T10n0284_佛說菩薩十住經

大正藏第 10 冊 No. 0284 佛說菩薩十住經

No. 284 [Nos. 278(11), 279(15), 281(2), 283]

佛說菩薩十住經一卷

東晉三藏祇多蜜譯

佛說菩薩戒十二時竟。文殊師利白佛言：「菩薩用何功德得是十住？唯愿天中天分別說之。」

佛言：「善哉，善哉！文殊師利菩薩摩訶薩！多所憂念、多所安隱。吾當為汝具說其要，諦聽諦受。」

文殊師利言：「受教。」

佛言：「有十住菩薩功德，各有高下，自有次第。」

文殊師利言：「何等為十？」

「一、住波藍質兜波菩薩法住。」

佛言：「上頭見佛端正無比，視面色無有厭、無有逮者，尊貴無有能過者，所教授無有能逾者。見佛威神儀法如是，便稍稍入佛道中。轉開導之，皆隨其意教度脫之，見勤苦皆愍傷之。稍稍解曉佛語，信向之。新發起意學佛道，悉欲得了知佛智十難處，悉欲逮得之。

「何等為十難處？佛十種力是也。一者、當供養佛，二者、當隨其所樂當教語之，三者、所生處皆尊貴，四者、天上天下無有能及者，五者、佛智慧悉逮得，六者、世世所生處得見無央數佛。七者、佛經悉逮得，八者、悉過度諸生死

【現代漢語翻譯】現代漢語譯本《佛說菩薩十住經》東晉三藏祇多蜜譯佛陀說完菩薩戒的十二個時段后，文殊師利菩薩向佛陀請示：『菩薩以何種功德才能獲得這十住的果位？懇請天中天為我們詳細解說。』佛陀說：『很好，很好！文殊師利菩薩摩訶薩！你考慮周全，為眾生帶來安穩。我將為你詳細解說其中的要義，仔細聽，用心領受。』文殊師利菩薩說：『謹遵教誨。』佛陀說：『菩薩的十住功德，各有高下，次第分明。』文殊師利菩薩問：『是哪十種呢？』『第一是住波藍質兜波（Parama-citotpāda，最上發心）菩薩法住。』佛陀說：『此菩薩初見佛陀，相貌端正無比，看佛的面容不會感到厭倦，也沒有任何事物能超越佛陀的尊貴，佛陀的教誨也沒有任何事物能超越。見到佛陀的威神儀法如此殊勝，便漸漸進入佛道之中。佛陀轉而開導他們，都隨順他們的心意教化度脫他們，見到眾生勤苦修行，都心生憐憫。他們漸漸理解佛陀的教誨，並信奉佛陀。新發心學習佛道，都想了解佛陀智慧的十種難處，都想獲得這些智慧。』『哪十種難處呢？就是佛陀的十種力量。第一，應當供養佛陀；第二，應當隨順眾生的喜好教導他們；第三，所生之處都尊貴；第四，天上天下沒有能與佛陀相比的；第五，佛陀的智慧全部獲得；第六，世世所生之處都能見到無數的佛陀；第七，佛陀的經典全部獲得；第八，全部度脫諸生死』

