佛昇忉利天為母說法經卷上
Sutra of the Buddha Ascending to the Trayastrimsa Heaven to Teach the Dharma for His Mother, Volume 1
西晉月氏三藏竺法護譯
Translated by Dharmarakṣa of the Yuezhi, Tripitaka Master of the Western Jin Dynasty
聞如是：
This is what I have heard:
一時，佛遊於忉利天上，晝度樹下無垢白石，愍哀其母度脫之故。正夏三月與大比丘眾俱，比丘八千皆阿羅漢——諸漏已盡，得大神足，威曜無極；生死悉斷，無復塵垢，棄捐重擔，所作已辦，逮得己利；心即從計致平等忍，心已得解度於智慧，普則正士，於世福地多所祐安——唯除一人賢者阿難。菩薩七萬二千人，一切大聖神通已達，逮得總持辯才無礙，各從他方異佛世界皆來集會。爾時，世尊與無央數百千之眾眷屬圍遶，而為說經。
Once, the Buddha was staying in the Trayastriṃśa Heaven, beneath the Pure White Stone at the foot of the Cāpāla Tree. Out of compassion for his mother and to help liberate her, he spent the three months of the summer retreat there together with a great assembly of bhikkhus.
There were eight thousand bhikkhus, all arahants. Their defilements had been exhausted, they had attained great spiritual powers, and their majestic radiance was boundless. They had cut off all bonds of birth and death, were free from dust and stain, had laid down the heavy burden, completed what was to be done, and reached their own goal. Their minds were settled in the attainment of equanimity, liberated through wisdom. They were true spiritual warriors, bringing much benefit and peace to the world. All were arahants except for one, the Venerable Ānanda.
There were also seventy-two thousand bodhisattvas, all great beings who had fully attained spiritual powers, mastered total retention, and possessed unobstructed eloquence. They had gathered from various other buddha-fields in the ten directions.
At that time, the World-Honored One, surrounded by an immeasurable assembly of hundreds of thousands, was expounding the Dharma.
時，於眾會有二天子，名曰月氏、月上。月氏天子即從坐起，更整衣服偏袒右肩，叉手長跪而白佛言：「吾欲諮問如來、至真、等正覺，假使聽者乃敢自陳。」
At that time, among the assembly were two heavenly beings named Yue Shi and Yue Shang. The heavenly being Yue Shi rose from his seat, adjusted his robes, bared his right shoulder, joined his palms, knelt respectfully, and addressed the Buddha, saying, "I wish to ask a question of the Tathagata, the Perfectly Enlightened One. If you permit, I dare to speak."
佛告天子：「欲問如來何所義乎？」
The Buddha said to the celestial being, "What is it you wish to ask the Tathagata?"
月氏天子以偈頌曰：
The King of the Yuezhi then spoke in verse:
「其於眾生類， 興發愍哀心，
逮求于佛道， 志無垢甘露，
自傷己身行， 及慈哀群黎，
余以斯等故， 諮問釋師子。
於億劫積行， 悉能忍勤苦，
一切而布施， 志寂然無念，
等心於群生， 療化已平均，
我問此勝義， 導利黎庶者。
假使見正道， 妙相自莊嚴，
無垢三十二， 英特之福田，
逮斯功德者， 奉敬乎巨海，
今予問大聖， 欲了斯義歸。
假使無異心， 則無有別念，
常志求妙慧， 人中巍巍尊，
而無聲聞意， 不慕緣覺事，
今余問此義， 堅固無過者。
有利若無利， 等心於毀譽；
有名若無名， 苦樂不以移；
雖處於俗法， 則不以動轉，
今我問此義， 遠離恐懼者。
以愛己身事， 等念於黎庶，
未曾有若干， 咸化于三處，
而以修慈心， 有諂無厭穢，
今余問此義， 賢將持土地。
心恒行精勤， 布施戒離邪，
其身逮寂然， 戒品不永滅，
身口意常正， 將御順擁護，
今問最勝義， 處垢而無塵。
其忍辱調柔， 達已加遵修，
能修任苦患， 憒擾放逸眾，
遊救於一切， 而不生瞋恚，
因此故問義， 欲決諸狐疑。
各常力精進， 恭順不違義，
悉愍傷世間， 不為己身施，
行道無厭足， 如海受眾流，
是故問最勝， 其德如大海。
雖存於三處， 不退從諸想，
以賢聖之慧， 伏除諸垢塵，
承禪定妙通， 神足自娛樂，
今故問此義， 普往開化眾。
智慧度彼岸， 聖達無有際，
棄捐眾思想， 出家除根株，
憺怕得自在， 曉了斯法慧，
是故今啟問， 無極大聖人。
所分別神足， 解了隨順行，
遊億姟佛土， 無有國土想；
供養億姟佛， 無有諸佛想；
是故問此義， 覩者普受欣。
其離欲塵魔， 忽化陰身魔，
棄捨於死魔， 降伏諸天魔，
蠲除一切魔， 則逮成佛道，
是故問斯義， 永棄於眾冥。
乃震動天地， 樹木及山巖，
覺了成佛道， 無量最勝慧，
假使已一心， 習於寂定明，
是故問此義， 諮啟如斯像。
曉了一切慧， 威燿甚巍巍，
設住於佛教， 善建立法行，
導利于眾聖， 靡所不開化，
今故問斯義， 濟遊三處者。」
"Toward all living beings, he has raised a heart of compassion, seeking the path of a Buddha, aspiring to the pure nectar. He grieves for his own conduct and shows kindness to the multitude; for these reasons, I ask the Lion of the Shakyas.
For countless eons, he has practiced, enduring all hardship, giving away everything, his mind serene and free of thought. With equal heart toward all beings, his healing and teaching are impartial; I ask this supreme meaning from the guide who benefits the people.
If one sees the true path, adorned with wondrous marks, the thirty-two pure signs, the supreme field of merit, and attains these virtues, honoring the great ocean— now I ask the Great Sage, wishing to understand this meaning.
If one has no divided mind, then there are no separate thoughts, constantly seeking sublime wisdom, the majestic one among humans, without the intent of a voice-hearer, not longing for the solitary realizer's way— now I ask this meaning from the steadfast one who is beyond fault.
Whether there is gain or loss, his mind is equal toward praise and blame; whether there is fame or none, he is unmoved by pleasure or pain. Though dwelling in worldly ways, he is not shaken; now I ask this meaning from the one who is free from fear.
Cherishing his own welfare, he equally cares for the multitude, never making distinctions, transforming all in the three realms. Cultivating a loving heart, free from deceit and impurity, now I ask this meaning from the noble one who upholds the earth.
His mind constantly practices diligence, giving, precepts, and avoiding wrong. His body attains tranquility; his moral conduct never fades. Body, speech, and mind are always upright, guiding and protecting in accord; now I ask the supreme meaning from the one who dwells in defilement yet is unstained.
His patience is gentle, and having attained it, he further cultivates it. He can endure suffering and affliction, among the agitated and heedless, saving all without giving rise to anger; therefore, I ask this meaning, wishing to resolve all doubts.
Each constantly exerts effort, respectful and never contrary to the truth, all pitying the world, not giving for his own sake. Practicing the path without weariness, like the ocean receiving all streams— therefore, I ask the supreme one, whose virtue is like the great sea.
Though existing in the three realms, he does not regress from thoughts. With the wisdom of the noble ones, he subdues and removes all defilements. Relying on the wondrous powers of meditation, he delights in spiritual abilities; therefore, I ask this meaning, the one who universally guides and transforms beings.
