Chinese
入即入一入，所谓白入；若欲以一切入入一入即入一入，所谓识入。 “若欲以一切地、水、火、风、空、青、黄、赤、白、识入一入即入一入，是故名为一切入入一。一入即成一切入，是故名为一切入。是名菩萨摩诃萨十一切入。 “善男子！何者是菩萨摩诃萨十自在？所谓命自在、心自在、物自在、业自在、生自在、如意自在、信自在、愿自在、智自在、法自在，是名菩萨摩诃萨十自在。善男子！得上甘露名为命自在；能知一切唯是一心，名为心自在；于其掌中出诸珍宝，亦以虚空而为库藏，名为物自在；远离一切烦恼、烦恼习气及无明使，名为业自在；于禅定解脱三昧、三摩跋提随意回转，名为生自在；于一切行自然而行，名为如意自在；于一切入中得自在观，名为信自在；即生心时，现前成就一切诸事，名为愿自在；一切身、口、意业以智为本，名为智自在；现得平等真如法界、实际无垢智慧，名为法自在。 “复次，善男子！得命自在故，对治一切世间死怖畏；得心自在故，对治一切世间烦恼怖畏；得物自在故，对治一切世间贫穷怖畏；得业自在故，对治一切世间恶行怖畏；得生自在故，对治一切世间恶道怖畏；得如意自在故，对治一切世间追求怖畏；得信自在故，对治一切世间谤法罪 现代汉语译本：入就是进入一种入，这被称为白入；如果想要用一切入进入一种入，那就是进入一种入，这被称为识入（Vijnana Ayatana）。 ‘如果想要用一切地入（Prthivi Ayatana，地界）、水入（Apah Ayatana，水界）、火入（Tejas Ayatana，火界）、风入（Vayu Ayatana，风界）、空入（Akasa Ayatana，空界）、青入（Nila Ayatana，青色界）、黄入（Pita Ayatana，黄色界）、赤入（Lohita Ayatana，红色界）、白入（Avadata Ayatana，白色界）、识入（Vijnana Ayatana，识界）进入一种入，那就是进入一种入，所以这被称为一切入入一。一种入就成为一切入，所以这被称为一切入。这被称为菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）的十一切入。’ ‘善男子！什么是菩萨摩诃萨的十自在？就是命自在、心自在、物自在、业自在、生自在、如意自在、信自在、愿自在、智自在、法自在，这被称为菩萨摩诃萨的十自在。善男子！得到上甘露（Amrita）被称为命自在；能够知道一切都只是一心，被称为心自在；在手掌中能变出各种珍宝，也能以虚空作为库藏，被称为物自在；远离一切烦恼、烦恼习气以及无明使，被称为业自在；对于禅定（Dhyana）、解脱（Moksha）、三昧（Samadhi）、三摩跋提（Samapatti）能够随意回转，被称为生自在；对于一切行为能够自然而行，被称为如意自在；在一切入中得到自在的观察，被称为信自在；在生起念头时，当下就能成就一切事情，被称为愿自在；一切身、口、意业以智慧为根本，被称为智自在；当下获得平等真如法界（Tathata Dharmadhatu）、实际无垢的智慧，被称为法自在。’ ‘此外，善男子！因为得到命自在，所以能对治一切世间的死亡恐惧；因为得到心自在，所以能对治一切世间的烦恼恐惧；因为得到物自在，所以能对治一切世间的贫穷恐惧；因为得到业自在，所以能对治一切世间的恶行恐惧；因为得到生自在，所以能对治一切世间的恶道恐惧；因为得到如意自在，所以能对治一切世间的追求恐惧；因为得到信自在，所以能对治一切世间的诽谤佛法罪。
English
English version: Entering means entering one entry, which is called the white entry; if you want to enter one entry with all entries, then you enter one entry, which is called the Vijnana Ayatana (sphere of consciousness). 'If you want to enter one entry with all earth entry (Prthivi Ayatana, earth element), water entry (Apah Ayatana, water element), fire entry (Tejas Ayatana, fire element), wind entry (Vayu Ayatana, wind element), space entry (Akasa Ayatana, space element), blue entry (Nila Ayatana, blue color), yellow entry (Pita Ayatana, yellow color), red entry (Lohita Ayatana, red color), white entry (Avadata Ayatana, white color), and consciousness entry (Vijnana Ayatana, sphere of consciousness), then you enter one entry, therefore it is called entering one with all entries. One entry becomes all entries, therefore it is called all entries. This is called the ten all entries of a Bodhisattva-Mahasattva (Great Bodhisattva).' 