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English version ‘Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that effectively obstruct afflictions. What are the four? First, right mindfulness; second, guarding the senses; third, obtaining the power of wholesome qualities; fourth, dwelling alone in seclusion. These are the four. ‘Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that enable them to skillfully enter various assemblies. What are the four? First, seeking the Dharma, not seeking to surpass others; second, being respectful, without arrogance in the mind; third, seeking only the benefit of the Dharma, not displaying oneself; fourth, teaching others wholesome qualities, not seeking fame or profit. These are the four. ‘Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that enable them to skillfully open the giving of the Dharma. What are the four? First, protecting the Dharma; second, increasing one's own wisdom and also benefiting others; third, practicing the conduct of virtuous people; fourth, showing people the principles of defilement and purity. These are the four. ‘Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that allow them to not lose their roots of goodness due to the power of prior causes. What are the four? First, seeing the faults of others without considering them transgressions; second, constantly cultivating loving-kindness towards angry people; third, constantly speaking of the causes and conditions of all dharmas; fourth, constantly contemplating bodhi (enlightenment). These are the four. ‘Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that enable them to practice the six pāramitās (ṣaṭ-pāramitā, six perfections) on their own, without being taught by others. What are the four? First, guiding others with generosity; second, not speaking of the faults of others who have violated precepts; third, being skilled in understanding and embracing the Dharma, and teaching sentient beings; fourth, understanding and penetrating profound dharmas. These are the four. ‘Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that enable them to transform and relinquish samādhi (meditative absorption), and be reborn in the desire realm. What are the four? First, having a gentle mind; second, obtaining the power of the senses; third, not abandoning all sentient beings; fourth, being skilled in cultivating the power of wisdom and skillful means. These are the four. ‘Brahmā (the creator god in Hinduism)! A Bodhisattva has four qualities that enable them to attain non-retrogression in the Buddhas' Dharma. What are the four? First, enduring immeasurable births and deaths; second, making offerings to immeasurable Buddhas; third, cultivating immeasurable loving-kindness; fourth, having faith and understanding in the immeasurable wisdom of the Buddhas. These are the four. ‘Brahmā (the creator god in Hinduism)! A Bodhisattva has --------------------------------------------------------------------------------
Chinese
四法，不断佛种。何等四？一者，不退本愿；二者，言必施行；三者，大欲精进；四者，深心行于佛道。是为菩萨有四法不断佛种。” 说是诸四法时，二万二千天及人皆发阿耨多罗三藐三菩提心；五千人得无生法忍。十方诸来菩萨供养于佛，所散天花周遍三千大千世界，积至于膝。 分别品第三(丹本菩萨正问品第三) 尔时网明菩萨问思益梵天言：“佛说：‘汝于正问菩萨中为最第一。’何谓菩萨所问为正问耶？” 梵天言：“网明！若菩萨以彼、我问，名为邪问；分别法问，名为邪问。若无彼、我问，名为正问；不分别法问，名为正问。 “又，网明！以生故问，名为邪问；以灭故问，名为邪问；以住故问，名为邪问。若不以生故问、不以灭故问、不以住故问，名为正问。 “又，网明！若菩萨为垢故问，名为邪问；为净故问，名为邪问；为生死故问，名为邪问；为出生死故问，名为邪问；为涅槃故问，名为邪问。若不为垢、净故问，不为生死、出生死故问，不为涅槃故问，名为正问。所以者何？法位中无垢、无净、无生无死、无涅槃。 “又，网明！若菩萨为见故问、为断故问、为证故问、为修故问、为得故问、为果故问，名为邪问。若无见、无断、无证、无修 现代汉语译本： 有四种法，可以使佛种不断绝。是哪四种呢？第一，不退失最初的发愿（本愿）；第二，说话一定实践（言必施行）；第三，以极大的愿望而精进（大欲精进）；第四，以深刻的心行于佛道（深心行于佛道）。这就是菩萨拥有的四种不断绝佛种的方法。 当佛陀宣说这四种法的时候，两万两千天人和人类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）；五千人证得了无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的体悟）。十方前来的菩萨们供养佛陀，所散的天花遍布三千大千世界，堆积到膝盖的高度。 《分别品》第三（丹本《菩萨正问品》第三） 这时，网明菩萨（Jalamati Bodhisattva）问思益梵天（Sumati Brahma）说：‘佛陀说：“你在正问菩萨中是最第一的。”什么是菩萨所问的才算是正问呢？’ 梵天说：‘网明！如果菩萨以“彼”、“我”来提问，就叫做邪问；如果分别诸法来提问，就叫做邪问。如果没有“彼”、“我”的提问，就叫做正问；如果不分别诸法来提问，就叫做正问。 ‘又，网明！如果因为生而提问，就叫做邪问；因为灭而提问，就叫做邪问；因为住而提问，就叫做邪问。如果不因为生而提问、不因为灭而提问、不因为住而提问，就叫做正问。 ‘又，网明！如果菩萨因为垢（klesha，烦恼）而提问，就叫做邪问；因为净（vishuddhi，清净）而提问，就叫做邪问；因为生死（samsara，轮回）而提问，就叫做邪问；为了脱离生死而提问，就叫做邪问；为了涅槃（nirvana，寂灭）而提问，就叫做邪问。如果不因为垢和净而提问，不因为生死和脱离生死而提问，不因为涅槃而提问，就叫做正问。为什么呢？因为在法的实相中，没有垢、没有净、没有生没有死、没有涅槃。 ‘又，网明！如果菩萨为了见（drsti，见解）而提问、为了断（prahana，断除）而提问、为了证（saksat-kriya，证悟）而提问、为了修（bhavana，修行）而提问、为了得（prapti，获得）而提问、为了果（phala，果报）而提问，就叫做邪问。如果没有见、没有断、没有证、没有修