Wisdom that reaches the other shore, the sage's understanding has no limit, abandoning all thoughts, leaving home to uproot the source. Tranquil and self-possessed, comprehending this Dharma wisdom— therefore, I now inquire of the boundless Great Sage.
Distinguishing spiritual powers, understanding and following their practice, traveling through countless Buddha lands without thought of lands; making offerings to countless Buddhas without thought of Buddhas— therefore, I ask this meaning, the one whom all who see him rejoice in.
He leaves behind the demon of desire, suddenly transforms the demon of the body, abandons the demon of death, subdues the heavenly demons, removes all demons, and then attains Buddhahood— therefore, I ask this meaning, the one who forever abandons all darkness.
He shakes heaven and earth, trees, and mountains, awakening to the path of Buddhahood, the immeasurable supreme wisdom. If one has already unified the mind, training in serene concentration's light— therefore, I ask this meaning, inquiring of one such as this.
Understanding all wisdom, his majesty is most majestic. If he abides in the Buddha's teaching, well establishing Dharma practice, guiding and benefiting all sages, there is none he does not instruct— therefore, I ask this meaning, the one who saves and roams the three realms."
月氏天子又問世尊：「唯然，大聖！何謂菩薩得大聖通殊特之行，度於彼岸？何謂菩薩至不可思議善權方便，備勸助慧？何謂菩薩一切諸法以為一議，入於一味所趣同均，入於一慧平等之說？何謂菩薩奉深禁戒行無放逸，逮成無上正真之道，為最正覺？」
The Moon Dynasty Prince then asked the World-Honored One: "O Great Sage, what does it mean for a bodhisattva to attain the extraordinary practice of great sage-like spiritual powers, crossing over to the other shore? What does it mean for a bodhisattva to reach inconceivable skillful means and perfect the wisdom of encouragement and assistance? What does it mean for a bodhisattva to unify all phenomena into a single principle, entering the one taste where all paths converge, and entering the one wisdom of equal teaching? What does it mean for a bodhisattva to uphold profound precepts, practice without negligence, and thereby achieve the unsurpassed, truly enlightened way, becoming the most perfect awakening?"
佛言：「善哉，善哉！月氏天子！多所哀念，多所安隱，愍傷諸天及十方人，乃能發意啟問如來如此之義。諸菩薩行佛道正真慧、被大鎧者，建立大乘，度大欲、御大船、轉大法輪，施無極法恢弘慧典，欲放大雨、欲演普光，慕擊大鼓、志大雷震，樂立巨幢、願吹大珂，執大法英、攬大法典，演無極明欲照世間，務令大乘永存不斷；願大祀祠究竟足滿。以此比類無極之德，愍傷群庶故問如來。諦聽，諦聽！善思念之，吾當為汝分別說之。如諸菩薩大士之行，致大聖通具足深戒，至於無上正真之道，為最正覺。」
The Buddha said: "Excellent, excellent! Prince of the Yueh-chih! You have great compassion and bring much peace and comfort. Moved by concern for the heavenly beings and all people of the ten directions, you have raised your mind to ask the Tathagata about such profound meaning. Those Bodhisattvas who practice the true wisdom of the Buddha's path, who don the great armor, establish the Great Vehicle. They cross the great torrent of desire, steer the great ship, turn the great Dharma wheel, bestow the boundless Dharma, and expand the treasury of wisdom. They wish to release the great rain of Dharma, to radiate universal light, to sound the great drum, to thunder with great resonance. They delight in raising the great banner, aspire to blow the great conch, grasp the essence of the great Dharma, uphold the great Dharma canon, expound the boundless light to illuminate the world, striving to ensure the Great Vehicle endures without interruption; they vow that the great offering may be perfectly fulfilled. It is by analogy with such boundless virtues, and out of compassion for all beings, that you ask the Tathagata. Listen attentively, listen well! Reflect deeply upon it, and I shall explain it to you in detail. As for the practices of the great Bodhisattvas, they lead to the attainment of great spiritual powers, the perfecting of profound precepts, and ultimately to the unsurpassed, true, and right path—the supreme, perfect enlightenment."
「唯然，世尊！願樂欲聞。」月氏天子與諸大眾受教而聽。
"Very well, World-Honored One! We are eager and ready to listen." The Moon Clan Deva and the entire assembly received the teaching and prepared to listen.
佛告天子：「菩薩有四法行，得大聖通殊特之行，度於彼岸。何謂為四？菩薩大士曉了諸法而應真諦，於一切法無所倚著，等念諸法而無有盡，逮于聖慧而造明證，遊一切法親近眾典。雖在諸法無有脫者，不見異法。
The Buddha addressed the celestial being: "A bodhisattva who practices four dharmas attains the supreme and extraordinary path of the great sage, reaching the far shore. What are these four? The great bodhisattva thoroughly understands all phenomena and aligns with the ultimate truth, without clinging to anything in all dharmas. They regard all dharmas equally and without end, attain the sage's wisdom and achieve clear realization, and engage with all dharmas while drawing near to the multitude of scriptures. Though dwelling among all dharmas, there is nothing to escape from, and they see no separate dharmas."
「何謂諸法而應真諦？如過去空，當來、現在亦自然空。天子！欲以曉了是空平等，三世空無所想。彼諸有慧分別處所，建立開化解暢道品，便通正業達其義理，是謂曉了而應真諦。
What does it mean to understand all things according to ultimate truth? Just as the past is empty, so too are the future and the present naturally empty. O noble one! To truly comprehend this emptiness—equal across the three times, empty and free from conceptual grasping— those who possess wisdom discern the place of practice, establish and unfold the path, clarify its principles, and penetrate right action to reach its true meaning— this is what it means to understand according to ultimate truth.
「何謂於一切法無所倚著？一切諸法住於我所，現有所住於我非我，則謂菩薩曉了諸法而無吾我；不依倚身，是則名曰無所倚著。假使菩薩於斯諸法身無所著，無所著已，不住異法；其於諸法不生、不住。爾能於彼無所倚著，已無所倚；供養諸法則於諸法而無所倚。
What does it mean to have no attachment to any phenomena? All phenomena abide in what I consider to be mine, and what appears to abide in me is not truly me. This is called the bodhisattva’s understanding that all phenomena are without a self. Not relying on the body is called having no attachment. If a bodhisattva has no attachment to these phenomena regarding the body, and having no attachment, does not abide in other phenomena—not giving rise to or abiding in any phenomena—then they can be free from attachment. Having no attachment, they honor all phenomena yet remain unattached to them.
「二、何謂菩薩曉了一切猶如虛空？其三界者心之所為，不計斯心無有色像，亦不可覩，無有處所、無有教令，猶如幻化。因其心本而求諸法則不可得。若以於心不求于心，則無所獲心不可逮；以不得心一切諸法亦不可得。諸法則無有法、無形類想，亦無有影而無所有，及與實諦亦無所覩。無所覩者，於一切法心無所入，知一切法無所成就，亦無所生。譬如虛空，猶如天子！欲察虛空永無有生、無所成就，了一切法亦復如是。猶如虛空名曰虛無，彼則憺怕。一切諸法亦復如是，但假字耳，彼則寂寞。
2. What does it mean for a Bodhisattva to understand that all things are like empty space? The three realms are created by the mind, yet this mind has no form or color, cannot be seen, has no fixed place, and no command—it is like an illusion. If one seeks for dharmas based on this mind, nothing can be found. If one does not seek with the mind, nothing is grasped, and the mind cannot be apprehended. Since the mind cannot be apprehended, all dharmas also cannot be apprehended. All dharmas are without substance, without form or category, without shadow, and are ultimately empty. Even the ultimate truth cannot be seen. Not seeing anything means that the mind does not enter into any dharma. One knows that all dharmas are without attainment and without arising. Just like empty space, O noble one! If you examine empty space, it has no arising and no attainment. Understanding all dharmas is just the same. Like empty space, it is called emptiness—tranquil and serene. All dharmas are likewise, merely names—still and quiet.
