T14n0464_文殊師利問菩提經
大正藏第 14 冊 No. 0464 文殊師利問菩提經
No. 464 [Nos. 465-467]
文殊師利問菩提經(一名伽耶山頂經)
姚秦龜茲三藏鳩摩羅什譯
如是我聞：
一時佛初得道，在摩伽陀國伽耶山祠，與大比丘眾千人俱，其先悉是編髮仙人，皆阿羅漢，所作已辦，心得自在，逮得己利，盡諸有結，正智解脫。菩薩萬人，皆從十方世界來集，有大威德，皆得諸忍、諸陀羅尼、諸深三昧，具諸神通。文殊師利菩薩、觀世音菩薩、大勢至菩薩、香象菩薩、勇施菩薩、隨智行菩薩以為上首，如是等菩薩大眾，百千萬億，其數無量；並諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等大眾圍繞。
爾時世尊，入諸佛甚深三昧，如實諦觀諸法性相，而作是念：「我得阿耨多羅三藐三菩提、得一切智慧，除諸重擔、度三有險道，滅無明、得真明，拔邪箭、斷渴愛，成法船、擊法鼓、吹法䗍、建法幢，轉生死種，示涅槃性，閉塞邪道，開于正路，離諸惡業，示于福田。我今當觀，誰得阿耨多羅三藐三菩提，為以身得？為以心得？
「若以身得，身則無知、無作，如草木瓦石，四大所造從父母生，以衣服、飲食、臥具、澡浴而
【現代漢語翻譯】 現代漢語譯本 《文殊師利問菩提經》（又名《伽耶山頂經》）
姚秦龜茲三藏鳩摩羅什譯
如是我聞：
一時，佛陀初成道時，在摩伽陀國（Magadha）的伽耶山（Gaya Mountain）的祠堂里，與一千位大比丘眾在一起。他們先前都是編髮的仙人，現在都已是阿羅漢（Arhat），該做的都已做完，內心獲得自在，證得了自身的利益，斷盡了所有的結縛，以真正的智慧獲得解脫。還有一萬位菩薩，都從十方世界聚集而來，具有偉大的威德，都已證得各種忍辱、各種陀羅尼（Dharani，總持）、各種甚深的三昧（Samadhi，禪定），具備各種神通。文殊師利菩薩（Manjushri）、觀世音菩薩（Avalokiteshvara）、大勢至菩薩（Mahasthamaprapta）、香象菩薩、勇施菩薩、隨智行菩薩為上首，像這樣的菩薩大眾，有百千萬億，數量無量；還有諸天、龍、夜叉（Yaksa，夜叉）、乾闥婆（Gandharva，香神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等大眾圍繞。
這時，世尊進入諸佛甚深的三昧，如實地觀察諸法的性質和現象，心中這樣想：『我證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）、獲得了一切智慧，消除了各種重擔、度過了三有（欲有、色有、無色有）的險道，滅除了無明、獲得了真明，拔除了邪箭、斷除了渴愛，成就了法船、擊響了法鼓、吹響了法螺、豎起了法幢，轉變了生死的種子，揭示了涅槃（Nirvana，寂滅）的性質，關閉了邪道，開闢了正路，遠離了各種惡業，開示了福田。我現在應當觀察，誰證得了阿耨多羅三藐三菩提，是通過身體證得的呢？還是通過心證得的呢？』
『如果是通過身體證得的，身體則沒有知覺、沒有作為，如同草木瓦石一樣，是由四大（地、水、火、風）所造，從父母而生，需要用衣服、飲食、臥具、澡浴來
【English Translation】 English version The Sutra of Manjushri's Questions on Bodhi (also known as the Sutra of the Summit of Gaya Mountain)
Translated by Kumarajiva, Tripitaka Master from Kucha of the Yao Qin Dynasty
Thus have I heard:
At one time, when the Buddha first attained enlightenment, He was at a shrine on Gaya Mountain in the kingdom of Magadha, together with a thousand great Bhikshus (monks). They were all formerly braided-hair ascetics, and now were all Arhats (worthy ones), having done what needed to be done, their minds were free, having attained their own benefit, having exhausted all bonds, liberated with true wisdom. There were also ten thousand Bodhisattvas, all gathered from the ten directions of the world, possessing great power and virtue, all having attained various kshanti (endurance), various dharanis (total retention), various profound samadhis (meditative absorptions), endowed with various supernormal powers. Manjushri Bodhisattva, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, Fragrant Elephant Bodhisattva, Courageous Giving Bodhisattva, Following Wisdom Practice Bodhisattva were the leaders. Such Bodhisattva Mahasattvas numbered hundreds of thousands of millions, their number was immeasurable; and also surrounded by great assemblies of devas (gods), nagas (dragons), yakshas (demons), gandharvas (celestial musicians), asuras (titans), garudas (eagles), kinnaras (celestial musicians), mahoragas (great serpents), humans and non-humans, and others.
At that time, the World-Honored One entered the profound samadhi of all Buddhas, truthfully contemplating the nature and characteristics of all dharmas (phenomena), and thought thus: 'I have attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), attained all wisdom, removed all heavy burdens, crossed the perilous paths of the three realms (desire realm, form realm, formless realm), extinguished ignorance, attained true clarity, pulled out the poisonous arrows, severed craving, completed the Dharma boat, struck the Dharma drum, blew the Dharma conch, erected the Dharma banner, transformed the seeds of birth and death, revealed the nature of Nirvana (liberation), closed off the evil paths, opened the right path, departed from all evil deeds, revealed the field of blessings. I shall now contemplate, who attains Anuttara-samyak-sambodhi, is it attained by the body? Or is it attained by the mind?'
