Chinese
安乐是名知忍。先意问讯无有瞋面是名知忍。顺甚深法是名知忍。顺三脱门是名知忍。解无生无起是名知忍于无生法忍。紧那罗王！是为菩萨三十二法净忍波罗蜜。 “紧那罗王！复有三十二法净进波罗蜜。何等三十二？紧那罗王！菩萨不断佛种行进波罗蜜。不断僧种行进波罗蜜。受无量生死行进波罗蜜。集无量善根行进波罗蜜。供养给事无量诸佛行进波罗蜜。为欲摄持无量闻故行进波罗蜜。为欲教导无量诸众生故行进波罗蜜。欲以妙说悦可一切诸众生故行进波罗蜜。为令一切众生逆流故行进波罗蜜。为诸众生当设何宜行进波罗蜜。舍一切所有行进波罗蜜。护一切戒无有毁缺行进波罗蜜。一切柔和忍力无恚行进波罗蜜。出过一切所作事故行进波罗蜜。欲起一切禅定解脱诸三昧故行进波罗蜜。满无量智故行进波罗蜜。欲以一切诸佛国土所有庄严严己佛土故行进波罗蜜。大力坚固越到彼岸故行进波罗蜜。降伏一切诸魔场故行进波罗蜜。降伏一切外道论故行进波罗蜜。具佛十力、无畏法故行进波罗蜜。庄严身、口、意故行进波罗蜜。能办众事无休息故行进波罗蜜。心无怯弱故行进波罗蜜。其心勇健故行进波罗蜜。不共一切烦恼结住故行进波罗蜜。摧伏一切诸烦恼故行进波罗蜜。灭一切结故行进波罗蜜。度诸流故行进波 现代汉语译本 安乐被称为知忍（了解忍耐）。先主动问候，没有恼怒的表情，这被称为知忍。顺应甚深之法，这被称为知忍。顺应三脱门（三种解脱之门），这被称为知忍。理解无生无起，这被称为知忍，即于无生法忍（对无生之法的忍耐）。紧那罗王（一种天神）！这是菩萨的三十二种清净忍波罗蜜（到达忍耐彼岸的方法）。 ‘紧那罗王！还有三十二种清净进波罗蜜（到达精进彼岸的方法）。是哪三十二种呢？紧那罗王！菩萨不断绝佛种（成佛的种子），行进波罗蜜。不断绝僧种（僧侣的种子），行进波罗蜜。承受无量的生死，行进波罗蜜。积聚无量的善根，行进波罗蜜。供养侍奉无量的诸佛，行进波罗蜜。为了摄取保持无量的听闻，行进波罗蜜。为了教导无量的众生，行进波罗蜜。想要用美妙的言辞使一切众生喜悦，行进波罗蜜。为了使一切众生逆流而上，行进波罗蜜。为了众生应当设置什么适宜的法门，行进波罗蜜。舍弃一切所有，行进波罗蜜。守护一切戒律，没有毁坏缺失，行进波罗蜜。一切柔和忍耐的力量，没有嗔恨，行进波罗蜜。超出一切所作的事情，行进波罗蜜。想要生起一切禅定解脱诸三昧（各种禅定状态），行进波罗蜜。圆满无量的智慧，行进波罗蜜。想要用一切诸佛国土所有的庄严来庄严自己的佛土，行进波罗蜜。大力坚固，超越到达彼岸，行进波罗蜜。降伏一切诸魔的场所，行进波罗蜜。降伏一切外道的论点，行进波罗蜜。具备佛的十力（佛的十种力量）、无畏法，行进波罗蜜。庄严身、口、意，行进波罗蜜。能够办理众多事情，没有休息，行进波罗蜜。心中没有怯懦，行进波罗蜜。内心勇猛刚健，行进波罗蜜。不与一切烦恼结在一起，行进波罗蜜。摧伏一切诸烦恼，行进波罗蜜。灭除一切结缚，行进波罗蜜。度过诸种流，行进波
English
English version Tranquility is called knowing endurance. Asking after someone first with a pleasant expression is called knowing endurance. Conforming to the profound Dharma is called knowing endurance. Conforming to the three doors of liberation is called knowing endurance. Understanding no-birth and no-arising is called knowing endurance, that is, forbearance of the Dharma of no-birth. Kinnara King (a type of celestial being)! These are the thirty-two Dharmas of a Bodhisattva's pure endurance pāramitā (perfection of endurance). 'Kinnara King! There are also thirty-two Dharmas of pure diligence pāramitā (perfection of diligence). What are the thirty-two? Kinnara King! A Bodhisattva does not cut off the Buddha-seed, practicing diligence pāramitā. Not cutting off the Sangha-seed, practicing diligence pāramitā. Enduring limitless births and deaths, practicing diligence pāramitā. Accumulating limitless roots of goodness, practicing diligence pāramitā. Making offerings and serving limitless Buddhas, practicing diligence pāramitā. Desiring to gather and maintain limitless teachings, practicing diligence pāramitā. Desiring to teach limitless sentient beings, practicing diligence pāramitā. Desiring to please all sentient beings with wonderful speech, practicing diligence pāramitā. Desiring to make all sentient beings go against the stream, practicing