English
To not be attached to anything that exists is the practice of great compassion; to have no attachment to love and desire, and to have emptied all actions, is the practice of joy; to have a mind that is vast and without thought is the practice of protection; to not desire the rewards of gods and humans is the practice of tranquility; to clearly know all things is the practice of the wisdom of suffering; to view the five skandhas (aggregates) as illusions and to understand the arising of all dharmas through dependent origination is the practice of conditioned arising; to be without ignorance and other afflictions is the practice of extinguishing knowledge; to analyze all dharmas in order to attain extinction is the practice of the wisdom of the path; to not delight in gatherings is the practice of the wisdom of cause; to clearly know the arising and ceasing of the skandhas is the practice of the wisdom of conditions; to be able to decide and discern the meaning of the Buddha's teachings is the practice of complete assembly; to remain silent and without speech regarding that which cannot be spoken is the practice of relying on the Dharma; the nature of the Dharma realm cannot be destroyed, this is the practice of relying on extinction; the nature of nama-rupa (name and form) is emptiness, this is the practice of relying on retribution; like a sound and an echo, to follow the supreme meaning is the practice of relying on the supreme meaning; to manifest complete and beautiful appearances is the practice of relying on the wisdom of the body; to adorn oneself with a beautiful form and emotions is the practice of relying on the emptiness of the sutras; if one commits a transgression and can repent, this is the practice of relying on the precepts; to be able to understand the minds of others is the practice of the divine eye; to have purified one's transgressions is the practice of the divine ear; to have extremely pure precepts is the practice of knowing the minds of others; to have ended all transgressions is the practice of past lives; to observe the three evil paths, etc., is the practice of supernatural powers; to have a mind that is free and at ease is the practice of strength; to be indestructible and undefeated is the essential practice; to be unmoving and unafraid is the practice of peaceful creation; to be unshaken and unafraid is the practice of equality; to constantly contemplate having no refuge is the practice of emptiness; to observe everything and know it completely is the practice of illusion; to practice with adorned appearances is the practice of dreams; to practice with bordered appearances is the practice of flames; the appearance of non-gathering is the appearance of shadows; the appearance of non-greed is the appearance of echoes; the appearance of being able to decide and discern the meaning of the Buddha's teachings is the appearance of wild horses; the appearance of vagueness is the appearance of emptiness; the appearance of the decomposition of the body is the appearance of non-thought; the appearance of the decomposition of the mind is the appearance of non-desire; the appearance of the decomposition of the three realms is the appearance of not encountering form; the appearance of the decomposition