Chinese
能及者，五者、佛所有智悉当逮得，六者、波罗世所生处常见无央数佛，七者、所有深三昧经悉当逮得，八者、死生道无边幅处以来，九者、命既去不久，十者、若悉当度脱十方人。所以者何？益入于佛法中故。 “二、何等为阿阇浮菩萨法住者？有十意念十方人。何等为十意？一者、悉念世间人善，二者、净洁心，三者、皆安隐心，四者、柔软心，五者、悉爱等，六者、心念但欲施与人，七者、心悉当护，八者、心念人与我身无异，九者、心念十方人我观如师，十者、心念十方人视如佛。阿阇浮菩萨法当多学经；既多学经，以当独处止；既独处止，当与善师从事；既与善师从事，当在善师边；既在善师边，当易使；既易使，当随时；既随所作为，当勇所作为；既勇，当学入慧中；既学入慧中，以所受法当悉持；既当悉持法，当不忘；既不忘，当安隐处止。所以者何？益于闵伤十方人故。 “三、何等为渝阿阇菩萨法住者？入于诸法中用十事。何等为十事？一者、诸所有皆无常，二者、诸所有皆勤苦，三者、诸所有皆虚空，四者、诸所有皆非我所，五者、诸所有皆无所住，六者、诸所有皆无利，七者、诸所有皆无所止，八者、诸所有皆无有处，九者、诸所有皆无所著，十者、诸所有皆无所有，诸法悉入中 现代汉语译本：能做到这些的，第五，将获得佛陀的一切智慧；第六，在所生之处，将常见到无数的佛；第七，将获得所有甚深的禅定经典；第八，从无边无际的生死轮回中解脱；第九，寿命将尽时不久；第十，将度脱十方世界的所有众生。这是为什么呢？因为他们更深入地进入了佛法之中。 第二，什么是阿阇浮（Ajita）菩萨的修行方法？有十种意念来对待十方众生。哪十种意念呢？第一，总是想着世间众生的善良；第二，保持清净的心；第三，保持安稳的心；第四，保持柔软的心；第五，平等地爱一切众生；第六，心中只想给予他人；第七，心中总是想着保护他人；第八，心中想着他人与自己没有差别；第九，心中想着十方众生如同自己的老师；第十，心中想着十方众生如同佛陀。阿阇浮菩萨应当多学习经典；学习经典之后，应当独自静处；独自静处之后，应当亲近善知识；亲近善知识之后，应当在善知识身边；在善知识身边之后，应当容易被教导；容易被教导之后，应当随时听从教诲；听从教诲之后，应当勇于实践；勇于实践之后，应当学习进入智慧之中；学习进入智慧之中后，应当受持所学之法；受持所学之法后，应当不忘失；不忘失之后，应当在安稳之处修行。这是为什么呢？因为这样能更好地怜悯和救度十方众生。 第三，什么是渝阿阇（Yuta Ajita）菩萨的修行方法？在诸法中运用十种观念。哪十种观念呢？第一，一切事物都是无常的；第二，一切事物都是充满苦难的；第三，一切事物都是空虚的；第四，一切事物都不是我所拥有的；第五，一切事物都没有固定的住处；第六，一切事物都没有利益可言；第七，一切事物都没有停止之处；第八，一切事物都没有确定的处所；第九，一切事物都没有执着之处；第十，一切事物都没有实体。一切法都包含在这些观念之中。
English
English version: Those who can achieve these, fifth, will attain all the wisdom of the Buddha; sixth, in the places where they are born, they will often see countless Buddhas; seventh, they will attain all the profound Samadhi scriptures; eighth, they will be liberated from the boundless cycle of birth and death; ninth, their life will not be long when it is about to end; tenth, they will liberate all beings in the ten directions. Why is this? Because they have entered more deeply into the Buddha's teachings. Second, what are the practices of the Bodhisattva Ajita? There are ten thoughts to treat beings in the ten directions. What are these ten thoughts? First, always thinking of the goodness of beings in the world; second, maintaining a pure heart; third, maintaining a peaceful heart; fourth, maintaining a gentle heart; fifth, loving all beings equally; sixth, only wanting to give to others in the heart; seventh, always thinking of protecting others in the heart; eighth, thinking that others are no different from oneself in the heart; ninth, thinking of beings in the ten directions as one's teachers in the heart; tenth, thinking of beings in the ten directions as Buddhas in the heart. The Bodhisattva Ajita should study the scriptures extensively; after studying the scriptures, one should dwell alone in quietude; after dwelling alone in quietude, one should associate with good teachers; after associating with good teachers, one should be by the side of good teachers; after being by the side of good teachers, one should be easy to teach; after being easy to teach, one should always follow the teachings; after following the teachings, one should be courageous in practice; after being courageous, one should learn to enter into wisdom; after learning to enter into wisdom, one should uphold the teachings one has received; after upholding the teachings, one should not forget them; after not forgetting them, one should practice in a peaceful