Chinese
尔时，净月威光天子复问文殊师利菩萨言：“大士！诸菩萨发菩提心凡有几种，于因、于果而得成就？” 文殊师利菩萨言：“天子！诸菩萨发菩提心凡有四种，于因、于果而得成就。何等为四？一者、初发心，二者、解行住发心，三者、不退转发心，四者、一生补处发心。应知初发心为解行住因，解行住发心为不退转因，不退转发心为一生补处因，一生补处发心为一切智因。 “复次，天子！应知初发心如田中下种，解行住发心如牙渐增长，不退转发心如枝、叶、花、果次第出生，一生补处发心如果实成熟。 “复次，天子！第一发心如造车人先集于材，第二发心如得材已各别治净，第三发心如彼匠人造车成就，第四发心如以其车引重致远。 “复次，天子！第一发心犹如初月，第二发心如五日夜至七夜月，第三发心如十日夜月，第四发心如十四日夜月。应知如来所有智慧譬如明月至十五夜，一切光色悉皆圆满。 “复次，天子！第一发心超声闻地，第二发心超辟支佛地，第三发心超不定地，第四发心住决定地。 “复次，天子！第一发心譬如有人初学字母，第二发心如彼学人渐 现代汉语译本：‘观察心起。’ 又问：‘观察心依何而起？’ 答言：‘从忆持不忘起。’ 尔时，净月威光天子（Jingyue Weiguang Tianzi）复问文殊师利菩萨（Manjushri Bodhisattva）言：‘大士！诸菩萨发菩提心凡有几种，于因、于果而得成就？’ 文殊师利菩萨言：‘天子！诸菩萨发菩提心凡有四种，于因、于果而得成就。何等为四？一者、初发心，二者、解行住发心，三者、不退转发心，四者、一生补处发心。应知初发心为解行住因，解行住发心为不退转因，不退转发心为一生补处因，一生补处发心为一切智因。 ‘复次，天子！应知初发心如田中下种，解行住发心如牙渐增长，不退转发心如枝、叶、花、果次第出生，一生补处发心如果实成熟。 ‘复次，天子！第一发心如造车人先集于材，第二发心如得材已各别治净，第三发心如彼匠人造车成就，第四发心如以其车引重致远。 ‘复次，天子！第一发心犹如初月，第二发心如五日夜至七夜月，第三发心如十日夜月，第四发心如十四日夜月。应知如来（Tathagata）所有智慧譬如明月至十五夜，一切光色悉皆圆满。 ‘复次，天子！第一发心超声闻地（Sravaka-bhumi），第二发心超辟支佛地（Pratyekabuddha-bhumi），第三发心超不定地，第四发心住决定地。 ‘复次，天子！第一发心譬如有人初学字母，第二发心如彼学人渐’
English
English version: 'Observing the arising of the mind.' Again, he asked: 'Upon what does the observing mind rely to arise?' He answered: 'It arises from remembering and not forgetting.' At that time, Jingyue Weiguang Tianzi (Pure Moon Majestic Light Heavenly Being) further asked Manjushri Bodhisattva (Manjushri Bodhisattva): 'Great being! How many kinds of Bodhi mind do Bodhisattvas generate, and how are they accomplished in terms of cause and effect?' Manjushri Bodhisattva said: 'Heavenly being! Bodhisattvas generate four kinds of Bodhi mind, and they are accomplished in terms of cause and effect. What are the four? First, the initial arising of the mind; second, the mind arising from understanding, practice, and abiding; third, the mind arising from non-retrogression; and fourth, the mind arising from being a one-lifetime-away Bodhisattva. It should be known that the initial arising of the mind is the cause for understanding, practice, and abiding; the mind arising from understanding, practice, and abiding is the cause for non-retrogression; the mind arising from non-retrogression is the cause for being a one-lifetime-away Bodhisattva; and the mind arising from being a one-lifetime-away Bodhisattva is the cause for all-knowing wisdom. 'Furthermore, heavenly being! It should be known that the initial arising of the mind is like sowing seeds in a field; the mind arising from understanding, practice, and abiding is like the gradual growth of sprouts; the mind arising from non-retrogression is like the sequential birth of branches, leaves, flowers, and fruits; and the mind arising from being a one-lifetime-away Bodhisattva is like the ripening of the fruit. 'Furthermore, heavenly being! The first arising of the mind is like a cart maker first gathering materials; the second arising of the mind is like obtaining the materials and then separately refining them; the third arising of the mind is like that craftsman completing the cart; and the fourth arising of the mind is like using that cart to carry heavy loads to distant places. 