Chinese
。于诸佛所一向坚信深知佛慧心不退散。护持佛种增长信解。随顺善根出生方便。时处应机开悟一切。如是业用非一众多。是名菩萨信藏。二此位具足受持三种净戒。普益一切不受邪戒。不住三界心住无悔。不违先制不学外事。不着诸见不彰己德。不自高慢永断杀等。众生垂愍是业非一。是名戒藏。三此位于三世法断无惭行深生悔羞。广为众生说真实法是业非一。是名惭藏。四此位自愧昔过深于自身生厌离想。于三世佛深修愧行。广为众生说真实法是业非一。是名愧藏。五此位于一切法多闻博学。十二缘生漏无漏蕴。有为无为记无记法。如是法中深生正解。为诸众生说真实法是业非一。是名多闻藏。六此位行十种施。所谓分减施竭尽施内施外施俱施。一切施去来今施究竟施。于如是施无毛悭心。三轮清净其心不止。能舍一切令受安乐是业非一。是名施藏。七此位生死因果深究本源得无尽慧。为生说法是业非一。是名慧藏。八此位得具足念明忆前生。得无尽念忆无量劫。于一切法忆念不忘是业非一。是名念藏。九此位于佛所说修多罗文句义理无有忘失。一生乃至不可说生总持不忘。于一佛号乃至不可说佛号广说乃至一三昧乃至不可说三昧陀罗尼用无有休息是业非一。是名持藏。十此位菩萨有深智慧了智实相。为生说法不 现代汉语译本：对于诸佛所说，一心坚信，深刻了知佛的智慧，内心不退散。护持佛种，增长信解，随顺善根，出生种种方便。在适当的时机和地点，开悟一切众生。这样的事业和作用，不止一种，非常众多。这叫做菩萨的信藏。 第二，此位菩萨具足受持三种清净的戒律，普遍利益一切众生，不接受邪恶的戒律。内心不住于三界（欲界、色界、无色界），安住于没有后悔的状态。不违背先前的制度，不学习外道的事情。不执着于各种见解，不彰显自己的德行。不自高自大，永远断除杀生等恶行。对众生充满怜悯，这样的事业不止一种。这叫做戒藏。 第三，此位菩萨对于过去、现在、未来三世的法，断除没有惭愧的行为，深深地生起后悔和羞耻之心。广泛地为众生宣说真实的佛法，这样的事业不止一种。这叫做惭藏。 第四，此位菩萨对自己过去的过错感到惭愧，深深地对自身产生厌离的想法。对于过去、现在、未来三世的诸佛，深深地修习惭愧之行。广泛地为众生宣说真实的佛法，这样的事业不止一种。这叫做愧藏。 第五，此位菩萨对于一切佛法，广泛地听闻和学习。对于十二缘起（无明、行、识、名色、六入、触、受、爱、取、有、生、老死），有漏洞和没有漏洞的五蕴（色、受、想、行、识），有为法和无为法，可记别法和不可记别法，在这些佛法中，深深地生起正确的理解。为诸众生宣说真实的佛法，这样的事业不止一种。这叫做多闻藏。 第六，此位菩萨行持十种布施。所谓分减布施、竭尽布施、内施、外施、俱施、一切施、过去未来现在施、究竟施。对于这样的布施，没有丝毫的吝啬之心。布施时三轮体空（施者、受者、施物皆空），内心没有止境。能够舍弃一切，使众生得到安乐，这样的事业不止一种。这叫做施藏。 第七，此位菩萨对于生死的因果，深入研究其本源，得到无尽的智慧。为众生说法，这样的事业不止一种。这叫做慧藏。 第八，此位菩萨得到具足的忆念，能够清楚地忆起前世。得到无尽的忆念，能够忆起无量劫的事情。对于一切佛法，忆念不忘，这样的事业不止一种。这叫做念藏。 第九，此位菩萨对于佛所说的修多罗（Sutra，经）的文句义理，没有忘失。一生乃至不可说的一生，总持不忘。对于一尊佛的名号，乃至不可说的佛的名号，广泛宣说，乃至一个三昧（Samadhi，禅定），乃至不可说的三昧，陀罗尼（Dharani，总持）的运用没有休息，这样的事业不止一种。这叫做持藏。 第十，此位菩萨有深刻的智慧，了知诸法实相。为众生说法，不疲倦。
English
English version: Regarding what the Buddhas have said, with unwavering faith and profound understanding of the Buddha's wisdom, their minds do not waver. They protect the Buddha-seed, increase faith and understanding, accord with wholesome roots, and bring forth various skillful means. At appropriate times and places, they enlighten all beings. Such activities and functions are not just one, but numerous. This is called the Bodhisattva's Treasury of Faith. Second, this Bodhisattva in this stage fully upholds the three pure precepts, universally benefiting all beings, and does not accept evil precepts. Their minds do not dwell in the three realms (Desire Realm, Form Realm, Formless Realm), but abide in a state of no regret. They do not violate previous regulations, do not study external matters. They do not cling to various views, do not display their own virtues. They are not arrogant, and they permanently cut off killing and other evil deeds. They are filled with compassion for beings, and such activities are not just one. This is called the Treasury of Precepts. Third, this Bodhisattva in this stage, regarding the Dharma of the past, present, and future, cuts off shameless behavior and deeply generates remorse and shame. They extensively proclaim the true Dharma to beings, and such activities are not just one. This is called the Treasury of Shame. Fourth, this Bodhisattva feels ashamed of their past mistakes and deeply generates a sense of aversion towards themselves. Regarding the Buddhas of the past, present, and future, they deeply cultivate the practice of shame and repentance. They extensively proclaim the true Dharma to beings, and such activities are not just one. This is called the Treasury of Remorse. Fifth, this Bodhisattva widely hears and learns about all Dharmas. Regarding the twelve links of dependent origination (Avidya, Samskara, Vijnana, Namarupa, Shadayatana, Sparsha, Vedana, Trishna, Upadana, Bhava, Jati, Jaramarana), the defiled and undefiled five skandhas (Rupa, Vedana, Samjna, Samskara, Vijnana), conditioned and unconditioned Dharmas, and definable