Chinese
资生所著，断诸贩卖，不分别不戏论，过一切戏论，是名正命。正命中更不分别是邪命是正命，即得一切清净命，是故说名得清净正命。又一切诸命皆不生，无有邪正，是人名为得清净命。安住正道无有戏论，住是正命中，不取正命不舍邪命，是故说名住正命中。是人尔时不名住正不名住邪，得清净平等命，离于命相无动无作，不念命不念非命，但名为如实知者如实见者，是故说名住正命中。 “持世！何谓菩萨摩诃萨善知正精进、菩萨摩诃萨住正精进？若菩萨为断一切精进道故，名为住正精进。何以故？一切精进皆为是邪，诸有所发有作有行皆名为邪。何以故？一切法皆是邪作，有所发作皆是虚妄，若虚妄者即亦是邪。正精进者，无发无作无行无愿，一切法中断有所作。是菩萨于一切法中断有所作，乃至涅槃相佛相中不生有所作相，是人善知一切所作皆为虚妄，为无所作故行道若是。正者则无所作，一切法平等无差别，无有所作过所作相。是菩萨善知精进非是精进道，不取不舍故说名住正精进。正精进者，即是诸精进不可得义，即是诸法如实知见义。所谓正精进如是见者，不复分别是邪精进是正精进，是故说名正精进。 “持世！何谓菩萨摩诃萨善知正念？菩萨摩诃萨知见一切念皆是邪念，有所念处皆 现代汉语译本 资生所著，断绝各种贩卖行为，不作分别也不作戏论，超越一切戏论，这叫做正命（正确的谋生方式）。在正命中，不再分别什么是邪命什么是正命，就能获得一切清净的生命，因此被称为获得清净正命。进一步说，一切生命都不生起，没有邪正之分，这样的人被称为获得清净生命。安住于正道，没有戏论，安住于这种正命中，不执取正命也不舍弃邪命，因此被称为安住于正命中。这样的人，此时不称为安住于正，也不称为安住于邪，获得清净平等的生命，远离生命的表相，没有动摇也没有造作，不念及生命也不念及非生命，只是如实地知晓、如实地看见，因此被称为安住于正命中。 ‘持世（菩萨名）！什么是菩萨摩诃萨善于了解正精进（正确的努力），菩萨摩诃萨安住于正精进？如果菩萨为了断绝一切精进之道，这叫做安住于正精进。为什么这么说呢？一切精进都是邪的，凡是有所发起、有所作为、有所行动，都叫做邪。为什么这么说呢？一切法都是邪作，有所发起作为都是虚妄的，如果是虚妄的，那就是邪的。正精进，是没有发起、没有作为、没有行动、没有愿望，在一切法中，断绝有所作为。这样的菩萨，在一切法中，断绝有所作为，乃至在涅槃相、佛相中，不生起有所作为的念头，这样的人善于了解一切所作都是虚妄的，为了无所作为而修行。正，就是无所作为，一切法平等没有差别，没有所作，超越所作的表相。这样的菩萨，善于了解精进不是精进之道，不执取也不舍弃，所以被称为安住于正精进。正精进，就是一切精进都不可得的意义，就是一切法如实知见的意义。所谓正精进，像这样见解的人，不再分别什么是邪精进什么是正精进，因此被称为正精进。 ‘持世（菩萨名）！什么是菩萨摩诃萨善于了解正念（正确的念头）？菩萨摩诃萨知晓并看见一切念头都是邪念，凡是有所念及之处，都是...
