Chinese
。以依如是如是时处智，如是如是教化众生，是名时处智。 “回转入智者，菩萨如实知诸众生于外道法中应如是回转，如实知于佛法中应如是入，如实知如是回转，如实知置安乐中，如实知如是置佛法中，不复回转取外道法，彼处非十二因缘观，是回转观是名回转入智。 “合智者，随诸众生以何等何等门相合善，知彼彼门依彼彼门合彼彼众生，如信如力如分教化是名合智。 “得意智者，知众生意、知众生信、知众生求，如是知菩萨入彼修行入信入求入于言语，随顺彼故起可化事，如是起不回转，是名合智。 “次第智者，知众生业次第觉展转觉，所谓声闻乘中说布施持戒人天果报，说诸欲过，说在家染过，说出家利益，又说苦集灭道。次说须陀洹、斯陀含、阿那含、阿罗汉果，次说不可坏解脱，次说无碍。于辟支佛乘中，说贮积过散用利益，说在家过出家利益，说戏论过静默利益，说聚落过阿兰若利益，说多欲不知足过少欲知足利益，说护诸根门于食知量。初夜后夜精勤修行，说观中念想过乐空闲处，说戒重三昧重般若重，不被讥呵赞叹自利益，赞叹深法非他知，如是等于大乘中次第忧波提舍布施持戒忍辱精进禅定智慧，次说实舍灭慧，是名次第智。 “又成就修行者，发菩提 ‘以像这样像这样地了解时机和地点，像这样像这样地教化众生，这被称为时处智（知道何时何地应该做什么的智慧）。’ ‘回转入智（引导转变的智慧）是指，菩萨如实地知道应该如何引导众生从外道法中转变，如实地知道应该如何引导他们进入佛法，如实地知道这样的转变，如实地知道将他们安置在安乐之中，如实地知道将他们安置在佛法之中，不再回转去取外道法，因为外道法中没有十二因缘的观法。这种回转的观察就叫做回转入智。’ ‘合智（融合的智慧）是指，随顺众生以何种方式、何种门径与善法相应，了解这些门径，依据这些门径使这些众生与善法相应，如信心、如精进、如根据他们的根器进行教化，这被称为合智。’ ‘得意智（了解心意的智慧）是指，了解众生的心意、了解众生的信心、了解众生的追求，像这样了解之后，菩萨进入他们的修行，进入他们的信心，进入他们的追求，进入他们的言语，随顺他们而发起可以教化的事情，像这样发起之后，他们就不会再退转。这被称为得意智。’ ‘次第智（循序渐进的智慧）是指，了解众生的业力次第显现，觉悟也次第开展。例如，在声闻乘中，先说布施、持戒能得到人天果报，再说诸欲的过患，再说在家的染污过患，再说出家的利益，又说苦集灭道。然后依次说须陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一来果）、阿那含（Anagamin，不还果）、阿罗汉（Arhat，无学果）果位，再说不可坏的解脱，再说无碍的解脱。在辟支佛乘中，说贮积的过患，散用的利益，说在家的过患，出家的利益，说戏论的过患，静默的利益，说聚落的过患，阿兰若（Aranya，寂静处）的利益，说多欲不知足的过患，少欲知足的利益，说守护诸根门，于饮食知量。初夜后夜精勤修行，说观想中念头的过患，乐于空闲之处，说戒的重视、三昧（Samadhi，禅定）的重视、般若（Prajna，智慧）的重视，不被讥讽呵责，赞叹自我利益，赞叹他人无法理解的甚深佛法。像这样，在大乘中，依次进行忧波提舍（Upadesha，教诫），包括布施、持戒、忍辱、精进、禅定、智慧，然后说真实的舍弃和灭尽的智慧。这被称为次第智。’ ‘此外，成就修行的菩萨，发起菩提（Bodhi，觉悟）心，'
English
'Knowing the times and places as they are, and teaching sentient beings accordingly, this is called knowledge of times and places.' 'The wisdom of turning and entering refers to a Bodhisattva truly knowing how to turn sentient beings from non-Buddhist teachings, truly knowing how to lead them into the Buddhadharma, truly knowing such turning, truly knowing how to place them in peace and happiness, truly knowing how to place them in the Buddhadharma, so that they no longer turn back to take up non-Buddhist teachings, because there is no contemplation of the twelve links of dependent origination in those teachings. This turning observation is called the wisdom of turning and entering.' 'The wisdom of uniting refers to knowing which doors and methods sentient beings use to unite with goodness, and relying on those doors to unite those beings with goodness, such as faith, diligence, and teaching according to their capacities. This is called the wisdom of uniting.' 'The wisdom of understanding intentions refers to knowing the intentions of sentient beings, knowing their faith, knowing their pursuits. Knowing this, the Bodhisattva enters their practice, enters their faith, enters their pursuits, enters their speech, and initiates teachable matters in accordance with them. Initiating in this way, they will not regress. This is called the wisdom of understanding intentions.' 