Chinese
行真实故得菩提。非诸所行不真实故。 如三摩地王经云。童子如我所行得真实故。而汝童子应如是学。何以故童子。若所行真实。即不难得阿耨多罗三藐三菩提。 如是菩萨诸所行行。若以十波罗蜜多四无量四摄法等。广分别者。如无尽意经宝云等经说。又学有二种。谓世间出世间。云何世间学。谓技能功巧等。云何出世间学。谓禅定等。余复云何。谓利益众生所作一切事业。此中应知诸菩萨所行。要略而言谓慧及方便。而此二法无令减少。 如维摩诘经云。菩萨无方便慧缚。有方便慧解。无慧方便缚。有慧方便解。又如象头经云。诸菩萨总略而言有二种道。于是二道若具足者。诸菩萨即能速证阿耨多罗三藐三菩提。何等为二所谓慧及方便。若离般若波罗蜜多行。诸波罗蜜多四摄法等。云何能严净佛土大富自在。成熟有情作诸化事。普摄诸法善巧方便。是故此慧与彼方便。为无颠倒性。有分别因。由此因故起正方便。如所说诸法。起无颠倒思惟分别。而能毕竟利乐自他。能令烦恼不起。犹如诸毒为咒所害。又此经云。智慧摄方便。此是有分别智。 又如信力法门经云。云何为善巧方便。谓摄一切法。云何为慧。谓于一切法无破坏善。 如是慧及方便二种。遍入诸地一切时常行。不得 现代汉语译本： 行真实才能证得菩提（Bodhi，觉悟）。如果所行不真实，就不能证得菩提。 如《三摩地王经》所说：‘童子，我所行真实，所以证得了菩提。你们这些童子应当这样学习。’为什么呢？童子，如果所行真实，就不难证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。 菩萨所行之行，如果用十波罗蜜多（Ten Paramitas，十度）、四无量心（Four Immeasurables）、四摄法（Four Embracing Dharmas）等来广泛分别，就像《无尽意经》、《宝云经》等所说。学习有两种，即世间学和出世间学。什么是世间学？指技能、功巧等。什么又是出世间学？指禅定等。还有什么呢？指利益众生所做的一切事业。这里应该知道，菩萨所行，简要来说就是智慧和方便。这二者都不能减少。 如《维摩诘经》所说：‘菩萨没有方便的智慧会被束缚，有方便的智慧才能解脱。没有智慧的方便会被束缚，有智慧的方便才能解脱。’又如《象头经》所说：‘诸菩萨总的来说有两种道。如果具足这两种道，诸菩萨就能迅速证得阿耨多罗三藐三菩提。’哪两种呢？就是智慧和方便。如果离开般若波罗蜜多（Prajna-paramita，智慧到彼岸）而行诸波罗蜜多、四摄法等，怎么能严净佛土，大富自在，成熟有情，作诸化事，普摄诸法，善巧方便呢？所以，这智慧与那方便，是无颠倒的体性，是有分别的因。由此因故，才能生起正确的方便。如所说诸法，生起无颠倒的思惟分别，才能毕竟利乐自他，能令烦恼不起，犹如诸毒为咒所害。’又此经说：‘智慧摄持方便，这是有分别智。’ 又如《信力法门经》所说：‘什么是善巧方便？就是摄取一切法。什么是智慧？就是对于一切法没有破坏的善。’ 这样，智慧和方便这两种，遍入诸地，一切时常行，不得缺少。
English
English version: One attains Bodhi (Enlightenment) through practicing what is true. If one's practice is not true, one cannot attain Bodhi. As stated in the Samadhiraja Sutra: 'Young man, because my practice is true, I have attained Bodhi. You young men should learn in this way.' Why? Young man, if one's practice is true, it is not difficult to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). The practices of Bodhisattvas, if broadly differentiated using the Ten Paramitas (Ten Perfections), the Four Immeasurables (Four Boundless States), the Four Embracing Dharmas (Four Means of Conversion), etc., are as described in the Vimalakirti Sutra, Ratnamegha Sutra, and others. There are two types of learning: worldly and otherworldly. What is worldly learning? It refers to skills, crafts, and the like. What is otherworldly learning? It refers to meditation, etc. What else is there? It refers to all activities undertaken to benefit sentient beings. Here, it should be understood that the practices of Bodhisattvas, in brief, are wisdom and skillful means. Neither of these two should be diminished. As stated in the Vimalakirti Sutra: 'A Bodhisattva without skillful means is bound by wisdom; with skillful means, he is liberated by wisdom. Without wisdom, he is bound by skillful means; with