Chinese
萨于诤竞者知见空故，无所诤竞，如是名为不诤不竞能说空者。 “善男子！云何知不增不减能说空者？善男子！能说空者，不知一法增、不知一法减，不见一法增、不见一法减。若于诸法见增减者，如是菩萨则不知空、不见于空。若能知空、见空，即于诸法不见增减，是名不增不减能说空者。 “善男子！云何闻说一切有为诸行自性寂灭其心安忍能说空者？善男子！能说空者，不见一法生、不见一法灭，是名闻说一切有为诸行自性寂灭其心安忍能说空者。 “善男子！云何闻诸凡夫不生一法、诸佛如来不灭一法，不惊、不怖，能说空者？善男子！能说空者，不生是心：‘此是凡夫、此是诸佛。’知佛如来及诸凡夫其相平等。若见凡法是下、佛法为胜，如是菩萨不知见空。若闻凡夫不生一法即是凡夫空、若闻诸佛不灭一法即诸佛空，如是闻说凡夫不生一法、诸佛如来不灭一法，不惊、不怖，是名不见一法生不见一法灭能说空者。 “善男子！云何知世间性、涅槃性是二平等，不生于疑，知能说空者？善男子！若见离世间性有涅槃性，如是菩萨不知见空。若见世间真如性、涅槃真如性，此二法性唯是一相，所谓无为之性。若见世间真如性、涅槃真如性其相平等，无有高下，不生于疑，不惊、不 现代汉语译本： 萨于诤竞者因为了知诸法本性是空，所以不会与人争论，这样就叫做不争不竞而能宣说空性的人。 ‘善男子！怎样才算是了知不增不减而能宣说空性的人呢？善男子！能宣说空性的人，既不认为有一种法是增加的，也不认为有一种法是减少的，既不见到有一种法是增加的，也不见到有一种法是减少的。如果对于诸法见到有增有减，这样的菩萨就是不了知空性，也不见到空性。如果能够了知空性、见到空性，那么对于诸法就不会见到有增有减，这就叫做不增不减而能宣说空性的人。’ ‘善男子！怎样才算是听闻一切有为诸行的自性寂灭，内心安忍而能宣说空性的人呢？善男子！能宣说空性的人，既不见到有一种法是生起的，也不见到有一种法是灭去的，这就叫做听闻一切有为诸行的自性寂灭，内心安忍而能宣说空性的人。’ ‘善男子！怎样才算是听闻凡夫不生一法、诸佛如来不灭一法，而不惊慌、不恐惧，而能宣说空性的人呢？善男子！能宣说空性的人，不会生起这样的心念：‘这是凡夫，这是诸佛。’而是了知佛如来以及诸凡夫，他们的体相是平等的。如果认为凡夫之法是低下的，佛法是殊胜的，这样的菩萨就是不了知空性，也不见到空性。如果听闻凡夫不生一法，就知道这是凡夫的空性；如果听闻诸佛不灭一法，就知道这是诸佛的空性。这样听闻凡夫不生一法、诸佛如来不灭一法，而不惊慌、不恐惧，这就叫做不见一法生、不见一法灭而能宣说空性的人。 ‘善男子！怎样才算是了知世间之性（Samsara-nature）、涅槃之性（Nirvana-nature）是二者平等的，不产生怀疑，而能宣说空性的人呢？善男子！如果认为离开世间之性，另有涅槃之性，这样的菩萨就是不了知空性，也不见到空性。如果见到世间的真如之性（Tathata-nature）、涅槃的真如之性，这两种法性唯一是一种体相，就是所谓的无为之性（Asamskrita-nature）。如果见到世间的真如之性、涅槃的真如之性，它们的体相是平等的，没有高下之分，不产生怀疑，不惊慌、不'
English
English version: Those who argue and compete do so because they do not understand the emptiness of phenomena. Therefore, they do not argue or compete. Such a person is called one who can speak of emptiness without arguing or competing. ‘Good man! How does one know and speak of emptiness as neither increasing nor decreasing? Good man! One who can speak of emptiness neither knows of a single dharma (phenomenon) that increases nor knows of a single dharma that decreases; neither sees a single dharma that increases nor sees a single dharma that decreases. If a Bodhisattva sees increase or decrease in phenomena, then that Bodhisattva neither knows nor sees emptiness. If one can know and see emptiness, then one does not see increase or decrease in phenomena. This is called one who can speak of emptiness as neither increasing nor decreasing.’ ‘Good man! How does one hear that the self-nature of all conditioned (Samskrta) phenomena is quiescent and have a patient mind, and thus be able to speak of emptiness? Good man! One who can speak of emptiness neither sees a single dharma arising nor sees a single dharma ceasing. This is called one who can hear that the self-nature of all conditioned phenomena is quiescent and have a patient mind, and thus be able to speak of emptiness.’ ‘Good man! How does one hear that ordinary beings (Puthujana) do not produce a single dharma and that the Buddhas and Tathagatas do not extinguish a single dharma, and thus not be startled or afraid, and be able to speak of emptiness? Good man! One who can speak of emptiness does not give rise to the thought: ‘These are ordinary beings, these are Buddhas.’ One knows that the characteristics of the Buddhas and Tathagatas and those of ordinary beings are equal. If one sees ordinary phenomena as inferior and Buddha-dharma as superior, then that Bodhisattva does not know or see emptiness. If one hears that ordinary beings do not produce a single dharma, one knows that this is the emptiness of ordinary beings. If one hears that the Buddhas do not extinguish a single dharma, one knows that this is the emptiness of the Buddhas. Thus, hearing that ordinary beings do not produce a single dharma and that the Buddhas and Tathagatas do not extinguish a single dharma, one is not startled or afraid. This is called one who can speak of emptiness without seeing a single dharma arising or a single dharma ceasing.’ ‘Good man! How does one know that the nature of Samsara (world) and the nature of Nirvana are equal, and not give rise to doubt, and thus know how to speak of emptiness? Good man! If one sees that there is a nature of Nirvana apart from the nature of Samsara, then that Bodhisattva does not know or see emptiness. If one sees that the Suchness (Tathata) of Samsara and the Suchness of Nirvana are of one and the same nature, namely, the unconditioned (Asamskrita) nature, and if one sees that the Suchness of Samsara and the Suchness of Nirvana are equal in their characteristics, without high or low, and does not give rise to doubt, and is not startled or’ --------------------------------------------------------------------------------
Chinese
怖，是名知世间性涅槃性二法平等能说空者。 “善男子！云何闻说诸佛如来常乐妙身、无尽法身，正信、正入，能说空者？善男子！若生是心：‘诸佛如来是尽灭身。’如是菩萨不知见空。何以故？诸佛如来身是真如空身，非客尘烦恼、随烦恼身。如是，名为闻说如来常乐妙身无尽法身能说空者。善男子！是名菩萨知闻说诸佛如来常乐妙身无尽法身正信正入能说空者。 “善男子！是名菩萨摩诃萨入十种法行知能说空者。 佛说法集经卷第一 大正藏第 17 册 No. 0761 佛说法集经 佛说法集经卷第二 元魏天竺三藏菩提流支译 “善男子！菩萨摩诃萨入十种法行能知法师义。何等为十？所谓成就多闻；成就总持；成就闻慧海聚集闻慧藏，而于此闻慧不生高心；具足义无碍、法无碍、辞无碍、乐说无碍，而不休息，希求精进；知世、知时、知节、知法、知众生，而不舍于修，敬长德所修行；知论、知义、知可化众生，而不舍于咨问之事；成就少欲、知足等行，而不舍于供给尊者之业；成就妙静寂静、柔软心、不怯弱，而不舍于惭愧正行；成就甚深不可称量具足功德，而能示现世间垢行不得解脱；为随顺众生故，成就自性直心、软心、安乐心，而能现同一切破 现代汉语译本：恐惧，这就是所谓了知世间之性与涅槃之性这二者平等，并且能够宣说空性的人。 ‘善男子！如何听闻宣说诸佛如来具有常、乐、妙身以及无尽法身，从而产生正信、正确领悟，并且能够宣说空性呢？善男子！如果产生这样的想法：‘诸佛如来是终将灭尽之身。’这样的菩萨是不了解、不证悟空性的。为什么呢？诸佛如来的身是真如空身，不是被客尘烦恼和随烦恼所污染的身。