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English version Bodhisattvas are also like this, the Dharma they hear and receive is of the same nature. Just as the great ocean is formed not merely for the sake of one being, so too are these Bodhisattvas, universally generating the aspiration for enlightenment (发道心) for all beings. Like the jewel in the ocean called 'Gathering Treasures' (名集宝), because of this jewel, there are various treasures. The Bodhisattva's accumulation of treasures is also like this; from the Bodhisattva's treasure trove, various jewels emerge. Just as the great ocean produces three kinds of treasures, and yet the great ocean itself has no discrimination, so too is the Bodhisattva's teaching of the Dharma; using the Three Vehicles to liberate beings, without any distinction of self and other. Just as the great ocean gradually deepens, so too are these Bodhisattvas, cultivating merits for the sake of beings, dedicating these merits towards the profound Sarvajna (萨婆若, all-knowing wisdom). Just as the great ocean does not harbor corpses, so too are these Bodhisattvas, generating pure Bodhicitta (菩提心, mind of enlightenment) and Bodhi vows (菩提愿), not harboring the mind of a Sravaka (声闻, Hearer) with its afflictions. Just as the great ocean has a firm and solid treasure, whose name is 'Gathering All Treasures' (集诸宝), even when the fire at the end of the kalpa (劫, eon) burns, it will not be destroyed, and can be transferred to other Buddha lands in other directions. It is also like this when the True Dharma is about to perish; those who are firm and diligent can uphold the Dharma, and even knowing that many beings cannot be liberated, they can transfer the Dharma to the Buddhas in other directions. When the Three Thousand Great Thousand Worlds are about to be destroyed, and the fire kalpa is about to arise and burn heaven and earth, countless rivers will dry up in advance, and then the Water King (水王) will also dry up later. Those who practice the small vehicle are also like this; when the Dharma is about to be exhausted, they will disappear and perish first. Bodhisattvas are courageous and diligent, not sparing their own lives, protecting and upholding the True Dharma until the very end. Whether the Buddha is in the world or after his Parinirvana (涅槃, passing away), this Dharma treasure in the heart will not perish, abiding in the Dharma with a deep and pure mind, using this wholesome Dharma to cultivate the path. Hundreds of thousands of beings rely on the ocean for survival, but the ocean was not formed for the sake of one being. The Bodhisattva's generation of Bodhicitta is also like this, for the sake of liberating all beings. All the great oceans in the ten directions of the world can still be measured for their capacity, but the path practiced by these Bodhisattvas cannot be measured by Sravakas and Pratyekabuddhas (缘觉, Solitary Realizers). Kasyapa (迦叶, one of Buddha's disciples)
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当知诸菩萨， 勇猛精进回向心， 愿欲作佛度众生， 尚无与等何况胜？ 是德宝聚如大海， 是可供养良福田， 是为最上大医王， 能疗一切众生病。 是世归依作救护， 洲渚灯明究竟道， 能与世间无明眼， 得眼则能服甘露。 是为世间诸法王， 是为帝释决断智， 是为梵王行四禅， 是为能转梵法轮。 是为大智导世师， 示诸邪径正真道， 是为勇猛能破魔， 是为清净除恼秽。 是修白法如满月， 光明高显犹如日， 智慧超出如须弥， 犹如密云雨甘露。 是无所畏如师子， 是心调柔如象王， 是则譬如金刚山， 一切外道不能坏。 是则清净犹如水， 是有威猛如大火， 是则如风无障碍， 是则如地无能动。 是拔憍慢我根等， 是如药树无分别， 是持净戒如莲华， 是于世法无所染。 是如优昙钵罗华， 千万亿劫时一出， 是为知报佛之恩， 是为不断诸佛种。 是为精进行大悲， 是用慈喜而超出， 是能舍离五欲心， 是常求佛法宝财。 是行布施为最胜， 是持净戒无等侣， 是忍辱健无畴匹， 是勤精进无厌倦， 是行禅定具神通， 能至无量诸佛土， 常见 现代汉语译本 应当知道，这些菩萨以勇猛精进之心回向， 发愿成佛普度众生，他们的功德之高尚，无人能及，更何况超越？ 