T14n0467_大乘伽耶山頂經
大正藏第 14 冊 No. 0467 大乘伽耶山頂經
No. 467 [Nos. 464-466]
大乘伽耶山頂經
大唐天竺三藏菩提流志譯
如是我聞：
一時婆伽婆住伽耶城山頂精舍，與大比丘眾一千人俱。其先悉是長髮梵志，皆阿羅漢——諸漏已盡、所作已辦，舍諸重擔、逮得己利，盡諸有結、正知解脫，心得自在、到于彼岸——復與無量諸菩薩摩訶薩眾俱。
爾時，世尊得成正覺其日未久，寂然宴坐入於三昧，觀察法界作是念言：「我已證菩提、已得聖智慧、已辦所應作、已舍諸重擔、已出生死曠野、已舍離無明，獲于智明、已拔毒箭、已盡渴愛、已證法界、已擊法鼓、已吹法螺、已建法幢、已舍離生死眼說於法眼、已閉惡道開眾善道、已舍非田示諸福田。我今審觀如是之法，誰能現證、已證、當證？為身證耶？為心證乎？若身證者，身是頑鈍，無覺、無思，猶如草木、墻壁、瓦石，從於四大父母所生，無常敗壞散滅之法，必假涂、洗、衣、食等緣而得存立。若心證者，心如幻化，無相、無形，無所依處、無所容受。又菩提者，隨於世間而立名字，無音響、無形色，無成實、無相狀，無來、無去，不出、不入。過於三界無有處所，不可見聞、不可憶
【現代漢語翻譯】 現代漢語譯本： 《大乘伽耶山頂經》
如是我聞：
一時，婆伽婆（Bhagavan，世尊）住在伽耶城（Gaya）的山頂精舍，與一千位大比丘眾在一起。他們先前都是長髮梵志（Brahmin），都已是阿羅漢（Arhat）——諸漏已盡、所作已辦，捨棄了所有重擔、獲得了自身利益，斷盡了所有結縛、以正知解脫，心得自在、到達了彼岸——又與無量諸菩薩摩訶薩眾在一起。
當時，世尊成就正覺（Samyak-sambuddha）后不久，寂靜地宴坐並進入三昧（Samadhi），觀察法界（Dharmadhatu），心中想道：『我已經證得菩提（Bodhi）、已經獲得聖智慧、已經辦完所應做的事、已經捨棄了所有重擔、已經脫離生死曠野、已經舍離無明（Avidya），獲得了智慧光明、已經拔出毒箭、已經斷盡渴愛（Trsna）、已經證得法界、已經擊響法鼓、已經吹響法螺、已經建立法幢、已經捨棄生死之眼而宣說於法眼、已經關閉惡道而開啟各種善道、已經捨棄非福田而指示各種福田。我現在仔細觀察這樣的法，誰能夠現證、已經證得、將要證得？是通過身體證得呢？還是通過心證得呢？如果通過身體證得，身體是頑固遲鈍的，沒有感覺、沒有思考，猶如草木、墻壁、瓦石，從四大（四大元素）和父母所生，是無常敗壞散滅之法，必須依靠塗飾、洗浴、衣服、食物等因緣才能得以存立。如果通過心證得，心如幻化，沒有相狀、沒有形體，沒有依靠之處、沒有容納之處。而且菩提，是隨順世間而建立的名字，沒有音響、沒有形色，沒有真實、沒有相狀，沒有來、沒有去，不出、不入。它超越三界（三界：欲界、色界、無色界）沒有處所，不可見聞、不可憶念。』
【English Translation】 English version: The Mahayana Sutra of the Summit of Mount Gaya
Thus have I heard:
At one time, the Bhagavan (Blessed One) was dwelling at the mountain peak hermitage in the city of Gaya (Gaya), together with a great assembly of one thousand Bhikshus (monks). All of whom were formerly long-haired Brahmins (Brahmin), and all were Arhats (Enlightened Ones)—their outflows exhausted, their tasks completed, having relinquished all burdens, having attained their own benefit, having extinguished all bonds, liberated through right knowledge, their minds free and having reached the other shore—and also with an immeasurable assembly of Bodhisattva-Mahasattvas (Great Bodhisattvas).
At that time, the World-Honored One, not long after attaining Perfect Enlightenment (Samyak-sambuddha), was silently seated in meditation, having entered Samadhi (meditative state), observing the Dharmadhatu (realm of reality), thinking thus: 『I have already attained Bodhi (Enlightenment), have already obtained sacred wisdom, have already accomplished what should be done, have already relinquished all burdens, have already escaped the wilderness of birth and death, have already abandoned ignorance (Avidya), and obtained the light of wisdom, have already extracted the poisoned arrow, have already exhausted craving (Trsna), have already realized the Dharmadhatu, have already struck the Dharma drum, have already blown the Dharma conch, have already erected the Dharma banner, have already abandoned the eye of birth and death and expounded the Dharma eye, have already closed the evil paths and opened all good paths, have already abandoned non-fields of merit and indicated all fields of merit. I now carefully observe such a Dharma, who can presently realize it, has already realized it, will realize it? Is it realized through the body? Or is it realized through the mind? If it is realized through the body, the body is stubborn and dull, without feeling, without thought, like grass, trees, walls, tiles, and stones, born from the four great elements (Mahabhuta) and parents, is impermanent, decaying, and subject to dissolution, and must rely on adornment, washing, clothing, food, and other conditions to exist. If it is realized through the mind, the mind is like an illusion, without characteristics, without form, without a place to rely on, without a place to contain. Moreover, Bodhi is a name established in accordance with the world, without sound, without color, without reality, without form, without coming, without going, neither exiting nor entering. It transcends the three realms (Triloka: Desire Realm, Form Realm, Formless Realm) and has no place, it cannot be seen or heard, it cannot be remembered.』