English
English version That which is produced by livelihood, severing all kinds of selling, not discriminating, not engaging in frivolous discussions, surpassing all frivolous discussions, is called Right Livelihood. In Right Livelihood, one no longer distinguishes between what is wrong livelihood and what is right livelihood, and thus attains all pure life. Therefore, it is said to have attained pure Right Livelihood. Furthermore, all lives do not arise, there is no distinction between wrong and right; such a person is called to have attained pure life. Abiding in the right path without frivolous discussions, dwelling in this Right Livelihood, neither grasping at Right Livelihood nor abandoning Wrong Livelihood, therefore it is said to dwell in Right Livelihood. Such a person, at this time, is neither called to dwell in right nor called to dwell in wrong, attaining pure and equal life, being apart from the appearance of life, without movement and without action, not thinking of life and not thinking of non-life, but is merely called one who knows things as they are and sees things as they are. Therefore, it is said to dwell in Right Livelihood. ‘Holder of the World (a Bodhisattva's name)! What is it that a Bodhisattva-Mahasattva is skilled in knowing Right Effort, and a Bodhisattva-Mahasattva abides in Right Effort? If a Bodhisattva, for the sake of severing all paths of effort, is called to abide in Right Effort. Why is that? All efforts are wrong, whatever is initiated, acted upon, or performed is called wrong. Why is that? All dharmas are wrong actions, whatever is initiated and acted upon is false. If it is false, then it is also wrong. Right Effort is without initiation, without action, without performance, without wish; in all dharmas, there is a cessation of action. This Bodhisattva, in all dharmas, ceases to act, even in the characteristics of Nirvana and the characteristics of Buddha, does not give rise to the thought of acting. Such a person is skilled in knowing that all actions are false, and practices the path for the sake of non-action. Right is non-action, all dharmas are equal without difference, without action, surpassing the appearance of action. This Bodhisattva is skilled in knowing that effort is not the path of effort, neither grasping nor abandoning, therefore it is said to abide in Right Effort. Right Effort is the meaning that all efforts are unattainable, it is the meaning of truly knowing and seeing all dharmas. One who sees Right Effort in this way no longer distinguishes between what is wrong effort and what is right effort, therefore it is called Right Effort. ‘Holder of the World (a Bodhisattva's name)! What is it that a Bodhisattva-Mahasattva is skilled in knowing Right Mindfulness? A Bodhisattva-Mahasattva knows and sees that all thoughts are wrong thoughts, wherever there is a thought, it is... --------------------------------------------------------------------------------
