T26n1531_文殊師利菩薩問菩提經論
大正藏第 26 冊 No. 1531 文殊師利菩薩問菩提經論
No. 1531
文殊師利菩薩問菩提經論捲上(一名伽耶山頂經論)
天親菩薩造
元魏天竺三藏菩提流支譯
見諸眾生煩惱縛， 起菩提愿為救拔， 如是正覺慈悲尊， 頂禮造論釋經故。 我論能盡煩惱怨， 救護諸有斷惡道， 如是二種最勝利， 一切外道論中無。
此修多羅所攝有九分：一、序分；二、所應聞弟子成就分；三、三昧分；四、能觀清凈分；五、所觀法分；六、起分；七、說分；八、菩薩功德勢力分；九、菩薩行差別分。
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，其先悉是辮髮梵志，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。
【現代漢語翻譯】 現代漢語譯本 見所有眾生被煩惱束縛，因此發起菩提願望來救拔他們。 像這樣具有正覺的慈悲世尊，我頂禮並造論來解釋這部經。 我的論著能夠徹底消除煩惱怨恨，救護所有眾生，斷絕惡道。 像這樣兩種最殊勝的利益，在一切外道的論著中是沒有的。
這部修多羅（Sutra，經）所包含的內容有九個部分：第一、序分；第二、應該聽聞的弟子成就分；第三、三昧（Samadhi，禪定）分；第四、能觀清凈分；第五、所觀法分；第六、起分；第七、說分；第八、菩薩功德勢力分；第九、菩薩行差別分。
如是我聞：一時，婆伽婆（Bhagavan，世尊）住在伽耶（Gaya）城的伽耶山頂的塔中，初得菩提（Bodhi，覺悟），與一千位大比丘眾在一起，他們先前都是束髮梵志（Brahmin，婆羅門），應做的已做完，該做的已辦妥，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，都獲得了各種忍（Ksanti，安忍）、各種陀羅尼（Dharani，總持）、各種深妙的三昧（Samadhi，禪定），具備各種神通。他們的名字是：文殊師利菩薩（Manjusri Bodhisattva）、觀世音菩薩（Avalokitesvara 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，他們是這些菩薩的上首。像這樣的菩薩摩訶薩，數量無量。還有諸天（Deva，天神）、龍（Naga，龍族）、夜叉（Yaksa，夜叉）、乾闥婆（Gandharva，香音神）、阿修羅（Asura，阿修羅）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等大眾圍繞著。
【English Translation】 English version Seeing all beings bound by afflictions, I arise with the Bodhi (Enlightenment) vow to rescue them. Such a compassionate Bhagavan (World Honored One) with Right Enlightenment, I prostrate and compose this treatise to explain the Sutra. My treatise can completely eliminate afflictions and hatred, save all beings, and cut off evil paths. Such two most supreme benefits are not found in any heretical treatises.
This Sutra (Sutra) contains nine parts: First, the Introduction; Second, the Accomplishment of Disciples Who Should Hear; Third, Samadhi (Concentration); Fourth, the Ability to Observe Purity; Fifth, the Object of Observation; Sixth, the Arising; Seventh, the Explanation; Eighth, the Merits and Power of Bodhisattvas; Ninth, the Differences in Bodhisattva Practices.
Thus have I heard: At one time, the Bhagavan (World Honored One) dwelt in the tower on the summit of Mount Gaya in the city of Gaya (Gaya), having just attained Bodhi (Enlightenment), together with a great assembly of one thousand Bhiksus (Monks), who were formerly braided-hair Brahmins (Brahmin), having done what should be done, accomplished what should be accomplished, abandoned heavy burdens, attained their own benefit, exhausted all bonds, liberated their minds with Right Knowledge, their minds were free in all ways, having reached the other shore, all were Arhats (Worthy Ones). There were also immeasurable and boundless Bodhisattva-Mahasattvas (Great Bodhisattvas), all gathered from the ten directions, possessing great power and virtue, all having attained various Ksanti (Forbearance), various Dharani (Incantations), various profound Samadhi (Concentrations), endowed with various supernormal powers. Their names were: Manjusri Bodhisattva (Manjusri Bodhisattva), Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva), Mahasthamaprapta Bodhisattva (Mahasthamaprapta Bodhisattva), Gandhahasti Bodhisattva (Elephant Fragrance Bodhisattva), Suradata Bodhisattva (Brave Giving Bodhisattva), Surasamadhijnana Bodhisattva (Brave Practice Wisdom Bodhisattva), and others, who were the leaders of these Bodhisattvas. Such Bodhisattva-Mahasattvas were immeasurable in number. Together with Devas (Gods), Nagas (Dragons), Yaksas (Night Demons), Gandharvas (Celestial Musicians), Asuras (Demons), Garudas (Eagles), Kinnaras (Celestial Musicians), Mahoragas (Great Serpents), humans and non-humans, and other great assemblies surrounded him.
論曰：如是我聞一時等，集法者語。住伽耶城者，示現所住處成就故。伽耶山頂者，示現彼形相大眾行住處故。塔者，示現為彼能供養者興供養故。初得菩提者，即彼成佛時故。與大比丘眾者，以其大故；以不增不損故，滿足千比丘。辮髮梵志者，此明學無學比丘。是名聽者成就。餘者次說諸菩薩行差別。彼菩薩行有二種攝法所攝。何等為二？一者因攝；二者果攝。又伽耶山頂塔者，根本序分，以無量諸佛所住處故，示現彼處諸佛如來集故。此法門者，諸佛如來所攝護故。應聞此修多羅者，攝取成就，學無學其先悉是辮髮梵志。
又無學者有八種德。何等為八？一者所作畢竟，如經「應作已作」故。二者畢竟過於應作已作，如經「所作已辦」故。三者遠離三昧障，如經「棄捨重擔」故。四者舍離所受重擔，如經「逮得己利」故。彼重擔者，所謂五陰。五者證涅槃，如經「盡諸有結」故。六者過三界，如經「正智心得解脫」故。七者依不顛倒受教修行，如經「一切心得自在已到彼岸」故，以善遠離諸煩惱故。八者如實修行四如意足，如經「皆是阿羅漢」故。又阿羅漢者，能受信者所施物故，故名應供。又學有二種。何等為二？一者善畢竟持戒學道故；二者如心所求畢竟滿足故。次說三昧分。
經曰：爾時世
【現代漢語翻譯】 現代漢語譯本 論曰：『如是我聞一時』等，是結集佛法的人說的。『住伽耶城』，是爲了顯示佛陀安住的地方已經成就。『伽耶山頂』，是爲了顯示那個地方的形狀，以及大眾修行和居住的場所。『塔』，是爲了顯示為那些能夠供養的人興建供養之處。『初得菩提』，就是指佛陀成佛的時候。『與大比丘眾』，因為他們人數眾多；因為他們不增不減，所以滿足一千比丘。『辮髮梵志』，這裡說明有學和無學的比丘。這叫做聽眾的成就。其餘的接下來會說明諸菩薩行的差別。那些菩薩行有兩種攝法所攝。哪兩種呢？一是因攝；二是果攝。另外，『伽耶山頂塔』，是根本序分，因為無量諸佛都曾在此居住，所以顯示那個地方是諸佛如來聚集之處。這個法門，是諸佛如來所攝護的。應該聽聞這部修多羅的人，是攝取成就者，有學和無學的人，他們最初都是辮髮梵志（指外道修行者）。
另外，無學（阿羅漢）有八種功德。哪八種呢？一是所作已經完成，如經文所說『應作已作』。二是已經完全超越了應作已作的階段，如經文所說『所作已辦』。三是遠離三昧的障礙，如經文所說『棄捨重擔』。四是捨棄所承受的重擔，如經文所說『逮得己利』。那些重擔，就是指五陰（色、受、想、行、識）。五是證得涅槃（Nirvana），如經文所說『盡諸有結』。六是超越三界（欲界、色界、無色界），如經文所說『正智心得解脫』。七是依靠不顛倒的教導修行，如經文所說『一切心得自在已到彼岸』，因為善於遠離各種煩惱。八是如實地修行四如意足（欲如意足、精進如意足、心如意足、觀如意足），如經文所說『皆是阿羅漢（Arhat）』。另外，阿羅漢，能夠接受信徒的佈施，所以叫做應供。 另外，有學有兩種。哪兩種呢？一是善於究竟地持戒學道；二是如心中所求那樣究竟地得到滿足。接下來會說明三昧（Samadhi）的部分。
經曰：爾時世
【English Translation】 English version Treatise says: 『Thus have I heard. At one time,』 etc., are the words of those who compiled the Dharma. 『Dwelling in the city of Gaya (a city in India),』 is to show that the place where the Buddha dwelt has been accomplished. 『The summit of Gaya Mountain (a mountain in India),』 is to show the shape of that place and the place where the multitude practiced and dwelt. 『Stupa (a dome-shaped structure erected as a Buddhist shrine),』 is to show that it was built for those who could make offerings, so that they could make offerings. 『First attained Bodhi (enlightenment),』 refers to the time when the Buddha attained Buddhahood. 『With a great assembly of Bhikkhus (monks),』 because they were great; because they neither increased nor decreased, they numbered a full thousand Bhikkhus. 『Brahmins (a member of the highest Hindu caste) with braided hair,』 this clarifies the Bhikkhus who are learners and non-learners. This is called the accomplishment of the listeners. The rest will next explain the differences in the practices of the Bodhisattvas (a person who is able to reach nirvana but delays doing so out of compassion in order to save suffering beings). Those Bodhisattva practices are encompassed by two kinds of Dharma. What are the two? One is the cause; the other is the result. Furthermore, 『the stupa on the summit of Gaya Mountain,』 is the fundamental introduction, because countless Buddhas have dwelt there, showing that the Buddhas and Tathagatas (the title that Buddhas use to refer to themselves) gathered in that place. This Dharma gate is protected by the Buddhas and Tathagatas. Those who should hear this Sutra (a rule or aphorism in Sanskrit literature or a Buddhist scripture) are those who have achieved accomplishment, learners and non-learners, who were all originally Brahmins with braided hair.
Furthermore, the non-learners (Arhats) have eight virtues. What are the eight? First, what needs to be done has been completed, as the Sutra says, 『What should be done has been done.』 Second, they have completely surpassed the stage of what should be done and has been done, as the Sutra says, 『What needed to be done has been accomplished.』 Third, they are far from the obstacles to Samadhi (a state of meditative consciousness), as the Sutra says, 『Having cast off the heavy burden.』 Fourth, they have abandoned the heavy burden they bore, as the Sutra says, 『Having attained their own benefit.』 Those heavy burdens are the five Skandhas (the five aggregates of clinging): form, feeling, perception, mental formations, and consciousness. Fifth, they have attained Nirvana (liberation from suffering), as the Sutra says, 『Having exhausted all bonds of existence.』 Sixth, they have transcended the three realms (desire realm, form realm, formless realm), as the Sutra says, 『With right wisdom, their minds are liberated.』 Seventh, they rely on non-inverted teachings to practice, as the Sutra says, 『All minds are free and have reached the other shore,』 because they are good at staying away from all afflictions. Eighth, they truly practice the four foundations of psychic power (desire, effort, mind, and investigation), as the Sutra says, 『All are Arhats (one who is worthy of high respect).』 Furthermore, Arhats are able to receive offerings from believers, therefore they are called worthy of offerings. Furthermore, there are two kinds of learners. What are the two? First, they are good at ultimately upholding the precepts and learning the Way; second, they are ultimately satisfied as their hearts desire. Next, the section on Samadhi (a state of meditative consciousness) will be explained.
The Sutra says: At that time, the World
尊獨靜無人，入于諸佛甚深三昧，觀察法界。
論曰：入三昧觀察者，示現非是思量境界故。又入三昧者，示現不同聲聞辟支佛故。此明非聲聞辟支佛境界故。已說三昧分。次說能觀清凈分。
經曰：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、吹法螺、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。
論曰：能觀清凈者，示現已得菩提故，如經「而作是念：我得阿耨多羅三藐三菩提」故。得菩提者，示現勝彼聲聞辟支佛證智故，如經「得一切智慧」故。彼得一切智慧者，有十七種。何等十七？一者本願滿足，如經「所作已辦」故。二者舍離所取重擔，如經「除諸重擔」故。又重擔者，所謂五陰。三者善斷一切諸煩惱障，如經「度諸有險道」故。四者善斷一切智障，如經「滅無明」故。五者證如實妙法，如經「得真明」故。六者離一切邪箭，如經「拔諸箭」故。七者離諸顛，如經「斷渴愛」故。八者成就出世間慧，如經「成法船」故。九者轉妙法輪，如經「擊法鼓」故。十者出無我妙聲，善能降伏一切諸魔，如經「吹法螺」故。十一者善能降伏一切外道，如經「建法幢」故
【現代漢語翻譯】 現代漢語譯本 獨自一人，寂靜無聲，進入諸佛甚深的三昧（Samadhi，禪定），觀察法界（Dharmadhatu，一切法的總稱）。
論曰：進入三昧進行觀察，是爲了表明這並非是思量所能達到的境界。又，進入三昧，是爲了表明不同於聲聞（Sravaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，不依師教而獨自悟道的修行者）。這說明了這不是聲聞和辟支佛所能達到的境界。以上已經說明了三昧的部分。接下來闡述能觀的清凈部分。
經曰：並且這樣想：『我已證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），獲得一切智慧，該做的已經做完，卸下了所有重擔，度過了所有充滿危險的道路，消滅了無明，獲得了真明，拔除了所有（煩惱的）箭，斷除了（對世間的）渴愛，成就了法船，擊響了法鼓，吹響了法螺，豎立了法幢，轉變了生死的種子，揭示了涅槃（Nirvana，寂滅）的本性，關閉了邪惡的道路，開闢了正路，遠離了罪惡的田地，展示了福德的田地。』
論曰：能觀的清凈，是爲了表明已經證得菩提（Bodhi，覺悟），如經文所說：『並且這樣想：我已證得阿耨多羅三藐三菩提。』證得菩提，是爲了表明勝過聲聞和辟支佛所證得的智慧，如經文所說：『獲得一切智慧。』獲得一切智慧，有十七種。是哪十七種？第一是本來的願望得到滿足，如經文所說：『該做的已經做完。』第二是捨棄了所執取的重擔，如經文所說：『卸下了所有重擔。』這裡所說的重擔，就是五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）。第三是善於斷除一切煩惱障，如經文所說：『度過了所有充滿危險的道路。』第四是善於斷除一切智障，如經文所說：『消滅了無明。』第五是證得了如實的妙法，如經文所說：『獲得了真明。』第六是遠離了一切邪惡的箭，如經文所說：『拔除了所有（煩惱的）箭。』第七是遠離了各種顛倒，如經文所說：『斷除了（對世間的）渴愛。』第八是成就了出世間的智慧，如經文所說：『成就了法船。』第九是轉動了微妙的法輪，如經文所說：『擊響了法鼓。』第十是發出了無我的微妙聲音，善於降伏一切諸魔，如經文所說：『吹響了法螺。』第十一是善於降伏一切外道，如經文所說：『豎立了法幢。』
【English Translation】 English version Alone and silent, he enters the profound Samadhi (concentration) of all Buddhas, observing the Dharmadhatu (the realm of all phenomena).
Commentary: Entering Samadhi to observe demonstrates that this is not a realm attainable through thought. Furthermore, entering Samadhi demonstrates a difference from Sravakas (disciples who learn by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment independently). This clarifies that it is not a realm of Sravakas and Pratyekabuddhas. The section on Samadhi has been explained. Next, the pure aspect of the observer will be discussed.
Sutra: And he thinks thus: 'I have attained Anuttara-samyak-sambodhi (unexcelled, complete enlightenment), gained all wisdom, accomplished what needed to be done, cast off all burdens, crossed all dangerous paths, extinguished ignorance, obtained true understanding, pulled out all arrows (of affliction), severed craving, built the Dharma-boat, struck the Dharma-drum, blown the Dharma-conch, erected the Dharma-banner, transformed the seeds of birth and death, revealed the nature of Nirvana (liberation), closed off evil paths, opened the right path, departed from fields of sin, and shown the fields of merit.'
Commentary: The purity of the observer demonstrates the attainment of Bodhi (enlightenment), as the sutra says: 'And he thinks thus: I have attained Anuttara-samyak-sambodhi.' Attaining Bodhi demonstrates surpassing the wisdom attained by Sravakas and Pratyekabuddhas, as the sutra says: 'Gained all wisdom.' There are seventeen aspects to gaining all wisdom. What are these seventeen? First, the original vows are fulfilled, as the sutra says: 'Accomplished what needed to be done.' Second, the burdens that were clung to are relinquished, as the sutra says: 'Cast off all burdens.' These burdens are the five Skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness). Third, all afflictive obstructions are skillfully severed, as the sutra says: 'Crossed all dangerous paths.' Fourth, all obstructions to knowledge are skillfully severed, as the sutra says: 'Extinguished ignorance.' Fifth, the true and wonderful Dharma is realized, as the sutra says: 'Obtained true understanding.' Sixth, all evil arrows are abandoned, as the sutra says: 'Pulled out all arrows (of affliction).' Seventh, all inversions are abandoned, as the sutra says: 'Severed craving.' Eighth, transcendental wisdom is accomplished, as the sutra says: 'Built the Dharma-boat.' Ninth, the wonderful Dharma-wheel is turned, as the sutra says: 'Struck the Dharma-drum.' Tenth, the wonderful sound of non-self is emitted, skillfully subduing all demons, as the sutra says: 'Blown the Dharma-conch.' Eleventh, all heretical paths are skillfully subdued, as the sutra says: 'Erected the Dharma-banner.'
。十二者善斷一切諸結因緣，如經「轉生死種」故。十三者說世間出世間妙法，如經「示現涅槃性」故。十四者善能遠離顛倒取相，如經「閉塞邪道」故。十五者轉八聖道，如經「開于正路」故。十六者善能遠離外道福田，如經「離諸罪田」故。十七者示現三寶福田，如經「示于福田」故。已說能觀清凈分。次說所觀法分。
經曰：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？
論曰：以何等人能證菩提？以何等智慧證菩提？何者是所證菩提？觀彼三法，於三世中虛妄分別無有實體。
經曰：為以身得、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。
論曰：經言「為以身得、為以心得」者，示現身心不證菩提故。此明何義？以離身心更無實者。如愚癡人虛妄分別，無有如是證菩提者故。以何等人能證菩提？彼法於三世中虛妄分別無實體者，以非身得菩提示現。有八種法示現彼身不證菩提。何等為八？一者無作者，如經「若以身得，身則無知無覺」故。二者虛妄取相成就，如經「如草如木如塊如影」故。三者遠離諸
【現代漢語翻譯】 現代漢語譯本：十二，善於斷除一切諸結的因緣，如經文所說『轉變生死之種』的緣故。十三，宣說世間和出世間的微妙之法，如經文所說『示現涅槃的體性』的緣故。十四，善於遠離顛倒的執取表相，如經文所說『閉塞邪道』的緣故。十五，轉八聖道，如經文所說『開于正路』的緣故。十六，善於遠離外道的福田，如經文所說『離諸罪田』的緣故。十七，示現三寶（佛、法、僧）的福田，如經文所說『示于福田』的緣故。以上已經說完能觀清凈的部分。接下來講述所觀的法的部分。
經文說：『我現在應當觀察那個法。誰能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？以什麼樣的智慧獲得阿耨多羅三藐三菩提？什麼才是所證的阿耨多羅三藐三菩提法？』
論中說：以什麼樣的人能夠證得菩提（Bodhi，覺悟）？以什麼樣的智慧能夠證得菩提？什麼才是所證的菩提？觀察這三種法，在過去、現在、未來三世中都是虛妄分別，沒有實體。
經文說：『是通過身體獲得，還是通過心獲得？如果通過身體獲得，身體則沒有知覺，就像草木、土塊、影子一樣，沒有識別知覺的能力，是由四大（地、水、火、風）所造，從父母所生，其性質是無常的，需要依靠衣服、飲食、臥具、洗浴才能得以存立。這種法必定會歸於敗壞磨滅。』
論中說：經文說『是通過身體獲得，還是通過心獲得』，是顯示身和心都不能證得菩提的緣故。這說明什麼意義呢？因為離開身和心，就沒有真實的存在。就像愚癡的人虛妄分別，沒有像這樣通過身體證得菩提的人。以什麼樣的人能夠證得菩提？這種法在過去、現在、未來三世中都是虛妄分別，沒有實體，因此顯示不是通過身體獲得菩提。有八種法顯示身體不能證得菩提。哪八種呢？第一，沒有作者，如經文所說『如果通過身體獲得，身體則沒有知覺』的緣故。第二，虛妄地執取表相而成就，如經文所說『就像草木、土塊、影子一樣』的緣故。第三，遠離各種
【English Translation】 English version: Twelve, [it] is good at severing all the causes and conditions of all bonds, as the sutra says, 'transforming the seeds of birth and death.' Thirteen, [it] expounds the wonderful Dharma of the mundane and supramundane, as the sutra says, 'revealing the nature of Nirvana.' Fourteen, [it] is good at staying away from inverted grasping of appearances, as the sutra says, 'blocking the evil paths.' Fifteen, [it] turns the Eight Noble Paths, as the sutra says, 'opening the right path.' Sixteen, [it] is good at staying away from the field of merit of external paths, as the sutra says, 'leaving all fields of sin.' Seventeen, [it] reveals the field of merit of the Three Jewels (Buddha, Dharma, Sangha), as the sutra says, 'revealing the field of merit.' The above has explained the part of being able to contemplate purity. Next, [I] will explain the part of the Dharma to be contemplated.
