Name: Buddha Speaks the Silent Youth Sutra · Volume 2 (佛说无言童子经 · 第二)
Author: Buddha

答曰：「謂吾我別與道不同，是名曰異。謂四大異我人壽命，而心意異，婬怒癡異，是謂為異。若能曉了吾我自然本末清淨，道者自然本末清淨，乃謂無異我人壽命，婬怒愚癡自然清淨，道亦自然究竟清淨，乃謂無異。假使異者，不可求異，則當於此四大之身於吾我中求一切法。如是求者，求無所得，設無所得中造所著，無所著者則無處所。一切諸法悉無所住，無有本際，設無本際則真本際，以真本際無斷絕際，不計當際，無有限際，無無量際，一切諸法本際如是。若入此際則不有念亦不無念，不在生死亦不滅度，究竟滅度了一切法；若以此法而滅度者則逮寂然，諸不滅度令得滅度。如世尊曰：『不能調己不寂滅脫，而不隨教不得滅度，欲開化人令得滅度，未之有也。其自寂然解脫隨律，得度無為能度未度。』此事如言是菩薩行，設使欲得至滅度法，輒當遵修菩薩之行，則能曉了一切諸行，達法界相。如是行者便能皆見眾德之本，目不復覩諸魔官屬輪跡之行，當遵修此合集佛法不失三昧。如是行者開化眾生，宣暢一切諸界度於無我。如是行者受一切法，皆使塵勞自然悉除。如是行者雖行於世不著方俗。如是行者執持五陰不住於識。如是行者受諸四大，立於法界而不動搖。如是行者攝於諸入致解脫門。如是行者所現諸界而度無極，獨步大猷入於三界，示現塵勞而無垢穢。如是行者施度無極，不想無極亦無所住，戒、忍、精進、一心、智慧，慧度無極不想智慧亦無所住。如是行者不捨眾行，所修審諦究竟清淨。如是行者修菩薩行，所可遵習道無若干。行菩薩者則無有二，無有二者乃菩薩行。行菩薩道無有吾我及與我所，不計有身亦無所受乃菩薩行，其修道者無有結滯，除諸福廢乃為菩薩。其修道者不患危害，覺了分別無會無為，乃為菩薩。」

He replied: "To see the self as separate from the path—this is what is called 'difference.' To see the four great elements as separate from the self, from a person, from life itself; to see the mind as separate; to see desire, anger, and ignorance as separate—this is what is called 'difference.' But if you can realize that the self is naturally essence-less, pure from its very root, and that the path is also naturally essence-less, pure from its very root—then we speak of no difference between self, person, life, desire, anger, and ignorance. Being naturally pure, and the path also being ultimately pure—this is what is called 'no difference.' If there were truly a difference, you could not seek difference itself. Instead, you should seek all things within this body of four elements and within this sense of self. If you seek like this, you will find nothing to obtain. And since nothing is obtained, do not create attachment where there is nothing to obtain. One who is unattached has no fixed abode. All things have no fixed dwelling, no original boundary. And if there is no original boundary, that is the true boundary. The true boundary is the unbroken boundary. Do not fixate on a boundary—there is no limited boundary, no unlimited boundary. The original boundary of all things is like this. If you enter this boundary, you will have no thought nor no-thought. You will not remain in birth and death, nor will you pass into final peace. You will have fully passed into the final peace, having understood all things. If you bring someone to final peace through this principle, you have reached stillness. Those who are not yet still and peaceful, not free, not following the teaching, not attaining final peace—if you try to guide such people to final peace, it has never been possible. Only one who is already still, liberated, and who follows the path, having attained the unconditioned, can guide those not yet arrived. This is exactly what is meant by saying: such is the Bodhisattva path. If you wish to attain the final peace, you must cultivate the Bodhisattva path. Then you will be able to understand all actions and realize the nature of reality. One who practices like this will see the root of all virtues; no longer will you glimpse the tracks of Māra’s forces. Cultivate in this way, gathering the qualities of Buddhahood without losing samādhi. Practice like this to guide living beings, proclaiming all realms while going beyond the idea of self. Practice like this to receive all things, so that all defilements naturally vanish. Practice like this: even when active in the world, do not cling to worldly conventions. Practice like this: hold the five aggregates without abiding in consciousness. Practice like this: receive the four great elements, yet stand firm in the realm of reality without wavering. Practice like this: take hold of the sense-bases and arrive at the gate of liberation. Practice like this: manifest various realms while going beyond all limits, walking the great path alone and entering the three worlds, showing defilement yet remaining undefiled. Practice like this: give with limitless generosity, not clinging to concepts of 'limitless' or to any dwelling. The same with ethical conduct, patience, diligence, concentration, and wisdom—the perfection of wisdom is not about fixating on wisdom or on any dwelling. Practice like this: do not abandon any practice. Everything you cultivate is truly realized and ultimately pure. Practice like this: cultivate the Bodhisattva path. The path you follow has no multiplicity. Those who practice the Bodhisattva path have no duality. That which has no duality—that is the Bodhisattva path. One who follows the Bodhisattva path has no sense of self or what belongs to self. Do not think of the body as yours; have no grasping—this is the Bodhisattva path. One who follows this path has no obstructions or hindrances. Cast aside all wasted effort—that is the Bodhisattva. One who follows this path does not fear harm or danger. Realize and discern that there is no meeting and no non-doing—that is the Bodhisattva."