念；離攀緣處非戲論境，無所入、無文字，不可動搖、不可安立。絕於一切語言之道，而言現證、已證、當證，但惟名字虛妄分別，無生、無起、無有體性，不可取、不可說、不可愛著，是中實無已成正覺、現成正覺及當成者。若能如是無證、無成，乃得名為成正覺耳。何以故？菩提者離於一切變動相故。」
爾時，文殊師利菩薩摩訶薩知佛所念而作是言：「世尊！若菩提如是相者，諸善男子、善女人發菩提心，應云何住？」
佛言：「文殊師利！如菩提相，應如是住。」
文殊師利菩薩言：「世尊！何者是菩提相？」
佛言：「文殊師利！菩提相者獨超三界，雖隨世俗而有名字，遠離一切音聲言說。諸菩薩眾發趣菩提，從初發心則無所趣。是故，文殊師利！諸善男子、善女人，應以遠離發趣之心而住菩提。文殊師利！若諸菩薩能發趣于無所趣者，是則趣向菩提之道。
「文殊師利！趣于無自性是趣向菩提、趣于無處所是趣向菩提、趣於法界性是趣向菩提、趣於一切法中無所執著是趣向菩提、趣于實際無差別是趣向菩提、趣于如鏡中像、如光中影、如水中月、如熱時焰是趣向菩提。」
爾時眾中有天子名凈月威光，白文殊師利菩薩言：「大士！諸菩薩摩訶薩修習何行？依何處修
【現代漢語翻譯】 現代漢語譯本：唸的境界，遠離了攀緣之處，不是戲論的場所，沒有可以進入的地方，沒有文字可以描述，不可動搖，不可安立。它超越了一切語言的表達，而所謂的『現證』、『已證』、『當證』，都不過是名字上的虛妄分別，沒有生起，沒有體性，不可執取，不可言說，不可愛著。其中實際上沒有已經成就正覺（Sammyak-sambuddha，完全覺悟的佛陀）、正在成就正覺和將要成就正覺的人。如果能夠這樣無證無成，才能被稱為成就正覺。為什麼呢？因為菩提（Bodhi，覺悟）是遠離一切變動相的緣故。』
這時，文殊師利菩薩摩訶薩（Manjusri Bodhisattva-Mahasattva，文殊師利大菩薩）知道佛的心意，就說道：『世尊！如果菩提是這樣的相狀，那麼那些發菩提心的善男子、善女人，應該如何安住呢？』
佛說：『文殊師利！應該像菩提的相狀那樣安住。』
文殊師利菩薩說：『世尊！什麼是菩提的相狀呢？』
佛說：『文殊師利！菩提的相狀是獨一無二，超越三界（Trailokya，欲界、色界、無色界），雖然隨順世俗而有名字，但遠離一切音聲言說。諸位菩薩發心趣向菩提，從最初發心就沒有什麼可以趣向的。所以，文殊師利！善男子、善女人，應該以遠離發心趣向之心來安住于菩提。文殊師利！如果諸位菩薩能夠發起趣向于無所趣向之心，那就是趣向菩提之道。
文殊師利！趣向于無自性（Nihsvabhava，沒有固有的、獨立的自性）是趣向菩提，趣向于無處所是趣向菩提，趣向於法界性（Dharmadhatu，一切法的本性）是趣向菩提，趣向於一切法中無所執著是趣向菩提，趣向于實際（Bhūtatathatā，真如實性）無差別是趣向菩提，趣向于如鏡中像、如光中影、如水中月、如熱時焰是趣向菩提。』
這時，大眾中有一位天子名叫凈月威光，對文殊師利菩薩說：『大士！諸位菩薩摩訶薩修習什麼行？依靠什麼地方修習？』
【English Translation】 English version: 'The state of mindfulness is beyond the realm of clinging, not a place of speculation, without entry, without words, unshakeable, unestablishable. It transcends all paths of language, yet 'present realization,' 'already realized,' and 'to be realized' are merely illusory distinctions of names, without arising, without inherent nature, ungraspable, unspeakable, unattachable. In reality, there is no one who has already attained perfect enlightenment (Sammyak-sambuddha), is presently attaining perfect enlightenment, or will attain it. If one can be without attainment or accomplishment in this way, then one can be called perfectly enlightened. Why? Because Bodhi (Enlightenment) is apart from all changing appearances.'
At that time, Manjusri Bodhisattva-Mahasattva (Manjusri Great Bodhisattva), knowing the Buddha's thought, said: 'World Honored One! If Bodhi is of such a nature, how should good men and good women who have aroused the Bodhi-mind abide?'
The Buddha said: 'Manjusri! One should abide as the nature of Bodhi is.'
Manjusri Bodhisattva said: 'World Honored One! What is the nature of Bodhi?'
The Buddha said: 'Manjusri! The nature of Bodhi is uniquely transcendent of the three realms (Trailokya), though it has names according to worldly conventions, it is apart from all sounds and speech. When bodhisattvas aspire towards Bodhi, from the initial arising of the mind, there is nothing to aspire towards. Therefore, Manjusri! Good men and good women should abide in Bodhi with a mind that is apart from aspiring. Manjusri! If bodhisattvas can aspire towards that which is without aspiration, then they are heading towards the path of Bodhi.
'Manjusri! Aspiring towards no self-nature (Nihsvabhava) is heading towards Bodhi, aspiring towards no location is heading towards Bodhi, aspiring towards the nature of the Dharmadhatu (realm of reality) is heading towards Bodhi, aspiring towards non-attachment in all dharmas is heading towards Bodhi, aspiring towards the undifferentiated Suchness (Bhūtatathatā) is heading towards Bodhi, aspiring towards that which is like an image in a mirror, like a shadow in light, like the moon in water, like a mirage in hot weather is heading towards Bodhi.'
At that time, among the assembly was a deva (god) named Pure Moon Majestic Light, who said to Manjusri Bodhisattva: 'Great Being! What practices do the Bodhisattva-Mahasattvas cultivate? Upon what do they rely to cultivate?'
