English
English version: Realm. Why is that? Because this practice is not within the realm of what the eye can perceive, nor is it within the realm of form, sound, smell, taste, touch, or mental objects. O son of the gods! Therefore, you should know that these are the various practices undertaken by a virtuous person, which transcend all realms. Furthermore, O son of the gods! If a Bodhisattva Mahasattva practices in this way, it is approved by all Buddhas, and there is no fault. If one practices in this way, it is called the correct practice of a Bodhisattva. The son of the gods said: 'Manjusri (a Bodhisattva's name)! How does a Bodhisattva practice in a way that is approved by all Buddhas?' Manjusri replied: 'O son of the gods! The true nature of all dharmas (phenomena) is inherently empty, and the Tathagata (a title of the Buddha) knows it as such. If a Bodhisattva abides in and practices according to this dharma, it is approved by the Buddha; if, even until Nirvana (the highest state in Buddhism), one generates views and attachments, then one deceives the Buddhas. O son of the gods! The true nature of all dharmas is inherently without characteristics, and the Bhagavan (a title of the Buddha) knows it as such; if a Bodhisattva creates characteristics for dharmas and dwells with these characteristics, then one deceives the Buddhas. The true nature of all dharmas is inherently without aspiration, and the Bhagavan knows it as such, they are without action, without substance, without arising, without origination, without existence, without form, without characteristics, also not without characteristics, without coming, without going, without abiding, their inherent nature is pure, their inherent nature is clear, their nature is always extinguished, all dharmas are like empty space, and the Bhagavan knows it as such; if a Bodhisattva has even the slightest attachment to the nature of dharmas, then one deceives the Tathagata Arhat Samyaksambuddha (a title of the Buddha). O son of the gods! If a Bodhisattva dwells with emptiness, generating views and attachments; if a Bodhisattva dwells with no characteristics, generating views and attachments; if a Bodhisattva dwells with no aspiration, generating views and attachments; then one deceives the Buddhas. If a Bodhisattva transcends the three realms (Trailokya, the realms of desire, form, and formlessness), knowing that all dharmas are without substance, without arising, without origination, without existence, without form, without characteristics, without coming, without going, without abiding, their inherent nature is pure, their inherent nature is illuminating, their inherent nature is always extinguished, like empty space, their inherent nature is without defilement; if one knows it in this way, it is called a Bodhisattva not deceiving the Buddhas.' At that time, the Bhagavan praised Manjusri, saying: 'Well said!' --------------------------------------------------------------------------------
Chinese
，善哉！文殊师利！快说此语。若是菩萨如是修行，名菩提行，疾得受记。 “文殊师利！我昔过去于然灯佛前，所住诸行都不得记。何以故？我有相行、有所依行、有所著行，我于是后见然灯佛，得过诸行，当初见时离诸行见，知一切法自性不生。时然灯佛授我记言：‘汝于是后当得作佛，号释迦牟尼如来、应、正遍觉。’我于是时得无生忍。是故，文殊师利！若有菩萨欲速疾得无生法忍，于是品中应如是修，不着诸法。” 尔时，文殊师利白言：“世尊！菩萨摩诃萨为缘何法得无生忍？” 佛言：“文殊师利！缘阴界入得无生忍，彼得一切诸法之忍，亦复缘于常乐我净，彼得法忍。文殊师利！所言忍者，名缘一切诸法无尽；所言忍者，名之为正。文殊师利！忍之所缘，非与世法而共俱行；非凡夫法、非学法、非无学法、非缘觉法、非菩萨法、非佛法，而共俱行。不与一切诸法俱行，名为得忍。舍于一切诸法想着，名之为忍。是忍亦不在于眼色、耳声、鼻香、舌味、身触、意法数中，无尽、不尽，名之为忍。是忍亦复不离是界，是名为忍。” 说是忍时，有五百菩萨本先佛所种诸善根，得无生忍，作如是言：“此集一切福德三昧，能令我等住于所住，亦令我等满无量法。世尊！菩萨摩诃萨 现代汉语译本： “太好了，文殊师利！请快说此话。如果菩萨这样修行，就称为菩提行，很快就能得到授记。” “文殊师利！我过去在燃灯佛（Dipamkara Buddha）前，所修的各种行都未能得到授记。为什么呢？因为我当时是有相的修行、有所依的修行、有所执着的修行。后来我见到燃灯佛，超越了各种修行，在初见时就离开了各种修行的见解，知道一切法的自性是不生的。那时燃灯佛给我授记说：‘你将来会成佛，号为释迦牟尼如来（Sakyamuni Tathagata）、应供（Arhat）、正遍知（Samyaksambuddha）。’我那时得到了无生法忍。所以，文殊师利！如果有菩萨想快速得到无生法忍，就应该按照这一品所说的修行，不执着于一切法。” 这时，文殊师利（Manjusri）问佛说：“世尊！菩萨摩诃萨（Bodhisattva-Mahasattva）是凭借什么法得到无生法忍的呢？” 佛说：“文殊师利！凭借阴（skandha）、界（dhatu）、入（ayatana）得到无生法忍，他们得到一切诸法的忍，也凭借常、乐、我、净（nitya, sukha, atman, subha）得到法忍。文殊师利！所说的‘忍’，是指缘于一切诸法无尽；所说的‘忍’，是指正。文殊师利！忍所缘的，不是与世间法共同运行；不是凡夫法、不是有学法、不是无学法、不是缘觉法、不是菩萨法、不是佛法，而共同运行。不与一切诸法共同运行，称为得到忍。舍弃对一切诸法的执着，称为忍。这种忍也不在眼、色、耳、声、鼻、香、舌、味、身、触、意、法这些数中，无尽、不尽，称为忍。这种忍也不离开这些界，这称为忍。” 在说这种忍的时候，有五百位菩萨，他们过去在佛那里种下各种善根，得到了无生法忍，他们这样说：‘这种集一切福德的三昧，能让我们安住于所安住的境界，也能让我们圆满无量法。世尊！菩萨摩诃萨’
