English
English version Firstly, there is the limited path; secondly, there is the limitless path. The limited path refers to grasping at appearances and making distinctions, while the limitless path refers to not grasping at appearances and making distinctions. 'Furthermore, there are two kinds of abbreviated paths. What are the two? Firstly, the path of wisdom; secondly, the path of severance. The path of wisdom refers to the stages from the first Bhumi (भूमि, the first stage of a Bodhisattva's path) up to the seventh Bhumi, while the path of severance refers to the stages from the eighth Bhumi up to the tenth Bhumi.' At that time, in the assembly, there was a Bodhisattva-Mahasattva (महानसत्त्व, Great Being) named Yongsuxing Zhi, who asked Manjushri (मञ्जुश्री, embodiment of wisdom), the Dharma Prince, saying: 'What is the meaning of Bodhisattva-Mahasattva? What is the wisdom of Bodhisattva-Mahasattva?' Manjushri replied, 'Good man! The name 'meaning' is not corresponding, the name 'wisdom' is corresponding.' The Bodhisattva Yongsuxing Zhi said, 'Manjushri! What is meant by the name 'meaning' not corresponding? What is meant by the name 'wisdom' corresponding?' Manjushri said, 'Good man! The name 'meaning' is unconditioned (असंस्कृत, not created or dependent on causes), and this 'meaning' has no dharma that is jointly corresponding, and no dharma that is not jointly corresponding. Why? Because it has no change and no appearance. This 'meaning' has no dharma that is jointly corresponding, and no dharma that is not jointly corresponding, because it originally does not accomplish 'meaning', therefore there is no dharma that is jointly corresponding, and no dharma that is not jointly corresponding. 'Meaning' neither shifts nor increases, and has no dharma that is jointly corresponding, and no dharma that is not jointly corresponding. Good man! The name 'wisdom' is the path! The path is jointly corresponding with the mind, not not corresponding. Good man! Because of this reason, the name 'wisdom' is corresponding, not not corresponding.' 'Furthermore, good man! The name 'wisdom' is corresponding with severance. Therefore, good man! The name 'wisdom' is a corresponding dharma, not a non-corresponding dharma.' 'Furthermore, good man! The name 'wisdom' is skillful at observing the five Skandhas (पञ्च स्कन्ध, the five aggregates of existence: form, feeling, perception, volition, consciousness), the twelve Ayatanas (द्वादश आयतन, the twelve sense bases), the eighteen Dhatus (अष्टादश धातु, the eighteen realms), the twelve Nidanas (द्वादशाङ्गिक प्रतीत्यसमुत्पाद, the twelve links of dependent origination), what is the proper place and what is not the proper place. Good man! Because of this reason, the name 'wisdom' is corresponding, not not corresponding.' 'Furthermore, good man! The Bodhisattva-Mahasattvas have ten kinds of wisdom. What are the ten? Firstly, the wisdom of cause; secondly, the wisdom of effect; thirdly, the wisdom of meaning; fourthly, the wisdom of expedient means; fifth --------------------------------------------------------------------------------
Chinese
者、慧智；六者、摄智；七者、波罗蜜智；八者、大悲智；九者、教化众生智；十者、不着一切法智。善男子！是名诸菩萨摩诃萨十种智。 “复次，善男子！诸菩萨摩诃萨有十种发。何等为十？一者、身发，欲令一切众生身业清净故；二者、口发，欲令一切众生口业清净故；三者、意发，欲令一切众生意业清净故；四者、内发，以不虚妄分别一切诸众生故；五者、外发，以于一切众生平等行故；六者、智发，以具足佛智清净故；七者、清净国土发，以示一切诸佛国土功德庄严故；八者、教化众生发，以知一切烦恼病药故；九者、实发，以成就定聚故；十者、无为智满足心发，以不着一切三界故。善男子！是名诸菩萨摩诃萨十种发。 “复次，善男子！诸菩萨摩诃萨有十种行。何等为十？一者、波罗蜜行；二者、摄事行；三者、慧行；四者、方便行；五者、大悲行；六者、求助慧法行；七者、求助智法行；八者、心清净行；九者、观诸谛行；十者、于一切爱不爱事不贪着行。善男子！是名诸菩萨摩诃萨十种行。 “复次，善男子！诸菩萨摩诃萨有十一种无尽观？何等为十一？一者、身无尽观；二者、事无尽观；三者、烦恼无尽观；四者、法无尽观；五者、爱无尽观；六者、见无尽观；七者、助道无 现代汉语译本： ‘善男子！菩萨摩诃萨有十种智慧。是哪十种呢？一是、总持智；二是、别异智；三是、生灭智；四是、善不善智；五是、慧智；六是、摄智；七是、波罗蜜智（到达彼岸的智慧）；八是、大悲智；九是、教化众生智；十是、不执着一切法智。善男子！这被称为诸菩萨摩诃萨的十种智慧。’ ‘再次，善男子！诸菩萨摩诃萨有十种发心。是哪十种呢？一是、身发心，为了使一切众生的身业清净；二是、口发心，为了使一切众生的口业清净；三是、意发心，为了使一切众生的意业清净；四是、内发心，以不虚妄分别一切众生；五是、外发心，以对一切众生平等行事；六是、智发心，以具足佛的智慧清净；七是、清净国土发心，以展示一切诸佛国土的功德庄严；八是、教化众生发心，以知晓一切烦恼的病和药；九是、实发心，以成就定聚；十是、无为智满足心发心，以不执着一切三界。善男子！这被称为诸菩萨摩诃萨的十种发心。’ ‘再次，善男子！诸菩萨摩诃萨有十种修行。是哪十种呢？一是、波罗蜜行（到达彼岸的修行）；二是、摄事行；三是、慧行；四是、方便行；五是、大悲行；六是、求助慧法行；七是、求助智法行；八是、心清净行；九是、观诸谛行；十是、对于一切可爱不可爱的事物不贪着行。善男子！这被称为诸菩萨摩诃萨的十种修行。’ ‘再次，善男子！诸菩萨摩诃萨有十一种无尽观。是哪十一种呢？一是、身无尽观；二是、事无尽观；三是、烦恼无尽观；四是、法无尽观；五是、爱无尽观；六是、见无尽观；七是、助道无’
