English
English version: ‘The extinction of all ‘arising’ is the abiding in the Bodhicitta (mind of enlightenment). Therefore, Manjushri! All Bodhisattva-Mahasattvas (Great Bodhisattvas) transcend all ‘arising’; this is the abiding in the mind of aspiration. Manjushri! No ‘arising’ is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta have nothing to abide in; this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta have no obstacles to abide in; this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta abide in suchness (Dharmata, the nature of Dharma); this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta do not cling to all Dharmas (teachings); this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta do not destroy Suchness (Tathata, the true reality); this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta neither move, nor increase, nor differ, nor are one; this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta, like an image in a mirror, like a mirage in hot weather, like a shadow, like an echo, like empty space, like the moon in water, should thus aspire to abide in the Bodhicitta.’ At that time, in the assembly, there was a Deva (celestial being) named Moon Pure Light Virtue, who had attained the irreversible Anuttara-samyak-sambodhi-citta (unexcelled, right and perfect enlightenment mind). He asked Manjushri, ‘What Dharma (teaching) do the Bodhisattva-Mahasattvas initially contemplate in order to practice the Bodhisattva path? Upon what Dharma do they rely in order to practice the Bodhisattva path?’ Manjushri replied, ‘Deva! The practice of the Bodhisattva-Mahasattvas is rooted in great compassion (Mahakaruna, great compassion) for all sentient beings.’ The Deva then asked Manjushri, ‘What is the root of the great compassion of the Bodhisattva-Mahasattvas?’ Manjushri replied, ‘Deva! The great compassion of the Bodhisattva-Mahasattvas is rooted in an upright mind.’ The Deva then asked Manjushri, ‘What is the root of the upright mind of the Bodhisattva-Mahasattvas?’ Manjushri replied, ‘Deva! The upright mind of the Bodhisattva-Mahasattvas is rooted in an equal mind towards all sentient beings.’ The Deva then asked Manjushri, ‘What is the root of the equal mind of the Bodhisattva-Mahasattvas towards all sentient beings?’ --------------------------------------------------------------------------------
Chinese
文殊师利答言：“天子！诸菩萨摩诃萨于一切众生平等心，以无异离异行为本。” 天子又问文殊师利：“诸菩萨摩诃萨无异离异行，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨无异离异行，以深净心为本。” 天子又问文殊师利：“诸菩萨摩诃萨深净心，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨深净心，以阿耨多罗三藐三菩提心为本。” 天子又问文殊师利：“诸菩萨摩诃萨阿耨多罗三藐三菩提心，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨阿耨多罗三藐三菩提心，以六波罗蜜为本。” 天子又问文殊师利：“诸菩萨摩诃萨六波罗蜜，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨六波罗蜜，以方便慧为本。” 天子又问文殊师利：“诸菩萨摩诃萨方便慧，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨方便慧，以不放逸为本。” 天子又问文殊师利：“诸菩萨摩诃萨不放逸，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨不放逸，以三善行为本。” 天子又问文殊师利：“诸菩萨摩诃萨三善行，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨三善行， 现代汉语译本 文殊师利（Manjushri）回答说：‘天子！诸位菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）以对一切众生持有平等心，以没有差异和分别的行为作为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨没有差异和分别的行为，以什么作为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨没有差异和分别的行为，以深邃清净的心作为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨深邃清净的心，以什么作为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨深邃清净的心，以阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）作为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨阿耨多罗三藐三菩提心，以什么作为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨阿耨多罗三藐三菩提心，以六波罗蜜（six paramitas，六种到达彼岸的方法，即布施、持戒、忍辱、精进、禅定、智慧）作为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨六波罗蜜，以什么作为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨六波罗蜜，以方便慧（skillful means and wisdom）作为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨方便慧，以什么作为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨方便慧，以不放逸（non-negligence）作为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨不放逸，以什么作为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨不放逸，以三善行（three good deeds）作为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨三善行，以什么作为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨三善行，
