大寶積經 會第二十六

善臂菩薩

後秦三藏法師羅什譯

Translated by Tripiṭaka Master Kumārajīva of the Later Qin

大寶積經卷第九十三

T11n0310_093

如是我聞：

Thus have I heard:

一時佛在王舍城迦蘭陀竹園。爾時有菩薩摩訶薩善男子名曰善臂，來至佛所頭面禮佛足，禮已却坐一面。

Once, the Buddha was staying in the Kalandaka Bamboo Grove in Rajagriha. At that time, there was a Bodhisattva Mahasattva, a good son named Subahu, who came to where the Buddha was, prostrated himself at the Buddha's feet, and after paying his respects, sat down to one side."

爾時世尊告善臂菩薩言：「善男子！是六波羅蜜，菩薩常當具足。何等六？檀波羅蜜、尸波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜。善男子！是六波羅蜜，菩薩常當具足。

"At that time, the World-Honored One said to the Bodhisattva Subahu: 'Good son! These six pāramitās should always be perfected by a bodhisattva. What are the six? Dāna pāramitā (generosity), śīla pāramitā (morality), kṣānti pāramitā (patience), virya pāramitā (determination), dhyāna pāramitā (meditation), and prajñā pāramitā (Wisdom). Good son! These six pāramitās should always be perfected by a bodhisattva.'"

Dāna pāramitā

「善臂！云何菩薩具足行檀波羅蜜？善臂！菩薩於諸聚落，正命求財非邪命求，隨順不逆，不困逼眾生。以求財物而行布施，非為恭敬供養名稱等故而行布施，非羞畏故、非果報故、非生天故、非諛諂故。於持戒毀戒不起毀譽，或是所識或非所識，而於其中以平等心供養恭敬尊重讚歎。亦於持戒毀戒，若親不親、所識不識、若怨非怨，恒以深重敬愛信樂。是菩薩隨其所有常應惠施，有少施少、有多施多、有麁施麁、有細施細、有妙施妙、有不妙施不妙。若以上饌甘饌飲食價直十萬持用施人，或分一錢為十六分持一分用施，其心歡喜，等無差別。善男子！是菩薩於諸乞食者，須食施食，為具足一切智力故。須飲施飲，為斷眾生渴愛力故。須衣施衣，為得無上慚愧衣故。須乘施乘，為得菩薩乘佛乘故。須香施香，為得正覺持戒香故。須華施華，為得如來七覺花故。須末香者施以末香，為得除滅一切眾生不善香故。須塗香者施以塗香，為得無缺戒香身故。須蓋施蓋，為斷眾生煩惱火故。須革簁者施以革簁，為受無量智慧樂故。須床施床，為令眾生得釋梵聖床快樂力故。須坐處者施以坐處，為坐菩提樹下諸魔結使不能壞亂其坐處故。須舍施舍，為令眾生得覆護處無所怖畏得無我力故。以好園觀奉施佛僧，為得無上寂靜禪定力故。持妙供具種種莊嚴施諸佛塔廟，為得三十二相八十種好大丈夫力故。若於佛塔及闇道中然燈施明，為得無量佛眼明故。以種種伎樂供養三寶，為得無量天耳故。以衣鉢施，為得無上端嚴持戒故。以扇澡盥持用施人，為令眾生得涼清淨故。以紙筆墨及高座施，為得無上大智慧故。施病者藥，為除眾生結使病故。以地施他，為令眾生得三乘分甘露界故。造塔形像，為令眾生聽正法故。所有之物速以施人，為得神通捷疾力故。布施清淨，為於無上道中不留難故。常施不絕，為得無斷辯才力故。隨意布施，為令眾生得大悲故。不逼人求財持用布施，為令諸魔外道不能壞亂，自然得成無上道故。菩薩布施，應如上所說而行惠施。若菩薩欲作如上施者，或自無財當生心施，欲得開示無量無邊一切眾生。有力無力如上布施，是我善行、我是妙勝、是我寶物，能令一切世間眾生所有快樂悉得成就，所謂得和合樂。能捨一切無有狐疑，諸所有願悉皆成就得安樂行。若諸世間所有眾生悕望欲得所須之物，我當滿足與之，珍寶金銀衣服錢財猶如山積，飲食之具如大巨海無量無邊。是菩薩於晝夜各三時中，以己所作財施法施所得果報，願與一切眾生共之。令過去未來現在一切有行眾生，生妙國界及出世樂。是人雖作如是布施，終不悕望求其果報。開示如是方便，為化眾生入於善法。

"Subahu! How does a bodhisattva perfect the practice of the perfection of giving (dana paramita)? Subahu! A bodhisattva seeks wealth in villages through right livelihood, not through wrong livelihood. They act in accordance with and not against [the dharma], and do not oppress sentient beings. They give with the wealth they have sought, not for the sake of respect, offerings, or fame, nor out of shame, fear, for future rewards, to be reborn in heaven, or out of flattery. Whether [the recipients] keep or break precepts, whether they are acquainted or not, [the bodhisattva] makes offerings, respects, honors, and praises them with an equal mind. Also, towards those who keep or break precepts, whether they are close or distant, known or unknown, friends or foes, [the bodhisattva] always maintains deep respect, love, faith, and joy."

"This bodhisattva should always give according to what they have: if they have little, they give little; if they have much, they give much; if they have coarse things, they give coarse things; if they have fine things, they give fine things; if they have excellent things, they give excellent things; if they have ordinary things, they give ordinary things. Whether they use food and drink worth a hundred thousand to give to people, or divide a coin into sixteen parts and use one part to give, their heart is equally joyful, without discrimination."

"Good son! This bodhisattva gives food to those who need food, in order to perfect the power of omniscience. They give drink to those who need drink, in order to cut off beings' power of thirst and craving. They give clothes to those who need clothes, in order to attain the supreme garment of shame and modesty. They give vehicles to those who need vehicles, in order to attain the bodhisattva vehicle and the Buddha vehicle. They give incense to those who need incense, in order to attain the fragrance of right awakening and precept-keeping. They give flowers to those who need flowers, in order to attain the Buddha's seven factors of awakening flowers."

"They give powdered incense to those who need it, in order to eliminate all beings' unwholesome fragrances. They give ointments to those who need them, in order to attain a body fragrant with flawless precepts. They give parasols to those who need them, in order to cut off beings' fires of afflictions. They give leather sieves to those who need them, in order to receive the joy of immeasurable wisdom. They give beds to those who need them, in order to enable beings to attain the joyful power of the noble beds of Shakra and Brahma. They give seats to those who need them, so that when sitting under the Bodhi tree, no demons or fetters can disturb their seat."

"They give dwellings to those who need them, in order to enable beings to attain a place of shelter without fear and attain the power of non-self. They offer fine parks and groves to the Buddha and Sangha, in order to attain the supreme power of tranquil meditation. They offer various wonderful adornments to Buddha stupas and shrines, in order to attain the power of a great man with the thirty-two marks and eighty subsidiary signs. They light lamps in Buddha stupas and dark paths, in order to attain the immeasurable clear vision of the Buddha. They make various kinds of music as offerings to the Three Jewels, in order to attain immeasurable divine hearing."

"They give robes and alms bowls, in order to attain supreme and dignified precept-keeping. They give fans and bathing implements to people, in order to enable beings to attain coolness and purity. They give paper, pens, ink, and high seats, in order to attain supreme great wisdom. They give medicine to the sick, in order to eliminate beings' illnesses of fetters. They give land to others, in order to enable beings to attain the nectar realm of the three vehicles. They build stupas and images, in order to enable beings to hear the true Dharma. They quickly give away whatever possessions they have, in order to attain the swift power of spiritual penetrations."

"They give with purity, in order to have no obstacles on the supreme path. They give constantly without interruption, in order to attain the power of uninterrupted eloquence. They give according to their wishes, in order to enable beings to attain great compassion. They do not force others to seek wealth to use for giving, in order to prevent demons and heretics from being able to disrupt [their practice], and to naturally attain the supreme path. Bodhisattvas should practice giving as described above."

"If a bodhisattva wishes to give as described above but has no wealth, they should give mentally, wishing to reveal [the Dharma] to countless beings. Whether they have the ability or not, they should give as described above. This is my good practice, I am excellent, these are my treasures, able to fulfill all the happiness of all beings in the world, namely attaining harmonious joy. They can renounce everything without doubt, and all their wishes will be fulfilled, attaining peaceful practices."

"If there are beings in the world who hope to obtain what they need, I will satisfy them completely, giving jewels, gold, silver, clothes, and money like mountains, and food and drink like vast, immeasurable oceans. This bodhisattva, during the three periods of day and night, shares the karmic results of their material and Dharma giving with all beings. They enable all beings of the past, present and future who have karmic actions to be born in wonderful realms and attain transcendent joy. Although this person gives in this way, they never hope or seek for rewards. They reveal such skillful means in order to transform beings to enter into good dharmas."⁠

[0529b24] 「是菩薩布施時，願令一切眾生得度得解脫，為得一切智具足一切佛法故。若布施布施已，亦願眾生得度得解脫，為得一切智具足一切佛法故。如此布施，若無有力不能學之、不能捨財。是菩薩應如是思惟：『我今當勤加精進，時時漸漸斷除慳貪悋惜之垢。我當勤加精進，時時漸漸學捨財施與，常令我施心增長廣大，乃至生有終不懈怠心常歡喜。』如是菩薩發菩提心、念菩提心、修菩提心、悕望菩提、願求菩提，是名菩薩無量阿僧祇大施大捨大出。何以故？如是布施於諸施中最勝第一。令我未來之世於一切世間所有眾生中，雨法雨、雨甘露雨，施法雨、施甘露雨，出法雨、出甘露雨。

"When this bodhisattva practices giving, they wish for all beings to be liberated and freed, in order to attain omniscience and perfect all Buddha dharmas. After giving, they also wish for beings to be liberated and freed, in order to attain omniscience and perfect all Buddha dharmas. If one lacks the ability to practice such giving and cannot give up wealth, this bodhisattva should reflect thus: 'I should now diligently apply effort, gradually eliminating the defilements of stinginess and miserliness. I should diligently apply effort, gradually learning to give up wealth and practice giving, always causing my mind of giving to grow and expand, up until the end of life never becoming lax and always remaining joyful.'"

"In this way, the bodhisattva gives rise to the bodhicitta, contemplates the bodhicitta, cultivates the bodhicitta, aspires to bodhi, and vows to seek bodhi. This is called the bodhisattva's immeasurable, incalculable great giving, great renunciation, and great emergence. Why? Because such giving is supreme among all forms of giving. It enables me in future lives, among all beings in all worlds, to rain down the Dharma rain, rain down the nectar rain, bestow the Dharma rain, bestow the nectar rain, produce the Dharma rain, and produce the nectar rain."⁠

[0529c09] 「善臂！菩薩摩訶薩如是行施，不以為難、以為喜樂，速疾具足檀波羅蜜。善男子！菩薩不能自以身體支節施於乞者，若自割、若教他割。何以故？若成是業，令彼乞者於大地獄受無量罪故。菩薩摩訶薩不應自惜身體支節。所以者何？欲令乞者遠離廣大不善業故。若有乞士來從菩薩乞索所須，是時菩薩若自無財，不應強逼父母妻子眷屬親戚奴婢取其財物，令其貧匱持以施人。何以故？菩薩摩訶薩欲於一切眾生中行平等慈心故。若菩薩摩訶薩不逼父母妻子眷屬親戚奴婢財物持用惠施，菩薩爾時於眾生中得慈悲心。善男子！菩薩不應於他眾生有慳悋心，以逼他眾生取財惠施，諸佛世尊所不讚歎，何況自割支節施於他人。是名菩薩具足檀波羅蜜。

"Subahu! Bodhisattva Mahasattvas who practice giving in this way do not find it difficult, but rather take joy in it, and swiftly perfect the paramita of giving. Good son! A bodhisattva cannot give their own body parts to beggars, whether by cutting them off themselves or instructing others to do so. Why? Because if this act were completed, it would cause the beggar to receive immeasurable sins in the great hell realms. Bodhisattva Mahasattvas should not be stingy with their own body parts. Why? Because they wish for the beggar to avoid vast unwholesome karma."

"If a beggar comes to a bodhisattva asking for necessities, and at that time the bodhisattva has no wealth, they should not forcibly take possessions from their parents, wife, children, relatives, or servants, making them poor in order to give to others. Why? Because Bodhisattva Mahasattvas wish to practice equal loving-kindness towards all beings. If a Bodhisattva Mahasattva does not force their parents, wife, children, relatives, or servants to give up their possessions for charity, at that time the bodhisattva attains a heart of loving-kindness and compassion towards beings."

