English
English version The Bodhisattva Wu Suo Fa said: 'Subhuti! If someone wants to see this profound Dharma, they will not be able to see it.' Subhuti said: 'Those who know in this way are difficult to truly understand.' The Bodhisattva Wu Suo Fa said: 'Subhuti! Those who do not practice are also difficult to understand.' Subhuti said: 'Good man! What kind of beings can generate faith in this profound Dharma?' The Bodhisattva Wu Suo Fa said: 'Subhuti! If someone has made offerings to countless Buddhas in the past, that person can believe. Subhuti! If someone cannot plant various good roots, nor practice making offerings to the Buddhas, such a person will ultimately not be able to hear this Dharma teaching.' Subhuti said: 'Good man! How can one be considered to be making offerings to the Buddhas?' The Bodhisattva Wu Suo Fa said: 'If someone can abide in practicing according to reality, that person is called making offerings to the Buddhas.' Subhuti said: 'Good man! How can one abide in practicing according to reality?' The Bodhisattva Wu Suo Fa said: 'If someone can generate the mind to practice for all beings.' Subhuti said: 'How does one generate the mind to practice for all beings?' The Bodhisattva Wu Suo Fa said: 'If one can not abandon great loving-kindness (maitri) and great compassion (karuna).' Subhuti said: 'What is called the great loving-kindness of a Bodhisattva?' The Bodhisattva Wu Suo Fa said: 'If a Bodhisattva can give up their life and all good roots, giving them to sentient beings without seeking repayment, this is called great loving-kindness.' Subhuti said: 'What is called the great compassion of a Bodhisattva?' The Bodhisattva Wu Suo Fa said: 'If a Bodhisattva first gives unsurpassed Bodhi (anuttara-samyak-sambodhi, perfect enlightenment) to sentient beings, and then realizes it themselves, this is called great compassion.' When this profound Dharma teaching was being spoken, seventy-six thousand beings generated the mind of anuttara-samyak-sambodhi (unexcelled, right and perfect enlightenment), and two hundred monks, being free from all defilements, obtained liberation of mind. At that time, a Deva (celestial being) in the assembly --------------------------------------------------------------------------------
Chinese
名善思惟，白佛言：“世尊！云何菩萨住佛菩提根本行处？” 佛言：“天子！菩萨若能成就深直之心，发无上意，是名菩提根本住处。” 善思惟天子言：“如是发心诸菩萨等，以何等法而为境界？” 佛言：“若能修行布施境界而不悕求报恩等门、若能修行持戒境界而不分别持戒行门、若能修行忍辱境界而不见尽灭法门、若能修行精进境界而不发起修行等门、常行禅境界而能现见一切法门、修行般若境界而不见彼无戏论门现前、常求闻慧境界而不见于语言等门现前、修行舍摩他境界而见诸法本来清净寂静法门、修行毗婆舍那境界而一切法不可见门现前、修行四念处境界而无念无思惟门现前、修行四正勤境界而无所作门现前、修行四如意足境界而断一切愿欲门现前、修行五根境界而过诸根法门现前、修行五力境界而不破坏法门现前、修行七觉分境界而佛菩提门现前、修行八圣道境界为救行邪道众生故、修行教化众生境界而无众生无度脱法门现前、修行断烦恼境界而见诸法本性离烦恼门现前、修行诸波罗蜜境界而不著于此岸彼岸故、修行世间境界而涅槃门现前、修行涅槃境界而不行诸行门现前、修行生境界而不生不灭门现前、修行阴境界而无烦恼门现前、修行界境界而无差别门现前、修行入境界而 现代汉语译本：名善思惟（菩萨名），禀告佛说：‘世尊！菩萨如何安住于佛菩提的根本修行之处？’ 佛说：‘天子！