English
English version: To be a light for all living beings. A Bodhisattva should be like a lotus, not defiled by the mud of the world. A Bodhisattva should be like a raft, to ferry all living beings across. A Bodhisattva should be like a bridge, having no discrimination towards all beings, whether superior, middling, or inferior. A Bodhisattva should be like a great pond, focused on the water of the true Dharma, which is inexhaustible. A Bodhisattva should be like the great ocean, always learning and never satisfied. A Bodhisattva should be like a great mountain, unmovable. A Bodhisattva should be well-established, like a threshold. A Bodhisattva should be unattached to all possessions and wealth. A Bodhisattva should make their mind free, never retreating. A Bodhisattva should be like a great king, possessing a noble status. A Bodhisattva should be like Indra (the king of gods), respected by all living beings. A Bodhisattva should be like Brahma (the creator god), a free king of the Dharma. A Bodhisattva should bring happiness to all living beings, ultimately leading them to the bliss of Nirvana. A Bodhisattva should be like parents, providing clothing and benefits to all beings. A Bodhisattva should not harm any good or bad dharmas. A Bodhisattva should not harm others, treating those close and not close with equanimity. A Bodhisattva should not be attached to or trust the various sensations arising from the senses. A Bodhisattva should be the master of Dharma giving, giving up everything. A Bodhisattva should be free from all laxity and laziness, in order to accumulate the resources for Bodhi. Manjusri (the Bodhisattva of wisdom)! A Bodhisattva should always be firm and diligent, cultivating all precepts and virtues, in order to attain the unsurpassed true path. At that time, the World Honored One praised the Bodhisattva Mahasattva (Great Bodhisattva) of Constant Diligence, saying: ‘Excellent, excellent! Good man! You have well explained the concepts that should be held regarding all practices. Good man! If a Bodhisattva Mahasattva wishes to attain this Samadhi (meditative absorption) of accumulating all merits, they should diligently cultivate all merits and not abandon any merit.’ At that time, the Bodhisattva Narayana (an avatar of Vishnu) said: ‘World Honored One! If someone attains this Samadhi of accumulating all merits, they will not fall into evil paths, they will not...’ --------------------------------------------------------------------------------
Chinese
生八难，断诸贫穷，心常自在，诸根具足，以三十二大丈夫相善自庄严。 “得大辩才及无尽法、得陀罗尼、得不忘念，起一切福转法轮故。得灌顶位，释梵护世一切众生所供养故。 “得具诸通，达一切死此生彼故。得大自在，在在所生诸所入故。得大封邑，增长诸法故。得智光明，离恶邪见故。 “得大称赞，一切声闻缘觉地故。得大调伏，一切声闻缘觉人故。善分别诸根，教化众生故。神通自在，诸禅解脱三昧门故。 “得无作施，解知施故。得无住戒，三戒净故。有无量忍，慈心普遍诸众生故。修行精进，心无疲惓故。得禅波罗蜜解知寂静，为化众生生欲界故。净慧庄严，善观音声故。是名净眼，能见道故。 “不离见佛及与闻法，不离于空，无相、无作，能持一切佛所有法不离睹见，得不退转菩萨之僧，去无障碍一切佛土诸功德故、降伏诸魔胜四魔故、得深法忍不退转法故。 “疾能通达满足佛法，所未闻法自来入耳，欲愿具足取一切佛土诸功德故，彼得安隐离诸习故。 “得自在身，普遍三界而示现故。一切外道不能降伏，善守护法，于诸佛所舍失身命守护正法故，见佛境界而不毕竟入涅槃故。 “得无所畏，在众无畏故，有所在作为以智为首，心无 所营故。 “现大庄严，神通变化故，得大势力过诸害故；净音声扬，遍闻一切诸世界故；心大勇健，摧伏一切诸魔军故；到神通彼岸，能动一切佛世界故；得大辩才，法辞及义无碍滞故；知解无碍而无放逸，住作佛事示诸众生一切智故。 “那罗延！若菩萨入是集一切福德三昧，得于如是相貌事像无量功德。” 尔时，那罗延菩萨白言：“世尊！愿诸众生得集一切福德三昧如此。菩萨得是三昧所有功德，令诸众生得是功德，一切声闻及诸缘觉之所无有。世尊！若有菩萨不得闻于是三昧宝、虽闻不解，当知是人为魔所持。” 佛言：“那罗延！如是，如是！如汝所说。若有菩萨闻是三昧所生功德，若已生、若今生、若当生，无量无边。” 尔时，那罗延菩萨问文殊师利：“若有菩萨欲修集行是三昧者，当行何法？” 文殊师利言：“菩萨欲得是三昧者，不舍凡夫法为持佛法，如是修行不与法相应、不与非法相应；如是修行虽流转生死，不学生死法，不为生死所染；虽学涅槃，不入声闻、缘觉涅槃。 “复次，那罗延！若有菩萨欲学此三昧，应益增长集一切福德，不于有漏、无漏诸功德中生起妄想，若善、不善，有为、无为，世间、出世间，若罪、若福，起于分别，解一切 现代汉语译本：所作所为的缘故。 ‘因为显现大庄严，神通变化，所以得到巨大的力量，超越一切危害；清净的声音宣扬，遍及一切世界；内心大勇猛，摧伏一切魔军；到达神通的彼岸，能够震动一切佛世界；得到大辩才，在法辞和义理上都没有障碍；智慧通达而没有放逸，安住于佛的事业，向众生展示一切智慧。 ‘那罗延（Narayan，菩萨名）！如果菩萨进入这个集一切福德三昧，就能得到像这样相貌、事像的无量功德。’ 这时，那罗延菩萨说道：‘世尊！愿一切众生都能得到像这样的集一切福德三昧。菩萨得到这个三昧所具有的功德，能让一切众生也得到这些功德，这是所有声闻和缘觉所没有的。世尊！如果有菩萨没有听到这个三昧宝，即使听到了也不理解，应当知道这个人是被魔所控制。’ 佛说：‘那罗延！是的，是的！正如你所说。如果有菩萨听到这个三昧所产生的功德，无论是已经产生的、现在产生的、还是将来产生的，都是无量无边的。’ 这时，那罗延菩萨问文殊师利（Manjushri，菩萨名）：‘如果有菩萨想要修习这个三昧，应当修行什么法？’ 文殊师利说：‘菩萨想要得到这个三昧，不舍弃凡夫的法而持有佛法，像这样修行，不与法相应，也不与非法相应；像这样修行，虽然在生死中流转，但不学习生死的法，不被生死所污染；虽然学习涅槃，但不进入声闻、缘觉的涅槃。 ‘再者，那罗延！如果有菩萨想要学习这个三昧，应当增长积累一切福德，不要在有漏、无漏的各种功德中产生妄想，无论是善、不善，有为、无为，世间、出世间，无论是罪、是福，都不要产生分别，要理解一切
