Chinese
诸法。世尊！诸波罗蜜不能住持菩萨，菩萨能住持诸波罗蜜，是故说菩萨能受持法。 “世尊！一切诸法无病，以自体无垢故。世尊！一切诸法不二，以远离众生、我身故；一切诸法无心，以远离可取舍故；一切诸法无意识，以无始发故；一切诸法无来相，以无间故；一切诸法无去，以不动故；一切诸法无死，以无命故；一切诸法不活，以本来不食故；一切诸法无物，以不和合故；一切诸法不减，以法界无差别故；一切诸法不可割截，以无形故；一切诸法如金刚，以实际平等故。 “世尊！知如是诸法，是菩萨能知诸法实体；若知诸法实体，是菩萨能知于空；若能知空，是菩萨不与他诤竞；若不与他诤竞，是菩萨能住沙门法中；若能住沙门法中，是菩萨则能不住；若能不住，是菩萨于诸漏境界不起于漏；若于诸境界不起于漏，是菩萨能无诸病；若无诸病，是菩萨名为如来；若菩萨得名如来，是菩萨不说二语；若不说二语，是菩萨不舍世间、不取涅槃，唯为一切众生而说远离一切分别虚妄烦恼。世尊！是名胜妙法集、不颠倒集、名为空集、无相无愿无行不生不灭集、无生法忍集、大乘集、转大法轮集、大波罗蜜集、诸大地集、一切诸法不颠倒集。 “世尊！诸菩萨依大法集修持受行，或于国土作转轮 现代汉语译本 ‘世尊！一切法（dharma）都是如此。诸波罗蜜（pāramitā，到彼岸）不能住持菩萨（bodhisattva），菩萨能住持诸波罗蜜，所以说菩萨能受持法。’ ‘世尊！一切诸法没有病，因为它们的自性没有污垢。世尊！一切诸法不是二元的，因为它们远离众生和我身；一切诸法没有心，因为它们远离可取和可舍；一切诸法没有意识，因为它们没有初始的生起；一切诸法没有来相，因为它们没有间隔；一切诸法没有去，因为它们不动；一切诸法没有死，因为它们没有命；一切诸法不活，因为它们本来不食；一切诸法没有事物，因为它们不和合；一切诸法不减少，因为法界没有差别；一切诸法不可分割，因为它们没有形状；一切诸法如金刚（vajra），因为实际是平等的。’ ‘世尊！知道这样的诸法，是菩萨能知诸法的实体；如果知道诸法的实体，是菩萨能知空性（śūnyatā）；如果能知空性，是菩萨不与他人争竞；如果不与他人争竞，是菩萨能住在沙门（śrāmaṇa）法中；如果能住在沙门法中，是菩萨则能不住；如果能不住，是菩萨于诸漏（āsrava）境界不起漏；如果于诸境界不起漏，是菩萨能没有诸病；如果没有诸病，是菩萨名为如来（tathāgata）；如果菩萨得名如来，是菩萨不说二语；如果不说二语，是菩萨不舍弃世间、不取涅槃（nirvāṇa），唯为一切众生而说远离一切分别虚妄烦恼。世尊！这名为胜妙法集、不颠倒集、名为空集、无相无愿无行不生不灭集、无生法忍集、大乘（mahāyāna）集、转大法轮集、波罗蜜集、诸大地集、一切诸法不颠倒集。’ ‘世尊！诸菩萨依靠大法集修持受行，或于国土作转轮。’
English
English version ‘Lord, all dharmas (phenomena, teachings) are such. The pāramitās (perfections) cannot sustain a Bodhisattva (enlightenment being), but a Bodhisattva can sustain the pāramitās. Therefore, it is said that a Bodhisattva can uphold the Dharma.’ ‘Lord, all dharmas are without disease, because their own nature is without defilement. Lord, all dharmas are non-dual, because they are far from beings and the self; all dharmas are without mind, because they are far from what can be taken or rejected; all dharmas are without consciousness, because they have no beginning; all dharmas have no coming aspect, because they are without interval; all dharmas have no going, because they are unmoving; all dharmas have no death, because they have no life; all dharmas are not alive, because they originally do not eat; all dharmas have no thing, because they are not combined; all dharmas do not diminish, because the Dharmadhātu (realm of phenomena) has no difference; all dharmas cannot be cut, because they have no form; all dharmas are like vajra (diamond), because reality is equal.’ ‘Lord, knowing such dharmas, the Bodhisattva can know the substance of all dharmas; if one knows the substance of all dharmas, the Bodhisattva can know emptiness (śūnyatā); if one can know emptiness, the Bodhisattva does not contend with others; if one does not contend with others, the Bodhisattva can abide in the śrāmaṇa (ascetic) Dharma; if one can abide in the śrāmaṇa Dharma, the Bodhisattva can then not abide; if one can not abide, the Bodhisattva does not generate outflows (āsrava) in the realm of outflows; if one does not generate outflows in all realms, the Bodhisattva can be without all diseases; if one is without all diseases, the Bodhisattva is called Tathāgata (Thus-Gone One); if the Bodhisattva obtains the name Tathāgata, the Bodhisattva does not speak two words; if one does not speak two words, the Bodhisattva does not abandon the world, nor take Nirvāṇa (liberation), but only speaks for all beings, being far from all discriminating, false, and afflictive emotions. Lord, this is called the collection of supreme and wonderful Dharma, the collection of non-invertedness, called the collection of emptiness, the collection of no-sign, no-wish, no-action, no-birth, and no-death, the collection of non-origination forbearance, the Mahāyāna (Great Vehicle) collection, the collection of turning the great Dharma wheel, the collection of pāramitās, the collection of all great grounds, the collection of non-invertedness of all dharmas.’ ‘Lord, the Bodhisattvas rely on the great Dharma collection to cultivate, uphold, receive, and practice, or turn the wheel in the land.’ --------------------------------------------------------------------------------
Chinese
王，受持十善业道，能令众生安住十善业道；或作胜首，教化众生令得出世间胜事；或作大长者，能令众生厌世间恶事；或作天帝释，能令诸天不起放逸；或作梵王，能令众生住于禅定、四无量等；或作四天王，能令众生于诸法中不能染心；或作沙门，教化众生令不闻恶法；或作婆罗门，教化众生令知寂静之处，自身寂静、令诸眷属亦住寂静，自身柔软、令诸眷属亦得柔软，具足住于一切处，以得大自在；能作大法师，以能断一切众生疑故；于一切处不生怯弱，以一切烦恼尽故。世尊！是名胜妙法集。” 尔时，世尊告文殊师利菩萨摩诃萨：“文殊师利！若有众生闻说文殊师利如是胜妙法集、及闻诸菩萨胜妙法集、及诸声闻胜妙法集而能知能信，彼诸众生深种善根，非于一佛而修供养，非于一佛、二佛而种善根。何以故？文殊师利！诸佛如来甚深菩提，是黠慧者、能知法者深妙境界。 “文殊师利！是妙法门，微少善根众生不能得闻，假令得闻亦不能信。若菩萨自身能证，是菩萨能信，复有诸善知识护故，是人能信而能受持、能得无生忍。 “文殊师利！离此法行，无有一人成佛。文殊师利！过去恒河沙诸佛如来成佛菩提，彼诸佛行如是法行得阿耨多罗三藐三菩提。 “文殊师利！若人远离 现代汉语译本：国王如果受持十善业道，就能使众生安住于十善业道；或者成为殊胜的领袖，教化众生从而能够脱离世间的烦恼；或者成为大长者，能够使众生厌恶世间的恶事；或者成为天帝释（Indra，众神之王），能够使诸天不起放逸之心；或者成为梵王（Brahma，色界天之王），能够使众生安住于禅定、四无量心（慈、悲、喜、舍）等境界；或者成为四大天王（Four Heavenly Kings，佛教的护法神），能够使众生在一切法中不生染着之心；或者成为沙门（Śrāmaṇa，出家修行者），教化众生使他们不听闻恶法；或者成为婆罗门（Brahmin，古印度祭司阶层），教化众生使他们知道寂静之处，自身寂静，使眷属也安住于寂静，自身柔和，使眷属也得到柔和，具足安住于一切处，从而得到大自在；能够成为大法师，因为能够断除一切众生的疑惑；在一切处不生怯弱，因为一切烦恼都已断尽。世尊！这叫做殊胜微妙的法集。 这时，世尊告诉文殊师利菩萨摩诃萨（Mañjuśrī Bodhisattva Mahāsattva，大菩萨）：‘文殊师利！如果有众生听闻宣说文殊师利这样的殊胜微妙法集，以及听闻诸菩萨的殊胜微妙法集，以及诸声闻（Śrāvaka，听闻佛法而修行的弟子）的殊胜微妙法集而能够理解并且能够相信，这些众生就已深深种下善根，不是仅仅在一尊佛前修习供养，不是仅仅在一尊佛、两尊佛前种下善根。为什么呢？文殊师利！诸佛如来甚深的菩提（Bodhi，觉悟），是聪明有智慧的人、能够了解佛法的人才能理解的深妙境界。’ ‘文殊师利！这种微妙的法门，微少善根的众生不能够听闻，即使听闻也不能够相信。如果菩萨自身能够证悟，这位菩萨就能够相信，再加上有诸善知识（Kalyāṇa-mitra，良师益友）护持的缘故，这个人就能够相信并且能够受持，能够得到无生法忍（Anutpattika-dharma-kṣānti，对诸法不生不灭的真理的证悟）。’ ‘文殊师利！离开这种法行，没有一个人能够成佛。文殊师利！过去恒河沙数诸佛如来成就佛的菩提，那些佛就是修行这样的法行而得到阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）。’ ‘文殊师利！如果有人远离
