English
English version ‘Furthermore, noble son! A Bodhisattva-Mahasattva (great being Bodhisattva) enters into ten kinds of Dharma practices, thereby knowing the practices of all Buddhas, Tathagatas (one who has thus gone, an epithet of the Buddha), Arhats (worthy of offerings), and Samyaksambuddhas (perfectly enlightened ones). What are these ten? They are as follows: The Tathagata does not give rise to the thought: ‘The laws of the world have many faults, while Nirvana (liberation) is tranquil and has immeasurable merits.’ The Tathagata holds an equal mind towards both the world and Nirvana, neither dwelling in the world nor dwelling in Nirvana, yet not abandoning the benefit of all sentient beings. ‘Noble son! The Buddhas and Tathagatas do not give rise to the thought: ‘These sentient beings have inverted wisdom, and are stained by various afflictions and secondary afflictions; I am able to liberate such sentient beings.’ Rather, the Tathagatas rely on past vows and practices, and according to the faculties, faith, etc., of sentient beings, they make no distinctions in their respective practices, thus naturally accomplishing their aims. ‘Noble son! The Buddhas and Tathagatas do not give rise to the thought: ‘I have spoken such Sutras (discourses), such Geyas (verses), such Vyakaranas (explanations), such Gathas (hymns), such Udanas (spontaneous utterances), such Nidanas (causes), such Itivrttakas (stories of past lives), such Jatakas (birth stories), such Vaipulyas (extensive scriptures).’ Noble son! The Buddhas and Tathagatas do not give rise to the thought: ‘I have spoken Adbhuta Dharma (wondrous and unprecedented Dharma).’ Rather, the Tathagatas make no distinctions, and various sentient beings naturally accomplish their aims according to the Dharma they have heard. ‘Noble son! The Buddhas and Tathagatas do not give rise to the thought: ‘I enter such and such countries, large and small cities, and various villages for the sake of begging for food; I go to such Kshatriyas (warrior caste), Brahmanas (priest caste), Vaisyas (merchant caste), Sudras (laborer caste), kings, princes, ministers, people, and various sentient beings.’ Rather, the Tathagatas take wisdom as their head, and their actions of body, speech, and mind are naturally accomplished. ‘Noble son! The Buddhas and Tathagatas have no hunger or thirst, no need for urination or defecation, and their bodies have no weakness, fatigue, sickness, or suffering. For the sake of sentient beings, they manifest the act of begging for food. However, various sentient beings think that the Tathagatas are eating, but the Tathagatas do not actually eat. This is to demonstrate the teaching and transformation of sentient beings, and they make no distinctions in all matters, thus naturally accomplishing their aims. ‘Noble son! The Buddhas and Ta --------------------------------------------------------------------------------
Chinese
来不起是心：‘此诸众生下、中、上根，我为此等下、中、上根诸众生类随顺宣说下、中、上法。’而诸如来无分别心，所说之法自然而成，不增、不减，随器受故。 “善男子！诸佛如来不起是心：‘若诸众生不供养我、不恭敬我、毁骂于我，如是众生我不教化；复有众生供养、恭敬、尊重、赞叹、给侍于我，如是众生我应教化。’而诸如来寂静三昧慈悲普覆于彼众生，自然住于平等法故。 “善男子！如来无高心、无下心、无憍慢心、无爱心、无贪心、无瞋心、无随贪心、无著心、无碍心、无障心、无杂心、无烦恼心、无随烦恼心、无瞋心、无痴心、无随瞋心、无随痴心，善男子！而诸如来自然寂静寂静境界，住于赞叹寂静境界故。 “善男子！如来无有一法不知、不解、不觉，于一切境界毕竟满足，现前悉知，而诸如来见彼彼事、彼彼众生所作诸业，自然成故。 “善男子！如来见诸众生修行成就不以为喜、见诸众生不修行者亦不生忧，而诸如来于修正行众生无障大慈常现在前、于邪行众生无障大悲常现在前。 “善男子！是名菩萨摩诃萨入十种法行能知如来、应供、正遍知行。 “善男子！菩萨摩诃萨入十种法行知诸佛、如来、应供、正遍知譬喻相应。何者为十？善男 现代汉语译本：不起这种念头：‘这些众生有下根、中根、上根，我应当为这些下根、中根、上根的众生，随顺他们的根器宣说下等法、中等法、上等法。’而诸位如来没有分别心，所说的法自然成就，不增加也不减少，只是随着众生的根器接受而已。 ‘善男子！诸佛如来不起这种念头：‘如果这些众生不供养我、不恭敬我、毁谤我，这样的众生我就不教化；如果有的众生供养我、恭敬我、尊重我、赞叹我、侍奉我，这样的众生我就应该教化。’而诸位如来以寂静的三昧（Samadhi，禅定）和慈悲普遍覆盖这些众生，自然安住于平等的法中。 ‘善男子！如来没有高下的心、没有骄慢的心、没有爱恋的心、没有贪婪的心、没有嗔恨的心、没有随顺贪婪的心、没有执著的心、没有障碍的心、没有遮蔽的心、没有杂染的心、没有烦恼的心、没有随顺烦恼的心、没有嗔恨的心、没有愚痴的心、没有随顺嗔恨的心、没有随顺愚痴的心。善男子！而诸位如来自然寂静，安住于寂静的境界，赞叹寂静的境界。 ‘善男子！如来没有一种法是不知道、不理解、不觉悟的，对于一切境界都究竟圆满，当下完全知晓。而诸位如来见到种种事物、种种众生所造作的种种业，都是自然成就的。 ‘善男子！如来见到众生修行成就，不因此而欢喜；见到众生不修行，也不因此而忧愁。而诸位如来对于修正行的众生，没有障碍的大慈悲心常常显现；对于行邪行的众生，没有障碍的大悲心常常显现。 ‘善男子！这叫做菩萨摩诃萨（Bodhisattva-Mahāsattva，大菩萨）进入十种法行，能够了解如来（Tathāgata，如来）、应供（Arhat，阿罗汉）、正遍知（Samyak-saṃbuddha，正等觉者）的行持。 ‘善男子！菩萨摩诃萨进入十种法行，了解诸佛、如来、应供、正遍知譬喻相应。哪十种呢？善男子！'