English
English version: ‘Good man! Bodhisattva-Mahasattvas have ten kinds of wisdom. What are the ten? First, retentive wisdom; second, distinctive wisdom; third, wisdom of arising and ceasing; fourth, wisdom of good and non-good; fifth, wisdom of discernment; sixth, wisdom of integration; seventh, wisdom of Paramita (wisdom of reaching the other shore); eighth, wisdom of great compassion; ninth, wisdom of teaching and transforming sentient beings; tenth, wisdom of non-attachment to all dharmas. Good man! These are called the ten kinds of wisdom of Bodhisattva-Mahasattvas.’ ‘Furthermore, good man! Bodhisattva-Mahasattvas have ten kinds of aspirations. What are the ten? First, aspiration for the body, to purify the bodily karma of all sentient beings; second, aspiration for speech, to purify the verbal karma of all sentient beings; third, aspiration for mind, to purify the mental karma of all sentient beings; fourth, inner aspiration, to not falsely discriminate all sentient beings; fifth, outer aspiration, to act equally towards all sentient beings; sixth, aspiration for wisdom, to be complete with the pure wisdom of the Buddha; seventh, aspiration for a pure land, to show the meritorious adornments of all Buddha lands; eighth, aspiration to teach and transform sentient beings, to know the diseases and medicines for all afflictions; ninth, true aspiration, to accomplish the assembly of samadhi; tenth, aspiration of a mind satisfied with unconditioned wisdom, to not be attached to all three realms. Good man! These are called the ten kinds of aspirations of Bodhisattva-Mahasattvas.’ ‘Furthermore, good man! Bodhisattva-Mahasattvas have ten kinds of practices. What are the ten? First, the practice of Paramita (practice of reaching the other shore); second, the practice of integration; third, the practice of discernment; fourth, the practice of skillful means; fifth, the practice of great compassion; sixth, the practice of seeking assistance in the Dharma of discernment; seventh, the practice of seeking assistance in the Dharma of wisdom; eighth, the practice of purifying the mind; ninth, the practice of contemplating the truths; tenth, the practice of not being attached to all things that are loved or unloved. Good man! These are called the ten kinds of practices of Bodhisattva-Mahasattvas.’ ‘Furthermore, good man! Bodhisattva-Mahasattvas have eleven kinds of inexhaustible contemplations. What are the eleven? First, inexhaustible contemplation of the body; second, inexhaustible contemplation of things; third, inexhaustible contemplation of afflictions; fourth, inexhaustible contemplation of dharmas; fifth, inexhaustible contemplation of love; sixth, inexhaustible contemplation of views; seventh, inexhaustible contemplation of assisting the path;’ --------------------------------------------------------------------------------
Chinese