English
English version: Because of what is done. 'Because of manifesting great adornment, and supernatural transformations, one obtains great power, surpassing all harm; a pure voice is proclaimed, heard throughout all worlds; the mind is greatly courageous, subduing all the armies of Mara; reaching the other shore of supernatural powers, one can shake all Buddha worlds; obtaining great eloquence, one is unimpeded in both the words and meanings of the Dharma; understanding is unobstructed and without negligence, dwelling in the work of the Buddha, showing all wisdom to sentient beings.' 'Narayana (a Bodhisattva's name)! If a Bodhisattva enters this Samadhi of Accumulating All Merits, one will obtain immeasurable merits in such forms and appearances.' At that time, Bodhisattva Narayana said: 'World Honored One! May all sentient beings obtain this Samadhi of Accumulating All Merits. The merits that a Bodhisattva obtains from this Samadhi, may all sentient beings also obtain these merits, which are not possessed by all Sravakas and Pratyekabuddhas. World Honored One! If a Bodhisattva does not hear of this treasure of Samadhi, or even if they hear but do not understand, know that this person is held by Mara.' The Buddha said: 'Narayana! It is so, it is so! As you have said. If a Bodhisattva hears of the merits produced by this Samadhi, whether they have already arisen, are arising now, or will arise in the future, they are immeasurable and boundless.' At that time, Bodhisattva Narayana asked Manjushri (a Bodhisattva's name): 'If a Bodhisattva wishes to cultivate and practice this Samadhi, what Dharma should they practice?' Manjushri said: 'If a Bodhisattva wishes to obtain this Samadhi, they do not abandon the Dharma of ordinary beings to uphold the Buddha's Dharma. Practicing in this way, they are neither in accordance with the Dharma nor in accordance with non-Dharma; practicing in this way, although they transmigrate in Samsara, they do not learn the Dharma of Samsara, nor are they defiled by Samsara; although they learn Nirvana, they do not enter the Nirvana of Sravakas and Pratyekabuddhas.' 'Furthermore, Narayana! If a Bodhisattva wishes to learn this Samadhi, they should increase the accumulation of all merits, and not generate false thoughts in the various merits of the defiled and undefiled, whether good or not good, conditioned or unconditioned, worldly or transcendental, whether sin or merit, they should not generate distinctions, and should understand all -------------------------------------------------------------------------------- 福德皆入法性。
Chinese