English
English version: They do not give rise to the thought: ‘These beings have inferior, middling, and superior faculties. For these beings with inferior, middling, and superior faculties, I should accordingly expound the inferior, middling, and superior Dharma.’ But the Tathāgatas (Tathāgata, Thus Gone One) have no discriminating mind; the Dharma they speak is naturally accomplished, neither increasing nor decreasing, because it is received according to the capacity of the vessel. ‘Good man! The Buddhas and Tathāgatas do not give rise to the thought: ‘If these beings do not make offerings to me, do not respect me, and revile me, I will not teach such beings; and if there are beings who make offerings to me, respect me, honor me, praise me, and attend to me, I should teach such beings.’ But the Tathāgatas, with their tranquil Samadhi (Samadhi, concentration) and compassion, universally cover those beings, naturally abiding in the Dharma of equality. ‘Good man! The Tathāgata has no high mind, no low mind, no arrogant mind, no loving mind, no greedy mind, no hateful mind, no mind that follows greed, no attached mind, no obstructed mind, no hindered mind, no mixed mind, no afflicted mind, no mind that follows affliction, no hateful mind, no deluded mind, no mind that follows hatred, no mind that follows delusion. Good man! But the Tathāgatas are naturally tranquil, in a state of tranquil quiescence, abiding in and praising the state of tranquil quiescence. ‘Good man! There is no Dharma that the Tathāgata does not know, does not understand, does not realize; in all realms, they are ultimately complete, knowing everything directly. And the Tathāgatas, seeing the various things and the various karmas done by the various beings, are naturally accomplished. ‘Good man! The Tathāgata, seeing beings who cultivate and achieve accomplishment, does not rejoice; seeing beings who do not cultivate, they do not grieve. But the Tathāgatas, for beings who practice correctly, have unobstructed great compassion constantly present; for beings who practice wrongly, have unobstructed great compassion constantly present. ‘Good man! This is called the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva) entering the ten kinds of Dharma practices, able to know the conduct of the Tathāgata (Tathāgata, Thus Gone One), Arhat (Arhat, Worthy One), Samyak-saṃbuddha (Samyak-saṃbuddha, Perfectly Enlightened One). ‘Good man! The Bodhisattva-Mahāsattva enters the ten kinds of Dharma practices, knowing that the Buddhas, Tathāgatas, Arhats, and Samyak-saṃbuddhas are in accordance with metaphors. What are the ten? Good man!' --------------------------------------------------------------------------------
Chinese
