T14n0466_佛說象頭精舍經
大正藏第 14 冊 No. 0466 佛說象頭精舍經
No. 466 [Nos. 464, 465, 467]
佛說象頭精舍經
隋天竺三藏毗尼多流支譯
如是我聞：
一時婆伽婆住伽耶城象頭精舍。
爾時，如來成佛未久，與大比丘眾滿足千人——皆是過去往昔螺髻仙人，所作已辦，棄捨重擔，久離生死，盡諸煩惱，平等空慧，正受智心，一切覺知，到于彼岸，皆阿羅漢——復與無量大菩薩摩訶薩眾俱。
爾時，世尊獨坐思惟，入諸三昧，遍觀法界，自覺成道——具一切智，所作已訖，棄諸重擔，度生死流，舍離慳貪，拔三毒刺，盡諸渴愛，集大法船，擊大法鼓，吹大法䗍，建大法幢，已斷生死——演說正法：
「閉諸惡趣，開善道門，永離惡土，游諸凈國。我觀彼法，誰修菩提、誰得菩提、誰欲得者？過去、現在、及以未來，誰之所證？為是身得、為心得乎？
「若以身得，是身無知，猶如草木、沙礫、墻壁，無所覺知。四大和合，父母所生，常須飲食、衣服、澡浴、摩拭，終歸敗壞，是磨滅法。是菩提者，但有空名，而無實相，無聲、無色、無成、無見、無入、無知、無去、無來，如是等法，亦無繫縛。能過諸法，超出三界，無
【現代漢語翻譯】 現代漢語譯本 《佛說象頭精舍經》
隋朝天竺三藏毗尼多流支譯
我是這樣聽說的：
一時，婆伽婆（Bhagavan，世尊）住在伽耶城（Gaya）的象頭精舍。
那時，如來成佛不久，與一千位大比丘眾在一起——他們都是過去往昔的螺髻仙人，已經完成了該做的事，放下了沉重的負擔，長久地脫離了生死輪迴，斷盡了各種煩惱，擁有平等空性的智慧，以正直的心接受智慧，一切都覺知，到達了彼岸，都是阿羅漢——又與無量的大菩薩摩訶薩眾在一起。
那時，世尊獨自靜坐思惟，進入各種三昧（Samadhi，禪定），普遍地觀察法界，自覺已經成道——具備一切智慧，已經完成了該做的事，放下了各種沉重的負擔，度過了生死之流，捨棄了慳吝貪婪，拔除了貪嗔癡三毒之刺，斷盡了各種渴愛，聚集了大法船，敲擊大法鼓，吹響大法螺，樹立大法幢，已經斷絕了生死——演說正法：
『關閉各種惡趣之門，開啟通往善道的門徑，永遠離開惡劣的國土，遊歷各種清凈的佛國。我觀察這種法，誰修習菩提（Bodhi，覺悟）、誰證得菩提、誰想要證得菩提？過去、現在以及未來，是誰所證得的？是通過身體證得的，還是通過心證得的？』
『如果是通過身體證得的，這身體沒有知覺，就像草木、沙礫、墻壁一樣，沒有絲毫的覺知。由地、水、火、風四大元素和合而成，由父母所生，經常需要飲食、衣服、洗澡、按摩擦拭，最終歸於敗壞，是會磨滅的法。這菩提，只有空洞的名號，而沒有真實的相狀，沒有聲音、沒有顏色、沒有成就、沒有可見之處、沒有進入之處、沒有知覺、沒有來處、沒有去處，像這樣的法，也沒有任何繫縛。能夠超越各種法，超出三界（欲界、色界、無色界），沒有……』
【English Translation】 English version The Buddha Speaks of the Elephant Head Temple Sutra
Translated by Tripitaka Vinītadeva of India during the Sui Dynasty
Thus have I heard:
At one time, the Bhagavan (World-Honored One) was dwelling at the Elephant Head Temple in the city of Gaya.
At that time, the Tathagata (Thus Come One) had not long attained Buddhahood, and was with a great assembly of Bhikshus (monks), a full thousand in number—all of whom were former spiral-髻(jì) hair immortals of the past, who had accomplished what needed to be done, abandoned their heavy burdens, long departed from birth and death, exhausted all afflictions, possessed equal and empty wisdom, rightly received the mind of wisdom, were all-knowing, had reached the other shore, and were all Arhats (worthy ones)—and also with a countless great assembly of Bodhisattva Mahasattvas (great enlightened beings).
At that time, the World-Honored One sat alone in contemplation, entered into various Samadhis (meditative states), universally observed the Dharma Realm, and realized enlightenment on his own—possessing all wisdom, having accomplished what needed to be done, abandoning all heavy burdens, crossing the stream of birth and death, relinquishing stinginess and greed, uprooting the three poisonous thorns (greed, hatred, delusion), exhausting all thirsting desires, assembling the great Dharma boat, striking the great Dharma drum, blowing the great Dharma conch, erecting the great Dharma banner, having severed birth and death—expounding the Proper Dharma:
'Closing the gates of all evil destinies, opening the gates to the paths of goodness, forever departing from evil lands, traveling to all pure lands. I observe this Dharma, who cultivates Bodhi (enlightenment), who attains Bodhi, who desires to attain it? In the past, present, and future, by whom is it attained? Is it attained by the body, or is it attained by the mind?'
'If it is attained by the body, this body is without knowledge, like grass, trees, gravel, and walls, without any awareness. It is composed of the four great elements (earth, water, fire, wind), born of parents, constantly requiring food, clothing, bathing, and rubbing, ultimately returning to decay, being a Dharma of annihilation. This Bodhi is but an empty name, without any real form, without sound, without color, without accomplishment, without visibility, without entry, without knowledge, without coming, without going, such Dharmas as these are also without any binding. It is able to surpass all Dharmas, transcend the three realms (desire realm, form realm, formless realm), without...'
