試驗菩薩品第三
爾時長老舍利子即從座起，以欝多羅僧覆左肩上，偏袒右肩以右膝輪而置於地，向佛合掌恭敬而住，白佛言：「世尊！我今欲有少問，唯願如來、應、正遍知哀愍聽許為我解說。」
At that time, the Venerable Śāriputra rose from his seat, draped his upper robe over his left shoulder, bared his right shoulder, knelt on his right knee on the ground, joined his palms respectfully towards the Buddha, and said: "World-Honored One! I now wish to ask a few questions. May the Tathāgata, the Worthy One, the Perfectly Enlightened One, out of compassion, allow me to ask and explain."
佛告長老舍利子言：「恣汝所問。如來今者當為解說，令汝心喜。」
The Buddha said to the Venerable Śāriputra: "Ask freely. The Tathāgata will now explain, making your heart rejoice."
舍利子白佛言：「世尊！菩薩摩訶薩成就幾法，身業無失、語業無失、意業無失？成就幾法，身業清淨、語業清淨、意業清淨？成就幾法，身業不動、語業不動、意業不動，不為天魔及魔軍眾之所嬈轉，從初發一切智心修行正行，地地增勝善巧方便，為一切眾生作勝導師，為普導師、為大照炬、為大梯隥、為橋為船、為濟度者、為彼岸者、為舍為救、為歸為趣，而能不捨一切智心？」
Śāriputra said to the Buddha: "World-Honored One! How many dharmas must a bodhisattva mahāsattva accomplish to have faultless physical, verbal, and mental actions? How many dharmas to have pure physical, verbal, and mental actions? How many dharmas to have unwavering physical, verbal, and mental actions, not to be disturbed by heavenly māras and their armies, to practice correctly from the initial arousal of the mind of all-knowing wisdom, to skillfully progress through the stages, to become an excellent guide for all beings, a universal guide, a great illuminating torch, a great stairway, a bridge, a boat, a savior, one who reaches the other shore, a shelter, a rescuer, a refuge, and a destination, all while not abandoning the mind of all-knowing wisdom?"
爾時舍利子欲重宣此義，以頌問曰：
At that time, Śāriputra, wishing to restate this meaning, asked in verse:
菩薩何等義， 能住大菩提？ 何名德及法， 由此悟無上？
What is the meaning of a bodhisattva, That can abide in great bodhi? What are the virtues and dharmas, By which one realizes the unsurpassed?
又行何等行， 利益諸眾生？ 修習何法已， 成佛人中勝？
What practices should one perform, To benefit all sentient beings? What dharmas should one cultivate, To become supreme among humans as a Buddha?
云何伏惡魔， 住最勝菩提， 震動拘胝土， 悟無上正覺？
How does one subdue evil māras, Abide in the supreme bodhi, Shake koṭis of lands, And realize unsurpassed perfect enlightenment?
菩薩者何義？ 如是句云何？ 云何為菩提， 及無上佛法？
What is the meaning of 'bodhisattva'? What does this term signify? What is bodhi, And the unsurpassed Buddha-dharma?
云何行世間， 利益群生類， 不染如蓮花， 解脫拘胝眾？
How does one act in the world, Benefiting all living beings, Undefiled like a lotus flower, Liberating koṭis of beings?
云何為天龍， 非人等供養？ 我諸所請問， 慈悲願為說。」
How does one receive offerings From devas, nāgas, and non-humans? All these questions I have asked, Out of compassion, please explain.
爾時佛告長老舍利子：「善哉善哉！吾今當為分別解說。舍利子！菩薩摩訶薩成就一法，則能攝受汝所問法，及餘無量無邊佛法。何者一法？謂菩提心及備信欲。舍利子！是名菩薩摩訶薩成就一法則能攝受無邊佛法。」
At that time, the Buddha said to the Venerable Śāriputra: "Excellent, excellent! I will now explain in detail. Śāriputra, if a bodhisattva mahāsattva accomplishes one dharma, they can encompass the dharmas you have asked about, as well as countless other boundless Buddha-dharmas. What is this one dharma? It is the bodhicitta (mind of enlightenment) and the complete faith and aspiration. Śāriputra, this is called the bodhisattva mahāsattva accomplishing one dharma that can encompass boundless Buddha-dharmas."