【English Translation】 English version The Sutra of the Ten Abodes of Bodhisattvas Spoken by the Buddha Translated by Tripitaka Master Jidomì of the Eastern Jin Dynasty After the Buddha finished speaking about the twelve periods of the Bodhisattva precepts, Manjushri Bodhisattva asked the Buddha, 'By what merits do Bodhisattvas attain these ten abodes? May the Honored One among the Heavens explain them in detail.' The Buddha said, 'Excellent, excellent! Manjushri Bodhisattva Mahasattva! You are very thoughtful and bring peace to many. I will explain the essentials to you in detail. Listen carefully and receive them with your heart.' Manjushri Bodhisattva said, 'I receive your teachings.' The Buddha said, 'The merits of the ten abodes of Bodhisattvas have their own levels, high and low, and follow a specific order.' Manjushri Bodhisattva asked, 'What are these ten?' 'The first is the abode of the Bodhisattva who dwells in Parama-citotpāda (the highest aspiration).' The Buddha said, 'This Bodhisattva, upon first seeing the Buddha, finds his appearance incomparably dignified. Looking at the Buddha's face, they feel no weariness, and nothing can surpass the Buddha's nobility, nor can anything surpass the Buddha's teachings. Seeing the Buddha's majestic and dignified manner, they gradually enter the path of the Buddha. The Buddha then guides them, teaching and liberating them according to their inclinations. Seeing the diligent practice of sentient beings, they feel compassion. They gradually understand the Buddha's teachings and believe in the Buddha. Those who newly aspire to learn the Buddha's path all wish to understand the ten difficult aspects of the Buddha's wisdom and wish to attain them.' 'What are these ten difficult aspects? They are the ten powers of the Buddha. First, one should make offerings to the Buddha; second, one should teach according to the inclinations of sentient beings; third, one's birth places are all noble; fourth, there is no one in heaven or on earth who can compare to the Buddha; fifth, one attains all of the Buddha's wisdom; sixth, in every life, one can see countless Buddhas; seventh, one attains all of the Buddha's scriptures; eighth, one completely transcends all births and deaths.'

，九者、今脫去不久，十者、悉度脫十方人。

「二、住何等為阿阇浮菩薩法住？」

佛言：「有十意念十方人。何等為十意？一者、悉念世間善，二者、潔凈心，三者、皆安隱心，四者、柔軟心，五者、悉愛等，六者、心念但欲佈施與人，七者、心悉常等護，八者、念人與我身無異，九者、心念十方人，視如視師，十者、心念十方人，視如視佛。

「阿阇浮菩薩法當多學經；多學經已，當獨處止；獨處止已，常當與善師從事，當在善師邊易使。當隨時，隨時所作為勇；所作為既勇，當學人慧。中以所受法當悉持，當不忘也；既不忘者，當安隱處止。所以者何？益於十方人故。

「三、住何等為喻阿阇菩薩法住者？」

佛言：「入于諸法中用十事。何等為十事？一者、謂所有皆無常，二者、謂所有皆勤苦，三者、謂所有皆虛空，四者、謂所有皆非我所，五者、謂所有皆無所住，六者、謂所有皆無所利，七者、謂所有皆無所止，八者、謂所有皆無有處，九者、謂所有皆無所著，十者、一切無所有。諸法悉入一法中、一法悉入諸法中，是為喻阿阇菩薩教法。

「四、住何等為阇摩期菩薩法住者？」

佛言：「常愿于佛處生。有十事。一者、不復還，二者、多深思于佛，三者、

【現代漢語翻譯】現代漢語譯本：第九，他們很快就會解脫；第十，他們將全部度脫十方世界的人。

「二、如何安住才算是阿阇浮菩薩（Ajashu Bodhisattva）的修行法門？」

佛說：「有十種意念可以利益十方世界的人。哪十種意念呢？第一，心中常念世間一切善；第二，保持清凈的心；第三，常懷安穩的心；第四，保持柔軟的心；第五，對一切眾生都平等愛護；第六，心中只想佈施給予他人；第七，心中常常平等地守護一切眾生；第八，念他人與自己沒有差別；第九，心中念著十方世界的人，視他們如同自己的老師；第十，心中念著十方世界的人，視他們如同佛陀。

「阿阇浮菩薩應當廣學佛經；廣學佛經后，應當獨自靜處；獨自靜處后，應當常常親近善知識，應當在善知識身邊聽從教誨。應當隨時精進，精進修行后，應當學習智慧。對於所受的佛法，應當全部受持，不應遺忘；不遺忘后，應當在安穩的地方修行。為什麼呢？爲了利益十方世界的人。