'If it is attained by the body, the body is without knowledge, without action, like grass, wood, tiles, and stones, created by the four elements (earth, water, fire, wind), born from parents, needing clothing, food, bedding, and bathing to
得存立，必歸敗壞無常磨滅。而是菩提，但有名字世俗故說，無形、無色、無定、無相、無向、無入、無道，過諸言說出於三界，無見、無聞、無覺、無知，亦無所得、亦無戲論，無問、無示、無有文字、無語言道。
「若以心得，心從眾緣生，眾緣生故空如幻，無處、無相、無性，亦無所有，於是中得菩提者，所用法得阿耨多羅三藐三菩提，是法皆空但有名字，以世俗故而有言說，是皆憶想分別，實無所有，無有根本，亦無體相。無受、無著、無染、無離，一相所謂無相。是故於此法中，無有得者。無所用法，亦無菩提。如是通達，是則名為阿耨多羅三藐三菩提。」
爾時文殊師利法王子，在大會中，立佛右面，執大寶蓋，以覆佛上。時文殊師利默知世尊所念如是，即白佛言：「世尊！若菩提如是相者，善男子、善女人云何發心？」
佛告文殊師利：「善男子、善女人，當隨菩提相，而發其心。」
「世尊，菩提相者當云何說？」
佛告文殊師利：「菩提相者，出於三界，過世俗法，語言道斷，滅諸發、無發，是發菩提。文殊師利！是故菩薩應滅諸發，發菩提心，無發是發菩提。發菩提心者，如如法性，相如實際，無分別，不緣身心，是發菩提。不著諸法，不增、不減、不異、不一
【現代漢語翻譯】 現代漢語譯本： 得以存在和成立，最終也必然會歸於敗壞、無常和磨滅。而所謂的菩提（bodhi，覺悟），只不過是一個名字，是世俗的說法，它沒有形狀、沒有顏色、沒有固定、沒有相狀、沒有方向、沒有進入之處、沒有道路，超越一切言語，超出三界（trailokya，欲界、色界、無色界），沒有見、沒有聞、沒有覺、沒有知，也沒有所得、也沒有戲論，沒有問、沒有示、沒有文字、沒有語言之道。
『如果用心去尋求，心是從各種因緣產生的，因為是眾緣所生，所以空如幻象，沒有處所、沒有相狀、沒有自性，也沒有任何實在的東西。如果有人在這種狀態下得到菩提，並用這種方法證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），那麼這種法也是空性的，只是一個名字，因為世俗的緣故才有所言說，這些都是憶想分別，實際上什麼也沒有，沒有根本，也沒有體相。沒有接受、沒有執著、沒有染污、沒有脫離，唯一的相就是無相。因此，在這種法中，沒有人能夠得到什麼。沒有什麼方法可以運用，也沒有菩提可以證得。如果能夠這樣通達，就叫做阿耨多羅三藐三菩提。』
當時，文殊師利（Manjusri）法王子，在大眾集會中，站在佛的右邊，手持大寶蓋，覆蓋在佛的上方。這時，文殊師利默默地知道世尊心中所想，於是對佛說：『世尊！如果菩提是這樣的相狀，那麼善男子、善女人要如何發菩提心呢？』
佛告訴文殊師利：『善男子、善女人，應當隨順菩提的相狀，而發起菩提心。』
『世尊，菩提的相狀應當如何描述呢？』
佛告訴文殊師利：『菩提的相狀，是超出三界，超越世俗之法，語言之道斷絕，滅除一切生髮，無生無發，這就是發菩提心。文殊師利！因此，菩薩應當滅除一切生髮，發起菩提心，無生無發就是發菩提心。發起菩提心的人，如如不動地安住於法性，相合于實際，沒有分別，不攀緣身心，這就是發菩提心。不執著于諸法，不增加、不減少、不相異、不相同。
【English Translation】 English version: That which exists and is established will inevitably return to decay, impermanence, and annihilation. And this Bodhi (bodhi, enlightenment) is merely a name, spoken of in worldly terms. It has no form, no color, no fixed nature, no appearance, no direction, no entry, no path. It transcends all speech, goes beyond the three realms (trailokya, desire realm, form realm, formless realm), has no seeing, no hearing, no awareness, no knowing, no attainment, no idle talk, no question, no indication, no writing, and no way of language.
'If one seeks with the mind, the mind arises from various conditions. Because it arises from various conditions, it is empty like an illusion, having no place, no form, no nature, and nothing at all. If one attains Bodhi in this state and uses this method to attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), then this Dharma is also empty, merely a name, spoken of because of worldly convention. These are all recollections and discriminations, in reality, there is nothing, no root, and no substance. There is no receiving, no attachment, no defilement, no detachment, the one characteristic is non-characteristic. Therefore, in this Dharma, no one attains anything. There is no method to use, and no Bodhi to attain. To understand thus is called Anuttara-samyak-sambodhi.'
At that time, Manjusri (Manjusri), the Dharma Prince, stood on the right side of the Buddha in the great assembly, holding a great jeweled canopy to cover the Buddha. Then, Manjusri silently knew what the World Honored One was thinking and said to the Buddha, 'World Honored One! If Bodhi is of such a nature, how should good men and good women arouse the Bodhi mind?'
The Buddha told Manjusri, 'Good men and good women should follow the nature of Bodhi and arouse their minds.'
'World Honored One, how should the nature of Bodhi be described?'
The Buddha told Manjusri, 'The nature of Bodhi goes beyond the three realms, transcends worldly dharmas, the path of language is cut off, extinguishing all arising, without arising, without origination, this is arousing Bodhi. Manjusri! Therefore, Bodhisattvas should extinguish all arising and arouse the Bodhi mind. Without arising is arousing Bodhi. Those who arouse the Bodhi mind abide unmoving in the nature of Dharma, in accordance with reality, without discrimination, not clinging to body and mind, this is arousing Bodhi. Not clinging to all dharmas, neither increasing, nor decreasing, neither different, nor the same.'
