Chinese
众生界是正位相、知一切法性常寂灭，闻知信解不中涅槃，是名调伏法知利众生。知已而见乃至不见。何以故？不舍一切诸众生故。” 尔时，净威力士白言：“世尊！菩萨摩诃萨如佛所说不堕正位。” 佛言：“善男子！是菩萨摩诃萨不作诸见，然事无不办。 “声闻之人不缘一切众生、不缘佛种、不缘法种、不缘大乘，舍一切智、不观一切智、不愿一切智，灭有为法入声闻位；菩萨摩诃萨缘一切众生、缘不断三宝种、缘于大乘，观一切智不观于命，知诸法一相不入正位，缘诸众生游戏诸禅，不堕声闻位。善男子！是故当知菩萨摩诃萨常恒无我，不堕正位。” 尔时，净威力士白佛言：“希有世尊！希有善逝！菩萨所行，一切声闻、缘觉之人所不能及。” 尔时，文殊师利法王子在会而坐。那罗延菩萨白佛言：“世尊！是文殊师利法王之子在此会坐，乃能于是集一切福德三昧而无所说？” 尔时，文殊师利语那罗延菩萨言：“善男子！菩萨摩诃萨不为福德故修行菩提，菩萨不为利养名称、不为生天、不为封邑、不为眷属、不为赞叹、不为自乐，修行菩提。” 那罗延言：“文殊师利菩萨！以何而行菩提？” 文殊师利言：“善男子！菩萨为悲诸众生故修行菩提， 现代汉语译本：众生界（一切有情众生的存在）的真实状态是正位相（真如实相），了知一切法的本性是常寂灭（永恒的寂静），听闻并理解这些而不执着于涅槃（解脱），这被称为调伏法，能利益众生。了解这些之后，既能见到又能不见（不执着于见与不见）。为什么呢？因为不舍弃一切众生。 这时，净威力士（一位菩萨的名字）禀告佛说：‘世尊！菩萨摩诃萨（伟大的菩萨）如您所说，不落入正位（不执着于真如实相）。’ 佛说：‘善男子！这位菩萨摩诃萨不执着于各种见解，然而所做的事情没有不圆满的。’ ‘声闻之人（小乘修行者）不以一切众生为缘，不以佛种（成佛的种子）为缘，不以法种（佛法的种子）为缘，不以大乘（菩萨道）为缘，舍弃一切智（佛的智慧），不观察一切智，不希求一切智，灭除有为法（因缘和合的现象）而进入声闻的果位；菩萨摩诃萨以一切众生为缘，以不断绝三宝（佛、法、僧）的种子为缘，以大乘为缘，观察一切智而不执着于生命，了知诸法一相（一切法的本质是相同的）而不落入正位，以利益众生为目的而游戏于各种禅定，不堕入声闻的果位。善男子！因此应当知道菩萨摩诃萨是常恒无我的，不落入正位。’ 这时，净威力士禀告佛说：‘稀有啊，世尊！稀有啊，善逝（佛的尊称）！菩萨所行的境界，是一切声闻、缘觉之人（小乘修行者）所不能达到的。’ 这时，文殊师利法王子（文殊菩萨）在法会中就坐。那罗延菩萨（一位菩萨的名字）禀告佛说：‘世尊！这位文殊师利法王之子在此法会中就坐，竟然能够在这种聚集一切福德的三昧（禅定）中而无所言说吗？’ 这时，文殊师利对那罗延菩萨说：‘善男子！菩萨摩诃萨不是为了福德而修行菩提（觉悟之道），菩萨不是为了利养名声，不是为了生天，不是为了封地，不是为了眷属，不是为了赞叹，不是为了自己快乐，而修行菩提。’ 那罗延说：‘文殊师利菩萨！以什么而行菩提呢？’ 文殊师利说：‘善男子！菩萨是为了悲悯一切众生而修行菩提，’
English
English version: The true state of the realm of sentient beings (the existence of all sentient beings) is the correct position (true suchness), knowing that the nature of all dharmas is constant quiescence (eternal stillness), hearing and understanding these without clinging to Nirvana (liberation), this is called the Dharma of Subduing, which benefits sentient beings. Having understood this, one can both see and not see (not clinging to seeing or not seeing). Why? Because one does not abandon all sentient beings. At that time, Pure Power Warrior (a Bodhisattva's name) said to the Buddha: 'World Honored One! The Bodhisattva Mahasattva (great Bodhisattva), as you have said, does not fall into the correct position (not clinging to true suchness).' The Buddha said: 'Good man! This Bodhisattva Mahasattva does not cling to various views, yet there is nothing that he does not accomplish perfectly.' 