Chinese
尔时，那罗延菩萨复问文殊师利：“此集一切福德三昧经，当至何等菩萨之手？若是经卷若至舍宅、若禅、若忍、若在家、若出家？” 文殊师利言：“那罗延！若菩萨摩诃萨闻是三昧，若至于耳、若至其手、若至舍宅，彼人若当不起诽谤，如是之人我不名之为在家者，当名是人为出家者。何以故？由是菩萨勤修分别是三昧故。彼人当能除一切想，在在住处一切福德及与智慧无尽、无散。 “那罗延！菩萨为化诸众生故，示现种种形色相貌。那罗延！是人遍至一切诸处，犹如日月照四天下一切悉现。如是，那罗延！菩萨亦尔。不依诸难，虽在家中而不依家，亦非出家，不依沙门法，二俱叵说。何以故？菩萨不依一切所有及诸入故。 “那罗延！如琉璃宝器随所在处不失其性。如是，那罗延！若有菩萨住是三昧，虽复在家，当说是人名为出家，能不失是法界体性。” 尔时，那罗延问文殊师利：“菩萨摩诃萨住在何处，而能不失是集一切福德三昧，得于如是无尽福德智慧庄严？” 文殊师利言：“菩萨摩诃萨有四住处。何等四？所谓菩萨不住身命及诸利养、尊重赞叹住空无相无愿三昧、不住声闻缘觉正位、悕望佛智及无碍辩，而无贡高妄想分别，亦不执着如是住处。是菩萨住解脱一 现代汉语译本： 当时，那罗延菩萨（Narayana Bodhisattva）又问文殊师利（Manjushri）菩萨：‘这部《集一切福德三昧经》会流传到什么样的菩萨手中？这部经卷会出现在什么样的住所、禅修场所、忍辱修行者处，或者是在家修行者、出家修行者那里？’ 文殊师利菩萨回答说：‘那罗延！如果菩萨摩诃萨（Bodhisattva-Mahasattva）听闻到这部三昧，无论是听到、拿到手中，还是出现在他的住所，这个人如果不起诽谤之心，我就不认为他是所谓的在家修行者，而应当称他为出家修行者。为什么呢？因为这位菩萨勤奋修习分别三昧的缘故。这个人能够去除一切妄想，无论住在哪里，他的福德和智慧都将无尽、不会散失。’ ‘那罗延！菩萨为了教化众生，会示现各种不同的形色相貌。那罗延！这个人会遍及一切地方，就像太阳和月亮照耀四天下，一切都显现出来一样。那罗延！菩萨也是如此。不依赖任何困难，虽然身在家中，却不执着于家，也不是出家，不依赖沙门（Shramana）的修行方式，这两种状态都难以用言语描述。为什么呢？因为菩萨不执着于一切所有和各种执着。’ ‘那罗延！就像琉璃宝器，无论放在哪里都不会失去它的本性。那罗延！如果菩萨安住于这种三昧，即使身在家中，也应当称这个人是出家修行者，他不会失去法界的体性。’ 当时，那罗延菩萨问文殊师利菩萨：‘菩萨摩诃萨住在什么地方，才能够不失去这种《集一切福德三昧》，获得如此无尽的福德和智慧庄严？’ 文殊师利菩萨回答说：‘菩萨摩诃萨有四种安住之处。是哪四种呢？就是说，菩萨不住于身命和各种利益供养、尊重赞叹，安住于空、无相、无愿三昧；不住于声闻（Shravaka）、缘觉（Pratyekabuddha）的果位，希求佛的智慧和无碍辩才，但没有贡高我慢的妄想分别，也不执着于这样的安住之处。这样的菩萨安住于解脱的境界，
English
English version: At that time, Narayana Bodhisattva again asked Manjushri Bodhisattva: 'This Sutra of the Samadhi of Accumulating All Merits, into whose hands will it fall? Where will this scripture appear, whether in a dwelling, a place of meditation, with those practicing patience, or with lay practitioners or renunciates?' Manjushri Bodhisattva replied: 'Narayana! If a Bodhisattva-Mahasattva hears of this samadhi, whether it reaches their ears, their hands, or their dwelling, and if that person does not give rise to slander, I do not consider them a lay practitioner, but rather a renunciate. Why? Because this Bodhisattva diligently cultivates the samadhi of discernment. That person will be able to eliminate all thoughts, and wherever they dwell, their merits and wisdom will be inexhaustible and not scattered.' 