English
English version: Fulfilling all wishes leads to entering the path. All beings in the world dwell in the eight difficult conditions. In places free from difficulty, they constantly aspire to the thought of the eight awakenings of a man, always desiring the path and never abandoning it, thus attaining the eight excellent meditations. Therefore, a Bodhisattva obtains these eight qualities. The Deva (celestial being) further asked: 'Manjushri (Bodhisattva's name)! How does a Bodhisattva attain the state of Sotapanna (stream-enterer)?' Manjushri replied: 'Deva! A Bodhisattva views all beings as if they have fallen into the ocean and are drifting downstream. Among them, there are those with great strength who go against the current, severing the stream of birth and death without destroying their fundamental practice, thus equally cutting off the paths of the three evil realms. They enable all beings to reach a place of safety, far from hesitation, firmly abiding in the treasury of the Buddha's teachings, surpassing the realm of ordinary people, delighting in establishing the footprints of the Dharma, understanding the boundary of birth and death, and thus heading towards the gate of Nirvana. In all worlds, with the greatest determination, they constantly aspire to guide beings towards the path of Nirvana, enabling them to approach the path and attain the place of enlightenment, wisely demonstrating the teachings, staying away from birth and death, manifesting non-action within action and praising it, equally rejoicing in Avaivartika (non-retrogression). Therefore, a Bodhisattva attains the state of Sotapanna.' The Deva further asked: 'Manjushri! How does a Bodhisattva attain the state of Sakadagamin (once-returner)?' Manjushri replied: 'Deva! A Bodhisattva knows all future, yet-to-arise dharmas (phenomena). To save all beings, they enter the cycle of birth and death, protecting all and teaching them the Dharma, leading them to the state of non-action. The Bodhisattva does not see any dharma that can reach the state of non-action, nor does he see its origin, nor does he see its dwelling place. Although he manifests coming, he has no desires. When he departs, he completes what needs to be done. When he comes, he does not violate his original vow. When he comes, he does not follow the teachings of Mara (demon). When he comes, he arrives at the place of enlightenment. When he comes, he holds the teachings of all Buddhas and demonstrates them, relying on all dharmas to protect all beings, enabling them to escape the abyss of birth and death, having attained the strong and firm path of supernatural powers that cannot be destroyed. Therefore, a Bodhisattva attains the state of Sakadagamin.' The Deva further asked: 'Manjushri! How does a Bodhisattva attain the state of Anagamin (non-returner)?' Manjushri replied: 'Deva! A Bodhisattva does not return to anything he has seen, does not follow the coverings of the skandhas (aggregates), and does not fall into delusions. --------------------------------------------------------------------------------
Chinese
倒。于是不复还，亦不来亦不去；于是不复还，亦不从非法之教，亦无所畏，亦无所贪淫，亦无瞋恚，亦无愚痴。不复还，所作事常胜，具满于佛法，去来功德等而无异，一切所作已毕无会。为已受决，所可造而不起，所不自在者以慧而度之，黠不从他人侍。是故菩萨得入阿那含。” 天子复问：“文殊师利！云何菩萨得入阿罗汉？” 文殊师利答言：“天子！菩萨悉弃所有，降伏贪欲，而为一切说法。诸瞋恚者而降伏之，以法教授，使除恶态，伏诸愚痴以法而化。已得空聚悉见诸法，不舍一切，精进于诸佛法，心不乐世间，一切合会皆无有常，于供养中常为之最。譬如莲华不着泥水，无我无持亦无所有，等持诸法常念为之，以慧分别空，随人所乐而立其志。宿命所愿皆已满足，意之坚住不随他人教，诸语之好恶一切无所受，欢喜而得决，以决转度一切。是故菩萨得入阿罗汉。” 天子复问：“文殊师利！云何菩萨得入声闻？”文殊师利答言：“天子！菩萨一切所不闻法而为说之，是为声闻。于声闻乘而无有信，于诸着法已不生不起法界，使未闻者闻。缘诸因缘者，以无我无人使习闻之。于空法教不限佛法，其所作法譬如虚空造诸法要。闻常精进无所挂碍，从他闻法不受行，自是于禅不随他教，去 现代汉语译本 于是，他们不再返回，既不来也不去；于是，他们不再返回，也不遵循非法的教导，既没有恐惧，也没有贪婪，既没有嗔恨，也没有愚痴。不再返回，所做的事情常常是殊胜的，圆满具足佛法，过去和未来的功德相等而没有差异，一切所做的事情都已经完成而没有遗憾。因为已经接受了授记（vyākaraṇa，预言成佛），所能创造的不再生起，那些不自在的，用智慧去度化他们，聪明而不听从他人的侍奉。