Chinese
大正藏第 14 册 No. 0467 大乘伽耶山顶经 No. 467 [Nos. 464-466] 大乘伽耶山顶经 大唐天竺三藏菩提流志译 如是我闻： 一时婆伽婆住伽耶城山顶精舍，与大比丘众一千人俱。其先悉是长发梵志，皆阿罗汉——诸漏已尽、所作已办，舍诸重担、逮得己利，尽诸有结、正知解脱，心得自在、到于彼岸——复与无量诸菩萨摩诃萨众俱。 尔时，世尊得成正觉其日未久，寂然宴坐入于三昧，观察法界作是念言：“我已证菩提、已得圣智慧、已办所应作、已舍诸重担、已出生死旷野、已舍离无明，获于智明、已拔毒箭、已尽渴爱、已证法界、已击法鼓、已吹法螺、已建法幢、已舍离生死眼说于法眼、已闭恶道开众善道、已舍非田示诸福田。我今审观如是之法，谁能现证、已证、当证？为身证耶？为心证乎？若身证者，身是顽钝，无觉、无思，犹如草木、墙壁、瓦石，从于四大父母所生，无常败坏散灭之法，必假涂、洗、衣、食等缘而得存立。若心证者，心如幻化，无相、无形，无所依处、无所容受。又菩提者，随于世间而立名字，无音响、无形色，无成实、无相状，无来、无去，不出、不入。过于三界无有处所，不可见闻、不可忆 现代汉语译本： 《大乘伽耶山顶经》 如是我闻： 一时，婆伽婆（Bhagavan，世尊）住在伽耶城（Gaya）的山顶精舍，与一千位大比丘众在一起。他们先前都是长发梵志（Brahmin），都已是阿罗汉（Arhat）——诸漏已尽、所作已办，舍弃了所有重担、获得了自身利益，断尽了所有结缚、以正知解脱，心得自在、到达了彼岸——又与无量诸菩萨摩诃萨众在一起。 当时，世尊成就正觉（Samyak-sambuddha）后不久，寂静地宴坐并进入三昧（Samadhi），观察法界（Dharmadhatu），心中想道：‘我已经证得菩提（Bodhi）、已经获得圣智慧、已经办完所应做的事、已经舍弃了所有重担、已经脱离生死旷野、已经舍离无明（Avidya），获得了智慧光明、已经拔出毒箭、已经断尽渴爱（Trsna）、已经证得法界、已经击响法鼓、已经吹响法螺、已经建立法幢、已经舍弃生死之眼而宣说于法眼、已经关闭恶道而开启各种善道、已经舍弃非福田而指示各种福田。我现在仔细观察这样的法，谁能够现证、已经证得、将要证得？是通过身体证得呢？还是通过心证得呢？如果通过身体证得，身体是顽固迟钝的，没有感觉、没有思考，犹如草木、墙壁、瓦石，从四大（四大元素）和父母所生，是无常败坏散灭之法，必须依靠涂饰、洗浴、衣服、食物等因缘才能得以存立。如果通过心证得，心如幻化，没有相状、没有形体，没有依靠之处、没有容纳之处。而且菩提，是随顺世间而建立的名字，没有音响、没有形色，没有真实、没有相状，没有来、没有去，不出、不入。它超越三界（三界：欲界、色界、无色界）没有处所，不可见闻、不可忆念。’
English
English version: The Mahayana Sutra of the Summit of Mount Gaya Thus have I heard: At one time, the Bhagavan (Blessed One) was dwelling at the mountain peak hermitage in the city of Gaya (Gaya), together with a great assembly of one thousand Bhikshus (monks). All of whom were formerly long-haired Brahmins (Brahmin), and all were Arhats (Enlightened Ones)—their outflows exhausted, their tasks completed, having relinquished all burdens, having attained their own benefit, having extinguished all bonds, liberated through right knowledge, their minds free and having reached the other shore—and also with an immeasurable assembly of Bodhisattva-Mahasattvas (Great Bodhisattvas). At that time, the World-Honored One, not long after attaining Perfect Enlightenment (Samyak-sambuddha), was silently seated in meditation, having entered Samadhi (meditative state), observing the Dharmadhatu (realm of reality), thinking thus: ‘I have already attained Bodhi (Enlightenment), have already obtained sacred wisdom, have already accomplished what should be done, have already relinquished all burdens, have already escaped the wilderness of birth and death, have already abandoned ignorance (Avidya), and obtained the light of wisdom, have already extracted the poisoned arrow, have already exhausted craving (Trsna), have already realized the Dharmadhatu, have already struck the Dharma drum, have already blown the Dharma conch, have already erected the Dharma banner, have already abandoned the eye of birth and death and expounded the Dharma eye, have already closed the evil paths and opened all good paths, have already abandoned non-fields of merit and indicated all fields of merit. I now