Chinese
于不瞋众生欲作利益，以一切处不着故；我亦如是，其心平等，不生分别。法不增、不减，法无量阿僧祇如虚空，不尽、不增长；我亦如是，其心平等，不生分别。众生不护，法不护众生；我亦如是，其心平等，不生分别。法与一切世间作归依；我亦如是，其心平等，不生分别。法无有处生瞋害心，以无害相故；我亦如是，其心平等，不生分别。法不住烦恼使，以法远离使烦恼故；我亦如是，其心平等，不生分别。法非怖世间、求涅槃，以法常无分别故；我亦如是，其心平等，不生分别。’菩萨如是于法中正念，是故名为念法。善男子！是名菩萨摩诃萨念法处。 “善男子！何者是菩萨摩诃萨念僧？善男子！菩萨作是思惟：‘僧者，名为如法语者、名为法行者、名为思法者、名为福田法者、名为住持法者、名为依法者、名为供养法者、名为所作如法者、名为如境界法者、名为修行成就法者、名为实法者、名为直法者、名为实清净法者、名为救众生者、名为大慈悲者、名为常寂静境界者、名为常归依法者、名为常自净行法者。’ “复次，善男子！菩萨作是思惟：‘如来说僧非唯一种，所谓世谛僧、第一义谛僧、惭愧僧、无惭愧僧、圣人僧、调伏僧、不退转僧。’ “又，善男子！菩萨于世谛僧摄受 现代汉语译本：对于不嗔恨的众生想要给予利益，因为在一切处都不执着；我也应当如此，内心平等，不生分别。法不增加、不减少，法的数量无量阿僧祇（asaṃkhya，无数），如同虚空，不会穷尽，也不会增长；我也应当如此，内心平等，不生分别。众生不守护法，法也不守护众生；我也应当如此，内心平等，不生分别。法为一切世间提供归依；我也应当如此，内心平等，不生分别。法不会在任何地方生起嗔恨伤害之心，因为它具有无害的相状；我也应当如此，内心平等，不生分别。法不住于烦恼的驱使，因为法远离了驱使烦恼的原因；我也应当如此，内心平等，不生分别。法不是为了恐吓世间或寻求涅槃（Nirvana，寂灭），因为法常常没有分别；我也应当如此，内心平等，不生分别。’菩萨像这样在法中保持正念，因此被称为念法。善男子！这被称为菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）的念法处。 “善男子！什么是菩萨摩诃萨念僧？善男子！菩萨这样思惟：‘僧被称为如实宣说佛法者、被称为依法修行者、被称为思惟佛法者、被称为众生的福田、被称为住持佛法者、被称为依止佛法者、被称为供养佛法者、被称为所作所为皆如法者、被称为如实证悟境界者、被称为修行成就佛法者、被称为真实不虚者、被称为正直无私者、被称为真实清净者、被称为救度众生者、被称为具有大慈大悲者、被称为常处于寂静境界者、被称为常归依佛法者、被称为常常自我净化行为者。’ “再次，善男子！菩萨这样思惟：‘如来所说的僧并非只有一种，有所谓世俗谛僧、第一义谛僧、有惭愧心的僧、没有惭愧心的僧、圣人僧、调伏烦恼的僧、不退转的僧。’ “又，善男子！菩萨对于世俗谛僧加以摄受
English
English version: Towards sentient beings who are not filled with hatred, desiring to benefit them, because of non-attachment in all places; I should also be like that, with a mind of equanimity, not giving rise to discrimination. The Dharma (law, teaching) does not increase or decrease, the Dharma is immeasurable asaṃkhya (countless) like space, it does not end, nor does it increase; I should also be like that, with a mind of equanimity, not giving rise to discrimination. Sentient beings do not protect the Dharma, nor does the Dharma protect sentient beings; I should also be like that, with a mind of equanimity, not giving rise to discrimination. The Dharma provides refuge for all the world; I should also be like that, with a mind of equanimity, not giving rise to discrimination. The Dharma does not give rise to hatred or harmful thoughts in any place, because it has the characteristic of harmlessness; I should also be like that, with a mind of equanimity, not giving rise to discrimination. The Dharma does not dwell in the instigation of afflictions, because the Dharma is far from the causes that instigate afflictions; I should also be like that, with a mind of equanimity, not giving rise to discrimination. The Dharma is not for frightening the world or seeking Nirvana (liberation), because the Dharma is always without discrimination; I should also be like that, with a mind of equanimity, not giving rise to discrimination.’ A Bodhisattva (enlightenment being) thus maintains right mindfulness in the Dharma, therefore it is called mindfulness of the Dharma. Good man! This is called the Bodhisattva-mahāsattva's (great Bodhisattva) place of mindfulness of the Dharma. ‘Good man! What is the Bodhisattva-mahāsattva's mindfulness of the Sangha (community)? Good man! The Bodhisattva thinks thus: ‘The Sangha is called those who speak according to the Dharma, called those who practice the Dharma, called those who contemplate the Dharma, called the field of merit for sentient beings, called those who uphold the Dharma, called those who rely on the Dharma, called those who offer to the Dharma, called those whose actions are in accordance with the Dharma, called those who realize the realm of truth, called those who achieve the Dharma through practice, called those who are truthful, called those who are upright, called those who are truly pure, called those who save sentient beings, called those who have great compassion, called those who are constantly in a state of tranquility, called those who constantly take refuge in the Dharma, called those who constantly purify their own conduct.’ ‘Furthermore, good man! The Bodhisattva thinks thus: ‘The Sangha spoken of by the Tathagata (Buddha) is not of only one kind, namely, the conventional truth Sangha, the ultimate truth Sangha, the Sangha with shame, the Sangha without shame, the Sangha of sages, the Sangha that tames, the Sangha that does not regress.’ ‘Moreover, good man! The Bodhisattva embraces the conventional truth Sangha --------------------------------------------------------------------------------
Chinese
修行、于第一义谛僧供养修行、惭愧僧令得解脱修行、无惭愧僧诃责修行、圣人僧供养恭敬亲近修行、调伏僧如佛如是修行、不退转僧说法修行。 “复次，善男子！菩萨作是思惟：‘僧者，名为不断佛种，以佛子故；僧者能与所乐果报，以其福田故；僧者离烦恼，以无畏故；僧者舍一切所著，以得解脱故；僧者名为寂静，以调伏心故；僧者名为不杂，以无烦恼故；僧者远离恶法，以有惭愧故；僧者名为随顺语，以可化故；僧者名为知自身，以无憍慢故；僧者名为寂静，以无高心故；僧者名为知足，以无颠倒心故；僧者名为断绝分别，以无病故；僧者名为到妙洲渚，以得无畏处故；僧者名为见实，以不放逸故；僧者名为彼岸，以能到彼妙洲彼岸故；僧者名为不恶，以行阿兰若行故；僧者名为快，以毕竟趣道场故；僧者名为知三学，以修行弟子行故；僧者名为行于四念境界，以胜诸念修行者故；僧者名为修行四正勤境界，以修行精进故；僧者名为修行四如意足境界，以不疲倦故；僧者名为修行五根境界，以不破坏故；僧者名为修行五力境界，以降伏诸烦恼刺故；僧者名为修行七觉行，以无障碍故；僧者名为修行八圣道境界，以正见故；僧者名为修行实谛境界，以得归处故；僧者名为修行诸禅境界，以定心故；僧者 现代汉语译本 修行，于第一义谛（paramārtha-satya，最高真理）僧供养修行，于惭愧僧令得解脱修行，于无惭愧僧诃责修行，于圣人僧供养恭敬亲近修行，于调伏僧如佛如是修行，于不退转僧说法修行。 ‘复次，善男子！菩萨作是思惟：‘僧者，名为不断佛种，以佛子故；僧者能与所乐果报，以其福田故；僧者离烦恼，以无畏故；僧者舍一切所著，以得解脱故；僧者名为寂静，以调伏心故；僧者名为不杂，以无烦恼故；僧者远离恶法，以有惭愧故；僧者名为随顺语，以可化故；僧者名为知自身，以无憍慢故；僧者名为寂静，以无高心故；僧者名为知足，以无颠倒心故；僧者名为断绝分别，以无病故；僧者名为到妙洲渚，以得无畏处故；僧者名为见实，以不放逸故；僧者名为彼岸，以能到彼妙洲彼岸故；僧者名为不恶，以行阿兰若（araṇya，寂静处）行故；僧者名为快，以毕竟趣道场故；僧者名为知三学，以修行弟子行故；僧者名为行于四念处（catu-smṛtyupasthāna）境界，以胜诸念修行者故；僧者名为修行四正勤（catvāri prahāṇāni）境界，以修行精进故；僧者名为修行四如意足（catvāra ṛddhipādāḥ）境界，以不疲倦故；僧者名为修行五根（pañcendriyāṇi）境界，以不破坏故；僧者名为修行五力（pañca balāni）境界，以降伏诸烦恼刺故；僧者名为修行七觉支（sapta bodhyaṅgāni），以无障碍故；僧者名为修行八圣道（āryāṣṭāṅgamārga）境界，以正见故；僧者名为修行实谛（satya）境界，以得归处故；僧者名为修行诸禅（dhyāna）境界，以定心故；僧者’
English
English version Practicing, making offerings to the Saṅgha (community) in accordance with the ultimate truth (paramārtha-satya); practicing to liberate the Saṅgha of those with shame; practicing to rebuke the Saṅgha of those without shame; practicing to make offerings, respect, and be close to the Saṅgha of noble ones; practicing to regard the tamed Saṅgha as the Buddha; practicing to preach the Dharma to the Saṅgha of those who do not regress. 'Furthermore, good man! The Bodhisattva contemplates thus: ‘The Saṅgha is named the unbroken seed of the Buddha, because they are children of the Buddha; the Saṅgha can give the desired fruits, because they are fields of merit; the Saṅgha is free from afflictions, because they are without fear; the Saṅgha abandons all attachments, because they have attained liberation; the Saṅgha is named tranquility, because they have tamed their minds; the Saṅgha is named unmixed, because they are without afflictions; the Saṅgha is far from evil dharmas, because they have shame; the Saṅgha is named compliant in speech, because they are able to be transformed; the Saṅgha is named knowing themselves, because they are without arrogance; the Saṅgha is named tranquility, because they are without pride; the Saṅgha is named content, because they are without inverted minds; the Saṅgha is named severing discriminations, because they are without illness; the Saṅgha is named arriving at the wonderful island, because they have attained a place of fearlessness; the Saṅgha is named seeing reality, because they are not negligent; the Saṅgha is named the other shore, because they can reach the other shore of that wonderful island; the Saṅgha is named not evil, because they practice the araṇya (secluded place) practice; the Saṅgha is named quick, because they ultimately go to the bodhimaṇḍa (enlightenment place); the Saṅgha