English
English version: Nirvana. 'The actual is non-discrimination, other dharmas are discrimination; the ultimate reality of all Buddhas and Tathagatas (Tathāgata) is why the Tathagata (Tathāgata) is named as attaining Nirvana.' 'Non-birth is real, other phenomena of birth and death are inverted, false, and lying; the Buddha does not lie, is away from falsehood, and takes reality as its essence, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.' 'Unreal dharmas can be made, real dharmas cannot be made; the Tathagata (Tathāgata) is the real dharma, the body is non-action, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.' 'Good man! This is called a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) entering the ten practices of Dharma, able to know the Buddhas, Tathagatas (Tathāgata), Arhats (Arhat), Samyak-saṃbuddhas (Samyak-saṃbuddha), and the Great Parinirvana (Mahāparinirvāṇa).' 'Furthermore, good man! The Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) enters the ten practices of Dharma, knowing the Buddhas, Tathagatas (Tathāgata), Arhats (Arhat), Samyak-saṃbuddhas (Samyak-saṃbuddha), and the Great Parinirvana (Mahāparinirvāṇa). What are the ten? They are giving and the karmic result of giving, without self, without what belongs to self. The Tathagata (Tathāgata) knows well giving and the karmic result of giving, is away from the discriminating mind, and has no inversion, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.' 'Holding precepts and the karmic result of holding precepts, without self, without what belongs to self. The Tathagata (Tathāgata) knows well holding precepts and the karmic result of holding precepts, is away from the discriminating mind, and has no inversion, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.' 'Patience and the karmic result of patience, without self, without what belongs to self. The Tathagata (Tathāgata) knows well patience and the karmic result of patience, is away from the discriminating mind, and has no inversion, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.' 'Diligence and the karmic result of diligence, without self, without what belongs to self. The Tathagata (Tathāgata) knows well diligence and the karmic result of diligence, is away from the discriminating mind, and has no inversion, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.' 'Dhyana (meditative absorption) and the karmic result of Dhyana (meditative absorption), without self, without what belongs to self. The Tathagata (Tathāgata) knows well Dhyana (meditative absorption) and the karmic result of Dhyana (meditative absorption), is away from the discriminating mind, and has no inversion, therefore the Tathagata (Tathāgata) is named as attaining Nirvana.' 'Prajna (wisdom) and the karmic result of Prajna (wisdom), without self, without what belongs to self. The Tathagata (Tathāgata) knows well Prajna (wisdom) and the karmic result of Prajna (wisdom), is away from the discriminating mind, and has no -------------------------------------------------------------------------------- 颠倒，是故如来名得涅槃。
Chinese
