T15n0645_不必定入定入印經
大正藏第 15 冊 No. 0645 不必定入定入印經
No. 645 [No. 646]
不必定入定入印經翻譯之記
出世智道，亦名為印。此經印義，或然不然，私情有指，未許官用。何者私情？今且當向發心修行，證會名入。所乘強劣，有定不定，聖說定入、說不定入，言義如是！決定名印。說如是故，名如是經，其門要密，通必有寄。
魏尚書令儀同高公，深知佛法，出自中天，翻為此典，萬未有一。采挾集人，在第更譯。沙門曇林，瞿曇流支，興和四年歲次降婁，月建在戌，朔次甲子，壬午之日，出此如左九千一百九十三字。
不必定入定入印經
元魏婆羅門瞿曇般若流支譯
如是我聞：
一時婆伽婆住王舍城耆阇崛山中，與大比丘眾一千二百五十人俱，六十億百千那由他菩薩，其名曰：文殊師利童子、觀世自在菩薩摩訶薩、得大勢菩薩、藥王菩薩、藥上菩薩、常雷音王菩薩，如是等上首六十億百千那由他菩薩，一切皆得寂靜論義神通三昧、游首楞嚴勇伏三昧、得深海水潮不過限三昧，得受位陀羅尼、得集無邊諸佛身色究竟陀羅尼。
爾時文殊師利童子白佛言：「世尊！惟愿世尊為諸菩薩說必定、不必定入智印法門。以彼印故，
【現代漢語翻譯】 現代漢語譯本 《大正藏》第15冊 No. 0645 不必定入定入印經
No. 645 [No. 646]
不必定入定入印經翻譯之記
出世間的智慧之道，也可以稱為『印』（Mudra，象徵）。這部經的『印』的意義，或許是這樣，或許不是這樣，這是個人理解，不能作為官方解釋。什麼是個人理解呢？現在暫且認為發心修行，證悟了就叫做『入』（entering）。所乘坐的工具（指修行方法）有強有弱，有決定和不決定之分，聖人既說了『決定入』，也說了『不決定入』，經文的意義就是這樣！決定了就叫做『印』。因為這樣說，所以經名就是這樣，這個法門非常重要而且隱秘，要通達它必須有所憑藉。
魏朝尚書令儀同高公，深知佛法，認為佛法出自中天（指印度），翻譯這部經典，萬分之一的錯誤都沒有。他召集了一些人，在府邸里重新翻譯。沙門曇林、瞿曇流支，在興和四年，太歲在降婁（指戌宮），月建在戌，朔日是甲子日，壬午日那天，翻譯出了這部經，總共有九千一百九十三字。
不必定入定入印經
元魏婆羅門瞿曇般若流支譯
如是我聞：
一時，婆伽婆（Bhagavan，世尊）住在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）中，與一千二百五十位大比丘在一起，還有六十億百千那由他（nayuta，數量單位）菩薩，他們的名字是：文殊師利（Manjusri）童子、觀世自在（Avalokitesvara）菩薩摩訶薩（Mahasattva，大菩薩）、得大勢（Mahasthamaprapta）菩薩、藥王（Bhaisajyaraja）菩薩、藥上（Bhaisajyasamudgata）菩薩、常雷音王（Sadagarjitasvararaja）菩薩，像這樣以上首的六十億百千那由他菩薩，他們都獲得了寂靜論義神通三昧（samadhi，禪定）、游首楞嚴勇伏三昧、得深海水潮不過限三昧，得受位陀羅尼（dharani，總持）、得集無邊諸佛身色究竟陀羅尼。
這時，文殊師利童子對佛說：『世尊！希望世尊為諸位菩薩宣說必定、不必定入智印法門。因為這個印的緣故，
【English Translation】 English version T15 No. 0645 The Sutra on Not Necessarily Entering Samadhi and Receiving the Seal
No. 645 [No. 646]
A Record of the Translation of the Sutra on Not Necessarily Entering Samadhi and Receiving the Seal
The path of transcendent wisdom can also be called a 『seal』 (Mudra, symbol). The meaning of 『seal』 in this sutra may or may not be so; this is a personal interpretation and cannot be used as an official explanation. What is a personal interpretation? For now, let』s consider that initiating the mind for practice and realizing enlightenment is called 『entering』. The vehicle (referring to the method of practice) can be strong or weak, definite or indefinite. The Sage has spoken of both 『definite entering』 and 『indefinite entering』; the meaning of the scripture is like this! Being definite is called a 『seal』. Because it is said like this, the name of the sutra is like this. This Dharma gate is very important and secret; to understand it, one must have something to rely on.
Lord Gao, the Minister of the Wei Dynasty, deeply understood the Buddha-dharma and believed that it originated from Central India. He translated this scripture without even one ten-thousandth of a mistake. He gathered some people and re-translated it in his residence. The monks Tanlin and Gautama Prajnaruchi, in the fourth year of the Xinghe era, when the year star was in Jianglou (referring to the Xu palace), the month was built in Xu, the first day of the month was Jiazi, and on the day of Renwu, translated this scripture, totaling nine thousand one hundred and ninety-three characters.
The Sutra on Not Necessarily Entering Samadhi and Receiving the Seal
Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty
Thus have I heard:
At one time, the Bhagavan (World Honored One) was dwelling in Mount Grdhrakuta (Vulture Peak) in Rajagrha (Royal City), together with a great assembly of twelve hundred and fifty Bhikshus (monks), and sixty billion hundred thousand nayutas (a unit of measurement) of Bodhisattvas, whose names were: Manjusri (Gentle Glory) Bodhisattva, Avalokitesvara (The Regarder of the World's Sounds) Bodhisattva Mahasattva (Great Being), Mahasthamaprapta (Great Strength Arrived) Bodhisattva, Bhaisajyaraja (Medicine King) Bodhisattva, Bhaisajyasamudgata (Medicine Superior) Bodhisattva, Sadagarjitasvararaja (Constant Thunder Sound King) Bodhisattva, and so on, the foremost sixty billion hundred thousand nayutas of Bodhisattvas, all of whom had attained the Samadhi (meditative absorption) of Silent Debate and Supernatural Powers, the Samadhi of Courageous Subjugation in the Shurangama Walk, the Samadhi of the Deep Sea Tide Never Exceeding Its Limit, had obtained the Dharani (mantra) of Receiving Position, and had obtained the Ultimate Dharani of Collecting the Limitless Bodies and Colors of All Buddhas.
At that time, Manjusri Bodhisattva said to the Buddha: 『World Honored One! I hope that the World Honored One will explain to all Bodhisattvas the Dharma gate of the Seal of Wisdom for Definite and Not Definite Entering. Because of this seal,
令我得知此菩薩必定，此菩薩不必定，此不定阿耨多羅三藐三菩提退無上智道。」
佛言：「文殊師利！此中則有五種菩薩。何等為五？一者羊乘行，二者象乘行，三者月日神通乘行，四者聲聞神通乘行，五者如來神通乘行。文殊師利！如是名為五種菩薩。文殊師利！初二菩薩，不必定阿耨多羅三藐三菩提，退無上智道。后三菩薩，必定阿耨多羅三藐三菩提，不退無上智道。」
文殊師利言：「世尊！何者二菩薩不必定阿耨多羅三藐三菩提，退無上智道？世尊！何者三菩薩必定阿耨多羅三藐三菩提，不退無上智道？」
佛言：「文殊師利！羊乘行菩薩、象乘行菩薩，此二菩薩不必定阿耨多羅三藐三菩提，退無上智道。文殊師利！月日神通乘行菩薩、聲聞神通乘行菩薩、如來神通乘行菩薩，此三菩薩必定阿耨多羅三藐三菩提，不退無上智道。
「文殊師利！應云何知羊乘行菩薩？文殊師利！譬如有人，他方五百佛之世界微塵等數世界之外，彼有因緣有大因緣、彼有所作有大所作、彼有所重有大所重，為彼事故，欲過如是微塵世界到于彼處。如是思惟：『我乘何乘而能得過如是世界得到彼處？』如是之人即便思惟：『若我今者乘于羊乘，則應得過如是世界到于彼處。』文殊師利！如是之人既思惟
【現代漢語翻譯】 現代漢語譯本： 『讓我得知這位菩薩必定會退轉，這位菩薩不一定會退轉，這位不確定的菩薩會從阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）退失無上智慧之道。』
佛說：『文殊師利（Manjushri）！這裡有五種菩薩。是哪五種呢？第一種是羊乘行菩薩，第二種是象乘行菩薩，第三種是日月神通乘行菩薩，第四種是聲聞神通乘行菩薩，第五種是如來神通乘行菩薩。文殊師利！這就被稱為五種菩薩。文殊師利！前兩種菩薩，不一定會證得阿耨多羅三藐三菩提，會退失無上智慧之道。后三種菩薩，必定會證得阿耨多羅三藐三菩提，不會退失無上智慧之道。』
文殊師利說：『世尊！哪兩種菩薩不一定會證得阿耨多羅三藐三菩提，會退失無上智慧之道？世尊！哪三種菩薩必定會證得阿耨多羅三藐三菩提，不會退失無上智慧之道？』
佛說：『文殊師利！羊乘行菩薩、象乘行菩薩，這兩種菩薩不一定會證得阿耨多羅三藐三菩提，會退失無上智慧之道。文殊師利！日月神通乘行菩薩、聲聞神通乘行菩薩、如來神通乘行菩薩，這三種菩薩必定會證得阿耨多羅三藐三菩提，不會退失無上智慧之道。』
『文殊師利！應該如何瞭解羊乘行菩薩呢？文殊師利！譬如有人，在其他方五百佛土微塵數的世界之外，那裡有因緣，有大的因緣；那裡有所作，有大的所作；那裡有所重視，有大的所重視。爲了那些事情，想要經過像這樣微塵數的世界到達那個地方。這樣思惟：『我乘坐什麼交通工具才能經過這些世界到達那個地方？』這樣的人就思惟：『如果我現在乘坐羊車，就應該能夠經過這些世界到達那個地方。』文殊師利！這樣的人既然這樣思惟
【English Translation】 English version: 『Let me know whether this Bodhisattva is certain [to attain enlightenment], whether this Bodhisattva is not certain, [or whether] this uncertain Bodhisattva will regress from Anuttara-samyak-sambodhi (supreme enlightenment) and the path of unsurpassed wisdom.』
The Buddha said, 『Manjushri! There are five kinds of Bodhisattvas here. What are the five? The first is the Sheep Vehicle practitioner, the second is the Elephant Vehicle practitioner, the third is the Moon and Sun Supernormal Power Vehicle practitioner, the fourth is the Shravaka (hearer) Supernormal Power Vehicle practitioner, and the fifth is the Tathagata (Thus Come One) Supernormal Power Vehicle practitioner. Manjushri! These are called the five kinds of Bodhisattvas. Manjushri! The first two Bodhisattvas are not certain to attain Anuttara-samyak-sambodhi and will regress from the path of unsurpassed wisdom. The latter three Bodhisattvas are certain to attain Anuttara-samyak-sambodhi and will not regress from the path of unsurpassed wisdom.』
Manjushri said, 『World Honored One! Which two Bodhisattvas are not certain to attain Anuttara-samyak-sambodhi and will regress from the path of unsurpassed wisdom? World Honored One! Which three Bodhisattvas are certain to attain Anuttara-samyak-sambodhi and will not regress from the path of unsurpassed wisdom?』
The Buddha said, 『Manjushri! The Sheep Vehicle practitioner and the Elephant Vehicle practitioner, these two Bodhisattvas are not certain to attain Anuttara-samyak-sambodhi and will regress from the path of unsurpassed wisdom. Manjushri! The Moon and Sun Supernormal Power Vehicle practitioner, the Shravaka Supernormal Power Vehicle practitioner, and the Tathagata Supernormal Power Vehicle practitioner, these three Bodhisattvas are certain to attain Anuttara-samyak-sambodhi and will not regress from the path of unsurpassed wisdom.』
『Manjushri! How should one understand the Sheep Vehicle practitioner? Manjushri! For example, there is someone beyond the number of dust motes in five hundred Buddha-worlds in another direction. There are causes and conditions there, great causes and conditions; there are things to be done there, great things to be done; there are things to be valued there, great things to be valued. For those reasons, he wants to pass through such a number of dust-mote worlds to reach that place. He thinks, 『What vehicle should I ride to be able to pass through these worlds and reach that place?』 Such a person then thinks, 『If I now ride a sheep vehicle, I should be able to pass through these worlds and reach that place.』 Manjushri! Since such a person thinks this way
已，即乘羊乘發行彼道。經長久時到百由旬，大風輪起，吹令回還八十由旬。文殊師利！于意云何？如是之人乘彼羊乘，于彼世界能過到不？若經一劫若一百劫，若一千劫、億百千劫，若不可說不可說劫，彼人能過一世界不？」
文殊師利答言：「世尊！彼若能過一世界者，無有是處。如是之人乘彼羊乘，若經一劫若一百劫、若一千劫億百千劫、若不可說不可說劫，若能得過一世界者，無有是處。」
佛言：「如是。文殊師利！若善男子若善女人，發阿耨多羅三藐三菩提心已，聲聞乘人相隨止住，近聲聞人、習聲聞人、恭敬供養聲聞乘人，共為知識，財物交通，與共同住；若在林中、若在寺舍、若經行處，同一處行；讀聲聞乘、誦聲聞乘、思聲聞乘、信聲聞乘，復教他人讀誦思信。如是之人住聲聞乘，攝聲聞乘種善根行，聲聞所牽故得鈍智，退無上智道。如是菩薩，修菩提心慧根慧眼，而復后時住聲聞智種善根行，則還愚鈍破壞不成。
「文殊師利！譬如有人，若患眼病、若有目瞑，如是之人為開眼故，一月療治勤不休息，過一月已眼得少開。彼有怨惡常伺其便，把碎蓽茇著其眼中，令彼人眼轉闇更閉不得開明。如是，如是。文殊師利！若彼菩薩修菩薩心慧根慧眼，而復后時住聲聞智種善根行，則
【現代漢語翻譯】 現代漢語譯本 『已』，就是乘坐羊車出發前往那個方向。經過很長的時間到達一百由旬（yóu xún，古印度長度單位），這時大風輪興起，把羊車吹回八十由旬。文殊師利（Wénshū Shīlì，菩薩名）！你認為怎麼樣？這樣的人乘坐那樣的羊車，對於那個世界能夠到達嗎？即使經過一劫（jié，時間單位），或者一百劫，或者一千劫、億百千劫，或者不可說不可說劫，這個人能夠跨越一個世界嗎？」
文殊師利回答說：『世尊（Shìzūn，對佛的尊稱）！如果他能夠跨越一個世界，那是不可能的。這樣的人乘坐那樣的羊車，即使經過一劫或者一百劫、或者一千劫億百千劫、或者不可說不可說劫，如果能夠跨越一個世界，那是不可能的。』
佛說：『是的。文殊師利！如果善男子或者善女人，發了阿耨多羅三藐三菩提心（ānòu duō luō sānmiǎo sān pútí xīn，無上正等正覺之心）之後，與聲聞乘（shēngwén shèng，小乘佛教）的人相隨止住，親近聲聞乘的人、學習聲聞乘的法、恭敬供養聲聞乘的人，共同作為朋友，財物互相流通，與他們共同居住；或者在林中、或者在寺廟、或者在經行的地方，在同一個地方行走；讀聲聞乘的經典、誦聲聞乘的經典、思考聲聞乘的經典、相信聲聞乘的經典，又教導他人讀誦思考相信。這樣的人安住于聲聞乘，攝取聲聞乘的善根，被聲聞乘所牽引，所以得到遲鈍的智慧，退失無上智慧之道。這樣的菩薩（púsà，覺悟的有情），修習菩提心（pútí xīn，覺悟之心）、智慧之根、智慧之眼，卻又在後來安住于聲聞乘的智慧，種下聲聞乘的善根，就會變得愚鈍，破壞而不能成就。
『文殊師利！譬如有人，如果患有眼病、或者眼睛昏花，這樣的人爲了睜開眼睛，一個月來療治，勤奮而不休息，過了一個月眼睛稍微睜開了一些。這時有怨家惡人，常常伺機作亂，把碎的蓽茇（bì bá，一種藥材）撒在他的眼睛裡，使那個人的眼睛更加昏暗，更加閉合，不能夠睜開。像這樣，像這樣。文殊師利！如果那個菩薩修習菩薩心、智慧之根、智慧之眼，卻又在後來安住于聲聞乘的智慧，種下善根，那麼……』
【English Translation】 English version 『Already,』 means embarking on that path by riding a sheep cart. After a long time, reaching a hundred yojanas (yóu xún, ancient Indian unit of distance), a great wind wheel arises, blowing it back eighty yojanas. Manjushri (Wénshū Shīlì, name of a Bodhisattva)! What do you think? Can such a person, riding such a sheep cart, reach that world? Even if it takes one kalpa (jié, unit of time), or a hundred kalpas, or a thousand kalpas, a hundred thousand kotis of kalpas, or unspeakable unspeakable kalpas, can that person cross one world?'
