T10n0285_漸備一切智德經

大正藏第 10 冊 No. 0285 漸備一切智德經

No. 285 [Nos. 278(22), 279(26), 286, 287]

漸備一切智德經卷第一　　　　　　　　(一名十住，又名大慧光三昧)

西晉月支三藏竺法護譯

初發意悅豫住品第一

聞如是：

一時，佛游第六他化自在天上天王宮如意藏珠妙寶殿上，與大菩薩眾不可計俱，各從他方諸佛國來，普集會此，金剛藏菩薩等。

爾時，金剛藏菩薩承佛威神，以大慧光三昧正受，適定意已；應時十方諸佛剎土，一一諸方，如十億佛剎滿中諸塵若干億國，諸如來現，邊有菩薩，其號各各曰金剛藏；十方亦然，皆同一號。時此諸佛，俱贊曰：「善哉，善哉！汝乃以此大慧光菩薩三昧，而以正受，在十方佛土，各如十億滿中諸塵諸如來等之所建立，一切等號，悉是照明，如來至真，本願所致，而建立此，亦是仁者慧凈所致，復是一切諸菩薩等，不可思議法光聖旨，住明智地，多所度脫，攝取一切眾德之本，皆曉諸佛本所行成，愍念十方，解了善權，敷演道化，普弘法慧，周流十方；所講經誼，盡令堅住，其智慧明無能毀者，隨時建立僉使得安；游諸世間不著方俗，度世清凈，莊嚴善本，

【現代漢語翻譯】 現代漢語譯本 《漸備一切智德經》卷一 （又名《十住經》，又名《大慧光三昧經》） 西晉月支三藏竺法護譯 初發意悅豫住品第一 我聽聞是這樣的： 一時，佛在第六他化自在天（欲界六天之一，最高一層）的天王宮如意藏珠妙寶殿上，與無數大菩薩聚集在一起，他們各自從他方諸佛國土而來，普遍聚集在此，其中有金剛藏菩薩等。 當時，金剛藏菩薩承佛的威神力，以大慧光三昧（一種甚深的禪定）進入正定，剛入定后；這時十方諸佛剎土，每一方，如同十億佛剎充滿微塵那樣多的無數國土，諸如來顯現，身邊都有菩薩，他們的名字都叫金剛藏；十方都是這樣，都同一個名字。這時這些佛，都讚歎說：『善哉，善哉！你以這大慧光菩薩三昧，進入正定，在十方佛土，如同十億充滿微塵的諸如來等所建立的，一切相同的名號，都是照明，如來至真，本願所致，而建立此，也是仁者慧凈所致，又是一切諸菩薩等，不可思議法光聖旨，安住于明智之地，多所度脫，攝取一切功德的根本，都明白諸佛本來的修行成就，憐憫十方，瞭解善巧方便，敷演道法教化，普遍弘揚法慧，周流十方；所講的經義，都令其堅固安住，他們的智慧光明沒有能毀壞的，隨時建立使眾生安穩；遊歷世間不執著于地域風俗，度化世間清凈，莊嚴善的根本。』

【English Translation】 English version The Sutra of Gradually Achieving All Wisdom and Virtue, Volume 1 (Also known as the Ten Dwellings Sutra, also known as the Great Wisdom Light Samadhi Sutra) Translated by the Tripiṭaka master Zhu Fahu of the Western Jin Dynasty from Yuezhi Chapter 1: The Joyful Dwelling of Initial Aspiration Thus have I heard: At one time, the Buddha was in the Palace of the Heavenly King, the Wondrous Jewel Hall of the Wish-Fulfilling Treasury, in the sixth Heaven of Paranirmitavasavartin (the highest of the six heavens of the desire realm), together with an immeasurable assembly of great Bodhisattvas, who had each come from various Buddha lands in other directions, universally gathered here, including the Bodhisattva Vajragarbha and others. At that time, the Bodhisattva Vajragarbha, relying on the Buddha's majestic spiritual power, entered into the correct samadhi of the Great Wisdom Light Samadhi. Immediately after entering samadhi; at that moment, in the Buddha lands of the ten directions, in each direction, like countless lands as numerous as the dust particles filling ten billion Buddha lands, the Tathagatas appeared, each with a Bodhisattva by their side, whose names were all Vajragarbha; it was the same in all ten directions, all with the same name. At this time, these Buddhas all praised, saying: 'Excellent, excellent! You have entered into the correct samadhi with this Great Wisdom Light Bodhisattva Samadhi, in the Buddha lands of the ten directions, established by Tathagatas as numerous as the dust particles filling ten billion lands, all with the same names, all illuminating, caused by the Tathagata's ultimate truth and original vows, and established this, also caused by the pure wisdom of the benevolent one, and also by the inconceivable Dharma light and holy will of all Bodhisattvas, dwelling in the place of clear wisdom, liberating many, gathering the roots of all virtues, all understanding the original practices and achievements of the Buddhas, having compassion for the ten directions, understanding skillful means, expounding the Dharma teachings, universally propagating the wisdom of the Dharma, flowing throughout the ten directions; the meanings of the sutras they preach, all making them firmly established, their wisdom and light cannot be destroyed, establishing at any time to make all beings peaceful; traveling through the world without attachment to local customs, liberating the world with purity, adorning the roots of goodness.'

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入不可議慧之境界，通一切智，高遠聖道，乃能招致諸菩薩等，十住行無。如開士眾所當建立，有所宣佈，往返周旋，執無漏法，光明咸照，而善思惟，撰于離心，曉了隨時。大慧光明，其未善度，至聖道門，使得度脫而無所著。住于內行，專精奉修無上大乘，其辯才慧不可稱載，威曜普照消除闇冥，已超眾行班宣無極，住在佛地逮菩薩意，愍念眾生未曾忘舍，游入一切諸佛至真善權方便，決眾結網。承佛聖旨，自恣講說，演此法門靡不解了，如來在世，故為建立，亦是卿本善愿所致。清凈行業，而諦莊嚴一切法界，又救眾生之所惑亂，以致法身至聖慧體，具足諸佛本所志願，其身所行，皆越世俗，普過世間無益之業，嚴飾清凈，度世之法。諸佛世尊，為金剛藏菩薩大士，無所吝惜，各現己身，宣佈無限辯才之義，分別決解甚清凈慧，懷抱不忘，建立顯示，隨時便宜，暢眾疑心，普入一切諸佛所念，諸等正覺十力所由，如來所致四無所畏，而不怯弱，宣佈至教，一切智業，諸分別辯，超越得入體解道法，入諸如來身、口、心行。所以者何？皆由此定，成就所致，亦由本願，行通巍巍，其心清凈，而無玷汙。內性明瞭，常懷清凈，威耀弘照，入于慧場。諸所行業，靡不備焉，斯所造立，而悉具足，其道器意，不可限量，

信志清凈，巍巍普達，逮總持門，無所破壞，常以法界慧門之印，善印一切。」是諸佛世尊，各自顯現，各申右臂，皆共手摩金剛藏菩薩頭首。

時金剛藏為諸世尊，所見摩頭，道德巍巍遂得成就，威耀光光如佛無異。爾時尋即從三昧起，請諸菩薩而解言曰：「諸最勝子！吾已明達諸菩薩愿，破壞疑網，則無所壞，世無所生亦無罪釁，法界弘廣亦無遠近，其所游居譬如虛空，以是救濟，擁護十方一切眾生。所以然者，族姓子知，過去菩薩，往古諸佛，由此慧地而得過度，當來現在亦復如是。諸佛子知，我向者云，菩薩之地，為何謂也。諸菩薩學有十道地，因得成就無上正覺，去來今佛之所講說：初菩薩住名曰悅豫，第二菩薩住名曰離垢，第三菩薩住名曰興光，第四菩薩住名曰暉曜，第五菩薩住名曰難勝，第六菩薩住名曰目見，第七菩薩住名曰玄妙，第八菩薩住名曰不動，第九菩薩住名曰善哉意，第十菩薩住名曰法雨，是諸菩薩十住道地也。我觀十方去來今佛，諸如來至真，無不講此十住之業。所以者何？諸佛子等，是十住者，令諸菩薩，現在親近清凈道無為諸法門，名顯遠照於十方無數佛土，三界眾生咸蒙得濟，照天下如日明，療眾病如醫王，度眾人如船師，曜十方如月盛，活一切猶如地，安眾生如時雨，含道

【現代漢語翻譯】 現代漢語譯本：'信念堅定清凈，威德高廣普遍，達到總持法門（能夠記住並理解一切佛法教義的法門），沒有任何障礙，常以法界智慧之印（代表宇宙真理的智慧），善巧地印證一切。'這時，諸佛世尊各自顯現，伸出右臂，一同用手摩金剛藏菩薩（一位重要的菩薩）的頭頂。 當金剛藏菩薩被諸佛世尊摩頂時，他的道德威望更加崇高，威光閃耀，如同佛陀一般。那時，他立刻從禪定中起身，向諸菩薩解釋說：'各位最殊勝的菩薩！我已經明瞭諸菩薩的願望，破除了疑惑的網羅，因此沒有任何障礙，世間沒有產生，也沒有罪過，法界廣大無邊，沒有遠近之分，其所居之處如同虛空，以此來救濟和保護十方一切眾生。之所以如此，各位菩薩應當知道，過去的菩薩和往昔的諸佛，都是通過這智慧之地而得以度脫，未來和現在的菩薩和佛陀也是如此。各位佛子應當知道，我剛才所說的菩薩之地，指的是什麼呢？菩薩的修行有十個階段，通過這些階段可以成就無上正覺（最高的覺悟），過去、現在和未來的佛陀都這樣講說：第一菩薩的住處叫做悅豫（歡喜），第二菩薩的住處叫做離垢（清凈），第三菩薩的住處叫做興光（發光），第四菩薩的住處叫做暉曜（光輝），第五菩薩的住處叫做難勝（難以戰勝），第六菩薩的住處叫做目見（親眼所見），第七菩薩的住處叫做玄妙（深奧微妙），第八菩薩的住處叫做不動（堅定不移），第九菩薩的住處叫做善哉意（善意），第十菩薩的住處叫做法雨（佛法甘露），這些就是菩薩修行的十個階段。我觀察十方過去、現在和未來的佛陀，所有如來至真（達到真理的佛陀），無不講說這十個階段的修行。為什麼呢？各位佛子，這十個階段，能使菩薩們現在親近清凈無為的佛法，名聲遠播到十方無數的佛土，三界眾生都蒙受救濟，照耀天下如同太陽的光明，治療眾生的疾病如同醫王，度脫眾人如同船師，光耀十方如同滿月，滋養一切如同大地，安穩眾生如同及時的雨水，包含著佛法真理。'

【English Translation】 English version: 'Faith is pure and clear, majestic and universally pervasive, reaching the gate of total retention (the ability to remember and understand all Buddhist teachings), without any obstruction, constantly using the seal of the wisdom of the Dharma realm (wisdom representing the truth of the universe), skillfully sealing everything.' At this time, all the World Honored Ones manifested themselves, each extending their right arm, and together they touched the head of Vajragarbha Bodhisattva (an important Bodhisattva). When Vajragarbha Bodhisattva was touched on the head by all the World Honored Ones, his moral virtue became even more sublime, his majestic light shone brightly, like a Buddha. Then, he immediately arose from samadhi (meditative state) and explained to the Bodhisattvas: 'All you most excellent Bodhisattvas! I have understood the vows of all Bodhisattvas, broken the net of doubts, therefore there is no obstruction, there is no arising in the world, nor any fault, the Dharma realm is vast and boundless, without near or far, its dwelling place is like empty space, using this to save and protect all sentient beings in the ten directions. The reason for this is, you Bodhisattvas should know, past Bodhisattvas and Buddhas of the past, all attained liberation through this land of wisdom, and future and present Bodhisattvas and Buddhas are also like this. You Buddha children should know, what I just said about the land of Bodhisattvas, what does it refer to? The practice of Bodhisattvas has ten stages, through these stages one can achieve Anuttara-samyak-sambodhi (supreme enlightenment), past, present, and future Buddhas all speak of it like this: the first dwelling place of a Bodhisattva is called Joyful, the second dwelling place of a Bodhisattva is called Immaculate, the third dwelling place of a Bodhisattva is called Radiating Light, the fourth dwelling place of a Bodhisattva is called Shining, the fifth dwelling place of a Bodhisattva is called Difficult to Conquer, the sixth dwelling place of a Bodhisattva is called Seeing with One's Own Eyes, the seventh dwelling place of a Bodhisattva is called Profound and Subtle, the eighth dwelling place of a Bodhisattva is called Immovable, the ninth dwelling place of a Bodhisattva is called Good Intention, the tenth dwelling place of a Bodhisattva is called Dharma Rain, these are the ten stages of Bodhisattva practice. I observe the Buddhas of the past, present, and future in the ten directions, all Tathagatas (Buddhas who have attained truth), without exception, speak of the practice of these ten stages. Why is this? You Buddha children, these ten stages enable Bodhisattvas to now be close to the pure and non-active Dharma, their names are spread far and wide to countless Buddha lands in the ten directions, all sentient beings in the three realms receive salvation, illuminating the world like the light of the sun, healing the diseases of sentient beings like a king of medicine, liberating people like a boatman, shining in the ten directions like a full moon, nourishing everything like the earth, stabilizing sentient beings like timely rain, containing the truth of the Dharma.'

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法如虛空，正堅住如須彌，宣佈此教，則得堅立在十道地，又解此地不可思議諸菩薩住，僉入聖慧。」時金剛藏菩薩，粗舉其要，嘆此菩薩十住地業，尋即默然，不復重解。

於是大眾，咸懷饑虛，聞此菩薩十住道名，欲令分別重敷演義，聞者僉解，心懷入道，離諸顛倒，各心念言：「金剛藏菩薩今何以故，粗舉其要，宣於十住菩薩之業，稱歎其號而更默然，不復重散解了本末？」

時彼會中有一菩薩，名月解脫，亦來俱會。時月解脫菩薩大士，知彼眾會開士所念，以偈嘆頌，問金剛藏此義所歸：

「凈念以何故，　　懷慧稱功勛； 　明智宣十住，　　不重解所入？ 　諸菩薩勇猛，　　心各抱猶豫； 　云何說義名，　　不聞道地處？ 　咸欲悉共聞，　　最勝子無畏； 　決義入平等，　　所行住道地。 　眾會僉悅豫，　　清凈除諛諂； 　堅住解明地，　　功勛慧平均。 　一切立恭敬，　　展轉相承望； 　求微妙無瑕，　　志無上甘露。 　因聞金剛藏，　　無畏大智慧； 　常歡悅來眾，　　仁宜與佛談。 　未曾最難及，　　顯菩薩所行； 　分別如道地，　　所由最上勝。 　棄想微難見，　　常住遠離心； 　柔仁行成慧，　　面聞所歸趣。 　所止如金剛，　　第一解佛慧；

【現代漢語翻譯】 現代漢語譯本：佛法就像虛空一樣，真正堅固的住處就像須彌山（Mount Sumeru）一樣。宣講這個教義，就能穩固地立於十地（ten stages of a Bodhisattva's path）。並且理解這十地是不可思議的，是諸菩薩所住之處，都能進入聖慧（holy wisdom）。」當時，金剛藏菩薩（Vajragarbha Bodhisattva）粗略地提起了要點，讚歎了菩薩十住地的功業，隨即就沉默了，不再進一步解釋。 於是，大眾都感到飢渴，聽聞了菩薩十住地的名稱，想要他詳細地分別闡述其含義，讓聽聞者都能理解，心中懷著入道的願望，遠離各種顛倒的見解。他們各自心中想著：『金剛藏菩薩現在為什麼只是粗略地提起了要點，宣說了十住菩薩的功業，稱讚了他們的名號就沉默了，不再詳細地解釋其本末呢？』 當時，在會眾中有一位菩薩，名叫月解脫（Chandra-vimoksha），也來參加了法會。月解脫菩薩大士知道在場的開悟者們心中所想，就用偈頌讚嘆，向金剛藏菩薩詢問這個道理的歸宿： 『以清凈的念頭，為何要讚歎功勛？以明智宣說十住地，為何不進一步解釋所入之處？諸位菩薩勇猛精進，心中各自懷有疑惑。為何只說義理的名稱，而不說修道所處的境界？大家都想共同聽聞，最殊勝的無畏者啊！決斷義理，進入平等，所修行的住處和道地。會眾都感到喜悅，清凈而沒有虛偽諂媚。堅定地安住于理解明智的境界，功勛和智慧都達到平衡。一切都恭敬地站立，互相期待著。尋求微妙無瑕的教法，志向無上的甘露。因為聽聞金剛藏菩薩，無畏的大智慧，常常歡喜而來的大眾，仁者應該與佛陀談論。未曾有過的最難理解的，顯現菩薩所修行的，分別闡述如道地，所由來的最上殊勝之處。捨棄妄想，微細難以察覺，常住遠離妄心的境界。以柔和仁慈的修行成就智慧，當面聽聞所歸宿的意義。所安住的境界如金剛一般，第一是理解佛陀的智慧；』

【English Translation】 English version: The Dharma is like empty space, and the truly firm dwelling is like Mount Sumeru. By proclaiming this teaching, one can firmly establish oneself in the ten stages (ten bhumis) of a Bodhisattva's path. Furthermore, understand that these ten stages are inconceivable, the dwelling place of all Bodhisattvas, and that they all enter into holy wisdom.』 At that time, Vajragarbha Bodhisattva briefly mentioned the key points, praised the merits of the Bodhisattvas' ten dwelling places, and then became silent, not explaining further. Thereupon, the assembly all felt a sense of hunger and thirst. Having heard the names of the Bodhisattvas' ten dwelling places, they wished for a detailed explanation of their meanings, so that all who heard could understand, harbor the desire to enter the path, and be free from all inverted views. Each of them thought in their hearts: 『Why did Vajragarbha Bodhisattva only briefly mention the key points, proclaim the merits of the Bodhisattvas' ten dwelling places, praise their names, and then become silent, not explaining their origins and ends in detail?』 At that time, among the assembly, there was a Bodhisattva named Chandra-vimoksha, who had also come to the gathering. The Bodhisattva Mahasattva Chandra-vimoksha, knowing the thoughts of the enlightened ones present, praised them with verses and asked Vajragarbha Bodhisattva about the ultimate meaning of this teaching: 『With pure thoughts, why praise merits? With wisdom, proclaim the ten dwelling places, why not further explain where one enters? All the Bodhisattvas are courageous and diligent, each harboring doubts in their hearts. Why only speak of the names of the teachings, and not speak of the realms where one practices the path? Everyone wishes to hear together, O most excellent fearless one! Resolve the meaning, enter into equality, the dwelling places and stages where one practices. The assembly is all joyful, pure and without flattery. Firmly dwell in the realm of understanding wisdom, where merits and wisdom are balanced. All stand respectfully, looking forward to each other. Seeking the subtle and flawless teachings, aspiring to the supreme nectar. Because of hearing Vajragarbha Bodhisattva, the fearless great wisdom, the assembly that has come with joy, the benevolent one should discuss with the Buddha. The most difficult to understand, which has never been before, reveal the practices of the Bodhisattvas, explain in detail the path-like stages, the most supreme and excellent origins. Abandoning delusions, subtle and difficult to perceive, constantly dwelling in the realm of being free from the deluded mind. With gentle and benevolent practice, achieve wisdom, and hear directly the meaning of where one is going. The realm where one dwells is like a diamond, the first is understanding the wisdom of the Buddha;』

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立心舍吾我，　　乃聞此上智。 　如來盡虛無，　　離欲亦如空； 　慧如地無漏，　　興別最難見。 　道無念如此，　　信者甚難值； 　佛慧不可議，　　故默不重說。」

月解脫菩薩，謂金剛藏：「佛子當察！諸來會者，性行淳淑，清凈離穢，其志仁和，悉諸菩薩，斯行真正，積功累德，每生自克，六度無極，以自莊嚴，四等四恩，習權方便，功勛遠著，名德無量。大慈大哀，欲興道化，分流法教，救濟三界諸危厄眾，消眾冥如日明，生道品如良田，成正覺如虛空，長弘教如流水，除狐疑如日光，療三毒如醫王，度生死譬船師。是故佛子！仁者善哉，宜當班宣現在學行，令此道地緣修所歸，使諸會者各得開解，如冥睹明，應病授藥，使無餘疑。」

時月解脫菩薩大士，欲令此義重散本末，顯示歸趣，為金剛藏說此頌曰：

「茂盛愿講說，　　殊特最上法； 　人中上所行，　　諸菩薩之業。 　敷演說其教，　　所住之道地； 　聖慧甚清凈，　　巍巍仁和業。 　諸會者清凈，　　不可計第一； 　堅住在正路，　　志性懷篤信。 　善累功積德，　　奉無數億佛； 　各欲得決解，　　尋現逮十住。」

金剛藏菩薩，報月解脫：「佛子察之！今此眾會，四面雲集，云何見之？

【現代漢語翻譯】 現代漢語譯本 放下自我執著，才能聽聞這至上的智慧。 如來（Tathagata，佛的稱號）的境界如同虛空般空無，遠離慾望也如同虛空一般； 智慧如同大地般沒有漏洞，興起分別心是最難見到的。 真理之道是無念的，如此甚深，相信的人非常難遇到； 佛的智慧不可思議，所以保持沉默不再重複講述。

月解脫菩薩（Candra-vimoksha Bodhisattva）對金剛藏菩薩（Vajragarbha Bodhisattva）說：『佛子應當觀察！這些來集會的人，秉性純良，清凈沒有污穢，他們的志向仁慈平和，都是諸位菩薩，他們的行為真實不虛，積累功德，每時每刻自我約束，以六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）的無上境界來莊嚴自己，以四等心（慈、悲、喜、舍）和四恩（父母恩、眾生恩、國土恩、三寶恩）來修習權巧方便，功勛遠播，名聲和德行無量。他們大慈大悲，想要興盛佛法教化，分流佛法教義，救濟三界（欲界、色界、無色界）中處於危難困厄的眾生，消除眾生的愚昧如同太陽照亮黑暗，使道品（菩提道品，修行的階梯）生長如同良田，成就正覺如同虛空般廣大，弘揚佛法如同流水般長流不息，消除疑惑如同陽光碟機散黑暗，治療三毒（貪、嗔、癡）如同醫王，度脫生死輪迴如同船師。因此，佛子！仁者真是太好了，應當依次宣講現在所修行的法門，使這修行之道有所歸宿，讓所有集會的人都能得到開悟，如同在黑暗中見到光明，如同對癥下藥，使他們不再有任何疑惑。』

當時，月解脫菩薩大士，爲了使這個道理重新散佈本末，顯示歸宿，為金剛藏菩薩說了這首偈頌：

『希望您能宣講，這殊勝最上的佛法； 這是人中最上者所修行的，諸位菩薩的行業。 詳細闡述佛陀的教義，所安住的修行境界； 聖者的智慧非常清凈，是偉大仁慈平和的事業。 這些集會的人清凈無染，數量之多不可計數； 他們堅定地安住在正道上，志向和秉性都懷有堅定的信心。 他們善於積累功德，供奉過無數億佛； 都想要得到決斷和理解，尋求當下證得十住（菩薩修行十個階段）。』

金剛藏菩薩回答月解脫菩薩說：『佛子請觀察！現在這些集會的人，從四面八方雲集而來，如何才能看到他們呢？』

【English Translation】 English version By abandoning the ego and self, one can hear this supreme wisdom. The Tathagata's (Buddha's title) realm is like emptiness, and detachment from desire is also like emptiness; Wisdom is like the earth, without leaks, and the arising of discrimination is the most difficult to see. The path of truth is without thought, so profound, and those who believe are very rare to encounter; The Buddha's wisdom is inconceivable, therefore, he remains silent and does not repeat it.

Candra-vimoksha Bodhisattva said to Vajragarbha Bodhisattva: 'Buddha's son, you should observe! These who have come to assemble, their nature is pure and virtuous, clean and without defilement, their aspirations are benevolent and peaceful, they are all Bodhisattvas, their actions are true and not false, they accumulate merit, they restrain themselves at all times, they adorn themselves with the supreme state of the six perfections (paramita, giving, morality, patience, diligence, meditation, wisdom), they practice skillful means with the four immeasurables (loving-kindness, compassion, joy, equanimity) and the four debts of gratitude (to parents, to sentient beings, to the country, to the Three Jewels), their merits are far-reaching, and their fame and virtue are immeasurable. They are greatly compassionate and wish to promote the Dharma teachings, to spread the Dharma doctrines, to save sentient beings in the three realms (desire realm, form realm, formless realm) who are in danger and distress, to dispel the ignorance of sentient beings like the sun illuminating the darkness, to make the qualities of the path (the steps of practice) grow like fertile land, to achieve enlightenment as vast as the sky, to propagate the Dharma like a flowing stream, to dispel doubts like sunlight dispelling darkness, to cure the three poisons (greed, hatred, ignorance) like a king of medicine, and to ferry across the cycle of birth and death like a boatman. Therefore, Buddha's son! The benevolent ones are truly excellent, you should proclaim in order the practices that are being cultivated now, so that this path of practice has a destination, and that all those assembled can attain enlightenment, like seeing light in the darkness, like giving medicine according to the illness, so that they have no remaining doubts.'

At that time, the great Bodhisattva Candra-vimoksha, in order to spread the meaning of this teaching again, showing its origin and destination, spoke this verse to Vajragarbha Bodhisattva:

'May you expound, this supreme and most excellent Dharma; This is what the most excellent among people practice, the deeds of the Bodhisattvas. Elaborate on the Buddha's teachings, the realm of practice where one dwells; The wisdom of the saints is very pure, it is a great, benevolent, and peaceful undertaking. Those who have assembled are pure and undefiled, their number is countless; They are firmly established on the right path, their aspirations and nature are filled with steadfast faith. They are skilled in accumulating merit, having served countless billions of Buddhas; They all wish to obtain resolution and understanding, seeking to attain the ten abodes (ten stages of Bodhisattva practice) in the present moment.'

Vajragarbha Bodhisattva replied to Candra-vimoksha Bodhisattva: 'Buddha's son, please observe! Now these who have assembled, have gathered from all directions, how can we see them?'

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所念應宜，柔弱仁和，清凈無瑕，豈離狐疑無猶豫乎？於斯法要，寧有高行，不依他人，無戴仰耶？不從他教，進退不安，懷抱久病，不可療治，堅住羅網，未出深塹，六十二疑，四倒五蓋，火林蛇室，十二牽連，十重之閣，三坑三戶，三流之逸游在曠野，未向佛門，設聞此法，躊躇不進。或復有人，若聞於此不可思議，如是道住，各懷異心，聞之狐疑不肯篤信，由此惑亂，長夜不安，永失利義，舍根取枝。吾故曏者默然不言，慈愍此等，無辭為住樂無所樂。」又說偈言：

「豈見於眾會，　　智慧凈無垢； 　善敷演聖道，　　諸根通深妙。 　而無所戴仰，　　無動等如山； 　志性無瞋恨，　　思平如水正。 　習修何所行，　　其慧無等倫； 　住在樂所識，　　為求義慧信。 　適聞恐猶豫，　　便墮于惡趣； 　以故愍念此，　　不說慧住地。」

月解脫菩薩，復謂金剛藏：「仁者顧意，承佛威神，宣如來旨，感動十方，反偽向真，消諸垢塵，盪滌結滯，裂三界網，通無極慧，唯敷演之，如是比像不可思議，善當將養，寬弘之士，必當信樂無猶豫者。所以者何？佛子當知！若講此教，將致道法，一切菩薩，皆念諸佛，識達經義，擁護奉此行慧道地，靡不蒙賴鹹得安隱。所以者何？斯之所行，必歸

【現代漢語翻譯】 現代漢語譯本 所念所行應當柔和仁慈，清凈無瑕，難道能沒有疑惑和猶豫嗎？對於這重要的佛法，難道會有高深的修行，不依賴他人，不敬仰他人嗎？不聽從其他教誨，進退不安，懷抱久病，無法醫治，堅守在羅網中，沒有脫離深淵，被六十二種邪見、四種顛倒、五種障礙所困擾，如同身處火林蛇室，被十二因緣所牽連，困於十重樓閣，陷於三坑三戶，像三流浪子在曠野遊蕩，沒有走向佛門，即使聽聞此法，也會猶豫不前。或者還有人，如果聽到這不可思議的道理，像這樣安住于道，卻各自懷有不同的想法，聽了之後疑惑不肯真心相信，因此迷惑混亂，長夜不安，永遠失去利益和正義，捨棄根本而追求枝末。我因此先前保持沉默不說話，是慈悲憐憫這些人，因為他們沒有理由安住于無所樂的境界。又說偈語道： 『難道在眾人集會中，能見到智慧清凈無垢的人嗎？ 善於闡述聖道，諸根通達深奧微妙。 而沒有所敬仰的，不動搖如同山嶽； 心志本性沒有嗔恨，思想平靜如水般公正。 修習什麼行為，他的智慧無與倫比； 安住在快樂所認識的境界，爲了追求義理、智慧和信心。 剛聽到就恐怕會猶豫，便會墮入惡道； 因此憐憫這些人，不說智慧安住的境界。』 月解脫菩薩（Chandra-vimoksha Bodhisattva）又對金剛藏菩薩（Vajragarbha Bodhisattva）說：『仁者請注意，承蒙佛陀的威神之力，宣揚如來的旨意，感動十方世界，使人反偽歸真，消除各種污垢塵埃，滌盪結縛滯礙，破裂三界之網，通達無極智慧，只是闡述這些道理，像這樣不可思議，應當好好修養，寬宏大量的人，必定會信樂而沒有猶豫。這是為什麼呢？佛子應當知道！如果講說此教，將能達到道法，一切菩薩，都會憶念諸佛，認識通達經義，擁護奉行這智慧之道，沒有不蒙受恩惠而得到安穩的。這是為什麼呢？因為這種修行，必定歸於'

【English Translation】 English version What is thought and done should be gentle, kind, pure, and without blemish. Can it be without doubt and hesitation? Regarding this essential Dharma, can there be profound practice without relying on others, without looking up to others? Not following other teachings, feeling uneasy in advancing or retreating, harboring a long-term illness that cannot be cured, firmly dwelling in a net, not escaping from a deep pit, troubled by sixty-two wrong views, four inversions, and five hindrances, like being in a forest of fire and a chamber of snakes, entangled by the twelve links of dependent origination, trapped in a ten-storied pavilion, fallen into three pits and three doors, like three wandering sons roaming in the wilderness, not having turned towards the Buddha's gate. Even if they hear this Dharma, they will hesitate and not advance. Or there are others who, if they hear this inconceivable truth, dwelling in the Way like this, yet each harbors different thoughts. Upon hearing it, they doubt and are unwilling to truly believe, thus becoming confused and disturbed, feeling uneasy through the long night, forever losing benefit and righteousness, abandoning the root and pursuing the branches. Therefore, I was silent and did not speak before, out of compassion for these people, because they have no reason to dwell in a state of no-joy. And he spoke in verse: 'Can one see in the assembly, wisdom that is pure and without defilement? Skillfully expounding the holy path, the faculties penetrating the profound and subtle. Yet without anything to look up to, unmoving like a mountain; The will and nature without anger, thoughts as calm and just as water. Practicing what kind of conduct, his wisdom is unparalleled; Dwelling in the realm known as joy, seeking righteousness, wisdom, and faith. Upon hearing, they fear and hesitate, and then fall into evil realms; Therefore, out of compassion for these, I do not speak of the dwelling place of wisdom.' Chandra-vimoksha Bodhisattva again said to Vajragarbha Bodhisattva: 'Noble one, please pay attention. By the majestic power of the Buddha, proclaiming the Tathagata's (Tathagata: 'Thus Gone One', an epithet of the Buddha) will, moving the ten directions, turning falsehood towards truth, eliminating all defilements and dust, cleansing the bonds and hindrances, breaking the net of the three realms, penetrating boundless wisdom, just expounding these principles, like this inconceivable, one should cultivate well. Those with a broad mind will surely believe and have no hesitation. Why is this so? Disciples of the Buddha should know! If this teaching is spoken, it will lead to the Dharma, all Bodhisattvas (Bodhisattva: an enlightened being who postpones their own nirvana to help others) will remember the Buddhas, understand the meaning of the scriptures, uphold and practice this path of wisdom, and all will receive grace and attain peace. Why is this so? Because this practice will surely lead to'

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平等，諸佛道法，猶如佛子，一切書䟽唯說文字，此悉由意心為源首，從志因緣而有所倚，書本無文，所演文字，心之源空，宣之虛無。如是佛子，一切佛法，住為源首，因行而成，依于道地，至自然慧。是故唯說，顧愍一切，如來、至真、等正覺道力助卿，建立分別如此文字，令其坦然，將護正法，因得久存，使無餘結。」又說偈言：

「善哉演清凈，　　解入一切智； 　普游諸道要，　　至覺成聖慧。 　諸在十方佛，　　安住最道勝； 　慧室至境界，　　皆共愍念之。 　立此親近慧，　　行是究竟跡； 　諸佛無比法，　　悉由無量業。 　猶書意合集，　　因心事為首； 　此住意如是，　　解暢至佛道。」

於是一切菩薩，各各發心，咸共勸助，欲令宣揚仁本興意，誓為一切，勤勞積功，累無量德；猶如虛空，欲濟危厄，不難劫數，周遊生死，心常慺慺，欲濟一切心無所著；行如蓮華在泥塗中，三界之苦不以為拘，唯懷愍傷，拔惱根株，三世之樹永令無餘。時諸菩薩，同時舉聲，勸嘆金剛藏菩薩，而說頌曰：

「最勝殊特志覺遠，　　辯才無量心念具； 　宣傳柔軟至佛教，　　第一至真甚微妙。 　其意堅固行清凈，　　不捨功勛十種力； 　以分別辯故造行，　　唯愿當演上道法。

【現代漢語翻譯】 現代漢語譯本：平等，諸佛的道法，就像佛的弟子一樣，所有的經書都只是闡述文字，這些都源於意念和心識，依賴於意志和因緣而存在。書本本身沒有文字，所闡述的文字，其根源是空虛的，宣講的也是虛無的。因此，佛的弟子們，一切佛法，都以住心為根本，通過修行而成就，依據道地，達到自然的智慧。所以說，要關懷憐憫一切眾生，如來、至真、等正覺（如來的三種稱號）的道力會幫助你們，建立並分辨這些文字，使其明瞭，護持正法，使其長久存在，不留任何障礙。又說偈語： 『善哉，能闡述清凈的教義，理解並進入一切智慧；普遍遊歷各種道法要義，達到覺悟，成就聖者的智慧。十方諸佛，安住在最殊勝的道法中；智慧的居所達到極高的境界，都共同憐憫眾生。建立這種親近智慧的修行，實踐這究竟的道路；諸佛無與倫比的法，都源於無量的功業。就像書寫文字需要意念的結合，以心識為根本；這種住心的方式就是這樣，理解通暢，直至佛道。』 這時，所有的菩薩，各自發心，共同勸勉幫助，想要宣揚仁慈的根本和意念的興起，發誓爲了所有眾生，勤勞積累功德，積累無量的德行；就像虛空一樣，想要救濟危難，不畏懼漫長的劫數，周遊生死，心中常常充滿慈悲，想要救濟一切眾生而不執著；行為就像蓮花在泥土中一樣，不被三界的痛苦所束縛，只懷著憐憫和傷感，拔除煩惱的根源，使三世的煩惱之樹永遠不再存在。這時，諸位菩薩同時發出聲音，勸嘆金剛藏菩薩（菩薩名），並說頌詞： 『最殊勝的志向，覺悟深遠，辯才無量，心念具足；宣揚柔和的佛陀教誨，第一至真，極其微妙。其意念堅固，行為清凈，不捨棄功勛和十種力量；以分別的辯才來造就行動，只願您能闡述至上的道法。』

【English Translation】 English version: Equality, the Dharma of all Buddhas, is like the Buddha's disciples; all scriptures only explain words, and these all originate from intention and mind, relying on will and conditions. Books themselves have no words; the words that are explained, their source is empty, and what is proclaimed is also void. Therefore, disciples of the Buddha, all Buddhist teachings, take dwelling in the mind as their foundation, are accomplished through practice, and, relying on the path, reach natural wisdom. Therefore, it is said, to care for and have compassion for all beings, the power of the Tathagata (another name for Buddha), the Truly Realized One, the Perfectly Enlightened One, will help you, establish and distinguish these words, making them clear, protecting the true Dharma, so that it may exist for a long time, leaving no obstacles. And a verse is spoken: 'Excellent, to expound the pure teachings, to understand and enter all wisdom; to universally travel the essential points of all paths, to reach enlightenment, and achieve the wisdom of a sage. The Buddhas in the ten directions, dwelling in the most supreme Dharma; the abode of wisdom reaches the highest realm, all together have compassion for beings. Establish this practice of approaching wisdom, practice this ultimate path; the incomparable Dharma of all Buddhas, all originate from immeasurable deeds. Just as writing words requires the combination of intention, with the mind as the foundation; this way of dwelling in the mind is like this, understanding is clear, until the path of Buddhahood.' At this time, all the Bodhisattvas, each with their own aspiration, together encouraged and helped, wanting to proclaim the root of benevolence and the arising of intention, vowing for all beings, to diligently accumulate merit, accumulating immeasurable virtues; like the void, wanting to save from danger, not fearing long kalpas, traveling through birth and death, the heart always filled with compassion, wanting to save all beings without attachment; actions are like a lotus in the mud, not bound by the suffering of the three realms, only with compassion and sadness, uprooting the source of afflictions, so that the tree of afflictions of the three worlds will never exist again. At this time, all the Bodhisattvas simultaneously raised their voices, praising the Bodhisattva Vajragarbha (name of a Bodhisattva), and spoke a verse: 'The most supreme aspiration, enlightenment is profound, eloquence is immeasurable, and the mind is complete; proclaiming the gentle teachings of the Buddha, the first and truly real, extremely subtle. The intention is firm, the actions are pure, not abandoning merit and the ten powers; using the eloquence of discernment to create actions, we only wish that you will expound the supreme Dharma.'

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心之所念如明珠，　　意寂以見消塵欲； 　今此眾會離狐疑，　　咸皆愿樂仁所說。 　虛渴言教如望泉，　　饑服仁者病待醫； 　甘美之餅在目前，　　如是欣樂甘露味。 　故善垂念廣其志，　　宣殊勝住除垢塵； 　調寂正安不捨無，　　講眾祐行無患難。」

於是世尊有諸菩薩至聖光明，號曰力勢，佛從眉間，演此光耀，興無數明，普照十方一切佛土，消滅一切諸所惡趣，勤苦休息，不復考治，皆安隱，照斯如來，一切道場；十方佛國，建立法講，靡不周悉不可思議諸佛境界。其光則還，繞佛三匝，上住虛空，合成大光，光明煒煒，立交露帳。又有諸佛興出世間，自然威曜，從其眉間，演如是倫，諸菩薩等，力勢光明，現如此比，神足變化，照斯忍界，曜是能仁，眾會道場及金剛藏師子之座，乃住虛空，成光交露帳。是能仁佛，眉間毫跱，光明廣遠，照諸闇冥，十方佛界，眾會道場，莫不蒙明光，咸顯現在諸菩薩，大士屋宇，一切晃現。其於十方諸佛國土，現諸如來所可演出，眉間光耀，皆復照耀此忍世界，能仁眾會菩薩道場，周照師子高廣之座。在金剛藏菩薩身，現於大光，巍巍晃然，珠交露帳，各有坐佛，自從口出如是輩聲，而嘆頌曰：

「喻之無等倫，　　譬之如虛空； 　十力境界尊

【現代漢語翻譯】 現代漢語譯本 心中所想如同明珠般清澈，意念寂靜便能看清並消除塵世的慾望； 今天在座的各位都已不再有疑惑，都樂意聽聞仁者所說的教誨。 對佛法的渴求如同渴望甘泉，飢渴的人們需要仁者如同病人需要醫生； 甘美的餅就在眼前，如此欣喜地品嚐這甘露般的滋味。 所以要好好地思念，擴充套件自己的志向，宣揚殊勝的修行，去除污垢塵埃； 調伏寂靜，保持正定安穩，不執著于有無，講述眾生所行的善業，使其沒有患難。」

這時，世尊有諸位菩薩，他們具有至聖的光明，名為力勢（具有力量和威勢）。佛從眉間放出光芒，這光芒興起無數光明，普照十方一切佛土，消滅一切惡趣，使勤苦的眾生得以休息，不再受苦，都得到安穩，照耀著如來的一切道場；十方佛國，建立佛法講堂，無不周遍，不可思議的諸佛境界。那光芒返回，繞佛三匝，上升到虛空，合成巨大的光明，光明閃耀，形成交錯的露帳。又有諸佛興出於世間，自然具有威嚴光耀，從他們的眉間，放出同樣的光芒，諸菩薩等，力勢光明，顯現如此，以神通變化，照耀這個忍界（娑婆世界），照耀能仁（釋迦牟尼佛）的眾會道場以及金剛藏（菩薩名）的獅子座，然後停留在虛空，形成光明的交錯露帳。這位能仁佛，眉間毫毛放出的光明廣遠，照耀著黑暗，十方佛界，眾會道場，沒有不被光明照耀的，都顯現在諸菩薩、大士的屋宇中，一切都明亮閃耀。在十方諸佛國土，顯現諸如來所能演出的眉間光芒，都再次照耀這個忍世界，能仁的眾會菩薩道場，周遍照耀著獅子高廣的座位。在金剛藏菩薩身上，顯現出巨大的光明，巍峨閃耀，珠光交錯的露帳，每個露帳中都有佛坐著，從他們的口中發出這樣的聲音，讚歎道：

『譬喻來說，沒有可以與之相比的，如同虛空一般； 十力（如來十種力量）境界的尊者』

【English Translation】 English version The thoughts of the heart are like clear pearls, when the mind is still, one can see and eliminate worldly desires; Today, all those present have no more doubts, and are willing to listen to the teachings of the benevolent one. The thirst for Dharma is like longing for a spring, the hungry need the benevolent one like the sick need a doctor; The sweet cake is right before their eyes, they joyfully taste this nectar-like flavor. Therefore, one should contemplate well, expand one's aspirations, proclaim the supreme practice, and remove the dirt and dust; Subdue stillness, maintain proper stability and peace, not clinging to existence or non-existence, and speak of the good deeds of sentient beings, so that they have no suffering."

At this time, the World Honored One had Bodhisattvas who possessed the most sacred light, named Power and Might. The Buddha emitted light from between his eyebrows, and this light gave rise to countless lights, illuminating all Buddha lands in the ten directions, eliminating all evil realms, allowing diligent beings to rest, no longer suffering, and all were at peace, illuminating all the Bodhimandas of the Tathagata; in the Buddha lands of the ten directions, establishing Dharma halls, all-pervading, the inconceivable realms of the Buddhas. The light returned, circling the Buddha three times, rising into the void, merging into a great light, the light shining brightly, forming an interlaced canopy. There were also Buddhas arising in the world, naturally possessing majestic radiance, from between their eyebrows, emitting the same light, the Bodhisattvas, Power and Might, manifested in this way, with supernatural transformations, illuminating this Saha world, illuminating the assembly of the Benevolent One (Shakyamuni Buddha) and the lion seat of Vajragarbha (a Bodhisattva), then remaining in the void, forming a canopy of interlaced light. This Benevolent Buddha, the light emitted from the hair between his eyebrows was vast and far-reaching, illuminating the darkness, the Buddha realms of the ten directions, the assembly Bodhimandas, none were not illuminated by the light, all appeared in the dwellings of the Bodhisattvas and Mahasattvas, everything was bright and shining. In the Buddha lands of the ten directions, the light emitted from between the eyebrows of the Tathagatas, all again illuminated this Saha world, the assembly Bodhimanda of the Benevolent One, pervading the high and wide lion seat. On the body of Vajragarbha Bodhisattva, a great light appeared, majestic and shining, a canopy of interlaced pearls, in each canopy there was a Buddha sitting, from their mouths came such sounds, praising:

'In comparison, there is nothing that can be compared to it, like the void; The Venerable One of the realm of the Ten Powers (the ten powers of the Tathagata)'

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，　　功勛不可量。 　殊勝最上特，　　普世為無上； 　建立第一業，　　釋師子之法。 　講眾安住子，　　蒙導師恩慈； 　法王人中帝，　　演眉間光明。 　班宣佛道慧，　　入妙眾行無； 　賴十力垂顧，　　分別普化眾。 　安住已建立，　　斯聞能宣照； 　寶法為上尊，　　是寂其志性。 　一切住無穢，　　具足滿本願； 　因十力最勝，　　志求上尊路。 　海水尚可盡，　　一切數知限； 　若人慾度此，　　不可卒得聞。 　其能離志念，　　永除眾狐疑； 　一切未有愍，　　照以此經典。 　是故辯才尊，　　緣住慧徑路； 　所處奉斯行，　　游步依本業。 　至行入境界，　　普到佛聖智； 　愍一切眾生，　　佈散此法因。」

於是金剛藏菩薩，觀於十方，欲令眾會重懷悅豫，渴仰於法，興發大哀無極之慈，應時因是，嗟嘆此頌：

「大聖之道法，　　微妙甚深遠； 　無念以舍念，　　清澄永難了。 　聖明達玄微，　　智慧解所行； 　自然業寂安，　　柔仁無諍亂。 　自然空凈法，　　寂寞除苦患； 　游居至解脫，　　逮平等滅度。 　無限無極義，　　言辭近超度； 　以越於三世，　　行等猶虛空。 　諸眾祐所行，　　寂然甚淡泊； 　一切之行業

【現代漢語翻譯】 現代漢語譯本 功德不可估量。 殊勝無比，至高無上，普世無與倫比； 建立了第一等的功業，宣講釋迦牟尼（釋師子）的教法。 教導眾生安住于佛法，蒙受導師的恩慈； 如同法王、人中之帝，展現眉間的光明。 普遍宣揚佛陀的智慧，進入微妙的無為境界； 依靠佛陀的十力（十種力量）垂顧，分別教化普度眾生。 安住于已建立的教法，聽聞此法能照亮一切； 視珍貴的佛法為至尊，其志向是寂靜的本性。 一切安住于無垢染，具足圓滿的本願； 因佛陀的十力最為殊勝，立志追求至高無上的道路。 海水尚且可以窮盡，一切數量可以知曉限度； 如果有人想度過此岸，不可能輕易聽聞此法。 能夠遠離雜念，永遠消除各種疑惑； 憐憫一切尚未得度者，用這部經典來照亮他們。 因此，辯才無礙的尊者，依循智慧的道路安住； 所處之處都奉行此法，行住坐臥都依循本來的事業。 修行達到深遠的境界，普遍到達佛陀的聖智； 憐憫一切眾生，傳播此法的因緣。

於是，金剛藏菩薩（菩薩名），觀察十方，爲了讓大眾重新感到喜悅，渴望佛法，生起無盡的大悲心，應時因此，讚歎這首偈頌：

『大聖的道法，微妙而深遠； 以無念來捨棄念頭，清凈澄澈，永遠難以了知。 聖明之人通達玄妙的道理，以智慧理解所修行的法； 自然的業行寂靜安寧，柔和仁慈，沒有爭鬥和混亂。 自然的空性清凈之法，寂靜無為，消除苦難； 遊行居住直至解脫，達到平等寂滅的境界。 無限無極的意義，言辭難以表達，超越一切； 超越過去、現在、未來三世，修行如同虛空一般。 諸位菩薩所修行的，寂靜而淡泊； 一切的行業

【English Translation】 English version Merit and virtue are immeasurable. Supreme and most excellent, unparalleled in the world; Established the foremost deeds, expounding the Dharma of Shakyamuni (Shishi Zi). Instructing beings to abide in the Dharma, receiving the grace of the guide; Like a Dharma King, an emperor among men, displaying light from between the eyebrows. Universally proclaiming the wisdom of the Buddha, entering the subtle realm of non-action; Relying on the Buddha's ten powers (ten strengths), distinguishing and transforming all beings. Abiding in the established Dharma, hearing this Dharma can illuminate all; Regarding the precious Dharma as the most revered, its aspiration is the nature of tranquility. All abide in purity, fulfilling their original vows; Because the Buddha's ten powers are most supreme, aspiring to pursue the highest path. The ocean can still be exhausted, all numbers can be known to have limits; If one wishes to cross this shore, it is impossible to easily hear this Dharma. Able to abandon distractions, forever eliminating all doubts; Having compassion for all who have not yet been liberated, illuminating them with this scripture. Therefore, the venerable one with unobstructed eloquence, abides by the path of wisdom; Wherever they are, they practice this Dharma, in all actions they follow their original purpose. Cultivation reaches profound realms, universally attaining the sacred wisdom of the Buddha; Having compassion for all beings, spreading the causes and conditions of this Dharma.

Then, Vajragarbha Bodhisattva (name of a Bodhisattva), observing the ten directions, wishing to make the assembly joyful again, yearning for the Dharma, generating boundless great compassion, at that time, praised this verse:

'The Dharma of the Great Sage, is subtle and profound; Using non-thought to abandon thoughts, pure and clear, forever difficult to understand. The wise understand the profound principles, with wisdom understanding the practice; Natural actions are peaceful and tranquil, gentle and benevolent, without strife or chaos. The natural Dharma of emptiness and purity, tranquil and without action, eliminates suffering; Wandering and dwelling until liberation, attaining the realm of equal extinction. The meaning of infinite and boundless, words cannot express, transcending all; Transcending the three times of past, present, and future, practice is like the void. The practice of all Bodhisattvas, is tranquil and detached; All actions

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，　　徑路難逮解。 　此等行如地，　　志性亦若斯； 　甚難可講說，　　何能分別了。 　以去棄心意，　　永無心句跡； 　諸眾祐所行，　　智慧消言食。 　亦復無所行，　　無陰眾衰入； 　聖達依慧業，　　其心無想念。 　猶如有飛鳥，　　遊行在虛空； 　不可以言辭，　　何況欲睹見。 　安住自然慧，　　如是行道住； 　其心所行念，　　不可分別知。 　何所有入處，　　殊勝慧土地； 　愍傷常慈哀，　　志願普備悉。 　漸以具眾行，　　心亦無想念； 　猶如心本性，　　智慧以明瞭。 　如斯行之業，　　微妙甚難解； 　自己志性無，　　不可卒達知。 　何況能宣佈，　　安住之所念； 　一切共恭敬，　　明聽玄妙教。 　以入正真慧，　　如行道之住； 　若於億千劫，　　不可盡究竟。 　等俱咸悅豫，　　普共且專聽； 　至誠妙真義，　　無厭亦無異。 　不以為憒亂，　　猶如成大海； 　今當具敷演，　　諸眾祐道行。 　又當班宣說，　　殊特之法音； 　牽引眾譬喻，　　正真等文字。 　其所講分別，　　甚難可解散； 　安住行業事，　　如是不可量。 　今已得逮入，　　吾我之自然； 　咸樂如一渧，　　且聽所宣言。」

爾時金剛藏菩

【現代漢語翻譯】 現代漢語譯本 道路難以理解和把握。 這些修行如同大地一般，其意志和本性也像這樣； 非常難以講述，又如何能夠分別瞭解呢？ 因為已經捨棄了心意，永遠沒有心的痕跡； 諸佛所行的，是智慧消除了言語的束縛。 也無所行，沒有五陰（色、受、想、行、識）的衰敗和進入； 聖者依仗智慧修行，他們的心中沒有妄想。 就像飛鳥，在虛空中飛行； 無法用言辭表達，更何況想要親眼看見。 安住于自然的智慧，像這樣修行和安住； 他們心中所行的念頭，是無法分別知曉的。 什麼地方是他們進入之處，殊勝智慧的土地； 他們慈悲憐憫，志願普遍而完備。 逐漸地具足各種修行，心中也沒有妄想； 就像心的本性一樣，用智慧來明瞭。 像這樣的修行，微妙而難以理解； 自己本性的空無，是無法輕易通達和知曉的。 更何況能夠宣說，他們安住的念頭； 一切眾生都恭敬地，明瞭地聽聞這玄妙的教誨。 因為進入了真正的智慧，就像修行者安住于道； 即使經過億萬劫，也無法完全究竟。 大家一同歡喜，普遍地專心聽聞； 至誠的微妙真義，沒有厭倦也沒有差異。 不認為這是混亂，就像大海一樣； 現在應當詳細地闡述，諸佛的修行之道。 又應當依次宣說，殊勝特別的法音； 牽引各種譬喻，用真實平等的文字。 他們所講的分別，非常難以理解和消解； 安住于修行之事，是如此不可衡量。 現在已經得以進入，我們本來的自然； 都樂於像一滴水一樣，且聽我所要宣說的。」 那時，金剛藏菩薩（Vajragarbha Bodhisattva）

【English Translation】 English version The path is difficult to grasp and understand. These practices are like the earth, their will and nature are also like this; It is very difficult to explain, and how can one distinguish and understand it? Because they have abandoned their minds, there are no traces of the mind forever; What the Buddhas practice is wisdom that eliminates the fetters of words. They also have no practice, no decay and entry of the five skandhas (form, feeling, perception, mental formations, consciousness); Sages rely on wisdom to practice, and there are no delusions in their minds. It's like a bird, flying in the void; It cannot be expressed in words, let alone wanting to see it with one's own eyes. Abiding in natural wisdom, practicing and abiding like this; The thoughts they have in their minds are impossible to distinguish and know. Where is the place they enter, the land of supreme wisdom; They are compassionate and merciful, and their vows are universal and complete. Gradually they fulfill all kinds of practices, and there are no delusions in their minds; Just like the nature of the mind, they use wisdom to understand. Such practices are subtle and difficult to understand; The emptiness of one's own nature is not easy to reach and know. Let alone being able to proclaim, the thoughts they abide in; All beings respectfully and clearly listen to this profound teaching. Because they have entered true wisdom, like practitioners abiding in the path; Even after billions of kalpas, it cannot be completely exhausted. Everyone rejoices together, universally and attentively listening; The sincere and subtle true meaning, without weariness or difference. They do not think it is chaotic, like the ocean; Now we should elaborate in detail, the path of practice of the Buddhas. And we should also proclaim in order, the special and unique Dharma sound; Drawing on various metaphors, using true and equal words. What they explain is very difficult to understand and dissolve; Abiding in the affairs of practice, it is so immeasurable. Now we have been able to enter, our original nature; All are happy like a drop of water, and listen to what I am about to proclaim.」 At that time, Vajragarbha Bodhisattva

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薩大士，謂眾會者：「佛子且察！諸集眾生，積累德本所行真諦而無虛偽，所造行業甚善將護，諸佛興世常勤供養，極以合會諸清白法，恒以咨受善知識俱，以除憂戚志性寬弘，篤信微妙定意平等，面睹現在愍念慈哀，心常志慕諸佛聖慧。化諸眾生悉發道心，皆令至真好一切智，其十種力強而有勢，則得遊行大無所畏，其意坦然得佛正法，擁護救濟一切眾生，修大愍傷其哀清凈，十方無餘悉解一切，明智至門悉現目前，一切佛土無為清凈，一時覺了三世世事，轉大法輪療眾疾病。菩薩大士須臾發意，愍眾生行無極大哀以為元首，智慧明瞭甚為巍巍，常勤學受善權方便，意性和柔親近道法，如來十力不可限量，善思選擇計一切人力佛力最上，所宣法門無所掛礙，而以和順自在之慧。佛悉了知一切佛興，因是自在，造立道法法界行最，立虛空際，所可發心，顯了當來發菩薩意。適發道意超凡夫地，以得超越菩薩之地，則得生在如來種姓，因號之曰無所從生。無有罪釁，輒以迴轉世俗所趣，適過世俗由度世行，因得住立菩薩道法；已得住立菩薩道法，便能順從三世佛教，勤心道義常深第一；菩薩住如是道法，悅豫道地。

「佛子當知！如斯得立住菩薩道，所行不動入不回還，以住菩薩悅豫地者，因是發意多所悅豫，其

【現代漢語翻譯】 現代漢語譯本：薩大士對集會的大眾說：『佛子們仔細觀察！這些聚集的眾生，積累功德的根本，所行持的真理真實不虛，所造的善業都得到很好的守護，對於諸佛出世總是勤奮供養，極其契合一切清凈的法，經常請教善知識，以此來消除憂愁，心性寬廣，篤信微妙的禪定，心意平等，親眼見到現在，憐憫慈愛，心中常常向往諸佛的聖慧。教化眾生都發起道心，都讓他們達到真實，愛好一切智慧，具備十種強大的力量，從而獲得大無畏的境界，心意坦然，得到佛的正法，擁護救濟一切眾生，修習大悲心，其哀憫清凈，十方世界沒有遺漏，完全瞭解一切，智慧之門都顯現在眼前，一切佛土無為清凈，一時覺悟了過去、現在、未來三世的事情，轉動大法輪，治療眾生的疾病。菩薩大士須臾之間發起道心，以憐憫眾生的大悲心為首要，智慧明瞭，非常崇高偉大，常常勤奮學習接受善巧方便，心性和柔，親近道法，如來的十種力量不可估量，善於思考選擇，衡量一切力量，佛的力量最為至上，所宣講的法門沒有障礙，以和順自在的智慧。佛完全瞭解一切佛的出現，因此自在，建立道法，在法界中修行最為殊勝，立足於虛空之際，所能發的心，顯明未來將要發菩薩心。剛剛發起道心就超越了凡夫的境界，從而得到超越菩薩的境界，就得以出生在如來的種姓，因此稱之為無所從來。沒有罪過，總是迴轉世俗所追求的，剛剛超越世俗，通過度世的修行，因此得以安住菩薩的道法；已經安住菩薩的道法，便能順從三世諸佛的教誨，勤奮修習道義，常常深入第一義諦；菩薩安住于這樣的道法，喜悅于道地。』 『佛子們應當知道！像這樣得以安住菩薩道，所行持的堅定不動搖，進入不退轉的境界，因為安住菩薩喜悅地，因此發心多有喜悅，其』

【English Translation】 English version: The Bodhisattva Mahasattva said to the assembly: 'Disciples of the Buddha, observe carefully! These assembled beings, having accumulated the roots of merit, practice the true Dharma without falsehood, their virtuous actions are well-protected, they diligently make offerings to the Buddhas who appear in the world, they are in complete harmony with all pure Dharmas, they constantly consult with virtuous teachers, thereby eliminating sorrow, their minds are broad and generous, they have firm faith in subtle samadhi, their minds are equanimous, they witness the present with compassion and loving-kindness, their hearts always aspire to the sacred wisdom of the Buddhas. They transform all beings, causing them to awaken the Bodhi mind, leading them to the truth, loving all wisdom, possessing ten powerful strengths, thereby attaining great fearlessness, their minds are at ease, they obtain the true Dharma of the Buddha, they protect and save all beings, they cultivate great compassion, their pity is pure, they understand everything in all ten directions without omission, the gate of wisdom is manifest before them, all Buddha lands are pure and unconditioned, they awaken to the affairs of the past, present, and future in an instant, they turn the great Dharma wheel, healing the diseases of beings. The Bodhisattva Mahasattva awakens the Bodhi mind in an instant, taking great compassion for beings as the foremost, their wisdom is clear and exceedingly majestic, they constantly diligently learn and receive skillful means, their minds are gentle and they are close to the Dharma, the ten powers of the Tathagata are immeasurable, they are skilled in thinking and choosing, measuring all powers, the power of the Buddha is supreme, the Dharma they proclaim has no obstacles, with harmonious and free wisdom. The Buddha fully understands the appearance of all Buddhas, therefore they are free, they establish the Dharma, their practice in the Dharma realm is most excellent, standing at the edge of space, the mind they can awaken, reveals the future awakening of the Bodhi mind. Having just awakened the Bodhi mind, they transcend the realm of ordinary beings, thereby attaining the transcendence of the Bodhisattva realm, they are born into the lineage of the Tathagata, therefore they are called 'without origin'. They have no faults, they always turn away from what the world pursues, having just transcended the world, through the practice of crossing over, they are able to abide in the Dharma of the Bodhisattva; having already abided in the Dharma of the Bodhisattva, they are able to follow the teachings of the Buddhas of the three times, diligently practice the Dharma, always deeply entering the first principle; the Bodhisattva abides in such Dharma, rejoicing in the Bodhi ground.' 'Disciples of the Buddha, you should know! Like this, having attained the establishment of the Bodhisattva path, their practice is firm and unshakeable, entering the state of non-retrogression, because they abide in the joyful ground of the Bodhisattva, therefore their minds are filled with joy, their'

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有見者莫不歡然，常有恭敬以致利養，其來見者咸共欣喜，開化眾人僉然受教，普來雲集共相娛樂，雖致遠近計無堅固，常抱仁和無所傷害，恒志悅豫心不懷恨，和顏悅色而無瞋恨，是為菩薩悅豫之地。住于道教，諸佛世尊，皆共念之，第一悅豫；思于佛法，適發悅豫；念于菩薩大士本業，適懷悅豫；念菩薩行，適發悅豫；念於六度清凈無極，適發悅豫；念于開士所住殊特，適發悅豫；思道最微而無等侶，適發悅豫；用眾生故利益道義，適發悅豫；進心深法，適發悅豫；念于如來至真之教，念以勸化一切眾生，適發悅豫；念諸菩薩入如來慧精進之業，重複思惟將導不逮，為以得度，說諸眾生所慕境界，懷來進入諸佛平等，已得遠出愚癡之地，親近道場，斷除一切惡趣勤苦，為諸眾生勸導之首，已得睹見如來至真，具足成就如來境界，皆已逮睹諸菩薩定平等之業，故悅豫耳！永以消除一切恐懼，衣毛不豎，故悅豫耳！所以者何？是故佛子！諸菩薩學以是悅豫，便逮得立菩薩道地，以得住立菩薩道地，諸所恐畏，永無復難；在無命安，無世俗畏，無死之畏，不畏惡趣，所入眾會無所忌難，皆以永除一切諸懼。所以者何？無吾我想，不貪己身，況復貪愛一切榮異，所生業乎？不畏無壽，亦不思念悕望僥倖，唯愍群生一切所有

【現代漢語翻譯】 現代漢語譯本：凡是見到他的人沒有不感到歡喜的，常常恭敬他以至於供養他，前來拜見的人都共同感到欣喜，開導教化眾人，大家都樂於接受教誨，普遍前來聚集在一起共同娛樂，即使遠近的人都來，也沒有堅固的執著，常常懷抱仁愛和睦，不傷害任何眾生，恒常心懷喜悅，心中不懷恨意，和顏悅色而沒有嗔恨，這就是菩薩的喜悅之地。安住于佛道教法中，諸佛世尊都共同憶念他，這是第一種喜悅；思念佛法，適時生起喜悅；憶念菩薩大士的本願事業，適時心懷喜悅；憶念菩薩的修行，適時生起喜悅；憶念六度清凈無極，適時生起喜悅；憶念開士所住的殊勝特別之處，適時生起喜悅；思念佛道最為微妙而沒有同等者，適時生起喜悅；爲了眾生的緣故利益佛道義理，適時生起喜悅；精進深入佛法，適時生起喜悅；憶念如來至真之教，憶念用以勸化一切眾生，適時生起喜悅；憶念諸菩薩進入如來智慧精進的事業，反覆思惟將要引導那些沒有達到的人，爲了使他們得到度脫，宣說眾生所向往的境界，引導他們進入諸佛的平等境界，已經遠離愚癡之地，親近道場，斷除一切惡趣的勤苦，成為勸導眾生的首領，已經得見如來至真，具足成就如來的境界，都已見到諸菩薩的禪定平等事業，所以感到喜悅啊！永遠消除一切恐懼，汗毛不豎立，所以感到喜悅啊！這是什麼原因呢？所以佛子！諸菩薩學習這種喜悅，便能證得安住菩薩道地，因為已經安住菩薩道地，所以一切恐懼，永遠不再有困難；在無常中安穩，沒有世俗的畏懼，沒有死亡的畏懼，不畏懼惡趣，進入大眾集會中沒有忌諱和困難，都已永遠消除一切恐懼。這是什麼原因呢？因為沒有我執的妄想，不貪愛自己的身體，何況貪愛一切榮華富貴，所產生的業呢？不畏懼沒有壽命，也不思念希望僥倖，只是憐憫眾生的一切所有。 凡是見到他的人沒有不感到歡喜的，常常恭敬他以至於供養他，前來拜見的人都共同感到欣喜，開導教化眾人，大家都樂於接受教誨，普遍前來聚集在一起共同娛樂，即使遠近的人都來，也沒有堅固的執著，常常懷抱仁愛和睦，不傷害任何眾生，恒常心懷喜悅，心中不懷恨意，和顏悅色而沒有嗔恨，這就是菩薩的喜悅之地。安住于佛道教法中，諸佛世尊都共同憶念他，這是第一種喜悅；思念佛法，適時生起喜悅；憶念菩薩大士（菩薩：指發菩提心，行菩薩道，自覺覺他，利益眾生的修行者；大士：指菩薩中的大修行者）的本願事業，適時心懷喜悅；憶念菩薩的修行，適時生起喜悅；憶念六度（佈施、持戒、忍辱、精進、禪定、智慧）清凈無極，適時生起喜悅；憶念開士（開士：指開悟的修行者）所住的殊勝特別之處，適時生起喜悅；思念佛道最為微妙而沒有同等者，適時生起喜悅；爲了眾生的緣故利益佛道義理，適時生起喜悅；精進深入佛法，適時生起喜悅；憶念如來（如來：佛的十號之一，指佛陀的真如法身）至真之教，憶念用以勸化一切眾生，適時生起喜悅；憶念諸菩薩進入如來智慧精進的事業，反覆思惟將要引導那些沒有達到的人，爲了使他們得到度脫，宣說眾生所向往的境界，引導他們進入諸佛的平等境界，已經遠離愚癡之地，親近道場，斷除一切惡趣的勤苦，成為勸導眾生的首領，已經得見如來至真，具足成就如來的境界，都已見到諸菩薩的禪定平等事業，所以感到喜悅啊！永遠消除一切恐懼，汗毛不豎立，所以感到喜悅啊！這是什麼原因呢？所以佛子！諸菩薩學習這種喜悅，便能證得安住菩薩道地，因為已經安住菩薩道地，所以一切恐懼，永遠不再有困難；在無常中安穩，沒有世俗的畏懼，沒有死亡的畏懼，不畏懼惡趣，進入大眾集會中沒有忌諱和困難，都已永遠消除一切恐懼。這是什麼原因呢？因為沒有我執的妄想，不貪愛自己的身體，何況貪愛一切榮華富貴，所產生的業呢？不畏懼沒有壽命，也不思念希望僥倖，只是憐憫眾生的一切所有。

【English Translation】 English version: Those who see him cannot help but rejoice, often respecting him to the point of making offerings. Those who come to visit are all delighted. He guides and teaches the people, and everyone is happy to receive his teachings. They gather together from everywhere to enjoy themselves. Even those from far and near do not have any firm attachments. He always embraces benevolence and harmony, not harming any sentient beings. He is constantly joyful, without hatred in his heart, and his countenance is pleasant without anger. This is the joyful place of a Bodhisattva. Abiding in the teachings of the Buddha's path, all the Buddhas and World Honored Ones remember him together. This is the first kind of joy. Thinking of the Dharma, joy arises at the appropriate time. Remembering the original vows and undertakings of the great Bodhisattvas, joy arises in his heart at the appropriate time. Remembering the practice of the Bodhisattvas, joy arises at the appropriate time. Remembering the purity and boundlessness of the Six Perfections, joy arises at the appropriate time. Remembering the special and unique places where the enlightened ones dwell, joy arises at the appropriate time. Thinking of the Buddha's path as the most subtle and without equal, joy arises at the appropriate time. For the sake of sentient beings, benefiting the meaning of the Buddha's path, joy arises at the appropriate time. Advancing deeply into the Dharma, joy arises at the appropriate time. Remembering the true teachings of the Tathagata, remembering to use them to persuade and transform all sentient beings, joy arises at the appropriate time. Remembering the Bodhisattvas entering the diligent work of the Tathagata's wisdom, repeatedly contemplating how to guide those who have not yet attained, in order to help them achieve liberation, proclaiming the realms that sentient beings aspire to, guiding them into the equality of all Buddhas, having already left the place of ignorance, drawing near to the Bodhi-mandala, cutting off all the hardships of the evil realms, becoming the leader in guiding sentient beings, having already seen the true Tathagata, fully accomplishing the realm of the Tathagata, having all seen the equal work of the Bodhisattvas in meditation, therefore he is joyful! Forever eliminating all fear, his hair does not stand on end, therefore he is joyful! What is the reason for this? Therefore, children of the Buddha! When Bodhisattvas learn this joy, they will attain and abide in the Bodhisattva's path. Because they have attained and abide in the Bodhisattva's path, all fears will never again be a problem. They are secure in impermanence, without fear of the world, without fear of death, without fear of the evil realms. When entering gatherings, they have no taboos or difficulties, having forever eliminated all fears. What is the reason for this? Because there is no delusion of self, they do not crave their own bodies, let alone crave all glory and wealth, and the karma that arises from it. They do not fear the lack of life, nor do they think of hoping for good fortune, but only pity all that sentient beings possess. English version: Those who see him cannot help but rejoice, often respecting him to the point of making offerings. Those who come to visit are all delighted. He guides and teaches the people, and everyone is happy to receive his teachings. They gather together from everywhere to enjoy themselves. Even those from far and near do not have any firm attachments. He always embraces benevolence and harmony, not harming any sentient beings. He is constantly joyful, without hatred in his heart, and his countenance is pleasant without anger. This is the joyful place of a Bodhisattva. Abiding in the teachings of the Buddha's path, all the Buddhas and World Honored Ones remember him together. This is the first kind of joy. Thinking of the Dharma, joy arises at the appropriate time. Remembering the original vows and undertakings of the great Bodhisattvas (Bodhisattva: a practitioner who has generated Bodhicitta, practices the Bodhisattva path, self-awakens and awakens others, and benefits sentient beings; Great Being: refers to great practitioners among Bodhisattvas), joy arises in his heart at the appropriate time. Remembering the practice of the Bodhisattvas, joy arises at the appropriate time. Remembering the purity and boundlessness of the Six Perfections (generosity, morality, patience, diligence, meditation, and wisdom), joy arises at the appropriate time. Remembering the special and unique places where the enlightened ones (Enlightened One: refers to a practitioner who has attained enlightenment) dwell, joy arises at the appropriate time. Thinking of the Buddha's path as the most subtle and without equal, joy arises at the appropriate time. For the sake of sentient beings, benefiting the meaning of the Buddha's path, joy arises at the appropriate time. Advancing deeply into the Dharma, joy arises at the appropriate time. Remembering the true teachings of the Tathagata (Tathagata: one of the ten titles of the Buddha, referring to the true Dharma body of the Buddha), remembering to use them to persuade and transform all sentient beings, joy arises at the appropriate time. Remembering the Bodhisattvas entering the diligent work of the Tathagata's wisdom, repeatedly contemplating how to guide those who have not yet attained, in order to help them achieve liberation, proclaiming the realms that sentient beings aspire to, guiding them into the equality of all Buddhas, having already left the place of ignorance, drawing near to the Bodhi-mandala, cutting off all the hardships of the evil realms, becoming the leader in guiding sentient beings, having already seen the true Tathagata, fully accomplishing the realm of the Tathagata, having all seen the equal work of the Bodhisattvas in meditation, therefore he is joyful! Forever eliminating all fear, his hair does not stand on end, therefore he is joyful! What is the reason for this? Therefore, children of the Buddha! When Bodhisattvas learn this joy, they will attain and abide in the Bodhisattva's path. Because they have attained and abide in the Bodhisattva's path, all fears will never again be a problem. They are secure in impermanence, without fear of the world, without fear of death, without fear of the evil realms. When entering gatherings, they have no taboos or difficulties, having forever eliminated all fears. What is the reason for this? Because there is no delusion of self, they do not crave their own bodies, let alone crave all glory and wealth, and the karma that arises from it. They do not fear the lack of life, nor do they think of hoping for good fortune, but only pity all that sentient beings possess.

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無極之業，救諸窮乏，貪不識道是無俗畏；成其道明，不自見身，不畏失己無吾我想，不畏當死；雖身壽終，成菩薩行，不離諸佛，由是之故，不畏惡趣；普觀世間，察于道心，而無等倫，志性仁和，誰能逾者；以是之故，所入眾會，不懷忌難，離於恐懅，衣毛不豎。佛子當解！菩薩大士，以具大哀，不抱傷害，修本凈心，益加精進，合集一切眾德之本。

「佛言：『以篤信至，威神漸備，多所歡悅。』凈諸不信，篤信以興；常行愍哀，歸無極慈；心不患厭生死之難，志於慚愧，而自莊嚴；心所生處，忍辱仁和；若干種物，供養奉上如來至真最等正覺；夙興夜寐，精進勤修；不厭講誦，積功德本；習於善友，以法樂而自娛；求博聞不懈惓，若聞法順思惟，已思惟無所著；不悕望衣食，業諸利養；心不貪慕，萬物恩愛，心永已除；唯慕義求三寶，發意之頃，不廢正行，勤修慕樂一切智地，如來十力，四無所畏，佛十八法，專精奉行六度無極；棄捐虛偽，而無諛諂，言行相應，不違心口；所至到處，常順言行，未曾毀亂如來種姓；恒一心念菩薩禁戒，一切智心，不可動搖，猶如太山不可傾覆；普於世間，無所慕樂，求度世業，以化未聞，學于道品，不知厭足，心常勤勤，求殊特事；是為佛子如是像業清凈道事凈菩薩

【現代漢語翻譯】 現代漢語譯本：無盡的功業，救濟所有貧困的人，貪婪的人不明白道，是因為他們沒有世俗的畏懼；成就了道，明白了真理，就不會執著于自己的身體，不害怕失去自我，沒有『我』和『我的』這種想法，也不害怕死亡；即使生命終結，也能成就菩薩的修行，不離開諸佛，因此，不畏懼墮入惡道；普遍觀察世間，洞察道心，沒有人能與他相比，他的志向和品性仁慈平和，誰能超越他呢？因此，他進入任何集會，都不會心懷嫉妒和障礙，遠離恐懼和驚慌，甚至汗毛都不會豎起。佛的弟子們應當理解！菩薩大士，因為具有偉大的慈悲，不會懷有傷害之心，修持清凈的本心，更加精進，彙集一切功德的根本。 佛說：『因為堅定的信仰，威德和神通逐漸完備，能使很多人感到歡喜。』凈化所有不信，通過堅定的信仰來興起；常常施行慈悲，歸向無上的慈愛；心中不厭惡生死的苦難，致力於慚愧，以此來莊嚴自己；心中所生之處，都充滿忍辱和仁和；用各種各樣的物品，供養奉獻給如來至真最等正覺（佛的稱號）；早起晚睡，精進勤修；不厭倦講經誦經，積累功德的根本；親近善友，以佛法的快樂來娛樂自己；追求廣博的知識而不懈怠，如果聽到佛法就順著去思考，思考後就不會執著；不希望得到衣食，不追求各種利益和供養；心中不貪戀，對萬物的恩愛，心中永遠已經去除；只仰慕正義，追求佛法僧三寶，發願的瞬間，不放棄正當的行為，勤奮修習，嚮往一切智慧的境界，如來的十力（佛的十種力量），四無所畏（佛的四種無所畏懼的自信），佛的十八不共法（佛獨有的十八種功德），專心奉行六度無極（菩薩修行的六種方法）；拋棄虛偽，沒有諂媚，言行一致，不違背自己的心口；所到之處，常常順應言行，從未破壞如來的種姓；恒常一心念誦菩薩的戒律，一切智慧的心，不可動搖，就像泰山一樣不可傾覆；普遍對於世間，沒有什麼可貪戀的，追求度脫世間的功業，用佛法教化那些沒有聽聞過佛法的人，學習佛的道品，不知滿足，心中常常勤勉，追求殊勝特別的事情；這就是佛的弟子，像這樣修行清凈的道業，清凈的菩薩。

【English Translation】 English version: Limitless deeds, saving all the poor and needy, the greedy do not understand the path because they have no worldly fears; having achieved the path and understood the truth, they will not be attached to their own bodies, not afraid of losing themselves, without the thought of 'I' and 'mine', and not afraid of death; even if life ends, they can achieve the practice of a Bodhisattva, not leaving the Buddhas, therefore, not fearing falling into evil paths; universally observing the world, perceiving the mind of the path, no one can compare to them, their aspirations and character are benevolent and peaceful, who can surpass them? Therefore, they enter any gathering without harboring jealousy or obstacles, far from fear and panic, not even a hair will stand on end. Disciples of the Buddha should understand! Bodhisattva Mahasattvas, because they possess great compassion, will not harbor harmful intentions, cultivate a pure original mind, be more diligent, and gather the roots of all merits. The Buddha said: 'Because of firm faith, majestic power and spiritual abilities gradually become complete, which can make many people feel joyful.' Purify all disbelief, and arise through firm faith; constantly practice compassion, return to boundless love; the mind does not detest the suffering of birth and death, but is dedicated to shame, using this to adorn oneself; wherever the mind arises, it is filled with patience and benevolence; using various kinds of things, make offerings to the Tathagata, the truly enlightened one; rising early and sleeping late, diligently practicing; not weary of reciting scriptures, accumulating the roots of merit; be close to good friends, and entertain oneself with the joy of the Dharma; pursue extensive knowledge without being lazy, if you hear the Dharma, follow it to contemplate, and after contemplation, you will not be attached; do not hope to obtain clothing and food, do not pursue various benefits and offerings; the mind is not greedy, the love for all things is forever removed from the heart; only admire righteousness, pursue the Three Jewels of Buddha, Dharma, and Sangha, in the moment of making a vow, do not abandon righteous actions, diligently practice, yearn for the realm of all wisdom, the ten powers of the Tathagata (ten powers of the Buddha), the four fearlessnesses (four kinds of fearless confidence of the Buddha), the eighteen unique qualities of the Buddha (eighteen unique merits of the Buddha), wholeheartedly practice the six perfections (six methods of practice for Bodhisattvas); abandon falsehood, without flattery, words and actions are consistent, not violating one's own heart and mouth; wherever one goes, one always follows words and actions, never destroying the lineage of the Tathagata; constantly with one mind recite the precepts of the Bodhisattva, the mind of all wisdom, cannot be shaken, like Mount Tai, it cannot be overturned; universally in the world, there is nothing to be greedy for, pursue the deeds of liberating the world, use the Dharma to teach those who have not heard the Dharma, learn the qualities of the path of the Buddha, never be satisfied, the mind is always diligent, pursuing extraordinary and special things; this is the disciple of the Buddha, like this, practicing pure deeds of the path, a pure Bodhisattva.

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法，輒得堅住悅豫之地。

「世尊復言：『若能得立悅豫地者，成菩薩住建立廣大無極之道。』如是景模無限大愿弘誓之鎧，又有十事法。何謂為十？班宣無盡，和雅音辭，至於無喻，無不周悉，供養諸佛一切奇珍；篤信微妙清凈之業，法界坦然，志歸空界，究暢解達，于當來際，一切無想，無所悕望，令佛道興，無所思樂，所奉事者，供于無極，志務大愿，念諸如來所開演教，執持法目，將護諸佛諸菩薩業，不違一切平等覺訓；已能具足如上法訓，輒得出生在兜術天上，從天來下，入母腹中，處在胎藏，從母腹出，隨行七步，舉手自讚，三界最尊，釋梵稽首，諸龍浴體，學書手博，遊觀所睹，出家入山，成佛降魔，釋梵勸助，轉大法輪，現大滅度，供養舍利，宣佈道化，顯眾經義，皆以一時，至不退轉，法界弘廣，不可限量，處虛空界，究竟解暢當來之際，於一切念而無想念，從無數劫，會成佛道，篤信無惓；俱往合同，班宣義音，無極弘誓，乃至菩薩一切諸行，弘普無窮，無量無數，攝取一切諸度無極，住清凈道，校計眾會品類音響有相無相，合會別離有為無為，為諸菩薩一切師首，道住真妙，所演章句，諸度無極；所當宣行，勤修正行，而無所生，近成發心，以能具足此諸法已，具足解暢眾生境界；色無

【現代漢語翻譯】 現代漢語譯本：

『佛陀又說：』如果能夠安住于喜悅之地，就能成就菩薩的境界，建立廣大無邊的道。』就像這樣，展現出無限宏大的誓願，如同鎧甲一般，還有十種法。這十種法是什麼呢？它們是：無盡地宣講佛法，用和諧優雅的言辭，達到無法比喻的境界，無所不周，供養諸佛一切珍奇寶物；堅定地相信微妙清凈的業，心胸坦蕩如法界，志向歸於空寂的境界，徹底通達理解，在未來的一切時際，沒有任何妄想，沒有任何期望，使佛道興盛，沒有任何思慮和享樂，所奉行的，是無極的供養，立志于宏大的誓願，憶念諸如來所開示的教誨，執持佛法的綱要，護持諸佛菩薩的功業，不違背一切平等覺悟的教訓；如果能夠具足以上這些教訓，就能出生在兜率天（Tusita Heaven），從天而降，進入母親的腹中，處於胎藏之中，從母親的腹中出生，行走七步，舉手自讚，說自己是三界最尊貴的，釋提桓因（Sakra）和梵天（Brahma）都向他稽首，諸龍為他沐浴身體，學習書寫和博弈，遊覽所見，出家入山，成就佛道，降伏魔軍，釋提桓因和梵天勸請他，轉大法輪，示現大涅槃，供養舍利，宣揚佛法，闡明經典義理，這一切都在一時之間完成，達到不退轉的境界，法界廣大無邊，不可思議，處於虛空界，徹底通達未來的一切時際，在一切念頭中都沒有妄想，從無數劫以來，最終成就佛道，堅定地相信而不懈怠；共同前往，宣講義理，發出無極的誓願，乃至菩薩的一切修行，都普遍無盡，無量無數，攝取一切度脫眾生的法門，安住于清凈之道，衡量眾會中各種品類的聲音，有相無相，聚合分離，有為無為，成為諸菩薩的導師，道行安住于真妙之境，所演說的章句，都是度脫眾生的無極法門；所應當宣揚和實行的，是勤奮地修正自己的行為，而沒有任何執著，接近成就發心，因為能夠具足這些法，就能徹底通達眾生的境界；色身沒有 English version:

'The World Honored One further said: 『If one can establish oneself in the Joyful Ground, one will achieve the Bodhisattva's state, establishing the vast and limitless path.』 Like this, displaying boundless great vows, like armor, there are also ten dharmas. What are these ten? They are: endlessly proclaiming the Dharma, using harmonious and elegant language, reaching a state beyond comparison, being all-encompassing, offering all rare and precious things to all Buddhas; firmly believing in subtle and pure karma, with a mind as open as the Dharma realm, aspiring to the realm of emptiness, thoroughly understanding and comprehending, in all future times, having no delusions, having no expectations, causing the Buddha's path to flourish, having no thoughts of pleasure or enjoyment, what is practiced is limitless offerings, aspiring to great vows, remembering the teachings expounded by all Tathagatas, holding onto the essence of the Dharma, protecting the works of all Buddhas and Bodhisattvas, not violating the teachings of all equal enlightenment; if one can fulfill these teachings, one will be born in the Tusita Heaven, descend from the heavens, enter the mother's womb, be in the womb, be born from the mother's womb, walk seven steps, raise one's hand and praise oneself, saying that one is the most honored in the three realms, Sakra and Brahma bow their heads to him, the dragons bathe his body, learning writing and games, touring and seeing, leaving home and entering the mountains, achieving Buddhahood, subduing the demon army, Sakra and Brahma urging him, turning the great Dharma wheel, manifesting great Nirvana, offering relics, proclaiming the Dharma, explaining the meaning of the scriptures, all of this is accomplished in one moment, reaching the state of non-retrogression, the Dharma realm is vast and boundless, inconceivable, being in the realm of emptiness, thoroughly understanding all future times, in all thoughts having no delusions, from countless kalpas, finally achieving Buddhahood, firmly believing without being weary; going together, proclaiming the meaning, making limitless vows, even all the practices of Bodhisattvas, are universally endless, immeasurable and countless, embracing all the means of liberating beings, abiding in the pure path, measuring the sounds of various kinds in the assembly, with form and without form, gathering and separating, conditioned and unconditioned, becoming the teacher of all Bodhisattvas, the path abides in the true and wonderful realm, the verses that are spoken are all limitless means of liberating beings; what should be proclaimed and practiced is diligently correcting one's own actions, without any attachment, approaching the achievement of the aspiration, because one can fulfill these dharmas, one can thoroughly understand the realms of beings; the physical body has no

【English Translation】 'The World Honored One further said: 『If one can establish oneself in the Joyful Ground, one will achieve the Bodhisattva's state, establishing the vast and limitless path.』 Like this, displaying boundless great vows, like armor, there are also ten dharmas. What are these ten? They are: endlessly proclaiming the Dharma, using harmonious and elegant language, reaching a state beyond comparison, being all-encompassing, offering all rare and precious things to all Buddhas; firmly believing in subtle and pure karma, with a mind as open as the Dharma realm, aspiring to the realm of emptiness, thoroughly understanding and comprehending, in all future times, having no delusions, having no expectations, causing the Buddha's path to flourish, having no thoughts of pleasure or enjoyment, what is practiced is limitless offerings, aspiring to great vows, remembering the teachings expounded by all Tathagatas, holding onto the essence of the Dharma, protecting the works of all Buddhas and Bodhisattvas, not violating the teachings of all equal enlightenment; if one can fulfill these teachings, one will be born in the Tusita Heaven, descend from the heavens, enter the mother's womb, be in the womb, be born from the mother's womb, walk seven steps, raise one's hand and praise oneself, saying that one is the most honored in the three realms, Sakra and Brahma bow their heads to him, the dragons bathe his body, learning writing and games, touring and seeing, leaving home and entering the mountains, achieving Buddhahood, subduing the demon army, Sakra and Brahma urging him, turning the great Dharma wheel, manifesting great Nirvana, offering relics, proclaiming the Dharma, explaining the meaning of the scriptures, all of this is accomplished in one moment, reaching the state of non-retrogression, the Dharma realm is vast and boundless, inconceivable, being in the realm of emptiness, thoroughly understanding all future times, in all thoughts having no delusions, from countless kalpas, finally achieving Buddhahood, firmly believing without being weary; going together, proclaiming the meaning, making limitless vows, even all the practices of Bodhisattvas, are universally endless, immeasurable and countless, embracing all the means of liberating beings, abiding in the pure path, measuring the sounds of various kinds in the assembly, with form and without form, gathering and separating, conditioned and unconditioned, becoming the teacher of all Bodhisattvas, the path abides in the true and wonderful realm, the verses that are spoken are all limitless means of liberating beings; what should be proclaimed and practiced is diligently correcting one's own actions, without any attachment, approaching the achievement of the aspiration, because one can fulfill these dharmas, one can thoroughly understand the realms of beings; the physical body has no

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色想，無想有想無想，水生陸地，合會聚處，一切所生，三界受形，六品所趣，此皆受形，而有處所，受無像形，一切無喻眾生之界，悉分別之，化入佛法斷除一切有為所生，則得建立成一切智，是則名曰法界弘廣，而得處在虛空之界，心能解暢當來原際，一切諸想有為之業，篤信無惓；演御音響，乃至無極弘誓之業，一切解此眾生境界，道俗悉達無所不通，普諸佛界廣狹粗微，大小所現，有量無量，眇眇難名，曠遠原頂，入于平等，已入平等，曉了諸根，一切羅網解如門閫，入諸十方，以慧遍觀，解暢法界虛空原際，則得了入無極弘誓；又一切國以為一國，又以一國為一切國，而平等御，清凈無穢，其光普照無量佛國，莊嚴諸國，永無塵埃，分別清凈章句所歸，聖慧道堂，不可限量，具眾生愿，顯示諸佛微妙境界，隨其黎庶本行所興，而為現化，法界弘廣，察空虛界永無邊幅，究竟本際一切想念，計校合會，無有休息；亦不信隨邪行之業，修于清凈，建弘誓鎧，以化未聞，使諸菩薩入寂和性，當行至誠，積功累德，以一緣進，勸化誘導一切菩薩，未曾違舍菩薩之業，恣其意解，顯現佛興，自發己心，思如來教，無復往返，逮致神通，普游諸國，其大聖慧，不可思議，行菩薩業，法界弘廣，虛空之界而無邊際，游當來

【現代漢語翻譯】 現代漢語譯本：色想（對物質的感知），無想（沒有感知），有想（有感知），無想有想（非有感知也非無感知），水生陸地（水生生物和陸地生物），合會聚處（聚集的地方），一切所生（所有生命），三界受形（在欲界、色界、無色界中獲得形體），六品所趣（六道輪迴所趨向），這些都受形體，並且有處所。受無像形（接受沒有具體形態的），一切無喻眾生之界（所有無法比喻的眾生境界），都分別瞭解它們，化入佛法，斷除一切有為所生（斷除一切由因緣和合而生的事物），就能建立成就一切智（佛的智慧），這被稱為法界弘廣（佛法界廣大無邊），並且能夠處在虛空之界（處於虛空之中），心能理解通暢未來的本源，一切諸想有為之業（一切有念頭和行為的業力），篤信不倦；宣講佛法，乃至無極弘誓之業（無盡的弘大誓願），完全理解這些眾生的境界，出家和在家都通達無礙，普遍瞭解諸佛世界的廣狹粗細，大小顯現，有量無量，渺小難以名狀，曠遠無邊，進入平等，已經進入平等，明瞭諸根（眼、耳、鼻、舌、身、意），一切羅網（煩惱的束縛）解開如同門檻，進入十方，用智慧普遍觀察，理解通暢法界的虛空本源，就能進入無極弘誓；又將一切國土看作一個國土，又將一個國土看作一切國土，平等治理，清凈無染，其光普遍照耀無量佛國，莊嚴諸國，永遠沒有塵埃，分別清凈的章句所歸，聖慧道堂，不可思議，滿足眾生願望，顯示諸佛微妙境界，隨著民眾的本性所好，而為他們示現教化，法界弘廣，觀察空虛的境界永遠沒有邊際，究竟本源一切想念，計算比較，沒有停止；也不相信隨順邪行的業力，修持清凈，建立弘誓鎧甲，教化沒有聽聞佛法的人，使諸菩薩進入寂靜和諧的本性，應當真誠修行，積累功德，以一念精進，勸化誘導一切菩薩，不曾違背捨棄菩薩的修行，任憑他們的理解，顯現佛的興起，自己發起心願，思考如來的教誨，不再往返輪迴，達到神通，普遍遊歷諸國，其大聖慧，不可思議，行菩薩道，法界弘廣，虛空之界沒有邊際，遊歷未來。

【English Translation】 English version: Material perception (rupa-samjna), non-perception (asamjna), perception (samjna), neither perception nor non-perception (naiva-samjna-nasamjna), aquatic and terrestrial beings, places of assembly, all that is born, taking form in the three realms (triloka), the six destinies (gati), all these take form and have a place. Receiving formless things, the realms of all beings beyond comparison, all are distinguished, transformed into the Buddha's teachings, cutting off all that is born from conditioned existence, then one can establish and achieve all-knowing wisdom (sarvajna), this is called the vastness of the Dharma realm (dharmadhatu), and one can dwell in the realm of emptiness, the mind can understand the origin of the future, all thoughts and conditioned actions, with firm faith and without weariness; expounding the Dharma, even the boundless vows, fully understanding the realms of these beings, both monastic and lay, all are unobstructed, universally understanding the vastness and subtlety of the Buddha realms, the manifestations of size, measurable and immeasurable, minute and difficult to name, vast and boundless, entering into equality, having entered into equality, understanding the faculties (indriya), all the nets (of afflictions) are untied like thresholds, entering the ten directions, observing with wisdom, understanding the origin of the emptiness of the Dharma realm, then one can enter the boundless vows; also regarding all lands as one land, and regarding one land as all lands, governing equally, pure and without defilement, its light universally illuminates immeasurable Buddha lands, adorning all lands, forever without dust, distinguishing the pure verses, the hall of sacred wisdom, inconceivable, fulfilling the wishes of beings, revealing the subtle realms of the Buddhas, according to the nature of the people, manifesting teachings for them, the Dharma realm is vast, observing the realm of emptiness without end, ultimately the origin of all thoughts, calculations and comparisons, without ceasing; also not believing in following the actions of evil, cultivating purity, establishing the armor of vows, teaching those who have not heard the Dharma, enabling all Bodhisattvas to enter the nature of peaceful harmony, one should practice with sincerity, accumulate merit, with one-pointed diligence, encouraging and guiding all Bodhisattvas, never abandoning the practice of Bodhisattvas, allowing their understanding, manifesting the arising of the Buddha, initiating one's own aspiration, contemplating the teachings of the Tathagata, no longer returning to samsara, attaining supernatural powers, universally traveling to all lands, their great sacred wisdom, inconceivable, practicing the Bodhisattva path, the Dharma realm is vast, the realm of emptiness is without end, traveling to the future.

