般若波羅蜜多心經幽贊 1.99

1.99

十真如者，一、遍行，由此能得自他平等；二、最勝，由此遍修同出離行；三、勝流，由此求法不顧身命；四、無攝受，由此乃至法愛亦皆轉滅；五、類無別，由此得十意樂平等淨心；六、無染淨，由此能知緣起無染無淨；七、種種無別，由此知法無相，不行契經等種種法相中；八、相、土自在所依，由此圓滿證無生法忍，不見染淨一法增減；九、智自在所依，由此圓滿證無礙解；十、業自在所依，隨欲化為利樂事故。一切菩薩應以四相修前諸行，一者、善修，皆悉決定、委悉、恒常、無罪修作；二者、善巧，令獲義利，修瑩律儀，所受當滿，應機說法；三者、饒益，能以利樂別、總隨與；四者、迴向，三門積集去、來、今世所有善根，一切攝取，以淳一味妙淨信心迴求菩提，不悕餘果。應以七相憐愍有情，非怖畏彼、如理勸授、無厭倦心、不待他請、無所悕望、遭害不捨、平等無限。

The ten tathatās are: first, the all-pervading, through which one is able to attain the equality of self and other; second, the most supreme, through which one universally cultivates the practice of common deliverance; third, the supreme outflow, through which one seeks the Dharma without regard for body or life; fourth, the non-appropriating, through which even attachment to the Dharma ceases; fifth, the undifferentiated in category, through which one attains the ten intentions of an equal, pure mind; sixth, the free from defilement and purity, through which one is able to know that dependent origination is without defilement and without purity; seventh, the undifferentiated in variety, through which one knows that phenomena are markless and does not engage in the various marks of phenomena such as sūtras; eighth, the support of mastery over marks and lands, through which one completely realizes the patience of the non-arising of phenomena, not seeing the increase or decrease of a single defiled or pure phenomenon; ninth, the support of mastery over gnosis, through which one completely realizes unobstructed comprehension; tenth, the support of mastery over karma, because according to one's wish, one manifests deeds of benefit and joy. All bodhisattvas should cultivate the aforementioned practices with four aspects: first, excellent cultivation, practicing determinately, minutely, constantly, and faultlessly; second, skillful, causing [sentient beings] to obtain benefits, cultivating and polishing discipline, fulfilling what has been undertaken, and teaching the Dharma according to capacity; third, benefiting, able to bestow benefit and joy specifically and universally; fourth, dedication, gathering all roots of virtue accumulated through the three gates in past, future, and present, and with a single-tasted, marvelously pure faith, dedicating them to seeking bodhi, not aspiring to any other fruit. One should pity sentient beings with seven aspects: not being terrified of them, exhorting and instructing them properly, being without weariness, not waiting for another to ask, being without expectations, not abandoning them when suffering harm, and being equal and boundless.