English
English version ‘Difficult to fathom completely.’ Manjushri (Manjushri, name of a Bodhisattva) said: ‘So it is, Deva (Deva, a celestial being)! For the First Noble Truth (Paramārtha-satya, the highest truth), it is difficult to fathom completely without proper diligence.’ The Deva asked: ‘What kind of Bodhisattva is considered to be practicing proper diligence?’ Manjushri said: ‘If a Bodhisattva practices diligence not for knowing (jñāna, knowledge), not for abandoning (prahāṇa, abandoning afflictions), not for cultivating (bhāvanā, cultivation), not for realizing (sākṣātkriya, realization), that is called proper diligence. Why? If one thinks, 'This should be known, this should be abandoned, this should be cultivated, this should be realized,' then there are characteristics (lakṣaṇa, features), then there is attachment (abhiniveśa, clinging), then there is conceptual proliferation (prapañca, false discourses), then there is fabrication (saṃskṛta, conditioned phenomena). If one practices in this way, it is not called proper diligence.’ The Deva asked: ‘If it is as you say, then what is called proper diligence?’ Manjushri said: ‘Suchness (tathatā, thusness) is equal to the Dharma Realm (dharmadhātu, the true nature of the universe), which is equal to non-hearing (aśruta, unheard). Suchness is equal to the Dharma Realm, which is equal to seeing (darśana, view). The Dharma of ordinary beings (pṛthagjana-dharma, the dharma of ordinary people), the Dharma of those in training (śaikṣa-dharma, the dharma of practitioners still learning) and those beyond training (aśaikṣa-dharma, the dharma of practitioners who have completed their learning), the Dharma of Śrāvakas (śrāvaka-dharma, the dharma of the Hearers), the Dharma of Pratyekabuddhas (pratyekabuddha-dharma, the dharma of Solitary Buddhas), the Dharma of Bodhisattvas (bodhisattva-dharma, the dharma of Bodhisattvas), the Dharma of Buddhas (buddha-dharma, the dharma of Buddhas) are equal, which are equal to all conditioned phenomena (saṃskāra, all conditioned things), equal to Nirvana (nirvāṇa, cessation), equal to defilement (mala, impurity), equal to purity (śuddha, purity). Such equal diligence is called proper diligence.’ The Deva asked: ‘Manjushri! What is suchness equal to defilement and purity?’ Manjushri said: ‘Emptiness (śūnyatā, emptiness), signlessness (animitta, without characteristics), wishlessness (apraṇihita, without aspirations) are suchness. Why? Because Nirvana is also empty. Deva! Just as the emptiness in a clay pot and the emptiness in a treasure pot are not two, not different. Likewise, Deva! The emptiness of defilement and the emptiness of purity are the same emptiness, not two, not different.’ The Deva asked: ‘Manjushri! Should Bodhisattvas be diligent regarding the Noble Truths (ārya-satya, the Four Noble Truths)?’ Manjushri said: ‘Deva! If Bodhisattvas do not generate diligence regarding the Truths, how can they teach the Dharma to the Śrāvakas? Why? Bodhisattvas cultivate the Truths with a purpose, while Śrāvakas cultivate the Truths without a purpose. Bodhisattvas cultivate the Truths with skillful means, while Śrāvakas cultivate the Truths without skillful means. Bodhisattvas cultivate the Truths with observation, while Śrāvakas cultivate the Truths without observation. Bodhisattvas cultivate the Truths for the sake of all beings without realizing the ultimate reality (bhūta-koṭi, the true nature of reality); Bodhisattvas cultivate’ -------------------------------------------------------------------------------- 谛方便坚固而不舍生死及涅槃门；菩萨修谛为一切佛法故。天子！喻如有人离大商主独度旷野，心怀惊怖劣乃得过。天子！声闻之人亦复如是，畏惧生死心怀惊怖，于此世界无有还心，亦复无有为众生心观生死旷远，于诸佛法无有方便，独一无二而修诸谛。天子！如彼商主多诸财宝资产丰实，度旷野已广利众生。如是天子！菩萨之人如大商主，具足大慈大悲，成就法利具于寂灭，善御巧便调伏资产，乘六度船、执四摄弓箭成就方便，为于佛法而修诸谛。天子！喻如狗皮，以须漫瞻卜婆师迦而用熏之，虽变为香，一切人天所不爱乐。声闻修谛亦复如是，愿不满足中般涅槃，不能出生多闻、定、慧、解脱、知见之香，亦不能断依烦恼习绪，不为人天之所爱乐。天子！喻如天迦尸迦衣，以多竭流阿竭流旃檀婆师迦等百千种净香常以熏之，一切人天之所爱乐。菩萨亦复如是，于百千亿那由他阿僧祇劫，以修谛法而自熏修，于其中间不般涅槃，诸愿满足，广能出生无上净香多闻、定、慧、解脱、知见功德之香，断依烦恼习绪，一切人天阿修罗等之所爱乐。” 寂调音天子复谓文殊师利法王子言：“文殊师利！彼宝相如来世界诸声闻众德行云何？仁能与其俱共乐彼。” 文殊师利言：“彼声闻众非坚信非不随他信、非 坚法非异法界、非八人而度八邪、非须陀洹而离一切恶道畏、非斯陀含为化众生示有去来、非阿那含去至过去一切法中、非阿罗汉应受三千世界利养实、非声闻而能解了诸佛所说，不离欲染然复不为欲火所热，于取着处离诸希望；不离瞋恚不为恚恼所恼，于一切众生不起恚碍；不离愚痴不为愚痴所蔽，于一切法离诸暗冥；不离烦恼勤为众生断诸烦恼。未升决定而不受生，化度众生而无我相，无所受取而毕报施恩，无恩无念而修诸念处，无生无灭而修诸正勤，离于身心而起诸神足，为满足一切众生神通故而修诸通，为增长一切众生根故而修诸根，为摧灭一切烦恼故而修诸力，为觉了平等智故而修诸觉，为度一切邪径故而修诸道，为得道故而证无为，为入实际故而修于通，为入法界故而起知见，为尽无明故而起于明，为离二边故而修解脱。能以肉眼悉见诸佛及世界世界众生，以天眼见一切众生生死，以慧眼领知一切众生心行，以法眼见诸法平等、观三世一切众生平等，以佛眼照明佛法。以天耳解一切佛所说，以一心知一切众生心行，以忆念智念过去劫际，以神足过无边佛刹，诸漏已尽而于无生心得解脱。虽复可见而不成就色身，虽有文字而无言说，心不思议言辞无碍，颜色端严善可乐见，具诸相好功德庄严，威德难视名闻 { "translations": [ "现代汉语译本", "坚法（坚定之法）与法界（Dharmadhatu，一切法的总相）并无不同，并非八人（指证得须陀洹果之前的修行者）才能度脱八邪（八种错误的见解和行为），并非须陀洹（Sotapanna，入流果）才能远离一切恶道（地狱、饿鬼、畜生）的恐惧，并非斯陀含（Sakadagamin，一来果）为了化度众生而示现往来生死，并非阿那含（Anagamin，不还果）离去而到达过去的一切法中，并非阿罗汉（Arhat，无学果）应当接受三千大千世界的供养，并非声闻（Sravaka，听闻佛法而修行的弟子）能够完全理解诸佛所说，不离欲染却不被**（此处原文缺失，无法翻译）所困扰，在执着之处远离各种希望；不离瞋恚却不被瞋恚所恼，对一切众生不起瞋恨障碍；不离愚痴却不被愚痴所蒙蔽，对一切法远离各种黑暗；不离烦恼却勤奋地为众生断除各种烦恼。", "尚未达到决定的境界却不受生死轮回，化度众生却没有我相（认为有一个真实的自我存在）；没有接受和获取，却能圆满地报答恩情；没有恩惠和思念，却修习各种念处（四念处：身念处、受念处、心念处、法念处）；没有生灭，却修习各种正勤（四正勤：已生恶令断灭，未生恶令不生，已生善令增长，未生善令生起）；远离身心，却生起各种神足（四神足：欲神足、勤神足、心神足、观神足）；为了满足一切众生的神通，而修习各种神通；为了增长一切众生的根器，而修习各种根（五根：信根、精进根、念根、定根、慧根）；为了摧毁一切烦恼，而修习各种力（五力：信力、精进力、念力、定力、慧力）；为了觉悟平等智慧，而修习各种觉支（七觉支：念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支）；为了度脱一切邪路，而修习各种道支（八正道：正见、正思惟、正语、正业、正命、正精进、正念、正定）；为了证得道果，而证悟无为（涅槃）；为了进入实际（真如实相），而修习神通；为了进入法界，而生起知见；为了断尽无明（对事物真相的迷惑），而生起光明；为了远离二边（常见和断见），而修习解脱。", "能够以肉眼完全看见诸佛以及世界和世界中的众生，以天眼看见一切众生的生死，以慧眼领悟和了解一切众生的心行，以法眼看见诸法平等、观察三世一切众生平等，以佛眼照明佛法。以天耳了解一切佛所说，以一心知道一切众生的心行，以忆念智忆念过去劫数，以神足超越无边佛刹，各种烦恼已经断尽，并且在无生法中获得解脱。虽然可以被看见，却不执着于色身，虽然有文字，却没有言语表达，心不可思议，言辞没有障碍，容颜端正庄严，令人喜悦，具备各种相好功德庄严，威德难以直视，名闻" ], "english_translations": [ "English version", 'Firm Dharma (steadfast principles) is not different from Dharmadhatu (the realm of all phenomena), it is not that eight people (referring to practitioners before attaining Sotapanna) can deliver from the eight evils (eight wrong views and actions), it is not that a Sotapanna (Stream-enterer) can be free from the fear of all evil paths (hell, hungry ghosts, animals), it is not that a Sakadagamin (Once-returner) manifests coming and going in birth and death to transform sentient beings, it is not that an Anagamin (Non-returner) departs and reaches all past dharmas, it is not that an Arhat (Worthy One) should receive the offerings of the three thousand great thousand worlds, it is not that