Chinese
者、得大法师者、得大法王者、得大所作者、作大众生依者、得大通奋迅者，为教化众生不退、而生不生、而死不死，所作已成而成菩提、得解脱心而发精进，入于涅槃而行满足、而求不求、而修行一切智、而问于他。 “世尊！一切诸海可以量知，而彼菩萨摩诃萨大乘智海不可量知。世尊！虚空清净可以尘垢，而彼菩萨摩诃萨心不可得染。世尊！风虽无形，可以手执，而彼菩萨摩诃萨心六尘境界所不能着。世尊！春阳之炎可以撮摩，而彼菩萨摩诃萨我、我所心不可而得。世尊！是名胜妙法集。” 尔时，善目菩萨摩诃萨白佛言：“世尊！世尊！菩萨修一切诸法，唯是发菩提心以为根本。何以故？世尊！一切诸法皆是虚妄，唯心分别，体无诸物。离一切物，如幻无根本，随所求而成；远离作者、受者，其性不住，离于诸住故。世尊！一切诸法无始、无终，以无二、离二故。世尊！诸法无我、无我所，以无主故；诸法平等如彼法界，以非客故。世尊！诸法非主，以远离诸贪故；诸法离于分别及种种分别，以远离可取及舍心故；诸法不来、不去，唯是智境界故，以其无知空主者故。 “世尊！是诸毛头凡夫于无我法中而生我想、于无众生中而生众生想，菩萨作是思惟：‘我以如是妙法令诸众生而得解悟 现代汉语译本：这样的人，得到了大法师的称号，得到了大法王的称号，得到了能成大事者的称号，成为了大众生所依靠的对象，得到了大神通奋迅者的称号，为了教化众生不退转，而生却不执着于生，而死却不真正死去，所作的事情已经完成并成就菩提（觉悟），获得了脱离烦恼的心而发起精进，进入了涅槃（寂灭）却仍然行菩萨道以求圆满，看似有所求却无所求，看似在修行一切智慧，却又向他人请教。 ‘世尊！一切诸海都可以用尺度来测量，而那些菩萨摩诃萨（伟大的菩萨）的大乘智慧之海却无法测量。世尊！虚空虽然清净，却可以被尘垢污染，而那些菩萨摩诃萨的心却不会被染污。世尊！风虽然没有形状，却可以用手抓住，而那些菩萨摩诃萨的心却不会被六尘（色、声、香、味、触、法）境界所束缚。世尊！春天的阳光虽然炎热，却可以用手触摸，而那些菩萨摩诃萨的我执和对属于我的东西的执着却无法获得。世尊！这被称为殊胜微妙的法集。’ 这时，善目菩萨摩诃萨（具有善良眼睛的伟大菩萨）对佛说：‘世尊！世尊！菩萨修习一切诸法，只是以发菩提心（觉悟之心）作为根本。为什么呢？世尊！一切诸法都是虚妄的，只是心的分别，本体并没有任何事物。远离一切事物，就像幻象一样没有根本，随着所求而显现；远离作者和受者，其自性不住于任何地方，因为远离了各种执着。世尊！一切诸法没有开始，也没有终结，因为没有对立，远离对立。世尊！诸法没有我，也没有属于我的东西，因为没有主宰；诸法平等，如同法界一样，因为不是外来的。世尊！诸法没有主宰，因为远离了各种贪婪；诸法远离了分别和种种分别，因为远离了可取和舍弃的心；诸法不来不去，只是智慧的境界，因为没有无知的空虚主宰者。 ‘世尊！这些像毛发一样微不足道的凡夫，在没有我的法中产生我执，在没有众生的法中产生众生之想，菩萨这样思考：‘我用这样微妙的法，使众生得以理解和觉悟。’
English
English version: Those who have attained the title of Great Dharma Master, Great Dharma King, Great Accomplisher, Reliance of the Great Assembly of Beings, and Greatly Powerful and Vigorous One, teach and transform sentient beings without regression, living without clinging to life, dying without truly dying, having completed their tasks and attained Bodhi (enlightenment), having attained a mind liberated from afflictions and generating diligence, entering Nirvana (extinction) yet continuing to practice the Bodhisattva path to seek fulfillment, seemingly seeking yet seeking nothing, seemingly cultivating all wisdom, yet asking others for guidance. 'World Honored One! All the seas can be measured, but the Great Vehicle wisdom sea of those Bodhisattva Mahasattvas (great Bodhisattvas) cannot be measured. World Honored One! Although the empty space is pure, it can be defiled by dust, but the minds of those Bodhisattva Mahasattvas cannot be defiled. World Honored One! Although the wind has no form, it can be grasped by hand, but the minds of those Bodhisattva Mahasattvas are not attached to the realms of the six sense objects (form, sound, smell, taste, touch, and dharma). World Honored