The sutra says: 'I shall now contemplate that Dharma. Who can attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment)? With what kind of wisdom can one attain Anuttara-samyak-sambodhi? What is the Dharma of Anuttara-samyak-sambodhi that is attained?'
The treatise says: What kind of person can attain Bodhi (enlightenment)? With what kind of wisdom can one attain Bodhi? What is the Bodhi that is attained? Contemplate these three Dharmas, which are falsely discriminated in the three periods of time (past, present, and future) and have no substance.
The sutra says: 'Is it attained by the body, or is it attained by the mind? If it is attained by the body, the body is without knowledge or awareness, like grass, wood, clods, or shadows, without the ability to recognize or perceive, made of the four elements (earth, water, fire, and wind), born from parents, its nature is impermanent, and it relies on clothing, food, bedding, and bathing to survive. This Dharma will inevitably return to decay and destruction.'
The treatise says: The sutra says, 'Is it attained by the body, or is it attained by the mind?' to show that neither the body nor the mind can attain Bodhi. What does this mean? Because apart from the body and mind, there is no real existence. Like foolish people falsely discriminating, there is no one who attains Bodhi through the body in this way. What kind of person can attain Bodhi? This Dharma is falsely discriminated in the three periods of time and has no substance, thus showing that Bodhi is not attained through the body. There are eight Dharmas that show that the body cannot attain Bodhi. What are the eight? First, there is no creator, as the sutra says, 'If it is attained by the body, the body is without knowledge or awareness.' Second, falsely grasping appearances is accomplished, as the sutra says, 'like grass, wood, clods, or shadows.' Third, staying away from all
想，如經「無所識知」故。四者以諸因緣和合故生，如經「四大所造」故。五者體本不凈，如經「從父母生」故。六者念不住，如經「其性無常」故。七者如危朽物不可常保，如經「假以衣服飲食臥具澡浴而得存立」故。八者體是不實，如經「此法必歸敗壞磨滅」故。已說非身得菩提示現。以何等人得菩提者，彼法於三世中虛妄分別無有實體。次說以何等智慧證菩提。彼法於三世中虛妄分別無實體者，以非心得菩提示現。
經曰：若以心得，心則如幻，從眾緣生，無處無相、無物無所有。
論曰：有六種法示現彼心不得菩提。何等為六？一者見顛倒法虛妄誑惑愚癡凡夫，如經「心則如幻」故。二者依善不善諸因緣生，如經「從眾緣生」故。三者無定住處，如經「無處」故。四者虛妄分別取相實不可得，如經「無相」故。五者自性空，如經「無物」故。六者遠行，如經「無所有」故。已說非心得菩提示現。以何等智得菩提者，彼法於三世中虛妄分別無有實體。次說何者是所證菩提？彼法於三世中虛妄分別無有實體。
經曰：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，無向無字離言語
【現代漢語翻譯】 現代漢語譯本 想，就像經書所說，因為『無所識知』的緣故。四者，身體由各種因緣和合而生，就像經書所說，因為『四大所造』的緣故。五者，身體的本質是不清凈的，就像經書所說，因為『從父母生』的緣故。六者，念頭是不會停住的，就像經書所說，因為『其性無常』的緣故。七者，身體就像危險腐朽的物品，不能長久保持，就像經書所說，『假以衣服飲食臥具澡浴而得存立』的緣故。八者，身體是不真實的，就像經書所說，『此法必歸敗壞磨滅』的緣故。以上說明了不是通過身體而證得菩提的示現。那麼，什麼樣的人才能證得菩提呢？對於過去、現在、未來三世的法，虛妄分別，沒有實體。接下來要說的是，用什麼樣的智慧才能證得菩提？對於過去、現在、未來三世的法，虛妄分別，沒有實體，是通過非心而證得菩提的示現。
經書上說：『如果用心去求，心就像幻象一樣，從各種因緣產生，沒有固定的處所，沒有固定的形象，沒有實體，一無所有。』
論中說：有六種法表明心不能證得菩提。是哪六種呢？第一，顛倒的見解，虛妄的欺騙，愚癡的凡夫，就像經書所說，『心則如幻』的緣故。第二，依靠善與不善的各種因緣而生，就像經書所說，『從眾緣生』的緣故。第三，沒有固定的住所，就像經書所說，『無處』的緣故。第四，虛妄分別，執取表象，實際上是無法得到的，就像經書所說，『無相』的緣故。第五，自性是空的，就像經書所說，『無物』的緣故。第六，心會遠離，就像經書所說，『無所有』的緣故。以上說明了不是通過心而證得菩提的示現。那麼，用什麼樣的智慧才能證得菩提呢？對於過去、現在、未來三世的法，虛妄分別，沒有實體。接下來要說的是，什麼是所證得的菩提？對於過去、現在、未來三世的法，虛妄分別，沒有實體。
經書上說：『菩提只是一個名字，是世俗的說法。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，斷絕了過去和未來之道，超越了所有的言語，脫離了三界，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，不可看見，沒有方向，沒有文字，脫離了語言。』
【English Translation】 English version Thoughts, as the sutra says, are 'without knowledge,' hence. Fourth, the body arises from the aggregation of various causes and conditions, as the sutra says, 'made of the four great elements,' hence. Fifth, the body's essence is impure, as the sutra says, 'born from parents,' hence. Sixth, thoughts are impermanent, as the sutra says, 'its nature is impermanent,' hence. Seventh, the body is like a dangerous and decaying object, unable to be preserved forever, as the sutra says, 'maintained by clothing, food, bedding, and bathing,' hence. Eighth, the body is unreal, as the sutra says, 'this dharma will inevitably return to decay and destruction,' hence. The above explains that the manifestation of enlightenment is not attained through the body. Then, what kind of person can attain enlightenment? For the dharmas of the three times (past, present, and future), there is false discrimination and no substance. Next, it will be said, with what kind of wisdom can enlightenment be attained? For the dharmas of the three times, there is false discrimination and no substance; the manifestation of enlightenment is attained through non-mind.
The sutra says: 'If one seeks with the mind, the mind is like an illusion, arising from various causes and conditions, without a fixed place, without a fixed form, without substance, and without anything.'
The treatise says: There are six kinds of dharmas that show that the mind cannot attain enlightenment. What are the six? First, inverted views, false deceptions, ignorant ordinary people, as the sutra says, 'the mind is like an illusion,' hence. Second, arising from various causes and conditions of good and evil, as the sutra says, 'arising from various causes and conditions,' hence. Third, without a fixed dwelling place, as the sutra says, 'without a place,' hence. Fourth, false discrimination, clinging to appearances, is actually unattainable, as the sutra says, 'without form,' hence. Fifth, self-nature is empty, as the sutra says, 'without substance,' hence. Sixth, the mind travels far, as the sutra says, 'without anything,' hence. The above explains that the manifestation of enlightenment is not attained through the mind. Then, with what kind of wisdom can enlightenment be attained? For the dharmas of the three times, there is false discrimination and no substance. Next, it will be said, what is the enlightenment that is attained? For the dharmas of the three times, there is false discrimination and no substance.
The sutra says: 'Enlightenment is just a name, a worldly term. Without sound, without color, without accomplishment, without action, without entry, invisible, unreliable, the path of past and future is cut off, surpassing all words, beyond the three realms, without seeing, without hearing, without feeling, without attachment, without observation, free from conceptual proliferation, without contention, without indication, unobservable, invisible, without direction, without letters, beyond language.'
道。
論曰：經言「菩提者但有名字世俗故說」者，示現可證法但有名，用虛妄分別，其體無實故。彼但有名字，世俗故說。有二十三種。何等二十三？一者無事，如經「無聲」故。二者過覺境界，如經「無色」故。三者諸法體空，如經「無成」故。四者離諸相，如經「無行」故。五者過一切世間凡夫境界，如經「無入」故。六者過識境界，如經「不可見」故。七者無可依處，如經「不可依」故。八者不生滅，如經「去來道斷」故。九者過一切世間名字，如經「過諸言說」故。十者善不善行諸法不可得，如經「出於三界」故。十一者離見者，如經「無見」故。十二者過耳識境界，如經「無聞」故。十三者過意識境界，如經「無覺」故。十四者不住，如經「無著」故。十五者如虛空，如經「無觀」故。十六者無為，如經「離戲論」故。十七者無諸患、離諸漏，如經「無諍」故。十八者過小智境界，如經「無示」故。十九者無量，如經「不可觀」故。二十者他不能見，如經「不可見」故。二十一者內心無知，如經「無向」故。二十二者無物可見，如經「無字」故。二十三者不可說，如經「離言語」故。
經曰：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、
【現代漢語翻譯】 現代漢語譯本 道。
論曰：經中說『菩提（Bodhi，覺悟）只是一個名字，因為世俗的緣故才這樣說』，這是爲了表明可以證悟的法只是一個名字，因為它是用虛妄分別產生的，其本體並沒有實在的自性。它只是一個名字，因為世俗的緣故才這樣說。有二十三種情況。
何為這二十三種情況？
第一，無事，如經中所說『無聲』的緣故。 第二，超越感覺的境界，如經中所說『無色』的緣故。 第三，諸法的本體是空性，如經中所說『無成』的緣故。 第四，遠離各種相狀，如經中所說『無行』的緣故。 第五，超越一切世間凡夫的境界，如經中所說『無入』的緣故。 第六，超越意識的境界，如經中所說『不可見』的緣故。 第七，沒有可以依賴的地方，如經中所說『不可依』的緣故。 第八，不生不滅，如經中所說『去來之道斷絕』的緣故。 第九，超越一切世間的名字，如經中所說『超越各種言說』的緣故。 第十，善與不善的行為以及各種法都不可得，如經中所說『出於三界』的緣故。 第十一，遠離見者，如經中所說『無見』的緣故。 第十二，超越耳識的境界，如經中所說『無聞』的緣故。 第十三，超越意識的境界，如經中所說『無覺』的緣故。 第十四，不住留，如經中所說『無著』的緣故。 第十五，如同虛空，如經中所說『無觀』的緣故。 第十六，無為，如經中所說『遠離戲論』的緣故。 第十七，沒有各種患難、遠離各種煩惱，如經中所說『無諍』的緣故。 第十八，超越小智慧的境界，如經中所說『無示』的緣故。 第十九，無量，如經中所說『不可觀』的緣故。 第二十，他人不能看見，如經中所說『不可見』的緣故。 第二十一，內心沒有知覺，如經中所說『無向』的緣故。 第二十二，沒有事物可以看見，如經中所說『無字』的緣故。 第二十三，不可說，如經中所說『遠離言語』的緣故。
經中說：像這樣能夠證悟菩提（Bodhi，覺悟）的人，用什麼樣的智慧證悟菩提（Bodhi，覺悟）？所證悟的菩提（Bodhi，覺悟）法是什麼？像這樣的各種法都只是一個名字，只是假名安立，只是和合而成的名字。
【English Translation】 English version The Way.
Treatise: The sutra says, 'Bodhi (Enlightenment) is merely a name, spoken of due to worldly convention,' indicating that the dharma which can be realized is only a name, because it arises from false discriminations, and its essence has no real substance. It is merely a name, spoken of due to worldly convention. There are twenty-three such instances.
What are these twenty-three?
First, it is without activity, as the sutra says, 'without sound'. Second, it transcends the realm of sensation, as the sutra says, 'without color'. Third, the essence of all dharmas is emptiness, as the sutra says, 'without becoming'. Fourth, it is apart from all characteristics, as the sutra says, 'without action'. Fifth, it transcends the realm of all worldly ordinary beings, as the sutra says, 'without entry'. Sixth, it transcends the realm of consciousness, as the sutra says, 'invisible'. Seventh, there is no place to rely on, as the sutra says, 'unreliable'. Eighth, it is neither born nor extinguished, as the sutra says, 'the path of coming and going is cut off'. Ninth, it transcends all worldly names, as the sutra says, 'beyond all speech'. Tenth, good and bad actions and all dharmas are unattainable, as the sutra says, 'beyond the three realms'. Eleventh, it is apart from the seer, as the sutra says, 'without seeing'. Twelfth, it transcends the realm of ear consciousness, as the sutra says, 'without hearing'. Thirteenth, it transcends the realm of mind consciousness, as the sutra says, 'without awareness'. Fourteenth, it does not abide, as the sutra says, 'without attachment'. Fifteenth, it is like space, as the sutra says, 'without observation'. Sixteenth, it is unconditioned, as the sutra says, 'free from conceptual proliferation'. Seventeenth, it is without suffering and free from outflows, as the sutra says, 'without strife'. Eighteenth, it transcends the realm of small wisdom, as the sutra says, 'without indication'. Nineteenth, it is immeasurable, as the sutra says, 'unobservable'. Twentieth, others cannot see it, as the sutra says, 'invisible'. Twenty-first, the inner mind is without knowledge, as the sutra says, 'without direction'. Twenty-second, there is nothing to be seen, as the sutra says, 'without letters'. Twenty-third, it is unspeakable, as the sutra says, 'apart from language'.
The sutra says: How does one who is able to realize Bodhi (Enlightenment) realize Bodhi (Enlightenment), with what kind of wisdom? What is the Bodhi (Enlightenment) dharma that is realized? All such dharmas are merely names, merely provisionally named, merely named by aggregation.
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。
論曰：次說云何證菩提者，彼亦但有假名名字，依世俗說，虛妄分別無實體故。彼依世俗名說有六種。何等為六？一者不實分別，如經「無分別分別說」故。二者體空，如經「假成無成」故。三者我不可得，如經「無物離物」故。四者過世間慧，如經「無取」故。五者過言語道，如經「不可說」故。六者遠離我我所，如經「無著」故。又經言「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」者。此明何義？明能證人、明所用證智、明所證境界。彼如是法，以何等法用妙正智慧，如實知所見所知所證，是名得阿耨多羅三藐三菩提故。又經言「無異離異、無菩提相」者，此明何義？無異離異二句，明彼證法清凈寂靜故。無菩提相義，如向所說。已說所觀事分。
次起分者，此中復有何義？以三昧事訖故，以說時至故，是故應起。又於此中有二種義：一者以三昧中所觀察義，欲為文殊師利說故；二者文殊師利問、如來答故。何故如來唯告文殊師利而不告餘者？以依對文殊師利說此法故。又復何故唯對
【現代漢語翻譯】 現代漢語譯本： 依據世俗的名稱來說，沒有分別的分別說，假立的成就與不成就，沒有事物與脫離事物，沒有執取，不可言說，沒有執著。在那裡，沒有人證悟，沒有用來證悟的工具，也沒有法可以被證悟。像這樣通達，就叫做獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），沒有差異與脫離差異，沒有菩提的相狀。
論曰：接下來解釋如何證得菩提。那也只是有假名名字，依據世俗的說法，虛妄分別沒有實體。那依據世俗的名稱來說有六種。哪六種呢？第一種是不真實的分別，如經文所說『沒有分別的分別說』。第二種是體性空，如經文所說『假立的成就與不成就』。第三種是我的不可得，如經文所說『沒有事物與脫離事物』。第四種是超越世間的智慧，如經文所說『沒有執取』。第五種是超越言語之道，如經文所說『不可說』。第六種是遠離我與我所，如經文所說『沒有執著』。經文又說『在那裡，沒有人證悟，沒有用來證悟的工具，也沒有法可以被證悟。像這樣通達，就叫做獲得阿耨多羅三藐三菩提』。這說明什麼意義呢？說明能證悟的人，說明用來證悟的智慧，說明所證悟的境界。像這樣的法，用什麼樣的法，用妙正智慧，如實地知所見、所知、所證，這叫做獲得阿耨多羅三藐三菩提。經文又說『沒有差異與脫離差異，沒有菩提的相狀』，這說明什麼意義呢？『沒有差異與脫離差異』這兩句，說明那證悟的法清凈寂靜。『沒有菩提的相狀』的意義，如先前所說。已經說了所觀的事物部分。
接下來是起分，這其中又有什麼意義呢？因為三昧（Samadhi，禪定）的事情結束了，因為說法的時間到了，所以應該起身。又在這裡面有兩種意義：第一種是想為文殊師利（Manjusri）說三昧中所觀察的意義；第二種是文殊師利問，如來（Tathagata）回答。為什麼如來只告訴文殊師利而不告訴其他人呢？因為是依據對文殊師利說這個法。又為什麼只對 文殊師利說呢？
【English Translation】 English version: According to conventional terms, it is spoken of as non-discriminating discrimination, the false becoming and non-becoming, no thing and separation from things, no grasping, unspeakable, and no attachment. In that place, there is no one who realizes, no means of realization, and no dharma that can be realized. Understanding in this way is called attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), without difference and separation from difference, and without the appearance of Bodhi.
Treatise says: Next, it explains how one attains Bodhi. That also only has provisional names, according to conventional terms, because false discriminations have no substance. That, according to conventional terms, is said to have six types. What are the six? The first is unreal discrimination, as the sutra says, 'non-discriminating discrimination.' The second is emptiness of essence, as the sutra says, 'the false becoming and non-becoming.' The third is the unobtainability of self, as the sutra says, 'no thing and separation from things.' The fourth is wisdom surpassing the world, as the sutra says, 'no grasping.' The fifth is surpassing the path of language, as the sutra says, 'unspeakable.' The sixth is being apart from self and what belongs to self, as the sutra says, 'no attachment.' Furthermore, the sutra says, 'In that place, there is no one who realizes, no means of realization, and no dharma that can be realized. Understanding in this way is called attaining Anuttara-samyak-sambodhi.' What meaning does this clarify? It clarifies the person who can realize, clarifies the wisdom used for realization, and clarifies the realm that is realized. Such a dharma, with what kind of dharma, with wonderful and correct wisdom, truly knowing what is seen, known, and realized, is called attaining Anuttara-samyak-sambodhi. Furthermore, the sutra says, 'without difference and separation from difference, and without the appearance of Bodhi.' What meaning does this clarify? The two phrases 'without difference and separation from difference' clarify that the dharma of realization is pure and tranquil. The meaning of 'without the appearance of Bodhi' is as previously stated. The part about the object of observation has been explained.
Next is the arising part. What meaning is there in this? Because the matter of Samadhi (meditative absorption) is finished, because the time for speaking has arrived, therefore one should arise. Furthermore, there are two meanings in this: the first is wanting to speak to Manjusri (Manjusri) about the meaning observed in Samadhi; the second is Manjusri asking and the Tathagata (Tathagata) answering. Why does the Tathagata only tell Manjusri and not others? Because this dharma is spoken based on addressing Manjusri. Furthermore, why only to Manjusri?
