Chinese
殊师利言：“天子！菩提心者，从六波罗蜜起。” 天子复白文殊师利：“六波罗蜜从何而起？” 文殊师利言：“天子！从方便智慧起。” 天子复白文殊师利：“菩萨摩诃萨方便智慧，从何而起？” 文殊师利言：“天子！方便智慧，从不放逸起。” 天子复白文殊师利：“不放逸者复从何起？” 文殊师利言：“天子！不放逸者，从修三善业起。” 天子复问：“修三善业，因何而起？” 文殊师利言：“天子！从修十善业起。” 天子复问：“修十善业，因何而起？” 文殊师利言：“天子！从善摄身、口、意起。” 天子复问文殊师利：“此三善业，复因何起？” 文殊师利言：“从善思惟起。” 天子复问：“善思惟者，因何而起？” 文殊师利言：“从善思观行起。” 天子复问：“善思观行，因何而起？” 文殊师利言：“从忆持不忘起。” 天子复问：“忆持不忘，有几种心？以何因缘，而得果报？” 文殊师利言：“天子！菩萨摩诃萨有四种发心，从因得果。何等为四？一者、初发心，二者、系念修行，三者、不退，四者、与善同生。因初发心，而得系念；因修系念，得不退 现代汉语译本 文殊师利菩萨说：‘天子！菩提心（bodhicitta，觉悟之心）是从六波罗蜜（six pāramitās，六种到达彼岸的方法，即布施、持戒、忍辱、精进、禅定、智慧）生起的。’ 天子又问文殊师利菩萨：‘六波罗蜜是从哪里生起的呢？’ 文殊师利菩萨说：‘天子！是从方便智慧（upāya-prajñā，善巧方便和智慧）生起的。’ 天子又问文殊师利菩萨：‘菩萨摩诃萨（bodhisattva-mahāsattva，伟大的菩萨）的方便智慧，是从哪里生起的呢？’ 文殊师利菩萨说：‘天子！方便智慧，是从不放逸（apramāda，精进不懈）生起的。’ 天子又问文殊师利菩萨：‘不放逸又是从哪里生起的呢？’ 文殊师利菩萨说：‘天子！不放逸，是从修三善业（three good karmas，三种善的行为，即身、口、意三方面的善行）生起的。’ 天子又问：‘修三善业，是因为什么而生起的呢？’ 文殊师利菩萨说：‘天子！是从修十善业（ten good karmas，十种善的行为，即不杀生、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）生起的。’ 天子又问：‘修十善业，是因为什么而生起的呢？’ 文殊师利菩萨说：‘天子！是从善于摄持身、口、意（body, speech, and mind，行为、言语和思想）生起的。’ 天子又问文殊师利菩萨：‘这三种善业，又是因为什么而生起的呢？’ 文殊师利菩萨说：‘从善于思惟（good contemplation，良好的思考）生起的。’ 天子又问：‘善于思惟，是因为什么而生起的呢？’ 文殊师利菩萨说：‘从善于思观修行（good contemplation and practice，良好的思考、观察和修行）生起的。’ 天子又问：‘善于思观修行，是因为什么而生起的呢？’ 文殊师利菩萨说：‘从忆持不忘（mindfulness and non-forgetfulness，保持正念，不忘记）生起的。’ 天子又问：‘忆持不忘，有几种心？以什么因缘，而得到果报？’ 文殊师利菩萨说：‘天子！菩萨摩诃萨有四种发心，从因而得果。哪四种呢？第一是初发心（initial aspiration，最初的发心），第二是系念修行（continuous mindfulness and practice，持续的专注和修行），第三是不退（non-regression，不退转），第四是与善同生（arising together with goodness，与善念一同生起）。因为最初的发心，而能够持续专注；因为修习持续专注，而能够不退转。
English
English version Mañjuśrī said: 'Prince! The Bodhicitta (bodhicitta, the mind of enlightenment) arises from the Six Pāramitās (six pāramitās, the six perfections: generosity, morality, patience, diligence, concentration, and wisdom).' The prince then asked Mañjuśrī: 'From where do the Six Pāramitās arise?' Mañjuśrī said: 'Prince! They arise from skillful means and wisdom (upāya-prajñā, skillful means and wisdom).' The prince then asked Mañjuśrī: 'From where do the Bodhisattva-Mahāsattva's (bodhisattva-mahāsattva, great bodhisattva) skillful means and wisdom arise?' Mañjuśrī said: 'Prince! Skillful means and wisdom arise from non-negligence (apramāda, diligence).' The prince then asked Mañjuśrī: 'From where does non-negligence arise?' Mañjuśrī said: 'Prince! Non-negligence arises from cultivating the three good karmas (three good karmas, good actions of body, speech, and mind).' The prince then asked: 'From what does