，是發菩提。如鏡中像、如熱時焰、如影、如響、如水中月，應當如是發菩提心。」
爾時會中，有天子，名月凈光德，得阿惟越致。問文殊師利法王子言：「菩薩緣何事故行菩薩道？」
文殊師利言：「汝可以此問於世尊。」
佛即告文殊師利：「汝答月凈光德天子所問行法。」
文殊師利謂天子言：「汝可善聽，我今當說。天子當知，諸菩薩道，以大悲為本，緣于眾生。」
天子言：「菩薩大悲以何為本？」
文殊師利言：「以直心為本。」
又問：「直心以何為本？」
答言：「於一切眾生等心為本。」
又問：「等心以何為本？」
答言：「無別異行為本。」
又問：「無別異行以何為本。」
答言：「以深凈心為本。」
又問：「深凈心以何為本？」
答言：「以阿耨多羅三藐三菩提心為本。」
又問：「阿耨多羅三藐三菩提心以何為本？」
答言：「以六波羅蜜為本。」
又問：「六波羅蜜以何為本。」
答言：「方便慧為本。」
又問：「方便慧以何為本？」
答言：「不放逸為本。」
又問：「不放逸以何為本？」
答言：「三善行為本。」
又
{ "translations": [ "現代漢語譯本：是發起菩提心（Bodhicitta，覺悟之心）。如同鏡中的影像、如同熱天時的陽焰、如同影子、如同迴響、如同水中的月亮，應當這樣發起菩提心。", "", "這時，在法會中，有一位天子（Deva，天神），名叫月凈光德（Candra-vimalaprabha），獲得了阿惟越致（Avaivartika，不退轉）。他問文殊師利（Manjushri）法王子說：『菩薩（Bodhisattva，有情覺）因為什麼緣故而行菩薩道？』", "", "文殊師利說：『你可以把這個問題問世尊（Bhagavan，佛）。』", "", "佛（Buddha）就告訴文殊師利：『你來回答月凈光德天子所問的修行之法。』", "", "文殊師利對天子說：『你可以好好地聽，我現在當爲你解說。天子應當知道，諸位菩薩的道，以大悲（Mahakaruna，偉大的慈悲）為根本，緣於一切眾生。』", "", "天子問：『菩薩的大悲以什麼為根本？』", "", "文殊師利說：『以直心（straightforward mind）為根本。』", "", "又問：『直心以什麼為根本？』", "", "回答說：『以對一切眾生平等的心為根本。』", "", "又問：『平等的心以什麼為根本？』", "", "回答說：『以沒有差別對待的行為為根本。』", "", "又問：『沒有差別對待的行為以什麼為根本？』", "", "回答說：『以深凈的心為根本。』", "", "又問：『深凈的心以什麼為根本？』", "", "回答說：『以阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）為根本。』", "", "又問：『阿耨多羅三藐三菩提心以什麼為根本？』", "", "回答說：『以六波羅蜜（Six Paramitas，六度）為根本。』", "", "又問：『六波羅蜜以什麼為根本？』", "", "回答說：『以方便慧（skillful wisdom）為根本。』", "", "又問：『方便慧以什麼為根本？』", "", "回答說：『以不放逸（non-negligence）為根本。』", "", "又問：『不放逸以什麼為根本？』", "", "回答說：『以三善行（three good conducts）為根本。』", "", "又", "", 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"", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version: It is to generate Bodhicitta (the mind of enlightenment). Like an image in a mirror, like a mirage in hot weather, like a shadow, like an echo, like the moon in water, one should generate the mind of Bodhi in this way.", "", "At that time, in the assembly, there was a Deva (celestial being) named Candra-vimalaprabha (Moon Pure Light Virtue), who had attained Avaivartika (non-retrogression). He asked Manjushri (Manjushri) the Dharma Prince, 'For what reason do Bodhisattvas (enlightening beings) practice the Bodhisattva path?'", "", "Manjushri said, 'You may ask the Bhagavan (World Honored One, Buddha) about this question.'", "", "The Buddha (Buddha) then told Manjushri, 'You should answer the question of the Deva Candra-vimalaprabha regarding the practice of Dharma.'", "", "Manjushri said to the Deva, 'You should listen carefully, and I will now explain it to you. Deva, you should know that the path of all Bodhisattvas is rooted in great compassion (Mahakaruna), and is based on all sentient beings.'", "", "The Deva asked, 'What is the root of the great compassion of Bodhisattvas?'", "", "Manjushri said, 'It is rooted in a straightforward mind.'", "", "He further asked, 'What is the root of a straightforward mind?'", "", "He answered, 'It is rooted in an equal mind towards all sentient beings.'", "", "He further asked, 'What is the root of an equal mind?'", "", "He answered, 'It is rooted in actions without discrimination.'", "", "He further asked, 'What is the root of actions without discrimination?'", "", "He answered, 'It is rooted in a deeply pure mind.'", "", "He further asked, 'What is the root of a deeply pure mind?'", "", "He answered, 'It is rooted in the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'", "", "He further asked, 'What is the root of the mind of Anuttara-samyak-sambodhi?'", "", "He answered, 'It is rooted in the Six Paramitas (perfections).'", "", "He further asked, 'What is the root of the Six Paramitas?'", "", "He answered, 'It is rooted in skillful wisdom.'", "", "He further asked, 'What is the root of skillful wisdom?'", "", "He answered, 'It is rooted in non-negligence.'", "", "He further asked, 'What is
問：「三善行以何為本？」
答言：「以十善業道為本。」
又問：「十善業道以何為本？」
答言：「以攝六根為本。」
又問：「攝六根以何為本？」
答言：「以正憶念為本。」
又問：「正憶念以何為本？」
答言：「以正觀為本。」
又問：「正觀以何為本？」
答言：「以堅念不忘為本。」
天子言：「文殊師利！菩薩有幾心，能攝因、能攝果？」
文殊師利言：「天子！諸菩薩有四心，能攝因、能攝果。何等為四？一者初發心，二者行道心，三者不退轉心，四者一生補處心。初發心，為行道心作因緣；行道心，為不退轉心作因緣；不退轉心，為一生補處心作因緣。
「複次，天子當知，初發心如種穀田中，行道心如穀子增長，不退轉心如華果始成，補處心如花果有用。又初發心如車匠集材，行道心如釿治材木，不退轉心如安施材木，一生補處心如車成運致。又初發心如月新生，行道心如月五日，不退轉心如月十日，一生補處心如月十四日，如來智慧如月十五日。又初發心能過聲聞地，行道心能過辟支佛地，不退轉心能過不定地，一生補處心安住定地。又初發心如學初章，行道心如學第二章，不退轉心如能以章為用，一生補
