大寶積經第117卷

T11n0310_117

大寶積經卷第一百一十七

西晉三藏竺法護譯

寶髻菩薩會第四十七之一

[0657a12] 聞如是：

Thus have I heard:

[0657a12] 一時佛在羅閱祇靈鷲山，與大比丘眾四萬二千，菩薩八萬四千俱，各從十方諸佛世界而來集會，皆已通達一生補處，得無所著無所罣礙，從勇猛伏三昧出生，獲上蓮花三昧、金剛道場三昧、善堅住三昧、淳淑修三昧、幢英王三昧、金剛三昧、淨德事三昧，分別權行，皆得親近諸佛之法。在佛樹下多所降伏度諸魔界，而得建立諸佛之土。逮成無盡所說總持，得知眾生一切根原，以妙辯才可悅諸心，為師子步猛無所畏。若入眾會，應順時宜宣文字句成就諸行，則以威相而自嚴飾。捨於世財棄諸外道，功勳顯布聲徹十方。諸佛諮嗟德不可量，悉從布施持戒忍辱精進一心智慧而成，從無數劫百千那術修治道業。覩見一切眾生之疾，應病與藥皆令瘳愈。入於深妙明緣起法，以捨斷滅有常之事。其行清淨志無瑕穢，心性鮮明開化群生，各各攝護令得其所，曉了教誨意得自在。勢力堅強不毀慈心，信戒聞施慚愧智慧，具足七財欲化眾生，以善方便現處閑居。所用修力善誓諸願，聖德無量心如虛空。其名曰：光觀菩薩、常明曜菩薩、光世音菩薩、大勢至菩薩、師子意菩薩、師子步菩薩、師子雷音菩薩、尊意菩薩、金剛意菩薩、金剛步菩薩、金剛幢菩薩、金剛志菩薩、步不動迹菩薩、獨步世菩薩、善明菩薩、蓮花目菩薩、蓮花淨菩薩、寶淨菩薩、鈎鎖菩薩、寶幢菩薩、寶事菩薩、寶印手菩薩、德曜王菩薩、淨王菩薩、執離意王菩薩、電光嚴菩薩、虛空藏菩薩、濡音菩薩、雨音菩薩、不離音菩薩、意淨菩薩、電音菩薩、解縛菩薩等，十六正士溥首之等，六十聖士眾香首等，三十有二清淨行士慈氏之等，皆是賢劫諸菩薩也。降魔天子、淨復淨天子、善妙天子、賢護天子、獲勝天子、意勝天子、寂化音天子、善思天子，等類二萬，皆悉大乘。四天王天、帝釋、忍迹梵天、魔子導師、濡美天子，并餘諸天、龍神、揵沓惒、阿須倫、迦留羅、真陀羅、摩睺勒等及人非人，不可稱計。

Once, the Buddha was at Vulture Peak in Rājagṛha, accompanied by forty-two thousand great monks and eighty-four thousand bodhisattvas. They had gathered from the buddha worlds of the ten directions. All had attained the stage of one more birth before buddhahood, were free from attachments and hindrances, and had emerged from the samādhi of courageous subjugation. They had attained the samādhis of supreme lotus, vajra seat, good and firm abiding, pure cultivation, banner of excellence, vajra, and pure virtuous deeds. They distinguished the provisional practices and all became close to the Dharma of the buddhas.

Under the bodhi tree, they had conquered many demonic realms and established buddha lands. They had attained inexhaustible eloquence and dhāraṇīs, knew the fundamental nature of all beings, and with marvelous eloquence could delight all minds. They walked with the fearless stride of a lion. When entering assemblies, they expounded the teachings appropriately according to the circumstances, adorning themselves with majestic appearances. They had renounced worldly wealth and abandoned heterodox paths. Their meritorious deeds were renowned throughout the ten directions.

The buddhas praised their immeasurable virtues, all accomplished through generosity, morality, patience, determination, concentration and wisdom, cultivated over countless kalpas. They perceived the illnesses of all beings and administered medicine according to their conditions, curing them all. They had entered the profound and wondrous dependent origination, abandoning notions of annihilation and permanence. Their conduct was pure and their intentions flawless. With bright minds they enlightened all beings, protecting each one and guiding them to their proper place. They understood teachings thoroughly and had attained mastery.

Their power was firm and strong, never damaging their compassionate hearts. They possessed the seven treasures of faith, morality, learning, generosity, shame, modesty and wisdom. Wishing to transform beings, they skillfully manifested in secluded places. They cultivated power and made excellent vows, with immeasurable holy virtues and minds like empty space.

Their names were: Bodhisattva Light Observer, Bodhisattva Ever Radiant, Bodhisattva Avalokiteśvara, Bodhisattva Mahāsthāmaprāpta, Bodhisattva Lion Mind, Bodhisattva Lion Stride, Bodhisattva Lion Thunder, Bodhisattva Venerable Mind, Bodhisattva Vajra Mind, Bodhisattva Vajra Stride, Bodhisattva Vajra Banner, Bodhisattva Vajra Will, Bodhisattva Unmoving Step, Bodhisattva Solitary World Strider, Bodhisattva Good Light, Bodhisattva Lotus Eyes, Bodhisattva Pure Lotus, Bodhisattva Jewel Purity, Bodhisattva Linked Hooks, Bodhisattva Jewel Banner, Bodhisattva Jewel Affairs, Bodhisattva Jewel Seal Hand, Bodhisattva Virtue Radiance King, Bodhisattva Pure King, Bodhisattva Detached Mind King, Bodhisattva Lightning Ornament, Bodhisattva Ākāśagarbha, Bodhisattva Gentle Voice, Bodhisattva Rain Sound, Bodhisattva Unceasing Sound, Bodhisattva Pure Mind, Bodhisattva Lightning Sound, Bodhisattva Liberator, and others. There were sixteen righteous ones led by Samantabhadra, sixty holy ones led by Universal Fragrance, and thirty-two pure practitioners led by Maitreya - all were bodhisattvas of the Bhadra Kalpa.

There were also twenty thousand godly beings including Demon-Subduing Son of Heaven, Repeatedly Pure Son of Heaven, Excellent and Wonderful Son of Heaven, Sage Protector Son of Heaven, Victor Son of Heaven, Supreme Mind Son of Heaven, Tranquil Transformation Sound Son of Heaven, and Good Thought Son of Heaven. All were adherents of the Great Vehicle. The Four Heavenly Kings, Śakra, the Brahmā who made Buddha's footprints, Māra's son who guides others, the Gentle and Beautiful Son of Heaven, as well as other gods, nāgas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans were present in numbers beyond reckoning.

[0657b21] 彼時世尊與無央數百千之眾眷屬圍遶而為說經，坐大清淨師子之床，勇猛無畏為師子吼，如日普照若月盛明如火消冥。其座暉赫威光巍巍，超踰釋梵。佛身特顯，猶須彌山現于大海。所說經典上中意語靡不妙善，義美具足究竟清淨，常修梵行廣演恩慈。宣菩薩行講菩薩法，所當遵修名曰淨行。

At that time, the World-Honored One was surrounded by countless hundreds of thousands of attendants as he expounded the sutras. He sat upon a great pure lion throne, roaring fearlessly like a lion, illuminating all like the sun and moon, dispelling darkness like fire. His seat radiated brilliant light, surpassing that of Śakra and Brahma. The Buddha's body was especially magnificent, like Mount Sumeru rising from the great ocean. The sutras he spoke, from beginning to middle to end, were all wondrous and excellent. Their meaning was perfect, ultimately pure. He constantly cultivated pure conduct and widely expounded compassion and kindness. He proclaimed the bodhisattva practices and taught the bodhisattva dharma, which should be followed and cultivated - this is called pure practice.

[0657b27] 爾時東方去此佛國九百二十萬佛土，世界名善變，其佛號淨住如來、至真、等正覺，現在說法。時佛左右有一菩薩，名羅陀隣那朱(晉曰寶髻)，與八千菩薩俱，於其佛土忽然不現，至此忍界住于梵天。以一寶蓋覆斯三千大千忍土，普雨天華其色若干。在於梵天而說頌曰：

At that time, nine million two hundred thousand buddha lands to the east of this buddha land, there was a world called Good Transformation. Its buddha was named Tathāgata Pure Abode, the Truly and Perfectly Enlightened One, who was currently teaching the Dharma. At the buddha's side was a bodhisattva named Ratnaśikhin (Jewel Topknot), who, along with eight thousand bodhisattvas, suddenly disappeared from that buddha land and arrived in this Sahā world, residing in the Brahma heaven. With a single jeweled canopy, he covered the three thousand great thousand Sahā world-system and rained down various-colored heavenly flowers. While in the Brahma heaven, he spoke these verses:

諸天人民獲善利，　　心願見佛釋師子，　為消惱熱諸俗事，　　心願堅固志佛道。　

The gods and people obtain good benefits, Their hearts wish to see the Buddha, the Lion of the Śākyas. To eliminate the troubles and heat of worldly affairs, Their hearts are firmly resolved on the Buddha's path.

無數菩薩如江沙，　　以精進力行超越，　降伏魔眾億百千，　　得成佛道離垢憂。　

Countless bodhisattvas like the sands of the Ganges, With the power of determination, their practice surpasses all. They subdue billions of Māras, Attaining Buddhahood, free from defilements and sorrow.

吾從東方而發來，　　其世界名曰善變，　在彼淨住佛左右，　　欲得稽首釋師子。

I have come from the East, From a world called Good Transformation. There I was at the side of the Pure Abiding Buddha, Wishing to bow my head to the Lion of the Śākyas.

假使有人欲聽法，　　若覩十方諸菩薩，　設欲歸禮彼世尊，　　速疾來到靈鷲山。　

If there are people who wish to hear the Dharma, Or if they see bodhisattvas from the ten directions, If they wish to pay homage to that World-Honored One, They should quickly come to Vulture Peak.

諸導師眾難得遇，　　經典之要甚難值，　人身難得及閑暇，　　篤信禁戒誠亦難。　

The assembly of guides is difficult to encounter, The essence of scriptures is hard to come by, A human body is hard to obtain, as is leisure time, Sincere faith and observance of precepts are truly difficult.

假使今時造德本，　　則見眾生處邪冥，　便能開心令滅度，　　速行俱詣於最勝。　

If one now creates roots of virtue, Then one sees beings dwelling in wrong darkness, And can open their hearts to liberate them, Swiftly practicing together, approaching the Supreme One.

若欲解棄三惡道，　　獲致安隱天人處，　逮得無為消生死，　　則當往詣無等倫。　

If one wishes to abandon the three evil paths, To attain peace and safety in the realms of gods and humans, To reach the unconditioned and end birth and death, Then one should go to the Incomparable One.

為良醫王施甘露，　　尊猶導師示正路，　彼為法王執尊寶，　　降伏一切眾生趣。」

He is the King of Physicians dispensing sweet dew, The Honored One is like a guide showing the right path, He is the Dharma King holding the precious treasure, Subduing the tendencies of all sentient beings.

[0657c21] 於時寶髻說斯頌已，以此頌音告于三千大千世界。賢者舍利弗聞說斯頌，前白佛言：「唯然世尊！此妙頌義為從何出？」

After Jewel Topknot had spoken these verses, he proclaimed them to the three thousand great thousand worlds. The venerable Śāriputra, having heard these verses, came forward and said to the Buddha: "Indeed, World-Honored One! From where did the meaning of these wondrous verses arise?"

[0657c23] 佛言：「東方去此九百二十萬佛界名善變，佛號淨住如來、至真、等正覺，現在說法。其佛左右有菩薩名寶髻，與八千菩薩俱到此忍界欲來見佛，稽首問訊咨受經典，并欲見十方諸會菩薩，故住梵天說此頌耳。斯頌之音普聞三千大千世界，令無央數眾生之類殖眾德本，俱來詣佛。」

The Buddha said: "Nine million two hundred thousand buddha lands to the east of here, there is a world called Good Transformation. Its buddha is named Tathāgata Pure Abode, the Truly and Perfectly Enlightened One, who is currently teaching the Dharma. At the buddha's side is a bodhisattva named Jewel Topknot, who, along with eight thousand bodhisattvas, has come to this Sahā world wishing to see the Buddha, pay homage, inquire about and receive teachings, and also to see the bodhisattvas gathered from the ten directions. That is why he stayed in the Brahma heaven and spoke these verses. The sound of these verses was heard throughout the three thousand great thousand world-system), causing countless types of beings to plant many roots of virtue, and they all came to see the Buddha."

[0658a01] 於是寶髻與八千菩薩及無央數諸天子眾周匝圍遶，鼓百千伎、雨諸妙花、演大光明動三千界，往詣佛所稽首足下，各遶七匝正住佛前，八千菩薩亦復如是，諸天子眾悉皆侍從。寶髻菩薩前白佛言：「唯然世尊！淨住如來敬問無量，所志康寧，住於輕便，勢力安乎？蒙天中天鄙身詣此，願垂恩慈，為諸菩薩大士之眾，班宣道教所當應行。菩薩住此，得究竟成具足清淨，而普被服一切德鎧，積累眾善平等之行，淨修其身。皆見一切群生所念，觀其相行而隨開化，則以智慧為淫怒癡而講說法，令致妙行。若有眾人住於邪法，便為演示平等之教。為諸如來所見覆蓋，眾生之類皆得蒙賴，一切諸魔不能得便，逮覩諸佛無所罣礙。敢可遵修皆成如來清淨之行。如此之義何因致乎？」

Thereupon, Jewel Topknot Bodhisattva, along with eight thousand bodhisattvas and countless heavenly beings surrounding him, played hundreds of thousands of musical instruments, rained down wondrous flowers, and emitted great light that shook the three thousand worlds. They went to where the Buddha was, bowed their heads at his feet, each circumambulated him seven times, and stood properly before the Buddha. The eight thousand bodhisattvas did likewise, and all the heavenly beings attended.

Jewel Topknot Bodhisattva addressed the Buddha, saying: "Indeed, World-Honored One! The Tathāgata Pure Abode sends his limitless respects and inquires after your well-being. Are you dwelling in ease and comfort? Is your power and strength at peace? This humble one has come before the God among Gods, and wishes that you would bestow your compassion and expound for the assembly of great bodhisattvas the proper practices of the Buddha's teachings.

May bodhisattvas abiding here attain ultimate perfection and complete purity, universally don the armor of all virtues, accumulate many good deeds through equanimous practices, and purify their bodies. May they see the thoughts of all beings, observe their characteristics and behaviors to teach them accordingly, using wisdom to expound the Dharma for those with lust, anger, and delusion, leading them to wondrous practices. For those dwelling in wrong teachings, may you demonstrate the teaching of equality.

May they be sheltered by all Tathāgatas, may all beings receive blessings, may all demons be unable to take advantage, and may they encounter all Buddhas without obstruction. May they be able to cultivate and all accomplish the pure practices of the Tathāgatas. What is the cause and reason for teachings such as these?"

[0658a17] 佛告寶髻：「善哉善哉。族姓子！乃問如來如此之義。諦聽諦聽善思念之，吾當解說諸菩薩等所行清淨。」寶髻菩薩與諸大眾受教而聽。

The Buddha said to Jewel Topknot: "Excellent, excellent! Noble son (kulaputra)! You have asked the Tathāgata about such profound meaning. Listen carefully, listen carefully and think about it well. I will explain the pure practices of all bodhisattvas." Jewel Topknot Bodhisattva and the great assembly respectfully received the teaching and listened.

[0658a20] 佛告族姓子：「菩薩有四事法，所行清淨。何謂為四？一曰行度無極，二曰常當遵修諸佛道品，三曰具足神通，四曰開化眾生；是為四。行度無極，所可勸助靡不周普入眾德本。道品法者，遊于大慈，曉了應時慧之所入。具神通者，分別人民心念所行善惡之業。化眾生者，大哀堅固，明識志性之所歸趣。」

The Buddha told the noble son: "Bodhisattvas have four dharmas by which their conduct is purified. What are these four?

Practicing the perfections to the utmost

Always following and cultivating the factors of the Buddha's path

Fully possessing spiritual powers

Transforming and liberating sentient beings

These are the four. Practicing the perfections to the utmost means encouraging and assisting in all ways to enter the roots of all virtues. The dharmas of the path factors involve abiding in great loving-kindness and clearly understanding the wisdom that accords with the times. One who possesses spiritual powers can discern people's thoughts and the good and evil karma of their actions. Transforming sentient beings means having firm great compassion and clearly recognizing the tendencies and destinations of beings' natures."

[0658a27] 佛告族姓子：「何謂菩薩施度無極所行清淨？謂所可習慳貪之心，皆棄捐之習布施心。已能放捨壞於貪懿瑕穢之事，興勸布施，一切所有惠而不悋。彼行施已，而於四事不造若干。何謂為四？一曰眾生之類無有若干，二曰一切經法不各各異，三曰所可勸助亦無差別，四曰志性所施亦無若干。彼何謂於諸眾生無有若干？不興此念：『吾當施某、不施於甲。施某福多、施甲福少。厚施於某、薄施於甲。好供施某、趣施於甲。常當施某、時一施甲。親自斟酌授與於某、不自勞身授與於甲。盡用施某、粗施於甲。此人奉戒、斯人毀禁。此人眾祐、斯人寡祐。此人能畢眾祐之德、斯人不能。此人修正、斯人行邪。此人奉行平等之業、斯人墮落反邪之業。』」

The Buddha told the noble son: "What is meant by the bodhisattva's pure practice of the perfection of giving? It means abandoning the habit of greed and cultivating a mind of generosity. Having let go of defiled actions rooted in greed and attachment, one encourages giving, bestowing all possessions without stinginess. After practicing giving, one does not create distinctions regarding four things. What are these four?

Not distinguishing between types of sentient beings

Not distinguishing between different teachings in the sutras

Not distinguishing between different ways of encouraging others

Not distinguishing in one's intention to give

What does it mean to not distinguish between sentient beings? One does not think: 'I will give to this person but not to that one. Giving to this person brings great merit, but giving to that one brings little. I will give abundantly to this one but sparingly to that one. I will give good things to this one but inferior things to that one. I will always give to this one but only occasionally to that one. I will personally select gifts for this one but not exert myself for that one. I will use everything for this one but give leftovers to that one. This person observes precepts, but that one violates them. This person has many blessings, but that one has few. This person can perfect virtuous qualities, but that one cannot. This person practices correctly, but that one acts wrongly. This person upholds the practice of equality, but that one has fallen into wrong views and actions.'"

[0658b12] 佛言：「如是族姓子！菩薩布施，皆當棄捐如是輩心，修平等志不懷若干。常念眾生等心應之，而以開化平意識戒，慈悲喜護無所遺忘。所謂等者，猶如虛空都無增減，是謂眾生無有若干。」

The Buddha said: "Thus, noble son! When bodhisattvas practice giving, they should abandon all such discriminating thoughts and cultivate an attitude of equality without harboring any distinctions. They should constantly remember to respond to all beings with an equal mind, and use this to teach and transform them with equanimity, awareness, and moral precepts, never forgetting to protect them with loving-kindness, compassion, joy, and equanimity. What is meant by equality is like space itself - without increase or decrease. This is what is meant by there being no distinctions among sentient beings."

[0658b16] 佛告寶髻：「何謂諸法不各各異？假使說法而宣平等，亦不念言：『奉修法者吾當與經、不能順法則不授也。若使普備一切法者吾當與之、不能具法吾不與也。』欲興道教行法施者，施於凡夫不謂損耗、施於聖賢不謂長益。又計諸法本悉清淨等無差特，以是之故所施當等。是於諸法不各各異。彼所施與供養之具，有所勸助亦無若干。若布施時不作此念：『吾當獲福，望於帝釋梵天人位。』不願國主豪尊長者，亦不慕求色聲香味細滑之法，不志饒財珍寶重貨眷屬侍從，亦不貪羨五趣生死。所周旋處，不求聲聞緣覺之乘。敢可所施則用志求無上正真之道。是謂勸助而不差別。諸可放捨，志性在道無差特心，合會別離初無增減，不望相報，唯欲開度諸不及者越于彼岸。其心質朴而無諛諂，懷抱篤信內性淳淑，未曾悔變。施所珍愛其心歡喜，若有來求意能惠與益用悅豫。是族姓子志性所施亦不別異，斯謂菩薩施度無極無有若干。」

The Buddha told Jewel Topknot: "What does it mean that all dharmas are not different from each other? When expounding the Dharma, one proclaims equality and does not think: 'I will give the sutras to those who practice the Dharma, but I will not teach those who cannot follow the Dharma.' Or 'I will give to those who are fully equipped with all dharmas, but I will not give to those who are not fully equipped.' One who wishes to promote the teachings and practice Dharma giving does not consider it a loss to give to ordinary people, nor does one consider it an increase to give to sages and worthies. Furthermore, all dharmas are fundamentally pure and equal without distinctions. Therefore, what is given should be equal. This is how all dharmas are not different from each other.

For what is given and offered, there are no distinctions in encouragement. When practicing generosity, one does not think: 'I will gain merit and aspire to the position of Indra or Brahma.' One does not wish for the status of a king or wealthy elder, nor does one crave for pleasant forms, sounds, smells, tastes, or textures. One does not aim for abundant wealth, precious treasures, or a large retinue of followers, nor does one covet rebirth in the five realms of existence. In one's activities, one does not seek the vehicle of śrāvakas or pratyekabuddhas. What one dares to give is used to aspire to the unsurpassed, true, and correct path. This is called encouragement without distinctions.

For all that can be relinquished, one's aspiration is on the path without a discriminating mind. In coming together or separating, there is initially no increase or decrease. One does not expect reciprocation, only wishing to liberate those who have not yet crossed over to the other shore. One's mind is simple and without flattery, embracing sincere faith with a pure inner nature, never having regrets or changes of heart. When giving what one cherishes, one's heart is joyful. If someone comes asking, one can bestow benefits with a delighted mind. Noble one, the aspiration behind such giving is also without distinctions. This is called the bodhisattva's limitless perfection of giving without differentiation."

[0658c07] 佛言：「復有八事，棄捐邪徑行布施業。何謂為八？不見吾我、不見有人、不見有壽、不見斷滅、不覩有常、不住三處、不見無處。若布施者，則當嚴淨於是八事。菩薩布施，棄四住業。何謂為四？一曰捨於非法，則以經典開化凡夫；二曰捨聲聞意，志于大道；三曰捨緣覺法，修於平等；四曰遠於止處諸所倚著。是為四。當復離於四事思想。何謂為四？一曰常想，二曰安想，三曰淨想，四曰我想；是為四。復有四事，為清淨施。何謂為四？一曰身淨，二曰言淨，三曰心淨，四曰性淨；是為四。復有三事施，越諸罣礙。何謂為三？一曰捨於悕望，二曰棄捐懷恨，三曰離於小乘；是為三。復有三事，捨於應施離諸恐懼。何謂為三？一曰貢高，二曰輕慢，三曰魔業；是為三。復有四施以法見印。何謂為四？一曰內空，二曰外空，三曰人空，四曰道空；是為四。復有四施專惟精進。何謂為四？一曰飽滿眾生，二曰具足諸佛之法，三曰備悉成就相好嚴容，四曰淨治佛土；是為四事。復有四施心常不捨。何謂為四？一曰意常念道，二曰常欲見佛，三曰修于大慈，四曰滅除眾生塵勞之穢；是為四。復有三施嚴淨道場。何謂為三？一曰淨我，二曰淨人，三曰至道場淨；是為三。復有四施所與清淨。何謂為四？一曰以慧布施，二曰則能可悅眾生之心，三曰曉了勸助，四曰明解觀察經典；是為四。」佛告族姓子：「是為菩薩所可修法，施度無極致清淨行。」

The Buddha said: "There are eight things that abandon wrong paths and practice the act of giving. What are these eight? Not seeing self, not seeing others, not seeing lifespan, not seeing annihilation, not seeing permanence, not abiding in the three realms, not seeing non-existence. When giving, one should purify these eight things.

