English
English version: He answered: 'Emerging from birth and death, abiding in Nirvana (extinction). Returning to the world, extinguishing all desires and practicing pure conduct. Regarding extinction, not considering it as eternal annihilation; regarding arising, not considering anything truly arises; not fearing forms and sounds. Thus, one who is accustomed to extinguishing afflictions is liberated; one who is liberated from the habits of afflictions has transcended such matters. All worldly dharmas cannot overshadow his merits, nor surpass his virtues; this is being without hatred or resentment.' When this Dharma was being preached, thirty-two thousand devas (celestial beings) attained the pure Dharma Eye, five thousand bhikshus (monks) attained liberation of mind, and twelve thousand bodhisattvas (enlightenment beings) attained the power of patience. Sutra of Susima Deva: Chapter Four on Sravakas (Disciples) Then, Susima Deva said to the great disciples: 'Venerable ones, if you have any doubts, you may ask Manjusri (the embodiment of wisdom).' The elder Mahakasyapa (one of the ten great disciples of Shakyamuni, known for his ascetic practices) stepped forward and asked Manjusri: 'How does a bodhisattva practice the Eight Determinations of Dhyana (meditation)?' He answered: 'Regarding the Eight Determinations of Dhyana, a bodhisattva considers them to be fundamentally empty, without creation or establishment, without hatred, and so on. This is the dhyana of a bodhisattva.' (Mahakasyapa) further asked: 'Why do you say this?' He answered: 'Kasyapa! The nature of the body is fundamentally empty, without creation or establishment in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), hence the arising of desires. Having understood and detached from desires, one knows that the nature of the body is fundamentally empty, without creation in the three realms, without attachment to desires, and having realized emptiness, one establishes dhyana. Thus, Kasyapa! It is said: the Eight Determinations of Dhyana are fundamentally empty, without creation or establishment, without hatred, and so on. This is the dhyana of a bodhisattva.' Thereupon, Kasyapa remained silent. The worthy Sariputra (one of the ten great disciples of Shakyamuni, known for his wisdom) further asked: 'How does a bodhisattva attain unobstructed wisdom?' He answered: 'A bodhisattva has no hatred or resentment towards any obstacles, no attachment to any hindrances, and is able to clearly recognize all desires without abandoning them. Why? Because of the need to nurture all beings, therefore a bodhisattva is able to attain unobstructed wisdom.' The worthy Mahamaudgalyayana (one of the ten great disciples of Shakyamuni, known for his supernatural powers) further asked: 'How does a bodhisattva attain supernatural powers?' He answered: 'Maudgalyayana! A bodhisattva has no attachment to the unconditioned, and is able to liberate beings.' --------------------------------------------------------------------------------
Chinese
一切而降尽之，不于有为有所受。所以者何？将护一切故，是故菩萨得大神足。” 长老须菩提复问：“云何菩萨得知他法行？” 答言：“惟须菩提！菩萨于一切他异法悉了知之，心于道事而不厌，常乐三昧而无足，诸所作为而示现，是故菩萨得知他法行。” 贤者分耨文陀尼子复问：“云何菩萨博采众义说明慧法？” 答言：“惟分耨！菩萨悉示一切诸根，随所乐喜而说其德，无常、苦、空、非身之义，各令得其所。无数生死百千劫，持是法义而遍教授，无有灭尽。其智如是，是故菩萨博采众义说明慧法。” 贤者离越复问：“云何菩萨如常乐禅。” 答言：“惟离越！菩萨习三摩越悉知诸法，于诸乱意者而起大哀，令发无央数行，不禅无所乐，是故菩萨得禅。” 贤者忧波离复问：“云何菩萨得持法藏？” 答言：“唯忧波离！菩萨悉知诸法奥藏，从本已来泥曰，离爱欲者，已应法藏教授一切，为示爱欲令觉知之。于爱欲中令起道意，是故菩萨得法隩藏。” 贤者阿那律复问：“云何菩萨得天眼彻视？” 答言：“唯阿那律！菩萨于十方诸色悉照见已，有色习者而为示现于一切法，悉示现无所著，令寻迹而得出，是为菩萨天眼彻视。” 现代汉语译本： ‘一切而降尽之，不于有为有所受。’这是什么原因呢？因为要守护一切众生，所以菩萨才能获得大神足（神通）。 长老须菩提（Subhuti）又问：‘菩萨如何得知他人的修行方法？’ 回答说：‘须菩提！菩萨对于一切不同的修行方法都完全了解，内心对于弘扬佛法的事业从不厌倦，常常喜爱禅定而没有满足的时候，所做的一切都是为了示现佛法，所以菩萨才能得知他人的修行方法。’ 