carefully observe such a Dharma, who can presently realize it, has already realized it, will realize it? Is it realized through the body? Or is it realized through the mind? If it is realized through the body, the body is stubborn and dull, without feeling, without thought, like grass, trees, walls, tiles, and stones, born from the four great elements (Mahabhuta) and parents, is impermanent, decaying, and subject to dissolution, and must rely on adornment, washing, clothing, food, and other conditions to exist. If it is realized through the mind, the mind is like an illusion, without characteristics, without form, without a place to rely on, without a place to contain. Moreover, Bodhi is a name established in accordance with the world, without sound, without color, without reality, without form, without coming, without going, neither exiting nor entering. It transcends the three realms (Triloka: Desire Realm, Form Realm, Formless Realm) and has no place, it cannot be seen or heard, it cannot be remembered.’ --------------------------------------------------------------------------------
Chinese
念；离攀缘处非戏论境，无所入、无文字，不可动摇、不可安立。绝于一切语言之道，而言现证、已证、当证，但惟名字虚妄分别，无生、无起、无有体性，不可取、不可说、不可爱着，是中实无已成正觉、现成正觉及当成者。若能如是无证、无成，乃得名为成正觉耳。何以故？菩提者离于一切变动相故。” 尔时，文殊师利菩萨摩诃萨知佛所念而作是言：“世尊！若菩提如是相者，诸善男子、善女人发菩提心，应云何住？” 佛言：“文殊师利！如菩提相，应如是住。” 文殊师利菩萨言：“世尊！何者是菩提相？” 佛言：“文殊师利！菩提相者独超三界，虽随世俗而有名字，远离一切音声言说。诸菩萨众发趣菩提，从初发心则无所趣。是故，文殊师利！诸善男子、善女人，应以远离发趣之心而住菩提。文殊师利！若诸菩萨能发趣于无所趣者，是则趣向菩提之道。 “文殊师利！趣于无自性是趣向菩提、趣于无处所是趣向菩提、趣于法界性是趣向菩提、趣于一切法中无所执着是趣向菩提、趣于实际无差别是趣向菩提、趣于如镜中像、如光中影、如水中月、如热时焰是趣向菩提。” 尔时众中有天子名净月威光，白文殊师利菩萨言：“大士！诸菩萨摩诃萨修习何行？依何处修 现代汉语译本：念的境界，远离了攀缘之处，不是戏论的场所，没有可以进入的地方，没有文字可以描述，不可动摇，不可安立。它超越了一切语言的表达，而所谓的‘现证’、‘已证’、‘当证’，都不过是名字上的虚妄分别，没有生起，没有体性，不可执取，不可言说，不可爱着。其中实际上没有已经成就正觉（Sammyak-sambuddha，完全觉悟的佛陀）、正在成就正觉和将要成就正觉的人。如果能够这样无证无成，才能被称为成就正觉。为什么呢？因为菩提（Bodhi，觉悟）是远离一切变动相的缘故。’ 这时，文殊师利菩萨摩诃萨（Manjusri Bodhisattva-Mahasattva，文殊师利大菩萨）知道佛的心意，就说道：‘世尊！如果菩提是这样的相状，那么那些发菩提心的善男子、善女人，应该如何安住呢？’ 佛说：‘文殊师利！应该像菩提的相状那样安住。’ 文殊师利菩萨说：‘世尊！什么是菩提的相状呢？’ 佛说：‘文殊师利！菩提的相状是独一无二，超越三界（Trailokya，欲界、色界、无色界），虽然随顺世俗而有名字，但远离一切音声言说。诸位菩萨发心趣向菩提，从最初发心就没有什么可以趣向的。所以，文殊师利！善男子、善女人，应该以远离发心趣向之心来安住于菩提。文殊师利！如果诸位菩萨能够发起趣向于无所趣向之心，那就是趣向菩提之道。 文殊师利！趣向于无自性（Nihsvabhava，没有固有的、独立的自性）是趣向菩提，趣向于无处所是趣向菩提，趣向于法界性（Dharmadhatu，一切法的本性）是趣向菩提，趣向于一切法中无所执着是趣向菩提，趣向于实际（Bhūtatathatā，真如实性）无差别是趣向菩提，趣向于如镜中像、如光中影、如水中月、如热时焰是趣向菩提。’ 这时，大众中有一位天子名叫净月威光，对文殊师利菩萨说：‘大士！诸位菩萨摩诃萨修习什么行？依靠什么地方修习？’
English
English version: 'The state of mindfulness is beyond the realm of clinging, not a place of speculation, without entry, without words, unshakeable, unestablishable. It transcends all paths of language, yet 'present realization,' 'already realized,' and 'to be realized' are merely illusory distinctions of names, without arising, without inherent nature, ungraspable, unspeakable, unattachable. In reality, there is no one who has already attained perfect enlightenment (Sammyak-sambuddha), is