「三、如何比喻阿阇菩薩（Ajashu Bodhisattva）的修行法門？」

佛說：「在一切法中運用十種道理。哪十種道理呢？第一，認為一切都是無常的；第二，認為一切都是苦的；第三，認為一切都是空性的；第四，認為一切都不是我所擁有的；第五，認為一切都沒有固定的住處；第六，認為一切都沒有真實的利益；第七，認為一切都沒有停止的時候；第八，認為一切都沒有固定的處所；第九，認為一切都沒有執著；第十，一切都是空無所有。一切法都歸於一法中，一法也包含在一切法中，這就是比喻阿阇菩薩的教法。」

「四、如何安住才算是阇摩期菩薩（Jiamuoqi Bodhisattva）的修行法門？」

佛說：「常常發願往生佛的凈土。有十件事。第一，不再退轉；第二，常常深入思惟佛的教誨；第三，

【English Translation】 English version: Ninth, they will soon be liberated; tenth, they will all liberate the people of the ten directions.

「Second, how does one abide to be considered the practice of Ajashu Bodhisattva?」

The Buddha said: 「There are ten thoughts that benefit the people of the ten directions. What are the ten thoughts? First, always think of all the good in the world; second, maintain a pure heart; third, always have a peaceful heart; fourth, maintain a gentle heart; fifth, love all beings equally; sixth, only desire to give to others; seventh, always equally protect all beings; eighth, think that others are no different from oneself; ninth, think of the people of the ten directions as one would think of one's teachers; tenth, think of the people of the ten directions as one would think of the Buddha.

「Ajashu Bodhisattva should extensively study the scriptures; after extensively studying the scriptures, one should dwell in solitude; after dwelling in solitude, one should always associate with good teachers, and should be obedient to the teachings of good teachers. One should be diligent at all times, and after being diligent in practice, one should learn wisdom. One should uphold all the teachings received, and should not forget them; after not forgetting them, one should practice in a peaceful place. Why? For the benefit of the people of the ten directions.」

「Third, how can the practice of Ajashu Bodhisattva be exemplified?」

The Buddha said: 「In all dharmas, apply ten principles. What are the ten principles? First, consider all things to be impermanent; second, consider all things to be suffering; third, consider all things to be empty; fourth, consider all things not to be one's own; fifth, consider all things to have no fixed abode; sixth, consider all things to have no real benefit; seventh, consider all things to have no end; eighth, consider all things to have no fixed place; ninth, consider all things to have no attachment; tenth, all things are empty and without substance. All dharmas are contained within one dharma, and one dharma is contained within all dharmas, this is the teaching exemplified by Ajashu Bodhisattva.」

「Fourth, how does one abide to be considered the practice of Jiamuoqi Bodhisattva?」

The Buddha said: 「Always aspire to be born in the Buddha's pure land. There are ten things. First, not to regress; second, to deeply contemplate the Buddha's teachings; third,

深思於法，四者、意念比丘僧視十方人慈心，五者、思惟萬物皆無所有，六者、十方佛剎皆虛空，七者、宿命所作了無所有，八者、諸所有如幻皆虛空，九者、諸所勤苦無所有，十者、泥洹虛空亦無所有。用是故，生於佛法中，是為阇摩期菩薩教法。

「五、住何等為波俞三般菩薩法住者？」

佛言：「所作功德悉度十方人。有十事。一者、悉護十方人，二者、悉念十方人善，三者、悉念十方人令安隱，四者、悉愛十方人，五者、悉哀念十方人，六者、悉念十方人莫使作惡，七者、悉引十方人著菩薩道中，八者、悉清凈於十方人，九者、悉度脫十方人，十者、悉使十方人般泥洹。是為波俞三般菩薩法教。

