English
English version: ‘O, all Śrāvakas (those who attain enlightenment by hearing the Dharma), and Pratyekabuddhas (those who attain enlightenment independently) cannot fathom the realm of the Buddhas, because the Buddhas take non-discrimination as their essence, and natural, unobstructedness as their state of no-action, no-hindrance, and non-abiding, illuminating the minds of all sentient beings like the emptiness of space without discrimination; the Buddhas Tathagatas have such a thought. Bodhisattvas contemplate the treasures contemplated by those Buddhas, the treasures of the Buddhas Tathagatas, the storehouses of the Buddhas Tathagatas, contemplating such Dharmas, this is called Buddha-recollection. ‘Good man! The Buddhas do not contemplate, nor do they not contemplate, they are naturally without discrimination in all places. The Buddhas Tathagatas have such a thought, and Bodhisattvas contemplate that thought, therefore it is called Buddha-recollection. The Buddhas have no differentiated characteristics towards all sentient beings and all Dharmas, contemplating that thought, therefore it is called Buddha-recollection. The Buddhas have no discrimination, nor do they have no discrimination, they do not grasp, nor do they not grasp, they do not go, nor do they not go, they do not arise, nor do they cease, contemplating such a thought, therefore it is called Buddha-recollection. ‘Furthermore, good man! The Buddhas Tathagatas adorn themselves with great merit and wisdom, take great compassion and great mercy as their conduct, take the gathering of saving sentient beings as their savior, as great physicians extracting the thorns of afflictions, they generate equal minds towards all sentient beings, constantly abide in the tranquil Samādhi (meditative absorption) realm, not dwelling in the world or Nirvāṇa (liberation), reaching the other shore of all affliction-obscurations and wisdom-obscurations, they are the upholders of the great assembly of sentient beings, the reliance of the great assembly of sentient beings, extinguishing all physical bodies and attaining the Dharma body, abiding in the realm of Dharma, their minds are unobstructed in all places, at all times benefiting all sentient beings, their body and speech have no faults, they do not give false prophecies, in all matters there is no objectionable karma of body, speech, and mind, they are far from all afflictions such as Lobha (greed), Dveṣa (hatred), and Moha (delusion), subduing all demons and heretics, not contending with any worldly disputes, they are deeper than all the oceans of the world, heavier than all the Sumeru (the central world-mountain) mountains, unmoving and unshakable beyond the earth, softer than water, brighter than fire, unattached to wind, stainless like space, faster than thought, more wish-fulfilling than a Maṇi (wish-fulfilling jewel), all-knowing wisdom is equal and non-dual, towards all sentient beings they are far from all attachments, liberating all sentient beings with tireless diligence. Without’ --------------------------------------------------------------------------------
Chinese
量色身、无量音声、无量功德、无量境界不可思议，得毕竟不思议法身，超过心、意、意识境界，以明行心断除三趣恶法，大悲增上，所有功德与一切众生共，于一切众生犹如父母，怨亲平等，于诸众生香涂不生忧喜心。住一切处有大光明不可限量，究竟彼岸，大心众生、大法贤财，成就大明行、成就大法师能说大法、成大丈夫、毕竟成就大丈夫相，一切世间不能降伏，能照一切世间光明，大方便行大善境界，毕竟大解脱、毕竟大身，以大众生为眷属，大身众生围绕无障碍，见闻、供养、修行、亲近，远离自乐、爱乐，灭他苦，爱乐正法，以法为钱财、以法为食、以法为衣粮、以法为根本、以法为自在，为大法王、为法施主，常乐舍法、常不放逸、常乐寂静，一切众生以为桥梁，如大王道平坦无障、大日光明破诸闇冥、如大梵王大智金刚，是大法箭，清净色身见无厌足。诸佛、如来有如是等无量功德。菩萨念彼诸功德已，为成就彼功德故修行、为成就彼功德故正念，是故名为念佛。是名菩萨摩诃萨念佛处。 “善男子！何者菩萨摩诃萨念法处？ “善男子！菩萨作是思惟：‘诸佛如是无量功德皆从法生、从法化、从法得、从法增上、从法有、从法境界、从法依、从法成就。’复作是思惟：‘诸佛如来有相 现代汉语译本 量色身（具有度量的色身）、无量音声、无量功德、无量境界不可思议，得到究竟不可思议的法身，超过心、意、意识的境界，以明行心断除三恶道（地狱、饿鬼、畜生）的恶法，大悲心增长，所有功德与一切众生共有，对于一切众生犹如父母，怨家和亲人平等对待，对于诸众生涂香不生忧愁和欢喜心。安住于一切处有大光明不可**，究竟到达彼岸，具有大心的众生、具有大法的贤善之人，成就大明行、成就大法师能说大法、成为大丈夫、毕竟成就大丈夫相，一切世间不能降伏，能照亮一切世间光明，以大方便行于大善境界，毕竟得到大解脱、毕竟得到大身，以大众生为眷属，大身众生围绕没有障碍，见闻、供养、修行、亲近，远离自身的快乐、爱乐，灭除他人的痛苦，爱乐正法，以法为钱财、以法为食物、以法为衣粮、以法为根本、以法为自在，成为大法王、成为法施主，常常乐于舍法、常常不放逸、常常乐于寂静，以一切众生作为桥梁，如大王道平坦没有障碍、如大日光芒破除诸黑暗，如大梵天王具有大智慧金刚，是大法箭，清净的色身见了没有厌足。诸佛、如来有如此等等无量功德。菩萨忆念这些功德之后，为了成就这些功德而修行、为了成就这些功德而正念，所以名为念佛。这是名为菩萨摩诃萨念佛之处。 ‘善男子！何者是菩萨摩诃萨念法之处？’ ‘善男子！菩萨这样思惟：‘诸佛如此无量功德都从法产生、从法化生、从法得到、从法增长、从法存在、从法显现境界、从法依靠、从法成就。’又这样思惟：‘诸佛如来有相
