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佛说是偈时，五千天子皆发阿耨多罗三藐三菩提心；二千菩萨得无生法忍；十千比丘不受诸法，漏尽，心得解脱；三万二千人远尘离垢，于诸法中得法眼净。◎ ◎行道品第十一(丹发菩提心品第十八) 尔时文殊师利法王子白佛言：“世尊！如我解佛所说义，若有人发菩提愿，是为邪愿。所以者何？诸有所得悉皆是邪。若计得菩提而发愿者，是人诸所作行皆为是邪。所以者何？菩提不在欲界，不在色界，不在无色界，菩提无有住处，不应发愿。世尊！譬如有人愿得虚空，宁得虚空不？” 佛言：“不也！” “世尊！菩萨亦复如是，发同虚空相菩提之愿，即是发虚空愿，菩提出过三世非是受相，不可愿也。若菩萨起二相发菩提心，作是念：‘生死与菩提异，邪见与菩提异，涅槃与菩提异。’是则不行菩提道也。” 尔时思益梵天谓文殊师利：“菩萨云何行名菩提行？”答言：“若菩萨行一切法，而于法无所行，是名行菩提行。所以者何？出过一切所行是行菩提。” 又问 现代汉语译本 精进修持广大的智慧，这被称为最极勇猛，能够摧破魔的军队。我在燃灯佛（Dipamkara Buddha）处，安住于忍辱而得到授记，如果有人喜爱这部经，我也会为他授记。如果有人在佛陀涅槃后，能够解说这部经，即使佛陀不在世，也能做佛陀所做的事业。” 佛陀宣说这偈颂时，五千天子都发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）；两千菩萨证得了无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的深刻理解）；一万比丘不受诸法束缚，漏尽烦恼，心得解脱；三万二千人远离尘垢，在诸法中得到了法眼净（dharma-caksu-visuddhi，对佛法的清净之眼）。 行道品第十一（丹发菩提心品第十八） 这时，文殊师利（Manjusri）法王子对佛陀说：“世尊！如我理解佛所说的意义，如果有人发起菩提愿，这是邪愿。为什么呢？凡有所得，都属于邪见。如果计较得到菩提而发愿，这个人所做的一切行为都是邪的。为什么呢？菩提不在欲界（kama-dhatu），不在**（rupa-dhatu），不在无**（arupa-dhatu），菩提没有住处，不应该发愿。世尊！譬如有人希望得到虚空，能得到虚空吗？” 佛说：“不能。” “世尊！菩萨也像这样，发起如同虚空之相的菩提之愿，就是发起虚空之愿，菩提超越三世，不是可以接受的相，不可以发愿。如果菩萨生起二相，发起菩提心，这样想：‘生死与菩提不同，邪见与菩提不同，涅槃与菩提不同。’这就是不行菩提道。” 这时，思益梵天（Susiddhi-brahman）问文殊师利：“菩萨怎样的行为才称为菩提行？”文殊师利回答说：“如果菩萨行一切法，而对于法没有执着，这称为行菩提行。为什么呢？超出一切所行，就是行菩提。” 又问
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English version Practicing diligently with great wisdom, this is called the most valiant, able to destroy the armies of Mara (demon). I, at Dipamkara Buddha (the Buddha who predicted Shakyamuni's enlightenment), abiding in patience, received the prediction. If anyone delights in this sutra, I will also give them a prediction. If someone, after the Buddha's passing, can explain this sutra, even though the Buddha is not in the world, they will be able to do the work of the Buddha.' When the Buddha spoke this verse, five thousand devas (heavenly beings) all generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment); two thousand Bodhisattvas attained the kshanti (acceptance) of the non-arising of dharmas (anutpattika-dharma-ksanti); ten thousand bhiksus (monks) were not attached to any dharmas, their outflows (of defilements) were exhausted, and their minds were liberated; thirty-two thousand people were far from dust and defilement, and in all dharmas, they attained the purity of the Dharma Eye (dharma-caksu-visuddhi). Chapter Eleven on the Practice of the Path (Chapter Eighteen on the Generation of the Bodhi Mind) At that time, Manjusri (the Bodhisattva of Wisdom), the Dharma Prince, said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, if someone generates a Bodhi vow, that is a perverse vow. Why? Whatever is obtained is all perverse. If one calculates on obtaining Bodhi and makes a vow, all the actions that person performs are perverse. Why? Bodhi is not in the kama-dhatu (desire realm), not in the rupa-dhatu (form realm), not in the arupa-dhatu (formless realm). Bodhi has no dwelling place; one should not make a vow. World Honored One! For example, if someone wishes to obtain empty space, can they obtain empty space?' The Buddha said, 'No!' 