【現代漢語翻譯】 現代漢語譯本 問：『三種善行以什麼為根本？』 答：『以十善業道為根本。』（十善業道：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見） 又問：『十善業道以什麼為根本？』 答：『以攝持六根為根本。』（六根：眼、耳、鼻、舌、身、意） 又問：『攝持六根以什麼為根本？』 答：『以正確的憶念為根本。』 又問：『正確的憶念以什麼為根本？』 答：『以正確的觀察為根本。』 又問：『正確的觀察以什麼為根本？』 答：『以堅固的念頭不忘失為根本。』 天子說：『文殊師利！（Manjusri）菩薩有幾種心，能夠攝持因，能夠攝持果？』 文殊師利說：『天子！諸位菩薩有四種心，能夠攝持因，能夠攝持果。哪四種呢？一是初發心，二是行道心，三是不退轉心，四是一生補處心。（一生補處：指下一生將成佛的菩薩）初發心，為行道心作因緣；行道心，為不退轉心作因緣；不退轉心，為一生補處心作因緣。』 『再次，天子應當知道，初發心如同在田中播種穀子，行道心如同穀子增長，不退轉心如同花果開始形成，補處心如同花果可以利用。又初發心如同車匠收集木材，行道心如同用斧子加工木材，不退轉心如同安裝木材，一生補處心如同車子完成可以運輸。又初發心如同新月誕生，行道心如同月亮五日，不退轉心如同月亮十日，一生補處心如同月亮十四日，如來的智慧如同月亮十五日。又初發心能夠超過聲聞地，行道心能夠超過辟支佛地，不退轉心能夠超過不定地，一生補處心安住在定地。又初發心如同學習第一章，行道心如同學習第二章，不退轉心如同能夠用所學章節，一生補』
【English Translation】 English version Question: 'What is the basis of the three good deeds?' Answer: 'The basis is the Ten Wholesome Karmic Paths.' (Ten Wholesome Karmic Paths: Abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter, abstaining from greed, abstaining from anger, abstaining from wrong views) Question: 'What is the basis of the Ten Wholesome Karmic Paths?' Answer: 'The basis is controlling the six senses.' (Six senses: eye, ear, nose, tongue, body, mind) Question: 'What is the basis of controlling the six senses?' Answer: 'The basis is right mindfulness.' Question: 'What is the basis of right mindfulness?' Answer: 'The basis is right observation.' Question: 'What is the basis of right observation?' Answer: 'The basis is firm and unforgetting mindfulness.' The Deva said: 'Manjusri! (Manjusri) How many minds do Bodhisattvas have that can encompass cause and encompass effect?' Manjusri said: 'Deva! Bodhisattvas have four minds that can encompass cause and encompass effect. What are the four? First is the initial aspiration, second is the mind of practice, third is the non-retrogressing mind, and fourth is the one-lifetime-away-from-Buddhahood mind. (One-lifetime-away-from-Buddhahood: Refers to a Bodhisattva who will become a Buddha in the next life) The initial aspiration is the cause for the mind of practice; the mind of practice is the cause for the non-retrogressing mind; the non-retrogressing mind is the cause for the one-lifetime-away-from-Buddhahood mind.' 'Furthermore, Deva, you should know that the initial aspiration is like sowing seeds in a field, the mind of practice is like the growth of the seeds, the non-retrogressing mind is like the beginning of the formation of flowers and fruits, and the one-lifetime-away-from-Buddhahood mind is like the flowers and fruits being useful. Also, the initial aspiration is like a carpenter gathering materials, the mind of practice is like planing the wood with an axe, the non-retrogressing mind is like installing the wood, and the one-lifetime-away-from-Buddhahood mind is like the completed cart being able to transport. Also, the initial aspiration is like the birth of a new moon, the mind of practice is like the moon on the fifth day, the non-retrogressing mind is like the moon on the tenth day, the one-lifetime-away-from-Buddhahood mind is like the moon on the fourteenth day, and the wisdom of the Tathagata is like the moon on the fifteenth day. Also, the initial aspiration can surpass the Sravaka ground, the mind of practice can surpass the Pratyekabuddha ground, the non-retrogressing mind can surpass the uncertain ground, and the one-lifetime-away-from-Buddhahood mind abides in the fixed ground. Also, the initial aspiration is like learning the first chapter, the mind of practice is like learning the second chapter, the non-retrogressing mind is like being able to use the learned chapters, and the one-lifetime-away-from'
處心如通達深經。又初發心從因生，行道心從智生，不退轉心從斷生，補處心從果生。又初發心因勢力，行道心智勢力，不退轉心斷勢力，補處心果勢力。又初發心如病者求藥，行道心如分別藥，不退轉心如病服藥，補處心如病得差。又初發心法王家生，行道心學法王法，不退轉心能具足學法王法；補處心學法王法能得自在。」
爾時大眾中，有天子名定光明主，不退轉于阿耨多羅三藐三菩提。定光明主天子，語文殊師利法王子言：「何等是菩薩摩訶薩略道？以是略道，疾得阿耨多羅三藐三菩提。」
文殊師利言：「天子！菩薩摩訶薩略道有二，以是略道，疾得阿耨多羅三藐三菩提。何等為二？一者方便，二者慧。攝善法名為方便，分散諸法名為慧；又方便名為隨眾生行，慧名不轉一切法相；方便名待應眾生心，慧名不待一切法；方便名和合諸法，慧名舍離諸法；方便名起因緣，慧名滅因緣；方便名知分別諸法，慧名不分別法性；方便名莊嚴佛土，慧名莊嚴佛土無所分別；方便名知眾生諸根利鈍，慧名不得眾生；方便名能至道場，慧名能得一切佛法。
「天子當知，菩薩摩訶薩復有二道，以是二道疾得阿耨多羅三藐三菩提。何等為二？一者助道，二者斷道。助道者五波羅蜜，斷道者般若波羅蜜。
