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English version: The so-called arising, ceasing, abiding, and changing (birth, extinction, duration, and alteration), and the three characteristics of the unconditioned (unborn, unceasing, un-abiding, un-changing) refer to no arising, no ceasing, no abiding, and no changing. Dharanimdhara (name of a Bodhisattva)! If someone thoroughly understands and perceives conditioned and unconditioned dharmas, that person will no longer experience arising, ceasing, abiding, and changing. Therefore, it is said that they have attained the unconditioned. Dharanimdhara! 'Arising and ceasing' means seeing the meaning of the accumulation (Samudaya Satya of the Four Noble Truths) and disappearance. If a dharma has no accumulation, then there is no disappearance. If accumulation does not arise, then there is no decline, nor is there abiding or changing. Dharanimdhara! This is called truly knowing and seeing conditioned dharmas. If a person truly knows and sees conditioned dharmas, they will not fall into the category of arising, ceasing, abiding, and changing. Bodhisattvas thus contemplate conditioned and unconditioned dharmas, not seeing conditioned dharmas combining with unconditioned dharmas, nor seeing unconditioned dharmas combining with conditioned dharmas. They simply think: 'The true nature of conditioned dharmas is the unconditioned.' Then there will be no further discrimination. If one does not discriminate between conditioned and unconditioned dharmas, that is the unconditioned dharma. If one discriminates between what is conditioned and what is unconditioned, then one cannot penetrate the unconditioned. Cutting off all discrimination is called penetrating the unconditioned, truly penetrating dependent origination, and cutting off all conditions. Therefore, one is neither in the category of the counted (conditioned dharmas) nor in the category of the uncounted (unconditioned dharmas). Dharanimdhara! This is called the skillful means of a Bodhisattva-Mahasattva regarding conditioned and unconditioned dharmas, which means having no attachment or bondage to any dharma, and not craving or accepting either conditioned or unconditioned dharmas. Chapter Eleven: Dharanimdhara Sutra - Previous Deeds Dharanimdhara! If a Bodhisattva-Mahasattva can thus skillfully understand the five skandhas (form, feeling, perception, volition, consciousness), skillfully understand the eighteen dhatus (six sense organs: eye, ear, nose, tongue, body, mind; six sense objects: form, sound, smell, taste, touch, dharma; six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), skillfully understand the twelve ayatanas (six internal ayatanas: eye, ear, nose, tongue, body, mind; six external ayatanas: form, sound, smell, taste, touch, dharma), skillfully understand the twelve links of dependent origination (ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), skillfully understand the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharmas), skillfully understand the five roots (faith, vigor, mindfulness, concentration, wisdom), skillfully understand the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), skillfully understand mundane and supramundane dharmas, and skillfully understand conditioned and unconditioned dharmas, they will be able to skillfully understand the true nature of all dharmas, and also skillfully distinguish all the