English
English version: What are the ten things? First, to protect all people in the ten directions; second, to make all people in the ten directions good; third, to think of the safety of the lives of all people in the ten directions; fourth, to love all people in the ten directions; fifth, to have compassion for all people in the ten directions; sixth, to teach all people in the ten directions not to do evil; seventh, to guide all people in the ten directions onto the Bodhisattva path; eighth, to purify all people in the ten directions; ninth, to liberate all people in the ten directions; tenth, to enable all people in the ten directions to escape suffering and enter Nirvana (般泥洹, a transliteration of Nirvana). The people of the ten directions are uncountable, cannot be numbered, cannot be discussed, cannot be measured, cannot be quantified, and cannot be described in words. What are the people of the ten directions? All the people of the ten directions are like empty space, they do not belong to me, they are not owned by anyone, they are all the same, there is nothing special about them. Why is this? Because there is no attachment in the heart. Six, what is the Dharma dwelling of an Agisamapanna Bodhisattva (阿耆三般, refers to a certain state of Bodhisattva)? There are ten laws of deep compassion. What are these ten laws? First, when speaking of the good and evil of the Buddha, there is no differentiation in the heart; second, when speaking of the Dharma as good or evil, there is no differentiation in the heart; third, when speaking of a Bodhisattva as good or evil, there is no differentiation in the heart; fourth, when those seeking the Bodhisattva path discuss good and evil with each other, there is no differentiation in the heart; fifth, when some say there are many people in the ten directions and others say there are few, there is no differentiation in the heart; sixth, when all people in the ten directions discuss good and evil with each other, there is no differentiation in the heart; seventh, when some say the people of the ten directions are easy to liberate and others say they are difficult to liberate, there is no differentiation in the heart; eighth, when speaking of the Dharma as much or little, there is no differentiation in the heart; ninth, when speaking of the Dharma as corrupt or not corrupt, there is no differentiation in the heart; tenth, whether there is a place for the Dharma or not, there is no differentiation in the heart. This Bodhisattva should learn these laws without any attachment. There are also ten things. What are these ten things? First, all dharmas (诸法, refers to all things and phenomena) have no fixed place; second, all dharmas have no place that can be seen; third, learning all dharmas is like a transformation; fourth, all dharmas are empty. --------------------------------------------------------------------------------
Chinese
，五者、诸法若干种虚空，六者、诸法无有挂碍极虚空处，七者、诸法譬若幻所化，八者、诸法譬梦中所有，九者、诸法不可计，十者诸法无所有不可得视。所以者何？益深入佛法中无有能胜者。 “七、阿惟越致菩萨者何等法住？菩萨闻十事坚住。何等为十事？一者、有佛无佛不动还，二者、言有法无法不动还，三者、有菩萨、无菩萨不动还，四者、有求菩萨道者、无有求菩萨道者不动还，五者、持是法得、持是法不得不动还，六者、有诸过去佛、无诸过去佛不动还，七者、有诸当来佛、无诸当来佛不动还，八者、有诸现在佛、无诸现在佛不动还，九者、佛智慧尽、佛智慧不尽不动还，十者、过去世事、当来世事、今现在世事乎若干种、乎一种，心终不复动还。 “是菩萨当教令学此十事。何等为十？一者、向一慧入若干慧，二者、持若干慧入一慧，三者、一慧入若干事，四者、从若干事入一慧，五者、持十方人处虚空，六者、持虚空皆入十方人，七者、持思想入不动摇，八者、持不动摇入思想中，九者、持虚空入想中，十者、持想入虚空中。所以者何？诸功德法悉入中，用是故不复动。 “八、鸠摩罗浮童男菩萨者为何等法住？菩萨于十事中住。何等十？一者、身所行、口所言、心所念悉净洁 现代汉语译本 第五，诸法如同多种虚空；第六，诸法无有障碍，处于极虚空之处；第七，诸法如同幻术所化；第八，诸法如同梦中所见；第九，诸法不可计数；第十，诸法无所有，不可得见。这是为什么呢？因为深入佛法之中，没有任何事物可以胜过它。 ‘第七，阿惟越致（Avivartika，不退转）菩萨以何种法安住？菩萨听闻十件事而坚定安住。哪十件事呢？第一，有佛或无佛，心不退转；第二，说有法或无法，心不退转；第三，有菩萨或无菩萨，心不退转；第四，有求菩萨道者或无求菩萨道者，心不退转；第五，持此法得或持此法不得，心不退转；第六，有过去诸佛或无过去诸佛，心不退转；第七，有未来诸佛或无未来诸佛，心不退转；第八，有现在诸佛或无现在诸佛，心不退转；第九，佛的智慧穷尽或佛的智慧不穷尽，心不退转；第十，过去世的事、未来世的事、现在世的事，无论是多种还是单一，心终究不再退转。 ‘这位菩萨应当教导他人学习这十件事。哪十件呢？第一，从一慧进入多种慧；第二，持多种慧进入一慧；第三，一慧进入多种事；第四，从多种事进入一慧；第五，将十方人置于虚空之中；第六，将虚空全部纳入十方人之中；第七，将思想置于不动摇之中；第八，将不动摇置于思想之中；第九，将虚空置于思想之中；第十，将思想置于虚空之中。这是为什么呢？因为一切功德法都包含在其中，因此不再动摇。 ‘第八，鸠摩罗浮（Kumārabūta，童子）菩萨以何种法安住？菩萨安住于十件事中。哪十件呢？第一，身所行、口所言、心所念都清净洁白。