答曰：「為不曉了道義者故，因曰菩薩。順從道教興發寂然不毀佛教，奉持法言將護聖眾，而於道心則不動轉，心不住於聲聞緣覺，不亂淨性而不宣說無稱之辭。究竟要誓，度諸未度，安諸不安，諸不滅度令得滅度，受持塵勞不墮無欲。觀於無生所生，而審觀於空，無將濟群生，觀於無相不想著道，行於無願隨俗而生。求於佛身不為眾欲之所霑染，觀於有為覺了所會，亦無所失而不愚顛，得世間慧。執智兵仗降五陰賊、六衰之難，開化憍慢，施自莊嚴，嚴淨佛土，戒莊嚴心所願具足，被忍辱鎧教授瞋恚，精進堅強能成就已猶如金剛，處於憒亂志執禪定而無所著，智慧明了，而不惡厭所生之穢，行權方便，所在一切推極道源，修于慈心安詳柔和，發起眾生行于大悲，見於眾生未得度者，撫育使安遵修行喜，常為無依令護諸根，行於護觀不永寂滅修於觀也。遵承深奧難及之事，聲聞緣覺所不能逮，念本義藏不思世典，多所將順一切群生，莊嚴其身以相飾姿，莊嚴其口言行相應，莊嚴其心不捨道意，神通娛樂普能示現，一切所住持心如地，一切眾生之所戴仰，洗一切垢，譬如火燒焦一切，艱難衰入譬若如火，心猶若風無有惱熱遊步無礙，心如虛空未曾愁想，著一切諸法逮得總持，一切所聞識念不忘，辯才具足可悅眾生，歡然解釋，而為諸佛之所建立。能自修心則令清淨，順于法界曉了四食，不想諸應，威儀禮節清修己身，威儀禮節徑路清淨，為修正業，行步進止具足成就而修空行。樂於閑居開化眾生，而不穢厭於諸聚會，樂于禪思不患其意，未曾貧匱，備悉一切諸賢聖財，修於祠祀伏弊惡心，遊曠野者修于堅強，其心剛毅不可毀壞，遵行仁慈究竟滅度。身順反復而不虛盡，往宿德本志常隨順，報前所由念行思好，為眾生故所學精勤，選擇舉要勸化無智，所修善業無煩惱熱，悉能分別行于大哀。一切普遊，導于三乘不懷狐疑，於一切法眾所瞻察，所問能答靡不戴仰，辯才無礙莫不受言，本願所立明說和雅，所至到處靡不歡悅，所語隨時未曾失節，功勳布施人所欽仰如月盛滿，志性柔和辭無麁獷。得對能忍諸根不悴，善修其意等度往來猶如橋梁，度脫眾生於四使水譬如大舡，亦如導師將導一切諸行來者，常主救濟一切異學，為眾群黎興立佛事，故曰菩薩。而不退轉如是眾行及餘德勳，不可思議具足導慧，乃謂菩薩。」

The answer is: Because they aim to make the meaning of the Path clear to those who do not yet understand it, they are called Bodhisattvas.

They follow the teachings of the Path, cultivating stillness without harming the Buddha's teachings. They uphold the Dharma, protect the holy community, and remain unwavering in their aspiration for enlightenment. Their minds do not settle for the limited goals of voice-hearers or solitary realizers. They do not disturb their pure nature and refrain from speaking words of denial.

They fulfill their sacred vows: guiding those not yet guided, bringing peace to the unsettled, and helping the unenlightened attain enlightenment. They endure worldly desires without falling into the trap of seeking desirelessness. They observe that what is born is intrinsically unborn, thoroughly see emptiness, yet still rescue all beings. They observe that formlessness does not mean clinging to the formless Path. They practice non-seeking yet adapt to the world as needed.

They seek the Buddha's body without being tainted by worldly desires. They observe conditioned existence and understand its gatherings without loss or confusion. They gain worldly wisdom. Wielding the weapon of wisdom, they conquer the five thieves (the five aggregates) and the six obstacles (the six sensory objects). They transform arrogance, adorn themselves with generosity, purify the Buddha-land, and discipline their minds to fulfill their vows.

Clad in the armor of patience, they teach those prone to anger. With diligence as strong as diamond, they dwell in meditative concentration amidst chaos without attachment. With clear wisdom, they do not despise the impurity of birth. They skillfully adapt, tracing all experiences back to the source of the Path.

Cultivating loving-kindness with serenity and gentleness, they inspire beings. Practicing great compassion, they see those who have not yet attained liberation and nurture them toward peace. Following compassionate joy, they constantly protect those without refuge and guide their senses. Practicing profound observation, they do not cling to permanent stillness but continue their discernment.

They uphold the deep and difficult truths that voice-hearers and solitary realizers cannot reach. Remembering the essential meaning, they do not cling to worldly scriptures but guide all beings. They adorn their bodies with good character, their speech with harmony between words and actions, and their minds by never abandoning the Path.

Through miraculous abilities, they demonstrate all states. Their minds support everything like the earth does, and all beings rely on them. They wash away all impurity like fire burning away chaff. They endure hardship and difficulty like flame. Their minds are like wind—unburdened by distress—traveling without obstruction. Their minds are like space, never plagued by anxious thoughts.

Understanding all phenomena, they attain total recollection. Everything they hear, they remember without forgetting. They possess complete eloquence, delighting beings with clear explanations. They are established by all Buddhas.

They cultivate their minds, bringing them to purity, and flow with the realm of reality. They understand the four types of sustenance but do not cling to them. They maintain pure conduct and etiquette, purifying themselves. Their manners and path are clear as they cultivate right action. Their steps and postures are perfectly complete as they practice the conduct of emptiness.

They enjoy solitude to teach beings but do not despise being in gatherings. They delight in meditative contemplation and never tire of it. They are never impoverished, possessing all the noble wealth of the sages. They perform offerings to subdue their evil minds. Those wandering the wilderness cultivate strength, their minds firm and indestructible. They practice kindness and ultimately attain liberation.

They are grateful and never waste the seeds of virtue planted in the past. They always follow their accumulated karma and relive good thoughts. For the sake of beings, they diligently study, selecting the essential to teach the ignorant. The good karma they cultivate is free from affliction. They can completely discern and practice great compassion.

Wandering everywhere, they guide beings through the three vehicles without doubt. In all teachings, they are the focus of attention. They answer any question, earning respect from all. Their eloquence is unobstructed, and no one fails to accept their words. The vows they made long ago make their speech harmonious and noble. Wherever they go, they bring joy. Their words are timely and appropriate, never missing a beat.

Their virtue and generosity are like the full moon, radiant from afar. Their nature is gentle, and their words have no harshness. When faced with opposition, they are patient, and their senses never falter. They skillfully balance their minds, acting as a bridge across the river of samsara. They rescue beings from the four currents of desire, like a great ship. They are like a guide leading all who travel the Path. They constantly rescue all non-believers and establish Buddha's work for all beings. This is why they are called Bodhisattvas.

They do not retreat from these practices and other inconceivable virtuous qualities. Perfectly endowed with guiding wisdom, they are then truly called Bodhisattvas.

佛言：「族姓子！所云慧明，聖曜之謂，所以名曰慧明。聖曜者何？蠲除眾覆蔽結垢闇，通過諸礙，離於穢濁荏若之謂，故曰慧明三昧。解法無二，所觀明徹無有猶豫，慧無有侶，不戴仰人，滅眾瑕疵，卒發尋對，分別滅度，曉了一慧，解暢過去、當來、現在三世之慧。嚴淨三場，明識三界，體三脫門，通三達智，廣布三寶，暢示三乘，淨於三眼，毀三垢本，明三峻聚，決定未定處耶！此謂三峻聚也。識暢入於心意識中，分別陰種諸入之事，覺了因緣和合報應，斷不調定沈疑邪見。解知法界能說本無，審如本際最上第一方便至聖。明識一切文字音響，其所入處，若崇講說言無所毀，辯才無礙莫能制止。若敷演法無能抑者，知識一切諸根各異，決斷柔劣中容之源，有明無明入於三教，執持所應入於總持。班宣光暉歸趣日行三昧、無量頌三昧，分別宣暢金剛道場三昧、如金剛三昧、覺無瞋三昧、意勇三昧、降除魔場三昧、日光明三昧、曜魔不照無境界三昧、慧無齊限入無想念幢英至三昧、淳淑親近一切諸法照明華三昧、放無量光入音三昧、了別一切音聲所趣德事三昧、普能示現一切功勳善住三昧、知一切法所立之處光曜三昧、等入一切眾生之心盡尊王三昧、分別諸法一切悉盡無住三昧、了眾平等無恚三昧、一切諸法究竟永無無動三昧、不著諸法鉤鎻三昧、開化諸見超表三昧，於一切慧無所蔽礙。」

