English
English version: 'If generosity is equal, the equality of generosity is the equality of Sarvajna (all-knowing); the equality of morality is the equality of Sarvajna; the equality of patience is the equality of Sarvajna; the equality of diligence is the equality of Sarvajna; the equality of meditation is the equality of Sarvajna; the equality of wisdom is the equality of Sarvajna; using these equalities to treat all dharmas is called Sarvajna. Furthermore, Brahma! Possessing the characteristics of generosity, the characteristics of morality, the characteristics of patience, the characteristics of diligence, the characteristics of meditation, and the characteristics of wisdom, this is called Sarvajna. Brahma! Thus, possessing the Six Paramitas (Six Perfections) can fulfill Sarvajna.' 'World Honored One! How can one know when Sarvajna is fulfilled?' 'Brahma! If one is not attached to the eye, not attached to form, not attached to the ear, not attached to sound, not attached to the nose, not attached to smell, not attached to the tongue, not attached to taste, not attached to the body, not attached to touch, not attached to the mind, not attached to dharma, if one is not attached to these inner and outer Twelve Entrances (Twelve Sense Bases), it is called fulfilling Sarvajna. I have attained such fulfillment of Sarvajna, without attachment to the eye, without attachment to form, ear, sound, nose, smell, tongue, taste, body, touch, mind, or dharma, therefore the Tathagata (Thus Come One) is called Sarvajna with unobstructed knowledge and vision. Brahma! Sarvajna does not receive anything from the dharma. Why? Because it is useless. Uselessness means the meaning of non-existence. The meaning of non-existence is emptiness, like the meaning of space, like the characteristic of space, this is Sarvajna, therefore it does not receive anything from the dharma. Brahma! For example, everything that is done is because of space, but space does not rely on anything; in this way, all wisdom comes from Sarvajna, but Sarvajna does not rely on anything.' Brahma said to the Buddha: 'World Honored One! What the World Honored One speaks of as Sarvajna, what is the meaning of Sarvajna?' 'Brahma! Everything that is done is true because of wisdom, not something that Sravakas (Hearers) or Pratyekabuddhas (Solitary Buddhas) can reach, therefore it is called Sarvajna. Everything that is done can be accomplished, therefore it is called Sarvajna. It can break all conceptual fabrications, therefore it is called Sarvajna. All teachings and all restraints, these dharmas practiced by sentient beings all come from it, therefore it is called Sarvajna.' --------------------------------------------------------------------------------
Chinese
得诸圣智——若学智、若无学智、若辟支佛智——皆从中出故，名萨婆若。正行故，名萨婆若。能分别一切药故，名萨婆若。能灭一切众生病故，名萨婆若。能除一切烦恼习气故，名萨婆若。常在定故，名萨婆若。一切法中无疑故，名萨婆若。一切世间、出世间智慧皆从中出故，名萨婆若。善知一切智慧方便相故，名萨婆若。” 尔时思益梵天白佛言：“未曾有也。世尊！诸佛、如来智慧甚深，心无所缘而知一切众生心、心所行。世尊！萨婆若有如是无量功德，其谁善男子、善女人不发阿耨多罗三藐三菩提心？” 于是网明菩萨白佛言：“世尊！若有菩萨悕望功德利而发菩提心者，不名发大乘也。所以者何？一切法无功德利，以无对处故。世尊！菩萨摩诃萨不应为功德利故发菩提心，但为大悲心故、灭众生诸苦恼故、不自忧苦故、生诸善法故、解脱诸邪见故、灭除诸病故、舍我所贪着故、不观憎爱故、不没世法故、厌患有为故、安住涅槃故发菩提心。世尊！菩萨不应于众生求其恩报，亦不应观作与不作，又于苦、乐心不倾动。世尊！何谓菩萨家清净？” 佛言：“善男子！菩萨若生转轮圣王家，不名家清净；若生帝释中、若生梵王中，亦不名家清净；在所生处乃至畜生，自不退失善根，亦令众生生 现代汉语译本： ‘由于一切圣者的智慧——无论是学习的智慧、无须学习的智慧，还是辟支佛（Pratyekabuddha，独觉佛）的智慧——都从中产生，所以称为萨婆若（Sarvajna，一切智）。由于行为端正，所以称为萨婆若。由于能够分辨一切药物，所以称为萨婆若。由于能够消除一切众生的疾病，所以称为萨婆若。由于能够去除一切烦恼习气，所以称为萨婆若。由于常在禅定之中，所以称为萨婆若。由于对一切法都没有疑惑，所以称为萨婆若。由于一切世间和出世间的智慧都从中产生，所以称为萨婆若。由于善于了解一切智慧的方便之相，所以称为萨婆若。’ 这时，思益梵天（Susiddhi Brahma）对佛说：‘真是前所未有啊，世尊！诸佛、如来的智慧非常深奥，心中没有任何执着，却能知晓一切众生的心和心所行的。世尊！