Chinese
坐，其身亦不在十方佛前坐；三者譬如山中呼响音声还报，音响亦不在内亦不在外，菩萨于是间坐，悉遥说十方佛诸菩萨事，十方诸菩萨亦无往来到彼者，彼亦无往者如是也。” 佛语昙摩菩萨：“已得陀邻尼门，譬如持弓弩布矢在欲所射无所不到，菩萨持一慧入万亿慧，靡所不至，如是也。” 佛告昙摩菩萨：“汝见阿须伦欲兴兵时，弹指之顷兵到六天中间无空缺，菩萨已从第九以下欲说法时，如是也。” 宝来菩萨语舍利弗言：“净者贪欲消伏，其意无贪欲者是不可尽，其诸恶意者不能伏，复乱其意护于恶意，是故不可尽。其意瞋恚有形欲贡高，诸所不可索可欲作，菩萨常欲护是意，知不可尽去诸垢，当知意不可尽，护者不令懈怠，当知其意不可尽。其狂乱者转以法护之，当知意不可极。无智慧者欲护之，知意不可极，一切以法施与法脱之，当知意不可尽，欲教一切人皆令为功德，当知是意不可尽。” 宝来菩萨语舍利弗言：“菩萨有四法：一者意作陀邻尼行不可尽，二者陀邻尼所入行不可尽，三者以陀邻尼教一切是不可尽，四者博学问故陀邻尼不可尽，是为四。复有四事不可尽：一者上脱中脱不可尽，二者四马之路不可极，三者可意之王不可极，四者十二因缘无有主不可尽，是为四。 现代汉语译本 ‘坐’，他的身体也不在十方佛（指各个方向的佛）前坐；三者譬如在山中呼喊，声音的回响返回，声音和回响既不在内也不在外，菩萨就在这中间坐着，遥远地说着十方佛和诸位菩萨的事情，十方诸菩萨也没有往来到这里，他也没有往来，就是这样。’ 佛告诉昙摩（Dharma）菩萨：‘已经得到了陀邻尼（Dharani，总持）之门，譬如拿着弓弩，箭已上弦，想要射向哪里没有不能到达的，菩萨持有一种智慧，进入万亿种智慧，没有不能到达的，就是这样。’ 佛告诉昙摩（Dharma）菩萨：‘你看见阿须伦（Asura，阿修罗）想要兴兵的时候，弹指之间军队就到达六天（欲界六天）中间，没有空缺，菩萨已经从第九以下想要说法的时候，也是这样。’ 宝来（Ratnakara）菩萨告诉舍利弗（Sariputra）说：‘清净的人贪欲消退降伏，他的心没有贪欲是不可穷尽的，那些恶意的人不能降伏，反而扰乱他的心，守护着恶意，所以是不可穷尽的。他的心瞋恚有形，想要贡高我慢，诸所不可索求的却想要去做，菩萨常常想要守护这颗心，知道不可穷尽，去除各种污垢，应当知道心是不可穷尽的，守护它不让它懈怠，应当知道他的心是不可穷尽的。对于狂乱的心，用佛法来守护它，应当知道心是不可穷尽的。对于没有智慧的人想要守护他的心，知道心是不可穷尽的，一切用佛法施与，用法来解脱他，应当知道心是不可穷尽的，想要教导一切人都让他们行功德，应当知道这颗心是不可穷尽的。’ 宝来（Ratnakara）菩萨告诉舍利弗（Sariputra）说：‘菩萨有四种法：第一，用心作陀邻尼（Dharani，总持）的修行是不可穷尽的；第二，陀邻尼（Dharani，总持）所进入的修行是不可穷尽的；第三，用陀邻尼（Dharani，总持）教导一切众生是不可穷尽的；第四，因为博学多闻的缘故，陀邻尼（Dharani，总持）是不可穷尽的，这就是四种不可穷尽。又有四件事不可穷尽：第一，上等的解脱和中等的解脱是不可穷尽的；第二，四匹马拉的车道是不可穷尽的；第三，可意之王是不可穷尽的；第四，十二因缘没有主宰是不可穷尽的，这就是四种不可穷尽。’
English
English version ‘Sitting,’ his body also does not sit before the Buddhas of the ten directions (referring to the Buddhas in all directions); thirdly, it is like calling out in the mountains, and the echo returns, the sound and echo are neither inside nor outside, the Bodhisattva sits in between, remotely speaking of the affairs of the Buddhas and Bodhisattvas of the ten directions, and the Bodhisattvas of the ten directions do not come and go to that place, nor does he come and go, it is like that.’ The Buddha told Dharma Bodhisattva: ‘Having obtained the gate of Dharani (total retention), it is like holding a bow and crossbow, with the arrow nocked, wanting to shoot wherever, there is nowhere it cannot reach, the Bodhisattva holds one wisdom, entering into trillions of wisdoms, there is nowhere it cannot reach, it is like that.’ The Buddha told Dharma Bodhisattva: ‘You see when the Asuras (demi-gods) want to raise an army, in the snap of a finger the army arrives in the middle of the six heavens (the six heavens of the desire realm), without any gaps, it is like that when the Bodhisattva wants to preach the Dharma from the ninth level downwards.’ Ratnakara Bodhisattva told Sariputra: ‘The pure person's greed is diminished and subdued, his mind without greed is inexhaustible, those with evil intentions cannot be subdued, but instead disturb his mind, guarding the evil intentions, therefore it is inexhaustible. His mind is filled with anger, has form, and wants to be arrogant, wanting to do what cannot be sought, the Bodhisattva always wants to guard this mind, knowing it is inexhaustible, removing all defilements, one should know that the mind is inexhaustible, guarding it and not letting it be lazy, one should know that his mind is inexhaustible. For the chaotic mind, protect it with the Dharma, one should know that the mind is inexhaustible. For those without wisdom, wanting to guard his mind, knowing that the mind is inexhaustible, giving everything with the Dharma, liberating him with the Dharma, one should know that the mind is inexhaustible, wanting to teach everyone to do meritorious deeds, one should know that this mind is inexhaustible.’ Ratnakara Bodhisattva told Sariputra: ‘The Bodhisattva has four dharmas: first, using the mind to practice Dharani (total retention) is inexhaustible; second, the practice that Dharani (total retention) enters into is inexhaustible; third, using Dharani (total retention) to teach all beings is inexhaustible; fourth, because of extensive learning and knowledge, Dharani (total retention) is inexhaustible, these are the four inexhaustibles. There are also four things that are inexhaustible: first, superior liberation and intermediate liberation are inexhaustible; second, the road for four horses is inexhaustible; third, the king of contentment is inexhaustible; fourth, the twelve links of dependent origination without a master are inexhaustible, these are the four inexhaustibles.’ --------------------------------------------------------------------------------
Chinese
复有九法不可尽：一者无我之语不可尽，二者无作之想不可尽，三者寂寞泥洹之语不可尽，四者所度不可尽，五者大海流水无有懈倦不可尽，六者诸恶无垢不可尽，七者苦痛之声不可尽，八者去来之想不可尽，九者所度无主不可尽，是为九。复有九法不可尽：一者诸佛刹土不可极，二者诸菩萨所从来处不可极，三者发阿耨多罗三耶三菩提心者不可极，四者失愿取罗汉辟支佛不可极，五者十方菩萨从一佛刹飞到一佛刹不可极，六者六波罗蜜不可极，七者三三昧不可极，八者过于泥洹亦如化不可极，九者三昧不可极，是为九。” 宝来菩萨语舍利弗言：“菩萨有三十二宝：一者其心不着爱欲，是即忍辱不可极；二者不起我非我亦无所造，是故忍辱不可极；三者不念一切善恶，是为忍辱不可极；四者不恨心意于一切，是为忍辱不可极；五者不瞋怒向一切人，是为忍辱不可极；六者不怀念他人恶，是为忍辱不可极；七者亦不妄娆人有所击，是为忍辱不可极；八者于大会不调戏于座中，是为忍辱不可极；九者自护护他人身，是为忍辱不可极；十者有贫穷者给与护之，从后无所悕望，是为忍辱不可极；十一者自制不随恶知识，是为忍辱不可极；十二者无有爱欲意于身及他人身，是为忍辱不可极；十三者不起诸想，无念善恶如 现代汉语译本 还有九种法是不可穷尽的：第一，宣说‘无我’的言语是不可穷尽的；第二，‘无造作’的念想是不可穷尽的；第三，寂静涅槃（Nirvana）的言语是不可穷尽的；第四，所度化的众生是不可穷尽的；第五，大海的流水没有懈怠疲倦，是不可穷尽的；第六，诸恶已尽，没有垢染，是不可穷尽的；第七，痛苦的声音是不可穷尽的；第八，过去和未来的念想是不可穷尽的；第九，所度化的众生没有主宰，是不可穷尽的。