Manjushri replied: 『World-Honored One (Shìzūn, respectful title for the Buddha)! If he could cross one world, it would be impossible. Such a person, riding such a sheep cart, even if it takes one kalpa or a hundred kalpas, or a thousand kalpas, a hundred thousand kotis of kalpas, or unspeakable unspeakable kalpas, if he could cross one world, it would be impossible.』
The Buddha said: 『So it is. Manjushri! If a good man or a good woman, after having generated the mind of Anuttara-samyak-sambodhi (ānòu duō luō sānmiǎo sān pútí xīn, unsurpassed perfect enlightenment), dwells with those who follow the Sravaka Vehicle (shēngwén shèng, the Hearer Vehicle, Hinayana Buddhism), stays close to Sravakas, learns from Sravakas, respectfully makes offerings to Sravakas, shares knowledge with them, shares wealth, and dwells together with them; whether in the forest, or in a monastery, or in a place for walking meditation, walking in the same place; reading the Sravaka Vehicle, reciting the Sravaka Vehicle, contemplating the Sravaka Vehicle, believing in the Sravaka Vehicle, and also teaching others to read, recite, contemplate, and believe. Such a person dwells in the Sravaka Vehicle, gathers roots of goodness of the Sravaka Vehicle, and because they are drawn by the Sravaka Vehicle, they obtain dull wisdom and regress from the path of unsurpassed wisdom. Such a Bodhisattva (púsà, enlightened being), cultivating the Bodhi mind (pútí xīn, mind of enlightenment), the root of wisdom, and the eye of wisdom, but then later dwelling in the wisdom of the Sravaka Vehicle, planting roots of goodness of the Sravaka Vehicle, will become dull, ruined, and unable to succeed.
『Manjushri! For example, if someone has an eye disease or has blurred vision, such a person, in order to open their eyes, treats it diligently without rest for a month, and after a month their eyes open a little. Then there is an enemy who is always looking for an opportunity, and scatters crushed Piper longum (bì bá, a type of medicinal herb) into their eyes, causing that person's eyes to become even darker, more closed, and unable to open. Like this, like this. Manjushri! If that Bodhisattva cultivates the Bodhi mind, the root of wisdom, and the eye of wisdom, but then later dwells in the wisdom of the Sravaka Vehicle, planting roots of goodness, then...』
還愚鈍破壞不成。文殊師利！此羊乘行菩薩應知。
「文殊師利！應云何知象乘行菩薩？文殊師利！譬如有人，如是微塵世界之外，彼有因緣有大因緣、彼有所作有大所作、彼有所重有大所重，為彼事故，欲過如是微塵世界到于彼處。如是思惟：『我乘何乘而能得過如是世界到于彼處？』如是之人即便思惟：『若我今者八分相應乘象乘者，則應得過如是世界到于彼處。』文殊師利！如是之人既思惟已，即乘八分相應像乘發行彼道，百年常行二千由旬，大風輪起，吹令回還一千由旬。文殊師利！于意云何？如是之人乘彼象乘，於一世界為能過不？若經一劫若一百劫、若一千劫億百千劫、若不可說不可說劫，彼人能過一世界不？」
文殊師利答言：「世尊！彼若能過一世界者，無有是處。如是之人乘彼象乘，若經一劫若一百劫、若一千劫億百千劫、若不可說不可說劫，若能得過一世界者，無有是處。」
佛言：「如是。文殊師利！若善男子若善女人，發阿耨多羅三藐三菩提心已，聲聞乘人相隨止住，近聲聞人、習聲聞人，共為知識、與共同住；若在林中、若在寺舍、若經行處，同一處行；讀聲聞乘、誦聲聞乘、思聲聞乘、信聲聞乘，復教他人讀誦思信。如是之人住聲聞智，攝聲聞乘種善根行，聲聞所牽
【現代漢語翻譯】 現代漢語譯本 還愚鈍破壞不了（阿耨多羅三藐三菩提）。文殊師利（Manjushri，菩薩名）！這便是羊乘（Shrvaka-yana）行菩薩應當瞭解的。
『文殊師利（Manjushri）！應當如何瞭解象乘（Mahayana）行菩薩？文殊師利（Manjushri）！譬如有人，在如微塵數世界之外，那裡有因緣，有大的因緣；那裡有所作，有大的所作；那裡有所重視，有大的所重視。爲了那些事，想要經過如微塵數的世界到達那裡。這樣思惟：『我乘坐什麼乘才能經過這些世界到達那裡？』這樣的人便思惟：『如果我現在乘坐八分相應的象乘，就應該能夠經過這些世界到達那裡。』文殊師利（Manjushri）！這樣的人既然思惟完畢，就乘坐八分相應的象乘出發走那條道路，百年之中常常行走二千由旬（Yojana，古印度長度單位），大風輪興起，將他吹回一千由旬（Yojana）。文殊師利（Manjushri）！你認為如何？這樣的人乘坐那象乘，在一個世界中能夠通過嗎？即使經過一劫（Kalpa，時間單位），或者一百劫（Kalpa），或者一千劫（Kalpa）億百千劫（Kalpa），或者不可說不可說劫（Kalpa），這個人能夠通過一個世界嗎？』
文殊師利（Manjushri）回答說：『世尊（Bhagavan，佛的尊稱）！如果他能夠通過一個世界，那是不可能的。這樣的人乘坐那象乘，即使經過一劫（Kalpa），或者一百劫（Kalpa），或者一千劫（Kalpa）億百千劫（Kalpa），或者不可說不可說劫（Kalpa），如果能夠通過一個世界，那是不可能的。』
佛說：『正是這樣。文殊師利（Manjushri）！如果善男子或善女人，發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）之後，聲聞乘（Shrvaka-yana）的人相隨止住，親近聲聞乘（Shrvaka-yana）的人，學習聲聞乘（Shrvaka-yana）的人，共同作為知識，與他們共同居住；無論在林中，無論在寺舍，無論在經行處，都在同一處行走；讀聲聞乘（Shrvaka-yana），誦聲聞乘（Shrvaka-yana），思聲聞乘（Shrvaka-yana），信聲聞乘（Shrvaka-yana），又教他人讀誦思信。這樣的人安住于聲聞智，攝取聲聞乘（Shrvaka-yana）的善根行，被聲聞乘（Shrvaka-yana）所牽引。
【English Translation】 English version It cannot be destroyed by dullness. Manjushri (Manjushri, name of a Bodhisattva)! This is what a Bodhisattva who practices the Sheep Vehicle (Shrvaka-yana) should know.
'Manjushri (Manjushri)! How should one know a Bodhisattva who practices the Elephant Vehicle (Mahayana)? Manjushri (Manjushri)! For example, there is someone beyond worlds as numerous as fine dust particles, where there are causes and conditions, great causes and conditions; where there are actions, great actions; where there is importance, great importance. For those reasons, they want to pass through worlds as numerous as fine dust particles to reach that place. They think: 'What vehicle should I ride to pass through these worlds and reach that place?' Such a person then thinks: 'If I now ride the Elephant Vehicle (Mahayana) that corresponds to the eightfold path, I should be able to pass through these worlds and reach that place.' Manjushri (Manjushri)! Once such a person has thought this, they ride the Elephant Vehicle (Mahayana) that corresponds to the eightfold path and set out on that road, constantly traveling two thousand Yojana (Yojana, an ancient Indian unit of length) in a hundred years. A great wind wheel arises, blowing them back one thousand Yojana (Yojana). Manjushri (Manjushri)! What do you think? Can such a person, riding that Elephant Vehicle (Mahayana), pass through one world? Even if they spend one Kalpa (Kalpa, a unit of time), or one hundred Kalpas (Kalpa), or one thousand Kalpas (Kalpa), or a hundred thousand million Kalpas (Kalpa), or unspeakable unspeakable Kalpas (Kalpa), can that person pass through one world?'
Manjushri (Manjushri) replied: 'World Honored One (Bhagavan, a respectful title for the Buddha)! It is impossible for them to pass through one world. Such a person, riding that Elephant Vehicle (Mahayana), even if they spend one Kalpa (Kalpa), or one hundred Kalpas (Kalpa), or one thousand Kalpas (Kalpa), or a hundred thousand million Kalpas (Kalpa), or unspeakable unspeakable Kalpas (Kalpa), it is impossible for them to pass through one world.'
The Buddha said: 'That is so. Manjushri (Manjushri)! If a good man or a good woman, after generating the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), dwells with people of the Shravaka Vehicle (Shrvaka-yana), stays close to people of the Shravaka Vehicle (Shrvaka-yana), learns from people of the Shravaka Vehicle (Shrvaka-yana), shares knowledge with them, and lives with them; whether in the forest, in a monastery, or in a place for walking meditation, they walk in the same place; they read the Shravaka Vehicle (Shrvaka-yana), recite the Shravaka Vehicle (Shrvaka-yana), contemplate the Shravaka Vehicle (Shrvaka-yana), believe in the Shravaka Vehicle (Shrvaka-yana), and teach others to read, recite, contemplate, and believe. Such a person dwells in the wisdom of the Shravaka, gathers roots of goodness by practicing the Shravaka Vehicle (Shrvaka-yana), and is led by the Shravaka Vehicle (Shrvaka-yana).
故得鈍智，退無上智道。如是菩薩修菩提心，種善根行安住大乘，而復后時住聲聞智種善根行，則還愚鈍破壞不成。
「文殊師利！譬如大木廣千由旬，大海所漂，于大海中濟渡眾生。空行夜叉出置陸地，繫縛在於五百由旬大鐵塊上。文殊師利！于意云何？如是大木，彼大海水復能漂不？復能海中濟眾生不？」
文殊師利答言：「不能。」
佛言：「如是。文殊師利！若彼菩薩修菩提心種善根行，修行一切智智海道，牽回令退，則不能向一切智智大海之道，不能救拔生死大海一切眾生。文殊師利！此象乘行菩薩應知。
「文殊師利！應云何知月日神通乘行菩薩？文殊師利！譬如有人，如是微塵世界之外，彼有因緣有大因緣、彼有所作有大所作、彼有所重有大所重，為彼事故，欲過如是微塵世界到于彼處。如是思惟：『我乘何乘而能得過如是世界到于彼處？』如是之人即便思惟：『若我今者乘于月日神通乘者，則應得過如是世界到于彼處。』文殊師利！如是之人既思惟已，即乘月日神通之乘發行彼道。文殊師利！于意云何？如是之人乘于月日神通之乘，于彼世界能過到不？」
文殊師利答言：「世尊！久時則能。」
佛言：「如是。文殊師利！若善男子若善女人，發阿耨多羅三藐
【現代漢語翻譯】 現代漢語譯本 因此，（菩薩）會變得智慧遲鈍，退失無上智慧之道。如果菩薩修習菩提心（Bodhicitta，覺悟之心），種植善根，安住于大乘（Mahayana，佛教宗派之一），之後又安住于聲聞（Śrāvaka，聽聞佛法而修行者）的智慧，種植聲聞的善根，那麼就會變得愚鈍，破壞（菩提心），無法成就。
『文殊師利（Mañjuśrī，智慧的象徵）！譬如有一根巨大的木頭，廣達千由旬（Yojana，古印度長度單位），被大海所漂浮，在大海中用來濟渡眾生。空行夜叉（Yakṣa，一種神祇）將其取出放置在陸地上，並用五百由旬大的鐵塊捆綁住。文殊師利！你認為如何？這根巨大的木頭，還能被大海水漂浮嗎？還能在大海中濟渡眾生嗎？』
文殊師利回答說：『不能。』
佛說：『正是這樣。文殊師利！如果菩薩修習菩提心，種植善根，修行一切智智（Sarvajñā，對一切事物本質的智慧）的海道，卻被牽引退回，那麼就不能趨向一切智智的大海之道，不能救拔生死大海中的一切眾生。文殊師利！這是象乘（Mahāyāna，大乘的另一種稱謂）行菩薩應該知道的。
『文殊師利！應該如何瞭解月日神通乘行菩薩呢？文殊師利！譬如有人，在如微塵數世界之外的地方，他有因緣，有大的因緣；他有所作，有大的所作；他有所重視，有大的所重視。爲了那些事情，他想要穿過如微塵數的世界到達那個地方。他這樣思惟：『我乘坐什麼乘（Yāna，交通工具，此處比喻修行方法）才能穿過這些世界到達那個地方？』這個人就思惟：『如果我現在乘坐月日神通乘，就應該能夠穿過這些世界到達那個地方。』文殊師利！這個人這樣思惟之後，就乘坐月日神通的乘，出發前往那個道路。文殊師利！你認為如何？這個人乘坐月日神通的乘，能夠穿過這些世界到達嗎？』
文殊師利回答說：『世尊（Bhagavan，佛的尊稱）！需要很長時間才能到達。』
佛說：『正是這樣。文殊師利！如果善男子或善女人，發阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）
【English Translation】 English version Therefore, (the Bodhisattva) will become dull in wisdom and regress from the path of unsurpassed wisdom. If a Bodhisattva cultivates Bodhicitta (the mind of enlightenment), plants roots of goodness, and dwells in the Mahayana (the Great Vehicle), but later dwells in the wisdom of the Śrāvakas (listeners), planting roots of goodness of the Śrāvakas, then they will become dull, destroy (Bodhicitta), and be unable to achieve it.
