Chinese
喜王菩萨言：“菩萨摩诃萨安住布施、忍辱之心。若能有人毁骂、呵责、期克、打掷，菩萨于此不生瞋恚心，而作欢喜想。于诸众生常为善友，无自、他相，无能毁者、无所毁者。诸法皆空，内空、外空，我相、人相悉皆空故，所以常生欢喜心，行布施行。设有求头、目、手、足、妻子、眷属乃至身命，无吝无惜，欢喜布施。菩萨乐求妙法，若闻一偈，设有转轮王位亦不恋着；若得一众生发菩提心者，设有帝释位亦不爱乐；若暂闻希有之法，设有梵天王位亦不爱乐；若得见诸如来，设使三千大千世界满中珍宝弃如瓦砾。乐见诸佛欢喜圆满、诸根具足、成就菩提分法，即能趣证佛一切智。” 无边视菩萨言：“菩萨摩诃萨无我见相，观一切法悉皆清净，不生疑惑，即能得见一切诸佛。观诸色无所著、无色想，见诸众生不作众生想，乃至观诸世间一切色像亦复如是。肉眼所见一切佛刹皆悉清净，业报清净故即得天眼具足、具大神通而得慧眼具足、圆满不共佛法即得法眼具足、离诸烦恼即得佛眼具足。是菩萨当得十力具足，即能趣证佛一切智。” 无边作行菩萨言：“诸佛一切所作皆是菩提。所以者何？菩提者，一切智之所出，生无内想、无外想、亦无中间。是故，菩萨于一切法而 能趣证佛一切智。’ 喜王菩萨（Hsi Wang Bodhisattva）言：‘菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）安住布施、忍辱之心。若能有人毁骂、呵责、期克、打掷，菩萨于此不生瞋恚心，而作欢喜想。于诸众生常为善友，无自、他相，无能毁者、无所毁者。诸法皆空，内空、外空，我相、人相悉皆空故，所以常生欢喜心，行布施行。设有求头、目、手、足、妻子、眷属乃至身命，无吝无惜，欢喜布施。菩萨乐求妙法，若闻一偈，设有转轮王位（cakravarti-rāja，统治世界的理想君主）亦不恋着；若得一众生发菩提心者，设有帝释位（Indra，天神之王）亦不爱乐；若暂闻希有之法，设有梵天王位（Brahmā，创造之神）亦不爱乐；若得见诸如来（Tathāgata，佛），设使三千大千世界（trisahasra-mahāsahasra-lokadhātu，佛教宇宙观中的一个宇宙）满中珍宝弃如瓦砾。乐见诸佛欢喜圆满、诸根具足、成就菩提分法，即能趣证佛一切智。’ 无边视菩萨（Wu Bian Shi Bodhisattva）言：‘菩萨摩诃萨无我见相，观一切法悉皆清净，不生疑惑，即能得见一切诸佛。观诸色无所著、无色想，见诸众生不作众生想，乃至观诸世间一切色像亦复如是。肉眼所见一切佛刹（Buddhakṣetra，佛土）皆悉清净，业报清净故即得天眼具足、具大神通而得慧眼具足、圆满不共佛法即得法眼具足、离诸烦恼即得佛眼具足。是菩萨当得十力具足，即能趣证佛一切智。’ 无边作行菩萨（Wu Bian Zuo Xing Bodhisattva）言：‘诸佛一切所作皆是菩提。所以者何？菩提者，一切智之所出，生无内想、无外想、亦无中间。是故，菩萨于一切法而
English
‘[This] can lead to the realization of the Buddha's omniscience.’ Joyful King Bodhisattva (Hsi Wang Bodhisattva) said: ‘Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, great Bodhisattvas) abide in the heart of generosity and patience. If someone were to insult, scold, threaten, strike, or throw things at them, the Bodhisattva would not generate anger but would instead think with joy. They are always good friends to all beings, without self or other, without those who can harm or those who are harmed. All dharmas are empty, empty internally and externally, the characteristics of self and person are all empty, therefore they constantly generate a joyful heart and practice generosity. If someone were to ask for their head, eyes, hands, feet, wife, family, or even their life, they would give without stinginess or regret, joyfully practicing generosity. Bodhisattvas delight in seeking the wonderful Dharma. If they hear a single verse, they would not be attached even to the position of a universal monarch (cakravarti-rāja, ideal ruler of the world); if they cause one being to generate the Bodhi-mind, they would not love even the position of Indra (Indra, king of the gods); if they temporarily hear a rare Dharma, they