English
English version: Even in the Brahma world, there are still the bonds of defilements, and even in the realm of Neither Perception nor Non-Perception (a meditative state that is neither with perception nor without perception), there are still the bonds of defilements. Good man! Therefore, you should know that the pacification of the bonds of the three realms is called the collection of pure precepts. At that time, Pure Power Warrior (a Bodhisattva's name) asked the Buddha, 'World Honored One! If the separation from all the bonds of defilements of the three realms is called the collection of pure precepts, then why did the World Honored One, when you were a Bodhisattva, having already left the bonds of the three realms, still take rebirth within them?' At that time, the World Honored One told Pure Power Warrior, 'Good man! The Bodhisattva Mahasattva is not born in the three realms because of their own defilements, but for the sake of expediently teaching sentient beings. Therefore, although they are in the three realms, they do not have the bonds of defilements of the three realms. Good man! Suppose someone could paint in the empty space and manifest various colors and images, what do you think? Would this be considered rare?' 'Yes, World Honored One! Yes, Sugata (an epithet of the Buddha)! What this person has done is extremely rare.' The Buddha said, 'Good man! The Bodhisattva abandons all the bonds of defilements, dwells in the three realms, and manifests the three vehicles of teaching—the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle—this is what is rare.' Pure Power Warrior said, 'World Honored One! This Bodhisattva has achieved dwelling in the gate of liberation, and out of compassion for sentient beings, dwells again in the three realms. World Honored One! It is like a person who has obtained their life from an executioner. Having escaped danger, they return to the executioner and say, 'Now kill me, but do not kill others.' World Honored One! These three realms are like the executioner's dwelling, all sentient beings are like those who should be executed, the cycle of birth and death is like the executioner, and those who have escaped from birth and death are like the Bodhisattva who, having escaped the three realms, dwells again in the three realms to teach and liberate sentient beings. World Honored One! This Bodhisattva's great compassion is beyond the reach of Sravakas and Pratyekabuddhas. Why is that? Because Sravakas and Pratyekabuddhas do not have such great compassion, do not have skillful means, and do not have the adornment of pure precepts.' The World Honored One again told Pure Power Warrior, 'Good man! How can the Bodhisattva Mahasattva skillfully cultivate the adornment of extensive learning and seek to learn extensively? Good man! The Bodhisattva Mahasattva, towards all Upadhyayas (ordaining teachers) and Acharyas (teachers of precepts), is respectful, makes offerings, honors, and praises them, follows their teachings, removes arrogance, quickly accepts their instructions, and generates faith in the Dharma like a medicine.' --------------------------------------------------------------------------------
Chinese
想、于和上阿阇梨所生起佛想、于自身所起病人想、于说法者起明医想，为集佛法不爱身命，于诸财物衣钵之余起恼结想。虽具封禄不生爱着，为重法故一切悉舍、为护正法应舍一切世间珍宝、为得法故应舍一切名誉赞叹、为得法王舍诸王位。为舍一切诸结使故，应当勤修集法相应；为救一切诸众生故，应当勤修集法相应。菩萨摩诃萨修集诸法者，一切善根自然而得。是故，善男子！菩萨摩诃萨欲成菩提、欲竖立智柱，应修多闻。 “善男子！如帝释堂因柱得住，三十三天在中欢乐。如是，善男子！由菩萨智柱，一切诸天世人悉蒙受乐。 “善男子！若有菩萨发菩提心，菩提所摄言欲作佛，于多闻中而不勤修，诸众生中最为无智。是故，善男子！菩萨摩诃萨应勤精进修集多闻，诸众生中为多闻柱。是时，诸天欢喜踊跃。是善丈夫，坚牢精进修集智慧，必能获得于佛十力；是善丈夫，当以慧力断诸结网；是善丈夫，当演说法断于一切众生结使；是善丈夫，当往至彼菩提树下诸佛坐处；是善丈夫，当以自力降一切魔；是善丈夫，当转十二行相法轮。 “善男子！若有菩萨修多闻时，一切魔宫皆悉闇蔽，三千大千世界魔王皆悉忧恼，作如是言：‘是人今者胜过我等。’其余魔天各作是言：‘是人降伏于我 现代汉语译本： 应当时常想着从上师（阿阇梨，Acharya，指老师）那里生起的佛陀形象，想着自己是病人，想着说法者是高明的医生。为了收集佛法，不爱惜自己的生命，对于财物、衣钵等身外之物，应当看作是烦恼的根源。