『Mañjuśrī (the embodiment of wisdom)! It is like a great log of wood, a thousand yojanas (an ancient Indian unit of distance) in breadth, floating on the great ocean, used to ferry beings across the ocean. A Yakṣa (a type of spirit) who travels in the sky takes it out and places it on land, binding it to a great iron block five hundred yojanas in size. Mañjuśrī! What do you think? Can this great log of wood still float on the ocean water? Can it still ferry beings across the ocean?』
Mañjuśrī replied, 『No, it cannot.』
The Buddha said, 『It is like that. Mañjuśrī! If a Bodhisattva cultivates Bodhicitta, plants roots of goodness, and cultivates the ocean path of Sarvajñā (all-knowing wisdom), but is pulled back and made to regress, then they cannot go towards the great ocean path of Sarvajñā, and cannot save all beings in the ocean of birth and death. Mañjuśrī! This is what a Bodhisattva who practices the elephant vehicle (Mahāyāna) should know.』
『Mañjuśrī! How should one understand a Bodhisattva who practices the vehicle of the sun and moon's supernatural powers? Mañjuśrī! It is like a person, beyond worlds as numerous as dust motes, who has causes and conditions, great causes and conditions; who has things to do, great things to do; who has things to value, great things to value. For those reasons, they want to cross worlds as numerous as dust motes to reach that place. They think, 『What vehicle (Yāna, a means of transport, here a metaphor for a path of practice) should I ride to cross these worlds and reach that place?』 That person then thinks, 『If I ride the vehicle of the sun and moon's supernatural powers, I should be able to cross these worlds and reach that place.』 Mañjuśrī! After that person has thought this, they ride the vehicle of the sun and moon's supernatural powers and set out on that path. Mañjuśrī! What do you think? Can that person, riding the vehicle of the sun and moon's supernatural powers, cross these worlds and reach that place?』
Mañjuśrī replied, 『Bhagavan (the Blessed One, an epithet of the Buddha)! It will take a long time to reach.』
The Buddha said, 『It is like that. Mañjuśrī! If a good man or a good woman generates Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment),
三菩提心已，不與一切聲聞乘人相隨止住，不近一切聲聞乘人、不習一切聲聞乘人，不作知識、財物不交、不共同住；若在林中、若在寺舍、若經行處，不同處行；亦不讀誦聲聞乘法、不思不信聲聞乘法，不教他人讀誦信學，乃至一偈亦不學習、不讀不誦。彼人若讀則讀大乘，彼人若誦則誦大乘，若有所說則說大乘乃至一偈。文殊師利！此是月日神通乘行菩薩應知。
「文殊師利！譬如有大迦樓羅王大力少壯，隨意所念須彌山頂能到異處。如是如是。文殊師利！月日神通乘行菩薩，戒聞深心大力少壯，勇健能得，隨心所念佛佛世界皆能過到，于諸如來眾會輪中皆能示身。
「文殊師利！應云何知聲聞神通乘行菩薩？文殊師利！譬如有人，如是微塵世界之外，彼有因緣有大因緣、彼有所作有大所作、彼有所重有大所重，為彼事故，欲過如是微塵世界到于彼處。如是思惟：『乘何神通而能得過如是世界到于彼處。』如是之人即便思惟：『我今若乘聲聞神通，則應得過如是世界到于彼處。』文殊師利！如是之人既思惟已，即爾便乘聲聞神通發行彼道。文殊師利！于意云何？如是之人聲聞神通，于彼世界能過到不？」
文殊師利答言：「能過。」
佛言：「如是。文殊師利！若善男子若善女人發阿耨
【現代漢語翻譯】 現代漢語譯本： 發起三菩提心（BODHICITTA，覺悟之心）后，不與任何聲聞乘（ŚRĀVAKAYĀNA，小乘）的人相隨止住，不接近任何聲聞乘的人，不學習任何聲聞乘的法，不把他們當作善知識，不與他們有財物上的交往，不共同居住；如果在林中、寺廟、或者經行的地方，也不在同一處行走；也不讀誦聲聞乘的經典，不思惟不相信聲聞乘的法，不教他人讀誦信學，乃至一句偈頌也不學習、不讀不誦。那人如果讀誦，就讀誦大乘（MAHĀYĀNA，大乘經典），那人如果背誦，就背誦大乘，如果有所說，就說大乘，乃至一句偈頌。文殊師利（MAÑJUŚRĪ，智慧的象徵）！這就是月日神通乘行菩薩（CANDRASŪRYĀBHIGAMĀDHIKĀRA-BODHISATTVA，具有如月亮和太陽般神通的菩薩）應該知道的。
『文殊師利！譬如有一隻巨大的迦樓羅王（GARUḌA，一種神鳥），力大且年輕，隨意所想，須彌山（SUMERU，佛教宇宙觀中的聖山）頂也能到達其他地方。就像這樣。文殊師利！月日神通乘行菩薩，具有戒律、博聞、深刻的內心，力大且年輕，勇猛健壯，能夠得到，隨心所想，所有佛的世界都能經過到達，在諸佛如來的集會中都能示現自身。』
『文殊師利！應該如何知道聲聞神通乘行菩薩？文殊師利！譬如有一個人，在像微塵一樣多的世界之外，他有因緣，有大的因緣；他有所作，有大的所作；他有所重視，有大的所重視，爲了那些事情，想要經過像微塵一樣多的世界到達那個地方。他這樣思惟：『乘坐什麼神通才能經過這些世界到達那個地方？』這樣的人就思惟：『我現在如果乘坐聲聞神通，就應該能夠經過這些世界到達那個地方。』文殊師利！這樣的人既然思惟完畢，就立刻乘坐聲聞神通出發前往那條道路。文殊師利！你認為如何？這樣的人的聲聞神通，對於那些世界能夠經過到達嗎？』
文殊師利回答說：『能夠經過。』
佛說：『是的。文殊師利！如果善男子或善女人發阿耨多羅三藐三菩提（ANUTTARĀ-SAMYAK-SAMBODHI，無上正等正覺之心）
【English Translation】 English version: Having generated the Bodhicitta (BODHICITTA, the mind of enlightenment), one does not stay together with any Śrāvakayāna (ŚRĀVAKAYĀNA, the Hearer Vehicle) practitioners, does not approach any Śrāvakayāna practitioners, does not learn from any Śrāvakayāna practitioners, does not make them one's spiritual friends, does not engage in material exchanges with them, and does not live together with them; whether in the forest, in a monastery, or in a place for walking meditation, one does not walk in the same place; also, one does not read or recite the teachings of the Śrāvakayāna, does not contemplate or believe in the teachings of the Śrāvakayāna, and does not teach others to read, recite, believe, and learn, not even a single verse. If that person reads, they read the Mahāyāna (MAHĀYĀNA, the Great Vehicle); if that person recites, they recite the Mahāyāna; if they speak, they speak the Mahāyāna, even a single verse. Mañjuśrī (MAÑJUŚRĪ, the embodiment of wisdom)! This is what a Candrasūryābhigamādhikāra-Bodhisattva (CANDRASŪRYĀBHIGAMĀDHIKĀRA-BODHISATTVA, a Bodhisattva with the power to travel like the sun and moon) should know.
『Mañjuśrī! It is like a great Garuda King (GARUḌA, a mythical bird) who is strong and young, and can reach another place on top of Mount Sumeru (SUMERU, the sacred mountain in Buddhist cosmology) as he pleases. Just like that. Mañjuśrī! A Candrasūryābhigamādhikāra-Bodhisattva, with discipline, learning, and a profound mind, is strong and young, courageous and vigorous, able to attain, and can pass through all Buddha worlds as he pleases, and can manifest himself in the assemblies of all Tathāgatas.』
『Mañjuśrī! How should one know a Śrāvakayāna practitioner with supernatural powers? Mañjuśrī! It is like a person who, beyond worlds as numerous as dust motes, has causes and conditions, great causes and conditions; he has things to do, great things to do; he has things to value, great things to value, and for those things, he wants to pass through worlds as numerous as dust motes to reach that place. He thinks like this: 『By what supernatural power can I pass through these worlds to reach that place?』 Such a person then thinks: 『If I now ride on the supernatural power of the Śrāvakas, I should be able to pass through these worlds to reach that place.』 Mañjuśrī! Having thought in this way, that person immediately rides on the supernatural power of the Śrāvakas and sets out on that path. Mañjuśrī! What do you think? Can the supernatural power of such a person pass through those worlds to reach the destination?』
Mañjuśrī replied: 『It can pass through.』
The Buddha said: 『That is so. Mañjuśrī! If a good man or a good woman generates the mind of Anuttarā-Samyak-Sambodhi (ANUTTARĀ-SAMYAK-SAMBODHI, unsurpassed perfect enlightenment),
多羅三藐三菩提心已，不與一切聲聞乘人相隨止住，不近一切聲聞乘人，不習一切聲聞乘人，不作知識、財物不交、不同修行、不共語說、不共同住；若在林中、若在寺舍、若經行處，不同處行；不讀不誦聲聞乘法、不思不信聲聞乘法、不教他讀不教他誦乃至一偈，于聲聞乘不相應誦，亦不教他。彼人若讀則讀大乘，彼人若誦則誦大乘，亦教他人讀誦大乘，若有所說則說大乘。彼于信解大乘菩薩摩訶薩等，讀大乘人、誦大乘人、攝大乘人，敬重正信隨順修學，與共相應隨逐不捨，依附親近、如法供養，共為知識、與共同住；若在林中、若在寺舍、若經行處，與共同行。于大乘人、攝大乘人、受大乘人、持大乘人，第一敬重最勝供養，所謂燈明，種種華香、末香、涂香、妙鬘涂身，如是供養。如是之人讀誦大乘，第一喜心為他人說，心不輕蔑未學菩薩，正面言語先意問訊，不作惡語、不粗獷語，常說愛語、說美妙語。如是之人乃至失命身死因緣不捨大乘，常攝一切行大乘人、學大乘人、讀大乘人、誦大乘人、攝大乘人，如力攝取、如法攝取、如心所堪。彼人如是，無人憎惡、無與諍對，常求一切未曾聞經，心常敬重所從聞者；心不輕蔑未學菩薩。於他人過若實不實，不說不抂、不求他便，常勤修學慈悲喜捨。文殊師利！
此是聲聞神通乘行菩薩應知。
「文殊師利！應云何知如來神通乘行菩薩？文殊師利！譬如有人，如是微塵世界之外，彼有因緣有大因緣、彼有所作有大所作、彼有所重有大所重，為彼事故，欲過如是微塵世界到于彼處。如是思惟：『乘何神通而能得過如是世界到于彼處？』如是之人即便思惟：『我今若乘如來神通，則應得過如是世界到于彼處。』文殊師利！如是之人既思惟已，即爾便乘如來神通發行彼道。文殊師利！于意云何？如是之人，如來神通於彼世界能速過不？」
文殊師利答言：「能過。」
佛言：「如是。文殊師利！若善男子若善女人，發阿耨多羅三藐三菩提心已，不與一切聲聞乘人相隨止住，不近一切聲聞乘人、不習一切聲聞乘人，不作知識、財物不交、不同修行、不共語說、不共同住；若在林中、若在寺舍、若經行處，不同處行；不讀不誦聲聞乘法、不思不信聲聞乘法，不教他讀不教他誦乃至一偈。于聲聞乘不相應讀、不相應誦，亦不教他。彼人若讀則讀大乘，彼人若誦則誦大乘，亦教他人讀誦大乘，若有所說則說大乘。如是之人身口意凈，善持戒法，亦令他人身口意凈令住善法。彼于修行大乘菩薩摩訶薩等讀大乘人、誦大乘人、攝大乘人，敬重正意隨順修學，與共相應隨逐不捨
【現代漢語翻譯】 現代漢語譯本：這是聲聞（Śrāvakayāna）神通乘所行的菩薩應該瞭解的。
『文殊師利（Mañjuśrī）！應該如何瞭解如來（Tathāgata）神通乘所行的菩薩？文殊師利！譬如有人，在如此微塵世界之外，彼處有因緣，有大因緣；彼處有所作，有大所作；彼處有所重，有大所重。爲了那些緣故，想要越過如此微塵世界到達彼處。如此思惟：『乘坐何種神通才能越過如此世界到達彼處？』如此之人便會思惟：『我現在如果乘坐如來神通，就應該能夠越過如此世界到達彼處。』文殊師利！如此之人既然思惟完畢，立刻便乘坐如來神通開始前往那條道路。文殊師利！你認為如何？如此之人，如來神通對於那個世界能夠快速通過嗎？』
文殊師利回答說：『能夠通過。』
佛說：『正是如此。文殊師利！如果善男子或善女人，發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）之後，不與一切聲聞乘人相隨止住，不接近一切聲聞乘人，不學習一切聲聞乘人的法，不作為知識，財物不互相交易，不同樣修行，不共同說話，不共同居住；如果在林中，如果在寺舍，如果在經行處，不同處行走；不讀不誦聲聞乘的法，不思不信聲聞乘的法，不教他人讀，不教他人誦，乃至一偈。對於聲聞乘不相應地讀，不相應地誦，也不教他人。那人如果讀，就讀大乘（Mahāyāna），那人如果誦，就誦大乘，也教他人讀誦大乘，如果有所說，就說大乘。如此之人身口意清凈，善於持戒，也令他人身口意清凈，令他們安住于善法。他們對於修行大乘的菩薩摩訶薩（bodhisattva-mahāsattva）等，讀大乘的人，誦大乘的人，攝持大乘的人，敬重，以正念隨順修學，與他們相應，隨從不捨。』
【English Translation】 English version: This is what a Bodhisattva who practices the Śrāvakayāna's (Vehicle of Hearers) supernormal powers should know.