舍利子白佛言：「世尊！何等名為信欲具足？復以何義名菩提心？」
Śāriputra said to the Buddha: "World-Honored One, what is meant by complete faith and aspiration? And what is the meaning of bodhicitta?"
佛告舍利子：「信欲具足者，是謂堅實不可壞故，是謂牢固不可動故。言不動者無蹶失故，無蹶失者能善住故，能善住者不退轉故，不退轉者觀眾生故，觀眾生者大悲根本故，大悲根本者不疲倦故，不疲惓者成熟眾生故，成熟眾生者善知自樂故，善知自樂者無希望故，無希望者不染資具故，不染資具者為眾生依故，為眾生依者觀待下劣眾生故，觀待下劣眾生者為救濟故，為救濟者為歸趣故，為歸趣者不卒暴故，不卒暴者善觀察故，善觀察者無怨嫌故，無怨嫌者善調信欲故，善調信欲者無所存故，無所存者善清淨故，善清淨者妙鮮白故，妙鮮白者內離垢故，內離垢者外善清淨故。舍利子！如是堅實難壞，乃至內離於垢外善清淨者，是名信欲具足也。」
The Buddha told Śāriputra: "Complete faith and aspiration means being firm and indestructible, stable and immovable. 'Immovable' means without stumbling, 'without stumbling' means being able to abide well, 'abiding well' means non-regressing, 'non-regressing' means observing sentient beings, 'observing sentient beings' is the root of great compassion, 'the root of great compassion' means being untiring, 'untiring' means maturing sentient beings, 'maturing sentient beings' means knowing one's own joy well, 'knowing one's own joy well' means being without hope, 'being without hope' means not being attached to possessions, 'not being attached to possessions' means being a support for sentient beings, 'being a support for sentient beings' means caring for inferior beings, 'caring for inferior beings' means rescuing them, 'rescuing' means providing refuge, 'providing refuge' means not being hasty, 'not being hasty' means observing well, 'observing well' means being without resentment, 'being without resentment' means well-cultivating faith and aspiration, 'well-cultivating faith and aspiration' means having nothing to cling to, 'having nothing to cling to' means being well purified, 'being well purified' means being wonderfully pure, 'being wonderfully pure' means being internally free from defilements, 'being internally free from defilements' means being externally well purified. Śāriputra, being firm and indestructible up to being internally free from defilements and externally well purified is called complete faith and aspiration."
佛復告舍利子：「菩提心者何相何貌？舍利子！菩提心者無有過失，不為一切煩惱之所染故。菩提心者相續不絕，不為餘乘中所證故。菩提心者堅固難動，不為異論所牽奪故。菩提心者不可破壞，一切天魔不傾敗故。菩提心者常恒不變，善根資糧所積集故。菩提心者不可搖動，必能獨證諸佛法故。菩提心者妙善安住，於菩薩地善安住故。菩提心者無有間斷，不為餘法所對治故。菩提心者譬如金剛，善能穿徹佛深法故。菩提心者勝善平等，於諸眾生種種欲解無不等故。菩提心者最勝清淨，性不染故。菩提心者無有塵垢，發明慧故。菩提心者寬博無礙，含受一切眾生性故。菩提心者廣大無邊，如虛空故。菩提心者無有障礙，令無礙智遍行一切無緣大悲不斷絕故。菩提心者應可親近，為諸智者所稱讚故。菩提心者猶如種子，能生一切諸佛法故。菩提心者為能建立，建立一切喜樂事故。菩提心者發生諸願，由戒淨故。菩提心者難可摧滅，由住忍故。菩提心者不可制伏，由正勤故。菩提心者最極寂靜，由依一切大靜慮故。菩提心者無所匱乏，由慧資糧善圓滿故。復次舍利子！菩提心者即是如來尸羅蘊、三摩地蘊、般羅若蘊、解脫蘊、解脫智見蘊之根本也。又菩提心者，即是如來十力、四無所畏、十八不共佛法之根本也。」
The Buddha further said to Śāriputra: "What are the characteristics and appearances of bodhicitta? Śāriputra, bodhicitta is faultless, as it is not tainted by any afflictions. Bodhicitta is continuous and unbroken, as it is not realized in other vehicles. Bodhicitta is firm and unshakable, as it is not swayed by different doctrines. Bodhicitta is indestructible, as it cannot be defeated by all heavenly māras. Bodhicitta is constant and unchanging, as it accumulates the provisions of good