"Good son! A bodhisattva should not have a stingy heart towards other beings, forcibly taking possessions from some beings to give to others. This is not praised by the Buddhas and World-Honored Ones, let alone cutting off one's own body parts to give to others. This is called the bodhisattva's perfection of the paramita of giving."⁠

śīla pāramitā

[0529c24] 「善臂！云何菩薩摩訶薩具足尸波羅蜜？善臂！是菩薩於一切眾生，乃至盡形，自不殺生、教他不殺、願不殺生。自不偷盜、教人不偷盜、願不偷盜。自不邪婬、教人不邪婬、願不邪婬。自不妄語、教人不妄語、願不妄語。乃至盡形，自不飲酒、教人不飲酒、願不飲酒。是菩薩於此五戒中常堅持專念，不緩不缺勤加精進。如是恐怖他人、繫縛囚執鞭杖刑戮，於此事中永斷遠離，及兩舌、惡口、妄語、綺語亦復如是。是菩薩如是思惟：『我應於一切眾生生愛念心，猶如父母愛念一子。若我父母以種種苦事弓箭刀杖加害於我，我於是中終不生報。我於一切眾生應如父母愛念一子。』譬如父母妻子別離既久，一旦相見其心歡喜踊躍無量。如是菩薩見一切眾生，其心歡喜亦復如是。是菩薩持不殺戒，欲令眾生得住無學不殺戒故。是菩薩持不盜戒，欲令眾生得住無學不盜戒故。是菩薩持不邪婬戒，欲令眾生得住無學不婬戒故。是菩薩持不妄語戒，欲令眾生得住無學實語戒故。是菩薩持不飲酒戒，欲令眾生得住無學不飲酒戒故。是菩薩持不恐怖戒，為得成就金剛定故。是菩薩持不繫縛戒，欲令一切眾生斷結使縛故。是菩薩持不囚執戒，欲令眾生出五道故。是菩薩持不鞭杖戒，為欲遠離諸魔結使留難得法定故。是菩薩持不刑戮戒，為令身口意得不護業故。是菩薩持不兩舌戒，為得不壞和合眾故。是菩薩持不惡口戒，為得五種梵音聲故。是菩薩持不綺語戒，為得發言說法無障礙故。是菩薩持求畏死眾生戒，欲令一切眾生脫生老病死憂愁悲惱恐怖斷故。是菩薩愛護他物不令漏失戒，為得無上菩提覺定故。有他眾生婦女妻子或被拘錄，爾時菩薩於中救脫，為得不缺法定故。是菩薩若勸他令放，為得心自在故。是菩薩若自放或勸他令放，為坐菩提樹下破壞一切魔結使故。是菩薩若見繫獄眾生，若自放若勸他令放，為得心自在無障礙故。是菩薩若見眾生當得鞭杖，若自放若勸他令放，為得四無所畏故。是菩薩若見眾生當被刑戮，若自放若勸他令放，為得四種法身故。是菩薩持不誑戒，為坐菩提樹下師子座處，一切魔結使不能留難，得法定故。是菩薩善和鬪諍專生歡喜，為得不壞大聖眾故。是菩薩持愛語戒，欲令一切眾生耳聞好語心得歡喜樂故。是菩薩隨愛語說，欲令言不虛故。是菩薩持讀佛文詞戒，為得聖人威德成就大眾故。是菩薩受持於三時中五體歸命一切世間在在處處過去未來現在無量無邊諸佛法僧菩薩戒，為得菩提樹下師子座處不可破壞，專住信精進念定慧，得法定故。是菩薩受持於三時中掃灑遶塔戒，為得具足一切佛法故。是菩薩持讚法戒，為得轉於無上法輪故。是菩薩持讚僧戒，為得大眾圍遶故。是菩薩持三時歸依三寶戒，欲令一切眾生得無上歸依故。是菩薩受持於三時中願使一切世間常有佛法僧菩薩不空者戒，為得無上菩提樂故。是菩薩受持於三時中勸請一切諸佛一切說法戒，為得十住雨法雨故。是菩薩受持於三時中懺悔諸罪捨出諸惡穢污戒，為得斷滅一切愛習氣故。是菩薩受持於三時中和合一切善根戒，為令一切波羅蜜滿足故。是菩薩受持於三時中念一切世間在在處處過去未來現在諸佛聲聞緣覺聖眾菩薩下至六趣眾生所有善根願戒，為得無上菩提資用故。是菩薩受持於三時中願求菩提戒，為得無上菩提正決定故。是菩薩於三時中受持一切善根無上道戒，為得畢定如來力無所畏故。是菩薩受持供給父母師長戒，為得無勝法定故。是菩薩若見恐畏貧窮之人，受持不恐怖供施戒，為得無破壞難論方便故。是菩薩受持救護縣官盜賊水火戒，為得諸力波羅蜜故。是菩薩若見佛緣覺聲聞菩薩神足變化隨而持戒，為得無上神足力故。是菩薩受持護他心身口意業戒，為得如來無量知他心力故。是菩薩若見放逸失念者，所謂失現在未來三乘義者，願起念持不失故。是菩薩持聽法集法說法戒，為得具足四無礙辯故。是菩薩持一切身口意業善根攝受奉行，欲令一切眾生得度得解脫，為得一切智具足一切佛法故。如是善根，願為一切眾生受行，為令眾生得解脫、得一切智，具足一切佛法故。如是持戒不缺不破不荒。若無力勢能修學者，是菩薩應如是思惟：『今我當勤加精進，時時漸漸遠離殺害諸不善法。我復倍加精進，時時漸漸善學持戒令增長滿足，乃至生有終不懈怠、不生憂愁。』善臂！如是菩薩摩訶薩發起菩提心、念菩提心、修菩提道、悕望菩提、願求菩提，是名無量無邊持戒善根。何以故？如此持戒，一切善戒中最勝第一。受持是戒，欲令一切世間所有眾生發起無漏戒、發起無學戒，生無漏戒、生無學戒。善臂！如是菩薩摩訶薩於此持戒，不以為難、以為喜樂，速疾具足尸波羅蜜。

"Subahu! How does a bodhisattva mahasattva perfect the śīla pāramitā (perfection of morality)? Subahu! This bodhisattva, for all sentient beings, until the end of their life, does not kill, teaches others not to kill, and vows not to kill. They do not steal, teach others not to steal, and vow not to steal. They do not engage in sexual misconduct, teach others not to engage in sexual misconduct, and vow not to engage in sexual misconduct. They do not lie, teach others not to lie, and vow not to lie. Until the end of their life, they do not drink alcohol, teach others not to drink alcohol, and vow not to drink alcohol. This bodhisattva firmly upholds and is mindful of these five precepts, without laxity or deficiency, diligently applying effort."

"They permanently abandon and distance themselves from frightening others, binding, imprisoning, beating, and executing, as well as divisive speech, harsh speech, false speech, and frivolous speech. This bodhisattva reflects thus: 'I should generate a loving and mindful heart towards all sentient beings, just as parents love their only child. Even if my parents were to harm me with various painful things like bows, arrows, knives, or sticks, I would never retaliate. I should treat all sentient beings as parents love their only child.' It is like parents and children who have been separated for a long time suddenly meeting again, their hearts filled with immeasurable joy and delight. Similarly, when this bodhisattva sees all sentient beings, their heart is filled with such joy."

"This bodhisattva upholds the precept of not killing, wishing for sentient beings to abide in the non-learner's precept of not killing. This bodhisattva upholds the precept of not stealing, wishing for sentient beings to abide in the non-learner's precept of not stealing. This bodhisattva upholds the precept of not engaging in sexual misconduct, wishing for sentient beings to abide in the non-learner's precept of celibacy. This bodhisattva upholds the precept of not lying, wishing for sentient beings to abide in the non-learner's precept of truthful speech. This bodhisattva upholds the precept of not drinking alcohol, wishing for sentient beings to abide in the non-learner's precept of not drinking alcohol."

"This bodhisattva upholds the precept of not frightening others, in order to attain the vajra-like concentration. This bodhisattva upholds the precept of not binding others, wishing for all sentient beings to cut off the bonds of afflictions. This bodhisattva upholds the precept of not imprisoning others, wishing for sentient beings to escape the five realms of existence. This bodhisattva upholds the precept of not beating others, wishing to be free from the obstacles of Māra's afflictions and attain the concentration on the Dharma. This bodhisattva upholds the precept of not executing others, in order for body, speech, and mind to attain unguarded karma."

"This bodhisattva upholds the precept of not engaging in divisive speech, in order to attain an unbreakable, harmonious assembly. This bodhisattva upholds the precept of not using harsh speech, in order to attain the five kinds of Brahma voice. This bodhisattva upholds the precept of not engaging in frivolous speech, in order to attain unobstructed eloquence in expounding the Dharma. This bodhisattva upholds the precept of protecting beings who fear death, wishing for all sentient beings to be freed from birth, old age, sickness, death, sorrow, lamentation, suffering, and fear."

"This bodhisattva lovingly protects others' possessions without allowing loss, in order to attain the concentration of supreme enlightenment. When other beings' wives and children are detained, at that time the bodhisattva rescues them, in order to attain the unbroken concentration on the Dharma. If this bodhisattva encourages others to release [prisoners], it is to attain mental freedom. If this bodhisattva releases [prisoners] themselves or encourages others to do so, it is to sit under the Bodhi tree and destroy all of Māra's afflictions."

"If this bodhisattva sees imprisoned beings and releases them themselves or encourages others to release them, it is to attain unobstructed mental freedom. If this bodhisattva sees beings about to be beaten and releases them themselves or encourages others to release them, it is to attain the four fearlessnesses. If this bodhisattva sees beings about to be executed and releases them themselves or encourages others to release them, it is to attain the four kinds of Dharmakāya."

"This bodhisattva upholds the precept of not deceiving, in order to sit on the lion throne under the Bodhi tree where no Māras or afflictions can hinder them, attaining concentration on the Dharma. This bodhisattva skillfully reconciles disputes and generates joy, in order to attain an indestructible great noble assembly. This bodhisattva upholds the precept of loving speech, wishing for all sentient beings to hear good words and attain joyful delight in their hearts. This bodhisattva speaks with loving words, wishing for their speech to be truthful."

"This bodhisattva upholds the precept of reading Buddha's words, in order to attain the noble one's dignity and accomplish a great assembly. This bodhisattva upholds the precept of prostrating with five limbs at the three times of day to all Buddhas, Dharmas, Sanghas, and bodhisattvas of all worlds in all places, past, present, and future, in order to attain the indestructible lion throne under the Bodhi tree, abiding solely in faith, diligence, mindfulness, concentration, and wisdom, attaining concentration on the Dharma."

"This bodhisattva upholds the precept of sweeping and circumambulating stupas at the three times of day, in order to perfect all Buddha dharmas. This bodhisattva upholds the precept of praising the Dharma, in order to turn the supreme Dharma wheel. This bodhisattva upholds the precept of praising the Sangha, in order to be surrounded by a great assembly. This bodhisattva upholds the precept of taking refuge in the Three Jewels at the three times of day, wishing for all sentient beings to attain the supreme refuge."

"This bodhisattva upholds the precept of wishing at the three times of day for all worlds to always have Buddhas, Dharmas, Sanghas, and bodhisattvas without emptiness, in order to attain the joy of supreme enlightenment. This bodhisattva upholds the precept of requesting all Buddhas to teach the Dharma at the three times of day, in order to attain the ten abodes and rain down the Dharma rain. This bodhisattva upholds the precept of confessing and abandoning all evil and impure actions at the three times of day, in order to cut off all habitual tendencies of craving."

"This bodhisattva upholds the precept of harmonizing all roots of goodness at the three times of day, in order to perfect all pāramitās. This bodhisattva upholds the precept of vowing for the roots of goodness of all Buddhas, śrāvakas, pratyekabuddhas, noble assemblies, bodhisattvas, and beings of the six realms in all worlds of all places, past, present, and future, at the three times of day, in order to attain the resources for supreme enlightenment. This bodhisattva upholds the precept of vowing for enlightenment at the three times of day, in order to attain the right determination for supreme enlightenment."

"This bodhisattva upholds the precept of all roots of goodness and the supreme path at the three times of day, in order to attain the definite Tathāgata powers and fearlessnesses. This bodhisattva upholds the precept of serving parents and teachers, in order to attain the unsurpassed concentration on the Dharma. When this bodhisattva sees fearful and poor people, they uphold the precept of giving without fear, in order to attain the indestructible skillful means that are difficult to debate. This bodhisattva upholds the precept of protecting against government officials, thieves, water, and fire, in order to attain all the power pāramitās."

"When this bodhisattva sees Buddhas, pratyekabuddhas, śrāvakas, and bodhisattvas using supernatural powers and transformations, they follow and uphold precepts, in order to attain supreme supernatural powers. This bodhisattva upholds the precept of protecting others' mental, verbal, and physical actions, in order to attain the Tathāgata's immeasurable power of knowing others' minds. When this bodhisattva sees those who are negligent and forgetful, namely those who have lost the meaning of the three vehicles in the present and future, they vow to arouse mindfulness and not lose it."

