[0341a29] 爾時世尊告彌勒菩薩摩訶薩言：「汝今為佛嚴辦法座，我當昇已說往昔志樂所修諸行，善巧出生諸佛剎土功德莊嚴趣向真實法門。」
[0341b03] 爾時彌勒菩薩即作是念：「今者世尊以何義故令我嚴座，不使阿難大目連等？如何棄捨彼諸聲聞，將非唯為諸菩薩說？或彼聲聞及辟支佛，於此法門而非器故，以是世尊令我敷座？」爾時彌勒菩薩即為如來以神通力化作眾寶師子之座，高四萬由旬，周匝嚴麗，柔軟天衣以敷其上。從其座出種種光明，照此三千大千世界。爾時如來昇其座已，令此世界六種震動。
爾時世尊告長老舍利弗：「菩薩成就四法，能令所願皆得滿足。何等為四？一者發勝志樂，二者於諸眾生起悲愍心，三者發起精進，四者承事善知識。復次舍利弗！菩薩成就一法，令願不退嚴淨佛剎。何謂一法？是菩薩應當樂學不動如來為菩薩時本所修行立弘誓願：『我當所在生處初生之時，若不出家則為欺誑十方諸佛。』如是舍利弗！是諸菩薩應隨順學，若佛出世若不出世，一切生處皆悉決定捨家出家。何以故？而諸菩薩最勝利益所謂出家。舍利弗！樂出家者則能攝取十種功德。何等為十？一者不著諸欲，二者樂阿蘭若，三者行佛所行，四者離凡夫行，五者不著妻子及以財產，六者離惡道因，七者修善趣法，八者宿世善根皆不損減，九者恒為諸天之所歎羨，十者一切鬼神恭敬守護。若菩薩常樂出家，獲得如是十種功德。是故舍利弗！菩薩志求菩提、欲度眾生，常當出家。是名菩薩成就一法。
[0341c02] 「復次舍利弗！菩薩成就二法，令願不退嚴淨佛剎。何等為二？所謂菩薩不樂聲聞地、不求聲聞乘、不愛樂說聲聞乘處、不親近聲聞乘者、不學聲聞戒、不樂宣說共聲聞乘相應之法、亦不勸他行聲聞乘，於緣覺乘亦復如是，唯為佛法勸發眾生成就最上阿耨多羅三藐三菩提。是名為二。舍利弗！若有勸他趣入佛乘，此菩薩則能攝取十種功德。何等為十？
一者得清淨剎無有聲聞及辟支佛， 二者得純一清淨諸菩薩眾， 三者諸佛世尊之所護念， 四者常為諸佛稱名讚歎而為說法， 五者所發之心皆悉廣大， 六者若生天上當作帝釋或梵天王， 七者若生人中作轉輪王， 八者常見諸佛， 九者為諸天人之所愛樂， 十者攝取無量無邊阿僧祇功德。
何以故？舍利弗！若有能令三千大千世界所有眾生一切皆得阿羅漢果、或復置於緣覺之地，若復有能置一眾生於佛菩提，此之功德甚多於彼。何以故？舍利弗！不由聲聞緣覺出現，佛種不斷；世若無佛，則無聲聞及辟支佛。舍利弗！以佛出現令佛種不斷，亦復出生聲聞緣覺。是故舍利弗！菩薩令他住佛乘中，得如是等十種功德、得清淨剎。
[0341c24] 「復次舍利弗！菩薩成就三法，令願3攝受佛剎功德莊嚴。何等為三？
一者尊重愛樂住阿蘭若， 二者無所染著而行法施， 三者堅固安住淨戒律儀。
舍利弗！菩薩堅住戒律得十無畏。何等為十？一者入聚落無畏，二者眾中說法無畏，三者飲食無畏，四者出聚落無畏，五者入寺無畏，六者大眾中食無畏，七者教授無畏，八者親近和上阿闍梨無畏，九者於自眷屬慈心教誨無畏，十者受用衣服飲食臥具醫藥無畏、住戒律者所有言說令他信受。舍利弗！是為菩薩十種無畏。
舍利弗！菩薩說法心無所著，則能攝受十種功德。何等為十？一者不生惡欲，二者不求他人識知，三者不起名聞心，四者於檀越家心不繫著，五者不占護他家，六者於極下劣四事供養而生喜足，七者說法令他信受，八者善神守護，九者不生邪覺，十者起念佛心。是名為十。
舍利弗！菩薩尊敬愛樂住阿蘭若，成就十種功德利益。何等為十？一者遠離世俗言論，二者專習閑靜，三者心緣定境，四者捨諸營務，五者愛樂諸佛，六者恒受禪定喜樂，七者修梵行時無有障礙，八者少用功力而得三昧，九者所受教法未甞忘失，十者所聞法義皆悉了知。是名為十。
「復次舍利弗！菩薩成就四法，令願不退嚴淨佛剎。何等為四？
“Furthermore, Śāriputra! Bodhisattvas who achieve four things will fulfill, without regression, the adornment and purification of [their] buddha field. What four?
