Chinese
答言：“无有见圣谛者。所以者何？随所有见皆为虚妄，无所见者乃名见谛。” 梵天言：“不见何法名为见谛？” 答言：“不见一切诸见，名为见谛。” 梵天言：“是谛当于何求？” 答言：“当于四颠倒中求。” 梵天言：“何故作如是说？” 答言：“求四颠倒，不得净、不得常、不得乐、不得我；若不得净是即不净；若不得常是即无常；若不得乐是即为苦；若不得我是即无我。梵天！一切法空、无我，是为圣谛。若能如是求谛，是人不见苦、不断集、不证灭、不修道。” 梵天言：“云何名修道？” 答言：“若不分别是法、是非法，离于二相，名为修道；以是道求一切法不得，是名为道。是道不令人离生死至涅槃。所以者何？不离不至乃名圣道。” 尔时有摩诃罗梵天子，名曰等行，问文殊师利：“何谓优婆塞归依佛、归依法、归依僧？” 答言：“优婆塞不起二见——不起我见、不起彼见，不起我见、不起佛见，不起我见、不起法见，不起我见、不起僧见——是名归依佛、归依法、归依僧。又优婆塞不以色见佛，不以受、想、行、识见佛，是名归依佛。优婆塞于法无所分别，亦不行非法，是名归依法。若优 现代汉语译本 ‘谁能够见到圣谛（Arya-satya，四圣谛）？’ 回答说：‘没有人能够见到圣谛。为什么呢？因为所有带有所见的见解都是虚妄的，没有任何所见才叫做见到真谛。’ 梵天（Brahma）说：‘不见什么法才叫做见到真谛？’ 回答说：‘不见一切诸见，才叫做见到真谛。’ 梵天说：‘这个真谛应当在哪里寻求？’ 回答说：‘应当在四颠倒（viparyasa，四种错误的认知）中寻求。’ 梵天说：‘为什么这样说？’ 回答说：‘在寻求四颠倒时，得不到净（subha，清净）、得不到常（nitya，恒常）、得不到乐（sukha，快乐）、得不到我（atman，真我）；如果得不到净，那就是不净；如果得不到常，那就是无常；如果得不到乐，那就是苦；如果得不到我，那就是无我。梵天！一切法都是空（sunyata，空性）、无我，这就是圣谛。如果能够这样寻求真谛，这个人就不会见到苦、不会断除集（samudaya，苦的根源）、不会证得灭（nirodha，苦的止息）、不会修习道（marga，达到灭苦的道路）。’ 梵天说：‘什么叫做修道？’ 回答说：‘如果不分别什么是法、什么是非法，远离这两种对立的相，就叫做修道；用这个道去寻求一切法而不可得，这就叫做道。这个道不使人离开生死到达涅槃（nirvana，寂灭）。为什么呢？不离生死，也不到达涅槃，才叫做圣道。’ 当时有一位摩诃罗梵天子（Mahabrahma），名叫等行，问文殊师利（Manjusri）：‘什么叫做优婆塞（upasaka，在家男居士）归依佛（Buddha）、归依法（Dharma）、归依僧（Sangha）？’ 回答说：‘优婆塞不生起两种见解——不生起我见（atman-drsti，认为有我的见解）、不生起彼见（认为有他人的见解），不生起我见、不生起佛见（认为佛是实在的），不生起我见、不生起法见（认为法是实在的），不生起我见、不生起僧见（认为僧是实在的）——这就叫做归依佛、归依法、归依僧。还有，优婆塞不以色（rupa，物质现象）见佛，不以受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、识（vijnana，意识）见佛，这就叫做归依佛。优婆塞对于法没有分别，也不行非法，这就叫做归依法。如果优
English
English version ‘Who can see the Noble Truths (Arya-satya)?’ The answer is: ‘No one sees the Noble Truths. Why is that? Because all views that involve seeing are false. Not seeing anything is called seeing the Truth.’ Brahma said: ‘What Dharma (law, teaching) must not be seen to be called seeing the Truth?’ The answer is: ‘Not seeing all views is called seeing the Truth.’ Brahma said: ‘Where should this Truth be sought?’ The answer is: ‘It should be sought in the four inversions (viparyasa).’ Brahma said: ‘Why do you say that?’ The answer is: ‘When seeking the four inversions, one does not obtain purity (subha), permanence (nitya), pleasure (sukha), or self (atman). If one does not obtain purity, that is impurity; if one does not obtain permanence, that is impermanence; if one does not obtain pleasure, that is suffering; if one does not obtain self, that is non-self. Brahma! All dharmas (phenomena) are empty (sunyata) and without self; this is the Noble Truth. If one can seek the Truth in this way, that person will not see suffering, will not cut off accumulation (samudaya), will not realize cessation (nirodha), and will not cultivate the path (marga).’ Brahma said: ‘What is called cultivating the path?’ The answer is: ‘If one does not distinguish between what is Dharma and what is not Dharma, and is apart from these two aspects, that is called cultivating the path. Using this path to seek all dharmas and not finding them, that is called the path. This path does not cause people to leave birth and death to reach Nirvana (nirvana). Why is that? Not leaving and not reaching is called the Noble Path.’ At that time, there was a Mahabrahma (great Brahma) son named Equal Conduct, who asked Manjusri (Manjusri): ‘What is called an upasaka (layman) taking refuge in the Buddha (Buddha), taking refuge in the Dharma (Dharma), and taking refuge in the Sangha (Sangha)?’ The answer is: ‘An upasaka does not give rise to two views—does not give rise to the view of self (atman-drsti), does not give rise to the view of other, does not give rise to the view of self and does not give rise to the view of Buddha, does not give rise to the view of self and does not give rise to the view of Dharma, does not give rise to the view of self and does not give rise to the view of Sangha—this is called taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. Furthermore, an upasaka does not see the Buddha through form (rupa), does not see the Buddha through feeling (vedana), perception (samjna), volition (samskara), or consciousness (vijnana); this is called taking refuge in the Buddha. An upasaka does not discriminate regarding the Dharma, and also does not practice what is not Dharma; this is called taking refuge in the Dharma. If an --------------------------------------------------------------------------------
Chinese
婆塞不离有为法见无为法，不离无为法见有为法，是名归依僧。又优婆塞不得佛、不得法、不得僧，是名归依佛、归依法、归依僧。” 尔时等行菩萨问文殊师利言：“是诸菩萨发菩提心者，为趣何所？” 答曰：“趣于虚空。所以者何？阿耨多罗三藐三菩提同虚空故。” 等行言：“云何菩萨名发阿耨多罗三藐三菩提心？” 答言：“若菩萨知一切发非发，一切法非法，一切众生非众生，是名菩萨发阿耨多罗三藐三菩提心。” ◎尔时等行菩萨白佛言：“世尊！所言菩萨，菩萨者为何谓耶？” 佛言：“善男子！若菩萨于邪定众生发大悲心，于正定众生不见殊异，故言菩萨。所以者何？菩萨不为正定众生、不为不定众生故发心，但为度邪定众生故而起大悲，发阿耨多罗三藐三菩提心，故言菩萨。” (尔时等行菩萨白佛言下，丹为名字义品第十三)尔时菩提菩萨白佛言：“世尊！我等亦乐说所以为菩萨。” 佛言：“便说！” 菩提菩萨言：“譬如男子、女人受一日戒，无毁无缺；若菩萨如是从初发心乃至成佛，于其中间常修净行，是名菩萨。” 坚意菩萨言：“若菩萨成就深固慈心，是名菩萨。” 度众生菩萨言：“譬如桥船，渡人不倦， 现代汉语译本：居士不离开有为法（saṃskṛta-dharma，指因缘和合而生的现象）而能见到无为法（asaṃskṛta-dharma，指不依赖因缘而存在的真如实性），不离开无为法而能见到有为法，这叫做归依僧（saṃgha）。而且，优婆塞（upāsaka，指在家男居士）不执着于佛（Buddha）、不执着于法（Dharma）、不执着于僧，这叫做真正地归依佛、归依法、归依僧。”， 当时，等行菩萨（Samantagāmin Bodhisattva）问文殊师利（Mañjuśrī）说：“这些发菩提心（bodhicitta，指追求觉悟的心）的菩萨，是趋向于什么地方呢？” 