English
English version: 'The essence is neither a fixed dharma nor a non-fixed dharma; this is called wisdom; thus should it be received and upheld. Meaning has no essence; it is neither existent nor non-existent; the wise realize emptiness, neither existent nor non-existent; without grasping or abandoning, thus should it be received and upheld. Furthermore, meaning is neither fixed nor non-fixed; the wise are called the path of the mind; mind and wisdom are equal, without distinction; thus should it be received and upheld. Furthermore, the wise take dhyana (meditation) as their essence; dhyana and wisdom are equal, without distinction. Through skillful means, they observe the cycle of birth and death in the five skandhas (aggregates), twelve ayatanas (sense bases), eighteen dhatus (realms), and twelve links of dependent origination; the appearances of good and evil are like illusions, neither existent nor non-existent. Bodhisattva-Mahasattvas should thus contemplate all dharmas.' 'Furthermore, good man! Bodhisattva-Mahasattvas also have ten kinds of wisdom practices. 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 prajna-jnana (wisdom of discernment), sixth is the wisdom of upholding, seventh is paramita-jnana (wisdom of perfection), eighth is maha-karuna-jnana (wisdom of great compassion), ninth is the wisdom of compassionately teaching sentient beings, and tenth is the wisdom of non-attachment to all dharmas. These are called the ten wisdom practices of Bodhisattvas.' 'Furthermore, good man! Bodhisattva-Mahasattvas generate ten kinds of pure conduct. What are the ten? First is generating pure conduct of body karma oneself, second is generating pure conduct of body karma for all sentient beings, third is generating pure conduct of speech karma oneself, fourth is generating pure conduct of speech karma for all sentient beings, fifth is generating pure conduct of mind karma oneself, sixth is generating pure conduct of mind karma for all sentient beings, seventh is generating pure conduct of purity and equality for all sentient beings, eighth is generating pure conduct of external purity and equality for all sentient beings, ninth is generating the pure wisdom conduct of all Buddhas, and tenth is generating the conduct of purifying Buddha lands and accomplishing sentient beings—if there are sentient beings who encounter various illnesses, providing medicine to bring them peace and happiness; for those with afflictions, teaching them with non-active wisdom, enabling them to leave the three realms; fulfilling them all, with merit and wisdom, the path of non-action—this is called a Bodhisattva possessing ten' -------------------------------------------------------------------------------- 种清净之行。
Chinese
“复次，善男子！菩萨摩诃萨有十种方便。何等为十？一者、彼岸方便，二者、受持方便，三者、智慧方便，四者、方便方便，五者、大悲方便，六者、智满足方便，七者、慧满足方便，八者、静念方便，九者、真实行方便，十者、于一切众生无诸憎爱平等方便。是名菩萨十种方便。 “复次，善男子！菩萨摩诃萨有十种分别身无尽。何等为十？一者、分别事物无尽，二者、分别烦恼无尽，三者、分别法无尽，四者、分别渴爱无尽，五者、分别诸见无尽，六者、分别善恶无尽，七者、分别造作无尽，八者、分别无执、无著无尽，九者、分别和合无尽，十者、分别菩提智圆满无尽。是名十种分别身无尽。 “复次，善男子！菩萨摩诃萨有十种调伏行。何等为十？一者、调伏善行，二者、调伏悭吝、舍施如雨行，三者、调伏不精进行，四者、调伏三业行，五者、调伏毒心不瞋怒行，六者、调伏起慈愍心行，七者、调伏懒惰心行，八者、调伏勤修佛法行，九者、调伏不善心、不行诸恶行，十者、调伏禅定解脱自在行。复有十种调伏行。何等为十？一者、调伏破愚痴无智行，二者、调伏方便总持般若波罗蜜行，三者、调伏烦恼行，四者、调伏生起道行，五者、调伏总持信实行，六者、调伏不 现代汉语译本： 培植清净的行为。 ‘再者，善男子！菩萨摩诃萨有十种方便。哪十种呢？一是、到达彼岸的方便，二是、受持佛法的方便，三是、智慧的方便，四是、方便的方便，五是、大悲的方便，六是、智慧圆满的方便，七是、慧圆满的方便，八是、静心忆念的方便，九是、真实修行的方便，十是、对于一切众生没有憎恨和喜爱的平等方便。这被称为菩萨的十种方便。’ ‘再者，善男子！菩萨摩诃萨有十种分别身无尽。哪十种呢？一是、分别事物无尽，二是、分别烦恼无尽，三是、分别法无尽，四是、分别渴爱无尽，五是、分别各种见解无尽，六是、分别善恶无尽，七是、分别造作无尽，八是、分别无执着、无染着无尽，九是、分别和合无尽，十是、分别菩提智慧圆满无尽。这被称为十种分别身无尽。’ ‘再者，善男子！菩萨摩诃萨有十种调伏行。哪十种呢？一是、调伏善行，二是、调伏悭吝，像下雨一样布施行，三是、调伏不精进行，四是、调伏身口意三业行，五是、调伏毒害之心，不生瞋怒行，六是、调伏生起慈悲怜悯之心行，七是、调伏懒惰之心行，八是、调伏勤奋修习佛法行，九是、调伏不善之心，不行各种恶行，十是、调伏禅定解脱自在行。’ 又有十种调伏行。哪十种呢？一是、调伏破除愚痴无智行，二是、调伏方便总持般若波罗蜜（到达智慧彼岸的方法）行，三是、调伏烦恼行，四是、调伏生起道行，五是、调伏总持信实行，六是、调伏不...
