English
English version: As the Buddha said: 'If all Bodhisattvas, regarding all dharmas (laws, phenomena), have no self, no other, no manifest, no secret, are universally able to subdue (beings), have no arising, no creating, and are able to fully practice all actions, this is the Dharma corresponding to the Samatha (tranquility meditation) dwelling of a Bodhisattva. Having practiced it themselves, they are also able to teach others; such a Bodhisattva is then able to approach and realize the All-Knowing Wisdom of the Buddha.' The Bodhisattva Lotus Auspicious Birth said: 'If all Bodhisattvas are attached to worldly dharmas, they will not be able to understand the All-Knowing Wisdom of the Buddha. If they have no attachment to worldly dharmas, no gain, no loss, no defamation, no praise, no acclaim, no ridicule, no suffering, no happiness, then regarding all dharmas, there is no increase, no decrease; this is called a Bodhisattva's departure from the world, and they will be able to approach and realize the All-Knowing Wisdom of the Buddha.' The Bodhisattva Bearer of the World said: 'If all Bodhisattvas benefit all sentient beings with various superior practices and thereby obtain self-benefit, without creating distinctions between self and others, but only dedicating their roots of goodness to all, arousing great diligence, and constantly planting various roots of goodness for sentient beings, this is called a Bodhisattva abiding in various superior practices, and they will be able to approach and realize the All-Knowing Wisdom of the Buddha.' The Bodhisattva Bearer of the Earth said: 'For example, the earth is able to grow trees, various medicinal herbs, etc., causing them to flourish, blossom, and bear fruit, all of which can be accomplished, and even all things exist because of the earth. But that earth does not have the thought: "I grow plants and cause them to mature, and all things rely on me and abide, and all sentient beings rely on the Dharma-realm earth and are able to grow." It does not have the thought: "I am able to grow sentient beings." The Bodhisattva-Mahāsattva (Great Bodhisattva) is also like this, arousing an equal mind like the earth, benefiting and bringing happiness to all sentient beings for a long time, without having the thought: "I am able to benefit and bring happiness to all sentient beings." By being free from such distinctions, they will be able to approach and realize the All-Knowing Wisdom of the Buddha.' The Bodhisattva Treasure Hand said: 'The armor of diligence refers to practicing various superior practices, which are vast and immeasurable, and cannot be practiced without possessing great roots of goodness. If all Bodhisattvas abide in an equal mind, without thoughts of discrimination, and even in dreams do not generate liking or hatred towards sentient beings, universally causing all sentient beings to be clad in the armor of the Mahayana (Great Vehicle), approaching and realizing the wisdom of the Buddha, abiding equally, also' --------------------------------------------------------------------------------