像这样，才叫做听闻宣说如来的常、乐、妙身和无尽法身，并且能够宣说空性的人。善男子！这叫做菩萨了知听闻宣说诸佛如来的常、乐、妙身和无尽法身，从而产生正信、正确领悟，并且能够宣说空性的人。 ‘善男子！这叫做菩萨摩诃萨进入十种法行，了知并且能够宣说空性的人。 佛说法集经卷第一 大正藏第 17 册 No. 0761 佛说法集经 佛说法集经卷第二 元魏天竺三藏菩提流支译 ‘善男子！菩萨摩诃萨进入十种法行，能够了知说法师的意义。哪十种呢？就是：成就多闻；成就总持（dharani，记忆和保持的能力）；成就闻慧海，聚集闻慧藏，并且对于这种闻慧不生起骄慢之心；具足义无碍智（understanding of meaning without obstruction）、法无碍智（understanding of dharma without obstruction）、辞无碍智（eloquence without obstruction）、乐说无碍智（joyful preaching without obstruction），并且不休息，希求精进；了知世间、了知时节、了知分寸、了知佛法、了知众生，并且不舍弃修行，尊敬年长有德者所修行的法门；了知论典、了知义理、了知可以教化的众生，并且不舍弃请教咨询之事；成就少欲知足等行为，并且不舍弃供养尊者的事业；成就微妙的寂静、柔软的心、不怯懦，并且不舍弃惭愧的正行；成就甚深不可称量的具足功德，而能够示现世间垢行不得解脱；为了随顺众生，成就自性正直的心、柔软的心、安乐的心，而能够示现与一切破戒者相同。
English
English version: Fear, this is called knowing the equality of the nature of the world and the nature of nirvana, and being able to speak of emptiness. 'Good man! How does one, upon hearing the exposition of the Buddhas and Tathagatas possessing eternal, joyful, and wondrous bodies, as well as inexhaustible Dharma bodies, generate correct faith, enter correctly, and be able to speak of emptiness? Good man! If one generates this thought: 'The Buddhas and Tathagatas are bodies that will ultimately perish.' Such a Bodhisattva does not know or see emptiness. Why? The bodies of the Buddhas and Tathagatas are true suchness empty bodies, not bodies defiled by adventitious afflictions and secondary afflictions. Thus, it is called hearing the exposition of the Tathagata's eternal, joyful, and wondrous bodies and inexhaustible Dharma bodies, and being able to speak of emptiness. Good man! This is called a Bodhisattva knowing and hearing the exposition of the Buddhas and Tathagatas' eternal, joyful, and wondrous bodies and inexhaustible Dharma bodies, thereby generating correct faith, entering correctly, and being able to speak of emptiness. 'Good man! This is called a Bodhisattva-Mahasattva entering the ten kinds of Dharma practices, knowing and being able to speak of emptiness. Buddha Speaks Dharma Collection Sutra, Volume 1 Taisho Tripitaka Volume 17, No. 0761 Buddha Speaks Dharma Collection Sutra Buddha Speaks Dharma Collection Sutra, Volume 2 Translated by Tripitaka Bodhiruci of Yuan Wei, from India 'Good man! A Bodhisattva-Mahasattva enters the ten kinds of Dharma practices and is able to know the meaning of a Dharma teacher. What are the ten? They are: accomplishing extensive learning; accomplishing dharani (total retention); accomplishing a sea of wisdom from hearing, accumulating a treasury of wisdom from hearing, and not generating arrogance from this