'Narayana! Bodhisattvas, for the sake of transforming all beings, manifest various forms and appearances. Narayana! This person pervades all places, just as the sun and moon illuminate the four continents, making everything visible. Narayana! Bodhisattvas are also like this. They do not rely on any difficulties, and although they may be in a household, they are not attached to the household, nor are they renunciates. They do not rely on the practices of Shramanas (ascetics), and both states are indescribable. Why? Because Bodhisattvas do not cling to any possessions or attachments.' 'Narayana! Like a crystal vessel, wherever it is placed, it does not lose its nature. Narayana! If a Bodhisattva dwells in this samadhi, even if they are in a household, they should be called a renunciate, and they will not lose the essence of the Dharma realm.' At that time, Narayana Bodhisattva asked Manjushri Bodhisattva: 'Where does a Bodhisattva-Mahasattva dwell in order to not lose this Samadhi of Accumulating All Merits, and to attain such inexhaustible merits and wisdom adornments?' Manjushri Bodhisattva replied: 'A Bodhisattva-Mahasattva has four abodes. What are the four? They are: the Bodhisattva does not dwell on their body or life, nor on various benefits, offerings, respect, or praise; they dwell in the samadhi of emptiness, signlessness, and wishlessness; they do not dwell in the positions of Shravakas (hearers) or Pratyekabuddhas (solitary realizers), but aspire to the wisdom of the Buddha and unobstructed eloquence, without arrogance, delusion, or discrimination, and they do not cling to such abodes. Such a Bodhisattva dwells in the realm of liberation, --------------------------------------------------------------------------------
Chinese
切所有众生，不住我人众生寿命及与丈夫。 “那罗延！是为菩萨四所住处。最胜住处庄严无尽、大福德聚庄严无尽，大智慧聚断一切见，成就具足起诸佛法。” 那罗延问文殊师利：“菩萨云何得是住处得名出家？” 文殊师利言：“那罗延！菩萨有四法得是住处，谓住慈、住悲、住喜、住舍。那罗延！是为菩萨住四住处。 “那罗延！菩萨若住村邑聚落、若住空处，若住是四梵行住处，名正住处；若离是四梵行住处，虽正殿堂楼阁中住，不名住处。那罗延！是人名为欺诳一切人、天、阿修罗，虚食供养。 “那罗延！菩萨若住余诸梵行，皆摄在此四梵行中。何以故？那罗延！是梵行住处甚难得故。若有不见是四梵行缘圣禅者，是世身见不断于慢。” 那罗延言：“文殊师利！云何菩萨得名住此慈悲喜舍？” 文殊师利言：“那罗延！若有菩萨作如是念：‘我要当度一切众生。’是名住慈；‘我要当脱一切众生。’是名住悲；‘我要当令一切众生得住佛法。’是名住喜；‘我要当以出世间法寂静一切诸众生等。’是名住舍。 “复次，那罗延！菩萨若解诸法界空，是名住慈；菩萨若解诸法界寂，是名住悲；菩萨若解一切法界无著、无缚、无解，是名住喜；菩萨若 现代汉语译本 ‘切断’所有众生，不住于我、人、众生、寿命以及丈夫（指代男性）。 ‘那罗延（Narayan，印度教神祇，此处指代菩萨）！’这就是菩萨的四种住处。最殊胜的住处以无尽的庄严、无尽的大福德聚集而庄严，以大智慧聚集断除一切见解，成就具足，生起诸佛的法。 