'World Honored One! Bodhisattvas are also like this. Generating a vow for Bodhi that is like the aspect of empty space is generating a vow for empty space. Bodhi transcends the three times (past, present, future) and is not a receivable aspect; it cannot be vowed for. If a Bodhisattva generates the Bodhi mind with two aspects, thinking, 'Birth and death are different from Bodhi, perverse views are different from Bodhi, Nirvana is different from Bodhi,' then they are not practicing the Bodhi path.' At that time, Susiddhi-brahman (the Brahma Susiddhi) said to Manjusri: 'What kind of practice by a Bodhisattva is called Bodhi practice?' He replied: 'If a Bodhisattva practices all dharmas, yet in the dharmas, there is no practice, this is called practicing Bodhi practice. Why? Transcending all that is practiced is practicing Bodhi.' Again asked -------------------------------------------------------------------------------- ：“云何出过一切所行是行菩提？”
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答言：“离眼、耳、鼻、舌、身、意诸缘相，是名出过一切所行。” 又问：“出过有何义？” 答言：“不出过平等。所以者何？一切法平等即是菩提。” 又问：“云何是发菩提愿？” 答言：“当如菩提。” 又问：“云何为菩提？” 答言：“菩提非过去、非未来、非现在，是故菩萨应以三世清净心发菩提愿。梵天！如过去、未来、现在法，从本以来常不生，不生故不可说，如是发愿，无所发愿，是发一切愿。所以者何？以是行道能得萨婆若。” 又问：“何故说言萨婆若？” 答言：“悉知一切真智慧故，名萨婆若。” 又问：“何等是真智慧？” 答言：“无变异相。如众生无变异相，真智慧亦无变异相。” 又问：“云何是众生相？” 答言：“假名字、毕竟离，是众生相，如是相则无变异若。众生与菩提异是为变异，如菩提相，众生亦尔，是故无变异。菩提不可以余道得，但以我平等故菩提平等，众生性平等无我故，如是可得菩提。是故菩提无有变异。所以者何？如虚空无变异相，一切诸法亦无变异相。” 尔时思益梵天谓文殊师利：“如来是实语者，能说如是法。” 现代汉语译本： 问：‘如何才能超越一切行为，达到菩提之行？’ 答：‘脱离眼、耳、鼻、舌、身、意等各种因缘的束缚，就叫做超越一切行为。’ 又问：‘超越有什么意义？’ 答：‘超越即是不超越平等。为什么呢？因为一切法的平等就是菩提。’ 又问：‘什么是发起菩提愿？’ 答：‘应当像菩提一样。’ 又问：‘什么是菩提？’ 答：‘菩提不是过去、不是未来、不是现在，所以菩萨应当以三世清净的心发起菩提愿。梵天（Brahmā，印度教的创造之神）！像过去、未来、现在的法，从根本上来说，本来就不生，因为不生，所以不可说。像这样发愿，无所发愿，就是发起一切愿。为什么呢？因为通过这种修行道路，能够获得萨婆若（Sarvajña，一切智）。’ 又问：‘为什么说萨婆若？’ 答：‘因为完全知晓一切真实的智慧，所以叫做萨婆若。’ 又问：‘什么是真实的智慧？’ 答：‘没有变异的相状。就像众生没有变异的相状一样，真实的智慧也没有变异的相状。’ 又问：‘什么是众生的相状？’ 答：‘假借名字，毕竟空离，这就是众生的相状。这样的相状就没有变异。如果众生与菩提不同，那就是变异。如果菩提的相状是这样，众生也应该是这样，所以没有变异。菩提不能通过其他途径获得，只能因为我的平等，所以菩提平等；众生自性平等，没有我，这样才能获得菩提。所以菩提没有变异。为什么呢？就像虚空没有变异的相状一样，一切诸法也没有变异的相状。’ 这时，思益梵天（Vimalakīrti Brahmā）对文殊师利（Mañjuśrī）说：‘如来（Tathāgata，佛的称号）是说真话的人，能够说出这样的法。’