and undefinable Dharmas, they deeply generate correct understanding in these Dharmas. They proclaim the true Dharma to beings, and such activities are not just one. This is called the Treasury of Learning. Sixth, this Bodhisattva practices ten kinds of giving. Namely, giving from what is reduced, giving to exhaustion, internal giving, external giving, giving both, giving everything, giving in the past, present, and future, and ultimate giving. Regarding such giving, there is not the slightest bit of stinginess in their minds. When giving, the three wheels are pure (the giver, the receiver, and the object given are empty), and their minds have no limit. They are able to give up everything and bring happiness to beings, and such activities are not just one. This is called the Treasury of Giving. Seventh, this Bodhisattva deeply investigates the cause and effect of birth and death, tracing it to its source, and obtains inexhaustible wisdom. They teach the Dharma to beings, and such activities are not just one. This is called the Treasury of Wisdom. Eighth, this Bodhisattva obtains complete mindfulness and is able to clearly remember past lives. They obtain inexhaustible mindfulness and are able to remember countless kalpas. Regarding all Dharmas, they remember and do not forget, and such activities are not just one. This is called the Treasury of Mindfulness. Ninth, this Bodhisattva does not forget the words, phrases, and meanings of the Sutras (Sutra) spoken by the Buddha. For one lifetime, even countless lifetimes, they uphold and do not forget. Regarding the name of one Buddha, even countless Buddha names, they extensively proclaim, even one Samadhi (Samadhi), even countless Samadhis, the use of Dharani (Dharani) does not cease, and such activities are not just one. This is called the Treasury of Retention. Tenth, this Bodhisattva has profound wisdom and understands the true nature of all Dharmas. They teach the Dharma to beings without fatigue. --------------------------------------------------------------------------------
Chinese
违佛教。一品乃至不可说品广说乃至一三昧乃至不可说三昧。如是等法广为众生或一日说。广说乃至不可说不可说劫说。劫数可尽一文一句义理难尽。得如是等无量辩才为诸众生说真实法。如是业用非一众多是名菩萨辩藏。已说十藏。云何十向。一救护众生离众生想回向。二不坏回向。三等诸佛回向。四至一切处回向。五无尽功德藏回向。六随顺一切坚固善根回向。七等心随顺一切众生回向。八如相回向。九无缚无著解脱心回向。十入法界无量回向。释此向名亦有二种。初总后别。初总名者至斯位已凡所修行。皆为回向无上菩提立回向名。后别名者一此位菩萨所行六度四摄法等。悉为救摄一切有情令离生死得涅槃乐名救护生。入平等观不见怨亲众生等相名离生相。二此位于三宝所得不坏信。因持诸善回向众生令获善利名不坏回向。三此位学三世佛不着生死不离菩提修回向事名等诸佛回向。四此位修习一切诸善根时以彼善根如是回向。令此善根功德之力至于一切三宝之所一切世界众生之所作诸供养利益之事。譬如实际无处不至名至一切处回向。五此位修悔过善根离一切业障。于诸如来一切众生所有善根皆悉随喜。以此善根悉皆回向庄严一切诸佛净刹。常作佛事善巧方便具诸功德离诸虚妄。而无所著由回向已得无尽善根。 现代汉语译本 违背佛教的教义。从一品乃至不可说品，广泛地阐述，乃至一个三昧乃至不可说三昧。像这样的佛法，广泛地为众生宣说，或者用一天的时间宣说，广泛地宣说乃至用不可说不可说的劫数来宣说。劫数有穷尽的时候，但是佛经的一字一句所包含的义理难以穷尽。获得像这样无量的辩才，为众生宣说真实的佛法。像这样的作用非常多，这叫做菩萨的辩才宝藏。以上已经讲了十藏。 什么是十向呢？一是救护众生，远离众生之相的回向。二是不坏回向。三是等同诸佛的回向。四是到达一切处的回向。五是无尽功德藏回向。六是随顺一切坚固善根的回向。七是等同心意随顺一切众生的回向。八是如实之相的回向。九是无缚无著解脱心的回向。十是进入法界无量的回向。 解释这些回向的名称也有两种方式。先总说，后别说。先总说，到达这个位次之后，凡是所修行的，都是为了回向无上菩提，因此立名为回向。后别说，一是这个位次的菩萨所修行的六度（布施、持戒、忍辱、精进、禅定、智慧）四摄法（布施、爱语、利行、同事）等等，都是为了救护摄受一切有情众生，使他们脱离生死，得到涅槃的快乐，所以叫做救护众生。进入平等观，不见怨亲，对一切众生平等相待，叫做远离众生之相。 二是这个位次的菩萨对于三宝（佛、法、僧）所获得的不可破坏的信心，因此以持有的各种善行回向给众生，使他们获得善的利益，叫做不坏回向。三是这个位次的菩萨学习过去、现在、未来三世诸佛，不执着于生死，不离开菩提心，修习回向之事，叫做等同诸佛回向。四是这个位次的菩萨修习一切善根的时候，用这些善根这样回向，使这些善根的功德之力到达一切三宝之处，一切世界众生之处，用来做各种供养和利益的事情。譬如实际（真如）无处不到达，叫做到达一切处回向。 五是这个位次的菩萨修习忏悔过错的善根，远离一切业障。对于诸如来和一切众生所有的善根，都随喜赞叹。用这些善根全部回向，庄严一切诸佛的清净刹土。常常做佛事，善于运用各种巧妙的方便，具备各种功德，远离各种虚妄，而心中没有执着。由于回向的缘故，得到无尽的善根。
English
