T13n0403_阿差末菩薩經
大正藏第 13 冊 No. 0403 阿差末菩薩經
No. 403 [No. 397(12)]
阿差末菩薩經卷第一
西晉月氏國三藏竺法護譯
聞如是：
一時佛在如來所游居土，于寶嚴凈巍巍道場——悉是正覺之所建立，大德莊嚴而依積累神妙行業、成佛報應——諸菩薩宮宣揚無量如來變化，入無底慧游于殊勝心懷悅豫，剖判普等所修聖行，咨嗟當來無際功勛、名稱無限平等正覺，以成佛道善轉法輪，開化無數諸學門徒，而於諸法常得自在，知眾生性、曉了諸根、度于彼岸，隨時方便、除諸掛礙，佛事無處住無所住。
與大比丘眾六百萬人俱——心行和安，消滅塵勞、恩愛、眾弊，則是如來為法王子，修深奧法因正法生，威儀禮節進止光光，為大眾祐親歸如來。
復與無極諸菩薩俱，其數甚多不可稱限，一切大聖神通已達，逮得總持辯才無礙，神智妙達不可攀喻，一心念頃游無量國供養十方諸如來眾，明識所奉，聽法無厭，咨受奉宣，常懷勤修，訓誨群黎，權智普備，所度無極，立無蓋門，皆越妄想，無應、不應，近一切智諸通慧地。
其名曰：天明菩薩、選戰菩薩、照藏菩薩、除慢菩薩、勇步菩薩、眼根菩薩、離言菩薩、除冥菩薩，如是等
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在如來所游居的凈土，于寶嚴凈巍峨的道場——一切都是正覺所建立，以大德莊嚴，依靠積累的神妙行業、成就佛果報應——諸菩薩宮殿宣揚無量如來的變化，進入無底的智慧，游于殊勝的心懷，喜悅歡暢，剖析普等所修的聖行，讚歎將來無際的功勛、名稱無限的平等正覺，以成就佛道，善於轉法輪，開化無數的學門徒眾，對於諸法常常得到自在，知曉眾生的根性、明瞭諸根，度脫到彼岸，隨時方便、去除各種掛礙，佛事無處不在，無所不在。 與大比丘眾六百萬人在一起——心行平和安穩，消滅塵世的勞苦、恩愛、各種弊端，他們是如來的法王子，修習深奧的佛法，因正法而生，威儀禮節進退都光明磊落，是大眾的庇護，親近歸依如來。 又與無量無邊的諸菩薩在一起，他們的數量非常多，不可稱量，一切大聖神通已經達到，獲得總持，辯才無礙，神智微妙通達，不可比喻，在一心念頃，遊歷無量國土，供養十方諸如來眾，明瞭所奉行的，聽聞佛法沒有厭倦，請教接受並宣揚，常常懷著勤奮修行的心，訓誨大眾，權巧智慧普遍具備，所度化的眾生無量無邊，建立無蓋的法門，都超越了妄想，無應、不應，接近一切智的各種通慧之地。 他們的名字是：天明菩薩（Deva-prabha Bodhisattva）、選戰菩薩（Samara-vijaya Bodhisattva）、照藏菩薩（Prabha-garbha Bodhisattva）、除慢菩薩（Māna-vināśana Bodhisattva）、勇步菩薩（Śūraṃgama Bodhisattva）、眼根菩薩（Cakṣur-indriya Bodhisattva）、離言菩薩（Nirukta Bodhisattva）、除冥菩薩（Tamo-nirghātana Bodhisattva），像這樣等等。
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the pure land where the Tathagata dwells, in a majestic and adorned Bodhimanda—all established by the Right Enlightenment, adorned with great virtue, relying on accumulated wondrous practices, and achieving the retribution of Buddhahood—in the palaces of the Bodhisattvas, proclaiming the immeasurable transformations of the Tathagatas, entering into bottomless wisdom, dwelling in a sublime state of mind, joyful and delighted, analyzing the universally equal holy practices, praising the future boundless merits, the infinitely named equal and right enlightenment, to achieve the path of Buddhahood, skillfully turning the Dharma wheel, enlightening countless disciples, always attaining freedom in all dharmas, knowing the nature of beings, understanding the roots of beings, crossing to the other shore, providing timely skillful means, removing all hindrances, the Buddha's work is everywhere, dwelling nowhere and dwelling everywhere. Together with six million great Bhikshus—their minds peaceful and tranquil, extinguishing worldly toil, affection, and all evils, they are the Dharma princes of the Tathagata, cultivating profound Dharma, born from the Right Dharma, their demeanor and etiquette are bright and clear, they are the refuge of the multitude, drawing near and taking refuge in the Tathagata. Also together with immeasurable Bodhisattvas, their number is vast and beyond measure, all great sages have attained supernatural powers, have achieved total retention, eloquence without hindrance, their divine wisdom is subtle and profound, beyond comparison, in a single moment of thought, they travel to immeasurable lands, making offerings to the Tathagatas of the ten directions, clearly understanding what they are devoted to, listening to the Dharma without weariness, inquiring, receiving, and proclaiming, always with a diligent mind of practice, instructing the masses, their skillful wisdom is universally complete, the beings they have liberated are immeasurable, establishing the unobstructed gate, all have transcended delusion, neither responding nor not responding, approaching the lands of all-knowing wisdom and all-pervading wisdom. Their names are: Deva-prabha Bodhisattva, Samara-vijaya Bodhisattva, Prabha-garbha Bodhisattva, Māna-vināśana Bodhisattva, Śūraṃgama Bodhisattva, Cakṣur-indriya Bodhisattva, Nirukta Bodhisattva, Tamo-nirghātana Bodhisattva, and so on.
類菩薩會者，浩浩皓皓不可思議德皆如是。
爾時，世尊入諸菩薩所愿成行，其法名曰無陰蓋門，凈諸開士嚴妙道場，正覺法力具無所畏，聖慧之室游于諸法而得自在，攝總持印曉了辯才，所入道門以大神通普至啟明。講暢分別不退法輪等御諸乘，通一法界無所破壞，頒宣眾生諸根意性，敏達堅要決一切法，降伏魔場。隨應順法皆能開化塵勞結著、迷惑邪見、六十二疑，闡無礙智，明解無際，所勸助業尋為發遣。入于諸佛平等道慧，無施、無望、無處所門，演說諸法如審真諦，等處有想及與無想，曉了深奧十二緣起，積功累德不可稱限。莊嚴諸佛身、口、意行，志得由身，所知無盡，修四聖諦，教授聲聞身心靜寂，化緣覺乘逮一切智，具阿惟顏興大乘學，入一切法恣已獨步，嘆詠如來功勛之德。隨時宣示，委靡撫卹，訓誨以漸，導闡法藏顯其處所，除斯微翳開示明曜。世尊陶演講釋法教，使普流佈周於十方。
於時東方自然出現大金色光，其光照此寶凈道場及曜三千大千世界靡不周遍。大明韑曄皆蔽此土，日、月、釋梵及四天王所有威曜悉不復現，大神妙天、諸尊巍巍天、龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒光明悉歇，諸明月珠、焰光寶珠、大火錠燎悉亦消滅。如來至真無極大光——諸
【現代漢語翻譯】 現代漢語譯本： 像菩薩那樣集會的人，他們所擁有的浩瀚無垠、不可思議的功德都像這樣。 當時，世尊進入了諸菩薩所愿成就的修行，這種修行的方法名為『無陰蓋門』，它能凈化所有開悟之士的莊嚴美妙的道場，正覺的法力具備無所畏懼的力量，在聖慧的殿堂里遊歷于諸法而獲得自在，掌握總持的印記，明瞭辯才，所進入的道門以大神通普遍地達到啟示和開明。宣講和分別不退轉的法輪，像駕馭各種車輛一樣駕馭各種教法，通達一法界而無所破壞，頒佈宣揚眾生的各種根器和意向，敏銳而堅定地決斷一切法，降伏魔的場所。隨順相應的法門都能開化塵世的勞苦、執著、迷惑的邪見、六十二種疑惑，闡明無礙的智慧，明瞭無邊的道理，所勸助的行業立刻就能發起和遣送。進入諸佛平等的道和智慧，沒有施捨、沒有期望、沒有處所的法門，演說諸法如同審視真諦，平等對待有想和無想，明瞭深奧的十二緣起，積累功德不可限量。莊嚴諸佛的身、口、意行，志向由自身獲得，所知無盡，修習四聖諦，教導聲聞身心靜寂，教化緣覺乘達到一切智，具備阿惟顏（不退轉）而興起大乘之學，進入一切法而自由自在，讚歎如來的功勛和功德。隨時宣示，委婉撫慰，逐漸訓誨，引導闡明法藏，顯明其處所，消除這些微小的遮蔽，開示光明。世尊陶冶演講，解釋佛法教義，使之普遍流佈於十方。 這時，東方自然出現大金色光，這光照耀著這個寶凈的道場，並遍及三千大千世界，沒有哪個地方不被照耀。大光明閃耀，遮蔽了這片土地，太陽、月亮、釋梵（帝釋天）和四大天王所有的威光都不再顯現，大神妙天、諸尊巍巍天、龍、鬼神、揵沓和（香神）、阿須倫（非天）、迦留羅（金翅鳥）、真陀羅（緊那羅，歌神）、摩睺勒（大蟒神）的光明都熄滅了，各種明月珠、焰光寶珠、大火錠燎也都消滅了。如來至真無上的大光明——諸
【English Translation】 English version: Those who assemble like Bodhisattvas, their vast and inconceivable merits are all like this. At that time, the World Honored One entered the practice of fulfilling the vows of all Bodhisattvas. This practice is called the 'Gate of No Cover of the Skandhas,' which purifies the magnificent and wonderful sacred places of all enlightened beings. The power of Right Enlightenment is equipped with fearlessness. In the chamber of Holy Wisdom, one travels through all dharmas and attains freedom. One grasps the seal of total retention, understands eloquence, and the path one enters reaches enlightenment and illumination through great spiritual powers. One expounds and distinguishes the non-retrogressing Dharma Wheel, guiding various teachings like driving various vehicles. One penetrates the one Dharma Realm without destruction, proclaims and disseminates the various faculties and intentions of sentient beings, and decisively resolves all dharmas with keenness and firmness, subduing the realms of demons. One can enlighten the afflictions of the world, attachments, deluded views, the sixty-two doubts, and elucidate unobstructed wisdom. One understands boundless principles, and the actions one encourages are immediately initiated and dispatched. One enters the equal path and wisdom of all Buddhas, a path without giving, without expectation, and without a fixed place. One expounds all dharmas as if examining the true essence, treating both thought and non-thought equally. One understands the profound twelve links of dependent origination, and accumulates immeasurable merits. One adorns the body, speech, and mind actions of all Buddhas, and one's aspiration is attained through oneself. One's knowledge is endless, one practices the Four Noble Truths, teaches the Shravakas to quiet their bodies and minds, and transforms the Pratyekabuddha vehicle to attain all wisdom. One is equipped with Aviveyan (non-retrogression) and initiates the study of the Mahayana, entering all dharmas with freedom and ease, praising the merits and virtues of the Tathagata. One proclaims at the appropriate time, gently consoles, gradually instructs, guides and elucidates the Dharma Treasury, reveals its location, removes these subtle obscurations, and reveals the light. The World Honored One cultivates and expounds the teachings of the Dharma, causing them to spread universally in all directions. At this time, a great golden light naturally appeared from the east. This light illuminated this pure and precious sacred place and pervaded the three thousand great thousand worlds, with no place left unilluminated. The great light shone brightly, obscuring this land. The sun, moon, Shakra (Indra), and the Four Heavenly Kings all lost their brilliance. The lights of the Great Divine Wonderful Heavens, the Venerable Majestic Heavens, the Nagas, the Yakshas, the Gandharvas, the Asuras, the Garudas, the Kinnaras, and the Mahoragas all faded away. The various bright moon pearls, flame light jewels, and great fire lamps also disappeared. The Tathagata's supreme and boundless great light—all
阿惟顏菩薩身明獨顯現耳，其餘一切所有光明皆沒不現。此大千國迥遠懸絕窈隱闇冥，日、月光明雖為廣大，威神巍巍不能及逮——照于彼鄉悉蒙光暉，其明不礙樹木、墻壁、須彌大山、雪山、黑山、目鄰山、大目鄰山、鐵圍山、大鐵圍山。
其明通過照於三千大千世界至無擇獄極于上方，地獄、餓鬼、畜生中者，其身皆荷此道明曜，眾苦悉除、惱痛休息、身心為安，各相慶賀，自謂遭時。
于佛左側寶凈道場，尋自然生六十億垓七寶蓮華，其香芬馥普悉流佈，聞莫不歡；其華柔軟大如車輪，光色煒曄；葉無數億，百千寶成其形正圓。而斯華上施交露帳校飾珠蓋，其華所演甘美好熏悉遍三千大千世界，此三千國諸天人民所有名香值斯華香悉亦消索，天上世間所游居類，荷此華香咸樂法香不好愛慾。
於時賢者舍利弗睹如是像無極光明清凈蓮華驚喜無量，即從坐起行詣佛所，長跪叉手問世尊曰：「今者所睹為何瑞應現如是像、顯大光明、清凈蓮華不可稱計？自昔已來未曾見聞。」
佛告舍利弗：「有一菩薩名阿差末從東方來，與六十億菩薩俱、與眷屬圍繞，欲至此土故前現瑞。」
佛說未久，阿差末菩薩應時現身，與六十億菩薩俱進，則以菩薩無極威神顯大神足，開士變化震動佛國，奮
【現代漢語翻譯】 現代漢語譯本：只有阿惟顏菩薩（Avikalpa-bodhisattva，意為無分別菩薩）的身光獨自顯現，其餘一切光明都消失不見。這個大千世界遙遠而隱蔽，黑暗而幽深，即使是太陽和月亮的光明雖然廣大，威神之力也無法到達——唯有照耀到那個地方的光輝，其光明不會被樹木、墻壁、須彌山（Sumeru，佛教宇宙觀中的中心山）、雪山、黑山、目鄰山（Mucilinda，傳說中的山名）、大目鄰山、鐵圍山（Cakravada，環繞世界的山脈）、大鐵圍山所阻礙。 其光明穿透並照耀三千大千世界，直至無擇地獄（Avici，佛教地獄中最底層的地獄），甚至到達上方。地獄、餓鬼、畜生道中的眾生，他們的身體都沐浴在這道光明之中，所有的痛苦都消除了，煩惱和疼痛都停止了，身心都感到安寧，他們互相慶賀，自認為遇到了好時機。 在佛陀左側的寶凈道場，自然而然地生長出六十億垓七寶蓮花，其香氣芬芳，普遍散佈，聞到的人沒有不歡喜的；這些蓮花柔軟如車輪般大小，光彩奪目；花葉無數，由百千種寶物構成，形狀端正圓滿。這些蓮花上裝飾著交錯的露帳和珠蓋，蓮花所散發出的甘美香氣遍佈三千大千世界，這個三千世界中的諸天人民，所有名貴的香氣與這些蓮花的香氣相比都黯然失色。天上和世間所有居住的眾生，沐浴在這蓮花的香氣中，都喜愛佛法之香，不再貪戀愛慾。 當時，賢者舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）看到這樣的景象，無極的光明和清凈的蓮花，感到無比的驚喜，立即從座位上站起來，走到佛陀面前，長跪合掌，問世尊說：『今天所看到的景像是什麼瑞兆？為什麼會顯現如此光明和不可計數的清凈蓮花？自古以來，我從未見過或聽說過。』 佛陀告訴舍利弗：『有一位菩薩名叫阿差末（Akshayamati，意為無盡意菩薩），他從東方而來，與六十億菩薩及其眷屬一同前來，想要來到這個世界，所以先顯現這樣的瑞兆。』 佛陀說完不久，阿差末菩薩就應時現身，與六十億菩薩一同前進，他們以菩薩無極的威神之力，顯現大神足，開士變化，震動佛國，奮
【English Translation】 English version: Only the body light of Avikalpa-bodhisattva (meaning 'Non-conceptual Bodhisattva') appeared uniquely, while all other lights vanished. This great chiliocosm was remote, secluded, dark, and profound. Even the light of the sun and moon, though vast, could not reach it with their majestic power—only the light that shone upon that place. Its brightness was not obstructed by trees, walls, Mount Sumeru (the central mountain in Buddhist cosmology), snow mountains, black mountains, Mucilinda (a legendary mountain), Great Mucilinda, Cakravada (the mountain range surrounding the world), or Great Cakravada. Its light penetrated and illuminated the three thousand great chiliocosms, reaching down to the Avici hell (the lowest hell in Buddhism) and even up to the highest realms. Beings in hell, the realm of hungry ghosts, and the animal realm were all bathed in this light. All their sufferings were eliminated, their afflictions and pains ceased, and their bodies and minds felt at peace. They congratulated each other, believing they had encountered a fortunate time. On the left side of the Buddha's pure Bodhi-mandala, sixty billion nayutas of seven-jeweled lotuses spontaneously grew. Their fragrance was pervasive, and all who smelled it were delighted. These lotuses were soft, as large as chariot wheels, and radiant. They had countless leaves, formed from hundreds of thousands of jewels, and were perfectly round. These lotuses were adorned with interlaced canopies and jeweled covers. The sweet fragrance emitted by the lotuses permeated the three thousand great chiliocosms. All the famous fragrances of the gods and people in this three thousand world were eclipsed by the fragrance of these lotuses. All beings in the heavens and on earth, bathed in the fragrance of these lotuses, delighted in the fragrance of the Dharma and no longer craved sensual desires. At that time, the venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom), seeing such a sight—the boundless light and the pure lotuses—felt immeasurable joy. He immediately rose from his seat, approached the Buddha, knelt with his palms together, and asked the World-Honored One: 'What is the auspicious sign of what we see today? Why has such light and countless pure lotuses appeared? Since ancient times, I have never seen or heard of such a thing.' The Buddha told Sariputra: 'There is a Bodhisattva named Akshayamati (meaning 'Inexhaustible Mind Bodhisattva') who is coming from the east, accompanied by sixty billion Bodhisattvas and their retinues. They wish to come to this world, so they have manifested these auspicious signs beforehand.' Not long after the Buddha spoke, Akshayamati Bodhisattva appeared in due time, advancing with sixty billion Bodhisattvas. They displayed their boundless majestic power as Bodhisattvas, manifesting great supernatural abilities, causing the Buddha-land to shake, and vigorously
大暉曜雨眾華香，亦復俱作百千伎樂。至於寶凈廣普道場往詣佛所，住上虛空如處於地，叉手自歸，以一音聲請告三千大千世界，則以義偈贊世尊曰：
「聖雄舍貪慾， 鮮潔無垢染， 其慧除窈冥， 施以清凈眼， 斷三垢勞惓， 消盡眾瑕疵， 永滅諸塵勞， 今故稽首佛。 棄去所破壞， 化裂愚癡網， 聖主有十力， 畏者悉降伏。 超越于眾會， 舍寂三放逸， 獨步如師子， 所游無恐懼。 其離垢光明， 無所不照曜， 普念於一切， 濟度眾瑕穢， 無明在蔽隱， 消除諸闇塞， 其光所照曜， 如日出于云。 見眾人孤苦， 則為興愍哀， 蠲除老、病、死， 無救為設護。 導師誘眾生， 弘慈常愍哀， 其所修行業， 如醫療諸疾； 尊舍利御眾， 化無明愚憃， 聞已他人患， 度之如船師。 化無數塵勞， 所興眾妄想， 其所游居處， 無著如蓮華。 了一切諸法， 本凈是寂寞， 口所演音聲， 悉從因緣生。 無本橫造作， 由習而致此， 愍世懷慈哀， 降訓于眾生。 歸命如虛空， 見一切如此， 處在於世法， 不動如大山。 眾生因無覺， 習行不要業
【現代漢語翻譯】 現代漢語譯本 大放光明，降下如雨般的花朵和香氣，同時演奏百千種樂器。他們來到寶凈廣闊的道場，前往佛陀所在之處，停留在高空中如同站在地上一般，合掌恭敬地歸順，用同一個聲音向三千大千世界宣告，並用偈頌讚美世尊： 『聖雄（指佛陀）捨棄貪慾，純潔無瑕，沒有絲毫污染。 他的智慧驅散了黑暗，給予我們清凈的眼睛。 斷除了貪、嗔、癡三垢的勞累，消除了所有的瑕疵。 永遠滅除了塵世的煩惱，所以現在我向佛陀稽首。 捨棄了那些被破壞的東西，破除了愚癡的羅網。 聖主（指佛陀）擁有十力（佛陀的十種力量），使畏懼者都降伏。 超越了所有集會，捨棄了寂靜和三種放逸（身放逸、口放逸、意放逸）。 獨自行走如獅子一般，所到之處沒有恐懼。 他那遠離垢染的光明，無處不照耀。 普遍關懷一切眾生，救度他們脫離瑕疵和污穢。 無明（指不明白真理的迷惑）遮蔽了人們，他消除了所有的黑暗和阻塞。 他的光芒所照耀之處，如同太陽從雲中升起。 看到眾人孤獨困苦，就生起憐憫和哀傷。 消除衰老、疾病和死亡，為無助的人們提供保護。 導師（指佛陀）引導眾生，弘揚慈悲，常常憐憫哀傷。 他所修行的事業，如同醫生治療各種疾病。 尊貴的佛陀引導大眾，教化那些無明愚昧的人。 聽到他人的苦難，就如同船伕一樣救度他們。 教化無數的塵勞，以及由此產生的各種妄想。 他所居住的地方，沒有執著，如同蓮花一般。 明瞭一切諸法，其本性是清凈寂寞的。 口中所發出的聲音，都是從因緣而生。 沒有根本的橫加造作，都是由習性而導致的。 憐憫世間，懷著慈悲，教導眾生。 歸順於如同虛空一般的佛陀，看一切事物都是如此。 身處世俗之中，卻像大山一樣不動搖。 眾生因為沒有覺悟，習慣於做不必要的行為。』
【English Translation】 English version Great radiance shone, raining down flowers and fragrances, while also playing hundreds of thousands of musical instruments. They arrived at the vast, pure Bodhi-mandala, went to where the Buddha was, stayed in the high sky as if on the ground, folded their hands in reverence, and with one voice proclaimed to the three thousand great thousand worlds, and praised the World Honored One with verses: 'The Holy Hero (referring to the Buddha) has abandoned greed, is pure and flawless, without any defilement. His wisdom dispels the darkness, giving us clear eyes. He has cut off the weariness of the three defilements of greed, anger, and ignorance, and has eliminated all flaws. He has forever extinguished the troubles of the world, so now I bow my head to the Buddha. He has abandoned what is broken, and shattered the net of ignorance. The Holy Lord (referring to the Buddha) possesses the ten powers (ten powers of the Buddha), subduing all who are fearful. He has transcended all assemblies, abandoning tranquility and the three forms of indulgence (indulgence of body, speech, and mind). He walks alone like a lion, and there is no fear in the places he goes. His light, free from defilement, shines everywhere. He universally cares for all beings, saving them from flaws and impurities. Ignorance (referring to the delusion of not understanding the truth) obscures people, and he eliminates all darkness and blockages. Where his light shines, it is like the sun rising from the clouds. Seeing the loneliness and suffering of the people, he arises with compassion and sorrow. He eliminates old age, sickness, and death, and provides protection for the helpless. The Guide (referring to the Buddha) leads beings, promotes compassion, and is always compassionate and sorrowful. The work he does is like a doctor treating various diseases. The venerable Buddha guides the masses, teaching those who are ignorant and foolish. Hearing the suffering of others, he saves them like a boatman. He teaches countless worldly troubles, and the various delusions that arise from them. The place where he dwells has no attachment, like a lotus flower. He understands all dharmas, whose nature is pure and tranquil. The sounds that come from his mouth all arise from causes and conditions. There is no fundamental fabrication, all are caused by habits. He has compassion for the world, with kindness, he teaches beings. He submits to the Buddha who is like the void, seeing all things as they are. He is in the world, yet he is unmoving like a great mountain. Beings, because they are not enlightened, are accustomed to doing unnecessary actions.'
， 雖游習居處， 皆度生死難。 道眼甚鮮明， 猶如青蓮華， 其威神巍巍， 如月之盛滿。 一切世間人， 咸共咨嗟德， 舍惱不樂俗， 以故稽首佛。」
於是阿差末與六十億菩薩頌此偈贊佛已，從虛空下稽首佛足，繞聖七匝卻坐蓮華。
時舍利弗承佛威神而前問言：「唯然，世尊！阿差末菩薩為從何來？其佛所號？國土何類？世界遠近去是幾所？」
佛言：「汝自以此問阿差末，當見發遣。」
時舍利弗問阿差末：「仁族姓子！所從來處去此遠近？其佛所號？世界云何？」
時阿差末報舍利弗：「耆年續有去來想乎？」
舍利弗曰：「唯，族姓子！吾想已斷。」
阿差末曰：「唯，舍利弗！其想斷者志不懷二，何緣興念而發此問從何所來？
「唯，舍利弗！其有來者為合會跡，假使去者為別離跡，若令不會無別離者，彼無去來，其無去來為聖道行。
「唯，舍利弗！其有來者自然造相，若有去者罪福盡相。計罪福者為自然相，若於罪福盡諸相者則無有相，無往相者聖道所趣。
「唯，舍利弗！其有來者謂所愿相，若有往者離於所愿，其所愿相離所往相則聖道相。
「唯，舍利弗！其有來者為起生相，若有往者
【現代漢語翻譯】 現代漢語譯本 他們雖然在世間遊歷居住，卻都已度脫了生死的苦難。 他們的道眼非常明亮，就像青色的蓮花一樣。 他們的威德神力非常盛大，如同滿月一般。 世間所有的人，都共同讚歎他們的德行。 他們捨棄了煩惱，不貪戀世俗的快樂，因此向佛陀頂禮。 這時，阿差末（Achamala，菩薩名）與六十億菩薩誦完這首偈頌讚美佛陀后，從虛空中下來，向佛陀的足部頂禮，然後繞佛七圈，退坐于蓮花座上。 這時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）承蒙佛陀的威神之力，上前問道：『世尊！阿差末菩薩是從哪裡來的？他所處的佛國叫什麼名字？他的國土是什麼樣的？他所處的世界距離這裡有多遠？』 佛陀說：『你自己去問阿差末，他會給你解答的。』 這時，舍利弗問阿差末：『仁者！您是從哪裡來的？距離這裡有多遠？您所處的佛國叫什麼名字？您的世界是什麼樣的？』 阿差末回答舍利弗：『耆年（指舍利弗）！你還有來去的想法嗎？』 舍利弗說：『是的，仁者！我的來去之想已經斷除了。』 阿差末說：『是的，舍利弗！如果來去之想已經斷除，心中就不會有二元對立的想法，又何必生起念頭來問我從哪裡來呢？』 『舍利弗！所謂來，是聚合的跡象；所謂去，是分離的跡象。如果既沒有聚合也沒有分離，那就沒有來去。沒有來去，才是聖道所行的境界。』 『舍利弗！所謂來，是自然造作的現象；所謂去，是罪福消盡的現象。執著于罪福，就是執著于自然現象。如果能超越罪福的種種現象，那就沒有現象，沒有往來，這才是聖道所趨向的。』 『舍利弗！所謂來，是願望的顯現；所謂去，是脫離願望。願望的顯現和脫離願望的現象，就是聖道的現象。』 『舍利弗！所謂來，是生起的現象；所謂去，是
【English Translation】 English version Though they travel and dwell in the world, they have all crossed the difficult sea of birth and death. Their eyes of wisdom are exceedingly bright, like blue lotus flowers. Their majestic power is grand, like the full moon. All people in the world together praise their virtues. They have abandoned afflictions and do not delight in worldly pleasures, therefore they bow their heads to the Buddha. Then, Achamala (a Bodhisattva) and sixty billion Bodhisattvas, having praised the Buddha with this verse, descended from the sky, bowed their heads at the Buddha's feet, circumambulated the Sage seven times, and sat down on lotus flowers. Then, Sariputra (one of the Buddha's ten great disciples, known for his wisdom), empowered by the Buddha's majestic power, stepped forward and asked: 'Venerable World Honored One! Where did Bodhisattva Achamala come from? What is the name of his Buddha land? What is his country like? How far is his world from here?' The Buddha said: 'You should ask Achamala yourself, and you will see his response.' Then, Sariputra asked Achamala: 'Noble one! Where did you come from? How far is it from here? What is the name of your Buddha land? What is your world like?' Achamala replied to Sariputra: 'Elder, do you still have thoughts of coming and going?' Sariputra said: 'Yes, noble one! My thoughts of coming and going have been cut off.' Achamala said: 'Yes, Sariputra! If the thoughts of coming and going have been cut off, the mind will not harbor duality. Why then do you give rise to the thought and ask where I came from?' 'Sariputra! What is called coming is a sign of gathering; what is called going is a sign of separation. If there is neither gathering nor separation, then there is no coming or going. The absence of coming and going is the practice of the holy path.' 'Sariputra! What is called coming is a natural manifestation; what is called going is the exhaustion of merit and demerit. To cling to merit and demerit is to cling to natural manifestations. If one transcends all manifestations of merit and demerit, then there are no manifestations, no coming or going, and this is the direction of the holy path.' 'Sariputra! What is called coming is the manifestation of wishes; what is called going is the departure from wishes. The manifestation of wishes and the departure from wishes are the manifestations of the holy path.' 'Sariputra! What is called coming is the manifestation of arising; what is called going is the
則為滅相，除生往相，不起、不滅、無所往者則聖道相。
「唯，舍利弗！其有來者為訓誨門，若有往者教授盡索，生無教授、無盡之門則趣聖道。
「唯，舍利弗！若有往來則墮于俗，無有去來乃謂為道。唯，舍利弗！以消去來、除于當來及諸境界乃趣聖道。
「唯，舍利弗！其有來者為現在相，若有去者為是離相，至於現在及去離相則趣聖道。
「唯，舍利弗！其有來者為是報應緣起之相，若有去者盡報應相，無有報應，不起、不滅至於無相乃趣聖道。
「唯，舍利弗！其有來者隨俗緣合而致徑路，若有去者謂是音聲、言教、文字為徑路也，設除音聲、文字、因緣徑路則趣聖道。」
時舍利弗問阿差末：「唯，族姓子！吾今以此仁有辯才故欲相問。所以然者，欲得聽采本所未聞。猶，族姓子！關尹主者應得推問出入往反，設有重貨若復空行，欲得責稅故宜難詰：『卿何所赍以時輸稅？』唯，族姓子！吾亦如是。鄙等徒類為聲聞種，依猗他音而得解脫，合與緣響常宜咨受，諸正士等以用護斯將養大乘，從是出生聲聞、緣覺。以是之故，善哉，族姓子！為分別說所從來處、去此遠近、如來國土號字云何？」
阿差末曰：「唯，舍利弗！如來在前便可啟問，當爲發遣，眾會
【現代漢語翻譯】 現代漢語譯本 那麼，滅除『相』，去除『生』的執著，不生、不滅、無所往來，這就是聖道的『相』。 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！』，凡是『來』，是教誨的門徑；凡是『往』，是教授的終結。沒有教授、沒有終結的門徑，就趨向聖道。 『舍利弗！』，如果有往來，就墮入世俗；沒有去來，才稱為道。『舍利弗！』，消除去來，去除未來以及各種境界，就趨向聖道。 『舍利弗！』，凡是『來』，是現在的『相』；凡是『去』，是離別的『相』。達到現在和離別的『相』，就趨向聖道。 『舍利弗！』，凡是『來』，是報應緣起的『相』；凡是『去』，是報應的終結。沒有報應，不生、不滅，達到無『相』，就趨向聖道。 『舍利弗！』，凡是『來』，是隨順世俗因緣而形成的道路；凡是『去』，是音聲、言教、文字所指引的道路。如果去除音聲、文字、因緣的道路，就趨向聖道。 這時，舍利弗問阿差末（Acchama，一位菩薩的名字）說：『族姓子（Kulaputra，對出身高貴者的尊稱）！我因為你具有辯才，所以想向你請教。之所以這樣，是想聽聞我以前沒有聽聞過的道理。就像關尹（古代的關卡官員）一樣，應該盤問出入往返的人，如果有貴重貨物或者空手而行，都要徵稅，所以應該盤問：『你攜帶什麼東西，應該繳納稅款？』族姓子！我也是這樣。我們這些聲聞（Śrāvaka，佛陀的弟子）弟子，依靠他人的聲音而得到解脫，應該接受因緣和合的教誨。諸位正士用這種方式來護持和培養大乘（Mahāyāna，佛教的一個主要流派），從這裡出生聲聞和緣覺（Pratyekabuddha，獨自覺悟的人）。因此，善哉，族姓子！請為我們分別解說你從哪裡來，離這裡有多遠，如來（Tathāgata，佛陀的稱號）的國土叫什麼名字？』 阿差末說：『舍利弗！如來在前面，你可以直接請問，他會為你解答，大眾也會聽聞。』
【English Translation】 English version Then, the cessation of 『marks』, the removal of attachment to 『birth』, no arising, no ceasing, and no going anywhere, this is the mark of the holy path. 『Śāriputra!』, that which 『comes』 is the gate of instruction; that which 『goes』 is the end of teaching. The gate without teaching and without end leads to the holy path. 『Śāriputra!』, if there is coming and going, one falls into the mundane; without going and coming, it is called the path. 『Śāriputra!』, by eliminating coming and going, removing the future and all realms, one approaches the holy path. 『Śāriputra!』, that which 『comes』 is the mark of the present; that which 『goes』 is the mark of separation. Reaching the marks of the present and separation, one approaches the holy path. 『Śāriputra!』, that which 『comes』 is the mark of karmic retribution; that which 『goes』 is the end of karmic retribution. Without retribution, no arising, no ceasing, reaching no-mark, one approaches the holy path. 『Śāriputra!』, that which 『comes』 is the path formed by following worldly conditions; that which 『goes』 is the path indicated by sounds, teachings, and words. If one removes the path of sounds, words, and conditions, one approaches the holy path. Then, Śāriputra asked Acchama: 『Kulaputra! Because you have eloquence, I want to ask you. The reason for this is that I want to hear doctrines I have not heard before. Just like the gatekeeper (an ancient gate official), who should question those who come and go, whether they carry valuable goods or travel empty-handed, they must collect taxes, so they should ask: 『What do you carry that you should pay taxes on?』 Kulaputra! I am the same. We, the disciples of Śrāvaka, attain liberation by relying on the voices of others, and should receive teachings based on conditions. The noble ones use this method to protect and cultivate the Mahāyāna, from which Śrāvakas and Pratyekabuddhas are born. Therefore, well done, Kulaputra! Please explain to us where you come from, how far away it is, and what the name of the Tathāgata』s land is?』 Acchama said: 『Śāriputra! The Tathāgata is in front, you can ask him directly, and he will answer you, and the assembly will hear.』
被蒙決諸疑網。」
時舍利弗前問佛言：「阿差末菩薩所從來處去是遠近？其佛所號？國土何類？其聞名者，無央數人咸發道意，被大德鎧。」
佛言：「舍利弗！諦聽善思。彼世界名有稱功勛，及如來號若有聞者勿得懷疑，悉共信之。如來至真無所掛礙亦無陰蓋，一切敏達靡不通暢。」
咸言：「受教。」
佛告舍利弗：「東方去此度十江沙諸佛國土滿中諸塵過若干剎，有世界名阿尼彌沙，彼有佛號三曼跋陀如來、至真、等正覺，現在說法(阿尼彌沙者，晉言不眴；三曼跋陀者，晉言普賢)。
「不眴世界無有聲聞、緣覺之名，世尊聖眾純諸菩薩，于往古世造行已備，佈施調意，安庠聖哲，禁戒博聞，寂無放逸，止足功勛，建立閑靜。以忍辱力心不懷害；堅固精進積功累德，每生自克普皆禪思脫門三昧而正受矣。以神通慧而自娛樂，以無極智光明之曜隨時分別，班宣一切章句義理。所懷慈心等如虛空，其哀堅強愍于眾生，知其志性而開化之。其喜悅者，為雨甘露道法之味，雪除一切瞋恨怨結；其行護者離於二乘，以空無想立無愿法，拔濟塵勞、眾魔、穢濁危害之患。明識眾生根本所趣十二緣起，觀察其疾應病與藥，執御斯心平等恒一，如地、水、火、風，無有憎愛。
「降棄
【現代漢語翻譯】 現代漢語譯本：被解除了一切疑惑的羅網。
當時，舍利弗上前向佛陀請教：『阿差末菩薩是從哪裡來的？距離這裡有多遠？他所在佛土的佛號是什麼？那裡的國土是什麼樣的？聽到他名號的人，無數都發起了求道之心，披上了大功德的鎧甲。』
佛陀說：『舍利弗，仔細聽，好好思考。那個世界名為有稱功勛，那裡的如來佛號，如果有人聽到，不要懷疑，都應當相信。如來是至真無礙的，也沒有任何遮蔽，一切都敏銳通達，沒有不暢通的。』
大家齊聲說：『謹遵教誨。』
佛陀告訴舍利弗：『從這裡向東方，經過十個恒河沙數佛土，其中充滿塵埃，再經過若干佛土，有一個世界名為阿尼彌沙（阿尼彌沙，晉語意為不眨眼），那裡有一尊佛，號為三曼跋陀如來、至真、等正覺，現在正在說法。（三曼跋陀，晉語意為普賢）。』
『不眨眼世界沒有聲聞、緣覺的名號，世尊的聖眾都是菩薩，他們在過去世修行已經圓滿，佈施調伏心意，安詳聖哲，持戒博聞，寂靜沒有放逸，知足功勛，建立清凈。他們以忍辱的力量，心中不懷害意；堅定精進，積累功德，每生都能自我剋制，普遍進入禪定、解脫之門和三昧正受。他們以神通智慧自娛，以無極的智慧光明隨時分辨，宣講一切章句義理。他們所懷的慈心等同虛空，他們的悲憫堅強，憐憫眾生，瞭解他們的志向和本性而開導化育他們。他們所帶來的喜悅，如同降下甘露道法的滋味，消除一切嗔恨怨結；他們的行為護持，遠離二乘，以空無想建立無愿之法，拔除塵勞、眾魔、污穢、危害的禍患。他們明瞭眾生根本所趨的十二因緣，觀察他們的疾病，應病給藥，執掌控制自己的心，平等恒常如一，如同地、水、火、風，沒有憎恨和愛戀。』
『他們降伏捨棄了...
【English Translation】 English version: 'Being freed from all nets of doubt.'
At that time, Shariputra stepped forward and asked the Buddha, 'Where does the Bodhisattva Achamala come from? How far is it from here? What is the name of the Buddha in his Buddha-land? What is the nature of that land? Those who hear his name, countless people, all generate the aspiration for enlightenment and don the armor of great merit.'
The Buddha said, 'Shariputra, listen carefully and contemplate well. That world is named 'Having Renown and Merit,' and the Tathagata there, if anyone hears his name, should not doubt but should all believe. The Tathagata is the ultimate truth, without obstruction, without any cover, and is sharp and clear in all things, without any impediment.'
Everyone said in unison, 'We accept the teaching.'
The Buddha told Shariputra, 'Going east from here, passing through ten Ganges sands of Buddha-lands, filled with dust, and then passing through several more Buddha-lands, there is a world named Animesha (Animesha, in Jin language, means 'unblinking'), where there is a Buddha named Samantabhadra Tathagata, the ultimate truth, the perfectly enlightened one, who is now teaching the Dharma. (Samantabhadra, in Jin language, means 'Universal Worthy').'
'In the Unblinking World, there are no names of Shravakas or Pratyekabuddhas. The holy assembly of the World Honored One is entirely composed of Bodhisattvas. In past lives, they have completed their practices, giving alms, taming their minds, being peaceful and wise, upholding precepts, being learned, tranquil without laxity, content with their merits, and establishing quietude. With the power of patience, their hearts harbor no harm; they are firm in diligence, accumulating merit and virtue. In each life, they are self-disciplined, universally entering into meditation, the gate of liberation, and the samadhi of right reception. They entertain themselves with spiritual powers and wisdom, and with boundless wisdom, they illuminate and distinguish, expounding all verses and meanings. Their compassionate hearts are like the void, their compassion is strong, they pity sentient beings, understanding their aspirations and nature, and guiding them. The joy they bring is like the taste of the nectar of the Dharma, removing all hatred and resentment. Their actions protect, keeping them away from the two vehicles, establishing the Dharma of no-wish with emptiness and no-thought, rescuing them from the afflictions of the world, demons, defilements, and the harm of dangers. They clearly understand the twelve links of dependent origination, the fundamental direction of sentient beings, observing their illnesses, giving medicine according to their ailments, holding and controlling their minds, being equal and constant, like earth, water, fire, and wind, without hatred or love.'
'They have subdued and abandoned...'
一切眾邪異學，若干法戰堅跱幢幡，猶如勇將大軍之師折伏嚴敵，入于深覺諸佛正法，十力無畏，離二品會，順從因緣有無之業，超越諸見，中間之行，棄捐吾我及人、壽命、有無處所，反真向偽倒見之本。
「諸經典門，如來法王法印印之，所演辯才無所掛礙，于無央數億百千劫所暢音辭，無能障塞使不通流，以佛神足感化無量佛國，周旋往反終而復始。曉了隨時，蠲除一切恐懼、瞋恚、憍慢、自大，所演音聲如師子吼，亦如雷震。察于眾生上、中、下行，堅固親友，永立究竟滅度之地。
「興無極云，感法雷震，暢慧解電，雨甘露水，宣道法珍不斷三寶，志性清凈如明月珠，表裡通達，正覺照曜，相好殊勝。則以禁戒而自莊嚴，以百千德而文飾體，以諸佛法至阿惟顏、一生補處奉遵修行，篤信眾生開化解脫，隨其志性令各得所。覺意總持為師子座嚴凈道場，明識超入四無所畏，皆現諸佛所興事業、正覺聖體取捨進退，其心強勇而得自在，轉于無上法輪之寶。」
爾時，眾會聞諸菩薩功勛之德，歡喜踴躍不能自勝，明心生焉，則取天上青、黃、紅、白上好蓮華及諸意華僉共供養佛，散阿差末諸菩薩上，同俱舉聲稱揚威德：「我等善利為獲福慶，乃能遭值此等正士得睹曉遇，稽首歸命而供養之。其
【現代漢語翻譯】 現代漢語譯本：一切邪門歪道，各種法術爭鬥，像堅固的旗幟一樣林立，又像勇猛的將領率領大軍擊潰強敵，深入領悟諸佛的正法，擁有十力（如來所擁有的十種力量）和無畏（佛的四種無所畏懼的自信），脫離二元對立的觀念，順應因緣和有無的業報，超越各種見解，不執著于中間的道路，拋棄我執、人執、壽命執、有無執，從而反轉虛妄，迴歸真理，破除顛倒的見解。 諸佛的經典法門，如同如來法王用印章蓋印一樣，所宣講的辯才無所障礙，在無數億百千劫中所發出的聲音，沒有任何力量能夠阻礙其傳播，以佛的神通感化無量佛國，週而復始地往來。明瞭時機，消除一切恐懼、嗔恨、驕慢、自大，所發出的聲音如同獅子吼，也像雷鳴一般。觀察眾生上、中、下不同的根性，成為堅固的親友，永遠安立在究竟涅槃之地。 興起無邊的法雲，感應法雷震動，發出智慧的閃電，降下甘露法雨，宣講佛法珍寶，使三寶（佛、法、僧）不斷絕，心性清凈如同明月寶珠，內外通達，正覺的光芒照耀，相貌莊嚴殊勝。以戒律來莊嚴自身，以百千種功德來修飾身體，以諸佛的教法直至阿惟顏（不退轉的菩薩果位）、一生補處（下一世將成佛的菩薩）的果位，奉行修行，深信眾生，開化解脫，隨順眾生的志向，使他們各自得到相應的利益。覺悟的意念和總持（記憶和理解佛法）作為獅子座，莊嚴清凈道場，明瞭地超越四無所畏（佛的四種無所畏懼的自信），展現諸佛所興的事業、正覺的聖體，在取捨進退之間，內心強大勇猛而得自在，轉動無上的法輪寶藏。 當時，在場的眾人聽聞諸菩薩的功德，歡喜踴躍，無法抑制內心的激動，明悟之心油然而生，於是取來天上青、黃、紅、白等上好的蓮花以及各種意花，一同供養佛，散在阿差末（不可思議）等諸菩薩身上，大家一起高聲稱揚佛的威德：『我們真是太幸運了，能夠獲得如此福報，竟然能夠遇到這些正士，得以瞻仰和相遇，我們稽首歸命，供養他們。』
【English Translation】 English version: All heretical and heterodox teachings, various forms of dharma combat, standing firm like banners and flags, are like brave generals leading great armies to defeat formidable enemies, deeply entering into the correct dharma of all Buddhas, possessing the ten powers (the ten powers of a Tathagata) and fearlessness (the four kinds of fearlessness of a Buddha), departing from dualistic concepts, conforming to the karmic consequences of causes and conditions, transcending all views, not clinging to the middle path, abandoning the attachments to self, others, lifespan, existence, and non-existence, thus reversing falsehood, returning to truth, and breaking through inverted views. The sutra teachings of all Buddhas are like the Dharma King, the Tathagata, sealing them with his seal. The eloquence they expound is unimpeded. The sounds they utter over countless eons cannot be blocked or prevented from flowing. With the Buddha's spiritual powers, they transform immeasurable Buddha lands, going back and forth, beginning and ending. They understand the right timing, eliminating all fear, hatred, arrogance, and self-importance. The sounds they utter are like a lion's roar, and also like thunder. They observe the upper, middle, and lower capacities of sentient beings, becoming steadfast friends, and establishing them forever in the ultimate state of Nirvana. They raise boundless clouds of dharma, causing the thunder of dharma to resound, emitting the lightning of wisdom, raining down the sweet dew of dharma, proclaiming the treasures of the dharma, ensuring the continuity of the Three Jewels (Buddha, Dharma, Sangha). Their minds are pure like a bright moon pearl, transparent inside and out, illuminated by the light of perfect enlightenment, with extraordinary and auspicious appearances. They adorn themselves with precepts, embellish their bodies with hundreds of thousands of virtues, and practice the teachings of all Buddhas up to the stage of Aviveyan (non-retrogression) and Ekajati-pratibaddha (a Bodhisattva who will become a Buddha in the next life), believing deeply in sentient beings, enlightening them to liberation, and according to their aspirations, enabling each to obtain what they need. The awakened mind and total retention (memory and understanding of the Dharma) serve as the lion's seat, adorning and purifying the Bodhimanda (place of enlightenment), clearly transcending the four fearlessnesses (the four kinds of fearlessness of a Buddha), manifesting the deeds of all Buddhas, the sacred body of perfect enlightenment, and in taking and leaving, advancing and retreating, their minds are strong, courageous, and free, turning the treasure of the unsurpassed Dharma wheel. At that time, the assembly, hearing the merits and virtues of the Bodhisattvas, rejoiced and leaped with joy, unable to contain their excitement. Their minds awakened, and they took the finest blue, yellow, red, and white lotuses from the heavens, as well as various wish-fulfilling flowers, and together offered them to the Buddha, scattering them upon the countless Bodhisattvas such as Achamatta (inconceivable). Together, they raised their voices, praising the Buddha's majestic power: 'We are truly fortunate to have obtained such blessings, to have encountered these righteous ones, to have been able to behold and meet them. We bow our heads in reverence and offer our worship to them.'
有眾生得聞此黨諸菩薩名，德不可量，因斯所聞悉當興發菩薩大心。」
於時于彼三萬六千諸來會人咸發無上正真道意。
佛語舍利弗：「阿尼彌沙土者，無地獄、餓鬼、畜生、眾惡諸苦，無奉戒敕亦無犯禁，不聞見女人。所以者何？皆由化生蓮華交露，無有慳貪、亦無淫恚、離於癡畏，悉都無此三毒之名，何況余乎？
「其土人民無上、中、下，好、丑差別，普等無殊，亦無是我及非我所，復不飲食。所以者何？喜法為食、解義為漿，常自坦然，了不念渴，亦無饑想。亦非我故，亦無他故，亦無眾魔恐難之患。
「又其佛土甚極廣大，一日月照六十億四方之域。所以者何？諸菩薩本願之所致也，由是之故，共一日月。又其土地無有丘墟、高下、斜傾，普悉平正，皆紺琉璃，皆以眾寶而雜廁間。其地柔軟如天綩綖，以十八事莊嚴國界。其樹悉寶，行伍相當，常生華實，冬夏恒茂，無沙礫石眾穢之瑕。黑山、雪山、其土諸山皆以諸寶雜合而成，猶如須彌。
「于彼佛土，天上、天下適等無異，舍於世業以法為土則無王者，唯以如來普賢至真而為法王。又其土法不用文辭告誨諸菩薩也，欲咨受經往詣佛所，觀之無厭不以為惓。所以者何？其心欣然，應時逮得佛心定意，尋則近至無所從生法
【現代漢語翻譯】 現代漢語譯本：『如果有眾生聽聞這些菩薩的名號，他們的功德將不可估量，因為聽聞這些名號，他們都將發起菩薩的偉大心願。』 當時，在那聚集的三萬六千人中，都發起了無上正等正覺的意願。 佛告訴舍利弗：『在阿尼彌沙（Animesha）佛土中，沒有地獄、餓鬼、畜生等各種惡道和痛苦，沒有奉行戒律的命令，也沒有違反禁令的情況，聽不見也看不見女人。這是為什麼呢？因為那裡的眾生都是蓮花化生，沒有吝嗇貪婪，也沒有淫慾嗔恨，遠離愚癡和恐懼，完全沒有這三種毒素的名稱，更何況其他呢？』 『那裡的民眾沒有上、中、下，好、醜的差別，普遍平等沒有差異，也沒有『我』和『我的』的概念，也不需要飲食。這是為什麼呢？因為他們以喜愛佛法為食物，以理解佛法義理為飲料，常常安然自在，不會感到口渴，也沒有飢餓的想法。他們既不是爲了自己，也不是爲了他人，也沒有被魔眾恐嚇的憂患。』 『而且，那個佛土非常廣大，一個日月可以照耀六十億個四方世界。這是為什麼呢？這是因為諸菩薩的本願所致，因此共用一個日月。而且，那裡的土地沒有丘陵、高低、傾斜，普遍平坦端正，都是紺青琉璃，都用各種珍寶交錯裝飾。土地柔軟如天上的細毯，用十八種事物莊嚴國土。那裡的樹木都是珍寶所成，排列整齊，常年開花結果，冬夏都茂盛，沒有沙礫石頭等污穢的瑕疵。黑山、雪山，那裡的山都用各種珍寶混合而成，就像須彌山一樣。』 『在那個佛土，天上和地下完全一樣，捨棄世俗的產業，以佛法為國土，所以沒有國王，只有如來普賢（Samantabhadra）至真佛為法王。而且，那裡的佛法不用文字教誨菩薩，想要請教佛經就去佛那裡，觀看佛的莊嚴而不厭倦。這是為什麼呢？因為他們的內心欣喜，立刻就能得到佛的心意和禪定，很快就能接近無所從來之法。』
【English Translation】 English version: 『If sentient beings hear the names of these Bodhisattvas, their merits will be immeasurable, and by hearing these names, they will all arouse the great Bodhi mind.』 At that time, among the thirty-six thousand people assembled there, all aroused the intention for unsurpassed, true, and complete enlightenment. The Buddha said to Shariputra: 『In the Animesha (Animesha) Buddha-land, there are no hells, hungry ghosts, animals, or various evil paths and sufferings. There are no commands to uphold precepts, nor are there violations of prohibitions. Women are neither heard nor seen. Why is this? Because all beings there are born from lotuses, without stinginess or greed, without lust or hatred, free from ignorance and fear. They completely lack the names of these three poisons, let alone others.』 『The people there have no distinctions of high, middle, or low, good or bad. They are universally equal without difference. There is no concept of 『I』 or 『mine,』 nor do they need to eat or drink. Why is this? Because they take delight in the Dharma as food and understanding the meaning of the Dharma as drink. They are always at ease and do not feel thirst, nor do they have thoughts of hunger. They are neither for themselves nor for others, and they have no fear of being threatened by demons.』 『Moreover, that Buddha-land is extremely vast. One sun and moon can illuminate sixty billion regions in all directions. Why is this? It is due to the original vows of the Bodhisattvas, and therefore they share one sun and moon. Furthermore, the land there has no hills, high or low places, or slopes. It is universally flat and even, all made of lapis lazuli, and adorned with various treasures. The land is as soft as heavenly carpets, and the country is adorned with eighteen things. The trees there are all made of treasures, arranged in orderly rows, always blooming and bearing fruit, flourishing in both winter and summer, without sand, gravel, or other impurities. The black mountains and snow mountains there are all made of various treasures mixed together, like Mount Sumeru.』 『In that Buddha-land, the heavens and the earth are completely the same. They have abandoned worldly affairs and take the Dharma as their land, so there is no king. Only the Tathagata Samantabhadra (Samantabhadra), the ultimate truth, is the Dharma King. Moreover, the Dharma there does not use written words to teach the Bodhisattvas. If they wish to inquire about the scriptures, they go to the Buddha, observing his majesty without weariness. Why is this? Because their hearts are joyful, and they immediately attain the Buddha』s mind and samadhi, quickly approaching the Dharma that has no origin.』
忍。由是之故，其土號曰不眴也。
「何謂得佛心定意？不以色相、不以種好，亦復不以本宿行故而致是德，亦不悕望作是致是。所以者何？不念過去、當來之者，亦復不念今現在世，亦不由從五陰、六衰而致之也。
「何謂為五？其五陰者謂思六根，其六根者謂眼、耳、鼻、口、身、意所別。其六衰者，知色、聲、香、味、細滑、法，不用見聞、心意識，此眾業之所致也，不以巧偽生滅之所致也。無等、無邪，亦不造意、無所悕望，亦非以是、亦非不是之所致也，亦不從一、二、三之所致也。不因心意識，亦不以曉內外、眾念妄想、是非之事而致之也，亦不色、痛、想、行、識之所由致，亦不用戒、定、意慧解度知見。十力不護、四無所畏諸佛之法，不可以意想知之，不用見聞故之所致。不以想相亦無我想，不以五陰、六衰生滅之處，亦無所住、亦無不住。無色、痛、想、行、識之處，亦不眼色、耳聲、鼻香、舌味、身軟、心法之所致也，亦不得處。所以者何？不可以目而見眾相，不可想處見不可見。不起、不滅，其不終者則不有始，斯住處者，因緣所為乃致於是，消除歸滅塵勞之穢。所以者何？用愛慾故，故曰當滅。由斯之故斷于因緣，用吾我故以是當滅。其凈咸明，不增、不減，亦復不念是安、是
【現代漢語翻譯】 現代漢語譯本：忍。因此，那個佛土被稱為不眴（意為不眨眼）世界。
『什麼叫做獲得佛的心定意？』不是因為外在的色相、不是因為美好的品性，也不是因為過去世的修行而獲得這種功德，也不是希望通過某種行為來獲得。為什麼呢？因為不執著於過去、未來，也不執著于現在，也不是通過五陰（色、受、想、行、識）、六衰（色、聲、香、味、觸、法）而獲得的。
『什麼是五陰？』五陰指的是思慮六根（眼、耳、鼻、舌、身、意）所產生的。六根指的是眼睛、耳朵、鼻子、嘴巴、身體、意識所分別的。六衰指的是對色、聲、香、味、細滑、法的認知，不通過見聞、心意識，這是眾業所導致的，不是通過巧妙的偽裝或生滅所導致的。它是無與倫比、無有邪見的，不造作意念、沒有希望，也不是通過『是』或『不是』而獲得的，也不是通過一、二、三而獲得的。不依賴於心意識，也不依賴於瞭解內外、各種念頭妄想、是非之事而獲得，也不是通過色、受、想、行、識所導致的，也不依賴於戒、定、意、慧、解脫、知見。十力（如來十種力量）不保護、四無所畏（佛的四種無畏）等諸佛的法，不能通過意念來理解，不是通過見聞而獲得的。不執著于想像的相，也沒有『我』的執著，不執著於五陰、六衰的生滅之處，既不住留，也不不留。沒有色、受、想、行、識之處，也不是通過眼睛對色、耳朵對聲、鼻子對香、舌頭對味、身體對觸、意識對法而獲得的，也無處可得。為什麼呢？因為不能通過眼睛看到一切相，不能在想像之處看到不可見之物。不生起、不滅亡，沒有終結的就不會有開始，這種狀態的住處，是因緣所為才達到這種境界，消除歸於寂滅，去除塵勞的污穢。為什麼呢？因為有愛慾，所以說應當滅除。因此斷絕因緣，因為有『我』的執著，所以應當滅除。其清凈光明，不增加、不減少，也不執著于這是安穩、這是
【English Translation】 English version: Patience. Because of this, that land is called the 'Unblinking' (不眴) world.
'What is meant by attaining the Buddha's mind of samadhi (定意)?' It is not attained through external forms, not through good qualities, nor through past lives' practices, nor is it hoped to be attained through any action. Why is this? Because one is not attached to the past, the future, nor the present, nor is it attained through the five skandhas (五陰) (form, feeling, perception, mental formations, consciousness) or the six sense bases (六衰) (sight, sound, smell, taste, touch, and mental objects).
'What are the five skandhas?' The five skandhas refer to the thoughts arising from the six sense organs (eye, ear, nose, tongue, body, and mind). The six sense organs refer to what is distinguished by the eyes, ears, nose, mouth, body, and mind. The six sense bases refer to the cognition of form, sound, smell, taste, touch, and mental objects, not through seeing, hearing, or mental consciousness. This is caused by the collective karma, not by skillful deception or arising and ceasing. It is unparalleled, without wrong views, without creating intentions, without hope, and not attained through 'is' or 'is not,' nor through one, two, or three. It is not dependent on mental consciousness, nor on understanding the internal and external, various thoughts and delusions, or matters of right and wrong. It is not caused by form, feeling, perception, mental formations, or consciousness, nor is it dependent on precepts, samadhi, intention, wisdom, liberation, or knowledge. The ten powers (十力) (of a Tathagata) do not protect, the four fearlessnesses (四無所畏) (of a Buddha) and other Buddha's teachings cannot be understood through thought, and are not attained through seeing or hearing. It is not attached to imagined forms, nor is there an attachment to 'self.' It is not attached to the arising and ceasing of the five skandhas or the six sense bases, neither abiding nor not abiding. There is no place for form, feeling, perception, mental formations, or consciousness, nor is it attained through the eye's contact with form, the ear's contact with sound, the nose's contact with smell, the tongue's contact with taste, the body's contact with touch, or the mind's contact with mental objects, nor is it attainable anywhere. Why is this? Because one cannot see all forms through the eyes, and one cannot see the invisible in the realm of imagination. It does not arise, nor does it cease; that which has no end has no beginning. This state of abiding is attained through causes and conditions, eliminating and returning to the extinction of the defilements of worldly labor. Why is this? Because of desire, it is said that it should be extinguished. Therefore, sever the causes and conditions. Because of the attachment to 'self,' it should be extinguished. Its purity is clear, neither increasing nor decreasing, and it is not attached to whether this is peace or this is
苦。作是計者不離於欲，亦不用念而以為煩，諸想本脫故行備悉，已能備悉達如無身。
「色何可得無有痛者？何從有癢？常住如法，若不想道則非俗業。設無所聞，何從有識？無所見者亦無所得，無所得者可謂脫矣，亦復不得意念普思心所惟法，亦不赍持無所生矣。不睹來者、不見往生，本不可得，猶如諸法皆等無異。
「譬如有人上向瞻空，其目所睹不能別知何所是空、何非虛空。佛意如是。菩薩得佛心定意時，知諸佛法，眾相種好悉具足成，道慧備悉，如來所宣諸菩薩等皆能解暢，則尋啟受、諷誦、通利，普能周備曉諸佛法。」
佛告舍利弗：「普賢如來其所頒宣初無二言。何謂為二？一、不講著，二、不說斷。悉修平等，無有適莫。何謂為無？未曾有念從人咨受，亦不自念己有所知，斯諸菩薩適見佛已，輒則具足六度無極。」
佛言：「云何具足？舍眾色想，無所悕望，是則具足施度無極。不想佛身，達之本無，則已備悉戒度無極。所以者何？不自想故以得成就三十二相。計于諸法假有號耳，相無有盡住是不起，是故名曰忍度無極。一切諸法普不可見亦無所聞。所以者何？菩薩大士見善不悅、見惡不戚，心無適莫，是故名曰進度無極。心不想念不可想者而寂恬怕，是故名曰寂度無極
【現代漢語翻譯】 現代漢語譯本 『苦』。抱持這種想法的人無法脫離慾望，也不會因爲念頭而感到煩惱。因為一切念頭本來就是虛幻的，所以行為才能完備，已經能夠完備地達到無我的境界。 『色』怎麼可能沒有痛苦呢？癢從何而來？常住的法則是這樣的，如果不想道，那就不是世俗的行業。如果什麼都沒聽到，又怎麼會有意識呢？沒有看到的人也就沒有什麼可以得到的，沒有什麼可以得到的人可以說是解脫了，也不會再執著于意念，普遍地思考心中所想的法，也不會再執著于無所生。不去看來處，不見往生，本來就不可得，就像一切法都是平等無異的。 譬如有人向上看天空，他的眼睛所看到的不能分辨什麼是空，什麼不是虛空。佛的意念也是這樣。菩薩得到佛的心定意時，知道諸佛的法，各種相好都具足成就，道慧完備，如來所宣講的諸菩薩等都能理解通暢，就立刻接受、背誦、通達，普遍地能夠周全地瞭解諸佛的法。 佛告訴舍利弗（Śāriputra）：『普賢如來（Samantabhadra Tathāgata）所宣講的教義，最初就沒有兩種說法。什麼叫做兩種說法呢？一、不講執著，二、不說斷滅。都修習平等，沒有偏頗。什麼叫做無呢？沒有念頭從別人那裡接受教導，也不自認為自己有所知，這些菩薩一旦見到佛，就立刻具足六度（pāramitā）無極。』 佛說：『如何具足呢？捨棄對色相的執著，沒有所求，這就是具足佈施度（dāna-pāramitā）無極。不執著于佛身，通達其本性為空，就已完備戒度（śīla-pāramitā）無極。為什麼呢？因為不執著于自身，所以成就三十二相。認為一切法只是假名而已，相沒有盡頭，安住於此而不動搖，所以叫做忍度（kṣānti-pāramitā）無極。一切法普遍不可見，也無所聞。為什麼呢？菩薩大士見到善不喜悅，見到惡不憂愁，心中沒有偏頗，所以叫做進度（vīrya-pāramitā）無極。心中不想念不可想的，而寂靜安寧，所以叫做寂度（dhyāna-pāramitā）無極。』
【English Translation】 English version 'Suffering.' Those who hold this view do not detach from desire, nor do they find thoughts troublesome. Because all thoughts are originally illusory, actions can be complete, and one can achieve the state of no-self completely. How can 'form' be without pain? From where does itching arise? The constant law is such that if one does not contemplate the path, it is not a worldly occupation. If nothing is heard, how can there be consciousness? Those who have not seen have nothing to gain, and those who have nothing to gain can be said to be liberated. They no longer cling to thoughts, universally contemplating the Dharma in their minds, nor do they cling to the unarisen. Not seeing the coming, not seeing the going, it is originally unattainable, just as all dharmas are equal and without difference. For example, if someone looks up at the sky, their eyes cannot distinguish what is empty and what is not empty. The Buddha's intention is like this. When a Bodhisattva attains the Buddha's mind of concentration, they know the Buddhas' teachings, all the marks and excellences are fully accomplished, wisdom is complete, and the Bodhisattvas who hear the Tathāgata's teachings can understand them clearly. They immediately accept, recite, and master them, and are able to fully understand all the Buddhas' teachings. The Buddha told Śāriputra: 'The teachings proclaimed by Samantabhadra Tathāgata originally had no dualistic views. What are the two views? First, not speaking of attachment; second, not speaking of annihilation. They all practice equality, without bias. What is meant by non-existence? There is no thought of receiving teachings from others, nor do they think they know anything themselves. These Bodhisattvas, upon seeing the Buddha, immediately fulfill the six perfections (pāramitā).' The Buddha said: 'How are they fulfilled? By abandoning attachment to form, without any desire, this is the fulfillment of the perfection of giving (dāna-pāramitā). By not clinging to the Buddha's body, understanding its essential emptiness, one has already fulfilled the perfection of morality (śīla-pāramitā). Why? Because by not clinging to oneself, one achieves the thirty-two marks. Considering all dharmas as mere provisional names, the marks have no end, abiding in this without wavering, therefore it is called the perfection of patience (kṣānti-pāramitā). All dharmas are universally invisible and inaudible. Why? Because a Bodhisattva Mahāsattva is not pleased by seeing good, nor saddened by seeing evil, their mind is without bias, therefore it is called the perfection of vigor (vīrya-pāramitā). The mind does not think of the unthinkable, and is tranquil and peaceful, therefore it is called the perfection of meditation (dhyāna-pāramitā).'
。解色相空，不以此相而懷自大，是故名曰智度無極。」
佛言：「其諸菩薩在彼土者，因便具足六度無極，逮得無所從生法忍。遍察十方諸佛國土眾菩薩學，少有能逮不眴剎土普賢所誨諸菩薩者。」
舍利弗謂阿差末菩薩：「快哉，仁者！彼之佛土諸菩薩眾功勛難量。」
阿差末尋問舍利弗：「賢者欲見不眴國土普賢如來乎？」
舍利弗報：「唯欲見之，及眾會者皆當被蒙咸荷福慶功德轉增。」
時阿差末即于座上三昧正受而現神足——所入三昧其號名曰遍見諸佛土——使諸會者及舍利弗皆得盡見不眴佛國普賢如來，莫不欣然為未曾有，咸共起住僉為彼佛稽首作禮。
佛之聖旨使舍利弗及眾會者于衣裓上自然有天華香，則取東向散彼佛上。其華至彼，于其國土在於佛上，遍諸菩薩普同佛界。
彼土菩薩自問其佛：「今此眾華微妙殊特，為所從來光光若斯？」
普賢如來告諸菩薩：「此之瑞應是阿差末今到忍界奉養咨受釋迦文佛，十方菩薩咸往會彼。所以然者？講大乘故。」
彼土菩薩復問佛言：「此間顯變，何佛威神之所恩化？」
彼佛告曰：「釋迦文佛。十方菩薩咸往會彼。所以者何？講大乘故。」
彼土菩薩復問佛言：「此間聞之。」
【現代漢語翻譯】 現代漢語譯本：『理解色相的空性，不因此相而懷有自大之心，因此稱為智度無極（智慧的最高境界）。』 佛說：『那些在彼佛土的菩薩，因此便具足六度無極（佈施、持戒、忍辱、精進、禪定、智慧的最高境界），證得無所從生法忍（對一切法無生無滅的真理的領悟）。遍觀十方諸佛國土中修學的菩薩，很少有能達到不眴（不動）剎土普賢（普遍賢善）所教導的菩薩的境界。』 舍利弗（佛陀十大弟子之一，以智慧著稱）對阿差末（菩薩名）菩薩說：『太好了，仁者！彼佛土的菩薩們的功德難以衡量。』 阿差末隨即問舍利弗：『賢者想見不眴國土的普賢如來（佛名）嗎？』 舍利弗回答：『非常想見，並且眾會的人都將因此蒙受福慶，功德增長。』 這時，阿差末立即在座位上進入三昧正受（禪定），展現神通——所入的三昧名為遍見諸佛土——使所有在場的人和舍利弗都能完全看到不眴佛國的普賢如來，無不欣喜，感到前所未有，都一起起身向那尊佛稽首作禮。 佛的聖旨使舍利弗和在場的人的衣襟上自然出現天花香，他們便取來向東方散在佛的身上。這些花到達那裡，在那個國土，在佛的身上，遍佈所有菩薩，與佛的境界相同。 彼土的菩薩們問他們的佛：『現在這些花如此微妙殊特，是從哪裡來的，光芒如此耀眼？』 普賢如來告訴眾菩薩：『這是阿差末現在到忍界（娑婆世界）供養並請教釋迦文佛（佛名），十方菩薩都前往那裡集會。之所以如此，是因為他在講大乘佛法。』 彼土的菩薩又問佛：『這裡的顯現變化，是哪位佛的威神恩澤所化？』 彼佛回答說：『是釋迦文佛。十方菩薩都前往那裡集會。之所以如此，是因為他在講大乘佛法。』 彼土的菩薩又問佛說：『這裡聽到了這些。』
【English Translation】 English version: 'Understanding the emptiness of form, and not harboring arrogance because of this form, therefore it is called the Perfection of Wisdom (the highest state of wisdom).' The Buddha said, 'Those Bodhisattvas in that Buddha-land, therefore, fully possess the Six Perfections (the highest state of giving, morality, patience, diligence, meditation, and wisdom), and attain the Dharma-acceptance of non-origination (the realization of the truth that all dharmas are neither created nor destroyed). Observing the Bodhisattvas studying in the Buddha-lands of the ten directions, few are able to reach the state of the Bodhisattvas taught by Samantabhadra (Universal Worthy) in the Abhirati (Immovable) realm.' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Bodhisattva Achalamati (a Bodhisattva's name), 'Excellent, noble one! The merits of the Bodhisattvas in that Buddha-land are immeasurable.' Achalamati then asked Sariputra, 'Wise one, do you wish to see the Tathagata Samantabhadra (a Buddha's name) of the Abhirati realm?' Sariputra replied, 'I very much wish to see him, and all those present will receive blessings and increase their merits.' At that moment, Achalamati immediately entered Samadhi (meditative absorption) in his seat, manifesting supernatural powers—the Samadhi he entered was called the Universal Vision of All Buddha-lands—allowing everyone present and Sariputra to fully see the Tathagata Samantabhadra of the Abhirati Buddha-land. They were all delighted, feeling it was unprecedented, and together they rose and bowed to that Buddha. The Buddha's decree caused heavenly flowers and fragrances to naturally appear on the hems of Sariputra and those present, and they took them and scattered them eastward towards the Buddha. When these flowers arrived there, in that land, on the Buddha, they spread throughout all the Bodhisattvas, being the same as the Buddha's realm. The Bodhisattvas of that land asked their Buddha, 'Now, these flowers are so subtle and extraordinary, where do they come from, and why are they so radiant?' The Tathagata Samantabhadra told the Bodhisattvas, 'This auspicious sign is because Achalamati has now come to the Saha world (the world of endurance) to make offerings to and learn from Shakyamuni Buddha (a Buddha's name), and Bodhisattvas from the ten directions are gathering there. The reason for this is that he is teaching the Mahayana Dharma.' The Bodhisattvas of that land again asked the Buddha, 'This manifestation and transformation here, by whose Buddha's majestic power is it caused?' That Buddha replied, 'It is Shakyamuni Buddha. Bodhisattvas from the ten directions are gathering there. The reason for this is that he is teaching the Mahayana Dharma.' The Bodhisattvas of that land again asked the Buddha, 'We have heard of these things here.'
彼佛告曰：「釋迦文佛演暢分別大會緣品。」
時彼菩薩復問其佛：「其忍世界去是遠近？」
佛言：「西方去此如十江沙諸佛國土滿中諸塵，設舉一塵著一佛土，如是盡取一一諸塵次布西方諸佛世界，眾塵悉索，過若干土乃至忍界釋迦文佛游居教處。」
彼土菩薩復白佛言：「唯愿欲見能仁大聖興隆道化。」
時普賢佛演身光明通照十方，彼諸菩薩及眾會者皆睹此土。彼諸菩薩尋時皆起，遙自歸命為釋迦文佛一心作禮。
彼眾菩薩遙見忍界充滿菩薩，無空缺處，怪之驚喜，自問其佛。
彼佛告曰：「十方佛國諸菩薩眾不可稱載，聞當頒宣大會緣品故往啟受。」
舍利弗問阿差末菩薩：「誰字仁者名阿差末(阿差末者，晉曰無盡意)？」
答：「舍利弗！用諸法故曰不可盡。所以者何？一切諸法亦不可盡。」
舍利弗言：「愿以不可盡法而解說之。」
阿差末言：「本發意時亦不可盡。所以者何？悉遍諸欲、淫、怒、癡醉而無所縛。所以者何？不與羅漢及緣覺乘而俱同塵故。發心已來堅固其志不可轉移。所以者何？不為邪業之所迷誤，一切眾魔不能壞意。有是心者，其諸功德悉為成辦，游于無常而獨總攬眾之元首。所以者何？有計常者則生死業
【現代漢語翻譯】 現代漢語譯本 那尊佛說：『釋迦文佛正在宣講分別大會緣品。』 當時，那位菩薩又問那尊佛：『我們這個娑婆世界距離那裡有多遠？』 佛說：『從西方到這裡，要經過像十條恒河沙數那樣多的佛國，每個佛國都充滿塵埃。假設拿起一粒塵埃放在一個佛國，像這樣把所有的塵埃都取完，然後依次佈滿西方的各個佛國，直到所有的塵埃都用完，再經過若干佛國，才能到達我們這個娑婆世界，也就是釋迦文佛居住和教化的地方。』 那個佛國的菩薩又對佛說：『我們希望能夠見到能仁大聖（能仁，指釋迦牟尼佛）弘揚佛法。』 這時，普賢佛（普賢，指普賢菩薩）放出光明，照耀十方世界，那些菩薩和與會大眾都看到了我們這個世界。那些菩薩立刻起身，遙向釋迦文佛一心頂禮。 那些菩薩遙見娑婆世界充滿了菩薩，沒有空缺的地方，感到驚奇和喜悅，就問他們的佛。 那尊佛說：『十方佛國的菩薩們多得不可計數，他們聽說要宣講大會緣品，所以都前來聽受。』 舍利弗（舍利弗，佛陀十大弟子之一，以智慧著稱）問阿差末菩薩：『仁者，你的名字為什麼叫阿差末（阿差末，晉代譯為無盡意）？』 阿差末菩薩回答說：『舍利弗！因為諸法是無盡的，所以叫不可盡。為什麼呢？因為一切諸法都是不可窮盡的。』 舍利弗說：『希望您用這不可窮盡的法來解釋說明。』 阿差末菩薩說：『最初發菩提心的時候也是不可窮盡的。為什麼呢？因為菩提心遍及一切慾望、淫慾、嗔怒、愚癡，卻不受它們的束縛。為什麼呢？因為它不與羅漢（羅漢，小乘佛教修行者）和緣覺乘（緣覺乘，小乘佛教修行者）的境界相同。發心之後，就堅定志向，不可動搖。為什麼呢？因為它不會被邪惡的業力所迷惑，一切魔障都不能破壞它的意志。有這種心的人，他的所有功德都會圓滿成就，在無常的世界中，他能獨自成為眾生的領袖。為什麼呢？因為執著于常的人，就會被生死業力所束縛。』
【English Translation】 English version That Buddha said, 'Shakyamuni Buddha is expounding and distinguishing the chapter on the causes and conditions of the Great Assembly.' At that time, that Bodhisattva asked that Buddha again, 'How far is our Saha world from there?' The Buddha said, 'From the west to here, it is like passing through as many Buddha lands as the sands of ten Ganges Rivers, each Buddha land filled with dust. Suppose you pick up one dust particle and place it in one Buddha land, and in this way, you take all the dust particles, and then successively spread them across the western Buddha lands, until all the dust particles are used up, and then after passing through several Buddha lands, you will reach our Saha world, which is where Shakyamuni Buddha resides and teaches.' The Bodhisattva of that Buddha land said to the Buddha again, 'We wish to see the Great Sage, the Able One (Able One, referring to Shakyamuni Buddha), promoting the Dharma.' At this time, the Buddha Universal Worthy (Universal Worthy, referring to Samantabhadra Bodhisattva) emitted light, illuminating the ten directions, and those Bodhisattvas and the assembly all saw this world. Those Bodhisattvas immediately arose, and from afar, they paid homage to Shakyamuni Buddha with one mind. Those Bodhisattvas, seeing from afar that the Saha world was filled with Bodhisattvas, with no empty space, were surprised and delighted, and asked their Buddha. That Buddha said, 'The Bodhisattvas from the Buddha lands of the ten directions are countless. They heard that the chapter on the causes and conditions of the Great Assembly was to be proclaimed, so they all came to listen and receive it.' Shariputra (Shariputra, one of the ten great disciples of the Buddha, known for his wisdom) asked the Bodhisattva Achala, 'Why is your name Achala (Achala, translated as 'Inexhaustible Intention' in the Jin Dynasty)?' Bodhisattva Achala replied, 'Shariputra! Because all dharmas are inexhaustible, it is called inexhaustible. Why is that? Because all dharmas are inexhaustible.' Shariputra said, 'I hope you will explain it using this inexhaustible dharma.' Bodhisattva Achala said, 'The initial arising of the Bodhi mind is also inexhaustible. Why is that? Because the Bodhi mind pervades all desires, lust, anger, and ignorance, yet is not bound by them. Why is that? Because it is not the same as the realm of Arhats (Arhats, practitioners of Hinayana Buddhism) and Pratyekabuddhas (Pratyekabuddhas, practitioners of Hinayana Buddhism). Once the mind is awakened, the aspiration is firm and cannot be moved. Why is that? Because it is not deluded by evil karma, and all demons cannot destroy its will. A person with this mind will have all their merits fulfilled, and in the impermanent world, they can become the leader of all beings. Why is that? Because those who cling to permanence will be bound by the karma of birth and death.'
