T10n0283_菩薩十住行道品
大正藏第 10 冊 No. 0283 菩薩十住行道品
No. 283 [Nos. 278(11), 229(15), 281(2), 284]
菩薩十住行道品一卷
西晉三藏竺法護譯
曇昧摩提菩薩持佛威神，便於佛前入是阿難波渝迦三昧，悉見十方諸佛——十方諸佛者，其數如千佛剎塵等；一塵者為一佛剎，一佛剎如是十方四面——見十方諸佛皆悉言：「善哉，善哉！曇昧摩提菩薩！」十方諸佛皆賜與智慧，悉語曇昧摩提菩薩言：「是釋迦文佛前世本願所結成功德威神使若益。諸經益者，佛威神益。深入經處，悉示諸十方虛空法，心無所著；悉入無所掛礙中、悉入大道中，疾近逮佛；悉知諸經、諸十方人所思想；悉學知十方諸所說經，皆悉知用。是故，悉為諸菩薩等說菩薩十法住，悉及得持佛威神，悉能說。」
爾時，曇昧摩提菩薩所語說，無所掛礙、無所難也；無有盡儩時、無有能升量者、無有極止時；無有能逮者、無有能得長短者；未曾有忘時、無不得明者，悉等無異；無有懈慢時，眾所不能及。持是三昧力，十方諸佛等皆各各伸右手著曇昧摩提菩薩頭上，以曇昧摩提菩薩使於三昧中覺，便語菩薩言：「諸佛子皆聽，菩薩舍甚大，悉如虛空。經處何因
【現代漢語翻譯】 現代漢語譯本：
《菩薩十住行道品》一卷
西晉三藏竺法護譯
曇昧摩提菩薩（Dharmamati Bodhisattva）憑藉佛的威神力，在佛前進入阿難波渝迦三昧（Ananparyaya Samadhi），完全見到十方諸佛——十方諸佛的數量如同千佛剎土的微塵一樣多；一粒微塵代表一個佛剎，一個佛剎在十方四面都是如此——見到十方諸佛都說：『善哉，善哉！曇昧摩提菩薩！』十方諸佛都賜予他智慧，都對曇昧摩提菩薩說：『這是釋迦文佛（Sakyamuni Buddha）前世的本願所結成的功德威神，使你更加精進。諸經的利益，是佛的威神力所加持。深入經藏，完全顯示十方虛空的法，心中沒有任何執著；完全進入無所掛礙的境界、完全進入大道之中，迅速接近成佛；完全知曉諸經、十方眾生所思所想；完全學習知曉十方所說的經典，都能運用。因此，完全為諸菩薩等宣說菩薩十法住，完全能夠得到佛的威神力加持，完全能夠宣說。』
當時，曇昧摩提菩薩所說的話，沒有任何障礙、沒有任何困難；沒有窮盡的時候、沒有能夠衡量的人、沒有停止的時候；沒有能夠追趕上的人、沒有能夠衡量長短的人；從來沒有忘記的時候、沒有不明白的時候，完全平等沒有差異；沒有懈怠的時候，是眾人所不能企及的。憑藉這種三昧的力量，十方諸佛都各自伸出右手放在曇昧摩提菩薩的頭上，使曇昧摩提菩薩從三昧中醒來，便對菩薩說：『諸佛子都聽著，菩薩的舍心非常廣大，如同虛空一樣。經藏的道理是什麼原因？』 現代漢語譯本：
《菩薩十住行道品》一卷
西晉三藏竺法護譯
曇昧摩提菩薩（Dharmamati Bodhisattva）憑藉佛的威神力，在佛前進入阿難波渝迦三昧（Ananparyaya Samadhi），完全見到十方諸佛——十方諸佛的數量如同千佛剎土的微塵一樣多；一粒微塵代表一個佛剎，一個佛剎在十方四面都是如此——見到十方諸佛都說：『善哉，善哉！曇昧摩提菩薩！』十方諸佛都賜予他智慧，都對曇昧摩提菩薩說：『這是釋迦文佛（Sakyamuni Buddha）前世的本願所結成的功德威神，使你更加精進。諸經的利益，是佛的威神力所加持。深入經藏，完全顯示十方虛空的法，心中沒有任何執著；完全進入無所掛礙的境界、完全進入大道之中，迅速接近成佛；完全知曉諸經、十方眾生所思所想；完全學習知曉十方所說的經典，都能運用。因此，完全為諸菩薩等宣說菩薩十法住，完全能夠得到佛的威神力加持，完全能夠宣說。』
當時，曇昧摩提菩薩所說的話，沒有任何障礙、沒有任何困難；沒有窮盡的時候、沒有能夠衡量的人、沒有停止的時候；沒有能夠追趕上的人、沒有能夠衡量長短的人；從來沒有忘記的時候、沒有不明白的時候，完全平等沒有差異；沒有懈怠的時候，是眾人所不能企及的。憑藉這種三昧的力量，十方諸佛都各自伸出右手放在曇昧摩提菩薩的頭上，使曇昧摩提菩薩從三昧中醒來，便對菩薩說：『諸佛子都聽著，菩薩的舍心非常廣大，如同虛空一樣。經藏的道理是什麼原因？』
【English Translation】 English version:
Chapter on the Practice of the Ten Abodes of a Bodhisattva
Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty
Dharmamati Bodhisattva, relying on the majestic spiritual power of the Buddha, entered the Ananparyaya Samadhi before the Buddha, and completely saw the Buddhas of the ten directions—the number of Buddhas in the ten directions was like the dust of a thousand Buddha lands; one dust represented one Buddha land, and one Buddha land was like this in all ten directions—seeing the Buddhas of the ten directions all saying: 'Excellent, excellent! Dharmamati Bodhisattva!' The Buddhas of the ten directions all bestowed wisdom upon him, and all said to Dharmamati Bodhisattva: 'This is the meritorious majestic spiritual power formed by the original vows of Sakyamuni Buddha in his past lives, which makes you more diligent. The benefits of the scriptures are due to the majestic spiritual power of the Buddha. By deeply entering the scriptures, you fully reveal the Dharma of the ten directions of space, with no attachment in your heart; you fully enter the state of no hindrance, fully enter the Great Path, and quickly approach Buddhahood; you fully know the scriptures and what the beings of the ten directions think; you fully learn and know the scriptures spoken in the ten directions, and you can use them all. Therefore, you fully explain the ten abodes of a Bodhisattva to all Bodhisattvas, and you are fully able to receive the majestic spiritual power of the Buddha, and you are fully able to explain it.'