文殊師利說此法門？以此所說法門深故，是故告彼深智慧菩薩。又何以故唯文殊師利問？以如來但告文殊師利故。是故文殊師利問，隨順義故。彼所發問，以心清凈問，答清凈故。次顯說分。
經曰：爾時文殊師利法王子在大會中，立佛右面，執大寶蓋以覆佛上。時文殊師利默知世尊所念如是，即白佛言：世尊！若菩提如是相者，善男子善女人云何于菩提發心住？佛告文殊師利：善男子善女人應如是知菩提相而發心住。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，過一切向無發心發，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、如熱時焰、如影、如向、如虛空、如水中月，應當如是發菩提心住。
論曰：彼發清凈有九種。何等為九？一者舍一切戲
【現代漢語翻譯】 現代漢語譯本： 文殊師利（Manjushri）說這個法門嗎？因為這個所說的法門很深奧，所以告訴那些具有深刻智慧的菩薩。又為什麼只有文殊師利（Manjushri）提問呢？因為如來（Tathagata）只是告訴了文殊師利（Manjushri）。所以文殊師利（Manjushri）提問，是順應了佛的旨意。他所提出的問題，是用清凈的心來提問，所以得到的答案也是清凈的。接下來是顯說分。
經文說：當時，文殊師利（Manjushri）法王子在大眾集會中，站在佛的右邊，拿著巨大的寶蓋覆蓋在佛的上方。當時，文殊師利（Manjushri）默默地知道世尊（Bhagavan）心中所想，就對佛說：世尊（Bhagavan）！如果菩提（Bodhi）是這樣的相狀，那麼善男子、善女人應該如何對菩提（Bodhi）發起心並安住呢？佛告訴文殊師利（Manjushri）：善男子、善女人應該這樣瞭解菩提（Bodhi）的相狀，然後發起心並安住。文殊師利（Manjushri）說：世尊（Bhagavan）！菩提（Bodhi）的相狀應當如何瞭解呢？佛告訴文殊師利（Manjushri）：菩提（Bodhi）的相狀是超出三界（Trailokya），超越一切世俗的名字和語言，超越一切趨向，沒有發起心，滅除一切發起才是發起菩提心並安住。所以，文殊師利（Manjushri）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva）超越一切發起才是發起心並安住。文殊師利（Manjushri）！沒有發起才是發起菩提心並安住。文殊師利（Manjushri）！發起菩提心的人，沒有事物可以發起和安住才是發起菩提心並安住。文殊師利（Manjushri）！發起菩提心的人，沒有障礙的安住才是發起菩提心並安住。文殊師利（Manjushri）！發起菩提心的人，如法性（Dharmata）的安住才是發起菩提心並安住。文殊師利（Manjushri）！發起菩提心的人，不執著一切法才是發起菩提心並安住。文殊師利（Manjushri）！發起菩提心的人，不破壞如實際（Tathata）才是發起菩提心並安住。文殊師利（Manjushri）！發起菩提心的人，不移動、不增益、不相異、不相同才是發起菩提心並安住。文殊師利（Manjushri）！發起菩提心的人，如同鏡中的影像、如同熱天時的火焰、如同影子、如同迴響、如同虛空、如同水中的月亮，應當這樣發起菩提心並安住。
論中說：那種清凈的發心有九種。哪九種呢？第一種是捨棄一切戲論。
【English Translation】 English version: Does Manjushri (Manjushri) speak of this Dharma-gate? Because this Dharma-gate that is spoken of is profound, therefore it is told to those Bodhisattvas with profound wisdom. And why does only Manjushri (Manjushri) ask? Because the Tathagata (Tathagata) only told Manjushri (Manjushri). Therefore, Manjushri (Manjushri) asks, in accordance with the meaning. His questions are asked with a pure mind, so the answers received are also pure. Next is the section on explicit explanation.
The Sutra says: At that time, the Dharma Prince Manjushri (Manjushri) was in the great assembly, standing on the right side of the Buddha, holding a great jeweled canopy to cover the Buddha. At that time, Manjushri (Manjushri) silently knew what the Bhagavan (Bhagavan) was thinking, and said to the Buddha: Bhagavan (Bhagavan)! If Bodhi (Bodhi) is of such a form, then how should good men and good women generate the mind for Bodhi (Bodhi) and abide in it? The Buddha told Manjushri (Manjushri): Good men and good women should understand the form of Bodhi (Bodhi) in this way, and then generate the mind and abide in it. Manjushri (Manjushri) said: Bhagavan (Bhagavan)! How should the form of Bodhi (Bodhi) be understood? The Buddha told Manjushri (Manjushri): The form of Bodhi (Bodhi) transcends the three realms (Trailokya), surpasses all worldly names and languages, surpasses all inclinations, without generating a mind, extinguishing all generation is generating the Bodhi-mind and abiding in it. Therefore, Manjushri (Manjushri)! All Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) surpass all generation, that is generating the mind and abiding in it. Manjushri (Manjushri)! No generation is generating the Bodhi-mind and abiding in it. Manjushri (Manjushri)! For those who generate the Bodhi-mind, no thing can be generated and abide, that is generating the Bodhi-mind and abiding in it. Manjushri (Manjushri)! For those who generate the Bodhi-mind, abiding without obstacles is generating the Bodhi-mind and abiding in it. Manjushri (Manjushri)! For those who generate the Bodhi-mind, abiding in Dharmata (Dharmata) is generating the Bodhi-mind and abiding in it. Manjushri (Manjushri)! For those who generate the Bodhi-mind, not being attached to all dharmas is generating the Bodhi-mind and abiding in it. Manjushri (Manjushri)! For those who generate the Bodhi-mind, not destroying Suchness (Tathata) is generating the Bodhi-mind and abiding in it. Manjushri (Manjushri)! For those who generate the Bodhi-mind, not moving, not increasing, not differing, not being the same is generating the Bodhi-mind and abiding in it. Manjushri (Manjushri)! For those who generate the Bodhi-mind, 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, one should generate the Bodhi-mind and abide in it in this way.
The Treatise says: That pure generation of mind has nine aspects. What are the nine? The first is abandoning all playfulness.
論，如經「文殊師利！無發是發菩提心住」故。二者舍取諸法，如經「文殊師利！發菩提心者，無物發住是發菩提心住」故。三者如虛空，如經「文殊師利！發菩提心者，無障礙住是發菩提心住」故。四者寂靜，如經「文殊師利！發菩提心者，如法性住是發菩提心住」故。五者舍取常無常相，如經「文殊師利！發菩提心者，不執著一切法是發菩提心住」故。六者不毀道不捨道，如經「文殊師利！發菩提心者，不破壞如實際是發菩提心住」故。七者離謗離著，如經「文殊師利！發菩提心者，不移不益不異不一是發菩提心住」故。八者入一切法一相，如經「文殊師利！發菩提心者，如鏡中像、如熱時焰、如影、如響、如虛空、如水中月，應當如是發菩提心住」故，又如實修行般若波羅蜜。餘四句過三界等者，如前所說應知。已顯說分。次說菩薩功德勢力分。
經曰：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？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，以十善業道為本。天子又問：文殊
【現代漢語翻譯】 現代漢語譯本 以什麼為根本？文殊師利（Manjusri，智慧的象徵）回答說：『天子！諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）以直心，以及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？』文殊師利回答說：『天子！諸位菩薩摩訶薩對於一切眾生的平等心，以沒有差異、遠離差異的行為為根本。』 天子又問：『文殊師利！諸位菩薩摩訶薩沒有差異、遠離差異的行為，以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩沒有差異、遠離差異的行為，以深凈心為根本。』 天子又問：『文殊師利！諸位菩薩摩訶薩的深凈心，以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的深凈心，以阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）為根本。』 天子又問：『文殊師利！諸位菩薩摩訶薩的阿耨多羅三藐三菩提心，以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的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）為根本。』 天子又問：『文殊師利！諸位菩薩摩訶薩的六波羅蜜，以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的六波羅蜜，以方便慧為根本。』 天子又問：『文殊師利！諸位菩薩摩訶薩的方便慧，以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的方便慧，以不放逸為根本。』 天子又問：『文殊師利！諸位菩薩摩訶薩的不放逸，以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的不放逸，以三善行為根本。』 天子又問：『文殊師利！諸位菩薩摩訶薩的三善行，以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的三善行，以十善業道為根本。』 天子又問：『文殊』
【English Translation】 English version What is the foundation? Manjusri (Manjusri, symbol of wisdom) replied: 'O Son of Heaven! All Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) take the direct mind and the equal mind towards all sentient beings as the foundation.' The Son of Heaven then asked: 'Manjusri! What is the foundation of the equal mind of all Bodhisattva-Mahasattvas towards all sentient beings?' Manjusri replied: 'O Son of Heaven! The equal mind of all Bodhisattva-Mahasattvas towards all sentient beings takes the conduct of non-difference and detachment from difference as the foundation.' The Son of Heaven then asked: 'Manjusri! What is the foundation of the conduct of non-difference and detachment from difference of all Bodhisattva-Mahasattvas?' Manjusri replied: 'O Son of Heaven! The conduct of non-difference and detachment from difference of all Bodhisattva-Mahasattvas takes the profound and pure mind as the foundation.' The Son of Heaven then asked: 'Manjusri! What is the foundation of the profound and pure mind of all Bodhisattva-Mahasattvas?' Manjusri replied: 'O Son of Heaven! The profound and pure mind of all Bodhisattva-Mahasattvas takes the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete enlightenment) as the foundation.' The Son of Heaven then asked: 'Manjusri! What is the foundation of the Anuttara-samyak-sambodhi-citta of all Bodhisattva-Mahasattvas?' Manjusri replied: 'O Son of Heaven! The Anuttara-samyak-sambodhi-citta of all Bodhisattva-Mahasattvas takes the Six Paramitas (Six Paramitas, the six perfections: giving, morality, patience, vigor, concentration, and wisdom) as the foundation.' The Son of Heaven then asked: 'Manjusri! What is the foundation of the Six Paramitas of all Bodhisattva-Mahasattvas?' Manjusri replied: 'O Son of Heaven! The Six Paramitas of all Bodhisattva-Mahasattvas take skillful means and wisdom as the foundation.' The Son of Heaven then asked: 'Manjusri! What is the foundation of the skillful means and wisdom of all Bodhisattva-Mahasattvas?' Manjusri replied: 'O Son of Heaven! The skillful means and wisdom of all Bodhisattva-Mahasattvas take non-negligence as the foundation.' The Son of Heaven then asked: 'Manjusri! What is the foundation of the non-negligence of all Bodhisattva-Mahasattvas?' Manjusri replied: 'O Son of Heaven! The non-negligence of all Bodhisattva-Mahasattvas takes the three good conducts as the foundation.' The Son of Heaven then asked: 'Manjusri! What is the foundation of the three good conducts of all Bodhisattva-Mahasattvas?' Manjusri replied: 'O Son of Heaven! The three good conducts of all Bodhisattva-Mahasattvas take the ten good karmic paths as the foundation.' The Son of Heaven then asked: 'Manjusri!'
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。
論曰：諸菩薩摩訶薩功德勢力有二種。何等為二？一者如心所求一切滿足；二者無障礙樂說辯才說法。如心所求一切滿足者，以起上上勝勝法故。彼起上上勝勝法者，有十四種。何等十四？一者受教不忘，如經「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」故。二者善取正教觀有為法，如經「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」故。三者無彼處過，如經「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」故。四者不隨順諸過，如經「天子又問：文殊師利！諸菩
【現代漢語翻譯】 現代漢語譯本 師利（Śrī）：諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修持十善業道，以什麼為根本？文殊師利（Mañjuśrī）回答說：天子（deva，天神）！諸位菩薩摩訶薩修持十善業道，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。
論曰：諸位菩薩摩訶薩的功德勢力有兩種。哪兩種呢？一是如心中所求一切都能滿足；二是擁有無障礙的樂說辯才來宣講佛法。如心中所求一切都能滿足，是因為他們不斷發起越來越殊勝的法。他們發起越來越殊勝的法，有十四種。是哪十四種呢？一是接受教誨后不會忘記，就像經文里說的『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』。二是善於領悟正確的教義，並觀察有為法，就像經文里說的『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』。三是沒有那些過失之處，就像經文里說的『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』。四是不順從各種過失，就像經文里說的『天子又問：文殊師利！諸菩』
【English Translation】 English version Śrī (Śrī): What is the foundation of the ten virtuous paths of action for all Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas)? Mañjuśrī (Mañjuśrī) replied: O Deva (deva, celestial being)! The foundation of the ten virtuous paths of action for all Bodhisattva-Mahāsattvas is upholding the precepts. The Deva then asked: Mañjuśrī! What is the foundation for all Bodhisattva-Mahāsattvas upholding the precepts? Mañjuśrī replied: O Deva! The foundation for all Bodhisattva-Mahāsattvas upholding the precepts is right mindfulness. The Deva then asked: Mañjuśrī! What is the foundation for all Bodhisattva-Mahāsattvas' right mindfulness? Mañjuśrī replied: O Deva! The foundation for all Bodhisattva-Mahāsattvas' right mindfulness is right contemplation. The Deva then asked: Mañjuśrī! What is the foundation for all Bodhisattva-Mahāsattvas' right contemplation? Mañjuśrī replied: O Deva! The foundation for all Bodhisattva-Mahāsattvas' right contemplation is firm and unforgetting mindfulness.
Treatise: Bodhisattva-Mahāsattvas have two kinds of meritorious power. What are the two? First, everything they seek in their hearts is fulfilled; second, they possess unobstructed eloquence in joyfully expounding the Dharma. That everything they seek in their hearts is fulfilled is because they constantly generate increasingly superior Dharmas. There are fourteen kinds of increasingly superior Dharmas that they generate. What are these fourteen? First, they do not forget what they have been taught, as the sutra says, 'The Deva then asked: Mañjuśrī! What is the foundation for all Bodhisattva-Mahāsattvas' right contemplation? Mañjuśrī replied: O Deva! The foundation for all Bodhisattva-Mahāsattvas' right contemplation is firm and unforgetting mindfulness.' Second, they are skilled at grasping the correct teachings and contemplating conditioned dharmas, as the sutra says, 'The Deva then asked: Mañjuśrī! What is the foundation for all Bodhisattva-Mahāsattvas' right mindfulness? Mañjuśrī replied: O Deva! The foundation for all Bodhisattva-Mahāsattvas' right mindfulness is right contemplation.' Third, they are free from those faults, as the sutra says, 'The Deva then asked: Mañjuśrī! What is the foundation for all Bodhisattva-Mahāsattvas upholding the precepts? Mañjuśrī replied: O Deva! The foundation for all Bodhisattva-Mahāsattvas upholding the precepts is right mindfulness.' Fourth, they do not follow various faults, as the sutra says, 'The Deva then asked: Mañjuśrī! All Bodhis'
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」故。五者善修十善業道，如經「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，以十善業道為本」故。六者身口意業三法清凈，如經「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」故。七者戒清凈，如經「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」故。八者隨順利益一切眾生，如經「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」故。九者滿足一切助菩提法，如經「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」故。十者不疲倦，如經「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」故。十一者業果清凈，如經「天子又問：文殊師利！諸菩薩摩訶薩無異離異行，以何為
【現代漢語翻譯】 現代漢語譯本 薩摩訶薩（偉大的菩薩）的十善業道，以什麼為根本？文殊師利（Manjushri，智慧的菩薩）回答說：『天子！諸位菩薩摩訶薩（偉大的菩薩）的十善業道，以持戒為根本。』 五者，善於修習十善業道，如經中所說：『天子又問：文殊師利！諸位菩薩摩訶薩的三善行，以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的三善行，以十善業道為根本。』 六者，身口意三業清凈，如經中所說：『天子又問：文殊師利！諸位菩薩摩訶薩的不放逸，以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的不放逸，以三善行為根本。』 七者，戒律清凈，如經中所說：『天子又問：文殊師利！諸位菩薩摩訶薩的方便慧，以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的方便慧，以不放逸為根本。』 八者，隨順利益一切眾生，如經中所說：『天子又問：文殊師利！諸位菩薩摩訶薩的六波羅蜜（Six Paramitas，六種到達彼岸的方法），以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的六波羅蜜，以方便慧為根本。』 九者，滿足一切助菩提法，如經中所說：『天子又問：文殊師利！諸位菩薩摩訶薩的阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的阿耨多羅三藐三菩提心，以六波羅蜜為根本。』 十者，不疲倦，如經中所說：『天子又問：文殊師利！諸位菩薩摩訶薩的深凈心，以什麼為根本？』文殊師利回答說：『天子！諸位菩薩摩訶薩的深凈心，以阿耨多羅三藐三菩提心為根本。』 十一者，業果清凈，如經中所說：『天子又問：文殊師利！諸位菩薩摩訶薩的無異離異行，以什麼為』
【English Translation】 English version The ten wholesome courses of action of the Bodhisattva-Mahasattvas (great Bodhisattvas), what is their basis? Manjushri (Bodhisattva of wisdom) replied: 'O Son of Heaven! The ten wholesome courses of action of the Bodhisattva-Mahasattvas, their basis is upholding the precepts.' Fifth, skillfully cultivating the ten wholesome courses of action, as the sutra says: 'The Son of Heaven further asked: Manjushri! The three wholesome conducts of the Bodhisattva-Mahasattvas, what is their basis?' Manjushri replied: 'O Son of Heaven! The three wholesome conducts of the Bodhisattva-Mahasattvas, their basis is the ten wholesome courses of action.' Sixth, the three karmas of body, speech, and mind are pure, as the sutra says: 'The Son of Heaven further asked: Manjushri! The non-negligence of the Bodhisattva-Mahasattvas, what is its basis?' Manjushri replied: 'O Son of Heaven! The non-negligence of the Bodhisattva-Mahasattvas, its basis is the three wholesome conducts.' Seventh, the precepts are pure, as the sutra says: 'The Son of Heaven further asked: Manjushri! The skillful means and wisdom of the Bodhisattva-Mahasattvas, what is their basis?' Manjushri replied: 'O Son of Heaven! The skillful means and wisdom of the Bodhisattva-Mahasattvas, their basis is non-negligence.' Eighth, according with and benefiting all sentient beings, as the sutra says: 'The Son of Heaven further asked: Manjushri! The Six Paramitas (Six Perfections) of the Bodhisattva-Mahasattvas, what is their basis?' Manjushri replied: 'O Son of Heaven! The Six Paramitas of the Bodhisattva-Mahasattvas, their basis is skillful means and wisdom.' Ninth, fulfilling all the Dharma that aids Bodhi (enlightenment), as the sutra says: 'The Son of Heaven further asked: Manjushri! The Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete and perfect enlightenment) of the Bodhisattva-Mahasattvas, what is its basis?' Manjushri replied: 'O Son of Heaven! The Anuttara-samyak-sambodhi-citta of the Bodhisattva-Mahasattvas, its basis is the Six Paramitas.' Tenth, not being weary, as the sutra says: 'The Son of Heaven further asked: Manjushri! The profound and pure mind of the Bodhisattva-Mahasattvas, what is its basis?' Manjushri replied: 'O Son of Heaven! The profound and pure mind of the Bodhisattva-Mahasattvas, its basis is the Anuttara-samyak-sambodhi-citta.' Eleventh, the karmic results are pure, as the sutra says: 'The Son of Heaven further asked: Manjushri! The non-different and different conduct of the Bodhisattva-Mahasattvas, what is its'
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」故。十二者修行清凈，如經「天子又問：文殊師利！諸菩薩摩訶薩于諸眾生平等心，以何為本？文殊師利答言：天子！諸菩薩摩訶薩于諸眾生平等心，以無異離異行為本」故。十三者作利益一切眾生清凈，如經「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」故。十四者心清凈，如經「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」故。又經言「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，初緣何法故行菩薩行？依何法故行菩薩行？文殊師利答言：諸菩薩摩訶薩行，大悲為本，為諸眾生」，如是等修多羅，從後向前解釋應知。已說如心所求一切滿足。次說無障礙樂說辯才說法。
經曰：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？文殊師利答曰：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，第二行發心如芽生增長，第三不退
【現代漢語翻譯】 現代漢語譯本： 本？文殊師利（Manjushri，智慧的象徵）回答說：『天子（Devaputra，天界之子）！諸菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的無異離異行，以深凈心為根本。』所以說，第十二是修行清凈，如經中所說：『天子又問：文殊師利！諸菩薩摩訶薩對於一切眾生的平等心，以什麼為根本？』文殊師利回答說：『天子！諸菩薩摩訶薩對於一切眾生的平等心，以無異離異行為根本。』所以說，第十三是利益一切眾生的清凈，如經中所說：『天子又問：文殊師利！諸菩薩摩訶薩的直心，以什麼為根本？』文殊師利回答說：『天子！諸菩薩摩訶薩的直心，以對於一切眾生的平等心為根本。』所以說，第十四是心清凈，如經中所說：『天子又問：文殊師利！諸菩薩摩訶薩的大悲，以什麼為根本？』文殊師利回答說：『天子！諸菩薩摩訶薩的大悲，以直心為根本。』又經中說：『當時會中有一位天子名叫月凈光德，得到了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），問文殊師利說：諸菩薩摩訶薩最初因何法而行菩薩行？依靠何法而行菩薩行？』文殊師利回答說：『諸菩薩摩訶薩的修行，以大悲為根本，爲了諸眾生。』像這樣的修多羅（Sutra，經），應該從後向前解釋。已經說了如心所求一切滿足。接下來要說無障礙的樂說辯才說法。
經中說：天子又問：『文殊師利！諸菩薩摩訶薩有幾種心，能夠成就因，能夠成就果？』文殊師利回答說：『天子！諸菩薩摩訶薩有四種心，能夠成就因，能夠成就果。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。』接著，天子！初發心就像播下種子，第二行發心就像幼苗生長，第三不退
【English Translation】 English version: Furthermore? Manjushri (Manjushri, symbol of wisdom) replied: 'Devaputra (Devaputra, son of the heavens)! The Bodhisattva-Mahasattvas' (Bodhisattva-Mahasattva, great Bodhisattvas) non-different and different conduct is rooted in a deep and pure mind.' Therefore, the twelfth is the purity of practice, as stated in the Sutra: 'Devaputra asked again: Manjushri! What is the root of the Bodhisattva-Mahasattvas' equanimity towards all beings?' Manjushri replied: 'Devaputra! The Bodhisattva-Mahasattvas' equanimity towards all beings is rooted in non-different and different conduct.' Therefore, the thirteenth is the purity of benefiting all beings, as stated in the Sutra: 'Devaputra asked again: Manjushri! What is the root of the Bodhisattva-Mahasattvas' straightforward mind?' Manjushri replied: 'Devaputra! The Bodhisattva-Mahasattvas' straightforward mind is rooted in equanimity towards all beings.' Therefore, the fourteenth is the purity of mind, as stated in the Sutra: 'Devaputra asked again: Manjushri! What is the root of the Bodhisattva-Mahasattvas' great compassion?' Manjushri replied: 'Devaputra! The Bodhisattva-Mahasattvas' great compassion is rooted in a straightforward mind.' Furthermore, the Sutra states: 'At that time, there was a Devaputra named Moon Pure Light Virtue in the assembly, who attained the irreversible Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment mind), and asked Manjushri: For what reason do the Bodhisattva-Mahasattvas initially practice the Bodhisattva path? Upon what Dharma do they rely to practice the Bodhisattva path?' Manjushri replied: 'The Bodhisattva-Mahasattvas' practice is rooted in great compassion, for the sake of all beings.' Such Sutras (Sutra, scriptures) should be interpreted from the end to the beginning. It has been said that everything desired by the mind is fulfilled. Next, we will discuss the unobstructed eloquence in joyful speech and Dharma teaching.
