Chinese
菩萨修行忍辱，若为怨贼、旃陀罗等之所骂辱，不瞋、不恼，为是众生令生信喜，勤修精进、住精进力，知是菩萨所作已办。 “若是菩萨以真金宝满四天下，不贪是宝而作妄语，若他问法不相朋党说言非法，知是菩萨所作已办。 “若有菩萨七日绝食，若有人来作如是言：‘汝若能舍菩提之心，杀诸众生当与汝食。’而是菩萨终不为之，知是菩萨所作已办。 “复次，文殊师利！若是菩萨见满世界利刀、猛火，当从中过而往听法，不爱身命作如是学：‘念阴入界易得，佛难可遇、法难可闻、敬法众生甚亦难得。’作是念已，入众听法，知是菩萨所作已办。 “复次，文殊师利！若是菩萨从他人闻一四句偈，若戒、若施，心生欢喜，胜得转轮立大王位；若以此偈令一人闻，胜得帝释及梵王处；知是菩萨所作已办。 “复次，文殊师利！若是菩萨能住众中，在多闻中生大喜悦，以此多闻向一切智，不得满三千大千世界珍宝生大欢喜，以自善根为一众生回向佛道用为欣庆，知是菩萨所作已办。 “复次，文殊师利！菩萨为化诸众生故，应勤精进、坚自庄严、修集多闻、舍身支节，于世八法其心无异；若是菩萨为佛慧故，宁舍身命不舍持戒；菩萨应当作于忍辱，能忍诸恶不善音声；菩 现代汉语译本 菩萨修行忍辱时，如果被怨贼、旃陀罗（贱民）等辱骂，不会嗔怒、恼恨，而是为了使这些众生生起信心和喜悦，勤奋修行精进，安住于精进的力量中，要知道这是菩萨所应做且已经完成的事情。 如果菩萨用真金宝物充满四天下，也不会贪恋这些宝物而说妄语，如果有人向他请教佛法，也不会偏袒任何一方而说非法之言，要知道这是菩萨所应做且已经完成的事情。 如果菩萨七天不吃饭，有人来对他说：‘你如果能舍弃菩提之心，杀害众生，我就给你食物。’这位菩萨最终也不会这样做，要知道这是菩萨所应做且已经完成的事情。 再者，文殊师利！如果菩萨看到充满世界的利刀和猛火，也会从中穿过前去听闻佛法，不爱惜自己的生命，这样学习：‘要知道五蕴、十二处、十八界这些容易得到，而佛难以遇到，佛法难以听闻，恭敬佛法的众生也很难遇到。’这样想之后，进入人群听闻佛法，要知道这是菩萨所应做且已经完成的事情。 再者，文殊师利！如果菩萨从他人那里听到一句四句偈，无论是关于戒律还是布施，内心都会生起欢喜，胜过得到转轮圣王的王位；如果用这句偈让一个人听闻，胜过得到帝释天和梵天之位；要知道这是菩萨所应做且已经完成的事情。 再者，文殊师利！如果菩萨能够安住在众人之中，在听闻佛法时生起极大的喜悦，用这些听闻的佛法趋向一切智慧，不会因为得到充满三千大千世界的珍宝而生起极大的欢喜，而是用自己的善根为一位众生回向佛道，以此为欣慰和庆幸，要知道这是菩萨所应做且已经完成的事情。 再者，文殊师利！菩萨为了教化众生，应当勤奋精进，坚定地庄严自己，修习多闻，舍弃身体和肢体，对于世间的八法（利、衰、毁、誉、称、讥、苦、乐）内心没有分别；如果菩萨为了佛的智慧，宁愿舍弃生命也不舍弃持戒；菩萨应当修习忍辱，能够忍受各种恶劣不善的声音；菩萨应当修习慈悲，对于一切众生都应当生起慈悲之心。
English
English version When a Bodhisattva practices patience, if they are insulted by enemies, thieves, Chandalas (outcasts), etc., they will not be angry or annoyed. Instead, they do so to inspire faith and joy in these beings, diligently cultivating vigor, abiding in the power of vigor, knowing that this is what a Bodhisattva should do and has already accomplished. If a Bodhisattva were to fill the four continents with genuine gold and jewels, they would not be greedy for these treasures and tell lies. If someone were to ask them about the Dharma, they would not be biased and speak of what is not the Dharma. Know that this is what a Bodhisattva should do and has already accomplished. If a Bodhisattva were to fast for seven days, and someone were to come and say, 'If you can abandon your Bodhi mind and kill living beings, I will give you food,' this Bodhisattva would ultimately not do it. Know that this is what a Bodhisattva should do and has already accomplished. Furthermore, Manjushri! If a Bodhisattva were to see the world filled with sharp knives and raging fires, they would pass through them to go and listen to the Dharma, not cherishing their own life, learning in this way: 'Know that the