？」
文殊師利菩薩言：「天子！諸菩薩摩訶薩修大悲行，依於一切眾生處修。」
凈月天子又問言：「菩薩大悲依何心起？」
文殊師利菩薩言：「菩薩大悲依無諂誑心起。」
又問言：「無諂誑心依何而起？」
答言：「無諂誑心依於一切眾生平等心起。」
又問：「於一切眾生平等心依何而起？」
答言：「依于入非一非異法性心起。」
又問：「入非一非異法性心依何而起？」
答言：「依深信心起。」
又問：「深信心依何而起？」
答言：「依菩提心起。」
又問：「菩提心依何而起？」
答言：「依六波羅蜜起。」
又問：「六波羅蜜依何而起？」
答言：「依方便慧起。」
又問：「方便慧依何而起？」
答言：「依不放逸起。」
又問：「不放逸依何而起？」
答言：「依三種凈行起。」
又問：「三種凈行依何而起？」
答言：「依十善業道起。」
又問：「十善業道依何而起？」
答言：「依持凈戒起。」
又問：「持凈戒依何而起？」
答言：「依如理思惟起。」
又問：「如理思惟依何而起？」
答言：「依
【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩說：『天子！諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修習大悲行，是依於一切眾生之處修習。』 凈月天子又問：『菩薩的大悲心依什麼而生起？』 文殊師利菩薩說：『菩薩的大悲心依無諂誑（without flattery or deceit）心而生起。』 又問：『無諂誑心依什麼而生起？』 答：『無諂誑心依於一切眾生平等心而生起。』 又問：『對於一切眾生的平等心依什麼而生起？』 答：『依于證入非一非異法性（the nature of reality that is neither one nor different）的心而生起。』 又問：『證入非一非異法性的心依什麼而生起？』 答：『依深信心而生起。』 又問：『深信心依什麼而生起？』 答：『依菩提心（bodhicitta，覺悟之心）而生起。』 又問：『菩提心依什麼而生起？』 答：『依六波羅蜜（six pāramitās，六種到彼岸的方法）而生起。』 又問：『六波羅蜜依什麼而生起？』 答：『依方便慧（skillful means and wisdom）而生起。』 又問：『方便慧依什麼而生起？』 答：『依不放逸（non-negligence）而生起。』 又問：『不放逸依什麼而生起？』 答：『依三種凈行（three kinds of pure conduct）而生起。』 又問：『三種凈行依什麼而生起？』 答：『依十善業道（ten wholesome paths of action）而生起。』 又問：『十善業道依什麼而生起？』 答：『依持凈戒（maintaining pure precepts）而生起。』 又問：『持凈戒依什麼而生起？』 答：『依如理思惟（reasoned reflection）而生起。』 又問：『如理思惟依什麼而生起？』 答：『依……』
【English Translation】 English version Mañjuśrī Bodhisattva said: 'Son of the gods! The Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) cultivate the practice of great compassion, relying on the place of all sentient beings to cultivate.' The Pure Moon Son of the Gods then asked: 'Upon what does the great compassion of the Bodhisattva arise?' Mañjuśrī Bodhisattva said: 'The great compassion of the Bodhisattva arises upon a mind without flattery or deceit (without flattery or deceit).' He further asked: 'Upon what does a mind without flattery or deceit arise?' He answered: 'A mind without flattery or deceit arises upon a mind of equality towards all sentient beings.' He further asked: 'Upon what does a mind of equality towards all sentient beings arise?' He answered: 'It arises upon a mind that enters into the nature of reality that is neither one nor different (the nature of reality that is neither one nor different).' He further asked: 'Upon what does a mind that enters into the nature of reality that is neither one nor different arise?' He answered: 'It arises upon deep faith.' He further asked: 'Upon what does deep faith arise?' He answered: 'It arises upon the Bodhicitta (bodhicitta, the mind of enlightenment).' He further asked: 'Upon what does the Bodhicitta arise?' He answered: 'It arises upon the six pāramitās (six pāramitās, six perfections).' He further asked: 'Upon what do the six pāramitās arise?' He answered: 'It arises upon skillful means and wisdom (skillful means and wisdom).' He further asked: 'Upon what does skillful means and wisdom arise?' He answered: 'It arises upon non-negligence (non-negligence).' He further asked: 'Upon what does non-negligence arise?' He answered: 'It arises upon the three kinds of pure conduct (three kinds of pure conduct).' He further asked: 'Upon what do the three kinds of pure conduct arise?' He answered: 'It arises upon the ten wholesome paths of action (ten wholesome paths of action).' He further asked: 'Upon what do the ten wholesome paths of action arise?' He answered: 'It arises upon maintaining pure precepts (maintaining pure precepts).' He further asked: 'Upon what does maintaining pure precepts arise?' He answered: 'It arises upon reasoned reflection (reasoned reflection).' He further asked: 'Upon what does reasoned reflection arise?' He answered: 'It arises upon...'
觀察心起。」
又問：「觀察心依何而起？」
答言：「從憶持不忘起。」
爾時，凈月威光天子復問文殊師利菩薩言：「大士！諸菩薩發菩提心凡有幾種，于因、于果而得成就？」
文殊師利菩薩言：「天子！諸菩薩發菩提心凡有四種，于因、于果而得成就。何等為四？一者、初發心，二者、解行住發心，三者、不退轉發心，四者、一生補處發心。應知初發心為解行住因，解行住發心為不退轉因，不退轉發心為一生補處因，一生補處發心為一切智因。
「複次，天子！應知初發心如田中下種，解行住發心如牙漸增長，不退轉發心如枝、葉、花、果次第出生，一生補處發心如果實成熟。
「複次，天子！第一發心如造車人先集於材，第二發心如得材已各別治凈，第三發心如彼匠人造車成就，第四發心如以其車引重致遠。
「複次，天子！第一發心猶如初月，第二發心如五日夜至七夜月，第三發心如十日夜月，第四發心如十四日夜月。應知如來所有智慧譬如明月至十五夜，一切光色悉皆圓滿。
「複次，天子！第一發心超聲聞地，第二發心超辟支佛地，第三發心超不定地，第四發心住決定地。
「複次，天子！第一發心譬如有人初學字母，第二發心如彼學人漸
【現代漢語翻譯】 現代漢語譯本：『觀察心起。』
又問：『觀察心依何而起？』
答言：『從憶持不忘起。』
爾時，凈月威光天子（Jingyue Weiguang Tianzi）復問文殊師利菩薩（Manjushri Bodhisattva）言：『大士！諸菩薩發菩提心凡有幾種，于因、于果而得成就？』
文殊師利菩薩言：『天子！諸菩薩發菩提心凡有四種，于因、于果而得成就。何等為四？一者、初發心，二者、解行住發心，三者、不退轉發心，四者、一生補處發心。應知初發心為解行住因，解行住發心為不退轉因，不退轉發心為一生補處因，一生補處發心為一切智因。
『複次，天子！應知初發心如田中下種，解行住發心如牙漸增長，不退轉發心如枝、葉、花、果次第出生，一生補處發心如果實成熟。
『複次，天子！第一發心如造車人先集於材，第二發心如得材已各別治凈，第三發心如彼匠人造車成就，第四發心如以其車引重致遠。
『複次，天子！第一發心猶如初月，第二發心如五日夜至七夜月，第三發心如十日夜月，第四發心如十四日夜月。應知如來（Tathagata）所有智慧譬如明月至十五夜，一切光色悉皆圓滿。
『複次，天子！第一發心超聲聞地（Sravaka-bhumi），第二發心超辟支佛地（Pratyekabuddha-bhumi），第三發心超不定地，第四發心住決定地。
『複次，天子！第一發心譬如有人初學字母，第二發心如彼學人漸』
【English Translation】 English version: 'Observing the arising of the mind.'
Again, he asked: 'Upon what does the observing mind rely to arise?'
He answered: 'It arises from remembering and not forgetting.'
At that time, Jingyue Weiguang Tianzi (Pure Moon Majestic Light Heavenly Being) further asked Manjushri Bodhisattva (Manjushri Bodhisattva): 'Great being! How many kinds of Bodhi mind do Bodhisattvas generate, and how are they accomplished in terms of cause and effect?'
