大方廣佛華嚴經願行觀門骨目 2.34

2.34

爾時如來在菩提場普光明殿，坐師子座，妙悟皆滿（始成異名），二行永絕等。與不可說百千億那由他佛剎塵數菩薩，皆住一生，從他方來，稱歎佛德。爾時普賢入佛華莊嚴三昧，從三昧起，普慧菩薩問何等為菩薩依？何等為奇特想？何等為善知識行勤精進心得安隱？何等戒？何等成就眾生入界入劫等二百問。普賢廣答，皆有深義。答奇特想中云：「於一切行生自行想，願亦如是。」答心安隱中有十種，皆以自行令他得之心則安隱。答戒中有十種戒，全是利他，所謂不捨菩提心戒、遠離二乘地戒、觀察利益眾生戒等。有十種自知受記，所謂以殊勝解發菩提心、永不厭捨諸菩薩行、住一切劫行菩薩行、修一切佛法、於一切佛教一向深信、修一切善根皆令成就、置一切眾生於佛菩提、於善知識和合無二、於善知識起如來想、恒勤守護菩提本願（句下皆有自知受記）。十種入入諸菩薩、十種入入諸如來、十種入眾生行、十種入世界、十種入劫，乃至十種佛，謂成正覺佛，願、業報、住持、涅槃、法界、心、三昧、本性、隨樂。十種發菩提心因緣，竝以眾生為首。

At that time, the Tathāgata was in the Universal Light Hall at the bodhimaṇḍa, seated upon the lion throne, his wondrous awakening fully perfected (this being another term for his initial realization), the two practices forever ceased, and so forth. Together with bodhisattvas as numerous as the dust motes of ineffable hundreds of thousands of koṭis of nayutas of Buddha-kṣetras, all dwelling in their final lifetime, having arrived from other quarters, praising the Buddha's virtues. At that time, Samantabhadra entered the samādhi of the Buddha's floral adornment. Emerging from the samādhi, Bodhisattva Samantamati asked two hundred questions: What is the bodhisattva's reliance? What are wondrous notions? What are the practices of a kalyāṇamitra, vigorous exertion, and gaining peace of mind? What are the precepts? What is the maturation of sentient beings, entering realms, entering kalpas, and so forth? Samantabhadra answered them at length, all possessing profound significance. In answering wondrous notions, he said: "Regarding all practices, generate the thought that they are one's own practices, and let vows be likewise." In answering peace of mind, there are ten kinds; all take one's own practice to enable others to attain it, whereby the mind finds peace. In answering precepts, there are ten kinds of precepts, entirely for benefiting others, namely: the precept of not abandoning bodhicitta, the precept of staying far away from the stage of the two vehicles, the precept of contemplating and benefiting sentient beings, and so forth. There are ten kinds of knowing oneself to receive vyākaraṇa, namely: generating bodhicitta through superior understanding, never wearying of or abandoning bodhisattva practices, abiding in all kalpas to practice bodhisattva practices, cultivating all Buddha-dharmas, wholeheartedly having deep faith in all Buddhist teachings, cultivating all roots of goodness to bring them all to accomplishment, establishing all sentient beings in the Buddha's awakening, being harmoniously joined with kalyāṇamitras without duality, giving rise to the thought of the Tathāgata toward kalyāṇamitras, and constantly and diligently guarding the fundamental vow of bodhi (each phrase concludes with knowing oneself to receive vyākaraṇa). Ten kinds of entry into the bodhisattvas; ten kinds of entry into the Tathāgatas; ten kinds of entry into the practices of sentient beings; ten kinds of entry into worlds; ten kinds of entry into kalpas; up to ten kinds of Buddhas, namely: Buddhas realized through sambodhi, vows, karmic retribution, upholding, nirvāṇa, the dharmadhātu, mind, samādhi, fundamental nature, and adaptation to inclinations. The ten causes and conditions for generating bodhicitta all take sentient beings as foremost.