At that time, the words spoken by Dharmamati Bodhisattva had no obstacles, no difficulties; there was no end, no one could measure it, no time of stopping; no one could catch up, no one could measure its length; there was never a time of forgetting, no time of not understanding, completely equal without difference; there was no time of laziness, which is beyond the reach of the masses. Relying on the power of this Samadhi, the Buddhas of the ten directions each extended their right hand and placed it on the head of Dharmamati Bodhisattva, causing Dharmamati Bodhisattva to awaken from Samadhi, and then said to the Bodhisattva: 'All Buddha-sons, listen, the Bodhisattva's giving heart is very vast, like space. What is the reason for the teachings in the scriptures?' English version:
Chapter on the Practice of the Ten Abodes of a Bodhisattva
Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty
Dharmamati Bodhisattva, relying on the majestic spiritual power of the Buddha, entered the Ananparyaya Samadhi before the Buddha, and completely saw the Buddhas of the ten directions—the number of Buddhas in the ten directions was like the dust of a thousand Buddha lands; one dust represented one Buddha land, and one Buddha land was like this in all ten directions—seeing the Buddhas of the ten directions all saying: 'Excellent, excellent! Dharmamati Bodhisattva!' The Buddhas of the ten directions all bestowed wisdom upon him, and all said to Dharmamati Bodhisattva: 'This is the meritorious majestic spiritual power formed by the original vows of Sakyamuni Buddha in his past lives, which makes you more diligent. The benefits of the scriptures are due to the majestic spiritual power of the Buddha. By deeply entering the scriptures, you fully reveal the Dharma of the ten directions of space, with no attachment in your heart; you fully enter the state of no hindrance, fully enter the Great Path, and quickly approach Buddhahood; you fully know the scriptures and what the beings of the ten directions think; you fully learn and know the scriptures spoken in the ten directions, and you can use them all. Therefore, you fully explain the ten abodes of a Bodhisattva to all Bodhisattvas, and you are fully able to receive the majestic spiritual power of the Buddha, and you are fully able to explain it.'
At that time, the words spoken by Dharmamati Bodhisattva had no obstacles, no difficulties; there was no end, no one could measure it, no time of stopping; no one could catch up, no one could measure its length; there was never a time of forgetting, no time of not understanding, completely equal without difference; there was no time of laziness, which is beyond the reach of the masses. Relying on the power of this Samadhi, the Buddhas of the ten directions each extended their right hand and placed it on the head of Dharmamati Bodhisattva, causing Dharmamati Bodhisattva to awaken from Samadhi, and then said to the Bodhisattva: 'All Buddha-sons, listen, the Bodhisattva's giving heart is very vast, like space. What is the reason for the teachings in the scriptures?'
菩薩舍甚大——過去諸佛悉那中生、當來諸佛悉那中生、今現在諸佛悉那中生？何因菩薩入大道中？從何因緣入是大道中？何因正爾？
「菩薩有十法住，用分別如過去當來今現在佛等所說。何等為諸菩薩十法住？
「第一者、波藍耆兜波菩薩法住。
「第二者、名阿阇浮菩薩法住。
「第三者、名渝阿阇菩薩法住。
「第四者、名阇摩期菩薩法住。
「第五者、名波渝三般菩薩法住。
「第六者、名阿耆三般菩薩法住。
「第七者、名阿惟越致菩薩法住。
「第八者、名鳩摩羅浮童男菩薩法住。
「第九者、名渝羅阇菩薩法住。
「第十者、名阿惟顏菩薩法住。
「一、何等為波藍耆兜波菩薩法住者？上頭見佛端政無比，視面色無有厭時，無有及逮者、尊貴無有能過者、飛無有能過者、所教授無有能過者。是菩薩見佛威神儀法如是，使稍入佛道中轉開導之，皆隨其意教度。既見勤苦者皆愍傷，稍稍近曉佛語信向之。新發起意學佛道，悉欲得了佛智十難處，悉欲逮得知之何等為十難處十種力。
「波藍耆兜波菩薩教有十事。何等為十事？一者、當供養佛諸菩薩，二者、隨其所樂當教語，三者、所生處皆尊貴，四者、天上天下一無有
【現代漢語翻譯】 現代漢語譯本 菩薩捨棄什麼最為重大？——過去諸佛都在其中誕生，未來諸佛也將在其中誕生，現在諸佛也都在其中誕生？是什麼原因讓菩薩進入大道？從什麼因緣進入這條大道？為何會如此？ 『菩薩有十種法住，用來分辨過去、未來和現在諸佛所說的法。什麼是菩薩的十種法住呢？』 『第一種，名為波藍耆兜波（Parankitopa）菩薩法住。』 『第二種，名為阿阇浮（Ajabhu）菩薩法住。』 『第三種，名為渝阿阇（Yuaja）菩薩法住。』 『第四種，名為阇摩期（Jamaki）菩薩法住。』 『第五種，名為波渝三般（Payusambana）菩薩法住。』 『第六種，名為阿耆三般（Ajisambana）菩薩法住。』 『第七種，名為阿惟越致（Avivartika）菩薩法住。』 『第八種，名為鳩摩羅浮童男（Kumarabhuta）菩薩法住。』 『第九種，名為渝羅阇（Yuraja）菩薩法住。』 『第十種，名為阿惟顏（Avayana）菩薩法住。』 『一、什麼是波藍耆兜波（Parankitopa）菩薩法住呢？（此菩薩）見到佛陀端正無比，觀看佛的面容不會感到厭倦，沒有誰能比得上佛陀，尊貴無比，沒有誰能超越佛陀，所教導的也沒有誰能超越。這位菩薩見到佛陀的威神儀法如此，便逐漸進入佛道，並轉而開導他人，都隨順他們的意願進行教化。看到那些勤苦修行的人，都心生憐憫，逐漸讓他們瞭解佛語，並對佛法產生信仰。新發心學習佛道的人，都希望獲得佛的智慧，瞭解十種難處，都希望知道什麼是十種難處和十種力量。』 『波藍耆兜波（Parankitopa）菩薩的教導有十件事。哪十件事呢？一、應當供養佛和諸菩薩；二、應當隨順眾生的喜好進行教導；三、所生之處都尊貴；四、天上天下沒有誰能比得上。』
【English Translation】 English version What is the greatest thing a Bodhisattva relinquishes? — All Buddhas of the past were born from it, all Buddhas of the future will be born from it, and all Buddhas of the present are born from it. What causes a Bodhisattva to enter the Great Path? From what conditions does one enter this Great Path? Why is it so? 'Bodhisattvas have ten abodes of Dharma, which are used to distinguish what the Buddhas of the past, future, and present have spoken. What are the ten abodes of Dharma for Bodhisattvas?' 'The first is called the Parankitopa (波藍耆兜波) Bodhisattva's abode of Dharma.' 'The second is called the Ajabhu (阿阇浮) Bodhisattva's abode of Dharma.' 'The third is called the Yuaja (渝阿阇) Bodhisattva's abode of Dharma.' 'The fourth is called the Jamaki (阇摩期) Bodhisattva's abode of Dharma.' 'The fifth is called the Payusambana (波渝三般) Bodhisattva's abode of Dharma.' 'The sixth is called the Ajisambana (阿耆三般) Bodhisattva's abode of Dharma.' 'The seventh is called the Avivartika (阿惟越致) Bodhisattva's abode of Dharma.' 'The eighth is called the Kumarabhuta (鳩摩羅浮童男) Bodhisattva's abode of Dharma.' 'The ninth is called the Yuraja (渝羅阇) Bodhisattva's abode of Dharma.' 'The tenth is called the Avayana (阿惟顏) Bodhisattva's abode of Dharma.' 'One, what is the Parankitopa (波藍耆兜波) Bodhisattva's abode of Dharma? (This Bodhisattva) sees the Buddha's unparalleled dignified appearance, looks upon the Buddha's face without ever tiring, there is no one who can compare to the Buddha, who is supremely noble, there is no one who can surpass the Buddha, and no one who can surpass what the Buddha teaches. This Bodhisattva, seeing the Buddha's majestic and dignified manner, gradually enters the Buddha's path and then turns to guide others, all in accordance with their wishes. Seeing those who practice diligently, they feel compassion and gradually help them understand the Buddha's words and develop faith in the Dharma. Those who newly aspire to learn the Buddha's path all wish to attain the Buddha's wisdom, understand the ten difficult points, and wish to know what the ten difficult points and ten powers are.' 'The teachings of the Parankitopa (波藍耆兜波) Bodhisattva have ten aspects. What are these ten aspects? First, one should make offerings to the Buddha and all Bodhisattvas; second, one should teach according to the preferences of sentient beings; third, one's place of birth is always noble; fourth, there is no one in heaven or earth who can compare.'
