English
English version: The mind is like thoroughly understanding profound scriptures. Furthermore, the initial aspiration arises from causes, the mind of practice arises from wisdom, the non-retrogressing mind arises from severance, and the mind of a Bodhisattva destined for Buddhahood arises from fruition. Moreover, the initial aspiration relies on the power of causes, the mind of practice relies on the power of wisdom, the non-retrogressing mind relies on the power of severance, and the mind of a Bodhisattva destined for Buddhahood relies on the power of fruition. Furthermore, the initial aspiration is like a sick person seeking medicine, the mind of practice is like distinguishing medicine, the non-retrogressing mind is like a sick person taking medicine, and the mind of a Bodhisattva destined for Buddhahood is like a sick person being cured. Furthermore, the initial aspiration is born in the family of the Dharma King (referring to the Buddha), the mind of practice learns the Dharma King's teachings, the non-retrogressing mind is able to fully learn the Dharma King's teachings; the mind of a Bodhisattva destined for Buddhahood learns the Dharma King's teachings and is able to attain freedom. At that time, among the assembly, there was a Deva (celestial being) named Ding Guangmingzhu, who would not regress from Anuttara-samyak-sambodhi (Anuoduoluosanmiaosanputi, unsurpassed perfect enlightenment). The Deva Ding Guangmingzhu spoke to the Dharma Prince Manjushri (Wenshushili), saying, 'What is the concise path of a Bodhisattva-Mahasattva (Pusa Mohesa, great Bodhisattva)? By means of this concise path, one can quickly attain Anuttara-samyak-sambodhi.' Manjushri said, 'Deva! The concise path of a Bodhisattva-Mahasattva has two aspects. By means of these two concise paths, one can quickly attain Anuttara-samyak-sambodhi. What are the two? One is skillful means, and the other is wisdom. Gathering good Dharmas is called skillful means, dispersing attachment to all Dharmas is called wisdom; furthermore, skillful means is called following the conduct of sentient beings, wisdom is called not transforming the characteristics of all Dharmas; skillful means is called awaiting and responding to the minds of sentient beings, wisdom is called not relying on all Dharmas; skillful means is called harmonizing all Dharmas, wisdom is called abandoning all Dharmas; skillful means is called arising causes and conditions, wisdom is called extinguishing causes and conditions; skillful means is called knowing and distinguishing all Dharmas, wisdom is called not distinguishing the nature of Dharmas; skillful means is called adorning the Buddha-land, wisdom is called adorning the Buddha-land without any distinctions; skillful means is called knowing the sharpness and dullness of the faculties of sentient beings, wisdom is called not clinging to sentient beings; skillful means is called being able to reach the Bodhi-field, wisdom is called being able to attain all Buddha-Dharmas.' 'Deva, you should know that a Bodhisattva-Mahasattva also has two paths, by means of these two paths one can quickly attain Anuttara-samyak-sambodhi. What are the two? One is the aiding path, and the other is the severing path. The aiding path refers to the five Paramitas (Wuboluomi, perfections), and the severing path refers to the Prajna-paramita (Boreboluomi, perfection of wisdom).' --------------------------------------------------------------------------------