【現代漢語翻譯】 現代漢語譯本：用心就像通達深奧的經典一樣。此外，初發心是從因緣生起的，行道心是從智慧生起的，不退轉心是從斷除煩惱生起的，補處心（指候補佛位菩薩的心）是從證得果位生起的。此外，初發心依靠的是因緣的力量，行道心依靠的是智慧的力量，不退轉心依靠的是斷除煩惱的力量，補處心依靠的是果位的力量。此外，初發心就像病人尋求藥物，行道心就像辨別藥物，不退轉心就像病人服用藥物，補處心就像病人痊癒。此外，初發心是在法王（指佛）的家中誕生，行道心是學習法王的教法，不退轉心是能夠完全地學習法王的教法；補處心是學習法王的教法並能獲得自在。
當時，大眾中有一位天子，名叫定光明主（Ding Guangmingzhu），他對阿耨多羅三藐三菩提（Anuoduoluosanmiaosanputi，無上正等正覺）已經不會退轉。定光明主天子問文殊師利（Wenshushili）法王子說：『什麼是菩薩摩訶薩（Pusa Mohesa，大菩薩）的簡要修行之道？通過這個簡要的修行之道，可以迅速地證得阿耨多羅三藐三菩提。』
文殊師利說：『天子！菩薩摩訶薩的簡要修行之道有兩種，通過這兩種簡要的修行之道，可以迅速地證得阿耨多羅三藐三菩提。哪兩種呢？一是方便，二是智慧。攝取善法叫做方便，分散執著于諸法叫做智慧；此外，方便叫做隨順眾生的行為，智慧叫做不轉變一切法的表相；方便叫做等待和迴應眾生的心，智慧叫做不依賴一切法；方便叫做和合諸法，智慧叫做舍離諸法；方便叫做生起因緣，智慧叫做滅除因緣；方便叫做知曉和分別諸法，智慧叫做不分別法性；方便叫做莊嚴佛土，智慧叫做莊嚴佛土而不作任何分別；方便叫做知曉眾生諸根的利鈍，智慧叫做不執著于眾生；方便叫做能夠到達道場，智慧叫做能夠證得一切佛法。』
『天子，你應該知道，菩薩摩訶薩還有兩種修行之道，通過這兩種修行之道可以迅速地證得阿耨多羅三藐三菩提。哪兩種呢？一是助道，二是斷道。助道指的是五波羅蜜（Wuboluomi，五度），斷道指的是般若波羅蜜（Boreboluomi，智慧度）。』
【English Translation】 English version: The mind is like thoroughly understanding profound scriptures. Furthermore, the initial aspiration arises from causes, the mind of practice arises from wisdom, the non-retrogressing mind arises from severance, and the mind of a Bodhisattva destined for Buddhahood arises from fruition. Moreover, the initial aspiration relies on the power of causes, the mind of practice relies on the power of wisdom, the non-retrogressing mind relies on the power of severance, and the mind of a Bodhisattva destined for Buddhahood relies on the power of fruition. Furthermore, the initial aspiration is like a sick person seeking medicine, the mind of practice is like distinguishing medicine, the non-retrogressing mind is like a sick person taking medicine, and the mind of a Bodhisattva destined for Buddhahood is like a sick person being cured. Furthermore, the initial aspiration is born in the family of the Dharma King (referring to the Buddha), the mind of practice learns the Dharma King's teachings, the non-retrogressing mind is able to fully learn the Dharma King's teachings; the mind of a Bodhisattva destined for Buddhahood learns the Dharma King's teachings and is able to attain freedom.
At that time, among the assembly, there was a Deva (celestial being) named Ding Guangmingzhu, who would not regress from Anuttara-samyak-sambodhi (Anuoduoluosanmiaosanputi, unsurpassed perfect enlightenment). The Deva Ding Guangmingzhu spoke to the Dharma Prince Manjushri (Wenshushili), saying, 'What is the concise path of a Bodhisattva-Mahasattva (Pusa Mohesa, great Bodhisattva)? By means of this concise path, one can quickly attain Anuttara-samyak-sambodhi.'
Manjushri said, 'Deva! The concise path of a Bodhisattva-Mahasattva has two aspects. By means of these two concise paths, one can quickly attain Anuttara-samyak-sambodhi. What are the two? One is skillful means, and the other is wisdom. Gathering good Dharmas is called skillful means, dispersing attachment to all Dharmas is called wisdom; furthermore, skillful means is called following the conduct of sentient beings, wisdom is called not transforming the characteristics of all Dharmas; skillful means is called awaiting and responding to the minds of sentient beings, wisdom is called not relying on all Dharmas; skillful means is called harmonizing all Dharmas, wisdom is called abandoning all Dharmas; skillful means is called arising causes and conditions, wisdom is called extinguishing causes and conditions; skillful means is called knowing and distinguishing all Dharmas, wisdom is called not distinguishing the nature of Dharmas; skillful means is called adorning the Buddha-land, wisdom is called adorning the Buddha-land without any distinctions; skillful means is called knowing the sharpness and dullness of the faculties of sentient beings, wisdom is called not clinging to sentient beings; skillful means is called being able to reach the Bodhi-field, wisdom is called being able to attain all Buddha-Dharmas.'
'Deva, you should know that a Bodhisattva-Mahasattva also has two paths, by means of these two paths one can quickly attain Anuttara-samyak-sambodhi. What are the two? One is the aiding path, and the other is the severing path. The aiding path refers to the five Paramitas (Wuboluomi, perfections), and the severing path refers to the Prajna-paramita (Boreboluomi, perfection of wisdom).'