The Buddha said: "Noble son, what is called 'Wisdom-light' refers to the radiance of sacred understanding. Why is it called 'Wisdom-light'? It eliminates all obscuring coverings, binds, defilements, and darkness; it penetrates all hindrances, leaves behind impurity and weakness. Therefore it is called the Wisdom-light Samadhi. It resolves reality as non-dual, sees clearly without hesitation. Wisdom has no companion, does not depend on others, eradicates all flaws. It instantly meets its object, comprehends liberation, recognizes this singular wisdom, and understands the wisdom of past, future, and present. It purifies the three domains of conduct, clearly knows the three realms, realizes the three liberations, masters the threefold knowledge, spreads the three treasures, reveals the three vehicles, purifies the three eyes, destroys the roots of the three poisons, clarifies the three accumulations, and distinguishes the determined, the uncertain, and the undetermined—this is what is meant by 'the three accumulations.' It thoroughly enters into the mind, thoughts, and consciousness; distinguishes the aggregates, elements, and sense bases; awakens to conditioned arising and its results; cuts off hesitation, delusion, and false views. It understands the Dharma-realm and can teach ultimate reality, realizing the highest, most supreme, and sacred path of the Suchness-base. It clearly knows all words and sounds, and wherever it enters, if it teaches, its words remain flawless. Eloquence is unimpeded and unstoppable. When it expounds the Dharma, no one can suppress it. It recognizes all faculties being different; distinguishes sharp, dull, and average capacities; understands clarity and ignorance, entering the three teachings; and grasps what is to be retained, entering into the art of memory. It radiates brilliance, entering the Sun-Traveling Samadhi, the Infinite-Verse Samadhi, the Vajra-Dojo Samadhi, the Adamantine Samadhi, the Unangry-Awareness Samadhi, the Courageous-Intention Samadhi, the Subduing-Mara's-Field Samadhi, the Sunlight Samadhi, the Mara-Not-Shining-Boundless-Realm Samadhi, the Wisdom-Without-Limit Samadhi that enters the banner of non-thought, the Samadhi of Closely Approaching and Illuminating All Things, the Samadhi of Releasing Infinite Light and Entering Sound, the Samadhi that Distinguishes All Sounds and Their Qualities, the Samadhi of Universal Manifestation of All Merits and Virtues, the Samadhi of Dwelling Well in the Place of All Things, the Light-Illumination Samadhi that knows the position of all Dharmas, the Samadhi of Entering the Minds of All Beings Equally, the Samadhi of Exhaustion and Lack of Attachment that distinguishes all things, the Patience-Abiding Samadhi of Understanding Equality, the Unmoving Samadhi of Ultimate Stillness for all Dharmas, the Chain-Breaking Samadhi of Non-Attachment to all things, the Transcendent-Views Samadhi of Transforming all views—this is just as unobstructed in all wisdom."

佛告族姓子：「譬如八角大如意珠，妙光暉善清淨玄妙，無諸瑕垢無有穢惡，建於幢首曜四十由旬，眾人所志敢有所求皆令得願，各各得所不失其僥，大如意珠無所愛悋。若有菩薩，得立於此慧明三昧，聖智超絕巍巍如是，清淨鮮明若如意珠。除諸塵勞結穢眾垢，住八清淨微妙禁戒三昧之定，智慧解脫度知見品，誠諦鮮潔，善權方便，總持辯才，分別忍辱，靡所不暢，彼以清淨，莫能當明。離於瑕疵，無極大哀以為大幢，照曜一切無量佛土，各隨眾生心本所願悉得解釋。菩薩如是，救濟五趣三處之礙，皆至大道，亦無想念。」

The Buddha told the virtuous one: "Imagine an eight-faceted wish-fulfilling jewel, radiating bright, pure, and mysterious light, flawless and free from all defilement. Placed atop a banner, it illuminates a vast distance. Whatever people seek from it, they all receive their wishes, each obtaining what they need without disappointment, as the great jewel itself harbors no attachment or possessiveness.

If a bodhisattva attains this illuminating concentration called Wisdom Samādhi, their sacred wisdom becomes equally sublime, pure, and bright, just like that wish-fulfilling jewel. They remove all mental defilements, dullness, and impurities. Dwelling in the eightfold pure and subtle precepts, samādhi concentration, wisdom liberation, and the realization of liberation, they practice truth and purity. Skillful means, dhāraṇī mastery, discernment, and patience flow unimpeded. So pure is their nature that nothing can outshine it. Free from all flaws, they use boundless compassion as a great banner, illuminating countless Buddha lands. According to the original wishes in the hearts of all beings, each one receives release.

In this way, the bodhisattva rescues beings from the five realms of existence and the three obstacles, guiding them all to the great path—yet without dwelling on any such thoughts."

佛告族姓子：「譬如虛空，虛空無際悉能容受一切佛土，執持眾水，一切諸火劫燒之時，一切眾生無進退處，聽其所歸為作處所，虛空之域廣遠玄曠，不可限量無所罣礙。慧明三昧亦復如是，若有菩薩住此定者，為諸眾生一切諸法示導處所，無所歸者為受其歸，殖眾德本因緣之報，開解己心，為無央數一切眾生，導示徑路教化與眼，強於因緣，未得解脫永處邪見群萌之類，聽示處所。假使有人，不興德本，不反道器，不在無本，各各開化為示弘器，顯發無上正真道意，而示聲聞緣覺處所，聞吾說法尋受奉行，則獲果報。聲聞緣覺之所慕乘，當為宣暢曾所忘失六典之要，令入法門。緣是之故，諸菩薩眾欲求道者，當為頒宣六度無極四等之恩，善權方便勸助指道，各各為暢令心歡然，使不退轉，逮成無上正真之道，是為一切眾生之類開示處所。於彼何謂為一切法示現處所？假使菩薩口自敷演八萬四千經典法藏，若有眾人心懷狐疑猶豫不決來啟問者，菩薩皆常秉志一心，一一為人決其結滯。一句之義，億百千姟難限劫數普演分別，其慧無量玄曠廣遠，無所罣礙而不可盡，無有邊際，是為一切示法處所。」

The Buddha told a son of good family: "Consider the sky—it has no bounds and is able to contain all the realms of the Buddhas, hold and uphold every kind of water, and withstand all fires when the universe is destroyed in a great conflagration. It gives all beings a place when they have nowhere to go or stay, listening to their destination and providing them with shelter. The domain of the sky is vast, far-reaching, and profound—immeasurable, unobstructed, and without limitation.

