English
English version ‘Furthermore, O son of gods (devaputra)! The one who initially generates the aspiration for enlightenment upholds the cause of goodness; the one who generates the aspiration for enlightenment the second time upholds wisdom; the one who generates the aspiration for enlightenment the third time upholds meditative concentration; the one who generates the aspiration for enlightenment the fourth time upholds the (attainment of) the fruit. ‘Furthermore, O son of gods (devaputra)! The one who initially generates the aspiration for enlightenment accomplishes the cause of goodness; the one who generates the aspiration for enlightenment the second time accomplishes wisdom; the one who generates the aspiration for enlightenment the third time accomplishes meditative concentration; the one who generates the aspiration for enlightenment the fourth time accomplishes the true fruit. ‘Furthermore, O son of gods (devaputra)! The one who initially generates the aspiration for enlightenment enters the path through the cause of goodness; the one who generates the aspiration for enlightenment the second time enters the path through wisdom; the one who generates the aspiration for enlightenment the third time enters the path through meditative concentration; the one who generates the aspiration for enlightenment the fourth time enters the path through the fruit. ‘Furthermore, O son of gods (devaputra)! The one who initially generates the aspiration for enlightenment is like a doctor who recognizes medicine; the one who generates the aspiration for enlightenment the second time is skilled in understanding the components of medicine; the one who generates the aspiration for enlightenment the third time administers medicine according to the illness; the one who generates the aspiration for enlightenment the fourth time enables the patient to take the medicine and follow the instructions. ‘Furthermore, O son of gods (devaputra)! Because of initially generating the aspiration for enlightenment, one is born into the family of the Dharma King; because of generating the aspiration for enlightenment the second time, one learns the Dharma of the Dharma King; because of generating the aspiration for enlightenment the third time, one cultivates the conduct of the Dharma King; because of generating the aspiration for enlightenment the fourth time, one fulfills (inherits) the throne of the Dharma King; this is called the four kinds of generating the aspiration for enlightenment.’ At that time, the Pure Light Flame son of gods (Śuddhābhāsa-devaputra) asked Mañjuśrī Bodhisattva: ‘What is the swiftest path for a Bodhisattva-Mahasattva (bodhisattva-mahāsattva)? If a Bodhisattva (bodhisattva) practices this path, they will quickly attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment).’ Mañjuśrī said: ‘O son of gods (devaputra)! There are two kinds of swift paths. If a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) rides these two paths, they will quickly attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi). What are the two? The first is the path of skillful means, and the second is the path of prajna (wisdom). Because of upholding the wisdom of skillful means, one is able to observe all sentient beings; because of upholding prajna, one observes that all dharmas are empty in nature, and is able to cut off doubts and attachments. Because of the