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English version: Question: 'How does one transcend all actions and practice the Bodhi conduct?' Answer: 'By detaching from the conditions of the eye, ear, nose, tongue, body, and mind, one transcends all actions.' Question: 'What is the meaning of transcendence?' Answer: 'Transcendence is not transcending equality. Why? Because the equality of all dharmas is Bodhi.' Question: 'What is the aspiration for Bodhi?' Answer: 'It should be like Bodhi.' Question: 'What is Bodhi?' Answer: 'Bodhi is neither past, nor future, nor present. Therefore, a Bodhisattva should generate the aspiration for Bodhi with a pure mind in the three times. Brahmā (the creator god in Hinduism)! Like the dharmas of the past, future, and present, from the very beginning, they are inherently unborn. Because they are unborn, they are indescribable. Aspiring in this way, without aspiring for anything, is aspiring for everything. Why? Because by practicing this path, one can attain Sarvajña (all-knowingness).' Question: 'Why is it said Sarvajña?' Answer: 'Because of fully knowing all true wisdom, it is called Sarvajña.' Question: 'What is true wisdom?' Answer: 'It is without the characteristic of change. Just as sentient beings have no characteristic of change, true wisdom also has no characteristic of change.' Question: 'What is the characteristic of sentient beings?' Answer: 'Provisional names and ultimate emptiness are the characteristics of sentient beings. Such characteristics have no change. If sentient beings are different from Bodhi, that is change. If the characteristic of Bodhi is like this, sentient beings should also be like this, therefore there is no change. Bodhi cannot be attained through other paths, but only because of my equality, therefore Bodhi is equal; the nature of sentient beings is equal, without self, thus Bodhi can be attained. Therefore, Bodhi has no change. Why? Just as space has no characteristic of change, all dharmas also have no characteristic of change.' At that time, Vimalakīrti Brahmā said to Mañjuśrī: 'The Tathāgata (the title of a Buddha) is a speaker of truth, able to speak such Dharma.' --------------------------------------------------------------------------------
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文殊师利言：“如来于法无所说。何以故？如来尚不得诸法，何况说法！” 思益言：“如来岂不说诸法——是世间、是出世间，是有为、是无为耶？” 文殊师利言：“于汝意云何？是虚空可说、可分别不？” 思益言：“不也！” 文殊师利言：“今说虚空名字，以所说故有生有灭耶？” 思益言：“不也！” 文殊师利言：“如来说法亦复如是，不以说故诸法有生有灭，如此说法是不可说相，亦以此法有所教诲，是无所教诲。所以者何？如说法性、不说法性亦如是。是故说一切法住于如中，是如亦无所住。”◎ 思益梵天所问经卷第三 大正藏第 15 册 No. 0586 思益梵天所问经 思益梵天所问经卷第四 姚秦龟兹国三藏鸠摩罗什译 称叹品第十二(丹无此品名) ◎尔时释、梵、四天王俱在会中，即以天花散于佛上而作是言：“世尊！若善男子、善女人闻文殊师利说是法，有信解者，当知是人能破魔怨。所以者何？文殊师利今所说法，能破一切邪见妄想。世尊！若善男子、善女人闻是法不惊不怖，当知是人不从小功德来。若是经所在之处，当知此处则为诸佛拥护受用。若闻是经处，当知此处转于法轮。是经在 现代汉语译本 文殊师利菩萨说：‘如来对于佛法实际上没有什么可说的。为什么呢？因为如来尚且无法获得诸法（一切事物和现象），又怎么能说诸法呢！’ 思益梵天问道：‘如来难道没有说过诸法——是世间法、是出世间法，是有为法、是无为法吗？’ 文殊师利菩萨说：‘你认为怎么样？虚空可以被说、可以被分别吗？’ 思益梵天回答：‘不能。’ 文殊师利菩萨说：‘现在说虚空这个名字，因为说了这个名字，虚空就有生有灭了吗？’ 思益梵天回答：‘没有。’ 文殊师利菩萨说：‘如来说法也是这样，不是因为说了法，诸法就有了生灭。这样的说法是不可说的实相，也因此法有所教诲，也是无所教诲。为什么呢？因为说法的自性、不说法的自性也是一样的。所以说一切法都安住在如（真如实性）之中，而这个如（真如实性）也没有任何处所可以安住。’ 《思益梵天所问经》卷第三 大正藏第15册 No. 0586 《思益梵天所问经》 《思益梵天所问经》卷第四 姚秦龟兹国三藏鸠摩罗什译 称叹品第十二 (丹本无此品名) 这时，释提桓因（Śakra-devānām-Indra，天神之王）、梵天（Brahmā，创造之神）、四大天王（Four Heavenly Kings，佛教的护法神）都在法会之中，他们用天花散在佛的身上，并且这样说道：‘世尊！如果善男子、善女人听闻文殊师利菩萨所说的这个法，并且有信心和理解，应当知道这个人能够破除魔的怨敌。为什么呢？因为文殊师利菩萨现在所说的法，能够破除一切邪见和妄想。世尊！如果善男子、善女人听闻这个法不惊慌不害怕，应当知道这个人不是从小小的功德而来。如果是这部经所在的地方，应当知道这个地方就被诸佛所拥护和受用。如果听闻这部经的地方，应当知道这个地方就在转法轮。这部经在……’