is named knowing the three learnings, because they practice the conduct of disciples; the Saṅgha is named practicing the realm of the four mindfulnesses (catu-smṛtyupasthāna), because they are superior to those who practice mindfulness; the Saṅgha is named practicing the realm of the four right exertions (catvāri prahāṇāni), because they practice diligence; the Saṅgha is named practicing the realm of the four bases of magical power (catvāra ṛddhipādāḥ), because they are not weary; the Saṅgha is named practicing the realm of the five roots (pañcendriyāṇi), because they are not destroyed; the Saṅgha is named practicing the realm of the five powers (pañca balāni), because they subdue the thorns of all afflictions; the Saṅgha is named practicing the seven factors of enlightenment (sapta bodhyaṅgāni), because they are without obstacles; the Saṅgha is named practicing the realm of the eightfold noble path (āryāṣṭāṅgamārga), because they have right view; the Saṅgha is named practicing the realm of the true reality (satya), because they have attained a place of refuge; the Saṅgha is named practicing the realm of all dhyānas (meditations), because they have a concentrated mind; the Saṅgha is’ --------------------------------------------------------------------------------
Chinese
名为修行因缘集境界，以能转法轮故；僧者名为大慈悲，以不退转处故；僧者名为一切功德聚集，以一生得大菩提故。’ “又，善男子！菩萨如是念僧已，作是思惟：‘僧者如是无量功德，我皆欲得，亦令一切众生毕竟成就。’ “善男子！是名菩萨摩诃萨念僧处。 “善男子！何者是菩萨摩诃萨念戒？善男子！菩萨作是思惟：‘所有世间、出世间一切胜妙果报，彼诸果报皆因持戒而得。何以故？依因净戒根本力故。’善男子！譬如一切草木、丛林依地为根本；如是，一切世间、出世间妙果依戒为根本，菩萨摩诃萨住于持戒能与一切天人作大福田，复能满足施者功德。 “善男子！菩萨住于持戒，生欢喜心；心欢喜故，不生忧恼；不忧恼故，心得踊悦；得踊悦故，得身心倚；身心倚故，心得乐心；心得乐心故而得三昧；得三昧故，得如实知；以如实知故，菩萨于一切众生生大慈悲。菩萨作是思惟：‘我今以此如实三昧法门如实知，为令一切众生成就。’是菩萨以大慈悲心熏修，依彼大慈悲心修持增上戒、增上三昧、增上慧满足，得阿耨多罗三藐三菩提。‘是故，我今修持妙戒，不动、不放逸。我忆念一切众生而修持戒。何以故？若菩萨不忆念一切众生持戒则非菩萨戒。是故，我今为令一切 现代汉语译本：‘名为修行因缘集境界（修行因缘汇集的境界），是因为能够转法轮的缘故；僧被称为大慈悲（伟大的慈悲），是因为处于不退转之地的缘故；僧被称为一切功德聚集（所有功德的集合），是因为一生就能获得大菩提的缘故。’ ‘还有，善男子！菩萨这样忆念僧之后，这样思惟：‘僧有这样无量的功德，我都想要得到，也令一切众生最终成就。’ ‘善男子！这叫做菩萨摩诃萨忆念僧之处。 ‘善男子！什么是菩萨摩诃萨忆念戒？善男子！菩萨这样思惟：‘所有世间、出世间一切殊胜美妙的果报，那些果报都是因为持戒而得到的。为什么呢？因为依靠清净戒律的根本力量的缘故。’善男子！譬如一切草木、丛林依靠大地作为根本；像这样，一切世间、出世间的妙果依靠戒律作为根本，菩萨摩诃萨安住于持戒，能够为一切天人做大福田，又能满足布施者的功德。 ‘善男子！菩萨安住于持戒，生起欢喜心；因为心欢喜的缘故，不生忧愁烦恼；不忧愁烦恼的缘故，心得踊跃喜悦；得到踊跃喜悦的缘故，得到身心轻安；身心轻安的缘故，心得安乐；心得安乐的缘故，就能得到三昧（禅定）；得到三昧的缘故，就能得到如实知（如实的智慧）；因为如实知的缘故，菩萨对一切众生生起大慈悲。菩萨这样思惟：‘我现在用这如实三昧法门如实地知晓，为了令一切众生都成就。’这位菩萨用大慈悲心熏修，依靠那大慈悲心修持增上戒（更高的戒律）、增上三昧（更高的禅定）、增上慧（更高的智慧）而满足，得到阿耨多罗三藐三菩提（无上正等正觉）。‘因此，我现在修持殊胜的戒律，不动摇、不放逸。我忆念一切众生而修持戒律。为什么呢？如果菩萨不忆念一切众生而持戒，那就不是菩萨戒。因此，我现在为了令一切