子！譬如日出，于上、中、下诸众生等——若信、不信，若恭敬、不恭敬——平等出现、平等普照。善男子！如来、应供、正遍知亦复如是，于上、中、下诸众生等——若信、不信，若恭敬、不恭敬——平等出现、平等智慧光明普照。 “善男子！譬如虚空于一切众生无有障碍，而彼虚空为诸烟、云、尘、雾等事之所曀障。善男子！诸佛、如来亦复如是，于一切众生无有障碍，而为烟、云、尘、雾、我见、烦恼、客尘所障，不见如来、不受如来功德利益。 “善男子！譬如树木虽有火性，以无因缘而不现用。善男子！诸佛如来亦复如是，虽有无量神力自在，以诸众生远离精进、信等因缘，不出于世、不作佛事。 “善男子！譬如种种熏色置一器中熏种种衣，复以众杂染色置一器中染所熏衣，随其所熏受色不同，而彼诸色不生分别差别之心。善男子！诸佛如来亦复如是，种种善根功德庄严，随诸众生信等熏异，见佛如来所受功德差别不同，而佛如来不生分别差别之想。 “善男子！譬如诸河流水盈满，若人赞、毁，悉皆顺流；若逆流者，无有是处。善男子！诸佛如来亦复如是，若人赞、毁，悉皆常随智慧而行；若随憍慢，无有是处。 “善男子！譬如苷蔗，若人割截、若不割截，不失甘 现代汉语译本 ‘善男子！譬如太阳升起，对于上等、中等、下等各种众生——无论他们是相信还是不相信，是恭敬还是不恭敬——都平等地出现，平等地普照。善男子！如来（Tathagata，佛的称号）、应供（Arhat，值得供养的人）、正遍知（Samyaksambuddha，完全觉悟的人）也是这样，对于上等、中等、下等各种众生——无论他们是相信还是不相信，是恭敬还是不恭敬——都平等地出现，平等地用智慧光明普照。 ‘善男子！譬如虚空对于一切众生没有障碍，但是虚空却会被烟、云、尘土、雾气等事物所遮蔽。善男子！诸佛、如来也是这样，对于一切众生没有障碍，却被烟、云、尘土、雾气、我见（belief in a separate self）、烦恼（kleshas，精神上的痛苦）、客尘（ adventitious defilements，外来的污染）所遮蔽，因此不能见到如来，不能接受如来的功德利益。 ‘善男子！譬如树木虽然有火的性质，如果没有因缘就不会显现出来。善男子！诸佛如来也是这样，虽然有无量的神力自在，但是因为众生远离精进、信心等因缘，所以佛不出世，不作佛事。 ‘善男子！譬如用各种颜色的染料放在一个容器中熏染各种衣服，再用各种混合的染色剂放在一个容器中染色被熏染过的衣服，随着熏染的不同，衣服所接受的颜色也不同，但是那些颜色本身不会产生分别差别的想法。善男子！诸佛如来也是这样，用各种善根功德来庄严自身，随着众生信心等熏染的不同，见到佛如来所接受的功德差别也不同，但是佛如来不会产生分别差别的想法。 ‘善男子！譬如各种河流的水流满了，如果有人赞美或者毁谤，水都顺流而下；如果想要让水逆流而上，那是不可能的。善男子！诸佛如来也是这样，如果有人赞美或者毁谤，佛都始终随着智慧而行；如果随着骄慢而行，那是不可能的。 ‘善男子！譬如甘蔗，如果有人砍断它，或者不砍断它，都不会失去它的甘甜。’
English
English version ‘Good man! It is like the rising sun, which appears equally and shines universally upon all beings, whether superior, middling, or inferior—whether they believe or do not believe, whether they are respectful or not respectful. Good man! The Tathagata (Tathagata, title of the Buddha), the Arhat (Arhat, one worthy of offerings), the Samyaksambuddha (Samyaksambuddha, perfectly enlightened one) is also like this, appearing equally and shining universally with the light of wisdom upon all beings, whether superior, middling, or inferior—whether they believe or do not believe, whether they are respectful or not respectful.’ ‘Good man! It is like the sky, which has no obstruction for all beings, but that sky is obscured by things like smoke, clouds, dust, and fog. Good man! The Buddhas and Tathagatas are also like this, having no obstruction for all beings, but they are obscured by smoke, clouds, dust, fog, self-view (belief in a separate self), afflictions (kleshas, mental suffering), and adventitious defilements (adventitious defilements, external impurities), and therefore cannot see the Tathagata or receive the merits and benefits of the Tathagata.’ ‘Good man! It is like a tree, which, although having the nature of fire, does not manifest it without the proper causes and conditions. Good man! The Buddhas and Tathagatas are also like this, although having limitless divine power and freedom, because beings are far from causes and conditions such as diligence and faith, the Buddha does not appear in the world and does not perform the deeds of a Buddha.’ ‘Good man! It is like placing various colored dyes in one container to dye various clothes, and then placing various mixed dyes in another container to dye the clothes that have been dyed. Depending on the dyeing, the colors received by the clothes are different, but those colors themselves do not generate thoughts of distinction or difference. Good man! The Buddhas and Tathagatas are also like this, adorning themselves with various roots of goodness and merits. Depending on the different influences of beings' faith and so on, the merits received by the Buddha and Tathagata that they see are different, but the Buddha and Tathagata do not generate thoughts of distinction or difference.’ ‘Good man! It is like the water in various rivers, when full, flows downstream whether people praise or criticize it; it is impossible for it to flow upstream. Good man! The Buddhas and Tathagatas are also like this, always following wisdom whether people praise or criticize them; it is impossible for them to follow arrogance.’ ‘Good man! It is like sugarcane, which does not lose its sweetness whether someone cuts it or does not cut it.’ --------------------------------------------------------------------------------