wisdom, he is liberated by skillful means.' Also, as stated in the Hastikaksa Sutra: 'Generally speaking, Bodhisattvas have two paths. If these two paths are complete, Bodhisattvas can quickly attain Anuttara-samyak-sambodhi.' What are the two? They are wisdom and skillful means. If one practices the Paramitas and the Four Embracing Dharmas without Prajna-paramita (Perfection of Wisdom), how can one purify the Buddha-land, be greatly wealthy and at ease, mature sentient beings, perform various transformations, universally gather all dharmas, and have skillful means? Therefore, this wisdom and that skillful means are of a non-inverted nature and are the cause of differentiation. Because of this cause, correct skillful means arise. As the dharmas are spoken, non-inverted thought and differentiation arise, which can ultimately benefit oneself and others, and prevent afflictions from arising, just as poisons are harmed by mantras.' Furthermore, this sutra states: 'Wisdom encompasses skillful means; this is discriminating wisdom.' Also, as stated in the Faith Power Dharma Gate Sutra: 'What is skillful means? It is encompassing all dharmas. What is wisdom? It is the goodness of not destroying any dharma.' Thus, these two, wisdom and skillful means, pervade all the bhumis (grounds), are constantly practiced at all times, and must not be lacking. --------------------------------------------------------------------------------
Chinese
于中令其减少。所有十地诸菩萨。行十波罗蜜多乃至广行诸行。如十地经广说。所有八地菩萨。从佛威仪起住止息行故。彼经云。复次佛子菩萨摩诃萨。应当依先所起大愿加持善根力住。诸佛世尊亦从是法门。流出大智圆满诸所作。此即是为最上忍门。一切佛法由此而集。又善男子不应如是起止息行。如我所得十力四无所畏十八不共。诸神通等一切佛法。而汝未具当发精进。起诸愿求相应而行。是故汝于如是忍门。不应舍离。善男子汝岂不观察诸愚夫异生等。积集种种烦恼。起种种寻求相续不断。云何欲起止息之行。又善男子。当知诸法法性而自常住。以法性常住故。如来即无生。谓诸声闻缘觉。不了一切法无分别无生故。如来以善方便出现世间。又善男子。汝见我身无量智无量。佛刹无量圆光无量。智现前门无量清净无量如是等诸广大法。是故汝乘本愿行。应常思念利益众生。即得如是不思议智门。 如十地经所说行相。与维摩诘经相违故。彼经云妙吉祥若人于如来所说法起轻谤者。是人虽出谤言。如我所说亦得清净。此中理事亦不相违。 如象头经云。佛言慈氏诸菩萨为菩提故。积集六波罗蜜多。或有痴人作如是言。般若波罗蜜多是菩萨学。云何复学余波罗蜜多。或有闻已于方便等诸波罗蜜多起舍离 现代汉语译本：因此，要让他们（指八地菩萨）在其中减少（对佛的模仿）。所有十地（Dasabhumika）的菩萨，修行十波罗蜜多（Paramita，到彼岸），乃至广泛地修行各种行持，如《十地经》（Dasabhumika Sutra）中详细所说。所有八地菩萨，因为模仿佛的威仪而起、住、止、息、行。该经中说：‘再者，佛子（Buddhaputra），菩萨摩诃萨（Bodhisattva-Mahasattva），应当依靠先前所发起的大愿，加持善根的力量而安住。诸佛世尊（Buddha-Bhagavan）也是从这个法门，流出大智慧，圆满一切所作。’这即是最上的忍门（Ksanti-dvara，忍辱之门），一切佛法由此而聚集。又，善男子，不应当像这样起、止、息、行，好像我已经获得的十力（Dasabala）、四无所畏（Catur-vaisaradya）、十八不共法（Astadasavenika-dharma），以及诸神通等一切佛法，而你尚未具备，应当发起精进，生起各种愿求，相应地修行。因此，你对于这样的忍门，不应当舍离。善男子，你难道没有观察那些愚夫异生等，积聚种种烦恼，生起种种寻求，相续不断，怎么想要生起止息的行持呢？又，善男子，应当知道诸法（Dharma）的法性（Dharmata）本来就常住。因为法性常住的缘故，如来（Tathagata）即无生。所谓诸声闻（Sravaka）、缘觉（Pratyekabuddha），因为不了解一切法无分别、无生，所以如来以善巧方便出现于世间。