，所以特尊解道有常名曰為尊。出無常故，從發心來其心坦然無所縛著。所以者何？不離諸佛功德業故。所修事業無能得短，所以然者，一切眾惡悉盡索故，其心永安不可動故。其心無侶，所以然者，希有逮故。心如金剛，所以然者，皆知一切諸法之故所不可盡，苞裹諸法道慧之故。從發心來強若金剛，等眾生故其心質直而無諛諂，故號曰正而無偏頗。
「從發心來常懷鮮明，所以然者，本清凈故，以去眾垢悉消諸冥，其慧顯曜窈隱皆明。從發心來沐浴眾穢，所以然者，其信甚固，無所舍故。發心甚大，無有邊崖，所以然者，心若虛空。發心曠然，所以然者，含受眾生當因度故。發心無盡，所以然者，其慧玄曠無所掛礙。
「從初發心無所不入，所以然者，大慈無極亦無盡故。其發心行無能斷者，所以然者，功德愿故。發心甚安極可愛敬，所以然者，為諸眾生所喜樂故。發心特尊與眾超異，所以然者，一切外學、聲聞、緣覺之所奉故。其所發心無能知意，所以然者，非諸凡俗之所及逮，猶如農夫不能達知聖王之事。發種類心，所以然者，各各從其本種之業皆獲其果，一切諸法常存在故。
「從初發心以為道本，所以然者，由是所致得大安故。發心已來而自莊嚴，所以然者，成功勛故。發心已來與眾
【現代漢語翻譯】 現代漢語譯本：因此，特別尊崇解脫之道，稱之為尊貴。因為脫離了無常，從發心開始，內心坦然，沒有任何束縛。這是為什麼呢？因為不離諸佛的功德事業。所修行的事業沒有缺失，這是為什麼呢？因為一切惡行都已徹底消除，內心永遠安寧不可動搖。內心沒有伴侶，這是為什麼呢？因為獲得了稀有的境界。心如金剛，這是為什麼呢？因為完全瞭解一切諸法的緣故，不可窮盡，包容一切諸法的智慧之道。從發心開始，堅強如金剛，平等對待眾生，內心正直而沒有諂媚，所以稱為正，沒有偏頗。 從發心開始，內心常懷鮮明，這是為什麼呢？因為本性清凈，去除了所有污垢，消除了所有黑暗，智慧顯耀，幽暗之處都變得明亮。從發心開始，洗滌所有污穢，這是為什麼呢？因為信念非常堅定，沒有捨棄。發心非常廣大，沒有邊際，這是為什麼呢？因為心像虛空一樣。發心曠達，這是為什麼呢？因為包含接受眾生，應當被度化。發心沒有窮盡，這是為什麼呢？因為智慧深遠廣闊，沒有任何障礙。 從最初發心開始，無所不入，這是為什麼呢？因為大慈無限，也沒有窮盡。發心的行為沒有能斷絕的，這是為什麼呢？因為功德願力。發心非常安穩，極其可愛敬，這是為什麼呢？因為被所有眾生所喜樂。發心特別尊貴，超越眾人，這是為什麼呢？因為被一切外道學說、聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己覺悟的人）所尊奉。所發的心意沒有能知道的，這是為什麼呢？因為不是所有凡夫俗子所能達到的，就像農夫不能瞭解聖王的事情。發各種不同的心，這是為什麼呢？因為各自從其本來的業力都獲得其果報，一切諸法常存不滅。 從最初發心開始，作為修道的根本，這是為什麼呢？因為由此而獲得大安樂。發心以來，自我莊嚴，這是為什麼呢？因為成就功勛。發心以來，與眾
【English Translation】 English version: Therefore, the path of liberation is especially revered and called 'honorable'. Because it transcends impermanence, from the moment of aspiration, the mind is open and free from any bondage. Why is this so? Because it does not depart from the meritorious deeds of all Buddhas. The actions cultivated are without deficiency. Why is this so? Because all evil deeds are completely eradicated, and the mind is forever peaceful and unshakeable. The mind has no companion. Why is this so? Because it has attained a rare state. The mind is like diamond. Why is this so? Because it fully understands all dharmas (phenomena, teachings), which are inexhaustible, and encompasses the wisdom path of all dharmas. From the moment of aspiration, it is as strong as diamond, treating all beings equally, with a mind that is upright and without flattery, therefore it is called 'righteous' and without bias. From the moment of aspiration, the mind is always bright and clear. Why is this so? Because its nature is pure, having removed all defilements and dispelled all darkness, its wisdom shines brightly, and all hidden places become clear. From the moment of aspiration, it washes away all impurities. Why is this so? Because its faith is very firm and unwavering. The aspiration is very vast, without boundaries. Why is this so? Because the mind is like space. The aspiration is expansive. Why is this so? Because it encompasses and accepts all beings, who should be liberated. The aspiration is inexhaustible. Why is this so? Because its wisdom is profound and vast, without any hindrance. From the initial aspiration, it enters everywhere. Why is this so? Because great compassion is limitless and inexhaustible. The actions of aspiration cannot be severed. Why is this so? Because of the power of merit and vows. The aspiration is very peaceful and extremely lovable and venerable. Why is this so? Because it is the joy of all beings. The aspiration is especially honorable and surpasses all others. Why is this so? Because it is revered by all external teachings, sravakas (hearers of the Buddha's teachings), and pratyekabuddhas (solitary realizers). The intention of the aspiration cannot be known. Why is this so? Because it is not attainable by ordinary people, just as a farmer cannot understand the affairs of a holy king. It generates various kinds of aspirations. Why is this so? Because each receives its karmic result from its original karma, and all dharmas are eternally existent. From the initial aspiration, it is the foundation of the path. Why is this so? Because it leads to great peace and happiness. Since the aspiration, it adorns itself. Why is this so? Because it achieves meritorious deeds. Since the aspiration, it is with all
殊別，所以然者，達聖慧故。發心已來甚為微妙，所以然者，用廣佈施普及眾生。發心已來建立至愿，所以然者，具足戒禁。其發心已來而無等侶，所以然者，無所不忍。其發心來無能抑制，所以然者，用精進行無懈廢故。其發心來無所慕樂，所以然者，寂度無極致定意故。其發心來無所歸趣，因其曉了智度無極。
「其發心來永無所住，所以然者，用無極慈故。其發心來根株堅強，所以然者，用行悲哀故。其發心來常懷悅豫，所以然者，于諸眾生懷等心故。其發心來雖遇苦樂不以為動，所以然者，護一切故。其發心來為諸如來所見將養，所以然者，用順十方諸佛教故。其發心來欲度一切五趣眾難，所以然者，興隆導化。故其發心來不捨三寶無所違廢，所以然者，將順佛戒成聖眾故。」
阿差末菩薩復謂舍利弗言：「一切智心寧可盡乎？」
舍利弗報言：「不也。猶如虛空不可窮盡，其一切智心不可盡極亦復若斯。如來禁戒亦不可盡。所以者何？戒是根原，故不可盡。如來定意由無有盡，智慧解脫度知見無根故不可盡。計於十力、四無所畏、十八不共諸佛之法，斯則是根，此亦心本故不可盡。取要言之，一切諸佛法為元首，由斯心行故不可盡；三寶無斷，因是之心故不可盡。
「猶如一切眾
【現代漢語翻譯】 現代漢語譯本 其殊勝之處在於，是因為通達了聖者的智慧。從發心以來就非常微妙，這是因為他廣泛佈施，普及眾生。從發心以來就建立了至高的願望，這是因為他具足了戒律。從發心以來就沒有同等的人可以相比，這是因為他沒有什麼不能忍受的。從發心以來就沒有什麼能夠抑制他，這是因為他精進修行，沒有懈怠和廢棄。從發心以來就沒有什麼可以讓他愛慕和快樂，這是因為他寂靜地度化眾生，達到沒有極限的禪定。從發心以來就沒有什麼可以讓他歸向和追求，這是因為他明瞭了智慧的彼岸（智度無極，般若波羅蜜多）。 『從發心以來就永遠沒有執著和停留，這是因為他擁有無盡的慈悲。從發心以來他的根基就非常堅固，這是因為他實踐著悲憫。從發心以來他總是充滿喜悅，這是因為他對一切眾生都懷有平等之心。從發心以來即使遇到苦樂也不會動搖，這是因為他要守護一切眾生。從發心以來他被諸佛如來所看顧和培養，這是因為他順應十方諸佛的教誨。從發心以來他想要度脫一切五道眾生的苦難，這是因為他要興盛和引導教化。所以他從發心以來就不捨棄三寶，也沒有任何違背和廢棄，這是因為他要順從佛的戒律，成就聖眾。』 阿差末菩薩（Achala-mati Bodhisattva）又對舍利弗（Sariputra）說：『一切智的心可以窮盡嗎？』 舍利弗回答說：『不能。就像虛空不可窮盡一樣，一切智的心也是不可窮盡的。如來的禁戒也是不可窮盡的。這是為什麼呢？因為戒是根本和源頭，所以不可窮盡。如來的禪定也是沒有窮盡的，智慧、解脫、度知見也是沒有根源的，所以不可窮盡。計算十力（十種力量）、四無所畏（四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德），這些都是根本，也是心的本源，所以不可窮盡。總而言之，一切諸佛的法都是根本，因為心的修行，所以不可窮盡；三寶不會斷絕，也是因為這個心，所以不可窮盡。 『就像一切眾生』
【English Translation】 English version Its distinctiveness lies in the fact that it has attained the wisdom of the saints. Since the inception of this aspiration, it has been profoundly subtle, because it practices extensive giving, reaching all sentient beings. Since the inception of this aspiration, it has established supreme vows, because it is complete in its observance of precepts. Since the inception of this aspiration, it has no equal, because there is nothing it cannot endure. Since the inception of this aspiration, nothing can restrain it, because it practices diligently without laziness or abandonment. Since the inception of this aspiration, there is nothing it desires or delights in, because it peacefully liberates beings, reaching a state of limitless concentration. Since the inception of this aspiration, there is nothing it returns to or seeks, because it understands the perfection of wisdom (Prajnaparamita). 'Since the inception of this aspiration, it never clings or dwells, because it possesses boundless compassion. Since the inception of this aspiration, its roots are firm, because it practices sorrowful compassion. Since the inception of this aspiration, it is always filled with joy, because it holds an equal mind towards all sentient beings. Since the inception of this aspiration, it is not moved by suffering or pleasure, because it protects all beings. Since the inception of this aspiration, it is seen and nurtured by all Tathagatas, because it follows the teachings of all Buddhas in the ten directions. Since the inception of this aspiration, it desires to liberate all beings from the difficulties of the five realms, because it promotes and guides the teachings. Therefore, since the inception of this aspiration, it does not abandon the Three Jewels, nor does it violate or discard anything, because it follows the precepts of the Buddha and establishes the holy assembly.' Achala-mati Bodhisattva then said to Sariputra: 'Can the mind of omniscient wisdom be exhausted?' Sariputra replied: 'No. Just as space cannot be exhausted, so too the mind of omniscient wisdom cannot be exhausted. The precepts of the Tathagata are also inexhaustible. Why is that? Because precepts are the root and origin, therefore they are inexhaustible. The concentration of the Tathagata is also without end, and wisdom, liberation, and the knowledge of perception are without origin, therefore they are inexhaustible. Considering the ten powers (ten strengths), the four fearlessnesses (four kinds of fearless confidence), and the eighteen unique qualities of a Buddha (eighteen unique virtues), these are the roots and the origin of the mind, therefore they are inexhaustible. In short, all the teachings of the Buddhas are the foundation, and because of the practice of the mind, they are inexhaustible; the Three Jewels will not be cut off, and it is also because of this mind that they are inexhaustible.' 'Just like all sentient beings'
生四大——何謂四大？地、水、火、風——亦不可盡。計是智慧用一切故，咸復曉了不可思議眾生心行，本願不斷故不可盡。所以者何？修奉道愿故不可盡，皆無所生靡不恍惚，一切諸法根原無窮，故不可盡。」
阿差末菩薩經卷第一 大正藏第 13 冊 No. 0403 阿差末菩薩經
阿差末菩薩經卷第二
西晉月氏國三藏竺法護譯
阿差末菩薩謂舍利弗：「發菩薩心永無窮盡。所以者何？不文飾故，亦不諛諂。其心質直，故曰殊特，不為綺辭，用清凈故平正無邪。其心柔軟而無粗獷，篤信真要未曾變改，所立堅強而無動轉，正住不搖，無能憎嫉而嬈害者。以何等故無能嬈者？其行治業莫能逮故。有所建立無能誹者。所以莫能譏謗者何？敢所興造，無根原故。所以無根，用中正故。所言至誠終無有異，有所興功無所悕望、不求名稱，為眾所嘆咸共戴仰，無能得短。所以無能得其短者，有所造作長安隱故。所以自致永安隱何？所興功德無懈惓故，所以不厭用愍一切眾生之故。所以愍念眾生者何？用無極慈為懈惓者而興精進。所以者何？欲以養育眾生之故。所以養育眾生者何？由斯之便成功德故。所修效力不悕望福所以無求，其心凈故，皆蒙法恩故無所求。人亦有力，何謂為力？曰是
【現代漢語翻譯】 現代漢語譯本：四大產生——什麼是四大？地、水、火、風——也是不可窮盡的。因為這是智慧運用一切的結果，都能明白不可思議的眾生心行，本願不斷所以不可窮盡。為什麼呢？因為修奉道愿所以不可窮盡，一切都無所生，沒有不恍惚的，一切諸法的根源無窮無盡，所以不可窮盡。
阿差末菩薩經卷第二
西晉月氏國三藏竺法護譯
阿差末菩薩對舍利弗說：『發菩薩心是永遠沒有窮盡的。為什麼呢？因為不加文飾，也不諂媚。他的心正直，所以說是殊特，不用華麗的言辭，因為清凈所以平正無邪。他的心柔軟而沒有粗暴，篤信真理從未改變，所立的志向堅強而不會動搖，正住而不動搖，沒有誰能憎恨嫉妒而加以擾害。因為什麼原因沒有人能擾害他呢？因為他的修行和事業沒有人能趕得上。他所建立的沒有人能誹謗。為什麼沒有人能譏諷誹謗呢？因為他所興辦的，沒有根源。為什麼沒有根源呢？因為他用中正之道。他所說的話至誠，始終沒有差異，他所興辦的功業沒有所希望的，不求名聲，被眾人讚嘆，都共同敬仰，沒有人能找到他的缺點。為什麼沒有人能找到他的缺點呢？因為他所做的一切都爲了長久的安穩。為什麼能使自己永遠安穩呢？因為他所興辦的功德沒有懈怠。為什麼不厭倦呢？因為他憐憫一切眾生。為什麼憐憫眾生呢？因為他用無極的慈悲對待懈怠的人，從而興起精進。為什麼呢？因為想要養育眾生。為什麼養育眾生呢？因為通過這個方便成就功德。他所修的效力不希望得到福報，所以沒有所求，他的心清凈，都蒙受了佛法的恩惠，所以沒有所求。人也有力量，什麼是力量呢？』說的是
【English Translation】 English version: The four great elements arise—what are the four great elements? Earth, water, fire, and wind—they are also inexhaustible. This is because it is the result of wisdom using everything, and they can all understand the inconceivable minds and actions of sentient beings. Because the original vows are continuous, they are inexhaustible. Why is this so? Because of cultivating and upholding the vows of the path, they are inexhaustible. All things are without origin, and there is nothing that is not in a state of flux. The root source of all dharmas is infinite, therefore they are inexhaustible.
The Sutra of Akshayamati Bodhisattva, Volume Two
Translated by Dharmaraksha of the Yuezhi Kingdom of Western Jin
Akshayamati Bodhisattva said to Shariputra: 'The aspiration of a Bodhisattva's mind is eternally inexhaustible. Why is this so? Because it is not adorned, nor is it flattering. His mind is upright, therefore it is said to be extraordinary. He does not use flowery language, because it is pure, therefore it is fair and without evil. His mind is gentle and without roughness, he firmly believes in the truth and has never changed. His established aspirations are strong and will not waver, he dwells in the right place and does not move, and no one can hate or be jealous and cause him harm. Why is it that no one can harm him? Because his practice and deeds are unmatched. What he establishes cannot be slandered. Why can no one criticize or slander him? Because what he undertakes has no origin. Why is there no origin? Because he uses the path of impartiality. What he says is sincere, and there is never any difference. What he undertakes has no expectations, he does not seek fame, he is praised by all, and they all respect him. No one can find his faults. Why can no one find his faults? Because everything he does is for lasting peace. Why can he achieve lasting peace for himself? Because the merits he undertakes are without laziness. Why is he not weary? Because he has compassion for all sentient beings. Why does he have compassion for sentient beings? Because he uses boundless compassion to treat the lazy, thereby arousing diligence. Why is this so? Because he wants to nurture sentient beings. Why nurture sentient beings? Because through this means, he achieves merit. The effectiveness of his practice does not hope for blessings, therefore he has no seeking. His mind is pure, and all are blessed by the Dharma, therefore he has no seeking. People also have power, what is power?' It is said that
佛力，以是之義護一切故；所以護之，欲令群黎各得其所；所以欲令各得所者，使無恨故；所以無恨，所作事業極安諦故；所以諦者，由是之故無能制止、無能諫抑令止寂然。猶若紫金而無點污，所以喻之如紫金色；以無有穢，所以無穢，用本凈故；所以為凈，本行去穢故；所以去穢，內以凈故；所以消瑕，瑕已盡故，由是清凈。」
阿差末謂舍利弗：「心已凈者貪慾轉消，其無貪慾是不可盡。其諸噁心不能復亂，又其心明護于惡意，由是之故曰不可盡。其心瞋怒有所眾貪，汲汲於欲，貢高自大，諸所不可皆悉盡索。將為菩薩常護是心，當曉是心而不可盡，舍無瞻勢及諸垢濁，當達是心不令懈怠，則知其心為不可盡。若憒亂者隨時將護，其無智者養育使成，計於一切眾生之黨——有功德法、無功德法——咸便度脫至於大安，則知其心而不可盡。訓誨一切眾生之等，諸在厄難皆令興立無極功德，則知是心永不可盡。」
阿差末菩薩謂舍利弗：「菩薩所習亦不可盡。所以者何？用所佈施故不可盡，諸可惠與，是名曰習施度無極；於一切物多少取足不以汲汲，是則名曰戒度無極；一切有嬈于菩薩身，不起瞋心如毛髮者，是則曰習忍度無極；所積功德常在眾前而不在後，是則曰習進度無極；一切所學悉勤用心，是
【現代漢語翻譯】 現代漢語譯本 佛陀的力量，是用來守護一切的；之所以要守護一切，是爲了讓眾生都能各得其所；之所以要讓眾生各得其所，是爲了讓他們沒有怨恨；之所以沒有怨恨，是因為他們所做的事業極其安穩；之所以安穩，是因為沒有任何事物能夠阻止、勸誡他們停止安寧。就像紫金一樣沒有污點，所以用紫金來比喻；因為沒有污穢，所以沒有污穢，是因為本性清凈；之所以清凈，是因為本來的修行去除了污穢；之所以去除污穢，是因為內心清凈；之所以消除瑕疵，是因為瑕疵已經完全消除，因此清凈。 阿差末（Achama）對舍利弗（Sariputra）說：『心已經清凈的人，貪慾會逐漸消退，而沒有貪慾的狀態是不可窮盡的。那些邪惡的心念不能再擾亂他，而且他的心明亮地守護著不生起惡意，因此說不可窮盡。他的心中沒有嗔怒，沒有過多的貪求，不汲汲於慾望，不貢高自大，所有不應該有的都完全消除。菩薩應當常常守護這顆心，應當明白這顆心是不可窮盡的，捨棄沒有瞻望和各種污垢，應當達到這顆心不懈怠的狀態，就知道這顆心是不可窮盡的。如果心有憒亂，就隨時加以守護；如果心沒有智慧，就加以培養使之成就；考慮到一切眾生——有功德的，沒有功德的——都讓他們解脫，到達大安，就知道這顆心是不可窮盡的。教誨一切眾生，讓他們在厄難中都能興起無量的功德，就知道這顆心永遠不可窮盡。』 阿差末菩薩對舍利弗說：『菩薩所修習的也是不可窮盡的。為什麼呢？因為他所佈施的緣故不可窮盡，所有可以施捨的東西，這叫做修習佈施度無極（Dana Paramita）；對於一切事物，取用多少都感到滿足而不汲汲營求，這叫做修習戒度無極（Sila Paramita）；一切有惱害加於菩薩身上，菩薩都不生起像毛髮那樣微小的嗔恨心，這叫做修習忍度無極（Ksanti Paramita）；所積累的功德常常在眾生之前而不是在後面，這叫做修習精進度無極（Virya Paramita）；一切所學習的都勤奮用心，這
【English Translation】 English version The power of the Buddha is to protect all; the reason for protecting all is to enable all beings to obtain what they need; the reason for enabling all beings to obtain what they need is to make them free from resentment; the reason for being free from resentment is that their actions are extremely stable; the reason for stability is that nothing can stop or advise them to cease their tranquility. It is like pure gold without any blemish, hence the metaphor of pure gold; because there is no impurity, there is no impurity, because of the original purity; the reason for purity is that the original practice removed impurity; the reason for removing impurity is that the inner mind is pure; the reason for eliminating flaws is that the flaws have been completely eliminated, therefore it is pure. Achama said to Sariputra: 'For those whose minds are already pure, greed gradually diminishes, and the state of being without greed is inexhaustible. Those evil thoughts can no longer disturb him, and his mind brightly protects against the arising of evil intentions, therefore it is said to be inexhaustible. His mind has no anger, no excessive craving, does not strive for desires, is not arrogant, and all that should not be is completely eliminated. A Bodhisattva should always guard this mind, should understand that this mind is inexhaustible, abandon the lack of foresight and all defilements, should reach the state where this mind is not lazy, and then know that this mind is inexhaustible. If the mind is confused, then guard it at all times; if the mind lacks wisdom, then cultivate it to achieve it; considering all beings—those with merit and those without merit—let them all be liberated and reach great peace, then know that this mind is inexhaustible. Teach all beings, so that they can all generate immeasurable merit in times of difficulty, then know that this mind is forever inexhaustible.' Bodhisattva Achama said to Sariputra: 'What a Bodhisattva practices is also inexhaustible. Why? Because of his giving, it is inexhaustible; all that can be given, this is called practicing the perfection of giving (Dana Paramita); regarding all things, taking what is sufficient without being greedy, this is called practicing the perfection of morality (Sila Paramita); when all harm comes to the Bodhisattva, the Bodhisattva does not generate even a hair's breadth of anger, this is called practicing the perfection of patience (Ksanti Paramita); the accumulated merits are always in front of the beings and not behind, this is called practicing the perfection of diligence (Virya Paramita); all that is learned is done with diligent effort, this
則曰習寂度無極；諸所聽聞悉欲博達，是則曰習智度無極。菩薩當學修于大慈。何謂大慈？若有厄難來自歸者欲求救濟，寧亡身命不負要誓，是則習慈。其行哀者等猶如稱，若有加益不以忻悅、設誹謗者不以憂戚，是為菩薩隨時等哀。
「菩薩所學則以三事凈身、口、心，終不傳惡，未曾念邪愚憃之業。菩薩雖學獨步無師亦不自大，其所學意不捨普智，諸通敏慧攬諸佛法、菩薩之業。在人所求不逆其心，無所短乏，致一切法而得自在。又習悔過，身有罪惡未曾藏匿，用無量福勸助功德。菩薩修學贊勸諸佛頒宣道義，奉習勤學正士之法；所以學此正士之法，欲成覺故。其心堅固，不捨弘誓無極德鎧，所以不捨，欲化一切眾生之故。」
阿差末菩薩謂舍利弗：「菩薩有四為不可盡。何謂為四？一曰、開示之心，二曰、法施，三曰、訓誨眾生，四曰、積累功德；是為四。
「復有四：一曰、習在閑居山巖獨處，有施多少趣足而已；二曰、于眾功德而無厭足；三曰、博學不惓；四曰、所愿智慧不以為勞；是為四。
「復有四：一曰、校計規度，二曰、思惟本末，三曰、智慮通達，四曰、所念普具；是為四。
「復有四：一曰、離於眾惡而修上脫，二曰、其上脫者是菩薩教，三曰、解諸惡本，四
【現代漢語翻譯】 現代漢語譯本：
於是說，修習寂靜以達到無極的境界；對於所有聽聞的教法都想要廣泛通達，這叫做修習智慧以達到無極的境界。菩薩應當學習修習大慈。什麼是大慈？如果有遭遇厄難的人前來歸附，想要尋求救濟，寧可犧牲自己的生命也不違背誓言，這就是修習慈悲。他們對待哀傷的人就像用秤一樣公平，如果有人讚揚他們，不會因此而高興；如果有人誹謗他們，也不會因此而憂愁，這就是菩薩隨時保持平等慈悲。 菩薩所學習的，是用三種方式凈化身、口、意，最終不會傳播惡行，也從未想過邪惡愚蠢的行為。菩薩即使學習獨自修行，沒有老師指導，也不會因此而自大，他們所學習的意圖是不捨棄普遍的智慧，他們通達敏銳，掌握諸佛的教法和菩薩的修行。對於人們的請求，不會違揹他們的心意，不會讓他們感到匱乏，從而使一切法都得到自在。他們還修習懺悔，如果身體有罪惡，從不隱瞞，用無量的福德來勸助功德。菩薩修習讚揚諸佛宣講的道義，奉行學習正士的法則；之所以學習這些正士的法則，是爲了成就覺悟。他們的心堅定不移，不捨棄弘大的誓願和無極的功德鎧甲，之所以不捨棄，是爲了教化一切眾生。 阿差末菩薩（Achamala Bodhisattva）對舍利弗（Sariputra）說：『菩薩有四種不可窮盡的修行。哪四種呢？第一，是開示的心；第二，是法佈施；第三，是訓誨眾生；第四，是積累功德；這就是四種。』 『還有四種：第一，是習慣於在閑靜的山巖獨處，有施捨多少就滿足；第二，是對眾多的功德沒有厭倦；第三，是博學而不懈怠；第四，是所希望的智慧不認為勞累；這就是四種。』 『還有四種：第一，是校正計算和衡量；第二，是思考事情的本末；第三，是智慧的考慮通達；第四，是所想的都普遍具備；這就是四種。』 『還有四種：第一，是遠離各種惡行而修習最高的解脫；第二，是這種最高的解脫是菩薩的教導；第三，是瞭解各種惡行的根本；第四，是』
【English Translation】 English version:
Then it is said, 'Practicing stillness to reach the ultimate limit; desiring to widely understand all that is heard, this is called practicing wisdom to reach the ultimate limit.' Bodhisattvas should learn to cultivate great compassion. What is great compassion? If those who encounter difficulties come seeking refuge, desiring salvation, they would rather sacrifice their own lives than break their vows, this is practicing compassion. They treat those who are sorrowful with fairness, like using a scale; if someone praises them, they will not be happy because of it; if someone slanders them, they will not be sad because of it, this is how Bodhisattvas maintain equal compassion at all times. What Bodhisattvas learn is to purify their body, speech, and mind in three ways, ultimately not spreading evil deeds, and never thinking of evil and foolish actions. Even if Bodhisattvas learn to practice alone, without a teacher's guidance, they will not become arrogant because of it. Their intention in learning is not to abandon universal wisdom. They are insightful and sharp, mastering the teachings of all Buddhas and the practices of Bodhisattvas. They do not go against the wishes of people, nor do they let them feel lacking, thus enabling all dharmas to be at ease. They also practice repentance, and if their body has committed any sins, they never hide them, using immeasurable merits to encourage and assist in virtuous deeds. Bodhisattvas practice praising the doctrines proclaimed by all Buddhas, and follow the laws of righteous individuals; the reason for learning these laws of righteous individuals is to achieve enlightenment. Their minds are firm and unwavering, not abandoning their great vows and the armor of limitless merit. The reason they do not abandon them is to transform all sentient beings. Achamala Bodhisattva said to Sariputra, 'Bodhisattvas have four inexhaustible practices. What are the four? First, it is the mind of revelation; second, it is the giving of Dharma; third, it is the instruction of sentient beings; fourth, it is the accumulation of merits; these are the four.' 'There are also four: first, it is the habit of dwelling alone in quiet mountain rocks, being content with whatever is given; second, it is not being weary of numerous merits; third, it is learning extensively without laziness; fourth, it is not considering the desired wisdom as a burden; these are the four.' 'There are also four: first, it is correcting, calculating, and measuring; second, it is contemplating the beginning and end of things; third, it is the wisdom of thorough consideration; fourth, it is having all thoughts universally complete; these are the four.' 'There are also four: first, it is to depart from all evil deeds and cultivate the highest liberation; second, this highest liberation is the teaching of Bodhisattvas; third, it is understanding the root of all evils; fourth, it is'
曰、念于微妙無上之脫；是為四。
「復有四事：一曰、解於五陰，二曰、曉於四大——地、水、火、風，三曰、了六衰之原，四曰、其所睹見十二因緣無有邊際；是為四。
「復有四事：一曰、無常生死之語而不可盡，二曰、苦痛之教，三曰、無吾我訓，四曰、寂寞無為之業亦不可盡；是為四。」
阿差末謂舍利弗：「舉要言之，諸菩薩學皆近佛道。以是之故，分別道俗悉不可盡。」
阿差末菩薩謂舍利弗：「菩薩修行心不可盡。所以者何？于諸功德而不懈怠，從次轉上成就其處；所云處者，菩薩十地。其所修行猶如大海所苞無厭，所以然者，多所救度一切眾生。其所修行則為元首，所以然者，出其上故，修行最上所可總攬，諸在下者令修專行一切法故若持眾善。所以者何？用最尊故。所以修度，因則受決皆由專精；用不退故自致具足，因其專精所愿輒成，以成大愿。其所修行永無所恃則是定意，依修柔軟所造行者而不缺漏，修行伏意是其道業修行自守。所以者何？以不復與眾惡從事故。
「專精佈施，菩薩不以身心有所貪愛，轉增上故。專精奉戒亦為甚難，所以然者，教犯戒者使不為惡故。專精忍辱亦為甚難，所以然者，雖在尊位、財富、極樂，不輕貧賤、羸劣、弱者，是為忍辱
【現代漢語翻譯】 現代漢語譯本 說，專注于微妙無上的解脫；這是第四種。 又有四件事：第一，理解五陰（色、受、想、行、識，構成個體存在的五種要素）；第二，明白四大（地、水、火、風，構成物質世界的四種基本元素）；第三，瞭解六衰（色、聲、香、味、觸、法六種感官體驗帶來的衰退）的根源；第四，所見到的十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死，生命輪迴的十二個環節）沒有邊際；這是第四種。 又有四件事：第一，無常生死的道理是說不盡的；第二，苦痛的教誨；第三，無我（沒有永恒不變的自我）的教導；第四，寂靜無為的修行也是說不盡的；這是第四種。 阿差末對舍利弗說：『總而言之，所有菩薩的修行都接近佛道。因此，要分別道士和俗人是說不盡的。』 阿差末菩薩對舍利弗說：『菩薩的修行之心是說不盡的。為什麼呢？因為他們對於各種功德都不懈怠，從低到高逐步提升，最終成就菩薩的十地（菩薩修行的十個階段）。他們的修行就像大海一樣包容一切而不知滿足，之所以這樣，是因為他們要救度一切眾生。他們的修行是首要的，之所以這樣，是因為他們超越了一切，修行是最上乘的，可以總攬一切，讓所有在下位的修行者都專注于修行一切法，如果能持守眾善。為什麼呢？因為他們用的是最尊貴的修行。他們修行的程度，從因到果都由專精決定；因為不退轉，所以自然達到圓滿，因為專精，所以願望都能實現，從而成就大愿。他們的修行永遠不依賴任何事物，這就是定意，依靠修習柔和，所造的修行不會有缺失，修行降伏自己的心意是他們的道業，修行自我守護。為什麼呢？因為他們不再與各種惡事為伍。』 『專精佈施，菩薩不會對身心有任何貪愛，反而會不斷增長。專精持戒也很難，為什麼呢？因為要教導犯戒的人不再作惡。專精忍辱也很難，為什麼呢？即使身處尊貴、富有、極樂的地位，也不會輕視貧窮、虛弱、弱小的人，這就是忍辱。』
【English Translation】 English version It is said, focusing on the subtle and supreme liberation; this is the fourth. There are also four things: first, understanding the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence); second, understanding the four great elements (earth, water, fire, and wind, the four basic elements that make up the material world); third, understanding the origin of the six decays (the decline brought by the six senses of sight, sound, smell, taste, touch, and mind); fourth, seeing that the twelve links of dependent origination (ignorance, volitional actions, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death, the twelve links in the cycle of life) are without limit; this is the fourth. There are also four things: first, the teaching of impermanence and the cycle of birth and death is inexhaustible; second, the teaching of suffering; third, the teaching of no-self (the absence of a permanent, unchanging self); fourth, the practice of quietude and non-action is also inexhaustible; this is the fourth. Achama said to Shariputra, 'In short, all the practices of Bodhisattvas are close to the path of Buddhahood. Therefore, it is impossible to fully distinguish between the ordained and the lay.' Bodhisattva Achama said to Shariputra, 'The mind of a Bodhisattva in practice is inexhaustible. Why is that? Because they are not lazy in all merits, they progress step by step from lower to higher, and finally achieve the ten bhumis (ten stages of Bodhisattva practice). Their practice is like the ocean, which embraces everything without being satisfied. The reason for this is that they want to save all sentient beings. Their practice is paramount, and the reason for this is that they transcend everything. The practice is the highest, and it can encompass everything, allowing all practitioners below to focus on practicing all dharmas, if they can uphold all good deeds. Why is that? Because they use the most noble practice. The degree of their practice, from cause to effect, is determined by their dedication; because they do not regress, they naturally achieve perfection. Because of their dedication, their wishes can be fulfilled, thus achieving great vows. Their practice never relies on anything, and this is their fixed intention. Relying on the practice of gentleness, their practice will not be lacking. Practicing the subjugation of their own mind is their path, and practicing self-protection. Why is that? Because they no longer associate with all kinds of evil deeds.' 'Being dedicated to giving, Bodhisattvas do not have any greed for their body or mind, but instead, they continue to grow. Being dedicated to upholding precepts is also very difficult. Why is that? Because they must teach those who break the precepts to not do evil. Being dedicated to patience is also very difficult. Why is that? Even if they are in a position of honor, wealth, and extreme happiness, they will not look down on the poor, the weak, and the frail. This is patience.'
。所修專行精進難及，坐佛樹下若有人來言：『起，避去，我坐其處，先取佛道。』即舍與處，是為精進。專精禪思所以難者，莫能及逮，所修專精輒能成辦，無所悕望故，是曰禪思。專智慧難。所以者何？積功累德不以勞煩，是為智慧。
「出入行步安庠和雅，威儀備悉，所以然者，其功祚強無能危者。修無所畏，曉了深法，鉤玄致遠故。奉修尊心，所以然者，其明極微，無不達故。行不可盡。所以者何？所住堅固。
「何謂專精？其意坦然常念一切，無所依者令得其依、若有闇冥使睹道明、無所歸者悉受其歸、其無善友為之善厚、其諛諂者令修質樸、見其粗獷顯示忍辱、柔軟、和雅。所以者何？以德化故。在譎詭中而為列露真正之義，于校飾中不為綺大，在無反覆行報恩德，在眾惡處而修善行，在廢退處奉修德祚，在欺慢處常行恭恪，在貢高處不懷自大，在求便處無能得短，不念人惡、不宣缺漏，若在不正輒往將護使入正諦。
「一切眾生皆來到所，見之欣然無瞋恚心，其有諫喻示進退宜、當然、不然，心無增減，篤信禍福所作歸身。
「若在曠野山居巖處，如法無異，不貪利害、不惜身命，心凈之故初不增減。常護其口不忘傳語，不求奉敬。所以者何？恒知節限，止足而已。其心柔和
【現代漢語翻譯】 現代漢語譯本：所修的專一修行和精進難以企及，如果有人在佛樹下對他說：『起來，讓開，我坐在這裡，先成就佛道。』他會立即讓出位置，這就是精進。專心禪思之所以難以做到，是因為沒有人能達到這種境界，而他所修的專心卻能成就一切，沒有任何期望，這就是禪思。專一的智慧也難以達到。為什麼呢？因為他積累功德而不覺得勞累，這就是智慧。 出入行走都安詳平和，威儀完備，之所以如此，是因為他的功德深厚，沒有人能動搖他。他修習無所畏懼，通曉深奧的佛法，能夠探究玄妙，達到深遠的境界。他奉行尊崇的心，之所以如此，是因為他的智慧極其精微，無所不通達。他的修行沒有止境。為什麼呢？因為他所住的境界堅固。 什麼是專精呢？他的心坦然，常念一切眾生，沒有依靠的使他們得到依靠，如果有人處在黑暗中，使他們見到光明的道路，沒有歸宿的都接納他們，沒有善友的成為他們的善友，對諂媚的人教導他們修習質樸，看到粗獷的人顯示忍辱、柔軟、和雅。為什麼呢？因為他用德行來教化。在虛偽狡詐中揭示真正的道理，在矯飾中不追求華麗，在無常中行報恩德，在充滿罪惡的地方修習善行，在廢退的地方奉行功德，在欺騙傲慢的地方常常恭敬謙遜，在高傲自大的地方不自以為是，在追求便利的地方不佔人便宜，不記別人的過錯，不宣揚別人的缺點，如果有人不正，就去引導他進入正道。 一切眾生都來到他的地方，見到他都感到欣喜，沒有嗔恨心，如果有人勸諫，指出進退的適宜，說當然或不然，他的心都不會增減，篤信禍福都是自己所作所為的結果。 如果在曠野山居巖洞，他的修行都一樣，不貪圖利益，不愛惜生命，因為心清凈，所以不會增減。他常常守護自己的口，不忘記傳達佛法，不求別人的奉承尊敬。為什麼呢？因為他總是知道節制，知足而已。他的心柔和。
【English Translation】 English version: The focused practice and diligence he cultivates are difficult to attain. If someone were to come to him under the Bodhi tree and say, 『Get up, move aside, I will sit here and attain Buddhahood first,』 he would immediately give up his seat. This is diligence. The reason why focused meditation is difficult is that no one can reach that state, but his focused practice can accomplish everything, without any expectations. This is meditation. Focused wisdom is also difficult to attain. Why? Because he accumulates merit without feeling weary, this is wisdom. His comings and goings, walking, are all peaceful and composed, his demeanor is complete. The reason for this is that his merit is profound, and no one can shake him. He cultivates fearlessness, understands profound Dharma, can explore the mysterious and reach the distant realms. He upholds a respectful heart, and the reason for this is that his wisdom is extremely subtle, and he understands everything. His practice has no end. Why? Because the state he dwells in is firm. What is focused practice? His mind is calm, he constantly thinks of all beings, those without support he enables to find support, if someone is in darkness, he enables them to see the path of light, those without refuge he accepts, those without good friends he becomes their good friend, to the flattering he teaches them to cultivate simplicity, seeing the rough he shows patience, gentleness, and harmony. Why? Because he transforms with virtue. In deceit and trickery, he reveals the true meaning, in embellishment he does not seek extravagance, in impermanence he practices repaying kindness, in places full of evil he cultivates good deeds, in places of decline he upholds merit, in places of deception and arrogance he is always respectful and humble, in places of pride he does not think highly of himself, in places seeking convenience he does not take advantage of others, he does not remember others' faults, does not proclaim others' shortcomings, if someone is not on the right path, he will guide them to the right path. All beings come to his place, seeing him they are joyful, without hatred, if someone advises, points out what is appropriate to advance or retreat, saying yes or no, his heart will not increase or decrease, he firmly believes that fortune and misfortune are the result of one's own actions. Whether in the wilderness, mountains, or caves, his practice is the same, not greedy for gain, not cherishing life, because his heart is pure, so it will not increase or decrease. He always guards his mouth, does not forget to transmit the Dharma, does not seek others' flattery or respect. Why? Because he always knows moderation, and is content. His heart is gentle.
，不隨弊惡、失禮義者，有功德故。度于生死、息眾苦患。所以者何？由是之故，菩薩慧意永不可盡，生死往反亦不可盡，以權方便明瞭，隨時訓誨眾生迷於終始不可盡者，使求佛道明不可盡。」
舍利弗問阿差末言：「乃有異不可盡乎？」
阿差末言：「有。」
問：「何所是？」
阿差末曰：「菩薩佈施復不可盡。所以者何？六度無極不可盡故，菩薩佈施悉無有限。所謂限者：某是、某非，當施與某、不施與某甲，施不普濟、不應為施。」
舍利弗問言：「菩薩之法當云何施？」
阿差末曰：「饑者食之。所以者何？人依衣食乃得存命，便能蘇息、坐起、言語，則為安隱、身體康寧、氣力強盛。渴者施漿除其消渴。所以者何？若在後世周旋生死常不渴乏。有求車者輒隨意與，由是之報，后所生處神足飛行在所至到。其無衣者因施與之，後世所生便不抵突常抱慚愧。若於冥處施之燈火，則得道眼通見十方。若於世尊師父寺舍、二親長老前而作倡伎以娛樂之，後世所生得道耳聽徹聞無極。若無香者則施與之，後世所生逮致戒香、慧、定、解脫、知見品香，是身為被德熏之香。若復有求雜香名熏即與所好，後世所生身體香潔莫不悅豫。
「所有甘美殊異之味，人來求者輒從
【現代漢語翻譯】 現代漢語譯本：不隨從邪惡、不合禮儀的人，是因為他們有功德。他們能超脫生死，止息一切痛苦。這是為什麼呢？因為這個緣故，菩薩的智慧和意念永遠不會窮盡，在生死輪迴中的往返也不會窮盡。他們以權巧方便的智慧，隨時教導那些迷失於生死始終的眾生，使他們尋求永無止境的佛道。 舍利弗問阿差末說：『難道還有其他不可窮盡的事物嗎？』 阿差末回答說：『有。』 舍利弗問：『是什麼呢？』 阿差末說：『菩薩的佈施也是不可窮盡的。這是為什麼呢？因為六度（佈施、持戒、忍辱、精進、禪定、智慧）的修行是無止境的，所以菩薩的佈施也是沒有限度的。所謂限度，就是指：這個可以施捨，那個不可以施捨；應該施捨給這個人，不應該施捨給那個人；佈施不能普遍救濟，不應該稱為佈施。』 舍利弗問：『菩薩的佈施應該如何進行呢？』 阿差末說：『給飢餓的人食物。這是為什麼呢？因為人依靠衣食才能生存，才能恢復體力、坐立、說話，才能安穩、身體健康、精力充沛。給口渴的人飲料，解除他們的乾渴。這是為什麼呢？這樣的人在未來的輪迴中，將永遠不會感到口渴。有人求車，就隨意給予，因為這樣的果報，他們未來所生之處，將擁有神足通，可以隨意飛行到達任何地方。給沒有衣服的人衣服，這樣的人未來所生之處，將不會感到羞愧。如果在黑暗的地方施予燈火，就能獲得道眼，能看見十方世界。如果在世尊（佛陀）、師父、寺廟、父母、長輩面前表演歌舞娛樂他們，這樣的人未來所生之處，將獲得道耳，能聽到無盡的佛法。如果沒有香，就施予香，這樣的人未來所生之處，將獲得戒香、慧香、定香、解脫香、知見香，他們的身體將充滿功德的香氣。如果有人求各種香料，就給予他們所喜歡的，這樣的人未來所生之處，身體將充滿香氣，令人喜悅。』 『所有甘美殊勝的食物，有人來求，就隨意給予他們。』
【English Translation】 English version: Those who do not follow the wicked and the impolite, it is because they have merit. They transcend birth and death, and cease all suffering. Why is this so? Because of this, the wisdom and intention of a Bodhisattva will never be exhausted, nor will their comings and goings in the cycle of birth and death. With skillful means and wisdom, they constantly teach those beings who are lost in the beginning and end of life and death, guiding them to seek the endless path of Buddhahood. Shariputra asked Achamala, 'Are there other things that are inexhaustible?' Achamala replied, 'Yes, there are.' Shariputra asked, 'What are they?' Achamala said, 'The Bodhisattva's giving is also inexhaustible. Why is this so? Because the practice of the Six Perfections (giving, morality, patience, diligence, meditation, and wisdom) is endless, so the Bodhisattva's giving is also without limit. What is meant by limit is: this can be given, that cannot be given; this person should be given to, that person should not be given to; giving cannot be universal, and should not be called giving.' Shariputra asked, 'How should a Bodhisattva give?' Achamala said, 'Give food to the hungry. Why is this so? Because people rely on food and clothing to survive, to regain strength, to sit, stand, and speak, to be at peace, to have a healthy body, and to have strong energy. Give drinks to the thirsty, relieving their thirst. Why is this so? Such people will never feel thirst in future cycles of rebirth. If someone asks for a vehicle, give it freely. Because of this reward, in their future lives, they will have supernatural powers of movement, able to fly anywhere they wish. Give clothes to those who have none, so that in their future lives, they will not feel shame. If you give light in a dark place, you will gain the eye of wisdom, able to see the ten directions. If you perform songs and dances to entertain the World Honored One (Buddha), teachers, temples, parents, and elders, in your future lives, you will gain the ear of wisdom, able to hear the endless Dharma. If there is no fragrance, give fragrance, so that in your future lives, you will attain the fragrance of morality, wisdom, meditation, liberation, and knowledge, and your body will be filled with the fragrance of merit. If someone asks for various fragrances, give them what they like, so that in their future lives, their bodies will be filled with fragrance, bringing joy to all.' 'All delicious and extraordinary foods, if someone asks for them, give them freely.'
意與，後世所生常得餚饌，若不甘者入口即美，宿之所殖而得是相。其無手巾因施與之，後世所生清凈無垢、為人所護。其無護者為之將護，猶若屋室，所以喻室覆蓋人故。隨其所乏而施與之，後世所生悉獲所當，尋得周給。病與醫藥，後世所生身常無病、不生、不死，無有眾患，恒獲安隱，一切備足靡所不主。其無僕使給與奴婢，後世所生自然具足。萬乘帝主制上御下無所乏少，其求眾寶則能與之，後世所生備悉成就三十有二大人之相。佈施雜物若干種品，後世所生得八十種眾好之姿。像馬施者，后得大乘無極之意；以田施與因得具足寂度無極；妻子施與、惠所珍愛，后無異心當得佛道。所以者何？佛者極上，尊無儔匹。
「假使有人從其菩薩求滿倉谷，即能與之未曾貪吝，后逮法藏充備道慧無所匱乏。菩薩設得為轉輪王主四天下、七寶盈滿，若有來求而不愛惜輒能盡施，后所生處逮一切智，諸通聖慧廣濟一切。以妙伎樂而施與者，后得經典，樂以法樂，莫不歡然。若為勢位有忠羽翼行菩薩法——猶如王者之忠臣——有人來求以自輔政即能與之，由是之故，后佛法教欲坐道場，于佛樹下降伏魔兵。
「以手施人，后為一切道法之首；耳、鼻施者，後身具足無一缺漏；以眼施者，后逮法眼為一切首道法之
【現代漢語翻譯】 現代漢語譯本：
『意與（Yiyu，指提問者），後世如果有人出生，常常能得到美味的食物，如果覺得不合口味，入口也會變得美味，這是因為前世種植了這樣的因緣而得到的果報。如果有人沒有手巾，就施捨給他，後世出生就會清凈無垢，受到人們的保護。如果有人沒有保護，就為他提供保護，就像房屋一樣，房屋可以遮蔽人。根據別人所缺乏的而施捨給他，後世出生就能得到所需要的，很快就能得到周全的供給。如果有人生病，就給他醫藥，後世出生身體就會常常沒有疾病，不生不滅，沒有各種疾病，永遠獲得安穩，一切都具備，沒有什麼不擁有的。如果有人沒有僕人，就給他奴婢，後世出生自然就會具備。即使是擁有萬輛戰車的帝王，統治上下也不會缺少什麼，如果有人求取各種寶物，就能給予他，後世出生就會完全成就三十二種大丈夫的相貌。佈施各種雜物，後世出生就能得到八十種美好的姿態。佈施象馬的人，後世能得到大乘無極的智慧；用田地佈施的人，能得到具足寂滅的無極境界；把妻子佈施出去，把所珍愛的東西施捨出去，後世就不會有異心，應當能得到佛道。這是為什麼呢？因為佛是至高無上的，尊貴無比，沒有可以與之匹敵的。
『假設有人向菩薩求取裝滿倉庫的穀物，菩薩也能給予他，不會有貪婪吝嗇之心，後世就能得到法藏，充滿道慧，不會匱乏。菩薩即使成為統治四天下的轉輪王，擁有充滿七寶的財富，如果有人來求取，也不會愛惜，都能全部施捨出去，後世出生就能得到一切智慧，各種神通聖慧，廣泛救濟一切眾生。用美妙的音樂施捨給別人，後世就能得到經典，喜歡用佛法之樂，沒有不歡喜的。如果爲了權勢地位，有忠誠的輔佐者，修行菩薩道——就像國王的忠臣一樣——如果有人來求取輔佐他治理政事，也能給予他，因為這個緣故，後世佛法教化，想要坐在道場，在菩提樹下降伏魔兵。
『用手施捨給別人，後世就能成為一切道法的首領；用耳朵、鼻子施捨給別人，後世身體就會具足，沒有一處缺漏；用眼睛施捨給別人，後世就能得到法眼，成為一切道法的首領。』 English version:
'Yiyu (meaning the questioner), if someone is born in the future, they will often obtain delicious food, and if they find it unpalatable, it will become delicious upon entering their mouth. This is because they cultivated such causes in their past lives and received the corresponding results. If someone does not have a hand towel, give it to them, and in their future lives, they will be born pure and without defilement, and they will be protected by others. If someone lacks protection, provide them with protection, just like a house, which shelters people. Give to others according to what they lack, and in their future lives, they will obtain what they need and quickly receive complete provisions. If someone is sick, give them medicine, and in their future lives, their body will always be free from illness, without birth or death, without various diseases, and they will always obtain peace and security, possessing everything and lacking nothing. If someone does not have servants, give them slaves, and in their future lives, they will naturally have them. Even if they are an emperor with ten thousand chariots, ruling above and below, they will not lack anything. If someone asks for various treasures, they can give them, and in their future lives, they will fully attain the thirty-two marks of a great person. By giving various miscellaneous items, in their future lives, they will obtain eighty kinds of beautiful forms. Those who give elephants and horses will obtain the boundless wisdom of the Mahayana in their future lives; those who give land will obtain the boundless state of complete tranquility; those who give their wives, giving away what they cherish, will not have a different mind in their future lives and should attain Buddhahood. Why is this so? Because the Buddha is supreme, noble, and incomparable.
'Suppose someone asks a Bodhisattva for a warehouse full of grain, the Bodhisattva can give it without greed or stinginess. In their future lives, they will obtain the Dharma treasury, filled with the wisdom of the path, and will not lack anything. Even if a Bodhisattva becomes a wheel-turning king ruling over the four continents, possessing wealth filled with the seven treasures, if someone comes to ask for it, they will not be attached to it and will give it all away. In their future lives, they will obtain all wisdom, various spiritual powers, and holy wisdom, and will widely save all beings. Those who give beautiful music to others will obtain scriptures in their future lives, and will enjoy the joy of the Dharma, and there will be no one who is not happy. If, for the sake of power and position, one has loyal supporters who practice the Bodhisattva path—like a loyal minister of a king—if someone comes to ask for help in governing, they can give it. Because of this, in the future, when the Buddha's teachings are established, they will want to sit in the Bodhimanda, and under the Bodhi tree, they will subdue the demon armies.
'By giving one's hand to others, in the future, one will become the leader of all Dharma paths; by giving one's ears and nose, in the future, one's body will be complete without any defects; by giving one's eyes, in the future, one will obtain the Dharma eye and become the leader of all Dharma paths.'
【English Translation】 'Yiyu (referring to the questioner), those born in future lives often receive delicious food, and if they find it unpalatable, it becomes delicious upon entering their mouth. This is due to the causes they cultivated in past lives. If someone lacks a hand towel, giving it to them results in a pure and unblemished rebirth, protected by others. If someone lacks protection, providing it is like a house sheltering people. Giving according to what others lack ensures they receive what they need in future lives, quickly obtaining complete provisions. Giving medicine to the sick results in a future life free from illness, birth, and death, always secure and possessing everything. Giving servants to those without them ensures they naturally have them in future lives. Even an emperor with ten thousand chariots, ruling all, lacks nothing. Giving treasures to those who seek them ensures the attainment of the thirty-two marks of a great person in future lives. Giving various items results in eighty beautiful forms in future lives. Giving elephants and horses leads to the boundless wisdom of the Mahayana; giving land leads to the boundless state of complete tranquility; giving away one's wife and cherished possessions leads to unwavering devotion and the attainment of Buddhahood. Why? Because the Buddha is supreme, noble, and incomparable.
'Suppose a Bodhisattva is asked for a warehouse full of grain; they give it without greed, attaining the Dharma treasury, filled with wisdom, lacking nothing. Even as a wheel-turning king ruling the four continents, possessing the seven treasures, a Bodhisattva gives everything away without attachment, attaining all wisdom, spiritual powers, and holy wisdom, widely saving all beings. Giving beautiful music leads to obtaining scriptures, enjoying the joy of the Dharma. If, for the sake of power, one has loyal supporters practicing the Bodhisattva path, like a king's loyal minister, giving them to those who seek help in governing leads to the future establishment of the Buddha's teachings, sitting in the Bodhimanda, and subduing the demon armies under the Bodhi tree.
'Giving one's hand leads to becoming the leader of all Dharma paths; giving one's ears and nose leads to a complete body without defects; giving one's eyes leads to obtaining the Dharma eye and becoming the leader of all Dharma paths.'
眼；以頭施者，后所生處三世特尊，獨步無侶，諸通敏慧；肌肉施者，后成佛道，人來聽經；舍諸不要皆獲真正。菩薩破骨以髓施者，后得佛道，身如金剛無能動搖。」
阿差末曰：「菩薩不以色故而有所施，用修正故。若來求多、後人求少，悉遍與之使各得足。若施與時，不恐、不怖、不畏、不懅，無貪行施，不懷悔恨，心未曾變。菩薩無輕慢施，專心而與；無諛諂施，不持惡物、無所中者以與人也。菩薩佈施，未曾觀察某有福祚、甲有罪殃，無有狐疑、不別好醜，不中斷絕遺漏施也。何謂中斷遺漏施？于大會中獨與一人、不與一人，悉欲遍濟。所以者何？菩薩所施常懷篤信，不念懈惓，無惱患施。
「菩薩佈施不呼人至前，目自見面乃與之也，亦不思惟某善、某惡，不必選求得成道者，來者便與。施人之後不作是念：『某已得道、某不得道。』菩薩施與，見奉持戒人來受其物不以欣然、見無戒者亦無異心，其所施與不望還報、有所施者不求名稱使遠近聞，不自咨嗟、不惡誹謗。
「菩薩施與不行煩擾、不懷恨施，無瞋恚施、不歡喜施。菩薩佈施不念後世當得其福、不起忿心罵詈愚施，有來求者不前卻彼乃施與之，不輕易施、不倩他人持物往與。所以者何？手自酙酌。亦不念言：『值吾前施，不
【現代漢語翻譯】 現代漢語譯本：'以眼施捨的人，在後世所生之處將極其尊貴，獨一無二，擁有各種神通和敏捷的智慧；以肌肉施捨的人，將來成就佛道時，人們會前來聽經；捨棄所有不需要的東西都能獲得真正的成就。菩薩如果破開骨頭以骨髓施捨，將來成就佛道時，身體會像金剛一樣堅不可摧。' 阿差末（Achama）說：'菩薩不是因為執著于外在的色相而施捨，而是爲了修正自己的行為。如果有人來求取很多，後來的人求取很少，菩薩都會普遍地給予，使每個人都得到滿足。在施捨的時候，不恐懼、不害怕、不畏懼、不驚慌，沒有貪婪地進行施捨，不懷有悔恨，心意從未改變。菩薩不會輕慢地施捨，而是專心致志地給予；不會諂媚地施捨，不拿不好的東西或不中用的東西給別人。菩薩佈施時，不會觀察某人有福報，某人有罪過，沒有疑惑，不分別好壞，也不會中斷或遺漏施捨。什麼叫做中斷遺漏施捨呢？就是在眾人集會中只給一個人，不給另一個人，菩薩希望普遍地救濟。為什麼呢？因為菩薩的施捨常常懷有堅定的信念，不懈怠，不惱怒地施捨。' '菩薩佈施時，不叫人到面前，而是親自見面后才給予，也不思量某人是善還是惡，不必選擇求道成功的人，來者就給予。施捨之後，不作這樣的念頭：『某人已經得道，某人沒有得道。』菩薩施捨時，看到奉持戒律的人來接受物品，不會感到欣喜；看到沒有戒律的人，也不會有不同的想法。菩薩的施捨不期望回報，施捨時也不求名聲，使遠近的人都知道，不自我讚歎，也不惡意誹謗。 '菩薩施捨時，不會讓人感到煩擾，不會懷恨地施捨，沒有嗔恨地施捨，也不會歡喜地施捨。菩薩佈施時，不念及後世會得到福報，不會因為憤怒而謾罵愚笨的施捨者，有人來求取時，不會推辭，而是給予他們，不會輕易地施捨，也不會請別人拿東西去給。為什麼呢？因為要親手斟酌。也不會想：『因為我之前的施捨，所以現在才得到這樣的回報。』'
【English Translation】 English version: 'Those who give their eyes will be exceptionally honored in their future lives, unique and unparalleled, possessing all kinds of supernatural powers and keen wisdom; those who give their flesh will, when they achieve Buddhahood, have people come to listen to their teachings; giving up all that is unnecessary will lead to true attainment. If a Bodhisattva breaks their bones to give their marrow, they will, upon achieving Buddhahood, have a body as indestructible as diamond.' Achama said, 'A Bodhisattva does not give because of attachment to external forms, but to correct their own actions. If someone comes asking for much, and later someone asks for little, the Bodhisattva will give universally, ensuring everyone is satisfied. When giving, they are not fearful, not afraid, not apprehensive, not alarmed, they give without greed, without regret, and their mind never changes. A Bodhisattva does not give with contempt, but gives wholeheartedly; they do not give with flattery, nor do they give bad or useless things to others. When a Bodhisattva gives, they do not observe whether someone has merit or someone has sin, they have no doubts, they do not distinguish between good and bad, nor do they interrupt or omit giving. What is meant by interrupting or omitting giving? It is giving to one person in a gathering but not to another; the Bodhisattva wishes to universally save all. Why? Because the Bodhisattva's giving is always with firm faith, without laziness, and without anger.' 'When a Bodhisattva gives, they do not call people forward, but give only after meeting them in person, nor do they consider whether someone is good or bad, they do not need to choose those who will succeed in the path, they give to whoever comes. After giving, they do not think, 'So-and-so has attained the path, so-and-so has not.' When a Bodhisattva gives, they do not feel joy when they see someone who upholds the precepts receiving something, nor do they feel different when they see someone without precepts. The Bodhisattva's giving does not expect repayment, nor do they seek fame, so that people far and near will know, they do not praise themselves, nor do they maliciously slander. 'When a Bodhisattva gives, they do not cause disturbance, they do not give with resentment, they do not give with anger, nor do they give with joy. When a Bodhisattva gives, they do not think about the merit they will receive in future lives, they do not scold foolish givers out of anger, when someone comes asking, they do not refuse, but give to them, they do not give lightly, nor do they ask others to take things to give. Why? Because they should personally consider. Nor do they think, 'Because of my previous giving, I am now receiving this in return.'
目前者不施與之。』不掛礙施，自用心施；不卒暴施，手自授之。不沉吟施，乍與、乍不與。
「菩薩不念：『吾所可施，疲惓勞極。』施從來者，不多、不少，不選擇物惡者與之、好者留之。若有來求，如本言要未曾減損。
「菩薩所施愍念眾生，弘無偏黨，欲令受者常獲安隱。若施與時則念：『其人是吾國界。』所以者何？一切皆是菩薩之道地也。又所施者，少不輕己、多不歡喜。雖佈施多，不自察言：『我今廣施所與如法。』無悕望故。菩薩所施，不念：『是福當有所生受其功報。』所以者何？施於一切眾生蒙恩故。所施人者亦不念之：『吾于天上、天下、人中獨致尊勢。』其所施與普為眾生，不以其福求慕四王釋梵之位，亦復不貪轉輪聖王，不習聲聞、緣覺之心。菩薩施與心不念言：『所施具足。』亦不惟少、足與不足。有所施者，使一切眾不離於佛諸通敏慧；所施與者，常得其時，無有不應。不以兵仗、毒藥施與；以安施人，不加嬈害。
「菩薩佈施從佛法教，所可惠施知一切空，所以施者以為因緣有所興發，由斯之故而不可盡。所施與者悉曉無想，為諸想者建其因緣故不可盡。所可施者皆達無愿，為諸愿者作善因緣，由是之宜故不可盡。以道法意而有所施，其心堅強，完具甚安，無所
【現代漢語翻譯】 現代漢語譯本：『不應吝嗇而不給予。』佈施時應不執著，發自內心；不應倉促，應親手給予。不應猶豫，時而給予，時而不給。 菩薩不應想：『我所佈施的，已經疲憊勞累。』對於前來求施的人，不應多給或少給，不應選擇物品的好壞，把壞的給別人，好的留給自己。如果有來求施的，應如先前所承諾的那樣，不減少分毫。 菩薩佈施時，應憐憫眾生，心懷廣大的慈悲，不偏袒任何一方，希望接受佈施的人常常獲得安穩。佈施時應想：『這個人是我的國土中的人。』為什麼呢？因為一切眾生都是菩薩修行的道場。佈施時，不應因少而輕視自己，也不應因多而歡喜。即使佈施很多，也不應自我觀察說：『我現在廣泛佈施，所給予的如法。』因為沒有希求回報的心。菩薩佈施，不應想：『這佈施的福報將來會讓我享受。』為什麼呢？因為佈施給一切眾生，他們都蒙受恩惠。佈施的人也不應想：『我將在天上、人間獨享尊貴地位。』他所佈施的是爲了普度眾生，不以佈施的福報去追求四天王（Catuhmaharajika）或帝釋天（Sakra devanam Indra）的地位，也不貪求轉輪聖王（Cakravartin），不修習聲聞（Sravaka）、緣覺（Pratyekabuddha）的心。菩薩佈施時，心中不應想：『所佈施的已經足夠。』也不應考慮多少，是否足夠。所佈施的，是爲了使一切眾生不離於佛的智慧和神通；所佈施的，應常常及時，沒有不應時的。不應以兵器、毒藥佈施；應以安穩的方式佈施，不加害於人。 菩薩佈施，遵循佛法的教導，知道一切皆空，所以佈施是爲了作為因緣而有所興發，因此佈施是不可窮盡的。所佈施的，都明白無想的道理，爲了那些執著于妄想的人建立因緣，所以佈施是不可窮盡的。所佈施的，都通達無愿的道理，爲了那些有願望的人創造善的因緣，因此佈施是不可窮盡的。以道法的意念而佈施，其心堅強，完備而安穩，沒有...
【English Translation】 English version: 『One should not be stingy and not give.』 Giving should be done without attachment, from the heart; it should not be done hastily, but given with one's own hands. One should not hesitate, giving sometimes and not giving at other times. A Bodhisattva should not think: 『What I have given has made me tired and weary.』 To those who come seeking, one should not give more or less, nor should one choose the bad things to give and keep the good things for oneself. If someone comes seeking, one should give as promised, without reducing it in the slightest. When a Bodhisattva gives, they should have compassion for all beings, with great impartiality, wishing that those who receive the giving may always obtain peace and security. When giving, one should think: 『This person is from my land.』 Why is that? Because all beings are the Bodhisattva's place of practice. When giving, one should not belittle oneself for giving little, nor should one be happy for giving much. Even if one gives a lot, one should not observe oneself and say: 『Now I am giving extensively, and what I give is in accordance with the Dharma.』 Because there is no desire for reward. When a Bodhisattva gives, one should not think: 『The merit of this giving will allow me to enjoy the rewards in the future.』 Why is that? Because when one gives to all beings, they all receive grace. The giver should also not think: 『I will be the only one to attain a position of honor in the heavens, on earth, or among humans.』 What one gives is for the sake of liberating all beings, not to seek the positions of the Four Heavenly Kings (Catuhmaharajika) or Sakra devanam Indra with the merit of giving, nor to covet the position of a Wheel-Turning King (Cakravartin), nor to cultivate the mind of a Sravaka or Pratyekabuddha. When a Bodhisattva gives, one should not think: 『What I have given is enough.』 Nor should one consider how much or how little, or whether it is enough. What one gives is to ensure that all beings do not stray from the wisdom and supernatural powers of the Buddha; what one gives should always be timely, and there should be no inappropriateness. One should not give weapons or poison; one should give in a way that is peaceful and does not harm others. A Bodhisattva gives in accordance with the teachings of the Buddha, knowing that all is empty, so giving is done as a cause for something to arise, and therefore giving is inexhaustible. What is given is understood to be without thought, and for those who are attached to thoughts, a cause is established, so giving is inexhaustible. What is given is understood to be without desire, and for those who have desires, a good cause is created, and therefore giving is inexhaustible. Giving with the intention of the Dharma, one's mind is strong, complete, and peaceful, without...
破壞。
「菩薩所施，其在三界無能逮者，所可施與欲令其福歸流一切菩薩之業，其志常建一切智心，以是之故為不可盡。所施與者以脫諸想，總攬眾魔令不自在，離諸煩苛故不可盡。菩薩所施與眾超異，明泥洹故，所可施者決眾疑心故不可盡。所施與者正住佛道不懷異心，所施等愿故不可盡。菩薩所施坐佛樹下得成正覺，所施與者及無央數不可稱計眾生之類皆荷濟度故不可盡。所施與者不可盡矣，其事廣大，所施與者以得道處，無能動者、無能超逾，況復施者？故不可盡。所施與者其心坦然，如一切智故不可盡。」
舍利弗言：「善哉善哉！仁者阿差末嘆菩薩施及不可盡，快哉乃爾。愿欲受聽菩薩戒禁不可盡誼。」
阿差末曰：「菩薩戒凈亦不可盡，有六十四事。何謂六十四？菩薩行仁，不懷害心加於眾生，身亦不殺、不取人物、不犯他妻。若見菩薩及向眾生，常行至誠未曾兩舌，有諍訟者常和解之，終無罵詈不為惡口。所以者何？常有慚恥，所言護舌，不妄說事。於一切人不念嫉妒，不興恚心向于眾生。所以者何？由此能忍，後世端正。常正其心不事余學，恒抱悅心在於佛道。所以者何？其心清凈，無有塵垢，愛樂佛法，所以然者，解無異法能出上者，至心在道用慈仁故。
「若見沙門
【現代漢語翻譯】 現代漢語譯本 『菩薩的佈施，在三界之中沒有誰能追趕得上，所施與的目的是爲了讓其福德歸流於一切菩薩的功業，他們的志向常是建立一切智的心，因此佈施是不可窮盡的。所施與的是爲了脫離各種妄想，總攝一切魔障使其不得自在，遠離各種煩惱苛求，所以不可窮盡。菩薩的佈施與衆不同，能明瞭涅槃的道理，所施與的是爲了決斷眾生的疑惑，所以不可窮盡。所施與的是爲了使眾生安住于佛道，不懷異心，所施與的功德等同於所發的誓願，所以不可窮盡。菩薩的佈施是爲了在菩提樹下成就正覺，所施與的功德以及無量無數不可稱計的眾生都蒙受救度，所以不可窮盡。所施與的功德不可窮盡，其事廣大，所施與的是爲了得到道果，沒有人能夠動搖、沒有人能夠超越，更何況是佈施者呢？所以不可窮盡。所施與的人心胸坦蕩，如同具有一切智慧，所以不可窮盡。』 舍利弗說：『善哉善哉！仁者阿差末讚歎菩薩的佈施及其不可窮盡，真是太好了。我願意聽聞菩薩戒律不可窮盡的意義。』 阿差末說：『菩薩的戒律清凈也是不可窮盡的，有六十四件事。什麼是六十四件事呢？菩薩行仁，不懷有害眾生的心，自己也不殺生、不偷盜、不侵犯他人妻室。如果見到菩薩或者面對眾生，常常以至誠之心待人，從不兩舌，有爭訟的人常常從中調解，始終沒有謾罵，不說惡語。為什麼呢？因為常有慚愧之心，所說的話都護持舌根，不妄說事情。對於一切人不生嫉妒之心，不向眾生髮怒。為什麼呢？因為這樣能夠忍辱，後世相貌端正。常常端正自己的心，不學習其他的法門，恒常懷著喜悅的心在佛道中。為什麼呢？因為他的心清凈，沒有塵垢，喜愛佛法，之所以這樣，是因為他明白沒有其他法門能夠超越佛法，至誠地在道中修行，用慈悲仁愛之心。』 『如果見到沙門』
【English Translation】 English version 'The Bodhisattva's giving, in the three realms, none can overtake it. What is given is to let its merit flow to all Bodhisattvas' deeds. Their aspiration is always to establish the mind of all-knowing wisdom, therefore, it is inexhaustible. What is given is to be free from all thoughts, to control all demons so they are not at ease, and to be free from all vexations, therefore, it is inexhaustible. The Bodhisattva's giving is extraordinary, illuminating Nirvana, what is given is to resolve the doubts of beings, therefore, it is inexhaustible. What is given is to let beings dwell in the Buddha's path without harboring different intentions, the giving is equal to the vows made, therefore, it is inexhaustible. The Bodhisattva's giving is to attain enlightenment under the Bodhi tree, what is given and the immeasurable, countless beings are all saved, therefore, it is inexhaustible. What is given is inexhaustible, its matter is vast, what is given is to attain the path, none can move it, none can surpass it, let alone the giver? Therefore, it is inexhaustible. The heart of the giver is open and clear, like all-knowing wisdom, therefore, it is inexhaustible.' Sariputra said, 'Excellent, excellent! Venerable Achamatta praises the Bodhisattva's giving and its inexhaustibility, it is truly wonderful. I wish to hear the meaning of the Bodhisattva's precepts being inexhaustible.' Achamatta said, 'The Bodhisattva's precepts are also pure and inexhaustible, there are sixty-four matters. What are the sixty-four matters? The Bodhisattva practices benevolence, not harboring harmful intentions towards beings, they do not kill, steal, or commit adultery. If they see a Bodhisattva or face beings, they always treat them with sincerity, never speaking with a double tongue, if there are disputes, they always mediate, never scolding or speaking harsh words. Why is this? Because they always have a sense of shame, they guard their speech, and do not speak falsely. Towards all beings, they do not harbor jealousy, nor do they become angry towards beings. Why is this? Because they are able to endure, and in future lives, they will have a beautiful appearance. They always correct their minds, not learning other teachings, and always hold a joyful heart in the Buddha's path. Why is this? Because their hearts are pure, without defilement, they love the Buddha's teachings, and the reason for this is that they understand there is no other teaching that can surpass the Buddha's teachings, they are sincere in the path, and use compassion and benevolence.' 'If they see a Shramana'
、梵志，輒以五體而自歸禮。何謂為五？兩手、兩膝及其頭腦，稽首足下。所以者何？因得佛道一切歸故。心常柔軟，見人犯非慎己不為，所不缺戒，無有聲聞、緣覺心故。于諸犯戒而無所犯。所以者何？後世不欲生在於魚獵、愚闇家故。常修精進而不懈怠。所以者何？不與邪惡共從事故，戒禁完具未曾闕漏。
「親近智德解深法者，不違遠故；篤信禁戒，所奉正故；順戒如法，一切眾生皆歌嘆故；其護戒禁清徹至真，本心快故；行持戒要無能傳非說其瑕穢，無邪心故；其戒完具，不復迷惑，從六衰故。所奉戒行莫不宣聞諸佛正覺之所知故；戒無所求，如己樂故；戒知止足，無所貪故；其戒純淑不雜眾惡，身意坦然無所樂故；常好閑居，未曾喜樂於眾鬧故；戒能備悉如道法訓，不從他人有所受故。
「謹慎禁戒，不以好服而為綺飾，德無能逮，誓如本願。不以甘美而亂意也。所以者何？以有道力制眾惡故。所行如戒，諸天人民莫不悅故。行慈心戒，護眾生故；修悲哀戒，忍眾苦故；遵于護戒，不懈怠故；以等心戒，為一切眾任於善惡，無二心故。常察禁戒不為損耗，不聽其心為馳騁故；戒不念惡、不傳人非，護一切故；堅執持戒，不聽其意隨所欲故。順佈施戒，養育一切眾生之故；為忍辱戒，不起心故；
【現代漢語翻譯】 現代漢語譯本：梵志（婆羅門），他們總是以五體投地的方式來表達敬意。什麼是五體呢？就是雙手、雙膝和頭頂，以頭頂觸地的方式來禮拜。為什麼這樣做呢？因為他們由此皈依佛道。他們的心總是柔軟的，看到別人犯錯會謹慎自己不犯，他們所持守的戒律沒有缺失，沒有聲聞（小乘修行者）、緣覺（中乘修行者）的心。對於那些犯戒的人，他們自己不會犯同樣的錯誤。為什麼呢？因為他們不希望來世出生在漁獵、愚昧無知的家庭。他們總是精進修行而不懈怠。為什麼呢？因為他們不與邪惡的事情同流合污，他們所持守的戒律完整無缺。他們親近有智慧和德行、能理解深奧佛法的人，不會遠離他們；他們篤信戒律，所奉行的都是正道；他們遵守戒律，如法而行，一切眾生都讚歎他們；他們守護戒律清凈純潔，內心感到快樂；他們持守戒律的要點，沒有人能傳播或說他們的過失，因為他們沒有邪惡的心；他們的戒律完整無缺，不再迷惑，遠離六種衰敗。他們所奉行的戒律，沒有不被諸佛正覺所知曉的；他們持戒不求回報，因為他們自己樂於這樣做；他們持戒知足，沒有貪慾；他們的戒律純潔善良，不摻雜任何惡行，身心坦然，沒有慾望；他們喜歡獨處，從不喜歡喧鬧的場所；他們持戒完備，符合佛法教導，不從他人那裡接受戒律。他們謹慎持戒，不以華麗的服飾來裝飾自己，他們的德行無人能及，他們的誓願如同最初的願望。他們不因美味佳餚而擾亂心意。為什麼呢？因為他們有道力來制止各種惡行。他們的行為符合戒律，諸天和人民都喜歡他們。他們奉行慈心戒，是爲了保護眾生；他們修習悲哀戒，是爲了忍受眾苦；他們遵守護戒，不懈怠；他們以平等心戒，對待一切眾生，任其行善或作惡，沒有分別心。他們經常觀察戒律，不讓其損耗，不讓自己的心放縱馳騁；他們持戒不念惡，不傳播別人的過失，是爲了保護一切眾生；他們堅定地持守戒律，不讓自己的心隨心所欲。他們奉行佈施戒，是爲了養育一切眾生；他們奉行忍辱戒，是爲了不起嗔恨心； English version: Brahmins, they always prostrate themselves with their five limbs to express their respect. What are the five limbs? They are the two hands, two knees, and the head, touching the ground with the head in prostration. Why do they do this? Because they thereby take refuge in the Buddha's path. Their hearts are always gentle, and when they see others making mistakes, they are careful not to make the same mistakes themselves. The precepts they uphold are without deficiency, and they do not have the minds of Sravakas (Hinayana practitioners) or Pratyekabuddhas (middle vehicle practitioners). Regarding those who break the precepts, they themselves will not commit the same errors. Why is that? Because they do not wish to be born in the next life into families of fishermen, hunters, or the ignorant. They always practice diligently without being lazy. Why is that? Because they do not associate with evil things, and the precepts they uphold are complete and without flaw. They associate with those who have wisdom and virtue and understand the profound Dharma, and they do not distance themselves from them; they firmly believe in the precepts, and what they uphold is the right path; they observe the precepts and act in accordance with the Dharma, and all beings praise them; they protect the precepts with purity and sincerity, and their hearts feel joy; they uphold the essentials of the precepts, and no one can spread or speak of their faults, because they have no evil intentions; their precepts are complete and without deficiency, they are no longer confused, and they are far from the six kinds of decline. The precepts they uphold are known by all the Buddhas and the fully enlightened ones; they uphold the precepts without seeking reward, because they themselves are happy to do so; they are content with the precepts, and they have no greed; their precepts are pure and virtuous, without any mixture of evil, their bodies and minds are at peace, and they have no desires; they like to be alone and have never enjoyed noisy places; they uphold the precepts completely, in accordance with the teachings of the Dharma, and they do not receive the precepts from others. They are careful in upholding the precepts, and they do not adorn themselves with fancy clothes, their virtue is unmatched, and their vows are like their original aspirations. They do not let delicious food disturb their minds. Why is that? Because they have the power of the Way to restrain all kinds of evil. Their actions are in accordance with the precepts, and the gods and people all like them. They practice the precept of loving-kindness to protect all beings; they cultivate the precept of compassion to endure all suffering; they abide by the precept of protection without being lazy; they use the precept of equanimity to treat all beings, whether they do good or evil, without discrimination. They constantly observe the precepts, not allowing them to be diminished, and not letting their minds run wild; they uphold the precepts without thinking of evil, and they do not spread the faults of others, in order to protect all beings; they firmly uphold the precepts, not letting their minds follow their desires. They practice the precept of giving to nurture all beings; they practice the precept of patience to not give rise to anger;
【English Translation】 Brahmins, they always prostrate themselves with their five limbs to express their respect. What are the five limbs? They are the two hands, two knees, and the head, touching the ground with the head in prostration. Why do they do this? Because they thereby take refuge in the Buddha's path. Their hearts are always gentle, and when they see others making mistakes, they are careful not to make the same mistakes themselves. The precepts they uphold are without deficiency, and they do not have the minds of Sravakas (Hinayana practitioners) or Pratyekabuddhas (middle vehicle practitioners). Regarding those who break the precepts, they themselves will not commit the same errors. Why is that? Because they do not wish to be born in the next life into families of fishermen, hunters, or the ignorant. They always practice diligently without being lazy. Why is that? Because they do not associate with evil things, and the precepts they uphold are complete and without flaw. They associate with those who have wisdom and virtue and understand the profound Dharma, and they do not distance themselves from them; they firmly believe in the precepts, and what they uphold is the right path; they observe the precepts and act in accordance with the Dharma, and all beings praise them; they protect the precepts with purity and sincerity, and their hearts feel joy; they uphold the essentials of the precepts, and no one can spread or speak of their faults, because they have no evil intentions; their precepts are complete and without deficiency, they are no longer confused, and they are far from the six kinds of decline. The precepts they uphold are known by all the Buddhas and the fully enlightened ones; they uphold the precepts without seeking reward, because they themselves are happy to do so; they are content with the precepts, and they have no greed; their precepts are pure and virtuous, without any mixture of evil, their bodies and minds are at peace, and they have no desires; they like to be alone and have never enjoyed noisy places; they uphold the precepts completely, in accordance with the teachings of the Dharma, and they do not receive the precepts from others. They are careful in upholding the precepts, and they do not adorn themselves with fancy clothes, their virtue is unmatched, and their vows are like their original aspirations. They do not let delicious food disturb their minds. Why is that? Because they have the power of the Way to restrain all kinds of evil. Their actions are in accordance with the precepts, and the gods and people all like them. They practice the precept of loving-kindness to protect all beings; they cultivate the precept of compassion to endure all suffering; they abide by the precept of protection without being lazy; they use the precept of equanimity to treat all beings, whether they do good or evil, without discrimination. They constantly observe the precepts, not allowing them to be diminished, and not letting their minds run wild; they uphold the precepts without thinking of evil, and they do not spread the faults of others, in order to protect all beings; they firmly uphold the precepts, not letting their minds follow their desires. They practice the precept of giving to nurture all beings; they practice the precept of patience to not give rise to anger;
志精進戒，不迴轉故；禪思之戒，得安定故；奉智慧戒，博聽正義無厭足故。
「修廣聞戒，覺要法故；隨善師戒，達諸法故；舍惡師戒，離眾邪學、不真路故；無猗身戒，知諸萬物皆無常故；不貪命戒，其功德業如紫金故；無悔恨戒，其意凈故；無虛飾戒，學清凈故。不煩苛戒，其意鮮明無垢濁故；不焦然戒，不燒身故；不迷惑戒，不隨欲故；不危燒戒，無所害故；無抵突戒，心不亂故；伏心之戒，意無誤故；通寂靜戒，不為俗業之所廢故；順真正戒，智如教故。具諸愿戒，本清凈故。如如來戒。所以者何？隨本要故。如佛定戒，常懷等心度眾生故。從一切智入道門戒。所以者何？不抱恨故。是為菩薩六十四事清凈禁戒而不可盡。」
阿差末菩薩復謂舍利弗言：「菩薩復有凈戒：不自貪身、不念一切，不想我人、不計壽命，不思名色、痛、想、行、識，不猗四種：地、水、火、風。各有四大戒：不有眼色、耳聲、鼻香、舌味、身觸、心法，無身、口、心，其戒向凈，是相一心而不迷荒。諦觀諸法，戒以過空、無想、不願亦無形像，過於三界，不著、不縛。其戒不念爾，故不為已生。所以者何？無所生故，所以為戒，無作、不作，本無所造。由是之故，戒無部界，此止中間，亦無所止。
「意凈為
【現代漢語翻譯】 現代漢語譯本 精進之戒，是因為不退轉；禪思之戒，是爲了獲得安定；奉持智慧之戒，是因為博聞正義而不知滿足。 修習廣聞之戒，是爲了覺悟重要的佛法；隨從善師之戒，是爲了通達一切佛法；舍離惡師之戒，是爲了遠離各種邪說和不真實的道路；不執著于身體之戒，是爲了明白一切事物都是無常的；不貪戀生命之戒，是因為其功德如同紫金般珍貴；沒有悔恨之戒，是因為內心清凈；沒有虛飾之戒，是爲了學習清凈；不煩苛之戒，是因為內心鮮明而沒有污垢；不焦躁之戒，是爲了不傷害身體；不迷惑之戒，是爲了不隨從慾望；不危燒之戒，是爲了不傷害眾生；沒有牴觸之戒，是爲了內心不混亂；降伏內心之戒，是爲了意念沒有錯誤；通達寂靜之戒，是爲了不被世俗之事所廢棄；順從真正之戒，是爲了智慧如教導一般；具足一切願望之戒，是因為本性清凈。如同如來（Tathagata，佛的稱號）之戒。這是為什麼呢？因為隨順根本的要義。如同佛的禪定之戒，常常懷著平等心來度化眾生。從一切智（Sarvajna，佛的智慧）進入道門之戒。這是為什麼呢？因為不懷有怨恨。這就是菩薩六十四種清凈禁戒，而這些禁戒是無法窮盡的。 阿差末（Acchama）菩薩又對舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『菩薩還有清凈的戒律：不貪戀自己的身體，不執著於一切，不執著於我與他人，不計較壽命，不思量名色（nama-rupa，構成個體存在的精神和物質要素）、痛（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），不執著於四種元素：地、水、火、風。各有四大戒律：不執著于眼所見的顏色、耳所聽的聲音、鼻所聞的香氣、舌所嘗的味道、身體所感受的觸覺、以及心所想的法，沒有身體、口、意，其戒律趨向清凈，這是心不迷亂的專注狀態。諦觀一切法，戒律超越了空（sunyata，空性）、無想（asamjna，無知覺）、無愿（apranihita，無慾求），也沒有形像，超越了三界（triloka，欲界、色界、無色界），不執著，不被束縛。其戒律不執著於此，所以不是爲了自己而生。這是為什麼呢？因為沒有所生，所以稱為戒律，無作、不作，本來就沒有造作。因此，戒律沒有界限，此止於中間，也沒有所止。 『意念清凈為戒律』
【English Translation】 English version The precept of diligence is because of not turning back; the precept of meditation is for obtaining stability; the precept of upholding wisdom is because of extensively hearing the right teachings without being satisfied. Practicing the precept of extensive learning is for awakening to the essential Dharma; following the precept of a good teacher is for understanding all Dharmas; abandoning the precept of an evil teacher is for staying away from various heresies and untrue paths; the precept of not clinging to the body is for understanding that all things are impermanent; the precept of not being greedy for life is because its merits are as precious as purple gold; the precept of having no regrets is because the mind is pure; the precept of having no pretense is for learning purity; the precept of not being harsh is because the mind is clear and without defilement; the precept of not being impatient is for not harming the body; the precept of not being confused is for not following desires; the precept of not being dangerous is for not harming sentient beings; the precept of having no resistance is for the mind not to be confused; the precept of subduing the mind is for the intention to be without error; the precept of attaining tranquility is for not being abandoned by worldly affairs; the precept of following the true path is for wisdom to be like the teachings; the precept of fulfilling all vows is because the original nature is pure. Like the precepts of the Tathagata (the title of the Buddha). Why is this so? Because it follows the fundamental essence. Like the Buddha's precept of meditation, always holding an equal mind to liberate sentient beings. The precept of entering the path from all-knowing wisdom (Sarvajna, the wisdom of the Buddha). Why is this so? Because there is no holding of resentment. These are the sixty-four pure precepts of the Bodhisattva, and these precepts are inexhaustible. The Bodhisattva Acchama again said to Sariputra (one of the ten great disciples of the Buddha, known for his wisdom): 'Bodhisattvas also have pure precepts: not being greedy for one's own body, not clinging to anything, not clinging to self and others, not calculating lifespan, not thinking about name and form (nama-rupa, the mental and material elements that constitute individual existence), feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), not clinging to the four elements: earth, water, fire, and wind. Each has four great precepts: not clinging to the colors seen by the eyes, the sounds heard by the ears, the smells smelled by the nose, the tastes tasted by the tongue, the touch felt by the body, and the dharmas thought by the mind, without body, speech, and mind, the precepts are directed towards purity, this is a state of focused attention without confusion. Contemplating all dharmas, the precepts transcend emptiness (sunyata), non-perception (asamjna), non-desire (apranihita), and have no form, transcending the three realms (triloka, the desire realm, the form realm, and the formless realm), not clinging, not being bound. The precepts do not cling to this, so they are not born for oneself. Why is this so? Because there is no birth, so it is called a precept, without doing, without not doing, originally there is no creation. Therefore, the precepts have no boundaries, this stops in the middle, and there is nothing to stop at.' 'Purity of mind is the precept.'