尽观；八者、取无尽观；九者、不着无尽观；十者、相应无尽观；十一者、道场智性无尽观。善男子！是名诸菩萨摩诃萨十一种无尽观。 “复次，善男子！诸菩萨摩诃萨有十种对治法。何等为十？一者、对治悭贪心，雨布施雨故；二者、对治破戒心，身口意业三法清净故；三者、对治瞋恚心，修行清净大慈悲故；四者、对治懈怠心，求诸佛法无疲倦故；五者、对治不善觉观心，得禅定解脱奋迅自在故；六者、对治愚痴心，生助决定慧方便法故；七者、对治诸烦恼心，生助道法故；八者、对治颠倒道，集实谛助道，生不颠倒道故；九者、对治不自在心，法时非时得自在故；十者、对治有我相，观诸法无我故。善男子！是名诸菩萨摩诃萨十种对治法。 “复次，善男子！诸菩萨摩诃萨有十种寂静地。何等为十？一者、身寂静，以离三种身不善业故；二者、口寂静，以清净四种口业故；三者、心寂静，以离三种意恶行故；四者、内寂静，以不着自身故；五者、外境界寂静，以不着一切法故；六者、智功德寂静，以不着道故；七者、胜寂静，以如实观圣地故；八者、未来际寂静，以彼岸慧助行故；九者、所行世事寂静，以不诳一切众生故；十者、不惜身心寂静，以大慈悲心教化一切众生故。善男子！是名诸菩萨 现代汉语译本 尽观：第八，取无尽观；第九，不着无尽观；第十，相应无尽观；第十一，道场智性无尽观。善男子！这被称为诸菩萨摩诃萨（菩萨中的大菩萨）的十一种无尽观。 ‘再者，善男子！诸菩萨摩诃萨有十种对治法。哪十种呢？第一，对治悭贪心，因为降下布施之雨；第二，对治破戒心，因为身口意三业清净；第三，对治瞋恚心，因为修行清净的大慈悲；第四，对治懈怠心，因为寻求诸佛法没有疲倦；第五，对治不善觉观心，因为得到禅定解脱，奋迅自在；第六，对治愚痴心，因为生起帮助决定的智慧方便法；第七，对治诸烦恼心，因为生起帮助道法；第八，对治颠倒道，因为聚集真实谛助道，生起不颠倒道；第九，对治不自在心，因为在法时和非时都能得到自在；第十，对治有我相，因为观察诸法无我。善男子！这被称为诸菩萨摩诃萨的十种对治法。 ‘再者，善男子！诸菩萨摩诃萨有十种寂静地。哪十种呢？第一，身寂静，因为远离三种身不善业；第二，口寂静，因为清净四种口业；第三，心寂静，因为远离三种意恶行；第四，内寂静，因为不执着自身；第五，外境界寂静，因为不执着一切法；第六，智功德寂静，因为不执着道；第七，胜寂静，因为如实观察圣地；第八，未来际寂静，因为以彼岸智慧帮助修行；第九，所行世事寂静，因为不欺骗一切众生；第十，不吝惜身心寂静，因为以大慈悲心教化一切众生。善男子！这被称为诸菩萨
English
English version Complete Contemplation; eighth, Taking Inexhaustible Contemplation; ninth, Non-attachment Inexhaustible Contemplation; tenth, Corresponding Inexhaustible Contemplation; eleventh, Bodhimanda (place of enlightenment) Wisdom-nature Inexhaustible Contemplation. Good man! These are called the eleven kinds of Inexhaustible Contemplations of the Bodhisattva-Mahasattvas (great bodhisattvas). ‘Furthermore, good man! The Bodhisattva-Mahasattvas have ten kinds of antidotes. What are the ten? First, to counteract the mind of stinginess, because they rain the rain of giving; second, to counteract the mind of breaking precepts, because the three karmas of body, speech, and mind are pure; third, to counteract the mind of anger, because they cultivate pure great loving-kindness and compassion; fourth, to counteract the mind of laziness, because they seek all the Buddha-dharmas without weariness; fifth, to counteract the mind of unwholesome perceptions and thoughts, because they attain the samadhi (meditative absorption) of liberation, swiftly and freely; sixth, to counteract the mind of ignorance, because they generate expedient methods of wisdom that help determination; seventh, to counteract the minds of all afflictions, because they generate aids to the path; eighth, to counteract the inverted path, because they gather the aids to the real truth and generate the non-inverted path; ninth, to counteract the unfree mind, because they attain freedom at the right time and the wrong time for the Dharma; tenth, to counteract the notion of self, because they contemplate all dharmas as selfless. Good man! These are called the ten kinds of antidotes of the Bodhisattva-Mahasattvas. ‘Furthermore, good man! The Bodhisattva-Mahasattvas have ten kinds of tranquil grounds. What are the ten? First, bodily tranquility, because they are apart from the three unwholesome karmas of the body; second, verbal tranquility, because they purify the four kinds of verbal karma; third, mental tranquility, because they are apart from the three kinds of evil mental actions; fourth, inner tranquility, because they are not attached to themselves; fifth, outer realm tranquility, because they are not attached to all dharmas; sixth, wisdom-merit tranquility, because they are not attached to the path; seventh, supreme tranquility, because they truly contemplate the holy ground; eighth, future-limit tranquility, because they use the wisdom of the other shore to aid practice; ninth, tranquility in worldly affairs, because they do not deceive all sentient beings; tenth, tranquility of not cherishing body and mind, because they teach and transform all sentient beings with great loving-kindness and compassion. Good man! These are called the Bodhisattva -------------------------------------------------------------------------------- 摩诃萨十种寂静地。