Chinese
“菩萨住于大师，以能修行大乘法故。菩萨善住荷担负重，以能成就大菩提心故。譬如大水，菩萨亦尔，以能利润受用众生故。譬如大城，菩萨亦尔，以能满足一切智智功德故。譬如僮仆，菩萨亦尔，以大慈悲代诸众生勤苦事故。 “复次，善男子！菩萨于恶众生生柔和心、于憍慢众生生恭敬心、于谄曲众生生质直心、于稠林行众生不生稠林行心、于不修行众生生救度心、于无惭众生生于惭心、于无愧众生生于愧心、于邪论众生生不怯弱心、处于大众不生怖心，世间之法不能染污、一切诸魔不能破坏、外道邪论不能降伏，于所尊者生敬重心、常于师长生供养心、于多闻者生奇特心、于得禅定者生希有心、于黠慧者生深行心、于诸法师生如爱敬佛心、于诸菩萨生归依心、于诸如来生究竟心、于如实修行者生坚固心，于一切烦恼不惊不怖，不证涅槃，起大慈悲行世间行为度众生。 “不以染心说法教化，而常远离一切供养恭敬故；远离颠倒心，以如实知无常苦、空、无我、不净故；具足解脱心，以能远离境界故；成就如实生，以生圣人如实家故；成就如实智慧，以常出家心故；成就圣行，以如实知苦、集、灭、道故；成就大人相，以具足持戒、多闻、不放逸故；成就一切众生平 以能成就善护言语的缘故。 ‘菩萨安住于大师之位，因为能够修行大乘佛法的缘故。菩萨能够很好地承担重任，因为能够成就广大的菩提心的缘故。譬如巨大的水流，菩萨也是如此，因为能够利益和滋润一切众生的缘故。譬如巨大的城池，菩萨也是如此，因为能够圆满一切智慧的功德的缘故。譬如（对待主人的）僮仆，菩萨也是如此，以大慈大悲之心代替一切众生承担勤劳和辛苦的事务。 ‘此外，善男子！菩萨对于凶恶的众生生起柔和之心，对于傲慢的众生生起恭敬之心，对于谄媚虚伪的众生生起正直之心，对于行为不正的众生不生起效仿之心，对于不修行的众生生起救度之心，对于没有惭愧心的众生生起惭愧之心，对于不知羞耻的众生生起羞耻之心，对于持邪见的众生生起不怯懦之心，处于大众之中不生起恐惧之心，世间的法则不能够污染他，一切魔众不能够破坏他，外道的邪说不能够降伏他，对于所尊敬的人产生敬重之心，常常对于师长生起供养之心，对于博学多闻的人产生惊奇之心，对于获得禅定的人产生稀有之心，对于聪明智慧的人产生深入修行的心，对于讲经说法的法师生起如同爱戴和尊敬佛陀的心，对于诸位菩萨生起皈依之心，对于诸位如来生起究竟圆满之心，对于如实修行的人产生坚固之心，对于一切烦恼不惊慌不害怕，不急于自己证得涅槃，而是发起广大的慈悲心在世间行菩萨道来度化众生。 ‘不以被染污的心态说法教化众生，并且常常远离一切供养和恭敬；远离颠倒妄想的心，因为如实地知晓世间万法无常、是苦、是空、无我、不净的缘故；具足解脱之心，因为能够远离一切境界的缘故；成就如实的生命，因为出生在圣人真实的家族中的缘故；成就如实的智慧，因为常常怀有出离世俗的心的缘故；成就圣洁的行为，因为如实地知晓苦、集、灭、道四圣谛的缘故；成就大丈夫的相貌，因为具足持戒、多闻、不放逸的缘故；成就对一切众生的平等心
English
Because one can accomplish skillful protection of speech. ‘A Bodhisattva dwells in the position of a great master because he can practice the Mahayana (Great Vehicle) Dharma. A Bodhisattva dwells well in bearing heavy burdens because he can accomplish the great Bodhicitta (mind of enlightenment). Just like a great river, so too is a Bodhisattva, because he can benefit and nourish all sentient beings. Just like a great city, so too is a Bodhisattva, because he can fulfill all the merits of all-knowing wisdom. Just like a servant, so too is a Bodhisattva, because with great compassion, he takes on the hard work and suffering for all sentient beings.’ ‘Furthermore, good man! A Bodhisattva generates a gentle heart towards evil beings, a respectful heart towards arrogant beings, a sincere heart towards deceitful beings, does not generate imitative behavior towards those who act improperly, generates a heart of salvation towards those who do not practice, generates a sense of shame towards those who are shameless, generates a sense of guilt towards those who are without remorse, generates a fearless heart towards those with wrong views, does not generate fear when in a crowd, worldly laws cannot defile him, all demons cannot destroy him, and heretical doctrines