又，善男子，你看见我的身无量、智慧无量、佛刹（Buddhaksetra）无量、圆光无量、智慧现前门无量、清净无量，像这样等诸广大法。因此，你乘着本愿行，应当常常思念利益众生，就能得到这样不可思议的智慧之门。 如《十地经》所说的行相，与《维摩诘经》（Vimalakirti Sutra）相违背。该经中说：‘妙吉祥（Manjusri），如果有人对于如来所说的法生起轻慢诽谤，这个人虽然说出诽谤的言语，如我所说，也能得到清净。’这其中的事和理也不相违背。 如《象头经》（Hastikaksa Sutra）中说：佛说，慈氏（Maitreya），诸菩萨为了菩提（Bodhi，觉悟）的缘故，积聚六波罗蜜多（Sat-paramita）。或者有愚痴的人作这样的言论：般若波罗蜜多（Prajnaparamita，智慧到彼岸）是菩萨所学，为什么又要学习其余的波罗蜜多？或者有人听了之后，对于方便等诸波罗蜜多生起舍离。
English
English version: Therefore, let them (referring to the Bodhisattvas of the Eighth Ground) reduce in that regard (imitating the Buddha). All the Bodhisattvas of the Ten Grounds (Dasabhumika), practice the Ten Perfections (Paramita, going to the other shore), and even extensively practice various conducts, as detailed in the Dasabhumika Sutra. All the Bodhisattvas of the Eighth Ground, because they imitate the Buddha's demeanor, arise, dwell, stop, rest, and act. That sutra says: 'Furthermore, Buddhaputra, Bodhisattva-Mahasattva, should rely on the great vows previously made, bless the power of good roots, and abide. All the Buddhas-Bhagavans also flow from this Dharma gate, with great wisdom, perfecting all actions.' This is the supreme gate of patience (Ksanti-dvara, the gate of forbearance), and all the Buddha-Dharma gathers from this. Also, good man, one should not arise, dwell, stop, rest, and act like this, as if I have already obtained the Ten Powers (Dasabala), the Four Fearlessnesses (Catur-vaisaradya), the Eighteen Uncommon Qualities (Astadasavenika-dharma), and all the Buddha-Dharmas such as the various superknowledges, while you have not yet possessed them. You should generate diligence, arise various aspirations, and practice accordingly. Therefore, you should not abandon such a gate of patience. Good man, have you not observed those foolish ordinary beings, accumulating various afflictions, arising various seekings, continuously without ceasing, how do you want to arise the conduct of stopping and resting? Also, good man, you should know that the Dharma-nature (Dharmata) of all Dharmas (Dharma) is inherently permanent. Because the Dharma-nature is permanent, the Tathagata (Tathagata) is without birth. The so-called Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha), because they do not understand that all Dharmas are without discrimination and without birth, therefore the Tathagata appears in the world with skillful means. Also, good man, you see my body is immeasurable, wisdom is immeasurable, Buddha-fields (Buddhaksetra) are immeasurable, radiant light is immeasurable, the gate of