Chapter Ten - Dhyāna Pāramitā 靜慮波羅蜜多

大寶積經卷第四十九

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之十五靜慮波羅蜜多品第十之一

「復次舍利子！云何名為菩薩摩訶薩精勤修學靜慮波羅蜜多，為眾生故行菩薩行？舍利子！菩薩摩訶薩為眾生故，具足勤修四種靜慮。何謂為四？舍利子！菩薩摩訶薩離欲、離惡不善法故，有尋有伺離生喜樂，是名菩薩安住第一具足靜慮。又舍利子！菩薩摩訶薩滅尋伺故，內正等淨心一趣體，無尋無伺定生喜樂，是名菩薩安住第二具足靜慮。又舍利子！菩薩摩訶薩為離喜故便住於捨，正念正知身正受樂，眾聖所說有捨有念樂住離喜，是名菩薩安住第三具足靜慮。又舍利子！菩薩摩訶薩為斷樂故，斷苦為先及憂喜沒，不苦不樂捨念清淨，是名菩薩安住第四具足靜慮。舍利子！菩薩摩訶薩於是靜慮，定心清白無有穢濁，離隨煩惱不捨深定，而能發起一切靜慮種種作業，是名菩薩摩訶薩依靜慮波羅蜜多故勤修如是四種靜慮。

Furthermore, Śāriputra, what does it mean for a bodhisattva mahasattva to diligently cultivate dhyāna pāramitā for the sake of sentient beings and to practice the bodhisattva path? Śāriputra, for the sake of sentient beings, the bodhisattva mahasattva fully cultivates four types of dhyāna.

First Dhyana

Śāriputra, the bodhisattva mahasattva, having abandoned desire and unwholesome states, with applied and sustained thought, experiences joy and happiness born of seclusion. This is called the bodhisattva's abiding in the first complete dhyāna.

Second Dhyana

Furthermore, Śāriputra, the bodhisattva mahasattva, with the cessation of applied and sustained thought, with internal clarity and unification of mind, without applied and sustained thought, experiences joy and happiness born of concentration. This is called the bodhisattva's abiding in the second complete dhyana.

Third Dhyana

Furthermore, Śāriputra, the bodhisattva mahasattva, with the fading away of joy, abides in equanimity, mindful and clearly aware, experiencing happiness with the body. This state, which the noble ones declare to be a pleasant abiding with equanimity and mindfulness, is called the bodhisattva's abiding in the third complete dhyāna.

Fourth Dhyana

Furthermore, Śāriputra, the bodhisattva mahasattva, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, experiences neither pain nor pleasure with purified equanimity and mindfulness. This is called the bodhisattva's abiding in the fourth complete dhyāna.

Śāriputra, in these dhyānas, the bodhisattva mahasattva's concentrated mind is pure and undefiled, free from afflictions, not abandoning deep concentration, and able to give rise to all kinds of dhyāna activities. This is called the bodhisattva mahasattva's diligent cultivation of these four types of dhyana in dependence on dhyāna pāramitā.

「復次舍利子！云何菩薩摩訶薩靜慮作業？所謂菩薩成就神通智業圓滿。舍利子！云何名為菩薩神通？復以何等而為智業？舍利子！言通智者，菩薩摩訶薩成就通智具足五種。何等為五？所謂天眼作證智通、天耳作證智通、他心智作證智通、宿住憶念作證智通、如意足差別作證智通。舍利子！是名菩薩摩訶薩五種神通，菩薩於中具足成就智業圓滿。

Furthermore, Śāriputra, what are the activities of dhyāna for bodhisattvas? It refers to the bodhisattva's accomplishment of supernatural powers and perfection of wisdom activities. Śāriputra, what are called the bodhisattva's supernatural powers? And what are the wisdom activities?

Śāriputra, regarding supernatural wisdom, the bodhisattva mahasattva accomplishes five types of Śāriputra wisdom. What are these five? They are:

The supernatural power of the divine eye
The supernatural power of the divine ear
The supernatural power of knowing others' minds
The supernatural power of recollecting past lives
The supernatural power of various psychic abilities

Śāriputra, these are called the five supernatural powers of the bodhisattva mahasattva. The bodhisattva fully accomplishes and perfects the wisdom activities within these.

「復次舍利子！云何菩薩摩訶薩天眼性作證智通？云何神通智業圓滿？舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，得是天眼智業圓滿。如是定心清淨明白，又無濁穢離隨煩惱故，於含識死生作證智神通，其心善趣入。舍利子！如是菩薩摩訶薩天眼清淨，明亮顯照超過於人，觀諸含識若死若生、好色惡色、善趣惡趣、若劣若勝，隨諸眾生業所積集悉能了知。如是以淨天眼，見諸眾生成就身惡行、成就語惡行、成就意惡行、誹謗賢聖發起邪見，彼由邪見業受因故，身壞終後墮於惡趣生地獄中。如是眾生成就身妙行、成就語妙行、成就意妙行、不謗賢聖、發起正見，彼以正見業受因故，身壞命終往生善趣天世界中。舍利子！是名菩薩摩訶薩天眼清淨超過於人，隨諸眾生業所積集悉能明見。

Furthermore, Śāriputra, what is the bodhisattva mahasattva's supernatural power of the divine eye? How is the wisdom activity of supernatural powers perfected? Śāriputra, the bodhisattva mahasattva, by practicing dhyāna pāramitā, attains the perfection of the wisdom activity of the divine eye. With a concentrated mind that is pure and clear, free from defilements and secondary afflictions, they attain the supernatural power of the divine eye that witnesses the death and rebirth of sentient beings, and their mind enters into it well.

Śāriputra, the bodhisattva mahasattva's divine eye is pure, bright, and clear, surpassing that of humans. They observe sentient beings dying and being reborn, with beautiful or ugly forms, in good or bad destinies, superior or inferior, and can fully know the karma accumulated by all beings.

With this pure divine eye, they see beings who engage in evil bodily actions, evil verbal actions, evil mental actions, who slander the noble ones and hold wrong views. Due to the causes of these wrong views, when their bodies break up after death, they fall into evil destinies and are reborn in hell realms.

They also see beings who engage in excellent bodily actions, excellent verbal actions, excellent mental actions, who do not slander the noble ones and hold right views. Due to the causes of these right views, when their bodies break up after death, they are reborn in good destinies in heavenly realms.

Śāriputra, this is called the bodhisattva mahasattva's divine eye that is pure and surpasses that of humans, able to clearly see the karma accumulated by all sentient beings.

「復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，所獲天眼明徹最勝，過諸含生所得天眼。舍利子！由是菩薩所獲天眼極善明朗，徹視顯現所有色相，若麁若細、若勝若劣、若遠若近，如是諸境皆對目前悉能明見。又舍利子！菩薩摩訶薩由是眼故，一切有障諸色像等，經菩薩眼徹視明朗皆無障礙。是故舍利子！此菩薩摩訶薩所獲天眼，於諸天中為最為勝。如是一切那伽、一切藥叉、健達縛、阿素洛、有學無學及阿羅漢、諸獨覺等所得之眼，菩薩於彼所得天眼作證智通，為最為上、為尊為勝、為妙為明，清徹第一。

Furthermore, Śāriputra, because the bodhisattva mahasattva practices dhyāna pāramitā, the divine eye they attain is supremely clear and surpasses the divine eye of all sentient beings. Śāriputra, the divine eye attained by this bodhisattva is extremely bright and clear, able to perceive and discern all forms, whether coarse or fine, superior or inferior, far or near. All these objects appear clearly before their eyes.

Moreover, Śāriputra, due to this eye, all forms that would normally be obstructed are clearly visible to the bodhisattva without any hindrance. Therefore, Śāriputra, the divine eye attained by this bodhisattva mahasattva is supreme and most excellent among all divine beings.

The divine eye attained by the bodhisattva as a supernatural power of wisdom surpasses that of all nagas, yakshas, gandharvas, asuras, learners and non-learners, arhats, and pratyekabuddhas. It is the highest, most supreme, most honorable, most excellent, most wonderful, most brilliant, and the clearest of all.

「復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，所獲天眼諸出離道之所發生。以是天眼極善明了徹視顯現故，所有十方無量無邊諸世界中，麁細勝劣、若近若遠，一切諸色如實明見。又以是眼於彼十方無邊無際諸世界中，所有含識生一切趣，除無色界，彼一切類皆能如實了知明見。又以是眼善知眾生所有業因及業果報，又善了知彼諸眾生所有諸根及諸根因、諸根差別，悉能分別如實了知。

Furthermore, Śāriputra, because the bodhisattva mahasattva practices dhyāna pāramitā, their divine eye arises from the paths of liberation. Due to this divine eye being extremely clear and penetrating, they can see all forms in the countless and boundless world systems in the ten directions, whether coarse or fine, superior or inferior, near or far, as they truly are⁠.

With this eye, they can also truly know and see all sentient beings born in all destinies throughout the boundless and infinite world systems in the ten directions, except for the formless realm⁠.

Moreover, with this eye, they can know the karmic causes and effects of sentient beings, as well as understand their various faculties, the causes of their faculties, and the differences between their faculties, distinguishing and knowing them all as they truly are.⁠

「復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，又以是眼能觀十方無量無邊諸佛國土功德莊嚴，皆對目前悉能現見。既現見已，清淨修治所行戒聚，即以迴向所成佛土清淨功德之所莊嚴。舍利子！是名菩薩摩訶薩具足天眼安住尸羅圓滿迴向。又舍利子！菩薩摩訶薩天眼清朗超過於人，如實明見一切諸佛及菩薩僧。既現見已，彼諸正士所有軌則，景行根念、正智威儀、聖法解脫智，住證得總持勝智，巧妙智慧、方便善權，趣入如是一切勝妙法行，菩薩悉能如實明見，便志勤修速令圓滿。

Furthermore, Śāriputra, due to practicing dhyāna pāramitā, the bodhisattva mahasattva, with this eye, can observe the meritorious adornments of countless Buddha lands in the ten directions, all appearing clearly before them. Having seen this, they purify and cultivate their collection of precepts, and dedicate it to adorning the pure Buddha land with meritorious qualities. Śāriputra, this is called the bodhisattva mahasattva's complete divine eye abiding in the perfection of morality and dedication⁠.

Moreover, Śāriputra, the bodhisattva mahasattva's divine eye is clear and surpasses that of humans, truly seeing all Buddhas and the assembly of bodhisattvas. Having seen them, they can clearly perceive all the principles, noble conduct, mindfulness, correct wisdom and deportment, wisdom of liberation in the holy Dharma, attainment of the supreme wisdom of total recall, skillful wisdom, and expedient means of these noble ones. The bodhisattva can truly see all these excellent Dharma practices and diligently cultivate them to quickly bring them to perfection⁠.

「復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，所得天眼清淨超人，無量功德之所成就。何以故？是眼無障，於一切色悉能見故；是眼無著，於一切色無執著故；是眼解脫，解脫一切隨眠見故；是眼清淨；性清徹故；是眼無依，以諸境界無所依故；是眼無受，煩惱隨眠不執受故；是眼無翳，無疑惑故；是眼無縛，離障法故；是眼明了，證法明故；是眼依智，行非識故；是眼無染無恚無癡遠離一切煩惱濁故；是眼隨順勝決擇分，以為聖行之所根故；是眼無礙相，於一切眾生等放神光故；是眼清朗，離聚亂故；是眼無垢，性皎淨故。又舍利子！是菩薩眼能引佛眼，性如虛空無所退捨。是菩薩眼無著無縛，於諸愛恚皆悉遠離。是菩薩眼行義境界，等行正法清淨智道，於諸眾生善能安住高廣大悲。是菩薩眼於來求者無所恚礙，是菩薩眼於犯戒者曾無譏毀，是菩薩眼於諸愆失能隨守護，是菩薩眼於彼嬾惰能施策進，是菩薩眼於心亂者示靜慮分，是菩薩眼於惡慧者施正慧眼，是菩薩眼行邪道者開示正路，是菩薩眼於彼下劣信樂眾生示現如來廣大佛法，是菩薩眼畢竟能趣一切智智，高廣神通妙覺現前，乃至道場無有退轉。舍利子！是名菩薩摩訶薩依靜慮波羅蜜多故獲是天眼神通作證智業圓滿。

Furthermore, Śāriputra, because the bodhisattva mahasattva practices dhyāna pāramitā, the divine eye they attain is pure, surpassing that of humans, and accomplished with immeasurable merits. Why is this so? This eye is unobstructed, able to see all forms; this eye is unattached, not clinging to any forms; this eye is liberated, freed from all latent views; this eye is pure, its nature being clear; this eye is independent, not relying on any objects; this eye is non-receptive, not grasping at afflictive tendencies; this eye is unclouded, free from doubt; this eye is unbound, free from obstructing dharmas; this eye is clear, realizing the clarity of dharmas; this eye relies on wisdom, functioning beyond consciousness; this eye is free from defilement, anger, and delusion, far removed from all afflictive turbidity; this eye accords with the superior discernment, being the root of noble conduct; this eye has the characteristic of non-obstruction, emitting divine light equally to all beings; this eye is lucid, free from confusion; this eye is immaculate, its nature being pristine.

