English
English version: Maintaining precepts and other practices; accomplishing giving (dāna, generosity), moral conduct (śīla, ethical behavior), patience (kṣānti, forbearance), effort (vīrya, diligence), meditation (dhyāna, contemplation), and wisdom (prajñā, insight), and in all places not generating attachment, not discriminating realms; being far from all afflictions such as greed, like thorns, but not abandoning the diligent practice of cutting off afflictions for all beings. Good man! This is called a Bodhisattva-Mahāsattva entering the ten kinds of Dharma practices, able to understand the meaning of a Dharma teacher. 'Furthermore, good man! A Bodhisattva-Mahāsattva entering the ten kinds of Dharma practices is able to understand the meaning of a Dharma teacher. What are the ten? So-called a Bodhisattva-Mahāsattva being far from all seeking, but not abandoning all the meritorious diligence of a Bodhisattva-Mahāsattva; being skilled in knowing that all dharmas are quiescent, not realizing Bodhi (bodhi, enlightenment), but not abandoning all diligent giving; presently knowing that all dharmas are ultimately inexhaustible, but not abandoning the practice of patience and ease; constantly being in the profound state of Samādhi (samādhi, concentration), but being able to not abandon the deeds done by the roots of goodness of all beings; being complete with wonderful stillness and quiescence, but constantly not abandoning the practice of teaching and transforming beings with confused minds and inverted minds; accomplishing Dhāraṇī (dhāraṇī, retention) and the four unimpeded eloquence (catura-pratisamvidā, four kinds of perfect knowledge), but constantly not abandoning the diligent effort of seeking much learning and wisdom; accomplishing the secret treasury of all dharmas, but being able to not abandon the diligent effort of seeking the Dharma for one verse, traversing hundreds of thousands of yojanas; knowing that all dharmas do not depend on others, but constantly not abandoning the diligent effort of drawing near to teachers, respecting and honoring them; knowing that all dharmas are neither produced nor extinguished, but constantly not abandoning the diligent effort of protecting the Dharma; not seeing beings and the names of beings, but constantly not abandoning the diligent effort of transforming all beings to attain great Bodhi. Good man! This is called a Bodhisattva-Mahāsattva entering the ten kinds of Dharma practices, able to understand the meaning of a Dharma teacher.' 'Furthermore, good man! A Bodhisattva-Mahāsattva entering the ten kinds of Dharma practices is able to understand the meaning of a Dharma teacher. What are the ten? So-called accomplishing the speech of gathering in, therefore being able to practice giving, loving speech (priyavacana, kind words), and beneficial actions together; accomplishing gentle speech, therefore being able to generate great compassion; accomplishing compliant speech, then being able to comply with quiescence, comply with being far from afflictions, and comply with liberation; accomplishing compliant speech, then being able to comply with Śamatha (śamatha, calming), comply with Vipaśyanā (vipaśyanā, insight), and comply with truth’ --------------------------------------------------------------------------------