a Sravaka (listener, a disciple who practices by hearing the Buddha\'s teachings) can fully understand what the Buddhas say, not separated from desire yet not troubled by ** (missing text in the original, untranslatable), away from all hope in places of attachment; not separated from anger yet not troubled by anger, not arising anger or obstruction towards all sentient beings; not separated from ignorance yet not obscured by ignorance, away from all darkness towards all dharmas; not separated from afflictions yet diligently cutting off all afflictions for sentient beings.', 'Not yet ascending to a state of certainty yet not receiving birth, transforming sentient beings yet without the notion of self (believing in a real self); without receiving or taking, yet fully repaying kindness; without kindness or thought, yet cultivating various mindfulnesses (four foundations of mindfulness: mindfulness of body, feelings, mind, and phenomena); without birth or death, yet cultivating various right efforts (four right exertions: to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to bring about wholesome states that have not yet arisen, to maintain wholesome states that have arisen); separated from body and mind, yet arising various psychic powers (four bases of power: desire, effort, mind, investigation); in order to satisfy the psychic powers of all sentient beings, cultivating various psychic powers; in order to increase the faculties of all sentient beings, cultivating various faculties (five faculties: faith, effort, mindfulness, concentration, wisdom); in order to destroy all afflictions, cultivating various powers (five powers: faith, effort, mindfulness, concentration, wisdom); in order to awaken to equal wisdom, cultivating various factors of enlightenment (seven factors of enlightenment: mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, equanimity); in order to deliver from all wrong paths, cultivating various factors of the path (eightfold path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration); in order to attain the path, realizing non-action (Nirvana); in order to enter reality (Tathata, Suchness), cultivating psychic powers; in order to enter the Dharmadhatu, arising knowledge and vision; in order to exhaust ignorance (delusion about the true nature of things), arising light; in order to be separated from the two extremes (eternalism and annihilationism), cultivating liberation.', 'Able to see all Buddhas and the sentient beings of the world and worlds with the physical eye, to see the birth and death of all sentient beings with the heavenly eye, to understand the mind and actions of all sentient beings with the wisdom eye, to see the equality of all dharmas and observe the equality of all sentient beings in the three times with the Dharma eye, to illuminate the Buddha Dharma with the Buddha eye. To understand all that the Buddhas say with the heavenly ear, to know the mind and actions of all sentient beings with one mind, to remember past kalpas with the wisdom of recollection, to surpass boundless Buddha lands with psychic powers, all defilements have been exhausted, and liberation is attained in the unproduced Dharma.