文殊师利回答说：“趋向于虚空。为什么呢？因为阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，指无上正等正觉）与虚空一样。” 等行菩萨说：“怎样的菩萨才能称为发了阿耨多罗三藐三菩提心呢？” 文殊师利回答说：“如果菩萨知道一切‘发’并非真正的‘发’，一切‘法’并非真正的‘法’，一切‘众生’并非真正的‘众生’，这就叫做菩萨发了阿耨多罗三藐三菩提心。” 当时，等行菩萨对佛说：“世尊！所说的菩萨，菩萨是什么意思呢？” 佛说：“善男子！如果菩萨对于处于邪定（mithyā-niyata，指错误的禅定状态）的众生发起大悲心，对于处于正定（samyak-niyata，指正确的禅定状态）的众生不视为有任何差别，所以称为菩萨。为什么呢？菩萨不是为了处于正定的众生、也不是为了处于不定的众生而发心，只是为了救度处于邪定的众生而生起大悲心，发起阿耨多罗三藐三菩提心，所以称为菩萨。” （当时等行菩萨对佛说以下的内容，在丹本中是名字义品第十三）当时，菩提菩萨（Bodhi Bodhisattva）对佛说：“世尊！我们也乐意说说什么是菩萨。” 佛说：“那就说吧！” 菩提菩萨说：“譬如男子、女人受持一日戒，没有毁犯或缺失；如果菩萨像这样从最初发心直到成佛，在这期间常常修持清净的行为，这就叫做菩萨。” 坚意菩萨（Dṛḍhamati Bodhisattva）说：“如果菩萨成就深厚坚固的慈心，这就叫做菩萨。” 度众生菩萨（Sattvatāra Bodhisattva）说：“譬如桥梁和船只，渡人不知疲倦，
English
English version: A layperson who, without departing from conditioned dharmas (saṃskṛta-dharma, phenomena arising from causes and conditions), sees unconditioned dharmas (asaṃskṛta-dharma, the true nature that does not depend on causes and conditions), and without departing from unconditioned dharmas, sees conditioned dharmas, this is called taking refuge in the Saṃgha. Moreover, an upāsaka (在家男居士, a male lay devotee) does not cling to the Buddha, does not cling to the Dharma, and does not cling to the Saṃgha, this is called truly taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Saṃgha. At that time, Samantagāmin Bodhisattva (等行菩萨) asked Mañjuśrī (文殊师利): 'Where do these Bodhisattvas who have generated the bodhicitta (菩提心, the mind of enlightenment) go?' Mañjuśrī replied: 'They go to the emptiness of space. Why? Because anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提, unsurpassed, complete, and perfect enlightenment) is like space.' Samantagāmin said: 'What kind of Bodhisattva is called one who has generated the mind of anuttarā-samyak-saṃbodhi?' Mañjuśrī replied: 'If a Bodhisattva knows that all 'generation' is not truly 'generation,' all 'dharmas' are not truly 'dharmas,' and all 'beings' are not truly 'beings,' this is called a Bodhisattva who has generated the mind of anuttarā-samyak-saṃbodhi.' At that time, Samantagāmin Bodhisattva said to the Buddha: 'World Honored One! What is meant by the term Bodhisattva? What is a Bodhisattva?' The Buddha said: 'Good man! If a Bodhisattva generates great compassion for beings in wrong concentration (mithyā-niyata, a state of incorrect samadhi), and does not see any difference in beings in right concentration (samyak-niyata, a state of correct samadhi), therefore they are called Bodhisattvas. Why? Bodhisattvas do not