In bodhisattva giving, four abiding actions are abandoned. What are these four? First, abandoning non-Dharma and using scriptures to enlighten ordinary people. Second, abandoning the Śrāvaka mind and aspiring to the great Way. Third, abandoning the Pratyekabuddha dharma and cultivating equality. Fourth, distancing from places of attachment. These are the four.

One should also abandon four types of thoughts. What are these four? Thoughts of permanence, thoughts of comfort, thoughts of purity, and thoughts of self. These are the four.

There are four things for pure giving. What are these four? Purity of body, purity of speech, purity of mind, and purity of nature. These are the four.

There are three types of giving that transcend all obstacles. What are these three? Abandoning expectations, eliminating resentment, and departing from the Lesser Vehicle. These are the three.

There are three things to abandon in giving to be free from fear. What are these three? Arrogance, contempt, and demonic actions. These are the three.

There are four types of giving sealed by the Dharma view. What are these four? Inner emptiness, outer emptiness, emptiness of persons, and emptiness of the path. These are the four.

There are four types of giving focused solely on determination. What are these four? Satisfying all beings, perfecting all Buddha dharmas, fully accomplishing the major and minor marks, and purifying Buddha lands. These are the four things.

There are four types of giving that the mind never abandons. What are these four? Always mindful of the Way, always wishing to see the Buddha, cultivating great loving-kindness, and eliminating the defilements of sentient beings. These are the four.

There are three types of giving that adorn and purify the bodhimaṇḍa. What are these three? Purifying oneself, purifying others, and purifying the bodhimaṇḍa. These are the three.

There are four types of pure giving. What are these four? Giving with wisdom, delighting the hearts of sentient beings, understanding and encouraging, and clearly comprehending and observing the scriptures. These are the four."

The Buddha told the noble son: "These are the dharmas that bodhisattvas should cultivate, the practices of the perfection of giving that lead to purity."

[0659a06] 佛告族姓子：「菩薩行戒度無極，有一事致于清淨。何謂為一？解菩薩心而無等倫，其心超過一切世間最尊無比，越諸聲聞緣覺之意，心能降伏一切諸魔，入於眾生所至名德為無量寶，諸遵習法普有所護心未曾忘；是為一。復有二事，戒度無極為清淨行。何謂為二？一曰常懷慈愍無害眾生，二曰心志於道調柔性行；是為二。復有三事戒無極淨。何謂為三？一曰身淨，淨身三事戒無闕漏究竟備悉；二曰言淨，一切所說無有諛諂；三曰意淨，蠲除諸穢貪欲危害。是為三。復有四事戒無極淨。何謂為四？一曰其戒清淨，二曰奉禁不毀，三曰以此戒法教化眾生，四曰見持戒人敬之如佛；是為四。復有五事戒無極淨。何謂為五；一曰不歎己身，二曰不毀他人，三曰捨聲聞志，四曰離緣覺意，五曰無所貪著；是為五。復有六事戒無極淨。何謂為六？一曰常念於佛不毀禁戒，二曰常念經法順修其行，三曰常念聖眾不違佛教，四曰常念於施普捨塵欲，五曰常念禁戒不復貪慕一切五趣，六曰常念諸天宣眾德本；是為六。復有七事戒無極淨。何謂為七？一曰篤信樂諸佛法，二曰常自念慚為眾重任，三曰念愧思道品法而不自大，四曰仁和不惱彼我，五曰無害畏於後世殃罪之患，六曰不煩擾人止心憂慼，七曰見諸眾生在苦惱者而愍哀之；是為七。復有八事戒無極淨。何謂為八？一曰無有諛諂，二曰無希冀心，三曰不貪利養，四曰捨於慳懿無所依倚，五曰己身所有而知止足，六曰行賢聖禪具足澹怕，七曰處於閑居不惜身命，八曰樂於獨處遠離眾會好於道法、畏懼三界不取無為；是為八。復有九事戒無極淨。何謂為九？一曰無所趣律教化眾生而令得度，二曰稍漸習定修治其原，三曰令心究竟不懷惱熱，四曰求於靜漠止心所念，五曰習行威儀禮節之正，六曰超度禁戒不見己身，七曰未曾欺惑愍哀群生具足大乘，八曰究竟成就戒法之業使不缺漏，九曰心常懷念勸助德本；是為九。復有十事戒無極淨。何謂為十？一曰淨身三事；二曰淨口四事；三曰淨意三事；四曰念棄諛諂；志性質直而不細碎；五曰心性普入靡不蒙度；六曰一切所覺而知節限，愍哀為本悉解諸結；七曰心無剛鞕，教化眾生悉調和業；八曰常修己身，見諸等類恂恂恭敬；九曰於諸眾祐勸示法事；十曰奉以衣食使離世業。是為十。復有二事戒無極淨。何謂為二？一曰有毀辱者，寧失身命終不毀戒，不興想念、不慕財業；二曰無所周旋亦不貪求，一切諸法戒空無像。復有二事。何謂為二？一曰內淨，除諸衰入；二曰外淨，捨諸境界。是為二。復有二事：一曰淨其道心，解自然相故；二曰戒品清淨，無諸相故。」佛告族姓子：「是為菩薩戒度無極清淨之行。」

The Buddha told the noble son: "Bodhisattvas practice the perfection of precepts to the utmost, which leads to purity through one thing. What is this one thing? It is understanding the bodhisattva's mind as incomparable, surpassing all worldly minds, transcending the minds of śrāvakas and pratyekabuddhas, able to subdue all demons, entering into beings' renowned virtues as limitless treasures, universally protecting all who follow and practice the Dharma without ever forgetting. This is the one thing.

There are two things that make the practice of the perfection of precepts pure. What are these two? First, always harboring compassion and not harming sentient beings. Second, aspiring to the path with a gentle and flexible nature. These are the two.

There are three things that make the precepts supremely pure. What are these three? First, purity of body, perfecting the three actions of body without any deficiency. Second, purity of speech, speaking without flattery or deception. Third, purity of mind, eliminating all defilements, greed, and harmful intentions. These are the three.

There are four things that make the precepts supremely pure. What are these four? First, the precepts themselves are pure. Second, upholding the precepts without violating them. Third, using these precepts to teach and transform beings. Fourth, respecting those who uphold precepts as one would respect the Buddha. These are the four.

There are five things that make the precepts supremely pure. What are these five? First, not praising oneself. Second, not disparaging others. Third, abandoning the aspiration of śrāvakas. Fourth, departing from the mindset of pratyekabuddhas. Fifth, having no attachments. These are the five.

There are six things that make the precepts supremely pure. What are these six? First, constantly mindful of the Buddha and not violating precepts. Second, constantly mindful of the Dharma and practicing accordingly. Third, constantly mindful of the Sangha and not going against the Buddha's teachings. Fourth, constantly mindful of giving and universally renouncing worldly desires. Fifth, constantly mindful of precepts and no longer craving for the five realms of existence. Sixth, constantly mindful of heavenly beings and proclaiming the roots of all virtues. These are the six.

There are seven things that make the precepts supremely pure. What are these seven? First, having sincere faith and joy in all Buddha dharmas. Second, constantly being mindful of shame and considering oneself responsible for all. Third, being mindful of conscience, contemplating the factors of the path without arrogance. Fourth, being kind and harmonious, not troubling self or others. Fifth, being harmless and fearing the consequences of sin in future lives. Sixth, not disturbing others and ceasing mental afflictions. Seventh, seeing beings in suffering and having compassion for them. These are the seven.

There are eight things that make the precepts supremely pure. What are these eight? First, having no flattery or deception. Second, having no expectations or hopes. Third, not craving for gain or support. Fourth, abandoning stinginess and having no dependencies. Fifth, being content with what one has. Sixth, practicing noble meditation with complete serenity. Seventh, dwelling in seclusion without cherishing one's life. Eighth, delighting in solitude, staying away from gatherings, loving the Dharma, and fearing the three realms without grasping at non-action. These are the eight.

There are nine things that make the precepts supremely pure. What are these nine? First, teaching and liberating beings without being attached to rules. Second, gradually cultivating concentration and purifying its source. Third, making the mind ultimate without harboring afflictions. Fourth, seeking tranquility and ceasing mental activities. Fifth, practicing proper deportment and etiquette. Sixth, transcending precepts without seeing oneself. Seventh, never deceiving and having great compassion for all beings. Eighth, perfectly accomplishing the practice of precepts without deficiency. Ninth, constantly being mindful of encouraging virtuous roots. These are the nine.

There are ten things that make the precepts supremely pure. What are these ten? First, purifying the three actions of body. Second, purifying the four actions of speech. Third, purifying the three actions of mind. Fourth, abandoning flattery and having a straightforward nature. Fifth, having a mind that universally enters and benefits all. Sixth, knowing limits in all perceptions, with compassion as the foundation, understanding all bindings. Seventh, having a non-rigid mind, teaching beings with harmonious actions. Eighth, constantly cultivating oneself, seeing all beings equally with respect. Ninth, encouraging Dharma matters for all benefactors. Tenth, offering clothing and food to help beings leave worldly affairs. These are the ten.

There are two more things that make the precepts supremely pure. What are these two? First, even if insulted, one would rather lose one's life than violate precepts, not giving rise to thoughts or longing for wealth. Second, not engaging in anything nor craving, seeing all dharmas and precepts as empty and formless.

There are two more things. What are these two? First, inner purity, eliminating all decline. Second, outer purity, abandoning all objects.

There are two more things: First, purifying one's aspiration for the path by understanding the characteristics of naturalness. Second, the purity of precepts being without any characteristics.

The Buddha told the noble son: "These are the bodhisattva's practices of the perfection of precepts that lead to ultimate purity."

[0659c01] 佛告族姓子：「何謂菩薩忍度無極所行清淨？若罵詈者默而不報，是口清淨。若撾捶者受而不校，是身清淨。若瞋恚者哀而不慍，是心清淨。若毀辱者而不懷恨，是性清淨。又若聞人發麁獷辭，以護眾生不興忿恨。設有刀杖加身瓦石打擲，護於後世而不懷害。節節解身不以憂慼，將順道故。見人求乞不起瞋恚，濟四恩故。發于慈心不惱恚者，親佛道故。造悲哀心，具足願故。功勳流布莫不奉命，多所愍故。仁心德稱所可布施，為道法行棄魔天故。又念佛道而行忍辱，成佛身故。若念覺意而行忍辱，具十力故。若念於惠而行忍辱，欲備三達無罣礙故。設念愍傷而行忍辱，成大慈故。念度虛妄而行忍辱，究大哀故。念如師子無恐懼者而行忍辱，無所畏故。念無見頂而行忍辱處於眾生，不自大故。念具相好而行忍辱，普欲救濟一切世故。具諸佛法而行忍辱，成通慧故。」

The Buddha told the noble son: "What is meant by the bodhisattva's pure practice of the perfection of patience? When insulted, remaining silent without retaliating is purity of speech. When beaten, accepting it without retaliation is purity of body. When angered, feeling compassion without resentment is purity of mind. When slandered, not harboring hatred is purity of nature.

Furthermore, when hearing harsh words, one protects beings by not arousing anger. Even if attacked with weapons or stones, one protects future lives by not harboring ill will. Even if dismembered limb by limb, one does not become sorrowful, in order to follow the path. Seeing those who beg, one does not become angry, to repay the four kindnesses. One develops a loving mind without irritation, to draw near to the Buddha's path. One creates a compassionate mind to fulfill one's vows. One's meritorious deeds spread everywhere and all follow one's commands, due to great compassion. With a benevolent heart, one gives what can be given, to practice the Dharma path and abandon demonic realms.

Moreover, one practices patience while mindful of the Buddha's path, to attain the Buddha's body. One practices patience while mindful of enlightenment, to gain the ten powers. One practices patience while mindful of wisdom, to attain the three insights without obstruction. One practices patience while mindful of compassion, to perfect great loving-kindness. One practices patience while mindful of transcending delusion, to perfect great compassion. One practices patience while mindful of being fearless like a lion, to be free from all fear. One practices patience while mindful of the invisible crown, to dwell among beings without arrogance. One practices patience while mindful of the major and minor marks, wishing to universally save all worlds. One practices patience while replete with all Buddha dharmas, to attain penetrating wisdom."

[0659c18] 佛告族姓子：「有二事法淨忍辱力：一曰精修道業，二曰合集義力。彼所可言，若能忍辱身心無倚，是集義力。於一切法而無所著行忍辱者，是修道義。有淨忍者能忍眾生，了知無人堪任諸法，悉為澹怕，是為淨忍。所以者何？於彼亦無可忍及與非忍，於一切法無所逮得，乃名曰忍。計於忍者亦不可獲，於一切法無所著者，乃名曰忍。其無所倚忍無處所，不受諸法是曰為忍，不以所取為忍辱也。其有不計我人壽命之法，是曰忍辱。不著身命，察如牆壁瓦石之數，乃曰為忍也。」

The Buddha told the noble son: "There are two practices that purify the power of patience:

Diligently cultivating the practices of the path

Accumulating the power of meaning

It can be said that if one can practice patience without relying on body or mind, this is accumulating the power of meaning. Practicing patience without attachment to any dharmas is cultivating the practices of the path.

One who has pure patience can be patient with all beings, understanding that there is no self that can bear all dharmas, and all is tranquil - this is pure patience. Why? Because for them there is neither patience nor non-patience, and nothing to attain in any dharma - this is called patience. Considering patience, it also cannot be obtained. Having no attachment to any dharmas is called patience.

Patience that has nothing to rely on and no abode, not grasping at any dharmas is called patience. It is not taking anything as patience. Not conceiving of self, others, or lifespan is called patience. Not clinging to body or life, observing them as like walls or stones - this is called patience.

[0659c29] 佛告族姓子：「菩薩有二忍：一曰曉了身分散事，二曰明識諸法皆悉本無乃成忍辱。是為菩薩忍度無極行清淨也。」

The Buddha told the noble son: "Bodhisattvas have two types of patience:

Understanding that the body is composed of separate elements

Clearly recognizing that all dharmas are fundamentally non-existent, thus achieving patience

This is the bodhisattva's pure practice of the perfection of patience to the utmost."

[0660a04] 佛告族姓子：「何謂菩薩進度無極為清淨行？不捨道心，所可興業未曾怯弱，常遵勤修而不睡寐，不離德本積累功德，不以退還於度無極。若造行者方便求法，堪任為人講說經典，護于正法多所度脫，不厭大慧開化眾生，嚴淨佛土度于小乘，具足本願究竟聖慧。未曾違失施戒博聞，親近權慧已至福家，當以何意勉濟群生令無憍慢，是謂精進。彼何謂淨？若曉了身猶如影響，所言柔軟識不以倦，其慧究竟而心淨寂，明於所行永不可盡，分別諸滅以慧消化，而成一心慧無所起。彼以三事離於精進：一曰倚著因緣，二曰行顛倒事，三曰望想之滅。若於三界無所倚著，是為精進。復有三事。何謂為三？眼無所著，不倚於色不貪於識。耳聲識、鼻香識、舌味識、身煖識、意法識，亦復如是悉無所著。彼無所受亦無所習，故曰精進。無施不慳、無戒不犯、無忍不諍、無進不殆、無禪不亂、無智不愚，不造德本亦無不善，不求佛道不得聲聞緣覺之地，其無所行亦無不行，則便逮成二精進淨。何謂二？一曰內無所住興諸因緣，二曰捨於外見眾想諸識；是為二精進。復有二淨。何謂二淨？一曰於內寂定，二曰不遊於外亦無放逸；是為二淨。其根精進，於諸所行而無所行亦不輕戲，是為菩薩進度無極清淨之行。」

The Buddha told the noble son: "What is meant by the bodhisattva's pure practice of the perfection of determination (vīrya)? It means not abandoning the aspiration for enlightenment, never being weak or cowardly in one's endeavors, constantly practicing diligently without falling asleep, not departing from the roots of virtue while accumulating merit, and not retreating from the perfections.

Those who practice should skillfully seek the Dharma, be capable of expounding the sutras to others, protect the true Dharma and liberate many beings, tirelessly use great wisdom to transform sentient beings, adorn and purify buddha lands while transcending the Lesser Vehicle, fulfill their original vows and ultimately attain the wisdom of the sages.

They never violate generosity, morality, or learning. They draw near to skillful wisdom and have reached the house of blessings. With what intention should they strive to save all beings and prevent arrogance? This is called determination .

What is meant by purity? It is understanding that the body is like an echo or reflection, speaking gently without weariness, having wisdom that is ultimate while the mind is pure and tranquil, clearly understanding one's conduct as inexhaustible, distinguishing various cessations through wisdom, and achieving single-mindedness where wisdom does not arise.

There are three things to depart from regarding determination: 1) Clinging to causes and conditions, 2) Engaging in inverted practices, 3) Hoping for cessation. When one has no attachments in the three realms, this is determination.

There are three more things. What are these three? The eye has no attachments, does not cling to form or crave consciousness. The ear-sound-consciousness, nose-smell-consciousness, tongue-taste-consciousness, body-touch-consciousness, and mind-dharma-consciousness are also without attachments. When one neither receives nor habituates to anything, this is called determination.

There is no giving without stinginess, no morality without transgression, no patience without contention, no determination without danger, no meditation without distraction, and no wisdom without foolishness. One neither creates roots of virtue nor non-virtue, does not seek the Buddha path nor attain the level of śrāvakas or pratyekabuddhas. One practices nothing yet practices everything. Thus one attains two kinds of pure determination.

What are these two? 1) Internally having no abode while giving rise to various causes and conditions, 2) Abandoning external views, thoughts, and consciousnesses. These are the two kinds of determination.

There are two more purities. What are these two purities? 1) Inner tranquility and stability, 2) Not wandering externally and being free from heedlessness. These are the two purities.

The root of determination is to practice without practicing and without frivolity in all one's actions. This is the bodhisattva's pure practice of the perfection of determination."

[0660a29] 佛告族姓子：「何謂菩薩寂度無極清淨之行？慇懃合集一心之事，觀所應察而以正受。彼若一心禪不著色，棄捐痛痒思想生死識。彼若禪者，不著眼耳鼻舌身意識。彼若禪者，不貪色聲香味細軟法。彼若禪者，不著地水火風空，不著帝釋日月梵天尊豪之位，不著欲色無色之界，不倚今世及與後世，不住於身亦無所處，不倚言辭心不疲懈，悉無所住無卒無暴，不住邊際得無所念。彼若禪者，不計有身、不興諸見、不貪我人壽命、不見微妙可不可事、不見斷滅不覩無常、不見生滅有處無處。彼若禪者，亦不永盡眾漏之源，不著諸佛，不入寂滅果證之跡，亦不長處於無所行。若行禪者，一心解空不以空為證，求於無相無願，不以無相無願為證。被大德鎧行無極慈住於大哀，一切具足奉行空事。何謂具足行空？不想布施持戒忍辱精進一心智慧，不想善權諸所開化，不想慈悲喜護，亦不悕望入於聖慧。不想道心有所觀察，不想志性意有所應，不想四恩慧施仁愛，利人等利一切救濟。不想其意安詳而有所存，不想意止、意斷、神足、根、力、覺意及八由行。不想寂默而觀察法，不想調定柔濡之行，不想慚愧有所羞恥，常住佛道未曾斷絕。隨法眼教執於炬曜，從聖眾戒常修鮮潔，立觀眾生成就佛身，以德莊嚴而從世雄，聞具足音奉佛三昧，獲於正覺神足之辯，受十種力住無所畏，逮於微妙十八不共諸佛之法，不與聲聞緣覺合同。拔去止處諸欲塵穢，不離神通開導眾生，四分別辯精進明了，現世度世之法教化眾生。與眾超異質直出家，度於駛水而過泛流，斷諸所有所可住處，自然靜寞法教澹怕，觀於身法無所貪愛，志於佛法了自然想。越諸住行默口言辭，有所說者常宣佛語，以此至誠消滅常然開化眾生。是曰具足行空。」

The Buddha told the noble son: "What is meant by the bodhisattva's pure practice of the perfection of meditation (寂 dhyāna)? It is diligently gathering one-pointed concentration, observing what should be examined through proper absorption. When one meditates single-mindedly, one does not cling to form, and abandons sensations, perceptions, habituated conditioning, and consciousness.

For one who meditates thus, there is no attachment to the consciousness of eye, ear, nose, tongue, body, or mind. For one who meditates thus, there is no craving for form, sound, smell, taste, or tangible objects. For one who meditates thus, there is no attachment to earth, water, fire, wind, or space; no attachment to the positions of Indra, sun, moon, or Brahma; no attachment to the realms of desire, form, or formlessness; no reliance on this world or the next; no abiding in the body or anywhere else; no reliance on words, and the mind does not become weary. There is no abiding anywhere, no haste or violence, no dwelling on extremes, and one attains non-conceptualization.

For one who meditates thus, there is no reckoning of a body, no arising of views, no craving for self or lifespan, no seeing of subtle things as acceptable or unacceptable, no seeing of annihilation or impermanence, no seeing of arising and ceasing, existence or non-existence. For one who meditates thus, there is also no permanent exhaustion of the sources of defilements, no attachment to buddhas, no entering into the traces of nirvana's fruition, and no prolonged abiding in non-action.

One who practices meditation understands emptiness with one-pointed mind but does not take emptiness as realization. One seeks characteristiclessness and wishlessness but does not take characteristiclessness and wishlessness as realization. Wearing the armor of great virtue, one practices limitless loving-kindness and abides in great compassion, perfectly practicing all matters of emptiness.

What is meant by perfectly practicing emptiness? One does not conceptualize generosity, morality, patience, diligence, concentration, or wisdom. One does not conceptualize skillful means or various transformative teachings. One does not conceptualize loving-kindness, compassion, joy, or equanimity, nor does one hope to enter into holy wisdom. One does not conceptualize the aspiration for enlightenment as having anything to observe, does not conceptualize one's nature or mind as having anything to respond to, does not conceptualize the four kindnesses, wisdom-giving, or benevolence, benefiting others equally or universally saving all. One does not conceptualize one's intention as being calm and having something to preserve.

One does not conceptualize the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of enlightenment, or eightfold path. One does not conceptualize tranquility while observing phenomena, does not conceptualize the practice of taming and softening, does not conceptualize shame or embarrassment. One constantly abides in the Buddha's way without interruption.

Following the teachings of the Dharma eye, one grasps the torch of illumination. Following the precepts of the noble sangha, one constantly cultivates purity. One establishes the view of sentient beings accomplishing the Buddha's body, adorns oneself with virtue and follows the World-Honored One. Hearing the perfect sound, one practices the Buddha's samadhi. One attains the eloquence of right enlightenment and spiritual powers, receives the ten powers and abides without fear, attains the subtle eighteen unique qualities of the buddhas, not shared with śrāvakas or pratyekabuddhas.

One uproots the abodes of desire and defilement, does not depart from spiritual powers in guiding sentient beings, employs the four analytical knowledges with diligence and clarity, and teaches beings the Dharma of this world and beyond. One renounces distinctly and directly, crosses over rapid waters and passes beyond the flood, cuts off all possessions and possible dwelling places. Naturally silent, one's Dharma teaching is serene. One observes body and phenomena without craving or attachment, aspires to the Buddha's Dharma and understands natural concepts.

Transcending all abodes and actions, with silent speech, when one speaks it is always to proclaim the Buddha's words. With this sincerity, one eliminates permanence and transforms beings. This is called the perfect practice of emptiness."

