English
"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version: It is to generate Bodhicitta (the mind of enlightenment). Like an image in a mirror, like a mirage in hot weather, like a shadow, like an echo, like the moon in water, one should generate the mind of Bodhi in this way.", "", "At that time, in the assembly, there was a Deva (celestial being) named Candra-vimalaprabha (Moon Pure Light Virtue), who had attained Avaivartika (non-retrogression). He asked Manjushri (Manjushri) the Dharma Prince, 'For what reason do Bodhisattvas (enlightening beings) practice the Bodhisattva path?'", "", "Manjushri said, 'You may ask the Bhagavan (World Honored One, Buddha) about this question.'", "", "The Buddha (Buddha) then told Manjushri, 'You should answer the question of the Deva Candra-vimalaprabha regarding the practice of Dharma.'", "", "Manjushri said to the Deva, 'You should listen carefully, and I will now explain it to you. Deva, you should know that the path of all Bodhisattvas is rooted in great compassion (Mahakaruna), and is based on all sentient beings.'", "", "The Deva asked, 'What is the root of the great compassion of Bodhisattvas?'", "", "Manjushri said, 'It is rooted in a straightforward mind.'", "", "He further asked, 'What is the root of a straightforward mind?'", "", "He answered, 'It is rooted in an equal mind towards all sentient beings.'", "", "He further asked, 'What is the root of an equal mind?'", "", "He answered, 'It is rooted in actions without discrimination.'", "", "He further asked, 'What is the root of actions without discrimination?'", "", "He answered, 'It is rooted in a deeply pure mind.'", "", "He further asked, 'What is the root of a deeply pure mind?'", "", "He answered, 'It is rooted in the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'", "", "He further asked, 'What is the root of the mind of Anuttara-samyak-sambodhi?'", "", "He answered, 'It is rooted in the Six Paramitas (perfections).'", "", "He further asked, 'What is the root of the Six Paramitas?'", "", "He answered, 'It is rooted in skillful wisdom.'", "", "He further asked, 'What is the root of skillful wisdom?'", "", "He answered, 'It is rooted in non-negligence.'", "", "He further asked, 'What is -------------------------------------------------------------------------------- 问：“三善行以何为本？” 答言：“以十善业道为本。” 又问：“十善业道以何为本？” 答言：“以摄六根为本。” 又问：“摄六根以何为本？” 答言：“以正忆念为本。” 又问：“正忆念以何为本？” 答言：“以正观为本。” 又问：“正观以何为本？” 答言：“以坚念不忘为本。”
Chinese