English
English version: There are four dharmas that prevent the extinction of the Buddha-seed. What are the four? First, not retreating from the original vow (Bodhicitta); second, always practicing what one says (言必施行); third, diligently striving with great desire (大欲精进); fourth, deeply engaging in the Buddha-path (深心行于佛道). These are the four dharmas that a Bodhisattva possesses to prevent the extinction of the Buddha-seed. When the Buddha spoke of these four dharmas, twenty-two thousand gods and humans all aroused the mind of anuttara-samyak-sambodhi-citta (阿耨多罗三藐三菩提心, unsurpassed perfect enlightenment); five thousand people attained the kshanti of non-origination of dharmas (anutpattika-dharma-ksanti, 无生法忍). Bodhisattvas from the ten directions made offerings to the Buddha, and the heavenly flowers they scattered covered the three thousand great thousand worlds, piling up to the knees. Chapter Three: Discrimination (丹本菩萨正问品第三) At that time, Jalamati Bodhisattva (网明菩萨) asked Sumati Brahma (思益梵天), 'The Buddha said, "You are the foremost among Bodhisattvas who ask correct questions." What is considered a correct question asked by a Bodhisattva?' Brahma said, 'Jalamati! If a Bodhisattva asks questions based on "that" and "self," it is called a wrong question; if one asks questions by discriminating dharmas, it is called a wrong question. If there is no question based on "that" and "self," it is called a correct question; if one does not ask questions by discriminating dharmas, it is called a correct question.' 'Furthermore, Jalamati! If one asks because of arising, it is called a wrong question; if one asks because of ceasing, it is called a wrong question; if one asks because of abiding, it is called a wrong question. If one does not ask because of arising, does not ask because of ceasing, does not ask because of abiding, it is called a correct question.' 'Furthermore, Jalamati! If a Bodhisattva asks because of defilement (klesha, 垢), it is called a wrong question; if one asks because of purity (vishuddhi, 净), it is called a wrong question; if one asks because of samsara (生死), it is called a wrong question; if one asks to escape from samsara, it is called a wrong question; if one asks because of nirvana (涅槃), it is called a wrong question. If one does not ask because of defilement and purity, does not ask because of samsara and escaping from samsara, does not ask because of nirvana, it is called a correct question. Why? Because in the true nature of dharma, there is no defilement, no purity, no birth, no death, no nirvana.' 'Furthermore, Jalamati! If a Bodhisattva asks for the sake of view (drsti, 见), asks for the sake of cessation (prahana, 断), asks for the sake of realization (saksat-kriya, 证), asks for the sake of cultivation (bhavana, 修), asks for the sake of attainment (prapti, 得), asks for the sake of result (phala, 果), it is called a wrong question. If there is no view, no cessation, no realization, no cultivation -------------------------------------------------------------------------------- 、无得、无果故问，名为正问。
Chinese