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際，達諸想數，佛與眾數，其行之數，莫能損毀，入于聖智，顯發言行，無極弘誓；行菩薩道，心得逮轉，不退法輪，其身、口、意，未曾虛妄，適得見佛聞經法教，班宣聖眾，演明智業，適發悅豫，消除塵勞，致真志性，猶大醫王療眾生病，皆修一切諸菩薩行，以故名曰法界弘廣。其虛空界而無崖際，暢當來際，皆知一切無央數劫，眾生行跡，善惡所趣；在於十方諸佛國土，逮成無上正真之道，為最正覺，入於一切體中毛孔，盡遍眾毛，在所生處，坐佛樹下，轉於法輪，現大滅度，修大境界，宣佛慧業，在眾生界，從其本行，興佛現形，頻數開化，滅眾穢行，一成佛道，普通法界，謙下恭順，靡不周悉，一發音響，皆悅一切眾生心性，現大滅度，不毀十力，以大明地，顯示宣佈一切法藏，神足法慧，六通之業，周遊十方諸佛境界，以故名曰法界弘廣。其虛空界而無崖際，暢當來際無央數劫，當成佛道，致大神通弘誓之鎧，是為佛子菩薩十愿。

「以得親近具足十愿，令無央數不可稱載諸菩薩眾，心懷悅豫，住菩薩地，隨時開化佛言，是菩薩學，以成此愿。復有十事所可班宣不可究竟，何謂為十？眾生境界不可究竟；諸佛境界亦不可盡；其虛空界亦不可量；思法境界亦不可暢；無為境界亦不可限；佛之境界不可

【現代漢語翻譯】 現代漢語譯本 到達諸想的數目，佛與眾生的數目，他們所行的數目，沒有誰能夠損毀，進入聖智，顯現發言和行為，擁有無極的弘大誓願；修行菩薩道，心能獲得轉變，不退轉法輪，他們的身、口、意，未曾虛妄，恰好得見佛聞聽經法教，在聖眾中宣講，闡明智慧的行業，恰好發出喜悅，消除塵世的勞累，達到真實的志向和本性，如同大醫王醫治眾生的疾病，都修習一切諸菩薩的修行，因此被稱為法界弘廣。它的虛空界沒有邊際，暢通未來，都知道一切無央數劫，眾生的行為軌跡，善惡的去向；在十方諸佛的國土，獲得無上正真之道，成為最正覺，進入一切身體的毛孔中，遍佈所有毛髮，在所生之處，坐在佛樹下，轉動法輪，示現大滅度，修習大境界，宣揚佛的智慧事業，在眾生界，從他們本來的修行，興起佛的現形，頻繁地開導教化，滅除各種污穢的行為，成就佛道，普遍於法界，謙虛恭順，沒有不周到的地方，一發出聲音，都使一切眾生的心性喜悅，示現大滅度，不毀壞十力（佛的十種力量），以大光明之地，顯示宣佈一切法藏，神足法慧，六神通的行業，周遊十方諸佛的境界，因此被稱為法界弘廣。它的虛空界沒有邊際，暢通未來無央數劫，將要成就佛道，達到大神通弘誓的鎧甲，這是佛子菩薩的十個願望。 因為能夠親近具足十愿，使得無央數不可稱量的諸菩薩眾，心中懷著喜悅，安住于菩薩的地位，隨時開導教化佛的言語，這是菩薩的學習，以此成就這個願望。還有十件事情可以宣講但無法窮盡，哪十件呢？眾生的境界無法窮盡；諸佛的境界也無法窮盡；虛空界也無法衡量；思考法的境界也無法暢通；無為的境界也無法限制；佛的境界無法

【English Translation】 English version Reaching the number of all thoughts, the number of Buddhas and beings, the number of their practices, none can destroy, entering into sacred wisdom, manifesting speech and actions, possessing boundless great vows; practicing the Bodhisattva path, the mind can attain transformation, not retreating from the Dharma wheel, their body, speech, and mind, have never been false, they happen to see the Buddha and hear the Dharma teachings, proclaiming among the holy assembly, elucidating the works of wisdom, they happen to emit joy, eliminate worldly toil, and attain true aspiration and nature, like a great physician healing the diseases of beings, all cultivate all the practices of the Bodhisattvas, therefore it is called the vastness of the Dharma realm. Its space realm has no boundaries, it is open to the future, knowing all the countless kalpas, the traces of beings' actions, the direction of good and evil; in the Buddha lands of the ten directions, attaining the supreme and true path, becoming the most enlightened one, entering into all the pores of the body, pervading all the hairs, in the places where they are born, sitting under the Bodhi tree, turning the Dharma wheel, manifesting great Nirvana, cultivating great realms, proclaiming the Buddha's wisdom works, in the realm of beings, from their original practices, arising the manifestation of the Buddha, frequently guiding and teaching, eliminating all defiled actions, achieving Buddhahood, universally in the Dharma realm, humble and respectful, nothing is not thorough, once a sound is emitted, it makes the minds of all beings joyful, manifesting great Nirvana, not destroying the ten powers (the ten powers of the Buddha), with the great light land, showing and proclaiming all the Dharma treasures, the divine power of Dharma wisdom, the works of the six supernatural powers, traveling through the realms of the Buddhas of the ten directions, therefore it is called the vastness of the Dharma realm. Its space realm has no boundaries, it is open to the future countless kalpas, they will achieve Buddhahood, attain the armor of great divine power and vows, these are the ten vows of the Buddha's children, the Bodhisattvas. Because they are able to be close to those who possess the ten vows, they cause countless immeasurable Bodhisattvas to have joy in their hearts, dwell in the Bodhisattva stage, and at any time guide and teach the Buddha's words, this is the Bodhisattva's learning, and with this they accomplish this vow. There are also ten things that can be proclaimed but cannot be exhausted, what are the ten? The realm of beings cannot be exhausted; the realm of the Buddhas also cannot be exhausted; the space realm also cannot be measured; the realm of contemplating the Dharma also cannot be unobstructed; the realm of non-action also cannot be limited; the realm of the Buddha cannot be

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得底；如來境界亦無崖際；其心因緣亦不可限；慧行本末不可得崖；諸佛境界所可進退，法回慧轉不可究竟；是為十事。眾生境界不可究竟成大弘誓，是十事業一切皆悉不可究竟，諸界虛空，法界無為，佛與如來，其心慧行，世界法轉，慧進致成，是大弘誓亦盡無盡，眾生之界亦不可盡；以不可盡此眾德本，如是究竟成其道慧，以是叵盡眾德之本，成無損耗弘誓之鎧，其心微妙而懷仁和，常抱至誠篤信質樸；以此信樂如來大化，入平等覺本所誓願，而覆信樂諸度無極，信入道地殊特之業，信十種力開化十方，信無所畏四事不護而具足是獨步三界，信諸佛法十八不共超絕之義，而無等侶，信諸佛法不可思議，信如來界不可得底，宣傳聖教而不可盡，信入如來無量道業，信諸菩薩其行平等，而無偏讜；住于如來，班宣道教，彼念如是如來道法，甚深微妙巍巍如斯，寂寞無限淡泊無量，空凈無際如此無相，為滅無著為極寬弘，如是無極所入無邊，如此難當況復佛法，誰能限哉；是諸凡夫所見顛倒，邪不能正，唯念愚冥求無益事，心懷意憶游于塵勞，求恩愛網協于諛諂，心行虛偽慳嫉貪妒，志慕生死，周遊往來，而抱三毒，淫怒癡垢輪轉無際，興于恚害心歘歘然熾，在顛倒業造行罪患；所有恩愛無明諸漏，常思在心縛其意識，

展轉三界苦惱之厄，篡逆之行往返無休，與名色俱由相生，以是名色增長所生，便有六入諸衰聚宅；以生六入轉相合流，成於更習，則興痛癢；倍復貪樂，于痛癢業，因即業成長養因愛；適成恩愛，因從致生；以致此生，便老病死憂惱啼哭，心抱惱熱，合成大患；計于眾生，由是之故生苦陰惱身。若離吾我，心自計察，又此我身，由以愚冥，譬若草木瓦石墻壁，猶若形影，曉了無名，以是之故，解脫名色五陰之身，永消諸見六十二疑，因斯得成無極大哀；吾等當護救濟此行，志在永平固安道地，便致大慈弘坦聖慧。

「菩薩以能如是慈愍，是故佛子！致成仁和，真正順從，初發意業，心棄一切萬物利養，汲汲吝惜；修廣大業，其意內懷，所有珍寶，帑藏金銀，琉璃水精，諸明月珠，車𤦲馬瑙，珊瑚虎珀，妙玉瓔珞，㻉瑤奇異，像馬車乘，奴客婢使，眷屬徒使，普能佈施，無所愛惜；能惠郡國縣邑丘聚，村落園觀，池水果實，妻子男女，己所重愛頭目肌肉，髓腦支體，以能不吝一切所有，則好佈施；供眾貧乏，入佛聖明無極大道，是為名曰得立初發第一道地。成廣大施，志性如是，行於愍哀，施慈布仁，救濟眾生，加護見在度世之業慕求利義，將順群萌，未曾興發患厭之心，心不懈惓，勤學眾典微妙經籍；普達諸

【現代漢語翻譯】 現代漢語譯本：在三界中輾轉承受苦難，如同叛逆者一樣無休止地往返輪迴，與『名色』（五蘊中的受、想、行、識四蘊，加上色蘊，構成身心）一同由相互依存而生，因此『名色』增長，便產生了『六入』（眼、耳、鼻、舌、身、意六根）這些衰敗的聚集之處；由於『六入』的產生，相互結合，形成了習慣，於是產生了痛癢的感覺；更加貪戀快樂，對於痛癢的感受，因此產生行為，行為成長為滋養愛慾的原因；一旦形成恩愛，就會因此而產生；因為有了這一生，便會有衰老、疾病、死亡、憂愁、啼哭，心中充滿煩惱和熱惱，最終形成巨大的痛苦；考慮到眾生，都是因為這個原因而產生痛苦和煩惱。如果能放下『我』的執著，自己仔細觀察，就會發現這個『我』的身體，由於愚昧無知，就像草木、瓦石、墻壁一樣，又像影子一樣，明白它本無實體，因此，就能解脫『名色』和『五陰』（色、受、想、行、識五蘊）的束縛，永遠消除各種見解和六十二種疑惑，從而成就無上的大慈悲；我們應當守護和救濟這種修行，立志于永遠平安穩固的道地，從而達到大慈大悲和廣闊的聖慧。 菩薩能夠如此慈悲憐憫，所以佛子們！成就仁愛和順從，真正地順應佛法，初發菩提心時，就捨棄一切世俗的利益和供養，不再吝惜；修習廣大的善業，內心懷有，所有珍貴的寶物，包括府庫中的金銀、琉璃、水晶、各種明月珠、車渠、瑪瑙、珊瑚、琥珀、精美的玉石瓔珞、玗璠等奇異寶物，以及象、馬、車乘、奴僕、婢女、眷屬等，都能普遍佈施，毫不吝惜；能夠施捨郡國、縣邑、村落、園林、池塘、水果、妻子兒女，以及自己珍愛的頭目、肌肉、骨髓、肢體，因為能夠不吝惜一切所有，所以樂於佈施；供養貧困的人，進入佛陀聖明無上的大道，這被稱為初發菩提心所立的第一道地。成就廣大的佈施，心性如此，行於慈悲憐憫，施予慈愛和仁德，救濟眾生，加護現世的修行，追求利益和正義，順應眾生的心意，從未產生厭倦之心，內心不懈怠，勤奮學習各種經典和微妙的經籍；普遍通達各種

【English Translation】 English version: Revolving through the suffering of the three realms, like a rebel endlessly going back and forth, together with 『nama-rupa』 (the four aggregates of feeling, perception, mental formations, and consciousness, plus the aggregate of form, constituting the body and mind), arising from mutual dependence, thus 『nama-rupa』 grows, and then the 『six entrances』 (the six sense organs of eyes, ears, nose, tongue, body, and mind) are produced, these places of gathering decay; because of the arising of the 『six entrances』, mutually combining, habits are formed, and then the feelings of pain and pleasure arise; further craving for pleasure, regarding the feelings of pain and pleasure, thus actions are produced, and actions grow into the cause of nurturing desire; once love and affection are formed, they will arise from this; because of this life, there will be old age, sickness, death, sorrow, weeping, the heart filled with vexation and heat, ultimately forming great suffering; considering sentient beings, it is because of this reason that suffering and vexation arise. If one can let go of the attachment to 『self』, and carefully observe oneself, one will find that this 『self』 body, due to ignorance, is like grass, wood, tiles, stones, and walls, and like a shadow, understanding that it has no substance, therefore, one can be liberated from the bondage of 『nama-rupa』 and the 『five aggregates』 (form, feeling, perception, mental formations, and consciousness), forever eliminating all views and the sixty-two doubts, thus achieving supreme great compassion; we should protect and save this practice, aspiring to the eternally peaceful and stable path, thus attaining great compassion and vast sacred wisdom. Bodhisattvas are able to be so compassionate and merciful, therefore, disciples of the Buddha! Achieve benevolence and obedience, truly conforming to the Dharma, when first generating the Bodhi mind, they abandon all worldly benefits and offerings, no longer being stingy; cultivating vast good deeds, with the heart embracing, all precious treasures, including gold and silver in the treasury, lapis lazuli, crystal, various moon pearls, tridacna, agate, coral, amber, exquisite jade necklaces, and other rare treasures, as well as elephants, horses, carriages, servants, maids, and family members, all can be universally given away, without any reluctance; able to give away counties, cities, villages, gardens, ponds, fruits, wives and children, as well as one's own cherished head, eyes, muscles, marrow, and limbs, because one is able to not be stingy with everything, therefore, one is happy to give; providing for the poor, entering the Buddha's sacred and supreme path, this is called the first stage established by the initial generation of the Bodhi mind. Achieving vast giving, with such a nature, practicing compassion and mercy, giving love and benevolence, saving sentient beings, protecting the practice of this life, pursuing benefits and righteousness, conforming to the minds of sentient beings, never generating a feeling of weariness, the heart not being lazy, diligently studying various scriptures and subtle texts; universally understanding various

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經，曉了一切諸所造業，進退由己，眾義法藏，睹諸眾庶，隨上中下，而順其意，各得所從，隨其本器，應大小故，故解世事；以解世事，便行時宜因護彼我被慚愧服，戒德自熏，忍辱心和，精進無過，一心智慧，所行精進，為己為眾，慚愧行成；以是修行，便復出家，心不回動，無能傾者，其力堅強；緣是堅強，供養如來，奉受其教；由是之故，修治道地，令其嚴凈，興顯正法，乃至篤信，慈愍施眾，悉具此已，乃住菩薩悅豫之地，為無數佛所見照念，于無量億百千垓無限兆載諸佛所護，便得進現，所愿有力，微以逮見如來至真等正覺；以仁和心，而奉事之，積累菩薩永安之業。諸有群生，所在危厄，往將護之；以是德本，勸助使發無上正真之道，供養諸佛，開化眾生，使得成就，欲化眾生，佈施飲食，先救飢渴，發於四恩，悅樂有力，奉上敬中，愍順其下，惠施仁愛，利人等利，一切罪除，無有餘殃，不復種禍，所可供佛，開化眾生以成究竟。住此道地，以是德本助一切智，諸通愍慧，轉更茂盛，猶如佛子紫磨真金，絕工金師燒治鍊金，以著火中其色益發，菩薩如是供養諸佛，勤化眾生功祚轉茂，嚴凈此法住于道地，以是德本興顯本元，乃至元本進退自由。」

金剛藏曰：「唯聽佛子！菩薩以住初發之地，

【現代漢語翻譯】 現代漢語譯本：瞭解了一切所造的業，進退都由自己決定，掌握各種義理和法藏，觀察所有民眾，根據他們的上、中、下根器，順應他們的意願，使他們各自有所遵循，根據他們本來的器量，適應大小不同的教法，因此能夠理解世事；因為理解世事，便能施行合宜的措施，因為守護彼此而穿上慚愧的衣裳，用戒律的德行來薰陶自己，以忍辱之心來調和，精進沒有懈怠，一心一意地運用智慧，所行的精進，無論是爲了自己還是爲了大眾，都能成就慚愧的修行；通過這樣的修行，便再次出家，心不退轉，沒有誰能動搖他，他的力量堅強；因為這種堅強，他能供養如來（Tathagata，佛的稱號），接受他的教誨；因為這個緣故，他能修治道地，使它莊嚴清凈，弘揚正法，乃至篤信，慈悲憐憫地佈施給大眾，完全具備這些之後，便安住于菩薩喜悅之地，被無數的佛所見照念，在無量億百千垓無限兆載諸佛的護佑下，便能顯現，所愿皆能實現，逐漸能夠見到如來至真等正覺（Anuttara-samyak-sambodhi，無上正等正覺）；以仁和之心，來奉事他們，積累菩薩永恒安樂的功業。所有眾生，身處危難，都前去保護他們；以這種德本，勸導幫助他們發起無上正真的道心，供養諸佛，開化眾生，使他們成就，想要教化眾生，佈施飲食，先救濟他們的飢渴，發起四種恩德，喜悅而有力量，尊敬上等的人，憐憫順應下等的人，惠施仁愛，利益他人如同利益自己，一切罪業消除，沒有剩餘的災禍，不再種下禍根，所能做的就是供養佛，開化眾生以達到究竟。安住于這個道地，以這種德本幫助一切智慧，各種神通和慈悲智慧，更加茂盛，如同佛子紫磨真金，經過高超的金匠燒煉，放入火中，其顏色更加鮮亮，菩薩也是這樣供養諸佛，勤奮教化眾生，功德更加茂盛，莊嚴清凈這個法，安住于道地，以這種德本弘揚本元，乃至本元，進退自由。 金剛藏（Vajragarbha，菩薩名）說：『請聽佛子！菩薩安住于初發心之地，』

【English Translation】 English version: Having understood all the karmas created, one's progress and retreat are determined by oneself. Possessing the treasury of various meanings and Dharma, observing all the people, according to their superior, middle, and inferior capacities, one complies with their wishes, enabling each to have a path to follow. According to their inherent potential, one adapts the teachings to be large or small, thus understanding worldly affairs. Because of understanding worldly affairs, one can implement appropriate measures. Because of protecting each other, one wears the garment of shame. One cultivates oneself with the virtue of precepts, harmonizes with the heart of patience, and is diligent without laziness. With a single-minded focus on wisdom, one's diligence, whether for oneself or for the masses, achieves the practice of shame. Through such practice, one again leaves home, the mind does not waver, and no one can shake it. One's strength is firm. Because of this firmness, one can make offerings to the Tathagata (the title of a Buddha), and receive his teachings. For this reason, one cultivates the path, making it solemn and pure, promoting the true Dharma, and even with deep faith, compassionately gives to the masses. Having fully possessed these qualities, one dwells in the joyful stage of a Bodhisattva, seen and remembered by countless Buddhas. Under the protection of countless billions of Buddhas, one can manifest, and all wishes can be fulfilled. Gradually, one can see the Tathagata's Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). With a heart of benevolence and harmony, one serves them, accumulating the eternal peace of a Bodhisattva. All sentient beings, in times of danger, are protected. With this virtue, one encourages and helps them to develop the supreme and true path, making offerings to the Buddhas, enlightening sentient beings, and enabling them to achieve. Wanting to teach sentient beings, one gives food and drink, first relieving their hunger and thirst, developing the four kinds of kindness, joyful and powerful, respecting those of higher status, compassionately complying with those of lower status, bestowing benevolence and love, benefiting others as one benefits oneself. All sins are eliminated, there are no remaining disasters, and no more seeds of misfortune are sown. What one can do is to make offerings to the Buddha, and enlighten sentient beings to achieve ultimate liberation. Dwelling in this path, with this virtue, one helps all wisdom, all supernatural powers, and compassionate wisdom to flourish even more, like a Buddha's child, pure gold, refined by a skilled goldsmith, placed in the fire, its color becomes even brighter. A Bodhisattva is like this, making offerings to the Buddhas, diligently teaching sentient beings, and one's merits become even more abundant. One makes this Dharma solemn and pure, dwelling in the path, with this virtue, one promotes the original source, and even the original source, one can advance and retreat freely. Vajragarbha (a Bodhisattva's name) said: 'Listen, Buddha's children! When a Bodhisattva dwells in the initial stage of aspiration,'

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當作是求，觀其行跡問其本末，諸佛菩薩為護善友，正行無厭，以成道品，當所施住，是故名曰第一地住。

「以當次問第二住地所行之業，云何致之？諸佛菩薩，明師賢友，行法無厭，以成道住，取要言之，如是第二、第三、第四、第五、第六、第七、第八、第九、第十，問其本末所當施行，而得成就諸佛菩薩。明師賢友，行法無厭，成就道地，道地之品，所觀道業，奉行德本，道地處所，曉了方便，一一分別，道地清凈，所入殊特，聖慧曰進，各各逮致，使不退轉，彼以如是凈菩薩住，解別如來無量聖慧，以立若斯方便隨時，是為菩薩第一道地，而不迴轉也。未曾廢退，如是遂進，得成十住，不還墮落聲聞緣覺。慧住顯明，稍近佛智無極光明，猶如佛子明智導師，將護大賈，諸品群眾，度厄難路，得愿到國入大城中，所越徑路悉曉了之，逕路好醜善惡難易，某處殊安某處恐難，重問餘路所當興立，所乘車馬諸象大乘，可得通度，而不動傾。第一住地亦復如斯，猶如斯人至大城裡，悉別安處無諸動轉，從第一住所立道地，奉慧如是靡所不達，以大財富無窮之業，等化大眾至入大城，不為穢濁之所見溺，能自為己不危眾賈。如是佛子！菩薩猶如明智導師，以能得住第一道地，曉了諸地，嚴凈修治一切道地，至於

【現代漢語翻譯】 現代漢語譯本：假設有人求道，觀察他的行為軌跡，詢問其根本和末節。諸佛菩薩爲了護持善友，以正行而不厭倦，從而成就菩提之道。他們所安住的地方，因此被稱為第一地住。 接著詢問第二住地所修行的業，如何才能達到？諸佛菩薩，明師賢友，修行佛法而不厭倦，從而成就菩提之住。簡要來說，像這樣第二、第三、第四、第五、第六、第七、第八、第九、第十地，詢問其根本和末節，應當如何施行，才能成就諸佛菩薩。明師賢友，修行佛法而不厭倦，成就菩提道地，道地的品類，所觀察的道業，奉行的德本，道地所處的位置，明瞭各種方便法門，一一加以分別，道地清凈，所進入的殊勝境界，聖慧日益增長，各自達到，使之不退轉。他們以如此清凈的菩薩住處，理解如來無量的聖慧，從而建立這樣的方便法門，隨時運用，這就是菩薩的第一道地，而不退轉。他們不曾廢棄退縮，如此不斷前進，最終成就十住，不再墮落到聲聞緣覺的境界。智慧的安住顯明，逐漸接近佛的無極光明，猶如佛子，明智的導師，護持著大商人，以及各種各樣的人群，度過艱難險阻的道路，最終到達理想的國度，進入大城之中。他們對所經過的道路都非常瞭解，知道道路的好壞、善惡、難易，哪裡特別安全，哪裡可能危險。他們會再次詢問其他道路，應當如何建設，所乘坐的車馬、大象等交通工具，如何才能順利通過，而不發生傾覆。第一住地也是如此，猶如這個人到達大城之中，完全瞭解安頓之處，不會有任何動搖。從第一住所建立的道地，奉行智慧，無所不達，以無窮的財富和事業，平等地教化大眾，最終進入大城，不被污穢濁流所淹沒，能夠保護自己，不使眾商人陷入危險。像這樣的佛子！菩薩猶如明智的導師，能夠安住于第一道地，瞭解各個道地，莊嚴清凈地修治一切道地，直到...

【English Translation】 English version: Suppose someone seeks the Way, observes their actions and traces, and inquires about their origin and end. The Buddhas and Bodhisattvas, in order to protect good friends, practice diligently without weariness, thereby accomplishing the path to enlightenment. The place where they abide is therefore called the First Stage of Abiding. Next, inquire about the practices of the Second Stage of Abiding, and how to attain it. The Buddhas and Bodhisattvas, wise teachers and virtuous friends, practice the Dharma without weariness, thereby accomplishing the abode of enlightenment. In short, like this, the Second, Third, Fourth, Fifth, Sixth, Seventh, Eighth, Ninth, and Tenth Stages, inquire about their origin and end, and how they should be practiced in order to accomplish Buddhahood. Wise teachers and virtuous friends, practice the Dharma without weariness, accomplishing the Bodhi Path, the categories of the Path, the practices observed, the virtues upheld, the location of the Path, understanding various skillful means, distinguishing them one by one, the purity of the Path, the special realms entered, the wisdom of the sages increasing daily, each attaining it, ensuring no regression. They, with such pure Bodhisattva abodes, understand the immeasurable wisdom of the Tathagata, thereby establishing such skillful means, using them at any time. This is the Bodhisattva's First Path, and they do not regress. They never abandon or retreat, thus continuously advancing, ultimately accomplishing the Ten Abodes, no longer falling into the realms of Sravakas and Pratyekabuddhas. The abode of wisdom becomes clear, gradually approaching the immeasurable light of the Buddha, like a Buddha's child, a wise guide, protecting the great merchants and various groups of people, crossing difficult and dangerous roads, finally reaching the ideal country, entering the great city. They are very familiar with the roads they have traveled, knowing the good, bad, right, wrong, easy, and difficult aspects of the roads, where it is particularly safe, and where it might be dangerous. They will inquire again about other roads, how they should be constructed, and how the vehicles, horses, elephants, and other means of transportation can pass smoothly without overturning. The First Stage of Abiding is also like this, like a person who arrives in a great city, fully understands the places of settlement, and will not have any wavering. From the Path established in the First Abode, practicing wisdom, they reach everywhere, using infinite wealth and undertakings, equally teaching the masses, finally entering the great city, not being drowned by the turbid currents, able to protect themselves, and not endangering the merchants. Like this, Buddha's children! Bodhisattvas are like wise guides, able to abide in the First Path, understanding each Path, solemnly and purely cultivating all Paths, until...

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十住解暢菩薩一切道地，入如來慧，攝取菩薩無極福慶積德之業，累于聖慧，所作已辦。為眾大導應意開化，使越生死往返大難無窮曠野飢渴苦患，則以通達，入一切智無極法城。是故佛子！菩薩大士，以無惓心，常修精進，致於殊特嚴凈道地，是為佛子名曰菩薩大士悅豫第一住地入于道門演普等教。菩薩住此，所游天下，國土處所，得大威豪將護道法，以大惠施濟于眾生，以善功德消除貪嫉，退其垢穢宣無窮施，所興德本施救眾乏，諸可珍愛，割情濟眾，行四恩義，惠施仁愛，利人等利一切救濟，合聚黎庶心不捨佛，思法聖眾惟菩薩業，志菩薩行諸度無極十住之地，念於十力，四無所畏，十八不共，諸佛之法，至悉具足一切智矣。以是德致一切至尊無極豪相，為最為上為無疇匹，為無等侶，開導宣化，顯示眾人，成一切智；將濟危厄，發意之頃，精進勤修一切順化，不慕時俗財利之業，道法之正，出家學道，奉佛法教，斯須之間，致無央數諸三昧定，見諸佛尊不可稱載；以是建立，睹諸世界無央數千，念得越度無數國土，照諸境界，開化眾生，識念過去當來諸劫，撰擇法門，顯示諸身，現諸菩薩無央數載，眷屬圍繞。菩薩由是所建立力，入殊特愿，在所變現，諸可興善，宣佈惠施，乃至普通無數億垓百千劫事。」

【現代漢語翻譯】 現代漢語譯本：菩薩通達十住（菩薩修行過程中的十個階段）的道理，進入如來的智慧，積累菩薩無盡的福德，將功德累積于聖慧，所作所為都已經圓滿。他們作為眾生的大導師，應眾生的意願進行開導教化，使眾生超越生死輪迴，脫離無邊曠野般的飢渴苦難，從而通達一切智慧，進入無極的法城。因此，佛子們！菩薩大士們，以永不懈怠的心，常常精進修行，達到殊勝莊嚴的道地。這就是佛子們所說的菩薩大士歡喜的第一住地，進入佛道之門，宣揚普遍平等的教義。菩薩住於此地，所遊歷的天下、國土、處所，都得到大威德的護持，以大智慧佈施救濟眾生，以善功德消除貪婪嫉妒，去除污垢，宣揚無盡的佈施，所興起的德行根本在於救濟貧乏，對於一切珍愛之物，都能割捨情愛來救濟眾生，奉行四恩（父母恩、眾生恩、國土恩、三寶恩）的意義，施予仁愛，利益他人，平等救濟一切，聚集民眾，心中不捨棄佛，思念佛法僧三寶，唯有菩薩的修行，立志于菩薩的行持，諸度無極的十住之地，念及十力（如來十種智慧力量），四無所畏（佛的四種無畏懼的自信），十八不共法（佛獨有的十八種功德），諸佛的教法，最終完全具備一切智慧。憑藉這些德行，達到一切至尊無上的境界，成為最為尊貴、無與倫比、無可匹敵的導師，開導宣化，向眾人顯示，成就一切智慧；將要救濟危難，發願之時，精進勤修一切順應教化的行為，不羨慕世俗的財利，遵循道法的正道，出家學道，奉行佛法教誨，在極短的時間內，達到無數的三昧禪定，見到無數的佛陀，無法稱量；因此建立功德，見到無數的世界，念及越度無數國土，照耀一切境界，開化眾生，認識過去和未來的劫數，選擇法門，顯示各種身形，顯現無數劫的菩薩，眷屬圍繞。菩薩由此所建立的力量，進入殊勝的願力，在所變現之處，興起一切善行，宣佈佈施，乃至普遍無數億垓百千劫的事情。 菩薩通達十住（菩薩修行過程中的十個階段）的道理，進入如來的智慧，積累菩薩無盡的福德，將功德累積于聖慧，所作所為都已經圓滿。他們作為眾生的大導師，應眾生的意願進行開導教化，使眾生超越生死輪迴，脫離無邊曠野般的飢渴苦難，從而通達一切智慧，進入無極的法城。因此，佛子們！菩薩大士們，以永不懈怠的心，常常精進修行，達到殊勝莊嚴的道地。這就是佛子們所說的菩薩大士歡喜的第一住地，進入佛道之門，宣揚普遍平等的教義。菩薩住於此地，所遊歷的天下、國土、處所，都得到大威德的護持，以大智慧佈施救濟眾生，以善功德消除貪婪嫉妒，去除污垢，宣揚無盡的佈施，所興起的德行根本在於救濟貧乏，對於一切珍愛之物，都能割捨情愛來救濟眾生，奉行四恩（父母恩、眾生恩、國土恩、三寶恩）的意義，施予仁愛，利益他人，平等救濟一切，聚集民眾，心中不捨棄佛，思念佛法僧三寶，唯有菩薩的修行，立志于菩薩的行持，諸度無極的十住之地，念及十力（如來十種智慧力量），四無所畏（佛的四種無畏懼的自信），十八不共法（佛獨有的十八種功德），諸佛的教法，最終完全具備一切智慧。憑藉這些德行，達到一切至尊無上的境界，成為最為尊貴、無與倫比、無可匹敵的導師，開導宣化，向眾人顯示，成就一切智慧；將要救濟危難，發願之時，精進勤修一切順應教化的行為，不羨慕世俗的財利，遵循道法的正道，出家學道，奉行佛法教誨，在極短的時間內，達到無數的三昧禪定，見到無數的佛陀，無法稱量；因此建立功德，見到無數的世界，念及越度無數國土，照耀一切境界，開化眾生，認識過去和未來的劫數，選擇法門，顯示各種身形，顯現無數劫的菩薩，眷屬圍繞。菩薩由此所建立的力量，進入殊勝的願力，在所變現之處，興起一切善行，宣佈佈施，乃至普遍無數億垓百千劫的事情。

【English Translation】 English version: Bodhisattvas, having thoroughly understood the ten stages of dwelling (ten stages in a Bodhisattva's path), enter the wisdom of the Tathagata (Buddha), accumulate immeasurable merit, and build upon their sacred wisdom, having accomplished all that needs to be done. As great guides for all beings, they enlighten and teach according to the wishes of beings, enabling them to transcend the cycle of birth and death, escape the endless wilderness of hunger and suffering, and thus attain all wisdom, entering the boundless city of Dharma. Therefore, children of the Buddha! Great Bodhisattvas, with unflagging hearts, constantly cultivate diligence, reaching the sublime and pure stages of the path. This is what the children of the Buddha call the first stage of dwelling, the Joyful Ground of the Great Bodhisattva, entering the gate of the Buddha's path, proclaiming the universally equal teachings. Bodhisattvas dwelling in this stage, wherever they travel in the world, in any country or place, receive the protection of great power, using great wisdom to give and aid all beings, using good merit to eliminate greed and jealousy, removing defilements, proclaiming endless giving, the foundation of their virtuous actions being to aid the needy. For all that is cherished, they can relinquish their attachments to help beings, practicing the meaning of the four kinds of gratitude (gratitude to parents, to all beings, to the country, and to the Three Jewels), bestowing kindness, benefiting others, equally aiding all, gathering the people, their hearts not abandoning the Buddha, contemplating the Dharma and the Sangha (the monastic community), focusing solely on the practice of the Bodhisattva, aspiring to the conduct of the Bodhisattva, the ten stages of dwelling of the perfections, mindful of the ten powers (ten wisdom powers of the Tathagata), the four fearlessnesses (four kinds of fearless confidence of the Buddha), the eighteen unique qualities (eighteen unique merits of the Buddha), and the teachings of all Buddhas, ultimately fully possessing all wisdom. Through these merits, they reach the supreme and boundless state, becoming the most honored, incomparable, and unequaled guides, enlightening and teaching, revealing to all, achieving all wisdom; when about to save from danger, at the moment of making the vow, they diligently cultivate all actions that accord with the teachings, not envying worldly wealth and gain, following the righteous path of the Dharma, leaving home to study the path, practicing the Buddha's teachings, in a very short time, attaining countless samadhi (meditative states), seeing countless Buddhas, beyond measure; thus establishing merit, seeing countless worlds, mindful of crossing countless lands, illuminating all realms, enlightening beings, knowing the past and future kalpas (eons), choosing the Dharma gates, manifesting various forms, appearing as Bodhisattvas for countless kalpas, surrounded by their retinue. The Bodhisattvas, through the power they have established, enter into sublime vows, wherever they manifest, they initiate all good actions, proclaiming giving, even to the extent of countless billions of nayutas of hundreds of thousands of kalpas. Bodhisattvas, having thoroughly understood the ten stages of dwelling (ten stages in a Bodhisattva's path), enter the wisdom of the Tathagata (Buddha), accumulate immeasurable merit, and build upon their sacred wisdom, having accomplished all that needs to be done. As great guides for all beings, they enlighten and teach according to the wishes of beings, enabling them to transcend the cycle of birth and death, escape the endless wilderness of hunger and suffering, and thus attain all wisdom, entering the boundless city of Dharma. Therefore, children of the Buddha! Great Bodhisattvas, with unflagging hearts, constantly cultivate diligence, reaching the sublime and pure stages of the path. This is what the children of the Buddha call the first stage of dwelling, the Joyful Ground of the Great Bodhisattva, entering the gate of the Buddha's path, proclaiming the universally equal teachings. Bodhisattvas dwelling in this stage, wherever they travel in the world, in any country or place, receive the protection of great power, using great wisdom to give and aid all beings, using good merit to eliminate greed and jealousy, removing defilements, proclaiming endless giving, the foundation of their virtuous actions being to aid the needy. For all that is cherished, they can relinquish their attachments to help beings, practicing the meaning of the four kinds of gratitude (gratitude to parents, to all beings, to the country, and to the Three Jewels), bestowing kindness, benefiting others, equally aiding all, gathering the people, their hearts not abandoning the Buddha, contemplating the Dharma and the Sangha (the monastic community), focusing solely on the practice of the Bodhisattva, aspiring to the conduct of the Bodhisattva, the ten stages of dwelling of the perfections, mindful of the ten powers (ten wisdom powers of the Tathagata), the four fearlessnesses (four kinds of fearless confidence of the Buddha), the eighteen unique qualities (eighteen unique merits of the Buddha), and the teachings of all Buddhas, ultimately fully possessing all wisdom. Through these merits, they reach the supreme and boundless state, becoming the most honored, incomparable, and unequaled guides, enlightening and teaching, revealing to all, achieving all wisdom; when about to save from danger, at the moment of making the vow, they diligently cultivate all actions that accord with the teachings, not envying worldly wealth and gain, following the righteous path of the Dharma, leaving home to study the path, practicing the Buddha's teachings, in a very short time, attaining countless samadhi (meditative states), seeing countless Buddhas, beyond measure; thus establishing merit, seeing countless worlds, mindful of crossing countless lands, illuminating all realms, enlightening beings, knowing the past and future kalpas (eons), choosing the Dharma gates, manifesting various forms, appearing as Bodhisattvas for countless kalpas, surrounded by their retinue. The Bodhisattvas, through the power they have established, enter into sublime vows, wherever they manifest, they initiate all good actions, proclaiming giving, even to the extent of countless billions of nayutas of hundreds of thousands of kalpas.

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於是金剛藏菩薩大士，思惟察是菩薩住義之所歸矣，即時頌曰：

「積累清白法，　　殖眾德之本； 　稽首歸諸佛，　　順行慈仁業。 　入于信解脫，　　清凈善之元； 　心御無限量，　　最勝之聖慧。 　佛為一切智，　　凈力現其處； 　成就眾祐法，　　導利護群黎。 　以行大愍哀，　　轉殊勝法輪； 　如來田佳良，　　興發心甚尊。 　一時所曉了，　　思惟泥洹業； 　若干覺眾生，　　隨時顯其義。 　合集一切德，　　是為眾導師； 　其心所周入，　　猶等如虛空。 　智慧最威神，　　本哀行善權； 　志性懷篤信，　　清凈力無量。 　面見無掛礙，　　救濟外眾生； 　殖種平等業，　　思惟念安住。 　適生心之寶，　　眾祐自然慧； 　以通雅力行，　　究竟佛道法。 　生十力種性，　　永無諸罪殃； 　最勝曜正真，　　至於尊上道。 　是為心和同，　　顯發致平地； 　無動猶如山，　　在國等性行。 　多所抱歡悅，　　志意修篤信； 　欣樂應廣普，　　善哉意義妙。 　要離諸恐懼，　　無有瞋恚行； 　應時勝棄穢，　　謹順善將養。 　樂救眾群生，　　聖慧無等侶； 　心懷至踴躍，　　捐除眾非處。 　以消五恐畏，　　緣是致道地； 　至死

【現代漢語翻譯】 現代漢語譯本 於是金剛藏菩薩（Vajragarbha Bodhisattva，金剛藏菩薩）大士，思索觀察菩薩安住的意義歸宿，即刻以偈頌說道： 『積累清凈的法，培植眾德的根本； 稽首歸敬諸佛，順應修行慈悲仁愛的行為。 進入信解脫，清凈善良的根源； 心能駕馭無常，擁有最殊勝的聖慧。 佛是一切智者，以清凈的力量顯現其所在； 成就眾多庇佑的法，引導利益並守護眾生。 以大慈悲心行事，轉動殊勝的法輪； 如來是良田，發起的心意極其尊貴。 一時之間所領悟的，是思索涅槃的修行； 覺悟若干眾生，隨時顯現其中的意義。 彙集一切功德，是眾生的導師； 其心所遍及之處，猶如虛空一般廣大。 智慧最為威神，本著慈悲心行使善巧方便； 意志堅定懷有篤實的信心，清凈的力量無量無邊。 面對一切無所障礙，救濟外在的眾生； 培植平等的事業，思索並安住于正念。 適時生起心之珍寶，自然擁有眾多庇佑的智慧； 以通達高雅的力量修行，最終成就佛道。 生出十力（dasabala，佛的十種力量）的種性，永遠沒有各種罪惡災殃； 最殊勝的光芒照耀正道，到達至高無上的道。 這是心意和合一致，顯發到達平坦的境地； 不動搖猶如山嶽，在國家中行為平等。 多所抱持歡喜，意志堅定修持篤信； 欣喜快樂應當廣為普及，善哉，其中的意義真是微妙。 要遠離各種恐懼，沒有嗔恨的行為； 應當及時捨棄污穢，謹慎順從善的引導。 樂於救度眾生，聖慧無與倫比； 心中懷著至高的喜悅，捨棄各種不當之處。 以此消除五種恐懼，因此到達道之境地； 直至死亡。'

【English Translation】 English version Then, the great Bodhisattva Vajragarbha (Vajragarbha Bodhisattva), contemplating and observing the ultimate meaning of a Bodhisattva's dwelling, immediately spoke in verse: 'Accumulating pure Dharma, cultivating the roots of all virtues; Bowing in reverence to all Buddhas, following the practice of loving-kindness and compassion. Entering the liberation of faith and understanding, the source of pure goodness; The mind controls impermanence, possessing the most supreme sacred wisdom. The Buddha is the all-knowing one, manifesting his presence with pure power; Accomplishing numerous protective Dharmas, guiding, benefiting, and safeguarding all beings. Acting with great compassion, turning the supreme Dharma wheel; The Tathagata is a good field, the intention that arises is extremely noble. What is understood in a single moment is the contemplation of Nirvana practice; Awakening numerous beings, revealing its meaning at all times. Gathering all merits, being the guide of all beings; The reach of his mind is as vast as the empty space. Wisdom is most powerful and divine, using skillful means based on compassion; With firm will and steadfast faith, pure power is immeasurable. Facing everything without obstruction, saving external beings; Cultivating the practice of equality, contemplating and dwelling in mindfulness. Timely arising of the mind's treasure, naturally possessing the wisdom of numerous blessings; Practicing with the power of refined understanding, ultimately accomplishing the Buddha's path. Giving rise to the nature of the ten powers (dasabala, the ten powers of a Buddha), forever free from all sins and calamities; The most supreme light shines on the right path, reaching the supreme path. This is the harmony of mind and intention, revealing the attainment of a level ground; Unshakable like a mountain, acting with equality in the nation. Holding much joy, with firm will cultivating steadfast faith; Joy and happiness should be widely spread, how wonderful, the meaning is truly profound. One must be free from all fears, without any actions of hatred; One should timely abandon defilements, carefully follow the guidance of goodness. Delighting in saving all beings, sacred wisdom is unparalleled; With the highest joy in the heart, abandoning all improper places. By this, eliminating the five fears, thus reaching the state of the path; Until death.'

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不保命，　　遠於諸惡趣。 　以舍眾會畏，　　終無恐懼心； 　何因至今無，　　則無有吾我。 　若能離恐懼，　　專精行慈愍； 　至信修恭敬，　　除慕富功勛。 　夙興而夜寐，　　修習眾德本； 　以立誠信法，　　不為欲所污。 　心若聞雅典，　　修善無厭極； 　永除愛慾利，　　常好樂佛道。 　志慕凈慧力，　　修治佛經法； 　求諸度無極，　　棄捐諛諂業。 　言行常相應，　　終無虛妄言； 　最勝種無穢，　　疾學至佛道。 　以離方俗事，　　不樂世諸利； 　不違清白法，　　勤修最上行。 　精勤功勛義，　　唯好如此法； 　導御以自誓，　　所欲見最勝。 　為諸奉持法，　　所至無嫉妒； 　將順以弘誓，　　身行常殊妙。 　嚴凈諸佛土，　　開化眾群生； 　是遍諸佛土，　　與諸佛俱游。 　佛以一名稱，　　彼此無虛妄； 　一切皆可得，　　覺了最上義。 　如是愿無量，　　導利至永安； 　是廣普無限，　　逮致無可畏。 　眾生猶虛空，　　諸法所因生； 　最勝究竟俗，　　興顯于慧地。 　其心之境界，　　極入于聖慧； 　逮致三達智，　　以開于眾生。 　究竟至弘誓，　　令我獲此愿； 　如是之暢達，　　其行亦若茲。 　如是善藏恩，

【現代漢語翻譯】 現代漢語譯本 不執著于保全生命，就能遠離各種惡道。 因為捨棄了大眾集會時的畏懼，最終就不會有恐懼之心； 為什麼直到現在都沒有恐懼呢？那是因為沒有了『我』和『我的』執著。 如果能夠遠離恐懼，專心精進地修行慈悲， 以至誠的信心修習恭敬，去除對財富和功勛的貪求。 早起晚睡，修習各種功德的根本； 以此建立誠信的法則，不被慾望所污染。 心中如果聽到高雅的教誨，修習善行就不會有厭倦； 永遠去除對愛慾和利益的貪戀，常常喜愛佛道。 立志追求清凈智慧的力量，修習佛經的教法； 尋求各種度脫的無上法門，拋棄諂媚奉承的行為。 言語和行為常常一致，最終不會有虛妄的言辭； 最殊勝的種子沒有污穢，迅速學習直至成就佛道。 因為遠離世俗的事務，不貪戀世間的各種利益； 不違背清凈的法則，勤奮修習最上乘的修行。 精勤于功德和勛業的意義，只喜愛這樣的教法； 以自我誓願來引導和駕馭自己，所希望的是見到最殊勝的境界。 爲了那些奉持佛法的人，所到之處都沒有嫉妒； 順應佛的教誨來弘揚誓願，自身的行為常常殊勝美妙。 莊嚴清凈各個佛的國土，開化引導眾多的眾生； 這樣就能遍及各個佛的國土，與諸佛一同遊歷。 佛以一個名稱，彼此之間沒有虛妄； 一切都可以獲得，覺悟到最上乘的真義。 這樣的願望是無量的，引導眾生到達永遠的安樂； 這是廣闊普遍而無限的，最終達到無可畏懼的境界。 眾生如同虛空一樣，諸法都是因緣和合而生； 最殊勝究竟的世俗諦，在智慧之地顯現出來。 他們的心境，深入到聖者的智慧之中； 獲得三明六通的智慧，以此來開導眾生。 最終達到弘大的誓願，讓我獲得這樣的願望； 像這樣通達無礙，他們的行為也像這樣。 像這樣善於隱藏恩德，

【English Translation】 English version Not clinging to preserving life, one can stay far away from all evil realms. By abandoning the fear of public gatherings, one will ultimately have no fear in their heart; Why is there no fear until now? It is because there is no attachment to 'I' and 'mine'. If one can stay away from fear, and diligently practice loving-kindness, With sincere faith, practice reverence, and remove the greed for wealth and merit. Rising early and sleeping late, cultivate the roots of all virtues; Establish the law of integrity with this, and not be defiled by desires. If the heart hears elegant teachings, there will be no weariness in cultivating good deeds; Forever remove the greed for love, desire, and profit, and always delight in the Buddha's path. Aspire to the power of pure wisdom, and cultivate the teachings of the Buddhist scriptures; Seek all the supreme methods of liberation, and abandon the practice of flattery and sycophancy. Words and actions are always consistent, and ultimately there will be no false speech; The most excellent seed is without defilement, quickly learn until the attainment of Buddhahood. Because one stays away from worldly affairs, one does not covet worldly benefits; Not violating the pure law, diligently cultivate the supreme practice. Be diligent in the meaning of merit and achievement, and only love such teachings; Guide and control oneself with self-vows, and what is desired is to see the most excellent realm. For those who uphold the Dharma, there is no jealousy wherever they go; Follow the Buddha's teachings to propagate vows, and one's own actions are always excellent and wonderful. Adorn and purify all the Buddha's lands, and enlighten and guide the multitude of beings; In this way, one can pervade all the Buddha's lands and travel with all the Buddhas. The Buddha is known by one name, and there is no falsehood between each other; Everything can be obtained, and one can awaken to the supreme truth. Such vows are immeasurable, guiding beings to eternal peace and happiness; This is vast, universal, and limitless, ultimately reaching a state of fearlessness. Beings are like empty space, and all phenomena arise from causes and conditions; The most excellent and ultimate conventional truth manifests in the realm of wisdom. Their state of mind deeply enters into the wisdom of the sages; Attaining the three insights and six supernatural powers, they use this to enlighten beings. Ultimately reaching the great vows, let me obtain such a wish; Like this, being unobstructed and clear, their actions are also like this. Like this, being good at concealing kindness,

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仁和心柔軟； 　篤信佛功德，　　觀察眾生元。 　緣行入愍哀，　　興發於大慈； 　吾當護養育，　　欲安立黎庶。 　以是故佈施，　　若干種可惠； 　國土城邑聚，　　眾寶及象馬。 　頭目及手足，　　並以己身肉； 　一切普能施，　　不可懷怯弱。 　志慕眾經典，　　不以為患厭； 　曉了世經籍，　　隨俗而勸化。 　其智超三世，　　懷慚志堅強； 　供養無等雙，　　奉敬諸長者。 　眾聖行如是，　　夙夜勤不廢； 　熾盛諸功德，　　猶火中之金。 　彼勤精行此，　　菩薩十住地； 　慕于無為業，　　而化諸有為。 　猶如有導師，　　愍傷大眾賈； 　豫問安隱路，　　故在前指示。 　菩薩亦如是，　　初發第一住； 　稍進至十住，　　成致無礙道。 　以能住此義，　　究暢執功勛； 　慈心不懷害，　　以法而教眾。 　在天下知時，　　開化咸將護； 　立眾令佈施，　　使樂佛聖慧。 　至聖發意頃，　　棄國捐王舍； 　入于佛法教，　　出行修精進。 　尋逮得三昧，　　見佛無數千； 　感動諸佛國，　　睹光往聽經。 　凈化無數眾，　　使入道法門； 　游于百千劫，　　隨時現其身。 　諸最勝本業，　　覺寤眾睡眠； 　如過去諸佛，　　覺寤

【現代漢語翻譯】 現代漢語譯本 內心仁慈而柔軟； 堅定地相信佛的功德，觀察眾生的本源。 因緣而行生起憐憫和悲哀，從而激發廣大的慈悲心； 我應當保護和養育眾生，想要使百姓安樂。 因此要廣行佈施，各種財物都可以施捨； 包括國土、城邑、村落，各種珍寶以及象馬。 甚至頭、眼睛、手、腳，以及自身的血肉； 一切都普遍施捨，心中不可有絲毫的怯弱。 立志追求各種經典，不因此感到厭煩； 通曉世間的典籍，隨順世俗來勸導教化。 他的智慧超越過去、現在、未來三世，心懷慚愧而意志堅定； 供養無與倫比的聖者，恭敬侍奉各位長者。 諸位聖賢的修行就是這樣，從早到晚勤奮不懈怠； 使各種功德熾盛增長，如同烈火中的黃金一樣純粹。 他們勤奮精進地修行這些，達到菩薩的十住地（菩薩修行過程中的十個階段）； 追求無為的境界，卻教化有為的眾生。 就像有導師一樣，憐憫和傷感那些商旅； 預先詢問安全的路途，所以在前面指示方向。 菩薩也是這樣，最初發起第一住（菩薩修行的第一個階段）； 逐漸進步到第十住（菩薩修行的第十個階段），最終成就無礙的道。 因為能夠安住于這個道理，徹底地發揮自己的功勛； 以慈悲心不懷害意，用佛法來教導眾生。 在天下知道時機，開導教化並加以保護； 引導眾生行佈施，使他們樂於佛的聖慧。 至聖之人發心的時候，就捨棄了國家和王位； 進入佛法教誨，出家修行精進。 很快就獲得三昧（禪定），見到無數的佛； 感動諸佛的國土，看到佛光而前往聽經。 凈化無數的眾生，使他們進入佛法的門徑； 在百千劫中游歷，隨時顯現自己的身形。 諸位最殊勝的本業，覺醒眾生的睡眠； 如同過去的諸佛一樣，覺醒眾生。

【English Translation】 English version The heart is benevolent and gentle; Firmly believe in the merits of the Buddha, observe the origin of sentient beings. Through karmic conditions, compassion and sorrow arise, thus arousing great compassion; I shall protect and nurture all beings, desiring to bring peace to the people. Therefore, practice generosity, all kinds of wealth can be given away; Including lands, cities, villages, various treasures, as well as elephants and horses. Even the head, eyes, hands, feet, and one's own flesh and blood; All are universally given away, without any timidity in the heart. Aspire to all the scriptures, without feeling weary or厭煩; Understand worldly texts, and persuade and teach according to customs. His wisdom transcends the three times of past, present, and future, with a sense of shame and a firm will; Make offerings to the unparalleled saints, and respectfully serve all elders. The practice of the sages is like this, diligent and tireless from morning to night; Making all merits flourish and grow, as pure as gold in a blazing fire. They diligently practice these, reaching the ten stages of a Bodhisattva (ten stages in the Bodhisattva's path); Seeking the realm of non-action, yet teaching sentient beings in the realm of action. Just like a guide, who pities and feels sorrow for the merchants; Inquiring beforehand about the safe route, and thus pointing the way ahead. Bodhisattvas are also like this, initially starting from the first stage (the first stage of Bodhisattva practice); Gradually progressing to the tenth stage (the tenth stage of Bodhisattva practice), ultimately achieving the unobstructed path. Because they can abide in this principle, thoroughly exert their merits; With a compassionate heart, without harboring any harmful intent, using the Dharma to teach sentient beings. Knowing the right time in the world, guiding and protecting all; Leading sentient beings to practice generosity, making them delight in the Buddha's sacred wisdom. When the most sacred one makes the aspiration, he abandons the country and the throne; Entering the teachings of the Buddha, leaving home to practice diligently. Quickly attaining Samadhi (meditative concentration), seeing countless Buddhas; Moving the Buddha lands, seeing the Buddha's light and going to listen to the scriptures. Purifying countless sentient beings, leading them into the path of the Dharma; Traveling through hundreds of thousands of kalpas, manifesting their forms at any time. The most excellent fundamental deeds, awakening sentient beings from their sleep; Just like the Buddhas of the past, awakening sentient beings.

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眾懵懵。 　是為第一住，　　最勝所宣佈； 　普愍傷世間，　　無上諸菩薩。」

諸菩薩等，咸有聞此無上道業，慕樂尊行，心抱悅豫，忻然安隱，自從坐起，迎逆稽首，踴在虛空，散眾天華，口宣妙言。嘆曰：「善哉金剛藏！聖猛無所畏，曉了道住，行菩薩法，眾會悅豫，聞解脫元，唯咨上道第二之住，其行雲何？當所思奉，大智唯宣，聞者坦然，進至無極，開化眾生。」◎

◎漸備一切智德經離垢住品第二

金剛藏報：「諸佛子！是菩薩大士，以了初發第一住竟，爾乃好樂第二住矣，意性懷篤，奉修十事。何謂為十？一曰、志性柔和，而無粗獷；二曰、修正真業，無有邪思；三曰、其行質直，永無諛諂；四曰、心懷調仁，不為瞋恨；五曰、其行寂然，未曾憒亂；六曰、意抱至真，不為虛偽；七曰、其行方幅，無有雜碎；八曰、進止坦然，無所貪慕；九曰、行在微妙，不為下劣；十曰、其意寬弘，未曾迫迮；是為十事。菩薩意性懷篤，具成初住，至第二住。」

金剛藏曰：「又諸佛子！菩薩已住第二離垢之地，離於殺生，不執刀杖，心懷慚愧，愍哀群生，常抱慈心，欲濟眾生，無有思想，心不念殺，不求人便，不危他人，捨身之安而解眾患，無有二心，況復犯乎？又不盜竊，心常好施

【現代漢語翻譯】 現代漢語譯本 眾人皆懵懂無知。 這是第一住的境界，最殊勝者所宣說； 普遍憐憫傷痛的世間，無上的諸位菩薩。」

諸位菩薩等，都聽聞了這無上的道業，愛慕並樂於遵循，心中充滿喜悅，安穩而欣然。他們從座位上起身，迎上前去稽首致敬，躍升到虛空中，散佈各種天花，口中宣說美妙的言辭。他們讚歎道：『善哉，金剛藏（菩薩名）！您是聖者，勇猛無畏，明曉道之安住，奉行菩薩之道，令大眾歡喜愉悅，聽聞解脫的根源。我們想請教您關於上道第二住的境界，其修行是如何的？我們應當如何奉行？請您以大智慧宣說，使聽聞者心胸坦蕩，進而達到無極之境，開化眾生。』

◎《漸備一切智德經·離垢住品》第二

金剛藏菩薩回答說：『諸位佛子！這位菩薩大士，在瞭解了初發心第一住的境界后，才開始喜愛第二住的境界，其心性堅定，奉行修持十件事。這十件事是什麼呢？第一，志向柔和，沒有粗暴；第二，修正真正的行為，沒有邪惡的思想；第三，行為正直，永遠沒有諂媚；第四，心中懷有調和的仁愛，不生嗔恨；第五，行為寂靜，不曾煩亂；第六，心中懷有至真，沒有虛偽；第七，行為方正，沒有雜亂；第八，進退坦然，沒有貪求；第九，行為微妙，不為下劣；第十，心意寬廣，不曾狹隘；這就是十件事。菩薩心性堅定，成就初住，進而達到第二住。』

金剛藏菩薩說：『還有，諸位佛子！菩薩已經安住于第二離垢之地，遠離殺生，不執持刀杖，心中懷有慚愧，憐憫哀傷眾生，常懷慈悲之心，想要救濟眾生，沒有殺生的念頭，不求他人方便，不危害他人，捨棄自身的安樂而解除眾生的痛苦，沒有二心，更何況會犯殺生之罪呢？又不偷盜，心中常常喜歡佈施。

【English Translation】 English version The multitude is ignorant and confused. This is the first dwelling, proclaimed by the most excellent one; Universally compassionate to the suffering world, the unsurpassed Bodhisattvas.」

The Bodhisattvas, having heard of this unsurpassed path, admired and delighted in following it, their hearts filled with joy, peaceful and content. They rose from their seats, approached and bowed in reverence, ascended into the sky, scattered celestial flowers, and uttered wonderful words. They exclaimed: 『Excellent, Vajragarbha (Bodhisattva's name)! You are a sage, courageous and fearless, understanding the dwelling of the path, practicing the Bodhisattva way, bringing joy to the assembly, and hearing the source of liberation. We wish to inquire about the second dwelling of the supreme path, how is its practice? How should we follow it? Please, with your great wisdom, explain, so that those who hear may be open-hearted, advance to the boundless realm, and enlighten all beings.』

◎ The Second Chapter, 'The Stainless Dwelling,' of the Sutra on Gradually Perfecting All Wisdom and Virtue

Vajragarbha Bodhisattva replied: 『Disciples of the Buddha! This great Bodhisattva, having understood the first dwelling of the initial aspiration, then delights in the second dwelling, with a steadfast mind, practicing ten things. What are these ten things? First, their aspiration is gentle, without roughness; second, they correct true actions, without evil thoughts; third, their conduct is upright, never flattering; fourth, their heart is filled with harmonious kindness, without anger; fifth, their conduct is peaceful, never disturbed; sixth, their mind holds the ultimate truth, without falsehood; seventh, their conduct is proper, without disorder; eighth, their progress and retreat are natural, without greed; ninth, their conduct is subtle, not inferior; tenth, their mind is broad, never narrow; these are the ten things. The Bodhisattva, with a steadfast mind, accomplishes the first dwelling and advances to the second dwelling.』

Vajragarbha Bodhisattva said: 『Furthermore, disciples of the Buddha! The Bodhisattva, having already dwelt in the second stainless ground, refrains from killing, does not hold weapons, has a sense of shame, pities and sorrows for all beings, always cherishes a compassionate heart, desires to save all beings, has no thought of killing, does not seek convenience for oneself, does not endanger others, gives up one's own comfort to relieve the suffering of others, has no duplicity, let alone committing the sin of killing? They also do not steal, their hearts always delight in giving.』

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不貪他財，己財止足不數多求，睹他所有萬物生業財寶之利，不生嫉心，眾人迎逆莫不戴敬，草葉毛米未曾默取，念廣佈施救濟諸乏，割身所供惠眾窮困，蜎飛蠕動蚑行喘息，隨其水陸皆欲令安不遇眾患。又舍愛慾邪淫之行，不欲重習，自於妻室而知止足，未曾興心慕樂他妻，心不思想不干他室，奉清白行不為穢濁，如母、如姊、如妹、如女無異，清凈鮮明而無玷汙，無有二心況犯色耶？又不妄語，不樂虛言，所宣至誠，言辭真正，所傳順理，言不失時，不竊妄語，至於夢中，不演非法，況晝日乎？不為色教，況心念耶？常說正法佛之經典，不出俗辭無益之業。又離兩舌，不傳彼此斗亂於人，不誤兩盲，未徹視者，使諍不和，不侵犯人，彼間惡言不傳至此，此間惡言不宣到彼，和解諍訟使無怨望，修德為法令無罪殃，講論經道各有篇章。又不罵詈，不演粗辭，不宣惡言，不傷人心，世人所說，口演不仁，惱於他人，不微中人，無所恐畏，常行仁和，不興瞋恨害心向人，不使眾人意懷湯火愁戚之患，口所布言可一切心，柔軟慈和聞者安隱，心中愛樂，喜欲見之，多所悅豫，遠近思睹，乃傳此言，久思其言，無厭其辭。又不綺語，離於飾辭，言無所犯，未曾傳語，常護身口，終不戲言，而取誤教，況復由利，有獲財寶貢上

【現代漢語翻譯】 現代漢語譯本 不貪圖別人的財物，對於自己的財物感到滿足，不貪求更多。看到別人擁有的萬物、產業、財富利益，不生嫉妒之心。眾人迎接時，沒有不尊敬的。即使是草葉、毛髮、米粒，也從未偷偷拿取。心中想著廣行佈施，救濟那些缺乏的人。甚至可以割捨自己的身體來供養，惠及貧困的人。對於所有飛行的、蠕動的、爬行的、喘息的生物，都希望它們在水裡或陸地上都能安穩，不遭遇各種災難。 又捨棄愛慾和邪淫的行為，不希望再次犯同樣的錯誤。對於自己的妻子，知道滿足，從未動心去愛慕別人的妻子。心中不思念，也不去別人的房間。奉行清白的行為，不做污穢的事情。對待其他女性，如同對待母親、姐姐、妹妹、女兒一樣，沒有差別。保持清凈鮮明，沒有沾染污穢，沒有二心，更何況是犯色慾呢？ 又不妄語，不喜歡虛假的言辭。所說的話都是真誠的，言辭真實，所傳達的符合道理，說話不失時機。不竊取妄語，即使在夢中，也不宣說不合法的言論，更何況是白天呢？不爲了美色而教導，更何況是心裡的念頭呢？常常宣說正法，佛的經典，不說世俗的言辭和無益的事情。 又遠離兩舌，不把彼此的爭鬥傳給他人，不誤導那些看不清真相的人，使他們爭吵不和。不侵犯他人，不把那邊的惡言傳到這邊，也不把這邊的惡言傳到那邊。調解爭端，使他們沒有怨恨。修養德行，使自己沒有罪過。講論經道，各有篇章。 又不謾罵，不說粗俗的言辭，不說惡毒的話，不傷害別人的心。世人所說的，口中說出不仁慈的話，惱怒他人，不稍微中傷別人，沒有什麼可恐懼的。常常行仁慈和睦，不生起嗔恨和害人的心。不使眾人心中懷有如湯火般的憂愁和悲傷。口中所說的話，能讓所有人都感到心悅誠服，柔和慈愛，聽的人感到安穩。心中喜愛，喜歡見到他，感到非常高興，遠近的人都想見到他，聽他說話，久久思念他的話語，不會厭煩他的言辭。 又不說綺語，遠離虛飾的言辭，說話沒有過失，從未傳過不實的話。常常守護身口，最終不說戲言，而導致誤導，更何況是爲了利益，獲得財寶而進貢呢？

【English Translation】 English version Not being greedy for others' wealth, being content with one's own possessions, not seeking more. Upon seeing others' possessions, businesses, and the benefits of wealth, not giving rise to jealousy. When people greet, there is no lack of respect. Even a blade of grass, a strand of hair, or a grain of rice is never taken secretly. The mind is set on giving generously, aiding those in need. Even sacrificing one's own body to offer, benefiting the impoverished. For all flying, crawling, creeping, and breathing beings, wishing them peace and security on land or in water, not encountering various calamities. Also abandoning lust and immoral conduct, not wishing to repeat the same mistakes. Being content with one's own wife, never being tempted to desire another's wife. Not thinking about it in the mind, nor going to another's room. Practicing pure conduct, not engaging in defilement. Treating other women as one would treat a mother, sister, younger sister, or daughter, without distinction. Maintaining purity and clarity, without being tainted by defilement, without duplicity, let alone committing sexual misconduct? Also not lying, not enjoying false words. What is spoken is sincere, the words are true, what is conveyed is in accordance with reason, speaking at the right time. Not stealing lies, even in dreams, not uttering unlawful speech, let alone during the day? Not teaching for the sake of beauty, let alone in the mind? Always proclaiming the righteous Dharma, the Buddha's scriptures, not speaking worldly words or useless matters. Also abstaining from divisive speech, not spreading conflicts between people, not misleading those who cannot see the truth, causing them to quarrel and be discordant. Not infringing upon others, not carrying evil words from there to here, nor carrying evil words from here to there. Reconciling disputes, so that there is no resentment. Cultivating virtue, so that there is no sin. Discussing the scriptures, each with its own chapter. Also not cursing, not uttering coarse words, not speaking evil words, not hurting others' hearts. What worldly people say, speaking unkind words, angering others, not slightly harming others, there is nothing to fear. Always practicing kindness and harmony, not giving rise to anger or harmful intentions towards others. Not causing people to have worries and sorrows like being in boiling water. The words spoken can make everyone feel sincere, gentle, and loving, those who hear feel at peace. The heart is fond, happy to see him, feeling very joyful, people far and near want to see him, listen to his words, long for his words, and never tire of his speech. Also not engaging in embellished speech, abstaining from decorative words, speaking without fault, never having spread false words. Always guarding the body and mouth, ultimately not speaking in jest, which leads to misguidance, let alone for the sake of profit, obtaining wealth to offer?

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歸遺，而宣虛乎？雖身溺死，不演非義，身口相應，言行相副，不失神明不違佛教。又不嫉妒不抱貪餐，未曾興心慕求眾欲，他人財業，高德貴性，不發癡心，貪利無義，見人多有豪貴至尊，不以為嫉，心存道義，猶魚依水，不捨正真。又無瞋恨，心常懷慈，愍哀之心，調和之心，安隱之心，柔軟之心，其心常念欲濟一切，而將護之。假使其心，發瞋恚者，若有患厭，不能自制，眾垢危害，心中惱熱，尋除其根，令不熾盛，抱以仁和，慈心弘坦，如畏蚖蛇，毒獸之聚，噁心便休，成斯仁和。又棄邪見，奉于正見，不墮外學，舍于貪事虛偽之術，吉良之日，不擇時節，不思國位，若睹帝主，不以為貴，不懷諛諂，表裡相應心性仁和，奉佛法眾不失三寶，愍哀三界皆欲度脫，是為十善。常當守護此十善德，心行如是，思惟奉行；若見眾生犯諸惡業，當歸惡趣，以十善事而開化之。

「又其學士，已立正見，奉行至真，亦勸眾人入于至真。所以者何？其自己身不能修德，欲化他人立道德者，未之有也。彼選擇念，奉行十善，不歸三惡地獄、餓鬼、畜生之處；其十善行得生人間，及生天上三十三天；又能奉行此十善者，成大智慧，思惟其義，畏於三界，興發大哀，不為毀損，從他人聞，所宣音聲，得成聲聞。自然中間，

【現代漢語翻譯】 現代漢語譯本：

歸向虛無，宣揚空虛嗎？即使身體溺水而死，也不宣講不符合道義的言論。身口一致，言行相符，不違背神明，不違背佛教的教誨。又不嫉妒，不懷抱貪婪的慾望，不曾興起內心去羨慕追求眾多的慾望，不貪圖他人的財產和事業。對於高尚的品德和尊貴的地位，不生起愚癡之心，不貪圖不義的利益。見到他人擁有豪富和尊貴的地位，不心生嫉妒，心中懷有道義，如同魚兒依戀水一樣，不捨棄正真之道。又沒有嗔恨，心中常常懷有慈悲，憐憫哀傷之心，調和之心，安穩之心，柔和之心。心中常常想著要救濟一切眾生，並且愛護他們。假如內心生起嗔恚，如果感到厭煩，不能自我控制，各種污垢危害，心中煩惱焦躁，就立即去除其根源，使其不再熾盛，以仁愛和睦的心對待，慈悲的心胸寬廣坦蕩，如同畏懼毒蛇和毒獸的聚集一樣，惡念便會停止，成就這種仁愛和睦。又捨棄邪見，奉行正見，不墮入外道學說，捨棄貪婪的事務和虛偽的法術，不選擇吉良的日子，不考慮國家的地位，即使見到帝王，也不認為尊貴，不懷有諂媚之心，表裡如一，心性仁愛和睦，奉行佛法僧三寶，不捨棄三寶，憐憫哀傷三界眾生，都想讓他們得到解脫，這就是十善。應當常常守護這十善的功德，心中這樣實行，思考並奉行；如果見到眾生犯下各種惡業，將要墮入惡道，就用十善的道理來開導他們。

『又那些學道之人，已經確立了正見，奉行至真之道，也勸導眾人進入至真之道。為什麼呢？自己不能修養德行，卻想教化他人建立道德，這是不可能的。他們選擇正念，奉行十善，不墮入三惡道，即地獄、餓鬼、畜生之處；他們奉行十善，可以轉生人間，以及生到天上的三十三天；又能奉行這十善的人，可以成就大智慧，思考其中的道理，畏懼三界輪迴，生起大悲心，不被毀損。從他人那裡聽到所宣講的音聲，可以成就聲聞。自然而然地，』 English version:

Returning to emptiness, and proclaiming the void? Even if the body drowns and dies, one should not preach what is not righteous. Body and mouth should be in accord, words and actions should match, not violating the divine and not going against the teachings of Buddhism. Also, one should not be jealous, not harbor greedy desires, never arising in the mind to envy and pursue numerous desires, not coveting the wealth and possessions of others. Towards noble virtues and honorable status, one should not give rise to foolish thoughts, not be greedy for unrighteous gains. Seeing others with wealth and high status, one should not be envious, but hold righteousness in the heart, like a fish clinging to water, not abandoning the true path. Also, one should be without anger, the heart always cherishing compassion, a heart of pity and sorrow, a heart of harmony, a heart of peace, a heart of gentleness. The heart should always think of wanting to save all beings, and protect them. If the heart gives rise to anger, if one feels aversion and cannot control oneself, various defilements and harms, the heart troubled and agitated, one should immediately remove its root, so that it does not become intense, embracing it with benevolence and harmony, a compassionate heart broad and open, like fearing a gathering of venomous snakes and beasts, evil thoughts will cease, and this benevolence and harmony will be achieved. Also, one should abandon wrong views, uphold right views, not fall into external teachings, abandon greedy affairs and false arts, not choosing auspicious days, not considering national status, even seeing an emperor, one should not consider it noble, not harbor flattery, inner and outer should be in accord, the heart and nature benevolent and harmonious, upholding the Buddha, Dharma, and Sangha, not abandoning the Three Jewels, pitying and sorrowing for all beings in the three realms, wanting to liberate them all, this is the ten virtues. One should always guard these ten virtues, the mind acting in this way, contemplating and practicing; if one sees beings committing various evil deeds, about to fall into evil realms, one should use the principles of the ten virtues to enlighten them.

