Chinese
又问文殊：“如来得道兴显何法？灭除何所？” 答曰天子：“如来得道，法无所起亦无所灭。所以者何？佛兴出世则无所生，亦无所失。所可谓言佛兴出者，假有此辞随俗现身，自然本净，则云平等无所生者。” 又问文殊：“何谓菩萨建立志性？” 答曰：“于一切法无所得者，不堕诸见、六十二疑系缚罗网。” 又问：“何谓本净？” 答曰：“于内外法无所著。” 又问：“何谓菩萨为布施主？” 答曰：“舍身尘劳，不舍一切众生爱欲。” 又问：“何谓禁戒具足？” 答曰：“分别晓了寂然之界，蠲除一切众生诸恶，不舍道心。” 又问：“何谓备悉忍辱？” 答曰：“究尽诸法见一切法，除去众生结恨、厌秽、瞋恚之难，而不违舍一切智通至德之铠。” 又问：“何谓究竟精进？” 答曰：“菩萨所因可精进者，悉见诸法，至于无上正真之道，刈除众生懈怠之秽，遵修精进。” 天子复问：“文殊师利！何谓究竟于禅定已？” 答曰：“见一切法本悉清净，平等正受。一切众生，因有所著而兴生矣！” 又问：“何谓菩萨成就智慧？” 答曰：“于诸所行不得所 现代汉语译本 ‘死，所以佛才示现于世。’ 又问文殊（Manjusri，菩萨名）: ‘如来（Tathagata，佛的称号）得道后，弘扬和彰显的是什么法？灭除的又是什么？’ 文殊回答天子说：‘如来得道，法无所谓生起，也无所谓灭除。为什么呢？因为佛出现于世，并非真的产生，也并非真的消失。所谓佛出现于世，只是随顺世俗的说法，示现身形，其自然本性是清净的，所以说是平等而无所生。’ 又问文殊：‘什么是菩萨建立的志向和本性？’ 答道：‘对于一切法无所得，不落入各种见解、六十二种疑虑的束缚罗网。’ 又问：‘什么是本净？’ 答道：‘对于内外之法都没有执著。’ 又问：‘什么是菩萨作为布施的主人？’ 答道：‘舍弃自身的尘世烦恼，但不舍弃一切众生的爱欲。’ 又问：‘什么是禁戒具足？’ 答道：‘分别明了寂静的境界，去除一切众生的各种恶行，不舍弃求道的决心。’ 又问：‘什么是备悉忍辱？’ 答道：‘彻底了解诸法，看清一切法，除去众生的怨恨、厌恶、嗔恚之苦，而不放弃通往一切智慧的坚固铠甲。’ 又问：‘什么是究竟精进？’ 答道：‘菩萨所应精进的，是完全看清诸法，直至达到无上正真之道，割除众生的懈怠污秽，遵循修行精进。’ 天子又问：‘文殊师利（Manjusri，菩萨名）！什么是究竟的禅定？’ 答道：‘见到一切法的本性都是清净的，平等地接受。一切众生，因为有所执著才会产生。’ 又问：‘什么是菩萨成就的智慧？’ 答道：‘在一切所行之中，不执著于所得。’
English
English version 'Death is why the Buddha appears in the world.' Then he asked Manjusri (Manjusri, name of a Bodhisattva): 'What Dharma (law, teaching) does the Tathagata (Tathagata, title of a Buddha) promote and reveal after attaining enlightenment? And what does he eliminate?' Manjusri replied to the prince: 'When the Tathagata attains enlightenment, there is no arising or ceasing of Dharma. Why? Because when the Buddha appears in the world, there is no real birth or disappearance. The so-called Buddha appearing in the world is just a conventional expression, manifesting a body according to customs. Its natural essence is pure, so it is said to be equal and without arising.' Then he asked Manjusri: 'What is the aspiration and nature established by a Bodhisattva?' He replied: 'To have no attainment in all Dharmas, and not to fall into the net of various views and the sixty-two doubts.' Then he asked: 'What is original purity?' He replied: 'To have no attachment to internal or external Dharmas.' Then he asked: 'What is a Bodhisattva as the master of giving?' He replied: 'To relinquish the defilements of the body, but not to abandon the love and desires of all sentient beings.' Then he asked: 'What is the perfection of precepts?' He replied: 'To clearly understand the realm of stillness, to remove all evil deeds of all sentient beings, and not to abandon the aspiration for enlightenment.' Then he asked: 'What is complete patience?' He replied: 'To thoroughly understand all Dharmas, to see all Dharmas, to remove