English
English version: When ‘consciousness’ (vijñāna) is completely extinguished, it is because its nature is empty. If its nature is extinguished, then all phenomena (dharma) are also extinguished; form (rūpa) is not extinguished, nor are feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna). If a Bodhisattva practices in this way, it is called the practice of Bodhi (awakening). ‘Furthermore, Nārāyaṇa (a Hindu deity, here referring to a Bodhisattva)! A Bodhisattva diligently abandons the practices of ordinary beings, does not generate practices of the Buddha's teachings, does not generate practices of birth and death, does not fulfill practices of Nirvana (liberation), does not see all unwholesome dharmas as accomplished, does not accumulate wholesome dharmas, and does not observe from different perspectives. Understanding and knowing the indestructible nature of practice in this way is the practice of Bodhi. Nārāyaṇa! A Bodhisattva who practices in this way is called practicing the path of Bodhi.’ ‘Furthermore, Nārāyaṇa! A Bodhisattva-Mahasattva (great Bodhisattva) understands that the realm of sentient beings (sattvadhātu) is immeasurable, the realm of phenomena (dharmadhātu) is immeasurable, and the realm of sentient beings and the realm of phenomena are practices of endless extinction. Why? Because the realm of sentient beings and the realm of phenomena are not dual, there is no dual creation, and there is no dual appearance. The realm of phenomena is neither increased nor decreased, the realm of sentient beings is neither increased nor decreased; just as the nature of the realm of phenomena is, so is the nature of the realm of sentient beings.’ ‘Moreover, a Bodhisattva understands and knows that all phenomena (dharma) are without characteristics, does not exhaust the practice of the realm of phenomena, does not exhaust the practice of the realm of sentient beings; does not exhaust the practice of the realm of phenomena, does not increase the practice of the realm of phenomena; does not exhaust the practice of the realm of sentient beings, does not increase the practice of the realm of sentient beings; and does not dwell on the afflictions arising from other delusions and inversions. Observing correctly and skillfully knowing all practices in this way, does not destroy the practice of existence, does not destroy the practice of self, sentient beings, and lifespan. Nārāyaṇa! A Bodhisattva who practices in this way is called practicing the path of Bodhi.’ When the Dharma Prince Mañjuśrī (Bodhisattva of Wisdom) expounded these practices, the sixteen celestial princes, who had previously inclined towards the Mahāyāna (Great Vehicle), now attained the acceptance of the non-arising of phenomena (anutpattika-dharma-kṣānti). At that time, the Pure Power Warrior (Pure Power Bodhisattva), wishing to make offerings and protect this scripture, said: ‘World Honored One! If there are sentient beings who believe and understand this scripture, they will obtain all good fortune and auspiciousness.’ At that time, the Bodhisattva Vimala-prabha (Bodhisattva of Immaculate Light) said to Mañjuśrī: ‘I also wish to speak about the practices of Bodhisattvas.’ Mañjuśrī said: ‘Good man! Now is the right time, you may speak.’ The Bodhisattva Vimala-prabha said: --------------------------------------------------------------------------------
