English
English version: What can be measured are the wisdom of Bodhisattvas and the steadfastness of their mindfulness, but the various attainments they achieve are immeasurable. Ananda! You should observe the practice of Bodhisattvas. These are the very roots of virtue and goodness manifested by Vimalakirti at one time, which his disciples and those who have attained the state of Pratyekabuddha (Solitary Buddha) could not manifest even through hundreds of thousands of kalpas (aeons).' Then, the Bodhisattvas who came from the World of All Fragrances, all joined their palms and said: 'We deeply cherish the names of the Tathagata (Thus Come One), without forgetting them, and we never give rise to any thoughts of attachment to this Buddha-field. Moreover, the expedient means (Upaya) of the World-Honored One (Bhagavan) Buddhas are inconceivable, for the sake of liberating beings, manifesting the beauty of the Buddha-fields according to their desires. May the Buddha (Awakened One) bestow upon us the legacy of the Buddha-dharma (Buddha's teachings), which we will take to our Buddha-field, and we will always remember the Tathagata.' The Buddha told the Bodhisattvas: 'There are gates of exhaustible and inexhaustible, which you should learn. What is meant by exhaustible? It refers to what can be counted. What is meant by inexhaustible? It refers to what cannot be counted. Like the practice of Bodhisattvas, it is not limited to countable things, nor does it dwell on uncountable things. What is used to keep countable things unmoved? It is great compassion (Mahakaruna) that is unmoved; great compassion (Mahakaruna) that never abandons; based on the peace and joy of one's nature (Svabhava), the mind is not desolate; seeing others brings joy, serving the holy assembly (Arya-samgha), sacrificing body and life to uphold the true Dharma (teachings), planting good roots without weariness, sharing merits without attachment, learning the Dharma without懈怠, expounding the teachings without forgetting, making offerings to the Buddha and encouraging others, not fearing where one is born, fully accepting without arrogance, not belittling those who have not yet learned, not being defiled by worldly dust, guarding Suchness (Tathata) and being reborn, joyfully accepting predictions (Vyakarana). Establishing oneself with strength, pacifying others with joy. Taking meditation (Dhyana) as the thought of learning and action, taking samsara (cycle of rebirth) as the thought of skillful means, taking those who come seeking as the thought of virtuous friends, taking knowing everything as the thought of complete fulfillment, taking all possessions as the thought of giving, taking bad precepts (Dusshila) as the thought of reliance and acceptance, taking impatience as the thought of forbearance and silence, taking laziness as the thought of diligence, taking a distracted mind as the thought of mindfulness, taking bad wisdom as the thought of practicing wisdom, taking deliverance from the limitless (Aparimitaguna) as the thought of parents, taking the factors of enlightenment (Bodhipaksadharma) as the thought of companions. Desiring to perform all kinds of good deeds, without ever being satisfied, using the beauty of all Buddha-lands to perfect one's own Buddha-land. In countless cycles of birth and death, the mind is filled with courage; hearing of the Buddha's immeasurable virtues, the will is never weary. Providing refuge for the weary, bringing blessings to the greedy, guiding beings to bear heavy responsibilities, understanding the darkness, entering the roots of beings, subduing the armies of Mara (demon), not using schemes as the method, possessing profound wisdom. --------------------------------------------------------------------------------