The Sutra states: Devaputra asked again: 'Manjushri! How many kinds of minds do the Bodhisattva-Mahasattvas have that can accomplish the cause and accomplish the effect?' Manjushri replied: 'Devaputra! The Bodhisattva-Mahasattvas have four kinds of minds that can accomplish the cause and accomplish the effect. What are the four? First is the initial aspiration; second is the practice aspiration; third is the non-retreating aspiration; fourth is the one-lifetime-to-Buddhahood aspiration.' Furthermore, Devaputra! The initial aspiration is like sowing a seed, the second practice aspiration is like a sprout growing, the third is non-retreating
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
【現代漢語翻譯】 現代漢語譯本 發菩提心就像樹木的莖、葉、花、果，是最初的成就；第四階段，即一生補處菩薩（Ekajati-pratibaddha，指下一生將成佛的菩薩）的發心，就像果實一樣有用。天子啊！最初的發心就像車匠收集木材的智慧；第二階段，修行中的發心就像砍削木材的清凈智慧；第三階段，不退轉的發心就像安裝木材的智慧；第四階段，一生補處菩薩的發心就像車子完成可以運載的智慧。 天子啊！最初的發心就像新月剛升起；第二階段，修行中的發心就像初五的月亮；第三階段，不退轉的發心就像初十的月亮；第四階段，一生補處菩薩的發心就像十四的月亮；如來的智慧就像十五的滿月。 天子啊！最初的發心能夠超越聲聞地（Śrāvaka-bhūmi，阿羅漢的境界）；第二階段，修行中的發心能夠超越辟支佛地（Pratyekabuddha-bhūmi，緣覺的境界）；第三階段，不退轉的發心能夠超越不定地（不穩定的菩薩境界）；第四階段，一生補處菩薩的發心安住在穩定之地。 天子啊！最初的發心就像學習最初的章節；第二階段，修行中的發心就像分辨各種章節；第三階段，不退轉的發心就像算數；第四階段，一生補處菩薩的發心就像通達各種論典。 天子啊！最初的發心從因生起；第二階段，修行中的發心從智慧生起；第三階段，不退轉的發心從斷除煩惱生起；第四階段，一生補處菩薩的發心從果報生起。 天子啊！最初的發心被因所攝持；第二階段，修行中的發心被智慧所攝持；第三階段，不退轉的發心被斷除煩惱所攝持；第四階段，一生補處菩薩的發心被果報所攝持。 天子啊！最初的發心因生；第二階段，修行中的發心智生；第三階段，不退轉的發心斷生；第四階段，一生補處菩薩的發心果生。 天子啊！最初的發心是因的差別分；第二階段，修行中的發心是智慧的差別分；第三階段，不退轉的發心是斷除煩惱的差別分；第四階段，一生補處菩薩的發心是果報的差別分。 天子啊！最初的發心就像採取藥草的方便；第二階段，修行中的發心就像分辨藥草的方便；第三階段，不退轉的發心就像生病服藥的方便；第四階段，一生補處菩薩的發心就像病得痊癒的方便。 天子啊！最初的發心是學習法王（Dharma-rāja，佛陀）家的出生；第二階段，修行中的發心是學習法王的法；第三階段，不退轉的發
【English Translation】 English version The initial Bodhicitta (awakening mind) is like the stem, leaves, flowers, and fruit of a plant, representing the initial accomplishment; the fourth stage, the Bodhicitta of an Ekajati-pratibaddha (one-lifetime-bound Bodhisattva, referring to a Bodhisattva who will become a Buddha in the next life), is as useful as the fruit. Furthermore, O son of the gods! The initial Bodhicitta is like a cartwright gathering materials with wisdom; the second, the Bodhicitta in practice, is like the pure wisdom of hewing and shaping the wood; the third, the irreversible Bodhicitta, is like the wisdom of assembling the wood; the fourth, the Bodhicitta of an Ekajati-pratibaddha, is like the wisdom of a completed cart ready for transport. Furthermore, O son of the gods! The initial Bodhicitta is like the new moon just rising; the second, the Bodhicitta in practice, is like the moon on the fifth day; the third, the irreversible Bodhicitta, is like the moon on the tenth day; the fourth, the Bodhicitta of an Ekajati-pratibaddha, is like the moon on the fourteenth day; the wisdom of the Tathagata (如來) is like the full moon on the fifteenth day. Furthermore, O son of the gods! The initial Bodhicitta can surpass the Śrāvaka-bhūmi (聲聞地, the stage of an Arhat); the second, the Bodhicitta in practice, can surpass the Pratyekabuddha-bhūmi (辟支佛地, the stage of a solitary Buddha); the third, the irreversible Bodhicitta, can surpass the uncertain stage (unstable Bodhisattva stage); the fourth, the Bodhicitta of an Ekajati-pratibaddha, abides in a stable stage. Furthermore, O son of the gods! The initial Bodhicitta is like learning the first chapter; the second, the Bodhicitta in practice, is like distinguishing various chapters; the third, the irreversible Bodhicitta, is like arithmetic; the fourth, the Bodhicitta of an Ekajati-pratibaddha, is like understanding all the treatises. Furthermore, O son of the gods! The initial Bodhicitta arises from a cause; the second, the Bodhicitta in practice, arises from wisdom; the third, the irreversible Bodhicitta, arises from cessation of afflictions; the fourth, the Bodhicitta of an Ekajati-pratibaddha, arises from fruition. Furthermore, O son of the gods! The initial Bodhicitta is governed by cause; the second, the Bodhicitta in practice, is governed by wisdom; the third, the irreversible Bodhicitta, is governed by cessation of afflictions; the fourth, the Bodhicitta of an Ekajati-pratibaddha, is governed by fruition. Furthermore, O son of the gods! The initial Bodhicitta is born from cause; the second, the Bodhicitta in practice, is born from wisdom; the third, the irreversible Bodhicitta, is born from cessation; the fourth, the Bodhicitta of an Ekajati-pratibaddha, is born from fruition. Furthermore, O son of the gods! The initial Bodhicitta is a differentiated aspect of cause; the second, the Bodhicitta in practice, is a differentiated aspect of wisdom; the third, the irreversible Bodhicitta, is a differentiated aspect of cessation; the fourth, the Bodhicitta of an Ekajati-pratibaddha, is a differentiated aspect of fruition. Furthermore, O son of the gods! The initial Bodhicitta is like the expedient of gathering medicinal herbs; the second, the Bodhicitta in practice, is like the expedient of distinguishing medicinal herbs; the third, the irreversible Bodhicitta, is like the expedient of taking medicine when sick; the fourth, the Bodhicitta of an Ekajati-pratibaddha, is like the expedient of recovering from illness. Furthermore, O son of the gods! The initial Bodhicitta is like being born into the family of the Dharma-rāja (法王, the Dharma King, Buddha); the second, the Bodhicitta in practice, is like learning the Dharma of the Dharma King; the third, the irreversible Bodhicitta, is
心能具足學法王法，第四一生補處發心學法王法能得自在。
論曰：無礙樂說辯才說法，有四種發菩提心攝取十地，以種種差別說故。彼種種差別有十二句。經言「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」者，初發心能與第二行發心作因，第二行發心能與第三不退發心作因，第三不退發心能與第四一生補處發心作因。此句明上上因勝勝不失故。又經言「複次天子！初發心如種種子，第二行發心如芽生增長，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」等者，示現從清凈因成就清凈果故。又經言「複次天子！初發心如車匠集材智」者，以依諸愿則能攝取一切佛法故。「第二行發心如斫治材木凈智」者，以成就清凈戒故。「第三不退發心如安施材木智」者，以依慧方便修一切行皆相應故。「第四一生補處發心如車成運載智」者，以不捨先許重擔故。又經言「複次天子！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」等者，以示現上上大力清凈故。又經言
【現代漢語翻譯】 現代漢語譯本：心能夠完全具備學習佛法之王的佛法，位居第四位的一生補處菩薩（指下一世將成佛的菩薩）發心學習佛法之王的佛法，就能獲得自在。
論中說：無礙的樂說辯才說法，有四種發菩提心（覺悟之心）來攝取十地（菩薩修行的十個階段），因為有種種差別而說。那些種種差別有十二句。經中說：『天子又問：文殊師利（智慧的象徵）！諸位菩薩摩訶薩（偉大的菩薩）有幾種心，能夠成就因、能夠成就果？』文殊師利回答說：『天子！諸位菩薩摩訶薩有四種心，能夠成就因、能夠成就果。哪四種呢？一是初發心；二是行發心；三是不退發心；四是一生補處發心』。初發心能夠作為第二行發心的因，第二行發心能夠作為第三不退發心的因，第三不退發心能夠作為第四一生補處發心的因。這句話說明上上的因殊勝而不失壞。
又經中說：『再次，天子！初發心就像播下種子，第二行發心就像幼苗生長，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等有用處』等等，這是爲了示現從清凈的因成就清凈的果。
又經中說：『再次，天子！初發心就像車匠聚集木材的智慧』，因為依靠各種願望就能攝取一切佛法。『第二行發心就像砍削整治木材的清凈智慧』，因為成就清凈的戒律。『第三不退發心就像安裝放置木材的智慧』，因為依靠智慧方便修行一切行為都相應。『第四一生補處發心就像車子完成可以運載的智慧』，因為不捨棄先前承諾的重擔。
又經中說：『再次，天子！初發心就像新月開始出現，第二行發心就像五日的月亮，第三不退發心就像十日的月亮，第四一生補處發心就像十四日的月亮，如來的智慧就像十五日的滿月』等等，這是爲了示現上上更大的力量和清凈。
又經中說
【English Translation】 English version: The mind can fully possess the Dharma of the Dharma King (Buddha), and the Bodhisattva (enlightened being) who is in the fourth position, the Ekajatipratibaddha (one birth away from Buddhahood), aspiring to learn the Dharma of the Dharma King, can attain freedom.
The treatise states: Unobstructed eloquence in joyful speech expounds the Dharma, and there are four types of generating Bodhicitta (the mind of enlightenment) to encompass the ten Bhumis (ten stages of Bodhisattva practice), because of various differences in the teachings. These various differences are expressed in twelve sentences. The Sutra says: 'The Deva (celestial being) further asked: Manjushri (the embodiment of wisdom)! How many kinds of minds do the Bodhisattva-Mahasattvas (great Bodhisattvas) have that can accomplish the cause and accomplish the effect?' Manjushri replied: 'Deva! The Bodhisattva-Mahasattvas have four kinds of minds that can accomplish the cause and accomplish the effect. What are the four? First is the initial aspiration; second is the progressive aspiration; third is the non-retrogressive aspiration; fourth is the Ekajatipratibaddha aspiration.' The initial aspiration can serve as the cause for the second progressive aspiration, the second progressive aspiration can serve as the cause for the third non-retrogressive aspiration, and the third non-retrogressive aspiration can serve as the cause for the fourth Ekajatipratibaddha aspiration. This sentence explains that the superior causes are increasingly excellent and not lost.
Furthermore, the Sutra says: 'Again, Deva! The initial aspiration is like sowing a seed, the second progressive aspiration is like the sprouting and growth of a seedling, the third non-retrogressive aspiration is like the initial accomplishment of stems, leaves, flowers, and fruits, and the fourth Ekajatipratibaddha aspiration is like the usefulness of fruits,' etc., to demonstrate the accomplishment of pure fruits from pure causes.
Furthermore, the Sutra says: 'Again, Deva! The initial aspiration is like the wisdom of a carpenter gathering materials,' because relying on various vows can encompass all the Buddha-Dharma. 'The second progressive aspiration is like the pure wisdom of cutting and preparing wood,' because of accomplishing pure precepts. 'The third non-retrogressive aspiration is like the wisdom of installing and placing wood,' because relying on wisdom and skillful means, all practices are in accordance. 'The fourth Ekajatipratibaddha aspiration is like the wisdom of a completed cart capable of carrying loads,' because of not abandoning the previously promised heavy burden.
Furthermore, the Sutra says: 'Again, Deva! The initial aspiration is like the new moon beginning to appear, the second progressive aspiration is like the moon on the fifth day, the third non-retrogressive aspiration is like the moon on the tenth day, the fourth Ekajatipratibaddha aspiration is like the moon on the fourteenth day, and the Tathagata's (Buddha's) wisdom is like the full moon on the fifteenth day,' etc., to demonstrate increasingly greater power and purity.