戒，識無所住。所以者何？無想念故。戒無所拘，所以然者，無慾力故。亦不住色，亦不無色，而俱同塵，是名曰戒。離淫、怒、癡，因愚冥脫，是故曰戒。不著、不斷，舍十二緣，是故曰戒。不念我所，除我、不我，不住欲故，是故曰戒。無作不求，不住色想，亦不處在一切名色，是故曰戒。不隨因緣，無煩、無苛，無我、非我，不與疑合，是故曰戒。亦不貪福，不無功德以越諸惡、非法之事。所以者何？愚者非法，是故曰戒。無有擾惱，其身心止，是故戒相。奉慎戒者如病得愈，不斷諸佛經典正籍；法身坦然，不可盡故不斷法身。所以者何？無二業故：一者、不著，二者、不斷。不斷聖眾，因用脫故。不斷諸學。所以者何？順禁戒故。」
阿差末菩薩謂舍利弗：「因本清凈故不可盡。何謂俗戒？謂生死處亦有盡矣。所以者何？在於五趣故名曰盡。所以盡者，有往反故不住一處。其外神仙、五通之戒、世俗之智求上長壽，神足命盡。所以者何？戒禁盡故。人戒十善亦復有盡。所以者何？違舍戒故。諸欲天子戒亦有盡。所以者何？功德畢故。諸色天子定戒亦盡。所以者何？其定亂故。無色天子寂戒亦盡。所以者何？寂意荒故。其道跡學無學羅漢戒亦有盡。所以者何？猗泥洹故。其緣覺戒亦復有盡。所以者何？無
【現代漢語翻譯】 現代漢語譯本 戒律，是指心識不執著于任何事物。為什麼呢？因為沒有妄想和念頭。戒律不受任何束縛，為什麼呢？因為沒有慾望的力量。它既不執著於色法，也不執著于無色法，而是與世俗同在，這叫做戒律。遠離淫慾、嗔怒、愚癡，因為從愚昧的黑暗中解脫出來，所以叫做戒律。不執著、不斷滅，捨棄十二因緣，所以叫做戒律。不執著于『我所』，去除『我』和『非我』的觀念，不執著于慾望，所以叫做戒律。沒有造作，沒有追求，不執著於色想，也不停留在一切名色之中，所以叫做戒律。不隨順因緣，沒有煩惱，沒有苛求，沒有『我』和『非我』的觀念，不與疑惑相合，所以叫做戒律。也不貪求福報，不因沒有功德而超越諸惡和非法之事。為什麼呢？愚昧的人才會做非法之事，所以叫做戒律。沒有擾亂和惱怒，身心平靜，這就是戒律的相貌。奉持戒律的人就像疾病痊癒一樣，不會斷絕諸佛的經典和正法；法身坦然，因為不可窮盡，所以不會斷絕法身。為什麼呢？因為沒有兩種業：一是執著，二是斷滅。不會斷絕聖眾，因為通過修行而解脫。不會斷絕諸學。為什麼呢？因為順應禁戒的緣故。 阿差末菩薩（Achamala Bodhisattva）對舍利弗（Sariputra）說：『因為本性清凈，所以不可窮盡。什麼是世俗的戒律呢？是指在生死輪迴之處也有窮盡的時候。為什麼呢？因為處於五道輪迴之中，所以叫做窮盡。之所以會窮盡，是因為有往返，不會停留在同一個地方。那些外道神仙、五神通的戒律、世俗的智慧追求長壽，神通和壽命都會有盡頭。為什麼呢？因為戒律有盡頭。人所持的十善戒也有窮盡的時候。為什麼呢？因為會違背和捨棄戒律。諸欲界天子的戒律也有窮盡的時候。為什麼呢？因為功德會完結。諸色界天子的禪定戒律也會窮盡。為什麼呢？因為禪定會散亂。無色界天子的寂靜戒律也會窮盡。為什麼呢？因為寂靜的心意會荒廢。那些道跡學和無學羅漢的戒律也有窮盡的時候。為什麼呢？因為執著于涅槃。那些緣覺的戒律也有窮盡的時候。為什麼呢？因為沒有』
【English Translation】 English version The precept (śīla) means that consciousness does not dwell on anything. Why is that? Because there are no thoughts or ideas. The precept is not bound by anything. Why is that? Because there is no power of desire. It neither dwells on form (rūpa) nor on formlessness (arūpa), but is in harmony with the world, and this is called the precept. It is to be free from lust, anger, and ignorance, because it is liberation from the darkness of ignorance, and therefore it is called the precept. It is not to be attached, not to be annihilated, and to abandon the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda), and therefore it is called the precept. It is not to be attached to 『mine』, to remove the concepts of 『I』 and 『not-I』, and not to dwell on desire, and therefore it is called the precept. It is without action, without seeking, not dwelling on the idea of form, nor staying in all names and forms, and therefore it is called the precept. It does not follow conditions, has no vexation, no demands, no concept of 『I』 or 『not-I』, and is not associated with doubt, and therefore it is called the precept. It does not crave merit, nor does it transcend evil and unlawful things because of a lack of merit. Why is that? Because the ignorant do unlawful things, and therefore it is called the precept. There is no disturbance or annoyance, and the body and mind are at peace, and this is the appearance of the precept. Those who uphold the precept are like those who have recovered from illness, and they will not cut off the sutras and the true teachings of all the Buddhas; the Dharma body is at ease, and because it is inexhaustible, the Dharma body will not be cut off. Why is that? Because there are no two kinds of karma: one is attachment, and the other is annihilation. They will not cut off the Sangha (saṃgha), because they are liberated through practice. They will not cut off the teachings. Why is that? Because they follow the precepts. Achamala Bodhisattva said to Sariputra: 『Because the original nature is pure, it cannot be exhausted. What is the worldly precept? It means that there is an end even in the cycle of birth and death. Why is that? Because it is in the five realms of existence, it is called exhaustion. The reason for exhaustion is that there is coming and going, and it does not stay in one place. The precepts of those externalist immortals, the five supernormal powers, and the worldly wisdom that seeks longevity, their supernormal powers and lifespan will come to an end. Why is that? Because the precepts have an end. The ten good precepts that people hold also have an end. Why is that? Because they will violate and abandon the precepts. The precepts of the gods in the desire realm also have an end. Why is that? Because their merits will be exhausted. The precepts of meditation of the gods in the form realm will also be exhausted. Why is that? Because their meditation will be disturbed. The precepts of tranquility of the gods in the formless realm will also be exhausted. Why is that? Because their tranquil minds will be desolate. The precepts of those who are on the path of learning and the Arhats who have completed their learning also have an end. Why is that? Because they are attached to Nirvana. The precepts of the Pratyekabuddhas also have an end. Why is that? Because there is no』
大哀故。」
阿差末謂舍利弗言：「唯菩薩戒獨不可盡。」
舍利弗問：「以何等故戒不可盡？」
阿差末曰：「其戒盡者，斯皆非戒；所以菩薩戒不可盡，其心不捨一切智故，是正真戒，為不斷種故不可盡。何謂果實道果無盡？所言種者，謂菩薩心；所云果實，則佛十力至不可盡；故曰菩薩戒不可盡。」
阿差末謂舍利弗言：「菩薩忍辱亦不可盡，有三十二事。何謂三十二無盡？不著欲者，不興此念：『是我妻子，身皆不犯、不令他犯。』是故忍辱亦不可盡。不念眾惡、不恨一切，不恚眾生、不惟人惡，不與人諍、不忘助人，有所毀擊亦不掩戲。自護身行，將護眾人，慎己心不隨，常思善德，無愛慾意，得莊嚴身，信作善惡當得報應，口不妄語，其心清凈。菩薩心強不捨一切，諦自思計心所念邪即覺知之，心和柔軟，將護其心令惡不生。修清凈行生於梵天，從天上下還在人間，具足德相眾好八十，逮致和音猶如梵天。脫淫、怒、癡，不以惡顏、恚恨向人，所作功德未曾亡失，降伏外學、眾邪異術，以舍眾病、不遭厄難，以順具足諸佛道法，是為忍辱悉不可盡三十二事，是菩薩忍辱。
「何謂忍辱？若罵詈身，默不和之；若撾捶者，不念報之，是謂忍辱。所以者何？不見撾者、不睹己
【現代漢語翻譯】 現代漢語譯本：大悲啊！'
阿差末對舍利弗說：'只有菩薩戒是不可窮盡的。'
舍利弗問：'因為什麼緣故說戒不可窮盡呢？'
阿差末說：'如果戒可以窮盡，那都不能算是戒了；菩薩戒之所以不可窮盡，是因為菩薩的心不捨棄對一切智慧的追求，這是真正的戒，爲了不斷絕菩提的種子，所以不可窮盡。什麼叫做果實和道果是無盡的呢？所說的種子，是指菩薩的心；所說的果實，則是佛的十力，乃至是不可窮盡的；所以說菩薩戒是不可窮盡的。'
阿差末對舍利弗說：'菩薩的忍辱也是不可窮盡的，有三十二種表現。哪三十二種是無盡的呢？不執著于慾望的人，不會產生這樣的念頭：『這是我的妻子，我的身體不會犯淫，也不會讓別人犯淫。』因此，忍辱也是不可窮盡的。不記掛別人的惡行，不怨恨一切，不惱怒眾生，不記別人的過錯，不與人爭執，不忘記幫助別人，即使受到譭謗攻擊也不反擊。自己守護身行，愛護眾人，謹慎自己的心不隨波逐流，常常思考善德，沒有愛慾的念頭，從而得到莊嚴的身體，相信行善作惡都會得到報應，口不說妄語，內心清凈。菩薩的心堅強不捨棄一切，仔細思考自己心中的念頭，一旦發現邪念就立刻覺察到，心平和柔軟，守護自己的心不讓惡念產生。修習清凈的行為，可以生到梵天，從天上下來又回到人間，具足美好的德行和八十種好相，獲得像梵天一樣的和雅聲音。脫離淫慾、嗔怒、愚癡，不以惡劣的臉色和怨恨對待別人，所做的功德不會喪失，降伏外道和各種邪術，從而擺脫各種疾病，不遭遇災難，從而順應和具足諸佛的道法，這就是忍辱的三十二維不可窮盡的表現，這就是菩薩的忍辱。'
'什麼是忍辱呢？如果有人辱罵你，默默不迴應；如果有人毆打你，不記著報復，這就是忍辱。為什麼呢？因為看不到打人的人，也看不到自己。'
【English Translation】 English version: Great compassion!"
Achamatta said to Shariputra, 'Only the Bodhisattva precepts are inexhaustible.'
Shariputra asked, 'For what reason are the precepts said to be inexhaustible?'
Achamatta said, 'If the precepts could be exhausted, they would not be precepts; the reason why the Bodhisattva precepts are inexhaustible is that the Bodhisattva's mind does not abandon the pursuit of all wisdom. This is the true precept, and it is inexhaustible because it does not cut off the seed of Bodhi. What is meant by the fruit and the path fruit being inexhaustible? The seed refers to the Bodhisattva's mind; the fruit refers to the ten powers of the Buddha, which are inexhaustible; therefore, it is said that the Bodhisattva precepts are inexhaustible.'
Achamatta said to Shariputra, 'The Bodhisattva's patience is also inexhaustible, having thirty-two aspects. What are the thirty-two inexhaustible aspects? One who is not attached to desires does not give rise to the thought: 「This is my wife, my body will not commit adultery, nor will I cause others to commit adultery.」 Therefore, patience is also inexhaustible. Not remembering the evil deeds of others, not hating all, not being angry with sentient beings, not remembering the faults of others, not arguing with others, not forgetting to help others, and not retaliating even when slandered or attacked. Guarding one's own conduct, protecting others, being careful not to let one's mind be swayed, constantly contemplating virtuous deeds, having no thoughts of lust, thereby attaining an adorned body, believing that good and evil deeds will have their consequences, not speaking falsely, and having a pure mind. The Bodhisattva's mind is strong and does not abandon all, carefully contemplating the thoughts in one's mind, and immediately recognizing any evil thoughts, having a peaceful and gentle mind, guarding one's mind so that evil thoughts do not arise. Cultivating pure conduct, one can be born in the Brahma heaven, and from heaven, return to the human realm, possessing beautiful virtues and eighty auspicious marks, and attaining a harmonious voice like that of Brahma. Free from lust, anger, and ignorance, not treating others with an evil face or resentment, the merits one has accumulated will not be lost, subduing external paths and various heretical arts, thereby escaping various diseases and not encountering calamities, thus conforming to and fulfilling the Dharma of all Buddhas. These are the thirty-two inexhaustible aspects of patience, which is the Bodhisattva's patience.'
'What is patience? If someone insults you, remain silent and do not respond; if someone strikes you, do not think of retaliation, this is patience. Why? Because one does not see the one who strikes, nor does one see oneself.'
身、杖本空故。若有瞋者亦不懷恨，言若幻化，其起意來不生心逆，能伏意故。若念惡者，心若不知自思惟之：『斯人赍惡，吾不宜效。』有稱譽者不用悸喜。所以者何？不生此念：『得利益也。』降伏心故，若有衰耗，不以憂戚；己知足故，見人嘆者不用為綺。若有誹謗不以為動。所以者何？智廣大故。有恭敬者不自貢高，修性安故。設禮拜者不用悅豫，亦不說言：『卿宜當然。』若得勢位不以自大。所以者何？心不動故。愍哀眾生，雖在勤苦不以患厭，在於樂處不用歡喜，曉了俗事皆無常故。
「不以世八事而見傾動。所以者何？不處其中，為人所嬈終不還報，無敢犯者。假使有人節節解身悉能忍之，因欲具足菩薩業故。若害身者終無異意，了身四大合成、散滅，何足可貪？所以者何？緣是忍故當得佛身。悉忍眾惱不可計難。所以者何？緣是得致建立大安至道力故。
「菩薩若在梵志學中，現身入火無所傷害，欲令其人知心清凈，化于惑意使志反真因得上天。其梵志學好喜火祠，菩薩所現無所不變，道德超殊莫能逮者。所以者何？諸梵、帝釋、四方天王稽首菩薩皆為作禮。菩薩忍辱無有邊底，以是之故曰不可盡。
「其罵者忍，不以為恨，亦不念之：『誰罵我者？』因是寂然便入法忍。不思惟
【現代漢語翻譯】 現代漢語譯本 身體和所持的杖本性皆空。如果有人嗔怒，也不要懷恨在心，要認為這如同幻化一般，嗔怒的念頭生起時，不要產生反感，因為能夠降伏自己的心意。如果有人心懷惡意，心裡要這樣想：『這個人帶著惡意，我不應該效仿他。』如果有人稱讚，也不要因此而激動歡喜。為什麼呢？因為不應該產生『我得到了利益』這樣的念頭。因為已經降伏了內心，如果遇到衰敗損失，也不要憂愁悲傷；因為已經知足，看到別人讚歎也不要因此而感到驕傲。如果有人誹謗，也不要因此而動搖。為什麼呢？因為智慧廣大。如果有人恭敬，也不要因此而自高自大，因為已經修養了平和的本性。如果有人禮拜，也不要因此而高興，也不要說：『你這樣做是應該的。』如果得到權勢地位，也不要因此而自大。為什麼呢？因為內心不動搖。要憐憫眾生，即使在勤勞辛苦中也不要感到厭倦，即使在快樂的地方也不要過於歡喜，因為明白世俗的事情都是無常的。 不要因為世間的八種事情而動搖。為什麼呢？因為不執著于其中，即使被人侵擾也不會報復，沒有人敢冒犯。即使有人將身體肢解，也能忍受，因為想要圓滿菩薩的修行。如果有人傷害身體，也不會有不同的想法，因為明白身體是由四大組成，終將散滅，有什麼值得貪戀的呢？為什麼呢？因為忍辱的緣故，將來能夠得到佛身。能夠忍受一切難以計數的煩惱。為什麼呢？因為通過忍辱能夠獲得建立大安至道的力量。 菩薩如果身處梵志（婆羅門）的修行中，可以顯現身體進入火中而不受傷害，想要讓那些人明白內心清凈，化解他們的迷惑，使他們的心志迴歸真理，從而能夠升入天界。那些梵志的修行喜歡用火祭祀，菩薩所顯現的種種變化，道德超凡，沒有人能夠趕得上。為什麼呢？因為諸梵天、帝釋天、四方天王都向菩薩稽首作禮。菩薩的忍辱沒有邊際，因此說不可窮盡。 對於辱罵自己的人，能夠忍受，不懷恨在心，也不去想：『是誰在罵我？』因此能夠寂靜下來，進入法忍。不去思惟
【English Translation】 English version The body and the staff are fundamentally empty. If there is anger, do not harbor resentment, but consider it as an illusion. When the thought of anger arises, do not generate aversion, because one can subdue one's own mind. If someone has malicious intent, think: 'This person carries malice, I should not imitate him.' If someone praises, do not be excited or joyful. Why? Because one should not generate the thought: 'I have gained benefit.' Because the mind has been subdued, if there is decline or loss, do not be sorrowful or sad; because one is content, seeing others praise, do not become arrogant. If there is slander, do not be moved by it. Why? Because wisdom is vast. If there is respect, do not become conceited, because one has cultivated a peaceful nature. If there is worship, do not be pleased, nor say: 'You should do this.' If one gains power or position, do not become arrogant. Why? Because the mind is not moved. Have compassion for all beings, even in hard work do not be weary, even in pleasant places do not be overly joyful, because one understands that worldly matters are impermanent. Do not be swayed by the eight worldly affairs. Why? Because one does not dwell in them, even if harassed by others, one will not retaliate, and no one will dare to offend. Even if someone dismembers the body, one can endure it, because one desires to fulfill the practice of a Bodhisattva. If someone harms the body, there will be no different thought, because one understands that the body is composed of the four elements, which will eventually disintegrate, so what is there to crave? Why? Because of this forbearance, one will attain the body of a Buddha. One can endure all countless afflictions. Why? Because through this forbearance, one can obtain the power to establish the great peace and the path to enlightenment. If a Bodhisattva is in the practice of a Brahmin (梵志), they can manifest their body entering fire without harm, wanting to make those people understand that the mind is pure, to transform their confusion, and to return their minds to the truth, so that they can ascend to the heavens. Those Brahmins' practices like to use fire sacrifices, the Bodhisattva's manifestations are extraordinary, and no one can match them. Why? Because all the Brahma gods, Indra, and the Four Heavenly Kings bow their heads and pay respects to the Bodhisattva. The Bodhisattva's forbearance is boundless, therefore it is said to be inexhaustible. For those who curse, one can endure, not harboring resentment, nor thinking: 'Who is cursing me?' Therefore, one can become silent and enter into the forbearance of the Dharma. Do not contemplate
之：『罵吾眼、耳、鼻、口、身、意。若罵心乎，罵所在耶？』則過諸衰便逮法忍。不念一切誰來罵者，尋能得入無人之忍。是諸忍者悉不為忍。所以者何？假有號耳，諦計其忍猶山中響，有解此者入無常忍。
「不念得我及得他人，逮中和忍。亦不自念：『身隨法教，某不住法，是名曰忍。我獨住道，其餘人者不建立道。』不興斯念：『我念空、不念實，念無思想、不念有想，念忍無餘、不念忍余，念忍無愿、不念有愿，忍無生死、不有終始，忍為可、無不可，忍為有德、不為無德，念忍無生、不念所生，忍度於世、不與世合，忍為入道、不為無道，念忍為脫、不為無脫，解忍泥洹、不為生死。』菩薩忍辱不生此念。所以者何？不平等故。
「菩薩等忍為何謂也？解入空，無所斷、無所著，是菩薩忍。亦不念生、不念不生、不念化生。若無化生，不興念言有之與無，曉了此義至不可盡，以是名曰不可盡。忍悉無所作，不思當然及與不然，無有現者，無縛、無脫，亦無所生、無造起者，故無所生而不可盡。其忍如斯，是為逮得無所從生法忍。如計無所從生法忍至於如來坐佛樹下，入此忍者應得受決，曰不可盡。」
說是法忍品時，其在會者咸皆贊曰：「善哉善哉！如阿差末所說誠無有異。」
【現代漢語翻譯】 現代漢語譯本：『如果有人辱罵我的眼睛、耳朵、鼻子、嘴巴、身體、意識，如果他辱罵的是心，那麼他辱罵的是心在哪裡呢？』如果能這樣理解，就能超越一切衰敗，達到法忍（Dharma-ksanti，對佛法的忍耐和接受）。不執著于誰在辱罵，就能很快進入無人之忍（無我之忍）。這些修行忍辱的人，實際上並沒有在忍。為什麼呢？因為忍只是一個假名，如果執著于忍，就像山中的迴響一樣虛幻。能理解這一點的人，就能進入無常之忍。 不執著于『我』得到什麼，也不執著于『他人』得到什麼，就能達到中和之忍。也不要這樣想：『我的身體遵循佛法教導，我沒有停留在任何法上，這叫做忍。我獨自修行正道，其他人沒有建立正道。』不要產生這樣的想法：『我執著于空，不執著于實；執著于無思想，不執著于有思想；執著于忍無餘，不執著于忍有餘；執著于忍無愿，不執著于忍有愿；忍無生死，不執著于有終始；忍是可行的，沒有不可行的；忍是有德的，不是無德的；執著于忍無生，不執著于所生；忍能度脫世間，不與世間同流合污；忍是入道的途徑，不是無道的；執著于忍是解脫，不是不解脫；理解忍就是涅槃（Nirvana，寂滅），不是生死。』菩薩修行忍辱不會產生這些想法。為什麼呢？因為這些想法是不平等的。 菩薩的平等忍是什麼意思呢？理解並進入空性，沒有斷除，也沒有執著，這就是菩薩的忍。也不執著于生，不執著于不生，不執著于化生。如果沒有化生，也不要產生『有』或『無』的念頭。明白這個道理，就能達到不可窮盡的境界，因此稱為不可窮盡。忍完全沒有造作，不思考『當然』或『不然』，沒有顯現，沒有束縛，沒有解脫，也沒有所生，沒有造起者，所以無所生而不可窮盡。這樣的忍，就是達到無所從生法忍。如果能理解無所從生法忍，就像如來（Tathagata，佛陀）在菩提樹下成道一樣，進入這種忍的人應該得到授記，被稱為不可窮盡。」 當宣說這個法忍品時，在場的所有人都讚歎說：『太好了！太好了！就像阿差末（Achala，不動）所說的那樣，確實沒有差別。』
【English Translation】 English version: 'If someone were to insult my eyes, ears, nose, mouth, body, and mind, if they are insulting the mind, where is the mind they are insulting?' If one can understand this, they can transcend all decay and attain Dharma-ksanti (patience and acceptance of the Dharma). By not clinging to who is doing the insulting, one can quickly enter the patience of no-self. Those who practice patience are not actually enduring anything. Why? Because patience is just a provisional name; if one clings to patience, it is as illusory as an echo in the mountains. Those who understand this can enter the patience of impermanence. Not clinging to 'I' gaining anything, nor clinging to 'others' gaining anything, one can attain the patience of neutrality. Also, do not think: 'My body follows the teachings of the Dharma, and I do not abide in any Dharma; this is called patience. I alone practice the right path, and others have not established the right path.' Do not generate thoughts like: 'I cling to emptiness, not to reality; cling to no-thought, not to thought; cling to patience without remainder, not to patience with remainder; cling to patience without desire, not to patience with desire; patience is without birth and death, not clinging to having a beginning and end; patience is feasible, there is nothing unfeasible; patience is virtuous, not without virtue; cling to patience without arising, not to what arises; patience can liberate from the world, not conforming to the world; patience is the path to entering the Way, not without the Way; cling to patience as liberation, not as non-liberation; understanding patience is Nirvana (extinction), not birth and death.' Bodhisattvas practicing patience do not generate these thoughts. Why? Because these thoughts are not equal. What is meant by the Bodhisattva's equal patience? Understanding and entering emptiness, without cutting off or clinging, this is the Bodhisattva's patience. Also, do not cling to birth, do not cling to non-birth, do not cling to transformation birth. If there is no transformation birth, do not generate thoughts of 'existence' or 'non-existence.' Understanding this principle reaches the inexhaustible realm, hence it is called inexhaustible. Patience is completely without fabrication, not thinking about 'certainly' or 'not certainly,' without manifestation, without bondage, without liberation, without arising, without a creator, therefore, without arising and inexhaustible. Such patience is attaining the patience of no-arising Dharma. If one can understand the patience of no-arising Dharma, like the Tathagata (Buddha) attaining enlightenment under the Bodhi tree, those who enter this patience should receive a prediction and be called inexhaustible. When this chapter on the patience of Dharma was being spoken, all those present praised, saying: 'Excellent! Excellent! Just as Achala (immovable) has said, there is indeed no difference.'
時十萬天悉以天華、名香、幡蓋供養，奉散阿差末身諸菩薩上，諸天伎樂自然為鳴以娛樂之，心各曠然懷寬弘意，一切皆言：「令諸眾生普悉得明若如來忍，其聞此音不恐、不懼，心不在懅。」
諸華、名香、幡蓋充滿遍於三千大千佛土。
阿差末菩薩經卷第二 大正藏第 13 冊 No. 0403 阿差末菩薩經
阿差末菩薩經卷第三
西晉月氏國三藏竺法護譯
佛告阿差末：「仁者於今為能苞裹一切眾生乎？」
阿差末言：「承佛聖旨，具悉任受。」
阿差末菩薩適入三昧，應時一切諸有色身、供養華香、繒蓋、幢幡皆入臍中，其身如故，不增、不減。
有一菩薩號曰大凈，問阿差末：「所入三昧名曰何耶？顯現變化乃能悉受一切色身、華香、幡蓋，其身如故而不增減。」
阿差末曰：「其定號名普受色身。」
大凈復問：「是三昧者但能受此，復受余乎？」
阿差末曰：「三千大千國土悉入于身，不見所在。所以者何？以威神故，無所增損。」
時諸眾會諸天、人民、菩薩、聲聞皆各有念，猶如久渴望想飲矣，欲見大士所化神變。
佛知眾心，語阿差末：「為一切人現是三昧。」
阿差末曰：「輒奉聖教。」
【現代漢語翻譯】 現代漢語譯本 當時，十萬天神都用天上的鮮花、名貴的香料、幡蓋來供養，散在阿差末（Achala-mati）菩薩的身上，天上的樂器自然鳴響，以此來娛樂大眾，他們的心中都感到開闊，懷有寬廣的意念，都說：『愿一切眾生都能普遍獲得像如來一樣的忍辱，聽到這種聲音不會恐懼、不會害怕，心中不會驚慌。』 鮮花、名香、幡蓋充滿了整個三千大千佛土。
《阿差末菩薩經》卷第二 大正藏第13冊 No. 0403 《阿差末菩薩經》
《阿差末菩薩經》卷第三
西晉月氏國三藏竺法護譯
佛告訴阿差末：『你現在能夠包容一切眾生嗎？』 阿差末說：『承蒙佛的聖旨，我完全能夠接受。』 阿差末菩薩剛進入三昧（samadhi），當時一切有形之物、供養的鮮花香料、絲綢傘蓋、幢幡都進入了他的臍中，他的身體仍然如故，沒有增加也沒有減少。 有一位菩薩名叫大凈，問阿差末：『你所入的三昧叫什麼名字？顯現的神通變化竟然能夠容納一切有形之物、鮮花香料、幡蓋，而你的身體仍然如故，沒有增加也沒有減少。』 阿差末說：『這個禪定名為普受色身。』 大凈又問：『這個三昧只能容納這些，還是也能容納其他的？』 阿差末說：『三千大千國土都進入了我的身體，卻看不到它們在哪裡。這是為什麼呢？因為我的威神之力，所以沒有增加也沒有減少。』 當時，所有集會的大眾，包括天神、人民、菩薩、聲聞，心中都各自想著，就像久渴之人渴望飲水一樣，想要看到大士所顯現的神通變化。 佛知道大眾的心意，告訴阿差末：『為所有人展現這個三昧。』 阿差末說：『我遵從佛的教誨。』
【English Translation】 English version At that time, ten myriad devas (gods) all made offerings with heavenly flowers, precious incense, and banners, scattering them upon the body of Bodhisattva Achala-mati (Immovable Wisdom), heavenly music played naturally to entertain them, and their hearts were all broadened, harboring vast intentions, all saying: 『May all sentient beings universally attain the forbearance of the Tathagata (Buddha), and upon hearing this sound, not be afraid, not be fearful, and their hearts not be agitated.』 The flowers, precious incense, and banners filled the entire three-thousand great thousand world system.
Achala-mati Bodhisattva Sutra, Scroll 2 Taisho Tripitaka Volume 13, No. 0403, Achala-mati Bodhisattva Sutra
Achala-mati Bodhisattva Sutra, Scroll 3
Translated by Dharmaraksha of the Yuezhi Kingdom of Western Jin
The Buddha said to Achala-mati: 『Can you now encompass all sentient beings?』 Achala-mati said: 『Receiving the Buddha』s holy decree, I am fully capable of accepting it.』 Bodhisattva Achala-mati entered samadhi (meditative absorption), and at that moment, all forms, offerings of flowers and incense, silk canopies, and banners entered his navel, his body remaining as before, neither increasing nor decreasing. There was a Bodhisattva named Great Purity, who asked Achala-mati: 『What is the name of the samadhi you have entered? The manifested miraculous transformations are able to receive all forms, flowers, incense, and banners, yet your body remains as before, neither increasing nor decreasing.』 Achala-mati said: 『This concentration is named Universal Reception of Forms.』 Great Purity further asked: 『Does this samadhi only receive these, or does it also receive others?』 Achala-mati said: 『The three-thousand great thousand world systems have all entered my body, yet they cannot be seen anywhere. Why is this? Because of my majestic spiritual power, there is no increase or decrease.』 At that time, all the assembled multitude, including devas, people, Bodhisattvas, and Sravakas (hearers), each had thoughts, like those who have been thirsty for a long time and desire to drink, wanting to see the miraculous transformations manifested by the great being. The Buddha, knowing the minds of the multitude, said to Achala-mati: 『Manifest this samadhi for all people.』 Achala-mati said: 『I will respectfully follow the holy teaching.』
應時十方諸會菩薩、佛及眾僧，悉自見身坐阿差末臍，阿差末臍現有國土名普莊嚴，諸菩薩服如莊嚴國眾菩薩也，亦復皆現在其臍中，所顯普嚴巍巍如是。現威變已，眾會各坐續復如故。
大凈菩薩報阿差末：「三昧聖恩威德超殊，光光乃爾。」
阿差末曰：「是不足言。所以者何？三千大千天地、山陵悉受色身為微末耳，受江沙土不以為迮，況其餘耶？」
說忍辱品、演神足時，七十垓仁和善人發大道心，萬二千菩薩皆得無所從生法忍。
舍利弗問阿差末：「愿樂復聞菩薩精進而不可盡。」
阿差末曰：「菩薩有八精進無盡。何謂為八？一曰、被于弘誓大德之鎧是為精進而不可盡，二曰、合集精進而無所退，三曰、勤學長養一切功德，四曰、常欲養育普及眾生，五曰、造立無數福慶之原，六曰、心元無求諸度無極，七曰、曉了智慧而無窮極，八曰、欲得備悉一切佛法以故無盡，是八精進而不可盡。」
阿差末曰：「所以名曰被弘誓鎧，不以生死用為勞苦故。所以者何？不計劫數當成佛道，亦不思念于若干劫行菩薩業。所以名曰為弘誓者，不限長遠無量劫故。菩薩猶為一切之本，方俗所更始數，一日至十五日、若三十日合為一月、十二月為一歲，如是轉進至十萬歲、若百千萬歲
【現代漢語翻譯】 現代漢語譯本：當時，十方所有集會的菩薩、佛以及眾僧，都各自看到自己的身體坐在阿差末（Achama）的肚臍中。阿差末的肚臍中顯現出一個名為普莊嚴的國土，諸位菩薩的服飾如同普莊嚴國中的菩薩一樣，也都顯現在他的肚臍中，所顯現的普莊嚴國土巍峨壯麗。展現完這種威神變化后，所有集會的人都回到原來的座位，一切恢復如初。 大凈菩薩對阿差末說：『您的三昧（Samadhi）聖恩威德真是超凡殊勝，光芒如此耀眼。』 阿差末說：『這實在不值得一提。為什麼呢？三千大千世界的天地、山陵都接受我的色身，如同微塵一般，即使容納江河沙土也不覺得擁擠，更何況其他呢？』 在講述忍辱品、演示神足通時，七十垓（Gai，古代計數單位，一垓為十的二十次方）的仁和善人發起了無上菩提心，一萬二千位菩薩都獲得了無所從生法忍（Anutpattika-dharma-ksanti）。 舍利弗（Sariputra）問阿差末：『我希望再次聽聞菩薩精進修行而永無止境的教誨。』 阿差末說：『菩薩有八種精進修行是永無止境的。哪八種呢？第一，披上弘誓大愿的鎧甲，這是精進修行而永無止境；第二，聚集精進修行而不退轉；第三，勤奮學習並增長一切功德；第四，常常想要養育和普及眾生；第五，創造無數福慶的根源；第六，內心原本不求任何度無極（Paramita）；第七，明瞭智慧而無窮無盡；第八，想要完全掌握一切佛法，因此永無止境。這便是八種精進修行而永無止境。』 阿差末說：『之所以稱為披上弘誓鎧甲，是因為不把生死輪迴當作勞苦。為什麼呢？因為不計算需要多少劫才能成就佛道，也不思量在多少劫中修行菩薩道。之所以稱為弘誓，是因為不限制長遠無量的劫數。菩薩猶如一切的根本，世俗所經歷的起始計數，從一日到十五日，或者三十日合為一個月，十二個月為一年，如此遞進到十萬歲，或者百萬千萬歲。』
【English Translation】 English version: At that time, all the Bodhisattvas, Buddhas, and Sangha members from the ten directions, each saw their own body sitting in the navel of Achama. In Achama's navel, a land named Pu Zhuangyan (Universal Adornment) appeared. The Bodhisattvas' attire was like that of the Bodhisattvas in Pu Zhuangyan, and they also appeared in his navel. The manifested Pu Zhuangyan land was majestic and magnificent. After displaying this divine transformation, all the assembly members returned to their original seats, and everything was as before. The Bodhisattva Da Jing (Great Purity) said to Achama, 'Your Samadhi's (meditative absorption) sacred grace and majestic virtue are truly extraordinary and outstanding, with such radiant light.' Achama said, 'This is not worth mentioning. Why? The heavens and earth, mountains and hills of the three thousand great thousand worlds all accept my physical form as if it were a tiny speck of dust. Even accommodating the sands of the Ganges River would not feel crowded, let alone anything else?' While explaining the Patience Chapter and demonstrating the supernatural powers, seventy Gai (an ancient unit of counting, one Gai equals ten to the power of twenty) of benevolent and virtuous people aroused the supreme Bodhi mind, and twelve thousand Bodhisattvas all attained the Anutpattika-dharma-ksanti (the patience of non-origination of dharmas). Sariputra asked Achama, 'I wish to hear again the teachings on the Bodhisattva's diligent practice that is inexhaustible.' Achama said, 'Bodhisattvas have eight kinds of diligent practice that are inexhaustible. What are the eight? First, donning the armor of great vows, this is diligent practice that is inexhaustible; second, gathering diligent practice without regression; third, diligently learning and increasing all merits; fourth, always wanting to nurture and benefit all sentient beings; fifth, creating countless sources of blessings; sixth, the mind originally seeks nothing in the Paramitas (perfections); seventh, understanding wisdom that is infinite; eighth, wanting to fully master all the Buddha's teachings, therefore it is inexhaustible. These are the eight kinds of diligent practice that are inexhaustible.' Achama said, 'The reason it is called donning the armor of great vows is because one does not regard the cycle of birth and death as suffering. Why? Because one does not calculate how many kalpas (eons) it will take to achieve Buddhahood, nor does one contemplate how many kalpas one will practice the Bodhisattva path. The reason it is called a great vow is because it does not limit the long and immeasurable kalpas. Bodhisattvas are like the root of everything. The beginning of counting in the mundane world is from one day to fifteen days, or thirty days combined into one month, twelve months into one year, and so on, progressing to one hundred thousand years, or millions and millions of years.'
，發意求道，悉卻是數猶若干載乃見一佛。如是比數諸江河沙，初發意等一切眾人，各皆發心、各悉包容，江河沙等諸菩薩亦如是，無央數不可計一切人悉發意，意所知裁及一事，其未所知不可稱計。猶如供養江沙等佛，然後乃具施度無極，戒忍、精進、一心、智慧，三十七品亦復若斯；菩薩聞是其心不懈、不捨弘誓大德之鎧。江沙等人皆發道意，合集此德乃能具足一大人相；一切如是，各如前功乃悉周備諸大人相——其大人者謂菩薩也——菩薩聞是不以為勞。所以者何？未曾違舍弘誓鎧故，是為菩薩被弘誓鎧而不可盡。
「何謂增長精進而不可盡？若有菩薩勤欲聞法，不計遠近、不惡水火。所以者何？無懈惓故，菩薩增長合集功德不用退卻，合會勸助眾功德故。何故合會？欲以開化眾生之故，令其度脫使入泥洹故。而般泥洹不以懈慢，有堅固心無能回者，常求功祚不用厭惓，恒住大哀，故曰合集。菩薩所至，行步、坐起不忘道心，如一念頃唸佛法教，護於一切不以為煩，故曰合集而不可盡。
「何謂長養一切精進而不可盡？所立功德志願常存於諸通慧，以故名曰為不可盡。猶如眾龍還雨大海，不可別知渧數多少，計之無盡；諸通慧者功德如是至不可盡。
「何謂造立無數功德？所作用心為一切故
【現代漢語翻譯】 現代漢語譯本：發心求道的人，要經過無數年才能見到一位佛。像這樣，如同無數江河沙粒般的初發心者，每個人都發心、都包容一切，像江河沙粒般多的菩薩也如此。無數不可計數的人都發心，他們所知曉的僅限於一件事，而他們未知的則不可計數。就像供養江河沙粒般多的佛，然後才能圓滿地修行佈施、持戒、忍辱、精進、禪定、智慧，以及三十七道品等。菩薩聽到這些，內心不會懈怠，不會捨棄弘大的誓願和功德之鎧甲。像江河沙粒般多的人都發道心，彙集這些功德才能圓滿具足大丈夫相。一切都是如此，每個人都像之前那樣努力，才能圓滿具備各種大丈夫相——所謂大丈夫就是指菩薩——菩薩聽到這些不會覺得勞累。為什麼呢？因為他們從未違背捨棄弘大的誓願之鎧甲，這就是菩薩披著弘大誓願的鎧甲而不可窮盡的含義。 什麼是增長精進而不可窮盡呢？如果菩薩勤奮地想要聽聞佛法，不計較路途遙遠，不畏懼水火。為什麼呢？因為他們沒有懈怠之心。菩薩增長和彙集功德，不會退縮，會合力勸勉幫助他人積累功德。為什麼要合力呢？爲了開化眾生，讓他們脫離苦難，進入涅槃。進入涅槃不是因為懈怠，而是因為有堅定的心，不會被動搖，他們常常追求功德，不會厭倦，恒常懷有大慈悲心，所以說要合力。菩薩無論走到哪裡，行走、坐臥都不會忘記道心，就像一念之間憶念佛法教誨，守護一切眾生而不覺得煩惱，所以說合力而不可窮盡。 什麼是長養一切精進而不可窮盡呢？所建立的功德和志願常常存在於各種神通智慧之中，因此被稱為不可窮盡。就像眾龍降雨歸入大海，無法分別知道每一滴雨水的數量，計算起來沒有盡頭；各種神通智慧的功德也是如此，達到不可窮盡的程度。 什麼是造立無數功德呢？所作所為都是爲了利益一切眾生。
【English Translation】 English version: Those who aspire to the path, it takes countless years to see one Buddha. Like this, countless as the sands of the Ganges River, those who initially aspire, each makes the vow, each embraces all, and the Bodhisattvas, as many as the sands of the Ganges, are also like this. Countless, immeasurable people all make the vow, what they know is limited to one thing, while what they do not know is immeasurable. It is like making offerings to Buddhas as numerous as the sands of the Ganges, and then one can fully practice giving, morality, patience, diligence, concentration, wisdom, and the thirty-seven factors of enlightenment. When Bodhisattvas hear this, their hearts will not slacken, they will not abandon the great vows and the armor of merit. People as numerous as the sands of the Ganges all aspire to the path, and gathering these merits can fully possess the marks of a great person. All are like this, each one strives as before, and then can fully possess all the marks of a great person—the so-called great person refers to a Bodhisattva—Bodhisattvas do not feel weary when they hear this. Why? Because they have never violated or abandoned the armor of great vows, this is what it means that Bodhisattvas wear the armor of great vows that cannot be exhausted. What is the meaning of increasing diligence that cannot be exhausted? If a Bodhisattva diligently desires to hear the Dharma, they do not consider the distance, nor fear water or fire. Why? Because they have no laziness. Bodhisattvas increase and gather merits, they do not retreat, they join forces to encourage and help others accumulate merits. Why join forces? It is to enlighten sentient beings, to liberate them from suffering, and to enter Nirvana. Entering Nirvana is not due to laziness, but because they have a firm heart that cannot be shaken, they constantly seek merit, they are not weary, and they always have great compassion, therefore it is said to join forces. Wherever Bodhisattvas go, whether walking, sitting, or lying down, they do not forget the aspiration for the path, just like in a single thought they remember the Buddha's teachings, protecting all beings without feeling troubled, therefore it is said to join forces and that it cannot be exhausted. What is the meaning of nurturing all diligence that cannot be exhausted? The merits and vows established always exist within various spiritual powers and wisdom, therefore it is called inexhaustible. It is like when many dragons return rain to the great ocean, one cannot distinguish the number of each drop of rain, it is endless to count; the merits of various spiritual powers and wisdom are also like this, reaching an inexhaustible state. What is the meaning of creating countless merits? All actions are for the benefit of all beings.
常懷等意，所立功祚不離通慧，所修福愿欲使眾生皆共蒙恩，以故名曰立無數德。何謂心求諸度無極？眾生四大悉不可盡，不可數者入此諸數。一曰悉教三千大千世界眾生之類，如是比像不可稱載，阿僧祇人皆開化之，無限如斯，百倍、千倍、萬倍、億倍、百億萬倍不可計喻，所教度者為少少耳；聞是不恐亦不畏懅，為應精進，是謂造立無數功德而不可盡。
「何謂曉了智慧而無窮極？菩薩功德不可盡故，如是悉計一切普知諸眾生本所作功德，乃及道跡、往來、不還、無著、緣覺，皆合此德乃成於佛一毛功德。合集計是各各悉成體諸毛孔巍巍眾德，乃能成佛兩眉間相；若斯眉間千倍之福乃成頂相。所以者何？天上天下無能堪任見佛頂故，以是故曰德不可盡慧無窮極。
「又復何謂慧無窮極？正使三千大千世界眾生悉篤信佛，如是信佛其信百倍，乃與奉信者同等功耳。設奉信等周滿三千大千世界，其智百倍，不及八等人。若八等人滿三千大千世界，其智百倍，不如道跡。若三千大千世界充滿中人求道跡業，往來、不還及與無著，其智百倍，不如一緣覺智。若三千大千世界滿中緣覺，猶不如一發意菩薩之智。正使三千大千世界充滿其中初發意菩薩，其智百倍，不如阿惟越致。正使三千大千世界眾生悉成不退轉
，其智百倍，猶不如一一生補處菩薩之智。正使三千大千世界眾生為一生補處，其智百倍，不如一如來處處慧力。合諸力、無所畏，入佛法游要慧。所以者何？其一切智悉入佛意。菩薩聞是，不恐、不懼、不畏、不難，是則名曰習無窮慧而不可盡。
「何故習無窮慧而不可盡？用入一切眾生心故。正使過去眾生心念無限，其發道意，一人明解悉曉了知此諸過去眾生心念，等於眾生猶如一人，如斯比像不可稱計。眾生之黨皆淫、怒、癡之所覆蓋，復有一人入淫、怒、癡惑亂之中，而為眾塵見憒迷荒。菩薩發意恒以道慧，皆知眾生淫、怒、癡亂，是曰慧明之聖弘智。若諸眾生悉各發意——善惡因緣、因緣所為，起者、滅者——如是慧者雖處其中心不以煩，皆能暢達猶如虛空。其虛空者無不空處。聖慧者然，心所明解三世眾生靡所不達，故名曰慧而無窮極亦不可盡。
「何謂一切佛法亦不可盡？悉具一切六度無極求諸佛法。若有菩薩從初發意所修方便，然後乃致坐佛樹下，發心功德不可稱計，普悉具足皆成佛法，故曰菩薩合諸佛法而不可盡。
「復有菩薩合集精進亦不可盡。身所立德不以為難、口演功祚亦不以惓、意惟勤修，其身、口、心三事精進則是元首。何謂意精進？其意泰然。何謂泰然？用求佛道
【現代漢語翻譯】 現代漢語譯本：他們的智慧即使是百倍，仍然不如一位一生補處菩薩（指即將成佛的菩薩）的智慧。即使三千大千世界的所有眾生都成為一生補處菩薩，他們的智慧加起來百倍，也不如一位如來（佛）的處處慧力。彙集所有力量、無所畏懼，進入佛法，遊歷于重要的智慧之中。這是為什麼呢？因為一切智慧都融入了佛的意念之中。菩薩聽到這些，不恐懼、不害怕、不畏懼、不退縮，這就叫做修習無窮無盡的智慧。 為什麼說修習無窮無盡的智慧而不可窮盡呢？因為能進入一切眾生的心中。即使過去眾生的心念無限，他們發出的道心，如果有一個人能夠明瞭理解所有這些過去眾生的心念，那麼對於眾生來說，這個人就如同一個人一樣，這樣的比喻是無法計算的。眾生都被淫慾、憤怒、愚癡所覆蓋，如果有一個人進入淫慾、憤怒、愚癡的迷惑之中，就會被眾多的塵埃所迷惑，變得昏亂。菩薩發心時，總是以道慧來觀察，都知道眾生的淫慾、憤怒、愚癡的混亂，這就是智慧明亮的聖弘智。如果所有眾生都各自發心——善惡因緣、因緣所為，生起和滅去——這樣的智者即使身處其中也不會感到煩惱，都能通達無礙，如同虛空一樣。虛空沒有不空的地方。聖慧也是如此，心中明瞭理解三世眾生，沒有不通達的，所以叫做智慧無窮無盡，也不可窮盡。 什麼叫做一切佛法也不可窮盡呢？就是完全具備一切六度（佈施、持戒、忍辱、精進、禪定、智慧）無極，追求諸佛的法。如果有菩薩從最初發心所修的方便，然後才到達菩提樹下，發心的功德是不可計算的，普遍完全具備，都成就了佛法，所以說菩薩彙集諸佛的法而不可窮盡。 還有菩薩彙集精進也不可窮盡。身體所建立的功德不認為是困難，口中所宣說的功績也不感到疲倦，心中只想著勤奮修行，身體、口、心這三方面的精進是根本。什麼是意精進呢？就是心意安泰。什麼是安泰呢？就是爲了追求佛道。
【English Translation】 English version: Their wisdom, even if a hundredfold, is still not comparable to the wisdom of a Bodhisattva who is in their last life before Buddhahood (meaning a Bodhisattva who is about to become a Buddha). Even if all beings in the three thousand great thousand worlds were to become Bodhisattvas in their last life before Buddhahood, their combined wisdom, even multiplied a hundredfold, would not equal the pervasive wisdom-power of a Tathagata (Buddha). Gathering all powers, without fear, entering the Dharma, and traveling in the essential wisdom. Why is this so? Because all wisdom is integrated into the Buddha's intention. When Bodhisattvas hear this, they are not afraid, not fearful, not intimidated, and do not retreat; this is called practicing endless wisdom that cannot be exhausted. Why is it said that practicing endless wisdom is inexhaustible? Because it can enter the minds of all beings. Even if the thoughts of past beings are infinite, and they generate the aspiration for enlightenment, if one person can clearly understand all these past beings' thoughts, then for all beings, this person is like one person. Such a comparison is incalculable. Beings are all covered by lust, anger, and ignorance. If one person enters the confusion of lust, anger, and ignorance, they will be confused by the many defilements and become disoriented. When Bodhisattvas generate their aspiration, they always observe with the wisdom of the path, knowing the confusion of beings' lust, anger, and ignorance. This is the bright, holy, and vast wisdom. If all beings each generate their aspiration—the causes and conditions of good and evil, what is caused by conditions, what arises and what ceases—such a wise person, even if in the midst of it, will not be troubled, and can penetrate without obstruction, like the void. The void has no place that is not empty. Holy wisdom is also like this; the mind clearly understands all beings of the three times, and there is nothing that is not penetrated. Therefore, it is called wisdom that is endless and inexhaustible. What is meant by saying that all Buddha-Dharma is also inexhaustible? It means fully possessing all six perfections (generosity, morality, patience, diligence, meditation, wisdom) without limit, and seeking the Dharma of all Buddhas. If a Bodhisattva, from the initial generation of aspiration, practices the expedient means, and then reaches the Bodhi tree, the merit of generating aspiration is incalculable, universally and completely possessed, and all becomes Buddha-Dharma. Therefore, it is said that Bodhisattvas gather all the Dharma of the Buddhas and it is inexhaustible. Furthermore, the diligence gathered by Bodhisattvas is also inexhaustible. The merits established by the body are not considered difficult, the merits proclaimed by the mouth are not felt to be tiring, and the mind only thinks of diligent practice. The diligence of body, mouth, and mind is the foundation. What is diligence of the mind? It is the mind being at peace. What is peace? It is seeking the path of Buddhahood.
。用求佛道為何謂也？恢弘其心，寂無所為。何謂發是？發是意者謂發道心是，此則菩薩之大哀也。
「何謂菩薩地？信樂無我是曰為忍。何謂發是？其發是者悉能總攝一切眾生故。
「何謂為處？用得備悉具諸法故，不以生死為勤勞也。其發是者不著三界；其發是者，身諸所有無所愛吝。又其處者，所可施與，不嘆宣已有斯德行；所謂處者，不以禁戒而自稱歎、意存自大；又其處者，忍眾苦惱，不以是業而懷憍慢。所謂其處，所獲功德轉曰增益，巍巍無量。所謂處者，是志度脫，不離佈施，伏心制意；所謂處者，學問無厭，如法習教；所謂處者，如所聞義奉行不改，無有異意；所謂處者，習學思惟不可講法，權謀方便不以為難。習無悕望、所頒宣法玩習諷誦，念察曉了其義之所歸趣，不用勞厭而懈廢也，學修元元無所想報，是有四事是為菩薩之所修行。所以者何？其能發此慈悲喜護。
「又其處者，所瞻察意普懷大哀；又其處者緣是之故具足五通，習無生死；又其處者得四意止，逮于順理，不當所思而不惟之。
「又其處者，知四意斷不廢功德，亦不抑制無福慶人。所以者何？修中間行。又其處者，神足所習，如佛法教，無所悕望；又其處者，習學善德，諸根不亂，無限非法悉能分別；又
【現代漢語翻譯】 現代漢語譯本：問：『什麼是追求佛道？』答：『要恢弘心量，達到寂靜無為的境界。』問：『什麼是發是？』答：『發是』的意思是指發起道心，這是菩薩的大慈悲心。 問：『什麼是菩薩的境界？』答：『信受並樂於無我，這稱為忍。』問：『什麼是發是？』答：『發是』的人能夠總攝一切眾生。 問：『什麼是處？』答：『處』是指能夠完備地具備一切諸法，不把生死看作是勤勞的負擔。『發是』的人不執著於三界；『發是』的人，對於自身所有的一切都不吝惜。此外，『處』是指所能施與的，不誇耀自己有這樣的德行；所謂的『處』，不以持戒而自我稱讚、心存自大；此外，『處』是指忍受各種苦惱，不因此而驕傲自滿。所謂的『處』，所獲得的功德會不斷增長，廣大無量。所謂的『處』，是指立志解脫，不離佈施，降伏內心，控制意念；所謂的『處』，是指學習沒有厭倦，如法修習教誨；所謂的『處』，是指按照所聽聞的義理奉行不改，沒有其他想法；所謂的『處』，是指學習思惟不可言說的法，運用權巧方便而不覺得困難。修習沒有期望，所宣講的法要勤加練習諷誦，思考並明白其義理的歸宿，不因勞累而懈怠廢棄，學習修行不求回報，這四件事是菩薩所修行的。為什麼呢？因為他們能夠發起慈悲喜捨四無量心。 此外，『處』是指所觀察的心意普遍懷有大慈悲；此外，『處』是指因為這個緣故而具足五神通，修習沒有生死；此外，『處』是指獲得四念住，達到順理，不應該思考的事情不去思考。 此外，『處』是指知道四正勤而不廢棄功德，也不抑制沒有福報的人。為什麼呢？因為他們修習中道。此外，『處』是指修習神足通，如佛法教導，沒有期望；此外，『處』是指修習善德，諸根不亂，對於無限的非法都能分辨；此外，
【English Translation】 English version: Question: 'What is meant by seeking the path of Buddhahood?' Answer: 'It is to broaden one's mind and reach a state of serene non-action.' Question: 'What is meant by 'issuing forth'?' Answer: 'Issuing forth' means to generate the mind of the path, which is the great compassion of a Bodhisattva. Question: 'What is the state of a Bodhisattva?' Answer: 'To believe in and delight in non-self is called forbearance.' Question: 'What is meant by 'issuing forth'?' Answer: 'One who 'issues forth' is able to encompass all sentient beings. Question: 'What is meant by 'abiding'?' Answer: 'Abiding' means to be fully equipped with all dharmas, not regarding birth and death as a burden of toil. One who 'issues forth' is not attached to the three realms; one who 'issues forth' does not begrudge anything they possess. Furthermore, 'abiding' means that what one is able to give, one does not boast of having such virtues; the so-called 'abiding' is not to praise oneself for keeping precepts, harboring self-importance; furthermore, 'abiding' means to endure all kinds of suffering, not becoming arrogant because of it. The so-called 'abiding' is that the merits one gains will continuously increase, becoming vast and immeasurable. The so-called 'abiding' is to aspire to liberation, not abandoning giving, subduing the mind, and controlling thoughts; the so-called 'abiding' is to learn without weariness, practicing the teachings according to the Dharma; the so-called 'abiding' is to follow the meaning of what one has heard without change, having no other intentions; the so-called 'abiding' is to study and contemplate the ineffable Dharma, using skillful means without finding it difficult. Practicing without expectations, the Dharma one proclaims should be diligently practiced and recited, contemplating and understanding the ultimate meaning, not becoming lazy or abandoning it due to weariness, learning and practicing without seeking reward. These four things are what a Bodhisattva practices. Why is this so? Because they are able to generate the four immeasurable minds of loving-kindness, compassion, joy, and equanimity. Furthermore, 'abiding' means that the mind one observes universally holds great compassion; furthermore, 'abiding' means that because of this, one is fully equipped with the five supernormal powers, practicing without birth and death; furthermore, 'abiding' means to attain the four foundations of mindfulness, reaching accordance with reason, not thinking about what should not be thought about. Furthermore, 'abiding' means to know the four right exertions without abandoning merits, nor suppressing those without blessings. Why is this so? Because they practice the middle way. Furthermore, 'abiding' means to practice the supernormal power of the feet, as taught by the Buddha's Dharma, without expectations; furthermore, 'abiding' means to practice good virtues, with the senses not being disturbed, able to distinguish all limitless non-Dharma; furthermore,
其處者，謂十種力無有能勝，心懷聖智；又其處者，欲求佛覺，諸興造行，入眾法義而不自大，成七覺意。
「又其處者，求斯道德，不念諸來及住去者，亦無所想；又其處者，慕求肅敬，寂靜其志而無憒亂；又其處者，欲得正觀，明察諸法，求其所存；又其處者，曾所博聞便能修習，常如法住，務修身德行。又其處者，求於法身而損眾俗，妄想之著信達無形；又其處者，謂彼音聲常欲莊嚴，隨時暢出通於十方；又其處者，樂如道行，脫不脫者使至永安。又其處者，謂不合非，勸化四魔。何謂四魔？一曰、身魔，二曰、罪塵魔，三曰、死魔，四曰、天魔。
「又其處者，離諸惡習，修眾德本，諸穢寂然而不興亂；又其處者，普見道慧，察眾緣起；又其處者，見諸所入、世俗所作，訊息方便因濟度之；又其處者，咸睹道法而隨時化，是意精進而不可盡。
「若有能具一切處者，終無諸難，所作悉解，不以妄想住所行慧，亦不動轉，一切所行皆不離慧。何謂菩薩行不離慧？所行功德悉因是法，常為一切興無極慈。無極慈者不盡世俗，因佛道慧不隨無為，是名菩薩無盡精進。」
宣說精進不可盡時，九十六垓諸天世人皆發無上正真道意，三萬二千天子悉得無所從生法忍。
舍利弗復問阿差末
【現代漢語翻譯】 現代漢語譯本：
處於這種狀態的人，擁有十種不可戰勝的力量，心中懷有聖人的智慧；處於這種狀態的人，渴望證得佛的覺悟，所有興起的行為，都能深入理解各種佛法義理而不自大，成就七覺支（七種覺悟的因素）。 處於這種狀態的人，追求這種道德，不執著於過去、現在和未來的狀態，也沒有任何妄想；處於這種狀態的人，仰慕並追求肅穆恭敬，使自己的心志平靜而不混亂；處於這種狀態的人，渴望獲得正確的觀察，明晰地觀察各種現象，探求其存在的本質；處於這種狀態的人，曾經廣泛聽聞的佛法能夠加以修習，常常依法而住，致力於修養自身的德行。 處於這種狀態的人，追求法身（佛的真身）而捨棄世俗的慾望，相信並理解無形的真理；處於這種狀態的人，認為自己的聲音應該永遠莊嚴，隨時都能清晰地傳遍十方；處於這種狀態的人，樂於按照佛道修行，使那些尚未解脫的人最終獲得永恒的安寧。處於這種狀態的人，不會與不符合佛法的事物同流合污，勸導並轉化四魔。什麼是四魔？一是身魔，二是罪塵魔，三是死魔，四是天魔。 處於這種狀態的人，遠離各種惡習，修習各種德行的根本，各種污穢自然平息而不產生混亂；處於這種狀態的人，普遍地看到道之智慧，觀察各種因緣的生起；處於這種狀態的人，看到各種進入世俗的行為，以及世俗所做的事情，都能以方便的方法來救度他們；處於這種狀態的人，都能看到佛法並隨時教化眾生，這種意念精進不已，永無止境。 如果有人能夠具備所有這些狀態，最終不會遇到任何困難，所做的事情都能理解，不會因為妄想而執著于所修的智慧，也不會動搖，所有行為都不會離開智慧。什麼是菩薩的修行不離智慧？所修的功德都源於佛法，常常為一切眾生興起無盡的慈悲。無盡的慈悲不會止於世俗，而是通過佛道的智慧而不隨順無為，這被稱為菩薩無盡的精進。 當宣說精進不可窮盡時，九十六垓（垓：古代的計數單位）諸天世人都發起了無上正等正覺的意願，三萬二千天子都獲得了無生法忍（對一切法不生不滅的真理的領悟）。 舍利弗（佛陀的十大弟子之一，以智慧著稱）又問阿差末（人名）
【English Translation】 English version:
Those who are in this state possess ten invincible powers, and their hearts are filled with the wisdom of the saints; those who are in this state aspire to attain the enlightenment of the Buddha, and all their actions are deeply rooted in the understanding of various Buddhist doctrines without arrogance, achieving the seven factors of enlightenment (seven aspects of awakening). Those who are in this state, seeking this virtue, are not attached to the past, present, or future states, nor do they have any delusions; those who are in this state, admire and pursue solemn reverence, calming their minds without confusion; those who are in this state, desire to obtain correct observation, clearly observing all phenomena, seeking their true essence; those who are in this state, having widely heard the Dharma, are able to practice it, always abiding by the Dharma, and striving to cultivate their own virtues. Those who are in this state, seeking the Dharmakaya (the true body of the Buddha), abandon worldly desires, believing in and understanding the formless truth; those who are in this state, believe that their voice should always be dignified, able to clearly spread throughout the ten directions at any time; those who are in this state, are happy to practice according to the Buddhist path, leading those who have not yet been liberated to eternal peace. Those who are in this state, will not associate with things that do not conform to the Dharma, and will persuade and transform the four maras. What are the four maras? First is the Skandha Mara (the demon of the aggregates), second is the Klesha Mara (the demon of defilements), third is the Death Mara, and fourth is the Deva Mara (the demon of the gods). Those who are in this state, are far from all evil habits, cultivating the roots of all virtues, all impurities naturally subside without causing chaos; those who are in this state, universally see the wisdom of the path, observing the arising of all conditions; those who are in this state, seeing all the actions that enter the world, and the things that are done in the world, are able to use expedient methods to save them; those who are in this state, are able to see the Dharma and teach sentient beings at any time, this intention is diligent and endless. If someone can possess all these states, they will ultimately not encounter any difficulties, they will understand what they do, they will not be attached to the wisdom they cultivate because of delusions, nor will they waver, and all their actions will not be separated from wisdom. What is the practice of a Bodhisattva that is inseparable from wisdom? The merits they cultivate all come from the Dharma, and they always arouse endless compassion for all sentient beings. Endless compassion does not stop at the mundane, but through the wisdom of the Buddhist path, it does not follow non-action, this is called the endless diligence of a Bodhisattva. When it was proclaimed that diligence is inexhaustible, ninety-six 'gai' (an ancient unit of counting) of gods and humans all aroused the intention of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and thirty-two thousand devaputras (sons of gods) all obtained Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas). Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) then asked Achamala (a person's name).
