Chinese
天下人皆知。摩诃迦留祁然那，佛慈心念一切天下人，欲令一切天下人。萨和浮然那，皆知一切天下人事，欲令一切天下人皆知一切人事。阿那恕罗然那，佛智慧一切天下鬼神、天神、龙神皆不能禁制，欲令一切天下人皆知是智慧。是为摩诃般若波罗蜜二十种因缘，合会为八十种因缘阿惟越致菩萨法。以过去、当来、今现在菩萨，是为八十种因缘皆合会，是为菩萨法。” 第三时 “南无佛！今受惟逮法二十因缘，行之自知宿命。何谓二十？有五因缘多福。何谓五？檀那福多、尸福多、念福多、所作善无量福多、治政松寺无量福多。是五多福。 “有五因缘护身。何谓五护？身护、口护、意护、尸护、戒护。是为五因缘护身。 “菩萨有五意。何谓五？尸意、好心善意、布施意、念善道意、慧意。是为五意。合会为二十种因缘，行之自知宿命，乃致阿耨多罗三耶三菩。何谓阿耨多罗？天上天下无有在其上者。” 第四时 “南无佛！今受四禅法。何谓禅法？菩萨坐禅一心念佛，佛空、无所有，意便止。复念贪淫五所欲，已无贪淫五所欲，便得一禅；菩萨坐禅一心念法，法亦空、无所有，意便无瞋恚痛痒，已无瞋恚痛痒，如是便得二禅；菩萨坐禅一心念摩诃般若波罗蜜，亦空、无 现代汉语译本： 天下人都知道。摩诃迦留祁然那（Mahākāruṇikena，大悲者），佛以慈悲心念着天下所有人，想要让天下所有人都得到安乐。萨和浮然那（Sarvabhūtena，一切众生），佛知道天下所有人的事，想要让天下所有人都知道一切人事。阿那恕罗然那（Anutpādajñānena，无生智），佛的智慧，天下鬼神、天神、龙神都不能禁止和限制，想要让天下所有人都知道这种智慧。这就是摩诃般若波罗蜜（Mahāprajñāpāramitā，大智慧到彼岸）的二十种因缘，合起来成为八十种因缘的阿惟越致（Avaivartika，不退转）菩萨的修行方法。过去、未来、现在的所有菩萨，都是通过这八十种因缘的结合，才成就了菩萨的修行。” 第三时 ‘南无佛（Namo Buddhaya，皈依佛）！现在接受惟逮法（Vaidettha，解脱法）的二十种因缘，修行它就能自己知道宿命。什么是二十种？有五种因缘能带来很多福报。什么是五种？布施（Dāna）的福报多、持戒（Śīla）的福报多、禅定（Dhyāna）的福报多、所做的善事有无量的福报、治理寺庙使之兴盛有无量的福报。这是五种多福。 ‘有五种因缘能保护自身。什么是五种保护？保护身体、保护口、保护意、保护持戒、保护戒律。这是五种因缘保护自身。 ‘菩萨有五种意念。什么是五种？持戒的意念、美好的善意、布施的意念、念诵善道的意念、智慧的意念。这是五种意念。合起来成为二十种因缘，修行它就能自己知道宿命，乃至证得阿耨多罗三耶三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）。什么是阿耨多罗（Anuttara，无上）？天上天下没有比它更高的。’ 第四时 ‘南无佛（Namo Buddhaya，皈依佛）！现在接受四禅法。什么是禅法？菩萨坐禅时一心念佛，观佛为空性、无所有，意念就停止了。再念贪淫五所欲，已经没有贪淫五所欲，就得到初禅；菩萨坐禅时一心念法，观法也为空性、无所有，意念就没有嗔恚和痛痒，已经没有嗔恚和痛痒，这样就得到二禅；菩萨坐禅时一心念摩诃般若波罗蜜（Mahāprajñāpāramitā，大智慧到彼岸），也为空
English
English version: Everyone in the world knows. Mahākāruṇikena (大悲者, the Greatly Compassionate One), the Buddha compassionately thinks of all people in the world, desiring to bring peace and happiness to all. Sarvabhūtena (一切众生, all beings), the Buddha knows all the affairs of all people in the world, desiring to let all people know all human affairs. Anutpādajñānena (无生智, the wisdom of non-origination), the Buddha's wisdom cannot be prohibited or restricted by any ghosts, gods, or dragons in the world, desiring to let all people know this wisdom. These are the twenty causes and conditions of Mahāprajñāpāramitā (大智慧到彼岸, Great Perfection of Wisdom), which combine to become the eighty causes and conditions for the Avaivartika (不退转, non-regressing) Bodhisattva's practice. All Bodhisattvas of the past, future, and present achieve Bodhisattvahood through the combination of these eighty causes and conditions.’ The Third Time ‘Namo Buddhaya (皈依佛, Homage to the Buddha)! Now I receive the twenty causes and conditions of Vaidettha (解脱法, liberation dharma), practicing which one can know one's past lives. What are the twenty? There are five causes and conditions that bring much merit. What are the five? The merit of giving (Dāna) is great, the merit of upholding precepts (Śīla) is great, the merit of meditation (Dhyāna) is great, the merit of doing good deeds is immeasurable, and the merit of governing temples and making them flourish is immeasurable. These are the five great merits. ‘There are five causes and conditions that protect oneself. What are the five protections? Protecting the body, protecting the mouth, protecting the mind, protecting the upholding of precepts, and protecting the rules of discipline. These are the five causes and conditions that protect oneself. ‘Bodhisattvas have five thoughts. What are the five? The thought of upholding precepts, the thought of good and kind intentions, the thought of giving, the thought of reciting the path of goodness, and the thought of wisdom. These are the five thoughts. Combined, they become the twenty causes and conditions, practicing which one can know one's past lives, and even attain Anuttarā-samyak-saṃbodhi (无上正等正觉, unsurpassed, complete and perfect enlightenment). What is Anuttara (无上, unsurpassed)? There is nothing higher than it in heaven or on earth.’ The Fourth Time ‘Namo Buddhaya (皈依佛, Homage to the Buddha)! Now I receive the Four Dhyānas. What are the Dhyānas? When a Bodhisattva sits in meditation and single-mindedly contemplates the Buddha, viewing the Buddha as empty and without anything, the mind stops. Then, contemplating the five desires of greed and lust, and already being without the five desires of greed and lust, one attains the First Dhyāna. When a Bodhisattva sits in meditation and single-mindedly contemplates the Dharma, viewing the Dharma as also empty and without anything, the mind is without anger and pain, and already being without anger and pain, one attains the Second Dhyāna. When a Bodhisattva sits in meditation and single-mindedly contemplates Mahāprajñāpāramitā (大智慧到彼岸, Great Perfection of Wisdom), also viewing it as empty --------------------------------------------------------------------------------
Chinese
所有，意便无愚痴，如是便得三禅；菩萨已得三禅，诸恶已尽，无所复念，意清净不动不摇，便得四禅。一心不复转，自然得五旬，是为菩萨行禅法。” 第五时 “南无佛！今受般若三昧法。何谓三昧法？菩萨三昧，慈哀念一切十方诸天、人民、父母、兄弟、妻子、怨家、债主、泥犁、薜荔、畜生，诸在厄难勤苦及人非人、萨和萨，皆欲令解脱勤苦，得出生人道，奉行六波罗蜜、阿耨多罗三耶三菩心，是为菩萨三昧法。 “菩萨三昧，等心护一切十方诸天、人民、父母、兄弟、妻子、怨家、债主、泥犁、薜荔、畜生中人及非人、非萨和萨，皆欲令解脱勤苦，富乐安隐，发阿耨多罗三耶三菩心，是为菩萨三昧法。 “菩萨三昧，等意慈心哀愍念一切十方诸天、人民、父母、兄弟、妻子、怨家、债主、泥犁、薜荔、畜生中人非人、萨和萨，视之护之，如母视护赤子，一切平等无有异意，已平等是为三昧法。从是自然得五旬。菩萨坐起昼夜思惟，常当平心等意，尔乃为菩萨三昧法。” 第六时 “南无佛，南无菩萨，南无摩诃萨！今受三昧法，如菩萨摩诃萨。今我持心，所作当如虚空，今持虚空作平，是故行菩萨道，持心视天下万民如一，当如视父母兄弟妻子无异，当等心视之。