Moreover, Śāriputra, this bodhisattva's eye can lead to the Buddha's eye, its nature being like space, without retreat or abandonment. This bodhisattva's eye is unattached and unbound, completely free from love and hatred. This bodhisattva's eye operates in the realm of meaning, equally practicing the pure wisdom path of the true Dharma, able to abide in vast and great compassion for all beings. This bodhisattva's eye has no anger or obstruction towards those who come seeking; this bodhisattva's eye never criticizes those who violate precepts; this bodhisattva's eye can protect and guard against all faults; this bodhisattva's eye can encourage the lazy; this bodhisattva's eye can demonstrate aspects of meditation to those with confused minds; this bodhisattva's eye can grant the eye of right wisdom to those with evil wisdom; this bodhisattva's eye can reveal the right path to those on wrong paths; this bodhisattva's eye can demonstrate the vast Buddha Dharma of the Tathagata to beings of inferior faith and aspiration; this bodhisattva's eye can ultimately tend towards all-knowing wisdom, with lofty and vast supernatural powers and wondrous enlightenment manifesting before them, never retreating even up to the site of enlightenment.

Śāriputra, this is called the bodhisattva mahasattva's perfection of the wisdom activity of the supernatural power of the divine eye, attained through reliance on dhyāna pāramitā.

「復次舍利子！云何菩薩摩訶薩修行靜慮波羅蜜多故獲是天耳性作證智神通？復以何等神通智業具足圓滿？舍利子！菩薩摩訶薩以依靜慮波羅蜜多故，勤修獲得是天耳性，徹聽清淨超過於人，有二種聲，人非人等若遠若近，皆聞顯現。舍利子！是菩薩摩訶薩以天耳性，能聞十方無量無邊諸世界中一切聲響，所謂天聲、龍聲、藥叉聲、健達縛聲、阿素洛聲、揭路荼聲、緊捺洛聲、牟呼洛伽聲、人非人聲，及聞賢聖說法之聲、如來聲、獨覺聲、菩薩聲、聲聞聲。如是等一切聲響，菩薩摩訶薩以天耳性徹聽之力悉現聞知。又能了知諸弊惡趣所有音聲，地獄聲、畜生聲、焰魔界聲。如是等無量無邊一切聲響，菩薩摩訶薩以天耳性徹聽之力悉能現聞。又諸小蟲蚊虻蠅蟻，乃至微細有命之類隨所發聲，菩薩摩訶薩以天耳性悉能現聞。又舍利子！菩薩摩訶薩天耳清淨，若諸眾生於心所緣起善不善發生語業，以天耳性悉能了知。又能了知，或有諸業善因攝受、或有諸業不善因攝受，如是一切悉能了知。菩薩摩訶薩又能了知，或有語業貪隨眠故瞋恚發起，或有語業瞋隨眠故貪欲發起。又能了知，或有語業貪瞋隨眠故愚癡發起，或有語業癡隨眠故貪瞋發起。又能了知，或有語業貪隨眠故貪欲發起，或有語業瞋隨眠故瞋恚發起，或有語業癡隨眠故愚癡發起。如是一切隨有言說音聲所顯，悉能了知。又能了知，或有語業意解清淨方便染礙，或有語業方便清淨意解染礙，如是一切所有音聲，菩薩摩訶薩以無礙天耳大神通智，隨諸遠近皆如實知。

Furthermore, Śāriputra, how does a bodhisattva mahasattva attain the supernatural power of the divine ear through practicing dhyāna pāramitā? And how is the wisdom activity of this supernatural power perfected? Śāriputra, because the bodhisattva mahasattva relies on dhyāna pāramitā, they diligently cultivate and attain the nature of the divine ear, which hears clearly and purely, surpassing that of humans. They can hear two types of sounds, those of humans and non-humans, whether far or near, all manifesting clearly.

Śāriputra, with this divine ear, the bodhisattva mahasattva can hear all sounds in the countless and boundless world systems in the ten directions. These include the sounds of devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, as well as the sounds of the noble ones teaching the Dharma, the sounds of Tathagatas, pratyekabuddhas, bodhisattvas, and sravakas. The bodhisattva mahasattva, with the penetrating power of the divine ear, can hear and know all these sounds.

They can also know the sounds of various evil destinies, including the sounds of hell beings, animals, and the realm of Yama. The bodhisattva mahasattva, with the penetrating power of the divine ear, can hear all these countless and boundless sounds.

Moreover, they can hear the sounds of small insects like mosquitoes, flies, and ants, even the faintest sounds of minute living beings.

Furthermore, Śāriputra, the bodhisattva mahasattva's divine ear is pure. When sentient beings generate verbal karma, whether good or bad, based on their mental objects, the bodhisattva can know it all through the divine ear. They can also know which actions are embraced by good causes and which by unwholesome causes.

The bodhisattva mahasattva can also know when verbal karma arises from the latent tendency of greed leading to anger, or from the latent tendency of anger leading to greed. They can know when verbal karma arises from the latent tendencies of both greed and anger leading to delusion, or from the latent tendency of delusion leading to greed and anger. They can know when verbal karma arises from the latent tendency of greed leading to desire, from the latent tendency of anger leading to hatred, or from the latent tendency of delusion leading to ignorance. They can know all these manifestations of speech.

They can also know when verbal karma has a pure intention but impure means, or pure means but impure intention. The bodhisattva mahasattva, with the unobstructed wisdom of the divine ear supernatural power, can know all these sounds as they truly are, whether near or far.

「復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，天耳通智清淨明達，十方世界聖及非聖所有音聲皆悉聽聞，復能分別無有錯謬。雖聞聽已，於聖音聲不起欣愛，於非聖聲不生嫌嫉。又於聖聲聽聞知故獲得大慈，於非聖聲聽聞知故獲得大悲。又十方諸聲一時無量，菩薩摩訶薩以前後際分齊智力，天耳無亂皆如實知。

Furthermore, Śāriputra, because the bodhisattva mahasattva practices dhyāna pāramitā, their divine ear wisdom becomes pure and clear, able to hear all sounds of the holy and unholy beings in the ten directions of the world, and can distinguish them without error. Although they hear these sounds, they do not become attached to the sounds of the holy ones, nor do they dislike or envy the sounds of the unholy ones. By hearing and knowing the sounds of the holy ones, they attain great loving-kindness, and by hearing and knowing the sounds of the unholy ones, they attain great compassion.

Moreover, when countless sounds from the ten directions arise simultaneously, the bodhisattva mahasattva, with the power of wisdom that discerns past and future limits, can know them all as they truly are without confusion through their divine ear.

「復次舍利子！菩薩摩訶薩以淨天耳周廣聽聞，盡於十方一切世界如來遊化剎土之處，佛薄伽梵說法言音悉皆聽聞。既得聞已念器不忘，一切能持不令流散，如處器中堅住不溢。如是舍利子！菩薩摩訶薩聞如來聲亦復如是，悉能了知堅不堅法。又舍利子！是菩薩摩訶薩為聽法故，非於一佛所說法音而偏領受、於第二佛所說法音纏縛障礙。何以故？菩薩摩訶薩聞法無厭故？雖復前後一切如來所說法音？皆能任持無有錯謬。又菩薩摩訶薩以淨天耳？悉能聽聞十方世界善不善聲。此諸聲中有所顯說時非時語，如是無量皆如實知。舍利子！何等名為時非時語？舍利子！諸佛菩薩善知時宜，或時為眾廣說法要，或時為眾略說法要。菩薩摩訶薩如是諸聲皆悉聞已，以一音聲隨其所應廣略開演。又舍利子！菩薩摩訶薩能善了知，或有實可記法，若為說者恐惱他故而不記別；或實非可記法謂能引無義，菩薩摩訶薩妙能隨順利他方便無量善巧，自淨其心而便授記。

Furthermore, Śāriputra, the bodhisattva mahasattva, with their pure divine ear, can hear extensively throughout all the worlds in the ten directions where Tathagatas travel and teach. They hear all the sounds of the Bhagavan Buddhas teaching the Dharma. Having heard these teachings, they remember them without forgetting, able to retain everything without letting it dissipate, like water held firmly in a vessel without overflowing.

Thus, Śāriputra, when the bodhisattva mahasattva hears the voice of the Tathagata, they can fully understand both firm and unfirm dharmas. Moreover, Śāriputra, these bodhisattva mahasattvas, for the sake of hearing the Dharma, do not exclusively receive the teachings of one Buddha while being hindered or obstructed from hearing the teachings of a second Buddha. Why is this? Because the bodhisattva mahasattva is insatiable in hearing the Dharma. They can retain all the Dharma teachings of all Tathagatas, past and future, without error.

Furthermore, with their pure divine ear, the bodhisattva mahasattva can hear all wholesome and unwholesome sounds in the ten directions of the world. Among these sounds, they can discern what is spoken at the right time and what is not, knowing all of this accurately. Śāriputra, what are timely and untimely words? Śāriputra, the Buddhas and bodhisattvas know the appropriate time, sometimes teaching the Dharma extensively for the assembly, and sometimes teaching it briefly. The bodhisattva mahasattva, having heard all these sounds, can expound them extensively or briefly with a single voice, as appropriate.

Moreover, Śāriputra, the bodhisattva mahasattva can skillfully understand which teachings can be truly predicted, and which are not explained for fear of disturbing others. They also know which teachings are not to be predicted as they lead to no benefit. The bodhisattva mahasattva, with their marvelous ability to benefit others through countless skillful means, purifies their own mind and then makes predictions.

「復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，天耳清淨徹聽之力知諸聲相，或時具有如是相聲應須隨喜而聽聞者，菩薩摩訶薩即便聽聞如是相聲。或時具有如是相聲不應隨喜而聽聞者，菩薩摩訶薩便不聽聞如是相聲。又舍利子！菩薩摩訶薩若處大眾說法之時，眾生耳識不能清淨，便以神力加被於彼，令其解了說法音聲。若諸眾生於一切法皆欲領解，便令得聞如是法聲。若諸眾生不欣諸法既無欲解，便令不聞如是法聲。

Furthermore, Śāriputra, because the bodhisattva mahasattva practices dhyāna pāramitā, with the power of their pure divine ear that hears clearly, they know the characteristics of various sounds. When there are sounds that should be listened to with appreciation, the bodhisattva mahasattva listens to such sounds. When there are sounds that should not be listened to with appreciation, the bodhisattva mahasattva does not listen to such sounds.

Moreover, Śāriputra, when the bodhisattva mahasattva is teaching the Dharma in a large assembly, if the ear consciousness of sentient beings is not pure, they use their supernatural power to bless them, enabling them to understand the sound of the Dharma being taught. If sentient beings wish to understand all dharmas, they are made to hear such Dharma sounds. If sentient beings do not delight in the dharmas and have no desire to understand, they are made not to hear such Dharma sounds.