English
English version: Cultivating pure conduct. 'Furthermore, good man! A Bodhisattva-Mahasattva has ten kinds of skillful means. What are the ten? First, the skillful means of reaching the other shore (Pāramitā), second, the skillful means of upholding and maintaining (Dharma), third, the skillful means of wisdom (Prajna), fourth, the skillful means of expedient means, fifth, the skillful means of great compassion (Mahākaruṇā), sixth, the skillful means of perfect wisdom, seventh, the skillful means of perfect understanding, eighth, the skillful means of quiet contemplation, ninth, the skillful means of true practice, tenth, the skillful means of equality towards all beings without hatred or love. These are called the ten skillful means of a Bodhisattva.' 'Furthermore, good man! A Bodhisattva-Mahasattva has ten kinds of inexhaustible differentiated bodies. What are the ten? First, inexhaustible differentiation of things, second, inexhaustible differentiation of afflictions (Kleshas), third, inexhaustible differentiation of the Dharma, fourth, inexhaustible differentiation of craving (Trishna), fifth, inexhaustible differentiation of views (Drishti), sixth, inexhaustible differentiation of good and evil, seventh, inexhaustible differentiation of actions (Karma), eighth, inexhaustible differentiation of non-attachment and non-clinging, ninth, inexhaustible differentiation of combination, tenth, inexhaustible differentiation of the perfection of Bodhi wisdom. These are called the ten kinds of inexhaustible differentiated bodies.' 'Furthermore, good man! A Bodhisattva-Mahasattva has ten kinds of taming practices. What are the ten? First, taming good conduct, second, taming stinginess and practicing giving like rain, third, taming non-diligence, fourth, taming the three karmas (of body, speech, and mind), fifth, taming the poisonous mind and not being angry, sixth, taming the arising of compassion, seventh, taming the lazy mind, eighth, taming diligent practice of the Buddha-dharma, ninth, taming the unwholesome mind and not engaging in evil deeds, tenth, taming the freedom of meditative concentration and liberation.' There are also ten kinds of taming practices. What are the ten? First, taming and destroying ignorance and lack of wisdom, second, taming the practice of expedient means, total retention (Dharani), and Prajna-paramita (Perfection of Wisdom), third, taming afflictions, fourth, taming the arising of the path, fifth, taming the practice of total retention and faith, sixth, taming not... --------------------------------------------------------------------------------
Chinese
堕恶道行，七者、调伏不善心行，八者、调伏时、非时自在行，九者、调伏自身行，十者、调伏观空行。是名十种调伏行。 “复次，善男子！菩萨摩诃萨有十种调伏他。何等为十？所谓调伏远离身三恶业、口四恶业、意三恶业。复有十种内外观法，不起执着。何等为十？一者、观身内界，皆悉是空，不起执着；二者、观身外界，亦悉是空，不起执着；三者、观内外诸法皆悉是空，不起执着；四者、于一切智不起执着；五者、所修行道不起执着；六者、观诸贤圣地不起执着；七者、久修清净不起执着；八者、住于般若波罗蜜不起执着；九者、于讲论法教化众生，不起执着；十者、观诸众生，起大方便慈悲怜愍，不起执着。是名十种内外观法不起执着。 “复次，善男子！菩萨摩诃萨应如是作坚固心，修菩提道。若不如是坚固菩提，不名菩萨。云何坚固？身、口、意等三业相应，不相违背，是名坚固。云何不坚固？身、口、意等三业不相应，共相违背，是名不坚固。 “复次，善男子！菩萨摩诃萨复有二种正行，坚固菩提心。何等为二？一者、正念菩提行，二者、修行禅定，断诸烦恼行。是名二种正行坚固菩提心。 “复次，善男子！菩萨摩诃萨复有二种正行坚固。何等为二？一者，自调身行 现代汉语译本：堕入恶道的行为，有七种是调伏不善的心行，八种是调伏应时与不应时的随心所欲的行为，九种是调伏自身的行为，十种是调伏观空的修行。这被称为十种调伏的行为。 ‘再者，善男子！菩萨摩诃萨有十种调伏他人的方法。哪十种呢？就是调伏使他们远离身的三种恶业、口的四种恶业、意的三种恶业。’