generate the mind for beings in right concentration, nor for beings in undetermined concentration, but only generate great compassion to save beings in wrong concentration, and generate the mind of anuttarā-samyak-saṃbodhi, therefore they are called Bodhisattvas.' (The following content, beginning with Samantagāmin Bodhisattva speaking to the Buddha, is the thirteenth chapter on the meaning of names in the Dan edition.) At that time, Bodhi Bodhisattva (菩提菩萨) said to the Buddha: 'World Honored One! We would also like to speak about what a Bodhisattva is.' The Buddha said: 'Then speak!' Bodhi Bodhisattva said: 'For example, a man or woman who observes the one-day precept, without any violation or deficiency; if a Bodhisattva, from the initial generation of the mind until becoming a Buddha, constantly cultivates pure conduct during this time, this is called a Bodhisattva.' Dṛḍhamati Bodhisattva (坚意菩萨) said: 'If a Bodhisattva achieves deep and firm loving-kindness, this is called a Bodhisattva.' Sattvatāra Bodhisattva (度众生菩萨) said: 'Like bridges and boats, tirelessly ferrying people across,' -------------------------------------------------------------------------------- 无有分别，若心如是，是名菩萨。”
Chinese
断恶道菩萨言：“若菩萨于诸佛国投足之处，即时一切恶道皆灭，是名菩萨。” 观世音菩萨言：“若菩萨众生见者，即时毕定于阿耨多罗三藐三菩提；又称其名者，得免众苦，是名菩萨。” 得大势菩萨言：“若菩萨所投足处，震动三千大千世界及魔宫殿，是名菩萨。” 无疲倦菩萨言：“若恒河沙等劫为一日一夜，以是三十日为一月，十二月为岁；以是岁数，若过百千万亿劫得值一佛；如是于恒河沙等佛所，行诸梵行修集功德，然后受阿耨多罗三藐三菩提记，心不休息无有疲倦，是名菩萨。” 导师菩萨言：“若菩萨于堕邪道众生生大悲心，令入正道不求恩报，是名菩萨。” 须弥山菩萨言：“若菩萨于一切法无所分别，如须弥山一于众色，是名菩萨。” 那罗延菩萨言：“若菩萨不为一切烦恼所坏，是名菩萨。” 心力菩萨言：“若菩萨以心思惟一切诸法无有错谬，是名菩萨。” 师子游步自在菩萨言：“若菩萨于诸论中，不怖不畏得深法忍，能使一切外道怖畏，是名菩萨。” 不可思议菩萨言：“若菩萨知心相不可思议，无所思惟分别，是名菩萨。” 善寂天子言：“若菩萨能于一切天宫中生而无 现代汉语译本 ‘没有分别，如果心是这样，这就是菩萨。’ 断恶道菩萨（Duàn è dàodàopúsà）：‘如果菩萨在诸佛国土投足之处，立刻一切恶道都灭除，这就是菩萨。’ 观世音菩萨（Guānshìyīn Púsà）：‘如果菩萨被众生见到，立刻必定证得阿耨多罗三藐三菩提（Ānòu duō luō sānmiǎo sānpútí，无上正等正觉）；又称念他的名字，就能免除各种痛苦，这就是菩萨。’ 得大势菩萨（Dé dàshì Púsà）：‘如果菩萨所投足之处，震动三千大千世界以及魔的宫殿，这就是菩萨。’ 无疲倦菩萨（Wú píjuàn Púsà）：‘如果恒河沙数（Hénghé shā shù）般的劫为一个昼夜，以这三十日为一个月，十二个月为一年；以这样的年数，如果经过百千万亿劫才能遇到一尊佛；像这样在恒河沙数般的佛所，修行各种梵行，修集功德，然后接受阿耨多罗三藐三菩提（Ānòu duō luō sānmiǎo sānpútí，无上正等正觉）的授记，内心不休息，没有疲倦，这就是菩萨。’ 导师菩萨（Dǎoshī Púsà）：‘如果菩萨对于堕入邪道的众生生起大悲心，使他们进入正道，不求回报，这就是菩萨。’ 须弥山菩萨（Xūmíshān Púsà）：‘如果菩萨对于一切法没有分别，如同须弥山（Xūmíshān）一样，对于各种颜色都是一样的，这就是菩萨。’ 那罗延菩萨（Nàluóyán Púsà）：‘如果菩萨不被一切烦恼所破坏，这就是菩萨。’ 心力菩萨（Xīnlì Púsà）：‘如果菩萨用心思惟一切诸法，没有错谬，这就是菩萨。’ 师子游步自在菩萨（Shīzi yóubù zìzài Púsà）：‘如果菩萨在各种论议中，不害怕不畏惧，得到甚深的法忍，能够使一切外道感到怖畏，这就是菩萨。’ 不可思议菩萨（Bùkě sīyì Púsà）：‘如果菩萨知道心相不可思议，没有思惟分别，这就是菩萨。’ 善寂天子（Shànjì Tiānzǐ）：‘如果菩萨能够在一切天宫中出生而没有...’