English
English version: The Dharma practices of a sage are such that they do not abandon the teaching and transformation of sentient beings, even regarding the reprehensible actions of ordinary people. A Bodhisattva constantly delights in the nourishment of the Dharma, not craving worldly pleasures. They constantly delight in solitary Aranya (quiet place), not clinging to cities and villages. They constantly delight in attaining Buddha-bodhi (Buddha's enlightenment), not seeking the Bodhi of Sravakas (hearers) or Pratyekabuddhas (solitary Buddhas). They constantly delight in severing the obstructions of wisdom, not delighting in severing the obstructions of afflictions. They constantly delight in perfecting a physical body endowed with the thirty-two major marks and eighty minor characteristics, not delighting in merely realizing the Dharmakaya (Dharma body). They constantly delight in accomplishing the ten powers (Dasabala), the four fearlessnesses (Catur-vaisaradya), and the eighteen unique qualities (Asta-dasa-avenika-dharma), not delighting in merely realizing the Four Noble Truths. They constantly delight in fulfilling the roots of goodness of all sentient beings, not delighting in merely accumulating their own roots of goodness. They constantly delight in eradicating all afflictions and the habitual tendencies of afflictions, not merely delighting in severing the afflictive obstructions. Good man! This is called a Bodhisattva-mahasattva (great Bodhisattva) entering into the ten Dharma practices, capable of understanding the meaning of a Dharma teacher. 'Good man! A Bodhisattva-mahasattva entering into the ten Dharma practices is able to understand the corresponding metaphors of a Dharma teacher. What are the ten?' 'So-called, good man! It is like the earth, whose nature is equal, broadly able to bear all sentient beings, yet not seeking gratitude from sentient beings. Good man! A Bodhisattva Dharma teacher is like that earth, with an equal mind, universally able to bear all sentient beings, yet not seeking gratitude from sentient beings.' 'Good man! It is like great water, whose nature universally permeates, nourishing everything, causing all to flourish, yet not seeking gratitude from those things. A Bodhisattva Dharma teacher is also like this, using their own merits to benefit sentient beings, causing them all to attain peace and security, yet not seeking gratitude from sentient beings.' 'Good man! It is like the nature of fire, able to ripen all fruits, yet not hoping for anything in return for that matter. A Bodhisattva Dharma teacher is also like this, using their own merits and wisdom to ripen the roots of goodness and fruits of all sentient beings, yet not seeking favors from sentient beings.' 'Good man! It is like the nature of wind, able to grow all herbs and various seeds, yet not discriminating among them, without any expectations. A Bodhisattva Dharma teacher is also like this, able to increase the physical body and Dharma -------------------------------------------------------------------------------- 身，而于众生不求报恩。
Chinese
“善男子！譬如空界，无量、无边，体无障碍、容受一切，而于彼物无所分别、无所贪着。菩萨法师亦复如是，成就无量无边诸善功德，体无障碍，利益一切众生，而于众生无所分别、无所贪着。 “善男子！譬如明月显处虚空，清净圆满，众生见者无不爱乐，光照世间一切群像，而不为彼昏翳所污。菩萨法师亦复如是，出现于世，功德具足，在在处处一切见者皆悉爱乐，救度世间而不为彼世法所染。 “善男子！譬如日出光明普照，破诸闇冥，无有翳障，一切众生所作事业皆悉成就，而彼日性于诸众生无有分别、悕报恩心。菩萨法师亦复如是，出现于世，破诸众生无明黑闇，以智慧光普照众生，种种善根皆令增长，而彼菩萨于诸众生无有分别、求少报恩。 “善男子！譬如船舫，坚、厚、善缚，不破不坏，能于大海渡诸众生，而于众生不求价直。菩萨法师亦复如是，以智慧为厚、诸波罗蜜为坚、大慈悲为善缚，能于生死大海渡诸众生，而于众生不求价直。 “善男子！譬如暴河，漂流迅急，险难可畏。中有桥梁，于诸众生平等，悉与济渡之乐，而无分别济渡之想。菩萨法师亦复如是，于烦恼暴河驶流难渡、险难可畏、驶流恶道，能于其中作大桥梁，于诸众 现代汉语译本： 身，却不向众生寻求报恩。 ‘善男子！譬如虚空，无量无边，其体性没有障碍，能够容纳一切，却对其中的事物没有分别，也没有贪恋执着。菩萨法师也是这样，成就无量无边的各种善功德，其体性没有障碍，利益一切众生，却对众生没有分别，也没有贪恋执着。’ ‘善男子！譬如明月显现在虚空中，清净圆满，众生见到没有不喜爱赞叹的，光明照耀世间一切景象，却不会被昏暗遮蔽所污染。菩萨法师也是这样，出现在世间，功德圆满具足，无论在什么地方，一切见到的人都喜爱赞叹，救度世间，却不会被世俗的法则所污染。’ ‘善男子！譬如太阳出来，光明普照，破除一切黑暗，没有遮蔽阻碍，一切众生所做的事业都能成就，而太阳的本性对于众生没有分别，也没有希望得到报恩的心。菩萨法师也是这样，出现在世间，破除众生无明的黑暗，用智慧的光芒普照众生，使各种善根都得以增长，而菩萨对于众生没有分别，也不求丝毫报恩。’ ‘善男子！譬如船只，坚固厚实，捆扎牢固，不会破损损坏，能够在茫茫大海中运载众生，却不向众生索取费用。菩萨法师也是这样，以智慧为厚度，以诸波罗蜜（Paramita，到彼岸）为坚固，以大慈悲为牢固的捆扎，能够在生死大海中运载众生，却不向众生索取费用。’ ‘善男子！譬如湍急的河流，水流迅猛，险峻可怕。河中有桥梁，对于一切众生平等，都给予渡河的快乐，而没有分别渡谁不渡谁的想法。菩萨法师也是这样，在烦恼的湍急河流中，水流迅猛难以渡过，险峻可怕，是通往恶道的快速水流，菩萨法师能在这烦恼之河中建造巨大的桥梁，对于一切众’
