T14n0465_伽耶山頂經
大正藏第 14 冊 No. 0465 伽耶山頂經
No. 465 [Nos. 464, 466, 467]
伽耶山頂經
元魏天竺三藏菩提流支譯
如是我聞：
一時，婆伽婆住伽耶城伽耶山頂塔初得菩提，與大比丘眾滿足千人俱，其先悉是編髮梵志，應作已作、所作已辦，棄捨重擔，逮得己利盡諸有結，正智心得解脫，一切心得自在，已到彼岸皆是阿羅漢；諸菩薩摩訶薩無量無邊，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，其名曰：文殊師利菩薩、觀世音菩薩、得大勢菩薩、香象菩薩、勇施菩薩、勇修行智菩薩等而為上首，如是諸菩薩摩訶薩其數無量；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。
爾時世尊獨靜無人，入于諸佛甚深三昧，觀察法界而作是念：「我得阿耨多羅三藐三菩提，得一切智慧，所作已辦、除諸重擔、度諸有險道，滅無明得真明，拔諸箭、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，離諸罪田示于福田。我今當觀彼法，誰得阿耨多羅三藐三菩提？以何等智得阿耨多羅三藐三菩提？何者是所證阿耨多羅三藐三菩提法？為以
【現代漢語翻譯】 現代漢語譯本 《伽耶山頂經》
元魏天竺三藏菩提流支譯
如是我聞：
一時，婆伽婆（Bhagavan，世尊）住在伽耶城（Gaya）的伽耶山頂（Gayashirsha）的塔處，初得菩提（Bodhi，覺悟），與一千位大比丘眾在一起。他們先前都是編髮梵志（ascetics with braided hair），應做的事已經做了，該做的都已完成，捨棄了沉重的負擔，獲得了自身的利益，斷盡了所有的結縛，以正智心得解脫，一切心得自在，已經到達彼岸，都是阿羅漢（Arhat，應供）；還有無量無邊的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），都從十方世界聚集而來，具有大威德，都獲得了諸忍（kshanti，安忍）、諸陀羅尼（dharani，總持）、諸深三昧（samadhi，禪定），具足各種神通，他們的名字是：文殊師利菩薩（Manjushri Bodhisattva）、觀世音菩薩（Avalokiteshvara Bodhisattva）、得大勢菩薩（Mahasthamaprapta Bodhisattva）、香象菩薩（Gandhahasti Bodhisattva）、勇施菩薩（Suradata Bodhisattva）、勇修行智菩薩（Surasamadhijnana Bodhisattva）等作為上首，像這樣的菩薩摩訶薩數量無量；還有諸天（Deva，天神）、龍（Naga）、夜叉（Yaksa，藥叉）、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。
那時，世尊獨自靜處無人，進入諸佛甚深三昧，觀察法界而這樣想：『我獲得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），得到了一切智慧，該做的已經做了，除去了各種重擔，度過了各種危險的道路，滅除了無明而得到了真明，拔除了各種箭矢，斷除了渴愛，成就了法船，擊響了法鼓，吹響了法螺，豎立了法幢，轉動了生死之輪，顯示了涅槃（Nirvana，寂滅）的本性，關閉了邪惡的道路而開闢了正路，遠離了罪惡的田地而顯示了福田。我現在應當觀察那個法，誰獲得了阿耨多羅三藐三菩提？以什麼樣的智慧獲得了阿耨多羅三藐三菩提？什麼才是所證得的阿耨多羅三藐三菩提法？爲了以』
【English Translation】 English version 《Gaya Head Mountain Sutra》
Translated by Tripitaka Bodhiruci of Yuan Wei Dynasty from India
Thus have I heard:
At one time, the Bhagavan (World Honored One) was staying at the stupa on the summit of Mount Gaya (Gayashirsha) in the city of Gaya (Gaya), having just attained Bodhi (Enlightenment), together with a great assembly of one thousand Bhikshus (monks). All of them had previously been ascetics with braided hair; they had done what was to be done, accomplished what was to be accomplished, abandoned their heavy burdens, attained their own benefit, exhausted all fetters, and were liberated in mind through right knowledge. Their minds were free in every way, they had reached the other shore, and were all Arhats (Worthy Ones). There were also countless Bodhisattva-Mahasattvas (Great Bodhisattvas) who had gathered from the ten directions, possessing great power and virtue, all having attained various kshanti (patience), various dharani (mantras), various profound samadhi (meditative absorptions), and endowed with various supernormal powers. Their names were: Manjushri Bodhisattva, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, Gandhahasti Bodhisattva, Suradata Bodhisattva, Surasamadhijnana Bodhisattva, and others, who were the leaders. The number of such Bodhisattva-Mahasattvas was immeasurable. Also present were Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans, all surrounded the assembly.
At that time, the World Honored One, alone and in solitude, entered into the profound samadhi of all Buddhas, contemplating the Dharma realm and thinking thus: 『I have attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), obtained all wisdom, done what was to be done, removed all heavy burdens, crossed all dangerous paths, extinguished ignorance and attained true understanding, pulled out all arrows, severed craving, built the Dharma boat, struck the Dharma drum, blew the Dharma conch, erected the Dharma banner, turned the wheel of birth and death, revealed the nature of Nirvana (Liberation), closed off evil paths and opened the right path, departed from fields of sin and revealed fields of merit. Now I shall contemplate that Dharma: who has attained Anuttara-samyak-sambodhi? With what kind of wisdom did they attain Anuttara-samyak-sambodhi? What is the Dharma of Anuttara-samyak-sambodhi that is to be realized? In order to』
身得？為以心得？若以身得，身則無知無覺，如草、如木、如塊、如影，無所識知，四大所造從父母生，其性無常；假以衣服、飲食、臥具、澡浴而得存立，此法必歸敗壞磨滅。若以心得，心則如幻從眾緣生，無處、無相、無物、無所有。菩提者，但有名字世俗故說，無聲、無色、無成、無行、無入，不可見、不可依，去來道斷，過諸言說，出於三界，無見、無聞、無覺、無著、無觀，離戲論、無諍、無示，不可觀、不可見，無響、無字，離言語道，如是能證菩提者，以何等智？證菩提者所證菩提法者，如是諸法但有名字但假名說，但和合名說，依世俗名說，無分別分別說，假成無成、無物離物、無取不可說，無著彼處無人證、無所用證亦無法可證，如是通達，是則名為得阿耨多羅三藐三菩提，無異離異、無菩提相。」
爾時，文殊師利法王子在大眾中立佛右面，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、善女人云何于菩提發心住？」
佛告文殊師利：「善男子、善女人，應如彼菩提相而發心住。」
文殊師利言：「世尊！菩提相者，當云何知？」
佛告文殊師利：「菩提相者，出於三界，過一切世俗名字語言，過一切響，無發心發
【現代漢語翻譯】 現代漢語譯本：
是身體證得菩提嗎？還是用心證得菩提？如果用身體證得，身體就無知無覺，如同草木、土塊、影子一樣，沒有任何識別知覺的能力。身體是由地、水、火、風四大元素構成，從父母而生，其本性是無常的；需要依靠衣服、飲食、臥具、洗浴才能存活，這種依靠外物的存在最終必然走向敗壞磨滅。如果用心證得，心就像幻象一樣由各種因緣聚合而生，沒有固定的處所、沒有具體的形象、不是實在的物體、也沒有任何可以執著的所有。菩提（Bodhi，覺悟）這種東西，只不過是一個名字，是世俗爲了方便而說的，它沒有聲音、沒有顏色、沒有成就、沒有行為、沒有進入，不可見、不可依靠，斷絕了去來之道，超越了一切言語的描述，超脫于欲界、色界、無色界這三界之外，沒有見、沒有聞、沒有覺、沒有執著、沒有觀察，遠離了戲論、沒有爭論、沒有指示，不可觀察、不可見，沒有聲響、沒有文字，超越了語言的表達。像這樣能夠證得菩提的人，是用什麼樣的智慧來證得的呢？證得菩提的人所證得的菩提法，像這些法都只是一個名字，只是假借名相來說明，只是因和合而假名說，是依據世俗的說法，沒有分別的分別說，假立的成就實則無成就，說離物實則無物可離，無所取也無法說，沒有執著，那個地方沒有人證得，也沒有什麼可以用來證得，也沒有什麼法可以證得。像這樣通達明瞭，就叫做證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），沒有差異也遠離差異，沒有菩提的形象。
當時，文殊師利（Manjushri）法王子在大眾中站在佛的右邊，手持大寶蓋遮蓋在佛的上方。這時，文殊師利默默地知道世尊心中所想，於是對佛說：『世尊！如果菩提是這樣的狀態，那麼善男子、善女人要如何對菩提發起信心並安住呢？』
佛告訴文殊師利：『善男子、善女人，應當像菩提的真實狀態那樣發起信心並安住。』
文殊師利說：『世尊！菩提的真實狀態，應當如何去了解呢？』
佛告訴文殊師利：『菩提的真實狀態，是超出欲界、色界、無色界這三界之外的，超越一切世俗的名字語言，超越一切聲響，沒有發起信心的發
【English Translation】 English version:
