English
English version The characteristics of arising, abiding, and ceasing are called the realm-wisdom of a Bodhisattva-Mahāsattva (great being Bodhisattva). 'Good man, what is the wisdom of entering of a Bodhisattva?' It refers to the understanding of entering into vast wisdom, profound wisdom, universal wisdom, binding wisdom, piercing wisdom, fearful wisdom, deceptive wisdom, impermanent wisdom, and obstructive wisdom. This is called the entering wisdom of a Bodhisattva-Mahāsattva. Furthermore, good man, a Bodhisattva knows the entrances as an empty village—like that empty village that does not know itself to be empty. Likewise, these entrances do not know themselves to be empty, like an empty village. If a Bodhisattva knows in this way, it is called entering wisdom. Furthermore, good man, a Bodhisattva knows the twelve entrances in this way—namely, the eye-entrance, the form-entrance, the ear-entrance, the sound-entrance, the nose-entrance, the scent-entrance, the tongue-entrance, the taste-entrance, the body-entrance, the touch-entrance, the mind-entrance, and the dharma-entrance—these entrances are without self, without what belongs to self. If a Bodhisattva knows in this way, it is called entering wisdom. 'Good man, what is the wisdom of the past and future?' It refers to a Bodhisattva knowing the past and knowing the future, which is called the wisdom of the past and future. Furthermore, good man, knowing that the future has no maker and knowing that the past has ceased, this is called the past and future wisdom of a Bodhisattva-Mahāsattva. 'Good man, what is the wisdom in the path and in the fruit?' It refers to wisdom in the Six Pāramitās (perfections), which is called path-wisdom; it refers to wisdom in the Ten Bhūmis (ten stages of Bodhisattva practice) and in the Tathāgata-bhūmi (Buddha-realm), which is called fruit-wisdom. This wisdom in the path and in the fruit is called the wisdom in the path and in the fruit of a Bodhisattva-Mahāsattva. 'Good man, this is called the ten wisdoms of a Bodhisattva-Mahāsattva.' When this Dharma-collection Dharma-gate was spoken, seventy-six thousand Bodhisattva-Mahāsattvas, being good at gathering past karmas, obtained the Anutpattika-dharma-kṣānti (patience with the non-arising of dharmas). At that time, Samantabhadra Bodhisattva (Universal Worthy Bodhisattva) said to the Unobstructed Bodhisattva-Mahāsattva: 'Good man, you should speak of the Dharma-collection corresponding to the Pāramitās (perfections, going to the other shore) of the Bodhisattva-Mahāsattvas. Why? Good man, this is the most supreme Dharma-collection that is spoken, namely, speaking of the Pāramitās: What are the Pāramitās? What is the Dharma-collection of the Pāramitās?' --------------------------------------------------------------------------------