能及者，五者、佛所有智悉當逮得，六者、波羅世所生處常見無央數佛，七者、所有深三昧經悉當逮得，八者、死生道無邊幅處以來，九者、命既去不久，十者、若悉當度脫十方人。所以者何？益入于佛法中故。
「二、何等為阿阇浮菩薩法住者？有十意念十方人。何等為十意？一者、悉念世間人善，二者、凈潔心，三者、皆安隱心，四者、柔軟心，五者、悉愛等，六者、心念但欲施與人，七者、心悉當護，八者、心念人與我身無異，九者、心念十方人我觀如師，十者、心念十方人視如佛。阿阇浮菩薩法當多學經；既多學經，以當獨處止；既獨處止，當與善師從事；既與善師從事，當在善師邊；既在善師邊，當易使；既易使，當隨時；既隨所作為，當勇所作為；既勇，當學入慧中；既學入慧中，以所受法當悉持；既當悉持法，當不忘；既不忘，當安隱處止。所以者何？益於閔傷十方人故。
「三、何等為渝阿阇菩薩法住者？入于諸法中用十事。何等為十事？一者、諸所有皆無常，二者、諸所有皆勤苦，三者、諸所有皆虛空，四者、諸所有皆非我所，五者、諸所有皆無所住，六者、諸所有皆無利，七者、諸所有皆無所止，八者、諸所有皆無有處，九者、諸所有皆無所著，十者、諸所有皆無所有，諸法悉入中
【現代漢語翻譯】 現代漢語譯本：能做到這些的，第五，將獲得佛陀的一切智慧；第六，在所生之處，將常見到無數的佛；第七，將獲得所有甚深的禪定經典；第八，從無邊無際的生死輪迴中解脫；第九，壽命將盡時不久；第十，將度脫十方世界的所有眾生。這是為什麼呢？因為他們更深入地進入了佛法之中。 第二，什麼是阿阇浮（Ajita）菩薩的修行方法？有十種意念來對待十方眾生。哪十種意念呢？第一，總是想著世間眾生的善良；第二，保持清凈的心；第三，保持安穩的心；第四，保持柔軟的心；第五，平等地愛一切眾生；第六，心中只想給予他人；第七，心中總是想著保護他人；第八，心中想著他人與自己沒有差別；第九，心中想著十方眾生如同自己的老師；第十，心中想著十方眾生如同佛陀。阿阇浮菩薩應當多學習經典；學習經典之後，應當獨自靜處；獨自靜處之後，應當親近善知識；親近善知識之後，應當在善知識身邊；在善知識身邊之後，應當容易被教導；容易被教導之後，應當隨時聽從教誨；聽從教誨之後，應當勇於實踐；勇於實踐之後，應當學習進入智慧之中；學習進入智慧之中后，應當受持所學之法；受持所學之法后，應當不忘失；不忘失之後，應當在安穩之處修行。這是為什麼呢？因為這樣能更好地憐憫和救度十方眾生。 第三，什麼是渝阿阇（Yuta Ajita）菩薩的修行方法？在諸法中運用十種觀念。哪十種觀念呢？第一，一切事物都是無常的；第二，一切事物都是充滿苦難的；第三，一切事物都是空虛的；第四，一切事物都不是我所擁有的；第五，一切事物都沒有固定的住處；第六，一切事物都沒有利益可言；第七，一切事物都沒有停止之處；第八，一切事物都沒有確定的處所；第九，一切事物都沒有執著之處；第十，一切事物都沒有實體。一切法都包含在這些觀念之中。
【English Translation】 English version: Those who can achieve these, fifth, will attain all the wisdom of the Buddha; sixth, in the places where they are born, they will often see countless Buddhas; seventh, they will attain all the profound Samadhi scriptures; eighth, they will be liberated from the boundless cycle of birth and death; ninth, their life will not be long when it is about to end; tenth, they will liberate all beings in the ten directions. Why is this? Because they have entered more deeply into the Buddha's teachings. Second, what are the practices of the Bodhisattva Ajita? There are ten thoughts to treat beings in the ten directions. What are these ten thoughts? First, always thinking of the goodness of beings in the world; second, maintaining a pure heart; third, maintaining a peaceful heart; fourth, maintaining a gentle heart; fifth, loving all beings equally; sixth, only wanting to give to others in the heart; seventh, always thinking of protecting others in the heart; eighth, thinking that others are no different from oneself in the heart; ninth, thinking of beings in the ten directions as one's teachers in the heart; tenth, thinking of beings in the ten directions as Buddhas in the heart. The Bodhisattva Ajita should study the scriptures extensively; after studying the scriptures, one should dwell alone in quietude; after dwelling alone in quietude, one should associate with good teachers; after associating with good teachers, one should be by the side of good teachers; after being by the side of good teachers, one should be easy to teach; after being easy to teach, one should always follow the teachings; after following the teachings, one should be courageous in practice; after being courageous, one should learn to enter into wisdom; after learning to enter into wisdom, one should uphold the teachings one has received; after upholding the teachings, one should not forget them; after not forgetting them, one should practice in a peaceful place. Why is this? Because it is beneficial to have more compassion and save beings in the ten directions. Third, what are the practices of the Bodhisattva Yuta Ajita? In all dharmas, one should apply ten concepts. What are these ten concepts? First, all things are impermanent; second, all things are full of suffering; third, all things are empty; fourth, all things are not owned by me; fifth, all things have no fixed abode; sixth, all things have no benefit; seventh, all things have no place to stop; eighth, all things have no definite place; ninth, all things have no attachment; tenth, all things have no substance. All dharmas are included in these concepts.
