English
English version: Understanding this; forms, sounds, smells, tastes, and tactile sensations (smoothness), all these dharmas are empty in nature and originally pure, one should not be attached to understanding them. Furthermore, Manjushri! If a Bodhisattva understands the five aggregates (five skandhas). What is understanding? It is understanding emptiness, non-thought, non-desire, being detached from desires and in a daze, being silent and without anything, returning to tranquility, everything is without origination, without coming or going, like a wild horse, an illusion, the moon in water, a banana tree, what is seen in a dream, cannot exist for long, and is not solid, being empty and nowhere to be found. If one can understand such a principle, it is called a Bodhisattva. Furthermore, Manjushri! Understanding lust, anger, ignorance, the five aggregates, and the six decays (six kinds of decaying phenomena) all arise from delusion, those desires all arise from delusion, and delusion is also empty, formless, without words, and without teachings, lust, anger, and ignorance, in the dharma without origin, cannot be defiled, will not be confused or perplexed. The Buddha said: 'Manjushri! Bodhisattvas understand the actions of sentient beings, this person has much desire, that person has much anger, this person has much ignorance. Those with much desire have deep affection, like the flourishing of five grains and vegetation, with many kinds, scattered everywhere, not fixed in one place. Those with much anger have raging anger, like a wildfire burning grass, trees, city walls, and houses, nothing is not harmed. Those with much ignorance are dark and unclear like the absence of sunlight, if a pot covers the inside of a house, they are confused to the extreme, not knowing east, west, south, or north. Great Bodhisattvas understand the nature of sentient beings, from whether their minds are intelligent or dull, their original tendencies and the strengths and weaknesses of their faculties, and teach them the Dharma, enabling them to each enter the Dharma and attain liberation.' The Buddha told Manjushri: 'Bodhisattvas understand all sentient beings. How do they understand all sentient beings? They are all just provisional names. If one observes with the true meaning, those provisional names have no fixed place, those sentient beings are all one consciousness, being attached to sentient beings, in reality there are no sentient beings, understanding this principle without attachment, is called a Bodhisattva. Thus, awakening those who are not awakened, liberating them to reach the other shore, is called a Bodhisattva. Making those who do not understand, understand, therefore it is called a Bodhisattva. What should be observed, all see the beginning and end, the causes and conditions of arising and ceasing, the root --------------------------------------------------------------------------------
Chinese
原所趣靡不周备，前知无穷却了无极，故曰菩萨。因其假号，随方俗言而有此名，于此众事而无所著，故曰菩萨。” 时佛叹颂曰： “晓了其眼耳， 是空为自然， 达者无想念， 乃谓为菩萨。 晓了鼻口者， 本净无形像， 智者不妄想， 乃谓为菩萨。 智者晓了身， 其意如虚空， 能分别本净， 菩萨为聪明。 色声及香味， 细滑可意物， 若能了如幻， 一切分别空， 亦不求妄想， 乃曰为菩萨。 若晓了色空， 痛痒亦如是， 生死之所识， 一切犹若幻， 心不怀妄想， 乃谓为菩萨。 五阴若如梦， 一相无有相， 明者不妄想， 乃谓为菩萨。 不生无所起， 无言则无为， 假名托于号， 其名无形类。 晓了贪瞋恚， 分别诸想念， 其想无真谛， 究竟无处所。 想愚不亦真， 因作多思念， 缘诸邪见起， 正直无所见。 常怀贪欲怒， 诸法悉平等， 彼无染无秽， 法亦无惑妄。 识别如是念， 菩萨无贪欲， 寂除一切法， 乃谓为菩萨。 晓了诸三界， 是空无真实， 于彼无度者， 乃谓为菩萨。 欲界无成就， 因颠倒而兴， 是色无有 现代汉语译本 所追求的无不周全完备，对过去未来的了解无穷无尽，却又没有最终的极限，所以称为菩萨（Bodhisattva）。