skandhas, the twelve entrances, and the eighteen realms are easy to obtain, while a Buddha is difficult to encounter, the Dharma is difficult to hear, and beings who respect the Dharma are also very difficult to find.' Having thought this, they would enter the assembly to listen to the Dharma. Know that this is what a Bodhisattva should do and has already accomplished. Furthermore, Manjushri! If a Bodhisattva were to hear a four-line verse from another person, whether about precepts or giving, their heart would be filled with joy, surpassing the joy of obtaining the position of a great king who turns the wheel; if they were to cause one person to hear this verse, it would surpass the joy of obtaining the position of Indra or Brahma. Know that this is what a Bodhisattva should do and has already accomplished. Furthermore, Manjushri! If a Bodhisattva can abide in the assembly, and in hearing the Dharma, they generate great joy, using this hearing of the Dharma to move towards all wisdom, they would not generate great joy from obtaining treasures that fill the three thousand great thousand worlds, but would instead dedicate their own roots of goodness to one living being, directing them towards the path of Buddhahood, taking this as their joy and celebration. Know that this is what a Bodhisattva should do and has already accomplished. Furthermore, Manjushri! A Bodhisattva, in order to transform all living beings, should diligently cultivate vigor, firmly adorn themselves, cultivate much learning, give up their body and limbs, and have no differentiation in their mind regarding the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and joy); if a Bodhisattva is doing it for the wisdom of the Buddha, they would rather give up their life than give up upholding the precepts; a Bodhisattva should practice patience, being able to endure all evil and unwholesome sounds; a Bodhisattva should practice compassion, and for all living beings, they should generate a compassionate heart. --------------------------------------------------------------------------------
Chinese