[0660c05] 佛告族姓子：「譬若三千大千世界所有人民悉為畫師，各有所習，巧能不同、所善不等，或工畫屋宅不工畫體，或便摸者不能博彩，或工於手足巧於耳目，或頭首不端身形姝好，或有不能。所習各異，或能可人或不可人，所知殊別容貌不同。王盡召畫師，應時皆至。王令畫作三界諸形，而告之曰：『各自畫像以持示吾。』皆合眾師聚於一處，各各畫形。一師最上悉得其體。族姓子！所憶云何？為能普備諸所能不？」

The Buddha told the noble son: "Suppose in a three thousand great thousand world-system, all the people were painters, each with their own skills and specialties. Some are skilled at painting houses but not figures, some can sketch but not color, some are good at hands and feet but excel at eyes and ears, some paint misshapen heads but beautiful bodies, and some are not skilled at all. Their abilities vary - some please people while others do not, their knowledge differs and their styles are not the same. The king summons all the painters, and they promptly arrive. The king orders them to paint the forms of the three realms, saying, 'Each of you paint an image to show me.' All the painters gather in one place, and each paints a form. One master painter captures the essence of all. Noble son, what do you think? Is he able to encompass all their skills?"

[0660c15] 答曰：「唯能。」

He replied saying, “Indeed, he can.”

[0660c15] 佛言：「借引為喻，當解斯義。如一畫師悉圖諸形，各各得體不失其旨。其學此法亦復如是，慇懃精進淨修梵行逮成佛法，以一正行悉具眾事。由此之故，具足空行靡所不達，便得成就一切佛道，皆除塵欲顛倒眾想，貢高自大不樂放逸，雖處眾穢不與合同，是謂菩薩具足空行。」說是語時，八千菩薩普備空行。逮得法忍。「是為菩薩寂度無極清淨之行。」

The Buddha said: "Let me use an analogy to explain this meaning. Just as a skilled painter can depict all forms, each capturing the essence without losing its intent, so too is it with those who study this Dharma. They diligently and vigorously cultivate pure conduct, attaining the Buddha's Dharma. With one correct practice, they encompass all matters. Because of this, they perfect the practice of emptiness and reach everywhere, thus accomplishing all Buddha paths. They eliminate all defilements, desires, and inverted thoughts, abandoning arrogance and not delighting in heedlessness. Though dwelling among impurities, they do not mix with them. This is called the bodhisattva's perfect practice of emptiness."

When these words were spoken, eight thousand bodhisattvas universally accomplished the practice of emptiness and attained the patient acceptance of the non-arising of dharmas.

"This is the bodhisattva's pure practice of the perfection of tranquility."

[0660c23] 佛告族姓子：「何謂菩薩智度無極清淨之行？有十二事為清淨行。何等十二？見於過去慧無罣礙，見於當來慧無罣礙，見於現在慧無罣礙，有為無為皆能曉了，一切世間所有術藝，當可造業明解度世，分別說於真諦之義。知其所習宣其本末，一切眾生諸根所趣，柔劣明達中容之人，去來之慧無所罣礙，其聖巍巍超逾世智。悉見眾生志性所行、形色變異，難解難逮深奧之義，消化諸見。離於眾邪諸所住處罣礙之事，入于聖慧普周眾生入於法慧。明解聖藏義之所歸，了真所入。其明所照無所錯亂亦無所礙，觀察時節所樂無量，所見諸事咸皆了了無所違失。覺識誠諦實不滅盡，彼所觀察一切無拒，以用一行而無所行。皆見眾生之所奉行威儀禮節，世間人民心志所趣菩薩悉見。不離於世而皆超度諸世境界，尚未成就佛之土地皆越一切所作因緣，開化眾生過於諸行而普究竟眾德之行，廣度一切因緣心行。皆見眾生心之所念，護世間法莫不周遍，不捨世俗所行信入眾生之念，計其智慧無有卒暴，不犯巇嶮諸根寂定，未曾疲懈不以為亂。永觀聖慧常與德合，詣於佛樹而坐道場，降伏眾魔捨於外道，行有所受聖曜普徹亦無所取。大聖所逮得諸佛住可悅眾生，悉見定慧普入眾義，一切諸法皆為同味，執權方便智度無極，越於彼岸不可限量。此乃名曰智度無極。皆能曉了一切因緣，所興眾想、瑞應怪變、心行所念，令得過度，是則名曰度於彼岸。又計此慧有二清淨：一曰無礙慧想清淨之行，二曰嚴淨，莫能有人當其慧相。復有二淨：一曰淨除顛倒，二曰淨去諸見。又彼菩薩所行智慧靡不普入，聖明備悉，曉了眾生達識經典。其菩薩者以此智慧解無所有，皆入勞塵親化愛欲。在諸所生處于諸界，建立智慧遊諸境土皆了境界，誠諦智慧不度彼此不處中間。其慧普入，見於十方無所罣礙，用無蔭蔽致無邊際。見誠諦慧，明曉一切諸法本末部黨時節，已能識別真諦智慧，義之所歸無應不應、無合無別、無懈無進、不雙不隻，計於諸法亦無應合。

The Buddha told the noble son: "What is meant by the bodhisattva's pure practice of the perfection of wisdom (prajñā)? There are twelve aspects of pure practice. What are these twelve?

Unobstructed wisdom regarding the past

Unobstructed wisdom regarding the future

Unobstructed wisdom regarding the present

Understanding both the conditioned and unconditioned

Comprehending all worldly arts and skills

Clearly understanding karmic actions and transcending the world

Discriminating and explaining the meaning of ultimate truth

Knowing and proclaiming the root and branch of what is practiced

Understanding the faculties and inclinations of all beings

Clearly comprehending those of gentle, inferior, and middling capacities

Unobstructed wisdom regarding coming and going

Sacred wisdom that far surpasses worldly knowledge

They see all beings' intentions, natures, actions, and physical transformations. They digest profound and difficult-to-attain meanings, dissolving all views. They depart from all abodes of wrongness and obstruction, entering holy wisdom that pervades all beings and dharma wisdom. They clearly understand the meanings of the sacred treasury and realize true entry. Their illumination is without confusion or obstruction, observing countless joys of the seasons. All they see is clear without error.

They awaken to the indestructible truth, observing all without rejection, using one practice yet without practicing. They see all beings' deportment and etiquette, and bodhisattvas perceive the mental inclinations of worldly people. Without leaving the world, they transcend all worldly realms. Though not yet attaining buddhahood, they surpass all conditioned causes, teaching beings beyond all practices to universally perfect virtuous conduct, extensively liberating all causal mental activities.

They see all beings' thoughts, protecting worldly dharmas everywhere, not abandoning conventional practices but entering beings' thoughts. Their wisdom is without haste, not violating dangers, their faculties tranquil and composed, never weary or disordered. They forever observe holy wisdom always united with virtue, approach the bodhi tree and sit in the bodhimaṇḍa, subduing Māras and abandoning heterodox paths. Their practice is universally illuminating yet without grasping.

Attaining the Buddha's abode delights beings. They see concentration and wisdom pervading all meanings, all dharmas having one flavor. Grasping skillful means, their wisdom is limitless, crossing beyond measure. This is called the perfection of wisdom. They understand all causes and conditions, arousing all thoughts, auspicious responses, and mental activities, enabling transcendence - this is called crossing to the other shore.

Furthermore, this wisdom has two aspects of purity:

The practice of unobstructed wisdom and pure conception

Solemn purity, which no one can match in wisdom

There are two more purities:

Purifying and eliminating inversions

Purifying and removing all views

The bodhisattva's wisdom practice universally penetrates all, fully endowed with holy clarity, understanding beings and comprehending scriptures. With this wisdom they understand non-existence, entering the dust of afflictions to transform beings' desires. In all births and realms, they establish wisdom, roaming all lands and understanding all realms. Their genuine wisdom does not discriminate this or that or dwell in between. Their wisdom pervades all, seeing the ten directions without obstruction, using non-obscuration to reach limitlessness.

Seeing genuine wisdom, they clearly understand the root and branch, groups and seasons of all dharmas. They can distinguish true wisdom, its meaning having no correspondence or non-correspondence, no uniting or separating, no laziness or diligence, not double or single. They reckon that all dharmas also have no correspondence.

[0661b05] 「又族姓子！菩薩若行智慧事者，以慧為舍則成福堂，篤信名德道法之室，住於總持分別智辯，一切備悉具足慧事。是族姓子！菩薩奉修智度無極清淨之行。」說此語已，彼時會中二萬二千人皆發無上正真道意，八千菩薩逮得無所從生法忍，五千比丘漏盡意解，一萬天子遠塵離垢諸法眼淨。時諸天子舉聲歎曰：「若有眾生逮得聞是諸度無極清淨之行道法門者，則為諸佛所見授記。何況有聞能奉受持諷讀誦，行如上教乎！」

Furthermore, noble son! When bodhisattvas practice matters of wisdom, they use wisdom as their dwelling, thus creating a hall of merit. They have sincere faith in the room of renowned virtues and Dharma methods, abide in retention and discern with intellectual eloquence, fully equipped with all matters of wisdom. Noble son! This is the bodhisattva's practice of the pure perfection of wisdom to the utmost.

After these words were spoken, twenty-two thousand people in the assembly aroused the aspiration for unsurpassed, true, and correct enlightenment. Eight thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas. Five thousand monks had their minds liberated from all defilements. Ten thousand heavenly beings purified their Dharma eyes, becoming free from dust and defilement.

At that time, the heavenly beings raised their voices in praise, saying: "If there are sentient beings who get to hear this Dharma door of the pure practices of the perfections to the utmost, they will be prophesied by all buddhas. How much more so for those who can hear, accept, uphold, recite, and practice according to these teachings!"

[0661b15] 佛告寶髻：「何謂菩薩佛道品法清淨之行？自觀其身知本無身是為意止，則以二事而立其志。何謂為二？一曰察於荒穢，二曰觀清淨行。何謂荒穢？此身無常積滿不淨，是身薄力劣而無勢，是身化立如傾危屋。何謂觀淨？吾當以此不淨之身精勤解空，得如來身法身。法身巍巍德身無限，為諸眾生示現色像悅可一切。是族姓子！觀身二事以立其意。又族姓子！菩薩觀身了無身已，得淨二法。何謂為二？一見無常，二察有常。是身無常不得久立，老病俱合會當歸死。已達此義，不用身故而造邪業，以不會身則修堅要、行三堅法：一曰身要，二曰命要，三曰財要。此身無常，一切眾生以為貴重，何所益乎？當行愍傷。何謂身要？身不犯惡，謙卑恭順稽首博智。何謂命要？歸命三寶，奉修十德六度四等。何謂財要？捐已布施給諸貧乏。身非我有，口之所言皆多有失，從致諛諂麁辭不正。用是之故，悉棄此行不復為非。已見無身不保壽命，假使被害不犯惡事。曉身非常為分離法，不犯非宜，一切所有施無所貪。已解無身，所獲善德功勳顯著不可稱限。何謂有常？設使觀身了無身者，以時攝取心所了慧，勸一切智不違佛教，不失法言不壞聖眾，勸化群黎執御人民，是謂有常。所以言常，不可盡故。所言無盡，謂無為也。與道合同，無終無始玄妙永存，此謂無為。其無為者乃為常耳。菩薩在彼，以諸德本觀諸通慧至於無為，是謂有常。所以言常，以空無相無願之故。修菩薩道常奉空行，觀於無相不著無願，普具一切精進之行，是謂有常。所言常者謂如虛空。菩薩等心如空無異無有思想，如是行者乃為菩薩是謂有常無上正真。」

The Buddha told Jewel Topknot: "What is meant by the bodhisattva's pure practice of the factors of the Buddha's path? Observing one's own body and knowing it is fundamentally non-existent is called mindfulness. This establishes one's resolve through two things. What are these two?

Examining impurity

Observing pure conduct

What is impurity? This body is impermanent and full of impurities. It has little strength and no power. This body is established like a leaning, dangerous house.

What is observing purity? I should use this impure body to diligently realize emptiness and attain the Tathāgata's Dharma body. The Dharma body is majestic, with limitless virtues, manifesting forms for all beings to delight in.

Noble son! Observing these two aspects of the body establishes one's intention. Furthermore, noble son! When bodhisattvas observe the body and realize its non-existence, they attain two pure dharmas. What are these two?

Seeing impermanence

Examining permanence

This body is impermanent and cannot last long. Old age and sickness come together, inevitably leading to death. Having realized this meaning, one does not use the body to create evil karma. Not clinging to the body, one cultivates three firm practices:

Bodily essentials

Life essentials

Wealth essentials

This impermanent body is cherished by all beings, but what benefit is there? One should practice compassion.

What are bodily essentials? Not committing evil with the body, being humble and respectful, bowing one's head and seeking wisdom.

What are life essentials? Taking refuge in the Three Jewels, cultivating the ten virtues, six perfections, and four immeasurables.

What are wealth essentials? Giving away one's possessions to help the poor and needy.

The body is not one's own. Speech often has faults, leading to flattery and harsh words. Therefore, one abandons these practices and no longer does wrong. Seeing the non-existence of the body and not clinging to life, even if harmed, one does not commit evil. Understanding the body as impermanent and subject to separation, one does not commit improprieties and gives away all possessions without greed.

Having understood the non-existence of the body, the virtues and merits one attains are evident and immeasurable.

What is permanence? If one observes the body and realizes its non-existence, one timely grasps the wisdom understood by the mind, encourages all wisdom without violating the Buddha's teachings, does not lose the words of Dharma, does not destroy the noble assembly, and encourages and transforms all people. This is called permanence. It is called permanent because it is inexhaustible. What is inexhaustible refers to the unconditioned. United with the Way, without end or beginning, profound and eternally abiding, this is called the unconditioned. The unconditioned is permanent.

Bodhisattvas there observe all penetrating wisdom leading to the unconditioned through the roots of virtue. This is called permanence. It is called permanent because of emptiness, characteristiclessness, and wishlessness. Cultivating the bodhisattva path, one always practices emptiness, observes characteristiclessness without attachment to wishlessness, and universally possesses all diligent practices. This is called permanence. What is called permanent is like space. Bodhisattvas' minds are equal to space, without difference and without thoughts. One who practices thus is a bodhisattva, and this is called the unsurpassed, true permanence."

[0661c19] 佛告族姓子：「菩薩觀身了本無身，則曰意止。一切人身皆悉本空，以解身空意無所著，觀眾生身立在佛身。當作是觀，若如來身無有諸漏，吾身亦然。察於諸法，奉行道義不失佛教。得無漏身而觀眾生分別諸相，以無漏身無漏清淨本際亦淨。如其德本興立諸行，勸助德本亦無諸漏，以能逮成無漏法者能住諸漏。何謂諸漏？一曰欲漏，二曰有漏，三曰見漏。彼斷欲漏，設生欲界開化眾生。若斷有漏，遊在生死於諸所受教授人民。又見漏者，則是無明癡冥之漏。菩薩於彼精進不懈，究竟精進拔其根原。彼若觀身奉修意止，超度往古諸不應行，離於眾穢而遵澹怕，乃為觀身便無所度，亦無所生則無所為，乃為觀身。假使觀已不見有身亦無所察，捨於貪身不計吾我，已無吾我則無所貪，已無所貪則無所諍，已無所諍則無殃釁，已無殃釁逮得法忍，已得法忍則無所歸，已無所歸則無卒暴，已無卒暴不住自大則住於法，已住法者不行非法。順法行者常與法俱，修道法者則逮法慈，已受法慈則聞法音，已行法音不聞界音，已寂界音便逮三昧，而已正受則觀審諦，已觀審諦則無所想，已無所想則無所作，已無所作則無非作，已於諸作無作非作致正真法便等諸法。已等諸法，便逮通慧一切之智。是族姓子！菩薩觀身了本無身意止行淨。」

The Buddha told the noble son: "When bodhisattvas observe the body and realize its fundamental non-existence, this is called mindfulness. All human bodies are fundamentally empty. Understanding the emptiness of the body, the mind has no attachments. They observe sentient beings' bodies as established in the Buddha's body. They should contemplate thus: if the Tathāgata's body is without defilements, so too is my body. Examining all dharmas, they practice the meaning of the path without losing the Buddha's teachings.

Attaining the undefiled body, they observe sentient beings and distinguish various characteristics. With the undefiled body, the undefiled purity is also pure from the beginning. As with the roots of virtue, they establish various practices. Encouraging the roots of virtue is also without defilements. Those who can attain the undefiled dharma can abide in the defilements. What are the defilements? First is the defilement of desire, second is the defilement of existence, and third is the defilement of views.

They cut off the defilement of desire, and if born in the desire realm, they transform sentient beings. If they cut off the defilement of existence, they wander in birth and death to teach people in various rebirths. As for the defilement of views, this is the defilement of ignorance and delusion. Bodhisattvas diligently practice without laziness, ultimately uprooting its source.

If they observe the body and practice mindfulness, they transcend all improper practices of the past, departing from all impurities and following tranquility. This is observing the body where there is nothing to cross over, nothing to be born, and nothing to do - this is observing the body. If after observing, they see no body and nothing to examine, abandoning attachment to the body and not reckoning a self, then without a self there is no craving. Without craving there is no contention. Without contention there is no calamity. Without calamity they attain the patient acceptance of dharmas. Having attained patient acceptance, there is nowhere to return to. With nowhere to return, there is no haste. Without haste, not abiding in arrogance, they abide in the Dharma. Abiding in the Dharma, they do not practice non-Dharma.

Those who follow the Dharma are always with the Dharma. Those who cultivate the path Dharma attain the kindness of Dharma. Having received the kindness of Dharma, they hear the sound of Dharma. Practicing the sound of Dharma, they do not hear the sound of realms. When the sound of realms is silenced, they attain samādhi. In right concentration, they observe carefully. Having observed carefully, there are no conceptions. Without conceptions, there is no action. Without action, there is no non-action. When in all actions there is no action and no non-action, they attain the true Dharma and equalize all dharmas. Having equalized all dharmas, they attain the wisdom and knowledge of all things.

Noble son! This is the bodhisattva's pure practice of mindfulness, observing the body and realizing its fundamental non-existence."

[0662a17] 佛告族姓子：「何謂菩薩痛痒意止？謂觀痛痒本無痛痒，乃為意止。覩諸苦痛，皆見眾生諸在患難，為之雨淚逮成大哀。作是惟念：『眾人在惱，若得安者乃無痛痒。』則為斷除一切危害。乃致觀痛知本無痛，意止所行已滅痛痒，為諸群生被大德鎧，先自消身非法之行，亦不想念滅已痛痒。若有遭痛，普為一切執御大哀，為示永安長消眾患。為貪欲人興發大哀，先除己貪不為欲縛，設身遇苦不以為難。為瞋恚人興發大哀斷己恚結，彼則觀見不苦不樂之痛痒也。為愚行人興發大哀滅已癡縛，彼觀痛樂則無所著，消壞諸結而自由安。若得苦痛不以憂慼，捨諸有為，則能遵修令無苦樂以壞愚癡。若遇樂痛無所積聚，若遭眾患了身非常，觀苦痛痒察痛無我。彼觀樂痛修行安隱，其觀苦痛則為瘡病，以是之故名曰不樂不苦。設使觀見諸所有安皆歸無常。其有眾苦，計於苦者不苦不樂，則亦無我。菩薩若見諸安樂事，明識一切本則無安，是觀痛痒。知痛無本適起尋滅，曉了諸法不得久存，察於萬物焰生忽沒，視一切法所生如影，從何所來而尋散滅？觀諸法本如瞻手掌，從何所來去至何所？即便了之，無所從來去無所至。以觀諸法不以為患，普見一切篤信休息，因此成道。以成於道，亦無所得不復退還。所以者何？以能逮見一切眾人根本所興則求滅盡，不為己身而求滅也。是族姓子！菩薩大士善權方便，執御大哀觀於痛痒，了本無痛意止之行。消諸所見，明識於此，不以遇於三界諸痛滅取證際也。彼於眾痛觀佛歎本，曉了諸痛寂默恬澹，本無所有亦無遭患永無遭患。諸法皆空離於吾我，徒見合會依於因緣，悉無有主亦無吾我，捨諸所見無所長育。彼觀如是則真諦見。因緣所合皆不可得，已不可得便作是察如因緣空，從是興立諸法亦空。已達空義，乃為觀痛本無痛痒，為意止也。所謂寂寞，身澹怕故，選擇諸義道聖慧，是族姓子！菩薩觀身痛痒了本無痛意止淨行。」

The Buddha told the noble son: "What is meant by the bodhisattva's mindfulness of sensations (痛痒 vedanā)? It means observing that sensations are fundamentally without sensations, and this is mindfulness. Seeing various sufferings, they perceive all beings in distress and shed tears, developing great compassion. They think: 'If beings in affliction could attain peace, there would be no sensations.' This eliminates all harm.

Observing pain and knowing it is fundamentally without pain, the practice of mindfulness extinguishes sensations. For all beings, they don the armor of great virtue, first eliminating their own non-Dharmic conduct, without thinking of extinguishing their own sensations. When encountering pain, they universally develop great compassion for all, demonstrating eternal peace and eliminating all afflictions.

For those with desire, they develop great compassion, first removing their own desires and not being bound by lust. Even if their body encounters suffering, they do not consider it difficult. For those with anger, they develop great compassion and cut off their own anger-knots, observing sensations that are neither suffering nor pleasure. For those who act foolishly, they develop great compassion and eliminate the bonds of delusion, observing pleasure and pain without attachment, destroying all bonds and attaining freedom and ease.

When experiencing painful sensations, they do not become sorrowful but abandon all conditioned things. They can then cultivate to eliminate both suffering and pleasure, thus destroying ignorance. When encountering pleasant sensations, they do not accumulate them. When facing many afflictions, they understand the body's impermanence and observe painful sensations as without self.

They observe pleasant sensations as cultivating peace and safety, and painful sensations as wounds and illnesses. Therefore, it is called neither pleasure nor pain. If they observe all peace as returning to impermanence, and all sufferings as neither suffering nor pleasure, then it is also without self.

When bodhisattvas see things of peace and happiness, they clearly recognize that fundamentally there is no peace - this is observing sensations. Knowing that sensations have no origin, arising and quickly ceasing, they understand that all dharmas cannot last long. They observe all things as flames that suddenly disappear, see all dharmas born like shadows, and wonder where they come from and where they disperse to. Observing the origin of all dharmas as if looking at their palm, they wonder where they come from and where they go. They immediately understand that there is no coming and no going.

By observing all dharmas in this way, they do not consider them afflictions. Seeing all with sincere faith at rest, they attain the Way because of this. Having attained the Way, they gain nothing and do not retreat. Why? Because they can see the fundamental arising of all people and seek its extinction, not seeking extinction for themselves.

Noble son! The great bodhisattva beings, with skillful means, employ great compassion to observe sensations, understanding that fundamentally there is no pain - this is the practice of mindfulness. They eliminate all views, clearly recognizing this, not using the sensations of the three realms to attain and realize the ultimate.

They observe all pain as the Buddha praised the origin, understanding all pain as silent and tranquil, fundamentally non-existent and without affliction, eternally without affliction. All dharmas are empty, free from self, merely seen as combinations dependent on causes and conditions, all without an owner and without self, abandoning all views and without growth.

Observing like this is seeing the ultimate truth. What is combined by causes and conditions cannot be obtained. Being unobtainable, they then examine it as empty like causes and conditions, and from this establish that all dharmas are also empty. Having realized the meaning of emptiness, they then observe sensations as fundamentally without sensations - this is mindfulness.

What is called tranquility is because the body is calm and peaceful. Selecting the various meanings is the wisdom of the holy path. Noble son! This is the bodhisattva's pure practice of mindfulness, observing bodily sensations and understanding them as fundamentally without pain."