wisdom of skillful means, one harmonizes all dharmas; because of prajna, all dharmas do not harmonize. Skillful means is the cause, and prajna is the fruit. Because of skillful means, one understands all dharmas; because of prajna, one understands that all dharmas are empty. Because of the wisdom of skillful means, one adorns the Buddha-lands; because of prajna, one understands that all Buddha-lands are completely equal. Because of skillful means, one understands the different natures and capacities of all sentient beings; because of prajna, one understands that...’ --------------------------------------------------------------------------------
Chinese
诸众生根性皆空。以方便故，得甘露味，证成菩提；以般若故，觉诸佛法，平等正道。 “复次，天子！复有二行，能令菩萨摩诃萨疾得阿耨多罗三藐三菩提。何等为二？一者、有为，二者、无为。有为者，总摄五波罗蜜；无为者，总摄般若波罗蜜。复有二行，能令菩萨摩诃萨疾得菩提。何等为二？一者、有漏行，二者、无漏行。有漏行者，五波罗蜜；无漏行者，般若波罗蜜。复有二行，能令菩萨摩诃萨疾得菩提。何等为二？一者、住行，二者、不住行。住行者，五波罗蜜；不住行者，般若波罗蜜。复有二行，能令菩萨摩诃萨疾得菩提。何等为二？一者、有量，二者、无量。有量者，五波罗蜜；无量者，般若波罗蜜。有量行者，是有相法；无量行者，是无相法。复有二行，能令菩萨摩诃萨疾得菩提。何等为二？一者、智行，二者、定行。以智行故，从初地至七地；以定行故，从八地至十地。” 尔时，不怯弱智总持菩萨白文殊师利童子：“菩萨摩诃萨云何知义？云何知智？” 文殊师利言：“善男子！义者无体，智亦无体。” 不怯弱智总持菩萨复问文殊师利：“云何义无体，智亦无体？” 文殊师利言：“善男子！义无体者，无为、无作、无相、无貌、无来、无去，是名为义；智无 现代汉语译本： 一切众生的根性本性皆是空性。因为方便法门，能够得到甘露的滋味，证成无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）；因为般若（Prajna，智慧），能够觉悟诸佛的法，是平等正直的道路。 ‘再者，天子！还有两种修行，能够让菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）迅速获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。是哪两种呢？一是、有为，二是、无为。有为，总括了五波罗蜜（Five Paramitas，五种到彼岸的方法）；无为，总括了般若波罗蜜（Prajna-paramita，智慧到彼岸的方法）。还有两种修行，能够让菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）迅速获得菩提（Bodhi，觉悟）。是哪两种呢？一是、有漏行，二是、无漏行。有漏行，是五波罗蜜（Five Paramitas，五种到彼岸的方法）；无漏行，是般若波罗蜜（Prajna-paramita，智慧到彼岸的方法）。还有两种修行，能够让菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）迅速获得菩提（Bodhi，觉悟）。是哪两种呢？一是、住行，二是、不住行。住行，是五波罗蜜（Five Paramitas，五种到彼岸的方法）；不住行，是般若波罗蜜（Prajna-paramita，智慧到彼岸的方法）。还有两种修行，能够让菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）迅速获得菩提（Bodhi，觉悟）。是哪两种呢？一是、有量，二是、无量。有量，是五波罗蜜（Five Paramitas，五种到彼岸的方法）；无量，是般若波罗蜜（Prajna-paramita，智慧到彼岸的方法）。有量行，是有相之法；无量行，是无相之法。还有两种修行，能够让菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）迅速获得菩提（Bodhi，觉悟）。是哪两种呢？一是、智行，二是、定行。因为智行，从初地到七地；因为定行，从八地到十地。’ 这时，不怯弱智总持菩萨（Bodhissattva，菩萨）问文殊师利童子（Manjusri，文殊菩萨）：‘菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）如何知晓义？如何知晓智？’ 文殊师利（Manjusri，文殊菩萨）说：‘善男子！义没有自体，智也没有自体。’ 不怯弱智总持菩萨（Bodhissattva，菩萨）又问文殊师利（Manjusri，文殊菩萨）：‘为什么义没有自体，智也没有自体？’ 文殊师利（Manjusri，文殊菩萨）说：‘善男子！义没有自体，就是无为、无作、无相、无貌、无来、无去，这叫做义；智没有’
English
English version: The root nature of all beings is emptiness. Through skillful means, they can obtain the taste of nectar and realize Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment); through Prajna (wisdom), they can awaken to the Dharma of all Buddhas, which is the path of equality and righteousness. ‘Furthermore, son of heaven! There are also two practices that can enable a Bodhisattva-Mahasattva (great Bodhisattva) to quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). What are the two? The first is conditioned action (with effort), and the second is unconditioned action (without effort). Conditioned action encompasses the Five Paramitas (five perfections); unconditioned action encompasses Prajna-paramita (perfection of wisdom). There are also two practices that can enable a Bodhisattva-Mahasattva (great Bodhisattva) to quickly attain Bodhi (enlightenment). What are the two? The first is action with outflows, and the second