一者如說能行如行能說，
1. They are able to act as they speak and speak and they act,
二者常自謙下，
2. They are always ‘self humbling’ [i.e. humble of their own accord, not humbled by an other]
三者遠離慳嫉，
3. They are far removed from miserliness and envy,
四者見他得利心生歡喜。
- When they see others succeed their hearts are joyful.
是名為四。
There are the four.
舍利弗！是菩薩如行能說，有四種利益。何等為四？一者口中常出青蓮花香，二者語業清淨言無錯謬，三者一切世間所共信受，四者攝受諸佛圓滿音聲。是名為四。
Śāriputra! The bodhisattva able to speak as they act have four kinds of benefits. What four? 1) The scent of blue lotus flowers constantly emits from their mouths, 2) the vocal karma is pure and their words are without error, 3) they are believed and trusted by everyone, everywhere, and 4) They are in harmony with (embrace; samgraha) the perfect voice of all buddhas. These are the four.
舍利弗！菩薩謙下有四種利益。何等為四？一者遠離惡趣畜生等身，二者受妙快樂，三者潛謀暴賊俱不能害，四者堪受人天恭敬禮拜。是名為四。
Śāriputra! Bodhisattvas who are ‘self humbling’ have four kinds of benefits. What four? 1) They are far removed from the evil destinies, a ‘reared’ birth (animal; tiryagyoni) or other kinds of bodies, 2) They receive marvelous joy, 3) They ‘quell’ any attempts to injure them and are altogether unable to be harmed, 4) They receive they honor and esteem of humans and gods and they are venerated. These are the four.
舍利弗！菩薩遠離慳嫉有四種利益。何等為四？一者不忘施心，二者於飢饉時作大施主，三者見持戒者來承迎引納，四者若受他施及施於他無有一人而生嫉妬。是名為四。
Śāriputra! Bodhisattvas far removed from miserliness and envy have four kinds of benefits. What four? 1) They do not forget to be generous, 2) In times of famine and hunger they become great donors, 3) Seeing someone who has taken precepts come begging they are quick to give, and 4) If they receive the generosity of others, not one person will become envious.
舍利弗！菩薩見他得利生歡喜心，有四種利益。何等為四？一者常生是心，我攝眾生應與利樂，彼既自得故生歡喜；二者所有財物王難水火劫賊怨親無能侵奪；三者隨所生處財寶諸子皆悉具足，王不嫉忌何況餘人；四者稸用資財俱無窮盡。是名為四。
Śāriputra! Bodhisattvas who see others succeed and their hearts are joyful have four kinds of benefits. What four? 1) They always have this thought [state of mind], ‘I embrace (samgraha) all sentient beings and, because that is already attained, I am joyful, 2) Whatever it may be: the wealth of kings, hardship, the kalpas of [destruction by] Water and Fire, corruption, or the hatred of relatives, nothing is able to invade or seize [them], 3) They go on to be born in locations of wealth and treasure, all perfect, complete children, and kings will not envy them, how much more so other people.