『Mañjuśrī (Gentle Glory)! How should one know a Bodhisattva who practices the Tathāgata's (Thus Gone One) supernormal powers? Mañjuśrī! For example, there is a person who, beyond a world as numerous as dust motes, there are causes and conditions, great causes and conditions; there are actions, great actions; there are things of importance, great importance. For those reasons, he wishes to cross over such a world of dust motes to reach that place. He thinks thus: 『By what supernormal power can I cross over such a world to reach that place?』 Such a person then thinks: 『If I now rely on the Tathāgata's supernormal power, I should be able to cross over such a world to reach that place.』 Mañjuśrī! Once such a person has thought this, he immediately relies on the Tathāgata's supernormal power and sets out on that path. Mañjuśrī! What do you think? Can the Tathāgata's supernormal power quickly cross over that world for such a person?』
Mañjuśrī replied: 『It can cross over.』
The Buddha said: 『So it is. Mañjuśrī! If a good man or good woman, having generated the mind of anuttarā-samyak-saṃbodhi-citta (unsurpassed, perfect, complete enlightenment), does not dwell with or follow any of the Śrāvakayāna practitioners, does not associate with any of the Śrāvakayāna practitioners, does not learn from any of the Śrāvakayāna practitioners, does not make them acquaintances, does not exchange wealth, does not practice the same way, does not speak together, does not live together; whether in the forest, in a monastery, or in a place for walking meditation, they do not walk in the same place; they do not read or recite the teachings of the Śrāvakayāna, do not contemplate or believe in the teachings of the Śrāvakayāna, do not teach others to read or recite, not even a single verse. They do not appropriately read or recite the Śrāvakayāna, nor do they teach others to do so. If they read, they read the Mahāyāna (Great Vehicle); if they recite, they recite the Mahāyāna; they also teach others to read and recite the Mahāyāna; if they speak, they speak of the Mahāyāna. Such a person is pure in body, speech, and mind, upholds the precepts well, and also causes others to be pure in body, speech, and mind, causing them to abide in good dharmas. They respect, with right intention, and follow in practice those who cultivate the Mahāyāna, such as Bodhisattva-mahāsattvas (great being bodhisattvas), those who read the Mahāyāna, those who recite the Mahāyāna, those who embrace the Mahāyāna, associating with them and following them without abandoning them.』
，依附親近、如法供養，共為知識、與共同住；若在林中、若在寺舍、若經行處，與共同行。于大乘人、攝大乘人、受大乘人、持大乘人，第一敬重最勝供養，所謂燈明，種種華香、末香、涂香、妙鬘涂身，如是供養。如是之人讀誦大乘，第一喜心教他人讀教他人誦，心不輕蔑未學菩薩。于余菩薩安住令學，常說愛語、說美妙語。如是之人乃至失命身死因緣不捨大乘，常攝一切行大乘人、學大乘人、讀大乘人、誦大乘人、攝大乘人，第一敬重，心生大喜設大供養，亦令他人如是修學有大深心。彼人如是，無人憎惡、不與諍對，常求一切未曾聞經，第一深心殷重心求，心常敬重所從聞者。于彼人所生於師心，亦令他人如是修學，心不輕蔑未學菩薩。於他人過若實不實，不說不抂、不求他便，亦教他人如是修學。
「文殊師利！如是菩薩恒自觀察失菩提心諸眾生界，亦常教他如是觀察失菩提心諸眾生界；如是菩薩恒自觀察失菩薩行諸眾生界，亦常教他如是觀察失菩薩行諸眾生界；如是菩薩恒自觀察失菩提業諸眾生界，亦常教他如是觀察失菩提業諸眾生界；如是菩薩恒自觀察失菩薩道諸眾生界，亦常教他如是觀察失菩薩道諸眾生界；如是菩薩恒自觀察失於一切菩薩威儀諸眾生界，亦常教他如是觀察失於一切菩薩威儀諸
【現代漢語翻譯】 現代漢語譯本 （菩薩）依附親近（善知識），如法供養（善知識），共同成為（修行的）知識，與（善知識）共同居住；如果在林中、如果在寺舍、如果在經行的地方，與（善知識）共同行走。對於修習大乘的人、攝受大乘的人、接受大乘的人、奉持大乘的人，給予第一等的敬重和最殊勝的供養，比如燈明，各種鮮花香料、末香、涂香、美妙的花鬘涂身，像這樣供養。（菩薩）對於這樣的人讀誦大乘經典，內心充滿喜悅，教他人讀誦，不輕視尚未學習的菩薩。對於其他的菩薩，安住于（正法）並引導他們學習，經常說愛語、說美妙的語言。這樣的人乃至失去生命，身死之際，也不會捨棄大乘，經常攝受一切行大乘的人、學大乘的人、讀大乘的人、誦大乘的人、攝受大乘的人，給予第一等的敬重，內心充滿喜悅，設定盛大的供養，也令他人像這樣修學，具有廣大的深心。這樣的人，沒有人憎恨、不與人爭論，經常尋求一切未曾聽聞的經典，以第一等的深心和殷重的心去尋求，內心經常敬重從其處聽聞佛法的人。對於那個人生起如同師長的心，也令他人像這樣修學，不輕視尚未學習的菩薩。對於他人的過失，無論是真實的還是不真實的，不說，不歪曲，不求自己的方便，也教他人像這樣修學。
『文殊師利（Manjushri，菩薩名）！這樣的菩薩經常自己觀察失去菩提心的眾生界，也經常教他人像這樣觀察失去菩提心的眾生界；這樣的菩薩經常自己觀察失去菩薩行的眾生界，也經常教他人像這樣觀察失去菩薩行的眾生界；這樣的菩薩經常自己觀察失去菩提業的眾生界，也經常教他人像這樣觀察失去菩提業的眾生界；這樣的菩薩經常自己觀察失去菩薩道的眾生界，也經常教他人像這樣觀察失去菩薩道的眾生界；這樣的菩薩經常自己觀察失去一切菩薩威儀的眾生界，也經常教他人像這樣觀察失去一切菩薩威儀的眾
【English Translation】 English version (The Bodhisattva) relies on and draws near to (good spiritual friends), makes offerings to (them) according to the Dharma, shares knowledge (of practice) with them, and dwells together with (them); whether in the forest, in a monastery, or in a place for walking meditation, they walk together with (them). To those who practice the Great Vehicle, embrace the Great Vehicle, receive the Great Vehicle, and uphold the Great Vehicle, they offer the utmost respect and the most excellent offerings, such as lamps, various flowers and incense, powdered incense, scented paste, and beautiful garlands to adorn the body, making offerings in this way. When such people read and recite the Great Vehicle scriptures, (the Bodhisattva) feels great joy and teaches others to read and recite them, without looking down upon Bodhisattvas who have not yet learned. For other Bodhisattvas, (the Bodhisattva) abides in (the Dharma) and guides them to learn, always speaking loving words and beautiful speech. Such a person, even at the cost of their life, will not abandon the Great Vehicle, constantly embracing all those who practice the Great Vehicle, learn the Great Vehicle, read the Great Vehicle, recite the Great Vehicle, and embrace the Great Vehicle, offering the utmost respect, feeling great joy in their heart, and setting up grand offerings, also causing others to cultivate and learn in this way, possessing a great and profound mind. Such a person is not hated by anyone, does not argue with anyone, and constantly seeks all scriptures that have not yet been heard, seeking them with the utmost depth of mind and earnestness, always respecting those from whom they hear the Dharma. Towards that person, they generate a mind like that of a teacher, and also cause others to cultivate and learn in this way, without looking down upon Bodhisattvas who have not yet learned. Regarding the faults of others, whether real or unreal, they do not speak of them, do not distort them, do not seek their own advantage, and also teach others to cultivate and learn in this way.
'Manjushri (Manjushri, name of a Bodhisattva)! Such a Bodhisattva constantly observes the realms of sentient beings who have lost the mind of Bodhi, and also constantly teaches others to observe the realms of sentient beings who have lost the mind of Bodhi; such a Bodhisattva constantly observes the realms of sentient beings who have lost the practice of a Bodhisattva, and also constantly teaches others to observe the realms of sentient beings who have lost the practice of a Bodhisattva; such a Bodhisattva constantly observes the realms of sentient beings who have lost the karma of Bodhi, and also constantly teaches others to observe the realms of sentient beings who have lost the karma of Bodhi; such a Bodhisattva constantly observes the realms of sentient beings who have lost the path of a Bodhisattva, and also constantly teaches others to observe the realms of sentient beings who have lost the path of a Bodhisattva; such a Bodhisattva constantly observes the realms of sentient beings who have lost all the dignified conduct of a Bodhisattva, and also constantly teaches others to observe the realms of sentient beings who have lost all the dignified conduct of a Bodhisattva.'
眾生界；如是菩薩恒自觀察失菩薩取諸眾生界，亦常教他如是觀察失菩薩取諸眾生界；如是菩薩恒自觀察失於一切菩薩方便諸眾生界，亦常教他如是觀察失於一切菩薩方便諸眾生界；如是菩薩恒自觀察失菩薩意諸眾生界，亦常教他如是觀察失菩薩意諸眾生界；如是菩薩恒自觀察失於菩薩有為行力諸眾生界，亦常教他如是觀察失於菩薩有為行力諸眾生界；如是菩薩恒自觀察失於如法住菩薩行諸眾生界，亦常教他如是觀察失於如法住菩薩行諸眾生界；如是菩薩恒自觀察失於菩薩慈悲喜捨諸眾生界，亦常教他如是觀察失於菩薩慈悲喜捨諸眾生界；如是菩薩恒自佈施，亦教他施；如是菩薩自不抂他，亦教他人令不抂他；如是菩薩恒自觀察失於佛法諸眾生界，亦常教他如是觀察失於佛法諸眾生界；如是菩薩恒自觀察離善法欲諸眾生界，亦常教他如是觀察離善法欲諸眾生界；如是菩薩恒自觀察縛眾生界，亦常教他如是觀察縛眾生界；如是菩薩恒自觀察長久遠時病眾生界，亦常教他如是觀察長久遠時病眾生界；如是菩薩恒自觀察失正法行諸眾生界，亦常教他如是觀察失正法行諸眾生界；如是菩薩恒自觀察失於具足福德智等諸眾生界，亦常教他如是觀察失於具足福德智等諸眾生界；如是菩薩恒自觀察失於如來善根種子諸眾生界，亦常教
【現代漢語翻譯】 現代漢語譯本 菩薩應如是觀察眾生界（Sattvaloka，指有情眾生的世界），時常自我反省是否失去了菩薩應有的品質，從而接引眾生；也常常教導他人如此觀察，反省是否失去了菩薩應有的品質，從而接引眾生。 菩薩應如是觀察眾生界，時常自我反省是否失去了所有能利益眾生的菩薩方便法門，也常常教導他人如此觀察，反省是否失去了所有能利益眾生的菩薩方便法門。 菩薩應如是觀察眾生界，時常自我反省是否失去了菩薩的意念，也常常教導他人如此觀察，反省是否失去了菩薩的意念。 菩薩應如是觀察眾生界，時常自我反省是否失去了菩薩以有為之行所產生的力量，也常常教導他人如此觀察，反省是否失去了菩薩以有為之行所產生的力量。 菩薩應如是觀察眾生界，時常自我反省是否失去了如法安住于菩薩行，也常常教導他人如此觀察，反省是否失去了如法安住于菩薩行。 菩薩應如是觀察眾生界，時常自我反省是否失去了菩薩的慈悲喜捨之心，也常常教導他人如此觀察，反省是否失去了菩薩的慈悲喜捨之心。 菩薩應恒常自己行佈施，也教導他人行佈施；菩薩自己不做不正當的事，也教導他人不做不正當的事。 菩薩應如是觀察眾生界，時常自我反省是否失去了佛法，也常常教導他人如此觀察，反省是否失去了佛法。 菩薩應如是觀察眾生界，時常自我反省是否遠離了對善法的慾望，也常常教導他人如此觀察，反省是否遠離了對善法的慾望。 菩薩應如是觀察眾生界，時常自我反省是否被束縛于眾生界，也常常教導他人如此觀察，反省是否被束縛于眾生界。 菩薩應如是觀察眾生界，時常自我反省是否長久以來為疾病所困擾，也常常教導他人如此觀察，反省是否長久以來為疾病所困擾。 菩薩應如是觀察眾生界，時常自我反省是否失去了正法之行，也常常教導他人如此觀察，反省是否失去了正法之行。 菩薩應如是觀察眾生界，時常自我反省是否失去了具足福德智慧等等，也常常教導他人如此觀察，反省是否失去了具足福德智慧等等。 菩薩應如是觀察眾生界，時常自我反省是否失去了如來的善根種子，也常常教
【English Translation】 English version Thus, a Bodhisattva should observe the realm of beings (Sattvaloka, the world of sentient beings), constantly examining themselves for any loss of qualities befitting a Bodhisattva, thereby guiding beings; and also constantly teach others to observe in this way, examining themselves for any loss of qualities befitting a Bodhisattva, thereby guiding beings. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any loss of all the Bodhisattva's skillful means that can benefit beings, and also constantly teach others to observe in this way, examining themselves for any loss of all the Bodhisattva's skillful means that can benefit beings. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any loss of the Bodhisattva's intention, and also constantly teach others to observe in this way, examining themselves for any loss of the Bodhisattva's intention. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any loss of the power generated by the Bodhisattva's active conduct, and also constantly teach others to observe in this way, examining themselves for any loss of the power generated by the Bodhisattva's active conduct. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any loss of abiding in the Bodhisattva's practice in accordance with the Dharma, and also constantly teach others to observe in this way, examining themselves for any loss of abiding in the Bodhisattva's practice in accordance with the Dharma. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any loss of the Bodhisattva's loving-kindness, compassion, joy, and equanimity, and also constantly teach others to observe in this way, examining themselves for any loss of the Bodhisattva's loving-kindness, compassion, joy, and equanimity. Thus, a Bodhisattva should constantly practice giving themselves, and also teach others to give; a Bodhisattva themselves should not do wrong, and also teach others not to do wrong. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any loss of the Buddha's Dharma, and also constantly teach others to observe in this way, examining themselves for any loss of the Buddha's Dharma. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any departure from the desire for good Dharma, and also constantly teach others to observe in this way, examining themselves for any departure from the desire for good Dharma. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any bondage to the realm of beings, and also constantly teach others to observe in this way, examining themselves for any bondage to the realm of beings. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any long-term affliction with illness, and also constantly teach others to observe in this way, examining themselves for any long-term affliction with illness. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any loss of the practice of the true Dharma, and also constantly teach others to observe in this way, examining themselves for any loss of the practice of the true Dharma. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any loss of possessing merit, wisdom, and so on, and also constantly teach others to observe in this way, examining themselves for any loss of possessing merit, wisdom, and so on. Thus, a Bodhisattva should observe the realm of beings, constantly examining themselves for any loss of the seeds of the Tathagata's good roots, and also constantly teach
他如是觀察失於如來善根種子諸眾生界；如是菩薩恒自觀察一切孤獨諸眾生界，亦常教他如是觀察一切孤獨諸眾生界；如是菩薩恒自觀察一切久睡諸眾生界，亦常教他如是觀察一切久睡諸眾生界；如是菩薩恒自觀察下劣種姓諸眾生界，亦常教他如是觀察下劣種姓諸眾生界；如是菩薩恒自觀察失大乘信諸眾生界，亦常教他如是觀察失大乘信諸眾生界；如是菩薩恒自觀察失於持戒諸眾生界，亦常教他如是觀察失於持戒諸眾生界；如是菩薩恒自觀察失順入法諸眾生界，亦常教他如是觀察失順入法諸眾生界；如是菩薩恒自觀察失忍樂行諸眾生界，亦常教他如是觀察失忍樂行諸眾生界；如是菩薩恒自觀察失奢摩他、毗婆舍那諸眾生界，亦常教他如是觀察失奢摩他、毗婆舍那諸眾生界；如是菩薩恒自觀察失施調御持戒樂行諸眾生界，亦常教他如是觀察失施調御持戒樂行諸眾生界；如是菩薩恒自觀察失念意行知足慚愧諸眾生界，亦常教他如是觀察失念意行知足慚愧諸眾生界；如是菩薩恒自觀察失次第入波羅蜜道諸眾生界，亦常教他如是觀察失次第入波羅蜜道諸眾生界；如是菩薩恒自觀察失佛善根諸眾生界，亦常教他如是觀察失佛善根諸眾生界；如是菩薩恒自觀察失善知識諸眾生界，亦常教他如是觀察失善知識諸眾生界；如是菩薩恒自
觀察失於利益一切眾生諸眾生界，亦常教他如是觀察失於利益一切眾生諸眾生界；如是菩薩恒自觀察失法隨順諸眾生界，亦常教他如是觀察失法隨順諸眾生界；如是菩薩恒自觀察失智隨順諸眾生界，亦常教他如是觀察失智隨順諸眾生界；如是菩薩恒自觀察失義隨順諸眾生界，亦常教他如是觀察失義隨順諸眾生界；如是菩薩恒自觀察失於了義修多羅義諸眾生界，亦常教他如是觀察失於了義修多羅義諸眾生界；如是菩薩恒自觀察失四正勤諸眾生界，亦常教他如是觀察失四正勤諸眾生界；如是菩薩恒自觀察失實法律語說善行諸眾生界，亦常教他如是觀察失實法律語說善行諸眾生界；如是菩薩恒自觀察貧眾生界，亦常教他如是觀察貧眾生界；如是菩薩恒自觀察一切世界慈心普遍，亦常教他如是觀察一切世界慈心普遍。
「有如是心：『彼諸眾生無主無歸；彼諸眾生一切焰然；彼諸眾生一切無舍；彼諸眾生一切無救；彼諸眾生一切無明。我於何時能為作主，與作歸依、與作舍宅、與作救護、與作燈明？』
「文殊師利！譬如有大迦樓羅王少壯多力，隨心憶念何所悕望，則能飛上須彌山頂，爾乃下入大海之中，取龍婦女舉在虛空。如是，如是。文殊師利！如來神通乘行菩薩，有大福德善根勢力，速疾奮迅，隨何等處如
【現代漢語翻譯】 現代漢語譯本 菩薩常常觀察那些失去利益的一切眾生以及所有眾生的境界，也常常教導他人這樣觀察那些失去利益的一切眾生以及所有眾生的境界；菩薩常常自己觀察那些迷失正法、順應世俗的眾生境界，也常常教導他人這樣觀察那些迷失正法、順應世俗的眾生境界；菩薩常常自己觀察那些失去智慧、順應世俗的眾生境界，也常常教導他人這樣觀察那些失去智慧、順應世俗的眾生境界；菩薩常常自己觀察那些失去正義、順應世俗的眾生境界，也常常教導他人這樣觀察那些失去正義、順應世俗的眾生境界；菩薩常常自己觀察那些迷失了義修多羅（指究竟了義的經典）之義的眾生境界，也常常教導他人這樣觀察那些迷失了義修多羅之義的眾生境界；菩薩常常自己觀察那些失去四正勤（斷惡、修善的四種精進）的眾生境界，也常常教導他人這樣觀察那些失去四正勤的眾生境界；菩薩常常自己觀察那些失去真實法律的言語和善行的眾生境界，也常常教導他人這樣觀察那些失去真實法律的言語和善行的眾生境界；菩薩常常自己觀察那些貧困的眾生境界，也常常教導他人這樣觀察那些貧困的眾生境界；菩薩常常自己觀察以慈悲心普遍關懷一切世界的眾生，也常常教導他人這樣觀察以慈悲心普遍關懷一切世界的眾生。
菩薩心中常有這樣的想法：『這些眾生沒有依靠，沒有歸宿；這些眾生都在苦難中燃燒；這些眾生沒有可以依靠的；這些眾生沒有救護；這些眾生都在無明之中。我什麼時候才能成為他們的依靠，成為他們的歸宿，成為他們的家園，成為他們的救護，成為他們的光明？』
文殊師利（Manjushri，菩薩名）！譬如有一隻強大的迦樓羅王（Garuda, 印度神話中的一種巨鳥），年輕力壯，隨心所想，就能飛上須彌山（Mount Sumeru，佛教宇宙觀中的聖山）頂，然後下入大海之中，抓取龍族的婦女，舉在虛空中。像這樣，像這樣。文殊師利！如來以神通力加持的菩薩，具有大福德和善根的力量，迅速敏捷，無論在何處，都能像...