「三、何謂菩薩於一切法而親近典也？菩薩大士觀察思惟一切諸法，於斯無知亦無所見。眼不知耳亦無所見，耳不知眼亦無所見；鼻不知舌亦無所見，舌不知鼻亦無所見；身不知意亦無所見，意不知身亦無所見。一切諸法雖有癡騃、快眇、凶暴見於法界，慧常平等所行具足。其六情界有所照來則有所在，計於本者無有內法；教於外者彼無外法，教內法者所見如是。覩若斯者則無有法、無有起者，亦無有法有所作為；若有住者覩無所見。」
Third, what does it mean for a Bodhisattva to be intimately familiar with all phenomena? The great Bodhisattva observes and contemplates all phenomena, yet in this there is no knowing and no seeing. The eye does not know the ear, nor does it see anything; the ear does not know the eye, nor does it see anything. The nose does not know the tongue, nor does it see anything; the tongue does not know the nose, nor does it see anything. The body does not know the mind, nor does it see anything; the mind does not know the body, nor does it see anything.
All phenomena, though they may appear dull, subtle, or fierce within the realm of reality, are always equal in wisdom, perfectly complete in their functioning.
When the six sense realms perceive something, it seems to exist somewhere. But if we examine the root, there is no internal phenomenon; if we speak of the external, there is no external phenomenon. To speak of internal phenomena is to see in this way.
To perceive like this is to realize there is no phenomenon, no arising, and no phenomenon that acts. If there is any abiding, one sees nothing at all.
佛語天子：「是為法界，法無所起亦無所滅，而亦不住則無所有。假使有念：諸法不住、不生、不起，無有處所。如是觀者真諦慧備，無有諸法及與法界，不見解脫，斯一切法親近諸典，是為四法。菩薩大士得大聖通殊特之行，度於彼岸。
The Buddha said to the celestial being, "This is the Dharma realm, where the Dharma neither arises nor ceases, and since it does not abide, it is ultimately nothing at all. If one contemplates that all phenomena do not abide, are not born, do not arise, and have no fixed location—such contemplation embodies true wisdom. There is no distinction between phenomena and the Dharma realm, nor is liberation seen as something separate. All teachings converge in this realization. These are the four principles. Through them, the bodhisattva attains the supreme, extraordinary practice of great spiritual power and reaches the far shore of liberation."
「四、何謂聖通？所云通者，於一切法不信他慧而有諮受；所以言慧，於一切法不造二事，所謂無二，彼則無名法不可知。設使天子具足斯慧，其菩薩者速逮聖通，以成就願具足所曉。菩薩曉了如是慧者，則淨道眼，超天世人。便覩十方無量無限億百千姟諸佛國土、佛天中天所有聖眾，悉聞諸佛所說經法；彼佛國土群萌之類，其心所念善惡、好醜悉識知之，人民伴黨行來如是。逮及若斯，自知往古所周旋處，以慧明證解己本際，他人眾生始無所由，所居止處悉證明之；從緣說是。」
Fourth, what is the holy spiritual power? What is meant by "spiritual power" is not relying on the wisdom of others for understanding, nor seeking guidance from them. The wisdom spoken of here does not create duality in all phenomena; it is called non-duality, beyond name and unknowable. If a celestial being possesses such wisdom, a bodhisattva swiftly attains holy spiritual power, fulfilling their vows and fully comprehending all that is known. When a bodhisattva understands such wisdom, their path-eye is purified, surpassing that of celestial beings and ordinary humans. They then behold the ten directions—countless, boundless hundreds of thousands of millions of buddha-lands, the Buddha, the supreme among celestials, and all the holy assemblies. They fully hear the sutras and teachings spoken by all buddhas. In those buddha-lands, they know the thoughts of all beings—good and evil, beautiful and ugly—and understand the comings and goings of people and their companions. Having attained this, they know their own past lives and places of wandering, using wisdom to clearly realize their own origins, while others and sentient beings have no beginning or source; they fully realize the places where they dwell. This is spoken in accordance with conditions.
佛告天子：「菩薩大士雖未得至一切通慧，聖明之智巍巍如是。為諸眾生興立佛事，速疾具足一切佛法，逮得無上正真之道，為最正覺。」
The Buddha told the celestial being, "Even before attaining the all-encompassing wisdom of enlightenment, the noble and luminous insight of the Bodhisattva is already vast and profound. For the sake of all beings, they establish the work of Buddhahood, swiftly perfecting all the qualities of the Dharma, and ultimately attaining the supreme, true, and perfect awakening."
於是世尊即說頌曰：
Then the World-Honored One spoke this verse:
「以善權慧方便道明， 則具足成於大聖通，
而常遵修深妙禁戒， 尋用一義解一切法。
分別真諦一切經典， 其明目者無所倚著，
常觀諸法猶若虛無， 以有所察宣揚悉空。
習近諸法彼假號法， 不見諸法有解脫者，
其不見者靡所不觀， 已得聖通所見若斯。
假使過去法已空者， 當來諸法亦如是空，
分別現在則亦若茲， 是乃謂為真諦之見。
一切諸法三界常空， 斯明知者無念不念，
已無有應應不應者， 其無所畏為覩真諦。
若慧如是無著方便， 講說經法無有法想，
意無所念則無所著， 無所著者則不動搖。
一切諸法自然而興， 其自然者本淨無我，
曉了諸法而無吾我， 爾乃不起無他異法。
其不生者不有不來， 察計於彼則無所倚，
而反講說諸法處所， 雖演佛道不念有我。
一切三界心之所由， 彼心則亦不可常覩，
無色無人猶如幻化， 當以斯法務求於心。
彼以此法求於心已， 則知無心亦無心法，
假使已心求心處所， 則便不覩心之本淨。
已於諸法無所著者， 雖在黎庶不隨眾想，
一切諸法無意無成， 常分別知猶如虛空。
如觀虛空不生不有， 分別諸法亦復如是，
假號虛空諦無有實， 說有言辭彼法虛空。
其眼未曾觀見於耳， 其耳亦不觀見於眼，
舌不屬鼻鼻不屬舌， 斯等展轉而不相見；
其身未曾察見於意， 意亦不察身之形類，
各各如是不能相知， 以是之故斯常憺怕。
計著眾惡諛諂癡騃， 諸法之界常等均平，
其內事者不知於外， 若外事者亦不知內，
以是之故曉法所趣， 成就智慧常不可限。
觀見十方億姟諸佛， 及諸聲聞無有罪釁，
又彼諸佛所說經典， 無量聖達清淨之義，
悉得逮聞所演美辭， 則能受持普修平等。
便能了知眾生心念， 具足飛到億萬佛土，
識念往古無數世事， 億百千劫如恒河沙。
逮成於此妙五聖通， 則得親近安住之慧，
彼以佛故有所顯發， 無放逸道興造利義。
假使聞斯如是空法， 生欣踊心樂微妙樂，
魔不能得彼之瑕短， 則能疾成覺了上道。」
Through skillful means and the path of expedient wisdom, One fully attains the great sage's spiritual powers. Constantly upholding profound and subtle precepts, One uses a single principle to understand all things.