Is Bodhi (覺悟, Enlightenment) attained through the body? Or is it attained through the mind? If it is attained through the body, then the body is without knowledge or awareness, like grass, wood, clods of earth, or shadows, without any ability to recognize or perceive. The body is composed of the four great elements (地、水、火、風, earth, water, fire, and wind), born from parents, and its nature is impermanent. It relies on clothing, food, bedding, and bathing to survive, and this existence that relies on external things will inevitably lead to decay and destruction. If it is attained through the mind, then the mind is like an illusion, arising from various conditions, without a fixed place, without a concrete form, not a real object, and without anything to cling to. Bodhi is just a name, a term used for convenience in the mundane world. It has no sound, no color, no accomplishment, no action, no entry, is invisible, cannot be relied upon, cuts off the path of coming and going, transcends all verbal descriptions, and is beyond the three realms (欲界、色界、無色界, the realm of desire, the realm of form, and the realm of formlessness). It has no seeing, no hearing, no awareness, no attachment, no observation, is free from conceptual proliferation, has no disputes, no indications, is unobservable, invisible, has no echo, no words, and transcends the path of language. How does one who can attain Bodhi in this way attain it with what kind of wisdom? The Bodhi that is attained by those who attain Bodhi, these dharmas (法, teachings) are just names, just provisionally named, just named due to aggregation, named according to worldly conventions, differentiated without differentiation, falsely established as accomplishment but actually without accomplishment, said to be separate from things but actually there is nothing to separate from, nothing to grasp and nothing to say, without attachment, there is no one who attains it in that place, and there is nothing to use to attain it, nor is there any dharma that can be attained. To understand and comprehend in this way is called attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), without difference and apart from difference, without the appearance of Bodhi.
At that time, Manjushri (文殊師利) Dharma Prince stood on the right side of the Buddha in the assembly, holding a great jeweled canopy to cover the Buddha. Then, Manjushri silently knew what the World Honored One was thinking, and said to the Buddha: 'World Honored One! If Bodhi is in such a state, how should good men and good women generate faith and abide in Bodhi?'
The Buddha told Manjushri: 'Good men and good women should generate faith and abide in accordance with the true state of Bodhi.'
Manjushri said: 'World Honored One! How should the true state of Bodhi be understood?'
The Buddha told Manjushri: 'The true state of Bodhi is beyond the three realms, transcends all worldly names and languages, transcends all sounds, and has no generation of faith.'
、滅諸發，是發菩提心住。是故，文殊師利！諸菩薩摩訶薩過一切發，是發心住。文殊師利！無發是發菩提心住。文殊師利！發菩提心者無物發住，是發菩提心住。文殊師利！發菩提心者無障礙住，是發菩提心住。文殊師利！發菩提心者如法性住，是發菩提心住。文殊師利！發菩提心者不執著一切法，是發菩提心住。文殊師利！發菩提心者不破壞如實際，是發菩提心住。文殊師利！發菩提心者，不移不益不異不一，是發菩提心住。文殊師利！發菩提心者，如鏡中像、如熱時炎，如影、如響、如虛空、如水中月，應當如是發菩提心住。」
爾時，會中有天子名月凈光德，得不退阿耨多羅三藐三菩提心，問文殊師利言：「諸菩薩摩訶薩初觀何法故行菩薩行？依何法故行菩薩行？」
文殊師利答言：「天子！諸菩薩摩訶薩行以大悲為本，為諸眾生。」
天子又問文殊師利：「諸菩薩摩訶薩大悲，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩大悲，以直心為本。」
天子又問文殊師利：「諸菩薩摩訶薩直心，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩直心，以於一切眾生平等心為本。」
天子又問文殊師利：「諸菩薩摩訶薩於一切眾生平等心，以何為本？」
【現代漢語翻譯】 現代漢語譯本： 『滅除一切「發」，就是發起菩提心（bodhicitta，覺悟之心）的安住。所以，文殊師利（Manjushri）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）超越一切「發」，這就是發心住。文殊師利！沒有「發」就是發起菩提心的安住。文殊師利！發起菩提心的人沒有事物可以安住，這就是發起菩提心的安住。文殊師利！發起菩提心的人沒有障礙可以安住，這就是發起菩提心的安住。文殊師利！發起菩提心的人如法性（Dharmata，法的本性）安住，這就是發起菩提心的安住。文殊師利！發起菩提心的人不執著一切法（Dharma，佛法），這就是發起菩提心的安住。文殊師利！發起菩提心的人不破壞如實際（Tathata，真如實相），這就是發起菩提心的安住。文殊師利！發起菩提心的人，不移動、不增益、不相異、不相同，這就是發起菩提心的安住。文殊師利！發起菩提心的人，如鏡中像、如熱時的陽焰，如影子、如迴響、如虛空、如水中月，應當這樣發起菩提心安住。』
當時，會中有一位天子（Deva，天神）名叫月凈光德，已證得不退轉的阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），他問文殊師利：『諸位菩薩摩訶薩最初觀察什麼法，才修行菩薩行？依靠什麼法，才修行菩薩行？』
文殊師利回答說：『天子！諸位菩薩摩訶薩的修行以大悲（Mahakaruna，偉大的慈悲）為根本，爲了救度一切眾生。』
天子又問文殊師利：『諸位菩薩摩訶薩的大悲，以什麼為根本？』
文殊師利回答說：『天子！諸位菩薩摩訶薩的大悲，以直心（Upright mind）為根本。』
天子又問文殊師利：『諸位菩薩摩訶薩的直心，以什麼為根本？』
文殊師利回答說：『天子！諸位菩薩摩訶薩的直心，以對於一切眾生的平等心為根本。』
天子又問文殊師利：『諸位菩薩摩訶薩對於一切眾生的平等心，以什麼為根本？』
【English Translation】 English version: 『The extinction of all 『arising』 is the abiding in the Bodhicitta (mind of enlightenment). Therefore, Manjushri! All Bodhisattva-Mahasattvas (Great Bodhisattvas) transcend all 『arising』; this is the abiding in the mind of aspiration. Manjushri! No 『arising』 is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta have nothing to abide in; this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta have no obstacles to abide in; this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta abide in suchness (Dharmata, the nature of Dharma); this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta do not cling to all Dharmas (teachings); this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta do not destroy Suchness (Tathata, the true reality); this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta neither move, nor increase, nor differ, nor are one; this is the abiding in the Bodhicitta. Manjushri! Those who aspire to Bodhicitta, like an image in a mirror, like a mirage in hot weather, like a shadow, like an echo, like empty space, like the moon in water, should thus aspire to abide in the Bodhicitta.』
At that time, in the assembly, there was a Deva (celestial being) named Moon Pure Light Virtue, who had attained the irreversible Anuttara-samyak-sambodhi-citta (unexcelled, right and perfect enlightenment mind). He asked Manjushri, 『What Dharma (teaching) do the Bodhisattva-Mahasattvas initially contemplate in order to practice the Bodhisattva path? Upon what Dharma do they rely in order to practice the Bodhisattva path?』
Manjushri replied, 『Deva! The practice of the Bodhisattva-Mahasattvas is rooted in great compassion (Mahakaruna, great compassion) for all sentient beings.』
The Deva then asked Manjushri, 『What is the root of the great compassion of the Bodhisattva-Mahasattvas?』
Manjushri replied, 『Deva! The great compassion of the Bodhisattva-Mahasattvas is rooted in an upright mind.』
The Deva then asked Manjushri, 『What is the root of the upright mind of the Bodhisattva-Mahasattvas?』