不復還。
「渝阿阇菩薩教法悉當念於十方人；念於十方人已，悉當念法處；念法處已，悉當念諸佛剎；念諸佛剎已，悉當念地法；念地法已，悉當念水法；念水法已，悉當念火法；念火法已，悉當念風法；念風法已，悉當念欲法；念欲法已，悉當念色法；念色法已，當念無有欲色法處；念無所欲色法處已，心無所貪。所以者何？用是故悉當法明。
「四、何等為阇摩期菩薩法住者？常念于佛處生，有十事。何等為十事？一者、不復還，二者、多深慈于佛，三者、深思惟法，四者、皆視十方人慈心，五者、思惟十方了無所有，六者、十方佛剎皆虛空，七者、宿命所作了無所有，八者、諸所有皆虛空，譬如作幻耳，九者、諸所有勤苦無所有，十者、泥洹虛空無所有。用是故生於佛法中，是為阇摩期菩薩教法。
「過去諸佛虛空無所有、當來諸佛虛空無所有、今現在諸佛虛空無所有；過去諸佛法無所有、當來諸佛法無所有、今現在諸佛法無所有；過去諸佛法念從何所出生？索了無所有；當來諸佛法念從何所出生？索了無所有；今現在諸佛法念從何所生？索了無所有。諸佛法等悉了無所有。所以者何？是三世法等皆了，無所有一。
「五、何等為波渝三般菩薩法住者？所作功德悉度十方人，有十事
【現代漢語翻譯】 現代漢語譯本 不再返回。
『渝阿阇（Yú Āshé）菩薩（Bodhisattva）教導，應當思念十方眾生；思念十方眾生之後，應當思念法所在之處；思念法所在之處后，應當思念諸佛的國土；思念諸佛國土后，應當思念地之法；思念地之法后，應當思念水之法；思念水之法后，應當思念火之法；思念火之法后，應當思念風之法；思念風之法后，應當思念慾望之法；思念慾望之法后，應當思念色之法；思念色之法后，應當思念沒有慾望和色之法的地方；思念沒有慾望和色之法的地方后，心中便不再貪戀。這是為什麼呢？因為這樣才能明白一切法的真理。
『四、什麼是阇摩期（Shémóqí）菩薩安住的法？常常思念在佛的境界中產生，有十件事。哪十件事呢？第一，不再返回；第二，對佛有深厚的慈悲心；第三，深入思考佛法；第四，以慈悲心看待十方眾生；第五，思考十方世界空無所有；第六，十方佛土皆是虛空；第七，宿世所作的一切都空無所有；第八，一切存在都如虛幻，如同幻術一般；第九，一切勤苦都是空無所有；第十，涅槃（Nirvana）也是空無所有。因此，才能在佛法中生起，這就是阇摩期菩薩的教法。
『過去諸佛是虛空無所有，未來諸佛是虛空無所有，現在諸佛是虛空無所有；過去諸佛的法是無所有，未來諸佛的法是無所有，現在諸佛的法是無所有；過去諸佛的法念從何處產生？探求起來是空無所有；未來諸佛的法念從何處產生？探求起來是空無所有；現在諸佛的法念從何處產生？探求起來是空無所有。諸佛的法都是空無所有。這是為什麼呢？因為這三世的法都是空無所有，沒有實體。
『五、什麼是波渝三般（Bō Yú Sānbān）菩薩安住的法？所作的功德都用來度化十方眾生，有十件事。
【English Translation】 English version They do not return.
'Yu Ashe (Yú Āshé) Bodhisattva (Bodhisattva) teaches that one should contemplate all beings in the ten directions; having contemplated all beings in the ten directions, one should contemplate the place where the Dharma is; having contemplated the place where the Dharma is, one should contemplate the Buddha lands; having contemplated the Buddha lands, one should contemplate the Dharma of earth; having contemplated the Dharma of earth, one should contemplate the Dharma of water; having contemplated the Dharma of water, one should contemplate the Dharma of fire; having contemplated the Dharma of fire, one should contemplate the Dharma of wind; having contemplated the Dharma of wind, one should contemplate the Dharma of desire; having contemplated the Dharma of desire, one should contemplate the Dharma of form; having contemplated the Dharma of form, one should contemplate the place where there is no Dharma of desire and form; having contemplated the place where there is no Dharma of desire and form, the mind will no longer be greedy. Why is this? Because in this way, one can understand the truth of all Dharmas.
'Four, what is the Dharma dwelling of Shemoqi (Shémóqí) Bodhisattva? One should always contemplate arising in the realm of the Buddha, and there are ten things. What are these ten things? First, they do not return; second, they have deep compassion for the Buddha; third, they deeply contemplate the Dharma; fourth, they view all beings in the ten directions with compassion; fifth, they contemplate that the ten directions are empty and without substance; sixth, the Buddha lands in the ten directions are all empty; seventh, all actions done in past lives are empty and without substance; eighth, all existence is like an illusion, like a magic trick; ninth, all diligent efforts are empty and without substance; tenth, Nirvana (Nirvana) is also empty and without substance. Therefore, one can arise in the Buddha Dharma, and this is the teaching of Shemoqi Bodhisattva.
'The Buddhas of the past are empty and without substance, the Buddhas of the future are empty and without substance, and the Buddhas of the present are empty and without substance; the Dharma of the Buddhas of the past is without substance, the Dharma of the Buddhas of the future is without substance, and the Dharma of the Buddhas of the present is without substance; where does the Dharma thought of the Buddhas of the past arise from? Upon investigation, it is empty and without substance; where does the Dharma thought of the Buddhas of the future arise from? Upon investigation, it is empty and without substance; where does the Dharma thought of the Buddhas of the present arise from? Upon investigation, it is empty and without substance. The Dharmas of all Buddhas are empty and without substance. Why is this? Because the Dharmas of these three times are all empty and without substance, without any entity.
'Five, what is the Dharma dwelling of Bo Yu Sanban (Bō Yú Sānbān) Bodhisattva? All the merits they make are used to liberate all beings in the ten directions, and there are ten things.
