Chinese
是心，而心不住、不可取、无形。何等法不可取、无形？彼所受法为何所似？非心、非心知，非心、非心见。’复作是思惟：‘随何等心从因缘生？’见彼诸心皆由他力而有。是菩萨不见离心而有菩提，知此心法即是菩提，菩萨尔时即得心自在。以得心自在故，即于大乘而得自在。尔时，即于一切众生得平等心。是菩萨尔时住于大乘中，不依他力，是名菩萨心念处。 “善男子！何者是菩萨摩诃萨法念处？善男子！菩萨随何等法而生正念——若善法、不善法，若可诃法、不可诃法，若有漏、无漏，世间、出世间法，若声闻、辟支佛法，若凡夫法、非凡夫法。是菩萨于彼彼法而生正念，善巧能知、善业柔软、善能修习，善修毕竟、善修自力、善修自在，知平等法不生、不灭。是菩萨不见一法离于不生、不灭，不见一法离于空、无相、无愿。 “菩萨作是思惟：‘一切诸法无有寿者，以自性寂静故；一切法无我，以自性不二故；一切法无障碍，以自性如虚空故；一切法无分别，以远离心意识故；一切法寂静，以无烦恼性故；一切法无言语，以自性不可说故；一切法不尽，以无为性净故；一切法不可数，以过一切数量故；一切法正直，以过一切戏论故；一切法无根本，以无种子故；一切法无过失，以根本自净故 现代汉语译本：‘是心，而心不住、不可取、无形。’什么样的法是‘不可取、无形’的呢？他所感受的法又像什么呢？既不是心，也不是心所知，既不是心，也不是心所见。菩萨又这样思惟：‘任何心是从因缘而生的吗？’他看到所有这些心都是由其他力量而产生的。这位菩萨不见离开心之外还有菩提，知道这心法就是菩提，菩萨那时就得到了心的自在。因为得到了心的自在，就在大乘中得到了自在。那时，就对一切众生得到了平等心。这位菩萨那时安住于大乘中，不依靠其他力量，这叫做菩萨的心念处。 ‘善男子！什么是菩萨摩诃萨的法念处呢？善男子！菩萨随什么法而生起正念呢？——无论是善法、不善法，无论是可呵责的法、不可呵责的法，无论是有漏法、无漏法，世间法、出世间法，无论是声闻法、辟支佛法，无论是凡夫法、非凡夫法。这位菩萨对这些法都生起正念，善于巧妙地知晓，善业柔软，善于修习，善修达到究竟，善修依靠自力，善修达到自在，知道平等法不生、不灭。这位菩萨不见任何一个法离开不生、不灭，不见任何一个法离开空、无相、无愿。 菩萨这样思惟：‘一切诸法没有寿命，因为自性寂静的缘故；一切法无我，因为自性不二的缘故；一切法没有障碍，因为自性如同虚空的缘故；一切法没有分别，因为远离心意识的缘故；一切法寂静，因为没有烦恼性的缘故；一切法没有言语，因为自性不可说的缘故；一切法没有穷尽，因为无为性清净的缘故；一切法不可计数，因为超过一切数量的缘故；一切法正直，因为超过一切戏论的缘故；一切法没有根本，因为没有种子的缘故；一切法没有过失，因为根本自性清净的缘故。
English
English version: 'It is mind, yet the mind does not abide, cannot be grasped, and is formless.' What kind of dharma is 'ungraspable and formless'? What does the dharma he experiences resemble? It is neither mind nor what the mind knows; it is neither mind nor what the mind sees.' Again, the Bodhisattva contemplates: 'From what causes and conditions does any mind arise?' He sees that all these minds exist due to other's power. This Bodhisattva does not see Bodhi existing apart from the mind, knowing that this mind-dharma is Bodhi. At that time, the Bodhisattva attains freedom of mind. Having attained freedom of mind, he attains freedom in the Great Vehicle (Mahayana). At that time, he attains equanimity towards all beings. This Bodhisattva then dwells in the Great Vehicle, not relying on other's power; this is called the Bodhisattva's mindfulness of mind. 'Good man! What is the Bodhisattva Mahasattva's mindfulness of dharma? Good man! With what dharma does the Bodhisattva generate right mindfulness? -- Whether it is wholesome dharma, unwholesome dharma, whether it is blamable dharma, unblamable dharma, whether it is defiled (with outflows) dharma, undefiled dharma, mundane dharma, supramundane dharma, whether it is the dharma of Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), whether it is the dharma of ordinary beings, non-ordinary beings. This Bodhisattva generates right mindfulness towards each of these dharmas, skillfully knowing, with wholesome karma being gentle, skillfully cultivating, cultivating to the end, cultivating relying on one's own power, cultivating attaining freedom, knowing that the equal dharma is neither born nor destroyed. This Bodhisattva does not see a single dharma apart from non-birth and non-destruction, does not see a single dharma apart from emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita).' The Bodhisattva contemplates thus: 'All dharmas have