English
English version Fifth, all dharmas are like various kinds of emptiness; sixth, all dharmas are without obstruction, existing in the place of ultimate emptiness; seventh, all dharmas are like illusions created by magic; eighth, all dharmas are like what is seen in a dream; ninth, all dharmas are uncountable; tenth, all dharmas are without any substance, and cannot be perceived. Why is this so? Because when one deeply enters the Buddha's teachings, there is nothing that can surpass it. 'Seventh, in what dharma does an Avivartika (non-regressing) Bodhisattva abide? A Bodhisattva abides firmly upon hearing ten things. What are these ten things? First, whether there is a Buddha or not, the mind does not regress; second, whether it is said there is dharma or no dharma, the mind does not regress; third, whether there is a Bodhisattva or not, the mind does not regress; fourth, whether there are those who seek the Bodhisattva path or not, the mind does not regress; fifth, whether holding this dharma is attainable or not, the mind does not regress; sixth, whether there are past Buddhas or not, the mind does not regress; seventh, whether there are future Buddhas or not, the mind does not regress; eighth, whether there are present Buddhas or not, the mind does not regress; ninth, whether the Buddha's wisdom is exhausted or not, the mind does not regress; tenth, whether the affairs of the past, future, or present are many or one, the mind ultimately does not regress. 'This Bodhisattva should teach others to learn these ten things. What are these ten things? First, from one wisdom, enter into various wisdoms; second, holding various wisdoms, enter into one wisdom; third, one wisdom enters into various matters; fourth, from various matters, enter into one wisdom; fifth, place the people of the ten directions in emptiness; sixth, include all of emptiness within the people of the ten directions; seventh, place thoughts in non-movement; eighth, place non-movement within thoughts; ninth, place emptiness within thoughts; tenth, place thoughts within emptiness. Why is this so? Because all meritorious dharmas are contained within them, therefore one no longer moves. 'Eighth, in what dharma does a Kumarabuta (youthful) Bodhisattva abide? A Bodhisattva abides in ten things. What are these ten? First, the actions of the body, the words of the mouth, and the thoughts of the mind are all pure and immaculate.' --------------------------------------------------------------------------------
Chinese
，二者、无有能得长短者，三者、心一反念在欲生何所，四者、十方人知谁慈心者，五者、十方人所信用悉知，六者、十方人若干种悉知，七者、十方人所作为悉知，八者、诸刹土成败悉知，九者、神足念飞在所到，十者、诸法清净学。 “是菩萨当复学十事。何等为十事？一者、当学知诸佛刹佛刹，二者、当学感动诸佛刹，三者、当学自在所作威神，四者、当学视诸佛刹，五者、当学从一佛刹复至一佛刹，六者、当学往到无央数佛刹，七者、当学知无央数法在所问，八者、当学变化譬如幻自在所作，九者、当学佛音声响，十者、当学一反念。供养无央佛所即悉遍至到。所以者何？入于一法中多所遣。 “九、者渝阿罗阇菩萨者何等法住？菩萨用十事得。何等为十事？一者、诸十方人所出生悉知，二者、十方人所系恩爱悉知，三者、十方人所念本末所从来悉知，四者、十方人所作为宿命善恶所趣向悉知，五者、若干种诸法悉知，六者、十方人所念若干种变化悉知，七者、诸佛刹坏败善恶悉知，八者、过去当来今现在无央数世事悉知，九者、十方人等不等悉知，十者、教授十方人说虚空法悉知是。 “菩萨复有十处当学知。何等为十处？