萨应当勤加精进庄严佛土，菩萨应当独一寂处，为不败失菩提道故；菩萨应当不失正念，为修集六波罗蜜故。 “菩萨应当无所执着，勤进戒满已作善业，不舍一切诸众生故。菩萨应当坚誓庄严，为佛法种故。菩萨应当离诸谄伪，身、口、意法善质直故。菩萨应当自净志欲，为救归依诸众生故。菩萨应当无所观作，不着身命故。菩萨应当甘软好语，善来问讯故。菩萨应当常先意语，无有瞋愤不言说故。菩萨应当犹若如地，无爱憎故。菩萨应当柔和善软，同心欢乐故。菩萨应当善易教诲，速受教故。菩萨应当除舍憍慢，谦下一切诸众生故。菩萨应当犹之如狗，不诳一切众生，不违本誓故。 “菩萨应当诸众生中起大慈心，一切空故。菩萨应当诸众生中起大悲心，为诸众生作大利故。菩萨应当生于大喜，欣乐修集诸善根故。菩萨应当修行大舍，不观一切五欲乐故。菩萨应当不贪悭惜自舍身故。菩萨应当不着我所，不贪一切诸财物故。菩萨应当修大舍心，舍一切妄想故。 “菩萨应当具满大财，圣七财故。菩萨应当牢坚志，固一切善根故。菩萨应当无有满足，修集无量佛功德故。菩萨应当智慧勇健，摧四魔故。菩萨应当作大医王，善治一切烦恼病故。菩萨应当为作应供，不舍菩提心故。菩萨应当作于福田 现代汉语译本：菩萨应当勤奋精进，庄严佛土，菩萨应当独自静处，为了不失去菩提之道；菩萨应当不失去正念，为了修习六波罗蜜（六种到达彼岸的方法）的缘故。 菩萨应当无所执着，勤奋精进持守戒律圆满，已经做了善业，不舍弃一切众生的缘故。菩萨应当坚定誓愿庄严，为了佛法种子延续的缘故。菩萨应当远离一切虚伪谄媚，身、口、意三业的法都善良正直的缘故。菩萨应当净化自己的志向和欲望，为了救度归依的众生的缘故。菩萨应当无所执着地行事，不执着于自身性命的缘故。菩萨应当言语温和柔顺，善于问候的缘故。菩萨应当常常先表达善意，没有嗔恨愤怒而不说话的缘故。菩萨应当像大地一样，没有爱憎的缘故。菩萨应当柔和善良，与众生同心欢乐的缘故。菩萨应当善于接受教诲，迅速接受教导的缘故。菩萨应当去除骄慢，谦卑对待一切众生的缘故。菩萨应当像狗一样，不欺骗一切众生，不违背自己誓愿的缘故。 菩萨应当在一切众生中生起大慈心，因为一切都是空性的缘故。菩萨应当在一切众生中生起大悲心，为了给一切众生带来大利益的缘故。菩萨应当生起大喜心，欢喜修习一切善根的缘故。菩萨应当修行大舍心，不执着于一切五欲之乐的缘故。菩萨应当不贪婪吝啬，舍弃自身一切的缘故。菩萨应当不执着于我所，不贪恋一切财物的缘故。菩萨应当修习大舍心，舍弃一切妄想的缘故。 菩萨应当具足大财富，即圣七财（信、戒、惭、愧、闻、舍、慧）的缘故。菩萨应当有牢固的志向，巩固一切善根的缘故。菩萨应当永不满足，修习无量佛功德的缘故。菩萨应当智慧勇猛刚健，摧毁四魔（烦恼魔、五蕴魔、死魔、天魔）的缘故。菩萨应当作为大医王，善于治疗一切烦恼疾病的缘故。菩萨应当作为应供，不舍弃菩提心的缘故。菩萨应当作为福田（能生福德的田地）
English
English version: A Bodhisattva should diligently strive to adorn the Buddha-lands, and a Bodhisattva should dwell in solitude, so as not to lose the path to Bodhi (enlightenment); a Bodhisattva should not lose right mindfulness, for the sake of cultivating the Six Paramitas (six perfections). A Bodhisattva should be without attachment, diligently strive to fulfill the precepts, having already done good deeds, and not abandon all sentient beings. A Bodhisattva should firmly vow to adorn, for the sake of the continuation of the Dharma seed. A Bodhisattva should be free from all deceit and flattery, because the Dharma of body, speech, and mind is good and upright. A Bodhisattva should purify their aspirations and desires, for the sake of saving and taking refuge in all sentient beings. A Bodhisattva should act without attachment, not clinging to their own life. A Bodhisattva should have gentle and kind speech, and be good at greeting others. A Bodhisattva should always express goodwill first, without anger or resentment, and not remain silent. A Bodhisattva should be like the earth, without love or hatred. A Bodhisattva should be gentle and kind, and be of one mind with joy. A Bodhisattva should be good at accepting teachings, and quickly receive instruction. A Bodhisattva should remove arrogance and pride, and be humble towards all sentient beings. A Bodhisattva should be like a dog, not deceiving any sentient beings, and not violating their original vows. A Bodhisattva should generate great loving-kindness towards all sentient beings, because all is empty. A Bodhisattva should generate great