no life, because of their self-nature being tranquil; all dharmas are without self (anatman), because of their self-nature being non-dual; all dharmas have no obstruction, because their self-nature is like space; all dharmas have no discrimination, because they are apart from mind, consciousness, and intellect; all dharmas are tranquil, because they are without the nature of afflictions; all dharmas have no language, because their self-nature is unspeakable; all dharmas are inexhaustible, because their unconditioned nature is pure; all dharmas are uncountable, because they transcend all numbers; all dharmas are upright, because they transcend all playfulness; all dharmas have no root, because they have no seed; all dharmas have no fault, because their root nature is self-purified.' --------------------------------------------------------------------------------
Chinese
；一切法不来，以无形故；一切法不去，以无住故；一切法光明，以自性空故；一切法空，以从因缘而有故；一切法无诤，以无分别故；一切法依自智力，以随所念而觉故；一切法菩提，以智境界故；一切法唯是名字，以无实物故；一切法离诸见，以不可见故；一切法不缚不脱，以无形相故；一切法不去，以真如为体故；一切法一界，以不差别于真法界故；一切法不差别，以实谛平等故。’ “菩萨如是观一切法、修行一切法，不见众生差别、不见法差别、不见乘差别、不见佛国土差别、不见法差别、不见妙法差别，不见缚、不见脱，不见世间、不见涅槃，不舍、不取，不行、不住，不受、不舍，而住于寂静、住于不动。诸佛如来能见如是寂静解脱菩萨在彼诸佛国土，即时诸佛为是菩萨授阿耨多罗三藐三菩提记，是名菩萨摩诃萨法念处。 “又，善男子！何者是菩萨念佛？善男子！菩萨修行念佛念一切众生：‘我为一切众生成就阿耨多罗三藐三菩提。’是菩萨安住如是念处，念诸佛如来有十力、四无畏、十八不共法，彼诸佛法我必成就。复能念彼诸佛如来有如是念不可思议、广大清净、无垢光明，离一切使烦恼及断烦恼习气，以智慧为首、智慧为增上，以诸佛无为增上至一切所证增上法，远离一切智障烦 现代汉语译本：‘一切法不来，因为没有形状；一切法不去，因为没有住处；一切法光明，因为自性本空；一切法空，因为由因缘和合而生；一切法没有争论，因为没有分别；一切法依靠自身的智慧力量，因为随着所念而觉悟；一切法就是菩提（bodhi，觉悟），因为是智慧的境界；一切法只是名字，因为没有实体；一切法远离各种见解，因为不可见；一切法不被束缚也不解脱，因为没有形状和相貌；一切法不去，因为以真如为本体；一切法是一个界，因为与真实的法界没有差别；一切法没有差别，因为实谛是平等的。’ ‘菩萨这样观察一切法、修行一切法，不见众生的差别、不见法的差别、不见乘（yāna，交通工具，比喻教法）的差别、不见佛国土的差别、不见法的差别、不见妙法的差别，不见束缚、不见解脱，不见世间、不见涅槃（nirvāṇa，寂灭），不舍弃、不取著，不行动、不住留，不接受、不舍弃，而安住在寂静之中、安住在不动摇之中。诸佛如来能够见到这样寂静解脱的菩萨在那些佛国土，即时诸佛为这位菩萨授阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）的记别，这叫做菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）的法念处。 ‘还有，善男子！什么是菩萨念佛？善男子！菩萨修行念佛，也念一切众生：‘我为了所有众生成就阿耨多罗三藐三菩提。’这位菩萨安住在这样的念处，念诸佛如来具有十力、四无畏、十八不共法，那些佛法我必定成就。又能念那些诸佛如来具有这样不可思议、广大清净、没有垢染的光明，远离一切烦恼，以及断除烦恼的习气，以智慧为首要、智慧为增上，以诸佛的无为作为增上，直至一切所证悟的增上法，远离一切智障烦恼
English
English version: 'All dharmas do not come, because they are without form; all dharmas do not go, because they are without abiding; all dharmas are luminous, because their self-nature is empty; all dharmas are empty, because they arise from causes and conditions; all dharmas are without contention, because they are without discrimination; all dharmas rely on their own wisdom power, because they awaken according to what is thought; all dharmas are bodhi (觉悟, enlightenment), because they are the realm of wisdom; all dharmas are only names, because they are without substance; all dharmas are free from all views, because they are invisible; all dharmas are neither bound nor liberated, because they are without form or appearance; all dharmas do not go, because their essence is Suchness (真如); all dharmas are one realm, because they are not different from the true Dharma Realm; all dharmas are not different, because the ultimate truth is equal.' 