the cultivation of the three good karmas arise?' Mañjuśrī said: 'Prince! It arises from cultivating the ten good karmas (ten good karmas, the ten virtuous actions: abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views).' The prince then asked: 'From what does the cultivation of the ten good karmas arise?' Mañjuśrī said: 'Prince! It arises from well-guarding body, speech, and mind (body, speech, and mind).' The prince then asked Mañjuśrī: 'From what do these three good karmas arise?' Mañjuśrī said: 'From good contemplation (good contemplation) arises.' The prince then asked: 'From what does good contemplation arise?' Mañjuśrī said: 'It arises from good contemplation and practice (good contemplation and practice).' The prince then asked: 'From what does good contemplation and practice arise?' Mañjuśrī said: 'It arises from mindfulness and non-forgetfulness (mindfulness and non-forgetfulness).' The prince then asked: 'What kinds of minds are there in mindfulness and non-forgetfulness? By what causes and conditions does one obtain the result?' Mañjuśrī said: 'Prince! Bodhisattva-Mahāsattvas have four kinds of initial aspirations, from which they obtain results. What are the four? First, initial aspiration (initial aspiration), second, continuous mindfulness and practice (continuous mindfulness and practice), third, non-regression (non-regression), and fourth, arising together with goodness (arising together with goodness). Because of the initial aspiration, one is able to maintain continuous mindfulness; because of cultivating continuous mindfulness, one is able to not regress.' -------------------------------------------------------------------------------- 转；因不退转，与善同生。
Chinese
“复次，天子！初发心者，犹如种子种之良田；系念修行，犹如苗生；修行不退，犹如茎、干、枝叶增长；与善同生，犹如华果结实、成熟。发心、系念修行、不退、与善同生，亦复如是。 “复次，天子！初发心人，犹如车匠，善知众木；继念修行，犹如合木；修行不退，犹如车成；与善同生，犹如载用。发心、继念修行、不退、与善同生，亦复如是。 “复次，天子！初发心者，犹如初月；继念修行，如五日月、乃至七日月；修行不退，如十日月；与善同生，如十四日月；如来智慧满足、无缺，如十五日月。发心、继念修行、不退、与善同生，亦复如是。 “复次，天子！初发心人，过声闻地；第二发心，过辟支佛地；第三发心，过不定地；第四发心，得于定地。 “复次，天子！如恶、啊等音，悉是一切字之根本，初发心者，亦复如是，悉是一切善之根本；如学文字，得少分智，继念修行，亦复如是；得少分智，犹如算师总计无量，知其分齐，不退转心，亦复如是；知心不退，譬如有人明解经论，与善同生，善心明了，亦复如是。 “复次，天子！初发心者，继念善因；第二发心，继念智慧；第三发心，继念禅定；第四发心，继念于果。 现代汉语译本 转：因为不退转，所以与善法一同增长。 ‘再者，天子！最初发菩提心的人，就像将种子种在肥沃的田地里；持续系念修行，就像幼苗生长；修行不退转，就像茎、干、枝叶不断增长；与善法一同增长，就像开花结果，果实成熟。发菩提心、持续系念修行、不退转、与善法一同增长，也是如此。’ ‘再者，天子！最初发菩提心的人，就像车匠，善于识别各种木材；持续系念修行，就像组合木材；修行不退转，就像车子制成；与善法一同增长，就像车子可以载物使用。发菩提心、持续系念修行、不退转、与善法一同增长，也是如此。’ ‘再者，天子！最初发菩提心的人，就像新月；持续系念修行，就像农历初五、初六、甚至初七的月亮；修行不退转，就像农历初十的月亮；与善法一同增长，就像农历十四的月亮；如来的智慧圆满无缺，就像农历十五的满月。发菩提心、持续系念修行、不退转、与善法一同增长，也是如此。’ ‘再者，天子！最初发菩提心的人，超越了声闻乘的境界；第二次发菩提心，超越了辟支佛乘的境界；第三次发菩提心，超越了不定地；第四次发菩提心，证得了定地。’ ‘再者，天子！就像‘恶’（A）、‘啊’（Ā）等音，是一切文字的根本，最初发菩提心的人，也是如此，是一切善法的根本；就像学习文字，获得少许智慧，持续系念修行，也是如此；获得少许智慧，就像算术师能够总计无量的事物，知道它们的界限，不退转的心，也是如此；知道心不退转，譬如有人精通经论，与善法一同增长，善心明了，也是如此。’ ‘再者，天子！最初发菩提心的人，持续系念善因；第二次发菩提心，持续系念智慧；第三次发菩提心，持续系念禅定；第四次发菩提心，持续系念果报。’