'Good man! What are the ten freedoms of a Bodhisattva-Mahasattva? They are freedom over life, freedom over mind, freedom over possessions, freedom over karma, freedom over birth, freedom over wish fulfillment, freedom over faith, freedom over vows, freedom over wisdom, and freedom over Dharma. These are called the ten freedoms of a Bodhisattva-Mahasattva. Good man! Obtaining the supreme nectar (Amrita) is called freedom over life; being able to know that everything is only one mind is called freedom over mind; being able to produce various treasures from the palm of one's hand, and also using emptiness as a treasury, is called freedom over possessions; being far away from all afflictions, habitual tendencies of afflictions, and ignorance, is called freedom over karma; being able to freely transform in meditation (Dhyana), liberation (Moksha), samadhi (Samadhi), and samapatti (Samapatti), is called freedom over birth; being able to act naturally in all actions is called freedom over wish fulfillment; obtaining free observation in all entries is called freedom over faith; when a thought arises, immediately accomplishing all things is called freedom over vows; all actions of body, speech, and mind are based on wisdom, which is called freedom over wisdom; immediately obtaining equal true suchness Dharmadhatu (Tathata Dharmadhatu), actual undefiled wisdom, is called freedom over Dharma.' 'Furthermore, good man! Because of obtaining freedom over life, one can counteract all worldly fear of death; because of obtaining freedom over mind, one can counteract all worldly fear of afflictions; because of obtaining freedom over possessions, one can counteract all worldly fear of poverty; because of obtaining freedom over karma, one can counteract all worldly fear of evil deeds; because of obtaining freedom over birth, one can counteract all worldly fear of evil destinies; because of obtaining freedom over wish fulfillment, one can counteract all worldly fear of pursuit; because of obtaining freedom over faith, one can counteract all worldly sin of slandering the Dharma.' --------------------------------------------------------------------------------
Chinese
怖畏；得愿自在故，对治一切世间心念缚怖畏；得智自在故，对治一切世间云何疑刺怖畏；得法自在故，对治一切世间大众怖畏。 “复次，善男子！远离杀生之罪，与一切众生无瞋害心，是命自在因；于受乐众生无障碍大慈、于受苦众生无障碍大悲，是心自在因；平等心舍一切事，及回向大菩提，是物自在因；入一切所作业——所谓清净身、口、意业——是业自在因；以菩提心为本，摄取一切善根、十善业道，是生自在因；以一切供养、恭敬、礼拜、赞叹，象马车乘舍与众生，是如意自在因；于三宝中教化一切众生，是信自在因；与一切众生清净身、口、意业，是愿自在因；远离供养、恭敬、饮食贪心，能施一切众生法食，是智自在因；平等教化一切众生，说一切众生平等法界，说一切众生诸佛如来以为法身、非饮食身，是法自在因。是名诸菩萨摩诃萨得十自在。 “善男子！何者是菩萨摩诃萨十谛？所谓世谛、第一义谛、相谛、差别谛、观谛、事谛、生谛、尽无生智谛、入道智谛、集如来智谛，是名十谛。 “善男子！世谛者，所谓有限齐名数为他人说，狭劣不广，是名世谛。 “第一义谛者，所谓甚深空相应法，无有限齐，不断绝处，非他因缘，平等一相，无有高下，不乱不静相、一 现代汉语译本：由于获得愿望的自在，能对治一切世间因心念束缚而产生的怖畏；由于获得智慧的自在，能对治一切世间因‘云何’（如何）的疑惑之刺而产生的怖畏；由于获得佛法的自在，能对治一切世间在大众场合产生的怖畏。 ‘再者，善男子！