舍利弗！是菩薩成就四法。
Śāriputra! These are the four things bodhisattvas achieve.
復次舍利弗！菩薩成就五法，令願不退嚴淨佛剎。何等為五？
“Furthermore, Śāriputra! Bodhisattvas who achieve five things will fulfill, without regression, the adornment and purification of [their] buddha field. What five?
一者彼菩薩詣說法者而問之言：『修何等行能得佛剎清淨莊嚴？』若得聞已如說修行。
1. If a bodhisattva is expounding upon the dharma they will ask, ‘The cultivation of what practices (could also be read as ‘conditioning’ saṃskārā) are able to attain a buddha-field [of/with] pure adornments?’, and after hearing it explained they will cultivate the practices.
二者菩薩清淨持戒及願力故生佛國中，生彼國已，觀察彼土種種莊嚴眾寶資具，及諸聲聞菩薩大眾諸相微妙，於如來所恭敬尊重。白言：『世尊！菩薩修何等行得廣大佛剎清淨莊嚴？』而彼如來知此菩薩志樂殊勝，即為宣說如是功德成就佛剎。彼得聞已如法修行。
2. The bodhisattva, pure in adherence to discipline, by the power of will to be born in a Buddha Land, upon being born in that land, carefully observes all the various kinds of adornments of that land, the gatherings of jewels, all the minutest details of the Voice Hearers, Bodhisattvas and the great gathering and goes before the Thus Come One reverentially in obeisance and says to them, ‘World Honored One! The bodhisattva cultivates what practices to attain a broad and great, purely adorned buddha field?’ And that Thus Come One, knowing this bodhisattvas superior motivation, will explain for them how to achieve the merit of a Buddha Field like this, and after hearing they will cultivate the practices of such dharma.
三者菩薩有智有行，應淨其智應進其行。云何淨智？謂於能緣及所緣法遠離聲聞緣覺智故。云何進行？謂如所聞必定修行，離不行故。
3. The bodhisattva, having knowledge and having practice (also read as ‘conditioning’ saṃskārā) should purify their knowledge and progress in their practice. What is it to purify knowledge? It is so called because it transcends the wisdom of the Voice Hearers and Solitary Enlightened with its ‘that which is able to condition’ and ‘that which is conditioned’. What is it to progress in practice? It is so called because one definitely cultivates the practices as one has heard and is free from not practicing.
四者菩薩善知有因及知出離言。有因者謂不正思惟，是四顛倒之所依止，為生死因故。言出離者謂正修行，於一切法不起分別，為出離故。
4. The bodhisattva knows well causation and that which is beyond speech. That which has causation is called not correct thought (samyak-saṃkalpa), it is that which the four inverted views (viparyaya) depend, it is the cause of birth and death. To speak of beyond is called correct thought, not giving rise to differentiation among all dharmas because of being beyond.
五者菩薩了知諸佛體性及剎土性俱但有名，名亦寂滅，如是了知不起知想。是名為五。
5. The bodhisattva has understood that the fundamental nature (ātmakatva; dharmatā) of the Buddha and the nature of [Buddha] fields are all just names, and that names are ceased (nirodha). Knowing like this, they do not give rise to knowing or thought.
These are the five.
「復次舍利弗！菩薩成就六法，速得阿耨多羅三藐三菩提，亦能攝取一切世界最上佛剎。何等為六？
“Furthermore, Śāriputra! Bodhisattvas who achieve six things will fulfill, without regression, the adornment and purification of [their] buddha field. What six?
一者此菩薩為大施主，所有珍玩可愛樂物歡喜布施無所悋著。又作是念：『我行大施圓滿大乘，所謂求阿耨多羅三藐三菩提時，一切悉捨心無所著，具足成就菩提資糧。捨自身命尚不生悔，何況財產及妻子等。』舍利弗！何故如來名一切智？謂行菩薩行時於自所有一切皆捨，以是義故得菩提已名一切智。
1. These bodhisattvas are great donors, giving whatever rare, precious, desirable things they have gladly, without attachment. And they think, ‘I am practicing great giving (maha-dana) to fulfill the Great Vehicle (Mahayana). When in so-called ‘search’ of anuttara-samyak-sambodhi, every instance of relinquishment without grasping fully achieves the ‘supplies for awakening’ (bodhi-saṃbhāra). I relinquish my own body, my life, and still no regret arises, what is there to say about wealth and possessions, spouses and children?’