English
English version Manjushri (Manjushri) replied: 'O Son of Heaven! All the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) take the equality of mind towards all sentient beings, and actions without difference or separation, as their foundation.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their actions without difference or separation?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take a profound and pure mind as the foundation for their actions without difference or separation.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their profound and pure mind?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take the anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment) as the foundation for their profound and pure mind.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their anuttara-samyak-sambodhi-citta?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take the six paramitas (six paramitas, the six perfections: generosity, morality, patience, diligence, concentration, and wisdom) as the foundation for their anuttara-samyak-sambodhi-citta.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their six paramitas?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take skillful means and wisdom (skillful means and wisdom) as the foundation for their six paramitas.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their skillful means and wisdom?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take non-negligence (non-negligence) as the foundation for their skillful means and wisdom.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their non-negligence?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take the three good deeds (three good deeds) as the foundation for their non-negligence.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their three good deeds?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take the three good deeds -------------------------------------------------------------------------------- 以十善业道为本。”
Chinese
天子又问文殊师利：“诸菩萨摩诃萨十善业道，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨十善业道，以持戒为本。” 天子又问文殊师利：“诸菩萨摩诃萨持戒，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨持戒，以正忆念为本。” 天子又问文殊师利：“诸菩萨摩诃萨正忆念，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨正忆念，以正观为本。” 天子又问文殊师利：“诸菩萨摩诃萨正观，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨正观，以坚念不忘为本。” 天子又问文殊师利：“诸菩萨摩诃萨有几种心，能成就因、能成就果？” 文殊师利答言：“天子！诸菩萨摩诃萨有四种心，能成就因、能成就果。何等为四：一者、初发心；二者、行发心；三者、不退发心；四者、一生补处发心。 “复次，天子！初发心如种种子，第二行发心如牙生增长，第三不退发心如茎、叶、华、果初始成就，第四一生补处发心如果等有用。 “复次，天子！初发心如车匠集材智，第二行发心如斫治材木净智，第三不退发心如安施材木智，第四一生补处发心如车成运载智。 “复次， 现代汉语译本：以十善业道为根本。 天子又问文殊师利（Manjushri，智慧的象征）菩萨：‘诸位菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）的十善业道，以什么为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨的十善业道，以持戒为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨持戒，以什么为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨持戒，以正忆念为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨正忆念，以什么为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨正忆念，以正观为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨正观，以什么为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨正观，以坚念不忘为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨有几种心，能成就因，能成就果？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨有四种心，能成就因，能成就果。哪四种呢？第一是初发心；第二是行发心；第三是不退发心；第四是一生补处发心。 ‘再者，天子！初发心就像播下种子，第二行发心就像种子发芽生长，第三不退发心就像茎、叶、花、果开始成就，第四一生补处发心就像果实成熟可以利用。 ‘再者，天子！初发心就像车匠收集木材的智慧，第二行发心就像砍削整治木材的清净智慧，第三不退发心就像安装施放木材的智慧，第四一生补处发心就像车子完成可以运载的智慧。 ‘再者，