the suffering of resentment, aversion, and anger from sentient beings, and not to abandon the armor of all-knowing wisdom.' Then he asked: 'What is ultimate diligence?' He replied: 'What a Bodhisattva should be diligent in is to fully see all Dharmas, until reaching the unsurpassed, true, and correct path, to cut off the defilement of laziness from sentient beings, and to follow and cultivate diligence.' The prince then asked: 'Manjusri (Manjusri, name of a Bodhisattva)! What is ultimate Samadhi (Samadhi, meditative absorption)?' He replied: 'To see that the nature of all Dharmas is pure, and to receive them with equality. All sentient beings arise because of attachment.' Then he asked: 'What is the wisdom accomplished by a Bodhisattva?' He replied: 'In all actions, not to be attached to what is attained.' --------------------------------------------------------------------------------
Chinese
行。蠲除一切放逸之事，刈去众生沉吟邪见，遵修圣达。是为菩萨成就智慧。” 又问：“何谓行慈？” 答曰：“见一切法永悉灭度。” 又问：“何谓为哀？” 答曰：“晓了诸法无有作者亦无报应。” 又问：“何谓为喜？” 答曰：“若于诸法无所兴乐亦不无行。” 又问：“何谓为护？” 答曰：“于一切法不造二事。” 又问：“何谓菩萨至诚真谛？” 答曰：“分别一切诸法犹如幻化，于诸所生而无所生、悉无所有。” 又问：“何谓大士？” 答曰：“观诸众生而无众生。” 又问：“何谓尊人？” 答曰：“睹一切法不可受持而不恐惧。” 又问文殊：“何谓菩萨被大德铠？” 答曰：“观一切法等如虚空，不舍僧那。” 又问：“何谓为仁和乎？” 答曰：“行于大哀，不远众生亦不亲近，开化尘劳、恩爱之着。” 又问：“何谓所止宿安？” 答曰：“不以身、口及与心念烦娆他人，不得吾、我及与他人。” 又问：“何谓顺教？” 答曰：“如所闻法，能奉行者，所言真谛。” 又问：“何谓众人之所归伏？” 答曰：“能随五趣 现代汉语译本 行。去除一切放纵懈怠的行为，割断众生沉溺的错误见解，遵循修行圣贤之道。这就是菩萨成就智慧的体现。 又问：‘什么是行慈（慈爱）？’ 答：‘了悟一切法最终都将寂灭。’ 又问：‘什么是哀（悲悯）？’ 答：‘明白一切法没有创造者，也没有报应。’ 又问：‘什么是喜（欢喜）？’ 答：‘对于一切法，既不特别爱好，也不毫无作为。’ 又问：‘什么是护（守护）？’ 答：‘对于一切法，不制造对立。’ 又问：‘什么是菩萨至诚的真谛？’ 答：‘分辨一切诸法都如幻象，对于一切所生之事物，视其为无生，一切皆空。’ 又问：‘什么是大士（伟大的修行者）？’ 答：‘观察一切众生，视其为非众生。’ 又问：‘什么是尊人（值得尊敬的人）？’ 答：‘面对一切法不可执着，而不感到恐惧。’ 又问文殊（Manjusri，菩萨名）：‘什么是菩萨披上大德铠（伟大的功德之铠甲）？’ 答：‘观察一切法等同虚空，不舍弃僧那（Sengna，誓愿）。’ 又问：‘什么是仁和？’ 答：‘行于大悲，不疏远众生，也不特别亲近，开导众生脱离尘世的烦恼和恩爱的执着。’ 又问：‘什么是止宿安（安身之处）？’ 答：‘不以身、口和心念去烦扰他人，心中没有我、你和他人的分别。’ 又问：‘什么是顺教（遵循教诲）？’ 答：‘如所听闻的佛法，能够奉行实践，所说即是真谛。’ 又问：‘什么是众人之所归伏（众人归顺的地方）？’ 答：‘能够随顺五趣（五道轮回）’
English
English version To eliminate all acts of negligence and indulgence, to sever the deeply ingrained wrong views of sentient beings, and to follow and cultivate the path of the sages. This is the embodiment of a Bodhisattva's (enlightened being) accomplishment of wisdom. Again, it was asked: 'What is practicing loving-kindness (慈, Ci)?' The answer: 'To realize that all dharmas (法, Dharma, teachings/phenomena) will ultimately cease to exist.' Again, it was asked: 'What is compassion (哀, Ai)?' The answer: 'To understand that all dharmas have no creator and no retribution.' Again, it was asked: 'What is joy (喜, Xi)?' The answer: 'Regarding all dharmas, neither to