diligence pāramitā. Considering what is appropriate to establish for sentient beings, practicing diligence pāramitā. Relinquishing all possessions, practicing diligence pāramitā. Protecting all precepts without violation or deficiency, practicing diligence pāramitā. Having all gentleness and endurance without anger, practicing diligence pāramitā. Transcending all actions and affairs, practicing diligence pāramitā. Desiring to arise in all meditations, liberation, and samādhis (states of meditative absorption), practicing diligence pāramitā. Fulfilling limitless wisdom, practicing diligence pāramitā. Desiring to adorn one's own Buddha-land with all the adornments of all Buddha-lands, practicing diligence pāramitā. Having great strength and firmness, crossing over to the other shore, practicing diligence pāramitā. Subduing all the fields of Māras (demons), practicing diligence pāramitā. Subduing all the arguments of externalist paths, practicing diligence pāramitā. Possessing the ten powers of a Buddha and fearless Dharmas, practicing diligence pāramitā. Adorning body, speech, and mind, practicing diligence pāramitā. Being able to accomplish many things without rest, practicing diligence pāramitā. Having no timidity in mind, practicing diligence pāramitā. Having a courageous and vigorous mind, practicing diligence pāramitā. Not dwelling together with all afflictions and bonds, practicing diligence pāramitā. Subduing all afflictions, practicing diligence pāramitā. Extinguishing all bonds, practicing diligence pāramitā. Crossing over all streams, practicing diligence --------------------------------------------------------------------------------
Chinese
罗蜜。脱未脱者、安未安者、度未度者故行进波罗蜜。集百福德庄严相故行进波罗蜜。守护一切佛正法故行进波罗蜜。神通遍至一切佛刹，供养礼拜右绕恭敬于诸佛故行进波罗蜜。此诸精进从寂静生，身心寂静住，无出无入，无上无下，为于无生无起所摄。紧那罗王！是为菩萨有三十二法净进波罗蜜。 “紧那罗王！菩萨复有三十二法净禅波罗蜜。何等三十二法？所谓念净。慧净。进净。惭净。坚实净。心体性净。不忘菩提心净。功德根净。无所依净。我我所净。起神通净。身寂静净。修治心净。内寂静净。外威仪净。断诸见着净。观无我、无众生、无人、无寿者、无丈夫净。不住三界净。助菩提法现前净。悲观众生净。除智障净。智慧超出净。不违因果净。决定法忍净。修行无常、苦、空法净。转方便净。方便摄净。近道场净。不悕望声闻、缘觉乘净。满足无漏净。心不散乱得佛定净。观众生心如应说净。紧那罗王！是为菩萨三十二法净禅波罗蜜。 “紧那罗王！菩萨复有三十二法净般若波罗蜜。何等三十二？求集多闻无有厌足，善巧思惟分别诸法，以己智慧觉了诸法。善分别阴、善分别界，趣法界故。善于诸入，知分别故。善于缘法，知因住故。善于诸谛，知解灭故。知于正位，不入正位故。观察无 现代汉语译本 罗蜜（Pāramitā，波罗蜜多，意为“到达彼岸”）。为了使未解脱者解脱，为了使未安稳者安稳，为了使未度脱者度脱，所以行进波罗蜜。为了积聚百种福德庄严之相，所以行进波罗蜜。为了守护一切佛的正法，所以行进波罗蜜。以神通遍至一切佛刹（Buddhakṣetra，佛的国土），供养、礼拜、右绕、恭敬诸佛，所以行进波罗蜜。这些精进从寂静中产生，身心寂静安住，无出无入，无上无下，被无生无起所摄持。紧那罗王（Kiṃnararāja，一种天神）！这就是菩萨具有的三十二种清净精进波罗蜜。 ‘紧那罗王！菩萨又有三十二种清净禅波罗蜜。哪三十二种？ 所谓念清净。慧清净。进清净。惭清净。坚实清净。心体性清净。不忘菩提心清净。功德根清净。无所依清净。我我所清净。起神通清净。身寂静清净。修治心清净。内寂静清净。外威仪清净。断诸见着清净。观无我、无众生、无人、无寿者、无丈夫清净。不住三界清净。