Śāriputra! Why are Thus Come Ones called The All-Knowing (Sarvajña)? When they performed the practices of a bodhisattva, they themselves relinquished everything. It is for this reason that when they attain bodhi (awakening) they are called The All-Knowing.
二者若菩薩在家出家，寧捨身命終不破戒，以此持戒共諸眾生迴向阿耨多羅三藐三菩提。如是持戒自覺歡喜，樂修梵行晝夜安樂，益加求法住正修行，厭怖三界希求出離。雖見出要顧念眾生：『如我所苦彼亦皆然，我當荷茲重擔攝取眾生置於涅槃安樂之處。』如是持戒，自覺喜時獲大悲心，乃至未得一切種智不捨精進如救頭然。
2. Bodhisattvas at home or who have left home, having relinquished their bodies and lives, never break precepts and, this keeping of precepts is, for all sentient beings, transferred (parinirmana) to anuttar-samyak-sambodhi. Keeping precepts like this, there is self-realization and joy. Delighting in the cultivation of ‘Brahmanic practices’ (brahmacarya) day and night tranquilly, they continue to pursue the Dharma and abide in the cultivation of correct practices. Sated and fearful of the Triple Realm, they seek to find a way out. Seeing the importance of getting out, they consider other sentient beings thinking, ‘Just as I suffer, so also do they. I should alleviate the weight of their burdens and embrace sentient beings, creating a place of/for tranquil Nirvana.’ Like this, when they keep precepts, self-realized and joyful, they ‘catch’ the mind of great compassion (mahākaruṇā-citta) will even attain the un-relinquishing drive (vīrya) of all knowledge, as if their head was on fire.
三者菩薩被忍辱鎧，離於高慢得大忍力。若遇罵辱及捶打時，忍心成就不生瞋恨。假使有棒如須彌山，有人執持於億劫中常見打罵，而亦不生怨恨之心。何以故？『彼諸眾生未隨佛學，而我方將隨佛修學。』是故於彼所得打罵，便能增長爾所大悲。『我當為諸眾生被弘誓鎧攝取眾生，令得解脫入於涅槃。是故我今不應瞋恨。』菩薩正住如是忍時，則得成就十種具足。何等為十？一者種姓，二者財產，三者眷屬，四者色相，五者善捨，六者善友，七者得聞正法，八者如說修行，九者臨命終時得見諸佛，十者既見佛已生淨信心。是為十種功德具足。
3. Bodhisattvas are covered with the armor of patience (kṣānti), and free of righteous pride, they attain the great strength of patience. If they encounter scolding, they tolerate it, even if they are struck or beaten, the patient mind they have perfected does not give rise to hatred. Even if they have clubs the size of Mt. Meru, and people bare them for millions of kalpas, constantly beating and scolding them, even then, their mind would not give rise to anger. How so? ‘All those sentient beings are not following the teachings of the Buddha, whereas I am following the teachings of the Buddha.’ For this reason, whatever beating or scolding there is, as it increases, so too shall my great compassion. ‘I should cover myself in the armor of the Vast Vow to embrace all sentient beings for the sake of all sentient beings, in order for the attainment of liberation and entrance into Nirvana. For this reason, I shouldn’t be anger now.’
When bodhisattvas correctly abide in patience like this, then they achieve 10 kinds of ‘perfections’. What are the ten?
1. Clan (status), 2. Wealth, 3. Retinues (social networks), 4. Characteristics of Form (rupa), 5. excellent relinquishment, 6. Excellent friends, 7. attainment of hearing the correct Dharma, 8. as they have heard they will practice, 9. when it comes time to pass away they will get to see all the buddhas, and 10. having seen the buddhas, they will give rise to pure faith. These are the ten kinds of meritorious perfections.