'The wisdom of sequence refers to knowing the sequential manifestation of sentient beings' karma and the sequential development of their awakening. For example, in the Sravaka (hearer) Vehicle, first, it is said that giving and upholding precepts lead to the rewards of humans and gods. Then, the faults of desires are discussed, followed by the faults of defilement in household life, and the benefits of leaving home. Then, the Four Noble Truths of suffering, its cause, its cessation, and the path are taught. Next, the fruits of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one) are discussed, followed by indestructible liberation and unobstructed liberation. In the Pratyekabuddha (solitary Buddha) Vehicle, the faults of hoarding and the benefits of spending are discussed, the faults of household life and the benefits of leaving home, the faults of frivolous talk and the benefits of silence, the faults of villages and the benefits of Aranya (quiet places), the faults of excessive desires and lack of contentment, and the benefits of few desires and contentment are discussed. It is said to guard the doors of the senses and to know moderation in food. Diligent practice in the early and late nights, the faults of thoughts in contemplation, and the joy of empty and quiet places are discussed. The importance of precepts, the importance of Samadhi (meditative concentration), and the importance of Prajna (wisdom) are discussed, without being criticized or blamed, praising self-benefit, and praising profound Dharma that others cannot understand. In the Mahayana (great vehicle), Upadesha (instructions) are given sequentially, including giving, upholding precepts, patience, diligence, meditation, and wisdom. Then, the wisdom of true renunciation and cessation is discussed. This is called the wisdom of sequence.' 'Furthermore, a Bodhisattva who has accomplished practice generates Bodhi (awakening) mind,' --------------------------------------------------------------------------------
Chinese
心十句、愿十句、尽十句，远离退转法，修行不退转法，赞叹坚固精进，赞叹坚固心，赞叹安住智，是名菩萨成就修行。 “又成就修行者，赞叹住地法，赞叹一向毕竟地法，说染退地法，赞叹清净地法，赞叹能进趣地法，赞叹住地中间可得法，说地退法赞叹地果法，赞叹地习气果法，是名菩萨成就修行。 “又成就修行者说诸地，所谓欢喜地、离垢地、明地、焰地、难胜地、现前地、远行地、不动地、善慧地、法云地，是名菩萨成就修行。 “又成就修行者，以诸菩萨深心摄取胜妙法故。此明何义？菩萨深心摄取妙法，为不断绝三宝，为教化众生行菩提行，为一切种智修善业道，是故菩萨成就修行善业道。 “菩萨有五种法摄取妙法。何等为五？一者、为欲报诸佛恩；二者、为自身故令妙法常住；三者、供养佛故；四者、为欲利益无量众生；五者、难得妙法故。 “彼法复有五种法故，名为摄取妙法。何等为五？一者、自如实修行；二者、教他如实修行；三者、降伏诸魔恶刺；四者、舍黑阿波提舍；五者、摄取大阿波提舍诸比丘，是名菩萨成就修行。 “又成就修行者，以所作业无可讥呵故。此明何义？以诸菩萨一切所作住持修行善业道等，皆不可讥呵，是名菩萨成就修行。 现代汉语译本：心十句、愿十句、尽十句，远离退转法，修行不退转法，赞叹坚固精进，赞叹坚固心，赞叹安住智，这叫做菩萨成就修行。 又成就修行者，赞叹住地法，赞叹一向毕竟地法，说染退地法，赞叹清净地法，赞叹能进趣地法，赞叹住地中间可得法，说地退法赞叹地果法，赞叹地习气果法，这叫做菩萨成就修行。 又成就修行者说诸地，所谓欢喜地（Pramudita-bhumi，喜悦之地）、离垢地（Vimala-bhumi，无垢之地）、明地（Prabhakari-bhumi，光明之地）、焰地（Arcismati-bhumi，火焰之地）、难胜地（Sudurjaya-bhumi，极难胜之地）、现前地（Abhimukhi-bhumi，现前之地）、远行地（Duramgama-bhumi，远行之地）、不动地（Acala-bhumi，不动之地）、善慧地（Sadhumati-bhumi，善慧之地）、法云地（Dharmamegha-bhumi，法云之地），这叫做菩萨成就修行。 又成就修行者，以诸菩萨深心摄取胜妙法故。这说明什么意义？菩萨以深心摄取妙法，为了不断绝三宝（Triratna），为了教化众生行菩提行（Bodhisattva-carya），为了一切种智（Sarvajnata）修善业道，因此菩萨成就修行善业道。 菩萨有五种法摄取妙法。哪五种？一者、为了报答诸佛的恩德；二者、为了自身而令妙法常住；三者、为了供养佛；四者、为了利益无量众生；五者、因为妙法难得。 这些法又有五种法，因此称为摄取妙法。哪五种？一者、自己如实修行；二者、教导他人如实修行；三者、降伏诸魔恶刺；四者、舍弃黑阿波提舍（Krishna-apatidesha）；五者、摄取大阿波提舍（Maha-apatidesha）诸比丘，这叫做菩萨成就修行。 又成就修行者，因为所作业无可讥呵。这说明什么意义？因为诸菩萨一切所作住持修行善业道等，都不可讥呵，这叫做菩萨成就修行。
English
English version: 'Heart' ten phrases, 'Vow' ten phrases, 'Exhaustion' ten phrases, staying away from the Dharma of regression, cultivating the Dharma of non-regression, praising steadfast diligence, praising steadfast mind, praising abiding wisdom, this is called a Bodhisattva's accomplishment of practice. Furthermore, one who accomplishes practice praises the Dharma of abiding ground, praises the Dharma of ultimately certain ground, speaks of the Dharma of defiled regressed ground, praises the Dharma of pure ground, praises the Dharma of being able to advance to the ground, praises the Dharma attainable in the middle of abiding ground, speaks of the Dharma of regressed ground, praises the Dharma of the fruit of the ground, praises the Dharma of the fruit of the habitual tendencies of the ground, this is called a Bodhisattva's accomplishment of practice. Furthermore, one who accomplishes practice speaks of the grounds, namely the Joyful Ground (Pramudita-bhumi), the Stainless Ground (Vimala-bhumi), the Luminous Ground (Prabhakari-bhumi), the Blazing Ground (Arcismati-bhumi), the Difficult-to-Conquer Ground (Sudurjaya-bhumi), the Manifest Ground (Abhimukhi-bhumi), the Far-Reaching Ground (Duramgama-bhumi), the Immovable Ground (Acala-bhumi), the Ground of Good Wisdom (Sadhumati-bhumi), the Dharma-Cloud Ground (Dharmamegha-bhumi), this is called a Bodhisattva's accomplishment of practice. Furthermore, one who accomplishes practice, because all Bodhisattvas deeply embrace the supreme and wonderful Dharma. What does this clarify? Bodhisattvas deeply embrace the wonderful Dharma in order to not sever the Three Jewels (Triratna), in order to teach and transform sentient beings to practice the