Manjushri replied, 『Deva! The upright mind of the Bodhisattva-Mahasattvas is rooted in an equal mind towards all sentient beings.』
The Deva then asked Manjushri, 『What is the root of the equal mind of the Bodhisattva-Mahasattvas towards all sentient beings?』
文殊師利答言：「天子！諸菩薩摩訶薩於一切眾生平等心，以無異離異行為本。」
天子又問文殊師利：「諸菩薩摩訶薩無異離異行，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩無異離異行，以深凈心為本。」
天子又問文殊師利：「諸菩薩摩訶薩深凈心，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩深凈心，以阿耨多羅三藐三菩提心為本。」
天子又問文殊師利：「諸菩薩摩訶薩阿耨多羅三藐三菩提心，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩阿耨多羅三藐三菩提心，以六波羅蜜為本。」
天子又問文殊師利：「諸菩薩摩訶薩六波羅蜜，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩六波羅蜜，以方便慧為本。」
天子又問文殊師利：「諸菩薩摩訶薩方便慧，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩方便慧，以不放逸為本。」
天子又問文殊師利：「諸菩薩摩訶薩不放逸，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩不放逸，以三善行為本。」
天子又問文殊師利：「諸菩薩摩訶薩三善行，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩三善行，
【現代漢語翻譯】 現代漢語譯本 文殊師利（Manjushri）回答說：『天子！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）以對一切眾生持有平等心，以沒有差異和分別的行為作為根本。』 天子又問文殊師利：『諸位菩薩摩訶薩沒有差異和分別的行為，以什麼作為根本？』 文殊師利回答說：『天子！諸位菩薩摩訶薩沒有差異和分別的行為，以深邃清凈的心作為根本。』 天子又問文殊師利：『諸位菩薩摩訶薩深邃清凈的心，以什麼作為根本？』 文殊師利回答說：『天子！諸位菩薩摩訶薩深邃清凈的心，以阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）作為根本。』 天子又問文殊師利：『諸位菩薩摩訶薩阿耨多羅三藐三菩提心，以什麼作為根本？』 文殊師利回答說：『天子！諸位菩薩摩訶薩阿耨多羅三藐三菩提心，以六波羅蜜（six paramitas，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）作為根本。』 天子又問文殊師利：『諸位菩薩摩訶薩六波羅蜜，以什麼作為根本？』 文殊師利回答說：『天子！諸位菩薩摩訶薩六波羅蜜，以方便慧（skillful means and wisdom）作為根本。』 天子又問文殊師利：『諸位菩薩摩訶薩方便慧，以什麼作為根本？』 文殊師利回答說：『天子！諸位菩薩摩訶薩方便慧，以不放逸（non-negligence）作為根本。』 天子又問文殊師利：『諸位菩薩摩訶薩不放逸，以什麼作為根本？』 文殊師利回答說：『天子！諸位菩薩摩訶薩不放逸，以三善行（three good deeds）作為根本。』 天子又問文殊師利：『諸位菩薩摩訶薩三善行，以什麼作為根本？』 文殊師利回答說：『天子！諸位菩薩摩訶薩三善行，
【English Translation】 English version Manjushri (Manjushri) replied: 'O Son of Heaven! All the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) take the equality of mind towards all sentient beings, and actions without difference or separation, as their foundation.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their actions without difference or separation?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take a profound and pure mind as the foundation for their actions without difference or separation.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their profound and pure mind?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take the anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment) as the foundation for their profound and pure mind.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their anuttara-samyak-sambodhi-citta?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take the six paramitas (six paramitas, the six perfections: generosity, morality, patience, diligence, concentration, and wisdom) as the foundation for their anuttara-samyak-sambodhi-citta.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their six paramitas?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take skillful means and wisdom (skillful means and wisdom) as the foundation for their six paramitas.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their skillful means and wisdom?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take non-negligence (non-negligence) as the foundation for their skillful means and wisdom.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their non-negligence?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take the three good deeds (three good deeds) as the foundation for their non-negligence.' The Son of Heaven then asked Manjushri: 'What do the Bodhisattva-Mahasattvas take as the foundation for their three good deeds?' Manjushri replied: 'O Son of Heaven! The Bodhisattva-Mahasattvas take the three good deeds
以十善業道為本。」
天子又問文殊師利：「諸菩薩摩訶薩十善業道，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩十善業道，以持戒為本。」
天子又問文殊師利：「諸菩薩摩訶薩持戒，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩持戒，以正憶念為本。」
天子又問文殊師利：「諸菩薩摩訶薩正憶念，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩正憶念，以正觀為本。」
天子又問文殊師利：「諸菩薩摩訶薩正觀，以何為本？」
文殊師利答言：「天子！諸菩薩摩訶薩正觀，以堅念不忘為本。」
天子又問文殊師利：「諸菩薩摩訶薩有幾種心，能成就因、能成就果？」
文殊師利答言：「天子！諸菩薩摩訶薩有四種心，能成就因、能成就果。何等為四：一者、初發心；二者、行發心；三者、不退發心；四者、一生補處發心。
「複次，天子！初發心如種種子，第二行發心如牙生增長，第三不退發心如莖、葉、華、果初始成就，第四一生補處發心如果等有用。
「複次，天子！初發心如車匠集材智，第二行發心如斫治材木凈智，第三不退發心如安施材木智，第四一生補處發心如車成運載智。
「複次，
【現代漢語翻譯】 現代漢語譯本：以十善業道為根本。
天子又問文殊師利（Manjushri，智慧的象徵）菩薩：『諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的十善業道，以什麼為根本？』
文殊師利回答說：『天子！諸位菩薩摩訶薩的十善業道，以持戒為根本。』
天子又問文殊師利：『諸位菩薩摩訶薩持戒，以什麼為根本？』
文殊師利回答說：『天子！諸位菩薩摩訶薩持戒，以正憶念為根本。』
天子又問文殊師利：『諸位菩薩摩訶薩正憶念，以什麼為根本？』
文殊師利回答說：『天子！諸位菩薩摩訶薩正憶念，以正觀為根本。』
天子又問文殊師利：『諸位菩薩摩訶薩正觀，以什麼為根本？』
文殊師利回答說：『天子！諸位菩薩摩訶薩正觀，以堅念不忘為根本。』
天子又問文殊師利：『諸位菩薩摩訶薩有幾種心，能成就因，能成就果？』
文殊師利回答說：『天子！諸位菩薩摩訶薩有四種心，能成就因，能成就果。哪四種呢？第一是初發心；第二是行發心；第三是不退發心；第四是一生補處發心。
『再者，天子！初發心就像播下種子，第二行發心就像種子發芽生長，第三不退發心就像莖、葉、花、果開始成就，第四一生補處發心就像果實成熟可以利用。
『再者，天子！初發心就像車匠收集木材的智慧，第二行發心就像砍削整治木材的清凈智慧，第三不退發心就像安裝施放木材的智慧，第四一生補處發心就像車子完成可以運載的智慧。
『再者，
【English Translation】 English version: Based on the Ten Wholesome Paths of Action.
The Deva (Celestial being) then asked Manjushri (symbol of wisdom): 'What is the basis of the Ten Wholesome Paths of Action for all Bodhisattva-Mahasattvas (Great Bodhisattvas)?'
Manjushri replied: 'Deva! The basis of the Ten Wholesome Paths of Action for all Bodhisattva-Mahasattvas is upholding the precepts (morality).'
The Deva then asked Manjushri: 'What is the basis for all Bodhisattva-Mahasattvas upholding the precepts?'
Manjushri replied: 'Deva! The basis for all Bodhisattva-Mahasattvas upholding the precepts is right mindfulness.'
The Deva then asked Manjushri: 'What is the basis for all Bodhisattva-Mahasattvas' right mindfulness?'
Manjushri replied: 'Deva! The basis for all Bodhisattva-Mahasattvas' right mindfulness is right contemplation.'
The Deva then asked Manjushri: 'What is the basis for all Bodhisattva-Mahasattvas' right contemplation?'