One! Although the heat of the spring sun can be touched, the ego and the attachment to what belongs to me of those Bodhisattva Mahasattvas cannot be obtained. World Honored One! This is called the collection of supreme and wonderful Dharma.' At that time, the Bodhisattva Mahasattva Good Eyes (having kind eyes) said to the Buddha: 'World Honored One! World Honored One! Bodhisattvas cultivate all dharmas, only taking the arising of Bodhicitta (the mind of enlightenment) as the root. Why is that? World Honored One! All dharmas are illusory, only the discriminations of the mind, the substance has no things. Being apart from all things, like an illusion without a root, manifesting according to what is sought; being apart from the maker and the receiver, its nature does not abide, because it is apart from all abidings. World Honored One! All dharmas have no beginning and no end, because there is no duality, being apart from duality. World Honored One! Dharmas have no self and nothing belonging to self, because there is no master; dharmas are equal, like the Dharma Realm, because they are not external. World Honored One! Dharmas have no master, because they are apart from all greed; dharmas are apart from discriminations and all kinds of discriminations, because they are apart from the mind of taking and discarding; dharmas do not come and do not go, only the realm of wisdom, because there is no ignorant empty master.' 'World Honored One! These insignificant ordinary people, like hairs, generate the thought of self in the dharma of no self, and generate the thought of sentient beings in the dharma of no sentient beings, Bodhisattvas think like this: 'I will use such wonderful dharma to enable sentient beings to understand and awaken.' --------------------------------------------------------------------------------
Chinese
。’世尊！是名菩提心、一切众生安隐心、乐心无上心、法界心光明心、众生住持心。依如是心而生，名为发菩提心。 “复次，世尊！修行檀波罗蜜名为寂静心、修行尸波罗蜜名为不缺心、修行忍辱波罗蜜名为不损心、修行精进波罗蜜名为不退心、修行禅波罗蜜名为不乱心、修行般若波罗蜜名为不分别虚妄心、修行大慈名为柔濡心、修行大悲名为不退转心、修行大喜名为无厌足心、修行大舍名为无垢心、修行大施名为不吝心、修行爱行名为不稠林心、修行利益行名为平等心、修行同事名为最上心、修行空慧名为无分别心、修行无相智名为无念心、修行无愿名为不住心、修行菩提行名为三十七菩提分心、修行进趣行名为念佛心、修行不破坏行名为念法心、修行法界心名为念僧心、修行无量心名为念戒心、修行不取心名为念舍心、修行念天心名为念诸善根——以为诸善根聚集庄严故、以彼胜生为发菩提心聚集诸善根故。 “世尊！我依发菩提心说彼一劫、若无量劫而不可尽。如是，诸菩萨聚集无量因缘而发菩提心。是故，世尊！菩萨欲推求诸善法者，应于发菩提心中而知而求。世尊！是名胜妙法集。” 尔时，善生菩萨白佛言：“世尊！世尊！诸法善生以根本清净故。世尊！何者是诸法根本？世尊！ 现代汉语译本：‘世尊！这被称为菩提心（bodhicitta，觉悟之心）、一切众生安稳之心、快乐之心、无上之心、法界之心、光明之心、众生住持之心。依凭这样的心而生起，就叫做发菩提心。’ ‘再者，世尊！