四者菩薩為欲成就。又為一一眾生，盡未來際於生死中，次第修行諸精進行而不疲倦，以自課業及此大悲為一切眾生，於爾所時流轉生死不捨眾生。舍利弗！若有菩薩，十方各如恒沙世界滿中七寶，於念念中奉上如來，如是相續盡未來際；若有菩薩，發大悲心被精進鎧，而此功德復多於彼。舍利弗！菩薩具此精進，得十種勝志樂法。何等為十？一者離凡愚行，二者攝受佛行，三者見生死過，四者住大悲心，五者不退本願，六者少諸疾病，七者順諸佛教，八者薄婬怒癡，九者隨文了義，十者修行成就。是名為十。
4.
五者菩薩作是思惟：『諸佛如來心常在定未曾失念，我應隨佛所行。若心散亂，終不能證佛所行處，是故應當捨離一切心所取著，亦捨一切利養恭敬聚落城邑飲食資生及諸親友，為欲利益諸眾生故不捨眾生，樂阿蘭若住寂靜處，獨行無侶如犀一角。住靜處已起大慈心，初遍一方漸至十方普遍眾生，慈心遍已得入禪定。』舍利弗！若有在家菩薩，以一切樂具，於恒沙劫供養一切恒沙諸佛及比丘眾；若有出家菩薩，行於七步向阿蘭若寂靜之處，而此福德甚多於彼，以能速得大菩提故。舍利弗！菩薩樂住寂靜入禪定者，獲十種功德利益。何等為十？一者得念，二者得慧，三者修行，四者迅辯，五者得陀羅尼，六者善知法生，七者善知法滅，八者戒聚無犯，九者諸天供養，十者不貪他好。是名為十。
5.
六者菩薩善知智慧等流，謂作是念：『智慧以戒為首，白法增長以慧為首，是故菩薩應學智慧。世間所有難作難成，一切工巧、一切醫藥，皆悉遍學，而此智慧不能證入離欲寂滅，亦復不能趣向菩提，非向沙門、非婆羅門、非向涅槃。是故我今應更遍求法藥工巧，以如是智令我得彼究竟寂滅。』彼菩薩求諸法本，不見少法能起於法。以不見故住於寂滅，住寂滅故則無熱惱，無熱惱故了知生死，為眾生故而受彼生，令諸眾生除滅苦故。是名為六。
6.
「復次舍利弗！菩薩成就七法，令願不退嚴淨佛剎。何等為七？一者自捨一切而施，不可得故。二者戒不缺犯，不計著戒故。三者忍辱柔和，而眾生不可得故。四者發起精進，身心不可得故。五者成就禪定，不住禪故。六者智慧圓滿，無分別故。七者隨念諸佛，遠離相故。是名為七。
“Furthermore, Śāriputra! Bodhisattvas who achieve seven things will fulfill, without regression, the adornment and purification of [their] buddha field. What seven? 1. Giving (dana) away everything themselves because there is nothing to be attained, 2. Not breaking precepts (sila) because they are without any attachment to precepts, 3. They are patient (ksanti) and gentle because sentient beings are unable to be attained, 4. They generate determination (virya) because the body and mind are unable to be attained, 5. They are accomplished in meditation (dhyana) because they do not abide in dhyana, 6. Their Wisdom (prajna) is fulfilled, because there is no differentiation, and 7. They are mindfully in accord with all buddhas because they are free from characteristics. These are the seven.”
「復次舍利弗！菩薩成就八法，令願不退嚴淨佛剎。何等為八？一者不樂涅槃，二者施莊嚴具，三者其心廣大，四者尊敬法師，五者不行邪命，六者平等惠施，七者不自矜高，八者不凌蔑他。是名為八。
“Furthermore, Śāriputra! Bodhisattvas who achieve eight things will fulfill, without regression, the adornment and purification of [their] buddha field. What Eight? 1. They do no delight in Nirvana, 2. They give ornaments, 3. Their mind is broad and vast, 4. They honor Dharma teachers, 5. The do not practice wrong livelihood, 6. They are equanimous and kind, 7. They do not praise themselves, and 8. They do not put [praise] themselves over others. These are the eight.”