Distinguishing the truth in all scriptures, The clear-eyed one clings to nothing. Always observing all phenomena as empty, They proclaim this emptiness through their insight.
Engaging with phenomena, these provisional names, One sees no phenomena as having liberation. Not seeing, yet nothing is unseen; This is the vision of one who has attained spiritual powers.
If past phenomena are already empty, Future phenomena are likewise empty. Examining the present is also like this; This is called the true view of reality.
All phenomena in the three realms are constantly empty. The wise one knows this, neither thinking nor not-thinking. There is nothing to respond to or not respond to; The fearless one beholds the truth.
If wisdom is thus unattached and expedient, When expounding the Dharma, one holds no concept of Dharma. The mind, having no thought, clings to nothing. Unattached, one remains unmoved.
All phenomena arise spontaneously. That which is spontaneous is originally pure and without self. Understanding phenomena without a self, Then no other, different phenomena arise.
That which does not arise neither exists nor comes. Examining this, one finds nothing to rely on. Yet one still teaches the places of phenomena. Though expounding the Buddha's path, one thinks not of a self.
All three realms arise from the mind, Yet that mind cannot be constantly seen. Without form, without person, like an illusion, One should diligently seek the mind with this teaching.
Having sought the mind with this teaching, One knows there is no mind, nor any mind-phenomena. If one seeks the mind's location with the mind, Then one fails to see the mind's original purity.
One who is unattached to all phenomena, Though among the multitude, does not follow common views. All phenomena have no intention, no becoming; One constantly discerns them as like empty space.
Just as one observes empty space as neither arising nor existing, So too does one discern all phenomena. The term "empty space" is ultimately unreal; What is spoken of as "Dharma" is empty.
The eye does not see the ear, Nor does the ear see the eye. The tongue does not belong to the nose, nor the nose to the tongue; These do not perceive each other.
The body does not perceive the mind, Nor does the mind perceive the body's form. Each, being thus, cannot know the other; Therefore, they are always tranquil.
Observing faults, flattery, and foolishness, The realm of phenomena is always equal and uniform. Internal matters do not know the external, And external matters do not know the internal. Therefore, one understands the direction of the Dharma, Achieving wisdom that is limitless.
Beholding billions of Buddhas in the ten directions, And their disciples, free from faults, And hearing the scriptures spoken by those Buddhas, The boundless, holy, and pure meanings, One fully receives and upholds their beautiful words, And is able to practice universal equality.
Then one can know the thoughts of living beings, Fully travel to billions of Buddha-lands, Recall countless past events from ancient times, As many eons as the sands of the Ganges.
Having attained these wondrous five spiritual powers, One draws near and abides in peaceful wisdom. Through the Buddha, one is revealed and inspired, Cultivating the path of diligence for the benefit of others.
If, upon hearing such teachings on emptiness, One's heart leaps with joy, delighting in subtle bliss, Then demons cannot find their flaws, And one swiftly accomplishes the supreme path of awakening.
佛告天子：「菩薩大士有四事法，至不可議善權方便。何謂為四？菩薩曉了往返度流之法，猶如己身若干種痛苦毒之患，覩所遊起。亦欲蠲除他人之苦，修行精進，勸諸眾生趣於聖路，令一切法留存道心；為諸群黎積累德品，三世亦然。而已勸助一切諸佛，集三世行勸助德品，所作善本加施眾生，放捨弘施有所開化亦不生心。其不勸進：一切智者心不離脫亦不見道，心不離道、道不離心；如道之相，身相若斯。
The Buddha told the celestial being, "A Bodhisattva possesses four inconceivable and skillful means. What are these four?
The Bodhisattva understands the method of crossing the stream of birth and death, just as one knows the various pains and afflictions of one's own body, seeing them as they arise.
They also seek to eliminate the suffering of others, practicing diligently, guiding all beings toward the noble path, and preserving the mind of the Way in all things.
For the sake of all beings, they accumulate virtuous qualities, doing so across past, present, and future.
They support all Buddhas, gathering the virtuous deeds of the three times, dedicating their wholesome roots to benefit all beings, yet without attachment even when giving generously and teaching others.
They do not encourage: those who are not wise remain entangled in their minds and do not see the Way; but for those whose mind is inseparable from the Way and the Way inseparable from the mind—the nature of the Way is just like the nature of the body."
「以慧平等於心、於道亦無所倚，順權方便長益德本，不見法界有所增益。彼於諸法無所思議，積功累德未曾厭倦，不以心業求曉了心。彼若布施則無望想，奉修禁戒亦無所失，遵行忍辱亦無所住，所行精進亦無憺怕，一心禪定無所依倚，奉行智慧亦無所習，勸化眾生亦無所著。以愍哀故，嚴淨佛土。求於聖達無所起慕，講說經法亦無所入。
With wisdom, the mind remains balanced, and there is no reliance even on the path. Skillful means are employed to nurture the roots of virtue, yet no increase is seen in the realm of phenomena. In all things, there is no conceptual grasping; merit is accumulated tirelessly, yet without seeking to grasp the mind through mental effort.
When giving, there is no expectation; when upholding precepts, there is no sense of loss; when practicing patience, there is no dwelling; when exerting effort, there is no hesitation; when meditating with single-minded focus, there is no dependence; when cultivating wisdom, there is no attachment to learning; when guiding beings, there is no clinging.
Out of compassion, the Buddha-land is purified. The pursuit of sainthood is without longing; the teaching of the Dharma is without entering into conceptual understanding.
「如是，天子！菩薩所行、所造德本，雖為薄少，善權方便不可限量，乃至大道。何謂菩薩所造德本雖為薄少，善權方便得至無量，乃致大道？菩薩大士於一切法念發無量，觀察諸法無有計限得邊際者。所以者何？天子！欲知一切諸法，則空無想亦無有願；其以空者則亦無量。假使暢達無量心者，講法雖少，善權方便廣大無際。所以者何？佛道無量，勸心無限至無際法，則為諸佛世尊之道。
"Indeed, O Prince! The virtuous roots cultivated by a Bodhisattva, though they may seem few, are guided by skillful means that are immeasurable, leading all the way to the Great Path. What does it mean that a Bodhisattva's virtuous roots, though few, through skillful means reach boundlessness and attain the Great Path? The great Bodhisattva, in all phenomena, gives rise to immeasurable thoughts, observing that all dharmas have no fixed limit or boundary. Why is this? O Prince! You should understand that all phenomena are empty, without perception, and without volition. Since emptiness itself is immeasurable, if one fully realizes this immeasurable mind, even when teaching a little, the skillful means become vast and limitless. Why? Because the Buddha's path is immeasurable, inspiring an unlimited mind toward the boundless Dharma—this is the way of all Buddhas, the World-Honored Ones."
「復次，天子！菩薩大士善權方便，勸勉眾生令入正行。憂群萌類所樂法者而勸立之，若施有所救濟為說經法。
Furthermore, noble one! Bodhisattvas, through skillful means and expedient methods, encourage and guide sentient beings to enter the right path. They uplift those who delight in the Dharma, and for those who practice generosity and bring relief to others, they expound the sutras and teachings.