be particularly fond of them nor to be inactive.' Again, it was asked: 'What is protection (护, Hu)?' The answer: 'Regarding all dharmas, not to create duality.' Again, it was asked: 'What is the Bodhisattva's ultimate truth of sincerity?' The answer: 'To discern that all dharmas are like illusions, and regarding all that arises, to see it as unarisen, completely empty.' Again, it was asked: 'What is a Mahasattva (大士, great being)?' The answer: 'To observe all sentient beings as non-sentient beings.' Again, it was asked: 'What is a venerable person (尊人, Zunren)?' The answer: 'To face all dharmas as not to be grasped, without fear.' Again, it was asked of Manjusri (文殊, Manjusri, a Bodhisattva): 'What is it for a Bodhisattva to be clad in the armor of great virtue (大德铠, Da De Kai)?' The answer: 'To observe all dharmas as equal to emptiness, without abandoning the Sengna (僧那, Sengna, vow).' Again, it was asked: 'What is benevolence and harmony (仁和, Ren He)?' The answer: 'To practice great compassion, neither distancing oneself from sentient beings nor being particularly close, to enlighten sentient beings to be free from the afflictions of the world and attachments to love.' Again, it was asked: 'What is a place of rest and peace (止宿安, Zhi Su An)?' The answer: 'Not to disturb others with body, speech, or mind, and to be free from the distinctions of self, others, and beings.' Again, it was asked: 'What is following the teachings (顺教, Shun Jiao)?' The answer: 'To be able to practice according to the Dharma (法, Dharma) one has heard, and what is spoken is the truth.' Again, it was asked: 'What is the place where all people submit (众人之所归伏, Zhong Ren Zhi Suo Gui Fu)?' The answer: 'To be able to accord with the five realms (五趣, Wu Qu, five paths of reincarnation)' --------------------------------------------------------------------------------
Chinese
众生言教，不坏其辞将顺己心，因化一切无所违失。” 又问：“何谓具足知耻？” 答曰：“能内自寂，游行于外，化导众生。” 又问：“何谓为信？” 答曰：“游诸挂碍而无所著。” 又问：“何谓菩萨行牢强慈？” 答曰：“顺从佛教无所毁坏。” 又问：“何谓反复？” 答曰：“所造德本未曾违失，常乐如应。” 又问：“何谓知节？” 答曰：“志游一切尘劳之欲，已不乐欲。” 又问：“何谓知足？” 答曰：“慕智慧圣，不乐诸法。” 又问：“何谓满足？” 答曰：“假使满足度世智慧，于诸世法无所犯负。” 又问：“何谓分别？” 答曰：“不见一切尘劳之欲，断除众生诸垢瑕秽。” 又问：“何谓菩萨而得自在？” 答曰：“见诸所生，身无所成；于慧自在，不从尘欲。” 又问：“何谓博闻？” 答曰：“不应闻者而不听之。” 又问：“何谓得至静然？” 答曰：“见诸所作而无所有，亦无所舍；不御诸法亦无所念。” 又问：“何谓住行？” 答曰：“不于空行分别教化，观察众生其心所行，不起吾我及他人想。” 现代汉语译本： 问：‘如何以言教化众生，既不违背他们的言辞，又能顺应他们的心意，从而教化一切而没有缺失？’ 答：‘能顺应众生的心意，因势利导，从而教化一切而没有缺失。’ 又问：‘什么是具足知耻？’ 答：‘能内心自净，对外教化引导众生。’ 又问：‘什么是信？’ 答：‘游历于各种障碍之中，却不执着于任何事物。’ 又问：‘什么是菩萨行牢固强大的慈悲？’ 答：‘顺从佛教的教诲，没有丝毫毁坏。’ 又问：‘什么是反复？’ 答：‘所修造的功德善本从未违失，常常安乐于如实相应的状态。’ 又问：‘什么是知节？’ 答：‘心志游历于一切尘世烦恼的欲望之中，却已经不再贪恋这些欲望。’ 又问：‘什么是知足？’ 答：‘仰慕智慧圣人，不贪恋各种世俗之法。’ 又问：‘什么是满足？’ 答：‘即使具备了足够度化世人的智慧，对于各种世俗之法也没有任何违犯或亏欠。’ 又问：‘什么是分别？’ 答：‘不见一切尘世烦恼的欲望，断除众生各种污垢瑕疵。’ 又问：‘什么是菩萨获得自在？’ 答：‘见到诸法生起，自身却没有任何成就的执着；在智慧上获得自在，不被尘世欲望所左右。’ 又问：‘什么是博闻？’ 答：‘不应该听闻的法，也不拒绝听闻。’ 又问：‘什么是达到寂静安然的境界？’ 答：‘见到诸法生起，却认为一切皆空无所有，也没有什么可以舍弃的；不执掌各种法，也没有任何念想。’ 又问：‘什么是住行？’ 答：‘不以空性的角度来分别教化，观察众生的心念行为，不生起我、人等分别之想。’