Chinese
“文殊师利！行一切法行是菩萨行、行一切魔行是菩萨行、行一切众生行是菩萨行；若行学、行无学行是菩萨行，行缘觉行是菩萨行。何以故？菩萨摩诃萨应遍学故。” 尔时，那罗延菩萨问离魔天子：“云何菩萨学行一切诸众生行？” 天子答言：“那罗延！菩萨应学八万四千行。何等八万四千行？谓二万一千是贪欲行、二万一千是瞋恚行、二万一千是愚痴行、二万一千是等分行。菩萨悉应入是诸行行，于贪欲断离贪欲行、于瞋恚断离瞋恚行、于愚痴断离愚痴行、于等分断离等分行。菩萨行一切众生行，不染众生行、现行一切诸众生行，为化众生故，是名菩萨行菩提行。” 那罗延言：“天子！云何一切魔行是菩萨行？” 天子言：“一切魔行入菩萨心，菩萨应觉随所起魔业而不随之，不为魔行之所系缚，入一切行而修行之，应示魔天令不得便，当教化魔离于魔业。” 那罗延言：“天子！云何学声闻、缘觉行是菩萨行？” 天子言：“善男子！如是一切行，是实性行、是无报行、是无住行、是无趣行、是无生行，解知自行。菩萨应当如是修行。” 离魔天子如是说已，语文殊师利法王子：“善男子！汝今复说如是之行。” 文殊师利言：“天子！菩萨所行过诸 现代汉语译本 文殊师利（Manjusri，菩萨名）！实践一切法（dharma，佛法）的修行是菩萨的修行，实践一切魔（mara，障碍修行的恶势力）的修行是菩萨的修行，实践一切众生（sentient beings）的修行是菩萨的修行；如果实践有学（śaikṣa，指还在学习阶段的修行者）的修行、实践无学（aśaikṣa，指已完成学习的修行者）的修行是菩萨的修行，实践缘觉（pratyekabuddha，独自觉悟者）的修行是菩萨的修行。为什么呢？因为菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）应当普遍学习一切法。 那时，那罗延（Narayana，菩萨名）菩萨问离魔（Vimocana，菩萨名）天子：‘菩萨如何学习实践一切众生的修行？’ 天子回答说：‘那罗延！菩萨应当学习八万四千种修行。哪八万四千种修行呢？就是二万一千种是贪欲（raga，贪爱）的修行，二万一千种是瞋恚（dvesha，嗔恨）的修行，二万一千种是愚痴（moha，迷惑）的修行，二万一千种是等分（sama，平等）的修行。菩萨都应当进入这些修行中去实践，在贪欲中断除贪欲的修行，在瞋恚中断除瞋恚的修行，在愚痴中断除愚痴的修行，在等分中断除等分的修行。菩萨实践一切众生的修行，不被众生的修行所污染，显现实践一切众生的修行，为了教化众生的缘故，这叫做菩萨的菩提（bodhi，觉悟）修行。’ 那罗延说：‘天子！为什么说一切魔的修行是菩萨的修行？’ 天子说：‘一切魔的修行进入菩萨的心中，菩萨应当觉察到随之而起的魔业而不跟随它，不被魔的修行所束缚，进入一切修行而修行，应当向魔天显示令他们不得方便，应当教化魔离开魔业。’ 那罗延说：‘天子！为什么说学习声闻（śrāvaka，听闻佛法而修行者）、缘觉的修行是菩萨的修行？’ 天子说：‘善男子！像这样的一切修行，是实性（tattva，真实本性）的修行，是无报（avipaka，没有果报）的修行，是无住（apratiṣṭha，不住于任何处）的修行，是无趣（agati，没有去处）的修行，是无生（anutpāda，不生不灭）的修行，理解并知道自己的修行。菩萨应当像这样修行。’ 离魔天子这样说完后，对文殊师利法王子说：‘善男子！你现在再说一说这样的修行。’ 文殊师利说：‘天子！菩萨所实践的修行超越了所有’
English
English version Manjusri (Manjusri, a Bodhisattva)! Practicing all dharma (dharma, Buddhist teachings) is the practice of a Bodhisattva, practicing all mara (mara, evil forces that hinder practice) is the practice of a Bodhisattva, practicing all sentient beings is the practice of a Bodhisattva; if practicing the practice of a śaikṣa (śaikṣa, a practitioner still in the learning stage), practicing the practice of an aśaikṣa (aśaikṣa, a practitioner who has completed learning) is the practice of a Bodhisattva, practicing the practice of a pratyekabuddha (pratyekabuddha, one who achieves enlightenment alone) is the practice of a Bodhisattva. Why? Because a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great Bodhisattva) should universally learn all dharmas. At that time, Bodhisattva Narayana (Narayana, a Bodhisattva) asked the Deva Vimocana (Vimocana, a Bodhisattva): 'How does a Bodhisattva learn to practice the practices of all sentient beings?' The Deva replied: 'Narayana! A Bodhisattva should learn eighty-four thousand practices. What are the eighty-four thousand practices? They are twenty-one thousand practices of raga (raga, greed), twenty-one thousand practices of dvesha (dvesha, hatred), twenty-one thousand practices of moha (moha, delusion), and twenty-one thousand practices of sama (sama, equanimity). A Bodhisattva