又有十种从内到外观看诸法，不起执着的方法。哪十种呢？一是观察自身内部的界限，全部都是空性的，不起执着；二是观察自身外部的界限，也全部都是空性的，不起执着；三是观察内外诸法全部都是空性的，不起执着；四是对一切智慧不起执着；五是对所修行的道路不起执着；六是对诸贤圣的境界不起执着；七是对长久修持清净不起执着；八是对安住于般若波罗蜜（Prajnaparamita，智慧的完成）不起执着；九是对讲论佛法教化众生，不起执着；十是观察诸众生，生起广大的方便、慈悲、怜悯之心，不起执着。这被称为十种从内到外观看诸法不起执着的方法。 ‘再者，善男子！菩萨摩诃萨应当这样坚定心意，修习菩提道（Bodhi，觉悟之道）。如果不能这样坚定菩提心，就不能称为菩萨。’什么是坚定呢？身、口、意等三种行为相应，不互相违背，这叫做坚定。什么是不坚定呢？身、口、意等三种行为不相应，互相违背，这叫做不坚定。 ‘再者，善男子！菩萨摩诃萨还有两种正确的行为，可以坚定菩提心。哪两种呢？一是正确地忆念菩提的行为，二是修行禅定，断除各种烦恼的行为。’这被称为两种正确的行为，可以坚定菩提心。 ‘再者，善男子！菩萨摩诃萨还有两种正确的行为可以坚定。哪两种呢？一是自我调伏身行的行为
English
English version: Falling into evil paths, there are seven aspects of taming unwholesome mental conduct, eight aspects of taming timely and untimely self-willed conduct, nine aspects of taming one's own conduct, and ten aspects of taming the practice of contemplating emptiness. These are called the ten types of taming conduct. 'Furthermore, good man! A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great being of Bodhisattva) has ten ways to tame others. What are the ten? They are taming them to stay away from the three evil deeds of the body, the four evil deeds of the mouth, and the three evil deeds of the mind.' There are also ten ways to observe phenomena internally and externally without attachment. What are the ten? First, observing that the internal realms of the body are all empty, without attachment; second, observing that the external realms of the body are also all empty, without attachment; third, observing that all internal and external dharmas (Dharma, teachings) are all empty, without attachment; fourth, not being attached to all wisdom; fifth, not being attached to the path being practiced; sixth, not being attached to the realms of the wise and noble; seventh, not being attached to long-term cultivation of purity; eighth, not being attached to dwelling in Prajnaparamita (Prajnaparamita, perfection of wisdom); ninth, not being attached to lecturing on the Dharma and teaching sentient beings; tenth, observing all sentient beings, generating great skillful means, compassion, and pity, without attachment. These are called the ten ways of observing phenomena internally and externally without attachment. 'Furthermore, good man! A Bodhisattva-Mahasattva should thus make a firm resolve and cultivate the Bodhi path (Bodhi, path to enlightenment). If one cannot thus firm up the Bodhi mind, one cannot be called a Bodhisattva.' What is firmness? The three actions of body, speech, and mind being in accordance and not contradicting each other, this is called firmness. What is not firmness? The three actions of body, speech, and mind not being in accordance and contradicting each other, this is called not firmness. 'Furthermore, good man! A Bodhisattva-Mahasattva also has two correct practices that firm up the Bodhi mind. What are the two? First, the practice of correctly recollecting Bodhi; second, the practice of cultivating dhyana (Dhyana, meditation) and cutting off all afflictions.' These are called the two correct practices that firm up the Bodhi mind. 'Furthermore, good man! A Bodhisattva-Mahasattva also has two correct practices that firm up. What are the two? First, the practice of self-taming of bodily conduct --------------------------------------------------------------------------------