words, phrases, and sentences of the Dharma. They will also attain the power of mindfulness, and with this power of mindfulness, they will be able to continuously cultivate mindfulness until they attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). Dharanimdhara! In the past, immeasurable asamkhya kalpas (extremely long periods of time), there was a Buddha named Jambudvipa-gold-sumeru-mountain-king Tathagata (one who has thus come), Arhat (worthy of offerings from humans and gods), Samyak-sambuddha (one who is truly and completely enlightened), Vidyā-carana-sampanna (perfect in knowledge and conduct), Sugata (well-gone, one who has gone to the other shore with wisdom), Lokavid (knower of the world), An --------------------------------------------------------------------------------
Chinese
上士、调御丈夫、天人师、佛、世尊。持世！是阎浮檀金须弥山王佛，寿命五劫，有无量声闻众。其佛国土清净严饰丰乐安隐，其诸众生具足快乐，少于贪欲瞋恚愚痴，易化易度易净。持世！是阎浮檀金须弥山王佛，为诸菩萨亦说是断众生疑菩萨藏经。 “持世！时有菩萨名曰宝光，闻是阴界入、缘、四念处、五根、八圣道分、世间出世间、有为无为法方便，即时发于精进，二十亿岁终不生恶心。若贪欲若瞋恚若愚痴，若利养若饮食若衣钵，但为入如是法方便门故，常勤精进。 “持世！是宝光菩萨，于阎浮檀金须弥山王佛所，尽其形寿常修梵行，命终之后还生其佛国土人中。年少命终即复还生于其佛所，修行梵行。于一一劫五百生死，最后生阎浮檀金须弥山王佛欲涅槃时。 “在第五劫成就如是多闻法，亦得如是诸法实相方便，所从佛闻诸法皆能忆念，得如是念力故，白佛言：‘听我广演诸法。’即于其世中，度脱无量无边众生，令住阿耨多罗三藐三菩提道中。 “是阎浮檀金须弥山王佛入涅槃时，为持法故，护念宝光菩萨。佛灭度后法住一劫，是人于是一劫，五百世中常生人间出家学道，亦常于是诸法实相得自增长，亦复利益无量无边众生。 “持世！是宝光菩萨，如是展转得值 现代汉语译本：上士（至高无上的人）、调御丈夫（善于调伏人心的丈夫）、天人师（天神和人类的导师）、佛（觉悟者）、世尊（受人尊敬的人）。持世（菩萨名）！有阎浮檀金须弥山王佛（佛名），寿命五劫（极长的时间单位），有无量声闻众（听闻佛法而证悟的弟子）。其佛国土清净庄严，丰饶安乐，其诸众生具足快乐，少有贪欲、瞋恚、愚痴，容易教化、容易度脱、容易清净。持世！是阎浮檀金须弥山王佛，为诸菩萨也宣说这部断众生疑菩萨藏经（经名）。 ‘持世！当时有一位菩萨名叫宝光（菩萨名），听闻了阴（五蕴）、界（十八界）、入（十二入）、缘（十二因缘）、四念处（四种观照方法）、五根（五种产生力量的要素）、八圣道分（八种通往解脱的道路）、世间出世间法（世俗和超越世俗的法则）、有为无为法（因缘和合与不因缘和合的法则）的方便法门，即时发起精进之心，二十亿年中始终不生恶念。无论是贪欲、瞋恚、愚痴，还是为了利养、饮食、衣钵，都只是为了进入这些法门的方便，常常勤奋精进。 ‘持世！这位宝光菩萨，在阎浮檀金须弥山王佛那里，尽其一生都修持清净的梵行，命终之后又转生到那个佛国土的人群中。年少时去世后，又再次转生到那位佛的身边，修行梵行。在每一劫中经历五百次生死，最后在阎浮檀金须弥山王佛将要涅槃的时候出生。 ‘在第五劫时，成就了如此广博的闻法，也获得了如此诸法实相的方便，从佛那里听闻的诸法都能忆念，因为获得了这样的念力，就对佛说：‘请允许我广泛演说诸法。’于是就在那个世界中，度脱了无量无边的众生，使他们安住在阿耨多罗三藐三菩提（无上正等正觉）的道路中。 ‘当阎浮檀金须弥山王佛入涅槃时，为了护持正法，护念宝光菩萨。佛灭度后，正法住世一劫，这个人就在这一劫中的五百世中，常常转生在人间出家学道，也常常在这些诸法实相中得到自我增长，也利益了无量无边的众生。 ‘持世！这位宝光菩萨，就这样辗转得遇……’
English
English version: Superior Man, Tamer of Men, Teacher of Gods and Humans, Buddha, World Honored One. Holder of the World! There was a Jambudvipa Gold Sumeru Mountain King Buddha, whose lifespan was five kalpas (an extremely long period of time), and who had countless Shravaka (disciples who attain enlightenment by hearing the teachings) followers. His Buddha-land was pure, adorned, prosperous, peaceful, and secure. The beings there were full of happiness, with little greed, hatred, and delusion, and were easy to transform, easy to liberate, and easy to purify. Holder of the World! That Jambudvipa Gold Sumeru Mountain King Buddha also spoke the 'Bodhisattva Treasury Sutra for Cutting Off Doubts of Sentient Beings' (name of a sutra) for the Bodhisattvas. ‘Holder of the World! At that time, there was a Bodhisattva named Precious Light (name of a Bodhisattva), who, upon hearing about the expedient means of the skandhas (five aggregates), realms (eighteen realms), entrances (twelve entrances), conditions (twelve links of dependent origination), four foundations of mindfulness (four types of contemplation), five roots (five faculties that generate power), eightfold noble path (eight aspects leading to liberation), mundane and supramundane dharmas (worldly and transcendental principles), conditioned and unconditioned dharmas (caused and