「復次，天子！菩薩大士不以布施而為審諦，言：『是我所。』持戒、忍辱、精進、一心、智慧，亦復如是，不名我所。又有所施、若持戒者，亦無所念，常順禁戒；具足忍辱，見人所作，是、非悉忍；奉行精進，修清白行；一心禪思；曉了方便，觀察智慧。
Furthermore, O Heavenly Being! The great Bodhisattva does not consider generosity to be something truly belonging to the self, thinking: 'This is mine.' The same applies to morality, patience, diligence, concentration, and wisdom—none are claimed as 'mine.' Moreover, when practicing generosity or upholding morality, they do so without attachment, always abiding by the precepts. They fully cultivate patience, enduring all actions of others, whether right or wrong. They diligently practice pure conduct. They engage in single-minded meditation. They skillfully understand expedient means and contemplate wisdom.
「復次，天子！菩薩大士分別曉了：善權方便與聲聞俱，而開化之，不樂所行；所修堅固與緣覺俱，不樂所行，堅固其志。是為四法，菩薩大士致不可議善權方便。」
Furthermore, heavenly being! The Bodhisattva Mahasattva clearly discerns and understands: Through skillful means, they associate with the Śrāvakas and guide them, yet do not delight in their path; Through steadfast practice, they associate with the Pratyekabuddhas, yet do not delight in their path, fortifying their resolve. These are the four dharmas by which the Bodhisattva Mahasattva attains inconceivable skillful means.
於是世尊即說頌曰：
Then the World-Honored One spoke these verses:
「曉了於二事， 己身及他人，
當除吾苦患， 療盡眾惱熱。
愍念於眾生， 勸使在道心，
思惟一切法， 演令入一義。
一切群生慶， 合集於三世，
普於諸佛德， 悉當勸化之。
而悉曉了斯， 皆以施眾生，
真心而惠施， 猶以佛慧故。
一切所發心， 悉勸助佛道，
不失於道心， 見諸法悉脫。
察心及於道， 不見有二事，
其相有所存， 了心相同等。
法等故平等， 不二無所有，
明知權方便， 長益清白法。
其種無為益， 法界不可議，
志求於佛道， 常以不厭倦。
不以心念心， 吾長清白議，
不忘失道心， 所作而勸助。
布施不望報， 護戒無所念，
常修行忍辱， 不立計有人，
恒奉行精進， 身口心寂然，
禪定無所倚， 智慧度無極。
開化解眾生， 不處於顛倒，
嚴淨諸佛土， 志性無剛強。
常志于佛道， 於法無所捨，
諮受一切典， 故慧不可議。
為眾生說法， 不著於文字，
造行如是者， 速成佛無難。
心不想於空， 不慢無所念，
無想無所願， 不可稱限量。
知群黎所行， 隨之因開化，
自在而布施， 說法給所乏。
有施眾生， 不言我獲， 不高於戒，
不忽忍辱， 不慢精進， 不著禪定，
而於智慧， 無所悋惜。 常喜布施，
講論眾戒， 遵修謙下， 恒行勇猛。
雖奉禪思， 永無所著， 興發智慧，
而以布施。 在於緣覺， 聲聞之中，
菩薩大士， 遊於此黨； 假使處中，
有所造業， 明眼達士， 不樂彼行。
以能建立， 如斯法者， 是則名曰，
菩薩之行。 曉了善權， 不可思議，
所為惠施， 至無限量。」
Understand two things clearly: oneself and others. First, remove your own suffering and afflictions, Then heal the distress and fever of all beings.
Compassionately care for all living beings, Encourage them to set their hearts on the Path. Contemplate all dharmas, Expound them to lead all into the single truth.
All beings rejoice, Gathered across the three times. For all the virtues of the Buddhas, One should universally encourage and transform them.
And fully understanding this, Give it all to sentient beings. Offer it with a sincere heart, As if bestowing the Buddha's wisdom.
All aspirations that arise, Encourage and aid them toward Buddhahood. Do not lose the mind set on the Path, Seeing all dharmas as liberated.
Observing the mind and the Path, One sees no duality. Where characteristics seem to exist, Understand the mind and its marks as equal.
Because dharmas are equal, there is equality, Non-dual, without anything to grasp. Clearly know skillful means, Cultivating and increasing the pure Dharma.
Its seed benefits the unconditioned, The Dharma realm is inconceivable. Aspiring to seek the Buddha Path, One should never grow weary.
Not using mind to think of mind, I constantly discuss purity. Not forgetting the mind set on the Path, All actions encourage and assist.
Give without expecting reward, Uphold precepts without attachment. Always practice patience, Without establishing the notion of a person.
Constantly cultivate diligence, Body, speech, and mind are tranquil. Meditative concentration has nothing to rely on, Wisdom reaches the ultimate.
Liberate and teach all beings, Not abiding in false views. Adorn and purify all Buddha lands, With a resolve free from rigidity.
Constantly aspire to the Buddha Path, Not abandoning any Dharma. Seek instruction in all teachings, Thus wisdom becomes inconceivable.
Expound the Dharma for beings, Without clinging to words. One who practices in this way, Will swiftly attain Buddhahood without difficulty.
The mind does not conceive of emptiness, Without arrogance or attachment. Without conceptions or wishes, It is immeasurable and beyond description.
Knowing the conduct of all beings, Teach them accordingly, adapting to their causes. Give freely and at ease, Expound the Dharma to supply what they lack.
When giving to beings, Do not say, "I gain." Do not exalt yourself for precepts, Do not neglect patience, Do not be arrogant about diligence, Do not cling to meditation, And regarding wisdom, Be without stinginess.
Always rejoice in giving, Expound and discuss the various precepts, Cultivate humility, And constantly practice courage.
Although engaged in meditation, Remain forever unattached. Arouse wisdom, And give through it.
Among Pratyekabuddhas and Śrāvakas, The Bodhisattva Mahāsattva moves within their ranks. Even if amidst them, Some deeds are performed, The wise one with clear vision Does not delight in those practices.
For one who can establish Such Dharmas as these, This is called The practice of a Bodhisattva.
Understanding skillful means, Inconceivable, The giving performed Reaches the immeasurable.
佛告天子：「菩薩有四事法。一切諸法以為一議，入於一味所趣同等，入於一慧平等之說。何謂為四？菩薩大士曉了法界無所破壞，解諸法空而普遊至。於諸法議無所同像，平等吾我及於他人，曉了諸法悉為憺怕，是為四。
The Buddha addressed the celestial being, "A bodhisattva has four methods by which all phenomena are understood as one principle, entering into a single flavor, directed toward the same goal, and arriving at a single wisdom of equal explanation. What are these four? First, the great bodhisattva comprehends the Dharma realm without any destruction. Second, they understand the emptiness of all phenomena and universally journey to that realization. Third, regarding the principles of phenomena, they perceive no identical appearances, treating self and others equally. Fourth, they understand all phenomena as tranquil and serene. These are the four."
「曉了是慧所覩若此，於世俗法及度世法靡不通達，不造二觀：若罪、若福，有礙、無礙，若聞、不聞，有為、無為，於此諸法不造、不觀，不見諸法有所受者。無凡夫法、無羅漢法，無若干觀，其凡夫法不為清淨也；不察羅漢法獨解明。不舉、不下分別一議，趣憺怕門演暢講說。散一切法，而於諸法不見散壞；修行一忍，永無有二，以入一議普入諸法。所謂入者，無所從生。是為天子！菩薩大士得近無上正真之道，成最正覺，亦不念言：『我近若遠。』所以者何？不處一議。見異群黎，亦觀覩人與道別異。又思惟之人不可得，爾乃是道。」
"To understand this is the insight of wisdom. One who comprehends thus is thoroughly versed in both worldly and transcendent truths, without creating dualistic views: of sin or merit, obstruction or freedom, hearing or not hearing, conditioned or unconditioned. Regarding all these phenomena, one neither creates nor observes them, nor perceives any experiencer of phenomena. There is no ordinary person's dharma, no arhat's dharma, no multiplicity of views. The ordinary person's dharma is not purified; the arhat's dharma is not examined for solitary enlightenment. Without raising or lowering, one distinguishes a single principle, entering the gate of tranquility to expound and teach. One disperses all phenomena, yet does not see them scattered or destroyed; one cultivates a single patience, eternally without duality, entering the one principle that universally penetrates all dharmas. This so-called 'entering' is that which arises from nowhere. Thus, O devaputra! The bodhisattva-mahāsattva draws near to the supreme, true, and perfect way, attaining unsurpassed enlightenment, yet does not think, 'I am near or far.' Why? Because one does not dwell in a single principle. One sees sentient beings as different, and observes people as distinct from the path. Moreover, one who contemplates finds no obtainable person—this itself is the path."