'Furthermore, heavenly being! The first arising of the mind is like the new moon; the second arising of the mind is like the moon from the fifth night to the seventh night; the third arising of the mind is like the moon on the tenth night; and the fourth arising of the mind is like the moon on the fourteenth night. It should be known that the wisdom of the Tathagata (Thus Come One) is like the bright moon on the fifteenth night, where all light and color are completely full. 'Furthermore, heavenly being! The first arising of the mind transcends the Sravaka-bhumi (Disciple Ground); the second arising of the mind transcends the Pratyekabuddha-bhumi (Solitary Realizer Ground); the third arising of the mind transcends the indeterminate ground; and the fourth arising of the mind abides in the determinate ground. 'Furthermore, heavenly being! The first arising of the mind is like someone initially learning the alphabet; the second arising of the mind is like that learner gradually' --------------------------------------------------------------------------------
Chinese
解分析，第三发心如学已久善算数，第四发心如学成熟了达诸论。 “复次，天子！第一发心菩萨住因，第二发心菩萨住智，第三发心菩萨住断，第四发心菩萨住果。 “复次，天子！第一发心因所摄，第二发心智所摄，第三发心断所摄，第四发心果所摄。 “复次，天子！第一发心从因而起，第二发心从智而起，第三发心从断而起，第四发心从果而起。 “复次，天子！第一发心因差别分，第二发心智差别分，第三发心断差别分，第四发心果差别分。 “复次，天子！第一发心如采集众药，第二发心如分辩药性，第三发心如随病合药，第四发心如服药除愈。 “复次，天子！第一发心生法王家，第二发心学法王法，第三发心学得解了，第四发心学得自在。” 尔时会中有天子名决定光明，白文殊师利菩萨言：“大士！何者是菩萨摩诃萨速疾道，诸菩萨摩诃萨行此道疾得阿耨多罗三藐三菩提？” 文殊师利菩萨言：“天子！菩萨摩诃萨速疾道有二种，诸菩萨摩诃萨行此道疾得阿耨多罗三藐三菩提。云何为二？一者、方便道，二者、般若道。方便道者摄诸善法，般若道者了知简择；方便道者不舍众生，般若道者能舍诸法；方便道者知法和合，般若道者知不和合；方便 现代汉语译本： ‘解分析’指第三种发心，如同长期学习且精通算术；‘成熟了达诸论’指第四种发心，如同学有所成，通达各种理论。 ‘再者，天子！第一种发心的菩萨安住于因，第二种发心的菩萨安住于智，第三种发心的菩萨安住于断，第四种发心的菩萨安住于果。’ ‘再者，天子！第一种发心被因所摄，第二种发心被智所摄，第三种发心被断所摄，第四种发心被果所摄。’ ‘再者，天子！第一种发心从因而起，第二种发心从智而起，第三种发心从断而起，第四种发心从果而起。’ ‘再者，天子！第一种发心是因的差别分，第二种发心是智的差别分，第三种发心是断的差别分，第四种发心是果的差别分。’ ‘再者，天子！第一种发心如同采集各种药材，第二种发心如同分辨药材的药性，第三种发心如同根据病情配药，第四种发心如同服药后病愈。’ ‘再者，天子！第一种发心是生于法王之家，第二种发心是学习法王的教法，第三种发心是学习并理解，第四种发心是学习并获得自在。’ 这时，会中有一位名叫决定光明的天子，对文殊师利菩萨（Manjushri Bodhisattva）说：‘大士！什么是菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）的快速道路，菩萨摩诃萨行持这条道路能够快速证得阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）？’ 文殊师利菩萨说：‘天子！菩萨摩诃萨的快速道路有两种，菩萨摩诃萨行持这两条道路能够快速证得阿耨多罗三藐三菩提。哪两种呢？一是方便道，二是般若道。方便道是摄取各种善法，般若道是了知并简择；方便道是不舍弃众生，般若道是能够舍弃诸法；方便道是知晓诸法和合，般若道是知晓诸法不和合；方便……’
English
English version: 'Analyzing the explanation' refers to the third aspiration, like someone who has studied for a long time and is skilled in arithmetic; 'Maturity and understanding of all treatises' refers to the fourth aspiration, like someone who has learned and understands various theories. 'Furthermore, O son of the gods! The Bodhisattva with the first aspiration dwells in cause, the Bodhisattva with the second aspiration dwells in wisdom, the Bodhisattva with the third aspiration dwells in cessation, and the Bodhisattva with the fourth aspiration dwells in result.' 'Furthermore, O son of the gods! The first aspiration is encompassed by cause, the second aspiration is encompassed by wisdom, the third aspiration is encompassed by cessation, and the fourth aspiration is encompassed by result.' 