Manjushri Bodhisattva said: 'Heavenly being! Bodhisattvas generate four kinds of Bodhi mind, and they are accomplished in terms of cause and effect. What are the four? First, the initial arising of the mind; second, the mind arising from understanding, practice, and abiding; third, the mind arising from non-retrogression; and fourth, the mind arising from being a one-lifetime-away Bodhisattva. It should be known that the initial arising of the mind is the cause for understanding, practice, and abiding; the mind arising from understanding, practice, and abiding is the cause for non-retrogression; the mind arising from non-retrogression is the cause for being a one-lifetime-away Bodhisattva; and the mind arising from being a one-lifetime-away Bodhisattva is the cause for all-knowing wisdom.
'Furthermore, heavenly being! It should be known that the initial arising of the mind is like sowing seeds in a field; the mind arising from understanding, practice, and abiding is like the gradual growth of sprouts; the mind arising from non-retrogression is like the sequential birth of branches, leaves, flowers, and fruits; and the mind arising from being a one-lifetime-away Bodhisattva is like the ripening of the fruit.
'Furthermore, heavenly being! The first arising of the mind is like a cart maker first gathering materials; the second arising of the mind is like obtaining the materials and then separately refining them; the third arising of the mind is like that craftsman completing the cart; and the fourth arising of the mind is like using that cart to carry heavy loads to distant places.
'Furthermore, heavenly being! The first arising of the mind is like the new moon; the second arising of the mind is like the moon from the fifth night to the seventh night; the third arising of the mind is like the moon on the tenth night; and the fourth arising of the mind is like the moon on the fourteenth night. It should be known that the wisdom of the Tathagata (Thus Come One) is like the bright moon on the fifteenth night, where all light and color are completely full.
'Furthermore, heavenly being! The first arising of the mind transcends the Sravaka-bhumi (Disciple Ground); the second arising of the mind transcends the Pratyekabuddha-bhumi (Solitary Realizer Ground); the third arising of the mind transcends the indeterminate ground; and the fourth arising of the mind abides in the determinate ground.
'Furthermore, heavenly being! The first arising of the mind is like someone initially learning the alphabet; the second arising of the mind is like that learner gradually'
解分析，第三發心如學已久善算數，第四發心如學成熟了達諸論。
「複次，天子！第一發心菩薩住因，第二發心菩薩住智，第三發心菩薩住斷，第四發心菩薩住果。
「複次，天子！第一發心因所攝，第二發心智所攝，第三發心斷所攝，第四發心果所攝。
「複次，天子！第一發心從因而起，第二發心從智而起，第三發心從斷而起，第四發心從果而起。
「複次，天子！第一發心因差別分，第二發心智差別分，第三發心斷差別分，第四發心果差別分。
「複次，天子！第一發心如採集眾藥，第二發心如分辯藥性，第三發心如隨病合藥，第四發心如服藥除愈。
「複次，天子！第一發心生法王家，第二發心學法王法，第三發心學得解了，第四發心學得自在。」
爾時會中有天子名決定光明，白文殊師利菩薩言：「大士！何者是菩薩摩訶薩速疾道，諸菩薩摩訶薩行此道疾得阿耨多羅三藐三菩提？」
文殊師利菩薩言：「天子！菩薩摩訶薩速疾道有二種，諸菩薩摩訶薩行此道疾得阿耨多羅三藐三菩提。云何為二？一者、方便道，二者、般若道。方便道者攝諸善法，般若道者了知簡擇；方便道者不捨眾生，般若道者能捨諸法；方便道者知法和合，般若道者知不和合；方便
【現代漢語翻譯】 現代漢語譯本： 『解分析』指第三種發心，如同長期學習且精通算術；『成熟了達諸論』指第四種發心，如同學有所成，通達各種理論。
『再者，天子！第一種發心的菩薩安住于因，第二種發心的菩薩安住于智，第三種發心的菩薩安住于斷，第四種發心的菩薩安住于果。』
『再者，天子！第一種發心被因所攝，第二種發心被智所攝，第三種發心被斷所攝，第四種發心被果所攝。』
『再者，天子！第一種發心從因而起，第二種發心從智而起，第三種發心從斷而起，第四種發心從果而起。』
『再者，天子！第一種發心是因的差別分，第二種發心是智的差別分，第三種發心是斷的差別分，第四種發心是果的差別分。』
『再者，天子！第一種發心如同採集各種藥材，第二種發心如同分辨藥材的藥性，第三種發心如同根據病情配藥，第四種發心如同服藥后病癒。』
『再者，天子！第一種發心是生於法王之家，第二種發心是學習法王的教法，第三種發心是學習並理解，第四種發心是學習並獲得自在。』
這時，會中有一位名叫決定光明的天子，對文殊師利菩薩（Manjushri Bodhisattva）說：『大士！什麼是菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的快速道路，菩薩摩訶薩行持這條道路能夠快速證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）？』
文殊師利菩薩說：『天子！菩薩摩訶薩的快速道路有兩種，菩薩摩訶薩行持這兩條道路能夠快速證得阿耨多羅三藐三菩提。哪兩種呢？一是方便道，二是般若道。方便道是攝取各種善法，般若道是了知並簡擇；方便道是不捨棄眾生，般若道是能夠捨棄諸法；方便道是知曉諸法和合，般若道是知曉諸法不和合；方便……』
【English Translation】 English version: 'Analyzing the explanation' refers to the third aspiration, like someone who has studied for a long time and is skilled in arithmetic; 'Maturity and understanding of all treatises' refers to the fourth aspiration, like someone who has learned and understands various theories.
'Furthermore, O son of the gods! The Bodhisattva with the first aspiration dwells in cause, the Bodhisattva with the second aspiration dwells in wisdom, the Bodhisattva with the third aspiration dwells in cessation, and the Bodhisattva with the fourth aspiration dwells in result.'
'Furthermore, O son of the gods! The first aspiration is encompassed by cause, the second aspiration is encompassed by wisdom, the third aspiration is encompassed by cessation, and the fourth aspiration is encompassed by result.'
'Furthermore, O son of the gods! The first aspiration arises from cause, the second aspiration arises from wisdom, the third aspiration arises from cessation, and the fourth aspiration arises from result.'
'Furthermore, O son of the gods! The first aspiration is a differentiation of cause, the second aspiration is a differentiation of wisdom, the third aspiration is a differentiation of cessation, and the fourth aspiration is a differentiation of result.'
'Furthermore, O son of the gods! The first aspiration is like collecting various medicinal herbs, the second aspiration is like distinguishing the properties of the herbs, the third aspiration is like compounding medicine according to the illness, and the fourth aspiration is like taking medicine and being cured.'
'Furthermore, O son of the gods! The first aspiration is being born into the family of the Dharma King, the second aspiration is learning the Dharma of the Dharma King, the third aspiration is learning and understanding, and the fourth aspiration is learning and attaining freedom.'