"This bodhisattva upholds the precept of listening to the Dharma, gathering the Dharma, and expounding the Dharma, in order to attain the four kinds of unobstructed eloquence. This bodhisattva upholds and practices all roots of goodness of body, speech, and mind, wishing for all sentient beings to attain liberation, in order to attain omniscience and perfect all Buddha dharmas. They wish to practice such roots of goodness for the sake of all sentient beings, in order for sentient beings to attain liberation, attain omniscience, and perfect all Buddha dharmas."

"Such observance of precepts is without deficiency, without breaking, and without barrenness. If one lacks the strength to learn and practice, this bodhisattva should reflect thus: 'Now I should diligently apply effort, gradually distancing myself from killing and all unwholesome dharmas. I should redouble my efforts, gradually learning to uphold precepts well, causing them to increase and be fulfilled, until the end of life never becoming lax or generating sorrow.'"

"Subahu! Thus does a bodhisattva mahasattva arouse the bodhicitta, contemplate the bodhicitta, cultivate the path of enlightenment, aspire to enlightenment, and vow to seek enlightenment. This is called the immeasurable and boundless roots of goodness of upholding precepts. Why? Because such observance of precepts is supreme and foremost among all good precepts. Upholding these precepts is done wishing for all sentient beings in all worlds to arouse uncontaminated precepts, arouse the precepts of non-learners, generate uncontaminated precepts, and generate the precepts of non-learners. Subahu! Thus does a bodhisattva mahasattva not find this observance of precepts difficult, but rather takes joy in it, swiftly perfecting the śīla pāramitā."

kṣānti pāramitā

[0531a04] 「善臂！云何菩薩摩訶薩具足羼提波羅蜜？是菩薩若自眷屬若他眾生來奪菩薩命者，菩薩爾時於此事中，終不生於瞋報之心。或有他人來奪菩薩財物乃至妻子，若說兩舌惡口妄言綺語，若有恐怖繫縛囚執鞭杖刑戮，以種種苦加於菩薩。菩薩爾時亦復不生還報之心。若奪命根及一切物乃至妻子，若說兩舌惡口妄言綺語、恐怖繫縛囚執鞭杖刑戮，是菩薩思惟如是諸事，是我惡行不善業報自作自受，或過去世，或現在世，若先作已今受果報。我今云何於自果報而瞋於他？復次善臂！菩薩如是思惟：『若有他人奪我命根及諸財物乃至妻子，若說兩舌惡口妄言綺語，若有恐怖繫縛囚執鞭杖刑戮，我於此中不應瞋害加他繫縛冤家。何以故？我今現世受少苦惱尚不愛憙不可適意，云何生瞋加害於他，於當來世受諸罪報，無量無邊百千萬億苦惱甚多，不喜不愛不可適意諸果報也。』

"Subahu! How does a bodhisattva mahasattva perfect the kṣānti pāramitā (perfection of patience)? If this bodhisattva's own relatives or other beings come to take the bodhisattva's life, at that time the bodhisattva will never give rise to thoughts of anger or retaliation regarding this matter. Or if others come to steal the bodhisattva's possessions, even including wife and children, or if they engage in divisive speech, harsh speech, false speech, or frivolous speech, or if there is terror, binding, imprisonment, beating with sticks, or execution, inflicting various sufferings on the bodhisattva - at that time, the bodhisattva also does not give rise to thoughts of retaliation."

"If their life is taken, as well as all possessions including wife and children, or if there is divisive speech, harsh speech, false speech, frivolous speech, terror, binding, imprisonment, beating with sticks, or execution, this bodhisattva reflects on these matters thus: 'This is the karmic retribution for my own evil actions and unwholesome deeds, which I myself have done and must myself experience, either in past lives or in this present life. If I did these things before, I am now experiencing the results. How can I be angry at others for my own karmic retribution?'"

"Furthermore, Subahu! The bodhisattva reflects thus: 'If others take my life and various possessions including wife and children, if they engage in divisive speech, harsh speech, false speech, or frivolous speech, if there is terror, binding, imprisonment, beating with sticks, or execution, I should not become angry or harm others, or bind my enemies in return. Why? Even the little suffering I experience in this present life is already unpleasant, disagreeable, and undesirable. How could I give rise to anger and harm others, only to receive in future lives the retribution of countless, limitless hundreds of thousands of millions of great sufferings, which are unpleasant, disagreeable, and undesirable results?'"⁠

[0531a23] 「復次善臂！菩薩如是思惟：『有命根故斷截命根，有財物故剋奪財物，有妻子故奪其妻子，有耳根故聞兩舌惡口妄言綺語，有此身故有恐怖繫縛囚執鞭杖刑戮。今我自受命根耳根身受苦入，云何以瞋加害於他？』復次善臂！菩薩摩訶薩如是思惟：『眼根即是地大、即是自物、即是法界、即是自性。濕性水、熱性火、動性風，即是己物、即是法界、即是自性。如是一切命，即是壞法、滅法、盡法。如是一切諸根，是苦法、是苦觸法、是受苦法。一切身即是苦法、是苦觸法、是受苦法，即是己物、即是法界、即是己性。我今此命，即是壞法、滅法、盡法、苦法，此六根即是苦觸法、即是惡觸觸。我今云何自於此命壞法滅法盡法，而生瞋恚侵害於他、繫縛冤家？何以故？即是己物、即是法界、即是自性。』復次善臂！菩薩摩訶薩如是思惟：『內眼耳鼻舌身意，非我非我所；外眼耳鼻舌身意，亦非我非我所。云何明智之人，於此六根非我非我所中莊嚴愛著，生於瞋恚加害他人？』復次善臂！菩薩摩訶薩如是思惟：『人中苦少、餓鬼苦多，畜生中苦轉復增多，地獄苦惱無量無邊不可計倍。人中少苦尚不欲受，何況於未來世中受三惡道無量苦惱？是故我今不應生瞋加害於他。』復次善臂！菩薩摩訶薩如是思惟：『我今若能利益一人，尚不應瞋、加害於他、繫縛冤家。何況我當以甚深法義利益一切世間無量眾生發大莊嚴，大莊嚴已得受記別趣於大乘而得具足無上佛法。是佛法中，不應不忍侵害於他、憎嫉鬪訟，此中應行忍辱利益於他，善和鬪訟不懷嫉妬。』善臂！若有善男子善女人乃至阿鼻地獄受諸苦痛，於冤家許尚不應生瞋加害侵毀，何況人中受少苦惱當生瞋害於他？是善男子善女人為他所瞋，罵詈訶責、誹謗輕毀、稱揚惡名，如是諸惡悉應忍之，起慈悲心純淨無垢，欲得如來心故。是菩薩受諸鞭杖恐怖繫縛囚執，於此事中悉應忍之起慈悲心，為於一念中間破一切無明闇障[穀-禾+卵]故。是菩薩受行忍辱慈悲心，欲令一切眾生斷愛恚故。若割耳時亦行忍辱起慈悲心，欲令一切眾生聞法信故。若割鼻時亦行忍辱起慈悲心，為受端嚴無上持戒香故。若截足時亦行忍辱起慈悲心，為得如來四神足故。若截手時亦行忍辱起慈悲心，為欲攝取一切眾生得寂靜故。若分解支節時亦行忍辱起慈悲心，為令具足六波羅蜜故。若挑眼時亦行忍辱起慈悲心，為得慧眼故。若斬首時亦行忍辱起慈悲心，為得如來一切智首故。是菩薩如是忍辱趣向思惟，願令一切眾生得度得解脫，為得一切智具足一切佛法故。如是忍辱。我今趣向思惟已，願令一切眾生得度得解脫，為得一切智具足佛法故。如是忍辱，不破不缺不荒，若無力勢不能學者，是時菩薩應如是思惟：『我今當勤加精進，時時漸漸遠離斷滅不忍之法。今我勤加精進，時時漸漸勤學忍辱，令此忍辱增廣具足，乃至生有終不懈怠不生憂愁。』如是菩薩摩訶薩發菩提心、念菩提心、修菩提心，悕望菩提、願求菩提，是菩薩發起正行如是等無量無邊阿僧祇善忍，欲令一切世間所有眾生，發起無漏忍辱、發起無學忍辱，生無漏忍辱、生無學忍辱。善臂！如是菩薩摩訶薩行於忍辱，不以為難、以為喜樂，速疾具足羼提波羅蜜。

"Furthermore, Subahu! The bodhisattva reflects thus: 'Because there is a life faculty, the life faculty is cut off. Because there are possessions, possessions are seized. Because there are wives and children, wives and children are taken away. Because there are ears, one hears divisive speech, harsh speech, false speech, and frivolous speech. Because there is this body, there is terror, binding, imprisonment, beating with sticks, and execution. Now I myself experience suffering through the life faculty, ear faculty, and body. How could I respond with anger and harm others?'"

"Furthermore, Subahu! The bodhisattva mahasattva reflects thus: 'The eye faculty is the earth element, it is one's own property, it is the dharma realm, it is self-nature. The water element is wet, the fire element is hot, the wind element is moving - these are one's own property, they are the dharma realm, they are self-nature. Thus, all life is subject to destruction, extinction, and cessation. All faculties are subject to suffering, contact with suffering, and the experience of suffering. The entire body is subject to suffering, contact with suffering, and the experience of suffering - it is one's own property, it is the dharma realm, it is one's own nature. This life of mine is subject to destruction, extinction, cessation, and suffering. These six faculties are subject to the contact of suffering, they are the contact of evil touch. How could I, with this life subject to destruction, extinction, and cessation, give rise to anger and harm others or bind my enemies? Why? Because it is one's own property, it is the dharma realm, it is self-nature.'"

"Furthermore, Subahu! The bodhisattva mahasattva reflects thus: 'The internal eyes, ears, nose, tongue, body, and mind are not self, not mine; the external eyes, ears, nose, tongue, body, and mind are also not self, not mine. How could a person of clear wisdom become attached to these six faculties which are not self and not mine, and give rise to anger and harm others?'"

"Furthermore, Subahu! The bodhisattva mahasattva reflects thus: 'There is little suffering in the human realm, much suffering in the realm of hungry ghosts, even more suffering in the animal realm, and immeasurable, boundless, incalculable suffering in the hell realms. If one does not wish to experience even the little suffering in the human realm, how much less would one want to experience the immeasurable suffering of the three evil paths in future lives? Therefore, I should not give rise to anger and harm others.'"

"Furthermore, Subahu! The bodhisattva mahasattva reflects thus: 'If I can benefit even one person, I should not become angry, harm others, or bind my enemies. How much more so when I should benefit all the innumerable beings in the world with profound Dharma teachings, making great adornments, receiving predictions, and entering the Great Vehicle to perfect the unsurpassed Buddha Dharma. Within this Buddha Dharma, one should not be impatient, harm others, or harbor hatred and engage in disputes. One should practice patience to benefit others, skillfully reconcile disputes, and not harbor jealousy.'"

"Subahu! Even if good men and good women were to experience the various sufferings of the Avici hell, they should not give rise to anger, harm, or denigrate their enemies. How much less should one generate anger and harm others when experiencing little suffering in the human realm? When these good men and good women are the objects of others' anger, are scolded, rebuked, slandered, insulted, or have their bad name spread, they should endure all such evils, giving rise to a mind of loving-kindness that is pure and untainted, wishing to attain the mind of the Tathagata."

"When this bodhisattva experiences beatings, terror, binding, and imprisonment, they should endure all of this with a mind of loving-kindness, in order to break through all the darkness of ignorance in a single thought-moment. This bodhisattva practices patience with a mind of loving-kindness, wishing for all beings to cut off love and hatred. When their ears are cut off, they also practice patience with a mind of loving-kindness, wishing for all beings to hear the Dharma and have faith. When their nose is cut off, they also practice patience with a mind of loving-kindness, in order to receive the supreme fragrance of dignified precept-keeping. When their feet are cut off, they also practice patience with a mind of loving-kindness, in order to attain the Tathagata's four bases of supernatural power. When their hands are cut off, they also practice patience with a mind of loving-kindness, in order to gather all beings and attain tranquility. When their limbs are dismembered, they also practice patience with a mind of loving-kindness, in order to perfect the six paramitas. When their eyes are gouged out, they also practice patience with a mind of loving-kindness, in order to attain the wisdom eye. When their head is cut off, they also practice patience with a mind of loving-kindness, in order to attain the Tathagata's omniscient head."

"This bodhisattva practices such patience and reflects thus, wishing for all beings to attain liberation, in order to attain omniscience and perfect all Buddha dharmas. Having reflected on such patience, I now wish for all beings to attain liberation, in order to attain omniscience and perfect the Buddha dharmas. Such patience is unbroken, undamaged, and not barren. If one lacks the strength to learn this, at that time the bodhisattva should reflect thus: 'I should now diligently apply effort, gradually distancing myself from impatience and the dharmas of annihilation. Now I will diligently apply effort, gradually learning patience, causing this patience to increase and be fulfilled, until the end of life never becoming lax or generating sorrow.'"

