Chinese
文殊师利言：“天子！一切法以诸入空空故，空无相无愿、无生无起、无作无为，顺缘起故则是菩提。” 天子言：“文殊师利！此法不可见。谁当信耶？” 文殊师利言：“若不信顺如来者，云何当信声闻耶？” 天子言：“若如是者，云何当得解脱耶？” 文殊师利言：“若不行我者、若不受一切烦恼者、若复受持如是经典者、若以大悲授一切众生法手者。” 曰：“彼等有何相貌？” 曰：“彼等当有相貌，阴界入相貌。” 曰：“彼等当有何行？” 曰：“当有空无相无愿行。” 曰：“彼等当何所趣？” 曰：“彼等当趣一切智，当趣一切众生心行。” 曰：“文殊师利！退转菩萨云何？” 曰：“天子！若退转菩萨得阿耨多罗三藐三菩提者，无有是处。” 曰：“于何退转？” 曰：“于一切烦恼及声闻辟支佛地。” 曰：“云何不退？” 曰：“若与平等等。” 曰：“文殊师利！平等句者有何义？” 曰：“此是不异之说。” 曰：“文殊师利！若如是者，云何知一切法差别？” 曰：“天子！不知平等 现代汉语译本 文殊师利菩萨说：‘有。’ 天子问：‘用什么方法？’ 文殊师利菩萨说：‘天子！一切法因为诸入（ayatana，指眼、耳、鼻、舌、身、意六根）皆空，所以是空、无相、无愿、无生、无起、无作、无为，顺应缘起（pratītyasamutpāda）的规律，这就是菩提（bodhi，觉悟）。’ 天子说：‘文殊师利！这种法难以见到，谁会相信呢？’ 文殊师利菩萨说：‘如果不信顺如来（Tathāgata，佛）的教导，又怎么会相信声闻（Śrāvaka，听闻佛法而证悟的弟子）的教导呢？’ 天子说：‘如果这样，要怎样才能得到解脱呢？’ 文殊师利菩萨说：‘如果不执着于自我，不接受一切烦恼，如果能够受持这样的经典，如果以大悲心将佛法传授给一切众生。’ 天子问：‘他们有什么样的相貌？’ 文殊师利菩萨答：‘他们会有相貌，即阴（skandha，五蕴）、界（dhātu，十八界）、入（ayatana，十二入）的相貌。’ 天子问：‘他们会有什么样的行为？’ 文殊师利菩萨答：‘会有空、无相、无愿的行为。’ 天子问：‘他们会趋向哪里？’ 文殊师利菩萨答：‘他们会趋向一切智（sarvajñāna，对一切事物如实的智慧），会趋向一切众生的心行。’ 天子问：‘文殊师利！退转的菩萨（bodhisattva）是怎样的？’ 文殊师利菩萨答：‘天子！如果退转的菩萨能够得到阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），这是不可能的。’ 天子问：‘从什么退转？’ 文殊师利菩萨答：‘从一切烦恼以及声闻、辟支佛（Pratyekabuddha，缘觉）的境界退转。’ 天子问：‘怎样才能不退转？’ 文殊师利菩萨答：‘如果与平等相应。’ 天子问：‘文殊师利！平等句是什么意思？’ 文殊师利菩萨答：‘这是不异的说法。’ 天子问：‘文殊师利！如果这样，怎么知道一切法的差别呢？’ 文殊师利菩萨答：‘天子！如果不知道平等……’
English
English version Mañjuśrī (文殊师利): 'Yes.' The Prince said: 'By what means?' Mañjuśrī said: 'Prince! All dharmas (法) are empty because of the emptiness of all the āyatanas (诸入, sense bases), therefore they are empty, without characteristics, without wishes, without arising, without origination, without action, without non-action. Because they accord with dependent origination (缘起), they are bodhi (菩提, enlightenment).' The Prince said: 'Mañjuśrī! This dharma (法) is invisible. Who will believe it?' Mañjuśrī said: 'If one does not believe in the Tathāgata (如来, Thus Come One), how can one believe in the Śrāvakas (声闻, Hearers)?' The Prince said: 'If that is so, how can one attain liberation?' Mañjuśrī said: 'If one does not practice 'I', if one does not accept all afflictions, if one upholds such a scripture, if one bestows the Dharma-hand of great compassion upon all sentient beings.' The Prince asked: 'What are their characteristics?' Mañjuśrī replied: 'They will have characteristics, the characteristics of the skandhas (阴, aggregates), dhātus (界, elements), and āyatanas (入, sense bases).' The Prince asked: 'What will their conduct be?' Mañjuśrī replied: 'They will have the conduct of emptiness, absence of characteristics, and absence of wishes.' The Prince asked: 'Where will they go?' Mañjuśrī replied: 'They will go to all-knowing wisdom (sarvajñāna, 一切智), they will go to the mind and conduct of all sentient beings.' The Prince asked: 'Mañjuśrī! What about the Bodhisattvas (菩萨) who regress?' Mañjuśrī replied: 'Prince! If a regressing