English
English version: He does not seek repayment from sentient beings for his body. 'Good man! It is like the empty space, immeasurable and boundless, its essence without obstruction, accommodating everything, yet without discrimination or attachment to anything within it. The Bodhisattva Dharma Master is also like this, accomplishing immeasurable and boundless good merits, his essence without obstruction, benefiting all sentient beings, yet without discrimination or attachment to any sentient beings.' 'Good man! It is like the bright moon appearing in the empty sky, pure and complete, all who see it cannot help but love and admire it, its light illuminating all forms in the world, yet it is not defiled by darkness or shadows. The Bodhisattva Dharma Master is also like this, appearing in the world, complete with merits, in every place, all who see him love and admire him, saving the world, yet he is not tainted by worldly dharmas.' 'Good man! It is like the sun rising, its light shining everywhere, breaking through all darkness, without obstruction or hindrance, all the endeavors of sentient beings are accomplished, yet the nature of the sun has no discrimination towards sentient beings, nor does it hope for repayment. The Bodhisattva Dharma Master is also like this, appearing in the world, breaking through the darkness of ignorance of sentient beings, illuminating sentient beings with the light of wisdom, causing all kinds of good roots to grow, yet the Bodhisattva has no discrimination towards sentient beings, nor does he seek the slightest repayment.' 'Good man! It is like a boat, sturdy, thick, and well-bound, not broken or damaged, able to carry sentient beings across the vast ocean, yet it does not ask for payment from sentient beings. The Bodhisattva Dharma Master is also like this, with wisdom as its thickness, the various Paramitas (Paramita, to the other shore) as its sturdiness, and great compassion as its firm binding, able to carry sentient beings across the ocean of birth and death, yet it does not ask for payment from sentient beings.' 'Good man! It is like a raging river, its current swift and rapid, dangerous and frightening. In the middle of it, there is a bridge, equal to all sentient beings, giving them all the joy of crossing, without the thought of discriminating who to ferry and who not to. The Bodhisattva Dharma Master is also like this, in the raging river of afflictions, its current swift and difficult to cross, dangerous and frightening, a fast current leading to evil paths, the Bodhisattva Dharma Master can build a great bridge in this river of afflictions, for all sent' --------------------------------------------------------------------------------
Chinese