“一切众生非众生、一切法无我，如来远离一切颠倒相、远离一切颠倒法相，是故如来名得涅槃。 “有我相者则有所求，以有求故有烦恼染；离我相者无一切求，以无求故离烦恼染。以离烦恼染，是故如来名得涅槃。 “有为法可量，无为法不可量。如来远离有为、无为法故，唯有无为法身不可限量，是故如来名得涅槃。 “如来若离于空，不见众生、亦不见法——空者即是法，法者即是法身，法身者即是如来——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。 “又，善男子！菩萨摩诃萨入十种法行知诸佛、如来、应供、正遍知行。何者为十？所谓法持为持，善清净法故；众生持为持，自愿满足故；自利、利他无有二相，以同事行故；如清净摩尼无有分别，以不分别法界清净故；得安隐处，灭除一切众苦刺故；得无畏处，永断一切烦恼怨故；得无大众威德畏，远离一切法中疑故；降伏一切诸魔怨敌，得一切众生平等心故；能为无量百千万亿应化等身，得善清净神通力故；善巧示现一切色像无所障碍，得如虚空善清净故。善男子！是名菩萨摩诃萨入十种法行能知诸佛、如来、应供、正遍知行 现代汉语译本：颠倒，因此如来名为得涅槃（Nirvana，寂灭）。 ‘一切众生非众生、一切法无我，如来远离一切颠倒相、远离一切颠倒法相，因此如来名为得涅槃（Nirvana，寂灭）。’ ‘有我相者则有所求，因为有所求所以有烦恼染；离我相者无一切求，因为无所求所以离烦恼染。因为远离烦恼染，因此如来名为得涅槃（Nirvana，寂灭）。’ ‘有为法可以衡量，无为法不可衡量。如来远离有为、无为法，唯有无为法身不可量，因此如来名为得涅槃（Nirvana，寂灭）。’ ‘如来如果离开了空性，就既看不见众生，也看不见法——空性就是法，法就是法身，法身就是如来——因此如来名为得涅槃（Nirvana，寂灭）。’ ‘善男子！这名为菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）进入十种法行，能够知晓诸佛、如来（Tathagata，如来）、应供（Arhat，阿罗汉）、正遍知（Samyaksambuddha，正等觉者）的大般涅槃（Mahaparinirvana，大般涅槃）。’ ‘又，善男子！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）进入十种法行，知晓诸佛、如来（Tathagata，如来）、应供（Arhat，阿罗汉）、正遍知（Samyaksambuddha，正等觉者）之行。哪十种呢？ 所谓的法持为持，因为善于清净法；众生持为持，因为自愿满足众生；自利、利他没有二相，因为以同事行；如同清净的摩尼（Mani，宝珠）没有分别，因为不分别法界清净；得到安隐处，灭除一切众苦之刺；得到无畏处，永远断绝一切烦恼怨敌；得到没有大众威德的畏惧，远离一切法中的疑惑；降伏一切诸魔怨敌，得到一切众生平等心；能够化为无量百千万亿应化等身，得到善于清净的神通力；善巧地示现一切色像而没有障碍，得到如同虚空般善于清净的境界。善男子！这名为菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）进入十种法行，能够知晓诸佛、如来（Tathagata，如来）、应供（Arhat，阿罗汉）、正遍知（Samyaksambuddha，正等觉者）之行。’
English
English version: Inversion, therefore the Tathagata (Tathagata, Thus Come One) is named as attaining Nirvana (Nirvana, liberation). 'All beings are not beings, all dharmas are without self. The Tathagata (Tathagata, Thus Come One) is far from all inverted appearances, far from all inverted dharma appearances, therefore the Tathagata (Tathagata, Thus Come One) is named as attaining Nirvana (Nirvana, liberation).' 'One who has an 'I' appearance has desires. Because of desires, there are defilements of afflictions. One who is without an 'I' appearance has no desires. Because of no desires, there is freedom from the defilements of afflictions. Because of freedom from the defilements of afflictions, therefore the Tathagata (Tathagata, Thus Come One) is named as attaining Nirvana (Nirvana, liberation).' 'Conditioned dharmas are measurable, unconditioned dharmas are immeasurable. The Tathagata (Tathagata, Thus Come One) is far from conditioned and unconditioned dharmas, only the unconditioned Dharmakaya (Dharmakaya, Dharma body) is immeasurable, therefore the Tathagata (Tathagata, Thus Come One) is named as attaining Nirvana (Nirvana, liberation).' 'If the Tathagata (Tathagata, Thus Come One) is apart from emptiness, he will not see beings, nor will he see dharmas—emptiness is dharma, dharma is the Dharmakaya (Dharmakaya, Dharma body), the Dharmakaya (Dharmakaya, Dharma body) is the Tathagata (Tathagata, Thus Come One)—therefore the Tathagata (Tathagata, Thus Come One) is named as attaining Nirvana (Nirvana, liberation).' 'Good man! This is named a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) entering into ten kinds of dharma practices, able to know the Great Nirvana (Mahaparinirvana, great passing into Nirvana) of all Buddhas, Tathagatas (Tathagata, Thus Come One), Arhats (Arhat, worthy one), Samyaksambuddhas (Samyaksambuddha, perfectly enlightened one).' 