roots. Bodhicitta is unwavering, as it can independently realize all Buddha dharmas. Bodhicitta is well-established, as it is well-established in the bodhisattva stages. Bodhicitta is uninterrupted, as it is not counteracted by other dharmas. Bodhicitta is like a vajra, as it can penetrate the profound Buddha dharmas. Bodhicitta is supremely equal, as it treats all sentient beings' various desires and understandings equally. Bodhicitta is supremely pure, as its nature is undefiled. Bodhicitta is free from dust and defilement, as it gives rise to wisdom. Bodhicitta is vast and unobstructed, as it embraces the nature of all sentient beings. Bodhicitta is boundless and limitless, like space. Bodhicitta is unhindered, as it allows unobstructed wisdom to pervade everything and great compassion without conditions to be unceasing. Bodhicitta should be approached, as it is praised by all the wise. Bodhicitta is like a seed, as it can give rise to all Buddha dharmas. Bodhicitta is able to establish, as it establishes all joyful matters. Bodhicitta gives rise to all vows, due to the purity of precepts. Bodhicitta is difficult to destroy, due to abiding in patience. Bodhicitta cannot be subdued, due to right diligence. Bodhicitta is supremely tranquil, due to relying on all great meditations. Bodhicitta lacks nothing, due to the perfect fulfillment of wisdom provisions."
"Furthermore, Śāriputra! Bodhicitta is the root of the Tathāgata's aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. Moreover, bodhicitta is the root of the Tathāgata's ten powers, four fearlessnesses, and eighteen unique Buddha dharmas."
舍利子言：「菩提心者，謂以此心用菩提為生體故，名菩提心。」
Śāriputra said: "Bodhicitta is called bodhicitta because this mind takes bodhi as its essential nature."
「如是舍利子！諸菩薩摩訶薩成就信欲菩提心故，是名菩提薩埵、是名廣大薩埵、是名極妙薩埵、是名勝出一切三界薩埵、是名身業無失語業無失意業無失、是名身業清淨語業清淨意業清淨、是名身業無動語業無動意業無動。菩薩摩訶薩以具如是諸業淨故，不為天魔及魔軍眾之所嬈轉，從初發一切智心修行正行，地地增勝善巧方便，不為一切世法所動，能為眾生作大導師、作勝導師、作普導師、為大照炬、為大梯隥、為橋為船、為濟度者、為彼岸者、為舍為救、為歸為趣。舍利子！菩薩摩訶薩如是發一切智心故，魔及魔軍不能傾動。」
Thus, Śāriputra! Because bodhisattva mahāsattvas accomplish the faith, aspiration, and bodhicitta, they are called bodhisattvas, great beings, supremely wonderful beings, beings who transcend all three realms. They are said to have faultless physical, verbal, and mental actions; pure physical, verbal, and mental actions; and unwavering physical, verbal, and mental actions. Because bodhisattva mahāsattvas possess such pure actions, they are not disturbed by heavenly māras and their armies. From the initial arousal of the mind of all-knowing wisdom, they practice correctly, skillfully progressing through the stages, unshaken by worldly dharmas. They become great guides for beings, excellent guides, universal guides, great illuminating torches, great stairways, bridges, boats, saviors, those who reach the other shore, shelters, rescuers, refuges, and destinations. Śāriputra! Because bodhisattva mahāsattvas arouse the mind of all-knowing wisdom in this way, māras and their armies cannot shake them.