贤者分耨文陀尼子（Purnamaitrayaniputra）又问：‘菩萨如何广泛地收集各种义理来阐明智慧之法？’ 回答说：‘分耨！菩萨完全开示一切诸根（感官），随着众生所喜爱的而宣说其功德，以及无常、苦、空、非身（Anitya, Dukkha, Shunyata, Anatman）的道理，使他们各自得到所需要的。无数生死轮回的百千劫中，坚持这些法义而普遍地教导众生，永不停止。他的智慧就是这样，所以菩萨才能广泛地收集各种义理来阐明智慧之法。’ 贤者离越（Revata）又问：‘菩萨如何如常地安于禅定？’ 回答说：‘离越！菩萨修习三摩越（Samadhi），完全了解诸法，对于那些心意散乱的人，生起大慈悲心，使他们发起无数的善行，不因没有禅定而感到不快乐，所以菩萨才能得到禅定。’ 贤者忧波离（Upali）又问：‘菩萨如何才能持有法藏？’ 回答说：‘忧波离！菩萨完全了解诸法的奥秘，从根本上来说就是寂灭（Nirvana），远离爱欲的人，已经能够依法藏来教导一切众生，为了向他们揭示爱欲的真相，使他们觉悟。在爱欲之中，使他们生起修道的意念，所以菩萨才能得到法藏。’ 贤者阿那律（Aniruddha）又问：‘菩萨如何才能获得天眼，彻见一切？’ 回答说：‘阿那律！菩萨对于十方世界的一切色相都能够照见，对于那些执着于色相的人，为他们示现一切法的真相，完全示现无所执着，使他们能够寻着足迹而解脱出来，这就是菩萨的天眼彻视。’
English
English version: 'To descend and exhaust everything, not to receive anything from conditioned phenomena.' What is the reason for this? It is because of protecting all beings that a Bodhisattva attains great supernatural powers (Abhijnas). The elder Subhuti (Subhuti) further asked: 'How does a Bodhisattva know the practices of others?' The Buddha answered: 'Subhuti! A Bodhisattva fully understands all different practices, never tires of the work of the Dharma, always delights in Samadhi without being satisfied, and manifests all actions for the sake of demonstrating the Dharma. Therefore, a Bodhisattva knows the practices of others.' The worthy Purnamaitrayaniputra (Purnamaitrayaniputra) further asked: 'How does a Bodhisattva extensively gather various meanings to explain the Dharma of wisdom?' The Buddha answered: 'Purnamaitrayaniputra! A Bodhisattva fully reveals all the senses (Indriyas), and according to what beings delight in, speaks of their virtues, as well as the meanings of impermanence (Anitya), suffering (Dukkha), emptiness (Shunyata), and non-self (Anatman), enabling each to obtain what they need. For countless kalpas of birth and death, they uphold these Dharma meanings and universally teach beings without ceasing. Their wisdom is like this, therefore, a Bodhisattva can extensively gather various meanings to explain the Dharma of wisdom.' The worthy Revata (Revata) further asked: 'How does a Bodhisattva constantly abide in Dhyana (meditation)?' The Buddha answered: 'Revata! A Bodhisattva practices Samadhi, fully understands all Dharmas, and arises great compassion for those with distracted minds, causing them to generate countless good deeds. They do not feel unhappy for lacking Dhyana, therefore, a Bodhisattva attains Dhyana.' The worthy Upali (Upali) further asked: 'How does a Bodhisattva obtain the Dharma Treasury?' The Buddha answered: 'Upali! A Bodhisattva fully understands the profound secrets of all Dharmas, which fundamentally is Nirvana (Nirvana), those who are free from desire are already able to use the Dharma Treasury to teach all beings, in order to reveal the truth of desire to them, enabling them to awaken. Within desire, they cause them to generate the intention to cultivate the path, therefore, a Bodhisattva obtains the Dharma Treasury.' The worthy Aniruddha (Aniruddha) further asked: 'How does a Bodhisattva obtain the divine eye ( দিব্যদৃষ্টি - Divyacakṣus) to see everything?' The Buddha answered: 'Aniruddha! A Bodhisattva can see all forms in the ten directions, and for those who are attached to forms, they reveal the truth of all Dharmas, fully revealing non-attachment, enabling them to follow the path and be liberated. This is the divine eye of a Bodhisattva.' --------------------------------------------------------------------------------
Chinese