“又，网明！是善、是不善，名为邪问；是世间法、是出世间法，是罪法、是无罪法，是有漏法、是无漏法，是有为法、是无为法，如是等二法，随所依而问者，名为邪问。若不见二、不见不二问，名为正问。 “又，网明！若菩萨分别佛问，名为邪问；分别法、分别僧、分别众生、分别佛国、分别诸乘问，名为邪问。若于法不作一、异问者，名为正问。 “又，网明！一切法正，一切法邪。” 网明言：“梵天！何谓一切法正，一切法邪？” 梵天言：“于诸法性无心故，一切法名为正；若于无心法中，以心分别观者，一切法名为邪。一切法离相名为正；若不信解达是离相，是即分别诸法。若分别诸法，则入增上慢，随所分别，皆名为邪。” 网明言：“何谓为诸法正性？” 梵天言：“诸法离自性、离欲际，是名正性。” 网明言：“少有能解如是正性。” 梵天言：“是正性不一不多。网明！若有善男子、善女人能如是知诸法正性，若已知、若今知、若当知，是人无有法已得、无有法今得、无有法当得。所以者何？佛说无得、无分别，名为所作已办相；若人闻是诸法正性，勤行精进，是名如说修行，不从一地至一地。 现代汉语译本：没有获得、没有结果而提问，这叫做正问。 ‘还有，网明（Net Light，菩萨名）！什么是善、什么是不善，这叫做邪问；什么是世间法、什么是出世间法，什么是罪法、什么是无罪法，什么是有漏法、什么是无漏法，什么是有为法、什么是无为法，像这样对立的两种法，随着所依据的立场而提问的，叫做邪问。如果既不执着于二元对立，也不执着于非二元对立而提问，这叫做正问。’ ‘还有，网明！如果菩萨分别佛（Buddha，觉悟者）而提问，这叫做邪问；分别法（Dharma，佛法）、分别僧（Sangha，僧团）、分别众生（Sentient beings，有情生命）、分别佛国（Buddha-land，佛的国土）、分别诸乘（Various vehicles，各种乘法）而提问，这叫做邪问。如果对于法不作同一或差异的提问，这叫做正问。’ ‘还有，网明！一切法都是正，一切法都是邪。’ 网明问：‘梵天（Brahma，天神名）！什么叫做一切法都是正，一切法都是邪？’ 梵天说：‘对于诸法的自性没有分别心，一切法就叫做正；如果在没有分别心的法中，用心去分别观察，一切法就叫做邪。一切法远离相状就叫做正；如果不相信和理解达到这种离相的境界，那就是在分别诸法。如果分别诸法，就会陷入增上慢，随着所分别的，都叫做邪。’ 网明问：‘什么叫做诸法的正性？’ 梵天说：‘诸法远离自性、远离欲望的边际，这就叫做正性。’ 网明说：‘很少有人能够理解这样的正性。’ 梵天说：‘这正性既不是单一也不是众多。网明！如果有善男子、善女人能够这样知道诸法的正性，无论是已经知道、现在知道、还是将来知道，这个人都没有已经得到的法、没有现在得到的法、也没有将来得到的法。为什么呢？佛说没有获得、没有分别，叫做所作已办的相；如果有人听闻这些诸法的正性，勤奋修行，这就叫做如说修行，不是从一个地到另一个地。’
English
English version: Asking without attainment or result is called a right question. 'Furthermore, Net Light (a Bodhisattva's name)! Asking about what is good and what is not good is called a wrong question; asking about what is worldly Dharma (teachings), what is transcendent Dharma, what is sinful Dharma, what is sinless Dharma, what is Dharma with outflows, what is Dharma without outflows, what is conditioned Dharma, what is unconditioned Dharma—such dualistic Dharmas, asking based on what one relies on, is called a wrong question. If one asks without seeing duality or non-duality, that is called a right question.' 'Furthermore, Net Light! If a Bodhisattva discriminates and asks about the Buddha (the Awakened One), that is called a wrong question; discriminating and asking about the Dharma (teachings), discriminating and asking about the Sangha (community), discriminating and asking about sentient beings, discriminating and asking about Buddha-lands (Buddha's realm), discriminating and asking about the various vehicles (paths to enlightenment), that is called a wrong question. If one does not ask about oneness or difference regarding the Dharma, that is called a right question.' 'Furthermore, Net Light! All Dharmas are right, and all Dharmas are wrong.' Net Light asked: 'Brahma (a deity's name)! What does it mean that all Dharmas are right and all Dharmas are wrong?' Brahma said: 'Because there is no mind attached to the nature of all Dharmas, all Dharmas are called right; if, in Dharmas without mind, one uses the mind to discriminate and observe, all Dharmas are called wrong. All Dharmas being free from characteristics is called right; if one does not believe and understand reaching this state of being free from characteristics, that is discriminating Dharmas. If one discriminates Dharmas, one enters increased arrogance; whatever is discriminated is called wrong.' Net Light asked: 'What is the right nature of all Dharmas?' Brahma said: 'All Dharmas are free from self-nature and free from the boundary of desire; this is called right nature.' Net Light said: 'Few can understand such right nature.' Brahma said: 'This right nature is neither one nor many. Net Light! If a good man or good woman can know the right nature of all Dharmas in this way—whether they have already known, know now, or will know—this person has no Dharma already attained, no Dharma now attained, and no Dharma to be attained. Why? The Buddha said that no attainment and no discrimination is called the characteristic of what has been done; if a person hears the right nature of these Dharmas and diligently practices, this is called practicing according to the teachings, not going from one ground to another.' --------------------------------------------------------------------------------