English
English version The true body of the Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One). ‘Furthermore, good man! A Bodhisattva-Mahasattva (great being Bodhisattva) enters into ten kinds of Dharma practices, thereby knowing that the Tathagata is accomplished due to other causes and conditions. What are the ten? They are: accomplishing the fruit of good Dharma by taking non-negligence as the seed of action; having no faults because of the arising of wisdom and skillful means; being able to go well by taking the practice of Śīla-pāramitā (Perfection of Morality) as feet; not dying or perishing by taking bodhicitta (the mind of enlightenment) as the root of life; being able to skillfully perform actions by taking Śamatha (tranquility) and Vipaśyanā (insight) as hands; being able to manifest and see wisdom by taking faith in the results of karma as eyes; being able to dwell well in the supreme state by accomplishing and practicing all the pāramitās (perfections); being able to cultivate steadfastly by dwelling in accordance with the four saṃgraha-vastus (means of gathering beings); having no discriminations by taking the cultivation of emptiness-wisdom as the foremost; and not abandoning the work done for all sentient beings because of cultivating without fatigue, alarm, terror, or fear. Good man! This is called a Bodhisattva entering into ten kinds of Dharma practices, being able to know that the Buddhas, Tathagatas, Arhats, Samyaksambuddhas are accomplished due to other causes and conditions.’ ‘Good man! A Bodhisattva-Mahasattva enters into ten kinds of Dharma practices, thereby knowing that the Buddhas, Tathagatas, Arhats, Samyaksambuddhas are truly permanent. What are the ten? They are: being far from all faults of anger, not grasping at things of ‘I’ and ‘mine’; always being a refuge of good Dharma for all sentient beings, like a good physician; not regressing from what is attained because past good vows are fulfilled; doing good deeds well because of arising great compassion towards those sentient beings; being able to benefit all sentient beings because of arising thoughts solely for the sake of others; enduring suffering on behalf of others by abandoning one's own benefit; regarding the world and Nirvana as having one flavor by being far from the mind that discriminates Nirvana; naturally accomplishing all that is done because of practicing without fatigue; having no body of bone and flesh because of being far from all things sought; and manifesting Nirvana in all places because of having no obstructing characteristics. Good man! This is called a Bodhisattva entering into ten kinds of Dharma practices, being able to know that the Buddhas, Tathagatas, Arhats, Samyaksambuddhas are truly permanent.’ ‘Good man! A Bodhisattva-Mahasattva enters into ten kinds of Dharma practices, thereby knowing the Great Parani --------------------------------------------------------------------------------
Chinese