菩薩言：「豈復有義，施度無極不可盡乎？」
阿差末曰：「用十六事而不可盡，聲聞、緣覺所不能及。何謂十六？一曰、所施不懷異心而悉具足如來法施。二曰、所施不興斯念：『吾緣是故當獲福報。』三曰、所施普愍一切不懷異心。四曰、所施不念望得三昧正受。所以者何？不樂生於凈居天上，常好人間。五曰、所施皆能達知眾生心行。六曰、所施其意清和。所以者何？欲使其心隨己計故，亦令其身從心所念。七曰、所施如受者意。所以者何？其德以過色無色天。八曰、所施與寂寞俱，亦復恬怕。所以然者？過諸聲聞、緣覺上故。九曰、所施不協恨心。所以者何？欲使究暢至成就故。十曰、所施威神巍巍無能制斷。十一曰、以智慧施普等眾生立度一切。十二曰、其所施者所施與人隨意喜樂，而惠救之心常正安。所以者何？能御意故。十三曰、其所施與不斷三寶。所以者何？不捨如來至真之種。十四曰、所施常明，不懷猶豫而不迷惑。十五曰、所施與者順如法教。所以者何？所行隨義。十六曰、所施與無所不知，有所興造，樂智慧本。所以者何？欲令其智無有窮極、甚廣大故。是為菩薩十六事業施度無極而不可盡。
「何謂為禪？心寂靜故。何謂神通？慧具足故。何謂為慧？所見諸色是則不通。睹諸色
【現代漢語翻譯】 現代漢語譯本 菩薩問道：『難道還有一種意義，使得佈施的度無極（paramita，意為到達彼岸）是不可窮盡的嗎？』 阿差末（Acchama，人名）回答說：『用十六種事來衡量，佈施的度無極是不可窮盡的，甚至聲聞（sravaka，意為聽聞佛法而修行的人）、緣覺（pratyekabuddha，意為獨自覺悟的人）都無法達到。這十六種是什麼呢？第一，所施與的，不懷有其他的心思，而是完全具備如來（tathagata，意為佛）的法施。第二，所施與的，不產生這樣的念頭：『我因為這個佈施，所以應當獲得福報。』第三，所施與的，普遍憐憫一切眾生，不懷有其他的心思。第四，所施與的，不期望獲得三昧（samadhi，意為禪定）正受。為什麼呢？因為不樂意生於凈居天上，而常常喜歡在人間。第五，所施與的，都能通達瞭解眾生的心念和行為。第六，所施與的，心意清凈平和。為什麼呢？想要使他們的心隨自己的意願，也使他們的身體跟隨心中的念頭。第七，所施與的，如接受者所希望的那樣。為什麼呢？因為其功德超過了色界和無色界天。第八，所施與的，與寂寞同在，也與恬淡平靜同在。為什麼呢？因為超過了所有的聲聞和緣覺。第九，所施與的，不與怨恨之心相合。為什麼呢？想要使之最終通達成就。第十，所施與的，威神巍巍，沒有誰能夠制止和斷絕。第十一，用智慧佈施，普遍平等地對待眾生，建立度脫一切的方法。第十二，所施與的，使接受者隨意喜樂，而惠救的心常常保持正直安穩。為什麼呢？因為能夠駕馭自己的意念。第十三，所施與的，不中斷三寶（triratna，意為佛、法、僧）。為什麼呢？因為不捨棄如來至真的種子。第十四，所施與的，常常明瞭，不懷有猶豫，也不迷惑。第十五，所施與的，順應如法的教導。為什麼呢？因為所行符合正義。第十六，所施與的，無所不知，有所興造，樂於智慧的根本。為什麼呢？想要使他們的智慧沒有窮盡，非常廣大。這就是菩薩的十六種事業，佈施的度無極是不可窮盡的。 『什麼是禪（dhyana，意為禪定）呢？』心寂靜就是禪。『什麼是神通（abhijna，意為超自然能力）呢？』智慧具足就是神通。『什麼是智慧（prajna，意為般若智慧）呢？』所見到的各種色相，就是不通達。見到各種色相
【English Translation】 English version The Bodhisattva said, 'Is there another meaning, such that the perfection of giving (dana paramita) is inexhaustible?' Acchama replied, 'It is inexhaustible by sixteen things, and cannot be reached by Sravakas (hearers) and Pratyekabuddhas (solitary realizers). What are the sixteen? First, what is given is without any other intention, but is fully endowed with the Dharma-giving of the Tathagata (Buddha). Second, what is given does not give rise to the thought: 『Because of this giving, I should obtain merit.』 Third, what is given is out of universal compassion for all beings, without any other intention. Fourth, what is given does not expect to obtain samadhi (meditative absorption). Why? Because one does not desire to be born in the Pure Abode heavens, but always likes to be in the human realm. Fifth, what is given is able to understand the minds and actions of all beings. Sixth, what is given is with a pure and peaceful intention. Why? Because one wants to make their minds follow one's own intention, and also make their bodies follow the thoughts in their minds. Seventh, what is given is as the receiver wishes. Why? Because its merit surpasses the form and formless realms. Eighth, what is given is accompanied by solitude, and also by tranquility. Why? Because it surpasses all Sravakas and Pratyekabuddhas. Ninth, what is given is not in accordance with hatred. Why? Because one wants to make it ultimately reach accomplishment. Tenth, what is given has majestic power, and no one can stop or cut it off. Eleventh, giving with wisdom, treating all beings equally, establishing the method of liberating all. Twelfth, what is given makes the receiver happy and joyful, and the heart of compassion is always upright and peaceful. Why? Because one can control one's own mind. Thirteenth, what is given does not interrupt the Three Jewels (Buddha, Dharma, Sangha). Why? Because one does not abandon the true seed of the Tathagata. Fourteenth, what is given is always clear, without hesitation or confusion. Fifteenth, what is given is in accordance with the Dharma teachings. Why? Because what is done is in accordance with righteousness. Sixteenth, what is given is omniscient, with something to create, and is fond of the root of wisdom. Why? Because one wants to make their wisdom inexhaustible and very vast. These are the sixteen deeds of a Bodhisattva, and the perfection of giving is inexhaustible.' 'What is dhyana (meditation)?' A quiet mind is dhyana. 'What are the abhijna (supernormal powers)?' The perfection of wisdom is abhijna. 'What is prajna (wisdom)?' Seeing all forms is not understanding. Seeing all forms
盡其意不隨，此名曰通。所以者何？而不中道行取證故。其所聽聞皆在不通；諸可有音悉無逮得，此名曰通。悉能曉知眾生心行是則不通，心除此智不以盡心而造證矣。所以者何？不取羅漢，此名曰通。能自知本因所從來是則不通，不於三世而有掛礙此名曰通；遍諸國土是則不通，雖遍諸國解無所有、無剎土想此名曰通；信向諸法是則不通，達見一切諸法本末此名曰通；一切所作有妄想意是則不通，曉了眾生、無所悕望此名曰通；樂欲往生，若過諸天、釋梵四王是則不通，菩薩皆知一切聲聞、緣覺所修聖慧，悉能總攬此名曰通。為眾元首——所曰元首，在於諸法最上之故——因是名曰通慧功德而不可盡。」
阿差末菩薩復謂舍利弗言：「因諸亂意，菩薩以故習自伏心是曰為禪，其智慧者悉舍眾惡是曰禪定。又菩薩行習住定意則無變心。所以者何？云修正住，修正住故習六度無極。正諸法故，習諸法者用正故學；習菩薩行等心眾生，已等眾生便等諸法；已等諸法知菩薩心，已知菩薩則能暢解眾生志操；知眾生已則知諸法，是名曰習弘等。一切眾生之類悉等諸法而無適莫，等住諸法是名曰定意為正受矣。空無想愿謂等生死，等生死者便等諸法，其已平等坦無偏黨。心普等者等眾生心，等眾生心已乃謂平等，故曰普等
。
「其心所行平若虛空，如地、水、火、風，無有愛憎；其心等者，無憂、無喜，其身已住不眴佛土，定若三昧。不以諛諂如本際住，而不自大亦不賤己，不癡、不惡亦不多辭，唯欲曉了法之本原。是時、非時、常隨時宜，不從一切世俗之穢，越世八事——利、衰、毀、譽、苦、樂、有名、失稱——舍諸有為，不好憒鬧，隨是法者不離三昧。所以者何？皆見天下所造立行，隨其所行續在三昧莫能知者，是曰菩薩善權方便，深入智慧寂度無極。
「若欲三昧執御其心，由無極哀而隨因緣。所以者何？用眾生故，斯義名曰善權方便；寂然恬怕三昧之業，此為聖慧。已如三昧所建立者依仰佛慧是曰善權；而於諸法永無所求是曰智慧。奉執定意又以功德化護諸法是曰善權；其心坦然，不壞法身是曰智慧。以三昧定住，唸佛身諸相種好是曰善權；弘恩元元唸佛法身是曰智慧。於三昧中唸佛諸音猶如梵聲是曰善權；思知諸法無有言辭是曰智慧。住於三昧，心如金剛是曰善權；雖獲禪定，不忘世俗、眾生、群黨是曰智慧。而於三昧念備本願長育一切是為處處隨時善權；又于禪思解于眾生悉無吾我是曰智慧。游於三昧不捨諸法是曰善權；曉無本末亦無根原是曰智慧。修於三昧思諸佛土悉為清凈是曰善權；解諸佛土都無所
【現代漢語翻譯】 現代漢語譯本： 『他們的心境如同虛空般平靜，像地、水、火、風一樣，沒有愛憎；他們的心平等，沒有憂愁，沒有喜悅，他們的身體已經安住在不眴佛土（指佛的清凈國土），禪定如同三昧（指正定）。他們不以諂媚的態度對待事物，而是安住于本來的狀態，既不自大也不輕賤自己，不愚癡，不邪惡，也不多言，只求明瞭法的本源。他們隨時隨地，不拘泥於時機，不沾染一切世俗的污穢，超越世間的八種事物——利益、衰敗、譭謗、讚譽、痛苦、快樂、名聲、失名——捨棄一切有為法，不喜歡喧鬧，遵循佛法的人不離三昧。這是為什麼呢？因為他們看到天下所建立的一切行為，都隨著各自的行為持續在三昧中，沒有人能夠知曉，這叫做菩薩的善巧方便，深入智慧，寂靜地度脫無邊眾生。 『如果想要用三昧來駕馭自己的心，就要以無盡的慈悲心隨順因緣。這是為什麼呢？爲了利益眾生，這種意義叫做善巧方便；寂靜安寧是三昧的功業，這叫做聖慧。已經像三昧所建立的那樣，依靠佛的智慧，這叫做善巧；對於一切法永遠沒有追求，這叫做智慧。奉行禪定，又以功德來護持諸法，這叫做善巧；他們的心坦然，不破壞法身，這叫做智慧。以三昧的禪定安住，憶念佛的身相和種種美好，這叫做善巧；弘揚恩德，憶念佛的法身，這叫做智慧。在三昧中憶念佛的各種聲音，如同梵音，這叫做善巧；思考並瞭解諸法沒有言辭，這叫做智慧。安住在三昧中，心如金剛，這叫做善巧；雖然獲得禪定，但不忘記世俗、眾生、群體，這叫做智慧。在三昧中憶念並準備本願，長久地培育一切，這是處處隨時的善巧；又在禪思中瞭解眾生都沒有我相，這叫做智慧。游於三昧而不捨棄諸法，這叫做善巧；明白沒有本末，也沒有根源，這叫做智慧。修習三昧，思考諸佛國土都清凈，這叫做善巧；瞭解諸佛國土都沒有所
【English Translation】 English version: 'Their minds are as calm as the void, like earth, water, fire, and wind, without love or hatred; their minds are equal, without sorrow or joy, their bodies already dwell in the Abhirati Buddha-land (referring to the pure land of the Buddha), their samadhi (referring to meditative absorption) is like samadhi. They do not treat things with flattery, but abide in their original state, neither arrogant nor belittling themselves, not foolish, not evil, nor verbose, but only seek to understand the origin of the Dharma. They are always timely, not bound by timing, not tainted by all worldly defilements, transcending the eight worldly affairs—gain, loss, defamation, praise, suffering, pleasure, fame, and disgrace—abandoning all conditioned dharmas, not liking clamor, those who follow the Dharma do not depart from samadhi. Why is this so? Because they see all the actions established in the world, continuing in samadhi according to their respective actions, which no one can know, this is called the skillful means of a Bodhisattva, deeply entering wisdom, and peacefully liberating boundless beings. 'If one wishes to control their mind with samadhi, they should follow the causes and conditions with boundless compassion. Why is this so? For the sake of benefiting sentient beings, this meaning is called skillful means; peaceful tranquility is the work of samadhi, this is called sacred wisdom. Having already established themselves in samadhi, they rely on the wisdom of the Buddha, this is called skillful means; having no pursuit of all dharmas, this is called wisdom. Practicing meditation and using merit to protect all dharmas, this is called skillful means; their minds are open and do not destroy the Dharma body, this is called wisdom. Abiding in samadhi, remembering the Buddha's physical characteristics and all the beautiful qualities, this is called skillful means; promoting kindness and remembering the Buddha's Dharma body, this is called wisdom. In samadhi, remembering the various sounds of the Buddha, like the Brahma sound, this is called skillful means; contemplating and understanding that all dharmas have no words, this is called wisdom. Abiding in samadhi, the mind is like a diamond, this is called skillful means; although attaining meditation, not forgetting the mundane world, sentient beings, and groups, this is called wisdom. In samadhi, remembering and preparing the original vows, nurturing all beings for a long time, this is the skillful means at all times and places; also in meditation, understanding that all sentient beings have no self, this is called wisdom. Wandering in samadhi without abandoning all dharmas, this is called skillful means; understanding that there is no beginning or end, nor origin, this is called wisdom. Cultivating samadhi, contemplating that all Buddha lands are pure, this is called skillful means; understanding that all Buddha lands have no
有是曰智慧。在三昧住，惟有佛樹修之莊嚴是曰善權；身離眾欲而無穢濁是曰智慧。又在三昧念轉法輪是為善權；遵行禪定，轉無所轉是曰智慧。
「住於三昧，欲見菩薩以相莊嚴是曰善權，以濟眾苦，無有煩惱是如來禪。如來禪者了一切法，永不貪慾、不想塵勞，知諸情樂，除眾法想，名曰禪思，是為菩薩所生地慧。開士大士以諸一心與法不同塵，是乃名曰不可盡禪。不為一切眾魔得便，則為正覺造諸法器。所以者何？靡不含容。」
正士說此寂度無極不可盡時，四萬菩薩得日明三昧。何謂日明三昧定者？猶日出時燈火炬耀，星宿、月光闇蔽無明；菩薩已逮是三昧者，一切眾聖咸為覆蔽。所以者何？其慧巍巍明弘廣故，一切聲聞、緣覺智明皆為覆蔽，以故名曰日明三昧。
「菩薩已住寂度無極悉能逮成諸三昧定。粗舉都較，取要言之，演諸三昧名：有三昧名曰照明、有定名月光、有定名莊嚴、有定名嚴耀、有定名修嚴、有定名無極暉猛伏、有定名其明消冥、有定名如諸法教、有定名成光明、有定名無所憂、有定名立堅固、有定名等如太山、有定名法明、有定名法御、有定名法君、有定名法慧順教、有定名感法寶、有定名法城總持御、有定名知人意行、有定名幢英棄眾煩苛、有定名力制四魔、有定
【現代漢語翻譯】 現代漢語譯本 所謂智慧，是指安住於三昧（Samadhi，禪定）之中。唯有以佛樹（Bodhi tree）的莊嚴來修飾，才可稱為善巧方便（Upaya）；身離各種慾望而沒有污穢，這才是智慧。又在三昧中轉動法輪（Dharmachakra，佛法之輪），這是善巧方便；遵循禪定，轉動那無所轉的，這才是智慧。 『安住於三昧，想要見到菩薩以相好莊嚴，這稱為善巧方便，爲了救濟眾生的痛苦，沒有煩惱，這才是如來禪（Tathagata-samadhi）。如來禪是指了知一切法，永遠不貪戀慾望，不想塵世的勞苦，知道各種情感的快樂，去除各種法的執著，這稱為禪思，是菩薩所生之智慧。開士大士以一心與法不染塵埃，這稱為不可窮盡的禪定。不被一切魔眾所趁，就能成為正覺的法器。為什麼呢？因為沒有什麼是不能包容的。』 正士宣說這寂靜度脫、無邊無際、不可窮盡的道理時，四萬菩薩獲得了日明三昧（Suryaprabha-samadhi）。什麼是日明三昧定呢？就像太陽出來時，燈火炬光、星宿月光都黯然失色一樣；菩薩一旦獲得這種三昧，一切聖者都會被其光芒所掩蓋。為什麼呢？因為他的智慧巍峨高大、光明弘廣，一切聲聞（Sravaka）、緣覺（Pratyekabuddha）的智慧光明都被其掩蓋，因此稱為日明三昧。 『菩薩安住于寂靜度脫、無邊無際的境界，都能成就各種三昧禪定。粗略地舉例來說，簡要地說，演說各種三昧的名稱：有三昧名為照明、有定名為月光、有定名為莊嚴、有定名為嚴耀、有定名為修嚴、有定名為無極暉猛伏、有定名為其明消冥、有定名為如諸法教、有定名為成光明、有定名為無所憂、有定名為立堅固、有定名為等如太山、有定名為法明、有定名為法御、有定名為法君、有定名為法慧順教、有定名為感法寶、有定名為法城總持御、有定名為知人意行、有定名為幢英棄眾煩苛、有定名為力制四魔、有定』
【English Translation】 English version That which is called wisdom is to abide in Samadhi (meditative absorption). Only by adorning oneself with the splendor of the Bodhi tree is it called skillful means (Upaya); to be free from all desires and without defilement is called wisdom. Furthermore, to turn the Dharma wheel (Dharmachakra) while in Samadhi is skillful means; to practice meditation, turning that which is unturnable, is called wisdom. 'To abide in Samadhi, desiring to see the Bodhisattva adorned with marks, is called skillful means; to relieve the suffering of all beings, without affliction, is the Tathagata-samadhi (meditation of the Thus-Come One). Tathagata-samadhi means to understand all dharmas, never to be greedy for desires, not to think of worldly toil, to know the pleasures of emotions, to remove all attachments to dharmas, this is called meditative thought, the wisdom born of a Bodhisattva. The great Bodhisattva, with a single mind, is not defiled by dharmas, this is called inexhaustible meditation. Not being taken advantage of by all demons, one becomes a vessel for Right Enlightenment. Why? Because there is nothing that is not contained.' When the righteous one spoke of this peaceful liberation, boundless and inexhaustible, forty thousand Bodhisattvas attained the Suryaprabha-samadhi (Sunlight Samadhi). What is the Suryaprabha-samadhi? It is like when the sun rises, the light of lamps and torches, the stars and the moon are all obscured; when a Bodhisattva attains this Samadhi, all the sages are covered by its light. Why? Because his wisdom is majestic, vast, and bright, the wisdom of all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) is obscured, therefore it is called Suryaprabha-samadhi. 'Bodhisattvas, abiding in peaceful liberation, boundless and limitless, are able to attain all kinds of Samadhi. To give a rough overview, to put it briefly, the names of various Samadhis are: there is a Samadhi called Illumination, a meditation called Moonlight, a meditation called Adornment, a meditation called Splendor, a meditation called Refinement, a meditation called Unbounded Fierce Subduing, a meditation called Its Light Vanishing, a meditation called Like the Teachings of All Dharmas, a meditation called Achieving Light, a meditation called Without Worry, a meditation called Establishing Firmness, a meditation called Like Mount Sumeru, a meditation called Dharma Light, a meditation called Dharma Control, a meditation called Dharma King, a meditation called Dharma Wisdom Following Teachings, a meditation called Sensing Dharma Treasures, a meditation called Dharma City Total Control, a meditation called Knowing the Intentions of Others, a meditation called Banner of Excellence Abandoning All Troubles, a meditation called Power to Control the Four Demons, a meditation called'
名已成十力、有定名斷諸掛閡、有定名造燈光、有定名堅住若地、有定名如須彌、有定名猶安明、有定名智行光耀、有定名智不可計隨具教、有定名心教柔軟、有定名無所求脫、有定名如水日月光、有定名猶如佛身、有定名等諸無我、有定名調象隨教、有定名見得諸佛念、有定名法意無礙、有定名無退不轉、有定名眾毒消凈如月、有定名入空寂、有定名曉眾想、有定名無愿、有定名住一心、有定名如金剛、有定名無極光莫能當、有定名自在凈、有定名內諸勞煩盡、有定名廣大如空、有定名入一切業、有定名心思得慧、有定名慧悅人無盡、有定名成聖慧、有定名總無所忘、有定名冥普見明皆多樂、有定名慈行、有定名心本凈大哀、有定名入諸護、有定名心等入無所礙脫、有定名法法住、有定名智明達、有定名解暢、有定名不可數、有定名充飽眾、有定名無不了、有定名脫慧隨化眾、有定名金剛蓮華、有定名了無常、有定名尊智慧、有定名勇伏、有定名諸佛念、有定名隨教明脫、有定名嚴佛土、有定名開闢靜諸國、有定名入眾生心喜、有定名正真直、有定名以菩薩道六度無極嚴、有定名覺解結、有定名覺意華、有定名施脫若天藥、有定名光無不周、有定名明無住佛、有定名甚深妙、有定名積寶如海、有定名如山方面、有定
【現代漢語翻譯】 現代漢語譯本 已成就十力（如來十種智慧力量）之名，有定名能斷除一切掛礙，有定名能創造光明，有定名能如大地般堅固不動，有定名如須彌山（佛教中的聖山）般巍峨，有定名如安明（一種寶石）般光亮，有定名智慧之光輝耀眼，有定名智慧深不可測且能隨教導而具足，有定名心性柔和，有定名無所求而得解脫，有定名如水中日月之光，有定名猶如佛身一般，有定名等同於諸法無我之理，有定名能調伏如象般剛強的眾生並隨其教導，有定名能見諸佛之念，有定名法意無礙，有定名永不退轉，有定名能如月光般消除一切毒害，有定名能入于空寂之境，有定名能明曉眾生之種種想法，有定名無所愿求，有定名能安住於一心，有定名如金剛般堅固，有定名其光芒無限無法阻擋，有定名自在清凈，有定名能使內心一切煩惱盡除，有定名廣大如虛空，有定名能入於一切業行，有定名能使心思獲得智慧，有定名智慧之喜悅無窮無盡，有定名能成就聖者之智慧，有定名能總持一切而不忘失，有定名能使幽冥之處普見光明並充滿喜樂，有定名慈悲之行，有定名心性本凈且具大悲，有定名能入于諸佛之護佑，有定名心性平等併入于無所障礙之解脫，有定名法住於法，有定名智慧明達，有定名能通達無礙，有定名不可計數，有定名能使眾生飽滿，有定名無所不了知，有定名能以解脫之智慧隨順教化眾生，有定名如金剛蓮花般堅固清凈，有定名能了知諸法無常，有定名尊貴之智慧，有定名勇猛調伏，有定名能憶念諸佛，有定名能隨教導而明瞭脫，有定名能莊嚴佛土，有定名能開闢清凈之國度，有定名能使眾生心生歡喜，有定名正直真誠，有定名以菩薩道六度（佈施、持戒、忍辱、精進、禪定、智慧）之無上功德莊嚴自身，有定名能覺悟並解脫煩惱之結，有定名能覺悟菩提之心如蓮花般清凈，有定名能如天藥般施予解脫，有定名其光明無所不周遍，有定名能明瞭無所住之佛性，有定名甚深微妙，有定名能積聚如海般之珍寶，有定名如山之四方穩固，有定名
【English Translation】 English version The name has become the Ten Powers (Tathagata's ten wisdom powers), has a fixed name that cuts off all attachments, has a fixed name that creates light, has a fixed name that stands firm like the earth, has a fixed name that is majestic like Mount Sumeru (a sacred mountain in Buddhism), has a fixed name that is bright like Anming (a kind of gem), has a fixed name whose wisdom shines brightly, has a fixed name whose wisdom is immeasurable and can be fully equipped according to teachings, has a fixed name whose mind is gentle, has a fixed name that seeks no liberation, has a fixed name that is like the light of the sun and moon in water, has a fixed name that is like the body of a Buddha, has a fixed name that is equal to all non-self principles, has a fixed name that can tame beings as strong as elephants and follow their teachings, has a fixed name that can see the thoughts of all Buddhas, has a fixed name whose Dharma meaning is unobstructed, has a fixed name that never retreats or turns back, has a fixed name that can eliminate all poisons like moonlight, has a fixed name that can enter the realm of emptiness and tranquility, has a fixed name that understands the various thoughts of beings, has a fixed name that has no desires, has a fixed name that can abide in one mind, has a fixed name that is as firm as diamond, has a fixed name whose light is boundless and cannot be resisted, has a fixed name that is free and pure, has a fixed name that can eliminate all inner troubles, has a fixed name that is as vast as the sky, has a fixed name that can enter all actions, has a fixed name that enables the mind to gain wisdom, has a fixed name whose joy of wisdom is endless, has a fixed name that achieves the wisdom of a saint, has a fixed name that can hold everything without forgetting, has a fixed name that makes the dark places see light and be filled with joy, has a fixed name of compassionate practice, has a fixed name whose mind is pure and has great compassion, has a fixed name that can enter the protection of all Buddhas, has a fixed name whose mind is equal and enters the unobstructed liberation, has a fixed name that Dharma abides in Dharma, has a fixed name whose wisdom is clear and bright, has a fixed name that is unobstructed, has a fixed name that is countless, has a fixed name that can fill all beings, has a fixed name that knows everything, has a fixed name that can follow the teachings to transform beings with the wisdom of liberation, has a fixed name that is as firm and pure as a diamond lotus, has a fixed name that understands the impermanence of all things, has a fixed name of noble wisdom, has a fixed name that bravely subdues, has a fixed name that remembers all Buddhas, has a fixed name that can understand liberation according to teachings, has a fixed name that adorns the Buddha land, has a fixed name that opens up pure lands, has a fixed name that makes beings' hearts joyful, has a fixed name that is upright and true, has a fixed name that adorns oneself with the six perfections (generosity, discipline, patience, diligence, meditation, wisdom) of the Bodhisattva path, has a fixed name that awakens and unties the knots of afflictions, has a fixed name that awakens the mind of Bodhi like a pure lotus, has a fixed name that bestows liberation like heavenly medicine, has a fixed name whose light is all-pervasive, has a fixed name that understands the non-abiding nature of the Buddha, has a fixed name that is profound and subtle, has a fixed name that accumulates treasures like the sea, has a fixed name that is as stable as a mountain on all sides, has a fixed name
名神足甚廣無不總、有定名見無數佛、有定名總諸學、有定名如彈指頃無不知、有定名智不可限計如大海，如是等定億億巨垓，菩薩以住寂度無極普備斯定。」
阿差末菩薩復謂舍利弗言：「智度無極而不可盡，為何謂也？如所聞慧輒建立行，故曰不可盡。應如斯行有八十事。何謂八十？順所聞、尋如意、如教習、從善友命、不自大、所作不忘、常恭恪、從經業、如言從、數習智、勤心受、不失節、不忘念、意不亂、興寶意、顯藥志、除諸病、是意器、樂忍辱、思樂諦、入慧意、學無厭、施無所慕、施無適莫、所聞諦思、歡喜啟受、心悅身輕、其意清和而無煩苛、所學如本、常喜說法、聞欲向道、法自守者、好聞正、不在異學、唯受雅、智度無極、逮于菩薩方等經、但慕聽權方便經、又好聞習四等心、復察解了無神通、如初意耳無異念、心務于諦善方便、唯欲聽之無生法、不貪觀但悅慈、了十二緣、達無常、知于苦、暢無我、欲知寂、分別空、解無相、體無愿、曉生死、了功德、達眾生、知無忘、嚴其音、若城郭、所聞勤執、樂聽經寶、在俗知俗、啟于中意以為伴侶、欲聞降伏、諸事業常志思僥、普入諸法、慕斷貧乏——所云貧乏謂智不足、念解遵通、曉解聖慧、悅受正道、曉無智者悉化使知、了常遭苦、給不
【現代漢語翻譯】 現代漢語譯本：菩薩的神足通廣大無邊，沒有不包括的；有的禪定能見到無數的佛；有的禪定能總攝一切學問；有的禪定能在一彈指間無所不知；有的禪定智慧廣大無邊，如同大海一般。像這樣的禪定有億億巨垓之多，菩薩安住于寂靜的境界，達到無極，普遍具備這些禪定。 阿差末（Achamala）菩薩又對舍利弗（Sariputra）說：『智慧的度量是無限的，為什麼這麼說呢？因為所聽聞的智慧，就立即建立修行，所以說是不可窮盡的。應當像這樣修行，有八十件事。哪八十件呢？順應所聽聞的，尋求如意，按照教導學習，聽從善友的教誨，不自大，所做的事情不忘記，常常恭敬，學習經典，按照所說的去做，多次練習智慧，勤奮地接受，不失節操，不忘失正念，心不散亂，發起珍寶般的心意，顯現良藥般的志向，去除各種煩惱，成為法器，樂於忍辱，思考真諦，進入智慧的意境，學習沒有厭倦，佈施不求回報，佈施沒有偏愛，所聽聞的真諦要認真思考，歡喜地接受，心悅身輕，心意清凈平和而沒有煩惱，所學與原本一致，常常喜歡說法，聽聞后就想向道，以法自我守護，喜歡聽聞正法，不學習其他異端邪說，只接受純正的教義，智慧的度量是無限的，達到菩薩的方等經典（Vaipulya Sutra），只喜歡聽聞權巧方便的經典，又喜歡學習四無量心（四等心，catvāri apramāṇāni），進一步觀察瞭解沒有神通，如同最初的心意一樣沒有其他雜念，心專注于真諦和善巧方便，只想聽聞無生法，不貪圖觀看，只喜歡慈悲，瞭解十二因緣（dvādaśāṅga pratītyasamutpāda），通達無常（anitya），知道苦（duḥkha），暢通無我（anātman），想要知道寂靜（śānta），分別空（śūnyatā），理解無相（animitta），體會無愿（apraṇihita），明白生死，瞭解功德，通達眾生，知道不忘失，莊嚴自己的音聲，如同城郭一般，所聽聞的要勤奮地執持，喜歡聽聞經寶，在世俗中瞭解世俗，以中道的心意作為伴侶，想要聽聞降伏，各種事業常常志在思考，普遍進入諸法，想要斷除貧乏——所說的貧乏是指智慧不足，念力、理解力、遵行力都通達，明白聖者的智慧，喜悅地接受正道，明白沒有智慧的人，都要教化使他們知道，瞭解常常遭受痛苦，給予不……』 English version: The Bodhisattva's supernatural powers of the feet are vast and boundless, encompassing everything; some samadhi allows one to see countless Buddhas; some samadhi encompasses all learning; some samadhi allows one to know everything in the snap of a finger; some samadhi has wisdom as vast and immeasurable as the ocean. There are billions upon billions of such samadhis, and the Bodhisattva dwells in a state of tranquility, reaching the ultimate, and is universally equipped with these samadhis. Then Achamala Bodhisattva said to Sariputra: 'The measure of wisdom is limitless, why is it said so? Because upon hearing wisdom, one immediately establishes practice, therefore it is said to be inexhaustible. One should practice in this way, there are eighty things. What are the eighty? To accord with what is heard, to seek as desired, to learn according to the teachings, to follow the instructions of good friends, not to be arrogant, not to forget what has been done, to always be respectful, to study the scriptures, to act according to what is said, to practice wisdom repeatedly, to diligently receive, not to lose integrity, not to forget mindfulness, not to be distracted, to generate a mind like a precious jewel, to manifest an aspiration like a healing medicine, to remove all afflictions, to become a vessel of the Dharma, to delight in patience, to contemplate the truth, to enter the realm of wisdom, to learn without weariness, to give without seeking reward, to give without partiality, to contemplate the truth that has been heard, to receive with joy, to feel light in body and mind, to have a pure and peaceful mind without vexation, to learn as it was originally taught, to always delight in teaching the Dharma, upon hearing it, to aspire to the path, to guard oneself with the Dharma, to delight in hearing the true Dharma, not to learn other heterodox teachings, to only accept the pure teachings, the measure of wisdom is limitless, reaching the Vaipulya Sutras of the Bodhisattva, only delighting in hearing the expedient teachings, and also delighting in learning the four immeasurables (catvāri apramāṇāni), further observing and understanding the absence of supernatural powers, just like the initial intention without other distractions, the mind is focused on the truth and skillful means, only wanting to hear the unproduced Dharma, not greedy for sights, only delighting in compassion, understanding the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda), comprehending impermanence (anitya), knowing suffering (duḥkha), realizing no-self (anātman), wanting to know tranquility (śānta), distinguishing emptiness (śūnyatā), understanding signlessness (animitta), experiencing wishlessness (apraṇihita), understanding birth and death, understanding merit, comprehending sentient beings, knowing not to forget, adorning one's voice, like a city wall, what has been heard should be diligently upheld, delighting in hearing the treasure of the scriptures, in the secular world understanding the secular, taking the middle way as a companion, wanting to hear subjugation, all endeavors are always focused on contemplation, universally entering all dharmas, wanting to eliminate poverty—what is called poverty refers to the lack of wisdom, the power of mindfulness, understanding, and practice are all comprehended, understanding the wisdom of the saints, joyfully accepting the true path, understanding that those without wisdom should all be taught to know, understanding that they often suffer, giving not...'
【English Translation】 The Bodhisattva's supernatural powers of the feet are vast and boundless, encompassing everything; some samadhi allows one to see countless Buddhas; some samadhi encompasses all learning; some samadhi allows one to know everything in the snap of a finger; some samadhi has wisdom as vast and immeasurable as the ocean. There are billions upon billions of such samadhis, and the Bodhisattva dwells in a state of tranquility, reaching the ultimate, and is universally equipped with these samadhis. Then Achamala (Achamala) Bodhisattva said to Sariputra (Sariputra): 'The measure of wisdom is limitless, why is it said so? Because upon hearing wisdom, one immediately establishes practice, therefore it is said to be inexhaustible. One should practice in this way, there are eighty things. What are the eighty? To accord with what is heard, to seek as desired, to learn according to the teachings, to follow the instructions of good friends, not to be arrogant, not to forget what has been done, to always be respectful, to study the scriptures, to act according to what is said, to practice wisdom repeatedly, to diligently receive, not to lose integrity, not to forget mindfulness, not to be distracted, to generate a mind like a precious jewel, to manifest an aspiration like a healing medicine, to remove all afflictions, to become a vessel of the Dharma, to delight in patience, to contemplate the truth, to enter the realm of wisdom, to learn without weariness, to give without seeking reward, to give without partiality, to contemplate the truth that has been heard, to receive with joy, to feel light in body and mind, to have a pure and peaceful mind without vexation, to learn as it was originally taught, to always delight in teaching the Dharma, upon hearing it, to aspire to the path, to guard oneself with the Dharma, to delight in hearing the true Dharma, not to learn other heterodox teachings, to only accept the pure teachings, the measure of wisdom is limitless, reaching the Vaipulya Sutras (Vaipulya Sutra) of the Bodhisattva, only delighting in hearing the expedient teachings, and also delighting in learning the four immeasurables (four immeasurable minds, catvāri apramāṇāni), further observing and understanding the absence of supernatural powers, just like the initial intention without other distractions, the mind is focused on the truth and skillful means, only wanting to hear the unproduced Dharma, not greedy for sights, only delighting in compassion, understanding the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda), comprehending impermanence (anitya), knowing suffering (duḥkha), realizing no-self (anātman), wanting to know tranquility (śānta), distinguishing emptiness (śūnyatā), understanding signlessness (animitta), experiencing wishlessness (apraṇihita), understanding birth and death, understanding merit, comprehending sentient beings, knowing not to forget, adorning one's voice, like a city wall, what has been heard should be diligently upheld, delighting in hearing the treasure of the scriptures, in the secular world understanding the secular, taking the middle way as a companion, wanting to hear subjugation, all endeavors are always focused on contemplation, universally entering all dharmas, wanting to eliminate poverty—what is called poverty refers to the lack of wisdom, the power of mindfulness, understanding, and practice are all comprehended, understanding the wisdom of the saints, joyfully accepting the true path, understanding that those without wisdom should all be taught to know, understanding that they often suffer, giving not...'
足者、別離一切、無功德業、明識其本、眾惡不為、暢益身義、達利眾生、解安隱行、樂不懷恨、欲別至尊無極之事、念諸佛法所因獲致，是為名曰如所聞慧輒建立行。」
阿差末菩薩謂舍利弗言：「菩薩有三十二事所入隨時。何謂三十二？隨音響入(一)、欲入于觀(二)、入心所行(三)、入身求脫(四)、而濟眾生(五)、入不斷無常(六)、入無所著(七)、入隨因緣所可作為(八)、所入無人(九)、入于無壽(十)、入于無命(十一)、入去來今之所住處(十二)、入功德業(十三)、入空不懈(十四)、入于無想(十五)、而入無愿不廢勤修，不以空取證，無想不願，護已不墮(十六)、欲入三昧而修正受，悉向成就三昧正受，以故不生無色天。所以者何？擁護所致(十七)、又入諸通智慧之原，雖爾不入盡滅之徑(十八)、又入無生濟諸所生(十九)、復入本際思惟其義(二十)、欲入無際而不取證。所以者何？有將護故、所云無護則為聲聞(二十一)、欲入眾生解無吾我，不捨大哀(二十二)、入一切畏生死之難(二十三)、所可游入雖有生死無為生故(二十四)、又入所厭眾諸塵勞(二十五)、入厭欲者亦不墮落。所以者何？不中取證(二十六)、又入不思貪慾之黨、入不捨法(二十七)
【現代漢語翻譯】 現代漢語譯本：
『具足者，是能遠離一切，不執著于功德業，明瞭其根本，不做任何惡事，通達身心的真正利益，利益眾生，理解安穩的修行，樂於不懷恨，想要了解至高無上的境界，憶念諸佛所教導的法，從而獲得智慧，這被稱為如所聞慧，並以此建立修行。』 阿差末菩薩對舍利弗說：『菩薩有三十二種入道的方式，可以隨時運用。這三十二種是什麼呢？隨音聲而入（一），想要進入觀想（二），進入心念的執行（三），進入身體以尋求解脫（四），並且救濟眾生（五），進入無常的不斷變化（六），進入無所執著（七），進入隨順因緣而作為（八），進入無人的境界（九），進入無壽的境界（十），進入無命的境界（十一），進入過去、現在、未來所住之處（十二），進入功德業（十三），進入空性而不懈怠（十四），進入無想的境界（十五），並且進入無愿的境界而不廢棄勤奮的修行，不以空性來證悟，不以無想無愿為目標，守護自己不墮落（十六），想要進入三昧而修正受，完全趨向于成就三昧正受，因此不生於無色界天。這是為什麼呢？因為有擁護的力量（十七），又進入諸神通智慧的根源，雖然如此，但不進入滅盡的道路（十八），又進入無生以救濟一切眾生（十九），又進入本際來思惟其意義（二十），想要進入無際的境界而不取證。這是為什麼呢？因為有護持的緣故，所說的無護持就是聲聞（二十一），想要進入眾生以理解無我，不捨棄大慈悲（二十二），進入一切畏懼生死之苦（二十三），所能游入的境界雖然有生死，但因為無為而生（二十四），又進入所厭惡的各種塵勞（二十五），進入厭離慾望的人也不墮落。這是為什麼呢？因為不以中道取證（二十六），又進入不思貪慾的行列，進入不捨棄佛法（二十七）。』
【English Translation】 English version:
'The one who is complete is able to separate from everything, not attached to meritorious deeds, clearly understands its root, does not do any evil, comprehends the true benefit of body and mind, benefits all beings, understands peaceful practice, is happy not to hold grudges, wants to understand the supreme and limitless realm, remembers the Dharma taught by all Buddhas, and thereby gains wisdom. This is called wisdom gained from what is heard, and based on this, establishes practice.' The Bodhisattva Achamala said to Shariputra: 'Bodhisattvas have thirty-two ways of entering the path, which can be used at any time. What are these thirty-two? Entering through sound (1), wanting to enter contemplation (2), entering the workings of the mind (3), entering the body to seek liberation (4), and saving all beings (5), entering the constant change of impermanence (6), entering non-attachment (7), entering acting in accordance with conditions (8), entering the realm of no self (9), entering the realm of no lifespan (10), entering the realm of no life (11), entering the places where the past, present, and future reside (12), entering meritorious deeds (13), entering emptiness without laziness (14), entering the realm of no thought (15), and entering the realm of no desire without abandoning diligent practice, not using emptiness to attain enlightenment, not taking no thought and no desire as the goal, protecting oneself from falling (16), wanting to enter Samadhi and correct reception, completely moving towards achieving Samadhi correct reception, therefore not being born in the formless heavens. Why is this? Because there is the power of protection (17), and also entering the source of all supernatural powers and wisdom, although this is so, not entering the path of extinction (18), and also entering no birth to save all beings (19), and also entering the original limit to contemplate its meaning (20), wanting to enter the limitless realm without attaining enlightenment. Why is this? Because there is protection, what is said to be without protection is the Sravaka (21), wanting to enter all beings to understand no self, not abandoning great compassion (22), entering all fears of the suffering of birth and death (23), the realm that can be entered, although there is birth and death, is born because of non-action (24), and also entering all the defilements that are disliked (25), entering those who are disgusted with desire also do not fall. Why is this? Because not attaining enlightenment through the middle way (26), and also entering the ranks of not thinking of greed, entering not abandoning the Dharma (27).'
、入諸犯法而不為非(二十八)、入權方便。所以者何？由因眾生意墮貪愛，欲開化故(二十九，本闕三十)、所入教授應病與藥(三十一)、菩薩所度各得其所(三十二)，是為三十二事所導如事。所以者何？不失節故。
「猶欲入城，會從門入；欲暢眾緣，當眼察之。解緣業者則不諍訟，欲令無爭莫如自守，欲知無言為佳快者，不如莫語。所以者何？不喜語者自護身口、不欲所止勿在彼居、不欲動者慎勿得轉、無悕望者亦無所想，是故曰等。欲不迷色當正堅住，已堅住者爾乃達至，不樂令變常自謹慎，若慕寂靜。將養己者勿得稱己；不欲下者莫自矜高，不高、不下具足正法；不喜損者無有能譴，若樂便安所作無失；無所失者則無有疑；無有疑者解無本故便無所失，等於三世而無差特。等三世者無所增損，不住於色、痛、想、行、識，亦無殊特；眼見色識則無所住，耳聲識、鼻香識、舌味識、身軟識、意法識悉無所住。從本凈行，如法、如慧，如審諦行、如無吾我。見諸法行無我曰慧；解諸所有皆無所有，亦悉無本是名曰慧；不以身綺而懷自大是名曰慧。知于菩薩習正真慧達為一切眾生之故，眾生故者心常不捨、不離諸法，是乃名曰菩薩習慧。」
阿差末菩薩經卷第三 大正藏第 13 冊 No.
【現代漢語翻譯】 現代漢語譯本：進入各種犯法的境地卻不做壞事（二十八），這是進入權宜方便之門。這是為什麼呢？因為眾生沉溺於貪愛，爲了開導化解他們（二十九，原文此處缺失三十），所以所施行的教導應該像醫生根據病情給予藥物一樣（三十一），菩薩所度化的眾生都能各得其所（三十二），這就是用三十二種方法引導眾生，使他們各得其所。這是為什麼呢？因為不違背佛法的原則。 就像要進入城市，一定要從城門進入；想要通達各種因緣，應當用眼睛仔細觀察。理解因緣業報的人就不會爭訟，想要沒有爭訟不如自我約束，想要知道沉默是最好的，不如不說話。這是為什麼呢？不喜歡說話的人自然會保護自己的身口意，不想停留的地方就不要在那裡居住，不想動搖的就不要輕易改變，沒有期望的人也就沒有妄想，所以說平等。想要不被外色迷惑，應當堅定自己的心，已經堅定的人才能達到目標，不喜歡變化的人要常常謹慎，如果嚮往寂靜。修養自己的人不要自誇；不想處於下位的人不要自高自大，不高不下才能具足正法；不喜歡被損害的人就不會被責難，如果樂於安穩，所做的事情就不會有失誤；沒有失誤的人就不會有疑惑；沒有疑惑的人因為明白一切法本無自性，所以就不會有失誤，與過去、現在、未來三世平等而沒有差別。與三世平等的人不會有所增減，不住於色、受、想、行、識五蘊，也沒有特殊之處；眼睛看到色塵時，意識不會執著，耳朵聽到聲音時，意識不會執著，鼻子聞到香氣時，意識不會執著，舌頭嚐到味道時，意識不會執著，身體感受到觸感時，意識不會執著，意念感知法塵時，意識也不會執著。從本來的清凈心出發，如法、如慧地修行，如實審諦地修行，如無我地修行。觀察諸法執行而無我，這叫做慧；理解一切所有皆無所有，也都沒有本性，這叫做慧；不以自身的美好而自大，這叫做慧。知道菩薩修習真正的智慧是爲了利益一切眾生，爲了眾生的緣故，心中常常不捨棄、不離開諸法，這叫做菩薩修習智慧。
【English Translation】 English version: Entering into all kinds of transgressions without doing wrong (28), this is entering the gate of expedient means. Why is this so? Because sentient beings are immersed in greed and attachment, and in order to guide and transform them (29, the original text is missing 30), therefore, the teachings given should be like a doctor prescribing medicine according to the illness (31), and the sentient beings that the Bodhisattva guides will each attain what is appropriate for them (32). This is to guide sentient beings using thirty-two methods, so that they each attain what is appropriate. Why is this so? Because it does not violate the principles of the Dharma. Just like wanting to enter a city, one must enter through the city gate; wanting to understand all causes and conditions, one should carefully observe with one's eyes. Those who understand the law of cause and effect will not engage in disputes, and if one wants to avoid disputes, it is better to restrain oneself. If one wants to know that silence is best, it is better not to speak. Why is this so? Those who do not like to speak will naturally protect their body, speech, and mind. If one does not want to stay in a place, one should not reside there. If one does not want to be moved, one should not easily change. Those who have no expectations will have no delusions, therefore it is said to be equal. If one wants not to be deluded by external forms, one should strengthen one's mind. Those who have strengthened their mind can reach the goal. Those who do not like change should always be cautious, if they aspire to tranquility. Those who cultivate themselves should not boast; those who do not want to be in a lower position should not be arrogant. Neither high nor low is to be in accordance with the true Dharma. Those who do not like to be harmed will not be blamed. If one is happy with peace, what one does will not have mistakes. Those who have no mistakes will have no doubts. Those who have no doubts, because they understand that all dharmas have no self-nature, will have no mistakes, and are equal to the past, present, and future three times without difference. Those who are equal to the three times will not increase or decrease, and do not abide in the five aggregates of form, feeling, perception, mental formations, and consciousness, and there is nothing special. When the eyes see form, the consciousness does not cling; when the ears hear sound, the consciousness does not cling; when the nose smells fragrance, the consciousness does not cling; when the tongue tastes flavor, the consciousness does not cling; when the body feels touch, the consciousness does not cling; when the mind perceives dharmas, the consciousness does not cling. Starting from the original pure mind, practice according to the Dharma and wisdom, practice with true discernment, and practice without self. Observing that all dharmas operate without self is called wisdom; understanding that all that exists is non-existent, and has no inherent nature, is called wisdom; not being arrogant because of one's own beauty is called wisdom. Knowing that Bodhisattvas practice true wisdom for the benefit of all sentient beings, and for the sake of sentient beings, their minds constantly do not abandon or leave the dharmas, this is called Bodhisattvas practicing wisdom.
0403 阿差末菩薩經
阿差末菩薩經卷第四
西晉月氏國三藏竺法護譯
阿差末菩薩謂舍利弗言：「菩薩習智，入于諸法故無所著，是名曰慧。有十六事不與慧合。何謂十六？用無明故而起陰陽，從生、老、死皆不與慧同；諸所作為亦不同塵，亦復不與六十二見而雜錯也；不自貢高亦不卑己，有利、無利、若譽、若謗、若稱、失名、若苦、若樂，過世八事，貢高、自大，謙卑、恭慎，俗間有是二十一事，不與合同；去眾煩惱不為愚冥，覺寤睡眠，脫諸恐懼，不與罪合及諸心垢；不除五陰故至生死——身魔、罪魔、死魔、天魔而共合也。一切眾生、我人壽命無所悕望而造因緣；諸有悕望、俗間之念、當爾不爾、是與非事皆縛著業，有所貪慕與戒反矣。不奉禁戒、奉禁戒者，忍辱、瞋恚，精進、懈怠，一心、亂意，智慧、愚冥，以度無極，貢高、謙遜，皆離是事。堅住不住謂梵志也，定意堅強，功德剛柔，消一切念使無有餘便屬無為。國土好醜、眾生吉兇、一切善惡、愚慧識明、生死滅度、諦與不諦、離一切念，其智者無所睹、無有見、無有相，不想泥洹。
「何謂為慧？察之計校八法，功德曉了八法。何謂為八？曉於五陰、了四大、解六衰、別四諦、達十二緣、暢明三世、識分別一切羅
【現代漢語翻譯】 現代漢語譯本：阿差末菩薩對舍利弗說：『菩薩修習智慧，深入瞭解諸法，所以沒有執著，這叫做慧。有十六件事與慧不相合。哪十六件呢？因為無明而產生陰陽，從生、老、死都不與慧相同；一切所作所為也與塵世不同，也不與六十二種邪見混雜；不自高自大也不妄自菲薄，有利、無利、讚譽、誹謗、稱揚、失名、痛苦、快樂，這世俗的八件事，以及貢高、自大、謙卑、恭敬謹慎，世俗間有這二十一件事，都不與慧相合；遠離各種煩惱，不被愚昧矇蔽，從睡眠中覺醒，擺脫各種恐懼，不與罪惡和各種心垢相合；不去除五陰，所以會經歷生死——與身魔、罪魔、死魔、天魔相合。一切眾生、我、人、壽命，都不希求，而只是創造因緣；各種希求、世俗的念頭、應當這樣還是不應當這樣、是與非，都被業力束縛，有所貪戀就與戒律相違背。不奉持禁戒、奉持禁戒的人，忍辱、嗔恚，精進、懈怠，一心、散亂，智慧、愚昧，以度過無極，貢高、謙遜，都遠離這些事。堅守或不堅守，這是梵志（婆羅門）的說法，堅定意志，功德剛柔並濟，消除一切念頭，使其無有剩餘，便屬於無為。國土美好或醜陋、眾生吉祥或兇險、一切善惡、愚昧或智慧、生死或滅度、真諦或非真諦，都遠離一切念頭，有智慧的人無所見、無所相，不想涅槃。』 『什麼是慧呢？觀察和計算八法，功德明瞭八法。什麼是八法呢？明瞭五陰（色、受、想、行、識），瞭解四大（地、水、火、風），理解六衰（眼、耳、鼻、舌、身、意），分別四諦（苦、集、滅、道），通達十二因緣，暢明三世（過去、現在、未來），認識和分別一切羅
【English Translation】 English version: The Bodhisattva Achamala said to Shariputra, 'A Bodhisattva who practices wisdom, deeply understands all dharmas, and therefore has no attachments, this is called wisdom. There are sixteen things that are not in accordance with wisdom. What are the sixteen? Because of ignorance, yin and yang arise, and from birth, old age, and death, they are not the same as wisdom; all actions are also different from the dust of the world, and they are not mixed with the sixty-two wrong views; they are neither arrogant nor self-deprecating, whether there is benefit or no benefit, praise or slander, commendation or loss of name, suffering or happiness, these eight worldly matters, as well as arrogance, self-importance, humility, and cautiousness, there are these twenty-one worldly matters, which are not in accordance with wisdom; they are far from all afflictions, not obscured by ignorance, awakened from sleep, free from all fears, not in accordance with sins and all mental defilements; not removing the five skandhas, therefore experiencing birth and death—being in accordance with the Mara of the body, the Mara of sin, the Mara of death, and the Mara of the heavens. All sentient beings, self, others, and life, do not seek, but only create causes and conditions; all seeking, worldly thoughts, whether it should be this way or not, right or wrong, are all bound by karma, and having attachments is contrary to the precepts. Not upholding the precepts, those who uphold the precepts, patience, anger, diligence, laziness, one-pointedness, distraction, wisdom, ignorance, to cross the boundless, arrogance, humility, all are far from these things. To be steadfast or not steadfast, this is what the Brahmins (Brahmanas) say, to have a firm will, merits that are both strong and gentle, to eliminate all thoughts, so that there is nothing remaining, then one belongs to non-action. Whether a country is beautiful or ugly, whether sentient beings are auspicious or inauspicious, all good and evil, ignorance or wisdom, birth and death or liberation, truth or untruth, all are far from all thoughts, those with wisdom have nothing to see, no form, and do not desire Nirvana.' 'What is wisdom? To observe and calculate the eight dharmas, and to understand the eight dharmas through merit. What are the eight? To understand the five skandhas (form, feeling, perception, mental formations, consciousness), to understand the four great elements (earth, water, fire, wind), to understand the six declines (eye, ear, nose, tongue, body, mind), to distinguish the four noble truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), to understand the twelve links of dependent origination, to clearly understand the three times (past, present, future), to recognize and distinguish all the Ra
漢及緣覺、至菩薩演諸法。
「何謂曉五陰？諸所生滅猶如幻化，夢中所見芭蕉、野馬，山中之響、鏡中之像、水中泡沫。觀于諸色、我人壽命，解色如此，痛如水泡、想若野馬、生死如芭蕉，識者如幻計，水泡沫、野馬、芭蕉幻化。所以者何？此微妙故。其微妙者，無我、無人，無壽、無命，是曉五陰；我人壽命猶如幻矣，識亦如幻，是曉五陰。五陰墮俗，世俗相者閃現便無，是為世相。其世相者，非常苦空、非身之業，其知是者曰曉五陰。
「何謂了四大——地、水、火、風？其法界者不為剛強、水者法界則無有水、火亦法界不以自熱、風者法界不用動搖。其四大者謂眼所識計於法界不以眼視，視悉知之；其法界者不以耳而聽聲、鼻不向香、口不味味、身不細滑、意不著法，悉解法界，悉以具足。眾生法界如講授之，嘆情志性，法界平等，平等如稱，欲界法界亦等如稱、色無色界法界悉等如稱、生死之界、泥洹之界、法身之界等稱如空，法界亦如。所以者何？有德、無德亦等如空而無有異，亦不可量悉叵稱載；其泥洹界亦復若茲，不可講說。此入法界是名曰智，號了四大。
「何謂解六衰？如解言曰：其眼亦空而無吾我亦不無我，是亦悉空。所以者何？解我空者在於諸衰而不為衰，是則名曰解
【現代漢語翻譯】 現代漢語譯本：以及緣覺（Pratyekabuddha，獨自覺悟者）、乃至菩薩（Bodhisattva，追求覺悟的修行者）闡述各種佛法。 『什麼是通曉五蘊（Skandha，構成個體經驗的五種要素）？』一切生滅現象都如同幻化，如同夢中所見的芭蕉、野馬，山中的迴響、鏡中的影像、水中的泡沫。觀察諸色（Rupa，物質形態）、我、人、壽命，理解色蘊如此，感受（Vedana，感覺）如同水泡、想（Samjna，知覺）如同野馬、生死（Samsara，輪迴）如同芭蕉，識（Vijnana，意識）如同幻覺，水泡沫、野馬、芭蕉都是幻化。為什麼呢？因為它們是微妙的。所謂的微妙，就是無我、無人，無壽、無命，這就是通曉五蘊；我、人、壽命如同幻覺，識也如同幻覺，這就是通曉五蘊。五蘊墮入世俗，世俗的現象轉瞬即逝，這就是世俗的真相。世俗的真相，是無常、苦、空，不是身體的業力，理解這些的人就叫做通曉五蘊。 『什麼是瞭解四大（Mahabhuta，構成物質世界的四大元素）——地、水、火、風？』其法界（Dharmadhatu，一切法的本性）的本質不是堅硬，水的法界中沒有水，火的法界中不以自身發熱，風的法界中不用動搖。所謂的四大，是指眼睛所識別的，在法界中不以眼睛去看，看就能完全瞭解；法界不以耳朵聽聲音、鼻子不聞香氣、嘴不品嚐味道、身體不感受細滑、意念不執著於法，完全理解法界，完全具足。眾生的法界如同講授的那樣，感嘆情志本性，法界是平等的，平等如同天平，欲界（Kamadhatu，慾望界）的法界也如同天平，色界（Rupadhatu，色界）和無色界（Arupadhatu，無色界）的法界都如同天平，生死之界、涅槃（Nirvana，解脫）之界、法身（Dharmakaya，佛的法性身）之界都如同虛空一樣平等，法界也是如此。為什麼呢？有德、無德也如同虛空一樣平等而沒有差別，也是不可衡量、不可稱量的；涅槃的境界也是如此，不可言說。進入法界就叫做智慧，稱爲了解四大。 『什麼是理解六衰（Sad Ayatana，六根的衰敗）？』如同理解所說：眼睛也是空，沒有我也沒有非我，都是空。為什麼呢？理解我空的人，處於各種衰敗之中而不被衰敗所影響，這就叫做理解六衰。
【English Translation】 English version: And also Pratyekabuddhas (those who achieve enlightenment on their own), and even Bodhisattvas (those who seek enlightenment), expound various Dharmas. 'What is understanding the five Skandhas (the five aggregates that constitute individual experience)?' All phenomena of arising and ceasing are like illusions, like the plantain trees and wild horses seen in dreams, the echoes in the mountains, the images in a mirror, and the bubbles in water. Observing forms (Rupa, material form), self, people, and lifespan, understanding form in this way, feeling (Vedana, sensation) is like a water bubble, perception (Samjna, cognition) is like a wild horse, birth and death (Samsara, cycle of rebirth) are like plantain trees, and consciousness (Vijnana, awareness) is like an illusion, water bubbles, wild horses, and plantain trees are all illusions. Why is that? Because they are subtle. What is called subtle is that there is no self, no person, no lifespan, no life, this is understanding the five Skandhas; self, people, and lifespan are like illusions, and consciousness is also like an illusion, this is understanding the five Skandhas. The five Skandhas fall into the mundane, and mundane phenomena vanish in a flash, this is the truth of the mundane. The truth of the mundane is impermanent, suffering, and empty, not the karma of the body, and those who understand this are called understanding the five Skandhas. 'What is understanding the four Mahabhutas (the four great elements that constitute the material world) - earth, water, fire, and wind?' The nature of the Dharmadhatu (the realm of all phenomena) is not hardness, in the Dharmadhatu of water there is no water, in the Dharmadhatu of fire it does not heat itself, and in the Dharmadhatu of wind it does not move. The so-called four elements refer to what the eyes recognize, in the Dharmadhatu one does not see with the eyes, seeing is to fully understand; the Dharmadhatu does not hear sounds with the ears, the nose does not smell fragrances, the mouth does not taste flavors, the body does not feel smoothness, and the mind does not cling to the Dharma, fully understanding the Dharmadhatu, fully possessing it. The Dharmadhatu of sentient beings is as taught, lamenting the nature of emotions and will, the Dharmadhatu is equal, equal like a scale, the Dharmadhatu of the desire realm (Kamadhatu, realm of desire) is also like a scale, the Dharmadhatu of the form realm (Rupadhatu, realm of form) and the formless realm (Arupadhatu, formless realm) are all like a scale, the realm of birth and death, the realm of Nirvana (liberation), and the realm of the Dharmakaya (the body of the Dharma) are all equal like emptiness, and the Dharmadhatu is also like this. Why is that? Virtue and non-virtue are also equal like emptiness without difference, and are also immeasurable and cannot be weighed; the realm of Nirvana is also like this, indescribable. Entering the Dharmadhatu is called wisdom, and is called understanding the four elements. 'What is understanding the six Ayatanas (the six sense bases)?' As it is understood: the eyes are also empty, there is no self and no non-self, all are empty. Why is that? Those who understand the emptiness of self, are in the midst of all kinds of decay without being affected by decay, this is called understanding the six Ayatanas.
於六衰。諦計六衰，不著、不斷，是為菩薩解於六衰。眼色為衰，所視不墮。所以者何？不中道取證；耳、鼻、口、身、意亦悉如是，是曰菩薩解於六衰。何謂六衰？其能分別六衰、別六衰已便入于道，不別衰者則非是道。又如菩薩用大哀故，不近、不遠；以眾生故，不捨大道亦不離施，是曰菩薩解於六衰。
「何謂別四諦？知苦習盡道不得五陰處，是曰知苦；所生為習，色現尋滅名曰為盡；得道無道心以等住故曰為道。菩薩知四諦而不取證。所以者何？護一切故，是曰別四諦。復有三事。何謂為三？其真諦相審解如本、其世俗言假有號耳、了真諦心不念有無。審解本者，一切諸色悉為平等。所以者何？不中道取證，以相為應，是則名曰別於四諦。」
阿差末菩薩曰：「其諦有一無有二也。所以者何？如來至真無所悕望，亦不想求色與無色，無所悕望這得其中是別四諦。
「復有五陰苦者是惱之相，好解空者是曰苦諦。暢達五陰所從緣起是曰習諦。所見萬物皆有想求，別了其意而不貪慕，雖不求者亦復不忘，是曰等知盡滅之義。不與去、來、今現在事而俱同塵，亦不住中，是曰盡諦。欲致道者了苦習盡不在二事——所謂二事：猶豫、結網——是曰盡諦。
「諦觀察之，知之為苦，是為菩薩別
【現代漢語翻譯】 現代漢語譯本 關於六衰（六種衰敗）。如果能如實理解六衰，既不執著也不斷絕，這就是菩薩對六衰的解脫。眼睛和所見之色是衰敗，所見之物不會使你墮落。為什麼呢？因為不以中道為證悟；耳朵、鼻子、嘴巴、身體、意識也是如此，這叫做菩薩對六衰的解脫。什麼是六衰？能夠分辨六衰，並區分六衰之後，就能進入正道，不能區分衰敗的就不是正道。又如菩薩因為大慈悲的緣故，不親近也不疏遠；爲了眾生的緣故，不捨棄大道也不離開佈施，這叫做菩薩對六衰的解脫。 什麼是區分四諦？知道五蘊（色、受、想、行、識）是苦的根源，這叫做知苦；產生的原因是習（集），色相顯現后立即消失叫做盡（滅）；證得道時心中沒有道的執著，因為安住于平等，這叫做道。菩薩知道四諦但不以此為證悟。為什麼呢？爲了守護一切眾生，這叫做區分四諦。還有三件事。什麼是三件事？真實諦的相貌要如實理解其本性，世俗的言語只是假有的名稱，瞭解真諦的心不執著于有或無。如實理解本性，一切諸色都是平等的。為什麼呢？不以中道為證悟，以相為應，這叫做區分四諦。 阿差末菩薩說：『真諦是一，而不是二。為什麼呢？如來至真，沒有絲毫的希求，也不想求色或無色，沒有希求就能得到其中，這就是區分四諦。』 『再說五陰的苦是惱的相狀，善於理解空性就叫做苦諦。通達五陰所從緣起叫做習諦。所見萬物都有想求，分別了其意而不貪慕，即使不求也不忘記，這叫做平等地知道滅盡的意義。不與過去、未來、現在的事物同流合污，也不住在中間，這叫做盡諦。想要達到道，瞭解苦、習、盡不在二事——所謂的二事：猶豫、結網——這叫做盡諦。』 『如實觀察，知道它是苦，這就是菩薩區分'
【English Translation】 English version Regarding the six decays. If one truly understands the six decays, neither clinging to them nor cutting them off, this is the Bodhisattva's liberation from the six decays. The eye and the seen colors are decays, but what is seen does not cause one to fall. Why is this? Because one does not take the middle way as proof; the ear, nose, mouth, body, and mind are all the same, this is called the Bodhisattva's liberation from the six decays. What are the six decays? Being able to distinguish the six decays, and after distinguishing them, one enters the path, not distinguishing the decays is not the path. Furthermore, because of great compassion, the Bodhisattva is neither close nor distant; for the sake of sentient beings, they do not abandon the great path nor leave giving, this is called the Bodhisattva's liberation from the six decays. What is distinguishing the Four Noble Truths? Knowing that the five aggregates (form, feeling, perception, mental formations, consciousness) are the source of suffering, this is called knowing suffering; the cause of arising is accumulation, the appearance of form and its immediate disappearance is called cessation; when one attains the path, there is no attachment to the path in the mind, because one dwells in equality, this is called the path. The Bodhisattva knows the Four Noble Truths but does not take them as proof. Why is this? To protect all beings, this is called distinguishing the Four Noble Truths. There are also three things. What are the three things? The true nature of the true truth should be understood as it is, worldly words are just temporary names, the mind that understands the true truth does not cling to existence or non-existence. Truly understanding the nature, all forms are equal. Why is this? Not taking the middle way as proof, responding with the form, this is called distinguishing the Four Noble Truths. Bodhisattva Achamala said: 'The truth is one, not two. Why is this? The Tathagata is the ultimate truth, without any desire, and does not seek form or formlessness, without desire one can attain it, this is distinguishing the Four Noble Truths.' 'Furthermore, the suffering of the five aggregates is the appearance of affliction, being good at understanding emptiness is called the truth of suffering. Thoroughly understanding the arising of the five aggregates is called the truth of accumulation. All things seen have desires, distinguishing their meaning without craving, even if not seeking, one does not forget, this is called equally knowing the meaning of cessation. Not being in harmony with the past, future, and present, nor dwelling in the middle, this is called the truth of cessation. To attain the path, understanding that suffering, accumulation, and cessation are not in two things—the so-called two things: hesitation and entanglement—this is called the truth of cessation.' 'Truly observing, knowing it is suffering, this is the Bodhisattva distinguishing'
於四諦。一切所見苦、樂、善、惡，心睹世間悉了本末，是曰知苦。諸緣皆苦是名曰習。解慕世苦不以為求，雖不求望，不墮盡證。所以者何？不中取證故，是曰菩薩因知求道。猶欲渡水而不求船，不能橫越，思惟其便：『若得板木，乘騎其上可以得度。』所以者何？不憂不度、不愁在苦，作是行住如四諦教，不以色諍而墮取證，是曰菩薩別於諦矣。意察生苦，苦從緣生亦不從緣，是曰知生。一切所生亦無所生、無有起者，亦不滅盡、不興滅意，是曰意寂而苦滅矣。樂知求勝而伏其心，意解入此，是曰知道不住其中。所以者何？慧無住故，是曰菩薩別知四諦。
「何謂達於十二因緣？謂因無明便致生死，如諸法教，其有所生了不可見亦不可知。所以者何？無有生故，亦非不生，以瞭如斯因緣之事，緣求泥洹。諦了眾生所行不等有上、中、下，緣作罪福故造行道，所當致者興無生緣，修諸法業與道合者，是為名曰解十二緣。設無是緣則消除矣，所謂消除謂無明滅。無明滅者謂老、病、死滅，老、死已滅，能達此者解十二緣。諸所有因悉法所總，諸所有緣皆法所合，其因緣合非我、非彼，亦復不是我人壽命，悉無所入。如是入者不在一切諸所有也，其意普解是十二緣。菩薩悉欲具足諸法；具諸法已皆了無常，不墮取
【現代漢語翻譯】 現代漢語譯本：關於四聖諦（苦、集、滅、道）。一切所見，無論是苦、樂、善、惡，內心觀察世間萬象，都能明瞭其根本和末梢，這叫做知苦。諸種因緣皆是苦的根源，這叫做知集。理解並厭惡世間的苦，不因此而尋求解脫，雖然不尋求解脫，也不會因此而墮入證悟的境界。這是為什麼呢？因為不執著于證悟，這叫做菩薩因知而求道。如同想要渡河卻不尋求船隻，無法橫渡，於是思考方便之法：『如果得到木板，乘騎其上就可以渡過。』這是為什麼呢？不憂慮無法渡過，不愁困於苦難，按照四聖諦的教導修行，不因執著於色相而墮入證悟，這叫做菩薩對四聖諦的獨特理解。用心觀察生之苦，苦從因緣而生，但也不完全依賴因緣，這叫做知生。一切所生之物，實際上無所生，沒有真正的開始，也不會完全滅盡，不產生生滅的念頭，這叫做心意寂靜而苦滅。樂於求得殊勝的智慧並降伏其心，內心理解並進入這種境界，這叫做知道而不執著于其中。這是為什麼呢？因為智慧沒有執著，這叫做菩薩對四聖諦的獨特理解。 什麼是通達十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）？意思是說，因為無明而導致生死，如同諸法所教導的那樣，其所生之物是不可見也不可知的。這是為什麼呢？因為沒有真正的生，也不是不生，因為理解了這樣的因緣關係，所以尋求涅槃。仔細觀察眾生的行為，有上、中、下之分，因為造作罪業或福德而修行，所應當達到的境界是生起無生的因緣，修習諸法與道相合，這叫做理解十二因緣。如果不存在這些因緣，那麼這些因緣就會消除，所謂的消除是指無明滅。無明滅是指老、病、死滅，老、死已經滅除，能夠通達這一點的人就理解了十二因緣。所有因都由法所總攝，所有緣都由法所結合，其因緣的結合既不是我，也不是他，也不是我人壽命，都沒有任何歸屬。像這樣理解的人，不在一切諸所有之中，其心意普遍理解這十二因緣。菩薩想要圓滿一切諸法；圓滿諸法之後，都明白諸法無常，不墮入執著。
【English Translation】 English version: Regarding the Four Noble Truths (duhkha, samudaya, nirodha, marga). All that is seen, whether suffering, pleasure, good, or evil, the mind observes the world and understands its beginning and end, this is called knowing suffering. All conditions are the source of suffering, this is called knowing the origin of suffering. Understanding and detesting worldly suffering, not seeking liberation because of it, although not seeking liberation, one will not fall into the state of enlightenment. Why is this? Because one does not cling to enlightenment, this is called a Bodhisattva seeking the path because of knowledge. It is like wanting to cross a river but not seeking a boat, unable to cross, so one thinks of a convenient method: 'If I get a plank, riding on it I can cross.' Why is this? Not worrying about not being able to cross, not being troubled by suffering, practicing according to the teachings of the Four Noble Truths, not falling into enlightenment because of clinging to form, this is called a Bodhisattva's unique understanding of the Four Noble Truths. Carefully observing the suffering of birth, suffering arises from conditions, but it is not entirely dependent on conditions, this is called knowing birth. All that is born, in reality, is not born, there is no real beginning, nor will it completely cease, not generating the thought of arising and ceasing, this is called the mind being tranquil and suffering ceasing. Gladly seeking superior wisdom and subduing the mind, the mind understands and enters this state, this is called knowing without clinging to it. Why is this? Because wisdom has no clinging, this is called a Bodhisattva's unique understanding of the Four Noble Truths. What is understanding the Twelve Links of Dependent Origination (avidya, samskara, vijnana, namarupa, sadayatana, sparsa, vedana, trsna, upadana, bhava, jati, jaramarana)? It means that because of ignorance, birth and death occur, as the Dharma teaches, what is born is neither visible nor knowable. Why is this? Because there is no real birth, nor is it not born, because one understands such causal relationships, one seeks Nirvana. Carefully observing the actions of sentient beings, there are superior, middle, and inferior, because of creating sins or merits, one practices, the state that should be reached is to generate the conditions of non-birth, practicing all Dharmas that are in accordance with the path, this is called understanding the Twelve Links of Dependent Origination. If these conditions do not exist, then these conditions will be eliminated, the so-called elimination refers to the extinction of ignorance. The extinction of ignorance refers to the extinction of old age, sickness, and death, old age and death have already been extinguished, one who can understand this understands the Twelve Links of Dependent Origination. All causes are encompassed by the Dharma, all conditions are combined by the Dharma, the combination of these causes and conditions is neither me nor him, nor is it my life, there is no belonging. One who understands in this way is not among all things, their mind universally understands these Twelve Links of Dependent Origination. Bodhisattvas want to perfect all Dharmas; after perfecting all Dharmas, they understand that all Dharmas are impermanent, and do not fall into clinging.
證。所以者何？護眾生故，是曰菩薩解十二緣。
「何謂明三世？悉知去意，有德、無德，觀身、他人等無有異。所以者何？身有誤失、他人有過悉代悔之，逮所作福，因此福祚發心求道，是為菩薩過去功德。其當來意所作功德，悉用發心立菩薩愿，諸所發心以護制持，執心堅固不受濁意是當來福。今現在意所作功德，以正眾緣是為功德，悉舍諸穢、不隨非教是不離德。所以者何？近佛道故，是現在福。察去、來、今，信三世空，觀三世法，則以智慧無元勸助。
「去來今佛用善權故，曰則三世諸去法盡。所以者何？不可見故。不以去德而變其心，諸當來法視無所生不以是疑，察現在法亦無所住則無處所。所以者何？不捨道心，是故名曰明於三世普達智慧。
「過去已滅、當來未至、現在無住，智無破壞，菩薩興德悉欲合同，是故名曰明於三世。以慧悉念過去功德。所以者何？今者所作皆前世福，因發來心當來發心故，斯智慧業具足所愿，其現作德不以為難。所以者何？菩薩愿故，是則名曰明於三世。為諸眾生於過去世悉知作德。所以者何？護眾生故。往古所教今續化之，所教訓者欲令其人見當來佛神足變化，於法道義便有增益，有增益已亦增福利益諸群黎。佛以興世多所饒益，其所誓願悉無掛礙
【現代漢語翻譯】 現代漢語譯本：這是什麼原因呢？因為菩薩要守護眾生，這就是所謂的菩薩理解十二因緣。 什麼是明瞭三世呢？完全知曉過去的想法，不論是有德還是無德，觀察自身和他人等，都無差別。這是什麼原因呢？自身有錯誤或他人有過失，都代替他們懺悔，獲得所做的福德，因此福報而發心求道，這就是菩薩過去的功德。他們未來所想所做的功德，都用來發心立下菩薩的誓願，所有發的心都用來守護和控制，保持心志堅定而不受污濁的想法影響，這就是未來的福德。現在所想所做的功德，以正確的因緣為功德，捨棄一切污穢，不隨從不正的教導，這就是不離德。這是什麼原因呢？因為接近佛道，這就是現在的福德。觀察過去、未來、現在，相信三世皆空，觀察三世的法，就用無始的智慧來勸導幫助。 過去、未來、現在的佛陀因為善巧方便的緣故，說三世的諸法都已滅盡。這是什麼原因呢？因為不可見。不因為過去的功德而改變心意，看待未來的法如同無所生，不因此而疑惑，觀察現在的法也無所住，所以沒有處所。這是什麼原因呢？因為不捨棄道心，所以稱為明瞭三世，普遍通達智慧。 過去已經滅盡，未來尚未到來，現在沒有停留，智慧沒有破壞，菩薩興起功德都想要和合，所以稱為明瞭三世。用智慧憶念過去功德。這是什麼原因呢？現在所做的一切都是前世的福德，因為發起了未來的心，所以智慧的業力具足所愿，現在所做的功德不認為是困難。這是什麼原因呢？因為菩薩的誓願，這就是所謂的明瞭三世。爲了眾生，在過去世完全知曉所做的功德。這是什麼原因呢？爲了守護眾生。過去所教導的，現在繼續教化，所教訓的，是想讓人們看到未來佛的神足變化，對於佛法道義便會有所增益，有所增益后也會增加福報利益眾生。佛陀出現於世，多有饒益，他們所發的誓願都沒有障礙。
【English Translation】 English version: Why is that? It is because Bodhisattvas protect sentient beings; this is what is called a Bodhisattva's understanding of the twelve links of dependent origination. What is meant by understanding the three periods of time? It is to fully know past intentions, whether virtuous or non-virtuous, observing oneself and others without distinction. Why is that? If one has faults or others have transgressions, one repents on their behalf, attaining the merits of one's actions. Because of these merits, one resolves to seek the Way. This is the past merit of a Bodhisattva. The merits of their future intentions and actions are all used to resolve to establish Bodhisattva vows. All resolutions are used to protect and control, maintaining a firm mind that is not influenced by defiled thoughts. This is future merit. The merits of present intentions and actions are based on correct conditions, abandoning all impurities, not following incorrect teachings, and thus not deviating from virtue. Why is that? Because one is close to the Buddha's path, this is present merit. Observing the past, future, and present, believing in the emptiness of the three periods of time, and observing the Dharma of the three periods of time, one uses beginningless wisdom to encourage and assist. The Buddhas of the past, future, and present, due to their skillful means, say that all dharmas of the three periods of time are extinguished. Why is that? Because they are invisible. One does not change one's mind because of past merits. One views future dharmas as if they have no origin, and does not doubt this. Observing present dharmas, one also finds no abiding place, thus there is no location. Why is that? Because one does not abandon the mind of the Way, therefore it is called understanding the three periods of time, universally attaining wisdom. The past is extinguished, the future has not yet arrived, and the present has no abiding place. Wisdom is not destroyed. Bodhisattvas arise with merits, all desiring to harmonize. Therefore, it is called understanding the three periods of time. With wisdom, one remembers past merits. Why is that? All that is done now is the merit of past lives. Because one has generated the future mind, the karma of wisdom fulfills one's wishes. The merits one does now are not considered difficult. Why is that? Because of the Bodhisattva's vows, this is what is called understanding the three periods of time. For the sake of all sentient beings, one fully knows the merits done in past lives. Why is that? To protect sentient beings. What was taught in the past is continued to be taught now. What is taught is to allow people to see the future Buddha's miraculous powers and transformations, so that they may increase their understanding of the Dharma and the Way. Having increased their understanding, they will also increase their merits and benefit all beings. The Buddha appears in the world to greatly benefit, and their vows have no obstacles.
，是則名曰明於三世。
「何謂明解羅漢及緣覺乘、諸菩薩德？若無佛者則無羅漢，佛興於世有羅漢法。羅漢法者因聲聽解，得聞聲者便備戒禁，戒禁已備謂以如戒，已如戒者具戒、定、慧、度、知見品，是則名曰明解聲聞。從是所緣得阿羅漢，知德無德而了非常，得脫生死在於三界，悉厭眾欲達非常苦。所以者何？諸法無常。其泥洹寂亦無所有、不求所生。所以者何？畏生死故。畏生死者不信俗業，身如怨仇、四大若蚖、六衰空野，不願所生五趣周旋，受泥洹護，如是行者明解聲聞。
「何謂識解緣覺者菩薩皆知？云何緣覺所造立德、所興功祚出羅漢上？所以者何？所行精進超越過上，施與、持戒聲聞不逮。所以者何？聲聞所行其心局迮，所奉供佛慧不足言，既入佛法所學樂小，不愚、不慧。所以者何？聞眾樂音而穢厭之，所學少少常喜懷恨，依大德勉而樂尊務，所興施與思十二緣，由求得脫。己身校計，獨信守道，從緣起行而建立功德，是則名曰識解緣覺。
「何謂暢解大乘之業？所入曉德不可稱載，其乘廣大曠然無極，為眾生黨行權方便；其德莊嚴不以為難，皆惠眾生之所欽樂。以度無極化成大乘，悉知一切人心所行，欲度脫之。越眾緣起，不謂佛道為難得也，復以光明照于眾生，其心特尊
【現代漢語翻譯】 現代漢語譯本：這就是所謂的明瞭三世。 『什麼叫做明瞭解羅漢和緣覺乘、諸菩薩的功德？如果沒有佛，就沒有羅漢；佛出現在世間，才有羅漢的法。羅漢的法是因聽聞佛聲而理解，聽到佛聲的人就具備戒律，戒律具備了就稱為如戒，已經如戒的人就具備戒、定、慧、度、知見等品德，這就叫做明瞭解聲聞。從所緣的境界得到阿羅漢果位，知道功德和無功德，並且了知諸法無常，得以脫離生死輪迴，處於三界之外，厭惡一切慾望，通達無常的苦。為什麼呢？因為諸法都是無常的。他們的涅槃寂靜也是空無所有，不求來生。為什麼呢？因為畏懼生死。畏懼生死的人不相信世俗的業報，把身體看作仇敵，把四大看作毒蛇，把六衰看作空曠的荒野，不願在五道中輪迴，接受涅槃的庇護，像這樣修行的人就是明瞭解聲聞。 『什麼叫做識解緣覺，菩薩都瞭解？緣覺所建立的功德、所興起的功業為什麼會超過羅漢？因為他們所行的精進超越了羅漢，佈施和持戒方面聲聞都比不上。為什麼呢？因為聲聞所行的心胸狹窄，供養佛的智慧不足以言說，進入佛法后所學的也只是小乘，既不愚昧也不聰慧。為什麼呢？因為聽到眾樂之音就感到厭惡，所學的很少，常常心懷怨恨，依靠大德勉勵才樂於尊崇事務，所興起的佈施是思惟十二因緣，爲了求得解脫。自己衡量，獨自信守道法，從因緣生起而建立功德，這就叫做識解緣覺。 『什麼叫做暢解大乘的業？所進入的智慧功德不可稱量，其乘廣大無邊，爲了眾生而行權巧方便；其功德莊嚴而不以為難，都惠及眾生所欽佩和喜樂。以度無極來化成大乘，完全瞭解一切人心中的想法，想要度脫他們。超越眾緣生起，不認為佛道難以獲得，又以光明照耀眾生，其心特別尊貴。
【English Translation】 English version: This is what is called understanding the three periods of time. 『What is meant by clearly understanding the virtues of Arhats, Pratyekabuddhas, and Bodhisattvas? If there is no Buddha, there are no Arhats; when a Buddha appears in the world, there is the Dharma of Arhats. The Dharma of Arhats is understood through hearing the Buddha's voice; those who hear the voice then possess the precepts. Having the precepts is called being in accordance with the precepts; those who are in accordance with the precepts possess the virtues of precepts, concentration, wisdom, liberation, and knowledge and vision. This is called clearly understanding the Sravakas. From the object of their contemplation, they attain Arhatship, knowing both virtue and non-virtue, and understanding that all dharmas are impermanent. They are liberated from the cycle of birth and death, existing beyond the three realms, detesting all desires, and comprehending the suffering of impermanence. Why is this so? Because all dharmas are impermanent. Their Nirvana is also empty and without substance, and they do not seek rebirth. Why is this so? Because they fear birth and death. Those who fear birth and death do not believe in worldly karma, they regard their bodies as enemies, the four elements as venomous snakes, and the six senses as empty wilderness. They do not wish to revolve in the five realms of existence, and they accept the protection of Nirvana. Those who practice in this way are said to clearly understand the Sravakas. 『What is meant by understanding the Pratyekabuddhas, which Bodhisattvas also understand? Why do the virtues and merits established by Pratyekabuddhas surpass those of Arhats? Because their practice of diligence surpasses that of Arhats, and their generosity and adherence to precepts are unmatched by Sravakas. Why is this so? Because the minds of Sravakas are narrow, their wisdom in offering to the Buddha is insufficient to speak of, and after entering the Buddha's Dharma, they only learn the small vehicle, being neither foolish nor wise. Why is this so? Because they are disgusted by the sounds of music, they learn very little, and they often harbor resentment. They rely on the encouragement of great virtues and are fond of respecting duties. Their acts of generosity are based on contemplating the twelve links of dependent origination, seeking liberation. They measure themselves, solely believing in and upholding the Dharma, establishing merits from the arising of conditions. This is called understanding the Pratyekabuddhas. 『What is meant by thoroughly understanding the practices of the Mahayana? The wisdom and virtues they enter are immeasurable, their vehicle is vast and boundless, and they practice skillful means for the sake of all beings. Their virtues are adorned without difficulty, and they benefit all beings, who admire and rejoice in them. They transform into the Mahayana by means of boundless liberation, fully understanding the thoughts of all beings, desiring to liberate them. They transcend the arising of all conditions, not considering the Buddha's path to be difficult to attain, and they illuminate all beings with their light, their minds being especially noble.'