【English Translation】 English version The Bodhisattva constantly observes all sentient beings and the realms of all beings who have lost their benefit, and also constantly teaches others to observe all sentient beings and the realms of all beings who have lost their benefit; the Bodhisattva constantly observes the realms of beings who have lost the Dharma and follow worldly ways, and also constantly teaches others to observe the realms of beings who have lost the Dharma and follow worldly ways; the Bodhisattva constantly observes the realms of beings who have lost wisdom and follow worldly ways, and also constantly teaches others to observe the realms of beings who have lost wisdom and follow worldly ways; the Bodhisattva constantly observes the realms of beings who have lost righteousness and follow worldly ways, and also constantly teaches others to observe the realms of beings who have lost righteousness and follow worldly ways; the Bodhisattva constantly observes the realms of beings who have lost the meaning of the 'Liao Yi Xiu Duo Luo' (referring to the sutras of ultimate meaning), and also constantly teaches others to observe the realms of beings who have lost the meaning of the 'Liao Yi Xiu Duo Luo'; the Bodhisattva constantly observes the realms of beings who have lost the Four Right Exertions (four kinds of diligence in cutting off evil and cultivating good), and also constantly teaches others to observe the realms of beings who have lost the Four Right Exertions; the Bodhisattva constantly observes the realms of beings who have lost truthful legal speech and good deeds, and also constantly teaches others to observe the realms of beings who have lost truthful legal speech and good deeds; the Bodhisattva constantly observes the realms of impoverished beings, and also constantly teaches others to observe the realms of impoverished beings; the Bodhisattva constantly observes all worlds with universal loving-kindness, and also constantly teaches others to observe all worlds with universal loving-kindness.
Having such a thought: 'These beings have no master, no refuge; these beings are all ablaze; these beings have nothing to rely on; these beings have no salvation; these beings are all in ignorance. When will I be able to be their master, give them refuge, give them a home, give them salvation, give them light?'
Manjushri (Manjushri, name of a Bodhisattva)! For example, a great Garuda King (Garuda, a mythical bird in Indian mythology), young and strong, can fly to the top of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) at will, and then descend into the sea, seize the dragon women, and hold them in the sky. Like this, like this. Manjushri! The Bodhisattva empowered by the supernatural power of the Tathagata (another name for Buddha), with great merit and the power of good roots, is swift and agile, and wherever he is, he can like...
來眾會，隨心欲往則能疾到。一切惡道惡業眾生所生之處，皆悉能到，能與作主、作歸依處，令離諸惡，與作舍宅、與作救護、與作燈明。文殊師利！此是如來神通乘行菩薩應知。
「文殊師利！若善男子若善女人，以天妙衣、天百味食，于日日中施與十方一切世界微塵等數諸佛如來，一一如來日日如是。復持珠寶滿於恒河沙等世界，以用佈施。如是乃至恒河沙劫常如是施，所有福德；文殊師利！若復更有若善男子若善女人，教一眾生令其得住須陀洹果，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能安十方一切世界微塵等數一切眾生，悉令得住須陀洹果，所有福德；文殊師利！若復更有若善男子若善女人，教一眾生令其得住斯陀含果，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能安十方一切世界微塵等數一切眾生，悉令得住斯陀含果，所有福德；文殊師利！若復更有若善男子若善女人，教一眾生令其得住阿那含果，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能安十方一切世界微塵等數一切眾生，悉令得住阿那含果，所有福德；文殊師利！若復更有若善男子若善女人，教一眾生令其得住阿羅漢果，此福勝彼過阿僧祇。
「文殊師利！若善男子若善
【現代漢語翻譯】 現代漢語譯本 大眾聚集，能夠隨心所欲地快速到達任何地方。對於所有惡道和惡業眾生所出生的地方，都能夠到達，能夠為他們做主、成為他們的歸依之處，使他們脫離各種惡行，為他們提供住所、救護和光明。文殊師利（Manjushri，菩薩名）！這就是如來神通乘菩薩應該瞭解的。 『文殊師利（Manjushri，菩薩名）！如果善男子或善女人，每天用天上的美妙衣物、天上的各種美味食物，佈施給十方一切世界如微塵數量一樣多的諸佛如來，並且每一位如來每天都這樣佈施。又用充滿恒河沙數量一樣多的世界的珠寶來進行佈施。像這樣乃至恒河沙劫的時間都持續佈施，所獲得的福德；文殊師利（Manjushri，菩薩名）！如果再有善男子或善女人，教導一個眾生使他證得須陀洹果（Srotaapanna，入流果），這個福德勝過前者無數倍。』 『文殊師利（Manjushri，菩薩名）！如果善男子或善女人，能夠使十方一切世界如微塵數量一樣多的一切眾生，都證得須陀洹果（Srotaapanna，入流果），所獲得的福德；文殊師利（Manjushri，菩薩名）！如果再有善男子或善女人，教導一個眾生使他證得斯陀含果（Sakrdagamin，一來果），這個福德勝過前者無數倍。』 『文殊師利（Manjushri，菩薩名）！如果善男子或善女人，能夠使十方一切世界如微塵數量一樣多的一切眾生，都證得斯陀含果（Sakrdagamin，一來果），所獲得的福德；文殊師利（Manjushri，菩薩名）！如果再有善男子或善女人，教導一個眾生使他證得阿那含果（Anagamin，不還果），這個福德勝過前者無數倍。』 『文殊師利（Manjushri，菩薩名）！如果善男子或善女人，能夠使十方一切世界如微塵數量一樣多的一切眾生，都證得阿那含果（Anagamin，不還果），所獲得的福德；文殊師利（Manjushri，菩薩名）！如果再有善男子或善女人，教導一個眾生使他證得阿羅漢果（Arhat，無學果），這個福德勝過前者無數倍。』 『文殊師利（Manjushri，菩薩名）！如果善男子或善
【English Translation】 English version The assembly gathers, able to quickly reach wherever they desire. They can reach all places where beings of evil paths and evil karma are born, able to be their master, their place of refuge, causing them to be free from all evils, providing them with dwellings, protection, and light. Manjushri (Manjushri, name of a Bodhisattva)! This is what a Bodhisattva who travels on the Tathagata's (Tathagata, meaning 'Thus Gone One') path of spiritual power should know. 'Manjushri (Manjushri, name of a Bodhisattva)! If a good man or good woman uses celestial exquisite clothing and celestial delicacies to give alms daily to Buddhas and Tathagatas (Tathagata, meaning 'Thus Gone One') as numerous as dust motes in all the worlds of the ten directions, and each Tathagata (Tathagata, meaning 'Thus Gone One') receives such offerings daily. Furthermore, they use jewels to fill worlds as numerous as the sands of the Ganges River for almsgiving. If they continue to give alms in this way for kalpas (kalpas, eons) as numerous as the sands of the Ganges River, the merit they acquire; Manjushri (Manjushri, name of a Bodhisattva)! If there is another good man or good woman who teaches one being to attain the Srotaapanna fruit (Srotaapanna, stream-enterer), this merit surpasses the former by countless times.' 'Manjushri (Manjushri, name of a Bodhisattva)! If a good man or good woman can settle all beings, as numerous as dust motes in all the worlds of the ten directions, and cause them all to attain the Srotaapanna fruit (Srotaapanna, stream-enterer), the merit they acquire; Manjushri (Manjushri, name of a Bodhisattva)! If there is another good man or good woman who teaches one being to attain the Sakrdagamin fruit (Sakrdagamin, once-returner), this merit surpasses the former by countless times.' 'Manjushri (Manjushri, name of a Bodhisattva)! If a good man or good woman can settle all beings, as numerous as dust motes in all the worlds of the ten directions, and cause them all to attain the Sakrdagamin fruit (Sakrdagamin, once-returner), the merit they acquire; Manjushri (Manjushri, name of a Bodhisattva)! If there is another good man or good woman who teaches one being to attain the Anagamin fruit (Anagamin, non-returner), this merit surpasses the former by countless times.' 'Manjushri (Manjushri, name of a Bodhisattva)! If a good man or good woman can settle all beings, as numerous as dust motes in all the worlds of the ten directions, and cause them all to attain the Anagamin fruit (Anagamin, non-returner), the merit they acquire; Manjushri (Manjushri, name of a Bodhisattva)! If there is another good man or good woman who teaches one being to attain the Arhat fruit (Arhat, one who is worthy), this merit surpasses the former by countless times.' 'Manjushri (Manjushri, name of a Bodhisattva)! If a good man or good
女人，能安十方一切世界微塵等數一切眾生，悉令得住阿羅漢果，所有福德；文殊師利！若復更有若善男子若善女人，教一眾生令其得住辟支佛道，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能安十方一切世界微塵等數一切眾生，悉令得住辟支佛道，所有福德；文殊師利！若復更有若善男子若善女人，令一眾生住羊乘行菩提之心，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能安十方一切世界微塵等數一切眾生，住羊乘行菩提之心，所有福德；文殊師利！若復更有若善男子若善女人，令一眾生住象乘行菩提之心，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能安十方一切世界微塵等數一切眾生，住象乘行菩提之心，所有福德；文殊師利！若復更有若善男子若善女人，令一眾生住于月日神通乘行菩提之心，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能令十方一切世界微塵等數一切眾生，悉住月日神通乘行菩提之心，所有福德；文殊師利！若復更有若善男子若善女人，令一眾生住于聲聞神通乘行菩提之心，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能安十方一切世界微塵等數一切眾生，悉住聲聞神通乘行菩提之心，所有福德；
【現代漢語翻譯】 現代漢語譯本： 『文殊師利（Manjushri，菩薩名）！如果有人能使十方一切世界如微塵般眾多的眾生，都安住于阿羅漢（Arhat，斷盡煩惱，證入涅槃的小乘修行者）的果位，他所獲得的福德；文殊師利！如果再有善男子或善女人，教導一個眾生使其安住于辟支佛（Pratyekabuddha，不依師教，自悟緣起的修行者）的道果，這後者的福德勝過前者，超過阿僧祇（asamkhya，極大的數字單位）。』 『文殊師利！如果善男子或善女人，能使十方一切世界如微塵般眾多的眾生，都安住于辟支佛的道果，他所獲得的福德；文殊師利！如果再有善男子或善女人，使一個眾生生起羊乘（Sravakayana，聲聞乘，小乘）的菩提心（bodhicitta，覺悟之心），這後者的福德勝過前者，超過阿僧祇。』 『文殊師利！如果善男子或善女人，能使十方一切世界如微塵般眾多的眾生，都安住于羊乘的菩提心，他所獲得的福德；文殊師利！如果再有善男子或善女人，使一個眾生生起象乘（Mahayana，大乘）的菩提心，這後者的福德勝過前者，超過阿僧祇。』 『文殊師利！如果善男子或善女人，能使十方一切世界如微塵般眾多的眾生，都安住于象乘的菩提心，他所獲得的福德；文殊師利！如果再有善男子或善女人，使一個眾生生起月日神通乘（Chandra-Surya-abhijna-yana，以日月光明比喻的甚深禪定）的菩提心，這後者的福德勝過前者，超過阿僧祇。』 『文殊師利！如果善男子或善女人，能使十方一切世界如微塵般眾多的眾生，都安住于月日神通乘的菩提心，他所獲得的福德；文殊師利！如果再有善男子或善女人，使一個眾生生起聲聞神通乘（Sravaka-abhijna-yana，聲聞乘的神通）的菩提心，這後者的福德勝過前者，超過阿僧祇。』 『文殊師利！如果善男子或善女人，能使十方一切世界如微塵般眾多的眾生，都安住于聲聞神通乘的菩提心，他所獲得的福德；』
【English Translation】 English version: 『Manjushri (Manjushri, name of a Bodhisattva)! If someone could settle all beings, as numerous as dust motes in all the worlds of the ten directions, in the fruit of Arhat (Arhat, a practitioner of the Hinayana who has cut off all afflictions and entered Nirvana), the merit they would obtain; Manjushri! If there were further a good man or a good woman who taught one being to settle in the path of Pratyekabuddha (Pratyekabuddha, a practitioner who awakens to dependent origination without a teacher), the merit of the latter would surpass that of the former by more than asamkhya (asamkhya, an extremely large numerical unit).』 『Manjushri! If a good man or a good woman could settle all beings, as numerous as dust motes in all the worlds of the ten directions, in the path of Pratyekabuddha, the merit they would obtain; Manjushri! If there were further a good man or a good woman who caused one being to abide in the Bodhi-mind (bodhicitta, the mind of enlightenment) of the Sravakayana (Sravakayana, the Hearer Vehicle, Hinayana), the merit of the latter would surpass that of the former by more than asamkhya.』 『Manjushri! If a good man or a good woman could settle all beings, as numerous as dust motes in all the worlds of the ten directions, in the Bodhi-mind of the Sravakayana, the merit they would obtain; Manjushri! If there were further a good man or a good woman who caused one being to abide in the Bodhi-mind of the Mahayana (Mahayana, the Great Vehicle), the merit of the latter would surpass that of the former by more than asamkhya.』 『Manjushri! If a good man or a good woman could settle all beings, as numerous as dust motes in all the worlds of the ten directions, in the Bodhi-mind of the Mahayana, the merit they would obtain; Manjushri! If there were further a good man or a good woman who caused one being to abide in the Bodhi-mind of the Chandra-Surya-abhijna-yana (Chandra-Surya-abhijna-yana, profound samadhi likened to the light of the sun and moon), the merit of the latter would surpass that of the former by more than asamkhya.』 『Manjushri! If a good man or a good woman could cause all beings, as numerous as dust motes in all the worlds of the ten directions, to abide in the Bodhi-mind of the Chandra-Surya-abhijna-yana, the merit they would obtain; Manjushri! If there were further a good man or a good woman who caused one being to abide in the Bodhi-mind of the Sravaka-abhijna-yana (Sravaka-abhijna-yana, the superknowledges of the Hearer Vehicle), the merit of the latter would surpass that of the former by more than asamkhya.』 『Manjushri! If a good man or a good woman could settle all beings, as numerous as dust motes in all the worlds of the ten directions, in the Bodhi-mind of the Sravaka-abhijna-yana, the merit they would obtain;』
文殊師利！若復更有若善男子若善女人，令一眾生得住如來神通乘行菩提之心，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中施與十方一切世界微塵等數一切眾生，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子若善女人，惟以一食於一日中，一時施與一優婆塞，信入三歸受持五戒、于佛法中清凈心者，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣天百味食，于日日中施與十方一切世界微塵等數諸優婆塞，信入三歸受持五戒、于佛法中信清凈者，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子若善女人，惟以一食於一日中，一時施與八輩僧中最初一人，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中施與十方一切世界微塵等數八輩僧中初第一人，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子若善女人，惟以一食於一日中，一時施與一須陀洹，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中施與十方一切世界微塵等數須陀洹人，如是乃至恒河沙劫，常如是施，所有福德；文殊
【現代漢語翻譯】 現代漢語譯本 文殊師利（Manjushri，菩薩名）！如果再有善男子或善女人，能使一個眾生安住于如來的神通乘，發起菩提之心，這種福德勝過前者無數阿僧祇（asamkhya，極大的數字單位）。 『文殊師利！如果善男子或善女人，能以天衣、天上的各種美食，在每天施與十方一切世界如微塵般眾多的眾生，這樣乃至像恒河沙（Ganges river sand，數量極多）那樣多的劫數，常常這樣佈施，所獲得的福德；文殊師利！如果再有善男子或善女人，僅僅用一份食物在一天之中，一次施與一位優婆塞（upasaka，在家男居士），此人對三歸依（皈依佛、皈依法、皈依僧）有信心，受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），並且在佛法中保持清凈心，這種福德勝過前者無數阿僧祇。 『文殊師利！如果善男子或善女人，能以天衣、天上的各種美食，在每天施與十方一切世界如微塵般眾多的優婆塞，這些優婆塞對三歸依有信心，受持五戒，並且在佛法中具有清凈的信心，這樣乃至像恒河沙那樣多的劫數，常常這樣佈施，所獲得的福德；文殊師利！如果再有善男子或善女人，僅僅用一份食物在一天之中，一次施與八輩僧（佛教僧團的八種類型）中最開始的一位，這種福德勝過前者無數阿僧祇。 『文殊師利！如果善男子或善女人，能以天衣、天上的各種美食，在每天施與十方一切世界如微塵般眾多的八輩僧中的第一位，這樣乃至像恒河沙那樣多的劫數，常常這樣佈施，所獲得的福德；文殊師利！如果再有善男子或善女人，僅僅用一份食物在一天之中，一次施與一位須陀洹（srotapanna，佛教四果位中的初果），這種福德勝過前者無數阿僧祇。 『文殊師利！如果善男子或善女人，能以天衣、天上的各種美食，在每天施與十方一切世界如微塵般眾多的須陀洹人，這樣乃至像恒河沙那樣多的劫數，常常這樣佈施，所獲得的福德；文殊師利！
【English Translation】 English version Manjushri (Manjushri, name of a Bodhisattva)! If there is again a good man or a good woman who causes one sentient being to abide in the supernatural power vehicle of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) and generates the mind of Bodhi (Bodhi, enlightenment), this merit surpasses the former by countless asamkhyas (asamkhya, an extremely large numerical unit). 'Manjushri! If a good man or a good woman can, with heavenly garments and heavenly delicacies, daily give to all sentient beings as numerous as dust motes in all worlds of the ten directions, and continue to give in this way for as many kalpas (kalpa, an aeon) as there are sands in the Ganges River (Ganges river sand, extremely numerous), the merit they acquire; Manjushri! If there is again a good man or a good woman who, with just one meal in one day, gives once to one upasaka (upasaka, a male lay Buddhist), who has faith in the Three Refuges (Buddha, Dharma, Sangha), upholds the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants), and has a pure mind in the Buddhadharma, this merit surpasses the former by countless asamkhyas. 'Manjushri! If a good man or a good woman can, with heavenly garments and heavenly delicacies, daily give to all upasakas as numerous as dust motes in all worlds of the ten directions, who have faith in the Three Refuges, uphold the Five Precepts, and have pure faith in the Buddhadharma, and continue to give in this way for as many kalpas as there are sands in the Ganges River, the merit they acquire; Manjushri! If there is again a good man or a good woman who, with just one meal in one day, gives once to the very first of the Eight Assemblies of Sangha (Eight Assemblies of Sangha, eight types of Buddhist monastic community), this merit surpasses the former by countless asamkhyas. 'Manjushri! If a good man or a good woman can, with heavenly garments and heavenly delicacies, daily give to the very first of the Eight Assemblies of Sangha as numerous as dust motes in all worlds of the ten directions, and continue to give in this way for as many kalpas as there are sands in the Ganges River, the merit they acquire; Manjushri! If there is again a good man or a good woman who, with just one meal in one day, gives once to one Srotapanna (Srotapanna, 'stream-enterer', the first of the four stages of enlightenment), this merit surpasses the former by countless asamkhyas. 'Manjushri! If a good man or a good woman can, with heavenly garments and heavenly delicacies, daily give to Srotapannas as numerous as dust motes in all worlds of the ten directions, and continue to give in this way for as many kalpas as there are sands in the Ganges River, the merit they acquire; Manjushri!