。何等為十事？一者、悉護十方人，二者、悉令十方人善，三者、悉念十方人命安隱，四者、悉愛十方人，五者、悉哀十方人，六者、悉教十方人莫使作惡，七者、悉引十方人著菩薩道中，八者、悉清凈於十方人，九者、悉度十方人，十者、悉脫十方人令般泥洹。
「不可復計十方人、不可複數十方人、不可複議十方人、不可複稱十方人、不可復量十方人、了不可議說十方人。何等為十方人者？都盧十方人皆虛空人、皆非我所人、皆無所有人，皆所有、皆無他奇。所以者何？心無所著故。
「六、何等為阿耆三般菩薩法住者？有十法深慈心哀。何等為十法？一者、用說佛善惡，心無有異，二者、說法善、說法惡，心無有異，三者、說菩薩善、說菩薩惡，心無有異，四者、求菩薩道、人共相道善惡，心無有異，五者、中有人言十方人多、十方人少，心無有異，六者、都十方人轉相道善惡，心無有異，七者、中有人說言十方人易脫、難脫，心無有異，八者、說法多、說法少，心無有異，九者、說法壞、說法不壞，心無有異，十者、有法處、無法處，心無有異。是菩薩當學是諸法無有處。
「復有十事。何等為十事？一者、諸法無有處，二者、諸法不可得見處，三者、學諸法譬如化作，四者、諸法皆虛空
【現代漢語翻譯】 現代漢語譯本： 什麼是十件事？第一，要守護十方世界的所有人；第二，要使十方世界的所有人都行善；第三，要想著十方世界所有人的生命安穩；第四，要愛十方世界的所有人；第五，要憐憫十方世界的所有人；第六，要教導十方世界的所有人不要作惡；第七，要引導十方世界的所有人走上菩薩道；第八，要凈化十方世界的所有人；第九，要度化十方世界的所有人；第十，要使十方世界的所有人都脫離苦海，進入涅槃（般泥洹，涅槃的音譯）。 十方世界的人是不可計數、不可數清、不可議論、不可稱量、不可度量的，根本無法用言語來描述。什麼是十方世界的人呢？所有十方世界的人都如同虛空一般，都不是屬於我的，都不是任何人所擁有的，他們都是一樣的，沒有什麼特別之處。這是為什麼呢？因為心中沒有任何執著。 六、什麼是阿耆三般菩薩（阿耆三般，指菩薩的某種境界）的法住？有十種深慈悲心的法則。什麼是這十種法則？第一，用來說佛的善惡，心中沒有分別；第二，說法是善的，說法是惡的，心中沒有分別；第三，說菩薩是善的，說菩薩是惡的，心中沒有分別；第四，追求菩薩道的人互相談論善惡，心中沒有分別；第五，有人說十方世界的人多，有人說十方世界的人少，心中沒有分別；第六，所有十方世界的人互相談論善惡，心中沒有分別；第七，有人說十方世界的人容易解脫，有人說十方世界的人難以解脫，心中沒有分別；第八，說法多，說法少，心中沒有分別；第九，說法是壞的，說法不是壞的，心中沒有分別；第十，有法的地方，沒有法的地方，心中沒有分別。這位菩薩應當學習這些法，沒有任何執著。 還有十件事。什麼是這十件事？第一，諸法（諸法，指一切事物和現象）沒有固定的處所；第二，諸法沒有可以被看見的處所；第三，學習諸法就像是幻化出來的；第四，諸法都是虛空的。
【English Translation】 English version: What are the ten things? First, to protect all people in the ten directions; second, to make all people in the ten directions good; third, to think of the safety of the lives of all people in the ten directions; fourth, to love all people in the ten directions; fifth, to have compassion for all people in the ten directions; sixth, to teach all people in the ten directions not to do evil; seventh, to guide all people in the ten directions onto the Bodhisattva path; eighth, to purify all people in the ten directions; ninth, to liberate all people in the ten directions; tenth, to enable all people in the ten directions to escape suffering and enter Nirvana (般泥洹, a transliteration of Nirvana). The people of the ten directions are uncountable, cannot be numbered, cannot be discussed, cannot be measured, cannot be quantified, and cannot be described in words. What are the people of the ten directions? All the people of the ten directions are like empty space, they do not belong to me, they are not owned by anyone, they are all the same, there is nothing special about them. Why is this? Because there is no attachment in the heart. Six, what is the Dharma dwelling of an Agisamapanna Bodhisattva (阿耆三般, refers to a certain state of Bodhisattva)? There are ten laws of deep compassion. What are these ten laws? First, when speaking of the good and evil of the Buddha, there is no differentiation in the heart; second, when speaking of the Dharma as good or evil, there is no differentiation in the heart; third, when speaking of a Bodhisattva as good or evil, there is no differentiation in the heart; fourth, when those seeking the Bodhisattva path discuss good and evil with each other, there is no differentiation in the heart; fifth, when some say there are many people in the ten directions and others say there are few, there is no differentiation in the heart; sixth, when all people in the ten directions discuss good and evil with each other, there is no differentiation in the heart; seventh, when some say the people of the ten directions are easy to liberate and others say they are difficult to liberate, there is no differentiation in the heart; eighth, when speaking of the Dharma as much or little, there is no differentiation in the heart; ninth, when speaking of the Dharma as corrupt or not corrupt, there is no differentiation in the heart; tenth, whether there is a place for the Dharma or not, there is no differentiation in the heart. This Bodhisattva should learn these laws without any attachment. There are also ten things. What are these ten things? First, all dharmas (諸法, refers to all things and phenomena) have no fixed place; second, all dharmas have no place that can be seen; third, learning all dharmas is like a transformation; fourth, all dharmas are empty.
，五者、諸法若干種虛空，六者、諸法無有掛礙極虛空處，七者、諸法譬若幻所化，八者、諸法譬夢中所有，九者、諸法不可計，十者諸法無所有不可得視。所以者何？益深入佛法中無有能勝者。
「七、阿惟越致菩薩者何等法住？菩薩聞十事堅住。何等為十事？一者、有佛無佛不動還，二者、言有法無法不動還，三者、有菩薩、無菩薩不動還，四者、有求菩薩道者、無有求菩薩道者不動還，五者、持是法得、持是法不得不動還，六者、有諸過去佛、無諸過去佛不動還，七者、有諸當來佛、無諸當來佛不動還，八者、有諸現在佛、無諸現在佛不動還，九者、佛智慧盡、佛智慧不盡不動還，十者、過去世事、當來世事、今現在世事乎若干種、乎一種，心終不復動還。
「是菩薩當教令學此十事。何等為十？一者、向一慧入若干慧，二者、持若干慧入一慧，三者、一慧入若干事，四者、從若干事入一慧，五者、持十方人處虛空，六者、持虛空皆入十方人，七者、持思想入不動搖，八者、持不動搖入思想中，九者、持虛空入想中，十者、持想入虛空中。所以者何？諸功德法悉入中，用是故不復動。
「八、鳩摩羅浮童男菩薩者為何等法住？菩薩於十事中住。何等十？一者、身所行、口所言、心所念悉凈潔
【現代漢語翻譯】 現代漢語譯本 第五，諸法如同多種虛空；第六，諸法無有障礙，處於極虛空之處；第七，諸法如同幻術所化；第八，諸法如同夢中所見；第九，諸法不可計數；第十，諸法無所有，不可得見。這是為什麼呢？因為深入佛法之中，沒有任何事物可以勝過它。
『第七，阿惟越致（Avivartika，不退轉）菩薩以何種法安住？菩薩聽聞十件事而堅定安住。哪十件事呢？第一，有佛或無佛，心不退轉；第二，說有法或無法，心不退轉；第三，有菩薩或無菩薩，心不退轉；第四，有求菩薩道者或無求菩薩道者，心不退轉；第五，持此法得或持此法不得，心不退轉；第六，有過去諸佛或無過去諸佛，心不退轉；第七，有未來諸佛或無未來諸佛，心不退轉；第八，有現在諸佛或無現在諸佛，心不退轉；第九，佛的智慧窮盡或佛的智慧不窮盡，心不退轉；第十，過去世的事、未來世的事、現在世的事，無論是多種還是單一，心終究不再退轉。
『這位菩薩應當教導他人學習這十件事。哪十件呢？第一，從一慧進入多種慧；第二，持多種慧進入一慧；第三，一慧進入多種事；第四，從多種事進入一慧；第五，將十方人置於虛空之中；第六，將虛空全部納入十方人之中；第七，將思想置於不動搖之中；第八，將不動搖置於思想之中；第九，將虛空置於思想之中；第十，將思想置於虛空之中。這是為什麼呢？因為一切功德法都包含在其中，因此不再動搖。
『第八，鳩摩羅浮（Kumārabūta，童子）菩薩以何種法安住？菩薩安住於十件事中。哪十件呢？第一，身所行、口所言、心所念都清凈潔白。
【English Translation】 English version Fifth, all dharmas are like various kinds of emptiness; sixth, all dharmas are without obstruction, existing in the place of ultimate emptiness; seventh, all dharmas are like illusions created by magic; eighth, all dharmas are like what is seen in a dream; ninth, all dharmas are uncountable; tenth, all dharmas are without any substance, and cannot be perceived. Why is this so? Because when one deeply enters the Buddha's teachings, there is nothing that can surpass it.