卓然無侶。度一切苦，曉了諸法，無有陰蓋，降伏眾邪，皆令清和。總攝道法三十七品，威德殊特猶跱幢幡，游十二緣不著、不斷，諸所可見——憂戚、睡眠、淫恚、調戲——不可之事悉遠離之，真以佛慧諸相種好而為綺飾，以乘嚴己身、口、意行。所以者何？無有罪咎，是則名曰大乘功德，大乘功德則是天上天下眾生之度。
「何謂一切眾生之度？諸法悉合謂脫不脫，脫不脫者，菩薩大士充續功祚是名曰脫。曉了生死所興功德謂身、口、心，以明曉了口作功德、身立福祚，身、口、心行三事生死，菩薩以緣曉知脫便，愿薩云若諸通敏慧，是曰明達。脫以復曉諸不脫者，五度無極入智度無極，謂為脫者不以為難，解度無極常悉總攝，菩薩善權皆蒙光明照於一切。所以者何？則以四事總及他人，無我、無人，無壽、無命，無執、無舍，是故分別。用脫之故造菩薩愿、明解度脫，謂于生死稍稍得進以無所斷；無所斷者不滅生死；不滅生死者是為菩薩無所破壞。所以者何？不與無瞻勢者從事，以是故曰分別。
「未脫空無想愿，以此法察曉了諸見菩薩信故。所以者何？於三脫中能不墮者是曰未脫，謂不取證；在於三界而無所著，是名曰脫，雖在三界廣施方便。所以者何？用明智故不墮取證，是則名曰曉了脫德。
【現代漢語翻譯】 現代漢語譯本：
他卓然獨立，沒有同伴。他超越一切痛苦，明瞭一切諸法，沒有煩惱的遮蔽，降伏一切邪惡，使一切都清凈和諧。他總攝了三十七道品，威德殊勝，猶如高聳的旗幟。他遊歷於十二因緣，不執著，也不斷滅。所有可見的——憂愁、睡眠、淫慾、嗔恚、戲弄——這些不可為之事，他都完全遠離。他以佛的智慧和諸相好莊嚴自身，以大乘的修行來嚴飾自己的身、口、意行為。這是為什麼呢？因為他沒有任何罪過，這被稱為大乘功德。大乘功德是天上天下一切眾生的救度。
『什麼是一切眾生的救度呢？』一切諸法都和合，稱為解脫與不解脫。所謂解脫與不解脫，是菩薩大士不斷積累功德，這稱為解脫。明瞭生死所產生的功德，是指身、口、意。通過明瞭口所作的功德、身所立的福報，身、口、意三事在生死中輪迴。菩薩通過因緣明瞭脫離生死的方法，願望像薩云那樣通達敏銳的智慧，這稱為明達。解脫之後，還要明瞭那些不解脫的，五度（佈施、持戒、忍辱、精進、禪定）達到圓滿，進入智慧的圓滿，認為解脫並不困難。理解圓滿的解脫，常常能夠總攝一切。菩薩善巧方便，都蒙受光明照耀一切。這是為什麼呢？因為他用四種方法來幫助他人：無我、無人、無壽、無命，無執著、無捨棄，所以要分別。爲了解脫的緣故，發菩薩愿，明瞭解脫的方法，在生死中逐漸進步，沒有斷滅。所謂沒有斷滅，就是不滅生死。不滅生死，這就是菩薩沒有破壞。這是為什麼呢？因為不與那些沒有遠見的人交往，所以說要分別。
『沒有脫離空、無想、無愿，』用這種方法來觀察，明瞭各種見解，菩薩因此而生起信心。這是為什麼呢？在三種解脫中能夠不墮落的，這稱為沒有脫離，即不取證。雖然在三界之中，卻沒有任何執著，這稱為解脫，雖然在三界中，卻廣施方便。這是為什麼呢？因為用明智的緣故，不墮入取證，這稱為明瞭脫離的功德。 現代漢語譯本：
他卓然獨立，沒有同伴。他超越一切痛苦，明瞭一切諸法，沒有煩惱的遮蔽，降伏一切邪惡，使一切都清凈和諧。他總攝了三十七道品，威德殊勝，猶如高聳的旗幟。他遊歷於十二因緣，不執著，也不斷滅。所有可見的——憂愁、睡眠、淫慾、嗔恚、戲弄——這些不可為之事，他都完全遠離。他以佛的智慧和諸相好莊嚴自身，以大乘的修行來嚴飾自己的身、口、意行為。這是為什麼呢？因為他沒有任何罪過，這被稱為大乘功德。大乘功德是天上天下一切眾生的救度。
『什麼是一切眾生的救度呢？』一切諸法都和合，稱為解脫與不解脫。所謂解脫與不解脫，是菩薩大士不斷積累功德，這稱為解脫。明瞭生死所產生的功德，是指身、口、意。通過明瞭口所作的功德、身所立的福報，身、口、意三事在生死中輪迴。菩薩通過因緣明瞭脫離生死的方法，願望像薩云（菩薩名）那樣通達敏銳的智慧，這稱為明達。解脫之後，還要明瞭那些不解脫的，五度（佈施、持戒、忍辱、精進、禪定）達到圓滿，進入智慧的圓滿，認為解脫並不困難。理解圓滿的解脫，常常能夠總攝一切。菩薩善巧方便，都蒙受光明照耀一切。這是為什麼呢？因為他用四種方法來幫助他人：無我、無人、無壽、無命，無執著、無捨棄，所以要分別。爲了解脫的緣故，發菩薩愿，明瞭解脫的方法，在生死中逐漸進步，沒有斷滅。所謂沒有斷滅，就是不滅生死。不滅生死，這就是菩薩沒有破壞。這是為什麼呢？因為不與那些沒有遠見的人交往，所以說要分別。
『沒有脫離空、無想、無愿，』用這種方法來觀察，明瞭各種見解，菩薩因此而生起信心。這是為什麼呢？在三種解脫中能夠不墮落的，這稱為沒有脫離，即不取證。雖然在三界之中，卻沒有任何執著，這稱為解脫，雖然在三界中，卻廣施方便。這是為什麼呢？因為用明智的緣故，不墮入取證，這稱為明瞭脫離的功德。
【English Translation】 English version:
He stands alone, without a companion. He transcends all suffering, understands all dharmas, has no obscurations, subdues all evils, and brings about purity and harmony. He encompasses the thirty-seven factors of enlightenment, his majestic virtue is extraordinary, like a towering banner. He travels through the twelve links of dependent origination, neither clinging nor severing. All that is visible—sorrow, sleep, lust, anger, and playfulness—these improper things he completely avoids. He adorns himself with the wisdom of the Buddha and the auspicious marks, and uses the practice of the Mahayana to adorn his actions of body, speech, and mind. Why is this so? Because he has no faults, this is called the merit of the Mahayana. The merit of the Mahayana is the salvation of all beings in heaven and on earth.
'What is the salvation of all beings?' All dharmas are combined, called liberation and non-liberation. So-called liberation and non-liberation is that the Bodhisattva Mahasattvas continuously accumulate merit, this is called liberation. Understanding the merit arising from birth and death refers to body, speech, and mind. By understanding the merit of speech, the blessings established by the body, the three actions of body, speech, and mind cycle through birth and death. The Bodhisattva, through conditions, understands the method of escaping birth and death, wishing for wisdom as penetrating and sharp as Sarva (a Bodhisattva), this is called understanding. After liberation, one must also understand those who are not liberated, the five perfections (generosity, morality, patience, diligence, meditation) reach perfection, entering the perfection of wisdom, considering liberation not difficult. Understanding perfect liberation, one can always encompass everything. The Bodhisattva's skillful means are all illuminated by light, shining on everything. Why is this so? Because he uses four methods to help others: no self, no person, no lifespan, no fate, no attachment, no abandonment, therefore, one must discern. For the sake of liberation, one makes the Bodhisattva vow, understanding the method of liberation, gradually progressing in birth and death, without severing. So-called without severing, is not extinguishing birth and death. Not extinguishing birth and death, this is the Bodhisattva's non-destruction. Why is this so? Because one does not associate with those who have no foresight, therefore it is said to discern.
'Not liberated from emptiness, no-thought, no-wish,' using this method to observe, understanding various views, the Bodhisattva thus generates faith. Why is this so? Among the three liberations, being able to not fall, this is called not liberated, that is, not attaining realization. Although in the three realms, yet without any attachment, this is called liberation, although in the three realms, one widely practices skillful means. Why is this so? Because using wisdom, one does not fall into attaining realization, this is called understanding the merit of liberation. English version:
He stands alone, without a companion. He transcends all suffering, understands all dharmas, has no obscurations, subdues all evils, and brings about purity and harmony. He encompasses the thirty-seven factors of enlightenment, his majestic virtue is extraordinary, like a towering banner. He travels through the twelve links of dependent origination, neither clinging nor severing. All that is visible—sorrow, sleep, lust, anger, and playfulness—these improper things he completely avoids. He adorns himself with the wisdom of the Buddha and the auspicious marks, and uses the practice of the Mahayana to adorn his actions of body, speech, and mind. Why is this so? Because he has no faults, this is called the merit of the Mahayana. The merit of the Mahayana is the salvation of all beings in heaven and on earth.
'What is the salvation of all beings?' All dharmas are combined, called liberation and non-liberation. So-called liberation and non-liberation is that the Bodhisattva Mahasattvas continuously accumulate merit, this is called liberation. Understanding the merit arising from birth and death refers to body, speech, and mind. By understanding the merit of speech, the blessings established by the body, the three actions of body, speech, and mind cycle through birth and death. The Bodhisattva, through conditions, understands the method of escaping birth and death, wishing for wisdom as penetrating and sharp as Sarva (a Bodhisattva), this is called understanding. After liberation, one must also understand those who are not liberated, the five perfections (generosity, morality, patience, diligence, meditation) reach perfection, entering the perfection of wisdom, considering liberation not difficult. Understanding perfect liberation, one can always encompass everything. The Bodhisattva's skillful means are all illuminated by light, shining on everything. Why is this so? Because he uses four methods to help others: no self, no person, no lifespan, no fate, no attachment, no abandonment, therefore, one must discern. For the sake of liberation, one makes the Bodhisattva vow, understanding the method of liberation, gradually progressing in birth and death, without severing. So-called without severing, is not extinguishing birth and death. Not extinguishing birth and death, this is the Bodhisattva's non-destruction. Why is this so? Because one does not associate with those who have no foresight, therefore it is said to discern.
'Not liberated from emptiness, no-thought, no-wish,' using this method to observe, understanding various views, the Bodhisattva thus generates faith. Why is this so? Among the three liberations, being able to not fall, this is called not liberated, that is, not attaining realization. Although in the three realms, yet without any attachment, this is called liberation, although in the three realms, one widely practices skillful means. Why is this so? Because using wisdom, one does not fall into attaining realization, this is called understanding the merit of liberation.
所造功法皆以具足諸通敏慧，已具通慧不離普智，是曉諸法。」
阿差末菩薩謂舍利弗：「是八事法與智慧合而不可盡，是智慧法咸知分明；以能分明，如佛法者無有殊異。所以者何？以去睡眠、非法之故，是則願力便逮道法。諸經慧相智慧光明照于本際，已入于慧，諸欲見者悉以曉了能至泥洹。總持慧故不捨道法，以信智慧眾垢悉除。其大智者則是諸法之元首也，自然慧者無有師主，皆解諸欲而無所著。所以者何？因逮道明，以慧斷根故不可盡。
「眾想悉空，所以造根由癡冥故。欲致聖明則以慧藥教守道者鹹得正住，其來學者以慧訓誨各使得所，用智慧明悉照癡冥各令得明。其無眼者悉獲法眼僉得徹視，無餘慧明皆越諸色，真諦之慧無復結網。以慧教告，其不伏者悉令自降，為諸闇冥顯智慧眼。不可盡慧靡所不入、行莫不周。所以者何？暢十二緣，所宣智明解諸縛著令無誤失，不以生死而為迷荒。」
阿差末菩薩謂舍利弗：「菩薩大士以慧總攬入眾生心，隨其所行皆見心念，明解分別群黎之黨，無功德者以慧導利。菩薩智慧悉遍聲聞、緣覺之乘，上至正覺，是為慧處。斯菩薩學名曰智慧而不可盡，演智度無極暢不可盡。」
說道品法時，三萬二千菩薩悉得無所從生法忍。
阿差末
【現代漢語翻譯】 現代漢語譯本：所修習的功法都具備各種神通和敏銳的智慧，已經具備神通智慧的人不會離開普遍的智慧，因此能夠明曉一切法。 阿差末菩薩對舍利弗說：『這八種法與智慧結合在一起是無窮無盡的，這些智慧之法都能清楚地瞭解；因為能夠清楚地瞭解，所以與佛法沒有差別。為什麼呢？因為去除了睡眠和非法，這樣願力就能達到道法。各種經典中智慧的形象和智慧的光明照耀著根本的實際，已經進入智慧的人，所有想見到的人都能明白，能夠到達涅槃。因為總持智慧而不捨棄道法，憑藉對智慧的信心，一切污垢都能消除。那些具有大智慧的人是諸法的首領，自然而有的智慧沒有老師和主宰，都能理解各種慾望而不執著。為什麼呢？因為達到了道明，用智慧斷除根本，所以是無窮無盡的。 『各種想法都是空虛的，之所以產生根源是因為愚癡和昏暗。想要達到聖明的境界，就用智慧的藥物教導修行者，使他們都能安住正道，那些前來學習的人用智慧教導，使他們各自得到所應得的，用智慧的光明照耀一切愚癡和昏暗，使他們都能得到光明。那些沒有眼睛的人都能獲得法眼，都能徹底看清，沒有剩餘的智慧光明，都能超越各種色相，真諦的智慧不再有束縛。用智慧教導，那些不服從的人都能讓他們自己降服，為各種黑暗顯現智慧的眼睛。無窮無盡的智慧無所不入，所行之處無不周遍。為什麼呢？因為通暢地解釋十二因緣，所宣說的智慧光明能夠解脫各種束縛，使人不會迷失，不會因為生死而感到迷惑。』 阿差末菩薩對舍利弗說：『菩薩大士用智慧總攬一切，進入眾生的內心，隨著他們所行，都能看到他們的心念，明白地分辨眾生的類別，對於沒有功德的人，用智慧引導他們獲得利益。菩薩的智慧遍及聲聞、緣覺的乘，上至正覺，這就是智慧的所在。這種菩薩的學問名為智慧，是無窮無盡的，演說智慧的度無極，通暢而無窮無盡。』 在宣說道品法的時候，三萬二千菩薩都獲得了無所從生法忍。 阿差末
【English Translation】 English version: 'All the practices cultivated are endowed with all kinds of supernormal powers and keen wisdom. Those who already possess supernormal powers and wisdom do not depart from universal wisdom, and thus they understand all dharmas.' The Bodhisattva Achala said to Shariputra, 'These eight dharmas, when combined with wisdom, are inexhaustible. These dharmas of wisdom can all be clearly understood; because they can be clearly understood, they are no different from the Buddha's Dharma. Why is this so? Because sleep and non-dharma are removed, thus the power of vows can attain the Dharma of the Path. The images of wisdom and the light of wisdom in various scriptures illuminate the fundamental reality. Those who have already entered wisdom, all who wish to see can understand and reach Nirvana. Because of upholding wisdom, they do not abandon the Dharma of the Path. Through faith in wisdom, all defilements can be eliminated. Those with great wisdom are the leaders of all dharmas. Natural wisdom has no teacher or master, and they can all understand various desires without attachment. Why is this so? Because they have attained the clarity of the Path, and with wisdom, they cut off the roots, so it is inexhaustible.' 'All thoughts are empty, and the reason for the arising of roots is due to ignorance and darkness. If one wishes to attain the state of sagehood, then one should use the medicine of wisdom to teach practitioners, so that they can all abide in the right path. Those who come to learn are taught with wisdom, so that they each obtain what they should. Use the light of wisdom to illuminate all ignorance and darkness, so that they can all obtain light. Those who have no eyes can obtain the Dharma eye, and they can all see clearly. There is no remaining light of wisdom, and they can all transcend various forms. The wisdom of true reality no longer has any bonds. Teach with wisdom, and those who do not submit can be made to surrender themselves. For all darkness, reveal the eye of wisdom. Inexhaustible wisdom enters everywhere, and its practice is all-encompassing. Why is this so? Because it clearly explains the twelve links of dependent origination, and the light of wisdom that is proclaimed can liberate all bonds, so that one will not be lost, and will not be confused by birth and death.' The Bodhisattva Achala said to Shariputra, 'The great Bodhisattva uses wisdom to encompass everything, entering the minds of sentient beings. According to their actions, they can see their thoughts. They clearly distinguish the categories of sentient beings, and for those without merit, they guide them with wisdom to obtain benefits. The Bodhisattva's wisdom pervades the vehicles of Sravakas and Pratyekabuddhas, up to the Right Enlightenment. This is the place of wisdom. This Bodhisattva's learning is called wisdom, and it is inexhaustible. It expounds the immeasurable perfection of wisdom, which is clear and inexhaustible.' When the Dharma of the Chapter on the Path was being expounded, thirty-two thousand Bodhisattvas all attained the Dharma-acceptance of non-origination. Achala
菩薩復謂舍利弗：「慈氏菩薩而不可盡。所以者何？其慈曠大，無邊際故，仁若虛空不可限量。所以無邊者，猶若眾生四大如空無所不周，以慈普覆亦如四大——地、水、火、風——不可稱限故不可盡。菩薩弘慈亦復若茲，不可窮極故曰無際。猶空無邊，一切四大悉不可量；眾生無盡、仁不可限，故曰菩薩大慈無盡。」
爾時，舍利弗問阿差末：「眾生四大數不可盡，為何謂也？」
阿差末曰：「地、水、火、風，其數過於藥草、叢林。」
時舍利弗復問：「可為眾生興引譬乎？」
阿差末曰：「可假借喻，不可以民庶為數極。」
舍利弗問：「所喻云何？」
阿差末曰：「猶如東、西、南、北、四維、上、下合為世界，各如江沙十方佛土合為大海，取一切人盡住海邊，各以一毛取海水數——舉一渧水為一江沙人、舉二渧水為二江沙人——如是渧數大海水盡，眾生之限不可盡極；群黎四大亦不可數亦復若斯，菩薩大慈靡所不周。」
阿差末菩薩謂舍利弗：「若能弘慈，其德福慶不可盡極。」
舍利弗言：「實不可盡。」
阿差末曰：「若有菩薩聞眾生數不可窮盡，不恐、不懼、不以懷懅，爾乃應曰慈不可盡。」
阿差末謂舍利弗言：「其弘慈者是菩薩
【現代漢語翻譯】 現代漢語譯本：菩薩又對舍利弗（Śāriputra）說：『彌勒菩薩（Maitreya Bodhisattva）的慈悲是無法窮盡的。這是為什麼呢？因為他的慈悲廣大無邊，就像虛空一樣不可測量。之所以說無邊，就像眾生的四大（地、水、火、風）如同虛空一樣無所不周，他的慈悲普遍覆蓋也像四大一樣——地、水、火、風——無法稱量，所以無法窮盡。菩薩的弘大慈悲也像這樣，無法窮盡，所以說無邊無際。就像虛空無邊，一切四大都無法測量；眾生無盡，慈悲也無法限制，所以說菩薩的大慈悲是無盡的。』 當時，舍利弗問阿差末（Akṣayamati）菩薩：『眾生的四大數量無法窮盡，這是什麼意思呢？』 阿差末菩薩說：『地、水、火、風的數量，比藥草、叢林還要多。』 當時，舍利弗又問：『可以為眾生舉個比喻嗎？』 阿差末菩薩說：『可以借用比喻，但不能用民眾的數量來作為極限。』 舍利弗問：『所用的比喻是什麼呢？』 阿差末菩薩說：『就像東、西、南、北、四維、上、下合起來成為一個世界，每個世界都像恒河沙一樣，十方佛土合起來像大海，把所有的人都聚集在海邊，每個人用一根毛髮取海水來計數——舉起一滴水算作一個恒河沙數的人，舉起兩滴水算作兩個恒河沙數的人——這樣滴盡大海的水，眾生的數量也無法窮盡；眾生的四大也無法計數，也像這樣，菩薩的大慈悲無所不周。』 阿差末菩薩對舍利弗說：『如果能夠弘揚慈悲，他的功德福報是無法窮盡的。』 舍利弗說：『確實無法窮盡。』 阿差末菩薩說：『如果有菩薩聽到眾生的數量無法窮盡，不恐懼、不害怕、不因此感到憂慮，這樣才應該說慈悲是無法窮盡的。』 阿差末菩薩對舍利弗說：『能夠弘揚慈悲的人才是菩薩。』
【English Translation】 English version: The Bodhisattva further said to Śāriputra: 『The compassion of Maitreya Bodhisattva is inexhaustible. Why is that? Because his compassion is vast and boundless, like the void, immeasurable. The reason it is said to be boundless is that, like the four great elements (earth, water, fire, and wind) of sentient beings pervading everywhere like the void, his compassion also universally covers like the four great elements—earth, water, fire, and wind—which cannot be measured, hence inexhaustible. The Bodhisattva's great compassion is also like this, boundless and limitless. Just as the void is boundless, all four great elements are immeasurable; sentient beings are endless, and compassion is limitless, therefore it is said that the Bodhisattva's great compassion is inexhaustible.』 At that time, Śāriputra asked Akṣayamati Bodhisattva: 『The number of the four great elements of sentient beings is inexhaustible, what does this mean?』 Akṣayamati Bodhisattva said: 『The number of earth, water, fire, and wind is more than that of herbs and forests.』 Then, Śāriputra asked again: 『Can an analogy be made for sentient beings?』 Akṣayamati Bodhisattva said: 『An analogy can be borrowed, but the number of people cannot be used as the limit.』 Śāriputra asked: 『What is the analogy?』 Akṣayamati Bodhisattva said: 『It is like the east, west, south, north, four intermediate directions, above, and below combined to form a world, each world like the sands of the Ganges, and the Buddha lands of the ten directions combined like a great sea. If all people were gathered at the seashore, and each person used one hair to take seawater to count—one drop of water representing one person like the sands of the Ganges, two drops of water representing two people like the sands of the Ganges—even if all the water in the sea were used up, the number of sentient beings would still be inexhaustible; the four great elements of the masses are also uncountable, and it is like this, the Bodhisattva's great compassion pervades everywhere.』 Akṣayamati Bodhisattva said to Śāriputra: 『If one can promote compassion, their merit and blessings will be inexhaustible.』 Śāriputra said: 『Indeed, it is inexhaustible.』 Akṣayamati Bodhisattva said: 『If a Bodhisattva hears that the number of sentient beings is inexhaustible, and does not fear, does not dread, and does not feel worried, then it should be said that compassion is inexhaustible.』 Akṣayamati Bodhisattva said to Śāriputra: 『Those who can promote compassion are Bodhisattvas.』
護，復為眾生有功效業。所以者何？無有失故。眾惡粗獷悉永消除，伏眾怒害及諸愛慾，其有見者莫不悅顏。所以者何？無有眾邪，諸有恐懼咸悉盡愛，其道正端而無偏邪，悉能化導諸亂心者，其有危難往就慰濟。所以者何？欲度脫故。諸有繫縛莫不解散，諸諛諂者修備質樸，唯學道要不慕世榮，悉為釋梵之所欽奉，常以智慧靡所不睹。所以者何？護眾生故。修四等心不懷異意，悉棄塵勞入佛道要，總持慧業以德自嚴、以超眾德，三十二相、八十種好皆以具足諸不備悉。
「度脫快哉快哉泥洹，顯導眾生不在八懅不閑之地，樂以法樂，以法自娛，總攝眾欲不貪王土，等心眾生所行無異。凈此普慧，其犯戒者悉將護之，現忍辱力無得自用而懷慢恣，不捨精進、禪思，一心三昧正受，其心不亂。以智慧業諸所聽受弘慈具足，自從身出，不依仰人、不從魔教。所以者何？以獲大安。因智慧解恥諸非法，悉愈眾病，覆護眾生常自安身亦安一切。羅漢法者但欲自護不護眾生，當以大慈加哀一切。」
阿差末謂舍利弗言：「慈有三事。何謂為三？一曰、慈施一切，曉了慈施法等；二曰、慈正真等；三曰、常以普慈加於眾生。所謂等者，發菩薩心、慈與法等謂成就業、與慈普等因成忍辱，是謂三事慈不可盡。」
【現代漢語翻譯】 現代漢語譯本：
護持，是爲了使眾生獲得有益的功業。為什麼呢？因為沒有過失的緣故。各種邪惡粗暴的行為都永遠消除，降伏各種憤怒的傷害以及各種愛慾，凡是見到的人沒有不感到喜悅的。為什麼呢？因為沒有各種邪念，各種恐懼都完全消除，所行之道正當而沒有偏邪，能夠引導各種心緒混亂的人，對於身處危難的人前往慰問救濟。為什麼呢？因為想要度脫他們的緣故。各種被束縛的人沒有不被解脫的，各種諂媚的人修習質樸，只學習佛道要義而不羨慕世俗的榮華，都被釋提桓因（帝釋天）和梵天所敬奉，常常以智慧觀察一切。為什麼呢？爲了護持眾生的緣故。修習四無量心（慈、悲、喜、舍）而不懷有異心，完全捨棄塵世的勞苦而進入佛道要義，總持智慧之業以德行莊嚴自身，從而超越各種德行，三十二相、八十種好都完全具備。
『度脫真是快樂啊，快樂啊，涅槃（佛教的最高境界）！』，引導眾生不在八難（指八種難以見到佛法的情況）和不閑（指沒有修習佛法的機會）之地，以佛法的快樂為樂，以佛法自我娛樂，總攝各種慾望而不貪圖王土，以平等心對待眾生，所行沒有差異。凈化這種普遍的智慧，對於犯戒的人都加以保護，展現忍辱的力量而不自以為是、懷有傲慢放縱之心，不捨棄精進、禪定、一心三昧的正受，內心不散亂。以智慧之業，對於所聽聞的教法弘揚慈悲，從自身出發，不依賴他人，不聽從魔的教導。為什麼呢？因為獲得了大安樂。因為智慧而羞恥各種非法行為，完全治癒各種疾病，覆蓋保護眾生，常常使自身安穩也使一切眾生安穩。羅漢（小乘佛教的修行者）的修行方法只是想要自我保護而不保護眾生，應當以大慈悲心憐憫一切眾生。
阿差末（一位菩薩）對舍利弗（佛陀的十大弟子之一）說：『慈有三種。哪三種呢？第一種是，慈悲施予一切，明白慈悲施予的法是平等的；第二種是，慈悲正直平等；第三種是，常常以普遍的慈悲加於眾生。所謂平等，是發菩薩心，慈悲與法平等是指成就功業，與慈悲普遍平等是因為成就忍辱，這就是三種慈悲不可窮盡。』 English version:
Protection is for the purpose of enabling sentient beings to attain beneficial merits. Why is this so? Because there is no fault in it. All evil and coarse actions are permanently eliminated, subduing all anger and harm, as well as all desires. Those who see this cannot help but feel joy. Why is this so? Because there are no evil thoughts, all fears are completely eliminated, the path followed is righteous and without deviation, capable of guiding those with confused minds, and going to comfort and aid those in danger. Why is this so? Because they wish to liberate them. Those who are bound are all released, those who are flattering cultivate simplicity, only learning the essentials of the Buddhist path and not admiring worldly glory, all are revered by Śakra (Indra) and Brahmā, and they constantly observe everything with wisdom. Why is this so? For the sake of protecting sentient beings. They cultivate the four immeasurables (loving-kindness, compassion, joy, and equanimity) without harboring different intentions, completely abandoning worldly troubles and entering the essentials of the Buddhist path, upholding the work of wisdom to adorn themselves with virtue, thereby surpassing all virtues, fully possessing the thirty-two marks and eighty minor marks of a great being.
'Liberation is joyful, joyful, Nirvāṇa (the highest state in Buddhism)!' Guiding sentient beings not to be in the eight difficulties (conditions that make it difficult to encounter the Dharma) and the unfree (those without the opportunity to practice the Dharma), taking joy in the joy of the Dharma, entertaining themselves with the Dharma, encompassing all desires without coveting the land of kings, treating all sentient beings with equanimity, and their actions are without difference. Purifying this universal wisdom, protecting those who violate precepts, manifesting the power of patience without being self-righteous, harboring arrogance and indulgence, not abandoning diligence, meditation, and the right concentration of one-pointedness, their minds are not scattered. With the work of wisdom, they propagate compassion for the teachings they have heard, originating from themselves, not relying on others, and not following the teachings of demons. Why is this so? Because they have attained great peace. Because of wisdom, they are ashamed of all illegal actions, completely healing all diseases, covering and protecting sentient beings, constantly making themselves secure and also making all secure. The practice of Arhats (practitioners of Theravada Buddhism) is only to protect themselves and not protect sentient beings, they should have great compassion and pity for all sentient beings.
Ākṣayamati (a Bodhisattva) said to Śāriputra (one of the Buddha's ten great disciples): 'There are three aspects of loving-kindness. What are the three? The first is, loving-kindness is given to all, understanding that the Dharma of loving-kindness is equal; the second is, loving-kindness is upright and equal; the third is, constantly applying universal loving-kindness to sentient beings. What is meant by equal is, to generate the Bodhi mind, loving-kindness and the Dharma are equal, which means accomplishing merit, and being universally equal with loving-kindness is because of accomplishing patience, these are the three aspects of loving-kindness that are inexhaustible.'
【English Translation】 Protection, again, is for the sake of having effective actions for sentient beings. Why is this? Because there is no loss. All evil and coarse behaviors are completely eliminated, subduing all anger and harm, as well as all desires. Those who see this cannot help but feel joy. Why is this? Because there are no evil thoughts, all fears are completely eliminated, the path is righteous and without deviation, capable of guiding those with confused minds, and going to comfort and aid those in danger. Why is this? Because they wish to liberate them. Those who are bound are all released, those who are flattering cultivate simplicity, only learning the essentials of the path and not admiring worldly glory, all are revered by Śakra (Indra) and Brahmā, and they constantly observe everything with wisdom. Why is this? For the sake of protecting sentient beings. They cultivate the four immeasurables without harboring different intentions, completely abandoning worldly troubles and entering the essentials of the path, upholding the work of wisdom to adorn themselves with virtue, thereby surpassing all virtues, fully possessing the thirty-two marks and eighty minor marks of a great being. 'Liberation is joyful, joyful, Nirvāṇa!' Guiding sentient beings not to be in the eight difficulties and the unfree, taking joy in the joy of the Dharma, entertaining themselves with the Dharma, encompassing all desires without coveting the land of kings, treating all sentient beings with equanimity, and their actions are without difference. Purifying this universal wisdom, protecting those who violate precepts, manifesting the power of patience without being self-righteous, harboring arrogance and indulgence, not abandoning diligence, meditation, and the right concentration of one-pointedness, their minds are not scattered. With the work of wisdom, they propagate compassion for the teachings they have heard, originating from themselves, not relying on others, and not following the teachings of demons. Why is this? Because they have attained great peace. Because of wisdom, they are ashamed of all illegal actions, completely healing all diseases, covering and protecting sentient beings, constantly making themselves secure and also making all secure. The practice of Arhats is only to protect themselves and not protect sentient beings, they should have great compassion and pity for all sentient beings. Ākṣayamati said to Śāriputra: 'There are three aspects of loving-kindness. What are the three? The first is, loving-kindness is given to all, understanding that the Dharma of loving-kindness is equal; the second is, loving-kindness is upright and equal; the third is, constantly applying universal loving-kindness to sentient beings. What is meant by equal is, to generate the Bodhi mind, loving-kindness and the Dharma are equal, which means accomplishing merit, and being universally equal with loving-kindness is because of accomplishing patience, these are the three aspects of loving-kindness that are inexhaustible.'
阿差末謂舍利弗言：「菩薩大士奉無極哀而不可盡。何謂為人？所云人者，喘息為本——本者謂命——菩薩至行以哀為本，成大乘故。猶轉輪王紫磨金輪以為始元，然後七寶輒來具足；菩薩大乘亦復若斯，以有大哀諸佛法寶普悉周備。猶如長者有一微妙清和之樂，其音哀美入于骨髓；菩薩大士逮致弘哀，愍念眾生過於骨肉。猶如長者而有一子愛之無極；菩薩之業大哀為本然後具足。所以者何？為一切教大哀無諂，無諂行者有弘哀故，便不自大、專自用意，亦不虛飾，以至真行，心中至直而無有異，是為弘哀。所以者何？無有邪心。以逮愍哀，其心敦誠亦無憍慢而自放逸，順隨一切誘進開化而度脫之。身無所損，以勢力故不貪壽命，則自愛己，眾惡離散。覆護眾生其心已凈，不捨貧匱、諸厄難者。所以者何？不以勞故。其心堅固是則愍哀，其心不退因入大道，菩薩真意能勤將護，是為大哀。
「若為諸佛作證解明，亦為自己證明供養復至大哀，其心清凈，所行無異。所以者何？能捨己安而安眾生，見危厄者身欲代之，心不協恨荷負一切，不以為重堅志精進，是名曰哀。所以然者，能忍辱故。其羸劣者將護扶之；若有病者——身體臭處，其心不惡——欲以勞來眾危難故。倩講法者不以為惓，具足道心，隨人所喜——
【現代漢語翻譯】 現代漢語譯本：阿差末（一位菩薩的名字）對舍利弗（佛陀的十大弟子之一）說：『菩薩大士所奉行的無盡的慈悲是無法窮盡的。什麼是「為人」呢？所謂「人」，以呼吸為根本——根本指的是生命——菩薩的最高行為以慈悲為根本，成就大乘佛法。就像轉輪王（擁有統治世界的理想君主）以紫磨金輪（象徵其權力的金色輪子）為開始，然後七寶（象徵其統治的七種珍寶）自然具備；菩薩的大乘佛法也是如此，因為有大慈悲，諸佛的法寶才能普遍完備。就像長者擁有一種微妙清和的音樂，其聲音哀婉動聽，深入骨髓；菩薩大士獲得廣大的慈悲，憐憫眾生勝過自己的骨肉。就像長者有一個獨子，愛他沒有止境；菩薩的事業以大慈悲為根本，然後才能圓滿。為什麼這樣說呢？因為一切教導都以大慈悲為基礎，沒有虛偽，沒有虛偽的修行者才有廣大的慈悲，便不會自大、固執己見，也不會虛飾，而是以至誠的修行，心中至真至直而沒有差異，這就是廣大的慈悲。為什麼這樣說呢？因為沒有邪惡的心。因為獲得了憐憫和慈悲，他的心敦厚誠實，也沒有驕傲自滿而放縱自己，順應一切引導、開化而度脫眾生。身體沒有損傷，因為有力量而不貪戀壽命，這就是愛護自己，眾多的惡行就會離散。覆蓋保護眾生，他的心已經清凈，不捨棄貧困、遭遇各種厄難的人。為什麼這樣說呢？不是因為勞累的緣故。他的心堅固，這就是憐憫和慈悲，他的心不退轉，因此進入大道，菩薩的真意能夠勤勉地守護，這就是大慈悲。』 『如果為諸佛作證解說，也為自己證明供養，達到大慈悲，他的心清凈，所行沒有差異。為什麼這樣說呢？能夠捨棄自己的安樂而使眾生安樂，看到有危險和災難的人，就想代替他們承受，心中沒有怨恨，承擔一切，不認為這是負擔，堅定意志，精進修行，這叫做慈悲。為什麼會這樣呢？因為能夠忍辱。對於那些弱小的人，會保護和扶持他們；如果有人生病——身體散發臭味，他的心也不會厭惡——願意爲了眾人的危難而勞累。請人講法也不會感到厭倦，具備圓滿的道心，隨順人們的喜好——』
【English Translation】 English version: Achama (a Bodhisattva's name) said to Shariputra (one of the Buddha's ten great disciples): 'The boundless compassion that a Bodhisattva Mahasattva practices is inexhaustible. What does it mean to be a 'person'? The so-called 'person' is based on breathing—the basis refers to life—a Bodhisattva's highest conduct is based on compassion, thus accomplishing the Mahayana. Just as a Chakravartin King (an ideal monarch who rules the world) begins with a golden wheel of purple-gold (a golden wheel symbolizing his power), and then the seven treasures (seven treasures symbolizing his rule) naturally become complete; the Bodhisattva's Mahayana is also like this, because of great compassion, the Dharma treasures of all Buddhas can be universally complete. It is like an elder who has a subtle and clear music, whose sound is mournful and beautiful, penetrating into the bone marrow; a Bodhisattva Mahasattva attains great compassion, pitying sentient beings more than his own flesh and blood. It is like an elder who has an only son, loving him without limit; the Bodhisattva's work is based on great compassion, and then it can be complete. Why is this so? Because all teachings are based on great compassion, without hypocrisy, and only those who practice without hypocrisy have great compassion, and thus will not be arrogant, stubborn, or hypocritical, but will practice with sincerity, with a heart that is true and upright without difference, this is great compassion. Why is this so? Because there is no evil heart. Because he has attained pity and compassion, his heart is honest and sincere, and he is not arrogant and self-indulgent, but follows all guidance, enlightenment, and liberation of sentient beings. The body is not harmed, because he has the power not to be greedy for life, this is loving oneself, and many evil deeds will be scattered. Covering and protecting sentient beings, his heart is already pure, not abandoning the poor and those who encounter various difficulties. Why is this so? Not because of fatigue. His heart is firm, this is pity and compassion, his heart does not retreat, therefore entering the great path, the Bodhisattva's true intention can diligently protect, this is great compassion.' 'If one testifies and explains for all Buddhas, and also testifies and makes offerings for oneself, reaching great compassion, his heart is pure, and his actions are without difference. Why is this so? He can give up his own comfort to make sentient beings comfortable, and when he sees people in danger and disaster, he wants to take their place, without resentment in his heart, bearing everything, not thinking it a burden, with a firm will, and diligent practice, this is called compassion. Why is this so? Because he can endure humiliation. For those who are weak, he will protect and support them; if someone is sick—with a foul-smelling body, his heart will not be disgusted—willing to work for the sake of the difficulties of the people. He will not be tired of asking people to explain the Dharma, possessing a complete mind of the Way, following people's preferences—'
隨人所喜者謂入異學各得開解——常抱功德以為莊嚴。身諸根具而不墮苦，因成愍哀心等無餘，以安一切所以曰哀。無人諍訟。所以者何？無所貪故乃能備哀，心無悔恨常護禁戒，悉樂導利一切眾生。
「身若金剛不可毀傷，以身惠施無所吝惜，勸助他人令興功德是則愍哀。雖身立德而懷欣然，不如勸人建立福祚不用禪悅。所以者何？常為一切。既在欲中，思察道慧不以為勞是則愍哀。所造功德未曾懈惓，為無畏施捨貪吝心，欲使眾生咸成所愿，思開達者輒令建立無極大哀。所以者何？為懈廢護勸贊導首也。若有犯戒及誹謗人，菩薩靜定不念是言。所以者何？常以佛戒教訓十方。有行惡者心哀傷之，以如來忍誨無瞻勢及愚冥黨。所以者何？化令其人內入佛法，菩薩普教令學于佛三十二相哀，哀亦不可盡。」
阿差末復謂舍利弗言：「菩薩大士一切所施以哀為本，故曰建立無極大哀；亦皆以應佈施、持戒、忍辱、精進、一心、智慧六度無極，亦復備悉三十七品。所以者何？獨能游步無能為師，所行安諦而無瑕穢，以慧愍成一切眾生，曰菩薩哀為不可盡。
「何謂菩薩喜不可盡？所由等心為不可盡。所以者何？思察法典其心悅豫不以為勞，舍諸音樂不以為樂，心普住法以法自娛，身意降伏——所謂伏者
【現代漢語翻譯】 現代漢語譯本：隨順人們各自的喜好，讓他們進入不同的學說，各自得到開解——常常懷抱功德作為莊嚴。身體的各個器官完好無損，不墮入痛苦，因此生起憐憫哀傷的心，沒有絲毫遺漏，以此來安撫一切，所以稱為哀。沒有人爭論訴訟。為什麼呢？因為沒有貪婪，才能具備哀憫之心，心中沒有悔恨，常常守護戒律，樂於引導利益一切眾生。 身體如同金剛一般不可毀壞，以身體佈施，沒有絲毫吝惜，勸助他人興起功德，這就是憐憫哀傷。雖然自身建立功德而心懷喜悅，不如勸導他人建立福德，不執著于禪悅。為什麼呢？因為常常爲了一切眾生。即使身處慾望之中，思索觀察道之智慧，不以此為勞累，這就是憐憫哀傷。所造的功德從不懈怠，爲了無畏的佈施，捨棄貪婪吝嗇之心，想要使眾生都成就所愿，思考開悟的人，就令其建立無上的大哀。為什麼呢？因為要為懈怠廢弛的人守護、勸勉、讚歎、引導。如果有人犯戒或者誹謗他人，菩薩保持平靜，不念這些言語。為什麼呢？因為常常用佛的戒律教訓十方。對於行為惡劣的人，心中哀傷他們，用如來的忍辱教誨，不看重權勢和愚昧的黨羽。為什麼呢？爲了教化他們內心進入佛法，菩薩普遍教導他們學習佛的三十二相（佛的身體所具有的三十二種殊勝的相貌），哀憫之心也是不可窮盡的。 阿差末（菩薩名）又對舍利弗（佛陀十大弟子之一，以智慧著稱）說：『菩薩大士一切的佈施都以哀憫為根本，所以說建立無上的大哀；也都是以應佈施、持戒、忍辱、精進、一心、智慧這六度無極（菩薩修行的六種方法，每一種都達到極致）為基礎，也具備三十七品（三十七道品，是佛教修行實踐的綱要）。為什麼呢？因為獨自能夠行走，沒有老師，所行安穩真實而沒有瑕疵，用智慧和憐憫成就一切眾生，所以說菩薩的哀憫是不可窮盡的。 『什麼叫做菩薩的喜悅不可窮盡呢？所由平等心而不可窮盡。為什麼呢？因為思索觀察法典，心中喜悅而不覺得勞累，捨棄各種音樂而不以此為樂，心中普遍安住于佛法，以佛法自娛，身心降伏——所謂降伏是指』
【English Translation】 English version: Following what people like, letting them enter different teachings, each gaining understanding—always embracing merit as adornment. The body's various organs are intact and do not fall into suffering, thus giving rise to a compassionate heart, without any omission, to comfort all, hence it is called compassion. There is no arguing or litigation. Why is that? Because there is no greed, one can possess compassion, the heart has no regrets, always guarding the precepts, and is happy to guide and benefit all beings. The body is like diamond, indestructible, giving the body without any stinginess, encouraging others to cultivate merit, this is compassion. Although one establishes merit and feels joy, it is not as good as encouraging others to establish blessings, not clinging to the joy of meditation. Why is that? Because it is always for all beings. Even when in the midst of desires, contemplating the wisdom of the path, not feeling it as labor, this is compassion. The merits created are never slackened, for the sake of fearless giving, abandoning greed and stinginess, wanting to make all beings fulfill their wishes, thinking of those who seek enlightenment, then establishing boundless great compassion. Why is that? Because it is to protect, encourage, praise, and guide those who are lazy and negligent. If someone breaks the precepts or slanders others, the Bodhisattva remains calm and does not dwell on these words. Why is that? Because they always use the Buddha's precepts to teach the ten directions. For those who act wickedly, the heart grieves for them, using the Tathagata's (Buddha's) patience to teach, not valuing power or the company of the ignorant. Why is that? To transform them to enter the Buddha's Dharma internally, the Bodhisattva universally teaches them to learn the Buddha's thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), compassion is also inexhaustible. Ajita (a Bodhisattva's name) further said to Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 'The Bodhisattva Mahasattva's (great being) every giving is rooted in compassion, therefore it is said to establish boundless great compassion; it is also based on the six perfections of giving, morality, patience, diligence, concentration, and wisdom (the six practices of a Bodhisattva, each reaching its peak), and also possesses the thirty-seven factors (the thirty-seven aids to enlightenment, the outline of Buddhist practice). Why is that? Because one can walk alone, without a teacher, what is done is stable and true without flaws, using wisdom and compassion to accomplish all beings, therefore it is said that the Bodhisattva's compassion is inexhaustible. 'What is meant by the Bodhisattva's joy being inexhaustible? It is due to the equal mind being inexhaustible. Why is that? Because contemplating the Dharma scriptures, the heart is joyful and does not feel tired, abandoning all music and not taking it as pleasure, the heart universally dwells in the Dharma, taking joy in the Dharma, the body and mind are subdued—what is meant by subdued is'
，見人所作不應義理，衣毛為豎、心悲雨淚——好菩薩道。其心欽樂愿如來身，具諸種好、三十二相，以為莊嚴諸法功勛。常欲聽經未曾厭飽，恒執經文常欲堅持以應法者，不以世榮而在心懷，常以法樂而以自娛，等心一切隨其所喜而開化之。所以者何？各令得所如佛法教，是曰行喜。
「執意寬弘，不違如來至真之法，究暢威靈。其羸劣者心不慕法、諸貪餮者心不清凈；雖在三藏不懷自大，能謹慎者代之歡悅；其犯非者加之愍哀顯示道徑，身心已越惡趣、恐懼，堅奉戒法猶如來禁等無差別；若罵詈者心不協恚，伏令柔忍。尊敬長老、謙遜年幼、顏色常和、心無錯亂，應人隨順先人問訊未曾諛諂，是則名曰菩薩行護而不可盡。」
阿差末謂舍利弗：「菩薩神通亦不可盡。何謂神通？一曰、天眼，二曰、天耳，三曰、知他心念，四曰、知往古，五曰、飛行，六曰、漏盡。
「何謂天眼？計諸天眼，龍、揵沓和及諸鬼神、羅漢、緣覺目所見者，不如菩薩目之所睹，悉超于彼，一切徹視無能及者，為尊、為上、為最殊妙，巍巍無匹。菩薩眼者靡所不達，睹諸徑路。其眼所見周於十方無邊世界，諸有色像粗細、大小、遠近、廣狹，悉以天眼見之明了，一一分別。因彼天眼見十方已，睹於五趣所生住處，而察
【現代漢語翻譯】 現代漢語譯本：看到別人所做不符合義理的事情，（菩薩）會汗毛豎立，心中悲傷流淚——這是好的菩薩之道。他們的內心欽佩並渴望擁有如來（Tathagata，佛的稱號）的身體，具備各種殊勝的相好、三十二相（佛的三十二種身體特徵），以此來莊嚴諸法功德。他們常常想要聽聞佛法，從不感到厭倦，總是執持經文，想要堅持修行以符合佛法，不把世俗的榮華放在心上，常常以佛法的快樂來娛樂自己，平等對待一切眾生，隨順他們的喜好來開導教化他們。這是為什麼呢？爲了讓每個人都能按照佛法的教導得到相應的利益，這叫做行喜。 （菩薩）意志寬廣弘大，不違背如來至真之法，徹底通達佛法的威德和靈驗。對於那些意志薄弱、不愛慕佛法的人，以及那些貪婪無厭、內心不清凈的人，（菩薩）雖然身處三藏（佛教經典的總稱）之中，也不會自高自大，對於那些能夠謹慎修行的人，（菩薩）會為他們感到歡喜；對於那些犯錯的人，（菩薩）會加以憐憫和哀傷，併爲他們指明正確的道路，使他們的身心超越惡趣和恐懼，堅定地奉持戒律，如同佛陀的禁令一樣，沒有任何差別；如果有人辱罵他們，（菩薩）也不會心生嗔恨，而是以柔和忍耐來降伏嗔恨。他們尊敬年長的修行者，謙遜對待年輕的修行者，臉色總是平和，內心沒有錯亂，待人隨順，先向他人問候，從不諂媚奉承，這叫做菩薩的行護，是無法窮盡的。 阿差末（Achama，人名）對舍利弗（Sariputra，佛陀的十大弟子之一）說：『菩薩的神通也是無法窮盡的。什麼是神通呢？一是天眼，二是天耳，三是知他心念，四是知往古，五是飛行，六是漏盡。』 『什麼是天眼呢？計算諸天、龍、乾闥婆（Gandharva，天神之一）以及各種鬼神、羅漢（Arhat，已證悟的聖者）、緣覺（Pratyekabuddha，獨自證悟的聖者）的眼睛所能看到的，都不如菩薩的眼睛所能看到的，完全超越他們，一切都能看透，沒有誰能比得上，是最尊貴、最殊勝、最美妙的，無比巍峨。菩薩的眼睛沒有什麼是看不到的，能看到各種道路。他們的眼睛所見遍及十方無邊世界，所有有形有色的事物，無論是粗細、大小、遠近、廣狹，都能用天眼看得清清楚楚，一一分別。通過天眼看到十方世界后，他們能看到五趣（五道輪迴）眾生所生的住處，並觀察他們的狀況。
【English Translation】 English version: Seeing others acting against righteousness, (a Bodhisattva's) hair stands on end, their heart grieves and they shed tears—this is the path of a good Bodhisattva. Their hearts admire and desire to have the body of the Tathagata (Buddha's title), possessing all kinds of excellent marks, the thirty-two marks (of a Buddha), using these to adorn the merits of all dharmas. They always want to hear the Dharma, never feeling weary, always holding onto the scriptures, wanting to uphold them to accord with the Dharma, not keeping worldly glory in their hearts, but always using the joy of the Dharma to entertain themselves, treating all beings equally, guiding and teaching them according to their preferences. Why is this? It is to enable everyone to obtain the corresponding benefits according to the teachings of the Buddha, this is called practicing joy. (A Bodhisattva's) will is broad and vast, not violating the true Dharma of the Tathagata, thoroughly understanding the power and efficacy of the Dharma. For those who are weak-willed and do not admire the Dharma, and those who are greedy and insatiable and whose hearts are not pure, (a Bodhisattva), even though they are in the Tripitaka (the collection of Buddhist scriptures), will not be arrogant. For those who can practice diligently, (a Bodhisattva) will feel joy for them; for those who make mistakes, (a Bodhisattva) will show compassion and sorrow, and point out the correct path for them, enabling their body and mind to transcend the evil realms and fear, firmly upholding the precepts, just like the Buddha's prohibitions, without any difference; if someone scolds them, (a Bodhisattva) will not harbor anger, but will subdue anger with gentleness and patience. They respect elder practitioners, are humble towards younger practitioners, their countenance is always peaceful, their minds are not confused, they are accommodating to others, greet others first, and never flatter, this is called a Bodhisattva's practice of protection, which is inexhaustible. Achama (a person's name) said to Sariputra (one of the Buddha's ten great disciples): 'The supernatural powers of a Bodhisattva are also inexhaustible. What are supernatural powers? One is the divine eye, two is the divine ear, three is knowing the thoughts of others, four is knowing the past, five is flying, and six is the extinction of outflows.' 'What is the divine eye? Calculating the eyes of all the gods, dragons, Gandharvas (a type of celestial being), and various ghosts and spirits, Arhats (enlightened saints), and Pratyekabuddhas (solitary enlightened ones), what they can see is not as much as what a Bodhisattva's eyes can see, completely surpassing them, able to see through everything, with no one able to compare, being the most noble, most excellent, most wonderful, and incomparably majestic. A Bodhisattva's eyes have nothing they cannot see, able to see all kinds of paths. What their eyes see encompasses the boundless worlds of the ten directions, all things with form and color, whether coarse or fine, large or small, near or far, wide or narrow, they can see clearly with the divine eye, distinguishing each one. After seeing the ten directions with the divine eye, they can see the dwelling places where beings of the five realms (of rebirth) are born, and observe their conditions.'
群黎生死所歸，知其報應所當獲果，識斯根原亦復曉了諸根強弱。其十方界諸佛世尊國土功勛清凈鮮明咸亦睹之，察其戒凈；以此功勛勸助己土常住禁戒，所愿輒成。以此天眼則觀諸佛、不退轉地諸菩薩眾這見斯義，正士之黨學其所行，威儀、禮節、舉動、進止安庠和雅，立於法門，總持辯才，智慧善權隨時方便，教學具足。以真諦眼普見一切無所掛礙，察一切色悉為虛偽，無一真正。以至誠眼亦見解脫及與結縛；以至誠眼見之本凈顯曜鮮明，于諸境界悉無所著；以至誠眼不復起生塵勞結網，見若干冥不懷沉吟；以至誠眼不住顛倒一切蔽礙不慎之法，所視明徹用法光暉而照曜之；以至誠眼宣佈聖慧，不慕飾著因緣諸行，未曾懷恨，無結、無望，不猗塵勞、一切放逸；以至誠眼剖判勞惓厭，賢聖者隨根所由而開化之不違失相，皆遣光明等照眾生；以至誠眼其心清凈，除諸根株永令無餘，離於自大無有垢穢，心性清凈而無所著；以至誠眼逮見佛眼，舍心自在而不馳騁，除去虛偽、不安、諸疾、眾結之黨；以至誠眼達知義理、進退所歸。其法凈者，慧聖章句行無掛礙，執御眾生建立大哀，刈棄亂法，諦度彼岸使無有掛，所見審諦親近道場，無所依怙。見乞求者不懷瞋恨、誨毀戒者護眾恨心將養懈怠、其亂心者為現禪定、其邪
【現代漢語翻譯】 現代漢語譯本 眾生的生死歸宿，知道他們所受的報應和將要獲得的果報，瞭解這些根源，也明白各種根性的強弱。十方世界諸佛世尊的國土功德清凈鮮明，都能看見，並觀察他們的戒律清凈程度；以此功德勸勉自己的國土常住禁戒，所愿都能實現。用這種天眼，就能看到諸佛和不退轉地的菩薩們，理解這些道理，正派人士學習他們的行為，威儀、禮節、舉止、進退都安詳和雅，立足於佛法，總持辯才，智慧善巧，隨時方便教化，一切都具足。用真諦之眼普遍看到一切，沒有任何障礙，觀察一切色相都是虛假的，沒有一個是真實的。用至誠之眼也能看到解脫和束縛；用至誠之眼看到本性清凈，顯耀光明，對於一切境界都沒有執著；用至誠之眼不再生起塵勞煩惱的羅網，看到種種黑暗也不憂愁；用至誠之眼不住于顛倒，一切遮蔽和不謹慎的法，所見都明徹，用佛法光輝照耀它們；用至誠之眼宣說聖賢的智慧，不貪圖裝飾和因緣諸行，不曾懷恨，沒有束縛，沒有期望，不依賴塵勞，不放縱；用至誠之眼剖析勞累和厭倦，賢聖之人根據眾生的根性而開導他們，不違背實相，都用光明平等照耀眾生；用至誠之眼使內心清凈，去除各種煩惱的根源，永遠不留餘地，遠離自大，沒有污垢，心性清凈而沒有執著；用至誠之眼達到佛眼，捨棄心念的自由而不放縱，去除虛偽、不安、各種疾病和煩惱的束縛；用至誠之眼通達義理，明白進退的歸宿。他們的法清凈，智慧聖賢的章句，行為沒有障礙，執掌引導眾生，建立大慈悲，割除混亂的法，真實地度過彼岸，使他們沒有掛礙，所見真實，親近道場，沒有依靠。看到乞求的人不懷瞋恨，教誨毀壞戒律的人，保護眾人的善心，照顧懈怠的人，為心亂的人展現禪定，為邪見的人
【English Translation】 English version The destination of all beings in life and death, knowing the retribution they will receive and the fruits they will obtain, understanding these origins, and also comprehending the strengths and weaknesses of various faculties. The pure and bright meritorious lands of all Buddhas and World Honored Ones in the ten directions can be seen, and their purity of precepts can be observed; with this merit, they encourage their own lands to abide by the precepts, and all their wishes are fulfilled. With this heavenly eye, one can see the Buddhas and Bodhisattvas of the non-retrogressive stage, understand these principles, and righteous individuals learn their conduct, their dignified bearing, etiquette, actions, and movements are peaceful and harmonious, they are established in the Dharma, possess total retention of eloquence, skillful wisdom, and teach with timely convenience, all being complete. With the eye of true meaning, one sees everything universally without any hindrance, observing that all forms are false, none being real. With the eye of sincerity, one can also see liberation and bondage; with the eye of sincerity, one sees the original nature is pure, shining brightly, and has no attachment to any realm; with the eye of sincerity, one no longer generates the net of defilements and afflictions, and does not worry when seeing various darknesses; with the eye of sincerity, one does not dwell in delusion, all obscurations and careless dharmas, what is seen is clear, and uses the light of the Dharma to illuminate them; with the eye of sincerity, one proclaims the wisdom of the sages, does not covet adornments and conditioned phenomena, has never harbored resentment, has no bondage, no expectations, does not rely on defilements, and is not indulgent; with the eye of sincerity, one analyzes weariness and aversion, and the sages guide beings according to their faculties, not violating the true nature, and all use light to equally illuminate beings; with the eye of sincerity, one's mind is pure, removing the roots of all afflictions, leaving no remainder, free from arrogance, without defilement, the nature of mind is pure and without attachment; with the eye of sincerity, one attains the Buddha eye, relinquishes the freedom of mind without indulgence, removes falsehood, unease, various diseases, and the bondage of afflictions; with the eye of sincerity, one understands the meaning of principles, and knows the destination of advancement and retreat. Their Dharma is pure, the verses of the wise sages, their conduct is without hindrance, they hold and guide beings, establish great compassion, cut off chaotic dharmas, truly cross to the other shore, so that they have no attachments, what is seen is true, they are close to the place of enlightenment, and have no reliance. Seeing those who beg, they do not harbor anger, they teach those who break the precepts, protect the good hearts of the people, care for the lazy, show meditation to those with chaotic minds, and for those with wrong views
智者施以慧眼、若失徑者顯以正路、志在小乘教以佛道微妙大法令入普智，順從正覺不廢神通，是為菩薩天眼徹視無盡神通。
「何謂天耳無盡神通？以此天耳普聞十方不可稱限諸佛世界所有形類——天、龍、鬼、神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒——所說音聲，人與非人言語所趣，一切賢聖——諸佛、聲聞、緣覺——言辭，諸菩薩等所暢音教，以此天耳咸悉得聞，所聽了了無一蔽礙。及復察聞地獄、餓鬼、畜生音聲，么么小蟲、蚊虻、蚊蜂、㲖拂音聲皆得聞之。其心所樂、善惡是非，皆從眾生口之所演，悉亦知之。口之所宣罪福報應——若有口說貪淫、瞋恚、愚癡繫縛、或有懷結口辭粗獷、或口貪恚出現愚憃、或口訥鈍所說粗獷弊惡之言、或口貪慾而演結染、或懷結怒演兇堅辭、或懷愚冥口演騃癡、或有心性清凈和調口言侏張、或口言善心性懷害、或口柔和心性安隱所說清凈、或身口意不相應者——悉天耳聽神通無礙皆曉了之。以此天耳聞諸仁賢及諸不賢，于賢、不賢亦無所著。耳聽惡聲不懷憂戚，常興悲哀廣大慈愍。若遇惡聲致無極慈，悉知去來現在眾生一切所行，達如審諦。
「以此天耳聞十方佛所頒宣法輒能受持念之不忘，如己所聞常樂道法，察如應器而訓誨之，各令得所不但一反
【現代漢語翻譯】 現代漢語譯本：智者以智慧之眼引導，為迷失方向的人指明正路，對於志向停留在小乘的人，則教導他們佛道微妙大法，使他們進入普遍的智慧。他們順從正覺，不捨棄神通，這就是菩薩天眼能夠徹底看透無盡神通的境界。 『什麼是天耳無盡神通呢？』菩薩以天耳普遍聽聞十方無量無數的諸佛世界中所有形態的眾生——天（deva）、龍（nāga）、鬼（preta）、神（deva）、揵沓和（gandharva，香神）、阿須倫（asura，非天）、迦留羅（garuḍa，金翅鳥）、真陀羅（kiṃnara，歌神）、摩睺勒（mahoraga，大蟒神）——所發出的聲音，以及人和非人的語言所表達的意思，一切賢聖——諸佛、聲聞、緣覺——的言辭，諸菩薩等所宣暢的教誨，都用天耳完全聽聞，所聽到的清晰明瞭，沒有絲毫障礙。並且還能聽到地獄、餓鬼、畜生的聲音，以及細小的蟲子、蚊子、蜜蜂、蒼蠅等的聲音。他們心中所想，善惡是非，都從眾生的口中表達出來，菩薩也都知道。口中所宣說的罪福報應——如果有人口說貪淫、嗔恚、愚癡的束縛，或者心中懷有怨結，口出粗暴的話語，或者口中貪婪、嗔恨，顯露出愚蠢，或者口齒笨拙，說出粗俗惡劣的話，或者口中貪慾，宣說污穢的言辭，或者心中懷有怨恨，說出兇狠堅決的話，或者心中愚昧，口中說出癡呆的話，或者有人心性清凈平和，口中說出正直的話，或者口中說善，心中卻懷有惡意，或者口中柔和，心中安穩，所說清凈，或者身口意不一致的人——菩薩都用天耳聽得清清楚楚，神通無礙，完全瞭解。菩薩用天耳聽聞賢良的人和不賢良的人，對於賢良和不賢良的人，心中都沒有執著。聽到惡聲不感到憂愁，常常生起悲哀和廣大的慈悲心。如果遇到惡聲，就生起無上的慈悲，完全知道過去、現在、未來眾生的一切行為，明察秋毫。 『菩薩用天耳聽聞十方諸佛所宣說的佛法，就能接受並記住而不忘記，如同自己親耳所聞一樣，常常樂於修習佛法，觀察眾生的根器而教導他們，使他們各得其所，不僅僅只教導一次。』
【English Translation】 English version: The wise guide with the eye of wisdom, showing the right path to those who have lost their way. For those whose aspirations are limited to the Hinayana, they teach the subtle and profound Dharma of the Buddha's path, leading them into universal wisdom. They follow the Right Enlightenment without abandoning their spiritual powers. This is the state of a Bodhisattva's heavenly eye, which can thoroughly see through endless spiritual powers. 'What is the endless spiritual power of the heavenly ear?' With this heavenly ear, Bodhisattvas universally hear all forms of beings in the countless Buddha worlds of the ten directions—devas (gods), nāgas (dragons), pretas (ghosts), devas (gods), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (mythical beings), and mahoragas (great serpents)—and the sounds they make, as well as the meanings of human and non-human languages. They hear the words of all the sages—Buddhas, Śrāvakas, and Pratyekabuddhas—and the teachings proclaimed by the Bodhisattvas. They hear everything clearly without any obstruction. Furthermore, they can hear the sounds of hell beings, hungry ghosts, and animals, as well as the sounds of tiny insects, mosquitoes, bees, and flies. They know what is in their minds, what is good and evil, and what is right and wrong, all of which are expressed through the mouths of sentient beings. They also know the karmic consequences of what is spoken—if someone speaks of the bondage of greed, anger, and ignorance, or if they harbor resentment and speak harshly, or if they are greedy and hateful, revealing their foolishness, or if they are clumsy and speak vulgar and evil words, or if they speak of defilement out of greed, or if they speak fiercely out of resentment, or if they speak foolishly out of ignorance, or if someone is pure and harmonious in nature and speaks uprightly, or if they speak good words but harbor evil intentions, or if they speak gently and are peaceful in mind, speaking purely, or if their actions, words, and thoughts are inconsistent—the Bodhisattva hears all of this with their unobstructed heavenly ear and understands it completely. With this heavenly ear, they hear both the virtuous and the non-virtuous, and they are not attached to either. They do not feel sorrow when they hear evil sounds, but always generate great compassion and mercy. If they encounter evil sounds, they generate boundless compassion, fully knowing all the actions of sentient beings in the past, present, and future, seeing them with perfect clarity. 'With this heavenly ear, Bodhisattvas hear the Dharma proclaimed by the Buddhas of the ten directions, and they can receive and remember it without forgetting, as if they had heard it themselves. They are always delighted to practice the Dharma, observing the capacities of sentient beings and teaching them accordingly, so that each may attain what is appropriate for them, and not just once.'
，聞如來法數數啟受，無能妨廢使心退忘。又其菩薩本行道時皆從諸佛啟奉道教，若干眾會各各說法，悉察眾生諸耳所聽，輒能自然演其法教。彼若群生，識經義者聽所說法、不識義者不肯聽之。假使耳根法界清凈，其天耳界聖慧清凈；設使耳界自然凈者，眾生亦凈。若察耳界隨其音聲、文字、言義悉能聽了，一切眾生生在五趣傳若干響，所語不同不可稱載，隨斯音暢而入說法。其耳所聽皆從真諦，咸以勸助如來道耳，不樂余乘，是為菩薩天耳所聽無盡神通。」
阿差末菩薩經卷第四 大正藏第 13 冊 No. 0403 阿差末菩薩經
阿差末菩薩經卷第五
西晉月氏國三藏竺法護譯
阿差末言：「唯，舍利弗！菩薩神通知他心念亦不可盡。何謂知心？達諸群黎過去所念、當來所思、現在所想。又其菩薩知心如幻，則隨時宜勸誨眾生，說報應行禍福所趣——某人心和所報善德、某人行中得中間報、某人行劣得劣弱報、某人志性心喜佈施、某人好持戒忍辱精進一心智慧、某人志性愛樂慈心悲哀喜護、某人志性慕學大乘、某人志性好學聲聞緣覺之乘、某人體性本殖所種各異不同、某人德本當以某藥而療治之、用修薄福故生賤處、某行凈德心性不明、某人心凈所行不清、某人心凈所行了定
【現代漢語翻譯】 現代漢語譯本：聽聞如來的教法，能夠不斷地領受和學習，沒有任何事物能夠阻礙或使他們的心退縮和遺忘。而且，這些菩薩在修行菩薩道時，都從諸佛那裡接受教誨，在各種不同的集會中，各自宣說佛法，他們能夠洞察眾生耳朵所聽到的內容，自然而然地演說佛法。如果眾生能夠理解經義，就會聽從所說的法；如果不理解經義，就不會聽從。即使耳根的法界清凈，他們的天耳界和聖慧也會清凈；如果耳界自然清凈，眾生也會清凈。如果能夠觀察耳界所聽到的聲音、文字和言語的含義，就能夠完全理解。一切眾生在五道輪迴中發出各種不同的聲音，所說的話語千差萬別，難以計數，菩薩能夠隨著這些聲音而進入說法。他們耳朵所聽到的都來自真諦，都用來勸勉和幫助如來之道，不樂於其他乘法，這就是菩薩天耳所聽到的無盡神通。
阿差末菩薩說：『是的，舍利弗！菩薩的神通能夠知曉他人的心念，也是不可窮盡的。什麼是知心呢？就是能夠了解眾生過去所想的、未來將要思考的、以及現在正在想的。而且，菩薩知道心念如幻，所以能夠隨時根據眾生的根性來勸導他們，講述報應的道理，以及善惡行為所導致的福禍去向——比如，某人心性平和，所得到的果報是善德；某人行為中等，得到中等的果報；某人行為低劣，得到低劣的果報；某人志向堅定，喜歡佈施；某人喜歡持戒、忍辱、精進、一心和智慧；某人志向高遠，喜歡慈悲喜捨；某人志向是學習大乘佛法；某人志向是學習聲聞和緣覺的乘法；每個人的體性和本性所種下的因緣各不相同；某人所需要的德行應該用某種藥物來治療；因為修行的福報淺薄，所以出生在卑賤的地方；某人行為清凈，但心性不明；某人心性清凈，但行為不清凈；某人心性清凈，行為也清凈。』
【English Translation】 English version: Having heard the Dharma of the Tathagata, they constantly receive and learn, and nothing can hinder or cause their minds to retreat and forget. Moreover, when these Bodhisattvas practice the Bodhisattva path, they all receive teachings from the Buddhas. In various assemblies, they each expound the Dharma, and they can discern what beings hear with their ears, naturally expounding the Dharma. If beings understand the meaning of the scriptures, they will listen to the Dharma being taught; if they do not understand the meaning, they will not listen. Even if the realm of the ear faculty is pure, their heavenly ear realm and sacred wisdom will also be pure; if the ear realm is naturally pure, beings will also be pure. If they can observe the sounds, words, and meanings heard by the ear faculty, they can fully understand. All beings in the five realms of existence emit various different sounds, and the words they speak are countless and varied. Bodhisattvas can enter into the Dharma teachings along with these sounds. What they hear with their ears all comes from the true reality, and they all use it to encourage and assist the path of the Tathagata, not delighting in other vehicles. This is the inexhaustible spiritual power of the Bodhisattva's heavenly ear.
Achamala Bodhisattva said, 'Yes, Shariputra! The Bodhisattva's spiritual power to know the thoughts of others is also inexhaustible. What is knowing the mind? It is being able to understand what beings have thought in the past, what they will think in the future, and what they are thinking in the present. Moreover, the Bodhisattva knows that thoughts are like illusions, so they can advise beings according to their capacities, explaining the principle of karmic retribution and the destinations of fortune and misfortune resulting from good and bad actions—for example, someone whose mind is peaceful receives the reward of good virtue; someone whose actions are average receives an average reward; someone whose actions are inferior receives an inferior reward; someone whose aspiration is firm likes to give; someone likes to uphold precepts, practice patience, diligence, single-mindedness, and wisdom; someone whose aspiration is lofty likes loving-kindness, compassion, joy, and equanimity; someone's aspiration is to learn the Mahayana Dharma; someone's aspiration is to learn the vehicles of Sravakas and Pratyekabuddhas; each person's nature and the causes they have planted are different; the virtue that someone needs should be treated with a certain medicine; because their merit from practice is shallow, they are born in a lowly place; someone's actions are pure, but their mind is unclear; someone's mind is pure, but their actions are unclear; someone's mind is pure, and their actions are also pure.'
，如是比類，悉知眾生古昔世時心所念異、所修不同，因其所行而為說法，是則名曰知他心念。
「佛知當來眾人所懷：某人當來因奉禁戒報應如是，佈施所報亦復如是，忍辱、精進、一心、智慧其亦若茲，所行俗業得俗事報。某人來世修學大乘所行法則、威儀、禮節，報應如是。眾生當來舉動、進止、威儀、諸業、心念各異，后當報受所種果實悉曉了之。某人志性行不淳淑，當隨顛倒眾患之難，因其所知心行則解，從其法器而為演法，所宣法者終不倒錯，應病與藥。
「若演法時無所置思，咸復達睹現在眾生心念是非，審諦明瞭——知于某人懷貪慾心、某性多瞋、某挾癡冥、知某無慾、某無瞋恚、愚騃之心——因其塵勞、心性馳逸，悉解此等眾生所念，緣其勞穢而為說法，各令解達。所詣眾會察其心本，應病與藥各為宣暢。假使眾人心懷猶豫、志不自決、迷惑馳騁，雖有進退，懷抱沉疑、不明智慧、惑心惡行，行來所念不能卒解。覺了心性斷除塵勞，又去掛礙離垢清凈，光明顯曜而無所受，無所造立舍于瑕疵。以法光明照於一切眾生心行，隨時入教而為說法悉令普達，是為菩薩知他心念無盡神通第三之業。」
阿差末言：「菩薩念往古知不可盡，敢可憶念思逮了本，群黎之類皆悉荷蒙如來聖旨堅
【現代漢語翻譯】 現代漢語譯本：像這樣類比，就能完全瞭解眾生在過去世時心中所想的不同、所修行的不同，根據他們所行的而為他們說法，這就叫做知他心念。 佛知道未來眾人心中所想：某人未來因奉持戒律，其報應會是這樣；佈施的報應也會是這樣；忍辱、精進、一心、智慧的報應也都是這樣；所做的世俗之事會得到世俗的報應。某人來世修學大乘，所行的法則、威儀、禮節，其報應會是這樣。眾生未來的一舉一動、進退舉止、威儀、各種行為、心念各不相同，之後所承受的果報，佛都能完全瞭解。某人志向和品性不純良，會遭遇顛倒錯亂的各種災難，佛根據他所知的心行來開解他，根據他的根器而為他演說佛法，所宣說的佛法終不會錯亂，能對癥下藥。 如果說法時沒有預設的思考，就能完全觀察到現在的眾生心中所想的是非，審慎地明瞭——知道某人懷有貪慾之心、某人性情多嗔、某人被愚癡矇蔽——知道某人沒有貪慾、某人沒有嗔恚、某人有愚癡之心——根據他們的煩惱和心性散亂，完全瞭解這些眾生所想，根據他們的煩惱污垢而為他們說法，使他們都能理解通達。所到的集會，觀察他們的心性根本，對癥下藥，各自為他們宣說佛法。假使眾人心中猶豫不決、志向不堅定、迷惑散亂，雖然有所進退，但心中懷抱沉疑、不明智慧、迷惑于惡行，所思所想不能立刻理解。覺悟到心性，斷除煩惱，又去除掛礙，遠離污垢而清凈，光明顯耀而無所執著，無所造作，捨棄瑕疵。用佛法的光明照耀一切眾生的心行，隨時引導他們進入教法，為他們說法，使他們都能普遍通達，這就是菩薩知他心念無盡神通的第三種事業。 阿差末（Achamala）說道：『菩薩憶念過去世的事情是不可窮盡的，敢於憶念思考並瞭解其根本，眾生都蒙受如來聖旨的堅定教誨。』
【English Translation】 English version: In this way, by analogy, one can fully understand the different thoughts and practices of sentient beings in past lives. According to their actions, one speaks Dharma for them. This is called knowing the thoughts of others. The Buddha knows what future people will think: someone in the future, due to upholding precepts, will have such a karmic retribution; the retribution for giving will also be like this; the retributions for patience, diligence, concentration, and wisdom will also be like this; worldly actions will receive worldly retributions. Someone in the future will study the Mahayana, and their practices, demeanor, and etiquette will have such retributions. The future actions, movements, demeanor, various deeds, and thoughts of sentient beings will all be different, and the karmic fruits they will receive will be fully understood by the Buddha. Someone whose aspirations and character are not pure will encounter various calamities of confusion and disorder. The Buddha, based on their known thoughts and actions, will enlighten them, and according to their capacity, will expound the Dharma for them. The Dharma spoken will never be mistaken, and will be the right medicine for the illness. If, when expounding the Dharma, there is no preconceived thought, one can fully observe the right and wrong thoughts of present sentient beings, and clearly understand—knowing that someone harbors greed, someone is prone to anger, someone is deluded by ignorance—knowing that someone is without greed, someone is without anger, someone has a foolish mind—based on their afflictions and scattered minds, one fully understands what these sentient beings are thinking. Based on their defilements, one speaks Dharma for them, enabling them to understand and penetrate. In the assemblies one attends, one observes the root of their minds, and provides the right medicine for the illness, expounding the Dharma for each of them. Suppose the minds of the people are hesitant, their aspirations are not firm, they are confused and scattered, although they may advance or retreat, they harbor doubts, do not understand wisdom, are deluded by evil actions, and their thoughts cannot be immediately understood. By awakening to the nature of the mind, cutting off afflictions, removing hindrances, being free from defilements and pure, shining brightly without attachment, without creation, and abandoning flaws. Using the light of the Dharma to illuminate the minds and actions of all sentient beings, guiding them into the teachings at the right time, and speaking Dharma for them, enabling them to universally understand. This is the third activity of the Bodhisattva's inexhaustible supernatural power of knowing the thoughts of others. Achamala said, 'The Bodhisattva's recollection of past lives is inexhaustible. One dares to recall, contemplate, and understand its root. All beings receive the firm teachings of the Tathagata's holy decree.'