At that time, a son of the gods named Determined Light, said to Manjushri Bodhisattva (Manjushri Bodhisattva): 'Great being! What is the swift path of the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva), by following which the Bodhisattva-Mahāsattvas can quickly attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment)?'
Manjushri Bodhisattva said: 'O son of the gods! There are two kinds of swift paths for Bodhisattva-Mahāsattvas, by following which the Bodhisattva-Mahāsattvas can quickly attain Anuttarā-samyak-saṃbodhi. What are the two? One is the path of skillful means, and the other is the path of prajna (wisdom). The path of skillful means encompasses all good dharmas, and the path of prajna knows and discerns; the path of skillful means does not abandon sentient beings, and the path of prajna can abandon all dharmas; the path of skillful means knows the combination of dharmas, and the path of prajna knows the non-combination; skillful means...'
道者能為因緣，般若道者能至寂滅；方便道者能知諸法差別之相，般若道者能知法界無差別理；方便道者能具莊嚴諸佛國土，般若道者能知諸佛國土平等；方便道者能知眾生根行不同，般若道者能知根行空無所有；方便道者令諸菩薩詣于道場，般若道者能令菩薩逮無所覺。
「天子！菩薩摩訶薩復有二種速疾道。云何為二？一者、資糧道，二者、抉擇道。資糧道者謂施等五波羅蜜，抉擇道者謂般若波羅蜜。有著道、無著道，有漏道、無漏道，皆如是說。
「復有二種速疾道。云何為二？一者、有量道，二者、無量道。有量道者謂有相位，無量道者是無相位。
「復有二種速疾道：所謂智道及以斷道。智道者謂從初地至第七地，斷道者從於八地至第十地。」
爾時會中有菩薩名勇修智信，白文殊師利菩薩言：「大士！云何為菩薩摩訶薩所知義？云何為菩薩摩訶薩所修智？」
文殊師利菩薩言：「善男子！義非和合，智是和合。」
勇修智信菩薩言：「大士！以何因故義非和合，智是和合？」
文殊師利菩薩言：「善男子！義是無為，無為則非義，非義中無有法若和合、若不和合。義是無變異、無成實，不可取、不可舍，皆如是說。善男子！智名為道，道與心和合，非不和合
【現代漢語翻譯】 現代漢語譯本 能行道者，能夠創造各種因緣；般若（Prajna，智慧）之道，能夠達到寂滅的境界；方便（Upaya，善巧）之道，能夠了解諸法差別之相；般若之道，能夠了解法界沒有差別的真理；方便之道，能夠具足莊嚴諸佛的國土；般若之道，能夠了解諸佛國土的平等性；方便之道，能夠了解眾生根器和行為的不同；般若之道，能夠了解根器和行為的空性；方便之道，能夠引導菩薩前往道場；般若之道，能夠使菩薩證得無所覺悟的境界。
『天子！菩薩摩訶薩還有兩種快速的道路。哪兩種呢？一是資糧道，二是抉擇道。資糧道指的是佈施等五波羅蜜（Paramita，到彼岸）；抉擇道指的是般若波羅蜜。有執著之道、無執著之道，有漏之道、無漏之道，都可以這樣說。』
『還有兩種快速的道路。哪兩種呢？一是有量道，二是無量道。有量道指的是有相之位，無量道指的是無相之位。』
『還有兩種快速的道路：所謂智道和斷道。智道指的是從初地到第七地，斷道指的是從第八地到第十地。』
這時，會中有一位菩薩名叫勇修智信，對文殊師利（Manjusri）菩薩說：『大士！什麼是菩薩摩訶薩所知的義理？什麼是菩薩摩訶薩所修的智慧？』
文殊師利菩薩說：『善男子！義理不是和合的，智慧是和合的。』
勇修智信菩薩說：『大士！因為什麼緣故義理不是和合的，智慧是和合的？』
文殊師利菩薩說：『善男子！義理是無為的，無為就不是義理，在非義理中沒有法是和合的，也沒有法是不和合的。義理是無變異、無成實，不可取、不可舍，都可以這樣說。善男子！智慧名為道，道與心和合，不是不和合的。』
【English Translation】 English version The path of the capable can create causes and conditions; the path of Prajna (wisdom) can lead to the state of Nirvana (extinction); the path of Upaya (skillful means) can understand the different appearances of all dharmas; the path of Prajna can understand the principle of non-difference in the Dharmadhatu (realm of reality); the path of Upaya can fully adorn the Buddha lands; the path of Prajna can understand the equality of the Buddha lands; the path of Upaya can understand the different roots and practices of sentient beings; the path of Prajna can understand the emptiness of roots and practices; the path of Upaya can lead Bodhisattvas to the Bodhimanda (place of enlightenment); the path of Prajna can enable Bodhisattvas to attain non-perception.
'O son of heaven! The Bodhisattva-Mahasattva also has two kinds of swift paths. What are the two? The first is the path of accumulation, and the second is the path of ascertainment. The path of accumulation refers to the five Paramitas (perfections) such as giving; the path of ascertainment refers to Prajna-Paramita. The path of attachment, the path of non-attachment, the path of outflows, and the path of no outflows, can all be described in this way.'
'There are also two kinds of swift paths. What are the two? The first is the path of limitation, and the second is the path of limitlessness. The path of limitation refers to the position of form, and the path of limitlessness is the position of no form.'
'There are also two kinds of swift paths: the path of wisdom and the path of severance. The path of wisdom refers to the stages from the first Bhumi (ground) to the seventh Bhumi, and the path of severance refers to the stages from the eighth Bhumi to the tenth Bhumi.'
At that time, there was a Bodhisattva in the assembly named Yongsuxin, who said to Manjusri Bodhisattva: 'Great One! What is the meaning known by the Bodhisattva-Mahasattva? What is the wisdom cultivated by the Bodhisattva-Mahasattva?'
Manjusri Bodhisattva said: 'Good man! Meaning is not a combination, wisdom is a combination.'
The Bodhisattva Yongsuxin said: 'Great One! For what reason is meaning not a combination, and wisdom is a combination?'
Manjusri Bodhisattva said: 'Good man! Meaning is unconditioned, and unconditioned is not meaning. In non-meaning, there is no dharma that is combined or not combined. Meaning is immutable, unestablished, ungraspable, and unrejectable, all of which can be said in this way. Good man! Wisdom is called the path, and the path is combined with the mind, not uncombined.'