wisdom; possessing unobstructed understanding of meaning (artha-pratibhana), unobstructed understanding of Dharma (dharma-pratibhana), unobstructed eloquence (nirukti-pratibhana), unobstructed joyful preaching (pratibhana-pratibhana), and without resting, seeking diligent progress; knowing the world, knowing the times, knowing moderation, knowing the Dharma, knowing sentient beings, and not abandoning cultivation, respecting the practices of those with seniority and virtue; knowing treatises, knowing meanings, knowing those sentient beings who can be transformed, and not abandoning the matter of seeking advice and consultation; accomplishing practices such as having few desires and knowing contentment, and not abandoning the work of providing for venerable ones; accomplishing subtle stillness, a gentle mind, and non-cowardice, and not abandoning the correct practice of shame and remorse; accomplishing immeasurable and complete merits, and being able to demonstrate that worldly defiled actions do not lead to liberation; for the sake of according with sentient beings, accomplishing a naturally upright mind, a gentle mind, and a peaceful mind, and being able to appear the same as all those who break precepts.' --------------------------------------------------------------------------------
Chinese
戒等行；成就布施、持戒、忍辱、精进、禅定、智慧，而于一切处不生着心、不分别境界；远离一切贪等随烦恼刺，而不舍为一切众生断烦恼精进之行。善男子！是名菩萨摩诃萨入十种法行能知法师义。 “复次，善男子！菩萨摩诃萨入十种法行能知法师义。何等为十？所谓菩萨摩诃萨远离一切诸求，而不舍一切菩萨摩诃萨功德精进；善知一切诸法寂灭，不证菩提，而不舍一切布施精进；现知诸法毕竟无尽，而不舍于忍辱安乐之行；常在三昧甚深境界，而能不舍一切众生善根所作之事；具足妙静寂静，而常不舍乱心、颠倒心教化众生之行；成就陀罗尼及四无碍，而常不舍求于多闻智慧精进；成就诸法秘藏，而能不舍为于一偈迳百千由旬求法精进；知一切法不由于他，而常不舍亲近师尊敬重精进；知一切法不生、不灭，而常不舍护法精进；不见众生及众生名，而常不舍化一切众生得大菩提精进。善男子！是名菩萨摩诃萨入十种法行能知法师义。 “复次，善男子！菩萨摩诃萨入十种法行能知法师义。何等为十？所谓成就摄受语故，能行布施、爱语、利益同事之行；成就柔软语故，能起大慈悲心；成就随顺语故，则能随顺寂静、随顺离烦恼、随顺解脱；成就随顺语故，则能随顺奢摩他、随顺毗婆舍那、随顺真 现代汉语译本：持守戒律等修行；成就布施（dāna，给予）、持戒（śīla，道德行为）、忍辱（kṣānti，忍耐）、精进（vīrya，努力）、禅定（dhyāna，冥想）、智慧（prajñā，智慧），并且在一切处所不生执着之心、不分别境界；远离一切贪婪等随烦恼的烦恼之刺，但不舍弃为了所有众生断除烦恼的精进行为。善男子！这被称为菩萨摩诃萨进入十种法行，能够了解法师的意义。 ‘再者，善男子！菩萨摩诃萨进入十种法行，能够了解法师的意义。哪十种呢？所谓的菩萨摩诃萨远离一切诸求，但不舍弃一切菩萨摩诃萨的功德精进；善于了解一切诸法寂灭，不证得菩提（bodhi，觉悟），但不舍弃一切布施的精进；现知诸法毕竟无尽，但不舍弃忍辱安乐的行为；常在三昧（samādhi，专注）甚深境界，但能不舍弃一切众生善根所作之事；具足妙静寂静，但常不舍弃乱心、颠倒心教化众生的行为；成就陀罗尼（dhāraṇī，总持）及四无碍（catura-pratisamvidā，四无碍解），但常不舍弃求于多闻智慧的精进；成就诸法秘藏，但能不舍弃为了一个偈颂经历百千由旬求法的精进；知道一切法不由于他，但常不舍弃亲近师长恭敬尊重的精进；知道一切法不生、不灭，但常不舍弃护法的精进；不见众生及众生之名，但常不舍弃教化一切众生得到大菩提的精进。善男子！这被称为菩萨摩诃萨进入十种法行，能够了解法师的意义。’ ‘再者，善男子！菩萨摩诃萨进入十种法行，能够了解法师的意义。哪十种呢？所谓成就摄受语的缘故，能够实行布施、爱语（priyavacana，悦耳的言语）、利益同事的行为；成就柔软语的缘故，能够生起大慈悲心；成就随顺语的缘故，就能随顺寂静、随顺远离烦恼、随顺解脱；成就随顺语的缘故，就能随顺奢摩他（śamatha，止）、随顺毗婆舍那（vipaśyanā，观）、随顺真’