compassion towards all sentient beings, for the sake of bringing great benefit to all sentient beings. A Bodhisattva should generate great joy, delighting in cultivating all good roots. A Bodhisattva should practice great giving, not clinging to the pleasures of the five desires. A Bodhisattva should not be greedy or stingy, and should give up everything, including their own body. A Bodhisattva should not be attached to 'mine', and not be greedy for any possessions. A Bodhisattva should cultivate great giving, and give up all delusions. A Bodhisattva should be endowed with great wealth, that is, the Seven Noble Treasures (faith, precepts, shame, remorse, learning, generosity, wisdom). A Bodhisattva should have firm resolve, and strengthen all good roots. A Bodhisattva should never be satisfied, and should cultivate immeasurable Buddha merits. A Bodhisattva should be wise, courageous, and strong, and should destroy the Four Maras (affliction mara, skandha mara, death mara, deva mara). A Bodhisattva should act as a great physician, and be good at curing all afflictions and diseases. A Bodhisattva should act as a worthy recipient of offerings, and not abandon the Bodhi mind. A Bodhisattva should act as a field of merit. -------------------------------------------------------------------------------- ，为诸众生作光明故。
Chinese
“菩萨应当犹如莲花，不为世泥所染污故。菩萨应当犹如船筏，度诸众生故。菩萨应当犹之如桥，于上中下一切众生无别想故。菩萨应当犹如大池，专意正法水无尽故。菩萨应当犹如大海，一向多闻无厌足故。菩萨应当犹如大山，无能动故。菩萨应当善安止住，如门阃故。菩萨应当无所染着，一切所有诸财物故。菩萨应当令心自在，不退转故。 “菩萨应当犹如大王，为尊胜故。菩萨应当犹如帝释，一切众生所尊贵故。菩萨应当犹如梵王，自在法王故。菩萨应当安乐一切诸众生等，究竟安乐至涅槃故。菩萨应当为作父母，与诸众生衣服利故。 “菩萨应当无所伤损，一切善不善法故。菩萨应当无所侵害，亲非亲中心平等故。菩萨应当不亲、不信，所生诸入故。菩萨应当为法施主，一切悉舍故。菩萨应当离于一切放逸懈怠，为集菩提故。文殊师利！菩萨常应牢强精进，修集一切诸戒德行，为得无上正真道故。” 尔时，世尊赞常精进菩萨摩诃萨：“善哉，善哉！善男子！善说诸行所应住想。善男子！若菩萨摩诃萨欲逮得此集一切福德三昧者，应当勤修一切福德，不应舍离一切福德。” 尔时，那罗延菩萨白言：“世尊！若有得此集一切福德三昧者，不堕恶道、不 现代汉语译本：为了给所有众生带来光明。 菩萨应当像莲花一样，不被世俗的污泥所污染。菩萨应当像船筏一样，用来渡化所有众生。菩萨应当像桥梁一样，对上、中、下一切众生没有分别心。菩萨应当像大池塘一样，专心于正法之水，永不枯竭。菩萨应当像大海一样，一直广闻博学，永不满足。菩萨应当像大山一样，不可动摇。菩萨应当善于安住，像门槛一样稳固。菩萨应当不执着于一切财物。菩萨应当使心自在，永不退转。 菩萨应当像大王一样，具有尊贵的地位。菩萨应当像帝释（Indra，天神之王）一样，被一切众生所尊敬。菩萨应当像梵王（Brahma，创造之神）一样，是自在的法王。菩萨应当使一切众生安乐，最终引导他们达到涅槃的安乐。菩萨应当像父母一样，给予众生衣食利益。 菩萨应当不伤害一切善与不善之法。菩萨应当不侵害他人，对亲近和不亲近的人都平等对待。菩萨应当不亲近、不信任由感官所产生的各种感受。菩萨应当成为法施的主人，舍弃一切。菩萨应当远离一切放逸懈怠，为了积累菩提的资粮。文殊师利（Manjusri，智慧菩萨）！菩萨应当常常坚定精进，修习一切戒律和德行，为了获得无上正真之道。 这时，世尊赞叹常精进菩萨摩诃萨（Mahasattva，大菩萨）说：‘善哉，善哉！善男子！你善于阐述诸行所应持有的观念。善男子！如果菩萨摩诃萨想要获得这种集一切福德的三昧（Samadhi，禅定），应当勤修一切福德，不应舍弃任何福德。’ 这时，那罗延菩萨（Narayana，毗湿奴神的化身）说道：‘世尊！如果有人获得这种集一切福德的三昧，就不会堕入恶道，不会……’