提愿得見佛；不失梵王，既在是處不生放逸，悕望欲得無上菩提愿得見佛；凈信正真不失聞法；如所聞法善能分別；不失攝取菩薩智慧；不失無斷無礙辯才；不失集聚一切善根；不失一切諸佛聲聞緣覺所贊；不失疾能通達一切諸佛智慧。若菩薩成就如是持戒，不失此十法。
「菩薩成就如是戒聚，諸天常禮、諸龍宗敬、夜叉常供、諸乾闥婆亦常供養，阿修羅敬侍，諸王、婆羅門、長者、居士皆尊重之；智者常趣、諸佛常念、諸天世人常師事之，常愍眾生。
「若菩薩如是凈持戒聚，不生四處，除化眾生。何等四？不生邊地、不生無佛國、不生邪見家、不生惡道。菩薩如是凈持戒聚不生四處。
「複次，善男子！菩薩如是凈持戒聚不失四法。何等四？所謂不失菩提之心、不失唸佛、不失聞法、既聞法已乃至無量阿僧祇劫而不忘失，是為菩薩凈
【現代漢語翻譯】 現代漢語譯本 由於智慧解脫和解脫知見的緣故，護持禁戒，爲了以神通變化應現無方而護持禁戒。像這樣持戒，不毀壞、不缺漏、不雜染、堅固、無所作為、具足成就、精妙無染、清凈香潔、為智者所讚歎、為諸佛所讚歎，如法修行，堅固真實。 『如果菩薩成就這樣的持戒，就不會失去十種功德。是哪十種呢？就是不會失去轉輪王的地位，即使身處這個地位也不會放逸，希望得到無上菩提，希望見到佛；不會失去帝釋（Indra，天神之王）的地位，即使得到這個地位也不會放逸，希望得到無上菩提，希望見到佛；不會失去梵王（Brahma，創造之神）的地位，即使身處這個地位也不會放逸，希望得到無上菩提，希望見到佛；凈信真實，不會失去聽聞佛法；對於所聽聞的佛法能夠善加分別；不會失去攝取菩薩的智慧；不會失去無斷無礙的辯才；不會失去積聚一切善根；不會失去一切諸佛、聲聞（Śrāvaka，佛陀的弟子）、緣覺（Pratyekabuddha，獨自開悟者）所讚歎；不會失去迅速通達一切諸佛智慧的能力。如果菩薩成就這樣的持戒，就不會失去這十種功德。 『菩薩成就這樣的戒聚，諸天常常禮敬，諸龍（Nāga，蛇神）尊敬，夜叉（Yakṣa，守護神）常常供養，諸乾闥婆（Gandharva，天上的樂神）也常常供養，阿修羅（Asura，好戰的神）侍奉，諸王、婆羅門（Brahmana，祭司）、長者、居士都尊重他；智者常常親近，諸佛常常憶念，諸天世人常常以他為師，常常憐憫眾生。 『如果菩薩這樣清凈地持守戒聚，就不會出生在四種地方，除非是爲了化度眾生。是哪四種呢？不會出生在邊地、不會出生在沒有佛法的國度、不會出生在邪見之家、不會出生在惡道。菩薩這樣清凈地持守戒聚就不會出生在這四種地方。 『再者，善男子！菩薩這樣清凈地持守戒聚就不會失去四種功德。是哪四種呢？就是不會失去菩提之心、不會失去憶念佛陀、不會失去聽聞佛法，即使聽聞佛法后，乃至無量阿僧祇劫（asaṃkhya kalpa，無數大劫）也不會忘失，這就是菩薩清凈持戒的功德。'
【English Translation】 English version Due to the wisdom of liberation and the knowledge of liberation, one upholds the precepts, and in order to manifest transformations through supernatural powers, one upholds the precepts. Thus, upholding the precepts, they are not broken, not flawed, not defiled, firm, without action, fully accomplished, exquisite and undefiled, pure and fragrant, praised by the wise, extolled by all Buddhas, and practiced according to the Dharma, firm and true. 'If a Bodhisattva achieves such upholding of precepts, they will not lose ten merits. What are the ten? They will not lose the position of a Chakravartin King (universal monarch), and even in that position, they will not become negligent, hoping to attain unsurpassed Bodhi (enlightenment) and wishing to see the Buddha; they will not lose the position of Indra (king of the gods), and even in that position, they will not become negligent, hoping to attain unsurpassed Bodhi and wishing to see the Buddha; they will not lose the position of Brahma (creator god), and even in that position, they will not become negligent, hoping to attain unsurpassed Bodhi and wishing to see the Buddha; they will have pure faith and will not lose the opportunity to hear the Dharma; they will be able to discern the Dharma they have heard; they will not lose the ability to acquire the wisdom of a Bodhisattva; they will not lose the eloquence that is uninterrupted and unimpeded; they will not lose the accumulation of all good roots; they will not lose the praise of all Buddhas, Śrāvakas (disciples of the Buddha), and Pratyekabuddhas (solitary Buddhas); they will not lose the ability to quickly understand the wisdom of all Buddhas. If a Bodhisattva achieves such upholding of precepts, they will not lose these ten merits.' 'When a Bodhisattva achieves such a collection of precepts, they are constantly revered by the gods, respected by the Nāgas (serpent deities), constantly offered to by the Yakṣas (nature spirits), and also constantly offered to by the Gandharvas (celestial musicians); the Asuras (demigods) serve them, and kings, Brahmins (priests), elders, and lay practitioners all respect them; the wise often approach them, the Buddhas often remember them, and gods and humans often take them as their teachers, and they are always compassionate towards sentient beings.' 'If a Bodhisattva thus purely upholds the collection of precepts, they will not be born in four places, except to transform sentient beings. What are the four? They will not be born in border regions, not be born in countries without the Dharma, not be born into families with wrong views, and not be born in evil realms. A Bodhisattva who thus purely upholds the collection of precepts will not be born in these four places.' 'Furthermore, good man! A Bodhisattva who thus purely upholds the collection of precepts will not lose four merits. What are the four? They will not lose the mind of Bodhi, will not lose the remembrance of the Buddha, will not lose the opportunity to hear the Dharma, and even after hearing the Dharma, they will not forget it for countless asaṃkhya kalpas (incalculable eons). This is the merit of a Bodhisattva's pure upholding of precepts.'
持戒聚不失四法。
「善男子！若菩薩如是凈護戒聚，不值四處——不值法滅、不值刀兵劫、不值飢餓劫、不值劫燒。菩薩如是凈持戒聚不值是四。
「複次，善男子！菩薩如是凈持戒聚得四勝法。所謂不誑佛、不誑諸天、不誑眾生、不誑自心。菩薩如是凈持戒聚得四勝法。
「複次，善男子！菩薩成就護持戒聚離十種畏。何等十？離地獄畏，離畜生畏，離餓鬼畏，離貧窮畏，離不稱讚畏，離諸纏畏，離諸聲聞、緣覺位畏，離天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、拘辦茶、羅剎等畏，離魁膾、刀杖、火毒等畏，離諸師子、虎豹、熊羆及多勒叉、狐狼、蟒蛇、貓鼠、百足毒蛇、䖧𧔣、王賊等畏。菩薩如是住凈戒聚離十種畏。
「善男子！菩薩持戒則能發起一切佛法，乃至起于無上菩提。何以故？若有持戒便有三昧、若有持戒便有智慧、若有持戒便有解脫、若有持戒便有解脫知見。
「善男子！云何名戒？戒者，名為寂調結使。以何緣故名為結使？以染污三有諸眾生故名為結使。云何名寂？無妄想、無分別、無起著，永不思念一切諸法，是名寂調一切結使。
「善男子！若菩薩摩訶薩不能如是知寂調結使，是不名為戒聚清凈。何以故？若不能知寂調結使，雖
【現代漢語翻譯】 現代漢語譯本：持守戒律的聚集不會失去四種功德。 『善男子！如果菩薩這樣清凈地守護戒律的聚集，就不會遭遇四種災難——不會遭遇佛法滅絕的時期，不會遭遇刀兵劫難，不會遭遇飢餓的劫難，不會遭遇火災的劫難。菩薩這樣清凈地持守戒律的聚集就不會遭遇這四種災難。』 『再者，善男子！菩薩這樣清凈地持守戒律的聚集會獲得四種殊勝的功德。那就是不欺騙佛陀，不欺騙諸天，不欺騙眾生，不欺騙自己的內心。菩薩這樣清凈地持守戒律的聚集會獲得這四種殊勝的功德。』 『再者，善男子！菩薩成就守護戒律的聚集會遠離十種恐懼。是哪十種呢？遠離地獄的恐懼，遠離畜生的恐懼，遠離餓鬼的恐懼，遠離貧窮的恐懼，遠離不被稱讚的恐懼，遠離各種煩惱的恐懼，遠離聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人）果位的恐懼，遠離天（deva，天神）、龍（naga，神龍）、夜叉（yaksa，守護神）、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，非天神）、迦樓羅（garuda，金翅鳥神）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、拘辦茶（kumbhanda，守宮神）、羅剎（raksasa，惡鬼）等的恐懼，遠離劊子手、刀杖、火毒等的恐懼，遠離獅子、老虎、豹子、熊、羆以及多勒叉（多勒叉，一種野獸）、狐貍、狼、蟒蛇、貓、老鼠、蜈蚣、毒蛇、蝎子、蚰蜒、國王、盜賊等的恐懼。菩薩這樣安住于清凈的戒律聚集，就能遠離這十種恐懼。』 『善男子！菩薩持守戒律就能發起一切佛法，乃至發起無上菩提（anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？如果持守戒律，就會有三昧（samadhi，禪定）；如果持守戒律，就會有智慧（prajna）；如果持守戒律，就會有解脫（vimoksa）；如果持守戒律，就會有解脫知見。』 『善男子！什麼叫做戒呢？戒，名為寂靜調伏煩惱。因為什麼緣故稱為煩惱呢？因為染污三有（欲界、色界、無色界）的眾生，所以稱為煩惱。什麼叫做寂靜呢？沒有妄想，沒有分別，沒有執著，永遠不思念一切諸法，這就叫做寂靜調伏一切煩惱。』 『善男子！如果菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）不能這樣瞭解寂靜調伏煩惱，就不稱為戒律聚集清凈。為什麼呢？如果不能瞭解寂靜調伏煩惱，雖然
【English Translation】 English version: The gathering of precepts does not lose four merits. 'Good man! If a Bodhisattva thus purely protects the gathering of precepts, he will not encounter four calamities—he will not encounter the time of the extinction of the Dharma, he will not encounter the calamity of war, he will not encounter the calamity of famine, and he will not encounter the calamity of fire. A Bodhisattva who thus purely upholds the gathering of precepts will not encounter these four calamities.' 'Furthermore, good man! A Bodhisattva who thus purely upholds the gathering of precepts will obtain four superior merits. These are not deceiving the Buddha, not deceiving the gods, not deceiving sentient beings, and not deceiving one's own mind. A Bodhisattva who thus purely upholds the gathering of precepts will obtain these four superior merits.' 'Furthermore, good man! A Bodhisattva who achieves the protection of the gathering of precepts will be free from ten fears. What are the ten? Being free from the fear of hell, being free from the fear of animals, being free from the fear of hungry ghosts, being free from the fear of poverty, being free from the fear of not being praised, being free from the fear of various afflictions, being free from the fear of the stages of Sravakas (sravaka, those who practice by hearing the Dharma) and Pratyekabuddhas (pratyekabuddha, those who awaken on their own), being free from the fear of gods (deva), dragons (naga), yakshas (yaksa, guardian deities), gandharvas (gandharva, celestial musicians), asuras (asura, demigods), garudas (garuda, mythical bird), kinnaras (kinnara, celestial musicians), mahoragas (mahoraga, great serpent deities), kumbhandas (kumbhanda, guardian spirits), rakshasas (raksasa, demons), and others, being free from the fear of executioners, swords, fire, and poison, being free from the fear of lions, tigers, leopards, bears, and dhole (dhole, a wild animal), foxes, wolves, pythons, cats, rats, centipedes, poisonous snakes, scorpions, millipedes, kings, and thieves. A Bodhisattva who thus dwells in the pure gathering of precepts will be free from these ten fears.' 'Good man! A Bodhisattva who upholds the precepts can initiate all Buddha-Dharma, and even initiate unsurpassed Bodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Why is this so? If one upholds the precepts, there will be samadhi (samadhi, meditative concentration); if one upholds the precepts, there will be wisdom (prajna); if one upholds the precepts, there will be liberation (vimoksa); if one upholds the precepts, there will be the knowledge and vision of liberation.' 'Good man! What is called a precept? A precept is called the pacification and taming of defilements. Why is it called defilement? Because it defiles sentient beings in the three realms of existence (desire realm, form realm, formless realm), it is called defilement. What is called pacification? It is without delusion, without discrimination, without attachment, and never thinking of all dharmas. This is called the pacification and taming of all defilements.' 'Good man! If a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great Bodhisattva) cannot understand the pacification and taming of defilements in this way, it is not called the purity of the gathering of precepts. Why is this so? If one cannot understand the pacification and taming of defilements, although
生梵世猶為結染，乃至非想非非想處猶為結使。善男子！是故當知寂三界結名凈戒聚。」
爾時，凈威力士白佛言：「世尊！若離三界諸結使染名凈戒聚，世尊何故為菩薩時離三界結，還生其中？」
爾時，世尊告凈威力士：「善男子！菩薩摩訶薩不以自結生於三界，以方便故同在三界無三界結，化眾生故。善男子！假使人天能畫虛空現諸色像，于意云何？為希有不？」
「如是世尊！如是善逝！是人所作甚為希有。」
佛言：「善男子！菩薩舍離一切結使，處在三界、現三乘化，是乃希有。」
凈威力士言：「世尊！是菩薩成就住解脫門，憐愍眾生還住三界。世尊！譬如有人從魁膾所得全身命，既得脫已，復還其所而語之言：『汝今殺我，莫殺餘人。』世尊！是三界者如魁膾舍、一切眾生喻應死者、生死諸行猶如魁膾、從得脫者猶如菩薩脫三界已，為化眾生、為脫眾生還住三界。世尊！是菩薩大悲，諸聲聞、緣覺所不能及。何以故？聲聞、緣覺無是大悲、無善方便、無凈戒莊嚴。」
世尊復告凈威力士：「善男子！云何菩薩摩訶薩善能修集多聞莊嚴、求學多聞？善男子！菩薩摩訶薩于諸和上阿阇梨所，恭敬、供養、尊重、讚歎，隨教而行，除舍憍慢速受教誨，于正法中生起藥
【現代漢語翻譯】 現代漢語譯本：即使在梵天世界，仍然有煩惱的束縛，乃至在非想非非想處（既非有想也非無想的禪定境界）也仍然有煩惱的束縛。善男子！因此應當知道，寂靜三界的煩惱束縛才稱為清凈的戒律集合。 這時，凈威力士（菩薩名）問佛說：『世尊！如果離開三界的一切煩惱束縛才稱為清凈的戒律集合，那麼世尊您為什麼在做菩薩時已經離開了三界的束縛，還要再次投生其中呢？』 這時，世尊告訴凈威力士說：『善男子！菩薩摩訶薩不是因為自己的煩惱而投生於三界，而是爲了方便教化眾生，所以雖然身處三界卻沒有三界的煩惱束縛。善男子！假設有人能在虛空中繪畫，顯現各種顏色和形象，你認為如何？這算不算稀有？』 『是的，世尊！是的，善逝（佛的稱號）！這個人所做的事情非常稀有。』 佛說：『善男子！菩薩舍離一切煩惱束縛，身處三界，示現聲聞乘、緣覺乘、菩薩乘三種教化，這才是稀有的。』 凈威力士說：『世尊！這位菩薩成就了安住于解脫之門，憐憫眾生而再次安住於三界。世尊！譬如有人從劊子手那裡得到全身的性命，既然已經脫離了危險，又回到劊子手那裡對他說：『你現在殺我吧，不要殺其他人。』世尊！這三界就像劊子手的住所，一切眾生就像應該被處死的人，生死輪迴就像劊子手，從生死中解脫的人就像菩薩脫離三界之後，爲了教化眾生、爲了解脫眾生而再次安住於三界。世尊！這位菩薩的大悲心，是聲聞、緣覺所不能及的。為什麼呢？因為聲聞、緣覺沒有這樣的大悲心、沒有善巧方便、沒有清凈戒律的莊嚴。』 世尊又告訴凈威力士說：『善男子！菩薩摩訶薩如何才能善於修習多聞的莊嚴，求學多聞呢？善男子！菩薩摩訶薩對於諸位和尚（出家受戒的師父）和阿阇梨（教授戒律的師父），恭敬、供養、尊重、讚歎，依教奉行，去除驕慢之心，迅速接受教誨，在正法中生起如藥一般的信心。』
【English Translation】 English version: Even in the Brahma world, there are still the bonds of defilements, and even in the realm of Neither Perception nor Non-Perception (a meditative state that is neither with perception nor without perception), there are still the bonds of defilements. Good man! Therefore, you should know that the pacification of the bonds of the three realms is called the collection of pure precepts. At that time, Pure Power Warrior (a Bodhisattva's name) asked the Buddha, 'World Honored One! If the separation from all the bonds of defilements of the three realms is called the collection of pure precepts, then why did the World Honored One, when you were a Bodhisattva, having already left the bonds of the three realms, still take rebirth within them?' At that time, the World Honored One told Pure Power Warrior, 'Good man! The Bodhisattva Mahasattva is not born in the three realms because of their own defilements, but for the sake of expediently teaching sentient beings. Therefore, although they are in the three realms, they do not have the bonds of defilements of the three realms. Good man! Suppose someone could paint in the empty space and manifest various colors and images, what do you think? Would this be considered rare?' 'Yes, World Honored One! Yes, Sugata (an epithet of the Buddha)! What this person has done is extremely rare.' The Buddha said, 'Good man! The Bodhisattva abandons all the bonds of defilements, dwells in the three realms, and manifests the three vehicles of teaching—the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle—this is what is rare.' Pure Power Warrior said, 'World Honored One! This Bodhisattva has achieved dwelling in the gate of liberation, and out of compassion for sentient beings, dwells again in the three realms. World Honored One! It is like a person who has obtained their life from an executioner. Having escaped danger, they return to the executioner and say, 'Now kill me, but do not kill others.' World Honored One! These three realms are like the executioner's dwelling, all sentient beings are like those who should be executed, the cycle of birth and death is like the executioner, and those who have escaped from birth and death are like the Bodhisattva who, having escaped the three realms, dwells again in the three realms to teach and liberate sentient beings. World Honored One! This Bodhisattva's great compassion is beyond the reach of Sravakas and Pratyekabuddhas. Why is that? Because Sravakas and Pratyekabuddhas do not have such great compassion, do not have skillful means, and do not have the adornment of pure precepts.' The World Honored One again told Pure Power Warrior, 'Good man! How can the Bodhisattva Mahasattva skillfully cultivate the adornment of extensive learning and seek to learn extensively? Good man! The Bodhisattva Mahasattva, towards all Upadhyayas (ordaining teachers) and Acharyas (teachers of precepts), is respectful, makes offerings, honors, and praises them, follows their teachings, removes arrogance, quickly accepts their instructions, and generates faith in the Dharma like a medicine.'
想、于和上阿阇梨所生起佛想、于自身所起病人想、于說法者起明醫想，為集佛法不愛身命，于諸財物衣缽之餘起惱結想。雖具封祿不生愛著，為重法故一切悉舍、為護正法應舍一切世間珍寶、為得法故應舍一切名譽讚歎、為得法王舍諸王位。為舍一切諸結使故，應當勤修集法相應；為救一切諸眾生故，應當勤修集法相應。菩薩摩訶薩修集諸法者，一切善根自然而得。是故，善男子！菩薩摩訶薩欲成菩提、欲豎立智柱，應修多聞。
「善男子！如帝釋堂因柱得住，三十三天在中歡樂。如是，善男子！由菩薩智柱，一切諸天世人悉蒙受樂。
「善男子！若有菩薩發菩提心，菩提所攝言欲作佛，于多聞中而不勤修，諸眾生中最為無智。是故，善男子！菩薩摩訶薩應勤精進修集多聞，諸眾生中為多聞柱。是時，諸天歡喜踴躍。是善丈夫，堅牢精進修集智慧，必能獲得于佛十力；是善丈夫，當以慧力斷諸結網；是善丈夫，當演說法斷於一切眾生結使；是善丈夫，當往至彼菩提樹下諸佛坐處；是善丈夫，當以自力降一切魔；是善丈夫，當轉十二行相法輪。
「善男子！若有菩薩修多聞時，一切魔宮皆悉闇蔽，三千大千世界魔王皆悉憂惱，作如是言：『是人今者勝過我等。』其餘魔天各作是言：『是人降伏於我
【現代漢語翻譯】 現代漢語譯本：
應當時常想著從上師（阿阇梨，Acharya，指老師）那裡生起的佛陀形象，想著自己是病人，想著說法者是高明的醫生。爲了收集佛法，不愛惜自己的生命，對於財物、衣缽等身外之物，應當看作是煩惱的根源。即使擁有俸祿也不應貪戀，爲了重視佛法，應當捨棄一切；爲了守護正法，應當捨棄世間一切珍寶；爲了獲得佛法，應當捨棄一切名譽讚歎；爲了成為法王，應當捨棄一切王位。爲了捨棄一切煩惱，應當勤奮修行，使自己的行為與佛法相應；爲了救度一切眾生，應當勤奮修行，使自己的行為與佛法相應。菩薩摩訶薩（Bodhisattva Mahasattva，指偉大的菩薩）修行佛法，一切善根自然而得。因此，善男子！菩薩摩訶薩想要成就菩提（Bodhi，指覺悟），想要豎立智慧的支柱，應當廣學多聞。
『善男子！就像帝釋天（Indra，佛教的護法神）的宮殿因為有柱子才能穩固，三十三天（Trayastrimsa，欲界六天之一）的諸天才能在其中歡樂。同樣，善男子！因為菩薩的智慧之柱，一切諸天和世人都能蒙受快樂。』
『善男子！如果有菩薩發菩提心，立志要成佛，卻不勤奮修習多聞，那麼他在眾生之中是最沒有智慧的。因此，善男子！菩薩摩訶薩應當勤奮精進地修習多聞，成為眾生中的多聞之柱。這時，諸天都會歡喜踴躍。這位善男子，以堅定的精進修習智慧，必定能夠獲得佛陀的十力（Dasabala，佛陀的十種力量）；這位善男子，將以智慧的力量斬斷一切煩惱之網；這位善男子，將宣說佛法，斷除一切眾生的煩惱；這位善男子，將前往菩提樹下諸佛成道之處；這位善男子，將以自身的力量降伏一切魔障；這位善男子，將轉動十二行相法輪（Dvadasakara-dharmacakra，指佛陀的十二種說法方式）。』
『善男子！如果有菩薩修習多聞，一切魔宮都會變得黑暗，三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）的魔王都會憂愁惱怒，他們會說：『這個人現在勝過我們了。』其餘的魔天也會說：『這個人降伏了我們。』
【English Translation】 English version:
One should constantly think of the Buddha image arising from the Upadhyaya (Acharya, meaning teacher), think of oneself as a sick person, and think of the speaker of the Dharma as a skilled physician. To gather the Dharma, one should not cherish one's life, and one should regard material possessions, robes, and other external things as sources of affliction. Even if one has a salary, one should not be attached to it. For the sake of valuing the Dharma, one should give up everything. To protect the true Dharma, one should give up all worldly treasures. To obtain the Dharma, one should give up all fame and praise. To become the King of Dharma, one should give up all royal positions. To abandon all afflictions, one should diligently cultivate practices that align with the Dharma. To save all sentient beings, one should diligently cultivate practices that align with the Dharma. When a Bodhisattva Mahasattva (a great Bodhisattva) cultivates the Dharma, all good roots are naturally obtained. Therefore, good man! A Bodhisattva Mahasattva who wishes to attain Bodhi (enlightenment) and establish a pillar of wisdom should study extensively.
'Good man! Just as the palace of Indra (a Buddhist guardian deity) is stable because of its pillars, and the gods of the Trayastrimsa Heaven (one of the six heavens of the desire realm) can rejoice within it, so too, good man! Because of the pillar of wisdom of the Bodhisattva, all gods and people will receive happiness.'
'Good man! If a Bodhisattva generates the Bodhi mind, aspiring to become a Buddha, but does not diligently study extensively, then he is the most unwise among all sentient beings. Therefore, good man! A Bodhisattva Mahasattva should diligently and vigorously cultivate extensive learning, becoming a pillar of extensive learning among all sentient beings. At that time, all the gods will rejoice and leap for joy. This good man, with steadfast diligence in cultivating wisdom, will surely obtain the ten powers of the Buddha (Dasabala, the ten powers of the Buddha). This good man will use the power of wisdom to cut through all the nets of affliction. This good man will expound the Dharma, cutting off the afflictions of all sentient beings. This good man will go to the place under the Bodhi tree where all Buddhas attain enlightenment. This good man will use his own power to subdue all demons. This good man will turn the twelve-spoked wheel of Dharma (Dvadasakara-dharmacakra, referring to the twelve aspects of the Buddha's teachings).'
