English
English version: O Prince! The initial arising of the aspiration for enlightenment is like the newly born moon. The second stage of practice, the arising of aspiration, is like the moon on the fifth day of the lunar month. The third, the non-retrogressing aspiration, is like the moon on the tenth day. The fourth, the aspiration of a Bodhisattva destined for one more life [before Buddhahood] (Ekajātipratibaddha), is like the moon on the fourteenth day. The wisdom of the Tathāgata [the thus-gone one, an epithet of the Buddha] is like the full moon on the fifteenth day. ‘Furthermore, O Prince! The initial arising of the aspiration for enlightenment can surpass the level of a Śrāvaka [hearer, a disciple who attains liberation through listening to the Buddha's teachings]. The second stage of practice, the arising of aspiration, can surpass the level of a Pratyekabuddha [solitary Buddha, one who attains enlightenment independently]. The third, the non-retrogressing aspiration, can surpass the stage of uncertainty. The fourth, the aspiration of a Bodhisattva destined for one more life, dwells in the stage of certainty.’ ‘Furthermore, O Prince! The initial arising of the aspiration for enlightenment is like learning the wisdom of the initial chapters. The second stage of practice, the arising of aspiration, is like distinguishing the wisdom of various chapters. The third, the non-retrogressing aspiration, is like the wisdom of calculation. The fourth, the aspiration of a Bodhisattva destined for one more life, is like the wisdom of thoroughly understanding various treatises.’ ‘Furthermore, O Prince! The initial arising of the aspiration for enlightenment arises from cause. The second stage of practice, the arising of aspiration, arises from wisdom. The third, the non-retrogressing aspiration, arises from cessation [of afflictions]. The fourth, the aspiration of a Bodhisattva destined for one more life, arises from fruition.’ ‘Furthermore, O Prince! The initial arising of the aspiration for enlightenment is encompassed by cause. The second stage of practice, the arising of aspiration, is encompassed by wisdom. The third, the non-retrogressing aspiration, is encompassed by cessation. The fourth, the aspiration of a Bodhisattva destined for one more life, is encompassed by fruition.’ ‘Furthermore, O Prince! The initial arising of the aspiration for enlightenment arises from cause. The second stage of practice, the arising of aspiration, arises from wisdom. The third, the non-retrogressing aspiration, arises from cessation. The fourth, the aspiration of a Bodhisattva destined for one more life, arises from fruition.’ ‘Furthermore, O Prince! The initial arising of the aspiration for enlightenment is the differentiated aspect of cause. The second stage of practice, the arising of aspiration, is the differentiated aspect of wisdom. The third, the non-retrogressing aspiration, is the differentiated aspect of cessation. The fourth, the aspiration of a Bodhisattva destined for one more life, is the differentiated aspect of fruition.’ ‘Furthermore, O Prince! The initial arising of the aspiration for enlightenment is like the skillful means of obtaining medicinal herbs. The second stage of practice, the arising of aspiration, is like the skillful means of distinguishing medicinal herbs. The third, the non-retrogressing aspiration, is like the skillful means of taking medicine when sick. The fourth, the aspiration of a Bodhisattva destined for one more life, is like the skillful means of recovering from illness.’ ‘Furthermore, O Prince! The initial arising of the aspiration for enlightenment is like being born into the family of the Dharma King [Buddha]. The second stage of practice, the arising of aspiration, is like learning the Dharma of the Dharma King. The third, the non-retrogressing aspiration, is able to fully learn the Dharma of the Dharma King. The fourth, the aspiration of a Bodhisattva destined for one more life, learning the Dharma of the Dharma King is able to attain freedom.’ At that time, among the assembly, there was a Prince --------------------------------------------------------------------------------
Chinese
名定光明主，不退阿耨多罗三藐三菩提心，时定光明主天子问文殊师利法王子言：“何等是诸菩萨摩诃萨毕竟略道？诸菩萨摩诃萨以是略道，疾得阿耨多罗三藐三菩提。” 文殊师利答言：“天子！诸菩萨摩诃萨略道有二种，诸菩萨摩诃萨以是二道，疾得阿耨多罗三藐三菩提。何等为二？一者、方便道；二者、慧道。方便者知摄善法，智慧者如实知诸法智，又方便者观诸众生，智慧者离诸法智；又方便者知诸法相应，智慧者知诸法不相应智；又方便者观因道，智慧者灭因道智；又方便者知诸法差别，智慧者知诸法无差别智；又方便者庄严佛土，智慧者庄严佛土平等无差别智；又方便者入众生诸根行，智慧者不见众生智；又方便者得至道场，智慧者能证一切佛菩提法智。 “复次，天子！诸菩萨摩诃萨，复有二种略道，诸菩萨摩诃萨以是二道，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。 “复有二种略道。何等为二：一者、有碍道；二者、无碍道。有碍道者五波罗蜜，无碍道者般若波罗蜜。 “复有二种略道。何等为二？一者、有漏道；二者、无漏道。有漏道者五波罗蜜，无漏道者般若波罗蜜。 “复有二种略道。何等为二？ 现代汉语译本：名定光明主（Namadingguangmingzhu），不退转于阿耨多罗三藐三菩提心，当时定光明主天子问文殊师利（Wenshushili）法王子说：‘什么是诸位菩萨摩诃萨（Pusa Mohesa）的究竟简要之道？诸位菩萨摩诃萨通过这些简要之道，能够迅速证得阿耨多罗三藐三菩提（Anuoduoluosanmiaosanputi）。’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨的简要之道有两种，诸位菩萨摩诃萨通过这两种道，能够迅速证得阿耨多罗三藐三菩提。哪两种呢？一是方便道；二是智慧道。方便是指了解如何摄取善法，智慧是指如实地了解诸法的智慧。方便是指观察诸位众生，智慧是指脱离诸法之智；方便是指了解诸法相应，智慧是指了解诸法不相应之智；方便是指观察因道，智慧是指灭除因道之智；方便是指了解诸法的差别，智慧是指了解诸法无差别之智；方便是指庄严佛土，智慧是指庄严佛土平等无差别之智；方便是指进入众生诸根的行持，智慧是指不见众生之智；方便是指能够到达道场，智慧是指能够证得一切佛菩提法之智。’ ‘再次，天子！诸位菩萨摩诃萨，还有两种简要之道，诸位菩萨摩诃萨通过这两种道，能够迅速证得阿耨多罗三藐三菩提。哪两种呢？一是助道；二是断道。助道是指五波罗蜜（Wuboluomi），断道是指般若波罗蜜（Boreboluomi）。’ ‘还有两种简要之道。哪两种呢？一是有碍道；二是无碍道。有碍道是指五波罗蜜，无碍道是指般若波罗蜜。’ ‘还有两种简要之道。哪两种呢？一是有漏道；二是无漏道。有漏道是指五波罗蜜，无漏道是指般若波罗蜜。’ ‘还有两种简要之道。哪两种呢？’
English
English version: Then the celestial being Named Light Determiner, who was irreversible in his mind toward Anuttara-samyak-sambodhi, asked Manjushri (Wenshushili), the Dharma Prince: 'What are the ultimate concise paths for all Bodhisattva-Mahasattvas (Pusa Mohesa)? By means of these concise paths, Bodhisattva-Mahasattvas can quickly attain Anuttara-samyak-sambodhi (Anuoduoluosanmiaosanputi).' Manjushri replied: 'Celestial being! There are two kinds of concise paths for Bodhisattva-Mahasattvas. By means of these two paths, Bodhisattva-Mahasattvas can quickly attain Anuttara-samyak-sambodhi. What are the two? The first is the path of skillful means; the second is the path of wisdom. Skillful means is knowing how to gather good dharmas; wisdom is knowing the wisdom of all dharmas as they truly are. Furthermore, skillful means is observing all sentient beings; wisdom is being apart from the wisdom of all dharmas. Furthermore, skillful