[0662b26] 佛告族姓子：「菩薩觀心了本無心為意止行，立於道心以得立心，以己意慧求其心本，不見內心不見外心不住內外。察其心本不見五陰，無諸種無諸入，其心寂定。求其持處從何所起？則更思惟心從緣起。尋復思惟其心為異，因緣異乎？即復自了。設因緣異其心異者，則有二心；設使因緣是心、心是因緣，以是之故心不見心。計於心者非不見心，猶如虛偽，無實諸塵住於虛空。利刀傷指本時為瘡，指瘡已差無所患苦。如是族姓子！心亦如是，由是之故心不見心。心所見者則無所見，應觀如是心所住處，亦不起罪不見斷滅，不念常存亦無有身。身如牆壁，因緣不亂不離愍傷，亦不有是亦不有異，是為心也。持心如是。心動為法，心無所住亦無所行，心不可見心相自然。作是曉了，所見若茲不離所見，其心寂然明識無本，是為菩薩觀心無心為意止也。

The Buddha told the noble son: "When bodhisattvas observe the mind and realize it is fundamentally without mind, this is the practice of mindfulness. They establish the mind of the Way to attain an established mind. Using their own mental wisdom, they seek the origin of the mind, not seeing an inner mind, not seeing an outer mind, and not dwelling on inner or outer. Examining the origin of the mind, they do not see the five aggregates, there are no elements and no sense fields, and the mind is tranquil.

Seeking where it is held and from where it arises, they further contemplate that the mind arises from conditions. They then contemplate: Is the mind different from the conditions? They come to understand: If the conditions were different and the mind were different, there would be two minds. If the conditions are the mind and the mind is the conditions, because of this the mind does not see the mind.

Reckoning the mind is not not seeing the mind, it is like a falsity, unreal dust abiding in empty space. When a sharp knife wounds a finger, at first there is a wound, but when the finger wound heals there is no more suffering. Noble son! The mind is also like this, therefore the mind does not see the mind.

What the mind sees is actually not seen. One should observe thus where the mind dwells, also not giving rise to wrongdoing, not seeing annihilation, not thinking of permanence, and also without a body. The body is like a wall, conditions are not confused and do not depart from compassion, also not having this and not having that - this is the mind. Holding the mind like this.

The mind moves as dharmas, the mind has no abode and also no conduct, the mind cannot be seen and the characteristics of mind are natural. Understanding thus, what is seen is thus not separate from seeing, the mind is tranquil and clearly recognizes it has no origin - this is the bodhisattva's mindfulness of observing the mind as without mind."

[0662c14] 「又族姓子！設心不起而不可見，則無有想無應不應，亦無輕慢則不放逸，是為觀心知本無心為意止也。又如心無色，其因緣合及與辯才亦復如是。德本無色，如心無為德亦無色，所勸道心亦復無色。設使道心及與勸助無有形色，道亦如是悉無所有，是故言曰如其心者行亦如之。計若勸助道心亦如，如其道心人心本淨亦復如是。道心本淨，一切諸法亦復如斯。如此心者曉了普入，是為菩薩觀心無心為意止也。眾患所惱未曾停住，猶如獼猴及河駛水，亦若油燈光曜所出忽然遠遊，無有身形而易退轉，貪悋諸界六情之患以為屋宅，須臾變異各隨所應。心無有處而獨遊行，無有堅要亦無不要寂然獨觀，是謂觀心無心意止清淨。心所入慧心之法界，慧心所住其明本淨鮮潔無穢。知心真諦心了現在，目之所見心法平等，慧亦如心心等三世，已能平等便知真正，心慧自然無能護持觀不可見，是謂觀心無心為意止也。計其本淨則為自然，心亦本淨了眾生心，以心淨故開化人民為其說法，以能解知己心自然，一切眾生亦復自然。若能分別心如是者，見其心相而為說法。如心相自然，眾生心相自然如此，若能達斯相者，為其說法己心則空，眾生之心亦復為空。已解此空為其說法，等御己心。若能等御而為說法己身則等，已等己心則等眾生，已等眾生則等諸法，已等諸法則等諸佛。曉此真諦，不令其心離於貪欲不處於欲。心已止者，則入法界趣於自然，心無所住於法無動。是謂菩薩觀心無心意止清淨。」

The Buddha told the noble son: "Furthermore, if the mind does not arise and cannot be seen, then there are no conceptions, no correspondence or non-correspondence, no contempt, and no heedlessness. This is observing the mind and knowing it is fundamentally without mind, which is mindfulness.

Just as the mind has no form, so too are its causes and conditions and eloquence. Virtue has no form; as the mind is unconditioned, virtue also has no form. The encouraged mind of the path also has no form. If the mind of the path and its encouragement have no form, the path is also thus without anything. Therefore it is said: as the mind is, so too is conduct. If encouragement is like the mind of the path, then as the mind of the path is naturally pure, so too is the human mind. The mind of the path being naturally pure, all dharmas are also like this. Such a mind understands and universally penetrates - this is the bodhisattva's mindfulness of observing the mind as without mind.

Afflicted by various troubles, it never stays still, like a monkey or rapid river waters. It is also like the light emitted from an oil lamp suddenly traveling far, without bodily form and easily retreating. The afflictions of greed in the realms and six senses are its dwelling place, changing in an instant according to conditions. The mind has no place yet wanders alone, without firmness or lack of firmness, observing in solitary tranquility. This is called the purity of mindfulness of observing the mind as without mind.

The wisdom that the mind enters is the dharma realm of the mind. Where wisdom dwells, its light is naturally pure and spotless. Knowing the truth of the mind, the mind understands the present. What the eye sees and the dharmas of the mind are equal. Wisdom is like the mind; the mind is equal in the three times. Being able to equalize, one knows what is true and correct. The mind's wisdom is natural, without ability to protect or maintain, observing the unseeable - this is called mindfulness of observing the mind as without mind.

Reckoning its original purity as natural, the mind is also originally pure and understands the minds of sentient beings. Because the mind is pure, one teaches people and expounds the Dharma for them. Being able to understand one's own mind as natural, all sentient beings are also natural. If one can distinguish the mind thus, seeing its characteristics and expounding the Dharma accordingly - as the characteristics of the mind are natural, so too are the characteristics of sentient beings' minds natural like this - if one can realize these characteristics, one expounds the Dharma for them. One's own mind is then empty, and the minds of sentient beings are also empty.

Having understood this emptiness, one expounds the Dharma for them, equally guiding one's own mind. If one can guide equally and expound the Dharma, one's own body is then equal. Having equalized one's own mind, one equalizes sentient beings. Having equalized sentient beings, one equalizes all dharmas. Having equalized all dharmas, one equalizes all buddhas. Understanding this truth, one does not allow the mind to depart from desire nor dwell in desire. When the mind has stopped, it enters the dharma realm and tends toward naturalness. The mind has no abode and is unmoving in the Dharma. This is called the bodhisattva's pure mindfulness of observing the mind as without mind."

[0663a17] 佛告族姓子：「菩薩觀法知本無法為意止行，即自念言：『法起則起、法滅則滅，計於本末亦無我身，人壽有命人與非人生老病死終沒所趣，於此諸法諸法合會。因其合會而為習俗，設無緣合則無有此，從其習樂因成緣會，則興善本及與惡本，以歸無常無有緣會，不從無習而起諸法。』彼觀如是曉了諸法，見所歸趣亦無所有，空無相無願所作功德及無功德，彼諸所行如幻無常，當奉精進設興因緣。有十尊行極上無蓋，除去因緣志于大法。何謂為十？身淨無穢，諸相種好無能見頂。超度一切諸所侵枉，志性清淨具足十事。其心清淨具足正行，六十億音口之所說可悅眾生。其心淨者常懷慈仁，愍念一切無所加害。其意常定未曾有亂，辯才清淨，有所講說應于法義，辯不可盡。大慈清淨，勸化眾生一切令樂泥洹之界。大哀清淨，無央數劫不厭生死。淨十種力，曉了眾生根原所念各各不同。清淨無畏分別執御，無央數法眾生積聚，欲具諸佛不共之法。去來今慧三世無礙，諸佛法淨用能自在，歸聖慧故；是為十。彼已逮此尊妙極上無蓋大法十事之行，稱量思惟不以厭倦，積累功勳而不毀墮，無德之行慇懃精進。何謂諸法根原所來令無處所？度於所住諸宿塵勞，已曉萬物一切無常，便能興成無常三昧。得是定者無堅要想不亂三昧，從其本願示所向生，來有所入而復出生，則以班宣功德之行開化眾生。是族姓子！菩薩大士善權方便，普說經典觀於諸法，達本無法為意止也。其有致道遵修經典，若能曉了道品之法，不作眾善不見有常，亦無所著不除惡法，道心所見所在無斷，亦不計常不墮斷滅。若有菩薩棄捐見常斷滅之事，執心平等而無所住處於中間。何謂中間？不應念行，無明眾冥悉除去此，是謂中間。無有教令無可誨授，無言無說，是謂中間。取要言之，無明、行、識、名色、六入、觸、痛、愛、取、有、生、老病死憂慼之患，惱無可會皆已除盡，是謂中間。其所教者無有智慧亦無處所，是謂中間。其中間者，無有驛使亦無遣者。如是宿處計彼所有，無有教令無訓誨者，計是本末不可決了，未有所處不可捉持則無所著，寂寞澹怕忽然已滅，是謂中間。譬族姓子！呼響所出無有處所，其趣親近音生於對，若見諦者墮於真偽，是為中間。無言無說，彼則無見亦無所處。如是族姓子！所因興發識色之事及所教令，所因合成從二緣對，其中間者無教無說，是謂中間。因緣合成不用義理，其義理者則不可得，其不可得則不重來，其不重來是謂中間。又計我者則了無我滅寂於此，於我不我自然清淨，是處中間計人壽命，於人壽命而無所見清淨自然，是謂中間。於想無想而無想樂，是謂中間。所興顛倒所得之事而無所有，是為中間。虛妄愚癡至誠之教悉不可得，是謂中間。此岸彼際消化己身令無所著，有為無為不行諸習，是謂中間。蠲除生死而去泥洹悉無言教，是處中間。」

The Buddha told the noble son: "The bodhisattva's practice of mindfulness of dharmas is to know that dharmas are fundamentally non-existent. They contemplate thus, ‘When dharmas arise, they arise; when dharmas cease, they cease. From beginning to end, there is no self. Humans and non-humans alike are subject to birth, aging, sickness, and death, with no final destination. All these dharmas come together. Due to their coming together, conventions are formed. If there were no conditions for their coming together, these would not exist. From habitual pleasures, conditions come together, giving rise to roots of good and evil. Returning to impermanence, there is no coming together of conditions. Dharmas do not arise from non-habit.’

Observing thus, they understand all dharmas. Seeing that to which they return is also non-existent, they realize that both meritorious and non-meritorious deeds done with emptiness, characteristiclessness, and wishlessness are like illusions and impermanent. They should diligently practice even while establishing causes and conditions. There are ten supreme, unsurpassed practices that eliminate causes and conditions and aspire to the great Dharma. What are these ten?

Purity of body, free from defilement, with all major and minor marks so perfect that none can see their limit.
Transcending all forms of oppression, with a pure will encompassing ten qualities.
Purity of mind with perfect right conduct, speaking with sixty billion voices to delight all beings.
Those with pure minds always harbor kindness and compassion, considering all beings without causing harm.
Their minds are always concentrated without distraction, with pure eloquence, speaking appropriately to the Dharma and its meaning, with inexhaustible eloquence.
Great pure compassion, encouraging all beings to delight in the realm of nirvana.
Great pure empathy, not tiring of birth and death for countless kalpas.
Purity of the ten powers, understanding the different roots and thoughts of all beings.
Pure fearlessness in discerning and guiding the countless dharmas accumulated by beings, desiring to perfect the unique dharmas of all buddhas.
Unobstructed wisdom of past, present, and future, with pure mastery of all buddha dharmas, returning to holy wisdom.

Having attained these ten supreme and unsurpassed great dharma practices, they contemplate without weariness, accumulating merit without falling or regressing, diligently practicing even non-virtuous actions. What is meant by dharmas having no original source or abode? Transcending the abodes of past karmic afflictions, understanding that all things are impermanent, they can then cultivate the samadhi of impermanence.

Those who attain this concentration have no notion of solidity and attain the samadhi of non-confusion. Following their original vows, they manifest rebirth, enter and exit existence, proclaiming meritorious practices to transform beings.

Noble son! The great bodhisattva beings, with skillful means, universally expound the sutras and observe all dharmas, realizing that dharmas are fundamentally non-existent - this is mindfulness. Those who attain the Way and cultivate the sutras, if they can understand the factors of the path, do not perform good deeds nor see permanence, are not attached nor eliminate evil dharmas, see the mind of the Way as unbroken everywhere, do not reckon permanence nor fall into annihilation.

If there are bodhisattvas who abandon views of permanence and annihilation, they hold their minds in equality without abiding, dwelling in the middle. What is the middle? It is not practicing what should not be contemplated, eliminating all ignorance and darkness - this is the middle. There are no teachings to be given or received, no words or explanations - this is the middle.

In short, ignorance, formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair - all these afflictions are completely eliminated - this is the middle. What is taught has no wisdom and no abode - this is the middle. In this middle, there are no messengers and nothing sent. Like a lodging place, reckoning what exists there, there are no teachings or instructions. Considering its beginning and end, it cannot be determined. Having no abode and unable to be grasped, there is no attachment. Solitary and tranquil, it suddenly ceases - this is the middle.

Noble son! Like an echo that has no place of origin, its tendency to arise comes from opposition. For those who see the truth, they fall into true and false - this is the middle. Without words or explanations, there is no view and no abode.

Thus, noble son! The causes that give rise to consciousness and form, and the teachings given, arise from the opposition of two conditions. The middle between them has no teaching and no explanation - this is the middle. Arising from causes and conditions does not employ reasoning. This reasoning cannot be obtained. What cannot be obtained does not come again. What does not come again is called the middle.

Moreover, those who reckon a self realize there is no self and extinguish it here. Regarding self and non-self, they are naturally pure - this is dwelling in the middle. Regarding the lifespan of beings, seeing no lifespan, they are naturally pure - this is the middle. Regarding perception and non-perception, there is no delight in perception - this is the middle. The inversions that arise and what is obtained are non-existent - this is the middle. Delusions and sincere teachings cannot be obtained - this is the middle. Consuming one's own body to be without attachment on this shore or the other, not practicing any habits of the conditioned or unconditioned - this is the middle. Eliminating birth and death and departing for nirvana, all without words or teachings - this is dwelling in the middle.

[0663c16] 佛告族姓子：「其觀於法了法本無為意止者，不壞法界其意自然而得意止。彼導法界曉了諸法，計其法界及與人界，於彼法界亦無所壞不毀人界，人界法界此二事者等如空界。彼以一界普見諸法，以慧眼見，則用法界觀佛所行。假使有人不選擇法彼則無見，以是之故諸法若干，見無本法不觀若干。若以觀法見本無者，不肉眼見、不天眼見、不慧眼見。所以者何？計使眼者，不受於想不肉眼見，彼眼不墮生死之行。若以天眼無所見者，不用彼眼行於放逸。若以慧眼無所見者，彼為觀法了法本無，普見諸法無有處所法無所住，已見諸法無所住者則行法意，便不違失往古所誓，是為菩薩隨諸佛教而自立意，敢可觀察深妙之法不捨道心諸通慧矣。是為族姓子菩薩大士觀本無法意止淨行。」

The Buddha told the noble son: "One who observes the dharmas and realizes that dharmas are fundamentally without characteristics, this is mindfulness. Without destroying the dharma realm, one's mind naturally attains mindfulness. One who guides the dharma realm understands all dharmas, reckoning the dharma realm and the human realm. In that dharma realm, there is also no destruction and no harm to the human realm. These two things - the human realm and the dharma realm - are equal like the realm of space.

One who uses one realm to universally see all dharmas, seeing with the eye of wisdom, uses the dharma realm to observe the Buddha's practices. If there is a person who does not select dharmas, they have no view. Therefore, dharmas are many, but seeing no fundamental dharma, one does not observe the many.

If by observing dharmas one sees their fundamental non-existence, this is not seen by the physical eye, the heavenly eye, or the wisdom eye. Why is this? Reckoning the eye, it does not receive conceptions and is not seen by the physical eye. That eye does not fall into the actions of birth and death. If with the heavenly eye one sees nothing, one does not use that eye to act heedlessly. If with the wisdom eye one sees nothing, this is observing dharmas and realizing dharmas' fundamental non-existence, universally seeing all dharmas as having no location and dharmas as having no abode.

One who has seen that dharmas have no abode then practices the intention of dharma, and does not violate or lose ancient vows. This is a bodhisattva following the Buddha's teachings and establishing their own intention, daring to observe profound and wondrous dharmas without abandoning the mind of enlightenment and all penetrating wisdom. This is the noble son bodhisattva's pure practice of mindfulness of observing the fundamental non-existence of dharmas."

[0664a03] 佛告族姓子：「是四意止行四精進。何謂為四？觀身無身，棄捐計實不淨為淨顛倒之想。觀痛無痛，棄苦為樂顛倒之想。觀心無心，蠲除無常計有常想。觀法無法，捨遠無我為我想者。於四顛倒而修平等則無所著。菩薩若能行平等者，則能清淨一切諸行。菩薩奉此平等清淨微妙行者便逮法忍，名四意斷亦得法忍。何謂意斷清淨？行者講說道法，以此因緣善本法行自然隨順，不從惡本不發瑕穢，諸不善本萌牙未生不令興起，為奉精進。諸惡適起非法之事尋便滅之，為修精進。諸善法事未興起者，勸令發生。以興善法益加精進，令其具足不使忘失，為行精進。又復菩薩本行淨業能自制護，不失善法得自在住，漸稍長育顯揚善法，善法已興不復忘失。彼族姓子如是行淨此四意斷，其菩薩行心得自在不亂精進，其淨垢濁不與俱合，清淨無垢不違佛慧，則從道教行于大哀，心心相見覩其所念，不失精進已行平等，曰得意斷。所以者何？從等安祥不用反邪，以因安祥不從反邪，便逮意斷平等三昧。已得三昧，名曰平等四意斷也。」

The Buddha told the noble son: "These are the four foundations of mindfulness practiced with four diligences. What are the four?

Observing the body as without body, abandoning the inverted notion of considering the impure as pure.

Observing sensations as without sensations, abandoning the inverted notion of considering suffering as pleasure.

Observing the mind as without mind, eliminating the notion of impermanence as permanence.

Observing phenomena as without phenomena, abandoning the notion of non-self as self.

By practicing equality regarding these four inversions, one becomes unattached. If bodhisattvas can practice this equality, they can purify all practices. Bodhisattvas who revere this equal, pure, and subtle practice attain patient acceptance of dharmas, called the four severances of mind, also attaining patient acceptance of dharmas.

What is the purity of severing the mind? When practitioners expound the Dharma of the path, through these causes and conditions, the practice of good dharma roots naturally follows. They do not arise from evil roots or give rise to faults. They diligently prevent unarisen unwholesome roots from arising. When evil and non-Dharmic things arise, they quickly eliminate them - this is practicing diligence. They encourage unarisen wholesome dharmas to arise. By arousing wholesome dharmas, they increase their diligence, making them complete without forgetting - this is practicing diligence.

Furthermore, bodhisattvas originally practice pure karma and can control and protect themselves. Not losing wholesome dharmas, they attain freedom to abide, gradually nurturing and promoting wholesome dharmas. Once wholesome dharmas have arisen, they no longer forget them.

Noble sons, by purely practicing these four severances of mind, bodhisattvas attain mastery of mind and practice undistracted diligence. Their purity does not mix with defilements. Pure and undefiled, they do not contradict the Buddha's wisdom. Following the teachings of the path, they practice great compassion. Seeing mind to mind, they perceive others' thoughts. Not losing diligence, having practiced equality, they are said to attain severance of mind. Why is this? From equality and tranquility, not using perversity, because of tranquility not following perversity, they attain the samadhi of severance of mind and equality. Having attained samadhi, it is called the four equal severances of mind."

[0664a25] 佛告族姓子：「若能修行此四意斷，則能奉行具四神足。斷除貪欲奉行精進，則令道心靜然無穢所思薄尠，已去非法則逮輕便，致成大哀精進輕舉。獲權方便已誡輕舉，因是之故成四神足，昇于道堂得四自在。何謂為四？於壽自在，已得長命由已無限，在短命中具無量壽勸化眾生，在長命中聽省說法，或有厭倦現於短命，使渴仰法慇懃求義，在在所生天上人間，各得自在於其壽命。是為第一逮得自在。又族姓子！身口自在，其人身口逮致由己，心不倚身逮意現形，隨其容貌而示色像，因其眾生威儀禮節體之好醜長短善惡，思惟正定以何律儀而可開化？菩薩則從變其形貌，坐起進止發意之頃，化一切人蚑行喘息人物之士，身形顏色皆為一類而為說法。是為第二而得自在。又復於法而得自在，在於三界執御度世之正典不行俗法，則隨習俗普現變化，亦不捨遠度世之慧，亦無所失至無礙慧深奧之道、十二緣起因緣之法而見迷惑。若生天上及與世間，隨其語言令無數人皆隨律教，從其所好上中下願各得其所，所得自在巍巍如斯。是為第三而得自在。又有菩薩建立其心使得由已，其自在者攝三千大千世界諸有大海合入一海而建立之，亦無往來而現變化。三千世界諸須彌山立為一山，使四天王及忉利天不知合散去來所趣。因而現變三千世界，而為建立諸有民人計皆知數樹木華實，令虛空中滿其水火，或化眾寶，從其所變而建立之。已能建立，發意之頃靡不蒙度，忽然如故。是為第四而得自在。又族姓子！菩薩以是四神足行而自修立，與十方佛共俱言談，坐起經行不離左右，與諸釋梵及四天王、天、龍、鬼神、揵沓惒、阿須倫、迦留羅、真陀羅、摩休勒、人與非人一切眾生，俱共相隨談言說事，坐起行步。所以者何？菩薩神足微妙巍巍卓然有異。往古修行善法之義，無有缺漏因獲致此。何謂神足往古修行善法之義？輕便其身恭敬尊長，奉事眾祐趨走給使不以為難，謙卑下意不懷自大，口說善言悅可眾人莫不敬愛，自歸稽首禮節備悉，言行相應其心輕便，不懷慢恣無危害意。彼修謙恭自伏其意，聽受尊言順教跪拜，執心柔軟而制其志，精進修行未曾捨離。其人具足戒之禮節，身所造行與眾殊特，心不懈慢亦不放逸。從其貪欲而起瑕穢瞋恚愚癡心，蠲除此已無有貪嫉。饕餮自除，志性不起，則病瘳愈度於眾事。所負重擔由因羸劣而致此患，陰蓋眾事為去其擔。五事所受施以恩惠依橋道度，以大船度四瀆具，度一切眾生之類越於泛流。有所開化超然有異，亂者正之、逸者定之、癖者立之、毀者笑之，不礙迴波決諸狐疑，所說殊異安諸動搖。救念諸界覺諸不寤，所可愛重每以惠施後無所悔。將濟眾生勸助道意，若見他人積累德本代其歡喜。未曾歎己為身獲安，見他人安歡悅善之。易養知足不望他利，愛樂出家勸人出學。修大弘慈常懷道心，等怨親友樂如虛空。見疲極者設以車乘，則以無畏加於眾生。見學問者敬之如佛，其未學者不以輕慢。其貧匱者施以財業，若疾病者救以醫藥令得濟命。見救護者為行恩報而以孝順，行禁戒者能自修慎。供養事之不失其意，無恭恪者勸救濟之度於世法。所經遊行不犯諸惡，於諸世事而無所著奉行諸德。是族姓子！修諸神足微妙巍巍，持行如是不失神足，常與其俱至成佛道。是為菩薩神足淨行。」

The Buddha told the noble son: "If one can practice these four severances of mind, one can uphold and practice the four bases of supernatural power. By cutting off desire and practicing diligence, the mind of the Way becomes tranquil and pure, with few thoughts. Having abandoned non-Dharma, one attains lightness and ease, developing great compassion and diligent vigor. Gaining skillful means and restraining frivolity, one thus accomplishes the four bases of supernatural power and ascends to the hall of the Way, attaining four kinds of mastery. What are these four?