見、無聞、無我我所、無作者、無處所、無窟宅、無取、無著、無出、無入、無愿、無住、無相、無貌、無彼、無此、無示，猶如幻化。以十二因緣生，無處所、不可見、離相，如虛空現，寂靜，無聲、無響、無文、無字、亦無言說。如是知者，是名菩提。
「若以心得，是心無定，猶如幻化，皆因過去妄想業生，無形、無執，猶如虛空。菩提者，無有處所，非過去、非未來、非現在，一切法空。雖復言說，有名無實，是無為法，空、無相、無作、非有、非無、非可示現、無說、無聞。夫菩提者，非過去得、非未來得、非現在得，亦不離三世得，無相、非作、非不作，若能如是覺了三世法者，即是菩提。」
爾時，文殊師利童子白佛言：「世尊！若無相是菩提者，今善男子、善女人等，因何而住，得成菩提？」
佛告文殊師利：「諸菩薩等學菩提者，應如是住。」
文殊師利白佛言：「世尊！諸菩薩等應云何住？」
佛告文殊師利：「夫菩提者，超出三界，越于言說，離諸文字，無有住處。複次，文殊師利！菩薩摩訶薩住無所住，是住菩提；住無執著，是住菩提；住于空法，是住菩提；住於法性，是住菩提；住一切法無有體相，是住菩提；住無量信，是住菩提；住無增減，是住菩提；
【現代漢語翻譯】 現代漢語譯本： （菩提）不可見、不可聞、沒有『我』和『我所』（認為屬於我的東西）、沒有作者（創造者）、沒有處所、沒有住所、沒有執取、沒有執著、沒有出離、沒有進入、沒有願望、沒有停留、沒有形相、沒有外貌、沒有『那個』、沒有『這個』、沒有指示，就像幻化一樣。它由十二因緣生起，沒有處所、不可見、脫離形相，如同虛空顯現，寂靜，沒有聲音、沒有響動、沒有文字、沒有字句、也沒有言語表達。像這樣認知，就叫做菩提（Enlightenment）。 『如果用心去尋求，這心沒有定性，就像幻化一樣，都是因為過去虛妄的念想行為產生，沒有形狀、沒有執著，就像虛空一樣。菩提（Enlightenment）是沒有處所的，不是過去、不是未來、不是現在，一切法都是空性的。即使有言語表達，也只是有名無實，這是無為法，空性、無相、無作、非有、非無、不可指示顯現、無法言說、無法聽聞。菩提（Enlightenment），不是過去可以得到的、不是未來可以得到的、不是現在可以得到的，也不脫離這三世而可以得到，無相、非造作、非不造作，如果能夠這樣覺悟瞭解三世法，那就是菩提（Enlightenment）。』 這時，文殊師利童子（Manjushri Bodhisattva）問佛說：『世尊！如果無相就是菩提（Enlightenment），那麼善男子、善女人等，應該依靠什麼而安住，才能成就菩提（Enlightenment）呢？』 佛告訴文殊師利（Manjushri）說：『那些學習菩提（Enlightenment）的菩薩們，應該這樣安住。』 文殊師利（Manjushri）問佛說：『世尊！那些菩薩們應該如何安住呢？』 佛告訴文殊師利（Manjushri）說：『菩提（Enlightenment）超越三界，超越言語表達，脫離一切文字，沒有安住之處。再者，文殊師利（Manjushri）！菩薩摩訶薩安住在無所安住之處，這就是安住于菩提（Enlightenment）；安住在沒有執著之處，這就是安住于菩提（Enlightenment）；安住在空性之法中，這就是安住于菩提（Enlightenment）；安住在法性之中，這就是安住于菩提（Enlightenment）；安住在一切法沒有自體和形相之中，這就是安住于菩提（Enlightenment）；安住在無量的信心之中，這就是安住于菩提（Enlightenment）；安住在沒有增減之中，這就是安住于菩提（Enlightenment）；』
【English Translation】 English version: Unseen, unheard, without 'I' or 'mine' (things considered belonging to me), without an author (creator), without a place, without a dwelling, without grasping, without attachment, without exit, without entry, without wishes, without abiding, without form, without appearance, without 'that,' without 'this,' without indication, like an illusion. It arises from the Twelve Nidanas (Twelve links of dependent origination), without a place, invisible, detached from form, like space appearing, tranquil, without sound, without echo, without writing, without words, and without speech. To know thus is called Bodhi (Enlightenment). 'If one seeks with the mind, this mind is unstable, like an illusion, all arising from past deluded thoughts and actions, without shape, without attachment, like space. Bodhi (Enlightenment) has no place, not in the past, not in the future, not in the present; all dharmas are empty. Even if there is speech, it is only in name, without substance; it is unconditioned dharma, emptiness, without form, without action, neither existent nor nonexistent, not able to be shown, without speaking, without hearing. Bodhi (Enlightenment) is not obtained in the past, not obtained in the future, not obtained in the present, nor is it obtained apart from the three times; without form, non-created, non-uncreated. If one can thus awaken to and understand the dharmas of the three times, that is Bodhi (Enlightenment).' At that time, Manjushri Bodhisattva asked the Buddha, 'World Honored One! If formlessness is Bodhi (Enlightenment), then where should good men and good women abide in order to attain Bodhi (Enlightenment)?' The Buddha told Manjushri (Manjushri Bodhisattva), 'Those Bodhisattvas who study Bodhi (Enlightenment) should abide thus.' Manjushri (Manjushri Bodhisattva) asked the Buddha, 'World Honored One! How should those Bodhisattvas abide?' The Buddha told Manjushri (Manjushri Bodhisattva), 'Bodhi (Enlightenment) transcends the three realms, surpasses speech, is apart from all writing, and has no abiding place. Furthermore, Manjushri (Manjushri Bodhisattva)! A Bodhisattva-Mahasattva abides in non-abiding; this is abiding in Bodhi (Enlightenment). Abiding in non-attachment; this is abiding in Bodhi (Enlightenment). Abiding in the Dharma of emptiness; this is abiding in Bodhi (Enlightenment). Abiding in the Dharma-nature; this is abiding in Bodhi (Enlightenment). Abiding in the fact that all dharmas have no substance or form; this is abiding in Bodhi (Enlightenment). Abiding in immeasurable faith; this is abiding in Bodhi (Enlightenment). Abiding in non-increase and non-decrease; this is abiding in Bodhi (Enlightenment).'
住無異念，是住菩提；住如映象、如空谷響、如水中月、如熱時焰，文殊師利！住如是等法，是住菩提。」
爾時，凈光焰天子白文殊師利童子言：「云何修行？以何等業是菩薩行？」
文殊師利言：「天子！于諸眾生起大慈心，是菩薩行。」
天子復白文殊師利：「諸菩薩等云何修行，起大慈心？」
文殊師利言：「天子！無諂誑心，是菩薩大慈。」
天子復白文殊師利：「云何修行，得無諂誑？」
文殊師利言：「天子！於一切眾生起平等心，是無諂誑，諸菩薩等應如是學。」
天子復白文殊師利：「菩薩摩訶薩云何修行，於一切眾生起平等心？」
文殊師利言：「無彼、無此、無諸異見，是平等行，諸菩薩等應如是學。」
天子復白文殊師利：「菩薩摩訶薩復云何修無彼、無此、無諸異見，於一切眾生起平等行？」
文殊師利言：「天子！善念恭敬，無彼、無此、無諸異見及平等法，諸菩薩等應如是修。」
天子復白文殊師利：「菩薩摩訶薩善念恭敬，乃至無彼、無此、無諸異見，因何而起？」
文殊師利言：「天子！善念恭敬，因發菩提心，諸菩薩等應如是學。」
天子復白文殊師利：「菩提心者因何而起？」
文
【現代漢語翻譯】 現代漢語譯本： '安住于沒有差異的念頭，這就是安住于菩提（bodhi，覺悟）；安住于如映象、如空谷迴響、如水中月、如熱季陽焰的境界，文殊師利（Manjushri）！像這樣安住于這些法，就是安住于菩提。'
當時，凈光焰天子問文殊師利童子：'如何修行？以什麼樣的行為才是菩薩（Bodhisattva）的修行？'
文殊師利說：'天子！對於一切眾生生起大慈悲心，這就是菩薩的修行。'
天子又問文殊師利：'各位菩薩如何修行，才能生起大慈悲心？'
文殊師利說：'天子！沒有諂媚欺騙的心，這就是菩薩的大慈悲。'
天子又問文殊師利：'如何修行，才能得到沒有諂媚欺騙的心？'
文殊師利說：'天子！對於一切眾生生起平等心，這就是沒有諂媚欺騙，各位菩薩應該這樣學習。'
天子又問文殊師利：'菩薩摩訶薩（Bodhisattva-Mahasattva）如何修行，才能對於一切眾生生起平等心？'
文殊師利說：'沒有彼、沒有此、沒有各種不同的見解，這就是平等行，各位菩薩應該這樣學習。'
天子又問文殊師利：'菩薩摩訶薩又如何修沒有彼、沒有此、沒有各種不同的見解，才能對於一切眾生生起平等行？'
文殊師利說：'天子！以善良的念頭恭敬對待一切，沒有彼、沒有此、沒有各種不同的見解以及平等法，各位菩薩應該這樣修。'
天子又問文殊師利：'菩薩摩訶薩以善良的念頭恭敬對待一切，乃至沒有彼、沒有此、沒有各種不同的見解，是因什麼而生起的？'
文殊師利說：'天子！善良的念頭和恭敬，是因為發起菩提心，各位菩薩應該這樣學習。'
天子又問文殊師利：'菩提心（bodhicitta）是因為什麼而生起的？'
【English Translation】 English version: 'Dwelling without differing thoughts is dwelling in Bodhi (bodhi, enlightenment); dwelling as in a mirror image, as in an echo in an empty valley, as in the moon in water, as in a mirage in hot weather, Manjushri (Manjushri)! Dwelling in such dharmas is dwelling in Bodhi.'
At that time, the Pure Light Flame Deva (celestial being) said to Manjushri Kumara (youth): 'How does one practice? What kind of action is the practice of a Bodhisattva (Bodhisattva)?'
Manjushri said: 'Deva! To generate great compassion towards all sentient beings is the practice of a Bodhisattva.'
The Deva again asked Manjushri: 'How do Bodhisattvas practice to generate great compassion?'
