Chinese
大正藏第 17 册 No. 0761 佛说法集经 No. 761 佛说法集经卷第一 元魏天竺三藏菩提流支译 如是我闻： 一时婆伽婆在虚空界法界差别住处——普皆严洁，清净无垢，诸佛如来福智庄严如意所化，超于三界有为数行，过一切譬喻不可思议，诸佛如来果报所生——于最胜楼阁妙宝台上，与大比丘众千二百五十人俱，皆是阿罗汉，具四无碍，得俱解脱；与菩萨摩诃萨众，皆悉清净，得常无常三昧境界，观一切智智行处，得无中无边法界彼岸，满足一切菩萨所愿，具足一切菩萨自在，得十无尽无量功德以自庄严，具足一切菩萨陀罗尼三昧、四无碍智；与大威德天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、释提桓因、梵天、四天王，其数百千万，及眷属亦百千万。 尔时，婆伽婆所说经，名入一切修行次第法门，所谓见诸贤圣能生信心，得信心者成就欲心，得善法欲心者成就不断心，得不断心者成就义心，得义心者成就增上心，修行檀波罗蜜者成就大富故、修行尸波罗蜜者成就人天果报故、修行羼提波罗蜜者成就一切庄严故、修行毗梨耶波罗蜜者成就一切佛法故、修行禅波罗蜜者成就调柔心故、修行般若波罗蜜者成就过一切世间智故 现代汉语译本： 《佛说法集经》卷第一 元魏天竺三藏菩提流支译 如是我闻： 一时，婆伽婆（Bhagavan，世尊）在虚空界法界差别住处——普皆严洁，清净无垢，诸佛如来福智庄严如意所化，超于三界有为数行，过一切譬喻不可思议，诸佛如来果报所生——于最胜楼阁妙宝台上，与大比丘众千二百五十人俱，皆是阿罗汉（Arhat，断尽烦恼，证得解脱的圣者），具四无碍（四种无碍辩才），得俱解脱（身心皆得解脱）；与菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）众，皆悉清净，得常无常三昧境界，观一切智智行处，得无中无边法界彼岸，满足一切菩萨所愿，具足一切菩萨自在，得十无尽无量功德以自庄严，具足一切菩萨陀罗尼（Dharani，总持，忆持不忘的法门）三昧（Samadhi，禅定），四无碍智；与大威德天、龙、夜叉（Yaksa，一种鬼神）、乾闼婆（Gandharva，香音神）、阿修罗（Asura，非天，一种好战的神）、迦楼罗（Garuda，金翅鸟）、紧那罗（Kinnara，歌神）、摩睺罗伽（Mahoraga，大蟒神）、释提桓因（Śakro devānām indraḥ，帝释天）、梵天（Brahma，色界天主）、四天王，其数百千万，及眷属亦百千万。 尔时，婆伽婆所说经，名入一切修行次第法门，所谓见诸贤圣能生信心，得信心者成就欲心，得善法欲心者成就不断心，得不断心者成就义心，得义心者成就增上心，修行檀波罗蜜（Dāna-pāramitā，布施波罗蜜）者成就大富故、修行尸波罗蜜（Śīla-pāramitā，持戒波罗蜜）者成就人天果报故、修行羼提波罗蜜（Kṣānti-pāramitā，忍辱波罗蜜）者成就一切庄严故、修行毗梨耶波罗蜜（Vīrya-pāramitā，精进波罗蜜）者成就一切佛法故、修行禅波罗蜜（Dhyāna-pāramitā，禅定波罗蜜）者成就调柔心故、修行般若波罗蜜（Prajñā-pāramitā，智慧波罗蜜）者成就过一切世间智故。
English
English version: 'The Buddha Speaks of the Collected Teachings Sutra', Volume 1 Translated by Tripiṭaka Bodhiruci from India of the Yuan Wei Dynasty Thus have I heard: At one time, the Bhagavan (Blessed One) was dwelling in a realm of differentiated abodes within the sphere of space and the sphere of Dharma—universally adorned and immaculate, purified and without defilement, transformed by the blessings, wisdom, and adornments of all Buddhas and Tathagatas according to their wishes, surpassing the conditioned activities of the three realms, beyond all metaphors and inconceivable, born from the fruition of all Buddhas and Tathagatas—upon a most excellent pavilion, a platform of wondrous jewels, together with a great assembly of twelve hundred and fifty Bhikshus (monks), all of whom were Arhats (liberated beings who have extinguished all afflictions), possessing the four unobstructed eloquences, having attained liberation in both body and mind; and with a great assembly of Bodhisattva-Mahasattvas (great Bodhisattvas), all of whom were pure, having attained the realm of the Samadhi (meditative absorption) of permanence and impermanence, observing the conduct of the wisdom of all-knowingness, having attained the other