Chinese
尔时，无所发菩萨语奋迅慧菩萨言：“善男子！诸波罗蜜者，谓檀波罗蜜、尸波罗蜜、羼提波罗蜜、毗离耶波罗蜜、禅波罗蜜、般若波罗蜜、方便波罗蜜、愿波罗蜜、力波罗蜜、智波罗蜜。善男子！是名诸波罗蜜。 “何者是波罗蜜法集？所谓不见布施名为檀波罗蜜，而常舍一切内外之物；不见持戒名为尸波罗蜜，而常修持一切净戒头陀功德等；不见忍辱名为羼提波罗蜜，而常修行忍辱安乐之行；不见精进名为毗离耶波罗蜜，而常修习一切善根无有休息；不见禅定名为禅波罗蜜，而常尊重寂静之心；不见慧名为般若波罗蜜，而常修习闻慧之法；不见方便名为方便波罗蜜，而常现同一切外道，为诸众生发起所念善根事故；不见愿名为愿波罗蜜，而常求一切善根共一切众生回向阿耨多罗三藐三菩提；不见力名为力波罗蜜，而常求那罗延身金刚力士，为教化众生降伏憍慢故；不见智名为智波罗蜜，而常修行一切功巧技术、五明论等。善男子！是名菩萨摩诃萨诸波罗蜜相应法集。 “复次，善男子！菩萨不求一切果报而常不舍施心，于一切时舍一切事；不分别持戒，而能舍于身命，不毁净戒；一切诸法不能扰动，而常远离瞋害之心；不求一切法，而常念一切善根；不分别寂静心，而常修行禅定神通三昧； 现代汉语译本： 这时，无所发菩萨对奋迅慧菩萨说：‘善男子！所谓的诸波罗蜜（到达彼岸的方法）是指：檀波罗蜜（布施波罗蜜）、尸波罗蜜（持戒波罗蜜）、羼提波罗蜜（忍辱波罗蜜）、毗离耶波罗蜜（精进波罗蜜）、禅波罗蜜（禅定波罗蜜）、般若波罗蜜（智慧波罗蜜）、方便波罗蜜（善巧方便波罗蜜）、愿波罗蜜（愿力波罗蜜）、力波罗蜜（力量波罗蜜）、智波罗蜜（知识波罗蜜）。善男子！这些就叫做诸波罗蜜。’ ‘什么是波罗蜜法集呢？就是说，不执着于布施，这叫做檀波罗蜜，但经常舍弃一切身外之物和内在的烦恼；不执着于持戒，这叫做尸波罗蜜，但经常修持一切清净的戒律和头陀（苦行）功德等；不执着于忍辱，这叫做羼提波罗蜜，但经常修行忍辱和安乐的行为；不执着于精进，这叫做毗离耶波罗蜜，但经常修习一切善根，没有休息；不执着于禅定，这叫做禅波罗蜜，但经常尊重寂静的心；不执着于智慧，这叫做般若波罗蜜，但经常修习听闻佛法的智慧；不执着于方便，这叫做方便波罗蜜，但经常示现和一切外道相同，为了让众生发起所想的善根；不执着于愿，这叫做愿波罗蜜，但经常祈求一切善根，和一切众生一起回向阿耨多罗三藐三菩提（无上正等正觉）；不执着于力量，这叫做力波罗蜜，但经常祈求那罗延（大力神）的身和金刚力士的力量，为了教化众生，降伏骄慢；不执着于知识，这叫做智波罗蜜，但经常修行一切工巧技术、五明论（声明、工巧明、医方明、因明、内明）等。善男子！这些就叫做菩萨摩诃萨诸波罗蜜相应的法集。’ ‘再次，善男子！菩萨不追求一切果报，但经常不舍弃布施的心，在一切时候舍弃一切事物；不分别持戒，但能够舍弃身命，不毁坏清净的戒律；一切诸法不能扰动他，但经常远离嗔恨和伤害的心；不追求一切法，但经常忆念一切善根；不分别寂静的心，但经常修行禅定神通三昧（正定）。’
English
English version: At that time, the Bodhisattva Inexhaustible Utterance spoke to the Bodhisattva Swift Wisdom, saying: 'Good man! The perfections (Pāramitā) are: Dāna Pāramitā (Perfection of Giving), Śīla Pāramitā (Perfection of Morality), Kṣānti Pāramitā (Perfection of Patience), Vīrya Pāramitā (Perfection of Diligence), Dhyāna Pāramitā (Perfection of Meditation), Prajñā Pāramitā (Perfection of Wisdom), Upāya Pāramitā (Perfection of Skillful Means), Praṇidhāna Pāramitā (Perfection of Vow), Bala Pāramitā (Perfection of Strength), and Jñāna Pāramitā (Perfection of Knowledge). Good man! These are called the perfections.' 'What is the collection of Dharma of the perfections? It is said that not seeing giving is called Dāna Pāramitā, but constantly relinquishing all internal and external things; not seeing holding precepts is called Śīla Pāramitā, but constantly cultivating all pure precepts, ascetic practices (dhūta) and merits; not seeing patience is called Kṣānti Pāramitā, but constantly practicing patience and the conduct of happiness; not seeing diligence is called Vīrya Pāramitā, but constantly cultivating all good roots without rest; not seeing meditation is called Dhyāna Pāramitā, but constantly respecting the mind of stillness; not seeing wisdom is called Prajñā Pāramitā, but constantly cultivating the Dharma of wisdom through hearing; not