'Those of the Sravaka (Hinayana practitioners) do not take all sentient beings as their cause, do not take the Buddha-seed (the seed of Buddhahood) as their cause, do not take the Dharma-seed (the seed of the Dharma) as their cause, do not take the Mahayana (Bodhisattva path) as their cause, abandon all-wisdom (Buddha's wisdom), do not observe all-wisdom, do not seek all-wisdom, extinguish conditioned dharmas (phenomena arising from causes and conditions) and enter the Sravaka stage; the Bodhisattva Mahasattva takes all sentient beings as their cause, takes the non-extinction of the Three Jewels (Buddha, Dharma, Sangha) as their cause, takes the Mahayana as their cause, observes all-wisdom without clinging to life, knows that the one characteristic of all dharmas (the essence of all dharmas is the same) and does not fall into the correct position, plays in various samadhis (meditative states) for the benefit of sentient beings, and does not fall into the Sravaka stage. Good man! Therefore, you should know that the Bodhisattva Mahasattva is constantly without self, and does not fall into the correct position.' At that time, Pure Power Warrior said to the Buddha: 'Rare indeed, World Honored One! Rare indeed, Sugata (another name for the Buddha)! The realm of practice of the Bodhisattva is beyond the reach of all Sravakas and Pratyekabuddhas (Hinayana practitioners).' At that time, Manjushri, the Dharma Prince (Bodhisattva Manjushri), was sitting in the assembly. Narayana Bodhisattva (a Bodhisattva's name) said to the Buddha: 'World Honored One! This son of the Dharma King Manjushri is sitting in this assembly, yet he is able to remain silent in this samadhi (meditative state) that gathers all merits?' At that time, Manjushri said to Narayana Bodhisattva: 'Good man! The Bodhisattva Mahasattva does not cultivate Bodhi (the path to enlightenment) for the sake of merit, the Bodhisattva does not cultivate Bodhi for the sake of gain and fame, not for the sake of being born in heaven, not for the sake of fiefdoms, not for the sake of family, not for the sake of praise, not for the sake of his own happiness.' Narayana said: 'Manjushri Bodhisattva! By what does one practice Bodhi?' Manjushri said: 'Good man! The Bodhisattva cultivates Bodhi for the sake of compassion for all sentient beings,' --------------------------------------------------------------------------------
Chinese
为于法故、为脱一切众生苦故、为断不实诸烦恼故、忍自苦故、无所为故，修行菩提，不惜身命。 “观知无主、无宰、无居、无相、无思、无转、无坏、无迁流转、无侵毁害、勇健无降、无知解、无懒堕、无怖、无畏、无惊、无恐、无高、无下、无谄曲，坚住不动，乐寂独一，一道一趣，住于一道、修行一道，为度一切诸众生故。为如是利故，菩萨摩诃萨修行菩提。” 又问文殊师利：“菩萨云何修行菩提？” 文殊师利言：“善男子！菩萨摩诃萨无生、无灭，非无生灭行毕竟灭，无有余生、无所言说，菩萨如是修行菩提。 “复次，那罗延！菩萨知过心已灭无所能行、未来心未至无所能行、现心不住无所能行，不着去来现在之心，菩萨摩诃萨能如是行，名修行菩提。 “复次，那罗延！菩萨若知施及菩提众生如来等无二行、持戒菩提众生如来等无二行、忍辱菩提众生如来等无二行、精进菩提众生如来等无二行、禅定菩提众生如来等无二行、智慧菩提众生如来等无二行，菩萨如是行六波罗蜜，则不坏败行之性相，菩萨如是修行菩提。 “复次，那罗延！菩萨观色空无有行。如观色空；观受、想、行、识空无有行。