cannot subdue him. He generates a respectful heart towards those who are venerable, always generates an offering heart towards teachers, generates a wondrous heart towards those who are learned, generates a rare heart towards those who have attained Samadhi (meditative absorption), generates a profound practice heart towards those who are wise, generates a heart of love and respect for the Dharma masters as if they were the Buddha, generates a heart of refuge towards all Bodhisattvas, generates a heart of ultimate completion towards all Tathagatas (Buddhas), generates a steadfast heart towards those who practice truthfully, is neither alarmed nor afraid of all afflictions, does not hasten to attain Nirvana (liberation), but rather arises with great compassion to walk the path of a Bodhisattva in the world to liberate sentient beings.’ ‘He does not teach and transform sentient beings with a defiled mind, and constantly stays away from all offerings and respects; he stays away from a deluded mind, because he truly knows that all phenomena are impermanent, suffering, empty, without self, and impure; he possesses a heart of liberation, because he can stay away from all realms; he accomplishes a true life, because he is born into a true family of sages; he accomplishes true wisdom, because he always has a mind of renunciation; he accomplishes holy conduct, because he truly knows the Four Noble Truths of suffering, accumulation, cessation, and the path; he accomplishes the marks of a great man, because he is complete in upholding precepts, learning widely, and not being lax; he accomplishes equanimity towards all sentient beings.’ --------------------------------------------------------------------------------
Chinese
等心，善知世间无我故；成就不颠倒法，以圣印为印故；成就道场心，以不退印为印故。 “诸菩萨等常成就清净心行、成就普庄严威仪行，不乐说世间技术语言、不乐近恶知识、不乐供养恭敬诸事、不乐说世间杂语、不乐说诸国土事、不乐说诸王事、不乐说贼盗事、不乐说妇女事、不乐说吉会事、不乐说征战事、不乐朋党诤讼、不乐诸恶国城邑聚落边地难处、不乐近伎乐歌舞戏笑等人。 “复次，善男子！不乐与悭、嫉人俱，不乐与破戒、邪见、多集诸恶、放逸、轻法等人俱，不乐与多瞋恨、颠倒乱心人俱，不乐愚痴、喑哑，如是等人悉不与俱。 “菩萨摩诃萨常乐勇猛舍法、资生、无畏等施，断除贪、瞋、痴烦恼，大妙行者，乐离愦乱处，乐于静默，常乐闲独——所谓高山、岩岭、沟壑、草木、丛林、清泉、流水，乐如是等清闲之处。初夜、后夜捐于睡眠，精勤修行，发闻、思、修慧及诸禅定三昧陀罗尼、自在神通，无量无边百千万亿法门而现在前、见无量百千万亿佛、得百千万亿三昧百千万亿陀罗尼门、能教化百千万亿众生。菩萨应成就如是等心，则能得彼如来妙法。” 尔时，无所发菩萨摩诃萨白佛言：“世尊！若能如实修行者，此大乘法故，即是如说修行者所乘之法。若能不放逸 现代汉语译本： 等同于佛的心，因为善于了知世间万法皆无自性（无我）；成就不会颠倒的佛法，以诸佛的圣印作为印证；成就菩提道场之心，以永不退转的印记作为印证。 诸位菩萨常常成就清净的身心行为，成就普遍庄严的威仪举止，不喜欢谈论世间的技术性语言，不喜欢亲近恶知识（不良的朋友或导师），不喜欢供养恭敬各种世俗事务，不喜欢说世间的杂乱言语，不喜欢说各个国家的事情，不喜欢说诸位国王的事情，不喜欢说盗贼的事情，不喜欢说妇女的事情，不喜欢说吉利聚会的事情，不喜欢说战争的事情，不喜欢结党营私、争论诉讼，不喜欢去各种邪恶的国家、城市、村庄、聚落、边远地区和危险的地方，不喜欢亲近演奏音乐、唱歌跳舞、嬉戏欢笑等等的人。 