shore of the boundless Dharma realm without center or edge, fulfilling all the vows of the Bodhisattvas, possessing all the freedom of the Bodhisattvas, having attained the ten inexhaustible and immeasurable merits with which to adorn themselves, possessing all the Bodhisattva Dharanis (mnemonic devices) and Samadhis, and the four unobstructed wisdoms; and with great majestic Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (titans), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), Śakro devānām indraḥ (Indra, lord of the gods), Brahmas (creator gods), the Four Heavenly Kings, numbering hundreds of thousands, and their retinues also numbering hundreds of thousands. At that time, the Sutra spoken by the Bhagavan was named 'Entering the Dharma Gate of the Sequential Stages of All Practices,' which means that seeing all the virtuous and noble ones can generate faith, those who attain faith will accomplish the mind of desire, those who attain the mind of desire for good Dharma will accomplish the unceasing mind, those who attain the unceasing mind will accomplish the mind of righteousness, those who attain the mind of righteousness will accomplish the superior mind, those who cultivate Dāna-pāramitā (perfection of giving) will accomplish great wealth, those who cultivate Śīla-pāramitā (perfection of morality) will accomplish the fruits of humans and gods, those who cultivate Kṣānti-pāramitā (perfection of patience) will accomplish all adornments, those who cultivate Vīrya-pāramitā (perfection of vigor) will accomplish all Buddha-dharmas, those who cultivate Dhyāna-pāramitā (perfection of meditation) will accomplish a tamed and gentle mind, and those who cultivate Prajñā-pāramitā (perfection of wisdom) will accomplish wisdom surpassing all worldly wisdom. --------------------------------------------------------------------------------
Chinese
、修行方便波罗蜜者成就一切无障碍故、修行愿波罗蜜者自然成就一切事故、修行力波罗蜜者成就不可破坏故、修行智波罗蜜者成就一切世间归依处故，出家者为成圣道故、着染衣者远离一切世间事故、乞食者为破一切憍慢心故、住阿兰若处者成就无怖畏故、处宴坐者成就神通无量等故、闻法受持者成就四无碍故、修念方便者成就陀罗尼故、修意方便者成就差别法智故、修坚固行者成就无大众畏故、修乐说方便者成就记说不错谬故、修阴方便者成就般若差别故、修界方便者成就微细般若差别故、修入方便者成就远离内外迷心故、修谛方便者成就不诳一切众生故、修念处方便者成就随顺一切佛意故、修舍摩他方便者成就寂静心故、修毗婆舍那方便者成就调伏心故、修不高心者成就一切智智满足故、修不憍慢者成就敬信心故、修不诳一切众生者成就乃至能令一人信故、修行坚固般若者成就一切天人行故、修如说修行者成就满足善知识法故、修行内思惟者成就自然觉故、修行降伏心者成就法王义故、修行不吝身者成就佛身故、修行恭敬三宝不坏心者成就是处非处智力故、修行善巧所作者成就业报智力故、修行不毁他智者成就诸根利钝智力故、修行入微细因缘集智者成就种种性智力故、修行三宝中教化众生者成就信欲智力故、 现代汉语译本：修行方便波罗蜜（upaya-paramita，善巧方便的圆满）的人，能够成就一切无有障碍的境界；修行愿波罗蜜（pranidhana-paramita，誓愿的圆满）的人，自然能够成就一切事业；修行力波罗蜜（bala-paramita，力量的圆满）的人，能够成就不可破坏的境界；修行智波罗蜜（jnana-paramita，智慧的圆满）的人，能够成就一切世间众生的归依之处。 