因此，菩萨能够进入阿那含（Anāgāmin，不还果）。 天子又问：‘文殊师利（Mañjuśrī）！什么样的菩萨能够进入阿罗汉（Arhat，应供）？’ 文殊师利回答说：‘天子！菩萨舍弃所有，降伏贪欲，而为一切众生说法。对于那些嗔恨的人，降伏他们，用佛法教导他们，使他们去除恶劣的状态，用佛法来教化降伏那些愚痴的人。已经证得空性，完全看清诸法，不舍弃一切众生，精进于诸佛的教法，内心不贪恋世间，一切的聚合都没有常性，在供养中常常是最殊胜的。譬如莲花不沾染泥水，没有我，没有执持，也没有任何占有，平等地持有诸法，常常忆念这些，用智慧来分辨空性，随着人们所喜好的而立下他们的志向。宿世的愿望都已经满足，意志坚定不随从他人的教导，对于各种语言的好坏一切都不接受，欢喜地得到授记（vyākaraṇa，预言成佛），用授记（vyākaraṇa，预言成佛）来转度一切众生。因此，菩萨能够进入阿罗汉（Arhat，应供）。’ 天子又问：‘文殊师利（Mañjuśrī）！什么样的菩萨能够进入声闻（Śrāvaka，闻声悟道者）？’文殊师利回答说：‘天子！菩萨对于一切没有听闻过的法都为他们宣说，这就是声闻（Śrāvaka，闻声悟道者）。对于声闻乘（Śrāvakayāna，声闻乘）没有信心，对于各种执着之法已经不生不起法界，使那些没有听闻过的人听闻。对于缘起诸因缘的人，用无我无人的道理使他们习惯听闻。对于空性的教法不局限于佛法，他们所作的法譬如虚空，创造各种法的要义。听闻佛法常常精进没有挂碍，从他人听闻佛法不执着于修行，自己安住于禅定不随从他人的教导，离开
English
English version Therefore, they do not return, neither coming nor going; therefore, they do not return, nor do they follow unlawful teachings, nor do they have fear, nor do they have greed, nor do they have anger, nor do they have ignorance. Not returning, what they do is always victorious, fully endowed with the Buddha's Dharma, the merits of the past and future are equal and without difference, all that is done is completed without regret. Because they have received the prediction (vyākaraṇa), what can be created no longer arises, those who are not at ease are delivered by wisdom, clever and not following the service of others. Therefore, Bodhisattvas can enter Anāgāmin (non-returner). The Deva (celestial being) then asked: 'Mañjuśrī! How does a Bodhisattva enter Arhat (worthy one)?' Mañjuśrī replied: 'Deva! Bodhisattvas abandon all possessions, subdue greed, and preach the Dharma for all beings. Those who are angry are subdued, taught with the Dharma, causing them to remove evil states, and those who are ignorant are transformed by the Dharma. Having attained emptiness, they see all dharmas clearly, not abandoning all beings, diligently practicing the Buddha's Dharma, their minds not delighting in the world, all assemblies are impermanent, and in offerings, they are always the most excellent. Just as a lotus flower is not attached to mud and water, without self, without holding, and without possession, equally holding all dharmas, constantly mindful of them, distinguishing emptiness with wisdom, establishing their aspirations according to what people desire. Past vows are fulfilled, their minds are firm and do not follow the teachings of others, all good and bad words are not accepted, joyfully receiving the prediction (vyākaraṇa), using the prediction (vyākaraṇa) to deliver all beings. Therefore, Bodhisattvas can enter Arhat (worthy one).' The Deva (celestial being) then asked: 'Mañjuśrī! How does a Bodhisattva enter Śrāvaka (hearer)?' Mañjuśrī replied: 'Deva! Bodhisattvas preach all dharmas that have not been heard, this is Śrāvaka (hearer). They have no faith in the Śrāvakayāna (hearer vehicle), and regarding all attached dharmas, they do not arise in the Dharmadhātu (dharma realm), causing those who have not heard to hear. For those who are conditioned by causes and conditions, they use the doctrine of no-self and no-person to make them accustomed to hearing. For the teachings of emptiness, they are not limited to the Buddha's Dharma, what they do is like the void, creating the essentials of all dharmas. Hearing the Dharma, they are always diligent and without hindrance, hearing the Dharma from others, they do not adhere to practice, abiding in meditation without following the teachings of others, leaving --------------------------------------------------------------------------------
Chinese