"Thus does the bodhisattva mahasattva give rise to the bodhicitta, contemplate the bodhicitta, cultivate the bodhicitta, aspire to bodhi, and vow to seek bodhi. This bodhisattva gives rise to right conduct and innumerable, boundless, incalculable good patience, wishing for all beings in all worlds to give rise to uncontaminated patience, give rise to the patience of non-learners, generate uncontaminated patience, and generate the patience of non-learners. Subahu! Thus does the bodhisattva mahasattva practice patience, not finding it difficult but rather taking joy in it, swiftly perfecting the kshanti paramita."

vīrya pāramitā

[0531c29] 「善臂！云何菩薩摩訶薩具足毘梨耶波羅蜜？善臂！是菩薩應如是思惟：『今此十方，一一方面有無量世界，一一世界有無量無邊眾生集聚，無有邊際。我今當發莊嚴，令此眾生得大利益亦令得樂。復次觀知無量眾生利益快樂所緣之法故、發起善根法故，我於無量晝夜，若心放逸、或生餘念、若睡眠時，常念念中增益福德，於一一念中發起無量無邊善根菩提資用。我今當知一一念中發起增益無量善根故，成阿耨多羅三藐三菩提則不為難。今我以此緣故，我見菩薩甚為易得，是故欲得無上道者，乃至盡形不應懈怠。』復次善臂！菩薩摩訶薩如是思惟：『若菩薩於無量無邊世界眾生中，能令一世界眾生得離一切諸苦者，我尚於一一念中發起增益無量善根，何況乃令無量無邊世界眾生遠離斷除生老病死、恩愛別離、冤憎集會、三惡道苦。』復次善臂！菩薩摩訶薩如是思惟：『若菩薩摩訶薩於一念中，欲令無量無邊世界所有眾生遠離斷除一切諸苦者，此菩薩亦於一念之中得發起增益無量善根，況當欲令未來無量無邊阿僧祇劫，無量無邊世界眾生遠離斷除生老病死、恩愛別離、冤憎集會、三惡道苦。』復次善臂！菩薩摩訶薩應如是思惟：『若有人欲得聲聞緣覺法，是人尚得於一一念中發起增益無量無邊善根，何況有善男子善女人欲成就具足佛法無量無邊威德力勢者。善男子善女人四因四緣四境界，於晝夜中若心放逸、或生餘念、若睡眠時，於一一念中修集四無量無邊善根，發起增益菩提資用。我今當知，一一念中發起增益四無量善根，成阿耨多羅三藐三菩提則不為難。以是緣故，我見菩提甚為易得。是故欲得菩提道者，乃至盡形不應懈怠。譬如四大海，若南若北若上若下易得邊際，如是四無量善根大海，菩提資用難得其邊。我今何故不於一一念中發起增益四無量善根大海菩提資用？是故欲成無上道者，乃至盡形不應懈怠。』復次善臂！菩薩摩訶薩如是思惟：『若有師子狐狼、鷲鵲烏鳥、蚊虻蠅蚤，如是等類尚得無上道已，況我今者生於人中而應懈怠？是故欲成無上道者，乃至盡形不應懈怠。』復次善臂！菩薩摩訶薩如是思惟：『乃至百人千人猶尚得成無上道已，而我今者獨不得成。況復十方如恒河沙等現在未來諸佛世尊，已成當成，是故我今乃至盡形不應懈怠。』是菩薩復應如是思惟：『若有法是佛所說、若聲聞說、若菩薩說，乃至狂愚人為佛故說，所謂檀波羅蜜、尸波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜。是菩薩為具足佛法，欲成無上道、欲得一切智，於此法中勤加精進如救頭然，學持通利，思惟分別為他解說，智慧精進一心思惟。』是菩薩若一切眾生有說法之處，乃至刀杖之難，要至其所聽其所說。或有眾生修樂報業，若現世樂、若後世樂，菩薩爾時即以善法妙義如法佐助，於此善法亦復勤加精進。是菩薩自以己身施於眾生，令得自在。譬如四大，一切眾生於中自在隨所須用。菩薩摩訶薩以身施人令他自在，亦復如是。智慧精進乃至刀杖之難，常於佛法僧中，及諸師長、羸老病苦、貧窮無護，增益供養恭敬，使令勤加精進如救頭然。隨眾生心，布施、愛語、利益、同事，隨所攝之，欲得聲聞乘者，調伏安置於聲聞乘；欲得緣覺乘者，調伏安置於緣覺乘；欲得菩薩乘者，調伏安置於菩薩乘；智慧精進如救頭然。是菩薩為善法故、六波羅蜜因緣故，不計寒熱飢渴、蚊虻毒螫、風飄日曝、惡觸誹謗罵詈，種種苦惱疲極睡眠，於此事中乃至盡形終不憶念，智慧精進如救頭然，乃至刀杖之難亦不懈怠。是菩薩為無上道因緣故，能受種種苦，所謂阿修羅、人、三惡道苦，不以為難，智慧精進如救頭然。是菩薩牢強精進意勇堅固，欲出於世成佛無上精進之力。是菩薩欲得毘梨耶波羅蜜、趣向毘梨耶波羅蜜，願令眾生得度得解脫故，為得一切智具足一切佛法故。我今趣向毘梨耶波羅蜜已，願令眾生得度得解脫故，為得知一切智具足一切佛法故，如是精進，不破不缺不荒。若無力勢不能具足學者，是菩薩如是思惟：『我今當勤加精進，時時漸漸斷除懈怠嬾惰。復當勤加精進，時時漸漸善學精進，令此精進增廣具足，乃至生有終不懈怠不生憂愁。』如是菩薩發起菩提心、念菩提心，修菩提心、悕望菩提，是名無量無邊阿僧祇善精進波羅蜜。何以故？如是精進，於餘善法精進中最勝第一。欲令一切世間在在處處所有眾生，發起無漏精進、發起無學精進，生無漏精進、生無學精進。善臂！如是菩薩摩訶薩行於精進，不以為難、以為喜樂，速疾具足毘梨耶波羅蜜。

"Subahu! How does a bodhisattva mahasattva perfect the vīrya pāramitā (perfection of diligence)? Subahu! This bodhisattva should reflect thus: 'Now in the ten directions, in each direction there are immeasurable world systems, and in each world system there are immeasurable, boundless sentient beings gathered together, without limit. I should now generate adornments to enable these sentient beings to gain great benefit and also attain happiness. Furthermore, for the sake of knowing the dharmas that are the conditions for the benefit and happiness of immeasurable sentient beings, and for the sake of generating roots of goodness, I should, throughout immeasurable days and nights, even when my mind is distracted, or other thoughts arise, or during sleep, constantly increase merit in every thought, and in each thought generate immeasurable, boundless roots of goodness as resources for bodhi. I should now know that because I generate and increase immeasurable roots of goodness in every thought, attaining anuttara-samyak-sambodhi is not difficult. For this reason, I see that bodhisattvahood is very easy to attain. Therefore, one who wishes to attain the unsurpassed Way should not be lazy even until the end of one's life.'"

"Furthermore, Subahu! A bodhisattva mahasattva reflects thus: 'If a bodhisattva, among the sentient beings of immeasurable, boundless world systems, can cause the sentient beings of one world system to be freed from all sufferings, I would still generate and increase immeasurable roots of goodness in every thought. How much more so to cause immeasurable, boundless world systems of sentient beings to be far removed from and cut off birth, old age, sickness, death, separation from loved ones, meeting with those one hates, and the sufferings of the three evil paths.'"

"Furthermore, Subahu! A bodhisattva mahasattva reflects thus: 'If a bodhisattva mahasattva, in a single thought, wishes to cause the sentient beings of immeasurable, boundless world systems to be far removed from and cut off all sufferings, this bodhisattva would also generate and increase immeasurable roots of goodness in that single thought. How much more so to wish to cause the sentient beings of immeasurable, boundless world systems in immeasurable, boundless, incalculable future kalpas to be far removed from and cut off birth, old age, sickness, death, separation from loved ones, meeting with those one hates, and the sufferings of the three evil paths.'"

"Furthermore, Subahu! A bodhisattva mahasattva should reflect thus: 'If a person wishes to attain the dharma of śrāvakas and pratyekabuddhas, that person would still generate and increase immeasurable, boundless roots of goodness in every thought. How much more so for a good man or good woman who wishes to accomplish and perfect the immeasurable, boundless power and might of the Buddha's dharma. A good man or good woman, through four causes, four conditions, and four spheres, during day and night, even when the mind is distracted, or other thoughts arise, or during sleep, in every thought cultivates and accumulates four immeasurable, boundless roots of goodness, generating and increasing resources for bodhi. I should now know that generating and increasing the four immeasurable roots of goodness in every thought makes attaining anuttara-samyak-sambodhi not difficult. For this reason, I see that bodhi is very easy to attain. Therefore, one who wishes to attain the Way of bodhi should not be lazy even until the end of one's life. Just as it is easy to reach the limits of the four great oceans, whether south, north, above, or below, the ocean of the four immeasurable roots of goodness, as resources for bodhi, is difficult to fathom its limits. Why do I not now, in every thought, generate and increase the ocean of the four immeasurable roots of goodness as resources for bodhi? Therefore, one who wishes to accomplish the unsurpassed Way should not be lazy even until the end of one's life.'"

"Furthermore, Subahu! A bodhisattva mahasattva reflects thus: 'If lions, foxes, wolves, eagles, magpies, crows, mosquitoes, gadflies, flies, and fleas can attain the unsurpassed Way, how much more so should I, born as a human, be lazy? Therefore, one who wishes to accomplish the unsurpassed Way should not be lazy even until the end of one's life.'"

"Furthermore, Subahu! A bodhisattva mahasattva reflects thus: 'Even if a hundred or a thousand people can accomplish the unsurpassed Way, how could I alone not accomplish it? Moreover, the Buddhas and World-Honored Ones of the ten directions, as numerous as the sands of the Ganges, in the present and future, have accomplished and will accomplish [the Way]. Therefore, I should not be lazy even until the end of my life.'"

"This bodhisattva should further reflect thus: 'If there is a dharma spoken by the Buddha, or spoken by śrāvakas, or spoken by bodhisattvas, or even spoken by a foolish person for the sake of the Buddha, namely the pāramitās of giving, morality, patience, diligence, meditation, and wisdom, this bodhisattva, for the sake of perfecting the Buddha's dharma, wishing to accomplish the unsurpassed Way, wishing to attain all-knowledge, should diligently apply effort to these dharmas as if saving one's head from burning, learning, retaining, and mastering them, contemplating and analyzing them to explain to others, with wisdom and diligence, single-mindedly reflecting.'"

"This bodhisattva, wherever sentient beings are expounding the Dharma, even facing difficulties of knives and sticks, must go there to listen to what is said. If there are sentient beings cultivating karma for happiness, whether happiness in this life or in future lives, the bodhisattva at that time assists them with good dharmas and wonderful meanings according to the Dharma, and also diligently applies effort to these good dharmas. This bodhisattva gives their own body to sentient beings, allowing them freedom. Just as with the four great elements, all sentient beings are free to use them according to their needs. A bodhisattva mahasattva giving their body to others, allowing them freedom, is also like this. With wisdom and diligence, even facing difficulties of knives and sticks, they constantly increase offerings and respect to the Buddha, Dharma, and Sangha, as well as to teachers, the weak, old, sick, suffering, poor, and unprotected, causing them to diligently apply effort as if saving their head from burning. According to the minds of sentient beings, they practice giving, loving speech, beneficial action, and cooperation, guiding them accordingly. For those wishing to attain the śrāvaka vehicle, they tame and establish them in the śrāvaka vehicle; for those wishing to attain the pratyekabuddha vehicle, they tame and establish them in the pratyekabuddha vehicle; for those wishing to attain the bodhisattva vehicle, they tame and establish them in the bodhisattva vehicle; with wisdom and diligence as if saving their head from burning."

"This bodhisattva, for the sake of good dharmas and the causes and conditions of the six pāramitās, does not consider cold, heat, hunger, thirst, mosquitoes, gadflies, poisonous stings, wind, sun, evil touches, slander, abuse, various sufferings, fatigue, or sleep. Regarding these matters, even until the end of their life, they never remember them, applying wisdom and diligence as if saving their head from burning, and even facing difficulties of knives and sticks, they do not become lazy. This bodhisattva, for the sake of the causes and conditions of the unsurpassed Way, can endure various sufferings, namely the sufferings of asuras, humans, and the three evil paths, not considering them difficult, applying wisdom and diligence as if saving their head from burning. This bodhisattva's diligence is firm and strong, their intention brave and steadfast, wishing to appear in the world to accomplish the Buddha's unsurpassed power of diligence."