'Seventh, in what dharma does an Avivartika (non-regressing) Bodhisattva abide? A Bodhisattva abides firmly upon hearing ten things. What are these ten things? First, whether there is a Buddha or not, the mind does not regress; second, whether it is said there is dharma or no dharma, the mind does not regress; third, whether there is a Bodhisattva or not, the mind does not regress; fourth, whether there are those who seek the Bodhisattva path or not, the mind does not regress; fifth, whether holding this dharma is attainable or not, the mind does not regress; sixth, whether there are past Buddhas or not, the mind does not regress; seventh, whether there are future Buddhas or not, the mind does not regress; eighth, whether there are present Buddhas or not, the mind does not regress; ninth, whether the Buddha's wisdom is exhausted or not, the mind does not regress; tenth, whether the affairs of the past, future, or present are many or one, the mind ultimately does not regress.
'This Bodhisattva should teach others to learn these ten things. What are these ten things? First, from one wisdom, enter into various wisdoms; second, holding various wisdoms, enter into one wisdom; third, one wisdom enters into various matters; fourth, from various matters, enter into one wisdom; fifth, place the people of the ten directions in emptiness; sixth, include all of emptiness within the people of the ten directions; seventh, place thoughts in non-movement; eighth, place non-movement within thoughts; ninth, place emptiness within thoughts; tenth, place thoughts within emptiness. Why is this so? Because all meritorious dharmas are contained within them, therefore one no longer moves.
'Eighth, in what dharma does a Kumarabuta (youthful) Bodhisattva abide? A Bodhisattva abides in ten things. What are these ten? First, the actions of the body, the words of the mouth, and the thoughts of the mind are all pure and immaculate.'
，二者、無有能得長短者，三者、心一反念在欲生何所，四者、十方人知誰慈心者，五者、十方人所信用悉知，六者、十方人若干種悉知，七者、十方人所作為悉知，八者、諸剎土成敗悉知，九者、神足念飛在所到，十者、諸法清凈學。
「是菩薩當復學十事。何等為十事？一者、當學知諸佛剎佛剎，二者、當學感動諸佛剎，三者、當學自在所作威神，四者、當學視諸佛剎，五者、當學從一佛剎復至一佛剎，六者、當學往到無央數佛剎，七者、當學知無央數法在所問，八者、當學變化譬如幻自在所作，九者、當學佛音聲響，十者、當學一反念。供養無央佛所即悉遍至到。所以者何？入於一法中多所遣。
「九、者渝阿羅阇菩薩者何等法住？菩薩用十事得。何等為十事？一者、諸十方人所出生悉知，二者、十方人所繫恩愛悉知，三者、十方人所念本末所從來悉知，四者、十方人所作為宿命善惡所趣向悉知，五者、若干種諸法悉知，六者、十方人所念若干種變化悉知，七者、諸佛剎壞敗善惡悉知，八者、過去當來今現在無央數世事悉知，九者、十方人等不等悉知，十者、教授十方人說虛空法悉知是。
「菩薩復有十處當學知。何等為十處？一者、佛法宮當學，二者、造佛法宮當學，三者、佛宮中所有當
【現代漢語翻譯】 現代漢語譯本 『第二，沒有能夠得到長短概念的；第三，心中一念反思，慾望會產生什麼；第四，十方世界的人們知道誰是慈悲的；第五，十方世界的人們所信任的都知曉；第六，十方世界的人們有多少種類都知曉；第七，十方世界的人們所做的事情都知曉；第八，各個佛土的成敗都知曉；第九，以神足通的念力，飛到任何地方；第十，學習諸法的清凈。』 『這位菩薩應當再學習十件事。哪十件事呢？第一，應當學習瞭解各個佛剎（Buddha-kṣetra，佛的國土）；第二，應當學習感動各個佛剎；第三，應當學習自在地運用神通；第四，應當學習觀察各個佛剎；第五，應當學習從一個佛剎到達另一個佛剎；第六，應當學習前往無數的佛剎；第七，應當學習瞭解無數的法，無論在何處被問到；第八，應當學習變化，如同幻術般自在地運用；第九，應當學習佛的聲音和響聲；第十，應當學習一念之間，供養無數的佛，立即普遍到達。這是為什麼呢？因為進入一個法中，就能遣除許多。』 『第九，渝阿羅阇（Yu-aroha，菩薩名）菩薩以什麼法安住？菩薩通過十件事獲得。哪十件事呢？第一，十方世界的人們所出生的都知曉；第二，十方世界的人們所繫的恩愛都知曉；第三，十方世界的人們所念的本末和由來都知曉；第四，十方世界的人們所做的宿命善惡和所趨向都知曉；第五，有多少種諸法都知曉；第六，十方世界的人們所念的多少種變化都知曉；第七，各個佛剎的壞敗和善惡都知曉；第八，過去、未來、現在無數世的事情都知曉；第九，十方世界的人們是否平等都知曉；第十，教導十方世界的人們說虛空法都知曉。』 『菩薩還有十個地方應當學習瞭解。哪十個地方呢？第一，應當學習佛法宮；第二，應當學習建造佛法宮；第三，應當學習佛宮中所有的一切；』
【English Translation】 English version 'Secondly, there is no ability to grasp the concept of length or shortness; thirdly, when the mind reflects on itself, what will desire produce; fourthly, the people of the ten directions know who is compassionate; fifthly, what the people of the ten directions trust is all known; sixthly, how many kinds of people there are in the ten directions is all known; seventhly, what the people of the ten directions do is all known; eighthly, the success and failure of all Buddha-lands are known; ninthly, with the power of spiritual feet, one can fly to any place; tenthly, one learns the purity of all dharmas.' 'This Bodhisattva should further learn ten things. What are the ten things? First, one should learn to know all the Buddha-kṣetras (Buddha-lands); second, one should learn to move all the Buddha-kṣetras; third, one should learn to freely use supernatural powers; fourth, one should learn to observe all the Buddha-kṣetras; fifth, one should learn to go from one Buddha-kṣetra to another; sixth, one should learn to go to countless Buddha-kṣetras; seventh, one should learn to know countless dharmas, wherever they are asked about; eighth, one should learn to transform, like an illusion, freely using them; ninth, one should learn the sound and resonance of the Buddha; tenth, one should learn that in a single thought, offering to countless Buddhas, one immediately reaches everywhere. Why is this? Because by entering one dharma, many are eliminated.' 