師利！若復更有若善男子若善女人，惟以一食於一日中，一時施與一斯陀含，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中施與十方一切世界微塵等數斯陀含人，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子若善女人，惟以一食於一日中一時施與一阿那含，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中施與十方一切世界微塵等數阿那含人，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子若善女人，惟以一食於一日中，一時施與一阿羅漢，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中施與十方一切世界微塵等數阿羅漢人，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子若善女人，惟以一食於一日中，一時施與一辟支佛，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中，施與十方一切世界微塵等數辟支佛人，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子若善女人，惟以一食於一日中，一時施與一羊乘行菩薩眾生，此福勝彼過阿
【現代漢語翻譯】 現代漢語譯本 『師利（Śrī）！如果再有善男子或善女人，僅僅用一日中的一餐飯，在同一時間佈施給一位斯陀含（Srotāpanna，入流果），這所獲得的福報勝過之前所說的阿僧祇（asaṃkhya，無數）。』 『文殊師利（Mañjuśrī）！如果善男子或善女人，能用天衣、天上的各種美食，在每天都佈施給十方一切世界如微塵般多的斯陀含人，這樣一直到恒河沙劫（gaṅgā-nadī-bālikā，極長的時間），都持續不斷地佈施，所有這些福德；文殊師利！如果再有善男子或善女人，僅僅用一日中的一餐飯，在同一時間佈施給一位阿那含（Anāgāmin，不還果），這所獲得的福報勝過之前所說的阿僧祇。』 『文殊師利！如果善男子或善女人，能用天衣、天上的各種美食，在每天都佈施給十方一切世界如微塵般多的阿那含人，這樣一直到恒河沙劫，都持續不斷地佈施，所有這些福德；文殊師利！如果再有善男子或善女人，僅僅用一日中的一餐飯，在同一時間佈施給一位阿羅漢（Arhat，無學），這所獲得的福報勝過之前所說的阿僧祇。』 『文殊師利！如果善男子或善女人，能用天衣、天上的各種美食，在每天都佈施給十方一切世界如微塵般多的阿羅漢，這樣一直到恒河沙劫，都持續不斷地佈施，所有這些福德；文殊師利！如果再有善男子或善女人，僅僅用一日中的一餐飯，在同一時間佈施給一位辟支佛（Pratyekabuddha，緣覺），這所獲得的福報勝過之前所說的阿僧祇。』 『文殊師利！如果善男子或善女人，能用天衣、天上的各種美食，在每天都佈施給十方一切世界如微塵般多的辟支佛，這樣一直到恒河沙劫，都持續不斷地佈施，所有這些福德；文殊師利！如果再有善男子或善女人，僅僅用一日中的一餐飯，在同一時間佈施給一位修習羊乘的菩薩眾生，這所獲得的福報勝過之前所說的阿
【English Translation】 English version 『Śrī! If there is again a good man or a good woman who, with just one meal in one day, at one time gives to one Srotāpanna (stream-enterer), this merit surpasses the asaṃkhya (innumerable) mentioned before.』 『Mañjuśrī! If a good man or a good woman can, with heavenly clothes and heavenly foods of a hundred flavors, daily give to as many Srotāpannas as there are dust motes in all the worlds of the ten directions, and continue to give in this way for as many kalpas as there are sands in the Ganges River (gaṅgā-nadī-bālikā, extremely long time), all the merit of such giving; Mañjuśrī! If there is again a good man or a good woman who, with just one meal in one day, at one time gives to one Anāgāmin (non-returner), this merit surpasses the asaṃkhya mentioned before.』 『Mañjuśrī! If a good man or a good woman can, with heavenly clothes and heavenly foods of a hundred flavors, daily give to as many Anāgāmins as there are dust motes in all the worlds of the ten directions, and continue to give in this way for as many kalpas as there are sands in the Ganges River, all the merit of such giving; Mañjuśrī! If there is again a good man or a good woman who, with just one meal in one day, at one time gives to one Arhat (worthy one), this merit surpasses the asaṃkhya mentioned before.』 『Mañjuśrī! If a good man or a good woman can, with heavenly clothes and heavenly foods of a hundred flavors, daily give to as many Arhats as there are dust motes in all the worlds of the ten directions, and continue to give in this way for as many kalpas as there are sands in the Ganges River, all the merit of such giving; Mañjuśrī! If there is again a good man or a good woman who, with just one meal in one day, at one time gives to one Pratyekabuddha (solitary buddha), this merit surpasses the asaṃkhya mentioned before.』 『Mañjuśrī! If a good man or a good woman can, with heavenly clothes and heavenly foods of a hundred flavors, daily give to as many Pratyekabuddhas as there are dust motes in all the worlds of the ten directions, and continue to give in this way for as many kalpas as there are sands in the Ganges River, all the merit of such giving; Mañjuśrī! If there is again a good man or a good woman who, with just one meal in one day, at one time gives to one Bodhisattva who practices the Sheep Vehicle, this merit surpasses the asaṃ
僧祇。何以故？文殊師利！菩薩何時何所攀緣發菩提心，彼心生時，乃至無有一不善業而不捨離，無一佛法而不生者。文殊師利！菩薩如是不可思議功德成就。文殊師利！譬如世間迦羅頻迦可喜鳥王，在卵藏中㲉未開時，深響美音已勝一切群眾諸鳥。如是，如是。文殊師利！菩薩初發菩提心者，在無明㲉，雖業煩惱闇翳障礙蔽覆其眼，而勝一切聲聞緣覺，已能攝取善根願行妙音聲說。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中施與十方一切世界微塵等數諸羊乘行菩薩眾生，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子若善女人，惟以一食於一日中，一時施與一象乘行菩薩眾生，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中施與十方一切世界微塵等數諸象乘行菩薩眾生，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子若善女人，惟以一食於一日中，一時施一月日神通乘行菩薩，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中施與十方一切世界微塵等數月日神通乘行菩薩，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子
【現代漢語翻譯】 現代漢語譯本 僧祇（asaṃkhya，無數）。為什麼這麼說呢？文殊師利（Mañjuśrī，智慧的象徵）！菩薩在何時何地生起攀緣之心，發起菩提心（bodhicitta，覺悟之心）時，當此心生起之時，乃至沒有一件不善的業行不被捨棄，沒有一種佛法不因此而生起。文殊師利！菩薩成就瞭如此不可思議的功德。文殊師利！譬如世間的迦羅頻迦（kalaviṅka，妙音鳥）這種令人喜愛的鳥王，在卵殼之中，鳥卵尚未破開之時，其深沉響亮的美妙聲音已經勝過一切大眾鳥類。像這樣，像這樣。文殊師利！菩薩最初發起菩提心的人，雖然身處無明（avidyā，對實相的迷惑）的卵殼之中，雖然被業和煩惱的黑暗所矇蔽，遮蓋了他的眼睛，卻勝過一切聲聞（śrāvaka，聽聞佛法而證悟者）和緣覺（pratyekabuddha，獨自悟道者），已經能夠攝取善根、願行和美妙音聲的說法。
『文殊師利！如果善男子或善女人，能夠用天衣、天上的百種美味食物，在每一天都佈施給十方一切世界微塵數量的羊乘行菩薩眾生，像這樣乃至恒河沙劫（gaṅgā-nadī-vālukā，極長的時間單位），常常這樣做佈施，所獲得的福德；文殊師利！如果再有善男子或善女人，僅僅用一份食物在一天之中，一次佈施給一位象乘行菩薩眾生，這種福德勝過前者，超過阿僧祇（asaṃkhya，無數）。』
『文殊師利！如果善男子或善女人，能夠用天衣、天上的百種美味食物，在每一天都佈施給十方一切世界微塵數量的象乘行菩薩眾生，像這樣乃至恒河沙劫，常常這樣做佈施，所獲得的福德；文殊師利！如果再有善男子或善女人，僅僅用一份食物在一天之中，一次佈施給一位月日神通乘行菩薩，這種福德勝過前者，超過阿僧祇。』
『文殊師利！如果善男子或善女人，能夠用天衣、天上的百種美味食物，在每一天都佈施給十方一切世界微塵數量的月日神通乘行菩薩，像這樣乃至恒河沙劫，常常這樣做佈施，所獲得的福德；文殊師利！如果再有善男子
【English Translation】 English version Asaṃkhya (innumerable). Why is that? Mañjuśrī (symbol of wisdom)! When and where does a Bodhisattva arise with clinging thoughts, generating the Bodhicitta (mind of enlightenment)? When that mind arises, there is not a single unwholesome action that is not abandoned, nor a single Dharma that does not arise. Mañjuśrī! Bodhisattvas accomplish such inconceivable merits. Mañjuśrī! It is like the Kalaviṅka (bird with a beautiful voice) bird king in the world, whose deep and beautiful sound already surpasses all other birds even when it is still in the eggshell, before the egg has hatched. Just so, just so. Mañjuśrī! A Bodhisattva who has initially generated the Bodhicitta, though in the eggshell of ignorance (avidyā, delusion about reality), though his eyes are obscured and covered by the darkness of karma and afflictions, surpasses all Śrāvakas (hearers of the Dharma who attain enlightenment) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), and is already able to gather the good roots, vows, practices, and wonderful sound of Dharma teaching.