English
English version: O King, upholding the ten wholesome paths of action can enable sentient beings to abide in the ten wholesome paths of action; or becoming a supreme leader, teaching and transforming sentient beings so that they can escape worldly afflictions; or becoming a great elder, able to make sentient beings detest worldly evils; or becoming Śakra（Indra, the king of gods）, able to prevent the gods from becoming heedless; or becoming Brahmā（Brahma, king of the Form Realm）, able to enable sentient beings to abide in meditation, the four immeasurables（loving-kindness, compassion, joy, and equanimity）, and so on; or becoming the Four Heavenly Kings（Four Heavenly Kings, the guardian deities of Buddhism）, able to prevent sentient beings from developing defiled minds towards all dharmas; or becoming a Śrāmaṇa（Śrāmaṇa, a renunciate practitioner）, teaching and transforming sentient beings so that they do not hear evil dharmas; or becoming a Brahmin（Brahmin, the priestly class of ancient India）, teaching and transforming sentient beings so that they know the place of tranquility, being tranquil themselves, enabling their family members to also abide in tranquility, being gentle themselves, enabling their family members to also attain gentleness, fully abiding in all places, thereby attaining great freedom; able to become a great Dharma master, because of being able to cut off all doubts of sentient beings; not generating timidity in all places, because all afflictions are exhausted. World-Honored One! This is called the supreme and wonderful Dharma collection. At that time, the World-Honored One said to Mañjuśrī Bodhisattva Mahāsattva（Mañjuśrī Bodhisattva Mahāsattva, great bodhisattva）: 'Mañjuśrī! If there are sentient beings who hear the exposition of such a supreme and wonderful Dharma collection of Mañjuśrī, and hear the supreme and wonderful Dharma collections of the Bodhisattvas, and the supreme and wonderful Dharma collections of the Śrāvakas（Śrāvaka, a disciple who practices by hearing the Buddha's teachings） and are able to understand and believe, those sentient beings have deeply planted good roots, not merely having practiced offerings to one Buddha, not merely having planted good roots before one or two Buddhas. Why is that? Mañjuśrī! The profound Bodhi（Bodhi, enlightenment） of the Tathāgatas is a profound and wonderful realm that only the wise and those who can understand the Dharma can comprehend.' 