Mastery over lifespan: Having attained long life without limit, one can manifest short lifespans to teach beings or long lifespans to expound the Dharma. One may appear with a short life to inspire yearning for the Dharma, or be reborn in various heavenly and human realms with mastery over one's lifespan. This is the first mastery.

Mastery over body and speech: One's body and speech are under one's control. The mind does not rely on the body but can manifest forms at will, adapting one's appearance to teach beings according to their dispositions. Bodhisattvas can transform their appearance in an instant to teach all kinds of beings. This is the second mastery.

Mastery over the Dharma: While dwelling in the three realms, one upholds the supreme teachings that transcend the world without following worldly ways. One can manifest according to worldly customs without abandoning transcendent wisdom. One is not confused by profound teachings like the unobstructed wisdom and the twelve links of dependent origination. Whether born in heavens or the human world, one can teach countless beings in their own languages, fulfilling their various aspirations. This lofty mastery is the third.

Mastery of mind: Bodhisattvas establish their minds to be self-mastered. They can gather all the great oceans of the trichiliocosm into one ocean, manifest transformations without coming or going, combine all the Mount Sumerus into one mountain, and make changes throughout the trichiliocosm without the knowledge of the Four Heavenly Kings or the gods of Trāyastriṃśa Heaven. They can count all beings, plants and fruits, fill space with water and fire or transform it into treasures. Having established this, in an instant all beings are liberated, then everything suddenly returns to normal. This is the fourth mastery.

Furthermore, noble son! Bodhisattvas cultivate these four bases of supernatural power and establish themselves. They can converse with Buddhas of the ten directions, walking and sitting without leaving their sides. They can interact with various divine and spiritual beings, humans and non-humans. Why is this? The supernatural powers of bodhisattvas are subtle, lofty and extraordinary, attained through cultivating good dharmas in the past without any deficiency.

What are these good dharmas cultivated in the past? They made their bodies light and flexible, respected elders, served sages diligently without difficulty, were humble without arrogance, spoke kind words pleasing to all, bowed in respect with perfect etiquette, aligned speech and action with a light and easy mind, without conceit or harmful intent. They cultivated humility and self-restraint, listened to and followed teachings respectfully, maintained a gentle mind while controlling their will, and practiced diligently without abandoning.

Such people fully upheld the precepts and etiquette, their conduct was exceptional, their minds were neither lazy nor heedless. They eliminated defiled states of greed, anger and delusion, removing stinginess and gluttony. When their aspirations did not arise, their afflictions were cured and they transcended all matters. They removed the heavy burdens that caused weakness and suffering. They bestowed blessings to help beings cross over like a bridge or ferry.

In teaching, they had extraordinary abilities: correcting the confused, calming the agitated, uplifting the despondent, and comforting the discouraged. They resolved doubts without obstruction and their unique teachings brought peace to the unsettled. They were mindful of all realms and awakened the unaware. They gave generously without regret to those they cherished.

To save beings, they encouraged the aspiration for enlightenment. Seeing others accumulate virtue, they rejoiced on their behalf. They never praised themselves for attaining peace, but rejoiced in others' wellbeing. Easily satisfied and content, they did not seek personal gain. They delighted in renunciation and encouraged others to study. They cultivated great kindness and always maintained the mind of the Way, treating friend and foe equally, finding joy like empty space.

Seeing the weary, they provided vehicles. They instilled fearlessness in beings. They respected the learned like Buddhas, without looking down on the unlearned. They gave wealth to the poor and medicine to the sick to save their lives. They repaid kindness with filial devotion and those who upheld precepts cultivated carefully. They made offerings without losing the right intention and encouraged those without respect to practice worldly dharmas. In their travels they did not commit evils, and while engaged in worldly affairs they remained unattached and practiced all virtues.

Noble son! Cultivating these subtle and lofty supernatural powers, practicing thus without losing them, always accompanied by them until attaining Buddhahood - this is the bodhisattva's pure practice of supernatural powers."

[0665a12] 佛告族姓子：「何謂菩薩五根淨行？不受諸法而修道義，是為信根。願度彼岸不須御人，為精進根。不捨道意為一切故，是為意根。執御大哀欲濟危厄，是為定根。若能奉受一切諸法而修寂寞，是智慧根。又族姓子！篤信一切諸佛之法順從道跡，是為信根。奉諸佛法未曾懈倦，是精進根。念諸佛法聖義存心未曾忘捨，是為意根。修習佛定初不懈廢，是為定根。能除一切眾生疑結無所念願，是為慧根。又慕佛道不懷猶豫，是為信根。其性調柔順修精進無有退還，是精進根。勸助德本長而無損，是為意根。等演光明照於眾生救脫憒亂，是為定根。分別一切人之原本而為說法，是為慧根。超越一切諸所罣礙而無所著，是為信根。解眾生結令無諸縛，是精進根。志所奉行而無所著，獨步三界卓然有異，是為意根。知諸罣礙因緣所由，是為定根。了諸著猗智靡不達，是為慧根。又使所遵而無所惑，是為信根。化人不惑捨於非時常懷悅豫，是精進根。所從法教常行清澄，微妙之法不迷眾穢，不忘道義日日增修，是為意根。其心清淨奉行平等，而以正受聖慧均平而得度矣，是為定根。若於法界了無所礙，去諸非時住解明法，是智慧根。滅除一切諸非善本修行眾德，是為信根。遵諸善本順從經典，是精進根。積累眾善不違失法，是為意根。定意歡悅不貪樂安，分別眾生諸德之本，是為定根。奉行眾善從其方便等修道法，是為慧根。又信勤修捨諸懈廢，意無所求無所忘失，將護定意令不迷惑，奉行智慧開化愚癡。又行信者棄捐邪法，行精進者放捨吾我，其心專一度於貪身。以能行定，裂壞諸網六十二見。其慧智者，蠲除一切猗著恩愛。是族姓子！菩薩所修五根淨行。」

The Buddha told the noble son: "What are the bodhisattva's five pure practices of the spiritual faculties?

The root of faith: Not accepting any dharmas while cultivating the meaning of the path.

The root of diligence: Wishing to cross to the other shore without needing to be guided by others.

The root of mindfulness: Not abandoning the intention for the path for the sake of all beings.

The root of concentration: Controlling great compassion and wishing to save those in danger.

The root of wisdom: Being able to accept all dharmas while cultivating tranquility.

Furthermore, noble son:

The root of faith is having deep faith in all Buddha dharmas and following the path's traces.

The root of diligence is serving the Buddha's dharma without ever becoming weary.

The root of mindfulness is keeping the sacred meaning of all Buddha dharmas in mind without ever forgetting.

The root of concentration is cultivating the Buddha's concentration without ever becoming lax.

The root of wisdom is being able to remove all beings' doubts and bonds without any thoughts or wishes.

Additionally:

Faith root: Aspiring to the Buddha's path without doubt.

Diligence root: Having a gentle nature, cultivating diligence without retreat.

Mindfulness root: Encouraging virtuous roots to grow without diminishing.

Concentration root: Equally radiating light to illuminate beings and save them from confusion.

Wisdom root: Distinguishing the original nature of all people and expounding the Dharma for them.

The Buddha continues to explain various aspects of each root, emphasizing their interconnected nature and importance in a bodhisattva's practice. These practices purify the five faculties, enabling the bodhisattva to progress on the path to enlightenment."

[0665b17] 佛告族姓子：「何謂菩薩行五力淨？若計於此能立五根，奉行不捨降棄四魔，不從聲聞緣覺之乘，從於大乘未曾退還，消眾愛欲塵勞之穢，其願堅固心得自在志存勇猛，其身康寧強而有勢，諸根澹泊不壞篤信。是族姓子！名曰信力。所不當作而不為之，制御其性而令均調，是精進力。所當修者而皆行之，其意勢強，是為意力。所造道業未曾忘失以度一切，是為定力。不為色聲香味細滑眾念所危，超度一切猶豫眾結意之所住，是為慧力。又信力者，不從他教而有所受。精進力者，所當執持而不忘捨。其意力者，逮得總持不共道意。其定力者，說法平等不從偏黨。其慧力者，決諸狐疑解散眾生結網之縛。又信力者，則能具足誠信之勢。精進力者，解脫堅強度未度者。其意力者，具足解慧度知見力。其定力者，具足究竟志性之力。其慧力者，具足一切眾行之原。又信力者，能制慳貪垢穢之難。精進力者，皆能放捨一切所有。其意力者，所顯德本勸助道心。其定力者，等心遵行捨諸所求。其慧力者，諸可修行未曾望報。又信力者，釋除一切毀戒之聚。精進力者，慇懃修禁未曾違失。其意力者，具足道心令不闕漏。其定力者，輒得歸趣仁和之地。其慧力者，於諸所行皆斷生死。又信力者，離於諍訟瞋恚之本。精進力者，正念所行遵修忍辱。其意力者，具足道行亦不毀法。其定力者，先自制心令不放逸，擁護一切眾生之類。其慧力者，不計吾我亦無人想。又信力者，棄捐懈怠眾穢塵垢。精進力者，皆得超度一切因緣，不為惡事之所見迷。其意力者，修行於道而令具足。其定力者，身得休息能諧降魔。其慧力者，於諸所作無不作。又信力者，消化諸垢眾邪之行。精進力者，合會眾生而開化之。其意力者，常一其志而勸助之。其定力者，常行靜寂未曾憒亂。其慧力者，曉了諸人所行之法。又信力者，棄於諸見所識眾垢。精進力者，常勤修行求於博聞。其意力者，嚴淨思念所行如應。其定力者，心無所生乃能逮得。其慧力者，精學堪任令致成就。又信力者，常得至誠七財之貨。精進力者，曉了分別致七覺意。其意力者，心常整齊未曾憒亂。其定力者，則致超度七識之住。其慧力者，過於八邪而無著也。無能破壞心常清淨，是為信力。奉行清淨而不退還，無淨不淨、無應不應，是精進力。清淨其意合集群類道品之法，無意無念，是為意力。其心精進修於寂寞乃為正受，是為定力。若能清淨，不為諸見之所迷惑，奉諸德本，是為慧力。是族姓子！菩薩所行五力清淨。」

The Buddha told the noble son: "What is meant by the bodhisattva's pure practice of the five powers? If one can establish the five faculties, practice without abandoning, subdue the four Maras, not follow the vehicles of śrāvakas and pratyekabuddhas, follow the Great Vehicle without ever retreating, eliminate the defilements of various desires and afflictions, have firm resolve with a self-mastered and courageous mind, have a healthy and strong body, and have tranquil faculties without damaging sincere faith - this, noble son, is called the power of faith.

Not doing what should not be done, controlling one's nature to make it balanced - this is the power of diligence. Practicing what should be cultivated with strong intention - this is the power of mindfulness. Never forgetting the practices of the path to liberate all beings - this is the power of concentration. Not being endangered by thoughts of form, sound, smell, taste, and touch, transcending all doubts and mental bonds - this is the power of wisdom.

Furthermore:

The power of faith does not accept teachings from others.

The power of diligence holds firmly to what should be upheld without forgetting.

The power of mindfulness attains retention and the unshared mind of the path.

The power of concentration expounds the Dharma equally without bias.

The power of wisdom resolves all doubts and unties the bonds of beings.

The text continues to elaborate on various aspects and benefits of cultivating these five powers, emphasizing their importance in a bodhisattva's practice for purifying oneself and benefiting others."

[0666a09] 佛告族姓子：「何謂菩薩七覺品淨？彼以發顯意覺品者，而得自在不共道慧。法覺品者，觀察所行則隨應時而無所著。精進覺品，所勤修行至無罣礙。歡悅覺品者，心成無所樂。信覺品者，身意休息得至究竟。定覺品者，離於志味而得達至。觀覺品者，所可造業而悉成辦。又求道心亦無所得亦無所失，是意覺品。若將護法精進日新，是法覺品。開化眾生不以厭倦，是精進覺品。設樂法樂慇懃思議，是悅覺品。若化人民滅除塵勞建立於道，是信覺品。若住等意心不懷亂，是定覺品。若能察行聖賢之慧建立眾人，是觀覺品。無憂不念若如師子，過於聲聞緣覺之乘，是意覺品。一切諸法皆悉清淨，曉了此者是法覺品。其行清淨，護身口意而無所犯，是精進覺品。淨無所著離於危害，是悅覺品。嚴修所行，所當為者而悉成辦，是信覺品。未曾順從世之同塵，平等色像，是定覺品。未曾住於二法之行，離於漂流，常見將護救於眾生，是觀覺品。」

The Buddha explained to the noble son, "What is meant by the purification of the seven factors of enlightenment in a bodhisattva? The factor of mindfulness is revealed by the awareness of the mind, leading to independent wisdom that transcends conventional paths. The factor of investigation of dharmas involves observing actions according to the appropriate time without attachment. The factor of energy is diligently cultivated to the point of being unobstructed. The factor of joy results in a mind that finds no delight. The factor of tranquility allows the body and mind to rest and reach the ultimate state. The factor of concentration is attained by leaving behind desires and achieving arrival. The factor of equanimity enables the accomplishment of all endeavors.

Furthermore, the mind seeking the path neither gains nor loses, which is the mindfulness factor. If one diligently protects the Dharma and renews it daily, this is the investigation of dharmas factor. Transforming sentient beings tirelessly is the energy factor. Enjoying the Dharma with earnest contemplation is the joy factor. If one transforms people, removes defilements, and establishes the path, this is the tranquility factor. Dwelling in equanimity without disturbance is the concentration factor. If one can discern the wisdom of sages and establish people, this is the equanimity factor.

Without worry or recollection, like a lion, surpassing the vehicles of śrāvakas and pratyekabuddhas, this is the mindfulness factor. All dharmas are entirely pure, and those who understand this possess the investigation of dharmas factor. Their conduct is pure, guarding body, speech, and mind without transgression, which is the energy factor. Being pure and unattached, free from harm, is the joy factor. Cultivating one's practice and accomplishing what should be done is the tranquility factor. Never conforming to worldly dust and maintaining equal appearance is the concentration factor. Never dwelling in dual practices, free from drifting, always observing, and protecting sentient beings is the equanimity factor."

[0666a29] 佛告族姓子：「所以名曰覺品者何？了了曉諸法靡所不達，分別稱量識知所趣，解其威儀禮節所歸開化眾生，彼所住處己身勤修廣行道義，除去結縛諸所拘綴，是意覺品。斯則為是賢聖之行，非是愚夫所修。說其聖行非魔所行，非是貢高自大所行，聖賢行者，此則非是外道異學之所及逮。賢聖所行，不行色聲香味細滑之法。賢聖行者，則無眾想因緣之著。賢聖行者，便無選擇處所方面有所忘失。賢聖行者，無心意識念言之行。賢聖行者，離於見聞念知識法。賢聖行者，無有泥洹造念思想。於一切法無所行者，是賢聖行。修於經典，一切無有應與不應念與不念亦無他想，是賢聖行。於一切法悉無所住，不慕尊處所，是賢者行。於一切法而不錯亂，順行正義各令得所，是賢聖行。於一切法未曾諍訟，和同止住，是賢聖行。奉行諸法無諸法想，不失道意，是賢聖行。此族姓子！修七覺品聖賢淨之行。」

The Buddha explained to the noble son, "Why is it called the factors of enlightenment? It is because one thoroughly understands all dharmas without exception, discerns and measures, recognizes where one is headed, comprehends the etiquette and ceremonies to guide sentient beings, and in the place where one resides, diligently practices and broadly conducts the path of righteousness, removing all bonds and attachments. This is the mindfulness factor.

This is the practice of the sages and saints, not of the foolish. It is not the practice of demons, nor of the arrogant and prideful. The practice of the sages cannot be reached by external paths and heterodox teachings. The practice of the sages does not involve attachment to forms, sounds, smells, tastes, or tactile objects. The practice of the sages is free from attachment to various conceptual conditions. The practice of the sages does not involve choosing places or forgetting aspects. The practice of the sages is not bound by the mind, consciousness, or thoughts. The practice of the sages is free from seeing, hearing, thinking, or knowing dharmas. The practice of the sages does not involve creating thoughts of nirvana.

In all dharmas, without any action, this is the practice of the sages. In cultivating the scriptures, there is neither should nor should not, neither thoughts nor non-thoughts, nor any other thoughts. This is the practice of the sages. In all dharmas, there is no abiding, not desiring positions of respect. This is the practice of the wise. In all dharmas, without confusion, following the right meaning and letting each attain its place, this is the practice of the sages. In all dharmas, never engaging in disputes, harmoniously abiding, this is the practice of the sages. In practicing the dharmas without conceptualizing them, not losing the intention of the path, this is the practice of the sages. Noble son, this is the pure practice of the seven factors of enlightenment for sages and saints."

[0666b18] 佛告族姓子：「何謂菩薩修八道法清淨之行？所謂八道行者，一曰正見。何謂正見？若能奉行一切諸法，於我不我不住空觀。所以者何？察身吾我等無差特，亦復不住觀身人空。所以者何？身人及空亦復等耳。亦復不住觀人壽命與空別也。所以者何？人壽命空。觀心平等，亦復不觀所有生死，離於終始空無之義。所以者何？所有生死及終始患，所見空者悉亦等耳。不住觀空斷滅常見有吾有我。所以者何？斷滅常見悉亦等矣。亦不計身及所觀空亦不住此。所以者何？身吾我空悉亦等耳。亦復不住見佛法眾觀空之行。所以者何？見佛法眾及所觀空悉亦等矣。是族姓子！有彼此見觀至滅度，是為正見見佛法眾，其邪見者不離顛倒也。若於諸見無所想念上妙中間，是謂正見。所以者何？如彼等觀則亦無邪。以何為見？其見者當觀平等。見凡夫法以為卑賤，所學法者以為尊高，如是觀者則為邪觀。見凡夫法穢行未消，菩薩法者無有塵勞，如是觀者則為邪見。見凡夫法以為是漏，無所學法以為無漏，如是觀者則為邪見。見凡夫法有求衣食，緣覺之法不望供養，如是觀者則為邪見。見有小意有所悕望，菩薩之意無所悕望，如是觀者則為邪見。見凡夫法以為放逸，菩薩之法以為無欲，如是觀者則為邪見。見凡夫法悉有為事，佛之正法是無為道，如是觀者則為邪見。」

The Buddha explained to the noble son, "What is meant by the bodhisattva's pure practice of the Eightfold Path? The first is right view. What is right view? It is the ability to practice all dharmas without dwelling in the notion of self or non-self, and not abiding in the emptiness view. Why is this so? When examining the body, self, and others, they are not different; therefore, do not dwell on the emptiness of self and others. Why? Because the body, self, and emptiness are equal.

Also, do not dwell on the view that life and emptiness are separate. Why? Because life is emptiness. Observing the mind as equal, one does not observe birth and death, separating from the notions of beginning and end, and emptiness. Why? Because birth, death, and the afflictions of beginning and end are also equal in emptiness.

Do not dwell on the view of emptiness as annihilation or permanence, as having a self or no self. Why? Because the views of annihilation and permanence are also equal. Do not consider the body and the emptiness observed as abiding. Why? Because the body, self, and emptiness are also equal. Do not dwell on seeing the assembly of the Buddha's dharma as separate from emptiness. Why? Because seeing the assembly of the Buddha's dharma and the observed emptiness are also equal.

Noble son, having the view that leads to nirvana is right view, seeing the assembly of the Buddha's dharma. Those with incorrect views remain inverted. If one observes various views without conceiving them as superior, inferior, or intermediate, this is right view. Why? Because seeing them as equal, there is no wrong. What is considered as view? It should be observed as equal.

Seeing the dharma of ordinary people as base and the dharma learned as exalted is wrong view. Seeing the defilements of ordinary people's dharma as not yet eliminated and the bodhisattva's dharma as free from impurities is wrong view. Seeing ordinary people's dharma as having outflows and the learned dharma as having no outflows is wrong view. Seeing ordinary people's dharma as seeking food and clothing, while the dharma of pratyekabuddhas does not seek offerings, is wrong view.

Seeing small intentions with expectations and the bodhisattva's intentions as without expectations is wrong view. Seeing ordinary people's dharma as indulgent and the bodhisattva's dharma as free from desire is wrong view. Seeing all ordinary people's dharma as actions and the Buddha's true dharma as the unconditioned path is wrong view."

[0666c16] 佛告族姓子：「有能察凡夫法、一切法皆本淨，其學法亦本淨，觀諸法悉自然，乃為正見也。凡夫法所學法亦空，了學法空，乃為正見。凡夫法者等於因緣，曉了如此緣覺之法因緣亦等，乃為正見。凡夫法者則為靜默，菩薩之法亦為澹泊，乃為正見。凡夫之法無所成就，諸佛之法亦無究竟，乃為正見。其正見者，心不入二不見二者，人亦無二不見吾我，則為正見。無若干見，不以若干為異見者，為平等觀，則不想念一切諸法有上中下，於一切法無所想見，乃為正見。其正見者，無若干見亦無所見，無所見者乃為正見。所可察者無有形色，以見諸法無形色者，乃為正見。是族姓子！觀一切法曉如是者，斯乃名曰班宣法律。」說是語時，五百比丘漏盡意解。

The Buddha explained to the noble son, "What is meant by right view? It is the ability to perceive that the teachings for ordinary people and all dharmas are fundamentally pure, and their study is also fundamentally pure. Observing all dharmas as naturally so is right view. The teachings for ordinary people and the dharmas they study are empty, understanding the emptiness of the studied dharmas is right view. The teachings for ordinary people are akin to conditions, understanding that such conditions and the dharmas of pratyekabuddhas are equal is right view. The teachings for ordinary people are silent, and the teachings of bodhisattvas are tranquil, which is right view. The teachings for ordinary people do not achieve anything, nor do the teachings of the buddhas reach ultimate completion, which is right view.

Right view involves a mind that does not enter into duality, does not see duality in others, and does not see self and others as two. This is right view. Without varied views, and not regarding variety as different views, one observes equality and does not conceive all dharmas as having superior, middle, or inferior qualities. Seeing all dharmas without conceptualization is right view. Right view is seeing without seeing. Seeing without seeing is right view. What can be observed has no form or color, and seeing dharmas without form or color is right view.

Noble son, those who observe all dharmas and understand them in this way are said to proclaim the law." Upon saying these words, five hundred monks attained liberation from their defilements.

[0667a02] 佛告寶髻菩薩：「所謂正念，蠲除諸念與不念俱合集寂然，而觀智德至澹泊法，曉了所觀見於諸法。所念信者，何謂為法？何謂非法？解知諸法各各別異不相親近，以曉了是不念平等，況于信邪未之有也。於一切念無念不念，無所復思無應不應，是為正念。」

The Buddha told Jewel Topknot Bodhisattva: "What is called right mindfulness is eliminating all thoughts and non-thoughts, gathering them together in tranquility, and observing virtuous wisdom up to the most serene dharmas, clearly understanding what is observed and seeing all dharmas. For one who is mindful and has faith, what is dharma? What is non-dharma? Understanding that all dharmas are separate and distinct, not close to each other, by clearly understanding this, one does not think of equality, much less has faith in wrong views. Regarding all thoughts, there is no thought and no non-thought, nothing further to contemplate, nothing appropriate or inappropriate - this is right mindfulness."

