English
English version: ‘Why is that? Because the multitude of virtuous and wise ones do not dwell anywhere, do not grasp at any dharma, and are able to cross over all streams (of suffering).’ Again he asked: ‘What is cultivating the path?’ He answered: ‘Not falling into existence, not falling into non-existence, and also not distinguishing between what is existence and what is non-existence. Practicing in this way is called cultivating the path.’ Again he asked: ‘With what dharma does one cultivate the path?’ He answered: ‘Not with the dharma of seeing, hearing, awareness, and knowing; not with attainment, not with realization; towards all dharmas, without characteristics, without indications, this is called cultivating the path.’ Again he asked: ‘What is called the Bodhisattva's firm and vigorous diligence?’ He answered: ‘If a Bodhisattva, towards all dharmas, does not see a single characteristic, does not see different characteristics, this is called the Bodhisattva's firm and vigorous diligence, the great adornment. Towards all dharmas, because the dharma-nature is not destroyed; towards all dharmas, without attachment, without cessation, without increase, without decrease, not seeing defilement or purity, going beyond dharma-nature, this is called the Bodhisattva's foremost diligence, which is to say, the body has no arising, the mind has no arising.’ Thereupon, the World Honored One praised the Non-Regressing Deva: ‘Excellent, excellent!’ Having praised him, he said to Brahma (the great god) Thinking Benefit: ‘What this Deva has said: ‘The body has no arising, the mind has no arising, this is the foremost firm and vigorous diligence.’ Brahma! I recall in my past lives all the firm and vigorous diligence I practiced, upholding precepts, practicing dhuta (ascetic practices), towards all teachers offering reverence and respect, in secluded places diligently practicing the path, reciting and studying widely, having compassion for sentient beings, providing them with what they needed; all difficult and bitter practices were diligently and vigorously pursued, yet the Buddhas of the past did not give me a prediction of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Why is that? Because I dwelled in body, speech, and mind, giving rise to the appearance of diligence. Brahma! Later, because I attained the firm and vigorous diligence as spoken by the Deva, Dipamkara Buddha (the light-making Buddha) gave me a prediction, saying: ‘In the future, you shall become a Buddha, named Shakyamuni (the capable sage).’ Therefore, Brahma! If a Bodhisattva quickly desires to receive a prediction, he should cultivate such firm and vigorous diligence, which is to say, towards all dharmas, not giving rise to the appearance of diligence.’ ‘World Honored One! What is not -------------------------------------------------------------------------------- 起相精进？”
Chinese
佛言：“三世等空精进，是名不起相精进。” “世尊！云何为三世等空精进？” 佛言：“过去心已灭，未来心未至，现在心无住；若法灭不复更起，若未至即无生相，若无住即住实相。又实相亦无有生，若法无生则无去、来、今，若无去、来、今者则从本已来性常不生，是名三世等空精进，能令菩萨疾得受记。 “梵天！菩萨成就如是法忍者，能了达一切法无所舍，是名檀波罗蜜；了达一切法无漏，是名尸波罗蜜；了达一切法无伤，是名羼提波罗蜜；了达一切法无所起，是名毗梨耶波罗蜜；了达一切法平等，是名禅波罗蜜；了达一切法无所分别，是名般若波罗蜜。若菩萨如是了达，则于诸法无增无减、无正无邪。是菩萨虽布施，不求果报；虽持戒，无所贪着；虽忍辱，知内外空；虽精进，知无起相；虽禅定，无所依止；虽行慧，无所取相。 “梵天！菩萨成就如是法忍，虽示现一切所行，而无所染污。是人得世间平等相，不为利衰、毁誉、称讥、苦乐之所倾动，出过一切世间法故；不自高、不自下、不喜不戚、不动不逸、无二心、离诸缘，得无二法；为堕见二法众生起大悲心，为其受身而教化之。梵天！是名第一牢强精进，所谓得无我、空、法忍，而于众生起大悲 现代汉语译本 ‘如何是不起相的精进？’ 佛说：‘对过去、现在、未来三世都视为空性的精进，这叫做不起相的精进。’ ‘世尊！什么是三世等空精进？’ 佛说：‘过去的心已经灭去，未来的心尚未到来，现在的心没有停留；如果法灭去不再重新生起，如果未到来就没有生起的现象，如果没有停留就安住于实相。而且实相也没有生起，如果法没有生起就没有过去、现在、未来，如果没有过去、现在、未来，那么就从根本以来本性常不生，这叫做三世等空精进，能让菩萨迅速得到授记。 梵天！菩萨成就这样的法忍，就能了达一切法没有什么可以舍弃，这叫做檀波罗蜜（布施，charity）；了达一切法没有遗漏，这叫做尸波罗蜜（持戒，discipline）；了达一切法没有伤害，这叫做羼提波罗蜜（忍辱，patience）；了达一切法没有什么可以生起，这叫做毗梨耶波罗蜜（精进，diligence）；了达一切法平等，这叫做禅波罗蜜（禅定，meditation）；了达一切法没有什么可以分别，这叫做般若波罗蜜（智慧，wisdom）。如果菩萨这样了达，那么对于诸法就没有增加也没有减少，没有正也没有邪。这样的菩萨虽然布施，不求果报；虽然持戒，没有什么贪恋执着；虽然忍辱，知道内外皆空；虽然精进，知道没有生起的现象；虽然禅定，没有什么可以依靠；虽然行使智慧，没有什么可以执取。 梵天！菩萨成就这样的法忍，虽然示现一切所行，而没有什么染污。这样的人得到世间平等的相，不被利益和衰败、诽谤和赞誉、称扬和讥讽、痛苦和快乐所动摇，因为超越了一切世间法；不自高自大，不自轻自贱，不喜悦不忧愁，不激动不安逸，没有二心，远离各种因缘，得到无二法；为了那些堕入二法见解的众生，生起大悲心，为他们受身而教化他们。梵天！这叫做第一牢强精进，就是得到无我、空、法忍，而对众生生起大悲心。’