'Good man! When a Bodhisattva cultivates extensive learning, all the palaces of demons will become dark, and the demon kings of the Trisahasra-Mahasahasra-lokadhatu (a cosmic unit in Buddhist cosmology) will be worried and distressed, saying, 『This person is now surpassing us.』 The other demon gods will say, 『This person has subdued us.』
等主，我等一切悉屬是人。』
「何以故？善男子！由是菩薩集多聞慧能寂結使，以無結使魔不得便；已有多聞則能分別，既能分別則能修行，已能修行魔不得便；修多聞者遠離邪見，得住正見，已能正住魔不得便，則能正修；已能正修，能分別義，離諸非義，便能正度義及非義。
「善男子！以是緣故應如是知。善男子！菩薩修集是多聞時，除四種魔。所謂陰魔、煩惱魔、死魔、天魔。
「善男子！如本菩薩集多聞時，欲法、利法、善住於法，我今少說。
「善男子！乃往過世阿僧祇劫無量無邊不可思議。爾時，有大仙人名曰最勝，住山林中具五神通，常行慈心。作如是念：『我今山中修行慈心無所利益，不但慈心能滅眾生無量劫中所集煩惱，非此慈心能起正見。』復作是念：『因於何事能起正見？』作是念言：『有二因緣能起正見。謂從他聞、聞已正思。以是二法能生正見。』是時，便生求多聞心：『當從何處得聞善說，為法因緣集法相應？』
「爾時，仙人至諸聚落封邑郡縣王城，處處推求多聞，了不能得說法之師。時魔天子來至其所，作如是言：『我今有佛所說一偈。』是最勝仙聞佛偈名，即語之言：『為我演說。』時天報言：『汝今若能剝皮為紙、以血為墨、折骨為筆，書
【現代漢語翻譯】 現代漢語譯本：『世尊，我們一切都屬於這個人。』 『為什麼呢？善男子！因為菩薩積累廣博的智慧，能夠寂滅煩惱，沒有煩惱，魔就無法得逞；有了廣博的智慧就能分辨是非，能夠分辨是非就能修行，能夠修行魔就無法得逞；修習廣博的智慧能遠離邪見，安住正見，能夠安住正見，魔就無法得逞，就能正確地修行；能夠正確地修行，就能分辨意義，遠離非義，就能正確地理解意義和非義。 『善男子！因為這個緣故，應當這樣理解。善男子！菩薩修習廣博的智慧時，能去除四種魔。即陰魔（五蘊之魔）、煩惱魔（貪嗔癡等煩惱之魔）、死魔（死亡之魔）、天魔（欲界天之魔）。』 『善男子！就像過去菩薩積累廣博的智慧時，渴求佛法、利益佛法、善於安住于佛法，我現在簡單地說一下。』 『善男子！在過去無量無邊的阿僧祇劫（極長的時間單位）之前，有一位大仙人名叫最勝（至高無上），住在山林中，具有五神通（天眼通、天耳通、他心通、宿命通、神足通），常常修習慈心。他這樣想：『我現在在山中修習慈心，沒有什麼利益，僅僅慈心不能滅除眾生無量劫以來積累的煩惱，這種慈心不能生起正見。』他又想：『通過什麼才能生起正見呢？』他這樣想：『有兩種因緣能夠生起正見。即從他人聽聞、聽聞后正確思考。通過這兩種方法能夠生起正見。』這時，他便生起了求取廣博智慧的心：『應當從哪裡聽聞善說，作為佛法的因緣，與佛法相應呢？』 『當時，仙人到各個村落、封邑、郡縣、王城，到處尋求廣博的智慧，卻找不到說法之師。這時，魔天子來到他那裡，這樣說：『我這裡有佛所說的一偈。』最勝仙人聽到佛偈的名字，就對他說：『為我演說。』這時天人說：『你如果能剝下自己的皮當紙，用血當墨，折斷骨頭當筆，書寫下來，我就為你演說。』
【English Translation】 English version: 『Lord, we all belong to this person.』 『Why is that? Good man! Because the Bodhisattva accumulates vast wisdom, which can pacify the afflictions. Without afflictions, Mara cannot take advantage. Having vast wisdom, one can discern right from wrong. Being able to discern, one can practice. Being able to practice, Mara cannot take advantage. Cultivating vast wisdom, one can stay away from wrong views and abide in right views. Being able to abide in right views, Mara cannot take advantage, and one can practice correctly. Being able to practice correctly, one can discern the meaning, stay away from non-meaning, and correctly understand meaning and non-meaning.』 『Good man! For this reason, one should understand it this way. Good man! When a Bodhisattva cultivates vast wisdom, they remove four kinds of Mara. Namely, the Mara of the aggregates (skandhas), the Mara of afflictions (kleshas), the Mara of death, and the Mara of the heavenly beings (devas).』 『Good man! Just like the Bodhisattvas of the past who accumulated vast wisdom, desiring the Dharma, benefiting from the Dharma, and dwelling well in the Dharma, I will now speak briefly.』 『Good man! In the past, countless asamkhyeya kalpas (immeasurably long periods of time) ago, there was a great sage named Supreme Victory (Most Excellent), who lived in the mountains and forests, possessing the five supernormal powers (abhijñā) and always practicing loving-kindness. He thought to himself: 『My practice of loving-kindness in the mountains now is of no benefit. Loving-kindness alone cannot extinguish the afflictions accumulated by sentient beings over countless kalpas, and this loving-kindness cannot give rise to right view.』 He further thought: 『Through what can right view arise?』 He thought: 『There are two causes and conditions that can give rise to right view. Namely, hearing from others and, having heard, thinking correctly. Through these two methods, right view can arise.』 At that time, he developed a mind to seek vast wisdom: 『Where should I hear good teachings, as a cause and condition for the Dharma, in accordance with the Dharma?』 『At that time, the sage went to various villages, fiefdoms, counties, and royal cities, seeking vast wisdom everywhere, but could not find a teacher of the Dharma. Then, the Mara deva came to him and said: 『I have a verse spoken by the Buddha.』 The sage Supreme Victory, upon hearing the name of the Buddha』s verse, said to him: 『Recite it for me.』 Then the deva said: 『If you can peel off your skin to use as paper, use your blood as ink, and break your bones to use as a pen, I will recite it for you.』
寫此偈，乃當相與佛所說偈。』
「善男子！時最勝仙作是念言：『今我此身無量生死，在在生處賊兵魁膾，百千劫中常以無事墮在彼手，利刀割截、分解支節，或為欲故、或財利故，殺縛、捶打、系閉、訶罵，受無量苦都無利益，唐受割截。我今當以此不堅身易得妙法。』歡喜踴躍，我得大利，聞是法語，於此天所生師宗想。即以利刀自剝身皮干以為紙、復刺出血用以為墨、復折其骨削以為筆，合掌向天而作是言：『天為我說佛所得偈。如先所敕，剝皮為紙、出血為墨、折骨為筆，我悉作已。』
「善男子！時魔天子見最勝仙恭敬為法，見已愁悴，即便隱去。
「善男子！時最勝仙見天沒已，作如是念：『我今為法生恭敬心，剝皮為紙、折骨為筆，我今如此恭敬求法，而是善根終不敗亡。若我此言誠實不虛，起慈悲心為諸眾生不惜身命，剝皮為紙、出血為墨、折骨為筆。若我至心誠實不虛，余方世界大慈大悲能說法者，當現我前。』
「善男子！最勝大仙作是語時，一念之頃，東方去此佛土三十二佛剎，彼有國土名普無垢，是中有佛號凈名王如來、應供、正遍覺，今者現在，知最勝仙心念所作，亦欲教化是閻浮提諸眾生故，譬如壯士屈伸臂頃，乘空而來到是最勝仙人前住，及五百菩薩。是
【現代漢語翻譯】 現代漢語譯本 『寫這首偈子，應當與佛所說的偈子相合。』 『善男子！』當時最勝仙人這樣想：『我這身體經歷了無量生死，在每一處出生都像盜賊、士兵、劊子手一樣，在百千劫中常常無緣無故地落入他們手中，被利刀割截、肢解，或者因為慾望、或者因為財利，被殺害、捆綁、捶打、囚禁、呵罵，遭受無量痛苦卻毫無益處，白白地被割截。我現在應當用這不堅固的身體換取微妙的佛法。』他歡喜踴躍，心想：『我得到了大利益，聽聞了這佛法，對這位天人產生了師長的敬仰。』於是他用利刀自己剝下身上的面板曬乾當做紙，又刺破身體流出鮮血當做墨，又折斷自己的骨頭削成筆，合掌向天說道：『請天人為我說佛所證悟的偈子。正如先前所囑咐的，剝皮為紙、出血為墨、折骨為筆，我已經全部做好了。』 『善男子！』當時魔天子看到最勝仙人如此恭敬地求法，看到後感到憂愁沮喪，就隱身離開了。 『善男子！』當時最勝仙人看到天人消失後，這樣想：『我現在爲了求法生起了恭敬心，剝皮為紙、折骨為筆，我如此恭敬地求法，這樣的善根終究不會敗壞。如果我所說的話真實不虛，我發慈悲心爲了眾生不惜身命，剝皮為紙、出血為墨、折骨為筆。如果我至誠的心真實不虛，其他世界有大慈大悲能夠說法的人，應當出現在我面前。』 『善男子！』最勝大仙說這些話的時候，一念之間，東方距離此佛土三十二個佛剎的地方，有一個國土名叫普無垢，那裡有一尊佛，號為凈名王如來（Tathagata）、應供（Arhat）、正遍覺（Samyaksambuddha），現在正在那裡，他知道最勝仙人心中所想，也想教化這閻浮提（Jambudvipa）的眾生，就像壯士屈伸手臂一樣，乘空來到最勝仙人面前，還有五百位菩薩。
【English Translation】 English version 'Write this verse, it should correspond to the verse spoken by the Buddha.' 'Good man!' At that time, the most excellent immortal thought: 'My body has gone through countless births and deaths, in every birth I have been like a thief, a soldier, or an executioner. For hundreds and thousands of kalpas, I have often fallen into their hands for no reason, being cut and dismembered by sharp knives, or for the sake of desire or profit, being killed, bound, beaten, imprisoned, and scolded, suffering immeasurable pain without any benefit, being cut apart in vain. Now I should use this impermanent body to exchange for the wonderful Dharma.' He rejoiced and leaped for joy, thinking: 'I have obtained great benefit, having heard this Dharma, I have developed the respect of a teacher for this celestial being.' Then he used a sharp knife to peel off his skin, dried it to make paper, pierced his body to draw blood for ink, and broke his bones to make a pen. He joined his palms and said to the sky: 'Please, celestial being, tell me the verse that the Buddha has attained. As previously instructed, I have peeled my skin for paper, drawn blood for ink, and broken my bones for a pen, I have done it all.' 'Good man!' At that time, the demon king saw the most excellent immortal seeking the Dharma with such respect, and upon seeing this, he became distressed and hid himself. 'Good man!' At that time, the most excellent immortal, seeing that the celestial being had disappeared, thought: 'Now I have generated a respectful mind for seeking the Dharma, peeling my skin for paper and breaking my bones for a pen. My seeking the Dharma with such respect, this root of goodness will not be destroyed. If my words are true and not false, I will generate a compassionate heart for all beings, not sparing my life, peeling my skin for paper, drawing blood for ink, and breaking my bones for a pen. If my sincere heart is true and not false, those in other worlds who have great compassion and can preach the Dharma should appear before me.' 'Good man!' When the most excellent great immortal spoke these words, in an instant, thirty-two Buddha-lands away to the east, there was a land called Pure and Immaculate, and there was a Buddha there named Pure Name King Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), who is now present. He knew what the most excellent immortal was thinking, and also wanted to teach the beings of Jambudvipa (Jambudvipa). Like a strong man stretching and bending his arm, he came through the air and stood before the most excellent immortal, along with five hundred Bodhisattvas.
凈名王如來放大光明遍照彼林，天雨眾花，時彼樹林枝葉、花果皆出法音。爾時，無量百千萬億諸天來集。
「是時，彼仙得凈名王佛光觸身已，苦痛悉除，還復如故，無有瘡瘢。爾時，彼仙頭面敬禮佛世尊足，右繞三匝，合掌頂上，白凈名王佛而作是言：『世尊是我師！善逝是我師！世尊！我今歸依佛、歸依法、歸依僧，惟愿世尊為我說法。我聞法已，不信眾生，行邪見者、壞正見者、行黑闇者，導示正故而為說法。』
「善男子！爾時，凈名王佛因最勝仙及諸天子諸菩薩等，為其演說此集一切福德三昧法。彼天眾中八千天子本種善根，皆發無上正真道心；最勝大仙得大喜悅，生於大信得無礙辯。
「彼佛如來複為演說八金剛句。何等八？一切諸法性本凈句，一切諸法離結使故；一切法無漏句，盡諸漏故；一切法離巢窟句，過巢窟故；一切法無門句，無有二故；一切法普遍句，示解脫門故；一切法無去句，無去處故；一切法無來句，斷諸來故；一切法三世等句，去來現在無二相故。彼凈名王佛演說如是八金剛句，是中開解一切法義。
「復更演說餘八法門，令菩薩摩訶薩疾成就智。何等八？謂一切法名字門，以名分別一切法故；一切法音聲門，以言分別令歡喜故；一切法共要門，一切諸法
【現代漢語翻譯】 現代漢語譯本：凈名王如來（Jingming Wang Rulai，佛名）放出大光明，遍照那片樹林，天空中降下各種花朵，當時那片樹林的枝葉、花朵和果實都發出佛法的聲音。那時，無數的百千萬億諸天都聚集而來。 當時，那位仙人被凈名王佛的光芒觸及身體后，痛苦全部消除，恢復如初，沒有留下任何瘡疤。那時，那位仙人頭面頂禮佛世尊的腳，右繞佛三圈，合掌于頭頂，對凈名王佛說道：『世尊是我的老師！善逝（Shanshi，佛的稱號）是我的老師！世尊！我現在皈依佛、皈依法、皈依僧，只希望世尊為我說法。我聽聞佛法后，將為那些不信佛法、行邪見、破壞正見、行於黑暗的眾生，引導他們走向正道而說法。』 善男子！當時，凈名王佛爲了最勝仙（Zuisheng Xian，仙人名）以及諸天子、諸菩薩等，為他們演說了這集一切福德三昧法（Ji Yiqie Fude Sanmei Fa，一種禪定法門）。那天眾中，有八千天子因為過去種下的善根，都發起了無上正真道心；最勝大仙得到了極大的喜悅，生起了大信心，獲得了無礙的辯才。 那位佛如來又為他們演說了八金剛句。是哪八句呢？一切諸法的自性本來清凈，因為一切諸法都脫離了煩惱的束縛；一切法都是無漏的，因為一切煩惱都已斷盡；一切法都脫離了巢穴，因為已經超越了巢穴；一切法都是無門的，因為沒有對立的二元性；一切法都是普遍的，因為它顯示了解脫之門；一切法都沒有去處，因為沒有可去的地方；一切法都沒有來處，因為它斷絕了所有的來處；一切法在過去、現在、未來三世都是平等的，因為過去、現在、未來沒有對立的相狀。那位凈名王佛演說了這八金剛句，從中開解了一切佛法的意義。 又進一步演說了其餘八種法門，使菩薩摩訶薩能夠迅速成就智慧。是哪八種呢？就是一切法的名字門，用名字來分別一切法；一切法的音聲門，用語言來分別，使眾生歡喜；一切法的共要門，一切諸法
【English Translation】 English version: The Tathagata Jingming Wang (凈名王如來, Jingming Wang Rulai, the Buddha's name) emitted great light, illuminating the forest, and celestial flowers rained down. At that time, the branches, leaves, flowers, and fruits of the forest all emitted the sound of Dharma. Then, countless hundreds of millions of heavenly beings gathered. At that time, when that immortal was touched by the light of the Buddha Jingming Wang, all his pain was eliminated, and he was restored to his original state, without any scars. Then, that immortal bowed his head to the feet of the World Honored One, circumambulated the Buddha three times to the right, placed his palms together above his head, and said to the Buddha Jingming Wang: 'World Honored One is my teacher! Sugata (善逝, Shanshi, an epithet of the Buddha) is my teacher! World Honored One! I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I only wish that the World Honored One would preach the Dharma for me. After hearing the Dharma, I will preach for those who do not believe in the Dharma, who practice wrong views, who destroy right views, and who walk in darkness, guiding them to the right path.' Good man! At that time, the Buddha Jingming Wang, for the sake of the most excellent immortal (最勝仙, Zuisheng Xian, the immortal's name) and the heavenly beings, Bodhisattvas, and others, expounded the Samadhi of Accumulating All Merits (集一切福德三昧法, Ji Yiqie Fude Sanmei Fa, a type of meditative practice). Among the heavenly assembly, eight thousand heavenly beings, due to the good roots they had planted in the past, all aroused the unsurpassed, true, and right mind of enlightenment. The most excellent immortal obtained great joy, generated great faith, and attained unobstructed eloquence. That Buddha Tathagata further expounded the eight Vajra sentences. What are the eight? The nature of all dharmas is originally pure, because all dharmas are free from the bonds of afflictions; all dharmas are without outflows, because all outflows have been exhausted; all dharmas are free from nests, because they have transcended nests; all dharmas are without doors, because there is no duality; all dharmas are universal, because they reveal the door to liberation; all dharmas have no going, because there is no place to go; all dharmas have no coming, because they have cut off all coming; all dharmas are equal in the three times, because the past, present, and future have no dualistic aspects. That Buddha Jingming Wang expounded these eight Vajra sentences, from which the meaning of all dharmas was revealed. Furthermore, he expounded the remaining eight Dharma doors, enabling the Bodhisattva Mahasattvas to quickly attain wisdom. What are the eight? They are the door of names of all dharmas, using names to distinguish all dharmas; the door of sounds of all dharmas, using language to distinguish and make beings happy; the door of common agreement of all dharmas, all dharmas
決定相故；一切法言說門，虛妄自在故；一切法自相門，離他相故；一切法畢竟盡門，無所有故；一切法分別門，從分別有故；一切法平等門，等一味故。最勝！是名八法門疾成就智。
「最勝！復有八字種子門，能成就於無盡辯才。何等八？一切法阿字種子門，示法無生故；一切法蛇字種子門，示第一義法故；一切法那字種子門，示字名色故；一切法遮字種子門，示現一切法調伏故；一切法婆字種子門，示一切法入平等故；一切法多字種子門，示如不壞故；一切法迦字種子門，滅苦業故；一切法摩字種子門，究竟成就斷一切法故。是名八字種子門，能成就於無盡辯才，是故最勝。
「是八字種子句門、八法句門、八金剛句門，正念修行，常離憒鬧，恒善思惟，觀察修集功德之利。
「善男子！凈名王如來說是法已，放大光明遍照世界，震動大地，即沒不現，與諸菩薩還至彼土，彼諸眾生都不覺知佛來去時。
「善男子！爾時，最勝大仙成就聖辯，諸天侍衛、諸天守護為降魔故，至諸聚落諸城國邑，為諸眾生廣敷演說此集一切福德三昧。滿於千歲常演說法，令八萬四千眾生住聲聞乘、八萬四千眾生住緣覺乘、八萬四千眾生住于大乘、八萬四千眾生作轉輪王、八萬四千眾生作釋提桓因、八萬四
【現代漢語翻譯】 現代漢語譯本：決定相的緣故；一切法的言說之門，因為虛妄而自在；一切法自相之門，因為遠離他相；一切法畢竟空盡之門，因為無所有；一切法分別之門，因為從分別而有；一切法平等之門，因為等同於一味。最勝！這稱為八法門迅速成就智慧。 最勝！又有八個字種子門，能夠成就無盡的辯才。哪八個呢？一切法的阿字種子門，顯示法無生；一切法的蛇字種子門，顯示第一義法；一切法的那字種子門，顯示字、名、色；一切法的遮字種子門，顯示一切法調伏；一切法的婆字種子門，顯示一切法入于平等；一切法的多字種子門，顯示如如不動；一切法的迦字種子門，滅除苦業；一切法的摩字種子門，究竟成就斷除一切法。這稱為八字種子門，能夠成就無盡的辯才，所以最勝。 這八字種子句門、八法句門、八金剛句門，以正念修行，常遠離喧鬧，恒常善於思惟，觀察修集功德的利益。 善男子！凈名王如來說完此法后，放出大光明遍照世界，震動大地，隨即隱沒不現，與諸菩薩回到他的國土，那些眾生都不覺知佛的來去。 善男子！那時，最勝大仙成就聖辯，諸天侍衛、諸天守護爲了降伏魔障，到各個村落、各個城池，為眾生廣為演說這集一切福德的三昧。滿了千年常演說法，令八萬四千眾生安住于聲聞乘、八萬四千眾生安住于緣覺乘、八萬四千眾生安住于大乘、八萬四千眾生作轉輪王、八萬四千眾生作釋提桓因（帝釋天）、八萬四千眾生作梵天王。
【English Translation】 English version: Because of the determined characteristics; the gate of all dharmas through speech, because of being illusory and free; the gate of all dharmas through self-characteristics, because of being apart from other characteristics; the gate of all dharmas being ultimately exhausted, because of being without anything; the gate of all dharmas through discrimination, because of arising from discrimination; the gate of all dharmas through equality, because of being equal to one flavor. Most Excellent One! This is called the eight dharma gates that quickly accomplish wisdom. Most Excellent One! There are also eight seed-syllable gates that can accomplish inexhaustible eloquence. What are the eight? The seed-syllable gate of 'a' for all dharmas, showing that dharmas are unborn; the seed-syllable gate of 'sa' for all dharmas, showing the ultimate truth; the seed-syllable gate of 'na' for all dharmas, showing the name and form of syllables; the seed-syllable gate of 'ca' for all dharmas, showing the taming of all dharmas; the seed-syllable gate of 'pa' for all dharmas, showing that all dharmas enter into equality; the seed-syllable gate of 'da' for all dharmas, showing suchness as indestructible; the seed-syllable gate of 'ka' for all dharmas, extinguishing the karma of suffering; the seed-syllable gate of 'ma' for all dharmas, ultimately accomplishing the cutting off of all dharmas. These are called the eight seed-syllable gates, which can accomplish inexhaustible eloquence, therefore, Most Excellent One. These eight seed-syllable gates, eight dharma-phrase gates, and eight vajra-phrase gates, through practicing with right mindfulness, constantly staying away from noise, always thinking well, observing and cultivating the benefits of merit. Good man! After the Tathagata Pure Name King spoke this dharma, he emitted great light that illuminated the world, shook the earth, and then immediately disappeared, returning to his land with the bodhisattvas. Those beings were not aware of the Buddha's coming and going. Good man! At that time, the Most Excellent Great Sage, having achieved sacred eloquence, with the devas as attendants and protectors, in order to subdue demons, went to various villages and cities, widely expounding this samadhi that gathers all merits for the beings. For a full thousand years, he constantly expounded the dharma, causing 84,000 beings to abide in the Sravaka Vehicle, 84,000 beings to abide in the Pratyekabuddha Vehicle, 84,000 beings to abide in the Mahayana, 84,000 beings to become Chakravartin kings, 84,000 beings to become Sakra Devanam Indra (Indra), and 84,000 beings to become Brahma kings.
千眾生得作梵王、八萬四千眾生修行于慈、八萬四千眾生修行于悲、八萬四千眾生修行于喜、八萬四千眾生修行于舍、無量眾生得生天上。
「是最勝大仙后乃命終，即往生彼凈名王佛普無垢土，及八萬四千天子亦生彼土。
「善男子！于意云何？爾時，最勝仙者豈異人乎？汝勿有疑，即我身是。我本如是欲法、敬法，說誠實言，便能敬感彼凈名王佛來至我所。是以當知，若有菩薩恭敬求法，則于其人，佛不涅槃、法亦不滅。
「何以故？凈威！若有菩薩專志成就求正法者，雖在異土，常面睹佛得聞正法。凈威！若菩薩摩訶薩欲法、敬法，令諸山巖樹木林藪出諸法藏陀羅尼門，及諸經卷自來在手。凈威！諸有菩薩敬法、欲法，若有諸天曾見佛者來至其所，從於佛所得聞諸法具為演說。
「凈威！利法菩薩若其壽盡，諸佛世尊增益其壽，佛力持故，欲住千歲即便能住，二千、三千、四千、五千，乃至一劫若減一劫，隨意得住。
「凈威！若有菩薩敬法、欲法，不老、不病，得憶念力，進趣智慧，得於辯才。若有菩薩敬法、欲法、得見佛已，舍離諸見，趣入正見。凈威！若有菩薩敬法、欲法，一切眾生無能侵害。
「是故，凈威！是大眾生應當勤修多聞莊嚴，所獲功德復過於是。
【現代漢語翻譯】 現代漢語譯本 千位眾生得以成為梵天之王（Brahma，印度教的創造之神），八萬四千眾生修習慈心，八萬四千眾生修習悲心，八萬四千眾生修習喜心，八萬四千眾生修習舍心，無量眾生得以升入天界。
『這位最勝大仙（the Great Sage）之後命終，便往生到凈名王佛（King Pure Name Buddha）的普無垢土（Pure and Immaculate Land），還有八萬四千天子也一同往生到那個凈土。
『善男子！你認為如何？當時的最勝仙人難道是別人嗎？你不要懷疑，就是我的前身。我原本如此渴求佛法、尊敬佛法，說真實的話，便能感得凈名王佛來到我這裡。因此應當知道，如果有菩薩恭敬地尋求佛法，那麼對於這個人，佛陀不會涅槃，佛法也不會滅亡。
『為什麼呢？凈威（Net-Prestige）！如果有菩薩專心致志地成就求取正法，即使身處異地，也能常常面見佛陀，聽聞正法。凈威！如果菩薩摩訶薩渴求佛法、尊敬佛法，就能令山巖、樹木、林藪涌現出各種法藏陀羅尼門（Dharani, 咒語）以及各種經卷，自動來到手中。凈威！如果菩薩尊敬佛法、渴求佛法，如果有曾經見過佛陀的天人來到他們那裡，就會將從佛陀那裡聽聞的各種佛法，詳細地為他們演說。
『凈威！利益佛法的菩薩如果壽命將盡，諸佛世尊會增加他們的壽命，因為佛力的加持，想要住世一千年就能住世一千年，兩千年、三千年、四千年、五千年，乃至一劫（kalpa，佛教時間單位）或者減少一劫，都能隨意住世。
『凈威！如果有菩薩尊敬佛法、渴求佛法，就不會衰老、不會生病，能夠獲得憶念的力量，增進智慧，獲得辯才。如果有菩薩尊敬佛法、渴求佛法，見到佛陀之後，就能捨棄各種邪見，進入正見。凈威！如果有菩薩尊敬佛法、渴求佛法，一切眾生都不能夠侵害他們。
『因此，凈威！這些大眾應當勤奮修習多聞莊嚴（extensive learning），所獲得的功德還會超過這些。'
【English Translation】 English version A thousand beings attained the status of Brahma (the king of gods), eighty-four thousand beings practiced loving-kindness, eighty-four thousand beings practiced compassion, eighty-four thousand beings practiced joy, eighty-four thousand beings practiced equanimity, and countless beings were born in the heavens.
'This Great Sage, after his life ended, was reborn in the Pure and Immaculate Land of King Pure Name Buddha, and eighty-four thousand heavenly beings were also reborn in that land.'
'Good man! What do you think? Was the Great Sage at that time someone else? Do not doubt, it was my former self. I originally had such a desire for the Dharma, respected the Dharma, and spoke truthfully, which enabled me to feel the presence of King Pure Name Buddha coming to me. Therefore, you should know that if there is a Bodhisattva who respectfully seeks the Dharma, then for that person, the Buddha will not enter Nirvana, and the Dharma will not perish.'
'Why is that? Net-Prestige! If there is a Bodhisattva who is wholeheartedly committed to achieving the pursuit of the Right Dharma, even if they are in a different land, they can always see the Buddha and hear the Right Dharma. Net-Prestige! If a Bodhisattva Mahasattva desires the Dharma and respects the Dharma, they can cause mountains, rocks, trees, and forests to bring forth various Dharma treasure Dharani (mantras) gates and various scriptures, which will come into their hands automatically. Net-Prestige! If Bodhisattvas respect the Dharma and desire the Dharma, if there are heavenly beings who have seen the Buddha come to them, they will explain in detail all the Dharmas they have heard from the Buddha.'
'Net-Prestige! If a Bodhisattva who benefits the Dharma is about to reach the end of their life, all the Buddhas, the World Honored Ones, will increase their lifespan. Because of the power of the Buddha, if they wish to live for a thousand years, they can live for a thousand years, two thousand, three thousand, four thousand, five thousand, or even a kalpa (an eon) or less than a kalpa, they can live as they wish.'