of encounters is the appearance of subduing demons; the mind, consciousness, and awareness are neither attached to existence nor to non-existence, this is the indestructible vajra practice of not cutting off the Three Jewels, all enhancements are the appearances of practice. Such is the mind, O son of the gods! This is the practice of the Bodhisattva's path.' Chapter Eight: Discrimination At that time, the deva Susima (Susima-deva) again asked Manjushri (Manjushri) Bodhisattva: 'Do Bodhisattvas who abide in the path of Bodhi, have their practices surpassed all Sravakas (sravaka, Hearers) and Pratyekabuddhas (pratyekabuddha, Solitary Buddhas)?' Manjushri replied: 'Yes, son of the gods! It is indeed as you say. The practices of Bodhisattvas have indeed surpassed all Sravakas and Pratyekabuddhas. Why? Because they do not rely on proof of faith, nor are they attached to upholding the Dharma, nor are they attached to the Eightfold Path.' --------------------------------------------------------------------------------
Chinese
，亦不须陀洹，亦不斯陀含、亦不阿那含、亦不阿罗汉，亦不辟支佛，亦不多陀竭、亦不三耶三佛、亦不世多罗。如是，天子！若不知此、不计是菩萨，为菩萨也。亦不俗法，亦不淫法，亦不怒法，亦不痴法，亦不生死法，亦不泥洹法，若不知此、不计是菩萨，为菩萨也。” 天子复问：“文殊师利！云何如此？何因菩萨而得信证至泥洹法？” 文殊师利答言：“天子！菩萨了信诸法，一切远离，于欲无著，不信于余道。所以者何？信六波罗蜜道故。信已便持，所可缚著者而度脱之。常求未然之慧，于生死亦不惧，于泥洹无所畏，是故菩萨得持信要。” 天子复问：“文殊师利！云何菩萨得持法要？” 文殊师利答言：“天子！菩萨一切诸佛所说法教皆悉持之，不甘世味、以法为饮食，立于法义、不住爱欲，则得法力、不为俗力，得法义、不尚俗义，得法尊、不为俗尊，得依怙法、不怙于人，说中正法、不说非法，住法法处、不处非法，以法彻见审无蔽碍，悉知诸法，得陀罗尼谛识不忘，以七珍事于宝具足，猗一切法便得住于自在之法。是故，天子！菩萨得持法要。” 天子复问：“文殊师利！云何菩萨得是八事？” 文殊师利答言：“天子！菩萨出于八邪，以净功德行八直行 现代汉语译本： ‘也不是须陀洹（Srotapanna，入流果），也不是斯陀含（Sakrdagamin，一来果），也不是阿那含（Anagamin，不来果），也不是阿罗汉（Arhat，无学果），也不是辟支佛（Pratyekabuddha，缘觉佛），也不是多陀竭（Tathagata，如来），也不是三耶三佛（Samyaksambuddha，正等觉佛），也不是世多罗（佛的称号之一）。像这样，天子！如果不知道这些，不以此为念，就不是菩萨。也不是世俗之法，也不是淫欲之法，也不是嗔怒之法，也不是愚痴之法，也不是生死之法，也不是涅槃之法，如果不知道这些，不以此为念，就不是菩萨。’ 天子又问：‘文殊师利！为什么会这样？什么因缘使菩萨能够获得信证而达到涅槃之法？’ 文殊师利回答说：‘天子！菩萨完全相信诸法，一切都远离，对于欲望没有执着，不相信其他的道。为什么呢？因为相信六波罗蜜（Six Paramitas，六度）之道。相信之后便坚持奉行，将所有可以束缚执着的事物都度脱。常常寻求尚未获得的智慧，对于生死也不恐惧，对于涅槃也没有畏惧，因此菩萨能够持有信心的要领。’ 天子又问：‘文殊师利！菩萨如何才能持有法的要领？’ 文殊师利回答说：‘天子！菩萨对于一切诸佛所说的法教都能够全部持有，不贪图世俗的滋味，以佛法作为饮食，立足于佛法的义理，不住于爱欲，就能获得法的力量，而不受世俗力量的影响；获得佛法的义理，而不推崇世俗的义理；获得佛法的尊贵，而不追求世俗的尊贵；获得依靠佛法，而不依靠人；宣说中正的佛法，而不说非法的言论；安住于佛法的处所，而不处在非法之处；以佛法彻底地观察，审视而没有遮蔽阻碍，完全知晓诸法，获得总持（Dharani，陀罗尼）而真实地认识而不忘失，用七宝来庄严自己，依靠一切佛法便能安住于自在之法。因此，天子！菩萨能够持有法的要领。’ 天子又问：‘文殊师利！菩萨如何才能获得这八件事？’ 文殊师利回答说：‘天子！菩萨脱离八邪（Eight wrongdoings），以清净的功德修行八正道（Eightfold Path）。’
English
English version: 'Nor is it Srotapanna (须陀洹, Stream-enterer), nor Sakrdagamin (斯陀含, Once-returner), nor Anagamin (阿那含, Non-returner), nor Arhat (阿罗汉, Worthy One), nor Pratyekabuddha (辟支佛, Solitary Buddha), nor Tathagata (多陀竭, Thus Gone One), nor Samyaksambuddha (三耶三佛, Fully Enlightened Buddha), nor a title of the Buddha (世多罗). Thus, O son of heaven! If one does not know this, does not consider this, then one is not a Bodhisattva. Nor is it worldly law, nor is it the law of lust, nor is it the law of anger, nor is it the law of delusion, nor is it the law of birth and death, nor is it the law of Nirvana. If one does not know this, does not consider this, then one is not a Bodhisattva.' The son of heaven then asked: 'Manjushri (文殊师利)! Why is it so? What cause enables a Bodhisattva to attain faith and realization, reaching the Dharma of Nirvana?' Manjushri replied: 'O son of heaven! The