[0667a07] 佛告族姓子：「所謂正言，其所說者不自見身，不見他人不著彼我，不危己身亦不危他，是謂正言。又正言者，等解諸法，知一切法至於滅盡，知一切法歸賢聖法及與解脫，是謂正言。奉行慈心重加愍哀親仇無別，正言亦空等演諸法，無相不願悉無所作不生不起，諸法言等，一切諸法無常苦空非身之教。其正言者，一切諸法無人壽命，等說諸法從意緣起，如其所種各得其實，菩薩等示眾生宣其經法令行佛道。其正言淨，則為一切十方諸佛之所擁護，是為正言。」

The Buddha told the noble son: "What is called right speech is speech that does not see the self, does not see others, is not attached to self or other, does not endanger oneself or others. This is called right speech. Furthermore, right speech equally understands all dharmas, knows that all dharmas lead to extinction, knows that all dharmas return to the dharma of sages and saints and to liberation. This is called right speech.

Practicing with a loving mind, increasing compassion without distinction between loved ones and enemies, right speech also equally expounds all dharmas as empty, without characteristics, without wishes, without action, unborn and unarisen. All dharmas are said to be equal; all dharmas are impermanent, suffering, empty, and non-self - this is the teaching.

Right speech understands that in all dharmas there is no person and no lifespan. It equally explains that all dharmas arise from mental conditions. As one sows, so shall one reap. Bodhisattvas equally demonstrate to beings and proclaim the sutras to cause them to practice the Buddha's path.

Pure right speech is protected by all Buddhas of the ten directions. This is right speech."

[0667a19] 佛告族姓子：「所謂正業，消化一切諸所造業，未曾復作諸所原基，所修業者滅眾苦惱，諸可常業悉令立虛，不興邪業離於塵勞無有穢濁，是謂正業。若有菩薩曉了此業及與諸法，於諸善本而無所造以修德行，是謂無作則為造行，為虛無要空虛之宅，是謂菩薩行上尊道為正業也。」

The Buddha told the noble son: "What is called right karmic action is digesting all karmic actions one has created, never again creating their original foundations. The actions one cultivates eliminate all suffering and afflictions. All habitual actions are rendered empty. One does not engage in wrong actions and is free from worldly toils without defilements - this is called right karmic action. If there are bodhisattvas who understand these actions and all dharmas, who cultivate virtuous conduct without creating anything regarding the roots of goodness, this is called non-action that becomes action, an empty and insubstantial abode. This is called the bodhisattva's practice of the supreme noble path as right karmic action."

[0667a26] 佛告族姓子：「所謂正命，不計有我不計有人，是謂正命。其正命者，亦不積聚一切塵勞。菩薩正命，則能淨修眾生志性，已淨志性不自計身亦無壽命等，為彼我及與法故行清淨義，是謂正命。」

The Buddha told the noble son: "What is called right livelihood is not reckoning a self and not reckoning others - this is called right livelihood. This right livelihood also does not accumulate all worldly toils. The bodhisattva's right livelihood is able to purify and cultivate the aspirations and natures of sentient beings. Having purified their aspirations and natures, they do not reckon a self or lifespan. For the sake of self, others, and the Dharma, they practice the meaning of purity - this is called right livelihood."

[0667b01] 佛告族姓子：「所謂正便，於此不為非法之事，心不捨德所作方便安無怯弱，修於正行淳淑近之，是謂正便。其正便者不為邪便，所作方便如其所言，不計諸法等與不等，無作不作如諸法住，順其所行而設方便。計如此法，諸佛之法亦復如是，如其寂然因為方便，諸法平等無有差特所行亦等，為諸眾生除其邪便，則以勸助於諸通慧，是為菩薩所行正便。」

The Buddha told the noble son: "What is called right expedient means is not engaging in non-Dharmic actions, not abandoning virtue in one's expedient means, being free from timidity, cultivating right conduct and drawing near to purity - this is called right expedient means. These right expedient means do not become wrong expedient means. The expedient means one employs are in accordance with what one says. One does not reckon dharmas as equal or unequal, acting or not acting, but abides as all dharmas are. One employs expedient means in accordance with one's practice.

Reckoning dharmas in this way, the dharmas of all Buddhas are also thus. Using tranquility as expedient means, all dharmas are equal without distinctions and one's practices are also equal. For the sake of sentient beings, one eliminates their wrong expedient means and thus encourages them toward all-penetrating wisdom. This is the right expedient means practiced by bodhisattvas."

[0667b09] 佛告族姓子：「所謂正意，謂憶佛道，念施、持戒、忍辱、精進、一心、智慧、慈悲喜護，是謂正意。念於慇懃，不聽一切塵勞之穢，不從魔便。其所念者，在所向生不墮邪見，工御其意制其所念，如監門者知閉開時。除去一切諸不善念所思想，不聽邪念，是謂正意。菩薩已處於此正意，不於此中寂滅道性而取果證，是為菩薩正意淨行。」

The Buddha told the noble son: "What is called right intention is remembering the Buddha's path, being mindful of giving, upholding precepts, patience, diligence, one-pointedness, wisdom, loving-kindness, compassion, joy, and equanimity - this is called right intention. Being mindful with diligence, not listening to all the impurities of worldly toils, not following demonic conveniences. What one is mindful of, wherever one is reborn, one does not fall into wrong views. Skillfully controlling one's mind and restraining one's thoughts, like a gatekeeper knowing when to close and open. Eliminating all unwholesome thoughts and imaginings, not listening to wrong thoughts - this is called right intention. When bodhisattvas abide in this right intention, they do not within this take the nature of the path of extinction as realization of the fruit. This is the bodhisattva's pure practice of right intention."

[0667b17] 佛告族姓子：「所謂菩薩正定，隨賢聖行，知於苦諦、斷集諦種、證盡諦種、奉道諦種，是為正定。彼若正受，等於己身亦等諸法。己身清淨諸法亦淨，己身則空諸法亦空。定意正受能如是者，則入平等不墮滅盡，是為菩薩正定淨行。發心之頃所行平等，具足智慧一切聖福覺了諸法，是為菩薩正定淨行。」佛說是正定覺時，千六百天與人弟子行者，好樂小乘已入其法，改發無上正真道意。

The Buddha told the noble son: "What is called a bodhisattva's right concentration follows the practice of the wise and holy ones, knowing the truth of suffering, cutting off the seeds of origination, realizing the seeds of cessation, and revering the seeds of the path - this is right concentration. If one enters this concentration correctly, one equalizes oneself with all dharmas. When oneself is pure, all dharmas are pure; when oneself is empty, all dharmas are empty. When one can concentrate the mind and enter correctly like this, one enters equality without falling into extinction. This is the bodhisattva's pure practice of right concentration. At the moment of arousing the mind, practicing equality, perfecting wisdom and all holy merits, and awakening to all dharmas - this is the bodhisattva's pure practice of right concentration."

When the Buddha spoke of this right concentration and awakening, sixteen hundred heavenly and human disciples who had previously delighted in and entered the Lesser Vehicle changed their minds and aroused the aspiration for unsurpassed, true, and correct enlightenment.

[0667b26] 佛告族姓子：「何謂菩薩護覺意？將養其心令不起生，除婬怒癡去於色著痛想行識，在於三處而無所著，獨步三界過三脫門至三達智，覩去來今無所罣礙，開度眾生除諸穢垢，猶如日明無所不曜。善權智慧隨時示現，遊於三世如水蓮花，開化一切使發道意，是為菩薩護覺道意清淨之行。」

The Buddha told the noble son: "What is meant by the bodhisattva's mindfulness of awakening? It means nurturing one's mind so that it does not give rise to birth, eliminating lust, anger, and delusion, and removing attachment to form, sensation, perception, volition, and consciousness. One remains unattached in the three realms, passes through the three doors of liberation to reach the three types of knowledge, and sees the past, present, and future without obstruction.

One liberates sentient beings and removes all defilements, like sunlight illuminating everything. With skillful wisdom, one manifests according to the times, moving through the three times like a lotus in water. One enlightens all beings, causing them to generate the intention for enlightenment. This is the bodhisattva's pure practice of protecting the intention of awakening."

[0667c03] 佛告寶髻：「何謂菩薩成就神通為清淨行？又以五事具備徹視。何謂為五？逮得光明名曰天眼，普照十方消盡窈冥靡不覩燿，見一切佛所可開化多所度脫，故曰天眼。遙覩眾生終始所趣莊嚴其志，名曰天眼。皆見十方一切形色像貌種類好醜長短，其天眼者無所罣礙，意念寂滅其相無為，過諸天、龍、神及揵沓惒、聲聞、緣覺，見其本末靡所不達。是族姓子！如是比類致五神通，逮此天眼為菩薩眼。是為菩薩天眼之淨。」

The Buddha told Jewel Topknot: "What is meant by the bodhisattva's accomplishment of supernatural powers as a pure practice? There are five aspects that fully constitute penetrating vision. What are these five?

Attaining the radiance called the divine eye, which illuminates the ten directions, eliminating all darkness without exception, seeing all beings that can be enlightened and liberated by all Buddhas. This is called the divine eye.

Observing from afar the destinations of beings' births and deaths, and adorning their aspirations. This is called the divine eye.

Seeing all forms, appearances, types, beauty and ugliness, and lengths in the ten directions. This divine eye is unobstructed.

With thoughts extinguished and characteristics unconditioned, surpassing all devas, nāgas, spirits, gandharvas, śrāvakas, and pratyekabuddhas.

Seeing the root and branch of all things, with nothing beyond its reach.

Noble son! Such types as these attain the five supernatural powers. Attaining this divine eye is the bodhisattva's eye. This is the purity of the bodhisattva's divine eye."

[0667c14] 佛告族姓子：「復以五事成其徹聽靡所不聞。何謂為五？聞於人聲，亦復徹聞非人之聲，亦聞地獄餓鬼畜生辛苦之音，一切十方諸佛說法悉亦聞之，一切十方諸有言語音辭不同，各各別異億萬種音皆能聽了。是為五事菩薩神通徹聽清淨。」

The Buddha told the noble son: "There are five things that perfect the bodhisattva's supernatural power of clear hearing, allowing them to hear all without exception. What are these five?

Hearing human voices

Also clearly hearing non-human voices

Hearing the painful sounds of hell beings, hungry ghosts, and animals

Hearing all the Buddhas of the ten directions teaching the Dharma

Being able to understand the countless different types of languages and sounds from all ten directions

These are the five aspects of the bodhisattva's pure supernatural power of clear hearing."

[0667c20] 佛告族姓子：「復以五事知人心念。何謂為五？悉能逮知諸天人民地獄餓鬼畜生之類，本末所因心念善惡，方當來世若更受身。知去來今心念所趣，決定來處歸於邪業，眾生心念善惡所行皆了知之。察其心意，或懷貪婬瞋恚愚癡，隨其本行如應說法。是為菩薩知諸心念清淨之行。」

The Buddha told the noble son: "There are five ways to know people's thoughts. What are these five?

Being able to know the thoughts, good and evil, of all types of beings - devas, humans, hell beings, hungry ghosts, and animals - from beginning to end, and their causes.

Knowing whether they will take rebirth in the future.

Knowing the tendencies of beings' thoughts in the past, present and future.

Decisively knowing their future destinations and return to wrong actions.

Fully understanding all the good and evil thoughts and actions of sentient beings.

Examining their minds and intentions, whether they harbor greed, anger, or delusion, and teaching the Dharma accordingly based on their fundamental conduct.

This is the bodhisattva's pure practice of knowing all beings' thoughts."

[0667c27] 佛告族姓子：「何謂菩薩知過去神通清淨？謂以五事了知古世。其有受於婬怒癡者，悉自然受不熟思惟致此事耳。復解己身無央數世便更專，惟布施、持戒、忍辱、精進、一心、智慧、慈悲喜護。緣其定意而逮得此，亦從已致其受吾我，念心因緣諸相之觀。其相因緣亦從已為而自然受，思惟其心自觀其志。其入癡門亦自然受，念識此已，隨其色像眷屬勢力名稱豪貴貧賤苦樂，亦己身為皆自然行而受此患。是為菩薩知往心念清淨神通。」

The Buddha told the noble son: "What is meant by the bodhisattva's pure supernatural knowledge of the past? It refers to understanding the ancient world through five things:

Those who experience lust, anger, and delusion naturally receive these without mature reflection, leading to these matters.

Understanding that one's own body has gone through countless lives, and then becoming more focused solely on generosity, morality, patience, diligence, concentration, wisdom, loving-kindness, compassion, joy, and equanimity.

Attaining this through the power of concentration, and also from already achieving the experience of self and others, contemplating the mind's causal conditions and various characteristics.

The characteristics and causal conditions also arise naturally from what has already been done, contemplating one's mind and observing one's own intentions.

Entering into delusion is also naturally received. Having recognized this, one experiences various forms, retinues, power, fame, nobility, poverty, suffering, and happiness - all of which one's own body naturally engages in and experiences these afflictions.

This is the bodhisattva's pure supernatural knowledge of past thoughts and memories."

[0668a07] 佛告族姓子：「何謂菩薩具備神足？則以五事而逮神足。何謂為五？示現色身神通自在，神識音響神足悉達，心意所行神足普周。一切眾生心所娛樂神足皆別，親近所見神足咸至。坐見十方無數國土，周遍一切諸佛境界，隨其習俗現其形體，身遍一切十方眾生為其說法，令得開解發大道意。是族姓子！菩薩所行神足清淨。」

The Buddha told the noble son: "What is meant by the bodhisattva's complete mastery of spiritual powers? It is attained through five things. What are these five?

Manifesting physical bodies with supernatural powers at will

Achieving all spiritual powers of divine cognition and sound

Spiritual powers pervading everywhere the mind intends to go

Distinct spiritual powers for all that delights sentient beings' minds

Spiritual powers fully reaching all that is seen nearby

While seated, they see countless lands in the ten directions, pervading all buddha realms. They manifest bodies according to local customs, their bodies reaching all sentient beings in the ten directions to teach them the Dharma, causing them to understand and arouse the aspiration for the great Way.

Noble son! This is the bodhisattva's pure practice of spiritual powers."

[0668a16] 佛告族姓子：「菩薩慧眼具天眼淨。其天眼者，住於神識亦無所著，則致天耳本末清淨。住無罣礙，尋即知眾生心念靡不通達，悉知過去當來處所，悉能證明。住無所行，皆盡諸漏生死之行，便淨神足諸通明徹。所謂神通，則諸漏盡聖慧之門。菩薩於彼以此五通而自娛樂，其心不住盡諸漏慧。」

The Buddha told the noble son: "The bodhisattva's wisdom eye possesses the purity of the divine eye. This divine eye abides in divine consciousness without attachment, and thus attains the purity of the divine ear from beginning to end. Abiding without obstruction, it immediately knows and penetrates the thoughts of all beings, fully knows their past and future abodes, and can verify all things. Abiding without action, it exhausts all defilements and actions of birth and death, and thus purifies the supernatural powers and penetrates all spiritual abilities. What is called supernatural power is the door of holy wisdom that exhausts all defilements. The bodhisattva there delights in these five supernatural powers, but their mind does not dwell on the wisdom that exhausts all defilements."

[0668a22] 佛告族姓子：「譬如去於居邑百千俞旬玄迴之路有大國城，其路艱險眾難難計，阻邃曲隘寇賊抄掠，師子虎狼還相食噉。若出此路能到彼國，入大城者悉脫眾患安隱無量。時有一人聞彼國城恩德功勳快樂遠著，其人生年唯有一子，甚愛重念視之無厭，聞彼國名捨子而往，盡力勤行忍諸艱苦眾難之患，晝夜不懈得值陰涼，六藝備體執持五兵便得越度。到其城門住門梱上，稍復進前至第二門，開其城門而獨住立，即便憶念：『所生一子獨不得來。』以子恩情不入大城，尋更還反將其子來共至樂國。」

The Buddha told the noble son: "Suppose there is a great city in a country far away, hundreds of thousands of yojanas distant, with a winding road leading to it. The road is treacherous and full of countless dangers - steep ravines, narrow paths, bandits and robbers, lions and tigers and wolves that devour each other. If one can traverse this road and reach that country, entering the great city, one will be freed from all afflictions and find immeasurable peace and safety.

Once there was a man who heard of the renowned virtues, merits and joys of that city. This man had only one son in his lifetime, whom he loved dearly and never tired of looking at. Upon hearing the name of that country, he left his son behind and set out. He exerted all his effort, enduring hardships and many difficulties, traveling day and night without rest. He found shade, equipped himself with the six arts and five weapons, and was able to cross over.

He reached the city gate and stood on the threshold. As he advanced further to the second gate and opened it, standing there alone, he suddenly remembered: 'My only son could not come.' Out of love for his son, he did not enter the great city, but immediately turned back to bring his son, so they could reach the joyful country together."

[0668b05] 佛告族姓子：「菩薩如是被無極鎧，以大精進堅固志性，精誠所致顯發大道，淨治心業淳淑之行，諸漏得盡興大哀心，開化眾生為其說法，慧斷生死得至無漏究竟成就。哀愍眾生欲救護故，則復來還現凡夫地。」

The Buddha told the noble son: "The bodhisattva, thus donning the armor of the perfections, with great diligence and firm resolve, through sincere effort reveals the great Way. They purify mental karma through pure conduct, exhaust all defilements and arouse a heart of great compassion. They transform beings by teaching them the Dharma, and with wisdom cut off birth and death to ultimately achieve the unconditioned state.

Out of compassion for sentient beings and wishing to save and protect them, they then return and manifest again in the realm of ordinary beings."

[0668b09] 佛告族姓子：「其城者喻聖慧巍巍諸漏已盡。涉難遠行百千俞旬玄逈路者，謂遊無量生死諸難，救脫眾生不以為拘。盜賊虎狼者，謂眾魔邪見非法之難。相食噉者，謂三界中陰衰之患。值陰涼者，謂平等行。六藝五兵，謂六度無極五神通也。其人者，菩薩也。到其城住門梱上，從外門稍復進至中門住不前者，謂菩薩而從有為至於無為，諸漏已盡其心明徹，不捨本願欲度十方，如念一子也。不入城還反者，菩薩愍傷一切眾生，中心念之如一子父，滅除生死諸漏之難，超住法頂雖出生死，不盡諸漏尋復來還，在於五趣開化眾生。是為菩薩善權方便大哀之行。」

The Buddha told the noble son: "The city is a metaphor for the lofty holy wisdom that has exhausted all defilements. Traversing difficult and distant paths for hundreds of thousands of yojanas refers to traveling through the countless difficulties of birth and death, liberating sentient beings without being constrained. Thieves, tigers and wolves represent the difficulties of demons, wrong views, and non-Dharma. Devouring each other refers to the afflictions of decay in the three realms. Finding shade and coolness refers to the practice of equanimity. The six arts and five weapons refer to the six perfections and five supernatural powers.

The person is the bodhisattva. Arriving at the city and standing on the threshold, gradually advancing to the middle gate but not entering, refers to the bodhisattva moving from the conditioned to the unconditioned, with all defilements exhausted and mind clear, not abandoning the original vow to liberate beings in the ten directions, like remembering an only child. Not entering the city but turning back means the bodhisattva has compassion for all sentient beings, thinking of them like an only child, eliminating the difficulties of birth, death and defilements. Though transcending and abiding at the peak of Dharma beyond birth and death, they do not exhaust all defilements but quickly return, transforming beings in the five realms. This is the bodhisattva's practice of skillful means and great compassion."

[0668b22] 爾時寶髻菩薩前白佛言：「至未曾有天中天！菩薩大士志懷大哀不樂解脫，欲度眾生如觀己掌，反還生死而不惡厭。」復問佛言：「菩薩遵修何法不厭生死？」

At that time, Bodhisattva Jewel Topknot came forward and said to the Buddha: "How unprecedented, O Lord of Gods! Great bodhisattva beings, with minds harboring great compassion, do not delight in liberation. They wish to liberate sentient beings as if observing their own palm, returning to birth and death without aversion or weariness." He further asked the Buddha: "What dharmas do bodhisattvas cultivate so as not to grow weary of birth and death?"

[0668b26] 佛告族姓子：「菩薩有二十事不厭生死。何謂二十事？奉行德本至無極慈，執持大慈以攝大危，懷抱大哀攝不弘愍，開化眾生度脫一切，常以精進攝諸怯劣，以和調性攝諸懷結，以權方便攝不知節，則以智慧攝諸愚冥，而以一心攝諸放逸，能以神通攝諸不暢，能以聖明攝諸闇塞，能以隨時攝諸無義，其意專惟攝諸煩憒，遵奉道心攝諸不學，而行四恩攝諸無護，以布施攝貧窮，以敬戒攝無禮，以博聞攝少智，以總持攝喜忘，以辯才攝頑訥，以上德攝少福；由是之故乃成大慧。是族姓子！菩薩所行二十事不厭生死也。」

The Buddha told the noble son: "There are twenty things through which bodhisattvas do not grow weary of birth and death. What are these twenty?

Practicing virtue to the utmost with great compassion

Holding fast to great kindness to embrace great dangers

Embracing great compassion to gather those without extensive pity

Enlightening beings to liberate all

Constantly using diligence to gather the timid and weak

Using a harmonious nature to gather those with resentments

Using skillful means to gather those who lack moderation

Using wisdom to gather the ignorant and deluded

Using single-mindedness to gather the heedless

Using supernatural powers to gather those who are not at ease

Using holy clarity to gather those in darkness

Using timeliness to gather those without purpose

Using focused intention to gather the scattered and confused

Revering the aspiration for enlightenment to gather the unlearned

Practicing the four kinds of nurturing to gather those without protection

Using generosity to gather the poor

Using respect for precepts to gather those without etiquette

Using extensive learning to gather those of little wisdom

Using retention to gather the forgetful

Using eloquence to gather the dull and inarticulate

Through these, they use supreme virtue to gather those of little merit. For this reason, they attain great wisdom. Noble son, these are the twenty things through which bodhisattvas do not grow weary of birth and death."

[0668c09] 寶髻菩薩復問佛言：「何謂菩薩宜於生死，為無數人而有加益？」

Bodhisattva Jewel Topknot further asked the Buddha: "What does it mean for bodhisattvas to be suitable in birth and death, benefiting countless people?"

[0668c10] 佛告族姓子：「若使菩薩以德莊嚴宜於生死，以福潤澤窮乏危厄。博聞莊嚴宜於生死，則以辯才多所饒益。能執其意而不忽忘，逮得總持宜於生死，令一切人各各聞慧。逮得寶掌以好布施，而自莊嚴財不耗減，用此財寶多所饒益。又不放逸宜於生死，講法不倦多所饒益於一切人。又等集諸相宜於生死，修慧莊嚴於諸眾生。言行相應宜於生死，所為應時不失其節，多所饒益於諸眾生。一切所有施而不悋宜於生死，隨時開化各得其所。施度無極多所饒益於諸眾生，奉清淨戒宜於生死，莊嚴持戒多所饒益於諸眾生。忍辱精進一心智慧宜於生死，六度無極多所饒益於諸眾生。」

The Buddha told the noble son: "If bodhisattvas adorn themselves with virtue in life and death, they benefit those in poverty and danger with blessings. Adorning themselves with extensive learning in life and death, they benefit many through their eloquence. Being able to hold their intent without forgetting, attaining dhāraṇī is suitable for life and death, causing all people to hear wisdom. Attaining the jeweled palm and practicing good giving, they adorn themselves without depleting wealth, using these treasures to benefit many.

