English
English version Then he possesses the Kshanti Paramita (Perfection of Patience). O son of the gods! If this Bodhisattva is not deceived by body, speech, and mind, then it is action without懈怠 (xie dai, negligence or laziness); such a Dharma possesses the Virya Paramita (Perfection of Diligence). O son of the gods! If this Bodhisattva, even in dreams, does not cling to the two extremes (of life and death). Why? Because he does not delight in the Sravaka-yana (Vehicle of Disciples) or the Pratyekabuddha-yana (Vehicle of Solitary Buddhas). Having no delight in the Sravaka-yana and Pratyekabuddha-yana, he is for the Great Vehicle. Having attained the Great Vehicle, he possesses the Dhyana Paramita (Perfection of Meditation). O son of the gods! All Dharmas are ignorance, like grass, trees, walls, tiles, and stones; ignorance is like this. Seeing the meaning of weak ignorance that is used for a long time and is habitual, therefore the root of all ignorant Dharmas, with wisdom perfected in the Path, he possesses the Prajna Paramita (Perfection of Wisdom). O son of the gods! What should be done has already been done; this is how a Bodhisattva can abide in the Path. Furthermore, O son of the gods! The Bodhisattva does not abandon the traces of birth and death, nor does he seek the traces of Nirvana; in the traces, there is no cessation, in the traces, there is no creation, and there is no dwelling. For those who have entered the wrong path, he establishes the right path; this is how a Bodhisattva can abide in the Path. Furthermore, O son of the gods! The Bodhisattva seeks all people, seeks all Dharmas, yet obtains neither all people nor all Dharmas. Why? Because he does not abandon the Bodhisattva Path. What is said is sincere and all is effective; this is how a Bodhisattva can abide in the Path. Furthermore, O son of the gods! The Bodhisattva knows that there is nothing to hope for in the Sravaka Path, knows that there is nothing to hope for in the Pratyekabuddha Path, knows the Bodhisattva Path, fully possesses its roots, fulfills all merits, and then follows it; this is how a Bodhisattva can abide in the Path. Furthermore, O son of the gods! The Bodhisattva participates in all gatherings made by birth and death, does not accept the fruits of what is done, the state of the gathering cannot defile him, all merits are made as vows for the Path, and he does not see a path of non-retrogression. Why? Because all is fully possessed. This is how a Bodhisattva can abide in the Path. Furthermore, O son of the gods! The Bodhisattva seeks the Path in the Path, without passing into extinction; this is how a Bodhisattva can abide in the Path. The son of the gods then asked: 'Manjushri (Bodhisattva of Wisdom)! How is it that one seeks the Path in the Path?' Manjushri replied: 'O son of the gods! Because of birth and death, it is called the Path.' --------------------------------------------------------------------------------