English
English version: Question: 'How does one teach sentient beings with words, without contradicting their expressions, while aligning with their minds, thereby transforming all without any loss?' Answer: 'By aligning with the minds of sentient beings, guiding them according to circumstances, thereby transforming all without any loss.' Question: 'What is complete knowing of shame?' Answer: 'To be able to purify oneself internally and guide sentient beings externally.' Question: 'What is faith?' Answer: 'Wandering through all obstacles without being attached to anything.' Question: 'What is a Bodhisattva's practice of firm and strong compassion?' Answer: 'Obeying the Buddha's teachings without any destruction.' Question: 'What is repetition?' Answer: 'The roots of virtue that have been cultivated have never been lost, and one is always happy in accordance with reality.' Question: 'What is knowing moderation?' Answer: 'The mind wanders in all the desires of worldly troubles, but one no longer delights in those desires.' Question: 'What is knowing contentment?' Answer: 'Admiring wise sages and not delighting in various dharmas.' Question: 'What is satisfaction?' Answer: 'Even if one possesses sufficient wisdom to liberate the world, one does not violate or owe anything to the various worldly dharmas.' Question: 'What is discrimination?' Answer: 'Not seeing any desires of worldly troubles, cutting off all the defilements and impurities of sentient beings.' Question: 'What is a Bodhisattva attaining freedom?' Answer: 'Seeing all that arises, the self has no attachment to accomplishment; being free in wisdom, not being controlled by worldly desires.' Question: 'What is extensive learning?' Answer: 'One should not fail to listen to what should be heard.' Question: 'What is attaining stillness?' Answer: 'Seeing all that is done as empty and without possession, and also without abandonment; not controlling the various dharmas and having no thoughts.' Question: 'What is abiding practice?' Answer: 'Not teaching and transforming by distinguishing through emptiness, observing the actions of sentient beings' minds, and not giving rise to thoughts of self, others, etc.' -------------------------------------------------------------------------------- 又问：“何谓总持备悉辩才？”