Moreover, not being heedless is suitable for life and death, tirelessly teaching the Dharma to benefit all people. Also, equally gathering all marks is suitable for life and death, cultivating wisdom to adorn all sentient beings. Words and actions corresponding is suitable for life and death, acting appropriately without losing timing, benefiting many sentient beings. Giving all possessions without stinginess is suitable for life and death, transforming beings according to the time so each attains their place.

The perfection of giving greatly benefits sentient beings. Upholding pure precepts is suitable for life and death, adorning precept-keeping to greatly benefit sentient beings. Patience, diligence, concentration and wisdom are suitable for life and death. The six perfections greatly benefit sentient beings."

[0668c24] 佛告族姓子：「乃去往古無央數劫長遠無量，爾時有佛，名普壞世如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界名曰天觀，劫名欣豫。何故其劫名曰欣豫？於彼劫中六萬佛興，時淨居天聞無數音班宣佛德。於是劫中有六萬佛，時天世人皆共歌頌，此諮嗟聲其有聞之靡不歡喜善心生焉，以是之故劫名欣豫。」

The Buddha told the noble son: "In the distant past, countless and immeasurable kalpas ago, there was a Buddha named Universal Destroyer Tathagata, Truly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Leader of Persons to be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One. The world was called Celestial View, and the kalpa was named Joyful.

Why was that kalpa called Joyful? During that kalpa, sixty thousand Buddhas arose. At that time, the Pure Abode gods heard countless voices proclaiming the Buddha's virtues. In that kalpa, there were sixty thousand Buddhas. The gods and people of the world all sang praises together. When these sounds of praise were heard, all who heard them became joyful and good thoughts arose in them. For this reason, the kalpa was named Joyful."

[0669a02] 佛告族姓子：「其佛世界安隱快樂，其德巍巍，諸天人民觀之無厭，以故世界名曰天觀。其土微妙至誠莊嚴，以雜種香而成其地，堪任執本於千世界。又其佛土所出香熏，則能周遍十方無量無數之國。栴檀煙陰於其土地，自然生起無極蓮花名光明曜。其蓮花光，常以大暉照彼世界。人民大小皆有神足，宿德所居香為樓觀、講堂精舍，軒戶窓牖床榻茵蓐微妙綩綖。其佛之土亦無國邑郡縣村落，又彼人民悉得神通經行虛空，樓閣講堂亦處于空，坐斯樓堂專精念道諷誦講論。彼無女人亦無胞胎，人皆化生不聞女名，亦無三塗惡趣之名，又無眾惱勤苦之患。一切眾人禪定歡悅以為飲食，篤信微妙志求大乘，彼無異乘聲聞緣覺之名也。其土人民皆著冠幘，衣服顏色猶如天人。假使出學，塵勞愛欲尋皆捨離，無有憂累。又彼如來亦不勅告諸菩薩等使被法服。所以者何？其人不生穢濁心故。而彼如來形體威顏現如梵天，諸菩薩眾威儀禮節靡不備悉，坐起安詳講說經道。設使十方諸佛之土有無極變神通菩薩詣天觀世界者，通過諸國來覲如來，稽首歸命聽說經典，見彼佛土無有倫匹，其德超殊巍巍無量，怪未曾有舉聲嗟歎爾乃捨去。」佛告族姓子：「若彼如來為諸菩薩班宣道化，踊昇虛空去地六十六丈，坐於微妙清淨莊嚴師子之座，為諸菩薩論上法教粗舉其要，不廣分別屢練中義，如吾於此多說慇懃。所以者何？斯諸正士悉入聖慧，以一章句輒能解入百千之義，是故如來約宣經教不以多言。其佛為說四清淨行：度無極淨，道品法淨，神通行淨，化眾生淨；是為四也。」

The Buddha told the noble son: "That Buddha's world is peaceful and joyful, its virtues are lofty and magnificent. The gods and people observe it tirelessly, thus the world is called Celestial View. That land is subtle, sincere, and majestic, its ground made of various fragrances, able to support a thousand worlds. The fragrance from that Buddha land pervades countless lands in the ten directions. Sandalwood smoke shades the land, where infinite lotus flowers called Radiant Light naturally arise. The light of these lotuses constantly illuminates that world with great radiance.

All people, great and small, possess supernatural powers. The dwellings of those with past merit are fragrant pavilions, lecture halls, and monasteries, with exquisite furnishings. In that Buddha's land there are no countries, prefectures, counties or villages. The people all attain supernatural powers and walk through the air. The pavilions and lecture halls are also in the air, where people sit to concentrate on the path, chant and discuss.

There are no women or births from wombs there. All people are born by transformation and do not hear the word 'woman'. There are also no names for the three evil paths, nor afflictions of toil and suffering. All people use meditation and joy as food. They have sincere faith in the subtle and aspire to the Great Vehicle. There are no names for other vehicles like Śrāvakas or Pratyekabuddhas.

The people of that land all wear crowns, with clothing and complexions like heavenly beings. If they go out to study, they immediately abandon worldly toils and desires, without worry or burden. That Tathāgata also does not order the bodhisattvas to wear Dharma robes. Why? Because those people do not give rise to defiled minds. That Tathāgata's body and majestic countenance appear like Brahma. All the bodhisattvas' dignified comportment is fully complete. They sit and rise calmly while expounding the sutras and path.

If bodhisattvas with limitless transformations and supernatural powers from Buddha lands in the ten directions come to the Celestial View world, passing through various lands to see the Tathāgata, bow in homage and listen to the sutras, they see that Buddha land as unparalleled, its virtues surpassing and immeasurable. Amazed at the unprecedented sight, they raise their voices in praise before departing.

The Buddha told the noble son: "When that Tathāgata expounds the teachings to the bodhisattvas, he rises sixty-six fathoms into the air and sits on a subtle, pure, and majestic lion throne. He discusses the supreme Dharma teachings for the bodhisattvas, briefly outlining the essentials without extensive explanations or repeated elaborations on the meanings, unlike my frequent earnest expositions here. Why? Because those righteous ones have all entered holy wisdom and can understand hundreds of thousands of meanings from a single phrase. Therefore, the Tathāgata gives concise teachings without many words. That Buddha expounds four pure practices: the purity of the perfections, the purity of the factors of enlightenment, the purity of supernatural practices, and the purity of transforming beings. These are the four."

[0669b06] 佛告寶髻：「時彼佛土有一菩薩名曰珍寶，即自啟問壞世如來：『何謂菩薩宜在生死，多所饒益於諸眾生？』於時如來便為菩薩廣分別說此兩句義，於斯大慧道莫能當，菩薩所行恒在生死，逮得慧曜多所潤益。佛適說是，六萬菩薩得柔順忍。」

The Buddha told Jewel Topknot: "At that time in that buddha land, there was a bodhisattva named Precious Jewel, who asked the Tathāgata Universal Destroyer: 'What does it mean for bodhisattvas to be suitable in birth and death, benefiting many sentient beings?' At that time, the Tathāgata extensively explained the meaning of these two phrases for the bodhisattva. Regarding this, no one could match the path of great wisdom. The practices of bodhisattvas constantly abide in birth and death, attaining the radiance of wisdom that benefits many. When the Buddha had just finished speaking this, sixty thousand bodhisattvas attained the patient acceptance of compliance."

[0669b11] 佛告寶髻：「珍寶菩薩復問：『何謂菩薩嚴淨道場坐於佛樹？』壞世如來告珍寶曰：『以無放逸嚴淨道場坐於佛樹。』於彼何謂無放逸者，其佛告曰：『奉行經典。』又問：『何謂奉行經典？』告曰：『言行相應是無放逸，又無放逸不自馳騁，修於無量大德之鎧，不與陰合越於五陰；布施無量，不可盡故；持戒無量，為未學故；忍辱無量，堪眾苦故；精進無量，正士業故；禪定無量，無退落故；智慧無量，無罣礙故；慈心無量，開化眾生不可限故；悲哀無量，愍傷眾生濟匱乏故；行喜無量，以法歡悅眾生之故；行護無量，救濟將養群生之故；生死無量，長育一切佛道法故；化無量人，安彼我故；正法無量，將順隨時堅精進故；德慧無量，執權方便等應時故；奉無量佛，具足慧故；求無量聞，智卓然故。心入無量，覩見眾生志性行故；節德無量，志存閑靜有限之故；閑居無量，將順心故；寂默無量，所察廣普速疾具成諸通慧故。』

The Buddha told Jewel Topknot: "Precious Jewel Bodhisattva further asked, 'What does it mean for a bodhisattva to adorn and purify the bodhimaṇḍa and sit under the Bodhi tree?' The Tathāgata Universal Destroyer told Precious Jewel, 'By being free from heedlessness, one adorns and purifies the bodhimaṇḍa and sits under the Bodhi tree.' When asked what it means to be free from heedlessness, the Buddha replied, 'It means practicing the sutras.' When further asked what it means to practice the sutras, he said:

"'When words and actions correspond, this is being free from heedlessness. Furthermore, being free from heedlessness means not indulging oneself, cultivating the armor of immeasurable great virtue, not merging with the aggregates but transcending the five aggregates; practicing immeasurable giving, as it is inexhaustible; upholding immeasurable precepts, for the sake of those who have not yet learned; practicing immeasurable patience, enduring all sufferings; exerting immeasurable effort, as the work of righteous people; practicing immeasurable meditation, without regression; cultivating immeasurable wisdom, without obstruction; having immeasurable loving-kindness, transforming countless beings; having immeasurable compassion, sympathizing with and aiding beings in need; practicing immeasurable joy, delighting beings with the Dharma; practicing immeasurable equanimity, rescuing and nurturing all beings; undergoing immeasurable births and deaths, to cultivate all Buddha Dharmas; transforming countless people, to bring peace to self and others; upholding immeasurable right Dharma, to accord with the times with firm diligence; having immeasurable virtuous wisdom, to employ skillful means appropriately; serving immeasurable Buddhas, to perfect wisdom; seeking immeasurable learning, for outstanding wisdom. The mind enters immeasurable states, observing beings' aspirations and conduct; cultivating immeasurable virtues, with the intention to dwell in tranquility; practicing immeasurable seclusion, to accord with the mind; and cultivating immeasurable silence, to swiftly perfect all penetrating wisdom through extensive observation.'"

[0669c01] 「佛告珍寶：『是無放逸所當遵法，菩薩行此無放逸者，嚴淨道場坐於佛樹則其義也。又族姓子！其無放逸諸道品法所立之本，致無放逸聖慧之原。逮堅要法，以無放逸積累德本。能不放逸，未曾忘失往古久遠所聽聞法，普能執懷一切經典，消化塵勞無量陰蓋。於諸道義無所罣礙。無放逸者，則能燒盡曠野積聚愚癡之冥，悉能將護一切經法，滅除眾相抑制諸根。無放逸者，退捨邪徑奉行眾善，力勢超殊具足十力，力如虛空而無等雙。無放逸者，得無所畏具足成就一切佛法，歸其原頂。無放逸者，便能獲致佛諸通慧。』」

The Buddha told Precious Jewel: "This is the law of non-negligence that should be followed. When bodhisattvas practice this non-negligence, it means purifying the bodhimaṇḍa and sitting under the Bodhi tree. Furthermore, noble son! Non-negligence is the foundation of all factors of enlightenment, the source of holy wisdom. Attaining the essential dharma, one accumulates virtue through non-negligence. Being non-negligent, one never forgets the teachings heard long ago, can embrace all scriptures, and dissolve countless afflictions and hindrances. There are no obstacles to understanding the meaning of all paths. One who is non-negligent can burn away the darkness of ignorance accumulated in the wilderness, protect all scriptures, eliminate all characteristics, and restrain the senses. The non-negligent one abandons wrong paths to practice all good, possesses extraordinary power with the ten powers complete, with strength like space without equal. The non-negligent one attains fearlessness and fully accomplishes all Buddha-dharmas, returning to the original summit. The non-negligent one can then attain all the Buddha's penetrating wisdom."

[0669c12] 佛告族姓子：「彼佛說此無放逸時，萬二千菩薩逮得無所從生法忍。於族姓子所憶云何？時珍寶菩薩豈異人乎？莫作是觀。所以者何？則汝身是。由斯緣故，當作此觀，若使菩薩無放逸者，乃為應宜嚴淨道場坐佛樹下入如來道不可限量。」

The Buddha told the noble son: "When that Buddha spoke about non-negligence, twelve thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas. Noble son, what do you remember? Was the Precious Jewel Bodhisattva a different person? Do not view it that way. Why? It was you yourself. For this reason, you should contemplate this: if a bodhisattva is non-negligent, it is appropriate for them to adorn and purify the bodhimaṇḍa, sit under the Bodhi tree, and enter the immeasurable path of the Tathāgata."

[0669c19] 佛復告寶髻菩薩：「所謂菩薩開化眾生，若菩薩行清淨者，見眾生行心懷善惡，便能開化無量難限不可思議眾生之類，各使奉行無極之法。其菩薩者志性調柔入於審詳，自在開化幾何人民。彼族姓子！人根不同所見各異，是故菩薩隨時示現而誘進之。或能有人堅正禁戒乃成開化，或從毀戒因得受教，或以衣物往來交接緣受道化，或以柔軟，或以麁獷，或懷毒心，或以恐怖，或以苦惱，或以安隱而受開化。或在言語，或從得勝，或從因生，或從志性，或從逼惱，或從順意，或從所有，或從無所有，或從興盛，或從所受，或無所受，或從財業治生，或從靜然無所易取，或從貪慕求妙顏容，或從惡色，或從色聲香味細滑之法而致開化。或從瞋罵臭氣惡味麁堅穢法而得開解。或從共居宿止受化，或從往來數數相見，或從聞佛法聖眾，或從歡喜，或從憂慼，或從無我，或從寂音，或從布施持戒忍辱精進一心智慧之音而受開化。或從眾生有為之惱，或從聽聞天上世間所遭安隱而受開化。或聽聲聞所說乘教或緣覺乘，或聞大乘而受開化。或從常喜不以憂惱，或從愁慼不因欣豫，或從貨利，或從踊躍不見愛敬，或從得利，或因衰耗，或復有人而從四恩因而開化。或從內業，或從外業，或從眼耳鼻口身體手足而受開化。或以娛樂歌戲，或以花香而受開化。或從其身專遭苦患，或從常樂而受開化。或從其心得靜方便，或從化作比丘形像，或復變現比丘尼、優婆塞、優婆夷像而受開化。或復現作佛像容貌而開化之。或如釋梵轉輪聖王像貌而開化之。」

The Buddha further told Jewel Topknot Bodhisattva: "Regarding how bodhisattvas enlighten sentient beings, if a bodhisattva's practice is pure, they can see the good and evil in sentient beings' minds and are able to enlighten countless, limitless, inconceivable types of beings, causing each to follow the supreme Dharma. Such bodhisattvas have gentle and flexible natures, entering into careful examination, and freely enlightening many people.

Noble son! People's faculties differ and what they perceive varies, so bodhisattvas manifest according to the circumstances to guide them. Some people may be enlightened through firm adherence to precepts, while others may receive teachings after breaking precepts. Some may be enlightened through interactions involving clothing and possessions, or through gentleness, or through harshness. Some may be enlightened through harboring poisonous thoughts, through fear, through suffering, or through peace and safety.

Some may be enlightened through speech, through victory, through causes, through nature, through compulsion, through compliance, through possessions, through lack of possessions, through prosperity, through receiving, through not receiving, through managing wealth, through stillness without grasping, through craving beautiful appearances, through ugliness, or through the dharmas of form, sound, smell, taste and touch.

Some may gain understanding through angry scolding, foul odors, bad tastes, or coarse and impure dharmas. Some may be enlightened through living together, through frequent meetings, through hearing about the Buddha, Dharma and Sangha, through joy, through sorrow, through non-self, through tranquil sounds, or through hearing about the six perfections.

Some may be enlightened through the afflictions of conditioned existence, or through hearing about the peace of heavenly and worldly realms. Some may be enlightened through hearing the teachings of śrāvakas, pratyekabuddhas, or the Mahāyāna. Some through constant joy without sorrow, or through grief without happiness. Some through profit, through exuberance without love and respect, through gain, or through decline.

Some may be enlightened through the four kinds of kindness, through internal or external karma, or through the eyes, ears, nose, mouth, body, hands and feet. Some may be enlightened through entertainment and songs, through flowers and incense, through experiencing suffering in their bodies, or through constant happiness. Some through mental tranquility and skillful means, or through manifestations as monks, nuns, laymen, or laywomen. Some may be enlightened through manifestations in the form of a Buddha, or in the form of Śakra, Brahmā, or a wheel-turning sage king."

[0670a20] 佛告族姓子：「若使不現若干種變，觀其性行行其心念而開化者，不能度之。當曉了知眾生性行，應病與藥所度乃廣，設令菩薩行度無極，則能奉受佛道品法，亦能明了神通之慧，然後寂然開化眾生。

The Buddha told the noble son: "If one does not manifest various transformations, observe beings' natures and conduct, and understand their thoughts while teaching them, one cannot liberate them. One should clearly understand the natures and conduct of sentient beings, and prescribe medicine according to their illnesses. Only then can one's liberation be extensive. If bodhisattvas practice the perfections to the utmost, they can uphold the factors of the Buddha's path, clearly understand the wisdom of supernatural powers, and then calmly transform sentient beings."

[0670a25] 「菩薩有四事法，開化眾生。何謂為四？一曰不厭終始之患導示未及，二曰不貪安己願安一切，三曰常以時宜宣示道教，四曰分別眾類心性所行；是為四。復有四：一曰所說柔和言辭可敬，二曰奉戒清淨猶如日明，三曰顏色常悅未曾懷恨，四曰常懷慈心。復有四：一曰心不懷害，二曰志於大哀，三曰意多愍傷，四曰常調其心。復有四：一曰性行清淨，二曰無有諛諂，三曰精進堅強，四曰忍於苦樂善惡。是為菩薩四法開化眾生，當作此觀，乃能堪任救濟一切。」

Bodhisattvas have four dharmas for enlightening sentient beings. What are these four?

Not tiring of guiding those who have not yet reached the end of suffering from beginning to end

Not seeking one's own peace, but wishing for the peace of all beings

Always expounding the teachings of the Way according to what is appropriate for the time

Discerning the mental natures and conducts of various types of beings

These are the four. There are four more:

Speaking with gentle and respectful words

Upholding precepts with purity, like the clarity of sunlight

Always having a joyful countenance, never harboring resentment

Constantly maintaining a compassionate mind

There are four more:

Having a mind free from harmful intentions

Aspiring to great compassion

Having a mind full of sympathy

Constantly training one's mind

There are four more:

Having pure conduct by nature

Being free from flattery and deception

Being diligent and resolute

Enduring both pleasure and pain, good and evil

These are the four dharmas by which bodhisattvas enlighten sentient beings. One should contemplate these, and then one will be able to undertake the task of saving all beings.

[0670b07] 佛告族姓子：「往昔過去無央數劫，長遠無量不可思議，爾時有佛，名離垢光如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰寂然，劫名愛敬。寂然世界豐樂安隱，五穀平賤快樂難量，天人孳盛。離垢光佛其聲聞眾九十六億，菩薩八萬四千。其佛壽三十三萬六千歲。時有梵志為大國王，王有太子名曰業首，端正姝好見者無厭。厥年十六，惑於顏貌迷於豪貴荒亂自大，不肯往詣離垢光佛，不修恭敬稽首為禮。佛心念言：『太子業首云何忽失無上正真道意勸助德本，不識宿本而計吾我，荒迷容色財業豪貴，及懷自大不數詣佛。既來至此不肯歸命，違失禮節。設為慇懃宣其本行者，必識宿命，數詣如來稽首受教。』於時離垢光如來皆悉請會八萬四千菩薩，使行法籌，誰能堪任詣太子業首所八萬四千歲教化說法者，而不患厭一切苦惱所見逼迫。雖往教彼不見接待，座席言談但得罵詈毀辱誹謗耳？」

The Buddha told the noble son: "In the distant past, countless eons ago, immeasurably long and inconceivable, there was a Buddha named Tathāgata Stainless Light, the Truly and Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Leader of Persons to be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One. The world was called Tranquil, and the eon was named Love and Respect. The Tranquil world was prosperous, peaceful, and secure. The five grains were plentiful and inexpensive, and happiness was immeasurable. Gods and humans flourished.

The Buddha Stainless Light had ninety-six billion śrāvaka disciples and eighty-four thousand bodhisattvas. This Buddha's lifespan was three hundred and thirty-six thousand years. At that time, there was a brahmin who was a great king. The king had a prince named Karmapramukhya, who was handsome and pleasing to all who saw him. At sixteen years old, he became infatuated with his own appearance, deluded by his noble status, and arrogantly wild. He refused to visit the Buddha Stainless Light and did not practice respect or pay homage.

The Buddha thought: "How has Prince Karmapramukhya suddenly lost the intention for the unsurpassed, true, and correct path and the encouragement of virtuous roots? Not recognizing his past lives, he calculates a self, is wildly deluded by appearance and wealth, and harbors arrogance, not frequently visiting the Buddha. Having come here, he refuses to take refuge and violates etiquette. If I were to earnestly proclaim his past conduct, he would surely recognize his past lives and frequently visit the Tathāgata to pay homage and receive teachings."

At that time, the Tathāgata Stainless Light gathered all eighty-four thousand bodhisattvas and distributed Dharma lots, asking who could undertake the task of going to Prince Karmapramukhya for eighty-four thousand years to teach and expound the Dharma, without becoming weary or oppressed by all the suffering and afflictions they might encounter. Although they would go to teach him, they would not be received or welcomed, and in discussions, they would only receive abuse, insults, and slander."

[0670b26] 佛告族姓子：「時雖行此籌，八萬四千諸菩薩中無一菩薩肯受法籌。時彼會中有一菩薩名極妙精進，即從坐起，偏露右肩長跪叉手，前白佛言：『我能堪任八萬四千歲往來太子業首數數相見，捨一切安皆忍眾苦，雖遭諸厄不以為患。』極妙精進適發此言，三千大千世界應時六反震動，百千天人住於虛空舉聲歎曰：『善哉善哉。無極精進被弘誓鎧。』於時極妙精進菩薩往詣業首太子門前而住。太子方見，罵詈毀辱瞋恚誹謗，言語衝口無有其限，撮土坌之、瓦石打之、刀杖加之。於時菩薩被辱如是，不懷瞋恚、不以為恨亦不悔還，遂堅其心被精進鎧，智力益增興發大哀而愍傷之。如是千歲，乃得自前入第一門。從所苦困輕毀之難，不以患厭至于萬歲，轉復進至王宮第一之庭。又二萬歲至第二庭。如是之比，八萬四千歲至第七庭。七日七夜，太子業首時復見之，尋便質問：『比丘何來，詣此所求？』菩薩答曰：『故來相詣，相稱名勳。』於時太子心自念言：『怪未曾有。今此比丘戒德難量無能逮者，被諸毀辱未曾懈恥。』極妙精進歡悅業首，尋說頌曰：

The Buddha told the noble son: "At that time, although this lot was distributed, among the eighty-four thousand bodhisattvas, not one was willing to accept the Dharma lot. Then in that assembly there was a bodhisattva named Supremely Wonderful Diligence who rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: 'I am able to undertake the task of going back and forth to see Prince Karmapramukhya for eighty-four thousand years, abandoning all comfort and enduring all sufferings. Even if I encounter various difficulties, I will not consider them troublesome.'"

As soon as Supremely Wonderful Diligence said this, the three thousand great thousand world-system shook six times. Hundreds of thousands of devas in the sky raised their voices in praise, saying: "Excellent, excellent! Limitless Diligence has donned the armor of great vows."