「六、住何等為阿耆三般菩薩法住者？」

佛言：「有十法深哀慈心。一者、有人說佛善惡，心無有異；二者、說法善惡，心無有異；三者、說菩薩善惡，心無有異；四者、求菩薩道人共相導善惡，心無有異；五者、有人言十方人有多少，心無有異；六者、睹十方人展轉相導善惡，心無有異；七者、中有人說言十方人易脫難脫，心無有異；八者、若有人說法多少，心無有異；九者、有人說法壞不壞心無有異；十者、有法處無法處，心無有異。是為阿耆三般菩薩教法。

「七、住何等為

【現代漢語翻譯】現代漢語譯本深思於法，有四種：第一，意念比丘僧以慈心看待十方眾人；第二，思惟萬物皆無自性；第三，十方佛剎皆如虛空；第四，宿命所作的一切皆無所有；第五，一切存在都如幻象般虛空；第六，一切勤苦皆無所得；第七，涅槃（Nirvana）也如虛空般無所有。因此，能在佛法中生起，這就是阇摩期（Jhamaki）菩薩的教法。『五、如何安住才能成為波俞三般（Payusambana）菩薩的修行方式？』佛說：『所作的功德都用來度化十方眾人。有十件事：第一，守護十方眾人；第二，念及十方眾人的善行；第三，念及十方眾人令其安穩；第四，愛護十方眾人；第五，哀憫十方眾人；第六，念及十方眾人莫使其作惡；第七，引導十方眾人走上菩薩道；第八，凈化十方眾人；第九，度脫十方眾人；第十，使十方眾人進入涅槃（Nirvana）。這就是波俞三般（Payusambana）菩薩的教法。』『六、如何安住才能成為阿耆三般（Agisambana）菩薩的修行方式？』佛說：『有十種深切的慈悲心。第一，有人說佛的善惡，心中沒有分別；第二，有人說法的善惡，心中沒有分別；第三，有人說菩薩的善惡，心中沒有分別；第四，求菩薩道的人互相引導善惡，心中沒有分別；第五，有人說十方眾生有多少，心中沒有分別；第六，看到十方眾生互相引導善惡，心中沒有分別；第七，有人說十方眾生容易度脫或難以度脫，心中沒有分別；第八，如果有人說法有多少，心中沒有分別；第九，有人說法是破壞還是不破壞，心中沒有分別；第十，有法之處或無法之處，心中沒有分別。這就是阿耆三般（Agisambana）菩薩的教法。』『七、如何安住才能成為

【English Translation】 English version Reflecting deeply on the Dharma, there are four aspects: first, to contemplate with a compassionate mind towards all beings in the ten directions; second, to contemplate that all things are without inherent existence; third, that all Buddha-lands in the ten directions are like empty space; fourth, that all actions done in past lives are without substance; fifth, that all existence is like an illusion, empty; sixth, that all diligent efforts are without gain; seventh, that even Nirvana (Nirvana) is like empty space, without substance. Therefore, to arise in the Buddha-Dharma, this is the teaching of the Jhamaki (Jhamaki) Bodhisattva. 'Five, how does one abide to practice the Dharma of a Payusambana (Payusambana) Bodhisattva?' The Buddha said: 'All merits made are used to liberate all beings in the ten directions. There are ten things: first, to protect all beings in the ten directions; second, to remember the good deeds of all beings in the ten directions; third, to remember all beings in the ten directions and bring them peace; fourth, to love all beings in the ten directions; fifth, to have compassion for all beings in the ten directions; sixth, to remember all beings in the ten directions and prevent them from doing evil; seventh, to guide all beings in the ten directions onto the Bodhisattva path; eighth, to purify all beings in the ten directions; ninth, to liberate all beings in the ten directions; tenth, to lead all beings in the ten directions to Nirvana (Nirvana). This is the teaching of the Payusambana (Payusambana) Bodhisattva.' 'Six, how does one abide to practice the Dharma of an Agisambana (Agisambana) Bodhisattva?' The Buddha said: 'There are ten kinds of profound compassionate hearts. First, when someone speaks of the Buddha's good or bad, the mind has no differentiation; second, when someone speaks of the Dharma's good or bad, the mind has no differentiation; third, when someone speaks of the Bodhisattva's good or bad, the mind has no differentiation; fourth, when those seeking the Bodhisattva path guide each other in good or bad, the mind has no differentiation; fifth, when someone speaks of how many beings there are in the ten directions, the mind has no differentiation; sixth, when seeing beings in the ten directions guiding each other in good or bad, the mind has no differentiation; seventh, when someone says that beings in the ten directions are easy or difficult to liberate, the mind has no differentiation; eighth, if someone speaks of how much Dharma there is, the mind has no differentiation; ninth, when someone speaks of whether the Dharma is destroyed or not, the mind has no differentiation; tenth, whether there is a place of Dharma or no place of Dharma, the mind has no differentiation. This is the teaching of the Agisambana (Agisambana) Bodhisattva.' 'Seven, how does one abide to practice the Dharma of a