would not love even the position of Brahma (Brahmā, god of creation); if they get to see all the Tathāgatas (Tathāgata, Buddha), they would discard the three thousand great thousand worlds (trisahasra-mahāsahasra-lokadhātu, a cosmic system in Buddhist cosmology) full of treasures as if they were broken tiles. Delighting in seeing all the Buddhas joyful and complete, with all faculties perfect, accomplishing the factors of Bodhi, they can then realize the Buddha's omniscience.’ Boundless Vision Bodhisattva (Wu Bian Shi Bodhisattva) said: ‘Bodhisattva-Mahāsattvas have no perception of self, observing all dharmas as completely pure, without generating doubt, they can then see all the Buddhas. Observing all forms without attachment or the thought of form, seeing all beings without the thought of beings, and so on, observing all forms and images in the world in the same way. All Buddha-lands (Buddhakṣetra, Buddha-field) seen by the physical eye are completely pure. Because the karmic retribution is pure, they then obtain the perfection of the heavenly eye, possessing great supernatural powers, and then obtain the perfection of the wisdom eye, perfecting the unique Buddha-dharmas, they then obtain the perfection of the Dharma eye, and by being free from all afflictions, they then obtain the perfection of the Buddha eye. This Bodhisattva will obtain the perfection of the ten powers, and can then realize the Buddha's omniscience.’ Boundless Action Bodhisattva (Wu Bian Zuo Xing Bodhisattva) said: ‘All actions of all Buddhas are Bodhi. Why is this so? Bodhi is that from which all wisdom arises, arising without internal thought, without external thought, and without anything in between. Therefore, Bodhisattvas, regarding all dharmas, are --------------------------------------------------------------------------------
Chinese
无所著，即得烦恼界灭尽无余，无有魔事、出魔境界，是菩萨即能趣证佛一切智。” 破诸魔菩萨言：“若菩萨不起我见，即离诸见；诸见不生，能离魔业，即能了悟诸蕴；诸蕴皆空，我相永灭；我相灭已，魔无能为；魔业既灭，诸障解脱；远离诸障即得菩提，是名趣证佛一切智。” 无忧授菩萨言：“若人造不善业，常生忧惧，追悔自责；若人造诸善业，无所忧惧。是故，菩萨常行善法，无有间断，相续现前，即不为忧恼毒箭之所伤害，即能被精进铠，趣证佛一切智。” 一切义成菩萨言：“若善男子戒法具足、行愿具足，即能安住戒法根本。譬如妙香普熏一切，而能离诸过失远离诸恶，乃能圆满菩提分法，菩提分法既圆满已成一切智。由是当知：戒足为本，菩提分法而得成就。菩萨了如是者，即能趣证佛一切智。” 如是诸菩萨各说法已，会中有兜率天子名普开华，作如是言：“诸菩萨！譬如世间有妙华树，开敷茂盛，色香鲜美，人多爱乐。诸菩萨摩诃萨亦复如是，若诸法解脱如华开敷庄严，一切菩萨摩诃萨共所爱乐。又如忉利天宫园生之树，广大严丽，华开美盛，适悦可乐。菩萨摩诃萨若具法解脱开华庄严，一切菩萨及诸人天共所爱乐。亦如最上大摩尼宝，净无瑕翳，具如意德。菩萨 现代汉语译本 ‘无所著’，即能使烦恼界完全灭尽，没有剩余，没有魔事，超出魔的境界，这样的菩萨就能趋向证得佛的一切智慧（Sarvajna）。’ 