'Furthermore, those who study the Way, having already established right views, practicing the ultimate truth, also encourage others to enter the ultimate truth. Why is this so? If one cannot cultivate virtue in oneself, yet wishes to teach others to establish morality, this is impossible. They choose right mindfulness, practice the ten virtues, and do not fall into the three evil realms, namely hell, hungry ghosts, and animals; those who practice the ten virtues can be reborn in the human realm, and also be reborn in the thirty-three heavens; those who can practice these ten virtues can achieve great wisdom, contemplate their meaning, fear the cycle of the three realms, give rise to great compassion, and not be destroyed. Hearing the sounds proclaimed by others, one can achieve the state of a Shravaka (聲聞). Naturally, in between,'

【English Translation】 Returning to emptiness, and proclaiming the void? Even if the body drowns and dies, one should not preach what is not righteous. Body and mouth should be in accord, words and actions should match, not violating the divine and not going against the teachings of Buddhism. Also, one should not be jealous, not harbor greedy desires, never arising in the mind to envy and pursue numerous desires, not coveting the wealth and possessions of others. Towards noble virtues and honorable status, one should not give rise to foolish thoughts, not be greedy for unrighteous gains. Seeing others with wealth and high status, one should not be envious, but hold righteousness in the heart, like a fish clinging to water, not abandoning the true path. Also, one should be without anger, the heart always cherishing compassion, a heart of pity and sorrow, a heart of harmony, a heart of peace, a heart of gentleness. The heart should always think of wanting to save all beings, and protect them. If the heart gives rise to anger, if one feels aversion and cannot control oneself, various defilements and harms, the heart troubled and agitated, one should immediately remove its root, so that it does not become intense, embracing it with benevolence and harmony, a compassionate heart broad and open, like fearing a gathering of venomous snakes and beasts, evil thoughts will cease, and this benevolence and harmony will be achieved. Also, one should abandon wrong views, uphold right views, not fall into external teachings, abandon greedy affairs and false arts, not choosing auspicious days, not considering national status, even seeing an emperor, one should not consider it noble, not harbor flattery, inner and outer should be in accord, the heart and nature benevolent and harmonious, upholding the Buddha, Dharma, and Sangha, not abandoning the Three Jewels, pitying and sorrowing for all beings in the three realms, wanting to liberate them all, this is the ten virtues. One should always guard these ten virtues, the mind acting in this way, contemplating and practicing; if one sees beings committing various evil deeds, about to fall into evil realms, one should use the principles of the ten virtues to enlighten them. 'Furthermore, those who study the Way, having already established right views, practicing the ultimate truth, also encourage others to enter the ultimate truth. Why is this so? If one cannot cultivate virtue in oneself, yet wishes to teach others to establish morality, this is impossible. They choose right mindfulness, practice the ten virtues, and do not fall into the three evil realms, namely hell, hungry ghosts, and animals; those who practice the ten virtues can be reborn in the human realm, and also be reborn in the thirty-three heavens; those who can practice these ten virtues can achieve great wisdom, contemplate their meaning, fear the cycle of the three realms, give rise to great compassion, and not be destroyed. Hearing the sounds proclaimed by others, one can achieve the state of a Shravaka (聲聞). Naturally, in between,'

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修清凈志，不欲仰人，不從他受，自欲意解，求成正覺；好立大哀，不以損耗，志入深要，思十二因，不了無根，得緣覺業。其心寬弘，最極無上不可限量，愍傷眾生，執權方便，堅立弘誓無極法鎧，坦然無跡，欲救一切眾生之類，不捨三界，得成佛慧無礙道原。菩薩所行清凈道地，成無窮業，習轉最上，眾宜究竟，至逮十力，乃致佛法，十八不共吾等聞之，故當志學。一切學已，勤修精進，彼益深觀其此十惡不善章句，甚為招致地獄緣報，中殃畜生，微釁餓鬼；是故我等若殺生者，歸於地獄、畜生、餓鬼，設生人間，有二惡報。何謂為二？所生之處，其壽常短，又多疾痛，而中夭逝，家室憂戚，莫不感哀。若喜竊取，亦歸三惡苦，若生人間，亦有二報。何謂為二？乏少財業；怨賊劫取，亡無多少，令人憂惱。犯他人妻室，亦歸三惡，復有二報：眷屬不貞，數共鬥諍。喜妄語者，歸於三苦，有二惡報。何謂為二？人多誹謗，言不見用。其兩舌者，亦歸三苦，復有二報：眷屬離散，生下賤子，共為伴黨。其惡口者，亦歸三苦，復有二報。何謂為二？聞不可聲，罵詈之音。其綺語者，亦歸三苦，復有二報。何謂為二？熱惱他人，所在至湊，不能自決。其貪餐者，亦歸三苦，復有二報：少於產業，又多疾病。其懷嫉妒，亦歸

【現代漢語翻譯】 現代漢語譯本 修持清凈的志向，不希望依賴他人，不接受他人的教導，而是希望自己領悟，以求成就正等正覺（Samyak-saṃbodhi，指佛的智慧）；立下偉大的悲憫之心，不因損耗而退縮，志向深入精要，思考十二因緣（Dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的理論），明白其無根源，從而獲得緣覺（Pratyekabuddha，不需導師而自行開悟的人）的果業。他們的心胸寬廣，達到無上不可思議的境界，憐憫傷痛的眾生，運用權巧方便（Upāya-kauśalya，佛菩薩為教化眾生而採取的靈活方法），堅定地立下無盡的誓願，如同穿上堅固的法鎧，坦然無懼，想要救度一切眾生，不捨棄三界（Trailokya，欲界、色界、無色界），從而成就佛的智慧，達到無礙的道源。菩薩所修行的清凈道地，成就無量的功業，修習轉化的最上乘法，一切都應達到究竟，直至獲得十力（Daśabala，佛的十種力量），最終成就佛法，獲得十八不共法（Aṣṭādaśāveṇikabuddhadharma，佛獨有的十八種功德），我們聽聞這些，所以應當立志學習。一切都學習之後，勤奮修行精進，他們更深入地觀察這十惡不善的章句，這些行為會招致地獄的果報，中等的會墮入畜生道，輕微的會墮入餓鬼道；因此，我們如果殺生，就會墮入地獄、畜生、餓鬼道，即使轉生為人，也會有二種惡報。哪二種呢？所生之處，壽命常常短促，又多疾病痛苦，而中途夭折，家室憂愁悲傷，沒有不感到哀痛的。如果喜歡偷盜，也會墮入三惡道受苦，如果轉生為人，也會有二種果報。哪二種呢？缺乏財富產業；被怨賊搶奪，損失無論多少，都會令人憂愁煩惱。如果侵犯他人妻室，也會墮入三惡道，還有二種果報：眷屬不貞潔，常常互相爭鬥。如果喜歡妄語，也會墮入三苦，有二種惡報。哪二種呢？人們多加誹謗，說的話不被採納。如果兩舌，也會墮入三苦，還有二種果報：眷屬離散，生下**子，與他們結成一夥。如果惡口，也會墮入三苦，還有二種果報。哪二種呢？聽到不堪入耳的謾罵之聲。如果綺語，也會墮入三苦，還有二種果報。哪二種呢？使他人煩惱，所到之處，不能自己決斷。如果貪吃，也會墮入三苦，還有二種果報：缺少產業，又多疾病。如果心懷嫉妒，也會墮入

【English Translation】 English version Cultivating pure aspirations, not desiring to rely on others, not receiving teachings from others, but wishing to understand by oneself, seeking to achieve Samyak-saṃbodhi (perfect enlightenment); establishing great compassion, not retreating due to depletion, with aspirations deeply rooted, contemplating the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda), understanding their rootlessness, thus attaining the fruit of a Pratyekabuddha (a self-enlightened one). Their minds are broad, reaching the utmost inconceivable state, pitying and grieving for sentient beings, employing skillful means (Upāya-kauśalya), firmly establishing endless vows, like wearing solid armor, fearless and unperturbed, desiring to save all sentient beings, not abandoning the three realms (Trailokya), thereby achieving the wisdom of the Buddha, reaching the source of unobstructed paths. The pure path that Bodhisattvas practice, accomplishes immeasurable deeds, practicing the supreme transformation, all should reach the ultimate, until attaining the ten powers (Daśabala), finally achieving the Buddha's Dharma, obtaining the eighteen unique qualities of a Buddha (Aṣṭādaśāveṇikabuddhadharma), we have heard of these, therefore we should aspire to learn. After learning everything, diligently practicing with vigor, they deeply observe these ten unwholesome acts, these actions will lead to the retribution of hell, the intermediate to the animal realm, and the minor to the hungry ghost realm; therefore, if we kill, we will fall into hell, the animal realm, and the hungry ghost realm, even if reborn as a human, there will be two evil retributions. What are the two? The place of birth, life is often short, and there are many diseases and pains, and one dies prematurely, the family is worried and sad, and no one is not grieved. If one likes to steal, one will also fall into the three evil realms to suffer, and if reborn as a human, there will also be two retributions. What are the two? Lacking wealth and property; being robbed by enemies, the loss, no matter how much, will cause worry and distress. If one violates another's spouse, one will also fall into the three evil realms, and there are two retributions: family members are unchaste, and often fight with each other. If one likes to lie, one will also fall into the three sufferings, and there are two evil retributions. What are the two? People often slander, and their words are not accepted. If one speaks with a forked tongue, one will also fall into the three sufferings, and there are two retributions: family members are scattered, and one gives birth to ** children, and they form a gang. If one speaks harshly, one will also fall into the three sufferings, and there are two retributions. What are the two? Hearing unbearable abusive words. If one speaks frivolously, one will also fall into the three sufferings, and there are two retributions. What are the two? Causing others to be annoyed, wherever one goes, one cannot make decisions for oneself. If one is greedy for food, one will also fall into the three sufferings, and there are two retributions: lacking property, and having many diseases. If one harbors jealousy, one will also fall into

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三苦，復有二報。何謂為二？若在人間，墮于邪見，不知止足。起于瞋恚，亦歸三苦，復有二報。何謂為二？自危己身，而惱他人。其邪見者，亦歸三苦，若生人間，復有二報。何謂為二？沒在邪見六十二非喜，行諛諂如是多患，因致苦陰，由以合成不善根本。

「假使能棄此十惡者，能以道法，自樂伏意，以棄十惡，建立十善，亦能勸他，令住十善。彼加大仁，愍哀眾生，心懷弘坦慈心愍心，調和之心，廣佈恩心，散擁護心，是我之心，奉師之心，敬如世尊。心自唸曰：『一切眾生，邪見所縛，心意顛倒，志念反逆，發起虛行，吾當盡立，令住真實，修于正真，言行相應，而安立之。眾生一切，破壞諍訟，轉相誹謗，常抱瞋恚，轉相投禍；吾等當設無上大哀無極之慈，立堅固行，令無彼此。眾生不厭結縛之難，嫉他人業，造反邪行，不順道本；吾等令凈身，亦凈口、心。眾生心迷，建立罪福，習淫怒癡，為三蓋礙，墮在塵網，常自投己不便之地；當求堅固，善權方便，消寂一切眾勞之患，令立無難。眾生在於愚癡之厄，無明所縛，住在六冥，遠於大智，游闇昧門，行窈弊業；吾等當爲開化嚴治，無所掛礙，清凈慧眼，使一切法，輒如所言，由得自在，不戴仰人。眾生墮在生死困患地獄、畜生、餓鬼苦門，漂在

【現代漢語翻譯】 現代漢語譯本 三苦（苦苦、壞苦、行苦），又有兩種果報。哪兩種呢？如果生在人間，就會墮入邪見，不知滿足。生起嗔恚，也歸於三苦，又有兩種果報。哪兩種呢？自己危害自身，又惱害他人。那些有邪見的人，也歸於三苦。如果生在人間，又有兩種果報。哪兩種呢？沉溺在六十二種邪見中，不喜正法，行為諂媚，像這樣有很多禍患，因此導致苦陰（五蘊），由此合成不善的根本。 『如果能夠捨棄這十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），能夠用佛法，自己安樂地調伏心意，捨棄十惡，建立十善，也能勸導他人，讓他們安住於十善。他們會更加仁慈，憐憫眾生，心懷寬廣坦蕩的慈悲心和憐憫心，調和之心，廣佈恩惠之心，散播擁護之心，這是我的心，奉事師長的心，恭敬如同世尊。心中自己想：『一切眾生，被邪見所束縛，心意顛倒，意志和念頭反常，發起虛妄的行為，我應當盡力幫助他們，讓他們安住于真實，修習正道，言行一致，從而安頓他們。眾生之間，互相破壞，爭鬥，互相誹謗，常常懷抱嗔恚，互相投禍；我們應當施設無上大悲和無極的慈愛，建立堅固的行為，使他們沒有彼此的分別。眾生不厭惡被煩惱束縛的苦難，嫉妒他人的成就，造作反常邪惡的行為，不順從正道根本；我們應當使身清凈，也使口和心清凈。眾生心迷，建立罪福的觀念，習慣於淫慾、嗔恚、愚癡，被這三種障礙所遮蔽，墮入塵世的羅網，常常自己投身於不利的境地；應當尋求堅固的善巧方便，消除一切勞苦的禍患，讓他們安立於沒有苦難的境地。眾生處於愚癡的災難中，被無明所束縛，住在六種黑暗中，遠離大智慧，在愚昧的門徑中游蕩，做著隱蔽的惡業；我們應當為他們開化，嚴加治理，沒有掛礙，擁有清凈的慧眼，使一切法，都如所說的那樣，由此獲得自在，不依賴於他人。眾生墮入生死困苦的境地，地獄、畜生、餓鬼的苦門，漂流在』

【English Translation】 English version The three sufferings (suffering of suffering, suffering of change, suffering of conditioning) also have two retributions. What are the two? If one is born in the human realm, one will fall into wrong views and not know contentment. Arising from anger also leads to the three sufferings, and there are two retributions. What are the two? One endangers oneself and troubles others. Those with wrong views also return to the three sufferings. If born in the human realm, there are two retributions. What are the two? Being immersed in sixty-two wrong views, not delighting in the Dharma, acting flatteringly, like this there are many troubles, thus leading to the aggregates of suffering (the five skandhas), and from this, the root of unwholesomeness is formed. 『If one can abandon these ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), one can use the Dharma to happily subdue one's mind, abandon the ten evils, establish the ten virtues, and also persuade others to abide in the ten virtues. They will be even more benevolent, compassionate towards sentient beings, with a broad and open heart of loving-kindness and compassion, a heart of harmony, spreading kindness, spreading protection, this is my heart, a heart of serving teachers, respecting them as the World Honored One. In their hearts, they think: 『All sentient beings are bound by wrong views, their minds are inverted, their will and thoughts are perverse, they initiate false actions, I should do my best to help them, let them abide in truth, practice the right path, their words and actions consistent, thus settling them. Sentient beings destroy each other, fight, slander each other, often harbor anger, and bring misfortune upon each other; we should establish supreme compassion and boundless loving-kindness, establish firm actions, so that they have no sense of self and other. Sentient beings do not tire of the suffering of being bound by afflictions, are jealous of others' achievements, create perverse and evil actions, and do not follow the root of the right path; we should purify our bodies, and also purify our mouths and minds. Sentient beings are confused in their minds, establish concepts of merit and demerit, are accustomed to lust, anger, and ignorance, are obscured by these three hindrances, fall into the net of the world, and often throw themselves into unfavorable situations; we should seek firm and skillful means, eliminate all the troubles of labor, and let them be established in a place without suffering. Sentient beings are in the calamity of ignorance, bound by unknowing, dwelling in the six darknesses, far from great wisdom, wandering in the paths of ignorance, doing hidden evil deeds; we should enlighten them, govern them strictly, without hindrance, possess pure wisdom eyes, so that all dharmas are as they are said, thereby gaining freedom, not relying on others. Sentient beings fall into the suffering of birth and death, the gates of suffering of hell, animals, and hungry ghosts, drifting in』

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邪見六十二疑，羅網所縵，愚癡所蔽，邪徑所迷，游盲啞路，不親聖師，無有救護，有所歸趣，無解脫業，為賊所劫，魔鬼在心，遠離佛心；吾當將養，度生死原曠野懸路，立之無難，前在無畏一切智城。眾生墮在大林盛火欲處色處無色之處，浮泅三淵，為生死流，所見漂沒，隨恩愛江，大患所攝，強在愚癡，心念貪淫，志思危害，欲行賊役，而計有身，猶海水岸，淫鬼所迷，隨放逸走，慕入嗜慾，住己自大，各懷異心，未度想度，或諸衰入，而為震動，遠眾德本；吾等當化，修大德本，道力拔救，令在滅度，使離恐懼眾危之厄，因建立之於一切智。眾生悉為貪樂所縛，無數苦痛，愁戚之惱，多所志慕，憎愛所結，合會別離，而相戀嫪，無明所蔽，受在三界；吾等當開示其正路，至無掛礙，脫三界難，令立滅度無為之道。眾生悉為猗見吾我，五陰諸入，不可轉移，處四顛倒，依六衰舍，為諸惡賊，所見攻擊，遭無量苦；吾等當化，除諸患厄，一切陰蓋，使至無為。眾生志存下劣之業，乏于尊慧一切智心，無天人道，志在恐畏生死之難，樂聲聞、緣覺；吾等當化，使立微妙廣大之心，是為佛子菩薩所入。』

「如此戒力，勸化貧匱，常抱慈愍，以權方便，立於菩薩離垢道地，因得睹見無央數億百千垓佛，供養衣被

【現代漢語翻譯】 現代漢語譯本：六十二種邪見如同羅網般覆蓋，被愚癡所矇蔽，在邪路上迷失，像盲人一樣在歧路上徘徊，不親近聖賢導師，沒有救護，沒有歸宿，沒有解脫的途徑，被賊所劫，魔鬼佔據內心，遠離佛心；我應當引導他們，度過生死曠野的險路，讓他們安立於無難之地，最終到達無畏的一切智之城。眾生沉溺於大森林的烈火，在欲界、色界、無色界中，在三界深淵中浮沉，被生死之流所淹沒，隨著恩愛之河漂流，被大患所困擾，被愚癡所控制，心中貪戀淫慾，思想充滿危害，想要做賊寇之事，卻執著于有『我』的存在，如同海邊一樣，被淫鬼所迷惑，隨著放縱而行，沉迷於嗜慾，自以為是，各懷異心，自己尚未得度卻想度人，或者陷入衰敗，被動搖，遠離眾德之本；我們應當教化他們，修習大德之本，用道力拔救他們，讓他們到達滅度，使他們脫離恐懼和各種危難，最終安立於一切智。眾生都被貪慾所束縛，遭受無數的痛苦和憂愁，多有追求，被憎恨和愛戀所糾纏，合會和別離，相互愛戀，被無明所矇蔽，在三界中受苦；我們應當為他們開示正路，到達無掛礙的境界，脫離三界的苦難，讓他們安立於滅度無為之道。眾生都執著于『我』的見解，五陰（色、受、想、行、識）和諸入（眼、耳、鼻、舌、身、意）不可轉移，處於四種顛倒（常、樂、我、凈），依附於六種衰敗之舍（眼、耳、鼻、舌、身、意），被各種惡賊所攻擊，遭受無量的痛苦；我們應當教化他們，消除各種患難，一切陰蓋，使他們到達無為的境界。眾生志向低下，缺乏尊貴的智慧和一切智之心，沒有天人道的追求，只想著恐懼的生死之難，樂於成為聲聞、緣覺；我們應當教化他們，使他們樹立微妙廣大的心，這是佛子菩薩所應進入的境界。 如此戒力，勸化貧困，常懷慈悲憐憫之心，以權巧方便，安立於菩薩離垢道地，因此得以見到無數億百千垓的佛，供養衣物。

【English Translation】 English version: The sixty-two kinds of wrong views are like a net, covered by ignorance, lost on the wrong path, wandering like the blind on a wrong road, not close to the holy teachers, without protection, without a place to return, without a way to liberation, robbed by thieves, with demons occupying their hearts, far from the Buddha's mind; I shall guide them, cross the dangerous road of the wilderness of birth and death, establish them in a place without difficulty, and finally reach the fearless city of all-wisdom. Sentient beings are immersed in the raging fire of the great forest, in the desire realm, the form realm, and the formless realm, floating in the abyss of the three realms, drowned by the flow of birth and death, drifting along the river of love and affection, troubled by great suffering, controlled by ignorance, with hearts greedy for lust, thoughts full of harm, wanting to do the work of thieves, yet clinging to the existence of 'self', like the seashore, deluded by lustful demons, following indulgence, indulging in desires, self-righteous, each with different intentions, not yet liberated themselves but wanting to liberate others, or falling into decline, being shaken, far from the root of all virtues; we should teach them, cultivate the root of great virtue, use the power of the Way to rescue them, let them reach Nirvana, free them from fear and all kinds of dangers, and finally establish them in all-wisdom. Sentient beings are all bound by greed and pleasure, suffering countless pains and sorrows, having many pursuits, entangled by hatred and love, meeting and parting, loving each other, blinded by ignorance, suffering in the three realms; we should show them the right path, reach the state of no hindrance, escape the suffering of the three realms, and let them establish themselves in the path of Nirvana and non-action. Sentient beings are all attached to the view of 'self', the five aggregates (form, feeling, perception, mental formations, consciousness) and the entrances (eye, ear, nose, tongue, body, mind) cannot be changed, they are in the four inversions (permanence, pleasure, self, purity), relying on the six abodes of decline (eye, ear, nose, tongue, body, mind), attacked by various evil thieves, suffering immeasurable pain; we should teach them, eliminate all kinds of suffering, all the coverings of the aggregates, and let them reach the state of non-action. Sentient beings have low aspirations, lack noble wisdom and the mind of all-wisdom, have no pursuit of the heavenly and human paths, only thinking about the fear of the suffering of birth and death, happy to become Sravakas and Pratyekabuddhas; we should teach them, make them establish a subtle and vast mind, which is the realm that the Buddha's disciples and Bodhisattvas should enter. With such precepts, they encourage the poor, always holding compassion and pity, using skillful means, establishing themselves in the Bodhisattva's pure path, thus being able to see countless billions of Buddhas, offering them clothing.

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，飲食、床臥具、病瘦醫藥，一切施安身命，自歸如來、至真、平等正覺，受是至清，十善奉行，雖受行之，無所違失，于無央數億百千垓兆載劫中，所受身形，亦若干劫，不懷貪嫉犯戒垢濁無益之業；好喜佈施，奉持凈戒，猶如有人適生墮地，端正姝好，尋而洗之，清凈無垢。菩薩如是，在此開士離垢之地，于無央數億百千垓兆載劫中，所受身形，不懷貪嫉犯戒垢濁無益之業；行於四恩，惠施仁愛，利人等利，救濟合聚眾生，拔眾危厄，十度無極，勤修精進，戒度無極，悉為具足不使乏少。

「又族姓子！菩薩已能奉此初第一住，有第二住，名曰離垢。菩薩住是，為轉輪王，治以正法，然有七寶，假使眾生，退在犯戒十惡之業，以權方便，而勸立之；令行十善，若興福施，惠施於人，仁愛之德，有所饒益，等利之義，一切不捨，常心念佛，惟慕正法，志在徒黨，菩薩之業，開士之行，六度無極，十住之源，思念十力，四無所畏，十八不共，諸佛之法，眾行普備。念一切智：『以何方便，勸化眾生，令逮至尊，為最為上，為勝為超，至於無上，為眾導師，勸化一切，養育將護，至一切智？』發意之頃，捐棄家業愛慾黑冥，順如來教，出為沙門，普行精進，須臾逮致百千三昧，見無量佛。適見諸佛，建立道誼，動

【現代漢語翻譯】 現代漢語譯本：飲食、床鋪臥具、疾病醫藥，一切用來安身立命的施捨，都歸於如來（Tathagata，佛的稱號）、至真（Satya，真理）、平等正覺（Samyak-sambuddha，完全覺悟），接受這些至清凈的供養，奉行十善業道，即使接受和實行這些，也沒有任何違背或缺失。在無數億百千垓兆載劫中，所受的身體形態，也經歷若干劫，不懷有貪婪嫉妒、違犯戒律的污垢和無益的業行；喜愛佈施，奉持清凈的戒律，就像有人剛出生就掉在地上，容貌端正美好，隨即被清洗乾淨，清凈無垢。菩薩也是如此，在這開士（Bodhisattva，菩薩）的離垢之地，在無數億百千垓兆載劫中，所受的身體形態，不懷有貪婪嫉妒、違犯戒律的污垢和無益的業行；奉行四恩（父母恩、眾生恩、國土恩、三寶恩），惠施仁愛，利益他人如同利益自己，救濟聚集的眾生，拔除眾生的危難，修習十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）無極，勤奮精進，戒度無極，全部都具足而不缺少。 「又，族姓子（Kulaputra，善男子）！菩薩已經能夠奉行這初第一住（初地，菩薩修行階位），還有第二住，名為離垢（Vimala，清凈）。菩薩安住於此，成為轉輪王（Chakravartin，統治世界的理想君主），以正法治理國家，擁有七寶（輪寶、象寶、馬寶、珠寶、玉女寶、主藏寶、主兵寶）。假使眾生退墮到犯戒十惡的業行中，就用權巧方便來勸導他們，讓他們奉行十善，如果興起福德佈施，惠施於人，行仁愛之德，有所饒益，利益眾生，一切都不捨棄，常心念佛，唯獨仰慕正法，志向在於同道，這是菩薩的行業，開士的修行，六度（佈施、持戒、忍辱、精進、禪定、智慧）無極，十住（菩薩修行十個階段）的根源，思念十力（如來十種智慧力量），四無所畏（佛的四種無畏懼的自信），十八不共法（佛獨有的十八種功德），諸佛的法，各種修行都普遍具備。念一切智（Sarvajna，佛的智慧）：『用什麼方便，勸化眾生，讓他們達到至尊，成為最為上，成為殊勝超絕，達到無上，成為眾生的導師，勸化一切，養育護持，達到一切智？』發願的瞬間，就捨棄家業愛慾的黑暗，順從如來的教導，出家成為沙門（Sramana，出家修行者），普遍精進行道，須臾之間就達到百千三昧（Samadhi，禪定），見到無量佛。剛見到諸佛，就建立道誼，動搖

【English Translation】 English version: Food, bedding, and medicine for illness, all offerings to secure life, are dedicated to the Tathagata (the Thus-Gone One, an epithet of the Buddha), the Satya (Truth), the Samyak-sambuddha (Perfectly Enlightened One), receiving these most pure offerings, practicing the ten virtuous actions, and even while receiving and practicing these, there is no violation or deficiency. In countless billions of nayutas of kalpas (eons), the forms of bodies received also pass through several kalpas, without harboring greed, jealousy, violation of precepts, defilement, or useless actions; delighting in giving, upholding pure precepts, just as someone who is born and falls to the ground, with a beautiful and upright appearance, is immediately washed clean, pure and without defilement. The Bodhisattva is also like this, in this abode of the Bodhisattva, in countless billions of nayutas of kalpas, the forms of bodies received do not harbor greed, jealousy, violation of precepts, defilement, or useless actions; practicing the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels), bestowing benevolence and love, benefiting others as oneself, rescuing and gathering sentient beings, removing the dangers of sentient beings, cultivating the ten paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge) without limit, diligently striving, the paramita of morality without limit, all are complete and without deficiency. Furthermore, O Kulaputra (Son of a Good Family)! The Bodhisattva, having already been able to uphold this first abode, has a second abode, called Vimala (Immaculate). The Bodhisattva abiding in this, becomes a Chakravartin (Wheel-Turning Monarch, an ideal ruler), governing with the righteous Dharma, possessing the seven treasures (the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the military treasure). If sentient beings fall back into the actions of violating precepts and the ten evils, they are persuaded with skillful means to practice the ten virtues. If they generate meritorious giving, bestowing upon others, practicing the virtue of benevolence, with some benefit, benefiting all equally, nothing is abandoned, always mindful of the Buddha, only admiring the righteous Dharma, with the aspiration to be with fellow practitioners, this is the work of the Bodhisattva, the practice of the Bodhisattva, the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) without limit, the source of the ten abodes (ten stages of Bodhisattva practice), contemplating the ten powers (ten wisdom powers of the Tathagata), the four fearlessnesses (four kinds of fearlessness of the Buddha), the eighteen unique qualities (eighteen unique qualities of the Buddha), the Dharma of all Buddhas, all practices are universally complete. Thinking of Sarvajna (Omniscience, the wisdom of the Buddha): 'By what means can I persuade sentient beings to attain the most honored, to become the most supreme, to become superior and transcendent, to reach the unsurpassed, to become the guide of sentient beings, persuading all, nurturing and protecting, to reach omniscience?' In the moment of making this aspiration, they abandon the darkness of household affairs and desires, follow the teachings of the Tathagata, leave home to become a Sramana (ascetic), universally practicing diligence, in a moment attaining hundreds of thousands of Samadhis (meditative absorptions), seeing countless Buddhas. Upon seeing the Buddhas, they establish the path of righteousness, shaking

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百千國，愿生其國，越無限界，嚴治清凈無數世界，開化度脫無量眾生，入不可限識本宿命，所歷劫數，選擇志求不可稱載道法諸門，睹見十方眾生形像，觀無限量諸菩薩會，從學志願，攝取菩薩殊特弘誓，億百千垓兆載劫數，莫能稱焉。」

時金剛藏菩薩大士，演此住已，尋則頌曰：

「此等心質樸，　　修治己意性； 　其志已真實，　　柔順而調和。 　已舍諸習貪，　　慕求最上道； 　其行極弘大，　　輒在第二業。 　執德住於斯，　　積累眾德本； 　遠離於殺生，　　心未曾懷害。 　離於慳嫉行，　　不犯他妻室； 　至誠不兩舌，　　不惡口綺語。 　已消恚貪行，　　常修大慈愍； 　入于正見業，　　無諂行質樸。 　無愛舍自大，　　作性粗舉要； 　將護世尊教，　　常行無放逸。 　地獄之苦痛，　　畜生亦如是； 　佛教興光曜，　　常以消餓鬼。 　棄捨一切惡，　　不善之心意； 　滅除眾為害，　　志大至誠法。 　自謹敕其意，　　所生轉善處； 　至三十三天，　　寂然永安隱。 　猶如緣覺乘，　　聲聞及正覺； 　皆由此十事，　　從清白句生。 　見此常當觀，　　恒修無放逸； 　意堅立禁戒，　　亦復勸化人。 　益加增愍哀，　　志性日弘慈； 　

【現代漢語翻譯】 現代漢語譯本 『在百千個國土中，他們發願往生到那些國土，超越無限的界限，莊嚴治理無數清凈的世界，開化度脫無量的眾生，進入不可限量的認識自身宿命的能力，經歷所歷劫數，選擇志求不可稱量的道法諸門，親眼見到十方眾生的形像，觀察無數菩薩的集會，從中學習發願，攝取菩薩殊勝的弘大誓願，經歷億百千垓兆載的劫數，也無法完全稱量。』

當時，金剛藏菩薩（Vajragarbha Bodhisattva）大士，宣說了這種安住之法后，隨即以偈頌說道：

『這些人的心性質樸，修治自己的意念和本性；他們的志向已經真實，柔順而調和。他們已經捨棄各種習氣和貪慾，渴慕追求最上的道；他們的行為極其弘大，總是專注于第二種事業（指利他）。他們執持德行安住於此，積累各種功德的根本；遠離殺生，心中從未懷有傷害的念頭。他們遠離慳吝和嫉妒的行為，不侵犯他人的妻子；至誠不兩舌，不說惡語和花言巧語。他們已經消除了嗔恚和貪慾的行為，常常修習大慈大悲；進入正見的行業，沒有諂媚的行為，質樸真誠。他們沒有愛戀，捨棄自大，行為舉止粗略而抓住要點；他們護持世尊的教誨，常常修行不放逸。地獄的苦痛，畜生道的苦痛也是如此；佛法興盛，光明照耀，常常用來消除餓鬼的痛苦。他們捨棄一切惡行，不善的心意；滅除各種危害，志向遠大，遵循至誠的法則。他們謹慎地約束自己的意念，所生之處都轉為善處；到達三十三天（Trayastrimsa），寂靜而永遠安穩。猶如緣覺乘（Pratyekabuddha-yana），聲聞乘（Sravaka-yana）以及正覺（Samyak-sambuddha）；都是由此十種行為，從清凈的言語中產生。見到這些，應當常常觀察，恒常修習不放逸；意念堅定地持守戒律，也勸化他人。更加增進憐憫和哀傷，志向和本性日益弘揚慈悲；』

【English Translation】 English version 'In hundreds of thousands of lands, they vow to be born in those lands, transcending limitless boundaries, solemnly governing countless pure worlds, enlightening and liberating immeasurable sentient beings, entering the immeasurable ability to know their own past lives, experiencing the kalpas they have traversed, choosing and seeking immeasurable doors of the Dharma, witnessing the forms of sentient beings in the ten directions, observing the gatherings of countless Bodhisattvas, learning and making vows from them, embracing the special and great vows of Bodhisattvas, experiencing hundreds of millions of nayutas of kalpas, which cannot be fully measured.'

At that time, the great Bodhisattva Vajragarbha (Vajragarbha Bodhisattva), having expounded this dwelling, then spoke in verses:

'These beings are of simple nature, cultivating their own minds and nature; their aspirations are already true, gentle and harmonious. They have abandoned all habits and greed, yearning for the supreme path; their actions are extremely vast, always focused on the second task (referring to altruism). They uphold virtue and dwell in it, accumulating the roots of various merits; they refrain from killing, never harboring thoughts of harm in their hearts. They refrain from stinginess and jealousy, do not violate others' wives; they are sincere and do not engage in double-tongued speech, nor do they speak harsh or flowery words. They have eliminated anger and greed, constantly cultivating great compassion; they enter the practice of right view, without flattery, being simple and sincere. They have no attachment, abandon arrogance, their actions are rough but grasp the essentials; they protect the teachings of the World Honored One, constantly practicing non-negligence. The suffering of hell, the suffering of the animal realm is also like this; the Buddha's teachings flourish, shining brightly, often used to eliminate the suffering of hungry ghosts. They abandon all evil deeds, unwholesome thoughts; they eliminate all harm, their aspirations are great, following the law of sincerity. They carefully restrain their minds, and where they are born, they are transformed into good places; they reach the Trayastrimsa heaven, peaceful and eternally secure. Like the Pratyekabuddha-yana, the Sravaka-yana, and the Samyak-sambuddha; all arise from these ten practices, from pure speech. Seeing these, one should always observe, constantly practice non-negligence; with firm intention, uphold the precepts, and also persuade others. Further increase compassion and sorrow, their aspirations and nature increasingly promote compassion;'

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觀苦惱眾生，　　興發心傷念。 　皆墮諸邪見，　　斯由意不寤； 　瞋恚懷毒害，　　心喜抱斗諍。 　常不厭眷屬，　　勤約慕境界； 　吾當度脫之，　　令濟此三厄。 　造立大闇冥，　　其性樂愚癡； 　墮在奸惡路，　　游于諸見網。 　周旋在生死，　　當行方便度； 　濟脫諸六情，　　立正解五陰。 　消除眾塵勞，　　越於四使瀆； 　滅盡三界苦，　　然熾之惱患。 　永離諸貪身，　　世力吾我想； 　吾以此等故，　　苦行欲度脫。 　游心尊最勝，　　無上佛之慧； 　導御修至誠，　　棄捐劣惄心。 　立志于寬弘，　　諸如來道慧； 　勤精進無量，　　堅固得佛道。 　住此寂功勛，　　積累眾德本； 　見無數諸佛，　　咸悉供養之。 　斯等解清白，　　見億百千劫； 　其身無掛礙，　　心口亦如是。 　諸佛子住此，　　應時轉法輪； 　開化立眾生，　　使行十善業。 　一切所積累，　　清凈之行本； 　齊護于眾生，　　斯富十種力。 　因時發意項，　　棄國捐財業； 　佛所作沙門，　　修入勇猛行。 　已通大精進，　　致尊三昧定； 　見無數諸佛，　　應時如佛界。 　以是若干變，　　及與不可計； 　輒睹其境界，　　各在斯道住。 　已能住此

【現代漢語翻譯】 現代漢語譯本 觀察那些受苦惱的眾生，心中生起悲傷的念頭。 他們都陷入各種邪見之中，這是因為他們的心沒有覺悟。 他們懷著嗔恨和毒害，心中喜歡爭鬥。 他們常常不滿足於自己的眷屬，勤于追求外在的境界。 我應當度脫他們，讓他們脫離這三種厄難。 他們造作了巨大的黑暗，他們的本性喜歡愚癡。 他們墮落在奸惡的道路上，遊走在各種見解的羅網中。 他們在生死輪迴中周旋，我應當施行方便法門來度化他們。 救度他們脫離六種情慾的束縛，建立對五蘊的正確理解。 消除他們身上的各種塵勞，超越四種煩惱的障礙。 滅盡三界中的痛苦，熄滅熾盛的煩惱。 永遠脫離對身體的貪戀，以及世俗的力量和『我』的執著。 我爲了這些眾生，才修行苦行，想要度脫他們。 我的心向往最尊貴、最殊勝的無上佛的智慧。 引導自己修持至誠之心，拋棄低劣的懈怠之心。 立志于寬廣弘大的如來道和智慧。 勤奮精進，無量無邊，堅定地證得佛道。 安住于這種寂靜的功德中，積累各種功德的根本。 見到無數的諸佛，都一一供養他們。 這些解脫是清凈的，可以見到億百千劫的事情。 他們的身體沒有掛礙，心和口也是如此。 諸佛的弟子安住於此，應當及時轉動法輪。 開化和建立眾生，使他們修行十善業。 一切所積累的清凈的修行根本。 都用來守護眾生，這富含十種力量。 因為時機成熟而發願，放棄國家和財產。 在佛陀那裡出家為沙門（修行者），修習勇猛的修行。 已經通達大精進，達到尊貴的三昧（禪定）境界。 見到無數的諸佛，應時如同佛的境界。 以這些種種變化，以及不可計量的境界。 都能看到他們的境界，各自安住在這些道中。 已經能夠安住於此。

【English Translation】 English version Observing the suffering beings, a feeling of sorrow arises in my heart. They have all fallen into various wrong views, because their minds are not awakened. They harbor anger and malice, and their hearts delight in conflict. They are often not content with their own families, and diligently pursue external realms. I should liberate them, and help them escape these three calamities. They have created great darkness, and their nature is fond of ignorance. They have fallen onto the path of wickedness, and wander in the nets of various views. They revolve in the cycle of birth and death, and I should use skillful means to liberate them. Rescuing them from the bondage of the six senses, and establishing a correct understanding of the five aggregates (skandhas). Eliminating the various defilements on their bodies, and transcending the obstacles of the four afflictions. Extinguishing the suffering of the three realms, and extinguishing the blazing afflictions. Forever abandoning the attachment to the body, and the worldly power and the attachment to 'self'. It is for the sake of these beings that I practice asceticism, desiring to liberate them. My heart yearns for the most noble and supreme wisdom of the unsurpassed Buddha. Guiding myself to cultivate a sincere heart, and abandoning the inferior and lazy mind. Aspiring to the vast and expansive path and wisdom of the Tathagatas (Buddhas). Diligently and endlessly striving, firmly attaining the path of Buddhahood. Dwelling in this state of tranquil merit, accumulating the roots of various merits. Seeing countless Buddhas, and offering to them all. These liberations are pure, and can see the events of billions of kalpas (aeons). Their bodies have no hindrances, and their minds and mouths are also like this. The disciples of the Buddhas dwell here, and should turn the Dharma wheel in due time. Enlightening and establishing beings, and causing them to practice the ten virtuous deeds. All the accumulated pure roots of practice. Are used to protect all beings, and this is rich with ten powers. Because the time is ripe, they make vows, abandoning their countries and wealth. They become monks (shramanas) under the Buddha, and cultivate courageous practices. Having already mastered great diligence, they attain the noble state of samadhi (meditative absorption). Seeing countless Buddhas, and at the right time, they are like the realm of the Buddhas. With these various transformations, and immeasurable realms. They can see their realms, and each dwells in these paths. They are already able to dwell here.

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愿，　　致最微妙慧； 　造若干變化，　　開化于眾生。 　是為第二住，　　大聖之所宣； 　普愍世群黎，　　眾菩薩最上。」

已得聞是最始上法菩薩第二境，不可思議，至真無異；諸佛子等喜，而修恭敬，住于虛空，則雨天華，各宣：「善哉！德如山王，而分佈說禁戒之源，心念愍哀一切群黎，唯演尊妙第三行本，所說至誠永無有異；眾菩薩行最為無上，普欲令世一切安隱，以愿稱講，第一雅妙，益當供順，天人所敬。第二離垢菩薩尊住，除其愛慾精進造立，建大法慧，如之所為，行佈施事，惠施禁戒，成為大聖；忍辱精進，一心寂然，善修智慧，慈心殊勝，愍哀行道，眾祐宣佈清凈之行譬如月明，金剛藏踴演第三住，心樂善說莫不欣然，咸發道意。」◎

漸備經卷第一 大正藏第 10 冊 No. 0285 漸備一切智德經

漸備一切智德經卷第二

西晉月支三藏竺法護譯◎

興光住品第三

金剛藏曰：「佛子！菩薩大士，已得究暢第二住地，便入第三，尋當思惟，性行十事。何謂為十？一曰、志性清凈；二曰、性行明達通利；三曰、消滅淡泊其意；四曰、心懷無垢瑕穢；五曰、志念永不退轉；六曰、其心堅固而不怯劣；七曰、其念極上無窮；八曰、性行輕

【現代漢語翻譯】 現代漢語譯本 愿以最微妙的智慧，創造種種變化，開化眾生。 這是第二住的境界，大聖所宣說的；普遍憐憫世間眾生，是眾菩薩中最殊勝的。 已經聽聞了這最上乘的佛法，菩薩的第二境界，不可思議，真實不虛；諸佛子等歡喜，並修習恭敬，安住于虛空，於是天降花雨，各自宣說：『善哉！德行如山王一般，而廣佈宣說戒律的根源，心中憐憫一切眾生，唯獨演說尊貴微妙的第三行本，所說至誠永遠沒有差異；眾菩薩的修行最為無上，普遍希望世間一切安穩，以願力宣講，第一雅正微妙，應當供奉順從，為天人所敬仰。第二離垢菩薩的尊者安住，去除其愛慾，精進修行，建立大法智慧，如其所為，行佈施之事，惠施戒律，成為大聖；忍辱精進，一心寂靜，善修智慧，慈心殊勝，憐憫眾生而行道，眾祐宣佈清凈的修行，譬如月亮般明亮，金剛藏踴躍演說第三住的境界，心中樂於善說，沒有不欣然的，都發起了道心。』 《漸備經》卷第一 大正藏第 10 冊 No. 0285 《漸備一切智德經》 《漸備一切智德經》卷第二 西晉月支三藏竺法護譯 興光住品第三 金剛藏（菩薩名）說：『佛子！菩薩大士，已經通達第二住地，便進入第三住地，應當思惟，性行十事。哪十種呢？一曰、志性清凈；二曰、性行明達通利；三曰、消滅淡泊其意；四曰、心懷無垢瑕穢；五曰、志念永不退轉；六曰、其心堅固而不怯劣；七曰、其念極上無窮；八曰、性行輕』

【English Translation】 English version May [they] attain the most subtle wisdom, create various transformations, and enlighten all beings. This is the second dwelling, proclaimed by the Great Sage; universally compassionate to all beings in the world, it is the most supreme among all Bodhisattvas. Having heard this supreme Dharma, the second realm of the Bodhisattva, inconceivable and truly without difference; all the Buddha's children rejoice, and cultivate reverence, dwelling in the void, then rain heavenly flowers, each proclaiming: 'Excellent! Virtue like a mountain king, widely proclaiming the source of precepts, with compassion in their hearts for all beings, solely expounding the noble and subtle third practice, what is said is sincere and never different; the practice of all Bodhisattvas is most supreme, universally wishing all in the world to be peaceful, speaking with vows, first elegant and subtle, should be offered and followed, revered by gods and humans. The venerable second stainless Bodhisattva dwells, removing their desires, diligently cultivating, establishing great Dharma wisdom, as they do, practicing giving, bestowing precepts, becoming a Great Sage; enduring humiliation and diligently progressing, with one mind in stillness, skillfully cultivating wisdom, with supreme compassion, compassionately practicing the Way, the multitude of blessings proclaim pure practice, like the bright moon, Vajragarbha (a Bodhisattva) joyfully expounds the third dwelling, with hearts delighted in good speech, none not rejoicing, all generating the aspiration for the Way.' The first volume of the 'Gradual Preparation Sutra' Taisho Tripitaka Volume 10, No. 0285, 'Gradual Preparation of All Wisdom and Virtue Sutra' The second volume of the 'Gradual Preparation of All Wisdom and Virtue Sutra' Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty Chapter Three: Dwelling in the Light of Prosperity Vajragarbha (a Bodhisattva) said: 'Buddha's children! Bodhisattva Mahasattvas, having fully understood the second dwelling, then enter the third dwelling, and should contemplate the ten aspects of nature and practice. What are the ten? First, the nature of aspiration is pure; second, the nature of practice is clear and penetrating; third, extinguishing and diminishing their intentions; fourth, the heart is without defilement or blemish; fifth, the aspiration and thought never regress; sixth, the heart is firm and not timid; seventh, the thought is supreme and infinite; eighth, the nature of practice is light'

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便而不遲鈍；九曰、其行微妙巍巍高玄；十曰、其心弘廣不協局迮。假使菩薩住第三地，觀諸萬物一切無常、苦、空、不凈、不可保信，悉歸壞敗不久存立，適起尋滅，本無所成，當來未至，現在無住；察於一切萬物所有，皆歸沒盡，已得入此無所有地，悉是憂惱，危厄眾難患害合會，結在憎愛之業，多有愁戚，咸以無常，淫怒癡火，甚為熾盛，因為成立，無所依怙，察此一切猶如幻化；一切萬物，悉為恐懼，無有救護，心數動移，便以違失本之慧。見如來慧不可思議，不可限量，不可稱載，極遠巍巍，無有雜碎，亦無眾厄，無為常存，無畏第一，不復退轉多所濟護。所見平等，已見如來無量聖慧，睹眾危厄，益加愍哀念于眾生，心行十事。何謂為十？一曰、心念將濟孤獨危困；二曰、常化貧乏使入道法；三曰、消于淫怒癡火所然熾盛；四曰、其心周旋生死而不造亂；五曰、其心常欲蠲除塵勞之穢覺未覺者；六曰、其心顯耀令習自在；七曰、勸導離善法者使樂大雅；八曰、其心忘失佛法令入正道；九曰、其心迷惑隨生死流使返其源；十曰、其心見在愚徑而懷恐懼令立無畏。彼已睹察眾生無數危厄，三界之患，輒修精進，吾當將濟一切群黎，度之解脫令致清凈，使得超越，化之立之，勸之寤之，開之示之，令至滅度。已

【現代漢語翻譯】 現代漢語譯本：行動敏捷而不遲鈍；第九，他的行為微妙，崇高而深奧；第十，他的心胸寬廣，不狹隘。假設菩薩住在第三地（菩薩修行階位），觀察萬物都是無常、苦、空、不凈、不可靠的，最終都會壞滅，不能長久存在，剛出現就消滅，本來就沒有成就，未來還未到來，現在沒有停留；觀察一切萬物的所有，都歸於消亡，已經進入這無所有的境界，一切都是憂愁煩惱，危險災難，患害交織，被憎恨和愛慾的業力束縛，多有憂愁悲傷，都因為無常，淫慾、憤怒、愚癡的火焰非常熾盛，因為這些而建立，沒有依靠，觀察這一切猶如幻化；一切萬物，都令人恐懼，沒有救護，心念動搖，就會失去本有的智慧。見到如來的智慧不可思議，不可估量，不可稱讚，極其遙遠而崇高，沒有雜亂，也沒有眾多災難，無為而常存，無畏第一，不再退轉，能救護眾多眾生。所見平等，已經見到如來無量的聖慧，看到眾生的危難，更加憐憫眾生，心中行持十件事。哪十件事呢？第一，心中想著要救濟孤獨危困的人；第二，常常教化貧乏的人使他們進入佛法；第三，消除淫慾、憤怒、愚癡的火焰所燃起的熾盛；第四，他的心在生死輪迴中周旋而不製造混亂；第五，他的心常常想要清除塵世的煩惱，使未覺悟的人覺悟；第六，他的心顯耀，使人學習自在；第七，勸導離開善法的人使他們樂於正道；第八，他的心忘記佛法，使他們進入正道；第九，他的心迷惑，隨著生死流轉，使他們返回本源；第十，他的心看到眾生在愚癡的道路上而感到恐懼，使他們建立無畏。他已經觀察到眾生無數的危難，三界（欲界、色界、無色界）的禍患，於是修習精進，我應當救濟一切眾生，度他們解脫，使他們達到清凈，使他們超越，教化他們，使他們建立，勸導他們覺悟，開啟他們，指示他們，使他們達到涅槃。 English version: Acting swiftly and not sluggishly; ninth, his actions are subtle, lofty, and profound; tenth, his mind is broad and not narrow. Suppose a Bodhisattva dwells in the third ground (a stage of Bodhisattva practice), observing that all things are impermanent, suffering, empty, impure, and unreliable, ultimately decaying, not lasting long, arising and immediately ceasing, originally without any achievement, the future not yet arrived, the present without abiding; observing that all things eventually perish, having entered this realm of non-existence, all is worry and distress, danger and calamity, afflictions and harms combined, bound by the karma of hatred and love, with much sorrow and grief, all due to impermanence, the flames of lust, anger, and ignorance are very intense, because of these they are established, without reliance, observing all this as illusory; all things are fearful, without protection, the mind wavers, and one loses the original wisdom. Seeing the Tathagata's wisdom as inconceivable, immeasurable, and inexpressible, extremely distant and lofty, without confusion, nor many calamities, non-active and eternally existing, fearless and foremost, no longer retreating, able to protect many beings. Seeing equality, having seen the Tathagata's immeasurable holy wisdom, witnessing the dangers of beings, he increases his compassion for beings, and practices ten things in his mind. What are the ten? First, the mind thinks of saving the lonely and distressed; second, constantly teaching the poor to enter the Dharma; third, extinguishing the intense flames of lust, anger, and ignorance; fourth, his mind revolves in the cycle of birth and death without creating chaos; fifth, his mind always desires to remove the defilements of worldly troubles, awakening those who are not yet awakened; sixth, his mind shines forth, enabling others to learn freedom; seventh, persuading those who have left the good Dharma to delight in the great path; eighth, his mind forgets the Buddha's teachings, leading them to the right path; ninth, his mind is confused, following the flow of birth and death, leading them back to the source; tenth, his mind sees beings on the path of ignorance and feels fear, establishing them in fearlessness. He has observed the countless dangers of beings, the afflictions of the three realms (desire realm, form realm, formless realm), and therefore cultivates diligence, 'I shall save all beings, deliver them to liberation, enable them to attain purity, enable them to transcend, teach them, establish them, persuade them to awaken, open them, show them, and lead them to Nirvana.'

【English Translation】 Acting swiftly and not sluggishly; ninth, his actions are subtle, lofty, and profound; tenth, his mind is broad and not narrow. Suppose a Bodhisattva dwells in the third ground (a stage of Bodhisattva practice), observing that all things are impermanent, suffering, empty, impure, and unreliable, ultimately decaying, not lasting long, arising and immediately ceasing, originally without any achievement, the future not yet arrived, the present without abiding; observing that all things eventually perish, having entered this realm of non-existence, all is worry and distress, danger and calamity, afflictions and harms combined, bound by the karma of hatred and love, with much sorrow and grief, all due to impermanence, the flames of lust, anger, and ignorance are very intense, because of these they are established, without reliance, observing all this as illusory; all things are fearful, without protection, the mind wavers, and one loses the original wisdom. Seeing the Tathagata's wisdom as inconceivable, immeasurable, and inexpressible, extremely distant and lofty, without confusion, nor many calamities, non-active and eternally existing, fearless and foremost, no longer retreating, able to protect many beings. Seeing equality, having seen the Tathagata's immeasurable holy wisdom, witnessing the dangers of beings, he increases his compassion for beings, and practices ten things in his mind. What are the ten? First, the mind thinks of saving the lonely and distressed; second, constantly teaching the poor to enter the Dharma; third, extinguishing the intense flames of lust, anger, and ignorance; fourth, his mind revolves in the cycle of birth and death without creating chaos; fifth, his mind always desires to remove the defilements of worldly troubles, awakening those who are not yet awakened; sixth, his mind shines forth, enabling others to learn freedom; seventh, persuading those who have left the good Dharma to delight in the great path; eighth, his mind forgets the Buddha's teachings, leading them to the right path; ninth, his mind is confused, following the flow of birth and death, leading them back to the source; tenth, his mind sees beings on the path of ignorance and feels fear, establishing them in fearlessness. He has observed the countless dangers of beings, the afflictions of the three realms (desire realm, form realm, formless realm), and therefore cultivates diligence, 'I shall save all beings, deliver them to liberation, enable them to attain purity, enable them to transcend, teach them, establish them, persuade them to awaken, open them, show them, and lead them to Nirvana.'

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能如是，達至無為，普入萬性，如斯將濟一切眾生，所化若茲具一切智如來聖慧，心念勤修，擁護眾生。又自思之：『以何因緣，以何方便，化此無數眾生之類，墮在苦惱塵勞之厄，所遭焚燒，使立永安，令無復異，住在無礙三脫之門？』已立斯法，開化他人，以無掛礙三脫慧門，無復異行，解一切法，知無所行，了本真諦，導之為行，行無所行；以此慧明，不復觀聽，猗他之義，唯學佛道。又心念言：『何所為具一切佛法之根本也？』唯以博聞分別義理，以觀此慧益加增修。勤求正法，專精奉行，夙夜思法，欲聽受之，不以為厭；樂法不廢，發生好法、求法、導法、志法、由法、流法、歸法、救法、護法、行法，善求道法；不慕世間無限寶物，無用諸藏盈滿之珍，已得自在，發意佈施；不念有難唯思法師，於世難值甚為希有，以用法故無所愛惜，內外所有咸以佈施；所可惠施，若施眷屬、田地、財寶、帑藏、珍琦、瓔珞、妻子、男女、頭目、手足、耳鼻、肌肉、支體、衣食，及己身命，用經典故，無所貪吝，皆能惠施。用法典故，極重愛樂，所用安已，明珠、如意、貴價瑰琦；佈施之時，謙下卑言，所可放施，不懷悔恨，身心不惱；其有受者，因是令度，所不聞法，聞之欣然，勝得三千大千國土滿中珍寶，寧聞一偈

【現代漢語翻譯】 現代漢語譯本：

如果能夠這樣，達到無為的境界，普遍進入萬物的本性，像這樣就能救度一切眾生。所教化的人如果具備一切智慧，就像如來聖者的智慧一樣，心中勤奮修行，擁護眾生。又自己思考：『用什麼因緣，用什麼方便，來教化這些無數的眾生，讓他們脫離苦惱和塵世的困厄，所遭受的焚燒之苦，使他們達到永遠的安樂，不再有任何差異，安住在無障礙的三解脫之門？』已經確立了這個方法，就去開導教化他人，用無掛礙的三解脫智慧之門，不再有其他不同的行為，理解一切法，知道沒有什麼是可以執著的，明白根本的真諦，引導他們去修行，修行卻不執著于修行；用這種智慧光明，不再依靠別人的觀點，只學習佛道。又心中思考：『什麼是一切佛法根本的具足呢？』只有通過廣泛聽聞，分辨義理，來觀察這種智慧，使修行更加精進。勤奮尋求正法，專心奉行，早晚都思考佛法，想要聽聞和接受它，不感到厭倦；喜愛佛法而不懈怠，生起好樂佛法、尋求佛法、引導佛法、立志佛法、依循佛法、流佈佛法、歸向佛法、救護佛法、守護佛法、實踐佛法的心，善於尋求道法；不羨慕世間無盡的寶物，沒有用處的各種充滿珍寶的倉庫，已經得到自在，就發心佈施；不考慮自身的困難，只想著法師，在世間難以遇到，非常稀有，爲了佛法而不吝惜一切，內外所有都用來佈施；所能施捨的，無論是施捨給親屬、田地、財寶、府庫、珍奇、瓔珞、妻子、兒女、頭目、手足、耳鼻、肌肉、肢體、衣食，乃至自己的生命，爲了經典，都不貪戀吝惜，都能施捨。因為佛法的緣故，極其重視和喜愛，所用的安樂之物，明珠、如意、貴重的瑰寶；佈施的時候，謙虛卑下，所施捨的東西，不後悔恨，身心不煩惱；那些接受佈施的人，因此而得到度化，那些沒有聽聞過佛法的人，聽聞後感到欣喜，勝過得到充滿三千大千世界的珍寶，寧願聽聞一偈。 English version:

If one can be like this, reaching the state of non-action (wuwei), universally entering the nature of all things, in this way one can save all sentient beings. Those who are being taught, if they possess all wisdom, like the wisdom of the Tathagata (Rulai) saints, diligently cultivate in their minds, and protect sentient beings. And also contemplate: 『By what causes and conditions, by what means, can I teach these countless sentient beings, who are trapped in the suffering and afflictions of the mundane world, enduring the burning of suffering, to attain eternal peace, without any further differences, and dwell in the unobstructed three gates of liberation?』 Having established this method, one should then guide and teach others, using the unobstructed three gates of liberation, without any other different actions, understanding all dharmas, knowing that there is nothing to cling to, understanding the fundamental truth, guiding them to practice, practicing without clinging to practice; using this wisdom and light, no longer relying on the views of others, only learning the Buddha's path. And also contemplate: 『What is the foundation of all the Buddha's teachings?』 Only through extensive hearing and distinguishing the meanings of the teachings, can one observe this wisdom, making one's practice more diligent. Diligently seek the true Dharma, wholeheartedly practice it, contemplate the Dharma day and night, desiring to hear and receive it, without feeling weary; loving the Dharma without being lazy, giving rise to the mind of delighting in the Dharma, seeking the Dharma, guiding the Dharma, aspiring to the Dharma, following the Dharma, spreading the Dharma, returning to the Dharma, saving the Dharma, protecting the Dharma, and practicing the Dharma, being skilled in seeking the path of the Dharma; not envying the endless treasures of the world, the useless storehouses filled with treasures, having already attained freedom, one should resolve to give alms; not considering one's own difficulties, only thinking of the Dharma teacher, who is difficult to encounter in the world, and is very rare, for the sake of the Dharma, not being stingy with anything, using everything inside and outside to give alms; whatever one can give, whether it is giving to relatives, land, wealth, treasuries, rarities, necklaces, wives, children, heads, hands, feet, ears, noses, muscles, limbs, clothing, food, or even one's own life, for the sake of the scriptures, one is not greedy or stingy, and can give everything. Because of the Dharma, one values and loves it extremely, the things one uses for comfort, pearls, wish-fulfilling jewels, precious gems; when giving alms, one is humble and lowly, and what one gives, one does not regret, and one's body and mind are not troubled; those who receive the alms, are thereby liberated, those who have not heard the Dharma, upon hearing it, feel joy, which is better than obtaining treasures filling the three thousand great thousand worlds, one would rather hear a single verse.

【English Translation】 English version:

If one can be like this, reaching the state of non-action (wuwei), universally entering the nature of all things, in this way one can save all sentient beings. Those who are being taught, if they possess all wisdom, like the wisdom of the Tathagata (Rulai) saints, diligently cultivate in their minds, and protect sentient beings. And also contemplate: 『By what causes and conditions, by what means, can I teach these countless sentient beings, who are trapped in the suffering and afflictions of the mundane world, enduring the burning of suffering, to attain eternal peace, without any further differences, and dwell in the unobstructed three gates of liberation?』 Having established this method, one should then guide and teach others, using the unobstructed three gates of liberation, without any other different actions, understanding all dharmas, knowing that there is nothing to cling to, understanding the fundamental truth, guiding them to practice, practicing without clinging to practice; using this wisdom and light, no longer relying on the views of others, only learning the Buddha's path. And also contemplate: 『What is the foundation of all the Buddha's teachings?』 Only through extensive hearing and distinguishing the meanings of the teachings, can one observe this wisdom, making one's practice more diligent. Diligently seek the true Dharma, wholeheartedly practice it, contemplate the Dharma day and night, desiring to hear and receive it, without feeling weary; loving the Dharma without being lazy, giving rise to the mind of delighting in the Dharma, seeking the Dharma, guiding the Dharma, aspiring to the Dharma, following the Dharma, spreading the Dharma, returning to the Dharma, saving the Dharma, protecting the Dharma, and practicing the Dharma, being skilled in seeking the path of the Dharma; not envying the endless treasures of the world, the useless storehouses filled with treasures, having already attained freedom, one should resolve to give alms; not considering one's own difficulties, only thinking of the Dharma teacher, who is difficult to encounter in the world, and is very rare, for the sake of the Dharma, not being stingy with anything, using everything inside and outside to give alms; whatever one can give, whether it is giving to relatives, land, wealth, treasuries, rarities, necklaces, wives, children, heads, hands, feet, ears, noses, muscles, limbs, clothing, food, or even one's own life, for the sake of the scriptures, one is not greedy or stingy, and can give everything. Because of the Dharma, one values and loves it extremely, the things one uses for comfort, pearls, wish-fulfilling jewels, precious gems; when giving alms, one is humble and lowly, and what one gives, one does not regret, and one's body and mind are not troubled; those who receive the alms, are thereby liberated, those who have not heard the Dharma, upon hearing it, feel joy, which is better than obtaining treasures filling the three thousand great thousand worlds, one would rather hear a single verse.

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不用梵釋轉輪王位，修無央數百千劫行；或有來謂：『卿今所興習，是平等正覺之業，菩薩凈行，假欲得聞此大正法，自投大火，更無極苦苦惱之患；越斯大火，若使己身，遭是困厄，乃成佛道。』即念言：『今我身求經，道寧愛樂一句法，不用此身，正使此三千世界滿中火至梵天，求法故自投中，況小火也；設命墮在一切地獄，苦痛不安，故當勤慕，求於法典，況復值遇人間之惱。』以此方便，求于經典，若使聞法，如法觀察，一心解達；彼若聽經，自伏己心，念志上道，識如是意，在於經典，而行要法，慕樂佛道，終不唐舉；口言清凈，照察如是，住菩薩地，寂除情慾；消滅諸惡不善之法，專惟善業，歡悅安隱，成第一禪。又除想念，其內寂然，而心一矣，無復思想，隨時順行，歡悅安隱，成第二禪。又好喜離，欲造恬泊行，其心寂默，身意快然，猶如眾聖所言，觀察其心，安隱行第三禪。又除其樂，棄捐眾苦消竭前本，無樂無苦，專精永然其心清凈，行第四禪。彼則越度一切色想，已超色想，逮有無想；入于名號，因時思念若干名想，輒以修行無量虛空虛空之想；彼已越度諸虛空想，因修奉行無量識慧之想，彼則越度諸虛空想，便無所著，修無所有；已度一切無所有業，因修無想，亦不離想，則不樂余；所興發

{ "translations": [ "現代漢語譯本：不需捨棄轉輪王的地位，去修行無量數百千劫的苦行；或者有人來說：『你現在所修習的，是平等正覺的事業，菩薩的清凈行為，如果想要聽聞這偉大的正法，即使投身於大火之中，也不會有極度的痛苦和煩惱；超越這大火，如果使自己身處困境，才能成就佛道。』這時就想：『我現在爲了求經，寧願喜愛一句佛法，也不要愛惜這個身體，即使這三千世界充滿火焰直到梵天，爲了求法也要投身其中，更何況是小火呢；即使生命墮入一切地獄，痛苦不安，也應當勤奮追求，求取佛法經典，更何況是遇到人間的煩惱。』用這種方法，求取經典，如果聽聞佛法，如法觀察，一心領悟；他們如果聽經，就能降伏自己的心，立志于上乘之道，明白這個道理，在於經典，而實行要法，愛慕佛道，最終不會徒勞；口說清凈，觀察明白這些，安住于菩薩的地位，寂靜地去除情慾；消滅各種惡和不善的法，專心修習善業，歡喜安穩，成就初禪。又去除雜念，內心寂靜，心意專一，不再有思想，隨時順應修行，歡喜安穩，成就二禪。又遠離喜悅，想要達到恬靜的修行，內心寂靜，身心快樂，就像眾聖所說，觀察自己的心，安穩地修行三禪。又去除快樂，捨棄各種痛苦，消滅之前的根本，無樂無苦，專心致志，內心清凈，修行四禪。他們就超越了一切色想，已經超越了色想，達到無想；進入名號，因為時常思念各種名相，就修行無量的虛空之想；他們已經超越了各種虛空之想，就修行無量的識慧之想，他們就超越了各種虛空之想，便不再執著，修行無所有；已經度過了一切無所有的業，因為修行無想，也不離開想，就不再喜歡其他的；所發起的", "現代漢語譯本：修行，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著于任何事物，不執著于任何地方，不執著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處，唯奉道法，因修慈心，廣大無際，不可限量，無怨不恨，欲護眾生，一志普周，遵行悅豫，慈念十方，哀喜行護，亦復如是。其心廣大，愍護無際，無怨不恨，欲濟眾生，救護十方，具四等心，一切蒙安。又彼修成若干變化，神足示現，震動天地，以一身化為無數身，以無數身，還合一身；徹越虛空，通過墻壁，入出太山，須彌鐵圍，無所掛礙，如游虛空，虛空中坐；猶如飛鳥出沒于地，如入在水，履水上行如行於地，身出煙火如大炬然；察是日月，神足巍巍，威神無極，遊行四域，消除闇冥，以手捫摸日月宮殿，其身遠超，上至梵天。耳之徹聽，清凈洞達，過於天人；聞其言聲諸天人民。又復了知眾生心念，所念如是，知有欲心無慾之心，有恚心無恚心，有癡心無癡心，有塵勞心，無塵勞心，小心大心，多心少心，要心無要心，亂心正心，定心不定心，解脫心無脫心，最上心無上心，審見本末，皆悉知之；如是一切分別眾生諸心所念，善惡禍福，道俗真偽，靡所不達。又識無限前宿所居，一生十生，百生千生，不可稱載宿命時事，悉識別之；劫壞劫成，悉知無數不可計會天地成敗；吾曾更歷國土處所，名姓如是，所游飲食，壽命長短，衣服好醜，所遭苦樂，彼沒生此，此沒生彼，此沒生此，彼沒生彼，周遍沒來

生，尋復還返；以是比類，曉知無限前宿所更，已復清凈。清凈天眼，過諸天眼，見人生死善惡所歸，尊卑貴賤，如所作受，又此眾生身行善，口言善，心念善，不謗聖賢，奉修正見，壽盡身散，得上天生；又若眾生，身行惡，口言惡，心念惡，誹謗聖賢，或於邪見，壽盡身散，墮于地獄；以凈天眼，普見天人，蜎飛蠕動蚑行之類，所行禍福善惡所趣。又以一心三昧正受，若從定起，不用此德，有所向生，唯睹具足菩薩道品，愿有所濟，故示現生；住于菩薩興光之地，見於十方無數億千兆載諸佛，奉事供養，衣服飲食，床褥臥具，病瘦醫藥；歸命諸佛，聽所演法，已聞受法，隨器授與，未曾越法，不毀佛教；各各觀察，益以愍哀，普如己身，親族無異，欲解諸縛，于無央數億百千劫兆載垓限，斷邪見欲，心不在言，亦除邪瞋愚癡之態；如金寶師工治寶矣，以作臂釧，釵镮，瓔珞，㻉瑤之屬，無不成好。菩薩如是，住興光地，則以無言，消諸所見，諸淫怒癡；以是德本，增行巍巍，清白日甚，漸備仁和忍辱之原，將順戒禁而無所犯，心不懷恨不抱怒亂，志性無諂，心懷詳序，而不卒暴；一切所作，不以究竟，所作成辦，不行諛諂；無虛偽時，性無所受，行甚清凈；彼以四恩，而宣愛敬，行益利義；內志篤厚，十度無極，

【現代漢語翻譯】 現代漢語譯本：生命，循環往復；通過這樣的類比，就能明白無數前世的經歷，並且已經清凈。清凈的天眼，超越了諸天的天眼，能看到眾生的生死善惡歸宿，尊卑貴賤，都如其所作所受。又比如，有些眾生身行善事，口說善語，心懷善念，不誹謗聖賢，奉行正見，壽命終結，便能升入天界；又比如，有些眾生身行惡事，口說惡語，心懷惡念，誹謗聖賢，或者執著于邪見，壽命終結，便會墮入地獄。憑藉清凈的天眼，普遍看到天人，以及所有飛禽走獸、爬行動物等，他們所行的禍福善惡以及最終的去向。又以一心三昧的正定，如果從定中起身，不使用這種神通，而是爲了有所投生，只是爲了看到具足菩薩道品，希望有所救濟，所以才示現出生；安住于菩薩興光之地，見到十方無數億千兆載的諸佛，奉事供養，衣服飲食，床褥臥具，病痛醫藥；歸命諸佛，聽聞他們所演說的佛法，聽聞並接受佛法后，根據眾生的根器給予教導，從未違背佛法，不譭謗佛教；各自觀察，更加憐憫，普遍如同對待自己，親族沒有差別，想要解脫一切束縛，在無數億百千劫兆載垓限的時間裡，斷除邪見慾望，心不執著于言語，也去除邪惡的嗔恨和愚癡的狀態；如同金銀珠寶工匠加工寶物一樣，用來製作臂釧、釵環、瓔珞、珍寶等飾品，沒有不精美的。菩薩也是如此，安住于興光之地，就以無言的方式，消除所見到的各種淫慾、憤怒、愚癡；憑藉這種功德根本，增進行為的巍峨，清白日益增長，逐漸具備仁愛、和善、忍辱的根本，順應戒律而不違犯，心中不懷恨，不抱怒亂，志向性情沒有諂媚，心中懷有詳盡的次序，而不急躁；一切所作所為，不以達到最終目的為目標，所做的事情完成，不進行阿諛奉承；沒有虛偽的時候，性情沒有執著，行為非常清凈；他們以四種恩惠，宣揚愛敬，行為更加有利有義；內心志向篤厚，具備十種度無極的修行。 English version: Life, cycles and returns; through such analogies, one understands the countless experiences of previous lives, and has already become pure. The pure heavenly eye, surpassing the heavenly eyes of the gods, sees the destinies of beings, their good and evil, their noble and humble, all according to their actions and their consequences. Furthermore, some beings perform good deeds with their bodies, speak good words with their mouths, and hold good thoughts in their minds, do not slander the sages, and uphold right views. When their lives end, they ascend to the heavens. Conversely, some beings perform evil deeds with their bodies, speak evil words with their mouths, and hold evil thoughts in their minds, slander the sages, or cling to wrong views. When their lives end, they fall into hell. With the pure heavenly eye, one universally sees the gods, as well as all flying creatures, crawling creatures, and walking creatures, their fortunes, misfortunes, good and evil deeds, and their ultimate destinations. Moreover, with the samadhi of one-pointedness, if one arises from meditation, one does not use this power, but rather, if one is to be reborn, it is only to see the complete qualities of the Bodhisattva path, hoping to provide aid, and thus manifests birth; dwelling in the land of the Bodhisattva's flourishing light, one sees countless billions of trillions of Buddhas in the ten directions, serving and making offerings, with clothing, food, bedding, and medicine for the sick; taking refuge in the Buddhas, listening to the Dharma they expound, and having heard and received the Dharma, one teaches according to the capacities of beings, never violating the Dharma, and not slandering the Buddha's teachings; each one observes, with increased compassion, universally treating all as oneself, with no difference from one's own family, desiring to liberate all bonds, for countless billions of trillions of kalpas, cutting off wrong views and desires, the mind not clinging to words, and also eliminating the states of evil anger and ignorance; just as a goldsmith crafts precious jewels, making armlets, hairpins, necklaces, and other ornaments, all of which are exquisite. The Bodhisattva is like this, dwelling in the land of flourishing light, and thus, through silence, eliminates all forms of lust, anger, and ignorance; with this foundation of merit, one increases the grandeur of one's actions, one's purity grows daily, gradually acquiring the roots of benevolence, harmony, and patience, conforming to the precepts without transgression, the heart not harboring hatred, not holding onto anger or confusion, the will and nature without flattery, the heart holding detailed order, and not being hasty; all actions are not aimed at reaching a final goal, when actions are completed, one does not engage in flattery; there is no time of falsehood, the nature is without attachment, actions are extremely pure; they proclaim love and respect with the four kinds of kindness, and their actions are increasingly beneficial and righteous; their inner will is sincere and profound, possessing the ten perfections.

【English Translation】 Life, cycles and returns; through such analogies, one understands the countless experiences of previous lives, and has already become pure. The pure heavenly eye, surpassing the heavenly eyes of the gods, sees the destinies of beings, their good and evil, their noble and humble, all according to their actions and their consequences. Furthermore, some beings perform good deeds with their bodies, speak good words with their mouths, and hold good thoughts in their minds, do not slander the sages, and uphold right views. When their lives end, they ascend to the heavens. Conversely, some beings perform evil deeds with their bodies, speak evil words with their mouths, and hold evil thoughts in their minds, slander the sages, or cling to wrong views. When their lives end, they fall into hell. With the pure heavenly eye, one universally sees the gods, as well as all flying creatures, crawling creatures, and walking creatures, their fortunes, misfortunes, good and evil deeds, and their ultimate destinations. Moreover, with the samadhi of one-pointedness, if one arises from meditation, one does not use this power, but rather, if one is to be reborn, it is only to see the complete qualities of the Bodhisattva path, hoping to provide aid, and thus manifests birth; dwelling in the land of the Bodhisattva's flourishing light, one sees countless billions of trillions of Buddhas in the ten directions, serving and making offerings, with clothing, food, bedding, and medicine for the sick; taking refuge in the Buddhas, listening to the Dharma they expound, and having heard and received the Dharma, one teaches according to the capacities of beings, never violating the Dharma, and not slandering the Buddha's teachings; each one observes, with increased compassion, universally treating all as oneself, with no difference from one's own family, desiring to liberate all bonds, for countless billions of trillions of kalpas, cutting off wrong views and desires, the mind not clinging to words, and also eliminating the states of evil anger and ignorance; just as a goldsmith crafts precious jewels, making armlets, hairpins, necklaces, and other ornaments, all of which are exquisite. The Bodhisattva is like this, dwelling in the land of flourishing light, and thus, through silence, eliminates all forms of lust, anger, and ignorance; with this foundation of merit, one increases the grandeur of one's actions, one's purity grows daily, gradually acquiring the roots of benevolence, harmony, and patience, conforming to the precepts without transgression, the heart not harboring hatred, not holding onto anger or confusion, the will and nature without flattery, the heart holding detailed order, and not being hasty; all actions are not aimed at reaching a final goal, when actions are completed, one does not engage in flattery; there is no time of falsehood, the nature is without attachment, actions are extremely pure; they proclaim love and respect with the four kinds of kindness, and their actions are increasingly beneficial and righteous; their inner will is sincere and profound, possessing the ten perfections.

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忍辱精進，所度無極，慇勤修此；亦復勸化余諸菩薩，謹慎清凈，是為菩薩諸大士等第三住法，名曰興光。菩薩住此，諸根通達，若作天王，執權方便，有所造立，若行佈施，作行敬愛，設修利益，其心常一；唸佛不捨，致普具，念一切智業：『以何等行，為諸眾生，致於最尊；得普敏達，為眾導師乎？』發意之頃，精進超絕，一時悉逮百千三昧。」

時金剛藏菩薩大士，欲復重散此義所歸，說此頌曰：

「斯等性清凈，　　德室心通達； 　貪慾患消除，　　成不退轉業。 　興發堅固志，　　強勇進微妙； 　其意甚廣大，　　因是入三住。 　已立於此地，　　宣佈光曜住； 　說非常苦空，　　不凈毀散法。 　為不得久存，　　須臾虛無聲； 　選擇悉有為，　　無來無所往。 　由是致疾病，　　遭愁憂涕泣； 　與眾惱俱合，　　受結著恩愛。 　苦患不可意，　　常熾然三火； 　以見有為業，　　發起無限難。 　若厭於三處，　　其心無所慕； 　欲求諸佛慧，　　其意不變異。 　無量不可思，　　所度無等倫； 　睹彼眾滅度，　　諸最勝聖慧。 　已見於諸佛，　　永無眾患厄； 　無救離依怙，　　扶濟使得出。 　常貧于道法，　　為三火所災； 　犯所有苦惱，　　百種縛

【現代漢語翻譯】 現代漢語譯本 以忍辱和精進為修行，所度化的眾生是無量的，要勤勉地修持這些；也要勸導其他的菩薩，謹慎清凈地修行，這就是菩薩大士們第三種安住的方法，名為興光（興盛光明）。菩薩安住於此，諸根通達，如果成為天王，執掌權柄，方便教化，有所建樹，如果行佈施，行敬愛，設立利益眾生的事業，他們的心始終如一；唸佛不捨，以求普遍具足，念一切智的功業：『以什麼樣的修行，才能使眾生達到最尊貴的地位；獲得普遍的敏銳通達，成為眾生的導師呢？』發願的瞬間，精進超絕，一時之間就能獲得百千種三昧（禪定）。 當時，金剛藏菩薩（菩薩名，意為金剛般堅固的寶藏）大士，想要再次闡明此義的歸宿，說了這首偈頌： 『這些菩薩的自性清凈，德行圓滿，心意通達；貪慾的禍患已經消除，成就了不退轉的功業。 興發堅固的志向，勇猛精進，微妙難測；他們的心意非常廣大，因此進入第三住。 已經安立於此地，宣揚光明的安住；講述無常、苦、空，不凈、毀壞消散的法則。 因為不能長久存在，須臾之間就會虛無縹緲；選擇所有有為法，都是無來無去的。 由此導致疾病，遭遇憂愁、悲傷、哭泣；與各種煩惱結合在一起，承受著執著和恩愛。 苦患令人不悅，常常熾盛著貪、嗔、癡三火；因為看到有為法的業力，引發無限的苦難。 如果厭離這三處（欲界、色界、無色界），他們的心就沒有任何貪求；想要追求諸佛的智慧，他們的心意不會改變。 所度化的眾生無量不可思議，沒有可以比擬的；看到那些眾生滅度，獲得最殊勝的聖慧。 已經見到諸佛，永遠沒有各種禍患和災厄；沒有救護和依靠，扶持救濟他們，使他們脫離苦海。 常常在道法上貧乏，被貪、嗔、癡三火所焚燒；犯下所有苦惱，被百種束縛捆綁。』

【English Translation】 English version With patience and diligence as practice, the beings they liberate are immeasurable, and they should diligently cultivate these; they should also exhort other Bodhisattvas to practice with caution and purity. This is the third dwelling method for Bodhisattva Mahasattvas, called 'Exalting Light'. When Bodhisattvas dwell here, their faculties are unobstructed. If they become heavenly kings, wielding power and skillfully teaching, making accomplishments; if they practice giving, practice respect and love, and establish undertakings that benefit beings, their minds are always one; they are mindful of the Buddha without abandoning, seeking to universally possess, mindful of the deeds of all wisdom: 'By what kind of practice can beings reach the most honorable position; attain universal keen understanding, and become guides for beings?' In the moment of making the vow, their diligence is extraordinary, and in an instant, they can attain hundreds of thousands of Samadhis (meditative states). At that time, the Bodhisattva Mahasattva Vajragarbha (Bodhisattva name, meaning 'diamond-like firm treasure'), wishing to further clarify the essence of this meaning, spoke this verse: 'These Bodhisattvas' nature is pure, their virtues are complete, and their minds are unobstructed; the affliction of greed has been eliminated, and they have accomplished the non-retrogressing deeds. They arouse firm aspirations, are courageous and diligent, and their practice is subtle and unfathomable; their minds are very vast, and therefore they enter the third dwelling. Having already established themselves in this place, they proclaim the dwelling of light; they speak of impermanence, suffering, emptiness, impurity, and the laws of destruction and dissolution. Because they cannot exist for long, in an instant they will become empty and illusory; all conditioned phenomena are chosen, and they are without coming or going. From this, illnesses arise, and they encounter sorrow, grief, and weeping; they are combined with various afflictions, and they endure attachments and love. Suffering and affliction are unpleasant, and the three fires of greed, hatred, and delusion are constantly blazing; because they see the karma of conditioned phenomena, they give rise to endless suffering. If they are weary of these three realms (desire realm, form realm, formless realm), their minds have no desires; wanting to seek the wisdom of the Buddhas, their minds will not change. The beings they liberate are immeasurable and inconceivable, without equal; they see those beings pass into Nirvana, attaining the most supreme holy wisdom. Having already seen the Buddhas, they will never have various misfortunes and calamities; without protection or reliance, they support and rescue them, enabling them to escape the sea of suffering. They are often impoverished in the Dharma, burned by the three fires of greed, hatred, and delusion; they commit all kinds of suffering, and are bound by hundreds of fetters.'

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其心。 　重敬眾塵勞，　　無明志下賤； 　已失威神力，　　違安住道寶。 　流墮生死淵，　　恐怖求解脫； 　我應擁護之，　　堅強等精進。 　志樂於尊慧，　　不貪世人榮； 　觀察何等宜，　　逮致至解道。 　無他諸掛礙，　　成諸如來慧； 　其慧為智明，　　是眾安住樂。 　以聞智專惟，　　成菩薩聖慧； 　適聽所說法，　　尋精進奉行。 　夙夜欲啟受，　　無餘因緣業； 　以法而樂義，　　以法廣救護。 　明月珠眾寶，　　所愛敬親里； 　國土廣無極，　　具足豐盛尊。 　妻子及男女，　　眷屬諸走使； 　以經典之故，　　佈施不吝此。 　頭目及手足，　　己身之肌肉； 　目見而口言，　　施血如流江。 　見害屠割刑，　　所重髓佈施； 　不以此為苦，　　不聞法為患。 　假使有來者，　　口宣如是辭； 　猶如火所起，　　自投炎赫盛。 　若聽安住說，　　微妙法要寶； 　聞之甚思惟，　　功勛義章句； 　一句法義故，　　頂戴須彌山。 　設使三千世，　　滿火至梵天； 　我聞法善利，　　其意達玄妙； 　若人聞致是，　　任如是苦惱。 　正使于中死，　　求得道慧明； 　雖遭此眾難，　　忍苦不以患。 　何況人身苦，　　若干之厄難；

【現代漢語翻譯】 現代漢語譯本 他們的心。 他們深深地敬畏著眾多的塵勞（煩惱），被無明（ignorance）所矇蔽； 他們已經失去了威神之力，違背了安住于道寶（Dharma Jewel）的道路。 他們流落於生死輪迴的深淵，恐懼地尋求解脫； 我應當擁護他們，以堅強的心和精進的努力。 他們的志向在於尊貴的智慧，不貪戀世俗的榮華； 他們觀察什麼才是合適的，以達到至高的解脫之道。 他們沒有其他的掛礙，成就諸如來（Tathagata）的智慧； 這智慧是光明的，是眾生安住的快樂。 通過聽聞和智慧的專注，他們成就菩薩（Bodhisattva）的聖慧； 他們一旦聽到所說的法，就立即精進地奉行。 他們早晚都渴望接受教誨，沒有任何其他的因緣和業力； 他們以法為樂，以法廣為救護眾生。 他們將明月珠、眾寶，所愛敬的親人； 廣闊無垠的國土，以及所有豐盛的尊榮； 妻子、兒女，眷屬和僕人； 都因為經典（Sutra）的緣故，毫不吝惜地佈施出去。 頭、眼睛、手、腳，以及自身的肌肉； 眼睛所見，口中所言，佈施鮮血如流淌的江河。 看到被傷害、屠殺、刑罰，他們將最珍貴的骨髓也佈施出去； 他們不以此為苦，不聞法才是真正的禍患。 假如有來者，口中宣說這樣的話； 就像火燃起一樣，他們會自己投入到熾熱的火焰中。 如果聽到安住的說法，微妙的法要寶藏； 聽到後會深入思考，其功德和意義； 爲了一個法義，他們願意頂戴須彌山（Mount Sumeru）。 假設三千大千世界（three thousand great thousand worlds）都充滿火焰，直到梵天（Brahma）； 我聽到法的善利，其意達到玄妙的境界； 如果有人聽到並達到這種境界，就任由他承受這樣的苦惱。 即使在其中死去，也要尋求獲得道慧光明； 即使遭遇這些眾多的苦難，也能忍受痛苦而不以為患。 更何況是人身所受的痛苦，以及各種各樣的厄難呢？

【English Translation】 English version Their minds. They deeply revere the many dust labors (afflictions), obscured by ignorance (Avidya); They have lost their majestic power, violating the path of abiding in the Dharma Jewel (Dharma Ratna). They have fallen into the abyss of the cycle of birth and death, fearfully seeking liberation; I should protect them, with a strong heart and diligent effort. Their aspiration lies in noble wisdom, not coveting worldly glory; They observe what is appropriate, to attain the supreme path of liberation. They have no other hindrances, achieving the wisdom of all Tathagatas (Buddhas); This wisdom is luminous, the joy of abiding for all beings. Through hearing and focused wisdom, they achieve the sacred wisdom of a Bodhisattva; Once they hear the Dharma that is spoken, they immediately practice diligently. They desire to receive teachings day and night, without any other causes or karmic actions; They find joy in the Dharma, and widely protect beings with the Dharma. They give away the bright moon pearl, all treasures, and beloved relatives; The vast and boundless lands, and all abundant honors; Wives, children, relatives, and servants; All are given away without hesitation for the sake of the Sutras (scriptures). Head, eyes, hands, feet, and the muscles of their own bodies; What the eyes see and the mouth speaks, they give away blood like a flowing river. Seeing harm, slaughter, and punishment, they give away even their most precious marrow; They do not consider this suffering, not hearing the Dharma is the real calamity. If there were someone who came and spoke these words; Like a fire that has arisen, they would throw themselves into the blazing flames. If they hear the teachings of abiding, the subtle treasure of the Dharma; After hearing, they will deeply contemplate its merits and meaning; For the sake of one Dharma meaning, they would be willing to carry Mount Sumeru on their heads. Suppose the three thousand great thousand worlds were filled with fire, reaching up to Brahma; I hear the good benefits of the Dharma, its meaning reaching the profound realm; If someone hears and attains this realm, let them endure such suffering. Even if they die in the midst of it, they seek to obtain the light of wisdom of the path; Even if they encounter these many difficulties, they can endure suffering without considering it a calamity. How much more so the suffering of the human body, and the various kinds of hardships?

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我之所戀慕，　　惟志求聞法。 　若得數聞法，　　隨時而思惟； 　四禪四等心，　　悅豫三昧定。 　承於五神通，　　漸備具足行； 　以是由自在，　　不墮所向生。 　住立此軌德，　　順無數億佛； 　意常奉供養，　　聽受斯經典。 　曉了離邪住，　　啟顙清凈行； 　猶若金無垢，　　號曰為紫磨。 　住是雅功勛，　　報處忉利宮； 　造立為豪尊，　　迴轉處魔天。 　魔天若干會，　　功德諸章句； 　以住無以意，　　唯求佛功德。 　佛子已住此，　　慇勤慕精進； 　逮致三昧定，　　其數各百千。 　睹見諸佛最，　　相好若干種； 　加益極微妙，　　功勛尊無量。 　是為第三住，　　安住身自說； 　普愍諸世間，　　諸菩薩無上。」 　時諸天人聞大行，　　微妙巍巍所住地； 　眾祐諸子懷踴躍，　　則以天華散佛上。 　會在地樹持衣被，　　嗟嘆稱揚此經典； 　魔后可敬柔軟好，　　鼓樂歌頌勝妙法。 「其自在天歡悅句，　　以月明寶貢安住； 　口宣我等故有佛，　　興發德時度彼岸。 　其最法勝何故然，　　獨嘆菩薩行第一； 　我今得聽妙道地，　　于百千劫難得聞。 　益加宣佈愍諸天，　　諸佛之子行殊勝； 　得聞此軟聖眾會，　　當得服行

【現代漢語翻譯】 現代漢語譯本 我所愛慕的，唯有立志尋求聽聞佛法。 如果能夠多次聽聞佛法，並隨時加以思惟； 就能進入四禪（色界四種禪定境界）和四等心（慈、悲、喜、舍四種無量心），享受喜悅的三昧（專注的禪定）境界。 承接五神通（天眼通、天耳通、他心通、宿命通、神足通），逐漸具備圓滿的修行； 因此能夠自在，不墮入所向往的輪迴。 安住于這種軌範和德行，順應無數億佛； 心中常常奉行供養，聽受這部經典。 明瞭遠離邪見，保持清凈的行為； 就像沒有污垢的黃金，被稱為紫磨金。 安住于這種高雅的功勛，回報在忉利宮（欲界第二天，帝釋天所居之處）； 建立尊貴的地位，迴轉到魔天（欲界第六天，魔王所居之處）。 在魔天的各種集會中，宣說功德的章句； 以無所執著的心安住，只求佛的功德。 佛子已經安住於此，慇勤地追求精進； 達到三昧禪定，其數量各有成百上千。 見到諸佛最殊勝的相好（佛的三十二種大丈夫相和八十種隨形好）， 更加增益極其微妙的功勛，尊貴而無量。 這是第三住（菩薩修行所處的第三個階段），安住于自身所說的境界； 普遍憐憫世間一切眾生，是諸菩薩無上的境界。 當時諸天人和聽到大行（菩薩的偉大修行），微妙而巍峨的所住之地； 眾祐（受到佛菩薩保佑）的諸子心懷踴躍，就用天花散在佛的身上。 在會的大地樹神拿著衣被，讚歎稱揚這部經典； 魔后（魔王的妻子）可敬而柔軟美好，敲鼓唱歌讚頌殊勝微妙的佛法。 自在天（欲界第六天之主）歡喜地說，用月明寶珠供養安住； 口中宣說我們因為有佛，興發德行時才能度過彼岸。 最殊勝的佛法為什麼會這樣，唯獨讚歎菩薩的修行第一； 我今天能夠聽到如此微妙的道地，在百千劫中都難以聽聞。 更加宣佈憐憫諸天，諸佛之子的修行殊勝； 能夠聽到如此柔和的聖眾集會，應當服膺奉行。

【English Translation】 English version What I yearn for is only to aspire to hear the Dharma. If I can hear the Dharma frequently and contemplate it at all times; I can enter the four Dhyanas (four meditative states in the realm of form) and the four immeasurables (loving-kindness, compassion, joy, and equanimity), enjoying the blissful state of Samadhi (concentrated meditation). Receiving the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and magical powers), I gradually possess complete practice; Therefore, I can be free and not fall into the cycle of rebirth I desire. Abiding in this standard and virtue, I follow countless billions of Buddhas; My mind always practices offerings and listens to this scripture. Understanding and staying away from wrong views, I maintain pure conduct; Like gold without impurities, it is called purple-gold. Abiding in this noble merit, I am rewarded in the Trayastrimsa Heaven (the second heaven in the desire realm, where Indra resides); Establishing a noble position, I return to the Mara Heaven (the sixth heaven in the desire realm, where the demon king resides). In various gatherings of the Mara Heaven, I proclaim verses of merit; Abiding with a non-attached mind, I only seek the merits of the Buddha. The Buddha's disciples have already abided here, diligently pursuing progress; Attaining Samadhi meditation, their numbers each reach hundreds and thousands. Seeing the most excellent marks and characteristics of the Buddhas (the thirty-two major marks and eighty minor marks of a Buddha), I further increase extremely subtle merits, which are noble and immeasurable. This is the third abode (the third stage of a Bodhisattva's practice), abiding in the realm spoken of by oneself; Universally having compassion for all beings in the world, it is the unsurpassed realm of all Bodhisattvas. At that time, the gods and humans heard of the great practice (the great practice of Bodhisattvas), the subtle and majestic place of abode; The sons of the blessed (those protected by Buddhas and Bodhisattvas) were filled with joy, and they scattered heavenly flowers on the Buddha. The earth tree gods at the assembly held up robes, praising and extolling this scripture; The Mara queen (the wife of the demon king), venerable, gentle, and beautiful, played drums and sang praises of the supreme and wonderful Dharma. The Free Heaven (the lord of the sixth heaven in the desire realm) joyfully said, offering the moon-bright pearl for abiding; Proclaiming that because we have the Buddha, we can cross to the other shore when virtues arise. Why is the most excellent Dharma like this, only praising the Bodhisattva's practice as the first; Today, I can hear such a subtle path, which is difficult to hear in hundreds of thousands of kalpas. I further proclaim compassion for the gods, the practice of the Buddha's disciples is supreme; Being able to hear such a gentle assembly of the holy ones, one should accept and practice it.

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寂無地。 　如月除患盛，　　已興安住談； 　第四所遊行，　　演行最為上。」

漸備經暉曜住品第四

金剛藏復曰：「佛子復聽！菩薩大士已能清凈住第三地，便進入在第四地住，輒得超越，入十明曜。何等為十？一曰、游在眾生之界；二曰、周行通諸法界；三曰、遍察三千世界；四曰、觀于無窮虛空之界；五曰、普省眾神識源；六曰、流佈在於欲界之處；七曰、周旋往來於色界中；八曰、優遊而化于無色界；九曰、志在上最微妙解脫；十曰、其性弘寬心和柔軟；是為十。菩薩大士！復有十法，逮法光明，從第三住，入第四住。且聽佛子！其菩薩業，第四行住，名曰暉曜，適逮此已，則能將護如來種姓，致於內法，教化十慧。何等為十？一曰、其心性行得不迴轉；二曰、篤信三寶莫能壞者，逮所游處而悉究竟；三曰、勤修清凈玄妙之業；四曰、解自然興故行尊道；五曰、分別世間從因緣產生敗之事；六曰、曉了一切悉從罪福致所生處；七曰、敷演生死泥洹之源；八曰、覺知眾生國土之本；九曰、宣暢散意過去當來；十曰、能剖判說無所盡行，因得成就如來種姓；是為十。」

金剛藏曰：「又佛子聽！若有菩薩，住第四地，自觀內身，而行寂然，自御其意，不懷俗法；亦觀外法，而行寂然，亦

【現代漢語翻譯】 現代漢語譯本 寂靜無處不在。 如明月驅散憂患，已開始講述安住之法； 第四地（指菩薩修行階位中的第四個階段），演說修行最為殊勝。

漸備經暉曜住品第四

金剛藏菩薩又說：『佛子們再聽！菩薩大士已經能夠清凈地安住于第三地，便進入第四地安住，隨即超越，進入十種明耀。哪十種呢？第一，遊歷于眾生界；第二，周遍通行於諸法界；第三，普遍觀察三千世界；第四，觀照無窮虛空之界；第五，普遍省察眾神識的根源；第六，流佈于欲界之處；第七，周旋往來於色界（指佛教宇宙觀中欲界之上的一個層次）中；第八，優遊自在地化導于無色界（指佛教宇宙觀中色界之上的一個層次）；第九，志向在於最微妙的解脫；第十，其性情弘大寬廣，心性和柔。這就是十種。菩薩大士！還有十種法，獲得法光明，從第三住進入第四住。且聽佛子！菩薩的修行，在第四行住，名為暉曜（指光明照耀），一旦達到這個境界，就能護持如來種姓，達到內在的佛法，教化十種智慧。哪十種呢？第一，其心性行為不會退轉；第二，對三寶（指佛、法、僧）的篤信無法被破壞，到達之處都能究竟；第三，勤修清凈玄妙的修行；第四，理解自然興起，因此奉行尊貴的道；第五，分別世間從因緣生起的成敗之事；第六，明瞭一切都從罪福導致所生之處；第七，敷演生死和涅槃的根源；第八，覺知眾生和國土的根本；第九，宣揚散佈過去和未來的意念；第十，能夠剖析說明無盡的修行，因此成就如來種姓。這就是十種。』

金剛藏菩薩說：『還有，佛子們聽！如果有菩薩，安住于第四地，自己觀察內在的身體，而行寂靜，自己控制意念，不懷有世俗的法；也觀察外在的法，而行寂靜，也

【English Translation】 English version Silence is everywhere. Like the moon dispelling worries, the discourse on dwelling in peace has begun; The fourth stage (referring to the fourth stage in the bodhisattva's path of practice), the exposition of practice is the most supreme.