『Mañjuśrī! If a good man or a good woman is able to offer heavenly clothes and hundreds of flavors of heavenly food every day to Bodhisattvas traveling on the sheep vehicle, as numerous as the dust motes in all the worlds of the ten directions, and continues to do so for as many kalpas (aeons) as there are sands in the Ganges River (gaṅgā-nadī-vālukā, extremely long period of time), the merit they acquire; Mañjuśrī! If there is another good man or good woman who offers just one meal in one day, at one time, to one Bodhisattva traveling on the elephant vehicle, this merit surpasses the former by more than asaṃkhya (innumerable).』
『Mañjuśrī! If a good man or a good woman is able to offer heavenly clothes and hundreds of flavors of heavenly food every day to Bodhisattvas traveling on the elephant vehicle, as numerous as the dust motes in all the worlds of the ten directions, and continues to do so for as many kalpas as there are sands in the Ganges River, the merit they acquire; Mañjuśrī! If there is another good man or good woman who offers just one meal in one day, at one time, to one Bodhisattva traveling on the vehicle of lunar and solar supernatural powers, this merit surpasses the former by more than asaṃkhya.』
『Mañjuśrī! If a good man or a good woman is able to offer heavenly clothes and hundreds of flavors of heavenly food every day to Bodhisattvas traveling on the vehicle of lunar and solar supernatural powers, as numerous as the dust motes in all the worlds of the ten directions, and continues to do so for as many kalpas as there are sands in the Ganges River, the merit they acquire; Mañjuśrī! If there is another good man
若善女人，惟以一食於一日中，一時施一聲聞神通乘行菩薩，此福德勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣天百味食，于日日中施與十方一切世界微塵等數聲聞神通乘行菩薩，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子若善女人，惟以一食於一日中，一時施一如來神通乘行菩薩，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中施與十方一切世界微塵等數如來神通乘行菩薩，如是乃至恒河沙劫，常如是施，所有福德；文殊師利！若復更有若善男子若善女人聞此法門，聞已生信，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能作十方一切世界微塵等寺，一一寺中皆悉安置百萬三千大千世界微塵等數諸辟支佛令住其中，以天閻浮那陀金寶電摩尼珠及真珠寶，作瓔珞形莊嚴房舍，豎立寶幢懸繒幡蓋。以自在王珠寶網簾周遍懸鈴，龍堅栴檀處處涂治。曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華、婆離師迦華、多羅尼華、葋多羅尼華、婆羅華、善香華、檀奴師迦離迦華、天須摩那華、優缽羅華、缽頭摩華、拘物頭華、分陀離迦華，散如是等種種妙華。于日日中以天妙衣、天百味食與辟支佛。如是乃至
【現代漢語翻譯】 現代漢語譯本 若有善良的女子，僅僅在一天中的一餐，施捨給一位修持神通乘的聲聞（Śrāvaka，聽聞佛法而證悟的修行者）菩薩，這所獲得的福德勝過之前所說的無數倍（阿僧祇，asaṃkhya，佛教中的一個極大數值單位）。
文殊師利（Mañjuśrī，智慧的象徵）！如果善良的男子或善良的女子，能夠用天衣和天上的各種美味食物，每天施捨給十方一切世界如微塵般眾多的修持神通乘的聲聞菩薩，像這樣一直持續到恒河沙劫（gaṅgā-nadī-bālukā-kalpa，極長的時間單位），總是這樣佈施，所獲得的全部福德；文殊師利！如果再有善良的男子或善良的女子，僅僅在一天中的一餐，施捨給一位修持神通乘的如來（Tathāgata，佛的稱號之一）菩薩，這所獲得的福德勝過之前所說的無數倍。
文殊師利！如果善良的男子或善良的女子，能夠用天衣和天上的各種美味食物，每天施捨給十方一切世界如微塵般眾多的修持神通乘的如來菩薩，像這樣一直持續到恒河沙劫，總是這樣佈施，所獲得的全部福德；文殊師利！如果再有善良的男子或善良的女子，聽聞這個法門，聽聞後生起信心，這所獲得的福德勝過之前所說的無數倍。
文殊師利！如果善良的男子或善良的女子，能夠建造如十方一切世界微塵般眾多的寺廟，每一座寺廟中都安置百萬三千大千世界如微塵般眾多的辟支佛（Pratyekabuddha，緣覺，不依師教而自行悟道的修行者）住在其中，用天上的閻浮那陀金（Jambunada-gold，一種純金）、寶電摩尼珠（ratna-vidyut-maṇi，一種發光的寶珠）以及真正的珠寶，製作成瓔珞的形狀來莊嚴房舍，豎立寶幢，懸掛絲綢的幡蓋。用自在王珠寶網簾周遍懸掛鈴鐺，龍堅栴檀（drākṣā-candana，一種珍貴的檀香）處處塗抹。散佈曼陀羅華（mandārava，天界的白色花）、摩訶曼陀羅華（mahā-mandārava，大曼陀羅花）、曼殊沙華（mañjūṣaka，天界的紅色花）、摩訶曼殊沙華（mahā-mañjūṣaka，大曼殊沙花）、婆離師迦華（pārijātaka，天界的珊瑚樹花）、多羅尼華（taraṇi，一種花名）、葋多羅尼華（kuṭaraṇi，一種花名）、婆羅華（bhara，一種花名）、善香華（su-gandha，香氣好的花）、檀奴師迦離迦華（dhanuṣkarī-kalikā，一種花名）、天須摩那華（divya-sumanas，天界的素馨花）、優缽羅華（utpala，青蓮花）、缽頭摩華（padma，紅蓮花）、拘物頭華（kumuda，白蓮花）、分陀離迦華（puṇḍarīka，白睡蓮），散佈像這樣等等各種美妙的花。每天用天上的美妙衣服、天上的各種美味食物供養辟支佛。像這樣一直到
【English Translation】 English version If a virtuous woman, with only one meal in a single day, offers it to a Śrāvaka (a disciple who attains enlightenment by hearing the teachings) Bodhisattva who practices the path of supernatural powers, the merit gained from this surpasses that of the previous countless kalpas (asaṃkhya, an extremely large number in Buddhism).
Mañjuśrī (symbol of wisdom)! If a virtuous man or virtuous woman can offer celestial clothing and celestial delicacies daily to as many Śrāvaka Bodhisattvas who practice the path of supernatural powers as there are dust motes in all the worlds of the ten directions, and continues to do so for as many kalpas as there are sands in the Ganges River (gaṅgā-nadī-bālukā-kalpa, an extremely long period of time), the merit they accumulate; Mañjuśrī! If there is another virtuous man or virtuous woman who, with only one meal in a single day, offers it to a Tathāgata (one of the titles of a Buddha) Bodhisattva who practices the path of supernatural powers, the merit gained from this surpasses that of the previous countless kalpas.
Mañjuśrī! If a virtuous man or virtuous woman can offer celestial clothing and celestial delicacies daily to as many Tathāgata Bodhisattvas who practice the path of supernatural powers as there are dust motes in all the worlds of the ten directions, and continues to do so for as many kalpas as there are sands in the Ganges River, the merit they accumulate; Mañjuśrī! If there is another virtuous man or virtuous woman who hears this Dharma teaching and, having heard it, generates faith, the merit gained from this surpasses that of the previous countless kalpas.
Mañjuśrī! If a virtuous man or virtuous woman can build as many temples as there are dust motes in all the worlds of the ten directions, and in each temple, place as many Pratyekabuddhas (one who attains enlightenment on their own, without a teacher) as there are dust motes in a million trillion world systems, allowing them to reside there; and adorn the dwellings with necklaces made of celestial Jambunada-gold (a type of pure gold), ratna-vidyut-maṇi jewels (a luminous gem), and genuine jewels, erecting jeweled banners and hanging silken canopies. Suspend nets of sovereign king jewels with bells all around, and apply drākṣā-candana (a precious sandalwood) everywhere. Scatter mandārava flowers (a white celestial flower), mahā-mandārava flowers (a large mandārava flower), mañjūṣaka flowers (a red celestial flower), mahā-mañjūṣaka flowers (a large mañjūṣaka flower), pārijātaka flowers (a celestial coral tree flower), taraṇi flowers (a type of flower), kuṭaraṇi flowers (a type of flower), bhara flowers (a type of flower), su-gandha flowers (fragrant flowers), dhanuṣkarī-kalikā flowers (a type of flower), divya-sumanas flowers (celestial jasmine), utpala flowers (blue lotus), padma flowers (red lotus), kumuda flowers (white lotus), and puṇḍarīka flowers (white water lily), scattering such various wonderful flowers. Daily offer celestial clothing and celestial delicacies to the Pratyekabuddhas. Continuing in this way until
恒河沙劫，於一切時如是供養，所有福德。文殊師利！若復更有若善男子若善女人，若聞佛名一切智名、若如來名世間主名，若自稱說；或見畫像、或見乃至土木等像，此福勝彼過阿僧祇，何況復有合十爪掌？此福尚多過阿僧祇，何況復有若與燈明，華香、涂香，乃至口說一切德者，所有福德轉勝轉多。於是次第受大富樂，乃至終得到一切智。
「文殊師利！譬如一渧極微細水墮大海中，不盡不減，乃至劫盡大火燒時。如是，如是。文殊師利！若種極少如來善根不盡不減，乃至一切智智火生。文殊師利！譬如月輪勝一切星，第一端嚴有多光明其體圓滿，所謂高廣增上寬大。如是，如是。文殊師利！極細微少如來善根，諸餘一切善根中勝，有多光明其體圓滿，所謂高廣增上寬大。文殊師利！如是如來、應、正遍知不可思議功德成就。
「文殊師利！若善男子若善女人，能以天衣、天百味食，于日日中施與十方一切世界微塵等數，一切諸佛、一切菩薩、一切聲聞，如是乃至恒河沙劫，常如是施、所有福德；文殊師利！若復更有若善男子若善女人聞此法門，聞已生信，此福勝彼過阿僧祇。何況復有若自書寫、令他書寫，此福轉勝過阿僧祇；以此福德證佛智因，是故為勝。
「文殊師利！若有男子若有女人
【現代漢語翻譯】 現代漢語譯本 恒河沙劫（數不清的時期），在所有時間裡都這樣供養，所獲得的福德。文殊師利（Manjushri，菩薩名）！如果再有善男子或善女人，如果聽到佛名一切智名（the name of the Buddha, the name of all-knowing），或如來名世間主名（the name of Tathagata, the name of the lord of the world），如果自己稱說；或見到畫像、或見到乃至土木等像，這福德勝過前者無數倍，何況再合起十個手指掌表示敬意？這福德尚且多過無數倍，何況再供奉燈明，鮮花香，涂香，乃至口說一切功德者，所獲得的福德更加殊勝更加眾多。於是逐漸接受大富大樂，乃至最終得到一切智慧。
『文殊師利！譬如一滴極微小的水滴落入大海中，不會減少也不會消失，乃至劫盡大火燃燒時。像這樣，像這樣。文殊師利！如果種下極少的如來善根，也不會減少也不會消失，乃至一切智智火（the fire of all-knowing wisdom）產生。文殊師利！譬如月輪勝過一切星辰，最為端正莊嚴，具有眾多光明，其形體圓滿，所謂高廣增上寬大。像這樣，像這樣。文殊師利！極細微少的如來善根，在其他一切善根中最為殊勝，具有眾多光明，其形體圓滿，所謂高廣增上寬大。文殊師利！像這樣，如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）具有不可思議的功德成就。』
『文殊師利！如果善男子或善女人，能夠用天衣、天上的百味美食，在每天都佈施給十方一切世界微塵一樣多的，一切諸佛（Buddhas）、一切菩薩（Bodhisattvas）、一切聲聞（Shravakas），像這樣乃至恒河沙劫，常常這樣佈施，所獲得的福德；文殊師利！如果再有善男子或善女人聽到這個法門，聽了之後產生信心，這福德勝過前者無數倍。何況再自己書寫、令人書寫，這福德更加勝過無數倍；用這福德來證明佛智的因，所以才是殊勝的。』
『文殊師利！如果有男子或女人
【English Translation】 English version For as many kalpas (aeons) as there are sands in the Ganges River, making offerings in this way at all times, all the merit thus acquired. Manjushri (Manjushri, a Bodhisattva)! If there are again good men or good women, if they hear the name of the Buddha, the name 'All-Knowing' (the name of the Buddha, the name of all-knowing), or the name of the Tathagata, the name 'Lord of the World' (the name of Tathagata, the name of the lord of the world), if they themselves proclaim it; or see a painted image, or even an image made of earth or wood, this merit surpasses the former immeasurably. How much more so if they join their ten fingers in reverence? This merit is still greater beyond measure. How much more so if they offer lamps, flowers, incense, scented oils, or even speak of all virtues, the merit thus acquired is even more excellent and abundant. Then, gradually they will receive great wealth and happiness, and ultimately attain all wisdom.
'Manjushri! It is like a single drop of extremely fine water falling into the great ocean, it neither diminishes nor disappears, even until the end of the kalpa when the great fire burns. Thus, thus. Manjushri! If one plants even the smallest root of goodness of the Tathagata, it neither diminishes nor disappears, even until the fire of all-knowing wisdom (the fire of all-knowing wisdom) arises. Manjushri! It is like the moon surpassing all stars, being the most upright and beautiful, having much light, its form being complete, being high, broad, increasing, and vast. Thus, thus. Manjushri! The extremely subtle and small root of goodness of the Tathagata is the most excellent among all other roots of goodness, having much light, its form being complete, being high, broad, increasing, and vast. Manjushri! Thus, the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) has inconceivable meritorious achievements.'
'Manjushri! If good men or good women are able to use heavenly garments and heavenly delicacies of a hundred flavors, to give alms daily to all Buddhas (Buddhas), all Bodhisattvas (Bodhisattvas), and all Shravakas (Shravakas), as numerous as the dust particles in all the worlds of the ten directions, even for as many kalpas as there are sands in the Ganges River, constantly giving in this way, all the merit thus acquired; Manjushri! If there are again good men or good women who hear this Dharma teaching, and after hearing it, generate faith, this merit surpasses the former immeasurably. How much more so if they themselves write it or cause others to write it, this merit is even more surpassing beyond measure; using this merit to prove the cause of Buddha's wisdom, therefore it is superior.'