破诸魔菩萨说：‘如果菩萨不生起我见（Atma-drishti），就能远离各种见解；各种见解不产生，就能远离魔的作为，就能了悟诸蕴（Skandha）；诸蕴皆空，我相（Atma-samjna）永远灭除；我相灭除后，魔就无能为力；魔的作为既然灭除，各种障碍就解脱；远离各种障碍就能得到菩提（Bodhi），这叫做趋向证得佛的一切智慧。’ 无忧授菩萨说：‘如果有人造作不善的业，常常产生忧愁恐惧，追悔自责；如果有人造作各种善业，就没有忧愁恐惧。因此，菩萨常常行持善法，没有间断，相续不断地显现，就不会被忧恼的毒箭所伤害，就能披上精进的铠甲，趋向证得佛的一切智慧。’ 一切义成菩萨说：‘如果善男子戒法具足、行愿具足，就能安住在戒法的根本上。譬如美妙的香气普遍熏染一切，而且能够远离各种过失，远离各种恶行，才能圆满菩提分法（Bodhipaksika-dharma），菩提分法既然圆满就成就一切智慧。由此应当知道：戒足是根本，菩提分法才能得以成就。菩萨了解像这样，就能趋向证得佛的一切智慧。’ 像这样各位菩萨各自说法后，会中有一位兜率天（Tushita Heaven）的天子名叫普开华，这样说道：‘各位菩萨！譬如世间有美妙的华树，开花繁茂，颜色香气鲜艳美好，人们大多喜爱。各位菩萨摩诃萨（Bodhisattva-Mahasattva）也是这样，如果诸法解脱像华一样开敷庄严，一切菩萨摩诃萨共同喜爱。又如忉利天宫（Trayastrimsa Heaven）园林中生长的树，广大庄严美丽，花开美好繁盛，适意喜悦。菩萨摩诃萨如果具足法解脱开华庄严，一切菩萨以及各位人天共同喜爱。也像最上的大摩尼宝（Mani-ratna），清净没有瑕疵，具有如意之德。菩萨
English
English version ‘Without attachment,’ that is, one can completely extinguish the realm of afflictions without remainder, without demonic activities, and transcend the realm of demons. Such a Bodhisattva can then proceed to realize the All-Knowing Wisdom (Sarvajna) of the Buddha.’ The Bodhisattva 'Destroyer of All Demons' said: ‘If a Bodhisattva does not give rise to the view of self (Atma-drishti), then he is free from all views; if views do not arise, he can be free from the works of demons, and then he can understand the aggregates (Skandha); when the aggregates are all empty, the perception of self (Atma-samjna) is forever extinguished; once the perception of self is extinguished, demons can do nothing; since the works of demons are extinguished, all obstacles are liberated; being free from all obstacles, one attains Bodhi, this is called proceeding to realize the All-Knowing Wisdom of the Buddha.’ The Bodhisattva 'Bestower of Fearlessness' said: ‘If a person commits unwholesome deeds, he constantly experiences worry and fear, regrets and self-reproach; if a person commits wholesome deeds, he has no worry or fear. Therefore, a Bodhisattva constantly practices wholesome dharmas without interruption, continuously manifesting them, and will not be harmed by the poisonous arrows of worry and distress, and can then don the armor of diligence, proceeding to realize the All-Knowing Wisdom of the Buddha.’ The Bodhisattva 'Sarvarthasiddha' said: ‘If a virtuous man is complete in the precepts and vows, he can abide in the root of the precepts. Just as a wonderful fragrance pervades and熏染 everything, and can be free from all faults and दूर from all evils, then he can perfect the factors of Bodhi (Bodhipaksika-dharma), and once the factors of Bodhi are perfected, he achieves All-Knowing Wisdom. Therefore, it should be known that the foundation is the perfection of precepts, and the factors of Bodhi can then be accomplished. A Bodhisattva who understands this can then proceed to realize the All-Knowing Wisdom of the Buddha.’ After these Bodhisattvas each spoke their Dharma, in the assembly there was a Deva (celestial being) from the Tushita Heaven named Pukaihuala, who said: ‘Bodhisattvas! It is like a wonderful flower tree in the world, blooming luxuriantly, with beautiful colors and fragrance, loved by many. The Bodhisattvas-Mahasattvas are also like this; if the liberation of all dharmas is like a flower blooming with adornment, it is loved by all Bodhisattvas-Mahasattvas. It is also like the trees growing in the gardens of the Trayastrimsa Heaven, vast, adorned, and beautiful, with flowers blooming beautifully and luxuriantly, pleasing and delightful. If Bodhisattvas-Mahasattvas are complete with the liberation of dharmas, blooming with adornment, they are loved by all Bodhisattvas and all humans and Devas. It is also like the supreme great Mani-ratna, pure and without flaws, possessing the virtues of fulfilling wishes. Bodhisattvas --------------------------------------------------------------------------------
Chinese
摩诃萨内心清净，无诸垢染，具法功德。如是，即能趣证佛一切智。” 光明开华天子言：“诸菩萨！如日舒光能破诸闇，一切色像而得显现。菩萨摩诃萨亦复如是，具智慧光舒妙法炬，普照众生令除痴闇，皆悉明彻。慧光显现，无诸闇暝，而不复为愚盲所覆，常履光明道。是故，菩萨引示一切失道众生令行正道，即能趣证佛一切智。” 曼陀罗华香天子言：“诸菩萨！曼陀罗华妙香远闻满百由旬。菩萨摩诃萨具戒、定、慧亦复如是，戒香、定香、慧香遍于世间，普闻一切。若诸众生闻是香者，一切烦恼皆悉销除。是菩萨摩诃萨具足如是法功德香，即能趣证佛一切智。” 精进法行天子言：“若诸菩萨暂时懈退，即不能修进胜行、得佛菩提果。若精进心，不计劫数长时勇猛，种诸善根心无厌足，常行八种助道之法。何等为八？一者、劝助胜行相应之法；二者、常修四无量行慈悲喜舍之法；三者、修习五种智通智慧之法；四者、常行四摄之法——谓布施、爱语、利行、同事；五者、于三解脱门忍法具足；六者、广为他人宣说妙法；七者、发起无上大菩提心；八者、作善方便回向一切摄诸正法。菩萨行此八法，即能趣证佛一切智。” 尔时，妙吉祥菩萨摩诃萨告诸菩萨及天众言：“诸菩萨摩诃萨 现代汉语译本：摩诃萨（Mahasattva，伟大的菩萨）内心清净，没有各种污垢染着，具备佛法的功德。像这样，就能趋向证得佛的一切智慧（Sarvajna）。” 光明开华天子说：‘各位菩萨！就像太阳散发光芒能够破除各种黑暗，一切色相得以显现。菩萨摩诃萨也是这样，具备智慧之光，散发微妙的法炬，普遍照耀众生，使他们去除愚痴的黑暗，都能够明彻。智慧之光显现，没有各种黑暗，不再被愚昧蒙蔽，常常行走在光明的道路上。因此，菩萨引导指示一切迷失道路的众生行走正道，就能趋向证得佛的一切智慧。’ 曼陀罗华香天子说：‘各位菩萨！曼陀罗华（Mandala flower）的妙香能够远播，充满一百由旬（Yojana，古印度长度单位）。菩萨摩诃萨具备戒、定、慧也是这样，戒香、定香、慧香遍布于世间，普遍被一切众生听闻。如果众生闻到这种香，一切烦恼都能够消除。这位菩萨摩诃萨具足这样的法功德之香，就能趋向证得佛的一切智慧。’ 精进法行天子说：‘如果各位菩萨暂时懈怠退缩，就不能修习增进殊胜的修行、得到佛的菩提果。如果精进发心，不计较劫数长久，勇猛精进，种植各种善根，内心没有厌倦满足，常常修行八种助道的法。哪八种呢？第一，劝助殊胜修行相应的法；第二，常常修习四无量心——慈、悲、喜、舍之法；第三，修习五种智通的智慧之法；第四，常常修行四摄法——也就是布施、爱语、利行、同事；第五，对于三解脱门（Three Doors of Liberation）的忍法具足；第六，广泛地为他人宣说微妙的佛法；第七，发起无上大菩提心；第八，做各种善巧方便，回向一切，摄取各种正法。菩萨修行这八种法，就能趋向证得佛的一切智慧。’ 这时，妙吉祥菩萨摩诃萨（Manjushri Bodhisattva Mahasattva）告诉各位菩萨以及天众说：‘各位菩萨摩诃萨！’