English
And, what are the merits of the non-learner, what are the merits of the Pratyekabuddha, what are the merits of the Bodhisattva, and what are the merits of the Perfectly Awakened Buddha, all those are not real, without substance, not abiding in a place, not abiding in a direction, one should believe. All merits should also be believed to be related to all sentient beings. Son of good family, for example, whatever form, all those are the four great elements, called form caused by the four great elements. Similarly, the Bodhisattva Mahasattva should also believe that merit is related to everything. One should not be arrogant because of merit, because it is the nature of constant inexhaustibility. Son of Non-Attachment, the Bodhisattva Mahasattva who wishes to attain this Jewel Samadhi should not be afraid of the four kinds of inexhaustibility and immeasurability, what are the four? Namely: immeasurable great compassion for all sentient beings, immeasurable Buddha-fields, immeasurable wisdom of the Buddha, and immeasurable entry into the mental conduct of all sentient beings. Son of Non-Attachment, the Bodhisattva should not be afraid of these four. The Bodhisattva Mahasattva should believe in the four inconceivable things, what are the four? Namely: the inconceivable ripening of actions of karma, the inconceivable different places of conduct of sentient beings, the inconceivable liberation of the Buddhas, the Blessed Ones, and the inconceivable pure places of rebirth of the Bodhisattvas. Son of Non-Attachment, the Bodhisattva Mahasattva should believe in these four inconceivable things. Son of good family, the Bodhisattva who believes in this way will obtain four inexhaustible things, what are the four? Namely: inexhaustible merit, inexhaustible fulfillment of aspirations, inexhaustible unobstructed fearlessness, and inexhaustible merit and wisdom. Non-
Chinese
具慧之子，菩萨将获得那四个无尽。具慧之子，菩萨应与四法相应。何为四？即：不以善根之积聚为满足；不以说法为满足；不以精于极圆满之回向为满足；不以将所有佛土之功德纳入自土为满足。具慧之子，应与此四者相应。此后，菩萨具慧之子对文殊童子说道：文殊，此汇集所有福德之三摩地，将落入何种菩萨摩诃萨在家者或出家者之手？将之作为书卷，或讽诵，或具足决意之忍耐？文殊说道：具慧之子，凡菩萨摩诃萨之耳根哪怕听到此三摩地之名，或得之于手，或作为书卷，或讽诵，且不舍弃者，我不会说彼等是安住于在家
English
Son of Sredmed, the Bodhisattva will obtain those four inexhaustibles. Son of Sredmed, the Bodhisattva should be associated with four dharmas. What are the four? Namely: not being satisfied with the accumulation of roots of virtue; not being satisfied with teaching the Dharma; not being satisfied with being skilled in the extremely perfect dedication; and not being satisfied with incorporating all the qualities of the Buddha-fields into one's own field. Son of Sredmed, one should be associated with these four. Then, the Bodhisattva, son of Sredmed, said to Manjushri, who had become a youth: Manjushri, this Samadhi that gathers all merits, into whose hands will it fall, whether a Bodhisattva Mahasattva who is a householder or an ordained one? Will they make it into a book, or recite it, or be endowed with the patience of definite thought? Manjushri said: Son of Sredmed, those Bodhisattva Mahasattvas in whose ears even the name of this Samadhi is heard, or who obtain it, or make it into a book, or recite it, and who do not abandon it, I will not say that they are dwelling in a house.
Chinese
也无法述说那方面的功德。那是什么缘故呢？因为那些菩萨应当观见不依赖于一切生处。无贪之子，譬如，大的珍宝琉璃，无论处于何种器皿之中，在那其中也不会舍弃珍宝的自性。同样，无贪之子，安住于此三摩地中的菩萨们，即使安住于居家之地，也应当被称为出家，也不会舍弃法界之体性。说完之后，菩萨无贪之子对文殊童子说道：文殊，菩萨摩诃萨以何种安住而安住，才不会完全退失于此汇集一切福德之三摩地，并且还会获得无尽的福德之聚和智慧之聚呢？文殊说道：无贪之子，这四种是菩萨们的安住，是哪四种呢？即：菩萨们安住于不特别执着于身体和生命；他们不希求利养、恭敬和赞颂；菩萨们安住于空性、无相和无愿之中；不是以趣入声闻和独觉的决定而安住；菩萨们希求佛陀的智慧和各自正确的觉悟；安住于不执着于动摇、傲慢、遍计和分别；菩萨们安住于平等地解脱一切有情；不缘于我、有情、生命、养育、士夫和补特伽罗而安住。无贪之子，菩萨们的这四种安住是安住中的殊胜、 श्रेष्ठ（梵文天城体，śreṣṭha，最好）和 अतिश्रेष्ठ（梵文天城体，atiśreṣṭha，极好），从福德之聚不尽和智慧之聚不尽，直到舍弃一切见解之相，并且会证悟一切佛法。菩萨无贪之
English