is action without outflows. Action with outflows is the Five Paramitas (five perfections); action without outflows is Prajna-paramita (perfection of wisdom). There are also two practices that can enable a Bodhisattva-Mahasattva (great Bodhisattva) to quickly attain Bodhi (enlightenment). What are the two? The first is abiding action, and the second is non-abiding action. Abiding action is the Five Paramitas (five perfections); non-abiding action is Prajna-paramita (perfection of wisdom). There are also two practices that can enable a Bodhisattva-Mahasattva (great Bodhisattva) to quickly attain Bodhi (enlightenment). What are the two? The first is limited, and the second is limitless. Limited is the Five Paramitas (five perfections); limitless is Prajna-paramita (perfection of wisdom). Limited action is a phenomenon with characteristics; limitless action is a phenomenon without characteristics. There are also two practices that can enable a Bodhisattva-Mahasattva (great Bodhisattva) to quickly attain Bodhi (enlightenment). What are the two? The first is the practice of wisdom, and the second is the practice of concentration. Through the practice of wisdom, one progresses from the first Bhumi (stage) to the seventh Bhumi (stage); through the practice of concentration, one progresses from the eighth Bhumi (stage) to the tenth Bhumi (stage).’ At that time, the Bodhisattva (Bodhissattva) 'Unwavering Wisdom and Total Retention' said to Manjusri (Manjusri, the Bodhisattva of Wisdom): ‘How does a Bodhisattva-Mahasattva (great Bodhisattva) know meaning? How does one know wisdom?’ Manjusri (Manjusri, the Bodhisattva of Wisdom) said: ‘Good man! Meaning has no self-nature, and wisdom also has no self-nature.’ The Bodhisattva (Bodhissattva) 'Unwavering Wisdom and Total Retention' again asked Manjusri (Manjusri, the Bodhisattva of Wisdom): ‘Why does meaning have no self-nature, and wisdom also have no self-nature?’ Manjusri (Manjusri, the Bodhisattva of Wisdom) said: ‘Good man! Meaning having no self-nature is non-action, non-creation, without characteristics, without appearance, without coming, without going; this is called meaning; wisdom has no’ --------------------------------------------------------------------------------
Chinese
体者，非定法、非不定法，是名为智；如是受持。义者无体，非有、非无；智者体空，非有、非无；无取、无舍，如是受持。复次，义者，非定、非非定；智者，名为心道，心、智平等，无有分别；如是受持。复次，智者，以禅为体，禅、智平等，无有分别。以方便故，观阴、入、界、十二因缘生死流转，善恶之相犹如幻化，非有、非无。菩萨摩诃萨应当如是观于诸法。 “复次，善男子！菩萨摩诃萨复有十种智行。何等为十？一者、因智，二者、果智，三者、义智，四者、方便智，五者、般若智，六者、受持智，七者、波罗蜜智，八者、大悲智，九者、怜愍教化众生智，十者、不着一切诸法智。是名菩萨十种智行。 “复次，善男子！菩萨摩诃萨发十种清净行。何等为十？一者、自发身业清净行，二者、发一切众生身业清净行，三者、自发口业清净行，四者、发一切众生口业清净行，五者、自发意业清净行，六者、发一切众生意业清净行，七者、发一切众生清净平等行，八者、发一切众生外清净平等行，九者、发诸佛清净智行，十者、发净佛国土成就众生行——若有众生，遇诸疾病，给施医药，令得安乐；具烦恼者，以无为智，而教化之，令离三界；悉令满足，功德智慧，无为之道——是名菩萨具足十 现代汉语译本：体，不是固定的法，也不是不固定的法，这叫做智；应当这样领受和奉持。义，没有实体，不是有，也不是无；智者体悟到空性，不是有，也不是无；没有取，没有舍，应当这样领受和奉持。再次，义，不是固定的，也不是非固定的；智者，名为心道，心和智是平等的，没有分别；应当这样领受和奉持。再次，智者，以禅定为体，禅定和智是平等的，没有分别。因为方便的缘故，观察五阴（蕴）、十二入（处）、十八界、十二因缘的生死流转，善恶的相状犹如幻化，不是有，也不是无。菩萨摩诃萨应当这样观察诸法。 ‘再次，善男子！菩萨摩诃萨还有十种智行。是哪十种？一是因智，二是果智，三是义智，四是方便智，五是般若智（prajna-jnana，智慧），六是受持智，七是波罗蜜智（paramita-jnana，到彼岸的智慧），八是大悲智（maha-karuna-jnana，伟大的慈悲的智慧），九是怜悯教化众生智，十是不执着一切诸法智。这叫做菩萨的十种智行。’ ‘再次，善男子！菩萨摩诃萨发起十种清净行。是哪十种？一是自身发起身业清净行，二是发起一切众生身业清净行，三是自身发起口业清净行，四是发起一切众生口业清净行，五是自身发起意业清净行，六是发起一切众生口业清净行，七是发起一切众生清净平等行，八是发起一切众生外清净平等行，九是发起诸佛清净智行，十是发起清净佛国土成就众生行——如果有众生，遇到各种疾病，给予医药，使他们得到安乐；对于具有烦恼的人，用无为的智慧来教化他们，使他们脱离三界；使他们都得到满足，功德和智慧，无为之道——这叫做菩萨具足十’