来现在所有音声悉晓知之。已断所作不可尽，以为得具足，复得无尽譬喻法义，悉知一切人意所行。以慧示现而导利之，随其所欲而为说法，令到其处而不贡高。常行本愿。是故菩萨得入声闻。” 天子复问：“文殊师利！云何菩萨得入辟支佛？” 文殊师利答言：“天子！菩萨得因缘便，知诸法无我、无人、无寿、无命、无有主而自庄饰者，伪而无实、无所属，其因缘相譬亦如是。谛见诸因缘，以道为饮食，于律法而不舍，是诸波罗蜜之侣，一切道证则法之侣。于四恩事而无贡高，是神通之侣。知因缘法而不断着，不信余业，得平等觉道。信见知处，不以为异意，而不随坏败小乘功德，为立大乘，以因缘行一切诸法。是故菩萨得入辟支佛。” 天子复问：“文殊师利！云何菩萨得至于佛？”文殊师利答言：“天子！菩萨悉觉知一切法本皆空寂，觉知一切本无所有，觉知诸行。于恶处人中天上，意悉远离众所安乐。所以者何？悉晓了诸慧故。自意觉智慧，知诸欲空、自身亦空，以一时念则觉道。次不为余转，便现无数若干之事。是故菩萨得至于佛。” 天子复问：“文殊师利！云何菩萨得至多陀竭？” 文殊师利答言：“天子！菩萨以如来道来。如者为谛，无一道忘。如者为造立，如 现代汉语译本 ‘来现在所有音声悉晓知之。已断所作不可尽，以为得具足，复得无尽譬喻法义，悉知一切人意所行。以慧示现而导利之，随其所欲而为说法，令到其处而不贡高。常行本愿。是故菩萨得入声闻。’ 天子复问：‘文殊师利（Manjusri，智慧的象征）！云何菩萨得入辟支佛？’ 文殊师利（Manjusri，智慧的象征）答言：‘天子！菩萨得因缘便，知诸法无我、无人、无寿、无命、无有主而自庄饰者，伪而无实、无所属，其因缘相譬亦如是。谛见诸因缘，以道为饮食，于律法而不舍，是诸波罗蜜（Paramita，到达彼岸）之侣，一切道证则法之侣。于四恩事而无贡高，是神通之侣。知因缘法而不断着，不信余业，得平等觉道。信见知处，不以为异意，而不随坏败小乘功德，为立大乘，以因缘行一切诸法。是故菩萨得入辟支佛。’ 天子复问：‘文殊师利（Manjusri，智慧的象征）！云何菩萨得至于佛？’文殊师利（Manjusri，智慧的象征）答言：‘天子！菩萨悉觉知一切法本皆空寂，觉知一切本无所有，觉知诸行。于恶处人中天上，意悉远离众所安乐。所以者何？悉晓了诸慧故。自意觉智慧，知诸欲空、自身亦空，以一时念则觉道。次不为余转，便现无数若干之事。是故菩萨得至于佛。’ 天子复问：‘文殊师利（Manjusri，智慧的象征）！云何菩萨得至多陀竭（Tathagata，如来）？’ 文殊师利（Manjusri，智慧的象征）答言：‘天子！菩萨以如来（Tathagata，如来）道来。如者为谛，无一道忘。如者为造立，如
English
English version ‘Coming now, fully knowing all sounds, having cut off what has been done and cannot be exhausted, considering it complete, and again obtaining endless metaphorical Dharma meanings, fully knowing the intentions of all people. Guiding and benefiting them by manifesting wisdom, preaching according to their desires, leading them to that place without arrogance, and constantly practicing original vows. Therefore, a Bodhisattva attains entry into the Sravaka (hearer).’ The Deva (celestial being) further asked: ‘Manjusri (symbol of wisdom)! How does a Bodhisattva attain entry into the Pratyekabuddha (solitary Buddha)?’ Manjusri (symbol of wisdom) replied: ‘Deva (celestial being)! When a Bodhisattva obtains the opportunity of conditions, knowing that all dharmas are without self, without person, without lifespan, without life, without an owner who adorns himself, false and without reality, without belonging, the appearance of their conditions is also like this. Truly seeing all conditions, taking the path as food and drink, not abandoning the Vinaya (discipline), being companions of the Paramitas (perfections), all paths proving are companions of the Dharma. Without arrogance in the four kindnesses, being companions of the superknowledges. Knowing the Dharma of conditions without clinging, not believing in other karmas, attaining the path of equal enlightenment. Believing in the place of seeing and knowing, not considering it different, and not following the destruction of the merits of the Hinayana (small vehicle), establishing the Mahayana (great vehicle), practicing all dharmas through conditions. Therefore, a Bodhisattva attains entry into the Pratyekabuddha (solitary Buddha).’ The Deva (celestial being) further asked: ‘Manjusri (symbol of wisdom)! How does a Bodhisattva attain Buddhahood?’ Manjusri (symbol of wisdom) replied: ‘Deva (celestial being)! A Bodhisattva fully realizes that the essence of all dharmas is empty and still, realizes that everything is originally without existence, and realizes all actions. In evil places, among people, and in the heavens, the mind is completely separated from the pleasures of the multitude. Why? Because all wisdoms are fully understood. Personally realizing wisdom, knowing that all desires are empty and the self is also empty, attaining the path of enlightenment with a single thought. Subsequently, not transforming for others, then manifesting countless diverse events. Therefore, a Bodhisattva attains Buddhahood.’ The Deva (celestial being) further asked: ‘Manjusri (symbol of wisdom)! How does a Bodhisattva attain to the Tathagata (Thus Come One)?’ Manjusri (symbol of wisdom) replied: ‘Deva (celestial being)! A Bodhisattva comes by the path of the Tathagata (Thus Come One). 'Thus' means truth, without forgetting a single path. 'Thus' means creating and establishing, thus --------------------------------------------------------------------------------