The *Three-Dimensional Samadhi of Radiant Wisdom* is the same. If a bodhisattva abides in this concentration, they act as a guide for all beings and all dharmas, showing them a place to go. They provide refuge for those who have none, and for those who have planted roots of virtue through karmic causation, they inspire them to open and understand their own minds. For countless beings, they show the path, teach them, and give them eyes to see. They strengthen their connection to causes and conditions, and guide those who have not yet attained liberation and are lost in wrong views to a safe place.

If someone has not yet cultivated virtuous roots, does not have the right vessel to receive the Dharma, or has not yet realized the Unconditioned, the bodhisattva opens and transforms them one by one, revealing the great vessel of the Dharma, inspiring supreme and perfect awakening. And to those inclined toward the Hearer or Solitary Realizer paths, the bodhisattva shows them a suitable place to go. When they hear the Dharma and immediately receive and practice it, they obtain its fruits.

For those who aspire to the vehicles of Hearers and Solitary Realizers, the bodhisattva should proclaim the essential teachings of the Six Paramitas that they may have forgotten, leading them to enter the Dharma-gate. Because of this, for all bodhisattvas who seek the path, they should spread and proclaim the Six Perfections and the Four Immeasurables, use skillful means to guide them, and encourage them along the path, speaking to each one so their hearts become joyful, they do not regress, and they attain supreme and perfect awakening. This is called 'showing a place to go' for all beings.

Then what is meant by 'showing a place to go for all dharmas'? If a bodhisattva personally expounds the eighty-four thousand treasures of Dharma teachings, and if a person comes with a heart full of doubt and hesitation, seeking answers, the bodhisattva always gathers their mind with single focus and, for each person, resolves their doubts completely. The meaning of a single phrase can be expounded and analyzed for hundreds of billions of incalculable eons, with an immeasurable, vast, far-reaching wisdom that is unobstructed, inexhaustible, and without limit. This is called 'showing a place to go for all dharmas.'"

佛告族姓子：「慧明之宅處於意止見諸法源，於四意斷未發意者為興慧源，於諸神足身意寂源，而於諸根處聖達源。所謂力者？云智慧力，於覺意法入于慧源。所謂道者處正見源，寂然觀者觀察憺怕，行真誠者善滅之源，其聖諦者善寂慧源，所歸念者如義趣源，分別道者法義之源，神通達者漏盡之源，修梵行者興于大哀四等心源，一切普念思法之源，諸度無極，智度無極以為源首。善權方便應眾生心源，十種力者知限無限有處無處，以此為源。無所畏者，曉了平等佛道之源。不共法者，而於三世無所礙源。所言眼者，謂佛之眼莊嚴其身，眉間頂相無能覩源，莊嚴口者，頒宣經法無侵損源，莊嚴其心，行三昧定而不移源。是族姓子！一切諸法皆以歸趣智慧之源，是則名曰慧明三昧一切諸法之源首。」

The Buddha told the clansman, "The dwelling place of radiant wisdom is in mindfulness, where one sees the source of all phenomena. In the four right efforts, it gives rise to the source of wisdom for those who have not yet awakened. In the four bases of psychic power, it is the source of calm in body and mind. In the faculties, it is where noble understanding originates. What is called strength is the strength of wisdom, and in the factors of awakening, one enters the source of wisdom. What is called the path is grounded in right view. Seeing with stillness is observing tranquility. Practicing truthfulness is the source of perfectly extinguishing things. The noble truths are the source of serene wisdom. Cherishing mindfulness is the source of true meaning and purpose. Discerning the path is the source of principles and meaning. Penetrating spiritual powers is the source of the ending of defilements. Practicing the holy life gives rise to great compassion and the source of the four immeasurable states. All-inclusive mindfulness is the source of contemplating the Dharma. Among all perfections, the perfection of wisdom is the foremost source. Skillful means, responding to beings' minds, is their source. The ten powers, knowing what is possible and impossible, limited and unlimited—this is their source. Fearlessness, understanding the equal and impartial path of Buddhahood—this is its source. The unique qualities, unobstructed in the three times—this is their source. What is called the eye is the Buddha-eye, adorning his body, with the curl of hair between his brows and the crown of his head that no one can see fully—this is its source. Adorning the mouth, proclaiming the Dharma without loss or harm—this is its source. Adorning the mind, practicing samadhi without wavering—this is its source. Clansman, all phenomena return to and converge upon the source of wisdom. This is called the samadhi of radiant wisdom, the source and origin of all phenomena."

佛說是語向欲竟時，世尊䐡中一菩薩出，紫磨金色三十二相莊嚴其身，八十種好而飾其姿。適出於䐡，其菩薩身尋即演放巍巍光明無極弘曜，皆悉覆蔽一切眾明；唯世尊光獨得顯現。時彼菩薩稽首佛足右繞七匝，則在前住，啟白佛言：「唯然世尊！執慧曜如來、至真、等正覺，敬問無量，進止康強遊步輕利力勢安乎？使我宣傳問於大聖，斯六十億姟數菩薩，來詣此會聽說經典。奉覲世尊稽首諮受，又復欲見十方世界大會菩薩、無言菩薩，智慧辯才所可宣暢，啟受未聞，聽是慧明三昧之定。唯天中天，為諸菩薩如應說法，使逮得是慧明三昧，獲致無極大法光曜，而數周旋詣此佛土。」

As the Buddha was speaking these words, a bodhisattva emerged from the navel of the World-Honored One. His body was the color of refined, burnished gold, adorned with the thirty-two major marks and embellished with the eighty minor characteristics. As he emerged from the navel, his body immediately radiated a vast, majestic light—a boundless, brilliant glow that completely outshone all other lights, except only the light of the Buddha which remained clearly visible.

The bodhisattva then bowed his head at the Buddha's feet, circumambulated him seven times to the right, and came to a stop before him. He addressed the Buddha, saying: "World-Honored One! The Thus-Come One, the True and Righteous One, the Perfectly Awakened One—the Tathāgata of Radiant Wisdom—sends his endless greetings and inquires about your well-being: May you be at ease, vigorous and healthy, your steps light, and your strength steady. He has sent me to convey this to the Great Sage. Furthermore, these sixty billion bodhisattvas have come to this assembly to hear the teachings. They wish to meet the World-Honored One, pay homage, and receive instruction. They also desire to see the great assembly of bodhisattvas from throughout the ten directions—especially the bodhisattva called 'Wordless'—and to witness the wisdom, eloquence, and teaching he proclaims. They want to receive what they have not yet heard and to listen to this samādhi known as the 'Lamp of Wisdom.'