色空无尽，色毕竟尽，以其空故；受、想、行、识，识空无尽， 现代汉语译本：为了佛法，为了解脱一切众生的痛苦，为了断除虚妄的烦恼，忍受自身的痛苦，不求任何回报，修行菩提，不惜生命。 观察认知到没有主宰者，没有支配者，没有住所，没有表象，没有思虑，没有转变，没有坏灭，没有迁流，没有侵犯损害，勇猛刚健不可降伏，没有知解，没有懒惰，没有恐惧，没有畏惧，没有惊慌，没有害怕，没有高傲，没有卑下，没有谄媚虚伪，坚定不动摇，乐于寂静独处，一心一意，安住于正道，修行正道，为了度化一切众生。为了这样的利益，菩萨摩诃萨修行菩提。 又问文殊师利（Manjusri）：‘菩萨如何修行菩提？’ 文殊师利回答说：‘善男子！菩萨摩诃萨没有生，没有灭，并非没有生灭，修行达到究竟寂灭，没有剩余的生，没有什么可以言说，菩萨这样修行菩提。’ ‘再者，那罗延（Narayana）！菩萨知道过去的心已经灭尽，没有什么可以行动；未来的心尚未到来，没有什么可以行动；现在的心不住留，没有什么可以行动。不执着于过去、未来、现在的心，菩萨摩诃萨能够这样修行，就叫做修行菩提。’ ‘再者，那罗延！菩萨如果知道布施和菩提、众生、如来（Tathagata）等同无二，持戒和菩提、众生、如来等同无二，忍辱和菩提、众生、如来等同无二，精进和菩提、众生、如来等同无二，禅定和菩提、众生、如来等同无二，智慧和菩提、众生、如来等同无二，菩萨这样修行六波罗蜜（Paramita），就不会破坏修行的本性，菩萨这样修行菩提。’ ‘再者，那罗延！菩萨观察色（Rupa）是空，没有行为。如同观察色是空一样；观察受（Vedana）、想（Samjna）、行（Samskara）、识（Vijnana）是空，没有行为。色空无尽，色毕竟空尽，因为它是空性的缘故；受、想、行、识，识空无尽，
English
English version: For the sake of the Dharma, for the sake of liberating all sentient beings from suffering, for the sake of cutting off all unreal afflictions, enduring one's own suffering, without seeking anything in return, cultivating Bodhi, not cherishing one's own life. Observing and knowing that there is no master, no ruler, no dwelling, no form, no thought, no transformation, no destruction, no flowing, no harm or injury, courageous and invincible, without knowledge or understanding, without laziness, without fear, without dread, without alarm, without terror, without arrogance, without humility, without flattery or deceit, firmly abiding without wavering, delighting in solitude and tranquility, with one heart and one purpose, dwelling in the right path, cultivating the right path, for the sake of liberating all sentient beings. For such benefit, a Bodhisattva Mahasattva cultivates Bodhi. Then, Manjusri (Manjusri) was asked, 'How does a Bodhisattva cultivate Bodhi?' Manjusri replied, 'Good son! A Bodhisattva Mahasattva has no birth, no death, not that there is no birth and death, but that the practice reaches ultimate extinction, there is no remaining birth, there is nothing to be said, a Bodhisattva cultivates Bodhi in this way.' 'Furthermore, Narayana (Narayana)! A Bodhisattva knows that the past mind has ceased and there is nothing to be done; the future mind has not yet arrived and there is nothing to be done; the present mind does not abide and there is nothing to be done. Not clinging to the past, future, or present mind, a Bodhisattva Mahasattva who can practice in this way is called cultivating Bodhi.' 