English
English version: The Power of Practice. ‘Good man! What is the power of wisdom and practice of a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva)? Good man! The Bodhisattva truly knows that in all dharmas (dharma, things, phenomena) there are no sentient beings (sattva, beings with sentience), no birth, no aging, no sickness, no death, only seeing the dharma as being apart from self (ātman, self) and what belongs to self (mamakāra, belonging to me). This Bodhisattva, relying on such wisdom of knowing all dharmas, causes immeasurable asaṃkhya (asaṃkhya, countless) beings to enter into that wisdom. This Bodhisattva, even all the maras (māra, demons) and non-Buddhist practitioners (tīrthika, non-Buddhist practitioners) in the world cannot turn his true suchness (tathatā, the true and constant nature) mind, how much less can they turn him back into worldly dharmas? This is called the power of wisdom and practice of a Bodhisattva-Mahasattva. ‘Good man! This is called the ten powers of practice of a Bodhisattva-Mahasattva. ‘Good man! What are the ten wisdoms of a Bodhisattva-Mahasattva? They are the wisdom of suffering (duḥkha-jñāna, wisdom of suffering), the wisdom of accumulation (samudaya-jñāna, wisdom of the cause of suffering), the wisdom of cessation (nirodha-jñāna, wisdom of the cessation of suffering), the wisdom of the path (mārga-jñāna, wisdom of the path leading to the cessation of suffering), the wisdom of dharma in suffering, the wisdom of dharma in accumulation, cessation, and the path, the wisdom of aggregates (skandha-jñāna, wisdom of the five aggregates), the wisdom of realms (dhātu-jñāna, wisdom of the eighteen realms), the wisdom of entrances (āyatana-jñāna, wisdom of the twelve entrances), the wisdom of past and future, the wisdom of the path and the fruit (phala-jñāna, wisdom of the path and the fruit). These are called the ten wisdoms of the Bodhisattvas. ‘Good man! What is the wisdom of suffering? It is the wisdom of suffering in suffering, the wisdom of accumulation in suffering, the wisdom of cessation in suffering, the wisdom of the path in suffering. Furthermore, good man! The wisdom of emptiness in suffering (śūnyatā-jñāna, wisdom of emptiness), the wisdom of signlessness in emptiness (animitta-jñāna, wisdom of signlessness), the wisdom of wishlessness in suffering (apraṇihita-jñāna, wisdom of wishlessness), the wisdom of the arising of conditions in suffering, only suffering arises, like this is the wisdom of suffering in suffering. Furthermore, good man! Knowing the wisdom of ignorance (avidyā-jñāna, wisdom of ignorance), knowing the wisdom of craving (tṛṣṇā-jñāna, wisdom of craving), knowing the wisdom of grasping (upādāna-jñāna, wisdom of grasping), is called the wisdom of suffering. ‘Good man! What is the wisdom of accumulation? According to whatever dharma accumulates, wisdom arises in that accumulation, that accumulation is only suffering, this is called the wisdom of accumulation. Furthermore, good man! Knowing that craving is the wisdom of accumulation, is called the wisdom of accumulation. ‘Good man! What is the wisdom of cessation? It is the wisdom that the past has nowhere to come from, the wisdom that the future does not arise, the wisdom that the present does not abide, this is called the wisdom of cessation. Furthermore, good man! Knowing that past dharmas do not cease, knowing that future and present dharmas do not cease, this is called the wisdom of cessation. ‘Good man! What is the wisdom of the path? It is seeking the wisdom of the path and knowing the wisdom in the wisdom of suffering, the wisdom of accumulation, the wisdom of cessation, and the wisdom of the path, this is called the wisdom of the path. --------------------------------------------------------------------------------