place. Why is this? Because it is beneficial to have more compassion and save beings in the ten directions. Third, what are the practices of the Bodhisattva Yuta Ajita? In all dharmas, one should apply ten concepts. What are these ten concepts? First, all things are impermanent; second, all things are full of suffering; third, all things are empty; fourth, all things are not owned by me; fifth, all things have no fixed abode; sixth, all things have no benefit; seventh, all things have no place to stop; eighth, all things have no definite place; ninth, all things have no attachment; tenth, all things have no substance. All dharmas are included in these concepts. -------------------------------------------------------------------------------- 不复还。
Chinese
“渝阿阇菩萨教法悉当念于十方人；念于十方人已，悉当念法处；念法处已，悉当念诸佛刹；念诸佛刹已，悉当念地法；念地法已，悉当念水法；念水法已，悉当念火法；念火法已，悉当念风法；念风法已，悉当念欲法；念欲法已，悉当念色法；念色法已，当念无有欲色法处；念无所欲色法处已，心无所贪。所以者何？用是故悉当法明。 “四、何等为阇摩期菩萨法住者？常念于佛处生，有十事。何等为十事？一者、不复还，二者、多深慈于佛，三者、深思惟法，四者、皆视十方人慈心，五者、思惟十方了无所有，六者、十方佛刹皆虚空，七者、宿命所作了无所有，八者、诸所有皆虚空，譬如作幻耳，九者、诸所有勤苦无所有，十者、泥洹虚空无所有。用是故生于佛法中，是为阇摩期菩萨教法。 “过去诸佛虚空无所有、当来诸佛虚空无所有、今现在诸佛虚空无所有；过去诸佛法无所有、当来诸佛法无所有、今现在诸佛法无所有；过去诸佛法念从何所出生？索了无所有；当来诸佛法念从何所出生？索了无所有；今现在诸佛法念从何所生？索了无所有。诸佛法等悉了无所有。所以者何？是三世法等皆了，无所有一。 “五、何等为波渝三般菩萨法住者？所作功德悉度十方人，有十事 现代汉语译本 不再返回。 ‘渝阿阇（Yú Āshé）菩萨（Bodhisattva）教导，应当思念十方众生；思念十方众生之后，应当思念法所在之处；思念法所在之处后，应当思念诸佛的国土；思念诸佛国土后，应当思念地之法；思念地之法后，应当思念水之法；思念水之法后，应当思念火之法；思念火之法后，应当思念风之法；思念风之法后，应当思念欲望之法；思念欲望之法后，应当思念色之法；思念色之法后，应当思念没有欲望和色之法的地方；思念没有欲望和色之法的地方后，心中便不再贪恋。这是为什么呢？因为这样才能明白一切法的真理。 ‘四、什么是阇摩期（Shémóqí）菩萨安住的法？常常思念在佛的境界中产生，有十件事。哪十件事呢？第一，不再返回；第二，对佛有深厚的慈悲心；第三，深入思考佛法；第四，以慈悲心看待十方众生；第五，思考十方世界空无所有；第六，十方佛土皆是虚空；第七，宿世所作的一切都空无所有；第八，一切存在都如虚幻，如同幻术一般；第九，一切勤苦都是空无所有；第十，涅槃（Nirvana）也是空无所有。因此，才能在佛法中生起，这就是阇摩期菩萨的教法。 ‘过去诸佛是虚空无所有，未来诸佛是虚空无所有，现在诸佛是虚空无所有；过去诸佛的法是无所有，未来诸佛的法是无所有，现在诸佛的法是无所有；过去诸佛的法念从何处产生？探求起来是空无所有；未来诸佛的法念从何处产生？探求起来是空无所有；现在诸佛的法念从何处产生？探求起来是空无所有。诸佛的法都是空无所有。这是为什么呢？因为这三世的法都是空无所有，没有实体。 ‘五、什么是波渝三般（Bō Yú Sānbān）菩萨安住的法？所作的功德都用来度化十方众生，有十件事。
English
English version They do not return. 'Yu Ashe (Yú Āshé) Bodhisattva (Bodhisattva) teaches that one should contemplate all beings in the ten directions; having contemplated all beings in the ten directions, one should contemplate the place where the Dharma is; having contemplated the place where the Dharma is, one should contemplate the Buddha lands; having contemplated the Buddha lands, one should contemplate the Dharma of earth; having contemplated the Dharma of earth, one should contemplate the Dharma of water; having contemplated the Dharma of water, one should contemplate the Dharma of fire; having contemplated the Dharma of fire, one should contemplate the Dharma of wind; having contemplated the Dharma of wind, one should contemplate the Dharma of desire; having contemplated the Dharma of desire, one should contemplate the Dharma of form; having contemplated the Dharma of form, one should contemplate the place where there is no Dharma of desire and form; having contemplated the place where there is no Dharma of desire and form, the mind will no longer be greedy. Why is this? Because in this way, one can understand the truth of all Dharmas. 