「復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，獲得如是天耳通智，所聞音響無量無邊。又舍利子！天耳性者，能令諸法皆明淨故。天耳性者，能令智慧性清徹故。天耳性者，能令菩薩自清淨故。天耳性者，能令眾生性清淨故。天耳性者極善審察，如其文字所說音詞而能聽聞明了通暢，又能悟入於五趣生所有含識種種言詞音聲差別，菩薩悉能同其類音而為說法。舍利子！是菩薩摩訶薩天耳性通，唯能趣向如來天耳，必定不趣諸餘乘行。舍利子！是名菩薩摩訶薩修行靜慮波羅蜜多故獲天耳性徹聽神通智業圓滿。

Furthermore, Śāriputra, because the bodhisattva mahasattva practices dhyāna pāramitā, they attain such divine ear wisdom that the sounds they hear are immeasurable and boundless. Moreover, Śāriputra, the nature of the divine ear is such that it can make all dharmas clear and pure. The nature of the divine ear can make the nature of wisdom clear and penetrating. The nature of the divine ear can make the bodhisattva themselves pure. The nature of the divine ear can make the nature of sentient beings pure.

The nature of the divine ear is extremely discerning, able to hear and understand clearly the sounds and words as they are spoken, according to their letters. It can also comprehend the various speech and sound differences of all sentient beings born in the five destinies. The bodhisattva can use sounds similar to theirs to teach the Dharma.

Śāriputra, this bodhisattva mahasattva's divine ear supernatural power can only tend towards the Tathagata's divine ear and will definitely not tend towards the practices of other vehicles. Śāriputra, this is called the bodhisattva mahasattva's perfection of the wisdom activity of the supernatural power of clear hearing of the divine ear, attained through practicing dhyāna pāramitā.

「復次舍利子！云何菩薩摩訶薩修行靜慮波羅蜜多故獲是他心作證智神通？何等復名他心神通智業圓滿？舍利子！菩薩摩訶薩以是清淨他心智通，明了所及盡於十方諸世界中所有含識無量心相，菩薩悉能如實了知。若諸眾生前際心相、後際心相、現在心相，菩薩於中皆能曉了。舍利子！是菩薩摩訶薩具足如是他心通智故，以過去心智，悉能解入一切含識因及隨因差別之心。何以故？由能了知如是眾生，是廣大因所生心因；如是眾生，是中品因所生心因；如是眾生，是下劣因所生心因；如是一切皆如實知。菩薩摩訶薩又能了知，如是眾生有施欲解相應根，如是眾生有戒欲解相應根，如是眾生有忍欲解相應根，如是眾生有精進欲解相應根，如是眾生有靜慮欲解相應根，如是眾生有智慧欲解相應根。如是一切諸根相應，菩薩悉能如實明了。菩薩摩訶薩又能了知，如是眾生有慈行根，如是眾生有悲行根，如是眾生有喜行根，如是眾生有捨行根，悉能了知如實分別。菩薩摩訶薩又能了知，如是眾生有佛乘行根，如是眾生有獨覺乘行根，如是眾生有聲聞乘行根，如是一切皆能了知。菩薩摩訶薩又如實知，如是眾生有強因力，趣向大乘善因成就。如是眾生有強緣力，趣向大乘緣因成就。皆能如實分別了知。菩薩摩訶薩又如實知，如是眾生有強因力，成就趣向大乘善因，然此眾生由方便因生下賤家。如是眾生有強方便力，雖不成就廣大善因，然此眾生更殖因力生廣大家。如是一切皆能了知。菩薩摩訶薩又能了知，如是眾生欲解清淨非方便淨，如是眾生方便清淨非欲解淨，如是眾生欲解清淨方便清淨，如是眾生非欲解淨非方便淨。舍利子！菩薩摩訶薩以是通力故，如是一切皆能了知。

Furthermore, Śāriputra, how does a bodhisattva mahasattva attain the supernatural power of knowing others' minds through practicing dhyāna pāramitā? And what is the perfection of the wisdom activity of this supernatural power of knowing others' minds? Śāriputra, with this pure supernatural power of knowing others' minds, the bodhisattva mahasattva can clearly know the countless mental states of all sentient beings in the world systems of the ten directions. Whether it's the mental states of sentient beings in the past, future, or present, the bodhisattva can understand them all.

Śāriputra, because the bodhisattva mahasattva possesses this supernatural power of knowing others' minds, they can understand the minds of all sentient beings, including their causes and subsidiary causes. Why? Because they can know that some beings have minds caused by great causes, some have minds caused by middling causes, and some have minds caused by inferior causes. They know all of these as they truly are.

The bodhisattva mahasattva can also know which beings have faculties associated with the desire for giving, which have faculties associated with the desire for morality, which have faculties associated with the desire for patience, which have faculties associated with the desire for diligence, which have faculties associated with the desire for meditation, and which have faculties associated with the desire for wisdom. The bodhisattva can clearly understand all these associated faculties as they truly are.

The bodhisattva mahasattva can also know which beings have the root of loving-kindness, which have the root of compassion, which have the root of joy, and which have the root of equanimity. They can know and distinguish all of these as they truly are.

The bodhisattva mahasattva can also know which beings have the root for practicing the Buddha vehicle, which have the root for practicing the Pratyekabuddha vehicle, and which have the root for practicing the Sravaka vehicle. They can know all of these.

The bodhisattva mahasattva also knows truly which beings have strong causal power and are accomplishing good causes tending towards the Great Vehicle. They know which beings have strong conditional power and are accomplishing conditional causes tending towards the Great Vehicle. They can distinguish and know all of these as they truly are.

The bodhisattva mahasattva also knows truly that some beings have strong causal power and are accomplishing good causes tending towards the Great Vehicle, yet due to circumstantial causes are born into lowly families. They know that some beings have strong circumstantial power, and although they have not accomplished vast good causes, they plant causal power to be born into great families. They can know all of these.

The bodhisattva mahasattva can also know which beings have pure resolve but impure means, which have pure means but impure resolve, which have both pure resolve and pure means, and which have neither pure resolve nor pure means. Śāriputra, through this supernatural power, the bodhisattva mahasattva can know all of these.

「復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多時，獲是他心通智故，所有一切眾生前際因根心行智及隨諸行說法智，如是皆名菩薩摩訶薩他心通智。舍利子，菩薩摩訶薩具是智故，以彼後際心入智通悉能了知，如是眾生於未來世當有戒因，於現在世而有施因。如是眾生於未來世當有施因，於現在世而有戒因。如是眾生於未來世當有精進因，於現在世而有忍因。如是眾生於未來世當有忍因，於現在世有精進因。如是眾生於未來世當有慧因，於現在世有靜慮因。如是眾生於未來世當有靜慮因，於現在世而有慧因。如是一切無量因行，悉如實知明了通達。菩薩摩訶薩又能了知，如是眾生於未來世當有出世行因，於現在世而有世間行因。如是眾生於未來世當有世間行因，於現在世而有出世行因。如是一切悉能了知。菩薩摩訶薩又能了知，如是眾生於未來世當有大乘因所生根，於現在世有獨覺乘因所生根。如是眾生於未來世當有獨覺乘因所生根，於現在世而有大乘因所生根。如是眾生於未來世當有大乘因所生根，於現在世有聲聞乘因所生根。如是眾生於未來世當有聲聞乘因所生根，於現在世而有大乘因所生根。如是眾生於未來世當有獨覺乘因所生根，於現在世有聲聞乘因所生根。如是眾生於未來世當有聲聞乘因所生根，於現在世有獨覺乘因所生根。如是舍利子！如前所說諸有因行及以有緣，於未來世一切眾生當有是根，菩薩摩訶薩以他心智通力故，若因若行若緣，皆能如實分別了知。舍利子！當知是諸菩薩摩訶薩於未成熟諸眾生所，發起正勤方便化導不生厭倦，隨彼眾生心能悟入為說正法。何以故？菩薩摩訶薩善知如是正法器已，即便為說如是正法，說法之業常無差失，是故皆號之為不虛說法者。

Furthermore, Śāriputra, when bodhisattva mahasattvas practice dhyāna pāramitā, they attain the supernatural power of knowing others' minds. This includes the wisdom of knowing the past causes, roots, mental activities, and various practices of all sentient beings, as well as the wisdom of teaching the Dharma according to these activities. All of these are called the bodhisattva mahasattva's supernatural power of knowing others' minds.

Śāriputra, because bodhisattva mahasattvas possess this wisdom, they can know through their supernatural power of understanding future minds that some beings will have causes for morality in the future but have causes for generosity in the present. Some beings will have causes for generosity in the future but have causes for morality in the present. Some beings will have causes for diligence in the future but have causes for patience in the present. Some beings will have causes for patience in the future but have causes for diligence in the present. Some beings will have causes for wisdom in the future but have causes for meditation in the present. Some beings will have causes for meditation in the future but have causes for wisdom in the present. They know all these countless causal actions as they truly are.

Bodhisattva mahasattvas can also know that some beings will have causes for transcendent practices in the future but have causes for worldly practices in the present. Some beings will have causes for worldly practices in the future but have causes for transcendent practices in the present. They can know all of these.

Bodhisattva mahasattvas can also know that some beings will have roots born from causes of the Great Vehicle in the future but have roots born from causes of the Pratyekabuddha Vehicle in the present. Some beings will have roots born from causes of the Pratyekabuddha Vehicle in the future but have roots born from causes of the Great Vehicle in the present. Some beings will have roots born from causes of the Great Vehicle in the future but have roots born from causes of the Sravaka Vehicle in the present. Some beings will have roots born from causes of the Sravaka Vehicle in the future but have roots born from causes of the Great Vehicle in the present. Some beings will have roots born from causes of the Pratyekabuddha Vehicle in the future but have roots born from causes of the Sravaka Vehicle in the present. Some beings will have roots born from causes of the Sravaka Vehicle in the future but have roots born from causes of the Pratyekabuddha Vehicle in the present.

Thus, Śāriputra, as previously mentioned, regarding all causal actions and conditions, bodhisattva mahasattvas can truly distinguish and know through their supernatural power of knowing others' minds the causes, actions, and conditions of all the roots that sentient beings will have in the future.

Śāriputra, you should know that these bodhisattva mahasattvas, for the sake of immature sentient beings, diligently apply skillful means to guide them without becoming weary, teaching the true Dharma according to the capacities of these sentient beings. Why is this? Because bodhisattva mahasattvas know well the proper vessels for the true Dharma, they teach the appropriate Dharma to them. Their teaching of the Dharma is always without error, and therefore they are called those who teach the Dharma without falsehood.

「復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，獲是他心智業通證，於現在世一切眾生心及心法次第生起，如是無量悉皆了知。舍利子！云何名為心及心法次第轉起而能知耶？舍利子！菩薩摩訶薩於諸含識有貪心如實知有貪心、離貪心如實知離貪心、有瞋心如實知有瞋心、離瞋心如實知離瞋心、有癡心如實知有癡心、離癡心如實知離癡心。又復能知，由彼如是如是諸煩惱惑，覆障如是如是諸眾生心。菩薩摩訶薩皆於是等如實了知，既了知已隨彼如是諸煩惱等，出離正法而為宣說。

Furthermore, Śāriputra, because the bodhisattva mahasattva practices dhyāna pāramitā, they attain the supernatural power of knowing others' minds. They can know all the innumerable minds and mental states of all beings in the present world as they arise in sequence. Śāriputra, what does it mean to know the minds and mental states as they arise in sequence?

Śāriputra, the bodhisattva mahasattva truly knows a mind with greed as a mind with greed, and truly knows a mind free from greed as a mind free from greed. They truly know a mind with anger as a mind with anger, and truly know a mind free from anger as a mind free from anger. They truly know a mind with delusion as a mind with delusion, and truly know a mind free from delusion as a mind free from delusion.

Moreover, they can know how various afflictions and delusions obstruct the minds of sentient beings. The bodhisattva mahasattva truly understands all of these. Having understood them, they teach the correct Dharma for liberation according to the afflictions of each being.