presently attaining perfect enlightenment, or will attain it. If one can be without attainment or accomplishment in this way, then one can be called perfectly enlightened. Why? Because Bodhi (Enlightenment) is apart from all changing appearances.' At that time, Manjusri Bodhisattva-Mahasattva (Manjusri Great Bodhisattva), knowing the Buddha's thought, said: 'World Honored One! If Bodhi is of such a nature, how should good men and good women who have aroused the Bodhi-mind abide?' The Buddha said: 'Manjusri! One should abide as the nature of Bodhi is.' Manjusri Bodhisattva said: 'World Honored One! What is the nature of Bodhi?' The Buddha said: 'Manjusri! The nature of Bodhi is uniquely transcendent of the three realms (Trailokya), though it has names according to worldly conventions, it is apart from all sounds and speech. When bodhisattvas aspire towards Bodhi, from the initial arising of the mind, there is nothing to aspire towards. Therefore, Manjusri! Good men and good women should abide in Bodhi with a mind that is apart from aspiring. Manjusri! If bodhisattvas can aspire towards that which is without aspiration, then they are heading towards the path of Bodhi. 'Manjusri! Aspiring towards no self-nature (Nihsvabhava) is heading towards Bodhi, aspiring towards no location is heading towards Bodhi, aspiring towards the nature of the Dharmadhatu (realm of reality) is heading towards Bodhi, aspiring towards non-attachment in all dharmas is heading towards Bodhi, aspiring towards the undifferentiated Suchness (Bhūtatathatā) is heading towards Bodhi, aspiring towards that which is like an image in a mirror, like a shadow in light, like the moon in water, like a mirage in hot weather is heading towards Bodhi.' At that time, among the assembly was a deva (god) named Pure Moon Majestic Light, who said to Manjusri Bodhisattva: 'Great Being! What practices do the Bodhisattva-Mahasattvas cultivate? Upon what do they rely to cultivate?' -------------------------------------------------------------------------------- ？”
Chinese
文殊师利菩萨言：“天子！诸菩萨摩诃萨修大悲行，依于一切众生处修。” 净月天子又问言：“菩萨大悲依何心起？” 文殊师利菩萨言：“菩萨大悲依无谄诳心起。” 又问言：“无谄诳心依何而起？” 答言：“无谄诳心依于一切众生平等心起。” 又问：“于一切众生平等心依何而起？” 答言：“依于入非一非异法性心起。” 又问：“入非一非异法性心依何而起？” 答言：“依深信心起。” 又问：“深信心依何而起？” 答言：“依菩提心起。” 又问：“菩提心依何而起？” 答言：“依六波罗蜜起。” 又问：“六波罗蜜依何而起？” 答言：“依方便慧起。” 又问：“方便慧依何而起？” 答言：“依不放逸起。” 又问：“不放逸依何而起？” 答言：“依三种净行起。” 又问：“三种净行依何而起？” 答言：“依十善业道起。” 又问：“十善业道依何而起？” 答言：“依持净戒起。” 又问：“持净戒依何而起？” 答言：“依如理思惟起。” 又问：“如理思惟依何而起？” 答言：“依 现代汉语译本 文殊师利菩萨说：‘天子！诸位菩萨摩诃萨（bodhisattva-mahāsattva，伟大的菩萨）修习大悲行，是依于一切众生之处修习。’ 净月天子又问：‘菩萨的大悲心依什么而生起？’ 文殊师利菩萨说：‘菩萨的大悲心依无谄诳（without flattery or deceit）心而生起。’ 又问：‘无谄诳心依什么而生起？’ 答：‘无谄诳心依于一切众生平等心而生起。’ 又问：‘对于一切众生的平等心依什么而生起？’ 答：‘依于证入非一非异法性（the nature of reality that is neither one nor different）的心而生起。’ 又问：‘证入非一非异法性的心依什么而生起？’ 答：‘依深信心而生起。’ 又问：‘深信心依什么而生起？’ 答：‘依菩提心（bodhicitta，觉悟之心）而生起。’ 又问：‘菩提心依什么而生起？’ 答：‘依六波罗蜜（six pāramitās，六种到彼岸的方法）而生起。’ 又问：‘六波罗蜜依什么而生起？’ 答：‘依方便慧（skillful means and wisdom）而生起。’ 又问：‘方便慧依什么而生起？’ 答：‘依不放逸（non-negligence）而生起。’ 又问：‘不放逸依什么而生起？’ 答：‘依三种净行（three kinds of pure conduct）而生起。’ 又问：‘三种净行依什么而生起？’ 答：‘依十善业道（ten wholesome paths of action）而生起。’ 又问：‘十善业道依什么而生起？’ 答：‘依持净戒（maintaining pure precepts）而生起。’ 又问：‘持净戒依什么而生起？’ 答：‘依如理思惟（reasoned reflection）而生起。’ 又问：‘如理思惟依什么而生起？’ 答：‘依……’