这就是九种不可穷尽的法。 还有九种法是不可穷尽的：第一，诸佛的刹土是不可穷尽的；第二，诸菩萨所来的地方是不可穷尽的；第三，发阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi，无上正等正觉之心）的人是不可穷尽的；第四，失去愿望而证得阿罗汉（Arhat）或辟支佛（Pratyekabuddha）果位的人是不可穷尽的；第五，十方菩萨从一个佛刹飞到另一个佛刹是不可穷尽的；第六，六波罗蜜（Six Paramitas，六度）是不可穷尽的；第七，三三昧（Three Samadhis，三种三昧）是不可穷尽的；第八，超越涅槃也如幻化一般，是不可穷尽的；第九，三昧是不可穷尽的。这就是九种不可穷尽的法。 宝来菩萨对舍利弗（Sariputra）说：‘菩萨有三十二种宝：第一，内心不执着于爱欲，这就是忍辱，是不可穷尽的；第二，不生起‘我’和‘非我’的念头，也没有任何造作，所以忍辱是不可穷尽的；第三，不思念一切善恶，这就是忍辱，是不可穷尽的；第四，不怨恨一切众生，这就是忍辱，是不可穷尽的；第五，不向任何人发怒，这就是忍辱，是不可穷尽的；第六，不怀念他人的过错，这就是忍辱，是不可穷尽的；第七，也不随意侵扰或攻击他人，这就是忍辱，是不可穷尽的；第八，在大会上不在座位中戏弄他人，这就是忍辱，是不可穷尽的；第九，保护自己也保护他人的身体，这就是忍辱，是不可穷尽的；第十，对于贫穷的人给予帮助和保护，事后不期望任何回报，这就是忍辱，是不可穷尽的；第十一，自我约束，不跟随恶知识，这就是忍辱，是不可穷尽的；第十二，对于自己和他人的身体都没有爱欲之念，这就是忍辱，是不可穷尽的；第十三，不生起各种念想，没有善恶之念，就像……’
English
English version Furthermore, there are nine dharmas that cannot be exhausted: First, the words of 'no-self' cannot be exhausted; second, the thought of 'non-action' cannot be exhausted; third, the words of peaceful Nirvana (Nirvana) cannot be exhausted; fourth, those who are delivered cannot be exhausted; fifth, the flowing water of the great ocean has no weariness and cannot be exhausted; sixth, all evils are without defilement and cannot be exhausted; seventh, the sound of suffering cannot be exhausted; eighth, the thoughts of going and coming cannot be exhausted; ninth, those who are delivered have no master and cannot be exhausted. These are the nine. Furthermore, there are nine dharmas that cannot be exhausted: First, the Buddha lands cannot be exhausted; second, the places from which the Bodhisattvas come cannot be exhausted; third, those who generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) cannot be exhausted; fourth, those who lose their vows and attain the state of Arhat (Arhat) or Pratyekabuddha (Pratyekabuddha) cannot be exhausted; fifth, the Bodhisattvas of the ten directions flying from one Buddha land to another cannot be exhausted; sixth, the Six Paramitas (Six Paramitas) cannot be exhausted; seventh, the Three Samadhis (Three Samadhis) cannot be exhausted; eighth, passing beyond Nirvana is also like an illusion and cannot be exhausted; ninth, Samadhi cannot be exhausted. These are the nine. Bodhisattva Baolai said to Sariputra (Sariputra): 'Bodhisattvas have thirty-two treasures: First, their minds are not attached to love and desire, this is patience and cannot be exhausted; second, they do not arise with the