阿惟越致菩薩法住者？」

佛言：「菩薩有十事堅住不動。一者、言有佛、無有佛心不動還；二者、有法、無法不動還；三者、有菩薩、無菩薩不動還；四者、有求索菩薩道、無求索菩薩道者不動還；五者、持是法得、持是法不得不動還；六者、有諸過去佛、無過去佛不動還；七者、有諸當來佛、無當來佛不動還；八者、有現在佛、無現在佛不動還；九者、佛智慧盡、不盡不動還；十者、當來過去現在世事乎若干種、若一種不動還。是為阿惟越致菩薩教法。

「八、住何等為鳩摩羅浮童男菩薩法住者？」

佛言：「菩薩於十事中住。一者、身所行、口所言、心所念悉凈潔，二者、無有能得長短者，三者、一反念在所欲生何所，四者、十方人知誰慈心者，五者、十方所信用悉知，六者、十方人若干種悉知，七者、十方人所作為悉知，八者、十方諸佛剎土成敗悉知，九者、得神足念飛在所至到，十者、諸法悉凈潔。是為鳩摩羅浮童男菩薩教法。

「九、住何等為俞羅阇菩薩法住者？」

佛言：「用十事得。一者、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、十方人所作宿命、所趣向悉知，五者、十方人若干種諸法悉知，六者、十方人所念若干

【現代漢語翻譯】現代漢語譯本：「什麼是阿惟越致（Avivartika，不退轉）菩薩的法住？」佛說：「菩薩有十件事能堅定不移。第一，說有佛或沒有佛，心都不動搖；第二，說有法或沒有法，心都不動搖；第三，說有菩薩或沒有菩薩，心都不動搖；第四，說有求菩薩道的人或沒有求菩薩道的人，心都不動搖；第五，說持此法能得道或持此法不能得道，心都不動搖；第六，說有過去佛或沒有過去佛，心都不動搖；第七，說有未來佛或沒有未來佛，心都不動搖；第八，說有現在佛或沒有現在佛，心都不動搖；第九，說佛的智慧窮盡或不窮盡，心都不動搖；第十，說未來、過去、現在世事有若干種或只有一種，心都不動搖。這就是阿惟越致菩薩的教法。」「八、什麼是鳩摩羅浮（Kumārabūta，童真）童男菩薩的法住？」佛說：「菩薩安住於十件事中。第一，身所行、口所言、心所念都清凈；第二，沒有能得到長短的分別；第三，一念之間能隨意往生任何地方；第四，知道十方世界中誰有慈悲心；第五，知道十方世界所信奉的教義；第六，知道十方世界眾生的各種差別；第七，知道十方世界眾生所作所為；第八，知道十方諸佛剎土的成敗；第九，得到神足通，能隨意飛往任何地方；第十，諸法都清凈。這就是鳩摩羅浮童男菩薩的教法。」「九、什麼是俞羅阇（Yauvarājya，太子）菩薩的法住？」佛說：「通過十件事可以達到。第一，知道十方眾生所出生之處；第二，知道十方眾生所繫的恩愛；第三，知道十方眾生所念的本末和由來；第四，知道十方眾生所作的宿命和趣向；第五，知道十方眾生的各種法；第六，知道十方眾生所念的各種