The Fourth Chapter on the Dwelling of Radiant Light in the Gradually Prepared Sutra

Vajragarbha (a bodhisattva) further said: 'Listen again, sons of the Buddha! When a bodhisattva mahasattva has been able to purify and dwell in the third stage, they then enter and dwell in the fourth stage, immediately transcending and entering the ten illuminations. What are the ten? First, wandering in the realm of sentient beings; second, universally traversing all dharma realms; third, universally observing the three thousand worlds; fourth, contemplating the boundless realm of empty space; fifth, universally examining the source of consciousness of all deities; sixth, flowing in the realm of desire; seventh, circulating and moving within the realm of form (referring to a level above the desire realm in Buddhist cosmology); eighth, freely transforming in the formless realm (referring to a level above the form realm in Buddhist cosmology); ninth, aspiring to the most subtle liberation; tenth, their nature is vast and broad, their mind is harmonious and gentle. These are the ten. Bodhisattva mahasattvas! There are also ten dharmas, attaining the light of dharma, entering the fourth stage from the third stage. Listen, sons of the Buddha! The practice of a bodhisattva, in the fourth stage of dwelling, is called Radiant Light, once this state is attained, they can protect the lineage of the Tathagata, attain the inner dharma, and teach the ten wisdoms. What are the ten? First, their mind and conduct will not regress; second, their firm faith in the Three Jewels (referring to the Buddha, Dharma, and Sangha) cannot be destroyed, and they will reach the ultimate in all places they go; third, diligently cultivating pure and profound practices; fourth, understanding that nature arises naturally, therefore they uphold the noble path; fifth, distinguishing the successes and failures of the world arising from causes and conditions; sixth, understanding that all places of birth arise from merits and demerits; seventh, expounding the origins of birth and death and nirvana; eighth, being aware of the roots of sentient beings and lands; ninth, proclaiming and spreading the thoughts of the past and future; tenth, being able to analyze and explain the endless practice, thus accomplishing the lineage of the Tathagata. These are the ten.'

Vajragarbha said: 'Furthermore, listen, sons of the Buddha! If there is a bodhisattva, dwelling in the fourth stage, observing their inner body, and practicing stillness, controlling their mind, not harboring worldly dharmas; also observing external dharmas, and practicing stillness, also'

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御其意，不懷俗法；重察內外，亦無所起，永無所壞。觀內痛癢，察其心法；亦觀本法，法之所行；觀內外法，而行寂然；自御其意，不懷俗法；眾惡諸法，不善未起，將使不生；精進攝心，成就方便令永斷絕，不善法起尋消除之；諸善德法，若不興者，方便精進，志樂興勸；功勛之法，令立不失，進使廣大。勤修道地，從行具足，自攝己心，未曾懈廢；永除眾穢，定意離貪，修行為首，念行神足，成就閑靜究竟無慾，乃至滅盡。勸助功福，精進以定，備悉眾行，以斷心定，便安眾行；斷識定意，輒行神足，成就閑靜究竟無慾之宜，乃至滅盡。勸助功福，念行信根，精進勤劬，念根、定根、慧根，成就閑靜，而無眾欲。滅盡眾塵，勸德念行，信力、精進力、念力、定力、慧力，成就閑靜，無慾滅盡。勸德定念覺意，修法覺意，精進覺意，歡悅覺意，篤信覺意，觀護覺意，成就閑靜，令其無慾。滅盡眾塵，勸德念行，正見、正念、正言、正業、正命、正便、正意、正定，成就閑靜，令其無慾。滅盡眾塵，普察勸德，目見一切眾生所在，為其宣暢本宿世愿，志無極哀，興發大慈，使疾逮得一切智矣。令速究竟凈治佛國，具足如來十力、無畏、諸佛之法，諸相種好，音聲言辭，念尊最上殊特之業，普使具足。求學深妙，聽佛

脫門，而行無極善權方便。

「又佛子聽！菩薩若住此暉曜地，前本所習，自見貪身，猗于吾我，而計有人，依形壽命，諸陰種大，貪住眾入，浮沒高下，撰擇狐疑，疲極之態，謂言我所，恃怙財業，實有處所，一切永除。如是猗著，皆亦斷去，一切思念，誹謗之事，親忍塵勞，勤學立志，善權智慧，在在所游，以道為寶；遵興道教，其心潤澤，心懷柔軟，抱仁和意，心常愍哀，心不厭惓。求最上心，志好思慕殊特慧心，將護化育諸眾生心，尊敬師友順應器心，如所聞之輒奉行心；逮玄妙慧，所作甚快，仁慈柔軟，所居安隱，止頓賢和，志性質直，行無所受，不以自大、不以憍慢而受其教，歸命無違。彼行是已，所受修行，寂然若斯，為上道地，清凈住法，專精思惟，習合會行，奉行勤修不退轉。精進不休，而不懈惓，遵不回還，所奉廣遠，所行無量，最上精進。求無等侶，皆護眾生，所勸不毀。又其菩薩，心性清凈，志分和賢，無有可不。成信諸界，意性長益諸功德本，永以消除貪妒慢恣；離於猶豫，親近貢高，已得具足無疑脫門；因合會法，無厭不懈，已得速近建立如來，將順其心，令無限量。

「其住在此暉曜菩薩道地者，值見無數億百千垓兆載諸佛，普以供養衣被飲食，床敷臥具，病瘦醫藥，奉

【現代漢語翻譯】 現代漢語譯本 脫離了執著之門，從而以無盡的善巧方便行事。 『還有，佛子們聽著！菩薩如果安住于這暉曜地（菩薩十地中的第七地，意為智慧之光輝照耀），就會看到自己先前所習的習氣，執著于自身，依戀于『我』和『我的』，並認為有『人』的存在，執著于形體壽命、諸陰（五蘊）種大（四大），貪戀于諸入（六根），在浮沉高下中選擇猶豫，感到疲憊不堪，認為一切都是『我所擁有』，依賴於財富和事業，認為有真實的處所，這些都應當永遠去除。像這樣的執著，也都要斷除，一切思念、誹謗之事，都要親身忍受塵勞，勤奮學習，立定志向，運用善巧智慧，在任何地方游化，以道為寶；遵循和興盛佛法教義，內心滋潤，心懷柔軟，抱持仁愛和睦的意念，內心常常憐憫哀傷，內心不感到厭倦。追求最上乘的心，立志喜愛思慕殊勝的智慧，將護和教化一切眾生的心，尊敬師長和朋友，順應眾生的根器，如所聽聞的就立即奉行；獲得玄妙的智慧，所作所為非常迅速，仁慈柔軟，所居住的地方安穩，止息和安頓賢善和睦，志向和品性正直，行為沒有執著，不以自大、不以驕慢而接受教誨，歸依佛法而沒有違背。他們這樣修行之後，所接受的修行，寂靜安然，如同到達了上道之地，清凈地安住于佛法，專心精進地思維，學習和合會之行，奉行勤修而不退轉。精進不懈，不感到疲倦，遵循而不退回，所奉行的廣大深遠，所修行的無量無邊，是最上乘的精進。追求無與倫比的境界，都護念眾生，所勸導的不會毀壞。而且，這些菩薩，心性清凈，志向和順賢良，沒有什麼不可以的。成就對諸界的信心，意念和品性不斷增長諸功德的根本，永遠消除貪婪、嫉妒、傲慢和放縱；遠離猶豫，親近貢高，已經完全具備了無疑的解脫之門；因為和合會之法，沒有厭倦和懈怠，已經能夠迅速接近建立如來，順應眾生的心意，使他們沒有煩惱。 『安住于這暉曜菩薩道地的菩薩，會遇到無數億百千垓兆載的諸佛，普遍地以衣服、飲食、床鋪臥具、病痛醫藥來供養他們，奉獻給他們。』

【English Translation】 English version Having escaped the gate of attachment, they act with boundless skillful means. 『Furthermore, listen, sons of the Buddha! If a Bodhisattva dwells in this Radiant Ground (the seventh of the ten Bodhisattva grounds, meaning the radiance of wisdom), they will see their previous habits, clinging to the self, attached to 『I』 and 『mine,』 and believing in the existence of 『persons,』 clinging to physical form and lifespan, the aggregates (skandhas), the great elements (mahabhutas), craving the sense bases (ayatanas), choosing and hesitating amidst rising and falling, feeling exhausted, thinking everything is 『mine,』 relying on wealth and possessions, believing in real places, all of which should be forever removed. Such attachments should also be severed, all thoughts and slanders should be personally endured, diligently learning, setting goals, using skillful wisdom, wandering everywhere, treasuring the Dharma; following and promoting the teachings of the Dharma, their hearts are nourished, their hearts are gentle, holding benevolent and harmonious intentions, their hearts are always compassionate and sorrowful, their hearts do not feel weary. They seek the supreme mind, aspire to and admire extraordinary wisdom, protect and educate all sentient beings, respect teachers and friends, adapt to the capacities of sentient beings, and immediately practice what they have heard; they attain profound wisdom, their actions are very swift, they are kind and gentle, their dwelling place is peaceful, they rest and settle in virtue and harmony, their aspirations and character are upright, their actions are without attachment, they do not accept teachings with arrogance or pride, they take refuge in the Dharma without violation. After practicing in this way, the practice they receive is peaceful and serene, as if they have reached the supreme path, they dwell purely in the Dharma, they concentrate and diligently contemplate, they learn the practice of harmony and assembly, they practice diligently without regression. They are diligent and tireless, they do not feel weary, they follow without turning back, what they practice is vast and profound, what they cultivate is immeasurable, it is the supreme diligence. They seek the unparalleled realm, they all protect sentient beings, what they advise will not be destroyed. Moreover, these Bodhisattvas, their minds are pure, their aspirations are harmonious and virtuous, there is nothing they cannot do. They achieve faith in all realms, their minds and character continuously increase the roots of all merits, they forever eliminate greed, jealousy, arrogance, and indulgence; they are far from hesitation, they are close to arrogance, they have already fully possessed the gate of liberation without doubt; because of the Dharma of harmony and assembly, they are without weariness and laziness, they are already able to quickly approach the establishment of the Tathagata, they comply with the minds of sentient beings, so that they have no afflictions.』 『Those Bodhisattvas who dwell in this Radiant Ground will encounter countless billions of hundreds of thousands of nayutas of kotis of Buddhas, and will universally offer them clothing, food, bedding, and medicine for their illnesses.』

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所宣法，啟受尊行；又諸佛所，出家為道，行作沙門，益增勤修；心性仁和，信解習凈，于無央數億百千垓，不廢德本；一切轉加，巍巍遂高，豐赫弘茂，猶如寶師工作眾物，成諸瓔珞，所合無比，釵镮㻉瑤，靡不成好。菩薩大士，亦復如是，住暉曜地，其功德本，轉以加增，越諸下地諸菩薩住，猶如佛子如意明珠，光曜清凈，其暉遠照，明無等倫；其餘諸寶，雖在其邊，光蔽不現。菩薩如是，逮暉曜住，則無等侶，諸下地菩薩，功德不現，眾魔塵勞，悉為消滅，是為佛子菩薩大士住于第四暉曜地者。所在游立，弘坦和雅，若處天位，為天王時，開化眾生；諸貪身者，所造立業，惠施仁愛，利人等利；一切救濟，合聚群黎，常念諸佛，未曾忘舍也。乃至普具一切智道，何因得為眾生最尊，咸致一切無極聖慧，為眾生護，導之利之，發意之頃，慇勤精進，須臾一時，逮億百千諸三昧定；睹眾菩薩億百千垓眷屬圍繞，菩薩之力，度于所愿，所愿殊特，變化自在，億百千垓兆載計劫，無能計限，功德威神。」於時金剛藏菩薩，重欲分別義之所歸，便說頌曰：

「修治至光明，　　第三之住地； 　眾生處世間，　　各各周流行。 　其第三之住，　　等猶如虛空； 　其志性篤信，　　清凈行無犯。 　適獲致光曜，　　

【現代漢語翻譯】 現代漢語譯本：所宣揚的佛法，被恭敬地接受和奉行；並且在諸佛的教導下，出家修行，成為沙門，更加勤奮地修持；心性仁慈平和，以信心理解並修習清凈的法門，在無數億百千垓（形容極大的數量）的劫數中，不曾廢棄修德的根本；一切功德都不斷增長，變得巍峨高大，豐盛茂密，就像寶貴的工匠製作各種物品，成就各種瓔珞（項鍊），所組合的無比精美，釵、環、㻉、瑤（各種珍寶）沒有不美好的。菩薩大士也是如此，安住于暉曜地（菩薩修行階位），他們的功德根本，不斷地增長，超越了其他下地位的菩薩，就像佛的兒子手中的如意明珠，光芒清凈，光輝遠照，明亮無比；其他的珍寶，即使在它旁邊，也會被它的光芒遮蔽而無法顯現。菩薩也是這樣，證得暉曜地，就沒有任何同等的人，其他下地位的菩薩，功德都無法顯現，所有的魔障塵勞，都被消滅，這就是佛的弟子菩薩大士安住于第四暉曜地的情況。他們所處的地方，都顯得寬廣平和，如果身處天界，成為天王時，就開化眾生；對於那些貪戀自身的人，他們所造的業，都以惠施仁愛來對待，利益他人如同利益自己；一切都加以救濟，聚集民眾，常常憶念諸佛，不曾忘舍。乃至普遍具備一切智慧之道，因為什麼而成為眾生中最尊貴的，都能使一切眾生獲得無上的聖慧，成為眾生的保護者，引導他們走向利益，在發願的瞬間，就慇勤精進，須臾之間，就能獲得億百千種三昧禪定；看到無數億百千垓的菩薩眷屬圍繞，菩薩的力量，能夠實現所愿，所愿非常殊勝，變化自在，即使經過億百千垓兆載計劫，也無法計算其功德威神。」當時，金剛藏菩薩，爲了再次分別說明義理的歸宿，就說了偈頌： 『修治達到光明，是第三的住地；眾生處在世間，各自週而復始地流轉。這第三的住地，等同於虛空；他們的志向堅定，清凈修行沒有過犯。適時獲得光耀，

【English Translation】 English version: The Dharma that is proclaimed is respectfully received and practiced; moreover, under the guidance of all Buddhas, they leave home to cultivate the Way, becoming Śramaṇas, and diligently enhance their practice; their minds are kind and peaceful, with faith they understand and practice the pure Dharma, in countless billions of hundreds of thousands of gai (an extremely large number) of kalpas, they never abandon the root of virtue; all merits continuously increase, becoming majestic and tall, abundant and flourishing, like a precious craftsman making various objects, completing various yīngluò (necklaces), the combinations are incomparably exquisite, chāi (hairpins), huán (bracelets), bǎo (precious stones), and yáo (jade) are all beautiful. Bodhisattva Mahāsattvas are also like this, dwelling in the Huīyào (Radiant) ground, their root of merit continuously increases, surpassing the Bodhisattvas of other lower grounds, like a wish-fulfilling pearl in the hands of the Buddha's son, its light is pure, its radiance shines far, its brightness is unparalleled; other treasures, even if they are beside it, will be obscured by its light and cannot appear. Bodhisattvas are also like this, attaining the Huīyào ground, they have no equal, the merits of other lower-ground Bodhisattvas cannot appear, all demonic obstacles and defilements are eliminated, this is the situation of the Buddha's disciple Bodhisattva Mahāsattvas dwelling in the fourth Huīyào ground. Wherever they are, they appear broad and peaceful, if they are in the heavens, when they become a heavenly king, they enlighten sentient beings; for those who are attached to themselves, the karma they create is treated with benevolence and love, benefiting others as they benefit themselves; everything is aided and rescued, gathering the people, they always remember all Buddhas, never forgetting them. Even universally possessing the path of all wisdom, because of what do they become the most honored among sentient beings, they can enable all sentient beings to obtain supreme holy wisdom, becoming the protectors of sentient beings, guiding them towards benefit, in the moment of making a vow, they are diligent and zealous, in an instant, they can obtain billions of hundreds of thousands of samādhi (meditative concentration); seeing countless billions of hundreds of thousands of gai of Bodhisattva retinues surrounding them, the power of the Bodhisattvas can fulfill their wishes, their wishes are very special, their transformations are free and at ease, even after billions of hundreds of thousands of gai zhào (trillion) zǎi (years) of kalpas, their merits and majestic power cannot be calculated.」 At that time, Bodhisattva Vajragarbha, in order to further explain the destination of the meaning, then spoke the verse: 『Cultivating and reaching the light, is the third dwelling place; sentient beings in the world, each circulates repeatedly. This third dwelling place, is equal to emptiness; their aspirations are firm, their pure practice is without fault. They timely obtain radiance,

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大威無極住； 　將養世尊種，　　至誠而回轉。 　住佛無懷疑，　　法聖眾亦然； 　立清白之行，　　唯睹見品類。 　在世尊吉祥，　　從緣報往生； 　因隨於生死，　　眾生之國土。 　以法為無始，　　所興無盡際； 　奉行常謹敕，　　逮歸世尊種。 　積累法如是，　　愍哀于群黎； 　其身遵道行，　　心法消痛癢。 　內外行相應，　　思惟正其意； 　專精修言教，　　棄捐于所有。 　已除盡眾惡，　　長成諸善法； 　這消化諸非，　　便修第四業。 　奉行四神足，　　五根並五力； 　微妙覺意寶，　　遵八路如是。 　道念諸群萌，　　意寂然眷屬； 　近辦所誓願，　　因由本行慈。 　志願一切智，　　以成治佛土； 　其力上最豪，　　心思惟章句。 　又勇猛無畏，　　與法俱教化； 　慇勤志慕求，　　樂佛殊妙聲。 　深遠之道寶，　　脫門之處所； 　積德而惟念，　　大善權方便。 　已離於貪身，　　消六十二見； 　永除內所猗，　　及其計有命。 　無五陰四大，　　諸種處亦然； 　已得第四住，　　皆除是諸礙。 　咸離棄貢高，　　安住悉無慢； 　不復求貪樂，　　所生之罪勞。 　已消眾瑕垢，　　性行甚清凈； 　精進修道德，　　修善不求

【現代漢語翻譯】 現代漢語譯本 具有偉大威力的菩薩安住于無極之境； 他們培育著世尊（佛陀）的種子，以至誠之心迴轉； 他們安住于佛的境界，毫無懷疑，對於佛法和聖眾也是如此； 他們建立清凈的行為，只觀察眾生的品類； 他們處於世尊的吉祥之中，從因緣果報中往生； 他們因隨順生死，而存在於眾生的國土； 他們以佛法為無始，所興起的功德無有窮盡； 他們奉行佛法，常懷謹慎，最終迴歸世尊的種子； 他們如此積累佛法，憐憫眾生； 他們的身體遵從佛道而行，心法消除了痛苦； 他們的內外行為相應，思維端正其意念； 他們專精修習佛的教誨，捨棄一切所有； 他們已經除盡一切惡行，增長各種善法； 他們消化各種錯誤觀念，進而修習第四種業； 他們奉行四神足（四種禪定基礎），五根（信、精進、念、定、慧）和五力（信力、精進力、念力、定力、慧力）； 他們珍視微妙的覺悟之寶，遵循八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）； 他們以道念引導眾生，心意寂靜，眷屬和睦； 他們接近完成所發誓的願望，因由本來的慈悲行為； 他們志願成就一切智慧，以此來治理佛土； 他們的力量至高無上，心思惟佛法的章句； 他們又勇猛無畏，與佛法一同教化眾生； 他們慇勤志慕佛法，樂於聽聞佛的殊妙之聲； 他們深入理解深遠之道寶，這是脫離輪迴的門徑； 他們積累功德，並思惟大善的權巧方便； 他們已經脫離對身體的貪執，消除了六十二種邪見； 他們永遠除去了內心的依賴，以及執著于有生命的觀念； 他們不再執著於五陰（色、受、想、行、識）、四大（地、水、火、風），以及各種處所； 他們已經證得第四住（菩薩的第四個階位），消除了所有這些障礙； 他們都遠離了貢高我慢，安住于無慢的狀態； 他們不再追求貪慾之樂，以及由此產生的罪業； 他們已經消除了各種瑕疵污垢，性行非常清凈； 他們精進修習道德，修善而不求回報。

【English Translation】 English version Bodhisattvas of great power dwell in the boundless realm; They nurture the seeds of the World Honored One (Buddha), turning back with utmost sincerity; They abide in the Buddha's realm, without doubt, and so it is with the Dharma and the Sangha; They establish pure conduct, observing only the categories of beings; They are in the auspiciousness of the World Honored One, reborn from the conditions of karma; They exist in the lands of sentient beings, following the cycle of birth and death; They take the Dharma as beginningless, and their merits are inexhaustible; They practice the Dharma, always with caution, and ultimately return to the seed of the World Honored One; They accumulate the Dharma in this way, having compassion for all beings; Their bodies follow the path of the Buddha, and their minds eliminate suffering; Their inner and outer actions are in harmony, and their thoughts are rectified; They diligently practice the Buddha's teachings, abandoning all possessions; They have eliminated all evil deeds, and cultivate all good dharmas; They digest all wrong views, and then practice the fourth karma; They practice the four divine abodes (four foundations of meditation), the five roots (faith, diligence, mindfulness, concentration, wisdom) and the five powers (power of faith, diligence, mindfulness, concentration, wisdom); They cherish the subtle treasure of enlightenment, and follow the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration); They guide beings with the thought of the path, their minds are peaceful, and their families are harmonious; They are close to fulfilling their vows, due to their original acts of compassion; They aspire to achieve all wisdom, in order to govern the Buddha's land; Their power is supreme, and they contemplate the verses of the Dharma; They are also courageous and fearless, teaching beings together with the Dharma; They diligently aspire to the Dharma, and delight in hearing the Buddha's wonderful voice; They deeply understand the profound treasure of the path, which is the gateway to liberation; They accumulate merits, and contemplate the skillful means of great good; They have already detached from the attachment to the body, and eliminated the sixty-two wrong views; They have forever removed inner dependence, and the concept of a living being; They are no longer attached to the five aggregates (form, feeling, perception, mental formations, consciousness), the four great elements (earth, water, fire, wind), and various places; They have attained the fourth abode (the fourth stage of a Bodhisattva), and eliminated all these obstacles; They have all abandoned arrogance, and dwell in a state of no pride; They no longer seek the pleasures of desire, and the sins that arise from them; They have eliminated all flaws and defilements, and their nature is very pure; They diligently practice morality, cultivating good without seeking reward.

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身。 　其心甚柔軟，　　所行無放逸； 　心仁和質直，　　賢雅而愍哀。 　求慕上利義，　　一切不患厭； 　樂喜于聖慧，　　為眾生行業。 　恭敬奉師長，　　遠離求愛慾； 　作人有反覆，　　無諂順教命。 　無慢無所愛，　　心性常樂快； 　精進不回還，　　奉尊等合集。 　其行以得立，　　第三微妙住； 　內性無不可，　　治心令清凈。 　睹見喜信樂，　　增長清白法； 　去眾垢穢濁，　　一切化癡結。 　菩薩已住此，　　殊勝無所著； 　供養諸眾祐，　　無央數億垓。 　出家作沙門，　　專精聞受法； 　成道無等倫，　　紫金成瓔珞。 　已能住是義，　　功勛志性和； 　善權智慧俱，　　修行清凈業。 　若億百千垓，　　魔眾不迴轉； 　奉行殊妙寶，　　猶如魔為侶。 　已得住斯義，　　供養人中上； 　致成寂然道，　　極尊法行句。 　因能蠲眾生，　　六十二諸見； 　若能行殊特，　　為最勝慧故。 　精進而志學，　　億百人中尊； 　見佛無他念，　　安和廣大業。 　又無數上妙，　　將養無量劫； 　愿樂誓慧堂，　　尊功勛之行。 　是為第四住，　　清妙清凈行； 　名德應慧義，　　真安住所演。」

時諸會者，皆鹹得聞第四住地

【現代漢語翻譯】 現代漢語譯本 身（指菩薩的修行）。 他的心極其柔軟，行為沒有放縱懈怠； 心地仁慈平和，品性正直，賢良文雅且富有慈悲。 追求崇高利益和正義，對於一切都不感到厭倦； 樂於聖賢的智慧，為眾生的福祉而努力。 恭敬地侍奉師長，遠離對愛慾的追求； 做人有原則，不諂媚順從，不違背教誨。 沒有傲慢，沒有偏愛，心性常常快樂； 精進修行不退轉，奉行佛法，與諸佛菩薩同聚。 他的修行已經確立，處於第三微妙的境界； 內心沒有不可告人的秘密，治理內心使其清凈。 見到佛法就歡喜信樂，增長清凈的善法； 去除各種污垢和濁氣，化解一切愚癡的迷惑。 菩薩已經安住於此，殊勝而無所執著； 供養諸佛菩薩，數量無量無邊。 出家成為沙門（出家修道者），專心精進地聽聞和接受佛法； 成就無與倫比的道果，如同紫金製成的瓔珞（裝飾品）。 已經能夠安住于這個道理，功德、修行和心性都和諧統一； 善巧方便和智慧兼備，修行清凈的善業。 即使有億萬魔眾，也不能使他退轉； 奉行殊勝的佛法，即使與魔為伍，也能感化他們。 已經安住于這個道理，供養人中之尊（佛陀）； 最終成就寂靜的道果，達到至高無上的佛法境界。 因此能夠去除眾生六十二種錯誤的見解； 如果能夠修行這種殊勝的法門，就能獲得最殊勝的智慧。 精進努力地學習，成為億萬人中的尊者； 見到佛陀時沒有其他雜念，安穩地成就廣大的事業。 又以無數殊勝的妙法，教養無量劫的眾生； 發願建立智慧的殿堂，成就尊貴的功德和修行。 這就是第四住的境界，清凈微妙的修行； 名聲、德行、智慧和正義都應運而生，真實安穩的住所得以展現。 當時在場的所有人，都聽聞了第四住地的教義。

【English Translation】 English version The body (referring to the Bodhisattva's practice). His heart is extremely gentle, and his actions are without indulgence or negligence; His mind is benevolent and peaceful, his character is upright, virtuous, elegant, and full of compassion. He seeks lofty benefits and righteousness, and is never weary of anything; He delights in the wisdom of the sages, and strives for the well-being of all beings. He respectfully serves his teachers, and stays away from the pursuit of desires; He acts with principles, does not flatter or obey blindly, and does not disobey teachings. He has no arrogance, no favoritism, and his mind is always joyful; He practices diligently without turning back, upholds the Dharma, and gathers with all Buddhas and Bodhisattvas. His practice has been established, and he is in the third subtle state; There is nothing hidden in his heart, and he governs his mind to make it pure. Upon seeing the Dharma, he rejoices and believes, increasing pure good deeds; He removes all defilements and impurities, and resolves all delusions of ignorance. The Bodhisattva has already settled here, supreme and without attachment; He makes offerings to all Buddhas and Bodhisattvas, in immeasurable numbers. He leaves home to become a Shramana (a monastic practitioner), diligently listening to and receiving the Dharma; He achieves unparalleled enlightenment, like a necklace made of purple gold. He is already able to abide in this principle, with merit, practice, and mind in harmony; He possesses both skillful means and wisdom, practicing pure good deeds. Even if there are billions of demons, they cannot make him retreat; He upholds the supreme Dharma, and even if he is with demons, he can transform them. He has already settled in this principle, making offerings to the most honored among people (the Buddha); He ultimately achieves the peaceful fruit of the path, reaching the supreme realm of the Dharma. Therefore, he is able to remove the sixty-two wrong views of sentient beings; If one can practice this supreme Dharma, one can obtain the most supreme wisdom. He studies diligently and strives, becoming the most honored among billions of people; When seeing the Buddha, he has no other thoughts, and peacefully accomplishes great deeds. Moreover, with countless supreme and wonderful methods, he nurtures sentient beings for countless eons; He vows to build a hall of wisdom, achieving noble merit and practice. This is the state of the fourth abode, a pure and subtle practice; Fame, virtue, wisdom, and righteousness all arise, and the true and peaceful abode is revealed. At that time, all those present heard the teachings of the fourth abode.

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最勝之子知解諸法，歡喜踴躍，心中欣然，住在虛空，雨散天華。善哉佛子！宣揚無極，其魔雖尊，與諸天俱，踴在虛空，悉抱悅豫，供養眾祐，若干妙雲雨柔軟華，貢上安住，諸根坦然；琴瑟箜篌，暢悲哀音：「諸天集會，欲奉世尊。睹最勝像，及所建立，一切舉聲，演如是音；面目充滿，性行巍巍行道甚久，今乃獲愿。久來不見天人之尊，諸天已到，現能仁前，久未得察，動大海者演凈光來，為甚大久，眾生久來，今乃獲安。甚久以來，聞悲音響，別來長迥，不詣大聖，獲一切德勛所度無極。棄捐貢高，寂靜致上，供養尊敬于大沙門，此間供養，經還天上，於此供養，趣安無限，能供養者盡一切苦，能供養者逮佛聖慧。眾祐清凈猶如虛空，不著世俗如水蓮華，超照高遠堅如須彌，心中歡喜奉敬最勝。」演是音已心懷喜悅：「降諸魔子，不可稱載，喜笑瞻睹如是眾德，當爾之時，咸悉寂然。宣佈大財，如月毀復，勇猛無畏，散第四住，最勝愿說。」

漸備經卷第二 大正藏第 10 冊 No. 0285 漸備一切智德經

漸備一切智德經卷第三

西晉月支三藏竺法護譯

難勝住品第五

金剛藏曰：「又有佛子菩薩大士，已能備治第四之住；四住已成，轉得前進第五住地，當行

{ "translations": [ "現代漢語譯本：最殊勝的佛子理解了諸法，歡喜踴躍，心中欣然，安住在虛空中，天花如雨般散落。『善哉，佛子！』他們宣揚著無極的真理。即使是魔王，也與諸天一起，在虛空中歡躍，都懷著喜悅，供養著眾祐（佛陀），用各種美妙的雲朵和柔軟的花朵供奉，安住於此，諸根坦然。琴瑟箜篌奏響悲哀的樂音：『諸天，想要奉侍世尊。』他們瞻仰著最殊勝的佛像，以及他所建立的教法，都舉聲讚歎，發出這樣的聲音：『面容充滿慈悲，性行巍巍，修行道法已經很久，今天終於實現了願望。』『很久以來沒有見到天人之尊，諸天已經來到，出現在能仁（佛陀）面前。』『很久沒有觀察到，能動搖大海的人，散發著清凈的光芒而來，真是太久了，眾生久經等待，今天終於獲得了安寧。』『很久以來，聽聞悲憫的音聲，分別已久，沒有來到大聖（佛陀）這裡，獲得了所有功德，所度化的眾生無邊無際。』『拋棄貢高我慢，寂靜達到至上，供養尊敬大沙門（佛陀）。』『在此供養，功德返回天上，在此供養，獲得無限安寧，能夠供養的人，能夠消除一切痛苦，能夠供養的人，能夠獲得佛陀的聖慧。』『眾祐（佛陀）清凈猶如虛空，不沾染世俗，如同水中的蓮花，超然高遠，堅固如須彌山，心中歡喜，奉敬最殊勝者。』他們發出這樣的聲音后，心中充滿喜悅：『降伏了無數的魔子，無法稱量，喜笑顏開地瞻仰著這樣的功德，在那時，都寂靜下來。』他們宣揚著大財（佛法），如同月亮的盈虧，勇猛無畏，散發著第四住（菩薩的第四個修行階段）的光芒，最殊勝者願意宣說。」， "", "金剛藏（菩薩名）說：『又有佛子菩薩大士，已經能夠修治第四住（菩薩的第四個修行階段）；四住已經成就，轉而前進到第五住地，應當修行。』" ], "english_translations": [ "English version: The most excellent sons of the Buddha, understanding all dharmas, rejoiced and leaped with joy, their hearts filled with delight, dwelling in the void, as heavenly flowers rained down. 'Well done, sons of the Buddha!' they proclaimed the boundless truth. Even the demon king, along with the devas, leaped in the void, all filled with joy, offering to the Sugata (Buddha), with various wondrous clouds and soft flowers, abiding there, their senses at peace. The sounds of harps and lutes played mournful melodies: 'The devas wish to serve the World Honored One.' They gazed upon the most excellent image of the Buddha, and the teachings he established, all raising their voices in praise, uttering these words: 'His face is full of compassion, his conduct is majestic, he has practiced the path for a long time, and today he has finally fulfilled his wish.' 'For a long time, we have not seen the Honored One of devas and humans, the devas have arrived, appearing before the Muni (Buddha).' 'For a long time, we have not observed the one who can move the great ocean, emitting pure light, it has been too long, beings have waited for a long time, and today they have finally attained peace.' 'For a long time, we have heard the sound of compassion, separated for a long time, not having come to the Great Sage (Buddha), having attained all merits, the beings he has liberated are boundless.' 'Abandoning arrogance and pride, attaining supreme tranquility, offering and respecting the great Shramana (Buddha).' 'By offering here, the merit returns to the heavens, by offering here, one attains boundless peace, those who can offer, can eliminate all suffering, those who can offer, can attain the holy wisdom of the Buddha.' 'The Sugata (Buddha) is pure like the void, not attached to the mundane, like a lotus in water, transcendent and lofty, firm like Mount Sumeru, their hearts filled with joy, revering the most excellent one.' After uttering these words, their hearts were filled with joy: 'Having subdued countless demon sons, beyond measure, smiling and gazing upon such merits, at that time, they all became silent.' They proclaimed the great wealth (Dharma), like the waxing and waning of the moon, courageous and fearless, radiating the light of the fourth abode (the fourth stage of a Bodhisattva's practice), the most excellent one is willing to speak.", "", "Vajragarbha (a Bodhisattva) said: 'There are also sons of the Buddha, Bodhisattva Mahasattvas, who have already been able to cultivate the fourth abode (the fourth stage of a Bodhisattva's practice); the four abodes having been accomplished, they then advance to the fifth abode, and should practice.'" ] }

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十意，乃得通達。何等為十？念於過去，諸佛之法；亦思將來諸佛之法；復惟現在諸佛之法；修戒清凈；其心鮮明；消滅諸見六十二疑；曉了求道，亦行清凈；所行聖慧，悉見清凈；剖判一切三十七品上妙之法，亦復清凈；開化眾生，所行清凈；是為十事。」

金剛藏曰：「又有佛子菩薩大士得第五住，然後乃成修善妙業，有行三十七品，心甚清凈；道業益勝，所誓寬弘，因所願力，親近如來；慈愍群生，未曾忘舍，積功累德，合集聖慧；精進慇勤，而不懈廢，善權方便，將導不逮，而常好樂，住妙暉曜；密喜如來所建立義，己意已入佛之勢力；所念專惟不退轉，如審解了是四聖諦，是為苦諦、習諦、盡諦、道諦；彼能究竟至誠名德，分別聖諦，達其原際；曉了諸相，真正聖諦；其無方便，隨順宣佈，解了真正，分別是諦；因行聖諦也，剖判其事，所度聖諦；有復能行，悉解知事，正業聖諦。次復宣佈，行道聖諦，敷演其意，盡無生諦，體解得入諦智道業，皆已普入諸菩薩住；成就逮近，乃至辯才，如來大慧，散去結惱，班宣聖諦。又復能化他心念，咸令可悅，曉了隨時，究暢聖諦，已能得入一因道義，轉便曉了，達斯源際真正聖諦也。覺解己相，則能曉解諸相聖諦，解知志性之所歸趣，則達五陰諸種，眾衰情

【現代漢語翻譯】 現代漢語譯本：有十種方法可以通達佛法。是哪十種呢？憶念過去諸佛的教法；也思惟將來諸佛的教法；又思惟現在諸佛的教法；修持戒律清凈；使心清明；消除六十二種邪見和疑惑；明白求道，也實行清凈；所修行的聖慧，都見到清凈；剖析一切三十七道品（菩提道品）的殊勝教法，也清凈；開化眾生，所行清凈；這就是十件事。 金剛藏（菩薩名）說：『還有佛子菩薩大士，證得第五住（菩薩修行階位），然後才能成就修習善妙的功業，修行三十七道品，心非常清凈；道業更加殊勝，所發的誓願寬廣弘大，因為所發的願力，親近如來；慈悲憐憫眾生，未曾忘記捨棄，積累功德，彙集聖慧；精進勤勉，而不懈怠廢弛，善巧方便，引導那些沒有達到的人，而且常常喜歡安住于妙光輝耀的境界；秘密地歡喜如來所建立的義理，自己的心意已經進入佛的勢力；所念專一，不退轉，如實瞭解四聖諦（佛教基本教義），即苦諦、集諦、滅諦、道諦；他們能夠究竟至誠地達到名德，分別聖諦，通達其根本；明白諸相，是真正的聖諦；他們沒有方便，隨順宣佈，瞭解真實，分別這是諦；因為修行聖諦的緣故，剖析其事，所度化的聖諦；還有能夠修行的，都瞭解知道事情，是正業聖諦。其次又宣佈，修行道聖諦，敷演其意義，達到無生諦，體會理解而進入諦智道業，都已經普遍進入諸菩薩的住處；成就接近，乃至辯才，如來大智慧，散去煩惱，普遍宣說聖諦。又能感化他人的心念，使他們都感到喜悅，明白時機，徹底通達聖諦，已經能夠進入一因道義，轉變就能明白，通達這個根本是真正的聖諦。覺悟瞭解自己的相，就能瞭解諸相聖諦，瞭解志向的歸趣，就能通達五陰（色、受、想、行、識）的各種，眾生的衰敗情況。』

【English Translation】 English version: There are ten ways to achieve thorough understanding. What are the ten? To contemplate the teachings of the Buddhas of the past; also to contemplate the teachings of the Buddhas of the future; and to contemplate the teachings of the Buddhas of the present; to cultivate pure precepts; to make the mind clear; to eliminate the sixty-two wrong views and doubts; to understand the pursuit of the path, and also to practice purity; the holy wisdom that is practiced, all is seen as pure; to analyze all the thirty-seven factors of enlightenment (Bodhi-pakṣa-dharmas), which are excellent teachings, also pure; to enlighten sentient beings, the practice is pure; these are the ten things. Vajragarbha (a Bodhisattva's name) said: 'There are also Buddha's sons, great Bodhisattvas, who attain the fifth stage (a stage in Bodhisattva practice), and then they can accomplish the practice of excellent deeds, practicing the thirty-seven factors of enlightenment, their minds are very pure; their path of practice becomes even more excellent, their vows are broad and vast, because of the power of their vows, they draw near to the Tathagata; they are compassionate towards sentient beings, never forgetting to abandon them, accumulating merits and virtues, gathering holy wisdom; they are diligent and earnest, without being lazy or negligent, they are skillful in means, guiding those who have not yet attained, and they always delight in dwelling in the realm of wonderful radiance; they secretly rejoice in the meaning established by the Tathagata, their own minds have already entered the power of the Buddha; their thoughts are focused and do not regress, they truly understand the Four Noble Truths (basic Buddhist teachings), which are the Truth of Suffering, the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering; they are able to ultimately and sincerely attain virtue, distinguish the Noble Truths, and understand their root; they understand all phenomena, which are the true Noble Truths; they have no expedient means, they announce in accordance, they understand the truth, they distinguish this is the Truth; because of practicing the Noble Truths, they analyze the matter, the Noble Truths that are being delivered; there are also those who are able to practice, they all understand and know the matter, which is the Noble Truth of Right Action. Next, they announce, practicing the Noble Truth of the Path, expounding its meaning, reaching the Truth of Non-arising, experiencing and understanding and entering the path of wisdom of the Truth, they have all universally entered the abodes of all Bodhisattvas; they have achieved closeness, even to eloquence, the great wisdom of the Tathagata, scattering away afflictions, universally proclaiming the Noble Truths. They can also transform the thoughts of others, making them all feel joyful, understanding the timing, thoroughly comprehending the Noble Truths, they have already been able to enter the meaning of the one cause path, and by transforming, they can understand, and reaching this root is the true Noble Truth. Awakening and understanding one's own form, one can then understand the Noble Truths of all forms, understanding the direction of one's aspirations, one can then understand the various aspects of the five aggregates (form, feeling, perception, mental formations, consciousness), and the decline of sentient beings.'

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蓋，別處所生，因聖諦，度了興身眾惱之患。曉苦聖諦，更歷周旋，縛結拘閉，然後乃解習諸諦源，一切永滅諸熱焚燒，然後乃解諸盡聖諦也。初無二言，所宣如義，然後乃解道之聖慧，皆已覺了，至如來慧，然後乃解真習聖諦，信明慧力，曉諸不盡，令苦無餘，彼若分別諦計，如是方便，降伏生死之源，解達一切所從生處。因由斯法，虛偽愚癡，所為不真，諦解本末，益愍眾生，親近大哀，在世興發無極之慈，已能致此慧力道財，普護群生，好樂佛慧，觀本昔來，生死所趣，察其始原，眾生所從，致是無明，三處恩愛，漂生死流，陰蓋所著，為之動轉，增益苦陰。若能解達，無有眾生，無我無人，無壽無命，已離吾我，皆悉了是，如過去事，當來現在，亦復如是。慕樂虛無愚癡之業，生死周遊，而無斷息，永無邊際，無將護者，復無所知。彼無師友，雖有師友，不受道教，乃為無智，癡冥凡夫，眠蓋所縛，不可稱計。自滅諸我，方盡當盡，不復起身，亦無所生，不信佛道，轉復長益。勤苦惱患，有為生死，所見漂流，不捨陰蓋，不厭四大，不拔貢高，諸見瘡病，不別淫怒，不消無明。窈冥之室，不竭愛慾淵池之難，不求十力導師之業，入在魔行，墮于生死反覆之海。無善之想，去于自在，如是苦患，不可稱計。永而

【現代漢語翻譯】 現代漢語譯本：再說，其他地方的眾生，因為領悟了聖諦，才能度脫由自身產生的種種煩惱之患。當他們理解了苦聖諦，經歷輪迴，被束縛和禁錮，然後才能解脫對諸諦來源的執著，一切熱惱焚燒才能永遠熄滅，然後才能解脫對滅聖諦的執著。最初沒有二元對立的言語，所宣講的都符合真理，然後才能解脫對道聖諦的智慧的執著，都已覺悟，達到如來的智慧，然後才能解脫對真習聖諦的執著，相信並明白智慧的力量，理解一切不盡的苦，使苦完全消除。他們如果能分別理解四諦，用這樣的方法，就能降伏生死的根源，通達一切事物產生的根源。因為這個法，虛偽和愚癡的行為是不真實的，真正理解了本末，更加憐憫眾生，親近大慈悲，在世間發起無盡的慈悲，已經能夠達到這種智慧和道的力量，普遍地保護眾生，喜愛佛的智慧，觀察自己過去以來生死輪迴的去向，考察其根源，眾生從哪裡來，導致了無明，三處恩愛，在生死之流中漂泊，被五陰所覆蓋，因此而動搖，增長苦陰。如果能夠理解，沒有眾生，沒有我，沒有人，沒有壽命，沒有生命，已經脫離了自我，都完全明白這些，就像過去的事情一樣，未來和現在也是如此。他們貪戀虛無和愚癡的行為，在生死中輪迴，沒有斷絕，永遠沒有邊際，沒有保護者，也沒有所知。他們沒有老師和朋友，即使有老師和朋友，也不接受教導，這就是沒有智慧，被癡迷濛蔽的凡夫，被睡眠和覆蓋所束縛，無法計數。自己滅除了我執，才能最終滅盡，不再起身，也沒有出生，不相信佛道，反而增長了勤苦和煩惱。他們被有為的生死所見所漂流，不捨棄五陰的覆蓋，不厭惡四大，不拔除貢高我慢，各種錯誤的見解像瘡病一樣，不分別淫慾和憤怒，不消除無明。在幽暗的房間里，不竭盡愛慾的深淵，不尋求十力導師的教導，進入魔的行列，墮入生死輪迴的海洋。沒有善的念頭，遠離自在，這樣的苦難，無法計數，永遠如此。 現代漢語譯本：再說，其他地方的眾生，因為領悟了聖諦（arya satya），才能度脫由自身產生的種種煩惱之患。當他們理解了苦聖諦（duhkha satya），經歷輪迴，被束縛和禁錮，然後才能解脫對諸諦來源的執著，一切熱惱焚燒才能永遠熄滅，然後才能解脫對滅聖諦（nirodha satya）的執著。最初沒有二元對立的言語，所宣講的都符合真理，然後才能解脫對道聖諦（marga satya）的智慧的執著，都已覺悟，達到如來（tathagata）的智慧，然後才能解脫對真習聖諦（samudaya satya）的執著，相信並明白智慧的力量，理解一切不盡的苦，使苦完全消除。他們如果能分別理解四諦，用這樣的方法，就能降伏生死的根源，通達一切事物產生的根源。因為這個法，虛偽和愚癡的行為是不真實的，真正理解了本末，更加憐憫眾生，親近大慈悲，在世間發起無盡的慈悲，已經能夠達到這種智慧和道的力量，普遍地保護眾生，喜愛佛的智慧，觀察自己過去以來生死輪迴的去向，考察其根源，眾生從哪裡來，導致了無明（avidya），三處恩愛，在生死之流中漂泊，被五陰（skandha）所覆蓋，因此而動搖，增長苦陰。如果能夠理解，沒有眾生（sattva），沒有我（atman），沒有人（pudgala），沒有壽命（jiva），沒有生命（prana），已經脫離了自我，都完全明白這些，就像過去的事情一樣，未來和現在也是如此。他們貪戀虛無和愚癡的行為，在生死中輪迴，沒有斷絕，永遠沒有邊際，沒有保護者，也沒有所知。他們沒有老師和朋友，即使有老師和朋友，也不接受教導，這就是沒有智慧，被癡迷濛蔽的凡夫，被睡眠和覆蓋所束縛，無法計數。自己滅除了我執，才能最終滅盡，不再起身，也沒有出生，不相信佛道，反而增長了勤苦和煩惱。他們被有為的生死所見所漂流，不捨棄五陰的覆蓋，不厭惡四大，不拔除貢高我慢，各種錯誤的見解像瘡病一樣，不分別淫慾和憤怒，不消除無明。在幽暗的房間里，不竭盡愛慾的深淵，不尋求十力導師的教導，進入魔的行列，墮入生死輪迴的海洋。沒有善的念頭，遠離自在，這樣的苦難，無法計數，永遠如此。

【English Translation】 English version: Furthermore, beings born elsewhere, through the Noble Truths, overcome the suffering of the many afflictions that arise from their own bodies. When they understand the Noble Truth of Suffering, they go through cycles of existence, bound and confined, and then they can release their attachment to the sources of the truths. All the burning heat is extinguished forever, and then they can release their attachment to the Noble Truth of Cessation. Initially, there are no dualistic words; what is proclaimed is in accordance with the truth. Then they can release their attachment to the wisdom of the Noble Truth of the Path. They are all awakened, reaching the wisdom of the Tathagata, and then they can release their attachment to the Noble Truth of the Origin of Suffering. They believe and understand the power of wisdom, comprehending all the unceasing suffering, and completely eliminate suffering. If they can understand the Four Noble Truths separately, using this method, they can subdue the source of birth and death, and understand the origin of all things. Because of this Dharma, false and ignorant actions are not real. Truly understanding the beginning and the end, they have more compassion for sentient beings, draw near to great compassion, and in the world, they initiate boundless compassion. They have already attained this wisdom and the power of the path, universally protecting all beings, loving the wisdom of the Buddha. They observe where they have gone in the cycle of birth and death since the past, examining its origin, where sentient beings come from, which leads to ignorance, the three kinds of love and attachment, drifting in the stream of birth and death, covered by the five aggregates, and thus they are shaken, increasing the suffering of the aggregates. If they can understand that there are no sentient beings, no self, no person, no lifespan, no life, having already abandoned the self, they completely understand these things, just like past events, and the future and present are also like this. They are greedy for emptiness and ignorant actions, wandering in the cycle of birth and death, without ceasing, forever without end, without a protector, and without knowledge. They have no teachers or friends, and even if they have teachers and friends, they do not accept their teachings. This is because they have no wisdom, they are ignorant and deluded ordinary people, bound by sleep and cover, beyond counting. They themselves extinguish their attachment to self, and then they can finally extinguish it completely, no longer rising up, and not being born. They do not believe in the Buddha's path, and instead, they increase their hard work and afflictions. They are drifted by the views of conditioned birth and death, not abandoning the cover of the five aggregates, not detesting the four elements, not uprooting arrogance, and their various wrong views are like sores. They do not distinguish between lust and anger, and they do not eliminate ignorance. In the dark room, they do not exhaust the difficulty of the abyss of desire, and they do not seek the teachings of the ten-powered guide. They enter the path of demons, falling into the sea of the cycle of birth and death. They have no good thoughts, and they are far from freedom. Such suffering is beyond counting, and it is forever. English version: Furthermore, beings born elsewhere, through the Noble Truths (arya satya), overcome the suffering of the many afflictions that arise from their own bodies. When they understand the Noble Truth of Suffering (duhkha satya), they go through cycles of existence, bound and confined, and then they can release their attachment to the sources of the truths. All the burning heat is extinguished forever, and then they can release their attachment to the Noble Truth of Cessation (nirodha satya). Initially, there are no dualistic words; what is proclaimed is in accordance with the truth. Then they can release their attachment to the wisdom of the Noble Truth of the Path (marga satya). They are all awakened, reaching the wisdom of the Tathagata, and then they can release their attachment to the Noble Truth of the Origin of Suffering (samudaya satya). They believe and understand the power of wisdom, comprehending all the unceasing suffering, and completely eliminate suffering. If they can understand the Four Noble Truths separately, using this method, they can subdue the source of birth and death, and understand the origin of all things. Because of this Dharma, false and ignorant actions are not real. Truly understanding the beginning and the end, they have more compassion for sentient beings, draw near to great compassion, and in the world, they initiate boundless compassion. They have already attained this wisdom and the power of the path, universally protecting all beings, loving the wisdom of the Buddha. They observe where they have gone in the cycle of birth and death since the past, examining its origin, where sentient beings come from, which leads to ignorance (avidya), the three kinds of love and attachment, drifting in the stream of birth and death, covered by the five aggregates (skandha), and thus they are shaken, increasing the suffering of the aggregates. If they can understand that there are no sentient beings (sattva), no self (atman), no person (pudgala), no lifespan (jiva), no life (prana), having already abandoned the self, they completely understand these things, just like past events, and the future and present are also like this. They are greedy for emptiness and ignorant actions, wandering in the cycle of birth and death, without ceasing, forever without end, without a protector, and without knowledge. They have no teachers or friends, and even if they have teachers and friends, they do not accept their teachings. This is because they have no wisdom, they are ignorant and deluded ordinary people, bound by sleep and cover, beyond counting. They themselves extinguish their attachment to self, and then they can finally extinguish it completely, no longer rising up, and not being born. They do not believe in the Buddha's path, and instead, they increase their hard work and afflictions. They are drifted by the views of conditioned birth and death, not abandoning the cover of the five aggregates, not detesting the four elements, not uprooting arrogance, and their various wrong views are like sores. They do not distinguish between lust and anger, and they do not eliminate ignorance. In the dark room, they do not exhaust the difficulty of the abyss of desire, and they do not seek the teachings of the ten-powered guide. They enter the path of demons, falling into the sea of the cycle of birth and death. They have no good thoughts, and they are far from freedom. Such suffering is beyond counting, and it is forever.

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無護，無所歸，無救濟，無利義，一己身，無輩伴，當以修行，如是像業，積功累德，每生自克，因能修慧，已能逮解一切眾生，究竟本凈，乃成十力。暢無為慧，巍巍明曜，如是要慧，意已覺了，得道成就，所可造行。積功累德，皆為眾生，而興立護，愍傷群黎，普安眾生，垂哀一切，欲度脫之。無嬈害心，不誹謗之，勸化眾生，靡不歡悅。為之導師，而令滅度，彼勤修已，住于第五難勝之地。

「由得自在，心無所忘，曉達善行處處之業，志意堅強，善分別慧，其意普至，解經次敘，章句之誼，意懷羞慚，彼我皆護，其意勇猛。將養禁戒，隨無所犯，意中明瞭，宣佈處處，所當正行，周入眾聖，無所戴仰。往返智慧，以宣暢義，隨時散佈，得神通行。詰詘方便，而顯道化，修行善權，隨俗而導，積功累德，常不厭足，慕求道慧，未曾懈廢，奉無極慈，合集愍哀，意不怠惓，求于道業。不以閑退，精進慇勤，務佛十力無所畏慧。諸佛之法十八不共，常以善行，思惟深入莊嚴佛土。立若干行，合集積累諸相種好，常行精進，志求如來莊嚴清凈身口意行，修無極業，敬尊奉戒，順諸菩薩，重眾法師，無所危害。以諸菩薩善權方便，普游世間，夙夜一心，舍他之念，常以道法，勤化眾生，能修如斯。以佈施業，勸導

【現代漢語翻譯】 現代漢語譯本：沒有庇護，沒有歸宿，沒有救濟，沒有利益，獨自一身，沒有同伴，應當通過修行，像這樣積累功德，每時每刻自我約束，因此能夠修習智慧，已經能夠理解一切眾生，最終達到本來的清凈，從而成就十力（如來所具有的十種力量）。暢通無為的智慧，光明照耀，像這樣的智慧，心意已經覺悟，獲得道果成就，所能造作的行為。積累功德，都是爲了眾生，從而建立庇護，憐憫眾生，普遍安頓眾生，垂憐一切，想要度脫他們。沒有惱害之心，不誹謗他人，勸化眾生，沒有不歡喜的。作為他們的導師，引導他們滅度，他們勤奮修行后，安住于第五難勝地（菩薩修行階位）。 由於獲得自在，心中沒有遺忘，明白善行的種種行為，意志堅強，善於分辨智慧，其意普遍到達，理解經文的次序，章句的含義，心中懷有羞愧，保護自己和他人，其意勇猛。培養禁戒，不違犯任何戒律，心中明瞭，到處宣說，應當奉行的正道，周遍進入眾聖的境界，沒有可以仰望的。運用智慧往返，宣揚義理，隨時散佈，獲得神通。用巧妙的方法，來顯現道化，修行善巧方便，隨順世俗引導，積累功德，常常不滿足，追求道慧，從不懈怠，奉行無極的慈悲，彙集憐憫，心不懈怠，追求道業。不因閑暇而退縮，精進勤勉，致力於佛的十力（如來所具有的十種力量）和無所畏的智慧。諸佛的十八不共法（佛獨有的十八種功德），常常以善行，深入思惟，莊嚴佛土。建立各種修行，彙集積累各種相好（佛的莊嚴相貌），常常精進修行，立志追求如來莊嚴清凈的身口意行，修習無極的功業，尊敬奉持戒律，順從諸菩薩，尊重眾法師，沒有危害。以諸菩薩的善巧方便，普遍游化世間，日夜一心，捨棄他念，常常以道法，勤勉教化眾生，能夠修習像這樣。以佈施的功業，勸導

【English Translation】 English version: Without protection, without refuge, without salvation, without benefit, alone, without companions, one should practice, like this accumulating merit, constantly self-disciplining, thereby being able to cultivate wisdom, already able to understand all sentient beings, ultimately reaching original purity, thus achieving the Ten Powers (the ten powers of a Tathagata). Unobstructed non-action wisdom, shining brightly, such wisdom, the mind has already awakened, attained the fruit of the path, the actions that can be performed. Accumulating merit, all for the sake of sentient beings, thereby establishing protection, pitying the masses, universally settling sentient beings, showing compassion to all, desiring to liberate them. Without a mind of harm, not slandering others, persuading sentient beings, none are not joyful. Acting as their guide, leading them to liberation, after they diligently practice, they dwell in the fifth difficult-to-conquer ground (a stage of Bodhisattva practice). Because of gaining freedom, the mind has no forgetting, understanding the various actions of good deeds, with a firm will, good at discerning wisdom, its intention universally reaches, understanding the order of scriptures, the meaning of verses, with a sense of shame in the heart, protecting oneself and others, its intention is courageous. Cultivating precepts, not violating any precepts, with clarity in the mind, proclaiming everywhere, the right path that should be followed, universally entering the realm of the saints, with nothing to look up to. Using wisdom to go back and forth, proclaiming the meaning, spreading it at all times, gaining supernatural powers. Using skillful means, to manifest the teachings of the path, practicing skillful means, guiding according to customs, accumulating merit, never being satisfied, pursuing the wisdom of the path, never slacking, practicing boundless compassion, gathering pity, the mind not being lazy, seeking the path. Not retreating due to leisure, diligently striving, focusing on the Buddha's Ten Powers (the ten powers of a Tathagata) and fearless wisdom. The eighteen unshared qualities of the Buddhas (the eighteen unique virtues of a Buddha), always with good deeds, deeply contemplating, adorning the Buddha land. Establishing various practices, gathering and accumulating various marks and characteristics (the majestic appearance of a Buddha), always practicing diligently, aspiring to the majestic and pure body, speech, and mind of the Tathagata, cultivating boundless deeds, respecting and upholding precepts, following the Bodhisattvas, respecting all Dharma masters, without harm. With the skillful means of the Bodhisattvas, universally traveling the world, day and night with one mind, abandoning other thoughts, always with the Dharma, diligently teaching sentient beings, able to practice like this. With the merit of giving, guiding

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眾生，愛敬利言，大利濟彼，等救群黎。乃復示現色身之形，為班宣法，因而遵行菩薩如來大業，以開化眾，乃復睹見生死瑕穢，稱揚諸佛聖慧功勛，能行如是。以大神足，變化感動，以若干種善權之誼，唱導眾生，而教化之。已能精進，如是化者，入于佛慧，心性行道，以不退轉，修眾德本，勤求殊特正真法矣。愍傷眾生，其有遊行，處於世間，書疏經典，印綬眾會，計校守府，諸身種大，所應療治，醫藥眾病，寒熱羸瘦，鬼神所嬈，中毒狂病，若有追逐，所在療形，合偶伎術，跳越嘲說，多所歡悅，郡國縣邑，江河泉池，樹木華實，所生藥草。金銀明月，珠玉水精，琉璃所現，眾寶日月，𨽁邑村落，居家田地，地動眠寐，所夢怪應，所入一切眾身形像所在。諸相所應，所當修治，謹慎遵行，財業貨物，神通無色，以無放逸，四等心行，所造專精，而無危害。愍哀眾生，因修永安，彼以此行，愍傷世間，稍漸立之，諸佛正法，能化立之。難勝菩薩，道地供養，奉事無央數億百千兆載諸佛，衣被餅食，床褥臥具，病瘦醫藥。在如來所，棄捨家業，出為沙門，于諸如來，聽受經典，成為法師。又復重聞，逮得總持無數億垓百千劫中，興顯德本，究竟清凈；又如佛子妙寶車𤦲，共合相近，轉相照曜。菩薩如是住于難勝開士

【現代漢語翻譯】 現代漢語譯本：眾生喜愛尊敬有利的言辭，用巨大的利益來救濟他們，平等地救助所有的人。於是又示現各種色身形象，為他們宣講佛法，從而使他們遵循菩薩如來的偉大事業，以此來開化大眾。又讓他們看到生死的污穢，稱揚諸佛的聖慧功勛，能夠像這樣修行。用大神足通，變化感動他們，用各種善巧方便的道理，引導眾生，教化他們。已經能夠精進，像這樣教化的人，就能進入佛的智慧，心性行為符合正道，不再退轉，修習各種功德的根本，勤奮地尋求殊勝的正真佛法。憐憫傷痛眾生，他們有的身處世間，書寫疏通經典，印製分發給大眾，計算校對管理事務，各種身體的疾病，應該治療的，用醫藥治療各種疾病，寒熱虛弱，被鬼神所擾，中毒發狂，如果有被追逐的，在任何地方治療身體，結合各種技藝，跳躍嘲諷，帶來許多歡樂，郡國縣邑，江河泉池，樹木花果，所生的藥草。金銀明月，珍珠美玉，水晶琉璃所顯現的，各種寶物日月，城鎮村落，居家田地，地震睡眠，所做的怪夢，所進入的一切眾生身體形象所在。各種相貌所應，所應當修治的，謹慎地遵循實行，財物產業，神通無色，不放逸，用四等心修行，所造的專精，沒有危害。憐憫哀傷眾生，因此修習永恒的安樂，他們用這種行為，憐憫傷痛世間，逐漸地建立，諸佛的正法，能夠教化建立。難勝菩薩，在道地供養，奉事無量無數億百千兆載諸佛，用衣服飲食，床鋪臥具，病瘦醫藥來供養。在如來那裡，捨棄家業，出家為沙門，在諸如來那裡，聽受經典，成為法師。又再次聽聞，獲得總持，在無數億垓百千劫中，興顯功德根本，最終達到清凈；又像佛子妙寶車𤦲，共同結合相近，互相照耀。菩薩像這樣安住于難勝開士的境界。 English version: Sentient beings love and respect beneficial words, using great benefits to aid them, equally saving all people. Then, they manifest various forms of physical bodies to preach the Dharma, thereby enabling them to follow the great work of the Bodhisattvas and Tathagatas, thus enlightening the masses. They also let them see the defilements of birth and death, praising the meritorious achievements of the Buddhas' sacred wisdom, being able to practice like this. Using great spiritual powers, they transform and move them, using various skillful means and reasons to guide sentient beings and teach them. Those who have been able to diligently practice, and have been taught in this way, can enter the wisdom of the Buddha, their minds and actions in accordance with the right path, no longer retreating, cultivating the roots of all virtues, diligently seeking the supreme and true Dharma. They pity and grieve for sentient beings, some of whom are in the world, writing and explaining scriptures, printing and distributing them to the masses, calculating and managing affairs, various physical illnesses, those that should be treated, using medicine to treat various diseases, cold and heat, weakness, being disturbed by ghosts and spirits, poisoning and madness, if there are those being chased, treating the body in any place, combining various skills, jumping and mocking, bringing much joy, counties and cities, rivers and springs, trees and flowers, the herbs that grow. Gold and silver, bright moons, pearls and jade, crystal and lapis lazuli that appear, various treasures, sun and moon, towns and villages, homes and fields, earthquakes and sleep, strange dreams, all the forms of sentient beings they enter. All appearances that should be, that should be cultivated, carefully following and practicing, wealth and property, spiritual powers without form, without negligence, practicing with the four immeasurable minds, what is created with focus, without harm. They pity and grieve for sentient beings, therefore cultivating eternal peace, they use this practice, pitying and grieving for the world, gradually establishing, the true Dharma of the Buddhas, able to teach and establish. The Difficult-to-Conquer Bodhisattva, in the path of practice, makes offerings, serving countless billions of trillions of Buddhas, using clothing, food, bedding, and medicine for the sick. In the presence of the Tathagatas, they abandon their family businesses, leave home to become monks, in the presence of the Tathagatas, listening to and receiving scriptures, becoming Dharma masters. They also hear again, attaining total retention, in countless billions of trillions of kalpas, manifesting the roots of merit, ultimately reaching purity; also like the Buddha's son's wonderful jeweled chariot, joining together closely, shining upon each other. The Bodhisattva thus dwells in the realm of the Difficult-to-Conquer Great Being.

【English Translation】 Sentient beings love and respect beneficial words, using great benefits to aid them, equally saving all people. Then, they manifest various forms of physical bodies to preach the Dharma, thereby enabling them to follow the great work of the Bodhisattvas and Tathagatas, thus enlightening the masses. They also let them see the defilements of birth and death, praising the meritorious achievements of the Buddhas' sacred wisdom, being able to practice like this. Using great spiritual powers, they transform and move them, using various skillful means and reasons to guide sentient beings and teach them. Those who have been able to diligently practice, and have been taught in this way, can enter the wisdom of the Buddha, their minds and actions in accordance with the right path, no longer retreating, cultivating the roots of all virtues, diligently seeking the supreme and true Dharma. They pity and grieve for sentient beings, some of whom are in the world, writing and explaining scriptures, printing and distributing them to the masses, calculating and managing affairs, various physical illnesses, those that should be treated, using medicine to treat various diseases, cold and heat, weakness, being disturbed by ghosts and spirits, poisoning and madness, if there are those being chased, treating the body in any place, combining various skills, jumping and mocking, bringing much joy, counties and cities, rivers and springs, trees and flowers, the herbs that grow. Gold and silver, bright moons, pearls and jade, crystal and lapis lazuli that appear, various treasures, sun and moon, towns and villages, homes and fields, earthquakes and sleep, strange dreams, all the forms of sentient beings they enter. All appearances that should be, that should be cultivated, carefully following and practicing, wealth and property, spiritual powers without form, without negligence, practicing with the four immeasurable minds, what is created with focus, without harm. They pity and grieve for sentient beings, therefore cultivating eternal peace, they use this practice, pitying and grieving for the world, gradually establishing, the true Dharma of the Buddhas, able to teach and establish. The Difficult-to-Conquer Bodhisattva, in the path of practice, makes offerings, serving countless billions of trillions of Buddhas, using clothing, food, bedding, and medicine for the sick. In the presence of the Tathagatas, they abandon their family businesses, leave home to become monks, in the presence of the Tathagatas, listening to and receiving scriptures, becoming Dharma masters. They also hear again, attaining total retention, in countless billions of trillions of kalpas, manifesting the roots of merit, ultimately reaching purity; also like the Buddha's son's wonderful jeweled chariot, joining together closely, shining upon each other. The Bodhisattva thus dwells in the realm of the Difficult-to-Conquer Great Being.

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之地。

「以此德本，修善權慧，道義遂高，加大乘，應造功勛，所行無侶，猶如佛子村落之中，有夜光珠，普照田地如雲風遍，吹浮游轉諸天宮殿，菩薩如是得難勝住。以是德本善權智慧，心行普入，常處在世，無能亂者，是諸菩薩大士之業，第五住。菩薩住此，多所悅可，若為天王，降伏一切眾邪異學，有興立者，佈施愛敬，饒益等利，見眾生念，未曾心離諸佛行法。乃復普憶，思念諸聖一切智業，以何方便，蒙濟眾生，乃至巍巍無極道堂，發意之頃，須臾精進，一時之間，逮不可計億千三昧，見眾菩薩無數百千，眷屬圍旋，論經說誼，于彼得度，建立誓力，咸成菩薩殊特變化，無能稱計限量其德，乃至如是億百千劫，莫能咨嗟暢其功勛。」

時金剛藏菩薩大士，欲重散此經典之業，便說頌曰：

「第四暉曜住，　　甚清凈如是； 　其意已平等，　　思惟三世事。 　斯心行業戒，　　道德修清凈； 　發意頃離結，　　轉入第五住。 　而意念諸根，　　若聞不迴轉； 　以有四意止，　　道御樂章句。 　已超游五力，　　一切無所壞； 　則勇猛周旋，　　因得第五住。 　慚愧為衣服，　　清凈禁戒香； 　覺意成華鬘，　　禪思為涂薰。 　遵奉智慧業，　　道尊自嚴容； 　總持為

【現代漢語翻譯】 現代漢語譯本 『以此功德為根本，修習善巧方便的智慧，菩薩的道義就更加高尚，能承擔更大的責任，應當建立功勛，所做的事情沒有同伴，就像佛陀的弟子在村落中，擁有一顆夜光珠，普遍照耀田地，如同雲彩和風一樣遍佈，吹動漂浮的宮殿，菩薩也像這樣獲得難以戰勝的境界。憑藉這種功德和善巧方便的智慧，菩薩的心行普遍深入，常常處在世間，沒有誰能擾亂他們，這是諸位菩薩大士的修行，即第五住。菩薩安住於此，多有令人喜悅之處，如果成為天王，就能降伏一切邪惡的異端學說，對於那些興起邪說的人，菩薩會以佈施、愛敬、饒益等方式對待他們，看到眾生的念頭，心中從未離開諸佛的修行方法。並且普遍憶念，思考諸聖的一切智慧事業，用什麼方法來救濟眾生，乃至到達巍峨無極的道場，在發願的瞬間，須臾精進，在很短的時間內，就能獲得不可計數億千種三昧（samadhi，禪定），見到無數百千的菩薩，眷屬圍繞，討論經義，在那裡得到度化，建立誓願，都成就菩薩殊勝的變化，其功德無法稱量，乃至經過億百千劫，也無法讚歎盡其功勛。』 當時金剛藏菩薩（Vajragarbha Bodhisattva）大士，想要再次闡述這部經典的要義，就說了偈頌： 『第四暉曜住（the fourth stage of shining）是如此的清凈； 其心意已經平等，能思惟過去、現在、未來三世的事情。 這種心念、行為和戒律，道德修養都清凈； 發願的瞬間就脫離了煩惱，轉入第五住。 而心意專注于諸根，如果聽到教誨就不會退轉； 因為有四種意止（four foundations of mindfulness），道法如同美妙的樂章。 已經超越了五力（five powers），一切都無法破壞； 因此勇猛精進，從而獲得第五住。 以慚愧為衣服，以清凈的禁戒為香； 以覺悟的意念為花鬘，以禪定思惟為涂香。 遵奉智慧的事業，以道法尊嚴來莊嚴自身； 總持（dharani，總攝憶持）為

【English Translation】 English version 'With this root of merit, cultivating skillful wisdom, the Bodhisattva's path and righteousness become even more elevated, capable of bearing greater responsibilities. They should establish meritorious deeds, their actions without peer, like a Buddha's disciple in a village possessing a night-shining pearl, illuminating the fields universally, like clouds and wind spreading everywhere, blowing and moving floating palaces. Bodhisattvas thus attain an invincible state. With this root of merit and skillful wisdom, their minds penetrate universally, constantly dwelling in the world, with no one able to disturb them. This is the practice of the great Bodhisattvas, the fifth stage. Bodhisattvas abiding here bring much joy. If they become a heavenly king, they can subdue all evil and heretical teachings. To those who raise such teachings, Bodhisattvas treat them with generosity, love, respect, and benefit. Seeing the thoughts of sentient beings, their minds never depart from the practices of the Buddhas. They also universally recall and contemplate the wisdom activities of all sages, considering how to save sentient beings, even reaching the majestic and boundless Dharma hall. In the moment of making a vow, with a moment of diligence, in a short time, they can attain countless billions of samadhis (meditative states), seeing countless hundreds of thousands of Bodhisattvas, surrounded by their retinues, discussing the scriptures, and being liberated there, establishing vows, all achieving the extraordinary transformations of Bodhisattvas. Their merits are immeasurable, and even after hundreds of thousands of eons, one cannot fully praise their accomplishments.' At that time, the great Bodhisattva Vajragarbha (Vajragarbha Bodhisattva), wishing to reiterate the essence of this scripture, spoke in verses: 'The fourth stage of shining is so pure; Its mind is already equal, able to contemplate the past, present, and future. This mind, actions, and precepts, moral cultivation are all pure; In the moment of making a vow, one is freed from afflictions, entering the fifth stage. And the mind focuses on the senses, if hearing teachings, it will not regress; Because there are four foundations of mindfulness, the Dharma is like a beautiful melody. Having transcended the five powers, nothing can destroy it; Therefore, one advances with courage, thus attaining the fifth stage. With shame and remorse as clothing, with pure precepts as fragrance; With the awakened mind as a garland, with meditative contemplation as perfume. Following the activities of wisdom, using the dignity of the Dharma to adorn oneself; Dharani (total retention) is

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苑囿，　　定意平等行。 　四神足游步，　　意凈為腦戶； 　慈心愍哀眼，　　殊妙見聖慧。 　攝持無吾我，　　其意伏塵勞； 　便得入第五，　　人中師子住。 　適得入第五，　　特異之道地； 　道業以清凈，　　修行轉覆上。 　若能凈志性，　　輒求最勝誼； 　憐傷厭眾患，　　思惟離意念。 　積累功德本，　　尊慧亦如是； 　興發無數眾，　　照顯行道地。 　為佛所建立，　　念無慢聖意； 　曉了自然解，　　不廢正四諦。 　究暢真諦誼，　　將養護眾根； 　若分別真正，　　轉復度諸佛。 　如是消著意，　　並及行道諦； 　等志而道明，　　乃至無掛礙。 　以微真雅心，　　修治若斯諦； 　智慧脫門尊，　　不惱無陰蓋。 　已修功勛本，　　行慧甚廣遠； 　超度眾因緣，　　濟一切群黎。 　其懷真實意，　　成就如是諦； 　親自暢解之，　　達本凈無安。 　慈愍無所得，　　爾乃為安住； 　因眾生勞患，　　求眾祐道慧。 　勤觀其造始，　　本源之所從； 　愚癡由闇冥，　　閉在恩愛種。 　眾生貪取陰，　　便成苦惱身； 　已逮無吾我，　　察之如草木。 　從勞塵致有，　　數數往諸趣； 　猶輪轉無際，　　眾苦患戚惱。 　嗚呼亡失已，　

【現代漢語翻譯】 現代漢語譯本 在園林中，心意堅定地平等修行。 以四神足（四種神通的基礎）行走，以清凈的意念為根本； 以慈悲憐憫的眼光看待眾生，以殊勝的智慧洞見聖者的智慧。 攝持身心，不執著于自我，使心意降伏于塵世的煩惱； 便能進入第五地（菩薩修行階位），如人中獅子般安住。 一旦進入第五地，便到達了特別的修行境界； 道業因清凈而增長，修行也因此更加精進。 如果能夠凈化心志，就應追求最殊勝的意義； 憐憫眾生的苦難，思考如何遠離意念的束縛。 積累功德的根本，尊重智慧也應如此； 啓發無數眾生，照亮修行的道路。 這是佛陀所建立的，心中不應有對聖者的傲慢； 明白自然的道理，不廢棄正確的四聖諦（苦、集、滅、道）。 深入理解真諦的意義，調養和守護六根（眼、耳、鼻、舌、身、意）； 如果能分辨真正的道理，就能超越諸佛的境界。 如此消除執著的心意，並實踐真理的道路； 心意平等而道業光明，乃至沒有任何障礙。 以微妙真實的真心，修習這樣的真理； 智慧之門尊貴無比，沒有煩惱和陰蓋（五蓋：貪慾、嗔恚、睡眠、掉悔、疑）。 已經修習功德的根本，修行智慧非常廣遠； 超越眾生的因緣，救濟一切眾生。 心中懷著真實的意願，成就這樣的真理； 親自通達理解，達到本性清凈無所安住的境界。 慈悲憐憫卻不執著于所得，這才是真正的安住； 因為眾生的勞苦和患難，尋求能幫助眾生的智慧。 勤奮觀察眾生造作的開始，以及其本源的由來； 愚癡因為黑暗而矇蔽，被困在恩愛的種子中。 眾生貪戀五陰（色、受、想、行、識），便形成了痛苦的身體； 已經達到無我的境界，看待身體如同草木一般。 從煩惱塵勞而產生，不斷地在六道中輪迴； 如同車輪轉動沒有邊際，充滿各種痛苦和憂患。 唉，眾生已經迷失了自己！

【English Translation】 English version In the garden, with a determined mind, practice equanimity. Walk with the four divine feet (the basis of four supernatural powers), with a pure mind as the core; Look upon beings with eyes of compassion and pity, and perceive the wisdom of the saints with extraordinary insight. Control the body and mind, not clinging to the self, and subdue the mind to the afflictions of the world; Then one can enter the fifth stage (of Bodhisattva practice), dwelling like a lion among people. Once entering the fifth stage, one reaches a special realm of practice; The path of practice grows through purity, and the practice becomes even more diligent. If one can purify the will, one should seek the most supreme meaning; Pity the suffering of beings, and contemplate how to be free from the bondage of thoughts. Accumulate the root of merit, and respect wisdom in the same way; Inspire countless beings, and illuminate the path of practice. This is established by the Buddha, and there should be no arrogance towards the saints in the heart; Understand the natural principles, and do not abandon the correct Four Noble Truths (suffering, origin, cessation, path). Deeply understand the meaning of the true principle, and nurture and protect the six roots (eyes, ears, nose, tongue, body, mind); If one can discern the true principle, one can transcend the realm of all Buddhas. Thus, eliminate the clinging mind, and practice the path of truth; With an equal mind, the path of practice becomes clear, and there are no obstacles. With a subtle and true heart, cultivate such a truth; The gate of wisdom is supremely noble, without afflictions and the five hindrances (desire, anger, sleepiness, restlessness, doubt). Having cultivated the root of merit, the practice of wisdom is very vast and far-reaching; Transcend the causes and conditions of beings, and save all sentient beings. With a true intention in the heart, accomplish such a truth; Personally understand and comprehend it, reaching the state of pure nature without dwelling. Compassion and pity without clinging to what is obtained, this is true dwelling; Because of the toil and suffering of beings, seek the wisdom that can help them. Diligently observe the beginning of beings' actions, and the origin of their source; Ignorance is obscured by darkness, trapped in the seeds of love and attachment. Beings are greedy for the five aggregates (form, feeling, perception, mental formations, consciousness), and thus form a painful body; Having reached the state of no-self, one views the body like grass and trees. Arising from the afflictions of the world, one repeatedly transmigrates in the six realms; Like a wheel turning without end, filled with various sufferings and worries. Alas, beings have lost themselves!

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眾人可愍傷； 　愚戇之所憔，　　生死流不返。 　五陰情猶牛，　　諸種邪見瘡； 　火然燒其心，　　志貴于闇冥。 　墮于愛慾河，　　方慕求明顯； 　處在勤苦江，　　明求最導師。 　以見如是難，　　當修無放逸； 　諸所遵行業，　　皆用度眾生。 　志強性行安，　　游步有氣勢； 　既勇懷慚愧，　　曉了成智慧。 　積功德無厭，　　聖尊行如是； 　清白法無惓，　　力勢是其意。 　是最勝福田，　　宣音覺意相； 　所作無飽滿，　　精進哀眾生。 　欲化眾生故，　　因往入工匠； 　或畫師刻印，　　計數人療疾。 　像如鬼邪嬈，　　由以轉除病； 　立之於經要，　　解覺樂慈愍。 　合偶作賦頌，　　若干種戲笑； 　流河及園囿，　　浴池樹華實。 　建立無數業，　　以用安眾生； 　現無量像色，　　眾珍寶若干。 　取地令動搖，　　則睹日月光； 　眾生之有相，　　游諸國處所。 　無色財為勝，　　神通不可量； 　欲以修愍哀，　　普安於眾生。 　於斯謂難勝，　　殊妙智慧業； 　供養億載佛，　　同聽受經典。 　彼等修性仁，　　清白行遂顯； 　猶紫金車𤦲，　　磨治平明好。 　其宅眾寶成，　　宮殿轉游行； 　此風轉之前，　　無有違

【現代漢語翻譯】 現代漢語譯本 眾人真是可悲可嘆， 愚昧無知使他們憔悴，生死輪迴無法停止。 五蘊（色、受、想、行、識）的情感就像牛一樣頑固，各種邪見如同瘡疤； 心中的慾望之火燃燒，意志在黑暗中迷失。 他們沉溺於愛慾的河流，才開始渴求光明； 身處勤勞困苦的江河，才開始尋求最偉大的導師。 看到這樣的困境，應當修習不放逸； 所做的一切行為，都是爲了度化眾生。 意志堅定，行為安穩，行走時充滿氣勢； 既有勇氣又懷有慚愧之心，就能明白事理，成就智慧。 積累功德永不厭倦，聖者就是這樣行事的； 清凈的佛法永不懈怠，力量和氣勢是他們的意願。 他們是最殊勝的福田，宣講佛法，覺悟眾生的心意； 所做的一切永不滿足，精進努力，憐憫眾生。 爲了教化眾生，他們會化身進入工匠之中； 或者成為畫家、雕刻師，或者成為計數的人、治療疾病的人。 他們像鬼神一樣變化莫測，以此來消除疾病； 將這些道理寫在經典中，使眾生覺悟，獲得慈悲和喜樂。 他們會創作詩歌，或者各種各樣的戲笑； 或者建造河流、園林，或者建造浴池、種植花草樹木。 他們建立無數的事業，以此來安頓眾生； 顯現無量的形象和色彩，以及各種珍寶。 他們能使大地動搖，也能使日月的光芒顯現； 他們以各種形象存在於世間，遊歷于各個國度。 他們擁有無形的財富，神通廣大，不可估量； 他們想要修習慈悲，普遍安頓一切眾生。 這被稱為難以戰勝的，殊勝微妙的智慧事業； 供養億萬佛陀，一同聽聞佛法經典。 他們修習仁慈的本性，清凈的行為得以彰顯； 就像紫金色的車輪，經過打磨變得平整光滑。 他們的住所由各種珍寶構成，宮殿不斷變化； 在這風吹動之前，沒有任何違背。

【English Translation】 English version The multitude are truly pitiable and lamentable, Ignorance and foolishness make them weary, the cycle of birth and death cannot be stopped. The emotions of the five aggregates (form, feeling, perception, mental formations, consciousness) are as stubborn as an ox, various wrong views are like sores; The fire of desire burns in their hearts, their will is lost in darkness. They are immersed in the river of lust, only then do they begin to thirst for light; Being in the river of hard work and suffering, they begin to seek the greatest teacher. Seeing such a predicament, one should practice non-negligence; All actions done are for the purpose of liberating sentient beings. With a firm will and stable conduct, walking with vigor; Having both courage and a sense of shame, one can understand the truth and achieve wisdom. Accumulating merit without weariness, this is how the saints act; The pure Dharma is never neglected, strength and vigor are their intentions. They are the most excellent fields of merit, proclaiming the Dharma, awakening the minds of sentient beings; All that they do is never enough, they strive diligently, and have compassion for all beings. In order to teach sentient beings, they transform themselves into craftsmen; Or become painters, sculptors, or those who count, or those who heal diseases. They transform like ghosts and deities, using this to eliminate diseases; They write these principles in the scriptures, so that sentient beings can awaken, and obtain compassion and joy. They create poems, or various kinds of plays and laughter; Or build rivers, gardens, or build bathhouses, and plant flowers and trees. They establish countless undertakings, using these to settle sentient beings; Manifesting immeasurable images and colors, as well as various treasures. They can make the earth shake, and also make the light of the sun and moon appear; They exist in the world in various forms, traveling to various countries. They possess formless wealth, their spiritual powers are vast and immeasurable; They want to practice compassion, to universally settle all sentient beings. This is called the invincible, supremely subtle work of wisdom; Making offerings to billions of Buddhas, listening to the Dharma scriptures together. They cultivate the nature of benevolence, their pure conduct is manifested; Like a purple-gold chariot wheel, after being polished, it becomes smooth and bright. Their dwellings are made of various treasures, their palaces are constantly changing; Before this wind blows, there is no opposition.

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護者。 　如行世俗法，　　然悉為眾生； 　游是覺朋侶，　　譬蓮華在水。 　於是處興術，　　所建造豪尊； 　違舍異學術，　　睹修歡悅事。 　所行眾善德，　　皆由最勝慧； 　救護于群黎，　　因致十種力。 　等尊逮威勢，　　精進為無上； 　見若干億千，　　安住天中天。 　得殊妙三昧，　　觀察億國土； 　所愿差特故，　　復過是功勛。 　是第五住地，　　若干億品術； 　御化眾邪術，　　顯已曜眾生。」

時諸佛子，聞班宣此諸菩薩行，從地踴上，住虛空中，歡喜雨華，明月珠寶，瓔珞衣服，光明清凈，供散佛上，口嘆善哉。一切神明，處虛空中，百千之眾，莫不踴躍。時諸天下殊妙雜寶，貢奉眾祐，香華涂香，繒幡幢蓋，諸魔眷屬，自在天子，諸天俱來，在於其上，游步虛無，雨諸寶華，其心悅豫，供養最勝，意抱無量，口宣善哉。諸佛之子眾神皆集，無數億千，亦住于上，鼓眾妓樂，其音清和，又一切妓，暢如斯音，佛響仁和，棄散惡塵，本凈空寂，消眾法想，猶如虛無，等無思念，行步清凈，住立成就，不著于俗，永無放逸，無本平等，而悉真正，法無想念，若有曉了，諸法悉無，則成無本，無所有業，輒無所思，愍傷眾生，精修救度，是為佛子法王諸子修佈施行，

【現代漢語翻譯】 現代漢語譯本 守護者。

如同奉行世俗的法則，然而一切都是爲了眾生； 遊走于覺悟的同伴之中，就像蓮花生長在水中。

在這樣的境地興起法術，所建造的無比尊貴； 捨棄其他不同的學術，看到修行者歡喜的事情。

所行的一切善德，都源於最殊勝的智慧； 救護廣大的民眾，因此獲得十種力量（十力，佛所具有的十種智慧力量）。

平等尊貴地獲得威勢，精進修行達到無上的境界； 見到無數億千的佛，安住在天中之天（佛的尊稱）。

獲得殊妙的三昧（samadhi，禪定），觀察無數的國土； 由於所愿的特殊，又超越了這些功勛。

這是第五住地（菩薩修行階位），具有無數億種法術； 駕馭教化各種邪術，顯現光明照耀眾生。

當時，諸佛子（菩薩）聽到宣講這些菩薩的修行，從地上涌出，住在虛空中，歡喜地降下花雨，明月珠寶，瓔珞衣服，光明清凈，供養散佈在佛的身上，口中讚歎『善哉』。

一切神明，在虛空中，成百上千的眾生，沒有不歡欣鼓舞的。當時，天下各種殊妙的雜寶，進貢奉獻給眾祐（佛），香花涂香，絲綢幡幢寶蓋，各種魔的眷屬，自在天子，諸天都來到這裡，在虛空中游走，降下各種寶花，他們心中喜悅，供養最殊勝的佛，心中懷抱無量的敬意，口中宣說『善哉』。

諸佛的弟子和眾神都聚集在一起，無數億千，也住在虛空中，敲擊各種樂器，聲音清和，又一切樂器，發出這樣的聲音，佛的音聲仁慈平和，驅散惡塵，本來清凈空寂，消除各種法的執著，就像虛空一樣，平等沒有思念，行走清凈，安住成就，不執著於世俗，永遠沒有放逸，沒有根本的平等，而一切都是真實，法沒有想念，如果能夠明白，諸法都是虛無，就成就了沒有根本，沒有所有業，不會有任何思慮，憐憫傷痛眾生，精進修行救度，這就是佛子法王（佛）的弟子們修佈施的行為。

【English Translation】 English version Protector.

