English
English version The path of the capable can create causes and conditions; the path of Prajna (wisdom) can lead to the state of Nirvana (extinction); the path of Upaya (skillful means) can understand the different appearances of all dharmas; the path of Prajna can understand the principle of non-difference in the Dharmadhatu (realm of reality); the path of Upaya can fully adorn the Buddha lands; the path of Prajna can understand the equality of the Buddha lands; the path of Upaya can understand the different roots and practices of sentient beings; the path of Prajna can understand the emptiness of roots and practices; the path of Upaya can lead Bodhisattvas to the Bodhimanda (place of enlightenment); the path of Prajna can enable Bodhisattvas to attain non-perception. 'O son of heaven! The Bodhisattva-Mahasattva also has two kinds of swift paths. What are the two? The first is the path of accumulation, and the second is the path of ascertainment. The path of accumulation refers to the five Paramitas (perfections) such as giving; the path of ascertainment refers to Prajna-Paramita. The path of attachment, the path of non-attachment, the path of outflows, and the path of no outflows, can all be described in this way.' 'There are also two kinds of swift paths. What are the two? The first is the path of limitation, and the second is the path of limitlessness. The path of limitation refers to the position of form, and the path of limitlessness is the position of no form.' 'There are also two kinds of swift paths: the path of wisdom and the path of severance. The path of wisdom refers to the stages from the first Bhumi (ground) to the seventh Bhumi, and the path of severance refers to the stages from the eighth Bhumi to the tenth Bhumi.' At that time, there was a Bodhisattva in the assembly named Yongsuxin, who said to Manjusri Bodhisattva: 'Great One! What is the meaning known by the Bodhisattva-Mahasattva? What is the wisdom cultivated by the Bodhisattva-Mahasattva?' Manjusri Bodhisattva said: 'Good man! Meaning is not a combination, wisdom is a combination.' The Bodhisattva Yongsuxin said: 'Great One! For what reason is meaning not a combination, and wisdom is a combination?' Manjusri Bodhisattva said: 'Good man! Meaning is unconditioned, and unconditioned is not meaning. In non-meaning, there is no dharma that is combined or not combined. Meaning is immutable, unestablished, ungraspable, and unrejectable, all of which can be said in this way. Good man! Wisdom is called the path, and the path is combined with the mind, not uncombined.' -------------------------------------------------------------------------------- 。 “复次，善男子！智惟是和合，非不和合。”
Chinese
勇修智信菩萨言：“大士！何因缘故智惟是和合，非不和合？” 文殊师利菩萨言：“善男子！智善能观察蕴处界、善观察缘起法、善观察处非处，以是故惟和合，非不和合。 “复次，善男子！菩萨摩诃萨有十种智。何等为十？一者、因智，二者、果智，三者、义智，四者、方便智，五者、般若智，六者、摄智，七者、波罗蜜智，八者、大悲智，九者、教化众生智，十者、于一切法无所著智。善男子！如是名为菩萨摩诃萨十种智。 “复次，善男子！菩萨摩诃萨有十种发起。何等为十？一者、身发起，为一切众生净治身业故；二者、口发起，为一切众生净治口业故；三者、心发起，为一切众生净治意业故；四者、内发起，于一切众生无所取着故；五者、外发起，于一切众生行平等行故；六者、智发起，修习一切佛智故；七者、国土发起，示现一切佛刹功德庄严故；八者、教化众生发起，知诸烦恼病药故；九者、真实发起，能成就决定聚故；十者、无为智满足发起，于一切三界心无所著故。善男子！如是名为菩萨摩诃萨十种发起。 “复次，善男子！菩萨摩诃萨有十种行。何等为十？一者、波罗蜜行，二者、摄物行，三者、般 现代汉语译本： “再者，善男子！智慧是和谐统一的，而不是不和谐的。” 勇修智信菩萨问道：“大士！因为什么缘故，智慧是和谐统一的，而不是不和谐的？” 文殊师利（Manjushri）菩萨回答说：“善男子！智慧善于观察五蕴（skandha）、十二处（ayatana）、十八界（dhatu），善于观察缘起法（pratityasamutpada），善于观察是处非处（sthāna-asthāna），因此智慧是和谐统一的，而不是不和谐的。” “再者，善男子！菩萨摩诃萨（Bodhisattva-Mahasattva， महानसत्त्व，伟大的菩萨）有十种智慧。是哪十种呢？一是因智，二是果智，三是义智，四是方便智，五是般若智（prajna，智慧），六是摄智，七是波罗蜜智（paramita，到达彼岸的智慧），八是大悲智（mahakaruna，伟大的慈悲），九是教化众生智，十是对于一切法无所执著智。善男子！这被称为菩萨摩诃萨的十种智慧。” “再者，善男子！菩萨摩诃萨有十种发起。是哪十种呢？一是身发起，为了使一切众生清净身业的缘故；二是口发起，为了使一切众生清净口业的缘故；三是心发起，为了使一切众生清净意业的缘故；四是内发起，对于一切众生没有执取和贪著的缘故；五是外发起，对于一切众生施行平等行为的缘故；六是智发起，修习一切佛智的缘故；七是国土发起，示现一切佛刹功德庄严的缘故；八是教化众生发起，知道各种烦恼病症的对症之药的缘故；九是真实发起，能够成就决定聚的缘故；十是无为智满足发起，对于一切三界（trayo-dhatu，欲界、色界、无色界）的心没有执著的缘故。善男子！这被称为菩萨摩诃萨的十种发起。” “再者，善男子！菩萨摩诃萨有十种行。是哪十种呢？一是波罗蜜行，二是摄物行，三是般