远离杀生的罪业，对一切众生没有嗔恨伤害之心，这是获得生命自在的原因；对于享受快乐的众生没有障碍地施予大慈，对于承受痛苦的众生没有障碍地施予大悲，这是获得心自在的原因；以平等之心舍弃一切事物，并且将功德回向于伟大的菩提，这是获得物质自在的原因；进入一切所作的行业——也就是清净的身、口、意业——这是获得行业自在的原因；以菩提心为根本，摄取一切善根、十善业道，这是获得出生的自在的原因；以一切供养、恭敬、礼拜、赞叹，以及布施象、马、车乘给众生，这是获得如意自在的原因；在三宝（佛、法、僧）中教化一切众生，这是获得信仰自在的原因；给予一切众生清净的身、口、意业，这是获得愿望自在的原因；远离对于供养、恭敬、饮食的贪心，能够施予一切众生佛法的食粮，这是获得智慧自在的原因；平等地教化一切众生，宣说一切众生平等的法界，宣说一切众生的法身是诸佛如来，而不是饮食之身，这是获得佛法自在的原因。’这被称为诸位菩萨摩诃萨获得的十种自在。 ‘善男子！什么是菩萨摩诃萨的十种真谛？ 也就是世俗谛、第一义谛、相谛、差别谛、观谛、事谛、生谛、尽无生智谛、入道智谛、集如来智谛，这被称为十种真谛。’ ‘善男子！世俗谛，就是指有限的、齐一的名数，为了他人而宣说，狭隘浅薄而不广博，这被称为世俗谛。’ ‘第一义谛，就是指非常深奥的、与空性相应的佛法，没有有限的界限，没有断绝之处，不是由其他因缘所生，平等而唯一，没有高下之分，不混乱也不寂静，具有单一的相。
English
English version: Because of attaining the freedom of wishes, one can counteract all fears arising from mental bondages in the world; because of attaining the freedom of wisdom, one can counteract all fears arising from the 'how' (云何) doubts in the world; because of attaining the freedom of Dharma, one can counteract all fears arising in public gatherings in the world. 'Furthermore, good man! To be apart from the sin of killing, and to have no hatred or harmful intent towards all sentient beings, is the cause of the freedom of life; to bestow great loving-kindness without obstruction upon sentient beings who are enjoying happiness, and to bestow great compassion without obstruction upon sentient beings who are enduring suffering, is the cause of the freedom of mind; to relinquish all things with an equal mind, and to dedicate the merits to the great Bodhi, is the cause of the freedom of material possessions; to enter into all actions—that is, pure actions of body, speech, and mind—is the cause of the freedom of action; to take the Bodhi mind as the foundation, and to gather all good roots and the ten virtuous paths of action, is the cause of the freedom of birth; to offer all kinds of offerings, reverence, prostrations, and praises, and to give away elephants, horses, carriages, and vehicles to sentient beings, is the cause of the freedom of wish fulfillment; to teach and transform all sentient beings within the Three Jewels (Buddha, Dharma, Sangha), is the cause of the freedom of faith; to give all sentient beings pure actions of body, speech, and mind, is the cause of the freedom of wishes; to be apart from greed for offerings, reverence, and food, and to be able to bestow the food of Dharma upon all sentient beings, is the cause of the freedom of wisdom; to teach and transform all sentient beings equally, to proclaim the equal Dharmadhatu of all sentient beings, and to proclaim that the Dharmakaya of all sentient beings is the Thus Come One (Tathagata), not a body of food, is the cause of the freedom of Dharma.' This is called the ten freedoms attained by the Bodhisattvas Mahasattvas. 