因为是假借的名号，随着各地的风俗习惯而有这个名称，对于这些世俗的事情没有执着，所以称为菩萨。 这时，佛陀赞叹并吟诵道： ‘明了眼耳的虚幻，它们本性是空无自性的，通达的人没有妄念，这样的人才称为菩萨。 明了鼻口也是如此，它们本性清净没有具体的形象，有智慧的人不妄加分别，这样的人才称为菩萨。 有智慧的人明了身体，它的本质如同虚空，能够分辨出本来的清净，这样的菩萨才是聪明的。 对于色、声、香、味，以及细滑可意的物质，如果能明白它们如梦幻泡影，一切分别都是空无的，也不再追求虚妄的念头，这样的人才称为菩萨。 如果明了色是空性的，痛痒的感觉也是如此，对于生死的认知，一切都如同幻象，心中不怀有虚妄的念头，这样的人才称为菩萨。 五蕴（skandha）如果如同梦境，其本质是无相的，明了的人不妄加分别，这样的人才称为菩萨。 不生不灭，没有起始，没有言语则没有造作，假借名号只是为了方便称呼，其名称并没有固定的形态。 明了贪婪、嗔恨、愚痴，分别各种念头，这些念头没有真实的意义，最终也没有固定的处所。 愚痴的想法并非真实，因为产生了过多的思虑，由各种邪见而生起，正直的智慧则无所见。 常常怀有贪欲和愤怒，要知道一切法都是平等的，它们没有染污也没有清净，法本身也没有迷惑和虚妄。 能够识别这样的念头，菩萨就没有贪欲，寂静地去除一切法，这样的人才称为菩萨。 明了一切三界（trailokya），它们都是空无真实的，对于它们没有需要度脱的，这样的人才称为菩萨。 欲界（kamadhatu）没有真实的成就，是因为颠倒的认知而产生，这些色法没有真实的本质。
English
English version What is sought is all-encompassing and complete, the understanding of the past and future is infinite, yet without an ultimate limit, therefore it is called a Bodhisattva (Bodhisattva). Because it is a borrowed title, it has this name according to the customs of various places, and there is no attachment to these worldly matters, therefore it is called a Bodhisattva. At this time, the Buddha praised and recited: 'Understanding the illusory nature of the eyes and ears, their essence is empty and without self-nature, those who are enlightened have no delusions, such a person is called a Bodhisattva. Understanding the nose and mouth is the same, their essence is pure and without concrete form, the wise do not make false distinctions, such a person is called a Bodhisattva. The wise understand the body, its essence is like empty space, able to distinguish the original purity, such a Bodhisattva is wise. Regarding form, sound, smell, taste, and subtle and pleasing things, if one can understand them as dreams and illusions, all distinctions are empty, and no longer pursue false thoughts, such a person is called a Bodhisattva. If one understands that form is empty, the feeling of pain and itching is also the same, regarding the perception of birth and death, everything is like an illusion, and the mind does not harbor false thoughts, such a person is called a Bodhisattva. If the five aggregates (skandha) are like a dream, their essence is without form, those who are enlightened do not make false distinctions, such a person is called a Bodhisattva. There is no birth and no death, no beginning, no words, then there is no action, borrowing a name is just for convenience, its name has no fixed form. Understanding greed, hatred, and delusion, distinguishing various thoughts, these thoughts have no real meaning, and ultimately have no fixed place. Delusional thoughts are not real, because they arise from excessive thinking, arising from various wrong views, while upright wisdom sees nothing. Often harboring greed and anger, know that all dharmas are equal, they have no defilement and no purity, and the dharma itself has no delusion or falsehood. Being able to recognize such thoughts, a Bodhisattva has no greed, peacefully removing all dharmas, such a person is called a Bodhisattva. Understanding all three realms (trailokya), they are all empty and unreal, and there is no one to be liberated from them, such a person is called a Bodhisattva. The desire realm (kamadhatu) has no real achievement, it arises from inverted perceptions, these forms have no real essence. -------------------------------------------------------------------------------- 无， 此亦比虚伪。 众生所作行， 慧者悉晓知， 贪淫行瞋恚， 同归于愚痴。 一切假名人， 人亦不可得， 明者成就此， 不妄想众生。 一切是诸法， 能知为颠倒， 若识知反覆， 斯亦无有想。 方便随诸法， 不着一切碍， 若逮无所著， 乃曰为解脱。 能施其身肉， 不习诸所猗， 觉了如审谛， 乃谓为菩萨。 禁戒常清净， 亦不想自大， 佛戒随顺义， 无起无所有。 我本所修业， 身口及意念， 是谓为禁戒， 彼无由居处。 普慈愍众生， 亦不得众生， 知之为恍惚， 因假而有号。 其所行精进， 灭一切诸苦， 察了三界空， 能成最上道。 超殊修禅思， 亦复无所著， 无住无所得， 智者了如是。 智慧刀割截， 尘劳诸恶见， 睹见诸法界， 不断无所坏。 如觉了诸法， 应时化群黎， 菩萨晓如是， 乃谓为菩萨。”