As one practices worldly laws, yet all is for the sake of sentient beings; Roaming among the companions of enlightenment, like a lotus flower in water.

In such a state, one arises with magical arts, building what is supremely honored; Abandoning other different teachings, witnessing the joyful deeds of practitioners.

All the virtuous deeds performed, originate from the most supreme wisdom; Protecting the vast populace, thereby attaining the ten powers (ten powers of a Buddha).

Equally honored, attaining power and influence, diligently practicing to reach the unsurpassed state; Seeing countless billions of Buddhas, dwelling in the heaven of heavens (a title for Buddha).

Attaining the wondrous samadhi (meditative absorption), observing countless lands; Due to the uniqueness of the wish, surpassing even these merits.

This is the fifth dwelling place (a stage of Bodhisattva practice), possessing countless billions of magical arts; Controlling and transforming various evil arts, manifesting light to illuminate sentient beings.

At that time, the Buddha's children (Bodhisattvas), hearing the proclamation of these Bodhisattva practices, rose from the earth, dwelling in the void, joyfully raining down flowers, bright moon jewels, necklaces, and garments, with pure light, offering and scattering them upon the Buddha, their mouths praising 'Well done'.

All the deities, in the void, hundreds and thousands of beings, were all overjoyed. At that time, all the wondrous and various treasures of the world, were offered to the Blessed One (Buddha), fragrant flowers, incense, silk banners and canopies, all the retinues of Mara, the sovereign of the heavens, and all the gods came here, wandering in the void, raining down various precious flowers, their hearts delighted, offering to the most supreme Buddha, holding boundless reverence in their hearts, their mouths proclaiming 'Well done'.

The Buddha's disciples and all the deities gathered together, countless billions, also dwelling in the void, playing various musical instruments, the sounds harmonious, and all the instruments, emitting such sounds, the Buddha's voice benevolent and peaceful, dispelling evil dust, originally pure and empty, eliminating all attachments to dharmas, like the void, equally without thought, walking purely, dwelling in accomplishment, not attached to the mundane, never indulging in laxity, without a fundamental equality, yet all is true, dharma without thought, if one can understand, all dharmas are empty, then one achieves no foundation, no karma, without any thoughts, pitying and grieving for sentient beings, diligently practicing to save them, this is the practice of giving by the Buddha's children, the disciples of the Dharma King (Buddha).

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皆舍相著，其戒堅固，心性恬怕，為眾生忍，無盡法慧，授精進力，令諸法寂，入禪定門，凈除眾塵，察諸萬物，信解空無，聖慧力成，為一切護。是諸佛子，高德除穢，如是聲有百千，自然宣柔和音，最勝大聖。尋默然時諸天玉女，眾如食息，還復天上，金剛藏嘆志勇猛，化得行成第五住地，遂致究竟，莫能廢哉。

漸備經目前住品第六

金剛藏曰：「諸佛子聽！菩薩大士，以能修成第五住者，輒超進入第六住地，則行十法。何謂為十？了一切法皆無有想，而普平等；諸相平坦，永無形類；悉無所生，超絕無侶；皆無所起，故曰平等；為甚清凈，調定真正；皆無放逸，不為馳騁；無應不應，無䨥無只；寂寞坦然，而無倫匹；猶幻夢影，山中呼響，水月現像等亦如化；所行道業，而無二意；是為十法。從第五地，逮第六住，作是行已，自然觀是一切諸法，計校思惟，反覆察之，不令錯亂近第六住。自然目見，以逮成此，則得通利，柔順法忍。不從迷惑，尚未逮近無所從生法忍，稍以近之能致自然，入於一切諸法處所，轉能進前，致於大哀，為尊元首，顯耀大哀，具無極悲。解世五趣，有無合散，以觀如是，名第六住。乃暢世習所可由生，皆從倚已，吾我所致，以覺欲事。世無所有，懷愚意者，倚著吾我，

【現代漢語翻譯】 現代漢語譯本 他們都捨棄了對錶象的執著，戒律堅定，心性恬靜平和，爲了眾生而忍耐，擁有無盡的法慧，被賦予精進的力量，使一切法寂靜，進入禪定的門徑，清除了所有的塵垢，觀察萬物，相信並理解空無的道理，成就了聖慧的力量，成為一切的守護者。這些佛子，擁有高尚的品德，清除了污穢，他們的聲音如同百千種聲音，自然地宣說柔和的音聲，是最殊勝的大聖。當他們沉默時，諸天玉女，如同吃飯休息一樣，返回天上。金剛藏（菩薩名）讚歎他們的志向勇猛，通過修行成就了第五住地，最終達到究竟，沒有人能夠廢止他們的修行。

漸備經目前住品第六

金剛藏（菩薩名）說：『諸位佛子請聽！菩薩大士，能夠修成第五住地的人，就會超越進入第六住地，他們會修行十種法。這十種法是什麼呢？他們了知一切法都沒有實相，普遍平等；一切表象都平坦，永遠沒有形體種類；一切法都沒有產生，超越了任何伴侶；一切法都沒有生起，所以說是平等；極其清凈，調伏安定，真實不虛；一切法都沒有放逸，不為外境所馳騁；沒有應該或不應該，沒有雙重或單一；寂寞坦然，沒有可以比擬的；如同幻影夢境，山中的迴響，水中的月亮影像等，都如同幻化；所修行的道業，沒有二心；這就是十種法。從第五地到達第六住地，修行這些法之後，自然會觀察一切諸法，仔細地思考和反覆地觀察，不讓自己的心念錯亂，接近第六住地。自然地親眼見到，從而成就這種境界，就能通達順利，獲得柔順法忍。不從迷惑中產生，尚未達到無所從生的法忍，逐漸接近它，就能自然地進入一切諸法的處所，進而能夠向前邁進，達到大悲，成為尊貴的首領，彰顯大悲，具備無極的悲心。理解世間的五道輪迴，有無的聚合和離散，通過這樣觀察，稱為第六住地。能夠暢通世俗的習性所由產生的原因，都是從依賴自己，執著于『我』所導致的，從而覺悟到慾望的虛妄。世間本無所有，懷有愚癡想法的人，執著于『我』，

【English Translation】 English version They all abandon attachment to appearances, their precepts are firm, their minds are tranquil and peaceful, they endure for the sake of all beings, possess endless wisdom of the Dharma, are endowed with the power of diligence, make all dharmas quiescent, enter the gate of meditation, purify all defilements, observe all things, believe and understand the principle of emptiness, accomplish the power of sacred wisdom, and become protectors of all. These sons of the Buddha, possessing noble virtues, have eliminated defilements, their voices are like hundreds of thousands of sounds, naturally proclaiming gentle sounds, they are the most supreme great sages. When they are silent, the celestial jade maidens, like eating and resting, return to the heavens. Vajragarbha (a Bodhisattva's name) praises their courageous aspiration, through practice they have accomplished the fifth dwelling place, and ultimately reach the ultimate, no one can abolish their practice.

Chapter Six: The Present Dwelling Stage of Gradual Preparation Sutra

Vajragarbha (a Bodhisattva's name) said: 'Listen, all sons of the Buddha! Bodhisattva Mahasattvas, those who are able to cultivate and accomplish the fifth dwelling place, will transcend and enter the sixth dwelling place, and they will practice ten dharmas. What are these ten dharmas? They understand that all dharmas have no real form, are universally equal; all appearances are flat, and there are never any forms or categories; all dharmas have no origination, transcending any companion; all dharmas have no arising, therefore they are said to be equal; they are extremely pure, tamed and stable, true and not false; all dharmas have no laxity, not being driven by external circumstances; there is no should or should not, no dual or single; they are solitary and tranquil, without comparison; like illusions and dreams, echoes in the mountains, the moon's reflection in the water, etc., all are like transformations; the path of practice they undertake has no duality; these are the ten dharmas. From the fifth stage to the sixth dwelling place, after practicing these dharmas, they will naturally observe all dharmas, carefully contemplate and repeatedly examine them, not letting their minds be confused, approaching the sixth dwelling place. Naturally seeing with their own eyes, thereby accomplishing this state, they will be able to understand and be smooth, and obtain the forbearance of the gentle Dharma. Not arising from delusion, not yet reaching the forbearance of the Dharma that has no origination, gradually approaching it, they will naturally enter the place of all dharmas, and then be able to move forward, reaching great compassion, becoming the honored leader, manifesting great compassion, possessing boundless compassion. Understanding the five realms of existence in the world, the aggregation and dispersion of existence and non-existence, through such observation, it is called the sixth dwelling place. They can understand the causes of worldly habits, which all arise from relying on oneself, clinging to 'I', and thus awakening to the falseness of desires. The world has nothing in itself, those who harbor foolish thoughts, cling to 'I',

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因其無智，而成癡冥。慕樂生處，習不順業，志務奔逸，反邪之行，積累若干，罪福興衰。萬物無常，由無益生，解是所行，心善自修，消除諸漏，至真本無；其發善德，故當還返，周遊生死報應之地，所作是田，神識是種，無明之本，則是闇冥；愛是潤澤，貢高自大是其志性，長養諸見羅網眾結；使因得是，自生名色；轉增名色，則成諸根；諸根已成，起若干種所更習事；習事以起，便有痛癢；從痛癢故，便有喜樂，則益所受；以益所受，輒成所有；發意合成以成發念，因成五陰五體之形；尋至五趣，漸稍生著，以至諸著；眾猗悉備，由是發起惱熱燒炙一切憂戚啼哭之苦。諸不善業，本空無形，不了得習，無亂別者；皆復自然，稍習無蓋，故致得此；有解斯義，便無所慕。菩薩如是，樂於柔順，觀十二緣，則自思惟，以是至誠，是所生識。究竟無慧，無明之業，本為清凈，成行報應。所行以成，神識在先，神識之侶，有受四陰，則致名色迷惑之事。諸衰六入，諸根境界，輒成神識。因為同伴，與諸漏更，更成痛癢，因愛適長，益於所受。以御所受，則成漏業，從所作生興生身陰，斯生之內，因致老羸，身陰散壞，致於死亡。與愚冥俱，甚可恐畏。此從危害，至住結網，致口言辭，是生五根，苦起意根，從其憂愁，多

所戚患，因成受有，以是緣故，退生苦樹，造立所作，被自思察，由倚所作，用知所作，方當作者，計彼有作，則無所作，本末無相也，亦不可得。又復思惟，其三界者，心之所為，其計於斯十二緣起。五趣所歸，如來至真之所解暢，又此一切一種一心，同時俱成。所以者何？若諸根等，心生貪慾，悉由神識生死之癡，因從無明，其名色者，心為伴侶，而立迷惑，從其名色，名色以成，為六衰入，從致所更，為痛癢侶，痛癢意愛，所以有愛，從不捨受，發起眾難，由此緣合，而致所有，因倚致生，其興羅網，誓願老死，從神識中，因致此有，別知名色緣對；而其名色，各各有趣，六情衰入，已睹已界，能入寂寞，更習緣故；從其更習，意念致之，生痛癢緣；從痛癢故，便復作行，善惡好醜；從恩愛緣，致樂塵勞貪淫之事；從愛緣故，致結縛獄；從有緣故，致於他生，生現在處，不可解從；生緣因發，生五陰本，致老之緣，以致老耄，諸根便熟，則致死亡。以至死者，有十二事，發緣起處，其身陰壞，而不能斷，未曾永絕。從無明緣，則致眾行，名色六入，習更痛愛受有生老病死愁憂啼哭。無明緣故，無有斷絕，不可究暢，如是有餘。無明適消，眾行便滅，由是有耳，如是有餘。彼以無明恩愛所受，長益塵勞，無斷絕時

【現代漢語翻譯】 現代漢語譯本：所憂慮的苦患，是因為執著于感受和存在而產生的。因此，導致了退轉和痛苦的產生。所造作的行為，會受到自身的審視。由於依賴所作的行為，通過了解所作的行為，才會有將來的行為。如果認為存在一個造作者，那麼就沒有真正的造作，因為本源和結果都是無相的，也是不可得的。又進一步思考，這三界（欲界、色界、無色界）都是心所造作的，這與十二因緣的道理相符。五道輪迴的歸宿，是如來至真所徹底明瞭的。而且這一切都是一心所為，同時發生。為什麼這麼說呢？如果諸根（眼、耳、鼻、舌、身、意）等，心中生起貪慾，都是由於神識的生死愚癡。根源在於無明，而名色（精神和物質）是心的伴侶，由此產生迷惑。從名色開始，名色得以形成，進而產生六衰入（六根接觸六塵），從接觸所經歷的，產生苦樂感受。苦樂感受產生愛慾，所以有愛。從不捨棄感受，引發各種困難。由此因緣和合，導致所有結果。因依賴而產生，如同羅網般蔓延，誓願承受老死。從神識中，導致了這種存在，分別稱為名色緣對。而名色，各有其趣向。六情衰入，已經看到和界定，能夠進入寂靜，是因為不斷地習染。從不斷習染，意念產生，導致苦樂感受的因緣。從苦樂感受，又會產生行為，包括善惡好醜。從恩愛之緣，導致貪戀塵世的享樂和淫慾。從愛慾之緣，導致被束縛在牢獄中。從存在之緣，導致來世的出生。出生在現在的地方，無法理解其來源。出生之緣引發，產生五陰（色、受、想、行、識）的根本，導致衰老的因緣，以至於衰老和耄耋，諸根成熟，最終導致死亡。至於死亡，有十二個環節，是因緣生起的地方。身體的陰影壞滅，但不能斷絕，從未徹底消失。從無明之緣，導致各種行為，名色六入，習染，苦樂，愛，受，有，生，老，病，死，愁，憂，啼哭。因為無明，所以沒有斷絕，無法徹底瞭解，就像這樣還有餘留。無明一旦消滅，各種行為就會滅盡，由此可知，就像這樣還有餘留。他們因為無明和恩愛所承受的，不斷增長塵世的煩惱，沒有斷絕的時候。 English version: The suffering and distress arise from attachment to feelings and existence. Therefore, it leads to regression and the generation of suffering. The actions that are created will be examined by oneself. Because of relying on the actions done, by understanding the actions done, there will be future actions. If one believes there is a creator, then there is no true creation, because the origin and result are both without form and unattainable. Furthermore, contemplating, these three realms (the desire realm, the form realm, and the formless realm) are all created by the mind, which aligns with the principle of the twelve links of dependent origination. The destination of the five paths of reincarnation is thoroughly understood by the Tathagata, the truly enlightened one. Moreover, all of this is done by one mind, occurring simultaneously. Why is this so? If the senses (eyes, ears, nose, tongue, body, and mind), etc., give rise to greed in the mind, it is all due to the ignorance of the consciousness regarding birth and death. The root lies in ignorance, and name and form (mind and matter) are companions of the mind, thus creating confusion. From name and form, name and form are formed, which then leads to the six entrances (the six senses contacting the six objects). From the experiences of contact, feelings of pleasure and pain arise. Feelings of pleasure and pain give rise to desire, thus there is love. From not abandoning feelings, various difficulties arise. Due to these conditions coming together, all results are produced. Arising from dependence, it spreads like a net, vowing to endure old age and death. From consciousness, this existence is caused, separately called the pairing of name and form. And name and form, each has its own inclination. The six senses have already seen and defined, able to enter tranquility, because of constant habituation. From constant habituation, thoughts arise, leading to the conditions for feelings of pleasure and pain. From feelings of pleasure and pain, actions are produced, including good, evil, beautiful, and ugly. From the condition of love and affection, it leads to the desire for worldly pleasures and lust. From the condition of desire, it leads to being bound in prison. From the condition of existence, it leads to birth in the next life. Being born in the present place, the origin cannot be understood. The condition of birth arises, producing the root of the five aggregates (form, feeling, perception, mental formations, and consciousness), leading to the condition of aging, to the point of old age and senility, the senses mature, and ultimately lead to death. As for death, there are twelve links, which are the place where conditions arise. The shadow of the body is destroyed, but it cannot be severed, never completely disappearing. From the condition of ignorance, it leads to various actions, name and form, the six entrances, habituation, feelings, love, acceptance, existence, birth, old age, sickness, death, sorrow, grief, and weeping. Because of ignorance, there is no severance, it cannot be thoroughly understood, just like this there is still residue. Once ignorance is eliminated, various actions will cease, from this it can be known, just like this there is still residue. They, because of ignorance and love, endure, constantly increasing worldly afflictions, without a time of cessation.

【English Translation】 The suffering and distress arise from attachment to feelings and existence. Therefore, it leads to regression and the generation of suffering. The actions that are created will be examined by oneself. Because of relying on the actions done, by understanding the actions done, there will be future actions. If one believes there is a creator, then there is no true creation, because the origin and result are both without form and unattainable. Furthermore, contemplating, these three realms (the desire realm, the form realm, and the formless realm) are all created by the mind, which aligns with the principle of the twelve links of dependent origination. The destination of the five paths of reincarnation is thoroughly understood by the Tathagata, the truly enlightened one. Moreover, all of this is done by one mind, occurring simultaneously. Why is this so? If the senses (eyes, ears, nose, tongue, body, and mind), etc., give rise to greed in the mind, it is all due to the ignorance of the consciousness regarding birth and death. The root lies in ignorance, and name and form (mind and matter) are companions of the mind, thus creating confusion. From name and form, name and form are formed, which then leads to the six entrances (the six senses contacting the six objects). From the experiences of contact, feelings of pleasure and pain arise. Feelings of pleasure and pain give rise to desire, thus there is love. From not abandoning feelings, various difficulties arise. Due to these conditions coming together, all results are produced. Arising from dependence, it spreads like a net, vowing to endure old age and death. From consciousness, this existence is caused, separately called the pairing of name and form. And name and form, each has its own inclination. The six senses have already seen and defined, able to enter tranquility, because of constant habituation. From constant habituation, thoughts arise, leading to the conditions for feelings of pleasure and pain. From feelings of pleasure and pain, actions are produced, including good, evil, beautiful, and ugly. From the condition of love and affection, it leads to the desire for worldly pleasures and lust. From the condition of desire, it leads to being bound in prison. From the condition of existence, it leads to birth in the next life. Being born in the present place, the origin cannot be understood. The condition of birth arises, producing the root of the five aggregates (form, feeling, perception, mental formations, and consciousness), leading to the condition of aging, to the point of old age and senility, the senses mature, and ultimately lead to death. As for death, there are twelve links, which are the place where conditions arise. The shadow of the body is destroyed, but it cannot be severed, never completely disappearing. From the condition of ignorance, it leads to various actions, name and form, the six entrances, habituation, feelings, love, acceptance, existence, birth, old age, sickness, death, sorrow, grief, and weeping. Because of ignorance, there is no severance, it cannot be thoroughly understood, just like this there is still residue. Once ignorance is eliminated, various actions will cease, from this it can be known, just like this there is still residue. They, because of ignorance and love, endure, constantly increasing worldly afflictions, without a time of cessation.

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，及行所作，往返報應，報應展轉，根無拔時，盡其餘殃者，苦痛輒轉，亦無休息，以無明矣。為去來今，見縛流佈，宜當斷絕，如是三轉，三轉無我，以離吾我，無明滅去，自然之業無有處所。猶如葦屋，若池清凈，若苦眾惱，無明之故，則有行矣，是為本宿，未曾諸痛，因其識故，乃致痛癢，是為現在之痛癢行也。從愛致有，是為將來痛癢之原，從此以上，則無所生。無明適消，眾行便滅，亦為斷絕，有苦三患，十二報應，從因緣起，彼從無明，致於六入，是能滅行。眾行已滅，因是別緻，眾行如是，有餘二事，自縛苦更痛癢。尚有餘盡別離之苦，無明適消，諸行便滅，三苦永斷。從無明故，致諸行矣，從作緣故，致眾行耳，如是有餘。無明適消，眾行便滅，是為所有，一切諸行，有是余故。有無明行，以權方便，開解大縛，有是余故，而有輪轉。彼當以故觀十二緣起滅所趣，反覆察之，由從因有，勤勤倚著，御身口意，因自作緣，供養所致，無有生業，其三迴轉，使不復轉，宿本無痛，習更三苦，修行報應諸緣起耳。假如有人，舉其負債，而在解縛，觀察無盡，無所有盡。彼觀此緣，緣適起時，識當來事，悉當了之。無我無人，無壽無命，自然為空，寂然恬怕有所造作，因遭得報，遵空脫門。心性懷此，如是滅

【現代漢語翻譯】 現代漢語譯本：以及行為所造成的，往返的報應，報應不斷循環，根源無法拔除，直到剩餘的災禍結束，痛苦就會轉移，也沒有休息的時候，這是因為無明的緣故。因為過去、現在、未來，看到束縛在流轉，應該斷絕這些。像這樣三轉，三轉無我，從而脫離我執，無明消滅，自然的業力就沒有處所。就像用蘆葦蓋的房子，如果池塘清澈，如果苦惱眾多，都是因為無明的緣故，所以才會有行為。這是過去的宿業，本來沒有痛苦，因為有了意識，才導致了痛癢，這是現在的痛癢行為。從愛慾導致存在，這是未來痛癢的根源，從這裡以上，就沒有什麼會產生。無明一旦消失，各種行為就會滅絕，也就會斷絕，有苦、三患、十二報應，都是從因緣而起，它們從無明開始，導致六入，這是能夠滅除行為的。各種行為已經滅絕，因此而導致其他，各種行為是這樣的，還有剩餘的兩件事，自己束縛自己，痛苦更加劇烈。還有剩餘的盡頭和別離的痛苦，無明一旦消失，各種行為就會滅絕，三種痛苦永遠斷絕。因為無明的緣故，導致了各種行為，因為造作的緣故，導致了各種行為，像這樣還有剩餘。無明一旦消失，各種行為就會滅絕，這就是所有，一切各種行為，因為有剩餘的緣故。有無明的行為，用權宜的方法，解開大的束縛，因為有剩餘的緣故，所以才有輪轉。他們應當因此觀察十二因緣的生滅所趨，反覆考察它，由於從因有，勤勉地執著，控制身口意，因為自己造作的緣故，供養所導致的，沒有生業，這三次迴轉，使它不再回轉，宿業本來沒有痛苦，習慣了又增加三種痛苦，修行報應的各種因緣。假如有人，舉起他的債務，而在解脫束縛，觀察無盡，沒有所有盡頭。他們觀察這個因緣，因緣一旦生起，意識就會知道未來的事情，全部都會明白。沒有我，沒有人，沒有壽命，沒有生命，自然是空，寂靜安寧，沒有什麼造作，因為遭遇而得到報應，遵循空性的解脫之門。心性懷有這個，像這樣滅絕。 English version: And the actions that are done, the retribution that goes back and forth, the retribution that revolves, the root cannot be pulled out, until the remaining disasters end, the pain will shift, and there will be no rest, because of ignorance. Because of the past, present, and future, seeing the bondage in circulation, one should cut off these. Like this three turns, three turns without self, thereby breaking away from self-attachment, ignorance is extinguished, and natural karma has no place. Like a house made of reeds, if the pond is clear, if there are many troubles, it is all because of ignorance, so there will be actions. This is the past karma, originally there was no pain, because of consciousness, it led to pain and itching, this is the present pain and itching behavior. From desire leading to existence, this is the source of future pain and itching, from here above, there is nothing that will arise. Once ignorance disappears, all kinds of actions will be extinguished, and they will be cut off, there are suffering, three afflictions, twelve retributions, all arise from causes and conditions, they start from ignorance, leading to the six entrances, this is what can extinguish actions. All kinds of actions have been extinguished, and therefore lead to others, all kinds of actions are like this, there are two remaining things, binding oneself, the pain is more intense. There is still the end and the pain of separation, once ignorance disappears, all kinds of actions will be extinguished, the three kinds of suffering will be cut off forever. Because of ignorance, it leads to all kinds of actions, because of the act of creation, it leads to all kinds of actions, like this there is still remaining. Once ignorance disappears, all kinds of actions will be extinguished, this is all, all kinds of actions, because there is remaining. There are actions of ignorance, using expedient methods, to untie the big bondage, because there is remaining, so there is reincarnation. They should therefore observe the arising and ceasing of the twelve links of dependent origination, repeatedly examine it, because it comes from cause, diligently clinging, controlling body, speech, and mind, because of one's own actions, the offerings that are made, there is no birth karma, these three turns, make it no longer turn, the past karma originally had no pain, accustomed to it and adding three kinds of suffering, cultivating the various causes and conditions of retribution. If someone, raises his debt, and is in the process of liberation, observing endlessly, there is no end to all. They observe this cause, once the cause arises, consciousness will know the future things, all will be understood. There is no self, no person, no lifespan, no life, naturally it is empty, quiet and peaceful, there is nothing to create, because of encountering and receiving retribution, following the door of liberation of emptiness. The mind holds this, like this it is extinguished.

【English Translation】 And the actions that are done, the retributions that go back and forth, the retributions that revolve, the root cannot be pulled out, until the remaining disasters end, the pain will shift, and there will be no rest, because of ignorance. Because of the past, present, and future, seeing the bondage in circulation, one should cut off these. Like this three turns, three turns without self, thereby breaking away from self-attachment, ignorance is extinguished, and natural karma has no place. Like a house made of reeds, if the pond is clear, if there are many troubles, it is all because of ignorance, so there will be actions. This is the past karma, originally there was no pain, because of consciousness, it led to pain and itching, this is the present pain and itching behavior. From desire leading to existence, this is the source of future pain and itching, from here above, there is nothing that will arise. Once ignorance disappears, all kinds of actions will be extinguished, and they will be cut off, there are suffering, three afflictions, twelve retributions, all arise from causes and conditions, they start from ignorance, leading to the six entrances, this is what can extinguish actions. All kinds of actions have been extinguished, and therefore lead to others, all kinds of actions are like this, there are two remaining things, binding oneself, the pain is more intense. There is still the end and the pain of separation, once ignorance disappears, all kinds of actions will be extinguished, the three kinds of suffering will be cut off forever. Because of ignorance, it leads to all kinds of actions, because of the act of creation, it leads to all kinds of actions, like this there is still remaining. Once ignorance disappears, all kinds of actions will be extinguished, this is all, all kinds of actions, because there is remaining. There are actions of ignorance, using expedient methods, to untie the big bondage, because there is remaining, so there is reincarnation. They should therefore observe the arising and ceasing of the twelve links of dependent origination, repeatedly examine it, because it comes from cause, diligently clinging, controlling body, speech, and mind, because of one's own actions, the offerings that are made, there is no birth karma, these three turns, make it no longer turn, the past karma originally had no pain, accustomed to it and adding three kinds of suffering, cultivating the various causes and conditions of retribution. If someone, raises his debt, and is in the process of liberation, observing endlessly, there is no end to all. They observe this cause, once the cause arises, consciousness will know the future things, all will be understood. There is no self, no person, no lifespan, no life, naturally it is empty, quiet and peaceful, there is nothing to create, because of encountering and receiving retribution, following the door of liberation of emptiness. The mind holds this, like this it is extinguished.

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盡，以無有餘，現在之處所也。思惟專志，無相脫門，以故知之，無所慕樂，唯志大哀，教授開化宿本眾生，是為心抱無愿脫門，以能奉行，是三脫門，則以消除彼我之行及見作相，去于有無諸相之著，復加進抱，大哀為無，益便精進，化諸凡夫未成道者，使得究暢。以能成就，輒達法會，轉通法會，不復退還。具備和同，以進仁和，成就不退。若睹如是，所生瞋結瑕穢之病，由此合會，適以合會致此眾患，猶如江水流無休息，心自念言：『不用余行，永修寂然，開化眾生。』如是佛子！若能行此，處在無恨，殃毒惡世，導御自然。觀本凈者，不起不滅，遵奉大哀，化順眾生，行智度無極，號無礙慧門，漸修熟志，學至照曜，合會道明，成慧如是。正道大業，道利應時，服食道義，不與邪業而俱合會。因僉觀察，自然寂滅，亦不往彼道品具足，親自睹解，目前道地，便入于空。惟解定意，其定意名入空自然空定，究竟空定，第一空定，為無極空定意，為合會空定意，所奉行空定意，真無念空定意，為等察空定意，離業無物空定意。如是比像，逮得一萬三昧門，自然目前，無相無愿，亦復如是。

「轉復進修，親近逮至諸菩薩住，其心充滿，性不可壞，心性了了，性行真正，其性深遠，意不可轉，意無休息，其意

【現代漢語翻譯】 現代漢語譯本：

『盡』，指的是沒有剩餘，當下所處的狀態。思維專注，進入無相解脫之門，因此明白，不應有所貪戀，唯有立志于大慈悲，教導開化過去世的眾生。這就是心懷無愿解脫之門，能夠奉行。這三種解脫之門，可以消除彼此的分別和執著，去除對有無等各種表象的執著，進一步以大慈悲為無，更加精進，教化那些尚未得道的凡夫，使他們最終通達。能夠成就，便能到達法會，轉通法會，不再退轉。具備和合，以增進仁和，成就永不退轉。如果看到這樣，所產生的嗔恨、結縛、瑕疵、污穢等疾病，由此聚合，恰恰是聚合導致這些眾患，就像江水奔流不息。心中自念：『不用其他修行，永遠修習寂靜，開化眾生。』像這樣的佛子！如果能夠這樣修行，身處沒有怨恨、災禍、邪惡的世界，自然而然地引導眾生。觀察本性清凈，不生不滅，遵循大慈悲，順應教化眾生，修行智慧到彼岸，稱為無礙智慧之門，逐漸修習成熟的意志，學習直至光明照耀，與道合一，成就這樣的智慧。正道大業，道義應時，服食道義，不與邪惡的行業相合。因此共同觀察，自然寂滅，也不前往其他道品具足之處，親自見到理解，當下道地，便進入空性。唯有理解禪定之意，其禪定之名是入空自然空定，究竟空定，第一空定，為無極空定之意，為合會空定之意，所奉行空定之意，真無念空定之意，為等察空定之意，離業無物空定之意。像這樣，獲得一萬三昧門，自然顯現，無相無愿，也是如此。

『轉而進一步修行，親近到達諸菩薩的境界，他們的心充滿，本性不可破壞，心性明瞭，行為真正，其本性深遠，意志不可動搖，意志沒有休息，他們的意志』 English version:

'Exhaustion' refers to having nothing remaining, the present state. Contemplating with focused mind, entering the gate of non-form liberation, thus understanding, one should not have any attachment, but only aspire to great compassion, teaching and enlightening sentient beings from past lives. This is to embrace the gate of desireless liberation, being able to practice it. These three gates of liberation can eliminate the distinctions and attachments of self and others, remove attachments to various appearances such as existence and non-existence, and further, with great compassion as nothing, be more diligent, teaching and transforming those ordinary beings who have not yet attained the path, enabling them to ultimately understand. Being able to achieve, one can reach the Dharma assembly, transmit the Dharma assembly, and no longer regress. Possessing harmony, to enhance benevolence, achieving non-retrogression. If one sees this, the arising of anger, knots, flaws, and defilements, which are caused by this gathering, just as the gathering leads to these sufferings, like a river flowing without rest. The mind thinks: 'I will not engage in other practices, but will forever cultivate stillness, enlightening sentient beings.' Such a Buddha's child! If one can practice this way, being in a world without hatred, calamities, and evil, one naturally guides sentient beings. Observing the original purity, neither arising nor ceasing, following great compassion, conforming to teaching and transforming sentient beings, practicing wisdom to the other shore, called the gate of unobstructed wisdom, gradually cultivating a mature will, learning until the light shines, uniting with the Tao, achieving such wisdom. The great undertaking of the right path, the righteousness of the path is timely, taking in the righteousness of the path, not uniting with evil deeds. Therefore, observing together, naturally becoming still, not going to other places where the qualities of the path are complete, personally seeing and understanding, the present ground of the path, then entering emptiness. Only understanding the meaning of samadhi, the name of this samadhi is entering emptiness, natural emptiness samadhi, ultimate emptiness samadhi, first emptiness samadhi, the meaning of limitless emptiness samadhi, the meaning of uniting emptiness samadhi, the meaning of practicing emptiness samadhi, the meaning of true non-thought emptiness samadhi, the meaning of equal observation emptiness samadhi, the meaning of emptiness samadhi without karma or things. Like this, obtaining ten thousand samadhi gates, naturally appearing, without form or desire, it is also like this.

'Further advancing in practice, drawing near to the dwelling of the Bodhisattvas, their minds are full, their nature is indestructible, their minds are clear, their actions are true, their nature is profound, their will is unshakeable, their will has no rest, their will'

【English Translation】 'Exhaustion' means without remainder, the present place. Thinking single-mindedly, the gate of non-form liberation, therefore knowing, there is nothing to desire, only to aspire to great compassion, teaching and enlightening sentient beings of past lives. This is to embrace the gate of desireless liberation, being able to practice it. These three gates of liberation, then eliminate the actions and views of self and others, remove attachments to the appearances of existence and non-existence, further embracing, great compassion as nothing, then more diligently, transforming ordinary people who have not yet attained the path, enabling them to ultimately understand. Being able to achieve, then reaching the Dharma assembly, transmitting the Dharma assembly, no longer regressing. Possessing harmony, to advance benevolence, achieving non-retrogression. If one sees this, the arising of anger, knots, flaws, and defilements, which are caused by this gathering, just as the gathering leads to these sufferings, like a river flowing without rest. The mind thinks: 'I will not use other practices, but will forever cultivate stillness, enlightening sentient beings.' Such a Buddha's child! If one can practice this way, being in a world without hatred, calamities, and evil, one naturally guides. Observing the original purity, neither arising nor ceasing, following great compassion, conforming to teaching and transforming sentient beings, practicing wisdom to the other shore, called the gate of unobstructed wisdom, gradually cultivating a mature will, learning until the light shines, uniting with the Tao, achieving such wisdom. The great undertaking of the right path, the righteousness of the path is timely, taking in the righteousness of the path, not uniting with evil deeds. Therefore, observing together, naturally becoming still, not going to other places where the qualities of the path are complete, personally seeing and understanding, the present ground of the path, then entering emptiness. Only understanding the meaning of samadhi, the name of this samadhi is entering emptiness, natural emptiness samadhi, ultimate emptiness samadhi, first emptiness samadhi, the meaning of limitless emptiness samadhi, the meaning of uniting emptiness samadhi, the meaning of practicing emptiness samadhi, the meaning of true non-thought emptiness samadhi, the meaning of equal observation emptiness samadhi, the meaning of emptiness samadhi without karma or things. Like this, obtaining ten thousand samadhi gates, naturally appearing, without form or desire, it is also like this.

'Further advancing in practice, drawing near to the dwelling of the Bodhisattvas, their minds are full, their nature is indestructible, their minds are clear, their actions are true, their nature is profound, their will is unshakeable, their will has no rest, their will'

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弘廣，心思無限，意慕樂慧，其意集會，善權智慧，爾乃備悉。此菩薩性，遂致淳和，在如來道，永不迴轉，能化異學一切邪術等順慧地，不墮弟子緣覺之地，專一增進，目見佛慧，而無等倫，舍塵勞行，得堅固志，住菩薩慧。而熟修奉空無相愿，遵承法教，隨時應宜，善權智慧，不復毀散道品法行。彼住菩薩，目見道地，智度無極，益復超異，今日成就，通利應道，疾逮第三忍，名曰柔順，是謂道法；轉而順從，彼以住此目見菩薩第六道地。見不可計億百千垓兆載諸佛，尋時供養，下意奉事，進其衣食，床臥坐具，病瘦醫藥，在諸佛所，出家捐業，行作沙門，受聽經典，如所聞之，奉行智慧，勤修聖達，所行求義，即能逮致，轉修覺進如來法藏。逮大法明，在不可數億百千劫兆載無限，成功德本，遂顯巍巍，猶如佛子上寶琉璃，洗治發明，其光灼灼，菩薩如斯，住是目前菩薩道地，其德日增，行善權智，益加顯發，以此德本，轉增寂然，游步無侶，猶如佛子。其月大光，照眾生心，使各坦然，其四大風，所御宮殿，獨而無侶。

「菩薩如是，以住目前菩薩道地，德本日增，照除無數眾生塵勞，拔愛慾瑕，總四魔徑，獨步無侶，是為佛子菩薩大士以近目前第六菩薩所逮道地。遵修住此，善能變化，設為天王，其

【現代漢語翻譯】 現代漢語譯本：弘廣（菩薩名），你的心思無限，嚮往喜樂的智慧，你的意念堅定，善於運用權巧的智慧，你已經完全瞭解這些。這是菩薩的本性，因此達到純粹平和，在如來的道上，永遠不會退轉，能夠轉化其他學派的一切邪術等，使之順應智慧之地，不墮入弟子（聲聞）和緣覺的境界，專一精進，親眼見到佛的智慧，而沒有可以與之相比的，捨棄塵世的勞苦修行，得到堅固的意志，安住于菩薩的智慧。並且熟練地修習奉行空、無相、無愿，遵循佛法的教誨，隨時適應情況，善用權巧的智慧，不再毀壞散失道品和法行。他們安住于菩薩的境界，親眼見到道的真諦，智慧的程度沒有止境，更加超凡脫俗，今日成就，通達應道的法門，迅速達到第三忍，名為柔順，這就是所謂的道法；轉變而順從，他們因此安住於此，親眼見到菩薩的第六道地。見到不可計數億百千垓兆載的諸佛，立即供養，謙卑地侍奉，進獻他們的衣食、床臥坐具、病痛醫藥，在諸佛那裡，出家捨棄家業，修行成為沙門，接受聽聞經典，如同所聽聞的那樣，奉行智慧，勤奮修習聖道，所追求的義理，就能達到，轉而修習覺悟，進入如來的法藏。獲得大法的光明，在不可計數億百千劫兆載的無限時間裡，成就功德的根本，於是顯現出巍峨莊嚴，猶如佛子手中的寶琉璃，洗滌磨礪，使其光芒閃耀，菩薩也是如此，安住于這目前的菩薩道地，他們的德行日益增長，運用善巧的智慧，更加顯現出來，憑藉這種德行的根本，轉而更加寂靜，獨自游步，猶如佛子。他們的光芒如同滿月，照耀眾生的心，使他們各自坦然，他們所駕馭的四大風，所居住的宮殿，都是獨自而沒有伴侶的。 菩薩就是這樣，因為安住于目前的菩薩道地，德行的根本日益增長，照耀消除無數眾生的塵世煩惱，拔除愛慾的瑕疵，總攝四魔的路徑，獨自前行，沒有伴侶，這就是佛子菩薩大士接近目前第六菩薩所達到的道地。遵循修習安住於此，善於變化，假設成為天王，他們的...

【English Translation】 English version: 'Hong Guang (name of a Bodhisattva), your mind is boundless, yearning for the joy of wisdom, your intention is firm, skilled in using expedient wisdom, you have fully understood these. This is the nature of a Bodhisattva, thus achieving purity and harmony, on the path of the Tathagata, never retreating, able to transform all the heretical arts of other schools, making them conform to the land of wisdom, not falling into the realm of disciples (Sravakas) and Pratyekabuddhas, single-mindedly advancing, personally witnessing the wisdom of the Buddha, and having no equal, abandoning the laborious practice of the mundane world, obtaining a firm will, dwelling in the wisdom of a Bodhisattva. And skillfully practicing and upholding emptiness, non-form, and non-desire, following the teachings of the Dharma, adapting to circumstances at all times, skillfully using expedient wisdom, no longer destroying or scattering the qualities of the path and the practice of the Dharma. They dwell in the realm of a Bodhisattva, personally witnessing the truth of the path, the degree of wisdom is limitless, even more extraordinary, today achieving, understanding the Dharma that corresponds to the path, quickly reaching the third forbearance, called gentleness, this is what is called the Dharma of the path; transforming and conforming, they therefore dwell here, personally witnessing the sixth stage of the Bodhisattva. Seeing countless billions of hundreds of thousands of nayutas of Buddhas, immediately making offerings, humbly serving, offering their clothing, food, bedding, and medicine for illness, in the presence of the Buddhas, leaving home and abandoning their worldly affairs, practicing as a Sramana, receiving and listening to the scriptures, as they have heard, upholding wisdom, diligently practicing the holy path, the meaning they seek, they can achieve, and then practice enlightenment, entering the treasury of the Tathagata's Dharma. Obtaining the light of the great Dharma, in countless billions of hundreds of thousands of kalpas of infinite time, accomplishing the root of merit, thus manifesting majestic grandeur, like a precious lapis lazuli in the hands of a Buddha's child, washed and polished, making its light shine brightly, Bodhisattvas are also like this, dwelling in this current Bodhisattva stage, their virtue increases daily, using skillful wisdom, becoming more manifest, relying on this root of virtue, becoming more tranquil, walking alone, like a child of the Buddha. Their light is like the full moon, illuminating the hearts of sentient beings, making them each at ease, the four great winds they control, the palaces they dwell in, are all alone and without companions.' 'Bodhisattvas are like this, because they dwell in the current Bodhisattva stage, the root of virtue increases daily, illuminating and eliminating the worldly afflictions of countless sentient beings, removing the blemishes of desire, encompassing the paths of the four demons, walking alone, without companions, this is the path that the Buddha's child, the great Bodhisattva, has reached, close to the current sixth Bodhisattva stage. Following and practicing dwelling here, skilled in transformation, assuming the role of a heavenly king, their...'

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四大者，睹之降息，獨步三界而無疇匹，聲聞、緣覺不敢咨問，所行德本，佈施愛敬，利益等利，化眾生心，不捨佛道至皆具足。念一切智，何所陳生，最第一愿，勢力堅強，導御開化，成其普智，發意之頃，如是比像，無極精進，須臾之頃，逮致億百千諸三昧定。開化無數億百千垓諸菩薩眾，睹諸眷屬菩薩願力，而有殊特，有所感動莫能稱計行若干億百千垓劫，不可為喻。」

時金剛藏菩薩大士，欲廣解散此義所歸，即說頌曰：

「以能具備悉，　　第五之道地； 　因法為瑞應，　　無相無所生。 　不起甚清凈，　　以為無放逸； 　奉行聖慧意，　　便入第六住。 　諸法為寂寞，　　靜然無想念； 　自然猶幻化，　　解脫于生死。 　以致柔順忍，　　法自無所亂； 　其慧轉殊勝，　　則勤修六住。 　聰達住柔順，　　頻入明慧力； 　觀察一切世，　　從習而有報。 　由愚癡盲冥，　　而有己人物； 　欲度脫斯等，　　故興修勤行。 　從選擇因緣，　　本末悉為空； 　所作緣報應，　　和會致諍亂。 　猶若有所作，　　便睹造所見； 　選擇親近眾，　　猶如蜂采華。 　假使慧察之，　　本末為明冥； 　思想緣罪福，　　得報以癡果。 　從思想已故，　　名色為伴侶；

【現代漢語翻譯】 現代漢語譯本 『四大』（地、水、火、風四種基本元素）的修行者，觀察到它們平息，獨自在三界（欲界、色界、無色界）中行走，沒有誰能與之匹敵。聲聞（聽聞佛陀教誨而得道者）、緣覺（通過自身觀察和修行而得道者）都不敢向他請教。他所修行的德行根本，在於佈施、愛敬、利益眾生，以此來教化眾生的心，不捨棄佛道，直至完全具備。他心中想著一切智慧，要如何才能顯現出來？他發下最根本的誓願，以堅強的力量，引導和開化眾生，成就普遍的智慧。他發願的那一刻，就如同這樣，以無止境的精進，在極短的時間內，達到億百千種三昧（禪定）。他開化了無數億百千垓的菩薩眾，看到這些眷屬菩薩的願力，各有殊勝之處，所受的感動無法用言語來形容。他所修行的劫數，有若干億百千垓，無法用比喻來形容。 當時，金剛藏菩薩（一位偉大的菩薩）爲了廣泛解釋這個道理的歸宿，就說了以下的偈頌： 『因為能夠完全具備，第五道地（菩薩修行過程中的第五個階段）；因法而有瑞應，無相無所生。不起任何念頭，極其清凈，以此作為不放逸；奉行聖慧的意旨，便進入第六住（菩薩修行過程中的第六個階段）。諸法都是寂寞的，靜然沒有想念；自然如同幻化，解脫于生死。以至於達到柔順忍（菩薩修行的一種境界），法自然不會混亂；他的智慧更加殊勝，就勤奮地修行六住。聰慧通達，安住于柔順，頻繁進入明慧的力量；觀察一切世間，都是從習性而有報應。由於愚癡和盲目，才有了自己和他人之分；想要度脫這些人，所以興起修行。從選擇因緣來看，本末都是空無；所作的因緣和報應，和合在一起導致爭論和混亂。如果有所作為，就會看到所造作的景象；選擇親近的人，就像蜜蜂採花一樣。假使以智慧來觀察，本末都是明暗交織；思想緣于罪福，得到報應是因為愚癡。從思想產生之後，名色（物質和精神現象）就成為伴侶；』

【English Translation】 English version The practitioner of the 'Four Great Elements' (earth, water, fire, and wind), observing their subsidence, walks alone in the Three Realms (the desire realm, the form realm, and the formless realm), without any equal. Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own observation and practice) dare not question him. The root of his virtuous practice lies in giving, love, respect, and benefiting all beings, thereby transforming the minds of sentient beings, not abandoning the path of Buddhahood until fully accomplished. He contemplates how to manifest all wisdom. He makes the most fundamental vow, with unwavering strength, to guide and enlighten beings, achieving universal wisdom. The moment he makes this vow, it is like this, with boundless diligence, in an instant, he attains hundreds of thousands of millions of samādhis (meditative states). He enlightens countless billions of trillions of Bodhisattvas, seeing the vows of these affiliated Bodhisattvas, each with their own unique excellence, the emotion he feels is beyond description. The kalpas (eons) he has practiced are countless billions of trillions, beyond any metaphor. At that time, the Bodhisattva Vajragarbha (a great Bodhisattva), wishing to widely explain the ultimate meaning of this principle, spoke the following verses: 'Because one is able to fully possess, the fifth stage of the path (the fifth stage in the Bodhisattva's path of practice); due to the Dharma, there is an auspicious response, without form and without arising. Not arising any thoughts, extremely pure, taking this as non-negligence; following the meaning of the holy wisdom, one then enters the sixth abode (the sixth stage in the Bodhisattva's path of practice). All dharmas are solitary, quiet without thoughts; naturally like an illusion, liberated from birth and death. To the point of attaining forbearance of gentleness (a state of mind in the Bodhisattva's practice), the Dharma naturally will not be confused; his wisdom becomes even more excellent, then he diligently practices the six abodes. Intelligent and understanding, dwelling in gentleness, frequently entering the power of clear wisdom; observing all the world, all are from habits and have karmic retribution. Due to ignorance and blindness, there is the distinction between self and others; wanting to liberate these beings, therefore he arises to practice diligently. From the perspective of choosing causes and conditions, both the beginning and the end are empty; the causes and conditions created and their karmic retribution, coming together lead to disputes and chaos. If there is any action, one will see the created phenomena; choosing those to be close to, is like bees gathering flowers. If one observes with wisdom, the beginning and the end are both light and dark; thoughts arise from sin and merit, receiving retribution because of ignorance. After thoughts arise, name and form (material and mental phenomena) become companions;'

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如是致有難，　　乃成五陰苦。 　因其我心所，　　墮入在三界； 　又是諸所趣，　　十二悉一心。 　從貪淫而生，　　心行亦如之； 　有盡亦如斯，　　復為心所誤。 　由無明癡故，　　造立十二苦； 　愚冥之因緣，　　數施諸想念。 　如是之所致，　　老病俱散身； 　又一切諸患，　　由當盡冥壞。 　從癡無明緣，　　因是無斷絕； 　思想若消滅，　　因緣則斷除。 　以起愚恩愛，　　而緣致塵勞； 　勤苦之惱患，　　想念有餘害。 　從諸入致癡，　　故有生死苦； 　更樂及痛癢，　　從苦復至苦。 　有復余受身，　　展轉復長苦； 　斷除諸苦惱，　　則乃無吾我。 　本無有痛癢，　　亦無諸想念； 　其神識所更，　　現在而往返。 　用當來受行，　　故成諸苦惱； 　又所消滅者，　　觀之所永盡。 　由愚癡因緣，　　自然成覺了； 　因其患厭故，　　滅除諸因緣。 　因其因緣故，　　於是斷諸緣； 　觀諸卑賤士，　　自然為永空。 　柔順及愚冥，　　承其行業意； 　逮之乃盡癡，　　蒙此皆斷緣。 　深妙之因緣，　　解之虛無相； 　察省十事分，　　了其不可別。 　有計諸所趣，　　罪福處未來； 　其財業三品，　　從本來展轉。 　剖判三

【現代漢語翻譯】 現代漢語譯本 如此導致了苦難，從而形成了五蘊（色、受、想、行、識）的痛苦。 因為執著于『我』的觀念，便會墮入欲界、色界、無色界這三界之中； 又因為各種趨向，十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）都源於一心。 從貪慾和淫慾而生，心的行為也與之相似； 有盡頭也像這樣，又被心所迷惑。 由於無明和愚癡的緣故，造就了十二種痛苦； 愚昧無知的因緣，不斷地施加各種妄想。 如此所導致的，衰老和疾病一同侵蝕身體； 又一切的病患，都將最終消亡。 從愚癡和無明為緣起，因此苦難沒有斷絕； 如果思想消滅了，因緣也就被斷除了。 因為生起愚昧的愛戀，而導致塵世的勞苦； 勤勞辛苦的煩惱，妄想還有剩餘的危害。 從各種感官的接觸導致愚癡，所以有生死的痛苦； 感受快樂和痛苦，從一種痛苦又到另一種痛苦。 還有其他的受身，輾轉反覆地增長痛苦； 斷除一切痛苦煩惱，才能達到無我。 本來就沒有痛苦和癢，也沒有各種妄想； 其神識所經歷的，現在和過去往返。 用將來的受行，所以形成了各種苦惱； 又所要消滅的，觀察它就會永遠消失。 由於愚癡的因緣，自然會覺悟明白； 因為厭患痛苦的緣故，滅除各種因緣。 因為這些因緣的緣故，於是斷除各種因緣； 觀察那些卑賤的人，自然會明白一切皆空。 柔順和愚昧無知，承受著他們行為的意念； 達到最終消除愚癡，蒙受此恩惠就能斷除因緣。 深奧微妙的因緣，理解它就是虛無的真相； 仔細觀察十個方面，明白它們是不可分割的。 有人計較各種趨向，罪惡和福報在未來； 他們的財富、行為和思想這三類，從本來就不斷地輪轉。 剖析這三類。

【English Translation】 English version Thus, difficulties arise, leading to the suffering of the five skandhas (form, feeling, perception, mental formations, and consciousness). Because of attachment to the concept of 'self,' one falls into the three realms (desire realm, form realm, and formless realm); And because of various tendencies, the twelve links of dependent origination (ignorance, volitional actions, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) all originate from one mind. They arise from greed and lust, and the actions of the mind are similar; Even their end is like this, and they are again misled by the mind. Due to ignorance and delusion, twelve kinds of suffering are created; The causes of ignorance and delusion constantly impose various delusions. As a result, old age and sickness together erode the body; And all illnesses will eventually perish. From ignorance and delusion as the cause, suffering is therefore endless; If thoughts are extinguished, the causes will also be eliminated. Because of arising from ignorant love, worldly toil is caused; The troubles of hard work and suffering, delusions still have remaining harm. From the contact of various senses comes delusion, therefore there is the suffering of birth and death; Experiencing pleasure and pain, from one suffering to another. There are other bodies to receive, repeatedly increasing suffering; Eliminating all suffering and afflictions, one can achieve no-self. Originally, there is no pain or itch, nor are there various delusions; What the consciousness experiences, goes back and forth between the present and the past. Using future actions to receive, therefore various afflictions are formed; And what is to be eliminated, observing it will be forever gone. Due to the cause of delusion, one will naturally awaken and understand; Because of the aversion to suffering, all causes are eliminated. Because of these causes, all causes are then eliminated; Observing those who are lowly, one will naturally understand that all is empty. Gentleness and ignorance, bear the intentions of their actions; Reaching the final elimination of delusion, receiving this grace can eliminate causes. The profound and subtle causes, understanding them is the truth of emptiness; Carefully observing the ten aspects, understanding that they are inseparable. Some calculate various tendencies, sins and blessings in the future; Their wealth, actions, and thoughts, these three categories, have been constantly revolving from the beginning. Analyzing these three categories.

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苦行，　　起滅之處所； 　無所有陰盡，　　柔順解因緣。 　因緣起如是，　　所入暢平等； 　譬如現幻化，　　愛慾業若斯。 　如夢之所睹，　　形影亦如是； 　冥騃愚癡類，　　自然猶野馬。 　其解如是行，　　彼智乃了空； 　諸緣為恍惚，　　奉此無堅相。 　以能瞭如此，　　亦無有志愿； 　唯欲愿愍傷，　　一切眾生類。 　其大志寬弘，　　如是行脫門； 　心轉加慈愍，　　思樂佛功德。 　勤修憂眾生，　　實思察其元； 　無諸情戚患，　　逮無量功勛。 　承空三昧具，　　識本百千劫； 　勇猛士如是，　　無相亦無愿。 　建立斯道業，　　柔順尊法忍； 　其慧應無為，　　脫門為善寶。 　如是性寬弘，　　供養于大聖； 　應寂然除憒，　　志順最勝命。 　逮成覺意定，　　益增加清凈； 　猶琉璃紫金，　　雕治益光榮。 　以照眾生意，　　猶月之弘光； 　四品風遊行，　　獨步無等倫。 　因越魔徑路，　　最勝光美妙； 　消滅眾塵勞，　　燋炙諸苦痛。 　天師大錠鐐，　　宣佈此慧住； 　善化立道意，　　變消心懷風。 　所可奉聖慧，　　演章句所講； 　勇士已超越，　　聲聞所不逮。 　發意須精進，　　已逮安住業； 　宿世已獲致，　

【現代漢語翻譯】 現代漢語譯本 苦行（指通過自我折磨來修行），是生起和滅亡的地方； 當『無所有』的陰（五陰之一，指空無所有的感覺）完全消失時，就會達到柔順和理解因緣（事物之間相互依存的關係）的狀態。 因緣的生起就是如此，所進入的境界是暢通和平等的； 就像所看到的幻化一樣，愛慾和業力也是如此虛幻。 如同夢中所見，形體和影子也是如此虛幻； 那些愚昧無知的人，就像野馬一樣自然而然地放縱自己。 如果理解了這樣的修行，他的智慧就能領悟到空性； 所有的因緣都是恍惚不定的，要奉行這種沒有堅實不變的相狀。 因為能夠理解這一點，也就沒有了執著的願望； 唯一的心願是憐憫和救度一切眾生。 他的大志寬廣弘大，通過這樣的修行可以達到解脫之門； 內心更加充滿慈悲憐憫，思念和喜樂佛陀的功德。 勤奮修行，憂慮眾生的苦難，真正地思考和觀察苦難的根源； 沒有各種情感的困擾和憂患，就能獲得無量的功勛。 具備了空三昧（一種禪定狀態），就能認識到過去百千劫的事情； 勇猛的修行者就是這樣，沒有執著的相，也沒有執著的願望。 建立這樣的道業，柔順地接受佛法的教誨； 他的智慧應該達到無為的境界，解脫之門是最好的珍寶。 像這樣心性寬廣弘大，供養偉大的聖者； 應該寂靜地消除煩惱，立志順從最殊勝的教誨。 達到覺悟的禪定，更加增加清凈； 就像琉璃和紫金一樣，經過雕琢會更加光彩奪目。 用智慧照亮眾生的心意，就像月亮的光輝一樣； 四種品德的風範，獨一無二，無人能比。 因為超越了魔的道路，所以是最殊勝的光明和美妙； 消滅了所有的塵勞，燒盡了所有的痛苦。 天師（指佛陀）像大錠鐐一樣，宣佈這種智慧的境界； 善於教化，樹立修道的意願，轉變和消除心中的煩惱。 所能奉行的聖賢智慧，闡述經文的章句； 勇猛的修行者已經超越了，聲聞（指聽聞佛法而修行的人）所不能達到的境界。 發心修行必須精進，已經達到了安住的境界； 宿世已經獲得了這樣的成就。

【English Translation】 English version Asceticism (referring to practice through self-mortification), is the place where arising and ceasing occur; When the 'no-thingness' aggregate (one of the five aggregates, referring to the feeling of emptiness) is completely exhausted, one attains a state of gentleness and understanding of dependent origination (the interconnectedness of all things). The arising of dependent origination is like this, the realm entered is unobstructed and equal; Just like the seen illusions, desires and karma are also so illusory. Like what is seen in a dream, forms and shadows are also like this; Those who are ignorant and foolish, naturally indulge themselves like wild horses. If one understands such practice, his wisdom can realize emptiness; All conditions are fleeting and uncertain, one should adhere to this non-substantial appearance. Because one can understand this, there are no attached desires; The only wish is to have compassion and save all sentient beings. His great aspiration is broad and vast, through such practice one can reach the gate of liberation; The heart becomes more filled with compassion and pity, thinking of and rejoicing in the merits of the Buddha. Diligently practice, worry about the suffering of sentient beings, truly think and observe the root of suffering; Without the disturbance and worries of various emotions, one can obtain immeasurable merits. Possessing the samadhi of emptiness (a state of meditation), one can recognize the events of past hundreds of thousands of kalpas; The courageous practitioner is like this, without attached forms, and without attached desires. Establish such a path of practice, gently accept the teachings of the Dharma; His wisdom should reach the state of non-action, the gate of liberation is the best treasure. Like this, with a broad and vast nature, make offerings to the great sage; One should quietly eliminate afflictions, aspire to follow the most supreme teachings. Attain the samadhi of enlightenment, further increase purity; Just like lapis lazuli and purple gold, after being carved, it will become more radiant. Use wisdom to illuminate the minds of sentient beings, just like the radiance of the moon; The demeanor of the four virtues, unique and unparalleled. Because one has transcended the path of demons, it is the most supreme light and wonderful; Eliminate all worldly defilements, burn away all suffering. The heavenly teacher (referring to the Buddha) like a great ingot, announces this realm of wisdom; Skilled in teaching, establish the intention to cultivate the path, transform and eliminate the afflictions in the heart. The wisdom of the sages that can be followed, expounding the verses of the scriptures; The courageous practitioner has already transcended, the realm that the Sravakas (those who practice by hearing the Dharma) cannot reach. The intention to practice must be diligent, one has already reached the state of abiding; Such achievements have already been obtained in past lives.

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億百千三昧。 　須臾見無數，　　十方諸現佛； 　其德照曜世，　　猶日秋時月。 　微妙深難了，　　勝聲聞不及； 　眾雄自由講，　　第六之道地。」

於時諸天，聞所說法，心中坦然，住虛空中，雨若干種，華香珍寶。稱揚咨嗟，柔軟妙音，口宣清凈具足可敬功勛之聲：「善哉上最思惟利義，累功積德，慧得自在，殊勝之行，為最巍巍。猶如蓮華，愍傷群生，其行超絕，不可稱量。」大神妙天，在虛空中，散雨殊妙眾雜華香，消除粗細塵勞憂冥，頒宣琦異上好音響：「逮最清凈第一之利。我等以聞所暢道地。」時諸伎樂，出悲音聲，諸天玉女，心懷踴躍，于彼諸天，承佛聖旨，令諸門戶皆自為開，除眾闇冥，心解如日，奉最尊法。於是彼世無數之眾，俗間賢人，皆超越世，顯示方俗第一微妙，遙見其身，寂然恬怕，而現其形無身之身，自歸於法，消滅調定，使無想念。有其音響，眼目大明，越無央數諸佛國土，供養諸佛，奉眾導師，自察其身，憶如最勝，棄諸瑕穢，慧得自在，開化眾生，無彼我想，奉精進行，應所行業。諸天玉女一切皆樂寂默之義，觀人中尊，眾會悅豫，啟白眾祐：「為供養佛，身自在已，愿說殊特正法言教，功勛如海，唯時宣之，顯第七住。」◎

漸備經卷第三 大正

【現代漢語翻譯】 現代漢語譯本 億百千種三昧（samadhi，禪定）。 須臾之間，見到無數，十方諸佛顯現； 他們的德行照耀世間，如同秋日的太陽和月亮。 微妙深奧難以理解，勝過聲聞（sravaka，佛陀的弟子）所能及； 眾雄（指佛陀）自在地宣講，第六道地（bhumi，菩薩修行的階段）。』

當時，諸天聽到所說的法，心中坦然，安住在虛空中，降下各種各樣的花、香和珍寶。 他們稱揚讚歎，發出柔和美妙的聲音，口中宣說清凈具足、可敬的功德之聲：『善哉！至高無上的思惟利義，累積功德，智慧自在，殊勝的修行，最為巍峨。 猶如蓮花，憐憫眾生，其行超絕，不可稱量。』 大神妙天，在虛空中，散佈各種殊妙的雜花香，消除粗細的塵勞憂愁，宣揚奇特美好的音響：『獲得最清凈第一的利益。 我們聽聞了所宣暢的道地。』 這時，各種樂器發出悲傷的聲音，諸天玉女，心中歡喜踴躍，那些諸天，承佛的聖旨，令所有門戶都自己打開，消除一切黑暗，心如太陽般明亮，奉行最尊貴的佛法。 於是，那個世界無數的眾生，世俗間的賢人，都超越了世俗，顯示了方俗第一的微妙，遙見佛身，寂靜安詳，而顯現其無身之身，自己歸向佛法，消滅煩惱，使無妄想。 他們的聲音響亮，眼目明亮，超越無數的佛國，供養諸佛，奉事眾導師，自己觀察自身，憶念如最殊勝者，捨棄一切瑕疵污穢，智慧自在，開化眾生，沒有我執，奉行精進，應所修之業。 諸天玉女都樂於寂靜的意義，觀看人中之尊，眾會歡喜，稟告眾祐：『爲了供養佛，身已自在，愿宣說殊特正法言教，功德如海，請及時宣說，顯明第七住（bhumi，菩薩修行的階段）。』

【English Translation】 English version A hundred million kinds of samadhi (meditative absorption). In an instant, countless Buddhas of the ten directions are seen to appear; Their virtues illuminate the world, like the sun and moon in autumn. Subtle and profound, difficult to understand, surpassing what sravakas (Buddha's disciples) can reach; The heroes (referring to Buddhas) freely expound, the sixth bhumi (stage of Bodhisattva practice).'

At that time, the devas (gods) heard the Dharma being taught, their hearts were at peace, they dwelt in the empty space, raining down various kinds of flowers, incense, and treasures. They praised and extolled, uttering soft and wonderful sounds, proclaiming with their mouths the pure, complete, and venerable sounds of merit: 'Excellent! The supreme contemplation of benefit and righteousness, accumulating merit, wisdom is free, the extraordinary practice, is most majestic. Like a lotus flower, compassionate to all beings, its practice is transcendent, immeasurable.' The great and wondrous devas, in the empty space, scattered various wonderful mixed flowers and incense, eliminating the coarse and fine dust of afflictions and worries, proclaiming extraordinary and excellent sounds: 'Attaining the purest and foremost benefit. We have heard the path of the Dharma that has been expounded.' At this time, various musical instruments emitted sorrowful sounds, the celestial maidens, their hearts filled with joy, those devas, receiving the Buddha's holy decree, caused all the gates to open by themselves, eliminating all darkness, their hearts as bright as the sun, practicing the most venerable Dharma. Then, countless beings in that world, the virtuous among the laity, all transcended the mundane, revealing the first subtlety of the local customs, seeing the Buddha's body from afar, serene and peaceful, manifesting his formless form, returning to the Dharma, eliminating afflictions, and making no false thoughts. Their voices were loud, their eyes were bright, they surpassed countless Buddha lands, making offerings to all Buddhas, serving all the guides, observing themselves, remembering the most excellent, abandoning all flaws and impurities, wisdom was free, enlightening all beings, without the concept of self, practicing diligently, according to their actions. The celestial maidens all delighted in the meaning of silence, beholding the honored one among humans, the assembly rejoiced, and reported to the blessed one: 'In order to make offerings to the Buddha, the body is already free, we wish to hear the special teachings of the Dharma, the merit is like the sea, please proclaim it in due time, revealing the seventh bhumi (stage of Bodhisattva practice).'

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藏第 10 冊 No. 0285 漸備一切智德經

漸備一切智德經卷第四

西晉月支三藏竺法護譯

◎玄妙住品第七

金剛藏曰：「惟佛子！菩薩大士，以能凈治第六道地，具足安住，入第七地行善權智，則有十事修玄妙道。何謂為十？謂行空事無相無愿，所遵真諦，成就忍力，愍傷慈哀，念于眾生，奉行佛法，樂供如來，篤信無違，心抱慧門，常順空義，積累功德，無窮之福。解三界虛，在於三世，勸化群黎，永以消穢。所由恬怕，除一切塵熾然之炎，欲消眾生一切貪淫瞋恚愚癡，曉諸所有，如幻如化，如夢影響，野馬水中之月，而無有二。罪福之事，終不腐朽，意念國土，猶如虛空，開導眾生，莊嚴國土，法身清凈。壞來至義，得入一切諸佛名號，具悉色身諸相種好而自莊嚴，行無所著，離於音響，信如來聲，本寂清凈，解群黎音，導利莊嚴，一時之間覺了三世，入于諸佛世尊之業。又能普入若干時劫，分別諸數，剖判眾生志性所行，是為十事。修殊特道，從六道地，至於十住，名曰玄妙。

「是菩薩大士，當勤修學善權方便智度無極，因便得入第七道地住第七地，勸化無數眾生之類，以用諸佛無限之法，教授無量眾生之惱，入不可計諸佛世界。嚴凈無數諸佛國土，入不

【現代漢語翻譯】 現代漢語譯本 金剛藏菩薩說：『佛子啊！菩薩大士，能夠清凈第六道地，具足安住，進入第七地，修行善巧方便的智慧，就會有十件事來修習玄妙之道。這十件事是什麼呢？就是修行空性（śūnyatā）的道理，無相（animitta），無愿（apraṇihita），所遵循的是真諦（satya），成就忍辱的力量，憐憫慈悲，關念眾生，奉行佛法，樂於供養如來（tathāgata），篤信不違背佛法，心中懷抱智慧之門，常常順應空性的道理，積累功德，獲得無窮的福報。理解三界（triloka）的虛幻，存在於過去、現在、未來三世（trikāla）之中，勸化眾生，永遠消除污穢。由此而達到恬靜安詳，消除一切塵世煩惱的熾熱火焰，想要消除眾生一切貪慾、嗔恚、愚癡，明白一切事物都如幻如化，如夢如影，如野馬（mṛgatṛṣṇā）和水中之月，實際上沒有實體。罪業和福報之事，最終不會腐朽，意念國土，猶如虛空，開導眾生，莊嚴國土，法身清凈。壞滅的道理，得以進入一切諸佛的名號，完全瞭解色身（rūpakāya）的各種相好而自我莊嚴，修行無所執著，遠離聲音和響動，相信如來的聲音，本來寂靜清凈，理解眾生的語言，引導利益，莊嚴自身，一時之間覺悟過去、現在、未來三世，進入諸佛世尊的境界。又能普遍進入若干時劫（kalpa），分別各種數量，剖析眾生的志向和行為，這就是十件事。修行殊勝之道，從第六道地，到達十住（daśabhūmi），稱為玄妙。』 『這位菩薩大士，應當勤奮修習善巧方便的智慧，達到彼岸（pāramitā），因此得以進入第七道地，安住于第七地，勸化無數的眾生，用諸佛無限的法門，教導無量眾生的煩惱，進入不可計數的諸佛世界。莊嚴清凈無數諸佛的國土，進入不

【English Translation】 English version Vajragarbha said: 『O son of the Buddha! When a Bodhisattva Mahasattva is able to purify the sixth stage of the path, fully abide, and enter the seventh stage, practicing the wisdom of skillful means, then there are ten things to cultivate the profound path. What are these ten things? They are: practicing emptiness (śūnyatā), non-characteristic (animitta), and non-desire (apraṇihita); following the true principle (satya); achieving the power of patience; having compassion and mercy; being mindful of sentient beings; practicing the Buddha's teachings; delighting in offering to the Tathagata; having firm faith without violating the Dharma; embracing the gate of wisdom in the heart; always conforming to the principle of emptiness; accumulating merit; and obtaining endless blessings. Understanding the illusion of the three realms (triloka), existing in the past, present, and future three times (trikāla), persuading and transforming sentient beings, and forever eliminating defilements. Thus, achieving tranquility and peace, eliminating the blazing flames of all worldly afflictions, desiring to eliminate all greed, hatred, and ignorance of sentient beings, understanding that all things are like illusions, like dreams and shadows, like mirages (mṛgatṛṣṇā) and the moon in the water, which have no real substance. The matters of sin and merit will not ultimately decay. The thought of the land is like empty space, guiding sentient beings, adorning the land, and the Dharma body is pure. The principle of destruction allows one to enter the names of all Buddhas, fully understand the various marks and excellences of the physical body (rūpakāya) and adorn oneself, practicing without attachment, being free from sounds and noises, believing in the voice of the Tathagata, which is originally tranquil and pure, understanding the languages of sentient beings, guiding and benefiting them, adorning oneself, and in an instant, awakening to the past, present, and future three times, entering the realm of the Buddhas, the World Honored Ones. Furthermore, one can universally enter various kalpas, distinguish various numbers, and analyze the aspirations and actions of sentient beings. These are the ten things. Cultivating the extraordinary path, from the sixth stage of the path to the ten abodes (daśabhūmi), is called profound.』 『This Bodhisattva Mahasattva should diligently cultivate the wisdom of skillful means, reaching the other shore (pāramitā), and thus be able to enter the seventh stage of the path, abide in the seventh stage, persuade and transform countless sentient beings, using the infinite Dharma of the Buddhas, teaching the afflictions of countless sentient beings, and entering countless Buddha worlds. Adorning and purifying countless Buddha lands, entering into not

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可議若干品藏經典之教，入不可計諸佛正覺聖慧道業，下入無量不可計劫，入不可計諸佛所行去來今世，勸不可計眾生之類，令入篤信殊特之行，入不可計諸佛色身現若干形，解不可計眾生根性，入不可計諸佛所宣音聲言教可悅一切，入不可計眾生所思若干心行，入不可計諸佛大聖導利慧堂，入不可計諸佛應時化利聲聞所歸篤信，樂不可計諸佛所宣好入導教，尊習開化不可計數緣覺之眾使得成就，入不可計諸佛至聖深要之慧所演道門，入不可計諸菩薩眾開士之行，班宣諸佛不可稱計大乘之業，所佈導慧斯等自謂是不可計，乃逮佛名諸平等覺玄妙之地，所行殊特，不可稱限，乃至若干無央數劫億百千垓，乃能積累如是佛法，自謂我等建立此道，不貪財業，無想不想，具足眾行，如斯諦觀，緣神通慧，常行精進，入于道行，善權智慧，善住聖道，所行無動，一時閑靜，奉行道教，未曾懈廢，自恣所欲。其行如是，巍巍之業，坐起經行，臥寐言談，默然無蓋，常立威儀，不忘一切，不離若斯念道之行。彼發意頃心一念間，備積菩薩十度無極，普累功勛。所以者何？菩薩大士，奉修如是所在發心，興無極哀以為元首，合聚佛法，勸如來慧，以是德本，施於眾生。習於佛道，是施度無極；燒滅眾塵，是戒度無極；若能愍慈無盡之

【現代漢語翻譯】 現代漢語譯本：可以討論若干品藏經典所教導的內容，這些內容能使人進入不可計量的諸佛正覺的聖慧道業。向下深入到無量不可計的劫數中，進入不可計量的諸佛所行、過去、現在、未來。勸導不可計量的眾生，使他們進入篤信殊勝的修行。進入不可計量的諸佛色身所顯現的各種形態，瞭解不可計量的眾生的根性。進入不可計量的諸佛所宣說的音聲言教，這些言教能使一切眾生喜悅。進入不可計量的眾生所思的各種心行。進入不可計量的諸佛大聖所引導的智慧殿堂。進入不可計量的諸佛應時教化、利益聲聞所歸依的篤信。樂於接受不可計量的諸佛所宣說的容易理解的引導教誨。尊重並學習開化不可計數的緣覺（Pratyekabuddha，獨自覺悟者）之眾，使他們得以成就。進入不可計量的諸佛至聖深奧的智慧所演說的道門。進入不可計量的諸菩薩眾開士的修行，普遍宣揚諸佛不可稱量的廣大乘業。所佈施的引導智慧，這些都自認為是不可計量的。乃至達到佛的名號，諸平等覺的玄妙之地，所修行的殊勝之處，不可稱量。乃至經過若干無央數劫億百千垓，才能積累如此的佛法。自認為我們建立了此道，不貪求財物，無想無不想，具足各種修行。像這樣諦觀，憑藉神通智慧，常行精進，進入道行，善用權巧智慧，安住于聖道，所行無所動搖。一時閑靜，奉行道教，未曾懈怠廢棄，隨心所欲。他們的修行是這樣的，巍巍的功業，坐起經行，臥寐言談，默然無蓋，常立威儀，不忘一切，不離這樣的念道修行。他們發心的一念之間，就具備了菩薩十度（Paramita，波羅蜜）無極，普遍積累功勛。這是為什麼呢？菩薩大士，奉修像這樣所在發心，興起無極的哀憫作為首要，匯聚佛法，勸導如來智慧，以這樣的德本，施予眾生。學習佛道，這是佈施度無極；燒滅塵垢，這是戒度無極；如果能夠慈憫無盡的 現代漢語譯本：眾生，這是忍辱度無極；精進不懈，這是精進度無極；一心不亂，這是禪定度無極；智慧明達，這是智慧度無極；方便善巧，這是方便度無極；願力廣大，這是愿度無極；能力無礙，這是力度無極；覺悟真理，這是智度無極。菩薩大士，以這樣的十度無極，成就一切佛法，普度一切眾生。所以說，菩薩的修行，是不可思議的，是無量無邊的。他們所發的心，是廣大無邊的，他們所行的道，是深遠無盡的。他們所成就的功德，是不可稱量的。他們所利益的眾生，是無量無邊的。所以，我們應當學習菩薩的修行，發菩提心，行菩薩道，最終成就佛果。

【English Translation】 English version: It is possible to discuss the teachings of several collections of scriptures, which lead to the immeasurable sacred wisdom and path of enlightenment of all Buddhas. Descending into immeasurable and countless kalpas (aeons), entering the past, present, and future practices of immeasurable Buddhas. Persuading immeasurable beings to enter into the practice of profound faith. Entering the various forms manifested by the immeasurable Buddhas' physical bodies, understanding the nature of immeasurable beings. Entering the immeasurable Buddhas' teachings of sound and speech, which delight all beings. Entering the various thoughts and mental activities of immeasurable beings. Entering the immeasurable wisdom halls guided by the great sages, the Buddhas. Entering the immeasurable Buddhas' timely teachings and the profound faith of the Shravakas (hearers) who seek refuge. Joyfully accepting the easily understood guiding teachings proclaimed by immeasurable Buddhas. Respecting and learning from the countless Pratyekabuddhas (solitary realizers), enabling them to achieve enlightenment. Entering the profound and essential wisdom of the immeasurable Buddhas, the path they expound. Entering the practices of the immeasurable Bodhisattvas, universally proclaiming the immeasurable Mahayana (Great Vehicle) practices of the Buddhas. The wisdom they bestow, all these are considered immeasurable. Even reaching the name of the Buddha, the profound realm of equal enlightenment, the extraordinary practices are immeasurable. Even after countless kalpas, one can accumulate such Dharma (teachings). They consider that they have established this path, without greed for wealth, neither with nor without thought, fully equipped with all practices. Observing in this way, relying on supernatural wisdom, constantly practicing diligently, entering the path, skillfully using wisdom, abiding in the sacred path, their actions are unwavering. At times of tranquility, they uphold the teachings, never slacking or abandoning them, acting as they wish. Their practice is like this, a majestic undertaking, whether sitting, standing, walking, lying down, speaking, or silent, they are always mindful, maintaining proper conduct, never forgetting anything, never deviating from the practice of mindfulness. In the moment of their initial intention, they possess the ten Paramitas (perfections) of the Bodhisattva, universally accumulating merit. Why is this so? Bodhisattvas, practicing in this way, initiate their intention, arising with boundless compassion as their foremost principle, gathering the Dharma, encouraging the wisdom of the Tathagata (Buddha), using this virtuous foundation to bestow upon all beings. Learning the path of the Buddha, this is the perfection of giving; burning away defilements, this is the perfection of morality; if one can have endless compassion for English version: beings, this is the perfection of patience; unceasing diligence, this is the perfection of effort; unwavering concentration, this is the perfection of meditation; clear understanding, this is the perfection of wisdom; skillful means, this is the perfection of skillful means; vast aspirations, this is the perfection of vows; unimpeded ability, this is the perfection of power; realizing the truth, this is the perfection of knowledge. Bodhisattvas, with these ten perfections, accomplish all the Buddha's teachings, universally liberating all beings. Therefore, it is said that the practice of Bodhisattvas is inconceivable, immeasurable, and boundless. Their intentions are vast and boundless, their path is profound and endless. The merits they achieve are immeasurable. The beings they benefit are countless. Therefore, we should learn the practice of Bodhisattvas, generate the Bodhicitta (mind of enlightenment), walk the Bodhisattva path, and ultimately achieve Buddhahood.

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慧，知眾生無，是忍度無極；若能勤行眾德之本，習念救濟一切眾生，行是方便，是為進度無極；其不捨道向一切智，是禪度無極；若了本凈自然之行，無所生門，逮得法忍，是智度無極；若能導利，無量聖慧，益於十方，是權方便所度無極；若能修行極上妙智，宣于道業，是為誓願而度無極；降除一切諸外異學，伏魔兵眾，是為勢力而度無極；審如至誠，越一切法，發悲義行，是為慧度無極。以是具足斯十度無極，輒能宣備四恩之業，具悉三十七道品之法，至三脫門，常平等心，一念之頃，漸備普備，成立如是。」

有一菩薩，名曰解脫月致究暢，時問金剛藏大士：「菩薩之行，以何等業，一切具足第七道地？欲悉能備成菩薩道，必當學進至十住乎？」

答曰：「佛子！一切菩薩，菩薩行道，皆當具足十住道地，因是濟脫，何況於斯七住菩薩。所以者何？又是佛子菩薩道地行以具足，入神通慧，普能具足一切道品，亦覆成就一切十住。具足十住勉力解脫，從一發意，備斯七住。所以者何？是為佛子菩薩道住具足諸行備慧神通。又有佛子從初發意，始第一住，一切誓願，漸以親近具足道品，心好第二，次至第三弘要之業，逮法光曜第四道地順從之業，第五光明隨俗之行，入于第六深妙之法，勸立一切諸佛

【現代漢語翻譯】 現代漢語譯本：智慧，認識到眾生本性為空，這是忍辱波羅蜜（Kshanti Paramita，忍耐的完美）；如果能夠勤奮地修行各種功德的根本，學習憶念救濟一切眾生，實行這種方便法門，這就是精進波羅蜜（Virya Paramita，精進的完美）；不捨棄菩提道而趨向一切智，這是禪定波羅蜜（Dhyana Paramita，禪定的完美）；如果了悟本性清凈自然的修行，沒有生起之門，獲得法忍，這就是智慧波羅蜜（Prajna Paramita，智慧的完美）；如果能夠引導利益無量的聖賢智慧，利益十方世界，這是權巧方便所成就的波羅蜜（Upaya Paramita，方便的完美）；如果能夠修行最上等的微妙智慧，宣揚佛道事業，這是爲了誓願而成就的波羅蜜（Pranidhana Paramita，誓願的完美）；降伏一切外道異學，制服魔軍，這是爲了勢力而成就的波羅蜜（Bala Paramita，力量的完美）；審慎如實，超越一切法，發起慈悲的行動，這是爲了智慧而成就的波羅蜜（Jnana Paramita，知識的完美）。通過這樣具足這十種波羅蜜，就能宣揚完備四恩的功業，具足三十七道品之法，到達三解脫門，常保平等心，在一念之間，逐漸完備，普遍完備，成就如此境界。 有一位菩薩，名叫解脫月致究暢（Vimukticandra），當時問金剛藏大士（Vajragarbha）說：『菩薩的修行，以什麼樣的功業，才能完全具足第七道地？想要完全成就菩薩道，一定要學習精進到十住嗎？』 回答說：『佛子！一切菩薩，在菩薩道上修行，都應當具足十住道地，因此才能得到解脫，更何況是七住菩薩。為什麼呢？因為佛子，菩薩道地修行要具足，進入神通智慧，普遍能夠具足一切道品，也成就一切十住。具足十住，勉力解脫，從最初發心，就具備這七住。為什麼呢？這是因為佛子，菩薩道住具足各種修行，具備智慧神通。還有佛子從最初發心，開始第一住，一切誓願，逐漸親近具足道品，心好第二住，接著到第三住弘揚重要的事業，獲得法光照耀的第四道地順從的修行，第五住光明隨順世俗的修行，進入第六住深妙的法門，勸導建立一切諸佛。』

【English Translation】 English version: Wisdom, knowing that beings are without inherent existence, this is the Paramita of Patience (Kshanti Paramita); if one can diligently practice the root of all virtues, learn to remember and save all beings, and practice this expedient method, this is the Paramita of Effort (Virya Paramita); not abandoning the path to enlightenment and striving towards all-knowing wisdom, this is the Paramita of Meditation (Dhyana Paramita); if one understands the practice of inherent purity and naturalness, without a gate of arising, and attains the forbearance of Dharma, this is the Paramita of Wisdom (Prajna Paramita); if one can guide and benefit immeasurable holy wisdom, benefiting the ten directions, this is the Paramita achieved through skillful means (Upaya Paramita); if one can practice the supreme and subtle wisdom, proclaiming the work of the path, this is the Paramita achieved through vows (Pranidhana Paramita); subduing all heretical teachings, and vanquishing the armies of Mara, this is the Paramita achieved through power (Bala Paramita); being sincere and truthful, transcending all dharmas, and initiating compassionate actions, this is the Paramita achieved through knowledge (Jnana Paramita). By thus completing these ten Paramitas, one can proclaim the complete work of the four kindnesses, possess the thirty-seven factors of enlightenment, reach the three gates of liberation, maintain a constant state of equanimity, and in a single moment, gradually and universally complete and achieve such a state. There was a Bodhisattva named Vimukticandra (解脫月致究暢), who at that time asked the great Bodhisattva Vajragarbha (金剛藏大士): 'With what kind of actions does a Bodhisattva completely fulfill the seventh stage of the path? If one wishes to fully accomplish the Bodhisattva path, must one learn and advance to the ten abodes?' The answer was: 'Child of the Buddha! All Bodhisattvas, practicing the Bodhisattva path, should complete the ten abodes of the path, and through this, they can attain liberation, let alone the Bodhisattvas of the seventh abode. Why is this so? Because, child of the Buddha, the practice of the Bodhisattva path must be complete, entering into the wisdom of supernatural powers, universally able to complete all the factors of enlightenment, and also accomplish all ten abodes. Completing the ten abodes, striving for liberation, from the initial aspiration, one possesses these seven abodes. Why is this so? This is because, child of the Buddha, the Bodhisattva's abode is complete with all practices, possessing wisdom and supernatural powers. Furthermore, child of the Buddha, from the initial aspiration, beginning with the first abode, all vows, gradually approaching and completing the factors of enlightenment, the mind is good in the second abode, then reaching the third abode, promoting important undertakings, attaining the fourth stage of the path where the light of Dharma shines, following the practice, the fifth abode, the practice of light following worldly customs, entering the sixth abode, the profound and subtle Dharma, encouraging the establishment of all Buddhas.'

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之法。所以者何？若有菩薩成就七住，入神通慧，輒在八住，具足究暢無家業地，猶如佛子有二世界，一者瑕疵，二者清凈，本際平坦，一等清凈，所度一等，其兩界間，不可越度，以大神通，至力願力，乃可越矣。如是佛子！菩薩當以至勤清凈開士之行，乃能究暢，不以輕懈，唯以弘誓善權智慧神通之力，乃能普備。」

又問：「云何在第七住，寧復親慕塵勞行乎？諸菩薩業，當以何察？」

答曰：「佛子！從始發意，住菩薩地，乃至十住，咸悉消除一切塵勞禍福之業，勸助道元，當作是觀。猶如佛子別知同道，義無所越度，故名曰七。猶如佛子轉輪聖王，乘大寶象，游四天下，曉了是非，與諸貧窮苦惱之患，塵勞雜居，解眾雜垢，不為瑕穢所見污染，亦無所犯，成人威德，舍人間性，生於梵天，升梵天宮，睹見千界，住在梵天，顯現光耀，不入人間。如是佛子！從初發意，在菩薩住，乘度無極，皆知一切眾生之行，不為塵穢之所污染，升奉道堂，亦無所犯，乃名曰七。假使能棄一切諸行，因從第七，至第八住，亦承清凈菩薩之乘，悉了一切眾生之行，不著塵勞，瑕穢不染，永無所犯，輒得超度，入玄妙法。是故佛子！菩薩若逮此第七住，若在淫種，越一切欲，住在彼欲，行清凈法，不當謂之有塵無塵

【現代漢語翻譯】 現代漢語譯本：這種方法是怎樣的呢？如果菩薩成就了七住（菩薩修行階位中的第七個階段），進入神通智慧，就會到達八住（菩薩修行階位中的第八個階段），完全通達無家業地（指菩薩不執著於世俗的境界），就像佛子擁有兩個世界，一個是瑕疵的，一個是清凈的，它們的本源是平坦的，同樣清凈，所度化的眾生也相同，這兩個世界之間，是無法跨越的，只有憑藉大神通、至高的力量和願力，才能跨越。像這樣的佛子！菩薩應當以至誠勤勉的清凈開士之行，才能完全通達，不能輕慢懈怠，只有憑藉弘大的誓願、善巧的方便、智慧和神通的力量，才能普遍具備這些能力。 又問：『如何在第七住，難道還會親近塵世的勞苦行為嗎？菩薩的修行，應當如何觀察？』 回答說：『佛子！從最初發心，安住于菩薩的地位，乃至十住（菩薩修行階位中的第十個階段），都應當消除一切塵世的勞苦和禍福之業，勸勉幫助道業的增長，應當這樣觀察。就像佛子能夠分辨同道，意義上沒有超越，所以稱為七住。就像佛子轉輪聖王，乘坐大寶象，遊歷四天下，明瞭是非，與那些貧窮困苦的人們，在塵世的勞苦中雜居，解除各種污垢，不被瑕疵所污染，也沒有任何過犯，成就了威德，捨棄了人間的習性，生於梵天，升入梵天宮，看到千個世界，住在梵天，顯現光耀，不進入人間。像這樣的佛子！從最初發心，安住于菩薩的地位，乘坐度脫無極的法門，都知道一切眾生的行為，不被塵世的污穢所污染，升入奉道的殿堂，也沒有任何過犯，才稱為七住。假使能夠捨棄一切諸行，從第七住到第八住，也承載著清凈菩薩的乘法，完全瞭解一切眾生的行為，不執著于塵世的勞苦，瑕疵不染，永遠沒有過犯，就能超越，進入玄妙的佛法。所以，佛子！菩薩如果達到了這第七住，即使在淫慾的境地，也能超越一切慾望，安住在慾望之中，行清凈的法，不應當認為他有塵垢或沒有塵垢。』

【English Translation】 English version: What is the method for this? If a Bodhisattva achieves the seventh stage (of Bodhisattva practice), enters into the wisdom of supernatural powers, they will then reach the eighth stage, fully comprehending the state of 'no-home' (referring to a Bodhisattva's detachment from worldly realms), just like a Buddha's child who has two worlds, one flawed and one pure. Their origins are level, equally pure, and the beings they liberate are the same. Between these two worlds, it is impossible to cross over, except through great supernatural powers, supreme strength, and vows. Such a Buddha's child! A Bodhisattva should, with utmost diligence and pure conduct, be able to fully comprehend, not through negligence or laziness, but only through the power of great vows, skillful means, wisdom, and supernatural abilities, can they be universally equipped. Furthermore, it is asked: 'How is it that in the seventh stage, one would still be drawn to the toils of the mundane world? How should the practices of Bodhisattvas be observed?' The answer is: 'Buddha's child! From the initial aspiration, residing in the Bodhisattva's position, up to the tenth stage, one should eliminate all the toils and karmic consequences of the mundane world, encouraging and assisting the growth of the path. One should observe in this way. Just as a Buddha's child can distinguish those on the same path, and there is no transgression in meaning, hence it is called the seventh stage. Like a Buddha's child, a Chakravartin King, riding a great jeweled elephant, travels through the four continents, understanding right and wrong, living among the poor and suffering, amidst the toils of the mundane world, resolving various impurities, not being defiled by flaws, nor committing any transgressions, achieving virtue, abandoning human nature, being born in the Brahma heaven, ascending to the Brahma palace, seeing a thousand worlds, residing in the Brahma heaven, manifesting radiance, and not entering the human realm. Such a Buddha's child! From the initial aspiration, residing in the Bodhisattva's position, riding the vehicle of limitless liberation, they know the actions of all beings, not being defiled by the impurities of the mundane world, ascending to the hall of devotion, without any transgressions, hence it is called the seventh stage. If one can abandon all practices, from the seventh to the eighth stage, they also carry the pure Bodhisattva's vehicle, fully understanding the actions of all beings, not clinging to the toils of the mundane world, not being defiled by flaws, never committing any transgressions, and thus they can transcend and enter the profound Dharma. Therefore, Buddha's child! If a Bodhisattva reaches this seventh stage, even in the realm of lust, they can transcend all desires, reside within desire, practice pure Dharma, and should not be considered as having or not having defilements.'