'A Bodhisattva thus contemplates all dharmas, cultivates all dharmas, sees no difference in sentient beings, sees no difference in dharmas, sees no difference in yāna (交通工具，比喻教法, vehicle), sees no difference in Buddha-lands, sees no difference in dharmas, sees no difference in wonderful dharmas, sees no bondage, sees no liberation, sees no world, sees no nirvāṇa (寂灭, cessation), neither abandoning nor grasping, neither acting nor abiding, neither receiving nor relinquishing, but dwells in stillness, dwells in immovability. The Tathāgatas can see such a still and liberated Bodhisattva in those Buddha-lands, and immediately the Buddhas bestow upon this Bodhisattva the prediction of anuttarā-samyak-saṃbodhi (无上正等正觉, unsurpassed, complete and perfect enlightenment), this is called the Dharma Mindfulness Place of a Bodhisattva-mahāsattva (大菩萨, great being).' 'Furthermore, good man! What is a Bodhisattva's mindfulness of the Buddha? Good man! A Bodhisattva cultivates mindfulness of the Buddha, and also thinks of all sentient beings: 'I will accomplish anuttarā-samyak-saṃbodhi (无上正等正觉, unsurpassed, complete and perfect enlightenment) for all sentient beings.' This Bodhisattva abides in such a mindfulness place, thinking that the Tathāgatas have the ten powers, the four fearlessnesses, and the eighteen unshared dharmas, those Buddha-dharmas I will surely accomplish. Again, he can think that those Tathāgatas have such inconceivable, vast, pure, and stainless light, free from all afflictions, and having severed the habitual tendencies of afflictions, with wisdom as the foremost, wisdom as the supreme, with the non-action of the Buddhas as the supreme, up to all the supreme dharmas attained, far from all afflictions that are obstacles to wisdom. --------------------------------------------------------------------------------
Chinese
恼，一切声闻、辟支佛不能测量，以无分别为体，以自然无障碍为无行、无碍、不住，照一切众生心如虚空无分别；诸佛如来有如是念。菩萨念彼诸佛念宝、诸佛如来财宝、诸佛如来库藏，念如是等法名为念佛。 “善男子！诸佛不念、亦非不念，于一切处自然无分别。诸佛如来有如是念，菩萨念于彼念，故名念佛。诸佛于一切众生、一切法不差别相，念于彼念，故名念佛。诸佛无分别、亦非无分别，不取、亦非不取，不去、亦非不去，不生、不灭，念如是念，故名念佛。 “复次，善男子！诸佛如来以大功德智慧庄严、以大慈大悲为行、以度众生聚以为救者，为大医师拔烦恼刺，于一切众生起平等心，常在寂静，三昧境界不住，离世间、涅槃，到一切烦恼障、智障彼岸，大众生住持、大众生依止，灭一切生身得法身，住法境界，一切处心无障碍，于一切时利益一切众生身、口无失，不虚妄授记，于一切事不可嫌身、口、意业，远离贪、瞋、痴等一切烦恼，降伏一切诸魔外道，不与一切世间诤讼，深于一切世间大海、重于一切须弥宝山、不动不摇过于大地、柔软于水、光明于火、不著于风、无垢于空、去速于意、如意逾于摩尼宝，一切种智平等无二，于一切众生远离一切着处，度一切众生精进不休息。无 现代汉语译本： ‘恼，一切声闻（Śrāvaka，通过听闻佛法而证悟的修行者）、辟支佛（Pratyekabuddha，独自证悟的修行者）不能测量诸佛的境界，因为诸佛以无分别为本体，以自然无障碍为无行、无碍、不住的境界，照见一切众生的心如同虚空一样没有分别；诸佛如来有这样的念。菩萨念彼诸佛所念的宝、诸佛如来所拥有的财宝、诸佛如来所拥有的库藏，念如是等法，这叫做念佛。 ‘善男子！诸佛不念、也并非不念，对于一切处都是自然而没有分别的。诸佛如来有这样的念，菩萨念于彼念，所以叫做念佛。诸佛对于一切众生、一切法都没有差别之相，念于彼念，所以叫做念佛。诸佛没有分别、也并非没有分别，不取、也并非不取，不去、也并非不去，不生、也不灭，念如是念，所以叫做念佛。 ‘复次，善男子！诸佛如来以大功德智慧庄严自身、以大慈大悲作为行为、以救度众生聚集作为救助者，作为伟大的医师拔除众生的烦恼之刺，对于一切众生生起平等心，常在寂静的三昧（Samādhi，禅定）境界中安住，不滞留于世间和涅槃（Nirvāṇa，寂灭），到达一切烦恼障、智障的彼岸，是大众生的住持者、大众生的依靠，灭除一切生身而得到法身，安住在法的境界中，在一切处心中都没有障碍，在一切时利益一切众生，身、口都没有过失，不虚妄地授记，对于一切事没有可以嫌弃的身、口、意业，远离贪（Lobha，贪婪）、瞋（Dveṣa，嗔恨）、痴（Moha，愚痴）等一切烦恼，降伏一切诸魔外道，不与一切世间争讼，深于一切世间大海、重于一切须弥宝山（Sumeru，佛教宇宙观中的圣山）、不动不摇过于大地、柔软于水、光明于火、不著于风、无垢于空、去速于意、如意逾于摩尼宝（Maṇi，如意宝珠），一切种智平等无二，对于一切众生远离一切执着之处，度一切众生精进不休息。无’