O Heavenly-Honored One, please teach the Dharma accordingly for these bodhisattvas, so that they may attain this Lamp of Wisdom samādhi, receive the immense and supreme light of the Dharma, and continually journey to and from this Buddha-land."

佛告舍利弗：「彼之世界，何故名曰住於堅固金剛之根？其國下地從底至上，堅固甚牢不可破壞，悉是金剛。斯皆其佛本願所致。所以者何？其佛堅固金剛之行獨步無難，及諸菩薩造金剛行，勇猛牢固無能壞者，己身威力巍巍具足，乃如是也！假使世界泥土成者，則當破壞碎落微散，若其有人生彼世界，身如金剛皆亦堅固不可破壞。是故彼土，名曰住於堅固金剛之根。又舍利弗！卿屬所問，今此菩薩名曰何等？號金剛䐡。此金剛䐡菩薩，一發意頃通過鐵圍、大鐵圍山，越江沙等諸佛國土，各各在於江河沙等諸佛䐡出，悉是諸佛威神功德之所建立，亦復是己六通之慧、神足之力，是故菩薩號金剛䐡。又舍利弗！向者復問六十億姟諸菩薩眾為處何所？卿當以此問於正士，為汝發遣。」

The Buddha told Shariputra, "Why is that world called 'Abiding in the Root of Firm and Indestructible Diamond?' Because the ground there, from bottom to top, is solid, firm, and unbreakable—made entirely of diamond. This is all due to the power of the Buddha's original vows. Why? Because that Buddha's practice is as firm and unbreakable as diamond, advancing without difficulty, and all the bodhisattvas there also practice the diamond-like path—brave, resolute, and unstoppable. Their own might and majesty are fully perfected, just like this! If the world were made of ordinary earth, it would crumble and scatter. But those born in that world have bodies like diamond, also firm and indestructible. Therefore, this land is called 'Abiding in the Root of Firm and Indestructible Diamond.'

Moreover, Shariputra, you asked just now: What is the name of this bodhisattva? His name is 'Adamantine Navel' (Vajra-nābha). In a single thought-moment, this Bodhisattva Adamantine Navel can pass through the Iron Encirclement Mountains and the Great Iron Encirclement Mountains, crossing lands as numerous as the Ganges' sands. In each of those countless Buddha-lands, he appears at the navel of each respective Buddha—all of this is established by the majestic power and merit of those Buddhas, and also by his own six supernormal powers and spiritual might. Therefore, this bodhisattva is called 'Adamantine Navel.'

Furthermore, Shariputra, you also asked just now: Where are the sixty billion bodhisattvas gathered? For that, you should ask this noble being (Vajra-nābha) himself, and he will explain it to you."

於是金剛䐡菩薩，即如其像，三昧正受建立感應，而現神足。佛之聖旨，金剛䐡菩薩威德之變，宿福善本巍巍之力不可稱限，普令一切諸來會者，皆共目見六十億姟諸菩薩眾，在於佛身各處蓮華結加趺坐，叉手聽經，不近佛身，亦復不遠，皆是如來弘恩無極之感應也。又世尊身不增不減無所罣礙，悉現如故若前不損。一切眾會驚喜踊躍，得未曾有，一心叉手禮佛而立，各各歎言：「難及！難及！諸佛世尊身形廣長威聖無量，神變功德不可稱限，乃能容受六十億姟，在於佛身而坐聽經，見本聖之體不增不減。」

Then the Vajra-Inspired Bodhisattva, in accordance with the Buddha’s spiritual image, entered into a state of deep meditative absorption (samadhi), establishing a responsive connection and manifesting his spiritual powers. Through the Buddha’s sacred decree, the majestic transformation of the Vajra-Inspired Bodhisattva, along with the immeasurable power of his past wholesome actions that cannot be fully described, enabled all those gathered at the assembly to witness with their own eyes sixty billion Bodhisattvas, each seated on a lotus flower in full lotus posture within the Buddha’s body. With hands pressed together, they listened to the teachings—neither clinging to the Buddha’s body nor standing far away. This was all due to the Tathagata’s boundless compassion and profound responsiveness.

Furthermore, the World-Honored One’s body neither increased nor decreased, free of any hindrance, and appeared exactly as before, without any reduction. The entire assembly was amazed and joyful, experiencing something unprecedented. With one mind, they pressed their palms together, bowed to the Buddha, and stood, each exclaiming: “Incredible! Incredible! The bodies of the Buddhas and World-Honored Ones are vast, majestic, and limitless in their sacred power. Their spiritual transformations and virtuous deeds are beyond measure. They can accommodate sixty billion Bodhisattvas within their bodies, who sit and listen to the teachings, yet the original sacred form remains neither increased nor decreased.”

時金剛䐡菩薩，普察眾會而舉聲告：「以是之故當共知之！如來、至真、等正覺身，則為法身，廣長無極，無有相好而不方圓，身無邊際不可度量。如來至真發意之頃，欲令三千大千世界諸有眾水，大海、江河川流泉源，國土、州域、叢林、草木、諸山土地，悉入佛身不增不減，悉現如故。又諸賢者、諸無央數億百千姟、諸佛國土眾菩薩等，若千萬數，遙覩世尊微妙光明相好清淨無有塵垢，咸皆發來欲見聖尊諮受經典。悉為天下，勸諸天人民、釋梵四天王，使蒙擁護，令得自歸故往聽經。設不來者，不見道變不能發心。佛欲開化度眾生故，是以如來取諸菩薩著於身內，而聽受法不見罣礙，無所疑難。或有菩薩住於地裏，入寶交露，而自省見坐於蓮華，皆佛威神之所感動，道德高遠巍巍難量。」

Then the Bodhisattva Vajra Navel, upon surveying the entire assembly, declared aloud: "For this reason, you should all understand this! The body of the Thus-Come One, the True Arrival, the Perfectly Enlightened One, is the Dharma body—vast and infinitely extended, without limits or boundaries, having no particular form or appearance that can be described. It is immeasurable, beyond any physical measure. In an instant, the Thus-Come One can cause all the waters of the great trichiliocosm—oceans, rivers, streams, springs, and sources; all the lands, states, regions, forests, grasses, trees, and mountains—to enter into His body without increasing or decreasing it, while everything remains perfectly manifest as before.