'Net-Prestige! If there are Bodhisattvas who respect the Dharma and desire the Dharma, they will not grow old, will not get sick, will gain the power of mindfulness, will advance in wisdom, and will gain eloquence. If there are Bodhisattvas who respect the Dharma and desire the Dharma, after seeing the Buddha, they will abandon all wrong views and enter into right views. Net-Prestige! If there are Bodhisattvas who respect the Dharma and desire the Dharma, no living being will be able to harm them.'
'Therefore, Net-Prestige! These great beings should diligently cultivate extensive learning, and the merits they obtain will surpass even these.'
「凈威！若有菩薩住是三福莊嚴，福柱廣、福增、福無盡、福不思議，無有能得是福邊者。凈威！可以一毛數大海渧，無有能儘是菩薩莊嚴福聚、凈戒多聞慧聚，得其邊者。
「凈威！能稱三千大千世界草木山林及諸眾生得其輕重，不能稱量如是菩薩莊嚴福戒、多聞慧聚，得其邊者，是名解說智莊嚴已。」
爾時，凈威力士白佛言：「世尊！佈施莊嚴、凈戒莊嚴、多聞莊嚴，是三莊嚴，何者為最？何者為勝？」
佛言：「凈威！三莊嚴中，多聞莊嚴最可稱歎、最勝尊上、無上、無上上。
「善男子！如須彌邊著一芥子，而是施福及凈戒聚亦復如是，猶如芥子；多聞莊嚴如須彌山。善男子！如一小鳥所住虛空，施戒莊嚴亦復如是；多聞莊嚴如余虛空。
「善男子！佈施莊嚴能作二事。何等二？能除貧窮、成大封祿。凈戒莊嚴亦作二事。何等二？一離惡道、二至善處。善男子！多聞莊嚴亦作二事。何等二？謂能除去一切諸見、能集一切智慧莊嚴。善男子！佈施莊嚴是有漏報、凈戒莊嚴亦有漏報；善男子！多聞莊嚴無漏無報。是故，善男子！菩薩摩訶薩應勤精進修多聞慧。」
說是施福凈戒多聞莊嚴法時，三千眾生本種善根，便發無上正真道心；五千天子于諸法中遠離塵垢得法
【現代漢語翻譯】 現代漢語譯本： 「凈威（菩薩名）！如果有菩薩安住于這三種福德的莊嚴之中，其福德之柱廣闊、福德增長、福德無盡、福德不可思議，沒有人能夠得到這種福德的邊際。凈威！可以數清一根毛上的大海水滴，但沒有人能夠窮盡這位菩薩的莊嚴福德聚集、清凈戒律和廣博聞慧的聚集，得到它們的邊際。 「凈威！能夠稱量三千大千世界中的草木山林以及所有眾生的輕重，卻不能稱量像這樣菩薩的莊嚴福德、戒律和廣博聞慧的聚集，得到它們的邊際，這被稱為已經解說了智慧的莊嚴。」 這時，凈威力士（菩薩名）向佛陀說道：「世尊！佈施的莊嚴、清凈戒律的莊嚴、廣博聞慧的莊嚴，這三種莊嚴，哪一種最為殊勝？哪一種最為優越？」 佛陀說：「凈威！在三種莊嚴中，廣博聞慧的莊嚴最值得稱讚、最為殊勝尊貴、無上、無上上。 「善男子！如同須彌山（佛教中的聖山）邊放著一粒芥子，佈施的福德和清凈戒律的聚集也像這樣，猶如芥子；而廣博聞慧的莊嚴則像須彌山。善男子！如同小鳥所居住的虛空，佈施和戒律的莊嚴也像這樣；而廣博聞慧的莊嚴則像其餘的虛空。 「善男子！佈施的莊嚴能夠成就兩件事。哪兩件？能夠消除貧窮、成就大的俸祿。清凈戒律的莊嚴也成就兩件事。哪兩件？一是遠離惡道、二是到達善處。善男子！廣博聞慧的莊嚴也成就兩件事。哪兩件？就是能夠去除一切諸見、能夠聚集一切智慧的莊嚴。善男子！佈施的莊嚴是有漏的果報，清凈戒律的莊嚴也是有漏的果報；善男子！廣博聞慧的莊嚴是無漏無報的。因此，善男子！菩薩摩訶薩應當勤奮精進地修習廣博聞慧。」 當佛陀宣說佈施福德、清凈戒律和廣博聞慧的莊嚴法時，三千眾生由於過去所種的善根，便發起了無上正真道心；五千天子在諸法中遠離了塵垢，獲得了法眼。
【English Translation】 English version: 「Net-wei (a Bodhisattva)! If there are Bodhisattvas dwelling in these three adornments of merit, the pillars of their merit are vast, their merit increases, their merit is inexhaustible, and their merit is inconceivable. No one can reach the edge of this merit. Net-wei! One can count the drops of water in the great ocean from a single hair, but no one can exhaust the accumulation of merit, pure precepts, and vast learning and wisdom of this Bodhisattva, nor reach their edge. 「Net-wei! One can weigh the lightness and heaviness of the grasses, trees, mountains, forests, and all living beings in the three thousand great thousand worlds, but one cannot weigh the accumulation of merit, precepts, and vast learning and wisdom of such a Bodhisattva, nor reach their edge. This is called the explanation of the adornment of wisdom.」 At that time, Net-wei the Strong Man (a Bodhisattva) said to the Buddha, 「World Honored One! Among the adornments of giving, the adornment of pure precepts, and the adornment of vast learning, which is the most supreme? Which is the most excellent?」 The Buddha said, 「Net-wei! Among the three adornments, the adornment of vast learning is the most praiseworthy, the most supreme and venerable, the unsurpassed, and the most unsurpassed. 「Good man! If a mustard seed is placed beside Mount Sumeru (a sacred mountain in Buddhism), the merit of giving and the accumulation of pure precepts are like that, like a mustard seed; while the adornment of vast learning is like Mount Sumeru. Good man! Like the space where a small bird dwells, the adornments of giving and precepts are like that; while the adornment of vast learning is like the rest of space. 「Good man! The adornment of giving can accomplish two things. What two? It can eliminate poverty and achieve great emoluments. The adornment of pure precepts also accomplishes two things. What two? One is to depart from evil paths, and the other is to reach good places. Good man! The adornment of vast learning also accomplishes two things. What two? It is that it can remove all views and gather all the adornments of wisdom. Good man! The adornment of giving has leaky retribution, and the adornment of pure precepts also has leaky retribution; good man! The adornment of vast learning is without leaks and without retribution. Therefore, good man! Bodhisattva Mahasattvas should diligently cultivate vast learning and wisdom.」 When the Buddha spoke about the adornments of giving, pure precepts, and vast learning, three thousand beings, due to the good roots they had planted in the past, aroused the unsurpassed, true, and right mind of enlightenment; five thousand devas, in all dharmas, were freed from defilements and attained the Dharma Eye.
眼凈；凈威力士得無生法忍。
爾時，凈威力士白佛言：「世尊！菩薩摩訶薩成就幾法，疾能獲得無生法忍？」
佛言：「善男子！菩薩成就四法，疾能獲得無生法忍。何等四？謂解知身猶如映象、解知言說猶如響聲、解心如幻、解諸法無二。凈威！當知菩薩成就是四法者，疾能獲得無生法忍。
「複次，善男子！菩薩摩訶薩成就四法，疾能獲得無生法忍。何等四？謂慈悲普覆遍一切眾生無眾生想、解諸法空不見所解、觀見佛凈不以肉眼住于慧眼、善分別心而不見心不依猗心。善男子！菩薩成就是四法者，疾能獲得無生法忍。
「複次，善男子！菩薩成就四法，疾能獲得無生法忍。何等四？所謂不捨一切眾生、舍離諸見、護持凈戒、寂一切結。善男子！菩薩成就是四法者，疾能獲得無生法忍。
「複次，善男子！菩薩成就四法，疾能獲得無生法忍。何等四？謂有忍力、法轉增勝、勤行精進、解法寂靜。善男子！菩薩成就是四法者，疾能獲得無生法忍。
「複次，善男子！菩薩成就四法，疾能獲得無生法忍。何等四？所謂得禪而不依禪、以慧分別無有戲論、成就方便攝取眾生、增長諸行善知諸行。善男子！菩薩成就是四法者，疾能獲得無生法忍。
「複次，善男子！菩薩成
【現代漢語翻譯】 現代漢語譯本：眼根清凈，凈威力士（菩薩名）因此證得無生法忍（對諸法不生不滅的真理的領悟）。
這時，凈威力士菩薩對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）成就哪些法，能迅速獲得無生法忍？』
佛說：『善男子！菩薩成就四種法，能迅速獲得無生法忍。是哪四種呢？就是理解身體如同鏡中影像，理解言語如同回聲，理解心念如同幻象，理解一切諸法沒有對立的二元性。凈威！應當知道，菩薩成就這四種法，就能迅速獲得無生法忍。』
『再者，善男子！菩薩摩訶薩成就四種法，能迅速獲得無生法忍。是哪四種呢？就是以慈悲普遍覆蓋一切眾生，而不執著于有眾生的概念；理解一切諸法皆空，不執著于所理解的內容；以慧眼而非肉眼觀察佛的清凈；善於分辨心念，但不執著於心念，也不依賴於心念。善男子！菩薩成就這四種法，就能迅速獲得無生法忍。』
『再者，善男子！菩薩成就四種法，能迅速獲得無生法忍。是哪四種呢？就是不捨棄一切眾生，捨棄各種錯誤的見解，護持清凈的戒律，寂滅一切煩惱的束縛。善男子！菩薩成就這四種法，就能迅速獲得無生法忍。』
『再者，善男子！菩薩成就四種法，能迅速獲得無生法忍。是哪四種呢？就是具有忍耐的力量，在佛法修行上不斷增進，勤奮精進地修行，理解佛法的寂靜本質。善男子！菩薩成就這四種法，就能迅速獲得無生法忍。』
『再者，善男子！菩薩成就四種法，能迅速獲得無生法忍。是哪四種呢？就是證得禪定而不執著于禪定，以智慧分辨諸法，不生起戲論，成就方便法門來攝受眾生，增長各種修行，善於瞭解各種修行。善男子！菩薩成就這四種法，就能迅速獲得無生法忍。』
『再者，善男子！菩薩成就』
【English Translation】 English version: The eye is purified; the Pure Power Bodhisattva (a Bodhisattva's name) thus attains the 'non-origination' forbearance (understanding of the truth that all dharmas neither arise nor cease).
At that time, the Pure Power Bodhisattva said to the Buddha, 'World Honored One! What practices does a Bodhisattva Mahasattva (a great Bodhisattva) accomplish to quickly attain the 'non-origination' forbearance?'
The Buddha said, 'Good man! A Bodhisattva accomplishes four practices to quickly attain the 'non-origination' forbearance. What are the four? They are: understanding the body as a reflection in a mirror, understanding speech as an echo, understanding the mind as an illusion, and understanding that all dharmas are non-dual. Pure Power! Know that a Bodhisattva who accomplishes these four practices will quickly attain the 'non-origination' forbearance.'
'Furthermore, good man! A Bodhisattva Mahasattva accomplishes four practices to quickly attain the 'non-origination' forbearance. What are the four? They are: universally covering all sentient beings with loving-kindness and compassion without clinging to the concept of sentient beings; understanding that all dharmas are empty, without clinging to what is understood; observing the Buddha's purity with the wisdom eye, not the physical eye; and skillfully discerning thoughts without clinging to or relying on them. Good man! A Bodhisattva who accomplishes these four practices will quickly attain the 'non-origination' forbearance.'
'Furthermore, good man! A Bodhisattva accomplishes four practices to quickly attain the 'non-origination' forbearance. What are the four? They are: not abandoning any sentient being, abandoning all wrong views, upholding pure precepts, and pacifying all fetters of afflictions. Good man! A Bodhisattva who accomplishes these four practices will quickly attain the 'non-origination' forbearance.'
'Furthermore, good man! A Bodhisattva accomplishes four practices to quickly attain the 'non-origination' forbearance. What are the four? They are: having the power of patience, continuously progressing in the Dharma practice, diligently practicing with vigor, and understanding the peaceful nature of the Dharma. Good man! A Bodhisattva who accomplishes these four practices will quickly attain the 'non-origination' forbearance.'
'Furthermore, good man! A Bodhisattva accomplishes four practices to quickly attain the 'non-origination' forbearance. What are the four? They are: attaining meditative concentration without clinging to it, using wisdom to discern dharmas without engaging in conceptual proliferation, accomplishing skillful means to gather sentient beings, and increasing all practices while skillfully understanding them. Good man! A Bodhisattva who accomplishes these four practices will quickly attain the 'non-origination' forbearance.'
'Furthermore, good man! A Bodhisattva accomplishes'
就四法，疾能獲得無生法忍。何等四？謂以大慈救諸眾生、謂以大悲不厭生死、謂以大喜欣樂於法、謂以大舍斷一切愛。善男子！菩薩成就是四法者，疾能獲得無生法忍。
「複次，善男子！菩薩成就四法，疾能獲得無生法忍。何等四？謂得三解脫門、解知三世、超過三界、信法性無生。善男子！菩薩成就是四法者，疾能獲得無生法忍。」
演說如是諸四法時，凈威力士得無生法忍，歡喜踴躍，上升虛空，高七多羅樹。爾時，三千大千世界六種震動，人天伎樂同時俱作，天雨花云，大光普照遍此世界。
爾時，世尊即便微笑。
諸佛常法若微笑時，若干百千青、黃、赤、白、紅、紫等光從面門出，遍照無量無邊世界，上過梵世，還繞身三匝從頂相入。
時大德阿難即從坐起，整衣服，偏袒右肩，右膝著地，合掌向佛白言：「世尊！佛不妄笑，今者世尊何緣而笑？」
說偈問曰：
「得無上智無垢眼， 諸根寂靜到彼岸， 大光須彌金山色， 導師以何因緣笑？ 善知眾生諸根行， 凈慧相應知三世， 得於無想最上智， 面如滿月說笑緣。 如過去佛及未來， 現在諸佛尊亦爾， 種種真實清凈行， 善知一切如實義。 其身普遍諸佛界， 音聲
【現代漢語翻譯】 現代漢語譯本 有四種方法，能迅速獲得無生法忍（對一切法不生不滅的真理的領悟）。是哪四種呢？即以大慈心救度一切眾生，以大悲心不厭倦生死輪迴，以大喜心欣樂佛法，以大舍心斷除一切貪愛。善男子！菩薩如果成就這四種方法，就能迅速獲得無生法忍。
『再者，善男子！菩薩成就四種方法，也能迅速獲得無生法忍。是哪四種呢？即獲得三解脫門（空、無相、無愿），瞭解過去、現在、未來三世，超越欲界、色界、無色界三界，以及相信法性本無生。善男子！菩薩如果成就這四種方法，就能迅速獲得無生法忍。』
當演說這些四法時，凈威力士（菩薩名）獲得了無生法忍，歡喜踴躍，升到虛空中，高七多羅樹（一種高大的樹）的高度。當時，三千大千世界發生六種震動，人天奏響音樂，天空中降下花云，大光明普照整個世界。
這時，世尊（佛陀）便露出了微笑。
諸佛通常的習慣是，當微笑時，會從面門放出若干百千種青、黃、赤、白、紅、紫等光芒，遍照無量無邊的世界，向上超過梵天世界，然後環繞自身三圈，從頂上的肉髻進入。
這時，大德阿難（佛陀的弟子）立即從座位上站起來，整理好衣服，袒露右肩，右膝跪地，合掌向佛陀說道：『世尊！佛陀不會無緣無故地微笑，今天世尊因何而笑呢？』
於是以偈頌問道：
『獲得無上智慧，擁有無垢的慧眼，諸根寂靜到達彼岸，身放光芒如須彌金山，導師您因何而笑？ 善知眾生各種根性，以清凈智慧瞭解三世，獲得無想的至上智慧，面容如滿月，請說出微笑的緣由。 如同過去佛和未來佛，現在的佛陀您也是如此，以種種真實清凈的行為，善知一切如實的意義。 您的身形遍佈諸佛世界，音聲
【English Translation】 English version There are four dharmas by which one can quickly attain the kshanti (patience, acceptance) of non-origination of dharmas. What are these four? They are: to save all sentient beings with great loving-kindness, to not be weary of birth and death with great compassion, to rejoice in the Dharma with great joy, and to relinquish all attachments with great equanimity. Good man! If a Bodhisattva accomplishes these four dharmas, he can quickly attain the kshanti of non-origination of dharmas.
'Furthermore, good man! A Bodhisattva who accomplishes four dharmas can quickly attain the kshanti of non-origination of dharmas. What are these four? They are: attaining the three doors of liberation (emptiness, signlessness, wishlessness), understanding the three periods of time (past, present, future), transcending the three realms (desire realm, form realm, formless realm), and believing in the non-origination of the nature of dharmas. Good man! If a Bodhisattva accomplishes these four dharmas, he can quickly attain the kshanti of non-origination of dharmas.'
When these four dharmas were being expounded, Pure Power Warrior (a Bodhisattva's name) attained the kshanti of non-origination of dharmas, rejoiced and leaped up, rising into the sky to a height of seven tala trees (a tall tree). At that time, the three thousand great thousand worlds shook in six ways, heavenly and human music played simultaneously, flower clouds rained down from the sky, and great light illuminated the entire world.
At that time, the World Honored One (Buddha) then smiled.
It is the usual practice of all Buddhas that when they smile, countless hundreds and thousands of blue, yellow, red, white, pink, and purple lights emanate from their face, illuminating immeasurable and boundless worlds, rising above the Brahma world, then circling their body three times and entering through the protuberance on the top of their head.
At that time, the venerable Ananda (Buddha's disciple) immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! The Buddha does not smile without a reason. What is the reason for the World Honored One's smile today?'
Then he asked in verse:
'Having attained supreme wisdom, with immaculate eyes of wisdom, your senses are tranquil, having reached the other shore, your body shines like Mount Sumeru of gold, why does the Guide smile? Knowing well the various faculties of sentient beings, with pure wisdom understanding the three periods of time, having attained the supreme wisdom of non-thought, your face is like the full moon, please tell us the reason for your smile. Like the Buddhas of the past and the future, the present Buddha is also like this, with all kinds of true and pure conduct, knowing well the true meaning of everything. Your body pervades all Buddha worlds, your voice
亦滿諸佛界， 慈心普遍諸眾生， 愿說誰與智相應？ 自在知法如水月， 如幻化相亦如夢， 如空如電清凈法， 今人師子何緣笑？ 解空無相無愿法， 善知實性常調心， 如風遊行虛空中， 惟愿演說何緣笑？ 今佛智慧知誰心？ 誰應道樹下降魔？ 誰當坐于金剛座？ 人仙今者何緣笑？ 非是聲聞之境界， 亦非緣覺之所及， 是佛大海智境界， 愿說所為之因緣。」
爾時，佛告阿難：「汝今見是凈威力士住虛空不？阿難！是凈威力士過三百億阿僧祇劫，當得作佛，號多莊嚴王出現於世如來、應供、正遍覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，於此東方國名嚴凈，劫名梵嘆。阿難當知，是多莊嚴王佛嚴凈國中當得成佛，其土豐樂安隱熾盛，是諸人眾所受用物如兜率天。是莊嚴王佛不說余法，惟菩薩乘；乃無聲聞、緣覺乘名，純菩薩僧皆得法忍；無諸八難、無有魔怨及諸外道。彼佛壽命無有限量，琉璃為地，閻浮那提金花以間錯之。」
爾時，凈威力士從空而下，頂禮佛足，合掌向佛求索出家，佛即聽許。
爾時，那羅延菩薩白言：「世尊未曾有也！善逝未曾有也！乃能以是勝妙善法善調眾生，乃至能令如是憍慢競
【現代漢語翻譯】 現代漢語譯本 充滿所有佛的境界， 以慈悲心普遍對待一切眾生， 請問誰的智慧與此相應？ 自在地瞭解佛法如水中月影， 如幻化之相也如夢境一般， 如虛空如閃電般清凈的佛法， 今日這位師子（指佛）為何發笑？ 通達空性、無相、無愿的佛法， 善於瞭解實相，常能調伏內心， 如風在虛空中飄蕩， 唯愿您演說為何發笑？ 如今佛的智慧瞭解誰的心？ 誰應當在菩提樹下降伏魔障？ 誰將安坐于金剛座上？ 人中仙（指佛）今日為何發笑？ 這不是聲聞（小乘修行者）的境界， 也不是緣覺（中乘修行者）所能達到的， 這是佛如大海般深廣的智慧境界， 愿您講述所為的因緣。
這時，佛告訴阿難：『你現在看見這位凈威力士（菩薩名）住在虛空中嗎？阿難！這位凈威力士經過三百億阿僧祇劫（極長的時間單位），將得成佛，號為多莊嚴王如來（佛的十號之一）、應供（佛的十號之一）、正遍覺（佛的十號之一）、明行足（佛的十號之一）、善逝（佛的十號之一）、世間解（佛的十號之一）、無上士（佛的十號之一）、調御丈夫（佛的十號之一）、天人師（佛的十號之一）、佛（佛的十號之一）、世尊（佛的十號之一），出現在世間。他的國土在東方，名為嚴凈，劫名為梵嘆。阿難應當知道，這位多莊嚴王佛在嚴凈國土中將得成佛，那裡的土地豐饒安樂，非常興盛，那裡的人們所享用的物品如同兜率天（欲界天之一）。這位莊嚴王佛不講說其他法門，只講菩薩乘（大乘佛法）；那裡沒有聲聞乘、緣覺乘的名稱，只有菩薩僧眾，都證得了法忍（對佛法的深刻理解和接受）；沒有八難（指難以修行佛法的八種障礙）、沒有魔怨以及外道。那位佛的壽命沒有限度，以琉璃為地，用閻浮那提金（一種珍貴的黃金）的花朵點綴其間。』
這時，凈威力士從空中下來，頂禮佛足，合掌向佛請求出家，佛立即允許了他。
這時，那羅延菩薩（菩薩名）說道：『世尊，真是前所未有啊！善逝（佛的尊稱），真是前所未有啊！您竟然能用如此殊勝美妙的佛法善巧地調伏眾生，甚至能讓如此驕慢爭強好勝的眾生……』
【English Translation】 English version Filling all the realms of Buddhas, With a compassionate heart, universally regarding all beings, Pray, who's wisdom corresponds to this? Freely understanding the Dharma like the moon's reflection in water, Like illusory appearances, also like a dream, Like the void, like lightning, the pure Dharma, Why does the Lion (referring to the Buddha) laugh today? Understanding the Dharma of emptiness, no-form, and no-desire, Skilled in knowing the true nature, constantly subduing the mind, Like the wind blowing in the empty space, We pray you explain, why do you laugh? Now, whose mind does the Buddha's wisdom know? Who should descend the demons under the Bodhi tree? Who will sit upon the Vajra seat? Why does the Sage among humans (referring to the Buddha) laugh today? This is not the realm of the Sravakas (Hinayana practitioners), Nor is it within the reach of the Pratyekabuddhas (middle vehicle practitioners), This is the realm of the Buddha's wisdom, as vast as the ocean, We pray you tell us the cause of this.
At that time, the Buddha said to Ananda: 'Do you now see this Pure Powerful Warrior (Bodhisattva's name) dwelling in the void? Ananda! This Pure Powerful Warrior, after three hundred billion asamkhya kalpas (extremely long time units), will attain Buddhahood, named Many Adornment King Tathagata (one of the ten titles of a Buddha), Arhat (one of the ten titles of a Buddha), Samyaksambuddha (one of the ten titles of a Buddha), Vidyacharana-sampanna (one of the ten titles of a Buddha), Sugata (one of the ten titles of a Buddha), Lokavid (one of the ten titles of a Buddha), Anuttara (one of the ten titles of a Buddha), Purushadamyasarathi (one of the ten titles of a Buddha), Shastadeva-manushyanam (one of the ten titles of a Buddha), Buddha (one of the ten titles of a Buddha), Bhagavan (one of the ten titles of a Buddha), appearing in the world. His land is in the east, named Pure Adornment, and the kalpa is named Brahma Praise. Ananda should know that this Many Adornment King Buddha will attain Buddhahood in the Pure Adornment land, where the land is abundant and peaceful, very prosperous, and the things enjoyed by the people there are like those in the Tushita Heaven (one of the heavens in the desire realm). This Adornment King Buddha does not speak of other Dharmas, only the Bodhisattva Vehicle (Mahayana Buddhism); there are no names of Sravaka Vehicle or Pratyekabuddha Vehicle, only Bodhisattva Sangha, all of whom have attained Dharma-kshanti (deep understanding and acceptance of the Dharma); there are no eight difficulties (referring to eight obstacles to practicing the Dharma), no demonic enemies, and no heretics. The life span of that Buddha is limitless, the ground is made of lapis lazuli, and it is adorned with flowers of Jambunada gold (a precious type of gold).'
At that time, the Pure Powerful Warrior descended from the sky, prostrated at the Buddha's feet, and with palms joined, requested to leave home, and the Buddha immediately granted his request.
At that time, Bodhisattva Narayana (Bodhisattva's name) said: 'World Honored One, this is unprecedented! Sugata (honorific title for the Buddha), this is unprecedented! You are able to skillfully subdue sentient beings with such supreme and wonderful Dharma, even to the point of making such arrogant and competitive beings...'