助菩提法现前清净。悲观众生清净。除智障清净。智慧超出清净。不违因果清净。决定法忍清净。修行无常、苦、空法清净。转方便清净。方便摄清净。近道场清净。不悕望声闻（Śrāvaka，通过听闻佛法而证悟的修行者）、缘觉（Pratyekabuddha，独自证悟的修行者）乘清净。满足无漏清净。心不散乱得佛定清净。观众生心如应说清净。紧那罗王！这就是菩萨的三十二种清净禅波罗蜜。 ‘紧那罗王！菩萨又有三十二种清净般若波罗蜜。哪三十二种？ 寻求积聚多闻而没有厌足，善巧地思惟分别诸法，以自己的智慧觉悟诸法。善于分别阴（Skandha，构成个体经验的五种要素）、善于分别界（Dhātu，构成经验的十八种要素），趣向法界（Dharmadhātu，一切法的本性）的缘故。善于诸入（Āyatana，产生感知的六种内在感官和六种外在对象），知道分别的缘故。善于缘法（Pratītyasamutpāda，因缘和合而生的法），知道因的住处的缘故。善于诸谛（Satya，四圣谛，佛教的基本教义），知道解脱和灭的缘故。知道于正位，不入正位的缘故。观察无
English
English version Pāramitā (罗蜜): One practices the Pāramitā to liberate those who are not yet liberated, to pacify those who are not yet pacified, and to deliver those who are not yet delivered. One practices the Pāramitā to accumulate the adornment of a hundred blessings. One practices the Pāramitā to protect all the Buddhas' true Dharma. One practices the Pāramitā to reach all Buddha-lands (Buddhakṣetra) with supernatural powers, making offerings, prostrating, circumambulating to the right, and revering all the Buddhas. These efforts arise from stillness; the body and mind dwell in stillness, without coming or going, without above or below, embraced by non-arising and non-origination. O Kiṃnararāja (紧那罗王)! These are the thirty-two pure practices of the Bodhisattva's Pāramitā of effort. 'O Kiṃnararāja! Furthermore, a Bodhisattva has thirty-two pure practices of the Pāramitā of Dhyana (禅，meditation). What are these thirty-two? They are: purity of mindfulness; purity of wisdom; purity of effort; purity of shame; purity of steadfastness; purity of the nature of the mind; purity of not forgetting the Bodhi-mind; purity of the root of merit; purity of non-reliance; purity of self and what belongs to self; purity of arising supernatural powers; purity of bodily stillness; purity of cultivating the mind; purity of inner stillness; purity of outer demeanor; purity of severing all views and attachments; purity of contemplating no-self, no sentient beings, no person, no life-span, no man; purity of not dwelling in the three realms; purity of aiding the manifestation of Bodhi-dharmas; purity of compassionately observing sentient beings; purity of removing the obstacles of wisdom; purity of surpassing wisdom; purity of not violating cause and effect; purity of decisive acceptance of the Dharma; purity of practicing impermanence, suffering, and emptiness; purity of transforming skillful means; purity of embracing skillful means; purity of approaching the Bodhimaṇḍa (道场，place of enlightenment); purity of not desiring the Śrāvaka (声闻，hearer) or Pratyekabuddha (缘觉，solitary Buddha) vehicle; purity of fulfilling the unconditioned; purity of obtaining Buddha-samādhi (佛定，Buddha's concentration) with an unscattered mind; purity of speaking appropriately after observing the minds of sentient beings. O Kiṃnararāja! These are the thirty-two pure practices of the Bodhisattva's Pāramitā of Dhyana. 