Moreover, countless billions of Bodhisattvas from innumerable Buddha lands, seeing from afar the subtle, pure radiance and the spotless, flawless marks and signs of the World-Honored One, have all come to behold the Holy One and receive His teachings. For the sake of the world, He encourages all gods, humans, Shakra, Brahma, and the Four Heavenly Kings to be protected and take refuge, and thus they came to hear the Dharma. Those who do not come will not witness the transformative power of the Way and cannot awaken their minds. The Buddha, wishing to transform and liberate sentient beings, therefore takes the Bodhisattvas into His own body, where they receive and listen to the Dharma without hindrance or doubt. Some Bodhisattvas dwell in the earth or enter precious jeweled pavilions, and within themselves, they see themselves sitting on lotus flowers—all this is the majestic spiritual power of the Buddha, whose virtue and path are lofty, profound, and immeasurable."

答曰：「是故族姓子，言如虛空而不可見，所問亦如其所言辭，亦如虛空而不可見，虛空如是永不可覩，亦無有相。以是之故，求一切法及所言辭，都不可得。如求言辭不可得者，一切諸法寂寞澹泊，論語音辭亦復如是，一切諸法亦如人言，忽不知處。言如虛空無能見處，一切諸法亦如虛空，亦無處所，所言辭者因緣合成，一切諸法亦從緣起，推求諸法根源所在，緣從何起而不可得。其不可得則無所起，便無所生。又無所起則無所興，其無所興者則無所發。其無所發，彼無眼跡亦無色跡，亦無識跡，亦無耳、鼻、口、身、意之跡，亦無法跡，無意識跡。其無跡者無去無來，無去來者名曰獨步。其獨步者則無所去，於一切行而無所見，當作是觀，寧當覩見本所不見乎？」

He replied: "Therefore, son of a noble family, one speaks of it being like space, which is invisible. The question you ask, along with the words used, is also like space and cannot be seen. Space itself is utterly imperceptible and has no defining mark. For this reason, when seeking all things and the words used to describe them, nothing can be found. Just as the words we use cannot be pinned down, so all phenomena are peaceful and still. Language and speech are also like this. All phenomena are like a person's words—they suddenly appear with no known origin. Words are like space, with no place where they can be seen. All phenomena are also like space, with no fixed location. The words we speak arise from a combination of causes and conditions. All phenomena likewise arise from conditions. Yet if you trace the root of phenomena to see where conditions arise from, it cannot be found. What cannot be found has no source of arising, and thus nothing comes into being. With no source of arising, nothing develops; with nothing developing, nothing manifests; and with nothing manifesting, there is no trace of the eye, no trace of form, and no trace of consciousness. There is also no trace of the ear, nose, mouth, body, or mind; no trace of mental objects, and no trace of mental consciousness. Where there are no traces, there is no coming or going. What has no coming or going is called 'walking alone.' One who walks alone goes nowhere and sees nothing amid all conditioned activities. When contemplating this, could one ever perceive what was originally not seen?"

答曰：「無有侶故，以用諸佛平等之故，一切諸法究竟平等。過去本等，來本亦等，中本亦等，無有分別。計此諸等，以一切諸法本際，如是如真，本際無本。本際如真，本際如審。本際無本，本際等無有異，是則名曰無有二際亦無若干。何謂言二？用計吾我則名曰二，若不貪身不計吾我，則無有二。何謂有二？有眼有色則名曰二，耳聲鼻香舌味身更意法，是名曰二。取要言之，若有計著一切諸法，故名曰二。從使有二亦不可得。所以者何？觀無所此得則無二，亦無言辭，其法心意及所有識，假使不修於此三事，是名無二。此之無二不當講說。所以者何？有所說者不離於二，無所言者乃無有二。」

The answer: "Because there is no companion, and because of the equality of all Buddhas. All Dharmas are ultimately equal. The past is fundamentally equal, the future is fundamentally equal, the present is fundamentally equal—there is no distinction. Considering all these equalities, with the ultimate limit of all Dharmas, thus it is true, the ultimate limit is without root. The ultimate limit is true, the ultimate limit is certain. The ultimate limit is rootless, the ultimate limit is equal with no difference. This is called having no two limits and no multiplicity. What does 'two' mean? Because of calculating 'I' and 'mine,' one speaks of two. If one does not crave the body and does not calculate 'I' and 'mine,' then there is no two. What does having two mean? When there is eye and form, one speaks of two. Ear and sound, nose and fragrance, tongue and taste, body and contact, mind and Dharmas—this is called two. To put it concisely, if one fixates on all Dharmas, this is called two. Yet even having two cannot be obtained. Why is this? When one contemplates that nothing here is obtainable, then there is no two, and there are no words either. As for Dharma, mind, and all consciousness—if one does not cultivate these three things, this is called no two. This no two should not be spoken of. Why is this? Whatever is spoken does not transcend two; only what is unspoken is truly without two."

答曰：「賢者！其不住身、不住口心，是為立誡。不住內外亦無中間，是為立誡。若無思想無所惟念，及與教令言辭之事，是曰立誡。無應不應，無念不念，亦無異念，是曰立誡。不住於善亦無不善，不處於世亦不度世，無在不在，無害不害，無漏不漏，無為不為，無生死無滅度，此曰立誡。假使建立如是比像，住於誡者，於一切法則無所住，不住諸法，不作是念：『吾有所說宣暢分別。』是故，賢者！是名曰誡。有所說者則住於二，其真本際，及其住處并至無本。又法界處，吾以住彼而有所論，有所論者永不可得，斯所語者亦無所念，其所宣暢亦無所想。」

He replied: "Noble one, when one does not dwell on the body, does not dwell on speech or mind—this is establishing the precepts. Not dwelling within or without, nor in between—this is establishing the precepts. Having no thoughts, no reflections, and no matters of instruction or words—this is called establishing the precepts. No fitting or unfitting, no thinking or not thinking, and no divergent thoughts—this is called establishing the precepts. Not dwelling in good nor in non-good, not abiding in the world nor transcending the world, no being present or absent, no harming or not harming, no defilement or non-defilement, no doing or not doing, no birth-and-death and no cessation—this is called establishing the precepts. If one establishes such likenesses and dwells in the precepts, then regarding all dharmas one dwells nowhere; not dwelling in any dharma, one does not form this thought: 'I have something to teach, to proclaim and analyze.' Therefore, noble one, this is called the precepts. One who has something to teach dwells in duality—the true ultimate reality, its dwelling place, and reaching the rootless. Moreover, regarding the realm of dharma, I discourse while dwelling there; yet what is discoursed can never be grasped, and what is spoken has no thought, and what is proclaimed has no conception."

