English
English version: Practicing without breaking decorum in all situations, and equally teaching the Dharma to all beings, one achieves the power of all-place wisdom (being able to reach all places with wisdom); practicing and teaching sentient beings within the practice of Dhyana, one achieves the power of wisdom arising from the purity of Dhyana, Samadhi, and Samapatti (wisdom arising from meditation, capable of clearing defilements); practicing the right path, and showing the right path to sentient beings who have lost it, one achieves the power of divine eye wisdom (being able to see distant and subtle things); practicing right mindfulness with all sentient beings, one achieves the power of knowledge of past lives; practicing pure Dharma with all sentient beings, one achieves the power of the wisdom of the extinction of outflows (cutting off all afflictions); practicing extensive learning and teaching sentient beings, one achieves fearlessness in great assemblies. When the World Honored One spoke this Dharma gate called 'Entering the Order of All Practices,' there were two Bodhisattvas in the assembly: one named Anabhilāpya (无所发), and the other named Tvaritabuddhi (奋迅慧), who were seated with their retinues on a separate pavilion treasure hall. These two Bodhisattvas, sitting there, arose such a thought: 'There are Bodhisattva Mahasattvas who possess vast collections of Dharma, and we should speak of them.' After saying these words, Bodhisattva Tvaritabuddhi spoke to Bodhisattva Mahasattva Anabhilāpya: 'Good man! How does a Bodhisattva Mahasattva know the birth of the Buddhas, Tathāgatas (如来), Arhats (应供), Samyaksaṃbuddhas (正遍知)? How does a Bodhisattva Mahasattva know the true body of the Buddhas Tathagatas? How does one know that the Buddhas Tathagatas achieve enlightenment for the sake of others? How does one know that the Buddhas Tathagatas are truly permanent? How does a Bodhisattva know the Great Parinirvana (大般涅槃) of the Buddhas Tathagatas? How does a Bodhisattva know the conduct of the Buddhas Tathagatas? How does a Bodhisattva know the correspondence of metaphors? How does a Bodhisattva know the types of Buddhas? How does a Bodhisattva know that the Buddhas Tathagatas only rely on words to teach the Dharma? How does a Bodhisattva know the meaning of emptiness (Śūnyatā 空)? How does a Bodhisattva know the Dharma corresponding to emptiness? How does a Bodhisattva know the one who speaks of emptiness? How does a Bodhisattva know the meaning of a Dharma master? How does a Bodhisattva know the metaphors corresponding to a Dharma master? How do Bodhisattvas know the unique Dharmas (Āveṇikadharma 不共住法)? How do Bodhisattvas know the matters of transformation? How does a Bodhisattva know the excellent and wonderful results of good roots? Good man! How does a Bodhisattva know that the undefiled good roots can obtain excellent and wonderful results?' At that time, Bodhisattva Mahasattva Anabhilāpya spoke to Bodhisattva Tvaritabuddhi: --------------------------------------------------------------------------------