於是世尊即說頌曰：
Then the World-Honored One spoke this verse:
「而於法界， 無所破壞， 又彼法界，
無能散者。 計如法界， 諸人若斯，
但假有字， 無有若干。 了諸法空，
則致響忍， 其內若外， 有為無為；
觀察斯法， 悉無所有， 分別一議，
皆知為空。 諸所現法， 無所同像，
不著己身， 及與他人。 若不計念，
有吾我人， 其行未曾， 有若干想。
修於寂然， 志在憺怕， 普觀一切，
諸法所存。 於一切法， 靖默無念，
遊于憺怕， 而無所著。 講說現在，
及度世事， 彼則不興， 造盡滅盡。
若福若罪， 若聞不聞， 不念於法，
不取音聲； 不在有為， 亦不無為，
常等一觀， 不喜二事。 不覩諸法，
有所受者， 不得凡夫， 及阿羅漢。
不說凡夫， 癡穢不淨， 此則名曰，
阿羅漢法。 亦無所舉， 不有所下，
分別一議， 而悉寂然。 曉了諸法，
皆無所壞， 亦不毀散， 一切法界。
不謂忍別， 與空異耶？ 普知諸法，
一切悉空； 不著於空， 無倚了忍，
以入一議， 悉了一切。 此無所起，
其本清淨， 如是行者， 疾成佛道。
速得親近， 無量正覺， 不計有身，
不念道心。 一切諸法， 吾我及彼，
悉無所著， 得平等覺。」
And regarding the ultimate reality, nothing is destroyed, and that reality itself cannot be scattered. Those who understand reality in this way are like this: they are merely designated by names, with no substantial existence. Understanding all phenomena as empty leads to the patience of echoes. Whether internal or external, conditioned or unconditioned—observing these phenomena, they are all found to be without existence. Distinguishing and unifying, they are all known to be empty. All manifested phenomena have no identical form. They do not cling to themselves or to others. If they do not conceive of a self or a person, their actions never give rise to various thoughts. Cultivating tranquility, their minds are serene and calm, universally observing the nature of all phenomena. Regarding all phenomena, they remain silent and thoughtless, dwelling in serenity without attachment. They speak of the present and worldly matters, yet they do not give rise to notions of annihilation or extinction. Whether it is merit or fault, whether heard or unheard, they do not dwell on phenomena, nor do they grasp sounds. They do not abide in the conditioned nor in the unconditioned, always maintaining a single, equal view, without delighting in duality. They do not see any phenomena as having a recipient, nor do they perceive ordinary beings or Arhats. They do not say that ordinary beings are foolish, impure, or defiled. This is called the way of the Arhat. They neither exalt nor demean, distinguishing and unifying, yet all is tranquil. Understanding that all phenomena are indestructible, they also do not destroy or scatter the entire reality. They do not consider patience as separate or different from emptiness. They universally know that all phenomena are entirely empty; yet they do not cling to emptiness, nor rely on understanding patience. By entering into a unified view, they comprehend everything. This has no arising; its nature is originally pure. Practitioners like this swiftly accomplish the Buddha Way. They quickly draw near to immeasurable enlightenment, without conceiving of a body or dwelling on the mind of the Way. Regarding all phenomena, self and others, they are entirely without attachment, attaining equal enlightenment.
佛告天子：「菩薩有四事法，奉深禁戒行無放逸。何謂為四？菩薩大士而自念言：『何謂禁戒？』則順觀察思惟其議。若身行善、口言至誠、心念柔順，是為禁戒。又復念言：『何謂身善？何謂言誠？何謂心柔？』不犯身事，而不殺生、盜竊、婬妷，是身行善；口不說非，妄語、兩舌、惡口、讒言，是口言誠；心不念非，念餘瞋恚、邪見之事，是心念柔。彼諦觀察而自念言：『假使不犯身、口、心者，不可分別其處所在青、黃、赤、白、紫、紅之色，計於眼者不分別識；耳、鼻、口、心亦復如是，不分別識。所以者何？彼亦不生亦無生者，亦無起者亦無不起。設不有生、無所生者，亦不有起；無所起者，則不堪任分別識法。』又更念言：『爾時察之則無所有。亦無有戒則無所行；已無所行則不可知；已不可知，不當於彼有所倚著，造此行已則無所見。』當爾之時不見有戒；已不見戒，勸彼戒者亦無所見。是為天子！菩薩大士奉深禁戒。
The Buddha addressed the celestial being: "A bodhisattva has four practices for upholding profound precepts and cultivating diligence without negligence. What are these four? The bodhisattva reflects: 'What are precepts?' Then they carefully observe and contemplate their meaning. When bodily actions are virtuous, speech is truthful, and thoughts are gentle—this is upholding precepts. They further reflect: 'What is bodily virtue? What is truthful speech? What is gentle thought?' Not committing bodily wrongs—not killing, stealing, or sexual misconduct—this is bodily virtue. Not speaking falsely—no lying, divisive speech, harsh speech, or idle chatter—this is truthful speech. Not entertaining wrong thoughts—no greed, anger, or wrong views—this is gentle thought. They then observe deeply and reflect: 'If there is no transgression of body, speech, or mind, there is nothing to distinguish—no location, no colors like blue, yellow, red, white, purple, or crimson. For the eye, there is no distinguishing perception; likewise for the ear, nose, tongue, body, and mind—no distinguishing perception. Why is this? Because there is no arising, nor anything that arises; no manifestation, nor anything unmanifested. If there is no arising and nothing that arises, there is no manifestation and nothing manifested. Thus, there is no basis for distinguishing perceptions.' They further reflect: 'At that moment of observation, there is nothing at all. There are no precepts, nothing to practice; with nothing to practice, there is nothing to know; with nothing to know, one should not cling to anything. Having cultivated this practice, one sees nothing.' At that time, one does not see any precepts; not seeing precepts, one also does not see anyone exhorting others to uphold them. This, celestial being, is how a bodhisattva upholds profound precepts."
「復次，天子！若有菩薩曉不貪身，不處見身亦不覩見修於持戒，亦不犯禁亦無所著。
Furthermore, noble one! If a bodhisattva understands not to cling to the body, does not dwell in the view of the body nor see the practice of upholding precepts as something to be grasped, does not violate the precepts yet remains unattached.
「復次，天子！菩薩大士入深法藏在所護禁，威儀禮節，行步進止安詳順教，是曰為戒。不自見己之所興行，不見他人之過咎，是故名曰深妙之戒。
Furthermore, noble one! When a bodhisattva enters the profound treasury of the Dharma, they uphold the precepts with dignity and propriety. Their conduct, movements, and actions are calm and in accordance with the teachings—this is called discipline. They do not dwell on their own actions, nor do they see the faults of others. Therefore, this is called profound and sublime discipline.