「復次舍利子！菩薩摩訶薩既具如是他心通智，將欲說法往大眾中，先應觀察一切大眾諸根行等差別之相。既了知已，如彼眾生所應行行而為說法。舍利子！當知是菩薩摩訶薩以了知眾生根心勝劣之智，能悉了知眾生根心勝劣之性。舍利子，當知如是菩薩不妄輕毀於自心相及他心相。何以故？由此菩薩摩訶薩以智簡集心相續故，如是以念簡集、以悟簡集、以趣簡集、以慧簡集、以覺簡集，心相續故，離煩惱習、相續斷絕、清淨無垢明徹無染無濁無躁，擇照諸法，隨入眾生一切心行，如是簡集心相續故。舍利子！菩薩摩訶薩若能悟入如是一切心法智者，是名菩薩摩訶薩修行靜慮波羅蜜多故獲是他心神通智業圓滿成就之法。

Furthermore, Śāriputra, when a bodhisattva mahasattva possessing such knowledge of others' minds is about to teach the Dharma to a large assembly, they should first observe the different characteristics of the faculties and conduct of all in the assembly. Having understood this, they should teach the Dharma according to what is appropriate for those beings to practice.

Śāriputra, you should know that this bodhisattva mahasattva, with the wisdom of knowing the superior and inferior roots and minds of beings, can fully understand the nature of beings' superior and inferior roots and minds. Śāriputra, know that such a bodhisattva does not wrongly disparage their own mental characteristics or those of others. Why? Because this bodhisattva mahasattva collects the continuity of mind through wisdom, and similarly collects through mindfulness, understanding, inclination, insight, and awakening. Due to this continuity of mind, they are free from habitual afflictions, their continuity is cut off, they are pure and stainless, clear and undefiled, unturbid and unagitated. They discern and illuminate all dharmas, and enter into all the mental activities of beings, thus collecting the continuity of mind.

Śāriputra, if a bodhisattva mahasattva can enter into such wisdom of all mental dharmas, this is called the bodhisattva mahasattva's perfection of the wisdom activity of the supernatural power of knowing others' minds, attained through practicing dhyāna pāramitā.

「復次舍利子！云何菩薩摩訶薩修行靜慮波羅蜜多時，獲得宿住隨念作證智神通智業圓滿？舍利子！菩薩摩訶薩以具如是宿住隨念之智力故，盡於十方遍周世界所有眾生，非一種種諸宿住事悉能隨念。如是一生十生、百生千生、若百千生，非一百生、非一千生、非一百千生，如是次第皆能了知。菩薩摩訶薩又能了知，壞劫成劫若成壞劫、非一壞劫、非一成劫、非一成壞劫，如是無量皆能了知。菩薩摩訶薩又知如是眾生，曾於彼處、有如是名、有如是性、如是種類、如是色相、如是狀貌、如是形像、如是飲食、如是久住、受如是等苦樂之事，菩薩摩訶薩以宿住智皆能隨念。又能了知如是眾生，此處命終彼處受生、彼處命終此處受生，如是此彼命終此彼受生，若自若他如是一切所有行相、所有處所，非一種種諸宿住事，菩薩摩訶薩悉能隨念分別了知。

Furthermore, Śāriputra, how does a bodhisattva mahasattva, when practicing dhyāna pāramitā, attain the perfection of the wisdom activity of the supernatural power of recollecting past lives? Śāriputra, because the bodhisattva mahasattva possesses this power of wisdom to recollect past lives, they can remember the various past lives of all beings throughout the ten directions of the world. They can know one life, ten lives, a hundred lives, a thousand lives, or a hundred thousand lives, not just one hundred lives, not just one thousand lives, not just one hundred thousand lives, but in this sequence, they can know all of these.

The bodhisattva mahasattva can also know the destruction of kalpas, the formation of kalpas, or both the formation and destruction of kalpas, not just one destruction kalpa, not just one formation kalpa, not just one formation-destruction kalpa, but can know countless such kalpas.

The bodhisattva mahasattva also knows that such beings were once in such a place, had such a name, such a nature, such a clan, such an appearance, such features, such a form, such food and drink, lived for such a duration, and experienced such joys and sorrows. The bodhisattva mahasattva can recollect all these with their knowledge of past lives.

They can also know how such beings died in this place and were reborn in that place, died in that place and were reborn in this place, and so on with these cycles of death and rebirth. Whether it's about oneself or others, all such aspects and places of various past lives, the bodhisattva mahasattva can recollect, distinguish, and know them all.

「復次舍利子！是菩薩摩訶薩以依靜慮波羅蜜多故，宿住念力善能隨念，前際所有自宿住事，悉能了知又能隨念。前際所有他諸有情，他數取趣所受非一無量種種諸宿住事，皆能隨念而得知之。菩薩摩訶薩又能隨念前際因生自善根因，又能隨念一切含識前際因生他善根因，如是一切隨念了知。舍利子！是菩薩摩訶薩宿住智力無量方便，以自善根迴向菩提，能令眾生各自憶識所有善根，又令眾生於菩提心勤行攝受，如是一切隨念能知。又能隨念先世所有諸苦樂因，善知此因皆趣無常苦無我等。舍利子！是菩薩摩訶薩既知是已，於菩薩行無色憍逸、無財憍逸、無眷屬憍逸、無自在憍逸、無有希求轉輪聖王憍逸、無有希求帝釋天主憍逸、無有希求梵世天王憍逸、無有希求護世天王憍逸、無有希求諸處受生樂著憍逸、無有希求諸欲之王富樂憍逸，唯除為欲成熟眾生便以願力故受諸有。舍利子！如是菩薩摩訶薩了知一切皆趣無常苦無我故，於過去世煩惱諸行善能訶責輕毀厭惡，於現在世更不容納如是煩惱，乃至命難重苦因緣，終不造作不善之法及諸惡業。舍利子！是菩薩摩訶薩以先所集一切善根，皆悉迴向阿耨多羅三藐三菩提，令其增廣現在所集諸善根等，為欲攝受一切眾生，遠離一切不平等迴向故。是菩薩摩訶薩具如是等諸善根已，紹三寶種令不斷絕，皆為迴向一切智智。舍利子！當知菩薩摩訶薩念定之力，乃能如是成就無量微妙善法。

Furthermore, Śāriputra, because the bodhisattva mahasattva relies on dhyāna pāramitā, they have the power of recollecting past lives and can remember their own past lives in previous eras. They can also know and remember the various past lives of other sentient beings in their numerous rebirths. The bodhisattva mahasattva can also recollect the causes of their own good roots from previous eras, as well as the causes of other sentient beings' good roots from previous eras, knowing all of these through recollection.

Śāriputra, this bodhisattva mahasattva's power of wisdom in recollecting past lives has countless skillful means. They dedicate their own good roots to enlightenment, enabling sentient beings to remember their own good roots, and encouraging them to diligently cultivate the mind of enlightenment. They can know all of this through recollection. They can also recollect the causes of suffering and happiness from previous lives, knowing well that these causes all tend towards impermanence, suffering, and non-self.

Śāriputra, having understood this, the bodhisattva mahasattva in their bodhisattva practice has no arrogance regarding form, wealth, family, power, or desires for becoming a wheel-turning sage king, Indra, Brahma, or world-protecting deities. They have no attachment to rebirth in various realms or to the pleasures of desire realms, except when they take on existence through the power of their vows to mature sentient beings.

Śāriputra, because such bodhisattva mahasattvas understand that all things tend towards impermanence, suffering, and non-self, they can strongly reproach, despise, and detest the afflicted actions of past lives. In the present life, they no longer accept such afflictions, and even in the face of life-threatening difficulties or severe suffering, they never commit unwholesome deeds or evil actions.

Śāriputra, these bodhisattva mahasattvas dedicate all the good roots they have previously accumulated to the highest, perfect enlightenment (anuttara-samyak-sambodhi). They increase the good roots they are currently accumulating to embrace all sentient beings, avoiding all unequal dedications. Having accumulated such good roots, these bodhisattva mahasattvas continue the lineage of the Three Jewels without interruption, all for the sake of dedicating to the wisdom of all-knowing.

Śāriputra, you should know that it is through the power of the bodhisattva mahasattva's recollection and concentration that they can accomplish such immeasurable subtle and wonderful dharmas.

「復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，獲是宿住妙緣隨念，極善安住住法界故。如是隨念堅固不動，方便善巧簡擇集故。如是隨念無有掉亂，已善修治靜慮業故。如是隨念無有躁擾，妙奢摩他善住持故。如是隨念無諸迷謬，毘鉢舍那善攝受故。如是隨念性無魯樸，善證清淨現妙智故。如是隨念能善憶持，久遠諸念無忘失故。如是隨念大寶伏藏，福德資糧善積集故。如是隨念不隨於他，智慧資糧善積集故。如是隨念已到彼岸，諸度資糧善積集故。如是舍利子！當知無量無邊諸妙善法，皆由念力所任持故，於過去世及現在世發起憶念無忘失法。舍利子！是名菩薩摩訶薩依靜慮波羅蜜多故獲是宿住神通成就具足智業圓滿。

Furthermore, Śāriputra, because the bodhisattva mahasattva practices dhyāna pāramitā, they attain this wonderful recollection of past lives, abiding extremely well in the realm of dharmas. This recollection is firm and unshakable, due to the skillful means of careful selection and accumulation. This recollection is free from distraction, having well cultivated the actions of meditation. This recollection is free from agitation, being well-established in excellent shamatha. This recollection is free from delusion, having well embraced vipashyana. This recollection is not dull in nature, having well realized purity and manifested wonderful wisdom. This recollection can retain memories well, not forgetting even distant memories. This recollection is a great treasure trove, having well accumulated the provisions of merit. This recollection does not follow others, having well accumulated the provisions of wisdom. This recollection has reached the other shore, having well accumulated the provisions of all perfections.

Thus, Śāriputra, know that immeasurable and boundless wonderful and good dharmas are all sustained by the power of mindfulness, giving rise to unforgetting recollection of past and present lives. Śāriputra, this is called the bodhisattva mahasattva's perfection of the wisdom activity of the supernatural power of recollecting past lives, attained through reliance on dhyāna pāramitā.

「復次舍利子！云何菩薩摩訶薩如意足作證智神通？何等復名如意足通智業圓滿？舍利子！菩薩摩訶薩依靜慮波羅蜜多故，獲是欲三摩地斷行成就修如意足，如是勤心觀三摩地斷行成就修如意足。舍利子！是菩薩摩訶薩依如是等欲勤心觀助發之法，極善修治極善成立自在轉故，能善修習四如意足。舍利子！菩薩摩訶薩成就四種如意足已，隨其願欲如意神通證得現前，能示非一種種神變。菩薩摩訶薩雖現無量神通變化，皆為度脫諸眾生故而修習之。舍利子！是諸眾生應見如是神通變化受調伏者，菩薩摩訶薩隨彼所應即便顯示如是神通無量變化，或現色相、或現威力、或冥加被，眾生因是而從度脫。

Furthermore, Śāriputra, what is the bodhisattva mahasattva's supernatural power of psychic abilities? And what is the perfection of the wisdom activity of this supernatural power of psychic abilities? Śāriputra, because the bodhisattva mahasattva relies on dhyāna pāramitā, they attain the psychic ability of desire-samadhi through the accomplishment of cutting off practices, and similarly, they attain the psychic ability of diligence-mind-observation-samadhi through the accomplishment of cutting off practices.

Śāriputra, this bodhisattva mahasattva, relying on such auxiliary practices of desire, diligence, mind, and observation, through excellent cultivation and establishment of self-mastery, can skillfully cultivate the four psychic abilities. Śāriputra, once the bodhisattva mahasattva has accomplished these four psychic abilities, they can manifest various supernatural transformations according to their wishes.