English
English version: Based on the Ten Wholesome Paths of Action. The Deva (Celestial being) then asked Manjushri (symbol of wisdom): 'What is the basis of the Ten Wholesome Paths of Action for all Bodhisattva-Mahasattvas (Great Bodhisattvas)?' Manjushri replied: 'Deva! The basis of the Ten Wholesome Paths of Action for all Bodhisattva-Mahasattvas is upholding the precepts (morality).' The Deva then asked Manjushri: 'What is the basis for all Bodhisattva-Mahasattvas upholding the precepts?' Manjushri replied: 'Deva! The basis for all Bodhisattva-Mahasattvas upholding the precepts is right mindfulness.' The Deva then asked Manjushri: 'What is the basis for all Bodhisattva-Mahasattvas' right mindfulness?' Manjushri replied: 'Deva! The basis for all Bodhisattva-Mahasattvas' right mindfulness is right contemplation.' The Deva then asked Manjushri: 'What is the basis for all Bodhisattva-Mahasattvas' right contemplation?' Manjushri replied: 'Deva! The basis for all Bodhisattva-Mahasattvas' right contemplation is firm and unforgetting remembrance.' The Deva then asked Manjushri: 'How many kinds of minds do all Bodhisattva-Mahasattvas have that can accomplish the cause and accomplish the effect?' Manjushri replied: 'Deva! All Bodhisattva-Mahasattvas have four kinds of minds that can accomplish the cause and accomplish the effect. What are the four? First, the initial aspiration; second, the practice aspiration; third, the non-retreating aspiration; and fourth, the one-lifetime-to-succession aspiration (the aspiration to become a Buddha in one lifetime).' 'Furthermore, Deva! The initial aspiration is like planting a seed; the second, the practice aspiration, is like the seed sprouting and growing; the third, the non-retreating aspiration, is like the stem, leaves, flowers, and fruits beginning to be accomplished; and the fourth, the one-lifetime-to-succession aspiration, is like the fruit being ripe and useful.' 'Furthermore, Deva! The initial aspiration is like a cartwright gathering materials with wisdom; the second, the practice aspiration, is like cutting and preparing the wood with pure wisdom; the third, the non-retreating aspiration, is like installing and applying the wood with wisdom; and the fourth, the one-lifetime-to-succession aspiration, is like the cart being completed and able to carry loads with wisdom.' 'Furthermore,' --------------------------------------------------------------------------------
Chinese
天子！初发心如月始生，第二行发心如月五日，第三不退发心如月十日，第四一生补处发心如月十四日，如来智慧如月十五日。 “复次，天子！初发心能过声闻地，第二行发心能过辟支佛地，第三不退发心能过不定地，第四一生补处发心安住定地。 “复次，天子！初发心如学初章智，第二行发心如差别诸章智，第三不退发心如算数智，第四一生补处发心如通达诸论智。 “复次，天子！初发心从因生，第二行发心从智生，第三不退发心从断生，第四一生补处发心从果生。 “复次，天子！初发心因摄，第二行发心智摄，第三不退发心断摄，第四一生补处发心果摄。 “复次，天子！初发心因生，第二行发心智生，第三不退发心断生，第四一生补处发心果生。 “复次，天子！初发心因差别分，第二行发心智差别分，第三不退发心断差别分，第四一生补处发心果差别分。 “复次，天子！初发心如取药草方便，第二行发心如分别药草方便，第三不退发心如病服药方便，第四一生补处发心如病得差方便。 “复次，天子，初发心学法王家生，第二行发心学法王法，第三不退发心能具足学法王法，第四一生补处发心学法王法能得自在。” 尔时，大众中有天子 现代汉语译本： 天子啊！最初发菩提心就像新生的月亮，第二阶段的修行发心就像农历初五的月亮，第三阶段的不退转发心就像农历初十的月亮，第四阶段的一生补处菩萨的发心就像农历十四的月亮，如来的智慧就像农历十五的满月。 ‘再者，天子！最初发菩提心能够超越声闻（Śrāvaka）[听闻佛法而证悟的修行者]的境界，第二阶段的修行发心能够超越辟支佛（Pratyekabuddha）[无师自悟的修行者]的境界，第三阶段的不退转发心能够超越不定地，第四阶段的一生补处菩萨的发心安住在定地。’ ‘再者，天子！最初发菩提心就像学习最初的章节智慧，第二阶段的修行发心就像分别各种章节的智慧，第三阶段的不退转发心就像算数般的智慧，第四阶段的一生补处菩萨的发心就像通达各种论典的智慧。’ ‘再者，天子！最初发菩提心从因生起，第二阶段的修行发心从智慧生起，第三阶段的不退转发心从断除烦恼生起，第四阶段的一生补处菩萨的发心从果位生起。’ ‘再者，天子！最初发菩提心被因所摄持，第二阶段的修行发心被智慧所摄持，第三阶段的不退转发心被断除烦恼所摄持，第四阶段的一生补处菩萨的发心被果位所摄持。’ ‘再者，天子！最初发菩提心因生，第二阶段的修行发心智生，第三阶段的不退转发心断生，第四阶段的一生补处菩萨的发心果生。 ‘再者，天子！最初发菩提心是因的差别分，第二阶段的修行发心是智的差别分，第三阶段的不退转发心是断的差别分，第四阶段的一生补处菩萨的发心是果的差别分。’ ‘再者，天子！最初发菩提心就像采取药草的方便，第二阶段的修行发心就像分别药草的方便，第三阶段的不退转发心就像生病服药的方便，第四阶段的一生补处菩萨的发心就像病愈痊愈的方便。’ ‘再者，天子！最初发菩提心是学习法王[佛]家的出生，第二阶段的修行发心是学习法王的教法，第三阶段的不退转发心能够具足学习法王的教法，第四阶段的一生补处菩萨的发心学习法王的教法能够得到自在。’ 当时，大众中有一位天子