English
English version: “Excellent, Manjusri! Quickly speak these words. If a Bodhisattva cultivates in this way, it is called Bodhi practice, and they will quickly receive a prediction.” “Manjusri! In the past, before Dipamkara Buddha, all the practices I engaged in did not receive a prediction. Why? Because my practice was with characteristics, with reliance, and with attachment. Later, when I saw Dipamkara Buddha, I transcended all practices. At the initial sight, I was free from the view of all practices, and I knew that the self-nature of all dharmas is unborn. At that time, Dipamkara Buddha gave me a prediction, saying: ‘In the future, you will become a Buddha, named Sakyamuni Tathagata, Arhat, Samyaksambuddha.’ At that time, I attained the tolerance of non-origination. Therefore, Manjusri! If a Bodhisattva wishes to quickly attain the tolerance of non-origination, they should cultivate as described in this chapter, without attachment to any dharmas.” At that time, Manjusri asked the Buddha, “World Honored One! By what dharma does a Bodhisattva-Mahasattva attain the tolerance of non-origination?” The Buddha said, “Manjusri! Through the skandhas, dhatus, and ayatanas, one attains the tolerance of non-origination. They attain the tolerance of all dharmas, and also through the eternal, bliss, self, and pure (nitya, sukha, atman, subha), they attain the dharma tolerance. Manjusri! What is called ‘tolerance’ means being connected to the endlessness of all dharmas; what is called ‘tolerance’ means being correct. Manjusri! What tolerance is connected to does not operate together with worldly dharmas; it does not operate together with the dharmas of ordinary beings, the dharmas of learners, the dharmas of non-learners, the dharmas of Pratyekabuddhas, the dharmas of Bodhisattvas, or the dharmas of Buddhas. Not operating together with all dharmas is called attaining tolerance. Abandoning attachment to all dharmas is called tolerance. This tolerance is also not within the count of eye, form, ear, sound, nose, smell, tongue, taste, body, touch, mind, and dharma. It is endless and not endless, and this is called tolerance. This tolerance also does not depart from these realms, and this is called tolerance.” While this tolerance was being explained, five hundred Bodhisattvas, who had planted various good roots in the past with the Buddhas, attained the tolerance of non-origination, and they said, ‘This samadhi that gathers all merits can enable us to abide in what we abide in, and also enable us to fulfill immeasurable dharmas. World Honored One! Bodhisattva-Mahasattva’ -------------------------------------------------------------------------------- 应至心听甚深诸法，应当修集。”
Chinese
尔时，那罗延菩萨问文殊师利：“云何菩萨于是深法所作已办？” 文殊师利言：“若有菩萨知一切法无作、无不作，是名菩萨所作已办。若知一切诸法无行作已，不执、不作、无忘，是名菩萨所作已办。若是菩萨随所作无恩，是名知恩。有为、无为不生高下，不得作者亦有所作，谓作布施住于回向；亦不得施、不得菩提、不得自他，是名菩萨所作已办。守护净戒回向菩提亦不得戒，修行、忍进、禅定、智慧亦不得慧，是名菩萨所作已办。若不得身、口、意善业，知是菩萨所作已办；若不得身，不得口、意所集庄严，知是菩萨所作已办。” 尔时，常精进菩萨语文殊师利：“我亦欲说菩萨摩诃萨所作已办。” 文殊师利言：“善男子！今正是时，汝便可说。” 常精进菩萨语文殊师利言：“若菩萨能令一众生入佛法中，如是菩萨所作已办。若有菩萨受众生食，若施与他，不以畏故，皆悉摄在无上菩提，是名菩萨福田清净。若彼施者及与受者如法而作，是名菩萨二俱清净。 “若是菩萨以佛音声令他得闻，自住施、戒、忍、进、禅、慧作正忆念，于大众中说六波罗蜜，令他得闻忆念受持如此善根，知是菩萨所作已办，能消供养。 “若是 现代汉语译本：应当以至诚之心听闻甚深的佛法，并且应当努力修习。 当时，那罗延菩萨（Narayan Bodhisattva，佛教护法神之一）问文殊师利菩萨（Manjushri Bodhisattva，智慧的象征）：“菩萨如何才能算是对于这些甚深佛法已经完成了应做之事呢？” 