Chinese
如道；成就善巧语故，则能具足显了语、无讥嫌语、无能夺语；成就字义语故，则能离于恶语，具足义语；成就远离谄曲语故，则能破众生无明欺诳；成就无疑语故，则能现见一切法相；成就远离一切烦恼使语故，则能灭诸烦恼、随烦恼因；成就不起根本语，以无垢无所发故。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？所谓菩萨摩诃萨诸所说法皆依妙法所持而说，不依供养恭敬所持而说；依一切诸佛所持说法，不依自心所持而说；依大慈大悲根本说法，不依烦恼、随烦恼根本而说；依断随顺凡夫使流说法，不依断绝随顺佛、法、僧宝如法修行而说；依大慈悲利他说法，不依受乐自利而说；夫说法者依彼甚深法说，以空、无相、无愿毕竟故；说法者依彼胜人而说，以能随顺转大法轮故；说法者降伏一切魔怨而说，以能降伏阴魔、死魔、烦恼魔、天魔故；说法者随顺道场而说，以一切世间所应供养故；说法者随顺一切智智而说，以毕竟得十力、四无所畏、十八不共法故。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？所谓乐于梵行资生之业，不乐世间资生之具；乐于 现代汉语译本： 如是说道：成就善巧语的缘故，就能具备显了语、无讥嫌语、无能夺语；成就字义语的缘故，就能远离恶语，具备义语；成就远离谄曲语的缘故，就能破除众生无明欺诳；成就无疑语的缘故，就能现见一切法相；成就远离一切烦恼使语的缘故，就能灭除诸烦恼、随烦恼因；成就不起根本语，因为无垢无所发。善男子！这叫做菩萨摩诃萨进入十种法行，能够了解法师的意义。 再次，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？就是菩萨摩诃萨所说的法都依据妙法所持而说，不依据供养恭敬所持而说；依据一切诸佛所持说法，不依据自心所持而说；依据大慈大悲根本说法，不依据烦恼、随烦恼根本而说；依据断除随顺凡夫使流说法，不依据断绝随顺佛、法、僧宝如法修行而说；依据大慈悲利他说法，不依据受乐自利而说；说法者依据那甚深法说，因为空（Śūnyatā）、无相（Animitta）、无愿（Apranihita）毕竟的缘故；说法者依据那殊胜的人而说，因为能够随顺转大法轮的缘故；说法者降伏一切魔怨而说，因为能够降伏阴魔（Skandha-māra）、死魔（Mṛtyu-māra）、烦恼魔（Kleśa-māra）、天魔（Devaputra-māra）的缘故；说法者随顺道场而说，因为一切世间所应供养的缘故；说法者随顺一切智智（Sarvākārajñatā）而说，因为毕竟得到十力（Daśa-bala）、四无所畏（Catvāri vaiśāradyāni）、十八不共法（Aṣṭādaśa āveṇikadharmāḥ）的缘故。善男子！这叫做菩萨摩诃萨进入十种法行，能够了解法师的意义。 再次，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？就是乐于梵行资生之业，不乐世间资生之具；乐于
English
English version: Thus it is said: Because of accomplishing skillful speech, one can possess clear speech, speech without criticism, and speech that cannot be taken away; because of accomplishing speech with meaning, one can be free from evil speech and possess meaningful speech; because of accomplishing speech that is free from flattery, one can break through the ignorance and deception of sentient beings; because of accomplishing speech without doubt, one can directly see all the characteristics of phenomena; because of accomplishing speech that is free from all afflictions, one can extinguish all afflictions and the causes of secondary afflictions; one accomplishes speech that does not arise from a fundamental basis, because it is without defilement and without origination. Good man! This is called a Bodhisattva-Mahasattva entering into ten kinds of Dharma practices, able to understand the meaning of a Dharma master. Furthermore, good man! A Bodhisattva-Mahasattva entering into ten kinds of Dharma practices is able to understand the meaning of a Dharma master. What are the ten? They are: the Bodhisattva-Mahasattva speaks all Dharma relying on the wonderful Dharma that is upheld, not relying on offerings and reverence; speaks Dharma relying on all Buddhas, not relying on what is upheld by one's own mind; speaks Dharma relying on the root of great loving-kindness and great compassion, not relying on the root