贤者薄鸠卢复问：“云何菩萨得诸根寂定？” 答言：“菩萨于一切界视如佛界，于佛界视诸界无所有，是故菩萨得诸根寂定。” 贤者鸯掘魔复问：“云何菩萨得利诸根？” 答言：“菩萨视诸逆恶等之如道，是故菩萨得利诸根。” 贤者摩诃迦旃延复问：“云何菩萨得分别知众经方便？” 答言：“菩萨得四等无尽。何等为四？一者、义，二者、法，三者、次第，四者、报答。是为四。以一绝句，于百千劫广为一切分别演教，而是教不近有为、不有所染，已净无所却。而是教于诸法界不动转，于一切受而为作受。是故菩萨得分别知众经方便。” 贤者摩诃拘絺复问：“云何菩萨得义、法、次第、报答四事？” 答言：“菩萨于寂然法得此，已义等教授；以住于法，以法等教授；于所为常欢喜而无恨，以等次第教授；而响不可护持，以报答教授。是故菩萨得义、法、次第、报答。” 贤者罗云复问：“云何菩萨得净其戒？” 答言：“惟罗云！菩萨以净戒三昧，舍戒犯戒将养一切，是故菩萨而得净戒。” 贤者阿难复问：“云何菩萨而得博闻？” 答言：“菩萨一切诸佛所说乐欲听闻，已闻则受其义，闻已皆持，所闻便以教授，是为菩萨而得 现代汉语译本 贤者薄鸠卢（Bhaguru）又问：‘菩萨如何才能获得诸根的寂静安定？’ 回答说：‘菩萨对于一切世界，都视同佛界；对于佛界，又视诸界为空无所有。因此，菩萨才能获得诸根的寂静安定。’ 贤者鸯掘魔（Angulimala）又问：‘菩萨如何才能获得锐利的诸根？’ 回答说：‘菩萨视一切逆境恶事都如同修道的助缘。因此，菩萨才能获得锐利的诸根。’ 贤者摩诃迦旃延（Mahakatyayana）又问：‘菩萨如何才能获得分别知晓众经的方便之法？’ 回答说：‘菩萨获得四种无尽的辩才。哪四种呢？第一是义无尽，第二是法无尽，第三是次第无尽，第四是报答无尽。这就是四种无尽。凭借一句偈语，就能在百千劫中为一切众生广为分别演说教法，而这种教法不执着于有为之法，不被任何事物所染污，已经清净而无所舍弃。这种教法在诸法界中不动摇转变，对于一切感受都能作为感受的根源。因此，菩萨才能获得分别知晓众经的方便之法。’ 贤者摩诃拘絺（Mahakosthila）又问：‘菩萨如何才能获得义、法、次第、报答这四件事？’ 回答说：‘菩萨在寂然之法中获得这些，已经以义等同地教授；因为安住于法，所以用法等同地教授；对于所作所为常常欢喜而没有怨恨，以等同次第地教授；而声音不可固守执着，以报答来教授。因此，菩萨才能获得义、法、次第、报答。’ 贤者罗云（Rahula）又问：‘菩萨如何才能清净他的戒律？’ 回答说：‘唯有罗云！菩萨以清净戒律的三昧，舍弃戒律、违犯戒律，来将养一切众生，因此，菩萨才能获得清净的戒律。’ 贤者阿难（Ananda）又问：‘菩萨如何才能获得广博的见闻？’ 回答说：‘菩萨对于一切诸佛所说的法都乐于听闻，听闻之后就接受其中的意义，听闻之后全部都记住，所听闻的就用来教授他人，这就是菩萨获得广博见闻的方法。’
English
English version The worthy Bhaguru asked again: 'How does a Bodhisattva attain tranquility and stability of the senses?' The answer: 'A Bodhisattva regards all realms as Buddha realms, and in the Buddha realm, he sees all realms as non-existent. Therefore, a Bodhisattva attains tranquility and stability of the senses.' The worthy Angulimala asked again: 'How does a Bodhisattva attain sharp senses?' The answer: 'A Bodhisattva regards all adversities and evils as aids to the path. Therefore, a Bodhisattva attains sharp senses.' The worthy Mahakatyayana asked again: 'How does a Bodhisattva attain the skillful means of discerning and understanding the sutras?' The answer: 'A Bodhisattva attains four inexhaustible eloquence. What are the four? First, inexhaustible meaning; second, inexhaustible Dharma; third, inexhaustible order; and fourth, inexhaustible response. These are the four. With one verse, he can extensively explain and teach for hundreds of thousands of kalpas (aeons) to all beings, and this teaching does not cling to conditioned phenomena, is not defiled by anything, is already pure and without anything to discard. This teaching does not move or change in all Dharma realms, and for all sensations, it serves as the source of sensation. Therefore, a Bodhisattva attains the skillful means of discerning and understanding the sutras.' The worthy Mahakosthila asked again: 'How does a Bodhisattva attain these four things: meaning, Dharma, order, and response?' The answer: 'A Bodhisattva attains these in the Dharma of stillness, having taught with meaning equally; because he abides in the Dharma, he teaches with Dharma equally; he is always joyful and without resentment in what he does, teaching with order equally; and sound cannot be held onto, teaching with response. Therefore, a Bodhisattva attains meaning, Dharma, order, and response.' The worthy Rahula asked again: 'How does a Bodhisattva purify his precepts?' The answer: 'Only Rahula! A Bodhisattva, with the samadhi (concentration) of pure precepts, abandons precepts, violates precepts, and nurtures all beings, therefore, a Bodhisattva attains pure precepts.' The worthy Ananda asked again: 'How does a Bodhisattva attain extensive learning?' The answer: 'A Bodhisattva delights in hearing all the Dharma spoken by all the Buddhas, and after hearing, he accepts its meaning, and after hearing, he remembers all of it, and what he has heard, he uses to teach others. This is how a Bodhisattva attains extensive learning.' -------------------------------------------------------------------------------- 博闻。” 于是诸大弟子欢喜默然。