should enter into all these practices, in greed, sever the practice of greed, in hatred, sever the practice of hatred, in delusion, sever the practice of delusion, and in equanimity, sever the practice of equanimity. A Bodhisattva practices the practices of all sentient beings, is not defiled by the practices of sentient beings, manifests the practice of all sentient beings, for the sake of transforming sentient beings, this is called the Bodhisattva's practice of bodhi (bodhi, enlightenment).' Narayana said: 'Deva! Why is it said that all mara's practices are the practices of a Bodhisattva?' The Deva said: 'All mara's practices enter the mind of a Bodhisattva, the Bodhisattva should be aware of the mara's actions that arise and not follow them, not be bound by the mara's practices, enter into all practices and practice them, should show the mara devas that they cannot take advantage, and should teach the maras to leave their mara's actions.' Narayana said: 'Deva! Why is it said that learning the practices of śrāvaka (śrāvaka, one who practices by hearing the Dharma) and pratyekabuddha is the practice of a Bodhisattva?' The Deva said: 'Good man! All such practices are practices of tattva (tattva, true nature), practices of avipaka (avipaka, without retribution), practices of apratiṣṭha (apratiṣṭha, not abiding anywhere), practices of agati (agati, without a destination), practices of anutpāda (anutpāda, neither arising nor ceasing), understanding and knowing one's own practice. A Bodhisattva should practice in this way.' After the Deva Vimocana finished speaking, he said to the Dharma Prince Manjusri: 'Good man! Now you speak again about such practices.' Manjusri said: 'Deva! The practices that a Bodhisattva practices surpass all.' --------------------------------------------------------------------------------
Chinese
境界。何以故？此行非是眼境界数，亦非色、声、香、味、触、法境界之数。天子！是故当知，是善丈夫所行诸行，过诸境界。复次，天子！若菩萨摩诃萨如是修行，则是诸佛之所许可，无有过咎。若如是行，是名菩萨修行正行。” 天子言：“文殊师利！菩萨云何修行诸佛所许可行？” 文殊师利言：“天子！一切诸法实际自空，如来如是而觉知之。若菩萨住如是法行，佛所许可；若乃至涅槃，生见着行，则诳诸佛。 “天子！一切诸法实际无相，如来世尊如是觉知；若有菩萨为诸法作相，与相俱住，则诳诸佛。一切诸法实际无愿，如来世尊如是觉知，无行、无实、无生、无起、无所有、无形、无相、亦非无相、无来、无去、无住，本性清净，本性明了，其性常灭，一切诸法犹如虚空，如来世尊如是觉知；若是菩萨于诸法性若有少得，则诳如来应正遍觉。 “天子！若是菩萨共空俱住，生于见着；是菩萨共无相俱住，生于见着；若是菩萨共无愿俱住，生于见着；则诳诸佛。若是菩萨出过三界，知一切法无实、无生、无起、无有、无形、无相、无来、无去、无住，本性清净、本性照明、本性常灭，同如虚空本性无垢；若如是知，是名菩萨不诳诸佛。” 尔时，世尊赞文殊师利：“善哉 现代汉语译本：境界。这是什么缘故呢？因为这种修行不是眼睛所能感知的境界，也不是色、声、香、味、触、法这些境界所能包含的。天子啊！因此应当知道，这是善男子所修行的各种行为，超越了一切境界。再者，天子！如果菩萨摩诃萨这样修行，就是诸佛所认可的，没有任何过失。如果这样修行，就称为菩萨的正确修行。 天子问道：‘文殊师利（Manjusri，菩萨名）！菩萨如何修行才能符合诸佛所认可的修行呢？’ 文殊师利回答说：‘天子！一切诸法的实相本来就是空性的，如来（Tathagata，佛的称号）是这样觉知的。如果菩萨安住于这样的法中修行，就是佛所认可的；如果乃至执着于涅槃（Nirvana，佛教的最高境界），产生见解和执着，那就是欺骗诸佛。 天子！一切诸法的实相本来就是无相的，如来世尊（Bhagavan，佛的称号）是这样觉知的；如果有菩萨为诸法设立相状，并执着于这些相状，那就是欺骗诸佛。一切诸法的实相本来就是无愿的，如来世尊是这样觉知的，它们无行、无实、无生、无起、无所有、无形、无相、也非无相、无来、无去、无住，本性清净，本性明了，其性常灭，一切诸法犹如虚空，如来世尊是这样觉知的；如果菩萨对于诸法的本性有丝毫的执着，那就是欺骗如来应正遍觉（Tathagata Arhat Samyaksambuddha，佛的称号）。 天子！如果菩萨执着于空性，产生见解和执着；如果菩萨执着于无相，产生见解和执着；如果菩萨执着于无愿，产生见解和执着；那就是欺骗诸佛。如果菩萨超越三界（Trailokya，欲界、色界、无色界），知道一切法无实、无生、无起、无有、无形、无相、无来、无去、无住，本性清净、本性照明、本性常灭，如同虚空一样本性无垢；如果这样认知，就称为菩萨不欺骗诸佛。’ 这时，世尊（Bhagavan，佛的称号）赞叹文殊师利说：‘说得好啊！’