Furthermore, the Sutra says
「複次天子！初發心能過聲聞地」者，以初地前菩薩利根，觀察一切菩提分法故。「第二行發心能過辟支佛地」者，以初地前菩薩依般若勝智，能集諸菩薩無量行故。「第三不退發心能過不定地」者，此已入初地得證智故。又過聲聞辟支佛地者，以過一切功用行故。「第四一生補處發心安住定地」者，以善住王子地故。又經言「複次天子！初發心如學初禪智」者，以觀下地法故。「第二行發心如差別諸章智」者，以智慧增長差別故。「第三不退發心如算數智」者，以方便智慧數一切法故。「第四一生補處發心如通達諸論智」者，以得證智故。又經言「複次天子！初發心從因生」者，以自性清凈本來成就故。「第二行發心從智生」者，以攝取世間出世間聞慧方便故。「第三不退發心從斷生」者，以過一切世間戲論故。「第四一生補處發心從果生」者，以自然成就一切行故。又經言「複次天子！初發心因攝」者，以信行助道淳熟故，又以觀初地境界故。「第二行發心智攝」者，以依境界淳熟觀功用行故。「第三不退發心斷攝」者，以依修行境界未得佛法觀故。「第四一生補處發心果攝」者，以依果淳熟，隨所有佛國土應成佛處即成佛故。又經言「複次天子！初發心因生」者，以不顛倒修行善根性故。「第二行發心智生」者
【現代漢語翻譯】 現代漢語譯本： 『再者，天子！最初發心就能超過聲聞地』，這是因為初地前的菩薩具有銳利的根器，能夠觀察一切菩提分法（通往覺悟的各種修行方法）。 『第二次修行發心就能超過辟支佛地』，這是因為初地前的菩薩依靠般若（智慧）的殊勝智慧，能夠積聚諸菩薩無量的修行。 『第三次不退轉的發心就能超過不定地』，這是因為此時已經進入初地，獲得了證悟的智慧。 又說超過聲聞、辟支佛地，是因為超過了一切功用行（有為的修行）。 『第四次一生補處（下一世將成佛的菩薩）的發心安住在定地』，這是因為善於安住在王子地（菩薩的地位）。 又經中說：『再者，天子！最初發心就像學習初禪的智慧』，這是因為觀察下地之法。 『第二次修行發心就像分別諸章的智慧』，這是因為智慧增長而有所差別。 『第三次不退轉的發心就像算數的智慧』，這是因為以方便智慧能夠數清一切法。 『第四次一生補處的發心就像通達諸論的智慧』，這是因為獲得了證悟的智慧。 又經中說：『再者，天子！最初發心是從因生』，這是因為自性清凈，本來就成就。 『第二次修行發心是從智生』，這是因為攝取世間和出世間的聞慧（聽聞佛法的智慧）方便。 『第三次不退轉的發心是從斷生』，這是因為超過了一切世間的戲論（無意義的爭論）。 『第四次一生補處的發心是從果生』，這是因為自然成就一切修行。 又經中說：『再者，天子！最初發心因攝』，這是因為信行助道淳熟（信仰和修行輔助達到成熟），又因為觀察初地的境界。 『第二次修行發心智攝』，這是因為依靠境界淳熟，觀察功用行。 『第三次不退轉的發心斷攝』，這是因為依靠修行境界，未得佛法的觀察。 『第四次一生補處的發心果攝』，這是因為依靠果的淳熟，隨所有佛國土應該成佛之處就成就佛果。 又經中說：『再者，天子！最初發心因生』，這是因為不顛倒地修行善根的本性。 『第二次修行發心智生』
【English Translation】 English version: 『Furthermore, O son of the gods! The initial aspiration surpasses the stage of the Śrāvakas (Hearers)』 because the Bodhisattva before the first ground possesses sharp faculties and observes all the limbs of enlightenment (bodhi-pakṣa-dharma, the various practices leading to enlightenment). 『The second practice of aspiration surpasses the stage of the Pratyekabuddhas (Solitary Buddhas)』 because the Bodhisattva before the first ground, relying on the superior wisdom of Prajñā (wisdom), can accumulate the immeasurable practices of all Bodhisattvas. 『The third, irreversible aspiration surpasses the indeterminate ground』 because one has already entered the first ground and attained the wisdom of realization. Moreover, surpassing the stages of the Śrāvakas and Pratyekabuddhas means surpassing all contrived practices (practices involving effort). 『The fourth, the aspiration of the one-lifetime Bodhisattva (Bodhisattva destined to become a Buddha in the next life) abides in the fixed ground』 because one dwells well in the prince's ground (the position of a Bodhisattva). Moreover, the sutra says: 『Furthermore, O son of the gods! The initial aspiration is like learning the wisdom of the first Dhyana (meditative absorption)』 because one observes the dharmas of the lower ground. 『The second practice of aspiration is like distinguishing the wisdom of various chapters』 because wisdom increases and differentiates. 『The third, irreversible aspiration is like the wisdom of calculation』 because with skillful wisdom, one can enumerate all dharmas. 『The fourth, the aspiration of the one-lifetime Bodhisattva is like the wisdom of penetrating all treatises』 because one has attained the wisdom of realization. Moreover, the sutra says: 『Furthermore, O son of the gods! The initial aspiration arises from cause』 because one's self-nature is pure and originally accomplished. 『The second practice of aspiration arises from wisdom』 because one gathers the skillful means of worldly and trans-worldly wisdom gained from hearing (śruta-jñāna). 『The third, irreversible aspiration arises from cessation』 because one has surpassed all worldly disputations (meaningless debates). 『The fourth, the aspiration of the one-lifetime Bodhisattva arises from result』 because one naturally accomplishes all practices. Moreover, the sutra says: 『Furthermore, O son of the gods! The initial aspiration is embraced by cause』 because faith and practice assisting the path are ripe, and also because one observes the realm of the first ground. 『The second practice of aspiration is embraced by wisdom』 because relying on the ripeness of the realm, one observes contrived practices. 『The third, irreversible aspiration is embraced by cessation』 because relying on the practice of the realm, one observes the unattained Buddha-dharma. 『The fourth, the aspiration of the one-lifetime Bodhisattva is embraced by result』 because relying on the ripeness of the result, one attains Buddhahood in whatever Buddha-land is appropriate. Moreover, the sutra says: 『Furthermore, O son of the gods! The initial aspiration arises from cause』 because one cultivates the nature of wholesome roots without inversion. 『The second practice of aspiration arises from wisdom』
，以不顛倒法究竟性故。「第三不退發心斷生」者，以不顛倒修行性故。「第四一生補處發心果生」者，以得心自在故。又經言「複次天子！初發心因差別分」者，以攝取無量善根故。「第二行發心智差別分」者，以無量無邊法門畢竟究竟故。「第三不退發心斷差別分」者，以入無量三昧門故。「第四一生補處發心果差別分」者，以無量神通奮迅隨意自在用故。又經言「複次天子！初發心如取藥草方便」者，以攝取對治煩惱病法故。「第二行發心如分別藥草方便」者，以知對治煩惱病隨相應藥故。「第三不退發心如病服藥方便」者，以依知諸方便隨相應受用故。「第四一生補處發心如病得差方便」者，以煩惱病滅故。又經言「複次天子！初發心學法王家生」者，以降伏一切聲聞辟支佛故。「第二行發心學法王法」者，以學一切得勝處故。「第三不退發心能具足學法王法」者，以得修道勝果故。「第四一生補處發心學法王法能得自在」者，以於一切法中能得自在無障礙故。
文殊師利菩薩問菩提經論捲上 大正藏第 26 冊 No. 1531 文殊師利菩薩問菩提經論
文殊師利菩薩問菩提經論卷下(一名伽耶山頂經論)
天親菩薩造
元魏天竺三藏菩提流支譯
論曰：已說菩薩
【現代漢語翻譯】 現代漢語譯本： 以不顛倒法究竟性的緣故，稱為『第三不退發心斷生』。因為不顛倒修行之性的緣故，稱為『第三不退發心斷生』。因為獲得心的自在的緣故，稱為『第四一生補處發心果生』。經典又說：『其次，天子！初發心因差別分』，是因為攝取無量善根的緣故。『第二行發心智差別分』，是因為無量無邊法門畢竟究竟的緣故。『第三不退發心斷差別分』，是因為進入無量三昧門的緣故。『第四一生補處發心果差別分』，是因為無量神通奮迅隨意自在運用的緣故。經典又說：『其次，天子！初發心如取藥草方便』，是因為攝取對治煩惱病之法的緣故。『第二行發心如分別藥草方便』，是因為知道對治煩惱病隨相應之藥的緣故。『第三不退發心如病服藥方便』，是因為依照所知諸方便隨相應受用的緣故。『第四一生補處發心如病得差方便』，是因為煩惱病滅除的緣故。經典又說：『其次，天子！初發心學法王家生』，是因為降伏一切聲聞（Śrāvakayāna，小乘）辟支佛（Pratyekabuddha，緣覺）的緣故。『第二行發心學法王法』，是因為學習一切得勝之處的緣故。『第三不退發心能具足學法王法』，是因為獲得修道殊勝果實的緣故。『第四一生補處發心學法王法能得自在』，是因為在一切法中能夠獲得自在無障礙的緣故。
《文殊師利菩薩問菩提經論》捲上 大正藏第26冊 No. 1531 《文殊師利菩薩問菩提經論》
《文殊師利菩薩問菩提經論》卷下（又名《伽耶山頂經論》）
天親（Vasubandhu）菩薩造
元魏天竺三藏菩提流支（Bodhiruci）譯
論曰：已經說了菩薩
【English Translation】 English version: It is called 'the third non-regressing mind of enlightenment cutting off rebirth' because of the ultimate nature of non-inverted Dharma. It is called 'the third non-regressing mind of enlightenment cutting off rebirth' because of the nature of non-inverted practice. It is called 'the fourth one-life Bodhisattva mind of enlightenment resulting in fruition' because of attaining freedom of mind. Furthermore, the sutra says: 'Next, son of the gods! The first mind of enlightenment is differentiated by cause,' because of gathering immeasurable roots of goodness. 'The second practice of the mind of enlightenment is differentiated by wisdom,' because of the ultimate completion of immeasurable and boundless Dharma doors. 'The third non-regressing mind of enlightenment is differentiated by cutting off,' because of entering immeasurable Samadhi doors. 'The fourth one-life Bodhisattva mind of enlightenment is differentiated by fruition,' because of the immeasurable supernatural powers, swiftness, and ease of use. Furthermore, the sutra says: 'Next, son of the gods! The first mind of enlightenment is like the convenience of taking medicinal herbs,' because of gathering the Dharma that counteracts the illness of afflictions. 'The second practice of the mind of enlightenment is like the convenience of distinguishing medicinal herbs,' because of knowing the corresponding medicine to counteract the illness of afflictions. 'The third non-regressing mind of enlightenment is like the convenience of taking medicine when sick,' because of relying on the known conveniences and correspondingly receiving and using them. 'The fourth one-life Bodhisattva mind of enlightenment is like the convenience of recovering from illness,' because the illness of afflictions is extinguished. Furthermore, the sutra says: 'Next, son of the gods! The first mind of enlightenment is born into the family of the Dharma King,' because of subduing all Śrāvakayāna (Hearer Vehicle) and Pratyekabuddha (Solitary Buddha). 'The second practice of the mind of enlightenment learns the Dharma of the Dharma King,' because of learning all the places of victory. 'The third non-regressing mind of enlightenment can fully learn the Dharma of the Dharma King,' because of attaining the supreme fruit of cultivating the path. 'The fourth one-life Bodhisattva mind of enlightenment learns the Dharma of the Dharma King and can attain freedom,' because of being able to attain freedom and non-obstruction in all Dharmas.
《Mañjuśrī Bodhisattva's Questions on Bodhi Sutra》 Volume 1 Taisho Tripitaka Volume 26 No. 1531 《Mañjuśrī Bodhisattva's Questions on Bodhi Sutra》
《Mañjuśrī Bodhisattva's Questions on Bodhi Sutra》 Volume 2 (Also named 《Gaya Mountain Summit Sutra》)
Composed by Vasubandhu Bodhisattva
Translated by Bodhiruci, Tripitaka Master from India during the Yuan Wei Dynasty
Treatise says: The Bodhisattva has already been discussed
功德勢力分。次說菩薩行差別分。
經曰：爾時大眾中有天子名定光明主，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。
論曰：法主世尊親在眾中，何故乃問文殊師利？以為示現諸菩薩摩訶薩功德故。此以何義？以諸眾生於菩薩所起輕慢心，令生尊重恭敬心故。諸菩薩摩訶薩行差別有二種道。何等為二？一者因清凈道；二者功德清凈道。因清凈道者，以示現勝因清凈故。彼勝因清凈者，以四種發心說。何等為四？一者說助清凈道；二者說功德智道；三者說實際證道；四者說如實修行道。功德清凈道者有八種。何等為八？一者攝取智教化一切眾生，如經「又方便者，知攝善法智」故。二者能忍一切眾生諸不善行，如經「慧者，如實知諸法智」故。三者集諸白凈法，如經「又方便者，觀一切
【現代漢語翻譯】 現代漢語譯本：功德勢力分之後，接下來講述菩薩行持的差別分。
經文說：當時大眾中有一位天子，名叫定光明主（Dinga Guangmingzhu，意為具有穩定光明的主宰），他已不退轉于阿耨多羅三藐三菩提心（Anuoduoluo Sanmiao Sanputi xin，無上正等正覺之心）。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，偉大的菩薩）最簡要的道路？諸位菩薩摩訶薩通過這些簡要的道路，能夠迅速獲得阿耨多羅三藐三菩提。』文殊師利回答說：『天子！諸位菩薩摩訶薩的簡要道路有兩種。諸位菩薩摩訶薩通過這兩種道路，能夠迅速獲得阿耨多羅三藐三菩提。哪兩種呢？一是方便道（Fangbian Dao）；二是智慧道（Zhihui Dao）。方便，是知曉如何攝取善法；智慧，是如實地瞭解諸法的智慧。方便，是觀察諸位眾生；智慧，是脫離諸法的智慧。方便，是瞭解諸法之間的相應關係；智慧，是瞭解諸法之間不相應的智慧。方便，是觀察因的道路；智慧，是滅除因的道路的智慧。』
論中說：法主世尊（Shizun，受人尊敬的）親自在場，為什麼還要問文殊師利呢？這是爲了示現諸位菩薩摩訶薩的功德。這是什麼意思呢？因為眾生對菩薩可能會產生輕慢之心，所以要讓他們生起尊重恭敬之心。諸位菩薩摩訶薩的行持差別有兩種道路。哪兩種呢？一是因清凈道（Yin Qingjing Dao）；二是功德清凈道（Gongde Qingjing Dao）。因清凈道，是爲了示現殊勝的因是清凈的。這種殊勝的因清凈，通過四種發心來說明。哪四種呢？一是講述輔助清凈的道路；二是講述功德智慧的道路；三是講述實際證悟的道路；四是講述如實修行的道路。功德清凈道有八種。哪八種呢？一是攝取智慧教化一切眾生，正如經文所說『方便，是知曉如何攝取善法的智慧』。二是能夠忍受一切眾生各種不善的行為，正如經文所說『智慧，是如實地瞭解諸法的智慧』。三是積聚各種清凈的法，正如經文所說『方便，是觀察一切』
【English Translation】 English version: The section on the division of meritorious power is followed by the section discussing the differences in the practices of Bodhisattvas.
The Sutra states: At that time, among the assembly was a Deva (heavenly being) named Ding Guangmingzhu (Fixed Light Lord, meaning the master with stable light), who had an unretreating mind towards Anuttara-samyak-sambodhi (Anuoduoluo Sanmiao Sanputi, unsurpassed perfect enlightenment). Then, Ding Guangmingzhu Deva asked Manjushri (Wenshushili), the Dharma Prince, 'What are the most concise paths for all Bodhisattva-Mahasattvas (Pusa Mohesa, great Bodhisattvas)? By following these concise paths, Bodhisattva-Mahasattvas can quickly attain Anuttara-samyak-sambodhi.' Manjushri replied, 'Deva! The concise paths for Bodhisattva-Mahasattvas are of two kinds. By following these two paths, Bodhisattva-Mahasattvas can quickly attain Anuttara-samyak-sambodhi. What are the two? One is the Path of Skillful Means (Fangbian Dao); the other is the Path of Wisdom (Zhihui Dao). Skillful means is knowing how to gather good dharmas; wisdom is truly knowing the wisdom of all dharmas. Skillful means is observing all sentient beings; wisdom is being apart from the wisdom of all dharmas. Skillful means is knowing the corresponding relationships between all dharmas; wisdom is knowing the wisdom of the non-corresponding relationships between all dharmas. Skillful means is observing the path of cause; wisdom is the wisdom of extinguishing the path of cause.'
The Treatise states: The Dharma Lord, the World Honored One (Shizun, the respected one), was personally present in the assembly, so why ask Manjushri? This was to demonstrate the merits of all Bodhisattva-Mahasattvas. What does this mean? It is because sentient beings may develop a sense of contempt towards Bodhisattvas, so it is to make them generate respect and reverence. The differences in the practices of Bodhisattva-Mahasattvas are of two paths. What are the two? One is the Path of Cause Purification (Yin Qingjing Dao); the other is the Path of Merit Purification (Gongde Qingjing Dao). The Path of Cause Purification is to demonstrate that the superior cause is pure. This superior cause purification is explained through four kinds of aspiration. What are the four? One is explaining the path that aids purification; two is explaining the path of meritorious wisdom; three is explaining the path of actual realization; four is explaining the path of true practice. The Path of Merit Purification has eight kinds. What are the eight? One is gathering wisdom to teach and transform all sentient beings, as the Sutra says, 'Skillful means is knowing the wisdom of how to gather good dharmas.' Two is being able to endure all the unwholesome actions of all sentient beings, as the Sutra says, 'Wisdom is truly knowing the wisdom of all dharmas.' Three is accumulating all pure dharmas, as the Sutra says, 'Skillful means is observing all.'
眾生智」故。四者觀一切菩提分法，如經「慧者，離諸法智」故。五者知諸法和合相，如經「又方便者，知諸法相應智」故。六者知諸法不同相，如經「慧者，知諸法不相應智」故。又慧者知諸法不相應智者，以種種愿故。七者如實知可化眾生，如經「又方便者，觀因道智」故。八者集種種助道，如經「慧者，滅因道智」故。已說功德清凈道。次說因清凈道。
經曰：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。
論曰：因清凈道亦有八種。何等為八？一者觀善不善法，如經「又方便者，知諸法差別智」故。二者離諸因緣一切法根本，如經「慧者，知諸法無差別智」故。三者離一切障礙，如經「又方便者，莊嚴佛土智」故。四者斷一切和合，如經「慧者，莊嚴佛土平等無差別智」故。五者如實知，如經「又方便者，入眾生諸根行智」故。六者入一法門，如經「慧者，不見眾生智」故。七者如實知一切凡夫虛妄分別，如經「又方便者，得至道場智」故。八者證寂靜界，如經「慧者，能證一切佛菩提法智」故。
經曰：複次天子！謂菩薩
【現代漢語翻譯】 現代漢語譯本： 『眾生智』的緣故。四是觀察一切菩提分法，如經文所說『有智慧的人，遠離諸法之智』的緣故。五是了知諸法和合之相，如經文所說『又方便的人，了知諸法相應之智』的緣故。六是了知諸法不同之相，如經文所說『有智慧的人，了知諸法不相應之智』的緣故。又，有智慧的人了知諸法不相應之智，是因為種種願力的緣故。七是如實了知可以教化的眾生，如經文所說『又方便的人，觀察因道之智』的緣故。八是積聚種種助道之法，如經文所說『有智慧的人，滅除因道之智』的緣故。以上說的是功德清凈道。接下來講因清凈道。
經文說：『又，方便的人，了知諸法的差別；智慧的人，了知諸法無差別之智。又，方便的人，莊嚴佛土（Buddha-ksetra）；智慧的人，莊嚴佛土平等無差別之智。又，方便的人，進入眾生諸根行；智慧的人，不見眾生之智。又，方便的人，得到至道場（Bodhimanda）；智慧的人，能夠證得一切佛菩提法之智。』
論中說：因清凈道也有八種。是哪八種呢？一是觀察善與不善之法，如經文所說『又，方便的人，了知諸法差別之智』的緣故。二是遠離諸因緣一切法的根本，如經文所說『有智慧的人，了知諸法無差別之智』的緣故。三是遠離一切障礙，如經文所說『又，方便的人，莊嚴佛土之智』的緣故。四是斷除一切和合，如經文所說『有智慧的人，莊嚴佛土平等無差別之智』的緣故。五是如實了知，如經文所說『又，方便的人，進入眾生諸根行之智』的緣故。六是進入一法門，如經文所說『有智慧的人，不見眾生之智』的緣故。七是如實了知一切凡夫虛妄分別，如經文所說『又，方便的人，得到至道場之智』的緣故。八是證得寂靜界，如經文所說『有智慧的人，能夠證得一切佛菩提法之智』的緣故。
經文說：『再者，天子（Devaputra）！菩薩（Bodhisattva）……』
【English Translation】 English version: Because of 'wisdom of beings'. Fourth is observing all factors of enlightenment, as the sutra says, 'The wise, detached from the wisdom of all dharmas.' Fifth is knowing the aspect of the union of all dharmas, as the sutra says, 'Also, the expedient one knows the wisdom of the correspondence of all dharmas.' Sixth is knowing the different aspects of all dharmas, as the sutra says, 'The wise, knows the wisdom of the non-correspondence of all dharmas.' Moreover, the wise knows the wisdom of the non-correspondence of all dharmas because of various vows. Seventh is truly knowing the beings that can be transformed, as the sutra says, 'Also, the expedient one observes the wisdom of the path of causes.' Eighth is gathering various aids to the path, as the sutra says, 'The wise, extinguishes the wisdom of the path of causes.' The path of purification of merit has been explained. Next, the path of purification of causes will be explained.
The sutra says: 'Also, the expedient one knows the differences of all dharmas; the wise one knows the wisdom of the non-difference of all dharmas. Also, the expedient one adorns the Buddha-ksetra (Buddha-land); the wise one adorns the Buddha-ksetra with the wisdom of equality and non-difference. Also, the expedient one enters the roots and actions of beings; the wise one does not see the wisdom of beings. Also, the expedient one attains the Bodhimanda (place of enlightenment); the wise one can realize the wisdom of all Buddha's Bodhi dharmas.'
The treatise says: The path of purification of causes also has eight types. What are the eight? First is observing good and non-good dharmas, as the sutra says, 'Also, the expedient one knows the wisdom of the differences of all dharmas.' Second is being detached from the root of all dharmas of all causes and conditions, as the sutra says, 'The wise one knows the wisdom of the non-difference of all dharmas.' Third is being detached from all obstacles, as the sutra says, 'Also, the expedient one adorns the wisdom of the Buddha-ksetra.' Fourth is cutting off all unions, as the sutra says, 'The wise one adorns the Buddha-ksetra with the wisdom of equality and non-difference.' Fifth is truly knowing, as the sutra says, 'Also, the expedient one enters the wisdom of the roots and actions of beings.' Sixth is entering one dharma gate, as the sutra says, 'The wise one does not see the wisdom of beings.' Seventh is truly knowing all the false discriminations of ordinary beings, as the sutra says, 'Also, the expedient one attains the wisdom of the Bodhimanda.' Eighth is realizing the realm of tranquility, as the sutra says, 'The wise one can realize the wisdom of all Buddha's Bodhi dharmas.'
The sutra says: 'Furthermore, Devaputra (heavenly being)! Bodhisattva (enlightenment being)...'