Chinese
是邪念。何以故？一切念是邪念，若于处所念生皆是邪念，无忆无念是名正念。何以故？一切念从虚妄因缘起，是故有生念处皆为邪念。若于处所无生无灭是名正念，无有处所起念业，是名安住清净念中，无处生邪念。是人知见一切法皆为是邪，是正法中无念，是故说安住正念中。 “又正念者，于法无有分别是正念是邪念，是人通达一切念皆无念相，常行六舍心故说名住正念。是人更无所贪乐，亦不分别是无念，以诸法平等通达一切念。是人如实知见一切念故，若念若非念无取无舍，是故说安住正念中。是人所念更不分别是等是不等，于念非念不随不缘，以无缘故知一切念非念，若念若非念不复在心。是人安住正念故，不可说不可示，断一切语言，离一切语言，如实知一切语言，不分别此彼故，说名安住正念。 “持世！何谓菩萨摩诃萨安住正定？菩萨摩诃萨观一切定皆是邪定。何以故？凡诸法中，所取缘定相，所取知定相，所取三昧戏论定相，皆名为邪。邪者即是贪着义，是定不尔，如所缘取相不取相，无求无戏论无忆念，名为正定。若不贪着不分别此彼，断贪着喜不受定味，坏取定相心无所住，是名正定。又正定者，不依止一切定中而不戏论，如实通达法之本体，善知定相心不贪着，欲破彼此念道 现代汉语译本：是邪念。为什么呢？一切念头都是邪念，如果在某个处所生起念头，那都是邪念，没有忆念没有念头才叫做正念。为什么呢？一切念头都是从虚妄的因缘而生起，所以凡是有生起念头的地方都是邪念。如果在某个处所没有生起也没有灭去，这叫做正念，没有在任何处所生起念头的行为，这叫做安住在清净的念头中，没有地方生起邪念。这样的人知晓并看清一切法都是邪的，在正法中是没有念头的，所以说安住在正念中。 ‘又，所谓正念，就是对于法没有分别，无论是正念还是邪念，这样的人通达一切念头都没有念头的相状，常常实行六种舍弃的心，所以叫做安住在正念中。这样的人不再贪图享乐，也不分别什么是无念，因为对于诸法平等通达一切念头。这样的人如实地知晓并看清一切念头，对于念头或者非念头，没有取舍，所以说安住在正念中。这样的人所念的不再分别什么是相等什么是不等，对于念头或者非念头，不随顺也不攀缘，因为没有攀缘的缘故，知道一切念头都不是念头，无论是念头还是非念头都不再放在心上。这样的人安住在正念中，不可说也不可示，断绝一切语言，远离一切语言，如实地知晓一切语言，不分别此和彼，所以叫做安住在正念中。 ‘持世（菩萨名）！什么叫做菩萨摩诃萨安住在正定中？菩萨摩诃萨观察一切禅定都是邪定。为什么呢？凡是在诸法中，所取缘定的相状，所取知定的相状，所取三昧戏论定的相状，都叫做邪定。邪就是贪着的含义，真正的禅定不是这样，就像所攀缘取着的相状不取着，没有追求没有戏论没有忆念，这叫做正定。如果不贪着不分别此和彼，断绝贪着的喜悦不接受禅定的滋味，破坏取着禅定的相状，心中没有住所，这叫做正定。又，所谓正定，就是不依止一切禅定中而不戏论，如实地通达法的本体，善于知晓禅定的相状，心中不贪着，想要破除彼此的念头。’
English
English version: These are evil thoughts. Why? All thoughts are evil thoughts. If thoughts arise in a certain place, they are all evil thoughts. Having no memory and no thought is called right mindfulness. Why? All thoughts arise from false causes and conditions, therefore, all places where thoughts arise are evil thoughts. If there is no arising and no ceasing in a certain place, that is called right mindfulness. There is no action of arising thoughts in any place, that is called dwelling in pure mindfulness, and there is no place for evil thoughts to arise. Such a person knows and sees that all dharmas are evil, and there is no thought in the right Dharma, therefore it is said to dwell in right mindfulness. 'Furthermore, right mindfulness is the absence of discrimination towards dharmas, whether it is right mindfulness or evil mindfulness. Such a person understands that all thoughts have no characteristic of thought, and constantly practices the six relinquishments, therefore it is called dwelling in right mindfulness. Such a person no longer craves pleasure, nor does he discriminate what is non-thought, because he equally understands all thoughts in relation to all dharmas. Such a person truly knows and sees all thoughts, and has no grasping or rejection of thoughts or non-thoughts, therefore it is said to dwell in right mindfulness. Such a person's thoughts no longer discriminate what is equal and what is unequal, and he neither follows nor clings to thoughts or non-thoughts. Because there is no clinging, he knows that all thoughts are not thoughts, and neither thoughts nor non-thoughts remain in his mind. Such a person dwells in right mindfulness, which is unspeakable and unshowable, cutting off all language, abandoning all language, truly knowing all language, and not discriminating this and that, therefore it is called dwelling in right mindfulness.' 