“若福法行、若罪法行、若无记法行，皆入法性，应如是见诸众生福等不实起。是众生福、佛福悉皆同等，不见差别，法界无异，起无差别。 “若凡夫福、学福、无学福、缘觉福、菩萨福、正觉福，悉皆不实，无有物故，无有方处、无非方处，应如是知应解福性众生同等。 “善男子！如一切色皆依四大，菩萨之福亦复如是。遍一切处，终不起于福德狂逸，应知无常尽灭之法。 “那罗延！若菩萨欲得此三昧者，于四法中而不惊畏。何等四？于诸众生大悲无边、佛刹无边、佛智无边、入一切众生心行无边。那罗延！菩萨于此四无边中不应生畏。 “又复菩萨应当解知四不思议。何等四？业及业报不可思议、一切众生种种诸行若干差别不可思议、佛如来行不可思议、菩萨生起诸清净行不可思议。那罗延！是名为四不可思议，应当解知。 “善男子！菩萨解知得四无尽。何等四？福德无尽、满誓无尽、乐说无尽、究竟智无尽。那罗延！是为菩萨得四无尽。 “那罗延！菩萨应当修行四法。何等四？庄严善根无有满足、方便回向一切无尽无有满足、一切佛土诸庄严事、取以庄严自己佛土无有满足(梵本中少一)。那罗延！菩萨应当如是修集行是四法。” 现代汉语译本 所有福德都归入法性。 ‘无论是善业的行为、恶业的行为，还是无记业的行为，都归入法性，应当这样看待众生的福报等都是不真实的生起。众生的福报和佛的福报完全相同，没有差别，法界没有差异，生起也没有差别。 ‘无论是凡夫的福报、有学的福报、无学的福报、缘觉的福报、菩萨的福报，还是正觉（佛）的福报，都完全不真实，因为它们没有实体，没有固定的方位，也没有非固定的方位，应当这样理解，应当明白福报的性质与众生是相同的。 ‘善男子！就像一切色法都依赖四大（地、水、火、风）一样，菩萨的福报也是如此。它遍及一切处，最终不会产生对福德的狂妄自大，应当知道福德是无常且会消灭的法。 ‘那罗延（一种神的名字）！如果菩萨想要获得这种三昧（禅定），对于四种法不会感到惊恐畏惧。是哪四种呢？对一切众生的大悲心是无边的、佛刹（佛的国土）是无边的、佛的智慧是无边的、深入一切众生心行的能力是无边的。那罗延！菩萨对于这四种无边不应该产生畏惧。 ‘此外，菩萨还应当了解四种不可思议。是哪四种呢？业和业报是不可思议的、一切众生种种行为的差别是不可思议的、佛如来的行为是不可思议的、菩萨生起各种清净行为是不可思议的。那罗延！这被称为四种不可思议，应当了解。 ‘善男子！菩萨了解并获得四种无尽。是哪四种呢？福德无尽、满愿的誓言无尽、乐于说法无尽、究竟的智慧无尽。那罗延！这就是菩萨获得的四种无尽。 ‘那罗延！菩萨应当修行四种法。是哪四种呢？庄严善根没有满足的时候、方便回向一切众生没有满足的时候、用一切佛土的庄严来庄严自己的佛土没有满足的时候。那罗延！菩萨应当这样修集这四种法。’
English
English version All merits enter into the nature of Dharma. 'Whether it is the practice of meritorious deeds, the practice of sinful deeds, or the practice of neutral deeds, all enter into the nature of Dharma. One should see that the merits of sentient beings and so on arise unrealistically. The merits of sentient beings and the merits of the Buddhas are completely equal, without any difference. The Dharma realm is without difference, and arising is without difference. 'Whether it is the merit of ordinary beings, the merit of those in training, the merit of those beyond training, the merit of Pratyekabuddhas (solitary realizers), the merit of Bodhisattvas, or the merit of Samyak-sambuddhas (fully enlightened Buddhas), all are completely unreal, because they have no substance, no fixed location, and no non-fixed location. One should understand this way, and one should understand that the nature of merit is the same as that of sentient beings. 'Good man! Just as all forms depend on the four great elements (earth, water, fire, and wind), so too is the merit of a Bodhisattva. It pervades all places, and ultimately does not give rise to arrogance due to merit. One should know that merit is a Dharma of impermanence and extinction. 'Narayana (a name of a deity)! If a Bodhisattva wishes to attain this Samadhi (meditative absorption), he will not be alarmed or afraid of four Dharmas. What are the four? Limitless great compassion for all sentient beings, limitless Buddha-fields (Buddha-lands), limitless Buddha-wisdom, and limitless ability to enter into the minds and practices of all sentient beings. Narayana! A Bodhisattva should not be afraid of these four limitlessnesses. 'Furthermore, a Bodhisattva should understand four inconceivabilities. What are the four? Karma and its results are inconceivable, the various differences in the practices of all sentient beings are inconceivable, the practices of the Tathagatas (Buddhas) are inconceivable, and the arising of various pure practices by Bodhisattvas is inconceivable. Narayana! These are called the four inconceivabilities, and one should understand them. 'Good man! A Bodhisattva understands and attains four inexhaustibles. What are the four? Inexhaustible merit, inexhaustible fulfillment of vows, inexhaustible joy in teaching, and inexhaustible ultimate wisdom. Narayana! These are the four inexhaustibles attained by a Bodhisattva. 'Narayana! A Bodhisattva should cultivate four Dharmas. What are the four? There is no satisfaction in adorning good roots, there is no satisfaction in expediently dedicating merit to all beings, and there is no satisfaction in using the adornments of all Buddha-lands to adorn one's own Buddha-land. Narayana! A Bodhisattva should cultivate these four Dharmas in this way.' --------------------------------------------------------------------------------