。
「複次，善男子！智惟是和合，非不和合。」
勇修智信菩薩言：「大士！何因緣故智惟是和合，非不和合？」
文殊師利菩薩言：「善男子！智善能觀察蘊處界、善觀察緣起法、善觀察處非處，以是故惟和合，非不和合。
「複次，善男子！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，五者、般若智，六者、攝智，七者、波羅蜜智，八者、大悲智，九者、教化眾生智，十者、於一切法無所著智。善男子！如是名為菩薩摩訶薩十種智。
「複次，善男子！菩薩摩訶薩有十種發起。何等為十？一者、身發起，為一切眾生凈治身業故；二者、口發起，為一切眾生凈治口業故；三者、心發起，為一切眾生凈治意業故；四者、內發起，於一切眾生無所取著故；五者、外發起，於一切眾生行平等行故；六者、智發起，修習一切佛智故；七者、國土發起，示現一切佛剎功德莊嚴故；八者、教化眾生髮起，知諸煩惱病藥故；九者、真實發起，能成就決定聚故；十者、無為智滿足發起，於一切三界心無所著故。善男子！如是名為菩薩摩訶薩十種發起。
「複次，善男子！菩薩摩訶薩有十種行。何等為十？一者、波羅蜜行，二者、攝物行，三者、般
【現代漢語翻譯】 現代漢語譯本： 「再者，善男子！智慧是和諧統一的，而不是不和諧的。」
勇修智信菩薩問道：「大士！因為什麼緣故，智慧是和諧統一的，而不是不和諧的？」
文殊師利（Manjushri）菩薩回答說：「善男子！智慧善於觀察五蘊（skandha）、十二處（ayatana）、十八界（dhatu），善於觀察緣起法（pratityasamutpada），善於觀察是處非處（sthāna-asthāna），因此智慧是和諧統一的，而不是不和諧的。」
「再者，善男子！菩薩摩訶薩（Bodhisattva-Mahasattva， महानसत्त्व，偉大的菩薩）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，五是般若智（prajna，智慧），六是攝智，七是波羅蜜智（paramita，到達彼岸的智慧），八是大悲智（mahakaruna，偉大的慈悲），九是教化眾生智，十是對於一切法無所執著智。善男子！這被稱為菩薩摩訶薩的十種智慧。」
「再者，善男子！菩薩摩訶薩有十種發起。是哪十種呢？一是身發起，爲了使一切眾生清凈身業的緣故；二是口發起，爲了使一切眾生清凈口業的緣故；三是心發起，爲了使一切眾生清凈意業的緣故；四是內發起，對於一切眾生沒有執取和貪著的緣故；五是外發起，對於一切眾生施行平等行為的緣故；六是智發起，修習一切佛智的緣故；七是國土發起，示現一切佛剎功德莊嚴的緣故；八是教化眾生髮起，知道各種煩惱病癥的對癥之藥的緣故；九是真實發起，能夠成就決定聚的緣故；十是無為智滿足發起，對於一切三界（trayo-dhatu，欲界、色界、無色界）的心沒有執著的緣故。善男子！這被稱為菩薩摩訶薩的十種發起。」
「再者，善男子！菩薩摩訶薩有十種行。是哪十種呢？一是波羅蜜行，二是攝物行，三是般
【English Translation】 English version: 「Furthermore, O good man! Wisdom is only harmonious and unified, not disharmonious.」
The Bodhisattva（बोधिसत्त्व，enlightenment being） Brave Cultivator of Wisdom and Faith said: 「Great being! For what reason is wisdom only harmonious and unified, and not disharmonious?」
Manjushri（मञ्जुश्री） Bodhisattva said: 「O good man! Wisdom is skilled at observing the skandhas（स्कन्ध, aggregates）, ayatanas（आयतन, sense bases）, and dhatus（धातु, elements）, skilled at observing the law of dependent origination (pratityasamutpada, प्रतीत्यसमुत्पाद), skilled at observing what is possible and impossible (sthāna-asthāna, स्थान-अस्थान); therefore, it is only harmonious and unified, and not disharmonious.」
「Furthermore, O good man! A Bodhisattva-Mahasattva（बोधिसत्त्व-महासत्त्व, great being） has ten kinds of wisdom. What are the ten? First, wisdom of cause; second, wisdom of effect; third, wisdom of meaning; fourth, wisdom of skillful means; fifth, prajna（प्रज्ञा, wisdom）; sixth, wisdom of gathering; seventh, paramita（पारमिता, perfection） wisdom; eighth, great compassion (mahakaruna, महाकरुणा) wisdom; ninth, wisdom of teaching and transforming sentient beings; tenth, wisdom of non-attachment to all dharmas. O good man! These are called the ten kinds of wisdom of a Bodhisattva-Mahasattva.」
「Furthermore, O good man! A Bodhisattva-Mahasattva has ten kinds of initiations. What are the ten? First, bodily initiation, for the sake of purifying the bodily karma of all sentient beings; second, verbal initiation, for the sake of purifying the verbal karma of all sentient beings; third, mental initiation, for the sake of purifying the mental karma of all sentient beings; fourth, inner initiation, because there is no grasping or attachment to any sentient being; fifth, outer initiation, because of practicing equality towards all sentient beings; sixth, wisdom initiation, because of cultivating all Buddha wisdom; seventh, land initiation, because of demonstrating the meritorious adornments of all Buddha-lands; eighth, initiation of teaching and transforming sentient beings, because of knowing the medicine for the various illnesses of afflictions; ninth, true initiation, because of being able to accomplish the determined group; tenth, initiation of the fulfillment of unconditioned wisdom, because the mind has no attachment to any of the three realms (trayo-dhatu, त्रयो-धातु). O good man! These are called the ten kinds of initiations of a Bodhisattva-Mahasattva.」
「Furthermore, O good man! A Bodhisattva-Mahasattva has ten kinds of practices. What are the ten? First, paramita practice; second, practice of gathering beings; third, praj