菩萨如果能够成就深厚的正直之心，发起无上的菩提心，这就是菩提的根本安住之处。’ 善思惟天子说：‘像这样发心的诸位菩萨，以什么样的法作为境界呢？’ 佛说：‘如果能够修行布施的境界，而不希望求得报恩等，如果能够修行持戒的境界，而不分别持戒的行为，如果能够修行忍辱的境界，而不执着于断灭之法，如果能够修行精进的境界，而不发起任何修行的念头，经常处于禅定的境界，而能够亲眼见到一切法，修行般若（智慧）的境界，而不执着于没有戏论的境界，经常寻求听闻智慧的境界，而不执着于语言等，修行奢摩他（止）的境界，而见到诸法本来清净寂静的法门，修行毗婆舍那（观）的境界，而一切法不可见的法门现前，修行四念处（观身不净、观受是苦、观心无常、观法无我）的境界，而无念无思惟的法门现前，修行四正勤（已生恶令断灭，未生恶令不生，未生善令生起，已生善令增长）的境界，而无所作为的法门现前，修行四如意足（欲如意足、勤如意足、心如意足、观如意足）的境界，而断除一切愿望的法门现前，修行五根（信根、精进根、念根、定根、慧根）的境界，而超越诸根的法门现前，修行五力（信力、精进力、念力、定力、慧力）的境界，而不破坏任何法门的法门现前，修行七觉分（念觉分、择法觉分、精进觉分、喜觉分、轻安觉分、定觉分、舍觉分）的境界，而佛菩提的法门现前，修行八圣道（正见、正思惟、正语、正业、正命、正精进、正念、正定）的境界，是为了救度行走于邪道的众生，修行教化众生的境界，而没有众生可度脱的法门现前，修行断除烦恼的境界，而见到诸法本性远离烦恼的法门现前，修行诸波罗蜜（布施、持戒、忍辱、精进、禅定、般若）的境界，而不执着于此岸和彼岸，修行世间的境界，而涅槃的法门现前，修行涅槃的境界，而不进行任何行为，修行生的境界，而不生不灭的法门现前，修行阴（色、受、想、行、识）的境界，而没有烦恼的法门现前，修行界（十八界）的境界，而没有差别的法门现前，修行入（十二入）的境界，而……’
English
English version: The Bodhisattva named 'Good Contemplation', addressed the Buddha, saying: 'World Honored One! How does a Bodhisattva abide in the fundamental practice place of Buddha's Bodhi?' The Buddha said: 'Son of the gods! If a Bodhisattva can accomplish a profound and upright mind and generate the unsurpassed intention, this is called the fundamental abiding place of Bodhi.' The Son of the gods, Good Contemplation, said: 'How do Bodhisattvas who have generated such a mind take what Dharma as their realm?' The Buddha said: 'If one can practice the realm of giving without hoping for repayment or gratitude; if one can practice the realm of moral discipline without distinguishing the practices of moral conduct; if one can practice the realm of patience without seeing the Dharma of complete extinction; if one can practice the realm of diligence without initiating thoughts of practice; constantly abide in the realm of Dhyana (meditation) and be able to directly see all Dharmas; practice the realm of Prajna (wisdom) without seeing the manifestation of the realm of non-conceptual proliferation; constantly seek the realm of hearing and wisdom without seeing the manifestation of language; practice the realm of Shamatha (tranquility) and see the Dharma gate of the original purity and stillness of all Dharmas; practice the realm of Vipassana (insight) and the Dharma gate of the invisibility of all Dharmas manifests; practice the realm of the Four Foundations of Mindfulness (mindfulness of body, sensations, mind, and phenomena) and the Dharma gate of no thought and no contemplation manifests; practice the realm of the Four Right Exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, arousing wholesome states that have not yet arisen, and maintaining wholesome states that have arisen) and the Dharma gate of no action manifests; practice the realm of the Four Bases of Supernormal Powers (zeal, effort, mind, and investigation) and the Dharma gate of severing all desires manifests; practice the realm of the Five Roots (faith, effort, mindfulness, concentration, and wisdom) and the Dharma gate of transcending all roots manifests; practice the realm of the Five Powers (faith, effort, mindfulness, concentration, and wisdom) and the Dharma gate of non-destruction manifests; practice the realm of the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity) and the Dharma gate of Buddha's Bodhi manifests; practice the realm of the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) for the sake of saving sentient beings who are walking on the wrong path; practice the realm of teaching and transforming sentient beings, and the Dharma gate of no sentient beings to be delivered manifests; practice the realm of severing afflictions and see the Dharma gate of the original nature of all Dharmas being free from afflictions manifests; practice the realm of the Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) without being attached to this shore or the other shore; practice the realm of the world, and the Dharma gate of Nirvana manifests; practice the realm of Nirvana without engaging in any actions; practice the realm of birth, and the Dharma gate of neither birth nor death manifests; practice the realm of Skandhas (form, feeling, perception, mental formations, and consciousness) and the Dharma gate of no afflictions manifests; practice the realm of Dhatus (elements) and the Dharma gate of no difference manifests; practice the realm of Ayatanas (sense bases) and...' --------------------------------------------------------------------------------
Chinese
圣入门现前、修行闻法境界而寂静禅定门现前、修行说法境界而无言说门现前、修行成就色相境界而法身门现前、修行转法轮境界而不转不说门现前、修行声闻境界而诸佛法门现前、修行辟支佛境界而行诸菩萨胜行门现前，天子！是名菩萨摩诃萨境界。” 善思惟天子白佛言：“世尊！何等名为诸菩萨行？” 佛言：“天子！自舍己乐，能与一切众生乐；常在世间而能持戒、多闻，心无放逸；常在涅槃而不舍大悲，涅槃门现前而不求证。为化众生故，随顺世间行，护诸众生。能于众生其心平等，令一切众生得清净心，于一切众生心无差别，所有之物与一切共。为人说法不为饮食，畜清净物而常知足，常乐空闲，正念思惟，常处大众说法不懈。入城邑、聚落，慈悲现前，不求赞叹、供养、恭敬，常能远离世间杂语。凡有言说不违佛法，广略得所，爱语柔软，一切身分礼敬三宝，先意问讯。心常爱乐第一义谛，于一切法心无所著，于诸资生心不贪染。常近圣人，远离非法。爱法如身，重佛如命，爱敬修行犹如身首。于一切衣服、饮食、卧具、汤药、资生之事得少为足，敬重师长犹如世尊，乃至丧失身命终不舍于菩提之心。初夜、后夜精勤修行，禅定三昧常现在前。如所闻法思惟正观，以微妙慧求于解脱。若修 现代汉语译本：修行圣道，圣入门自然显现；修行听闻佛法，寂静禅定之门自然显现；修行说法，不言说之门自然显现；修行成就色相，法身之门自然显现；修行转法轮，不转不说之门自然显现；修行声闻乘，诸佛法门自然显现；修行辟支佛乘，行诸菩萨殊胜行之门自然显现。天子（Devaputra）！这叫做菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）的境界。” 善思惟天子（Suvicintita-devaputra）对佛说：“世尊（Bhagavan）！什么叫做诸菩萨行？” 佛说：“天子（Devaputra）！自己舍弃快乐，能给予一切众生快乐；常在世间而能持戒、多闻，心中没有放逸；常在涅槃（Nirvana，寂灭）而不舍弃大悲心，涅槃之门显现而不寻求证悟。为了教化众生的缘故，随顺世间行事，护持诸众生。能够对众生心怀平等，令一切众生得到清净心，对一切众生心无差别，所有之物与一切众生共同分享。为人说法不为饮食，拥有清净之物而常常知足，常常喜爱空闲，以正念思惟，常常处在大众之中说法而不懈怠。进入城邑、村落，慈悲心自然显现，不求赞叹、供养、恭敬，常常能够远离世间杂语。凡有言说不违背佛法，内容广略得当，言语柔和，一切身分礼敬三宝（Triratna，佛、法、僧），先主动问候。心中常常爱乐第一义谛（Paramārtha-satya，最高的真理），对于一切法心无所执著，对于各种资生之物心中不贪染。常常亲近圣人，远离非法。爱护佛法如同爱护自身，尊重佛如同尊重生命，爱敬修行如同爱护身首。对于一切衣服、饮食、卧具、汤药、资生之事得到少量就感到满足，敬重师长如同世尊，乃至丧失身命也终不舍弃菩提之心（Bodhi-citta，觉悟之心）。初夜、后夜精勤修行，禅定三昧（Samadhi，正定）常常现在眼前。如所听闻的佛法进行思惟正观，以微妙的智慧寻求解脱。若修