and it is impossible to describe the merits of that aspect. Why is that? Because those Bodhisattvas should be seen as not relying on all places of birth. Son of No Craving, for example, a great precious jewel, beryl, no matter what kind of vessel it is in, it does not abandon the nature of a precious jewel in that very vessel. Similarly, Son of No Craving, those Bodhisattvas who abide in this samadhi, even those who abide in a household, should be called renunciates, and they will not abandon the nature of the realm of Dharma. Having said this, the Bodhisattva Son of No Craving said to Manjushri, who had become a youth: Manjushri, by what kind of abiding does a Bodhisattva Mahasattva abide, so that he will not completely fall away from this samadhi that gathers all merits, and will also obtain an inexhaustible accumulation of merit and an inexhaustible accumulation of wisdom? Manjushri said: Son of No Craving, these four are the abidings of the Bodhisattvas. What are the four? Namely: Bodhisattvas abide without being particularly attached to body and life; they do not desire gain, respect, and praise; Bodhisattvas abide in emptiness, signlessness, and wishlessness; they do not abide by entering into the determination of Hearers and Solitary Buddhas; Bodhisattvas desire the wisdom of the Buddhas and their own correct awakening; they abide without clinging to wavering, arrogance, conceptualization, and discrimination; Bodhisattvas abide in liberating all sentient beings equally; they abide without focusing on self, sentient beings, life, nourishment, person, and individual. Son of No Craving, these four abidings of the Bodhisattvas are the best, श्रेष्ठ（梵文天城体，śreṣṭha，śreṣṭha，best）, and अतिश्रेष्ठ（梵文天城体，atiśreṣṭha，atiśreṣṭha，supreme） of abidings, from the inexhaustible accumulation of merit and the inexhaustible accumulation of wisdom, until all aspects of views are abandoned, and all the Buddha's teachings will be realized. Bodhisattva Son of No
Chinese
无贪之子问道：文殊，菩萨们如何才能获得这些住处，又如何才能从居家之位显现出来？文殊答道：无贪之子，这四者是菩萨们的住处。哪四者呢？即是：安住于慈、安住于悲、安住于喜、安住于舍。无贪之子，这四者就是菩萨们的住处。无贪之子，无论哪位菩萨，住在村庄或寺庙，以这四种住处而住，那才叫做安住于住处。如果住在堪比殊胜宫殿的庭院和楼房里，也不能叫做安住于住处。无贪之子，如果菩萨在远离四梵住的情况下，自认为安住于住处，那就是欺骗包括天、人、阿修罗在内的世间，享用信徒的供养也变得毫无意义。无贪之子，无论哪位菩萨，所有行持梵行之行，都必定从这四种伟大的梵住中产生。无贪之子，因此，那些对四梵住和获得圣者禅定不以为然的人，就远离了安住于梵行，由于没有舍弃我慢，就会以世俗的积聚之见而自满。菩萨无贪之子问道：文殊，菩萨们如何安住于慈？如何安住于悲？如何安住于喜？如何安住于舍？文殊答道：无贪之子，如果菩萨这样安住：心想“我将救度一切众生”，那就是安住于慈。心想“我将解脱一切众生”，那就是安住于悲。心想“我将使一切众生欢喜于诸佛之法”，那就是安住于喜。
English
The son of No Greed asked: Manjushri, how do Bodhisattvas attain these abodes, and how do they manifest from the position of householders? Manjushri replied: Son of No Greed, these four are the abodes of Bodhisattvas. Which four? They are: abiding in loving-kindness, abiding in compassion, abiding in joy, and abiding in equanimity. Son of No Greed, these four are the abodes of Bodhisattvas. Son of No Greed, whichever Bodhisattva, whether dwelling in a village or a monastery, who abides with these four abodes, that is called abiding in an abode. If one dwells in courtyards and multi-storied buildings resembling victorious palaces, one cannot be called abiding in an abode. Son of No Greed, if a Bodhisattva, while being separated from the four Brahma-viharas, thinks that he is abiding in an abode, then he is deceiving the world, including gods, humans, and asuras, and consuming the alms of the land becomes meaningless. Son of No Greed, whichever Bodhisattva, all who practice the conduct of pure conduct, all of them necessarily arise from these four great Brahma-viharas. Son of No Greed, therefore, those who disregard the four Brahma-viharas and the attainment of noble contemplation are far from abiding in pure conduct, and because they have not abandoned pride, they will become conceited by looking at the worldly aggregates. The Bodhisattva, the son of No Greed, asked: Manjushri, how do Bodhisattvas abide in loving-kindness? How do they abide in compassion? How do they abide in joy? How do they abide in equanimity? Manjushri replied: Son of No Greed, if a Bodhisattva abides in this way, thinking, "I shall liberate all sentient beings," that is abiding in loving-kindness. Thinking, "I shall free all sentient beings," that is abiding in compassion. Thinking, "I shall make all sentient beings rejoice in the Dharma of the Buddhas," that is abiding in joy.