English
English version: To cultivate conduct with intention is called the Bodhisattva's (bodhi-sattva, an enlightened being) embracing of the wonderful Dharma (dharma, the teachings of the Buddha); to be free in all Dharmas, yet not giving rise to thoughts of Dharma or non-Dharma, is called the Bodhisattva's embracing of the wonderful Dharma; to neither grasp nor abandon all Dharmas, but to cultivate conduct, is called the Bodhisattva's embracing of the wonderful Dharma; to cultivate conduct not for the sake of attaining Dharma, nor for the sake of realization, is called the Bodhisattva's embracing of the wonderful Dharma; to not generate attachment in all things is called the Bodhisattva's embracing of the wonderful Dharma; if a Bodhisattva generates a mind that is neither that of an ordinary person, nor that of a learner, nor that of an Arhat (arhat, one who has attained nirvana), and cuts off the bonds of greed, hatred, and delusion without any reliance, it is called the Bodhisattva's embracing of the wonderful Dharma; if a Bodhisattva receives a prediction (vyākaraṇa) of Bodhi (bodhi, enlightenment) but does not seek Buddha-Bodhi (buddha-bodhi, the enlightenment of a Buddha), it is called the Bodhisattva's embracing of the wonderful Dharma; if a Bodhisattva goes to the Bodhimaṇḍa (bodhimaṇḍa, the place of enlightenment), seeing the Bodhimaṇḍa in all places, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can subdue all Māras (māra, demons) without seeing the Māras and their retinue, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can accomplish Buddha-Bodhi without realizing what was previously non-existent, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can turn the great Dharma-wheel (dharma-cakra, the wheel of Dharma) without creating beings or destroying beings, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can subdue all Māras and heretics without engaging in strife, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can be born, yet it is neither a new birth nor an old birth, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can die without being completely extinguished, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can transcend the three realms (tri-dhātu, the realm of desire, the realm of form, and the formless realm) without having a place to go, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can be apart from all speech and sound, yet not be without speech, it is called the Bodhisattva's embracing of the wonderful Dharma; if one can be without greed for all Dharmas and without aversion to all Dharmas, it is called the Bodhisattva's embracing of the wonderful Dharma. ‘Bhagavan (Bhagavan, the Blessed One)! This is called the collection of supreme and wonderful Dharmas. Bhagavan! Is this collection of Dharmas that I am now speaking in accordance with the collection of Dharmas spoken by the Tathāgata (Tathāgata, the Thus Come One)?’ The Buddha said, ‘Ānanda (Ānanda, one of the ten principal disciples of the Buddha)! The collection of Dharmas that you have spoken is deeply in accordance with my intention.’ When Ānanda spoke this wonderful collection of Dharmas, eighty thousand devas (deva, deities) generated the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), and thirty-two thousand Bodhisattvas attained the Kṣānti (anutpattika-dharma-kṣānti, acceptance) of the non-arising of Dharmas. -------------------------------------------------------------------------------- ，五百比丘远离诸漏心得解脱。
Chinese
尔时，弥勒菩萨摩诃萨白佛言：“世尊！世尊！譬如舍于糠糟，取于米实。世尊！菩萨亦复如是，舍于非法、取于正法。又，菩萨舍于悭贪、取于布施，舍于破戒、取于持戒，舍于瞋恨、取于忍辱，舍于懈怠、取于精进，舍于散乱、取于禅定，舍于愚痴、取于般若，是名胜妙法集。 “复次，世尊！有所求者则是非法；若不求者则是不取；若不取者则是不护；若不护者则是不染；若不染者则是不诤；若不诤者则是不吝；若不吝者则是不损；若不损者则是不行；若不行者则不退转；若菩萨不退转者，是菩萨诸佛如来为授阿耨多罗三藐三菩提记。世尊！是名为法、是名胜妙法集。 “复次，世尊！若菩萨生如是心：‘我不退转阿耨多罗三藐三菩提心。’是菩萨诸佛如来则不与授记。何以故？世尊！一切烦恼以求为根本。世尊！远离诸求名为离烦恼，以离烦恼故，诸佛如来为其授记。 “复次，世尊！菩萨作是思惟：‘受记者是世间虚妄言说。何以故？受记之人是无、能授记者亦无，若俱无者，何处受记？’唯然，世尊！大悲随顺世间有是言说。若菩萨能知如是诸法，是名菩萨受记。世尊！譬如幻师为幻授记，而彼幻化者无如是心：‘我受记、我成正觉。’世尊！ 现代汉语译本：五百位比丘远离了各种烦恼，心得解脱。 这时，弥勒菩萨摩诃萨（Maitreya Bodhisattva Mahasattva）对佛说：‘世尊！世尊！譬如舍弃糠秕糟粕，取用米粒精华。世尊！菩萨也是这样，舍弃非法，取用正法。又，菩萨舍弃悭吝贪婪，取用慷慨布施；舍弃违犯戒律，取用坚持戒律；舍弃嗔恨恼怒，取用忍辱柔和；舍弃懈怠懒惰，取用精进努力；舍弃散乱放逸，取用禅定专注；舍弃愚痴无知，取用般若智慧，这叫做殊胜微妙的法集。’ ‘再者，世尊！有所求就是非法；如果不求，就是不执取；如果不执取，就是不守护；如果不守护，就是不染着；如果不染着，就是不争执；如果不争执，就是不吝啬；如果不吝啬，就是不损害；如果不损害，就是不行动；如果不行动，就不会退转；如果菩萨不退转，诸佛如来就会为这位菩萨授阿耨多罗三藐三菩提记（anuttara-samyak-sambodhi-jnana，无上正等正觉的预记）。世尊！这叫做“法”，这叫做殊胜微妙的法集。’ ‘再者，世尊！如果菩萨生起这样的心念：“我不会从阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）退转。” 那么，诸佛如来就不会为这位菩萨授记。为什么呢？世尊！一切烦恼都以“求”为根本。世尊！远离各种“求”就叫做远离烦恼，因为远离烦恼的缘故，诸佛如来才为他们授记。 ‘再者，世尊！菩萨这样思惟：“授记只是世间的虚妄言说。为什么呢？接受授记的人是空无的，能够授记的人也是空无的，如果两者都是空无的，在哪里接受授记呢？” 确实如此，世尊！大悲心随顺世间的说法，才有了这样的言说。如果菩萨能够了解这样的诸法实相，这就叫做菩萨受记。世尊！譬如幻术师为幻化之物授记，而那些幻化之物并没有这样的心念：“我接受了授记，我将成就正觉。” 世尊！’
English
English version: Five hundred Bhikshus (monks) were freed from defilements and their minds were liberated. At that time, Maitreya Bodhisattva Mahasattva (a great being) said to the Buddha: 'World Honored One! World Honored One! It is like discarding chaff and husks to take the essence of rice. World Honored One! Bodhisattvas are also like this, abandoning what is unlawful and taking what is lawful. Furthermore, Bodhisattvas abandon stinginess and greed, and take generosity and giving; abandon breaking precepts, and take upholding precepts; abandon anger and hatred, and take patience and forbearance; abandon laziness and indolence, and take diligence and effort; abandon distraction and dissipation, and take meditative concentration; abandon ignorance and delusion, and take prajna (wisdom), this is called a collection of supreme and wonderful Dharma.' 'Furthermore, World Honored One! Having something to seek is unlawful; if there is no seeking, then there is no grasping; if there is no grasping, then there is no guarding; if there is no guarding, then there is no attachment; if there is no attachment, then there is no contention; if there is no contention, then there is no miserliness; if there is no miserliness, then there is no harm; if there is no harm, then there is no action; if there is no action, then there is no regression; if a Bodhisattva does not regress, then the Tathagatas (Buddhas) will bestow upon that Bodhisattva the prediction of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). World Honored One! This is called Dharma, this is called a collection of supreme and wonderful Dharma.' 