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，雖習在欲，則無塵勞，愿如來慧，未具所愿，不當謂之離塵勞也。住此地已，志性清凈，身行清白，究竟鮮潔，口所言辭，心所念行，本末清凈，其心一切所可念事，皆度眾生，咨嗟誹謗如來至真，有形無形，諸平等覺，所可言教，皆悉順從，未曾違之。無復慕樂世俗所有工匠異術，猶如第五住菩薩道，不好世間，普為師友，多所悅可，一切所好，至未曾有，樂至真法，住於三千大千世界如來、至真、等正覺及第八住菩薩道行，無等侶，志性所行，常懷仁和，其意所乘，以恒進定，及與神通三脫之門，皆修專精，奉行道門，無所希望，尚未成就第八菩薩道地。住斯地已，一切發意，遵承權慧咸以具足，遂修道品，以得菩薩普具足業七住道地，逮成開士善擇三昧正受，次名善念義定，意勝定，分別義定，審宣法定，善住本定，慧通門定，修法誡定，若干義藏定，生死無為定門。菩薩逮此三昧正受，如是備悉百萬定意，道地清凈，因其正受，以斯定意，逮凈權慧，又入大哀無窮之力，過聲聞地，越緣覺地，近行慧門，以住此定，持順無量身行之業，進誦瑞應，口言心念，亦不可限。見諦清凈，光明巍巍，無所從生法忍。」

又問：「其初發意，得第一住，其身口意，不普越度聲聞緣覺乎？」

答曰：「以故

【現代漢語翻譯】 現代漢語譯本：即使身處慾望之中，也不會被塵世的煩惱所困擾。如果希望如來的智慧，但尚未完全具備所愿，就不能說已經脫離了塵世的煩惱。安住於此地之後，心性清凈，身行清白，最終達到純潔無瑕。口中所說的話，心中所想所行，從始至終都清凈。心中所能想到的一切事情，都是爲了度化眾生。對於如來至真的讚歎或誹謗，對於有形或無形的諸位平等覺者，他們所說的教誨，都全部順從，從未違背。不再羨慕世俗的工匠技藝，就像第五住的菩薩道一樣，不貪戀世間，普遍作為師友，多讓人喜悅。一切所喜好的，都達到了前所未有的境界，樂於至真之法。安住於三千大千世界的如來、至真、等正覺以及第八住的菩薩道行，沒有同伴，心性所行，常常懷有仁愛和睦。心中所秉持的，是以恒常精進的禪定，以及神通三解脫之門，都修習專精，奉行道門，沒有所求，但尚未成就第八菩薩道地。安住於此地之後，一切發心，都遵循權巧智慧，全部具備。於是修習道品，以獲得菩薩普具足業的七住道地，達到開士善於選擇三昧正受的境界，依次名為善念義定、意勝定、分別義定、審宣法定、善住本定、慧通門定、修法誡定、若干義藏定、生死無為定門。菩薩獲得這些三昧正受，如此完備地掌握百萬種禪定意念，道地清凈。因為這些正受，以這些禪定意念，獲得清凈的權巧智慧，又進入大悲無窮的力量，超越聲聞地，越過緣覺地，接近修行智慧之門。安住於此禪定，持有順應無量身行之業，誦讀瑞應，口中所說，心中所想，也都是不可限量的。見到真諦清凈，光明巍巍，從無所生法忍。 又問：『最初發心，得到第一住，他的身口意，不是普遍超越了聲聞和緣覺嗎？』 回答說：『因為這樣』

【English Translation】 English version: Though practicing amidst desires, they are free from the defilements of the world. If one aspires to the wisdom of the Tathagata (如來, meaning 'Thus Come One'), but has not yet fully attained what is desired, it cannot be said that they have departed from worldly defilements. Having dwelt in this stage, their nature is pure, their conduct is immaculate, and they ultimately reach a state of pristine purity. Their words, thoughts, and actions, from beginning to end, are pure. All that they can conceive in their minds is for the sake of liberating sentient beings. Whether they praise or slander the Tathagata, the ultimate truth, or the various Samyak-sambuddhas (等正覺, meaning 'Perfectly Enlightened Ones'), whether they are with form or without form, they follow all their teachings without ever deviating. They no longer admire the worldly skills of artisans, just as the Bodhisattva (菩薩, meaning 'Enlightenment Being') of the fifth stage does not crave the world, but universally acts as a teacher and friend, pleasing many. All that they cherish reaches an unprecedented level, delighting in the ultimate truth. They dwell in the Tathagatas, the ultimate truth, the Samyak-sambuddhas of the three thousand great thousand worlds, and the Bodhisattva path of the eighth stage, having no equal. Their nature is always filled with benevolence and harmony. What they uphold is constant progress in meditation, as well as the three gates of liberation through supernatural powers. They cultivate these with focused dedication, practicing the path without any expectations, but have not yet attained the eighth Bodhisattva stage. Having dwelt in this stage, all their aspirations follow skillful wisdom, fully equipped. They then cultivate the path to attain the seven stages of the Bodhisattva's fully accomplished deeds, reaching the state of a Bodhisattva who is skilled in selecting the correct Samadhi (三昧, meaning 'meditative absorption'). These are successively named: Samadhi of Good Thought, Samadhi of Superior Intention, Samadhi of Discernment, Samadhi of Judicious Proclamation, Samadhi of Good Abiding, Samadhi of Wisdom Penetration, Samadhi of Cultivating the Precepts, Samadhi of Various Treasures of Meaning, and the Gate of Samadhi of No-Birth and No-Death. When a Bodhisattva attains these Samadhi, they fully master millions of meditative thoughts, and their path is pure. Through these correct absorptions, with these meditative thoughts, they attain pure skillful wisdom, and enter the boundless power of great compassion, surpassing the stage of the Sravakas (聲聞, meaning 'Hearers') and the Pratyekabuddhas (緣覺, meaning 'Solitary Buddhas'), approaching the gate of wisdom. Dwelling in this Samadhi, they uphold the immeasurable deeds of conduct, reciting auspicious responses, and their words and thoughts are also limitless. They see the purity of truth, their light is majestic, and they attain the Dharma-kshanti (法忍, meaning 'acceptance of the truth') that arises from nowhere. Furthermore, it is asked: 'When one first aspires to enlightenment and attains the first stage, are their body, speech, and mind not universally surpassing those of the Sravakas and Pratyekabuddhas?' The answer is: 'Because of this.'

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勤修弘廣之心，行至七住，乃能逮成自在己行，而無等侶，猶如有人，生於王家，乃為王子，有殊異德，為諸群臣所見奉敬，不以自己而放恣行。假使長大，承己身力，超諸臣下所論國位。菩薩如是，這初發意，過諸聲聞緣覺之地，心性柔和，寬弘無極，是為菩薩七住之地。己慧自在，入七住菩薩，甚為深也，亦寂然也，至無行也，身口心也，逮得道業，不復重進更求義也，何所望舍，不望不捨，乃為大道也。」

又問：「佛子！何謂菩薩所住道地也？乃至菩薩寂滅成就正真之行？」

答曰：「已逮六住，能行斯法，乃致菩薩七住道地，一時發心，心數數念，輒致寂滅成就正行，不當謂之證於滅盡，以是之故，身口心行，不可思議，從其所作，此之謂也。若有菩薩，游于本際，而不取證，猶如佛子。時彼丈夫乘大舟船，入于大海，將船之師，工有方便，知水之宜，既行大海，不遭水難。如是佛子！菩薩立行，逮第七住，乘度無極道法之船，遊行本際，而不取證，以逮如是聖慧勢力，承三昧力，成就諸行，解覺道意，以大善權智慧之力，現生死門，游輒滅度，心性自然，已現其身，與眷屬俱，往來圍繞，在憒鬧中，而常專精，逮致寂定。本願之故，生在三界，不為世俗之所污染，出入進退，寂寞惔怕，善權

【現代漢語翻譯】 現代漢語譯本：勤勉地修習弘大廣闊的慈悲之心，修行達到七住菩薩的果位，才能成就自在的修行，達到沒有同等伴侶的境界。這就像有人出生在王室，成為王子，擁有特殊的德行，被眾大臣所尊敬和奉承，卻不因為自己的身份而放縱行為。如果他長大成人，憑藉自身的力量，超越所有大臣所能論及的國君之位。菩薩也是如此，從最初發心，就超越了聲聞和緣覺的境界，心性柔和，寬廣無邊，這就是菩薩七住的境界。菩薩的智慧自在，進入七住菩薩的境界，非常深奧，也極其寂靜，達到無為的境界，身、口、意都已證得道業，不再需要重複進修和尋求真理。他們不執著于任何事物，既不期望得到，也不期望捨棄，這才是真正的大道。 又問：『佛子！什麼是菩薩所住的道地呢？乃至菩薩如何寂滅成就真正的修行？』 答曰：『已經達到六住的菩薩，能夠修行這些法門，才能達到菩薩七住的道地。一旦發心，心念不斷，就能達到寂滅，成就真正的修行。但這不應被認為是證得了滅盡，因此，身、口、意的行為都是不可思議的，都是從他們的修行中產生的。如果有菩薩，遊歷于本際（指真如實性），卻不執著于證悟，就像佛子一樣。那時，這位丈夫乘坐大船，進入大海，掌舵的船師，技藝高超，懂得水性，即使航行在大海中，也不會遭遇水難。佛子也是如此！菩薩立下修行，達到第七住，乘坐度脫無極道法的船，到達本際，卻不執著于證悟，因為他們已經獲得了這樣的聖慧力量，憑藉三昧的力量，成就各種修行，理解覺悟的真諦，以大善巧智慧的力量，顯現在生死輪迴中，遊歷其中，卻能滅度一切苦難，心性自然，已經顯現其身，與眷屬一起，往來圍繞，即使在喧鬧的環境中，也能保持專注和精進，達到寂靜的禪定。因為本願的緣故，他們出生在三界，卻不被世俗所污染，出入進退，都寂靜淡泊，善巧方便。』

【English Translation】 English version: Diligently cultivating a vast and expansive heart of compassion, and practicing until reaching the seventh stage of a Bodhisattva, one can attain self-mastery in practice, reaching a state where there is no equal companion. It is like someone born into a royal family, becoming a prince, possessing extraordinary virtues, and being respected and revered by all the ministers, yet not indulging in reckless behavior because of their status. If they grow up and, through their own strength, surpass the position of king that all ministers can discuss. A Bodhisattva is the same; from the initial aspiration, they surpass the realms of Sravakas and Pratyekabuddhas, their minds are gentle, and their breadth is boundless. This is the seventh stage of a Bodhisattva. The Bodhisattva's wisdom is free, entering the seventh stage is very profound and extremely tranquil, reaching the state of non-action. Body, speech, and mind have all attained the path, and there is no need to repeat practice or seek truth. They are not attached to anything, neither expecting to gain nor expecting to give up; this is the true Great Path. Then it was asked: 'Buddha's child! What is the path where a Bodhisattva dwells? And how does a Bodhisattva achieve true practice through extinction?' The answer was: 'Having reached the sixth stage, a Bodhisattva can practice these teachings, and then attain the seventh stage of a Bodhisattva. Once the aspiration arises, with continuous mindfulness, one can achieve extinction and true practice. However, this should not be considered as attaining complete annihilation. Therefore, the actions of body, speech, and mind are inconceivable, all arising from their practice. If there is a Bodhisattva who travels in the original realm (referring to the true nature of reality) without being attached to enlightenment, they are like a Buddha's child. At that time, this man boards a large ship and enters the sea. The captain of the ship is highly skilled and knows the nature of the water. Even when sailing in the sea, they will not encounter any water disasters. It is the same for a Buddha's child! A Bodhisattva establishes practice, reaches the seventh stage, and boards the ship of the boundless path of Dharma, reaching the original realm without being attached to enlightenment. Because they have attained such sacred wisdom and the power of Samadhi, they accomplish all practices, understand the essence of enlightenment, and with the power of great skillful wisdom, they appear in the cycle of birth and death, traveling within it, yet able to extinguish all suffering. Their minds are natural, and they have already manifested their bodies, together with their families, coming and going, even in noisy environments, they can maintain focus and diligence, reaching tranquil meditation. Because of their original vows, they are born in the three realms, yet they are not polluted by the mundane world. Their comings and goings are tranquil and serene, with skillful means.'

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光明，靡所不耀。無所燋然，逮致佛慧，退舍聲聞緣覺之地，獲佛藏界。現在魔界，已過四魔，游在其部，行度魔事，現在異學，一切諸邪，九十六種，六十二見，開化外異，令舍邪學，不違佛道。現在一切世間俗業，以等導利，度世之法，示在一切天、龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒、人與非人，釋梵四天王，隨其習俗，莊嚴居服，清凈好妙，其心不捨法樂之娛，斯慧如是，具足究暢菩薩道地，住于深遠，難逮巍巍玄迥之法，如是供養，無量不可計數百千億垓諸佛大聖，貢上衣食床臥之具，病瘦醫藥，所用為安，歸命稽首斯等如來，奉受諸佛之道化，過眾聲聞緣覺法，獨步無侶所問以時。

「又彼菩薩，用攝眾生，法忍清凈，遂轉顯耀，其善德本，無央數億百千垓劫，乃復益茂，清凈赫盛，猶如佛子。而有琦珍，于眾寶中，光獨明照，巍巍無侶。如是佛子！菩薩住斯妙法難逮開士道業，以是德本，逮成善權智度無極，遂更名顯成無上道。聲聞緣覺，所不能逮，猶如佛子日之弘光，月之臺宮，光明所照，普遍天下，皆使豐熟，亦能幹燥污泥之地，日月之光，亦無蔽礙，莫不能通利。如是佛子，菩薩住斯玄妙難逮開士道業，其功德本無能逮者，德轉巍巍，皆化一切聲聞緣覺，令懷羞恥，除眾

【現代漢語翻譯】 現代漢語譯本 光明普照，無處不耀。沒有絲毫的焦灼，達到佛的智慧，退舍聲聞（聽聞佛法而悟道者）和緣覺（不依佛法，觀因緣而悟道者）的境界，獲得佛的寶藏。身處魔界，已超越四種魔障，遊走在魔的領域，行度化魔的事業。身處異端學說之中，一切邪見，九十六種外道，六十二種邪見，開化外道異端，使他們捨棄邪學，不違背佛道。身處一切世俗行業，以平等引導利益，度化世間的方法，展示給一切天、龍、鬼神、揵沓和（香神）、阿須倫（非天）、迦留羅（金翅鳥）、真陀羅（樂神）、摩睺勒（大蟒神）、人和非人，釋（帝釋天）梵（大梵天）四天王，隨順他們的習俗，以清凈美好的服飾莊嚴自身，內心不捨棄佛法的快樂，這樣的智慧，具足通達菩薩的道業，安住于深遠，難以企及的巍峨玄妙之法。如此供養，無量不可計數百千億垓諸佛大聖，奉上衣食床臥之具，病痛醫藥，所用皆安，歸命頂禮這些如來，奉受諸佛的教導，超越聲聞緣覺的境界，獨步無侶，所問皆合時宜。 又這位菩薩，用攝受眾生的方法，法忍清凈，於是更加顯耀，他的善德根本，經過無央數億百千垓劫，更加茂盛，清凈赫然，猶如佛子。而有珍奇寶物，在眾寶之中，光芒獨照，巍峨無侶。如是佛子！菩薩安住于這種微妙難及的開士道業，以這種德本，達到善巧方便的智慧，度無極限，於是更加名顯，成就無上道。聲聞緣覺，所不能及，猶如佛子，太陽的弘大光明，月亮的宮殿，光明所照，普遍天下，都使萬物豐收成熟，也能幹燥污泥之地，日月的光明，也沒有遮蔽障礙，沒有不能通達利益的。如是佛子，菩薩安住于這種玄妙難及的開士道業，他的功德根本沒有能及者，德行更加巍峨，都教化一切聲聞緣覺，使他們感到羞愧，消除眾

【English Translation】 English version The light shines everywhere, without any scorching. Reaching the wisdom of the Buddha, they retreat from the realms of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently), obtaining the Buddha's treasury. Residing in the realm of Mara (demon), they have transcended the four Maras, wandering in Mara's domain, engaging in the work of subduing Mara. Residing among heterodox teachings, all heresies, the ninety-six kinds of external paths, and the sixty-two kinds of wrong views, they enlighten the heterodox, causing them to abandon heretical teachings and not violate the Buddha's path. Residing in all worldly occupations, they guide and benefit equally, demonstrating the methods of liberating the world to all Devas (gods), Nagas (dragons), ghosts, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans, Sakra (Indra), Brahma, and the Four Heavenly Kings, adapting to their customs, adorning themselves with pure and beautiful attire, their hearts not abandoning the joy of the Dharma. Such wisdom, fully comprehending the Bodhisattva's path, dwells in the profound, difficult to attain, majestic, and mysterious Dharma. Thus offering, immeasurable and countless hundreds of thousands of billions of Buddhas and great sages, presenting clothing, food, bedding, medicine for illness, all for their comfort, they take refuge and bow to these Tathagatas, receiving the teachings of the Buddhas, surpassing the realms of Sravakas and Pratyekabuddhas, walking alone without peer, their questions always timely. Moreover, this Bodhisattva, using the method of embracing sentient beings, with the purity of Dharma-kshanti (patience with the Dharma), becomes even more radiant, their roots of virtue, after countless billions of kalpas, become even more flourishing, pure and brilliant, like a Buddha's child. And there are rare and precious treasures, among all treasures, their light shines alone, majestic and unparalleled. Thus, O Buddha's child! The Bodhisattva dwells in this subtle and difficult to attain path of the Bodhisattva, with these roots of virtue, attaining skillful means of wisdom, immeasurable, thus becoming more renowned, achieving the unsurpassed path. Sravakas and Pratyekabuddhas cannot reach it, like the great light of the sun, the palace of the moon, the light shines, pervading the world, making all things abundant and mature, and also drying up muddy ground, the light of the sun and moon, without any obstruction, nothing it cannot penetrate and benefit. Thus, O Buddha's child, the Bodhisattva dwells in this profound and difficult to attain path of the Bodhisattva, their roots of merit are unmatched, their virtue becomes more majestic, they all transform all Sravakas and Pratyekabuddhas, causing them to feel ashamed, removing all

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塵勞，使性清凈，是為佛子菩薩大士玄妙難逮第七道住。菩薩大士，若成七住，益得自在，若為天王，以隨時慧，諸所興立，行精進業，若行佈施，愛敬仁慈，有所勸利，等惠利義，心常唸佛，未曾忘舍，乃至普慧，一智慜智，心初不念何時不逮成佛最正覺，處眾生中，而最聖尊，導利眾生，示一切智。發心之頃，如是比像，精進超絕，一時須臾，逮致百千億兆垓三昧正受，睹諸菩薩，億百千垓眷屬圍繞，以斯誓力，承于菩薩，所顯殊特，因顯神變，莫能稱計，以若干億百千垓劫，所修德義不可限量。」

時金剛藏說是法已，重欲散義，即說偈曰：

「玄妙之聖慧，　　順第一句義； 　心了第六住，　　謹順己身行。 　勤修于道教，　　應善權智慧； 　輒善逮入尊，　　第七之道地。 　遵空無相愿，　　志行慈愍哀； 　若奉行供養，　　諸佛之道法。 　曉知眾聖慧，　　于德力無厭； 　由是行之故，　　入第七道地。 　而在於三界，　　大亂中寂靜； 　消滅諸群黎，　　寂凝塵勞炎。 　如影照幻化，　　在夢因行法； 　以入第七住，　　顯示愍傷業。 　嚴凈佛土空，　　世性無有想； 　備悉最勝相，　　舍于動搖法。 　以致妙音響，　　除眾生瑕穢； 　思惟慧本空，　　最勝

【現代漢語翻譯】 現代漢語譯本 煩惱塵勞，能使自性清凈，這就是佛子菩薩大士難以達到的第七道住（菩薩修行階位）。菩薩大士，如果成就了第七住，就能更加自在，如果成為天王，就能以隨時產生的智慧，建立一切事業，修行精進行業。如果行佈施，就會愛敬仁慈，有所勸導利益，平等施予利益，心中常常唸佛，從不忘舍，乃至普遍的智慧，唯一的智慧，慈悲的智慧，心中從不考慮何時不能成就佛的最正覺，處於眾生之中，成為最聖尊，引導利益眾生，顯示一切智慧。發心的時候，就像這樣，精進超絕，一時須臾，就能達到百千億兆垓三昧正受（禪定），看到諸菩薩，億百千垓眷屬圍繞，以這樣的誓願力量，承載菩薩所顯現的殊勝特質，因此顯現神通變化，無法稱量計算，以若干億百千垓劫所修的德行義理不可思議。 當時金剛藏（菩薩名）說完此法后，爲了再次闡釋其義，就說了偈語： 『玄妙的聖慧，順應第一句的意義；心中明瞭第六住，謹慎順應自身的行為。勤奮修習佛的教誨，應當善用權巧智慧；就能善於進入尊貴的第七道地。遵循空無相的願望，立志實行慈悲憐憫；如果奉行供養，諸佛的道法。曉知眾聖的智慧，對於德行力量沒有厭倦；因為這樣修行的緣故，進入第七道地。處於三界之中，在大混亂中保持寂靜；消滅諸群黎，寂靜凝固煩惱的火焰。如同影子照映幻化，在夢中修行佛法；因為進入第七住，顯示憐憫傷痛的行業。莊嚴清凈佛土的空性，世俗的本性沒有妄想；完全具備最殊勝的相貌，捨棄動搖不定的法。因此達到美妙的音聲，去除眾生的瑕疵污垢；思維智慧的根本是空性，最殊勝。』

【English Translation】 English version The defilements of the world, when they purify one's nature, this is the seventh stage of dwelling (a stage in the bodhisattva's path) that is profound and difficult for a Buddha's child, a great bodhisattva, to attain. If a great bodhisattva achieves the seventh stage, they gain greater freedom. If they become a heavenly king, they use wisdom that arises at the right time to establish all undertakings and practice diligently. If they practice giving, they will be loving and kind, offering encouragement and benefit, giving equally and with benefit, always mindful of the Buddha, never forgetting or abandoning, even to the point of universal wisdom, singular wisdom, and compassionate wisdom. Their minds never consider when they will not attain the most perfect enlightenment of a Buddha. They dwell among sentient beings, becoming the most venerable, guiding and benefiting them, revealing all wisdom. When they first generate this aspiration, their diligence is so extraordinary that in a single moment, they can attain hundreds of thousands of billions of nayutas of samadhi (meditative absorption), seeing countless bodhisattvas surrounded by their retinues. With this power of vow, they bear the special qualities manifested by the bodhisattvas, thus displaying miraculous transformations that cannot be measured, and the virtues and righteousness they have cultivated over countless eons are inconceivable. Then Vajragarbha (a bodhisattva's name), having spoken this Dharma, wished to further explain its meaning, and spoke the following verses: 'The profound and wondrous holy wisdom, accords with the meaning of the first line; the mind understands the sixth stage of dwelling, carefully accords with one's own actions. Diligently cultivate the Buddha's teachings, one should skillfully use expedient wisdom; then one can skillfully enter the noble seventh stage. Follow the vows of emptiness and non-form, aspire to practice compassion and pity; if one practices offerings, the Dharma of all Buddhas. Understand the wisdom of all sages, never weary of virtue and power; because of this practice, one enters the seventh stage. Dwelling in the three realms, one remains tranquil amidst great chaos; extinguishing the masses of beings, calming the flames of defilement. Like a shadow reflecting an illusion, practicing the Dharma in a dream; because of entering the seventh stage, one shows the work of compassion and sorrow. Adorning and purifying the emptiness of the Buddha-land, the nature of the world has no thoughts; fully possessing the most excellent forms, abandoning the laws of instability. Thus attaining the wondrous sound, removing the flaws and impurities of sentient beings; contemplating that the root of wisdom is emptiness, the most excellent.'

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等導利。 　以修行此法，　　逮致斯顯明； 　通在殊勝地，　　為眾生所樂。 　已住於是地，　　眾生行無量； 　選觀安住法，　　數察不可限。 　若干無數國，　　眾念想各異； 　志性懷篤信，　　心行若干品。 　宣佈三乘教，　　導利等無量； 　吾等皆當進，　　誦讀化斯黨。 　如是等慧心，　　逮致殊妙道； 　威儀有四事，　　遵善權智慧。 　心念一切頃，　　逮獲道功勛； 　則能具足此，　　十度無極業。 　若以發意念，　　是施勸眾生； 　戒滅眾塵勞，　　忍無所思念。 　精進勤遵修，　　轉上增行業； 　道不可動搖，　　慧功德立意。 　無所從生忍，　　離垢慧聖尊； 　愿勸助善權，　　永無復狐疑。 　周旋有勢力，　　以聖明普濟； 　道功勛如是，　　一切隨時授。 　先行如是著，　　名顯以具足； 　拔去心之垢，　　斷絕斗訟源。 　等四等奉道，　　造立第五業； 　無起不分別，　　乃長成第六。 　是逮第七住，　　彼成時功勛； 　能遵若干行，　　誓願不可計。 　用何等之故，　　受此聖慧業； 　因逮第八住，　　一切悉清凈。 　玄微行難逮，　　慧無無央數； 　猶入第二國，　　超越于中間。 　修行七住法，　　無著如錠燎；

【現代漢語翻譯】 現代漢語譯本 引導眾生獲得利益。 通過修行這種方法，可以達到這種顯明的境界； 通達殊勝的境地，為眾生所喜樂。 已經安住在這個境界，眾生的行為是無量的； 選擇觀察安住的方法，仔細考察是不可窮盡的。 在無數個國家裡，眾生的念頭和想法各不相同； 他們的志向和秉性懷有堅定的信仰，心念和行為各有不同。 宣講三乘的教義，引導眾生獲得無量的利益； 我們都應當精進，誦讀經典，教化這一類眾生。 像這樣具有智慧的心，可以達到殊勝微妙的道； 威儀有四種，遵循善巧方便的智慧。 心中念念不忘，可以獲得道的功勛； 這樣就能具足這十種無極的行業。 如果發起這樣的意念，就是佈施勸導眾生； 持戒可以滅除眾生的塵勞，忍辱可以做到心中無所思念。 精進勤奮地修行，可以不斷提升自己的行業； 道是不可動搖的，智慧的功德可以堅定自己的意念。 從無所生中獲得忍辱，遠離垢染的智慧聖尊； 愿勸導幫助善巧方便，永遠不再有疑惑。 周旋具有勢力，用聖明的智慧普遍救濟眾生； 道的功勛就是這樣，一切都隨時給予。 先行做到這樣，名聲顯赫，一切具足； 拔除心中的污垢，斷絕爭鬥訴訟的根源。 平等地奉行道，建立第五種行業； 不起分別之心，才能成長為第六種行業。 這是達到第七住的境界，那時功勛成就； 能夠遵循各種各樣的修行，誓願是不可計量的。 因為什麼緣故，接受這種聖慧的行業； 因為達到第八住的境界，一切都變得清凈。 玄妙的修行難以達到，智慧是無量無邊的； 就像進入第二個國家，超越了中間的障礙。 修行七住的方法，無所執著就像燃燒的燈火；

【English Translation】 English version Guiding beings to attain benefit. By practicing this method, one can reach this manifest state; Penetrating to a superior realm, which is pleasing to all beings. Having already dwelled in this realm, the actions of beings are immeasurable; Choosing to observe the methods of dwelling, careful examination is inexhaustible. In countless countries, the thoughts and ideas of beings are different; Their aspirations and nature hold firm faith, their thoughts and actions are diverse. Proclaiming the teachings of the Three Vehicles, guiding beings to attain immeasurable benefits; We should all strive diligently, recite the scriptures, and teach this kind of beings. A mind with wisdom like this can attain the sublime and wonderful path; There are four aspects of dignified conduct, following the wisdom of skillful means. With constant mindfulness, one can obtain the merits of the path; Thus, one can fulfill these ten limitless practices. If one initiates such a thought, it is to give and encourage beings; Observing precepts can eliminate the defilements of beings, and forbearance can achieve a mind without thoughts. Practicing diligently and diligently, one can continuously improve one's practice; The path is unshakeable, and the merit of wisdom can strengthen one's intention. Attaining forbearance from non-origination, the wise and holy one who is free from defilements; May one encourage and assist skillful means, and never again have doubts. Moving with power, using holy wisdom to universally save all beings; The merits of the path are like this, everything is given at any time. First doing this, one's name becomes renowned, and everything is fulfilled; Removing the defilements of the heart, cutting off the source of strife and litigation. Equally practicing the path, establishing the fifth practice; Without arising discrimination, one can grow into the sixth practice. This is reaching the seventh dwelling, at that time the merits are accomplished; Able to follow various practices, the vows are immeasurable. For what reason, does one receive this holy wisdom practice; Because of reaching the eighth dwelling, everything becomes pure. The profound practice is difficult to attain, wisdom is boundless and limitless; It is like entering the second country, surpassing the obstacles in between. Practicing the methods of the seven dwellings, without attachment like a burning lamp;

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若住于道義，　　勇猛越一切。 　得入第八住，　　前乃聖慧地； 　以越心念境，　　住在慧之業。 　在梵天常觀，　　不倚世民間； 　賢聖行如是，　　無著猶蓮華。 　住是若干品，　　越度眾塵勞； 　此無塵勞行，　　亦無所盡滅。 　如是至道住，　　無塵勞穢行； 　最勝幻無本，　　以慧消滅瑕。 　於世若干品，　　工匠所修業； 　明達是一切，　　化住世尊教。 　一心為神通，　　咨受奉行力； 　遵御若干品，　　增進三品定。 　超越諸聲聞，　　緣覺行如是； 　其住第七業，　　修菩薩之行。 　住本心性行，　　致此真慧明； 　成就諸聖子，　　猶長養道力。 　遂增精勤行，　　得入深微妙； 　心歸趣滅盡，　　亦不造取證。 　猶如入大海，　　而住舟船前； 　觀見一切水，　　不增亦不減。 　若能勤受行，　　殊勝權智慧； 　一切眾生類，　　不能限德藏。 　供養億載佛，　　益更凈道業； 　猶若干瓔珞，　　無央數珍寶。 　賢明住此行，　　殊勝智慧光； 　消竭愛慾源，　　亦如月盛耀。 　已入住此地，　　自在為聖王； 　造修最道義，　　宣佈慧果實。 　而發意之頃，　　強治精進力； 　見佛諸佛千，　　億百之垓數。 　善修

【現代漢語翻譯】 現代漢語譯本 若能安住于正道真義，便能勇猛地超越一切障礙。 證入第八住（菩薩修行階位），此前的階段都屬於聖慧之地。 因為超越了心念的境界，所以安住在智慧的運作之中。 在梵天（色界天）中常常觀察，不依賴於世俗人間。 賢聖的修行就是這樣，如同蓮花一般不執著于任何事物。 安住于這些不同的品位，便能超越各種塵世的煩惱。 這種沒有煩惱的修行，也沒有所謂的終結和滅盡。 像這樣安住于至高之道，便沒有塵勞污穢的行爲了。 最殊勝的幻化本無自性，用智慧可以消除瑕疵。 在世間有各種不同的事物，都是工匠所創造的。 明瞭通達這一切，便能化解世尊的教誨，安住其中。 一心專注于神通，接受教誨並奉行其力量。 遵循教誨的各種品位，增進定力的三個層次。 超越了聲聞（聽聞佛法而修行的人）和緣覺（獨自覺悟的人）的修行，菩薩的修行就是這樣。 安住在第七業（菩薩修行階位），修習菩薩的行持。 安住于本心的自性修行，從而達到真正的智慧光明。 成就了諸佛的聖子，就像是增長了修道的功力。 於是更加精進地修行，得以進入深奧微妙的境界。 心歸向于滅盡的境界，也不執著于去獲取和證明。 就像進入大海，而停留在船隻的前方。 觀察到一切的水，既不會增加也不會減少。 如果能夠勤奮地接受和修行，便能獲得殊勝的權巧智慧。 一切眾生的種類，都不能限制這種功德的寶藏。 供養億萬劫的佛，更加能凈化修道的功業。 就像各種各樣的瓔珞，有著無數的珍寶。 賢明的人安住于這種修行，便能發出殊勝的智慧之光。 消滅愛慾的根源，也像滿月的盛大光輝。 已經安住于這個境界，便能自在地成為聖王。 創造和修習最究竟的道義，宣說智慧的果實。 當發起意念的時候，便能強力地運用精進的力量。 見到諸佛，千億百垓之多。 善於修習。

【English Translation】 English version If one dwells in the meaning of the Dharma, one can bravely transcend all. Having entered the eighth abode (a stage in Bodhisattva practice), the preceding stages are the lands of sacred wisdom. Because one has transcended the realm of mental thoughts, one dwells in the activity of wisdom. One constantly observes in the Brahma heavens (form realm heavens), not relying on the mundane world. The practice of the wise and holy is like this, unattached like a lotus flower. Dwelling in these various stages, one can transcend all worldly afflictions. This practice without afflictions has no end or extinction. Dwelling in the supreme path like this, there are no defiled actions of afflictions. The most excellent illusion has no inherent nature; wisdom can eliminate flaws. In the world, there are various things, all created by craftsmen. Understanding and comprehending all of this, one can resolve the teachings of the World Honored One and dwell within them. Focusing one's mind on spiritual powers, receiving teachings and practicing their power. Following the various stages of the teachings, advancing through the three levels of concentration. Transcending the practice of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken on their own), the practice of Bodhisattvas is like this. Dwelling in the seventh karma (a stage in Bodhisattva practice), cultivating the conduct of a Bodhisattva. Dwelling in the practice of one's inherent nature, thus attaining true wisdom and light. Accomplishing the holy sons of the Buddhas, like increasing the power of the path. Then, one practices with even more diligence, thus entering the profound and subtle realm. The mind returns to the realm of extinction, without clinging to attainment or proof. Like entering the ocean, and staying in front of the boat. Observing all the water, it neither increases nor decreases. If one can diligently receive and practice, one can obtain the excellent expedient wisdom. All kinds of sentient beings cannot limit this treasure of merit. Making offerings to Buddhas for billions of kalpas, further purifying the work of the path. Like various kinds of necklaces, with countless treasures. The wise dwell in this practice, emitting the light of excellent wisdom. Extinguishing the source of desire, also like the great radiance of the full moon. Having already dwelt in this realm, one can freely become a holy king. Creating and cultivating the most ultimate meaning of the path, proclaiming the fruits of wisdom. When the thought arises, one can strongly use the power of diligence. Seeing Buddhas, thousands of billions of nayutas. Skilled in practice.

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順己身，　　普見諸十方； 　加增在至愿，　　功勛尊無限。 　普世難可了，　　自由行道緣； 　是為第七住，　　嚴凈善權慧。」

諸菩薩眾位尊，神妙巍巍，無量天龍，無數人民，聞其所說，莫不歡喜，供養安住華香幢幡，雜成搗香，珍寶衣服，佇立眾蓋不可稱載；雨諸瓔珞，諸天在上，宣揚妙聲柔軟之音，自然演暢美柔和聲，以奉眾祐及諸佛子：「咨嗟能仁世尊無量，皆見至聖人中之上，睹佛境界，愍傷眾生，其音若雨，布大雷響，伎樂簫成，演若干聲，諸佛無限億百千垓，帝王國土，亦如恒沙，供養諸佛。剎土無侶，最為豪富，威力能化，入一毛孔。諸佛班宣離垢無窮之法，如演一毛，豈復難乎！國土處所，及四方域，若干種品，泉源大海，億載鐵圍及須彌山，皆自然現，無所逼迮，悉入毛孔，在中自恣。地獄餓鬼，及與畜生，諸天人民，鬼神眾魅，阿須倫，罪福各異，俱來會在諸佛境界，游一切國在諸郡縣，自然成現尊妙法輪，講說柔軟，安住音響，眾生心念，如所修行；群黎若干，其身各異，眾祐國土，群黎有身，所在成體，生天人間，各各別異，一切如佛所宣法教，消除微想眾垢之穢，興懷道念，廣大佛土，諸佛神足，如是變異，一切世人，稱不能暢，諸佛如是道慧無窮。磬暢柔和微妙之

【現代漢語翻譯】 現代漢語譯本：

'順應自身，普遍照見十方世界； 增益在至高的願望中，功德勛業尊貴無限。 普遍世間難以理解，自由自在地修行道業的因緣； 這就是第七住的境界，莊嚴清凈，善巧方便的智慧。'

諸位菩薩的地位尊貴，神妙巍峨，無量的天龍，無數的人民，聽到他所說的，沒有不歡喜的，供養安住的鮮花香料，寶幢幡蓋，各種搗成的香，珍寶衣服，佇立的寶蓋不可勝數；天空中降下各種瓔珞，諸天在上方，宣揚美妙的聲音，柔和的音調，自然地演奏出美妙柔和的聲音，用來奉獻給眾祐和諸佛子：『讚歎能仁世尊的無量功德，都見到至聖人中的至上者，看到佛的境界，憐憫傷痛眾生，他的聲音像雨一樣，發出巨大的雷鳴聲響，各種樂器演奏出各種聲音，諸佛的數目無限，億百千垓，帝王的國土，也像恒河沙數一樣，供養諸佛。剎土無比，最為豪富，威力能夠變化，進入一個毛孔。諸佛普遍宣講離垢無窮的佛法，就像演示一根毛髮，又有什麼困難呢！國土處所，以及四方地域，各種各樣的物品，泉源大海，億載的鐵圍山和須彌山，都自然顯現，沒有絲毫擁擠，全部進入毛孔，在其中自在安樂。地獄餓鬼，以及畜生，諸天人民，鬼神眾魅，阿修羅，罪業和福報各不相同，都來到諸佛的境界，遊歷一切國家，在各個郡縣，自然顯現尊貴美妙的法輪，講說柔和的佛法，安住于音聲之中，眾生的心念，如同他們所修行的那樣；眾生種類繁多，他們的身體各不相同，眾祐的國土，眾生有身體，所在之處形成形體，生在天上人間，各自不同，一切都如佛所宣講的佛法教誨，消除細微的妄想和污垢，興起修道的念頭，廣大的佛土，諸佛的神通，就像這樣變化，一切世人，都無法完全稱讚，諸佛的道慧是無窮無盡的。磬聲流暢柔和，微妙的……' English version:

'Conforming to oneself, universally seeing all ten directions; Increasing in the supreme vows, meritorious achievements are infinitely honored. Universally, the world is difficult to understand, the causes and conditions for freely practicing the path; This is the seventh stage of dwelling, adorned with purity, skillful means, and wisdom.'

The positions of all Bodhisattvas are honored, their divine powers are majestic, immeasurable dragons and gods, countless people, hearing what he said, were all delighted, offering flowers, incense, banners, and canopies, various pounded incense, precious clothes, and countless standing canopies; various necklaces rained down from the sky, the gods above, proclaiming wonderful sounds, soft tones, naturally playing beautiful and gentle sounds, to offer to the blessed ones and all the Buddha's children: 'Praising the immeasurable virtues of the Shakyamuni World Honored One, all see the supreme among the most holy, seeing the Buddha's realm, pitying and grieving for sentient beings, his voice is like rain, emitting great thunderous sounds, various musical instruments playing various sounds, the number of Buddhas is infinite, billions and trillions, the kingdoms of emperors, also like the sands of the Ganges, offering to the Buddhas. The Buddha lands are unparalleled, the most wealthy, the power to transform, entering a single pore. The Buddhas universally proclaim the Dharma of infinite purity, like demonstrating a single hair, what difficulty is there! The locations of lands, and the four directions, various kinds of items, springs and oceans, billions of iron mountains and Mount Sumeru, all naturally appear, without any crowding, all entering pores, being at ease within. Hell beings, hungry ghosts, and animals, gods and people, ghosts and spirits, Asuras, with different karmic merits and demerits, all come to the Buddha's realm, traveling through all countries, in various counties, naturally manifesting the honored and wonderful Dharma wheel, speaking soft Dharma, dwelling in sound, the thoughts of sentient beings, as they have practiced; the multitude of beings, their bodies are different, the blessed lands, sentient beings have bodies, where they are, they form bodies, born in heaven and among humans, each different, all as the Buddha has proclaimed the Dharma teachings, eliminating subtle delusions and defilements, arousing the thought of the path, the vast Buddha lands, the Buddhas' divine powers, are like this transformation, all the people of the world, cannot fully praise, the Buddhas' wisdom is infinite. The sound of the chime is smooth and gentle, subtle and...'

【English Translation】 'Conforming to oneself, universally seeing all ten directions; Increasing in the supreme vows, meritorious achievements are infinitely honored. Universally, the world is difficult to understand, the causes and conditions for freely practicing the path; This is the seventh stage of dwelling, adorned with purity, skillful means, and wisdom.' The positions of all Bodhisattvas are honored, their divine powers are majestic, immeasurable dragons and gods, countless people, hearing what he said, were all delighted, offering flowers, incense, banners, and canopies, various pounded incense, precious clothes, and countless standing canopies; various necklaces rained down from the sky, the gods above, proclaiming wonderful sounds, soft tones, naturally playing beautiful and gentle sounds, to offer to the blessed ones and all the Buddha's children: 'Praising the immeasurable virtues of the Shakyamuni World Honored One, all see the supreme among the most holy, seeing the Buddha's realm, pitying and grieving for sentient beings, his voice is like rain, emitting great thunderous sounds, various musical instruments playing various sounds, the number of Buddhas is infinite, billions and trillions, the kingdoms of emperors, also like the sands of the Ganges, offering to the Buddhas. The Buddha lands are unparalleled, the most wealthy, the power to transform, entering a single pore. The Buddhas universally proclaim the Dharma of infinite purity, like demonstrating a single hair, what difficulty is there! The locations of lands, and the four directions, various kinds of items, springs and oceans, billions of iron mountains and Mount Sumeru, all naturally appear, without any crowding, all entering pores, being at ease within. Hell beings, hungry ghosts, and animals, gods and people, ghosts and spirits, Asuras, with different karmic merits and demerits, all come to the Buddha's realm, traveling through all countries, in various counties, naturally manifesting the honored and wonderful Dharma wheel, speaking soft Dharma, dwelling in sound, the thoughts of sentient beings, as they have practiced; the multitude of beings, their bodies are different, the blessed lands, sentient beings have bodies, where they are, they form bodies, born in heaven and among humans, each different, all as the Buddha has proclaimed the Dharma teachings, eliminating subtle delusions and defilements, arousing the thought of the path, the vast Buddha lands, the Buddhas' divine powers, are like this transformation, all the people of the world, cannot fully praise, the Buddhas' wisdom is infinite. The sound of the chime is smooth and gentle, subtle and...'

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音，時來眾會，寂然歡喜，咸共觀敬，最殊特聖，以智眾會，寂寞靜思，猶如月蝕，其光還復，唯復欲聞第八住也，愿時演之，行者所入。」◎

◎漸備經不動住品第八

金剛藏曰：「唯聽佛子！菩薩大士，若能暢成第七住，以慕諦志求清凈之業善權智慧，謹順眾行，樂在所施，無極弘誓，依承如來所建立旨，蒙宿德本，逮得勢力，如來十力，四無所畏，思念正覺，十八不共，諸佛之法。志性仁和，念其清凈，功德聖慧，威勢轉上，興大悲哀，愍眾生界，不捨法樂，通入無量一切諸法，至無所生，而無有相，不有合成，不失慧明，無所究暢，亦無所滅，然無所有，等入元本，轉上得度，普除一切心念識想，等攝志性本凈惶慌，因是超越，應時逮得無所從生法忍，此之謂也。菩薩以逮如是法忍，這得是住菩薩地，不可傾動，獲致菩薩，深要之行難知玄妙，無能壞者，消一切想，皆攝眾念，而究竟矣。無量無侶，一切聲聞緣覺之眾，永不能逮其寂寞事，以淳淑矣。自然現哉，猶如佛子神足比丘，所念自在，稍漸進前，乃至寂滅三昧正受，悉除一切所欲妄想。菩薩如是，適逮此住，舍眾俗業，致無業財至真之法，離身、口、意之所習樂，住于寂寞，猶如佛子假使在夢，逮大功德即自知之，因在於彼大精進力，普

【現代漢語翻譯】 現代漢語譯本：當時，大眾聚集，寂靜歡喜，都一同觀看敬仰，這位最特別神聖的聖者，以智慧引導大眾，寂靜地思考，如同月亮被遮蔽后，光芒重新恢復一樣。他們都渴望聽聞第八住的教義，希望聖者能及時演說，讓修行者得以進入這一境界。 金剛藏菩薩說：『請聽佛子們！菩薩大士，如果能夠通達成就第七住，以追求真諦的志向，尋求清凈的善業和權巧智慧，謹慎地遵循各種修行，樂於佈施，發無盡的弘大誓願，依承如來所建立的宗旨，憑藉宿世的功德根本，獲得強大的力量，如來的十力、四無所畏、思念正覺、十八不共法，以及諸佛的教法。他們的志向仁慈平和，心念清凈，功德聖慧，威勢不斷增長，興起大悲心，憐憫眾生界，不捨棄佛法的喜樂，通達無量一切諸法，達到無所生，而無有相，不執著于合成，不失去智慧光明，無所究竟暢達，也沒有滅亡，雖然無所有，卻等同進入本源，不斷提升而得度，普遍消除一切心念識想，平等攝持志性本來的清凈和安寧。因此超越，應時獲得無所從生法忍，這就是所謂的第八住。菩薩獲得這樣的法忍，就到達了菩薩的地位，不可動搖，獲得菩薩深奧的修行，難以知曉的玄妙，沒有能夠破壞的，消除了所有妄想，攝持所有念頭，最終達到究竟。無量無邊的聲聞緣覺之眾，永遠無法達到這種寂靜的境界，因為菩薩的修行已經純熟。這種境界自然顯現，如同佛陀的弟子，具有神通的比丘，所念自在，逐漸向前，乃至進入寂滅三昧正受，完全消除一切慾望和妄想。菩薩也是如此，當到達這個住位時，捨棄世俗的事務，獲得無業的真法，遠離身、口、意的習氣和享樂，安住于寂靜之中，如同佛陀的弟子在夢中獲得大功德，自己也能覺知，這是因為他們具有強大的精進力，普遍』

【English Translation】 English version: At that time, the assembly gathered, silent and joyful, all watching and revering this most special and holy sage. With wisdom, he guided the assembly, contemplating in silence, like the moon after being eclipsed, its light restored. They all longed to hear the teachings of the eighth abode, hoping the sage would expound them in due time, so that practitioners could enter this realm. Vajragarbha said, 'Listen, sons of the Buddha! Bodhisattva Mahasattvas, if they can fully accomplish the seventh abode, with a sincere aspiration for truth, seeking pure good deeds and skillful wisdom, carefully following all practices, delighting in giving, making limitless great vows, relying on the principles established by the Tathagata, with the roots of past merits, they obtain great power, the ten powers of the Tathagata, the four fearlessnesses, the contemplation of perfect enlightenment, the eighteen unshared qualities, and the teachings of all Buddhas. Their aspirations are kind and peaceful, their minds are pure, their merits and sacred wisdom, and their power constantly increase, they arouse great compassion, pitying the realm of sentient beings, not abandoning the joy of the Dharma, penetrating all limitless dharmas, reaching the unproduced, yet without form, not clinging to composition, not losing the light of wisdom, without ultimate attainment, nor extinction, although without anything, they equally enter the original source, constantly ascending and attaining liberation, universally eliminating all thoughts and perceptions, equally embracing the original purity and tranquility of their nature. Therefore, they transcend, and in due time, they attain the Dharma-acceptance of non-origination, this is what is called the eighth abode. When Bodhisattvas attain such Dharma-acceptance, they reach the Bodhisattva's stage, unshakeable, obtaining the profound practice of Bodhisattvas, the mysterious and difficult to know, which cannot be destroyed, eliminating all delusions, embracing all thoughts, and ultimately reaching the ultimate. The immeasurable and countless assembly of Sravakas and Pratyekabuddhas can never reach this state of tranquility, because the Bodhisattva's practice is already pure. This state naturally manifests, like the Buddha's disciples, the Bhikkhus with supernatural powers, their thoughts are free, gradually advancing, until they enter the Samadhi of extinction, completely eliminating all desires and delusions. Bodhisattvas are also like this, when they reach this abode, they abandon worldly affairs, obtain the true Dharma without karma, separate from the habits and pleasures of body, speech, and mind, dwelling in tranquility, like the Buddha's disciples who, in a dream, obtain great merit, they are also aware of it, because they have great diligence, universally'

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以越度，逮則解覺，彼修方便，夙夜思念，以除好樂。如是佛子！菩薩大士，無極精進，適逮此已，住菩薩地，如是不動，遠一切業，稍習諸宜，於行無二。又等修行，無所親近，猶如佛子，若生梵天，住于梵宮，不著欲行，亦無塵勞。菩薩如是，住此道地，其心普游諸所習行，雖在是行，不以是行有所染污，彼意曉了所在作行。菩薩之行，在泥洹行，不以為行，何況俗行。菩薩大士，以入是地本願力故，至如來覺無極大聖，是法典門，道如來法，造立聖慧，如是辭曰：『善哉，善哉！族姓子！是諸正士第一法忍，歸於佛法。又族姓子！佛十種力，四無所畏，佛法尊位，仁則未有，以是勤行，慕求精進，慎莫違失。是道忍門，為眾生故，而尊修行。又族姓子！仁寧逮此，若斯寂行，而愚凡夫，失不寂靜，習在無數塵勞之行，為若干想之所危害。又族姓子！眾生設憶念本宿願，哀念在冥，故為求道，奉行靜寞不可思議聖慧道門，終不懈廢。又族姓子！是諸法本，從法發來，興成如來，以立如來，住在法界，如來至真，不別行是，一切聲聞及與緣覺，不能逮至斯不相法。又族姓子！且觀我身不可稱限慧莫能論，土不可量，明不可量，道場不可量，音響清凈亦不可量，以是之故，仁慈所行，因顯發業。又族姓子！所可定言，

【現代漢語翻譯】 現代漢語譯本：他們超越了（生死），一旦領悟就獲得解脫。他們修習方便法門，日夜思念，以此來去除貪愛。佛子們啊！菩薩大士們，以無上的精進，一旦達到這個境界，就安住于菩薩的果位，如此不動搖，遠離一切業障，逐漸修習各種適宜的法門，在修行中達到無二的境界。他們平等地修行，不親近任何事物，就像佛子一樣，如果生於梵天，住在梵宮，不執著于慾望的行為，也沒有塵世的煩惱。菩薩也是如此，安住于這個道地，他們的心普遍遊歷于所修習的各種行為中，雖然在這些行為中，卻不被這些行為所污染，他們清楚地知道自己所做的一切行為。菩薩的修行，是在涅槃的修行中，不認為這是修行，更何況是世俗的修行。菩薩大士，因為進入這個果位的本願力，最終達到如來的覺悟，成為無上的大聖。這是法典的門徑，是通往如來之法的道路，建立聖慧。因此，他們說道：『善哉，善哉！族姓子！這些正士們獲得了第一法忍，歸於佛法。又，族姓子！佛的十種力量，四種無所畏懼，佛法的尊貴地位，你們還沒有達到，因此要勤奮修行，追求精進，切莫違背和失去。這個道忍之門，是爲了眾生而尊崇修行。又，族姓子！你們寧願達到這種寂靜的修行，而愚癡的凡夫，卻失去了寂靜，習慣於無數塵世的煩惱行為，被各種各樣的妄想所危害。又，族姓子！眾生如果憶念起前世的宿願，哀憐自己身處黑暗之中，所以爲了求道，奉行寂靜不可思議的聖慧道門，終不懈怠。又，族姓子！這些法的根本，是從法中生髮出來的，成就瞭如來，以如來為立足點，安住在法界中。如來至真，不單獨行事。一切聲聞和緣覺，都不能達到這種不相之法。又，族姓子！請看我的身體，不可稱量，智慧無法論述，國土不可測量，光明不可測量，道場不可測量，音聲清凈也不可測量。因此，你們所行的慈悲，是因顯發業。又，族姓子！可以肯定地說，

【English Translation】 English version: They transcend (birth and death), and upon realization, they attain liberation. They cultivate skillful means, contemplating day and night, to eliminate attachment. O sons of the Buddha! Bodhisattva Mahasattvas, with boundless diligence, once they reach this state, abide in the Bodhisattva stage, unwavering, far from all karmic hindrances, gradually cultivating various suitable practices, achieving non-duality in their practice. They practice equally, not clinging to anything, like a son of the Buddha, if born in the Brahma heaven, residing in the Brahma palace, not attached to desires, nor having worldly afflictions. Bodhisattvas are also like this, abiding in this path, their minds universally roam through all the practices they cultivate, yet while in these practices, they are not defiled by them, they clearly understand all the actions they perform. The practice of Bodhisattvas is in the practice of Nirvana, not considering it as practice, let alone worldly practices. Bodhisattva Mahasattvas, because of the power of their original vows upon entering this stage, ultimately attain the enlightenment of the Tathagata, becoming the supreme sage. This is the gateway to the Dharma, the path to the Dharma of the Tathagata, establishing sacred wisdom. Therefore, they say: 'Excellent, excellent! O noble ones! These righteous ones have attained the first Dharma-kshanti (acceptance of the Dharma), returning to the Buddha Dharma. Furthermore, O noble ones! The ten powers of the Buddha, the four fearlessnesses, the noble position of the Buddha Dharma, you have not yet attained, therefore, you must diligently practice, seek progress, and never violate or lose it. This gate of Dharma-kshanti is for the sake of sentient beings, and is revered in practice. Furthermore, O noble ones! You would rather attain this peaceful practice, while foolish ordinary beings, have lost peace, are accustomed to countless worldly afflictions, and are harmed by various delusions. Furthermore, O noble ones! If sentient beings remember their past vows, and pity themselves being in darkness, therefore, in order to seek the path, they uphold the quiet and inconceivable path of sacred wisdom, never slacking off. Furthermore, O noble ones! These roots of Dharma, arise from the Dharma, accomplish the Tathagata, with the Tathagata as the foundation, abiding in the Dharma realm. The Tathagata is the ultimate truth, not acting separately. All Sravakas and Pratyekabuddhas cannot attain this non-dual Dharma. Furthermore, O noble ones! Behold my body, immeasurable, wisdom cannot describe, the land is immeasurable, the light is immeasurable, the Bodhimanda is immeasurable, the purity of sound is also immeasurable. Therefore, the compassion you practice is the cause of manifesting karma. Furthermore, O noble ones! It can be stated definitively,

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光明之謂，云一切法，無所想念，乃為光明。諸族姓子，法明若斯，如來所行，行無邊際，眷屬無底，斯等所入，從發行來，巍巍如是。又族姓子！仁且觀此十方無量諸佛國土眾生無限，分別經典而不可計，普入一切，言行相應。如是佛子，佛天中天，菩薩行是，如斯比類，不可限量導利道門，用開化眾，若有菩薩，分別解說無量聖慧，具足成就導眾之業。諸佛子等！吾囑累汝，假使諸佛，化此菩薩，入眾生中導利道門，由是之故，致於滅度眾生之事，自然舒暢。』

「諸佛世尊，勸化於斯，諸菩薩法，無量慧業，乃令一時，所導利眾，因其聖業，以為元首。從初發意，計七住竟，合集方便，由此功勛，百倍千倍，萬倍巨億萬倍，終不與等，無以為喻。所以者何？以是宿命，一身導眾，致導利業，逮得此住，誘進平等諸菩薩行，分別身事，行力成就，宣暢佈散無量音聲正法之教，修慧無量，導利無量，所生之處，嚴凈無量，諸佛國土，開化無量。又眾生類，供養遵奉，無量諸佛，發覺無量。諸法道門，神通之力，不可限量，剖判開化眾生厄難，廣令無量。眾會道場，所可游居，亦不可量。持身、口、意，積累菩薩一切要行，亦不可量。猶如佛子大舶舟船，欲入大海，安無放逸，庠序進前，致無量寶珍琦瑰異，適

【現代漢語翻譯】 現代漢語譯本 所謂光明，是指一切法，沒有任何執著和妄念，這才是光明。各位善男子，佛法的光明就是這樣，如來所行，其行無邊無際，眷屬無有窮盡，他們所進入的境界，從最初發心修行以來，都是如此的偉大殊勝。還有，各位善男子！你們應當觀察這十方無量諸佛國土中的無量眾生，他們所分別修習的經典不可計數，普遍深入一切法，言行一致。這樣的佛子，佛中之天，菩薩的修行就是這樣，像這樣的例子，無法用言語來引導他們進入道門，用以開化眾生。如果有菩薩，能夠分別解說無量的聖慧，具足成就引導眾生的事業。各位佛子！我囑咐你們，假使諸佛，教化這些菩薩，讓他們進入眾生之中引導他們進入道門，因此，能夠使度化眾生的事業自然而然地順利進行。 諸佛世尊，勸勉教化這些菩薩，讓他們修習無量的智慧之業，從而使他們能夠一時引導眾生，以其聖業為首要。從最初發心，到第七住的修行結束，彙集各種方便法門，由此功德，百倍千倍，萬倍巨億萬倍，最終都無法與之相比，無法用任何比喻來形容。這是為什麼呢？因為這是宿命的因緣，一身引導眾生，成就引導眾生的事業，達到這個境界，引導眾生進入平等菩薩的修行，分別身口意三業，修行力量成就，宣揚無量音聲的正法教義，修習無量智慧，引導無量眾生，所生之處，莊嚴清凈無量，諸佛國土，開化無量。還有眾生，供養遵奉無量諸佛，發覺無量。諸法道門，神通之力，不可思議，能夠剖析開化眾生的厄難，廣泛地利益無量眾生。眾會道場，所能游居的地方，也是不可計量的。持守身口意，積累菩薩的一切重要修行，也是不可計量的。就像佛子的大船，想要進入大海，安穩不放逸，循序漸進，獲得無量的寶藏珍奇，適宜於一切。

【English Translation】 English version The so-called light refers to all dharmas, without any attachments or delusions, and this is true light. O sons of good families, the light of the Dharma is like this; the conduct of the Tathagata is boundless, his retinue is endless, and the realm they enter, from the initial aspiration to practice, is so magnificent and sublime. Furthermore, O sons of good families! You should observe the countless sentient beings in the immeasurable Buddha lands of the ten directions. The scriptures they study are countless, they penetrate all dharmas, and their words and actions are consistent. Such a Buddha-son, a Buddha among gods, the practice of a Bodhisattva is like this. Such examples cannot be used to guide them into the path, to enlighten sentient beings. If there is a Bodhisattva who can explain immeasurable sacred wisdom and fully accomplish the task of guiding sentient beings. O Buddha-sons! I entrust you, if the Buddhas were to teach these Bodhisattvas, letting them enter among sentient beings to guide them into the path, then the work of liberating sentient beings would naturally proceed smoothly. The World Honored Ones, the Buddhas, encourage and teach these Bodhisattvas, letting them cultivate immeasurable wisdom, so that they can guide sentient beings at once, with their sacred work as the priority. From the initial aspiration to the end of the seventh stage of practice, gathering various expedient methods, the merit from this is a hundredfold, a thousandfold, a millionfold, a billionfold, and ultimately cannot be compared, and cannot be described by any metaphor. Why is this so? Because this is the karmic cause of past lives, guiding sentient beings in one lifetime, accomplishing the work of guiding sentient beings, reaching this state, guiding sentient beings into the equal practice of Bodhisattvas, distinguishing the three karmas of body, speech, and mind, the power of practice is accomplished, proclaiming the teachings of the correct Dharma with immeasurable sounds, cultivating immeasurable wisdom, guiding immeasurable sentient beings, the places they are born are immeasurably solemn and pure, the Buddha lands are immeasurably enlightened. Furthermore, sentient beings offer and follow immeasurable Buddhas, awakening immeasurably. The path of all dharmas, the power of supernatural abilities, is inconceivable, able to analyze and resolve the difficulties of sentient beings, and widely benefit immeasurable sentient beings. The places where the assemblies gather and reside are also immeasurable. Upholding body, speech, and mind, accumulating all the important practices of a Bodhisattva, is also immeasurable. Just like a great ship of a Buddha-son, wanting to enter the great ocean, being stable and not negligent, advancing step by step, obtaining immeasurable treasures and rarities, suitable for all.

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到大海，望風舉帆，其風和順，一日之中，超越大海，一切財寶所得利入無央數藏，皆為充滿，用不可盡。菩薩如是，積成無極廣大德本，合集大乘逮菩薩行道法慧海，一時須臾，致聖明財無極道寶，入一切智，前宿所積世俗財寶，不可比之，思惟計校百劫千劫，萬劫無央數劫，不以為喻。又佛子！菩薩若立第八道地，遵大善權智度無極，宣佈勸化，無財業義。若菩薩解奉一切智，遍知十方諸成佛土，亦復分別壞散佛土，若以睹知世界散壞，若世合成，用何因故世界散壞？以何緣故世界合成？悉能見知，地種少，地種多，地種有限，地種無量，悉別知之；水種火種風種，亦復如是。皆曉了知多少大小，有限無限，諸塵微妙，分別所在，諸塵限數，隨時悉解，若干世界，有若干種，無限眾塵微妙難了，普悉知別，若干品塵，自然合成，諸佛世界所有塵限，悉能知之。眾生之數，國土形數，其身長短大小，悉能知之。地獄處所，𤢌獸餓鬼性行，何因墮此，皆知所行多少。諸塵合數，阿須倫行，諸天所居，世人所處，悉能知之。合會教化，欲界合散，色界無色界合散，皆悉知之。少多大小，有限無限，而悉知之。游居三界取捨之義，開化眾生，彼能成就。曉了眾生諸身方便，諸身形像，所在之處，悉曉明之。所行生處，諸佛

【現代漢語翻譯】 現代漢語譯本 如同航海，揚帆出海，風向順遂，一日之間，便可橫渡大海，獲得無數珍寶，財富盈滿，用之不竭。菩薩也是如此，積累無量廣大的功德根本，彙集大乘菩薩的修行法慧之海，在極短的時間內，便能獲得聖明的財富和無上的道寶，進入一切智慧的境界。之前所積累的世俗財寶，與之相比，不可同日而語，即使思量計算百劫、千劫、萬劫乃至無數劫，也無法比擬。佛子啊！菩薩如果安住于第八地，遵循大善權智的無上智慧，宣講教化，不執著于財物和事業的意義。如果菩薩理解並奉行一切智慧，就能遍知十方諸佛的國土，也能分辨佛土的壞滅和散落。如果能觀察到世界的散壞，以及世界的形成，就能知道世界散壞的原因，以及世界形成的緣由。他能完全知曉地種的多少、有限和無限；水種、火種、風種也是如此。他能完全明瞭這些元素的多少、大小、有限和無限，以及微細的塵埃，能分辨它們所在的位置，以及塵埃的數量，隨時都能瞭解。他能知道有多少世界，有多少種類的無限微細難以理解的塵埃，並能普遍知曉和分辨。他能知道有多少種類的塵埃自然合成，以及諸佛世界所有塵埃的數量。他能知道眾生的數量，國土的形狀和數量，以及眾生身體的長短大小。他能知道地獄的處所，畜生和餓鬼的習性，以及他們墮入其中的原因，並知道他們所行善惡的多少。他能知道塵埃的總數，阿修羅的行徑，諸天所居住的地方，世人所處的地方。他能知道欲界的聚合和散落，以及無色界的聚合和散落。他能知道這些的多少、大小、有限和無限。他能知道在三界中游歷、取捨的意義，並能開化眾生，成就他們的修行。他能明瞭眾生各種身體的方便，各種身體的形象，以及他們所在的地方。他能明瞭眾生所行的生處，以及諸佛

【English Translation】 English version Like sailing on the ocean, raising the sails when the wind is favorable, one can cross the sea in a single day, obtaining countless treasures, with wealth overflowing and inexhaustible. Similarly, a Bodhisattva, having accumulated immeasurable and vast roots of merit, and gathered the great vehicle's ocean of wisdom in the practice of the Bodhisattva path, can, in a very short time, attain the sacred wealth and supreme treasure of the Way, entering the realm of all wisdom. The worldly treasures accumulated before cannot compare, even if one were to contemplate and calculate for hundreds, thousands, tens of thousands, or countless eons. Furthermore, O son of the Buddha! If a Bodhisattva abides in the eighth Bodhisattva ground, following the supreme wisdom of great skillful means, proclaiming and teaching, without attachment to the meaning of wealth or deeds. If a Bodhisattva understands and practices all wisdom, he can know all the Buddha lands in the ten directions, and also discern the destruction and scattering of Buddha lands. If he can observe the destruction of worlds, and the formation of worlds, he can know the reasons for the destruction of worlds, and the causes for the formation of worlds. He can fully know the quantity of earth elements, whether they are limited or unlimited; the same is true for water, fire, and wind elements. He can fully understand the quantity, size, limitation, and infinity of these elements, as well as the subtle dust particles, and can discern their locations, and the number of dust particles, understanding them at any time. He can know how many worlds there are, how many kinds of infinite, subtle, and difficult-to-understand dust particles there are, and can universally know and discern them. He can know how many kinds of dust particles naturally combine, and the number of all dust particles in the Buddha worlds. He can know the number of sentient beings, the shapes and numbers of lands, and the length and size of sentient beings' bodies. He can know the locations of hells, the nature of animals and hungry ghosts, and the reasons for their falling into those realms, and know the amount of good and evil they have done. He can know the total number of dust particles, the actions of Asuras, the places where the gods dwell, and the places where humans live. He can know the aggregation and scattering of the desire realm, and the aggregation and scattering of the formless realm. He can know the quantity, size, limitation, and infinity of these. He can know the meaning of traveling, taking, and abandoning in the three realms, and can enlighten sentient beings, accomplishing their practice. He can understand the skillful means of various bodies of sentient beings, the forms of various bodies, and the places where they are. He can understand the places where sentient beings are born, and the Buddhas'

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所游，如眾生類，所生安居，身所積行，隨其身行，而建立之。己身國土，隨立己身，其意無盡，己身建立，無身之身，己身國身，罪福之身，乃須建立，罪福報身，建立己身，無盡身意，無身之身，己身無盡，眾生類身，國土身，緣報應身，聲聞身，緣覺身，菩薩身，如來聖慧身，法身，隨時建立。顯此諸身，悉解眾生，罪福身，報應身，塵勞身，色身，無色身，國土身，多少大小，穢濁清凈，廣大無量，減損平正，導利平等，講說報應，皆悉知之。罪福身行，所當獲報，合散成別，亦復了之。聲聞乘，緣覺乘，菩薩乘，所行業，合散所歸，而悉知之。如來聖體，成最正覺，所誓願身，及滅度身，所建立身，色像相好，所莊嚴身，其行者身，可意身，自大身，謙恪身，功德身，聖慧身，報應身，謹慎行業聖慧之身，所歸度脫，皆悉知之。法身平等無身之身，不可限量一切普入，有身無身靡不分別，一一暢解。其身以逮如是行業，致壽自在，心得由己用度所為，自恣無難，所行無拘，所生從己，本願所致，篤信之故，神足之恩，蒙聖慧行，因法所將，而逮致此，以是菩薩十事自在。適得自在，成無量慧明不可思弘普之聖，聖無有侶，以入如是，究竟永在無所生身。轉所習行，永無生故以轉諸行，慧為元首習轉身行，以

【現代漢語翻譯】 現代漢語譯本 所遊歷之處，如眾生種類，所生之處安穩居住，身體所積累的行為，都隨著身體的行為而建立。自身所處的國土，隨著自身而建立，其意無有窮盡。自身建立，是無身之身，自身國土，罪福之身，都需要建立。罪福報應之身，建立自身，無盡的身意，無身之身，自身無盡，眾生種類之身，國土之身，因緣報應之身，聲聞（聽聞佛法而悟道者）之身，緣覺（不需他人教導，自行悟道者）之身，菩薩（自覺覺他，行菩薩道者）之身，如來（佛的稱號）聖慧之身，法身（佛的真身），都隨時建立。顯現這些身，都瞭解眾生，罪福之身，報應之身，塵勞（煩惱）之身，色身（有形之身），無色身（無形之身），國土之身，多少大小，污穢清凈，廣大無量，減損平正，引導利益平等，講說報應，都完全知曉。罪福之身的行為，所應當獲得的報應，聚合分散形成差別，也完全瞭解。聲聞乘（以聽聞佛法而修行者），緣覺乘（以自行悟道而修行者），菩薩乘（以行菩薩道而修行者），所修行的行業，聚合分散所歸之處，都完全知曉。如來聖體，成就最正覺，所發誓愿之身，以及滅度之身，所建立之身，色像相好，所莊嚴之身，其修行者之身，可意之身，自大之身，謙虛恭敬之身，功德之身，聖慧之身，報應之身，謹慎行業聖慧之身，所歸向度脫，都完全知曉。法身平等無身之身，不可思議，一切普遍進入，有身無身沒有不分別的，一一通暢瞭解。其身達到如此的行業，獲得壽命自在，心意由自己使用，所作所為，自由自在沒有困難，所行沒有拘束，所生由自己決定，是本願所致，篤信的緣故，神足的恩惠，蒙受聖慧的修行，因法所引導，而達到此境界，因此菩薩有十種自在。適得自在，成就無量智慧光明，不可思議弘大普遍的聖者，聖者沒有伴侶，進入如此境界，究竟永遠存在無所生之身。轉變所習行的，永遠沒有生，因此轉變諸行，智慧為首要，習轉身行，以

【English Translation】 English version The places traveled, like the types of sentient beings, the places of birth where they dwell in peace, the actions accumulated by the body, are all established according to the actions of the body. The land where one resides is established along with oneself, its meaning is inexhaustible. The establishment of oneself is the body without a body, one's own land, the body of sin and merit, all need to be established. The body of karmic retribution for sin and merit, establishing oneself, the inexhaustible intention of the body, the body without a body, oneself inexhaustible, the body of sentient beings, the body of the land, the body of karmic retribution, the body of Sravakas (those who attain enlightenment by hearing the Dharma), the body of Pratyekabuddhas (those who attain enlightenment on their own), the body of Bodhisattvas (those who seek enlightenment for the sake of all beings), the body of the Tathagata's (Buddha's title) sacred wisdom, the Dharmakaya (the true body of the Buddha), are all established at any time. Manifesting these bodies, all understand sentient beings, the body of sin and merit, the body of karmic retribution, the body of defilements, the Rupakaya (the physical body), the Arupakaya (the formless body), the body of the land, how much, how big or small, defiled or pure, vast and immeasurable, diminished or balanced, guiding and benefiting equally, speaking of karmic retribution, all are fully known. The actions of the body of sin and merit, the retribution that should be received, the aggregation and dispersion forming differences, are also fully understood. The Sravakayana (the path of those who practice by hearing the Dharma), the Pratyekabuddhayana (the path of those who practice by attaining enlightenment on their own), the Bodhisattvayana (the path of those who practice the Bodhisattva path), the practices they cultivate, the aggregation and dispersion of where they return, are all fully known. The Tathagata's sacred body, achieving the most perfect enlightenment, the body of vows made, and the body of Nirvana, the body established, the beautiful forms and marks, the body adorned, the body of the practitioner, the pleasing body, the self-aggrandizing body, the humble and respectful body, the body of merit, the body of sacred wisdom, the body of karmic retribution, the body of careful practice and sacred wisdom, where they return to liberation, are all fully known. The Dharmakaya, equal and without a body, is inconceivable, all universally enter, whether with or without a body, there is no distinction, each is clearly understood. The body has attained such practices, achieving freedom of lifespan, the mind is used by oneself, what is done, is free and without difficulty, what is practiced is without restraint, what is born is decided by oneself, it is due to the original vows, the reason for firm faith, the grace of spiritual powers, receiving the practice of sacred wisdom, guided by the Dharma, and attaining this state, therefore the Bodhisattva has ten kinds of freedom. Having attained freedom, achieving immeasurable wisdom and light, an inconceivable, vast, and universal sage, the sage has no companion, entering such a state, ultimately and eternally existing in a body without birth. Transforming what is practiced, there is no birth forever, therefore transforming all practices, wisdom is the foremost, practicing the transformation of the body, with

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慧為首轉口習行，取要言之，智度無極，為大錠光，大哀為首。分別曉了善權方便，不棄至愿，為諸如來威神所立，不應休息，其慧以應一切眾生，游于無際諸佛世界，宣義散結。

「佛子！又省菩薩常修平等所逮道住，不可動搖，積累一切諸佛法典，身、口、意行轉增進業，以獲此住，其力志性，則輒堅住。皆以消除一切塵勞，心懷仁和，力勢堅強，在於元首。恣化群生大哀之力，所可建立，用眾生故無所望舍，益加建立大慈之力。將護一切眾生之類，總持要力而得堅住，不捨眾生，其誓願力，而諦得住一切佛法。選擇分別，善諦建立，神通之力住無限世，于諸行本，擁護一切，眾生之類，堅住願力，遵習一切菩薩道業，而無所舍。度無極力，其行堅住，合集一切諸佛經典，正住如來所建立力，成就正覺一切敏知。以入此行，如是力勢，普現一切神變無窮，輒往生於一切所趣。」

金剛藏曰：「是為佛子諸菩薩業住于慧地，而不可動，是謂無侶，亦復號曰不退轉地。慧不回還，則謂難當，一切眾生所不能逮，則童真地，為無所生為所生地，所愿自在為滅具地，無所造作究竟之地，積累真慧則無為地，善修志願為建立地，度無所作為無財業，宿世所行，眾苦消去，邪以降伏。如是佛子！菩薩大士，以入佛

【現代漢語翻譯】 現代漢語譯本：智慧為首，引導口頭和行為的實踐，抓住要點來說，智慧的程度沒有止境，如同巨大的明燈，大慈悲為首。能夠分辨並理解善巧方便，不放棄最初的誓願，為諸佛如來的威神力所建立，不應該停歇。他的智慧能夠迴應一切眾生，遊歷于無邊無際的諸佛世界，宣講佛法，解除眾生的煩惱。 佛子！再看菩薩常常修習平等心所達到的道之境界，不可動搖，積累一切諸佛的法典，身、口、意三方面的行為不斷增進，以此獲得這種境界。他們的力量和意志堅定不移，能夠消除一切塵世的勞苦，內心充滿仁愛和祥和，力量強大，處於領導地位。他們能夠隨意教化眾生，憑藉大慈悲的力量，爲了眾生而不求回報地付出，更加堅定地建立大慈悲的力量。他們保護一切眾生，以總持的力量而獲得堅固的境界，不捨棄眾生，以誓願的力量而真實地獲得一切佛法。他們選擇分辨，善巧地建立，以神通的力量安住于無限的世界，在一切行為的根本上，擁護一切眾生，堅定地安住于誓願的力量，遵循修習一切菩薩的道業，而不捨棄。他們以無止境的力量，堅定地修行，彙集一切諸佛的經典，安住于如來所建立的力量，成就正覺，一切都敏銳地知曉。進入這種修行，就擁有這樣的力量，普遍展現一切神通變化，無窮無盡，隨意往生於一切所去之處。 金剛藏（菩薩名）說：『佛子，這就是諸菩薩的行業安住于智慧之地，不可動搖，這是無與倫比的，也稱為不退轉地。智慧不退轉，就難以抵擋，一切眾生都無法達到，這就是童真地，是無所生而能生的地方，是願望自在的滅盡之地，是無所造作的究竟之地，積累真智慧的無為之地，善修志願的建立之地，度脫無所作為的無財之業，宿世所行的眾苦都消除了，邪惡都被降伏。』佛子，菩薩大士，以此進入佛的境界。

【English Translation】 English version: Wisdom is the leader, guiding the practice of speech and action. To grasp the essentials, the degree of wisdom is limitless, like a great lamp, with great compassion as the foremost. It can discern and understand skillful means, not abandoning the original vows, established by the majestic power of all Tathagatas, and should not rest. Their wisdom can respond to all sentient beings, traveling through the boundless worlds of all Buddhas, proclaiming the Dharma, and dissolving the afflictions of sentient beings. Furthermore, disciples of the Buddha, observe that Bodhisattvas constantly cultivate the state of the path attained through equanimity, which is unshakeable. They accumulate all the scriptures of all Buddhas, and their actions in body, speech, and mind continuously progress, thereby attaining this state. Their strength and will are firm and unwavering, capable of eliminating all worldly toil. Their hearts are filled with benevolence and harmony, their strength is powerful, and they are in a leading position. They can freely transform sentient beings, relying on the power of great compassion, giving without seeking reward for the sake of sentient beings, and more firmly establishing the power of great compassion. They protect all sentient beings, attaining a firm state through the power of total retention, not abandoning sentient beings, and truly attaining all the Buddha's teachings through the power of their vows. They choose and discern, skillfully establish, and dwell in infinite worlds through the power of supernatural abilities. At the root of all actions, they protect all sentient beings, firmly dwelling in the power of their vows, following and practicing all the Bodhisattva's paths, without abandoning them. With limitless power, they practice firmly, gathering all the scriptures of all Buddhas, dwelling in the power established by the Tathagatas, achieving perfect enlightenment, and knowing everything with keen awareness. Entering this practice, they possess such power, universally manifesting all supernatural transformations, endlessly, and freely being reborn in all places they go. Vajragarbha (a Bodhisattva's name) said, 'Disciples of the Buddha, this is how the practices of all Bodhisattvas dwell in the land of wisdom, unshakeable. This is unparalleled and is also called the non-retrogressive land. If wisdom does not regress, it is difficult to withstand, and all sentient beings cannot attain it. This is the land of pure innocence, the place where nothing is born yet can give rise to things, the land of extinction where wishes are fulfilled, the ultimate land where nothing is created, the land of non-action where true wisdom is accumulated, the land of establishment where vows are well cultivated, the land of liberating from the karma of non-action without wealth, where the sufferings of past lives are eliminated, and evil is subdued.' Disciples of the Buddha, great Bodhisattvas, thus enter the realm of the Buddha.