生平等施与解脱之乐，而无分别度脱之心。 “善男子！譬如闇室然大灯明，于下、中、上一切众生平等普照，而彼灯明无我、我所照了之想。菩萨法师亦复如是，于无明闇室然智慧灯，于下、中、上一切众生平等普照，而彼菩萨无我、我所能照之心。 “善男子！是名菩萨摩诃萨入十种法行能知法师相应譬喻。 “善男子！菩萨摩诃萨入十种法行知不共住法。何等为十？所谓小心、少求、狭劣众生皆不共住；不起广心、不起大行、懈怠众生亦不共住；依止慢心、增上慢、我慢犹如高幢，如是众生亦不共住；悭嫉、破戒、瞋恨、懈怠、乱心、愚痴众生皆不共住；贪欲、瞋恚、恼害觉观等心亦不共住；一切分别、差异分别、种种分别亦不共住；一切盖障随烦恼使亦不共住；一切声闻、辟支佛及世间念亦不共住；一切悕求恭敬、赞叹、礼拜之念亦不共住；一切我、我所心亦不共住。善男子！是名菩萨摩诃萨入十种法行能知不共住法。 “复次，善男子！菩萨摩诃萨于十种舍心皆不共住。何等为十？所谓舍于摄受妙法之心亦不共住、舍于听闻妙法之心亦不共住、舍于教化众生之心亦不共住、舍于法施众生之心亦不共住、舍于一切尊重恭敬供养之心亦不共住、舍于降伏魔等之心亦不共住、舍于摧灭外 现代汉语译本：平等地施予众生平等解脱的快乐，而没有分别心去度脱他们。 ‘善男子！譬如在黑暗的房间里点燃巨大的灯，对下、中、上一切众生平等普遍地照耀，而那灯光明亮，却没有‘我’、‘我的’照耀的想法。菩萨法师也像这样，在无明的黑暗房间里点燃智慧的灯，对下、中、上一切众生平等普遍地照耀，而那位菩萨没有‘我’、‘我的’能够照耀的心。 ‘善男子！这叫做菩萨摩诃萨进入十种法行，能够知道与法师相应的譬喻。 ‘善男子！菩萨摩诃萨进入十种法行，知道不共同居住的法。哪十种呢？就是说，小心眼、少欲求、狭隘低劣的众生都不共同居住；不生起广阔的心、不发起广大的行为、懈怠的众生也不共同居住；依靠傲慢心、增长的傲慢、我慢，就像高高的旗帜一样，这样的众生也不共同居住；吝啬嫉妒、毁犯戒律、嗔恨、懈怠、心绪散乱、愚痴的众生都不共同居住；贪欲、嗔恚、恼害的觉观等心也不共同居住；一切分别、差异的分别、种种的分别也不共同居住；一切盖障和随烦恼的使者也不共同居住；一切声闻（Śrāvaka，听闻佛陀教诲而证悟的修行者）、辟支佛（Pratyekabuddha，独自悟道的修行者）以及世间的念头也不共同居住；一切希望得到恭敬、赞叹、礼拜的念头也不共同居住；一切我、我所的心也不共同居住。善男子！这叫做菩萨摩诃萨进入十种法行，能够知道不共同居住的法。 ‘再者，善男子！菩萨摩诃萨对于十种舍弃的心，都不共同居住。哪十种呢？就是说，舍弃摄取接受微妙佛法的心也不共同居住，舍弃听闻微妙佛法的心也不共同居住，舍弃教化众生的心也不共同居住，舍弃用佛法布施众生的心也不共同居住，舍弃一切尊重恭敬供养的心也不共同居住，舍弃降伏魔等的心也不共同居住，舍弃摧毁外道的心
English
English version: He equally bestows the joy of liberation upon all beings, without a discriminating mind to deliver them. 'Good man! It is like lighting a great lamp in a dark room, shining equally and universally upon all beings, high, middle, and low. Yet, that lamp has no thought of 'I' or 'mine' in its illumination. The Bodhisattva Dharma Master is also like this, lighting the lamp of wisdom in the dark room of ignorance, shining equally and universally upon all beings, high, middle, and low. Yet, that Bodhisattva has no thought of 'I' or 'mine' in being able to illuminate. 'Good man! This is called the Bodhisattva Mahasattva entering into ten kinds of Dharma practices, able to know the corresponding metaphors of a Dharma Master. 'Good man! The Bodhisattva Mahasattva enters into ten kinds of Dharma practices, knowing the Dharma of not dwelling together. What are the ten? That is to say, those with small minds, few desires, and narrow inferiority do not dwell together; those who do not generate vast minds, do not initiate great actions, and are lazy also do not dwell together; those who rely on arrogance, increased arrogance, and ego-arrogance, like a tall banner, such beings also do not dwell together; those who are stingy and jealous, break precepts, are hateful, lazy, have distracted minds, and are foolish also do not dwell together; minds of greed, anger, and harmful perceptions also do not dwell together; all discriminations, differentiated discriminations, and various discriminations also do not dwell together; all coverings and hindrances, along with the messengers of afflictions, also do not dwell together; all Śrāvakas (hearers of the Buddha's teachings who attain enlightenment), Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), and worldly thoughts also do not dwell together; all thoughts of hoping for respect, praise, and worship also do not dwell together; all thoughts of 'I' and 'mine' also do not dwell together. Good man! This is called the Bodhisattva Mahasattva entering into ten kinds of Dharma practices, able to know the Dharma of not dwelling together. 'Furthermore, good man! The Bodhisattva Mahasattva does not dwell together with ten kinds of abandoning minds. What are the ten? That is to say, abandoning the mind of embracing and receiving the wonderful Dharma also does not dwell together, abandoning the mind of listening to the wonderful Dharma also does not dwell together, abandoning the mind of teaching and transforming beings also does not dwell together, abandoning the mind of giving Dharma to beings also does not dwell together, abandoning all minds of respect, reverence, and offerings also does not dwell together, abandoning the mind of subduing demons and the like also does not dwell together, abandoning the mind of destroying external paths --------------------------------------------------------------------------------