今 现代汉语译本： ‘如果意念中没有愚痴，这样就能得到三禅（Dhyana，禅定的一种境界）；菩萨已经得到三禅，各种恶念已经消除殆尽，没有什么需要再思念的，意念清净不动摇，就能得到四禅。一心不改变，自然就能得到五旬（一种禅定境界），这就是菩萨修习禅定的方法。’ 第五时 ‘顶礼佛！现在接受般若三昧法（Prajna Samadhi Dharma，以智慧为基础的禅定）。什么是三昧法？菩萨的三昧，是以慈悲之心念及一切十方诸天、人民、父母、兄弟、妻子、怨家、债主、地狱众生（Niraya）、饿鬼（Preta）、畜生，所有处于厄难困苦中的众生以及人和非人、萨和萨（可能是指某种众生），都希望他们能解脱困苦，得以往生人道，奉行六波罗蜜（Six Paramitas，六种到达彼岸的方法：布施、持戒、忍辱、精进、禅定、智慧）、发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），这就是菩萨的三昧法。 菩萨的三昧，以平等之心守护一切十方诸天、人民、父母、兄弟、妻子、怨家、债主、地狱众生、饿鬼、畜生中的人和非人、非萨和萨，都希望他们能解脱困苦，富足快乐安稳，发起阿耨多罗三藐三菩提心，这就是菩萨的三昧法。 菩萨的三昧，以平等的心意和慈悲之心哀怜思念一切十方诸天、人民、父母、兄弟、妻子、怨家、债主、地狱众生、饿鬼、畜生中的人和非人、萨和萨，看待他们守护他们，如同母亲看待守护自己的孩子，一切平等没有差别，已经平等就是三昧法。从这里自然能得到五旬。菩萨坐着站着白天黑夜都在思惟，常常应当保持平心和等同的心意，这才是菩萨的三昧法。’ 第六时 ‘顶礼佛，顶礼菩萨，顶礼摩诃萨（Mahasattva，大菩萨）！现在接受三昧法，如同菩萨摩诃萨一样。现在我保持心念，所作所为应当如同虚空一样，现在保持虚空一样的心态来对待一切，所以要行菩萨道，保持心念看待天下万民如同一个人一样，应当如同看待父母兄弟妻子一样没有差别，应当以平等的心来看待他们。现在’
English
English version: ‘If there is no ignorance in the mind, then one can attain the Third Dhyana (a state of meditative absorption); a Bodhisattva who has attained the Third Dhyana, with all evils exhausted, has nothing more to contemplate, and with a pure and unwavering mind, can attain the Fourth Dhyana. With a single-mindedness that does not waver, one naturally attains Five Decades (a state of meditative attainment), this is the Bodhisattva's practice of Dhyana.’ Fifth Time ‘Namo Buddha! Now receiving the Prajna Samadhi Dharma (the Samadhi of Wisdom). What is Samadhi Dharma? The Bodhisattva's Samadhi is to compassionately contemplate all beings in the ten directions, including gods, people, parents, siblings, spouses, enemies, debtors, beings in hell (Niraya), hungry ghosts (Preta), animals, all beings in distress and suffering, as well as humans, non-humans, and Sava-Savas (possibly a type of being), all wishing them to be liberated from suffering, to be reborn in the human realm, to practice the Six Paramitas (Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, Wisdom), and to generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment), this is the Bodhisattva's Samadhi Dharma. The Bodhisattva's Samadhi is to protect all beings in the ten directions with an equal mind, including gods, people, parents, siblings, spouses, enemies, debtors, beings in hell, hungry ghosts, animals, humans and non-humans, and non-Sava-Savas, all wishing them to be liberated from suffering, to be wealthy, happy, and secure, and to generate the Anuttara-samyak-sambodhi-citta, this is the Bodhisattva's Samadhi Dharma. The Bodhisattva's Samadhi is to contemplate with an equal mind and compassionate heart