wisdom's manifestation is immeasurable, purity is immeasurable, and such vast Dharmas. Therefore, riding on the conduct of your original vows, you should always contemplate benefiting sentient beings, and you will obtain such an inconceivable gate of wisdom. The conduct described in the Dasabhumika Sutra contradicts the Vimalakirti Sutra. That sutra says: 'Manjusri (Manjusri), if someone arises slighting and slandering the Dharma spoken by the Tathagata, even though this person utters slanderous words, as I have said, they can also attain purity.' The principle and phenomena in this are not contradictory. As the Hastikaksa Sutra says: The Buddha said, Maitreya (Maitreya), the Bodhisattvas, for the sake of Bodhi (Bodhi, enlightenment), accumulate the Six Perfections (Sat-paramita). Or there are foolish people who make such statements: The Perfection of Wisdom (Prajnaparamita, wisdom to the other shore) is what Bodhisattvas learn, why should they learn the other Perfections? Or some, having heard this, arise abandonment towards the Perfections such as skillful means. --------------------------------------------------------------------------------
Chinese
意。慈氏于汝意云何。如迦尸王取自身肉而救于鸽。是王岂愚痴耶。慈氏白言不也世尊。佛言慈氏我修菩萨行时。广修六波罗蜜多相应善根。应无利益耶。慈氏白言不也世尊。佛言如是慈氏。如汝于六十劫中积集。布施等诸波罗蜜多。乃至六十劫中积集。般若波罗蜜多亦复如是。彼中广说行。相应知。 广释菩提心论卷第一 大正藏第 32 册 No. 1664 广释菩提心论 广释菩提心论卷第二 莲华戒菩萨造 西天译经三藏传法大师施护奉 诏译 复次此中如毗卢遮那成佛经说。所有一切智智。悲心为根本。从悲发生大菩提心。然后起诸方便。是故诸菩萨于一切时。常行此二种。所有施等方便现身现土。眷属色相广大果报。二种摄故悉得成就。如佛世尊不住涅槃。为令一切起于正慧。普能断除诸颠倒故。又复不住生死。为由生死起颠倒故。是故世尊成就无住涅槃。又复当知慧及方便自相所行。应当远离共相毁谤二边。离二边故中间所行即得无碍。所言共相毁谤边者。谓慧离共相边。方便离毁谤边。此中如是。如圣法集经言。若诸相好色身具足。即能令观者起胜意乐。若于三昧中观法身者。即不能令起胜意乐。复有说言。慧及方便生诸如来。能令他起清净信解。如是应知。 现代汉语译本： 佛说：‘弥勒（Maitreya，即慈氏菩萨），你认为如何？比如迦尸王（King Kashi）取出自己的肉来救鸽子。这位国王难道是愚痴的吗？’弥勒回答说：‘不是的，世尊。’佛说：‘弥勒，我修行菩萨道时，广泛修习与六波罗蜜多（Six Paramitas，即布施、持戒、忍辱、精进、禅定、智慧）相应的善根，难道没有利益吗？’弥勒回答说：‘不是的，世尊。’佛说：‘正是这样，弥勒。就像你在六十劫中积累布施等各种波罗蜜多，乃至在六十劫中积累般若波罗蜜多（Prajnaparamita，即智慧波罗蜜多）也是如此。’其中广泛讲述了修行，应当了解。 《广释菩提心论》卷第一 大正藏第 32 册 No. 1664 《广释菩提心论》 《广释菩提心论》卷第二 莲华戒菩萨造 西天译经三藏传法大师施护奉 诏译 再者，如同《毗卢遮那成佛经》（Vairocana Sutra）所说，所有一切智智（Sarvajna-jnana，即对一切事物和现象的智慧），以悲心为根本，从悲心发生大菩提心（Mahabodhi-citta，即伟大的觉悟之心），然后产生各种方便（Upaya，即善巧的方法）。因此，诸位菩萨在任何时候，都常行这两种（悲心和方便）。所有布施等方便，显现身、显现国土、眷属、色相和广大的果报，因为这两种（悲心和方便）的摄持，都能成就。如同佛世尊不住涅槃（Nirvana，即寂灭），为了使一切众生生起正慧，普遍能够断除各种颠倒。又不住生死（Samsara，即轮回），因为由生死而生起颠倒。所以世尊成就无住涅槃。又应当知道，智慧和方便各自的自相所行，应当远离共相毁谤这两种边见。离开这两种边见，中间所行就能得到无碍。所说的共相毁谤边见，是指智慧离开共相边见，方便离开毁谤边见。这里就是这样。如同《圣法集经》（Arya Dharma Samgiti Sutra）所说，如果各种相好色身具足，就能使观看者生起殊胜的意乐；如果在三昧（Samadhi，即禅定）中观察法身（Dharmakaya，即佛的法性之身），就不能使人产生殊胜的意乐。还有的说，智慧和方便产生诸如来（Tathagata，即如来），能够使他人产生清净的信心和理解。应当这样理解。