Chinese
菩萨求道，欲脱一切故。一切无所有，亦无所求，亦无所度。” 天子复问：“文殊师利！一切世间所入道，是菩萨行耶？” 文殊师利答言：“如是，天子！审如所说，一切世间所入则菩萨行也。何以故？如是，天子！行于世间，不为俗法之所沾污也。随爱欲现无欲，不堕无欲；于生死而示现知一切法不生不起；为无荣冀，于无荣冀而不求证；持于五阴六衰，离于五阴六衰非我所；见知持五阴六衰者，一切而为说法。五阴六衰空无所有，亦不可见。已知无所有，便逮禅惟务。三昧三摩越合以为一，便得意止，心便坚住。已得坚住，便能遍入一切人心。其心不止，为乐于魔众。菩萨不为魔事之所污，不舍于佛界，于魔界随所作为，于法界处而不动还，于人界处施护众生，是为菩萨精进随一切世俗之行。” 菩萨行品第七 尔时须真天子复问文殊师利：“何谓菩萨为精进行？愿为说之，吾等欲闻。” 文殊师利答言：“天子！无所行是为甚清净所敬之行。皆已得住是菩萨行，于诸所有无所缺减，于空闲所作应意已办。意存于道是不忘行，心意平等是施与行，心意已调是为戒行，心意已寂是为忍辱行，意不懈惓是精进行，身意静默是禅思行，于法界行不着所有是智慧行，不为不可是慈心行 现代汉语译本：菩萨为了寻求真理（道），想要脱离一切束缚。他们明白一切皆是空无，因此既无所求，也无须度化任何事物。 天子再次问道：‘文殊师利（Manjusri，智慧的象征）！世间一切众生所行之道，都属于菩萨的修行吗？’ 文殊师利回答说：‘是的，天子！确实如你所说，世间一切众生所行之道，都可以是菩萨的修行。为什么呢？因为菩萨行走于世间，却不会被世俗的法则所玷污。他们虽然示现爱欲，却不为爱欲所困，不堕入无欲的境界；他们处于生死轮回之中，却能示现了知一切法不生不灭的真理；他们不追求名誉，即使身处没有荣耀的环境中，也不刻意去寻求证明；他们持有五阴（色、受、想、行、识，构成个体经验的五个要素）和六衰（色、受、想、行、识、触），却能远离五阴六衰，视其为非我所有；他们觉知并持有五阴六衰，并为一切众生说法。五阴六衰本性空无，不可见，不可得。一旦了知一切皆是空无，便能达到禅定。三昧（Samadhi，专注的状态）、三摩越（Samapatti，等至）合而为一，便能获得意止，心便能坚定安住。一旦获得坚定安住，便能遍入一切众生的内心。那些心不能安住的人，会乐于成为魔众。菩萨不会被魔事所污染，不舍弃佛的境界，在魔的境界中随顺因缘而作为，处于法界（Dharmadhatu，一切法的本性）而不动摇，处于人界施予和守护众生，这就是菩萨精进地随顺一切世俗之行。’ 菩萨行品第七 这时，须真天子（Susima Deva，天神名）再次问文殊师利：‘什么是菩萨的精进行？希望您能为我们解说，我们很想听闻。’ 文殊师利回答说：‘天子！无所行就是最清净、最值得尊敬的修行。已经安住于这种状态就是菩萨的修行，对于一切所有都没有缺失或减少，在空闲之处所作所为都能如意完成。心中存有道，就是不忘失正念的修行；心意平等，就是布施的修行；心意已经调伏，就是持戒的修行；心意已经寂静，就是忍辱的修行；心意不懈怠，就是精进的修行；身心静默，就是禅定的修行；在法界中修行而不执着于任何事物，就是智慧的修行；不违背真理，就是慈悲心的修行。
English
English version: A Bodhisattva seeks the path (道, Dao) because they wish to be liberated from all things. They understand that all is empty (无所有, wu suo you), therefore they neither seek anything nor need to liberate anyone. The Deva (天子, Tianzi, heavenly being) then asked: 'Manjusri (文殊师利, Wenshushili, Bodhisattva of wisdom)! Is everything that beings in the world enter as a path, the practice of a Bodhisattva?' Manjusri replied: 'Yes, Deva! It is truly as you say, everything that beings in the world enter can be the practice of a Bodhisattva. Why? Because, Deva! Walking in the world, they are not defiled by worldly laws. They manifest desire but are without desire, not falling into non-desire; in birth and death, they demonstrate knowing that all dharmas neither arise nor cease; without seeking glory, they do not seek proof in the absence of glory; holding onto the five skandhas (五阴, wu yin, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) and the six decays (六衰, liu shuai, the six senses and their objects), they are detached from the five skandhas and six decays, considering them not as 'I'; seeing and knowing those who hold onto the five skandhas and six decays, they preach the Dharma to all. The five skandhas and six decays are empty and without substance, and cannot be seen. Having known that all is without substance, they attain meditative concentration. Samadhi (三昧, Sanmei, concentration), Samapatti (三摩越, Sanmoyue, attainment) are combined as one, and they obtain the cessation of thought, and the mind becomes firmly established. Having obtained firm