Although the bodhisattva mahasattva displays countless supernatural transformations, they cultivate them all for the sake of liberating sentient beings. Śāriputra, for those sentient beings who should be tamed by seeing such supernatural transformations, the bodhisattva mahasattva displays these countless supernatural transformations as appropriate, either manifesting forms, displaying power, or invisibly blessing them, thereby liberating these beings.

「復次舍利子！云何菩薩摩訶薩如意足通現諸色相調伏眾生？舍利子！是菩薩摩訶薩觀諸眾生由如是等諸色像現，若見若聞，方從調伏。菩薩即便隨其所念現斯色像，或現如來色像、或現獨覺色像、或現聲聞色像、或現天帝色像、或現梵王色像、或現護世天王色像、或現轉輪聖王色像，如是等諸餘色像，菩薩摩訶薩隨所化度皆能示現。乃至由現畜生色像，及餘一切而調伏者，即便示現如是色像，為諸眾生宣說正法。

Furthermore, Śāriputra, how does a bodhisattva mahasattva use the supernatural power of psychic abilities to manifest various forms to tame sentient beings? Śāriputra, this bodhisattva mahasattva observes that sentient beings can be tamed by seeing or hearing such forms. The bodhisattva then manifests these forms according to their thoughts, appearing as the form of a Tathagata, or a Pratyekabuddha, or a Sravaka, or Indra, or Brahma, or a world-protecting deity, or a wheel-turning sage king. The bodhisattva mahasattva can manifest all these and other forms as needed to guide beings. Even to the extent of manifesting as animals or any other form that can tame beings, they will manifest such forms to teach the true Dharma to sentient beings.

「復次舍利子！云何菩薩摩訶薩如意足通現諸威力？舍利子！菩薩摩訶薩觀諸眾生力增上慢忿恚憍逸極懷深重，由如是力得調伏者，菩薩摩訶薩隨其所應，便為示現如是神力，或現摩訶諾伽那力、或現那羅延力四分之一、或現那羅延力全分之半、或現那羅延力具足全分，如是乃至漸致兼倍，令彼眾生調伏化度。舍利子！菩薩摩訶薩以靜慮波羅蜜多如意足神通力故，能以二指舉蘇迷盧最大山王輕轉自在，猶如取一阿末羅果。復以山王擲置他方無邊世界。舍利子！如此山王舉高一十六萬八千踰繕那，量廣八萬四千踰繕那量，四寶所成高廣第一。由是菩薩住如意足，雖擲異方，於菩薩力無損無減。又舍利子！菩薩摩訶薩住如意足故，又能以此三千大千世界，如是縱廣盡其際量，從水輪聚上至有頂，擎置掌中住經一劫，現諸威儀無有妨礙。舍利子！如是無量不可思議，菩薩摩訶薩悉能隨應示現神變。舍利子，菩薩摩訶薩化現成就如是大力，為令力增上慢忿恚憍逸極重眾生見聞菩薩顯現神變，所有恃力懷慢忿恚憍逸悉皆摧滅。菩薩了知既調伏已，隨其所應為說法要。

Furthermore, Śāriputra, how does a bodhisattva mahasattva use the supernatural power of psychic abilities to display various powers? Śāriputra, when the bodhisattva mahasattva observes beings who are deeply afflicted with pride in their strength, anger, and arrogance, and who can be tamed by such power, the bodhisattva mahasattva displays supernatural powers appropriate to the situation. They may display the power of a great naga, or a quarter of Narayana's strength, or half of Narayana's strength, or the full strength of Narayana, gradually increasing up to double that, in order to tame and guide those beings.

Śāriputra, due to the supernatural power of psychic abilities arising from dhyāna pāramitā, the bodhisattva mahasattva can lift Mount Sumeru, the greatest of mountains, with two fingers and turn it easily, as if picking up an amala fruit. They can then throw this mountain to other boundless world systems. Śāriputra, this Mount Sumeru is 168,000 yojanas high and 84,000 yojanas wide, made of four precious substances, supreme in height and breadth. Yet the bodhisattva, abiding in psychic power, can throw it to other realms without any loss or diminishment of their power.

Moreover, Śāriputra, because the bodhisattva mahasattva abides in psychic power, they can take this three-thousand great thousand world system, in all its length and breadth, from the circle of water up to the peak of existence, and hold it in their palm for an entire kalpa, displaying various deportments without any hindrance. Śāriputra, the bodhisattva mahasattva can manifest such inconceivable and immeasurable supernatural transformations as appropriate.

Śāriputra, the bodhisattva mahasattva manifests such great power to allow beings who are deeply afflicted with pride in their strength, anger, and arrogance to see and hear the bodhisattva's supernatural displays. This causes all their reliance on strength, pride, anger, and arrogance to be crushed. Once the bodhisattva knows they have been tamed, they teach the essentials of the Dharma according to what is appropriate.

「復次舍利子！云何菩薩摩訶薩證得如意足通加被之智？舍利子！菩薩摩訶薩即以如是加被智力隨所加念即便成就。舍利子！菩薩摩訶薩若欲加念深廣大海使如牛跡，即如其念令是大海量如牛跡。又欲加念微淺牛跡猶如大海，即如其念令是牛跡量同大海。又舍利子！菩薩摩訶薩若欲加念劫燒大火令成水聚，即如其念便成水聚。加念水災令成火災，即如其念火災便起。舍利子！以要言之，一切加念神足之門，菩薩摩訶薩隨念加之皆得成就。又舍利子！菩薩摩訶薩若有加念下中上法互相轉易，即隨其念皆得成就。又舍利子！菩薩摩訶薩凡所加念神通被物，貞固難壞不可轉變，一切世間無有能令搖動隱沒。若沙門若婆羅門、諸天帝釋、魔王梵王及餘世間，皆無有能如法搖動及隱沒者，唯除法主諸佛世尊。舍利子！當知是菩薩摩訶薩以如是等加念持力，但為尊重種種廣大奇特變現諸眾生等，為宣正法故現威神。復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故，獲得如是如意神足無退自在，超過諸魔煩惱境界，趣入一切諸佛境界。是諸眾生不惱方便一切善根資糧積集，一切魔王及魔軍眾諸威德天不能遮斷。舍利子！是名菩薩摩訶薩依靜慮波羅蜜多故獲是如意足作證神通智業圓滿。

Furthermore, Śāriputra, how does a bodhisattva mahasattva attain the wisdom of the supernatural power of psychic abilities? Śāriputra, the bodhisattva mahasattva, with this power of wisdom, can accomplish whatever they wish to manifest.

Śāriputra, if a bodhisattva mahasattva wishes to make the vast ocean as small as a cow's footprint, it becomes so according to their wish. Or if they wish to make a shallow cow's footprint as vast as the ocean, it becomes so according to their wish. Moreover, Śāriputra, if a bodhisattva mahasattva wishes to turn the great fire at the end of a kalpa into a body of water, it becomes so according to their wish. If they wish to turn a water disaster into a fire disaster, a fire disaster arises according to their wish.

In short, Śāriputra, all the doors of psychic abilities that can be manifested through wishes, the bodhisattva mahasattva can accomplish according to their will. Furthermore, Śāriputra, if a bodhisattva mahasattva wishes to transform lower, middle, and higher dharmas into each other, it is accomplished according to their wish.

Moreover, Śāriputra, whatever the bodhisattva mahasattva manifests through their supernatural powers is firm, indestructible, and unchangeable. No one in the world can shake or conceal it. Whether it's ascetics or brahmins, devas, Indra, Mara, Brahma, or anyone else in the world, none can rightfully shake or conceal it, except for the Lords of Dharma, the Buddha Bhagavans.

Śāriputra, you should know that the bodhisattva mahasattva, with such power of manifestation, only uses it to honor and respect various beings through extraordinary displays, manifesting divine power for the sake of proclaiming the true Dharma.

Furthermore, Śāriputra, because the bodhisattva mahasattva practices dhyāna pāramitā, they attain such unhindered mastery of psychic abilities, transcending the realm of Mara and afflictions, and entering the realm of all Buddhas. These beings accumulate the provisions of all good roots through non-harming methods, which cannot be obstructed by all Mara kings, Mara armies, or powerful deities.

Śāriputra, this is called the bodhisattva mahasattva's perfection of the wisdom activity of the supernatural power of psychic abilities, attained through reliance on dhyāna pāramitā.

「復次舍利子！云何菩薩摩訶薩依靜慮波羅蜜多故得是神通？此神通者何等義理？復以何等而名為智？舍利子！菩薩摩訶薩若觀色像名曰神通，若能了知色像盡法而不證盡是名為智。又舍利子！若能聽聞一切聲響是名神通，若能了知聲響前際本不可說是名為智。又舍利子！若能了達眾生心行是名神通，若能了知心性寂滅不證彼滅是名為智。又舍利子！若能隨念過去邊際是名神通，若能了知三世無礙是名為智。又舍利子！於諸佛土若往若來是名神通，若知國土等虛空相是名為智。又舍利子！了法興起故名為神通，觀法平等是名為智。又舍利子！明達諸世間故名神通，不雜諸世間是名為智。又舍利子！威勢映奪一切釋梵護世諸天故名神通，了知一切聲聞緣覺其證下劣是名為智。舍利子！諸如是等若通若智，其德無量不可思議，是名菩薩摩訶薩依靜慮波羅蜜多故精勤獲得如是神通智業圓滿。

Furthermore, Śāriputra, how does a bodhisattva mahasattva attain these supernatural powers through reliance on dhyāna pāramitā? What is the meaning of these supernatural powers? And what is called wisdom?

When a bodhisattva mahasattva observes forms, it is called supernatural power. When they understand the exhaustible nature of forms without realizing that exhaustion, it is called wisdom.
When they can hear all sounds, it is called supernatural power. When they understand that the origin of sounds is fundamentally inexpressible, it is called wisdom.
When they can comprehend the mental activities of sentient beings, it is called supernatural power. When they understand the quiescent nature of mind without realizing that quiescence, it is called wisdom.
When they can recollect the past, it is called supernatural power. When they understand the three times without obstruction, it is called wisdom.
When they can come and go in various Buddha lands, it is called supernatural power. When they know that lands are equal to empty space, it is called wisdom.
Understanding the arising of phenomena is called supernatural power. Observing the equality of phenomena is called wisdom.
Clearly understanding all worldly matters is called supernatural power. Not being mixed with worldly matters is called wisdom.
Having power that outshines all Shakra, Brahma, and world-protecting deities is called supernatural power. Understanding that the realizations of all shravakas and pratyekabuddhas are inferior is called wisdom.

Śāriputra, whether supernatural powers or wisdom, their virtues are immeasurable and inconceivable. This is called the bodhisattva mahasattva's perfection of the wisdom activity of supernatural powers, diligently attained through reliance on dhyāna pāramitā.

「復次舍利子！菩薩摩訶薩依靜慮波羅蜜多故，證得無邊深妙靜定。何以故？舍利子！菩薩摩訶薩乃至爾所無數煩惱積集心捨，菩薩於彼亦有爾所無數靜慮資糧功德安住其心。又舍利子！菩薩摩訶薩乃至爾所一切眾生，以煩惱心生諸散亂，菩薩於彼亦應積集爾所靜慮資糧功德。舍利子！是名菩薩摩訶薩所證靜慮無量無邊皆由靜慮波羅蜜多之所發起。復次舍利子！菩薩摩訶薩所證之定極善深妙，菩薩應時安住於中平等引攝，是處說名三摩呬多。舍利子！云何名為平等引攝？舍利子！三摩呬多者，引攝有情平等之性，故名此定三摩呬多。舍利子！三摩呬多者，引攝其心平等性故。又三摩呬多者，引攝欲解平等性故。又三摩呬多者，引攝方便平等性故。又三摩呬多者，引攝增上欲解平等性故。又三摩呬多者，引攝拕那平等性故，又能引攝尸羅、羼底、毘利耶、靜慮、般羅若平等性故。又三摩呬多者，引攝一切諸法平等性故。舍利子！是名菩薩摩訶薩三摩呬多，深妙靜慮引攝平等諸法性故。

Furthermore, Śāriputra, because the bodhisattva mahasattva relies on dhyāna pāramitā, they attain boundless, profound, and wondrous concentration. Why is this so? Śāriputra, to the extent that there are countless afflictions accumulated in the mind of sentient beings, the bodhisattva also has that many countless provisions of dhyāna merits abiding in their mind. Moreover, Śāriputra, to the extent that all sentient beings generate various distractions due to afflicted minds, the bodhisattva should also accumulate that many provisions of dhyana merits.