English
English version ‘What is energetic progress that does not arise from characteristics?’ The Buddha said: ‘Energetic progress that regards the three times as empty is called energetic progress that does not arise from characteristics.’ ‘World Honored One! What is energetic progress that regards the three times as equally empty?’ The Buddha said: ‘The past mind has already ceased, the future mind has not yet arrived, and the present mind has no abiding. If a dharma ceases and does not arise again, if it has not arrived, then there is no characteristic of arising; if there is no abiding, then one abides in the true characteristic. Moreover, the true characteristic also has no arising. If a dharma has no arising, then there is no going, coming, or present. If there is no going, coming, or present, then from the beginning, its nature is constantly unarisen. This is called energetic progress that regards the three times as equally empty, and it can enable a Bodhisattva to quickly receive a prediction of enlightenment. Brahma! A Bodhisattva who achieves such forbearance of the Dharma is able to understand that there is nothing to relinquish in all dharmas, and this is called Dāna pāramitā (perfection of giving, charity); understanding that all dharmas are without outflows, this is called Śīla pāramitā (perfection of morality, discipline); understanding that all dharmas are without harm, this is called Kṣānti pāramitā (perfection of patience, patience); understanding that all dharmas have nothing to arise from, this is called Vīrya pāramitā (perfection of vigor, diligence); understanding that all dharmas are equal, this is called Dhyāna pāramitā (perfection of meditation, meditation); understanding that all dharmas have nothing to be distinguished, this is called Prajñā pāramitā (perfection of wisdom, wisdom). If a Bodhisattva understands in this way, then with regard to all dharmas, there is neither increase nor decrease, neither right nor wrong. Although this Bodhisattva gives, he does not seek reward; although he upholds precepts, he has no attachment; although he practices patience, he knows that both inside and outside are empty; although he is energetic, he knows there is no characteristic of arising; although he practices meditation, he has nothing to rely on; although he practices wisdom, he has nothing to grasp. Brahma! A Bodhisattva who achieves such forbearance of the Dharma, although he manifests all kinds of conduct, is not defiled by anything. This person obtains the characteristic of equality in the world, and is not moved by gain and loss, defamation and praise, commendation and ridicule, suffering and joy, because he has transcended all worldly dharmas; he is neither arrogant nor self-deprecating, neither joyful nor sorrowful, neither agitated nor indolent, without duality, and detached from all conditions, obtaining non-dual dharmas; for those sentient beings who have fallen into the view of duality, he arouses great compassion, takes on a body for their sake, and teaches them. Brahma! This is called the first firm and strong energetic progress, namely, obtaining the forbearance of no-self, emptiness, and the Dharma, and arousing great compassion for sentient beings.’ -------------------------------------------------------------------------------- 心，为之受身。”
Chinese