English
English version: “Furthermore, O good man! Wisdom is only harmonious and unified, not disharmonious.” The Bodhisattva（बोधिसत्त्व，enlightenment being） Brave Cultivator of Wisdom and Faith said: “Great being! For what reason is wisdom only harmonious and unified, and not disharmonious?” Manjushri（मञ्जुश्री） Bodhisattva said: “O good man! Wisdom is skilled at observing the skandhas（स्कन्ध, aggregates）, ayatanas（आयतन, sense bases）, and dhatus（धातु, elements）, skilled at observing the law of dependent origination (pratityasamutpada, प्रतीत्यसमुत्पाद), skilled at observing what is possible and impossible (sthāna-asthāna, स्थान-अस्थान); therefore, it is only harmonious and unified, and not disharmonious.” “Furthermore, O good man! A Bodhisattva-Mahasattva（बोधिसत्त्व-महासत्त्व, great being） has ten kinds of wisdom. What are the ten? First, wisdom of cause; second, wisdom of effect; third, wisdom of meaning; fourth, wisdom of skillful means; fifth, prajna（प्रज्ञा, wisdom）; sixth, wisdom of gathering; seventh, paramita（पारमिता, perfection） wisdom; eighth, great compassion (mahakaruna, महाकरुणा) wisdom; ninth, wisdom of teaching and transforming sentient beings; tenth, wisdom of non-attachment to all dharmas. O good man! These are called the ten kinds of wisdom of a Bodhisattva-Mahasattva.” “Furthermore, O good man! A Bodhisattva-Mahasattva has ten kinds of initiations. What are the ten? First, bodily initiation, for the sake of purifying the bodily karma of all sentient beings; second, verbal initiation, for the sake of purifying the verbal karma of all sentient beings; third, mental initiation, for the sake of purifying the mental karma of all sentient beings; fourth, inner initiation, because there is no grasping or attachment to any sentient being; fifth, outer initiation, because of practicing equality towards all sentient beings; sixth, wisdom initiation, because of cultivating all Buddha wisdom; seventh, land initiation, because of demonstrating the meritorious adornments of all Buddha-lands; eighth, initiation of teaching and transforming sentient beings, because of knowing the medicine for the various illnesses of afflictions; ninth, true initiation, because of being able to accomplish the determined group; tenth, initiation of the fulfillment of unconditioned wisdom, because the mind has no attachment to any of the three realms (trayo-dhatu, त्रयो-धातु). O good man! These are called the ten kinds of initiations of a Bodhisattva-Mahasattva.” “Furthermore, O good man! A Bodhisattva-Mahasattva has ten kinds of practices. What are the ten? First, paramita practice; second, practice of gathering beings; third, praj --------------------------------------------------------------------------------
Chinese