English
English version Immeasurable physical form, immeasurable voice, immeasurable merits, immeasurable and inconceivable realms, attaining the ultimate inconceivable Dharmakaya (Dharma body), surpassing the realms of mind, intellect, and consciousness, eradicating the evil deeds of the three evil destinies (hell, hungry ghosts, animals) with the mind of clear conduct, increasing great compassion, sharing all merits with all sentient beings, treating all sentient beings like parents, regarding enemies and relatives equally, and not generating sorrow or joy in the mind when applying fragrance to sentient beings. Abiding in all places with great and immeasurable light, ultimately reaching the other shore, being beings of great mind, virtuous individuals of great Dharma, accomplishing great clear conduct, accomplishing great Dharma masters capable of expounding the great Dharma, becoming great heroes, ultimately accomplishing the characteristics of a great hero, unconquerable by all the world, capable of illuminating the light of all the world, practicing great skillful means in the realm of great goodness, ultimately attaining great liberation, ultimately attaining a great body, having a great multitude of beings as retinue, surrounded by great-bodied beings without obstruction, seeing, hearing, making offerings, practicing, drawing near, distancing oneself from self-pleasure and attachment, extinguishing the suffering of others, loving and delighting in the true Dharma, taking the Dharma as wealth, taking the Dharma as food, taking the Dharma as clothing and provisions, taking the Dharma as the foundation, taking the Dharma as freedom, becoming a great Dharma king, becoming a Dharma benefactor, constantly delighting in relinquishing the Dharma, constantly not being negligent, constantly delighting in tranquility, taking all sentient beings as a bridge, like a great king's road, flat and without obstacles, like the great sunlight breaking through all darkness, like the great Brahma king with great wisdom and vajra, being a great Dharma arrow, with a pure physical form that is never tiring to behold. The Buddhas and Tathagatas have such immeasurable merits. After Bodhisattvas contemplate these merits, they cultivate in order to accomplish these merits, and they maintain mindfulness in order to accomplish these merits, therefore they are called mindful of the Buddha. This is called the place where Bodhisattva-Mahasattvas are mindful of the Buddha. ‘Good man! What is the place where Bodhisattva-Mahasattvas are mindful of the Dharma?’ ‘Good man! Bodhisattvas think thus: ‘All the immeasurable merits of the Buddhas arise from the Dharma, are transformed from the Dharma, are obtained from the Dharma, are increased from the Dharma, exist from the Dharma, manifest realms from the Dharma, rely on the Dharma, and are accomplished from the Dharma.’ Again, they think thus: ‘The Buddhas and Tathagatas have forms --------------------------------------------------------------------------------
Chinese