勝眾生，是等當見佛如來時，即得歡喜除舍憍慢，禮如來足。如此凈威大慢力士，除舍慢已，得勝上法，復當調伏無量眾生除舍憍慢。世尊！是凈威力士為曾供養幾佛，世尊！種諸善根，乃能如是速疾開解？」
爾時，佛告那羅延菩薩：「那羅延！是凈威力士曾於過世供養六十二億諸佛，種諸善根；從今已后，當復值遇無量無邊阿僧祇佛，恭敬、供養、尊重、讚歎，凈修梵行。」
那羅延言：「世尊！是凈威力士復以何緣懷大憍慢，求佛競勝？」
佛告那羅延：「菩薩摩訶薩有四法忘菩提心。何等四？謂增上慢、不敬重法、輕善知識、說不實語。那羅延！菩薩有此四法忘菩提心。
「那羅延！菩薩摩訶薩復有四法忘菩提心。所謂讚歎趣向聲聞緣覺乘者、呵向大乘、毀呰菩薩、吝惜於法。那羅延！菩薩有是四法忘菩提心。
「那羅延！菩薩復有四法忘菩提心。何等四？于諸眾生行幻惑術、詐偽親近、于善知識合偶言說、為利養故。那羅延！菩薩有是四法忘菩提心。
「那羅延！菩薩復有四法忘菩提心。何等四？不覺魔事、不除業障、志意羸弱、無方便慧。那羅延！菩薩有是四法忘菩提心。
「那羅延！是凈威力士本造惡業，忘菩提心。我今當說，汝善聽之。
「乃往
【現代漢語翻譯】 現代漢語譯本 『勝眾生』（超越眾生的存在），當他們見到佛如來時，會立刻歡喜，去除驕慢，禮拜如來的足。像這樣具有清凈威德和大力量的力士，去除驕慢后，會獲得殊勝的佛法，並且還會調伏無量眾生，使他們去除驕慢。世尊！這位具有清凈威力的力士，曾經供養過多少佛？世尊！他種下了多少善根，才能如此迅速地開悟解脫？」 當時，佛告訴那羅延菩薩（Narayan Bodhisattva，意為具有堅固力量的菩薩）說：「那羅延！這位具有清凈威力的力士，在過去世曾經供養過六十二億諸佛，種下了各種善根；從今以後，他還將遇到無量無邊的阿僧祇佛（asamkhya，意為無數），恭敬、供養、尊重、讚歎他們，清凈地修行梵行（brahmacarya，意為清凈的修行）。 那羅延說：「世尊！這位具有清凈威力的力士，又是因為什麼原因懷有如此大的驕慢，要向佛挑戰，爭勝呢？」 佛告訴那羅延：「菩薩摩訶薩（Bodhisattva-Mahasattva，意為偉大的菩薩）有四種法會忘記菩提心（bodhicitta，意為覺悟之心）。是哪四種呢？就是增上慢（adhimana，意為自以為是）、不敬重佛法、輕視善知識（kalyanamitra，意為良師益友）、說不真實的話。那羅延！菩薩有這四種法就會忘記菩提心。 「那羅延！菩薩摩訶薩還有四種法會忘記菩提心。那就是讚歎趣向聲聞乘（sravakayana，意為聽聞佛法而修行）和緣覺乘（pratyekabuddhayana，意為獨自覺悟）的人，呵斥趣向大乘（mahayana，意為普度眾生）的人，譭謗菩薩，吝惜佛法。那羅延！菩薩有這四種法就會忘記菩提心。 「那羅延！菩薩還有四種法會忘記菩提心。是哪四種呢？就是對眾生施行幻術迷惑他們，虛偽地親近他人，與善知識合謀說謊，爲了利益供養。那羅延！菩薩有這四種法就會忘記菩提心。 「那羅延！菩薩還有四種法會忘記菩提心。是哪四種呢？就是不能覺察魔事，不能消除業障，意志薄弱，沒有方便智慧。那羅延！菩薩有這四種法就會忘記菩提心。 「那羅延！這位具有清凈威力的力士，原本造作了惡業，忘記了菩提心。我現在要說，你好好聽著。 在很久很久以前……
【English Translation】 English version Those who are 『victorious beings』 (surpassing other beings), when they see the Tathagata Buddha, will immediately rejoice, cast away their arrogance, and bow at the feet of the Tathagata. Such a mighty warrior with pure power, having cast away arrogance, will attain the supreme Dharma, and will also subdue countless beings, causing them to cast away their arrogance. World Honored One! How many Buddhas has this warrior of pure power served? World Honored One! How many good roots has he planted to be able to awaken and understand so quickly?」 At that time, the Buddha said to Narayana Bodhisattva (meaning Bodhisattva with firm strength): 「Narayana! This warrior of pure power, in past lives, served sixty-two billion Buddhas and planted various good roots; from now on, he will also encounter countless asamkhya (meaning countless) Buddhas, respectfully serve, make offerings, honor, and praise them, and purely practice brahmacarya (meaning pure conduct). Narayana said: 「World Honored One! For what reason does this warrior of pure power harbor such great arrogance and seek to challenge the Buddha and compete for victory?」 The Buddha told Narayana: 「Bodhisattva-Mahasattvas (meaning great Bodhisattvas) have four things that cause them to forget the bodhicitta (meaning the mind of enlightenment). What are the four? They are adhimana (meaning excessive pride), not respecting the Dharma, looking down on kalyanamitras (meaning spiritual friends), and speaking untruthfully. Narayana! Bodhisattvas who have these four things will forget the bodhicitta.」 「Narayana! Bodhisattva-Mahasattvas also have four things that cause them to forget the bodhicitta. They are praising those who are inclined towards the sravakayana (meaning the vehicle of hearers) and pratyekabuddhayana (meaning the vehicle of solitary realizers), criticizing those who are inclined towards the mahayana (meaning the great vehicle), slandering Bodhisattvas, and being stingy with the Dharma. Narayana! Bodhisattvas who have these four things will forget the bodhicitta.」 「Narayana! Bodhisattvas also have four things that cause them to forget the bodhicitta. What are the four? They are using illusions to deceive beings, falsely befriending others, conspiring with kalyanamitras to lie, and doing things for the sake of offerings and benefits. Narayana! Bodhisattvas who have these four things will forget the bodhicitta.」 「Narayana! Bodhisattvas also have four things that cause them to forget the bodhicitta. What are the four? They are not being aware of demonic activities, not eliminating karmic obstacles, having weak will, and lacking skillful wisdom. Narayana! Bodhisattvas who have these four things will forget the bodhicitta.」 「Narayana! This warrior of pure power originally created evil karma and forgot the bodhicitta. I will now tell you, listen carefully.」 A long, long time ago...
過世，此賢劫中，有佛出世號迦迦孫。是佛法中有大婆羅門，名曰善財，起大憍慢、得增上慢，不往佛所。憍慢、增上，與說王法諸婆羅門而共諍競。是憍慢故，獲得現報，退失多事——謂不見佛、不聞正法、亦不得聞趣向菩薩大乘之法、亦不得聞諸天凈法、亦不得聞功德善根，迴向菩提而不堅固；為此五惡法遮持故離菩提心。
「那羅延！于意云何？爾時善財婆羅門者，豈異人乎？汝勿有疑，即今凈威力士是也。以憍慢故，忘菩提心；以菩提心本善根故，不墮惡道；雖成大力，猶有憍慢。佛力所持，得聞佛力及菩薩力，舍離傲慢將來見佛。不作眾惡，因本善根，今現發起，速疾得是無生法忍。」
爾時，那羅延菩薩語凈威力士：「汝住何法得無生忍而受記別？」
凈威答言：「我以生起諸凡夫法得受記別。」
那羅延言：「云何而生？」
凈威答言：「生如不生，如是生；滅如不滅，如是滅；如是而生，亦復不住。」
那羅延言：「善男子！若其爾者，佛法、凡夫法，有何差別？」
凈威答言：「以文字故有差別耳，若以其義則無差別。」
那羅延言：「是凡夫法有何義也？」
凈威答言：「無妄想、無分別，是凡夫法義。」
那羅延言：「是義何
【現代漢語翻譯】 現代漢語譯本：那羅延，過去，在這個賢劫（Bhadrakalpa，佛教宇宙論中的一個時期）中，有一尊佛出世，名為迦迦孫（Krakucchanda，過去七佛之一）。在這位佛的教法中，有一位大婆羅門，名叫善財（Sudhana），他生起了極大的驕慢和增上慢，不肯去佛陀那裡。由於他的驕慢和增上慢，他與那些宣講王法的婆羅門們爭論不休。因為這種驕慢，他得到了現世的報應，失去了許多利益——即見不到佛陀，聽不到正法，也聽不到趨向菩薩大乘的教法，也聽不到諸天清凈的教法，也聽不到功德善根，迴向菩提之心也不堅定；因為這五種惡法的遮蔽和阻礙，他遠離了菩提心。 那羅延！你認為如何？當時的善財婆羅門，難道是別人嗎？你不要懷疑，他就是現在的凈威力士（Vimalavikramin）。因為驕慢，他忘記了菩提心；因為他原本的菩提心善根，他沒有墮入惡道；雖然他成就了強大的力量，仍然有驕慢。由於佛陀的力量加持，他聽聞了佛陀的力量和菩薩的力量，捨棄了傲慢，將來會見到佛陀。他不會再造作惡業，因為他原本的善根，現在顯現出來，很快就能得到無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。 當時，那羅延菩薩對凈威力士說：『你安住于什麼法而得到無生法忍，並被授記？』 凈威力士回答說：『我以生起諸凡夫法而得到授記。』 那羅延說：『如何生起？』 凈威力士回答說：『生如不生，這樣生；滅如不滅，這樣滅；這樣生起，也並不執著。』 那羅延說：『善男子！如果這樣，佛法和凡夫法有什麼差別？』 凈威力士回答說：『只是在文字上有差別罷了，如果從意義上來說，則沒有差別。』 那羅延說：『這凡夫法有什麼意義呢？』 凈威力士回答說：『沒有妄想，沒有分別，這就是凡夫法的意義。』 那羅延說：『這個意義是什麼？』
【English Translation】 English version: Narayana, in the past, during this Bhadrakalpa (a cosmic period in Buddhist cosmology), a Buddha appeared named Krakucchanda (one of the seven past Buddhas). Within that Buddha's Dharma, there was a great Brahmin named Sudhana, who developed great arrogance and conceit, and did not go to the Buddha. Because of his arrogance and conceit, he argued with the Brahmins who preached the laws of kings. Due to this arrogance, he received immediate retribution, losing many benefits—that is, not seeing the Buddha, not hearing the true Dharma, not hearing the teachings of the Bodhisattva Mahayana, not hearing the pure teachings of the heavens, not hearing the merits and roots of goodness, and his aspiration for Bodhi was not firm; because of these five evil dharmas that obscured and hindered him, he was separated from the Bodhi mind. Narayana! What do you think? Was that Brahmin Sudhana at that time someone different? Do not doubt, he is the present Vimalavikramin. Because of arrogance, he forgot the Bodhi mind; because of his original good roots of the Bodhi mind, he did not fall into evil paths; although he achieved great power, he still had arrogance. Through the power of the Buddha, he heard of the power of the Buddha and the power of the Bodhisattvas, abandoned his arrogance, and will see the Buddha in the future. He will not create evil deeds again, because his original good roots are now manifesting, and he will quickly attain the Anutpattika-dharma-ksanti (the realization of the non-arising and non-ceasing of dharmas). At that time, Bodhisattva Narayana said to Vimalavikramin: 'By abiding in what Dharma did you attain the Anutpattika-dharma-ksanti and receive the prediction?' Vimalavikramin replied: 'I received the prediction by arising in the dharmas of ordinary beings.' Narayana said: 'How does it arise?' Vimalavikramin replied: 'Arising is like non-arising, thus it arises; ceasing is like non-ceasing, thus it ceases; thus it arises, and it does not cling to it.' Narayana said: 'Good man! If that is so, what is the difference between the Buddha Dharma and the Dharma of ordinary beings?' Vimalavikramin replied: 'There is only a difference in words, but if we consider the meaning, there is no difference.' Narayana said: 'What is the meaning of this Dharma of ordinary beings?' Vimalavikramin replied: 'No delusion, no discrimination, that is the meaning of the Dharma of ordinary beings.' Narayana said: 'What is this meaning?'
趣？」
凈威答言：「而是義者，離凡夫法趣于佛法。」
那羅延言：「佛法有何義？」
凈威答言：「不作二是佛法義。」
那羅延言：「善男子！如佛所說，依法不依人。又復說言，有二因緣起于正見。何等為二？因外言聲、內善思惟，如是之義即是文字。」
凈威答言：「那羅延！依法菩薩不取文字、不取非文字。若得文字是即為義，而是義者是不得義。是故，不依于義，一切諸法都無有義。何以故？一切諸法不可得故，非方不離方，隨所住處即處自滅。如佛所說，畢竟滅想是名為義。是故，那羅延！依義者，無法可依、無不可依，若依非依是名為義。」
那羅延言：「善男子！頗有依義即是依於一切法也。」
凈威言：「有。那羅延！一切法空、一切法寂。一切法空，依亦如是；一切法寂，依亦如是。如是，那羅延！若依是義即依諸法。」
那羅延言：「凈威！若如是者，一切諸法常自是依。」
凈威答言：「如是如是！那羅延！一切諸法皆第一義。依第一義者彼得安樂，彼應當求于第一義。若能不起法及非法，不求二、不求不二，是名為聖分別選擇，而是選擇無作、無不作。若無作、無不作，是名為作，所求、求者義不相違。」
凈威力士
【現代漢語翻譯】 現代漢語譯本 「趣向何處？」 凈威回答說：『這個意義是指，離開凡夫的法而趨向佛法。』 那羅延問：『佛法有什麼意義？』 凈威回答說：『不作二元對立就是佛法的意義。』 那羅延說：『善男子！如佛所說，要依法而不依人。又說，有兩種因緣產生正見。哪兩種呢？因外在的言語聲音和內在的善思惟，這樣的意義就是文字。』 凈威回答說：『那羅延！依法修行的菩薩不執著于文字，也不執著于非文字。如果認為得到文字就是得到了意義，那麼這個意義就不是真正的意義。因此，不執著于意義，一切諸法都沒有固定的意義。為什麼呢？因為一切諸法都不可得，既不屬於任何一方，也不脫離任何一方，隨其所處之處，當下就自行消滅。如佛所說，徹底滅除一切妄想，這才是真正的意義。所以，那羅延！執著于意義，就是既沒有可執著的，也沒有不可執著的，執著于非執著，這才是真正的意義。』 那羅延說：『善男子！有沒有一種執著于意義，就是執著於一切法呢？』 凈威說：『有。那羅延！一切法皆空，一切法皆寂靜。一切法空，執著于空也是如此；一切法寂靜，執著于寂靜也是如此。這樣，那羅延！如果執著于這個意義，就是執著於一切法。』 那羅延說：『凈威！如果這樣的話，一切諸法本身就是自己的依靠。』 凈威回答說：『是的，是的！那羅延！一切諸法都具有第一義諦（paramārtha，最高真理）。執著于第一義諦的人能夠得到安樂，他們應當追求第一義諦。如果能夠不生起法和非法，不追求二元對立，也不追求非二元對立，這叫做聖者的分別選擇，而這種選擇是無作、無不作的。如果無作、無不作，這才是真正的作，所求和求者之間沒有矛盾。』 凈威力士
【English Translation】 English version 'Where is the direction?' Jingwei replied, 'This meaning is to depart from the ways of ordinary beings and move towards the Buddha's Dharma.' Narayana asked, 'What is the meaning of the Buddha's Dharma?' Jingwei replied, 'Non-duality is the meaning of the Buddha's Dharma.' Narayana said, 'Good man! As the Buddha said, rely on the Dharma, not on people. It is also said that there are two causes for arising right view. What are the two? External verbal sounds and internal good contemplation. Such meaning is the same as words.' Jingwei replied, 'Narayana! A Bodhisattva who practices according to the Dharma does not cling to words, nor does he cling to non-words. If one thinks that obtaining words is obtaining meaning, then that meaning is not the true meaning. Therefore, not clinging to meaning, all dharmas have no fixed meaning. Why? Because all dharmas are unattainable, neither belonging to any side nor departing from any side. Wherever they are, they extinguish themselves. As the Buddha said, the complete extinction of all delusions is the true meaning. Therefore, Narayana! Clinging to meaning is neither having something to cling to nor not having something to cling to. Clinging to non-clinging is the true meaning.' Narayana said, 'Good man! Is there a way that clinging to meaning is the same as clinging to all dharmas?' Jingwei said, 'Yes. Narayana! All dharmas are empty, all dharmas are tranquil. All dharmas are empty, clinging to emptiness is also like this; all dharmas are tranquil, clinging to tranquility is also like this. Thus, Narayana! If one clings to this meaning, one is clinging to all dharmas.' Narayana said, 'Jingwei! If that is the case, all dharmas are their own reliance.' Jingwei replied, 'Yes, yes! Narayana! All dharmas possess the ultimate truth (paramārtha). Those who cling to the ultimate truth can attain peace and happiness, and they should seek the ultimate truth. If one can avoid arising of dharma and non-dharma, not seek duality, nor seek non-duality, this is called the holy one's discernment, and this discernment is non-doing and non-not-doing. If there is non-doing and non-not-doing, this is the true doing, and there is no contradiction between what is sought and the seeker.' Jingwei, the mighty warrior
說是法時，五百比丘不受諸法，漏盡心得解脫；八千天子遠離塵垢，得法眼凈。
爾時，那羅延菩薩語凈威力士：「如佛所說，依義不依文，然此眾生不解是義，行於二行，是不解文亦不解義。為是不解，故說依義不依于文。依文、依義，是義出過于諸文字。
「善男子！如佛所說，有二因緣能生正見。謂彼有人不聞正法，調伏法中，以少緣故，便生歡喜，言我出生死，彼是增上慢。
「本是增上慢，為勸是人令勤修行，彼聞法已，即便修行趣于正道。是故，佛說：『聞已得知法、聞已不作惡、聞已離無利、聞已得涅槃。』」
那羅延言：「云何比丘念法相應？」
凈威答言：「無相應、無不相應，若能如是，念法相應。」
那羅延言：「彼修行者是語相應。」
「複次，那羅延！若有比丘與念法相應，則不起瞋、不起憍慢，是名正思惟。
「若有觀察說法去來現在，若解所說，為斷故說、為解故說、為修故說，不得過去世之所作、不得未來世之所作、不得現在世之所作，是正修行。
「若正觀一切法性常滅，是名正修思惟所見；若見一切法性常寂，是名修正思惟所見；若正觀一切法性常定，是名修正思惟所見；若正觀諸法畢竟不生，是名修正思惟所見；若
【現代漢語翻譯】 現代漢語譯本：當佛陀宣講佛法時，五百位比丘因為不執著于任何法，斷盡了煩惱，心得到解脫；八千位天人遠離了塵世的污垢，獲得了清凈的法眼。
那時，那羅延菩薩（Narayan Bodhisattva）對凈威力士（Pure Power Warrior）說：『正如佛陀所說，應當依循佛法的意義，而不是執著于文字。然而，這些眾生不理解這個道理，他們的行為偏離了正道，既不理解文字的表面含義，也不理解文字背後的深層意義。正因為他們不理解，所以佛陀才說要依循意義，而不是執著于文字。依循文字或依循意義，其真正的含義都超越了文字本身。』
『善男子！正如佛陀所說，有兩種因緣能夠產生正確的見解。一種是，有些人沒有聽聞過正法，在調伏煩惱的修行中，因為一些微小的緣由就感到歡喜，並聲稱自己已經脫離了生死輪迴，這些人是增上慢者（自以為是的人）。』
『他們原本就是增上慢者，爲了勸導這些人精進修行，當他們聽聞佛法后，就會開始修行，走向正道。因此，佛陀說：『聽聞佛法后就能瞭解佛法，聽聞佛法后就不會作惡，聽聞佛法后就能遠離無益之事，聽聞佛法后就能證得涅槃（Nirvana）。』』
那羅延菩薩問：『比丘如何才能做到與佛法相應呢？』
凈威力士回答說：『既沒有相應，也沒有不相應。如果能夠這樣理解，就是與佛法相應。』
那羅延菩薩說：『修行者這樣說是與佛法相應的。』
『此外，那羅延！如果比丘能夠與念法相應，就不會生起嗔恨，也不會生起驕慢，這被稱為正思惟（Right Thought）。』
『如果有人觀察佛法在過去、現在和未來的宣講，如果理解佛法是爲了斷除煩惱而說，爲了解脫而說，爲了修行而說，就不會執著於過去世所做的事情，也不會執著于未來世所做的事情，也不會執著于現在世所做的事情，這就是正修行。』
『如果正確地觀察一切法的本性是常滅的，這被稱為修正思惟所見；如果看到一切法的本性是常寂的，這被稱為修正思惟所見；如果正確地觀察一切法的本性是常定的，這被稱為修正思惟所見；如果正確地觀察諸法畢竟不生，這被稱為修正思惟所見；如果』
【English Translation】 English version: When the Buddha was expounding the Dharma, five hundred Bhikkhus, not clinging to any Dharma, exhausted their outflows and their minds were liberated; eight thousand Devas, being far from the defilements of the world, attained the pure Dharma eye.
At that time, Narayan Bodhisattva said to Pure Power Warrior: 'As the Buddha said, one should rely on the meaning, not on the words. However, these beings do not understand this meaning, and their actions deviate from the right path, neither understanding the literal meaning of the words nor the deeper meaning behind them. Because they do not understand, the Buddha said to rely on the meaning, not on the words. Relying on the words or relying on the meaning, the true meaning transcends the words themselves.'
'Good man! As the Buddha said, there are two causes and conditions that can give rise to right view. One is that some people have not heard the true Dharma, and in the practice of subduing afflictions, they feel joy for some minor reason and claim that they have escaped the cycle of birth and death. These people are arrogant (those who think too highly of themselves).'
'They were originally arrogant, and in order to encourage these people to diligently practice, when they hear the Dharma, they will begin to practice and walk the right path. Therefore, the Buddha said: 'Having heard the Dharma, one knows the Dharma; having heard the Dharma, one does not do evil; having heard the Dharma, one is far from what is unprofitable; having heard the Dharma, one attains Nirvana.''
Narayan Bodhisattva asked: 'How can a Bhikkhu be in accordance with the Dharma?'
Pure Power Warrior replied: 'There is neither accordance nor non-accordance. If one can understand this, one is in accordance with the Dharma.'
Narayan Bodhisattva said: 'A practitioner who speaks like this is in accordance with the Dharma.'
'Furthermore, Narayan! If a Bhikkhu is in accordance with mindfulness of the Dharma, he will not give rise to anger, nor will he give rise to arrogance. This is called Right Thought.'
'If one observes the Dharma being expounded in the past, present, and future, and if one understands that the Dharma is spoken to eliminate afflictions, to liberate, and to practice, one will not cling to what was done in the past, nor will one cling to what will be done in the future, nor will one cling to what is being done in the present. This is right practice.'
'If one correctly observes that the nature of all Dharmas is constantly ceasing, this is called the view of right contemplation; if one sees that the nature of all Dharmas is constantly tranquil, this is called the view of right contemplation; if one correctly observes that the nature of all Dharmas is constantly stable, this is called the view of right contemplation; if one correctly observes that all Dharmas ultimately do not arise, this is called the view of right contemplation; if'
正觀一切法實無常，是名修正思惟所見；若正觀一切法無常滅，是名修正思惟所見。
「若彼見者及以所見，都不可見、如如見、如不見，如是名為說示思惟。」
是時，世尊贊凈威力士：「善哉，善哉！善男子！汝之所說如是相應。若能如是，則于諸法無有愚癡；如是修行則無有障。正修行者，無縛、無解。何以故？正思惟者，於一切法無斷、無趣。
「若如是者，名為正見見一切法，如是正見。云何正見？謂不見法。所言見者，是說無生不實之言，語不實者說無生名。
「如我所說，諸法無生，以慧初見，若至正位名為正見。若如是見名至正位。以何因緣名為正位？我與無我二俱平等，如無我等諸法等起，是名正位。」
集一切福德經卷中 大正藏第 12 冊 No. 0382 集一切福德三昧經
集一切福德三昧經卷下
姚秦三藏鳩摩羅什譯
爾時，那羅延菩薩即白佛言：「希有世尊！希有善逝！諸法如是性常寂滅，菩薩摩訶薩能聽是法、能知是法、能信是法，不中涅槃。」
佛告那羅延：「菩薩方便力能如是。若菩薩成就善方便者，于唸唸中能得四法。何等四？謂大慈、大悲、知一切智、佛出於世不斷法種。
「如是四法修行諸法，知
【現代漢語翻譯】 現代漢語譯本：正確地觀察一切法實際上是無常的，這被稱為修正思惟所見；如果正確地觀察一切法是無常且會滅的，這也被稱為修正思惟所見。 『如果觀察者和被觀察的對象，都不可見，如實地見，如同不見，這樣就稱為顯示思惟。』 這時，世尊讚歎凈威力士說：『好啊，好啊！善男子！你所說的與此相應。如果能夠這樣，那麼對於諸法就不會有愚癡；這樣修行就不會有障礙。正確修行的人，沒有束縛，也沒有解脫。為什麼呢？因為正確思惟的人，對於一切法沒有斷滅，也沒有趨向。』 『如果能夠這樣，就稱為正見，見到一切法，這就是正見。什麼是正見呢？就是不見法。所說的見，是說無生不實的言語，說不實的話就稱為無生。』 『正如我所說，諸法無生，以智慧初見，如果達到正位就稱為正見。如果這樣見就稱為達到正位。以什麼因緣稱為正位呢？我與無我兩者都是平等的，如同無我一樣，諸法平等生起，這就是正位。』
《集一切福德經》卷中 大正藏第 12 冊 No. 0382 《集一切福德三昧經》
《集一切福德三昧經》卷下
姚秦三藏鳩摩羅什譯
這時，那羅延菩薩（Narayana Bodhisattva）即對佛說：『稀有啊，世尊！稀有啊，善逝！諸法是這樣，其自性常寂滅，菩薩摩訶薩（Bodhisattva Mahasattva）能夠聽聞此法、能夠了解此法、能夠相信此法，不會進入涅槃（Nirvana）。』 佛告訴那羅延：『菩薩的方便力能夠這樣。如果菩薩成就了善巧方便，在每一個念頭中都能得到四種法。是哪四種呢？就是大慈（Maha-maitri）、大悲（Maha-karuna）、知一切智（Sarvajnata）、佛陀出現於世間不斷絕法種。』 『像這樣四種法修行諸法，知道』
【English Translation】 English version: To correctly observe that all dharmas (phenomena) are in reality impermanent, this is called correct contemplation and view; if one correctly observes that all dharmas are impermanent and cease, this is also called correct contemplation and view. 'If the observer and the observed are both not seen, seen as they truly are, as if not seen, this is called showing contemplation.' At that time, the World Honored One praised Pure Power Warrior: 'Excellent, excellent! Good man! What you have said is in accordance with this. If one can be like this, then there will be no ignorance regarding all dharmas; if one cultivates like this, there will be no obstacles. One who cultivates correctly has no bondage and no liberation. Why? Because one who contemplates correctly has no cessation and no inclination towards any dharma.' 'If it is like this, it is called right view, seeing all dharmas, this is right view. What is right view? It is not seeing dharmas. What is called seeing is speaking of the unreal words of non-arising, speaking unreal words is called non-arising.' 'As I have said, all dharmas are non-arising, initially seen with wisdom, if one reaches the right position, it is called right view. If one sees like this, it is called reaching the right position. For what reason is it called the right position? The self and non-self are both equal, like non-self, all dharmas arise equally, this is the right position.'