「復次，天子！菩薩不犯於戒，亦不毀戒又不弄戒。其反己者則以反戒；若不反己則不反戒，以不反戒則無所犯。已不犯戒則不弄戒，便無所度。所以不弄、不度戒者，了一切法悉度脫故。以度脫者則無有我，亦不無我。既無有人，何所度者？是為四。」
"Furthermore, O Deva! The Bodhisattva does not transgress the precepts, nor does he violate them or treat them lightly. If one turns inward, one turns to the precepts; if one does not turn inward, one does not turn to the precepts. By not turning to the precepts, there is nothing to transgress. Having not transgressed the precepts, one does not treat them lightly, and thus there is nothing to liberate. The reason for not treating them lightly and not liberating through the precepts is that one understands all phenomena are already liberated. In liberation, there is no self, nor is there no-self. Since there is no person, what is there to liberate? This is the fourth."
於是世尊即說頌曰：
Then the World-Honored One spoke this verse:
「其身清淨， 言無誤失， 心念鮮明，
行無瑕穢， 而常自護， 謹慎於行，
彼菩薩者， 乃謂奉戒。 將順奉行，
於斯十善， 聰明菩薩， 若能護此，
則身口意， 無所犯負， 斯能名曰，
奉明達戒。 其無所造， 不起無生，
彼無形色， 無有處所， 已無像貌，
則無所住， 便不可得， 何所歸趣？
戒不有造， 常如無為， 則不可以，
眼觀察之； 耳無所聞， 無鼻無舌，
身不可別， 及心所念。 設不分別，
於六根者， 則達諸趣， 無所依倚。
設如是觀， 乃清淨戒， 未曾逮戒，
有所立處。 彼無有戒， 無意無正，
護於禁戒， 無吾我想。 將養於禁，
亦無戒想， 修深要戒， 志得自在。
以能分別， 所見身者， 即不墮落，
六十二疑。 其無所見， 不覩處所，
雖奉禁戒， 不自憍恣。 則能順入，
深妙法藏， 所行禮節， 為不妄想。
善修安詳， 將順謹慎， 其禁戒者，
無有異著。 不倚吾我， 亦不依戒，
已無吾我， 則無禁戒。 不念己身，
及與禁戒， 如是乃謂， 為法器耳。
無吾我者， 不依倚戒， 不計身者，
不想念法。 無身見者， 無有戒心；
不犯戒者， 無有脫禁。 亦不建立，
於禁戒中， 不計有身， 則無戒想。
深妙之戒， 謂無所犯， 假使勇猛，
奉戒如是， 彼則未曾， 有所毀犯。
如是戒者， 聖賢所歎， 於一切法，
而無所著。 愚騃之夫， 住吾我想，
將護禁戒， 言我畏慎。 則失戒寶，
永無有餘， 便不度脫， 三界之患。
假使有人， 除諸見網， 則不見彼，
違失禁戒。 其人心計， 無有吾我，
順奉禁戒， 不墮疑見， 便不恐懼，
墮於惡趣。 若使分別， 禁戒如是，
則不覩見， 犯禁戒者。 不察吾我，
不見三世， 況當觀察， 犯戒毀禁。」
His body is pure, His speech is without fault, His mind is clear and bright.
His actions are flawless, He constantly guards himself, And is careful in his conduct.
Such a bodhisattva Is called one who upholds the precepts. Following and practicing These ten wholesome deeds, A wise bodhisattva, If he can protect these, Then his body, speech, and mind Commit no offense. This can be called Upholding the enlightened precepts.
That which is not created, That does not arise, is unborn. It has no form or color, No location, No appearance, No abiding place, Cannot be grasped, Where could it go?
The precepts are not created, Always like the unconditioned. They cannot be Seen with the eye; Heard with the ear; Nor known by nose, tongue, Body, or mind. If one does not discriminate Through the six senses, Then one reaches the destinations Without relying on anything.
If one contemplates like this, This is pure precepts. One has never attained precepts That have an established place. There are no precepts there, No mind, no rightness, No guarding of prohibitions, No thought of "I" or "mine." Nurturing the prohibitions, Yet without thought of precepts, Cultivating the profound essential precepts, The mind attains freedom.
If one can discern The body that is seen, One does not fall into The sixty-two views. Seeing nothing, Perceiving no place, Even while upholding the prohibitions, One is not arrogant. Then one can enter The profound treasury of the Dharma. One's conduct and etiquette Are free from deluded thought.
Skillfully cultivating serenity, Following with care, One's precepts Have no attachment to distinctions. Not relying on a self, Nor relying on precepts, Since there is no self, There are no precepts. Not thinking of oneself Or of the precepts, This is called Being a vessel for the Dharma.
Without a self, One does not rely on precepts. Not conceiving of a body, One does not conceive of the Dharma. Without a view of a body, There is no mind of precepts. One who does not violate precepts Has no liberation from prohibitions. Nor does one establish Anything within the precepts. Not conceiving of a body, There is no thought of precepts.
The profound and wonderful precepts Mean having nothing to violate. If one courageously Upholds the precepts like this, Then one has never Committed any transgression.
Such precepts Are praised by the sages. Toward all phenomena, One has no attachment. Foolish people, Abiding in thoughts of "I" and "mine," Guard the prohibitions, Saying, "I am careful and fearful." They lose the jewel of the precepts, Forever without remainder, And fail to transcend The sufferings of the three realms.
If someone Removes the net of views, Then they do not see Any violation of the prohibitions. That person's mind conceives No "I" or "mine." Following and upholding the precepts, They do not fall into wrong views, And have no fear Of falling into evil destinies.
If one discerns The precepts like this, Then one does not see Anyone who violates the precepts. Not examining a self, Not seeing the three times, How much less would one observe Anyone breaking or violating the precepts?
月氏天子白佛言：「得未曾有，天中天！諸佛世尊道法微妙，無上正真甚深難及。菩薩所作第一巍巍，乃能奉修如此之法，而無所住亦無所修，除去一切諸所妄想，離吾我念。行無數劫而不墮落聲聞、緣覺，而不中道違失道意，具足佛法入不缺漏。云何菩薩奉行何法修微妙典，於真本際而不取證？」
The Moon-Dwelling Deva said to the Buddha, "This is unprecedented, O Supreme Among Celestials! The Dharma of all Buddhas, the World-Honored Ones, is subtle and profound—the unsurpassed, true, and genuine teaching, so deep it is hard to reach. The deeds of bodhisattvas are supremely majestic, for they are able to practice such a Dharma without abiding anywhere and without anything to cultivate, removing all deluded thoughts and abandoning notions of self and others. They traverse countless eons without falling into the paths of śrāvakas or pratyekabuddhas, never straying from the resolve for enlightenment midway, and fully perfecting the Buddha-Dharma without deficiency or omission. How do bodhisattvas practice? What Dharma do they cultivate in such subtle scriptures, yet without grasping attainment even in the ultimate reality?"
世尊告曰：「天子聽之！菩薩有四事行深妙法，於真本際而不取證。何謂為四？菩薩大士堅固志願、建立要行、具一切智，奉修精進而不怯弱，不住立者不捨眾生，於大哀不斷教，善權方便勸眾德本。是為四行深妙法，於真本際而不取證。」
The World-Honored One replied, "Heavenly being, listen carefully. There are four practices by which a bodhisattva follows the profound and wondrous Dharma, yet does not grasp at realization of the ultimate truth. What are these four?