'Ninth, what dharma does the Bodhisattva Yu-aroha (a Bodhisattva's name) abide in? A Bodhisattva obtains it through ten things. What are the ten things? First, what the people of the ten directions are born into is all known; second, the love and affection that the people of the ten directions are bound by is all known; third, the origin and end of what the people of the ten directions think about is all known; fourth, the past lives' good and evil deeds and the direction that the people of the ten directions are going towards is all known; fifth, how many kinds of dharmas there are is all known; sixth, how many kinds of transformations the people of the ten directions think about is all known; seventh, the destruction and success, good and evil of all Buddha-lands are all known; eighth, the countless past, future, and present events are all known; ninth, whether the people of the ten directions are equal or not is all known; tenth, teaching the people of the ten directions about the dharma of emptiness is all known.' 'A Bodhisattva also has ten places where they should learn to understand. What are the ten places? First, one should learn about the Dharma Palace of the Buddha; second, one should learn to build the Dharma Palace of the Buddha; third, one should learn about everything within the Buddha's Palace;'
學，四者、佛宮中所教敕當學，五者、佛所出入宮當學，六者、法宮當學，七者、法王宮當學，八者、法所教敕當學，九者、安行法王當學，十者、更造作法中王所教敕當承用學。所以者何？心稍稍入佛大道中，所聞法自用教。
「十、阿惟顏菩薩者為何法住？菩薩入於十智中悉分別知。何等為十智中？一者、當何因感動無央數佛剎，二者、當明無央數佛剎中事，三者、我日日當置無央數佛剎中菩薩，四者、我日日當度無央數佛剎中人，五者、我當安隱無央數佛剎中眾生，六者、十方人無央數皆聞我聲，七者、悉知十方人民，八者、十方人所思想善惡我悉當知，九者、十方人我悉當內佛道中，十者、十方人我悉當度脫。
「渝羅阇菩薩不能及知阿惟顏身所行、口所言、心所念、所作為，了不能及知阿惟顏菩薩事，不能及知神足念、不能知飛，亦不能逮知阿惟顏菩薩過去當來今現在事，亦不能逮知所念佛剎，亦不能逮知心所念、所行為智慧用十事。渝羅阇菩薩不能逮知阿惟顏菩薩所行事，是阿惟顏菩薩逮入佛十智中。
「何等為十智中？一者、過去當來今現在無端亟從佛學，二者、諸佛法悉具足從佛學，三者、諸法處無所掛礙從佛學，四者、諸法處無邊幅無崖底從佛學，五者、諸所有剎土我悉當護持
【現代漢語翻譯】 現代漢語譯本：
『學習』，有十個方面：第一，在佛的宮殿里所教導的要學習；第二，佛所出入的宮殿要學習；第三，法的宮殿要學習；第四，法王的宮殿要學習；第五，法所教導的要學習；第六，安住於法王的修行要學習；第七，在不斷創造的法中，法王所教導的要承用學習。為什麼呢？因為心漸漸進入佛的大道中，所聽聞的法自然會用來教導自己。
『十、阿惟顏菩薩』（Aviveya Bodhisattva，不退轉菩薩）以什麼法安住？菩薩進入十種智慧中，完全分別知曉。哪十種智慧呢？第一，應當以什麼因緣感動無數的佛剎；第二，應當明瞭無數佛剎中的事情；第三，我每天應當安置無數佛剎中的菩薩；第四，我每天應當度化無數佛剎中的人；第五，我應當安穩無數佛剎中的眾生；第六，十方的人們，無數的都聽到我的聲音；第七，完全知曉十方的人民；第八，十方人民所思所想的善惡，我完全應當知曉；第九，十方的人們，我完全應當引導進入佛道；第十，十方的人們，我完全應當度脫。
『渝羅阇菩薩』（Yulouja Bodhisattva，勇猛菩薩）不能夠知曉阿惟顏菩薩的身所行、口所言、心所念、所作為，完全不能夠知曉阿惟顏菩薩的事蹟，不能夠知曉神通和念力，不能夠知曉飛行，也不能夠了解阿惟顏菩薩過去、未來、現在的事情，也不能夠了解所念的佛剎，也不能夠了解心所念、所行為智慧所用的十件事。渝羅阇菩薩不能夠了解阿惟顏菩薩所做的事情，這是阿惟顏菩薩進入佛的十種智慧之中。
哪十種智慧呢？第一，過去、未來、現在，無止境地從佛學習；第二，諸佛的法都具足，從佛學習；第三，在諸法之處，無所掛礙，從佛學習；第四，在諸法之處，無邊無際，無底無崖，從佛學習；第五，所有的一切剎土，我完全應當護持。 現代漢語譯本：
『學習』，有十個方面：第一，在佛的宮殿里所教導的要學習；第二，佛所出入的宮殿要學習；第三，法的宮殿要學習；第四，法王的宮殿要學習；第五，法所教導的要學習；第六，安住於法王的修行要學習；第七，在不斷創造的法中，法王所教導的要承用學習。為什麼呢？因為心漸漸進入佛的大道中，所聽聞的法自然會用來教導自己。
『十、阿惟顏菩薩』（Aviveya Bodhisattva，不退轉菩薩）以什麼法安住？菩薩進入十種智慧中，完全分別知曉。哪十種智慧呢？第一，應當以什麼因緣感動無數的佛剎；第二，應當明瞭無數佛剎中的事情；第三，我每天應當安置無數佛剎中的菩薩；第四，我每天應當度化無數佛剎中的人；第五，我應當安穩無數佛剎中的眾生；第六，十方的人們，無數的都聽到我的聲音；第七，完全知曉十方的人民；第八，十方人民所思所想的善惡，我完全應當知曉；第九，十方的人們，我完全應當引導進入佛道；第十，十方的人們，我完全應當度脫。
『渝羅阇菩薩』（Yulouja Bodhisattva，勇猛菩薩）不能夠知曉阿惟顏菩薩的身所行、口所言、心所念、所作為，完全不能夠知曉阿惟顏菩薩的事蹟，不能夠知曉神通和念力，不能夠知曉飛行，也不能夠了解阿惟顏菩薩過去、未來、現在的事情，也不能夠了解所念的佛剎，也不能夠了解心所念、所行為智慧所用的十件事。渝羅阇菩薩不能夠了解阿惟顏菩薩所做的事情，這是阿惟顏菩薩進入佛的十種智慧之中。
哪十種智慧呢？第一，過去、未來、現在，無止境地從佛學習；第二，諸佛的法都具足，從佛學習；第三，在諸法之處，無所掛礙，從佛學習；第四，在諸法之處，無邊無際，無底無崖，從佛學習；第五，所有的一切剎土，我完全應當護持。
【English Translation】 English version:
'Learning' has ten aspects: first, one should learn what is taught in the Buddha's palace; second, one should learn about the palace where the Buddha enters and exits; third, one should learn about the palace of the Dharma; fourth, one should learn about the palace of the Dharma King; fifth, one should learn what the Dharma teaches; sixth, one should learn the practice of dwelling in the Dharma King; seventh, in the constantly creating Dharma, one should learn and accept what the Dharma King teaches. Why is this so? Because the mind gradually enters the great path of the Buddha, and the Dharma that is heard will naturally be used to teach oneself.
