English
English version Thing. Named 'Abiding in the Perfection of Expedient Means'. It refers to a Bodhisattva who possesses various skillful means, perfects their practice, and dwells in this state. Sixth: A Bodhisattva's mind remains steadfast and unmoved when hearing praise or blame. This is called 'Abiding in Correct Mind'. It refers to a Bodhisattva whose mind remains stable and unshaken when hearing praise or criticism. Seventh: A Bodhisattva speaks of the existence or non-existence of the Three Jewels (Buddha, Dharma, Sangha) in the Three Times (past, present, future). Their mind is firm and does not waver. This is called 'Abiding in Non-Regression'. It refers to a Bodhisattva whose faith in the Three Jewels and the law of cause and effect across the three times is unwavering. Eighth: A Bodhisattva's three karmas (body, speech, and mind) are pure, and they awaken to the Two Worlds (sentient world and insentient world). They discern truth from falsehood, and their conduct is like that of a newborn infant, without fault. This is called 'Abiding in Childlike Purity'. It refers to a Bodhisattva whose body, speech, and mind are pure, who awakens to the illusory nature of the sentient and insentient worlds, and who is as pure and innocent as a newborn infant. Ninth: A Bodhisattva understands the Two Truths (ultimate truth and conventional truth). They awaken to the Dharma King's Dharma and are about to inherit it. This is called 'Abiding as a Dharma Prince'. It refers to a Bodhisattva who understands the ultimate and conventional truths, comprehends the Buddha's Dharma, and is about to inherit it. Tenth: A Bodhisattva in this stage is like a crown prince who is qualified to inherit the throne. Their practice is gradually becoming superior. This is called 'Abiding in Consecration'. It refers to a Bodhisattva at this stage who is like a prince ready to inherit the throne, and whose practice is becoming increasingly refined. Second: The Ten Practices. Bodhisattvas in this stage excel in practicing the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom) and other practices. Therefore, they are called 'Practices'. It refers to Bodhisattvas at this stage who practice the Six Perfections and other virtuous deeds, hence the name 'Practices'. Speaking of the ten: First, Bodhisattvas in this stage are great benefactors. They are able to give up everything. They have no regrets at any time. They do not desire profit or fame. They have compassion for beings and admire the Dharma. Those who see them rejoice and respect them. This is called 'Joyful Practice'. It refers to Bodhisattvas at this stage who are great givers, able to relinquish everything, have no regrets in the past, present, or future, do not crave profit or fame, have compassion for beings, and admire the Dharma, and whom those who see rejoice and respect. Second, Bodhisattvas constantly uphold pure precepts. They are not defiled by the five desires (form, sound, smell, taste, and touch). They are able to subdue all demons and enable all beings to establish unsurpassed precepts and attain the state of non-regression. This is called 'Beneficial Practice'. It refers to Bodhisattvas who constantly uphold pure precepts, are not defiled by the five desires, are able to subdue all demons, and enable all beings to establish unsurpassed precepts and attain the state of non-regression. Third, Bodhisattvas constantly cultivate patience. They are humble and respectful. They are gentle and loving in speech. They do not harm themselves or others. They awaken to the emptiness of the body. They are able to endure resentment. This is called 'Non-Wrathful Practice'. It refers to Bodhisattvas who constantly cultivate patience, are humble and respectful, are gentle and loving in speech, do not harm themselves or others, awaken