「復次舍利弗！菩薩成就九法，令願不退嚴淨佛剎。何等為九？一者具身律儀，二者具語律儀，三者具意律儀，四者滅諸貪欲，五者滅諸瞋恚，六者滅諸愚癡，七者不行欺誑，八者為堅固友，九者不輕慢善知識。是名為九。
“Furthermore, Śāriputra! Bodhisattvas who achieve nine things will fulfill, without regression, the adornment and purification of [their] buddha field. What nine? 1. A completely disciplined body, 2. Completely disciplined speech, 3. Completely disciplined thought, 4. the cessation of all craving (taṇhā), 5. the cessation of all anger (aversion, dveṣa), 6. the cessation of all confusion (ignorance, moha), 7. not practicing deception, 8. being a solid friend, and 9. not despising good acquaintances. These are the nine.”
「復次舍利弗！菩薩成就十法，令願不退嚴淨佛剎。何等為十？一者聞地獄苦，但起大悲不生怖畏。二者聞畜生苦，但起大悲不生怖畏。三者聞餓鬼苦，但起大悲不生怖畏。四者聞諸天衰惱，但起大悲不生怖畏。五者聞人中飢饉賊盜怨敵殺害，但起大悲不生怖畏。六者菩薩作如是念：『我於此時當起精進，乃至未得清淨佛剎終不懈慢。』七者『令我剎中飲食衣服隨念即得。』八者『我佛剎中諸眾生等壽命無量。』九者『我佛剎中諸眾生等無彼我心。』十者『我佛剎中所有眾生決定趣向無上菩提。』是名為十。
“Furthermore, Śāriputra! Bodhisattvas who achieve ten things will fulfill, without regression, the adornment and purification of [their] buddha field. What ten? 1. Hearing of the suffering of hell dwellers, they only give rise to great compassion and do not have fear, 2. Hearing of the suffering of animals, they only give rise to great compassion and do not have fear, 3. Hearing of the suffering of hungry ghosts, they only give rise to great compassion and do not have fear, 4. Hearing of the ‘afflictive decay’ of all the gods, they only give rise to great compassion and do not have fear, 5. Hearing of hunger, famine, abuse, theft, hostility, and murder among humans, they only give rise to great compassion and do not have fear, 6. The bodhisattva has this thought, ‘I will now give rise to determination so that the purified buddha field I attain will be forever without limbo [懈慢, the 500 year waiting zone between this world and a buddha field, in which those who are reborn become slothful and proud, and have no desire to transcend].’ 7. ‘In my field food and drink, sustenance and clothing will be attained according to the mind, 8. ‘In my buddha field all sentient beings will have immeasurable lifespans, 9. ‘In my buddha field all sentient beings will be equanimous, without a mind of ‘me’ and ‘that’ [i.e. subject / object]’, 10. ‘Any sentient being in my buddha field is certain to ‘transmigrate’ to unsurpassable bodhi. These are the ten.”
「復次舍利弗！若菩薩執持妙花詣如來所、或佛塔所興供養時，作是願言：『如此妙花色香殊勝，見者欣悅。我成佛時，令我剎中如是種種妙花遍布，及眾寶樹周匝莊嚴。』乃至末香塗香、衣服飲食、寶蓋幢幡、金銀琉璃真珠等寶用供養時，亦應如是迴向佛剎功德莊嚴。以彼菩薩住戒律故，隨心所願皆得成就。
“Furthermore, Śāriputra! If bodhisattvas present sublime flowers to a Thus Come One, or to the stupa of a Buddha, and when they make their offerings they have this thought, ‘Sublime flowers such as these, their color and scent, so extraordinary; delighted, the one who sees them. When I become a Buddha, may there be all kinds of sublime flowers such as these strewn everywhere as offerings within my [Buddha] Field, and groves of jeweled trees surrounding it as adornments.’ As well as when they present fine powered incense, clothing and sustenance, food and drink, jeweled canopies, banners and flags, gold, silver, lapis lazuli, pearl and the rest of the [Seven] Treasures, and use them as offerings, also, like this, they should transfer it (pariṇāmanā) to the ‘Arrays of Virtues’ of their Buddha Field, and by abiding by the precepts, those bodhisattvas attain all their vows in accord with the mind.”