'Ten, Aviveya Bodhisattva' (Aviveya Bodhisattva, the non-retrogressing Bodhisattva) abides by what Dharma? The Bodhisattva enters into ten kinds of wisdom and fully discerns them. What are these ten kinds of wisdom? First, what causes should move countless Buddha lands; second, one should understand the affairs in countless Buddha lands; third, I should daily place Bodhisattvas in countless Buddha lands; fourth, I should daily liberate people in countless Buddha lands; fifth, I should bring peace to sentient beings in countless Buddha lands; sixth, countless people in the ten directions will hear my voice; seventh, I fully know the people in the ten directions; eighth, I should fully know the good and evil thoughts of the people in the ten directions; ninth, I should guide all people in the ten directions into the Buddha's path; tenth, I should liberate all people in the ten directions.
'Yulouja Bodhisattva' (Yulouja Bodhisattva, the courageous Bodhisattva) cannot know the actions of Aviveya Bodhisattva's body, the words of his mouth, the thoughts of his mind, and his deeds. He cannot fully know the affairs of Aviveya Bodhisattva, cannot know his supernatural powers and mindfulness, cannot know his flying, and cannot understand the past, future, and present affairs of Aviveya Bodhisattva. He also cannot understand the Buddha lands he contemplates, nor can he understand the ten things that the mind contemplates and acts upon with wisdom. Yulouja Bodhisattva cannot understand the actions of Aviveya Bodhisattva. This is because Aviveya Bodhisattva has entered into the ten wisdoms of the Buddha.
What are these ten wisdoms? First, one learns endlessly from the Buddha in the past, future, and present; second, one learns from the Buddha, fully possessing all the Buddhas' Dharma; third, one learns from the Buddha, being unhindered in all Dharma places; fourth, one learns from the Buddha, being boundless and without bottom or edge in all Dharma places; fifth, I should fully protect all the lands. English version:
'Learning' has ten aspects: first, one should learn what is taught in the Buddha's palace; second, one should learn about the palace where the Buddha enters and exits; third, one should learn about the palace of the Dharma; fourth, one should learn about the palace of the Dharma King; fifth, one should learn what the Dharma teaches; sixth, one should learn the practice of dwelling in the Dharma King; seventh, in the constantly creating Dharma, one should learn and accept what the Dharma King teaches. Why is this so? Because the mind gradually enters the great path of the Buddha, and the Dharma that is heard will naturally be used to teach oneself.
'Ten, Aviveya Bodhisattva' (Aviveya Bodhisattva, the non-retrogressing Bodhisattva) abides by what Dharma? The Bodhisattva enters into ten kinds of wisdom and fully discerns them. What are these ten kinds of wisdom? First, what causes should move countless Buddha lands; second, one should understand the affairs in countless Buddha lands; third, I should daily place Bodhisattvas in countless Buddha lands; fourth, I should daily liberate people in countless Buddha lands; fifth, I should bring peace to sentient beings in countless Buddha lands; sixth, countless people in the ten directions will hear my voice; seventh, I fully know the people in the ten directions; eighth, I should fully know the good and evil thoughts of the people in the ten directions; ninth, I should guide all people in the ten directions into the Buddha's path; tenth, I should liberate all people in the ten directions.
'Yulouja Bodhisattva' (Yulouja Bodhisattva, the courageous Bodhisattva) cannot know the actions of Aviveya Bodhisattva's body, the words of his mouth, the thoughts of his mind, and his deeds. He cannot fully know the affairs of Aviveya Bodhisattva, cannot know his supernatural powers and mindfulness, cannot know his flying, and cannot understand the past, future, and present affairs of Aviveya Bodhisattva. He also cannot understand the Buddha lands he contemplates, nor can he understand the ten things that the mind contemplates and acts upon with wisdom. Yulouja Bodhisattva cannot understand the actions of Aviveya Bodhisattva. This is because Aviveya Bodhisattva has entered into the ten wisdoms of the Buddha.
What are these ten wisdoms? First, one learns endlessly from the Buddha in the past, future, and present; second, one learns from the Buddha, fully possessing all the Buddhas' Dharma; third, one learns from the Buddha, being unhindered in all Dharma places; fourth, one learns from the Buddha, being boundless and without bottom or edge in all Dharma places; fifth, I should fully protect all the lands.
是功德威神從佛學，六者、不可復計剎土處無邊幅悉當明知從佛學，七者、十方無央數佛剎悉當安隱從佛學，八者、十方人所行為悉當從佛學，九者、諸法智慧悉入中從佛學，十者、佛所有智慧悉當知從佛學。所以者何？悉具足知，皆曉了佛智慧，都無所復從誰學道，是為阿惟顏以十法菩薩行道如是。」
菩薩十住行道經
【現代漢語翻譯】 現代漢語譯本：『第六，要從佛陀那裡學習，以瞭解功德和威神的力量，以及不可計數、無邊無際的剎土（佛的國土）的情況；第七，要從佛陀那裡學習，以使十方無量的佛剎都得到安穩；第八，要從佛陀那裡學習，以瞭解十方眾生的行為；第九，要從佛陀那裡學習，以使一切法的智慧都融入心中；第十，要從佛陀那裡學習，以瞭解佛陀所擁有的一切智慧。』 『為什麼呢？因為菩薩完全具足了智慧，完全明瞭佛陀的智慧，所以不需要再向任何人學習佛道。這就是阿惟顏（菩薩的別名）以這十種方法修菩薩道的方式。』 《菩薩十住行道經》
【English Translation】 English version: 'Sixth, one should learn from the Buddha to understand the power of merit and divine might, and the boundless and immeasurable realms (Buddha's lands); seventh, one should learn from the Buddha to ensure that the countless Buddha lands in the ten directions are peaceful and secure; eighth, one should learn from the Buddha to understand the actions of beings in the ten directions; ninth, one should learn from the Buddha to integrate the wisdom of all dharmas into one's heart; tenth, one should learn from the Buddha to understand all the wisdom possessed by the Buddha.' 'Why is this so? Because the Bodhisattva is fully endowed with wisdom and completely understands the Buddha's wisdom, therefore, there is no need to learn the path from anyone else. This is how Aviveyan (a name for Bodhisattva) practices the Bodhisattva path through these ten methods.' The Sutra of the Ten Abodes of the Bodhisattva's Practice