Chinese
言：“善男子！汝善能问此甚深法集。善男子！此是胜妙广大法集法门。善男子！汝今谛听，我当承佛威神、如来加力而为汝说何者是广大法集法门。 “善男子！菩萨入十种法行能知如来、应供、正遍知生。何者为十？所谓远离一切所作分别心故而生、转离一切心意意识身故而行寂静、一切生灭故而示现生灭行、依过去行起故而行一切果报行、得无障碍法界所作集故而集一切作业、以十大愿为首满足百千万阿僧祇愿庄严故而为庄严、得一切诸佛如来所加加故名诸佛加、随教化一切众生善根所作故而为一切作业集起、大慈大悲故而方便教化众生、随时住持众生善根吹心故而得深心、随众生心行差别故而现种种生。善男子！是名菩萨摩诃萨入十种法行能知如来、应供、正遍知生。 “又，善男子！菩萨摩诃萨入十种法行能知如来真实身。何者为十？所谓真实为体，以清净无垢故；法界为体，以无差别故；实际为体，以遍至故；空、无相、无愿为体，以真实寂静故；幻化焰响、水中月、乾闼婆城、旋火轮为体，以为化因缘而有故；不生、不灭为体，以无物故；一切法自性为体，以自性鲜白故；过去不来，以无间故；未来不去，以无形故；现在不住，以过去、未来无故。善男子！是名菩萨摩诃萨入十种法行能知 现代汉语译本： 佛说：‘善男子！你很善于提问这些甚深的法集。善男子！这是殊胜微妙广大的法集法门。善男子！你现在仔细听好，我将凭借佛的威神、如来的加持，为你解说什么才是广大的法集法门。’ ‘善男子！菩萨进入十种法行，能知如来（tathagata，如实而来者）、应供（arhat，值得供养者）、正遍知（samyaksambuddha，正等觉者）的生起。哪十种呢？就是：远离一切由造作而产生的分别心，所以生起；转化脱离一切心、意、意识的束缚，所以行于寂静；因为一切生灭的现象，所以示现生灭之行；依靠过去的业行而生起，所以行于一切果报之行；得到无障碍的法界所造作的集合，所以集合一切作业；以十大愿为首，满足百千万阿僧祇（asamkhya，无数）的愿，庄严自己，所以名为庄严；得到一切诸佛如来所加持的加持，所以名为诸佛加；随着教化一切众生的善根所作，所以成为一切作业的集合生起；以大慈大悲之心，方便教化众生；随时安住并保持众生的善根，吹拂其心，所以得到甚深之心；随着众生心行上的差别，所以显现种种不同的生。善男子！这名为菩萨摩诃萨（bodhisattva-mahasattva，大菩萨）进入十种法行，能知如来、应供、正遍知的生起。’ ‘又，善男子！菩萨摩诃萨进入十种法行，能知如来的真实身。哪十种呢？就是：以真实为体性，因为清净无垢；以法界为体性，因为没有差别；以实际为体性，因为普遍到达；以空、无相、无愿为体性，因为真实寂静；以幻化、焰火、回响、水中月、乾闼婆（gandharva，香神）城、旋转的火轮为体性，因为是作为化现的因缘而存在；以不生、不灭为体性，因为没有实体；以一切法自性为体性，因为自性鲜明洁白；过去不来，因为没有间隔；未来不去，因为没有形体；现在不住，因为过去、未来都不存在。善男子！这名为菩萨摩诃萨进入十种法行，能知……’
English
English version: The Buddha said: 'Good man! You are skilled in asking about these profound collections of Dharma. Good man! This is a supremely wonderful and vast Dharma collection teaching. Good man! Listen attentively now, and I will, relying on the Buddha's majestic power and the Tathagata's (tathagata, one who comes thus) empowerment, explain to you what constitutes the vast Dharma collection teaching.' 'Good man! A Bodhisattva (bodhisattva, an enlightened being) who enters into ten kinds of Dharma practice can know the arising of the Tathagata (tathagata, one who comes thus), the Arhat (arhat, one who is worthy of offerings), the Samyaksambuddha (samyaksambuddha, perfectly enlightened one). What are the ten? They are: arising from being far removed from all discriminating thoughts produced by action; proceeding in tranquility by transforming and detaching from all mind, thought, and consciousness; manifesting the practice of arising and ceasing because of all arising and ceasing phenomena; practicing all actions of karmic retribution because of relying on past actions; gathering all actions because of obtaining the collection of unobstructed Dharmadhatu (dharmadhatu, the realm of dharma) actions; being called adornment because of taking the ten great vows as the head and fulfilling hundreds of thousands of millions of asamkhyas (asamkhya, countless) of vows to adorn oneself; being called the Buddha's empowerment because of obtaining the empowerment of all Buddhas and Tathagatas; becoming the collection and arising of all actions because of following the good roots created by teaching all sentient beings; skillfully teaching sentient beings with great compassion