"This bodhisattva, wishing to attain the vīrya pāramitā, tending towards the vīrya pāramitā, wishes for sentient beings to attain liberation, for the sake of attaining all-knowledge and perfecting all Buddha dharmas. Having now tended towards the vīrya pāramitā, wishing for sentient beings to attain liberation, for the sake of attaining the knowledge of all-knowledge and perfecting all Buddha dharmas, such diligence is not broken, not deficient, not barren. If one lacks the strength and ability to fully learn this, this bodhisattva reflects thus: 'I should now diligently apply effort, gradually eliminating laziness and indolence. I should again diligently apply effort, gradually learning diligence well, causing this diligence to increase and be fulfilled, until the end of life never becoming lazy or generating sorrow.'"

"Thus does a bodhisattva generate the bodhicitta, contemplate the bodhicitta, cultivate the bodhicitta, and aspire to bodhi. This is called the immeasurable, boundless, incalculable, good vīrya pāramitā. Why? Because such diligence is supreme and foremost among other good dharmas of diligence. It wishes to cause all sentient beings in all places in all worlds to generate uncontaminated diligence, generate the diligence of non-learners, give birth to uncontaminated diligence, and give birth to the diligence of non-learners. Subahu! Thus does a bodhisattva mahasattva practice diligence, not finding it difficult but rather taking joy in it, swiftly perfecting the vīrya pāramitā."

dhyāna pāramitā

[0533a12] 「善臂！云何菩薩摩訶薩具足行禪波羅蜜？菩薩若眼見色不取其相，或時眼根為外緣所牽，應正行守護不令隨緣，不留心於無明貪著世間，護持是戒；爾時具足得眼根戒。耳聞聲、鼻嗅香、舌甞味、身覺觸、意知法，亦如是。是菩薩若行住坐臥，若說法若默然，終不遠離寂定之心，善護手足無有散亂，常懷慚愧善護口業，安詳直視，心常寂靜不憙戲笑，善御身口意業令其寂靜。若屏猥處及現露處，無有異心。於所須物衣服飲食臥具醫藥心常知足，易養易滿易可使令。善行寂靜遠離憒閙，於利衰毀譽稱譏苦樂心無有異，不高不下。命及非命亦無異心，無瞋無愛。等視冤家猶如赤子，於忍不忍心常平等。聖聲凡聲寂聲亂聲，亦復如是。憎愛色中心不高下，離染瞋恚愛不愛者，聲香味觸法亦復如是。是菩薩觀欲如骨璅，邪憶想故發起此心。觀欲如肉團，多怨憎故。觀欲如炬火，染著苦法遠離樂故。觀欲如樹上果，多人愛著故。觀欲如假借，不得自在故。觀欲如夢，念念滅故。觀欲如癰，於苦倒中生樂想故。觀欲如鈎，行諸惡法墮惡道故。觀欲如灰河，增益欲染不知足故。是故菩薩如是觀已，離欲惡不善法，有覺有觀離生喜樂，成初禪行。離覺觀，內淨信，心在一處，無覺無觀，定生喜樂，成二禪行。離喜行捨念正智一心，身行樂諸聖人能行能捨，成三禪行。捨苦樂意，先滅憂喜，行捨念淨，成四禪行。於一切眾生思惟樂想，成就無量無邊慈心。於眾生中思惟苦想，成就無量無邊悲心。於眾生中思惟喜想，成就無量無邊喜心。於眾生中捨苦樂想，成就無量無邊捨心。是菩薩不思惟色想，成就空處寂靜行。不思惟空想，成就識處寂靜行。不思惟識想，成就無所有處寂靜行。不思惟無所有處想，成就非有想非無想處寂靜行。是菩薩於入息出息，若隨若住，長時知長、短時知短，成就入息出息寂靜行。是菩薩思惟觀身不淨想，成就不淨寂靜行。是菩薩思惟無常想生老病過，成就無常想寂靜行。思惟食中起無量過患想，成就食不淨想寂靜行。於諸世界城邑聚落種種嚴飾中，思惟分別必歸壞敗想，成就世間不可樂寂靜行。是菩薩內有色想，外觀色少，若好若醜取其相貌，成就初勝處行。是菩薩內有色想，外觀色多，若好若醜取其相貌，成就二勝處行。是菩薩若死若燒，風吹日曝成為灰土，為水所漂，若碎滅磨滅，若斷三有，是名內無色想觀外色少，若好若醜取其相貌，成就第三勝處行。是菩薩內無色想外觀色多，若好若醜取其相貌，成就第四勝處行。是菩薩內無色相，外觀色青無量無邊，愛樂取相，成就第五勝處行。是菩薩內無色想，外觀色赤無量無邊，愛樂取相，成就第六勝處行。是菩薩內無色相，外觀色黃無量無邊，愛樂取相，成就第七勝處行。是菩薩內無色相，外觀色白無量無邊，愛樂取相，成就第八勝處行。是菩薩入是無量無邊地一切處，不念異相，成就初一切處行。是菩薩入無量無邊水火風青黃赤白虛空識一切處，不念異相，成就十一切入處行。是菩薩入苦法時，心緣一切善根，所謂大慈大悲、攝持正法、不斷三寶、莊嚴佛身、清淨梵音、本昔誓願、教化眾生、淨佛世界、坐菩提樹、轉妙法輪、除斷一切眾生結使，其心所緣境界如是。是菩薩入禪定時，離四識住處，不依地大水大火大風大空大識大，亦不依止今世後世，入如是定都無所依。是菩薩入禪，其心愛樂，為欲入於無上解脫定故。是菩薩修行禪定，願令一切眾生得度得解脫故、為得一切智具足一切佛法故。若思惟若思惟已，願令一切眾生得度得解脫故、為得一切智具足一切佛法故。於此禪定若無力能學，是菩薩應如是思惟：『我今應時時漸漸勤加精進遠離亂心，時時漸漸勤加精進學一心，令此一心增廣具足，乃至生有終不懈怠不生愁憂。』是菩薩發起菩提心、念菩提心、修菩提心，悕望菩提、願求菩提，是名菩薩摩訶薩無量無邊善根禪定，欲令一切世間在在處處所有眾生，發起無漏禪定、發起無學禪定，生無漏禪定、生無學禪定。菩薩摩訶薩行是禪定，不以為難、以為喜樂，速疾具足禪波羅蜜。

"Subahu! How does a bodhisattva mahasattva perfect the practice of the dhyāna paramita (perfection of meditation)? When a bodhisattva sees a form with the eye, they do not grasp its characteristics. If at times the eye faculty is drawn by external conditions, they should practice proper guarding and not allow it to follow conditions. They do not dwell on ignorance or attachment to the world, but protect this precept; at that time, they fully attain the precept of the eye faculty. It is the same for hearing sounds with the ear, smelling odors with the nose, tasting flavors with the tongue, feeling sensations with the body, and knowing dharmas with the mind."

"This bodhisattva, whether walking, standing, sitting, or lying down, whether speaking or silent, never departs from a mind of calm concentration. They guard their hands and feet without distraction, always maintain a sense of shame and carefully guard their speech. They gaze straight ahead with composure, their mind always calm and not delighting in laughter. They skillfully control their body, speech, and mind, causing them to be tranquil. Whether in private or public places, their mind remains unchanged. Regarding necessities such as clothing, food, bedding, and medicine, their mind is always content, easily nourished, easily satisfied, and easily instructed."

"They practice tranquility well and stay away from noise and confusion. Their mind remains unchanged in the face of gain and loss, praise and blame, fame and infamy, pleasure and pain, neither elated nor depressed. They have the same attitude towards life and death, without anger or attachment. They view enemies as they would their own children, maintaining an equal mind towards patience and impatience. It is the same for noble sounds and ordinary sounds, peaceful sounds and chaotic sounds. Their mind is neither elated nor depressed amidst things they like or dislike, free from the stains of anger and attachment towards what is loved or not loved. It is the same for sounds, smells, tastes, touches, and dharmas."

"This bodhisattva observes desire as a skeleton, arising from wrong recollection. They observe desire as a lump of flesh, due to its many resentments and hatreds. They observe desire as a torch of fire, because it clings to suffering and is far from joy. They observe desire as fruit on a tree, because many people are attached to it. They observe desire as something borrowed, because one does not have control over it. They observe desire as a dream, because it ceases moment by moment. They observe desire as a boil, because it gives rise to the notion of pleasure amidst suffering. They observe desire as a hook, because it leads to evil actions and falling into evil paths. They observe desire as an ashen river, because it increases desire and craving without satisfaction."

"Therefore, having observed thus, the bodhisattva abandons desire, evil, and unwholesome dharmas. With applied and sustained thought, separated from desire, they give rise to joy and bliss, and accomplish the practice of the first dhyāna. Freed from applied and sustained thought, with inner purification and one-pointedness of mind, without applied and sustained thought, they give rise to joy and bliss born of concentration, and accomplish the practice of the second dhyāna. Separated from joy, they abide in equanimity, mindfulness, and clear comprehension, experiencing bliss with the body, which the noble ones are capable of renouncing, and accomplish the practice of the third dhyāna. Abandoning pleasure and pain, with the previous ending of joy and grief, they practice equanimity and pure mindfulness, and accomplish the practice of the fourth dhyāna."

"Contemplating the idea of happiness for all sentient beings, they accomplish immeasurable and boundless loving-kindness. Contemplating the idea of suffering among sentient beings, they accomplish immeasurable and boundless compassion. Contemplating the idea of joy among sentient beings, they accomplish immeasurable and boundless sympathetic joy. Abandoning the ideas of pleasure and pain among sentient beings, they accomplish immeasurable and boundless equanimity."

"This bodhisattva, not contemplating the idea of form, accomplishes the practice of the sphere of infinite space. Not contemplating the idea of space, they accomplish the practice of the sphere of infinite consciousness. Not contemplating the idea of consciousness, they accomplish the practice of the sphere of nothingness. Not contemplating the idea of nothingness, they accomplish the practice of the sphere of neither perception nor non-perception."

"This bodhisattva, regarding inhalation and exhalation, whether following or abiding, knowing long breaths as long and short breaths as short, accomplishes the practice of mindfulness of breathing. This bodhisattva, contemplating the body as impure, accomplishes the practice of impurity meditation. This bodhisattva, contemplating the idea of impermanence in birth, old age, sickness, and death, accomplishes the practice of impermanence meditation. Contemplating the countless faults in food, they accomplish the practice of meditation on the impurity of food. Regarding the various adornments of cities, towns, and villages in all worlds, they contemplate and discern that they will inevitably decay and be destroyed, accomplishing the practice of meditation on the world as undesirable."

"This bodhisattva, having internal perceptions of form, observes external forms as few, whether beautiful or ugly, taking in their characteristics, and accomplishes the practice of the first sphere of mastery. This bodhisattva, having internal perceptions of form, observes external forms as many, whether beautiful or ugly, taking in their characteristics, and accomplishes the practice of the second sphere of mastery. This bodhisattva, whether dead or burned, blown by wind, scorched by sun, turned to ash and dust, carried away by water, crushed and ground to powder, or with the three existences cut off, is said to have no internal perceptions of form while observing external forms as few, whether beautiful or ugly, taking in their characteristics, and accomplishes the practice of the third sphere of mastery. This bodhisattva, having no internal perceptions of form, observes external forms as many, whether beautiful or ugly, taking in their characteristics, and accomplishes the practice of the fourth sphere of mastery."

"This bodhisattva, having no internal perceptions of form, observes external forms as blue, immeasurable and boundless, delighting in and grasping their characteristics, and accomplishes the practice of the fifth sphere of mastery. This bodhisattva, having no internal perceptions of form, observes external forms as red, immeasurable and boundless, delighting in and grasping their characteristics, and accomplishes the practice of the sixth sphere of mastery. This bodhisattva, having no internal perceptions of form, observes external forms as yellow, immeasurable and boundless, delighting in and grasping their characteristics, and accomplishes the practice of the seventh sphere of mastery. This bodhisattva, having no internal perceptions of form, observes external forms as white, immeasurable and boundless, delighting in and grasping their characteristics, and accomplishes the practice of the eighth sphere of mastery."

"This bodhisattva enters the immeasurable and boundless earth kasina, not thinking of different characteristics, and accomplishes the practice of the first all-encompassing sphere. This bodhisattva enters the immeasurable and boundless water, fire, wind, blue, yellow, red, white, space, and consciousness kasinas, not thinking of different characteristics, and accomplishes the practice of the ten all-encompassing spheres."