住法界，熟惟真宜而不可動，性不卒暴備悉禪定，不懷怨望住而審諦。知十、五十、百世、千世、識不可計億載世事、天地成敗、合散進退，一劫、十劫、百劫、千劫、了無數億百千垓劫名字、種姓、言語、飲食、所更苦樂。自知本原見他眾際，古昔從來別已種德，眾生善本身所立功，勸助佛道照眾生心，使識善本勸發道意。前世宿命、苦樂、安危忽已悉過，皆歸無常。苦、空、非身，愚者迷惑，以色自倚、貢高勢富，憍恣眷屬、荒亂自大，恃怙貴位、貪釋梵職、慕四天王、轉輪聖帝，樂諸所趣終如五旋，好於愛慾尊高之處、喜為己身求想安隱。緣是欲得化於他人，設慕世位，當察非常、苦、空、非身，暢過去劫所行本末，其現在事無有處所，寧失身命不犯非義。古昔所立功德之本，咸用勸助悉具大道，現在善本執御眾生棄邪行業、不斷三寶佛法聖眾發一切智，是為菩薩知往古世而自證明第四神通不可盡誼。
「何謂菩薩神足飛行？神通已達不可盡者，自察己心而好精進攝受法典，所修業行輒能成就，恒得由己常諦奉行，於四神足現在目前，諸通悉達無所復為。以無數品顯現神足威變無量，則以一身化無數身、以無數身還復一體；飛行飄疾如一念頃，不礙墻壁、鐵圍、山川，經自通過如鳥游空；坐于虛空如處地
【現代漢語翻譯】 現代漢語譯本 安住於法界（Dharmadhatu），深知真理的適宜性而不可動搖，本性不急躁，具備所有禪定，不懷怨恨，安住于審慎諦察之中。知曉十世、五十世、百世、千世，認識不可計量的億載世事、天地的成敗、聚合離散、進退變化，一劫、十劫、百劫、千劫，瞭解無數億百千垓劫的名字、種姓、語言、飲食、所經歷的苦樂。自己知道本源，看到其他眾生的際遇，從古至今分別已經種下的功德，眾生所行的善事和自身所建立的功勛，勸導幫助佛道，照亮眾生的心，使他們認識到善的根本，勸發道心。前世的宿命、苦樂、安危，都已迅速過去，最終都歸於無常。苦、空、非身，愚昧的人迷惑不解，依靠色相，自高自大，仗恃權勢財富，驕橫放縱眷屬，荒唐混亂，自以為是，依仗高貴的地位，貪戀釋梵的職位，羨慕四天王（Caturmaharajika）和轉輪聖帝（Cakravartin），樂於追求各種慾望，最終都像五旋一樣，喜歡在愛慾和尊貴的地方，希望為自己尋求安穩。因為這樣，想要教化他人，即使羨慕世俗的地位，也應當觀察到無常、苦、空、非身，暢談過去劫所修行的本末，現在的世事沒有固定的處所，寧可失去生命也不做不義之事。過去所建立的功德根本，都用來勸導幫助，全部具備大道，現在以善為根本，執掌引導眾生，捨棄邪惡的行業，不斷絕三寶（佛、法、僧），發起一切智，這就是菩薩知道過去世，並自我證明第四神通（Abhijnana）不可窮盡的意義。 『什麼是菩薩的神足飛行？神通已經達到不可窮盡的境界，自我觀察內心，愛好精進，攝受法典，所修的業行都能成就，恒常由自己真實奉行，對於四神足（Catvari-rddhi-pada）現在眼前，各種神通都已通達，沒有什麼需要再做的。以無數種方式顯現神足的威神變化，無量無邊，可以一身化為無數身，又以無數身還復為一體；飛行飄逸迅速如一念之間，不被墻壁、鐵圍山（Cakravada）、山川所阻礙，逕直穿過如同鳥在空中飛翔；坐在虛空中如同坐在地上。
【English Translation】 English version Abiding in the Dharmadhatu (realm of reality), deeply understanding the appropriateness of truth and being unshakeable, with a nature that is not hasty, possessing all meditative states, without harboring resentment, dwelling in careful contemplation. Knowing ten lives, fifty lives, a hundred lives, a thousand lives, recognizing countless eons of world events, the success and failure of heaven and earth, the gathering and scattering, the advance and retreat, one kalpa (eon), ten kalpas, a hundred kalpas, a thousand kalpas, understanding the names, lineages, languages, foods, and the experienced joys and sufferings of countless billions of hundreds of thousands of nayutas of kalpas. Knowing one's own origin, seeing the circumstances of other beings, the merits that have been planted separately from ancient times, the good deeds performed by beings and the merits established by oneself, guiding and assisting the path of the Buddha, illuminating the minds of beings, enabling them to recognize the root of goodness, and encouraging the aspiration for enlightenment. The past lives, destinies, joys, sufferings, safety, and dangers have all quickly passed, ultimately returning to impermanence. Suffering, emptiness, and non-self, the foolish are confused, relying on form, being arrogant, relying on power and wealth, being arrogant and indulgent with family, being absurd and chaotic, self-righteous, relying on noble positions, coveting the positions of Shakra and Brahma, admiring the Four Heavenly Kings (Caturmaharajika) and the Wheel-Turning Monarch (Cakravartin), enjoying the pursuit of various desires, ultimately like the five whirls, liking places of desire and honor, hoping to seek peace and comfort for oneself. Because of this, wanting to transform others, even if admiring worldly positions, one should observe impermanence, suffering, emptiness, and non-self, speaking freely about the beginning and end of past kalpas of practice, the present world affairs have no fixed place, rather lose one's life than commit injustice. The roots of merit established in the past are all used to guide and assist, fully possessing the great path, now taking goodness as the root, holding and guiding beings, abandoning evil practices, not cutting off the Three Jewels (Buddha, Dharma, Sangha), and generating all-knowing wisdom, this is the meaning of a Bodhisattva knowing the past lives and self-proving the fourth supernormal power (Abhijnana) that cannot be exhausted. 『What is the Bodhisattva's supernatural power of flight? The supernatural power has reached an inexhaustible state, self-observing one's own mind, loving diligence, receiving the Dharma, the karmic actions that are cultivated can be accomplished, constantly and truthfully practicing by oneself, for the four bases of supernatural power (Catvari-rddhi-pada) are now present, all supernatural powers have been attained, there is nothing more to do. Manifesting the majestic transformations of supernatural power in countless ways, immeasurable and boundless, one can transform one's body into countless bodies, and then transform countless bodies back into one body; flying swiftly like a single thought, not hindered by walls, the Iron Mountain Range (Cakravada), mountains and rivers, passing straight through as a bird flies in the sky; sitting in the void as if sitting on the ground.』
上、履水而行如在陸土、出入無間如無門戶。以是神足觀察人根而開化之，從其眾生因可訓誨而顯神足，為現端正顏色無比、或因毛孔而演大光、或立威神，隨其形類而開度之，應病與藥各令得所。或聲聞緣覺像色貌立之、或現佛身而開化之、或現釋梵色像形貌、亦如四鎮轉輪聖王。種種異形教誨群生，或現畜生形貌像類，從其眾人之所好喜各為說法，因而將養。勢力堅強、多懷毒害、瞋恚盛者，因其所宜而闡慈心，或顯大力、或四征力、或半鉤鎖、或具鉤鎖力，其力無極勢不可限。須彌山王甚大巍巍——高三百三十六萬里，廣長入海其數亦等——以一指擎擎之挑擲他方佛國如投一果，其菩薩力終不損耗。又此三千大千世界廣長無邊——下盡地際，極于上方三十二天——舉著右掌于若干劫擎之不勞。建神足力顯其聖慧，以此威德聖慧所致恣意所欲，能舉大海投之牛跡、在於牛跡亦不逼迮亦不漏逸，能變牛跡以成大海。假使劫燒天地欲壞，建立威神變為洪水，道化聖旨成為水災，欲使為火輒如意念。
「取要言之，在所顯示無一蔽礙令變為幻，上、中、下法如意所欲無不成者，無能動移妨廢之者。釋梵、魔、天及與他方，所作如法輒從經教，舍諸佛道威神無盡，其餘眾人——天上、世間——無能作威移菩薩德，以
【現代漢語翻譯】 現代漢語譯本：菩薩能行走在水面上如同走在陸地上，出入無礙如同沒有門一樣。他們用這種神通觀察眾生的根性，並開導教化他們。根據眾生可以接受的教誨，菩薩會顯現神通，例如展現無比端正的容貌，或者從毛孔中發出耀眼的光芒，或者展現威嚴的神力。他們會根據眾生的不同形態來開導他們，應眾生的需要給予相應的教誨，使他們各得其所。菩薩有時會以聲聞（Sravaka，聽聞佛法教誨而修行的人）或緣覺（Pratyekabuddha，靠自己領悟佛法真理的人）的形象出現，有時會顯現佛身來開導眾生，有時會顯現釋提桓因（Sakra devanam Indra，佛教的護法神）或梵天（Brahma，印度教的創造神）的形象，也像四鎮轉輪聖王（Cakravartin，擁有統治世界的理想君主）一樣。他們會以各種不同的形象教誨眾生，有時甚至會顯現畜生的形象，根據眾生的喜好來為他們說法，從而引導他們修行。對於那些勢力強大、心懷毒害、嗔恨心強的人，菩薩會根據他們的情況來闡述慈悲之心，或者顯現強大的力量，或者展現四種征服的力量，或者使用半鉤鎖或全鉤鎖的力量，他們的力量無窮無盡，無法估量。須彌山王（Sumeru，佛教宇宙觀中的中心山）非常高大巍峨——高三百三十六萬里，廣闊的範圍延伸入海，其大小也相等——菩薩可以用一根手指將其挑起，投擲到其他佛國，如同投擲一個果子，而菩薩的力量絲毫不會損耗。此外，這個三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙單位）廣闊無邊——下至地底，上至三十二天——菩薩可以用右手托起它，在若干劫的時間裡托著也不會感到疲勞。他們建立神通之力，展現聖者的智慧，憑藉這種威德和智慧，可以隨心所欲。他們可以將大海投入牛蹄印中，而牛蹄印既不會感到擁擠，也不會有水漏出，他們還可以將牛蹄印變成大海。即使劫火焚燒，天地將要毀滅，菩薩也可以建立威神，將其變為洪水，用聖者的旨意來引導水災，如果想讓它變成火焰，也能如意實現。 總而言之，菩薩所展現的一切都沒有任何障礙，都能將其變為幻象。上、中、下等一切法，都能如意實現，沒有任何事物能夠動搖或妨礙他們。釋提桓因、梵天、魔王、天人以及其他世界，他們所做的一切都符合佛經教義。菩薩捨棄了佛道，他們的威神之力是無窮無盡的，其他眾人——天上和世間——都無法動搖菩薩的功德，因為菩薩的功德是無量無邊的。
【English Translation】 English version: Bodhisattvas can walk on water as if on land, and enter and exit without obstruction as if there were no doors. With these supernatural powers, they observe the roots of beings and enlighten them. According to the teachings that beings can accept, Bodhisattvas manifest supernatural powers, such as displaying incomparably beautiful appearances, emitting brilliant light from their pores, or exhibiting majestic power. They guide beings according to their different forms, giving appropriate teachings according to their needs, so that each may attain what is suitable for them. Sometimes Bodhisattvas appear as Sravakas (those who practice by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own), sometimes they manifest as Buddhas to enlighten beings, and sometimes they appear as Sakra devanam Indra (a protector deity in Buddhism) or Brahma (the creator god in Hinduism), just like the Cakravartin (an ideal monarch who rules the world). They teach beings in various forms, sometimes even appearing as animals, and according to the preferences of beings, they preach the Dharma to guide them in their practice. For those who are powerful, harbor malice, and are full of anger, Bodhisattvas will expound the heart of compassion according to their circumstances, or manifest great power, or display the power of the four conquests, or use the power of half-hooks or full-hooks. Their power is boundless and immeasurable. Mount Sumeru (the central mountain in Buddhist cosmology) is very tall and majestic—336 million miles high, and its vast extent extends into the sea, its size being equal—a Bodhisattva can lift it with one finger and throw it to other Buddha lands as if throwing a fruit, without diminishing the Bodhisattva's power in the slightest. Furthermore, this Trisahasra-Mahasahasra-Lokadhatu (a cosmic unit in Buddhist cosmology) is vast and boundless—extending down to the depths of the earth and up to the thirty-two heavens—a Bodhisattva can hold it in their right palm for countless kalpas without feeling tired. They establish the power of supernatural abilities, display the wisdom of the saints, and with this power and wisdom, they can do as they please. They can throw the ocean into a cow's hoofprint, and the hoofprint will neither feel crowded nor will any water leak out. They can also transform the hoofprint into an ocean. Even if the kalpa is burned and the heavens and earth are about to be destroyed, Bodhisattvas can establish their divine power and transform it into a flood, using the will of the saints to guide the flood. If they wish to turn it into fire, they can do so at will. In short, everything that Bodhisattvas manifest has no obstruction, and they can transform it into an illusion. All dharmas, whether superior, middle, or inferior, can be realized as they wish, and nothing can shake or hinder them. Sakra devanam Indra, Brahma, Mara, devas, and other worlds, all that they do is in accordance with the teachings of the Buddhist scriptures. Bodhisattvas have abandoned the path of the Buddha, and their divine power is endless. No other beings—in the heavens or on earth—can shake the merits of a Bodhisattva, because the merits of a Bodhisattva are immeasurable.
此威力為諸民庶顯若干變，悅豫功勛頒宣經道。有是神足，其心堅強未曾退還，度魔境界、塵勞之穢，入佛境土不煩擾人，應其所乏各令得所，往古宿世所造德本，諸魔官屬不能毀之，是為菩薩神足變化第五神通而不可盡。」
阿差末復謂舍利弗言：「菩薩漏盡神通要者不住有為、不處無為，以大慈故不造生死、以大悲故不住滅度，欲成道德不著終始、欲現佛身不住滅度，顧戀一切不迷塵欲、化度十方不取滅度，行施、戒、忍、精進、一心、智慧隨時不惑流潤，行權方便不慕無為，欲具本願志性清凈，不違道慧方便開化，在於生死五道坦明，不樂無為六通平正，不難五趣、六度、四等、四恩、四辯、三十七品，療生、病、死成其佛土，嚴凈三場不處有無，生死無為皆觀自然，等如虛空，無進、無退，是為菩薩第六神通而不可盡。」
阿差末言：「唯，舍利弗！菩薩大士有四恩行而不可盡。何謂為四？一曰、佈施，二曰、仁愛，三曰、利益，四曰、等與。其佈施者謂有二品：一曰、衣、食、金、銀、珍寶、車、馬、人從，二曰、法施，廣佈經典靡不周流。其仁愛者亦有二品：若有求者恣意與之、欲聽經者為講說法。其利益者亦有二品：自成己行、具他人愿。其等與者亦有二品：如自己身所念思惟建立功德；
【現代漢語翻譯】 現代漢語譯本：這種威力會向民眾展示各種變化，使他們喜悅，並宣揚功德和經道。菩薩擁有這種神足通，他們的心堅定不移，從不退縮，超越了魔的境界和塵世的污穢，進入佛的凈土，不打擾他人。他們能根據眾生的需求給予他們所需，他們過去世所積累的德行，任何魔的眷屬都無法摧毀。這就是菩薩神足變化的第五種神通，無窮無盡。 阿差末（Achama）又對舍利弗（Sariputra）說：『菩薩的漏盡神通的關鍵在於不住于有為法，也不處於無為法。因為大慈悲心，他們不造作生死；因為大悲心，他們不住于滅度。爲了成就道德，他們不執著於終始；爲了顯現佛身，他們不住于滅度。他們眷顧一切眾生，不迷戀塵世的慾望；他們教化十方，不取滅度。他們行佈施、持戒、忍辱、精進、一心、智慧，隨時不迷惑，像流水一樣順暢。他們運用權巧方便，不羨慕無為。他們想要圓滿本願，志向清凈，不違背道慧，方便開化眾生。他們處於生死五道之中，坦然明瞭，不樂於無為的六通。他們平等對待五趣、六度、四等心、四恩、四辯、三十七道品。他們治療眾生的生、病、死，成就佛土，莊嚴清凈三場，不住于有無。他們觀察生死和無為都如同自然，等同虛空，無進無退。這就是菩薩的第六種神通，無窮無盡。』 阿差末說：『舍利弗！菩薩大士有四種恩行，無窮無盡。哪四種呢？第一是佈施，第二是仁愛，第三是利益，第四是等與。佈施有兩種：第一種是給予衣物、食物、金銀、珍寶、車馬、僕從；第二種是法施，廣泛傳播經典，無處不周。仁愛也有兩種：如果有人求助，就隨意給予；如果有人想聽經，就為他們講說佛法。利益也有兩種：自己成就修行，滿足他人的願望。等與也有兩種：如同自己所思所想，建立功德；
【English Translation】 English version: This power manifests various transformations to the populace, bringing them joy and proclaiming merit and the path of the Dharma. Possessing such miraculous powers, their minds are steadfast and never retreat, transcending the realms of Mara (demon) and the defilements of the world, entering the pure land of the Buddha without disturbing others. They provide what is needed according to the needs of beings, and the virtuous roots they have cultivated in past lives cannot be destroyed by any of Mara's retinue. This is the fifth of the Bodhisattva's miraculous powers of transformation, which are inexhaustible. Achama (阿差末) then said to Sariputra (舍利弗): 'The key to the Bodhisattva's exhaustion of outflows (漏盡) and miraculous powers lies in not dwelling in conditioned phenomena (有為), nor in unconditioned phenomena (無為). Because of great compassion, they do not create birth and death; because of great pity, they do not abide in Nirvana (滅度). To achieve morality, they do not cling to beginning or end; to manifest the Buddha's body, they do not abide in Nirvana. They care for all beings, not being deluded by worldly desires; they teach in the ten directions, not taking Nirvana. They practice giving, morality, patience, diligence, concentration, and wisdom, always without confusion, flowing like water. They use skillful means, not longing for non-action. They wish to fulfill their original vows, their aspirations pure, not going against the wisdom of the path, using skillful means to enlighten others. They are in the five paths of birth and death, clear and open, not delighting in the non-action of the six supernormal powers. They treat the five realms, the six perfections, the four immeasurables, the four kindnesses, the four kinds of eloquence, and the thirty-seven factors of enlightenment equally. They heal the birth, sickness, and death of beings, accomplishing the Buddha's land, adorning and purifying the three fields, not dwelling in existence or non-existence. They observe birth and death and non-action as natural, equal to space, without advancing or retreating. This is the sixth of the Bodhisattva's miraculous powers, which are inexhaustible.' Achama said: 'Sariputra! The Bodhisattva Mahasattvas have four kinds of acts of kindness that are inexhaustible. What are the four? First is giving (佈施), second is loving-kindness (仁愛), third is benefiting (利益), and fourth is equal giving (等與). Giving has two aspects: the first is giving clothing, food, gold, silver, jewels, carriages, horses, and servants; the second is giving the Dharma, widely spreading the scriptures everywhere. Loving-kindness also has two aspects: if someone asks for help, give it freely; if someone wants to hear the scriptures, preach the Dharma for them. Benefiting also has two aspects: accomplishing one's own practice and fulfilling the wishes of others. Equal giving also has two aspects: like one's own thoughts and reflections, establishing merit;
來求衣、食、諸所可乏悉施與之，加復勸人令住道業。
「又所謂施，見乞求者踴躍與之，面色不變益加熙怡；彼仁愛者見來乞求愍如赤子；彼利益者勸諸來求令住坦然平等之地；彼等與者，假使有人身行、口言、心念缺漏，訓之令護三事相副令入大乘。
「複次，舍心貪嫉則曰佈施；精進不斷名曰仁愛；有所利益，志性清和，后不懷恨乃曰利益；勸入大乘不墮小意是曰等與。
「複次，慈心順窮則曰佈施；興發歡悅，懷恕戀心乃曰仁愛；興大悲哀，被戒德鎧，為群黎故而忍眾苦名曰利益；養護諸行令不損耗，勸一切智是曰等與。
「複次，若求法者亦能惠與無所吝惜，則曰佈施；其仁愛者，有所施與兼以法教使得坦然；其利益者亦為己身復為他人興隆道化；其等與者為一切故尋發道意、諸通慧心。
「複次，內外所有皆能放舍，不懷妄想則曰佈施；稱譽一切功勛之慧，不違師友乃曰仁愛；捨身之安所便身誼，念憂他人名曰利益；合集要行，若住苦惱既自勤修，思慧成道，觀之如掌，以惠他人，不懷悒悒是曰等與。
「何謂法施？如己聞法為他人說；興仁愛者，若有所演，不貪衣、食、利養之業；彼利益者若教他人諷誦經法，隨時而授未曾勞惓；何謂等與？未曾違遠一切智心，
【現代漢語翻譯】 現代漢語譯本：對於前來乞求衣物、食物以及其他所需的人，都給予施捨，並且進一步勸導他們修行佛法。 又所謂的佈施，是指看到乞求者就歡喜地給予，面色不變，更加和悅；這種仁愛的人，看到前來乞求的人，會像對待自己的孩子一樣憐憫；這種利益他人的人，會勸導前來乞求的人安住于坦然平等的境界；這種平等給予的人，即使有人在身、口、意方面有所缺失，也會教導他們守護這三方面，使之相符，從而進入大乘佛法。 進一步說，捨棄貪婪嫉妒之心，就叫做佈施；精進不懈，就叫做仁愛；有所利益，心性清凈平和，事後不懷恨意，就叫做利益；勸導他人進入大乘佛法，不墮入小乘的意念，就叫做平等給予。 進一步說，以慈悲心順應貧困的人，就叫做佈施；興起歡喜，懷有寬恕和愛戀之心，就叫做仁愛；興起大悲心，披上戒德的鎧甲，爲了眾生而忍受各種苦難，就叫做利益；護持各種修行，使其不損耗，勸導他人追求一切智慧，就叫做平等給予。 進一步說，如果求法的人也能毫不吝惜地給予，就叫做佈施；這種仁愛的人，在給予的同時，還會用佛法教導，使人內心坦然；這種利益他人的人，既為自己也為他人興盛佛法；這種平等給予的人，爲了所有眾生，會發起菩提心和各種通達智慧的心。 進一步說，能夠放下內外一切所有，不懷虛妄的念頭，就叫做佈施；稱讚一切功德和智慧，不違背師長和朋友，就叫做仁愛；捨棄自身的安樂，顧及他人的利益，為他人擔憂，就叫做利益；彙集重要的修行，如果身處苦惱，既能自己勤奮修行，又能思考智慧，成就佛道，觀察一切如掌上觀紋，並以此利益他人，不懷憂愁，就叫做平等給予。 什麼是法施呢？就像自己聽聞佛法后為他人宣說；興起仁愛的人，在宣講佛法時，不貪圖衣物、食物和利益供養；這種利益他人的人，如果教導他人諷誦經法，會隨時給予教導，從不感到疲倦；什麼是平等給予呢？就是不曾遠離一切智慧之心。
【English Translation】 English version: To those who come seeking clothing, food, and other necessities, give them all, and further encourage them to practice the Dharma. Moreover, what is called giving is to joyfully give to those who beg, without changing one's expression, and with even greater cheerfulness; such a benevolent person, seeing those who come begging, pities them as if they were their own children; such a benefactor encourages those who come seeking to abide in a state of equanimity and equality; such an equal giver, even if someone is deficient in body, speech, or mind, will teach them to guard these three aspects, making them consistent, so that they may enter the Mahayana. Furthermore, to abandon greed and jealousy is called giving; to be constantly diligent is called benevolence; to be of benefit, with a pure and peaceful nature, and without harboring resentment afterward, is called benefit; to encourage others to enter the Mahayana, without falling into the mindset of the Hinayana, is called equal giving. Furthermore, to compassionately assist the poor is called giving; to arouse joy, with a heart of forgiveness and love, is called benevolence; to arouse great compassion, to don the armor of precepts and virtue, and to endure all kinds of suffering for the sake of sentient beings, is called benefit; to protect all practices so that they are not diminished, and to encourage others to seek all wisdom, is called equal giving. Furthermore, if those who seek the Dharma can also give without any reluctance, it is called giving; such a benevolent person, while giving, will also teach the Dharma, making people feel at ease; such a benefactor will promote the Dharma for both themselves and others; such an equal giver, for the sake of all beings, will arouse the Bodhi mind and all kinds of penetrating wisdom. Furthermore, to be able to let go of all internal and external possessions, without harboring false thoughts, is called giving; to praise all merits and wisdom, without disobeying teachers and friends, is called benevolence; to give up one's own comfort, to consider the benefit of others, and to worry about others, is called benefit; to gather essential practices, if one is in suffering, to diligently practice oneself, to contemplate wisdom, to achieve Buddhahood, to observe everything as if it were in the palm of one's hand, and to benefit others with this, without harboring sorrow, is called equal giving. What is Dharma giving? It is like explaining the Dharma to others after having heard it oneself; a benevolent person, when explaining the Dharma, does not crave clothing, food, or material offerings; such a benefactor, if teaching others to recite scriptures, will give instruction at any time, never feeling weary; what is equal giving? It is never being far from the mind of all wisdom.
常隨法訓不以為患。
「何謂佈施？愛喜法者不乏衣食、缽器、履屣、諸床、臥具、病瘦醫藥所當得者，他人所乏輒能與之，觀其志性尋為說法各使得所；其等與者能加施人，凈三道場不望想報，則用勸助無上正真最正覺心。
「複次，其法施者于諸施中最第一尊，作是察已乃興法施；其仁愛者斯心質樸，顯愍哀義；其利益者念道義理，不取嚴飾；其等與者班宣佛法，道慧具足。
「複次，其佈施者具足備悉諸度無極；其仁愛者成於戒禁忍度無極；其利益者進度無極，不墮顛倒退思補過；其等與者廣大禪思，智度無極。
「複次，其佈施者則應初發菩薩心行；其仁愛者奉修正行順菩薩本；其利益者成不退轉菩薩法教；其等與者則謂一生補處菩薩之基業也。
「複次，其佈施者立道根本；其仁愛者喻于備悉牙、莖、枝葉，稍成道教；其利益者喻于道法究竟，華茂芬葩熾盛；其等與者究竟果實道德之業。是為名曰菩薩四恩。」
阿差末言：「唯，舍利弗！菩薩大士有四辯才亦不可盡。何謂為四？一曰、義辯，二曰、法辯，三曰、應辯，四曰、辭辯。
「何謂義辯？曉于諸法真諦之義，明己所達識報應慧，所知和雅不自修功，入因緣慧不壞法界。悉達本凈入于無本，悉解本無了
【現代漢語翻譯】 現代漢語譯本 常常遵循佛法的教誨，不以此為苦惱。
『什麼是佈施？』喜愛佛法的人，不缺少衣服、食物、缽盂、鞋子、各種床鋪、臥具、疾病時的醫藥等應該得到的物品，看到他人缺乏就能夠給予，觀察他們的志向和性情，隨即為他們說法，使他們各自得到所需；那些平等佈施的人，能夠更加施與他人，清凈身口意三業，不期望回報，以此來勸勉和幫助他人發起無上正等正覺之心。
『其次，法佈施在各種佈施中是最尊貴的，在認識到這一點后才進行法佈施；那些仁愛的人，他們的心是質樸的，顯現出慈悲憐憫的意義；那些利益他人的人，心中想著道義和真理，不追求外在的裝飾；那些平等佈施的人，廣泛宣揚佛法，使人具備智慧。』
『其次，那些佈施的人，能夠圓滿具備各種波羅蜜（度無極，指到達彼岸的修行），那些仁愛的人，能夠成就戒律、忍辱波羅蜜；那些利益他人的人，能夠精進波羅蜜，不墮入顛倒的思維，不退轉，能夠彌補過失；那些平等佈施的人，能夠廣大地進行禪定思考，具備智慧波羅蜜。』
『其次，那些佈施的人，應當最初發起菩薩的心行；那些仁愛的人，奉行修正的修行，順應菩薩的本願；那些利益他人的人，成就不會退轉的菩薩教法；那些平等佈施的人，可以說是即將一生補處（指下一世將成佛）的菩薩的基業。』
『其次，那些佈施的人，是建立道業的根本；那些仁愛的人，比喻為具備了牙、莖、枝葉，逐漸成就佛法教義；那些利益他人的人，比喻為道法究竟，花朵茂盛，芬芳熾烈；那些平等佈施的人，是最終的果實，是道德的成就。這就是所謂的菩薩四恩。』
阿差末（Achala，不動）說：『是的，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！菩薩大士有四種辯才，也是不可窮盡的。什麼是四種辯才呢？第一是義辯，第二是法辯，第三是應辯，第四是辭辯。』
『什麼是義辯？』通曉諸法真諦的意義，明白自己所達到的境界，認識到因果報應的智慧，所知所解和諧美好，不自誇功德，進入因緣的智慧，不破壞法界。完全通達本來的清凈，進入無本的狀態，完全理解本無的道理。
【English Translation】 English version Always follow the teachings of the Dharma and do not consider it a hardship.
'What is giving (dana)?' Those who love the Dharma do not lack clothing, food, alms bowls, shoes, various beds, bedding, and medicine for illnesses that they should receive. When they see others lacking, they are able to give to them. Observing their aspirations and nature, they then preach the Dharma to them, enabling each to obtain what they need. Those who give equally are able to give even more to others, purifying their three karmas (body, speech, and mind), not expecting any reward, and thereby encouraging and helping others to arouse the mind of unsurpassed, true, and perfect enlightenment.
'Furthermore, the giving of Dharma is the most honored among all kinds of giving. After realizing this, one should engage in the giving of Dharma. Those who are benevolent have a simple heart, manifesting the meaning of compassion and pity. Those who benefit others think of the principles of the Way and truth, not seeking external adornment. Those who give equally widely proclaim the Buddha's teachings, enabling others to possess wisdom.'
'Furthermore, those who give are able to fully possess all the paramitas (perfections, reaching the other shore of practice); those who are benevolent are able to accomplish the paramitas of precepts and patience; those who benefit others are able to progress in the paramita of diligence, not falling into inverted thinking, not regressing, and able to make up for their faults; those who give equally are able to engage in vast meditative contemplation, possessing the paramita of wisdom.'
'Furthermore, those who give should initially arouse the mind of a Bodhisattva; those who are benevolent practice correct conduct, conforming to the original vows of a Bodhisattva; those who benefit others accomplish the teachings of a Bodhisattva that do not regress; those who give equally can be said to be the foundation of a Bodhisattva who will attain Buddhahood in their next life (ekajati-pratibaddha).'
'Furthermore, those who give are the foundation for establishing the path; those who are benevolent are like having the teeth, stems, branches, and leaves, gradually accomplishing the teachings of the Dharma; those who benefit others are like the ultimate attainment of the Dharma, with flowers blooming profusely and fragrantly; those who give equally are the ultimate fruit, the accomplishment of morality. These are what are called the four graces of a Bodhisattva.'
Achala said, 'Yes, Sariputra! The great Bodhisattvas have four kinds of eloquence that are also inexhaustible. What are the four kinds of eloquence? First is eloquence in meaning, second is eloquence in Dharma, third is eloquence in response, and fourth is eloquence in language.'
'What is eloquence in meaning?' It is to understand the meaning of the true essence of all dharmas, to understand the state one has reached, to recognize the wisdom of cause and effect, to have harmonious and beautiful knowledge and understanding, not boasting of one's merits, to enter into the wisdom of dependent origination, and not to destroy the Dharma realm. It is to fully understand the original purity, to enter into the state of no origin, and to fully understand the principle of non-existence.
住本際，永無有際曉解空義，奉修無想在於無愿，曉無所求立無所行。明諸行者入一慧門，不計有人、不見吾我，無壽、無命，道智則一。游正真慧，知於過去無央數劫、曉于當來無邊際義、識于現在一切眾行，悉解五陰猶如幻化、四種如蚖、諸入若空，滅寂內行外無所游，解諸國土無有境界。心意無形，其所行至為無所到，觀其志性明識審諦；苦無處所，于諸所習而無所造，其滅盡者自然之相，曉入徑路。
「分別諸法句義所趣，通入諸根，暢達五力，建立寂然。明察所觀，一切所有如幻、芭蕉、野馬、形影、夢中所見、山中之響、水中之月，悉虛無實。以若干相了為一相，知合會者必當別離、今欣欣者後會憂戚。曉聲聞乘因音而解、知緣覺乘從十二緣寂靜歸一，暢大乘學，積累無量一切德本乃成大道，是謂義辯。
「複次，其義辯者唯歸仰義，一切諸法皆趣于義亦無所歸。所以者何？一切諸法所歸趣者悉皆空空，是謂為義；一切諸法悉無有想，其解無想是謂為義；一切諸法悉無有愿，其無有愿是謂為義；一切諸法悉歸澹泊，其澹泊者是謂為義；一切諸法悉無有人、無壽、無命，其無壽命是謂為義。若曉諸法分別如此是謂義辯。其講說法無所處當言有處所，彼土所講則不可盡，所演辯才無能障翳，諸佛
【現代漢語翻譯】 現代漢語譯本：安住于根本的實相，永遠沒有邊際，理解空的意義，奉行修習無想，處於無愿的狀態，明白無所求，建立無所行。明瞭諸行的人進入一智慧之門，不執著于有人，不見自我，沒有壽命，沒有生命，道智則是一。游于真正智慧，知道過去無量無數的劫數，明白未來無邊無際的意義，認識現在一切的諸行，完全理解五陰猶如幻化，四大猶如毒蛇，諸入猶如虛空，滅寂內在的修行，外在無所遊走，理解諸國土沒有邊界。心意沒有形狀，其所行到達的地方是無所到達，觀察其志向本性，明瞭審諦；苦沒有處所，對於所習的而沒有造作，其滅盡是自然之相，明白進入的路徑。 分別諸法句義所趨向，通達諸根，暢通五力，建立寂靜。明察所觀察的，一切所有猶如幻術、芭蕉、野馬、形影、夢中所見、山中的迴響、水中的月亮，全部虛無不實。以若干的相理解為一相，知道聚合的必定會分離，現在歡喜的以後會憂愁。明白聲聞乘因聲音而理解，知道緣覺乘從十二因緣寂靜歸於一，暢通大乘之學，積累無量一切的德本才能成就大道，這叫做義辯。 再次，義辯的人唯獨歸向于義，一切諸法都趨向于義，也沒有所歸。為什麼呢？一切諸法所歸向的都空空如也，這叫做義；一切諸法都沒有想，理解無想這叫做義；一切諸法都沒有愿，沒有愿這叫做義；一切諸法都歸於淡泊，淡泊這叫做義；一切諸法都沒有人、沒有壽命、沒有生命，沒有壽命這叫做義。如果明白諸法分別如此，這叫做義辯。其講說法沒有固定的處所，當說有處所時，那個地方所講的則不可窮盡，所演說的辯才沒有能障礙遮蔽的，諸佛
【English Translation】 English version: Abiding in the fundamental reality, eternally without limit, understanding the meaning of emptiness, practicing non-perception, being in a state of non-desire, understanding non-seeking, establishing non-action. Those who understand all phenomena enter the gate of one wisdom, not clinging to the idea of a person, not seeing self, without lifespan, without life, the wisdom of the path is one. Traveling in true wisdom, knowing the countless eons of the past, understanding the boundless meaning of the future, recognizing all present phenomena, fully understanding that the five aggregates are like illusions, the four elements are like venomous snakes, the six sense bases are like emptiness, extinguishing inner practice, not wandering externally, understanding that lands have no boundaries. The mind has no form, the place it reaches is nowhere to be reached, observing its aspiration and nature, clearly understanding the truth; suffering has no place, not creating from what is practiced, its extinction is the natural state, understanding the path to enter. Distinguishing the direction of the meaning of all dharmas, penetrating the six sense bases, mastering the five powers, establishing stillness. Clearly observing what is seen, all things are like illusions, banana trees, mirages, shadows, what is seen in dreams, echoes in the mountains, the moon in the water, all are empty and unreal. Understanding many forms as one form, knowing that what gathers must separate, that present joy will later become sorrow. Understanding that the Sravaka vehicle understands through sound, knowing that the Pratyekabuddha vehicle returns to oneness from the silence of the twelve links of dependent origination, mastering the Mahayana teachings, accumulating immeasurable roots of virtue to achieve the great path, this is called eloquence of meaning. Furthermore, the eloquence of meaning is solely directed towards meaning, all dharmas are directed towards meaning, and there is nothing to return to. Why is this? All dharmas that are directed towards are empty, this is called meaning; all dharmas have no perception, understanding non-perception is called meaning; all dharmas have no desire, having no desire is called meaning; all dharmas return to detachment, detachment is called meaning; all dharmas have no person, no lifespan, no life, having no lifespan is called meaning. If one understands the distinctions of all dharmas in this way, this is called eloquence of meaning. When speaking the Dharma, there is no fixed place, when it is said there is a place, what is spoken in that place is inexhaustible, the eloquence that is expressed cannot be obstructed or concealed, the Buddhas
世尊之所言教，悉遙勸助。所宣聖慧，真諦無異、無有罪釁，是謂義辯。
「何謂法辯？若了諸法隨時而入——善惡、禍福，興德、罪釁，有漏、無漏，在世、度世，苦樂、危害，塵勞、瞋恨各有品類——入于生死若處泥洹，分別法界、方俗之業是謂法辯。複次，其法辯者曉諸貪慾——心所戀慕、某人好色——知當何藥而療治之。某淫泆盛、某貪慾強、或有少欲，某可除欲、某不可除，或從往本欲應欲來、或當來世習貪慾相、或於現世習貪慾相，或復有人內懷貪慾外無恩愛、或復有人外抱貪慾內無恩愛、或復有人內外有欲，或復有人睹其顏色而發情欲聞聲不動、或復有人聞其音聲而興貪慾不以色動、或復有人因其聲像而興色慾、或復因香諸味細滑由心諸法而起貪慾、或復有人無色聲香味細滑之念是為貪慾。眾生所行當作是入，其貪慾門所習或欲二萬一千、其瞋恚行亦二萬一千、其愚癡行亦二萬一千、其等分行亦二萬一千。若能解了於此諸行八萬四千，便能隨時而開化之無有損耗，其不入慧誘進令前，不失其節解知應器，殊特下劣有所頒宣無所侵抂，是謂法辯。
「何謂應辯？若能普入一切音詞，諸天之聲、世間人聲，諸龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒，人與非人所有音聲，悉能得聞
【現代漢語翻譯】 現代漢語譯本：
世尊所說的教誨，都是爲了遙遠地勸導和幫助眾生。他所宣講的聖慧，是真實不虛的真理，沒有絲毫的過失，這叫做義辯。 什麼是法辯呢？如果能夠了解諸法，並能隨時運用——善與惡、禍與福，興盛功德與產生罪過，有煩惱與無煩惱，在世間與出世間，苦與樂、危害，塵世的煩惱與嗔恨各有不同的類別——進入生死輪迴或到達涅槃，分別法界和世俗的行業，這叫做法辯。進一步說，具有法辯的人能夠了解各種貪慾——心中所愛慕的，比如某人喜歡美色——知道應該用什麼藥來治療。有的人淫慾旺盛，有的人貪慾強烈，有的人少欲，有的人可以去除慾望，有的人不可以去除，有的人從過去世的慾望而來，有的人在未來世會習染貪慾的習性，有的人在現世習染貪慾的習性，有的人內心懷有貪慾而外表沒有恩愛，有的人外表懷有貪慾而內心沒有恩愛，有的人內外都有貪慾，有的人看到顏色而產生貪慾，聽到聲音卻不動心，有的人聽到聲音而產生貪慾，卻不因顏色而動心，有的人因聲音和形象而產生貪慾，有的人因香、味道、細滑的觸感等由心所生的諸法而產生貪慾，有的人沒有對色、聲、香、味、細滑的念頭，這都是貪慾。眾生所行的應當這樣去了解，他們所習染的貪慾之門有二萬一千種，嗔恨的行為也有二萬一千種，愚癡的行為也有二萬一千種，等分（貪嗔癡等分）的行為也有二萬一千種。如果能夠了解這八萬四千種行為，就能隨時開導教化他們，而不會有任何損害。對於那些不進入智慧的人，要引導他們向前，不失去時機，瞭解他們的根器，根據他們殊勝、低下等不同的情況進行宣講，而不會有任何的偏差，這叫做法辯。 什麼是應辯呢？如果能夠普遍瞭解一切的音詞，諸天的聲音、世間人的聲音，諸龍、鬼神、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神），人與非人所有的聲音，都能夠聽懂。
【English Translation】 English version:
The teachings of the World Honored One are all for the purpose of remotely encouraging and assisting beings. The sacred wisdom he proclaims is the true and unadulterated truth, without any fault, and this is called 'meaningful eloquence'. What is 'eloquence of the Dharma'? It is when one understands all dharmas and can apply them at any time—good and evil, fortune and misfortune, the arising of virtue and the arising of faults, with outflows and without outflows, in the world and beyond the world, suffering and joy, harm, worldly afflictions and hatred, each with its own category—entering into birth and death or reaching nirvana, distinguishing the realms of Dharma and the practices of the world, this is called 'eloquence of the Dharma'. Furthermore, one with 'eloquence of the Dharma' understands all forms of desire—what the mind is attached to, such as someone's fondness for beauty—knowing what medicine to use to cure it. Some have strong lust, some have strong greed, some have little desire, some can remove desire, some cannot, some come from past lives with desires, some will in future lives be accustomed to the appearance of desire, some in this life are accustomed to the appearance of desire, some have desire within but no affection outwardly, some have desire outwardly but no affection inwardly, some have desire both within and without, some are moved by seeing colors but not by hearing sounds, some are moved by hearing sounds but not by seeing colors, some are moved by both sounds and appearances, some are moved by fragrances, tastes, and fine textures, arising from the mind and all dharmas, and some have no thoughts of colors, sounds, fragrances, tastes, or fine textures, all of which are desires. The practices of beings should be understood in this way. The gates of desire they are accustomed to are twenty-one thousand, the practices of anger are also twenty-one thousand, the practices of ignorance are also twenty-one thousand, and the practices of equanimity (equal parts of greed, anger, and ignorance) are also twenty-one thousand. If one can understand these eighty-four thousand practices, one can guide and teach them at any time without any harm. For those who do not enter into wisdom, one should guide them forward, not losing the opportunity, understanding their capacities, and according to their superior or inferior conditions, proclaim the Dharma without any deviation. This is called 'eloquence of the Dharma'. What is 'responsive eloquence'? It is when one can universally understand all sounds and words, the sounds of the devas (gods), the sounds of people in the world, the sounds of dragons, ghosts, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), and all the sounds of humans and non-humans.
五趣眾生所說之響，隨其音響而為黎庶講說經法，是謂應辯。如是隨順而為演法，是則應辯。曉了經典，知其文字、觀所入義，如是品類解一種言、十種百種，了男女言，大小、嬰孩，亦知過去、當來、現在文字所趣，亦解一字、又了二字之所入處，亦知一字獨而無侶、亦知二字而無有伴，是謂應辯。應于真諦言無缺漏，了了分明而無誤失，訥隧之言義理備悉，所在眾人皆悅其辭無怨望者。頒宣深義，文辭至質合宜文飾，自察其心從佛之教，觀于眾生志性所趣，而為應義使心開解，歡然踴躍各得其所，是謂應辯。
「何謂辭辯？所說應時，辭不亂錯，言不中止無能制者，所可說義無能障塞，卒問尋對應機飄疾答不遲晚，如所問報不失應節、不違問者。辯才無諍，所說辯才應真諦法、立忍辱力，所宣深妙演若干義，辯才次第不越來意，佈施、持戒、忍辱、精進、一心、智慧。分別一切章句義理，講說意止、意斷、神足、根、力、覺意，發心成道觀察寂然，解暢一切禪思脫門三昧正受，入于聖慧剖判三乘。悅可一切眾生所念，言詞和雅，語無瑕穢亦無粗言，不合義者，口不卒暴、舌不迷荒惡言之教，所語柔軟、清凈無病，言語徐詳無不實詞。隨時事義所傳輒正，不卒、不暴，方便隨意，無有異詞，亦無細言、竊微盜
【現代漢語翻譯】 現代漢語譯本：五道眾生所發出的聲音，都能夠根據其音響為民眾講解經法，這叫做應辯（根據不同聲音進行辯論的能力）。像這樣順應情況而演說佛法，就是應辯。通曉經典，瞭解其中的文字，觀察文字所表達的含義，像這樣能夠理解一種語言、十種語言、百種語言，明白男人、女人、大人、小孩、嬰兒的語言，也知道過去、未來、現在文字所指代的意義，也理解一個字、兩個字所表達的含義，也知道一個字單獨存在沒有伴侶，也知道兩個字組合在一起，這叫做應辯。所說的真理沒有缺失遺漏，清清楚楚明明白白沒有錯誤，即使是說話遲鈍的人也能把義理表達完整，讓所有聽眾都喜歡他的言辭而沒有怨恨。宣講深奧的道理，文辭質樸而又恰當修飾，自己反省內心遵循佛陀的教誨，觀察眾生的心性和志向，從而宣講相應的道理使他們開悟，歡喜踴躍各自得到滿足，這叫做應辯。 什麼是辭辯（言辭辯論的能力）？所說的話語應時應機，言辭不混亂不錯誤，說話不中斷沒有人能夠阻止，所要表達的含義沒有障礙，突然提問能夠迅速回答，不遲疑不拖延，所回答的內容不失時機，不違背提問者的意思。辯才沒有爭論，所說的辯才符合真理，具有忍辱的力量，所宣講的深奧道理能夠闡述多種含義，辯才的順序不超出原來的意思，包括佈施、持戒、忍辱、精進、一心、智慧。能夠分別一切章節句子的含義，講解意止、意斷、神足、根、力、覺意，發心成就佛道觀察寂靜，通達一切禪定、解脫之門、三昧正受，進入聖人的智慧能夠分析判斷三乘。能夠讓一切眾生感到喜悅，言辭溫和優雅，沒有瑕疵也沒有粗俗的言語，不符合義理的話不說，口中不急躁，舌頭不迷亂，不說惡語，所說的話語柔和、清凈沒有毛病，說話緩慢詳細沒有虛假之詞。所傳達的事情和道理都正確，不急躁不暴躁，方便隨順，沒有不同的言辭，也沒有細微的竊竊私語。
【English Translation】 English version: The sounds uttered by beings in the five realms, according to their sounds, are used to explain the scriptures to the people, this is called 'responsive eloquence' (the ability to debate based on different sounds). To expound the Dharma in this way, adapting to the circumstances, is responsive eloquence. To be well-versed in the scriptures, to understand the words, to observe the meaning conveyed by the words, to understand one language, ten languages, a hundred languages, to understand the language of men, women, adults, children, and infants, to know the meaning of words in the past, future, and present, to understand the meaning of one word, two words, to know that one word exists alone without a companion, and to know that two words are combined, this is called responsive eloquence. The truth spoken is without deficiency or omission, clear and distinct without error, even a slow speaker can express the meaning completely, so that all listeners are pleased with his words and have no resentment. To proclaim profound principles, with simple yet appropriately adorned language, to examine one's own heart and follow the Buddha's teachings, to observe the minds and aspirations of sentient beings, and thus to proclaim the corresponding principles to enlighten them, so that they rejoice and each obtains satisfaction, this is called responsive eloquence. What is 'eloquence in speech' (the ability to debate with words)? What is said is timely and appropriate, the words are not confused or mistaken, the speech is not interrupted and no one can stop it, the meaning to be expressed is without obstruction, a sudden question can be answered quickly, without hesitation or delay, the answer is timely and does not contradict the questioner's intention. Eloquence is without contention, the eloquence spoken is in accordance with the truth, possesses the power of patience, the profound principles proclaimed can explain multiple meanings, the order of eloquence does not exceed the original intention, including giving, keeping precepts, patience, diligence, one-pointedness, and wisdom. To be able to distinguish the meaning of all chapters and sentences, to explain the cessation of intention, the cutting off of intention, the supernatural powers, the roots, the powers, the factors of enlightenment, to aspire to achieve Buddhahood and observe stillness, to understand all meditations, the gates of liberation, the correct reception of samadhi, to enter the wisdom of the saints and be able to analyze and judge the three vehicles. To be able to please all sentient beings, with gentle and elegant words, without flaws or vulgar language, not speaking what is not in accordance with the principles, not being impatient in speech, not being confused in tongue, not speaking evil words, speaking softly, purely, without fault, speaking slowly and in detail without falsehood. What is conveyed in matters and principles is correct, not impatient or violent, convenient and compliant, without different words, and without subtle whispers.
語，所語列露無屏處言，極高舉聲言詞安隱。有所說者無能得短，諸賢聖眾所共咨嗟，所稱揚者通流他國，其音微妙亦如梵聲聞者悉達。口所言詞不違法教，皆見一切眾生根本，應其心念而為說法，其聞法者輒隨平等斷苦惱患，是為菩薩詞辯無盡。」
阿差末言：「唯，舍利弗！菩薩辯才復有四事而不可盡。何謂為四？一曰、取義不取識，二曰、歸慧不取所識，三曰、歸於要經而不迷惑，四曰、自歸於法而不取人。
「何謂為義？何謂為識？入於世法是謂識著，度世之法乃謂為義。所謂識者，佈施調意，明智安庠；所謂義者，化于調定，寂寞澹泊歸於聖慧。所謂識者，咨嗟生死而不患厭；所謂義者，雖在生死不處顛倒，悉能越度終始之患。所謂識者，咨嗟泥洹功德之勛；所謂義者，一切諸法本凈滅度，不懷望想。所謂識者，隨其本乘而為分別；所謂義者，入一法慧。所謂識者，一切所有皆能佈施，無所愛惜；所謂義者，凈三道場，歸一大道。
「所謂識者，護身、口、意，普學禁戒，嘆譽止足功德之行；所謂義者，護身、口、意，解不可得，悉無所作是謂禁戒，能為清凈。
「所謂識者，見諸貢高、自大、憍慢、放恣、懷瞋、含毒之士，為演安庠忍辱之德；所謂義者，行能自致無所從生法忍
【現代漢語翻譯】 現代漢語譯本：菩薩的言語，在沒有遮蔽的地方公開宣說，用極高的聲音清晰地說出安穩的言辭。他們所說的話語無人能挑出毛病，受到所有賢聖大眾的讚歎，他們所宣揚的教義流傳到其他國家，其聲音微妙如同梵天之聲，聽者都能領悟。他們口中所說的話語不違背佛法教義，都能洞見一切眾生的根本，根據他們的心念而為他們說法，聽聞佛法的人都能隨之平等地斷除痛苦煩惱，這就是菩薩的辯才無盡之處。 阿差末（Achama，人名）說：『是的，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！菩薩的辯才還有四種不可窮盡之處。哪四種呢？第一，取義而不取識；第二，歸於智慧而不取所識；第三，歸於要經而不迷惑；第四，自己歸於法而不執著於人。』 『什麼是義？什麼是識？執著於世俗之法，這叫做識；超越世俗之法，這叫做義。所謂的識，是指佈施、調伏心意、明智安詳；所謂的義，是指化解調伏，寂靜淡泊，歸於聖慧。所謂的識，是指讚歎生死輪迴而不感到厭倦；所謂的義，是指雖然處於生死輪迴中，卻不顛倒，能夠超越生死輪迴的始終之患。所謂的識，是指讚歎涅槃（Nirvana，佛教最高境界）功德的殊勝；所謂的義，是指一切諸法的本性清凈寂滅，不懷有任何期望。所謂的識，是指隨順其本來的根基而進行分別；所謂的義，是指進入一法之慧。所謂的識，是指能夠佈施一切所有，沒有絲毫吝惜；所謂的義，是指凈化身口意三業，歸於唯一的大道。 『所謂的識，是指守護身、口、意，普遍學習戒律，讚歎知足的功德行為；所謂的義，是指守護身、口、意，理解其不可得，一切都無所作為，這才是戒律，能夠達到清凈。 『所謂的識，是指看到那些貢高我慢、自大驕傲、放縱、懷有嗔恨、心懷惡毒的人，為他們演說安詳忍辱的德行；所謂的義，是指修行能夠自己證得，不從他處生起的法忍。』
【English Translation】 English version: The speech of a Bodhisattva is spoken openly in places without concealment, using an extremely high voice to clearly articulate words of peace. Their words are impeccable, praised by all the wise and holy assembly. The teachings they proclaim spread to other countries, their voice subtle like the sound of Brahma, and all who hear understand. The words they speak do not violate the Dharma teachings, they see the root of all sentient beings, and teach according to their thoughts. Those who hear the Dharma follow it equally, cutting off suffering and affliction. This is the inexhaustible eloquence of a Bodhisattva. Achama (a name) said, 'Yes, Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! A Bodhisattva's eloquence has four more inexhaustible aspects. What are the four? First, taking the meaning, not the knowledge; second, returning to wisdom, not taking what is known; third, returning to the essential scriptures without confusion; fourth, returning to the Dharma itself, not clinging to people.' 'What is meaning? What is knowledge? Attachment to worldly laws is called knowledge; transcending worldly laws is called meaning. What is called knowledge refers to giving, taming the mind, being wise and peaceful; what is called meaning refers to transforming taming, being quiet and detached, returning to holy wisdom. What is called knowledge refers to praising the cycle of birth and death without being weary; what is called meaning refers to being in the cycle of birth and death without being inverted, able to transcend the suffering of beginning and end. What is called knowledge refers to praising the merits of Nirvana (the highest state in Buddhism); what is called meaning refers to the original purity and extinction of all dharmas, without any expectations. What is called knowledge refers to distinguishing according to one's original foundation; what is called meaning refers to entering the wisdom of one Dharma. What is called knowledge refers to being able to give everything without any attachment; what is called meaning refers to purifying the three karmas of body, speech, and mind, returning to the one great path.' 'What is called knowledge refers to guarding the body, speech, and mind, universally learning the precepts, praising the merits of contentment; what is called meaning refers to guarding the body, speech, and mind, understanding their unobtainability, doing nothing, this is the precept, able to achieve purity. 'What is called knowledge refers to seeing those who are arrogant, conceited, proud, indulgent, harboring anger, and holding malice, and expounding the virtues of peace and patience for them; what is called meaning refers to the practice that can be attained by oneself, the Dharma-patience that does not arise from elsewhere.'
。所謂識者，慇勤精進，分別一切德本之義；所謂義者，無應、不應，無雙、無只，所行精進而無所住。所謂識者，解脫禪思，脫門安庠，三昧正受；所謂義者，曉了滅盡，定意正受。所謂識者，一切所聞輒能受持智慧道原；所謂義者，觀于智慧無有處所亦不可得。所謂識者，頒宣於斯三十七品道義之訓；所謂義者，奉行遵修諸佛道法，因諸報應致道果證。所謂識者，剖判苦諦及習盡道；所謂義者，至於滅寂，證明澹泊。所謂識者，因其所生悉由無明至老、病、死；所謂義者，以滅無明及老、病、死亦無永除。所謂識者，講說所觀寂然之本根原所歸；所謂義者，因其慧明而得解脫至微妙智。所謂識者，解淫、怒、癡，分數適等本不可別；所謂義者，以得永消眾惡諸想，不念懷恨。
「所謂識者，解脫一切諸陰蓋法、掛礙之難；所謂義者，游無蔽礙解脫慧門。所謂識者，咨嗟三寶功德無量；所謂義者，以離於貪、不與欲合奉宣功勛。所謂識者，若有菩薩從初發意，常嘆開士一切禁戒名稱之美；所謂義者，一心念頃皆能曉了，尋得成就一切敏慧。
「取要言之，悉能講宣八萬四千諸品法藏，是謂為識；于諸文字、諸所識著，解無所得、義無處所，是謂為義。
「何謂為慧？何謂為識？住于識者則有四事
【現代漢語翻譯】 現代漢語譯本：所謂『識』（vijñāna，意識），是指勤奮精進，分辨一切功德根本的意義；所謂『義』（artha，意義），是指無所應、無所不應，無雙、無單，所行精進而無所執著。所謂『識』，是指解脫禪定思慮，脫離束縛安詳自在，進入三昧正受；所謂『義』，是指明了滅盡，心意安定正受。所謂『識』，是指一切所聞都能受持，是智慧的根源；所謂『義』，是指觀察智慧無處可尋，也不可得。所謂『識』，是指宣講這三十七道品（bodhipakṣa，菩提分法）的教義；所謂『義』，是指奉行遵修諸佛的道法，因各種報應而達到道果的證悟。所謂『識』，是指剖析苦諦（duḥkha satya，苦的真理）、集諦（samudaya satya，苦的根源）、滅諦（nirodha satya，苦的止息）和道諦（mārga satya，通往苦止息的道路）；所謂『義』，是指達到寂滅，證明清凈淡泊。所謂『識』，是指因其所生都由無明（avidyā，無知）導致老、病、死；所謂『義』，是指滅除無明，老、病、死也無法永遠存在。所謂『識』，是指講說所觀察到的寂然之本根源所歸；所謂『義』，是指因其智慧明瞭而得解脫，達到微妙的智慧。所謂『識』，是指理解淫慾、嗔怒、愚癡，其程度相當，本來不可分別；所謂『義』，是指能夠永遠消除各種惡念，不懷恨意。 所謂『識』，是指解脫一切諸陰（skandha，五蘊）的覆蓋和障礙；所謂『義』，是指在無遮無礙的解脫智慧之門中游走。所謂『識』，是指讚歎三寶（triratna，佛、法、僧）的無量功德；所謂『義』，是指遠離貪慾，不與慾望結合，奉行功勛。所謂『識』，是指如果有菩薩從初發心，常常讚歎開士一切戒律的美好；所謂『義』，是指一心念頃都能明瞭，迅速成就一切敏捷的智慧。 總而言之，能夠講說八萬四千種法藏，這稱為『識』；對於文字和所執著的事物，理解無所得、意義無處所，這稱為『義』。 什麼是『慧』（prajñā，智慧）？什麼是『識』？執著于『識』的人會有四種情況。
【English Translation】 English version: What is called 『vijñāna』 (consciousness) is to be diligent and zealous, distinguishing the meaning of all virtuous roots; what is called 『artha』 (meaning) is to be without response or non-response, without duality or singularity, practicing diligently without attachment. What is called 『vijñāna』 is to be liberated from meditative thoughts, to be free and at ease, entering samadhi (concentration); what is called 『artha』 is to understand extinction, with a stable mind in right concentration. What is called 『vijñāna』 is to receive and uphold all that is heard, the origin of wisdom; what is called 『artha』 is to observe that wisdom has no place and cannot be obtained. What is called 『vijñāna』 is to proclaim the teachings of the thirty-seven bodhipakṣa (wings to enlightenment); what is called 『artha』 is to practice and follow the Buddha's teachings, attaining the fruit of the path through various retributions. What is called 『vijñāna』 is to analyze the Four Noble Truths: duḥkha satya (the truth of suffering), samudaya satya (the truth of the origin of suffering), nirodha satya (the truth of the cessation of suffering), and mārga satya (the truth of the path to the cessation of suffering); what is called 『artha』 is to reach extinction, proving purity and detachment. What is called 『vijñāna』 is that all that arises is due to avidyā (ignorance), leading to old age, sickness, and death; what is called 『artha』 is that by extinguishing ignorance, old age, sickness, and death cannot exist forever. What is called 『vijñāna』 is to speak of the observed root and origin of stillness; what is called 『artha』 is to attain liberation through wisdom, reaching subtle wisdom. What is called 『vijñāna』 is to understand lust, anger, and delusion, which are equal in degree and originally indistinguishable; what is called 『artha』 is to be able to permanently eliminate all evil thoughts, without harboring resentment. What is called 『vijñāna』 is to be liberated from all the coverings and hindrances of the skandhas (aggregates); what is called 『artha』 is to roam in the unobstructed gate of liberating wisdom. What is called 『vijñāna』 is to praise the immeasurable merits of the triratna (Three Jewels: Buddha, Dharma, Sangha); what is called 『artha』 is to be free from greed, not to be attached to desires, and to practice meritorious deeds. What is called 『vijñāna』 is that if a Bodhisattva from the initial aspiration, constantly praises the beauty of all the precepts of the enlightened ones; what is called 『artha』 is to be able to understand in a single moment of thought, quickly achieving all agile wisdom. In short, to be able to speak of the eighty-four thousand collections of Dharma, this is called 『vijñāna』; to understand that there is nothing to be obtained and no place for meaning in words and attachments, this is called 『artha』. What is 『prajñā』 (wisdom)? What is 『vijñāna』? Those who cling to 『vijñāna』 will have four conditions.
：一曰、識在於色心處其中，二曰、而懷妄想處在縛著，三曰、游于生死識在周旋，四曰、迷惑識著不能自拔，是謂為四。何謂為慧？其識不處住五陰地，斷諸陰蓋——色、痛、想、行、識——是謂為慧。複次，所謂識者，曉了四大地、水、火、風；假使識行不住四種、識不馳騁、不壞法界是謂為慧。複次，所云識者，眼色、耳聲、鼻香、舌味、身觸、心法，所識之著是謂為識；設使消除，外不游逸，慧之所導於一切法無所悕望，是謂為慧。有所猗著則生識矣，亦從想念、悕望、多求而生識矣，是謂為識；若無所受亦無悕望，心不懷念、無所慕樂、志不望報，是謂為慧。有為行法則住于識；修無為行，識無所住，奉無為明，乃謂為慧。若住起分名謂為識；不起、不滅，識無所住乃謂為慧。
「何謂為取經義？何謂為取？慇勤元元求諸經典是謂為取；若於經典致入道果，是謂取義。若於諸經成就眾行是謂為取；若能分別諸經本末是謂取義。若在諸經入造行業是謂為取；若於諸經滅盡罪福、永除塵勞，是謂取義。若於諸經採取要慧而為他人說塵勞業，是謂為取；若於諸經了了分別清凈章句，是謂取義。若於諸經厭生死難，愁戚不樂是謂為取；其于諸經觀察生死及與滅度不以為二，是謂取義。若於諸經但宣雜句、嚴飾
【現代漢語翻譯】 現代漢語譯本： 一、所謂的『識』，在於色（物質現象）和心（精神現象）的交匯之處；二、而懷有虛妄的念頭，則會陷入束縛之中；三、在生死輪迴中游蕩，『識』也在其中周旋；四、迷惑于『識』的執著，不能自拔，這被稱為四種『識』的狀態。什麼是『慧』呢？『識』不住留在五陰（色、受、想、行、識）的領域，斷除各種陰蓋——色、痛（感受）、想（概念）、行（意志）、識（分別）——這被稱為『慧』。進一步說，所謂的『識』，是瞭解四大（地、水、火、風）的構成；如果『識』的執行不住留于這四種元素，『識』不馳騁妄動，不破壞法界（宇宙萬法的本體），這被稱為『慧』。進一步說，所謂的『識』，是眼（視覺）對色（顏色），耳（聽覺）對聲（聲音），鼻（嗅覺）對香（氣味），舌（味覺）對味（味道），身（觸覺）對觸（觸感），心（意識）對法（概念），對所認識的事物產生執著，這被稱為『識』；如果能夠消除這些執著，對外不放縱，以『慧』引導，對一切法不抱有任何期望，這被稱為『慧』。有所執著就會產生『識』，也會從想念、期望、多求而產生『識』，這被稱為『識』；如果沒有接受，也沒有期望，心中不懷念，沒有愛慕和快樂，不求回報，這被稱為『慧』。有為的修行法則會停留在『識』的層面；修習無為的修行，『識』無所停留，奉行無為的真理，這才能被稱為『慧』。如果停留在生起和分別的層面，就稱為『識』；不生起，不滅亡，『識』無所停留，這才能被稱為『慧』。 「什麼是『取經義』？什麼是『取』？勤奮地尋求各種經典，這被稱為『取』；如果能從經典中獲得道果，這被稱為『取義』。如果在經典中成就各種修行，這被稱為『取』；如果能分辨經典的前後脈絡，這被稱為『取義』。如果在經典中進入造作行為，這被稱為『取』；如果能從經典中滅盡罪福，永遠消除塵勞，這被稱為『取義』。如果在經典中採取重要的智慧，併爲他人講述塵勞的業報，這被稱為『取』；如果能從經典中清晰地分辨清凈的章句，這被稱為『取義』。如果在經典中厭惡生死的苦難，憂愁不樂，這被稱為『取』；如果在經典中觀察生死和涅槃，不認為它們是兩種不同的狀態，這被稱為『取義』。如果在經典中只宣講雜亂的語句，用華麗的辭藻來裝飾
【English Translation】 English version: Firstly, 『consciousness』 (識, shi) resides where form (色, se) and mind (心, xin) meet; secondly, harboring delusive thoughts leads to bondage; thirdly, wandering in the cycle of birth and death, 『consciousness』 also revolves within it; fourthly, being deluded by the attachment to 『consciousness』 and unable to free oneself, these are called the four states of 『consciousness』. What is 『wisdom』 (慧, hui)? When 『consciousness』 does not dwell in the realm of the five aggregates (五陰, wu yin) – form, sensation, perception, mental formations, and consciousness – and cuts off all the coverings of these aggregates, this is called 『wisdom』. Furthermore, what is called 『consciousness』 is the understanding of the four great elements (四大, si da) – earth, water, fire, and wind; if the operation of 『consciousness』 does not dwell on these four elements, if 『consciousness』 does not run wild and does not destroy the dharma realm (法界, fa jie), this is called 『wisdom』. Furthermore, what is called 『consciousness』 is the attachment to what is perceived by the eye (眼, yan) to form (色, se), the ear (耳, er) to sound (聲, sheng), the nose (鼻, bi) to smell (香, xiang), the tongue (舌, she) to taste (味, wei), the body (身, shen) to touch (觸, chu), and the mind (心, xin) to concepts (法, fa); if one can eliminate these attachments, not indulge externally, and be guided by 『wisdom』, having no expectations of any dharma, this is called 『wisdom』. Attachment gives rise to 『consciousness』, and 『consciousness』 also arises from thoughts, expectations, and excessive desires; this is called 『consciousness』. If there is no acceptance and no expectation, if the mind does not cherish, does not have love or joy, and does not seek reward, this is called 『wisdom』. The practice of conditioned dharma (有為法, you wei fa) dwells in the realm of 『consciousness』; practicing unconditioned dharma (無為法, wu wei fa), 『consciousness』 has no dwelling place, and adhering to the truth of the unconditioned is called 『wisdom』. If one dwells in the realm of arising and differentiation, it is called 『consciousness』; if there is no arising and no ceasing, and 『consciousness』 has no dwelling place, this is called 『wisdom』. 「What is 『taking the meaning of the scriptures』 (取經義, qu jing yi)? What is 『taking』 (取, qu)? Diligently seeking various scriptures is called 『taking』; if one can attain the fruit of the path from the scriptures, this is called 『taking the meaning』. If one accomplishes various practices through the scriptures, this is called 『taking』; if one can distinguish the beginning and end of the scriptures, this is called 『taking the meaning』. If one engages in actions based on the scriptures, this is called 『taking』; if one can extinguish sin and merit from the scriptures and forever eliminate defilements, this is called 『taking the meaning』. If one extracts important wisdom from the scriptures and explains the karmic consequences of defilements to others, this is called 『taking』; if one can clearly distinguish the pure verses in the scriptures, this is called 『taking the meaning』. If one is disgusted with the suffering of birth and death and is sorrowful and unhappy, this is called 『taking』; if one observes birth and death and nirvana in the scriptures and does not consider them two different states, this is called 『taking the meaning』. If one only proclaims jumbled sentences in the scriptures and uses flowery language to adorn
之教，是謂為取；若於諸經愛樂深義，鉤奧致遠，坦然無為，是謂取義。若於諸經想識無數、心念眾生，是謂為取；若於諸經喜于識知、心無所生，是謂取義。若於正經計吾我、人及與壽命，含血之類懷可不可，造立悕望，所可說者悉無有主，強立本末、君長之主，是謂為取；其于諸經解空無想無愿之法，不起、不生，悉無所行，不計吾我及與壽命，講三脫門，是謂取義。
「何謂為法？何謂為人？若著人者，何從修法是謂為人；若在於人，不捨諸法而住境界，是謂取法。複次，所謂人者，云諸凡夫凡庶性行，乃謂為人。若於凡夫奉真人義，修于篤信，執持經典，合八等人、道跡人、往來人、不還人、無著人、緣覺人、菩薩人。復有一人出現於世，多所愍傷、多所安隱，慈哀三界——諸天、世人及三惡趣——莫不蒙濟，名曰如來。如來正真普安一切，顯示徑路化于黎庶使入道義。假使有人依猗著求則無有護，因欲開化此等迷惑，故為說是當歸於法，莫取於人。計於法者無所造作、無有同像、無作不作，住無所住亦無根本。普行平等等於正真，亦等邪業。以邪等正、以正等邪，邪正無二，無所悕望、悉無所行。於一切法逮致自然，其相究竟猶如虛空，是謂為法。所開導法亦不思念以為恩德。若入於此法門義者，觀
【現代漢語翻譯】 現代漢語譯本：執著于教義，這叫做『取』（執取）；如果對於諸經喜愛並深入理解其深奧的含義，探究其深遠的道理，心境坦然無為，這叫做『取義』（領悟真義）。如果對於諸經，心中充滿無數的分別念，心念著眾生，這叫做『取』；如果對於諸經，樂於認識和理解，心中無所生起，這叫做『取義』。如果對於正經，執著于『我』、『人』以及『壽命』等概念，對於有情眾生懷有可與不可的分別，建立種種希望，所說的一切都認為有主宰，強行設立本末、君長等主導，這叫做『取』；如果對於諸經，理解空、無想、無愿的法理，不起念、不生執著，一切都無所作為，不執著于『我』、『人』以及『壽命』等概念，宣講三解脫門（空門、無相門、無愿門），這叫做『取義』。 『什麼叫做『法』？什麼叫做『人』？』如果執著于『人』，那麼從何處修法呢？這叫做執著于『人』；如果在於『人』，不捨棄諸法而安住于境界，這叫做『取法』。進一步說，所謂『人』，是指那些凡夫俗子，他們的行為和習性，這叫做『人』。如果對於凡夫，奉行真人的教義，修持堅定的信仰，執持經典，包括八種人：道跡人（須陀洹）、往來人（斯陀含）、不還人（阿那含）、無著人（阿羅漢）、緣覺人、菩薩人。還有一種人出現於世，他們憐憫眾生，給予他們安穩，慈悲地對待三界——諸天、世人以及三惡趣——沒有不被救濟的，這叫做如來（Tathagata）。如來真正地普度一切，顯示道路，教化百姓，使他們進入道義。假使有人依賴執著于求取，那麼就沒有保護，因為想要開化這些迷惑的人，所以說應當歸於法，不要執著於人。執著於法的人，無所造作，沒有固定的形象，無作無不作，安住于無所住，也沒有根本。普遍地實行平等，等同於正真，也等同於邪業。用邪等同於正，用正等同於邪，邪正沒有分別，沒有希望，一切都無所作為。對於一切法，達到自然而然的境界，其相究竟如同虛空，這叫做『法』。所開導的法，也不要思念以為是恩德。如果進入這個法門義理的人，觀察
【English Translation】 English version: To be attached to teachings, this is called 『taking』 (grasping); if one loves and deeply understands the profound meanings of the scriptures, explores their far-reaching principles, and has a tranquil and non-active mind, this is called 『taking the meaning』 (understanding the true meaning). If, regarding the scriptures, one's mind is filled with countless discriminations and one thinks of sentient beings, this is called 『taking』; if, regarding the scriptures, one is happy to know and understand, and the mind does not arise, this is called 『taking the meaning』. If, regarding the correct scriptures, one is attached to concepts of 『self』, 『person』, and 『lifespan』, and has discriminations of what is acceptable and unacceptable towards sentient beings, establishes various hopes, and believes that everything spoken has a master, forcibly establishing a beginning and end, and a master of rulers, this is called 『taking』; if, regarding the scriptures, one understands the principles of emptiness, non-thought, and non-desire, does not arise thoughts or attachments, does nothing, and is not attached to concepts of 『self』, 『person』, and 『lifespan』, and expounds the three doors of liberation (emptiness, signlessness, and wishlessness), this is called 『taking the meaning』. 『What is called 『dharma』? What is called 『person』?』 If one is attached to 『person』, then from where does one cultivate the dharma? This is called being attached to 『person』; if one is in 『person』, does not abandon the dharmas and dwells in the realm, this is called 『taking the dharma』. Furthermore, the so-called 『person』 refers to ordinary people, whose actions and habits are called 『person』. If, for ordinary people, one practices the teachings of a true person, cultivates firm faith, upholds the scriptures, including the eight types of people: stream-enterers (Sotapanna), once-returners (Sakadagami), non-returners (Anagami), Arhats, Pratyekabuddhas, and Bodhisattvas. There is also a person who appears in the world, who has compassion for sentient beings, gives them peace, and treats the three realms—devas, humans, and the three evil realms—with compassion, and none are not saved, this is called Tathagata. The Tathagata truly saves all, shows the path, and teaches the people, enabling them to enter the path of righteousness. If someone relies on and is attached to seeking, then there is no protection, because one wants to enlighten these confused people, so it is said that one should return to the dharma, and not be attached to the person. One who is attached to the dharma does nothing, has no fixed form, neither does nor does not do, dwells in no dwelling, and has no root. Universally practicing equality, equal to the true, and also equal to evil deeds. Using evil to equal the true, and using the true to equal evil, evil and true are not different, there is no hope, and all is without action. For all dharmas, one attains the state of naturalness, its form is ultimately like space, this is called 『dharma』. The dharma that is taught should not be thought of as a kindness. If one enters the meaning of this dharma gate, one observes
一切法皆為道法，悉御諸法不以勞惓，是諸菩薩四歸之義而不可盡。」
阿差末菩薩經卷第五 大正藏第 13 冊 No. 0403 阿差末菩薩經
阿差末菩薩經卷第六
西晉月氏國三藏竺法護譯
阿差末言：「唯，舍利弗！菩薩功德業及聖慧業亦不可盡。何謂德業？若能佈施出身所有，持戒之德、道慧之業，常行慈心，思惟定意，行無極哀，奉眾善本。為己身施亦為他人，合集功德勸施一切三世眾生，普及諸學及與不學、諸緣覺乘，亦復勸助諸初發意學菩薩法，逮入行者不退轉等一生補處，過去、當來、諸現在佛普勸德本所行休祚，咸皆祝願諸佛賢聖、講經法師，以是功德使得長存，壽命無極。勸眾德本雖合福祚，其不發意勸發道心；已發心者使度無極。若有貧匱救攝以財；其身病者給與醫藥，隨時供養不懷諛諂；其羸劣者勸立忍辱；其蔽藏罪令不匿過，常懷羞恥列露殃釁。奉敬現在、諸過去佛，愛敬歸命其師和上，常行法施化無師主，勤修精進求法不懈。
「見諸法師視之如佛，聽法無厭抱念心懷，聞遠有經十四千里，故自舉往不以為勞。雖說經法不慕利養，孝順父母夙夜供養不離左側，常念反覆乳哺之恩。不以懷恨，積德無厭，身行謹敕，體無綺飾。常護口辭，不演粗
【現代漢語翻譯】 現代漢語譯本： 『一切法』都是通往真理的道路，能夠駕馭一切法而不感到疲倦，這就是菩薩四種歸依的意義，而且這種意義是無窮無盡的。
阿差末菩薩經 卷第五 大正藏第 13 冊 No. 0403 阿差末菩薩經
阿差末菩薩經 卷第六
西晉月氏國三藏竺法護譯
阿差末說：『是的，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩的功德和聖慧的修行也是無窮無盡的。什麼是功德修行呢？就是能夠佈施自身所有，持守戒律的功德，修習智慧的修行，常常懷有慈悲心，思惟禪定，行無盡的悲憫，奉行一切善的根本。為自己佈施，也為他人佈施，彙集功德，勸導一切三世眾生，普及各種學習和不學習的人，以及緣覺乘（Pratyekabuddha-yāna，獨自覺悟的修行者），也勸助那些初發心學習菩薩法的人，使他們達到修行不退轉的境界，直至一生補處（Ekajāti-pratibaddha，指下一世將成佛的菩薩）。過去、未來、現在諸佛所修行的功德，都勸導他們行持，並祝願諸佛賢聖、講經法師，以此功德使他們長久存在，壽命無盡。勸導眾生修習功德，雖然彙集了福報，但對於沒有發菩提心的人，勸導他們發起道心；對於已經發心的人，使他們度脫無盡的苦海。如果有人貧困，就用財物救濟；如果有人生病，就給予醫藥，隨時供養，不懷諂媚之心；對於那些軟弱的人，勸導他們安忍；對於那些隱瞞罪過的人，讓他們不要隱瞞過錯，常常懷有羞恥之心，揭露自己的罪行。恭敬現在和過去的諸佛，愛敬歸命自己的師父和尚，常常行法佈施，教化沒有導師的人，勤修精進，求法不懈。
『見到諸位法師，視他們如同佛陀，聽法沒有厭倦，心中常懷念法，聽說遠方有經典，即使相隔十四千里，也親自前往，不覺得勞累。雖然講說經法，但不貪圖利益供養，孝順父母，早晚供養，不離開父母身邊，常常思念父母的養育之恩。不懷恨意，積累功德沒有厭倦，自身行為謹慎，身體沒有華麗的裝飾。常常守護自己的言辭，不說粗俗的
【English Translation】 English version: 'All dharmas' are the path to truth, capable of governing all dharmas without feeling weary. This is the meaning of the four refuges of Bodhisattvas, and this meaning is inexhaustible.