'Furthermore, Narayana! If a Bodhisattva knows that giving and Bodhi, sentient beings, and the Tathagata (Tathagata) are equal and non-dual, that keeping precepts and Bodhi, sentient beings, and the Tathagata are equal and non-dual, that patience and Bodhi, sentient beings, and the Tathagata are equal and non-dual, that diligence and Bodhi, sentient beings, and the Tathagata are equal and non-dual, that meditation and Bodhi, sentient beings, and the Tathagata are equal and non-dual, that wisdom and Bodhi, sentient beings, and the Tathagata are equal and non-dual, a Bodhisattva who practices the six Paramitas (Paramita) in this way will not destroy the nature of practice, a Bodhisattva cultivates Bodhi in this way.' 'Furthermore, Narayana! A Bodhisattva observes that form (Rupa) is empty and without action. Just as observing that form is empty; observing that feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are empty and without action. The emptiness of form is endless, form is ultimately empty, because it is empty; feeling, perception, mental formations, and consciousness, the emptiness of consciousness is endless, --------------------------------------------------------------------------------
Chinese
识毕竟尽，以其空故。如其性尽，一切法尽；色无尽，受、想、行、识无尽。若有菩萨如是行者，是名为修菩提之行。 “复次，那罗延！菩萨勤断凡夫法行，不生佛法行、不出生死行、不满涅槃行、不见一切不善法成、不集善法不异处观，如是解知不坏行性，是菩提行。那罗延！菩萨如是行，是名为修菩提之行。 “复次，那罗延！菩萨摩诃萨解众生界无量、法界无量，众生界、法界无尽灭行。何以故？众生界、法界无有二故，无有二作、无有二相。不增、不减法界，不增众生界、不减众生界；如法界相，众生界相亦复如是。 “又菩萨解知诸法无相，不尽法界行、不尽众生界行；不尽法界行、不增法界行；不尽众生界行、不增众生界行；亦不住余妄想颠倒所起结使。如是正观善知诸行，不坏诸有行、不坏我众生寿命行。那罗延！菩萨如是行，名修菩提行。” 文殊师利法王子演说如是诸行法时，十六天子先向大乘，今者逮得无生法忍。 尔时，净威力士欲为供养，守护是经，便作是言：“世尊！若有众生信解是经，当得一切诸善吉利。” 尔时，离魔菩萨语文殊师利：“我亦欲说菩萨所行。” 文殊师利言：“善男子！今正是时，汝可演说。” 离魔菩萨言： 现代汉语译本： 当‘识’（vijñāna，意识）完全止息时，是因为它的本性是空无的。如果它的本性止息，那么一切法（dharma，现象）也就止息了；色（rūpa，物质）没有止息，受（vedanā，感受）、想（saṃjñā，知觉）、行（saṃskāra，意志）、识（vijñāna，意识）也没有止息。如果菩萨这样修行，就称为修菩提（bodhi，觉悟）之行。 ‘再者，那罗延（Nārāyaṇa，印度教神祇，此处指代菩萨）！菩萨勤奋断除凡夫的修行方式，不生起佛法的修行方式，不出生死轮回的修行方式，不圆满涅槃（nirvāṇa，寂灭）的修行方式，不认为一切不善法是成就的，不积聚善法，不以不同的角度观察，像这样理解并知道不坏的修行本性，这就是菩提之行。那罗延！菩萨这样修行，就称为修菩提之行。’ ‘再者，那罗延！菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）理解众生界（sattvadhātu，众生存在的领域）是无量的，法界（dharmadhātu，一切现象的领域）是无量的，众生界和法界是无尽灭的修行。为什么呢？因为众生界和法界不是二元的，没有二元的造作，没有二元的相状。不增加、不减少法界，不增加众生界、不减少众生界；如同法界的相状，众生界的相状也是如此。’ ‘又菩萨理解并知道诸法（dharma，现象）是无相的，不穷尽法界的修行，不穷尽众生界的修行；不穷尽法界的修行，不增加法界的修行；不穷尽众生界的修行，不增加众生界的修行；也不执着于其他由妄想颠倒所产生的烦恼。像这样正确地观察并善巧地知道诸行，不破坏诸有的修行，不破坏我、众生、寿命的修行。那罗延！菩萨这样修行，称为修菩提行。’ 当文殊师利（Mañjuśrī，智慧菩萨）法王子演说这些修行法时，十六位天子先前倾向于大乘（Mahāyāna，大乘佛教），现在获得了无生法忍（anutpattika-dharma-kṣānti，对无生之法的理解和接受）。 那时，净威力士（净威力菩萨）为了供养和守护这部经，便说：‘世尊！如果有众生相信并理解这部经，将会得到一切吉祥如意。’ 那时，离魔菩萨（Vimala-prabha，离垢光菩萨）对文殊师利说：‘我也想说菩萨所修行的法。’ 文殊师利说：‘善男子！现在正是时候，你可以演说。’ 离魔菩萨说：