Chinese
无声闻、缘觉之意，是菩萨即能趣证佛一切智。” 宝印手菩萨言：“所有众生界各各令起大悲心，普施法印。是诸众生，无信者令生正信、无闻者令其多闻、悭贪者令行布施、毁禁者令具戒足、瞋恚者令行忍辱、懈怠者令起精进、散乱者令住禅定、愚痴者令具智慧，而令常修善法，皆使圆满，具足善根。常行菩萨三种宝印。何等为三？谓令众生佛智圆满，所有善根悉能回向一切众生，是为第一宝印。自所作善普皆利益，成就一切众生善根，是为第二宝印。观有情界犹若虚空，自性清净，是名第三宝印。若菩萨常行是事无有休息，即能趣证佛一切智。” 师子意菩萨言：“若菩萨精进坚固而无所畏，不能破坏无懈怠心，无惊怖想，勇猛不退，于轮回中捍劳忍苦，无怯、无惧，而能出离趣证涅盘，于苦、乐法平等而住，无有二相。夫如是者，是为菩萨被精进铠，即能趣证佛一切智。” 师子无畏音菩萨言：“譬如世间有力之士，难屈难伏，所作能辨，是名正士。其正士者，常行正法，离诸罪垢，不生邪见，勤行大行，心常柔软，无粗恶相，离诸卒暴，是名正士。常发善言，亲近善友，以殷重心尊敬师长，顺行正道无所违背，是名正士。离诸贪爱，修正命行，以清净业绝其过失、以智慧心断愚痴见，于 现代汉语译本：没有声闻（Sravaka，通过听闻佛法而证悟的修行者）、缘觉（Pratyekabuddha，靠自己力量证悟的修行者）的意念，这样的菩萨就能证得佛的一切智慧（Sarvajna）。 宝印手菩萨（Ratnamudrahasta Bodhisattva）说：‘对于所有的众生界，都让他们生起大悲心，普遍施予法印。对于那些没有信仰的众生，让他们生起正信；对于那些没有听闻佛法的众生，让他们多闻佛法；对于那些悭吝贪婪的众生，让他们行布施；对于那些毁犯戒律的众生，让他们具足戒行；对于那些嗔恚的众生，让他们行忍辱；对于那些懈怠的众生，让他们发起精进；对于那些散乱的众生，让他们安住禅定；对于那些愚痴的众生，让他们具足智慧，并且让他们常常修习善法，都使他们圆满，具足善根。常常修菩萨的三种宝印。哪三种呢？就是让众生佛智圆满，所有的善根都能回向一切众生，这是第一宝印。自己所作的善行普遍利益，成就一切众生的善根，这是第二宝印。观有情界犹如虚空，自性清净，这叫做第三宝印。如果菩萨常常做这些事情没有休息，就能证得佛的一切智慧。’ 师子意菩萨（Simhamati Bodhisattva）说：‘如果菩萨精进坚固而无所畏惧，不能被破坏，没有懈怠之心，没有惊慌恐怖的想法，勇猛不退，在轮回中忍受劳苦，没有胆怯，没有恐惧，而能出离轮回证得涅槃（Nirvana），对于苦和乐的感受平等安住，没有两种对立的分别。像这样的菩萨，就是披上了精进的铠甲，就能证得佛的一切智慧。’ 师子无畏音菩萨（Simhabhayaghosha Bodhisattva）说：‘譬如世间有力量的人，难以屈服，难以制伏，所做的事情能够办成，这叫做正士。这位正士，常常行持正法，远离各种罪恶，不生起邪见，勤奋地行持伟大的行为，内心常常柔软，没有粗暴恶劣的相，远离各种仓促暴躁，这叫做正士。常常发出善良的言语，亲近善良的朋友，以殷勤恭敬的心尊敬师长，顺着正道而行没有违背，这叫做正士。远离各种贪爱，修正当的谋生方式，以清净的行业断绝过失，以智慧的心断除愚痴的见解，对于’
English
English version: Without the intention of Sravakas (those who attain enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own), such a Bodhisattva can attain the Sarvajna (all-knowing wisdom) of the Buddha. Ratnamudrahasta Bodhisattva said: 'For all realms of sentient beings, may they all generate great compassion and universally bestow the Dharma seal. For those sentient beings who lack faith, may they generate right faith; for those who have not heard the Dharma, may they hear much of it; for those who are stingy and greedy, may they practice generosity; for those who violate precepts, may they fully possess the precepts; for those who are filled with anger, may they practice patience; for those who are lazy, may they arouse diligence; for those who are scattered, may they abide in meditation; for those who are ignorant, may they possess wisdom, and may they constantly cultivate good deeds, fulfilling them all and possessing good roots. Constantly practice the three treasure seals of a Bodhisattva. What are the three? They are: enabling sentient beings to perfect the Buddha's wisdom, and enabling all good roots to be dedicated to all sentient beings; this is the first treasure seal. Universally benefiting from one's own good deeds, accomplishing the good roots of all sentient beings; this is the second treasure seal. Observing the realm of sentient beings as if it were empty space, with its self-nature being pure; this is called the third treasure