"When this bodhisattva enters into suffering dharmas, their mind is connected to all roots of goodness, namely great loving-kindness and compassion, upholding the true Dharma, not cutting off the Three Jewels, adorning the Buddha's body, pure Brahma voice, past vows, teaching and transforming sentient beings, purifying Buddha lands, sitting under the Bodhi tree, turning the wondrous Dharma wheel, and eliminating all sentient beings' fetters. Such are the objects of their mind's contemplation."

"When this bodhisattva enters meditation, they leave behind the four abodes of consciousness, not relying on the great elements of earth, water, fire, wind, space, or consciousness, nor relying on this world or the next world. They enter such a concentration without any reliance. This bodhisattva enters meditation with a mind that delights in it, for the sake of entering the unsurpassed liberation concentration."

"This bodhisattva practices meditation wishing for all sentient beings to attain liberation, and to attain all-knowledge and perfect all Buddha dharmas. Whether contemplating or having contemplated, they wish for all sentient beings to attain liberation, and to attain all-knowledge and perfect all Buddha dharmas. If they lack the strength to learn this meditation, this bodhisattva should reflect thus: 'I should now gradually and diligently apply effort to distance myself from a scattered mind, gradually and diligently apply effort to learn one-pointedness of mind, causing this one-pointedness to increase and be fulfilled, until the end of life never becoming lazy or generating sorrow.'"

"This bodhisattva gives rise to the bodhicitta, contemplates the bodhicitta, cultivates the bodhicitta, aspires to bodhi, and vows to seek bodhi. This is called the bodhisattva mahasattva's immeasurable and boundless roots of goodness in meditation, wishing for all sentient beings in all places in all worlds to give rise to uncontaminated meditation, give rise to the meditation of non-learners, generate uncontaminated meditation, and generate the meditation of non-learners. The bodhisattva mahasattva practices this meditation not finding it difficult but rather taking joy in it, swiftly perfecting the dhyāna paramita."

prajñā pāramitā

[0534a07] 「善臂！云何菩薩摩訶薩具足般若波羅蜜？善臂！若有聰明智慧之人，學已能持、聞已誦習，善學諸法甚深相義亦能分別，如所聞法，聞已思義。有如是等者，菩薩爾時則應親近，恭敬供養尊重讚歎，乃至刀杖不應遠離。是菩薩因學問故、因了義故、因思義故、供養恭敬師和上故，乃至近死終不避難諸苦惱事，所謂飢渴寒熱、蚊虻毒螫、風吹日曝、諸惡觸等、罵詈誹謗。是菩薩於正法中起寶聚想，於說法者起寶藏想，於聽法者起難遭想，於問義者起慧命想，於多學者斷除無明起智慧想，於分別諸法起百千生生慧眼想。是菩薩聞是諸法，受持修學、廣分別已，知陰界入、四聖諦、十二因緣、三世三乘，得如是知。

"Subahu! How does a bodhisattva mahasattva perfect the prajñā pāramitā (perfection of wisdom)? Subahu! If there are intelligent and wise people who can retain what they have learned, recite and practice what they have heard, skillfully learn and distinguish the profound meanings of all dharmas, and contemplate the meaning of what they have heard, the bodhisattva should then draw near to such people, respect, make offerings, honor, and praise them, and should not leave them even in the face of swords and sticks. This bodhisattva, for the sake of learning, for the sake of understanding the meaning, for the sake of contemplating the meaning, and for the sake of making offerings and respecting teachers and elders, will not avoid difficulties and sufferings even when near death, such as hunger, thirst, cold, heat, mosquito and gadfly bites, wind and sun exposure, various evil contacts, scolding, and slander."

"This bodhisattva should view the true Dharma as a collection of jewels, view the Dharma teacher as a treasure trove, view the Dharma listener as a rare encounter, view the questioner of meaning as the life of wisdom, view the learned as cutting off ignorance and giving rise to wisdom, and view the discrimination of all dharmas as giving rise to the wisdom eye for hundreds of thousands of lifetimes. This bodhisattva, having heard these dharmas, retains, cultivates, and extensively discriminates them, and comes to know the aggregates, elements, and sense bases, the Four Noble Truths, the Twelve Links of Dependent Origination, and the Three Vehicles of the three times, attaining such knowledge."

[0534a21] 「云何知界？知二界。有為界、無為界，是名二界。云何有為界？若法生住滅者，是名有為界。云何無為界？若法無生住滅，是名無為界。是名知有為、無為界。復次知三界，善界、不善界、無記界。云何善界？若不貪共不貪、若不恚共不恚、若不癡共不癡，是名善界。云何不善界？若貪共貪、若瞋共瞋、若癡共癡，是名不善界。云何無記界？除善不善，若有餘法，是名無記界。復次知三界，所謂欲界、色界、無色界。云何欲界？地獄、畜生、餓鬼、阿修羅、人、四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天。若於此中欲染貪著，瞋恚愚癡悕望，欲得心所作業，是名知欲界。云何色界？梵天、梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、淨天、少淨天、無量淨天、遍淨天、果實天、少果天、廣果天、無量果天、無想天、無熱天、無惱天、善見天、好善見天、阿迦膩吒天。若於此中，色染愚癡悕望，欲得心所作業，是名色界。云何無色界？空處天、識處天、無所有處天、非有想非無想處天。若於此中，無色染污愚癡悕望，欲得心所作業，是名無色界。是名三界。復次知四界，欲界、色界、無色界、無為界，是名知四界。復次知六界，所謂欲界、恚界、害界、出界、不恚界、不害界，是名知六界。復次知六界，所謂地、水、火、風、空、識界，是名六界。觀地大無常變壞，無堅無牢相，若無常即是苦，若是苦即無我。水火風空識大，無常變壞無堅牢相，若無常即苦，若苦即無我。是名知六界。

"How does one know the realms? One knows two realms: the conditioned realm and the unconditioned realm. These are called the two realms. What is the conditioned realm? Phenomena that arise, abide, and cease are called the conditioned realm. What is the unconditioned realm? Phenomena that do not arise, abide, or cease are called the unconditioned realm. This is knowing the conditioned and unconditioned realms."

"Furthermore, one knows three realms: the wholesome realm, the unwholesome realm, and the neutral realm. What is the wholesome realm? That which is non-greed together with non-greed, non-hatred together with non-hatred, and non-delusion together with non-delusion is called the wholesome realm. What is the unwholesome realm? That which is greed together with greed, hatred together with hatred, and delusion together with delusion is called the unwholesome realm. What is the neutral realm? Excluding the wholesome and unwholesome, any remaining phenomena are called the neutral realm."

"Furthermore, one knows three realms: namely, the desire realm, the form realm, and the formless realm. What is the desire realm? The hell realms, animal realms, hungry ghost realms, asura realms, human realms, the Four Great Kings' Heavens, the Thirty-Three Heavens, the Yama Heavens, the Tusita Heavens, the Nirmanarati Heavens, and the Paranirmita-vasavartin Heavens. If within these, there is desire, attachment, greed, hatred, delusion, craving, and mental actions driven by desire, this is called knowing the desire realm."

"What is the form realm? The Brahma Heavens, Brahma-purohita Heavens, Brahma-parisadya Heavens, Maha-brahma Heavens, Light Heavens, Lesser Light Heavens, Infinite Light Heavens, Light-Sound Heavens, Pure Heavens, Lesser Pure Heavens, Infinite Pure Heavens, Pervasive Pure Heavens, Fruitful Heavens, Lesser Fruit Heavens, Abundant Fruit Heavens, Infinite Fruit Heavens, Non-Percipient Heavens, Non-Heat Heavens, Non-Affliction Heavens, Good-Seeing Heavens, Good-Looking Heavens, and Akanistha Heavens. If within these, there is attachment to form, delusion, craving, and mental actions driven by desire, this is called the form realm."

"What is the formless realm? The Infinite Space Heavens, Infinite Consciousness Heavens, Nothingness Heavens, and Neither-Perception-Nor-Non-Perception Heavens. If within these, there is formless defilement, delusion, craving, and mental actions driven by desire, this is called the formless realm. These are called the three realms."

"Furthermore, one knows four realms: the desire realm, the form realm, the formless realm, and the unconditioned realm. This is called knowing the four realms."

"Furthermore, one knows six realms: namely, the realm of desire, the realm of hatred, the realm of harm, the realm of renunciation, the realm of non-hatred, and the realm of non-harm. This is called knowing the six realms."

"Furthermore, one knows six realms: namely, the realms of earth, water, fire, wind, space, and consciousness. These are called the six realms. One observes that the earth element is impermanent, changing, and destructible, without solidity or firmness. If it is impermanent, it is suffering; if it is suffering, it is non-self. The water, fire, wind, space, and consciousness elements are also impermanent, changing, and destructible, without solidity or firmness. If they are impermanent, they are suffering; if they are suffering, they are non-self. This is called knowing the six realms."

[0534b21] 「是菩薩聞如是法已，受持修學廣分別已，即知五陰。所謂色陰、受想行識陰。色如水沫，即是生滅不得久住。受如水泡，即是生滅不得久住。想如野馬，即是生滅不得久住。行如芭蕉，即是生滅不得久住。識如幻化，即是生滅不得久住。是名知五陰。

"After hearing such dharmas, this bodhisattva retains, cultivates, studies, and extensively discriminates them, and then knows the five aggregates. These are the form aggregate, and the feeling, perception, formation, and consciousness aggregates. Form is like foam, it arises and ceases and cannot abide for long. Feeling is like a bubble, it arises and ceases and cannot abide for long. Perception is like a mirage, it arises and ceases and cannot abide for long. Formations are like a plantain tree, they arise and cease and cannot abide for long. Consciousness is like an illusion, it arises and ceases and cannot abide for long. This is called knowing the five aggregates."

[0534b27] 「是菩薩聞是法已，受持修學廣分別已，即知內入。所謂眼入、耳鼻舌身意入，是名內六入。眼入即是苦法老法死法、空無我無我所、熾然三毒。生老病死憂悲苦惱亦能熾然諸苦惱法，耳鼻舌身意亦如是，熾然三毒乃至諸苦。是名知內六入。復次知外六入，眼所見色是名外六入，耳所聞聲、鼻所嗅香、舌所甞味、身所覺觸、意所知法，是名外六入。眼所見色是外入，不堅牢性、無所依止、亦無勢力，一切無常，如實非不如實，如幻如化。耳所聞聲、鼻所嗅香、舌所甞味、身所覺觸、意所知法亦如是，是名知外六入。

"After hearing this dharma, the bodhisattva retains, cultivates, studies, and extensively discriminates it, and then knows the internal sense bases. These are the eye, ear, nose, tongue, body, and mind sense bases, which are called the six internal sense bases. The eye sense base is a dharma of suffering, aging, and death; it is empty, without self, and without anything belonging to a self; it blazes with the three poisons. Birth, old age, sickness, death, sorrow, lamentation, suffering, and distress can also cause the dharmas of suffering to blaze. The ear, nose, tongue, body, and mind are also like this, blazing with the three poisons up to all sufferings. This is called knowing the six internal sense bases."

"Furthermore, one knows the six external sense bases. The forms seen by the eye are called the six external sense bases, the sounds heard by the ear, the odors smelled by the nose, the flavors tasted by the tongue, the tactile sensations felt by the body, and the dharmas known by the mind are called the six external sense bases. The forms seen by the eye are external sense bases, they are of an insubstantial nature, without support, and without power. All are impermanent, as they truly are and not otherwise, like illusions and magical creations. The sounds heard by the ear, the odors smelled by the nose, the flavors tasted by the tongue, the tactile sensations felt by the body, and the dharmas known by the mind are also like this. This is called knowing the six external sense bases."

[0534c10] 「是菩薩聞如是法已，受持修學廣分別已，即知四聖諦。所謂苦聖諦、集聖諦、滅聖諦、道聖諦，是名四聖諦。云何苦聖諦？若五陰、六界、內六入、外六入，是名苦。此苦無常，喻如怨賊，如癰如箭、如獄閉繫、如器壞敗，是不自在即是無我。得如是知已，是名知苦聖諦。云何集聖諦？所謂貪恚癡慢我慢專取於我，決定計我常住不壞。我即是色、我異於色。我即是想、我異於想。我是想非想、我異想非想。我即是陰、我異於陰。我中有陰、陰中有我。我即是界入、我異界入。我中有界入、界入中有我。我即是受、我異於受。我即是知、我異於知。我是無受、我異無受。我是色少、我異色少。我是色多、我異色多。我是常、我是無常。我是常無常、我是非常非無常。我是有邊、我是無邊、我是有邊無邊、我是非有邊非無邊。死後如去、死後不如去、死後亦如去亦不如去、死後非如去非不如去。命即是身、身即是命。此眾生從何處來、去至何處？此諸眾生即是斷滅非有相續，自作自受、他作他受。計有我者即有我所，有我所者即是有我。如是攝取我見身見，若結若使、若我我所。我受貪恚癡本，若總身口意業、若福業若罪業、若欲界業、若色無色界業，是名集聖諦。云何滅聖諦？若貪恚癡盡、我我所盡、受取有盡，是名滅聖諦。云何道聖諦？若見苦集盡，思惟一切有為過患，見涅槃寂靜，所作已辦，住如是法時，正見、正思惟、正語、正業、正命、正精進、正念、正定，是名道聖諦。如是知四聖諦，是菩薩分別思惟四聖諦時，見有為法是苦、是無常、是空、是無我。見無為法能為覆護、是舍是依，雖作是觀不證涅槃。如是知四聖諦。

After hearing such dharmas, this bodhisattva retains, cultivates, studies, and extensively discriminates them, and then knows the Four Noble Truths. These are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path, which are called the Four Noble Truths.