涅槃。何等为十？所谓毕竟离一切烦恼障、智障故；遍知我空、法空、无我故；得具足转离意，生法身故；于一切众生作佛事自然不休息，得具足智故；得一切诸佛无差别法身故；远离世间、涅槃二心故；清净一切法根本故；得修行一切法不生不灭智故；得真如法性实际平等智故；得一切法自性、涅槃性平等智故。善男子！是名菩萨摩诃萨入十种法行能知诸佛、如来、应供、正遍知大般涅槃。 “复次，善男子！菩萨摩诃萨入十种法行知诸佛、如来、应供、正遍知得大般涅槃。何者为十？所谓一切烦恼，求为根本，因求而起；诸佛无有彼求则离烦恼，离烦恼故得大涅槃。 “以不求故，名为如来不取一法；不取者，不行、不住；以不取故，名得涅槃。 “云何如来不行、不住？离彼二法，法身不灭，不灭、不生，是故如来名得涅槃。 “云何如来不生、不灭？彼佛如来无能说者，不可说故，是名如来得大涅槃。 “无我、无众生，唯是生灭法，离彼依止法，是故如来名得涅槃。 “一切烦恼、随烦恼等唯是客尘；法性寂静，不来、不去，是故法性非客、非主；法性平等，是故如来得大涅槃。 “真如为实体、非真如法即是虚妄；实体即真如，真如即如来，是故如来名得涅 现代汉语译本： 涅槃（Nirvana，梵文，指解脱生死轮回的境界）。什么是十种涅槃的体现？那就是：究竟地脱离一切烦恼障和智慧障的缘故；普遍了知我空（ātman-śūnyatā，梵文，指没有永恒不变的自我）、法空（dharma-śūnyatā，梵文，指一切事物没有自性）、无我（anātman，梵文，指没有永恒不变的自我）的缘故；获得具足的转化和脱离意识，生起法身（dharmakāya，梵文，指佛的真理之身）的缘故；对于一切众生行作佛事自然而不休息，获得具足智慧的缘故；获得一切诸佛没有差别的法身的缘故；远离世间和涅槃这两种心念的缘故；清净一切法的根本的缘故；获得修行一切法不生不灭的智慧的缘故；获得真如法性（tathatā，梵文，指事物的真实本性）实际平等智慧的缘故；获得一切法自性、涅槃性平等的智慧的缘故。善男子！这名为菩萨摩诃萨（bodhisattva-mahāsattva，梵文，指伟大的菩萨）进入十种法行，能够了知诸佛、如来（tathāgata，梵文，指佛的称号之一）、应供（arhat，梵文，指值得供养的人）、正遍知（samyak-saṃbuddha，梵文，指完全觉悟者）的大般涅槃（mahāparinirvāṇa，梵文，指佛的最终涅槃）。 ‘再者，善男子！菩萨摩诃萨进入十种法行，了知诸佛、如来、应供、正遍知获得大般涅槃。什么是十种法行？那就是：一切烦恼，以追求为根本，因为追求而生起；诸佛没有那些追求，所以脱离烦恼，脱离烦恼的缘故获得大涅槃。 ‘因为不追求的缘故，名为如来不执取一法；不执取者，不行、不住；因为不执取的缘故，名为获得涅槃。 ‘如何如来不行、不住？脱离那两种法，法身不灭，不灭、不生，所以如来名为获得涅槃。 ‘如何如来不生、不灭？那位佛如来没有能说者，因为不可说的缘故，这名为如来获得大涅槃。 ‘无我、无众生，唯是生灭法，脱离那依止法，所以如来名为获得涅槃。 ‘一切烦恼、随烦恼等唯是客尘；法性寂静，不来、不去，所以法性非客、非主；法性平等，所以如来获得大涅槃。 ‘真如为实体、非真如法即是虚妄；实体即真如，真如即如来，所以如来名为获得涅槃。
English
English version: Nirvana (Nirvana, Sanskrit, referring to the state of liberation from the cycle of birth and death). What are the ten aspects of Nirvana? They are: ultimately being apart from all afflictive obstructions and cognitive obstructions; universally knowing the emptiness of self (ātman-śūnyatā, Sanskrit, referring to the absence of a permanent self), the emptiness of phenomena (dharma-śūnyatā, Sanskrit, referring to the absence of inherent existence in all things), and no-self (anātman, Sanskrit, referring to the absence of a permanent self); attaining the complete transformation and detachment from consciousness, giving rise to the Dharmakaya (dharmakāya, Sanskrit, referring to the body of truth of the Buddha); naturally and tirelessly performing Buddha-activities for all sentient beings, attaining complete wisdom; attaining the Dharmakaya of all Buddhas without any difference; being apart from the two mindsets of the world and Nirvana; purifying the root of all dharmas; attaining the wisdom of non-arising and non-ceasing in the practice of all dharmas; attaining the actual and equal wisdom of Suchness (tathatā, Sanskrit, referring to the true nature of things) and Dharmadhatu; attaining the equal wisdom of the self-nature of all dharmas and the nature of Nirvana. Good man! This is called a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, Sanskrit, referring to a great Bodhisattva) entering the ten practices of Dharma, being able to know the Great Nirvana (mahāparinirvāṇa, Sanskrit, referring to the final Nirvana of the Buddha) of all Buddhas, Tathagatas (tathāgata, Sanskrit, one of the titles of the Buddha), Arhats (arhat, Sanskrit, referring to one who is worthy of offerings), and Samyak-Sambuddhas (samyak-saṃbuddha, Sanskrit, referring to a fully enlightened one). 