Chapter Middle of the Sutra of Gathering All Merits Taisho Tripitaka Volume 12 No. 0382 Sutra of Samadhi of Gathering All Merits
Chapter Lower of the Sutra of Samadhi of Gathering All Merits
Translated by Kumarajiva of the Yao Qin Dynasty
At that time, Narayana Bodhisattva then said to the Buddha: 'Rare, World Honored One! Rare, Well-Gone One! Dharmas are like this, their nature is always tranquil and extinguished, Bodhisattva Mahasattvas who can hear this Dharma, can understand this Dharma, can believe this Dharma, will not enter Nirvana.' The Buddha told Narayana: 'The power of the Bodhisattva's skillful means can be like this. If a Bodhisattva achieves skillful means, in every thought, they can obtain four dharmas. What are the four? They are great loving-kindness (Maha-maitri), great compassion (Maha-karuna), knowing all wisdom (Sarvajnata), and the Buddha appearing in the world without ceasing the lineage of the Dharma.' 'Like these four dharmas, cultivating all dharmas, knowing'
眾生界是正位相、知一切法性常寂滅，聞知信解不中涅槃，是名調伏法知利眾生。知已而見乃至不見。何以故？不捨一切諸眾生故。」
爾時，凈威力士白言：「世尊！菩薩摩訶薩如佛所說不墮正位。」
佛言：「善男子！是菩薩摩訶薩不作諸見，然事無不辦。
「聲聞之人不緣一切眾生、不緣佛種、不緣法種、不緣大乘，舍一切智、不觀一切智、不願一切智，滅有為法入聲聞位；菩薩摩訶薩緣一切眾生、緣不斷三寶種、緣于大乘，觀一切智不觀于命，知諸法一相不入正位，緣諸眾生遊戲諸禪，不墮聲聞位。善男子！是故當知菩薩摩訶薩常恒無我，不墮正位。」
爾時，凈威力士白佛言：「希有世尊！希有善逝！菩薩所行，一切聲聞、緣覺之人所不能及。」
爾時，文殊師利法王子在會而坐。那羅延菩薩白佛言：「世尊！是文殊師利法王之子在此會坐，乃能於是集一切福德三昧而無所說？」
爾時，文殊師利語那羅延菩薩言：「善男子！菩薩摩訶薩不為福德故修行菩提，菩薩不為利養名稱、不為生天、不為封邑、不為眷屬、不為讚歎、不為自樂，修行菩提。」
那羅延言：「文殊師利菩薩！以何而行菩提？」
文殊師利言：「善男子！菩薩為悲諸眾生故修行菩提，
【現代漢語翻譯】 現代漢語譯本：眾生界（一切有情眾生的存在）的真實狀態是正位相（真如實相），了知一切法的本性是常寂滅（永恒的寂靜），聽聞並理解這些而不執著于涅槃（解脫），這被稱為調伏法，能利益眾生。瞭解這些之後，既能見到又能不見（不執著于見與不見）。為什麼呢？因為不捨棄一切眾生。 這時，凈威力士（一位菩薩的名字）稟告佛說：『世尊！菩薩摩訶薩（偉大的菩薩）如您所說，不落入正位（不執著于真如實相）。』 佛說：『善男子！這位菩薩摩訶薩不執著于各種見解，然而所做的事情沒有不圓滿的。』 『聲聞之人（小乘修行者）不以一切眾生為緣，不以佛種（成佛的種子）為緣，不以法種（佛法的種子）為緣，不以大乘（菩薩道）為緣，捨棄一切智（佛的智慧），不觀察一切智，不希求一切智，滅除有為法（因緣和合的現象）而進入聲聞的果位；菩薩摩訶薩以一切眾生為緣，以不斷絕三寶（佛、法、僧）的種子為緣，以大乘為緣，觀察一切智而不執著于生命，了知諸法一相（一切法的本質是相同的）而不落入正位，以利益眾生為目的而遊戲于各種禪定，不墮入聲聞的果位。善男子！因此應當知道菩薩摩訶薩是常恒無我的，不落入正位。』 這時，凈威力士稟告佛說：『稀有啊，世尊！稀有啊，善逝（佛的尊稱）！菩薩所行的境界，是一切聲聞、緣覺之人（小乘修行者）所不能達到的。』 這時，文殊師利法王子（文殊菩薩）在法會中就坐。那羅延菩薩（一位菩薩的名字）稟告佛說：『世尊！這位文殊師利法王之子在此法會中就坐，竟然能夠在這種聚集一切福德的三昧（禪定）中而無所言說嗎？』 這時，文殊師利對那羅延菩薩說：『善男子！菩薩摩訶薩不是爲了福德而修行菩提（覺悟之道），菩薩不是爲了利養名聲，不是爲了生天，不是爲了封地，不是爲了眷屬，不是爲了讚歎，不是爲了自己快樂，而修行菩提。』 那羅延說：『文殊師利菩薩！以什麼而行菩提呢？』 文殊師利說：『善男子！菩薩是爲了悲憫一切眾生而修行菩提，』
【English Translation】 English version: The true state of the realm of sentient beings (the existence of all sentient beings) is the correct position (true suchness), knowing that the nature of all dharmas is constant quiescence (eternal stillness), hearing and understanding these without clinging to Nirvana (liberation), this is called the Dharma of Subduing, which benefits sentient beings. Having understood this, one can both see and not see (not clinging to seeing or not seeing). Why? Because one does not abandon all sentient beings. At that time, Pure Power Warrior (a Bodhisattva's name) said to the Buddha: 'World Honored One! The Bodhisattva Mahasattva (great Bodhisattva), as you have said, does not fall into the correct position (not clinging to true suchness).' The Buddha said: 'Good man! This Bodhisattva Mahasattva does not cling to various views, yet there is nothing that he does not accomplish perfectly.' 'Those of the Sravaka (Hinayana practitioners) do not take all sentient beings as their cause, do not take the Buddha-seed (the seed of Buddhahood) as their cause, do not take the Dharma-seed (the seed of the Dharma) as their cause, do not take the Mahayana (Bodhisattva path) as their cause, abandon all-wisdom (Buddha's wisdom), do not observe all-wisdom, do not seek all-wisdom, extinguish conditioned dharmas (phenomena arising from causes and conditions) and enter the Sravaka stage; the Bodhisattva Mahasattva takes all sentient beings as their cause, takes the non-extinction of the Three Jewels (Buddha, Dharma, Sangha) as their cause, takes the Mahayana as their cause, observes all-wisdom without clinging to life, knows that the one characteristic of all dharmas (the essence of all dharmas is the same) and does not fall into the correct position, plays in various samadhis (meditative states) for the benefit of sentient beings, and does not fall into the Sravaka stage. Good man! Therefore, you should know that the Bodhisattva Mahasattva is constantly without self, and does not fall into the correct position.' At that time, Pure Power Warrior said to the Buddha: 'Rare indeed, World Honored One! Rare indeed, Sugata (another name for the Buddha)! The realm of practice of the Bodhisattva is beyond the reach of all Sravakas and Pratyekabuddhas (Hinayana practitioners).' At that time, Manjushri, the Dharma Prince (Bodhisattva Manjushri), was sitting in the assembly. Narayana Bodhisattva (a Bodhisattva's name) said to the Buddha: 'World Honored One! This son of the Dharma King Manjushri is sitting in this assembly, yet he is able to remain silent in this samadhi (meditative state) that gathers all merits?' At that time, Manjushri said to Narayana Bodhisattva: 'Good man! The Bodhisattva Mahasattva does not cultivate Bodhi (the path to enlightenment) for the sake of merit, the Bodhisattva does not cultivate Bodhi for the sake of gain and fame, not for the sake of being born in heaven, not for the sake of fiefdoms, not for the sake of family, not for the sake of praise, not for the sake of his own happiness.' Narayana said: 'Manjushri Bodhisattva! By what does one practice Bodhi?' Manjushri said: 'Good man! The Bodhisattva cultivates Bodhi for the sake of compassion for all sentient beings,'
為於法故、為脫一切眾生苦故、為斷不實諸煩惱故、忍自苦故、無所為故，修行菩提，不惜身命。
「觀知無主、無宰、無居、無相、無思、無轉、無壞、無遷流轉、無侵毀害、勇健無降、無知解、無懶墮、無怖、無畏、無驚、無恐、無高、無下、無諂曲，堅住不動，樂寂獨一，一道一趣，住於一道、修行一道，為度一切諸眾生故。為如是利故，菩薩摩訶薩修行菩提。」
又問文殊師利：「菩薩云何修行菩提？」
文殊師利言：「善男子！菩薩摩訶薩無生、無滅，非無生滅行畢竟滅，無有餘生、無所言說，菩薩如是修行菩提。
「複次，那羅延！菩薩知過心已滅無所能行、未來心未至無所能行、現心不住無所能行，不著去來現在之心，菩薩摩訶薩能如是行，名修行菩提。
「複次，那羅延！菩薩若知施及菩提眾生如來等無二行、持戒菩提眾生如來等無二行、忍辱菩提眾生如來等無二行、精進菩提眾生如來等無二行、禪定菩提眾生如來等無二行、智慧菩提眾生如來等無二行，菩薩如是行六波羅蜜，則不壞敗行之性相，菩薩如是修行菩提。
「複次，那羅延！菩薩觀色空無有行。如觀色空；觀受、想、行、識空無有行。色空無盡，色畢竟盡，以其空故；受、想、行、識，識空無盡，
【現代漢語翻譯】 現代漢語譯本：爲了佛法，爲了解脫一切眾生的痛苦，爲了斷除虛妄的煩惱，忍受自身的痛苦，不求任何回報，修行菩提，不惜生命。 觀察認知到沒有主宰者，沒有支配者，沒有住所，沒有表象，沒有思慮，沒有轉變，沒有壞滅，沒有遷流，沒有侵犯損害，勇猛剛健不可降伏，沒有知解，沒有懶惰，沒有恐懼，沒有畏懼，沒有驚慌，沒有害怕，沒有高傲，沒有卑下，沒有諂媚虛偽，堅定不動搖，樂於寂靜獨處，一心一意，安住于正道，修行正道，爲了度化一切眾生。爲了這樣的利益，菩薩摩訶薩修行菩提。 又問文殊師利（Manjusri）：『菩薩如何修行菩提？』 文殊師利回答說：『善男子！菩薩摩訶薩沒有生，沒有滅，並非沒有生滅，修行達到究竟寂滅，沒有剩餘的生，沒有什麼可以言說，菩薩這樣修行菩提。』 『再者，那羅延（Narayana）！菩薩知道過去的心已經滅盡，沒有什麼可以行動；未來的心尚未到來，沒有什麼可以行動；現在的心不住留，沒有什麼可以行動。不執著於過去、未來、現在的心，菩薩摩訶薩能夠這樣修行，就叫做修行菩提。』 『再者，那羅延！菩薩如果知道佈施和菩提、眾生、如來（Tathagata）等同無二，持戒和菩提、眾生、如來等同無二，忍辱和菩提、眾生、如來等同無二，精進和菩提、眾生、如來等同無二，禪定和菩提、眾生、如來等同無二，智慧和菩提、眾生、如來等同無二，菩薩這樣修行六波羅蜜（Paramita），就不會破壞修行的本性，菩薩這樣修行菩提。』 『再者，那羅延！菩薩觀察色（Rupa）是空，沒有行為。如同觀察色是空一樣；觀察受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）是空，沒有行為。色空無盡，色畢竟空盡，因為它是空性的緣故；受、想、行、識，識空無盡，
【English Translation】 English version: For the sake of the Dharma, for the sake of liberating all sentient beings from suffering, for the sake of cutting off all unreal afflictions, enduring one's own suffering, without seeking anything in return, cultivating Bodhi, not cherishing one's own life. Observing and knowing that there is no master, no ruler, no dwelling, no form, no thought, no transformation, no destruction, no flowing, no harm or injury, courageous and invincible, without knowledge or understanding, without laziness, without fear, without dread, without alarm, without terror, without arrogance, without humility, without flattery or deceit, firmly abiding without wavering, delighting in solitude and tranquility, with one heart and one purpose, dwelling in the right path, cultivating the right path, for the sake of liberating all sentient beings. For such benefit, a Bodhisattva Mahasattva cultivates Bodhi. Then, Manjusri (Manjusri) was asked, 'How does a Bodhisattva cultivate Bodhi?' Manjusri replied, 'Good son! A Bodhisattva Mahasattva has no birth, no death, not that there is no birth and death, but that the practice reaches ultimate extinction, there is no remaining birth, there is nothing to be said, a Bodhisattva cultivates Bodhi in this way.' 'Furthermore, Narayana (Narayana)! A Bodhisattva knows that the past mind has ceased and there is nothing to be done; the future mind has not yet arrived and there is nothing to be done; the present mind does not abide and there is nothing to be done. Not clinging to the past, future, or present mind, a Bodhisattva Mahasattva who can practice in this way is called cultivating Bodhi.' 'Furthermore, Narayana! If a Bodhisattva knows that giving and Bodhi, sentient beings, and the Tathagata (Tathagata) are equal and non-dual, that keeping precepts and Bodhi, sentient beings, and the Tathagata are equal and non-dual, that patience and Bodhi, sentient beings, and the Tathagata are equal and non-dual, that diligence and Bodhi, sentient beings, and the Tathagata are equal and non-dual, that meditation and Bodhi, sentient beings, and the Tathagata are equal and non-dual, that wisdom and Bodhi, sentient beings, and the Tathagata are equal and non-dual, a Bodhisattva who practices the six Paramitas (Paramita) in this way will not destroy the nature of practice, a Bodhisattva cultivates Bodhi in this way.' 'Furthermore, Narayana! A Bodhisattva observes that form (Rupa) is empty and without action. Just as observing that form is empty; observing that feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are empty and without action. The emptiness of form is endless, form is ultimately empty, because it is empty; feeling, perception, mental formations, and consciousness, the emptiness of consciousness is endless,
識畢竟盡，以其空故。如其性盡，一切法盡；色無盡，受、想、行、識無盡。若有菩薩如是行者，是名為修菩提之行。
「複次，那羅延！菩薩勤斷凡夫法行，不生佛法行、不出生死行、不滿涅槃行、不見一切不善法成、不集善法不異處觀，如是解知不壞行性，是菩提行。那羅延！菩薩如是行，是名為修菩提之行。
「複次，那羅延！菩薩摩訶薩解眾生界無量、法界無量，眾生界、法界無盡滅行。何以故？眾生界、法界無有二故，無有二作、無有二相。不增、不減法界，不增眾生界、不減眾生界；如法界相，眾生界相亦復如是。
「又菩薩解知諸法無相，不盡法界行、不盡眾生界行；不盡法界行、不增法界行；不盡眾生界行、不增眾生界行；亦不住余妄想顛倒所起結使。如是正觀善知諸行，不壞諸有行、不壞我眾生壽命行。那羅延！菩薩如是行，名修菩提行。」
文殊師利法王子演說如是諸行法時，十六天子先向大乘，今者逮得無生法忍。
爾時，凈威力士欲為供養，守護是經，便作是言：「世尊！若有眾生信解是經，當得一切諸善吉利。」
爾時，離魔菩薩語文殊師利：「我亦欲說菩薩所行。」
文殊師利言：「善男子！今正是時，汝可演說。」
離魔菩薩言：
【現代漢語翻譯】 現代漢語譯本： 當『識』（vijñāna，意識）完全止息時，是因為它的本性是空無的。如果它的本性止息，那麼一切法（dharma，現象）也就止息了；色（rūpa，物質）沒有止息，受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）也沒有止息。如果菩薩這樣修行，就稱為修菩提（bodhi，覺悟）之行。
『再者，那羅延（Nārāyaṇa，印度教神祇，此處指代菩薩）！菩薩勤奮斷除凡夫的修行方式，不生起佛法的修行方式，不出生死輪迴的修行方式，不圓滿涅槃（nirvāṇa，寂滅）的修行方式，不認為一切不善法是成就的，不積聚善法，不以不同的角度觀察，像這樣理解並知道不壞的修行本性，這就是菩提之行。那羅延！菩薩這樣修行，就稱為修菩提之行。』
『再者，那羅延！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）理解眾生界（sattvadhātu，眾生存在的領域）是無量的，法界（dharmadhātu，一切現象的領域）是無量的，眾生界和法界是無盡滅的修行。為什麼呢？因為眾生界和法界不是二元的，沒有二元的造作，沒有二元的相狀。不增加、不減少法界，不增加眾生界、不減少眾生界；如同法界的相狀，眾生界的相狀也是如此。』
『又菩薩理解並知道諸法（dharma，現象）是無相的，不窮盡法界的修行，不窮盡眾生界的修行；不窮盡法界的修行，不增加法界的修行；不窮盡眾生界的修行，不增加眾生界的修行；也不執著于其他由妄想顛倒所產生的煩惱。像這樣正確地觀察並善巧地知道諸行，不破壞諸有的修行，不破壞我、眾生、壽命的修行。那羅延！菩薩這樣修行，稱為修菩提行。』
當文殊師利（Mañjuśrī，智慧菩薩）法王子演說這些修行法時，十六位天子先前傾向於大乘（Mahāyāna，大乘佛教），現在獲得了無生法忍（anutpattika-dharma-kṣānti，對無生之法的理解和接受）。
那時，凈威力士（凈威力菩薩）爲了供養和守護這部經，便說：『世尊！如果有眾生相信並理解這部經，將會得到一切吉祥如意。』
那時，離魔菩薩（Vimala-prabha，離垢光菩薩）對文殊師利說：『我也想說菩薩所修行的法。』
文殊師利說：『善男子！現在正是時候，你可以演說。』
離魔菩薩說：
【English Translation】 English version: When 『consciousness』 (vijñāna) is completely extinguished, it is because its nature is empty. If its nature is extinguished, then all phenomena (dharma) are also extinguished; form (rūpa) is not extinguished, nor are feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna). If a Bodhisattva practices in this way, it is called the practice of Bodhi (awakening).
『Furthermore, Nārāyaṇa (a Hindu deity, here referring to a Bodhisattva)! A Bodhisattva diligently abandons the practices of ordinary beings, does not generate practices of the Buddha's teachings, does not generate practices of birth and death, does not fulfill practices of Nirvana (liberation), does not see all unwholesome dharmas as accomplished, does not accumulate wholesome dharmas, and does not observe from different perspectives. Understanding and knowing the indestructible nature of practice in this way is the practice of Bodhi. Nārāyaṇa! A Bodhisattva who practices in this way is called practicing the path of Bodhi.』
『Furthermore, Nārāyaṇa! A Bodhisattva-Mahasattva (great Bodhisattva) understands that the realm of sentient beings (sattvadhātu) is immeasurable, the realm of phenomena (dharmadhātu) is immeasurable, and the realm of sentient beings and the realm of phenomena are practices of endless extinction. Why? Because the realm of sentient beings and the realm of phenomena are not dual, there is no dual creation, and there is no dual appearance. The realm of phenomena is neither increased nor decreased, the realm of sentient beings is neither increased nor decreased; just as the nature of the realm of phenomena is, so is the nature of the realm of sentient beings.』
『Moreover, a Bodhisattva understands and knows that all phenomena (dharma) are without characteristics, does not exhaust the practice of the realm of phenomena, does not exhaust the practice of the realm of sentient beings; does not exhaust the practice of the realm of phenomena, does not increase the practice of the realm of phenomena; does not exhaust the practice of the realm of sentient beings, does not increase the practice of the realm of sentient beings; and does not dwell on the afflictions arising from other delusions and inversions. Observing correctly and skillfully knowing all practices in this way, does not destroy the practice of existence, does not destroy the practice of self, sentient beings, and lifespan. Nārāyaṇa! A Bodhisattva who practices in this way is called practicing the path of Bodhi.』
When the Dharma Prince Mañjuśrī (Bodhisattva of Wisdom) expounded these practices, the sixteen celestial princes, who had previously inclined towards the Mahāyāna (Great Vehicle), now attained the acceptance of the non-arising of phenomena (anutpattika-dharma-kṣānti).
At that time, the Pure Power Warrior (Pure Power Bodhisattva), wishing to make offerings and protect this scripture, said: 『World Honored One! If there are sentient beings who believe and understand this scripture, they will obtain all good fortune and auspiciousness.』
At that time, the Bodhisattva Vimala-prabha (Bodhisattva of Immaculate Light) said to Mañjuśrī: 『I also wish to speak about the practices of Bodhisattvas.』
Mañjuśrī said: 『Good man! Now is the right time, you may speak.』
The Bodhisattva Vimala-prabha said:
「文殊師利！行一切法行是菩薩行、行一切魔行是菩薩行、行一切眾生行是菩薩行；若行學、行無學行是菩薩行，行緣覺行是菩薩行。何以故？菩薩摩訶薩應遍學故。」
爾時，那羅延菩薩問離魔天子：「云何菩薩學行一切諸眾生行？」
天子答言：「那羅延！菩薩應學八萬四千行。何等八萬四千行？謂二萬一千是貪慾行、二萬一千是瞋恚行、二萬一千是愚癡行、二萬一千是等分行。菩薩悉應入是諸行行，于貪慾斷離貪慾行、于瞋恚斷離瞋恚行、于愚癡斷離愚癡行、于等分斷離等分行。菩薩行一切眾生行，不染眾生行、現行一切諸眾生行，為化眾生故，是名菩薩行菩提行。」
那羅延言：「天子！云何一切魔行是菩薩行？」
天子言：「一切魔行入菩薩心，菩薩應覺隨所起魔業而不隨之，不為魔行之所繫縛，入一切行而修行之，應示魔天令不得便，當教化魔離於魔業。」
那羅延言：「天子！云何學聲聞、緣覺行是菩薩行？」
天子言：「善男子！如是一切行，是實性行、是無報行、是無住行、是無趣行、是無生行，解知自行。菩薩應當如是修行。」
離魔天子如是說已，語文殊師利法王子：「善男子！汝今復說如是之行。」
文殊師利言：「天子！菩薩所行過諸
【現代漢語翻譯】 現代漢語譯本 文殊師利（Manjusri，菩薩名）！實踐一切法（dharma，佛法）的修行是菩薩的修行，實踐一切魔（mara，障礙修行的惡勢力）的修行是菩薩的修行，實踐一切眾生（sentient beings）的修行是菩薩的修行；如果實踐有學（śaikṣa，指還在學習階段的修行者）的修行、實踐無學（aśaikṣa，指已完成學習的修行者）的修行是菩薩的修行，實踐緣覺（pratyekabuddha，獨自覺悟者）的修行是菩薩的修行。為什麼呢？因為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）應當普遍學習一切法。 那時，那羅延（Narayana，菩薩名）菩薩問離魔（Vimocana，菩薩名）天子：『菩薩如何學習實踐一切眾生的修行？』 天子回答說：『那羅延！菩薩應當學習八萬四千種修行。哪八萬四千種修行呢？就是二萬一千種是貪慾（raga，貪愛）的修行，二萬一千種是瞋恚（dvesha，嗔恨）的修行，二萬一千種是愚癡（moha，迷惑）的修行，二萬一千種是等分（sama，平等）的修行。菩薩都應當進入這些修行中去實踐，在貪慾中斷除貪慾的修行，在瞋恚中斷除瞋恚的修行，在愚癡中斷除愚癡的修行，在等分中斷除等分的修行。菩薩實踐一切眾生的修行，不被眾生的修行所污染，顯現實踐一切眾生的修行，爲了教化眾生的緣故，這叫做菩薩的菩提（bodhi，覺悟）修行。』 那羅延說：『天子！為什麼說一切魔的修行是菩薩的修行？』 天子說：『一切魔的修行進入菩薩的心中，菩薩應當覺察到隨之而起的魔業而不跟隨它，不被魔的修行所束縛，進入一切修行而修行，應當向魔天顯示令他們不得方便，應當教化魔離開魔業。』 那羅延說：『天子！為什麼說學習聲聞（śrāvaka，聽聞佛法而修行者）、緣覺的修行是菩薩的修行？』 天子說：『善男子！像這樣的一切修行，是實性（tattva，真實本性）的修行，是無報（avipaka，沒有果報）的修行，是無住（apratiṣṭha，不住于任何處）的修行，是無趣（agati，沒有去處）的修行，是無生（anutpāda，不生不滅）的修行，理解並知道自己的修行。菩薩應當像這樣修行。』 離魔天子這樣說完后，對文殊師利法王子說：『善男子！你現在再說一說這樣的修行。』 文殊師利說：『天子！菩薩所實踐的修行超越了所有』
【English Translation】 English version Manjusri (Manjusri, a Bodhisattva)! Practicing all dharma (dharma, Buddhist teachings) is the practice of a Bodhisattva, practicing all mara (mara, evil forces that hinder practice) is the practice of a Bodhisattva, practicing all sentient beings is the practice of a Bodhisattva; if practicing the practice of a śaikṣa (śaikṣa, a practitioner still in the learning stage), practicing the practice of an aśaikṣa (aśaikṣa, a practitioner who has completed learning) is the practice of a Bodhisattva, practicing the practice of a pratyekabuddha (pratyekabuddha, one who achieves enlightenment alone) is the practice of a Bodhisattva. Why? Because a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great Bodhisattva) should universally learn all dharmas. At that time, Bodhisattva Narayana (Narayana, a Bodhisattva) asked the Deva Vimocana (Vimocana, a Bodhisattva): 'How does a Bodhisattva learn to practice the practices of all sentient beings?' The Deva replied: 'Narayana! A Bodhisattva should learn eighty-four thousand practices. What are the eighty-four thousand practices? They are twenty-one thousand practices of raga (raga, greed), twenty-one thousand practices of dvesha (dvesha, hatred), twenty-one thousand practices of moha (moha, delusion), and twenty-one thousand practices of sama (sama, equanimity). A Bodhisattva should enter into all these practices, in greed, sever the practice of greed, in hatred, sever the practice of hatred, in delusion, sever the practice of delusion, and in equanimity, sever the practice of equanimity. A Bodhisattva practices the practices of all sentient beings, is not defiled by the practices of sentient beings, manifests the practice of all sentient beings, for the sake of transforming sentient beings, this is called the Bodhisattva's practice of bodhi (bodhi, enlightenment).' Narayana said: 'Deva! Why is it said that all mara's practices are the practices of a Bodhisattva?' The Deva said: 'All mara's practices enter the mind of a Bodhisattva, the Bodhisattva should be aware of the mara's actions that arise and not follow them, not be bound by the mara's practices, enter into all practices and practice them, should show the mara devas that they cannot take advantage, and should teach the maras to leave their mara's actions.' Narayana said: 'Deva! Why is it said that learning the practices of śrāvaka (śrāvaka, one who practices by hearing the Dharma) and pratyekabuddha is the practice of a Bodhisattva?' The Deva said: 'Good man! All such practices are practices of tattva (tattva, true nature), practices of avipaka (avipaka, without retribution), practices of apratiṣṭha (apratiṣṭha, not abiding anywhere), practices of agati (agati, without a destination), practices of anutpāda (anutpāda, neither arising nor ceasing), understanding and knowing one's own practice. A Bodhisattva should practice in this way.' After the Deva Vimocana finished speaking, he said to the Dharma Prince Manjusri: 'Good man! Now you speak again about such practices.' Manjusri said: 'Deva! The practices that a Bodhisattva practices surpass all.'