Chinese
余，以少求而知足。诸世间已毕竟，于众俗不渐渍，得世际感圣贤，现诸仪式，起神通行。博闻能讽，慧力持念，断众人疑，知本本根，无碍无住，为致辩才。顺化天人，十善为净，梵迹为立，行四无量。致佛音声为法都讲，导至善行得佛仙路，捐身口意，行欲殊胜，喜在众经取菩萨众以大乘化，德行不败，善法不惑。如是，诸族姓子！以应此法者，不尽数也。 “何谓菩萨不住无数？谓求为空，不以空为证；求为无相、无数、无愿，不以无相、无数、无愿，随至为证。观于无常，不厌善本；观世间苦，以诚信生；观于非身，诲人不倦；观寂然法，寂而不转；观退转者，身意不随；观无处所，为住生死，以度斯漏；观无所行，为行导人；观于无我，以大悲乘而成济之；观无所生，不随弟子、缘一觉律；观于惶荒，不荒福德；观夫虚无，不虚正智；观于言语，不厌智慧；观无有主，应自然智；观无适莫，义合则行是为。诸族姓子！菩萨不住无数。 “又复不尽数者，为合会福，不住无数者，为合会慧；不尽数者，为行大慈，不住无数者，为有大悲；不尽数者，为道人民，不住无数者，为求佛法；不尽数者，为具佛身相，不住无数者，为具一切智；不尽数者，为行善权，不住无数者，为出智慧；不尽数者，为 现代汉语译本：我，以年少之身追求知足常乐。对于世间的一切已经完全了解，不被世俗所沾染，得到世间的感悟，学习圣贤之道，展现各种仪轨，发起神通之力。广博地学习，能够背诵经典，以智慧的力量保持正念，断除众人的疑惑，了解根本的根源，没有阻碍，没有执着，从而获得雄辩的才能。顺应教化天人和世人，以十善为清净之本，以梵天的足迹为立身之本，奉行四无量心（慈、悲、喜、舍）。以佛的声音宣讲佛法，引导人们走向善良的行为，获得成佛的道路，舍弃身口意三业，修行殊胜的愿望，喜好在各种经典中学习，以大乘佛法教化菩萨大众，德行不败坏，善法不迷惑。像这样，各位族姓之子！能够应和这种佛法的人，是数不胜数的。 ‘什么叫做菩萨不住于无数呢？就是追求空性（Sunyata），但不以证得空性为最终目的；追求无相（Animitta）、无数（Asankhyeya）、无愿（Apranihita），但不以达到无相、无数、无愿的境界为最终目的。观察世事无常（Anitya），但不厌倦行善的根本；观察世间充满痛苦（Dukkha），从而生起真实的信心；观察身体并非真实自我（Anatta），诲人不倦；观察寂静的佛法（Shanti），保持寂静而不退转；观察那些退转的人，身心不随之动摇；观察一切事物没有固定的处所，为了救度众生而安住于生死轮回之中；观察一切行为没有固定的模式，为了引导他人而行动；观察没有真实的自我（Anatta），以大悲心（Maha Karuna）乘坐大乘佛法而成就救度众生的事业；观察一切事物没有生起之处，不随声闻弟子、缘觉的戒律；观察世间的惶恐不安，不荒废修习福德；观察虚无的现象，不虚耗正确的智慧；观察言语的表达，不厌倦追求智慧；观察一切事物没有主宰者，应和自然而生的智慧；观察没有偏颇，符合正义就去做。各位族姓之子！这就是菩萨不住于无数。’ ‘还有，数不胜数的人，是为了积聚福德，不住于无数的人，是为了积聚智慧；数不胜数的人，是为了奉行大慈（Maha Metta），不住于无数的人，是为了拥有大悲（Maha Karuna）；数不胜数的人，是为了引导人民，不住于无数的人，是为了追求佛法；数不胜数的人，是为了具足佛的身相，不住于无数的人，是为了具足一切智慧（Sarvajnana）；数不胜数的人，是为了奉行善巧方便（Upaya），不住于无数的人，是为了生出智慧；数不胜数的人，是为了……’
English
English version: I, in my youth, seek contentment. I have completely understood all worldly matters, and I am not tainted by worldly customs. I have attained worldly insights, learned from the sages, manifested various rituals, and initiated supernatural powers. I study extensively, am able to recite scriptures, maintain mindfulness with the power of wisdom, dispel the doubts of others, understand the root of the root, without hindrance or attachment, thereby gaining eloquent eloquence. I conform to the teachings of gods and humans, take the Ten Virtues as the basis of purity, take the footprints of Brahma as the basis of establishment, and practice the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). I preach the Dharma with the voice of the Buddha, guide people to good deeds, attain the path to Buddhahood, abandon the three karmas of body, speech, and mind, practice supreme aspirations, delight in learning from various scriptures, and transform the Bodhisattva masses with Mahayana Buddhism. My virtue is not corrupted, and my good Dharma is not confused. Like this, sons of noble families! Those who can respond to this Dharma are countless. 