Bodhisattva could attain Anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提, unsurpassed, complete, perfect enlightenment), there is no such possibility.' The Prince asked: 'From what do they regress?' Mañjuśrī replied: 'From all afflictions and the stages of Śrāvakas (声闻) and Pratyekabuddhas (辟支佛, Solitary Buddhas).' The Prince asked: 'How can one not regress?' Mañjuśrī replied: 'If one is equal to equality.' The Prince asked: 'Mañjuśrī! What is the meaning of the phrase 'equality'?' Mañjuśrī replied: 'This is a statement of non-difference.' The Prince asked: 'Mañjuśrī! If that is so, how can one know the differences of all dharmas (法)?' Mañjuśrī replied: 'Prince! If one does not know equality...' --------------------------------------------------------------------------------
Chinese
者于平等中生差别，行差别故趣于差别。若知平等者则不行差别，以不行差别故即趣平等，谓趣无差别。” 天子言：“文殊师利！颇有有烦恼菩萨有菩提不？” 曰：“有。” 曰：“以何方便？” 文殊师利言：“若菩萨无烦恼如声闻者，则无受生。天子！菩萨为断一切众生烦恼故，起大悲发菩提心，名有菩提。” “文殊师利！颇有菩萨有悭有菩提不耶？” 曰：“有。” 天子言：“以何方便？” 文殊师利言：“若菩萨不舍菩提心而化度众生摄受诸法，是菩萨有悭成就檀波罗蜜。” 天子言：“文殊师利！颇有菩萨舍戒成就尸波罗蜜不？” 曰：“有。” 天子言：“以何方便？” 文殊师利言：“若菩萨以化度众生故为于众生，是菩萨无戒成就尸波罗蜜。” 天子言：“文殊师利！颇有菩萨舍忍成就羼提波罗蜜不？” 曰：“有。” 天子言：“以何方便？” 文殊师利言：“若菩萨舍一切异道忍修佛法忍，是菩萨舍忍成就羼提波罗蜜。” 天子言：“文殊师利！颇有菩萨舍于精进成就毗梨耶波罗蜜不？” 曰：“有。” 天子言：“以何方便？” 文殊师利言：“若菩 现代汉语译本：'在平等之中产生差别，因为行为的差别而趋向差别。如果了解平等，就不会有差别的行为，因为没有差别的行为，就趋向平等，也就是趋向没有差别。' 天子问：'文殊师利（Manjushri，智慧的象征）！有没有有烦恼的菩萨（Bodhisattva，追求觉悟的修行者）却有菩提（Bodhi，觉悟）的？' 文殊师利回答：'有。' 天子问：'用什么方法？' 文殊师利说：'如果菩萨没有烦恼，就像声闻（Sravaka，听闻佛法而修行的弟子）一样，就不会再受生。天子！菩萨为了断除一切众生的烦恼，所以生起大悲心，发起菩提心，这叫做有菩提。' 天子问：'文殊师利！有没有菩萨有悭吝却有菩提的？' 文殊师利回答：'有。' 天子问：'用什么方法？' 文殊师利说：'如果菩萨不舍弃菩提心，并且化度众生，摄受诸法，这位菩萨即使有悭吝，也能成就檀波罗蜜（Dana Paramita，布施波罗蜜）。' 天子问：'文殊师利！有没有菩萨舍弃戒律却能成就尸波罗蜜（Sila Paramita，持戒波罗蜜）的？' 文殊师利回答：'有。' 天子问：'用什么方法？' 文殊师利说：'如果菩萨为了化度众生而为众生，这位菩萨即使没有戒律，也能成就尸波罗蜜。' 天子问：'文殊师利！有没有菩萨舍弃忍辱却能成就羼提波罗蜜（Ksanti Paramita，忍辱波罗蜜）的？' 文殊师利回答：'有。' 天子问：'用什么方法？' 文殊师利说：'如果菩萨舍弃一切外道的忍辱，修习佛法的忍辱，这位菩萨舍弃（外道之）忍辱，就能成就羼提波罗蜜。' 天子问：'文殊师利！有没有菩萨舍弃精进而能成就毗梨耶波罗蜜（Virya Paramita，精进波罗蜜）的？' 文殊师利回答：'有。' 天子问：'用什么方法？' 文殊师利说：'若菩
English
English version: 'In equality, differences arise; due to the differences in actions, one proceeds towards difference. If one understands equality, then one does not engage in differentiated actions; because of not engaging in differentiated actions, one proceeds towards equality, which means proceeding towards non-difference.' The Deva (Celestial being) said: 'Manjushri (symbol of wisdom)! Is it possible for a Bodhisattva (one who seeks enlightenment) with afflictions to have Bodhi (enlightenment)?' Manjushri replied: 'Yes.' The Deva asked: 'By what means?' Manjushri said: 'If a Bodhisattva were without afflictions, like a Sravaka (a disciple who attains enlightenment by hearing the teachings), then there would be no rebirth. Deva! Because the Bodhisattva wishes to cut off the afflictions of all sentient