爾時佛告舍利子：「諸菩薩摩訶薩由具如是淨信欲故，發阿耨多羅三藐三菩提心已，心多淨信，樂覩賢聖、樂聞正法、樂不慳悋，開舒心手而行大施，欣樂大捨樂均普施。於諸眾生心無罣礙、心無穢濁、心無憒亂、心不間雜，於業業報深心奉敬無疑無慮，知黑白法果報不壞，乃至命難不起諸惡，永離殺生、不與取、邪婬行、妄語、乖離語、麁惡語、綺語、貪染、瞋恚、愚癡邪見。為斷如是不善業道，受持奉行十善業道，由具信故於諸沙門若婆羅門，正至正行具德具戒，其心純淨成調順法，具足多聞勤行諮問，修正作意調善寂靜，親近寂滅不起諍訟非不愛語，善知信欲非不善知，善法相應遠諸惡法，不掉不高性離躁動，性離麁言語無浮雜，守念正住心安妙定，善斷有本、不中毒箭、捨離重擔、超度疑慮。及以後有諸佛世尊、菩薩摩訶薩、聲聞獨覺，於如是等善知友所，如實覺已親覲敬仰奉事將遇。行者如是於善知友身行奉事，復以法施而攝受之，宣說妙法示教讚喜，所謂若行柁那得大財富、若行尸羅得生天樂、若好多聞獲得大慧、若修諸定便離繫縛。復為開顯種種微妙清淨勝法，此是布施此布施報，此是慳悋此慳悋報，此是尸羅此尸羅報，此是犯戒此犯戒報，此是忍辱此忍辱報，此是瞋恚此瞋恚報，此是正勤此正勤報，此是懈怠此懈怠報，此是靜慮此靜慮報，此是亂心此亂心報，此是智慧此智慧報，此是惡慧此惡慧報，此身妙行此身妙行報，此身惡行此身惡行報，此語妙行此語妙行報，此語惡行此語惡行報，此意妙行此意妙行報，此意惡行此意惡行報，此善此不善，此應作此不應作，此若作已感得長夜義利安樂，此若作已感得長夜非義非利非安樂果。
At that time, the Buddha said to Śāriputra: "Because bodhisattva mahāsattvas possess such pure faith and aspiration, after they have aroused the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), their minds are filled with pure faith. They delight in seeing the wise and noble ones, in hearing the true Dharma, and in being generous. They open their hearts and practice great giving, rejoicing in great renunciation and impartial universal giving. Towards all sentient beings, their minds are without obstruction, without defilement, without confusion, and without mixture. They deeply respect and honor the law of karma and its results without doubt or worry, knowing that the fruits of good and bad actions are indestructible. Even at the cost of their lives, they do not commit evil acts.
They permanently abandon killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, hatred, delusion, and wrong views. To cut off these unwholesome paths of action, they uphold and practice the ten wholesome paths of action. Due to their faith, they approach śramaṇas and brahmins who are correct in their practice, endowed with virtue and precepts. Their minds are pure and compliant with the Dharma. They are well-learned, diligent in inquiry, cultivate right attention, and are well-disciplined and tranquil. They approach the peaceful state without giving rise to disputes or unloving speech. They understand faith and aspiration well, associate with good dharmas and distance themselves from evil dharmas. They are not restless or arrogant, their nature is free from agitation, free from coarse speech and frivolity. They maintain right mindfulness, their minds are settled in excellent concentration. They cut off the root of existence, are not pierced by poisoned arrows, abandon heavy burdens, and transcend doubt and worry.
When they encounter Buddhas, bodhisattva mahāsattvas, śrāvakas, and pratyekabuddhas in future lives, they realize their true nature and approach them with reverence and respect. In this way, practitioners serve these good spiritual friends in person and also benefit them through the gift of Dharma. They expound the wonderful Dharma, instruct, and bring joy, saying that practicing dāna (giving) leads to great wealth, practicing śīla (morality) leads to rebirth in heavenly realms, being well-learned leads to great wisdom, and cultivating concentration leads to liberation from bondage.
Furthermore, they reveal various subtle, pure, and superior dharmas, explaining: this is giving and its reward, this is miserliness and its consequence; this is morality and its reward, this is breaking precepts and its consequence; this is patience and its reward, this is anger and its consequence; this is right effort and its reward, this is laziness and its consequence; this is meditation and its reward, this is a distracted mind and its consequence; this is wisdom and its reward, this is evil wisdom and its consequence. They explain the excellent physical actions and their rewards, evil physical actions and their consequences, excellent verbal actions and their rewards, evil verbal actions and their consequences, excellent mental actions and their rewards, and evil mental actions and their consequences. They explain what is wholesome and unwholesome, what should be done and what should not be done, what actions lead to long-term benefit and happiness, and what actions lead to long-term harm, loss, and suffering.