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？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。
論曰：復有二種略道，何等為二？一者功德道；二者智道。功德道者，集種種善根，如經「助道者，五波羅蜜」故。智道者，通達一切法，如經「斷道者，般若波羅蜜」故。又經言「復有二種略道。何等為二？一者有礙道；二者無礙道」。有礙道者五波羅蜜者，以行三界故，此初地已前。無礙道者般若波羅蜜者，以過三界入初地證智故。又經言「復有二種略道。何等為二？一者有漏道；二者無漏道」。有漏道者五波羅蜜者，以成就世間果故，此初地已前。無漏道者般若波羅蜜者，以成就出世間果故，此已得出世間智故。又經言「復有二種略道。何等為二
【現代漢語翻譯】 現代漢語譯本 摩訶薩（Mahasattva，偉大的菩薩）又有兩種簡略的道路。諸位菩薩摩訶薩通過這兩種道路，能夠迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。是哪兩種呢？一是助道；二是斷道。助道指的是五波羅蜜（Five Paramitas，佈施、持戒、忍辱、精進、禪定）；斷道指的是般若波羅蜜（Prajna-paramita，智慧）。 又有兩種簡略的道路。是哪兩種呢？一是有礙道；二是無礙道。有礙道指的是五波羅蜜；無礙道指的是般若波羅蜜。 又有兩種簡略的道路。是哪兩種呢？一是有漏道；二是無漏道。有漏道指的是五波羅蜜；無漏道指的是般若波羅蜜。 又有兩種簡略的道路。是哪兩種呢？一是有量道；二是無量道。有量道指的是執著于相狀並加以分別；無量道指的是不執著于相狀也不加以分別。 又有兩種簡略的道路。是哪兩種呢？一是智道；二是斷道。智道指的是從初地到七地；斷道指的是從八地到十地。 論曰：又有兩種簡略的道路，是哪兩種呢？一是功德道；二是智道。功德道指的是積聚種種善根，正如經文所說『助道指的是五波羅蜜』的緣故。智道指的是通達一切法，正如經文所說『斷道指的是般若波羅蜜』的緣故。 經文又說『又有兩種簡略的道路。是哪兩種呢？一是有礙道；二是沒有障礙道』。有障礙道指的是五波羅蜜，因為在三界中修行，這是初地之前。無障礙道指的是般若波羅蜜，因為超越三界進入初地證得智慧的緣故。 經文又說『又有兩種簡略的道路。是哪兩種呢？一是有漏道；二是無漏道』。有漏道指的是五波羅蜜，因為成就世間果報的緣故，這是初地之前。無漏道指的是般若波羅蜜，因為成就出世間果報的緣故，這是已經獲得出世間智慧的緣故。 經文又說『又有兩種簡略的道路。是哪兩種呢？
【English Translation】 English version Furthermore, Mahasattvas (Mahasattva, great Bodhisattvas) have two concise paths. By means of these two paths, Bodhisattva-Mahasattvas quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). What are the two? The first is the aiding path; the second is the cutting path. The aiding path refers to the Five Paramitas (Five Paramitas, generosity, morality, patience, diligence, and meditation); the cutting path refers to Prajna-paramita (Prajna-paramita, wisdom). Again, there are two concise paths. What are the two? The first is the obstructed path; the second is the unobstructed path. The obstructed path refers to the Five Paramitas; the unobstructed path refers to Prajna-paramita. Again, there are two concise paths. What are the two? The first is the path with outflows; the second is the path without outflows. The path with outflows refers to the Five Paramitas; the path without outflows refers to Prajna-paramita. Again, there are two concise paths. What are the two? The first is the path with measure; the second is the path without measure. The path with measure refers to grasping at characteristics and making distinctions; the path without measure refers to not grasping at characteristics and not making distinctions. Again, there are two concise paths. What are the two? The first is the path of wisdom; the second is the path of cutting. The path of wisdom refers to the stages from the first Bhumi (stage) to the seventh Bhumi; the path of cutting refers to the stages from the eighth Bhumi to the tenth Bhumi. Treatise: Again, there are two concise paths. What are the two? The first is the path of merit; the second is the path of wisdom. The path of merit refers to accumulating various roots of goodness, as the sutra says, 'The aiding path refers to the Five Paramitas.' The path of wisdom refers to penetrating all dharmas, as the sutra says, 'The cutting path refers to Prajna-paramita.' Moreover, the sutra says, 'Again, there are two concise paths. What are the two? The first is the obstructed path; the second is the unobstructed path.' The obstructed path refers to the Five Paramitas because of practicing within the Three Realms; this is before the first Bhumi. The unobstructed path refers to Prajna-paramita because of transcending the Three Realms and entering the first Bhumi, attaining wisdom. Moreover, the sutra says, 'Again, there are two concise paths. What are the two? The first is the path with outflows; the second is the path without outflows.' The path with outflows refers to the Five Paramitas because of accomplishing worldly results; this is before the first Bhumi. The path without outflows refers to Prajna-paramita because of accomplishing supramundane results; this is because of already obtaining supramundane wisdom. Moreover, the sutra says, 'Again, there are two concise paths. What are the two?
？一者有量道；二者無量道」。有量道者取相分別者，以遍取識境界故。無量道者不取相分別者，以過識境界不見遍取故。又經言「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者，以如實知有為界故。斷道者謂從八地乃至十地者，以如實知無為界故。
經曰：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。
論曰：經言「善男子！義名不相應，智名相應」者，示現實際有四種。又經言「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」者，以離諸無常過故，是故經言「義者無有一法共相應、無有一法不共相應」故。以自體性住故，如經「以本不成就義故」。是故經言「無有一法共相應、無有一法不共相應」故。
【現代漢語翻譯】 現代漢語譯本：『一是有限量之道；二是無量之道。』有限量之道是指那些執著于外相併進行分別的人，因為他們普遍執取了意識的境界。無量之道是指那些不執著于外相併進行分別的人，因為他們超越了意識的境界，不再見到普遍的執取。經中又說：『還有兩種簡略之道。哪兩種呢？一是智道；二是斷道。』智道是指從初地到七地的菩薩，因為他們如實地了知有為世界的實相。斷道是指從八地到十地的菩薩，因為他們如實地了知無為世界的實相。
經中說：當時法會上有一位菩薩摩訶薩（bodhisattva-mahāsattva， महानसत्त्व，偉大的菩薩）名叫勇修行智（Yongshouxingzhi），他問文殊師利（Mañjuśrī，मञ्जुश्री，妙吉祥）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」指的是無為法，這個「義」與任何一法既不共同相應，也不不共同相應。為什麼呢？因為它沒有變異，沒有形相。所謂「義」，就是與任何一法既不共同相應，也不不共同相應，因為它原本就不成就。所以說，與任何一法既不共同相應，也不不共同相應。「義」是不移動，不增減的，所以與任何一法既不共同相應，也不不共同相應。』
論中說：經文說『善男子！「義」這個名稱與實際不相應，「智」這個名稱與實際相應』，這是爲了顯示實際有四種。經文又說『善男子：「義」指的是無為法，這個「義」與任何一法既不共同相應，也不不共同相應。為什麼呢？因為它沒有變異，沒有形相』，這是因為遠離了諸多的無常過患，所以經文說『「義」就是與任何一法既不共同相應，也不不共同相應』。因為它自體本性常住，如經文所說『因為它原本就不成就』。所以經文說『與任何一法既不共同相應，也不不共同相應』。
【English Translation】 English version: 'One is the path with measure; the other is the path without measure.' The path with measure refers to those who cling to appearances and make distinctions, because they universally grasp the realm of consciousness. The path without measure refers to those who do not cling to appearances and make distinctions, because they transcend the realm of consciousness and no longer see universal grasping. Furthermore, the sutra says, 'There are also two brief paths. What are the two? One is the path of wisdom; the other is the path of severance.' The path of wisdom refers to bodhisattvas from the first bhumi (bhūmi, भूमि, stage) to the seventh bhumi, because they truly know the reality of the conditioned world. The path of severance refers to bodhisattvas from the eighth bhumi to the tenth bhumi, because they truly know the reality of the unconditioned world.
The sutra says: At that time, in the assembly, there was a bodhisattva-mahāsattva (bodhisattva-mahāsattva, महानसत्त्व, great being of a bodhisattva) named Yongshouxingzhi, who asked Mañjuśrī (Mañjuśrī, मञ्जुश्री, Wondrous Glory), the Dharma prince, 'What is the meaning of bodhisattva-mahāsattva? What is the wisdom of bodhisattva-mahāsattva?' Mañjuśrī replied, 'Good man! The name 'meaning' does not correspond to reality, while the name 'wisdom' corresponds to reality.' The bodhisattva Yongshouxingzhi said, 'Mañjuśrī! What does it mean that the name 'meaning' does not correspond to reality? What does it mean that the name 'wisdom' corresponds to reality?' Mañjuśrī said, 'Good man! 'Meaning' refers to the unconditioned dharma, and this 'meaning' neither corresponds jointly nor does not correspond jointly with any dharma. Why? Because it has no change and no form. 'Meaning' is that which neither corresponds jointly nor does not correspond jointly with any dharma, because it is fundamentally unaccomplished. Therefore, it neither corresponds jointly nor does not correspond jointly with any dharma. 'Meaning' does not move or increase, so it neither corresponds jointly nor does not correspond jointly with any dharma.'
The treatise says: The sutra says, 'Good man! The name 'meaning' does not correspond to reality, while the name 'wisdom' corresponds to reality,' to show that there are four kinds of reality. The sutra also says, 'Good man! 'Meaning' refers to the unconditioned dharma, and this 'meaning' neither corresponds jointly nor does not correspond jointly with any dharma. Why? Because it has no change and no form,' because it is free from the faults of impermanence. Therefore, the sutra says, ''Meaning' is that which neither corresponds jointly nor does not correspond jointly with any dharma.' Because its self-nature abides, as the sutra says, 'Because it is fundamentally unaccomplished.' Therefore, the sutra says, 'It neither corresponds jointly nor does not correspond jointly with any dharma.'
以常真如法界實體住故，是故經言「義者不移不益，無有一法共相應、無有一法不共相應故」。又無有一法不移不益者，以法界不增不減故。
經曰：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。
論曰：經言「善男子！智者名道。道者心共相應非不相應」者，自此以下次說為證法界，有三種句、六種十法。此明何義？以何等智、云何證、為何義、何處住能證法界。以何等智者，以三種句、六種十法示現。云何三種句？示現何等智？智者謂道，道者心相應法非不相應法，是故經言「善男子！以是義故，智名相應非不相應」故。又智共眷屬能證法界。何以故？以心清凈故道清凈，以道清凈故心清凈故。又經言「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」者，以遞共依止故。又經言「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！是故智名相應非不相應」者，以如實知可知境界故。已說三種句。次說六種十法，初說十種智。
經曰：復
【現代漢語翻譯】 現代漢語譯本：以常恒不變的真如法界（Dharmadhatu，一切法的本體）作為實體安住，因此經中說：『義理是不變不增的，沒有一個法是共同相應的，也沒有一個法是不共同相應的。』又沒有一個法是不變不增的，因為法界是不增不減的。
經中說：『善男子！智者名為道。道是與心共同相應的，不是不相應的。善男子！因為這個緣故，智名為相應，不是不相應。』再次，善男子！智名為斷相應。所以，善男子！智名為相應法，不是不相應法。再次，善男子！智名為善於觀察五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）、十二入（Ayatana，感覺器官及其對象，即六根和六塵）、十八界（Dhatu，六根、六塵、六識）、十二因緣（Nidana，生命輪迴的十二個環節）、是處非處（應做和不應做之事）。善男子！因為這個緣故，智名為相應，不是不相應。
論中說：經中說『善男子！智者名為道。道是與心共同相應的，不是不相應的』，從這裡以下依次說明爲了證實法界，有三種句、六種十法。這說明什麼意義？以什麼樣的智慧、如何證實、爲了什麼意義、在什麼地方安住才能證實法界。以什麼樣的智慧，以三種句、六種十法來示現。什麼是三種句？示現什麼樣的智慧？智者稱為道，道是與心相應的法，不是不相應的法，所以經中說『善男子！因為這個緣故，智名為相應，不是不相應』。又智慧與眷屬共同能夠證實法界。為什麼呢？因為心清凈所以道清凈，因為道清凈所以心清凈。又經中說『再次，善男子！智名為斷相應。所以，善男子！智名為相應法，不是不相應法』，因為遞相依靠的緣故。又經中說『再次，善男子！智名為善於觀察五陰、十二入、十八界、十二因緣、是處非處。善男子！因為這個緣故，智名為相應，不是不相應』，因為如實地知道可以知道的境界的緣故。已經說了三種句。接下來要說六種十法，首先說十種智。
經中說：復
【English Translation】 English version: Because the immutable True Thusness Dharmadhatu (Dharmadhatu, the essence of all dharmas) abides as the entity, therefore the sutra says, 'The meaning is unchanging and unincreasing; there is no dharma that is jointly corresponding, and there is no dharma that is not jointly corresponding.' Furthermore, there is no dharma that is unchanging and unincreasing, because the Dharmadhatu neither increases nor decreases.
The sutra says: 'Good man! The wise are called the path. The path is jointly corresponding with the mind, not non-corresponding. Good man! For this reason, wisdom is called corresponding, not non-corresponding.' Furthermore, good man! Wisdom is called corresponding with cessation. Therefore, good man! Wisdom is called corresponding dharma, not non-corresponding dharma. Furthermore, good man! Wisdom is called skillful observation of the five Skandhas (Skandha, the five aggregates constituting individual existence: form, feeling, perception, volition, and consciousness), the twelve Ayatanas (Ayatana, sense organs and their objects, i.e., the six senses and the six sense objects), the eighteen Dhatus (Dhatu, the six senses, the six sense objects, and the six consciousnesses), the twelve Nidanas (Nidana, the twelve links of dependent origination), and what is appropriate and inappropriate. Good man! For this reason, wisdom is called corresponding, not non-corresponding.'
The treatise says: The sutra says, 'Good man! The wise are called the path. The path is jointly corresponding with the mind, not non-corresponding.' From here onwards, it explains in sequence that to verify the Dharmadhatu, there are three kinds of sentences and six kinds of ten dharmas. What meaning does this explain? With what kind of wisdom, how to verify, for what meaning, and where to abide to verify the Dharmadhatu. With what kind of wisdom? It is shown with three kinds of sentences and six kinds of ten dharmas. What are the three kinds of sentences? What kind of wisdom do they show? The wise are called the path, the path is the dharma corresponding with the mind, not the non-corresponding dharma, therefore the sutra says, 'Good man! For this reason, wisdom is called corresponding, not non-corresponding.' Furthermore, wisdom and its retinue together can verify the Dharmadhatu. Why? Because the mind is pure, therefore the path is pure; because the path is pure, therefore the mind is pure. Furthermore, the sutra says, 'Furthermore, good man! Wisdom is called corresponding with cessation. Therefore, good man! Wisdom is called corresponding dharma, not non-corresponding dharma,' because they depend on each other. Furthermore, the sutra says, 'Furthermore, good man! Wisdom is called skillful observation of the five Skandhas, the twelve Ayatanas, the eighteen Dhatus, the twelve Nidanas, and what is appropriate and inappropriate. Good man! For this reason, wisdom is called corresponding, not non-corresponding,' because it truly knows the knowable realm. The three kinds of sentences have been explained. Next, the six kinds of ten dharmas will be explained, first the ten kinds of wisdom.
The sutra says: Further
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。
論曰：經言「諸菩薩摩訶薩有十種智。何等為十？一、因智」者，以善知無始世來解脫種子故。「二、果智」者，以如實知無始世來種種業報故。「三、義智」者，以善知自利利他故。「四、方便智」者，以能增長微少善根令無量故。「五、慧智」者，以能觀察善不善法故。「六、攝智」者，以攝取法施資生施故。「七、波羅蜜智」者，以善知成就種種善根故。「八、大悲智」者，以依善根能起善行故。「九、教化眾生智」者，以善觀察時非時故。「十、不著一切諸法智」者，以離二邊修行中道故。如經「善男子！是名諸菩薩摩訶薩十種智」。已說初十種智。次說第二十種發。
經曰：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
【現代漢語翻譯】 現代漢語譯本： 『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；五者慧智；六者攝智；七者波羅蜜智（pāramitā-jñāna，到達彼岸的智慧）；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。』
論曰：經言『諸菩薩摩訶薩有十種智。何等為十？一、因智』者，以善知無始世來解脫種子故。『二、果智』者，以如實知無始世來種種業報故。『三、義智』者，以善知自利利他故。『四、方便智』者，以能增長微少善根令無量故。『五、慧智』者，以能觀察善不善法故。『六、攝智』者，以攝取法施資生施故。『七、波羅蜜智』者，以善知成就種種善根故。『八、大悲智』者，以依善根能起善行故。『九、教化眾生智』者，以善觀察時非時故。『十、不著一切諸法智』者，以離二邊修行中道故。如經『善男子！是名諸菩薩摩訶薩十種智』。已說初十種智。次說第二十種發。
經曰：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
【English Translation】 English version: 『Furthermore, good son, the Bodhisattva-Mahasattvas (great enlightened beings) have ten kinds of wisdom. What are the ten? First is the wisdom of cause; second is the wisdom of effect; third is the wisdom of meaning; fourth is the wisdom of skillful means; fifth is the wisdom of discernment; sixth is the wisdom of gathering; seventh is the wisdom of pāramitā (pāramitā-jñāna, wisdom of perfection); eighth is the wisdom of great compassion; ninth is the wisdom of teaching and transforming sentient beings; tenth is the wisdom of non-attachment to all dharmas. Good son, these are called the ten kinds of wisdom of the Bodhisattva-Mahasattvas.』
Commentary: The sutra says, 『The Bodhisattva-Mahasattvas have ten kinds of wisdom. What are the ten? First, the wisdom of cause,』 because they know well the seeds of liberation from beginningless time. 『Second, the wisdom of effect,』 because they truly know the various karmic retributions from beginningless time. 『Third, the wisdom of meaning,』 because they know well how to benefit themselves and others. 『Fourth, the wisdom of skillful means,』 because they can increase small roots of goodness to become immeasurable. 『Fifth, the wisdom of discernment,』 because they can observe good and non-good dharmas. 『Sixth, the wisdom of gathering,』 because they gather the giving of dharma and the giving of necessities. 『Seventh, the wisdom of pāramitā,』 because they know well how to accomplish various roots of goodness. 『Eighth, the wisdom of great compassion,』 because they can arise good actions based on the roots of goodness. 『Ninth, the wisdom of teaching and transforming sentient beings,』 because they observe well the appropriate and inappropriate times. 『Tenth, the wisdom of non-attachment to all dharmas,』 because they practice the Middle Way by departing from the two extremes. As the sutra says, 『Good son, these are called the ten kinds of wisdom of the Bodhisattva-Mahasattvas.』 The first ten kinds of wisdom have been explained. Next, the second ten kinds of arising are explained.
The Sutra says: Furthermore, good son, the Bodhisattva-Mahasattvas have ten kinds of arising. What are the ten? First is the arising of body, desiring to purify the bodily karma of all sentient beings. Second is the arising of speech, desiring to purify the verbal karma of all sentient beings. Third is the arising of mind, desiring to purify the mental karma of all sentient beings. Fourth is the inner arising, because they do not falsely discriminate all sentient beings. Fifth is the outer arising, because they act equally towards all sentient beings. Sixth is the arising of wisdom, because they fully possess the pure wisdom of the Buddha. Seventh is the arising of pure lands, in order to show all
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。
論曰：經言「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」者，以為遠離身口意業一切惡行，發大精進故。「四者內發，以化一切眾生令學彼處故」，不虛妄分別一切眾生故者，以不著諸法故。「五者外發，於一切眾生平等行故」者，以遠離憎愛故。「六者智發，以具足佛智清凈故」者，以平等教化一切眾生故。「七者清凈國土發，以示一切佛國土功德莊嚴故」者，以聞慧智不顛倒求法故。「八者教化眾生髮，以知一切煩惱病藥故」者，以於一切法中得自在故。「九者實發，以成就定聚故」者，以如實知心使隨相應說法故。「十者無為智滿足心發」者，以發實法故，不著一切三界故者，以心不著虛妄法故。又實不實心離虛妄取相故，如經「善男子！是名諸菩薩摩訶薩十種發」。已說第二十種發。次說第三十種行。
經曰：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
【現代漢語翻譯】 現代漢語譯本：由於佛國土的功德莊嚴。第八種是教化眾生髮起（教化眾生髮），因為知道一切煩惱的病因和對治之藥。第九種是真實發起（實發），因為成就了定聚。第十種是無為智滿足心發起（無為智滿足心發），因為不執著一切三界。善男子！這被稱為諸菩薩摩訶薩的十種發起。
論曰：經文說『諸菩薩摩訶薩有十種發起。哪十種呢？第一種是身發起（身發），想要一切眾生的身業清凈的緣故。第二種是口發起（口發），想要一切眾生的口業清凈的緣故。第三種是意發起（意發），想要一切眾生的意業清凈的緣故』，這是因為遠離身口意業的一切惡行，發起大精進的緣故。『第四種是內發起（內發），爲了教化一切眾生令他們學習那個地方的緣故』，不虛妄分別一切眾生的緣故，是因為不執著諸法的緣故。『第五種是外發起（外發），對於一切眾生平等行持的緣故』，是因為遠離憎恨和愛戀的緣故。『第六種是智發起（智發），因為具足佛智清凈的緣故』，是因為平等教化一切眾生的緣故。『第七種是清凈國土發起（清凈國土發），爲了顯示一切佛國土的功德莊嚴的緣故』，是因為以聞慧智不顛倒地尋求佛法的緣故。『第八種是教化眾生髮起（教化眾生髮），因為知道一切煩惱病癥的藥方的緣故』，是因為在一切法中得到自在的緣故。『第九種是真實發起（實發），因為成就定聚的緣故』，是因為如實地知道心使隨順相應而說法的緣故。『第十種是無為智滿足心發起（無為智滿足心發）』，是因為發起真實法的緣故，不執著一切三界的緣故，是因為心不執著虛妄法的緣故。』又真實不真實的心遠離虛妄取相的緣故，如經文所說『善男子！這被稱為諸菩薩摩訶薩的十種發起』。已經說了第二十種發起。接下來要說第三十種行。
經曰：複次，善男子！諸菩薩摩訶薩有十種行。哪十種呢？第一種是波羅蜜行（波羅蜜行）；第二種是攝事行（攝事行）；第三種是慧行（慧行）；第四種是方便行（方便行）；第五種是大悲
【English Translation】 English version: Because of the meritorious adornment of the Buddha-lands. The eighth is the arousal of teaching and transforming sentient beings (教化眾生髮, jiào huà zhòng shēng fā), because one knows the causes of all afflictions and the medicine to counteract them. The ninth is the real arousal (實發, shí fā), because one has accomplished the samadhi-group. The tenth is the arousal of the mind of non-active wisdom and satisfaction (無為智滿足心發, wú wéi zhì mǎn zú xīn fā), because one is not attached to all three realms. Good man! These are called the ten kinds of arousal of the Bodhisattva-Mahasattvas.