萨婆若有如此无量的功德，哪有善良的男子、善良的女子不发阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）呢？’ 于是，网明菩萨（Jaliniprabha Bodhisattva）对佛说：‘世尊！如果有菩萨希望获得功德利益而发菩提心，这不能称为发大乘心。为什么呢？因为一切法都没有功德利益，因为没有对立之处。世尊！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）不应该为了功德利益而发菩提心，而应该为了大悲心，为了灭除众生的一切痛苦烦恼，为了不为自己的痛苦担忧，为了生出各种善法，为了解脱各种邪见，为了灭除各种疾病，为了舍弃对自我的贪着，为了不执着于憎恨和爱恋，为了不沉没于世俗之法，为了厌恶有为之法，为了安住于涅槃（Nirvana，寂灭）而发菩提心。世尊！菩萨不应该向众生寻求恩报，也不应该考虑做了还是没做，而且对于苦和乐，内心不应动摇。世尊！什么叫做菩萨的家清净呢？’ 佛说：‘善男子！菩萨如果生在转轮圣王（Chakravartin，统治世界的君王）的家庭，不能称为家清净；如果生在帝释（Indra，天帝）之中，或者生在梵王（Brahma，色界天之王）之中，也不能称为家清净；无论生在何处，乃至畜生道中，自己不退失善根，也令众生生起善根，这才能称为家清净。’
English
English version: 'Because all the wisdom of the saints—whether it be the wisdom of learning, the wisdom of no-learning, or the wisdom of Pratyekabuddhas (Solitary Buddhas)—all come from it, it is called Sarvajna (All-Knowing). Because of right conduct, it is called Sarvajna. Because it can distinguish all medicines, it is called Sarvajna. Because it can eliminate the diseases of all sentient beings, it is called Sarvajna. Because it can remove all afflictions and habitual tendencies, it is called Sarvajna. Because it is always in samadhi (concentration), it is called Sarvajna. Because there is no doubt about all dharmas (teachings), it is called Sarvajna. Because all worldly and supramundane wisdom comes from it, it is called Sarvajna. Because it is skilled in knowing the expedient aspects of all wisdom, it is called Sarvajna.' At that time, Susiddhi Brahma (Brahma of Excellent Thought) said to the Buddha: 'It is unprecedented, World Honored One! The wisdom of the Buddhas and Tathagatas (Thus Come Ones) is very profound. Their minds are not attached to anything, yet they know the minds of all sentient beings and what their minds are doing. World Honored One! Sarvajna has such immeasurable merits. What good man or good woman would not generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment)?' Then, Jaliniprabha Bodhisattva (Net Light Bodhisattva) said to the Buddha: 'World Honored One! If a Bodhisattva generates the Bodhi-citta (mind of enlightenment) hoping for merits and benefits, this is not called generating the Mahayana (Great Vehicle) mind. Why? Because all dharmas have no merits or benefits, because there is no opposite to them. World Honored One! A Bodhisattva-Mahasattva (Great Bodhisattva) should not generate the Bodhi-citta for the sake of merits and benefits, but should generate the Bodhi-citta for the sake of great compassion, for the sake of extinguishing all the suffering and afflictions of sentient beings, for the sake of not worrying about their own suffering, for the sake of generating all good dharmas, for the sake of liberating from all wrong views, for the sake of eliminating all diseases, for the sake of relinquishing attachment to self, for the sake of not being attached to hatred and love, for the sake of not being submerged in worldly dharmas, for the sake of being disgusted with conditioned dharmas, and for the sake of abiding in Nirvana (liberation). World Honored One! A Bodhisattva should not seek repayment from sentient beings, nor should they consider whether they have done something or not, and their minds should not be moved by suffering and happiness. World Honored One! What is called the purity of a Bodhisattva's family?' The Buddha said: 'Good man! If a Bodhisattva is born into the family of a Chakravartin (Wheel-Turning King), it is not called family purity; if they are born among the Indras (Lord of Gods), or if they are born among the Brahmas (King of the Form Realm), it is also not called family purity; wherever they are born, even in the animal realm, if they do not lose their own roots of goodness, and also cause sentient beings to generate roots of goodness, this is what is called family purity.' --------------------------------------------------------------------------------