beings, they arouse great compassion and generate the Bodhi mind, which is called having Bodhi.' The Deva asked: 'Manjushri! Is it possible for a Bodhisattva with stinginess to have Bodhi?' Manjushri replied: 'Yes.' The Deva asked: 'By what means?' Manjushri said: 'If a Bodhisattva does not abandon the Bodhi mind and transforms and liberates sentient beings, embracing all dharmas (teachings), this Bodhisattva, even with stinginess, can accomplish Dana Paramita (Perfection of Giving).' The Deva asked: 'Manjushri! Is it possible for a Bodhisattva who abandons precepts to accomplish Sila Paramita (Perfection of Morality)?' Manjushri replied: 'Yes.' The Deva asked: 'By what means?' Manjushri said: 'If a Bodhisattva acts for the sake of sentient beings in order to transform and liberate them, this Bodhisattva, even without precepts, can accomplish Sila Paramita.' The Deva asked: 'Manjushri! Is it possible for a Bodhisattva who abandons patience to accomplish Ksanti Paramita (Perfection of Patience)?' Manjushri replied: 'Yes.' The Deva asked: 'By what means?' Manjushri said: 'If a Bodhisattva abandons all non-Buddhist patience and cultivates Buddhist patience, this Bodhisattva, by abandoning (non-Buddhist) patience, can accomplish Ksanti Paramita.' The Deva asked: 'Manjushri! Is it possible for a Bodhisattva who abandons diligence to accomplish Virya Paramita (Perfection of Diligence)?' Manjushri replied: 'Yes.' The Deva asked: 'By what means?' Manjushri said: 'If a Bo --------------------------------------------------------------------------------
Chinese
萨舍声闻辟支佛精进趣等正觉菩提，是菩萨舍精进成就毗梨耶波罗蜜。” 天子言：“文殊师利！颇有菩萨忘念成就禅波罗蜜不？” 曰：“有。” 天子言：“以何方便？” 文殊师利言：“若菩萨乃至梦中不生声闻辟支佛念，常定不舍等正觉心，是菩萨忘念成就禅波罗蜜。” 天子言：“文殊师利！颇有菩萨无智慧成就般若波罗蜜不？” 曰：“有。” 天子言：“以何方便？” 文殊师利言：“若菩萨一切世间蛊道起尸诸恶咒术，于中无慧，唯为成就摄一切智，是菩萨无慧成就般若波罗蜜。” 尔时世尊叹文殊师利法王子言：“善哉善哉！文殊师利！善说菩萨摩诃萨所应行、所不应行。又文殊师利！吾当为汝说喻重明此义。文殊师利！譬如有人饥渴羸瘦，彼人宁忍饥渴终不食于杂毒之食。何以故？食可畏故。如是文殊师利！菩萨宁悭嫉破戒恶名懒惰忘念无慧，终不希求声闻辟支佛地。所以者何？以可畏故。” 天子白佛言：“世尊！诸菩萨不畏烦恼耶？” 佛告天子：“应畏烦恼，畏声闻辟支佛地复过于彼。又天子！我今问汝，随汝意答。天子！于汝云何？乐生之人当畏何处，为畏斩首、斩支节耶？” 天子白佛言：“世尊！畏于 现代汉语译本：舍弃声闻（Śrāvaka，听闻佛法而证悟的修行者）、辟支佛（Pratyekabuddha，不依师教，自己证悟的修行者）的精进，趣向等正觉菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉），这是菩萨舍弃精进，成就毗梨耶波罗蜜（Vīrya-pāramitā，精进波罗蜜）的体现。 天子问：‘文殊师利（Mañjuśrī，智慧的象征）！有没有菩萨忘失正念，却能成就禅波罗蜜（Dhyāna-pāramitā，禅定波罗蜜）的？’ 文殊师利回答：‘有。’ 天子问：‘以什么方法？’ 文殊师利说：‘如果菩萨乃至在梦中都不生起声闻、辟支佛的念头，始终坚定不移地追求等正觉之心，这样的菩萨就是忘失正念而成就禅波罗蜜。’ 天子问：‘文殊师利！有没有菩萨没有智慧，却能成就般若波罗蜜（Prajñā-pāramitā，智慧波罗蜜）的？’ 文殊师利回答：‘有。’ 天子问：‘以什么方法？’ 文殊师利说：‘如果菩萨对于一切世间的蛊道、起尸以及各种邪恶的咒术，没有兴趣和智慧去了解，只是为了成就摄一切智（Sarva-jñāna，对一切事物无所不知的智慧），这样的菩萨就是没有（世俗）智慧而成就般若波罗蜜。’ 这时，世尊赞叹文殊师利法王子说：‘好啊！好啊！文殊师利！你善于解说菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）应该做和不应该做的事情。文殊师利！我将为你用比喻来再次阐明这个道理。文殊师利！譬如有一个人饥渴交加，身体虚弱，这个人宁愿忍受饥渴而死，也绝不会吃掺杂毒药的食物。为什么呢？因为他害怕毒药的危害。同样，文殊师利！菩萨宁愿有悭吝、嫉妒、破戒、恶名、懒惰、忘念、无慧等缺点，也绝不希求声闻、辟支佛的果位。为什么呢？因为（声闻、辟支佛的果位）对于菩萨来说是可怕的。’ 天子对佛说：‘世尊！菩萨难道不害怕烦恼吗？’ 佛告诉天子：‘应该害怕烦恼，但害怕声闻、辟支佛的果位更甚于害怕烦恼。天子！我现在问你，你随意回答。天子！你认为，贪生怕死的人应当害怕什么？是害怕被斩首还是肢解？’ 天子对佛说：‘世尊！害怕被斩首。’