若行，四者、方便行，五者、大悲行，六者、求慧资粮行，七者、求智资粮行，八者、清净信心行，九者、入诸谛行，十者、不分别爱憎境行。善男子！如是名为菩萨摩诃萨十种行。 “复次，善男子！菩萨摩诃萨有十种无尽观。何等为十？一者、身无尽观，二者、事无尽观，三者、法无尽观，四者、爱无尽观，五者、见无尽观，六者、资粮无尽观，七者、取无尽观，八者、无所执着无尽观，九者、相应无尽观，十者、道场识自性无尽观。善男子！如是名菩萨摩诃萨十种无尽观。 “复次，善男子！菩萨摩诃萨有十种调伏行。何等为十？一者、调伏悭嫉行，舍施如雨故；二者、调伏破戒行；三业清净故；三者、调伏瞋恚行，修习慈心故；四者、调伏懈怠行，求法无倦故；五者、调伏不善行，得禅解脱神通故；六者、调伏无明行，生决定善巧慧资粮故；七者、调伏诸烦恼行，圆满一切智资粮故；八者、调伏颠倒行，出生真实不颠倒资粮道故；九者、调伏不自在行，于时非时自在故；十者、调伏着我行，观察诸法无我故。善男子！如是名为菩萨摩诃萨十种调伏行。 “复次，善男子！菩萨摩诃萨有十种寂静地。何等为十？一者、身寂静地，远离三种身不善业故；二者、口寂静地，净治四种口业故；三者 现代汉语译本：若有行，则有十种：一是真实行，二是坚固行，三是近真行，四是方便行，五是大悲行，六是求智慧资粮行，七是求智力资粮行，八是清净信心行，九是入诸谛行，十是不分别爱憎境行。善男子！这些就叫做菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）的十种行。 其次，善男子！菩萨摩诃萨有十种无尽观。哪十种呢？一是身无尽观，二是事无尽观，三是法无尽观，四是爱无尽观，五是见无尽观，六是资粮无尽观，七是取无尽观，八是无所执着无尽观，九是相应无尽观，十是道场识自性无尽观。善男子！这些就叫做菩萨摩诃萨的十种无尽观。 其次，善男子！菩萨摩诃萨有十种调伏行。哪十种呢？一是调伏悭吝嫉妒之行，因为舍弃布施如同下雨一样；二是调伏毁犯戒律之行，因为身口意三业清净；三是调伏嗔恚之行，因为修习慈悲之心；四是调伏懈怠之行，因为寻求佛法没有厌倦；五是调伏不善之行，因为得到禅定解脱和神通；六是调伏无明之行，因为产生决定性的善巧智慧资粮；七是调伏各种烦恼之行，因为圆满一切智慧资粮；八是调伏颠倒之行，因为出生真实不颠倒的资粮道；九是调伏不自在之行，因为在适当和不适当的时候都能自在；十是调伏执着于我的行为，因为观察诸法都是无我的。善男子！这些就叫做菩萨摩诃萨的十种调伏行。 其次，善男子！菩萨摩诃萨有十种寂静地。哪十种呢？一是身寂静地，因为远离三种身体的不善业；二是口寂静地，因为净化四种口业；三是...
English
English version: If there is practice, there are ten types: first, true practice; second, steadfast practice; third, near-to-truth practice; fourth, expedient practice; fifth, great compassion practice; sixth, practice of seeking wisdom accumulation; seventh, practice of seeking knowledge accumulation; eighth, practice of pure faith; ninth, practice of entering all truths; tenth, practice of not discriminating between objects of love and hate. Good man! These are called the ten practices of a Bodhisattva-Mahāsattva (great Bodhisattva). Furthermore, good man! A Bodhisattva-Mahāsattva has ten kinds of inexhaustible contemplations. What are the ten? First, inexhaustible contemplation of the body; second, inexhaustible contemplation of things; third, inexhaustible contemplation of dharmas; fourth, inexhaustible contemplation of love; fifth, inexhaustible contemplation of views; sixth, inexhaustible contemplation of accumulations; seventh, inexhaustible contemplation of grasping; eighth, inexhaustible contemplation of non-attachment; ninth, inexhaustible contemplation of correspondence; tenth, inexhaustible contemplation of the self-nature of consciousness in the Bodhimanda (place of enlightenment). Good man! These are called the ten inexhaustible contemplations of a Bodhisattva-Mahāsattva. Furthermore, good man! A Bodhisattva-Mahāsattva has ten kinds of taming practices. What are the ten? First, taming the practice of stinginess and jealousy, because giving is like raining; second, taming the practice of breaking precepts, because the three karmas of body, speech, and mind are pure; third, taming the practice of anger, because cultivating loving-kindness; fourth, taming the practice of laziness, because seeking the Dharma without weariness; fifth, taming unwholesome practices, because attaining dhyana (meditative state), liberation, and supernormal powers; sixth, taming the practice of ignorance, because generating decisive skillful wisdom accumulation; seventh, taming the practice of all afflictions, because perfecting all wisdom accumulation; eighth, taming the practice of perversion, because giving rise to the path of true and non-perverted accumulation; ninth, taming the practice of non-freedom, because being free at appropriate and inappropriate times; tenth, taming the practice of attachment to self, because observing that all dharmas are without self. Good man! These are called the ten taming practices of a Bodhisattva-Mahāsattva. Furthermore, good man! A Bodhisattva-Mahāsattva has ten kinds of tranquil grounds. What are the ten? First, the tranquil ground of the body, because being far from the three unwholesome karmas of the body; second, the tranquil ground of speech, because purifying the four karmas of speech; third, the... --------------------------------------------------------------------------------