At that time, Bodhisattva Supremely Wonderful Diligence went to stand before the gate of Prince Karmapramukhya. When the prince saw him, he hurled insults, abuse, anger, and slander at him. His words poured forth without limit. He grabbed handfuls of dirt to throw at him, beat him with tiles and stones, and struck him with swords and sticks. At this time, though the bodhisattva was insulted in this way, he did not harbor anger or resentment, nor did he regret or turn back. He further strengthened his resolve, donned the armor of diligence, increased his wisdom and power, and aroused great compassion, feeling pity for the prince.

In this way, after a thousand years, he was finally able to advance and enter the first gate. Despite the difficulties of suffering and contempt, he did not become weary or disgusted. After ten thousand years, he further advanced to the first courtyard of the royal palace. After another twenty thousand years, he reached the second courtyard. In this manner, after eighty-four thousand years, he reached the seventh courtyard.

For seven days and seven nights, Prince Karmapramukhya saw him again and questioned him: "Monk, why have you come here? What do you seek?" The bodhisattva replied: "I have come specifically to see you, to praise your name and merits." At that time, the prince thought to himself: "How extraordinary! This monk's moral virtue is immeasurable and unequaled. Though he has suffered all kinds of insults, he has never become lax or ashamed." Supremely Wonderful Diligence, delighting Karmapramukhya, then spoke these verses:

太子吾今無所求，　　不用飲食及衣服，　　宜當顯發無怖心，　　吾以法來故至此。

Prince, I now seek nothing, I need no food or clothing. You should reveal a fearless heart, I have come here for the Dharma.　　

人中尊號離垢光，　　大聖現世多所益，　　講說經法除苦患，　　若有人聞逮甘露。　

he honored one among humans is called Stainless Light, The great sage has appeared in the world to benefit many. He expounds the sutras and Dharma to remove suffering, Those who hear attain the nectar of immortality.　

諸佛興出甚難值，　　無數千劫難可遇，　　執御眾人令受法，　　則為世間之炬曜。　　

The arising of Buddhas is extremely rare to encounter, Difficult to meet even in countless thousands of kalpas. They guide and lead the multitudes to receive the Dharma, Becoming a torch of light for the world.

反以欲得而放逸，　　貪於財色自娛樂，　　迷荒豪貴及王位，　　不肯往詣見法王。

Yet you indulge in desires and are negligent, Craving wealth and sensual pleasures for self-enjoyment. Deluded by nobility and royal position, You refuse to go see the Dharma King.　　

財業無常命難保，　　佛說人壽如朝露，　　太子自察亦常然，　　云何聞佛復放逸？　

Wealth and status are impermanent, life is hard to preserve, The Buddha says human life is like morning dew. Prince, examine yourself - this is always so, How can you hear of the Buddha yet remain negligent?　

仁者以曾志佛道，　　召請眾生欲度脫，　　於今何因為欲使，　　放逸安可度眾生？　　

You once aspired to the Buddha's path, Calling upon beings, wishing to liberate them. Why now do you indulge in desires, How can you save beings while being negligent?

吾且欲還詣最勝，　　當降伏心滅塵欲，　　仁興精進愍一切，　　將無後恨懷憂惱。』　

I wish to return to pay homage to the Supreme One, To subdue my mind and extinguish worldly desires. You should arouse diligence and compassion for all, Lest you later feel regret and sorrow.　

時國王子聞斯頌，　　即自下意發恭敬，　　禮極精進稽首足：　　『吾今自悔辱仁罪，

When the prince heard these verses, He immediately humbled himself and showed reverence, Bowing to Extremely Diligent, touching his head to his feet: "I now regret and repent of my offense against you,　　

我當棄捨一切士，　　不慕豪貴貪國土，　　吾當往至安住所，　　棄捐瑕穢求見益。』　

I shall abandon all worldly matters, No longer craving nobility or coveting the kingdom, I will go to where Pure Abiding resides, Casting off faults and impurities, seeking to gain benefit."　

即與一億八萬人，　　各執眾花擎諸香，　　俱往詣於最勝所，　　見離垢光人中上。　

Together with one hundred million and eighty thousand people, Each holding many flowers and lifting incense, They all went to visit the Most Excellent One, To see Stainless Light, supreme among humans.　

已皆悉到安住所，　　前稽首足而供養，　　退在一面住佛邊。　　於時太子說此言：

Having all arrived at the place of Pure Abiding, They bowed their heads at his feet in worship, Then withdrew to one side to stand near the Buddha. At that time, the prince spoke these words:

“極妙精進是我師，　　心不患厭和顏勸，　　此之恩德無以加，　　如是供養不足報。　　

Supremely Wonderful Diligence is my teacher, His heart tirelessly encourages with a gentle countenance, His kindness and virtue cannot be surpassed, Such offerings are insufficient to repay him.

歸悔首過救護世，　　違失法王之教命，　　我今都悉自歸誠，　　願佛納受所首情。　

I repent and confess my faults to save the world, Having violated the Dharma King's teachings, Now I sincerely take refuge, Wishing the Buddha to accept my confession.　

於是發意悉求佛，　　用一切故興愍傷，　　不復造邪為放逸，　　今我立德成佛道。』　　

Thus I resolve to seek Buddhahood, For the sake of all, I arouse compassion, No longer creating wrong or being negligent, Now I establish virtue to accomplish the Buddha's path.

爾時太子棄榮位，　　與人一億八萬四，　　於最勝所作沙門，　　發意志求於佛道。

At that time, the prince abandoned his glorious position, Along with one hundred and eighty-four million people, At the place of the Supreme One, he became a monk, And generated the intention to seek the Buddha's path.　　

時佛知其所志願，　　為說最上佛道業，　　諸聞淨法逮柔順，　　諸高士住無我法。」

The Buddha, knowing his aspiration and wish, Expounded to him the supreme Buddha's practice. Those who heard the pure Dharma attained compliance, And the noble ones dwelt in the dharma of non-self.

[0671a22] 佛告寶髻菩薩：「欲知爾時極妙精進，我身是。太子業首，彌勒是。族姓子！過去菩薩開化眾生不以懈倦，威德巍巍無量如此，所學日深精進無侶。是故菩薩欲度眾生，當念修學如彼往世極妙精進菩薩之德。」

The Buddha told Jewel Topknot Bodhisattva: "If you want to know who that Supremely Wonderful Diligence was at that time, it was myself. The Prince Karmapramukhya was Maitreya. Noble son! The bodhisattvas of the past enlightened beings without weariness, their majestic virtue was immeasurable like this, and what they learned daily deepened their unparalleled diligence. Therefore, bodhisattvas who wish to liberate beings should remember to cultivate and learn the virtues of that Supremely Wonderful Diligence Bodhisattva from the past."

[0671a27] 佛告族姓子：「菩薩有四業而得自在，以此四業攝取諸佛道法。何謂為四？一曰超越諸魔靡不歸伏，二曰念淨佛土令修淨教，三曰嚴身口意順開士本，四曰合集一切諸佛道品；是為四法自在之業。復有四事為菩薩業。何謂為四？一曰其慧曉了所入志性，二曰普見眾生根原所歸，三曰分別一切諸趣所由應病與藥，四曰明識一切徑路所行令得寂寞不懷瞋恚；是為四事菩薩所行自在道業。」

The Buddha told the noble son: "Bodhisattvas have four activities by which they attain liberation and gather the Buddha's path dharmas. What are these four?

Transcending all demons, causing all to submit
Contemplating pure buddha lands, causing the cultivation of pure teachings
Adorning body, speech and mind in accordance with the bodhisattva's foundation
Gathering together all the factors of the Buddha's path

These are the four activities for liberation.

There are four more activities for bodhisattvas. What are these four?

Their wisdom clearly understands the nature of what is entered
They universally see the root nature to which beings return
They distinguish the causes of all destinies and apply medicine according to the illness
They clearly know all paths of practice, causing attainment of tranquility without harboring anger

These are the four activities of the bodhisattva's liberated practice of the path.

[0671b06] 於是寶髻菩薩，從無數劫殖於難限百千德本髻中明月珠，其價當此三千佛土，以奉如來，口宣此言：「以頂上寶貢獻如來，因是德本，致無能覩其頂相者，逮成諸佛不可思議聖慧之頂。」

Then Jewel Topknot Bodhisattva took a bright moon pearl from his topknot, which he had cultivated over countless kalpas as the root of hundreds of thousands of virtues. Its value was equal to three thousand buddha lands. He offered it to the Tathāgata and said: "I offer this jewel from the top of my head to the Tathāgata. By the virtue of this offering, may no one be able to see the crown of my head, until I attain the inconceivable wisdom of all buddhas."

[0671b11] 佛即時笑，五色光明從其口出，照無央數諸佛國土，尋即來還繞佛三匝，忽沒頂上。於是會中有菩薩名曰捷辯，從坐而起，偏露右肩長跪叉手，讚歎世尊，以頌問曰：

The Buddha smiled immediately, and five-colored light emanated from his mouth, illuminating countless buddha lands. It quickly returned, circled the Buddha three times, and suddenly disappeared into the crown of his head. At that time, there was a bodhisattva in the assembly named Swift Eloquence who rose from his seat, bared his right shoulder, knelt on his right knee with palms joined, praised the World-Honored One, and asked in verse:

最尊無等倫，　　超世俗之上，　無垢以離穢，　　三界稱其德。　

Most honored, without equal, Transcending the mundane, Stainless and free from impurity, The three realms praise your virtue.

其慈無儔匹，　　超越須彌山，　今者何欣笑？　　願慧為我說。　

Your compassion has no match, Surpassing Mount Sumeru, Why do you smile joyfully now? I wish for wisdom to explain to me.

真諦戒調定，　　執性人敬言，　令我志趣安，　　善修快寂然。　

True principles, precepts, and concentration, People of resolute nature respectfully speak, Causing my aspirations to be at peace, Cultivating well in joyful tranquility.

天人尊在此，　　其志甚堅妙，　為以何感應，　　哀愍而今笑？　

Honored One of gods and humans is here, Your resolve most firm and wondrous, What has moved you to respond, With compassion and a smile now?

十方總勢強，　　光明福曜威，　勇師子壞冥，　　遊眾無所畏。　

The ten directions' total power is strong, Light of blessings shines majestically, Brave lion destroying darkness, Roaming the multitudes without fear.

三界無有侶，　　何能有殊者，　法宅為解說，　　何故而欣笑？　

In the three realms you have no peer, How could there be anyone special? Please explain, O Abode of Dharma, Why do you smile with joy?

離垢性遊安，　　顏色常和悅，　名德通虛空，　　馳逸不可限。　

Your stainless nature roams at ease, Your countenance always gentle and joyful, Your virtuous name pervades empty space, Swift and limitless.

消除諸窈冥，　　光明靡不照，　安住唯為解，　　何故而欣笑？

Eliminating all profound darkness, Your light illuminates everywhere, Abiding in peace solely to explain, Why do you smile with joy?　

修德心清淨，　　願如金寶山，　常訓誨不及，　　世人普供養。　

Cultivating virtue with a pure mind, Aspiring to be like a mountain of golden treasure, Always teaching those who have not yet reached, Universally worshipped by people of the world.

則為最良田，　　眾祐聖超世，　釋師子現要，　　所演如虛空。　

You are the supreme field of merit, Holy protector transcending the world, Śākya Lion revealing the essentials, Your expositions like empty space.

諸天及人民，　　無與妙等者，　等心甚堅強，　　慚愧祥豐盛。　

Among gods and people, None can compare to your wonder, Your equanimous mind so firm and strong, Your modesty and auspiciousness abundant.

巍巍德百千，　　相如花茂盛，　最勝能仁笑，　　願為發遣之。　

Lofty virtues by the hundreds and thousands, Your marks like flourishing flowers, Supreme and capable one smiles, I wish for you to explain it.

其慧無罣礙，　　流布於三世，　處若干身意，　　其心無所著。　

Your wisdom is unobstructed, Pervading the three times, Dwelling in countless bodies and minds, Your heart without attachment.

一時悉曉了，　　如應當行化，　仁師子屬笑，　　其義為何義？

Understanding all at once, Teaching as is appropriate, Benevolent Lion, regarding your smile, What is its meaning?　

諸天住空中，　　意內懷悅豫，　地上諸人民，　　叉手而自歸。　

The gods abide in space, Their minds inwardly joyful, People on earth below, Join palms and take refuge.

能仁勝唯說，　　殊特甘露味，　諸天神人聞，　　消滅塵勞冥。」

Speak, O Supreme Capable One, The special flavor of sweet dew, Gods and humans hearing, Eliminate the darkness of afflictions.

[0671c18] 佛告捷辯菩薩：「汝為豈見寶髻不乎？以此寶髻珠奉上如來，志願無上正真道意，則為供養佛之原慧。」

The Buddha told Swift Eloquence Bodhisattva: "Have you not seen Jewel Topknot? By offering this jewel from his topknot to the Tathāgata, with the aspiration for unsurpassed, true and correct enlightenment, he is thus making an offering to the Buddha's original wisdom."

[0671c20] 對曰：「唯然已見。世尊！」

"He replied: 'Indeed, I have seen it, World-Honored One!'"

[0671c20] 佛言：「是族姓子寶髻菩薩！於恒河沙劫供養恒沙如來至真，常修梵行，開化無數眾生之類，立於三乘。過十阿僧祇劫當得作佛，號曰寶成如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界名離垢光，劫曰無垢。其離垢光世界七寶合成，咸出光明照於十方無量佛土。其光紫金，假使眾生值此光者，一切塵勞悉蒙消滅。其土豐樂，皆諸菩薩悉無所著，無有異學相發起者，普修道寶，以故如來名曰寶成。此諸菩薩皆得神通咸有辯才，其土諸天人民悉當淳淑遵平等覺，無有不及無智之名。其土亦無君主，唯以世尊為無上法王。諸天人民自然化生，無有女人無愛欲名。其土人民皆殖德本無無福者，諸根悉具，皆以相好莊嚴其身。爾時如來諸菩薩眾不可稱數。佛壽十四劫。初無異談，所說唯宣菩薩之慧諸度無極，辯才大哀淳一品教。是諸菩薩皆曾被訓，諸根明達，能以一句普入一切諸佛之道。如來為說總持言教，慈心如地。何謂總持言教？以一絕句普入諸章。何謂一句？謂妙聖句不可究盡道品之法。何謂無盡句？謂於佛道不可窮盡。何謂無盡？論於無者謂無盡句。已能入無普入文字，是為一句。一切文字而不可盡，復有二字本所未聞亦未行也，而宣說言出於一字。其一字者，不與二字而同勢也，是以一字而宣訓誨。設使宣布斯訓誨者，無念不念、無應不應，此句無念亦無不念。以無念句而成開化，是為族姓子入總持教。寶成如來為諸菩薩說總持言句，於彼學入此一句者，便得普入一切佛意。我於一劫若復過劫，分別諮嗟離垢光世界功德之稱，不能究盡得其邊際。寶成如來講說經道德稱之慧，不可思議亦不可賜。其佛大德國土清淨，巍巍超絕上不可及。」

The Buddha said: "Noble son, Bodhisattva Jewel Topknot! For as many kalpas as there are grains of sand in the Ganges, he made offerings to as many Tathagatas as there are grains of sand in the Ganges. He constantly practiced pure conduct, taught and transformed countless types of sentient beings, and established them in the three vehicles. After ten asaṃkhyeya kalpas, he will become a Buddha named Tathagata Jewel Accomplishment, Truly Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Leader of Persons to be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One. His world will be called Pure Light, and the kalpa will be called Stainless.

This Pure Light world will be composed of the seven treasures, all emitting light illuminating countless buddha lands in the ten directions. Its light will be purple-gold. If sentient beings encounter this light, all their afflictions will be eliminated. That land will be rich and joyful, filled with bodhisattvas who are all free from attachments. There will be no heterodox practitioners arising, and all will universally cultivate the treasures of the path. Therefore, the Tathagata is named Jewel Accomplishment.

All these bodhisattvas will attain spiritual powers and be eloquent. All the gods and people of that land will be pure and follow equal awakening, with no one lacking in wisdom. There will be no rulers in that land; only the World-Honored One will be the unsurpassed Dharma King. The gods and people will be born spontaneously, without women or the name of desire. All the people of that land will plant roots of virtue, with none lacking in merit. Their faculties will be complete, and their bodies adorned with the major and minor marks.

At that time, the assembly of bodhisattvas with the Tathagata will be innumerable. The Buddha's lifespan will be fourteen kalpas. From the beginning, there will be no other discussions; he will only proclaim the wisdom of bodhisattvas and the perfections, with eloquent great compassion teaching the pure single vehicle. All these bodhisattvas will have been trained, with faculties bright and penetrating, able to enter all buddhas' paths with a single phrase.

The Tathagata will teach the dhāraṇī teachings with a mind of compassion like the earth. What are the dhāraṇī teachings? With a single perfect phrase, one enters all chapters. What is a single phrase? It refers to the wondrous holy phrases of the inexhaustible factors of the path. What is an inexhaustible phrase? It refers to the inexhaustible Buddha path. What is inexhaustible? Discussing emptiness is called the inexhaustible phrase. Being able to enter emptiness and universally enter all written words - this is a single phrase. All written words are inexhaustible.

There are also two characters that have never been heard or practiced, yet they are proclaimed from a single character. This single character does not have the same power as two characters, so it proclaims teachings with a single character. If one proclaims these teachings, there is no thought and no non-thought, no correspondence and no non-correspondence. This phrase has no thought and also no non-thought. Using the phrase of no-thought to accomplish teaching and transformation - this is how the noble son enters the dhāraṇī teachings.

Tathagata Jewel Accomplishment will teach the dhāraṇī phrases to all bodhisattvas. Those who study and enter this single phrase will be able to universally enter the minds of all buddhas. Even if I were to praise the merits of the Pure Light world for a kalpa or more, distinguishing and extolling them, I could not exhaust or reach their limit. The wisdom of virtue and teachings expounded by Tathagata Jewel Accomplishment is inconceivable and cannot be given. The great virtue and purity of that Buddha's land is supremely excellent and unsurpassable."

[0672a26] 寶髻菩薩聞佛授決，歡喜踊躍，以頌讚佛：

"Bodhisattva Jewel Topknot, upon hearing the Buddha's prediction, was filled with joy and exultation, and praised the Buddha with verses:"

普知悉能見，　　度諸法無極，　如來皆超越，　　一切諸瑕穢。

All-knowing and all-seeing, Crossing over all dharmas to the utmost, The Tathagata transcends All flaws and impurities.　

大慧未曾有，　　皆知我往古，　供養諸佛數，　　佛悉具說之。　

Great wisdom unprecedented, Knowing all my past, The number of Buddhas I've made offerings to, The Buddha explains it all in detail.

去來今現在，　　本末為如是，　復知鄙末世，　　及與一切人。　

Past, present and future, From beginning to end it is thus, Also knowing my future life, And all people.

為佛所授決，　　不復懷狐疑，　開化度世間，　　諸根之本末。

Receiving the Buddha's prediction, No longer harboring doubts, Teaching and liberating the world, The root and branch of all faculties.　

於是一切地，　　日月尚可墮，　佛口所可宣，　　終不有改變。　

On all these grounds, Even the sun and moon may fall, But what the Buddha's mouth proclaims Will never change.

佛出至誠言，　　所演無有虛，　授以尊覺道，　　成佛人中上。　

The Buddha speaks with utmost sincerity, His teachings contain no falsehood, Bestowing the path of supreme awakening, Becoming the highest among humans.

如我志所願，　　嚴淨於佛土，　所言亦如是，　　悉知我心念。　

As I aspire and vow, To purify Buddha lands, So too are his words, Knowing all my thoughts.

彼聞此教已，　　悅顏無猶豫，　所修行為尊，　　欲度眾生故。　

Having heard these teachings, With joyful countenance and no hesitation, What is practiced is supreme, Wishing to liberate all beings.

如我之所行，　　當復增無量，　嚴治其本際，　　我身奉淨行。　

Just as I have practiced, I shall increase immeasurably more, Purifying the fundamental ground, My body upholding pure conduct.

興發行得佛，　　度諸法無極，　勤力無怯弱，　　由從精進至。　

Arousing practice to attain Buddhahood, Crossing over all dharmas to the utmost, Diligent without weakness, Progressing through vigorous effort.

堪任所布施，　　皆知我往古，　未曾捨精進，　　至大哀如來。　

Able to give all that should be given, Knowing all my past, Never abandoning diligence, Reaching the greatly compassionate Tathagata.

為以諸眾生，　　本末為如是，　吾當悉開化，　　得佛度異學。」

For the sake of all beings, From beginning to end it is thus, I shall teach and transform them all, Attaining Buddhahood and liberating those of other paths.

[0672b23] 寶髻菩薩說此偈時，七萬二千人皆發無上正真道意，悉願生彼離垢光世界，同時發聲俱說是言：「寶成如來得佛道時，普令吾等生彼佛土。」佛皆記說當生其國。

When Bodhisattva Jewel Topknot spoke these verses, seventy-two thousand people all aroused the aspiration for unsurpassed, true, and correct enlightenment. They all wished to be born in that Pure Light world, and simultaneously raised their voices to say together: "When Tathāgata Jewel Accomplishment attains Buddhahood, may he cause all of us to be born in that Buddha land." The Buddha prophesied that they would all be born in that country.

This passage describes the profound impact of Bodhisattva Jewel Topknot's verses, inspiring many to aspire to enlightenment and seek rebirth in a pure buddha land

[0672b27] 爾時世尊告賢者阿難：「受是經典持諷誦說，廣為眾人宣傳其旨，慇懃勸助是經典要，天上世間之所歸伏而共供養。所以者何？其聞此經我悉授決。其不信者本宿德薄，其受是經德本非凡。趣聞此經世世值佛，何況聞持而奉行說，功勳無限。族姓子族姓女若以七寶滿此三千大千世界，隨時布施，如是比類於百千歲。其聞此經歡喜信持，功德踰彼。」

At that time, the World-Honored One said to the Venerable Ananda: "Receive this sutra, uphold it, recite it, and expound it. Widely propagate its meaning for all people. Diligently encourage the essentials of this sutra, which is revered and worshipped by both heavenly and worldly beings. Why is this? To all who hear this sutra, I give predictions of enlightenment. Those who do not believe have shallow roots of virtue from past lives. Those who accept this sutra have extraordinary roots of virtue. Just hearing this sutra leads to encountering Buddhas life after life. How much more so for those who hear, uphold, practice and expound it - their merits are limitless. If good sons and daughters were to fill this great trichiliocosm with the seven treasures and give them away in charity for hundreds of thousands of years, the merit of those who hear this sutra and joyfully believe and uphold it would surpass even that."

[0672c05] 阿難白佛：「此經名何？云何奉持？」

"Ananda asked the Buddha: 'What is the name of this sutra? How should we uphold it?'"

[0672c06] 佛言：「名曰『菩薩淨行寶髻所問』，當奉持之。」

"It is called 'The Questions of Jewel Topknot on the Pure Practices of Bodhisattvas'. You should uphold and practice it."

[0672c07] 佛說如是。寶髻及十方諸會菩薩，賢者阿難，天、龍、鬼神、揵沓惒、阿須倫、世人，聞佛所說，莫不歡喜。

Thus spoke the Buddha. Jewel Topknot and the bodhisattvas assembled from the ten directions, the Venerable Ananda, gods, dragons, spirits, gandharvas, asuras, and people of the world, having heard what the Buddha said, all rejoiced

47 - Ratnacūḍa Bodhisattva Sūtra 寶髻菩薩 / Jewel Topknot Bodhisattva

大寶積經 第117卷

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大寶積經第117卷