Manjushri said: 'Deva! Having no deceitful or fraudulent mind is the great compassion of a Bodhisattva.'
The Deva again asked Manjushri: 'How does one practice to attain a mind free from deceit and fraud?'
Manjushri said: 'Deva! To generate an equal mind towards all sentient beings is to be free from deceit and fraud. Bodhisattvas should learn in this way.'
The Deva again asked Manjushri: 'How does a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) practice to generate an equal mind towards all sentient beings?'
Manjushri said: 'Without 'that,' without 'this,' without differing views, this is equal practice. Bodhisattvas should learn in this way.'
The Deva again asked Manjushri: 'How does a Bodhisattva-Mahasattva further cultivate the absence of 'that,' the absence of 'this,' and the absence of differing views, in order to generate equal practice towards all sentient beings?'
Manjushri said: 'Deva! With virtuous thoughts and respect, without 'that,' without 'this,' without differing views, and with equal dharma, Bodhisattvas should cultivate in this way.'
The Deva again asked Manjushri: 'The virtuous thoughts and respect of a Bodhisattva-Mahasattva, even to the point of having no 'that,' no 'this,' and no differing views, from what do they arise?'
Manjushri said: 'Deva! Virtuous thoughts and respect arise from generating the Bodhi-mind (bodhicitta), Bodhisattvas should learn in this way.'
The Deva again asked Manjushri: 'From what does the Bodhi-mind (bodhicitta) arise?'
殊師利言：「天子！菩提心者，從六波羅蜜起。」
天子復白文殊師利：「六波羅蜜從何而起？」
文殊師利言：「天子！從方便智慧起。」
天子復白文殊師利：「菩薩摩訶薩方便智慧，從何而起？」
文殊師利言：「天子！方便智慧，從不放逸起。」
天子復白文殊師利：「不放逸者復從何起？」
文殊師利言：「天子！不放逸者，從修三善業起。」
天子復問：「修三善業，因何而起？」
文殊師利言：「天子！從修十善業起。」
天子復問：「修十善業，因何而起？」
文殊師利言：「天子！從善攝身、口、意起。」
天子復問文殊師利：「此三善業，復因何起？」
文殊師利言：「從善思惟起。」
天子復問：「善思惟者，因何而起？」
文殊師利言：「從善思觀行起。」
天子復問：「善思觀行，因何而起？」
文殊師利言：「從憶持不忘起。」
天子復問：「憶持不忘，有幾種心？以何因緣，而得果報？」
文殊師利言：「天子！菩薩摩訶薩有四種發心，從因得果。何等為四？一者、初發心，二者、繫念修行，三者、不退，四者、與善同生。因初發心，而得繫念；因修繫念，得不退
【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩說：『天子！菩提心（bodhicitta，覺悟之心）是從六波羅蜜（six pāramitās，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）生起的。』 天子又問文殊師利菩薩：『六波羅蜜是從哪裡生起的呢？』 文殊師利菩薩說：『天子！是從方便智慧（upāya-prajñā，善巧方便和智慧）生起的。』 天子又問文殊師利菩薩：『菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的方便智慧，是從哪裡生起的呢？』 文殊師利菩薩說：『天子！方便智慧，是從不放逸（apramāda，精進不懈）生起的。』 天子又問文殊師利菩薩：『不放逸又是從哪裡生起的呢？』 文殊師利菩薩說：『天子！不放逸，是從修三善業（three good karmas，三種善的行為，即身、口、意三方面的善行）生起的。』 天子又問：『修三善業，是因為什麼而生起的呢？』 文殊師利菩薩說：『天子！是從修十善業（ten good karmas，十種善的行為，即不殺生、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）生起的。』 天子又問：『修十善業，是因為什麼而生起的呢？』 文殊師利菩薩說：『天子！是從善於攝持身、口、意（body, speech, and mind，行為、言語和思想）生起的。』 天子又問文殊師利菩薩：『這三種善業，又是因為什麼而生起的呢？』 文殊師利菩薩說：『從善於思惟（good contemplation，良好的思考）生起的。』 天子又問：『善於思惟，是因為什麼而生起的呢？』 文殊師利菩薩說：『從善於思觀修行（good contemplation and practice，良好的思考、觀察和修行）生起的。』 天子又問：『善於思觀修行，是因為什麼而生起的呢？』 文殊師利菩薩說：『從憶持不忘（mindfulness and non-forgetfulness，保持正念，不忘記）生起的。』 天子又問：『憶持不忘，有幾種心？以什麼因緣，而得到果報？』 文殊師利菩薩說：『天子！菩薩摩訶薩有四種發心，從因而得果。哪四種呢？第一是初發心（initial aspiration，最初的發心），第二是繫念修行（continuous mindfulness and practice，持續的專注和修行），第三是不退（non-regression，不退轉），第四是與善同生（arising together with goodness，與善念一同生起）。因為最初的發心，而能夠持續專注；因為修習持續專注，而能夠不退轉。
【English Translation】 English version Mañjuśrī said: 'Prince! The Bodhicitta (bodhicitta, the mind of enlightenment) arises from the Six Pāramitās (six pāramitās, the six perfections: generosity, morality, patience, diligence, concentration, and wisdom).' The prince then asked Mañjuśrī: 'From where do the Six Pāramitās arise?' Mañjuśrī said: 'Prince! They arise from skillful means and wisdom (upāya-prajñā, skillful means and wisdom).' The prince then asked Mañjuśrī: 'From where do the Bodhisattva-Mahāsattva's (bodhisattva-mahāsattva, great bodhisattva) skillful means and wisdom arise?' Mañjuśrī said: 'Prince! Skillful means and wisdom arise from non-negligence (apramāda, diligence).' The prince then asked Mañjuśrī: 'From where does non-negligence arise?' Mañjuśrī said: 'Prince! Non-negligence arises from cultivating the three good karmas (three good karmas, good actions of body, speech, and mind).' The prince then asked: 'From what does the cultivation of the three good karmas arise?' Mañjuśrī said: 'Prince! It arises from cultivating the ten good karmas (ten good karmas, the ten virtuous actions: abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views).' The prince then asked: 'From what does the cultivation of the ten good karmas arise?' Mañjuśrī said: 'Prince! It arises from well-guarding body, speech, and mind (body, speech, and mind).' The prince then asked Mañjuśrī: 'From what do these three good karmas arise?' Mañjuśrī said: 'From good contemplation (good contemplation) arises.' The prince then asked: 'From what does good contemplation arise?' Mañjuśrī said: 'It arises from good contemplation and practice (good contemplation and practice).' The prince then asked: 'From what does good contemplation and practice arise?' Mañjuśrī said: 'It arises from mindfulness and non-forgetfulness (mindfulness and non-forgetfulness).' The prince then asked: 'What kinds of minds are there in mindfulness and non-forgetfulness? By what causes and conditions does one obtain the result?' Mañjuśrī said: 'Prince! Bodhisattva-Mahāsattvas have four kinds of initial aspirations, from which they obtain results. What are the four? First, initial aspiration (initial aspiration), second, continuous mindfulness and practice (continuous mindfulness and practice), third, non-regression (non-regression), and fourth, arising together with goodness (arising together with goodness). Because of the initial aspiration, one is able to maintain continuous mindfulness; because of cultivating continuous mindfulness, one is able to not regress.'