'Furthermore, good man! A Bodhisattva-Mahasattva enters the ten practices of Dharma, knowing that all Buddhas, Tathagatas, Arhats, and Samyak-Sambuddhas attain Great Nirvana. What are the ten practices of Dharma? They are: all afflictions have seeking as their root, arising because of seeking; the Buddhas do not have those seekings, therefore they are apart from afflictions, and because of being apart from afflictions, they attain Great Nirvana. 'Because of not seeking, it is called the Tathagata not grasping at a single dharma; one who does not grasp, does not act, does not abide; because of not grasping, it is called attaining Nirvana. 'How does the Tathagata not act, not abide? Being apart from those two dharmas, the Dharmakaya does not cease, does not cease, does not arise, therefore the Tathagata is called attaining Nirvana. 'How does the Tathagata not arise, not cease? That Buddha Tathagata has no one who can speak of it, because it is unspeakable, this is called the Tathagata attaining Great Nirvana. 'Without self, without sentient beings, only the dharma of arising and ceasing, being apart from that dependent dharma, therefore the Tathagata is called attaining Nirvana. 'All afflictions, secondary afflictions, etc., are only transient dust; the nature of Dharma is tranquil, does not come, does not go, therefore the nature of Dharma is neither transient nor permanent; the nature of Dharma is equal, therefore the Tathagata attains Great Nirvana. 'Suchness is the entity, that which is not Suchness is false; the entity is Suchness, Suchness is the Tathagata, therefore the Tathagata is called attaining Nirvana.' -------------------------------------------------------------------------------- 槃。
Chinese
“实际不戏论、余法即戏论；诸佛如来究竟实际，是故如来名得涅槃。 “不生为实，余生灭法即是颠倒、虚诳、妄语；佛不妄语，离于虚妄，真实为体，是故如来名得涅槃。 “不实法可作、实法不可作；如来即实法，身身即无为，是故如来名得涅槃。 “善男子！是名菩萨摩诃萨入十种法行能知诸佛、如来、应供、正遍知大般涅槃。 “复次，善男子！菩萨摩诃萨入十种法行知诸佛、如来、应供、正遍知大般涅槃。何者为十？所谓布施及布施果报无我、无我所，如来善知布施及布施果报，远离分别心，无有颠倒，是故如来名得涅槃。 “持戒及持戒果报无我、无我所，如来善知持戒及持戒果报，远离分别心，无有颠倒，是故如来名得涅槃。 “忍辱及忍辱果报无我、无我所，如来善知忍辱及忍辱果报，远离分别心，无有颠倒，是故如来名得涅槃。 “精进及精进果报无我、无我所，如来善知精进及精进果报，远离分别心，无有颠倒，是故如来名得涅槃。 “禅定及禅定果报无我、无我所，如来善知禅定及禅定果报，远离分别心，无有颠倒，是故如来名得涅槃。 “般若及般若果报无我、无我所，如来善知般若及般若果报，远离分别心，无有 现代汉语译本： 涅槃（Nirvana）。 ‘实际不戏论，其余的法都是戏论；诸佛如来究竟的实际，因此如来名为得涅槃（Nirvana）。’ ‘不生为真实，其余的生灭法都是颠倒、虚诳、妄语；佛不妄语，远离虚妄，以真实为本体，因此如来名为得涅槃（Nirvana）。’ ‘不实之法可以造作，真实之法不可造作；如来即是真实之法，身身即是无为，因此如来名为得涅槃（Nirvana）。’ ‘善男子！这名为菩萨摩诃萨（Bodhisattva-Mahāsattva）进入十种法行，能知诸佛、如来（Tathāgata）、应供（Arhat）、正遍知（Samyak-saṃbuddha）大般涅槃（Mahāparinirvāṇa）。’ ‘复次，善男子！菩萨摩诃萨（Bodhisattva-Mahāsattva）进入十种法行，知诸佛、如来（Tathāgata）、应供（Arhat）、正遍知（Samyak-saṃbuddha）大般涅槃（Mahāparinirvāṇa）。哪十种呢？ 所谓布施以及布施的果报无我、无我所，如来善知布施以及布施的果报，远离分别心，没有颠倒，因此如来名为得涅槃（Nirvana）。’ ‘持戒以及持戒的果报无我、无我所，如来善知持戒以及持戒的果报，远离分别心，没有颠倒，因此如来名为得涅槃（Nirvana）。’ ‘忍辱以及忍辱的果报无我、无我所，如来善知忍辱以及忍辱的果报，远离分别心，没有颠倒，因此如来名为得涅槃（Nirvana）。’ ‘精进以及精进的果报无我、无我所，如来善知精进以及精进的果报，远离分别心，没有颠倒，因此如来名为得涅槃（Nirvana）。’ ‘禅定以及禅定的果报无我、无我所，如来善知禅定以及禅定的果报，远离分别心，没有颠倒，因此如来名为得涅槃（Nirvana）。’ ‘般若（Prajna）以及般若（Prajna）的果报无我、无我所，如来善知般若（Prajna）以及般若（Prajna）的果报，远离分别心，没有