好庄严，彼亦从法生、从法化、从法得、从法成就。诸佛如来有十力、四无畏、十八不共法，亦从法生、从法化、从法得、从法成就。诸佛如来有十八不共法，彼法亦从法生、从法化、从法得、从法成就。所有世间、出世间乐，彼诸乐事亦从法生、从法化、从法得、从法成就。是故，我求诸佛菩提，应尊重法，依法境界、依法修行、依法毕竟、依法坚固。’是名菩萨法念处。 “复次，善男子！菩萨作是思惟：‘法平等住于一切众生，法非见高下众生而生差别；我亦如法，心无分别，平等无异。法非见面而起作业，以法不朋党故；我亦如法，其心平等。法非见时而起作业，以法无时来而知内心自解故；我亦如法，其心平等。法非于大众生而起作业、于下众生不作业，以法不高不下故；我亦如法，其心平等，不生分别。法非于净众生而作利益、于不净众生不作利益，以法远离高下心故；我亦如是，其心平等，不生分别。法非于圣人作利益、于非圣人不作利益，以远离福田、非福田心故；我亦如是，其心平等，不生分别。法非昼作利益、夜不作利益，非昼不作利益、夜作利益，以法常不休息作利益故；我亦如是，其心平等，不生分别。法不过可化众生时节；我亦如是，其心平等，不生分别。法非于瞋众生不作利益、 现代汉语译本 ‘太庄严了，这些都是从法而生、从法而化、从法而得、从法而成就的。诸佛如来具有十力（ten powers of a Buddha）、四无畏（four fearlessnesses）、十八不共法（eighteen unique qualities of a Buddha），也是从法而生、从法而化、从法而得、从法而成就的。诸佛如来的十八不共法，这些法也是从法而生、从法而化、从法而得、从法而成就的。所有世间和出世间的快乐，这些快乐的事情也是从法而生、从法而化、从法而得、从法而成就的。因此，我追求诸佛的菩提（bodhi，觉悟），应当尊重法，依照法的境界、依照法来修行、依照法而究竟、依照法而坚固。’这叫做菩萨法念处。 ‘再者，善男子！菩萨这样思考：‘法平等地存在于一切众生之中，法不会因为看到众生有高下之分而产生差别；我也应该像法一样，心中没有分别，平等而没有差异。法不会因为看对象是谁而决定是否起作用，因为法不偏袒任何一方；我也应该像法一样，内心保持平等。法不会因为看时间而决定是否起作用，因为法不需要等待时机，而是自然而然地了解内心的需求；我也应该像法一样，内心保持平等。法不会只对大众生起作用，而对下等众生不起作用，因为法没有高低之分；我也应该像法一样，内心保持平等，不产生分别。法不会只对清净的众生施加利益，而对不清净的众生不施加利益，因为法远离了高下之心；我也应该像法一样，内心保持平等，不产生分别。法不会只对圣人施加利益，而对非圣人不施加利益，因为法远离了福田和非福田之心；我也应该像法一样，内心保持平等，不产生分别。法不会白天施加利益，晚上不施加利益，或者白天不施加利益，晚上施加利益，因为法总是持续不断地施加利益；我也应该像法一样，内心保持平等，不产生分别。法不会错过可以教化的众生的时机；我也应该像法一样，内心保持平等，不产生分别。法不会对嗔恨的众生不施加利益、’
English
English version 'How sublime! These are born of Dharma, transformed by Dharma, obtained from Dharma, and accomplished by Dharma. The Buddhas and Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) possess the ten powers (ten powers of a Buddha), the four fearlessnesses (four fearlessnesses), and the eighteen unique qualities (eighteen unique qualities of a Buddha), also born of Dharma, transformed by Dharma, obtained from Dharma, and accomplished by Dharma. The eighteen unique qualities of the Buddhas and Tathagatas, these Dharmas are also born of Dharma, transformed by Dharma, obtained from Dharma, and accomplished by Dharma. All worldly and other-worldly joys, these joyful things are also born of Dharma, transformed by Dharma, obtained from Dharma, and accomplished by Dharma. Therefore, I seek the Bodhi (bodhi, enlightenment) of all Buddhas, I should respect the Dharma, abide by the realm of Dharma, practice according to Dharma, ultimately rely on Dharma, and be steadfast in Dharma.' This is called the Bodhisattva's contemplation of Dharma. 'Furthermore, good man! The Bodhisattva contemplates thus: 'The Dharma dwells equally in all sentient beings, the Dharma does not arise with discrimination upon seeing sentient beings of high or low status; I too should be like the Dharma, with no discrimination in my mind, equal and without difference. The Dharma does not decide whether to act based on who it sees, because the Dharma does not favor any side; I too should be like the Dharma, keeping my mind equal. The Dharma does not decide whether to act based on the time it sees, because the Dharma does not need to wait for an opportune moment, but naturally understands the needs of the heart; I too should be like the Dharma, keeping my mind equal. The Dharma does not only act upon the majority of beings, and not act upon the lower beings, because the Dharma is neither high nor low; I too should be like the Dharma, keeping my mind equal, not giving rise to discrimination. The Dharma does not only bestow benefits upon pure beings, and not bestow benefits upon impure beings, because the Dharma is far from a mind of high and low; I too should be like the Dharma, keeping my mind equal, not giving rise to discrimination. The Dharma does not only bestow benefits upon the saints, and not bestow benefits upon non-saints, because it is far from a mind of fields of merit and non-fields of merit; I too should be like the Dharma, keeping my mind equal, not giving rise to discrimination. The Dharma does not bestow benefits during the day and not bestow benefits at night, or not bestow benefits during the day and bestow benefits at night, because the Dharma is constantly and unceasingly bestowing benefits; I too should be like the Dharma, keeping my mind equal, not giving rise to discrimination. The Dharma does not miss the opportune time to transform sentient beings; I too should be like the Dharma, keeping my mind equal, not giving rise to discrimination. The Dharma does not withhold benefits from beings filled with anger, ' --------------------------------------------------------------------------------