to the emptiness of the body, and are able to endure resentment. Fourth, Bodhisattvas assume that they will endure all kinds of suffering for many kalpas. They seek the Dharma and save beings without ceasing for a moment. This is called 'Inexhaustible Practice'. It refers to Bodhisattvas who, even if they endure all kinds of suffering for many kalpas, seek the Dharma and save beings without ceasing for a moment. Fifth, Bodhisattvas constantly abide in right mindfulness and are never distracted. In all things, even in birth, death, entering the womb, abiding in the womb, and leaving the womb, they are without delusion or confusion. This is called 'Non-Deluded Practice'. It refers to Bodhisattvas who constantly abide in right mindfulness, are not distracted, and are without delusion or confusion in all things, even in birth, death, entering the womb, abiding in the womb, and leaving the womb. Sixth, Bodhisattvas are skilled in understanding that both people and dharmas have no inherent nature or characteristics. Their three karmas are extinguished, and they are without bondage or attachment. However, they do not abandon their intention to transform beings. They are skillful in appearing in various forms to save beings. This is called 'Skillful Manifestation Practice'. It refers to Bodhisattvas who are skilled in understanding that both people and dharmas have no inherent nature, whose three karmas are extinguished, who are without bondage or attachment, but who do not abandon their intention to transform beings, and who are skillful in appearing in various forms to save beings. Seventh, Bodhisattvas travel through all the lands, making offerings to the Buddhas and seeking the Dharma. They transmit the light and liberate beings without ever being satisfied. However, because they contemplate all dharmas with the wisdom of extinction, they are not attached to anything in their minds. This is called 'Non-Attachment Practice'. It refers to Bodhisattvas who travel through all the lands, making offerings to the Buddhas and seeking the Dharma, who transmit the light and liberate beings without ever being satisfied, but who, because they contemplate all dharmas with the wisdom of extinction, are not attached to anything in their minds. Eighth, Bodhisattvas respect the dharmas of good roots, wisdom, and so on. They have all been accomplished. And because they have obtained these respected dharmas, they further cultivate the practices of benefiting themselves and others. This is called 'Respectful Practice'. It refers to Bodhisattvas who respect the dharmas of good roots, wisdom, and so on, who have all been accomplished, and who, because they have obtained these respected dharmas, further cultivate the practices of benefiting themselves and others. Ninth, Bodhisattvas obtain the four unobstructed dharani gates and all the good wisdom dharmas. They are able to create a cooling pond for all beings. --------------------------------------------------------------------------------
Chinese
守护正法佛种不绝。名善法行。十者此位菩萨成就第一诚谛之语。学三世佛真实之语无二之语。如说能行。如行能说。语行相应。色心皆顺。名真实行。三者十回向。在斯位已凡所修行皆为回向。立回向名。其十者何。一此位菩萨而行六度四摄法等。悉为救摄一切有情。令离生死得涅槃乐。名救护众生。入平等观。不见怨亲众生等相。称离生相。初回向名因斯而立。二者菩萨于三宝所得不坏信。因持诸善。回向众生令获善利。名不坏回向。三者菩萨学三世佛。不着生死。不离菩提。修回向事。名等诸佛回向。四者菩萨修习一切诸善根时。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。譬如实际无处不有。名至一切处回向。五者菩萨修悔过善根。离一切业障。于诸如来一切众生。所有善根皆悉随喜。以此善根皆悉回向。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。名无尽藏功德回向。六者菩萨以内外财。随众生意而惠施之。见诸苦者。悲以身代。坚固安住自在功德。以如是等诸善功德而回向已。令一切生得大智慧。除灭大苦。名随顺一切坚固善根回向。七者菩萨而能增长一切善根。修习究竟安住忍力。闭恶趣门。永离颠 现代汉语译本 守护正法，使佛种永不间断，这被称为‘善法行’。 第十，此位菩萨成就最真实诚恳的语言。学习过去、现在、未来诸佛真实不二的语言，说到就能做到，做到就能说到，言语和行为相互一致，身心都顺应真理，这被称为‘真实行’。 三者，十回向。菩萨到达这个位次后，所有修行都为了回向，因此立名为‘回向’。这十种回向是什么呢？ 第一，此位菩萨修行六度（布施、持戒、忍辱、精进、禅定、智慧）和四摄法（布施、爱语、利行、同事）等，都是为了救护和摄受一切有情众生，使他们脱离生死，获得涅槃的快乐，这被称为‘救护众生，入平等观，不见怨亲众生等相，称离生相’。第一个回向的名称因此而建立。 第二，菩萨对于佛、法、僧三宝所得的不坏信心，依靠保持各种善行，回向给众生，使他们获得善的利益，这被称为‘不坏回向’。 第三，菩萨学习过去、现在、未来诸佛，不执着于生死，不离开菩提（觉悟），修习回向之事，这被称为‘等诸佛回向’。 第四，菩萨修习一切诸善根时，以此善根这样回向，使此善根的功德之力，到达一切三宝之所，一切世界众生之所，作各种供养和利益之事，譬如实际（真如）无处不在，这被称为‘至一切处回向’。 第五，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，以此善根全部回向，庄严一切诸佛的清净刹土，常常作佛事，善巧方便具足各种功德，远离各种虚妄而无所执着，由于回向已经得到无尽的善根，这被称为‘无尽藏功德回向’。 第六，菩萨以内财（身体）和外财（财物），随顺众生的意愿而惠施，见到各种受苦的人，悲悯地以自身代替他们受苦，坚固安住自在的功德，以这些善的功德而回向之后，使一切众生得到大智慧，消除巨大的痛苦，这被称为‘随顺一切坚固善根回向’。 第七，菩萨能够增长一切善根，修习究竟安住忍辱的力量，关闭恶趣之门，永远脱离颠倒。