即使拥有俸禄也不应贪恋，为了重视佛法，应当舍弃一切；为了守护正法，应当舍弃世间一切珍宝；为了获得佛法，应当舍弃一切名誉赞叹；为了成为法王，应当舍弃一切王位。为了舍弃一切烦恼，应当勤奋修行，使自己的行为与佛法相应；为了救度一切众生，应当勤奋修行，使自己的行为与佛法相应。菩萨摩诃萨（Bodhisattva Mahasattva，指伟大的菩萨）修行佛法，一切善根自然而得。因此，善男子！菩萨摩诃萨想要成就菩提（Bodhi，指觉悟），想要竖立智慧的支柱，应当广学多闻。 ‘善男子！就像帝释天（Indra，佛教的护法神）的宫殿因为有柱子才能稳固，三十三天（Trayastrimsa，欲界六天之一）的诸天才能在其中欢乐。同样，善男子！因为菩萨的智慧之柱，一切诸天和世人都能蒙受快乐。’ ‘善男子！如果有菩萨发菩提心，立志要成佛，却不勤奋修习多闻，那么他在众生之中是最没有智慧的。因此，善男子！菩萨摩诃萨应当勤奋精进地修习多闻，成为众生中的多闻之柱。这时，诸天都会欢喜踊跃。这位善男子，以坚定的精进修习智慧，必定能够获得佛陀的十力（Dasabala，佛陀的十种力量）；这位善男子，将以智慧的力量斩断一切烦恼之网；这位善男子，将宣说佛法，断除一切众生的烦恼；这位善男子，将前往菩提树下诸佛成道之处；这位善男子，将以自身的力量降伏一切魔障；这位善男子，将转动十二行相法轮（Dvadasakara-dharmacakra，指佛陀的十二种说法方式）。’ ‘善男子！如果有菩萨修习多闻，一切魔宫都会变得黑暗，三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙观中的一个宇宙单位）的魔王都会忧愁恼怒，他们会说：‘这个人现在胜过我们了。’其余的魔天也会说：‘这个人降伏了我们。’
English
English version: One should constantly think of the Buddha image arising from the Upadhyaya (Acharya, meaning teacher), think of oneself as a sick person, and think of the speaker of the Dharma as a skilled physician. To gather the Dharma, one should not cherish one's life, and one should regard material possessions, robes, and other external things as sources of affliction. Even if one has a salary, one should not be attached to it. For the sake of valuing the Dharma, one should give up everything. To protect the true Dharma, one should give up all worldly treasures. To obtain the Dharma, one should give up all fame and praise. To become the King of Dharma, one should give up all royal positions. To abandon all afflictions, one should diligently cultivate practices that align with the Dharma. To save all sentient beings, one should diligently cultivate practices that align with the Dharma. When a Bodhisattva Mahasattva (a great Bodhisattva) cultivates the Dharma, all good roots are naturally obtained. Therefore, good man! A Bodhisattva Mahasattva who wishes to attain Bodhi (enlightenment) and establish a pillar of wisdom should study extensively. 'Good man! Just as the palace of Indra (a Buddhist guardian deity) is stable because of its pillars, and the gods of the Trayastrimsa Heaven (one of the six heavens of the desire realm) can rejoice within it, so too, good man! Because of the pillar of wisdom of the Bodhisattva, all gods and people will receive happiness.' 'Good man! If a Bodhisattva generates the Bodhi mind, aspiring to become a Buddha, but does not diligently study extensively, then he is the most unwise among all sentient beings. Therefore, good man! A Bodhisattva Mahasattva should diligently and vigorously cultivate extensive learning, becoming a pillar of extensive learning among all sentient beings. At that time, all the gods will rejoice and leap for joy. This good man, with steadfast diligence in cultivating wisdom, will surely obtain the ten powers of the Buddha (Dasabala, the ten powers of the Buddha). This good man will use the power of wisdom to cut through all the nets of affliction. This good man will expound the Dharma, cutting off the afflictions of all sentient beings. This good man will go to the place under the Bodhi tree where all Buddhas attain enlightenment. This good man will use his own power to subdue all demons. This good man will turn the twelve-spoked wheel of Dharma (Dvadasakara-dharmacakra, referring to the twelve aspects of the Buddha's teachings).' 'Good man! When a Bodhisattva cultivates extensive learning, all the palaces of demons will become dark, and the demon kings of the Trisahasra-Mahasahasra-lokadhatu (a cosmic unit in Buddhist cosmology) will be worried and distressed, saying, ‘This person is now surpassing us.’ The other demon gods will say, ‘This person has subdued us.’ -------------------------------------------------------------------------------- 等主，我等一切悉属是人。’
Chinese