of afflictions and secondary afflictions; speaks Dharma relying on cutting off the stream of afflictions that follow ordinary beings, not relying on cutting off the proper practice that follows the Buddha, Dharma, and Sangha jewels; speaks Dharma relying on benefiting others with great loving-kindness and compassion, not relying on receiving pleasure and benefiting oneself; the Dharma speaker speaks relying on that profound Dharma, because of emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita) ultimately; the Dharma speaker speaks relying on that superior person, because they are able to follow and turn the great Dharma wheel; the Dharma speaker speaks subduing all demonic enemies, because they are able to subdue the Skandha-māra (陰魔), Mṛtyu-māra (死魔), Kleśa-māra (煩惱魔), and Devaputra-māra (天魔); the Dharma speaker speaks in accordance with the Bodhimaṇḍa (道場), because it is worthy of offerings from all the world; the Dharma speaker speaks in accordance with Sarvākārajñatā (一切智智), because they ultimately attain the ten powers (Daśa-bala), the four fearlessnesses (Catvāri vaiśāradyāni), and the eighteen unshared qualities (Aṣṭādaśa āveṇikadharmāḥ). Good man! This is called a Bodhisattva-Mahasattva entering into ten kinds of Dharma practices, able to understand the meaning of a Dharma master. Furthermore, good man! A Bodhisattva-Mahasattva entering into ten kinds of Dharma practices is able to understand the meaning of a Dharma master. What are the ten? They are: delighting in the activities that support pure conduct, not delighting in worldly possessions; delighting in --------------------------------------------------------------------------------
Chinese
圣人所行之法，而能不舍教化众生凡夫所作可诃之事；菩萨常乐法食，不贪世味；常乐阿兰若处，不着城邑聚落；常乐佛菩提，不求声闻、辟支佛菩提；常乐断智障，不乐断烦恼障；常乐三十二相、八十种好成就色身，不乐唯证法身；常乐成就十力、四无所畏、十八不共法，不乐唯证四谛之法；常乐成就随一切众生善根，不乐唯集自身善根；常乐断除一切烦恼及烦恼习气，非唯乐断烦恼障法。善男子！是名菩萨摩诃萨入十种法行能知法师义。 “善男子！菩萨摩诃萨入十种法行能知法师相应譬喻。何等为十？ “所谓，善男子！譬如大地，其性平等，广能荷负一切众生，而于众生不求报恩。善男子！菩萨法师如彼大地，其心平等，普能荷负一切众生，而于众生不求报恩。 “善男子！譬如大水，其性普洽，泽润一切皆令滋茂，而于彼物不求报恩。菩萨法师亦复如是，以己功德利润众生悉令安隐，而于众生不求报恩。 “善男子！譬如火性，力能成熟一切果实，而于彼事无所悕望。菩萨法师亦复如是，以己功德智慧成熟一切众生善根果实，而于众生不求恩惠。 “善男子！譬如风性，力能生长一切药草诸种，而于彼物不生分别，无所悕望。菩萨法师亦复如是，力能增长一切众生生身、法 现代汉语译本： 圣人所行之法，能够不舍弃教化众生的职责，即使是凡夫所做的应受呵责之事；菩萨常常喜乐于佛法的滋养，不贪恋世俗的享乐；常常喜乐于寂静的阿兰若（Aranya，意为寂静处），不执着于城镇村落；常常喜乐于证得佛菩提（Buddha-bodhi，意为佛的觉悟），不追求声闻（Sravaka，意为听闻佛法而悟道者）、辟支佛（Pratyekabuddha，意为独自悟道者）的菩提；常常喜乐于断除智慧上的障碍，不喜乐于断除烦恼上的障碍；常常喜乐于成就具足三十二相、八十种好的色身，不喜乐于仅仅证得法身；常常喜乐于成就十力（Dasabala，意为佛的十种力量）、四无所畏（Catur-vaisaradya，意为佛的四种无所畏惧的自信）、十八不共法（Asta-dasa-avenika-dharma，意为佛独有的十八种功德），不喜乐于仅仅证得四谛之法；常常喜乐于成就随顺一切众生的善根，不喜乐于仅仅积聚自身的善根；常常喜乐于断除一切烦恼以及烦恼的习气，而不仅仅是喜乐于断除烦恼障。善男子！这叫做菩萨摩诃萨（Bodhisattva-mahasattva，意为大菩萨）进入十种法行，能够了解法师的真义。 ‘善男子！菩萨摩诃萨进入十种法行，能够了解与法师相应的譬喻。哪十种呢？’ ‘所谓，善男子！譬如大地，它的性质平等，能够广泛地承载一切众生，却不向众生索求报恩。善男子！菩萨法师就像那大地一样，内心平等，普遍地承载一切众生，却不向众生索求报恩。’ ‘善男子！譬如大水，它的性质普遍滋润，泽被一切，使万物都得到滋养茂盛，却不向它们索求报恩。菩萨法师也像这样，用自己的功德利益众生，使他们都得到安稳，却不向众生索求报恩。’ ‘善男子！譬如火的性质，能够使一切果实成熟，却不为此事有所期望。菩萨法师也像这样，用自己的功德智慧使一切众生的善根果实成熟，却不向众生索求恩惠。’ ‘善男子！譬如风的性质，能够生长一切药草和各种种子，却不对它们加以分别，也没有任何期望。菩萨法师也像这样，能够增长一切众生的生身、法