'Four, what is the Dharma dwelling of Shemoqi (Shémóqí) Bodhisattva? One should always contemplate arising in the realm of the Buddha, and there are ten things. What are these ten things? First, they do not return; second, they have deep compassion for the Buddha; third, they deeply contemplate the Dharma; fourth, they view all beings in the ten directions with compassion; fifth, they contemplate that the ten directions are empty and without substance; sixth, the Buddha lands in the ten directions are all empty; seventh, all actions done in past lives are empty and without substance; eighth, all existence is like an illusion, like a magic trick; ninth, all diligent efforts are empty and without substance; tenth, Nirvana (Nirvana) is also empty and without substance. Therefore, one can arise in the Buddha Dharma, and this is the teaching of Shemoqi Bodhisattva. 'The Buddhas of the past are empty and without substance, the Buddhas of the future are empty and without substance, and the Buddhas of the present are empty and without substance; the Dharma of the Buddhas of the past is without substance, the Dharma of the Buddhas of the future is without substance, and the Dharma of the Buddhas of the present is without substance; where does the Dharma thought of the Buddhas of the past arise from? Upon investigation, it is empty and without substance; where does the Dharma thought of the Buddhas of the future arise from? Upon investigation, it is empty and without substance; where does the Dharma thought of the Buddhas of the present arise from? Upon investigation, it is empty and without substance. The Dharmas of all Buddhas are empty and without substance. Why is this? Because the Dharmas of these three times are all empty and without substance, without any entity. 'Five, what is the Dharma dwelling of Bo Yu Sanban (Bō Yú Sānbān) Bodhisattva? All the merits they make are used to liberate all beings in the ten directions, and there are ten things. --------------------------------------------------------------------------------
Chinese
。何等为十事？一者、悉护十方人，二者、悉令十方人善，三者、悉念十方人命安隐，四者、悉爱十方人，五者、悉哀十方人，六者、悉教十方人莫使作恶，七者、悉引十方人着菩萨道中，八者、悉清净于十方人，九者、悉度十方人，十者、悉脱十方人令般泥洹。 “不可复计十方人、不可复数十方人、不可复议十方人、不可复称十方人、不可复量十方人、了不可议说十方人。何等为十方人者？都卢十方人皆虚空人、皆非我所人、皆无所有人，皆所有、皆无他奇。所以者何？心无所著故。 “六、何等为阿耆三般菩萨法住者？有十法深慈心哀。何等为十法？一者、用说佛善恶，心无有异，二者、说法善、说法恶，心无有异，三者、说菩萨善、说菩萨恶，心无有异，四者、求菩萨道、人共相道善恶，心无有异，五者、中有人言十方人多、十方人少，心无有异，六者、都十方人转相道善恶，心无有异，七者、中有人说言十方人易脱、难脱，心无有异，八者、说法多、说法少，心无有异，九者、说法坏、说法不坏，心无有异，十者、有法处、无法处，心无有异。是菩萨当学是诸法无有处。 “复有十事。何等为十事？一者、诸法无有处，二者、诸法不可得见处，三者、学诸法譬如化作，四者、诸法皆虚空 现代汉语译本： 什么是十件事？第一，要守护十方世界的所有人；第二，要使十方世界的所有人都行善；第三，要想着十方世界所有人的生命安稳；第四，要爱十方世界的所有人；第五，要怜悯十方世界的所有人；第六，要教导十方世界的所有人不要作恶；第七，要引导十方世界的所有人走上菩萨道；第八，要净化十方世界的所有人；第九，要度化十方世界的所有人；第十，要使十方世界的所有人都脱离苦海，进入涅槃（般泥洹，涅槃的音译）。 十方世界的人是不可计数、不可数清、不可议论、不可称量、不可度量的，根本无法用言语来描述。什么是十方世界的人呢？所有十方世界的人都如同虚空一般，都不是属于我的，都不是任何人所拥有的，他们都是一样的，没有什么特别之处。这是为什么呢？因为心中没有任何执着。 六、什么是阿耆三般菩萨（阿耆三般，指菩萨的某种境界）的法住？有十种深慈悲心的法则。什么是这十种法则？第一，用来说佛的善恶，心中没有分别；第二，说法是善的，说法是恶的，心中没有分别；第三，说菩萨是善的，说菩萨是恶的，心中没有分别；第四，追求菩萨道的人互相谈论善恶，心中没有分别；第五，有人说十方世界的人多，有人说十方世界的人少，心中没有分别；第六，所有十方世界的人互相谈论善恶，心中没有分别；第七，有人说十方世界的人容易解脱，有人说十方世界的人难以解脱，心中没有分别；第八，说法多，说法少，心中没有分别；第九，说法是坏的，说法不是坏的，心中没有分别；第十，有法的地方，没有法的地方，心中没有分别。这位菩萨应当学习这些法，没有任何执着。 还有十件事。什么是这十件事？第一，诸法（诸法，指一切事物和现象）没有固定的处所；第二，诸法没有可以被看见的处所；第三，学习诸法就像是幻化出来的；第四，诸法都是虚空的。