轉；因不退轉，與善同生。
「複次，天子！初發心者，猶如種子種之良田；繫念修行，猶如苗生；修行不退，猶如莖、干、枝葉增長；與善同生，猶如華果結實、成熟。發心、繫念修行、不退、與善同生，亦復如是。
「複次，天子！初發心人，猶如車匠，善知眾木；繼念修行，猶如合木；修行不退，猶如車成；與善同生，猶如載用。發心、繼念修行、不退、與善同生，亦復如是。
「複次，天子！初發心者，猶如初月；繼念修行，如五日月、乃至七日月；修行不退，如十日月；與善同生，如十四日月；如來智慧滿足、無缺，如十五日月。發心、繼念修行、不退、與善同生，亦復如是。
「複次，天子！初發心人，過聲聞地；第二發心，過辟支佛地；第三發心，過不定地；第四發心，得於定地。
「複次，天子！如惡、啊等音，悉是一切字之根本，初發心者，亦復如是，悉是一切善之根本；如學文字，得少分智，繼念修行，亦復如是；得少分智，猶如算師總計無量，知其分齊，不退轉心，亦復如是；知心不退，譬如有人明解經論，與善同生，善心明瞭，亦復如是。
「複次，天子！初發心者，繼念善因；第二發心，繼念智慧；第三發心，繼念禪定；第四發心，繼念于果。
【現代漢語翻譯】 現代漢語譯本 轉：因為不退轉，所以與善法一同增長。
『再者，天子！最初發菩提心的人，就像將種子種在肥沃的田地裡；持續繫念修行，就像幼苗生長；修行不退轉，就像莖、干、枝葉不斷增長；與善法一同增長，就像開花結果，果實成熟。發菩提心、持續繫念修行、不退轉、與善法一同增長，也是如此。』
『再者，天子！最初發菩提心的人，就像車匠，善於識別各種木材；持續繫念修行，就像組合木材；修行不退轉，就像車子製成；與善法一同增長，就像車子可以載物使用。發菩提心、持續繫念修行、不退轉、與善法一同增長，也是如此。』
『再者，天子！最初發菩提心的人，就像新月；持續繫念修行，就像農曆初五、初六、甚至初七的月亮；修行不退轉，就像農曆初十的月亮；與善法一同增長，就像農曆十四的月亮；如來的智慧圓滿無缺，就像農曆十五的滿月。發菩提心、持續繫念修行、不退轉、與善法一同增長，也是如此。』
『再者，天子！最初發菩提心的人，超越了聲聞乘的境界；第二次發菩提心，超越了辟支佛乘的境界；第三次發菩提心，超越了不定地；第四次發菩提心，證得了定地。』
『再者，天子！就像『惡』（A）、『啊』（Ā）等音，是一切文字的根本，最初發菩提心的人，也是如此，是一切善法的根本；就像學習文字，獲得少許智慧，持續繫念修行，也是如此；獲得少許智慧，就像算術師能夠總計無量的事物，知道它們的界限，不退轉的心，也是如此；知道心不退轉，譬如有人精通經論，與善法一同增長，善心明瞭，也是如此。』
『再者，天子！最初發菩提心的人，持續繫念善因；第二次發菩提心，持續繫念智慧；第三次發菩提心，持續繫念禪定；第四次發菩提心，持續繫念果報。』
【English Translation】 English version Turning; because of non-retrogression, it grows together with goodness.
『Furthermore, O son of the gods! The one who initially generates the Bodhi mind is like sowing seeds in a fertile field; continuous mindfulness and practice are like the sprouting of seedlings; non-retrogression in practice is like the growth of stems, trunks, branches, and leaves; growing together with goodness is like the blossoming and bearing of fruit, and the ripening of fruit. Generating the Bodhi mind, continuous mindfulness and practice, non-retrogression, and growing together with goodness are also like this.』
『Furthermore, O son of the gods! The one who initially generates the Bodhi mind is like a cartwright, skilled in knowing various kinds of wood; continuous mindfulness and practice are like joining wood together; non-retrogression in practice is like the completion of a cart; growing together with goodness is like the cart being used for carrying things. Generating the Bodhi mind, continuous mindfulness and practice, non-retrogression, and growing together with goodness are also like this.』
『Furthermore, O son of the gods! The one who initially generates the Bodhi mind is like the new moon; continuous mindfulness and practice are like the moon on the fifth, sixth, or even seventh day of the lunar month; non-retrogression in practice is like the moon on the tenth day of the lunar month; growing together with goodness is like the moon on the fourteenth day of the lunar month; the Tathagata』s (如來) wisdom is complete and without lack, like the full moon on the fifteenth day of the lunar month. Generating the Bodhi mind, continuous mindfulness and practice, non-retrogression, and growing together with goodness are also like this.』
『Furthermore, O son of the gods! The one who initially generates the Bodhi mind surpasses the stage of the Śrāvakas (聲聞); the second generation of the Bodhi mind surpasses the stage of the Pratyekabuddhas (辟支佛); the third generation of the Bodhi mind surpasses the stage of uncertainty; the fourth generation of the Bodhi mind attains the stage of certainty.』
『Furthermore, O son of the gods! Just as the sounds 『A』 (惡) and 『Ā』 (啊) are the root of all letters, so too is the initial generation of the Bodhi mind the root of all goodness; just as learning letters leads to a small amount of wisdom, so too is continuous mindfulness and practice; gaining a small amount of wisdom is like an accountant who can calculate immeasurable things and know their limits, so too is the non-retrogressing mind; knowing that the mind does not retrogress is like someone who clearly understands the scriptures and treatises, and growing together with goodness is like the clarity of a good mind.『
『Furthermore, O son of the gods! The one who initially generates the Bodhi mind continuously contemplates good causes; the second generation of the Bodhi mind continuously contemplates wisdom; the third generation of the Bodhi mind continuously contemplates meditation; the fourth generation of the Bodhi mind continuously contemplates the fruition.』
「複次，天子！初發心者，受持善因；第二發心，受持智慧；第三發心，受持禪定；第四發心，受持于果。
「複次，天子！初發心者，善因成就；第二發心，智慧成就；第三發心，禪定成就；第四發心，正果成就。
「複次，天子！初發心者，因善入道；第二發心，因智入道；第三發心，因禪入道；第四發心，因果入道。
「複次，天子！初發心者，如醫識藥；第二發心，善知藥分；第三發心，隨病授藥；第四發心，令得服行。
「複次，天子！因初發心，生法王家；第二發心，學法王法；第三發心，修法王行；第四發心，滿足王位；是名四種發心。」
爾時，凈光焰天子白文殊師利：「何等是菩薩摩訶薩速疾道？菩薩行是道，疾得阿耨多羅三藐三菩提。」
文殊師利言：「天子！速疾道有二種，菩薩摩訶薩乘此二道，疾得阿耨多羅三藐三菩提。何等為二？一者、方便道，二者、般若道。受持方便智故，能觀一切眾生；受持般若故，觀一切法空，能斷疑執。以方便智故，和合諸法；以般若故，諸法不合。方便為因，般若為果。以方便故，知一切法；以般若故，知諸法空。以方便智，莊嚴佛國；以般若故，知諸佛國，皆悉平等。以方便故，知諸眾生根性差別；以般若故，知
【現代漢語翻譯】 現代漢語譯本 『再者，天子（devaputra）！初次發菩提心的人，受持善因；第二次發菩提心的人，受持智慧；第三次發菩提心的人，受持禪定；第四次發菩提心的人，受持（證得）果位。
『再者，天子（devaputra）！初次發菩提心的人，善因成就；第二次發菩提心的人，智慧成就；第三次發菩提心的人，禪定成就；第四次發菩提心的人，正果成就。
『再者，天子（devaputra）！初次發菩提心的人，因善入道；第二次發菩提心的人，因智慧入道；第三次發菩提心的人，因禪定入道；第四次發菩提心的人，因果入道。
『再者，天子（devaputra）！初次發菩提心的人，如醫生識別藥物；第二次發菩提心的人，善於了解藥物的成分；第三次發菩提心的人，根據病情給予藥物；第四次發菩提心的人，使病人能夠服藥並遵醫囑。
『再者，天子（devaputra）！因為初次發菩提心，而生於法王之家；第二次發菩提心，而學習法王的教法；第三次發菩提心，而修行法王的行持；第四次發菩提心，而圓滿（繼承）法王的王位；這被稱為四種發菩提心。』
當時，凈光焰天子（Śuddhābhāsa-devaputra）問文殊師利（Mañjuśrī）菩薩：『什麼是菩薩摩訶薩（bodhisattva-mahāsattva）最快速的修行道路？菩薩（bodhisattva）如果行持這條道路，就能迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』
文殊師利（Mañjuśrī）說：『天子（devaputra）！最快速的道路有兩種，菩薩摩訶薩（bodhisattva-mahāsattva）如果乘著這兩種道路，就能迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。哪兩種呢？一是方便道，二是般若道。因為受持方便智慧，所以能夠觀察一切眾生；因為受持般若智慧，所以觀察一切法性空，能夠斷除疑惑和執著。以方便智慧的緣故，和合諸法；以般若智慧的緣故，諸法不和合。方便是因，般若是果。以方便的緣故，瞭解一切法；以般若的緣故，瞭解諸法性空。以方便智慧，莊嚴佛國；以般若智慧的緣故，瞭解諸佛國土，都完全平等。以方便的緣故，瞭解諸眾生的根性和差別；以般若的緣故，瞭解……』
【English Translation】 English version 『Furthermore, O son of gods (devaputra)! The one who initially generates the aspiration for enlightenment upholds the cause of goodness; the one who generates the aspiration for enlightenment the second time upholds wisdom; the one who generates the aspiration for enlightenment the third time upholds meditative concentration; the one who generates the aspiration for enlightenment the fourth time upholds the (attainment of) the fruit.