English
English version Mañjuśrī Bodhisattva said: 'Son of the gods! The Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) cultivate the practice of great compassion, relying on the place of all sentient beings to cultivate.' The Pure Moon Son of the Gods then asked: 'Upon what does the great compassion of the Bodhisattva arise?' Mañjuśrī Bodhisattva said: 'The great compassion of the Bodhisattva arises upon a mind without flattery or deceit (without flattery or deceit).' He further asked: 'Upon what does a mind without flattery or deceit arise?' He answered: 'A mind without flattery or deceit arises upon a mind of equality towards all sentient beings.' He further asked: 'Upon what does a mind of equality towards all sentient beings arise?' He answered: 'It arises upon a mind that enters into the nature of reality that is neither one nor different (the nature of reality that is neither one nor different).' He further asked: 'Upon what does a mind that enters into the nature of reality that is neither one nor different arise?' He answered: 'It arises upon deep faith.' He further asked: 'Upon what does deep faith arise?' He answered: 'It arises upon the Bodhicitta (bodhicitta, the mind of enlightenment).' He further asked: 'Upon what does the Bodhicitta arise?' He answered: 'It arises upon the six pāramitās (six pāramitās, six perfections).' He further asked: 'Upon what do the six pāramitās arise?' He answered: 'It arises upon skillful means and wisdom (skillful means and wisdom).' He further asked: 'Upon what does skillful means and wisdom arise?' He answered: 'It arises upon non-negligence (non-negligence).' He further asked: 'Upon what does non-negligence arise?' He answered: 'It arises upon the three kinds of pure conduct (three kinds of pure conduct).' He further asked: 'Upon what do the three kinds of pure conduct arise?' He answered: 'It arises upon the ten wholesome paths of action (ten wholesome paths of action).' He further asked: 'Upon what do the ten wholesome paths of action arise?' He answered: 'It arises upon maintaining pure precepts (maintaining pure precepts).' He further asked: 'Upon what does maintaining pure precepts arise?' He answered: 'It arises upon reasoned reflection (reasoned reflection).' He further asked: 'Upon what does reasoned reflection arise?' He answered: 'It arises upon...' -------------------------------------------------------------------------------- 观察心起。” 又问：“观察心依何而起？” 答言：“从忆持不忘起。”