「復有二道。何等為二？一者有系道，二者無系道。有系道者五波羅蜜，無系道者般若波羅蜜。
「復有二道，一者有量道，二者無量道。有量道者取相分別，無量道者不取相分別。
「復有二道，一者智道，二者斷道。智道者，初地至七地，斷道者，八地至十地。」
爾時會中有菩薩名隨智勇行，問文殊師利法王子言：「何謂為菩薩義？何謂為菩薩智？」
文殊師利言：「善男子！義名無用，智名有用。何謂義名無用？義是無為，無為法於法無用、非用。又義者，非染相、非離相，是義於法無用非用。又義不增不減，於法無用非用。天子，何謂為智？智是忍道，是心所用非無用。是故，智名有用非無用。智功歸於斷，是故智名有用非無用。智名善知五陰、十二入、十八界、十二因緣，是處非處，是故智名有用非無用。
「複次，天子，諸菩薩有十智。何等為十？一者因智，二者果智，三者義智，四者方便智，五者慧智，六者攝智，七者波羅蜜智，八者大悲智，九者成就眾生智，十者不著一切法智。
「複次，天子！諸菩薩有十發。何等為十？一者身發，欲令眾生身業清凈故；二者口發，欲令眾生口業清凈故；三者意發，欲令眾生意業清凈故；四者內發，一切內物不貪著
【現代漢語翻譯】 現代漢語譯本 『又有兩種道。哪兩種？一是「有系道」，二是「無系道」。「有系道」指的是五波羅蜜（Five Pāramitās，佈施、持戒、忍辱、精進、禪定），「無系道」指的是般若波羅蜜（Prajñā-pāramitā，智慧的完成）。』 『又有兩種道，一是「有量道」，二是「無量道」。「有量道」指的是取相分別，「無量道」指的是不取相分別。』 『又有兩種道，一是「智道」，二是「斷道」。「智道」指的是初地到七地，「斷道」指的是八地到十地。』 當時，會中有一位菩薩，名叫隨智勇行，問文殊師利（Mañjuśrī）法王子說：『什麼是菩薩的「義」？什麼是菩薩的「智」？』 文殊師利說：『善男子！「義」名為無用，「智」名為有用。為什麼說「義」名為無用呢？因為「義」是無為，無為法對於諸法來說是無用、非用的。而且，「義」是不染著于相，也不脫離於相，這樣的「義」對於諸法來說是無用、非用的。而且，「義」不增不減，對於諸法來說是無用、非用的。天子，為什麼說「智」是有用的呢？因為「智」是忍道，是心所起的作用，不是無用的。所以，「智」名為有用，不是無用的。「智」的功用歸於斷除煩惱，所以「智」名為有用，不是無用的。「智」名為善於了知五陰（Skandha，色、受、想、行、識）、十二入（Āyatana，眼、耳、鼻、舌、身、意及其對應的六塵）、十八界（Dhātu，六根、六塵、六識）、十二因緣（Dvādaśāṅga-pratītyasamutpāda，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），以及是處非處，所以「智」名為有用，不是無用的。』 『再者，天子，諸位菩薩有十種智。是哪十種呢？一是因智，二是果智，三是義智，四是方便智，五是慧智，六是攝智，七是波羅蜜智，八是大悲智，九是成就眾生智，十是不著一切法智。』 『再者，天子！諸位菩薩有十種發心。是哪十種呢？一是身發，爲了使眾生的身業清凈；二是口發，爲了使眾生的口業清凈；三是意發，爲了使眾生的意業清凈；四是內發，對於一切內物不貪著。
【English Translation】 English version 『Again, there are two paths. What are the two? One is the 'path with attachment,' and the other is the 'path without attachment.' The 'path with attachment' refers to the five Pāramitās (佈施, Dāna; 持戒, Śīla; 忍辱, Kṣānti; 精進, Vīrya; 禪定, Dhyāna), and the 'path without attachment' refers to Prajñā-pāramitā (般若波羅蜜, Perfection of Wisdom).』 『Again, there are two paths, one is the 'path with measure,' and the other is the 'path without measure.' The 'path with measure' refers to grasping at characteristics and making distinctions, and the 'path without measure' refers to not grasping at characteristics and not making distinctions.』 『Again, there are two paths, one is the 'path of wisdom,' and the other is the 'path of severance.' The 'path of wisdom' refers to the first to the seventh Bhūmi (地, stages of Bodhisattva's path), and the 'path of severance' refers to the eighth to the tenth Bhūmi.』 At that time, in the assembly, there was a Bodhisattva named Suizhiyongxing, who asked Mañjuśrī (文殊師利) Dharma Prince, 『What is meant by the 'meaning' of a Bodhisattva? What is meant by the 'wisdom' of a Bodhisattva?』 Mañjuśrī said, 『Good man! 'Meaning' is called useless, and 'wisdom' is called useful. Why is 'meaning' called useless? Because 'meaning' is unconditioned (Asamskrita), and unconditioned Dharma is useless and non-useful for all Dharmas. Moreover, 'meaning' is neither attached to characteristics nor detached from characteristics; such 'meaning' is useless and non-useful for all Dharmas. Moreover, 'meaning' neither increases nor decreases; it is useless and non-useful for all Dharmas. Son of heaven, why is 'wisdom' called useful? Because 'wisdom' is the path of forbearance, it is the function of the mind, not useless. Therefore, 'wisdom' is called useful, not useless. The merit of 'wisdom' returns to severance, therefore 'wisdom' is called useful, not useless. 'Wisdom' is called skillful knowledge of the five Skandhas (五陰, aggregates of existence: form, sensation, perception, volition, and consciousness), the twelve Āyatanas (十二入, sense bases: six internal and six external), the eighteen Dhātus (十八界, elements of existence: six sense organs, six sense objects, and six consciousnesses), the twelve links of dependent origination (十二因緣, ignorance, volitional action, consciousness, name and form, six sense organs, contact, sensation, craving, grasping, becoming, birth, old age and death), and what is appropriate and inappropriate; therefore, 'wisdom' is called useful, not useless.』 『Furthermore, son of heaven, all Bodhisattvas have ten kinds of wisdom. What are the ten? First is the wisdom of cause, second is the wisdom of effect, third is the wisdom of meaning, fourth is the wisdom of skillful means, fifth is the wisdom of insight, sixth is the wisdom of gathering, seventh is the wisdom of Pāramitā, eighth is the wisdom of great compassion, ninth is the wisdom of accomplishing sentient beings, and tenth is the wisdom of non-attachment to all Dharmas.』 『Furthermore, son of heaven! All Bodhisattvas have ten kinds of aspiration. What are the ten? First is the aspiration of body, to purify the bodily karma of sentient beings; second is the aspiration of speech, to purify the verbal karma of sentient beings; third is the aspiration of mind, to purify the mental karma of sentient beings; fourth is the internal aspiration, not to be attached to any internal things.