「舍利子！行者如是為諸善友宣說是法示教讚喜已，覺知堪任大法器者，即為開示甚深微妙空相應法，所謂空法、無相法、無願法、無行法、無生法、無起法、無我法、無數取法、無壽命法、無眾生法。復為開示甚深緣起，所謂此有故彼有，此生故彼生。無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死愁歎憂苦身心焦惱。如是種種生起純大苦聚。又此無故彼無，此滅故彼滅。謂無明滅故行滅，行滅故識滅，乃至生滅故老死滅，如是乃至純大苦聚滅。
Śāriputra! After the practitioner has thus expounded this Dharma to good friends, instructed, and delighted them, recognizing those who are capable of being great vessels of the Dharma, they then reveal the profound and subtle Dharma associated with emptiness, namely: the Dharma of emptiness, signlessness, wishlessness, non-action, non-arising, non-origination, selflessness, non-grasping, lifelessness, and non-being. They further reveal the profound dependent origination, namely: because this exists, that exists; because this arises, that arises. Ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions aging, death, sorrow, lamentation, suffering, and distress. Thus arises this mass of pure suffering. And because this does not exist, that does not exist; because this ceases, that ceases. That is, with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; and so on up to the cessation of birth, aging and death cease. Thus ceases this mass of pure suffering.
「舍利子！又應為說，此中無有一法是有可得而可滅者。何以故？由彼諸法從因緣生，無有主宰、無有作者、無有受者，從因緣轉，又無一法流轉旋還亦無隨轉。由癡妄故假立三界，從煩惱苦之所流轉但假施設。行者如是如實觀察癡妄之時，無有一法能作餘法。若於是中無有作者，作者不可得故，乃至無有一法流轉旋還，流轉旋還不可得故。舍利子！行者若聞如是甚深法已無疑無慮，善入諸法無罣礙性，是人不著於色、不著受想行識，不著眼色及以眼識、不著耳鼻舌身意法及以意識，皆不可得故。
Śāriputra! It should also be explained that in this, there is not a single dharma that can be obtained and can be extinguished. Why? Because all these dharmas arise from causes and conditions, there is no sovereign, no doer, no experiencer; they turn according to causes and conditions, and there is not a single dharma that flows and returns, nor is there any following. Due to delusion, the three realms are merely designated, and they revolve due to afflictions and suffering, but are only conventionally established. When the practitioner thus observes delusion as it truly is, there is not a single dharma that can produce another dharma. If there is no doer in this, because a doer cannot be found, up to there being no dharma that flows and returns, because flowing and returning cannot be found. Śāriputra! When a practitioner hears such profound Dharma, they have no doubt or worry, and enter well into the nature of all dharmas without obstruction. Such a person does not cling to form, nor to feeling, perception, formations, or consciousness; does not cling to eye, form, or eye-consciousness; does not cling to ear, nose, tongue, body, mind, dharmas, or mind-consciousness, because all these cannot be obtained.
「復次舍利子！菩薩摩訶薩信受如是性空法已，不退見佛、不退聞法、不退奉僧，在在所生不離見佛、不離聞法、不離奉僧，面生佛前猛勵正勤志求善法。是人住正勤已，不戀居家男女眷屬奴婢僕使及諸資具，是人不為婬欲所嬈，速於今生捨盛年樂以淨信心於佛法中出家入道。既出家已，得善知識善伴善友，善住思惟善住信欲。由善住信欲故，善聽聞法堅奉修行，不但言說以為宗極覺慧成就，樂求多聞無有厭足。如所聞法，以無染心為他廣演，於諸利養恭敬名譽情無希望，不捨正義妄為他說，如其所聞如其所住而為說法。於聽法眾起大慈心，於諸眾生起大悲心。舍利子！行者如是有多聞故，不顧身命、少欲知足、寂靜欣樂、易滿易養、樂處空閑，如所聞法觀察其義，依於實義不依於文。為諸天人阿素洛界之所依止，不專為己為諸眾生求於大乘，所謂佛智、無等智、無等等智、勝出一切三界之智。舍利子！我說是人獲得第一不放逸法。
Furthermore, Śāriputra! After bodhisattva mahāsattvas have faith and accept this Dharma of emptiness, they do not regress from seeing the Buddha, hearing the Dharma, or serving the Sangha. Wherever they are born, they are not separated from seeing the Buddha, hearing the Dharma, or serving the Sangha. They appear before the Buddha, vigorously apply themselves, and aspire to good dharmas. Having abided in right diligence, they do not cling to household life, family, servants, or possessions. They are not disturbed by sexual desire and quickly renounce the pleasures of youth in this life, leaving home to enter the path with pure faith in the Buddha's Dharma. After leaving home, they obtain good spiritual friends, good companions, and good associates. They abide well in contemplation and in faith and aspiration. Due to abiding well in faith and aspiration, they listen well to the Dharma and firmly practice it, not merely talking about it as the ultimate goal, but accomplishing wisdom and awakening. They delight in seeking extensive learning without satiation. As they have heard the Dharma, they expound it widely for others with an undefiled mind, without hope for gain, respect, or fame. They do not abandon right principles to speak falsely for others but teach the Dharma as they have heard it and as they abide in it. They generate great loving-kindness towards the Dharma-listening assembly and great compassion towards all sentient beings.
