English
English version: 'The Mahasattva (Great Being) has a pure mind, free from all defilements, and possesses the merits of the Dharma. Thus, one can approach and realize the All-Knowing Wisdom (Sarvajna) of the Buddha.' The Light-Opening Flower Deva said: 'O Bodhisattvas! Just as the sun radiates light and can break through all darkness, allowing all forms and appearances to be revealed, so too is the Bodhisattva Mahasattva. Possessing the light of wisdom, he radiates the wonderful torch of Dharma, universally illuminating sentient beings, enabling them to dispel the darkness of ignorance, so that all may be clear and bright. When the light of wisdom appears, there is no darkness, and one is no longer covered by foolish blindness, but always walks on the path of light. Therefore, the Bodhisattva guides and shows all sentient beings who have lost their way to walk the right path, and thus can approach and realize the All-Knowing Wisdom of the Buddha.' The Mandala Flower Fragrance Deva said: 'O Bodhisattvas! The wonderful fragrance of the Mandala flower spreads far and wide, filling a hundred yojanas (ancient Indian unit of distance). The Bodhisattva Mahasattva, possessing morality (sila), concentration (samadhi), and wisdom (prajna), is also like this. The fragrance of morality, the fragrance of concentration, and the fragrance of wisdom pervade the world, universally heard by all. If sentient beings smell this fragrance, all afflictions will be eliminated. This Bodhisattva Mahasattva, possessing such fragrance of Dharma merits, can approach and realize the All-Knowing Wisdom of the Buddha.' The Diligent Dharma Practice Deva said: 'If the Bodhisattvas are temporarily lazy and retreat, they will not be able to cultivate and advance in superior practices, and attain the Bodhi fruit of the Buddha. If one is diligent in mind, not counting the length of kalpas (aeons), courageous and vigorous, planting all kinds of good roots, with a mind that is never weary or satisfied, and constantly practices the eight kinds of aids to the path. What are the eight? First, the Dharma of encouraging and assisting practices that are in accordance with superior conduct; second, constantly cultivating the four immeasurable minds—loving-kindness (metta), compassion (karuna), joy (mudita), and equanimity (upekkha); third, cultivating the wisdom of the five kinds of supernormal knowledges (abhijna); fourth, constantly practicing the four means of embracing—namely, giving (dana), loving speech (priyavacana), beneficial action (arthakriya), and cooperation (samanarthata); fifth, being complete in the Dharma of forbearance in the three doors of liberation (Three Doors of Liberation); sixth, widely proclaiming the wonderful Dharma to others; seventh, arousing the supreme great Bodhi mind; eighth, making skillful means, dedicating all merit, and gathering all right Dharmas. The Bodhisattva, practicing these eight Dharmas, can approach and realize the All-Knowing Wisdom of the Buddha.' At that time, the Bodhisattva Mahasattva Manjushri (Manjushri Bodhisattva Mahasattva) said to the Bodhisattvas and the assembly of devas: 'O Bodhisattva Mahasattvas!' --------------------------------------------------------------------------------