出家修行的人，是为了成就圣道；身穿染衣的人，是为了远离一切世间俗事；托钵乞食的人，是为了破除一切骄慢之心；居住在阿兰若（aranya，寂静处）的人，能够成就无有怖畏的境界；处于宴坐（冥想）状态的人，能够成就神通无量等等功德；听闻佛法并受持的人，能够成就四无碍辩才；修习忆念方便的人，能够成就陀罗尼（dharani，总持）的能力；修习意念方便的人，能够成就对差别之法的智慧；修习坚定不移的修行的人，能够成就无有大众畏惧的境界；修习善于演说方便的人，能够成就记述演说没有错谬的境界；修习五阴方便的人，能够成就般若（prajna，智慧）的差别；修习十二界方便的人，能够成就微细的般若差别；修习十八界方便的人，能够成就远离内外迷惑之心的境界；修习四谛方便的人，能够成就对一切众生不欺骗的境界；修习四念处方便的人，能够成就随顺一切佛意的境界；修习奢摩他（samatha，止）方便的人，能够成就寂静的心；修习毗婆舍那（vipasyana，观）方便的人，能够成就调伏的心。 修习不高慢心的人，能够成就一切智智圆满的境界；修习不骄慢的人，能够成就恭敬和信心；修习不欺骗一切众生的人，能够成就乃至能够令一个人信服的境界；修习坚固的般若的人，能够成就一切天人的行为；修习如所说而修行的人，能够成就满足善知识的法；修习内在的思惟的人，能够成就自然的觉悟；修习降伏自心的人，能够成就法王的意义；修习不吝惜自身的人，能够成就佛身；修习恭敬三宝不退转心的人，能够成就知是处非处智力；修习善巧所作的人，能够成就业报智力；修习不毁谤他人智慧的人，能够成就诸根利钝智力；修习深入微细因缘集智的人，能够成就种种性智力；修习在三宝中教化众生的人，能够成就信欲智力。
English
English version: Those who cultivate the Upaya-paramita (perfection of skillful means) achieve a state free from all obstacles; those who cultivate the Pranidhana-paramita (perfection of vows) naturally accomplish all endeavors; those who cultivate the Bala-paramita (perfection of strength) attain an indestructible state; those who cultivate the Jnana-paramita (perfection of wisdom) become a refuge for all beings in the world. Those who renounce the world and become monks do so to attain the holy path; those who wear dyed robes do so to distance themselves from worldly affairs; those who beg for food do so to break down all arrogance; those who dwell in Aranya (secluded places) achieve a state of fearlessness; those who engage in seated meditation attain limitless supernatural powers and other virtues; those who hear and uphold the Dharma achieve the four kinds of unobstructed eloquence; those who cultivate mindfulness attain the power of Dharani (retention); those who cultivate mental focus attain wisdom regarding the distinctions of the Dharma; those who cultivate steadfast practice attain freedom from fear in large assemblies; those who cultivate skillful speech attain the ability to speak and record without error; those who cultivate the Skandha (aggregates) attain distinctions in Prajna (wisdom); those who cultivate the Dhatu (elements) attain subtle distinctions in Prajna; those who cultivate the Ayatana (sense bases) attain freedom from internal and external confusion; those who cultivate the Four Noble Truths attain the ability to not deceive all sentient beings; those who cultivate the Four Foundations of Mindfulness attain accordance with the intentions of all Buddhas; those who cultivate Samatha (tranquility) attain a peaceful mind; those who cultivate Vipasyana (insight) attain a tamed mind. Those who cultivate a humble mind attain the complete fulfillment of