English
English version Turning; because of non-retrogression, it grows together with goodness. ‘Furthermore, O son of the gods! The one who initially generates the Bodhi mind is like sowing seeds in a fertile field; continuous mindfulness and practice are like the sprouting of seedlings; non-retrogression in practice is like the growth of stems, trunks, branches, and leaves; growing together with goodness is like the blossoming and bearing of fruit, and the ripening of fruit. Generating the Bodhi mind, continuous mindfulness and practice, non-retrogression, and growing together with goodness are also like this.’ ‘Furthermore, O son of the gods! The one who initially generates the Bodhi mind is like a cartwright, skilled in knowing various kinds of wood; continuous mindfulness and practice are like joining wood together; non-retrogression in practice is like the completion of a cart; growing together with goodness is like the cart being used for carrying things. Generating the Bodhi mind, continuous mindfulness and practice, non-retrogression, and growing together with goodness are also like this.’ ‘Furthermore, O son of the gods! The one who initially generates the Bodhi mind is like the new moon; continuous mindfulness and practice are like the moon on the fifth, sixth, or even seventh day of the lunar month; non-retrogression in practice is like the moon on the tenth day of the lunar month; growing together with goodness is like the moon on the fourteenth day of the lunar month; the Tathagata’s (如来) wisdom is complete and without lack, like the full moon on the fifteenth day of the lunar month. Generating the Bodhi mind, continuous mindfulness and practice, non-retrogression, and growing together with goodness are also like this.’ ‘Furthermore, O son of the gods! The one who initially generates the Bodhi mind surpasses the stage of the Śrāvakas (声闻); the second generation of the Bodhi mind surpasses the stage of the Pratyekabuddhas (辟支佛); the third generation of the Bodhi mind surpasses the stage of uncertainty; the fourth generation of the Bodhi mind attains the stage of certainty.’ ‘Furthermore, O son of the gods! Just as the sounds ‘A’ (恶) and ‘Ā’ (啊) are the root of all letters, so too is the initial generation of the Bodhi mind the root of all goodness; just as learning letters leads to a small amount of wisdom, so too is continuous mindfulness and practice; gaining a small amount of wisdom is like an accountant who can calculate immeasurable things and know their limits, so too is the non-retrogressing mind; knowing that the mind does not retrogress is like someone who clearly understands the scriptures and treatises, and growing together with goodness is like the clarity of a good mind.‘ ‘Furthermore, O son of the gods! The one who initially generates the Bodhi mind continuously contemplates good causes; the second generation of the Bodhi mind continuously contemplates wisdom; the third generation of the Bodhi mind continuously contemplates meditation; the fourth generation of the Bodhi mind continuously contemplates the fruition.’ --------------------------------------------------------------------------------
Chinese
“复次，天子！初发心者，受持善因；第二发心，受持智慧；第三发心，受持禅定；第四发心，受持于果。 “复次，天子！初发心者，善因成就；第二发心，智慧成就；第三发心，禅定成就；第四发心，正果成就。 “复次，天子！初发心者，因善入道；第二发心，因智入道；第三发心，因禅入道；第四发心，因果入道。 “复次，天子！初发心者，如医识药；第二发心，善知药分；第三发心，随病授药；第四发心，令得服行。 “复次，天子！因初发心，生法王家；第二发心，学法王法；第三发心，修法王行；第四发心，满足王位；是名四种发心。” 尔时，净光焰天子白文殊师利：“何等是菩萨摩诃萨速疾道？菩萨行是道，疾得阿耨多罗三藐三菩提。” 文殊师利言：“天子！速疾道有二种，菩萨摩诃萨乘此二道，疾得阿耨多罗三藐三菩提。何等为二？一者、方便道，二者、般若道。受持方便智故，能观一切众生；受持般若故，观一切法空，能断疑执。以方便智故，和合诸法；以般若故，诸法不合。方便为因，般若为果。以方便故，知一切法；以般若故，知诸法空。以方便智，庄严佛国；以般若故，知诸佛国，皆悉平等。以方便故，知诸众生根性差别；以般若故，知 现代汉语译本 ‘再者，天子（devaputra）！初次发菩提心的人，受持善因；第二次发菩提心的人，受持智慧；第三次发菩提心的人，受持禅定；第四次发菩提心的人，受持（证得）果位。 ‘再者，天子（devaputra）！初次发菩提心的人，善因成就；第二次发菩提心的人，智慧成就；第三次发菩提心的人，禅定成就；第四次发菩提心的人，正果成就。 ‘再者，天子（devaputra）！初次发菩提心的人，因善入道；第二次发菩提心的人，因智慧入道；第三次发菩提心的人，因禅定入道；第四次发菩提心的人，因果入道。 ‘再者，天子（devaputra）！初次发菩提心的人，如医生识别药物；第二次发菩提心的人，善于了解药物的成分；第三次发菩提心的人，根据病情给予药物；第四次发菩提心的人，使病人能够服药并遵医嘱。 ‘再者，天子（devaputra）！因为初次发菩提心，而生于法王之家；第二次发菩提心，而学习法王的教法；第三次发菩提心，而修行法王的行持；第四次发菩提心，而圆满（继承）法王的王位；这被称为四种发菩提心。’ 当时，净光焰天子（Śuddhābhāsa-devaputra）问文殊师利（Mañjuśrī）菩萨：‘什么是菩萨摩诃萨（bodhisattva-mahāsattva）最快速的修行道路？菩萨（bodhisattva）如果行持这条道路，就能迅速证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。’ 文殊师利（Mañjuśrī）说：‘天子（devaputra）！最快速的道路有两种，菩萨摩诃萨（bodhisattva-mahāsattva）如果乘着这两种道路，就能迅速证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi）。哪两种呢？一是方便道，二是般若道。因为受持方便智慧，所以能够观察一切众生；因为受持般若智慧，所以观察一切法性空，能够断除疑惑和执着。以方便智慧的缘故，和合诸法；以般若智慧的缘故，诸法不和合。方便是因，般若是果。以方便的缘故，了解一切法；以般若的缘故，了解诸法性空。以方便智慧，庄严佛国；以般若智慧的缘故，了解诸佛国土，都完全平等。以方便的缘故，了解诸众生的根性和差别；以般若的缘故，了解……’