Chinese
诸善根，是名菩萨家清净。又，网明！慈是菩萨家，心平等故；悲是菩萨家，深心念故；喜是菩萨家，生法喜故；舍是菩萨家，离贪着故；不舍菩提是菩萨家，不贪声闻、辟支佛地故。” 思益梵天所问经卷第二 大正藏第 15 册 No. 0586 思益梵天所问经 思益梵天所问经卷第三 姚秦龟兹国三藏鸠摩罗什译 谈论品第七(丹菩萨无二品第十二) 尔时思益梵天白佛言：“世尊！是文殊师利法王子在此大会而无所说。” 佛即告文殊师利：“汝于此会所说法中可少说之。” 文殊师利白佛言：“世尊！佛所得法宁可识不？” 佛言：“不可识也。” “世尊！是法可说、可演、可论不？” 佛言：“不可说、不可演、不可论。” “世尊！若是法不可说、不可演、不可论者，则不可示。” 尔时思益梵天谓文殊师利：“汝不为众生演说法乎？” 文殊师利言：“梵天！法性中有二相耶？” 梵天言：“无也。” 文殊师利言：“一切法不入法性耶？” 梵天言：“然！” 文殊师利言：“若法性是不二相，一切法入法性中，云何当为众生说法？” 梵天言：“颇有说法亦无二耶 现代汉语译本： ‘诸善根，这被称为菩萨家的清净。还有，网明（Net Light，菩萨名）！慈爱是菩萨的家，因为心怀平等；悲悯是菩萨的家，因为深深地挂念众生；喜悦是菩萨的家，因为从佛法中产生喜悦；舍弃是菩萨的家，因为远离贪婪和执着；不舍弃菩提心是菩萨的家，因为不贪图声闻（Śrāvaka，听闻佛法而修行的弟子）、辟支佛（Pratyekabuddha，独自觉悟者）的境界。’ 《思益梵天所问经》卷第二 大正藏第15册 No. 0586 《思益梵天所问经》 《思益梵天所问经》卷第三 姚秦龟兹国三藏鸠摩罗什译 谈论品第七 (丹菩萨无二品第十二) 这时，思益梵天（Vimalakīrti Brahmā，一位有智慧的天神）对佛说：‘世尊！这位文殊师利（Mañjuśrī，智慧的象征）法王子（Dharma Prince，指有资格继承佛法的人）在此大会中，却什么也没说。’ 佛陀就告诉文殊师利：‘你在这法会所说的法中，可以稍微说一些。’ 文殊师利对佛说：‘世尊！佛所证得的法，可以被认识吗？’ 佛说：‘不可认识。’ ‘世尊！这法可以被说、可以被演说、可以被讨论吗？’ 佛说：‘不可说、不可演说、不可讨论。’ ‘世尊！如果这法不可说、不可演说、不可讨论，那么就不可示现。’ 这时，思益梵天对文殊师利说：‘您不为众生演说法吗？’ 文殊师利说：‘梵天！法性（Dharmatā，法的本性）中有两种不同的相吗？’ 梵天说：‘没有。’ 文殊师利说：‘一切法不进入法性中吗？’ 梵天说：‘是的！’ 文殊师利说：‘如果法性是不二之相，一切法都进入法性中，那又如何为众生说法呢？’ 梵天说：‘难道有说法也是没有二相的吗？’
English
English version: 'All wholesome roots are called the purity of a Bodhisattva's family. Furthermore, Net Light (a Bodhisattva's name)! Loving-kindness is the Bodhisattva's family, because of equanimity of mind; compassion is the Bodhisattva's family, because of deep mindfulness; joy is the Bodhisattva's family, because of generating joy in the Dharma; equanimity is the Bodhisattva's family, because of being free from greed and attachment; not abandoning Bodhi (Enlightenment) is the Bodhisattva's family, because of not being greedy for the lands of Śrāvakas (Disciples who learn by hearing) and Pratyekabuddhas (Solitary Buddhas).' The Sutra of Vimalakīrti Brahmā's Questions, Volume 2 Taisho Tripitaka Volume 15, No. 0586, The Sutra of Vimalakīrti Brahmā's Questions The Sutra of Vimalakīrti Brahmā's Questions, Volume 3 Translated by Kumārajīva from the Kingdom of Kucha during the Yao Qin Dynasty Chapter 7: Discussion (Chapter 12: The Non-Duality of the Dan Bodhisattva) At that time, Vimalakīrti Brahmā (a wise celestial being) said to the Buddha: 'World Honored One! This Dharma Prince Mañjuśrī (symbol of wisdom) is in this great assembly, yet he has said nothing.' The Buddha then told Mañjuśrī: 'Among the Dharma teachings spoken at this assembly, you may say a little.' Mañjuśrī said to the Buddha: 'World Honored One! Can the Dharma attained by the Buddha be known?' The Buddha said: 'It cannot be known.' 'World Honored One! Can this Dharma be spoken, expounded, or discussed?' The Buddha said: 'It cannot be spoken, expounded, or discussed.' 'World Honored One! If this Dharma cannot be spoken, expounded, or discussed, then it cannot be shown.' At that time, Vimalakīrti Brahmā said to Mañjuśrī: 'Do you not expound the Dharma for sentient beings?' Mañjuśrī said: 'Brahmā! Are there two aspects in Dharmatā (the nature of Dharma)?' Brahmā said: 'No.' Mañjuśrī said: 'Do all Dharmas not enter into Dharmatā?' Brahmā said: 'Yes!' Mañjuśrī said: 'If Dharmatā is of a non-dual aspect, and all Dharmas enter into Dharmatā, then how can one expound the Dharma for sentient beings?' Brahmā said: 'Is there perhaps a way of speaking that is also without duality?' -------------------------------------------------------------------------------- ？”