English
English version ‘Knowing the forbearance of the non-arising of all dharmas. Good man! The forbearance towards all sufferings is because of knowing that it is one's own karma; the forbearance of not retaliating against evil is because of having a mind like that of a single child towards all sentient beings; the forbearance towards all dharmas is because of attaining the wisdom of non-arising in all dharmas. This is called the three kinds of forbearance of a Bodhisattva. Good man! This is called the power of practice of forbearance of a Bodhisattva-Mahāsattva (Great Bodhisattva).’ ‘Good man! What is the power of practice of diligence of a Bodhisattva-Mahāsattva? Good man! Wherever a Bodhisattva is, whatever actions they are engaged in, for the sake of accomplishing the power of practice of that good dharma, in those various dharmas, they generate such a thought: 'I accomplish this good dharma, so that all sentient beings may attain it together.' This is called the power of practice of diligence of a Bodhisattva-Mahāsattva.’ ‘Good man! What is the power of practice of dhyana (meditation) of a Bodhisattva-Mahāsattva? Good man! A Bodhisattva does not see a single dharma that is not tranquil, sees that the self-nature of all dharmas is tranquil, extinguishes all perceptions, is far from mind, thought, and consciousness, neither arising nor ceasing, neither moving nor disturbed. This Bodhisattva does not see their own mind as being in samadhi (meditative absorption) and the minds of others as being disturbed, does not see that there is another samadhi apart from their own body or the bodies of others, and yet is able to practice all merits diligently and without ceasing. This is called the power of practice of dhyana of a Bodhisattva-Mahāsattva.’ ‘Good man! What is the power of practice of prajna (wisdom) of a Bodhisattva-Mahāsattva? Good man! A Bodhisattva does not see a single dharma arising apart from the aggregation of causes and conditions, does not see a single dharma apart from the liberation of emptiness, signlessness, and non-action, does not see a single dharma apart from the liberation of space, and yet is able to practice the dharmas that aid bodhi (enlightenment), diligently and without ceasing, and also transforms sentient beings without rest. This is called the power of practice of prajna of a Bodhisattva-Mahāsattva.’ ‘Good man! What is the power of practice of skillful means of a Bodhisattva-Mahāsattva? Good man! A Bodhisattva-Mahāsattva does not see their own body, yet constantly guards their own secret conduct; does not see sentient beings, yet constantly teaches sentient beings without rest; does not see afflictions, yet constantly guards the practice of the sense roots. A Bodhisattva sees that all forms are not separate from the forms of the Buddhas, and constantly seeks to see the forms of all the Tathagatas; a Bodhisattva hears --------------------------------------------------------------------------------
