English
English version: This is what is called cultivating the Five Powers. Furthermore, Bodhisattvas, through non-negligence, cultivate the Seven Factors of Enlightenment and quickly attain perfection. How do they cultivate them? Bodhisattvas constantly do not forget any good dharmas, this is cultivating the Mindfulness Factor of Enlightenment; they are always delighted to observe all dependent origination (the law of interdependence of all things), this is cultivating the Investigation of Dharma Factor of Enlightenment; they never retreat on the path of Bodhi, this is cultivating the Effort Factor of Enlightenment; they are content with knowing the Dharma and have no other desires, this is cultivating the Joy Factor of Enlightenment; they are free from the faults of mental and physical agitation, this is cultivating the Tranquility Factor of Enlightenment; they enter the liberation of emptiness, signlessness, and wishlessness, this is cultivating the Concentration Factor of Enlightenment; they are free from the mind of learning to arise, this is cultivating the Equanimity Factor of Enlightenment. This is called cultivating the Seven Factors of Enlightenment. Furthermore, Bodhisattvas, through non-negligence, cultivate the Eightfold Noble Path and quickly attain perfection. How do they cultivate them? They are forever free from the views of annihilation and permanence, this is called cultivating Right View; they are free from the thoughts of desire, anger, and harm, this is called cultivating Right Thought; they are free from the concept of self and others being unequal, this is called cultivating Right Speech; they are free from flattery, falsehood, and untruthful actions, this is called cultivating Right Livelihood; they are free from cowardly physical and mental actions, this is called cultivating Right Action; they are free from self-conceit and looking down on others, this is called cultivating Right Effort; they are free from all dullness and ignorance, this is called cultivating Right Mindfulness; they cease all discriminating thoughts, this is called cultivating Right Concentration. This is called cultivating the Eightfold Noble Path. Noble ones! I, based on the meaning I have explained before, say that Bodhisattvas abiding in non-negligence will achieve all good dharmas such as the thirty-seven factors of enlightenment, and attain the unsurpassed Bodhi of all Buddhas. Noble ones! This non-negligent Bodhisattva, having entered such factors of enlightenment, will then emerge from all the mud of birth and death. Having emerged from birth and death, they will have no perception of any dharma. Because they have no perception, they have nothing to say. Because they have nothing to say, they will enter ultimate stillness. What is called ultimate stillness? Because all dharmas are not created, and because they are not created, they cannot be grasped; because they cannot be grasped, they have no function; because they have no function, they cannot be established as existing; because they cannot be established as existing, it should be known that this is ultimate stillness.’ When this Dharma was spoken, in the assembly --------------------------------------------------------------------------------
Chinese
有一万二千天子，远尘离垢，法眼清净。 尔时，善胜天子复白文殊师利菩萨言：“大士！云何名修行菩萨道？” 文殊师利菩萨言：“天子！若菩萨虽不舍生死，而不为生死诸恶所染；虽不住无为，而恒修无为功德；虽具修行六波罗蜜，而示现声闻、辟支佛行。是名修行菩萨道。 “复次，天子！若菩萨虽于空清净，而善示诸境，亦不取于境。虽于无相清净，而善入诸相，亦不执于相。虽于无愿清净，而善行三界，亦不著于界。虽于无生无灭清净，而善说生灭，亦不受生灭。所以者何？此调伏心菩萨，虽了知一切法空无所有，然以诸众生于境界中而生见着，以见着故增长烦恼。菩萨欲令断诸见着而为说法，令知一切境界是空。如说于空无相无愿，无生无灭皆亦如是。是名修行菩萨道。 “复次，天子！有往有复名修菩萨道。云何名为有往有复？观诸众生心所乐欲，名之为往；随其所应而为说法，名之为复。自入三昧，名之为往；令诸众生得于三昧，名之为复。自行圣道，名之为往；而能教化一切凡夫，名之为复。自得无生忍，名之为往；令诸众生皆得此忍，名之为复。自以方便出于生死，名之为往；又令众生而得出离，名之为复。心乐寂静，名之为往；常在生死教化众生，名之为复。自勤 现代汉语译本：有一万二千位天子，他们远离了尘世的烦恼，清净了法眼（智慧之眼）。 当时，善胜天子又对文殊师利菩萨说：‘大士！如何称之为修行菩萨道？’ 文殊师利菩萨说：‘天子！