establishment, they can enter into the hearts of all beings. Those whose minds are not still delight in the assembly of demons. A Bodhisattva is not defiled by the affairs of demons, does not abandon the Buddha-realm, acts according to circumstances in the demon-realm, remains unmoved in the Dharmadhatu (法界, Fajie, the realm of Dharma), and bestows protection upon beings in the human-realm. This is the Bodhisattva's diligent practice, following all worldly ways.' Chapter Seven: The Practice of a Bodhisattva At that time, the Deva Susima (须真天子, Xuzhen Tianzi, name of a Deva) again asked Manjusri: 'What is meant by a Bodhisattva's diligent practice? Please explain it to us, we wish to hear.' Manjusri replied: 'Deva! Non-action is the most pure and revered practice. Having attained dwelling in this state is the practice of a Bodhisattva, without deficiency or reduction in all things, accomplishing everything as intended in secluded places. Holding the Dao (道, Dao, the path) in mind is the practice of non-forgetfulness; having an equal mind is the practice of giving; having a tamed mind is the practice of precepts; having a tranquil mind is the practice of patience; having an unflagging mind is the practice of diligence; having a quiet body and mind is the practice of meditation; practicing in the Dharmadhatu without attachment to anything is the practice of wisdom; not contradicting the truth is the practice of loving-kindness.' --------------------------------------------------------------------------------
Chinese
，一切不有是大哀行，爱欲非我、所为已空是则喜行，廓然无念是则护行，不愿天人是寂定行，了知众事是苦智行，计阴如幻知缘起行，无黠等类是灭知行，分部以灭是道慧行，不乐合聚是因慧行，了知阴然是缘慧行，于义决律是俱会行，无处所义、默无所语是依法行，法界无所坏是依灭行，名色无所有是依报行，如音如响依上义行，示现具好依身慧行，身情严好具依经空行，有罪自悔是依戒行，知人心是天眼行，罪净是耳聪行，戒甚净是知他心行，众罪已毕是宿世行，计三涂等是神足行，心得自在是坚强行，无所坏败是为要行，不动不摇是安造行，不震不骇是为等行，常念无怙是虚空行，观而悉知是为幻行，庄严相是梦行，边幅相是炎行，不聚相是影行，不贪相是响行，义决律相是野马行，恍惚相是空行，身分部相是无想行，意分部相是不愿行，三界分部相是无相逢行，相逢分部相是降伏魔行，心意识不有不相是不断三宝金刚行，一切增益是行之相。如是之心，天子！菩萨行道之行。” 分别品第八 尔时须真天子复问文殊师利：“住于道菩萨，其行已过诸声闻、辟支佛上？” 文殊师利答言：“如是，天子！审如所言。菩萨之行实过诸声闻、辟支佛上。何以故？亦无信证，亦不持法，亦不八行 一切不执着于有，是大悲的修行；对爱欲没有执着，所作所为已经空性，这是喜的修行；内心廓然无念，这是护的修行；不希求天人的果报，这是寂定的修行；明了知晓一切事物，这是苦智的修行；视五蕴如幻象，了知诸法缘起，这是缘起行的修行；没有愚昧等烦恼，这是灭知的修行；分析诸法以达到寂灭，这是道慧的修行；不喜好聚集，这是因慧的修行；明了知晓五蕴的生灭，这是缘慧的修行；对于佛法的义理能够决断和辨析，这是俱会行的修行；对于不可言说之处，保持沉默不语，这是依法行；法界的体性不会被破坏，这是依灭行；名色（nama-rupa）的本性是空无所有，这是依报行；如同声音和回响一样，依随于至上的义理而行，这是依上义行；示现具足美好的相貌，这是依身慧行；以美好的身形和情感来庄严自己，这是具依经空行；如果犯了罪过能够自我忏悔，这是依戒行；能够了解他人的心意，这是天眼行；罪业清净，这是耳聪行；戒律非常清净，这是知他心行；所有罪业都已经消除，这是宿世行；观察三恶道等，这是神足行；心能够得到自在，这是坚强行；不会被破坏和打败，这是重要的修行；不会动摇和惊慌，这是安造行；不会震动和害怕，这是平等的修行；常常思念没有依靠，这是虚空行；观察一切并且完全知晓，这是幻象行；以庄严的相貌来修行，这是梦行；以边幅的相貌来修行，这是火焰行；不聚集的相貌是影子行；不贪婪的相貌是回响行；对于佛法的义理能够决断和辨析的相貌是野马行；恍惚不定的相貌是空行；身体各个部分分解的相貌是无想行；意念各个部分分解的相貌是不愿行；三界各个部分分解的相貌是无相逢行；相逢各个部分分解的相貌是降伏魔行；心、意、识既不执着于有，也不执着于无相，这是不断绝三宝的金刚行，一切增益都是修行的相貌。天子！这就是菩萨行道之行。’ 分别品第八 这时，须真天子（Susima-deva）又问文殊师利（Manjushri）菩萨：‘安住于菩提道的菩萨，他们的修行已经超越了所有的声闻（sravaka，小乘弟子）、辟支佛（pratyekabuddha，缘觉）吗？’ 文殊师利菩萨回答说：‘是的，天子！确实像你所说的那样。菩萨的修行确实超越了所有的声闻和辟支佛。为什么呢？因为他们既不依赖于信仰的证明，也不执着于持守佛法，也不执着于八正道。’