'What is meant by a Bodhisattva not dwelling in the countless? It means seeking emptiness (Sunyata), but not taking the attainment of emptiness as the ultimate goal; seeking signlessness (Animitta), the countless (Asankhyeya), and wishlessness (Apranihita), but not taking the attainment of signlessness, the countless, and wishlessness as the ultimate goal. Observing the impermanence (Anitya) of things, but not being weary of the root of good deeds; observing that the world is full of suffering (Dukkha), thereby generating true faith; observing that the body is not the true self (Anatta), tirelessly teaching others; observing the peaceful Dharma (Shanti), remaining peaceful without regressing; observing those who regress, not allowing body and mind to be swayed by them; observing that all things have no fixed place, dwelling in the cycle of birth and death to save sentient beings; observing that all actions have no fixed pattern, acting to guide others; observing that there is no true self (Anatta), riding the Mahayana with great compassion (Maha Karuna) to accomplish the cause of saving sentient beings; observing that all things have no place of origin, not following the precepts of Sravaka disciples and Pratyekabuddhas; observing the world's fear and anxiety, not neglecting the cultivation of merit; observing the phenomenon of emptiness, not wasting correct wisdom; observing the expression of speech, not being weary of pursuing wisdom; observing that all things have no ruler, responding to naturally arising wisdom; observing that there is no bias, doing what is in accordance with justice. Sons of noble families! This is the Bodhisattva not dwelling in the countless.' 'Furthermore, the countless are for accumulating merit, and those who do not dwell in the countless are for accumulating wisdom; the countless are for practicing great loving-kindness (Maha Metta), and those who do not dwell in the countless are for having great compassion (Maha Karuna); the countless are for guiding the people, and those who do not dwell in the countless are for seeking the Buddha Dharma; the countless are for possessing the physical characteristics of the Buddha, and those who do not dwell in the countless are for possessing all wisdom (Sarvajnana); the countless are for practicing skillful means (Upaya), and those who do not dwell in the countless are for generating wisdom; the countless are for...' --------------------------------------------------------------------------------
Chinese
净佛土，不住无数者，为佛立故；不尽数者，利诱进人，不住无数者，现人利故；不尽数者，计会善本，不住无数者，施善力故；不尽数者，为具所愿，不住无数者，为本愿故；不尽数者，为具满性，不住无数者，为性净故；不尽数者，为五通不邪，不住无数者，知佛六通故；不尽数者，行度无极，不住无数者，无满时故；不尽数者，求诸佛宝，不住无数者，不求无宝处故；不尽数者，习行众药，不住无数者，知彼众病故；不尽数者，生死自然，不住无数者，泥洹自然故。” 于是，彼诸菩萨闻此喜悦，皆生善心。诸是三千大千世界一切好华，积至于膝，以供养佛。稽首佛足，右绕三匝，以次合聚。于是佛土忽然不现，须臾之间已还彼国，近香积佛。 维摩诘经见阿閦佛品第十二 于是，世尊问维摩诘：“汝族姓子！欲见如来，为以何等观如来乎？” 维摩诘曰：“始不以生，终不以数，今则不住。空种是同，入无所积，眼耳鼻口身心已离三界。不疲懈三脱门，得三达智，为无所至，至一切法，得无碍立，积于诚信，如无所住，如慧无杂，不生因缘。不为相，不熟相，不暂相。不一相不非相，不无视不为视，不熟视不暂视，不此岸不度泛不中流，不以此不以彼不以异，不解慧不住识。无晦无 现代汉语译本：净化佛土，却不执着于无数的功德，这是为了成就佛陀的缘故；利益引诱众生，却不执着于无数的功德，这是为了向人们展现利益的缘故；计算善行的根本，却不执着于无数的功德，这是为了施予善的力量的缘故；为了满足众生的愿望，却不执着于无数的功德，这是为了本愿的缘故；为了圆满众生的佛性，却不执着于无数的功德，这是因为佛性本自清净的缘故；为了使五神通不偏离正道，却不执着于无数的功德，这是为了了解佛陀的六神通的缘故；修行度化众生，没有止境，却不执着于无数的功德，这是因为度化没有圆满之时的缘故；寻求诸佛的珍宝，却不执着于无数的功德，这是因为不在没有珍宝的地方寻求的缘故；学习修行各种药方，却不执着于无数的功德，这是因为了解众生的各种疾病的缘故；生死是自然规律，却不执着于无数的功德，这是因为涅槃也是自然规律的缘故。” 于是，那些菩萨们听了这些话，都感到欢喜，生起了善良的心。他们用三千大千世界中所有美好的花朵，堆积到膝盖那么高，来供养佛陀。他们向佛陀的足稽首，右绕佛陀三圈，然后依次把花朵合聚起来。这时，佛土忽然消失不见，在很短的时间内，他们已经回到了自己的国土，靠近了香积佛（Xiangji Buddha）。 《维摩诘经·见阿閦佛品》第十二 这时，世尊（The World-Honored One）问维摩诘（Vimalakirti）：“你这位族姓之子！想要见到如来（Tathagata），你用什么样的方式来观察如来呢？” 维摩诘（Vimalakirti）说：“开始不以生为始，终结不以数为终，现在也不执着于任何事物。空性的种子是相同的，进入无所积聚的状态，眼、耳、鼻、口、身、心已经脱离了三界（Three Realms）。不疲倦懈怠地进入三解脱门（Three Doors of Liberation），获得三达智（Threefold Wisdom），为了无所到达，而到达一切法，获得无碍的立足点，积累诚信，如同无所执着，如同智慧没有杂染，不生起因缘。不为了相而作为，不熟悉相，不暂时地执着于相。不执着于单一的相，也不执着于非相，不无视，也不为了视而视，不熟悉地视，不暂时地视，不在此岸，不渡过泛流，不在中流，不以此，不以彼，不以异，不理解智慧，不执着于识。没有晦暗，没有...