『Furthermore, O son of gods (devaputra)! The one who initially generates the aspiration for enlightenment accomplishes the cause of goodness; the one who generates the aspiration for enlightenment the second time accomplishes wisdom; the one who generates the aspiration for enlightenment the third time accomplishes meditative concentration; the one who generates the aspiration for enlightenment the fourth time accomplishes the true fruit.
『Furthermore, O son of gods (devaputra)! The one who initially generates the aspiration for enlightenment enters the path through the cause of goodness; the one who generates the aspiration for enlightenment the second time enters the path through wisdom; the one who generates the aspiration for enlightenment the third time enters the path through meditative concentration; the one who generates the aspiration for enlightenment the fourth time enters the path through the fruit.
『Furthermore, O son of gods (devaputra)! The one who initially generates the aspiration for enlightenment is like a doctor who recognizes medicine; the one who generates the aspiration for enlightenment the second time is skilled in understanding the components of medicine; the one who generates the aspiration for enlightenment the third time administers medicine according to the illness; the one who generates the aspiration for enlightenment the fourth time enables the patient to take the medicine and follow the instructions.
『Furthermore, O son of gods (devaputra)! Because of initially generating the aspiration for enlightenment, one is born into the family of the Dharma King; because of generating the aspiration for enlightenment the second time, one learns the Dharma of the Dharma King; because of generating the aspiration for enlightenment the third time, one cultivates the conduct of the Dharma King; because of generating the aspiration for enlightenment the fourth time, one fulfills (inherits) the throne of the Dharma King; this is called the four kinds of generating the aspiration for enlightenment.』
At that time, the Pure Light Flame son of gods (Śuddhābhāsa-devaputra) asked Mañjuśrī Bodhisattva: 『What is the swiftest path for a Bodhisattva-Mahasattva (bodhisattva-mahāsattva)? If a Bodhisattva (bodhisattva) practices this path, they will quickly attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment).』
Mañjuśrī said: 『O son of gods (devaputra)! There are two kinds of swift paths. If a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) rides these two paths, they will quickly attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi). What are the two? The first is the path of skillful means, and the second is the path of prajna (wisdom). Because of upholding the wisdom of skillful means, one is able to observe all sentient beings; because of upholding prajna, one observes that all dharmas are empty in nature, and is able to cut off doubts and attachments. Because of the wisdom of skillful means, one harmonizes all dharmas; because of prajna, all dharmas do not harmonize. Skillful means is the cause, and prajna is the fruit. Because of skillful means, one understands all dharmas; because of prajna, one understands that all dharmas are empty. Because of the wisdom of skillful means, one adorns the Buddha-lands; because of prajna, one understands that all Buddha-lands are completely equal. Because of skillful means, one understands the different natures and capacities of all sentient beings; because of prajna, one understands that...』
諸眾生根性皆空。以方便故，得甘露味，證成菩提；以般若故，覺諸佛法，平等正道。
「複次，天子！復有二行，能令菩薩摩訶薩疾得阿耨多羅三藐三菩提。何等為二？一者、有為，二者、無為。有為者，總攝五波羅蜜；無為者，總攝般若波羅蜜。復有二行，能令菩薩摩訶薩疾得菩提。何等為二？一者、有漏行，二者、無漏行。有漏行者，五波羅蜜；無漏行者，般若波羅蜜。復有二行，能令菩薩摩訶薩疾得菩提。何等為二？一者、住行，二者、不住行。住行者，五波羅蜜；不住行者，般若波羅蜜。復有二行，能令菩薩摩訶薩疾得菩提。何等為二？一者、有量，二者、無量。有量者，五波羅蜜；無量者，般若波羅蜜。有量行者，是有相法；無量行者，是無相法。復有二行，能令菩薩摩訶薩疾得菩提。何等為二？一者、智行，二者、定行。以智行故，從初地至七地；以定行故，從八地至十地。」
爾時，不怯弱智總持菩薩白文殊師利童子：「菩薩摩訶薩云何知義？云何知智？」
文殊師利言：「善男子！義者無體，智亦無體。」
不怯弱智總持菩薩復問文殊師利：「云何義無體，智亦無體？」
文殊師利言：「善男子！義無體者，無為、無作、無相、無貌、無來、無去，是名為義；智無
【現代漢語翻譯】 現代漢語譯本： 一切眾生的根性本性皆是空性。因為方便法門，能夠得到甘露的滋味，證成無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）；因為般若（Prajna，智慧），能夠覺悟諸佛的法，是平等正直的道路。
『再者，天子！還有兩種修行，能夠讓菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）迅速獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。是哪兩種呢？一是、有為，二是、無為。有為，總括了五波羅蜜（Five Paramitas，五種到彼岸的方法）；無為，總括了般若波羅蜜（Prajna-paramita，智慧到彼岸的方法）。還有兩種修行，能夠讓菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）迅速獲得菩提（Bodhi，覺悟）。是哪兩種呢？一是、有漏行，二是、無漏行。有漏行，是五波羅蜜（Five Paramitas，五種到彼岸的方法）；無漏行，是般若波羅蜜（Prajna-paramita，智慧到彼岸的方法）。還有兩種修行，能夠讓菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）迅速獲得菩提（Bodhi，覺悟）。是哪兩種呢？一是、住行，二是、不住行。住行，是五波羅蜜（Five Paramitas，五種到彼岸的方法）；不住行，是般若波羅蜜（Prajna-paramita，智慧到彼岸的方法）。還有兩種修行，能夠讓菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）迅速獲得菩提（Bodhi，覺悟）。是哪兩種呢？一是、有量，二是、無量。有量，是五波羅蜜（Five Paramitas，五種到彼岸的方法）；無量，是般若波羅蜜（Prajna-paramita，智慧到彼岸的方法）。有量行，是有相之法；無量行，是無相之法。還有兩種修行，能夠讓菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）迅速獲得菩提（Bodhi，覺悟）。是哪兩種呢？一是、智行，二是、定行。因為智行，從初地到七地；因為定行，從八地到十地。』
這時，不怯弱智總持菩薩（Bodhissattva，菩薩）問文殊師利童子（Manjusri，文殊菩薩）：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）如何知曉義？如何知曉智？』
文殊師利（Manjusri，文殊菩薩）說：『善男子！義沒有自體，智也沒有自體。』
不怯弱智總持菩薩（Bodhissattva，菩薩）又問文殊師利（Manjusri，文殊菩薩）：『為什麼義沒有自體，智也沒有自體？』
文殊師利（Manjusri，文殊菩薩）說：『善男子！義沒有自體，就是無為、無作、無相、無貌、無來、無去，這叫做義；智沒有』
【English Translation】 English version: The root nature of all beings is emptiness. Through skillful means, they can obtain the taste of nectar and realize Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment); through Prajna (wisdom), they can awaken to the Dharma of all Buddhas, which is the path of equality and righteousness.