'Manjushri! If there are men or women
，若奪、若偷無量無數聲聞、緣覺，若衣、若食，所有罪聚；文殊師利！若復更有若是男子若是女人，以瞋噁心若奪、若偷信大乘人，若一小食、若一中食，此罪多彼過阿僧祇。何以故？文殊師利！一切過去未來現在聲聞緣覺，于無量億阿僧祇劫，修行佈施、持戒、忍辱、精進、禪、慧，皆為自斷己身煩惱。菩薩不爾！乃至微少舍一揣食施於畜生，皆為不斷三寶種子。
「文殊師利！若有男子若有女人，瞋心破壞無量無數聲聞、緣覺，所有戒聚、定聚、慧聚及解脫聚，破其解脫知見之聚，如是破壞乃經劫數，所有罪聚。文殊師利！若復更有若是男子若是女人，以瞋噁心破信大乘一菩薩戒，若令他破乃至一戒，此罪多彼過阿僧祇。何以故？文殊師利！所有一切聲聞、緣覺，佈施、持戒、忍辱、精進、禪、慧、解脫、解脫知見如是等聚，皆為自斷己身煩惱。菩薩不爾！乃至一日乃至一戒所有福聚，皆為斷除一切眾生墮惡道因一切惡業，乃至為證一切智智。
「文殊師利！若有男子若有女人，繫縛十方一切世界一切眾生在牢獄中，所有罪聚；文殊師利！若復更有若是男子若是女人，于菩薩所起瞋噁心，不用眼看捩身回面，此罪多彼過阿僧祇。
「文殊師利！若有男子若有女人，拔出十方一切世界一切眾生
【現代漢語翻譯】 現代漢語譯本： 『文殊師利（Manjushri，菩薩名）！如果有人奪取或偷盜無量無數的聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，不依師教，自己覺悟的修行者）的衣服或食物，所積累的罪業；文殊師利！如果再有這樣的男子或女人，以嗔恨惡毒之心奪取或偷盜信仰大乘佛法的人，哪怕是一小口食物或一頓飯，這種罪過比前者多過阿僧祇（asamkhya，極大的數字單位）。為什麼呢？文殊師利！一切過去、未來、現在的聲聞、緣覺，在無量億阿僧祇劫的時間裡，修行佈施、持戒、忍辱、精進、禪定、智慧，都是爲了斷除自身的煩惱。菩薩不是這樣！乃至稍微佈施一小團食物給畜生，都是爲了不斷絕三寶（佛、法、僧）的種子。
『文殊師利！如果有人以嗔恨之心破壞無量無數聲聞、緣覺的所有戒律之聚、禪定之聚、智慧之聚以及解脫之聚，破壞他們的解脫知見之聚，這樣破壞經歷無數劫的時間，所積累的罪業；文殊師利！如果再有這樣的男子或女人，以嗔恨惡毒之心破壞信仰大乘佛法的一位菩薩的一條戒律，或者使他人破壞乃至一條戒律，這種罪過比前者多過阿僧祇。為什麼呢？文殊師利！所有一切聲聞、緣覺的佈施、持戒、忍辱、精進、禪定、智慧、解脫、解脫知見等等功德之聚，都是爲了斷除自身的煩惱。菩薩不是這樣！乃至一日乃至一條戒律所產生的福德之聚，都是爲了斷除一切眾生墮入惡道的因，斷除一切惡業，乃至爲了證得一切智智（sarvajna-jnana，佛的智慧）。』
『文殊師利！如果有人將十方一切世界的一切眾生囚禁在牢獄中，所積累的罪業；文殊師利！如果再有這樣的男子或女人，對菩薩生起嗔恨惡毒之心，不用眼睛看，轉身背對，這種罪過比前者多過阿僧祇。
『文殊師利！如果有人拔出十方一切世界的一切眾生
【English Translation】 English version: 『Manjushri (name of a Bodhisattva)! If someone were to seize or steal from countless Shravakas (Sravaka, disciples who practice by listening to the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own without a teacher), their clothing or food, all the accumulated sins; Manjushri! If there were again such a man or woman who, with an angry and malicious mind, were to seize or steal from those who believe in the Mahayana (Mahayana, the Great Vehicle) teachings, even a small morsel of food or a single meal, this sin would be greater than the former by more than asamkhya (asamkhya, an extremely large numerical unit). Why is that? Manjushri! All past, future, and present Shravakas and Pratyekabuddhas, for countless billions of asamkhya kalpas (kalpa, an aeon), cultivate giving, morality, patience, diligence, meditation, and wisdom, all to sever their own afflictions. Bodhisattvas are not like that! Even giving a small handful of food to an animal is to prevent the seeds of the Three Jewels (Buddha, Dharma, Sangha) from being cut off.』
『Manjushri! If someone, with an angry mind, were to destroy the aggregates of precepts, the aggregates of samadhi, the aggregates of wisdom, and the aggregates of liberation of countless Shravakas and Pratyekabuddhas, destroying their aggregates of the knowledge and vision of liberation, and such destruction were to continue for countless kalpas, all the accumulated sins; Manjushri! If there were again such a man or woman who, with an angry and malicious mind, were to break one precept of a Bodhisattva who believes in the Mahayana teachings, or cause another to break even one precept, this sin would be greater than the former by more than asamkhya. Why is that? Manjushri! All the aggregates of merit of all Shravakas and Pratyekabuddhas, such as giving, morality, patience, diligence, meditation, wisdom, liberation, and the knowledge and vision of liberation, are all for severing their own afflictions. Bodhisattvas are not like that! Even the aggregates of merit from one day or even one precept are all for cutting off the causes of all sentient beings falling into evil paths, cutting off all evil karma, and even for attaining sarvajna-jnana (sarvajna-jnana, the wisdom of the Buddha).』
『Manjushri! If someone were to imprison all sentient beings in all worlds in the ten directions, all the accumulated sins; Manjushri! If there were again such a man or woman who, towards a Bodhisattva, were to give rise to an angry and malicious mind, not looking with their eyes, turning their body and face away, this sin would be greater than the former by more than asamkhya.』
『Manjushri! If someone were to pull out all sentient beings in all worlds in the ten directions
所有眼目，所有罪聚；文殊師利！若復更有若是男子若是女人，以瞋噁心不看菩薩信大乘者，此罪多彼過阿僧祇。
「文殊師利！若有十方一切世界一切眾生劫數眼闇。文殊師利！若善男子若善女人，慈心憐彼一切眾生令其得眼，乃經劫數，所有福德；文殊師利！若復更有若善男子若善女人，以清凈心看于菩薩信大乘者，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能使十方一切世界一切眾生，開獄繫縛令得出已，復令得作轉輪聖王王國安樂，復令得住帝釋王樂所有福德。文殊師利！若復更有若善男子若善女人，以清凈心欲見菩薩信大乘者，以清凈心贊彼菩薩，此福勝彼過阿僧祇。
「文殊師利！若善男子若善女人，能安十方一切世界、一切眾生住緣覺道，所有福德；文殊師利！若復更有若善男子若善女人，令一菩薩信大乘者增長佛種至一善根，此福勝彼過阿僧祇。
「文殊師利！若有菩薩信大乘者，能安十方一切世界一切眾生住菩提心，所有福德；文殊師利！若復更有其餘菩薩信大乘者，不求資生，乃至誦一無餘伽他，此福勝彼過阿僧祇。
「文殊師利！若有男子若有女人，能令十方一切世界微塵等數緣覺之人，劫數墮于地獄畜生所有罪聚；文殊師利！若復更有若是男子
【現代漢語翻譯】 現代漢語譯本 所有眼目所注視之處，所有罪業聚集之處；文殊師利（Manjushri，菩薩名）！如果再有這樣的男子或女子，以嗔恨惡毒之心不去看待信仰大乘佛法的菩薩，這種罪過比前者多過阿僧祇（asamkhya，極大的數字單位）。
『文殊師利！如果有十方一切世界所有眾生經歷劫數般的眼盲。文殊師利！如果有善男子或善女子，以慈悲之心憐憫那些眾生，使他們重見光明，經歷了漫長的劫數，所獲得的福德；文殊師利！如果再有善男子或善女子，以清凈之心看待信仰大乘佛法的菩薩，這種福德勝過前者阿僧祇倍。
『文殊師利！如果有善男子或善女子，能夠解救十方一切世界所有眾生，打開牢獄的束縛，使他們獲得自由，並且讓他們成為轉輪聖王（chakravartin，擁有統治世界的理想君王）享有王國安樂，或者讓他們住在帝釋天（Indra，佛教護法神）的快樂之中，所獲得的福德。文殊師利！如果再有善男子或善女子，以清凈之心想要見到信仰大乘佛法的菩薩，以清凈之心讚美那些菩薩，這種福德勝過前者阿僧祇倍。
『文殊師利！如果有善男子或善女子，能夠使十方一切世界的所有眾生安住于緣覺（pratyekabuddha，不依師 обучения，自己悟道的修行者）之道，所獲得的福德；文殊師利！如果再有善男子或善女子，使一位信仰大乘佛法的菩薩增長佛種，哪怕只是一點善根，這種福德勝過前者阿僧祇倍。
『文殊師利！如果有菩薩信仰大乘佛法，能夠使十方一切世界的所有眾生安住于菩提心（bodhicitta，追求覺悟的心），所獲得的福德；文殊師利！如果再有其他菩薩信仰大乘佛法，不追求生活所需，甚至只是誦讀一句無餘伽他（gatha，偈頌），這種福德勝過前者阿僧祇倍。
『文殊師利！如果有男子或女子，能夠使十方一切世界如微塵般眾多的緣覺之人，經歷劫數墮入地獄畜生道，所積累的罪業；文殊師利！如果再有這樣的男子
【English Translation】 English version All eyes, all accumulations of sins; Manjushri (Manjushri, name of a Bodhisattva)! If there are men or women who, with hateful minds, do not look upon Bodhisattvas who believe in the Mahayana (Mahayana, the Great Vehicle), this sin is greater than the former by asamkhya (asamkhya, an extremely large number).
'Manjushri! If all beings in all worlds of the ten directions experience blindness for kalpas (kalpa, an immense period of time). Manjushri! If there are good men or good women who, with compassionate hearts, pity those beings and restore their sight, having gone through kalpas, the merit they acquire; Manjushri! If there are good men or good women who, with pure minds, look upon Bodhisattvas who believe in the Mahayana, this merit surpasses the former by asamkhya.
'Manjushri! If there are good men or good women who can liberate all beings in all worlds of the ten directions, opening the bonds of prisons and setting them free, and further enable them to become Chakravartins (chakravartin, an ideal universal ruler) enjoying the peace of a kingdom, or enable them to dwell in the joy of Indra (Indra, a Buddhist protector deity), the merit they acquire. Manjushri! If there are good men or good women who, with pure minds, desire to see Bodhisattvas who believe in the Mahayana, and with pure minds praise those Bodhisattvas, this merit surpasses the former by asamkhya.
'Manjushri! If there are good men or good women who can settle all beings in all worlds of the ten directions in the path of Pratyekabuddhas (pratyekabuddha, a solitary enlightened one), the merit they acquire; Manjushri! If there are good men or good women who cause one Bodhisattva who believes in the Mahayana to increase the seed of Buddhahood, even by a single root of goodness, this merit surpasses the former by asamkhya.
'Manjushri! If there are Bodhisattvas who believe in the Mahayana and can settle all beings in all worlds of the ten directions in the Bodhicitta (bodhicitta, the mind of enlightenment), the merit they acquire; Manjushri! If there are other Bodhisattvas who believe in the Mahayana and do not seek sustenance, even reciting a single verse of a gatha (gatha, a verse), this merit surpasses the former by asamkhya.
'Manjushri! If there are men or women who can cause as many Pratyekabuddhas as there are dust motes in all worlds of the ten directions to fall into hells and animal realms for kalpas, the accumulation of sins; Manjushri! If there are such men
若是女人，斷一菩薩發菩提心，菩提心斷，此罪多彼過阿僧祇。
「文殊師利！若有男子若有女人，能斷十方一切世界微塵等數一切眾生髮菩提心，菩提心斷，所有罪聚；文殊師利！若復更有若是男子若是女人，斷一眾生信于大乘不作菩薩，大乘行斷，此罪多彼過阿僧祇。
「文殊師利！若有十方一切世界一切眾生生，于地獄、畜生、餓鬼、閻魔羅處。文殊師利！若有菩薩能令如是一切眾生，出於地獄、畜生、餓鬼、閻魔羅處，住菩提心，所有福德；文殊師利！若復更有其餘菩薩，令一眾生，信于大乘、入于大乘，此福勝彼過阿僧祇。
「文殊師利！若有男子若有女人，能令十方一切世界微塵等數緣覺退還，所有罪聚；文殊師利！若復更有若是男子若是女人，令信大乘一菩薩退，此罪多彼過阿僧祇。
「文殊師利！若有男子若有女人，若於十方一切世界微塵等數諸辟支佛，供養財利生嫉妒心，斷其供養財利因緣，四方四維惡說毀呰，彼辟支佛而不讚說，所有罪聚；文殊師利！若復更有若是男子若是女人，於一菩薩信大乘者，供養財利生嫉妒心，斷其供養財利因緣而不讚說，此罪多彼過阿僧祇。
「文殊師利！若善男子若善女人，為攝正法，乃至微少一小瓶水，凈心施與信大乘者，至一
【現代漢語翻譯】 現代漢語譯本 如果是女人，斷絕一位菩薩發起的菩提心（bodhicitta，覺悟之心），菩提心一旦斷絕，這種罪過比前者多過阿僧祇（asaṃkhya，極大的數字單位）。
『文殊師利（Mañjuśrī，智慧的象徵）！如果有男子或女人，能夠斷絕十方一切世界如微塵般眾多的一切眾生髮起菩提心，菩提心一旦斷絕，所產生的罪業堆積；文殊師利！如果再有男子或女人，斷絕一個眾生對大乘（Mahāyāna，佛教的一個主要分支）的信心，使其不修行菩薩道，大乘的修行被斷絕，這種罪過比前者多過阿僧祇。
『文殊師利！如果有十方一切世界的一切眾生，生於地獄（naraka，受苦之處）、畜生（tiryak，動物）、餓鬼（preta，飢餓的鬼魂）、閻魔羅（Yamarāja，冥界之王）之處。文殊師利！如果有菩薩能夠讓所有這些眾生，脫離地獄、畜生、餓鬼、閻魔羅之處，安住于菩提心，所獲得的福德；文殊師利！如果再有其他菩薩，讓一個眾生，相信大乘、進入大乘，這種福德勝過前者多過阿僧祇。
『文殊師利！如果有男子或女人，能夠讓十方一切世界如微塵般眾多的緣覺（pratyekabuddha，獨自覺悟者）退失道心，所產生的罪業堆積；文殊師利！如果再有男子或女人，讓一個相信大乘的菩薩退失道心，這種罪過比前者多過阿僧祇。
『文殊師利！如果有男子或女人，對於十方一切世界如微塵般眾多的辟支佛（pratyekabuddha，獨自覺悟者），供養財物生起嫉妒心，斷絕他們接受供養財物的因緣，四處惡語譭謗，不讚美他們，所產生的罪業堆積；文殊師利！如果再有男子或女人，對於一個相信大乘的菩薩，供養財物生起嫉妒心，斷絕他們接受供養財物的因緣，不讚美他們，這種罪過比前者多過阿僧祇。
『文殊師利！如果善男子或善女人，爲了護持正法，乃至僅僅是一小瓶水，以清凈心佈施給相信大乘的人，甚至一
【English Translation】 English version If it is a woman who severs the Bodhicitta (bodhicitta, the mind of enlightenment) of a Bodhisattva, once the Bodhicitta is severed, this sin is greater than the former by asaṃkhya (asaṃkhya, an immense numerical unit).
『Mañjuśrī (Mañjuśrī, symbol of wisdom)! If there is a man or a woman who can sever the Bodhicitta of all sentient beings, as numerous as dust motes in all the worlds of the ten directions, once the Bodhicitta is severed, all the accumulated sins; Mañjuśrī! If there is again a man or a woman who severs the faith of one sentient being in the Mahāyāna (Mahāyāna, a major branch of Buddhism), preventing them from practicing the Bodhisattva path, the practice of the Mahāyāna is severed, this sin is greater than the former by asaṃkhya.
『Mañjuśrī! If all sentient beings in all the worlds of the ten directions are born in the hells (naraka, places of suffering), as animals (tiryak, animals), as hungry ghosts (preta, hungry spirits), or in the realm of Yamarāja (Yamarāja, the King of the Underworld). Mañjuśrī! If there is a Bodhisattva who can liberate all these sentient beings from the hells, from being animals, from being hungry ghosts, from the realm of Yamarāja, and establish them in the Bodhicitta, all the merit they acquire; Mañjuśrī! If there is another Bodhisattva who causes one sentient being to believe in the Mahāyāna and enter the Mahāyāna, this merit surpasses the former by asaṃkhya.
『Mañjuśrī! If there is a man or a woman who can cause Pratyekabuddhas (pratyekabuddha, solitary Buddhas) as numerous as dust motes in all the worlds of the ten directions to regress from their path, all the accumulated sins; Mañjuśrī! If there is again a man or a woman who causes one Bodhisattva who believes in the Mahāyāna to regress, this sin is greater than the former by asaṃkhya.
『Mañjuśrī! If there is a man or a woman who, towards Pratyekabuddhas (pratyekabuddha, solitary Buddhas) as numerous as dust motes in all the worlds of the ten directions, feels jealousy towards their offerings and gains, cuts off the causes and conditions for them to receive offerings and gains, speaks ill of them in all directions, and does not praise them, all the accumulated sins; Mañjuśrī! If there is again a man or a woman who, towards a Bodhisattva who believes in the Mahāyāna, feels jealousy towards their offerings and gains, cuts off the causes and conditions for them to receive offerings and gains, and does not praise them, this sin is greater than the former by asaṃkhya.
『Mañjuśrī! If a good man or a good woman, for the sake of upholding the Dharma, even a small bottle of water, gives it with a pure heart to someone who believes in the Mahāyana, even one
菩薩所得善根業因果報，得阿僧祇轉輪聖王國土富樂，何況施與精勤讀誦大乘經典菩薩之人，此福勝彼過阿僧祇。」
爾時世尊說此經已，文殊師利法王之子，彼諸菩薩、諸大聲聞，諸天及人並阿修羅、乾闥婆等，聞世尊說，歡喜奉行。
不必定入定入印經
【現代漢語翻譯】 現代漢語譯本：菩薩所獲得的善根、業因和果報，能夠得到無數（阿僧祇）轉輪聖王的國土那樣的富裕和快樂，更何況是佈施給那些精進勤奮讀誦大乘經典的菩薩之人，這種福報勝過前者無數（阿僧祇）倍。
當時，世尊說完這部經后，文殊師利（Manjushri）法王之子，以及那些菩薩、各位大聲聞，諸天以及人類和阿修羅（Asura）、乾闥婆（Gandharva）等，聽聞世尊所說，都歡喜地信受奉行。
不必定入定入印經
【English Translation】 English version: The roots of good, karmic causes, and resultant rewards that a Bodhisattva obtains are equivalent to the wealth and happiness of countless (Asankhya) Chakravarti Kings' lands. How much more so for those who give to Bodhisattvas who diligently and assiduously read the Mahayana Sutras; this merit surpasses the former by countless (Asankhya) times.
At that time, after the World Honored One finished speaking this Sutra, Manjushri (Manjushri), the Dharma King's son, along with those Bodhisattvas, great Shravakas, Devas, humans, Asuras (Asura), Gandharvas (Gandharva), and others, hearing what the World Honored One had said, joyfully accepted and practiced it.
Bu Bi Ding Ru Ding Ru Yin Jing (Sutra of Not Necessarily Entering Samadhi and Entering Mudra)