English
English version: Abandoning the diligence of Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently), and striving towards Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), this is the Bodhisattva's abandonment of diligence and accomplishment of Vīrya-pāramitā (Perfection of Diligence). The Deva (celestial being) asked: 'Mañjuśrī (symbol of wisdom)! Is there a Bodhisattva who, while forgetful, can accomplish Dhyāna-pāramitā (Perfection of Meditation)?' Mañjuśrī replied: 'Yes.' The Deva asked: 'By what means?' Mañjuśrī said: 'If a Bodhisattva does not even in dreams generate thoughts of Śrāvakas or Pratyekabuddhas, and constantly maintains the mind of seeking Anuttarā-samyak-saṃbodhi, this Bodhisattva, though forgetful, accomplishes Dhyāna-pāramitā.' The Deva asked: 'Mañjuśrī! Is there a Bodhisattva who, without wisdom, can accomplish Prajñā-pāramitā (Perfection of Wisdom)?' Mañjuśrī replied: 'Yes.' The Deva asked: 'By what means?' Mañjuśrī said: 'If a Bodhisattva has no interest or wisdom in all worldly practices of gu-magic, reanimation of corpses, and various evil incantations, but only seeks to accomplish Sarva-jñāna (omniscience), this Bodhisattva, without (worldly) wisdom, accomplishes Prajñā-pāramitā.' At that time, the World-Honored One praised the Dharma Prince Mañjuśrī, saying: 'Excellent! Excellent! Mañjuśrī! You have skillfully explained what a Bodhisattva-mahāsattva (great Bodhisattva) should and should not do. Furthermore, Mañjuśrī! I will use a metaphor to further clarify this meaning for you. Mañjuśrī! For example, if a person is suffering from hunger and thirst, and is weak, that person would rather endure hunger and thirst until death than eat food mixed with poison. Why? Because they fear the harm of the poison. Likewise, Mañjuśrī! A Bodhisattva would rather have faults such as stinginess, jealousy, breaking precepts, a bad reputation, laziness, forgetfulness, and lack of wisdom, than seek the state of a Śrāvaka or Pratyekabuddha. Why? Because (the state of a Śrāvaka or Pratyekabuddha) is frightening for a Bodhisattva.' The Deva said to the Buddha: 'World-Honored One! Do Bodhisattvas not fear afflictions?' The Buddha told the Deva: 'They should fear afflictions, but they fear the state of Śrāvakas and Pratyekabuddhas even more than they fear afflictions. Furthermore, Deva! I will now ask you, answer as you wish. Deva! What do you think? What should a person who loves life fear? Should they fear being beheaded or dismembered?' The Deva said to the Buddha: 'World-Honored One! They fear being beheaded.' --------------------------------------------------------------------------------