Manjushri replied: 'Deva! The basis for all Bodhisattva-Mahasattvas' right contemplation is firm and unforgetting remembrance.'
The Deva then asked Manjushri: 'How many kinds of minds do all Bodhisattva-Mahasattvas have that can accomplish the cause and accomplish the effect?'
Manjushri replied: 'Deva! All Bodhisattva-Mahasattvas have four kinds of minds that can accomplish the cause and accomplish the effect. What are the four? First, the initial aspiration; second, the practice aspiration; third, the non-retreating aspiration; and fourth, the one-lifetime-to-succession aspiration (the aspiration to become a Buddha in one lifetime).'
'Furthermore, Deva! The initial aspiration is like planting a seed; the second, the practice aspiration, is like the seed sprouting and growing; the third, the non-retreating aspiration, is like the stem, leaves, flowers, and fruits beginning to be accomplished; and the fourth, the one-lifetime-to-succession aspiration, is like the fruit being ripe and useful.'
'Furthermore, Deva! The initial aspiration is like a cartwright gathering materials with wisdom; the second, the practice aspiration, is like cutting and preparing the wood with pure wisdom; the third, the non-retreating aspiration, is like installing and applying the wood with wisdom; and the fourth, the one-lifetime-to-succession aspiration, is like the cart being completed and able to carry loads with wisdom.'
'Furthermore,'
天子！初發心如月始生，第二行發心如月五日，第三不退發心如月十日，第四一生補處發心如月十四日，如來智慧如月十五日。
「複次，天子！初發心能過聲聞地，第二行發心能過辟支佛地，第三不退發心能過不定地，第四一生補處發心安住定地。
「複次，天子！初發心如學初章智，第二行發心如差別諸章智，第三不退發心如算數智，第四一生補處發心如通達諸論智。
「複次，天子！初發心從因生，第二行發心從智生，第三不退發心從斷生，第四一生補處發心從果生。
「複次，天子！初發心因攝，第二行發心智攝，第三不退發心斷攝，第四一生補處發心果攝。
「複次，天子！初發心因生，第二行發心智生，第三不退發心斷生，第四一生補處發心果生。
「複次，天子！初發心因差別分，第二行發心智差別分，第三不退發心斷差別分，第四一生補處發心果差別分。
「複次，天子！初發心如取藥草方便，第二行發心如分別藥草方便，第三不退發心如病服藥方便，第四一生補處發心如病得差方便。
「複次，天子，初發心學法王家生，第二行發心學法王法，第三不退發心能具足學法王法，第四一生補處發心學法王法能得自在。」
爾時，大眾中有天子
【現代漢語翻譯】 現代漢語譯本： 天子啊！最初發菩提心就像新生的月亮，第二階段的修行發心就像農曆初五的月亮，第三階段的不退轉發心就像農曆初十的月亮，第四階段的一生補處菩薩的發心就像農曆十四的月亮，如來的智慧就像農曆十五的滿月。
『再者，天子！最初發菩提心能夠超越聲聞（Śrāvaka）[聽聞佛法而證悟的修行者]的境界，第二階段的修行發心能夠超越辟支佛（Pratyekabuddha）[無師自悟的修行者]的境界，第三階段的不退轉發心能夠超越不定地，第四階段的一生補處菩薩的發心安住在定地。』
『再者，天子！最初發菩提心就像學習最初的章節智慧，第二階段的修行發心就像分別各種章節的智慧，第三階段的不退轉發心就像算數般的智慧，第四階段的一生補處菩薩的發心就像通達各種論典的智慧。』
『再者，天子！最初發菩提心從因生起，第二階段的修行發心從智慧生起，第三階段的不退轉發心從斷除煩惱生起，第四階段的一生補處菩薩的發心從果位生起。』
『再者，天子！最初發菩提心被因所攝持，第二階段的修行發心被智慧所攝持，第三階段的不退轉發心被斷除煩惱所攝持，第四階段的一生補處菩薩的發心被果位所攝持。』
『再者，天子！最初發菩提心因生，第二階段的修行發心智生，第三階段的不退轉發心斷生，第四階段的一生補處菩薩的發心果生。
『再者，天子！最初發菩提心是因的差別分，第二階段的修行發心是智的差別分，第三階段的不退轉發心是斷的差別分，第四階段的一生補處菩薩的發心是果的差別分。』
『再者，天子！最初發菩提心就像採取藥草的方便，第二階段的修行發心就像分別藥草的方便，第三階段的不退轉發心就像生病服藥的方便，第四階段的一生補處菩薩的發心就像病癒痊癒的方便。』
『再者，天子！最初發菩提心是學習法王[佛]家的出生，第二階段的修行發心是學習法王的教法，第三階段的不退轉發心能夠具足學習法王的教法，第四階段的一生補處菩薩的發心學習法王的教法能夠得到自在。』
當時，大眾中有一位天子
【English Translation】 English version: O Prince! The initial arising of the aspiration for enlightenment is like the newly born moon. The second stage of practice, the arising of aspiration, is like the moon on the fifth day of the lunar month. The third, the non-retrogressing aspiration, is like the moon on the tenth day. The fourth, the aspiration of a Bodhisattva destined for one more life [before Buddhahood] (Ekajātipratibaddha), is like the moon on the fourteenth day. The wisdom of the Tathāgata [the thus-gone one, an epithet of the Buddha] is like the full moon on the fifteenth day.
『Furthermore, O Prince! The initial arising of the aspiration for enlightenment can surpass the level of a Śrāvaka [hearer, a disciple who attains liberation through listening to the Buddha's teachings]. The second stage of practice, the arising of aspiration, can surpass the level of a Pratyekabuddha [solitary Buddha, one who attains enlightenment independently]. The third, the non-retrogressing aspiration, can surpass the stage of uncertainty. The fourth, the aspiration of a Bodhisattva destined for one more life, dwells in the stage of certainty.』
『Furthermore, O Prince! The initial arising of the aspiration for enlightenment is like learning the wisdom of the initial chapters. The second stage of practice, the arising of aspiration, is like distinguishing the wisdom of various chapters. The third, the non-retrogressing aspiration, is like the wisdom of calculation. The fourth, the aspiration of a Bodhisattva destined for one more life, is like the wisdom of thoroughly understanding various treatises.』
『Furthermore, O Prince! The initial arising of the aspiration for enlightenment arises from cause. The second stage of practice, the arising of aspiration, arises from wisdom. The third, the non-retrogressing aspiration, arises from cessation [of afflictions]. The fourth, the aspiration of a Bodhisattva destined for one more life, arises from fruition.』
『Furthermore, O Prince! The initial arising of the aspiration for enlightenment is encompassed by cause. The second stage of practice, the arising of aspiration, is encompassed by wisdom. The third, the non-retrogressing aspiration, is encompassed by cessation. The fourth, the aspiration of a Bodhisattva destined for one more life, is encompassed by fruition.』
『Furthermore, O Prince! The initial arising of the aspiration for enlightenment arises from cause. The second stage of practice, the arising of aspiration, arises from wisdom. The third, the non-retrogressing aspiration, arises from cessation. The fourth, the aspiration of a Bodhisattva destined for one more life, arises from fruition.』
『Furthermore, O Prince! The initial arising of the aspiration for enlightenment is the differentiated aspect of cause. The second stage of practice, the arising of aspiration, is the differentiated aspect of wisdom. The third, the non-retrogressing aspiration, is the differentiated aspect of cessation. The fourth, the aspiration of a Bodhisattva destined for one more life, is the differentiated aspect of fruition.』
『Furthermore, O Prince! The initial arising of the aspiration for enlightenment is like the skillful means of obtaining medicinal herbs. The second stage of practice, the arising of aspiration, is like the skillful means of distinguishing medicinal herbs. The third, the non-retrogressing aspiration, is like the skillful means of taking medicine when sick. The fourth, the aspiration of a Bodhisattva destined for one more life, is like the skillful means of recovering from illness.』