'Mañjuśrī! This wonderful Dharma gate cannot be heard by sentient beings with meager good roots, and even if they hear it, they cannot believe it. If a Bodhisattva can realize it themselves, that Bodhisattva can believe it, and furthermore, because they are protected by good spiritual friends（Kalyāṇa-mitra, virtuous friends）, that person can believe and uphold it, and can attain the patience with the unoriginated nature of phenomena（Anutpattika-dharma-kṣānti, realization of the truth of the non-arising and non-ceasing of all dharmas）.' 'Mañjuśrī! Apart from this Dharma practice, no one can become a Buddha. Mañjuśrī! The Buddhas, Tathāgatas, as numerous as the sands of the Ganges River in the past, attained Buddhahood, and those Buddhas attained Anuttarā-samyak-saṃbodhi（Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment） by practicing such Dharma practices.' 'Mañjuśrī! If a person is far away from --------------------------------------------------------------------------------
Chinese
此法行欲得菩提者，是人如缚虚空，不能得法。离此法行，随顺法忍尚不可得，何况能得无生法忍而成阿耨多罗三藐三菩提？ “文殊师利！我诸声闻得俱解脱、得八解脱及四无碍，彼诸声闻亦不离此法行而得解脱。 “文殊师利！宁闻此深妙法门起谤生于恶道，不能于余浅法门起信生于善道。何以故？谤此法门者生于地狱，因闻此法门现前得于解脱，非闻余浅法门生于善道。 “文殊师利！菩萨摩诃萨有四种法闻此法门能生于信。何者为四？所谓是人过去世曾闻此法门、闻已随喜有大善根、有大善根庄严诸善知识、善护成就受持闻慧之行。文殊师利！是名菩萨四种法闻此法门能生于信。 “复次，文殊师利！菩萨更有四种法闻此法门能生于信。何者为四？所谓常思惟正念，常畏诸不善业，常作大菩提愿，自性质直柔软安隐乐修胜行。文殊师利！是名菩萨成就四种法闻此法门能生于信。 “复次，文殊师利！菩萨成就四种法闻此法门不生于谤。何者为四？所谓毕竟成就菩提愿、得无生法忍、成就正见、得不退阿耨多罗三藐三菩提心。文殊师利！是名得毕竟成就四种法闻此法门不生于谤。 “文殊师利！菩萨复有四种法闻此法门能生于信。何等为四？所谓成就闻慧、成就般若、成 现代汉语译本： 如果有人想通过这种修行方式获得菩提（Bodhi，觉悟），这个人就像在束缚虚空一样，不可能获得佛法。如果离开这种修行方式，就连随顺法忍（Kshanti，安忍于佛法）都难以得到，更何况能够得到无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的安忍）而成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）呢？ ‘文殊师利（Manjushri，智慧的象征）！我的那些声闻（Shravaka，听闻佛法而修行的弟子）弟子，得到俱解脱（Ubhayatobhaga，身心都得到解脱）、得到八解脱（Ashta-vimoksha，八种解脱禅定）以及四无碍（Chatur-pratisamvida，四种无碍辩才），这些声闻弟子也是不离开这种修行方式而得到解脱的。’ ‘文殊师利！宁愿听闻这种深奥微妙的法门而产生诽谤，从而堕入恶道，也不愿听闻其他浅显的法门而产生信仰，从而生于善道。为什么呢？因为诽谤这种法门的人，虽然会堕入地狱，但因为听闻过这种法门，当下就能得到解脱，而不是因为听闻其他浅显的法门而生于善道。’ ‘文殊师利！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）有四种因缘，听闻这种法门能够产生信仰。哪四种呢？就是这个人过去世曾经听闻过这种法门、听闻后随喜赞叹，具有很大的善根、具有很大的善根来庄严各种善知识（Kalyanamitra，善友）、善于守护并成就受持和闻慧（Shruta-jnana，听闻佛法所获得的智慧）的修行。文殊师利！这叫做菩萨的四种因缘，听闻这种法门能够产生信仰。’ ‘再次，文殊师利！菩萨还有四种因缘，听闻这种法门能够产生信仰。哪四种呢？就是常常思惟正念（Samyak-smriti，正确的念头），常常畏惧各种不善业，常常发起广大的菩提愿（Bodhi-pranidhana，觉悟的誓愿），自身性质正直、柔软、安稳，并且乐于修习殊胜的修行。文殊师利！这叫做菩萨成就四种因缘，听闻这种法门能够产生信仰。’ ‘再次，文殊师利！菩萨成就四种因缘，听闻这种法门不会产生诽谤。哪四种呢？就是毕竟成就菩提愿、得到无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的安忍）、成就正见（Samyag-drishti，正确的见解）、得到不退转的阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，永不退转的无上正等正觉之心）。文殊师利！这叫做得到毕竟成就的四种因缘，听闻这种法门不会产生诽谤。’ ‘文殊师利！菩萨还有四种因缘，听闻这种法门能够产生信仰。哪四种呢？就是成就闻慧（Shruta-jnana，听闻佛法所获得的智慧）、成就般若（Prajna，智慧）、成就……’