【English Translation】 English version: 『What is the Dharma-abiding of an Avivartika (non-regressing) Bodhisattva?』 The Buddha said, 『A Bodhisattva has ten things in which they remain firm and unmoving. First, whether it is said there is a Buddha or there is no Buddha, their mind does not waver; second, whether it is said there is Dharma or there is no Dharma, their mind does not waver; third, whether it is said there is a Bodhisattva or there is no Bodhisattva, their mind does not waver; fourth, whether it is said there are those who seek the Bodhisattva path or there are none who seek the Bodhisattva path, their mind does not waver; fifth, whether it is said that by holding to this Dharma one can attain enlightenment or that by holding to this Dharma one cannot attain enlightenment, their mind does not waver; sixth, whether it is said there are past Buddhas or there are no past Buddhas, their mind does not waver; seventh, whether it is said there are future Buddhas or there are no future Buddhas, their mind does not waver; eighth, whether it is said there are present Buddhas or there are no present Buddhas, their mind does not waver; ninth, whether it is said the wisdom of the Buddha is exhausted or not exhausted, their mind does not waver; tenth, whether it is said that the affairs of the future, past, and present worlds are of many kinds or only one kind, their mind does not waver. This is the teaching of the Avivartika Bodhisattva.』『Eight, what is the Dharma-abiding of a Kumārabūta (youthful) Bodhisattva?』 The Buddha said, 『A Bodhisattva abides in ten things. First, their actions of body, words of mouth, and thoughts of mind are all pure; second, they have no ability to perceive length or shortness; third, in a single thought, they can be reborn wherever they wish; fourth, they know who in the ten directions has a compassionate heart; fifth, they know what is believed in the ten directions; sixth, they know the various differences among beings in the ten directions; seventh, they know what beings in the ten directions do; eighth, they know the success and failure of the Buddha-lands in the ten directions; ninth, they attain supernatural powers and can fly wherever they wish; tenth, all Dharmas are pure. This is the teaching of the Kumārabūta Bodhisattva.』『Nine, what is the Dharma-abiding of a Yauvarājya (crown prince) Bodhisattva?』 The Buddha said, 『It is attained through ten things. First, they know where beings in the ten directions are born; second, they know the love and attachments of beings in the ten directions; third, they know the beginning and end and origin of the thoughts of beings in the ten directions; fourth, they know the past lives and destinations of beings in the ten directions; fifth, they know the various Dharmas of beings in the ten directions; sixth, they know the various thoughts of beings in the ten directions

種變化悉知，七者、諸佛剎善惡壞敗悉知，八者、過去當來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。是為俞羅阇菩薩教法。

「十、住何等為阿惟顏菩薩法住者？」

佛言：「菩薩入於十智中能分別知。有十事。一者、何因當感動十方諸佛剎；二者、當明無央數佛剎中事；三者、我日日當署置無央數佛剎中菩薩；四者、我日日當度脫無央數佛剎中人民；五者、我當安隱無央數佛剎中眾生；六者、十方人莫不聞我聲歡喜、得度脫者；七者、悉令十方人民使得佛道，皆舍家作沙門；八者、十方人所思想善惡我悉知之；九者、十方人我悉當內著佛道中，悉使發菩薩意；十者、十方人我悉當度脫之。

「是阿俞羅阇菩薩了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；亦不能知神足念、不能知飛行；亦不能逮知阿惟顏菩薩當來過去今現在事，是為阿惟顏菩薩教法。」

佛說是時，和輪調菩薩等七萬二千人皆大踴躍歡喜，各現光明，展轉相照。各各起正衣服，前以頭腦著地，為佛作禮而去。

佛說菩薩十住經

【現代漢語翻譯】現代漢語譯本『完全知曉各種變化，第七，完全知曉諸佛國土的善惡興衰，第八，完全知曉過去、未來、現在無數世代的事情，第九，完全知曉十方世界眾生的差異，第十，完全知曉教導十方眾生宣說虛空之法。』這就是俞羅阇（Yu Luo She）菩薩的教法。