seeing skillful means is called Upāya Pāramitā, but constantly appearing the same as all non-Buddhists, for the sake of initiating the good roots contemplated by all beings; not seeing vow is called Praṇidhāna Pāramitā, but constantly seeking all good roots together with all beings, dedicating them towards Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment); not seeing strength is called Bala Pāramitā, but constantly seeking the body of Nārāyaṇa (a powerful deity) and the strength of a Vajra warrior, for the sake of teaching and transforming beings and subduing arrogance; not seeing knowledge is called Jñāna Pāramitā, but constantly practicing all skillful arts and techniques, the five sciences (Pañcavidyāsthāna) and so on. Good man! These are called the collection of Dharma corresponding to the perfections of a Bodhisattva-Mahāsattva.' 'Furthermore, good man! The Bodhisattva does not seek any rewards, but constantly does not abandon the mind of giving, relinquishing all things at all times; without discriminating holding precepts, he is able to relinquish his life, without violating pure precepts; all Dharmas cannot disturb him, but he constantly stays away from the mind of anger and harm; without seeking all Dharmas, he constantly remembers all good roots; without discriminating the mind of stillness, he constantly practices meditation, supernormal powers, and samādhi (concentration).' --------------------------------------------------------------------------------
Chinese
于一切法中无有疑心，而常求于闻思修慧；不求一切法，而心常念种种善根之法；常住寂静心，而常修行一切诸愿；断除一切憍慢高心，而常修行成就坚固金刚之身；善知一切诸经论等，而常求于一切尊重诸善知识。善男子！是名菩萨摩诃萨诸波罗蜜相应法集。 “复次，善男子！菩萨摩诃萨心常爱乐檀波罗蜜，而现随顺悭嫉众生；心常爱乐修持净戒，而现随顺破戒众生；心常爱乐忍辱之事，而现随顺不能忍辱颠倒众生；心常爱乐精进之行，而现随顺懈怠懒惰颠倒众生；心常爱乐禅定三昧，而现随顺多事散乱颠倒众生；心常爱乐般若妙慧，而现随顺信非善处痴哑众生；心常爱乐方便善巧，而现不求一切所作事；心常爱乐大愿善根，而现随顺厌离世间众生等行；心常爱乐有力，而现随顺无力众生；心常爱乐胜智，而现随顺无智众生。善男子！是名菩萨摩诃萨诸波罗蜜相应法集。 “复次，善男子！菩萨摩诃萨修行檀波罗蜜者，得如意宝手及以虚空而为库藏；修行尸罗波罗蜜者，超过一切恶道，而得生死自在，及柔软心、随自在心；修行羼提波罗蜜者，得如来色身庄严，成就三十二相、八十种好，见者无厌；修行毗离耶波罗蜜者，得四无畏及四无碍；修行禅波罗蜜者，得一切声中自在及一切所作业中自在；修 现代汉语译本：对于一切法没有疑惑，并且经常寻求听闻、思考、修习的智慧；不贪求一切法，而心中常常思念各种善根之法；常住在寂静的心境中，并且经常修行一切诸愿；断除一切骄傲自满的高慢之心，并且经常修行成就坚固的金刚之身；善于了解一切诸经论等，并且经常寻求一切尊重诸善知识。善男子！这叫做菩萨摩诃萨诸波罗蜜相应法集。 再次，善男子！菩萨摩诃萨心中常常喜爱布施波罗蜜（Dāna-pāramitā，布施到彼岸），却示现随顺悭吝嫉妒的众生；心中常常喜爱修持净戒，却示现随顺毁犯戒律的众生；心中常常喜爱忍辱之事，却示现随顺不能忍辱、颠倒的众生；心中常常喜爱精进行为，却示现随顺懈怠懒惰、颠倒的众生；心中常常喜爱禅定三昧（Dhyāna-samādhi，禅定），却示现随顺多事散乱、颠倒的众生；心中常常喜爱般若妙慧（Prajñā，智慧），却示现随顺不信善法、愚痴喑哑的众生；心中常常喜爱方便善巧，却示现不追求一切所作之事；心中常常喜爱大愿善根，却示现随顺厌离世间的众生等行为；心中常常喜爱有力，却示现随顺无力众生；心中常常喜爱殊胜智慧，却示现随顺无智众生。善男子！这叫做菩萨摩诃萨诸波罗蜜相应法集。 再次，善男子！菩萨摩诃萨修行布施波罗蜜的人，得到如意宝手以及虚空作为库藏；修行尸罗波罗蜜（Śīla-pāramitā，持戒到彼岸）的人，超过一切恶道，而得到生死自在，以及柔软心、随自在心；修行羼提波罗蜜（Kṣānti-pāramitā，忍辱到彼岸）的人，得到如来色身庄严，成就三十二相、八十种好，见者无厌；修行毗离耶波罗蜜（Vīrya-pāramitā，精进到彼岸）的人，得到四无畏及四无碍；修行禅波罗蜜（Dhyāna-pāramitā，禅定到彼岸）的人，得到一切声中自在及一切所作业中自在；修