『Furthermore, son of heaven! There are also two practices that can enable a Bodhisattva-Mahasattva (great Bodhisattva) to quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). What are the two? The first is conditioned action (with effort), and the second is unconditioned action (without effort). Conditioned action encompasses the Five Paramitas (five perfections); unconditioned action encompasses Prajna-paramita (perfection of wisdom). There are also two practices that can enable a Bodhisattva-Mahasattva (great Bodhisattva) to quickly attain Bodhi (enlightenment). What are the two? The first is action with outflows, and the second is action without outflows. Action with outflows is the Five Paramitas (five perfections); action without outflows is Prajna-paramita (perfection of wisdom). There are also two practices that can enable a Bodhisattva-Mahasattva (great Bodhisattva) to quickly attain Bodhi (enlightenment). What are the two? The first is abiding action, and the second is non-abiding action. Abiding action is the Five Paramitas (five perfections); non-abiding action is Prajna-paramita (perfection of wisdom). There are also two practices that can enable a Bodhisattva-Mahasattva (great Bodhisattva) to quickly attain Bodhi (enlightenment). What are the two? The first is limited, and the second is limitless. Limited is the Five Paramitas (five perfections); limitless is Prajna-paramita (perfection of wisdom). Limited action is a phenomenon with characteristics; limitless action is a phenomenon without characteristics. There are also two practices that can enable a Bodhisattva-Mahasattva (great Bodhisattva) to quickly attain Bodhi (enlightenment). What are the two? The first is the practice of wisdom, and the second is the practice of concentration. Through the practice of wisdom, one progresses from the first Bhumi (stage) to the seventh Bhumi (stage); through the practice of concentration, one progresses from the eighth Bhumi (stage) to the tenth Bhumi (stage).』
At that time, the Bodhisattva (Bodhissattva) 'Unwavering Wisdom and Total Retention' said to Manjusri (Manjusri, the Bodhisattva of Wisdom): 『How does a Bodhisattva-Mahasattva (great Bodhisattva) know meaning? How does one know wisdom?』
Manjusri (Manjusri, the Bodhisattva of Wisdom) said: 『Good man! Meaning has no self-nature, and wisdom also has no self-nature.』
The Bodhisattva (Bodhissattva) 'Unwavering Wisdom and Total Retention' again asked Manjusri (Manjusri, the Bodhisattva of Wisdom): 『Why does meaning have no self-nature, and wisdom also have no self-nature?』
Manjusri (Manjusri, the Bodhisattva of Wisdom) said: 『Good man! Meaning having no self-nature is non-action, non-creation, without characteristics, without appearance, without coming, without going; this is called meaning; wisdom has no』
體者，非定法、非不定法，是名為智；如是受持。義者無體，非有、非無；智者體空，非有、非無；無取、無舍，如是受持。複次，義者，非定、非非定；智者，名為心道，心、智平等，無有分別；如是受持。複次，智者，以禪為體，禪、智平等，無有分別。以方便故，觀陰、入、界、十二因緣生死流轉，善惡之相猶如幻化，非有、非無。菩薩摩訶薩應當如是觀于諸法。
「複次，善男子！菩薩摩訶薩復有十種智行。何等為十？一者、因智，二者、果智，三者、義智，四者、方便智，五者、般若智，六者、受持智，七者、波羅蜜智，八者、大悲智，九者、憐愍教化眾生智，十者、不著一切諸法智。是名菩薩十種智行。
「複次，善男子！菩薩摩訶薩發十種清凈行。何等為十？一者、自發身業清凈行，二者、發一切眾生身業清凈行，三者、自發口業清凈行，四者、發一切眾生口業清凈行，五者、自發意業清凈行，六者、發一切眾生意業清凈行，七者、發一切眾生清凈平等行，八者、發一切眾生外清凈平等行，九者、發諸佛清凈智行，十者、發凈佛國土成就眾生行——若有眾生，遇諸疾病，給施醫藥，令得安樂；具煩惱者，以無為智，而教化之，令離三界；悉令滿足，功德智慧，無為之道——是名菩薩具足十
【現代漢語翻譯】 現代漢語譯本：體，不是固定的法，也不是不固定的法，這叫做智；應當這樣領受和奉持。義，沒有實體，不是有，也不是無；智者體悟到空性，不是有，也不是無；沒有取，沒有舍，應當這樣領受和奉持。再次，義，不是固定的，也不是非固定的；智者，名為心道，心和智是平等的，沒有分別；應當這樣領受和奉持。再次，智者，以禪定為體，禪定和智是平等的，沒有分別。因為方便的緣故，觀察五陰（蘊）、十二入（處）、十八界、十二因緣的生死流轉，善惡的相狀猶如幻化，不是有，也不是無。菩薩摩訶薩應當這樣觀察諸法。
『再次，善男子！菩薩摩訶薩還有十種智行。是哪十種？一是因智，二是果智，三是義智，四是方便智，五是般若智（prajna-jnana，智慧），六是受持智，七是波羅蜜智（paramita-jnana，到彼岸的智慧），八是大悲智（maha-karuna-jnana，偉大的慈悲的智慧），九是憐憫教化眾生智，十是不執著一切諸法智。這叫做菩薩的十種智行。』
『再次，善男子！菩薩摩訶薩發起十種清凈行。是哪十種？一是自身發起身業清凈行，二是發起一切眾生身業清凈行，三是自身發起口業清凈行，四是發起一切眾生口業清凈行，五是自身發起意業清凈行，六是發起一切眾生口業清凈行，七是發起一切眾生清凈平等行，八是發起一切眾生外清凈平等行，九是發起諸佛清凈智行，十是發起清凈佛國土成就眾生行——如果有眾生，遇到各種疾病，給予醫藥，使他們得到安樂；對於具有煩惱的人，用無為的智慧來教化他們，使他們脫離三界；使他們都得到滿足，功德和智慧，無為之道——這叫做菩薩具足十』
【English Translation】 English version: 'The essence is neither a fixed dharma nor a non-fixed dharma; this is called wisdom; thus should it be received and upheld. Meaning has no essence; it is neither existent nor non-existent; the wise realize emptiness, neither existent nor non-existent; without grasping or abandoning, thus should it be received and upheld. Furthermore, meaning is neither fixed nor non-fixed; the wise are called the path of the mind; mind and wisdom are equal, without distinction; thus should it be received and upheld. Furthermore, the wise take dhyana (meditation) as their essence; dhyana and wisdom are equal, without distinction. Through skillful means, they observe the cycle of birth and death in the five skandhas (aggregates), twelve ayatanas (sense bases), eighteen dhatus (realms), and twelve links of dependent origination; the appearances of good and evil are like illusions, neither existent nor non-existent. Bodhisattva-Mahasattvas should thus contemplate all dharmas.'
'Furthermore, good man! Bodhisattva-Mahasattvas also have ten kinds of wisdom practices. 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 prajna-jnana (wisdom of discernment), sixth is the wisdom of upholding, seventh is paramita-jnana (wisdom of perfection), eighth is maha-karuna-jnana (wisdom of great compassion), ninth is the wisdom of compassionately teaching sentient beings, and tenth is the wisdom of non-attachment to all dharmas. These are called the ten wisdom practices of Bodhisattvas.'
