English
English version Therefore, the fifth is outward manifestation, to enable sentient beings to abide in right conduct; the sixth is the arising of wisdom, fully possessing the wisdom of the Buddha; the seventh is the arising of loving-kindness, mindful of the adornment of all merits; the eighth is the maturation of sentient beings, guarding the medicine of wisdom; the ninth is the arising of conditioned wisdom, fully possessing the accumulation of samadhi; the tenth is the arising of unconditioned wisdom, the mind not attached to the three realms. ‘Furthermore, O son of the gods! Bodhisattvas have ten practices. What are the ten? First is the Pāramitā practice (practice of reaching the other shore), second is the gathering practice, third is the wisdom practice, fourth is the skillful means practice, fifth is the great compassion practice, sixth is the practice of seeking assistance in wisdom-dharmas, seventh is the practice of seeking wisdom-dharmas, eighth is the practice of pure mind, ninth is the practice of contemplating the truths, tenth is the practice of non-attachment to all that is loved.’ ‘Furthermore, O son of the gods! Bodhisattvas also have ten cessations of thought. What are the ten? First is the cessation of thinking about things, second is the cessation of thinking about feelings, third is the cessation of thinking about dharmas, fourth is the cessation of thinking about afflictions, fifth is the cessation of thinking about views, sixth is the cessation of thinking about evil, seventh is the cessation of thinking about love, eighth is the cessation of thinking about non-attachment, ninth is the cessation of thinking about fetters, tenth is the cessation of thinking about attachment to the practice of the bodhi-field.’ ‘Furthermore, O son of the gods! Bodhisattvas also have ten remedies. What are the ten? First is to remedy the mind of stinginess, because of raining the rain of generosity; second is to remedy the mind of breaking precepts, because of the purity of the three dharmas; third is to remedy the mind of anger, because of practicing loving-kindness and forbearance; fourth is to remedy the mind of laziness, because of seeking the Buddha-dharma without satiety; fifth is to remedy the mind of unwholesome perceptions and thoughts, because of attaining the freedom of samadhi and liberation; sixth is to remedy the mind of ignorance, because of generating the dharma of assisting the determination of Prajñāpāramitā (perfection of wisdom); seventh is to remedy the minds of all afflictions, because of generating the dharma of assisting the path; eighth is to remedy the mind of inverted paths, because of cultivating the dharma of assisting the Four Noble Truths; ninth is to remedy the mind's freedom in timely and untimely actions; tenth is to remedy the view of self by cultivating the dharma of no-self.’ ‘Furthermore, O son of the gods! Bodhisattvas also have ten good grounds. What are the ten? First, bodily goodness, because of abandoning the three evil deeds of the body; second, verbal goodness, because of abandoning the four evil deeds of speech; third, mental goodness, because of abandoning the three evil deeds of the mind. --------------------------------------------------------------------------------
Chinese