Śāriputra! Because such a practitioner is well-learned, they disregard their body and life, have few desires and are content, delight in tranquility, are easily satisfied and supported, and enjoy dwelling in solitude. They contemplate the meaning of the Dharma as they have heard it, relying on the true meaning and not on the words. They are relied upon by devas, humans, and asuras, and seek the Great Vehicle not just for themselves but for all sentient beings, namely the wisdom of the Buddha, unequaled wisdom, wisdom equal to the unequaled, and wisdom surpassing all three realms. Śāriputra! I say that such a person has attained the foremost Dharma of non-negligence.
「舍利子！云何名為不放逸法？所謂諸根寂靜。何等諸根寂靜？所謂眼見於色不取相貌，如實覺知色味色患及色出離。如是耳所聞聲、鼻所嗅香、舌所嘗味、身所覺觸、意所識法，不取相貌，如實覺知法味法患及法出離。舍利子！如是名為心不放逸。復次不放逸者，調伏自心善護他心，除樂煩惱趣樂正法，不行欲覺、恚覺、害覺，不行貪不善根、瞋不善根、癡不善根，不行身惡行、語惡行、意惡行，不行不如理作意，不行一切惡不善法，此則名為不放逸也。如是舍利子！是諸菩薩摩訶薩既不放逸，能勤修習如理作意，若法是有如實知有，若法是無如實知無，觀察此中何者是有、何者是無？即以慧力如實能知。正修習者聖解脫有，邪修習者聖解脫無。無業報者此則是有，有業報者此則是無。復次眼為是有，有眼者無。耳鼻舌身意，意為是有，有意者無。復次色為無常苦變異法此則是有，色為常住不變不壞此則是無。受想行識無常苦變異法此則是有，受想行識常住不變不壞此則是無。復次無明為緣諸行則有，若無無明諸行則無。乃至以生為緣老死則有，若無生者老死亦無。復次施感大財此則是有，施感貧窮此則是無。持戒生天此則是有，犯戒生天此則是無。聞生大慧此則是有，諸惡慧者能生大慧此則是無。修定離縛此則是有，修定繫縛此則是無。復次若如理作意而有繫縛、不如理作意離繫縛者，此二俱無。若諸菩薩發起正勤菩提則有，若起懶惰菩提則無。若無憍慢出家授記是名為有，若憍慢者寂滅則無。復次遍一切處空性是有，遍一切處有我、數取、眾生、壽命、丈夫等類此則為無。如是舍利子！若諸菩薩摩訶薩行不放逸，能善修習如理作意，世間智者同知是有施設為有，世間智者同知是無施設為無。舍利子，若定說有，非正了知；若定說無，是亦名為非正了知。何以故？諸佛世尊所說實義能隨覺了故。舍利子！諸佛世尊具大智力總攝諸法，安處四種鄔柁南中。何等為四？所謂一切行無常，一切行苦，一切法無我，涅槃寂滅。舍利子！所演一切行無常者，如來為諸常想眾生斷常想故。所演一切行苦法者，如來為諸樂想眾生斷樂想故。所演一切無我法者，如來為諸我想眾生斷我想故。所演寂滅涅槃法者，如來為諸住有所得顛倒眾生斷有所得顛倒心故。舍利子！是諸菩薩摩訶薩若聞如來說一切行為無常者！即能善入畢竟無常。若有聞說一切行苦！則能興厭起離願心。若有聞說諸法無我！則能修習於三摩地妙解脫門。若有聞說寂滅涅槃！則能修習無相三摩地而不非時趣入真際。如是舍利子！若諸菩薩摩訶薩能善修習如是法者，終不退失一切善法，速能圓滿一切佛法。」
Śāriputra! What is meant by the Dharma of non-negligence? It refers to the tranquility of the sense faculties. What is the tranquility of the sense faculties? It means that when the eye sees forms, it does not grasp at their characteristics, but truly understands the flavor, drawbacks, and escape from forms. Similarly, for the ear hearing sounds, the nose smelling odors, the tongue tasting flavors, the body feeling tactile sensations, and the mind cognizing mental objects, one does not grasp at their characteristics, but truly understands their flavor, drawbacks, and escape. Śāriputra! This is called mental non-negligence.