天子言：“文殊师利！菩萨有几心，能摄因、能摄果？” 文殊师利言：“天子！诸菩萨有四心，能摄因、能摄果。何等为四？一者初发心，二者行道心，三者不退转心，四者一生补处心。初发心，为行道心作因缘；行道心，为不退转心作因缘；不退转心，为一生补处心作因缘。 “复次，天子当知，初发心如种谷田中，行道心如谷子增长，不退转心如华果始成，补处心如花果有用。又初发心如车匠集材，行道心如釿治材木，不退转心如安施材木，一生补处心如车成运致。又初发心如月新生，行道心如月五日，不退转心如月十日，一生补处心如月十四日，如来智慧如月十五日。又初发心能过声闻地，行道心能过辟支佛地，不退转心能过不定地，一生补处心安住定地。又初发心如学初章，行道心如学第二章，不退转心如能以章为用，一生补 现代汉语译本 问：‘三种善行以什么为根本？’ 答：‘以十善业道为根本。’（十善业道：不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪欲、不嗔恚、不邪见） 又问：‘十善业道以什么为根本？’ 答：‘以摄持六根为根本。’（六根：眼、耳、鼻、舌、身、意） 又问：‘摄持六根以什么为根本？’ 答：‘以正确的忆念为根本。’ 又问：‘正确的忆念以什么为根本？’ 答：‘以正确的观察为根本。’ 又问：‘正确的观察以什么为根本？’ 答：‘以坚固的念头不忘失为根本。’ 天子说：‘文殊师利！（Manjusri）菩萨有几种心，能够摄持因，能够摄持果？’ 文殊师利说：‘天子！诸位菩萨有四种心，能够摄持因，能够摄持果。哪四种呢？一是初发心，二是行道心，三是不退转心，四是一生补处心。（一生补处：指下一生将成佛的菩萨）初发心，为行道心作因缘；行道心，为不退转心作因缘；不退转心，为一生补处心作因缘。’ ‘再次，天子应当知道，初发心如同在田中播种谷子，行道心如同谷子增长，不退转心如同花果开始形成，补处心如同花果可以利用。又初发心如同车匠收集木材，行道心如同用斧子加工木材，不退转心如同安装木材，一生补处心如同车子完成可以运输。又初发心如同新月诞生，行道心如同月亮五日，不退转心如同月亮十日，一生补处心如同月亮十四日，如来的智慧如同月亮十五日。又初发心能够超过声闻地，行道心能够超过辟支佛地，不退转心能够超过不定地，一生补处心安住在定地。又初发心如同学习第一章，行道心如同学习第二章，不退转心如同能够用所学章节，一生补’
English
English version Question: 'What is the basis of the three good deeds?' Answer: 'The basis is the Ten Wholesome Karmic Paths.' (Ten Wholesome Karmic Paths: Abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter, abstaining from greed, abstaining from anger, abstaining from wrong views) Question: 'What is the basis of the Ten Wholesome Karmic Paths?' Answer: 'The basis is controlling the six senses.' (Six senses: eye, ear, nose, tongue, body, mind) Question: 'What is the basis of controlling the six senses?' Answer: 'The basis is right mindfulness.' Question: 'What is the basis of right mindfulness?' Answer: 'The basis is right observation.' Question: 'What is the basis of right observation?' Answer: 'The basis is firm and unforgetting mindfulness.' The Deva said: 'Manjusri! (Manjusri) How many minds do Bodhisattvas have that can encompass cause and encompass effect?' Manjusri said: 'Deva! Bodhisattvas have four minds that can encompass cause and encompass effect. What are the four? First is the initial aspiration, second is the mind of practice, third is the non-retrogressing mind, and fourth is the one-lifetime-away-from-Buddhahood mind. (One-lifetime-away-from-Buddhahood: Refers to a Bodhisattva who will become a Buddha in the next life) The initial aspiration is the cause for the mind of practice; the mind of practice is the cause for the non-retrogressing mind; the non-retrogressing mind is the cause for the one-lifetime-away-from-Buddhahood mind.' 