'Good man! What are the ten truths of the Bodhisattva Mahasattva? They are the mundane truth, the ultimate truth, the truth of characteristics, the truth of distinctions, the truth of observation, the truth of events, the truth of birth, the truth of the wisdom of the exhaustion of birth, the truth of the wisdom of entering the path, and the truth of gathering the wisdom of the Thus Come One (Tathagata). These are called the ten truths.' 'Good man! The mundane truth refers to limited, uniform names and numbers, spoken for the sake of others, narrow and shallow, not broad and extensive. This is called the mundane truth.' 'The ultimate truth refers to the very profound Dharma that corresponds to emptiness, without limited boundaries, without any place of cessation, not arising from other causes and conditions, equal and one in nature, without high or low distinctions, neither chaotic nor still, having a single characteristic. -------------------------------------------------------------------------------- 切法真如相，是名第一义谛。
Chinese
“相谛者，所谓逼恼者苦相、生者集相、净者灭相、乘者道相，是名相谛。 “复次，善男子！知一切法自性无我相、证道相、作证相，是名相谛。如是知一切法自性净相、知自性远离相、知自性空相、知自性不生不灭相，证道相、作证道相，是名相谛。 “差别谛者，一切法皆是一相，依他因缘而差别说——一相者，所谓空相，彼空依他差别而说。 “又复，一切法无相、无愿、无行，不生、不灭，彼一切差别皆是空相、皆悉是空、不相违相，是名差别谛。 “何者是观谛？观者彻观故，数见、思惟、知、见、觉，证智，于彼境不相违背，是名观谛。 “事谛者，所谓事智——事者，谓阴界入——知彼阴界入唯是因缘生，无事、无寿者，能如是知而证于道，是名事谛。 “何者是生谛？所谓依彼知断烦恼、依彼行断烦恼、依彼道断烦恼，而得十力、四无畏、十八不共法，复证一切法、得一切如来胜自在法，是名生谛。 “尽无生智谛者，说一切有为法尽，彼有为法尽不尽以尽无尽。若尽有尽者即有尽尽，是故尽不尽。是故，尽不生、不灭，是名尽无生智谛。 “何者是入道智谛？以何等智、以何等道、以何等功德聚集、以何 现代汉语译本 切法真如相，这被称为第一义谛（Paramārtha-satya，最高的真理）。 ‘相谛（Lakṣaṇa-satya，特征谛）是指，所谓逼迫恼乱是苦相（Duḥkha-lakṣaṇa，痛苦的特征），产生是集相（Samudaya-lakṣaṇa，集起的特征），寂静是灭相（Nirodha-lakṣaṇa，寂灭的特征），乘载是道相（Mārga-lakṣaṇa，道路的特征），这被称为相谛。’ ‘此外，善男子！了知一切法自性无我相（Anātma-lakṣaṇa，无我的特征），证得道相，作为证悟的表征，这被称为相谛。像这样了知一切法自性清净相，了知自性远离相，了知自性空相（Śūnyatā-lakṣaṇa，空性的特征），了知自性不生不灭相，证得道相，作为证得道相的表征，这被称为相谛。’ ‘差别谛（Viśeṣa-satya，差别的真理）是指，一切法皆是一相，依随他因缘而有差别的解说——一相是指空相，那空依随他差别而说。’ ‘又，一切法无相（Animitta，无相）、无愿（Apranihita，无愿）、无行（Anabhisaṃkhāra，无作），不生、不灭，那一切差别都是空相，都是空，不相违背，这被称为差别谛。’ ‘什么是观谛（Darśana-satya，观的真理）？观是指彻底的观察，多次观察、思惟、知、见、觉，证得智慧，对于那境界不相违背，这被称为观谛。’ ‘事谛（Kṛtya-satya，作用的真理）是指，所谓事智——事是指阴（Skandha，蕴）、界（Dhātu，界）、入（Āyatana，处）——了知那阴界入只是因缘生，没有事物、没有寿命，能够这样了知而证得道，这被称为事谛。’ ‘什么是生谛（Utpāda-satya，生起的真理）？是指依靠它了知而断除烦恼，依靠它修行而断除烦恼，依靠它道而断除烦恼，从而获得十力（Daśa-bala，如来的十种力量）、四无畏（Catvāri vaiśāradyāni，四种无所畏惧的自信）、十八不共法（Aṣṭādaśa āveṇikā buddha-dharmāḥ，佛的十八种不共功德），又证得一切法、获得一切如来殊胜自在之法，这被称为生谛。’ ‘尽无生智谛（Kṣayājñāna-anutpādajñāna-satya，尽智无生智的真理）是指，说一切有为法（Saṃskṛta-dharma，有为法）灭尽，那有为法灭尽是不尽还是以尽而无尽。如果灭尽是有尽的，那么就有灭尽的灭尽，所以灭尽是不尽的。因此，灭尽是不生、不灭的，这被称为尽无生智谛。’ ‘什么是入道智谛（Mārgajñāna-satya，入道智的真理）？以什么样的智慧、以什么样的道、以什么样的功德聚集、以何