uncaused principles), immediately aroused diligence, and for twenty billion years never generated an evil thought. Whether it was greed, hatred, delusion, or for the sake of gain, food, clothing, or alms bowl, he was always diligent and energetic, solely for the sake of entering these expedient means of the Dharma. ‘Holder of the World! This Bodhisattva Precious Light, in the presence of the Jambudvipa Gold Sumeru Mountain King Buddha, practiced pure conduct throughout his life, and after his death, he was reborn among the people of that Buddha-land. After dying young, he was reborn again near that Buddha, practicing pure conduct. In each kalpa, he experienced five hundred births and deaths, and finally, he was born when the Jambudvipa Gold Sumeru Mountain King Buddha was about to enter Nirvana. ‘In the fifth kalpa, he achieved such extensive learning of the Dharma, and also obtained such expedient means of the true nature of all dharmas. He was able to remember all the dharmas he heard from the Buddha, and because he obtained such power of mindfulness, he said to the Buddha: ‘Please allow me to extensively expound the dharmas.’ Then, in that world, he liberated countless sentient beings, causing them to dwell in the path of Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment).’ ‘When the Jambudvipa Gold Sumeru Mountain King Buddha entered Nirvana, in order to uphold the Dharma, he protected and cared for the Bodhisattva Precious Light. After the Buddha's extinction, the Dharma remained in the world for one kalpa, and this person, in five hundred lifetimes during this kalpa, was constantly reborn in the human realm, leaving home to study the Way, and constantly grew in these true aspects of all dharmas, and also benefited countless sentient beings. ‘Holder of the World! This Bodhisattva Precious Light, in this way, gradually encountered...’ --------------------------------------------------------------------------------
Chinese
万亿诸佛，末后无量光佛为其授记，过阿僧祇劫当得阿耨多罗三藐三菩提。于阿僧祇劫中更值百千万亿那由他诸佛，后得阿耨多罗三藐三菩提成佛，号一切义决定庄严如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。有无量无边阿僧祇菩萨众，无量声闻僧，佛寿二劫，其佛国土丰乐安隐普皆庄严。 “持世！是故菩萨若欲得如是法中善知方便，当勤行精进勤求，读诵修集如是之法。又复菩萨摩诃萨欲得如是诸法方便故，于四法中勤行精进。何等为四？一者出家、二者独行、三者持戒清净、四者除懈怠心，是为四。菩萨有是四法，勤求多闻安住忍辱，当疾得值遇四法。何等四？一者生中阎浮提、二者得值佛、三者随法行、四者除罪业障，是为四。 “又复，持世！菩萨摩诃萨如是法中，应勤行精进，当得清净布施力，清净持戒，清净忍辱，清净精进，清净禅定，清净智慧力，菩萨摩诃萨住是法中疾得如是方便力。 “又，持世！菩萨摩诃萨虽行头陀细法，亦能常于众生有大悲心，是人入大悲心，于是法方便中勤行精进。 “持世！复有菩萨摩诃萨欲得如是法，当入诸陀罗尼门勤行精进。何谓为入陀罗尼门故勤行精进？所谓善观一切法无量缘，观一切法无量 现代汉语译本： 万亿诸佛都为他授记，最后一位是无量光佛（Amitabha），预言他经过阿僧祇劫（asamkhya kalpa，无数大劫）后将证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。在这阿僧祇劫中，他还会遇到百千万亿那由他（nayuta，极多数）诸佛，之后证得阿耨多罗三藐三菩提成佛，佛号为一切义决定庄严如来（Tathagata）、应供（Arhat）、正遍知（Samyak-sambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世间解（Lokavid）、无上士（Anuttara）、调御丈夫（Purusha-damya-sarathi）、天人师（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavan）。有无量无边的阿僧祇菩萨众，无量声闻僧，佛的寿命有二劫（kalpa），他的佛国土丰饶快乐，安稳且普遍庄严。 ‘持世（Dharanimdhara）！因此，菩萨如果想要在这样的法中善于了解方便之门，应当勤奋精进地勤求，读诵修习这样的法。而且菩萨摩诃萨（Bodhisattva-mahasattva，大菩萨）想要得到这些法的方便之门，要在四法中勤奋精进。哪四法呢？一是出家，二是独行，三是持戒清净，四是去除懈怠之心，这就是四法。菩萨有了这四法，勤求多闻，安住于忍辱，就能迅速遇到四法。哪四法呢？一是在阎浮提（Jambudvipa，我们所居住的娑婆世界）中出生，二是得遇佛，三是随法修行，四是去除罪业障碍，这就是四法。’ ‘还有，持世！菩萨摩诃萨在这样的法中，应当勤奋精进，就能得到清净的布施力，清净的持戒，清净的忍辱，清净的精进，清净的禅定，清净的智慧力，菩萨摩诃萨安住于这些法中，就能迅速得到这样的方便力。’ ‘还有，持世！菩萨摩诃萨即使修行头陀（dhuta，苦行）细法，也能常常对众生有大悲心，这样的人进入大悲心，在这样的法方便中勤奋精进。’ ‘持世！还有菩萨摩诃萨想要得到这样的法，应当进入诸陀罗尼（dharani，总持）门勤奋精进。什么叫做为了进入陀罗尼门而勤奋精进呢？就是善于观察一切法无量缘，观察一切法无量……’