『第十，以何種方式安住才算是阿惟顏（A Wei Yan）菩薩的法住呢？』

佛說：『菩薩進入十種智慧中，能夠分別知曉。有十件事：第一，是什麼原因會感動十方諸佛國土；第二，應當明瞭無數佛國土中的事情；第三，我每天應當在無數佛國土中安置菩薩；第四，我每天應當度脫無數佛國土中的人民；第五，我應當安穩無數佛國土中的眾生；第六，十方世界的人沒有不聽到我的聲音而歡喜、得到度脫的；第七，全部令十方人民能夠證得佛道，都捨棄家庭出家做沙門（Sha Men）；第八，十方人民所思所想的善惡我全部知曉；第九，十方人民我全部應當安置在佛道中，全部使他們發起菩薩的意願；第十，十方人民我全部應當度脫他們。』

『這位阿俞羅阇（A Yu Luo She）菩薩完全不能夠知曉阿惟顏（A Wei Yan）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（A Wei Yan）菩薩的事蹟；也不能夠知曉神通和念力，不能夠知曉飛行；也不能夠知曉阿惟顏（A Wei Yan）菩薩過去、未來、現在的事情，這就是阿惟顏（A Wei Yan）菩薩的教法。』

佛陀說這些話的時候，和輪調（He Lun Diao）菩薩等七萬二千人都非常踴躍歡喜，各自顯現光明，互相照耀。他們各自整理好衣物，向前以頭觸地，向佛陀行禮后離去。

佛說菩薩十住經

【English Translation】 English version 'Fully knowing all kinds of changes; seventh, fully knowing the good, evil, rise, and fall of all Buddha lands; eighth, fully knowing the countless ages of the past, future, and present; ninth, fully knowing the differences among beings in the ten directions; tenth, fully knowing how to teach beings in the ten directions to speak the Dharma of emptiness.' This is the teaching of Bodhisattva Yu Luo She.

'Tenth, in what way does one abide to be considered the Dharma-abiding of Bodhisattva A Wei Yan?'

The Buddha said, 'A Bodhisattva enters into ten kinds of wisdom and is able to discern. There are ten matters: first, what causes the lands of the Buddhas in the ten directions to be moved; second, one should understand the matters in countless Buddha lands; third, I should daily place Bodhisattvas in countless Buddha lands; fourth, I should daily liberate the people in countless Buddha lands; fifth, I should bring peace to the beings in countless Buddha lands; sixth, there is no one in the ten directions who does not hear my voice and rejoice, and attain liberation; seventh, I will cause all people in the ten directions to attain the Buddha path, and all will leave their homes to become Shramanas (Sha Men); eighth, I know all the good and evil thoughts of the people in the ten directions; ninth, I should place all the people in the ten directions on the Buddha path, and cause them all to generate the Bodhi mind; tenth, I should liberate all the people in the ten directions.'

'This Bodhisattva A Yu Luo She is completely unable to know the actions of the body, the words of the mouth, the thoughts of the mind, and the deeds of Bodhisattva A Wei Yan, completely unable to know the affairs of Bodhisattva A Wei Yan; nor can he know the supernatural powers and mindfulness, nor can he know flying; nor can he know the past, future, and present affairs of Bodhisattva A Wei Yan. This is the teaching of Bodhisattva A Wei Yan.'

When the Buddha spoke these words, Bodhisattva He Lun Diao and seventy-two thousand others were all greatly joyful and elated, each manifesting light, illuminating each other. They each adjusted their clothing, prostrated themselves before the Buddha with their heads touching the ground, and then departed.

The Sutra on the Ten Abodes of Bodhisattvas Spoken by the Buddha