Śāriputra, this is called the bodhisattva mahasattva's attainment of immeasurable and boundless dhyāna, all arising from dhyāna pāramitā. Furthermore, Śāriputra, the concentration attained by the bodhisattva mahasattva is extremely profound and wondrous. The bodhisattva should abide in it with equanimous absorption at the appropriate time. This is called samahita.

Śāriputra, what is meant by equanimous absorption? Śāriputra, samahita means absorbing the equal nature of sentient beings, hence this concentration is called samahita. Śāriputra, samahita means absorbing the equal nature of the mind. Moreover, samahita means absorbing the equal nature of intentions, of skillful means, of superior intentions, of dana (giving), and also absorbing the equal nature of śīla (morality), kṣānti (patience), virya (diligence), dhyāna (meditation), and prajna (wisdom). Furthermore, samahita means absorbing the equal nature of all dharmas.

Śāriputra, this is called the bodhisattva mahasattva's samahita, because it is profound and wondrous dhyāna that absorbs the equal nature of all dharmas.

「復次舍利子！菩薩摩訶薩依靜慮波羅蜜多故，所獲靜慮微密深妙唯智能入，亦得名為三摩半那。舍利子！何等名為三摩半那？舍利子！如是妙定等諸法性。所以者何？若菩提平等即是一切有情平等，若一切有情平等即是諸法平等，若能平等證入是平等性，是則名為三摩半那。又舍利子！若空性平等即諸法平等，若能證入是平等性，是則名為三摩半那。如是無相無願及以無行性皆平等，即諸法平等，若能證入是平等性，是則名為三摩半那。又舍利子！若心性平等即諸法平等，若能證入是平等性，是則名為三摩半那。舍利子！是名菩薩摩訶薩獲是靜慮三摩半那平等之性皆因靜慮波羅蜜多故。

Furthermore, Śāriputra! The bodhisattva mahāsattva, due to relying on dhyāna pāramitā, attains a subtle and profound meditation that only wisdom can enter, which is also called samāpanna. Śāriputra! What is called samāpanna? Śāriputra! It is the nature of all dharmas equal to this wondrous concentration. Why is this so? If enlightenment is equal, then all sentient beings are equal; if all sentient beings are equal, then all dharmas are equal. If one can equally realize and enter this nature of equality, this is called samāpanna.

Moreover, Śāriputra! If the nature of emptiness is equal, then all dharmas are equal. If one can realize and enter this nature of equality, this is called samāpanna. Similarly, the natures of signlessness, wishlessness, and non-action are all equal, which means all dharmas are equal. If one can realize and enter this nature of equality, this is called samāpanna.

Furthermore, Śāriputra! If the nature of mind is equal, then all dharmas are equal. If one can realize and enter this nature of equality, this is called samāpanna. Śāriputra! This is called the bodhisattva mahāsattva's attainment of the equal nature of dhyāna samāpanna, all due todhyāna pāramitā.

「復次舍利子！菩薩摩訶薩依靜慮波羅蜜多故，獲是平等微妙靜慮，於諸含識有恩無恩，皆生平等心無簡約。是故菩薩，等心於地、等心於水、等心於火、等心於風、等心虛空，無有高下亦無萎屈，安住善住證無動搖，於諸威儀心恒在定，又不分別所住威儀。心性純熟樂處深定，不掉不舉無有飄轉，遠諸愚鈍言無雜亂，知義知法善識諸時，所謂迦羅吠羅及三摩耶，巧能隨順一切世間，而與世間性不相雜，超越世間利等八法，諸煩惱惑不能染污。雜憒閙處遠於所行，唯常安止平等法性，不捨深定而現世間一切作業。舍利子！是名菩薩摩訶薩依靜慮波羅蜜多故證入如是無量功德，當知皆是妙慧方便之所發起。

Furthermore, Śāriputra! The bodhisattva mahasattva, because they rely dhyāna pāramitā, attains this subtle and equal dhyāna, wherein they generate a mind of equanimity towards all sentient beings, whether they are benefactors or not. Therefore, the bodhisattva maintains equanimity towards the earth, towards water, towards fire, towards wind, and towards space, having no distinction of high or low, nor any notion of being bent or upright. They abide well, witnessing undisturbed insight, and their mind remains constantly stable in regard to all formalities, not discriminating between the formalities they observe.

The nature of their mind is pure and matured, joyfully dwelling in deep concentration, neither falling nor rising, nor swaying about, far from foolish and coarse speech, undisturbed by confusion, knowing meaning, understanding the dharma, and skillful in recognizing all circumstances, such as Kāla, Velā, and Samaya. They adeptly adapt to all worldly matters, yet do not mingle with the nature of the world, transcending the eight worldly dharmas, and remaining unpolluted by afflictions and delusions.

In the realm of confusion and chaos, they remain far from their actions, firmly resting in the equality of dharma nature, without abandoning deep concentration, while manifesting all activities in the world. Śāriputra, this is called the bodhisattva mahasattva's attainment of immeasurable merits due to their reliance on dhyāna pāramitā, and it should be known that all these arise from the wondrous discriminative wisdom.

「復次舍利子！云何菩薩摩訶薩依靜慮波羅蜜多故證是妙慧及以方便？舍利子！菩薩摩訶薩以大悲力繫心於境為度眾生，是名方便。證入寂靜最極寂靜，是名為慧。又舍利子！若能證入佛智無礙，是名方便。無有一法而可慮知，是名為慧。又舍利子！若能證入諸法攝觀，是名方便。若於法性無雜思惟，是名為慧。又舍利子！平等證入佛身莊嚴而現在前，是名方便。觀察法身性無處所，是名為慧。又舍利子！平等證入憶念諸佛所演言詞梵音聲等，是名方便。觀察法性不可言說，是名為慧。又舍利子！平等證入其心安住金剛喻定，是名方便。念無散亂觀察法性，是名為慧。又舍利子！若如是定安住本願成熟眾生，是為方便。觀察眾生皆無我性，是名為慧。又舍利子！若定緣彼增上境界發起一切增上善根，是名方便。若能觀察無根無住，是名為慧。又舍利子！若定修治佛土現前，是名方便。觀察國土與虛空等，是名為慧。又舍利子！若定發起莊嚴道場！是名方便。若住寂靜慮知諸法！是名為慧。又舍利子！若定發起轉正法輪，是名方便。若觀所轉法輪無起，是名為慧。又舍利子！如是無量覺分資糧平等證入觀察現前，是名方便。如是無量諸惑寂滅息除熱惱，如來所有靜慮妙樂不與諸法而共相應，無有諸相諸相遍知，遠離一切所緣境界，如是皆入菩薩正定所有靜慮，舍利子！菩薩摩訶薩若能如是觀察具足，是名為慧。舍利子！若菩薩摩訶薩成就如是無盡靜慮與靜慮波羅蜜多相應故，一切惡魔不能得便，即名安住諸佛法器。舍利子！如是方便、如是妙慧，是名菩薩摩訶薩靜慮波羅蜜多具足成就皆是妙慧方便之所發起。

Furthermore, Śāriputra! How do bodhisattva mahāsattvas realize this wondrous wisdom and expedient means through relying on dhyāna pāramitā? Śāriputra! When bodhisattva mahāsattvas use the power of great compassion to connect their minds to objects for the sake of liberating sentient beings, this is called expedient means. Realizing and entering into the most profound tranquility is called wisdom.

Moreover, Śāriputra! If one can realize and enter the unobstructed wisdom of the Buddha, this is called expedient means. When there is not a single dharma that can be known or contemplated, this is called wisdom.

Furthermore, Śāriputra! If one can realize and enter the contemplation that encompasses all dharmas, this is called expedient means. When there are no mixed thoughts regarding the nature of dharmas, this is called wisdom.

Again, Śāriputra! Equally realizing and entering the adornments of the Buddha's body manifesting before oneself is called expedient means. Observing that the nature of the Dharma body has no location is called wisdom.

Furthermore, Śāriputra! Equally realizing and entering the recollection of the words and Brahma sounds spoken by all Buddhas is called expedient means. Observing that the nature of dharmas is inexpressible is called wisdom.

Moreover, Śāriputra! Equally realizing and entering the mind abiding in diamond-like concentration is called expedient means. Mindfulness without distraction while observing the nature of dharmas is called wisdom.

Again, Śāriputra! If such concentration abides in the original vow to mature sentient beings, this is expedient means. Observing that all sentient beings lack inherent self-nature is called wisdom.

Furthermore, Śāriputra! If concentration conditions the superior realms and gives rise to all superior wholesome roots, this is called expedient means. If one can observe that there is no root and no abiding, this is called wisdom.

Moreover, Śāriputra! If concentration cultivates and purifies Buddha lands manifesting before oneself, this is called expedient means. Observing that lands are equal to empty space is called wisdom.

Again, Śāriputra! If concentration gives rise to adorning the site of enlightenment, this is called expedient means. If one abides in tranquility and knows all dharmas, this is called wisdom.

Furthermore, Śāriputra! If concentration gives rise to turning the wheel of the true Dharma, this is called expedient means. If one observes that the wheel of Dharma being turned has no arising, this is called wisdom.

Moreover, Śāriputra! Equally realizing, entering, and observing the presence of immeasurable factors of enlightenment and provisions is called expedient means. The cessation of immeasurable afflictions, the elimination of burning distress, the Tathāgata's wondrous bliss of dhyāna not corresponding with any dharmas, the universal knowledge of all characteristics without characteristics, and the detachment from all objects of cognition - all of these enter into the bodhisattvas' right concentration and dhyāna.

Śāriputra! If bodhisattva mahāsattvas can observe and fully possess these qualities, this is called wisdom. Śāriputra! If bodhisattva mahāsattvas accomplish such inexhaustible dhyāna in accordance with dhyāna pāramitā, all evil Māras cannot take advantage of them, and they are called those who abide in the Dharma vessels of all Buddhas.

Śāriputra! Such expedient means and such wondrous wisdom are called the bodhisattva mahāsattvas' full accomplishment of dhyāna pāramitā, all arising from wondrous wisdom and expedient means.

「復次舍利子！菩薩摩訶薩依靜慮波羅蜜多故，具足成就不退神通，善能建立智所作業，非彼慢力之所發起，遊戲神通示現世間，一切作用安住神通，發起世間一切大事。又舍利子，此神通者為大智相，具足世出世間微妙作用故。此神通者為大慧相，現見世出世間一切諸法故。此神通者為無盡相，隨遍一切如虛空故。此神通者等見諸色，色無色中平等見故。此神通者善能隨入音聲法門，前際音聲平等性故。此神通者能觀眾生一切心行，現見彼性故。此神通者善能隨念一切諸劫，分別了知前後際故。此神通者善能示現無量神變恒現在前，無加行相故。此神通者了知漏盡，觀待迦羅及三摩耶不過時故。此神通者是聖出世，於一切法決擇分故。又舍利子！如是神通微妙甚深，聲聞獨覺所不能測。如是神通有大威德，善能調伏一切有情。如是神通有大功業，證得灌頂一切諸法自在轉故。如是舍利子！是名菩薩摩訶薩依靜慮波羅蜜多故獲是無退諸勝神通，善能建立智所作業，非彼慢力之所發起。

Furthermore, Śāriputra! The bodhisattva mahasattva, due to relying on dhyāna pāramitā, fully accomplishes unwavering supernatural powers, skillfully establishing wisdom activities that are not generated by the forces of arrogance. They playfully demonstrate supernatural powers in the world, with all activities resting in supernatural powers, bringing forth all great matters in the world.