答曰：「賢者！吾所辭者，即時滅盡亦無所生。所以者何？向者諸所講法皆歸於盡，一切諸法悉無所生。所生法不可知處，現在有形悉無有形，不可得處。所以者何？斯閑盡而無諸相，其本際者無有言教。故世尊曰：『不可想像取過去心，當來現在亦復如之！』即起即滅碎散消盡，卒暴易轉，不可捉持形像何類。彼欲取想著念虛偽，倚受思想悉如化幻，是故推極一切所言，悉虛無實其義無獲，亦不可以有所講說，不可口宣若心念矣！所以者何？無所造作亦無所行，其有解識興趣此義，則不復用口之言辭，亦不以心有所念也！有所宣暢分別說者，猶如呼響音聲之報，如化如來有所頒宣，其人所講亦復如茲。是為諸佛及眾菩薩一切世人所可保義，不可思議！善權方便無能制止，辯才之辭所建立法，不可動移。」

He replied: "Venerable one, what I have relinquished ceased instantly and nothing further arises. Why is this? All the teachings just expounded lead to cessation, and all dharmas are utterly without arising. Dharmas that are produced cannot be located anywhere; what now has form is entirely without form and cannot be found anywhere. Why is this? This quiet cessation is without any characteristics, and the ultimate reality has no verbal teaching. Therefore the World-Honored One said: 'One cannot conceive or grasp the past mind; the future and present are likewise so.' It arises and ceases instantly, shatters, disperses, and is utterly exhausted—sudden and swiftly turning, impossible to seize or hold. What kind of form could it be? Those who wish to grasp at perceptions and fixate on thoughts are deceived; reliance on receiving and thinking is entirely like an illusion. Therefore, pushing to the utmost extreme, all that is spoken is wholly empty and unreal, and no meaning is obtained. Nor can it be spoken of, nor proclaimed by mouth, nor even thought in the mind. Why is this? There is no fabrication and no activity. One who understands and takes interest in this meaning no longer uses the words of the mouth, nor does he entertain thoughts in the mind. Anyone who expounds, distinguishes, and explains is like an echo responding to a sound, like an illusory Buddha issuing proclamations—what such a person teaches is just like this. This is the truth that all Buddhas, all bodhisattvas, and all people of the world can preserve—inconceivable! Skillful means and expedient methods cannot be restrained; the eloquence of those who establish the Dharma cannot be moved."

佛告族姓子：「菩薩有四法，逮得於此金剛道場三昧。何謂為四？一曰持志堅如金剛，常懷道心超越一切諸功德本。二曰性行具足，無央數劫修治方便莊嚴大業。三曰入於深法，分別十二緣起之原。四曰聖慧備悉無所缺漏。是為四。復有四而自歡娛。何謂為四？一曰超度慧德具足五通。二曰空無相願一心脫門，三昧正受心不戲逸而自娛樂。三曰建立於戒而住法界，所處無源成就慧明。四曰究竟至誠如深之義，曉了經義寂滅諸法靡所不達。復有四。何謂為四？一曰遵于大哀修四梵行。二曰奉行般若波羅蜜及六度無極。三曰行善權方便三十有七道品之法。四曰為諸眾生修諸脫門及四聖諦。是為四。復有四。何謂為四？一曰身所造業猶如金剛。二曰口之所言清微柔和亦如金剛。三曰執心堅固不可動轉亦如金剛。四曰志性秉毅不可毀壞。是為四法。菩薩所行速疾逮是金剛道場三昧。」

The Buddha told the people of the clan: "There are four practices by which a Bodhisattva attains this Diamond Bodhimanda Samadhi. What are the four? First, holding the resolve firm as diamond, constantly cherishing the intention for the Path and surpassing all roots of merit. Second, having complete natural conduct, cultivating skillful means and adorning the great work throughout countless kalpas. Third, entering the profound Dharma, discerning the source of the twelve links of Dependent Origination. Fourth, being fully equipped with noble Wisdom, lacking nothing. These are the four.

"There are again four things in which one delights. What are the four? First, transcending and crossing over, with complete merit and wisdom and the five supernatural powers. Second, the gate of liberation—Emptiness, signlessness, and wishlessness—unified in mind, entering samadhi with correct reception, the mind not scattered but delighting in itself. Third, establishing oneself in the Precepts and dwelling in the Dharma realm, abiding where there is no source and accomplishing luminous wisdom. Fourth, reaching the ultimate truth of profound meaning, understanding the sutra's meaning, the still cessation of all dharmas, penetrating all without exception. These are the four.

"There are again four. What are the four? First, following great compassion and cultivating the four brahma-abidings. Second, practicing Prajñā Pāramitā and the six perfections without limit. Third, practicing skillful means and the thirty-seven requisites of enlightenment. Fourth, cultivating the gates of liberation and the Four Noble Truths for the sake of all beings. These are the four.

"There are again four. What are the four? First, the karma created by the body is like diamond. Second, the words spoken by the mouth are pure, subtle, and gentle, also like diamond. Third, the held mind is firm and cannot be moved, also like diamond. Fourth, the resolve is resolute and cannot be destroyed. These are the four practices. The practices of a Bodhisattva quickly attain this Diamond Bodhimanda Samadhi."

無言答曰：「有四十事莊嚴道心。何謂四十事？至信佛道心不疑毀(一)、喜樂於法而令久存(二)、不慢聖眾恭敬謙遜(三)、常當習善友(四)、見諸菩薩視之如佛(五)、未曾懷害向於眾生(六)、恭敬奉事尊長眾祐(七)、等心愛憎(八)、入法無厭(九)、勤聽經典(十)、聞趣尊習(一)、為他人說(二)、無希冀心(三)、法無有師(四)、所念如應(五)、奉行無本(六)、一切所愛而不珍惜(七)、奉順禁戒未曾缺漏(八)、宣暢分布忍辱之力(九)、所行精進靡不周遍(二十)、令備修習禪定一心而順念于智慧之品(二)、以權方便開化眾生(三)、所可勸助未曾忘捨(四)、隨護群黎(五)、自調其心降伏他意(六；本闕一法第七)、於欲教授不著塵勞(八)、常棄憒閙樂於寂靜(九)、思處閑居以為德稱(三十)、修賢聖行而知節限(一)、常行止足不可動移(二)、在於俗法不與同塵(三)、而以順從六堅之法(四)、又不捨廢於四恩行(五)、而常奉遵堅固志願(六)、恒不毀失善德之本(七)、所學業者而不放逸(八)、不樂小乘(九)、道心無動(四十)。篤信微妙志不怯弱，捨一切惡無所犯負，皆悉具足一切功勳，合集名稱無量福會，懷佩道法處於道場，而不退轉。是為丈夫四十事行，顯發一切諸通慧矣！珍寶道心，以此功德而自莊嚴，發意之頃三千大千佛之境界，所興德本悉現目前不復遠求。譬如日殿處於虛空靡所不曜。」

He answered without words: "There are forty practices that adorn the mind set on the Path. What are these forty?