Treatise says: The sutra says, 'The Bodhisattva-Mahasattvas have ten kinds of arousal. What are the ten? The first is the body arousal (身發, shēn fā), wanting to purify the bodily karma of all sentient beings. The second is the mouth arousal (口發, kǒu fā), wanting to purify the verbal karma of all sentient beings. The third is the mind arousal (意發, yì fā), wanting to purify the mental karma of all sentient beings,' this is because of being far away from all evil deeds of body, speech, and mind, and arousing great diligence. 'The fourth is the inner arousal (內發, nèi fā), in order to transform all sentient beings to learn that place,' not falsely discriminating all sentient beings, is because of not being attached to all dharmas. 'The fifth is the outer arousal (外發, wài fā), practicing equally towards all sentient beings,' is because of being far away from hatred and love. 'The sixth is the wisdom arousal (智發, zhì fā), because of being complete with the pure wisdom of the Buddha,' is because of equally teaching and transforming all sentient beings. 'The seventh is the pure land arousal (清凈國土發, qīng jìng guó tǔ fā), in order to show the meritorious adornment of all Buddha-lands,' is because of seeking the Dharma without inversion with the wisdom of hearing and thought. 'The eighth is the arousal of teaching and transforming sentient beings (教化眾生髮, jiào huà zhòng shēng fā), because one knows the medicine for all afflictions and diseases,' is because of obtaining freedom in all dharmas. 'The ninth is the real arousal (實發, shí fā), because of accomplishing the samadhi-group,' is because of truly knowing the mind and causing it to speak in accordance with it. 'The tenth is the arousal of the mind of non-active wisdom and satisfaction (無為智滿足心發, wú wéi zhì mǎn zú xīn fā),' is because of arousing the real Dharma, not being attached to all three realms, is because the mind is not attached to false dharmas.' Also, the mind of truth and untruth is far away from falsely grasping at appearances, as the sutra says, 'Good man! These are called the ten kinds of arousal of the Bodhisattva-Mahasattvas.' The second ten kinds of arousal have been spoken. Next, the third ten kinds of practice will be spoken.
Sutra says: Furthermore, good man! The Bodhisattva-Mahasattvas have ten kinds of practice. What are the ten? The first is the Pāramitā practice (波羅蜜行, Bō luó mì xíng); the second is the practice of gathering things (攝事行, Shè shì xíng); the third is the wisdom practice (慧行, Huì xíng); the fourth is the expedient practice (方便行, Fāng biàn xíng); the fifth is great compassion
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。
論曰：經言「諸菩薩摩訶薩有十種行。何等為十？一、波羅蜜行」者，以助菩提法滿足故。「二、攝事行」者，以能教化諸眾生故。「三、慧行」者，以如實觀生滅法故。「四、方便行」者，以如實知一切法故。「五、大悲行」者，以心不求證涅槃故。「六、求助慧法行」者，以為得四無畏故。「七、求助智法行」者，以為自然得一切法故。「八、心清凈行」者，以於一切法中無疑惑故。「九、觀諸諦行」者，以入第一義諦故。「十、於一切愛不愛事不貪著行」者，如前所說離憎愛故。如經「善男子！是名諸菩薩摩訶薩十種行」。已說何等智。次說云何證，第四十一種無盡觀示現。
經曰：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。
論曰：經言「諸菩薩摩訶薩有十一種無盡觀。何等為十一？一身無盡觀」者，
【現代漢語翻譯】 現代漢語譯本：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；十是對於一切可愛與不可愛的事物不貪著行。善男子！這被稱為諸菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的十種行。
論曰：經文所說『諸菩薩摩訶薩有十種行。何等為十？一、波羅蜜行（Pāramitā，到達彼岸的修行）』，是因為能幫助菩提法（Bodhi，覺悟）圓滿的緣故。『二、攝事行』，是因為能夠教化眾生的緣故。『三、慧行』，是因為如實地觀察生滅法的緣故。『四、方便行』，是因為如實地知曉一切法的緣故。『五、大悲行』，是因為內心不尋求證得涅槃（Nirvana，寂滅）的緣故。『六、求助慧法行』，是爲了獲得四無畏（catu-vaiśāradya，四種無所畏懼的境界）的緣故。『七、求助智法行』，是爲了自然而然地獲得一切法的緣故。『八、心清凈行』，是因為對於一切法沒有疑惑的緣故。『九、觀諸諦行』，是爲了進入第一義諦（paramārtha-satya，最高的真理）的緣故。『十、於一切愛不愛事不貪著行』，如前面所說，是爲了遠離憎恨和愛慾的緣故。如經文所說『善男子！是名諸菩薩摩訶薩十種行』。已經說了什麼是智。接下來要說如何證得，第四十一種無盡觀的示現。
經曰：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。
論曰：經文所說『諸菩薩摩訶薩有十一種無盡觀。何等為十一？一身無盡觀』，
【English Translation】 English version: Practices: Sixth is the practice of seeking help from wisdom-dharma; seventh is the practice of seeking help from knowledge-dharma; eighth is the practice of purifying the mind; ninth is the practice of contemplating the truths; tenth is the practice of not being attached to all things that are loved or not loved. Good man! These are called the ten practices of the Bodhisattva-Mahāsattvas (great Bodhisattvas).
Commentary: The sutra says, 'The Bodhisattva-Mahāsattvas have ten practices. What are the ten? First, the practice of Pāramitā (perfections, reaching the other shore),' because it helps to fulfill the Dharma of Bodhi (enlightenment). 'Second, the practice of gathering things,' because it can teach and transform all beings. 'Third, the practice of wisdom,' because it truly observes the Dharma of arising and ceasing. 'Fourth, the practice of skillful means,' because it truly knows all Dharmas. 'Fifth, the practice of great compassion,' because the mind does not seek to attain Nirvana (liberation). 'Sixth, the practice of seeking help from wisdom-dharma,' is for obtaining the four fearlessnesses (catu-vaiśāradya). 'Seventh, the practice of seeking help from knowledge-dharma,' is for naturally obtaining all Dharmas. 'Eighth, the practice of purifying the mind,' is because there is no doubt in all Dharmas. 'Ninth, the practice of contemplating the truths,' is for entering the first principle truth (paramārtha-satya). 'Tenth, the practice of not being attached to all things that are loved or not loved,' is, as mentioned before, for being away from hatred and love. As the sutra says, 'Good man! These are called the ten practices of the Bodhisattva-Mahāsattvas.' What is wisdom has already been said. Next, how to attain it will be said, the manifestation of the forty-first inexhaustible contemplation.
Sutra: Furthermore, good man! The Bodhisattva-Mahāsattvas have eleven inexhaustible contemplations. What are the eleven? First is the inexhaustible contemplation of the body; second is the inexhaustible contemplation of things; third is the inexhaustible contemplation of afflictions; fourth is the inexhaustible contemplation of Dharma; fifth is the inexhaustible contemplation of love; sixth is the inexhaustible contemplation of views; seventh is the inexhaustible contemplation of aids to the path; eighth is the inexhaustible contemplation of grasping; ninth is the inexhaustible contemplation of non-attachment; tenth is the inexhaustible contemplation of correspondence; eleventh is the inexhaustible contemplation of the wisdom-nature of the Bodhimaṇḍa (place of enlightenment). Good man! These are called the eleven inexhaustible contemplations of the Bodhisattva-Mahāsattvas.
Commentary: The sutra says, 'The Bodhisattva-Mahāsattvas have eleven inexhaustible contemplations. What are the eleven? First, the inexhaustible contemplation of the body,'
以如實觀聖非聖有為無為身故。「二者事無盡觀」者，以如實觀實不實義故。「三、煩惱無盡觀」者，以如實觀凈染法故。「四、法無盡觀」者，以如實觀上中下一切諸法故。「五、愛無盡觀」者，以如實觀善不善法故。「六、見無盡觀」者，以如實觀顛倒不顛倒見故。「七、助道無盡觀」者，以如實觀種種門修集善根迴向大菩提故。「八、取無盡觀」者，以如實觀無邊眾生界故。「九者不著無盡觀」者，不著義如向所說。「十、相應無盡觀」者，以如實觀是義非義故。「十一、道場智性無盡觀」者，以隨眾生信示現坐道場故。如經「善男子！是名諸菩薩摩訶薩十一種無盡觀」。已說云何證。次說為何義，第五十種對治法示現。
經曰：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
【現代漢語翻譯】 現代漢語譯本：以如實之智慧觀察聖者與非聖者，有為法與無為法之本質。「二者事無盡觀」是指，以如實之智慧觀察真實與不真實之意義。「三、煩惱無盡觀」是指，以如實之智慧觀察清凈與染污之法。「四、法無盡觀」是指，以如實之智慧觀察上、中、下一切諸法。「五、愛無盡觀」是指，以如實之智慧觀察善與不善之法。「六、見無盡觀」是指，以如實之智慧觀察顛倒與不顛倒之見解。「七、助道無盡觀」是指，以如實之智慧觀察種種法門，修集善根並回向于大菩提。「八、取無盡觀」是指，以如實之智慧觀察無邊無際的眾生界。「九者不著無盡觀」是指，不執著的意義如前所述。「十、相應無盡觀」是指，以如實之智慧觀察是義與非義。「十一、道場智性無盡觀」是指，隨順眾生的信念，示現於道場之中。如經文所說：『善男子！這被稱為諸菩薩摩訶薩的十一種無盡觀』。以上已經說明了如何證得。接下來要說明其意義，即第五十種對治法之示現。
經文說：『複次，善男子！諸菩薩摩訶薩有十種對治法。何等為十？一者，對治慳貪之心，以普降佈施之雨故。二者，對治破戒之心，以身、口、意三業清凈故。三者，對治瞋恚之心，以修行清凈的大慈悲心故。四者，對治懈怠之心，以求諸佛法而無疲倦故。五者，對治不善覺觀之心，以得禪定解脫，奮迅自在故。六者，對治愚癡之心，以生起助益決定智慧的方便法故。七者，對治諸煩惱之心，以生起助益菩提道之法故。八者，對治顛倒之道，以積集真實諦的助道之法，生起不顛倒之道故。九者，對治不自在之心，以於法之時與非時皆得自在故。十者，對治有我之相，以觀諸法無我故。善男子！這被稱為諸菩薩摩訶薩的十種對治法。』
【English Translation】 English version: Observe the nature of the holy and unholy, conditioned and unconditioned, with true wisdom. 'The Second, Observation of the Inexhaustible Nature of Things' means observing the meaning of true and untrue with true wisdom. 'The Third, Observation of the Inexhaustible Nature of Afflictions' means observing the pure and defiled dharmas with true wisdom. 'The Fourth, Observation of the Inexhaustible Nature of Dharmas' means observing all dharmas, high, middle, and low, with true wisdom. 'The Fifth, Observation of the Inexhaustible Nature of Love' means observing good and bad dharmas with true wisdom. 'The Sixth, Observation of the Inexhaustible Nature of Views' means observing inverted and non-inverted views with true wisdom. 'The Seventh, Observation of the Inexhaustible Nature of Aiding the Path' means observing various methods, cultivating roots of goodness, and dedicating them to great Bodhi with true wisdom. 'The Eighth, Observation of the Inexhaustible Nature of Grasping' means observing the boundless realm of sentient beings with true wisdom. 'The Ninth, Observation of the Inexhaustible Nature of Non-Attachment' means the meaning of non-attachment is as previously stated. 'The Tenth, Observation of the Inexhaustible Nature of Correspondence' means observing what is meaningful and meaningless with true wisdom. 'The Eleventh, Observation of the Inexhaustible Nature of Wisdom in the Bodhimanda' means manifesting in the Bodhimanda according to the faith of sentient beings. As the sutra says, 'Good man! These are called the eleven kinds of inexhaustible observations of the Bodhisattva-Mahasattvas'. It has been explained how to attain realization. Next, the meaning will be explained, which is the manifestation of the fiftieth kind of antidote.
The sutra says: 'Furthermore, good man! The Bodhisattva-Mahasattvas have ten kinds of antidotes. What are the ten? First, to counteract the mind of stinginess, by raining down the rain of generosity. Second, to counteract the mind of breaking precepts, by purifying the three karmas of body, speech, and mind. Third, to counteract the mind of anger, by cultivating pure great compassion. Fourth, to counteract the mind of laziness, by seeking the Buddha's teachings without weariness. Fifth, to counteract the mind of unwholesome perceptions, by attaining the swift and free liberation of dhyana. Sixth, to counteract the mind of ignorance, by generating expedient methods that aid decisive wisdom. Seventh, to counteract the minds of all afflictions, by generating dharmas that aid the path. Eighth, to counteract the inverted path, by accumulating the aiding dharmas of the true reality, generating the non-inverted path. Ninth, to counteract the mind of non-freedom, by attaining freedom at the right and wrong times for the Dharma. Tenth, to counteract the appearance of self, by observing that all dharmas are without self. Good man! These are called the ten kinds of antidotes of the Bodhisattva-Mahasattvas.'
治法。
論曰：經言「諸菩薩摩訶薩有十種對治法」者，以十波羅蜜清凈故。何等為十？一者檀波羅蜜清凈，如經「對治慳貪心，雨布施雨故」。二者尸波羅蜜清凈，如經「對治破戒心，身口意業三法清凈故」。三者羼提波羅蜜清凈，如經「對治瞋恚心，修行清凈大慈悲故」。四者毗離耶波羅蜜清凈，如經「對治懈怠心，求諸佛法無疲惓故」。五者禪波羅蜜清凈，如經「對治不善覺觀心，得禪定解脫奮迅自在故」。六者般若波羅蜜清凈，如經「對治愚癡心，生助決定慧方便法故」。七者方便波羅蜜清凈，如經「對治諸煩惱心，生助道法故」。八者愿波羅蜜清凈，如經「對治顛倒道，集實諦助道，生不顛倒道故」。九者力波羅蜜清凈，如經「對治不自在心，法時非時得自在故」。十者智波羅蜜清凈，如經「對治有我相，觀諸法無我」故。如經「善男子！是名諸菩薩摩訶薩十種對治法」故。已說為何義。次說何處住，第六十種寂靜地示現。
經曰：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
【現代漢語翻譯】 現代漢語譯本： 對治方法。
論中說：『諸位菩薩摩訶薩有十種對治法』，這是因為十波羅蜜（Dasa-paramita，十種達到彼岸的方法）清凈的緣故。是哪十種呢？第一是檀波羅蜜（Dana-paramita，佈施波羅蜜）清凈，如經文所說：『對治慳貪之心，如雨般降下佈施』。第二是尸波羅蜜（Sila-paramita，持戒波羅蜜）清凈，如經文所說：『對治破戒之心，使身、口、意三業清凈』。第三是羼提波羅蜜（Ksanti-paramita，忍辱波羅蜜）清凈，如經文所說：『對治嗔恚之心，修行清凈的大慈悲』。第四是毗離耶波羅蜜（Virya-paramita，精進波羅蜜）清凈，如經文所說：『對治懈怠之心，尋求諸佛之法沒有疲倦』。第五是禪波羅蜜（Dhyana-paramita，禪定波羅蜜）清凈，如經文所說：『對治不善的覺觀之心，得到禪定解脫，奮迅自在』。第六是般若波羅蜜（Prajna-paramita，智慧波羅蜜）清凈，如經文所說：『對治愚癡之心，生起幫助決定的智慧方便之法』。第七是方便波羅蜜（Upaya-paramita，方便波羅蜜）清凈，如經文所說：『對治各種煩惱之心，生起幫助正道的法』。第八是愿波羅蜜（Pranidhana-paramita，愿波羅蜜）清凈，如經文所說：『對治顛倒的道路，積聚真實的助道之法，生起不顛倒的道路』。第九是力波羅蜜（Bala-paramita，力波羅蜜）清凈，如經文所說：『對治不自在之心，在法與非法之時都能得到自在』。第十是智波羅蜜（Jnana-paramita，智波羅蜜）清凈，如經文所說：『對治有我之相，觀察諸法無我』。如經文所說：『善男子！這名為諸位菩薩摩訶薩的十種對治法』。 已經說了為何義。接下來要說住在何處，第六十種寂靜地示現。
經中說：『再次，善男子！諸位菩薩摩訶薩有十種寂靜地。』是哪十種呢？第一是身寂靜，因為遠離了三種身體的不善業。第二是口寂靜，因為清凈了四種口業。第三是心寂靜，因為遠離了三種意惡行。第四是內寂靜，因為不執著自身。第五是外境界寂靜，因為不執著一切法。第六是智功德寂靜，因為不執著道。第七是殊勝寂靜
【English Translation】 English version: Methods of Treatment.
The treatise states: 'The Bodhisattva-Mahasattvas have ten methods of treatment,' which is due to the purity of the Ten Paramitas (Dasa-paramita, Ten perfections). What are the ten? First is Dana-paramita (Charity/Giving), as the sutra says: 'Treating the mind of stinginess, raining down the rain of generosity.' Second is Sila-paramita (Morality/Discipline), as the sutra says: 'Treating the mind of breaking precepts, purifying the three karmas of body, speech, and mind.' Third is Ksanti-paramita (Patience), as the sutra says: 'Treating the mind of anger, cultivating pure great compassion.' Fourth is Virya-paramita (Effort/Energy), as the sutra says: 'Treating the mind of laziness, seeking the Buddhadharma without fatigue.' Fifth is Dhyana-paramita (Meditation), as the sutra says: 'Treating the mind of unwholesome perceptions, attaining meditative liberation, swift and free.' Sixth is Prajna-paramita (Wisdom), as the sutra says: 'Treating the mind of ignorance, generating the expedient means of decisive wisdom.' Seventh is Upaya-paramita (Skillful Means), as the sutra says: 'Treating the minds of all afflictions, generating the Dharma that aids the path.' Eighth is Pranidhana-paramita (Vow), as the sutra says: 'Treating the inverted path, accumulating the true aids to the path, generating the non-inverted path.' Ninth is Bala-paramita (Strength/Power), as the sutra says: 'Treating the unfree mind, attaining freedom in lawful and unlawful times.' Tenth is Jnana-paramita (Knowledge/Wisdom), as the sutra says: 'Treating the notion of self, observing that all dharmas are without self.' As the sutra says: 'Good man! These are called the ten methods of treatment of the Bodhisattva-Mahasattvas.' It has been said what the meaning is. Next, it will be said where they reside, the sixtieth kind of quietude is shown.