境界。何以故？此行非是眼境界數，亦非色、聲、香、味、觸、法境界之數。天子！是故當知，是善丈夫所行諸行，過諸境界。複次，天子！若菩薩摩訶薩如是修行，則是諸佛之所許可，無有過咎。若如是行，是名菩薩修行正行。」
天子言：「文殊師利！菩薩云何修行諸佛所許可行？」
文殊師利言：「天子！一切諸法實際自空，如來如是而覺知之。若菩薩住如是法行，佛所許可；若乃至涅槃，生見著行，則誑諸佛。
「天子！一切諸法實際無相，如來世尊如是覺知；若有菩薩為諸法作相，與相俱住，則誑諸佛。一切諸法實際無愿，如來世尊如是覺知，無行、無實、無生、無起、無所有、無形、無相、亦非無相、無來、無去、無住，本性清凈，本性明瞭，其性常滅，一切諸法猶如虛空，如來世尊如是覺知；若是菩薩于諸法性若有少得，則誑如來應正遍覺。
「天子！若是菩薩共空俱住，生於見著；是菩薩共無相俱住，生於見著；若是菩薩共無愿俱住，生於見著；則誑諸佛。若是菩薩出過三界，知一切法無實、無生、無起、無有、無形、無相、無來、無去、無住，本性清凈、本性照明、本性常滅，同如虛空本性無垢；若如是知，是名菩薩不誑諸佛。」
爾時，世尊贊文殊師利：「善哉
【現代漢語翻譯】 現代漢語譯本：境界。這是什麼緣故呢？因為這種修行不是眼睛所能感知的境界，也不是色、聲、香、味、觸、法這些境界所能包含的。天子啊！因此應當知道，這是善男子所修行的各種行為，超越了一切境界。再者，天子！如果菩薩摩訶薩這樣修行，就是諸佛所認可的，沒有任何過失。如果這樣修行，就稱為菩薩的正確修行。 天子問道：『文殊師利（Manjusri，菩薩名）！菩薩如何修行才能符合諸佛所認可的修行呢？』 文殊師利回答說：『天子！一切諸法的實相本來就是空性的，如來（Tathagata，佛的稱號）是這樣覺知的。如果菩薩安住于這樣的法中修行，就是佛所認可的；如果乃至執著于涅槃（Nirvana，佛教的最高境界），產生見解和執著，那就是欺騙諸佛。 天子！一切諸法的實相本來就是無相的，如來世尊（Bhagavan，佛的稱號）是這樣覺知的；如果有菩薩為諸法設立相狀，並執著于這些相狀，那就是欺騙諸佛。一切諸法的實相本來就是無愿的，如來世尊是這樣覺知的，它們無行、無實、無生、無起、無所有、無形、無相、也非無相、無來、無去、無住，本性清凈，本性明瞭，其性常滅，一切諸法猶如虛空，如來世尊是這樣覺知的；如果菩薩對於諸法的本性有絲毫的執著，那就是欺騙如來應正遍覺（Tathagata Arhat Samyaksambuddha，佛的稱號）。 天子！如果菩薩執著于空性，產生見解和執著；如果菩薩執著于無相，產生見解和執著；如果菩薩執著于無愿，產生見解和執著；那就是欺騙諸佛。如果菩薩超越三界（Trailokya，欲界、色界、無色界），知道一切法無實、無生、無起、無有、無形、無相、無來、無去、無住，本性清凈、本性照明、本性常滅，如同虛空一樣本性無垢；如果這樣認知，就稱為菩薩不欺騙諸佛。』 這時，世尊（Bhagavan，佛的稱號）讚歎文殊師利說：『說得好啊！』
【English Translation】 English version: Realm. Why is that? Because this practice is not within the realm of what the eye can perceive, nor is it within the realm of form, sound, smell, taste, touch, or mental objects. O son of the gods! Therefore, you should know that these are the various practices undertaken by a virtuous person, which transcend all realms. Furthermore, O son of the gods! If a Bodhisattva Mahasattva practices in this way, it is approved by all Buddhas, and there is no fault. If one practices in this way, it is called the correct practice of a Bodhisattva. The son of the gods said: 'Manjusri (a Bodhisattva's name)! How does a Bodhisattva practice in a way that is approved by all Buddhas?' Manjusri replied: 'O son of the gods! The true nature of all dharmas (phenomena) is inherently empty, and the Tathagata (a title of the Buddha) knows it as such. If a Bodhisattva abides in and practices according to this dharma, it is approved by the Buddha; if, even until Nirvana (the highest state in Buddhism), one generates views and attachments, then one deceives the Buddhas. O son of the gods! The true nature of all dharmas is inherently without characteristics, and the Bhagavan (a title of the Buddha) knows it as such; if a Bodhisattva creates characteristics for dharmas and dwells with these characteristics, then one deceives the Buddhas. The true nature of all dharmas is inherently without aspiration, and the Bhagavan knows it as such, they are without action, without substance, without arising, without origination, without existence, without form, without characteristics, also not without characteristics, without coming, without going, without abiding, their inherent nature is pure, their inherent nature is clear, their nature is always extinguished, all dharmas are like empty space, and the Bhagavan knows it as such; if a Bodhisattva has even the slightest attachment to the nature of dharmas, then one deceives the Tathagata Arhat Samyaksambuddha (a title of the Buddha). O son of the gods! If a Bodhisattva dwells with emptiness, generating views and attachments; if a Bodhisattva dwells with no characteristics, generating views and attachments; if a Bodhisattva dwells with no aspiration, generating views and attachments; then one deceives the Buddhas. If a Bodhisattva transcends the three realms (Trailokya, the realms of desire, form, and formlessness), knowing that all dharmas are without substance, without arising, without origination, without existence, without form, without characteristics, without coming, without going, without abiding, their inherent nature is pure, their inherent nature is illuminating, their inherent nature is always extinguished, like empty space, their inherent nature is without defilement; if one knows it in this way, it is called a Bodhisattva not deceiving the Buddhas.' At that time, the Bhagavan praised Manjusri, saying: 'Well said!'
，善哉！文殊師利！快說此語。若是菩薩如是修行，名菩提行，疾得受記。
「文殊師利！我昔過去于然燈佛前，所住諸行都不得記。何以故？我有相行、有所依行、有所著行，我於是后見然燈佛，得過諸行，當初見時離諸行見，知一切法自性不生。時然燈佛授我記言：『汝於是后當得作佛，號釋迦牟尼如來、應、正遍覺。』我於是時得無生忍。是故，文殊師利！若有菩薩欲速疾得無生法忍，於是品中應如是修，不著諸法。」
爾時，文殊師利白言：「世尊！菩薩摩訶薩為緣何法得無生忍？」
佛言：「文殊師利！緣陰界入得無生忍，彼得一切諸法之忍，亦復緣于常樂我凈，彼得法忍。文殊師利！所言忍者，名緣一切諸法無盡；所言忍者，名之為正。文殊師利！忍之所緣，非與世法而共俱行；非凡夫法、非學法、非無學法、非緣覺法、非菩薩法、非佛法，而共俱行。不與一切諸法俱行，名為得忍。舍於一切諸法想著，名之為忍。是忍亦不在於眼色、耳聲、鼻香、舌味、身觸、意法數中，無盡、不盡，名之為忍。是忍亦復不離是界，是名為忍。」
說是忍時，有五百菩薩本先佛所種諸善根，得無生忍，作如是言：「此集一切福德三昧，能令我等住于所住，亦令我等滿無量法。世尊！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本： 「太好了，文殊師利！請快說此話。如果菩薩這樣修行，就稱為菩提行，很快就能得到授記。」 「文殊師利！我過去在燃燈佛（Dipamkara Buddha）前，所修的各種行都未能得到授記。為什麼呢？因為我當時是有相的修行、有所依的修行、有所執著的修行。後來我見到燃燈佛，超越了各種修行，在初見時就離開了各種修行的見解，知道一切法的自性是不生的。那時燃燈佛給我授記說：『你將來會成佛，號為釋迦牟尼如來（Sakyamuni Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）。』我那時得到了無生法忍。所以，文殊師利！如果有菩薩想快速得到無生法忍，就應該按照這一品所說的修行，不執著於一切法。」 這時，文殊師利（Manjusri）問佛說：「世尊！菩薩摩訶薩（Bodhisattva-Mahasattva）是憑藉什麼法得到無生法忍的呢？」 佛說：「文殊師利！憑藉陰（skandha）、界（dhatu）、入（ayatana）得到無生法忍，他們得到一切諸法的忍，也憑藉常、樂、我、凈（nitya, sukha, atman, subha）得到法忍。文殊師利！所說的『忍』，是指緣於一切諸法無盡；所說的『忍』，是指正。文殊師利！忍所緣的，不是與世間法共同執行；不是凡夫法、不是有學法、不是無學法、不是緣覺法、不是菩薩法、不是佛法，而共同執行。不與一切諸法共同執行，稱為得到忍。捨棄對一切諸法的執著，稱為忍。這種忍也不在眼、色、耳、聲、鼻、香、舌、味、身、觸、意、法這些數中，無盡、不盡，稱為忍。這種忍也不離開這些界，這稱為忍。」 在說這種忍的時候，有五百位菩薩，他們過去在佛那裡種下各種善根，得到了無生法忍，他們這樣說：『這種集一切福德的三昧，能讓我們安住于所安住的境界，也能讓我們圓滿無量法。世尊！菩薩摩訶薩』
【English Translation】 English version: 「Excellent, Manjusri! Quickly speak these words. If a Bodhisattva cultivates in this way, it is called Bodhi practice, and they will quickly receive a prediction.」 「Manjusri! In the past, before Dipamkara Buddha, all the practices I engaged in did not receive a prediction. Why? Because my practice was with characteristics, with reliance, and with attachment. Later, when I saw Dipamkara Buddha, I transcended all practices. At the initial sight, I was free from the view of all practices, and I knew that the self-nature of all dharmas is unborn. At that time, Dipamkara Buddha gave me a prediction, saying: 『In the future, you will become a Buddha, named Sakyamuni Tathagata, Arhat, Samyaksambuddha.』 At that time, I attained the tolerance of non-origination. Therefore, Manjusri! If a Bodhisattva wishes to quickly attain the tolerance of non-origination, they should cultivate as described in this chapter, without attachment to any dharmas.」 At that time, Manjusri asked the Buddha, 「World Honored One! By what dharma does a Bodhisattva-Mahasattva attain the tolerance of non-origination?」 The Buddha said, 「Manjusri! Through the skandhas, dhatus, and ayatanas, one attains the tolerance of non-origination. They attain the tolerance of all dharmas, and also through the eternal, bliss, self, and pure (nitya, sukha, atman, subha), they attain the dharma tolerance. Manjusri! What is called 『tolerance』 means being connected to the endlessness of all dharmas; what is called 『tolerance』 means being correct. Manjusri! What tolerance is connected to does not operate together with worldly dharmas; it does not operate together with the dharmas of ordinary beings, the dharmas of learners, the dharmas of non-learners, the dharmas of Pratyekabuddhas, the dharmas of Bodhisattvas, or the dharmas of Buddhas. Not operating together with all dharmas is called attaining tolerance. Abandoning attachment to all dharmas is called tolerance. This tolerance is also not within the count of eye, form, ear, sound, nose, smell, tongue, taste, body, touch, mind, and dharma. It is endless and not endless, and this is called tolerance. This tolerance also does not depart from these realms, and this is called tolerance.」 While this tolerance was being explained, five hundred Bodhisattvas, who had planted various good roots in the past with the Buddhas, attained the tolerance of non-origination, and they said, 『This samadhi that gathers all merits can enable us to abide in what we abide in, and also enable us to fulfill immeasurable dharmas. World Honored One! Bodhisattva-Mahasattva』
應至心聽甚深諸法，應當修集。」
爾時，那羅延菩薩問文殊師利：「云何菩薩於是深法所作已辦？」
文殊師利言：「若有菩薩知一切法無作、無不作，是名菩薩所作已辦。若知一切諸法無行作已，不執、不作、無忘，是名菩薩所作已辦。若是菩薩隨所作無恩，是名知恩。有為、無為不生高下，不得作者亦有所作，謂作佈施住于迴向；亦不得施、不得菩提、不得自他，是名菩薩所作已辦。守護凈戒迴向菩提亦不得戒，修行、忍進、禪定、智慧亦不得慧，是名菩薩所作已辦。若不得身、口、意善業，知是菩薩所作已辦；若不得身，不得口、意所集莊嚴，知是菩薩所作已辦。」
爾時，常精進菩薩語文殊師利：「我亦欲說菩薩摩訶薩所作已辦。」
文殊師利言：「善男子！今正是時，汝便可說。」
常精進菩薩語文殊師利言：「若菩薩能令一眾生入佛法中，如是菩薩所作已辦。若有菩薩受眾生食，若施與他，不以畏故，皆悉攝在無上菩提，是名菩薩福田清凈。若彼施者及與受者如法而作，是名菩薩二俱清凈。
「若是菩薩以佛音聲令他得聞，自住施、戒、忍、進、禪、慧作正憶念，于大眾中說六波羅蜜，令他得聞憶念受持如此善根，知是菩薩所作已辦，能消供養。
「若是
【現代漢語翻譯】 現代漢語譯本：應當以至誠之心聽聞甚深的佛法，並且應當努力修習。
當時，那羅延菩薩（Narayan Bodhisattva，佛教護法神之一）問文殊師利菩薩（Manjushri Bodhisattva，智慧的象徵）：「菩薩如何才能算是對於這些甚深佛法已經完成了應做之事呢？」
文殊師利菩薩回答說：「如果菩薩了知一切法既不是『作』也不是『不作』，這就叫做菩薩完成了應做之事。如果了知一切諸法在行為上沒有『作』，不執著、不造作、不遺忘，這就叫做菩薩完成了應做之事。如果菩薩所做的一切都不求回報，這才是真正的知恩。對於有為法和無為法不產生高下之分，不執著于『作者』卻又有所作為，比如行佈施時心懷迴向；不執著于施者、不執著于菩提、不執著于自己和他人，這就叫做菩薩完成了應做之事。守護清凈的戒律並回向菩提，卻不執著于戒律；修行、忍辱、精進、禪定、智慧，卻不執著于智慧，這就叫做菩薩完成了應做之事。如果菩薩不執著于身、口、意所行的善業，就可知道菩薩已經完成了應做之事；如果不執著于身體，不執著于身、口、意所積累的莊嚴，就可知道菩薩已經完成了應做之事。」
當時，常精進菩薩（Constant Exertion Bodhisattva，代表精進修行的菩薩）問文殊師利菩薩：「我也想說說菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）如何算是完成了應做之事。」
文殊師利菩薩說：「善男子！現在正是時候，你可以說了。」
常精進菩薩對文殊師利菩薩說：「如果菩薩能夠引導一個眾生進入佛法，這樣的菩薩就完成了應做之事。如果菩薩接受眾生的供養，或者佈施給他人，不是因為畏懼，而是將一切都攝入無上菩提之中，這就叫做菩薩的福田清凈。如果佈施者和接受者都如法而行，這就叫做菩薩的兩者都清凈。
『如果菩薩以佛的音聲讓他人聽聞，自己安住于佈施、持戒、忍辱、精進、禪定、智慧，並作正確的憶念，在大眾中宣說六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），讓他人聽聞、憶念、受持這些善根，就可知道這樣的菩薩已經完成了應做之事，能夠消受供養。
『如果菩薩』
【English Translation】 English version: One should listen to the profound dharmas with utmost sincerity and should diligently cultivate them.
At that time, Narayan Bodhisattva (a guardian deity in Buddhism) asked Manjushri Bodhisattva (symbol of wisdom), 'How does a Bodhisattva complete what needs to be done regarding these profound dharmas?'
Manjushri Bodhisattva replied, 'If a Bodhisattva understands that all dharmas are neither 'doing' nor 'not doing,' this is called a Bodhisattva completing what needs to be done. If one understands that all dharmas have no 'doing' in their actions, without attachment, without fabrication, and without forgetting, this is called a Bodhisattva completing what needs to be done. If a Bodhisattva does everything without seeking reward, this is true gratitude. Not creating distinctions of high and low between conditioned and unconditioned dharmas, not clinging to the 'doer' yet still acting, such as practicing giving with the intention of dedication; not clinging to the giver, not clinging to Bodhi, not clinging to self and others, this is called a Bodhisattva completing what needs to be done. Guarding pure precepts and dedicating them to Bodhi, yet not clinging to the precepts; practicing, patience, diligence, meditation, and wisdom, yet not clinging to wisdom, this is called a Bodhisattva completing what needs to be done. If a Bodhisattva does not cling to the good deeds of body, speech, and mind, it is known that the Bodhisattva has completed what needs to be done; if one does not cling to the body, does not cling to the adornments accumulated by body, speech, and mind, it is known that the Bodhisattva has completed what needs to be done.'
At that time, Constant Exertion Bodhisattva (representing diligent practice) asked Manjushri Bodhisattva, 'I also wish to speak about how a Bodhisattva Mahasattva (Great Bodhisattva) completes what needs to be done.'
Manjushri Bodhisattva said, 'Good man! Now is the right time, you may speak.'
Constant Exertion Bodhisattva said to Manjushri Bodhisattva, 'If a Bodhisattva can lead one sentient being into the Dharma, such a Bodhisattva has completed what needs to be done. If a Bodhisattva receives offerings from sentient beings, or gives to others, not out of fear, but includes everything in supreme Bodhi, this is called the pure field of merit of a Bodhisattva. If the giver and receiver both act in accordance with the Dharma, this is called both aspects of the Bodhisattva being pure.'
'If a Bodhisattva uses the voice of the Buddha to let others hear, and dwells in giving, precepts, patience, diligence, meditation, and wisdom, and makes correct mindfulness, and proclaims the Six Paramitas (giving, precepts, patience, diligence, meditation, and wisdom) in the assembly, letting others hear, remember, and uphold these roots of goodness, it is known that such a Bodhisattva has completed what needs to be done and can receive offerings.'
'If a Bodhisattva'
菩薩修行忍辱，若為怨賊、旃陀羅等之所罵辱，不瞋、不惱，為是眾生令生信喜，勤修精進、住精進力，知是菩薩所作已辦。
「若是菩薩以真金寶滿四天下，不貪是寶而作妄語，若他問法不相朋黨說言非法，知是菩薩所作已辦。
「若有菩薩七日絕食，若有人來作如是言：『汝若能捨菩提之心，殺諸眾生當與汝食。』而是菩薩終不為之，知是菩薩所作已辦。
「複次，文殊師利！若是菩薩見滿世界利刀、猛火，當從中過而往聽法，不愛身命作如是學：『念陰入界易得，佛難可遇、法難可聞、敬法眾生甚亦難得。』作是念已，入眾聽法，知是菩薩所作已辦。
「複次，文殊師利！若是菩薩從他人聞一四句偈，若戒、若施，心生歡喜，勝得轉輪立大王位；若以此偈令一人聞，勝得帝釋及梵王處；知是菩薩所作已辦。
「複次，文殊師利！若是菩薩能住眾中，在多聞中生大喜悅，以此多聞向一切智，不得滿三千大千世界珍寶生大歡喜，以自善根為一眾生迴向佛道用為欣慶，知是菩薩所作已辦。
「複次，文殊師利！菩薩為化諸眾生故，應勤精進、堅自莊嚴、修集多聞、捨身支節，於世八法其心無異；若是菩薩為佛慧故，寧捨身命不捨持戒；菩薩應當作于忍辱，能忍諸惡不善音聲；菩
【現代漢語翻譯】 現代漢語譯本 菩薩修行忍辱時，如果被怨賊、旃陀羅（賤民）等辱罵，不會嗔怒、惱恨，而是爲了使這些眾生生起信心和喜悅，勤奮修行精進，安住于精進的力量中，要知道這是菩薩所應做且已經完成的事情。 如果菩薩用真金寶物充滿四天下，也不會貪戀這些寶物而說妄語，如果有人向他請教佛法，也不會偏袒任何一方而說非法之言，要知道這是菩薩所應做且已經完成的事情。 如果菩薩七天不吃飯，有人來對他說：『你如果能捨棄菩提之心，殺害眾生，我就給你食物。』這位菩薩最終也不會這樣做，要知道這是菩薩所應做且已經完成的事情。 再者，文殊師利！如果菩薩看到充滿世界的利刀和猛火，也會從中穿過前去聽聞佛法，不愛惜自己的生命，這樣學習：『要知道五蘊、十二處、十八界這些容易得到，而佛難以遇到，佛法難以聽聞，恭敬佛法的眾生也很難遇到。』這樣想之後，進入人群聽聞佛法，要知道這是菩薩所應做且已經完成的事情。 再者，文殊師利！如果菩薩從他人那裡聽到一句四句偈，無論是關於戒律還是佈施，內心都會生起歡喜，勝過得到轉輪聖王的王位；如果用這句偈讓一個人聽聞，勝過得到帝釋天和梵天之位；要知道這是菩薩所應做且已經完成的事情。 再者，文殊師利！如果菩薩能夠安住在眾人之中，在聽聞佛法時生起極大的喜悅，用這些聽聞的佛法趨向一切智慧，不會因為得到充滿三千大千世界的珍寶而生起極大的歡喜，而是用自己的善根為一位眾生迴向佛道，以此為欣慰和慶幸，要知道這是菩薩所應做且已經完成的事情。 再者，文殊師利！菩薩爲了教化眾生，應當勤奮精進，堅定地莊嚴自己，修習多聞，捨棄身體和肢體，對於世間的八法（利、衰、毀、譽、稱、譏、苦、樂）內心沒有分別；如果菩薩爲了佛的智慧，寧願捨棄生命也不捨棄持戒；菩薩應當修習忍辱，能夠忍受各種惡劣不善的聲音；菩薩應當修習慈悲，對於一切眾生都應當生起慈悲之心。
【English Translation】 English version When a Bodhisattva practices patience, if they are insulted by enemies, thieves, Chandalas (outcasts), etc., they will not be angry or annoyed. Instead, they do so to inspire faith and joy in these beings, diligently cultivating vigor, abiding in the power of vigor, knowing that this is what a Bodhisattva should do and has already accomplished. If a Bodhisattva were to fill the four continents with genuine gold and jewels, they would not be greedy for these treasures and tell lies. If someone were to ask them about the Dharma, they would not be biased and speak of what is not the Dharma. Know that this is what a Bodhisattva should do and has already accomplished. If a Bodhisattva were to fast for seven days, and someone were to come and say, 'If you can abandon your Bodhi mind and kill living beings, I will give you food,' this Bodhisattva would ultimately not do it. Know that this is what a Bodhisattva should do and has already accomplished. Furthermore, Manjushri! If a Bodhisattva were to see the world filled with sharp knives and raging fires, they would pass through them to go and listen to the Dharma, not cherishing their own life, learning in this way: 'Know that the skandhas, the twelve entrances, and the eighteen realms are easy to obtain, while a Buddha is difficult to encounter, the Dharma is difficult to hear, and beings who respect the Dharma are also very difficult to find.' Having thought this, they would enter the assembly to listen to the Dharma. Know that this is what a Bodhisattva should do and has already accomplished. Furthermore, Manjushri! If a Bodhisattva were to hear a four-line verse from another person, whether about precepts or giving, their heart would be filled with joy, surpassing the joy of obtaining the position of a great king who turns the wheel; if they were to cause one person to hear this verse, it would surpass the joy of obtaining the position of Indra or Brahma. Know that this is what a Bodhisattva should do and has already accomplished. Furthermore, Manjushri! If a Bodhisattva can abide in the assembly, and in hearing the Dharma, they generate great joy, using this hearing of the Dharma to move towards all wisdom, they would not generate great joy from obtaining treasures that fill the three thousand great thousand worlds, but would instead dedicate their own roots of goodness to one living being, directing them towards the path of Buddhahood, taking this as their joy and celebration. Know that this is what a Bodhisattva should do and has already accomplished. Furthermore, Manjushri! A Bodhisattva, in order to transform all living beings, should diligently cultivate vigor, firmly adorn themselves, cultivate much learning, give up their body and limbs, and have no differentiation in their mind regarding the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and joy); if a Bodhisattva is doing it for the wisdom of the Buddha, they would rather give up their life than give up upholding the precepts; a Bodhisattva should practice patience, being able to endure all evil and unwholesome sounds; a Bodhisattva should practice compassion, and for all living beings, they should generate a compassionate heart.
薩應當勤加精進莊嚴佛土，菩薩應當獨一寂處，為不敗失菩提道故；菩薩應當不失正念，為修集六波羅蜜故。
「菩薩應當無所執著，勤進戒滿已作善業，不捨一切諸眾生故。菩薩應當堅誓莊嚴，為佛法種故。菩薩應當離諸諂偽，身、口、意法善質直故。菩薩應當自凈志欲，為救歸依諸眾生故。菩薩應當無所觀作，不著身命故。菩薩應當甘軟好語，善來問訊故。菩薩應當常先意語，無有瞋憤不言說故。菩薩應當猶若如地，無愛憎故。菩薩應當柔和善軟，同心歡樂故。菩薩應當善易教誨，速受教故。菩薩應當除舍憍慢，謙下一切諸眾生故。菩薩應當猶之如狗，不誑一切眾生，不違本誓故。
「菩薩應當諸眾生中起大慈心，一切空故。菩薩應當諸眾生中起大悲心，為諸眾生作大利故。菩薩應當生於大喜，欣樂修集諸善根故。菩薩應當修行大舍，不觀一切五欲樂故。菩薩應當不貪慳惜自捨身故。菩薩應當不著我所，不貪一切諸財物故。菩薩應當修大舍心，舍一切妄想故。
「菩薩應當具滿大財，聖七財故。菩薩應當牢堅志，固一切善根故。菩薩應當無有滿足，修集無量佛功德故。菩薩應當智慧勇健，摧四魔故。菩薩應當作大醫王，善治一切煩惱病故。菩薩應當為作應供，不捨菩提心故。菩薩應當作于福田
【現代漢語翻譯】 現代漢語譯本：菩薩應當勤奮精進，莊嚴佛土，菩薩應當獨自靜處，爲了不失去菩提之道；菩薩應當不失去正念，爲了修習六波羅蜜（六種到達彼岸的方法）的緣故。 菩薩應當無所執著，勤奮精進持守戒律圓滿，已經做了善業，不捨棄一切眾生的緣故。菩薩應當堅定誓願莊嚴，爲了佛法種子延續的緣故。菩薩應當遠離一切虛偽諂媚，身、口、意三業的法都善良正直的緣故。菩薩應當凈化自己的志向和慾望，爲了救度歸依的眾生的緣故。菩薩應當無所執著地行事，不執著于自身性命的緣故。菩薩應當言語溫和柔順，善於問候的緣故。菩薩應當常常先表達善意，沒有嗔恨憤怒而不說話的緣故。菩薩應當像大地一樣，沒有愛憎的緣故。菩薩應當柔和善良，與眾生同心歡樂的緣故。菩薩應當善於接受教誨，迅速接受教導的緣故。菩薩應當去除驕慢，謙卑對待一切眾生的緣故。菩薩應當像狗一樣，不欺騙一切眾生，不違背自己誓願的緣故。 菩薩應當在一切眾生中生起大慈心，因為一切都是空性的緣故。菩薩應當在一切眾生中生起大悲心，爲了給一切眾生帶來大利益的緣故。菩薩應當生起大喜心，歡喜修習一切善根的緣故。菩薩應當修行大舍心，不執著於一切五欲之樂的緣故。菩薩應當不貪婪吝嗇，捨棄自身一切的緣故。菩薩應當不執著於我所，不貪戀一切財物的緣故。菩薩應當修習大舍心，捨棄一切妄想的緣故。 菩薩應當具足大財富，即聖七財（信、戒、慚、愧、聞、舍、慧）的緣故。菩薩應當有牢固的志向，鞏固一切善根的緣故。菩薩應當永不滿足，修習無量佛功德的緣故。菩薩應當智慧勇猛剛健，摧毀四魔（煩惱魔、五蘊魔、死魔、天魔）的緣故。菩薩應當作為大醫王，善於治療一切煩惱疾病的緣故。菩薩應當作為應供，不捨棄菩提心的緣故。菩薩應當作為福田（能生福德的田地）
【English Translation】 English version: A Bodhisattva should diligently strive to adorn the Buddha-lands, and a Bodhisattva should dwell in solitude, so as not to lose the path to Bodhi (enlightenment); a Bodhisattva should not lose right mindfulness, for the sake of cultivating the Six Paramitas (six perfections). A Bodhisattva should be without attachment, diligently strive to fulfill the precepts, having already done good deeds, and not abandon all sentient beings. A Bodhisattva should firmly vow to adorn, for the sake of the continuation of the Dharma seed. A Bodhisattva should be free from all deceit and flattery, because the Dharma of body, speech, and mind is good and upright. A Bodhisattva should purify their aspirations and desires, for the sake of saving and taking refuge in all sentient beings. A Bodhisattva should act without attachment, not clinging to their own life. A Bodhisattva should have gentle and kind speech, and be good at greeting others. A Bodhisattva should always express goodwill first, without anger or resentment, and not remain silent. A Bodhisattva should be like the earth, without love or hatred. A Bodhisattva should be gentle and kind, and be of one mind with joy. A Bodhisattva should be good at accepting teachings, and quickly receive instruction. A Bodhisattva should remove arrogance and pride, and be humble towards all sentient beings. A Bodhisattva should be like a dog, not deceiving any sentient beings, and not violating their original vows. A Bodhisattva should generate great loving-kindness towards all sentient beings, because all is empty. A Bodhisattva should generate great compassion towards all sentient beings, for the sake of bringing great benefit to all sentient beings. A Bodhisattva should generate great joy, delighting in cultivating all good roots. A Bodhisattva should practice great giving, not clinging to the pleasures of the five desires. A Bodhisattva should not be greedy or stingy, and should give up everything, including their own body. A Bodhisattva should not be attached to 'mine', and not be greedy for any possessions. A Bodhisattva should cultivate great giving, and give up all delusions. A Bodhisattva should be endowed with great wealth, that is, the Seven Noble Treasures (faith, precepts, shame, remorse, learning, generosity, wisdom). A Bodhisattva should have firm resolve, and strengthen all good roots. A Bodhisattva should never be satisfied, and should cultivate immeasurable Buddha merits. A Bodhisattva should be wise, courageous, and strong, and should destroy the Four Maras (affliction mara, skandha mara, death mara, deva mara). A Bodhisattva should act as a great physician, and be good at curing all afflictions and diseases. A Bodhisattva should act as a worthy recipient of offerings, and not abandon the Bodhi mind. A Bodhisattva should act as a field of merit.