说是牢强精进相时，八千菩萨得无生法忍，佛为受记，皆当得阿耨多罗三藐三菩提，各于异土得成佛道，皆同一号，号坚精进。 ◎尔时大迦叶白佛言：“世尊！譬如诸大龙，若欲雨时，雨于大海；此诸菩萨亦复如是，以大法雨雨菩萨心。” 佛言：“迦叶！如汝所说，诸大龙王所以不雨阎浮提者，非有吝也，但以其地不堪受故。所以者何？大龙所雨，澍如车轴。若其雨者，是阎浮提及城邑、聚落、山林、陂池，悉皆漂流如漂枣叶，是故大龙不雨大雨于阎浮提。如是，迦叶！此诸菩萨所以不雨法雨于余众生者，亦无吝心，以其器不堪受如是等法。是故此诸菩萨但于甚深智慧无量大海菩萨心中，雨如是等不可思议无上法雨。 “迦叶！又如大海，堪受大雨，澍如车轴，不增不减；此诸菩萨亦复如是，若于一劫、若复百劫，若听、若说，其法湛然，不增不减。 “迦叶！又如大海，百川众流入其中者，同一咸味；此诸菩萨亦复如是，闻种种法、种种论议，皆能信解为一空味。(前幅尔时大迦叶下丹本为海喻品第二十一) “迦叶！又如大海，澄净无垢，浊水流入即皆清洁；此诸菩萨亦复如是，净诸结恨尘劳之垢。 “迦叶！又如大海，甚深无底；此诸菩萨 现代汉语译本：‘心，是（众生）承受身体的原因。’ 当佛陀宣说牢强精进相时，八千位菩萨证得了无生法忍（Anutpattika-dharma-kshanti，对法不生不灭的领悟），佛陀为他们授记，预言他们都将证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），各自在不同的国土成就佛道，佛号都相同，名为坚精进。 ◎这时，大迦叶（Mahakasyapa）对佛陀说：‘世尊！譬如诸大龙，如果想要下雨时，就雨于大海；这些菩萨也是这样，以大法雨滋润菩萨的心。’ 佛陀说：‘迦叶（Kasyapa）！正如你所说，诸大龙王之所以不在阎浮提（Jambudvipa，我们所居住的这个世界）降雨，并非是吝啬，而是因为那里的土地无法承受。为什么呢？大龙所降的雨，像车轴一样粗大。如果降下这样的雨，阎浮提以及城邑、村落、山林、水池，都会像漂浮的枣叶一样被冲走，所以大龙不在阎浮提降下大雨。同样，迦叶（Kasyapa）！这些菩萨之所以不向其余众生降下法雨，也不是因为吝啬，而是因为他们的根器无法承受这样的法。因此，这些菩萨只在具有甚深智慧、如无量大海般的菩萨心中，降下这样不可思议的无上法雨。 ‘迦叶（Kasyapa）！又如大海，能够承受大雨，即使像车轴一样粗大，也不会增加或减少；这些菩萨也是这样，无论在一劫（kalpa，极长的时间单位）或一百劫的时间里，无论是听法还是说法，他们的法性都湛然不动，不增不减。 ‘迦叶（Kasyapa）！又如大海，百川众流汇入其中，都变成同一种咸味；这些菩萨也是这样，听闻种种法、种种论议，都能信解为唯一的空性之味。 ‘迦叶（Kasyapa）！又如大海，澄净无垢，浊水流入其中，立刻变得清洁；这些菩萨也是这样，能够净化各种烦恼、嗔恨和尘劳的垢染。 ‘迦叶（Kasyapa）！又如大海，极其深邃，没有底。
English
English version: 'The mind is the reason for receiving a body.' When the Buddha spoke of the aspect of firm and vigorous progress, eight thousand Bodhisattvas attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of phenomena), and the Buddha prophesied that they would all attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), each attaining Buddhahood in different lands, all with the same name, called Firm Vigorous Progress. ◎At that time, Mahakasyapa (the great Kasyapa) said to the Buddha: 'World Honored One! It is like the great dragons, when they wish to rain, rain upon the great ocean; these Bodhisattvas are also like this, using the great Dharma rain to nourish the minds of Bodhisattvas.' The Buddha said: 'Kasyapa (Mahakasyapa)! As you say, the reason why the great dragon kings do not rain upon Jambudvipa (the continent where we live) is not because of stinginess, but because the land there cannot bear it. Why is that? The rain that the great dragons pour is as thick as a cart axle. If it were to rain like that, Jambudvipa, along with its cities, villages, mountains, ponds, would all be washed away like floating jujube leaves. Therefore, the great dragons do not pour great rain upon Jambudvipa. Likewise, Kasyapa (Mahakasyapa)! The reason why these Bodhisattvas do not pour Dharma rain upon other sentient beings is not because of stinginess either, but because their capacity cannot bear such Dharma. Therefore, these Bodhisattvas only pour such inconceivable, unsurpassed Dharma rain into the minds of Bodhisattvas who possess profound wisdom, like the boundless ocean. 'Kasyapa (Mahakasyapa)! Furthermore, like the great ocean, which can bear great rain, even as thick as a cart axle, without increasing or decreasing; these Bodhisattvas are also like this, whether listening or speaking for one kalpa (an extremely long period of time) or a hundred kalpas, their Dharma nature remains serene, without increasing or decreasing. 'Kasyapa (Mahakasyapa)! Furthermore, like the great ocean, into which hundreds of rivers flow, all becoming the same salty taste; these Bodhisattvas are also like this, hearing all kinds of Dharma, all kinds of discussions, they can all believe and understand them as the one taste of emptiness. 'Kasyapa (Mahakasyapa)! Furthermore, like the great ocean, clear and without defilement, when turbid water flows into it, it immediately becomes clean; these Bodhisattvas are also like this, able to purify the defilements of all kinds of afflictions, hatred, and worldly cares. 'Kasyapa (Mahakasyapa)! Furthermore, like the great ocean, which is extremely deep, without a bottom. --------------------------------------------------------------------------------