Moreover, Śāriputra, these supernatural powers are the mark of great wisdom, possessing subtle functions both in and beyond the world. These supernatural powers are the feature of great insight, directly perceiving all dharmas both in and beyond the world. These supernatural powers are the nature of inexhaustibility, following universally like space. These supernatural powers see all forms equally, perceiving form and formlessness equally. These supernatural powers are adept at entering various sound dharma gates, due to the equality of past sounds. These supernatural powers can observe all the mental activities of sentient beings, perceiving their true nature. These supernatural powers can skillfully recollect all kalpas, distinguishing and knowing past and future. These supernatural powers can manifest boundless miraculous transformations that are always present without effort. These supernatural powers understand the exhaustion of defilements, observing kāla and samaya without exceeding the proper time. These supernatural powers are transcendent and noble, having the capacity to discern all dharmas.

Furthermore, Śāriputra! Such supernatural powers are subtle and profound, beyond the comprehension of śrāvakas and pratyekabuddhas. These supernatural powers have great authority, skillfully subduing all sentient beings. These supernatural powers represent great achievements, realizing the empowerment and mastery of all dharmas.

Thus, Śāriputra, this is called the bodhisattva mahasattva's attainment of unwavering supreme supernatural powers due to their reliance on dhyāna pāramitā, skillfully establishing the activities of wisdom that are not generated by arrogance.

大寶積經卷第四十九

大寶積經卷第五十

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之十六靜慮波羅蜜

品第十之二

「復次舍利子！菩薩摩訶薩修行靜慮波羅蜜多故獲得如是無退神通！善能建立智所作業。舍利子！當知菩薩摩訶薩得是通智！由清淨心、鮮白心、明潔心、無濁心、離隨煩惱心、善調順心、善寂靜心、善修治心，如是心相之所由生，靜慮解脫三摩地三摩鉢底之所發起。舍利子！是菩薩摩訶薩處於世界，故作意生，非繫縛生，不由繫縛命終受生。何以故？是菩薩摩訶薩解脫一切虛妄分別故，解脫一切非真實煩惱縛故，解脫一切顛倒妄執所依止故。是故此菩薩摩訶薩隨現世界，解脫而生、解脫命終、解脫受生。舍利子！是菩薩摩訶薩現受生已成辦大乘，圓滿一切諸佛正教，遍遊十方廣求佛法，雖志有所求而無取無得，隨入諸佛法即為一切法，隨入一切法即為諸佛法。如是菩薩隨入佛法及一切法，然不隨彼法非法行。

Furthermore, Śāriputra! Because the bodhisattva mahasattva practices dhyāna pāramitā, they attain such unwavering supernatural powers! They are skillful in establishing the activities of wisdom. Śāriputra! Know that the bodhisattva mahasattva attains this wisdom! It arises from a pure heart, a bright heart, a clean heart, an undefiled heart, a mind free from afflictions, a well-regulated heart, a peaceful heart, and a well-trained heart. Such mental qualities give rise to the liberation of dhyāna samādhi, which emerges from the depth of concentration.

Śāriputra! This bodhisattva mahasattva abides in the world through intentional rebirth, not born from bondage, nor dependent on bondage for their rebirth. Why is that? This bodhisattva mahasattva is liberated from all false discriminations, liberated from all unreal afflictions, and freed from all perverted attachments. Thus, this bodhisattva mahasattva appears in the world, is liberated at birth, liberated at the end of life, and liberated in rebirth.

Śāriputra! This bodhisattva mahasattva, having been reborn, has accomplished the great vehicle, perfected the teachings of all Buddhas, widely travels to all directions in search of the Buddha Dharma. Although they aspire for something, they possess neither attachment nor gain. They enter into the dharma of all Buddhas, which is all dharmas, and entering all dharmas is following the teachings of Buddhas. Thus, the bodhisattva enters the Buddha Dharma and all dharmas, but does not follow unwholesome actions in those laws.

「舍利子！菩薩摩訶薩若能如實求諸法時安住無取及無得者，是則無有一法而可入於算數。何以故？一切諸法超過算數道故。若能了達法平等性，是則不執法與非法。何以故？一切諸法性無執故。若計於中而有義者，是則獲得廣大無義。若有善能不計於義，是則義與非義不現前故，不見義者於一切處覺慧無礙。是菩薩摩訶薩若能如是了覺無礙，則為獲得無障礙覺，若有無障礙覺則於一切而無所著，若無所著則無所住，若無所住則無所乏，若無所乏則無癡無求，若無癡無求則無迷無惑，若無迷無惑則無我所，若無我所則無攝受，若無攝受則無所執，若無所執則無諍論，若無諍論是則無諍沙門之法，若有無諍沙門法者是則一切無礙無障等虛空求，若能等彼虛空求者則不繫屬欲界色界及無色界，若於諸處無繫屬者則無色相及以形量，若其無是色相形量則能如是隨覺，若能如是隨覺則能如是通達。舍利子！云何說名隨覺通達？舍利子！菩薩摩訶薩若能隨覺通達是處無有少法可得，此則說名隨覺通達。舍利子！諸菩薩摩訶薩由平等證入如是隨覺通達故，說是菩薩摩訶薩依靜慮波羅蜜多成就希奇未曾有法。

Śāriputra! When a bodhisattva mahāsattva can truly seek all dharmas while abiding in non-grasping and non-attainment, then there is not a single dharma that can be counted. Why? Because all dharmas transcend the path of calculation. If one can fully understand the equality of dharmas, then one does not cling to dharmas or non-dharmas. Why? Because the nature of all dharmas is without attachment. If one thinks there is meaning in this, then one obtains great meaninglessness. If one is skillful in not calculating meaning, then meaning and non-meaning do not appear, and one who does not see meaning has unobstructed wisdom in all places.

If a bodhisattva mahāsattva can realize such unobstructedness, then they attain unobstructed awakening. If there is unobstructed awakening, then there is no attachment to anything. If there is no attachment, then there is no abiding. If there is no abiding, then there is no lack. If there is no lack, then there is no delusion and no seeking. If there is no delusion and no seeking, then there is no confusion or bewilderment. If there is no confusion or bewilderment, then there is no sense of "mine". If there is no sense of "mine", then there is no grasping. If there is no grasping, then there is no clinging. If there is no clinging, then there is no argumentation. If there is no argumentation, then this is the dharma of the non-contentious śramaṇa.

If there is the dharma of the non-contentious śramaṇa, then all is sought without obstruction or hindrance, equal to space. If one can seek equally like space, then one is not bound to the desire realm, form realm, or formless realm. If one is not bound to any realm, then there are no characteristics of form or measurement. If there are no characteristics of form or measurement, then one can realize accordingly. If one can realize accordingly, then one can penetrate accordingly.

Śāriputra! What is called realizing and penetrating accordingly? Śāriputra! If a bodhisattva mahāsattva can realize and penetrate that in this place there is not even a small dharma that can be obtained, this is called realizing and penetrating accordingly. Śāriputra! Because all bodhisattva mahāsattvas equally realize and enter such accordance and penetration, it is said that these bodhisattva mahāsattvas, relying on dhyāna pāramitā, accomplish rare and unprecedented dharmas.

「復次舍利子！云何名為菩薩摩訶薩成就希奇未曾有法？舍利子！菩薩摩訶薩依靜慮波羅蜜多故，雖行大慈而恒觀無我，雖行大悲而知無眾生，雖行大喜而知無命者，雖行大捨而知無數取，雖廣行大施而心恒調順，雖緣境淨戒而心常寂靜，雖隨辱行忍而心無窮際，雖勤加精進而心能簡集，雖入諸靜慮而正心觀察，雖遍行智慧而心無所行，雖行四念住而心無緣念亦無作意，雖行四正斷而心無生滅，雖行如意足而心無戲論，雖行淨信而心無繫著，雖行正勤而心恒遠離，雖行於念而心恒自在，雖住三摩地而心證平等，雖行般羅若而心本無根，雖行諸力而心無摧伏，雖行覺分而解析菩提，雖修道分而心無所修，雖行奢摩他而心恒寂滅，雖行毘鉢舍那而心無定觀，雖修行聖諦而畢竟遍知，雖成熟眾生而心本清淨，雖攝受正法而不壞法性，雖淨佛國土而心等虛空，雖證無生法而心無所得，雖行不退轉地而心性無退，雖獲諸妙相而知性無相，雖莊嚴道場而心遊三界常處周輪，雖降伏魔軍而於諸含識無所摧伏，雖知諸法即菩提性而心隨覺了，雖轉法輪而心住法性無還無轉，雖復示現大般涅槃而於生死性心常平等。如是舍利子，是名菩薩摩訶薩平等證入隨覺通達。如是希奇未曾有法，當知修行靜慮波羅蜜多之所成就。

Furthermore, Śāriputra! What is meant by the bodhisattva mahāsattva achieving wondrous and unprecedented dharmas? Śāriputra, the bodhisattva mahāsattva, because of relying on dhyāna pāramitā:

Although practicing great loving-kindness, always perceives non-self
Although practicing great compassion, knows there are no sentient beings
Although practicing great joy, knows there are no life forms
Although practicing great equanimity, knows there is no grasping
Although extensively practicing great giving, their mind remains well-regulated
Although engaged in pure precepts concerning conditions, their mind remains tranquil
Although patiently enduring insults, their mind knows no limits
Although diligently exerting effort, their mind can simplify
Although entering into various dhyānas, they cultivate proper observation with a focused mind
Although traversing wisdom, their mind acts unconditionally
Although engaging in the Four Establishments of Mindfulness, their heart remains unattached and unconditioned
Although practicing the Four Right Efforts, their heart is free from birth and cessation
Although practicing the bases of supernatural powers, their mind does not engage in frivolous discussions
Although practicing pure faith, their heart is not attached
Although engaging in right diligence, their heart is always distant
Although engaging in mindfulness, their heart is always free
Although abiding in samādhi, their heart realizes equality
Although practicing prajñā, their heart originally has no root
Although utilizing various powers, their heart is uncrushable
Although practicing aspects of awakening, they analyze enlightenment
Although developing the path aspects, their heart knows not what to cultivate
Although engaging in śamatha, their heart remains in tranquility
Although practicing vipassanā, their heart holds no fixed vision
Although practicing the noble truths, ultimately they comprehend comprehensively
Although maturing sentient beings, their heart remains pure
Although upholding the rightful dharma, it does not destroy the nature of dharma
Although purifying the Buddha's pure land, their heart is equal to space
Although realizing the non-arising dharma, their heart knows no acquisition
Although engaging in the non-retrogressive ground, their heart nature knows no regression
Although obtaining various wondrous marks, they realize the nature is without form
Although adorning the site of enlightenment, their heart traverses through the three realms and always abides in the round
Although subduing the armies of Mara, they crush not any sentient consciousness
Although knowing all dharmas are Buddha nature, their heart follows enlightenment
Although turning the dharma wheel, their heart abides in dharma nature without return or turning
Although again revealing the great parinirvāṇa, their heart remains equanimous in the nature of life and death

In this way, Śāriputra, this is called the bodhisattva mahāsattva's equal realization of following the realization and penetration. Such wondrous and unprecedented dharmas should be known to be accomplished through practicing dhyāna pāramitā.

「復次舍利子！何等名為菩薩摩訶薩依靜慮波羅蜜多修學菩薩靜慮之相？舍利子！菩薩靜慮不住自性，為滿如是三摩地故。菩薩靜慮無有愛味，不為貪著自安樂故。菩薩靜慮緣於大悲，為斷一切眾煩惱故。菩薩靜慮定無退轉，緣於欲性增上性故。菩薩靜慮鎣發神通，了達眾生諸心行故。菩薩靜慮心欣愛悅，善能顯發心自在故。菩薩靜慮了知一切三摩鉢底，映蔽一切色無色界故。菩薩靜慮是為寂靜、最勝寂靜、近於寂靜，映蔽聲聞獨覺定故。菩薩靜慮無有分別，極為究滿妙清淨故。菩薩靜慮行品最勝，習氣相續永除滅故。菩薩靜慮以慧超度，超度一切諸世間故。菩薩靜慮為諸含生欲解導首，善能度脫諸含生故。菩薩靜慮紹三寶種令不斷絕，以佛靜慮無窮盡故。菩薩靜慮最為高顯，三摩呬多常現前故。菩薩靜慮自在而轉，諸有所作善圓滿故。菩薩靜慮是為大我，以妙智慧為大我故。舍利子！如是無量菩薩靜慮，皆是菩薩摩訶薩依靜慮波羅蜜多之所集起。

Furthermore, Śāriputra! What are the characteristics of the bodhisattva mahāsattva's dhyāna practiced in reliance on dhyāna pāramitā? Śāriputra!