，為諸眾生作光明故。
「菩薩應當猶如蓮花，不為世泥所染污故。菩薩應當猶如船筏，度諸眾生故。菩薩應當猶之如橋，于上中下一切眾生無別想故。菩薩應當猶如大池，專意正法水無盡故。菩薩應當猶如大海，一向多聞無厭足故。菩薩應當猶如大山，無能動故。菩薩應當善安止住，如門閫故。菩薩應當無所染著，一切所有諸財物故。菩薩應當令心自在，不退轉故。
「菩薩應當猶如大王，為尊勝故。菩薩應當猶如帝釋，一切眾生所尊貴故。菩薩應當猶如梵王，自在法王故。菩薩應當安樂一切諸眾生等，究竟安樂至涅槃故。菩薩應當為作父母，與諸眾生衣服利故。
「菩薩應當無所傷損，一切善不善法故。菩薩應當無所侵害，親非親中心平等故。菩薩應當不親、不信，所生諸入故。菩薩應當為法施主，一切悉舍故。菩薩應當離於一切放逸懈怠，為集菩提故。文殊師利！菩薩常應牢強精進，修集一切諸戒德行，為得無上正真道故。」
爾時，世尊贊常精進菩薩摩訶薩：「善哉，善哉！善男子！善說諸行所應住想。善男子！若菩薩摩訶薩欲逮得此集一切福德三昧者，應當勤修一切福德，不應舍離一切福德。」
爾時，那羅延菩薩白言：「世尊！若有得此集一切福德三昧者，不墮惡道、不
【現代漢語翻譯】 現代漢語譯本：爲了給所有眾生帶來光明。 菩薩應當像蓮花一樣，不被世俗的污泥所污染。菩薩應當像船筏一樣，用來渡化所有眾生。菩薩應當像橋樑一樣，對上、中、下一切眾生沒有分別心。菩薩應當像大池塘一樣，專心於正法之水，永不枯竭。菩薩應當像大海一樣，一直廣聞博學，永不滿足。菩薩應當像大山一樣，不可動搖。菩薩應當善於安住，像門檻一樣穩固。菩薩應當不執著於一切財物。菩薩應當使心自在，永不退轉。 菩薩應當像大王一樣，具有尊貴的地位。菩薩應當像帝釋（Indra，天神之王）一樣，被一切眾生所尊敬。菩薩應當像梵王（Brahma，創造之神）一樣，是自在的法王。菩薩應當使一切眾生安樂，最終引導他們達到涅槃的安樂。菩薩應當像父母一樣，給予眾生衣食利益。 菩薩應當不傷害一切善與不善之法。菩薩應當不侵害他人，對親近和不親近的人都平等對待。菩薩應當不親近、不信任由感官所產生的各種感受。菩薩應當成為法施的主人，捨棄一切。菩薩應當遠離一切放逸懈怠，爲了積累菩提的資糧。文殊師利（Manjusri，智慧菩薩）！菩薩應當常常堅定精進，修習一切戒律和德行，爲了獲得無上正真之道。 這時，世尊讚歎常精進菩薩摩訶薩（Mahasattva，大菩薩）說：『善哉，善哉！善男子！你善於闡述諸行所應持有的觀念。善男子！如果菩薩摩訶薩想要獲得這種集一切福德的三昧（Samadhi，禪定），應當勤修一切福德，不應捨棄任何福德。』 這時，那羅延菩薩（Narayana，毗濕奴神的化身）說道：『世尊！如果有人獲得這種集一切福德的三昧，就不會墮入惡道，不會……』
【English Translation】 English version: To be a light for all living beings. A Bodhisattva should be like a lotus, not defiled by the mud of the world. A Bodhisattva should be like a raft, to ferry all living beings across. A Bodhisattva should be like a bridge, having no discrimination towards all beings, whether superior, middling, or inferior. A Bodhisattva should be like a great pond, focused on the water of the true Dharma, which is inexhaustible. A Bodhisattva should be like the great ocean, always learning and never satisfied. A Bodhisattva should be like a great mountain, unmovable. A Bodhisattva should be well-established, like a threshold. A Bodhisattva should be unattached to all possessions and wealth. A Bodhisattva should make their mind free, never retreating. A Bodhisattva should be like a great king, possessing a noble status. A Bodhisattva should be like Indra (the king of gods), respected by all living beings. A Bodhisattva should be like Brahma (the creator god), a free king of the Dharma. A Bodhisattva should bring happiness to all living beings, ultimately leading them to the bliss of Nirvana. A Bodhisattva should be like parents, providing clothing and benefits to all beings. A Bodhisattva should not harm any good or bad dharmas. A Bodhisattva should not harm others, treating those close and not close with equanimity. A Bodhisattva should not be attached to or trust the various sensations arising from the senses. A Bodhisattva should be the master of Dharma giving, giving up everything. A Bodhisattva should be free from all laxity and laziness, in order to accumulate the resources for Bodhi. Manjusri (the Bodhisattva of wisdom)! A Bodhisattva should always be firm and diligent, cultivating all precepts and virtues, in order to attain the unsurpassed true path. At that time, the World Honored One praised the Bodhisattva Mahasattva (Great Bodhisattva) of Constant Diligence, saying: 『Excellent, excellent! Good man! You have well explained the concepts that should be held regarding all practices. Good man! If a Bodhisattva Mahasattva wishes to attain this Samadhi (meditative absorption) of accumulating all merits, they should diligently cultivate all merits and not abandon any merit.』 At that time, the Bodhisattva Narayana (an avatar of Vishnu) said: 『World Honored One! If someone attains this Samadhi of accumulating all merits, they will not fall into evil paths, they will not...』
生八難，斷諸貧窮，心常自在，諸根具足，以三十二大丈夫相善自莊嚴。
「得大辯才及無盡法、得陀羅尼、得不忘念，起一切福轉法輪故。得灌頂位，釋梵護世一切眾生所供養故。
「得具諸通，達一切死此生彼故。得大自在，在在所生諸所入故。得大封邑，增長諸法故。得智光明，離惡邪見故。
「得大稱讚，一切聲聞緣覺地故。得大調伏，一切聲聞緣覺人故。善分別諸根，教化眾生故。神通自在，諸禪解脫三昧門故。
「得無作施，解知施故。得無住戒，三戒凈故。有無量忍，慈心普遍諸眾生故。修行精進，心無疲惓故。得禪波羅蜜解知寂靜，為化眾生生欲界故。凈慧莊嚴，善觀音聲故。是名凈眼，能見道故。
「不離見佛及與聞法，不離於空，無相、無作，能持一切佛所有法不離睹見，得不退轉菩薩之僧，去無障礙一切佛土諸功德故、降伏諸魔勝四魔故、得深法忍不退轉法故。
「疾能通達滿足佛法，所未聞法自來入耳，欲愿具足取一切佛土諸功德故，彼得安隱離諸習故。
「得自在身，普遍三界而示現故。一切外道不能降伏，善守護法，于諸佛所舍失身命守護正法故，見佛境界而不畢竟入涅槃故。
「得無所畏，在眾無畏故，有所在作為以智為首，心無
所營故。
「現大莊嚴，神通變化故，得大勢力過諸害故；凈音聲揚，遍聞一切諸世界故；心大勇健，摧伏一切諸魔軍故；到神通彼岸，能動一切佛世界故；得大辯才，法辭及義無礙滯故；知解無礙而無放逸，住作佛事示諸眾生一切智故。
「那羅延！若菩薩入是集一切福德三昧，得於如是相貌事像無量功德。」
爾時，那羅延菩薩白言：「世尊！愿諸眾生得集一切福德三昧如此。菩薩得是三昧所有功德，令諸眾生得是功德，一切聲聞及諸緣覺之所無有。世尊！若有菩薩不得聞於是三昧寶、雖聞不解，當知是人為魔所持。」
佛言：「那羅延！如是，如是！如汝所說。若有菩薩聞是三昧所生功德，若已生、若今生、若當生，無量無邊。」
爾時，那羅延菩薩問文殊師利：「若有菩薩欲修集行是三昧者，當行何法？」
文殊師利言：「菩薩欲得是三昧者，不捨凡夫法為持佛法，如是修行不與法相應、不與非法相應；如是修行雖流轉生死，不學生死法，不為生死所染；雖學涅槃，不入聲聞、緣覺涅槃。
「複次，那羅延！若有菩薩欲學此三昧，應益增長集一切福德，不于有漏、無漏諸功德中生起妄想，若善、不善，有為、無為，世間、出世間，若罪、若福，起于分別，解一切
【現代漢語翻譯】 現代漢語譯本：所作所為的緣故。
『因為顯現大莊嚴，神通變化，所以得到巨大的力量，超越一切危害；清凈的聲音宣揚，遍及一切世界；內心大勇猛，摧伏一切魔軍；到達神通的彼岸，能夠震動一切佛世界；得到大辯才，在法辭和義理上都沒有障礙；智慧通達而沒有放逸，安住于佛的事業，向眾生展示一切智慧。
『那羅延（Narayan，菩薩名）！如果菩薩進入這個集一切福德三昧，就能得到像這樣相貌、事像的無量功德。』
這時，那羅延菩薩說道：『世尊！愿一切眾生都能得到像這樣的集一切福德三昧。菩薩得到這個三昧所具有的功德，能讓一切眾生也得到這些功德，這是所有聲聞和緣覺所沒有的。世尊！如果有菩薩沒有聽到這個三昧寶，即使聽到了也不理解，應當知道這個人是被魔所控制。』
佛說：『那羅延！是的，是的！正如你所說。如果有菩薩聽到這個三昧所產生的功德，無論是已經產生的、現在產生的、還是將來產生的，都是無量無邊的。』
這時，那羅延菩薩問文殊師利（Manjushri，菩薩名）：『如果有菩薩想要修習這個三昧，應當修行什麼法？』
文殊師利說：『菩薩想要得到這個三昧，不捨棄凡夫的法而持有佛法，像這樣修行，不與法相應，也不與非法相應；像這樣修行，雖然在生死中流轉，但不學習生死的法，不被生死所污染；雖然學習涅槃，但不進入聲聞、緣覺的涅槃。
『再者，那羅延！如果有菩薩想要學習這個三昧，應當增長積累一切福德，不要在有漏、無漏的各種功德中產生妄想，無論是善、不善，有為、無為，世間、出世間，無論是罪、是福，都不要產生分別，要理解一切
【English Translation】 English version: Because of what is done.
'Because of manifesting great adornment, and supernatural transformations, one obtains great power, surpassing all harm; a pure voice is proclaimed, heard throughout all worlds; the mind is greatly courageous, subduing all the armies of Mara; reaching the other shore of supernatural powers, one can shake all Buddha worlds; obtaining great eloquence, one is unimpeded in both the words and meanings of the Dharma; understanding is unobstructed and without negligence, dwelling in the work of the Buddha, showing all wisdom to sentient beings.'
'Narayana (a Bodhisattva's name)! If a Bodhisattva enters this Samadhi of Accumulating All Merits, one will obtain immeasurable merits in such forms and appearances.'
At that time, Bodhisattva Narayana said: 'World Honored One! May all sentient beings obtain this Samadhi of Accumulating All Merits. The merits that a Bodhisattva obtains from this Samadhi, may all sentient beings also obtain these merits, which are not possessed by all Sravakas and Pratyekabuddhas. World Honored One! If a Bodhisattva does not hear of this treasure of Samadhi, or even if they hear but do not understand, know that this person is held by Mara.'
The Buddha said: 'Narayana! It is so, it is so! As you have said. If a Bodhisattva hears of the merits produced by this Samadhi, whether they have already arisen, are arising now, or will arise in the future, they are immeasurable and boundless.'
At that time, Bodhisattva Narayana asked Manjushri (a Bodhisattva's name): 'If a Bodhisattva wishes to cultivate and practice this Samadhi, what Dharma should they practice?'
Manjushri said: 'If a Bodhisattva wishes to obtain this Samadhi, they do not abandon the Dharma of ordinary beings to uphold the Buddha's Dharma. Practicing in this way, they are neither in accordance with the Dharma nor in accordance with non-Dharma; practicing in this way, although they transmigrate in Samsara, they do not learn the Dharma of Samsara, nor are they defiled by Samsara; although they learn Nirvana, they do not enter the Nirvana of Sravakas and Pratyekabuddhas.'
'Furthermore, Narayana! If a Bodhisattva wishes to learn this Samadhi, they should increase the accumulation of all merits, and not generate false thoughts in the various merits of the defiled and undefiled, whether good or not good, conditioned or unconditioned, worldly or transcendental, whether sin or merit, they should not generate distinctions, and should understand all
福德皆入法性。
「若福法行、若罪法行、若無記法行，皆入法性，應如是見諸眾生福等不實起。是眾生福、佛福悉皆同等，不見差別，法界無異，起無差別。
「若凡夫福、學福、無學福、緣覺福、菩薩福、正覺福，悉皆不實，無有物故，無有方處、無非方處，應如是知應解福性眾生同等。
「善男子！如一切色皆依四大，菩薩之福亦復如是。遍一切處，終不起于福德狂逸，應知無常盡滅之法。
「那羅延！若菩薩欲得此三昧者，於四法中而不驚畏。何等四？于諸眾生大悲無邊、佛剎無邊、佛智無邊、入一切眾生心行無邊。那羅延！菩薩於此四無邊中不應生畏。
「又復菩薩應當解知四不思議。何等四？業及業報不可思議、一切眾生種種諸行若干差別不可思議、佛如來行不可思議、菩薩生起諸清凈行不可思議。那羅延！是名為四不可思議，應當解知。
「善男子！菩薩解知得四無盡。何等四？福德無盡、滿誓無盡、樂說無盡、究竟智無盡。那羅延！是為菩薩得四無盡。
「那羅延！菩薩應當修行四法。何等四？莊嚴善根無有滿足、方便迴向一切無盡無有滿足、一切佛土諸莊嚴事、取以莊嚴自己佛土無有滿足(梵本中少一)。那羅延！菩薩應當如是修集行是四法。」
【現代漢語翻譯】 現代漢語譯本 所有福德都歸入法性。 『無論是善業的行為、惡業的行為，還是無記業的行為，都歸入法性，應當這樣看待眾生的福報等都是不真實的生起。眾生的福報和佛的福報完全相同，沒有差別，法界沒有差異，生起也沒有差別。 『無論是凡夫的福報、有學的福報、無學的福報、緣覺的福報、菩薩的福報，還是正覺（佛）的福報，都完全不真實，因為它們沒有實體，沒有固定的方位，也沒有非固定的方位，應當這樣理解，應當明白福報的性質與眾生是相同的。 『善男子！就像一切色法都依賴四大（地、水、火、風）一樣，菩薩的福報也是如此。它遍及一切處，最終不會產生對福德的狂妄自大，應當知道福德是無常且會消滅的法。 『那羅延（一種神的名字）！如果菩薩想要獲得這種三昧（禪定），對於四種法不會感到驚恐畏懼。是哪四種呢？對一切眾生的大悲心是無邊的、佛剎（佛的國土）是無邊的、佛的智慧是無邊的、深入一切眾生心行的能力是無邊的。那羅延！菩薩對於這四種無邊不應該產生畏懼。 『此外，菩薩還應當瞭解四種不可思議。是哪四種呢？業和業報是不可思議的、一切眾生種種行為的差別是不可思議的、佛如來的行為是不可思議的、菩薩生起各種清凈行為是不可思議的。那羅延！這被稱為四種不可思議，應當瞭解。 『善男子！菩薩瞭解並獲得四種無盡。是哪四種呢？福德無盡、滿愿的誓言無盡、樂於說法無盡、究竟的智慧無盡。那羅延！這就是菩薩獲得的四種無盡。 『那羅延！菩薩應當修行四種法。是哪四種呢？莊嚴善根沒有滿足的時候、方便迴向一切眾生沒有滿足的時候、用一切佛土的莊嚴來莊嚴自己的佛土沒有滿足的時候。那羅延！菩薩應當這樣修集這四種法。』
【English Translation】 English version All merits enter into the nature of Dharma. 'Whether it is the practice of meritorious deeds, the practice of sinful deeds, or the practice of neutral deeds, all enter into the nature of Dharma. One should see that the merits of sentient beings and so on arise unrealistically. The merits of sentient beings and the merits of the Buddhas are completely equal, without any difference. The Dharma realm is without difference, and arising is without difference. 'Whether it is the merit of ordinary beings, the merit of those in training, the merit of those beyond training, the merit of Pratyekabuddhas (solitary realizers), the merit of Bodhisattvas, or the merit of Samyak-sambuddhas (fully enlightened Buddhas), all are completely unreal, because they have no substance, no fixed location, and no non-fixed location. One should understand this way, and one should understand that the nature of merit is the same as that of sentient beings. 'Good man! Just as all forms depend on the four great elements (earth, water, fire, and wind), so too is the merit of a Bodhisattva. It pervades all places, and ultimately does not give rise to arrogance due to merit. One should know that merit is a Dharma of impermanence and extinction. 'Narayana (a name of a deity)! If a Bodhisattva wishes to attain this Samadhi (meditative absorption), he will not be alarmed or afraid of four Dharmas. What are the four? Limitless great compassion for all sentient beings, limitless Buddha-fields (Buddha-lands), limitless Buddha-wisdom, and limitless ability to enter into the minds and practices of all sentient beings. Narayana! A Bodhisattva should not be afraid of these four limitlessnesses. 'Furthermore, a Bodhisattva should understand four inconceivabilities. What are the four? Karma and its results are inconceivable, the various differences in the practices of all sentient beings are inconceivable, the practices of the Tathagatas (Buddhas) are inconceivable, and the arising of various pure practices by Bodhisattvas is inconceivable. Narayana! These are called the four inconceivabilities, and one should understand them. 'Good man! A Bodhisattva understands and attains four inexhaustibles. What are the four? Inexhaustible merit, inexhaustible fulfillment of vows, inexhaustible joy in teaching, and inexhaustible ultimate wisdom. Narayana! These are the four inexhaustibles attained by a Bodhisattva. 'Narayana! A Bodhisattva should cultivate four Dharmas. What are the four? There is no satisfaction in adorning good roots, there is no satisfaction in expediently dedicating merit to all beings, and there is no satisfaction in using the adornments of all Buddha-lands to adorn one's own Buddha-land. Narayana! A Bodhisattva should cultivate these four Dharmas in this way.'