再者，善男子！不喜欢与吝啬、嫉妒的人在一起，不喜欢与毁犯戒律、持有邪见、聚集各种恶行、放纵懈怠、轻视佛法等等的人在一起，不喜欢与充满嗔恨、心神颠倒错乱的人在一起，不喜欢与愚痴、喑哑的人在一起，像这样的人都不与他们在一起。 菩萨摩诃萨常常喜欢勇猛地布施佛法、生活所需、无畏等等，断除贪婪、嗔恨、愚痴等烦恼，作为伟大的修行者，喜欢远离喧嚣混乱的地方，喜欢安静寂寞，常常喜欢独处——例如高山、岩石山岭、山沟、草木、丛林、清澈的泉水、流动的河水，喜欢像这样的清净安闲的地方。在初夜和后夜舍弃睡眠，精进勤奋地修行，开发听闻、思考、修习而得的智慧以及各种禅定、三昧（专注的状态）、陀罗尼（总持法门）、自在神通，无量无边数以百千万亿的法门都显现在眼前，见到无量数以百千万亿的佛，获得数以百千万亿的三昧，数以百千万亿的陀罗尼法门，能够教化数以百千万亿的众生。菩萨应当成就像这样的心，就能够得到如来微妙的佛法。 这时，无所发菩萨摩诃萨（an Unexcelled Bodhisattva-Mahasattva）对佛说：‘世尊！如果能够如实地修行，那么这大乘佛法，就是如教奉行者所乘坐的法门。如果能够不放逸'
English
English version: Equal to the mind of the Buddha, because of skillfully knowing that all phenomena in the world have no inherent nature (no self); accomplishing the Dharma that is not inverted, using the sacred seal of all Buddhas as the seal of verification; accomplishing the mind of the Bodhi-field, using the mark of non-retrogression as the seal of verification. All Bodhisattvas constantly accomplish pure physical and mental conduct, accomplish universally adorned dignified behavior, do not delight in speaking worldly technical languages, do not delight in associating with evil advisors (bad friends or teachers), do not delight in making offerings and showing respect to various worldly affairs, do not delight in speaking worldly miscellaneous languages, do not delight in speaking about the affairs of various countries, do not delight in speaking about the affairs of various kings, do not delight in speaking about thieves, do not delight in speaking about women, do not delight in speaking about auspicious gatherings, do not delight in speaking about wars, do not delight in forming factions and engaging in disputes and lawsuits, do not delight in going to various evil countries, cities, villages, settlements, remote areas, and dangerous places, do not delight in associating with people who play music, sing, dance, play, and laugh. Furthermore, good man! Do not delight in being with stingy and jealous people, do not delight in being with those who violate precepts, hold wrong views, accumulate various evil deeds, are indulgent and lazy, and despise the Dharma, do not delight in being with those who are full of anger and have inverted and confused minds, do not delight in being with the foolish and mute, do not associate with such people. Bodhisattva-Mahasattvas constantly delight in courageously giving Dharma, necessities of life, fearlessness, etc., cutting off greed, hatred, ignorance, and other afflictions. As great practitioners, they delight in leaving noisy and chaotic places, delight