What is the Noble Truth of Suffering? The five aggregates, six elements, six internal sense bases, and six external sense bases are called suffering. This suffering is impermanent, like an enemy, like a boil, like an arrow, like imprisonment, like a broken vessel. It is not self-controlled and thus is without self. When one knows this, it is called knowing the Noble Truth of Suffering.

What is the Noble Truth of the Origin of Suffering? It refers to greed, hatred, delusion, pride, self-conceit, and clinging to the self, firmly believing in a permanent and indestructible self. Notions such as "I am form," "I am different from form," "I am perception," "I am different from perception," "I am neither perception nor non-perception," "I am different from neither perception nor non-perception," "I am the aggregates," "I am different from the aggregates," "I exist within the aggregates," "The aggregates exist within me," "I am the elements and sense bases," "I am different from the elements and sense bases," "I exist within the elements and sense bases," "The elements and sense bases exist within me," "I am feeling," "I am different from feeling," "I am knowledge," "I am different from knowledge," "I am without feeling," "I am different from without feeling," "I am little form," "I am different from little form," "I am much form," "I am different from much form," "I am permanent," "I am impermanent," "I am both permanent and impermanent," "I am neither permanent nor impermanent," "I have limits," "I am limitless," "I am both limited and limitless," "I am neither limited nor limitless," "After death I go on," "After death I do not go on," "After death I both go on and do not go on," "After death I neither go on nor do not go on," "Life is the body," "The body is life," "Where do these beings come from and where do they go?" "These beings are annihilated and do not continue," "One creates and experiences for oneself," "Others create and others experience." Those who believe in a self have a sense of possession, and those who have a sense of possession believe in a self. Such grasping at views of self and body, whether as fetters or as tendencies, whether as "I" or "mine," the root of greed, hatred, and delusion, all actions of body, speech, and mind, whether meritorious or non-meritorious deeds, whether actions of the desire realm or of the form and formless realms - this is called the Noble Truth of the Origin of Suffering.

What is the Noble Truth of the Cessation of Suffering? It is the exhaustion of greed, hatred, and delusion, the exhaustion of "I" and "mine," the exhaustion of grasping and becoming. This is called the Noble Truth of the Cessation of Suffering.

What is the Noble Truth of the Path? It is seeing the cessation of suffering and its origin, contemplating the faults of all conditioned phenomena, seeing the tranquility of nirvana, accomplishing what needs to be done, and abiding in such dharmas: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the Noble Truth of the Path.

Thus knowing the Four Noble Truths, when this bodhisattva discriminates and contemplates the Four Noble Truths, they see conditioned phenomena as suffering, impermanent, empty, and without self. They see unconditioned phenomena as capable of providing protection, as a shelter and support. Although they observe thus, they do not realize nirvana. This is how one knows the Four Noble Truths.

[0535a13] 「是菩薩聞如是法已，受持修學廣分別已，即知十二因緣。所謂無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死，是名十二因緣。若不知不見四聖諦、十二因緣，是名無明。若有身口意業，若福業、若罪業，若欲界繫、色無色界繫，是名行。若有心意識，是名識。若有受想思觸思惟，是名名。若有四大、四大所造色，從歌羅羅乃至化生，若作色、非作色，是名色。名色合故名名色。若眼耳鼻舌身意，是名六入。若眼緣色生眼識，三法和合故生觸，是名觸。若有苦受、樂受、不苦不樂受，是名受。若有愛染，是名愛。若有愛見戒取，是名取。若有色受想行識，是名有。若此有發起，是名生。若此有衰變，是名老。若此有滅壞，是名死。菩薩如是分別思惟十二因緣，見聞覺知地非是我不生愛著，我非地不生愛著，亦非悕望。水火風空識亦如是。見聞覺知涅槃非我不生愛著，我非涅槃不生愛著，亦非悕望。是菩薩見諸法從因緣起，知三解脫門，廣修學見諸法空、無相、無作。是菩薩見諸法從因緣起，知寂滅樂，精勤修學廣分別已，則無明滅。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死滅。如是菩薩雖觀十二因緣起滅而不證於滅。菩薩如是知十二因緣。

"After hearing such dharmas, this bodhisattva retains, cultivates, studies, and extensively discriminates them, and then knows the Twelve Links of Dependent Origination. These are: ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, and birth conditions aging and death. These are called the Twelve Links of Dependent Origination."

"Not knowing and not seeing the Four Noble Truths and the Twelve Links of Dependent Origination is called ignorance. If there are actions of body, speech, and mind, whether meritorious or non-meritorious deeds, whether bound to the desire realm or the form and formless realms, these are called formations. If there is mind, thought, and consciousness, this is called consciousness. If there is feeling, perception, volition, contact, and deliberation, this is called name. If there are the four great elements and forms created by the four great elements, from the kalala stage to spontaneous birth, whether created form or uncreated form, this is called form. The combination of name and form is called name-and-form. The eyes, ears, nose, tongue, body, and mind are called the six sense bases."

"When the eye, conditioned by form, gives rise to eye-consciousness, and the three factors come together to produce contact, this is called contact. If there is pleasant feeling, unpleasant feeling, or neither pleasant nor unpleasant feeling, this is called feeling. If there is desire and attachment, this is called craving. If there is clinging to desire, views, and precepts and observances, this is called clinging. If there is form, feeling, perception, formations, and consciousness, this is called becoming. When this becoming arises, it is called birth. When this becoming declines, it is called aging. When this becoming ceases, it is called death."

"The bodhisattva discriminates and contemplates the Twelve Links of Dependent Origination in this way. Seeing, hearing, perceiving, and knowing that earth is not self, they do not give rise to attachment; that self is not earth, they do not give rise to attachment; nor do they hope for it. It is the same for water, fire, wind, space, and consciousness. Seeing, hearing, perceiving, and knowing that nirvana is not self, they do not give rise to attachment; that self is not nirvana, they do not give rise to attachment; nor do they hope for it."

"This bodhisattva sees that all dharmas arise from causes and conditions, knows the three doors of liberation, and extensively cultivates and sees that all dharmas are empty, signless, and wishless. This bodhisattva sees that all dharmas arise from causes and conditions, knows the bliss of cessation, and after diligently cultivating and extensively discriminating, ignorance ceases. When ignorance ceases, formations cease. When formations cease, consciousness ceases. When consciousness ceases, name-and-form cease. When name-and-form cease, the six sense bases cease. When the six sense bases cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, clinging ceases. When clinging ceases, becoming ceases. When becoming ceases, birth ceases. When birth ceases, aging and death cease. In this way, although the bodhisattva observes the arising and ceasing of the Twelve Links of Dependent Origination, they do not realize cessation. This is how the bodhisattva knows the Twelve Links of Dependent Origination."

[0535b12] 「是菩薩聞是法已，一心受持修學，廣分別已即知三世，所謂過去、未來、現在。云何過去世？若法生已滅，是名過去世。云何未來世？若法未生未起，是名未來世。云何現在世？若法生已未滅，是名現在世。是菩薩念過去世諸不善根，輕毀可惡背捨離之。未來不善根，當受不善果報，不喜不愛不可適意。現在不善根，當令不起。是菩薩能攝護身口意業及六情根，常起善業無有中間。於過去善根，是菩薩菩提心，專念菩提、悕望菩提、欲得菩提，以深重愛樂願一切眾生得度得解脫，為得一切智具足一切佛法故。未來世現在世亦如是，常不離是心，終不懈怠失念放逸。若過去世陰界入等，即是滅盡、不實不在、無我無我所。若未來世陰界入等，是未生未起，無我無我所。若現在陰界入，是念念不住。何以故？世法無有一念住者。若有一念，是一念中亦有生住滅，是生住滅亦復不住。如生住滅中有內外陰界入，是內外陰界入亦有生住滅。若如是不住者，即是非我非我所。若過去世滅盡、不實不在、非我非我所。若未來世未生未起，非我非我所。若現在念念不住，是非我非我所。若見三世非我非我所，是名實智慧者。不見我我所、是我我所，是即於諸有行無我無我所，行離欲想、行斷想行滅想，雖作是行不證涅槃。是名知三世。

"After hearing this dharma, the bodhisattva wholeheartedly retains, cultivates, and studies it. Having extensively discriminated it, they come to know the three times, namely past, present, and future. What is the past? Phenomena that have arisen and ceased are called the past. What is the future? Phenomena that have not yet arisen or occurred are called the future. What is the present? Phenomena that have arisen but not yet ceased are called the present."

"This bodhisattva contemplates the unwholesome roots of the past, despising and rejecting them. For future unwholesome roots, they know they will lead to undesirable, unpleasant, and disagreeable results. For present unwholesome roots, they ensure they do not arise. This bodhisattva is able to protect and guard the actions of body, speech, and mind, as well as the six sense faculties, constantly giving rise to wholesome actions without interruption."

"Regarding past wholesome roots, this bodhisattva's bodhicitta is focused on bodhi, aspires to bodhi, and desires to attain bodhi, with deep love and joy wishing for all sentient beings to attain liberation, in order to attain omniscience and perfect all Buddha dharmas. It is the same for the future and present; they never depart from this mind, never becoming lazy, forgetful, or negligent."

"The aggregates, elements, and sense bases of the past have ceased, are unreal, non-existent, without self or anything belonging to a self. The aggregates, elements, and sense bases of the future have not yet arisen or occurred, without self or anything belonging to a self. The present aggregates, elements, and sense bases do not abide even for a moment. Why? Because worldly phenomena do not abide even for a single moment. If there were a single moment, within that moment there would still be arising, abiding, and ceasing, and this arising, abiding, and ceasing also does not abide."

"Just as there are internal and external aggregates, elements, and sense bases within arising, abiding, and ceasing, these internal and external aggregates, elements, and sense bases also have arising, abiding, and ceasing. If they do not abide in this way, then they are neither self nor belonging to a self. The past that has ceased, is unreal and non-existent, is neither self nor belonging to a self. The future that has not yet arisen or occurred is neither self nor belonging to a self. The present that does not abide even for a moment is neither self nor belonging to a self."

"One who sees the three times as neither self nor belonging to a self is called one with true wisdom. Not seeing self or belonging to a self, or 'this is self' or 'this belongs to self,' they practice non-self and non-possession regarding all conditioned phenomena, practice the perception of dispassion, the perception of cessation, and the perception of relinquishment. Although they practice thus, they do not realize nirvana. This is called knowing the three times."

[0535c10] 「是菩薩聞是法已，受持修學廣分別已，即知三乘。所謂天乘、梵乘、聖乘。云何天乘？初禪二禪三禪四禪，是名天乘。云何梵乘？慈悲喜捨是名梵乘。云何聖乘？正見、正思惟、正語、正業、正命、正精進、正念、正定，是名聖乘。是菩薩時時修集天乘梵乘聖乘，教化眾生令住三乘，是時自身不證解脫，是名知三乘。復次知三乘，所謂聲聞乘、緣覺乘、大乘。云何聲聞乘？軟根解脫，於一念中離三有窟宅，樂欲出世欲得涅槃見寂滅處，勤加精進如救頭然。若其未解四聖諦者，欲以智箭射四諦的，欲證欲解以深欲精進，是名聲聞乘。云何辟支佛乘？中根解脫，欲得寂靜獨在一處，而自利益入寂靜定，方便分別十二因緣，欲得緣覺道、欲證緣覺，是名緣覺乘。云何大乘？上根解脫，欲令一切眾生得度得解脫，為得一切智具足一切佛法六波羅蜜，欲利益一切世界，欲斷一切眾生苦惱，於一切世界五欲樂中心尚輕賤，何況世間無量諸苦。欲令眾生持無上戒，欲得聞見大乘經典，受持修學思惟分別，讀誦令利，勤加精進。若有菩薩修四攝法應往親近，欲令眾生攝真智慧安住四攝。常欲得聞諸深法要，受持分別。欲令一切入於禪定，自捨己樂利益眾生，欲以自力隨他所樂令住三乘。雖作是化，常自安住無上道中，不壞不動心如金剛。常願欲得無上菩提，願求菩提是名大乘。是名知三乘。

"After hearing this dharma, the bodhisattva retains, cultivates, studies, and extensively discriminates it, and then knows the three vehicles. These are the heavenly vehicle, the Brahma vehicle, and the noble vehicle. What is the heavenly vehicle? The first, second, third, and fourth dhyanas are called the heavenly vehicle. What is the Brahma vehicle? Loving-kindness, compassion, joy, and equanimity are called the Brahma vehicle. What is the noble vehicle? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration are called the noble vehicle. This bodhisattva cultivates the heavenly vehicle, Brahma vehicle, and noble vehicle from time to time, teaching and transforming sentient beings to abide in the three vehicles, while at that time not realizing liberation for themselves. This is called knowing the three vehicles."