『Furthermore, O Prince! The initial arising of the aspiration for enlightenment is like being born into the family of the Dharma King [Buddha]. The second stage of practice, the arising of aspiration, is like learning the Dharma of the Dharma King. The third, the non-retrogressing aspiration, is able to fully learn the Dharma of the Dharma King. The fourth, the aspiration of a Bodhisattva destined for one more life, learning the Dharma of the Dharma King is able to attain freedom.』
At that time, among the assembly, there was a Prince
名定光明主，不退阿耨多羅三藐三菩提心，時定光明主天子問文殊師利法王子言：「何等是諸菩薩摩訶薩畢竟略道？諸菩薩摩訶薩以是略道，疾得阿耨多羅三藐三菩提。」
文殊師利答言：「天子！諸菩薩摩訶薩略道有二種，諸菩薩摩訶薩以是二道，疾得阿耨多羅三藐三菩提。何等為二？一者、方便道；二者、慧道。方便者知攝善法，智慧者如實知諸法智，又方便者觀諸眾生，智慧者離諸法智；又方便者知諸法相應，智慧者知諸法不相應智；又方便者觀因道，智慧者滅因道智；又方便者知諸法差別，智慧者知諸法無差別智；又方便者莊嚴佛土，智慧者莊嚴佛土平等無差別智；又方便者入眾生諸根行，智慧者不見眾生智；又方便者得至道場，智慧者能證一切佛菩提法智。
「複次，天子！諸菩薩摩訶薩，復有二種略道，諸菩薩摩訶薩以是二道，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。
「復有二種略道。何等為二：一者、有礙道；二者、無礙道。有礙道者五波羅蜜，無礙道者般若波羅蜜。
「復有二種略道。何等為二？一者、有漏道；二者、無漏道。有漏道者五波羅蜜，無漏道者般若波羅蜜。
「復有二種略道。何等為二？
【現代漢語翻譯】 現代漢語譯本：名定光明主（Namadingguangmingzhu），不退轉于阿耨多羅三藐三菩提心，當時定光明主天子問文殊師利（Wenshushili）法王子說：『什麼是諸位菩薩摩訶薩（Pusa Mohesa）的究竟簡要之道？諸位菩薩摩訶薩通過這些簡要之道，能夠迅速證得阿耨多羅三藐三菩提（Anuoduoluosanmiaosanputi）。』 文殊師利回答說：『天子！諸位菩薩摩訶薩的簡要之道有兩種，諸位菩薩摩訶薩通過這兩種道，能夠迅速證得阿耨多羅三藐三菩提。哪兩種呢？一是方便道；二是智慧道。方便是指了解如何攝取善法，智慧是指如實地瞭解諸法的智慧。方便是指觀察諸位眾生，智慧是指脫離諸法之智；方便是指了解諸法相應，智慧是指了解諸法不相應之智；方便是指觀察因道，智慧是指滅除因道之智；方便是指了解諸法的差別，智慧是指了解諸法無差別之智；方便是指莊嚴佛土，智慧是指莊嚴佛土平等無差別之智；方便是指進入眾生諸根的行持，智慧是指不見眾生之智；方便是指能夠到達道場，智慧是指能夠證得一切佛菩提法之智。』 『再次，天子！諸位菩薩摩訶薩，還有兩種簡要之道，諸位菩薩摩訶薩通過這兩種道，能夠迅速證得阿耨多羅三藐三菩提。哪兩種呢？一是助道；二是斷道。助道是指五波羅蜜（Wuboluomi），斷道是指般若波羅蜜（Boreboluomi）。』 『還有兩種簡要之道。哪兩種呢？一是有礙道；二是無礙道。有礙道是指五波羅蜜，無礙道是指般若波羅蜜。』 『還有兩種簡要之道。哪兩種呢？一是有漏道；二是無漏道。有漏道是指五波羅蜜，無漏道是指般若波羅蜜。』 『還有兩種簡要之道。哪兩種呢？』
【English Translation】 English version: Then the celestial being Named Light Determiner, who was irreversible in his mind toward Anuttara-samyak-sambodhi, asked Manjushri (Wenshushili), the Dharma Prince: 'What are the ultimate concise paths for all Bodhisattva-Mahasattvas (Pusa Mohesa)? By means of these concise paths, Bodhisattva-Mahasattvas can quickly attain Anuttara-samyak-sambodhi (Anuoduoluosanmiaosanputi).' Manjushri replied: 'Celestial being! There are two kinds of concise paths for Bodhisattva-Mahasattvas. By means of these two paths, Bodhisattva-Mahasattvas can quickly attain Anuttara-samyak-sambodhi. What are the two? The first is the path of skillful means; the second is the path of wisdom. Skillful means is knowing how to gather good dharmas; wisdom is knowing the wisdom of all dharmas as they truly are. Furthermore, skillful means is observing all sentient beings; wisdom is being apart from the wisdom of all dharmas. Furthermore, skillful means is knowing the correspondence of all dharmas; wisdom is knowing the wisdom of the non-correspondence of all dharmas. Furthermore, skillful means is observing the path of causes; wisdom is the wisdom of extinguishing the path of causes. Furthermore, skillful means is knowing the differences of all dharmas; wisdom is knowing the wisdom of the non-difference of all dharmas. Furthermore, skillful means is adorning the Buddha-lands; wisdom is the wisdom of adorning the Buddha-lands with equality and non-difference. Furthermore, skillful means is entering into the practices of the faculties of sentient beings; wisdom is not seeing sentient beings. Furthermore, skillful means is attaining the Bodhimanda; wisdom is being able to realize the wisdom of all Buddha-Bodhi dharmas.' 'Furthermore, celestial being! Bodhisattva-Mahasattvas also have two kinds of concise paths. By means of these two paths, Bodhisattva-Mahasattvas can quickly attain Anuttara-samyak-sambodhi. What are the two? The first is the auxiliary path; the second is the path of severance. The auxiliary path is the five Paramitas (Wuboluomi); the path of severance is the Prajna-paramita (Boreboluomi).' 'There are also two kinds of concise paths. What are the two? The first is the obstructed path; the second is the unobstructed path. The obstructed path is the five Paramitas; the unobstructed path is the Prajna-paramita.' 'There are also two kinds of concise paths. What are the two? The first is the path of outflows; the second is the path of no outflows. The path of outflows is the five Paramitas; the path of no outflows is the Prajna-paramita.' 'There are also two kinds of concise paths. What are the two?'
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。
「復有二種略道。何等為二？一者、智道；二者、斷道。智道者謂從初地乃至七地，斷道者謂從八地乃至十地。」
爾時，會中有菩薩摩訶薩名勇修行智，問文殊師利法王子言：「何謂菩薩摩訶薩義？何謂菩薩摩訶薩智？」
文殊師利答言：「善男子！義名不相應，智名相應。」勇修行智菩薩言：「文殊師利！何謂義名不相應？何謂智名相應？」
文殊師利言：「善男子！義名無為，彼義無有一法共相應，無有一法不共相應。何以故？以無變無相故。義者無有一法共相應，無有一法不共相應，以本不成就義故，是故無有一法共相應，無有一法不共相應。義者不移不益，無有一法共相應，無有一法不共相應故。善男子！智者名道！道者心共相應非不相應。善男子！以是義故，智名相應非不相應。
「複次，善男子！智名斷相應。是故，善男子！智名相應法非不相應法。
「複次，善男子！智名善觀五陰、十二入、十八界、十二因緣、是處非處。善男子！以是義故，智名相應非不相應。
「複次，善男子！諸菩薩摩訶薩有十種智。何等為十？一者、因智；二者、果智；三者、義智；四者、方便智；五
【現代漢語翻譯】 現代漢語譯本 一者，有量道；二者，無量道。有量道是指執著于表象進行分別，無量道是指不執著于表象進行分別。
『又有兩種簡略的道路。是哪兩種呢？一是智道；二是斷道。智道是指從初地（菩薩修行階位的第一個階段）到七地，斷道是指從八地到十地。』
當時，法會中有一位菩薩摩訶薩（ महानसत्त्व，偉大的菩薩）名叫勇修行智，他問文殊師利（मञ्जुश्री，智慧的象徵）法王子說：『什麼是菩薩摩訶薩的意義？什麼是菩薩摩訶薩的智慧？』
文殊師利回答說：『善男子！「義」這個名稱與實際並不相應，「智」這個名稱與實際相應。』勇修行智菩薩說：『文殊師利！什麼叫做「義」這個名稱與實際不相應？什麼叫做「智」這個名稱與實際相應？』
文殊師利說：『善男子！「義」這個名稱是無為（不造作，不依賴因緣）的，這個「義」沒有一種法是共同相應的，也沒有一種法是不共同相應的。為什麼呢？因為它沒有變化，沒有表象。這個「義」沒有一種法是共同相應的，也沒有一種法是不共同相應的，因為它原本就不成就「義」，所以沒有一種法是共同相應的，也沒有一種法是不共同相應的。「義」不轉移也不增減，沒有一種法是共同相應的，也沒有一種法是不共同相應的。善男子！「智」這個名稱是道路！道路與心是共同相應的，不是不相應。善男子！因為這個緣故，「智」這個名稱是相應的，不是不相應的。
『再者，善男子！「智」這個名稱與斷除煩惱相應。所以，善男子！「智」這個名稱是相應法，不是不相應法。
『再者，善男子！「智」這個名稱是善於觀察五陰（पञ्च स्कन्ध，構成個體存在的五種要素：色、受、想、行、識）、十二入（द्वादश आयतन，感覺器官及其對像）、十八界（अष्टादश धातु，六根、六塵、六識）、十二因緣（द्वादशाङ्गिक प्रतीत्यसमुत्पाद，生命輪迴的十二個環節）、是處非處（ सही जगह और गलत जगह，正確的道理和不正確的道理）。善男子！因為這個緣故，「智」這個名稱是相應的，不是不相應的。
『再者，善男子！諸位菩薩摩訶薩有十種智慧。是哪十種呢？一是因智；二是果智；三是義智；四是方便智；五
【English Translation】 English version Firstly, there is the limited path; secondly, there is the limitless path. The limited path refers to grasping at appearances and making distinctions, while the limitless path refers to not grasping at appearances and making distinctions.