Bodhisattva conduct (Bodhisattva-carya), in order to cultivate the path of good karma for all-knowing wisdom (Sarvajnata), therefore Bodhisattvas accomplish the practice of the path of good karma. Bodhisattvas have five Dharmas for embracing the wonderful Dharma. What are the five? First, in order to repay the kindness of all Buddhas; second, for their own sake, to cause the wonderful Dharma to abide permanently; third, to make offerings to the Buddha; fourth, in order to benefit immeasurable sentient beings; fifth, because the wonderful Dharma is difficult to obtain. These Dharmas again have five Dharmas, therefore they are called embracing the wonderful Dharma. What are the five? First, to cultivate oneself in accordance with reality; second, to teach others to cultivate in accordance with reality; third, to subdue all demonic thorns; fourth, to abandon black Apatidesha (Krishna-apatidesha); fifth, to embrace great Apatidesha (Maha-apatidesha) Bhikshus, this is called a Bodhisattva's accomplishment of practice. Furthermore, one who accomplishes practice, because the actions performed are without reproach. What does this clarify? Because all the actions of the Bodhisattvas, such as upholding and cultivating the path of good karma, are without reproach, this is called a Bodhisattva's accomplishment of practice. --------------------------------------------------------------------------------
Chinese
有五种法，诸业成就不可讥呵。何等为五？一者、有所为作一切能成；二者、能得大果；三者、不违善法；四者、随顺清净法；五者、德称名闻，是名菩萨成就修行。”◎ 弥勒菩萨所问经论卷第三 大正藏第 26 册 No. 1525 弥勒菩萨所问经论 弥勒菩萨所问经论卷第四 后魏天竺三藏菩提流支译 “◎又成就修行者，以起一切种修行清净故。此明何义？以诸菩萨起一切种清净十善业道，是名菩萨成就修行。如《十地修多罗》中说，‘是菩萨复深思惟，行十不善业道集因缘故，则堕地狱畜生饿鬼；行十善业道集因缘故，则生人中乃至生有顶处。’又是上十善业道与智慧观和合修行其心狭劣故，心厌畏三界故，远离大悲故，从他闻声而通达故，闻声意解成声闻乘。又是上十善清净业道不从他闻故，自正觉故，不能具足大悲方便故，而能通达深因缘法，成辟支佛乘。又是上上十善业道清净具足，其心广大无量故，为诸众生起悲愍故，方便所摄故，善起大愿故，不舍一切众生故，观佛智广大故，菩萨地清净波罗蜜清净入深广行成。又是上上十善业道，一切种清净十力，力故集一切佛法令成就故，是故我应等行十善业道，修行一切种令清净具足故，是名菩萨成就修行。 “ 现代汉语译本 有五种法，能使各种事业圆满成就，且不会受到指责。是哪五种呢？一是，无论做什么事都能成功；二是，能够获得巨大的善果；三是，不违背善良的法则；四是，顺应清净的佛法；五是，美德和名声广为流传。这被称为菩萨成就修行。 《弥勒菩萨所问经论》卷第三 大正藏第26册 No. 1525 《弥勒菩萨所问经论》 《弥勒菩萨所问经论》卷第四 后魏天竺三藏菩提流支译 ‘又，成就修行的人，是因为发起一切种类的修行，从而达到清净的缘故。这说明什么意义呢？因为诸位菩萨发起一切种类的清净十善业道，这被称为菩萨成就修行。正如《十地修多罗》中所说：‘这位菩萨进一步深入思考，如果奉行十不善业道，聚集恶因恶缘，就会堕入地狱、畜生、饿鬼道；如果奉行十善业道，聚集善因善缘，就会转生到人间，乃至生到有顶天。’而且，这上等的十善业道与智慧观想相结合，如果修行者的心胸狭隘，厌恶三界，远离大悲心，从听闻他人之声而通达佛法，通过听闻声音理解佛法，就能成就声闻乘。而且，这上等的十善清净业道，不是从听闻他人之声而得，而是通过自己正确的觉悟而得，但不能完全具备大悲心和方便法门，却能通达甚深的因缘法，就能成就辟支佛乘。而且，这最上等的十善业道清净圆满，修行者的心胸广大无量，为了众生而生起悲悯之心，被方便法门所摄持，善于发起宏大的誓愿，不舍弃一切众生，观察佛的智慧广大无边，菩萨的各个阶段清净，波罗蜜（Paramita）清净，进入深广的修行而成就。而且，这最上等的十善业道，一切种类都清净，具备十力（Dasabala），因为十力的缘故，聚集一切佛法，使之圆满成就。因此，我应当平等地奉行十善业道，修行一切种类，使之清净圆满。这被称为菩萨成就修行。’