English version Contrary to Buddhist teachings. Expounding extensively from one chapter to even unspeakable chapters, and even one Samadhi (state of meditative consciousness) to unspeakable Samadhis. Such Dharma (teachings) are widely preached to sentient beings, either in a day, or extensively preached for unspeakable, unspeakable kalpas (eons). Kalpas may come to an end, but the meaning and principles contained in a single phrase or sentence of the scriptures are inexhaustible. Obtaining such immeasurable eloquence to speak the true Dharma for all beings. Such functions are numerous and diverse, and this is called the Bodhisattva's treasure of eloquence. The ten treasures have been explained above. What are the ten directions (Ten dedications)? First, dedicating merit to rescuing sentient beings, while being free from the perception of sentient beings. Second, indestructible dedication. Third, dedication equal to all Buddhas. Fourth, dedication to reaching all places. Fifth, dedication to the inexhaustible treasury of merit. Sixth, dedication to accord with all firm roots of goodness. Seventh, dedication to accord with all sentient beings with an equal mind. Eighth, dedication to the true nature of reality. Ninth, dedication with a mind free from bondage and attachment, a mind of liberation. Tenth, dedication to entering the boundless realm of Dharma. There are also two ways to explain the names of these dedications. First, a general explanation, then a specific explanation. The general explanation is that upon reaching this stage, all practices are dedicated to unsurpassed Bodhi (enlightenment), hence the name 'dedication'. The specific explanation is that the Bodhisattva in this stage practices the Six Perfections (Dāna (generosity), Śīla (ethics), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom)) and the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), all to rescue and embrace all sentient beings, liberating them from birth and death and enabling them to attain the bliss of Nirvana (liberation), hence the name 'rescuing sentient beings'. Entering into equal contemplation, seeing no difference between enemies and relatives, treating all beings equally, is called 'being free from the perception of sentient beings'. Second, the indestructible faith that the Bodhisattva in this stage has obtained in the Three Jewels (Buddha, Dharma, Sangha), therefore, dedicating all the good deeds to sentient beings, enabling them to obtain good benefits, is called 'indestructible dedication'. Third, the Bodhisattva in this stage learns from the Buddhas of the past, present, and future, not clinging to birth and death, not departing from the Bodhi mind, practicing dedication, is called 'dedication equal to all Buddhas'. Fourth, when the Bodhisattva in this stage cultivates all roots of goodness, they dedicate these roots of goodness in such a way that the power of these roots of goodness reaches all places of the Three Jewels, all places of sentient beings in all worlds, to perform various offerings and beneficial deeds. Just as ultimate reality (Tathātā) reaches everywhere, this is called 'dedication to reaching all places'. Fifth, the Bodhisattva in this stage cultivates the roots of goodness of repentance, being free from all karmic obstacles. They rejoice in all the roots of goodness of all the Tathagatas (Buddhas) and all sentient beings. They dedicate all these roots of goodness to adorn all the pure lands of all the Buddhas. They constantly perform Buddha-deeds, skillfully using various expedient means, possessing all virtues, being free from all falsehoods, and without any attachment in their minds. Because of this dedication, they obtain inexhaustible roots of goodness. --------------------------------------------------------------------------------