如果菩萨虽然不舍弃生死轮回，却不被生死中的各种恶行所污染；虽然不住于无为的境界，却恒常修习无为的功德；虽然具足修行六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），却示现声闻（听闻佛法而修行者）、辟支佛（独自觉悟者）的修行。这称为修行菩萨道。’ ‘再者，天子！如果菩萨虽然在空性中清净，却能善巧地示现各种境界，也不执取于这些境界。虽然在无相中清净，却能善巧地进入各种相，也不执着于这些相。虽然在无愿中清净，却能善巧地在三界（欲界、色界、无色界）中行事，也不执着于三界。虽然在无生无灭中清净，却能善巧地宣说生灭，也不受生灭的束缚。这是为什么呢？因为这位调伏心的菩萨，虽然了知一切法都是空无所有的，但由于众生在境界中产生见解和执着，因为这些见解和执着而增长烦恼。菩萨为了使众生断除这些见解和执着而为他们说法，让他们知道一切境界都是空性的。如同宣说空性一样，无相、无愿、无生、无灭也都是如此。这称为修行菩萨道。’ ‘再者，天子！有往有复称为修行菩萨道。什么称为有往有复呢？观察众生心中所喜爱的欲望，称为往；随顺他们所应接受的而为他们说法，称为复。自己进入三昧（禅定），称为往；使众生也能够得到三昧，称为复。自己修行圣道，称为往；而能够教化一切凡夫，称为复。自己得到无生忍（对法性不生不灭的领悟），称为往；使众生都能够得到这种忍，称为复。自己以方便法门脱离生死，称为往；又使众生也能够脱离生死，称为复。内心喜爱寂静，称为往；常在生死中教化众生，称为复。自己勤奋修行，称为往；
English
English version: There were twelve thousand devas (celestial beings), who were far from dust and defilement, their Dharma eyes (eyes of wisdom) were pure. At that time, the deva Shansheng again said to Bodhisattva Manjushri: ‘Great One! What is called the practice of the Bodhisattva path?’ Bodhisattva Manjushri said: ‘Deva! If a Bodhisattva, though not abandoning birth and death, is not defiled by the various evils of birth and death; though not abiding in the unconditioned, constantly cultivates the merits of the unconditioned; though fully practicing the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), manifests the practices of Shravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers). This is called the practice of the Bodhisattva path.’ ‘Furthermore, Deva! If a Bodhisattva, though pure in emptiness, skillfully manifests all realms, yet does not grasp at those realms. Though pure in no-form, skillfully enters all forms, yet does not cling to those forms. Though pure in no-desire, skillfully acts in the three realms (desire realm, form realm, formless realm), yet does not attach to those realms. Though pure in no-birth and no-death, skillfully speaks of birth and death, yet is not bound by birth and death. Why is this so? Because this Bodhisattva who tames the mind, though knowing that all dharmas are empty and without substance, yet because sentient beings in the realms generate views and attachments, and because of these views and attachments, their afflictions increase. The Bodhisattva, wishing to cut off these views and attachments, speaks the Dharma for them, letting them know that all realms are empty. Just as emptiness is spoken of, so too are no-form, no-desire, no-birth, and no-death. This is called the practice of the Bodhisattva path.’ ‘Furthermore, Deva! Going and returning is called the practice of the Bodhisattva path. What is called going and returning? Observing the desires that sentient beings cherish in their hearts is called going; according to what is appropriate for them, speaking the Dharma for them is called returning. Entering samadhi (meditative absorption) oneself is called going; enabling sentient beings to attain samadhi is called returning. Practicing the holy path oneself is called going; being able to teach and transform all ordinary beings is called returning. Attaining the patience of no-birth (understanding of the non-arising and non-ceasing nature of reality) oneself is called going; enabling all sentient beings to attain this patience is called returning. Liberating oneself from birth and death through skillful means is called going; also enabling sentient beings to be liberated is called returning. The mind delights in tranquility is called going; constantly being in birth and death to teach and transform sentient beings is called returning. Diligently practicing oneself is called going;’ --------------------------------------------------------------------------------
Chinese