seal. If a Bodhisattva constantly does these things without rest, they can attain the Sarvajna of the Buddha.' Simhamati Bodhisattva said: 'If a Bodhisattva is diligent, firm, and fearless, cannot be destroyed, has no laziness, has no thoughts of alarm or fear, is courageous and does not retreat, endures hardship in Samsara (cycle of rebirth), without timidity or fear, and can depart from Samsara and attain Nirvana (liberation), abiding equally in suffering and happiness, without duality. Such a Bodhisattva is wearing the armor of diligence and can attain the Sarvajna of the Buddha.' Simhabhayaghosha Bodhisattva said: 'For example, a powerful person in the world is difficult to subdue, difficult to control, and can accomplish what they set out to do; this is called a righteous person. This righteous person constantly practices the right Dharma, is free from all sins and defilements, does not generate wrong views, diligently practices great deeds, their heart is always gentle, without coarse or evil appearances, and is free from all haste and impetuosity; this is called a righteous person. They constantly speak good words, associate with good friends, respect teachers and elders with earnest reverence, and follow the right path without deviation; this is called a righteous person. They are free from all greed and attachment, correct their livelihood, cut off faults with pure karma, and cut off ignorant views with a wise mind, regarding’ --------------------------------------------------------------------------------
Chinese
自三业安住寂静，复于他人不生扰挠，不议好恶、长短，无毁、无誉，是名正士。愍诸贫穷而行惠施，无怨亲想，内心质直，外相柔和，离诸邪曲，守真实行，以无上法娱乐其心，寂然坚固，平等而住，是名正士。于诸众生所有障碍为其破灭，于身命财而能普施，于胜义法不生难吝，见诸众生无福无慧者而为灭除诸不善法，然后施与妙法宝藏——贫苦众生常施珍宝、疾病众生施与医药、怖畏众生施其安乐、无依怙者为作主宰、堕轮回者而为救度、在闇暝者为作光明而照导之、在邪道者示以正道——常以法语教导一切，见其过失不生恚怒，是名正士。诸菩萨当修是行，即能安住奢摩他相应之法，而能趣证佛一切智。” 虚空藏菩萨言：“菩萨等视众生，行大慈观犹如虚空无有边量；行大悲观无量无边亦复如是。常生欢喜守护诸根，离其染着，于六波罗蜜法行无懈倦。行于布施等如虚空，无所挂碍；持戒、忍辱、精进、禅定、智慧皆亦如是，菩萨即能趣证佛一切智。” 平等心转法轮菩萨言：“若有菩萨行菩提道，当于诸法不起诸相及分别心，即不为魔之所恼害，常得诸佛之所爱念，诸天、龙、神常所卫护，所作善根真实无失。若菩萨于法生有相心、起分别想，即为魔境界、为魔所动，诸佛不能摄受、诸天不 现代汉语译本 自身的身、口、意三业安住于寂静的状态，并且不扰乱他人，不议论别人的好坏、长短，没有毁谤，也没有赞誉，这叫做正士（zhèng shì，正直的人）。 怜悯那些贫穷的人而施行恩惠和布施，不分怨亲，内心正直坦诚，外表柔和谦逊，远离各种邪恶和虚伪，坚守真实的行为，用无上的佛法来娱乐自己的心，寂静而坚定，平等地安住，这叫做正士（zhèng shì，正直的人）。 对于所有众生的障碍，为其破除和消灭，对于自身的身命和财物，能够普遍地施舍，对于殊胜的佛法，不产生吝啬之心，见到那些没有福报和智慧的众生，就为他们灭除各种不善的恶法，然后施与他们微妙的佛法宝藏——对于贫困痛苦的众生，常常施舍珍宝；对于患有疾病的众生，施与医药；对于恐惧害怕的众生，施与安乐；对于没有依靠的人，成为他们的主宰；对于堕入轮回的人，给予救度；对于处在黑暗中的人，为他们点亮光明而照亮引导他们；对于走在邪道上的人，向他们展示正道——常常用佛法教导一切众生，见到他们的过失不生嗔恨和愤怒，这叫做正士（zhèng shì，正直的人）。 各位菩萨应当修习这些行为，就能够安住在与奢摩他（shē mó tuō，止，禅定）相应的法中，从而能够趋向证得佛的一切智慧。 虚空藏菩萨（Xūkōngzàng Púsà，Akasagarbha Bodhisattva）说：‘菩萨平等地看待众生，修习大慈观，就像虚空一样没有边际和限量；修习大悲观，也是无量无边，同样如此。 常常生起欢喜心，守护自己的诸根（zhū gēn，眼、耳、鼻、舌、身、意），远离对它们的染着，对于六波罗蜜（liù bō luó mì，六度，布施、持戒、忍辱、精进、禅定、智慧）的修行没有懈怠和疲倦。 修行布施等同于虚空，没有任何挂碍；持戒、忍辱、精进、禅定、智慧也都是这样，菩萨就能够趋向证得佛的一切智慧。’ 平等心转法轮菩萨（Píngděngxīn Zhuǎnfǎlún Púsà）说：‘如果有一位菩萨修行菩提道，应当对于诸法不起各种相和分别心，这样就不会被魔所恼害，常常得到诸佛的爱念，诸天、龙、神常常卫护，所做的善根真实不虚。 如果菩萨对于法生起有相之心、产生分别的想法，那就是魔的境界，被魔所动摇，诸佛不能摄受，诸天不