English
English version: In all dharmas, having no doubts, and constantly seeking wisdom through hearing, thinking, and cultivation; not craving all dharmas, but with the mind constantly mindful of various roots of goodness; constantly abiding in a peaceful mind, and constantly practicing all vows; cutting off all arrogance and pride, and constantly practicing to achieve a firm, diamond-like body; being well-versed in all sutras and treatises, and constantly seeking all respected virtuous teachers. Good man! This is called the collection of dharmas corresponding to the Paramitas of a Bodhisattva-Mahasattva. Furthermore, good man! A Bodhisattva-Mahasattva constantly cherishes the Dāna-pāramitā (perfection of giving), yet appears to accord with stingy and jealous beings; constantly cherishes upholding pure precepts, yet appears to accord with beings who break precepts; constantly cherishes the practice of patience, yet appears to accord with beings who cannot endure and are inverted; constantly cherishes the practice of diligence, yet appears to accord with beings who are lazy and indolent and inverted; constantly cherishes Dhyāna-samādhi (meditative absorption), yet appears to accord with beings who are busy, scattered, and inverted; constantly cherishes Prajñā (wisdom), yet appears to accord with beings who do not believe in goodness, are foolish and mute; constantly cherishes skillful means, yet appears not to seek all actions; constantly cherishes great vows and roots of goodness, yet appears to accord with beings who are weary of and renounce the world; constantly cherishes strength, yet appears to accord with weak beings; constantly cherishes supreme wisdom, yet appears to accord with unwise beings. Good man! This is called the collection of dharmas corresponding to the Paramitas of a Bodhisattva-Mahasattva. Furthermore, good man! A Bodhisattva-Mahasattva who practices Dāna-pāramitā obtains hands like wish-fulfilling jewels and emptiness as a treasury; one who practices Śīla-pāramitā (perfection of morality) transcends all evil paths and obtains freedom in birth and death, as well as a gentle heart and a freely-willed heart; one who practices Kṣānti-pāramitā (perfection of patience) obtains the adornment of the Tathagata's physical body, accomplishing the thirty-two major marks and eighty minor characteristics, pleasing all who see; one who practices Vīrya-pāramitā (perfection of vigor) obtains the four fearlessnesses and four unobstructed eloquences; one who practices Dhyāna-pāramitā (perfection of meditation) obtains freedom in all sounds and freedom in all actions; --------------------------------------------------------------------------------