观察往复之行，名之为往；为诸众生说如斯法，名之为复。修空无相无愿解脱，名之为往；为令众生断于三种觉观心故而为说法，名之为复。坚发誓愿，名之为往；随其誓愿拯济众生，名之为复。发菩提心愿坐道场，名之为往；具修菩萨所行之行，名之为复。是名菩萨往复之道。”说此法时，会中有菩萨五百人，皆得无生法忍。 尔时，善胜天子白文殊师利菩萨言：“大士！我曾闻有一切功德光明世界，如是世界在何方所？佛号何等于中说法？” 文殊师利菩萨言：“天子，于此上方过十二恒河沙佛土，有世界名一切功德光明。佛号普贤如来、应、正等觉，在此土中演说正法。” 善胜天子言：“大士！我心欲见彼之世界及彼如来，惟愿仁慈示我令见。” 时文殊师利菩萨，即入三昧。此三昧名离垢光明，从其身中放种种光，其光上彻十二恒河沙佛土，至一切功德光明世界，种种色光遍满其国。彼诸菩萨见是光已得未曾有，合掌恭敬，白普贤如来言：“世尊！今此光明从何所来？”普贤佛言：“善男子！于此下方，过十二恒河沙佛土，有世界名娑婆，佛号释迦牟尼如来、应、正等觉，今现在彼敷演法教。彼有菩萨名文殊师利，住不退转，入离垢光明三昧，于其身中放种种光，其光远至十方无 现代汉语译本 观察往复的修行，称为‘往’；为一切众生宣说这样的佛法，称为‘复’。修习空、无相、无愿的解脱法门，称为‘往’；为了让众生断除三种觉观之心而说法，称为‘复’。坚定地发起誓愿，称为‘往’；随顺自己的誓愿救济众生，称为‘复’。发起菩提心愿在菩提道场成佛，称为‘往’；具足修习菩萨所应修行的行为，称为‘复’。这就是菩萨往复之道。”当宣说此法时，会中有五百位菩萨，都证得了无生法忍（anutpāda-dharma-kṣānti，对诸法不生不灭的真理的领悟）。 当时，善胜天子（Śreṣṭha-vijaya-deva-putra）向文殊师利菩萨（Mañjuśrī）说道：‘大士！我曾听说有一个名为一切功德光明（Sarva-guṇa-prabhā）的世界，这个世界在什么地方？那里的佛号是什么？在那里宣说佛法？’ 文殊师利菩萨说道：‘天子，在此上方，经过十二恒河沙（gaṅgā-nadī-vālukā）佛土，有一个世界名为一切功德光明。佛号普贤如来（Samantabhadra Tathāgata）、应、正等觉（arhat, samyaksaṃbuddha），在这个国土中演说正法。’ 善胜天子说道：‘大士！我心中想要见到那个世界和那位如来，希望您能慈悲地让我见到。’ 当时，文殊师利菩萨立即进入三昧（samādhi）。这个三昧名为离垢光明（Vimala-prabhā），从他的身体中放出种种光明，这些光明向上穿透十二恒河沙佛土，到达一切功德光明世界，各种颜色的光芒遍满那个国土。那里的菩萨们见到这些光明后，感到前所未有，合掌恭敬，向普贤如来（Samantabhadra Tathāgata）说道：‘世尊！现在这些光明是从哪里来的？’普贤佛说道：‘善男子！在此下方，经过十二恒河沙佛土，有一个世界名为娑婆（Sahā），佛号释迦牟尼如来（Śākyamuni Tathāgata）、应、正等觉，现在正在那里宣说佛法。那里有一位菩萨名为文殊师利，安住于不退转（avaivartika）的境界，进入离垢光明三昧，从他的身体中放出种种光明，这些光明远及十方无
English
English version Observing the practice of going and returning is called ‘going’; explaining such Dharma to all sentient beings is called ‘returning’. Cultivating the liberation of emptiness, signlessness, and wishlessness is called ‘going’; explaining the Dharma to enable sentient beings to sever the three kinds of conceptual thoughts is called ‘returning’. Firmly making vows is called ‘going’; following one's vows to save sentient beings is called ‘returning’. Generating the Bodhi mind and vowing to sit at the Bodhi-mandala is called ‘going’; fully cultivating the practices of a Bodhisattva is called ‘returning’. This is called the Bodhisattva's path of going and returning.” When this Dharma was being explained, there were five hundred Bodhisattvas in the assembly, all of whom attained the Anutpāda-dharma-kṣānti (the acceptance of the non-arising of all dharmas). At that time, the deva-putra Śreṣṭha-vijaya said to the Bodhisattva Mañjuśrī, ‘Great One! I have heard of a world called Sarva-guṇa-prabhā (All Merit Light), where is this world located? What is the name of the Buddha there? And what Dharma is being taught there?’ The Bodhisattva Mañjuśrī said, ‘Deva-putra, beyond twelve Ganges river sands (gaṅgā-nadī-vālukā) of Buddha lands above this place, there is a world called Sarva-guṇa-prabhā. The Buddha there is named Samantabhadra Tathāgata, arhat, samyaksaṃbuddha, and he is expounding the true Dharma in that land.’ The deva-putra Śreṣṭha-vijaya said, ‘Great One! I wish to see that world and that Tathāgata. I beseech you to show me out of compassion.’ At that time, the Bodhisattva Mañjuśrī immediately entered samādhi. This samādhi is called Vimala-prabhā (Immaculate Light). From his body, he emitted various kinds of light, which penetrated twelve Ganges river sands of Buddha lands upwards, reaching the world of Sarva-guṇa-prabhā. Various colors of light filled that land. The Bodhisattvas there, upon seeing this light, felt unprecedented joy, and with palms joined respectfully, they said to Samantabhadra Tathāgata, ‘World Honored One! Where does this light come from?’ The Buddha Samantabhadra said, ‘Good men! Below this place, beyond twelve Ganges river sands of Buddha lands, there is a world called Sahā, where the Buddha is named Śākyamuni Tathāgata, arhat, samyaksaṃbuddha, and he is now expounding the Dharma there. There is a Bodhisattva named Mañjuśrī, who dwells in the state of avaivartika (non-retrogression), and has entered the Vimala-prabhā samādhi. From his body, he emits various kinds of light, which reach far into the ten directions without --------------------------------------------------------------------------------