一者、佛法宫当学，二者、造佛法宫当学，三者、佛宫中所有当 现代汉语译本 ‘第二，没有能够得到长短概念的；第三，心中一念反思，欲望会产生什么；第四，十方世界的人们知道谁是慈悲的；第五，十方世界的人们所信任的都知晓；第六，十方世界的人们有多少种类都知晓；第七，十方世界的人们所做的事情都知晓；第八，各个佛土的成败都知晓；第九，以神足通的念力，飞到任何地方；第十，学习诸法的清净。’ ‘这位菩萨应当再学习十件事。哪十件事呢？第一，应当学习了解各个佛刹（Buddha-kṣetra，佛的国土）；第二，应当学习感动各个佛刹；第三，应当学习自在地运用神通；第四，应当学习观察各个佛刹；第五，应当学习从一个佛刹到达另一个佛刹；第六，应当学习前往无数的佛刹；第七，应当学习了解无数的法，无论在何处被问到；第八，应当学习变化，如同幻术般自在地运用；第九，应当学习佛的声音和响声；第十，应当学习一念之间，供养无数的佛，立即普遍到达。这是为什么呢？因为进入一个法中，就能遣除许多。’ ‘第九，渝阿罗阇（Yu-aroha，菩萨名）菩萨以什么法安住？菩萨通过十件事获得。哪十件事呢？第一，十方世界的人们所出生的都知晓；第二，十方世界的人们所系的恩爱都知晓；第三，十方世界的人们所念的本末和由来都知晓；第四，十方世界的人们所做的宿命善恶和所趋向都知晓；第五，有多少种诸法都知晓；第六，十方世界的人们所念的多少种变化都知晓；第七，各个佛刹的坏败和善恶都知晓；第八，过去、未来、现在无数世的事情都知晓；第九，十方世界的人们是否平等都知晓；第十，教导十方世界的人们说虚空法都知晓。’ ‘菩萨还有十个地方应当学习了解。哪十个地方呢？第一，应当学习佛法宫；第二，应当学习建造佛法宫；第三，应当学习佛宫中所有的一切；’
English
English version 'Secondly, there is no ability to grasp the concept of length or shortness; thirdly, when the mind reflects on itself, what will desire produce; fourthly, the people of the ten directions know who is compassionate; fifthly, what the people of the ten directions trust is all known; sixthly, how many kinds of people there are in the ten directions is all known; seventhly, what the people of the ten directions do is all known; eighthly, the success and failure of all Buddha-lands are known; ninthly, with the power of spiritual feet, one can fly to any place; tenthly, one learns the purity of all dharmas.' 'This Bodhisattva should further learn ten things. What are the ten things? First, one should learn to know all the Buddha-kṣetras (Buddha-lands); second, one should learn to move all the Buddha-kṣetras; third, one should learn to freely use supernatural powers; fourth, one should learn to observe all the Buddha-kṣetras; fifth, one should learn to go from one Buddha-kṣetra to another; sixth, one should learn to go to countless Buddha-kṣetras; seventh, one should learn to know countless dharmas, wherever they are asked about; eighth, one should learn to transform, like an illusion, freely using them; ninth, one should learn the sound and resonance of the Buddha; tenth, one should learn that in a single thought, offering to countless Buddhas, one immediately reaches everywhere. Why is this? Because by entering one dharma, many are eliminated.' 'Ninth, what dharma does the Bodhisattva Yu-aroha (a Bodhisattva's name) abide in? A Bodhisattva obtains it through ten things. What are the ten things? First, what the people of the ten directions are born into is all known; second, the love and affection that the people of the ten directions are bound by is all known; third, the origin and end of what the people of the ten directions think about is all known; fourth, the past lives' good and evil deeds and the direction that the people of the ten directions are going towards is all known; fifth, how many kinds of dharmas there are is all known; sixth, how many kinds of transformations the people of the ten directions think about is all known; seventh, the destruction and success, good and evil of all Buddha-lands are all known; eighth, the countless past, future, and present events are all known; ninth, whether the people of the ten directions are equal or not is all known; tenth, teaching the people of the ten directions about the dharma of emptiness is all known.' 'A Bodhisattva also has ten places where they should learn to understand. What are the ten places? First, one should learn about the Dharma Palace of the Buddha; second, one should learn to build the Dharma Palace of the Buddha; third, one should learn about everything within the Buddha's Palace;' --------------------------------------------------------------------------------