all-knowing wisdom; those who cultivate non-arrogance attain respect and faith; those who cultivate not deceiving all sentient beings attain the ability to inspire even one person to believe; those who cultivate steadfast Prajna attain the conduct of all gods and humans; those who cultivate practice in accordance with what is taught attain the fulfillment of the qualities of a good spiritual friend; those who cultivate internal contemplation attain natural enlightenment; those who cultivate subduing the mind attain the meaning of a Dharma King; those who cultivate not being stingy with the body attain the body of a Buddha; those who cultivate unwavering respect for the Three Jewels attain the power of knowing what is possible and impossible; those who cultivate skillful actions attain the power of knowing the results of actions; those who cultivate not disparaging the wisdom of others attain the power of knowing the sharpness or dullness of faculties; those who cultivate entering into the wisdom of subtle causes and conditions attain the power of knowing various natures; those who cultivate teaching sentient beings within the Three Jewels attain the power of knowing faith and desire. --------------------------------------------------------------------------------
Chinese
修行一切处不坏威仪为诸众生平等说法者成就一切至处道智力故、修行禅法中教化众生者成就禅定三昧三摩跋提垢净起智力故，修行正道为失正道众生示正道者成就天眼智力故、修行与一切众生正念者成就宿命智力故、修行与一切众生白净法者成就漏尽智力故、修行多闻教化众生者成就无大众威德畏故。 如是，世尊说此名入一切修行次第法门时，彼大众中有二菩萨：一、名无所发，二、名奋迅慧，与诸眷属于别楼阁宝堂上坐。此二菩萨于彼处坐，起如是心：“有诸菩萨摩诃萨广大法集我等应说。”作是语已，奋迅慧菩萨语无所发菩萨摩诃萨言：“善男子！云何菩萨摩诃萨知诸佛、如来、应供、正遍知生？云何菩萨摩诃萨知诸佛如来真实身？云何知诸佛如来为他因缘故成？云何知诸佛如来真实常住？云何菩萨知诸佛如来大般涅槃？云何菩萨知诸佛如来行？云何菩萨知譬喻相应？云何菩萨知几种佛？云何菩萨知诸佛如来唯依言辞说法？云何菩萨知空义？云何菩萨知空所对法？云何菩萨知说空者？云何菩萨知法师义？云何菩萨知与法师相应譬喻？云何诸菩萨知不共住法？云何诸菩萨知应化事？云何菩萨知诸善根胜妙果报？善男子！云何菩萨知诸无漏善根得胜妙果报？” 尔时，无所发菩萨摩诃萨语奋迅慧菩萨 现代汉语译本： 修行在任何情况下都不破坏威仪，为所有众生平等说法的人，成就了一切处道智力（能够到达一切地方的智慧力量）；在禅法中修行并教化众生的人，成就了禅定、三昧、三摩跋提垢净起智力（从禅定中生起，能够清除烦恼的智慧力量）；修行正道，为迷失正道的众生指引正道的人，成就了天眼智力（能够看到遥远和细微事物的智慧力量）；修行与所有众生正念相应的人，成就了宿命智力（能够知晓过去世的智慧力量）；修行与所有众生清净法相应的人，成就了漏尽智力（断绝一切烦恼的智慧力量）；修行多闻并教化众生的人，成就了无大众威德畏（在任何大众场合都不会感到畏惧）。 世尊如此宣说这个名为‘入一切修行次第法门’时，大众中有两位菩萨：一位名叫无所发（Anabhilāpya），另一位名叫奋迅慧（Tvaritabuddhi），他们与各自的眷属在另一座楼阁宝堂上就坐。这两位菩萨在那里就坐时，心中生起这样的想法：‘有一些菩萨摩诃萨拥有广大的法集，我们应当宣说。’说完这些话后，奋迅慧菩萨对无所发菩萨摩诃萨说：‘善男子！菩萨摩诃萨如何知晓诸佛、如来、应供、正遍知（Tathāgata, Arhat, Samyaksaṃbuddha）的诞生？菩萨摩诃萨如何知晓诸佛如来的真实身？如何知晓诸佛如来是为了他人的因缘而成就？如何知晓诸佛如来真实常住？菩萨如何知晓诸佛如来的大般涅槃（Mahāparinirvāṇa）？菩萨如何知晓诸佛如来的行持？菩萨如何知晓譬喻的相应之处？菩萨如何知晓佛的种类？菩萨如何知晓诸佛如来仅仅依靠言辞说法？菩萨如何知晓空（Śūnyatā）的含义？菩萨如何知晓空所对应的法？菩萨如何知晓宣说空性的人？菩萨如何知晓法师的含义？菩萨如何知晓与法师相应的譬喻？诸位菩萨如何知晓不共住法（Āveṇikadharma）？诸位菩萨如何知晓应化之事？菩萨如何知晓诸善根胜妙的果报？善男子！菩萨如何知晓诸无漏善根能够获得胜妙的果报？’ 这时，无所发菩萨摩诃萨对奋迅慧菩萨说：