那罗延问文殊师利：‘菩萨如何得到这样的住处，并被称作出家？’ 文殊师利说：‘那罗延！菩萨有四种法可以得到这样的住处，即安住于慈、安住于悲、安住于喜、安住于舍。那罗延！这就是菩萨安住的四种住处。’ ‘那罗延！菩萨如果安住在村庄聚落，或者安住在空旷之处，如果安住在这四种梵行住处，就称为正住处；如果离开这四种梵行住处，即使安住在庄严的殿堂楼阁中，也不能称为住处。那罗延！这样的人被称为欺骗一切人、天、阿修罗，虚耗供养。’ ‘那罗延！菩萨如果安住在其他梵行中，都包含在这四种梵行之中。为什么呢？那罗延！因为这梵行住处非常难得。如果有人不能通过这四种梵行来观察圣禅，那么他对于世俗的‘我见’就无法断除，并且会产生傲慢。’ 那罗延说：‘文殊师利！菩萨如何才能被称为安住于慈悲喜舍呢？’ 文殊师利说：‘那罗延！如果菩萨这样想：‘我应当度脱一切众生。’这称为安住于慈；‘我应当解脱一切众生。’这称为安住于悲；‘我应当令一切众生安住于佛法。’这称为安住于喜；‘我应当用出世间法来寂静一切众生。’这称为安住于舍。 ‘再者，那罗延！菩萨如果理解诸法界是空的，这称为安住于慈；菩萨如果理解诸法界是寂静的，这称为安住于悲；菩萨如果理解一切法界没有执著、没有束缚、没有解脱，这称为安住于喜；菩萨如果
English
English version ‘Cutting off’ all sentient beings, not dwelling in self, person, sentient being, lifespan, and husband (referring to a male). ‘Narayan (Hindu deity, here referring to a Bodhisattva)!’ These are the four abodes of a Bodhisattva. The most supreme abode is adorned with endless adornments, endless accumulations of great merit, and with the accumulation of great wisdom, cutting off all views, accomplishing completeness, and giving rise to the Dharma of all Buddhas. Narayan asked Manjushri: ‘How does a Bodhisattva attain such an abode and be called a renunciate?’ Manjushri said: ‘Narayan! A Bodhisattva has four dharmas by which they attain such an abode, namely, dwelling in loving-kindness, dwelling in compassion, dwelling in joy, and dwelling in equanimity. Narayan! These are the four abodes in which a Bodhisattva dwells.’ ‘Narayan! If a Bodhisattva dwells in villages and settlements, or dwells in empty places, if they dwell in these four abodes of Brahma-viharas, it is called a proper abode; if they depart from these four abodes of Brahma-viharas, even if they dwell in magnificent halls and pavilions, it cannot be called an abode. Narayan! Such a person is called a deceiver of all humans, devas, and asuras, and consumes offerings in vain.’ ‘Narayan! If a Bodhisattva dwells in other Brahma-viharas, they are all included within these four Brahma-viharas. Why? Narayan! Because these abodes of Brahma-viharas are very difficult to attain. If someone cannot observe the holy dhyana through these four Brahma-viharas, then their worldly ‘self-view’ cannot be cut off, and they will generate arrogance.’ Narayan said: ‘Manjushri! How can a Bodhisattva be called dwelling in loving-kindness, compassion, joy, and equanimity?’ Manjushri said: ‘Narayan! If a Bodhisattva thinks thus: ‘I shall liberate all sentient beings.’ This is called dwelling in loving-kindness; ‘I shall free all sentient beings.’ This is called dwelling in compassion; ‘I shall cause all sentient beings to dwell in the Buddha Dharma.’ This is called dwelling in joy; ‘I shall pacify all sentient beings with the transcendental Dharma.’ This is called dwelling in equanimity. ‘Furthermore, Narayan! If a Bodhisattva understands that all realms of phenomena are empty, this is called dwelling in loving-kindness; if a Bodhisattva understands that all realms of phenomena are tranquil, this is called dwelling in compassion; if a Bodhisattva understands that all realms of phenomena are without attachment, without bondage, and without liberation, this is called dwelling in joy; if a Bodhisattva --------------------------------------------------------------------------------
Chinese
解一切法界无去、无来，是名住舍。那罗延！是名菩萨住慈悲喜舍。 “复次，那罗延！菩萨若见无我之法而不惊畏，是名住慈；若见一切众生寂灭而不惊畏，是名住悲；若闻一切佛法同等如一佛法而不惊畏，是名住喜；若闻一切刹无尽而不惊畏，是名住舍。 “复次，那罗延！无所碍滞是名为慈，救众生苦是名为悲，悉无所恼是名为喜，不高不下是名为舍。 “复次，那罗延！有慈悲，非大慈大悲。大慈大悲，声闻、缘觉之所无有。声闻、缘觉所有慈悲，不能安乐一切众生，是名慈悲，非大慈悲。 “云何名为大慈大悲？若于一切众生等，起平等心脱其苦恼，是名菩萨大慈大悲。若生五道，为诸众生自舍己乐，作如是念：‘是诸众生堕在邪道，我当安止令住正道。’是名菩萨大慈大悲。 “那罗延！是故当知声闻缘觉有慈有悲，无大慈大悲。那罗延！是故菩萨应当修满大慈大悲。” 说是大慈大悲法时，八千众生发阿耨多罗三藐三菩提心，作如是言：“我等亦当住如文殊师利所说大慈大悲。”八千菩萨得集一切福德三昧，八千众生远离尘垢得法眼净。 尔时，那罗延菩萨白言：“世尊！如来世尊名百福相，以何因缘得如是相？” 佛告那罗延：“若于十方各如恒 现代汉语译本 理解一切法界既无去也无来，这称为安住于舍。那罗延（Narayan，菩萨名）！这称为菩萨安住于慈悲喜舍。 ‘再者，那罗延！菩萨如果见到无我之法而不感到惊恐畏惧，这称为安住于慈；如果见到一切众生寂灭而不感到惊恐畏惧，这称为安住于悲；如果听到一切佛法平等如一佛法而不感到惊恐畏惧，这称为安住于喜；如果听到一切刹土无尽而不感到惊恐畏惧，这称为安住于舍。 ‘再者，那罗延！没有任何障碍滞留称为慈，救度众生脱离痛苦称为悲，完全没有烦恼称为喜，不高不下称为舍。 ‘再者，那罗延！有慈悲，但不是大慈大悲。大慈大悲，是声闻（Sravaka，小乘修行者）、缘觉（Pratyekabuddha，独觉者）所没有的。声闻、缘觉所拥有的慈悲，不能使一切众生安乐，这称为慈悲，而不是大慈大悲。 ‘什么称为大慈大悲？如果对于一切众生平等，生起平等心，使其脱离苦恼，这称为菩萨的大慈大悲。如果投生于五道（地狱、饿鬼、畜生、人、天），为了众生而舍弃自己的快乐，并这样想：‘这些众生堕入邪道，我应当安顿他们，使他们安住于正道。’这称为菩萨的大慈大悲。 ‘那罗延！因此应当知道声闻缘觉有慈有悲，但没有大慈大悲。那罗延！因此菩萨应当修满大慈大悲。’ 当宣说大慈大悲法时，八千众生发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi，无上正等正觉之心），并这样说：‘我们也应当安住于如文殊师利（Manjusri，菩萨名）所说的大慈大悲。’八千菩萨获得了集一切福德三昧（Samadhi，禅定），八千众生远离了尘垢，得到了法眼净。 这时，那罗延菩萨说道：‘世尊！如来世尊（Tathagata，佛的称号）名为百福相，是因何缘而得到这样的相貌？’ 佛告诉那罗延：‘如果在十方各如恒