'Furthermore, there are two kinds of abbreviated paths. What are the two? Firstly, the path of wisdom; secondly, the path of severance. The path of wisdom refers to the stages from the first Bhumi (भूमि, the first stage of a Bodhisattva's path) up to the seventh Bhumi, while the path of severance refers to the stages from the eighth Bhumi up to the tenth Bhumi.'
At that time, in the assembly, there was a Bodhisattva-Mahasattva (महानसत्त्व, Great Being) named Yongsuxing Zhi, who asked Manjushri (मञ्जुश्री, embodiment of wisdom), the Dharma Prince, saying: 'What is the meaning of Bodhisattva-Mahasattva? What is the wisdom of Bodhisattva-Mahasattva?'
Manjushri replied, 'Good man! The name 'meaning' is not corresponding, the name 'wisdom' is corresponding.' The Bodhisattva Yongsuxing Zhi said, 'Manjushri! What is meant by the name 'meaning' not corresponding? What is meant by the name 'wisdom' corresponding?'
Manjushri said, 'Good man! The name 'meaning' is unconditioned (असंस्कृत, not created or dependent on causes), and this 'meaning' has no dharma that is jointly corresponding, and no dharma that is not jointly corresponding. Why? Because it has no change and no appearance. This 'meaning' has no dharma that is jointly corresponding, and no dharma that is not jointly corresponding, because it originally does not accomplish 'meaning', therefore there is no dharma that is jointly corresponding, and no dharma that is not jointly corresponding. 'Meaning' neither shifts nor increases, and has no dharma that is jointly corresponding, and no dharma that is not jointly corresponding. Good man! The name 'wisdom' is the path! The path is jointly corresponding with the mind, not not corresponding. Good man! Because of this reason, the name 'wisdom' is corresponding, not not corresponding.'
'Furthermore, good man! The name 'wisdom' is corresponding with severance. Therefore, good man! The name 'wisdom' is a corresponding dharma, not a non-corresponding dharma.'
'Furthermore, good man! The name 'wisdom' is skillful at observing the five Skandhas (पञ्च स्कन्ध, the five aggregates of existence: form, feeling, perception, volition, consciousness), the twelve Ayatanas (द्वादश आयतन, the twelve sense bases), the eighteen Dhatus (अष्टादश धातु, the eighteen realms), the twelve Nidanas (द्वादशाङ्गिक प्रतीत्यसमुत्पाद, the twelve links of dependent origination), what is the proper place and what is not the proper place. Good man! Because of this reason, the name 'wisdom' is corresponding, not not corresponding.'
'Furthermore, good man! The Bodhisattva-Mahasattvas have ten kinds of wisdom. What are the ten? Firstly, the wisdom of cause; secondly, the wisdom of effect; thirdly, the wisdom of meaning; fourthly, the wisdom of expedient means; fifth
者、慧智；六者、攝智；七者、波羅蜜智；八者、大悲智；九者、教化眾生智；十者、不著一切法智。善男子！是名諸菩薩摩訶薩十種智。
「複次，善男子！諸菩薩摩訶薩有十種發。何等為十？一者、身發，欲令一切眾生身業清凈故；二者、口發，欲令一切眾生口業清凈故；三者、意發，欲令一切眾生意業清凈故；四者、內發，以不虛妄分別一切諸眾生故；五者、外發，以於一切眾生平等行故；六者、智發，以具足佛智清凈故；七者、清凈國土發，以示一切諸佛國土功德莊嚴故；八者、教化眾生髮，以知一切煩惱病藥故；九者、實發，以成就定聚故；十者、無為智滿足心發，以不著一切三界故。善男子！是名諸菩薩摩訶薩十種發。
「複次，善男子！諸菩薩摩訶薩有十種行。何等為十？一者、波羅蜜行；二者、攝事行；三者、慧行；四者、方便行；五者、大悲行；六者、求助慧法行；七者、求助智法行；八者、心清凈行；九者、觀諸諦行；十者、於一切愛不愛事不貪著行。善男子！是名諸菩薩摩訶薩十種行。
「複次，善男子！諸菩薩摩訶薩有十一種無盡觀？何等為十一？一者、身無盡觀；二者、事無盡觀；三者、煩惱無盡觀；四者、法無盡觀；五者、愛無盡觀；六者、見無盡觀；七者、助道無
【現代漢語翻譯】 現代漢語譯本： 『善男子！菩薩摩訶薩有十種智慧。是哪十種呢？一是、總持智；二是、別異智；三是、生滅智；四是、善不善智；五是、慧智；六是、攝智；七是、波羅蜜智（到達彼岸的智慧）；八是、大悲智；九是、教化眾生智；十是、不執著一切法智。善男子！這被稱為諸菩薩摩訶薩的十種智慧。』
『再次，善男子！諸菩薩摩訶薩有十種發心。是哪十種呢？一是、身發心，爲了使一切眾生的身業清凈；二是、口發心，爲了使一切眾生的口業清凈；三是、意發心，爲了使一切眾生的意業清凈；四是、內發心，以不虛妄分別一切眾生；五是、外發心，以對一切眾生平等行事；六是、智發心，以具足佛的智慧清凈；七是、清凈國土發心，以展示一切諸佛國土的功德莊嚴；八是、教化眾生髮心，以知曉一切煩惱的病和藥；九是、實發心，以成就定聚；十是、無為智滿足心發心，以不執著一切三界。善男子！這被稱為諸菩薩摩訶薩的十種發心。』
『再次，善男子！諸菩薩摩訶薩有十種修行。是哪十種呢？一是、波羅蜜行（到達彼岸的修行）；二是、攝事行；三是、慧行；四是、方便行；五是、大悲行；六是、求助慧法行；七是、求助智法行；八是、心清凈行；九是、觀諸諦行；十是、對於一切可愛不可愛的事物不貪著行。善男子！這被稱為諸菩薩摩訶薩的十種修行。』
『再次，善男子！諸菩薩摩訶薩有十一種無盡觀。是哪十一種呢？一是、身無盡觀；二是、事無盡觀；三是、煩惱無盡觀；四是、法無盡觀；五是、愛無盡觀；六是、見無盡觀；七是、助道無』
【English Translation】 English version: 『Good man! Bodhisattva-Mahasattvas have ten kinds of wisdom. What are the ten? First, retentive wisdom; second, distinctive wisdom; third, wisdom of arising and ceasing; fourth, wisdom of good and non-good; fifth, wisdom of discernment; sixth, wisdom of integration; seventh, wisdom of Paramita (wisdom of reaching the other shore); eighth, wisdom of great compassion; ninth, wisdom of teaching and transforming sentient beings; tenth, wisdom of non-attachment to all dharmas. Good man! These are called the ten kinds of wisdom of Bodhisattva-Mahasattvas.』