Chinese
“复有二道。何等为二？一者有系道，二者无系道。有系道者五波罗蜜，无系道者般若波罗蜜。 “复有二道，一者有量道，二者无量道。有量道者取相分别，无量道者不取相分别。 “复有二道，一者智道，二者断道。智道者，初地至七地，断道者，八地至十地。” 尔时会中有菩萨名随智勇行，问文殊师利法王子言：“何谓为菩萨义？何谓为菩萨智？” 文殊师利言：“善男子！义名无用，智名有用。何谓义名无用？义是无为，无为法于法无用、非用。又义者，非染相、非离相，是义于法无用非用。又义不增不减，于法无用非用。天子，何谓为智？智是忍道，是心所用非无用。是故，智名有用非无用。智功归于断，是故智名有用非无用。智名善知五阴、十二入、十八界、十二因缘，是处非处，是故智名有用非无用。 “复次，天子，诸菩萨有十智。何等为十？一者因智，二者果智，三者义智，四者方便智，五者慧智，六者摄智，七者波罗蜜智，八者大悲智，九者成就众生智，十者不着一切法智。 “复次，天子！诸菩萨有十发。何等为十？一者身发，欲令众生身业清净故；二者口发，欲令众生口业清净故；三者意发，欲令众生意业清净故；四者内发，一切内物不贪着 现代汉语译本 ‘又有两种道。哪两种？一是“有系道”，二是“无系道”。“有系道”指的是五波罗蜜（Five Pāramitās，布施、持戒、忍辱、精进、禅定），“无系道”指的是般若波罗蜜（Prajñā-pāramitā，智慧的完成）。’ ‘又有两种道，一是“有量道”，二是“无量道”。“有量道”指的是取相分别，“无量道”指的是不取相分别。’ ‘又有两种道，一是“智道”，二是“断道”。“智道”指的是初地到七地，“断道”指的是八地到十地。’ 当时，会中有一位菩萨，名叫随智勇行，问文殊师利（Mañjuśrī）法王子说：‘什么是菩萨的“义”？什么是菩萨的“智”？’ 文殊师利说：‘善男子！“义”名为无用，“智”名为有用。为什么说“义”名为无用呢？因为“义”是无为，无为法对于诸法来说是无用、非用的。而且，“义”是不染着于相，也不脱离于相，这样的“义”对于诸法来说是无用、非用的。而且，“义”不增不减，对于诸法来说是无用、非用的。天子，为什么说“智”是有用的呢？因为“智”是忍道，是心所起的作用，不是无用的。所以，“智”名为有用，不是无用的。“智”的功用归于断除烦恼，所以“智”名为有用，不是无用的。“智”名为善于了知五阴（Skandha，色、受、想、行、识）、十二入（Āyatana，眼、耳、鼻、舌、身、意及其对应的六尘）、十八界（Dhātu，六根、六尘、六识）、十二因缘（Dvādaśāṅga-pratītyasamutpāda，无明、行、识、名色、六入、触、受、爱、取、有、生、老死），以及是处非处，所以“智”名为有用，不是无用的。’ ‘再者，天子，诸位菩萨有十种智。是哪十种呢？一是因智，二是果智，三是义智，四是方便智，五是慧智，六是摄智，七是波罗蜜智，八是大悲智，九是成就众生智，十是不着一切法智。’ ‘再者，天子！诸位菩萨有十种发心。是哪十种呢？一是身发，为了使众生的身业清净；二是口发，为了使众生的口业清净；三是意发，为了使众生的意业清净；四是内发，对于一切内物不贪着。
English
English version ‘Again, there are two paths. What are the two? One is the 'path with attachment,' and the other is the 'path without attachment.' The 'path with attachment' refers to the five Pāramitās (布施, Dāna; 持戒, Śīla; 忍辱, Kṣānti; 精进, Vīrya; 禅定, Dhyāna), and the 'path without attachment' refers to Prajñā-pāramitā (般若波羅蜜, Perfection of Wisdom).’ ‘Again, there are two paths, one is the 'path with measure,' and the other is the 'path without measure.' The 'path with measure' refers to grasping at characteristics and making distinctions, and the 'path without measure' refers to not grasping at characteristics and not making distinctions.’ ‘Again, there are two paths, one is the 'path of wisdom,' and the other is the 'path of severance.' The 'path of wisdom' refers to the first to the seventh Bhūmi (地, stages of Bodhisattva's path), and the 'path of severance' refers to the eighth to the tenth Bhūmi.’ At that time, in the assembly, there was a Bodhisattva named Suizhiyongxing, who asked Mañjuśrī (文殊師利) Dharma Prince, ‘What is meant by the 'meaning' of a Bodhisattva? What is meant by the 'wisdom' of a Bodhisattva?’ Mañjuśrī said, ‘Good man! 'Meaning' is called useless, and 'wisdom' is called useful. Why is 'meaning' called useless? Because 'meaning' is unconditioned (Asamskrita), and unconditioned Dharma is useless and non-useful for all Dharmas. Moreover, 'meaning' is neither attached to characteristics nor detached from characteristics; such 'meaning' is useless and non-useful for all Dharmas. Moreover, 'meaning' neither increases nor decreases; it is useless and non-useful for all Dharmas. Son of heaven, why is 'wisdom' called useful? Because 'wisdom' is the path of forbearance, it is the function of the mind, not useless. Therefore, 'wisdom' is called useful, not useless. The merit of 'wisdom' returns to severance, therefore 'wisdom' is called useful, not useless. 