“何以故？善男子！由是菩萨集多闻慧能寂结使，以无结使魔不得便；已有多闻则能分别，既能分别则能修行，已能修行魔不得便；修多闻者远离邪见，得住正见，已能正住魔不得便，则能正修；已能正修，能分别义，离诸非义，便能正度义及非义。 “善男子！以是缘故应如是知。善男子！菩萨修集是多闻时，除四种魔。所谓阴魔、烦恼魔、死魔、天魔。 “善男子！如本菩萨集多闻时，欲法、利法、善住于法，我今少说。 “善男子！乃往过世阿僧祇劫无量无边不可思议。尔时，有大仙人名曰最胜，住山林中具五神通，常行慈心。作如是念：‘我今山中修行慈心无所利益，不但慈心能灭众生无量劫中所集烦恼，非此慈心能起正见。’复作是念：‘因于何事能起正见？’作是念言：‘有二因缘能起正见。谓从他闻、闻已正思。以是二法能生正见。’是时，便生求多闻心：‘当从何处得闻善说，为法因缘集法相应？’ “尔时，仙人至诸聚落封邑郡县王城，处处推求多闻，了不能得说法之师。时魔天子来至其所，作如是言：‘我今有佛所说一偈。’是最胜仙闻佛偈名，即语之言：‘为我演说。’时天报言：‘汝今若能剥皮为纸、以血为墨、折骨为笔，书 现代汉语译本：‘世尊，我们一切都属于这个人。’ ‘为什么呢？善男子！因为菩萨积累广博的智慧，能够寂灭烦恼，没有烦恼，魔就无法得逞；有了广博的智慧就能分辨是非，能够分辨是非就能修行，能够修行魔就无法得逞；修习广博的智慧能远离邪见，安住正见，能够安住正见，魔就无法得逞，就能正确地修行；能够正确地修行，就能分辨意义，远离非义，就能正确地理解意义和非义。 ‘善男子！因为这个缘故，应当这样理解。善男子！菩萨修习广博的智慧时，能去除四种魔。即阴魔（五蕴之魔）、烦恼魔（贪嗔痴等烦恼之魔）、死魔（死亡之魔）、天魔（欲界天之魔）。’ ‘善男子！就像过去菩萨积累广博的智慧时，渴求佛法、利益佛法、善于安住于佛法，我现在简单地说一下。’ ‘善男子！在过去无量无边的阿僧祇劫（极长的时间单位）之前，有一位大仙人名叫最胜（至高无上），住在山林中，具有五神通（天眼通、天耳通、他心通、宿命通、神足通），常常修习慈心。他这样想：‘我现在在山中修习慈心，没有什么利益，仅仅慈心不能灭除众生无量劫以来积累的烦恼，这种慈心不能生起正见。’他又想：‘通过什么才能生起正见呢？’他这样想：‘有两种因缘能够生起正见。即从他人听闻、听闻后正确思考。通过这两种方法能够生起正见。’这时，他便生起了求取广博智慧的心：‘应当从哪里听闻善说，作为佛法的因缘，与佛法相应呢？’ ‘当时，仙人到各个村落、封邑、郡县、王城，到处寻求广博的智慧，却找不到说法之师。这时，魔天子来到他那里，这样说：‘我这里有佛所说的一偈。’最胜仙人听到佛偈的名字，就对他说：‘为我演说。’这时天人说：‘你如果能剥下自己的皮当纸，用血当墨，折断骨头当笔，书写下来，我就为你演说。’
English
English version: ‘Lord, we all belong to this person.’ ‘Why is that? Good man! Because the Bodhisattva accumulates vast wisdom, which can pacify the afflictions. Without afflictions, Mara cannot take advantage. Having vast wisdom, one can discern right from wrong. Being able to discern, one can practice. Being able to practice, Mara cannot take advantage. Cultivating vast wisdom, one can stay away from wrong views and abide in right views. Being able to abide in right views, Mara cannot take advantage, and one can practice correctly. Being able to practice correctly, one can discern the meaning, stay away from non-meaning, and correctly understand meaning and non-meaning.’ ‘Good man! For this reason, one should understand it this way. Good man! When a Bodhisattva cultivates vast wisdom, they remove four kinds of Mara. Namely, the Mara of the aggregates (skandhas), the Mara of afflictions (kleshas), the Mara of death, and the Mara of the heavenly beings (devas).’ ‘Good man! Just like the Bodhisattvas of the past who accumulated vast wisdom, desiring the Dharma, benefiting from the Dharma, and dwelling well in the Dharma, I will now speak briefly.’ ‘Good man! In the past, countless asamkhyeya kalpas (immeasurably long periods of time) ago, there was a great sage named Supreme Victory (Most Excellent), who lived in the mountains and forests, possessing the five supernormal powers (abhijñā) and always practicing loving-kindness. He thought to himself: ‘My practice of loving-kindness in the mountains now is of no benefit. Loving-kindness alone cannot extinguish the afflictions accumulated by sentient beings over countless kalpas, and this loving-kindness cannot give rise to right view.’ He further thought: ‘Through what can right view arise?’ He thought: ‘There are two causes and conditions that can give rise to right view. Namely, hearing from others and, having heard, thinking correctly. Through these two methods, right view can arise.’ At that time, he developed a mind to seek vast wisdom: ‘Where should I hear good teachings, as a cause and condition for the Dharma, in accordance with the Dharma?’ ‘At that time, the sage went to various villages, fiefdoms, counties, and royal cities, seeking vast wisdom everywhere, but could not find a teacher of the Dharma. Then, the Mara deva came to him and said: ‘I have a verse spoken by the Buddha.’ The sage Supreme Victory, upon hearing the name of the Buddha’s verse, said to him: ‘Recite it for me.’ Then the deva said: ‘If you can peel off your skin to use as paper, use your blood as ink, and break your bones to use as a pen, I will recite it for you.’ -------------------------------------------------------------------------------- 写此偈，乃当相与佛所说偈。’