'Furthermore, good man! A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) entering into ten kinds of dharma practices knows the practices of all Buddhas, Tathagatas (Tathagata, Thus Come One), Arhats (Arhat, worthy one), Samyaksambuddhas (Samyaksambuddha, perfectly enlightened one). What are the ten? So-called dharma-holding is holding, because of skillfully purifying the dharma; sentient being-holding is holding, because of willingly fulfilling sentient beings; self-benefit and benefiting others are without two appearances, because of acting with shared endeavors; like a pure Mani (Mani, jewel) without distinctions, because of not distinguishing the purity of the Dharmadhatu (Dharmadhatu, the realm of dharma); attaining a place of peace and security, eliminating the thorns of all suffering; attaining a place of fearlessness, forever cutting off all afflictive enemies; attaining no fear of the majesty of the masses, being far from doubts in all dharmas; subduing all demonic enemies, attaining an equal mind towards all sentient beings; able to manifest limitless hundreds of thousands of millions of responsive bodies, attaining skillful and pure supernatural powers; skillfully manifesting all forms and appearances without obstruction, attaining skillful purity like space. Good man! This is named a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) entering into ten kinds of dharma practices, able to know the practices of all Buddhas, Tathagatas (Tathagata, Thus Come One), Arhats (Arhat, worthy one), Samyaksambuddhas (Samyaksambuddha, perfectly enlightened one).' -------------------------------------------------------------------------------- 。
Chinese
“复次，善男子！菩萨摩诃萨入十种法行知诸佛、如来、应供、正遍知行。何者为十？所谓如来不起是心：‘世间之法多诸过失，涅槃寂静无量功德。’如来于世间、涅槃得平等心，不住世间、不住涅槃，而不弃舍利益一切诸众生故。 “善男子！诸佛如来不起是心：‘是诸众生颠倒智慧，种种烦恼、随烦恼染，我能度脱如是众生。’而诸如来依过去愿行，随诸众生根性、信等，彼彼行中无所分别，自然成故。 “善男子！诸佛如来不起是心：‘我说如是修多罗、如是祇夜、如是和伽罗那、如是伽陀、如是优陀那、如是尼陀那、如是伊谛越多伽、如是阇陀伽、如是毗佛略。’善男子！诸佛如来不起是心：‘我说阿浮陀达摩。’而诸如来无所分别，彼彼众生随所闻法自然成故。 “善男子！诸佛如来不起是心：‘我为乞食入某国土大小城邑及诸聚落，我至如是刹利、婆罗门、毗舍、首陀、国王、王子、大臣、人民、诸众生所。’而诸如来智慧为首，身、口、意业自然成故。 “善男子！诸佛如来无有饥渴、大小便利，身无羸损、疲乏、病苦，为众生故，现行乞食。然诸众生谓如来食，而诸如来实不食也。示现教化诸众生事，于一切事无所分别，自然成故。 “善男子！诸佛如 现代汉语译本 “再者，善男子！菩萨摩诃萨进入十种法行，从而了解诸佛、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）的行持。这十种是什么呢？就是如来不起这样的念头：‘世间的法充满过失，涅槃（Nirvana，解脱）寂静具有无量功德。’如来对于世间和涅槃持有平等之心，不住于世间，也不住于涅槃，但不舍弃利益一切众生。 “善男子！诸佛如来不起这样的念头：‘这些众生具有颠倒的智慧，种种烦恼和随烦恼所染污，我能够度脱这些众生。’而诸如来依据过去所发的誓愿和修行，随着众生的根性、信心等等，在他们各自的修行中没有分别，自然成就。 “善男子！诸佛如来不起这样的念头：‘我说了这样的修多罗（Sutra，经）、这样的祇夜（Geya，重颂）、这样的和伽罗那（Vyakaranas，记别）、这样的伽陀（Gatha，偈颂）、这样的优陀那（Udana，自说）、这样的尼陀那（Nidana，因缘）、这样的伊谛越多伽（Itivrttaka，本事）、这样的阇陀伽（Jataka，本生）、这样的毗佛略（Vaipulya，方广）。’善男子！诸佛如来不起这样的念头：‘我说阿浮陀达摩（Adbhuta Dharma，未曾有法）。’而诸如来没有分别，各种众生随着所听闻的法自然成就。 “善男子！诸佛如来不起这样的念头：‘我为了乞食进入某个国土的大小城邑以及各个村落，我到这些刹利（Ksatriya，王族）、婆罗门（Brahmana，祭司）、毗舍（Vaisya，商人）、首陀（Sudra，奴隶）、国王、王子、大臣、人民、各种众生那里。’而诸如来以智慧为首，身、口、意业自然成就。 “善男子！诸佛如来没有饥渴、大小便利，身体没有衰弱、疲乏、病苦，为了众生的缘故，示现乞食的行为。然而各种众生认为如来在食用食物，而诸如来实际上并没有食用。这是为了示现教化众生的事情，对于一切事情没有分别，自然成就。 “善男子！诸佛如