in quiet solitude, and constantly delight in being alone—such as high mountains, rocky ridges, ravines, grasses, forests, clear springs, flowing rivers, delighting in such pure and peaceful places. In the first and last watches of the night, they abandon sleep, diligently cultivate, develop wisdom from hearing, thinking, and practicing, as well as various meditations, Samadhi (state of concentration), Dharani (total retention of Dharma), unhindered supernatural powers, countless and boundless hundreds of thousands of millions of Dharma doors appear before them, they see countless hundreds of thousands of millions of Buddhas, obtain hundreds of thousands of millions of Samadhis, hundreds of thousands of millions of Dharani doors, and are able to teach hundreds of thousands of millions of sentient beings. Bodhisattvas should accomplish such a mind, then they will be able to obtain the wonderful Dharma of the Tathagata. At that time, the Unexcelled Bodhisattva-Mahasattva (无所发菩萨摩诃萨) said to the Buddha: 'World Honored One! If one can truly practice accordingly, then this Mahayana Dharma is the vehicle for those who practice as taught. If one can be non-negligent' -------------------------------------------------------------------------------- 者，是人名为如实修行。
Chinese
“世尊！又，如实修行者谓发菩提愿，不放逸者谓满足菩提愿。复次，如实修行者谓修行布施，不放逸者谓不求报。复次，如实修行者受持净戒，不放逸者成就不退戒。复次，修行者始修忍辱行，不放逸者得无生法忍。复次，修行者求一切善根而不疲倦，不放逸者舍一切所作事故。复次，修行者始修禅定，不放逸者不住禅定。复次，修行者满足智慧，不放逸者不戏论诸法。复次，修行者守护妙法，不放逸者不见诸法。复次，修行者令诸众生得大菩提，不放逸者不见诸众生。复次，如实修行者聚集一切善根，不放逸者回向大菩提。复次，如实修行者以菩提为实法，不放逸者如实知一切法如菩提相。复次，如实修行者得无生法忍，不放逸者愿取有生。复次，如实修行者往诣道场示现一切胜庄严事，不放逸者如实知阿僧祇劫。复次，如实修行者如实知菩提，不放逸者过去诸业皆善修故。复次，如实修行者至大涅槃，不放逸者善知诸法本性寂灭。 “世尊！菩萨摩诃萨善能如是修行及不放逸，于得菩提不以为难。世尊！以是义故，菩萨摩诃萨应当修习如实修行及不放逸。世尊！是则名微妙法集。” 尔时，慧命舍利弗白佛言：“世尊！如我解佛所说义者，若有菩萨摩诃萨于佛如来 现代汉语译本：这样的人才称得上是如实修行。 ‘世尊！再者，如实修行是指发起菩提愿（bodhicitta-pranidhana，觉悟之心），不放逸是指圆满菩提愿。其次，如实修行是指修行布施（dāna，给予），不放逸是指不求回报。其次，如实修行是指受持净戒（śīla，道德规范），不放逸是指成就永不退转的戒律。其次，修行者开始修习忍辱行（kṣānti，忍耐），不放逸者获得无生法忍（anutpattika-dharma-kṣānti，对事物不生不灭的领悟）。其次，修行者寻求一切善根而不疲倦，不放逸者舍弃一切所作之事。其次，修行者开始修习禅定（dhyāna，冥想），不放逸者不住于禅定。其次，修行者圆满智慧（prajñā，洞察力），不放逸者不戏论诸法（dharma，真理）。其次，修行者守护微妙之法，不放逸者不见诸法。其次，修行者令诸众生获得大菩提，不放逸者不见诸众生。其次，如实修行者聚集一切善根，不放逸者回向大菩提。其次，如实修行者以菩提为真实之法，不放逸者如实知晓一切法如菩提之相。其次，如实修行者获得无生法忍，不放逸者愿取有生。其次，如实修行者前往道场示现一切殊胜庄严之事，不放逸者如实知晓阿僧祇劫（asaṃkhyeya-kalpa，无数劫）。其次，如实修行者如实知晓菩提，不放逸者过去诸业皆已善修。其次，如实修行者证得大涅槃（mahā-nirvāṇa，最终解脱），不放逸者善于知晓诸法本性寂灭。 ‘世尊！菩萨摩诃萨（bodhisattva-mahāsattva，伟大的菩萨）善于如此修行及不放逸，对于获得菩提不认为困难。世尊！因为这个缘故，菩萨摩诃萨应当修习如实修行及不放逸。世尊！这便名为微妙法集。’ 当时，慧命舍利弗（Śāriputra，佛陀的弟子）对佛说：‘世尊！如我理解佛所说之义，若有菩萨摩诃萨对于佛如来