First, a great bodhisattva maintains a firm aspiration, establishes essential conduct, and fully embraces all-knowing wisdom. He cultivates diligence without timidity or weakness.
Second, he does not abide in a fixed state and does not abandon sentient beings.
Third, he never ceases his great compassion or interrupts the teaching.
Fourth, he skillfully employs expedient means to encourage all beings to accumulate virtuous roots.
These are the four practices of the profound and wondrous Dharma, by which one does not grasp at realization of the ultimate truth."
於是世尊即說頌曰：
Then the World-Honored One spoke these verses:
「其明智者， 志願堅強， 未曾違失，
往古所曉。 為一切智， 精修慇懃，
終不處於， 興廢異乘。 奉行精進，
常無放逸， 敢所遵修， 心不怯弱，
亦不捐捨， 一切眾生。 而普等心，
群萌之類， 常加愍哀， 普世群黎。
能忍勤苦， 意不轉移， 志不欲令，
道教斷絕。 猶如有人， 積無數寶，
而善覺了， 善權方便， 勸一切德，
行無厭足。 遊趣最要， 懷於愍哀，
不於中間， 滅盡諸漏。 其有稟授，
於此經典， 其菩薩者， 名曰勇猛。
而常奉修， 深妙之法， 彼則未曾，
倚著本際。」
The wise one, with firm resolve and unwavering will, never strays from what was understood in ages past. For the sake of all-knowing wisdom, they practice diligently and earnestly, never resorting to lesser or changing paths. They cultivate perseverance, always free from negligence, bold in their practice, their hearts never timid, nor do they abandon any living being. With a heart of universal equality, they hold compassion for all creatures, extending pity to every being in the world. They endure hardship with patience, their minds unshaken, their aim to never let the true teaching fade away. Like one who gathers countless treasures, they skillfully understand and employ skillful means, encouraging all virtues, never tiring in their practice. They journey toward the highest goal, carrying compassion within, yet not extinguishing all defilements prematurely. Those who receive and uphold this scripture, such bodhisattvas are called the courageous ones. They constantly practice the profound and wondrous Dharma, never clinging to the origin.
月氏天子復白佛言：「何謂菩薩奉行深要？」
The Yuezhi Prince asked the Buddha again, "What does it mean for a Bodhisattva to practice the profound essence?"
佛告天子：「於是菩薩未曾破壞凡夫之法，而普成就於佛道議。亦不謗毀凡夫之法；亦不覩見佛法長益；亦不遠離於凡夫法；亦不求慕。欲得佛道不興斯行，凡夫法異，佛道異乎？亦不念言：『凡夫之法瑕穢、卑賤。佛之道法為微妙乎？』不作斯行，凡夫之法則為斯漏，佛之道法無穿漏乎？又復念言：『凡夫之法及與佛法，二者俱法虛無寂寞，但假號耳！思想致穢。』凡夫之法亦無成就；諸佛之法亦無具足。凡夫之法而無有實，亦無自然；諸佛之法悉無有實，亦無自然。若欲理者，凡夫之法而無所知，亦不無知，不生、無生。若觀察者推其本末，若以空慧、無相之慧、無願之慧，智慧明省是為佛法。不可別知佛法所處，觀此本末彼悉則空；空不見空，亦無所知亦無所觀，悉為本淨，無明故起。
The Buddha said to the celestial being: "Thus, the bodhisattva does not destroy the ways of ordinary beings, yet fully accomplishes the path of Buddhahood. They do not slander the ways of ordinary beings, nor do they see the Dharma of the Buddha as something superior to be gained. They do not distance themselves from the ways of ordinary beings, nor do they crave them. They do not pursue Buddhahood by such means, nor do they think: 'Are the ways of ordinary beings different from the path of Buddhahood?' They do not think: 'The ways of ordinary beings are flawed and lowly, while the Dharma of the Buddha is subtle and profound.' They do not act in such a way, thinking the ways of ordinary beings are leaky and flawed, while the Dharma of the Buddha is without leak or flaw. Nor do they think: 'Both the ways of ordinary beings and the Dharma of the Buddha are empty and tranquil, mere names—thoughts that bring impurity.' The ways of ordinary beings are not accomplished; the Dharma of the Buddha is not complete. The ways of ordinary beings have no true substance, no inherent nature; the Dharma of the Buddha likewise has no true substance, no inherent nature. If one seeks to understand, the ways of ordinary beings are neither known nor unknown—they neither arise nor do they not arise. If one observes and traces their origin and end, if one uses the wisdom of emptiness, the wisdom of signlessness, the wisdom of wishlessness, then wisdom becomes clear and discerning—this is the Dharma of the Buddha. One cannot separately know where the Dharma of the Buddha resides. Observing this origin and end, all is empty; emptiness does not see emptiness, neither knowing nor observing—all is fundamentally pure, arising only due to ignorance."
「是以，天子！法者無法，諸法自然住立，諸法憺怕。其憺怕法則無有二；其無二者則無凡夫，亦無聲聞亦無緣覺，平等佛道，亦無所教深妙之行為菩薩行。菩薩深修分別正教，無有一法非佛法也。所以者何？其言法者，習俗為法，無習俗言；有所言者則無所得；其無所得則無所興；以無所興則無形教，一切諸法悉無形像。假使諸法無有限數，不離佛法。
Therefore, Son of Heaven, the Dharma is beyond all dharmas. All dharmas abide naturally, tranquil and serene. This tranquil Dharma is without duality; without duality, there is no ordinary person, no hearer, and no solitary awakened one. It is the equal Buddha-way, where even the profound practice of the Bodhisattva path is not taught. The Bodhisattva deeply cultivates and discerns the true teaching, yet there is not a single dharma that is not the Buddha-Dharma. Why is this? What is called "dharma" is merely conventional designation; there is no conventional speech. Where there is speech, there is nothing to be attained; where nothing is attained, nothing arises; where nothing arises, there is no form or teaching—all dharmas are without form or appearance. Even if all dharmas are without limit or number, they do not depart from the Buddha-Dharma.
「是故，天子！當作斯觀：一切諸法悉為佛法，無有想行。其念想行，尋即興、廢二事之識。是等之類，以識為行；佛法無漏，亦復於彼而不想求，於彼生起聲聞之行。其解了者，法界無塵亦無寂然。假使於法而不受法，則無有法。其塵勞法及寂然法，豈可獲到塵勞、寂然乎？欲作斯求終不可得。
Therefore, O Prince, you should contemplate thus: all phenomena are ultimately the Dharma, devoid of conceptual activity. The thoughts and conceptual activities arise and cease in an instant—these are all conditioned by consciousness. The Dharma is free from defilements; it does not seek, nor does it give rise to the path of the śrāvaka. To truly understand is to realize that the Dharma realm is without dust, without stillness. If one does not grasp at phenomena, then there is no phenomenon to be grasped. How could one attain either defilement or stillness? Such seeking will never succeed.
「如是，天子！假使菩薩曉了如是，則為名曰深妙之行。其於諸法及與佛法無所見者，以無所見則為離見；其所見者為無所見。假使菩薩如是觀者，魔及官屬不能得便、莫能勝也。」
"Thus, O Divine Being! If a bodhisattva understands in this way, it is called profound and wondrous practice. One who sees nothing in phenomena or in the Dharma sees nothing, and thus is free from views; what is seen is actually nothing seen. If a bodhisattva contemplates in this manner, neither Mara nor his hosts can find an opening or prevail."
佛昇忉利天為母說法經卷上
Sutra of the Buddha Ascending to the Trayastrimsa Heaven to Teach Dharma for His Mother, Volume 1