means is knowing the correspondence of all dharmas; wisdom is knowing the wisdom of the non-correspondence of all dharmas. Furthermore, skillful means is observing the path of causes; wisdom is the wisdom of extinguishing the path of causes. Furthermore, skillful means is knowing the differences of all dharmas; wisdom is knowing the wisdom of the non-difference of all dharmas. Furthermore, skillful means is adorning the Buddha-lands; wisdom is the wisdom of adorning the Buddha-lands with equality and non-difference. Furthermore, skillful means is entering into the practices of the faculties of sentient beings; wisdom is not seeing sentient beings. Furthermore, skillful means is attaining the Bodhimanda; wisdom is being able to realize the wisdom of all Buddha-Bodhi dharmas.' 'Furthermore, celestial being! Bodhisattva-Mahasattvas also have two kinds of concise paths. By means of these two paths, Bodhisattva-Mahasattvas can quickly attain Anuttara-samyak-sambodhi. What are the two? The first is the auxiliary path; the second is the path of severance. The auxiliary path is the five Paramitas (Wuboluomi); the path of severance is the Prajna-paramita (Boreboluomi).' 'There are also two kinds of concise paths. What are the two? The first is the obstructed path; the second is the unobstructed path. The obstructed path is the five Paramitas; the unobstructed path is the Prajna-paramita.' 'There are also two kinds of concise paths. What are the two? The first is the path of outflows; the second is the path of no outflows. The path of outflows is the five Paramitas; the path of no outflows is the Prajna-paramita.' 'There are also two kinds of concise paths. What are the two?' --------------------------------------------------------------------------------
Chinese
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。 “复有二种略道。何等为二？一者、智道；二者、断道。智道者谓从初地乃至七地，断道者谓从八地乃至十地。” 尔时，会中有菩萨摩诃萨名勇修行智，问文殊师利法王子言：“何谓菩萨摩诃萨义？何谓菩萨摩诃萨智？” 文殊师利答言：“善男子！义名不相应，智名相应。”勇修行智菩萨言：“文殊师利！何谓义名不相应？何谓智名相应？” 文殊师利言：“善男子！义名无为，彼义无有一法共相应，无有一法不共相应。何以故？以无变无相故。义者无有一法共相应，无有一法不共相应，以本不成就义故，是故无有一法共相应，无有一法不共相应。义者不移不益，无有一法共相应，无有一法不共相应故。善男子！智者名道！道者心共相应非不相应。善男子！以是义故，智名相应非不相应。 “复次，善男子！智名断相应。是故，善男子！智名相应法非不相应法。 “复次，善男子！智名善观五阴、十二入、十八界、十二因缘、是处非处。善男子！以是义故，智名相应非不相应。 “复次，善男子！诸菩萨摩诃萨有十种智。何等为十？一者、因智；二者、果智；三者、义智；四者、方便智；五 现代汉语译本 一者，有量道；二者，无量道。有量道是指执着于表象进行分别，无量道是指不执着于表象进行分别。 ‘又有两种简略的道路。是哪两种呢？一是智道；二是断道。智道是指从初地（菩萨修行阶位的第一个阶段）到七地，断道是指从八地到十地。’ 当时，法会中有一位菩萨摩诃萨（ महानसत्त्व，伟大的菩萨）名叫勇修行智，他问文殊师利（मञ्जुश्री，智慧的象征）法王子说：‘什么是菩萨摩诃萨的意义？什么是菩萨摩诃萨的智慧？’ 文殊师利回答说：‘善男子！“义”这个名称与实际并不相应，“智”这个名称与实际相应。’勇修行智菩萨说：‘文殊师利！什么叫做“义”这个名称与实际不相应？什么叫做“智”这个名称与实际相应？’ 文殊师利说：‘善男子！“义”这个名称是无为（不造作，不依赖因缘）的，这个“义”没有一种法是共同相应的，也没有一种法是不共同相应的。为什么呢？因为它没有变化，没有表象。这个“义”没有一种法是共同相应的，也没有一种法是不共同相应的，因为它原本就不成就“义”，所以没有一种法是共同相应的，也没有一种法是不共同相应的。“义”不转移也不增减，没有一种法是共同相应的，也没有一种法是不共同相应的。善男子！“智”这个名称是道路！道路与心是共同相应的，不是不相应。善男子！因为这个缘故，“智”这个名称是相应的，不是不相应的。 ‘再者，善男子！“智”这个名称与断除烦恼相应。所以，善男子！“智”这个名称是相应法，不是不相应法。 ‘再者，善男子！“智”这个名称是善于观察五阴（पञ्च स्कन्ध，构成个体存在的五种要素：色、受、想、行、识）、十二入（द्वादश आयतन，感觉器官及其对象）、十八界（अष्टादश धातु，六根、六尘、六识）、十二因缘（द्वादशाङ्गिक प्रतीत्यसमुत्पाद，生命轮回的十二个环节）、是处非处（ सही जगह और गलत जगह，正确的道理和不正确的道理）。善男子！因为这个缘故，“智”这个名称是相应的，不是不相应的。 ‘再者，善男子！诸位菩萨摩诃萨有十种智慧。是哪十种呢？一是因智；二是果智；三是义智；四是方便智；五