故；五者外發，欲令眾生住正行故；六者智發，具足佛智故；七者慈發，念一切功德莊嚴故；八者眾產生熟發，守護智慧藥故；九者有為智發，具足定聚故；十者無為智發，心不著三界故。
「複次，天子！諸菩薩有十行。何等為十？一者波羅蜜行，二者攝行，三者慧行，四者方便行，五者大悲行，六者求助慧法行，七者求智法行，八者心清凈行，九者觀諸諦行，十者一切所愛無貪著行。
「複次，天子！諸菩薩復有十思惟盡。何等為十？一者思惟事盡，二者思惟受盡，三者思惟法盡，四者思惟煩惱盡，五者思惟見盡，六者思惟邪盡，七者思惟愛盡，八者思惟不著盡，九者思惟結使盡，十者思惟著道場行盡。
「複次，天子！諸菩薩復有十治法。何等為十？一者治慳貪心，雨布施雨故；二者治破戒心，三法清凈故；三者治瞋恚心修行慈忍故；四者治懈怠心，求佛法無厭故；五者治不善覺觀心，得禪定解脫自在故；六者治愚癡心，生助決定般若波羅蜜法故；七者治諸煩惱心，生助道法故；八者治顛倒道心，修助四諦法故；九者治心時、非時自在行故；十者治我觀無我法故。
「複次，天子！諸菩薩復有十善地。何等為十？一者，身善離身三惡故；二者，口善離口四惡故；三者，意善離心三惡故
【現代漢語翻譯】 現代漢語譯本 所以，第五種是外發，爲了讓眾生安住于正行；第六種是智發，具足佛的智慧；第七種是慈發，憶念一切功德的莊嚴；第八種是眾產生熟發，守護智慧的良藥；第九種是有為智發，具足禪定的聚集；第十種是無為智發，內心不執著於三界。
『再者，天子！諸菩薩有十種行。是哪十種呢？第一種是波羅蜜行（到達彼岸的修行），第二種是攝行（攝取眾生的修行），第三種是慧行（智慧的修行），第四種是方便行（善巧方便的修行），第五種是大悲行（大慈大悲的修行），第六種是求助慧法行（尋求幫助智慧之法的修行），第七種是求智法行（尋求智慧之法的修行），第八種是心清凈行（內心清凈的修行），第九種是觀諸諦行（觀察諸種真諦的修行），第十種是一切所愛無貪著行（對於一切所愛之物沒有貪戀執著的修行）。』
『再者，天子！諸菩薩又有十種思惟的止息。是哪十種呢？第一種是思惟事盡（對事物的思惟止息），第二種是思惟受盡（對感受的思惟止息），第三種是思惟法盡（對法的思惟止息），第四種是思惟煩惱盡（對煩惱的思惟止息），第五種是思惟見盡（對見解的思惟止息），第六種是思惟邪盡（對邪見的思惟止息），第七種是思惟愛盡（對愛慾的思惟止息），第八種是思惟不著盡（對不執著的思惟止息），第九種是思惟結使盡（對煩惱束縛的思惟止息），第十種是思惟著道場行盡（對執著于道場修行的思惟止息）。』
『再者，天子！諸菩薩又有十種對治法。是哪十種呢？第一種是對治慳貪之心，降下佈施之雨的緣故；第二種是對治破戒之心，三法清凈的緣故；第三種是對治嗔恚之心，修行慈悲忍辱的緣故；第四種是對治懈怠之心，尋求佛法沒有厭足的緣故；第五種是對治不善覺觀之心，得到禪定解脫自在的緣故；第六種是對治愚癡之心，生起幫助決定般若波羅蜜（智慧到達彼岸）之法的緣故；第七種是對治諸種煩惱之心，生起幫助道法（通往覺悟的道路）的緣故；第八種是對治顛倒之道心，修習幫助四諦法（四聖諦）的緣故；第九種是對治心隨時、非時自在行（內心隨時隨地自在修行）的緣故；第十種是對治我觀（對自我的執著）而修習無我之法的緣故。』
『再者，天子！諸菩薩又有十種善地。是哪十種呢？第一種是，身善，遠離身體的三種惡行（殺生、偷盜、邪淫）的緣故；第二種是，口善，遠離口頭的四種惡行（妄語、兩舌、惡口、綺語）的緣故；第三種是，意善，遠離內心的三種惡行（貪慾、嗔恚、邪見）的緣故。
【English Translation】 English version Therefore, the fifth is outward manifestation, to enable sentient beings to abide in right conduct; the sixth is the arising of wisdom, fully possessing the wisdom of the Buddha; the seventh is the arising of loving-kindness, mindful of the adornment of all merits; the eighth is the maturation of sentient beings, guarding the medicine of wisdom; the ninth is the arising of conditioned wisdom, fully possessing the accumulation of samadhi; the tenth is the arising of unconditioned wisdom, the mind not attached to the three realms.
『Furthermore, O son of the gods! Bodhisattvas have ten practices. What are the ten? First is the Pāramitā practice (practice of reaching the other shore), second is the gathering practice, third is the wisdom practice, fourth is the skillful means practice, fifth is the great compassion practice, sixth is the practice of seeking assistance in wisdom-dharmas, seventh is the practice of seeking wisdom-dharmas, eighth is the practice of pure mind, ninth is the practice of contemplating the truths, tenth is the practice of non-attachment to all that is loved.』
『Furthermore, O son of the gods! Bodhisattvas also have ten cessations of thought. What are the ten? First is the cessation of thinking about things, second is the cessation of thinking about feelings, third is the cessation of thinking about dharmas, fourth is the cessation of thinking about afflictions, fifth is the cessation of thinking about views, sixth is the cessation of thinking about evil, seventh is the cessation of thinking about love, eighth is the cessation of thinking about non-attachment, ninth is the cessation of thinking about fetters, tenth is the cessation of thinking about attachment to the practice of the bodhi-field.』
『Furthermore, O son of the gods! Bodhisattvas also have ten remedies. What are the ten? First is to remedy the mind of stinginess, because of raining the rain of generosity; second is to remedy the mind of breaking precepts, because of the purity of the three dharmas; third is to remedy the mind of anger, because of practicing loving-kindness and forbearance; fourth is to remedy the mind of laziness, because of seeking the Buddha-dharma without satiety; fifth is to remedy the mind of unwholesome perceptions and thoughts, because of attaining the freedom of samadhi and liberation; sixth is to remedy the mind of ignorance, because of generating the dharma of assisting the determination of Prajñāpāramitā (perfection of wisdom); seventh is to remedy the minds of all afflictions, because of generating the dharma of assisting the path; eighth is to remedy the mind of inverted paths, because of cultivating the dharma of assisting the Four Noble Truths; ninth is to remedy the mind's freedom in timely and untimely actions; tenth is to remedy the view of self by cultivating the dharma of no-self.』
『Furthermore, O son of the gods! Bodhisattvas also have ten good grounds. What are the ten? First, bodily goodness, because of abandoning the three evil deeds of the body; second, verbal goodness, because of abandoning the four evil deeds of speech; third, mental goodness, because of abandoning the three evil deeds of the mind.