thought of 'I' and 'not-I' and create nothing, therefore patience cannot be exhausted; third, they do not think of all good and evil, this is patience and cannot be exhausted; fourth, they do not resent everything, this is patience and cannot be exhausted; fifth, they do not get angry at all people, this is patience and cannot be exhausted; sixth, they do not harbor thoughts of others' evils, this is patience and cannot be exhausted; seventh, they also do not disturb or strike others wantonly, this is patience and cannot be exhausted; eighth, in large gatherings, they do not tease others in their seats, this is patience and cannot be exhausted; ninth, they protect themselves and protect the bodies of others, this is patience and cannot be exhausted; tenth, they give to and protect the poor, without expecting anything in return, this is patience and cannot be exhausted; eleventh, they restrain themselves and do not follow evil companions, this is patience and cannot be exhausted; twelfth, they have no lustful thoughts towards their own bodies or the bodies of others, this is patience and cannot be exhausted; thirteenth, they do not arise with various thoughts, without thoughts of good and evil, like...' --------------------------------------------------------------------------------
Chinese
弹指顷，是为忍辱不可极；十四者护于功德庄严身相，是为忍辱不可极；十五者信作善不离于三昧，是为忍辱不可极；十六者常护口不妄言，是为忍辱不可极；十七者心意清净，是为忍辱不可极；十八者坚住善知识世世与相随，不于他处说其过恶，是为忍辱不可极；十九者自挍计他人有恶者我亦有恶，是为忍辱不可极；二十者所念无有邪，邪即觉，是为忍辱不可极；二十一者软心和意，是为忍辱不可极；二十二者护恶人令心不起，是为忍辱不可极；二十三者生天者教导诸天，是为忍辱不可极；二十四者生天上世间，教两道中不更三道，是为忍辱不可极；二十五者具足诸种好，是为忍辱不可极；二十六者得音如梵天声，是为忍辱不可极；二十七者脱淫怒痴，是为忍辱不可极；二十八者不于诸色及名有想，是为忍辱不可极；二十九者所作功德不着，但欲起众法耳，是为忍辱不可极；三十者降伏诸外道，是为忍辱不可极；三十一者已出诸病中，是为忍辱不可极；三十二者具足诸佛法使不伤误；是则为宝不可极三十二事。 “复次舍利弗！复有三十三事为所入宝；一者欲入响欲入观，观无所观，是即为宝；二者欲入心离心，是即为宝；三者于心无主，是即为宝；四者欲入身求脱，本无脱者，是即为宝；五者欲入十二因缘 现代汉语译本 弹指顷刻间能够忍辱，这是忍辱的极致；十四是守护功德庄严的自身相貌，这是忍辱的极致；十五是相信行善不离于三昧（Samadhi，禅定），这是忍辱的极致；十六是经常守护口不说谎言，这是忍辱的极致；十七是心意清净，这是忍辱的极致；十八是坚定地依止善知识（Kalyanamitra，良师益友），世世代代与他们相随，不在其他地方说他们的过错，这是忍辱的极致；十九是自己衡量，认为他人有恶，自己也有恶，这是忍辱的极致；二十是所念没有邪念，一旦产生邪念立刻觉察，这是忍辱的极致；二十一是心柔软，意平和，这是忍辱的极致；二十二是守护恶人，使自己内心不起恶念，这是忍辱的极致；二十三是生到天界后，教导诸天，这是忍辱的极致；二十四是生于天上和人间，教导这两道中的众生不再堕入三恶道，这是忍辱的极致；二十五是具足各种美好的相，这是忍辱的极致；二十六是得到如梵天（Brahma）般的声音，这是忍辱的极致；二十七是脱离淫欲、嗔怒、愚痴，这是忍辱的极致；二十八是不对诸色和名相产生执着，这是忍辱的极致；二十九是所作的功德不执着，只是为了发起众多的佛法，这是忍辱的极致；三十是降伏各种外道，这是忍辱的极致；三十一是已经脱离各种疾病，这是忍辱的极致；三十二是具足诸佛的法，使之不受到损害和错误引导；这就是无上的三十二种珍宝。 ‘再次，舍利弗（Sariputra）！还有三十三种进入珍宝的方法；一是想要进入声音，想要进入观照，观照无所观照，这就是珍宝；二是想要进入心，离开心，这就是珍宝；三是对于心没有主宰，这就是珍宝；四是想要进入身体，寻求解脱，但本来就没有需要解脱的东西，这就是珍宝；五是想要进入十二因缘（Twelve Nidanas）