Furthermore, non-negligence means subduing one's own mind and protecting others' minds, removing delight in afflictions and delighting in the true Dharma, not engaging in thoughts of desire, anger, or harm, not acting on the unwholesome roots of greed, hatred, and delusion, not performing evil actions of body, speech, or mind, not engaging in improper attention, and not practicing any evil or unwholesome dharmas. This is called non-negligence.
Thus, Śāriputra! These bodhisattva mahāsattvas, being non-negligent, can diligently cultivate proper attention. If a dharma exists, they know it as it truly is; if a dharma does not exist, they know it as it truly is. They observe what exists and what does not exist, and through the power of wisdom, they can truly know. For those who practice correctly, there is noble liberation; for those who practice incorrectly, there is no noble liberation. For those without karmic retribution, it exists; for those with karmic retribution, it does not exist.
Furthermore, the eye exists, but one who has an eye does not. The same applies to ear, nose, tongue, body, and mind; the mind exists, but one who has a mind does not. Form as impermanent, suffering, and subject to change exists, but form as permanent, unchanging, and indestructible does not exist. The same applies to feeling, perception, formations, and consciousness.
Moreover, when ignorance is a condition, formations exist; when there is no ignorance, formations do not exist. Up to birth as a condition for aging and death; when there is no birth, aging and death also do not exist. Giving that results in great wealth exists, but giving that results in poverty does not exist. Observing precepts leading to rebirth in heavens exists, but breaking precepts leading to rebirth in heavens does not exist. Learning leading to great wisdom exists, but those with evil wisdom generating great wisdom does not exist. Cultivating concentration leading to liberation exists, but cultivating concentration leading to bondage does not exist.
Furthermore, if proper attention leads to bondage and improper attention leads to liberation, both of these do not exist. If bodhisattvas arouse right diligence, bodhi exists; if they arouse laziness, bodhi does not exist. If one without arrogance leaves home and receives a prediction, this exists; if one with arrogance attains extinction, this does not exist. The emptiness nature pervading all places exists, but the existence of self, person, being, life-span, and individual pervading all places does not exist.
Thus, Śāriputra! If bodhisattva mahāsattvas practice non-negligence and can skillfully cultivate proper attention, what the wise in the world collectively know to exist is designated as existing, and what they collectively know not to exist is designated as non-existing. Śāriputra, if one definitely asserts existence, it is not correct understanding; if one definitely asserts non-existence, this is also called incorrect understanding. Why? Because one can realize the true meaning taught by the Buddhas, the World-Honored Ones.
Śāriputra! The Buddhas, the World-Honored Ones, possessing great wisdom power, encompass all dharmas and establish them in four summaries. What are these four? Namely, all conditioned things are impermanent, all conditioned things are suffering, all dharmas are non-self, and nirvana is quiescence. Śāriputra! The Buddha teaches that all conditioned things are impermanent to help beings with the notion of permanence cut off that notion. He teaches that all conditioned things are suffering to help beings with the notion of pleasure cut off that notion. He teaches that all dharmas are non-self to help beings with the notion of self cut off that notion. He teaches the quiescence of nirvana to help beings with inverted views of attainment cut off those inverted minds of attainment.
Śāriputra! When these bodhisattva mahāsattvas hear the Tathāgata teach that all conditioned things are impermanent, they can skillfully enter into ultimate impermanence. When they hear that all conditioned things are suffering, they can generate aversion and the wish to be free from them. When they hear that all dharmas are non-self, they can cultivate the wondrous liberation gate of samādhi. When they hear about the quiescence of nirvana, they can cultivate the signless samādhi without prematurely entering the ultimate reality. Thus, Śāriputra! If bodhisattva mahāsattvas can skillfully cultivate these dharmas, they will never lose any good dharmas and will quickly perfect all Buddha dharmas.
大寶積經卷第三十六