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種承佛功勛威神遠照，由歸如來威儀至業佛境界門，常為如來之所建立，得入釋梵四天王宮，金剛力士，常隨侍后，逮致定力，其身無限，降伏色藏，散無量結，以皆永離。諸身行力，具威無極，大神通力，所行報應，而得自在。無限定意，受莂無量，自恣由己，而無所礙，如其淳淑，覺度眾生，所示現義。以入是行，得入道場，無極大慧，以行大慧神通之業，常演大聖智慧光明，施與章句，無掛礙界。分別世界十方國土所宣章句，現一切業功勛之德，發心自在，而諦思惟，解去來今，迴轉一切眾魔徑路。下於聖慧，游入如來，州郡境界，無際國土，所處講堂，奉菩薩行，其所誘進，無能退轉，以故名曰入無動地。」

金剛藏曰：「是故佛子！菩薩逮得無動轉地，常在無際，見諸如來不可稱限，未曾違遠，彼行究竟，成三昧定，威力所入，見佛供養，奉事歸命，終不忘舍。於一一劫中一一世界，所見講堂，各現諸佛，咸各供養無央數億百千垓佛。一切施安，稽首歸命，以禮如來，曉了世界，以為元首，慕導道明啟受法教，重複加增，逮佛滅度，行無等侶，巍巍超絕，與眾殊異，咨受世界。講問宣傳，遵無央數億百千垓所積德本，轉進顯耀。猶如，佛子！此閻浮利上明月珠，又其價直，一閻浮提，以用著頸，為無

【現代漢語翻譯】 現代漢語譯本：他們繼承佛陀的功勛和威神，遠播光芒，由此歸向如來（Tathagata，佛的稱號）的威儀，達到佛的境界之門。他們常為如來所建立，得以進入釋梵（Shakra and Brahma，佛教中的天神）四天王宮，金剛力士（Vajrapani，佛教護法神）常隨侍在後。他們獲得禪定之力，其身無限，降伏色蘊（Rupa-skandha，五蘊之一，指物質），散去無量煩惱結縛，從而永遠脫離。他們的身行之力，具足無上的威嚴，大神通力，所行之報應，都得自在。他們有無限定的意念，接受無量的授記，自由自在，沒有任何障礙，如同他們純熟的德行，覺悟度化眾生，所顯現的意義。他們進入這種修行，得以進入道場，擁有無上的大智慧，以行大智慧神通的事業，常演說大聖智慧光明，施與章句，沒有掛礙的境界。他們分別世界十方國土所宣說的章句，顯現一切業的功勛之德，發心自在，並仔細思惟，瞭解過去、現在、未來，迴轉一切眾魔的路徑。他們降臨于聖慧，游入如來州郡的境界，無際的國土，所處的講堂，奉行菩薩行，他們所引導的，沒有能退轉的，因此名為入無動地。 金剛藏（Vajragarbha，菩薩名）說：『所以佛子！菩薩獲得無動轉地，常在無際，見到諸如來不可稱數，未曾遠離，他們的修行究竟，成就三昧（Samadhi，禪定）定力，威力所入，見到佛陀供養，奉事歸命，終不忘舍。於一一劫（Kalpa，佛教時間單位）中一一世界，所見講堂，各現諸佛，都各自供養無央數億百千垓佛。他們一切施安，稽首歸命，以禮敬如來，曉了世界，以為元首，慕導道明啟受法教，重複加增，直到佛陀滅度，他們的修行沒有等侶，巍巍超絕，與衆不同，咨受世界。他們講問宣傳，遵循無央數億百千垓所積的德本，轉進顯耀。猶如，佛子！這閻浮利（Jambudvipa，佛教地理概念，指我們所居住的世界）上的明月珠，又其價值，一閻浮提，用它戴在頸上，為無』

【English Translation】 English version: They inherit the Buddha's merits and majestic power, shining far and wide, and thereby return to the Tathagata's (a title for the Buddha) dignified conduct, reaching the gate of the Buddha's realm. They are constantly established by the Tathagata, enabling them to enter the palaces of Shakra and Brahma (deities in Buddhism), with Vajrapani (a Buddhist guardian deity) always attending behind them. They attain the power of Samadhi (meditative concentration), their bodies are boundless, they subdue the Rupa-skandha (the aggregate of form, one of the five aggregates), and scatter countless knots of afflictions, thus forever liberated. Their bodily actions possess supreme majesty, great supernatural powers, and the karmic consequences of their actions are all free and unhindered. They have unlimited intentions, receive countless predictions, are free and unconstrained, without any obstacles, just like their pure virtues, awakening and liberating sentient beings, and the meaning they manifest. They enter this practice, enabling them to enter the Bodhimanda (place of enlightenment), possessing supreme great wisdom, engaging in the activities of great wisdom and supernatural powers, constantly expounding the great sage's wisdom and light, bestowing teachings, without any hindrance. They distinguish the teachings proclaimed in the ten directions of the world, manifesting the merits of all actions, freely initiating their minds, and carefully contemplating, understanding the past, present, and future, reversing the paths of all demons. They descend into sacred wisdom, entering the realms of the Tathagata's states, boundless lands, the lecture halls where they reside, practicing the Bodhisattva path, and those they guide cannot regress, hence they are called those who have entered the Immovable Ground. Vajragarbha (a Bodhisattva's name) said: 'Therefore, sons of the Buddha! Bodhisattvas who attain the Immovable Ground are constantly in the boundless, seeing countless Tathagatas, never far away, their practice is complete, they achieve the power of Samadhi, and through the power they have entered, they see the Buddhas, make offerings, serve and take refuge, never forgetting or abandoning them. In each kalpa (an eon in Buddhism) and in each world, in the lecture halls they see, various Buddhas appear, and they each make offerings to countless billions of nayutas of Buddhas. They bestow peace, bow down and take refuge, respect the Tathagatas, understand the world, take them as their leaders, admire and guide the path, receive the teachings, repeatedly increase their practice, until the Buddhas pass into Nirvana, their practice is unparalleled, majestic and extraordinary, different from the masses, and they receive the world's teachings. They lecture, question, and propagate, following the roots of virtue accumulated over countless billions of nayutas, advancing and shining brightly. Just like, sons of the Buddha! This bright moon pearl on Jambudvipa (the world we inhabit, according to Buddhist cosmology), and its value, one Jambudvipa, if worn around the neck, is without'

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等倫，一切天下人民之眾，所著瓔珞，無能及者。如是佛子！菩薩住是不動轉地，以此德本，成其大明，一切聲聞及緣覺眾，所不能逮。及於七住菩薩行業，菩薩以入此道地者，承無極慧，消除眾生一切塵勞，剖判聖慧微妙道門，猶如佛子，主于梵天，所行慈心，遍大千界，其光普照。菩薩大士，亦復如是。住此菩薩無動轉地，照耀百千諸佛剎土滿中塵數，光明悉周無量佛國，照盡一切眾生塵勞，稍漸滅除心之毒垢，是為佛子，菩薩住是不動轉行所宣平正，菩薩功德第八道地。弘普咨嗟，諸劫無際，不可究竟，菩薩所住，因為梵天大梵天王，主千世界，聲聞緣覺，菩薩所行，真正莫能逮者，而度無極，分別世界，修無等倫，聞所講說，所興因緣，方便之業，佈施敬愛，利人等利，一切救濟，常思念佛，未曾違舍，眾行具足，至一切智。專惟大道，以何修行，為眾生尊，一切殊特。將順普聖，覆護十方，發意之頃，遵如是像。勤奉精進，一時須臾逮具足成十千世界百千剎土，滿中諸塵三昧正受，及見十千百千三千世界滿中塵數諸菩薩等，眷屬圍繞，從是發願，菩薩力勢所誓殊特，靡不感動，智慧明瞭，不可稱計。如是思之，億百千垓不可限載行無量劫，功勛無底，無以為喻。」

時金剛藏菩薩大士，復欲重散分別

【現代漢語翻譯】 現代漢語譯本： 等倫（指與佛同等），一切天下人民所佩戴的瓔珞（一種裝飾品），沒有能比得上菩薩的。佛子啊！菩薩安住于這不動轉地（菩薩修行的一個階段），憑藉這種功德根本，成就其大光明，一切聲聞（聽聞佛法而修行的人）和緣覺（靠自己領悟佛法的人）都無法企及。以及處於七住（菩薩修行的七個階段）的菩薩的修行，菩薩進入這個道地，承載著無極的智慧，消除眾生的一切塵勞（煩惱），剖析開示聖慧微妙的道門，就像佛子一樣，主宰梵天（色界天的最高層），所行的慈心，遍佈大千世界，其光芒普遍照耀。菩薩大士也是如此。安住于這菩薩不動轉地，照耀著百千諸佛剎土（佛所教化的世界）中如塵土般多的世界，光明普遍照耀無量佛國，照盡一切眾生的塵勞，逐漸滅除心中的毒垢，這就是佛子啊，菩薩安住于不動轉行所宣揚的平正之道，菩薩功德的第八道地。弘揚普遍的讚歎，經歷無盡的劫數，也無法究竟，菩薩所安住的境界，因為梵天大梵天王，主宰著千個世界，聲聞緣覺，菩薩所行的，真正無法企及，而能度化無極，分別世界，修行無與倫比，聽聞所講說的，所興起的因緣，方便的行業，佈施敬愛，利益他人等同於利益自己，一切救濟，常常思念佛，未曾違背捨棄，各種修行都具足，達到一切智（佛的智慧）。專心惟一于大道，以何種修行，成為眾生的尊者，一切都特別殊勝。順應普遍的聖人，覆蓋保護十方，發願的瞬間，遵循這樣的形象。勤奮奉行精進，一時須臾就能夠具足成就十千世界百千剎土，充滿如塵土般多的三昧正受（禪定），以及見到十千百千三千世界中如塵土般多的諸菩薩等，眷屬圍繞，從這裡發願，菩薩的力量和誓願特別殊勝，沒有不被感動的，智慧明瞭，不可稱量計算。像這樣思考，億百千垓（數量單位）不可限量的修行無量劫，功勛沒有底，無法用比喻來形容。 這時金剛藏菩薩大士，又想再次散開分別。

【English Translation】 English version: Equal to the Buddha, the ornaments worn by all the people in the world cannot compare to those of a Bodhisattva. O son of the Buddha! A Bodhisattva dwelling in this immovable ground (a stage of Bodhisattva practice), through this root of merit, achieves great illumination, which all Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own) cannot reach. And for Bodhisattvas in the seven abodes (seven stages of Bodhisattva practice), when a Bodhisattva enters this path, they bear immeasurable wisdom, eliminating all the defilements of sentient beings, dissecting and revealing the subtle gate of holy wisdom, just like the son of the Buddha, who rules over the Brahma heaven (the highest realm of the Form realm), whose loving-kindness pervades the great chiliocosm, and whose light shines universally. The great Bodhisattva is also like this. Dwelling in this immovable ground of the Bodhisattva, they illuminate hundreds of thousands of Buddha lands (worlds where Buddhas teach) filled with dust-like worlds, their light universally shining in immeasurable Buddha lands, illuminating all the defilements of sentient beings, gradually extinguishing the poisons of the mind. This, O son of the Buddha, is the upright path proclaimed by the Bodhisattva dwelling in the immovable practice, the eighth ground of Bodhisattva merit. The universal praise is extolled, through endless kalpas (eons), it cannot be fully comprehended. The state where the Bodhisattva dwells, because the Brahma Great Brahma King rules over a thousand worlds, the Sravakas and Pratyekabuddhas, the practice of the Bodhisattva, truly cannot reach, and can liberate immeasurably, distinguishing worlds, practicing incomparably, hearing what is spoken, the causes and conditions that arise, the skillful means of practice, giving with respect and love, benefiting others as oneself, all forms of aid, constantly thinking of the Buddha, never abandoning, all practices are complete, reaching all-knowing wisdom (the wisdom of a Buddha). Focusing solely on the great path, through what practice, does one become the honored one of sentient beings, everything is especially unique. Conforming to the universal sages, covering and protecting the ten directions, at the moment of making a vow, following this image. Diligently practicing with vigor, in a moment, one can fully achieve ten thousand worlds, hundreds of thousands of lands, filled with dust-like samadhi (meditative absorption), and see ten thousand, hundreds of thousands, three thousand worlds filled with dust-like Bodhisattvas, surrounded by their retinues, from here making vows, the power and vows of the Bodhisattva are especially unique, none are not moved, wisdom is clear, immeasurable. Thinking like this, for immeasurable kalpas, with countless, limitless practices, the merit is bottomless, there is no comparison. At this time, the great Bodhisattva Vajragarbha, again wished to further elaborate.

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此義，即說頌曰：

「漸備七住地，　　智凈行善權； 　諦將護導業，　　結立無極愿。 　積功而累德，　　堅住人中上； 　志樂於聖慧，　　輒入第八住。 　殖德大聖慧，　　精進行慈愍； 　其心無限量，　　意念猶虛空。 　聞法能曉了，　　入大聖勢力； 　忍力無所生，　　寂寞順微妙。 　所受無所起，　　不生無有相； 　不滅無所壞，　　亦無所究暢。 　處所為自然，　　無本藏舍念； 　已離心意性，　　其思等如空。 　斯忍以如是，　　所行無放逸； 　行深要感動，　　逮致惔怕行。 　眾生無能解，　　由閑居行業； 　執持心所想，　　曉了眾行念。 　其意立若斯，　　心無有思想； 　如比丘消滅，　　逮得無所著。 　心之所想念，　　猶夢所見覺； 　若梵天具足，　　欲界亦如是。 　安住本立愿，　　數數而勸眾； 　是為第一忍，　　得致阿惟顏。 　我等慧玄迥，　　勢力意解法； 　彼則無我所，　　精進勤修行。 　所可奉寂寞，　　消一切愛網； 　滅于大然熾，　　世俗塵勞火。 　自識本宿願，　　行愍哀眾生； 　以慧利造立，　　用度脫黎庶。 　常能尊此法，　　住本無無想； 　佛解一切住，　　越聲聞緣覺。 　世間俗威勢，　　無

【現代漢語翻譯】 現代漢語譯本 此義，用偈頌來說明： 『逐漸具備七住地（菩薩修行次第的第七階段），智慧清凈，善於運用方便法門； 以真諦護持引導眾生的事業，立下無邊無際的誓願。 積累功德，堅固地安住於人中之上； 心志樂於聖者的智慧，隨即進入第八住地（菩薩修行次第的第八階段）。 種植功德，擁有大聖的智慧，精進修行慈悲之心； 內心沒有**（此處原文有缺失，無法翻譯），意念如同虛空一般。 聽聞佛法能夠明瞭，進入大聖的勢力； 忍辱的力量無所生起，寂靜順應微妙的真理。 所感受的沒有生起，不生不滅，沒有形相； 不滅也沒有壞滅，也沒有究竟通達之處。 所處的地方是自然而然的，沒有根本的執著，捨棄一切念頭； 已經遠離了心意和自性，其思慮如同虛空一般。 這種忍辱是這樣的，所行沒有放逸； 修行深入要感動眾生，達到寂靜無為的境界。 眾生無法理解，因為這是閑居修行的境界； 執持心中所想，明瞭眾生的各種行為和念頭。 其意念堅定如是，心中沒有思想； 如同比丘滅盡煩惱，達到無所執著的境界。 心中所想的念頭，如同夢中所見所覺； 如果梵天具足，欲界也是如此。 安住于根本的誓願，常常勸導眾生； 這是第一忍，能夠達到阿惟顏（無生法忍）。 我們智慧玄妙深遠，以勢力理解佛法； 他們則沒有我所執著，精進勤奮地修行。 所奉行的是寂靜，消滅一切愛慾的羅網； 熄滅熾盛的貪慾之火，世俗的塵勞之火。 自己認識到前世的宿願，修行慈悲哀憫眾生； 用智慧利益眾生，用以度脫百姓。 常常能夠尊重此法，安住于根本的無念狀態； 佛陀瞭解一切住處，超越聲聞和緣覺。 世間的俗世威勢，沒有

【English Translation】 English version This meaning is explained in the following verses: 'Gradually equipped with the seven abodes (the seventh stage of a Bodhisattva's practice), with pure wisdom and skillful means; Protecting and guiding the work of sentient beings with truth, establishing boundless vows. Accumulating merits and virtues, firmly dwelling among the highest of people; With a mind delighting in the wisdom of the saints, immediately entering the eighth abode (the eighth stage of a Bodhisattva's practice). Cultivating virtues, possessing the great sage's wisdom, diligently practicing compassion; The mind is without ** (the original text is missing here, unable to translate), thoughts are like empty space. Hearing the Dharma, one can understand, entering the power of the great sage; The power of patience is without arising, peaceful and in accordance with the subtle truth. What is received has no arising, neither birth nor death, without form; Neither extinguished nor destroyed, nor is there any ultimate attainment. The place is natural, without fundamental attachment, abandoning all thoughts; Having already departed from mind, intention, and nature, their thoughts are like empty space. This patience is like this, what is practiced is without negligence; Deep practice must move sentient beings, reaching the state of tranquil non-action. Sentient beings cannot understand, because this is the realm of secluded practice; Holding onto what is thought in the mind, understanding the various actions and thoughts of sentient beings. Their intention is established like this, the mind is without thought; Like a Bhikkhu who has extinguished afflictions, attaining the state of non-attachment. The thoughts in the mind are like what is seen and felt in a dream; If Brahma is complete, the desire realm is also like this. Dwelling in the fundamental vow, constantly exhorting sentient beings; This is the first patience, able to attain Aviveyan (the patience of non-birth). Our wisdom is profound and far-reaching, understanding the Dharma with power; They have no attachment to self, diligently and diligently practice. What is practiced is stillness, eliminating all nets of desire; Extinguishing the blazing fire of greed, the fire of worldly toil. Recognizing one's past vows, practicing compassion and pity for sentient beings; Using wisdom to benefit sentient beings, using it to liberate the people. Always able to respect this Dharma, dwelling in the fundamental state of non-thought; The Buddha understands all abodes, surpassing Sravakas and Pratyekabuddhas. The worldly power of the secular world, without

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及此十力； 　唯智無能限，　　三世無掛礙。 　無等倫如是，　　天人所奉敬； 　合集以導化，　　行無數慧門。 　成就最勝法，　　入無量彼岸； 　前世行佛道，　　假使順隨時。 　如是致賢明，　　逮入殊聖地； 　一時普周遍，　　至於十方界。 　以致慧所歸，　　逮得諸神通； 　猶如大海水，　　諸天華神器。 　心貪以永除，　　得立慧道業； 　選擇諸剎土，　　住在曉分別。 　四種之境界，　　離若干貪利； 　微細及粗獷，　　等入識解義。 　一切三千界，　　滿中眾塵數； 　分別眾生本，　　四大所生身。 　計數諸慕樂，　　六趣限如是； 　解散慧境界，　　不可稱限量。 　慧剖判心意，　　至於一切心； 　彼修己身行，　　故將導眾生。 　一切三千界，　　周普若干色； 　徹見眾品形，　　然在無限世。 　猶如日周行，　　在上虛空行； 　已斯殿舍進，　　光明普照耀。 　御以本無慧，　　在法界不動； 　黎庶性清凈，　　道明所遍照。 　如眾生本性，　　其身各所在； 　顯現一切眾，　　照化天世間。 　己身得自在，　　勝降無性行； 　示現安住身，　　莊嚴諸相好。 　眾生土如是，　　從罪福受身； 　若干種聖性，　　成法之慧體

【現代漢語翻譯】 現代漢語譯本 以及這十種力量（十力，指佛陀的十種智慧力量）； 唯有智慧沒有邊際，過去、現在、未來三世都沒有任何障礙。 沒有可以與之相比的，如此殊勝，天人和世人都敬奉他； 彙集一切智慧來引導教化眾生，修行無數的智慧法門。 成就最殊勝的佛法，進入無量的彼岸（涅槃）； 前世修行佛道，假使順應時機。 如此達到賢明，進入殊勝的聖地； 一時之間普遍周遍，到達十方世界。 以至於智慧所歸宿，獲得各種神通； 猶如大海的水，諸天所用的花和神器。 心中的貪慾永遠消除，得以建立智慧的道業； 選擇各種佛剎凈土，安住在明曉分別的境界。 四種境界（指四禪），遠離各種貪婪和利益； 微細和粗獷的境界，都平等地進入認識理解的意義。 一切三千大千世界，充滿著無數的微塵； 分別眾生的根本，由地、水、火、風四大所生的身體。 計算各種喜好和慾望，六道輪迴的界限就是這樣； 解散智慧的境界，不可稱量。 智慧剖析判斷心意，達到一切心； 他修習自身的行為，所以能夠引導眾生。 一切三千大千世界，普遍存在著各種顏色； 徹底看見各種形態，存在於無限的世代。 猶如太陽週而復始地執行，在虛空中執行； 已經進入這殿堂，光明普遍照耀。 以原本就有的智慧駕馭，在法界中不動搖； 百姓的本性清凈，佛道的光明普遍照耀。 如同眾生的本性，他們的身體各在不同的地方； 顯現給一切眾生，照耀教化天界和人間。 自身獲得自在，殊勝地降伏無自性的行為； 示現安住的身體，莊嚴各種相好。 眾生所處的國土就是這樣，從罪業和福報中受生； 各種聖潔的本性，成就佛法的智慧本體。

【English Translation】 English version And these ten powers (Ten Powers, referring to the ten wisdom powers of the Buddha); Only wisdom has no limit, and there are no obstacles in the past, present, and future three times. There is nothing comparable to it, so supreme that gods and humans all revere him; Gathering all wisdom to guide and teach sentient beings, practicing countless wisdom dharma doors. Achieving the most supreme Dharma, entering the immeasurable other shore (Nirvana); Practicing the Buddha's path in previous lives, if one follows the opportune time. Thus attaining wisdom and virtue, entering the supreme holy land; Universally pervading all at once, reaching the ten directions of the world. To the point where wisdom returns, obtaining various supernatural powers; Like the water of the great ocean, the flowers and divine objects used by the gods. The greed in the heart is forever eliminated, thus establishing the path of wisdom; Choosing various Buddha lands, dwelling in the realm of clear discernment. The four realms (referring to the four Dhyanas), away from all greed and gain; The subtle and the coarse realms, all equally entering the meaning of understanding. All the three thousand great thousand worlds, filled with countless dust particles; Discerning the root of sentient beings, the body born from the four great elements of earth, water, fire, and wind. Calculating various likes and desires, the limits of the six realms of reincarnation are like this; Dissolving the realm of wisdom, immeasurable. Wisdom analyzes and judges the mind, reaching all minds; He cultivates his own actions, therefore he can guide sentient beings. All the three thousand great thousand worlds, universally existing in various colors; Thoroughly seeing all forms, existing in infinite generations. Like the sun revolving, moving in the empty space; Having entered this palace, the light shines universally. Governing with the original wisdom, unmoving in the Dharma realm; The nature of the people is pure, the light of the Buddha's path shines universally. Like the nature of sentient beings, their bodies are in different places; Appearing to all sentient beings, illuminating and teaching the heavens and the human world. Having obtained freedom, supremely subduing the actions of no-self; Manifesting the body of abiding, adorned with various auspicious marks. The lands where sentient beings dwell are like this, receiving bodies from sins and blessings; Various holy natures, achieving the wisdom essence of the Dharma.

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。 　虛無為身界，　　受以平等業； 　現神足諸變，　　消黎庶眾穢。 　十力廣自在，　　因慧廣無極； 　造聖逮慧明，　　興發愍順哀。 　一切最勝教，　　以法生道業； 　謹慎護三事，　　無動如須彌。 　諸眾祐號力，　　柔士勢無恚； 　是士無迴轉，　　眾魔莫能當。 　佛之所建立，　　釋梵咸奉敬； 　其金剛力士，　　以力勢常侍。 　於是土地處，　　合德不可量； 　億百千劫中，　　不能盡其限。 　稽首歸諸佛，　　其億數那術； 　成就最上道，　　猶嚴王者服。 　極是道地處，　　菩薩斯集會； 　得為大梵天，　　若干界功德。 　宣佈三乘業，　　逮得無限侶； 　慈心為清凈，　　光明慧消塵。 　一時發心頃，　　至百千佛土； 　逮諸定意元，　　如滿剎土塵。 　勇猛睹處所，　　十方化眾生； 　所愿亦如是，　　莊嚴尊無限。 　此說取要言，　　第八勝自在； 　具足億千劫，　　皆不能盡極。」

說此第八住時，應時震動百億佛土，佛之威神之所建立，不可思議功德巍巍。不可限量演妙光明，普現一切諸身形類，照諸國土，安諸眾生。無央數千諸菩薩眾，住于虛空，所供養具，超天上物。所貢上佛，玄絕殊特，大神妙天，與其眷屬自在天人，

【現代漢語翻譯】 現代漢語譯本 以虛空為身軀的界限，承受著平等的業報； 顯現神通變化，消除民眾的污穢。 擁有十種力量，廣闊自在，因智慧而廣大無邊； 修行聖道，獲得智慧光明，興起慈悲憐憫之心。 一切最殊勝的教誨，以佛法開創道業； 謹慎守護身口意三業，穩如須彌山。 諸佛菩薩的護佑和力量，性情柔和，沒有嗔恨； 這樣的修行者不會退轉，眾魔無法阻擋。 佛所建立的教法，連釋提桓因（Śakra devānām indra，帝釋天）和梵天（Brahmā，創造神）都恭敬奉行； 那些金剛力士（Vajrapāṇi，手持金剛杵的護法神），以強大的力量常侍左右。 於是，這片土地的功德，聚合起來不可估量； 即使經過億百千劫，也無法窮盡其限。 我稽首歸依諸佛，他們的數量有億萬那由他（nayuta，數量單位）； 成就最上之道，如同莊嚴的王者服飾。 這是道行的極高境界，菩薩們在此安住； 獲得大梵天（Mahābrahmā，色界初禪天之主）的果位，擁有若干世界的功德。 宣說三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的教業，獲得無量的同伴； 以慈悲心為清凈，光明智慧消除塵垢。 在一次發心的瞬間，就能到達百千佛土； 獲得各種禪定，如同充滿佛土的微塵。 勇猛地觀察一切處所，在十方世界教化眾生； 所發的願望也是如此，莊嚴尊貴，無有窮盡。 以上所說是要點，第八住位的殊勝自在； 即使經過億千劫，也無法完全說盡。 當宣說這第八住位時，應時震動百億佛土，這是佛的威神之力所建立，具有不可思議的巍巍功德。不可思議地演化出微妙光明，普遍顯現一切身形種類，照耀各個國土，安撫一切眾生。無數千計的菩薩眾，安住在虛空中，他們所供養的物品，超越了天上的寶物。他們所供奉的佛，玄妙殊特，大神妙天（Mahādeva，大自在天）及其眷屬自在天人（Īśvara，自在天）,

【English Translation】 English version Taking emptiness as the boundary of the body, receiving equal karma; Manifesting divine transformations, eliminating the defilements of the populace. Possessing ten powers, vast and free, boundless due to wisdom; Cultivating the holy path, attaining the light of wisdom, arousing compassion and pity. All the most supreme teachings, establishing the path of practice through the Dharma; Carefully guarding the three karmas of body, speech, and mind, as stable as Mount Sumeru. The protection and power of all Buddhas and Bodhisattvas, gentle in nature, without anger; Such practitioners will not regress, and no demons can withstand them. The teachings established by the Buddha, even Śakra devānām indra (the lord of gods) and Brahmā (the creator god) respectfully follow; Those Vajrapāṇi (the guardian deities holding vajra) with great power are always in attendance. Thus, the merits of this land, when combined, are immeasurable; Even after hundreds of millions of kalpas, their limits cannot be exhausted. I bow my head and take refuge in all the Buddhas, whose numbers are in the billions of nayutas (a unit of number); Achieving the supreme path, like the majestic attire of a king. This is the highest state of practice, where Bodhisattvas reside; Attaining the position of Mahābrahmā (the lord of the first dhyana heaven), possessing the merits of several worlds. Propounding the teachings of the three vehicles (triyāna: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), gaining countless companions; With a compassionate heart as purity, the light of wisdom eliminates defilements. In the instant of one aspiration, one can reach hundreds of thousands of Buddha lands; Attaining various samadhis, as numerous as the dust particles filling Buddha lands. Courageously observing all places, transforming sentient beings in the ten directions; The vows made are also like this, majestic and boundless. What has been said above are the key points, the supreme freedom of the eighth stage; Even after hundreds of millions of kalpas, it cannot be fully described. When this eighth stage is being explained, a hundred billion Buddha lands shake at that moment, established by the majestic power of the Buddha, possessing inconceivable and magnificent merits. Inconceivably manifesting subtle light, universally appearing in all forms and kinds, illuminating all lands, and pacifying all sentient beings. Countless thousands of Bodhisattvas, residing in the sky, their offerings surpassing heavenly treasures. The Buddhas they offer to are profound and unique, Mahādeva (the great god) and his retinue of Īśvara (the free gods),

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亦咸悅豫，以若干品，而供養尊，奉事德海。諸天玉女，無數億千，歡喜踴躍，諸根和悅，以妙伎樂，鼓天倡樂，供養大聖。斯諸伎樂，樂大神聖，出如是輩百千音聲，其響柔和，寂寞惔怕，消諸患厭，離眾穢垢。舍于土地，所行至真，而有卓然，用眾生故，游到十方，大通所顯，現最上行，志若虛空，心亦如之。天中之尊，人中為上，覺了最明，玄妙境界，無底功勛，十方嚴凈，奉事道門，眾祐諸子，以道顯示，不可限量佛之功勛。遵行聖慧，不慕徑跡，於一剎土而不動移，皆周諸國無有塵垢，遍趣愍傷眾生之類，為之元首。滅一切向，無所想念，所言暢音，辭百千種。若有聞教不肖眾生，心在下劣，其意自歸。彼若聞聲，至聖所現，隨其本行，而開化之。若有眾生，諸根明達，心好因緣，無所志樂，為現離垢慧明之義。若有眾生，心抱愍哀，意懷慈仁，佛在彼處，勤示正行。若有眾生，志在上尊，意樂斯法，在彼顯示無量佛身，因其化現，猶如幻師。所周旋處，導無央數億千垓身。佛子如是，樂於慧幻，現一切行離諸所有，如是音聲，其數百千，班宣柔軟，仁和之向。天人玉女，在世歸伏，默然樂寂，眾會欣豫，歌頌安住，功勛德稱，巍巍無量，不可講論。說此菩薩，第八道地，奉行正法，通至大乘。

漸

【現代漢語翻譯】 現代漢語譯本：他們也都非常喜悅，用各種各樣的供品，來供養這位尊者，侍奉這位功德如海的聖人。無數億千的天女，歡喜雀躍，身心愉悅，用美妙的技藝和音樂，演奏天上的樂曲，供養這位大聖。這些樂曲，令大神聖感到愉悅，發出成百上千種聲音，其聲響柔和，寂靜安寧，消除一切憂患和厭惡，遠離各種污穢。他捨棄了世俗的土地，所行皆是真理，並且卓爾不群，爲了眾生的緣故，遊歷十方世界，顯現大通之力，展現最上乘的修行，志向如同虛空，心境也與之相同。他是天界中最尊貴的，人間最至上的，覺悟最為明徹的，達到了玄妙的境界，擁有無底的功勛，十方世界都因他而莊嚴清凈，他侍奉真理之道，庇佑所有的弟子，用真理來開示他們，佛的功勛是不可思議的。他遵循聖賢的智慧，不追求捷徑，在一個剎土（佛土）中不移動，卻能周遊各個國度，沒有沾染一絲塵垢，普遍地憐憫和救度眾生，成為他們的首領。他滅除一切執著，沒有任何妄想，所說的話語流暢動聽，辭藻豐富多樣。如果有聽到教誨卻不求上進的眾生，心性低下，其意念自然會歸向佛法。他們如果聽到聖者的聲音，就會隨著他們原本的修行，而得到開化。如果有眾生，諸根明利通達，心性喜好因緣，沒有其他志向和愛好，佛就會為他們展現離垢慧明的真義。如果有眾生，心懷憐憫和慈悲，佛就會在那裡，勤勉地開示正道。如果有眾生，志向高遠，喜歡佛法，佛就會在那裡顯現無量的佛身，根據他們的根器而化現，如同幻術師一般。他所周遊的地方，引導著無數億千垓的身軀。佛子們就是這樣，樂於智慧的幻化，展現一切修行而遠離所有執著，這樣的聲音，成百上千，宣揚著柔和仁慈的教誨。天人和玉女，在世間歸順於他，默然享受寂靜，大眾歡喜愉悅，歌頌安住，功勛和德行，巍峨無量，不可言說。這裡講述的是菩薩的第八道地（菩薩修行階位），奉行正法，通達大乘佛法。 漸

【English Translation】 English version: They were all delighted and joyful, using various offerings to venerate the Honored One, serving the virtuous ocean. Countless billions of celestial maidens, rejoicing and leaping, with their senses harmonious and pleased, used exquisite skills and music, playing heavenly melodies, to offer to the Great Sage. These musical performances, pleasing to the Great Sage, emitted hundreds and thousands of sounds, their resonance gentle, tranquil, and peaceful, eliminating all worries and aversions, and separating from all impurities. He abandoned the mundane lands, his actions all aligned with truth, and he was outstanding, for the sake of all beings, traveling to the ten directions, manifesting the power of Great Penetration, displaying the supreme practice, his aspiration like the void, his mind also like it. He is the most honored in the heavens, the supreme among humans, his enlightenment the most clear, reaching the profound and subtle realm, possessing boundless merits, the ten directions are adorned and purified because of him, he serves the path of truth, protects all disciples, and uses the truth to enlighten them, the Buddha's merits are inconceivable. He follows the wisdom of the sages, not seeking shortcuts, without moving from one ksetra (Buddha-field), he can travel to all countries, without being stained by a single speck of dust, universally compassionate and saving all beings, becoming their leader. He extinguishes all attachments, without any delusions, his words are fluent and pleasing, his rhetoric rich and varied. If there are beings who hear the teachings but are not diligent, with inferior minds, their thoughts will naturally turn to the Dharma. If they hear the voice of the Sage, they will be enlightened according to their original practices. If there are beings, whose senses are sharp and clear, whose minds are fond of causes and conditions, without other aspirations or pleasures, the Buddha will reveal to them the true meaning of pure wisdom. If there are beings, whose hearts are filled with compassion and kindness, the Buddha will be there, diligently teaching the right path. If there are beings, whose aspirations are lofty, who love the Dharma, the Buddha will manifest countless Buddha bodies there, transforming according to their capacities, like a magician. Wherever he travels, he guides countless billions of bodies. The Buddha's disciples are like this, delighting in the illusion of wisdom, manifesting all practices while being detached from all attachments, such sounds, hundreds and thousands, proclaiming gentle and compassionate teachings. Heavenly beings and maidens, in the world, submit to him, silently enjoying tranquility, the assembly is joyful and pleased, singing praises and abiding, his merits and virtues, majestic and boundless, cannot be described. This speaks of the eighth stage of the Bodhisattva (a stage in the Bodhisattva's path), practicing the right Dharma, reaching the Great Vehicle. Gradually

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備經善哉意住品第九

金剛藏曰：「且聽佛子！菩薩大士，諸佛慧行，無量如是。轉復增加，游于寂寞，志在脫門，諸如來慧，長益至德，又以仁意，所可修行，如來秘密。因可游入斯大道慧不可思議選擇至要總持清凈三昧正受，放舍眾非，清凈之業導利一切，成大神通，弘廣殊遠，分別世界，教令黎庶，只行獨步。十力無畏，諸佛之法，十八不共，而無等倫。嚴治道本，如來至真，轉於法輪歸趣境土。建立大哀，住于大愿，不捨十方，入于菩薩第九道地。住此地已，有不決行，善惡之心，知如審諦。供養經典，奉事至真，以及有漏無漏之法，各順俗法度世之法。修行所思，不可思議，遵承究竟，不決了法。順從聲聞緣覺之法，奉行菩薩，敬重斯道，要誓隨時如來道地。以時歸至，有為之法，親近志在無為之法，知如審諦。如是慧明，覺了所歸，如審解知眾生心行，所可取捨，塵勞之垢，所受禍福，攝取諸根所行，篤信諸種歸趣心性眾結造行之處，所生受處所居止處，決了三聚。業所至奏，知如審諦。察眾生心，所行是非，若干品心，其心須臾而有進退，若合若散，其心無身，心不可限，一切普興，心為顯耀，其心若塵，若無塵勞，若有縛心，及與解心，亦如幻化曉了其心，所歸住止因緣進退，又其塵勞，玄絕

【現代漢語翻譯】 現代漢語譯本：金剛藏菩薩說：『佛子們，請聽！菩薩大士們，諸佛的智慧修行，是無量無邊的。他們不斷增長，在寂靜中游走，志向在於解脫之門。諸如來的智慧，不斷增長至德，又以仁慈之心，修行如來的秘密。因此可以進入這不可思議的大道智慧，選擇至關重要的總持清凈三昧正受，放下一切錯誤，以清凈的業引導利益一切眾生，成就大神通，弘揚廣闊深遠，分別世界，教導民眾，獨自前行。他們擁有十力無畏，諸佛的法則，十八不共之法，無與倫比。他們嚴謹治理道之根本，如來至真，轉動法輪，歸向凈土。他們建立大慈悲，安住于大愿，不捨棄十方眾生，進入菩薩的第九道地。安住於此地后，對於善惡之心，能夠如實審視，不再猶豫。他們供養經典，奉事至真，以及有漏無漏之法，各自順應世俗之法，度化世間。他們所思所行，不可思議，遵循究竟，不再猶豫。他們順從聲聞緣覺之法，奉行菩薩之道，敬重此道，發誓隨時到達如來道地。他們按時歸至有為之法，親近志在無為之法，如實審視。如此智慧明瞭，覺悟所歸之處，如實瞭解眾生的心行，所應取捨，塵勞的污垢，所受的禍福，攝取諸根所行，篤信各種歸趣心性的眾結造行之處，所生受之處，所居止之處，決斷三聚。業力所至，如實審視。他們觀察眾生的心，所行的是非，各種品類的心，其心須臾之間會有進退，或合或散，其心無形，心不可限量，一切普遍興起，心為顯耀，其心若塵，若無塵勞，若有束縛之心，以及解脫之心，也如幻化一般，明瞭其心，所歸住止的因緣進退，以及其塵勞，玄妙絕倫。』 English version: Vajragarbha said: 'Listen, sons of the Buddha! The wisdom practices of Bodhisattva Mahasattvas and all Buddhas are immeasurable. They continuously increase, wandering in solitude, with their minds set on the gate of liberation. The wisdom of the Tathagatas constantly grows to perfect virtue, and with benevolence, they cultivate the secrets of the Tathagata. Therefore, they can enter this inconceivable great path of wisdom, choosing the essential Samadhi of total retention and purity, abandoning all errors, using pure actions to guide and benefit all beings, achieving great supernatural powers, widely and profoundly spreading the teachings, distinguishing the worlds, teaching the people, and walking alone. They possess the ten powers and fearlessness, the laws of all Buddhas, the eighteen unique qualities, and are unparalleled. They strictly govern the root of the path, the Tathagata's ultimate truth, turning the wheel of Dharma, and returning to the pure land. They establish great compassion, abide in great vows, do not abandon the beings of the ten directions, and enter the ninth stage of the Bodhisattva path. Having abided in this stage, they can discern the nature of good and evil without hesitation. They offer scriptures, serve the ultimate truth, and the laws of both conditioned and unconditioned existence, each in accordance with worldly laws, to liberate the world. Their thoughts and actions are inconceivable, following the ultimate, without hesitation. They follow the laws of Sravakas and Pratyekabuddhas, practice the Bodhisattva path, respect this path, and vow to reach the Tathagata's stage at any time. They return to the conditioned laws in due time, approach the unconditioned laws, and discern them as they are. Thus, with clear wisdom, they understand where they are going, truly understanding the minds and actions of beings, what should be taken and abandoned, the defilements of dust and labor, the blessings and misfortunes they receive, the actions of the senses, the various attachments that lead to the nature of the mind, the places where they are born, the places where they dwell, and they resolve the three categories. They truly understand the consequences of karma. They observe the minds of beings, the right and wrong of their actions, the various kinds of minds, which may advance or retreat in an instant, sometimes united, sometimes scattered, the mind is formless, the mind is limitless, everything arises universally, the mind is manifest, the mind is like dust, or without dust, or with a bound mind, or with a liberated mind, it is also like an illusion, understanding the mind, the causes and conditions of where it dwells, and its progress and regress, and its defilements, which are profound and unique.'

【English Translation】 Vajragarbha said: 'Listen, sons of the Buddha! The wisdom practices of Bodhisattva Mahasattvas and all Buddhas are immeasurable. They continuously increase, wandering in solitude, with their minds set on the gate of liberation. The wisdom of the Tathagatas constantly grows to perfect virtue, and with benevolence, they cultivate the secrets of the Tathagata. Therefore, they can enter this inconceivable great path of wisdom, choosing the essential Samadhi of total retention and purity, abandoning all errors, using pure actions to guide and benefit all beings, achieving great supernatural powers, widely and profoundly spreading the teachings, distinguishing the worlds, teaching the people, and walking alone. They possess the ten powers and fearlessness, the laws of all Buddhas, the eighteen unique qualities, and are unparalleled. They strictly govern the root of the path, the Tathagata's ultimate truth, turning the wheel of Dharma, and returning to the pure land. They establish great compassion, abide in great vows, do not abandon the beings of the ten directions, and enter the ninth stage of the Bodhisattva path. Having abided in this stage, they can discern the nature of good and evil without hesitation. They offer scriptures, serve the ultimate truth, and the laws of both conditioned and unconditioned existence, each in accordance with worldly laws, to liberate the world. Their thoughts and actions are inconceivable, following the ultimate, without hesitation. They follow the laws of Sravakas and Pratyekabuddhas, practice the Bodhisattva path, respect this path, and vow to reach the Tathagata's stage at any time. They return to the conditioned laws in due time, approach the unconditioned laws, and discern them as they are. Thus, with clear wisdom, they understand where they are going, truly understanding the minds and actions of beings, what should be taken and abandoned, the defilements of dust and labor, the blessings and misfortunes they receive, the actions of the senses, the various attachments that lead to the nature of the mind, the places where they are born, the places where they dwell, and they resolve the three categories. They truly understand the consequences of karma. They observe the minds of beings, the right and wrong of their actions, the various kinds of minds, which may advance or retreat in an instant, sometimes united, sometimes scattered, the mind is formless, the mind is limitless, everything arises universally, the mind is manifest, the mind is like dust, or without dust, or with a bound mind, or with a liberated mind, it is also like an illusion, understanding the mind, the causes and conditions of where it dwells, and its progress and regress, and its defilements, which are profound and unique.'

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遠遊，療治當來，等類無業，諸結因緣，所游居處，心之合會，在一處所。若有別離，有所生處，周旋現在，進止行來，分別三界恩愛無明諸見病痛自大愚癡，無極罪殃，斷截滅除，三藏之珍，曉了審知。入至計常，八萬四千，眾塵勞行，未決罪福善不善義，教告無明，使亂心黨，令無異業，思惟眾祐，以致報應，積聚眾利，所親造行，不失果實。所報無報，黑冥清明，無闇結白，如是辭語，所行緣報，而有齊限。罪福田地，則無有量，賢聖處世，所行治事，現在罪福，當來所習，方可更歷。解乘所趣，不了所趣，曉解分別方便隨時。常等識知八萬四千若干品罪，知審所由所趣。彼達諸根柔劣中間明瞭之本，取要言之，隨眾生本，前世宿命，毀壞之事，不壞之業，微妙中間，下劣之行，塵勞伴黨，無有財業。從本行心，能以決了，若不決了開化真厚，諸根羅網，分別退轉，攝取眾想。諸相豪劣，周旋往來，進退無回，解暢三世，遠遊無窮，獨步無侶，于若干品，常以平等，八萬四千若干種根，悉能知之。取要言之，其篤信樂，柔劣中間，諸根明達，常隨諸根八萬四千，所懷篤信，而悉暢了。若干種品諸眾生行，其界柔劣，中間明達，隨從諸根八萬四千，諸種四大，上中下心，性行善惡，解暢諸根之所歸趣，彼心性行，

【現代漢語翻譯】 現代漢語譯本 遠遊（指修行者），爲了療治未來的苦難，如同那些沒有善業的人一樣，各種煩惱的因緣，所居住的地方，心念的聚合，都在一處。如果有了分離，有了新的出生，在現在世間周旋，進退行走，要分辨三界中的恩愛、無明、各種錯誤的見解、病痛、自大、愚癡，以及無盡的罪惡，都要斷除滅盡。要了解三藏（經、律、論）的珍貴，明白地審視認知。進入到常的境界，要了解八萬四千種塵勞的修行，還沒有決斷罪與福、善與不善的意義，教導無明，使混亂的心念結黨，使之沒有不同的業力，思考各種庇佑，以至於得到報應，積累各種利益，所親近的修行，不會失去果實。所報應的無報應，黑暗與光明，沒有黑暗的束縛，如同白色的清凈，像這樣的言辭，所行的因緣報應，都有一定的限度。罪福的田地，則沒有限量，賢聖在世間，所做的事情，現在的罪福，未來所習慣的，才可以經歷。理解所乘載的道理，不理解所乘載的道理，明白地分辨方便法門，隨時運用。常常平等地認知八萬四千種不同的罪業，知道審視其由來和去處。他們通達諸根的柔弱、中間和明瞭的根本，簡要地說，隨順眾生的本性，前世的宿命，毀壞的事情，不壞的業力，微妙的中間狀態，下劣的行為，塵勞的伴侶，沒有財富和事業。從本來的心出發，能夠決斷了解，如果不能決斷了解，就開化真正的厚道，諸根的羅網，分辨退轉，攝取各種想法。各種相的優劣，周旋往來，進退沒有回頭，通暢地理解三世，遠遊沒有窮盡，獨自行走沒有伴侶，對於各種不同的品類，常常以平等心對待，八萬四千種不同的根，都能夠了解。簡要地說，那些篤信樂道的人，諸根的柔弱、中間和明達，常常隨順諸根的八萬四千種，所懷有的篤信，都能夠通暢地瞭解。各種不同的品類，各種眾生的行為，他們的界限是柔弱、中間和明達，隨順諸根的八萬四千種，各種四大，上中下心，性情行為的善惡，通暢地理解諸根所歸向的地方，他們的心性行為。

【English Translation】 English version Far-traveling (referring to practitioners), to heal future sufferings, like those without good karma, the causes and conditions of various afflictions, the places where they dwell, the gathering of thoughts, are all in one place. If there is separation, if there is a new birth, revolving in the present world, advancing and retreating, one must discern the love and attachment, ignorance, various wrong views, sickness, arrogance, foolishness, and endless sins in the three realms, all of which must be cut off and extinguished. One must understand the preciousness of the three baskets (Sutra, Vinaya, Abhidhamma), and clearly examine and recognize. Entering the realm of permanence, one must understand the practice of the eighty-four thousand kinds of defilements, and not yet decide the meaning of sin and merit, good and evil, teach ignorance, cause confused thoughts to form factions, so that there is no different karma, contemplate various blessings, so as to receive retribution, accumulate various benefits, the practice one is close to, will not lose its fruit. The retribution that is not retribution, darkness and light, without the bondage of darkness, like white purity, such words, the karmic retribution of what is practiced, has a certain limit. The field of sin and merit, however, is limitless, the sages in the world, what they do, the present sin and merit, what will be accustomed to in the future, can be experienced. Understand the principle of what is carried, do not understand the principle of what is carried, clearly distinguish the expedient methods, and use them at any time. Constantly and equally recognize the eighty-four thousand different kinds of sins, know and examine their origin and destination. They understand the roots of weakness, middle, and clarity, in essence, following the nature of sentient beings, past lives, the things that are destroyed, the karma that is not destroyed, the subtle middle state, the inferior actions, the companions of defilements, without wealth and career. Starting from the original mind, one can decide and understand, if one cannot decide and understand, then enlighten true kindness, the net of the roots, distinguish regression, and gather various thoughts. The superiority and inferiority of various forms, revolving back and forth, advancing and retreating without turning back, smoothly understanding the three times, far-traveling without end, walking alone without companions, for various different categories, always treat with equanimity, the eighty-four thousand different roots, all can be understood. In short, those who have firm faith and joy, the weakness, middle, and clarity of the roots, often follow the eighty-four thousand kinds of roots, the firm faith they hold, can all be smoothly understood. Various different categories, the actions of various sentient beings, their boundaries are weakness, middle, and clarity, following the eighty-four thousand kinds of roots, the various four elements, the upper, middle, and lower minds, the good and evil of nature and behavior, smoothly understand where the roots are directed, their nature and behavior.

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心意伴侶，志造[仁-二+般]黨，其心合會，或有別離。玄迥遠遊，若有自大，無有自大，其意調順，無有眾厭，亦不懈廢。皆承一心脫門三昧正受神通之宜，而無合會，縛著三界，愿至實心，不習眾行，習入道門，無言教矣。不倚伴黨，無財業事，無異無侶，修治道門，審諦知正。眾生之行，有若干品，所生處行，其行而住，生地獄餓鬼畜生之中。阿須倫諸天人民之所歸處，色無色所生處，想無想所生處，悉了知之。罪福報由恩愛情慾，無明闇冥精神種類，還復回生，名色為侶，用無道業，生死愚騃，親近恩好，則致貪慾，慕求情愛，若不慕榮，眾生所樂，於三界趣，意懷至實，無所傷害，悉審諦知志行所居。所當行者，如來歸趣，系習所在，從眾生行，各由罪福，而習塵勞。善惡未宣，本末所作，轉輪無際，復轉迴旋。歸本所行，未有遠遊難斷難斷，欲拔淫塵，貪嫉虛事，不可卒清。心明開達，乃能超出，于所作事，至無所有，悉審諦知。于眾生行，究決不決，志在邪業，馳趣反見，愚惑之業，在於正見，定在正業，除眾恐畏，莫不究竟。又有五逆中間之難，悉以究暢五根達趣正真之行，以舍恐畏，及無究竟。曉了邪滅，及正寂滅，並所犯事，令趣寂業，還無所歸。而墮邪業，回行退轉，導示賢聖無上正道，若

【現代漢語翻譯】 現代漢語譯本：心意相投的伴侶，志同道合的團體，他們的心意和諧一致，但也可能面臨分離。他們遠離塵世，如果有人自大，就去除自大；如果沒有自大，就保持心意調順，不引起眾人的厭惡，也不懈怠荒廢。他們都秉承一心，通過脫離束縛的三昧正受，獲得神通的便利，但不執著于聚合，不被三界束縛。他們立志達到真實的心境，不學習世俗的各種行為，而是學習進入佛道的法門，無需言語教誨。他們不依賴伴侶和團體，沒有世俗的財產和事務，沒有差別和伴侶，專心修習佛道，審慎地認知真理。眾生的行為有各種各樣的類別，他們所投生之處和行為方式各不相同，有的投生在地獄、餓鬼、畜生之中。有的則投生在阿修羅、諸天、人道，以及色界、無色界，有想、無想之處。他們完全瞭解這些。罪福的報應源於恩愛、情慾、無明和黑暗的精神狀態，這些精神狀態會不斷輪迴，以名色為伴侶，卻不修習佛道，在生死中愚昧無知。親近恩愛，就會導致貪慾，追求情愛。如果不貪圖榮華，不追求眾生所樂，在三界輪迴中，心懷至誠，不傷害眾生，就能完全審慎地瞭解自己的志向和行為。所應當修行的，是如來所歸之處，是所繫習的所在。從眾生的行為來看，各自因罪福而習染塵勞。善惡尚未顯現，本末所作，輪轉無際，不斷迴旋。迴歸本來的修行，沒有遙遠的遊歷，難以斷除，難以斷除。想要拔除淫慾的塵垢，貪婪嫉妒的虛妄，不能立刻清除。只有心明開達，才能超越這些，對於所作所為，達到一無所有的境界，完全審慎地瞭解。對於眾生的行為，要徹底決斷，不要猶豫。如果志向在於邪業，就會奔向錯誤的見解，陷入愚昧迷惑的業報。如果志向在於正見，就會堅定在正業上，消除眾生的恐懼和畏懼，最終達到究竟。還有五逆重罪中間的障礙，都要通過暢通五根，達到正真的修行，從而捨棄恐懼和畏懼，達到究竟。要明瞭邪滅和正寂滅，以及所犯的罪業，使之趨向寂滅的業報，最終無所歸依。如果墮入邪業，就會迴轉退步。要引導眾生走向賢聖無上的正道，如果 現代漢語譯本：他們不執著于聚合，不被三界束縛。他們立志達到真實的心境，不學習世俗的各種行為，而是學習進入佛道的法門，無需言語教誨。他們不依賴伴侶和團體，沒有世俗的財產和事務，沒有差別和伴侶，專心修習佛道，審慎地認知真理。眾生的行為有各種各樣的類別，他們所投生之處和行為方式各不相同，有的投生在地獄、餓鬼、畜生之中。有的則投生在阿修羅、諸天、人道，以及色界、無色界，有想、無想之處。他們完全瞭解這些。罪福的報應源於恩愛、情慾、無明和黑暗的精神狀態，這些精神狀態會不斷輪迴，以名色為伴侶，卻不修習佛道，在生死中愚昧無知。親近恩愛，就會導致貪慾，追求情愛。如果不貪圖榮華，不追求眾生所樂，在三界輪迴中，心懷至誠，不傷害眾生，就能完全審慎地瞭解自己的志向和行為。所應當修行的，是如來所歸之處，是所繫習的所在。從眾生的行為來看，各自因罪福而習染塵勞。善惡尚未顯現，本末所作，輪轉無際，不斷迴旋。迴歸本來的修行，沒有遙遠的遊歷，難以斷除，難以斷除。想要拔除淫慾的塵垢，貪婪嫉妒的虛妄，不能立刻清除。只有心明開達，才能超越這些，對於所作所為，達到一無所有的境界，完全審慎地瞭解。對於眾生的行為，要徹底決斷，不要猶豫。如果志向在於邪業，就會奔向錯誤的見解，陷入愚昧迷惑的業報。如果志向在於正見，就會堅定在正業上，消除眾生的恐懼和畏懼，最終達到究竟。還有五逆重罪中間的障礙，都要通過暢通五根，達到正真的修行，從而捨棄恐懼和畏懼，達到究竟。要明瞭邪滅和正寂滅，以及所犯的罪業，使之趨向寂滅的業報，最終無所歸依。如果墮入邪業，就會迴轉退步。要引導眾生走向賢聖無上的正道，如果 現代漢語譯本：他們不執著于聚合，不被三界束縛。他們立志達到真實的心境，不學習世俗的各種行為，而是學習進入佛道的法門，無需言語教誨。他們不依賴伴侶和團體，沒有世俗的財產和事務，沒有差別和伴侶，專心修習佛道，審慎地認知真理。眾生的行為有各種各樣的類別，他們所投生之處和行為方式各不相同，有的投生在地獄、餓鬼、畜生之中。有的則投生在阿修羅（Asura，一種神道眾生）、諸天（Deva，天神）、人道，以及色界（Rūpadhātu，有物質的欲界天）、無色界（Arūpadhātu，無物質的禪定天），有想（Saṃjñā，有知覺）、無想（Asaṃjñā，無知覺）之處。他們完全瞭解這些。罪福的報應源於恩愛、情慾、無明（Avidyā，無知）和黑暗的精神狀態，這些精神狀態會不斷輪迴，以名色（Nāmarūpa，精神和物質）為伴侶，卻不修習佛道，在生死中愚昧無知。親近恩愛，就會導致貪慾，追求情愛。如果不貪圖榮華，不追求眾生所樂，在三界（Trailokya，欲界、色界、無色界）輪迴中，心懷至誠，不傷害眾生，就能完全審慎地瞭解自己的志向和行為。所應當修行的，是如來（Tathāgata，佛）所歸之處，是所繫習的所在。從眾生的行為來看，各自因罪福而習染塵勞。善惡尚未顯現，本末所作，輪轉無際，不斷迴旋。迴歸本來的修行，沒有遙遠的遊歷，難以斷除，難以斷除。想要拔除淫慾的塵垢，貪婪嫉妒的虛妄，不能立刻清除。只有心明開達，才能超越這些，對於所作所為，達到一無所有的境界，完全審慎地瞭解。對於眾生的行為，要徹底決斷，不要猶豫。如果志向在於邪業，就會奔向錯誤的見解，陷入愚昧迷惑的業報。如果志向在於正見，就會堅定在正業上，消除眾生的恐懼和畏懼，最終達到究竟。還有五逆（Ānantarika-karma，五種極惡的罪行）重罪中間的障礙，都要通過暢通五根（Indriya，眼、耳、鼻、舌、身五種感覺器官），達到正真的修行，從而捨棄恐懼和畏懼，達到究竟。要明瞭邪滅和正寂滅，以及所犯的罪業，使之趨向寂滅的業報，最終無所歸依。如果墮入邪業，就會迴轉退步。要引導眾生走向賢聖無上的正道，如果

【English Translation】 English version: Companions with aligned minds, groups with shared aspirations, their hearts are in harmony, yet they may face separation. They travel far from the mundane, if there is arrogance, they remove it; if there is no arrogance, they maintain their minds in harmony, not causing aversion among others, nor becoming lax or negligent. They all uphold one-pointedness, through the Samadhi of liberation, they receive the benefits of spiritual powers, but they do not cling to gatherings, nor are they bound by the three realms. They aspire to reach a state of true sincerity, not learning worldly behaviors, but learning the Dharma path, without the need for verbal teachings. They do not rely on companions or groups, they have no worldly possessions or affairs, no distinctions or partners, they focus on cultivating the Dharma path, carefully discerning the truth. The actions of sentient beings are of various kinds, their places of birth and ways of acting are different, some are born in hell, as hungry ghosts, or as animals. Others are born as Asuras, Devas, humans, in the realms of form, formlessness, with perception, or without perception. They fully understand these. The retribution of sins and merits arises from love, desire, ignorance, and the darkness of the mind, these states of mind continuously cycle, taking name and form as companions, yet they do not cultivate the Dharma, remaining ignorant in the cycle of birth and death. Clinging to love and affection leads to greed and the pursuit of passion. If they do not crave glory, nor pursue what sentient beings desire, in the cycle of the three realms, with sincere hearts, not harming others, they can fully and carefully understand their own aspirations and actions. What should be practiced is where the Tathagata returns, where one is bound by habit. From the actions of sentient beings, each is stained by the dust of afflictions due to sins and merits. Good and evil have not yet manifested, the beginning and end of actions, the cycle is endless, constantly revolving. Returning to the original practice, there is no distant journey, difficult to cut off, difficult to cut off. To uproot the defilement of lust, the falseness of greed and jealousy, cannot be immediately cleared. Only when the mind is clear and open can one transcend these, regarding all actions, reaching a state of non-existence, fully and carefully understanding. Regarding the actions of sentient beings, one must make a thorough decision, not hesitating. If one's aspiration is in evil deeds, one will rush towards wrong views, falling into the karmic consequences of ignorance and delusion. If one's aspiration is in right view, one will be firm in right action, eliminating the fears and anxieties of sentient beings, ultimately reaching the end. There are also the obstacles of the five heinous crimes, all of which must be overcome by opening the five roots, reaching the true practice, thus abandoning fear and anxiety, reaching the end. One must understand the extinction of evil and the extinction of righteousness, as well as the sins committed, leading them towards the karmic consequences of extinction, ultimately having nowhere to return. If one falls into evil deeds, one will turn back and regress. One must guide sentient beings towards the supreme path of the wise and noble, if English version: They do not cling to gatherings, nor are they bound by the three realms. They aspire to reach a state of true sincerity, not learning worldly behaviors, but learning the Dharma path, without the need for verbal teachings. They do not rely on companions or groups, they have no worldly possessions or affairs, no distinctions or partners, they focus on cultivating the Dharma path, carefully discerning the truth. The actions of sentient beings are of various kinds, their places of birth and ways of acting are different, some are born in hell, as hungry ghosts, or as animals. Others are born as Asuras, Devas, humans, in the realms of form, formlessness, with perception, or without perception. They fully understand these. The retribution of sins and merits arises from love, desire, ignorance, and the darkness of the mind, these states of mind continuously cycle, taking name and form as companions, yet they do not cultivate the Dharma, remaining ignorant in the cycle of birth and death. Clinging to love and affection leads to greed and the pursuit of passion. If they do not crave glory, nor pursue what sentient beings desire, in the cycle of the three realms, with sincere hearts, not harming others, they can fully and carefully understand their own aspirations and actions. What should be practiced is where the Tathagata returns, where one is bound by habit. From the actions of sentient beings, each is stained by the dust of afflictions due to sins and merits. Good and evil have not yet manifested, the beginning and end of actions, the cycle is endless, constantly revolving. Returning to the original practice, there is no distant journey, difficult to cut off, difficult to cut off. To uproot the defilement of lust, the falseness of greed and jealousy, cannot be immediately cleared. Only when the mind is clear and open can one transcend these, regarding all actions, reaching a state of non-existence, fully and carefully understanding. Regarding the actions of sentient beings, one must make a thorough decision, not hesitating. If one's aspiration is in evil deeds, one will rush towards wrong views, falling into the karmic consequences of ignorance and delusion. If one's aspiration is in right view, one will be firm in right action, eliminating the fears and anxieties of sentient beings, ultimately reaching the end. There are also the obstacles of the five heinous crimes, all of which must be overcome by opening the five roots, reaching the true practice, thus abandoning fear and anxiety, reaching the end. One must understand the extinction of evil and the extinction of righteousness, as well as the sins committed, leading them towards the karmic consequences of extinction, ultimately having nowhere to return. If one falls into evil deeds, one will turn back and regress. One must guide sentient beings towards the supreme path of the wise and noble, if English version: They do not cling to gatherings, nor are they bound by the three realms. They aspire to reach a state of true sincerity, not learning worldly behaviors, but learning the Dharma path, without the need for verbal teachings. They do not rely on companions or groups, they have no worldly possessions or affairs, no distinctions or partners, they focus on cultivating the Dharma path, carefully discerning the truth. The actions of sentient beings are of various kinds, their places of birth and ways of acting are different, some are born in hell, as hungry ghosts, or as animals. Others are born as Asuras (a class of demigods), Devas (gods), humans, in the realms of form (Rūpadhātu), formlessness (Arūpadhātu), with perception (Saṃjñā), or without perception (Asaṃjñā). They fully understand these. The retribution of sins and merits arises from love, desire, ignorance (Avidyā), and the darkness of the mind, these states of mind continuously cycle, taking name and form (Nāmarūpa) as companions, yet they do not cultivate the Dharma, remaining ignorant in the cycle of birth and death. Clinging to love and affection leads to greed and the pursuit of passion. If they do not crave glory, nor pursue what sentient beings desire, in the cycle of the three realms (Trailokya), with sincere hearts, not harming others, they can fully and carefully understand their own aspirations and actions. What should be practiced is where the Tathagata (Buddha) returns, where one is bound by habit. From the actions of sentient beings, each is stained by the dust of afflictions due to sins and merits. Good and evil have not yet manifested, the beginning and end of actions, the cycle is endless, constantly revolving. Returning to the original practice, there is no distant journey, difficult to cut off, difficult to cut off. To uproot the defilement of lust, the falseness of greed and jealousy, cannot be immediately cleared. Only when the mind is clear and open can one transcend these, regarding all actions, reaching a state of non-existence, fully and carefully understanding. Regarding the actions of sentient beings, one must make a thorough decision, not hesitating. If one's aspiration is in evil deeds, one will rush towards wrong views, falling into the karmic consequences of ignorance and delusion. If one's aspiration is in right view, one will be firm in right action, eliminating the fears and anxieties of sentient beings, ultimately reaching the end. There are also the obstacles of the five heinous crimes (Ānantarika-karma), all of which must be overcome by opening the five roots (Indriya), reaching the true practice, thus abandoning fear and anxiety, reaching the end. One must understand the extinction of evil and the extinction of righteousness, as well as the sins committed, leading them towards the karmic consequences of extinction, ultimately having nowhere to return. If one falls into evil deeds, one will turn back and regress. One must guide sentient beings towards the supreme path of the wise and noble, if

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不決了，隨時散結，將護業耶。當所宣佈，悉當知諦，是為佛子若歸此慧菩薩大士則得安立善哉意地菩薩之住。

「已住此地，皆能曉了一切眾生，如是行業，隨其積行，應當解脫而開化之。能明眾生，應時教導，知以勸誘聲聞緣覺，化諸菩薩說如來地，從其眾生，而為說法，導利度脫，如其性行。從本根元，應當解脫而為說法，因其所行，更曆本末，而為開化。如所乘法，修思脫門，因其脫門，班宣道法。住此道地，睹大法師之所興隆，擁護如來無極法藏。彼若往詣法師所，咨入無量，曉了聖慧，奉行宣佈，四分別辯，菩薩所行。隨其說法，彼常修行，無所破壞。菩薩大士，四分別辯，游不退轉。何謂為四？一曰、分別法，二曰、曉了義，三曰、順次第，四曰、解辯才。彼所謂言分別法者，明宣諸法自然之相；曉了義者，能解暢法之所歸趣；順次第者，說無所壞剖判諸法深遠之慧；解辯才者，無所結縛，知法無斷。分別辯法，曉了法者，謂法自然，自然之身。曉了義者，知以照耀，咸歸經典。順次第者，暢一切法，當可講宣無能斷絕。分別辯者，如其道教，無所希望，演布無際。解暢法者，達現在法，所宣歸趣。曉了義者，知去來法報應之理。順次第者，說解一切去來今法，無所破壞。分別辯者，一一所說，

而無二心無有邊際，振法光明，解暢法音，能識諸法，剖判眾事。曉了義者，分別諸義，靡不蒙慈。順次第者，從眾生音言辭遠近，而為說法。分別辯者，觀察一切心性所行，因為演經。解暢法者，曉知方便，明散法慧，不壞眾善。曉了義者，明通本無住無二慧，而為黎元，各各了之。順次第者，而講說業，聖慧財富，不可破壞。分別辯者，解暢眾理隨時之義，曉了本末。解暢法者，知一切法其元為一，失其本源，隨流生死輪轉無際。曉了義者，則能越度五陰四大，又十八種諸衰眾入，方便解脫，明十二因緣，悉無端緒。順次第者，宣說一切眾生之元，五趣周旋，志性和雅，音聲柔軟，聞者普受。分別辯者，演要言教，其明轉增，而無邊際，光明遠照，去眾愚冥，莫不蒙耀。解暢法者，導利一品，無有若干菩薩大士，興無極慈，立無盡哀，開發大乘。曉了義者，分別諸乘，度眾齊限，弘迥之行，坦然無侶，獨步眾會。順次第者，班宣一切所志諸乘，上中下學，無所破壞，稍引誘進，入于大道。分別辯者，而為一乘無有邊際，宣佈正法，炎照三界苦惱之厄，除去陰蓋，逮致三昧。解暢法者，奉諸菩薩聖慧之業，遵修法行，道明超越，巍巍無量。曉了義者，敷演十住所處本末，開解學者各得其所，不失志行，得度世俗靡所

【現代漢語翻譯】 現代漢語譯本：

沒有二心，沒有邊際，散發著佛法的光明，流暢地解釋佛法，能夠認識一切法，剖析判斷各種事情。明白義理的人，能夠分辨各種含義，沒有不蒙受慈悲的。遵循次第的人，根據眾生的語言、言辭的遠近，而為他們說法。善於分別辯論的人，觀察一切眾生的心性和行為，因此而演說佛經。流暢地解釋佛法的人，明白方便法門，明瞭散佈佛法的智慧，不破壞各種善行。明白義理的人，明瞭通達本無所住、無二的智慧，從而為百姓，使他們各自明白。遵循次第的人，講說業報，聖者的智慧財富，不可破壞。善於分別辯論的人，流暢地解釋各種道理，以及隨時的意義，明白根本和末端。流暢地解釋佛法的人，知道一切法的根源為一，失去其本源，就會隨著生死輪迴而無止境。明白義理的人，就能超越五陰（色、受、想、行、識），四大（地、水、火、風），以及十八種衰敗的諸入（眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識），方便解脫，明白十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），完全沒有開端。遵循次第的人，宣說一切眾生的根源，在五趣（地獄、餓鬼、畜生、人、天）中輪迴，心志平和，聲音柔和，聽聞的人普遍接受。善於分別辯論的人，演說重要的教誨，其光明不斷增長，沒有邊際，光明遠照，去除眾生的愚昧黑暗，沒有不蒙受光輝的。流暢地解釋佛法的人，引導利益同一類眾生，沒有若干菩薩大士，興起無極的慈悲，建立無盡的哀憫，開發大乘佛法。明白義理的人，分別各種乘（聲聞乘、緣覺乘、菩薩乘），度化眾生達到各自的界限，弘揚高遠的修行，坦然無侶，獨自走在眾人之中。遵循次第的人，依次宣說一切所志的各種乘，上、中、下三種根性的學習者，沒有破壞，逐漸引導他們進入大道。善於分別辯論的人，而為一乘（佛乘），沒有邊際，宣揚正法，照耀三界苦惱的災厄，除去陰蓋，達到三昧（禪定）。流暢地解釋佛法的人，奉行諸菩薩聖者的智慧事業，遵循修行佛法，道業光明超越，巍巍無量。明白義理的人，敷演十住（菩薩修行十個階段）的所處根本和末端，開解學習者各自得到其所，不失去志向和修行，得以度脫世俗的種種束縛。 English version:

Without a dualistic mind, without boundaries, radiating the light of the Dharma, fluently explaining the Dharma, able to recognize all dharmas, analyzing and judging all matters. Those who understand the meaning, can distinguish various meanings, and none are not covered by compassion. Those who follow the order, according to the language and distance of the speech of sentient beings, preach the Dharma for them. Those who are good at distinguishing and debating, observe the minds and actions of all sentient beings, and therefore expound the scriptures. Those who fluently explain the Dharma, understand the expedient methods, understand the wisdom of spreading the Dharma, and do not destroy various good deeds. Those who understand the meaning, understand the wisdom of non-abiding and non-duality, and thus for the people, make them understand each. Those who follow the order, speak of karma, the wisdom and wealth of the saints, which cannot be destroyed. Those who are good at distinguishing and debating, fluently explain various principles, as well as the meaning of the times, and understand the root and the end. Those who fluently explain the Dharma, know that the origin of all dharmas is one, and if they lose their origin, they will endlessly revolve in the cycle of birth and death. Those who understand the meaning, can transcend the five skandhas (form, feeling, perception, mental formations, consciousness), the four great elements (earth, water, fire, wind), and the eighteen kinds of decaying entrances (the six roots of eye, ear, nose, tongue, body, and mind, as well as the six objects of form, sound, smell, taste, touch, and dharma, and the six consciousnesses of eye, ear, nose, tongue, body, and mind), conveniently liberate, and understand the twelve links of dependent origination (ignorance, formations, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), which have no beginning. Those who follow the order, proclaim the origin of all sentient beings, revolving in the five realms (hell, hungry ghosts, animals, humans, and gods), with peaceful minds, gentle voices, and those who hear it universally accept it. Those who are good at distinguishing and debating, expound important teachings, their light continues to increase, without boundaries, the light shines far, removing the ignorance and darkness of sentient beings, and none are not covered by the radiance. Those who fluently explain the Dharma, guide and benefit the same kind of sentient beings, without many great Bodhisattvas, arousing boundless compassion, establishing endless pity, and developing the Mahayana Dharma. Those who understand the meaning, distinguish various vehicles (Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle), and liberate sentient beings to their respective limits, promote lofty practices, are at ease without companions, and walk alone among the crowd. Those who follow the order, sequentially proclaim all the various vehicles they aspire to, for learners of upper, middle, and lower capacities, without destruction, gradually guiding them into the great path. Those who are good at distinguishing and debating, for the one vehicle (Buddha vehicle), without boundaries, proclaim the true Dharma, illuminate the calamities of suffering in the three realms, remove the obscurations, and attain samadhi (meditative concentration). Those who fluently explain the Dharma, uphold the wisdom work of the Bodhisattvas, follow the practice of the Dharma, the path of enlightenment is bright and transcendent, majestic and boundless. Those who understand the meaning, expound the root and end of the ten abodes (ten stages of Bodhisattva practice), enlighten the learners to each obtain their place, not lose their aspirations and practices, and be liberated from all worldly fetters.

【English Translation】 Without a dualistic mind, without boundaries, radiating the light of the Dharma, fluently explaining the Dharma, able to recognize all dharmas, analyzing and judging all matters. Those who understand the meaning, can distinguish various meanings, and none are not covered by compassion. Those who follow the order, according to the language and distance of the speech of sentient beings, preach the Dharma for them. Those who are good at distinguishing and debating, observe the minds and actions of all sentient beings, and therefore expound the scriptures. Those who fluently explain the Dharma, understand the expedient methods, understand the wisdom of spreading the Dharma, and do not destroy various good deeds. Those who understand the meaning, understand the wisdom of non-abiding and non-duality, and thus for the people, make them understand each. Those who follow the order, speak of karma, the wisdom and wealth of the saints, which cannot be destroyed. Those who are good at distinguishing and debating, fluently explain various principles, as well as the meaning of the times, and understand the root and the end. Those who fluently explain the Dharma, know that the origin of all dharmas is one, and if they lose their origin, they will endlessly revolve in the cycle of birth and death. Those who understand the meaning, can transcend the five skandhas (form, feeling, perception, mental formations, consciousness), the four great elements (earth, water, fire, wind), and the eighteen kinds of decaying entrances (the six roots of eye, ear, nose, tongue, body, and mind, as well as the six objects of form, sound, smell, taste, touch, and dharma, and the six consciousnesses of eye, ear, nose, tongue, body, and mind), conveniently liberate, and understand the twelve links of dependent origination (ignorance, formations, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), which have no beginning. Those who follow the order, proclaim the origin of all sentient beings, revolving in the five realms (hell, hungry ghosts, animals, humans, and gods), with peaceful minds, gentle voices, and those who hear it universally accept it. Those who are good at distinguishing and debating, expound important teachings, their light continues to increase, without boundaries, the light shines far, removing the ignorance and darkness of sentient beings, and none are not covered by the radiance. Those who fluently explain the Dharma, guide and benefit the same kind of sentient beings, without many great Bodhisattvas, arousing boundless compassion, establishing endless pity, and developing the Mahayana Dharma. Those who understand the meaning, distinguish various vehicles (Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle), and liberate sentient beings to their respective limits, promote lofty practices, are at ease without companions, and walk alone among the crowd. Those who follow the order, sequentially proclaim all the various vehicles they aspire to, for learners of upper, middle, and lower capacities, without destruction, gradually guiding them into the great path. Those who are good at distinguishing and debating, for the one vehicle (Buddha vehicle), without boundaries, proclaim the true Dharma, illuminate the calamities of suffering in the three realms, remove the obscurations, and attain samadhi (meditative concentration). Those who fluently explain the Dharma, uphold the wisdom work of the Bodhisattvas, follow the practice of the Dharma, the path of enlightenment is bright and transcendent, majestic and boundless. Those who understand the meaning, expound the root and end of the ten abodes (ten stages of Bodhisattva practice), enlighten the learners to each obtain their place, not lose their aspirations and practices, and be liberated from all worldly fetters.

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不通。順次第者，宣佈法禁，各從慕求，婉孌道教，無所破壞。分別辯者，宣一切行，而無邊際，講說本業，至成正真，不在二乘聲聞緣覺。解暢法者，心自然達，一切如來，皆為一佛，諸力無量，覺了此義，由是之故，因轉法輪，至一切智，而有所度。曉了義者，又能知識若干種類，制住正真，須臾分別，當所歸趣，道俗是非，靡不宣佈。順次第者，如其正覺，剖判言說，觀其根本，上中下行，心之深淺，而開化之。分別辯者，所班宣法，一一章句，演若干義慧無邊際，不可斷絕，飽滿饑虛。解暢法者，普請如來，所布言誨，一切十力，及無所畏，諸佛之法，十八不共，修于大哀，而轉法輪，暢達無窮一切敏慧。曉了義者，識知眾生八萬四千若干品行，從其志性，察彼根源，隨如信樂，宣如來音，而為散結。順次第者，於一切行，無所破壞，為師子吼，出如來音，八部之聲，聞於十方，徹睹無表。分別辯者，暢如來慧威神光明，消除眾冥闇昧盲塞，自以己行道場之力，隨其信樂，而開化之，各令得所。」

金剛藏曰：「如是佛子！第九菩薩，立九住者，其惠德本，巍巍如是。辯才若茲，逮得如來無極道藏，為大法師，造立義器，為義之君，獲致義句，玄妙總持，攝救三界，法主總持。取要言之，聖慧神通而用

【現代漢語翻譯】 現代漢語譯本 不通。順次第者，即是說，宣講佛法時，要按照一定的順序，先宣佈戒律，讓人們各自按照自己的意願去追求，用委婉的方式引導他們進入佛道，不破壞他們原有的根基。分別辯者，即是說，宣講一切修行法門時，要廣闊無邊，講解修行的根本，直到成就真正的覺悟，而不是停留在二乘（聲聞和緣覺）的境界。解暢法者，即是說，內心自然通達佛法，明白一切如來都是同一佛性的體現，擁有無量的力量。覺悟了這個道理，因此才轉動法輪，達到一切智慧，從而度化眾生。曉了義者，即是說，能夠了解眾生的各種型別，制定正確的修行方法，在短暫的時間內就能分辨出他們應該歸向何處，無論是出家還是在家，都要宣講佛法的真諦。順次第者，即是說，像佛陀一樣，能夠剖析言語，觀察其根本，根據眾生上、中、下不同的根性，以及他們內心的深淺，來開導他們。分別辯者，即是說，所宣講的佛法，每一個章節和句子，都能夠演說出無量的智慧，永無止境，能夠滿足眾生如飢似渴的求法之心。解暢法者，即是說，普遍地邀請如來，所宣講的教誨，包括一切十力（如來的十種力量），以及無所畏懼的境界，諸佛的教法，十八不共法（佛陀獨有的十八種功德），修習大慈大悲，從而轉動法輪，通達無盡的一切敏銳智慧。曉了義者，即是說，能夠認識到眾生八萬四千種不同的品行，從他們的志向和本性出發，觀察他們的根源，根據他們的信仰和喜好，宣講如來的教誨，從而幫助他們解脫煩惱。順次第者，即是說，對於一切修行，不會破壞其原有的基礎，像獅子吼一樣，發出如來的聲音，八部眾（天龍八部）的聲音，傳遍十方，徹底洞察一切無形的真理。分別辯者，即是說，能夠暢通如來的智慧，以威神光明，消除眾生的黑暗、愚昧和盲目，憑藉自己修行道場的力量，根據眾生的信仰和喜好，來開導他們，使他們各自得到應有的成就。 金剛藏菩薩說：『是的，佛子！第九位菩薩，安住於九住位的菩薩，他的智慧和功德的根本，是如此的偉大。他的辯才如此的卓越，能夠獲得如來無上的道藏，成為大法師，建立佛法的義理，成為義理的君主，獲得義理的精髓，擁有玄妙的總持，救度三界眾生，成為佛法的總持者。總而言之，他的聖慧和神通是如此的運用。』

【English Translation】 English version It is not incoherent. Those who follow the order, that is, when expounding the Dharma, they should follow a certain sequence, first announcing the precepts, allowing people to pursue according to their own desires, gently guiding them into the path of Buddhism, without destroying their original foundations. Those who distinguish and debate, that is, when expounding all the methods of practice, they should be vast and boundless, explaining the root of practice, until the achievement of true enlightenment, rather than stopping at the realm of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Those who understand and expound the Dharma, that is, their hearts naturally understand the Dharma, understanding that all Tathāgatas are manifestations of the same Buddha-nature, possessing immeasurable power. Having awakened to this truth, they therefore turn the Dharma wheel, reaching all wisdom, thereby liberating sentient beings. Those who understand the meaning, that is, they can understand the various types of sentient beings, formulate correct methods of practice, and in a short time can discern where they should go, whether they are monks or laypeople, they should proclaim the true meaning of the Dharma. Those who follow the order, that is, like the Buddha, they can analyze words, observe their roots, and according to the different natures of sentient beings, whether they are superior, intermediate, or inferior, and the depth of their hearts, they can enlighten them. Those who distinguish and debate, that is, the Dharma they expound, every chapter and sentence, can expound immeasurable wisdom, without end, able to satisfy the Dharma-seeking hearts of sentient beings as if they were hungry and thirsty. Those who understand and expound the Dharma, that is, they universally invite the Tathāgatas, the teachings they expound, including all the ten powers (the ten powers of the Tathāgata), as well as the state of fearlessness, the teachings of all Buddhas, the eighteen unique qualities (the eighteen unique merits of the Buddha), cultivating great compassion, thereby turning the Dharma wheel, understanding all the sharp wisdom without end. Those who understand the meaning, that is, they can recognize the eighty-four thousand different behaviors of sentient beings, starting from their aspirations and nature, observing their roots, according to their faith and preferences, expounding the teachings of the Tathāgata, thereby helping them to liberate from afflictions. Those who follow the order, that is, for all practices, they will not destroy their original foundations, like a lion's roar, they will emit the voice of the Tathāgata, the voices of the eight classes of beings (Devas, Nāgas, etc.), spreading throughout the ten directions, thoroughly perceiving all formless truths. Those who distinguish and debate, that is, they can smoothly convey the wisdom of the Tathāgata, with majestic and divine light, eliminating the darkness, ignorance, and blindness of sentient beings, relying on the power of their own practice in the Bodhimanda, according to the faith and preferences of sentient beings, to enlighten them, so that they each attain their due achievements. Vajragarbha Bodhisattva said: 'Yes, son of the Buddha! The ninth Bodhisattva, the Bodhisattva who abides in the ninth stage, the root of his wisdom and merit is so great. His eloquence is so outstanding, he can obtain the supreme Dharma treasury of the Tathāgata, become a great Dharma master, establish the principles of the Dharma, become the lord of the principles, obtain the essence of the principles, possess the profound Dharani, save sentient beings in the three realms, and become the holder of the Dharma. In short, his sacred wisdom and supernatural powers are used in this way.'

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拔濟，照明總持照於十方，善意總持攝一切意，如地總持行猶虛空，威神難逮帝主總持之要無極法門。所向總持所游無量，迴轉總持周旋往來也，逮若干種方便總持，如是等類具足備悉。逮十不可計百千總持，音聲隨宜無所不達所分別門不可限量，班宣經典莫能稱載，如是總持不可限載正法道門。聞不可計諸佛世尊現身演法聞之不忘，所聽班宣不可講論，在於一一如來之所，咨受諷誦十不可計百千總持。如一如來所可開化，無有邊限如來至真無上之法，亦復如是等無有異。彼稽首頃轉復增加，于無央數至真等正覺，受道法門，聲聞緣覺不能稱載，所修博聞受音總持。逮此總持者，建立恩施，以德總持，于百千劫，逮如是持，獲致辯才，而以建立。如斯巍巍，法與聖眾，若合會時，周滿一切三千大千世界，隨眾生心所應當化，而為說法。處於法座，而於法座承如來旨，逮得十住阿惟顏地，于餘一切自在自在，尊無有侶，致於光明靡所不耀，處於法座，須臾之間，適發意頃，則以一音，演若干向，普告眾會，一時之間，光從口出，其諸毛孔，宣一切音，演佈道化，無所不解。照於三千大千世界及與有色無色之界，咸演法音。爾時于彼大千世界，所在眾生，一時皆來，難問義理，各各講說，質無數事，不再重啟，各得開解。

彼時菩薩，一時須臾，悉受眾向，所宣諸音，以一言教，普告一切。取要言之，遍二三千大千世界，三四五十，二十五十，乃至周百三千大千，不可稱計大千世界。光作法事，建立如來威神聖旨，常以應時，為諸眾生，興作佛事。發起得立，轉復增進，如是聖慧，受振光明，而行精進。假使一一從諸毛孔，如無邊際諸佛世界滿中眾塵，睹若干數不可限量諸佛國土，及其眾會，集在道場，班宣經典，一一如來，與無央數眾生之類，若干群黎，而為散結。一一眾生，心性所懷，不可稱載，心各各異，勸導利法，因開化之，如一如來之所度脫。一切如來，亦復如是等無有異，猶一毛孔，一切亦然，悉演法音，吾等於學亦當如之，廣然其志，思方等誼，將導不逮，一切如來，一時之間，普現其身，悉受法明，斯皆一音，恣其所樂，順所稱歎。諸眾生會，充滿道場，欲聽法者，具足備悉，吾等於彼，亦當復然。智慧光明，辯才通徹，清凈之業，一時須臾，悅解眾生，其身周旋，若干世界，所有眾生，以逮此住菩薩道地。夙夜轉進，所念無異，入佛道行，逮得如來平等之教，致於菩薩深妙脫門。以入斯惠，常見諸佛，未曾違離，一一劫中，睹無央數億百千垓諸如來尊，供養奉事。問諸如來，咨受所演，執持經典，而班宣之。其功德

【現代漢語翻譯】 現代漢語譯本：那時，菩薩們在極短的時間內，完全領受了所有方向傳來的聲音，用一個教誨，普遍告知一切眾生。簡要來說，他們的教誨遍佈二三千大千世界，三四五十，二十五十，乃至周遍百三千大千，不可計數的大千世界。他們的光芒進行著佛法之事，建立如來的威神聖旨，常常應時為眾生興起佛事。發起、確立，並不斷增進，這樣的聖慧，接受光明的照耀，而精進修行。假設每一個毛孔都像無邊無際的佛世界那樣充滿塵埃，看到無數不可計數的佛國土，以及聚集在道場的眾會，宣講經典，每一位如來，都與無數的眾生，各種各樣的民眾，解除他們的煩惱。每一個眾生，心中所懷的，不可稱量，心各不相同，勸導他們利益之法，因勢利導地開化他們，就像一位如來所度脫的那樣。一切如來，也都是如此，沒有差別，就像一個毛孔，一切也都是這樣，都演說佛法之音，我們學習的人也應當如此，廣闊我們的志向，思考方等（大乘）的意義，引導那些沒有達到的人。一切如來，在同一時間，普遍顯現他們的身形，完全領受佛法的光明，這都是一個聲音，隨他們所樂，順應他們的稱讚。眾生集會，充滿道場，想要聽法的，都完全具備，我們對於他們，也應當如此。智慧光明，辯才通徹，清凈的業行，在極短的時間內，使眾生喜悅解脫，他們的身形周旋于若干世界，所有眾生，都到達了菩薩道地。日夜精進，所念沒有差異，進入佛道修行，獲得如來平等的教誨，達到菩薩深奧的解脫之門。進入這種智慧，常常見到諸佛，從未違背離開，在每一個劫中，見到無數億百千垓的如來尊，供養奉事。向諸如來請教，接受他們所演說的教誨，執持經典，而宣講它們。他們的功德 現代漢語譯本：是不可思議的。

【English Translation】 English version: At that time, the Bodhisattvas, in a single moment, fully received all the sounds from all directions, and with one teaching, universally informed all beings. In short, their teachings spread throughout the two-three thousand great chiliocosms, the three-four-fifty, the twenty-fifty, and even throughout the hundred-three thousand great chiliocosms, countless great chiliocosms. Their light performed the work of the Dharma, establishing the sacred will of the Tathagata (Thus Come One), and constantly, in due time, initiated the work of the Buddha for all beings. They initiated, established, and continuously advanced, such sacred wisdom, receiving the illumination of light, and practiced diligently. Suppose that each pore was filled with dust like the boundless Buddha worlds, and one saw countless, immeasurable Buddha lands, and the assemblies gathered in the Bodhi-mandala (place of enlightenment), proclaiming the scriptures, each Tathagata, with countless beings, various kinds of people, dissolving their afflictions. Each being, what they held in their hearts, was immeasurable, their minds were different, they were guided by the beneficial Dharma, and enlightened according to their potential, just as one Tathagata had liberated them. All Tathagatas are also like this, without difference, just like one pore, everything is like this, they all proclaim the sound of the Dharma, we who learn should also be like this, broaden our aspirations, contemplate the meaning of Vaipulya (Mahayana), and guide those who have not attained. All Tathagatas, at the same time, universally manifest their forms, fully receive the light of the Dharma, all of this is one sound, according to what they desire, in accordance with their praise. The assemblies of beings, filled the Bodhi-mandala, those who wished to hear the Dharma, were fully prepared, we should also be like this for them. The light of wisdom, eloquence that penetrates, the pure actions, in a single moment, delighted and liberated beings, their forms revolved in many worlds, all beings, reached the Bodhisattva stage. Day and night they advanced, their thoughts were not different, they entered the practice of the Buddha's path, obtained the equal teachings of the Tathagata, and reached the profound gate of liberation of the Bodhisattva. Entering this wisdom, they constantly saw all the Buddhas, never deviating or leaving, in each kalpa (eon), they saw countless billions of hundreds of thousands of nayutas (a large number) of Tathagatas, offering and serving them. They asked the Tathagatas, received the teachings they proclaimed, held the scriptures, and proclaimed them. Their merits English version: are inconceivable.

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本，遂更滋茂，超無等侶，猶如佛子工師絕伎，能成瓔珞，治文飾好，以用進上轉輪聖王。尊玉女寶，繫在頸著，巍巍無比，晃然煒煒，暮處一切高臺樓上，普照天下諸四方域。眾生瓔珞，掩蔽不現，以獨顯耀。如是佛子菩薩大士，逮得行此，善哉意開士道住。其功德本，轉更茂盛，超無等倫，過諸聲聞緣覺之乘。越初發意七八住表，其德本明，消滅眾生諸塵勞心，咸能照之。從是得恩，回惡就善，舍俗入道，猶如佛子，大梵天光，周於一切三千國土，明無不至，眾人蒙耀。菩薩如是，住此善哉開士道地，一切德本光明之耀，普照眾生，聖明遠達，以道法耀，消眾冥塵，咸令一切回俗就道。是為，佛子！諸菩薩大士，名曰善哉意第九道住平等之教玄曠之業。宣講其德，無央數劫不可究竟，無能窮極。

「菩薩大士，以住此地，若為梵天，若大梵王，居三千世界，而得自在。造立聲聞緣覺之法菩薩之行，講度無極，明無有侶，咨問眾生志性本末，所為道業，佈施惠人，愛敬仁和，利人饒益，等勸財共，以是四恩，普濟一切。以斯積德，常感念佛，心不違遠，乃至備悉，成一切智。思念不忘，云何逮致於諸眾生最尊無極，至於普聖，將導不逮，發意之頃，如是色像。勤修精進，須臾一時，具足充備十無央數百千佛土

【現代漢語翻譯】 現代漢語譯本：其根本，因此更加滋長茂盛，超越了無與倫比的境界，就像佛陀的弟子，技藝精湛的工匠，能夠製作瓔珞（一種裝飾品），修飾得精美華麗，用來進獻給轉輪聖王（擁有統治世界的理想君主）。尊貴的玉女寶，佩戴在頸項上，巍峨無比，光彩奪目，在一切高臺樓閣上，普照天下四方。眾生的瓔珞，被掩蓋而無法顯現，唯獨它光芒四射。像這樣，佛陀的弟子菩薩大士，能夠修行到這種境界，真是太好了，開悟的菩薩道就安住於此。他們的功德根本，更加茂盛，超越了無與倫比的境界，超過了聲聞（聽聞佛法而修行的人）和緣覺（通過自身覺悟而修行的人）的境界。超越了初發心時的七八住位，他們的德行根本光明，能夠消除眾生的一切塵勞煩惱，都能照亮他們。從此得到恩惠，迴轉惡行走向善良，捨棄世俗進入佛道，就像佛陀的弟子，大梵天（色界天的最高天）的光芒，遍佈一切三千國土（佛教宇宙觀中的一個世界），光明無處不到，眾人蒙受光輝。菩薩也是這樣，安住于這善哉開悟的菩薩道地，一切德行的根本光明，普照眾生，聖明的教誨遠播，用佛法的光輝，消除眾生的黑暗塵垢，使一切眾生都能迴轉世俗走向佛道。這就是，佛陀的弟子！諸位菩薩大士，名為善哉意第九道住平等之教玄曠之業。宣講他們的功德，無量無數劫也無法窮盡，沒有人能夠徹底瞭解。 菩薩大士，安住於此地，如果成為梵天，或者大梵天王，居住在三千世界，就能獲得自在。創造聲聞、緣覺的修行方法和菩薩的修行行為，講經說法度化眾生，沒有止境，光明無比，詢問眾生的志向本性，所修行的道業，佈施恩惠於人，愛護尊敬，仁慈和善，利益他人，勸導大家共同擁有財富，用這四種恩惠，普遍救濟一切眾生。通過積累這樣的功德，常常感念佛陀，心不遠離，乃至完全瞭解，成就一切智慧。思念不忘，如何才能達到對眾生最尊貴無上的境界，達到普遍的聖人境界，引導那些沒有達到的人，在發心的時候，就具有這樣的形象。勤奮修行精進，須臾之間，就能具足充滿十無量百千佛土（佛教宇宙觀中的無數世界）。

【English Translation】 English version: Its root, therefore, grows more luxuriant, surpassing all comparison, like the Buddha's disciples, skilled artisans who can make necklaces (a type of ornament), embellishing them beautifully and magnificently, to be presented to the Cakravartin King (an ideal monarch who rules the world). The precious jade maiden, worn around the neck, is majestic and unparalleled, shining brilliantly, illuminating all the high towers and pavilions, shining upon the four directions of the world. The necklaces of sentient beings are obscured and cannot be seen, while it alone shines brightly. Thus, the Buddha's disciples, the Bodhisattva Mahasattvas, who can cultivate to this state, are truly wonderful, and the enlightened Bodhisattva path dwells here. Their root of merit grows even more luxuriant, surpassing all comparison, exceeding the realms of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment through their own efforts). Surpassing the initial seven or eight stages of aspiration, their root of virtue is bright, able to eliminate all the defilements and afflictions of sentient beings, and able to illuminate them all. From this, they receive grace, turning away from evil and towards good, abandoning the secular and entering the path, just like the Buddha's disciples, the light of the Great Brahma (the highest heaven in the realm of form), pervading all three thousand worlds (a world in Buddhist cosmology), with its light reaching everywhere, and all beings receiving its radiance. The Bodhisattvas are also like this, dwelling in this wonderful enlightened Bodhisattva path, the light of all virtuous roots shines upon all beings, the holy teachings spread far and wide, using the light of the Dharma to eliminate the darkness and defilements of sentient beings, enabling all beings to turn away from the secular and towards the path. This is, disciples of the Buddha! The Bodhisattva Mahasattvas, called the ninth stage of the Good Intention, dwelling in the equal teaching and the profound work. Proclaiming their virtues, countless eons cannot exhaust them, and no one can fully understand them. The Bodhisattva Mahasattvas, dwelling in this stage, if they become Brahma, or the Great Brahma King, residing in the three thousand worlds, they will attain freedom. They create the methods of practice for Sravakas and Pratyekabuddhas, and the practices of Bodhisattvas, preaching the Dharma to liberate beings without end, with unparalleled light, inquiring about the aspirations and nature of sentient beings, the path they cultivate, bestowing charity and kindness upon people, loving and respecting, being benevolent and harmonious, benefiting others, encouraging everyone to share wealth, using these four graces to universally save all beings. Through accumulating such merits, they constantly remember the Buddha, their minds not straying far, until they fully understand, achieving all wisdom. Thinking without forgetting, how can they reach the most noble and supreme state for all beings, reaching the state of universal sage, guiding those who have not yet reached it, having such an image at the moment of aspiration. Diligently cultivating and striving, in a moment, they can fully possess and fill ten immeasurable hundreds of thousands of Buddha lands (countless worlds in Buddhist cosmology).