"Furthermore, knowing the three vehicles refers to the śrāvaka vehicle, the pratyekabuddha vehicle, and the Great Vehicle. What is the śrāvaka vehicle? It is liberation for those of lesser faculties, leaving the abode of the three realms in a single thought, delighting in transcending the world and desiring to attain nirvana, seeing the place of cessation, and diligently applying effort as if saving one's head from burning. If they have not yet understood the Four Noble Truths, they wish to shoot the arrow of wisdom at the target of the Four Truths, desiring to realize and understand with deep desire and diligence. This is called the śrāvaka vehicle."

"What is the pratyekabuddha vehicle? It is liberation for those of middling faculties, desiring to attain tranquility and be alone in one place, benefiting themselves by entering tranquil concentration, skillfully discriminating the twelve links of dependent origination, desiring to attain the path of pratyekabuddhas and realize pratyekabuddha-hood. This is called the pratyekabuddha vehicle."

"What is the Great Vehicle? It is liberation for those of superior faculties, desiring all sentient beings to attain liberation, in order to attain omniscience and perfect all Buddha dharmas and the six pāramitās. They desire to benefit all worlds, wish to cut off all sentient beings' sufferings and afflictions, and even despise the five desires and pleasures of all worlds, let alone the immeasurable sufferings of the world. They wish sentient beings to uphold the supreme precepts, desire to hear and see the Mahayana sutras, retain, cultivate, study, contemplate, and discriminate them, recite them to make them effective, and diligently apply effort. If there are bodhisattvas cultivating the four means of attraction, they should approach them. They wish sentient beings to grasp true wisdom and abide in the four means of attraction. They always wish to hear the essentials of the profound dharmas, retain and discriminate them. They wish all to enter into meditation, abandon their own pleasure to benefit sentient beings, and wish to use their own power to accommodate others' desires and establish them in the three vehicles. Although they transform in this way, they always abide in the unsurpassed path themselves, with an indestructible and immovable mind like vajra. They constantly wish to attain supreme bodhi and aspire to seek bodhi. This is called the Great Vehicle. This is called knowing the three vehicles."

[0536a08] 「是菩薩聞是法已，受持修學廣分別已，即知方便。於佛法僧五體投地以此為業，於其所作願無上道。如是歸依發菩提心，若行若住若坐若臥、若飲食洗浴，於此事中更無餘心，但願無上菩提，常作如是廣博修學。是菩薩若始入定、若入定已，常願一切眾生得度得解脫故，為得一切智具足一切佛法故，欲於世界中尊，欲調伏一切眾生，欲於一切眾生中無能勝者，欲得最勝，欲教誡一切眾生，欲令一切眾生得寂滅，欲於一切法得成正覺。具學是菩薩若一切所作善根，願一切眾生無有恐怖，出三惡道滅無量苦，斷諸煩惱。令現在未來欲得緣覺乘者，願令具足。現在未來欲得大乘者，願令具足。願請一切世間所有現在未來諸佛世尊，住世一劫說法，令聖人眾隨佛在世而得和合。是菩薩如是思惟：『若在在處處，所有眾生所修善根，若欲生人中天上、若住聲聞乘、若住辟支佛乘，若愛語布施利益同事，願令具足。』是菩薩以是法故，於三時中讀誦通利思惟此法。所謂我今歸依一切世間在在處處所有諸佛佛法僧菩薩，頭面禮敬。諸佛威德無能勝者，其相甚妙。菩薩常應作如是念諸佛法僧，願令世間在在處處無有空處，所在方面常有諸佛，令我勸請留住一劫，說微妙法、呵責諸惡。若已作若今作，我今已得離一切惡，乃至一念中間，當願以一切善根令諸眾生壽命無量，住於一切諸善法中。如諸菩薩速轉法輪，令諸聖人得戒定慧解脫解脫知見。願令佛法常住於世利益眾生。生五道者悉得善根乃至敬禮諸佛。常住是願。是諸菩薩所有善願，令他眾生及其己身得妙威德善妙威德。若未來現在一切世間佛法僧寶，令住一劫無諸留難。及諸菩薩寶速令具足六波羅蜜，疾成阿耨多羅三藐三菩提亦無留難。欲令一切眾生斷除苦惱怖畏、行於喜樂，斷一切不善根、成就一切善根，隨如所願成就三乘，速疾成就諸波羅蜜，壽命無量而得解脫成無上道。乃至敬禮諸佛，常作是願。是菩薩欲令一切眾生斷諸苦惱，若一切世間在在處處所有諸佛乃至法身，願我以身奉施彼佛，欲令一切眾生得度成無上道，在所生處信敬三寶。以天香花奉養恒河沙等諸佛世尊，亦供養法僧及諸菩薩，令所奉寶如須彌山。一切世間在在處處所有眾生若有所須，七寶房舍、衣服飲食、醫藥臥具，悉當給與令無所乏。若有樂於忍辱精進持戒者，我當隨其所樂而為解說使成就勝法，令三寶具足修六波羅蜜疾成佛道。離諸惡法，善行實義身口意業，不退菩提樂於菩提，在在處處見佛菩薩常學善根，安止眾生於善法中。是菩薩自知及他所有善根，趣向智慧、思惟智慧，願欲令一切眾生得度得解脫故，為得一切智具足一切佛法故。是菩薩趣向思惟已，願令一切眾生得度得解脫故，為得一切智具足一切佛法故。是菩薩如是智慧，若無力能學，應如是思惟：『我今當勤加精進，時時漸漸斷於無明。我今復當倍加精進，時時漸漸學此智慧，令此智慧增廣具足，乃至生有終不懈怠生於憂愁。』如是菩薩發菩提心、念菩提心、修菩提心、悕望菩提心，是菩薩無量無邊善智慧。何以故？此慧於餘善慧中最勝第一，令一切世間眾生，發起無量智慧、發起無學智慧，生無漏智慧、生無學智慧。善臂！如是菩薩行此智慧，不以為難、以為喜樂，速疾具足般若波羅蜜。」

"After hearing this dharma, the bodhisattva retains, cultivates, studies, and extensively discriminates it, and then knows skillful means. They prostrate with the five limbs of their body to the Buddha, Dharma, and Sangha as their practice, and in all their actions aspire to the unsurpassed Way. Thus taking refuge and generating the bodhicitta, whether walking, standing, sitting, or lying down, whether eating, drinking, or bathing, they have no other thoughts in these activities, but only wish for supreme enlightenment, always engaging in such extensive cultivation and study."

"When this bodhisattva first enters meditation or has already entered meditation, they constantly wish for all sentient beings to attain liberation, in order to attain omniscience and perfect all Buddha dharmas. They wish to be honored among all worlds, wish to subdue all sentient beings, wish to be unsurpassed among all sentient beings, wish to attain supremacy, wish to instruct all sentient beings, wish for all sentient beings to attain extinction, and wish to attain perfect enlightenment regarding all dharmas."

"This bodhisattva who has fully learned, with all the roots of goodness they have cultivated, wishes for all sentient beings to be free from fear, to escape the three evil paths, to eliminate immeasurable suffering, and to cut off all afflictions. For those who wish to attain the pratyekabuddha vehicle in the present or future, they wish for them to be fulfilled. For those who wish to attain the Great Vehicle in the present or future, they wish for them to be fulfilled. They wish to invite all present and future Buddhas and World-Honored Ones in all worlds to remain in the world for an eon to expound the Dharma, causing the assembly of noble ones to be in harmony with the Buddha while in the world."

"This bodhisattva reflects thus: 'Wherever there are sentient beings cultivating roots of goodness, whether wishing to be born among humans or gods, whether abiding in the śrāvaka vehicle or the pratyekabuddha vehicle, whether through loving speech, giving, benefiting, or working together, may they all be fulfilled.' Because of this dharma, this bodhisattva recites, becomes proficient in, and contemplates this dharma during the three periods of the day."

"Namely, I now take refuge in all Buddhas, Buddha Dharmas, Sanghas, and Bodhisattvas in all places throughout all worlds, bowing my head in reverence. The majestic virtue of all Buddhas is unsurpassable, their characteristics are most wonderful. Bodhisattvas should always contemplate thus on the Buddhas, Dharmas, and Sanghas, wishing that there be no empty places anywhere in the world, that there be Buddhas in all directions. May I exhort them to remain for an eon, expounding the subtle Dharma and reproaching all evils. Whether already done or being done now, I have now become free from all evils. Even in the span of a single thought, I wish that through all roots of goodness, all sentient beings may have immeasurable lifespans and dwell in all good dharmas."

"Like all bodhisattvas swiftly turning the Dharma wheel, may all noble ones attain precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. May the Buddha Dharma always remain in the world benefiting sentient beings. May those born in the five destinies all attain roots of goodness, up to paying reverence to all Buddhas. May this vow always abide."

"May all the good vows of these bodhisattvas cause other sentient beings and themselves to attain wondrous majesty and excellent majesty. May all the treasures of the Buddha, Dharma, and Sangha in all worlds of the future and present remain for an eon without obstacles. And may all bodhisattva treasures swiftly perfect the six pāramitās, quickly attaining anuttara-samyak-sambodhi also without obstacles."

"They wish for all sentient beings to eliminate suffering, afflictions, and fears, to practice joy and happiness, to cut off all unwholesome roots, to accomplish all wholesome roots, to fulfill the three vehicles according to their wishes, to swiftly accomplish all pāramitās, to have immeasurable lifespans and attain liberation, accomplishing the unsurpassed Way. Up to paying reverence to all Buddhas, they constantly make this vow."

"This bodhisattva wishes for all sentient beings to cut off all sufferings and afflictions. For all Buddhas in all places throughout all worlds, up to their Dharma bodies, I vow to offer my body to those Buddhas, wishing for all sentient beings to attain liberation and accomplish the unsurpassed Way, and to have faith and reverence for the Three Jewels wherever they are born. With heavenly fragrances and flowers, I make offerings to Buddhas and World-Honored Ones as numerous as the sands of the Ganges, and also make offerings to the Dharma, Sangha, and all bodhisattvas, causing the offered treasures to be as vast as Mount Sumeru."

"For all sentient beings in all places throughout all worlds who have needs, I will provide them with dwellings of the seven treasures, clothing, food and drink, medicine, and bedding, giving them all they need without lack. For those who delight in patience, diligence, and keeping precepts, I will explain according to their preferences to help them accomplish superior dharmas, causing the Three Jewels to be complete, cultivating the six pāramitās, and swiftly accomplishing the Buddha Way. Abandoning all evil dharmas, they will practice the true meaning with body, speech, and mind, not retreating from bodhi and delighting in bodhi, seeing Buddhas and bodhisattvas everywhere and always learning roots of goodness, establishing sentient beings in good dharmas."

"This bodhisattva knows their own and others' roots of goodness, tending towards wisdom and contemplating wisdom, wishing for all sentient beings to attain liberation, in order to attain omniscience and perfect all Buddha dharmas. Having tended towards and contemplated, this bodhisattva wishes for all sentient beings to attain liberation, in order to attain omniscience and perfect all Buddha dharmas. If this bodhisattva lacks the strength to learn such wisdom, they should reflect thus: 'I should now diligently apply effort, gradually cutting off ignorance. I should now redouble my efforts, gradually learning this wisdom, causing this wisdom to increase and be fulfilled, until the end of life never becoming lazy or generating sorrow.'"

"Thus does a bodhisattva generate the bodhicitta, contemplate the bodhicitta, cultivate the bodhicitta, and aspire to the bodhicitta. This bodhisattva possesses immeasurable and boundless good wisdom. Why? Because this wisdom is supreme and foremost among other good wisdoms, causing all sentient beings in the world to generate immeasurable wisdom, generate the wisdom of non-learners, give birth to uncontaminated wisdom, and give birth to the wisdom of non-learners. Subāhu! Thus does a bodhisattva practice this wisdom, not finding it difficult but rather taking joy in it, swiftly perfecting the prajñā pāramitā."

[0536c16] 佛說是經已，善臂菩薩歡喜讚言：「善哉善哉！」信受奉行。

"After the Buddha had spoken this sutra, the Bodhisattva Subahu joyfully praised, saying: 'Excellent, excellent!' He then faithfully accepted and respectfully practiced [the teachings]."