Aksayamati Bodhisattva Sutra, Volume 5 Taisho Tripitaka Volume 13, No. 0403, Aksayamati Bodhisattva Sutra
Aksayamati Bodhisattva Sutra, Volume 6
Translated by Dharmaraksa of the Yuezhi Kingdom of the Western Jin Dynasty
Aksayamati said: 'Yes, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom)! The merits and the practice of sacred wisdom of Bodhisattvas are also inexhaustible. What is the practice of merit? It is the ability to give away all one's possessions, the merit of upholding precepts, the practice of wisdom, always having a compassionate heart, contemplating meditation, practicing boundless compassion, and upholding all the roots of goodness. Giving for oneself and also for others, gathering merits, exhorting all sentient beings of the three times, spreading various learnings and those who do not learn, as well as the Pratyekabuddha-yāna (those who attain enlightenment on their own), and also encouraging those who have just begun to learn the Bodhisattva path, enabling them to reach the stage of non-retrogression in their practice, up to the stage of Ekajāti-pratibaddha (a Bodhisattva who will become a Buddha in the next life). The merits practiced by the Buddhas of the past, future, and present are all encouraged to be practiced, and they wish for all Buddhas, sages, and Dharma teachers, that with these merits they may exist for a long time, with limitless lifespans. Exhorting beings to practice merits, although they gather blessings, for those who have not developed the Bodhi mind, exhort them to develop the aspiration for enlightenment; for those who have already developed the mind, enable them to cross the endless sea of suffering. If there are those who are poor, provide them with wealth; if there are those who are sick, give them medicine, providing for them at all times without flattery; for those who are weak, encourage them to practice patience; for those who conceal their faults, let them not hide their mistakes, always having a sense of shame, revealing their wrongdoings. Respecting the Buddhas of the present and the past, loving and taking refuge in one's teacher and preceptor, always practicing Dharma giving, teaching those without a guide, diligently practicing and seeking the Dharma without懈怠.
'Seeing all Dharma teachers, regarding them as Buddhas, listening to the Dharma without weariness, always cherishing the Dharma in their hearts, hearing that there are scriptures far away, even if they are fourteen thousand miles away, they go there themselves, not feeling tired. Although they speak the Dharma, they do not covet profit or offerings, they are filial to their parents, providing for them morning and night, not leaving their parents' side, always remembering the kindness of their parents' nurturing. Not holding grudges, accumulating merits without weariness, their own behavior is cautious, their bodies are without ornate decorations. They always guard their words, not speaking vulgar
言，自守其意，心不懷毒。建立佛寺、講說精舍，所獲功報猶如梵天。何謂梵福？初成佛時尋欲滅度，諸天儼然皆來勸助：『本為一切欲度十方、五江、三源流泆不息。愿守本誓，開度一切迷惑、盲冥、顛倒、上下六十二見、沈塞閉在九十六徑，唯須大聖以明濟之。』佛言：『善哉，天王懷慈。五濁之世甚難開化，當分三乘開化誘進，然後能入無上大道。』此梵天福不可稱限，其興佛寺功德亦然，積無量度因此功勛具足諸相三十有二；奉行若干眾善之本，由是周滿八十種好。
「修行十善而不自大，莊嚴其身端正姝好；棄捐一切惡言粗辭，緣是莊嚴口演辯才；常有慈心不懷毒害，則莊嚴心凈如明珠。莊嚴佛土神通變化、莊嚴經典為他人說、莊嚴眾會令奉道教，棄除兩舌、惡口、讒言、斗人。咨受經典而觀察之：『以何開度令至大道？』有所頒宣未曾越次，亦無所抂，顏色和悅。眾人見之莫不歡然，剪去陰蓋一心聽經。其意明利以為莊嚴，稽首歸命諸佛正覺，莊嚴道場遵眾德本以為元首，凈所生處將護罪福、愛慾、塵勞。逮得寶掌皆能佈施一切重寶故無所望，以無極財而施與者得致無盡廣大寶藏。
「面常和悅不興慼顏，以故親友、伴黨、同學莫不喜歡。等心眾生緣是得致平坦如掌。不輕未學，喜然燈火貢
【現代漢語翻譯】 現代漢語譯本：
言語方面，要堅守自己的意念，心中不懷有毒害。建立佛寺、講說精舍，所獲得的功德報應就像梵天一樣。什麼是梵福呢？當初佛陀剛成佛時，就想進入涅槃，諸天神都莊嚴地前來勸請：『您本來是爲了度化一切眾生，讓他們脫離十方、五江、三源的無休止的流轉。希望您能堅守本來的誓願，開導一切迷惑、盲目、顛倒、執著於六十二種邪見、沉溺於九十六種外道的人們，只有偉大的聖者才能用光明來救濟他們。』佛陀說：『很好，天王您懷有慈悲之心。五濁惡世很難開化，應當分用三乘佛法來開導誘進，然後才能進入無上的大道。』這種梵天的福報是無法稱量的，興建佛寺的功德也是如此，積累無量的功德，因此功勛具足三十二種殊勝的相貌；奉行各種善行的根本，由此圓滿八十種美好的特徵。
修行十善而不自大，就能莊嚴自身，使其端正美好；捨棄一切惡言粗語，因此能莊嚴口才，使其善於辯論；常懷慈悲之心，不懷毒害，就能莊嚴內心，使其像明珠一樣清凈。莊嚴佛土，使其具有神通變化；莊嚴經典，為他人宣說；莊嚴集會，使人們奉行佛道教誨；捨棄兩舌、惡口、讒言、挑撥離間。學習經典並觀察思考：『用什麼方法來開導眾生，使他們到達大道？』所頒佈宣說的教誨，從不超越次第，也沒有任何歪曲，臉色和悅。眾人見到他，沒有不歡喜的，剪除心中的陰暗，一心聽經。他的心意明利，以此作為莊嚴；稽首歸命于諸佛正覺，莊嚴道場，遵循各種德行的根本作為首要，凈化所生之處，守護罪福、愛慾、塵勞。獲得寶掌，都能佈施一切珍寶，因此沒有所求，用無盡的財富來施與他人，就能獲得無盡廣大的寶藏。
面容常常和悅，不顯露憂愁的表情，因此親友、同伴、同學沒有不喜歡的。以平等心對待眾生，因此能獲得平坦如掌的福報。不輕視未學習的人，喜歡燃燈供奉 現代漢語譯本：養，以是之故，所生之處常有光明。不貪財寶，以是之故，所生之處常有珍寶。不嫉妒人，以是之故，所生之處常有眷屬。不自稱譽，以是之故，所生之處常有名稱。不自貢高，以是之故，所生之處常有尊貴。不自稱快，以是之故，所生之處常有快樂。不自稱勝，以是之故，所生之處常有勝妙。不自稱智，以是之故，所生之處常有智慧。不自稱辯，以是之故，所生之處常有辯才。不自稱能，以是之故，所生之處常有能力。不自稱勇，以是之故，所生之處常有勇猛。不自稱健，以是之故，所生之處常有強健。不自稱富，以是之故，所生之處常有財富。不自稱貴，以是之故，所生之處常有尊貴。不自稱豪，以是之故，所生之處常有豪貴。不自稱賢，以是之故，所生之處常有賢能。不自稱聖，以是之故，所生之處常有聖德。不自稱道，以是之故，所生之處常有道行。不自稱德，以是之故，所生之處常有德行。不自稱明，以是之故，所生之處常有光明。不自稱凈，以是之故，所生之處常有清凈。不自稱善，以是之故，所生之處常有善行。不自稱正，以是之故，所生之處常有正道。不自稱真，以是之故，所生之處常有真實。不自稱實，以是之故，所生之處常有實德。不自稱是，以是之故，所生之處常有是理。不自稱法，以是之故，所生之處常有法行。不自稱義，以是之故，所生之處常有義理。不自稱道，以是之故，所生之處常有道行。不自稱行，以是之故，所生之處常有行德。不自稱解，以是之故，所生之處常有解脫。不自稱脫，以是之故，所生之處常有脫離。不自稱度，以是之故，所生之處常有度化。不自稱濟，以是之故，所生之處常有救濟。不自稱安，以是之故，所生之處常有安樂。不自稱樂，以是之故，所生之處常有快樂。不自稱靜，以是之故，所生之處常有寂靜。不自稱定，以是之故，所生之處常有禪定。不自稱慧，以是之故，所生之處常有智慧。不自稱明，以是之故，所生之處常有光明。不自稱通，以是之故，所生之處常有通達。不自稱達，以是之故，所生之處常有通達。不自稱解，以是之故，所生之處常有解脫。不自稱脫，以是之故，所生之處常有脫離。不自稱度，以是之故，所生之處常有度化。不自稱濟，以是之故，所生之處常有救濟。不自稱安，以是之故，所生之處常有安樂。不自稱樂，以是之故，所生之處常有快樂。不自稱靜，以是之故，所生之處常有寂靜。不自稱定，以是之故，所生之處常有禪定。不自稱慧，以是之故，所生之處常有智慧。不自稱明，以是之故，所生之處常有光明。不自稱通，以是之故，所生之處常有通達。不自稱達，以是之故，所生之處常有通達。
【English Translation】 English version:
In speech, one should guard one's own intentions, and not harbor poison in the heart. Establishing Buddhist temples and preaching in monasteries brings merit and rewards like those of Brahma (a high-ranking deity in Hinduism and Buddhism). What is Brahma's blessing? When the Buddha first attained enlightenment, he intended to enter Nirvana (the ultimate state of liberation), but the gods solemnly came to urge him: 'Originally, you intended to liberate all beings from the endless cycle of the ten directions, the five rivers, and the three sources. We hope you will uphold your original vow and guide all those who are confused, blind, deluded, attached to the sixty-two wrong views, and immersed in the ninety-six heretical paths. Only a great sage can save them with light.' The Buddha said: 'Excellent, King of Gods, you have a compassionate heart. The world of the five turbidities is very difficult to enlighten. One should use the three vehicles of Buddhism to guide and induce them, and then they can enter the supreme path.' This blessing of Brahma is immeasurable, and the merit of building Buddhist temples is also the same. Accumulating immeasurable merit, one will thus possess the thirty-two excellent marks; by practicing the roots of various good deeds, one will thus perfect the eighty auspicious characteristics.
Practicing the ten virtues without arrogance will adorn one's body, making it upright and beautiful; abandoning all harsh and abusive words will adorn one's speech, making it eloquent; always having a compassionate heart without harboring poison will adorn one's mind, making it as pure as a bright pearl. Adorning the Buddha land, making it have supernatural transformations; adorning the scriptures, explaining them to others; adorning the assembly, making people follow the Buddhist teachings; abandoning double-tongued speech, harsh words, slander, and instigation. Studying the scriptures and contemplating them: 'How can I guide beings to the great path?' The teachings that are proclaimed never exceed the proper order, nor are they distorted in any way, and one's countenance is always pleasant. When people see him, they are all delighted, cutting away the darkness in their hearts and listening to the scriptures with one mind. His mind is clear and sharp, and this is his adornment; bowing down and taking refuge in all the Buddhas and the Right Enlightenment, adorning the Bodhimanda (place of enlightenment), following the roots of all virtues as the foremost, purifying the place of birth, protecting against sin and blessing, desire and defilement. Having obtained the treasure palm, one can give away all precious treasures, thus having no desires. By giving away limitless wealth, one will obtain limitless and vast treasures.
One's face is always pleasant, never showing a sorrowful expression, therefore, friends, companions, and fellow students all like him. Treating all beings with an equal mind, one will thus obtain a blessing as flat as the palm of the hand. Not looking down on those who have not yet learned, delighting in offering lamps English version: and nourishment, therefore, the place of birth is always filled with light. Not being greedy for wealth, therefore, the place of birth is always filled with treasures. Not being jealous of others, therefore, the place of birth is always filled with relatives. Not praising oneself, therefore, the place of birth is always filled with fame. Not being arrogant, therefore, the place of birth is always filled with honor. Not being self-satisfied, therefore, the place of birth is always filled with happiness. Not being self-superior, therefore, the place of birth is always filled with excellence. Not being self-wise, therefore, the place of birth is always filled with wisdom. Not being self-eloquent, therefore, the place of birth is always filled with eloquence. Not being self-capable, therefore, the place of birth is always filled with ability. Not being self-courageous, therefore, the place of birth is always filled with courage. Not being self-strong, therefore, the place of birth is always filled with strength. Not being self-rich, therefore, the place of birth is always filled with wealth. Not being self-noble, therefore, the place of birth is always filled with nobility. Not being self-grand, therefore, the place of birth is always filled with grandeur. Not being self-virtuous, therefore, the place of birth is always filled with virtue. Not being self-holy, therefore, the place of birth is always filled with holiness. Not being self-path, therefore, the place of birth is always filled with the path. Not being self-virtue, therefore, the place of birth is always filled with virtue. Not being self-bright, therefore, the place of birth is always filled with light. Not being self-pure, therefore, the place of birth is always filled with purity. Not being self-good, therefore, the place of birth is always filled with good deeds. Not being self-righteous, therefore, the place of birth is always filled with the righteous path. Not being self-true, therefore, the place of birth is always filled with truth. Not being self-real, therefore, the place of birth is always filled with real virtue. Not being self-right, therefore, the place of birth is always filled with right principles. Not being self-dharma, therefore, the place of birth is always filled with dharma practice. Not being self-righteous, therefore, the place of birth is always filled with righteousness. Not being self-path, therefore, the place of birth is always filled with the path. Not being self-practice, therefore, the place of birth is always filled with virtuous practice. Not being self-liberated, therefore, the place of birth is always filled with liberation. Not being self-freed, therefore, the place of birth is always filled with freedom. Not being self-delivered, therefore, the place of birth is always filled with deliverance. Not being self-saved, therefore, the place of birth is always filled with salvation. Not being self-peaceful, therefore, the place of birth is always filled with peace. Not being self-happy, therefore, the place of birth is always filled with happiness. Not being self-quiet, therefore, the place of birth is always filled with quietude. Not being self-meditative, therefore, the place of birth is always filled with meditation. Not being self-wise, therefore, the place of birth is always filled with wisdom. Not being self-bright, therefore, the place of birth is always filled with light. Not being self-penetrating, therefore, the place of birth is always filled with penetration. Not being self-understanding, therefore, the place of birth is always filled with understanding. Not being self-liberated, therefore, the place of birth is always filled with liberation. Not being self-freed, therefore, the place of birth is always filled with freedom. Not being self-delivered, therefore, the place of birth is always filled with deliverance. Not being self-saved, therefore, the place of birth is always filled with salvation. Not being self-peaceful, therefore, the place of birth is always filled with peace. Not being self-happy, therefore, the place of birth is always filled with happiness. Not being self-quiet, therefore, the place of birth is always filled with quietude. Not being self-meditative, therefore, the place of birth is always filled with meditation. Not being self-wise, therefore, the place of birth is always filled with wisdom. Not being self-bright, therefore, the place of birth is always filled with light. Not being self-penetrating, therefore, the place of birth is always filled with penetration. Not being self-understanding, therefore, the place of birth is always filled with understanding.
上佛寺，父母、師友得凈光明靡所不照，積德奉戒行無點污。世世所生在清凈處不演他穢，若在胎藏常無垢染，奉行十善生於天上，還在人間未曾想念一切結網，以故獨步而無虛妄。
「訓無師法，故於諸法最極尊豪。志性清凈，普世眾人視之無厭，不惜身命，未曾欺中，無所侵枉。因本諸愿悉能具成諸佛道法，緣是之故備眾德本。
「是，舍利弗！薄立德本將育隨時獲福無量，復過於此不可稱限，吾粗舉要不悉敷之。
「何謂慧業所從因由，受其神識知五慧通。何謂為因？何謂為由？其多欲者常求佛法，明慧親友常與其俱咨受、奉敬、執御佛慧，不求聲聞、緣覺之乘，離於自大，奉如尊聖、敬如正覺，志性和調睹諸親友，遵于慧義不著言辭，見諸法師所行道品，不樂外形，聞所說法勤修法教，斯行法者是為慧業。
「何謂法業？希求少欲不在汲汲，少辭鮮言，常自覺悟修行精進，有所聞義思惟稱量，饑虛於法未曾懈惓。其心鮮明不為五蓋之所覆蔽，悔其罪釁、消化眾殃，其意質樸而無諛諂。以行為要，愛法、樂法，以法為本，舉動為法，恒求經義，如救頭然發索及肌。勤勤修身、習行元元未曾違遠，馳趣殊勝捐棄亂會，獨在一處樂於閑居，習仁賢行，限節知足未曾退還。樂於法樂不慕世榮
【現代漢語翻譯】 現代漢語譯本 進入佛寺，父母、師長、朋友都能得到清凈的光明照耀，沒有任何地方照不到，積累功德，奉行戒律，行為沒有絲毫污點。世世代代所出生的地方都清凈，不顯現污穢，如果在胎中也常常沒有污垢染著，奉行十善，就能生到天上，即使在人間，也從未想過一切煩惱的束縛，因此能獨自前行而沒有虛妄。
『教導沒有老師的法則，所以在一切法中最為尊貴。心性清凈，世間眾人看他都不會厭倦，不吝惜自己的生命，從未欺騙內心，沒有侵犯和冤枉。因為根本的願望，都能圓滿成就諸佛的道法，因此具備各種功德的根本。』
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！稍微建立功德的根本，將隨著時間獲得無量的福報，而且超過這個數量，無法稱量，我只是粗略地舉出要點，不能全部詳細說明。』
『什麼叫做智慧的行業所由來的因緣，接受他的神識，知道五種智慧神通。什麼叫做因？什麼叫做由？那些貪慾多的人常常尋求佛法，明智的朋友常常和他在一起，請教、接受、奉敬、執持佛的智慧，不求聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）的乘，遠離自大，奉如尊者、敬如正覺，心性和諧，看待親友，遵循智慧的意義而不執著于言辭，看到法師所修行的道品，不喜好外在的形式，聽到所說的法，勤奮修習法教，這樣修行的人就是智慧的行業。
『什麼叫做法的行業？希望少欲而不汲汲營營，少說話，常常自覺覺悟，修行精進，聽到任何義理都思考衡量，對於佛法如飢似渴，從未懈怠。他的心清明，不被五蓋（五種障礙修行的煩惱）所覆蓋，懺悔自己的罪過，消除各種災禍，他的心質樸而沒有諂媚。以行為為要，愛法、樂法，以法為根本，舉動都符合法，恒常尋求經義，如同救頭燃眉一樣急迫。勤奮修身，習行根本，從未違背遠離，奔向殊勝，捨棄雜亂的聚會，獨自在一處，樂於閑居，學習仁賢的行為，限制慾望，知足，從未退轉。樂於法樂，不羨慕世間的榮華。
【English Translation】 English version Upon entering a Buddhist temple, parents, teachers, and friends all receive pure light that illuminates everywhere, accumulating merit, upholding precepts, and acting without any blemish. In every life, one is born in a pure place, not manifesting defilement. If in the womb, one is always free from impurity. By practicing the ten virtues, one is born in heaven. Even in the human realm, one never thinks of the entanglements of all afflictions, thus walking alone without falsehood.
'Teaching without a teacher's law, therefore, is the most honorable among all laws. With a pure nature, people of the world never tire of seeing him, not sparing his own life, never deceiving his heart, without infringing or wronging anyone. Because of his fundamental vows, he can fully accomplish the Buddha's path, and therefore possesses the roots of all virtues.'
'Shariputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! Establishing a foundation of merit, even slightly, will bring immeasurable blessings over time, and even beyond that, it is immeasurable. I am only roughly outlining the essentials, not detailing everything.'
'What is the cause and condition from which the work of wisdom arises, receiving his consciousness and knowing the five wisdom powers? What is the cause? What is the condition? Those who are greedy often seek the Dharma, and wise friends are often with him, consulting, receiving, honoring, and upholding the Buddha's wisdom, not seeking the vehicle of the Śrāvaka (hearers of the Buddha's teachings) or the Pratyekabuddha (solitary realizers), abandoning arrogance, respecting him as a venerable one, honoring him as a fully enlightened one, with a harmonious nature, regarding friends, following the meaning of wisdom without clinging to words, seeing the practices of the Dharma masters, not delighting in external forms, hearing the Dharma that is spoken, diligently practicing the teachings, such a practitioner is the work of wisdom.'
'What is the work of Dharma? Hoping for few desires without being overly eager, speaking little, always being self-aware and diligently practicing, contemplating and measuring any meaning heard, being hungry for the Dharma, never being lazy. His mind is clear, not covered by the five hindrances (five mental obstacles to practice), repenting his sins, eliminating all calamities, his heart is simple and without flattery. Taking action as the key, loving the Dharma, delighting in the Dharma, taking the Dharma as the foundation, acting in accordance with the Dharma, constantly seeking the meaning of the scriptures, as urgent as saving a head on fire. Diligently cultivating oneself, practicing the fundamentals, never deviating or straying, rushing towards the sublime, abandoning chaotic gatherings, being alone in a place, delighting in solitude, learning the actions of the benevolent and virtuous, limiting desires, being content, never retreating. Delighting in the joy of the Dharma, not envying worldly glory.'
，求度世法志不忽忘，舉動進止常樂要義，求柔順業積累堅要。常懷慚恥，修敏念慧，遣諸無智，棄除愚癡、盲冥羅網，慧眼清凈。其所覺了極為曠遠，以無為慧聖意遠照，現在智慧當來功勛，不自揚名嘆他功勛，善修聖業，不離罪福凈修道慧。
「複次，其慧業者有四事施而得致之：一曰、施紙、竹帛，二曰、以筆施惠令寫經本，三曰、施與好墨及以上硯，四曰、法師所演講若干法，因從啟受一切世間諸可難致。供養法師、或以頌偈施與於人、若有妙法授與法師、不懷諛諂至誠佈施，施此四事得致慧業，逮於五事——信、戒、慧、解、度知見品。
「將護四慧而得自在。何謂為四？一曰、將護法師以為師主，二曰、將護種姓不起亂心，三曰、將護土地鄉邑人意，四曰、自守護心令不馳騁，是為四事。
「復有四事親近慧業令德成就。何謂為四？一曰、以深經典奉進法師，二曰、晝夜慇勤親近慧義，三曰、衣食供給所乏，四曰、漸近道場而不退還，是為四。緣是之故致五力慧。何謂為五？一曰、信力；二曰、解脫力，精進不廢，博聞無厭；三曰、意力，不捨道心；四曰、定力，等視諸法；五曰、智力，所聞不忘；是為五力。
「戒慧力業復有四事。何謂為四？一曰、以法安諦奉行禁本，二曰
【現代漢語翻譯】 現代漢語譯本：尋求度脫世間的方法，志向不應忽忘，一舉一動都要遵循佛法的要義，追求柔順的品行，積累堅實的善業。要常懷慚愧之心，修習敏銳的念力與智慧，去除各種無知，拋棄愚癡、盲目的羅網，使智慧之眼清凈明亮。所覺悟的道理極其深遠，以無為的智慧，聖人的意旨才能遠照，把握現在的智慧，成就未來的功德，不自我誇耀，不讚嘆他人的功德，要好好修習聖業，不離棄罪福的因果，清凈地修習道慧。 其次，獲得智慧的善業有四種佈施：第一，佈施紙張、竹簡等書寫材料；第二，佈施筆，幫助他人抄寫經書；第三，佈施好的墨和硯臺；第四，對於法師所講的各種佛法，要虛心請教，接受一切世間難以獲得的教誨。要供養法師，或者以偈頌佈施給他人，如果有好的佛法，要傳授給法師，不懷諂媚之心，真誠地佈施。通過這四種佈施，可以獲得智慧的善業，達到五種境界——信（對佛法的信心）、戒（持守戒律）、慧（智慧）、解（對佛法的理解）、度知見品（超越世俗知見的智慧）。 要守護四種智慧，才能獲得自在。這四種智慧是什麼呢？第一，要尊敬法師，以法師為師；第二，要守護自己的種姓，不起混亂之心；第三，要守護土地、鄉邑的人心；第四，要守護自己的心，不讓它放縱馳騁。這就是四種守護智慧的方法。 還有四種親近智慧善業的方法，可以使德行成就。這四種方法是什麼呢？第一，要將深奧的經典奉獻給法師；第二，要晝夜勤奮地親近佛法的義理；第三，要供給法師衣食等生活所需；第四，要逐漸接近道場而不退轉。這就是四種方法。因為這些原因，可以獲得五種力量的智慧。這五種力量是什麼呢？第一，信力（對佛法的堅定信心）；第二，解脫力（精進修行，不懈怠，廣聞佛法，不厭倦）；第三，意力（不捨棄修道之心）；第四，定力（平等看待一切事物）；第五，智力（所聽聞的佛法不會忘記）。這就是五種力量。 戒律和智慧的善業還有四種方法。這四種方法是什麼呢？第一，要以佛法為準則，安穩地奉行戒律的根本；第二，要
【English Translation】 English version: Seek the path to transcend the world, never forgetting your aspiration. In all your actions, adhere to the essential principles of the Dharma. Pursue gentleness and accumulate steadfast good karma. Always maintain a sense of shame, cultivate sharp mindfulness and wisdom, dispel all ignorance, and abandon foolishness and the net of blindness, so that the eye of wisdom may be clear and pure. The understanding you attain will be vast and profound. With the wisdom of non-action, the intention of the sages can be illuminated far and wide. Grasp the wisdom of the present, achieve the merits of the future, do not boast of yourself, and do not praise the merits of others. Diligently cultivate the sacred path, do not abandon the cause and effect of sin and merit, and purify your practice of the wisdom of the path. Furthermore, there are four acts of giving that lead to the attainment of wisdom: first, giving paper, bamboo slips, and other writing materials; second, giving pens to help others transcribe scriptures; third, giving good ink and inkstones; and fourth, humbly seeking and receiving all the teachings of the Dharma that are difficult to obtain in the world from the Dharma masters. Offerings should be made to Dharma masters, or verses should be given to others. If there is profound Dharma, it should be taught to Dharma masters without flattery, but with sincere giving. Through these four acts of giving, one can attain the good karma of wisdom, reaching five states: faith (in the Dharma), precepts (observing the rules), wisdom, understanding (of the Dharma), and the state of transcending worldly views. To protect the four kinds of wisdom, one must attain freedom. What are these four? First, respect the Dharma master and take them as your teacher; second, protect your lineage and do not let your mind become confused; third, protect the hearts of the people in your land and village; and fourth, protect your own mind and do not let it run wild. These are the four ways to protect wisdom. There are also four ways to draw near to the good karma of wisdom, which can lead to the accomplishment of virtue. What are these four? First, offer profound scriptures to the Dharma master; second, diligently draw near to the meaning of wisdom day and night; third, provide the Dharma master with clothing, food, and other necessities; and fourth, gradually approach the place of practice without retreating. These are the four ways. Because of these reasons, one can attain the wisdom of the five powers. What are these five powers? First, the power of faith (firm belief in the Dharma); second, the power of liberation (diligent practice without laziness, and extensive learning of the Dharma without weariness); third, the power of intention (not abandoning the mind of practice); fourth, the power of concentration (seeing all things equally); and fifth, the power of wisdom (not forgetting what has been heard). These are the five powers. There are also four ways to cultivate the good karma of precepts and wisdom. What are these four? First, take the Dharma as the standard and firmly uphold the fundamental precepts; second,
、思惟經典察義所歸，三曰、以法勸助於正真道，四曰、務求要訓以法為戒，是為四。
「慧忍行業復有四事。何謂為四？一曰、精進求法，若加惡者罵詈其身而皆忍之；二曰、愛樂法者，若遇斗訟、飢渴、寒熱悉能忍之；三曰、奉敬善師，順和上命；四曰、元元思法，忍空無想、不願之義；是為四。
「精進行業復有四事：一曰、勤求聽經不以勞惓，二曰、聞則執持未曾遺忘，三曰、精修說法不以懈廢，四曰、元元奉行以為正業，是為四。
「禪定行業復有四事：一曰、根心寂靜而無憒鬧；二曰、常一其意，苦樂無二；三曰、一心精專求諸神通；四曰、入于佛慧消除俗智；是為四。
「智慧行業復有四事：一曰、不住斷滅；二曰、不處有常；三曰、其心不迷，曉了不亂緣起之本；四曰、信無吾我；是為四矣。
「善權慧業復有四事：一曰、樂世法者隨俗而化，二曰、計有人者隨之牽來，三曰、復以經道因遂誘進，四曰、修慧解者因明而度之，是為四。
「道慧之業復有四事：一曰、修六度無極而得至道，二曰、以達歸盡游于正化，三曰、其學調心、調七覺意，四曰、常進遵行一切智慧之本，是為四。
「無厭聖業復有四事：一曰、聞法無厭，二曰、頒宣經典而無懈難，
【現代漢語翻譯】 現代漢語譯本 『思考經典，考察其意義的歸宿』，這是第一項；『用佛法勸導他人走上正道』，這是第二項；『努力尋求佛法的要義，以佛法為戒律』，這是第四項。以上是四項。 『忍辱的修行又有四項。哪四項呢？第一項是，精進地尋求佛法，如果有人加以惡言謾罵，都能忍受；第二項是，喜愛佛法的人，如果遇到爭鬥、飢渴、寒冷、炎熱，都能忍受；第三項是，恭敬善知識（指有德行的老師），順從和尚（指僧團的領導者）的教導；第四項是，時時思念佛法，忍受空無（sunyata）和無想（animitta），不執著于願望的意義。以上是四項。 『精進的修行又有四項：第一項是，勤奮地聽聞佛法，不感到疲勞；第二項是，聽聞后就牢記不忘；第三項是，精進地修習說法，不懈怠廢弛；第四項是，時時奉行佛法，作為正當的修行。以上是四項。 『禪定的修行又有四項：第一項是，使根（指眼、耳、鼻、舌、身、意六根）和心寂靜，沒有喧鬧；第二項是，常使心意專注，苦樂不二；第三項是，一心精專地尋求神通；第四項是，進入佛的智慧，消除世俗的智慧。以上是四項。 『智慧的修行又有四項：第一項是，不住于斷滅（uccheda）；第二項是，不執著于常有（sassata）；第三項是，心不迷惑，明瞭不亂因緣生起的根本；第四項是，相信沒有我（anatman）。以上是四項。 『善巧方便的智慧修行又有四項：第一項是，喜歡世俗法的人，就隨順世俗來教化他們；第二項是，執著于有我的人，就引導他們前來；第三項是，再用佛經的道理，因勢利導地勸進；第四項是，修習智慧解脫的人，就用明理來度化他們。以上是四項。 『道之智慧的修行又有四項：第一項是，修習六度（paramita）到達無上之道；第二項是，通達一切法最終歸於寂滅，游于正法教化；第三項是，其所學在於調伏心意，調和七覺支（sapta bodhyanga）；第四項是，常精進地遵行一切智慧的根本。以上是四項。 『無厭足的聖業又有四項：第一項是，聽聞佛法沒有厭足；第二項是，宣講經典沒有懈怠和困難；
【English Translation】 English version 'Contemplating the scriptures and examining where their meaning leads' is the first; 'using the Dharma to encourage others to walk the true path' is the second; 'striving to seek the essential teachings of the Dharma, taking the Dharma as precepts' is the fourth. These are the four. 'The practice of forbearance also has four aspects. What are the four? The first is, diligently seeking the Dharma, and if someone adds evil words and curses, one can endure it; the second is, those who love the Dharma, if they encounter strife, hunger, thirst, cold, or heat, can endure it; the third is, respecting good teachers (referring to virtuous teachers), and obeying the instructions of the Upadhyaya (referring to the leader of the Sangha); the fourth is, constantly contemplating the Dharma, enduring emptiness (sunyata) and signlessness (animitta), and not clinging to the meaning of wishes. These are the four. 'The practice of diligence also has four aspects: the first is, diligently seeking to hear the scriptures without feeling weary; the second is, upon hearing, holding onto it without forgetting; the third is, diligently practicing the teaching of the Dharma without being lazy or abandoning it; the fourth is, constantly practicing the Dharma as one's proper practice. These are the four. 'The practice of meditation also has four aspects: the first is, making the senses (referring to the six senses: eyes, ears, nose, tongue, body, and mind) and the mind tranquil, without disturbance; the second is, always focusing the mind, with no duality between suffering and joy; the third is, single-mindedly seeking supernatural powers; the fourth is, entering the wisdom of the Buddha, eliminating worldly wisdom. These are the four. 'The practice of wisdom also has four aspects: the first is, not dwelling in annihilation (uccheda); the second is, not clinging to permanence (sassata); the third is, the mind is not confused, clearly understanding the root of dependent origination without disorder; the fourth is, believing in no self (anatman). These are the four. 'The practice of skillful means and wisdom also has four aspects: the first is, for those who like worldly dharmas, transforming them by following worldly customs; the second is, for those who cling to a self, guiding them to come; the third is, then using the principles of the scriptures to encourage them to advance; the fourth is, for those who practice wisdom and liberation, guiding them through understanding. These are the four. 'The practice of the wisdom of the path also has four aspects: the first is, practicing the six perfections (paramita) to reach the supreme path; the second is, understanding that all dharmas ultimately return to quiescence, and wandering in the true Dharma teaching; the third is, one's learning is in taming the mind, harmonizing the seven factors of enlightenment (sapta bodhyanga); the fourth is, constantly diligently following the root of all wisdom. These are the four. 'The sacred practice of insatiability also has four aspects: the first is, hearing the Dharma without being satiated; the second is, proclaiming the scriptures without laziness or difficulty;
三曰、試惱察原不以為勞，四曰、明達高節通利無惓，是為四矣。」
阿差末復言：「其能周入，若佈施者當正觀業，持戒、忍辱、精進、一心、智慧、慈悲喜護。所以者何？菩薩一切雖未成就，演智慧首為聖土地，悉歸於道住于正慧，化無慧義使歸大乘，一切諸魔不得其便，皆為諸佛所見建立至一切智無上正真，是為菩薩聖慧之業而不可盡。」
阿差末言：「唯，舍利弗！菩薩意止亦不可盡。彼自觀身、觀他人身，觀身本行成精進業，察身報應所從合成，知身無主、無可貪者。猶如觀外草木、眾果、叢林、芻草，從因緣生悉無主名；是身如是，猶如草木、墻壁、瓦石水中之影，五陰，四大諸入所惑。觀己身空，無有吾我，不得久常，無有堅固。危脆之物分離之法，以是之故不當計身是我所也。以此危脆無堅固身，當求要義。
「何謂為要？如來身者乃謂真要。吾當勤求成佛聖體無極法身，猶如金剛不可破壞，超越一切三界俗身。縱使此體瑕疵無量，因是當除一切穢濁，當致如來空慧法身，以勤修力合集眾德，真誠俱會察四大身，吾以此身皆為眾生志求修道。猶如察外所有四大，地、水、火、風，成若干形——門戶、井灶、造立屋宅、生活之業——以安眾人；吾四大身亦復如是，以若干事而依怙之
【現代漢語翻譯】 現代漢語譯本：第三，考驗觀察原本不認為是勞累；第四，明白通達高尚的節操，通暢順利沒有厭倦，這就是四種（菩薩的修行）。 阿差末又說：『如果能夠周遍深入，像佈施那樣應當正確觀察業報，持戒、忍辱、精進、一心、智慧、慈悲喜護。為什麼呢？菩薩一切雖然沒有成就，演說智慧首先成為聖地，全部歸於道，安住于正慧，教化沒有智慧的眾生使他們歸向大乘，一切魔障都不能得其便利，都被諸佛所見，建立達到一切智無上正真，這就是菩薩聖慧的業，而不可窮盡。』 阿差末說：『是的，舍利弗！菩薩的意念止息也是不可窮盡的。他們自己觀察身體，觀察他人身體，觀察身體的根本行為成就精進的業，觀察身體的報應從何處合成，知道身體沒有主宰，沒有什麼可以貪戀的。就像觀察外面的草木、各種果實、叢林、草料，從因緣而生，都沒有主宰的名義；這個身體也是這樣，就像草木、墻壁、瓦石、水中的影子，被五陰（色、受、想、行、識）、四大（地、水、火、風）、諸入（眼、耳、鼻、舌、身、意）所迷惑。觀察自己的身體是空的，沒有我，不能長久存在，沒有堅固。是危脆之物，分離之法，因此不應當認為身體是我的所有。憑藉這個危脆不堅固的身體，應當尋求重要的意義。 『什麼叫做重要？如來的身體才叫做真正重要。我應當勤奮求證成就佛的聖體，無極的法身，就像金剛一樣不可破壞，超越一切三界（欲界、色界、無色界）的世俗身體。縱使這個身體有無量的瑕疵，因此應當去除一切污穢，應當達到如來的空慧法身，以勤奮修行的力量彙集各種功德，真誠地匯合觀察四大身體，我用這個身體都為眾生立志求修道。就像觀察外面的所有四大，地、水、火、風，形成各種形狀——門窗、水井灶臺、建造房屋、生活的事業——用來安頓眾人；我的四大身體也像這樣，用各種事情來依怙眾生。』
【English Translation】 English version: Third, to test and observe without considering it a labor; fourth, to be clear and understanding of high principles, to be fluent and unobstructed without weariness, these are the four (practices of a Bodhisattva). Achamala further said: 'If one can thoroughly penetrate, like giving, one should correctly observe karma, uphold precepts, practice patience, be diligent, be single-minded, have wisdom, compassion, joy, and protection. Why? Although a Bodhisattva has not achieved everything, expounding wisdom first becomes a sacred ground, all return to the path, abide in right wisdom, transform those without wisdom to return to the Mahayana, all demons cannot take advantage, all are seen by the Buddhas, established to reach all-knowing, unsurpassed, true enlightenment, this is the work of a Bodhisattva's sacred wisdom, and it is inexhaustible.' Achamala said: 'Yes, Shariputra! The cessation of a Bodhisattva's mind is also inexhaustible. They observe their own body, observe the bodies of others, observe the fundamental actions of the body to achieve diligent karma, observe the retribution of the body from where it is composed, knowing that the body has no master, there is nothing to be greedy for. Just like observing external grass, trees, various fruits, forests, and fodder, which arise from conditions and have no master's name; this body is also like this, like grass, trees, walls, tiles, stones, and shadows in the water, deluded by the five skandhas (form, feeling, perception, mental formations, consciousness), the four great elements (earth, water, fire, wind), and the various entrances (eye, ear, nose, tongue, body, mind). Observing one's own body as empty, without self, not lasting, without firmness. It is a fragile thing, a method of separation, therefore one should not consider the body as belonging to oneself. With this fragile and un-firm body, one should seek the essential meaning.' 'What is called essential? The body of the Tathagata is called truly essential. I should diligently seek to achieve the sacred body of the Buddha, the limitless Dharma body, like a diamond that cannot be destroyed, surpassing all the mundane bodies of the three realms (desire realm, form realm, formless realm). Even if this body has countless flaws, therefore one should remove all impurities, one should attain the Tathagata's empty wisdom Dharma body, with the power of diligent practice gathering all merits, sincerely uniting to observe the four great elements of the body, I use this body to aspire to cultivate the path for all beings. Just like observing all the external four great elements, earth, water, fire, wind, forming various shapes—doors, windows, wells, stoves, building houses, and the work of life—to settle people; my four great elements of the body are also like this, using various things to rely on beings.'
，興若干便無量財貨，爾乃得安養身之業。
「觀身苦痛不可稱限，觀形無常、生死往反，不當復貪無極受形。觀身無我，而眾生類不解本末，當訓誨之令患厭此。觀身寂然，將至一定令修靜默，當觀身空，無想、無愿，便歸澹泊清凈本際。
「彼自觀身、觀他人身，無所慕樂，不計堅固，知不長存。察內身行，不復聽從內諸塵勞、愛慾之患；又觀外身未曾復與外塵俱合。身無勞穢，所行清凈；身以清凈然後遂致像好體嚴；身像已成，為過諸天及世間人，顏容巍巍無有儔匹，是為菩薩自觀己身、觀他人身建立意止。
「何謂菩薩自觀痛癢、觀他人痛癢而得意止？菩薩發意觀察如是，所可經歷皆是苦惱。彼察痛癢采求聖慧，選擇明智慕樂寂然，正使遭樂不繫在欲，若存在欲緣致苦痛。見諸眾生墮諸惡趣、三塗之難為興大哀，不以結網而見繫縛；雖身以值不苦、不樂、諸痛癢者，不為癡冥結網而見繫縛。雖在痛癢意故寂定，從來所更不苦樂痛，則以聖慧顯示眾生，棄捐痛癢無益之義，蠲除一切眾生痛癢。被澹泊鎧，心自念言：『此等群黎歸在痛癢不自覺知，縛在眾苦痛癢之地常懷憂戚，依猗不苦不樂之痛為之迷荒，以是之故不入智慧。』攝大哀者入于智慧，曉了休息一切痛癢，因此大哀，使諸眾生免除
【現代漢語翻譯】 現代漢語譯本：如果能興辦若干善事，就能獲得無量的財富，這樣才能得到安養身心的事業。 觀察身體的苦痛是無法計量的，觀察形體的無常、生死的往復，不應當再貪求無止境的受生。觀察身體是無我的，而眾生不瞭解根本，應當教導他們使之厭患此身。觀察身體是寂靜的，將達到一定的境界，使之修習靜默，應當觀察身體是空的，無所想、無所愿，便歸於淡泊清凈的本源。 他自己觀察身體，也觀察他人的身體，沒有什麼值得羨慕和喜悅的，不認為身體是堅固的，知道它不會長久存在。觀察自身內部的修行，不再聽從內在的各種塵勞、愛慾的困擾；又觀察外在的身體，不曾與外在的塵埃結合。身體沒有勞累和污穢，所行都是清凈的；身體清凈之後，才能達到相貌美好、體態莊嚴；身體的相貌已經成就，超過諸天和世間的人，容顏巍峨，沒有可以匹敵的，這是菩薩自己觀察自身、觀察他人身體所建立的意念和止息。 什麼是菩薩自己觀察苦樂感受、觀察他人苦樂感受而得到的意念和止息呢？菩薩發願觀察，像這樣，所經歷的一切都是苦惱。他觀察苦樂感受，尋求聖慧（sheng hui，指聖人的智慧），選擇明智，喜愛寂靜，即使遇到快樂也不執著于慾望，如果執著于慾望就會導致苦痛。看到眾生墮入各種惡道、三塗（san tu，指地獄、餓鬼、畜生三惡道）的苦難，就生起大悲心，不因為被束縛而看到束縛；即使自身處於不苦不樂的感受中，也不會因為愚癡而看到束縛。雖然處於苦樂感受中，心意仍然寂靜安定，對於過去所經歷的不苦不樂的感受，就用聖慧來開示眾生，捨棄苦樂感受無益的道理，消除一切眾生的苦樂感受。披上淡泊的鎧甲，心中默唸：『這些眾生都沉溺在苦樂感受中而不自覺知，被束縛在各種苦痛的感受中常常憂愁，依賴不苦不樂的感受而迷失方向，因此不能進入智慧。』攝取大悲心的人進入智慧，瞭解休息一切苦樂感受，因此大悲心，使眾生免除苦難。
【English Translation】 English version: If one can engage in various good deeds, one will obtain immeasurable wealth, and thus be able to establish the foundation for a peaceful and nourishing life. Observe that the suffering of the body is immeasurable, observe the impermanence of form, the cycle of birth and death, and one should not greedily seek endless rebirth. Observe that the body is without self, while sentient beings do not understand the root of this, and one should teach them to become weary of this body. Observe that the body is tranquil, and will reach a certain state, leading to the practice of silence. One should observe that the body is empty, without thought or desire, and thus return to the pure and tranquil origin. He observes his own body and the bodies of others, finding nothing to admire or delight in, not considering the body to be solid, knowing that it will not last. Observing his own inner practice, he no longer listens to the inner defilements, the troubles of desire; and observing the external body, he has never been united with external dust. The body is without toil or impurity, and all actions are pure; after the body is purified, it can attain a beautiful appearance and dignified form; once the body's appearance is perfected, it surpasses the gods and people of the world, with a majestic countenance that is unparalleled. This is the intention and cessation established by a Bodhisattva observing his own body and the bodies of others. What is the intention and cessation that a Bodhisattva obtains by observing his own feelings of pain and pleasure and the feelings of pain and pleasure of others? The Bodhisattva makes a vow to observe, and in this way, all that is experienced is suffering. He observes feelings of pain and pleasure, seeking sacred wisdom (sheng hui), choosing clarity, and delighting in tranquility. Even when encountering pleasure, he does not cling to desire, for clinging to desire leads to suffering. Seeing sentient beings fall into various evil realms, the suffering of the three paths (san tu, referring to hell, hungry ghosts, and animals), he generates great compassion, not seeing bondage because of being bound; even if he himself is in a state of neither pain nor pleasure, he does not see bondage because of ignorance. Although in the midst of feelings of pain and pleasure, his mind remains tranquil and stable. Regarding the feelings of neither pain nor pleasure that he has experienced in the past, he uses sacred wisdom to reveal to sentient beings the uselessness of clinging to feelings of pain and pleasure, and eliminates the feelings of pain and pleasure of all sentient beings. Wearing the armor of detachment, he silently thinks: 'These beings are immersed in feelings of pain and pleasure without realizing it, bound by various painful feelings, constantly worried, and relying on feelings of neither pain nor pleasure, they are lost and therefore cannot enter wisdom.' Those who embrace great compassion enter wisdom, understanding the cessation of all feelings of pain and pleasure, and through this great compassion, they liberate sentient beings from suffering.
眾難，為宣經典。
「何謂名之為痛癢也？心中懷惱或覆成樂。何謂選擇此無痛癢？無我、人、壽，又彼菩薩不猗痛癢，亦無貪護。所受痛癢無反覆行、無倒痛癢，亦無妄想諸見痛癢，亦無眼、耳、鼻、口、身、心之痛癢，亦無色、聲、香、味、細滑之痛癢。眼所屬者從因緣起，計于苦樂無苦無樂，是謂痛癢。取要言之，內外亦然，從因緣生以致痛癢。
「苦樂善惡不苦不樂，其一痛癢因：一、心識，二、痛癢者謂有內外，三、痛癢者隨過去教、從當來行、因現在識，四、痛癢者謂從四種——地、水、火、風，五、痛癢者從念五陰——色、痛癢、思想、生死、識，六、痛癢者從六衰故，七、痛癢者從七識故，八、痛癢者或從八邪而迷荒故，九、痛癢者謂九神處，十、痛癢者謂十惡業。取要言之，一切痛癢皆由貪樂、因從念欲而致眾痛，是故言曰不可數人其痛無量。
「菩薩于彼觀己痛癢觀他人痛癢，知眾群黎起分痛癢，當顯慧業使諸眾生因痛癢慧睹見德本除去諸罪，是為菩薩觀己痛癢、觀他人痛癢心意止也。
「何謂菩薩自觀己心、觀他人心其意止也？其菩薩心未曾忽忘，舉動行步常自將護而復察之，心適起已尋便消滅無常住處，不住在內亦不在外，不兩間得。吾從初始發菩薩心已來，彼心
【現代漢語翻譯】 現代漢語譯本：大眾有疑問，請（佛陀）宣講經典。
『什麼是所謂的痛癢呢？』心中懷有煩惱或者產生快樂。『如何選擇這種無痛癢的狀態呢？』沒有我、人、壽命的概念，而且菩薩不執著于痛癢，也沒有貪愛和保護。所感受的痛癢沒有反覆的發生，沒有顛倒的痛癢，也沒有虛妄的見解所產生的痛癢，也沒有眼、耳、鼻、口、身、意所感受的痛癢，也沒有色、聲、香、味、觸所感受的痛癢。眼睛所感知的一切都從因緣而生，計較於苦樂，實際上既無苦也無樂，這就是所謂的痛癢。總而言之，內外都是如此，從因緣而生導致痛癢。
苦樂、善惡、不苦不樂，這些都是痛癢的起因：一、心識；二、痛癢是指有內在和外在；三、痛癢是隨著過去的教導、從未來的行為、因現在的意識而產生；四、痛癢是指從四種元素——地、水、火、風而來；五、痛癢是從執著五蘊——色（rupa）、痛癢（vedana）、思想（samjna）、生死（samskara）、識（vijnana）而來；六、痛癢是從六衰而來；七、痛癢是從七識而來；八、痛癢或許是從八邪而迷惑荒亂而來；九、痛癢是指九神處；十、痛癢是指十惡業。總而言之，一切痛癢都由貪愛享樂、因從念頭慾望而導致眾多痛苦，所以說，人的痛苦是不可計數的，是無量的。
菩薩觀察自己的痛癢，也觀察他人的痛癢，知道眾生因分別而產生痛癢，應當顯現智慧，使眾生因痛癢而能以智慧見到德行的根本，從而消除各種罪過，這就是菩薩觀察自己痛癢、觀察他人痛癢的意念所在。
『什麼是菩薩觀察自己的心、觀察他人的心所要達到的意境呢？』菩薩的心從不曾忘記，舉手投足都常常自我守護並加以觀察，心念剛一生起就立刻消滅，沒有常住之處，不住在內，也不在外，也不在兩者之間。我自從最初發菩薩心以來，我的心...
【English Translation】 English version: The assembly has doubts, please (Buddha) expound the scriptures.
'What is meant by the so-called feeling of pain and pleasure?' The mind harbors distress or generates joy. 'How does one choose this state of no pain and pleasure?' There is no concept of self, person, or lifespan, and the Bodhisattva does not cling to pain and pleasure, nor does he have greed or protection. The pain and pleasure experienced do not occur repeatedly, there is no inverted pain and pleasure, nor is there pain and pleasure arising from false views, nor is there pain and pleasure experienced by the eyes, ears, nose, mouth, body, and mind, nor is there pain and pleasure experienced by form, sound, smell, taste, and touch. All that is perceived by the eyes arises from conditions, and when one calculates in terms of suffering and joy, there is actually neither suffering nor joy, and this is what is meant by pain and pleasure. In short, it is the same both internally and externally, arising from conditions that lead to pain and pleasure.
Suffering and joy, good and evil, neither suffering nor joy, these are all causes of pain and pleasure: one, consciousness; two, pain and pleasure refer to both internal and external; three, pain and pleasure arise following past teachings, from future actions, and due to present consciousness; four, pain and pleasure refer to the four elements—earth, water, fire, and wind; five, pain and pleasure arise from attachment to the five aggregates—rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness); six, pain and pleasure arise from the six declines; seven, pain and pleasure arise from the seven consciousnesses; eight, pain and pleasure may arise from the eight wrong paths, leading to confusion and chaos; nine, pain and pleasure refer to the nine abodes of the spirit; ten, pain and pleasure refer to the ten evil deeds. In short, all pain and pleasure arise from the craving for enjoyment, and from the desire of thoughts, leading to numerous sufferings, therefore it is said that the suffering of people is countless and immeasurable.
The Bodhisattva observes his own pain and pleasure, and also observes the pain and pleasure of others, knowing that sentient beings generate pain and pleasure due to discrimination. He should manifest wisdom, so that sentient beings, through pain and pleasure, can see the root of virtue with wisdom, thereby eliminating various sins. This is the intention of the Bodhisattva in observing his own pain and pleasure and observing the pain and pleasure of others.
'What is the state of mind that the Bodhisattva seeks to achieve by observing his own mind and observing the minds of others?' The Bodhisattva's mind never forgets, and in every action, he constantly protects himself and observes. As soon as a thought arises, it immediately disappears, having no permanent abode, not dwelling within, nor without, nor in between. Since I first generated the Bodhi mind, my mind...
盡滅，離別星散悉無有處，其無無處不可處之。心在某處，其心所集眾德之本，是亦滅盡離別星散，無處不處不可分別，所可因勸發道意者亦復自然，以是故曰心者不知心、心者不見心、心心不相待。
「何謂其心而發無上正真道意成最正覺？其道心者不與善合、其善本心不與勸助意共俱合、其清凈心不捨道心，其人觀此，不恐、不怖、亦不懷懅。又復心念十二因緣甚為深妙，不失報應所種果實，心亦不著於一切法。假使因緣從報應致，一切諸法無有真諦亦無君主，恣其所欲而自迷惑，吾當精進執其一心使不迴轉。
「何謂心法？何謂迷惑？心如幻化，無能凈者，是為心法；假使皆舍，解迷惑事、勸助佛國是亦迷惑。心如夜夢覺不知處，是為心法；若於禁戒而行謹慎，然後自勸是五神通，是為化變。心如野馬，本末滅盡，是為心法；設以順從一切忍力，安和正覺莊嚴其心而化變矣，用勸助之是為化變。心如水月，究竟自然寂靜澹泊，是為心法；若悉精進勸發具足無數佛法，是為化變。心不可持亦不可見，是為心法；若復備悉禪思脫門三昧正受、愿佛定意，是為化變。
「心者無形、無比、無教，亦無像色，是為心法；若能頒宣分別智慧、勸助佛道、推往古世，是為化變。心無因緣終不起生，是為心
【現代漢語翻譯】 現代漢語譯本： 一切都將滅盡，離散如星辰般消散，沒有任何存在之處，而這種無處可尋的狀態也無法被定位。心若有所屬，其所積聚的眾德之本，也會滅盡離散，無處可尋，無法分別。那些可以用來勸發道心的方法也自然如此。因此說，心不知心，心不見心，心與心之間互不相待。
『如何才能使心發起無上正真道意，成就最正覺？』道心不與善行相合，善的本心也不與勸助之意共同存在。清凈的心不捨棄道心。這樣的人觀察到這些，不會恐懼，不會害怕，也不會憂慮。此外，還要思考十二因緣的深奧之處，不失去因果報應所種下的果實，心也不執著於一切法。即使因緣導致報應，一切諸法也沒有真諦，也沒有主宰，任由其迷惑。我應當精進，執著於一心，使其不退轉。
『什麼是心法？什麼是迷惑？』心如幻化，沒有能使之清凈的東西，這就是心法。即使捨棄一切，去理解迷惑之事，勸助佛國，這也是迷惑。心如夜夢，醒來不知身在何處，這就是心法。如果在戒律上謹慎行事，然後自我勸勉，獲得五神通，這就是化變。心如野馬，本末都將滅盡，這就是心法。如果順從一切忍辱的力量，以安和正覺來莊嚴其心，這就是化變，用以勸助他人，這也是化變。心如水中月，最終自然寂靜淡泊，這就是心法。如果精進勸發，具足無數佛法，這就是化變。心不可把握，也不可見，這就是心法。如果具備禪思、解脫之門、三昧正受，愿佛定意，這就是化變。
『心無形、無相、無教，也沒有形象和顏色，這就是心法。』如果能夠宣講分別智慧，勸助佛道，推及古往今來，這就是化變。心無因緣，終究不會生起，這就是心法。 現代漢語譯本： 法。若能分別諸法，勸助佛道，是為化變。心無所住，亦無所行，是為心法；若能分別諸法，勸助佛道，是為化變。心無所生，亦無所滅，是為心法；若能分別諸法，勸助佛道，是為化變。心無所作，亦無所為，是為心法；若能分別諸法，勸助佛道，是為化變。心無所見，亦無所聞，是為心法；若能分別諸法，勸助佛道，是為化變。心無所知，亦無所識，是為心法；若能分別諸法，勸助佛道，是為化變。心無所念，亦無所想，是為心法；若能分別諸法，勸助佛道，是為化變。心無所欲，亦無所求，是為心法；若能分別諸法，勸助佛道，是為化變。心無所著，亦無所離，是為心法；若能分別諸法，勸助佛道，是為化變。心無所染，亦無所凈，是為心法；若能分別諸法，勸助佛道，是為化變。心無所縛，亦無所解，是為心法；若能分別諸法，勸助佛道，是為化變。心無所動，亦無所靜，是為心法；若能分別諸法，勸助佛道，是為化變。心無所增，亦無所減，是為心法；若能分別諸法，勸助佛道，是為化變。心無所生，亦無所滅，是為心法；若能分別諸法，勸助佛道，是為化變。心無所住，亦無所行，是為心法；若能分別諸法，勸助佛道，是為化變。心無所作，亦無所為，是為心法；若能分別諸法，勸助佛道，是為化變。心無所見，亦無所聞，是為心法；若能分別諸法，勸助佛道，是為化變。心無所知，亦無所識，是為心法；若能分別諸法，勸助佛道，是為化變。心無所念，亦無所想，是為心法；若能分別諸法，勸助佛道，是為化變。心無所欲，亦無所求，是為心法；若能分別諸法，勸助佛道，是為化變。心無所著，亦無所離，是為心法；若能分別諸法，勸助佛道，是為化變。心無所染，亦無所凈，是為心法；若能分別諸法，勸助佛道，是為化變。心無所縛，亦無所解，是為心法；若能分別諸法，勸助佛道，是為化變。心無所動，亦無所靜，是為心法；若能分別諸法，勸助佛道，是為化變。心無所增，亦無所減，是為心法；若能分別諸法，勸助佛道，是為化變。
【English Translation】 English version: Everything will be extinguished, scattered like stars, with no place to be found, and this state of nowhere to be found cannot be located. If the mind is attached to something, the root of all virtues it has accumulated will also be extinguished and scattered, with no place to be found and impossible to distinguish. The methods that can be used to encourage the aspiration for enlightenment are also naturally like this. Therefore, it is said that the mind does not know the mind, the mind does not see the mind, and the mind and mind do not depend on each other.
'How can the mind generate the supreme and true aspiration for enlightenment and achieve the most perfect enlightenment?' The mind of the path does not align with good deeds, and the original mind of goodness does not coexist with the intention to encourage and assist. The pure mind does not abandon the mind of the path. A person who observes these things will not be afraid, will not be terrified, and will not worry. Furthermore, one should contemplate the profoundness of the twelve links of dependent origination, not losing the fruits of the karmic retribution that has been sown, and the mind should not be attached to all dharmas. Even if dependent origination leads to retribution, all dharmas have no true essence and no ruler, allowing themselves to be deluded. I should be diligent and hold onto one mind, making it not retreat.
'What is the dharma of the mind? What is delusion?' The mind is like an illusion, with nothing that can purify it, this is the dharma of the mind. Even if one abandons everything, to understand the matters of delusion, and to encourage and assist the Buddha's land, this is also delusion. The mind is like a night dream, waking up not knowing where one is, this is the dharma of the mind. If one acts cautiously in precepts, and then encourages oneself to attain the five supernormal powers, this is transformation. The mind is like a wild horse, with its beginning and end extinguished, this is the dharma of the mind. If one follows the power of all forbearance, and adorns one's mind with peace and right enlightenment, this is transformation, and using it to encourage others is also transformation. The mind is like the moon in the water, ultimately naturally tranquil and serene, this is the dharma of the mind. If one diligently encourages and develops countless Buddha dharmas, this is transformation. The mind cannot be grasped nor seen, this is the dharma of the mind. If one possesses meditation, the gate of liberation, samadhi, and the right reception, and wishes for the Buddha's concentration, this is transformation.
'The mind has no form, no comparison, no teaching, and no image or color, this is the dharma of the mind.' If one can proclaim and distinguish wisdom, encourage the Buddha's path, and extend it to the past, this is transformation. The mind has no cause or condition, and ultimately does not arise, this is the dharma of the mind. English version: dharma. If one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no dwelling place, nor does it go anywhere, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no arising, nor does it cease, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no action, nor does it do anything, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no seeing, nor does it hear, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no knowing, nor does it recognize, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no thought, nor does it imagine, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no desire, nor does it seek, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no attachment, nor does it detach, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no defilement, nor is it pure, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no bondage, nor is it liberated, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no movement, nor is it still, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no increase, nor does it decrease, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no arising, nor does it cease, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no dwelling place, nor does it go anywhere, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no action, nor does it do anything, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no seeing, nor does it hear, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no knowing, nor does it recognize, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no thought, nor does it imagine, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no desire, nor does it seek, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no attachment, nor does it detach, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no defilement, nor is it pure, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no bondage, nor is it liberated, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no movement, nor is it still, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation. The mind has no increase, nor does it decrease, this is the dharma of the mind; if one can distinguish all dharmas and encourage the Buddha's path, this is transformation.
法；若能導御一切德本，是為化變。設無有對心終不起，是為心法；若因法報修于道心，是謂為變。其心境界永離垢濁初無所生，是為心法；若導御心得致報應至於佛界，是謂為變。
「菩薩自觀己心、觀他人心，得神通已其心一定，尋見一切眾生心念，因說罪福皆自然矣。菩薩自見其心、見他心已則興大哀，已興大哀教化眾生不以勞倦。其心不滅亦復不盡，堅住其心，不與生死而俱同塵。能自制心，以此聖慧通達之心，入于不起無所生法，不墮聲聞、緣覺之地，常自御心堪任具足諸佛道法，一心念頃以智慧心逮得無上正真之道為最正覺，是為菩薩自察己心、觀他人心得至意止。
「何謂菩薩自觀其法、觀他人法得法意止？以明智眼普見諸法未曾中忘至成佛道。自觀其法觀他人法，是時菩薩悉見諸法，其想于空令脫空義，脫無想愿度無所生，亦無所滅而離諸行。等見諸法舍于緣起十二牽連，觀法界行，菩薩察法不隨非法，不計吾我亦不計人壽命處所，是謂為法。何謂非法？自見吾我、計人壽命，睹于斷滅，計有常存而見有無合散之事。
「一切諸法皆亦是法，一切諸法亦復非法。所以者何？曉空無想及無愿義，是一切法皆為應法；自計吾我縛在諸見，是一切法悉為非法。
「彼自觀法、觀他
【現代漢語翻譯】 現代漢語譯本：法，如果能夠引導和駕馭一切功德的根本，這就叫做化變。假設沒有對立的心，（煩惱）就終究不會產生，這叫做心法；如果因為（修持）佛法而報答（眾生），修習道心，這就叫做變。內心境界永遠遠離污垢，最初沒有產生，這叫做心法；如果引導和駕馭內心，能夠得到報應，最終到達佛的境界，這就叫做變。 菩薩自己觀察自己的心，觀察他人的心，得到神通后，他的心就會安定，隨即就能看到一切眾生的心念，因此說罪和福都是自然而然的。菩薩自己看到自己的心，看到他人的心后，就會生起大慈悲心，生起大慈悲心后，教化眾生不會感到疲倦。他的心不會消滅，也不會窮盡，堅定地安住于自己的心，不與生死輪迴同流合污。能夠自我控制內心，憑藉這種聖慧通達的心，進入不生不滅的境界，不墮入聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）的境界，常常自我駕馭內心，能夠圓滿具足諸佛的道法，在一念之間以智慧心獲得無上正真的道，成為最正覺的佛，這就是菩薩自己觀察自己的心，觀察他人的心所達到的意境。 什麼叫做菩薩自己觀察佛法，觀察他人佛法而得到佛法意境的止境呢？用明智的眼睛普遍觀察一切佛法，不曾忘記，直到成就佛道。自己觀察佛法，觀察他人佛法，這時菩薩完全看清一切佛法，他的想法是空，從而脫離空的含義，脫離無想的願望，度過不生不滅的境界，並且遠離一切行為。平等地看待一切佛法，捨棄緣起十二因緣的牽連，觀察法界的執行，菩薩觀察佛法不隨順非法，不執著于自我，也不執著於人的壽命和處所，這叫做佛法。什麼叫做非法？自己執著于自我，執著於人的壽命，看到斷滅，執著于常存，並且看到有無合散的事情。 一切諸法都是佛法，一切諸法也都是非法。為什麼這樣說呢？明白空、無想以及無愿的含義，那麼一切佛法都是應理的佛法；自己執著于自我，被束縛在各種見解中，那麼一切佛法都是非法的。 他自己觀察佛法，觀察他人佛法，
【English Translation】 English version: Dharma; if one can guide and control all the roots of virtue, this is called transformation. If there is no opposing mind, (afflictions) will ultimately not arise, this is called mind-dharma; if one cultivates the path-mind in response to the Dharma, this is called transformation. The realm of the mind is forever free from defilement, and initially without arising, this is called mind-dharma; if one guides and controls the mind, one can attain retribution and ultimately reach the realm of the Buddha, this is called transformation. A Bodhisattva observes his own mind, observes the minds of others, and having attained supernatural powers, his mind becomes stable. He immediately sees the thoughts of all sentient beings, and thus speaks of sins and blessings as natural occurrences. After a Bodhisattva sees his own mind and the minds of others, he will develop great compassion. Having developed great compassion, he will teach sentient beings without weariness. His mind will not perish nor be exhausted, he will firmly abide in his mind, not mingling with the dust of birth and death. He can control his own mind, and with this sacred wisdom and understanding, he enters the realm of non-arising and non-extinction, not falling into the realms of Sravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment through observing conditions). He constantly controls his own mind, capable of fully embodying the Dharma of all Buddhas. In a single moment, with a mind of wisdom, he attains the unsurpassed and true path, becoming the most perfectly enlightened Buddha. This is the state of mind attained by a Bodhisattva who observes his own mind and the minds of others. What is meant by a Bodhisattva observing his own Dharma and the Dharma of others, and attaining the cessation of the meaning of Dharma? With the eyes of wisdom, he universally sees all Dharmas, never forgetting until he achieves Buddhahood. Observing his own Dharma and the Dharma of others, at this time, the Bodhisattva completely sees all Dharmas. His thought is emptiness, thus escaping the meaning of emptiness, escaping the desire for non-thought, transcending the realm of non-arising and non-extinction, and being free from all actions. He equally views all Dharmas, abandoning the twelve links of dependent origination, observing the workings of the Dharma realm. A Bodhisattva observes the Dharma without following non-Dharma, not clinging to self, nor clinging to the lifespan or location of people. This is called Dharma. What is called non-Dharma? Clinging to self, clinging to the lifespan of people, seeing annihilation, clinging to permanence, and seeing the events of existence and non-existence, union and separation. All Dharmas are also Dharma, and all Dharmas are also non-Dharma. Why is this so? Understanding the meaning of emptiness, non-thought, and non-desire, then all Dharmas are appropriate Dharma; clinging to self and being bound by various views, then all Dharmas are non-Dharma. He observes his own Dharma, observes the Dharma of others,
人法，菩薩行此不見諸法。何所佛法？誰非佛法？其無徑路、無有解脫、亦無生死，皆能開導一切諸法。處於眾生逮得無蓋無極大哀，療諸塵勞己心發念：『是無塵欲亦無不塵。』所以者何？是所趣者開度平等，不疑塵勞、不畏貪慾，曉了是者乃名曰佛。塵欲自然，道亦自然，立心如是，雖有所住亦無處所，不住立意而名曰住，是謂為住。
「立於法界，不住法界、不住人界，則無所住名曰虛空，一切諸法等如虛空。若有菩薩自觀身法、觀他人法，則能導御諸佛道法。一切諸法皆歸解法，若曉了者乃能顯發，盡于無為亦無所盡。道無生處、不生之處，觀察眾生未曾舍離無生本際。趣法意止，意在諸法而令堅住，不著聲聞、緣覺佛法。何謂不著？何謂處當？心所在處常能堅住，其住不迷，未曾忽忘，觀已來際其法所由，亦觀他法而得意止。頒宣無量分別章句，所行無際等御佛法，可悅一切眾生心念，降伏眾魔得自在慧，乃謂道義。是為菩薩自見己法、見他人法得至意止。
「何謂四意斷而不可盡？身諸惡法未興起者令不起生，以生尋滅而修精進，自攝其心所念順義，益加精勤，是謂平等奉精進行。不失順節，習修平均，以能攝心觀于正諦，此之謂也。所以者何？所念順義，惡不善法不復重來。
「何
【現代漢語翻譯】 現代漢語譯本：人法（關於人的法則），菩薩修行此道，不見諸法（一切現象）。什麼是佛法？什麼不是佛法？它沒有固定的路徑，沒有解脫，也沒有生死，卻能開導一切諸法。處於眾生之中，獲得無蓋無極的大悲，療治各種煩惱，內心生起念頭：『既沒有塵欲，也沒有非塵欲。』為什麼呢？因為所趨向的是開導平等，不疑惑煩惱，不畏懼貪慾，明白這些道理的人才稱為佛。塵欲是自然的，道也是自然的，如果能這樣立心，即使有所住，也無處可住，不住于立意而稱為住，這就是所謂的住。 立於法界（宇宙萬法的本體），不住於法界，不住於人界，則無所住，稱為虛空，一切諸法都像虛空一樣。如果有菩薩自己觀察自身之法，觀察他人之法，就能引導諸佛之道法。一切諸法都歸於解脫之法，如果明白這些道理就能顯發，即使到了無為的境界，也沒有盡頭。道沒有生起之處，也沒有不生之處，觀察眾生，從未舍離無生的本源。趨向佛法的意念停止，意念停留在諸法上而使其堅固，不執著于聲聞（聽聞佛法而得解脫者）、緣覺（通過自身修行而得解脫者）的佛法。什麼是不執著？什麼是處在適當的位置？心所處的地方常常能夠堅固，其住不迷惑，從未忘記，觀察已來的未來，其法所由，也觀察他法而得意念停止。宣說無量分別的章句，所行無邊，等同於佛法，能使一切眾生心生歡喜，降伏眾魔，獲得自在的智慧，這才稱為道義。這就是菩薩自己見到自身之法，見到他人之法而達到意念停止。 什麼是四意斷而不可窮盡？身體的各種惡法，在尚未生起時就令其不生起，已經生起的就立即滅除，從而修習精進，自己約束內心，所想的符合正義，更加精勤，這就是平等奉行精進行。不失去順應的節律，修習平均，能夠約束內心，觀察正諦，這就是這個意思。為什麼呢？因為所想的符合正義，惡不善的法就不會再來。
【English Translation】 English version: In the Dharma of humans, a Bodhisattva, practicing this, does not see any dharmas (all phenomena). What is the Buddha Dharma? What is not the Buddha Dharma? It has no fixed path, no liberation, and no birth and death, yet it can guide all dharmas. Being among sentient beings, one attains boundless great compassion, healing all afflictions, and the mind arises with the thought: 『There is neither desire for dust nor non-desire for dust.』 Why is this? Because what is aimed at is guiding to equality, not doubting afflictions, not fearing greed, and one who understands these principles is called a Buddha. Dust and desire are natural, and the Way is also natural. If one can establish the mind in this way, even if there is dwelling, there is nowhere to dwell. Not dwelling in intention is called dwelling; this is what is meant by dwelling. Standing in the Dharma realm (the essence of all phenomena in the universe), not dwelling in the Dharma realm, not dwelling in the human realm, then there is no dwelling, which is called emptiness. All dharmas are like emptiness. If a Bodhisattva observes their own dharma and observes the dharma of others, they can guide the path of the Buddhas. All dharmas return to the dharma of liberation. If one understands these principles, they can be revealed. Even reaching the state of non-action, there is no end. The Way has no place of arising, nor a place of non-arising. Observing sentient beings, one has never abandoned the original source of non-arising. The intention of approaching the Dharma stops, the intention stays on all dharmas and makes them firm, not clinging to the Buddha Dharma of Sravakas (those who attain liberation by hearing the Dharma) or Pratyekabuddhas (those who attain liberation through their own practice). What is non-clinging? What is being in the proper place? The place where the mind is can always be firm, its dwelling is not confused, never forgotten, observing the future that has come, the origin of its dharma, and also observing other dharmas to stop the intention. Proclaiming countless chapters of distinctions, what is practiced is boundless, equal to the Buddha Dharma, able to make all sentient beings happy, subduing all demons, and attaining the wisdom of freedom, this is called the meaning of the Way. This is how a Bodhisattva sees their own dharma and sees the dharma of others, reaching the cessation of intention. What are the four intentions that cannot be exhausted? The various evil dharmas of the body, before they arise, cause them not to arise; those that have already arisen are immediately extinguished, thereby practicing diligence, restraining one's own mind, what is thought is in accordance with righteousness, and being more diligent, this is called equally practicing diligence. Not losing the rhythm of compliance, practicing evenly, being able to restrain the mind, observing the true meaning, this is what it means. Why is this? Because what is thought is in accordance with righteousness, evil and unwholesome dharmas will not come again.
謂不善？毀戒、亂定、惑于智慧。何謂毀戒？欲生天上則謂毀戒；不從法教，其缺戒品，是謂毀戒。何謂亂定？違失禮誼，行不專精，心在他念，是亂定意。何謂惑于智慧？斷諸邪見、見若干品、顛倒諸事、陰蓋礙法，其缺智慧，是謂不善。假使諸惡如是像法興起來者而不聽之，是一意斷。
「假使諸惡不善法興即尋覺之，知之非法不善報應，了之損耗為行穢矣。名之冥室修奉順義消不凈欲。則以慈心而除瞋恚，解十二因緣而滅愚冥，其盡塵勞是謂為斷。同因緣起，觀其所生不得本末而無所斷，一切諸法從習行致，是二意斷。
「設令善法未興起者勸令興發，顯使精進自攝其心，嘆無量德。所以者何？善法無量，菩薩大士所應修行，當樂慧根。眾德之本皆由精進致諸福慶，顯揚通致德祚之原，是三意斷。
「所可謂言，善法若興令得堅住，不畏失節、不忽忘之，益樂元元，夙夜精進，自攝其心以勸助道斯謂平等。所以者何？勸道心者德本不朽。所以者何？其心清凈，雖處三界而無所著。若有勸助，德猗三界則謂盡索；若能勸樂志一切智謂通慧本終不損耗，是四意斷。
「何謂菩薩而修神足？神足有四，已自發樂慇勤精進。彼以何習興神足本？當行四等慈悲喜護，常當遵習四無放逸，廣大其心
【現代漢語翻譯】 現代漢語譯本：什麼是不善？就是毀壞戒律、擾亂禪定、迷惑于智慧。什麼是毀壞戒律？想要昇天卻說是毀壞戒律；不遵循佛法教導，缺少戒律的品行，這叫做毀壞戒律。什麼是擾亂禪定？違背禮儀道義，修行不專心，心中想著其他念頭，這就是擾亂禪定。什麼是迷惑于智慧？斷除各種邪見、執著于各種見解、顛倒是非、被五陰和蓋障所阻礙，缺少智慧，這叫做不善。如果各種惡法像這樣興起，而不去制止，這就是第一種斷除不善的方法。 如果各種惡的不善法興起，立刻察覺到，知道這是非法和不善的報應，明白這會損耗修行，使行為污穢。這叫做在黑暗的房間里修行，奉行順應正義，消除不凈的慾望。用慈悲心來消除嗔恨，理解十二因緣來滅除愚癡，這樣斷盡煩惱，就叫做斷除。與因緣生起相同，觀察其產生，不執著于根本和末端，從而無所斷除，一切諸法都是從習行而來，這是第二種斷除不善的方法。 如果善法還沒有興起，就勸導它興起，使其精進，自我約束內心，讚歎無量的功德。為什麼呢？因為善法是無量的，是菩薩大士應該修行的，應當樂於智慧之根。各種功德的根本都來自於精進，從而獲得各種福報，彰顯通達功德的根源，這是第三種斷除不善的方法。 所謂善法如果興起，要使其堅固住持，不畏懼失去，不輕易忘記，更加喜樂，早晚精進，自我約束內心，以此來勸助修行，這叫做平等。為什麼呢？因為勸助道心的人，其功德根本不會朽壞。為什麼呢？因為他的心清凈，即使身處三界也不會執著。如果有勸助，功德依附於三界，就叫做耗盡；如果能夠勸導樂於追求一切智慧，就叫做通達智慧的根本，永遠不會損耗，這是第四種斷除不善的方法。 什麼是菩薩修習神足？神足有四種，已經自己發願喜樂，慇勤精進。他們通過什麼來修習神足的根本？應當修行四無量心：慈、悲、喜、舍，常常應當遵循四種不放逸，廣大其心。
【English Translation】 English version: What is unwholesome? It is the destruction of precepts, the disturbance of samadhi, and delusion in wisdom. What is the destruction of precepts? To desire rebirth in heaven is said to be the destruction of precepts; not following the Dharma teachings, lacking the qualities of precepts, this is called the destruction of precepts. What is the disturbance of samadhi? To violate propriety and righteousness, to practice without focus, with the mind on other thoughts, this is the disturbance of samadhi. What is delusion in wisdom? To cut off all wrong views, to cling to various views, to reverse things, to be hindered by the five aggregates and obscurations, lacking wisdom, this is called unwholesome. If various evils arise in this way and are not stopped, this is the first way of cutting off unwholesome. If various evil and unwholesome dharmas arise, immediately perceive them, know that they are unlawful and unwholesome retribution, understand that they will diminish practice and defile conduct. This is called practicing in a dark room, upholding righteousness, and eliminating impure desires. Use loving-kindness to eliminate anger, understand the twelve links of dependent origination to extinguish ignorance, thus exhausting afflictions, this is called cutting off. Similar to dependent origination, observe its arising, not clinging to the beginning or the end, thus there is nothing to cut off, all dharmas come from habitual practice, this is the second way of cutting off unwholesome. If wholesome dharmas have not yet arisen, encourage them to arise, make them diligent, self-restrain the mind, and praise immeasurable virtues. Why? Because wholesome dharmas are immeasurable, they are what Bodhisattvas should practice, one should be fond of the root of wisdom. The root of all virtues comes from diligence, thus obtaining various blessings, manifesting the source of the attainment of virtues, this is the third way of cutting off unwholesome. If wholesome dharmas arise, make them firm and abiding, not fearing loss, not easily forgetting, increasing joy, being diligent day and night, self-restraining the mind, and using this to encourage practice, this is called equality. Why? Because those who encourage the mind towards the path, their root of virtue will not decay. Why? Because their mind is pure, even if they are in the three realms, they will not be attached. If there is encouragement, the merit is attached to the three realms, it is said to be exhausted; if one can encourage the pursuit of all wisdom, it is said to be the root of penetrating wisdom, and will never be diminished, this is the fourth way of cutting off unwholesome. What is a Bodhisattva practicing the psychic powers? There are four psychic powers, having already made a vow of joy, being diligent and energetic. Through what do they practice the root of psychic powers? They should practice the four immeasurables: loving-kindness, compassion, joy, and equanimity, and should always follow the four non-negligences, and broaden their minds.