English
English version Guarding the True Dharma, ensuring the Buddha-seed never ceases, is called 'Good Dharma Practice'. Tenth, Bodhisattvas in this position achieve the most truthful and sincere speech. They learn the true and non-dual speech of the Buddhas of the past, present, and future, able to do what they say, and say what they do. Speech and action are consistent, and both body and mind accord with the truth. This is called 'True Practice'. Third, the Ten Dedications. Once Bodhisattvas reach this stage, all their practices are for the sake of dedication, hence the name 'Dedication'. What are these ten? First, Bodhisattvas in this position practice the Six Perfections (generosity, discipline, patience, diligence, concentration, wisdom) and the Four Embracing Dharmas (giving, kind speech, beneficial action, identification) etc., all to rescue and embrace all sentient beings, liberating them from birth and death and enabling them to attain the bliss of Nirvana. This is called 'Saving Sentient Beings, Entering Equal Vision, Not Seeing the Characteristics of Hostile or Friendly Beings, Called Leaving the Characteristic of Birth'. The name of the first dedication is established because of this. Second, the indestructible faith that Bodhisattvas have in the Triple Gem (Buddha, Dharma, Sangha), relying on upholding various good deeds, is dedicated to sentient beings, enabling them to obtain good benefits. This is called 'Indestructible Dedication'. Third, Bodhisattvas learn from the Buddhas of the past, present, and future, not clinging to birth and death, not departing from Bodhi (enlightenment), and cultivate the matter of dedication. This is called 'Dedication Equal to All Buddhas'. Fourth, when Bodhisattvas cultivate all good roots, they dedicate these good roots in such a way that the power of the merit of these good roots reaches all places of the Triple Gem, all places of sentient beings in all worlds, performing various offerings and beneficial deeds, just as actuality (Tathata) is present everywhere. This is called 'Reaching Everywhere Dedication'. Fifth, Bodhisattvas cultivate the good root of repenting for transgressions, departing from all karmic obstacles. They rejoice in all the good roots of all the Tathagatas and all sentient beings. With these good roots, they dedicate everything to adorn all the pure lands of all the Buddhas, constantly performing Buddha-deeds, skillfully possessing all merits, departing from all falsehoods and without any attachment. Because of the dedication, they have obtained endless good roots. This is called 'Endless Treasury of Merit Dedication'. Sixth, Bodhisattvas bestow inner wealth (body) and outer wealth (possessions) according to the wishes of sentient beings. Seeing various suffering people, they compassionately take their suffering upon themselves, firmly abiding in the merit of freedom. After dedicating these good merits, they enable all beings to obtain great wisdom and eliminate great suffering. This is called 'Conforming to All Firm Good Roots Dedication'. Seventh, Bodhisattvas are able to increase all good roots, cultivate and ultimately abide in the power of patience, close the gates of evil destinies, and forever depart from perversion. --------------------------------------------------------------------------------