Bodhisattva fully believes in all Dharmas, keeps everything at a distance, has no attachment to desires, and does not believe in other paths. Why is that? Because they believe in the path of the Six Paramitas (六波罗蜜, Six Perfections). Having believed, they then uphold it, liberating all that can bind and attach. They constantly seek wisdom that has not yet been attained, and are not afraid of birth and death, nor do they fear Nirvana. Therefore, Bodhisattvas are able to hold the essentials of faith.' The son of heaven then asked: 'Manjushri! How does a Bodhisattva hold the essentials of the Dharma?' Manjushri replied: 'O son of heaven! The Bodhisattva is able to hold all the teachings spoken by all the Buddhas, not craving worldly flavors, but taking the Dharma as nourishment, standing on the meaning of the Dharma, not dwelling in love and desire, then they obtain the power of the Dharma, and are not influenced by worldly power; they obtain the meaning of the Dharma, and do not esteem worldly meanings; they obtain the honor of the Dharma, and do not seek worldly honor; they obtain reliance on the Dharma, and do not rely on people; they speak the correct Dharma, and do not speak unlawful words; they dwell in the place of the Dharma, and do not dwell in unlawful places; with the Dharma, they thoroughly see and examine without obstruction, fully knowing all Dharmas, obtaining Dharani (陀罗尼, mnemonic device) and truly recognizing without forgetting, using the seven treasures to adorn themselves, relying on all Dharmas, they then dwell in the Dharma of freedom. Therefore, O son of heaven! Bodhisattvas are able to hold the essentials of the Dharma.' The son of heaven then asked: 'Manjushri! How does a Bodhisattva obtain these eight things?' Manjushri replied: 'O son of heaven! The Bodhisattva departs from the Eight Wrongdoings (八邪), and cultivates the Eightfold Path (八正道) with pure merit.' --------------------------------------------------------------------------------
Chinese
，满于所愿便得入道。一切世人在八难处，皆悉住之。于无难处为得男子八觉之念，常愿道意而不放舍，得八惟务禅，是故菩萨得是八事。” 天子复问：“文殊师利！云何菩萨得入须陀洹？” 文殊师利答言：“天子！菩萨视一切人，皆如堕海随水下流。有多力者逆水上行，断生死流不毁其本行，而得等断于三恶之道。一切使得安隐之处，远离于犹豫，谛住佛法藏，过于凡人迹，乐立佛法迹，了生死际便向泥洹门。于诸世界第一之厚，常立于人志泥洹行，使人向道得会道场，审现教授远离生死，在有为中示现无为而嗟叹之，等乐于阿惟越致。是故菩萨得入须陀洹。” 天子复问：“文殊师利！云何菩萨得入斯陀含？” 文殊师利答言：“天子！菩萨知一切当来未然之法，来入生死中，护于一切而为说法，令至无为。不见有法至无为者，亦不见来，亦不见住，虽示现来而无爱欲，去则毕于所作。来则不违于本要，来则不随于魔教，来则到于道场，来便持诸佛教而示现，依怙诸法来护一切令度生死渊，已得坚强神通之道无能坏者。是故菩萨得入斯陀含。” 天子复问：“文殊师利！云何菩萨得入阿那含？” 文殊师利答言：“天子！菩萨一切所见而不复还，不随诸阴盖，不堕诸颠 现代汉语译本：满足所有愿望就能进入佛道。所有世人都处在八难之处，并且安住于此。在没有苦难的地方，为了获得男子汉的八种觉悟之念，常常希望追求佛道而不放弃，从而获得八种殊胜的禅定。因此，菩萨能够获得这八种功德。 天子又问：‘文殊师利（Manjushri，菩萨名）！菩萨如何才能证入须陀洹（Sotapanna，入流果）？’ 文殊师利回答说：‘天子！菩萨看待所有众生，都像堕入大海随波逐流一样。其中有大力者能够逆流而上，断绝生死之流而不毁坏其根本修行，从而能够平等地断除三恶道。使一切众生都能到达安稳之处，远离犹豫不决，坚定地安住在佛法宝藏之中，超越凡夫俗子的境界，乐于建立佛法的足迹，了解生死的边际，从而趋向涅槃之门。在所有世界中，以最坚定的意志，常常立志于引导众生走向涅槃之路，使人们趋向佛道，得以往生道场，明智地展现教诲，远离生死轮回，在有为法中示现无为法并赞叹它，平等地安乐于阿惟越致（Avaivartika，不退转）。因此，菩萨能够证入须陀洹。’ 天子又问：‘文殊师利！菩萨如何才能证入斯陀含（Sakadagamin，一来果）？’ 文殊师利回答说：‘天子！菩萨了知一切未来尚未发生的法，为了救度众生而进入生死轮回之中，守护一切众生并为他们说法，使他们达到无为的境界。菩萨不见有任何法可以到达无为的境界，也不见其来处，也不见其住处，虽然示现到来却没有任何爱欲，离去时则圆满完成所应做的事情。到来时不违背最初的誓愿，到来时不随顺魔的教导，到来时则到达道场，到来时便持有诸佛的教诲并加以示现，依怙诸法来守护一切众生，使他们脱离生死的深渊，已经获得坚强稳固的神通之道而无法被摧毁。因此，菩萨能够证入斯陀含。’ 天子又问：‘文殊师利！菩萨如何才能证入阿那含（Anagamin，不还果）？’ 文殊师利回答说：‘天子！菩萨对于一切所见都不再执着返回，不随顺各种烦恼的覆盖，不堕入各种颠倒妄想之中。