'Furthermore, Deva, you should know that the initial aspiration is like sowing seeds in a field, the mind of practice is like the growth of the seeds, the non-retrogressing mind is like the beginning of the formation of flowers and fruits, and the one-lifetime-away-from-Buddhahood mind is like the flowers and fruits being useful. Also, the initial aspiration is like a carpenter gathering materials, the mind of practice is like planing the wood with an axe, the non-retrogressing mind is like installing the wood, and the one-lifetime-away-from-Buddhahood mind is like the completed cart being able to transport. Also, the initial aspiration is like the birth of a new moon, the mind of practice is like the moon on the fifth day, the non-retrogressing mind is like the moon on the tenth day, the one-lifetime-away-from-Buddhahood mind is like the moon on the fourteenth day, and the wisdom of the Tathagata is like the moon on the fifteenth day. Also, the initial aspiration can surpass the Sravaka ground, the mind of practice can surpass the Pratyekabuddha ground, the non-retrogressing mind can surpass the uncertain ground, and the one-lifetime-away-from-Buddhahood mind abides in the fixed ground. Also, the initial aspiration is like learning the first chapter, the mind of practice is like learning the second chapter, the non-retrogressing mind is like being able to use the learned chapters, and the one-lifetime-away-from' --------------------------------------------------------------------------------
Chinese
处心如通达深经。又初发心从因生，行道心从智生，不退转心从断生，补处心从果生。又初发心因势力，行道心智势力，不退转心断势力，补处心果势力。又初发心如病者求药，行道心如分别药，不退转心如病服药，补处心如病得差。又初发心法王家生，行道心学法王法，不退转心能具足学法王法；补处心学法王法能得自在。” 尔时大众中，有天子名定光明主，不退转于阿耨多罗三藐三菩提。定光明主天子，语文殊师利法王子言：“何等是菩萨摩诃萨略道？以是略道，疾得阿耨多罗三藐三菩提。” 文殊师利言：“天子！菩萨摩诃萨略道有二，以是略道，疾得阿耨多罗三藐三菩提。何等为二？一者方便，二者慧。摄善法名为方便，分散诸法名为慧；又方便名为随众生行，慧名不转一切法相；方便名待应众生心，慧名不待一切法；方便名和合诸法，慧名舍离诸法；方便名起因缘，慧名灭因缘；方便名知分别诸法，慧名不分别法性；方便名庄严佛土，慧名庄严佛土无所分别；方便名知众生诸根利钝，慧名不得众生；方便名能至道场，慧名能得一切佛法。 “天子当知，菩萨摩诃萨复有二道，以是二道疾得阿耨多罗三藐三菩提。何等为二？一者助道，二者断道。助道者五波罗蜜，断道者般若波罗蜜。 现代汉语译本：用心就像通达深奥的经典一样。此外，初发心是从因缘生起的，行道心是从智慧生起的，不退转心是从断除烦恼生起的，补处心（指候补佛位菩萨的心）是从证得果位生起的。此外，初发心依靠的是因缘的力量，行道心依靠的是智慧的力量，不退转心依靠的是断除烦恼的力量，补处心依靠的是果位的力量。此外，初发心就像病人寻求药物，行道心就像辨别药物，不退转心就像病人服用药物，补处心就像病人痊愈。此外，初发心是在法王（指佛）的家中诞生，行道心是学习法王的教法，不退转心是能够完全地学习法王的教法；补处心是学习法王的教法并能获得自在。 当时，大众中有一位天子，名叫定光明主（Ding Guangmingzhu），他对阿耨多罗三藐三菩提（Anuoduoluosanmiaosanputi，无上正等正觉）已经不会退转。定光明主天子问文殊师利（Wenshushili）法王子说：‘什么是菩萨摩诃萨（Pusa Mohesa，大菩萨）的简要修行之道？通过这个简要的修行之道，可以迅速地证得阿耨多罗三藐三菩提。’ 文殊师利说：‘天子！菩萨摩诃萨的简要修行之道有两种，通过这两种简要的修行之道，可以迅速地证得阿耨多罗三藐三菩提。哪两种呢？一是方便，二是智慧。摄取善法叫做方便，分散执着于诸法叫做智慧；此外，方便叫做随顺众生的行为，智慧叫做不转变一切法的表相；方便叫做等待和回应众生的心，智慧叫做不依赖一切法；方便叫做和合诸法，智慧叫做舍离诸法；方便叫做生起因缘，智慧叫做灭除因缘；方便叫做知晓和分别诸法，智慧叫做不分别法性；方便叫做庄严佛土，智慧叫做庄严佛土而不作任何分别；方便叫做知晓众生诸根的利钝，智慧叫做不执着于众生；方便叫做能够到达道场，智慧叫做能够证得一切佛法。’ ‘天子，你应该知道，菩萨摩诃萨还有两种修行之道，通过这两种修行之道可以迅速地证得阿耨多罗三藐三菩提。哪两种呢？一是助道，二是断道。助道指的是五波罗蜜（Wuboluomi，五度），断道指的是般若波罗蜜（Boreboluomi，智慧度）。’