The bodhisattva's meditation does not abide in its own nature, for the sake of fulfilling such samādhi.
The bodhisattva's meditation is without attachment to flavor, not for the sake of craving one's own comfort.
The bodhisattva's meditation is rooted in great compassion, for the sake of cutting off all sentient beings' afflictions.
The bodhisattva's meditation is definitely non-regressing, due to its increasing desire nature.
The bodhisattva's meditation manifests supernatural powers, understanding all sentient beings' mental activities.
The bodhisattva's meditation delights the heart, skillfully revealing a mind that is free.
The bodhisattva's meditation comprehends all samāpattis, eclipsing all form and formless realms.
The bodhisattva's meditation is characterized by tranquility, supreme tranquility, and proximity to tranquility, surpassing the concentration of śrāvakas and pratyekabuddhas.
The bodhisattva's meditation is without discrimination, being supremely pure and complete.
The bodhisattva's meditation has the most excellent qualities, permanently eliminating habitual tendencies.
The bodhisattva's meditation transcends through wisdom, surpassing all worldly matters.
The bodhisattva's meditation is the foremost guide for all sentient beings' aspirations, skillfully liberating all sentient beings.
The bodhisattva's meditation continues the lineage of the Three Jewels without interruption, due to the inexhaustible nature of the Buddha's meditation.
The bodhisattva's meditation is supremely manifest, with samādhi constantly present.
The bodhisattva's meditation functions freely, perfectly accomplishing all actions.
The bodhisattva's meditation is the great self, established by wondrous wisdom as the great self.

Śāriputra! These countless aspects of the bodhisattva's meditation are all accumulated by the bodhisattva mahāsattva in reliance on dhyāna pāramitā.

「復次舍利子！菩薩摩訶薩靜慮波羅蜜多，何等之法而為前導？舍利子！靜慮波羅蜜多者，心靜觀智以為前導，心住一緣以為前導，心無散動以為前導，其心安住以為前導，心奢摩他以為前導，心三摩地以為前導，三摩地根以為前導，三摩地力以為前導，三摩地覺分以為前導，正三摩地以為前導，靜慮解脫以為前導，九次第定以為前導，九滅除法以為前導，一切善法以為前導，伏煩惱怨以為前導，三摩地蘊具足圓滿以為前導，菩薩摩訶薩諸三摩地以為前導，佛薄伽梵諸三摩地以為前導。舍利子！如是等無量靜慮，皆為靜慮波羅蜜多前導之法。舍利子！復有無量無邊證寂靜法，並是靜慮波羅蜜多之所前導。舍利子！是名菩薩摩訶薩靜慮波羅蜜多。菩薩摩訶薩為阿耨多羅三藐三菩提故，當於是中發勤精進具足修學行菩薩行。」

Furthermore, Śāriputra! What dharmas serve as the forerunners of the bodhisattva mahāsattva's dhyāna pāramitā? Śāriputra! For dhyāna pāramitā:

The wisdom of calm observation of the mind serves as a forerunner
The mind abiding on a single object serves as a forerunner
The mind free from distraction serves as a forerunner
The stability of mind serves as a forerunner
Śamatha (calm abiding) of the mind serves as a forerunner
Samādhi of the mind serves as a forerunner
The root of samādhi serves as a forerunner
The power of samādhi serves as a forerunner
The enlightenment factor of samādhi serves as a forerunner
Right samādhi serves as a forerunner
The liberation of meditation serves as a forerunner
The nine successive absorptions serve as a forerunner
The nine cessation dharmas serve as a forerunner
All wholesome dharmas serve as a forerunner
Subduing the enemies of afflictions serves as a forerunner
The complete fulfillment of the aggregates of samādhi serves as a forerunner
All the samādhis of bodhisattva mahāsattvas serve as a forerunner
All the samādhis of the Buddha Bhagavān serve as a forerunner

Śāriputra! These countless meditations all serve as forerunning dharmas for dhyāna pāramitā. Śāriputra! There are also countless and boundless dharmas for realizing tranquility, which are all led by dhyāna pāramitā. Śāriputra! This is called the bodhisattva mahāsattva's dhyāna pāramitā. For the sake of anuttara-samyak-sambodhi, the bodhisattva mahāsattva should diligently exert effort to fully study and practice the bodhisattva path within this.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to further elucidate this meaning, spoke these verses:

靜慮解脫到彼岸，　　勤行此行多劫海，　其心清淨無濁穢，　　不染世法喻蓮花。　

Meditation liberation reaches the other shore, Diligently practicing this for oceans of kalpas, The mind pure without turbidity or defilement, Undefiled by worldly dharmas like a lotus flower.

有大靜定名遍照，　　此定依修到彼岸，　又名月光淨莊嚴，　　復名電光所嚴飾。　

There is a great samādhi called All-Illuminating, This samādhi, through cultivation, reaches the other shore, Also named Pure Adornment of Moonlight, And Lightning-Adorned.

或名高行或心勇，　　或定名為無垢光，　或戒德辦或無憂，　　或名諸法自在轉，　

Or named Lofty Practice or Courageous Mind, Or samādhi called Stainless Light, Or Virtue of Precepts or Sorrowless, Or named Free Mastery of All Dharmas.

或名法炬或法勇，　　或名山威法自在，　或正法智自然超，　　或持正法妙清淨，　或名觀察他心定，　　或名正法寶光明。　

Or named Dharma Torch or Dharma Courage, Or Mountain Majesty Dharma Mastery, Or True Dharma Wisdom Naturally Transcendent, Or Holding True Dharma Wonderfully Pure. Or named Observing Others' Minds Samādhi, Or named True Dharma Jewel Light.

復名滅惑嚴勝幢，　　有定名為摧魔力，　或名斷疑及無著，　　或定名為寂靜燈，　

Also named Destroying Delusions Adorning Victory Banner, There is a samādhi called Crushing Māra's Power, Or named Cutting Doubts and Non-Attachment, Or samādhi called Lamp of Tranquility.

或力高勝或十力，　　或名敬手大名稱，　或名持山善安住，　　或蘇迷盧大明燈，　

Or Supreme Power or Ten Powers, Or named Great Renown of Respectful Hands, Or named Well-Abiding Mountain Holder, Or Great Illuminating Lamp of Mount Sumeru.

或名無勝勝彼勝，　　或名智炬及慧行，　或無邊智或自在，　　或名發慧寂靜定，　

Or named Unsurpassed Victor over Victors, Or named Torch of Wisdom and Wisdom Practice, Or Boundless Wisdom or Self-Mastery, Or named Wisdom-Generating Tranquil Samādhi.

或名月淨日音聲，　　或那羅延摧高慢，　或善調龍師子吼，　　或名遠離種種想，　

Or named Pure Moon Sun Sound, Or Nārāyaṇa Crushing Pride, Or Well-Taming Dragons' Lion's Roar, Or named Departing from Various Conceptions.

或名旋轉或返還，　　或無瞚眼力清淨，　或定名為念諸佛，　　或名念法或念僧，　

Or named Revolving or Returning, Or Pure Power of Unwavering Gaze, Or samādhi called Mindfulness of All Buddhas, Or named Mindfulness of Dharma or Sangha.

或名智轉或入空，　　或名無相或無願，　或金剛喻或靜地，　　或金剛地或高勝，　

Or named Wisdom-Turning or Entering Emptiness, Or named Signless or Wishless, Or Vajra-Like or Tranquil Ground, Or Vajra Ground or Supreme.

或名山王或不瞚，　　或無邊轉或淨音，　或離煩惱或觀察，　　或虛空妙或如空，　

Or named Mountain King or Unwavering, Or Boundless Turning or Pure Sound, Or Free from Afflictions or Observing, Or Wondrous as Space or Like Space.

或發廣大諸功德，　　或趣覺慧或念慧，　或辯無盡或相續，　　或無邊說詞無盡，　

Or Generating Vast Merits, Or Tending towards Awakening Wisdom or Mindful Wisdom, Or Inexhaustible Eloquence or Continuous, Or Boundless Speech with Endless Words.

或無壞善作所作，　或名觀察或眾悅，　或名慈現或悲廣，　　或入歡喜或欣慶，　

Or Indestructible Good Actions, Or named Observing or Delighting All, Or named Manifesting Loving-Kindness or Vast Compassion, Or Entering Joy or Rejoicing.

或捨或脫二種礙，　或名法光或法義，　或金剛幢或智海，　　或解脫堅或眾喜，　

Or Equanimity or Liberation from Two Obstacles, Or named Dharma Light or Dharma Meaning, Or Vajra Banner or Ocean of Wisdom, Or Firm Liberation or Universal Joy.

或名智炬無動定，　　或定名曰勝蓮花，　或簡集法或無動，　　或名慧上及寂靜，　

Or named Torch of Wisdom Immovable Samādhi, Or samādhi called Supreme Lotus Flower, Or Dharma-Selecting or Immovable, Or named Supreme Wisdom and Tranquility. 或無邊光或佛海，　　或名解脫或智授，　或名如來妙莊嚴，　　或名無邊勝光焰，或名歡喜莊嚴土，　　或名悅豫眾生意。　

Or Boundless Light or Ocean of Buddhas, Or named Liberation or Wisdom-Bestowing, Or named Tathāgata's Wondrous Adornment, Or named Boundless Victorious Light Flames. Or named Joyful Adorned Land, Or named Delighting Sentient Beings' Minds.　

有定名為一切時，　　順菩提道三摩地，　或定名為到彼岸，　　覺分花嚴施寶髻。　

There is a samādhi called All-Times Accordance with Bodhi Path Samādhi, Or samādhi named Reaching the Other Shore, Awakening Factors Flower Adorned Jeweled Crown Bestowal.

或施甘露堅解脫，　　或風無動盛光明，　或名海潮溝寶藏，　　諸那羅延山峯力。　

Or Bestowing Nectar Firm Liberation, Or Windless Abundant Light, Or named Ocean Tide Jewel Treasury Channel, All Nārāyaṇa Mountain Peak Powers.

或名神通廣大義，　　妙善攝受三摩地。　或定名為大通照，　　諸佛如來之境界。　

Or named Vast Meaning of Supernatural Powers, Wonderfully Good All-Embracing Samādhi. Or samādhi named Great Universal Illumination, Realm of All Tathāgata Buddhas.

證得如斯寂靜定，　　及餘拘胝無有邊，　修行靜慮到彼岸，　　菩薩功德廣無量。　

Realizing such tranquil samādhi, And countless others beyond measure, Cultivating meditation to the other shore, The bodhisattva's merits are vast and boundless.

行住恒遊靜慮境，　　其心無擾常澹泊，　若坐若臥止定中，　　無有威儀不在定。　

Walking, standing, always roaming in meditative states, The mind undisturbed, ever serene, Whether sitting or lying down, abiding in samādhi, No deportment is not in concentration.

處定能發大音聲，　　以諸法性恒寂靜，　無異分別無自在，　　無我無命無分別。　

In samādhi, able to emit great sounds, As all dharma natures are eternally tranquil, Without differentiation, without self-mastery, Without self, without life, without discrimination.

如是及餘無涯際，　　無有數量功德海，　聰叡菩薩愍含靈，　　修行靜慮到彼岸。

Thus and others without limit, An immeasurable ocean of merits, The wise bodhisattva, compassionate to all beings, Cultivates meditation to the other shore.