'O Kiṃnararāja! Furthermore, a Bodhisattva has thirty-two pure practices of the Prajñāpāramitā (般若波罗蜜，perfection of wisdom). What are these thirty-two? Seeking and gathering much learning without weariness, skillfully contemplating and distinguishing all dharmas, awakening to all dharmas with one's own wisdom. Being skilled in distinguishing the Skandhas (阴，aggregates), being skilled in distinguishing the Dhātus (界，elements), because of proceeding towards the Dharmadhātu (法界，dharma-realm). Being skilled in the Āyatanas (入，sense bases), knowing the distinctions. Being skilled in conditioned dharmas (Pratītyasamutpāda), knowing the dwelling place of causes. Being skilled in the Satyas (谛，truths), knowing liberation and cessation. Knowing the right position, not entering the right position. Observing no --------------------------------------------------------------------------------
Chinese
起，起自心故。知诸法无生，本际净故。知诸一切众生无我，离倒见故。知一切法同是一法，本际离欲故。知诸世界是一世界，同虚空故。知一切佛同是一佛，入不思议法界故。善知分别一切章句，善文字故。知无碍辩广演说法，悦可一切诸众生故。知陀罗尼，无忘失故。知诸魔业，教化诸魔向菩提故。观知诸法如幻住于分别，有差别故。解知诸法如电、水月、梦、影、响法，诸法究竟无成就故。觉知一切众生心性，本自净故。善分别观生死涅槃，善学方便故。善知解空、无相、无愿，示解脱门故。知一切法本性寂静，本无缚碍故。知一切法离障得明，害无明闇故。善知于智施慧光明，为欲解脱一切众生演说法故。知一切法，无去来故。知所作业，不相违故。知示众生，示生死故。得成四辩，解义、法、辞、乐说辩故。所说无错，法无不空。自己寂静调顺解真知于涅槃，智慧趣向诸佛智慧。守护法城持一切法，得受记地所作究竟。住不退转菩萨之地。紧那罗王！是为菩萨三十二法净般若波罗蜜。 “紧那罗王！菩萨复有三十二法净方便波罗蜜。何等三十二？观察众生自无众恶。有无量福而不休息，若有少福亦不休止。为化众生而行惠施不求福田。于诸众生起福田想不望果报。教化下劣现为下劣。教诸众生护持口 现代汉语译本 起，是因为心而生起的。了知一切法本无生，是因为其本源清净的缘故。了知一切众生无我，是因为远离颠倒见的缘故。了知一切法同为一法，是因为其本源远离欲望的缘故。了知诸世界是一个世界，是因为它们同处于虚空的缘故。了知一切佛同为一佛，是因为他们进入了不可思议的法界的缘故。善于分辨一切章句，是因为精通文字的缘故。了知无碍辩才，广为演说佛法，使一切众生喜悦，是因为善于说法的缘故。了知陀罗尼（总持），是因为不会忘失的缘故。了知诸魔的作为，教化诸魔向往菩提（觉悟），是因为具有智慧的缘故。观察了知诸法如幻，安住于分别之中，是因为有差别的缘故。理解了知诸法如闪电、水中的月亮、梦境、影子、回响一般虚幻，诸法究竟没有成就的缘故。觉知一切众生的心性，本来就是清净的缘故。善于分辨观察生死与涅槃（寂灭），是因为善于学习方便法门的缘故。善于理解空、无相、无愿，展示解脱之门，是因为智慧圆满的缘故。了知一切法的本性寂静，本来就没有束缚和障碍的缘故。了知一切法远离障碍而获得光明，消灭无明的黑暗，是因为证悟真理的缘故。善于运用智慧，施予智慧光明，为了解脱一切众生而演说佛法，是因为慈悲的缘故。了知一切法，没有去处和来处，是因为诸法不动的缘故。了知所作的业，不会互相违背，是因为因果不虚的缘故。了知向众生展示，展示生死轮回，是因为引导众生的缘故。获得成就四种辩才，即解义辩、法辩、辞辩、乐说辩，是因为精通佛法的缘故。所说的话没有错误，佛法没有不空的。自己寂静调顺，理解真知，趋向涅槃，智慧趋向诸佛的智慧。守护法城，持一切法，得到授记之地，所作所为究竟圆满。安住于不退转的菩萨之地。紧那罗王（一种天神）！这就是菩萨以三十二法清净般若波罗蜜（通过智慧到达彼岸）。 ‘紧那罗王！菩萨又有三十二法清净方便波罗蜜（通过善巧的手段到达彼岸）。哪三十二种？观察众生本来没有众多恶行。有无量福德而不休息，即使只有少许福德也不停止。为了教化众生而行布施，不求福田。对于诸众生生起福田之想，不期望果报。教化下劣的众生，就示现为下劣之身。教导众生护持口业。