Chinese
一切声不离诸法声而常求闻法无有厌足，不见世间而常厌离一切世间、不见涅槃而为得涅槃舍于一切内外之物、不见佛及菩提而恒为得佛及菩提而常作百千万愿现前修行，是名菩萨摩诃萨方便修行力。 “善男子！何者是菩萨摩诃萨愿修行力？善男子！菩萨摩诃萨不见一法增、不见一法减，而能随喜一切众生所作善根回向阿耨多罗三藐三菩提，亦以自己一切善根共诸众生回向阿耨多罗三藐三菩提，而作是言：‘我因此诸善根必成阿耨多罗三藐三菩提，我因此诸善根成就如是如是佛国土，我因此诸善根得如是如是大众。’菩萨如是大愿成就不可破坏。是菩萨修持净戒，不破、不漏，不点、不污，智者赞叹。是菩萨住彼如是净持戒中，所作大愿皆悉成就，是名菩萨摩诃萨愿修行力。 “善男子！何者是菩萨摩诃萨力修行力？若有众生现作佛身，诣菩萨所欲退菩萨菩提之心而作是言：‘何处当有此菩提法？’广说种种破坏之言。然是菩萨不可得退转、不可破坏转，念菩提转、念道场、念降伏魔、念转法轮、念大慈悲，于彼破坏众生、邪教众生不生恶心，而以慈悲还教彼人置于善法，而是菩萨不失净信、精进、正念、三昧、般若等力。是菩萨依彼不退转力令无量阿僧祇众生得佛菩提、入佛菩提，是名菩萨摩诃萨力 现代汉语译本： 一切声音都不离诸法之声，却常常寻求听闻佛法而没有厌倦满足的时候；不见世间，却常常厌恶远离一切世间；不见涅槃（寂灭的境界），却为了得到涅槃而舍弃一切身外之物；不见佛以及菩提（觉悟的智慧），却恒常为了得到佛以及菩提而常常发起百千万种愿望，在眼前修行，这叫做菩萨摩诃萨（大菩萨）方便修行力。 ‘善男子！什么是菩萨摩诃萨愿修行力？善男子！菩萨摩诃萨不见一法增长，不见一法减少，却能够随喜一切众生所作的善根，并将这些善根回向阿耨多罗三藐三菩提（无上正等正觉），也以自己的一切善根与众生共同回向阿耨多罗三藐三菩提，并且这样说：‘我凭借这些善根必定成就阿耨多罗三藐三菩提，我凭借这些善根成就如此如此的佛国土，我凭借这些善根得到如此如此的大众。’菩萨这样的大愿成就，不可破坏。这位菩萨修持清净的戒律，不破损、不遗漏，没有瑕疵、没有污染，受到智者的赞叹。这位菩萨安住于这样清净持戒之中，所发的大愿都能够成就，这叫做菩萨摩诃萨愿修行力。 ‘善男子！什么是菩萨摩诃萨力修行力？如果有众生显现佛身，来到菩萨这里，想要退转菩萨的菩提之心，并且这样说：‘哪里会有这种菩提法？’广泛地说各种破坏的话语。然而这位菩萨不可能退转、不可能被破坏转变，心念菩提、心念道场、心念降伏魔、心念转法轮、心念大慈悲，对于那些破坏的众生、邪教的众生不生恶心，而是以慈悲心还教导他们，将他们安置于善法之中，而且这位菩萨不失去清净的信心、精进、正念、三昧（禅定）、般若（智慧）等力量。这位菩萨依靠这种不退转的力量，使无量阿僧祇（无数）众生得到佛菩提、进入佛菩提，这叫做菩萨摩诃萨力修行力。
English
English version: Remaining constantly eager to hear the Dharma, without ever being satiated, while all sounds are inseparable from the sounds of all dharmas; constantly disliking and distancing themselves from all worldly things, while not seeing the world; relinquishing all internal and external possessions in order to attain Nirvana (the state of liberation), while not seeing Nirvana; constantly making hundreds of thousands of vows and diligently practicing in the present moment in order to attain Buddhahood and Bodhi (enlightenment), while not seeing the Buddha and Bodhi—this is called the power of expedient practice of a Bodhisattva-Mahasattva (great Bodhisattva). ‘Good man! What is the power of aspirational practice of a Bodhisattva-Mahasattva? Good man! A Bodhisattva-Mahasattva, without seeing any dharma increase or decrease, is able to rejoice in all the roots of goodness that sentient beings have created, dedicating them to Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). They also dedicate all their own roots of goodness, together with all sentient beings, to Anuttara-samyak-sambodhi, and say: ‘Through these roots of goodness, I will surely attain Anuttara-samyak-sambodhi. Through these roots of goodness, I will establish such and such a Buddha-land. Through these roots of goodness, I will obtain such and such a great assembly.’ The great vows of a Bodhisattva like this are accomplished and cannot be destroyed. This Bodhisattva upholds pure precepts, without breaking, without leaking, without blemish, without defilement, and is praised by the wise. This Bodhisattva, abiding in such pure precepts, accomplishes all the great vows they have made. This is called the power of aspirational practice of a Bodhisattva-Mahasattva. ‘Good man! What is the power of strength practice of a Bodhisattva-Mahasattva? If there are sentient beings who manifest as Buddhas, come to the Bodhisattva, and try to cause the Bodhisattva to regress from their mind of Bodhi, saying: ‘Where will there be such a thing as the Dharma of Bodhi?’ and speak all kinds of destructive words. However, this Bodhisattva cannot be made to regress, cannot be destroyed or turned away, but turns their mind towards Bodhi, towards the Bodhimanda (place of enlightenment), towards subduing demons, towards turning the Dharma wheel, and towards great compassion. They do not generate evil thoughts towards those destructive sentient beings or those of heretical teachings, but instead teach them with compassion and place them in good dharmas. This Bodhisattva does not lose the power of pure faith, diligence, right mindfulness, Samadhi (meditative absorption), Prajna (wisdom), and so on. This Bodhisattva, relying on this power of non-regression, causes immeasurable Asankhya (countless) sentient beings to attain Buddha-Bodhi and enter Buddha-Bodhi. This is called the power of strength practice of a Bodhisattva-Mahasattva. -------------------------------------------------------------------------------- 修行力。
Chinese
“善男子！何者是菩萨摩诃萨智修行力？善男子！菩萨如实知一切法无有众生，不生、不老、不病、不死，唯见于法离我、我所。是菩萨依如是知诸法智力令无量阿僧祇众生入彼智中。是菩萨一切世间诸魔外道尚不能转彼真如心，何况回置世间法中？是名菩萨摩诃萨智修行力。 “善男子！是名菩萨摩诃萨十种修行力。 “善男子！何者是菩萨摩诃萨十智？所谓苦智、集智、灭智、道智、于苦中法智、于集灭道中法智、阴智、界智、入智、过去未来智、于道及果智，是名诸菩萨十智。 “善男子！何者是苦智？谓苦中苦智、于苦中集智、于苦中灭智、于苦中道智。复次，善男子！于苦空智、空无相智、苦无愿智、苦因缘生智，唯是苦生如是苦中苦智。复次，善男子！知无明智、知爱智、知取智，名为苦智。 “善男子！何者是集智？随何等法集彼集，彼智中集智，彼集唯是苦，是名集智。复次，善男子！知爱是集智，名为集智。 “善男子！何者是灭智？谓过去无所从来智、未来不生智、现在不住智，是名灭智。复次，善男子！知过去法不灭，知未来、现在法不灭，是名灭智。 “善男子！何者是道智？谓苦智、集智、灭智、道智中求道智、知道智，是名道智 现代汉语译本： 修行力。 ‘善男子！什么是菩萨摩诃萨（bodhisattva-mahāsattva，伟大的菩萨）的智修行力？善男子！菩萨如实地知晓一切法（dharma，事物、现象）中没有众生（sattva，有情），不生、不老、不病、不死，只见到法远离了我（ātman，自我）、我所（mamakāra，属于我的）。这位菩萨依靠如此知晓诸法的智力，令无量阿僧祇（asaṃkhya，无数）众生进入那智慧之中。这位菩萨，一切世间的诸魔（māra，恶魔）外道（tīrthika，非佛教的修行者）尚且不能转变他那真如（tathatā，真实如常的本性）之心，更何况能把他拉回到世间法中？这叫做菩萨摩诃萨的智修行力。 ‘善男子！这叫做菩萨摩诃萨的十种修行力。 ‘善男子！什么是菩萨摩诃萨的十智？ 所谓苦智（duḥkha-jñāna，对苦的智慧）、集智（samudaya-jñāna，对苦的起因的智慧）、灭智（nirodha-jñāna，对苦的止息的智慧）、道智（mārga-jñāna，对导致苦止息的道路的智慧）、于苦中法智、于集灭道中法智、阴智（skandha-jñāna，对五蕴的智慧）、界智（dhātu-jñāna，对十八界的智慧）、入智（āyatana-jñāna，对十二入处的智慧）、过去未来智、于道及果智（phala-jñāna，对道和果的智慧），这些叫做诸菩萨的十智。 ‘善男子！什么是苦智？ 谓苦中苦智、于苦中集智、于苦中灭智、于苦中道智。 再次，善男子！于苦空智（śūnyatā-jñāna，对空的智慧）、空无相智（animitta-jñāna，对无相的智慧）、苦无愿智（apraṇihita-jñāna，对无愿的智慧）、苦因缘生智，唯有苦生起，像这样是苦中苦智。 再次，善男子！知无明智（avidyā-jñāna，对无明的智慧）、知爱智（tṛṣṇā-jñāna，对爱的智慧）、知取智（upādāna-jñāna，对取的智慧），名为苦智。 ‘善男子！什么是集智？ 随什么法聚集，就于那聚集处生起智慧，那聚集唯是苦，这叫做集智。 再次，善男子！知爱是集智，名为集智。 ‘善男子！什么是灭智？ 谓过去无所从来智、未来不生智、现在不住智，这叫做灭智。 再次，善男子！知过去法不灭，知未来、现在法不灭，这叫做灭智。 ‘善男子！什么是道智？ 谓苦智、集智、灭智、道智中求道智、知道智，这叫做道智。