Chinese
于是文殊师利复白佛言：“唯然，大圣！所可言谓初发意者，何谓初发为菩萨意也？” 佛语文殊：“假使菩萨普念三界是初发意，所发心者平等如地，其菩萨者无所起发，亦不想念净与不净，其所知者无卒无暴，坚住不动 现代汉语译本 无，这些也都是虚假的。 众生所做的一切行为，有智慧的人都清楚地知道， 贪恋淫欲、心怀嗔恨，最终都归于愚痴。 一切都是虚假的名相，所谓的‘人’也是不可得的， 明白这个道理的人成就了这种智慧，不会妄想执着于众生。 一切都是诸法（dharma）的显现，如果认为它们是真实的，那就是颠倒的， 如果认识到诸法是不断变化的，那么就不会有执着的想法。 方便地顺应诸法，不执着于任何障碍， 如果能够达到无所执着的状态，那才叫做解脱。 能够舍弃自己的身肉，不执着于任何事物， 觉悟到一切如实不虚，这样的人才称为菩萨（bodhisattva）。 持守戒律，保持清净，也不自大， 佛陀的戒律是顺应真理的，无所生起，也无所执着。 我所修行的业，包括身、口、意念， 这才是真正的禁戒，它无所依处。 普遍慈悲怜悯众生，也不执着于众生， 知道这一切都是虚幻的，只是因假名而有称谓。 他所修行的精进，能够灭除一切痛苦， 明察三界（trailokya）皆空，能够成就最上的道。 超越世俗的禅定，也无所执着， 无所住，无所得，有智慧的人明白这个道理。 用智慧之刀斩断尘世的烦恼和各种错误的见解， 看到诸法的真实界限，不执着于断灭，也不执着于常住。 如果觉悟了诸法的实相，就应当时机成熟时教化众生， 菩萨明白这个道理，才称为菩萨。 于是，文殊师利（Manjusri）又对佛说：‘是的，大圣！所说的初发心者，什么是初发菩萨心呢？’ 佛告诉文殊：‘如果菩萨普遍念及三界，这就是初发心。所发的心平等如大地，这样的菩萨不会有所起发，也不会想念清净与不清净。他所知道的，既不突然也不急躁，而是坚定不动。’
English
English version No, these are also false. All actions performed by sentient beings are clearly known by the wise, Greed for lust and harboring anger ultimately lead to ignorance. Everything is a false name, and the so-called 'person' is also unattainable, Those who understand this truth achieve this wisdom and do not falsely cling to sentient beings. Everything is a manifestation of dharmas (dharma), and to think they are real is a delusion, If one recognizes that dharmas are constantly changing, then there will be no clinging thoughts. Skillfully adapt to dharmas, without clinging to any obstacles, If one can reach a state of non-attachment, that is called liberation. One who can give up their own flesh and not cling to anything, Awakens to the truth of everything, such a person is called a bodhisattva (bodhisattva). Upholding precepts, maintaining purity, and not being arrogant, The Buddha's precepts are in accordance with the truth, without arising or clinging. The karma I have cultivated, including body, speech, and mind, This is the true discipline, which has no place to dwell. Universally compassionate to all sentient beings, without clinging to sentient beings, Knowing that all of this is illusory, merely named due to false designations. The diligence he practices can extinguish all suffering, Clearly observing that the three realms (trailokya) are empty, one can achieve the supreme path. Transcending worldly meditation, also without attachment, Without dwelling, without attainment, the wise understand this truth. Using the sword of wisdom to cut off worldly afflictions and all wrong views, Seeing the true boundaries of all dharmas, without clinging to annihilation or permanence. If one awakens to the true nature of dharmas, one should teach sentient beings when the time is right, A bodhisattva who understands this is called a bodhisattva. Then, Manjusri (Manjusri) said to the Buddha again: 'Yes, Great Sage! Regarding the so-called initial aspiration, what is the initial aspiration of a bodhisattva?' The Buddha told Manjusri: 'If a bodhisattva universally contemplates the three realms, this is the initial aspiration. The mind that is generated is as equal as the earth. Such a bodhisattva will not arise or cling, nor will they think of purity or impurity. What they know is neither sudden nor hasty, but firm and unmoving.' --------------------------------------------------------------------------------