'Holder of the World (Bodhisattva's name)! What is it called when a Bodhisattva-Mahasattva dwells in right concentration? A Bodhisattva-Mahasattva observes that all concentrations are evil concentrations. Why? Because in all dharmas, the characteristics of grasping conditioned concentration, the characteristics of grasping knowing concentration, and the characteristics of grasping samadhi discursive concentration are all called evil concentrations. Evil means attachment, but true concentration is not like that. Like the characteristics of what is grasped and clung to, there is no grasping, no seeking, no discursiveness, and no memory, that is called right concentration. If one does not crave, does not discriminate this and that, cuts off the joy of craving, does not accept the taste of concentration, destroys the characteristics of grasping concentration, and the mind has no dwelling place, that is called right concentration. Furthermore, right concentration is not relying on all concentrations and not engaging in discursiveness, truly understanding the essence of the Dharma, skillfully knowing the characteristics of concentration, and the mind does not crave, wanting to break the thoughts of this and that.' --------------------------------------------------------------------------------
Chinese
，如是语亦不分别，断一切分别故，名为正定。 “又正定中更不生邪正想，破一切想、断一切想、灭一切想故，名为正定。正定者，不生邪正不分别邪正，是名正定。何以故？是菩萨通达诸定方便住是正定中，不复为若定若定相所系，过诸定相，故说名正定。正定名于法无所戏论，诸法平等中无有戏论，所谓是正是邪。正定者，即是诸法平等义。正定者，能出诸禅定三界一切有为法，能如实知见一切五道生死义。持世！是名诸菩萨摩诃萨住如是定中，名为得正定方便，名为善知道、善知道方便，所谓如实知见能至涅槃道。 持世经世间出世间品第九 “持世！何谓菩萨摩诃萨善知世间出世间法？何谓得世间出世间法方便？持世！菩萨摩诃萨正观世间出世间法。 “何等为世间法？菩萨作是念：‘凡所有法，忆想分别，从颠倒起，众因缘生，系虚妄缘，从二相起，空无所有，如虹杂色，亦如火轮诳于凡夫。破坏义故假名世间，是名世间。’诸世间法皆非是实，从虚妄缘起不作不起相，但因阴界入色声香味触法故说，因名色故说，随凡夫人心所贪着，又随种种贪着邪见，如乱丝无绪，如茅根蔓草互相连着，随颠倒相应故，说名世间法。 “何等为出世间法？如是世间法，从本已来如实性 现代汉语译本：像这样说话也不分别，因为断绝了一切分别，所以称为正定（Samadhi，三摩地，指一种高度集中的精神状态）。 ‘此外，在正定中不再产生邪正的想法，因为破除一切想法、断绝一切想法、灭除一切想法，所以称为正定。正定就是不产生邪正的想法，不分别邪正，这就是正定。为什么呢？因为菩萨通达各种禅定的方便法门，安住于这种正定中，不再被任何禅定或禅定的表相所束缚，超越了各种禅定的表相，所以称为正定。正定意味着对于法没有虚妄的戏论，在诸法平等的境界中没有戏论，所谓什么是正什么是邪。正定，就是诸法平等的意义。正定，能够超越各种禅定和三界（Trailokya，欲界、色界、无色界）一切有为法（Samskrta，指由因缘和合而成的法），能够如实地知见五道（指地狱、饿鬼、畜生、人、天五种生命形态）生死的意义。持世（Dharanimdhara，菩萨名）！这称为诸位菩萨摩诃萨安住于这样的禅定中，称为获得正定的方便法门，称为善于知道、善于知道的方便法门，也就是如实地知见能够到达涅槃（Nirvana，指解脱生死轮回的境界）的道路。’ 持世经世间出世间品第九 ‘持世！什么叫做菩萨摩诃萨善于了解世间法和出世间法？什么叫做获得世间法和出世间法的方便法门？持世！菩萨摩诃萨正确地观察世间法和出世间法。 ‘什么叫做世间法？菩萨这样想：‘凡是所有的法，都是由忆想分别产生的，从颠倒妄想中生起，由各种因缘和合而成，依附于虚妄的缘起，从二相（能取和所取）产生，空无所有，就像彩虹的杂色，也像火轮欺骗凡夫一样。因为有破坏的意义，所以假名为世间，这就是世间。’各种世间法都不是真实的，从虚妄的缘起而不作不起的表相，只是因为阴（Skandha，指构成个体存在的五种要素，即色、受、想、行、识）、界（Dhatu，指构成现象世界的十八种要素，即六根、六尘、六识）、入（Ayatana，指产生认识的十二种要素，即六根和六尘）色声香味触法而说，因为名色（Namarupa，指精神和物质的结合体）而说，随着凡夫的心所贪着，又随着种种贪着邪见，像乱丝没有头绪，像茅草根和蔓草互相连着，随着颠倒相应，所以称为世间法。 ‘什么叫做世间法？像这样的世间法，从根本以来就是如实的自性