Chinese
！当于诸法离诸分别即证佛智。云何离分别？谓不分别三界，不分别诸见，不分别是内、是外，不分别是声闻地、是缘觉地、是愚异生地，亦不分别是轮回、是烦恼，是能观、是所观，是因、是果，是境界、非境界，是增、是减，是我见、是我所见，是悭贪、是布施，是毁戒、是持戒，是瞋恚、是忍辱，是懈怠、是精进，是散乱、是禅定，是愚痴、是智慧，亦不分别是善根能生诸善法、是不善根能生诸不善法，不分别是世间法、是出世间法，住平等法，不分别是有为、是无为，不分别是有着心、是无著心，不分别是有漏、是无漏。诸菩萨当知：是法无所分别，住平等相应，即能趣证佛一切智。 “复次，诸菩萨摩诃萨！诸佛阿耨多罗三藐三菩提本不可得。何以故？非心所缘、非智所知，唯佛而证。与佛等者，一切智亦等。于一切智观无所有；无所有故，是故于一切智无所著。非色取，受、想、行、识皆不可取，是名一切智。无法相亦无非法相，是名一切智。无檀波罗蜜可证、尸罗波罗蜜可证、羼提波罗蜜可证、毗离耶波罗蜜可证、禅波罗蜜可证，般若波罗蜜亦不可证。所以者何？以诸法无所得。是故，一切智亦无所得。 “复次，诸菩萨！一切智非三世可得——过去不可得、现在不可得、未来亦不可得。 现代汉语译本：应当明白，对于一切法，如果能远离各种分别，就能证得佛智（Buddha-jnana）。如何远离分别？就是不分别三界（Trailokya），不分别各种见解，不分别这是内在的、这是外在的，不分别这是声闻地（Sravakabhumi）、这是缘觉地（Pratyekabuddhabhumi）、这是愚痴凡夫的境界，也不分别这是轮回（Samsara）、这是烦恼（Klesha），这是能观的、这是所观的，这是因、这是果，这是境界、这不是境界，这是增加、这是减少，这是我见（Atma-drishti）、这是我所见，这是悭贪（Matsarya）、这是布施（Dana），这是毁戒、这是持戒，这是瞋恚（Krodha）、这是忍辱（Kshanti），这是懈怠（Kaushidya）、这是精进（Virya），这是散乱（Vikshepa）、这是禅定（Dhyana），这是愚痴（Moha）、这是智慧（Prajna），也不分别这是善根能生出各种善法、这是不善根能生出各种不善法，不分别这是世间法、这是出世间法，安住于平等法中，不分别这是有为法（Samskrita-dharma）、这是无为法（Asamskrita-dharma），不分别这是有执著心、这是无执著心，不分别这是有漏法（Sasrava-dharma）、这是无漏法（Anasrava-dharma）。各位菩萨应当知道：这种法是无所分别的，安住于平等相应之中，就能趋向证得佛的一切智（Sarvajna）。 再说，各位菩萨摩诃萨（Bodhisattva-Mahasattva）！诸佛的阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）本来就是不可得的。为什么呢？因为它不是心所能缘虑的，也不是智慧所能了知的，只有佛才能证得。与佛相等的人，其一切智也相等。对于一切智，要观照其无所有；因为无所有，所以对于一切智也就无所执著。不能通过色（Rupa）来获取，受（Vedana）、想（Samjna）、行（Samskara）、识（Vijnana）也都是不可获取的，这叫做一切智。没有法相，也没有非法相，这叫做一切智。没有檀波罗蜜（Dana-paramita，布施波罗蜜）可以证得、尸罗波罗蜜（Sila-paramita，持戒波罗蜜）可以证得、羼提波罗蜜（Kshanti-paramita，忍辱波罗蜜）可以证得、毗离耶波罗蜜（Virya-paramita，精进波罗蜜）可以证得、禅波罗蜜（Dhyana-paramita，禅定波罗蜜）可以证得，般若波罗蜜（Prajna-paramita，智慧波罗蜜）也是不可证得的。为什么呢？因为一切法都是无所得的。因此，一切智也是无所得的。 再说，各位菩萨！一切智不是三世（过去、现在、未来）所能得到的——过去不可得、现在不可得、未来也不可得。
English
English version: It should be understood that when one is apart from all discriminations regarding all dharmas, one will realize Buddha-jnana (Buddha-wisdom). How does one become apart from discriminations? It means not discriminating the Trailokya (Three Realms), not discriminating various views, not discriminating whether it is internal or external, not discriminating whether it is Sravakabhumi (the stage of Hearers), Pratyekabuddhabhumi (the stage of Solitary Buddhas), or the realm of ignorant ordinary beings. Also, not discriminating whether it is Samsara (cyclic existence), Klesha (afflictions), the observer or the observed, cause or effect, a realm or not a realm, increase or decrease, Atma-drishti (the view of self) or what is seen as belonging to self, Matsarya (stinginess) or Dana (generosity), breaking precepts or upholding precepts, Krodha (anger) or Kshanti (patience), Kaushidya (laziness) or Virya (diligence), Vikshepa (distraction) or Dhyana (meditation), Moha (ignorance) or Prajna (wisdom). Also, not discriminating whether wholesome roots can generate wholesome dharmas or unwholesome roots can generate unwholesome dharmas, not discriminating whether it is worldly dharma or transcendental dharma, abiding in equal dharma, not discriminating whether it is Samskrita-dharma (conditioned dharma) or Asamskrita-dharma (unconditioned dharma), not discriminating whether it is with attachment or without attachment, not discriminating whether it is Sasrava-dharma (defiled dharma) or Anasrava-dharma (undefiled dharma). Bodhisattvas should know that this dharma is without any discrimination, abiding in equality and correspondence, one can then approach and realize the Sarvajna (all-knowing wisdom) of the Buddha. Furthermore, Bodhisattva-Mahasattvas (great Bodhisattvas)! The Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) of all Buddhas is fundamentally unattainable. Why? Because it is not an object of the mind, nor is it knowable by wisdom; only a Buddha can realize it. One who is equal to the Buddha is also equal in all-knowing wisdom. In all-knowing wisdom, one observes nothing whatsoever; because there is nothing whatsoever, therefore, in all-knowing wisdom, there is no attachment. It cannot be grasped by Rupa (form), and Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) are all unattainable; this is called all-knowing wisdom. There is no dharma-aspect, nor is there a non-dharma-aspect; this is called all-knowing wisdom. There is no Dana-paramita (perfection of generosity) to be realized, no Sila-paramita (perfection of morality) to be realized, no Kshanti-paramita (perfection of patience) to be realized, no Virya-paramita (perfection of diligence) to be realized, no Dhyana-paramita (perfection of meditation) to be realized, and no Prajna-paramita (perfection of wisdom) to be realized. Why? Because all dharmas are unattainable. Therefore, all-knowing wisdom is also unattainable. Furthermore, Bodhisattvas! All-knowing wisdom is not attainable in the three times (past, present, and future) – it is unattainable in the past, unattainable in the present, and unattainable in the future. --------------------------------------------------------------------------------
Chinese
不着三世故，非眼识所观，非耳、鼻、舌、身、意识所观。何以故？离诸境界故。 “诸菩萨摩诃萨！成就一切智者当如是住。所以者何？一切法亦如是住。诸法平等，一切智亦平等，乃至诸佛法、凡夫法皆悉平等。如是，一切法平等，是名一切智。菩萨摩诃萨当如是住，应如是学。譬如四大，自性皆无，本自有性亦不可得。何以故？自性空故。世间诸善、不善法，自性空故，亦不可得。何以故？非分别故。分别既空，是真实义。” 尔时，妙吉祥菩萨说是法时，会中有二千天子得无生法忍，万二千天子发阿耨多罗三藐三菩提心。 佛说未曾有正法经卷第一 大正藏第 15 册 No. 0628 佛说未曾有正法经 佛说未曾有正法经卷第二 西天译经三藏朝奉大夫试鸿胪卿传教大师臣法天奉 诏译 尔时，辩积菩萨摩诃萨前白妙吉祥菩萨言：“今当共诣佛所，问菩萨摩诃萨当云何住。” 是时妙吉祥菩萨即于会中不起于座摄菩萨形，化如来像——相好具足与释迦牟尼佛等无有异——即告辩积菩萨言：“如来在此，汝今当问。” 尔时，辩积菩萨不知化相，谓即如来，前诣佛所而发问言：“世尊！菩萨摩诃萨当云何住？” 化佛答言：“如我所作，菩 现代汉语译本： 不执着于过去、现在、未来三世，所以不是眼识所能观察到的，也不是耳、鼻、舌、身、意识所能观察到的。为什么呢？因为已经脱离了所有的境界的缘故。 诸位菩萨摩诃萨！成就一切智慧的人应当这样安住。为什么呢？因为一切法的实相也是这样安住的。诸法是平等的，一切智慧也是平等的，乃至诸佛的法和凡夫的法，全部都是平等的。像这样，一切法都是平等的，这就叫做一切智。菩萨摩诃萨应当这样安住，应当这样学习。譬如四大（地、水、火、风），它们的自性都是空无的，本来就有的自性也是不可能得到的。为什么呢？因为自性本就是空的缘故。世间所有的善法和不善法，因为自性是空的缘故，也是不可能得到的。为什么呢？因为不是分别的缘故。分别既然是空，这就是真实义。 当时，妙吉祥菩萨（Manjushri Bodhisattva）在说法的时候，在法会中有两千位天子证得了无生法忍，一万两千位天子发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）。 《佛说未曾有正法经》卷第一 大正藏第15册 No. 0628 《佛说未曾有正法经》 《佛说未曾有正法经》卷第二 西天译经三藏朝奉大夫试鸿胪卿传教大师臣法天奉 诏译 当时，辩积菩萨摩诃萨（Vyakaranakumati Bodhisattva-Mahasattva）上前对妙吉祥菩萨说：‘现在我们一起去佛陀那里，请问菩萨摩诃萨应当如何安住。’ 这时，妙吉祥菩萨就在法会中没有离开座位，收摄菩萨的形相，变化成如来的形象——相貌和好都具足，与释迦牟尼佛（Sakyamuni Buddha）相等，没有差别——就告诉辩积菩萨说：‘如来就在这里，你现在可以发问了。’ 当时，辩积菩萨不知道这是化现的形象，以为就是如来，就走到‘佛’前，发问说：‘世尊！菩萨摩诃萨应当如何安住？’ 化佛回答说：‘就像我所做的那样，菩’