『Furthermore, good man! Bodhisattva-Mahasattvas have ten kinds of aspirations. What are the ten? First, aspiration for the body, to purify the bodily karma of all sentient beings; second, aspiration for speech, to purify the verbal karma of all sentient beings; third, aspiration for mind, to purify the mental karma of all sentient beings; fourth, inner aspiration, to not falsely discriminate all sentient beings; fifth, outer aspiration, to act equally towards all sentient beings; sixth, aspiration for wisdom, to be complete with the pure wisdom of the Buddha; seventh, aspiration for a pure land, to show the meritorious adornments of all Buddha lands; eighth, aspiration to teach and transform sentient beings, to know the diseases and medicines for all afflictions; ninth, true aspiration, to accomplish the assembly of samadhi; tenth, aspiration of a mind satisfied with unconditioned wisdom, to not be attached to all three realms. Good man! These are called the ten kinds of aspirations of Bodhisattva-Mahasattvas.』
『Furthermore, good man! Bodhisattva-Mahasattvas have ten kinds of practices. What are the ten? First, the practice of Paramita (practice of reaching the other shore); second, the practice of integration; third, the practice of discernment; fourth, the practice of skillful means; fifth, the practice of great compassion; sixth, the practice of seeking assistance in the Dharma of discernment; seventh, the practice of seeking assistance in the Dharma of wisdom; eighth, the practice of purifying the mind; ninth, the practice of contemplating the truths; tenth, the practice of not being attached to all things that are loved or unloved. Good man! These are called the ten kinds of practices of Bodhisattva-Mahasattvas.』
『Furthermore, good man! Bodhisattva-Mahasattvas have eleven kinds of inexhaustible contemplations. What are the eleven? First, inexhaustible contemplation of the body; second, inexhaustible contemplation of things; third, inexhaustible contemplation of afflictions; fourth, inexhaustible contemplation of dharmas; fifth, inexhaustible contemplation of love; sixth, inexhaustible contemplation of views; seventh, inexhaustible contemplation of assisting the path;』
盡觀；八者、取無盡觀；九者、不著無盡觀；十者、相應無盡觀；十一者、道場智性無盡觀。善男子！是名諸菩薩摩訶薩十一種無盡觀。
「複次，善男子！諸菩薩摩訶薩有十種對治法。何等為十？一者、對治慳貪心，雨布施雨故；二者、對治破戒心，身口意業三法清凈故；三者、對治瞋恚心，修行清凈大慈悲故；四者、對治懈怠心，求諸佛法無疲倦故；五者、對治不善覺觀心，得禪定解脫奮迅自在故；六者、對治愚癡心，生助決定慧方便法故；七者、對治諸煩惱心，生助道法故；八者、對治顛倒道，集實諦助道，生不顛倒道故；九者、對治不自在心，法時非時得自在故；十者、對治有我相，觀諸法無我故。善男子！是名諸菩薩摩訶薩十種對治法。
「複次，善男子！諸菩薩摩訶薩有十種寂靜地。何等為十？一者、身寂靜，以離三種身不善業故；二者、口寂靜，以清凈四種口業故；三者、心寂靜，以離三種意惡行故；四者、內寂靜，以不著自身故；五者、外境界寂靜，以不著一切法故；六者、智功德寂靜，以不著道故；七者、勝寂靜，以如實觀聖地故；八者、未來際寂靜，以彼岸慧助行故；九者、所行世事寂靜，以不誑一切眾生故；十者、不惜身心寂靜，以大慈悲心教化一切眾生故。善男子！是名諸菩薩
【現代漢語翻譯】 現代漢語譯本 盡觀：第八，取無盡觀；第九，不著無盡觀；第十，相應無盡觀；第十一，道場智性無盡觀。善男子！這被稱為諸菩薩摩訶薩（菩薩中的大菩薩）的十一種無盡觀。
『再者，善男子！諸菩薩摩訶薩有十種對治法。哪十種呢？第一，對治慳貪心，因為降下佈施之雨；第二，對治破戒心，因為身口意三業清凈；第三，對治瞋恚心，因為修行清凈的大慈悲；第四，對治懈怠心，因為尋求諸佛法沒有疲倦；第五，對治不善覺觀心，因為得到禪定解脫，奮迅自在；第六，對治愚癡心，因為生起幫助決定的智慧方便法；第七，對治諸煩惱心，因為生起幫助道法；第八，對治顛倒道，因為聚集真實諦助道，生起不顛倒道；第九，對治不自在心，因為在法時和非時都能得到自在；第十，對治有我相，因為觀察諸法無我。善男子！這被稱為諸菩薩摩訶薩的十種對治法。
『再者，善男子！諸菩薩摩訶薩有十種寂靜地。哪十種呢？第一，身寂靜，因為遠離三種身不善業；第二，口寂靜，因為清凈四種口業；第三，心寂靜，因為遠離三種意惡行；第四，內寂靜，因為不執著自身；第五，外境界寂靜，因為不執著一切法；第六，智功德寂靜，因為不執著道；第七，勝寂靜，因為如實觀察聖地；第八，未來際寂靜，因為以彼岸智慧幫助修行；第九，所行世事寂靜，因為不欺騙一切眾生；第十，不吝惜身心寂靜，因為以大慈悲心教化一切眾生。善男子！這被稱為諸菩薩
【English Translation】 English version Complete Contemplation; eighth, Taking Inexhaustible Contemplation; ninth, Non-attachment Inexhaustible Contemplation; tenth, Corresponding Inexhaustible Contemplation; eleventh, Bodhimanda (place of enlightenment) Wisdom-nature Inexhaustible Contemplation. Good man! These are called the eleven kinds of Inexhaustible Contemplations of the Bodhisattva-Mahasattvas (great bodhisattvas).
『Furthermore, good man! The Bodhisattva-Mahasattvas have ten kinds of antidotes. What are the ten? First, to counteract the mind of stinginess, because they rain the rain of giving; second, to counteract the mind of breaking precepts, because the three karmas of body, speech, and mind are pure; third, to counteract the mind of anger, because they cultivate pure great loving-kindness and compassion; fourth, to counteract the mind of laziness, because they seek all the Buddha-dharmas without weariness; fifth, to counteract the mind of unwholesome perceptions and thoughts, because they attain the samadhi (meditative absorption) of liberation, swiftly and freely; sixth, to counteract the mind of ignorance, because they generate expedient methods of wisdom that help determination; seventh, to counteract the minds of all afflictions, because they generate aids to the path; eighth, to counteract the inverted path, because they gather the aids to the real truth and generate the non-inverted path; ninth, to counteract the unfree mind, because they attain freedom at the right time and the wrong time for the Dharma; tenth, to counteract the notion of self, because they contemplate all dharmas as selfless. Good man! These are called the ten kinds of antidotes of the Bodhisattva-Mahasattvas.