「復次舍利弗！菩薩不求自樂喜他得樂，是故菩薩得菩提時，彼佛剎中所有眾生悉皆具足一向快樂。
「復次舍利弗！菩薩常應普皆攝取十善業道，悉以迴向一切種智。是故菩薩得菩提時，彼佛剎中所有眾生，初生即具十善業道及出離智。
[0343c24] 「復次舍利弗！菩薩隨所至方勸諸眾生，悉皆令趣無上菩提，唯讚佛乘不說二乘及所共法。是故菩薩得菩提時，彼佛剎中所有眾生，決定當得無上菩提，永離聲聞及辟支佛，無量菩薩充滿其國。
[0343c29] 「復次舍利弗！菩薩於他利養終不遮斷，見他得利常生歡喜。是故菩薩得菩提時，彼佛剎中所有眾生，受用資具恒無斷絕，具足獲得大法光明。
[0344a04] 「復次舍利弗！菩薩若見比丘、比丘尼有過犯者終不發揚，但自安住正法之中。是故菩薩得菩提時，彼佛剎中一切無有過失之名。何以故？以彼大眾皆得清淨無過失法。
[0344a08] 「復次舍利弗！菩薩樂法求法不生熱惱，如所聞法正住修行。是故菩薩得菩提時，彼佛剎中眾生生者，求法樂法皆無熱惱，如所聞法隨順修行。
[0344a12] 「復次舍利弗！菩薩絃歌鼓吹種種音樂供養佛塔，以此善根迴向佛剎功德莊嚴。是故菩薩得菩提時，彼佛剎中百千音樂不鼓自鳴。
[0344a15] 「復次舍利弗！菩薩若見失念眾生，令得正念。是故菩薩得菩提時，令諸弟子得禪悅食。
[0344a16] 「舍利弗！如是佛剎功德，具足如來辯才，或一劫或過一劫說不能盡。舍利弗！然我今者隨諸菩薩之所樂欲如是略說，勝志樂者聞已趣向，當得圓滿佛剎功德。
「舍利弗！菩薩成就三法，速得阿耨多羅三藐三菩提，所求佛剎皆得成就。何等為三？一者大願殊勝，二者住不放逸，三者如所聞法起正修行。是名為三。」
[0344a23] 爾時舍利弗白佛言：「世尊！如來希有善說此法。世尊住不放逸故得菩提分法，住修行故得大菩提，住勝願故成就佛剎功德莊嚴。」
[0344a27] 佛告舍利弗：「如是如是，如汝所說。如我往昔以大願力成就佛剎，不放逸故得成菩提。舍利弗！若但言說住於放逸而不修行，彼尚不能至聲聞地，何況能得阿耨多羅三藐三菩提？是故菩薩若欲自知是真菩薩，如菩薩所學應如是學。」
[0344b03] 爾時會中四萬菩薩從座而起，合掌向佛同聲白言：「如佛所說菩薩學處，我當隨學，住不放逸修行成就，滿足大願嚴淨佛剎。」
[0344b07] 爾時世尊熙怡微笑。時舍利弗白佛言：「世尊！以何因緣現此微笑？」
[0344b08] 佛告舍利弗：「汝見此諸善男子師子吼不？」
[0344b09] 舍利弗言：「唯然已見。」
[0344b09] 佛言：「舍利弗！此諸善男子過百千劫，各於異剎得阿耨多羅三藐三菩提，同號願莊嚴，亦如當來師子佛等，其土清淨如無量壽國，唯除壽量。」
[0344b13] 舍利弗言：「彼諸如來壽量幾何？」
[0344b13] 佛言：「彼一一佛皆壽十劫。」