修行檀波罗蜜（dānapāramitā，布施波罗蜜）名为寂静心、修行尸波罗蜜（śīlapāramitā，持戒波罗蜜）名为不缺心、修行忍辱波罗蜜（kṣāntipāramitā，忍辱波罗蜜）名为不损心、修行精进波罗蜜（vīryapāramitā，精进波罗蜜）名为不退心、修行禅波罗蜜（dhyānapāramitā，禅定波罗蜜）名为不乱心、修行般若波罗蜜（prajñāpāramitā，智慧波罗蜜）名为不分别虚妄心、修行大慈名为柔濡心、修行大悲名为不退转心、修行大喜名为无厌足心、修行大舍名为无垢心、修行大施名为不吝心、修行爱行名为不稠林心、修行利益行名为平等心、修行同事名为最上心、修行空慧名为无分别心、修行无相智名为无念心、修行无愿名为不住心、修行菩提行名为三十七菩提分心、修行进趣行名为念佛心、修行不破坏行名为念法心、修行法界心名为念僧心、修行无量心名为念戒心、修行不取心名为念舍心、修行念天心名为念诸善根——因为诸善根聚集庄严的缘故、以那殊胜的生起作为发起菩提心聚集诸善根的缘故。 ‘世尊！我依凭发起菩提心来说，即使一个劫、乃至无量劫也说不尽。像这样，诸菩萨聚集无量因缘而发起菩提心。因此，世尊！菩萨如果想要推求诸善法，应当在发起菩提心中去了解和寻求。世尊！这被称为殊胜微妙的法集。’ 这时，善生菩萨（Sughata Bodhisattva）对佛说：‘世尊！世尊！诸法善生是因为根本清净的缘故。世尊！什么是诸法的根本？世尊！’
English
English version: ‘Venerable One! This is called the bodhicitta (mind of enlightenment), the mind of peace for all beings, the mind of joy, the unsurpassed mind, the mind of the Dharma realm, the mind of light, the mind that sustains beings. To arise based on such a mind is called generating the bodhicitta.’ ‘Furthermore, Venerable One! Practicing dānapāramitā (perfection of generosity) is called the mind of tranquility; practicing śīlapāramitā (perfection of moral discipline) is called the mind of completeness; practicing kṣāntipāramitā (perfection of patience) is called the mind of non-harm; practicing vīryapāramitā (perfection of diligence) is called the mind of non-regression; practicing dhyānapāramitā (perfection of meditation) is called the mind of non-disturbance; practicing prajñāpāramitā (perfection of wisdom) is called the mind of non-discriminating falsehood; practicing great loving-kindness is called the gentle mind; practicing great compassion is called the mind of non-retrogression; practicing great joy is called the mind of non-satiety; practicing great equanimity is called the mind of purity; practicing great giving is called the mind of non-stinginess; practicing loving conduct is called the mind of non-dense forest; practicing beneficial conduct is called the mind of equality; practicing acting in concert is called the supreme mind; practicing wisdom of emptiness is called the mind of non-discrimination; practicing wisdom of no-characteristics is called the mind of no-thought; practicing no-desire is called the mind of non-abiding; practicing the conduct of enlightenment is called the mind of the thirty-seven factors of enlightenment; practicing progressive conduct is called the mind of mindfulness of the Buddha; practicing non-destructive conduct is called the mind of mindfulness of the Dharma; practicing the mind of the Dharma realm