『Furthermore, good man! The Bodhisattva-Mahasattvas have ten kinds of tranquil grounds. What are the ten? First, bodily tranquility, because they are apart from the three unwholesome karmas of the body; second, verbal tranquility, because they purify the four kinds of verbal karma; third, mental tranquility, because they are apart from the three kinds of evil mental actions; fourth, inner tranquility, because they are not attached to themselves; fifth, outer realm tranquility, because they are not attached to all dharmas; sixth, wisdom-merit tranquility, because they are not attached to the path; seventh, supreme tranquility, because they truly contemplate the holy ground; eighth, future-limit tranquility, because they use the wisdom of the other shore to aid practice; ninth, tranquility in worldly affairs, because they do not deceive all sentient beings; tenth, tranquility of not cherishing body and mind, because they teach and transform all sentient beings with great loving-kindness and compassion. Good man! These are called the Bodhisattva
摩訶薩十種寂靜地。
「複次，善男子！諸菩薩摩訶薩如實修行得菩提，非不如實修行得菩提。善男子！云何名為諸菩薩摩訶薩如實修行？善男子！如實修行者如說能行故，不如實修行者但有言說，不能如實修行故。
「複次，善男子！諸菩薩摩訶薩復有二種如實修行。何等為二？一者、智如實修行道；二者、斷如實修行道。善男子！是名諸菩薩摩訶薩二種如實修行。
「複次，善男子！諸菩薩摩訶薩復有二種如實修行。何等為二？一者、調伏自身如實修行；二者、教化眾生如實修行。善男子！是名諸菩薩摩訶薩二種如實修行。
「複次，善男子！諸菩薩摩訶薩復有二種如實修行。何等為二？一者、功用智如實修行；二者、無功用智如實修行。善男子！是名諸菩薩摩訶薩二種如實修行。
「複次，善男子！諸菩薩摩訶薩復有二種如實修行。何等為二？一者、善知分別諸地如實修行；二者、善知諸地無差別方便如實修行。善男子！是名諸菩薩摩訶薩二種如實修行。
「複次，善男子！諸菩薩摩訶薩復有二種如實修行。何等為二？一者、離諸地過如實修行；二者、善知地地轉方便如實修行。善男子！是名諸菩薩摩訶薩二種如實修行。
「複次，善男子！諸菩薩摩訶薩復有二種
【現代漢語翻譯】 現代漢語譯本： 摩訶薩（Mahasattva，大菩薩）的十種寂靜地。
『再者，善男子！諸位菩薩摩訶薩如實地修行才能證得菩提（Bodhi，覺悟），不如實地修行則不能證得菩提。善男子！什麼叫做諸位菩薩摩訶薩如實修行呢？善男子！如實修行的人能夠按照所說的去實行，不如實修行的人只是口頭上說說，不能真正地如實修行。』
『再者，善男子！諸位菩薩摩訶薩還有兩種如實修行。哪兩種呢？一是智慧如實修行道；二是斷除煩惱如實修行道。善男子！這叫做諸位菩薩摩訶薩的兩種如實修行。』
『再者，善男子！諸位菩薩摩訶薩還有兩種如實修行。哪兩種呢？一是調伏自身如實修行；二是教化眾生如實修行。善男子！這叫做諸位菩薩摩訶薩的兩種如實修行。』
『再者，善男子！諸位菩薩摩訶薩還有兩種如實修行。哪兩種呢？一是功用智如實修行；二是無功用智如實修行。善男子！這叫做諸位菩薩摩訶薩的兩種如實修行。』
『再者，善男子！諸位菩薩摩訶薩還有兩種如實修行。哪兩種呢？一是善於分別諸地如實修行；二是善於瞭解諸地沒有差別，以方便法如實修行。善男子！這叫做諸位菩薩摩訶薩的兩種如實修行。』
『再者，善男子！諸位菩薩摩訶薩還有兩種如實修行。哪兩種呢？一是遠離諸地的過失如實修行；二是善於瞭解各個地的轉化方便如實修行。善男子！這叫做諸位菩薩摩訶薩的兩種如實修行。』
『再者，善男子！諸位菩薩摩訶薩還有兩種
【English Translation】 English version: The ten kinds of silent grounds of a Mahasattva (great being).
'Furthermore, good man! All Bodhisattva Mahasattvas (great Bodhisattvas) attain Bodhi (enlightenment) through true practice, and not through untrue practice. Good man! What is called the true practice of all Bodhisattva Mahasattvas? Good man! Those who practice truly are able to act according to what is said, while those who do not practice truly only have words but cannot truly practice.'
'Furthermore, good man! All Bodhisattva Mahasattvas also have two kinds of true practice. What are the two? First, the true practice of the path of wisdom; second, the true practice of the path of cutting off afflictions. Good man! These are called the two kinds of true practice of all Bodhisattva Mahasattvas.'
'Furthermore, good man! All Bodhisattva Mahasattvas also have two kinds of true practice. What are the two? First, the true practice of subduing oneself; second, the true practice of teaching and transforming sentient beings. Good man! These are called the two kinds of true practice of all Bodhisattva Mahasattvas.'
'Furthermore, good man! All Bodhisattva Mahasattvas also have two kinds of true practice. What are the two? First, the true practice of effortful wisdom; second, the true practice of effortless wisdom. Good man! These are called the two kinds of true practice of all Bodhisattva Mahasattvas.'
'Furthermore, good man! All Bodhisattva Mahasattvas also have two kinds of true practice. What are the two? First, the true practice of skillfully distinguishing the various grounds; second, the true practice of skillfully understanding that the various grounds have no difference, using expedient means. Good man! These are called the two kinds of true practice of all Bodhisattva Mahasattvas.'
'Furthermore, good man! All Bodhisattva Mahasattvas also have two kinds of true practice. What are the two? First, the true practice of being apart from the faults of the various grounds; second, the true practice of skillfully understanding the expedient means of the transformation of each ground. Good man! These are called the two kinds of true practice of all Bodhisattva Mahasattvas.'
'Furthermore, good man! All Bodhisattva Mahasattvas also have two kinds of'
如實修行。何等為二？一者、能說聲聞、辟支佛地如實修行；二者、善知佛菩提不退轉方便如實修行。善男子！是名諸菩薩摩訶薩二種如實修行。
「善男子！諸菩薩摩訶薩有如是等無量無邊如實修行，諸菩薩摩訶薩應如是學如實修行；諸菩薩摩訶薩若能如是如實修行者，速得阿耨多羅三藐三菩提，不以為難。」
爾時，佛贊文殊師利法王子言：「善哉，善哉！文殊師利！汝今善能為諸菩薩摩訶薩說本業道，誠如汝所說。」
說是法時，十千菩薩得無生法忍。文殊師利法王子等，一切世間天、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。
伽耶山頂經
【現代漢語翻譯】 現代漢語譯本： 如實修行。什麼是二種如實修行呢？第一種是，能夠依聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，不依師教，自己覺悟的修行者）的境界如實修行；第二種是，善於瞭解佛菩提（Buddha-bodhi，佛的智慧）不退轉的方便法門，並如實修行。善男子！這被稱為諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的兩種如實修行。
善男子！諸位菩薩摩訶薩有如此等等無量無邊的如實修行，諸位菩薩摩訶薩應當這樣學習如實修行；諸位菩薩摩訶薩如果能夠這樣如實修行，就能迅速證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），不會覺得困難。
當時，佛讚歎文殊師利（Mañjuśrī）法王子說：『好啊，好啊！文殊師利！你現在善於為諸位菩薩摩訶薩宣說本業道，確實如你所說。』
在宣說這部經時，一萬位菩薩證得了無生法忍（anutpāda-dharma-kṣānti，對諸法不生不滅的真理的證悟）。文殊師利法王子等，以及一切世間的天（Deva，天神）、人（Manushya，人類）、阿修羅（Asura，一種神道）等，聽聞佛所說，都非常歡喜，信受奉行。
《伽耶山頂經》
【English Translation】 English version: Practicing truthfully. What are the two kinds of truthful practice? The first is to be able to truthfully practice according to the realm of Śrāvakas (hearers, disciples who practice by listening to the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas, those who attain enlightenment on their own without a teacher); the second is to be skilled in understanding the expedient means for non-regression in Buddha-bodhi (the wisdom of the Buddha) and to practice truthfully. Good men! These are called the two kinds of truthful practice of the Bodhisattva-mahāsattvas (great Bodhisattvas).
Good men! The Bodhisattva-mahāsattvas have such immeasurable and boundless truthful practices, and the Bodhisattva-mahāsattvas should learn truthful practice in this way; if the Bodhisattva-mahāsattvas can practice truthfully in this way, they will quickly attain Anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment) and will not find it difficult.
At that time, the Buddha praised the Dharma Prince Mañjuśrī (Manjushri): 'Excellent, excellent! Mañjuśrī! You are now skilled in expounding the fundamental path of action for the Bodhisattva-mahāsattvas, and it is indeed as you have said.'
When this Dharma was being expounded, ten thousand Bodhisattvas attained the anutpāda-dharma-kṣānti (the patient acceptance of the non-arising of all dharmas). The Dharma Prince Mañjuśrī and all the Devas (gods), Manushyas (humans), Asuras (demigods), and others in the entire world, hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced it accordingly.
The Sutra of the Summit of Mount Gayā