若行，四者、方便行，五者、大悲行，六者、求慧資糧行，七者、求智資糧行，八者、清凈信心行，九者、入諸諦行，十者、不分別愛憎境行。善男子！如是名為菩薩摩訶薩十種行。
「複次，善男子！菩薩摩訶薩有十種無盡觀。何等為十？一者、身無盡觀，二者、事無盡觀，三者、法無盡觀，四者、愛無盡觀，五者、見無盡觀，六者、資糧無盡觀，七者、取無盡觀，八者、無所執著無盡觀，九者、相應無盡觀，十者、道場識自性無盡觀。善男子！如是名菩薩摩訶薩十種無盡觀。
「複次，善男子！菩薩摩訶薩有十種調伏行。何等為十？一者、調伏慳嫉行，舍施如雨故；二者、調伏破戒行；三業清凈故；三者、調伏瞋恚行，修習慈心故；四者、調伏懈怠行，求法無倦故；五者、調伏不善行，得禪解脫神通故；六者、調伏無明行，生決定善巧慧資糧故；七者、調伏諸煩惱行，圓滿一切智資糧故；八者、調伏顛倒行，出生真實不顛倒資糧道故；九者、調伏不自在行，於時非時自在故；十者、調伏著我行，觀察諸法無我故。善男子！如是名為菩薩摩訶薩十種調伏行。
「複次，善男子！菩薩摩訶薩有十種寂靜地。何等為十？一者、身寂靜地，遠離三種身不善業故；二者、口寂靜地，凈治四種口業故；三者
【現代漢語翻譯】 現代漢語譯本：若有行，則有十種：一是真實行，二是堅固行，三是近真行，四是方便行，五是大悲行，六是求智慧資糧行，七是求智力資糧行，八是清凈信心行，九是入諸諦行，十是不分別愛憎境行。善男子！這些就叫做菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的十種行。
其次，善男子！菩薩摩訶薩有十種無盡觀。哪十種呢？一是身無盡觀，二是事無盡觀，三是法無盡觀，四是愛無盡觀，五是見無盡觀，六是資糧無盡觀，七是取無盡觀，八是無所執著無盡觀，九是相應無盡觀，十是道場識自性無盡觀。善男子！這些就叫做菩薩摩訶薩的十種無盡觀。
其次，善男子！菩薩摩訶薩有十種調伏行。哪十種呢？一是調伏慳吝嫉妒之行，因為捨棄佈施如同下雨一樣；二是調伏毀犯戒律之行，因為身口意三業清凈；三是調伏嗔恚之行，因為修習慈悲之心；四是調伏懈怠之行，因為尋求佛法沒有厭倦；五是調伏不善之行，因為得到禪定解脫和神通；六是調伏無明之行，因為產生決定性的善巧智慧資糧；七是調伏各種煩惱之行，因為圓滿一切智慧資糧；八是調伏顛倒之行，因為出生真實不顛倒的資糧道；九是調伏不自在之行，因為在適當和不適當的時候都能自在；十是調伏執著於我的行為，因為觀察諸法都是無我的。善男子！這些就叫做菩薩摩訶薩的十種調伏行。
其次，善男子！菩薩摩訶薩有十種寂靜地。哪十種呢？一是身寂靜地，因為遠離三種身體的不善業；二是口寂靜地，因為凈化四種口業；三是...
【English Translation】 English version: If there is practice, there are ten types: first, true practice; second, steadfast practice; third, near-to-truth practice; fourth, expedient practice; fifth, great compassion practice; sixth, practice of seeking wisdom accumulation; seventh, practice of seeking knowledge accumulation; eighth, practice of pure faith; ninth, practice of entering all truths; tenth, practice of not discriminating between objects of love and hate. Good man! These are called the ten practices of a Bodhisattva-Mahāsattva (great Bodhisattva).
Furthermore, good man! A Bodhisattva-Mahāsattva has ten kinds of inexhaustible contemplations. What are the ten? First, inexhaustible contemplation of the body; second, inexhaustible contemplation of things; third, inexhaustible contemplation of dharmas; fourth, inexhaustible contemplation of love; fifth, inexhaustible contemplation of views; sixth, inexhaustible contemplation of accumulations; seventh, inexhaustible contemplation of grasping; eighth, inexhaustible contemplation of non-attachment; ninth, inexhaustible contemplation of correspondence; tenth, inexhaustible contemplation of the self-nature of consciousness in the Bodhimanda (place of enlightenment). Good man! These are called the ten inexhaustible contemplations of a Bodhisattva-Mahāsattva.
Furthermore, good man! A Bodhisattva-Mahāsattva has ten kinds of taming practices. What are the ten? First, taming the practice of stinginess and jealousy, because giving is like raining; second, taming the practice of breaking precepts, because the three karmas of body, speech, and mind are pure; third, taming the practice of anger, because cultivating loving-kindness; fourth, taming the practice of laziness, because seeking the Dharma without weariness; fifth, taming unwholesome practices, because attaining dhyana (meditative state), liberation, and supernormal powers; sixth, taming the practice of ignorance, because generating decisive skillful wisdom accumulation; seventh, taming the practice of all afflictions, because perfecting all wisdom accumulation; eighth, taming the practice of perversion, because giving rise to the path of true and non-perverted accumulation; ninth, taming the practice of non-freedom, because being free at appropriate and inappropriate times; tenth, taming the practice of attachment to self, because observing that all dharmas are without self. Good man! These are called the ten taming practices of a Bodhisattva-Mahāsattva.
Furthermore, good man! A Bodhisattva-Mahāsattva has ten kinds of tranquil grounds. What are the ten? First, the tranquil ground of the body, because being far from the three unwholesome karmas of the body; second, the tranquil ground of speech, because purifying the four karmas of speech; third, the...