First, profound faith in the Buddha's Path, with a mind free of doubt or disparagement. Second, delighting in the Dharma and causing it to endure long. Third, not being arrogant toward the noble assembly, but respectful and humble. Fourth, always associating with good friends. Fifth, regarding all bodhisattvas as one would regard the Buddha. Sixth, never harboring harm toward any living being. Seventh, respectfully serving and honoring elders and the worthy. Eighth, an equal mind toward both the loved and the disliked. Ninth, entering the Dharma without satiation. Tenth, diligently listening to the scriptures.

Eleventh, hearing the profound and devotedly practicing it. Twelfth, explaining it for the sake of others. Thirteenth, a mind free of expectant longing. Fourteenth, [realizing that] the Dharma has no teacher. Fifteenth, thoughts in accord with what is fitting. Sixteenth, practicing without clinging to origins. Seventeenth, toward all that is beloved, not cherishing it. Eighteenth, following the precepts without ever transgressing them. Nineteenth, proclaiming and spreading the power of patience. Twentieth, the practice of diligence, all-pervading and complete.

Twenty-first, cultivating meditation wholeheartedly and conforming the mind to the categories of wisdom. Twenty-second, using skillful means to guide and transform living beings. Twenty-third, never forgetting or abandoning whatever one has encouraged and supported. Twenty-fourth, protecting living beings. Twenty-fifth, taming one's own mind and subduing the minds of others. Twenty-sixth (the seventh method is missing from the original). Twenty-seventh, teaching amid desires without being stained by defilement. Twenty-eighth, always abandoning clamor and delighting in stillness. Twenty-ninth, contemplating dwelling in seclusion as a mark of virtue.

Thirtieth, cultivating the noble ones' practice and knowing moderation. Thirty-first, always practicing contentment, immovable. Thirty-second, living amid worldly ways without sharing their dust. Thirty-third, complying with the six firm dharmas. Thirty-fourth, not casting aside the practice of the four kindnesses. Thirty-fifth, always upholding firm resolve and vows. Thirty-sixth, never destroying or losing the root of virtuous qualities. Thirty-seventh, not being lax in what one studies and practices. Thirty-eighth, not delighting in the Lesser Vehicle. Thirty-ninth... Fortieth, the mind set on the Path is unmoved.

With steadfast faith in the subtle, one's resolve is not weak or cowardly; abandoning all evil, one commits no transgression; fully possessing all meritorious achievements, gathering renown and an immeasurable assembly of blessings, bearing the Dharma of the Path within and dwelling at the site of enlightenment without ever turning back. These are the forty practices of a true person, revealing and bringing forth all the penetrations and wisdom.

This jeweled mind set on the Path is adorned by these merits. In the instant of giving rise to the intention, throughout the Buddha-realms of the three thousand great thousand worlds, the roots of virtue one has produced all appear before one's eyes, and one no longer seeks them afar. It is like the palace of the sun abiding in space, shining everywhere without exception."

無言答曰：「大人欲知，復有十法菩薩所行，諸佛大士所見常念。何謂為十？恒行精進欲安眾生，不念己身獨獲大安。身力堅強多所誘進，見羸弱人而以慰喻。所造德本皆以放捨施一切人，未曾懷憂。所可化人勸發道者，被大德鎧而自誓願：『此諸眾生若得佛道受于正法，當以供養而奉事之。然後我乃取最正覺。』用正法故沒棄身命，不捨正典，宣暢分別一品之義，於百千劫流布一切。被大德鎧，不以懈惓不懷怯弱。一切諸法皆悉本淨。設聞此言不以恐懼，不限大道，不捨佛法，不以為空，所觀覩者適知不虛。等於吾我亦等眾生，已等眾生則等於法，以等經法則便信樂虛空平等，不墮止觀，不復墮落生老病死惱患之徑。為諸世間所見動轉，無央數眾勤苦瑕穢，諸魔波旬所可興者，來說眾難故誡誹謗：『佛道難得，經法難遇，不如早求聲聞而速度矣！』菩薩聞此，堅持一心發無極志，不以懈厭，不退不轉，不捨大乘，住於真正審諦之法，言行相應未曾虛妄，身行至誠不欺己身，諸天眾生及十方佛，是為大人十法之事。菩薩所行則為諸佛及諸正士所見常念。」說是語時，師子將軍及與眷屬，尋時逮得柔順法忍。

Wordlessly he replied:

"Good sir, you should know that there are ten practices carried out by bodhisattvas, which are always remembered and observed by all Buddhas and great beings. What are these ten?

1. He constantly practices diligence, wishing to bring peace to all sentient beings, never thinking only of gaining great peace for himself.

2. His bodily strength is firm and strong, and he guides and encourages many; when he sees the weak and frail, he comforts and reassures them.

3. All the roots of merit he has cultivated, he gives away and offers freely to all people, never harboring regret.

4. Toward those he can transform, he encourages them to set forth on the path, and, putting on the great armor of virtue, he makes this vow: 'If these sentient beings attain the Buddha path and receive the true Dharma, I will make offerings and serve them. Only after that will I myself attain the supreme perfect awakening.'

5. For the sake of the true Dharma, he discards body and life, never abandoning the sacred scriptures, expounding and distinguishing the meaning of even a single verse, spreading it everywhere throughout hundreds of thousands of kalpas.

6. Wearing the great armor of virtue, he is never懈怠 nor discouraged, never harboring cowardice.

7. All dharmas are inherently pure. If he hears such words, he is not afraid, he does not limit the great path, does not abandon the Buddha Dharma, and does not regard it as emptiness—whatever he observes, he knows is not false.

8. He sees himself as equal to others and others as equal to himself; having equated himself with sentient beings, he is equal with the Dharma; having equated himself with the scriptures, he then joyfully has faith in the equality of emptiness, and does not fall into mere calming and contemplation, nor does he fall back onto the path of birth, old age, sickness, and death with its afflictions.

9. Though he is seen by the world to be moved and shaken, and though countless multitudes undergo hardship and defilement, and though all that Mara, the Evil One, may stir up comes to test him with many difficulties and to slander him, saying: 'The Buddha path is hard to attain, the scriptures are hard to encounter—better to quickly seek the vehicle of the hearers and cross over swiftly!'—hearing this, the bodhisattva holds firmly to single-minded resolve, gives rise to limitless aspiration, and is never lazy or weary, never retreating or turning back, never abandoning the Great Vehicle. He dwells in the true and certain Dharma, his words and actions are consistent, never false. His bodily conduct is utterly sincere and he does not deceive himself, nor the devas and sentient beings, nor the Buddhas of the ten directions.

These are the ten practices of a great being. What a bodhisattva practices is always remembered and observed by all Buddhas and true persons."

When these words were spoken, General Lion and his retinue immediately attained the patient acceptance of gentle conformity to the Dharma.