'Furthermore, World Honored One! If a Bodhisattva generates such a thought: “I will not regress from the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment).” Then the Tathagatas (Buddhas) will not bestow a prediction upon that Bodhisattva. Why is that? World Honored One! All afflictions have seeking as their root. World Honored One! To be free from all seeking is called being free from afflictions, and because of being free from afflictions, the Tathagatas (Buddhas) bestow predictions upon them.' 'Furthermore, World Honored One! A Bodhisattva thinks thus: “The prediction is merely worldly, false speech. Why is that? The one who receives the prediction is non-existent, and the one who bestows the prediction is also non-existent; if both are non-existent, where is the prediction received?” Indeed, World Honored One! Great compassion follows the world's conventions and thus there is such speech. If a Bodhisattva can understand such dharmas, this is called a Bodhisattva receiving a prediction. World Honored One! It is like a magician giving a prediction to an illusion, but that illusion does not have such a thought: “I have received a prediction, I will attain perfect enlightenment.” World Honored One!' --------------------------------------------------------------------------------
Chinese
菩萨亦复如是，如彼幻化无分别心。而菩萨作是思惟：‘菩提非可证相、亦非可舍相；菩提非是生相、亦非灭相；菩提非是身证、亦非心证；菩提不在内、亦不在外、亦非中间；菩提无如是心：“我是菩提，菩萨能证于我。”’世尊！是名胜妙法集。 “复次，世尊！菩萨于欢喜地中不惭愧、不忧恼，于离垢地中不增、不减，于明地中不闇、不明，于焰地中不取、不舍，于难胜地中无胜、无负，于现前地中不自觉、不因他觉，于远行地中不去、不住，于不动地中不动、不分别，于善慧地中不成、亦不欲成，于法云地中不自觉、亦不他觉，于佛地中能作一切事而亦不作一切事。是故，如来自然无戏论。世尊！是名菩萨摩诃萨胜妙法集。 “世尊！菩萨如是至随顺智，于所说法中而得自在。云何说法自在？于一切言语不着故。又得清净自在。云何清净自在？于一切处不染故。又得乐说自在。云何乐说自在？谓依一法字句不暂休息，于百千万劫说不可尽故。又得智自在。云何智自在？于一一法字句能说为百千万法门故。又得生自在。云何生自在？随所随所利益众生之处于彼彼处生故。又得三昧自在。云何三昧自在？于念念中，若欲入三昧即能入三昧故。又得住持自在。云何住持自在？随所随所住持加故——所谓 现代汉语译本：菩萨也是这样，就像幻化一样没有分别心。而菩萨这样思惟：‘菩提（bodhi，觉悟）不是可以证得的相，也不是可以舍弃的相；菩提不是生起的相，也不是灭去的相；菩提不是身体证得的，也不是心意证得的；菩提不在内，也不在外，也不在中间；菩提没有这样的心：“我是菩提，菩萨能够证得我。”’世尊！这叫做殊胜微妙的法集。 ‘再者，世尊！菩萨在欢喜地（Pramudita，菩萨修行阶位的第一地）中不感到惭愧，也不感到忧恼；在离垢地（Vimala，菩萨修行的第二地）中不增加，也不减少；在明地（Prabhakari，菩萨修行的第三地）中不黑暗，也不明亮；在焰地（Arcismati，菩萨修行的第四地）中不取，也不舍；在难胜地（Sudurjaya，菩萨修行的第五地）中没有胜，也没有负；在现前地（Abhimukhi，菩萨修行的第六地）中不自己觉悟，也不因他人觉悟；在远行地（Duramgama，菩萨修行的第七地）中不去，也不住；在不动地（Acala，菩萨修行的第八地）中不动，也不分别；在善慧地（Sadhumati，菩萨修行的第九地）中不成，也不想成；在法云地（Dharmamegha，菩萨修行的第十地）中不自己觉悟，也不由他人觉悟；在佛地（Buddhabhumi，佛的境界）中能够做一切事，但也不做一切事。’因此，如来自然没有戏论。世尊！这叫做菩萨摩诃萨殊胜微妙的法集。 ‘世尊！菩萨这样达到随顺智，对于所说的法能够自在。什么是说法自在？因为对于一切言语不执着。又得到清净自在。什么是清净自在？因为在一切处不被染污。又得到乐说自在。什么是乐说自在？就是依靠一个法字句不停歇，在百千万劫中也说不完。又得到智自在。什么是智自在？因为对于每一个法字句能够说成百千万法门。又得到生自在。什么是生自在？随着所要利益众生的地方就在那些地方出生。又得到三昧自在。什么是三昧自在？在念念之中，如果想要入三昧就能够入三昧。又得到住持自在。什么是住持自在？随着所要住持的加持——所谓