'Furthermore, good man! Bodhisattva-Mahasattvas generate ten kinds of pure conduct. What are the ten? First is generating pure conduct of body karma oneself, second is generating pure conduct of body karma for all sentient beings, third is generating pure conduct of speech karma oneself, fourth is generating pure conduct of speech karma for all sentient beings, fifth is generating pure conduct of mind karma oneself, sixth is generating pure conduct of mind karma for all sentient beings, seventh is generating pure conduct of purity and equality for all sentient beings, eighth is generating pure conduct of external purity and equality for all sentient beings, ninth is generating the pure wisdom conduct of all Buddhas, and tenth is generating the conduct of purifying Buddha lands and accomplishing sentient beings—if there are sentient beings who encounter various illnesses, providing medicine to bring them peace and happiness; for those with afflictions, teaching them with non-active wisdom, enabling them to leave the three realms; fulfilling them all, with merit and wisdom, the path of non-action—this is called a Bodhisattva possessing ten'
種清凈之行。
「複次，善男子！菩薩摩訶薩有十種方便。何等為十？一者、彼岸方便，二者、受持方便，三者、智慧方便，四者、方便方便，五者、大悲方便，六者、智滿足方便，七者、慧滿足方便，八者、靜念方便，九者、真實行方便，十者、於一切眾生無諸憎愛平等方便。是名菩薩十種方便。
「複次，善男子！菩薩摩訶薩有十種分別身無盡。何等為十？一者、分別事物無盡，二者、分別煩惱無盡，三者、分別法無盡，四者、分別渴愛無盡，五者、分別諸見無盡，六者、分別善惡無盡，七者、分別造作無盡，八者、分別無執、無著無盡，九者、分別和合無盡，十者、分別菩提智圓滿無盡。是名十種分別身無盡。
「複次，善男子！菩薩摩訶薩有十種調伏行。何等為十？一者、調伏善行，二者、調伏慳吝、舍施如雨行，三者、調伏不精進行，四者、調伏三業行，五者、調伏毒心不瞋怒行，六者、調伏起慈愍心行，七者、調伏懶惰心行，八者、調伏勤修佛法行，九者、調伏不善心、不行諸惡行，十者、調伏禪定解脫自在行。復有十種調伏行。何等為十？一者、調伏破愚癡無智行，二者、調伏方便總持般若波羅蜜行，三者、調伏煩惱行，四者、調伏生起道行，五者、調伏總持信實行，六者、調伏不
【現代漢語翻譯】 現代漢語譯本： 培植清凈的行為。
『再者，善男子！菩薩摩訶薩有十種方便。哪十種呢？一是、到達彼岸的方便，二是、受持佛法的方便，三是、智慧的方便，四是、方便的方便，五是、大悲的方便，六是、智慧圓滿的方便，七是、慧圓滿的方便，八是、靜心憶念的方便，九是、真實修行的方便，十是、對於一切眾生沒有憎恨和喜愛的平等方便。這被稱為菩薩的十種方便。』
『再者，善男子！菩薩摩訶薩有十種分別身無盡。哪十種呢？一是、分別事物無盡，二是、分別煩惱無盡，三是、分別法無盡，四是、分別渴愛無盡，五是、分別各種見解無盡，六是、分別善惡無盡，七是、分別造作無盡，八是、分別無執著、無染著無盡，九是、分別和合無盡，十是、分別菩提智慧圓滿無盡。這被稱為十種分別身無盡。』
『再者，善男子！菩薩摩訶薩有十種調伏行。哪十種呢？一是、調伏善行，二是、調伏慳吝，像下雨一樣佈施行，三是、調伏不精進行，四是、調伏身口意三業行，五是、調伏毒害之心，不生瞋怒行，六是、調伏生起慈悲憐憫之心行，七是、調伏懶惰之心行，八是、調伏勤奮修習佛法行，九是、調伏不善之心，不行各種惡行，十是、調伏禪定解脫自在行。』 又有十種調伏行。哪十種呢？一是、調伏破除愚癡無智行，二是、調伏方便總持般若波羅蜜（到達智慧彼岸的方法）行，三是、調伏煩惱行，四是、調伏生起道行，五是、調伏總持信實行，六是、調伏不...
【English Translation】 English version: Cultivating pure conduct.
'Furthermore, good man! A Bodhisattva-Mahasattva has ten kinds of skillful means. What are the ten? First, the skillful means of reaching the other shore (Pāramitā), second, the skillful means of upholding and maintaining (Dharma), third, the skillful means of wisdom (Prajna), fourth, the skillful means of expedient means, fifth, the skillful means of great compassion (Mahākaruṇā), sixth, the skillful means of perfect wisdom, seventh, the skillful means of perfect understanding, eighth, the skillful means of quiet contemplation, ninth, the skillful means of true practice, tenth, the skillful means of equality towards all beings without hatred or love. These are called the ten skillful means of a Bodhisattva.'
'Furthermore, good man! A Bodhisattva-Mahasattva has ten kinds of inexhaustible differentiated bodies. What are the ten? First, inexhaustible differentiation of things, second, inexhaustible differentiation of afflictions (Kleshas), third, inexhaustible differentiation of the Dharma, fourth, inexhaustible differentiation of craving (Trishna), fifth, inexhaustible differentiation of views (Drishti), sixth, inexhaustible differentiation of good and evil, seventh, inexhaustible differentiation of actions (Karma), eighth, inexhaustible differentiation of non-attachment and non-clinging, ninth, inexhaustible differentiation of combination, tenth, inexhaustible differentiation of the perfection of Bodhi wisdom. These are called the ten kinds of inexhaustible differentiated bodies.'
'Furthermore, good man! A Bodhisattva-Mahasattva has ten kinds of taming practices. What are the ten? First, taming good conduct, second, taming stinginess and practicing giving like rain, third, taming non-diligence, fourth, taming the three karmas (of body, speech, and mind), fifth, taming the poisonous mind and not being angry, sixth, taming the arising of compassion, seventh, taming the lazy mind, eighth, taming diligent practice of the Buddha-dharma, ninth, taming the unwholesome mind and not engaging in evil deeds, tenth, taming the freedom of meditative concentration and liberation.' There are also ten kinds of taming practices. What are the ten? First, taming and destroying ignorance and lack of wisdom, second, taming the practice of expedient means, total retention (Dharani), and Prajna-paramita (Perfection of Wisdom), third, taming afflictions, fourth, taming the arising of the path, fifth, taming the practice of total retention and faith, sixth, taming not...
墮惡道行，七者、調伏不善心行，八者、調伏時、非時自在行，九者、調伏自身行，十者、調伏觀空行。是名十種調伏行。
「複次，善男子！菩薩摩訶薩有十種調伏他。何等為十？所謂調伏遠離身三惡業、口四惡業、意三惡業。復有十種內外觀法，不起執著。何等為十？一者、觀身內界，皆悉是空，不起執著；二者、觀身外界，亦悉是空，不起執著；三者、觀內外諸法皆悉是空，不起執著；四者、於一切智不起執著；五者、所修行道不起執著；六者、觀諸賢聖地不起執著；七者、久修清凈不起執著；八者、住于般若波羅蜜不起執著；九者、于講論法教化眾生，不起執著；十者、觀諸眾生，起大方便慈悲憐愍，不起執著。是名十種內外觀法不起執著。
「複次，善男子！菩薩摩訶薩應如是作堅固心，修菩提道。若不如是堅固菩提，不名菩薩。云何堅固？身、口、意等三業相應，不相違背，是名堅固。云何不堅固？身、口、意等三業不相應，共相違背，是名不堅固。
「複次，善男子！菩薩摩訶薩復有二種正行，堅固菩提心。何等為二？一者、正念菩提行，二者、修行禪定，斷諸煩惱行。是名二種正行堅固菩提心。
「複次，善男子！菩薩摩訶薩復有二種正行堅固。何等為二？一者，自調身行
【現代漢語翻譯】 現代漢語譯本：墮入惡道的行為，有七種是調伏不善的心行，八種是調伏應時與不應時的隨心所欲的行為，九種是調伏自身的行為，十種是調伏觀空的修行。這被稱為十種調伏的行為。
『再者，善男子！菩薩摩訶薩有十種調伏他人的方法。哪十種呢？就是調伏使他們遠離身的三種惡業、口的四種惡業、意的三種惡業。』又有十種從內到外觀看諸法，不起執著的方法。哪十種呢？一是觀察自身內部的界限，全部都是空性的，不起執著；二是觀察自身外部的界限，也全部都是空性的，不起執著；三是觀察內外諸法全部都是空性的，不起執著；四是對一切智慧不起執著；五是對所修行的道路不起執著；六是對諸賢聖的境界不起執著；七是對長久修持清凈不起執著；八是對安住于般若波羅蜜（Prajnaparamita，智慧的完成）不起執著；九是對講論佛法教化眾生，不起執著；十是觀察諸眾生，生起廣大的方便、慈悲、憐憫之心，不起執著。這被稱為十種從內到外觀看諸法不起執著的方法。
『再者，善男子！菩薩摩訶薩應當這樣堅定心意，修習菩提道（Bodhi，覺悟之道）。如果不能這樣堅定菩提心，就不能稱為菩薩。』什麼是堅定呢？身、口、意等三種行為相應，不互相違背，這叫做堅定。什麼是不堅定呢？身、口、意等三種行為不相應，互相違背，這叫做不堅定。
『再者，善男子！菩薩摩訶薩還有兩種正確的行為，可以堅定菩提心。哪兩種呢？一是正確地憶念菩提的行為，二是修行禪定，斷除各種煩惱的行為。』這被稱為兩種正確的行為，可以堅定菩提心。
『再者，善男子！菩薩摩訶薩還有兩種正確的行為可以堅定。哪兩種呢？一是自我調伏身行的行為
【English Translation】 English version: Falling into evil paths, there are seven aspects of taming unwholesome mental conduct, eight aspects of taming timely and untimely self-willed conduct, nine aspects of taming one's own conduct, and ten aspects of taming the practice of contemplating emptiness. These are called the ten types of taming conduct.