'Wisdom' is called skillful knowledge of the five Skandhas (五陰, aggregates of existence: form, sensation, perception, volition, and consciousness), the twelve Āyatanas (十二入, sense bases: six internal and six external), the eighteen Dhātus (十八界, elements of existence: six sense organs, six sense objects, and six consciousnesses), the twelve links of dependent origination (十二因緣, ignorance, volitional action, consciousness, name and form, six sense organs, contact, sensation, craving, grasping, becoming, birth, old age and death), and what is appropriate and inappropriate; therefore, 'wisdom' is called useful, not useless.’ ‘Furthermore, son of heaven, all Bodhisattvas have ten kinds of wisdom. What are the ten? First is the wisdom of cause, second is the wisdom of effect, third is the wisdom of meaning, fourth is the wisdom of skillful means, fifth is the wisdom of insight, sixth is the wisdom of gathering, seventh is the wisdom of Pāramitā, eighth is the wisdom of great compassion, ninth is the wisdom of accomplishing sentient beings, and tenth is the wisdom of non-attachment to all Dharmas.’ ‘Furthermore, son of heaven! All Bodhisattvas have ten kinds of aspiration. What are the ten? First is the aspiration of body, to purify the bodily karma of sentient beings; second is the aspiration of speech, to purify the verbal karma of sentient beings; third is the aspiration of mind, to purify the mental karma of sentient beings; fourth is the internal aspiration, not to be attached to any internal things. --------------------------------------------------------------------------------
Chinese
故；五者外发，欲令众生住正行故；六者智发，具足佛智故；七者慈发，念一切功德庄严故；八者众生成熟发，守护智慧药故；九者有为智发，具足定聚故；十者无为智发，心不着三界故。 “复次，天子！诸菩萨有十行。何等为十？一者波罗蜜行，二者摄行，三者慧行，四者方便行，五者大悲行，六者求助慧法行，七者求智法行，八者心清净行，九者观诸谛行，十者一切所爱无贪着行。 “复次，天子！诸菩萨复有十思惟尽。何等为十？一者思惟事尽，二者思惟受尽，三者思惟法尽，四者思惟烦恼尽，五者思惟见尽，六者思惟邪尽，七者思惟爱尽，八者思惟不着尽，九者思惟结使尽，十者思惟着道场行尽。 “复次，天子！诸菩萨复有十治法。何等为十？一者治悭贪心，雨布施雨故；二者治破戒心，三法清净故；三者治瞋恚心修行慈忍故；四者治懈怠心，求佛法无厌故；五者治不善觉观心，得禅定解脱自在故；六者治愚痴心，生助决定般若波罗蜜法故；七者治诸烦恼心，生助道法故；八者治颠倒道心，修助四谛法故；九者治心时、非时自在行故；十者治我观无我法故。 “复次，天子！诸菩萨复有十善地。何等为十？一者，身善离身三恶故；二者，口善离口四恶故；三者，意善离心三恶故 现代汉语译本 所以，第五种是外发，为了让众生安住于正行；第六种是智发，具足佛的智慧；第七种是慈发，忆念一切功德的庄严；第八种是众生成熟发，守护智慧的良药；第九种是有为智发，具足禅定的聚集；第十种是无为智发，内心不执着于三界。 ‘再者，天子！诸菩萨有十种行。是哪十种呢？第一种是波罗蜜行（到达彼岸的修行），第二种是摄行（摄取众生的修行），第三种是慧行（智慧的修行），第四种是方便行（善巧方便的修行），第五种是大悲行（大慈大悲的修行），第六种是求助慧法行（寻求帮助智慧之法的修行），第七种是求智法行（寻求智慧之法的修行），第八种是心清净行（内心清净的修行），第九种是观诸谛行（观察诸种真谛的修行），第十种是一切所爱无贪着行（对于一切所爱之物没有贪恋执着的修行）。’ ‘再者，天子！诸菩萨又有十种思惟的止息。是哪十种呢？第一种是思惟事尽（对事物的思惟止息），第二种是思惟受尽（对感受的思惟止息），第三种是思惟法尽（对法的思惟止息），第四种是思惟烦恼尽（对烦恼的思惟止息），第五种是思惟见尽（对见解的思惟止息），第六种是思惟邪尽（对邪见的思惟止息），第七种是思惟爱尽（对爱欲的思惟止息），第八种是思惟不着尽（对不执着的思惟止息），第九种是思惟结使尽（对烦恼束缚的思惟止息），第十种是思惟着道场行尽（对执着于道场修行的思惟止息）。’ ‘再者，天子！诸菩萨又有十种对治法。是哪十种呢？第一种是对治悭贪之心，降下布施之雨的缘故；第二种是对治破戒之心，三法清净的缘故；第三种是对治嗔恚之心，修行慈悲忍辱的缘故；第四种是对治懈怠之心，寻求佛法没有厌足的缘故；第五种是对治不善觉观之心，得到禅定解脱自在的缘故；第六种是对治愚痴之心，生起帮助决定般若波罗蜜（智慧到达彼岸）之法的缘故；第七种是对治诸种烦恼之心，生起帮助道法（通往觉悟的道路）的缘故；第八种是对治颠倒之道心，修习帮助四谛法（四圣谛）的缘故；第九种是对治心随时、非时自在行（内心随时随地自在修行）的缘故；第十种是对治我观（对自我的执着）而修习无我之法的缘故。’ ‘再者，天子！诸菩萨又有十种善地。是哪十种呢？第一种是，身善，远离身体的三种恶行（杀生、偷盗、邪淫）的缘故；第二种是，口善，远离口头的四种恶行（妄语、两舌、恶口、绮语）的缘故；第三种是，意善，远离内心的三种恶行（贪欲、嗔恚、邪见）的缘故。