The sutra says: 'Furthermore, good man! The Bodhisattva-Mahasattvas have ten kinds of quietude.' What are the ten? First is the quietude of body, because it is apart from the three unwholesome actions of the body. Second is the quietude of speech, because it purifies the four kinds of speech karma. Third is the quietude of mind, because it is apart from the three evil actions of the mind. Fourth is the inner quietude, because it is not attached to oneself. Fifth is the quietude of external realms, because it is not attached to all dharmas. Sixth is the quietude of wisdom and merit, because it is not attached to the path. Seventh is the supreme quietude
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！是名諸菩薩摩訶薩十種寂靜地。
論曰：經言「諸菩薩摩訶薩有十種寂靜地。何等為十？一者身寂靜，以離三種身不善業道故。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」者，以三種戒善清凈故。「四者內寂靜，以不著自身故」者，以離邪我見故。「五者外境界寂靜，以不著一切法故」者，以離常無常法故。「六者智功德寂靜，以不著道故」者，以不著有物無物故。「七者勝寂靜，以如實觀聖地故」者，以不見聲聞辟支佛地，如實觀察諸佛菩薩聖地故。「八者未來際寂靜，以彼岸慧助行故」者，以遠離一切虛妄取相故。「九者所行世事寂靜，以不誑一切眾生故」者，以如實知世諦第一義諦，不顛倒說法故。「十者不惜身心寂靜，以大慈悲心教化一切眾生故」者，以為教化眾生，一切處生不疲倦故。如經「善男子！是名諸菩薩摩訶薩十種寂靜地」。已說證法界。自此已下，次說諸菩薩摩訶薩隨順如實修行義。
經曰：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？
【現代漢語翻譯】 現代漢語譯本 靜，是因為如實觀察聖地的緣故。第八種是未來際的寂靜，因為以到達彼岸的智慧輔助修行的緣故。第九種是所行世事的寂靜，因為不欺騙一切眾生的緣故。第十種是不吝惜身心的寂靜，因為以大慈悲心教化一切眾生的緣故。善男子！這被稱為諸位菩薩摩訶薩的十種寂靜地。
論中說：『經文說諸位菩薩摩訶薩有十種寂靜地。哪十種呢？第一種是身寂靜，因為遠離三種身體的不善業道的緣故。第二種是口寂靜，因為清凈四種口業的緣故。第三種是心寂靜，因為遠離三種意惡行的緣故』，這是因為三種戒律的善行清凈的緣故。『第四種是內寂靜，因為不執著自身』，這是因為遠離邪惡的我見的緣故。『第五種是外境界寂靜，因為不執著一切法』，這是因為遠離常與無常之法的緣故。『第六種是智功德寂靜，因為不執著道』，這是因為不執著有物與無物的緣故。『第七種是勝寂靜，因為如實觀察聖地』，這是因為不見聲聞（Śrāvaka，聽聞佛法而悟道的修行者）辟支佛（Pratyekabuddha，無師自悟的修行者）之地，如實觀察諸佛菩薩聖地的緣故。『第八種是未來際寂靜，因為以到達彼岸的智慧輔助修行的緣故』，這是因為遠離一切虛妄取相的緣故。『第九種是所行世事寂靜，因為不欺騙一切眾生的緣故』，這是因為如實知道世俗諦和第一義諦，不顛倒說法的緣故。『第十種是不吝惜身心寂靜，因為以大慈悲心教化一切眾生的緣故』，這是因為爲了教化眾生，在一切處出生都不疲倦的緣故。如經文所說『善男子！這被稱為諸位菩薩摩訶薩的十種寂靜地』。以上已經說了證法界。從這裡開始，接下來講述諸位菩薩摩訶薩隨順如實修行的意義。
經文說：『再者，善男子！諸位菩薩摩訶薩如實修行才能得到菩提（bodhi，覺悟），不如實修行不能得到菩提。善男子！什麼叫做諸位菩薩摩訶薩如實修行呢？』
【English Translation】 English version Stillness arises from observing the sacred grounds as they truly are. The eighth is the stillness of the future, because the wisdom of the other shore aids in practice. The ninth is the stillness of worldly affairs, because one does not deceive any sentient beings. The tenth is the stillness of not sparing body and mind, because one teaches and transforms all sentient beings with great compassion. Good man! These are called the ten grounds of stillness of the Bodhisattva-Mahāsattvas.
The treatise says: 'The sutra says that the Bodhisattva-Mahāsattvas have ten kinds of stillness. What are the ten? The first is the stillness of body, because one is free from the three unwholesome karmic paths of the body. The second is the stillness of speech, because one purifies the four kinds of verbal karma. The third is the stillness of mind, because one is free from the three evil deeds of the mind,' this is because the goodness of the three precepts is pure. 'The fourth is inner stillness, because one is not attached to oneself,' this is because one is free from the false view of self. 'The fifth is the stillness of external realms, because one is not attached to all dharmas,' this is because one is free from the dharmas of permanence and impermanence. 'The sixth is the stillness of wisdom and merit, because one is not attached to the path,' this is because one is not attached to existence or non-existence. 'The seventh is supreme stillness, because one observes the sacred grounds as they truly are,' this is because one does not see the grounds of the Śrāvakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (solitary Buddhas who attain enlightenment without a teacher), but observes the sacred grounds of all Buddhas and Bodhisattvas as they truly are. 'The eighth is the stillness of the future, because the wisdom of the other shore aids in practice,' this is because one is free from all false appearances. 'The ninth is the stillness of worldly affairs, because one does not deceive any sentient beings,' this is because one truly knows the conventional truth and the ultimate truth, and does not teach in a distorted way. 'The tenth is the stillness of not sparing body and mind, because one teaches and transforms all sentient beings with great compassion,' this is because one is not weary of being born in all places in order to teach and transform sentient beings. As the sutra says, 'Good man! These are called the ten grounds of stillness of the Bodhisattva-Mahāsattvas.' The realization of the Dharma-realm has been discussed above. From here onwards, the meaning of the Bodhisattva-Mahāsattvas' practice in accordance with reality will be discussed.
The sutra says: 'Furthermore, good man! The Bodhisattva-Mahāsattvas attain bodhi (enlightenment) through practicing in accordance with reality, and do not attain bodhi through not practicing in accordance with reality. Good man! What is called the Bodhisattva-Mahāsattvas' practice in accordance with reality?'
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。
論曰：經言「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
【現代漢語翻譯】 現代漢語譯本 善男子！如實修行的人，是因為能夠按照所說的去做。不如實修行的人，只是口頭上說說，不能真正按照所說的去做。 再者，善男子！諸位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）還有兩種如實修行。是哪兩種呢？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。是哪兩種呢？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。是哪兩種呢？一是有功用智如實修行；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。是哪兩種呢？一是善於瞭解和分別各個菩薩地的如實修行；二是善於瞭解各個菩薩地之間沒有差別，並運用方便法門的如實修行。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。是哪兩種呢？一是遠離各個菩薩地的過失的如實修行；二是善於瞭解各個菩薩地之間的轉化，並運用方便法門的如實修行。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。是哪兩種呢？一是能夠宣說聲聞（Śrāvaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，緣覺佛）地的如實修行；二是善於瞭解證得佛菩提（Buddha-bodhi，佛的智慧）不退轉的方便法門的如實修行。善男子！這叫做諸位菩薩摩訶薩的兩種如實修行。 論中說：經文說『再者，善男子！諸位菩薩摩訶薩，如實修行才能證得菩提（Bodhi，覺悟），不如實修行不能證得菩提。善男子！什麼叫做』
【English Translation】 English version Good man! Those who practice truthfully do so because they can act according to what is said. Those who do not practice truthfully only speak but cannot truly act according to what is said. Furthermore, good man! The Bodhisattva-mahāsattvas (great Bodhisattvas) also have two kinds of truthful practice. What are the two? The first is the path of truthful practice with wisdom; the second is the path of truthful practice with severance. Good man! These are called the two kinds of truthful practice of the Bodhisattva-mahāsattvas. Furthermore, good man! The Bodhisattva-mahāsattvas also have two kinds of truthful practice. What are the two? The first is the truthful practice of subduing oneself; the second is the truthful practice of teaching and transforming sentient beings. Good man! These are called the two kinds of truthful practice of the Bodhisattva-mahāsattvas. Furthermore, good man! The Bodhisattva-mahāsattvas also have two kinds of truthful practice. What are the two? The first is the truthful practice with effortful wisdom; the second is the truthful practice with effortless wisdom. Good man! These are called the two kinds of truthful practice of the Bodhisattva-mahāsattvas. Furthermore, good man! The Bodhisattva-mahāsattvas also have two kinds of truthful practice. What are the two? The first is the truthful practice of skillfully knowing and distinguishing the various Bhumis (stages of a Bodhisattva's path); the second is the truthful practice of skillfully knowing that there is no difference between the various Bhumis and using skillful means. Good man! These are called the two kinds of truthful practice of the Bodhisattva-mahāsattvas. Furthermore, good man! The Bodhisattva-mahāsattvas also have two kinds of truthful practice. What are the two? The first is the truthful practice of being free from the faults of the various Bhumis; the second is the truthful practice of skillfully knowing the transformation between the various Bhumis and using skillful means. Good man! These are called the two kinds of truthful practice of the Bodhisattva-mahāsattvas. Furthermore, good man! The Bodhisattva-mahāsattvas also have two kinds of truthful practice. What are the two? The first is the truthful practice of being able to speak about the Śrāvaka (hearer) and Pratyekabuddha (solitary Buddha) Bhumis; the second is the truthful practice of skillfully knowing the skillful means of non-retrogression in attaining Buddha-bodhi (Buddha's enlightenment). Good man! These are called the two kinds of truthful practice of the Bodhisattva-mahāsattvas. The treatise says: The sutra says, 'Furthermore, good man! The Bodhisattva-mahāsattvas attain Bodhi (enlightenment) through truthful practice, and do not attain Bodhi through untruthful practice. Good man! What is called'
為諸菩薩摩訶薩如實修行？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」者，以如所說如是修行，以不違先言故。又經言「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」者，以如實知證聲聞辟支佛智，而不取彼處以為究竟故。又經言「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」者，以自取妙道如實修行故。「二者教化眾生如實修行」者，以化餘眾生令入正道如實說法故。如經「善男子！是名諸菩薩摩訶薩二種如實修行」故。又經言「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」者，以作心行菩薩行功用智故。「二者無功用行智如實修行」者，菩薩于修道中住，以無作心行菩薩行無功用行智故。如經「善男子是名諸菩薩摩訶薩二種如實修行」故。又經言「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」者，以善智慧方便故。「二者善知諸地無差別方便如實修行」者，以入一相故。如經「善男子！是名諸菩薩摩訶薩二種如實修行」故。又經言「複次善男子！諸菩薩摩訶薩復有二種如實修行
【現代漢語翻譯】 現代漢語譯本： 如何為諸菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）如實修行？如實修行者，是因為他們能夠按照所說的去做；不如實修行者，只是口頭上說說，不能真正地按照所說的去做。』以如所說如是修行，以不違先言故』的意思是，按照所說的去做，不違背之前的承諾。 經中又說：『再者，善男子！諸菩薩摩訶薩又有兩種如實修行。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！這叫做諸菩薩摩訶薩的兩種如實修行。』意思是，如實地知曉並證得聲聞（Śrāvaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，緣覺）的智慧，但不將這些境界視為最終的歸宿。 經中又說：『再者，善男子！諸菩薩摩訶薩又有兩種如實修行。哪兩種呢？一是調伏自身如實修行』，意思是，自己選取妙道並如實地修行。『二是教化眾生如實修行』，意思是，教化其他眾生進入正道，如實地說法。如經中所說：『善男子！這叫做諸菩薩摩訶薩的兩種如實修行。』 經中又說：『再者，善男子！諸菩薩摩訶薩又有兩種如實修行。哪兩種呢？一是功用智如實修行』，意思是，以作意和行動來實踐菩薩行，運用功用智。『二是無功用行智如實修行』，菩薩在修道中安住，以無作意和行動來實踐菩薩行，運用無功用行智。如經中所說：『善男子！這叫做諸菩薩摩訶薩的兩種如實修行。』 經中又說：『再者，善男子！諸菩薩摩訶薩又有兩種如實修行。哪兩種呢？一是善於瞭解和分別諸地如實修行』，意思是，運用善巧的智慧和方便。『二是善於瞭解諸地沒有差別方便如實修行』，意思是，進入一相。如經中所說：『善男子！這叫做諸菩薩摩訶薩的兩種如實修行。』 經中又說：『再者，善男子！諸菩薩摩訶薩又有兩種如實修行
【English Translation】 English version: How do the Bodhisattva-mahāsattvas (great Bodhisattvas) truly practice? Those who truly practice are able to act according to what is said; those who do not truly practice only speak but cannot truly practice according to what is said. 『Practicing as it is said, not contradicting previous words』 means to act according to what is said, not violating previous promises. Furthermore, the sutra says: 『Moreover, good man! The Bodhisattva-mahāsattvas have two more kinds of true practice. What are the two? One is the true practice of the path of wisdom; the other is the true practice of the path of cutting off afflictions. Good man! These are called the two kinds of true practice of the Bodhisattva-mahāsattvas.』 This means to truly know and realize the wisdom of the Śrāvakas (listeners who attain enlightenment) and Pratyekabuddhas (solitary Buddhas), but not to regard these states as the ultimate destination. Furthermore, the sutra says: 『Moreover, good man! The Bodhisattva-mahāsattvas have two more kinds of true practice. What are the two? One is the true practice of taming oneself,』 meaning to choose the wonderful path and truly practice it oneself. 『The other is the true practice of teaching sentient beings,』 meaning to teach other sentient beings to enter the right path and truly expound the Dharma. As the sutra says: 『Good man! These are called the two kinds of true practice of the Bodhisattva-mahāsattvas.』 Furthermore, the sutra says: 『Moreover, good man! The Bodhisattva-mahāsattvas have two more kinds of true practice. What are the two? One is the true practice of functional wisdom,』 meaning to practice the Bodhisattva path with intention and action, using functional wisdom. 『The other is the true practice of non-functional wisdom,』 the Bodhisattva abides in the practice of the path, practicing the Bodhisattva path with no intention or action, using non-functional wisdom. As the sutra says: 『Good man! These are called the two kinds of true practice of the Bodhisattva-mahāsattvas.』 Furthermore, the sutra says: 『Moreover, good man! The Bodhisattva-mahāsattvas have two more kinds of true practice. What are the two? One is the true practice of skillfully knowing and distinguishing the various grounds,』 meaning to use skillful wisdom and means. 『The other is the true practice of skillfully knowing that the various grounds have no difference,』 meaning to enter into one aspect. As the sutra says: 『Good man! These are called the two kinds of true practice of the Bodhisattva-mahāsattvas.』 Furthermore, the sutra says: 『Moreover, good man! The Bodhisattva-mahāsattvas have two more kinds of true practice
。何等為二？一者離諸地過如實修行」者，以離二邊故。「二者善知地地轉方便如實修行」者，以修行善法不休息精進故。如經「善男子！是名諸菩薩摩訶薩二種如實修行」故。又經言「複次善男子！諸菩薩摩訶薩復有二種如實修行。何等為二？一者能說聲聞辟支佛地如實修行」者，以善學一切法故。「二者善知佛菩提不退轉方便如實修行」者，以證真如法如實知修行方便故。如經「善男子！是名諸菩薩摩訶薩二種如實修行」。
經曰：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。
論曰：修行四種勝因，成就四種勝果及余，如實修行故。彼勝果者，諸如來智，於一念中知三世事皆相應故。
經曰：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。
論曰：善哉者，以不顛倒說法故，隨順如來所說法故。
經曰：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。
論曰：有三種義是故歡喜。何等為三？一、說者清凈，以于諸法得自在故；二、所
【現代漢語翻譯】 現代漢語譯本：什麼是兩種如實修行？一是『遠離諸地過失如實修行』，因為遠離了兩種極端。二是『善於瞭解地與地之間的轉變方便，如實修行』，因為修行善法不休息，精進不懈。正如經文所說：『善男子！這被稱為諸菩薩摩訶薩的兩種如實修行。』 經文又說：『再次，善男子！諸菩薩摩訶薩還有兩種如實修行。什麼是兩種？一是『能夠講述聲聞（Śrāvakayāna，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自覺悟者）的境界，如實修行』，因為善於學習一切法。二是『善於瞭解佛菩提（Buddha-bodhi，佛的智慧）不退轉的方便，如實修行』，因為證悟了真如法，如實地瞭解修行的方便。』正如經文所說：『善男子！這被稱為諸菩薩摩訶薩的兩種如實修行。』 經文說：善男子！諸菩薩摩訶薩有如此等等無量無邊的如實修行。諸菩薩摩訶薩應當這樣學習，這樣如實修行。諸菩薩摩訶薩如果能夠這樣如實修行，很快就能獲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。 論中說：修行四種殊勝的因，成就四種殊勝的果以及其他，這是如實修行的結果。這些殊勝的果，就是諸如來的智慧，在一念之中瞭解三世的事情，都能相應。 經文說：當時，佛讚歎文殊師利（Mañjuśrī）法王子說：『善哉善哉！文殊師利！你現在能夠很好地為諸菩薩摩訶薩講述本業道。確實如你所說。』 論中說：『善哉』，是因為說法沒有顛倒，隨順如來所說的法。 經文說：在宣說此法時，一萬菩薩獲得了無生法忍（anutpāda-dharma-kṣānti，對諸法不生不滅的體悟）。文殊師利法王子等，一切世間的天、人、阿修羅（Asura）等，聽聞佛所說，都非常歡喜，信受奉行。 論中說：有三種意義，所以歡喜。什麼是三種？一是說法者清凈，因為對於諸法獲得了自在；二是所
【English Translation】 English version: What are the two kinds of true practice? First, 『to truly practice by being apart from the faults of all grounds (bhūmi)』 because of being apart from the two extremes. Second, 『to truly practice by being skilled in knowing the expedient means of the transformation of ground after ground』 because of practicing good dharmas without rest, with diligence. As the sutra says, 『Good son! These are called the two kinds of true practice of the Bodhisattva-Mahāsattvas.』 The sutra also says, 『Furthermore, good son! The Bodhisattva-Mahāsattvas also have two kinds of true practice. What are the two? First, 『to be able to speak of the grounds of the Śrāvakayāna (Disciples who practice by hearing the Buddha's teachings) and Pratyekabuddha (Solitary Buddhas), truly practicing』 because of being skilled in learning all dharmas. Second, 『to be skilled in knowing the expedient means of non-retrogression from Buddha-bodhi (Buddha's wisdom), truly practicing』 because of realizing the suchness of dharma, truly knowing the expedient means of practice.』 As the sutra says, 『Good son! These are called the two kinds of true practice of the Bodhisattva-Mahāsattvas.』 The sutra says: Good son! The Bodhisattva-Mahāsattvas have such immeasurable and boundless true practices. The Bodhisattva-Mahāsattvas should learn in this way, and truly practice in this way. If the Bodhisattva-Mahāsattvas are able to truly practice in this way, they will quickly attain Anuttarā-samyak-saṃbodhi (Unsurpassed Complete Enlightenment) and will not find it difficult. The treatise says: Practicing the four kinds of superior causes, accomplishing the four kinds of superior results and others, is the result of true practice. These superior results are the wisdom of the Tathāgatas, knowing the affairs of the three times in a single thought, all in accordance. The sutra says: At that time, the Buddha praised the Dharma Prince Mañjuśrī (Mañjuśrī), saying: 『Excellent, excellent! Mañjuśrī! You are now able to speak well of the path of fundamental karma for the Bodhisattva-Mahāsattvas. It is indeed as you say.』 The treatise says: 『Excellent』 because the teaching is not inverted, and it accords with the dharma spoken by the Tathāgata. The sutra says: When this dharma was spoken, ten thousand Bodhisattvas attained the kṣānti (acceptance) of the non-arising of dharmas (anutpāda-dharma-kṣānti). The Dharma Prince Mañjuśrī and all the beings of the world, including gods, humans, Asuras (Asura), and others, hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it. The treatise says: There are three meanings, therefore, they were delighted. What are the three? First, the speaker is pure because he has attained freedom with regard to all dharmas; second, what is
說法清凈，以如實證知清凈法體故；三、依所說法得果清凈，以得凈妙境界故。如經「皆大歡喜，信受奉行」故。
文殊師利菩薩問菩提經論卷下
【現代漢語翻譯】 現代漢語譯本： 說法清凈，因為如實證知清凈法體； 三、依所說法得果清凈，因為得到清凈微妙的境界。 如經中所說『皆大歡喜，信受奉行』。
《文殊師利菩薩問菩提經論》卷下
【English Translation】 English version: The purity of teaching arises from truly realizing the pure nature of the Dharma; Thirdly, the purity of the fruit obtained from the teachings arises from attaining a pure and wondrous state. As stated in the sutra, 'All were greatly delighted, believed, and practiced accordingly.'
Manjushri Bodhisattva's Inquiry on Bodhi Sutra Treatise, Volume 2