文殊师利菩萨回答说：“如果菩萨了知一切法既不是‘作’也不是‘不作’，这就叫做菩萨完成了应做之事。如果了知一切诸法在行为上没有‘作’，不执着、不造作、不遗忘，这就叫做菩萨完成了应做之事。如果菩萨所做的一切都不求回报，这才是真正的知恩。对于有为法和无为法不产生高下之分，不执着于‘作者’却又有所作为，比如行布施时心怀回向；不执着于施者、不执着于菩提、不执着于自己和他人，这就叫做菩萨完成了应做之事。守护清净的戒律并回向菩提，却不执着于戒律；修行、忍辱、精进、禅定、智慧，却不执着于智慧，这就叫做菩萨完成了应做之事。如果菩萨不执着于身、口、意所行的善业，就可知道菩萨已经完成了应做之事；如果不执着于身体，不执着于身、口、意所积累的庄严，就可知道菩萨已经完成了应做之事。” 当时，常精进菩萨（Constant Exertion Bodhisattva，代表精进修行的菩萨）问文殊师利菩萨：“我也想说说菩萨摩诃萨（Bodhisattva Mahasattva，大菩萨）如何算是完成了应做之事。” 文殊师利菩萨说：“善男子！现在正是时候，你可以说了。” 常精进菩萨对文殊师利菩萨说：“如果菩萨能够引导一个众生进入佛法，这样的菩萨就完成了应做之事。如果菩萨接受众生的供养，或者布施给他人，不是因为畏惧，而是将一切都摄入无上菩提之中，这就叫做菩萨的福田清净。如果布施者和接受者都如法而行，这就叫做菩萨的两者都清净。 ‘如果菩萨以佛的音声让他人听闻，自己安住于布施、持戒、忍辱、精进、禅定、智慧，并作正确的忆念，在大众中宣说六波罗蜜（Six Paramitas，布施、持戒、忍辱、精进、禅定、智慧），让他人听闻、忆念、受持这些善根，就可知道这样的菩萨已经完成了应做之事，能够消受供养。 ‘如果菩萨’
English
English version: One should listen to the profound dharmas with utmost sincerity and should diligently cultivate them. At that time, Narayan Bodhisattva (a guardian deity in Buddhism) asked Manjushri Bodhisattva (symbol of wisdom), 'How does a Bodhisattva complete what needs to be done regarding these profound dharmas?' Manjushri Bodhisattva replied, 'If a Bodhisattva understands that all dharmas are neither 'doing' nor 'not doing,' this is called a Bodhisattva completing what needs to be done. If one understands that all dharmas have no 'doing' in their actions, without attachment, without fabrication, and without forgetting, this is called a Bodhisattva completing what needs to be done. If a Bodhisattva does everything without seeking reward, this is true gratitude. Not creating distinctions of high and low between conditioned and unconditioned dharmas, not clinging to the 'doer' yet still acting, such as practicing giving with the intention of dedication; not clinging to the giver, not clinging to Bodhi, not clinging to self and others, this is called a Bodhisattva completing what needs to be done. Guarding pure precepts and dedicating them to Bodhi, yet not clinging to the precepts; practicing, patience, diligence, meditation, and wisdom, yet not clinging to wisdom, this is called a Bodhisattva completing what needs to be done. If a Bodhisattva does not cling to the good deeds of body, speech, and mind, it is known that the Bodhisattva has completed what needs to be done; if one does not cling to the body, does not cling to the adornments accumulated by body, speech, and mind, it is known that the Bodhisattva has completed what needs to be done.' At that time, Constant Exertion Bodhisattva (representing diligent practice) asked Manjushri Bodhisattva, 'I also wish to speak about how a Bodhisattva Mahasattva (Great Bodhisattva) completes what needs to be done.' Manjushri Bodhisattva said, 'Good man! Now is the right time, you may speak.' Constant Exertion Bodhisattva said to Manjushri Bodhisattva, 'If a Bodhisattva can lead one sentient being into the Dharma, such a Bodhisattva has completed what needs to be done. If a Bodhisattva receives offerings from sentient beings, or gives to others, not out of fear, but includes everything in supreme Bodhi, this is called the pure field of merit of a Bodhisattva. If the giver and receiver both act in accordance with the Dharma, this is called both aspects of the Bodhisattva being pure.' 'If a Bodhisattva uses the voice of the Buddha to let others hear, and dwells in giving, precepts, patience, diligence, meditation, and wisdom, and makes correct mindfulness, and proclaims the Six Paramitas (giving, precepts, patience, diligence, meditation, and wisdom) in the assembly, letting others hear, remember, and uphold these roots of goodness, it is known that such a Bodhisattva has completed what needs to be done and can receive offerings.' 'If a Bodhisattva' --------------------------------------------------------------------------------