而不貪身。以能治心奉第一禪，如是至四以得禪定身心輕便，身心已便所謂入神通，以入神通即生神足。
「勤修精進元元志道，以勤樂故輒親道義、以精進故能成此法、以勤修故而致此義，一心觀察以方便法曉致神通，故謂神足。常愛樂故能有所變、以精進故能使成就、以專精故能了廣大，聊自修德輒成於道。有計于彼菩薩神足，緣是之故而得親近，有心自在所欲至到無能違者。諦行所致究竟根原眾行備悉，魔不能制，等如虛空，徹視無邊、洞聽無際、定意無限、神足無底，見一切根自睹其原，是為菩薩行四神足而不可盡。
「何謂菩薩修於五根而不可盡？何謂為五？一曰、信根，二曰、精進根，三曰、意根，四曰、定根，五曰、慧根。
「何謂信根？常信諸法。何謂為法？其正見者信游生死，隨其神足以成彼行，不樂他神而解第一真諦之義、脫于深妙十二因緣，無吾我、人，空無想愿、無所著相，普信諸法不墮諸見，信諸佛法，信於十力、四無所畏，不懷狐疑亦無猶豫，合集佛法令無限際，是謂信根。
「何謂精進根？所信法者因此精進，諸根益明逾日月光，是精進根。
「所可用法修精進根，由是之故不失意根。其意廣大，不住崖際，是謂意根。
「斯意靜然不違意根，
【現代漢語翻譯】 現代漢語譯本：不貪戀身體。通過修習禪定來調伏內心，奉行初禪，如此直至四禪，從而獲得禪定帶來的身心輕安。身心輕安后，便可進入神通境界。進入神通境界后，便能生出神足通（神通的一種）。 勤奮修習，精進不懈，立志于道。因為勤奮的緣故，便能親近道義；因為精進的緣故，便能成就此法；因為勤修的緣故，便能達到此義。一心觀察，以方便之法通曉並達到神通，所以稱為神足。常常喜愛並樂於此道，便能有所變化；因為精進的緣故，便能使其成就；因為專精的緣故，便能瞭解廣大。稍微修習德行，便能成就道業。有人認為菩薩的神足通，是因為這個緣故而得以親近，心意自在，想去哪裡就能到達，沒有誰能違背。通過真實修行所達到的究竟根源，各種修行都完備詳盡，魔不能控制，如同虛空一般，能徹視無邊，洞聽無際，定意無限，神足無底，能見到一切根源，自己也能看到其本源，這就是菩薩修行四神足而不可窮盡的境界。 什麼是菩薩修習的五根而不可窮盡呢？什麼是五根？一是信根，二是精進根，三是意根，四是定根，五是慧根。 什麼是信根？常常相信諸法。什麼是法？其正見者相信在生死中輪迴，隨著其神足通而成就其修行，不樂於其他神通，而理解第一真諦的含義，脫離深奧的十二因緣，沒有我、人，空無所想，沒有執著之相，普遍相信諸法而不墮入各種見解，相信諸佛之法，相信十力（如來十種力量）、四無所畏（佛的四種無畏懼的自信），不懷有狐疑，也沒有猶豫，彙集佛法，令其無限無際，這就是信根。 什麼是精進根？所相信的法，因此而精進，諸根更加明亮，勝過日月的光芒，這就是精進根。 所能運用的法，修習精進根，因此緣故不失去意根。其意廣大，不住于邊際，這就是意根。 此意靜止安然，不違背意根，
【English Translation】 English version: Not being greedy for the body. By cultivating meditation to subdue the mind, practicing the first dhyana, and so on up to the fourth dhyana, one obtains lightness and ease of body and mind through meditation. With lightness and ease of body and mind, one can enter the realm of supernormal powers. Upon entering the realm of supernormal powers, one can generate the power of magical feet (a type of supernormal power). Diligently cultivate, strive unceasingly, and aspire to the path. Because of diligence, one can approach the meaning of the path; because of striving, one can accomplish this Dharma; because of diligent cultivation, one can attain this meaning. Observing with a focused mind, using skillful means to understand and attain supernormal powers, this is why it is called magical feet. Constantly loving and delighting in this path, one can bring about changes; because of striving, one can make it come to fruition; because of focused concentration, one can understand the vastness. By slightly cultivating virtue, one can achieve the path. Some believe that the Bodhisattva's magical feet are the reason for their closeness, with a free mind, able to go wherever they wish, with no one able to oppose them. Through true practice, one reaches the ultimate source, all practices are complete and detailed, demons cannot control them, like the void, able to see through the boundless, hear through the limitless, with boundless concentration, and bottomless magical feet, able to see all roots, and see their own origins, this is the Bodhisattva's practice of the four magical feet, which is inexhaustible. What are the five roots that the Bodhisattva cultivates that are inexhaustible? What are the five? First is the root of faith, second is the root of striving, third is the root of mind, fourth is the root of concentration, and fifth is the root of wisdom. What is the root of faith? Constantly believing in all dharmas. What is Dharma? Those with right view believe in the cycle of birth and death, and with their magical feet, they accomplish their practice, not delighting in other supernormal powers, but understanding the meaning of the first noble truth, escaping the profound twelve links of dependent origination, without self, person, empty of thought, without attachment, universally believing in all dharmas without falling into various views, believing in the Buddhas' Dharma, believing in the ten powers (ten powers of the Tathagata), the four fearlessnesses (four kinds of fearlessness of the Buddha), without harboring doubt, nor hesitation, gathering the Buddha's teachings, making them limitless and boundless, this is the root of faith. What is the root of striving? The Dharma that is believed in, because of this, one strives, the roots become brighter, surpassing the light of the sun and moon, this is the root of striving. The Dharma that can be used, cultivating the root of striving, because of this, one does not lose the root of mind. Its mind is vast, not dwelling on the edge, this is the root of mind. This mind is still and peaceful, not violating the root of mind,
意廣如空，以之意根專精不亂，是謂定根。
「其定意根常住寂名而專守一，是謂慧根；觀察曉了，若於此法如是色像分別無我，是謂慧根。
「如是五根能具足者具諸佛法，其能具者住受決地而不動移。猶如外學、五通仙人，雖視胎中不能豫別男女之根。諸佛世尊亦復如是，菩薩所學未成五根則不授決，五根已達然後受決，是為菩薩五根無盡。
「何謂諸力？則有五力而不可盡。何謂為五？一曰、信力，二曰、精進力，三曰、意力，四曰、定力，五曰、慧力。
「何謂信力？常懷篤心，在一寂靜而不迷荒，無有色像住見佛形，亦知他法一心寂靜，所在信力未曾退轉，是謂信力。
「何謂精進力？設常元元修于精進，在在修德勤于經典，所生之處其心堅強，所修德本天上世間無能毀者，亦不能制令不增益，由是之故德本興盛至無限量，是精進力。
「何謂意力？所在念法心不懈廢，愛慾眾難無能犯者，以此意力越眾塵勞。其菩薩者意之所念，天上世間無能亂者，是謂意力。
「何謂定力？若在眾會游憒鬧中所在寂靜，頒宣道力進止行步。第一禪者無能蔽礙，所修德本專精道行亦無能毀；第二禪者修于歡悅，內清澹泊而不有礙；第三禪者欲化眾生，將護正法無所觀察；逮于
【現代漢語翻譯】 現代漢語譯本：
意念廣大如同虛空，用這樣的意根專注于修行而不散亂，這叫做定根（專注的根基）。 『其定意根常住于寂靜之境，專注於一，這叫做慧根（智慧的根基）；觀察並明瞭，如果對於此法，如是色相分別無我，這叫做慧根。』 『像這樣五根能夠具足的人，就具足了諸佛的法，能夠具足的人安住于受決定的地位而不動搖。就像外道、五通仙人，雖然能看到胎兒，也不能預先分辨男女的根。諸佛世尊也是這樣，菩薩所學如果五根沒有成就，就不會被授記，五根成就之後才會被授記，這就是菩薩五根的無盡。』 『什麼是諸力？則有五種力而不可窮盡。什麼是五種？第一是信力，第二是精進力，第三是意力，第四是定力，第五是慧力。』 『什麼是信力？常常懷有堅定的信心，處於寂靜之處而不迷失荒亂，沒有色相的執著，能見到佛的形象，也知道其他法一心寂靜，所在之處信力從不退轉，這叫做信力。』 『什麼是精進力？如果常常勤勉地修習精進，在任何地方都修習德行，勤于研習經典，所生之處其心堅強，所修的德本在天上世間沒有能毀壞的，也不能阻止它增長，因此德本興盛直至無盡，這就是精進力。』 『什麼是意力？在任何地方念法，心不懈怠廢弛，愛慾等種種障礙都不能侵犯，用這樣的意力超越種種塵勞。菩薩的意念所及，天上世間沒有能擾亂的，這叫做意力。』 『什麼是定力？如果在眾人集會或喧鬧的地方，都能保持寂靜，宣揚道力，進退行走都自在。修習初禪的人，沒有能遮蔽障礙的，所修的德本專精於道行，也沒有能毀壞的；修習二禪的人，修習歡悅，內心清凈淡泊而不受阻礙；修習三禪的人，想要教化眾生，護持正法而不執著于觀察；達到
【English Translation】 English version:
The mind is as vast as space; when the root of the mind is focused and not scattered, this is called the root of concentration (定根, dìnggēn). 'When the root of the mind of concentration dwells in stillness, focusing on one thing, this is called the root of wisdom (慧根, huìgēn); observing and understanding, if one perceives the absence of self in such forms and appearances, this is called the root of wisdom.' 'Those who have perfected these five roots possess all the Buddha's teachings, and those who have perfected them dwell in the position of receiving prediction without wavering. Like externalists and the five-supernatural-power immortals, although they can see a fetus, they cannot predict whether it will be male or female. The Buddhas and World Honored Ones are also like this; if a Bodhisattva's five roots are not perfected, they will not receive prediction, but after the five roots are perfected, they will receive prediction. This is the endlessness of the Bodhisattva's five roots.' 'What are the powers? There are five powers that are inexhaustible. What are the five? First is the power of faith, second is the power of diligence, third is the power of mind, fourth is the power of concentration, and fifth is the power of wisdom.' 'What is the power of faith? It is to always have firm faith, to be in a quiet place without being lost or confused, to not be attached to forms, to be able to see the image of the Buddha, and to know that other dharmas are also in a state of quietude. The power of faith never retreats, this is called the power of faith.' 'What is the power of diligence? If one constantly cultivates diligence, practices virtue in all places, and diligently studies the scriptures, the mind will be strong wherever one is born. The roots of virtue cultivated cannot be destroyed by anything in the heavens or on earth, nor can they be prevented from growing. Therefore, the roots of virtue flourish without end; this is the power of diligence.' 'What is the power of mind? Wherever one contemplates the Dharma, the mind does not become lax or negligent, and desires and other obstacles cannot invade. With this power of mind, one transcends all worldly afflictions. The thoughts of a Bodhisattva cannot be disturbed by anything in the heavens or on earth; this is called the power of mind.' 'What is the power of concentration? If one can remain still in gatherings or noisy places, proclaim the power of the Way, and move freely. Those who cultivate the first dhyana (禪, chán) cannot be obstructed, and the roots of virtue cultivated are focused on the practice of the Way and cannot be destroyed. Those who cultivate the second dhyana cultivate joy, with inner purity and detachment, and are not hindered. Those who cultivate the third dhyana wish to transform sentient beings, protect the true Dharma without attachment to observation; having attained
四禪者亦無所礙。以此四禪修禪品類無能逾者，所修定意無能亂者，定意自在，是謂定力。
「何謂慧力？若處俗法及度世法，悉能曉了所生之處，無能為師，悉知世俗章句、文字、所造立業，神仙異術、五經、六藝、方俗異書，菩薩不學自然知之，及度世法無所不通。菩薩以此聖明之慧心能通暢，天上世間獨步無侶，隨時頒宣，是謂慧力而不可盡。
阿差末菩薩經卷第六 大正藏第 13 冊 No. 0403 阿差末菩薩經
阿差末菩薩經卷第七
西晉月氏國三藏竺法護譯
「何謂覺意？菩薩所行有七覺意。何謂為七？一曰、意覺意，二曰、法覺意，三曰、精進覺意，四曰、喜覺意，五曰、信覺意，六曰、定覺意，七曰、護覺意。
「何謂意覺意？所思念法而觀察經，審于正典思惟經法，稱揚專念自察其意，不得法相能曉了此。何謂諸法無有相者？其相自然，諸法悉空。其能曉瞭如是覺念，是謂意覺意。
「何謂法覺意？若能分別八萬四千諸經法藏，選擇諸法應于藏義；若不應藏，歸於正義；若無正義，近義、遠義、清義、深義。若第一義曉了法力，合者、散者、決不決者。悉能選擇，知其本末，是謂法覺意。
「何謂精進覺意？若以此意由是宣法，攝取
【現代漢語翻譯】 現代漢語譯本 修習四禪（色界四種禪定）的修行者，在禪定中沒有任何障礙。通過這四禪修習禪定，沒有人能超越他們所修的禪定境界，他們所修的定力不會被擾亂，他們的定意自在，這被稱為定力。
『什麼是慧力？』如果菩薩對於世俗的法和超脫世俗的法，都能完全明瞭它們產生的原因，不需要老師教導，就能知道世俗的章句、文字、所建立的行業、神仙的異術、《五經》、《六藝》、各地的風俗異書，菩薩不學習也能自然知道，並且對於超脫世俗的法也無所不通。菩薩憑藉這種聖明智慧的心，能夠通達無礙，在天上人間獨一無二，隨時宣講佛法，這被稱為慧力，是不可窮盡的。
《阿差末菩薩經》卷第六 大正藏第 13 冊 No. 0403 《阿差末菩薩經》
《阿差末菩薩經》卷第七
西晉月氏國三藏竺法護譯
『什麼是覺意？』菩薩所修行的有七種覺意。什麼是七種呢？第一是意覺意，第二是法覺意，第三是精進覺意，第四是喜覺意，第五是信覺意，第六是定覺意，第七是護覺意。
『什麼是意覺意？』所思念的法，要觀察經典，仔細研究正典，思考經法，稱揚專念，自我觀察其意，如果不能理解法的表相，就能明白這個道理。什麼是諸法沒有表相呢？它們的表相是自然而然的，諸法都是空性的。如果能明白這樣的覺悟和念頭，就稱為意覺意。
『什麼是法覺意？』如果能夠分辨八萬四千種經法寶藏，選擇適合藏義的法；如果不適合藏義，就歸於正義；如果沒有正義，就考慮近義、遠義、清義、深義。如果能明白第一義的法力，對於合的、散的、決定的、不決定的，都能選擇，知道它們的本末，就稱為法覺意。
『什麼是精進覺意？』如果用這種覺意來宣講佛法，攝取
【English Translation】 English version Those who practice the four Dhyanas (the four meditative absorptions in the realm of form) have no obstacles in their meditation. Through these four Dhyanas, no one can surpass the meditative states they have cultivated, their meditative concentration cannot be disturbed, and their meditative intention is free. This is called the power of concentration.
'What is the power of wisdom?' If a Bodhisattva fully understands the origins of both worldly and transcendental dharmas, without needing a teacher, they know worldly phrases, writings, established professions, the extraordinary arts of immortals, the Five Classics, the Six Arts, and the various local books. A Bodhisattva naturally knows these without learning, and is also thoroughly versed in transcendental dharmas. With this sacred and wise mind, the Bodhisattva can understand without hindrance, is unique in heaven and earth, and proclaims the Dharma at any time. This is called the power of wisdom, which is inexhaustible.
The Sutra of Akshayamati Bodhisattva, Scroll 6 Taisho Tripitaka Volume 13, No. 0403, The Sutra of Akshayamati Bodhisattva
The Sutra of Akshayamati Bodhisattva, Scroll 7
Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi Kingdom of Western Jin
'What is the faculty of enlightenment?' The Bodhisattva practices seven faculties of enlightenment. What are the seven? First is the faculty of mindfulness, second is the faculty of dharma, third is the faculty of vigor, fourth is the faculty of joy, fifth is the faculty of faith, sixth is the faculty of concentration, and seventh is the faculty of equanimity.
'What is the faculty of mindfulness?' When contemplating dharmas, one should observe the sutras, carefully study the canonical texts, contemplate the sutra teachings, praise and focus the mind, and examine one's own intention. If one cannot understand the appearance of dharmas, one can understand this principle. What does it mean that all dharmas have no appearance? Their appearance is natural, and all dharmas are empty. If one can understand such awareness and thought, it is called the faculty of mindfulness.
'What is the faculty of dharma?' If one can distinguish the eighty-four thousand collections of sutra teachings, choose the dharmas that are suitable for the meaning of the collection; if they are not suitable for the collection, they should be attributed to the correct meaning; if there is no correct meaning, then consider the near meaning, the far meaning, the clear meaning, and the profound meaning. If one can understand the power of the first meaning, and can choose between what is combined, what is scattered, what is decided, and what is undecided, and know their origins and ends, it is called the faculty of dharma.
'What is the faculty of vigor?' If one uses this faculty to proclaim the Dharma, to gather
信定所護聖慧，以微妙力樂於強識無能制遠，精進修行此平等行，是精進覺意。
「何謂喜覺意？所愛樂法篤信不離，常懷喜悅而不怯弱，其身、口、心常得休息，思務道法，消化塵勞、愛慾之患，是謂喜覺意。
「何謂信覺意？若能所信永離身心、愛慾、塵勞，心住定意，是謂信覺意。
「何謂定覺意？由以意定達了諸法，分別聖慧心以專精，明識諸法諸根通利，斷眾倒見所住無處，皆由定故能致此耳。解無吾我、諸法平等，是謂定覺意。
「何謂護覺意？若能思惟分別法界，心不馳騁、猗在俗法，心無邊際、不為俗法之所迷惑，不住假號、無能動者，無思、無念，無喜、無戚，由是之故得至聖路。柔順法忍是謂護覺意。此七覺意而不可盡。
「何謂正見？賢聖度世不住吾我、不住人壽命、無所猗見、不住有見及與無見、不住德本、不墮邪見、六十二疑，是謂正見。
「何謂正念？凡夫所念淫怒癡病、塵勞之弊，菩薩學者不想念此，唯念戒定慧解度知見事所示現品，常念道義恒一其志，謂心不邪，是謂正念。
「何謂正語？所說言辭不自見身不見他人，言語柔和不演粗義，以此宣教入于聖道，不說世談無益之言，是謂正語。
「何謂正治？所修行者罪福眾義不行
【現代漢語翻譯】 現代漢語譯本：
以堅定的信念守護聖慧（sheng hui，神聖的智慧），以微妙的力量樂於增強識別能力，不受任何事物限制，精進修行這種平等之行，這就是精進覺意（jing jin jue yi，精進的覺悟）。 『什麼是喜覺意（xi jue yi，喜悅的覺悟）？』所喜愛和樂於接受的佛法，要堅定不移地相信並永不放棄，心中常懷喜悅而不膽怯軟弱，使身、口、意常常得到休息，專注于思考佛法，消除塵世的煩惱和愛慾的困擾，這就是喜覺意。 『什麼是信覺意（xin jue yi，信心的覺悟）？』如果能夠使所信仰的永遠脫離身心、愛慾和塵世的煩惱，使心安住于禪定之中，這就是信覺意。 『什麼是定覺意（ding jue yi，禪定的覺悟）？』通過禪定來通達一切佛法，以專注的心來分辨聖慧，明晰地認識一切佛法，使諸根通達順利，斷除各種顛倒的見解，所安住之處沒有任何執著，這一切都是由於禪定的力量才能達到的。理解無我、諸法平等的道理，這就是定覺意。 『什麼是護覺意（hu jue yi，守護的覺悟）？』如果能夠思考和分辨法界（fa jie，佛法所包含的宇宙真理），使心不放縱馳騁，不依戀世俗的法，使心無邊無際，不被世俗的法所迷惑，不執著于虛假的名稱，不被任何事物所動搖，沒有思慮，沒有念頭，沒有喜悅，沒有憂愁，因此才能到達神聖的道路。柔順地接受佛法的忍耐，這就是護覺意。這七種覺意是無窮無盡的。 『什麼是正見（zheng jian，正確的見解）？』賢聖之人度化世間，不執著于自我，不執著於人的壽命，沒有任何依附的見解，不執著于有見和無見，不執著于功德的根本，不墮入邪見，不陷入六十二種疑惑，這就是正見。 『什麼是正念（zheng nian，正確的念頭）？』凡夫所想念的是淫慾、憤怒、愚癡的病態，以及塵世的煩惱，菩薩修行者不應想念這些，只應想念戒、定、慧、解脫、知見等佛法所展現的品德，常唸佛法真理，始終保持一心不亂，使心不偏離正道，這就是正念。 『什麼是正語（zheng yu，正確的言語）？』所說的話不自誇自身，也不貶低他人，言語柔和，不講粗俗的道理，用這些來宣講教義，使人進入神聖的道路，不說世俗無益的話，這就是正語。 『什麼是正治（zheng zhi，正確的行為）？』所修行的行為，不執著于罪惡和福德的各種意義
【English Translation】 English version:
'The holy wisdom (sheng hui) protected by firm faith, with subtle power, delights in enhancing the ability to recognize, is unrestrained by anything, and diligently practices this equal conduct, this is the diligence enlightenment factor (jing jin jue yi).' 'What is the joy enlightenment factor (xi jue yi)?' The Dharma that is loved and accepted should be firmly believed in and never abandoned. The mind should always be joyful without being timid or weak, so that the body, speech, and mind can always rest, focusing on contemplating the Dharma, eliminating the troubles of the world and the afflictions of desire. This is the joy enlightenment factor. 'What is the faith enlightenment factor (xin jue yi)?' If one can make what is believed forever detached from body and mind, desire, and worldly troubles, and make the mind dwell in samadhi, this is the faith enlightenment factor. 'What is the samadhi enlightenment factor (ding jue yi)?' Through samadhi, one understands all Dharmas, distinguishes holy wisdom with a focused mind, clearly recognizes all Dharmas, makes the senses clear and unobstructed, cuts off all inverted views, and has no attachment to where one dwells. All of this is achieved through the power of samadhi. Understanding the principle of no-self and the equality of all Dharmas, this is the samadhi enlightenment factor. 'What is the guarding enlightenment factor (hu jue yi)?' If one can contemplate and distinguish the Dharma realm (fa jie), not letting the mind run wild, not clinging to worldly Dharmas, making the mind boundless, not being confused by worldly Dharmas, not clinging to false names, not being moved by anything, having no thoughts, no ideas, no joy, no sorrow, thus one can reach the holy path. Gently accepting the Dharma's forbearance, this is the guarding enlightenment factor. These seven enlightenment factors are inexhaustible. 'What is right view (zheng jian)?' The wise and holy ones who liberate the world do not cling to self, do not cling to the lifespan of people, have no attached views, do not cling to the view of existence or non-existence, do not cling to the root of merit, do not fall into wrong views, and do not fall into the sixty-two doubts. This is right view. 'What is right mindfulness (zheng nian)?' Ordinary people think of the sickness of lust, anger, and ignorance, and the troubles of the world. Bodhisattva practitioners should not think of these, but only think of the virtues shown by the Dharma of precepts, samadhi, wisdom, liberation, and knowledge and vision. They should always think of the truth of the Dharma, always keep their minds focused, and not let their minds deviate from the right path. This is right mindfulness. 'What is right speech (zheng yu)?' The words spoken do not boast about oneself or belittle others. The words are gentle and do not speak of vulgar principles. Use these to preach the teachings and lead people onto the holy path. Do not speak worldly and useless words. This is right speech. 'What is right action (zheng zhi)?' The actions that are practiced do not cling to the various meanings of sin and merit.
此法，唯修正道平等之義，是謂正治。
「何謂正業？演賢聖辭多所悅豫而知止足，不捨限節、不貪利養、不懷諛諂、心不游逸，所修輒善將養威儀，見他得供不懷嫉妒，己所得養安身而已，不犯殃釁，隨佛教訓，是謂正業。
「何謂正便？若修方便從其正教，不從淫、怒、愚癡、愛慾而俱同塵，常遠此便樂於聖道至成滅度無為之義，常思念此，是謂正便。
「何謂正意？其意所住真正無受、不懷諛諂，而悉睹見生死之難，一心思惟無為之道，不忘聖路，是謂正意。
「何謂正定？以定意故乃謂平等，由是之故諸法悉等，其于正定而立平等。若有菩薩住此定者，等度眾生不越正慧，是謂正定而不可盡。
「去來今佛皆游此路，若有菩薩順從此教習學頒宣，是則名曰八道而不可盡。」
阿差末言：「唯，舍利弗！菩薩寂然，所觀察者亦不可盡。何謂寂然？其心澹泊寂寞定然，諸根不亂專精無想，作性安隱不卒不暴，庠序靜思舍不順念，樂於一義，除眾憒鬧，好喜閑靜，其身寂寞，心未曾亂，思于閑居。無有眾惡，不匿其過，不墮邪見而知止足，志性清凈威儀備悉，不越禮節知其隨時，舉動應宜供養順教，合集德力而不自大，不猗名稱，功勛遠聞。其心專精樂於獨處，一心禪思，興
【現代漢語翻譯】 現代漢語譯本：此法，唯有修正道平等之義，才可稱為正治。
『何謂正業？』 宣講賢聖的教誨，使人喜悅並知足，不違背戒律，不貪圖供養，不懷有諂媚之心，心不放逸，所修習的都善於調養威儀，見到他人得到供養不心生嫉妒，自己得到的供養只用來安身，不觸犯災禍，遵循佛教的教誨，這稱為正業。
『何謂正便？』 如果修習方便法門，遵循正教，不隨順淫慾、嗔怒、愚癡、愛慾而同流合污，常遠離這些，樂於聖道，直至成就滅度無為的境界，常思念此，這稱為正便。
『何謂正意？』 其意念所住之處真正無所執受，不懷有諂媚之心，而能清楚地看到生死的苦難，一心思維無為之道，不忘聖賢之路，這稱為正意。
『何謂正定？』 以定力之故，才可稱為平等，由此之故，諸法皆平等，在正定中建立平等。如果有菩薩安住於此定中，平等度化眾生而不超越正慧，這稱為正定，其功德不可窮盡。
過去、現在、未來的諸佛都行於此道，如果有菩薩順從這個教誨，學習並宣揚，這就稱為八正道，其功德不可窮盡。
阿差末（Achama）說：『是的，舍利弗（Sariputra）！菩薩的寂靜，以及所觀察的境界，也是不可窮盡的。何謂寂靜？』 其心淡泊寧靜，諸根不散亂，專精於無想，行為安穩不急躁，循序漸進地靜思，捨棄不順的念頭，樂於一義，去除各種喧鬧，喜好清靜，其身寂靜，心不曾散亂，思于閑居。沒有各種惡行，不隱瞞自己的過錯，不墮入邪見而知足，志向清凈，威儀完備，不超越禮節，知道順應時節，舉止合宜，供養順從教誨，聚集德行而不自大，不依賴名聲，功勛遠揚。其心專精，樂於獨處，一心禪思，興起...
【English Translation】 English version: This Dharma, only by correcting the path to the meaning of equality, is called right governance.
'What is Right Action?' To expound the teachings of the wise and noble, bringing joy and contentment, not violating precepts, not coveting offerings, not harboring flattery, the mind not wandering, all practices well-cultivated in demeanor, seeing others receive offerings without jealousy, using one's own offerings only to sustain the body, not committing transgressions, following the Buddha's teachings, this is called Right Action.
'What is Right Means?' If one cultivates skillful means, following the right teachings, not conforming to lust, anger, ignorance, and desire, but always staying far from these, delighting in the noble path until achieving the state of extinction and non-action, constantly contemplating this, this is called Right Means.
'What is Right Intention?' The place where the mind dwells is truly without attachment, not harboring flattery, but clearly seeing the suffering of birth and death, single-mindedly contemplating the path of non-action, not forgetting the noble path, this is called Right Intention.
'What is Right Concentration?' Because of the power of concentration, it is called equality, and because of this, all dharmas are equal, establishing equality in Right Concentration. If a Bodhisattva dwells in this concentration, equally liberating all beings without exceeding right wisdom, this is called Right Concentration, and its merits are inexhaustible.
The Buddhas of the past, present, and future all walk this path. If a Bodhisattva follows this teaching, learns and proclaims it, this is called the Eightfold Path, and its merits are inexhaustible.
Achama said, 'Yes, Sariputra! The Bodhisattva's tranquility, and what is observed, are also inexhaustible. What is tranquility?' The mind is detached and peaceful, the senses are not scattered, focused on non-thought, behavior is stable and not hasty, gradually contemplating, abandoning unfavorable thoughts, delighting in one meaning, removing all disturbances, loving quietude, the body is tranquil, the mind has never been scattered, contemplating in seclusion. There are no evil deeds, not concealing one's faults, not falling into wrong views but knowing contentment, the will is pure, demeanor is complete, not exceeding etiquette, knowing to follow the seasons, actions are appropriate, offerings follow the teachings, gathering virtues without arrogance, not relying on fame, merits are far-reaching. The mind is focused, delighting in solitude, single-mindedly meditating, arising...
于慈悲而行悲哀，修于喜悅，奉行觀護，從第一禪至八不思議定意之門，是謂寂然。又其寂然業不可量，若能通達於此業者，是謂寂然。
「何謂為觀？分別智慧奉修道法，無我、無人，無壽、無命，觀五陰身、四大法種，觀諸衰入猶如空聚，分別具成而觀察知。十二因緣順無所亂，舍離諸見，睹諸報應因緣果實，曉識德果，所造證明入于正真，已能入中省眾聖慧。
「所謂觀者，平等法明，所見諸法而正諦觀，不見異法，空無想愿，唯睹於此三脫之門。所謂觀者，不見處所屋室之宅，亦復不無不見起分，不得顛倒妄想之業。所謂觀者，永無所見，設無所見是謂為觀，于諸所見而無所見，是謂為觀。如是見者名真諦見，乃能曉了隨佛之教。如是見者，為菩薩故不墮無行、不住正行，是謂為觀。此則名曰菩薩寂然正觀而不可盡。」
阿差末言：「唯，舍利弗！菩薩總持辯不可盡。何謂總持？積累德本，思惟大業，八萬四千諸品法藏，執持誦唸，思之、懷之、不捨精進，是謂總持。又總持者，皆能啟受諸法所說，聲聞、緣覺、諸菩薩眾、一切群黎，文辭、言說、所講義理悉能識念，是謂總持。假使劫燒、天地遇災、其身壽終，又彼菩薩雖遭此難，續識總持懷在心中，未曾忽忘亦不迷荒，以聖慧眼普見諸
【現代漢語翻譯】 現代漢語譯本：以慈悲之心行悲憫，修習喜悅，奉行觀護，從初禪到八種不可思議的禪定之門，這被稱為寂然（指內心的平靜）。而且，這種寂然的業力是不可估量的。如果能夠通達這種業力，就稱為寂然。 『什麼是觀？』以分別智慧修習佛法，認識到無我、無人、無壽、無命，觀察五蘊之身、四大法種，觀察諸衰敗之相猶如空聚，分別具足而觀察知曉。十二因緣的流轉順暢而不紊亂，捨棄各種見解，看到諸報應的因緣果實，明白善惡的果報，所造的業行證明進入正道，已經能夠進入其中，領悟眾聖的智慧。 『所謂的觀，』是平等法明的體現，所見諸法都以正諦觀察，不執著于異法，空無所想，唯獨看到這三解脫之門（空、無相、無愿）。『所謂的觀，』是不見處所房屋之宅，也不執著于不見的起始，不產生顛倒妄想的業力。『所謂的觀，』是永遠沒有所見，即使沒有所見也稱為觀，對於所見而無所見，這稱為觀。像這樣見解的人稱為真諦見，才能明白佛陀的教誨。像這樣見解的人，爲了菩薩的修行，不墮入無行，也不執著于正行，這稱為觀。這被稱為菩薩的寂然正觀，是不可窮盡的。 阿差末（一位菩薩的名字）說：『是的，舍利弗（佛陀的十大弟子之一）！菩薩的總持辯才不可窮盡。什麼是總持？』積累功德的根本，思惟偉大的事業，八萬四千種法藏，執持誦唸，思之、懷之、不捨精進，這稱為總持。而且，總持的人，都能接受諸法所說，聲聞（聽聞佛陀教誨而修行的人）、緣覺（獨自悟道的人）、諸菩薩眾、一切眾生，他們的文辭、言說、所講的義理都能識念，這稱為總持。即使遇到劫火焚燒、天地災難、自身壽命終結，即使菩薩遭遇這些災難，仍然能將總持的記憶保持在心中，從未忘記也不迷亂，以聖慧之眼普遍看到諸法。
【English Translation】 English version: To practice compassion with sorrow, cultivate joy, uphold mindfulness, from the first dhyana to the eight inconceivable gates of samadhi, this is called quiescence (referring to inner peace). Moreover, the karma of this quiescence is immeasurable. If one can comprehend this karma, it is called quiescence. 'What is contemplation?' To cultivate the Dharma with discerning wisdom, recognizing no self, no person, no lifespan, no life, observing the five aggregates of the body, the four great elements, observing the decay of all things as empty gatherings, discerning and observing with full understanding. The flow of the twelve links of dependent origination is smooth and without confusion, abandoning all views, seeing the causal fruits of all retributions, understanding the consequences of good and evil, the actions one has created prove entry into the right path, already able to enter into it, comprehending the wisdom of all sages. 'What is called contemplation,' is the manifestation of equal Dharma clarity, observing all phenomena with true insight, not clinging to different phenomena, empty of all thoughts, only seeing these three gates of liberation (emptiness, signlessness, wishlessness). 'What is called contemplation,' is not seeing the dwelling place of houses, nor clinging to the beginning of not seeing, not generating the karma of inverted delusions. 'What is called contemplation,' is to have no seeing forever, even not seeing is called contemplation, to have no seeing in what is seen, this is called contemplation. One who sees in this way is called true insight, and can understand the teachings of the Buddha. One who sees in this way, for the sake of the Bodhisattva's practice, does not fall into non-practice, nor cling to right practice, this is called contemplation. This is called the Bodhisattva's quiescent right contemplation, which is inexhaustible. Achamala (the name of a Bodhisattva) said: 'Yes, Shariputra (one of the Buddha's ten great disciples)! The Bodhisattva's total retention of eloquence is inexhaustible. What is total retention?' Accumulating the roots of merit, contemplating great undertakings, the eighty-four thousand Dharma treasures, upholding and reciting them, thinking of them, cherishing them, not abandoning diligence, this is called total retention. Moreover, those with total retention can receive all that is spoken of the Dharma, the Sravakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), all Bodhisattvas, all beings, their words, speech, and the meanings of what they speak can be remembered, this is called total retention. Even if there is a kalpa fire, a disaster of heaven and earth, and the end of one's own life, even if the Bodhisattva encounters these disasters, they can still keep the memory of total retention in their hearts, never forgetting nor being confused, with the eye of sacred wisdom, universally seeing all phenomena.
法如自察掌，是為總持亦不可盡。
「何謂辯才無有盡者？所謂辯者，所說無礙。若講誼時無能制者、辯才通利無能斷者，音辯無限節，卒問尋對應機無難，通達如水無一質礙。前世宿命所造清凈行，報應所致乃得此辯，諸佛所護、諸天宿衛，所講說者終不唐舉、辭無所侵、趣無為道。如是辯才皆為備悉，恭恪謙下，相人之器而為宣法。其有聞者各得其所不豫思惟，有來問者吾當說此，所詣眾會趣見人根眾生心念而為說法。本所從來生在人間，志性真正，一劫宣經而不休息，所講經典無所掛礙，是為菩薩辯不可盡。」
阿差末言：「又有菩薩講一切法皆歸無常、物非我有，其慧所說而不可盡；一切皆苦、諸法無我，菩薩宣此亦不可盡。何謂無常？觀本末事悉歸無常、無有科律。其無常者不可令常，從始以來無不無常，是謂無常義。何謂苦義？雖有歡樂會當歸盡，愿不久存，論說眾苦悉趣空無。其空無者亦虛無實，虛空苦義正等無異。何謂非身？於我不我永無本末，彼亦為虛，寂靜無要，有計其空及空義者悉無有身。何謂寂義？于寂無寂乃謂為寂，所解脫者而於澹泊亦無澹泊，是謂為寂。所謂脫者，修于靜默除一切想；除諸想已斯曰無為泥洹之寂，此謂寂滅義。是為菩薩行四諦之法而不可盡。
「菩
【現代漢語翻譯】 現代漢語譯本：法如同自己手中的掌紋一樣清晰，這就是總持（Dharani，總攝憶持一切法而不忘失的智慧）的境界，也是無法窮盡的。 『什麼叫做辯才無盡呢？』 所謂的辯才，是指所說的話沒有障礙。如果講經說法時沒有人能夠制止，辯才通達順利沒有能夠阻斷的，音調辯論沒有限制，突然提問也能迅速回答，應對機敏沒有困難，通達事理如同流水一般沒有絲毫阻礙。這是前世宿命所造的清凈行為，因果報應所導致的，才能獲得這樣的辯才，諸佛護佑，諸天守護，所講說的內容不會徒勞無功，言辭不會侵犯真理，最終趨向無為之道。這樣的辯才都具備，恭敬謙虛，具備教化眾生的器量而宣講佛法。那些聽聞佛法的人都能各得其所，不會預先思量，有人來問，我應當為他們解說，所到的集會能夠觀察眾生的根基和心念而為他們說法。本來就出生在人間，志向和本性純正，即使一劫的時間宣講佛法也不會休息，所講的經典沒有絲毫障礙，這就是菩薩的辯才不可窮盡。 阿差末（Achala，不動）說：『還有菩薩講說一切法都歸於無常，萬物並非我所有，他們的智慧所說也是不可窮盡的；一切都是苦，諸法無我，菩薩宣講這些也是不可窮盡的。什麼叫做無常？觀察事物的開始和結束都歸於無常，沒有固定的規律。所謂的無常是不能讓它變成常的，從一開始就沒有不是無常的，這就是無常的含義。什麼叫做苦的含義？即使有歡樂，也會終將消逝，希望它不要長久存在，論說各種痛苦最終都歸於空無。所謂的空無也是虛幻不實的，虛空和苦的含義完全相同沒有差別。什麼叫做非身？對於我或者非我，永遠沒有開始和結束，它們也是虛幻的，寂靜沒有必要執著，那些執著于空或者空義的人，都是沒有真正理解非身的含義。什麼叫做寂靜的含義？在寂靜中沒有寂靜才叫做寂靜，所解脫的境界，對於淡泊也沒有淡泊的執著，這叫做寂靜。所謂的解脫，是修習靜默，去除一切妄想；去除一切妄想之後，就叫做無為涅槃的寂靜，這就是寂滅的含義。這就是菩薩修行四諦（苦、集、滅、道）之法而不可窮盡的道理。 『菩薩的智慧，就像這樣，不可窮盡。』
【English Translation】 English version: The Dharma is as clear as the palm of one's hand; this is the state of Dharani (the wisdom that encompasses and remembers all Dharmas without forgetting), and it is also inexhaustible. 'What is meant by inexhaustible eloquence?' Eloquence refers to speech that is without hindrance. If, when expounding the Dharma, no one can stop it, if the eloquence is fluent and unobstructed, if the tone and debate are limitless, if one can respond quickly to sudden questions, if one's responses are agile and without difficulty, and if one's understanding is as smooth as flowing water without any obstruction, this is due to the pure actions performed in past lives, the karmic retribution that leads to such eloquence. It is protected by all Buddhas and guarded by all Devas. What is spoken is never in vain, the words do not violate the truth, and ultimately lead to the path of non-action. Such eloquence is fully equipped, respectful and humble, possessing the capacity to teach beings and expound the Dharma. Those who hear the Dharma each gain what they need, without prior thought. If someone comes to ask, I shall explain it to them. In gatherings, one can observe the roots and thoughts of beings and teach them accordingly. Originally born in the human realm, with a pure will and nature, one can expound the scriptures for a kalpa without rest, and the scriptures expounded are without any hindrance. This is the inexhaustible eloquence of a Bodhisattva. Achala (immovable) said, 'There are also Bodhisattvas who teach that all Dharmas are impermanent and that nothing belongs to oneself. Their wisdom in speaking is also inexhaustible. Everything is suffering, and all Dharmas are without self. The Bodhisattvas' teachings on these are also inexhaustible. What is meant by impermanence? Observing the beginning and end of things, all return to impermanence, without fixed rules. What is called impermanence cannot be made permanent. From the beginning, there has been nothing that is not impermanent. This is the meaning of impermanence. What is the meaning of suffering? Even if there is joy, it will eventually end. One hopes it will not last long. Discussions of all sufferings ultimately lead to emptiness. What is called emptiness is also illusory and unreal. The meaning of emptiness and suffering are exactly the same without difference. What is meant by non-self? Regarding self or non-self, there is never a beginning or end. They are also illusory, and there is no need to cling to stillness. Those who cling to emptiness or the meaning of emptiness do not truly understand the meaning of non-self. What is meant by stillness? In stillness, there is no stillness, and that is called stillness. The state of liberation, even in detachment, there is no clinging to detachment. This is called stillness. What is called liberation is the practice of silence, removing all delusions. After removing all delusions, it is called the stillness of non-action Nirvana. This is the meaning of extinction. This is the inexhaustible teaching of the Bodhisattva's practice of the Four Noble Truths (suffering, origin, cessation, path).' 'The wisdom of a Bodhisattva is like this, inexhaustible.'
薩所行常修一道，不遵他行。何謂一乘道？菩薩獨步而無有侶，唯一己身得成無上正真之道，為最正覺，被大德鎧。自攝精進無極勢力，其身獨立不從他教，超諸俗力一己游步，被于堅固非常德鎧，以此開化一切眾生，是謂教化。所訓誨者諸賢聖教，菩薩大士所訓誨者，是謂教化。施非我伴，我是施侶；持戒、忍辱、精進、一心、智慧則非我伴，吾是慧侶，亦復不住六度無極。吾順奉行諸度無極四恩之行，不興發我吾當建立攝諸四恩。取要言之，諸善德本不能立我吾當建立攝諸德本，如是像法無有伴侶，當自獨立而無二伴。住金剛場以己身力降伏眾魔，一發心頃得成無上正真之道為最正覺，是為菩薩一乘之道而不可盡。」
阿差末言：「唯，舍利弗！菩薩善權亦不可盡。何謂善權？諸佛世尊隨時便宜，道法自遇有所開化，以權方便親近道心。其善權者因虛空生無有邊際，志性隨時令致殊特。其善權者皆能具足諸度無極，所生之處因權行戒、佈施、忍辱，護身、口、心，得至佛道不廢精進，若無權者違失精進。善權一心轉進聖慧不爾心亂，善權智慧不捨生死周旋之難。善權慈者多所養護除諸不仁，善權哀者不厭生死開化一切，善權喜者不樂一切諸所好慕，善權護者修眾德本而不回還。善權天眼得佛十眼徹視十方而
無邊際，善權天耳得佛十耳聞十方聲心所念形，善權知心見眾生根悉曉本末，善權方便念過世事見於三世去來今義，善權神足在所至到而無限節，多所開化十方黎庶。善權方便知眾生性隨以方便而誘𧧷之，善權修行曉眾人相本末終始，善權所度過於此際令至彼岸，善權入塵化眾愛慾令度諸垢，善權下擔去諸五陰所負重殃，善權行限而所頒宣不可稱載，以諸有限說無邊際，善權勸化諸弱劣根，誘進退者使廣無極。
「以權方便知其時節，增減、進退、非時行時；以權方便因其正路入于邪徑，眾生之類住于邪路化入正道；以權方便能使鮮少變為廣大，其廣大者能使無限；以權方便，諸諍亂者伴侶相憎勸令和合；以權方便其在下士小乘之黨使住微妙；以權方便得至滅度，還入生死免此餘人；以權方便解諸繫縛、閉塞羅網；以權方便能使壞結，心志忍辱；以權方便常在寂靜不墮滅盡；以權方便悉能解達一切所修，威儀禮節不失儀式；以權方便觀諸眾生而不毀戒，常順正禁；以權方便有所攝取而不諍訟；以權方便興隆道法，宣佈十方；以權方便獨步三界而無患難；以權方便得至脫門致無所行；以權方便棄不賢行，雖在其中不與同塵；以權方便與道者俱入不違訓；善權方便舍于無為，能入生死濟脫眾患；以權方便入于魔界，
照諸塵勞、愛慾之根；以權方便計於一切，無有一切亦不無有，是則名曰菩薩所行善權方便入不可盡。」
阿差末言：「是，舍利弗！菩薩所行八十品第而不可盡，諸佛世尊皆由此法八十無盡而出生矣。」
阿差末菩薩說是法門不可盡品時，七萬八千人從本以來未發道心，應時皆發無上正真道意；五萬二千菩薩尋時逮得無所從生法忍。一切眾會咸取眾華、若干種香、諸寶華蓋以用供散如來至真及阿差末。諸菩薩上奉敬歸此無極經要。
天于虛空鼓諸天樂舉聲稱歎：「佛者世尊從無數劫所積德本自致正覺，廣度一切。今阿差末菩薩大士稱舉經典宣揚本末不可盡誼，若有人聞此不可盡經典要者心不懷疑、信持諷誦、為他人說、篤佛言者，亦當逮得如是功德不可盡誼。」
佛取體衣賜阿差末，一時嗟嘆阿差末菩薩言：「善哉善哉！快說此經。如來所勸代之悅豫，十方江沙今現在佛亦共咨嗟。」
時阿差末取佛所賜著其頂上而嘆說言：「此世尊衣當以頂奉、夙夜承事，為是天上世間擁護至尊無量佛之所服。」
應時十方各有寶幢、寶蓋、寶幡各自然至，覆阿差末菩薩之上。寶衣、寶蓋、寶幢幡中自然演教而出音言：「善哉善哉！阿差末菩薩！快說此辭能講頒宣無盡法門，十方諸佛咸共嗟
【現代漢語翻譯】 現代漢語譯本 『照見一切塵世的煩惱和愛慾的根源；以權巧方便來對待一切，既不認為一切存在，也不認為一切不存在，這被稱為菩薩所行的善巧方便，進入無盡的境界。』 阿差末（Achama）說：『是的，舍利弗（Sariputra）！菩薩所行的八十品德是不可窮盡的，諸佛世尊都是由此八十無盡的法而誕生的。』 當阿差末菩薩宣說這不可窮盡的法門時，七萬八千人從一開始就沒有發過道心，當時都發起了無上正等正覺的意願；五萬二千菩薩立刻獲得了無生法忍（anutpattika-dharma-ksanti）。所有在場的眾人都拿起各種鮮花、香和寶華蓋，用來供養如來至真和阿差末。諸菩薩也獻上敬意，歸依這部無極的經典要義。 天空中響起天樂，併發出讚歎的聲音：『佛陀世尊從無數劫以來積累的功德，才成就了正覺，廣度一切眾生。現在阿差末菩薩大士宣講經典，闡述了不可窮盡的意義，如果有人聽聞這部不可窮盡的經典要義，心中不懷疑、信受奉持、誦讀、為他人宣說、篤信佛陀的教誨，也應當獲得如此不可窮盡的功德。』 佛陀取下身上的衣服賜給阿差末，並讚歎阿差末菩薩說：『善哉善哉！你講這部經講得太好了。如來所勸導的，都感到歡喜，十方恒河沙數現在佛也一同讚歎。』 當時，阿差末接過佛陀賜予的衣服，戴在頭頂上，並感嘆地說：『這世尊的衣服，我應當頂戴奉持，早晚承事，因為這是天上人間擁護至尊無量佛所穿的衣服。』 當時，十方各自有寶幢、寶蓋、寶幡自然而至，覆蓋在阿差末菩薩的上方。寶衣、寶蓋、寶幢幡中自然發出教誨的聲音說：『善哉善哉！阿差末菩薩！你講得太好了，能夠宣講無盡的法門，十方諸佛都一同讚歎。』
【English Translation】 English version 'Illuminating the roots of all worldly defilements and desires; using skillful means to approach everything, neither considering everything as existing nor as non-existing, this is called the skillful means of a Bodhisattva, entering the inexhaustible realm.' Achama said, 'Yes, Sariputra! The eighty qualities practiced by a Bodhisattva are inexhaustible, and all Buddhas, World Honored Ones, are born from these eighty inexhaustible dharmas.' When Bodhisattva Achama was expounding this inexhaustible Dharma, seventy-eight thousand people who had never before generated the aspiration for enlightenment, at that moment all generated the intention for unsurpassed, true, and complete enlightenment; fifty-two thousand Bodhisattvas immediately attained the forbearance of the non-arising of dharmas (anutpattika-dharma-ksanti). All those present took various flowers, incense, and jeweled canopies to offer to the Tathagata, the Truly Enlightened One, and to Achama. The Bodhisattvas also offered their respect and took refuge in this boundless essential scripture. Heavenly music resounded in the sky, and voices of praise arose: 'The Buddha, the World Honored One, through the merit accumulated over countless kalpas, attained perfect enlightenment and widely liberates all beings. Now, Bodhisattva Achama is expounding the scriptures, elucidating the inexhaustible meaning. If anyone hears this essential inexhaustible scripture, without doubt in their hearts, believing and upholding it, reciting it, explaining it to others, and having firm faith in the Buddha's teachings, they too shall attain such inexhaustible merit.' The Buddha took off his robe and gave it to Achama, and praised Bodhisattva Achama, saying, 'Excellent, excellent! You have spoken this scripture so well. The Tathagata is pleased by what you have taught, and the Buddhas of the ten directions, as numerous as the sands of the Ganges, are also praising you.' At that time, Achama received the robe given by the Buddha, placed it on his head, and exclaimed, 'This robe of the World Honored One, I shall uphold and serve it day and night, for it is the robe worn by the immeasurable Buddhas, the most honored ones, protected by both heaven and earth.' At that moment, from the ten directions, jeweled banners, canopies, and flags naturally appeared, covering Bodhisattva Achama. From within the jeweled robes, canopies, and banners, teachings naturally emanated, saying, 'Excellent, excellent! Bodhisattva Achama! You have spoken so well, able to expound the inexhaustible Dharma, and all the Buddhas of the ten directions are praising you together.'
嘆。」
時舍利弗前問佛言：「今此寶衣、寶蓋、寶幢從何所來乃演此音？」
佛告舍利弗：「阿差末菩薩前所曾化眾生之類，使發無上正真道意，各於十方皆成正覺，此如來等故遣此來供養報恩正士本德、頒宣洪業大會之品、供養經典，故覆其上。」
時諸眾會見此變化、聞佛所說，益復加敬阿差末菩薩大士，歡喜踴躍：「我等善利，宿本祿厚乃得值見阿差末菩薩稽首咨講，其聞此法福不可量。假使有人聞阿差末菩薩名者德無能限，況復面值得歸聞經？其佛大聖嗟嘆勸之，豈況凡庶？」
佛告舍利弗：「若族姓子、族姓女學菩薩乘，諸佛世尊住世一劫咸共供養佈施所有、奉修禁戒而無所毀、假使眾人加之痛害皆能忍之、元元精進行如救頭所火然熾、禪思一心不懷憒亂、觀察智慧不失時節，奉敬諸佛如是終劫。復有族姓子、族姓女聞此經典，篤信受持而諷誦讀、專修奉行，進退在心，佛嘆此等六度無極皆為備悉，疾逮無上正真之道為最正覺。所以者何？若有菩薩學此經典，心自發念：『我學斯經，具為人說頒宣悉周。』是則名曰能悉備具施度無極。所以者何？受此經者計於法施、眾施之上近於佛道。若具禁戒所度無極無所犯負，眾行周悉無一缺漏，是故名曰戒度無極。所以者何？菩薩若宣此
【現代漢語翻譯】 現代漢語譯本 嘆息道。
當時，舍利弗上前問佛說：『現在這些寶衣、寶蓋、寶幢是從哪裡來的，竟然發出這樣的聲音？』
佛告訴舍利弗：『這是阿差末菩薩（Achamabodhisattva，意為不可思議的菩薩）先前所教化的眾生，他們發起了無上正真道的心意，各自在十方世界成就正覺。這些如來爲了報答阿差末菩薩的本德，宣揚他弘大的事業，供養經典，所以派遣這些寶物來覆蓋其上。』
當時，在場的眾人見到這種變化，聽到佛所說的話，更加敬重阿差末菩薩大士，歡喜踴躍地說：『我們真是太幸運了，宿世的福報深厚，才能有幸見到阿差末菩薩，向他請教佛法。聽聞此法所獲得的福報是無法估量的。假使有人聽到阿差末菩薩的名字，其功德都無法限量，更何況是親眼見到他，聽聞他所講的經典呢？佛陀這樣的大聖都讚歎勸勉，更何況是我們這些凡夫俗子呢？』
佛告訴舍利弗：『如果善男子、善女人修學菩薩乘，諸佛世尊住世一劫的時間，都共同供養佈施所有的一切，奉行戒律而沒有絲毫毀犯，即使眾人加以痛苦的傷害，都能忍受，精進修行如同救燃眉之急的火一樣熾熱，禪定思惟一心不亂，觀察智慧不失時機，恭敬諸佛如是終劫。如果又有善男子、善女人聽聞這部經典，篤信受持，諷誦讀誦，專心奉行，進退都銘記在心，佛讚歎這些人六度（paramita，意為到達彼岸的六種修行方法）都已圓滿具備，迅速證得無上正真之道，成為最正覺。這是為什麼呢？如果菩薩修學這部經典，心中發願：『我修學這部經典，要為眾人宣說，使其周遍知曉。』這就叫做能圓滿具備佈施度無極。這是為什麼呢？接受這部經典的人，其法佈施勝過一切佈施，接近於佛道。如果能圓滿持戒，所修的戒度無極沒有絲毫犯戒，所有修行都圓滿無缺，所以叫做戒度無極。這是為什麼呢？菩薩如果宣講這部經典，
【English Translation】 English version sighed.
At that time, Shariputra stepped forward and asked the Buddha, 'From where do these precious garments, precious canopies, and precious banners come, that they emit such sounds?'
The Buddha told Shariputra, 'These are from the beings that Achamabodhisattva (meaning 'Inconceivable Bodhisattva') previously transformed, causing them to develop the intention for the unsurpassed, true, and correct path. Each of them has attained perfect enlightenment in the ten directions. These Tathagatas, in order to repay the original virtue of Achamabodhisattva, to proclaim his great deeds, and to make offerings to the scriptures, have sent these to cover them.'
At that time, the assembly, seeing this transformation and hearing what the Buddha said, grew even more respectful towards the great Bodhisattva Achamabodhisattva, and joyfully exclaimed, 'We are truly fortunate, with deep roots of merit from past lives, to have the opportunity to see Achamabodhisattva and to inquire about the Dharma. The merit gained from hearing this Dharma is immeasurable. If someone hears the name of Achamabodhisattva, their merit is limitless, let alone seeing him in person and hearing the scriptures he speaks. The great sage, the Buddha, praises and encourages this, how much more so should we ordinary beings?'
The Buddha told Shariputra, 'If a son or daughter of a good family studies the Bodhisattva path, and all the Buddhas, the World Honored Ones, remain in the world for a kalpa, they would all together make offerings and give alms, uphold the precepts without any violation, and even if others inflict pain and harm, they would endure it. They would practice diligently as if putting out a fire on their head, meditate with a focused mind without confusion, observe wisdom without losing the opportune time, and respect all the Buddhas in this way for an entire kalpa. If another son or daughter of a good family hears this scripture, believes and upholds it, recites and reads it, practices it wholeheartedly, and keeps it in mind in all their actions, the Buddha praises these people for having fully perfected the six paramitas (meaning 'six perfections that lead to the other shore'), and they will quickly attain the unsurpassed, true, and correct path, becoming the most perfectly enlightened. Why is this so? If a Bodhisattva studies this scripture and makes the vow in their heart: 「I will study this scripture and explain it to others, making it known to all,」 this is called being able to fully possess the perfection of giving. Why is this so? Those who receive this scripture, their Dharma giving surpasses all other giving and is close to the path of the Buddha. If they fully uphold the precepts, their perfection of morality is without any violation, and all their practices are complete without any deficiency, therefore it is called the perfection of morality. Why is this so? If a Bodhisattva proclaims this scripture,'
經典時普備禁戒，一切眾生不能稱載，功德之勛所不能逮。假使菩薩忍一切法，眾所嬈害而心不起，不如誦學此經典要，悉為人說以為行智而得具足忍度無極。其身、口、心常行精進，欲度一切未曾懈廢，是則名曰進度無極；其有專精於此經典，思惟不亂一心定意，是第一禪所度無極；若於此經現在察惠，拾取其義知行所趣，是則名曰智度無極。
「是，舍利弗！若有精學此經典者，因少行故具足菩薩六度無極。以是之故當作斯觀：若有菩薩取此經典誦在心懷、若載竹帛上著經卷，為以得攝一切諸法、諸佛經典執在手掌，可使四大變之令異，無能作威轉其道意。所以者何？是經名曰諸菩薩印，當求斯印，假使有人奉是印者，則能遵奉一切佛法。」
時四天王與營從俱，皆執兵仗舍之一面，叉手白佛：「我等四天是佛弟子，以得道跡，能共堪任供養此等諸族姓子及族姓女周匝宿衛，受是經典持諷誦者奉之如佛。所以者何？一切諸乘皆由此生。」
於是天帝前白佛言：「數從如來咨受經典，其數百千，未曾得聞如此經義，暢達進理無有遺疑。我曾往昔與忉利天數數聞經，初未值斯。若有郡國、縣邑、村落、州城、大邦宣此經者，當詣其所聽所咨講，擁護法師，益其氣力、精進堅強、勇猛不怯、辯才通利
【現代漢語翻譯】 現代漢語譯本：此經典時常具備禁戒，一切眾生都無法完全承載，其功德之偉大是無法企及的。 即使菩薩能夠忍受一切法，遭受眾人的侵擾傷害而內心不起嗔恨，也不如誦讀學習這部經典的核心要義，併爲他人宣說，以此作為實踐的智慧，從而圓滿成就忍辱波羅蜜（Kshanti Paramita）。 他們的身、口、意常常精進修行，想要度化一切眾生，從不懈怠，這被稱為精進波羅蜜（Virya Paramita）。 如果有人專心精研這部經典，思維不散亂，一心專注，這就是第一禪定波羅蜜（Dhyana Paramita）。 如果能夠通過這部經典，現在就觀察領悟智慧，拾取其中的意義，並知道自己修行的方向，這就叫做智慧波羅蜜（Prajna Paramita）。 『是的，舍利弗（Sariputra）！如果有人精通學習這部經典，因為少許的修行就能圓滿菩薩的六度波羅蜜（Paramita）。 因此，應當這樣看待：如果菩薩能夠將這部經典誦讀於心，或者書寫在竹簡或紙帛上，將其作為經卷，就能夠攝持一切諸法，如同將諸佛的經典掌握在手中。 即使能夠使四大（地、水、火、風）發生變化，也沒有任何力量能夠改變他的道心。 這是為什麼呢？因為這部經典被稱為諸菩薩的印記，應當尋求這個印記。 假使有人奉持這個印記，就能遵奉一切佛法。』 當時，四大天王（Caturmaharajika）及其隨從，都拿著兵器站在一旁，合掌向佛稟告：『我們四大天王是佛的弟子，已經證得道跡，能夠共同承擔供養這些善男子和善女人，在他們周圍守護，對於受持、諷誦這部經典的人，像對待佛一樣恭敬。 這是為什麼呢？因為一切諸乘（Yana）都由此而生。』 於是，天帝（Devendra）上前稟告佛說：『我多次從如來（Tathagata）那裡請教經典，有成百上千部，但從未聽聞過如此深奧的經義，能夠如此暢達地闡明真理，沒有任何遺漏和疑惑。 我曾經在過去與忉利天（Trayastrimsa）多次聽聞佛法，但從未遇到過這樣的經典。 如果有郡國、縣邑、村落、州城、大邦宣講這部經典，我應當前往那裡聽聞請教，擁護法師，增加他們的氣力，使他們精進堅強，勇猛不怯，辯才通達。』
【English Translation】 English version: This sutra is always equipped with precepts, and all sentient beings cannot fully bear it. Its merits are so great that they cannot be attained. Even if a Bodhisattva can endure all dharmas, and not be angered by the harm and harassment of others, it is still not as good as reciting and learning the core meaning of this sutra, and explaining it to others, using it as the wisdom of practice, thereby perfecting the Paramita of Patience (Kshanti Paramita). Their body, speech, and mind are always diligent in practice, wanting to liberate all sentient beings, never slacking off, this is called the Paramita of Diligence (Virya Paramita). If someone concentrates on studying this sutra, with thoughts not scattered, and the mind focused, this is the first Paramita of Dhyana (Dhyana Paramita). If one can observe and understand wisdom through this sutra now, pick up its meaning, and know the direction of one's practice, this is called the Paramita of Wisdom (Prajna Paramita). 'Yes, Sariputra! If someone is proficient in learning this sutra, they can perfect the six Paramitas of a Bodhisattva with little practice. Therefore, it should be viewed this way: if a Bodhisattva can recite this sutra in their heart, or write it on bamboo slips or paper, and use it as a scripture, they can grasp all dharmas, as if holding the scriptures of all Buddhas in their hands. Even if they can change the four great elements (earth, water, fire, wind), no power can change their mind on the path. Why is this? Because this sutra is called the seal of all Bodhisattvas, and this seal should be sought. If someone upholds this seal, they can follow all the Buddha's teachings.' At that time, the Four Heavenly Kings (Caturmaharajika) and their attendants, all holding weapons, stood aside, and with their palms together, reported to the Buddha: 'We, the Four Heavenly Kings, are disciples of the Buddha, and have attained the path. We are able to jointly undertake the offering to these good men and good women, and protect them around them. For those who receive, recite, and chant this sutra, we will respect them as we respect the Buddha. Why is this? Because all Yanas (vehicles) arise from this.' Then, Devendra stepped forward and reported to the Buddha: 'I have repeatedly consulted the Tathagata about the scriptures, hundreds and thousands of them, but I have never heard such profound meaning of the scriptures, which can so clearly explain the truth, without any omissions or doubts. I have heard the Dharma many times with the Trayastrimsa heaven in the past, but I have never encountered such a sutra. If there are counties, cities, villages, states, or large countries that preach this sutra, I should go there to listen and consult, protect the Dharma teachers, increase their strength, make them diligent and strong, brave and fearless, and have eloquent speech.'
、獨步無畏。斯族姓子以無所畏，獨在眾中、若在屏處，廣宣此經。」
佛言：「善哉善哉！拘翼！若發勇意欲護法師，樂令氣力精勤無難。」佛言：「拘翼！若護法師則護經典，以護經典則能將護一切眾生。」
時梵忍天王前白佛言：「吾當舍離梵天之樂、禪思等心，往詣法師所說經處擁護法師，現四瑞應令覺知之：『其梵天王來至斯會從諸天人。』何謂為四？一者、令見微妙光明，二者、得聞天香，三者、法師所說流利而無質礙，四者、章句相次義不相越，是謂四事。說是經時，心無所忘、口語辯慧、一切眾會悉欲來試無能亂者、心懷念法一心聽經，以此四事所現惠意，當知梵天與諸眷屬來詣彼會。」
時魔波旬前白佛言：「因此經典令我羸劣無一勢力，若有菩薩聞斯經典則為受決，所游諸國視之如佛。唯然，世尊！我身於今見阿差末威神聖力，棄諸貢高、不懷自大。所以者何？以此經典當興擁護宿衛法師，從今自制不敢違教，所在流佈行此經典，遙將養之，不敢嬈亂。」
爾時，世尊告阿難曰：「汝當勤受於此經典，持諷、誦讀、為他人說，當令正法永得久存。」
阿難白佛言：「唯然，世尊！我已啟受、諷誦已達，但不能堪令普流佈如諸菩薩。」
佛告阿難：「汝且默
{ "translations": [ "現代漢語譯本：'獨自行走，無所畏懼。這位族姓之子因為無所畏懼，獨自在眾人之中，如同在僻靜之處一樣，廣泛宣講這部經典。'", "佛陀說：'好啊，好啊！拘翼（Kuyi，人名）！如果發勇猛之心想要護持法師，樂於使氣力精進，沒有困難。'佛陀說：'拘翼！如果護持法師，就是護持經典；護持經典，就能護持一切眾生。'", "這時，梵忍天王（Fanren Tianwang，梵天之王）上前對佛陀說：'我應當捨棄梵天的快樂、禪思等心，前往法師講經之處，擁護法師，顯現四種瑞應，使人覺知：『梵天王從諸天人中來到這個法會。』這四種瑞應是什麼呢？第一，使人見到微妙的光明；第二，聽到天上的香氣；第三，法師所講的經文流暢而沒有阻礙；第四，章節相連，意義不相違背。這就是四種瑞應。講這部經時，心中沒有遺忘，口語辯才無礙，一切法會大眾都想來試探，卻沒有人能擾亂，心中懷念佛法，一心聽經。通過這四種瑞應所展現的恩惠，應當知道梵天和他的眷屬來到了這個法會。'", "這時，魔波旬（Mabo Xun，魔王）上前對佛陀說：'因為這部經典，我變得虛弱無力。如果有菩薩聽到這部經典，就等於接受了授記，所遊歷的各個國家都視他如佛。唯獨，世尊！我今天看到了阿差末（Achamo，佛的別稱）的威神聖力，捨棄了貢高我慢，不再自大。為什麼呢？因為這部經典應當興起擁護和守護法師的力量，從今以後自我約束，不敢違背教誨。凡是流傳這部經典的地方，我都會遙遠地供養他們，不敢去擾亂。'", "這時，世尊告訴阿難（Anan，佛陀的十大弟子之一）說：'你應當勤奮地接受這部經典，受持、諷誦、讀誦，為他人宣說，應當使正法永遠長久地存在。'", "阿難對佛陀說：'是的，世尊！我已經接受、諷誦並理解了，但不能像諸位菩薩那樣使它普遍流傳。'", "佛陀告訴阿難：'你暫且默然。'" ], "english_translations": [ "English version: 'Walking alone, without fear. This son of a noble family, because of his fearlessness, stands alone in the midst of the crowd, as if in a secluded place, widely proclaiming this scripture.'", "The Buddha said, 'Excellent, excellent! Kuyi! If one generates a courageous mind to protect the Dharma teacher, and is happy to make efforts diligently without difficulty.' The Buddha said, 'Kuyi! If one protects the Dharma teacher, one protects the scriptures; by protecting the scriptures, one can protect all sentient beings.'", "At that time, King Fanren Tianwang (King of the Brahma Heaven) stepped forward and said to the Buddha, 'I shall abandon the joys of the Brahma Heaven, the mind of meditation, and go to the place where the Dharma teacher is expounding the scriptures to protect the Dharma teacher, manifesting four auspicious signs to make people aware: "The King of the Brahma Heaven has come to this assembly from among the gods and humans." What are these four? First, to make people see subtle light; second, to hear heavenly fragrance; third, the scriptures spoken by the Dharma teacher are fluent and without obstruction; fourth, the chapters are connected and the meanings do not contradict each other. These are the four auspicious signs. When this scripture is being spoken, there is no forgetting in the mind, eloquence in speech, and all in the assembly wish to test, but no one can disturb, with minds cherishing the Dharma and listening to the scriptures wholeheartedly. Through the grace manifested by these four signs, it should be known that the Brahma Heaven and its retinue have come to this assembly.'", "At that time, Mara Papiyas (the Demon King) stepped forward and said to the Buddha, 'Because of this scripture, I have become weak and powerless. If a Bodhisattva hears this scripture, it is as if they have received a prophecy, and all the countries they travel to will regard them as a Buddha. Only, World Honored One! Today I have seen the majestic and sacred power of Achamo (another name for the Buddha), abandoning arrogance and not being conceited. Why is this? Because this scripture should give rise to the power to protect and guard the Dharma teacher. From now on, I will restrain myself and dare not disobey the teachings. Wherever this scripture is circulated, I will remotely support them and dare not disturb them.'", "At that time, the World Honored One said to Ananda (one of the Buddha's ten great disciples), 'You should diligently receive this scripture, uphold, recite, read, and speak it for others, and ensure that the true Dharma will last forever.'", "Ananda said to the Buddha, 'Yes, World Honored One! I have already received, recited, and understood it, but I cannot make it universally circulated like the Bodhisattvas.'", "The Buddha said to Ananda, 'You should remain silent for now.'" ] }
安，自當有人普令流佈。今此會中有諸菩薩主護正法，當令奉宣佈此大化。」
於時彼會有六十億諸菩薩眾尋從座起，應護正法，前白佛言：「唯然，大聖！吾等俱共當受此經大會法品，隨時流佈遍於十方及此忍界，皆當蒙恩彌勒菩薩護法王典，當廣宣佈斯經典要。佛滅度后，若有菩薩在於末俗五濁之世得聞此經、持諷、誦讀，當知彌勒之所建立。」
時佛贊告諸菩薩曰：「善哉善哉！諸正士眾！汝等佛前而自咨嗟欲護正法，則為擁護十方江沙諸佛正法。」
時阿差末菩薩前白佛言：「唯然，大聖！當見原恕。曏者我身所講經典，力少智薄，所宣句誼或能不備，是故歸佛見舍罪釁及諸菩薩奉無盡法。」
佛告阿差末：「卿所說法句誼相次，無一違理，逮無掛礙。若有菩薩無陰蓋者，所宣道教無有缺漏，分別經義審如所言；況今正士暢此經典表裡通達，所度無極豈不及乎？今阿差末得四分別，辯才智慧所暢自在，而於大乘無所依仰、獨步無侶，宣決眾疑度于彼岸。若有菩薩住此道地，其身、口、心終無缺漏，於一切慧以為元首無所不通，身、口、心行而皆備悉。十方無數百千億佛皆共咨嘆卿所講說，今佛相恕表裡通達無一遺漏，十方諸佛亦復俱然。」
於是阿難前白佛言：「此經典者所
【現代漢語翻譯】 現代漢語譯本：佛陀說：『不必擔憂，自然會有人普遍地傳播這部經典。現在這個法會中有許多菩薩，他們是護持正法的主力，應當讓他們奉行並宣揚這部偉大的教化。』 當時，法會中有六十億菩薩大眾隨即從座位上站起來，表示要護持正法，他們走到佛前稟告說：『是的，偉大的聖者！我們都願意共同接受這部《大會法品》的經典，隨時將它傳播到十方世界以及這個娑婆世界，都將蒙受彌勒菩薩（未來佛）護持正法的恩澤，廣泛宣揚這部經典的重要教義。佛陀滅度之後，如果有菩薩在末法時期五濁惡世中聽到這部經典，能夠受持、諷誦、讀誦，應當知道這是彌勒菩薩所建立的。』 這時，佛陀讚歎並告訴諸位菩薩說：『很好，很好！各位正直的修行者！你們在佛前自我表白，想要護持正法，這實際上就是在擁護十方如恒河沙數諸佛的正法。』 這時，阿差末菩薩（無垢菩薩）走到佛前稟告說：『是的，偉大的聖者！請您原諒我。先前我所講的經典，力量微薄，智慧淺薄，所宣講的語句和意義或許不夠完備，因此我回到佛前，請求捨棄我的罪過，並向諸位菩薩奉獻無盡的佛法。』 佛陀告訴阿差末菩薩說：『你所說的法句和意義前後連貫，沒有一處違背真理，也沒有任何障礙。如果有菩薩沒有五陰（色、受、想、行、識）的遮蔽，他所宣講的教義就不會有任何缺失，他所分別的經義也必定如實無誤；更何況現在各位正直的修行者能夠通暢地理解這部經典，表裡通達，所度化的眾生無量無邊，難道還會有所不及嗎？現在阿差末菩薩已經獲得了四種無礙辯才（法無礙、義無礙、辭無礙、樂說無礙），辯才和智慧都能夠暢通無礙，對於大乘佛法沒有任何依賴，獨自前行，沒有同伴，能夠決斷眾人的疑惑，度化眾生到達彼岸。如果有菩薩安住于這種道地，他的身、口、意都不會有任何缺失，以一切智慧為首，無所不通，身、口、意的行為都完備無缺。十方無數百千億佛都共同讚歎你所講說的內容，現在佛陀也原諒你，你的理解表裡通達，沒有一處遺漏，十方諸佛也是如此。』 這時，阿難（佛陀的十大弟子之一）走到佛前稟告說：『這部經典的名字應該叫什麼？我們應當如何奉持？』
【English Translation】 English version: The Buddha said, 'Do not worry, there will naturally be those who will widely disseminate this scripture. Now, in this assembly, there are many Bodhisattvas who are the main protectors of the Dharma; they should be the ones to uphold and proclaim this great teaching.' At that time, sixty billion Bodhisattva beings in the assembly immediately rose from their seats, indicating their intention to protect the Dharma. They approached the Buddha and reported, 'Yes, Great Sage! We are all willing to jointly accept this scripture, the 'Great Assembly Dharma Chapter,' and at any time, spread it throughout the ten directions and this Saha world. We will all receive the grace of Maitreya Bodhisattva (the future Buddha) in protecting the Dharma, and widely proclaim the essential teachings of this scripture. After the Buddha's passing, if there are Bodhisattvas in the degenerate age of the five turbidities who hear this scripture, and are able to uphold, recite, and read it, they should know that this is established by Maitreya Bodhisattva.' At this, the Buddha praised and told the Bodhisattvas, 'Excellent, excellent! All you upright practitioners! Your self-declaration before the Buddha, desiring to protect the Dharma, is in fact supporting the Dharma of all the Buddhas in the ten directions, as numerous as the sands of the Ganges.' At this time, Bodhisattva Achamala (Immaculate Bodhisattva) approached the Buddha and reported, 'Yes, Great Sage! Please forgive me. The scripture I spoke earlier, my strength was weak, and my wisdom was shallow. The sentences and meanings I proclaimed may not have been complete. Therefore, I return to the Buddha, requesting to relinquish my faults, and offer the endless Dharma to all the Bodhisattvas.' The Buddha told Bodhisattva Achamala, 'The Dharma sentences and meanings you spoke are coherent, without any contradiction to the truth, and without any obstacles. If there is a Bodhisattva without the obscuration of the five skandhas (form, feeling, perception, mental formations, consciousness), the teachings he proclaims will not have any deficiencies, and the meanings of the scriptures he distinguishes will certainly be accurate; moreover, now that all of you upright practitioners can understand this scripture fluently, with thorough comprehension, and the beings you liberate are immeasurable, how could there be any shortcomings? Now Bodhisattva Achamala has attained the four unobstructed eloquences (eloquence in Dharma, eloquence in meaning, eloquence in language, eloquence in joyful speech), his eloquence and wisdom are unobstructed, he does not rely on the Mahayana Dharma, he walks alone, without companions, he can resolve the doubts of the people, and liberate beings to reach the other shore. If there is a Bodhisattva who dwells in this path, his body, speech, and mind will not have any deficiencies, he takes all wisdom as the head, and is unobstructed in all things, his actions of body, speech, and mind are complete and flawless. The countless billions of Buddhas in the ten directions all praise what you have spoken, now the Buddha also forgives you, your understanding is thorough, without any omissions, and the Buddhas in the ten directions are also the same.' At this time, Ananda (one of the Buddha's ten great disciples) approached the Buddha and reported, 'What should this scripture be named? How should we uphold it?'
號云何？以何奉持？」
佛告阿難：「此經名曰『阿差末菩薩之所講說義理章句而不可盡』，其要名曰『阿差末品』。阿難！若有人受此經法者，其心轉明，強識義理，功勛之正轉百千倍，為他人說則立佛事。」
佛說如此，阿差末菩薩、賢者阿難、諸天、龍、神莫不歡喜，稽首而去。
阿差末菩薩經卷第七
【現代漢語翻譯】 現代漢語譯本：『這部經叫什麼名字？我們應該如何奉持它？』 佛陀告訴阿難：『這部經名為《阿差末菩薩之所講說義理章句而不可盡》，它的要點名為《阿差末品》。阿難，如果有人接受這部經的教法，他的心會變得更加明亮，能夠牢記經義，其功德會增長百千倍，如果為他人宣說，就能建立佛事。』 佛陀如此說完，阿差末菩薩（菩薩名）、賢者阿難（佛陀的弟子）、諸天、龍、神都非常歡喜，向佛陀頂禮后離去。 《阿差末菩薩經》第七卷
【English Translation】 English version: 'What is the name of this scripture? How should we uphold it?' The Buddha told Ananda, 'This scripture is named 『The Inexhaustible Chapters of Meaning and Principles Spoken by the Bodhisattva Achala-mati (Achala-mati means Immovable Wisdom)』, and its essence is named 『The Achala-mati Chapter』. Ananda, if someone receives the teachings of this scripture, their mind will become clearer, they will be able to firmly remember the meaning of the scripture, their merits will increase a hundred thousand times, and if they explain it to others, they will establish Buddhist affairs.' After the Buddha spoke thus, the Bodhisattva Achala-mati, the venerable Ananda (Buddha's disciple), the devas, nagas, and spirits were all very joyful, bowed their heads to the Buddha, and departed. The Seventh Scroll of the Achala-mati Bodhisattva Sutra