is called the mind of mindfulness of the Sangha; practicing immeasurable mind is called the mind of mindfulness of precepts; practicing non-grasping mind is called the mind of mindfulness of giving; practicing mindfulness of heavenly mind is called the mind of mindfulness of all wholesome roots—because of the accumulation and adornment of all wholesome roots, because of that superior birth as the generation of bodhicitta accumulating all wholesome roots.’ ‘Venerable One! I, relying on the generation of bodhicitta, say that even one kalpa, or immeasurable kalpas, cannot exhaust it. Thus, all Bodhisattvas gather immeasurable causes and conditions to generate bodhicitta. Therefore, Venerable One! If Bodhisattvas wish to seek out all wholesome dharmas, they should understand and seek them in the generation of bodhicitta. Venerable One! This is called the collection of supreme and wonderful dharmas.’ At that time, Sughata Bodhisattva (善生菩萨) said to the Buddha: ‘Venerable One! Venerable One! The good arising of all dharmas is because of the fundamental purity. Venerable One! What is the root of all dharmas? Venerable One!’ --------------------------------------------------------------------------------
Chinese
诸法以空为根本，以彼处无诸见故；诸法以无相为根本，以彼处无诸觉观故；诸法以无愿为根本，以彼处无三界烦恼故；诸法以无行为根本，以彼处无作者故；诸法以无我为根本，以彼处不见我行故；诸法以离众生为根本，以彼处不见众生行故；诸法以无命为根本，以彼处见命不行故；诸法不生，以彼处不行常见故；诸法不灭，以彼处不行断见故；诸法无物，以彼处不行有见故；诸法如涅槃平等，以彼处不行离有见故；诸法如菩提，以彼处不行见佛故；诸法不作，以彼处不行见法故；诸法不和合，以彼处不行见僧故。世尊！是名胜妙法集。” 尔时，大导师菩萨白佛言：“世尊！世尊！若菩萨欲先与一切众生大菩提、不为自身证大菩提，若菩萨诸所作业为一切众生、不为自身，而不见众生、而不舍大慈大悲心，是名菩萨。 “世尊！何者是诸菩萨大慈、大悲？世尊！若菩萨不见众生而不舍一切诸善根，修行彼诸善根回向大菩提，是名大慈；若菩萨不舍诸众生所作之事，是名大悲。若菩萨见世间法则是涅槃，而不舍集道精进，是名大慈；若不舍众生，是名大悲。若自身发菩提心，是名大慈；若教化诸众生，是名大悲。若舍内外一切诸物，是名大慈；若舍内外善根，为一切众生得佛菩提，回向无上道，是名大 现代汉语译本 诸法的根本是空性（Śūnyatā），因为在那里没有任何见解存在；诸法的根本是无相（Animitta），因为在那里没有任何觉知和观察存在；诸法的根本是无愿（Apranihita），因为在那里没有三界的烦恼；诸法的根本是无行（Anabhisaṃkhāra），因为在那里没有作者；诸法的根本是无我（Anātman），因为在那里没有我行的显现；诸法的根本是远离众生（Nirjīva），因为在那里没有众生行的显现；诸法的根本是无命（Nispudgala），因为在那里看到生命并不存在；诸法不生，因为在那里没有常见的执着；诸法不灭，因为在那里没有断见的执着；诸法无物，因为在那里没有有见的执着；诸法如涅槃（Nirvāṇa）般平等，因为在那里没有脱离有见的执着；诸法如菩提（Bodhi），因为在那里没有见到佛陀的执着；诸法不造作，因为在那里没有见到法的执着；诸法不和合，因为在那里没有见到僧伽（Saṃgha）的执着。世尊！这被称为殊胜微妙的法集。 这时，大导师菩萨（Mahānāyaka Bodhisattva）对佛说：‘世尊！世尊！如果菩萨想要先给予一切众生大菩提，而不是为了自身证得大菩提，如果菩萨所做的一切都是为了众生，而不是为了自身，并且不见众生，也不舍弃大慈大悲心，这被称为菩萨。’ ‘世尊！什么是诸菩萨的大慈、大悲？世尊！如果菩萨不见众生，但不舍弃一切诸善根，修行这些善根回向大菩提，这被称为大慈；如果菩萨不舍弃诸众生所作之事，这被称为大悲。如果菩萨见世间法则是涅槃，但不舍弃集道精进，这被称为大慈；如果不舍弃众生，这被称为大悲。如果自身发起菩提心，这被称为大慈；如果教化诸众生，这被称为大悲。如果舍弃内外一切诸物，这被称为大慈；如果舍弃内外善根，为一切众生得到佛菩提，回向无上道，这被称为大悲。’