and great pity; obtaining a profound mind because of constantly abiding in and maintaining the good roots of sentient beings, blowing upon their minds; manifesting various kinds of births because of following the differences in the minds and practices of sentient beings. Good man! This is called a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva) entering into ten kinds of Dharma practice, able to know the arising of the Tathagata, Arhat, Samyaksambuddha.' 'Furthermore, good man! A Bodhisattva-Mahasattva who enters into ten kinds of Dharma practice can know the true body of the Tathagata. What are the ten? They are: taking truth as its essence, because it is pure and without defilement; taking the Dharmadhatu as its essence, because there is no difference; taking reality as its essence, because it universally arrives; taking emptiness, signlessness, and wishlessness as its essence, because it is truly tranquil; taking illusion, flame, echo, the moon in water, a Gandharva (gandharva, celestial musician) city, and a revolving fire wheel as its essence, because they exist as causes and conditions for transformation; taking non-arising and non-ceasing as its essence, because there is no substance; taking the self-nature of all dharmas as its essence, because the self-nature is bright and white; the past does not come, because there is no interval; the future does not go, because there is no form; the present does not abide, because the past and future do not exist. Good man! This is called a Bodhisattva-Mahasattva entering into ten kinds of Dharma practice, able to know...' -------------------------------------------------------------------------------- 如来、应供、正遍知真实身。
Chinese
“又，善男子！菩萨摩诃萨入十种法行知如来为他因缘故成。何者为十？所谓以不放逸行为种子故而成善法果、以智慧方便生故而无过失、以尸波罗蜜行为足故而能善去、以菩提心为命根故而不死灭、以舍摩他、毗婆舍那为手故而能善巧作业、以信业果报为眼故而现见智慧、成就修行一切诸波罗蜜故而善住无上处、依四摄行住故而修行坚固、修空慧为首故而无所分别、修行不疲惓不惊不怖不畏故而不舍一切众生所作事业。善男子！是名菩萨入十种法行能知诸佛、如来、应供、正遍知为他因缘故成。 “善男子！菩萨摩诃萨入十种法行知诸佛、如来、应供、正遍知真实常住。何者为十？所谓远离一切瞋恨过故，不取我、我所事；常为一切众生作善法依止故，犹如良医；过去善愿满足故，所得不退；依彼众生起大慈故，善作诸业；唯为他事起心故，能利益一切众生；舍自利益故，代他受苦；远离分别涅槃心故，以世间涅槃为一味相；不疲惓行故，一切所作自然成就；远离一切所求事故，无骨肉身；无障碍相故，于一切处示现涅槃。善男子！是名菩萨入十种法行能知诸佛、如来、应供、正遍知真实常住。 “善男子！菩萨摩诃萨入十种法行知诸佛、如来、应供、正遍知大般 现代汉语译本 如来（Tathagata，佛的称号之一）、应供（Arhat，值得供养的人）、正遍知（Samyaksambuddha，完全觉悟者）的真实身。 ‘又，善男子！菩萨摩诃萨进入十种法行，从而得知如来是因其他因缘而成就的。哪十种呢？就是以不放逸的行为作为种子，因此成就善法的果报；以智慧方便的产生，因此没有过失；以尸波罗蜜（Śīla-pāramitā，持戒波罗蜜）的行为作为足，因此能够很好地前行；以菩提心（bodhicitta，觉悟之心）作为命根，因此不会死亡消灭；以舍摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，观）作为手，因此能够巧妙地作业；以相信业果报应作为眼睛，因此能够显现看见智慧；成就修行一切诸波罗蜜（pāramitā，到彼岸）的缘故，因此能够安住在无上的境界；依靠四摄行（saṃgraha-vastu，四种摄取众生的方法）安住的缘故，因此修行坚固；以修习空慧作为首要，因此没有分别；修行不疲倦、不惊慌、不恐怖、不畏惧的缘故，因此不舍弃一切众生所作的事业。善男子！这叫做菩萨进入十种法行，能够得知诸佛、如来、应供、正遍知是因其他因缘而成就的。 ‘善男子！菩萨摩诃萨进入十种法行，从而得知诸佛、如来、应供、正遍知真实常住。哪十种呢？就是远离一切瞋恨的过失，不执取我、我所的事物；常常为一切众生作善法的依靠，犹如良医；过去所发的善愿满足的缘故，所得的果报不会退转；依靠那些众生生起大慈悲心，很好地做各种事业；唯独为了他人的事情而生起心念，能够利益一切众生；舍弃自己的利益，代替他人承受痛苦；远离分别涅槃的心，以世间和涅槃为同一味道；不疲倦地修行，一切所作的事情自然成就；远离一切所求的事情，没有骨肉之身；没有障碍的相，在一切地方示现涅槃。善男子！这叫做菩萨进入十种法行，能够得知诸佛、如来、应供、正遍知真实常住。 ‘善男子！菩萨摩诃萨进入十种法行，从而得知诸佛、如来、应供、正遍知的大般