'Furthermore, good man! A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great being of Bodhisattva) has ten ways to tame others. What are the ten? They are taming them to stay away from the three evil deeds of the body, the four evil deeds of the mouth, and the three evil deeds of the mind.' There are also ten ways to observe phenomena internally and externally without attachment. What are the ten? First, observing that the internal realms of the body are all empty, without attachment; second, observing that the external realms of the body are also all empty, without attachment; third, observing that all internal and external dharmas (Dharma, teachings) are all empty, without attachment; fourth, not being attached to all wisdom; fifth, not being attached to the path being practiced; sixth, not being attached to the realms of the wise and noble; seventh, not being attached to long-term cultivation of purity; eighth, not being attached to dwelling in Prajnaparamita (Prajnaparamita, perfection of wisdom); ninth, not being attached to lecturing on the Dharma and teaching sentient beings; tenth, observing all sentient beings, generating great skillful means, compassion, and pity, without attachment. These are called the ten ways of observing phenomena internally and externally without attachment.
'Furthermore, good man! A Bodhisattva-Mahasattva should thus make a firm resolve and cultivate the Bodhi path (Bodhi, path to enlightenment). If one cannot thus firm up the Bodhi mind, one cannot be called a Bodhisattva.' What is firmness? The three actions of body, speech, and mind being in accordance and not contradicting each other, this is called firmness. What is not firmness? The three actions of body, speech, and mind not being in accordance and contradicting each other, this is called not firmness.
'Furthermore, good man! A Bodhisattva-Mahasattva also has two correct practices that firm up the Bodhi mind. What are the two? First, the practice of correctly recollecting Bodhi; second, the practice of cultivating dhyana (Dhyana, meditation) and cutting off all afflictions.' These are called the two correct practices that firm up the Bodhi mind.
'Furthermore, good man! A Bodhisattva-Mahasattva also has two correct practices that firm up. What are the two? First, the practice of self-taming of bodily conduct
，二者，調眾生身行。善男子！是名菩薩摩訶薩二種正行堅固。
「複次，善男子！菩薩摩訶薩復有二種正行堅固。何等為二？一者、勤修習故，得一切智，二者、不修習故，而得一切智。是名菩薩摩訶薩二種正行堅固。
「複次，善男子！菩薩摩訶薩復有二種正行堅固。何等為二？一者、住地方便正行堅固，二者、住地不動正行堅固。是名菩薩摩訶薩二種正行堅固。
「複次，善男子！菩薩摩訶薩復有二種正行堅固。何等為二？一者、遠離染地正行堅固，二者、于地地方便自行圓滿正行堅固。是名菩薩摩訶薩二種正行堅固。
「複次，善男子！菩薩摩訶薩復有二種正行堅固。何等為二？一者、于聲聞、辟支佛地示現正行堅固，二者、于佛菩提方便不退正行堅固。是名菩薩摩訶薩二種正行堅固。
「善男子！菩薩摩訶薩以如是等正行堅固，無量方便，當得阿耨多羅三藐三菩提。」
爾時，世尊贊文殊師利童子言：「善哉，善哉！文殊師利！快說此語。」
說此法時，文殊師利、無量天、人、阿修羅、乾闥婆等一切大眾，聞佛說法，信受頂禮，歡喜奉行。
像頭精舍經
【現代漢語翻譯】 現代漢語譯本： ，二者，調伏眾生的身行。善男子！這叫做菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的兩種正行堅固。
『再者，善男子！菩薩摩訶薩又有兩種正行堅固。是哪兩種呢？一是，勤奮修習的緣故，得到一切智（sarvajña，對一切事物和現象的徹底理解），二是，不修習的緣故，而得到一切智。這叫做菩薩摩訶薩的兩種正行堅固。』
『再者，善男子！菩薩摩訶薩又有兩種正行堅固。是哪兩種呢？一是，安住于方便之地的正行堅固，二是，安住于原地不動搖的正行堅固。這叫做菩薩摩訶薩的兩種正行堅固。』
『再者，善男子！菩薩摩訶薩又有兩種正行堅固。是哪兩種呢？一是，遠離染污之地的正行堅固，二是，于各種地方方便地自行圓滿的正行堅固。這叫做菩薩摩訶薩的兩種正行堅固。』
『再者，善男子！菩薩摩訶薩又有兩種正行堅固。是哪兩種呢？一是，于聲聞（Śrāvaka，通過聽聞佛法而證悟的弟子）、辟支佛（Pratyekabuddha，獨自證悟的佛陀）地示現正行堅固，二是，于佛菩提（Buddha-bodhi，佛的覺悟）方便而不退轉的正行堅固。這叫做菩薩摩訶薩的兩種正行堅固。』
『善男子！菩薩摩訶薩以像這樣等的正行堅固，用無量的方便，應當能夠證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』
這時，世尊讚歎文殊師利（Mañjuśrī）童子說：『好啊，好啊！文殊師利！說得真好。』
在宣說此法時，文殊師利、無量的天人、阿修羅（Asura，一種神道）、乾闥婆（Gandharva，一種天神）等一切大眾，聽聞佛的說法，信受頂禮，歡喜奉行。
象頭精舍經
【English Translation】 English version: The second is to tame the bodily conduct of sentient beings. Good son! These are called the two kinds of steadfast right conduct of a Bodhisattva-Mahāsattva (great Bodhisattva).'
'Furthermore, good son! A Bodhisattva-Mahāsattva again has two kinds of steadfast right conduct. What are the two? The first is, due to diligent practice, attaining all-knowing wisdom (sarvajña, complete understanding of all things and phenomena), and the second is, without practice, attaining all-knowing wisdom. These are called the two kinds of steadfast right conduct of a Bodhisattva-Mahāsattva.'
'Furthermore, good son! A Bodhisattva-Mahāsattva again has two kinds of steadfast right conduct. What are the two? The first is, steadfast right conduct while dwelling in a place of expedient means, and the second is, steadfast right conduct while remaining unmoving in that place. These are called the two kinds of steadfast right conduct of a Bodhisattva-Mahāsattva.'
'Furthermore, good son! A Bodhisattva-Mahāsattva again has two kinds of steadfast right conduct. What are the two? The first is, steadfast right conduct by staying away from defiled places, and the second is, steadfast right conduct by conveniently perfecting oneself in various places. These are called the two kinds of steadfast right conduct of a Bodhisattva-Mahāsattva.'
'Furthermore, good son! A Bodhisattva-Mahāsattva again has two kinds of steadfast right conduct. What are the two? The first is, steadfast right conduct by demonstrating in the lands of Śrāvakas (disciples who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (solitarily enlightened Buddhas), and the second is, steadfast right conduct of non-retrogression with expedient means towards Buddha-bodhi (Buddha's enlightenment). These are called the two kinds of steadfast right conduct of a Bodhisattva-Mahāsattva.'
'Good son! With such steadfast right conduct and countless expedient means, a Bodhisattva-Mahāsattva should attain anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment).'
At that time, the World-Honored One praised the youth Mañjuśrī (Manjushri), saying: 'Excellent, excellent! Mañjuśrī! You have spoken well.'
When this Dharma was being spoken, Mañjuśrī, countless gods, humans, Asuras (a type of deity), Gandharvas (a type of celestial musician), and all the great assembly, hearing the Buddha's teaching, accepted it with faith and bowed in reverence, joyfully practicing it.
The Elephant Head Hermitage Sutra