all beings in the ten directions, including gods, people, parents, siblings, spouses, enemies, debtors, beings in hell, hungry ghosts, animals, humans and non-humans, and Sava-Savas, to regard and protect them as a mother regards and protects her own child, with complete equality and without any difference in intention, having achieved equality is the Samadhi Dharma. From this, one naturally attains Five Decades. The Bodhisattva, whether sitting, standing, day or night, should constantly contemplate with a balanced and equal mind, this is the Bodhisattva's Samadhi Dharma.’ Sixth Time ‘Namo Buddha, Namo Bodhisattva, Namo Mahasattva (Great Bodhisattva)! Now receiving the Samadhi Dharma, like a Bodhisattva Mahasattva. Now I hold my mind, and my actions should be like the void, now I hold the void as level, therefore I practice the Bodhisattva path, holding my mind to view all people in the world as one, I should view them as my parents, siblings, and spouses without difference, I should view them with an equal mind. Now’ --------------------------------------------------------------------------------
Chinese
我欢喜为十方天下人民作善，是为文殊师利菩萨三昧。持是三昧戒具者，文殊师利菩萨当来与共语：‘持是三昧戒具者，是为诸菩萨中最尊。’是为文殊师利菩萨三昧菩萨摩诃萨。 “文殊师利三昧菩萨坐欲起时，叉手念腹中所愿言：‘我是菩萨摩诃萨，文殊师利菩萨我所作分檀布施用，是故我得菩萨道。若人从菩萨求目，菩萨当以目与之；若人从求身，菩萨以身与之；若人求财物，菩萨当以财物与之！’常当念言：‘我是菩萨，文殊师利亦是菩萨，今我当谛持是身与不妄。菩萨常当念使十方天下人民安隐富乐，如使十方人民勤苦，我当念令安隐富乐解脱。菩萨当谛持身法，行菩萨道，菩萨当急欲作沙门，当持禅波罗蜜，我急当至阿弥陀佛所，我持是三昧，急欲与水精、琉璃、金银共会相娱乐。’文殊师利菩萨和阇名阿提波罗，阿祇名阿提调。” 第七时 “南无佛，南无法，南无比丘僧，南无诸摩诃萨，南无洹那鸠溜菩萨！三昧道住止，是故念：‘十方天下人民若在冥中者，我何时当作大光明如日月，为十方人民作光明，如菩萨当为十方天下人民作大光明？’是三昧谛持心，当政要安心平心，当为十方天下人民，如日月作光明。是菩萨三昧道，当为十方天下人民，心作平。今十方有菩萨，十方菩 现代汉语译本：我乐意为十方世界的人民行善，这就是文殊师利菩萨（Manjusri Bodhisattva，智慧的象征）的三昧（Samadhi，一种冥想状态）。持有这种三昧戒律的人，文殊师利菩萨将来会与他交谈：‘持有这种三昧戒律的人，是所有菩萨中最尊贵的。’这就是文殊师利菩萨三昧菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）。 文殊师利三昧菩萨坐着想要起身时，合掌心中默念所希望的：‘我是菩萨摩诃萨，文殊师利菩萨所作的功德是用于檀布施（Dāna，布施），因此我才能证得菩萨道。如果有人向菩萨乞求眼睛，菩萨应当把眼睛给他；如果有人乞求身体，菩萨应当把身体给他；如果有人乞求财物，菩萨应当把财物给他！’常常应当想着：‘我是菩萨，文殊师利也是菩萨，现在我应当谨慎地守护这个身体，不作虚妄之事。菩萨常常应当想着使十方世界的人民安稳富乐，如果十方人民生活困苦，我应当想着让他们安稳富乐解脱。菩萨应当谨慎地守护身法，行菩萨道，菩萨应当急切地想要成为沙门（Śrāmaṇa，出家修行者），应当持有禅波罗蜜（Dhyana-paramita，禅定波罗蜜），我急切地想要到达阿弥陀佛（Amitābha Buddha，西方极乐世界的佛）的处所，我持有这种三昧，急切地想要与水精、琉璃、金银共同聚会相娱乐。’文殊师利菩萨的和阇（Vajra，金刚）名叫阿提波罗（Adhipati），阿祇（Argha，价值）名叫阿提调（Adhyavasaya）。’ 第七时 ‘南无佛（Namo Buddha，皈依佛），南无法（Namo Dharma，皈依法），南无比丘僧（Namo Sangha，皈依僧），南无诸摩诃萨（Namo Mahasattva，皈依诸大菩萨），南无洹那鸠溜菩萨（Namo Hwanakuryu Bodhisattva）！三昧之道在于止息，因此要想着：‘十方世界的人民如果处在黑暗之中，我何时才能像太阳和月亮一样，成为大光明，为十方人民带来光明，菩萨应当如何为十方世界的人民作大光明？’用这种三昧谨慎地守护内心，应当端正要安心平心，应当为十方世界的人民，像太阳和月亮一样带来光明。这种菩萨三昧之道，应当为十方世界的人民，内心保持平静。现在十方有菩萨，十方菩