；四者，內善不著見身故；五者，外善不著一切法故；六者，不著助智善，不貪助道法故；七者不自高，善思惟聖道性故；八者除身善，修集般若波羅蜜故；九者離倒善，不誑一切眾生故；十者不惜身命，善以大悲化眾生故。
「複次，天子！諸菩薩貴隨法行者，能得菩提，非不貴隨法行。隨法行者，如說能行。不隨法行者，但有言說，不能如所說行。
「複次，天子！諸菩薩復有二隨法行。何等為二？一者行道，二者行斷。復有二隨法行。何等為二？一者身自修行善，二者教化眾生。復有二隨法行。何等為二？一者行智行，二者不行智行。復有二隨法行。何等為二？一者善分別諸地，二者不分別地非地。復有二隨法行。何等為二？一者知諸地過，而能轉進；二者善知具足，從一地至一地。復有二隨法行。何等為二？一者善知聲聞、辟支佛道；二者善知佛道，不退轉行。」
爾時佛贊文殊師利法王子言：「善哉，善哉！汝能為諸菩薩摩訶薩說本業道，誠如所說。」
說是法時，十千菩薩得無生法忍。文殊師利法王子，一切世間天、人、阿修羅，聞佛所說，歡喜信受。
文殊師利問菩提經
【現代漢語翻譯】 現代漢語譯本：四是，內心行善不執著于身見的緣故；五是，外在行善不執著於一切法的緣故；六是，不執著于輔助智慧的善行，不貪戀輔助修道的法門的緣故；七是，不自高自大，善於思惟聖道的體性的緣故；八是，去除對身體的執著，修集般若波羅蜜（Prajnaparamita，智慧到彼岸）的緣故；九是，遠離顛倒的善行，不欺騙一切眾生的緣故；十是，不吝惜身命，善於用大悲心來教化眾生的緣故。
『再者，天子！諸位菩薩珍視隨順佛法而行的人，能夠證得菩提（Bodhi，覺悟），而不是不珍視隨順佛法而行。隨順佛法而行的人，能夠按照所說的去做。不隨順佛法而行的人，只有言語上的表達，不能按照所說的去做。』
『再者，天子！諸位菩薩還有兩種隨順佛法而行。哪兩種呢？一是行道，二是行斷。又有兩種隨順佛法而行。哪兩種呢？一是自身修行善法，二是教化眾生。又有兩種隨順佛法而行。哪兩種呢？一是行智行，二是不行智行。又有兩種隨順佛法而行。哪兩種呢？一是善於分別諸地（Bhumi，菩薩修行的不同階段），二是不分別地與非地。又有兩種隨順佛法而行。哪兩種呢？一是知道諸地的過失，而能夠不斷前進；二是善於知道具足功德，從一個地到另一個地。又有兩種隨順佛法而行。哪兩種呢？一是善於知道聲聞、辟支佛（Pratyekabuddha，緣覺）的道；二是善於知道佛道，不退轉地修行。』
這時，佛讚歎文殊師利（Manjusri）法王子說：『好啊，好啊！你能夠為諸位菩薩摩訶薩（Mahasattva，大菩薩）說本業道，確實如你所說。』
說這部經的時候，一萬位菩薩證得無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）。文殊師利法王子，以及一切世間的天、人、阿修羅（Asura，一種神道），聽聞佛所說，歡喜信受。
《文殊師利問菩提經》
【English Translation】 English version: Fourth, inner goodness does not cling to the view of self; fifth, outer goodness does not cling to all dharmas; sixth, it does not cling to the goodness that aids wisdom, and does not crave the dharmas that aid the path; seventh, it is not arrogant, and contemplates well the nature of the holy path; eighth, it removes attachment to the body and cultivates Prajnaparamita (Perfection of Wisdom); ninth, it is free from inverted goodness and does not deceive all sentient beings; tenth, it does not spare body and life, and skillfully transforms sentient beings with great compassion.
'Furthermore, son of heaven! Those Bodhisattvas who value following the Dharma can attain Bodhi (Enlightenment), and it is not that they do not value following the Dharma. Those who follow the Dharma can act as they say. Those who do not follow the Dharma only have words, and cannot act as they say.'
'Furthermore, son of heaven! Bodhisattvas also have two ways of following the Dharma. What are the two? First, practicing the path; second, practicing cessation. There are also two ways of following the Dharma. What are the two? First, cultivating goodness oneself; second, teaching and transforming sentient beings. There are also two ways of following the Dharma. What are the two? First, practicing the path of wisdom; second, not practicing the path of wisdom. There are also two ways of following the Dharma. What are the two? First, skillfully distinguishing the Bhumis (Stages of Bodhisattva practice); second, not distinguishing between Bhumis and non-Bhumis. There are also two ways of following the Dharma. What are the two? First, knowing the faults of the Bhumis and being able to advance; second, knowing well the perfections and progressing from one Bhumi to another. There are also two ways of following the Dharma. What are the two? First, knowing well the path of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas); second, knowing well the Buddha path and practicing without regression.'
At that time, the Buddha praised Manjusri (Manjushri) the Dharma Prince, saying: 'Excellent, excellent! You are able to speak of the original karmic path for the Bodhisattva Mahasattvas (Great Bodhisattvas), and it is indeed as you say.'
When this Dharma was spoken, ten thousand Bodhisattvas attained Anutpattika-dharma-ksanti (The Patience of Non-Origination of Dharmas). Manjusri the Dharma Prince, and all the gods, humans, and Asuras (Demigods) in the world, heard what the Buddha said and rejoiced and believed.
Manjusri's Questions on Bodhi Sutra