；四者，内善不着见身故；五者，外善不着一切法故；六者，不着助智善，不贪助道法故；七者不自高，善思惟圣道性故；八者除身善，修集般若波罗蜜故；九者离倒善，不诳一切众生故；十者不惜身命，善以大悲化众生故。 “复次，天子！诸菩萨贵随法行者，能得菩提，非不贵随法行。随法行者，如说能行。不随法行者，但有言说，不能如所说行。 “复次，天子！诸菩萨复有二随法行。何等为二？一者行道，二者行断。复有二随法行。何等为二？一者身自修行善，二者教化众生。复有二随法行。何等为二？一者行智行，二者不行智行。复有二随法行。何等为二？一者善分别诸地，二者不分别地非地。复有二随法行。何等为二？一者知诸地过，而能转进；二者善知具足，从一地至一地。复有二随法行。何等为二？一者善知声闻、辟支佛道；二者善知佛道，不退转行。” 尔时佛赞文殊师利法王子言：“善哉，善哉！汝能为诸菩萨摩诃萨说本业道，诚如所说。” 说是法时，十千菩萨得无生法忍。文殊师利法王子，一切世间天、人、阿修罗，闻佛所说，欢喜信受。 文殊师利问菩提经 现代汉语译本：四是，内心行善不执着于身见的缘故；五是，外在行善不执着于一切法的缘故；六是，不执着于辅助智慧的善行，不贪恋辅助修道的法门的缘故；七是，不自高自大，善于思惟圣道的体性的缘故；八是，去除对身体的执着，修集般若波罗蜜（Prajnaparamita，智慧到彼岸）的缘故；九是，远离颠倒的善行，不欺骗一切众生的缘故；十是，不吝惜身命，善于用大悲心来教化众生的缘故。 ‘再者，天子！诸位菩萨珍视随顺佛法而行的人，能够证得菩提（Bodhi，觉悟），而不是不珍视随顺佛法而行。随顺佛法而行的人，能够按照所说的去做。不随顺佛法而行的人，只有言语上的表达，不能按照所说的去做。’ ‘再者，天子！诸位菩萨还有两种随顺佛法而行。哪两种呢？一是行道，二是行断。又有两种随顺佛法而行。哪两种呢？一是自身修行善法，二是教化众生。又有两种随顺佛法而行。哪两种呢？一是行智行，二是不行智行。又有两种随顺佛法而行。哪两种呢？一是善于分别诸地（Bhumi，菩萨修行的不同阶段），二是不分别地与非地。又有两种随顺佛法而行。哪两种呢？一是知道诸地的过失，而能够不断前进；二是善于知道具足功德，从一个地到另一个地。又有两种随顺佛法而行。哪两种呢？一是善于知道声闻、辟支佛（Pratyekabuddha，缘觉）的道；二是善于知道佛道，不退转地修行。’ 这时，佛赞叹文殊师利（Manjusri）法王子说：‘好啊，好啊！你能够为诸位菩萨摩诃萨（Mahasattva，大菩萨）说本业道，确实如你所说。’ 说这部经的时候，一万位菩萨证得无生法忍（Anutpattika-dharma-ksanti，对诸法不生不灭的深刻理解）。文殊师利法王子，以及一切世间的天、人、阿修罗（Asura，一种神道），听闻佛所说，欢喜信受。 《文殊师利问菩提经》
English
English version: Fourth, inner goodness does not cling to the view of self; fifth, outer goodness does not cling to all dharmas; sixth, it does not cling to the goodness that aids wisdom, and does not crave the dharmas that aid the path; seventh, it is not arrogant, and contemplates well the nature of the holy path; eighth, it removes attachment to the body and cultivates Prajnaparamita (Perfection of Wisdom); ninth, it is free from inverted goodness and does not deceive all sentient beings; tenth, it does not spare body and life, and skillfully transforms sentient beings with great compassion. 'Furthermore, son of heaven! Those Bodhisattvas who value following the Dharma can attain Bodhi (Enlightenment), and it is not that they do not value following the Dharma. Those who follow the Dharma can act as they say. Those who do not follow the Dharma only have words, and cannot act as they say.' 'Furthermore, son of heaven! Bodhisattvas also have two ways of following the Dharma. What are the two? First, practicing the path; second, practicing cessation. There are also two ways of following the Dharma. What are the two? First, cultivating goodness oneself; second, teaching and transforming sentient beings. There are also two ways of following the Dharma. What are the two? First, practicing the path of wisdom; second, not practicing the path of wisdom. There are also two ways of following the Dharma. What are the two? First, skillfully distinguishing the Bhumis (Stages of Bodhisattva practice); second, not distinguishing between Bhumis and non-Bhumis. There are also two ways of following the Dharma. What are the two? First, knowing the faults of the Bhumis and being able to advance; second, knowing well the perfections and progressing from one Bhumi to another. There are also two ways of following the Dharma. What are the two? First, knowing well the path of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas); second, knowing well the Buddha path and practicing without regression.' At that time, the Buddha praised Manjusri (Manjushri) the Dharma Prince, saying: 'Excellent, excellent! You are able to speak of the original karmic path for the Bodhisattva Mahasattvas (Great Bodhisattvas), and it is indeed as you say.' When this Dharma was spoken, ten thousand Bodhisattvas attained Anutpattika-dharma-ksanti (The Patience of Non-Origination of Dharmas). Manjusri the Dharma Prince, and all the gods, humans, and Asuras (Demigods) in the world, heard what the Buddha said and rejoiced and believed. Manjusri's Questions on Bodhi Sutra --------------------------------------------------------------------------------