'Furthermore, O son of the gods! The first aspiration arises from cause, the second aspiration arises from wisdom, the third aspiration arises from cessation, and the fourth aspiration arises from result.' 'Furthermore, O son of the gods! The first aspiration is a differentiation of cause, the second aspiration is a differentiation of wisdom, the third aspiration is a differentiation of cessation, and the fourth aspiration is a differentiation of result.' 'Furthermore, O son of the gods! The first aspiration is like collecting various medicinal herbs, the second aspiration is like distinguishing the properties of the herbs, the third aspiration is like compounding medicine according to the illness, and the fourth aspiration is like taking medicine and being cured.' 'Furthermore, O son of the gods! The first aspiration is being born into the family of the Dharma King, the second aspiration is learning the Dharma of the Dharma King, the third aspiration is learning and understanding, and the fourth aspiration is learning and attaining freedom.' At that time, a son of the gods named Determined Light, said to Manjushri Bodhisattva (Manjushri Bodhisattva): 'Great being! What is the swift path of the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva), by following which the Bodhisattva-Mahāsattvas can quickly attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment)?' Manjushri Bodhisattva said: 'O son of the gods! There are two kinds of swift paths for Bodhisattva-Mahāsattvas, by following which the Bodhisattva-Mahāsattvas can quickly attain Anuttarā-samyak-saṃbodhi. What are the two? One is the path of skillful means, and the other is the path of prajna (wisdom). The path of skillful means encompasses all good dharmas, and the path of prajna knows and discerns; the path of skillful means does not abandon sentient beings, and the path of prajna can abandon all dharmas; the path of skillful means knows the combination of dharmas, and the path of prajna knows the non-combination; skillful means...' --------------------------------------------------------------------------------
Chinese
道者能为因缘，般若道者能至寂灭；方便道者能知诸法差别之相，般若道者能知法界无差别理；方便道者能具庄严诸佛国土，般若道者能知诸佛国土平等；方便道者能知众生根行不同，般若道者能知根行空无所有；方便道者令诸菩萨诣于道场，般若道者能令菩萨逮无所觉。 “天子！菩萨摩诃萨复有二种速疾道。云何为二？一者、资粮道，二者、决择道。资粮道者谓施等五波罗蜜，决择道者谓般若波罗蜜。有着道、无著道，有漏道、无漏道，皆如是说。 “复有二种速疾道。云何为二？一者、有量道，二者、无量道。有量道者谓有相位，无量道者是无相位。 “复有二种速疾道：所谓智道及以断道。智道者谓从初地至第七地，断道者从于八地至第十地。” 尔时会中有菩萨名勇修智信，白文殊师利菩萨言：“大士！云何为菩萨摩诃萨所知义？云何为菩萨摩诃萨所修智？” 文殊师利菩萨言：“善男子！义非和合，智是和合。” 勇修智信菩萨言：“大士！以何因故义非和合，智是和合？” 文殊师利菩萨言：“善男子！义是无为，无为则非义，非义中无有法若和合、若不和合。义是无变异、无成实，不可取、不可舍，皆如是说。善男子！智名为道，道与心和合，非不和合 现代汉语译本 能行道者，能够创造各种因缘；般若（Prajna，智慧）之道，能够达到寂灭的境界；方便（Upaya，善巧）之道，能够了解诸法差别之相；般若之道，能够了解法界没有差别的真理；方便之道，能够具足庄严诸佛的国土；般若之道，能够了解诸佛国土的平等性；方便之道，能够了解众生根器和行为的不同；般若之道，能够了解根器和行为的空性；方便之道，能够引导菩萨前往道场；般若之道，能够使菩萨证得无所觉悟的境界。 ‘天子！菩萨摩诃萨还有两种快速的道路。哪两种呢？一是资粮道，二是决择道。资粮道指的是布施等五波罗蜜（Paramita，到彼岸）；决择道指的是般若波罗蜜。有执著之道、无执著之道，有漏之道、无漏之道，都可以这样说。’ ‘还有两种快速的道路。哪两种呢？一是有量道，二是无量道。有量道指的是有相之位，无量道指的是无相之位。’ ‘还有两种快速的道路：所谓智道和断道。智道指的是从初地到第七地，断道指的是从第八地到第十地。’ 这时，会中有一位菩萨名叫勇修智信，对文殊师利（Manjusri）菩萨说：‘大士！什么是菩萨摩诃萨所知的义理？什么是菩萨摩诃萨所修的智慧？’ 文殊师利菩萨说：‘善男子！义理不是和合的，智慧是和合的。’ 勇修智信菩萨说：‘大士！因为什么缘故义理不是和合的，智慧是和合的？’ 文殊师利菩萨说：‘善男子！义理是无为的，无为就不是义理，在非义理中没有法是和合的，也没有法是不和合的。义理是无变异、无成实，不可取、不可舍，都可以这样说。善男子！智慧名为道，道与心和合，不是不和合的。’