他们是功德宝藏，如同大海般深广，是值得供养的良田福地， 他们是最伟大的医王，能够医治一切众生的病苦。 他们是世间的归宿，是救护者，是迷途中的灯塔，是通往究竟解脱的道路， 他们能给予世间无明之人智慧之眼，得到这双眼睛，就能品尝甘露般的佛法。 他们是世间诸法的君王，是帝释天（Indra，佛教的护法神）般拥有决断智慧的人， 他们如同梵天（Brahma，印度教的创造之神，在佛教中也被认为是护法神）一样修行四禅，能够转动清净的梵法轮。 他们是伟大的智慧导师，为世人指明从邪路走向正道的方向， 他们是勇猛无畏的战士，能够摧破魔障，他们是清净无染的，能够去除烦恼和污秽。 他们修习清净的佛法，如同圆满的月亮，光明高洁，如同太阳般照耀， 他们的智慧超群，如同须弥山（Mount Sumeru，佛教宇宙观中的圣山）般高大，又像浓密的云层降下甘露。 他们无所畏惧，如同狮子一般，他们的心调柔顺服，如同象王一般， 他们就像金刚山（Vajra Mountain，比喻坚不可摧），一切外道都无法摧毁。 他们清净无染，如同清水一般，他们威猛有力，如同熊熊烈火， 他们如同风一样，没有阻碍，他们如同大地一样，坚不可动。 他们能够拔除骄慢和‘我’执的根本，他们如同药树一样，对所有人都平等对待， 他们持守清净的戒律，如同莲花一般，在世俗的染污中不被沾染。 他们如同优昙钵罗花（Udumbara，传说中三千年一开的圣花）一样，经历千万亿劫才出现一次， 他们懂得报答佛的恩德，他们能够延续诸佛的种子。 他们精进修行，怀有伟大的慈悲心，他们用慈、喜之心来超越世俗， 他们能够舍弃对五欲（色、声、香、味、触）的贪恋，他们常常寻求佛法的珍宝。 他们行布施，最为殊胜，他们持守清净的戒律，无人能比， 他们忍辱的意志坚强，无人能及，他们勤奋精进，永不厌倦， 他们修行禅定，具备神通，能够到达无量无边的诸佛国土， 常常见到佛陀。
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English version Know that these Bodhisattvas, with courageous and diligent minds, dedicate their merits, Vowing to become Buddhas to liberate all beings, their virtues are so lofty that none can equal, let alone surpass them. They are treasure troves of merit, as deep and vast as the ocean, fertile fields of blessings worthy of offerings. They are the greatest of physicians, capable of healing all beings' suffering. They are the refuge of the world, the protectors, the guiding lights in the darkness, the path to ultimate liberation. They can give the eye of wisdom to those in the world who are blinded by ignorance; with these eyes, they can taste the nectar of Dharma. They are the kings of all Dharmas in the world, like Indra (the lord of gods) possessing decisive wisdom, They are like Brahma (the creator god) practicing the four Dhyanas (meditative states), capable of turning the pure Brahma-wheel of Dharma. They are great wise teachers, guiding beings from wrong paths to the true path, They are courageous and fearless warriors, able to destroy demonic obstacles; they are pure and undefiled, able to remove afflictions and defilements. They cultivate pure Dharma like the full moon, bright and exalted like the sun, Their wisdom surpasses all, like Mount Sumeru (the central mountain in Buddhist cosmology), and like dense clouds raining down sweet dew. They are fearless like lions, their minds are tamed and gentle like elephant kings, They are like Vajra Mountain (Diamond Mountain, an analogy for indestructibility), which cannot be destroyed by any external paths. They are pure like water, they are powerful like great fire, They are like the wind, without obstruction, they are like the earth, immovable. They can uproot the roots of pride and ego, they are like medicinal trees, treating all equally, They uphold pure precepts like lotus flowers, unsoiled by worldly dharmas. They are like the Udumbara flower (a rare flower said to bloom only once every 3000 years), appearing only once in billions of kalpas (eons), They know how to repay the Buddha's kindness, they are able to continue the lineage of all Buddhas. They diligently practice great compassion, they transcend the world with loving-kindness and joy, They can relinquish the mind attached to the five desires (form, sound, smell, taste, touch), they constantly seek the treasures of the Buddha's teachings. They practice giving, which is the most excellent; they uphold pure precepts, unmatched by any, Their endurance is strong, unparalleled; they are diligent and tireless in their efforts, They practice meditation, possessing supernatural powers, able to reach countless Buddha lands, They constantly see the Buddha.