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English version Mañjuśrī (文殊师利): 'The Tathāgata (如来) has nothing to say about the Dharma (法). Why? Because the Tathāgata cannot even obtain the Dharmas (诸法), how much less speak of them!' Susthita (思益) said: 'Does the Tathāgata not speak of the Dharmas—that they are mundane (世间), supramundane (出世间), conditioned (有为), and unconditioned (无为)?' Mañjuśrī said: 'What do you think? Can space (虚空) be spoken of or distinguished?' Susthita said: 'No!' Mañjuśrī said: 'Now, in speaking the name 'space,' does space have arising and ceasing because of what is spoken?' Susthita said: 'No!' Mañjuśrī said: 'The Tathāgata's (如来) speaking of the Dharma (法) is also like this. It is not that the Dharmas (诸法) have arising and ceasing because of the speaking. Such speaking of the Dharma is the aspect of the unspeakable. Also, with this Dharma, there is teaching, and there is no teaching. Why? Because the nature of speaking the Dharma and the nature of not speaking the Dharma are also like this. Therefore, it is said that all Dharmas abide in Suchness (如), and this Suchness also abides nowhere.' The Sutra Questioned by Susthita Brahma, Volume Three Taishō Tripiṭaka Volume 15, No. 0586, The Sutra Questioned by Susthita Brahma The Sutra Questioned by Susthita Brahma, Volume Four Translated by Kumārajīva (鸠摩罗什) of the Yao Qin Dynasty from the country of Kucha Chapter Twelve on Praise (This chapter title is not in the Dan version) At that time, Śakra-devānām-Indra (释提桓因, the king of gods), Brahmā (梵天, the creator god), and the Four Heavenly Kings (四天王, the guardian gods of Buddhism) were all present in the assembly. They scattered heavenly flowers upon the Buddha and said: 'World Honored One (世尊)! If good men and good women hear Mañjuśrī (文殊师利) speak this Dharma (法), and have faith and understanding, know that these people can destroy the enemies of Mara (魔). Why? Because the Dharma that Mañjuśrī is now speaking can destroy all wrong views and delusions. World Honored One! If good men and good women hear this Dharma without being startled or afraid, know that these people do not come from small merit. If this Sutra is in a place, know that this place is protected and used by all the Buddhas. If a place hears this Sutra, know that this place is turning the Dharma wheel (法轮). This Sutra is in...' --------------------------------------------------------------------------------