、心寂靜地，永舍三種意惡行故；四者、內寂靜地，不執著自身故；五者、外寂靜地，不執著一切諸法故；六者、智資糧寂靜地，不執著所行道故；七者、不自高寂靜地，觀察聖智自性故；八者、究竟邊際神通寂靜地，出生般若波羅蜜故；九者、滅戲論寂靜地，不欺誑一切眾生故；十者、不顧戀身心寂靜地，大悲教化眾生故。善男子！如是名為菩薩摩訶薩十種寂靜地。
「複次，善男子！諸菩薩摩訶薩如實行者能得菩提，不如實行則不能得。如實行者，如其所說則如是行；不如實行者但有言說，不能信受、不能修習。
「複次，善男子！菩薩摩訶薩有二種如實行。何等為二？一者、道如實行，二者、斷如實行。
「善男子！菩薩摩訶薩復有二種如實行。何等為二？一者、自調伏如實行，二者、教化眾生如實行。
「善男子！菩薩摩訶薩復有二種如實行。何等為二？一者、有功用智如實行，二者、無功用智如實行。
「善男子！菩薩摩訶薩復有二種如實行。何等為二？一者、善建立諸地如實行，二者、善觀察諸地無差別如實行。
「善男子！菩薩摩訶薩復有二種如實行。何等為二？一者、善遠離諸地過失如實行，二者、善圓滿諸地功德如實行。
「善男子！菩薩摩訶薩復有
【現代漢語翻譯】 現代漢語譯本： 『善男子！第一是身寂靜地，遠離殺生等行為的緣故；第二是語寂靜地，永捨棄四種語言上的惡行；第三是意寂靜地，永遠捨棄三種意念上的惡行；第四是內寂靜地，不執著自身；第五是外寂靜地，不執著一切諸法；第六是智資糧寂靜地，不執著所修行的道路；第七是不自高寂靜地，觀察聖智的自性；第八是究竟邊際神通寂靜地，從般若波羅蜜（Prajnaparamita，智慧的完美）中產生；第九是滅戲論寂靜地，不欺騙一切眾生；第十是不顧戀身心寂靜地，以大悲心教化眾生。善男子！這些就叫做菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的十種寂靜地。
『再者，善男子！諸位菩薩摩訶薩如實修行就能證得菩提（Bodhi，覺悟），不如實修行就不能證得。如實修行的人，就像他們所說的那樣去實行；不如實修行的人只是說說而已，不能信受，也不能修習。
『再者，善男子！菩薩摩訶薩有兩種如實修行。哪兩種呢？第一是道如實修行，第二是斷如實修行。
『善男子！菩薩摩訶薩還有兩種如實修行。哪兩種呢？第一是自我調伏如實修行，第二是教化眾生如實修行。
『善男子！菩薩摩訶薩還有兩種如實修行。哪兩種呢？第一是有功用智如實修行，第二是無功用智如實修行。
『善男子！菩薩摩訶薩還有兩種如實修行。哪兩種呢？第一是善於建立諸地如實修行，第二是善於觀察諸地沒有差別如實修行。
『善男子！菩薩摩訶薩還有兩種如實修行。哪兩種呢？第一是善於遠離諸地過失如實修行，第二是善於圓滿諸地功德如實修行。
『善男子！菩薩摩訶薩還有……
【English Translation】 English version: 『Good man! The first is the ground of bodily quiescence, because of abstaining from actions such as killing; the second is the ground of verbal quiescence, because of eternally abandoning the four kinds of evil verbal actions; the third is the ground of mental quiescence, because of eternally abandoning the three kinds of evil mental actions; the fourth is the ground of inner quiescence, because of not being attached to oneself; the fifth is the ground of outer quiescence, because of not being attached to all dharmas (Dharmas, phenomena); the sixth is the ground of quiescence of the accumulation of wisdom, because of not being attached to the path one is practicing; the seventh is the ground of non-self-exaltation quiescence, because of observing the nature of holy wisdom; the eighth is the ground of quiescence of ultimate supernatural powers, because of arising from Prajnaparamita (Prajnaparamita, perfection of wisdom); the ninth is the ground of quiescence of cessation of playfulness, because of not deceiving all sentient beings; the tenth is the ground of quiescence of not being attached to body and mind, because of teaching and transforming sentient beings with great compassion. Good man! These are called the ten grounds of quiescence of a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva).'
『Furthermore, good man! Those Bodhisattva-Mahasattvas who practice accordingly can attain Bodhi (Bodhi, enlightenment), while those who do not practice accordingly cannot attain it. Those who practice accordingly act as they speak; those who do not practice accordingly only speak, but cannot believe, accept, or cultivate.
『Furthermore, good man! Bodhisattva-Mahasattvas have two kinds of practicing accordingly. What are the two? The first is practicing the path accordingly, and the second is practicing cessation accordingly.
『Good man! Bodhisattva-Mahasattvas also have two kinds of practicing accordingly. What are the two? The first is practicing self-taming accordingly, and the second is practicing teaching and transforming sentient beings accordingly.
『Good man! Bodhisattva-Mahasattvas also have two kinds of practicing accordingly. What are the two? The first is practicing with effortful wisdom accordingly, and the second is practicing with effortless wisdom accordingly.
『Good man! Bodhisattva-Mahasattvas also have two kinds of practicing accordingly. What are the two? The first is practicing the good establishment of the grounds accordingly, and the second is practicing the good observation of the non-difference of the grounds accordingly.
『Good man! Bodhisattva-Mahasattvas also have two kinds of practicing accordingly. What are the two? The first is practicing the good distancing from the faults of the grounds accordingly, and the second is practicing the good completion of the merits of the grounds accordingly.
『Good man! Bodhisattva-Mahasattvas also have…
二種如實行。何等為二？一者、善說聲聞辟支佛地如實行，二者、善說諸佛菩提不退轉法如實行。
「善男子！菩薩摩訶薩有如是等無量無邊如實行法。若能如是如實行者，當知是人不久得阿耨多羅三藐三菩提，諸菩薩摩訶薩應勤修學。」
爾時，世尊贊文殊師利菩薩言：「善哉善哉！文殊師利！快說此語。」
佛說此經已，文殊師利菩薩摩訶薩、勇修智信菩薩摩訶薩、凈月威光天子、決定光明天子，及餘眾會一切世間天、人、阿修羅等，皆大歡喜，信受奉行。
大乘伽耶山頂經
【現代漢語翻譯】 現代漢語譯本： 有兩種如實修行。是哪兩種呢？一是，善於宣說聲聞（Śrāvaka，聽聞佛陀教誨的弟子）、辟支佛（Pratyekabuddha，不依師教，自身證悟的修行者）之地的如實修行；二是，善於宣說諸佛菩提（Bodhi，覺悟）不退轉之法的如實修行。
『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）有如此等等無量無邊的如實修行之法。若能如此如實修行，當知此人不久便能證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），諸位菩薩摩訶薩應當勤奮修學。』
當時，世尊（Bhagavan，佛陀的尊稱）讚歎文殊師利菩薩（Mañjuśrī Bodhisattva）說：『善哉善哉！文殊師利！你說的太好了。』
佛陀說完這部經后，文殊師利菩薩摩訶薩、勇修智信菩薩摩訶薩、凈月威光天子、決定光明天子，以及其餘在場的所有世間天、人、阿修羅（Asura，一種非天神）等，都非常歡喜，信受奉行。
《大乘伽耶山頂經》
【English Translation】 English version: There are two kinds of practice in accordance with reality. What are the two? First, to skillfully expound the practice in accordance with reality of the Śrāvaka (hearer of the Buddha's teachings) and Pratyekabuddha (solitary Buddha) grounds; second, to skillfully expound the non-retrogressive Dharma in accordance with reality of the Bodhi (enlightenment) of all Buddhas.
'Good man! Bodhisattva-mahāsattvas (great Bodhisattvas) have such immeasurable and boundless Dharmas of practice in accordance with reality. If one can practice in accordance with reality in this way, know that this person will soon attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). All Bodhisattva-mahāsattvas should diligently study and practice.'
At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) praised Mañjuśrī Bodhisattva (Bodhisattva of wisdom) saying: 'Excellent, excellent! Mañjuśrī! You have spoken well.'
After the Buddha finished speaking this Sutra, Mañjuśrī Bodhisattva-mahāsattva, the Courageous Cultivation of Wisdom and Faith Bodhisattva-mahāsattva, the Pure Moon Majestic Light Deva, the Determined Light Deva, and all the other assembled beings, including gods, humans, Asuras (demi-gods) and others in all the worlds, were greatly delighted, and accepted and practiced it faithfully.
Mahayana Sutra of the Summit of Mount Gaya