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诸佛听受法， 如其所闻为人说。 是知众生所行道， 随其性欲根利钝， 是名善知方便力， 是然慧灯得济处。 是能善知一切法， 皆从和合因缘生， 是能决了因缘相， 离于我见乐平等。 是能正观于诸法， 为从何来至何所， 善知诸法无去来， 常住法性而不动。 是见有为法皆空， 增益大悲济众生， 众生妄想起众苦， 为欲度故修行道。 凡夫分别我我所， 行于种种诸邪见， 是能晓了法实相， 为断诸见讲说法。 无常为常不清净， 无我谓我苦为乐， 凡夫颠倒贪着故， 生死前际不可知。 是能知此从颠倒， 无我无人无众生， 我当如是修正道， 无常我乐及不净。 迦叶当知此菩萨， 我所称赞诸功德， 于其所行不可尽， 犹如大地举一尘。 若发菩提心不退， 三千大千供养具， 若复有供过于是， 悉应供养如是人。 若人发心愿作佛， 是则恭敬供养我， 于诸去来现在佛， 亦皆恭敬供养已。”◎ 建立法品第十六(丹天子授记品第二十二) ◎尔时思益梵天谓文殊师利法王子：“当请如来护念斯经，于后末世五百岁时令广流布。” 文殊师利言：“于意云何 现代汉语译本 诸佛听闻并接受佛法，然后像他们所听到的那样为他人宣说。 因此，他们了解众生所行的道路，根据他们**根**（indriya，指众生的根器）的利钝（锐利或迟钝）。 这被称为善于运用方便之力，能够点燃智慧之灯，找到解脱之处。 他们能够善于了解一切法，都是从和合的因缘而生起。 他们能够决断因缘的真相，远离我见，乐于平等。 他们能够正确地观察诸法，知道它们从何而来，到何处去。 善于了解诸法没有来去，常住在法性中而不动摇。 他们看到有为法都是空性的，增长大悲心来救济众生。 众生因虚妄的念头而生起种种痛苦，为了度化他们，菩萨修行佛道。 凡夫分别我与我所，行于种种邪见之中。 菩萨能够晓了法的真实相状，为了断除各种邪见而讲说法。 凡夫以无常为常，以不清净为清净，以无我为我，以苦为乐。 凡夫因颠倒贪着的缘故，生死的开端是不可知的。 菩萨能够知道这些都是从颠倒而来，实际上没有我，没有人，没有众生。 我应当像这样修正道，观无常、无我、无乐及不清净。 迦叶（Kasyapa，佛陀的弟子）你应该知道，这位菩萨，我所称赞的各种功德， 对于他所行的功德是不可穷尽的，就像从大地中举起一粒尘土一样。 如果有人发起菩提心永不退转，用三千大千世界的供养具来供养。 如果还有比这更多的供养，都应当用来供养这样的人。 如果有人发心愿要成佛，那就是在恭敬供养我。 对于过去、未来、现在的诸佛，也都是在恭敬供养他们。' 建立法品第十六(丹天子授记品第二十二) 尔时思益梵天对文殊师利（Manjusri，智慧的象征）法王子说：'应当祈请如来护念这部经，在后世末法时代的五百年中，使它广为流布。' 文殊师利说：'你认为怎么样？'
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English version The Buddhas listen to and receive the Dharma, and then speak it to others as they have heard it. Therefore, they understand the paths that sentient beings take, according to the sharpness or dullness of their **indriya** (faculties). This is known as skillfully using the power of expedient means, being able to light the lamp of wisdom and find the place of liberation. They are able to skillfully understand that all dharmas arise from the combination of causes and conditions. They are able to determine the true nature of causes and conditions, being free from the view of self and delighting in equality. They are able to correctly observe all dharmas, knowing from where they come and to where they go. They skillfully understand that dharmas have no coming or going, abiding constantly in the nature of Dharma without moving. They see that conditioned dharmas are all empty, increasing great compassion to save sentient beings. Sentient beings give rise to various sufferings due to false thoughts; to liberate them, Bodhisattvas cultivate the path. Ordinary people discriminate between 'I' and 'mine', engaging in various wrong views. Bodhisattvas are able to understand the true nature of dharmas, speaking the Dharma to cut off all wrong views. Ordinary people take impermanence as permanence, impurity as purity, no-self as self, and suffering as happiness. Due to their inverted attachments, the beginning of samsara is unknowable. Bodhisattvas are able to know that these all come from inversion; in reality, there is no 'I', no person, and no sentient being. I should cultivate the right path in this way, contemplating impermanence, no-self, no happiness, and impurity. Kasyapa (a disciple of the Buddha), you should know that this Bodhisattva, whose various merits I praise, His merits are inexhaustible, like picking up a single dust mote from the earth. If someone generates the Bodhi mind and never retreats, using the offerings of a three-thousand-great-thousand world system to make offerings, If there are even more offerings than this, they should all be used to make offerings to such a person. If someone generates the mind to wish to become a Buddha, that is to respectfully make offerings to me. To all the Buddhas of the past, future, and present, it is also to respectfully make offerings to them.' Chapter Sixteen on Establishing the Dharma (Chapter Twenty-Two on the Prediction of Danatianzi) At that time, the Brahma Srivikridita said to the Dharma Prince Manjusri (symbol of wisdom): 'One should request the Tathagata to protect and uphold this sutra, so that it may be widely propagated in the five hundred years of the degenerate age in the future.' Manjusri said: 'What do you think?' -------------------------------------------------------------------------------- ？佛于是经，有法、有说、有示、可护念不？” 思益言：“不也。”