爾時，那羅延菩薩復問文殊師利：「此集一切福德三昧經，當至何等菩薩之手？若是經卷若至舍宅、若禪、若忍、若在家、若出家？」
文殊師利言：「那羅延！若菩薩摩訶薩聞是三昧，若至於耳、若至其手、若至舍宅，彼人若當不起誹謗，如是之人我不名之為在家者，當名是人為出家者。何以故？由是菩薩勤修分別是三昧故。彼人當能除一切想，在在住處一切福德及與智慧無盡、無散。
「那羅延！菩薩為化諸眾生故，示現種種形色相貌。那羅延！是人遍至一切諸處，猶如日月照四天下一切悉現。如是，那羅延！菩薩亦爾。不依諸難，雖在家中而不依家，亦非出家，不依沙門法，二俱叵說。何以故？菩薩不依一切所有及諸入故。
「那羅延！如琉璃寶器隨所在處不失其性。如是，那羅延！若有菩薩住是三昧，雖覆在家，當說是人名為出家，能不失是法界體性。」
爾時，那羅延問文殊師利：「菩薩摩訶薩住在何處，而能不失是集一切福德三昧，得於如是無盡福德智慧莊嚴？」
文殊師利言：「菩薩摩訶薩有四住處。何等四？所謂菩薩不住身命及諸利養、尊重讚歎住空無相無愿三昧、不住聲聞緣覺正位、悕望佛智及無礙辯，而無貢高妄想分別，亦不執著如是住處。是菩薩住解脫一
【現代漢語翻譯】 現代漢語譯本：
當時，那羅延菩薩（Narayana Bodhisattva）又問文殊師利（Manjushri）菩薩：『這部《集一切福德三昧經》會流傳到什麼樣的菩薩手中？這部經卷會出現在什麼樣的住所、禪修場所、忍辱修行者處，或者是在家修行者、出家修行者那裡？』 文殊師利菩薩回答說：『那羅延！如果菩薩摩訶薩（Bodhisattva-Mahasattva）聽聞到這部三昧，無論是聽到、拿到手中，還是出現在他的住所，這個人如果不起誹謗之心，我就不認為他是所謂的在家修行者，而應當稱他為出家修行者。為什麼呢？因為這位菩薩勤奮修習分別三昧的緣故。這個人能夠去除一切妄想，無論住在哪裡，他的福德和智慧都將無盡、不會散失。』 『那羅延！菩薩爲了教化眾生，會示現各種不同的形色相貌。那羅延！這個人會遍及一切地方，就像太陽和月亮照耀四天下，一切都顯現出來一樣。那羅延！菩薩也是如此。不依賴任何困難，雖然身在家中，卻不執著於家，也不是出家，不依賴沙門（Shramana）的修行方式，這兩種狀態都難以用言語描述。為什麼呢？因為菩薩不執著於一切所有和各種執著。』 『那羅延！就像琉璃寶器，無論放在哪裡都不會失去它的本性。那羅延！如果菩薩安住于這種三昧，即使身在家中，也應當稱這個人是出家修行者，他不會失去法界的體性。』 當時，那羅延菩薩問文殊師利菩薩：『菩薩摩訶薩住在什麼地方，才能夠不失去這種《集一切福德三昧》，獲得如此無盡的福德和智慧莊嚴？』 文殊師利菩薩回答說：『菩薩摩訶薩有四種安住之處。是哪四種呢？就是說，菩薩不住于身命和各種利益供養、尊重讚歎，安住于空、無相、無愿三昧；不住于聲聞（Shravaka）、緣覺（Pratyekabuddha）的果位，希求佛的智慧和無礙辯才，但沒有貢高我慢的妄想分別，也不執著于這樣的安住之處。這樣的菩薩安住于解脫的境界，
【English Translation】 English version:
At that time, Narayana Bodhisattva again asked Manjushri Bodhisattva: 'This Sutra of the Samadhi of Accumulating All Merits, into whose hands will it fall? Where will this scripture appear, whether in a dwelling, a place of meditation, with those practicing patience, or with lay practitioners or renunciates?' Manjushri Bodhisattva replied: 'Narayana! If a Bodhisattva-Mahasattva hears of this samadhi, whether it reaches their ears, their hands, or their dwelling, and if that person does not give rise to slander, I do not consider them a lay practitioner, but rather a renunciate. Why? Because this Bodhisattva diligently cultivates the samadhi of discernment. That person will be able to eliminate all thoughts, and wherever they dwell, their merits and wisdom will be inexhaustible and not scattered.' 'Narayana! Bodhisattvas, for the sake of transforming all beings, manifest various forms and appearances. Narayana! This person pervades all places, just as the sun and moon illuminate the four continents, making everything visible. Narayana! Bodhisattvas are also like this. They do not rely on any difficulties, and although they may be in a household, they are not attached to the household, nor are they renunciates. They do not rely on the practices of Shramanas (ascetics), and both states are indescribable. Why? Because Bodhisattvas do not cling to any possessions or attachments.' 'Narayana! Like a crystal vessel, wherever it is placed, it does not lose its nature. Narayana! If a Bodhisattva dwells in this samadhi, even if they are in a household, they should be called a renunciate, and they will not lose the essence of the Dharma realm.' At that time, Narayana Bodhisattva asked Manjushri Bodhisattva: 'Where does a Bodhisattva-Mahasattva dwell in order to not lose this Samadhi of Accumulating All Merits, and to attain such inexhaustible merits and wisdom adornments?' Manjushri Bodhisattva replied: 'A Bodhisattva-Mahasattva has four abodes. What are the four? They are: the Bodhisattva does not dwell on their body or life, nor on various benefits, offerings, respect, or praise; they dwell in the samadhi of emptiness, signlessness, and wishlessness; they do not dwell in the positions of Shravakas (hearers) or Pratyekabuddhas (solitary realizers), but aspire to the wisdom of the Buddha and unobstructed eloquence, without arrogance, delusion, or discrimination, and they do not cling to such abodes. Such a Bodhisattva dwells in the realm of liberation,
切所有眾生，不住我人眾生壽命及與丈夫。
「那羅延！是為菩薩四所住處。最勝住處莊嚴無盡、大福德聚莊嚴無盡，大智慧聚斷一切見，成就具足起諸佛法。」
那羅延問文殊師利：「菩薩云何得是住處得名出家？」
文殊師利言：「那羅延！菩薩有四法得是住處，謂住慈、住悲、住喜、住舍。那羅延！是為菩薩住四住處。
「那羅延！菩薩若住村邑聚落、若住空處，若住是四梵行住處，名正住處；若離是四梵行住處，雖正殿堂樓閣中住，不名住處。那羅延！是人名為欺誑一切人、天、阿修羅，虛食供養。
「那羅延！菩薩若住余諸梵行，皆攝在此四梵行中。何以故？那羅延！是梵行住處甚難得故。若有不見是四梵行緣聖禪者，是世身見不斷于慢。」
那羅延言：「文殊師利！云何菩薩得名住此慈悲喜捨？」
文殊師利言：「那羅延！若有菩薩作如是念：『我要當度一切眾生。』是名住慈；『我要當脫一切眾生。』是名住悲；『我要當令一切眾生得住佛法。』是名住喜；『我要當以出世間法寂靜一切諸眾生等。』是名住舍。
「複次，那羅延！菩薩若解諸法界空，是名住慈；菩薩若解諸法界寂，是名住悲；菩薩若解一切法界無著、無縛、無解，是名住喜；菩薩若
【現代漢語翻譯】 現代漢語譯本 『切斷』所有眾生，不住於我、人、眾生、壽命以及丈夫（指代男性）。 『那羅延（Narayan，印度教神祇，此處指代菩薩）！』這就是菩薩的四種住處。最殊勝的住處以無盡的莊嚴、無盡的大福德聚集而莊嚴，以大智慧聚集斷除一切見解，成就具足，生起諸佛的法。 那羅延問文殊師利：『菩薩如何得到這樣的住處，並被稱作出家？』 文殊師利說：『那羅延！菩薩有四種法可以得到這樣的住處，即安住于慈、安住于悲、安住于喜、安住于舍。那羅延！這就是菩薩安住的四種住處。』 『那羅延！菩薩如果安住在村莊聚落，或者安住在空曠之處，如果安住在這四種梵行住處，就稱為正住處；如果離開這四種梵行住處，即使安住在莊嚴的殿堂樓閣中，也不能稱為住處。那羅延！這樣的人被稱為欺騙一切人、天、阿修羅，虛耗供養。』 『那羅延！菩薩如果安住在其他梵行中，都包含在這四種梵行之中。為什麼呢？那羅延！因為這梵行住處非常難得。如果有人不能通過這四種梵行來觀察聖禪，那麼他對於世俗的『我見』就無法斷除，並且會產生傲慢。』 那羅延說：『文殊師利！菩薩如何才能被稱為安住于慈悲喜捨呢？』 文殊師利說：『那羅延！如果菩薩這樣想：『我應當度脫一切眾生。』這稱為安住于慈；『我應當解脫一切眾生。』這稱為安住于悲；『我應當令一切眾生安住于佛法。』這稱為安住于喜；『我應當用出世間法來寂靜一切眾生。』這稱為安住于舍。 『再者，那羅延！菩薩如果理解諸法界是空的，這稱為安住于慈；菩薩如果理解諸法界是寂靜的，這稱為安住于悲；菩薩如果理解一切法界沒有執著、沒有束縛、沒有解脫，這稱為安住于喜；菩薩如果
【English Translation】 English version 『Cutting off』 all sentient beings, not dwelling in self, person, sentient being, lifespan, and husband (referring to a male). 『Narayan (Hindu deity, here referring to a Bodhisattva)!』 These are the four abodes of a Bodhisattva. The most supreme abode is adorned with endless adornments, endless accumulations of great merit, and with the accumulation of great wisdom, cutting off all views, accomplishing completeness, and giving rise to the Dharma of all Buddhas. Narayan asked Manjushri: 『How does a Bodhisattva attain such an abode and be called a renunciate?』 Manjushri said: 『Narayan! A Bodhisattva has four dharmas by which they attain such an abode, namely, dwelling in loving-kindness, dwelling in compassion, dwelling in joy, and dwelling in equanimity. Narayan! These are the four abodes in which a Bodhisattva dwells.』 『Narayan! If a Bodhisattva dwells in villages and settlements, or dwells in empty places, if they dwell in these four abodes of Brahma-viharas, it is called a proper abode; if they depart from these four abodes of Brahma-viharas, even if they dwell in magnificent halls and pavilions, it cannot be called an abode. Narayan! Such a person is called a deceiver of all humans, devas, and asuras, and consumes offerings in vain.』 『Narayan! If a Bodhisattva dwells in other Brahma-viharas, they are all included within these four Brahma-viharas. Why? Narayan! Because these abodes of Brahma-viharas are very difficult to attain. If someone cannot observe the holy dhyana through these four Brahma-viharas, then their worldly 『self-view』 cannot be cut off, and they will generate arrogance.』 Narayan said: 『Manjushri! How can a Bodhisattva be called dwelling in loving-kindness, compassion, joy, and equanimity?』 Manjushri said: 『Narayan! If a Bodhisattva thinks thus: 『I shall liberate all sentient beings.』 This is called dwelling in loving-kindness; 『I shall free all sentient beings.』 This is called dwelling in compassion; 『I shall cause all sentient beings to dwell in the Buddha Dharma.』 This is called dwelling in joy; 『I shall pacify all sentient beings with the transcendental Dharma.』 This is called dwelling in equanimity. 『Furthermore, Narayan! If a Bodhisattva understands that all realms of phenomena are empty, this is called dwelling in loving-kindness; if a Bodhisattva understands that all realms of phenomena are tranquil, this is called dwelling in compassion; if a Bodhisattva understands that all realms of phenomena are without attachment, without bondage, and without liberation, this is called dwelling in joy; if a Bodhisattva
解一切法界無去、無來，是名住舍。那羅延！是名菩薩住慈悲喜捨。
「複次，那羅延！菩薩若見無我之法而不驚畏，是名住慈；若見一切眾生寂滅而不驚畏，是名住悲；若聞一切佛法同等如一佛法而不驚畏，是名住喜；若聞一切剎無盡而不驚畏，是名住舍。
「複次，那羅延！無所礙滯是名為慈，救眾生苦是名為悲，悉無所惱是名為喜，不高不下是名為舍。
「複次，那羅延！有慈悲，非大慈大悲。大慈大悲，聲聞、緣覺之所無有。聲聞、緣覺所有慈悲，不能安樂一切眾生，是名慈悲，非大慈悲。
「云何名為大慈大悲？若於一切眾生等，起平等心脫其苦惱，是名菩薩大慈大悲。若生五道，為諸眾生自捨己樂，作如是念：『是諸眾生墮在邪道，我當安止令住正道。』是名菩薩大慈大悲。
「那羅延！是故當知聲聞緣覺有慈有悲，無大慈大悲。那羅延！是故菩薩應當修滿大慈大悲。」
說是大慈大悲法時，八千眾生髮阿耨多羅三藐三菩提心，作如是言：「我等亦當住如文殊師利所說大慈大悲。」八千菩薩得集一切福德三昧，八千眾生遠離塵垢得法眼凈。
爾時，那羅延菩薩白言：「世尊！如來世尊名百福相，以何因緣得如是相？」
佛告那羅延：「若於十方各如恒
【現代漢語翻譯】 現代漢語譯本 理解一切法界既無去也無來，這稱為安住于舍。那羅延（Narayan，菩薩名）！這稱為菩薩安住于慈悲喜捨。
『再者，那羅延！菩薩如果見到無我之法而不感到驚恐畏懼，這稱為安住于慈；如果見到一切眾生寂滅而不感到驚恐畏懼，這稱為安住于悲；如果聽到一切佛法平等如一佛法而不感到驚恐畏懼，這稱為安住于喜；如果聽到一切剎土無盡而不感到驚恐畏懼，這稱為安住于舍。
『再者，那羅延！沒有任何障礙滯留稱為慈，救度眾生脫離痛苦稱為悲，完全沒有煩惱稱為喜，不高不下稱為舍。
『再者，那羅延！有慈悲，但不是大慈大悲。大慈大悲，是聲聞（Sravaka，小乘修行者）、緣覺（Pratyekabuddha，獨覺者）所沒有的。聲聞、緣覺所擁有的慈悲，不能使一切眾生安樂，這稱為慈悲，而不是大慈大悲。
『什麼稱為大慈大悲？如果對於一切眾生平等，生起平等心，使其脫離苦惱，這稱為菩薩的大慈大悲。如果投生於五道（地獄、餓鬼、畜生、人、天），爲了眾生而捨棄自己的快樂，並這樣想：『這些眾生墮入邪道，我應當安頓他們，使他們安住于正道。』這稱為菩薩的大慈大悲。
『那羅延！因此應當知道聲聞緣覺有慈有悲，但沒有大慈大悲。那羅延！因此菩薩應當修滿大慈大悲。』
當宣說大慈大悲法時，八千眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），並這樣說：『我們也應當安住于如文殊師利（Manjusri，菩薩名）所說的大慈大悲。』八千菩薩獲得了集一切福德三昧（Samadhi，禪定），八千眾生遠離了塵垢，得到了法眼凈。
這時，那羅延菩薩說道：『世尊！如來世尊（Tathagata，佛的稱號）名為百福相，是因何緣而得到這樣的相貌？』
佛告訴那羅延：『如果在十方各如恒
【English Translation】 English version Understanding that all dharmadhatu (the realm of all phenomena) has neither going nor coming, this is called dwelling in equanimity. Narayana (a Bodhisattva)! This is called a Bodhisattva dwelling in loving-kindness, compassion, joy, and equanimity.
'Furthermore, Narayana! If a Bodhisattva sees the dharma of no-self and is not frightened, this is called dwelling in loving-kindness; if they see all sentient beings in nirvana and are not frightened, this is called dwelling in compassion; if they hear that all Buddha-dharmas are equal as one Buddha-dharma and are not frightened, this is called dwelling in joy; if they hear that all lands are endless and are not frightened, this is called dwelling in equanimity.'
'Furthermore, Narayana! Having no obstruction or stagnation is called loving-kindness, saving sentient beings from suffering is called compassion, having no vexation at all is called joy, and being neither high nor low is called equanimity.'
'Furthermore, Narayana! There is loving-kindness and compassion, but not great loving-kindness and great compassion. Great loving-kindness and great compassion are not possessed by Sravakas (Hearers, disciples of the Buddha) and Pratyekabuddhas (Solitary Buddhas). The loving-kindness and compassion possessed by Sravakas and Pratyekabuddhas cannot bring happiness to all sentient beings; this is called loving-kindness and compassion, but not great loving-kindness and great compassion.'
'What is called great loving-kindness and great compassion? If one has an equal mind towards all sentient beings, and frees them from suffering, this is called the Bodhisattva's great loving-kindness and great compassion. If one is born in the five realms (hell, hungry ghosts, animals, humans, and gods), and for the sake of sentient beings, gives up their own happiness, thinking, 'These sentient beings have fallen into evil paths, I should settle them and make them dwell in the right path,' this is called the Bodhisattva's great loving-kindness and great compassion.'
'Narayana! Therefore, it should be known that Sravakas and Pratyekabuddhas have loving-kindness and compassion, but do not have great loving-kindness and great compassion. Narayana! Therefore, Bodhisattvas should cultivate and fulfill great loving-kindness and great compassion.'
When the dharma of great loving-kindness and great compassion was being spoken, eight thousand sentient beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and said, 'We should also dwell in the great loving-kindness and great compassion as spoken by Manjusri (a Bodhisattva).' Eight thousand Bodhisattvas attained the Samadhi (meditative absorption) of gathering all merits, and eight thousand sentient beings were freed from defilements and attained the pure Dharma Eye.
At that time, the Bodhisattva Narayana said, 'World Honored One! The Tathagata (the title of a Buddha), World Honored One, is named as having the hundred auspicious marks. What is the cause and condition for obtaining such marks?'
The Buddha told Narayana, 'If in the ten directions, each like the Ganges River'
河沙等世界，所有眾生皆成轉輪大王，所有功德福聚，等一帝釋所有福德。十方恒河沙等世界，所有眾產生就福聚皆如帝釋，是諸帝釋所有福聚，等一梵王所有福聚。
「那羅延！若恒河沙等世界所有一切眾產生就福聚皆如梵王，是諸梵王所有福聚，等一聲聞所有福聚。
「那羅延！若恒河沙等世界所有一切眾生皆成聲聞，所有德聚，等一緣覺所有福德。
「那羅延！恒河沙等世界所有一切眾生皆悉成就緣覺德聚，那羅延！是諸一切聲聞、緣覺所有德聚盡合，為一菩薩成就是集一切福德三昧，有如是福，所有德聚，復過於是。那羅延！是菩薩所成福德善根無量無邊。
「那羅延！若使十方如恒河沙等世界所有一切眾生皆悉逮得是集一切福德三昧福德之聚，是諸德聚復百千倍，猶不等佛一相福，是名如來百福德相；一切眾生無能思量，是故如來名不思議百福德相。」
說是百福德相法時，而此三千大千世界六種震動，大光普照，百千伎樂不鼓自鳴，天雨妙花。一切世間諸天、世人、阿修羅等，嘆未曾有，大聲唱善，五體投地，禮世尊足，作如是言：「若有眾生髮于無上正真道心快得善利，當得如是百福德相莊嚴之身，勝諸一切釋梵、護世、聲聞、緣覺所有德聚。其有眾生得聞此集一切福
【現代漢語翻譯】 現代漢語譯本 『那羅延（Narayana，印度教神祇，毗濕奴的化身）！』 假設像恒河沙一樣多的世界中，所有眾生都成為轉輪聖王（Chakravartin，統治世界的理想君主），他們所積累的功德和福報，等同於一位帝釋（Indra，天神之王）的所有福德。如果十方像恒河沙一樣多的世界中，所有眾生所成就的福報都像帝釋一樣，那麼這些帝釋的所有福報，等同於一位梵王（Brahma，創造之神）的所有福報。 『那羅延！』如果像恒河沙一樣多的世界中，所有眾生所成就的福報都像梵王一樣，那麼這些梵王的所有福報，等同於一位聲聞（Sravaka，佛陀的弟子）的所有福報。 『那羅延！』如果像恒河沙一樣多的世界中，所有眾生都成為聲聞，他們所積累的功德，等同於一位緣覺（Pratyekabuddha，獨自開悟者）的所有福德。 『那羅延！』如果像恒河沙一樣多的世界中，所有眾生都成就了緣覺的功德，『那羅延！』那麼所有這些聲聞和緣覺的功德加起來，還不如一位菩薩（Bodhisattva，追求成佛的修行者）成就的『集一切福德三昧』（Samadhi of Accumulating All Merits）的福德。這位菩薩所擁有的福德和功德，還要超過以上所有。『那羅延！』這位菩薩所成就的福德和善根是無量無邊的。 『那羅延！』如果十方像恒河沙一樣多的世界中，所有眾生都獲得了『集一切福德三昧』的福德，那麼這些福德再增加百千倍，仍然比不上佛陀（Buddha）一相的福德，這被稱為如來（Tathagata，佛陀的稱號）的百福德相（Hundred Merits and Virtues）。一切眾生都無法思量這種福德，所以如來被稱為具有不可思議的百福德相。 當佛陀宣說百福德相的法時，三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙單位）發生了六種震動，大光明普照，百千種樂器不敲自鳴，天空中降下美妙的花朵。一切世間的天人、世人、阿修羅（Asura，一種神祇）等，都驚歎從未見過這樣的景象，大聲讚歎，五體投地，禮拜世尊的腳，並說道：『如果有眾生髮起了無上正真道心（Anuttara-Samyak-Sambodhi-Citta，追求無上正等正覺的心），就能快速獲得善利，得到像這樣百福德相莊嚴的身體，勝過一切帝釋、梵天、護世神、聲聞、緣覺的所有功德。如果眾生能夠聽到這集一切福德』
【English Translation】 English version 『Narayana! (Hindu deity, an avatar of Vishnu)』 If all beings in worlds as numerous as the sands of the Ganges were to become Chakravartins (ideal world rulers), the merit and blessings they accumulate would equal the merit of one Indra (king of the gods). If all beings in the ten directions, in worlds as numerous as the sands of the Ganges, were to achieve merit equal to Indra, then the merit of all those Indras would equal the merit of one Brahma (the creator god). 『Narayana!』 If all beings in worlds as numerous as the sands of the Ganges were to achieve merit equal to Brahma, then the merit of all those Brahmas would equal the merit of one Sravaka (a disciple of the Buddha). 『Narayana!』 If all beings in worlds as numerous as the sands of the Ganges were to become Sravakas, the merit they accumulate would equal the merit of one Pratyekabuddha (a solitary enlightened one). 『Narayana!』 If all beings in worlds as numerous as the sands of the Ganges were to achieve the merit of Pratyekabuddhas, 『Narayana!』 then the combined merit of all those Sravakas and Pratyekabuddhas would not equal the merit of a Bodhisattva (one who seeks Buddhahood) who has achieved the 『Samadhi of Accumulating All Merits』. The merit and virtue of this Bodhisattva surpasses all of the above. 『Narayana!』 The merit and good roots achieved by this Bodhisattva are immeasurable and boundless. 『Narayana!』 If all beings in the ten directions, in worlds as numerous as the sands of the Ganges, were to attain the merit of the 『Samadhi of Accumulating All Merits』, and if that merit were multiplied a hundred thousand times, it would still not equal one aspect of the merit of a Buddha. This is called the Tathagata』s (title of the Buddha) Hundred Merits and Virtues. All beings are incapable of comprehending this merit, therefore the Tathagata is said to possess the inconceivable Hundred Merits and Virtues. When the Buddha spoke of the Dharma of the Hundred Merits and Virtues, the Trisahasra-Mahasahasra-Lokadhatu (a cosmic unit in Buddhist cosmology) shook in six ways, great light shone everywhere, hundreds of thousands of musical instruments played without being struck, and wondrous flowers rained down from the sky. All the gods, humans, Asuras (a type of deity), and others in the world marveled at this unprecedented sight, praised loudly, prostrated themselves with their five limbs touching the ground, and paid homage to the feet of the World Honored One, saying: 『If any being were to generate the mind of Anuttara-Samyak-Sambodhi-Citta (the mind seeking supreme enlightenment), they would quickly gain great benefit, and obtain a body adorned with the Hundred Merits and Virtues, surpassing all the merits of Indra, Brahma, the world protectors, Sravakas, and Pratyekabuddhas. If beings were to hear this 『Samadhi of Accumulating All Merits』
德三昧寶者，得大利益。既得聞已，當如說行。世尊！所在國土有是經處，當知是中善男子、善女人，佛力所持能流通此經。世尊！若使滿於世界大火，當從中過往聽是經。」
佛言：「如是，如是！善男子！如汝所言。若有善男子、善女人不聞是經，當知是人為魔所持。善男子！若菩薩聞此三昧經不能受持，我不說彼名為得聞；若聞不持、不讀、不誦、不轉、不于大眾廣分別說，不名多聞。」
爾時，大眾皆共同聲白言：「世尊！愿護是經名集一切福德三昧，令廣流佈。」
爾時，世尊放于白毫藏相光明，遍照無量無邊世界。是光明中，出如是音聲：「如來、應供、正遍覺已護是經。」
爾時，佛告大德阿難：「阿難！如來不久當般涅槃，卻後三月入無餘涅槃。阿難！我今以此三昧經典付囑于汝，受持、讀誦，廣分別說。阿難！若有眾生持是經者，則于其人，佛不涅槃、法亦不滅。何以故？阿難！若有開示是經典者，當知是人則為見佛；若大眾中分別演說顯示文義，當知是人守護正法。」
爾時，阿難悲泣流淚白言：「世尊！愿住一劫，若住百劫、若住千劫，多所安隱、多所饒益，利安人天。」
佛告阿難：「汝勿悲泣，汝若受持是經、讀誦、令廣流佈，使不漏失，隨爾所時
【現代漢語翻譯】 現代漢語譯本 『獲得三昧寶藏的人，能得到巨大的利益。既然聽聞了此經，就應當按照所說的去實行。世尊！在任何國土，只要有這部經存在的地方，應當知道，那裡的善男子、善女人，是依靠佛的力量才能流通此經的。世尊！即使整個世界都充滿大火，也應當從中穿過，去聽聞這部經。』 佛說：『是這樣的，是這樣的！善男子！正如你所說。如果有善男子、善女人沒有聽聞這部經，應當知道這個人是被魔所控制。善男子！如果菩薩聽聞了這部三昧經卻不能接受和奉持，我不認為他算是聽聞了此經；如果聽聞了卻不奉持、不讀誦、不背誦、不傳講、不在大眾中廣泛地分別解說，就不能算是多聞。』 當時，大眾都一起大聲地說：『世尊！愿您護持這部名為「集一切福德三昧」的經典，使它廣泛流傳。』 當時，世尊從眉間的白毫相中放出光明，遍照無量無邊的世界。這光明中，發出這樣的聲音：『如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正遍覺（Samyaksambuddha，完全覺悟的人）已經護持這部經。』 當時，佛告訴大德阿難（Ananda，佛陀的十大弟子之一）：『阿難！如來不久將要般涅槃（Parinirvana，佛陀的最終寂滅），三個月后將進入無餘涅槃（Anupadisesa-nirvana，沒有剩餘的涅槃）。阿難！我現在將這部三昧經典囑託給你，你要接受、奉持、讀誦，廣泛地分別解說。阿難！如果有眾生奉持這部經，那麼對於這個人來說，佛就沒有涅槃，佛法也不會滅亡。為什麼呢？阿難！如果有開示這部經典的人，應當知道這個人就是見到了佛；如果在大眾中分別演說，顯示經文的意義，應當知道這個人是在守護正法。』 當時，阿難悲傷地流著眼淚說：『世尊！愿您住世一劫（kalpa，極長的時間單位），或者住世百劫、千劫，這樣可以帶來更多的安穩、更多的利益，利益安樂人天。』 佛告訴阿難：『你不要悲傷哭泣，如果你能接受、奉持這部經，讀誦，使它廣泛流傳，不讓它遺失，那麼你所希望的時間』
【English Translation】 English version 'Those who obtain the treasure of Samadhi (concentration) will gain great benefits. Having heard this, they should practice as it is said. World Honored One! In any country where this sutra exists, it should be known that the good men and good women there are able to circulate this sutra through the power of the Buddha. World Honored One! Even if the entire world were filled with great fire, one should pass through it to hear this sutra.' The Buddha said, 'So it is, so it is! Good man! As you have said. If there are good men and good women who have not heard this sutra, it should be known that such a person is possessed by Mara (demon). Good man! If a Bodhisattva (enlightenment being) hears this Samadhi sutra but cannot accept and uphold it, I do not say that they have heard it; if they hear it but do not uphold, read, recite, transmit, or widely explain it to the assembly, they cannot be called learned.' At that time, the assembly all spoke in unison, saying, 'World Honored One! We wish that you would protect this sutra named 「Samadhi of Gathering All Merits,」 so that it may be widely circulated.' At that time, the World Honored One emitted light from the white hair curl between his eyebrows, illuminating countless boundless worlds. From this light, such a sound came forth: 'The Tathagata (Buddha's title), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one) has already protected this sutra.' At that time, the Buddha said to the great virtuous Ananda (one of the Buddha's ten great disciples), 'Ananda! The Tathagata will soon enter Parinirvana (final passing away of a Buddha), and in three months will enter Anupadisesa-nirvana (nirvana without remainder). Ananda! I now entrust this Samadhi sutra to you; you must accept, uphold, read, and widely explain it. Ananda! If there are sentient beings who uphold this sutra, then for them, the Buddha has not entered Nirvana, and the Dharma (Buddha's teachings) will not perish. Why is that? Ananda! If there is someone who expounds this sutra, it should be known that this person has seen the Buddha; if they explain and reveal the meaning of the text in the assembly, it should be known that this person is protecting the true Dharma.' At that time, Ananda, weeping with tears, said, 'World Honored One! May you remain for one kalpa (an extremely long period of time), or a hundred kalpas, or a thousand kalpas, so that there may be more peace and more benefit, bringing benefit and happiness to humans and devas (gods).' The Buddha said to Ananda, 'Do not weep, if you can accept and uphold this sutra, read it, cause it to be widely circulated, and not let it be lost, then for as long as you wish.'
，常為見佛。何以故？佛如來者，都不可以色身所見、不可以三十二相所見、不可以諸好而見。阿難！若有得見如是等經，則為見佛。」
說是經已，文殊師利法王子、那羅延菩薩、凈威力士及大菩薩僧，大德阿難等聲聞大眾，一切人、天、諸龍、夜叉、乾闥婆、阿修羅、世間人民，聞佛所說，皆大歡喜。
集一切福德經卷下
【現代漢語翻譯】 現代漢語譯本：經常能夠見到佛。為什麼呢？佛如來（Tathagata，佛的稱號）是不能通過有形之色身所見，不能通過三十二相（佛的三十二種殊勝的身體特徵）所見，也不能通過諸好（佛的各種美好特徵）所見。阿難（Ananda，佛陀的十大弟子之一）！如果有人能夠理解並見到這樣的經典，那就是見到了佛。 說完這部經后，文殊師利（Manjusri，智慧的象徵）法王子、那羅延（Narayana，印度教神祇，在此處被視為菩薩）菩薩、凈威力士（菩薩名）以及大菩薩僧團，大德阿難等聲聞（Sravaka，佛陀的弟子）大眾，一切人、天、諸龍（Naga，神話生物）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）以及世間人民，聽聞佛所說，都非常歡喜。 《集一切福德經》卷下
【English Translation】 English version: Constantly seeing the Buddha. Why is that? The Buddha Tathagata (Tathagata, an epithet of the Buddha) cannot be seen through a physical body, cannot be seen through the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), and cannot be seen through various excellences (the various beautiful characteristics of a Buddha). Ananda (Ananda, one of the ten principal disciples of the Buddha)! If anyone can understand and see such a scripture, that is seeing the Buddha. After this sutra was spoken, the Dharma Prince Manjusri (Manjusri, symbol of wisdom), the Bodhisattva Narayana (Narayana, a Hindu deity, regarded as a Bodhisattva here), the Bodhisattva Pure Power, and the great Bodhisattva Sangha, the great virtuous Ananda and other Sravaka (Sravaka, disciples of the Buddha) assembly, all humans, devas, nagas (Naga, mythical creatures), yakshas (Yaksa, guardian spirits), gandharvas (Gandharva, celestial musicians), asuras (Asura, warlike deities), and the people of the world, hearing what the Buddha had said, were all greatly delighted. The Sutra of Gathering All Merits, Volume Two