Chinese
。善男子！何者是于苦中法智、集、灭、道中法智？菩萨生如是心：‘此苦、集、灭、道唯是法。’如是知于苦中法智、于集、灭、道中法智，是名苦中法智乃至道中法智。 “善男子！何者是阴智？谓五阴中如幻梦智、五阴一合智、聚集智、和合智，是名阴智。复次，知色如聚沫、知受如水泡、知想如阳焰、知行如芭蕉、知识阴如幻，是名阴智。 “善男子！何者是界智？谓地界法界，而法界非坚相；如是水界法界，而法界非湿相；火界法界，而法界非热相；风界法界，而法界非动相，如是知名为知界。复次，善男子！知微细智是名性智。知一切法根本，名为界智。复次，善男子！苦智、集智、灭智、道智，名为界智。复次，善男子！有二界：谓有为界、无为界。彼有为、无为中智，名为界智。复次，善男子！眼界、色界、眼识界法界，而法界非见相、亦非可见相、亦非可知相；如是，耳界、声界、耳识界法界，而法界非闻相、亦非可闻相、亦非可知相；鼻界、香界、鼻识界法界，而法界非闻相、亦非可闻相、亦非可知相；舌界、味界、舌识界法界，而法界非尝相、亦非可尝相、亦非可知相；身界、触界、身识界法界，而法界非聚集和合相、亦非触相、亦非阳焰相；意界、法界、意识界法界，而法界非 现代汉语译本： ‘善男子！什么是对于苦、集、灭、道四圣谛中的法智（Dharma-jñāna，对法的智慧）？菩萨生起这样的心念：‘这苦、集、灭、道仅仅是法。’像这样了知对于苦的法智，对于集、灭、道的法智，这被称为对于苦的法智，乃至对于道的法智。 ‘善男子！什么是阴智（Skandha-jñāna，对蕴的智慧）？就是对于五蕴（Pañca-skandha）中，如幻如梦的智慧，五蕴一合的智慧，聚集的智慧，和合的智慧，这被称为阴智。更进一步说，了知色蕴（Rūpa-skandha）如聚沫，了知受蕴（Vedanā-skandha）如水泡，了知想蕴（Saṃjñā-skandha）如阳焰，了知行蕴（Saṃskāra-skandha）如芭蕉，了知识蕴（Vijñāna-skandha）如幻，这被称为阴智。 ‘善男子！什么是界智（Dhātu-jñāna，对界的智慧）？就是地界（Pṛthivī-dhātu）法界（Dharma-dhātu），而法界并非坚硬之相；像这样水界（Āpa-dhātu）法界，而法界并非潮湿之相；火界（Tejo-dhātu）法界，而法界并非炎热之相；风界（Vāyu-dhātu）法界，而法界并非动摇之相，像这样了知被称为知界。更进一步说，善男子！了知微细的智慧，这被称为性智（Prakṛti-jñāna）。了知一切法的根本，名为界智。更进一步说，善男子！苦智（Dukkha-jñāna）、集智（Samudaya-jñāna）、灭智（Nirodha-jñāna）、道智（Mārga-jñāna），名为界智。更进一步说，善男子！有二界：即有为界（Saṃskṛta-dhātu）、无为界（Asaṃskṛta-dhātu）。在那有为、无为中的智慧，名为界智。更进一步说，善男子！眼界（Cakṣur-dhātu）、色界（Rūpa-dhātu）、眼识界（Cakṣur-vijñāna-dhātu）法界，而法界并非能见之相，也非可见之相，也非可知之相；像这样，耳界（Śrotra-dhātu）、声界（Śabda-dhātu）、耳识界（Śrotra-vijñāna-dhātu）法界，而法界并非能闻之相，也非可闻之相，也非可知之相；鼻界（Ghrāṇa-dhātu）、香界（Gandha-dhātu）、鼻识界（Ghrāṇa-vijñāna-dhātu）法界，而法界并非能嗅之相，也非可嗅之相，也非可知之相；舌界（Jihvā-dhātu）、味界（Rasa-dhātu）、舌识界（Jihvā-vijñāna-dhātu）法界，而法界并非能尝之相，也非可尝之相，也非可知之相；身界（Kāya-dhātu）、触界（Sparśa-dhātu）、身识界（Kāya-vijñāna-dhātu）法界，而法界并非聚集和合之相，也非触之相，也非阳焰之相；意界（Mano-dhātu）、法界（Dharma-dhātu）、意识界（Mano-vijñāna-dhātu）法界，而法界并非……
English
English version: ‘Good man! What is Dharma-jñāna (knowledge of the Dharma) with respect to suffering, origination, cessation, and the path? It is when a Bodhisattva generates this thought: ‘Suffering, origination, cessation, and the path are solely Dharma.’ Knowing in this way the Dharma-jñāna with respect to suffering, and the Dharma-jñāna with respect to origination, cessation, and the path, this is called Dharma-jñāna with respect to suffering, and so on, up to Dharma-jñāna with respect to the path.’ ‘Good man! What is Skandha-jñāna (knowledge of the aggregates)? It is the knowledge of the five aggregates (Pañca-skandha) as being like illusions and dreams, the knowledge of the unity of the five aggregates, the knowledge of their aggregation, and the knowledge of their combination. This is called Skandha-jñāna. Furthermore, knowing that form (Rūpa-skandha) is like a mass of foam, knowing that feeling (Vedanā-skandha) is like a water bubble, knowing that perception (Saṃjñā-skandha) is like a mirage, knowing that formations (Saṃskāra-skandha) are like a banana tree, and knowing that consciousness (Vijñāna-skandha) is like an illusion, this is called Skandha-jñāna.’ ‘Good man! What is Dhātu-jñāna (knowledge of the elements)? It is the earth element (Pṛthivī-dhātu) and the Dharma element (Dharma-dhātu), but the Dharma element is not characterized by solidity. Likewise, the water element (Āpa-dhātu) and the Dharma element, but the Dharma element is not characterized by wetness. The fire element (Tejo-dhātu) and the Dharma element, but the Dharma element is not characterized by heat. The wind element (Vāyu-dhātu) and the Dharma element, but the Dharma element is not characterized by movement. Knowing in this way is called knowing the elements. Furthermore, good man! Knowing subtle knowledge is called knowing the nature (Prakṛti-jñāna). Knowing the root of all dharmas is called Dhātu-jñāna. Furthermore, good man! Suffering-knowledge (Dukkha-jñāna), origination-knowledge (Samudaya-jñāna), cessation-knowledge (Nirodha-jñāna), and path-knowledge (Mārga-jñāna) are called Dhātu-jñāna. Furthermore, good man! There are two elements: the conditioned element (Saṃskṛta-dhātu) and the unconditioned element (Asaṃskṛta-dhātu). Knowledge of the conditioned and unconditioned is called Dhātu-jñāna. Furthermore, good man! The eye element (Cakṣur-dhātu), the form element (Rūpa-dhātu), and the eye-consciousness element (Cakṣur-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by seeing, nor by being seen, nor by being known. Likewise, the ear element (Śrotra-dhātu), the sound element (Śabda-dhātu), and the ear-consciousness element (Śrotra-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by hearing, nor by being heard, nor by being known. The nose element (Ghrāṇa-dhātu), the smell element (Gandha-dhātu), and the nose-consciousness element (Ghrāṇa-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by smelling, nor by being smelled, nor by being known. The tongue element (Jihvā-dhātu), the taste element (Rasa-dhātu), and the tongue-consciousness element (Jihvā-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by tasting, nor by being tasted, nor by being known. The body element (Kāya-dhātu), the touch element (Sparśa-dhātu), and the body-consciousness element (Kāya-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by aggregation and combination, nor by touch, nor by mirage. The mind element (Mano-dhātu), the Dharma element (Dharma-dhātu), and the mind-consciousness element (Mano-vijñāna-dhātu) and the Dharma element, but the Dharma element is not characterized by... -------------------------------------------------------------------------------- 生、住、灭相，是名菩萨摩诃萨界智。
Chinese
“善男子！何者是菩萨入智？谓入中广智、深智、普智、缚智、刺智、怖智、诳智、无常智、障碍智，是名菩萨摩诃萨入智。复次，善男子！菩萨知入如空聚落——如彼空聚落而自不知是空聚落。如是，彼诸入自不知是空如空聚落。菩萨若如是知，是名入智。复次，善男子！菩萨如是知十二入——所谓眼入、色入、耳入、声入、鼻入、香入、舌入、味入、身入、触入、意入、法入——此诸入无我、无我所。菩萨若如是知，名为入智。 “善男子！何者是过去未来智？谓菩萨知过去、知未来，是名过去未来智。复次，善男子！知未来无作者、知过去灭尽，是名菩萨摩诃萨过去未来智。 “善男子！何者是于道中及果中智？谓于六波罗蜜中智，是名道智；谓十地中及如来地中智，是名果智。彼于道中及果中智，是名菩萨摩诃萨于道中及果中智。 “善男子！是名菩萨摩诃萨十智。” 说此法集法门时，七万六千菩萨摩诃萨善聚集过去诸业得无生法忍。 尔时，奋迅慧菩萨语无所发菩萨摩诃萨言：“善男子！汝应当说菩萨摩诃萨诸波罗蜜相应法集。何以故？善男子！此是最胜所说法集，所谓说诸波罗蜜：何者是诸波罗蜜？何者是波罗蜜法集？” 现代汉语译本 生、住、灭的现象，这被称为菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）的界智。 ‘善男子！什么是菩萨的入智？’是指对入的广大智慧、深刻智慧、普遍智慧、束缚智慧、刺痛智慧、恐怖智慧、欺诳智慧、无常智慧、障碍智慧的理解，这被称为菩萨摩诃萨的入智。再者，善男子！菩萨了知诸入如同空旷的村落——如同那空旷的村落，自身却不知道它是空旷的。同样，这些诸入自身也不知道它们是空旷的，如同空旷的村落。菩萨如果这样了知，这被称为入智。再者，善男子！菩萨这样了知十二入——即眼入、色入、耳入、声入、鼻入、香入、舌入、味入、身入、触入、意入、法入——这些诸入是无我、无我所的。菩萨如果这样了知，被称为入智。 ‘善男子！什么是过去未来智？’是指菩萨了知过去、了知未来，这被称为过去未来智。再者，善男子！了知未来没有作者、了知过去已经灭尽，这被称为菩萨摩诃萨的过去未来智。 ‘善男子！什么是于道中及果中智？’是指对六波罗蜜（Six Pāramitās，六度）的智慧，这被称为道智；是指对十地（Ten Bhūmis，菩萨修行的十个阶段）以及如来地（Tathāgata-bhūmi，佛的境界）的智慧，这被称为果智。他对道中及果中的智慧，这被称为菩萨摩诃萨的于道中及果中智。 ‘善男子！这被称为菩萨摩诃萨的十智。’ 当宣说此法集法门时，七万六千菩萨摩诃萨善于聚集过去诸业，获得了无生法忍（Anutpattika-dharma-kṣānti，对诸法不生不灭的证悟）。 这时，奋迅慧菩萨（Samantabhadra Bodhisattva，普贤菩萨）对无所发菩萨摩诃萨说：‘善男子！你应当宣说菩萨摩诃萨诸波罗蜜（Pāramitā，度，到彼岸）相应的法集。为什么呢？善男子！这是最殊胜的所说法集，即宣说诸波罗蜜：什么是诸波罗蜜？什么是波罗蜜法集？’