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滿中諸塵定意正受。見諸菩薩，亦如十不可計諸佛國土塵數大士眷屬集會，以上妙愿道力所致，諸菩薩等所愿殊特，感動變化，無能稱載，至不可計億百千垓無限之劫，皆不可議。」

時金剛藏，欲廣此義，重散其意，即說頌曰：

「斯力不可量，　　奉行佛要道； 　微妙慧第一，　　眾生難曉了。 　如是處秘藏，　　眾祐面執持； 　為眾生之故，　　得入第九住。 　以是逮總持，　　三昧無極尊； 　廣普神通業，　　又周遍國土。 　決解聖慧力，　　最勝現處所； 　志願心愍哀，　　正住入第九。 　以通此道地，　　上勝攝持藏； 　真妙之法要，　　不分別義德。 　其在有漏行，　　及世賢聖身； 　斯心不可議，　　尊覺了至義。 　分別暢諸法，　　所思惟究竟； 　成就三乘事，　　稱量計所作。 　有為若無為，　　體解所當行； 　二事俱造有，　　順世而隨入。 　以入如是慧，　　意微妙殊特； 　攝受眾生心，　　思求其本末。 　心若干猶畫，　　遠移而回轉； 　其神識無限，　　晃耀皆遍入。 　諸塵勞之門，　　伴侶難療治； 　眾結受處所，　　周旋親近患。 　所作若干種，　　入于剖判業； 　等下無果報，　　因緣以消滅。 　有入明達根，　　軟

【現代漢語翻譯】 現代漢語譯本 『充滿』（滿中）所有微塵的禪定，意念專注，進入正受（定意正受）。見到諸位菩薩，也如同十個不可計數（十不可計）的佛國土微塵數那樣多的菩薩眷屬（大士眷屬），這是以上妙的願力（愿道力）所致。諸位菩薩的願望非常殊勝獨特，感應變化，無法用言語來稱量記載，即使經過不可計量的億百千垓無限的劫數，也無法思議。 當時，金剛藏菩薩（金剛藏），想要廣泛闡述這個道理，再次散發其意，就說了偈頌： 『這種力量不可衡量，奉行佛陀重要的教導；微妙的智慧最為第一，眾生難以理解。』 『像這樣處於秘密的寶藏中，受到大眾的護佑和擁戴；爲了眾生的緣故，得以進入第九住（第九住）。』 『因此獲得總持（總持），三昧（三昧）無比尊貴；廣泛普施神通的功業，又周遍所有國土。』 『決斷理解聖者的智慧力量，最殊勝的顯現之處；志願心懷慈悲憐憫，安住進入第九住。』 『憑藉通達此道地的力量，以上勝的智慧攝持寶藏；真實微妙的法要，不分別義理和功德。』 『其在有漏的修行中，以及世間賢聖的身體中；這種心念不可思議，尊貴的覺悟者徹底明瞭其義。』 『分別闡明諸法，所思所想達到究竟；成就聲聞、緣覺、菩薩三乘（三乘）的事業，衡量計算所作所為。』 『有為法（有為）或無為法（無為），都能理解應當奉行的道理；有為和無為兩種行為都造作，順應世俗而隨之進入。』 『憑藉進入這樣的智慧，意念微妙而殊特；攝受眾生的心，思考探求其根本和末端。』 『心念如同繪畫，遠離而又迴轉；其神識無限，光輝照耀遍及一切。』 『各種煩惱的門徑，伴侶難以治療；各種結縛所受之處，周旋親近帶來禍患。』 『所作所為有若干種，進入剖析判斷的業力；等同於下等沒有果報，因緣因此而消滅。』 『有進入明達根性的，柔軟』

【English Translation】 English version The samadhi (定意正受) of all the dust particles being 『full』 (滿中), with focused intention, enters into right reception. Seeing all the Bodhisattvas, also like the dust particles of ten incalculable (十不可計) Buddha lands, with a great retinue of Bodhisattvas (大士眷屬), this is due to the supreme power of vows (愿道力). The vows of the Bodhisattvas are extremely unique and special, their responses and transformations are beyond measure and description, even after incalculable billions of kalpas (劫), it is still inconceivable. At that time, Vajragarbha Bodhisattva (金剛藏), wishing to broadly explain this meaning, again disseminated his intention, and spoke the following verses: 'This power is immeasurable, practicing the essential teachings of the Buddha; subtle wisdom is the foremost, difficult for sentient beings to understand.' 'Like this, being in a secret treasure, protected and supported by the masses; for the sake of sentient beings, one is able to enter the ninth abode (第九住).' 'Therefore, one attains total retention (總持), the samadhi (三昧) is incomparably noble; widely bestowing the works of spiritual powers, and pervading all lands.' 'Decisively understanding the power of the wisdom of the sages, the most supreme place of manifestation; with the vow of compassion and pity, one dwells rightly and enters the ninth abode.' 'Relying on the power of penetrating this path, with supreme wisdom holding the treasure; the true and subtle Dharma essence, not distinguishing meaning and merit.' 'In the practice of defiled actions, and in the bodies of worldly sages; this mind is inconceivable, the noble enlightened one completely understands its meaning.' 'Separately explaining all dharmas, what is thought and contemplated reaches the ultimate; accomplishing the works of the three vehicles (三乘), measuring and calculating what is done.' 'Whether conditioned (有為) or unconditioned (無為), one can understand the principles that should be practiced; both conditioned and unconditioned actions are created, following the world and entering into it.' 'Relying on entering such wisdom, the intention is subtle and unique; receiving the minds of sentient beings, contemplating and seeking their origin and end.' 'The mind is like a painting, moving away and then returning; its consciousness is limitless, its radiance shines everywhere.' 'The various paths of afflictions, companions are difficult to cure; the places where various bonds are received, revolving and being close brings misfortune.' 'What is done is of various kinds, entering the karma of analysis and judgment; equal to the lower level without retribution, the causes and conditions are thus extinguished.' 'Some enter with clear and understanding roots, soft'

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劣及中間； 　壞除諸過去，　　下通當來義。 　篤信無央數，　　清凈不清凈； 　通周八萬行，　　又邊四千事。 　若入于諸種，　　成騃邪見塵； 　由是受馳騁，　　無邊不可斷。 　其心之結縛，　　黨侶而俱游； 　斯心等思惟，　　縛束無窮竟。 　志性之徑路，　　眾結猶覆月； 　永無有處所，　　亦不止宿居。 　以故會難化，　　人界不反源； 　以金剛斷截，　　其道而無異。 　分部隨行入，　　生在六趣處； 　欲情為愛潤，　　無明罪福田。 　神識為下種，　　造行為名色； 　在於三界中，　　所游無邊際。 　至於天坐處，　　隨塵勞心行； 　一切遍周遊，　　故復還生死。 　眾生處三品，　　故使有往反； 　諸邪見之火，　　便種神識跡。 　以至如斯行，　　因住此道地； 　從眾生心性，　　諸根順應解。 　為其說經法，　　班宣分別事； 　剖判斯義理，　　善權真辯才。 　若詣法師所，　　輒以到所居； 　言說無所著，　　猶如須彌山。 　雨為柔軟澤，　　甘露普潤眾； 　覺意之根力，　　充滿猶如海。 　曉了善義慧，　　解法亦如是； 　一切皆滅盡，　　逮得至辯才。 　獲明無央數，　　一萬諸總持； 　以執眾法要，　　如雨于大海

【現代漢語翻譯】 現代漢語譯本 低劣和中等； 壞滅過去的一切，向下貫通未來的意義。 深信不疑，數量無盡，清凈與不清凈並存； 通達八萬種修行方法，以及另外四千種相關事宜。 如果陷入各種執著，就會形成愚癡邪見的塵垢； 因此而受到驅使，無邊無際，無法斷絕。 心中的結縛，與同伴一起遊蕩； 這種心念的思慮，束縛無窮無盡。 心性的道路，如同眾多的結縛遮蔽了月亮； 永遠沒有固定的處所，也不會停止停留。 因此難以教化，人們無法返回本源； 只有用金剛般的力量斬斷，才能使道路沒有差異。 根據不同的修行方式進入，在六道（六趣）中輪迴； 慾望和情感如同愛慾的滋潤，無明是罪惡和福報的田地。 神識作為種子，造作行為形成名色（五蘊中的色蘊和受、想、行、識四蘊）； 在三界（欲界、色界、無色界）中，所遊歷的地方沒有邊際。 即使到達天界，也隨著塵世的煩惱而行動； 一切都普遍周遊，所以又回到生死輪迴。 眾生處於三種不同的狀態，所以有往返輪迴； 各種邪見的火焰，便種下了神識的痕跡。 以至於如此修行，因為安住于這條道路； 從眾生的心性出發，使諸根順應理解。 為他們宣說經法，分別闡述各種事理； 剖析這些義理，善巧方便，具有真正的辯才。 如果前往法師的住所，就以到達的地方為居所； 言說沒有執著，如同須彌山（佛教中的聖山）一樣穩固。 法雨如同柔軟的滋潤，甘露普遍滋養眾生； 覺悟的根力和力量，充滿如同大海一樣。 明瞭善的意義和智慧，理解佛法也是如此； 一切都滅盡，獲得無礙的辯才。 獲得無盡的光明，一萬種總持（陀羅尼，總攝憶持之意）； 執持各種佛法要義，如同雨水落入大海。

【English Translation】 English version Inferior and intermediate; Destroying all that is past, penetrating downwards to the meaning of the future. Deeply believing, countless in number, purity and impurity coexisting; Understanding the eighty thousand practices, and also four thousand related matters. If one falls into various attachments, one forms the dust of ignorance and wrong views; Therefore, one is driven, boundless and endless, unable to be severed. The knots of the heart, wandering with companions; Such thoughts of the mind, binding endlessly. The path of the mind's nature, like many knots covering the moon; Never having a fixed place, nor ceasing to dwell. Therefore, it is difficult to transform, people cannot return to the source; Only by cutting with the power of a diamond can the path be without difference. Entering according to different practices, reincarnating in the six realms (six paths); Desire and emotion are like the nourishment of love, ignorance is the field of sin and merit. Consciousness as the seed, creating actions to form name and form (the five aggregates of form, feeling, perception, mental formations, and consciousness); In the three realms (desire realm, form realm, formless realm), the places traveled are boundless. Even reaching the heavens, one acts according to the troubles of the world; Everything is universally traveled, so one returns to the cycle of birth and death. Sentient beings are in three different states, so there is coming and going in reincarnation; The flames of various wrong views, then plant the traces of consciousness. To the extent of such practice, because of dwelling on this path; Starting from the mind-nature of sentient beings, making the senses adapt to understanding. Explaining the scriptures for them, separately elucidating various matters; Analyzing these meanings, skillful means, possessing true eloquence. If one goes to the residence of a Dharma master, one takes the place of arrival as one's dwelling; Speech is without attachment, as stable as Mount Sumeru (the sacred mountain in Buddhism). The rain of Dharma is like soft nourishment, nectar universally nourishes all beings; The roots and powers of enlightenment, filled like the ocean. Understanding the meaning of goodness and wisdom, understanding the Dharma is also like this; Everything is extinguished, attaining unobstructed eloquence. Obtaining endless light, ten thousand kinds of dharanis (mantras, meaning to hold and remember); Holding the essential points of various Buddhist teachings, like rain falling into the ocean.

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。 　如是有總持，　　逮清凈三昧； 　一時見無數，　　諸佛億百千。 　以聞於法寶，　　數數而班宣； 　言辭暢清白，　　自然妙音聲。 　須臾發意頃，　　知三千世界； 　眾會一黎庶，　　若干種所念。 　可悅一切眾，　　如其心諸根； 　所入等亦如，　　四方域大海。 　其德復超此，　　總要致精進； 　思惟如恒沙，　　實為不可限。 　安住唯說法，　　化凡夫眾生； 　聞之尋受持，　　猶下種于地。 　假使諸眾生，　　處在十方界； 　普令此眾生，　　悉會坐一處。 　斯等性行念，　　皆能周遍至； 　則能一音聲，　　普以充飽足。 　人中尊住斯，　　最上之法王； 　轉進悉國土，　　成就世尊子。 　恒以夙夜寧，　　得勝合志願； 　住在深妙寂，　　勇猛慧脫門。 　奉事專供養，　　禮諸佛億垓； 　成如道巍巍，　　莊嚴如輪轉。 　光耀消塵勞，　　所受演威明； 　猶如梵天光，　　照三千世界。 　功勛住於斯，　　持無極梵天； 　佛分別說解，　　造立於三乘。 　有所勤修行，　　愍哀于群黎； 　以入一切智，　　逮得聖慧德。 　國土不可計，　　乃至王舍城； 　威勢一時思，　　三昧遍十方。 　睹見十方佛，　　眾祐音柔軟； 　興

【現代漢語翻譯】 現代漢語譯本 如此持有總持（dharani，一種記憶和理解佛法的能力），便能達到清凈的三昧（samadhi，禪定）； 一時之間能見到無數，成千上萬的諸佛； 因為聽聞了佛法寶藏，所以能多次宣講； 言辭流暢清晰，自然發出美妙的聲音； 在須臾之間，就能瞭解三千大千世界； 知道所有集會中的每一個普通人，各自在想些什麼； 能讓一切眾生感到喜悅，如同他們心中所想，符合他們的根器； 所領悟的道理也如同，四方地域和大海一樣廣闊； 他的功德遠超這些，最重要的是精進修行； 思惟如同恒河沙數一樣多，實際上是無法計量的； 安住于說法，教化凡夫眾生； 聽聞佛法后立即接受並奉行，如同把種子種在地上； 假設所有眾生，都處在十方世界； 讓這些眾生，都聚集坐在一處； 這些眾生的性情、行為和念頭，他都能周遍知曉； 然後用一個聲音，就能讓所有眾生都感到滿足； 人中之尊安住於此，成為最上的法王； 轉動法輪遍及所有國土，成就世尊的弟子； 日夜都能安寧，得到殊勝的願望； 安住在深奧寂靜的境界，擁有勇猛的智慧解脫之門； 奉事並專心供養，禮拜無數的諸佛； 成就如道的巍峨，莊嚴如同輪轉； 光芒能消除塵世的煩惱，所接受的教誨能展現威嚴和光明； 如同梵天的光芒，照耀三千大千世界； 功勛安住於此，持有無極的梵天； 佛陀分別解說，建立了三乘（yana，聲聞乘、緣覺乘、菩薩乘）； 有所勤奮修行，憐憫眾生； 從而進入一切智（sarvajna，佛陀的智慧），獲得聖者的智慧功德； 國土數量不可計數，乃至王舍城（Rajagrha，古印度城市）； 威勢在一念之間，三昧遍佈十方； 能見到十方諸佛，聽到他們慈悲柔和的聲音； 興起

【English Translation】 English version Having such a dharani (a mnemonic device, a power to retain and understand the teachings), one attains pure samadhi (meditative absorption); In a single moment, one sees countless, hundreds of thousands of Buddhas; Having heard the treasure of the Dharma, one proclaims it repeatedly; One's speech is fluent and clear, naturally producing wonderful sounds; In a moment, one understands the three thousand great thousand worlds; One knows what each ordinary person in all the assemblies is thinking; One can please all beings, according to their minds and faculties; One's understanding is as vast as the four directions and the great ocean; One's merits surpass these, the most important being diligent practice; One's thoughts are as numerous as the sands of the Ganges, truly immeasurable; One dwells in teaching the Dharma, transforming ordinary beings; Upon hearing the Dharma, one immediately accepts and practices it, like planting seeds in the ground; Suppose all beings are located in the ten directions; Let all these beings gather and sit in one place; One can completely know the nature, actions, and thoughts of these beings; Then, with one voice, one can satisfy all of them; The honored one among humans dwells here, becoming the supreme Dharma King; Turning the Dharma wheel throughout all lands, one becomes a disciple of the World Honored One; Day and night, one is peaceful, attaining superior wishes; One dwells in profound and tranquil states, possessing the gate of courageous wisdom and liberation; One serves and wholeheartedly makes offerings, bowing to countless Buddhas; One achieves the majestic path, adorned like a turning wheel; One's light eliminates worldly afflictions, and the teachings one receives display majesty and brightness; Like the light of Brahma, illuminating the three thousand great thousand worlds; One's merits dwell here, holding the boundless Brahma; The Buddha explains and establishes the three vehicles (yana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana); One diligently practices, having compassion for all beings; Thus, one enters all-knowing wisdom (sarvajna, the wisdom of the Buddha), attaining the virtuous qualities of a sage; The number of lands is immeasurable, even to Rajagrha (an ancient Indian city); One's power in a single thought, samadhi pervades the ten directions; One sees the Buddhas of the ten directions, hearing their compassionate and gentle voices; Arising

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造微妙愿，　　其心無限際。 　是為第九住，　　深微妙難解； 　安住已自演，　　大乘之行業。」

凈居諸天億載來會，聞如是行無上正教，住于虛空，心懷踴躍，恭敬謙下，承事安住。諸菩薩眾，無量億垓，處於虛無，心中欣豫，雨眾華香，可悅無限，炙然眾生塵勞之穢。自在天王，甚大歡然，住于其上，億千眾俱，恭恪之心，散諸妙衣，梵天等，寂然琦珍，一心自歸。諸玉女眾，無數悅顏，鼓諸伎樂，億百千垓，亦復作禮。一切普演如是像音，眾祐眷屬，坐遍佛國，其光明耀，皆照諸剎。諸身億載，若干柔軟，周遍法界，靡不悉達。如來至真，一毛光耀，其光晃然，滅眾生塵。尚可數盡，剎土之塵，此會人數，不可稱計。有時佛身，微妙諸相，而以咸睹，諸轉輪王，復游他國，所行最上，甚好巍巍，見天人聖諸大神尊，處兜術天，現下母胎，復以出生，雖在胎中，現無數億國，適生墮地，現其佛土，導師本願，用眾生故而復出家，得成佛道，為最正覺，轉於法輪，現諸佛土。無數億載，猶如幻師，善學術咒，將順壽命，現無數術。世尊如是，修學智慧，用眾生故，而復出家，空無寂寞，本凈無相，諸法平等，猶如虛空。佛之教戒，最利本無，示現殊勝，佛之遊居，諸安住行，皆為自然。愍哀眾生，逮

【現代漢語翻譯】 『發起微妙的誓願，其心廣大無邊。這是第九住的境界，深奧微妙難以理解；安住於此境界后，自然演說大乘的修行。』 凈居天的諸位天神，億萬年來到這裡集會，聽聞如此殊勝的無上正教，他們安住在虛空中，心中充滿喜悅，恭敬謙卑，侍奉安住的佛陀。諸位菩薩，數量無量億垓，身處虛無之中，心中歡喜，降下各種鮮花和香，令人愉悅無比，洗滌眾生塵世的污垢。自在天王，非常歡喜，安住在高處，與億千眷屬一同，以恭敬的心情，散佈各種美妙的衣物，梵天等天神，寂靜而珍貴，一心歸順。諸位玉女，無數容顏喜悅，敲擊各種樂器，數量億百千垓，也向佛陀作禮。一切普遍演說這樣的音聲，眾多的護法眷屬，遍佈佛國而坐，他們的光明照耀，都照亮了各個佛土。他們的身體億萬年來，如此柔軟，周遍法界，沒有不通達的。如來至真，一根毫毛的光芒，其光輝閃耀，滅除眾生的塵垢。即使可以數盡剎土的塵埃，這次集會的人數，也是不可稱量的。有時佛身，顯現微妙的各種相，而使眾生都能看到，諸位轉輪王，又遊歷其他國家，所行最為殊勝，非常美好巍峨，見到天人聖者諸位大神尊，處在兜率天，顯現下生母胎，又顯現出生，即使在胎中，也顯現無數億個佛國，剛出生落地，就顯現他的佛土，導師的本願，爲了眾生而再次出家，得成佛道，成為最正覺，轉動法輪，顯現各個佛土。無數億載，猶如幻術師，善於學習咒語，順應壽命，顯現無數的法術。世尊也是如此，修習智慧，爲了眾生，而再次出家，空無寂寞，本來清凈無相，諸法平等，猶如虛空。佛的教戒，最為銳利，本來無有，示現殊勝，佛的游居，諸安住的修行，都是自然而然的。憐憫眾生，達到

【English Translation】 'Making subtle vows, their minds are boundless. This is the ninth abode, profound and subtle, difficult to understand; having settled in this state, they naturally expound the practices of the Mahayana.' The gods of the Pure Abodes, having gathered for billions of years, hearing such supreme and unsurpassed teachings, dwell in the void, their hearts filled with joy, respectful and humble, serving the Buddha who abides. The Bodhisattvas, countless billions in number, dwelling in the void, their hearts joyful, rain down various flowers and incense, infinitely pleasing, cleansing the defilements of sentient beings. The King of the Free Heavens, greatly delighted, dwells above, with billions of attendants, with respectful hearts, scattering various wonderful garments, the Brahma gods and others, serene and precious, wholeheartedly taking refuge. The jade maidens, with countless joyful faces, play various musical instruments, numbering in the billions, also pay homage to the Buddha. All universally proclaim such sounds, the numerous Dharma protectors, seated throughout the Buddha-lands, their light shining, illuminating all the lands. Their bodies, for billions of years, so soft, pervade the Dharma realm, without exception. The Tathagata, the ultimate truth, the light of a single hair, its radiance shining, extinguishes the defilements of sentient beings. Even if the dust of the lands could be counted, the number of people in this assembly is immeasurable. Sometimes the Buddha's body, manifesting subtle forms, is seen by all, the Wheel-Turning Kings, also travel to other countries, their actions most supreme, very beautiful and majestic, seeing the gods, humans, sages, and great deities, dwelling in the Tushita Heaven, manifesting descent into the womb, and then manifesting birth, even in the womb, manifesting countless billions of Buddha-lands, immediately upon birth, manifesting his Buddha-land, the guide's original vow, for the sake of sentient beings, again leaving home, attaining Buddhahood, becoming the most perfectly enlightened one, turning the Dharma wheel, manifesting various Buddha-lands. For countless billions of years, like a magician, skilled in learning mantras, in accordance with lifespan, manifesting countless arts. The World Honored One is also like this, cultivating wisdom, for the sake of sentient beings, again leaving home, empty and silent, originally pure and without form, all dharmas equal, like the void. The Buddha's precepts, the sharpest, originally non-existent, manifesting the supreme, the Buddha's dwelling, all abiding practices, are all natural. Compassionately pitying sentient beings, attaining

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成經典，諸相之相，見平等相一切諸法，第一無相諸眾祐義，聖慧所從，悉棄眾相，有想無想所行，等解諸行，速得成就眾人之上。如是音響，無數億千，宣仁和聲，在世降伏眾魔天女，以知眾會。至真寂寞，如月盛猛，照于天下。又金剛藏，演若干品時，諸佛子，修于大乘十事之業，當可施行，諸室宅行，功勛之業，見瑞應來，心懷悅豫，上人聖慧，咸悉歌詠。

漸備經卷第四 大正藏第 10 冊 No. 0285 漸備一切智德經

漸備一切智德經卷第五

西晉月支三藏竺法護譯

金剛藏問菩薩住品第十

金剛藏菩薩大士，謂解脫月菩薩：「於是佛子菩薩大士，其聖慧意，巍巍無量，如是行業，乃至第九。嚴凈道地，具足清凈鮮明之法，而無邊際，積功累德，每生自克，無益眾生，以何方便，救濟三界，善諦攝受。無極慧德，其無盡哀，所入弘廣，靡不周流。分別世界，明瞭無邊，入眾生界，寂寞迴旋，終而復始。開第一藏如來道業，所思惟念，力無所畏，諸佛經典，空無無量，及一切敏慧，具足成得阿惟顏，此之謂也。又諸佛子！入如是聖菩薩之業，近阿惟顏，適住此已有三昧名其號無垢，菩薩親具宣佈法界，菩薩道場，名莊嚴凈，名巨海藏，又名海印，名廣如虛空，名

【現代漢語翻譯】 現代漢語譯本 成就經典，諸相之相（一切事物的表象），見平等相（認識到一切事物本質上的平等）一切諸法（所有存在的事物），第一無相（最高的境界是沒有表象的）諸眾祐義（對所有眾生都有益的意義），聖慧（聖人的智慧）所從，悉棄眾相（完全拋棄一切表象），有想無想所行（有念頭和無念頭時所做的事情），等解諸行（平等地理解一切行為），速得成就眾人之上（迅速獲得超越眾人的成就）。如是音響（這樣的聲音），無數億千，宣仁和聲（宣揚仁慈和諧的聲音），在世降伏眾魔天女（在世間降伏各種魔障和天女的誘惑），以知眾會（讓大眾明白真理）。至真寂寞（達到真正的寂靜），如月盛猛（像滿月一樣光明強大），照于天下（照耀整個世界）。又金剛藏（菩薩名）演若干品時（演說若干品的時候），諸佛子（佛的弟子），修于大乘十事之業（修習大乘佛教的十種事業），當可施行（應當可以實行），諸室宅行（在各種場所的行為），功勛之業（功德事業），見瑞應來（看到吉祥的徵兆到來），心懷悅豫（心中充滿喜悅），上人聖慧（具有高尚智慧的人），咸悉歌詠（都歌頌讚美）。 漸備經卷第四 大正藏第 10 冊 No. 0285 漸備一切智德經 漸備一切智德經卷第五 西晉月支三藏竺法護譯 金剛藏問菩薩住品第十 金剛藏菩薩大士（菩薩名），謂解脫月菩薩（菩薩名）：『於是佛子菩薩大士（佛的弟子，菩薩），其聖慧意（聖人的智慧），巍巍無量（高大無比），如是行業（這樣的修行），乃至第九（直到第九個階段）。嚴凈道地（莊嚴清凈的修行之地），具足清凈鮮明之法（具備清凈明亮的法則），而無邊際（沒有邊際），積功累德（積累功德），每生自克（每生都能自我約束），無益眾生（不為自己謀求利益），以何方便（用什麼方法），救濟三界（救濟欲界、色界、無色界），善諦攝受（善巧地接受真理）。無極慧德（無限的智慧和功德），其無盡哀（其無盡的慈悲），所入弘廣（所進入的境界廣大），靡不周流（無處不到）。分別世界（分別不同的世界），明瞭無邊（明白無邊無際的道理），入眾生界（進入眾生的世界），寂寞迴旋（寂靜地輪迴），終而復始（最終又重新開始）。開第一藏如來道業（開啟如來第一藏的修行），所思惟念（所思考的念頭），力無所畏（力量無所畏懼），諸佛經典（諸佛的經典），空無無量（空性無量），及一切敏慧（以及一切敏銳的智慧），具足成得阿惟顏（完全成就阿惟顏的境界），此之謂也（這就是這個意思）。又諸佛子（佛的弟子）！入如是聖菩薩之業（進入這樣的聖菩薩的修行），近阿惟顏（接近阿惟顏的境界），適住此已（恰好住在這裡），有三昧名其號無垢（有一種三昧，名字叫做無垢），菩薩親具宣佈法界（菩薩親自宣佈法界），菩薩道場（菩薩修行的場所），名莊嚴凈（名為莊嚴清凈），名巨海藏（名為巨大的海洋寶藏），又名海印（又名為海印），名廣如虛空（名為廣大如虛空），名』

【English Translation】 English version Achieving the scriptures, the appearance of all appearances (the manifestations of all things), seeing the equality of all appearances (recognizing the essential equality of all things), all dharmas (all existing things), the first non-appearance (the highest state is without appearance), the meaning of all blessings (the meaning that benefits all beings), the holy wisdom (the wisdom of the saints) from which, completely abandoning all appearances, the actions of having thoughts and not having thoughts, equally understanding all actions, quickly achieving above all people. Such a sound, countless billions, proclaiming benevolent and harmonious sounds, subduing all demons and celestial maidens in the world, so that the masses may understand. Reaching true tranquility, like the full moon, shining upon the world. Furthermore, when Vajragarbha (a Bodhisattva's name) expounds on several chapters, the Buddha's disciples, cultivating the ten great deeds of Mahayana, should be able to practice, the actions in all places, the meritorious deeds, seeing auspicious omens arrive, with hearts full of joy, the wise ones, all sing praises. Gradual Preparation Sutra, Volume 4 Taisho Tripitaka Volume 10, No. 0285, Gradual Preparation of All Wisdom and Virtue Sutra Gradual Preparation of All Wisdom and Virtue Sutra, Volume 5 Translated by the Tripitaka Master Dharmaraksha of the Western Jin Dynasty Chapter Ten: Vajragarbha Asks About the Abiding of Bodhisattvas The Bodhisattva Mahasattva Vajragarbha (a Bodhisattva's name) said to the Bodhisattva Vimoksha-chandra (a Bodhisattva's name): 'Thus, the Buddha's disciples, the Bodhisattva Mahasattvas, their holy wisdom, is immeasurably majestic, such practices, up to the ninth stage. Adorning and purifying the path, possessing pure and bright dharmas, without limit, accumulating merits and virtues, self-disciplining in each life, not seeking benefit for oneself, by what means, to save the three realms (the desire realm, the form realm, and the formless realm), skillfully receiving the truth. The boundless wisdom and virtue, their endless compassion, the realm they enter is vast, reaching everywhere. Distinguishing the worlds, understanding the boundless principles, entering the realm of sentient beings, silently revolving, ultimately beginning again. Opening the first treasury of the Tathagata's path, the thoughts they contemplate, their power is fearless, the scriptures of all Buddhas, emptiness is immeasurable, and all keen wisdom, fully achieving the state of Aviveyan, this is what it means. Furthermore, O Buddha's disciples! Entering such practices of the holy Bodhisattvas, approaching the state of Aviveyan, having just resided here, there is a samadhi named Immaculate, the Bodhisattva personally proclaims the Dharma realm, the Bodhisattva's place of practice, named Adorned and Pure, named Great Ocean Treasury, also named Sea Seal, named Vast as Space, named'

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積一切法自然，名眾生心行，如是等類，得近百千阿僧祇定意正法，適能逮得此諸定意，而以正受親眾善德三昧定，施眾方便。以斯因緣，如是定意，乃為究暢一切敏智，而有殊特，爾乃名近阿惟顏菩薩三昧。這得近已，以是三昧，十三千土，而自然生百千無極無窮奇寶，清凈蓮華，一切之宅，自然道寶，以得超越一切法界，奉行道義至真正法，具足度世眾德之本，究竟成就，達玄自然。又其法界，善修清凈，演聖光明，其莖甚大，琉璃明月珠合，以越諸天。無量栴檀，珍寶相挍，無極馬瑙，紫磨真金，生為華葉，其明光光，不可計限。蓮華照耀，皆以眾寶，而合成之。其上虛空，琦珍之縵，化交露帳，具足充滿十三千大千之土，滿中塵眾，不可稱計，百千蓮華，羅列周遍十方虛空，其香甘美，勛諸菩薩大士身形，備一切智。若逮致此阿惟顏住三昧定者，尋則現坐斯大蓮華，這坐已竟，乃復周遍，所化一切，自然羅列。諸大蓮華，不可稱載，諸菩薩等，眷屬圍繞，坐諸蓮華，周匝巍巍，一一菩薩，逮萬百千三昧，而以正受。觀諸菩薩，這正受已，十方一切無有邊際，諸佛剎土，自然清凈。諸如來等，在會道場，以成教照。所以者何？又彼菩薩，這坐斯諸大蓮華上，其下足底，出十不可計阿僧祇光，照於十方至無擇獄大

【現代漢語翻譯】 現代漢語譯本：積累一切法的自然運作，稱為眾生的心行。像這樣的人，能夠接近百千阿僧祇（無數）的禪定正法，才能夠獲得這些禪定，並以正確的感受親近眾善功德的三昧禪定，施予各種方便。因為這樣的因緣，這樣的禪定，才能夠徹底通達一切敏銳的智慧，並具有特殊之處，因此被稱為接近阿惟顏（無上）菩薩的三昧。一旦接近這種境界，憑藉這種三昧，在十三千個國土中，自然產生百千無極無窮的奇珍異寶，清凈的蓮花，一切的居所，自然的道寶，從而超越一切法界，奉行道義達到真正的法，具備度化世間眾生的功德根本，最終成就，通達玄妙的自然。而且，其法界，善於修習清凈，展現神聖的光明，其莖非常巨大，琉璃明月珠合在一起，超越諸天。無量的栴檀（一種香木），珍寶相互輝映，無極的瑪瑙，紫磨真金，生長為花葉，其光明閃耀，不可計數。蓮花照耀，都是用各種珍寶合成的。其上的虛空，佈滿奇珍的帷幔，化作交錯的露帳，完全充滿十三千大千世界，其中塵埃眾多，不可稱量，百千蓮花，羅列周遍十方虛空，其香氣甘美，薰染諸菩薩大士的身形，具備一切智慧。如果能夠達到這種阿惟顏住三昧禪定，隨即就會顯現坐在這巨大的蓮花上，坐定之後，又會周遍所化的一切，自然羅列。各種巨大的蓮花，不可稱載，諸菩薩等，眷屬圍繞，坐在各種蓮花上，周匝巍峨，每一位菩薩，都獲得萬百千三昧，並以正確的感受。觀察諸菩薩，這種正確的感受之後，十方一切無有邊際的諸佛剎土，自然清凈。諸如來等，在法會道場，成就教化。這是為什麼呢？又因為那些菩薩，坐在這巨大的蓮花上，其腳底，發出十不可計阿僧祇的光芒，照耀十方直至無擇地獄（最苦的地獄）。 English version: Accumulating the natural operation of all dharmas is called the mind-activity of sentient beings. Those of this kind are able to approach hundreds of thousands of asamkhya (countless) samadhi (meditative concentration) of the true dharma, and are able to attain these samadhis, and with correct perception, approach the samadhi of all good merits, bestowing various means. Because of such causes and conditions, such samadhi is able to thoroughly understand all keen wisdom, and has special characteristics, therefore it is called the samadhi of approaching Aviveyan (supreme) Bodhisattva. Once this state is approached, by means of this samadhi, in thirteen thousand lands, naturally arise hundreds of thousands of immeasurable and infinite rare treasures, pure lotuses, all dwellings, natural dharma treasures, thereby transcending all dharma realms, practicing the path of righteousness to reach the true dharma, possessing the fundamental merits of liberating sentient beings, ultimately achieving, and understanding the profound naturalness. Moreover, its dharma realm, is skilled in cultivating purity, manifesting sacred light, its stems are very large, with lapis lazuli and bright moon pearls combined, surpassing all heavens. Immeasurable sandalwood (a type of fragrant wood), precious jewels reflect each other, infinite agate, and purple gold, grow into flower leaves, their light shines, immeasurable. The lotuses shine, all made of various treasures. Above it, the void is filled with curtains of rare treasures, transforming into interlaced dew tents, completely filling thirteen thousand great chiliocosms, with countless dust particles, hundreds of thousands of lotuses, arranged throughout the ten directions of space, their fragrance is sweet, perfuming the bodies of all Bodhisattvas and Mahasattvas, possessing all wisdom. If one can attain this Aviveyan abiding samadhi, then one will immediately appear sitting on this great lotus, and after sitting, it will again pervade all that is transformed, naturally arranged. Various great lotuses, cannot be counted, all Bodhisattvas, surrounded by their retinues, sit on various lotuses, majestic all around, each Bodhisattva, attains tens of thousands of samadhis, and with correct perception. Observing the Bodhisattvas, after this correct perception, the Buddha lands of the ten directions, without any boundaries, are naturally purified. All Tathagatas (Buddhas), in the assembly of the dharma, accomplish teaching and illumination. Why is this so? It is because those Bodhisattvas, sitting on these great lotuses, from the soles of their feet, emit ten immeasurable asamkhya rays of light, illuminating the ten directions all the way to Avici hell (the most painful hell).

【English Translation】 Accumulating the natural operation of all dharmas is called the mind-activity of sentient beings. Those of this kind are able to approach hundreds of thousands of asamkhya (countless) samadhi (meditative concentration) of the true dharma, and are able to attain these samadhis, and with correct perception, approach the samadhi of all good merits, bestowing various means. Because of such causes and conditions, such samadhi is able to thoroughly understand all keen wisdom, and has special characteristics, therefore it is called the samadhi of approaching Aviveyan (supreme) Bodhisattva. Once this state is approached, by means of this samadhi, in thirteen thousand lands, naturally arise hundreds of thousands of immeasurable and infinite rare treasures, pure lotuses, all dwellings, natural dharma treasures, thereby transcending all dharma realms, practicing the path of righteousness to reach the true dharma, possessing the fundamental merits of liberating sentient beings, ultimately achieving, and understanding the profound naturalness. Moreover, its dharma realm, is skilled in cultivating purity, manifesting sacred light, its stems are very large, with lapis lazuli and bright moon pearls combined, surpassing all heavens. Immeasurable sandalwood (a type of fragrant wood), precious jewels reflect each other, infinite agate, and purple gold, grow into flower leaves, their light shines, immeasurable. The lotuses shine, all made of various treasures. Above it, the void is filled with curtains of rare treasures, transforming into interlaced dew tents, completely filling thirteen thousand great chiliocosms, with countless dust particles, hundreds of thousands of lotuses, arranged throughout the ten directions of space, their fragrance is sweet, perfuming the bodies of all Bodhisattvas and Mahasattvas, possessing all wisdom. If one can attain this Aviveyan abiding samadhi, then one will immediately appear sitting on this great lotus, and after sitting, it will again pervade all that is transformed, naturally arranged. Various great lotuses, cannot be counted, all Bodhisattvas, surrounded by their retinues, sit on various lotuses, majestic all around, each Bodhisattva, attains tens of thousands of samadhis, and with correct perception. Observing the Bodhisattvas, after this correct perception, the Buddha lands of the ten directions, without any boundaries, are naturally purified. All Tathagatas (Buddhas), in the assembly of the dharma, accomplish teaching and illumination. Why is this so? It is because those Bodhisattvas, sitting on these great lotuses, from the soles of their feet, emit ten immeasurable asamkhya rays of light, illuminating the ten directions all the way to Avici hell (the most painful hell).

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泥犁中，滅于眾生苦惱之患。左右膝，亦如所演光明這等無異，皆悉照耀餓鬼、畜生，勤苦痛息。左右之脅，各出無限若干光明，照十方人，皆為蒙耀。二手掌中，各演光明，照于諸天、阿須倫宮。其二肩肘，出二品光，照眾聲聞。背腦戶頸各演光明，照於十方諸緣覺心。其口面門，演妙光明，照於十方諸第九住菩薩之眾。眉間白毫，演大威耀，照於十方一切魔宮，皆令蔽冥。以阿惟顏菩薩之身，遂上虛空，照於十方不可計百千三千佛土，滿中塵數十方如來，眾會道場繞佛十匝，在虛空中，成大光明，珠交露帳，名曰大光。暉曜灼灼，以用進奉，供養如來，遂增功勛。緣是供養，從初發意，至第九住，奉順如來，寂然隨時，百千億倍，不可為喻。其大光明珠交露帳，巍巍光明，乃至十方一切境土，普布眾華，香華雜香，搗香，衣服，幢蓋幡彩，布以寶瑛，明月珠珍，周遍十方一切世界，成為普世。其善本德無上正真，雨大眾華，一一悉雨若干種物，供養眾會一切道場，供養奉進十方如來，眾生之類，敢有見知，咸發無上正真道意。斯雨眾華，微妙如是。光繞諸佛眾會道場，十匝已竟，入佛足下，華光忽然，照諸如來眾菩薩，見其佛世界，立行如斯諸菩薩號。其逮阿惟顏，十方無際諸菩薩，眾九住菩薩，俱來會者。斯諸

【現代漢語翻譯】 現代漢語譯本 在地獄中，（佛光）消滅眾生苦惱的憂患。左右膝蓋，也像所展現的光明一樣沒有差別，都照耀著餓鬼、畜生，使他們勤勞的痛苦得以止息。左右兩脅，各自發出無限的光明，照耀十方的人，都蒙受光輝。兩手掌中，各自發出光明，照耀諸天、阿修羅（非天神）的宮殿。兩個肩肘，發出兩種光芒，照耀眾聲聞（聽聞佛法而修行的人）。背部、後腦、頸部各自發出光明，照耀十方諸緣覺（獨自覺悟的人）的心。口和麵門，發出微妙的光明，照耀十方諸第九住菩薩（修行到第九階段的菩薩）的大眾。眉間的白毫，發出巨大的威光，照耀十方一切魔宮，都使之昏暗。以阿惟顏菩薩（不退轉菩薩）的身體，升上虛空，照耀十方不可計數的百千三千佛土，充滿塵埃的十方如來，在眾會道場繞佛十匝，在虛空中，形成巨大的光明，珠光交錯的帳幕，名為大光。光輝閃耀，用來進奉，供養如來，從而增加功勛。因為這種供養，從最初發心，到第九住，奉順如來，寂靜無為，百千億倍，無法比喻。那大光明珠光交錯的帳幕，巍峨的光明，乃至十方一切境土，普遍散佈鮮花，香花雜香，搗香，衣服，幢幡綵帶，佈滿寶玉，明月珍珠，周遍十方一切世界，成為普世。其善本德無上正真，降下大眾鮮花，每一朵都降下若干種物品，供養眾會一切道場，供養奉進十方如來，眾生之類，凡有見聞，都發起無上正真道意。這降下的鮮花，微妙如此。光繞諸佛眾會道場，十匝完畢，進入佛的足下，花光忽然，照耀諸如來眾菩薩，看到他們的佛世界，建立修行如此的諸菩薩名號。那些到達阿惟顏（不退轉）的，十方無際的諸菩薩，眾九住菩薩，都來集會。這些 English version In the hells, (the Buddha's light) extinguishes the suffering and distress of all beings. The left and right knees, like the light manifested, are no different, all illuminating the hungry ghosts and animals, causing their diligent suffering to cease. The left and right flanks each emit infinite light, illuminating the people of the ten directions, all receiving its radiance. From the palms of both hands, light emanates, illuminating the palaces of the gods and Asuras (demigods). The two shoulders and elbows emit two kinds of light, illuminating the Sravakas (those who hear and practice the Dharma). The back, the back of the head, and the neck each emit light, illuminating the minds of the Pratyekabuddhas (those who awaken on their own) in the ten directions. The mouth and face emit subtle light, illuminating the great assembly of the Bodhisattvas of the ninth stage in the ten directions. The white hair between the eyebrows emits great majestic light, illuminating all the demon palaces in the ten directions, causing them to become dark. With the body of the Aviveyan Bodhisattva (non-retrogressing Bodhisattva), ascending into the void, it illuminates the countless hundreds of thousands of three thousand Buddha lands in the ten directions, the Tathagatas of the ten directions, filled with dust, circling the Buddha ten times in the assembly's place of practice, forming a great light in the void, a jeweled canopy of light, called the Great Light. The radiance shines brightly, used to offer and venerate the Tathagata, thereby increasing merit. Because of this offering, from the initial aspiration to the ninth stage, following the Tathagata, in stillness and non-action, it is a hundred thousand million times beyond comparison. That great light, the jeweled canopy of light, the majestic light, even to all the lands in the ten directions, universally spreads flowers, fragrant flowers, mixed fragrances, pounded incense, clothing, banners, and streamers, adorned with precious gems, bright moon pearls, pervading all the worlds in the ten directions, becoming universal. Its virtuous root is supreme and true, raining down masses of flowers, each one raining down various kinds of objects, offering to all the places of practice of the assembly, offering and venerating the Tathagatas of the ten directions, all beings who see or hear, all generate the aspiration for the supreme and true path. The flowers that rain down are so subtle. The light circles the Buddha's assembly's place of practice, completing ten circuits, entering under the Buddha's feet, the flower light suddenly, illuminating all the Tathagatas and Bodhisattvas, seeing their Buddha worlds, establishing the names of such Bodhisattvas who practice in this way. Those who have reached Aviveyan (non-retrogressing), the countless Bodhisattvas of the ten directions, the Bodhisattvas of the ninth stage, all come to assemble. These

【English Translation】 In the hells, (the Buddha's light) extinguishes the suffering and distress of all beings. The left and right knees, like the light manifested, are no different, all illuminating the hungry ghosts and animals, causing their diligent suffering to cease. The left and right flanks each emit infinite light, illuminating the people of the ten directions, all receiving its radiance. From the palms of both hands, light emanates, illuminating the palaces of the gods and Asuras (demigods). The two shoulders and elbows emit two kinds of light, illuminating the Sravakas (those who hear and practice the Dharma). The back, the back of the head, and the neck each emit light, illuminating the minds of the Pratyekabuddhas (those who awaken on their own) in the ten directions. The mouth and face emit subtle light, illuminating the great assembly of the Bodhisattvas of the ninth stage in the ten directions. The white hair between the eyebrows emits great majestic light, illuminating all the demon palaces in the ten directions, causing them to become dark. With the body of the Aviveyan Bodhisattva (non-retrogressing Bodhisattva), ascending into the void, it illuminates the countless hundreds of thousands of three thousand Buddha lands in the ten directions, the Tathagatas of the ten directions, filled with dust, circling the Buddha ten times in the assembly's place of practice, forming a great light in the void, a jeweled canopy of light, called the Great Light. The radiance shines brightly, used to offer and venerate the Tathagata, thereby increasing merit. Because of this offering, from the initial aspiration to the ninth stage, following the Tathagata, in stillness and non-action, it is a hundred thousand million times beyond comparison. That great light, the jeweled canopy of light, the majestic light, even to all the lands in the ten directions, universally spreads flowers, fragrant flowers, mixed fragrances, pounded incense, clothing, banners, and streamers, adorned with precious gems, bright moon pearls, pervading all the worlds in the ten directions, becoming universal. Its virtuous root is supreme and true, raining down masses of flowers, each one raining down various kinds of objects, offering to all the places of practice of the assembly, offering and venerating the Tathagatas of the ten directions, all beings who see or hear, all generate the aspiration for the supreme and true path. The flowers that rain down are so subtle. The light circles the Buddha's assembly's place of practice, completing ten circuits, entering under the Buddha's feet, the flower light suddenly, illuminating all the Tathagatas and Bodhisattvas, seeing their Buddha worlds, establishing the names of such Bodhisattvas who practice in this way. Those who have reached Aviveyan (non-retrogressing), the countless Bodhisattvas of the ten directions, the Bodhisattvas of the ninth stage, all come to assemble. These

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菩薩及與眷屬，修大供養，觀見此以三昧正受，至於十方，睹阿惟顏眾菩薩等，莊嚴元首，名曰首幻，豎立金剛，降伏魔怨，其一光曜，演百千明，各出無數晃昱營從，照於十方無邊佛土，顯大變化。其光奄忽，入于首幻，莊嚴菩薩元首。這沒未久，即時菩薩，蒙其暉曜，威神力勢，遂更茂盛。

「彼時佛子，復有大光，名一切慧，神通聖君，出諸如來、至真、等正覺，眉間毫相，各演無限光明眷屬，照於十方無邊世界，繞諸佛土，十匝竟已，顯諸如來無極神足感動變化。告諸無數億百千兆垓諸菩薩眾，諸佛國土，六反震動，皆悉消滅一切惡趣，蔽魔宮殿，十方諸佛，皆自然現。普現一切至真正覺眾會道場，威神嚴凈，法界第一，周遍虛空，咸照一切十方世界，光尋回還，上虛空中，右繞一切諸菩薩眾，現大嚴凈，此眾光明，忽然在上，尋入聚會諸菩薩頂。光明這沒，此諸菩薩，前未所更，所不蒙定，承佛威光，輒即逮得百萬三昧。此諸光明，稱量時節，墮菩薩上，一切如來，等無有異。光明這沒，諸菩薩成阿惟顏，名曰如來至真境界也。具十種力平等正覺，平若虛空，猶如佛子，轉輪聖王第一太子，從尊真后，懷胎而生，其相具足，應為聖王。時轉輪王，坐天寶象紫金床上，取四大海，致海水來，執大蓋覆，

【現代漢語翻譯】 現代漢語譯本：菩薩及其眷屬，修習盛大的供養，以三昧正定觀察，到達十方世界，見到阿惟顏（不退轉）等眾多菩薩，他們莊嚴的頭頂，名為首幻（最初的幻化），豎立金剛（堅固不壞），降伏魔怨。其中一道光芒，演化出成百上千的光明，各自發出無數閃耀的光輝，照耀十方無邊佛土，顯現巨大的變化。這光芒忽然消失，融入首幻菩薩的頭頂。沒過多久，菩薩們就蒙受這光輝的照耀，威神力量更加強盛。 那時，佛子們，又有一道大光，名為一切慧（一切智慧），神通聖君，從諸如來、至真、等正覺的眉間毫相中發出，各自演化出無限的光明眷屬，照耀十方無邊世界，圍繞諸佛國土十圈之後，顯現諸如來無極的神足感動變化。告知無數億百千兆垓的菩薩眾，諸佛國土，六次震動，都消滅了一切惡趣，遮蔽了魔宮，十方諸佛，都自然顯現。普遍顯現一切至真正覺的眾會道場，威神莊嚴清凈，法界第一，周遍虛空，照耀一切十方世界。光芒隨後返回，在虛空中，右繞一切菩薩眾，顯現大莊嚴清凈，這眾光明，忽然在上，隨即進入聚會的諸菩薩頭頂。光明消失後，這些菩薩，以前從未經歷過，從未獲得的禪定，承蒙佛的威光，立刻獲得百萬三昧。這些光明，衡量時節，落在菩薩身上，一切如來，都無有差別。光明消失後，諸菩薩成就阿惟顏，名為如來至真境界。具足十種力量的平等正覺，平坦如虛空，猶如佛子，轉輪聖王的第一太子，從尊貴真身後，懷胎而生，相貌具足，應當成為聖王。當時轉輪王，坐在天寶象紫金床上，取四大海的海水，執持大傘覆蓋。

【English Translation】 English version: Bodhisattvas and their retinues, practicing great offerings, observing with samadhi concentration, reaching the ten directions, seeing numerous Bodhisattvas such as Aviveyan (non-retrogression), their adorned heads, named Shouxuan (the initial illusion), erecting Vajra (indestructible), subduing demonic enemies. One of these lights, manifesting hundreds of thousands of lights, each emitting countless dazzling rays, illuminating the boundless Buddha lands of the ten directions, displaying great transformations. This light suddenly vanished, merging into the head of Bodhisattva Shouxuan. Not long after, the Bodhisattvas were illuminated by this radiance, their majestic power becoming even more vigorous. At that time, the Buddha's disciples, there was another great light, named Yiqiehui (all wisdom), the divine sage king, emanating from the white hair between the eyebrows of all Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones, each manifesting infinite retinues of light, illuminating the boundless worlds of the ten directions, circling the Buddha lands ten times, revealing the immeasurable divine power of the Tathagatas, moving and transforming. Announcing to countless billions of hundreds of thousands of nayutas of Bodhisattvas, the Buddha lands, shook six times, all eliminating all evil realms, obscuring the demon palaces, and all the Buddhas of the ten directions, naturally appeared. Universally manifesting the assembly places of all the Truly Enlightened Ones, the Perfectly Enlightened Ones, majestic and pure, the first in the Dharma realm, pervading the void, illuminating all the worlds of the ten directions. The light then returned, in the void, circling all the Bodhisattvas to the right, manifesting great adornment and purity, this multitude of light, suddenly above, then entered the heads of the assembled Bodhisattvas. After the light vanished, these Bodhisattvas, who had never experienced or attained such concentration before, receiving the Buddha's majestic light, immediately attained millions of samadhis. These lights, measuring the time, fell upon the Bodhisattvas, all Tathagatas, were no different. After the light vanished, the Bodhisattvas achieved Aviveyan, named the realm of the Tathagata's Truth. Possessing the ten powers of equal and perfect enlightenment, as flat as the void, like the Buddha's son, the first prince of the Wheel-Turning Sage King, born from the noble and true body, with all features complete, destined to become a sage king. At that time, the Wheel-Turning King, sitting on a celestial treasure elephant's purple-gold bed, took the water from the four great oceans, holding a large umbrella to cover.

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幢幡伎樂，而嚴莊之。取金澡瓶，轉輪聖王，以四海水，洗太子首體，適洗浴已，應時名曰聖頂蓋王。轉輪王者，具十善本，故謂神帝，為轉輪聖，是為佛子菩薩大士成就大慧。所以菩薩，行無央數，百千勤苦，如是備悉，其功勛慧。轉復增進，所立道地，名曰法雨，菩薩所住。菩薩若住法雨道地，解達欲界，審從如有，所習色界，習無色界，眾生之界，無識之界，有為無為界，虛空之界，習於法界，解了泥洹，知審如有。曉知諸見邪網遮羅五趣塵勞，習諸生滅，眾聲聞行，緣覺之行，諸菩薩行，如來十力，四無所畏，色身法身，及一切智，成最正覺，而轉法輪，示現滅度，常以平等，入一切法，分別越度，解達諸習，審如從興。以入此慧，其意轉上，使眾生類，無自大業，又如審諦，超越得度，塵勞之元，不為憍慢，在於俗法，不懷恐畏，若在道法，不以自大，不捨大慈，若聲聞緣覺之法，諸菩薩法，諸如來法，不以自大。于眾瞋恚歡悅之中，不以增減，至真得度。亦複審知，佛所建立，經典事業，若在塵勞，順時誓願，供養眾行，思惟劫數，建立聖慧，審如有知，無所不達。其諸如來、至真、等正覺，所入玄妙，謂慧微遠，生死周旋，曉了微妙，現出生時，棄國捐王，成最正覺。變化開度，解微妙慧，轉於法輪，

【現代漢語翻譯】 現代漢語譯本：用幢幡和伎樂來莊嚴場地。取來金澡瓶，如同轉輪聖王一般，用四海之水為太子洗浴身體。洗浴完畢后，隨即被命名為聖頂蓋王。轉輪王具備十善的根本，所以被稱為神帝，是為轉輪聖王，這是佛子菩薩大士成就大智慧的象徵。菩薩修行，經歷無數的百千勤苦，如此詳盡地積累功勛和智慧。他們的修行不斷增進，所到達的道地，被稱為法雨，是菩薩所居住的地方。菩薩如果住在法雨道地，就能通達欲界，審視『有』的實相，修習『有』，修習『無』，眾生的界限，無識的界限，有為和無為的界限，虛空的界限，修習法界，理解涅槃，知道『有』的真實存在。他們明瞭各種邪見和羅網，遮蔽五趣的塵勞，修習生滅，聲聞的修行，緣覺的修行，菩薩的修行，如來的十力，四無所畏，色身和法身，以及一切智慧，成就最正覺，從而轉動法輪，示現滅度，始終以平等心，進入一切法，分別超越，通達各種習性，審視其興起的根源。通過進入這種智慧，他們的意念不斷提升，使眾生不再自大，又如實地超越得度，擺脫塵勞的根源，不驕傲自滿，身處世俗時不懷恐懼，修行道法時不自大，不捨棄大慈悲心，對於聲聞緣覺的法，菩薩的法，如來的法，都不自大。在眾人的嗔恚和歡悅中，不增不減，達到真正的解脫。他們也如實地知道，佛所建立的經典事業，如果身處塵勞，就順應時機發誓願，供養各種修行，思惟劫數，建立聖慧，如實地知曉，無所不通達。那些如來、至真、等正覺所進入的玄妙境界，被稱為智慧的微妙和深遠，在生死輪迴中，明瞭微妙之處，在出生時，捨棄國家和王位，成就最正覺。他們變化開導，理解微妙的智慧，轉動法輪。 English version: They adorn the place with banners, flags, and music. They take a golden bathing vessel, like a Chakravartin King (轉輪聖王, a universal ruler), and use the water of the four seas to bathe the crown prince's body. Once the bathing is complete, he is immediately named the Holy Crown King (聖頂蓋王). A Chakravartin King possesses the root of the ten virtues, hence he is called a divine emperor, a holy Chakravartin, which is a symbol of the Buddha's disciples, the great Bodhisattvas, achieving great wisdom. Bodhisattvas practice, enduring countless hundreds and thousands of hardships, thus thoroughly accumulating merit and wisdom. Their practice continuously advances, and the place they reach is called the Dharma Rain (法雨), where Bodhisattvas reside. If Bodhisattvas reside in the Dharma Rain, they can understand the desire realm, examine the reality of 'existence,' practice 'existence,' practice 'non-existence,' the boundaries of sentient beings, the boundaries of non-consciousness, the boundaries of conditioned and unconditioned, the boundaries of emptiness, practice the Dharma realm, understand Nirvana, and know the true existence of 'existence.' They understand various wrong views and nets, which obscure the defilements of the five realms, practice arising and ceasing, the practice of Sravakas (聲聞, Hearers), the practice of Pratyekabuddhas (緣覺, Solitary Buddhas), the practice of Bodhisattvas, the ten powers of the Tathagatas (如來, Thus Come Ones), the four fearlessnesses, the physical body and the Dharma body, as well as all wisdom, achieving the most perfect enlightenment, thereby turning the Dharma wheel, demonstrating passing into Nirvana, always with equanimity, entering all dharmas, distinguishing and transcending, understanding various habits, and examining the root of their arising. By entering this wisdom, their minds continuously elevate, causing sentient beings to no longer be arrogant, and they also truly transcend and attain liberation, escaping the root of defilements, not being conceited, not being fearful when in the secular world, not being arrogant when practicing the Dharma, not abandoning great compassion, and not being arrogant towards the Dharma of Sravakas and Pratyekabuddhas, the Dharma of Bodhisattvas, and the Dharma of Tathagatas. In the midst of the anger and joy of the masses, they neither increase nor decrease, reaching true liberation. They also truly know the scriptural undertakings established by the Buddha, and if they are in the defilements, they make vows in accordance with the times, make offerings to various practices, contemplate kalpas (劫數, eons), establish holy wisdom, truly know, and are unobstructed in all things. The profound and subtle realm entered by those Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones, is called the subtlety and profundity of wisdom, in the cycle of birth and death, they understand the subtle points, and at the time of birth, they abandon their country and kingship, achieving the most perfect enlightenment. They transform and guide, understand subtle wisdom, and turn the Dharma wheel.

【English Translation】 They adorn the place with banners, flags, and music. They take a golden bathing vessel, like a Chakravartin King (轉輪聖王, a universal ruler), and use the water of the four seas to bathe the crown prince's body. Once the bathing is complete, he is immediately named the Holy Crown King (聖頂蓋王). A Chakravartin King possesses the root of the ten virtues, hence he is called a divine emperor, a holy Chakravartin, which is a symbol of the Buddha's disciples, the great Bodhisattvas, achieving great wisdom. Bodhisattvas practice, enduring countless hundreds and thousands of hardships, thus thoroughly accumulating merit and wisdom. Their practice continuously advances, and the place they reach is called the Dharma Rain (法雨), where Bodhisattvas reside. If Bodhisattvas reside in the Dharma Rain, they can understand the desire realm, examine the reality of 'existence,' practice 'existence,' practice 'non-existence,' the boundaries of sentient beings, the boundaries of non-consciousness, the boundaries of conditioned and unconditioned, the boundaries of emptiness, practice the Dharma realm, understand Nirvana, and know the true existence of 'existence.' They understand various wrong views and nets, which obscure the defilements of the five realms, practice arising and ceasing, the practice of Sravakas (聲聞, Hearers), the practice of Pratyekabuddhas (緣覺, Solitary Buddhas), the practice of Bodhisattvas, the ten powers of the Tathagatas (如來, Thus Come Ones), the four fearlessnesses, the physical body and the Dharma body, as well as all wisdom, achieving the most perfect enlightenment, thereby turning the Dharma wheel, demonstrating passing into Nirvana, always with equanimity, entering all dharmas, distinguishing and transcending, understanding various habits, and examining the root of their arising. By entering this wisdom, their minds continuously elevate, causing sentient beings to no longer be arrogant, and they also truly transcend and attain liberation, escaping the root of defilements, not being conceited, not being fearful when in the secular world, not being arrogant when practicing the Dharma, not abandoning great compassion, and not being arrogant towards the Dharma of Sravakas and Pratyekabuddhas, the Dharma of Bodhisattvas, and the Dharma of Tathagatas. In the midst of the anger and joy of the masses, they neither increase nor decrease, reaching true liberation. They also truly know the scriptural undertakings established by the Buddha, and if they are in the defilements, they make vows in accordance with the times, make offerings to various practices, contemplate kalpas (劫數, eons), establish holy wisdom, truly know, and are unobstructed in all things. The profound and subtle realm entered by those Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones, is called the subtlety and profundity of wisdom, in the cycle of birth and death, they understand the subtle points, and at the time of birth, they abandon their country and kingship, achieving the most perfect enlightenment. They transform and guide, understand subtle wisdom, and turn the Dharma wheel.

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壽限長短，心所建立，至於滅度，法立多少，悉微妙慧。又悉曉了，諸平等正覺佛道藏處，身口心藏，有時無時，所行秘密。菩薩受決，恩流眾生，而救攝之。若干種品，眾生蔽匿，群黎所行，諸根分部，執持造業，正覺所行，威神聖藏。亦復曉知所在劫數，出入多少，一劫百劫，千劫無央數劫，悉識知之。無央數劫，能入一劫，又計數無數，計念識之，不可計數，閑靜劫限，悉識念之。閑靜之劫，有劫無劫無念，有劫有念，有無之念，悉識念之。成正覺無正覺最正覺，悉識念之，去來現在，去來當來，過去今現在事，悉識念之，現在去來未來當來，長劫短劫，現平等事，咸亦悉知。一切諸劫，近遠年歲，天地成敗，不可稱載，悉亦解達。諸如來等，在所感動，執如毫毛，又如微塵剎土諸身，最正覺慧，眾生身心，所覺成慧，一切普入最正覺慧。顯示究竟，現柔順慧，知可思議不可思議，諸佛世界，聲聞所知，緣覺所解，菩薩所達，及所不逮如來道明，所下聖慧，而悉了之，是為佛子諸等正覺慧不可量寬弘無際。菩薩住此無限道地，入無窮慧。

「又彼佛子，菩薩以入如是道地，入于菩薩不可思議所立脫門，有名無蓋門，凈境界門，有名普照脫門。又號如來藏，號莫能當藏，號入三世，號法界藏，號解脫道場光

【現代漢語翻譯】 現代漢語譯本：壽命的長短，由心念所建立；至於最終的滅度，佛法所確立的多少，都以微妙的智慧來理解。又能完全明瞭，諸佛平等正覺的佛道所蘊藏之處，身、口、意所蘊藏的，有時顯現，有時隱藏，所修行的秘密。菩薩接受佛的授記，恩澤流佈于眾生，從而救護和攝受他們。眾生有各種不同的品類，被各種煩惱所遮蔽，大眾所行的，諸根的分佈，執著于造作各種業，正覺所行的，威神聖妙的蘊藏。也完全知曉所在劫數的長短，出入的多少，一劫、百劫、千劫乃至無數劫，都能完全知曉。無數劫，能進入一劫之中，又能計數無數，以念頭來識別，不可計數，寂靜的劫限，都能識別和憶念。寂靜的劫，有劫無念，有劫有念，有念無念，都能識別和憶念。成就正覺、無正覺、最正覺，都能識別和憶念，過去、現在、未來，過去、現在、當來的事情，都能識別和憶念，現在、過去、未來、當來，長劫、短劫，所顯現的平等之事，都能完全知曉。一切諸劫，近遠年歲，天地的成敗，不可稱量，都能理解通達。諸如來等，在所感動的，執持如毫毛，又如微塵剎土諸身，最正覺的智慧，眾生的身心，所覺悟而成就的智慧，一切都普遍進入最正覺的智慧。顯示究竟，顯現柔順的智慧，知曉可思議和不可思議，諸佛的世界，聲聞所知，緣覺所解，菩薩所達到的，以及所不能達到的如來道所闡明的，所降下的聖慧，都能完全明瞭，這就是佛子諸等正覺的智慧，不可衡量，寬廣無邊。菩薩安住于這無限的道地，進入無窮的智慧。 又這些佛子，菩薩進入這樣的道地，進入菩薩不可思議所建立的解脫之門，名為無蓋門（沒有遮蔽的門），凈境界門（清凈境界的門），又名普照解脫門（普遍照耀的解脫之門）。又號為如來藏（如來的寶藏），號為莫能當藏（無法匹敵的寶藏），號為入三世（進入過去、現在、未來三世），號為法界藏（法界的寶藏），號為解脫道場光（解脫道場的光明）。

【English Translation】 English version: The length of life is established by the mind; as for the final extinction, how much of the Dharma is established, all is understood with subtle wisdom. Furthermore, one fully understands the places where the Buddha's equal and right enlightenment is stored, the stores of body, speech, and mind, sometimes revealed, sometimes hidden, the secrets of practice. Bodhisattvas receive the Buddha's prediction, their grace flows to all beings, thereby protecting and embracing them. Beings are of various kinds, obscured by various afflictions, what the masses practice, the distribution of the senses, clinging to the creation of various karmas, what the right enlightenment practices, the majestic and sacred store. One also fully knows the length of the kalpas, how much they enter and exit, one kalpa, a hundred kalpas, a thousand kalpas, even countless kalpas, all can be fully known. Countless kalpas can enter into one kalpa, and one can count countless numbers, recognizing them with thoughts, countless, the limits of quiet kalpas, all can be recognized and remembered. In quiet kalpas, there are kalpas without thought, kalpas with thought, kalpas with and without thought, all can be recognized and remembered. Achieving right enlightenment, no right enlightenment, the most right enlightenment, all can be recognized and remembered, past, present, future, past, present, and future events, all can be recognized and remembered, present, past, future, and future, long kalpas, short kalpas, the equal things that appear, all can be fully known. All kalpas, near and far years, the success and failure of heaven and earth, immeasurable, all can be understood and penetrated. The Tathagatas, in what they are moved by, hold as a hair, and like the bodies in the dust-like lands, the wisdom of the most right enlightenment, the minds of beings, the wisdom that is awakened and achieved, all universally enter the wisdom of the most right enlightenment. Revealing the ultimate, revealing gentle wisdom, knowing the conceivable and inconceivable, the worlds of the Buddhas, what the Sravakas know, what the Pratyekabuddhas understand, what the Bodhisattvas reach, and what they cannot reach, the holy wisdom explained by the Tathagata's path, all can be fully understood, this is the immeasurable and boundless wisdom of the Buddha's children, the equal and right enlightenment. Bodhisattvas dwell in this limitless path, entering infinite wisdom. Moreover, these Buddha's children, Bodhisattvas, having entered such a path, enter the inconceivable gates of liberation established by Bodhisattvas, named the Gate of No Cover (a gate without obscuration), the Gate of Pure Realm (a gate of pure realm), also named the Gate of Universal Illumination Liberation (a gate of liberation that universally illuminates). It is also called the Tathagata-garbha (the treasury of the Tathagata), called the Unsurpassable Treasury (a treasury that cannot be matched), called Entering the Three Worlds (entering the past, present, and future three worlds), called the Dharma Realm Treasury (the treasury of the Dharma realm), called the Light of the Liberation Bodhimanda (the light of the liberation Bodhimanda).

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明照遠，號遍入至無餘菩薩脫門，是為菩薩造十脫門，不可稱計。至阿僧祇百千脫門，若有菩薩，住十道地，尋即逮得如是三昧，至億百千，總持神通無限。彼以是慧，意了所入，遊遍無量，所思方便，眾德備悉。彼已一時，受於十方無量諸佛所宣道義，演不可限聖法光明，法典暉曜，而雨法澤，尋即受持，猶如佛子，海中諸龍欲雨之時余不能任唯大海受。如是佛子，若入如來諸佛秘藏，爾時輒能雨大法澤，其餘眾生，不能任受，有報應緣，執持眾行，至第九住菩薩之業，無能執任。十住菩薩，住此道地，雨法潤澤，執持一切眾生心意，猶如佛子。大海之中，有大雨雲，名勝諦無極，懷抱二乘，一時須臾，咸放甘雨，周遍國土，悉潤天下無際普地，及諸大城州域大國。所以者何？其大海者，不可限量。如是佛子菩薩大士住是法雨，如來一身，懷抱法雨，勸化二乘，乃至無限諸如來慧，而無央數，不可思議，不可稱不可量，無邊無際，超出無表，不可引喻，諸如來身。一時之間，振大光明聖法之雨，遍潤十方，誰能計知彼法雨數？」

又問：「寧有能計此菩薩行，在幾佛所，論其法雨多少數乎？須臾了耶？」

報曰：「不能稱限合集引喻節限，猶如佛子，十方佛國，不可稱計百千億垓諸佛世界，滿中眾塵，

【現代漢語翻譯】 現代漢語譯本：明照遠，名為遍入至無餘菩薩的解脫之門，這是菩薩所修造的十種解脫之門，數量不可計數。達到阿僧祇（無數）百千種解脫之門，如果有菩薩，安住於十道地（菩薩修行的十個階段），隨即就能獲得這樣的三昧（禪定），達到億百千種，總持（記憶和理解）神通無限。他們憑藉這種智慧，明瞭所入之境，遊歷無量世界，所思所行的方便法門，各種功德都完備。他們能夠同時接受十方無量諸佛所宣講的道義，演說不可限量的聖法光明，法典光輝照耀，降下法雨，隨即就能領受並保持，就像佛子一樣，如同海中的龍想要降雨時，其他地方都不能承受，只有大海能夠容納。同樣，佛子如果進入如來諸佛的秘密寶藏，那時就能降下大法雨，其餘眾生不能承受，只有那些有報應因緣，執持各種修行的人，才能達到第九住菩薩的境界，而無法完全承受。十住菩薩，安住於此道地，降下法雨滋潤，執持一切眾生的心意，就像佛子一樣。大海之中，有大雨雲，名為勝諦無極（至高真理，沒有邊際），懷抱二乘（聲聞乘和緣覺乘），一時之間，降下甘雨，遍佈國土，滋潤天下無際的土地，以及各大城市州域大國。這是為什麼呢？因為大海是不可測量的。同樣，佛子菩薩大士安住于這法雨之中，如來一身，懷抱法雨，勸化二乘，乃至無限諸如來的智慧，都是無央數（無數），不可思議，不可稱量，無邊無際，超出一切表象，不可用比喻來形容的，諸如來的身體。一時之間，震動大光明聖法之雨，遍潤十方，誰能計算出這法雨的數量呢？ 又問：『難道有人能計算出這位菩薩的修行，在多少佛所，論其法雨的多少嗎？須臾之間能瞭解嗎？』 回答說：『不能稱量，不能合集，不能用比喻來限制，就像佛子一樣，十方佛國，不可稱計的百千億垓（極大的數量單位）諸佛世界，充滿塵埃，』

【English Translation】 English version: 'Mingzhao Yuan, named the Bodhisattva's gate of liberation that pervades all without remainder, these are the ten gates of liberation created by Bodhisattvas, which are countless. Reaching asamkhya (innumerable) hundreds of thousands of gates of liberation, if there is a Bodhisattva who dwells in the ten stages of the path (ten stages of Bodhisattva practice), they will immediately attain such samadhi (meditative absorption), reaching hundreds of millions, with unlimited total retention (memory and understanding) and supernatural powers. With this wisdom, they understand the state they have entered, travel through immeasurable worlds, and all the skillful means they contemplate and practice, all virtues are complete. They can simultaneously receive the teachings of the Way proclaimed by the immeasurable Buddhas of the ten directions, expound the immeasurable light of the sacred Dharma, the brilliance of the Dharma scriptures shines, and rain down the Dharma rain, which they immediately receive and maintain, just like the Buddha's disciples, like the dragons in the sea when they want to rain, other places cannot bear it, only the sea can contain it. Similarly, if a Buddha's disciple enters the secret treasury of the Tathagatas and Buddhas, then they can rain down the great Dharma rain, which other sentient beings cannot bear, only those who have karmic connections and uphold various practices can reach the ninth stage of Bodhisattva, but cannot fully bear it. Bodhisattvas of the tenth stage, dwelling in this path, rain down the Dharma rain to nourish, upholding the minds of all sentient beings, just like the Buddha's disciples. In the great sea, there is a great rain cloud, named the Supreme Truth without Limit, embracing the two vehicles (Shravakayana and Pratyekabuddhayana), in a moment, they release sweet rain, spreading throughout the land, nourishing the boundless earth, as well as the major cities, states, and great countries. Why is this so? Because the sea is immeasurable. Similarly, the Buddha's disciples, the great Bodhisattvas, dwell in this Dharma rain, the Tathagata's body, embracing the Dharma rain, exhorting the two vehicles, and even the infinite wisdom of all Tathagatas, which are countless, inconceivable, immeasurable, boundless, beyond all appearances, and cannot be described by metaphors, the bodies of all Tathagatas. In a moment, they shake the great light of the sacred Dharma rain, which pervades and nourishes the ten directions, who can count the number of this Dharma rain?' Again asked: 'Is there anyone who can calculate the practice of this Bodhisattva, in how many Buddhas' places, and discuss the amount of Dharma rain? Can it be understood in a moment?' Answered: 'It cannot be measured, cannot be gathered, cannot be limited by metaphors, just like the Buddha's disciples, the Buddha lands of the ten directions, the countless hundreds of thousands of billions of gais (extremely large units) of Buddha worlds, filled with dust,'

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眾生之類，其數如是，如此塵限，令不減少，一一眾生，皆使博聞，逮得總持，悉為如來元首侍者也。為大弟子，極尊博聞，猶金剛上蓮華如來至真，有一比丘，名曰大明，建如是像，博聞方便，勢力堅強，一一之人智各如斯，普十方界眾生之類，盡使如此，功勛智慧，巍巍無量，各各咸受一切法澤，于佛子意，所趣云何？此諸眾生，博聞寧增多乎？」

答曰：「無限。」

金剛藏曰：「吾囑累仁，慇勤告敕。菩薩得此大法雨住開士道地，一時須臾，一如來身，法界所雨，演三世藏無極道法，是法光明，斯之前喻，博聞方便，百倍千倍，萬倍千億萬倍，不可為喻，如一如來，十方國土，諸佛世界，滿中眾塵，亦復如是。諸佛之數，若此塵限，乃復過是，從不可計諸如來尊，一時之間，振大法雨光明之耀，不可比喻彼之法澤。又復佛子，菩薩住此法雨道地，在兜術天，至大滅度，皆是如來己身誓願，威神勢力，興大慈哀，無極法澤，放大法光，發聖經雷，承六神通，三達之智，四無所畏，普有所照，以無極耀，消眾垢冥，以大功德聖慧之明，斷眾疑網。在若干眾，示現諸身，稱舉大法，不捨眾會，除諸陰蓋，消滅十方一切然熾。如本前說，諸佛世界所有塵數，億百千垓諸佛之土，從是以往，雨大甘露，隨眾

【現代漢語翻譯】 現代漢語譯本： 『眾生種類，數量如此之多，如同這些微塵一樣，即使不減少一個，讓每一個眾生都博學多聞，獲得總持（能夠記住並理解佛法），全部成為如來（佛的稱號）的首要侍者。作為大弟子，極其尊貴且博學多聞，就像金剛上蓮華如來（佛的稱號）一樣至真，有一位比丘（佛教出家男子）名叫大明，建立了這樣的形象，博學多聞且方便善巧，勢力堅強。每一個人的智慧都像這樣，遍佈十方世界的所有眾生，都讓他們如此，功勛和智慧，巍峨無量，各自都接受一切佛法的恩澤，在佛子（菩薩）看來，這會怎麼樣呢？這些眾生，博學多聞會增加多少呢？』 回答說：『無限。』 金剛藏（菩薩名）說：『我囑託你，慇勤地告誡。菩薩得到這大法雨，安住于開士道地（菩薩修行的階段），一時之間，一個如來（佛的稱號）的身軀，在法界所降下的法雨，演說三世（過去、現在、未來）所藏的無極道法，這法的光明，與之前的比喻相比，博學多聞的方便，要超過百倍千倍，萬倍千億萬倍，無法用比喻來形容。就像一個如來，在十方國土，諸佛世界，充滿微塵，也像這樣。諸佛的數量，如果像這些微塵一樣多，甚至超過這些，從不可計數的如來尊那裡，一時之間，震動大法雨的光明，無法比喻那法澤。而且佛子（菩薩），菩薩安住在這法雨道地，在兜術天（欲界天之一），直到大滅度（涅槃），都是如來自身的誓願，威神勢力，興起大慈悲，無極的法澤，放出大法光，發出聖經雷，承載六神通（佛教的六種超自然能力），三達之智（佛教的三種智慧），四無所畏（菩薩的四種無畏），普遍照耀，用無極的光芒，消除眾生的垢染和黑暗，用大功德和聖慧的光明，斷除眾生的疑惑之網。在各種各樣的眾生中，示現各種各樣的身軀，宣揚大法，不捨棄眾會，消除各種陰蓋（煩惱），消滅十方一切的熾熱。就像之前所說，諸佛世界所有的微塵數量，億百千垓（極大的數量單位）諸佛的國土，從這裡開始，降下大甘露，隨眾生』

【English Translation】 English version: 'The types of sentient beings, their number is such, like these dust particles, even if not one is reduced, let each sentient being be learned and knowledgeable, attain total retention (able to remember and understand the Dharma), all become the chief attendants of the Tathagata (title of a Buddha). As great disciples, extremely honored and learned, like the Vajra-Lotus Tathagata (title of a Buddha) who is most true, there was a Bhikshu (Buddhist monk) named Great Brightness, who established such an image, learned and skillful in means, with strong power. Each person's wisdom is like this, throughout all sentient beings in the ten directions, let them all be like this, their merits and wisdom, majestic and immeasurable, each receiving the grace of all the Dharma, in the mind of a Buddha's child (Bodhisattva), what would it be like? Would these sentient beings, being learned and knowledgeable, increase much?' The answer was: 'Immeasurable.' Vajragarbha (name of a Bodhisattva) said: 'I entrust you, earnestly admonish. When a Bodhisattva obtains this great Dharma rain, dwells in the Bodhisattva path stage, in a moment, a Tathagata's (title of a Buddha) body, the Dharma rain that falls in the Dharma realm, expounds the limitless Dharma of the three times (past, present, future), the light of this Dharma, compared to the previous analogy, the skillful means of being learned and knowledgeable, exceeds a hundredfold, a thousandfold, ten thousandfold, a hundred millionfold, it cannot be described by analogy. Just like a Tathagata, in the lands of the ten directions, the Buddha worlds, filled with dust particles, it is also like this. The number of Buddhas, if it is as many as these dust particles, or even more than these, from countless Tathagatas, in a moment, shaking the light of the great Dharma rain, the grace of that Dharma cannot be compared. Moreover, a Buddha's child (Bodhisattva), a Bodhisattva dwelling in this Dharma rain path stage, in Tushita Heaven (one of the heavens in the desire realm), until the great extinction (Nirvana), all are the vows of the Tathagata himself, the power of divine might, arising great compassion, limitless Dharma grace, emitting great Dharma light, issuing sacred scripture thunder, bearing the six supernormal powers (six supernatural abilities in Buddhism), the wisdom of the three penetrations (three types of wisdom in Buddhism), the four fearlessnesses (four fearlessnesses of a Bodhisattva), universally illuminating, using limitless light, eliminating the defilements and darkness of sentient beings, using the light of great merit and sacred wisdom, cutting off the net of doubts of sentient beings. Among various sentient beings, manifesting various bodies, proclaiming the great Dharma, not abandoning the assemblies, eliminating various obscurations (afflictions), extinguishing all the burning heat of the ten directions. Just as previously said, the number of dust particles in all the Buddha worlds, the lands of a hundred million trillion (extremely large unit of quantity) Buddhas, from here on, raining down great sweet dew, according to sentient beings'

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生心，性行所在，消塵勞垢，滅然熾火，承彼法澤，靡不永安。

「又復佛子，菩薩得立此大道地，演以法雨，從一世界，至兜率天大滅度地，建立一切如來之業，隨眾生心，如應開化，一一世界，所有眾塵，如是比數，億百千垓諸佛世界，下兜率天，至大滅度，一切普立如來之業。隨眾生心，應當開化，慧得自在，以變神通聖明至達，發意之頃，近小國土，建立廣大，其廣世界，能現令小，發意之頃，穢濁世界，變令清凈，清凈世界，現使穢濁，一切世界，亦復如是。建立所部，發意之頃，以用一塵，現一佛土，普建一切鐵圍，大鐵圍，眾塹溪澗，一二三至十、五十、一百，乃至無數諸佛世界，而建立之。入在一塵，雖在一塵，亦不廣大，不增不減，以是所造，而所示現。發意之頃，一佛世界，嚴凈顯示，一一佛國土，乃至無限一切世界，而現其身，亦一念頃，遍於十方一切眾生，不嬈一國一佛世界，眾生之類，亦復如是，至不可計諸佛世界，周入十方無際佛土，現入一毛，無所嬈害，一發意頃，一切佛界，現入一毛，顯示嚴凈，一發意頃，一時化已，其數多少，如無央數，諸佛世界滿中眾塵，一一所化，變現己身，如是無量，現在手掌，以是手掌，精進供養十方諸佛，一一手掌，示江河沙華，在諸裓上，以

【現代漢語翻譯】 現代漢語譯本：生起覺悟之心，依循本性而行，消除塵世的煩惱污垢，熄滅如火般熾熱的慾望，承受佛法的恩澤，沒有誰不能獲得永久的安寧。 『又，佛子，菩薩證得這大道之地，以佛法甘露滋潤眾生，從一個世界，到兜率天（欲界天頂，彌勒菩薩所在）的大涅槃之地，建立一切如來的事業，隨順眾生的心意，如其所應地開導教化。每一個世界，如同其中所有的微塵數量，如此比數的億百千垓（極大的數量單位）諸佛世界，下至兜率天，上至大涅槃，普遍建立如來的事業。隨順眾生的心意，應當開導教化，智慧獲得自在，以變化神通，聖明通達。在發願的瞬間，將小的國土，建立得廣大，其廣大的世界，能使其顯現為小。在發願的瞬間，將污濁的世界，變為清凈，將清凈的世界，使其顯現為污濁，一切世界，也都是如此。建立所統領的區域，在發願的瞬間，用一粒微塵，顯現一個佛土，普遍建立一切鐵圍山（圍繞世界的山）和大鐵圍山，以及眾多的溝壑溪澗，從一、二、三到十、五十、一百，乃至無數的諸佛世界，而建立它們。進入一粒微塵之中，雖然在一粒微塵之中，也不顯得廣大，不增加也不減少，以所造的功德，而示現出來。在發願的瞬間，一個佛世界，莊嚴清凈地顯示出來，每一個佛國土，乃至無限的一切世界，都顯現其身。也在一念之間，遍佈十方一切眾生，不擾亂一個國家一個佛世界。眾生的種類，也是如此，到達不可計數的諸佛世界，周遍進入十方無邊際的佛土，顯現在一根毛髮之中，沒有絲毫的擾害。一發愿的瞬間，一切佛界，顯現在一根毛髮之中，顯示莊嚴清凈。一發愿的瞬間，一時教化完畢，其數量多少，如同無數的諸佛世界中充滿的微塵，每一個所教化的，都變化顯現自身，如此無量，現在手掌之中。用這手掌，精進供養十方諸佛，每一個手掌，都示現恒河沙數的花朵，在衣襟之上，以』

【English Translation】 English version: Generating the mind of enlightenment, acting in accordance with one's nature, eliminating the defilements of worldly troubles, extinguishing the blazing fire of desires, receiving the grace of the Dharma, there is no one who cannot attain eternal peace. 『Furthermore, O Buddha-son, when a Bodhisattva attains this great path, he nourishes beings with the rain of Dharma, from one world to the great Nirvana of Tushita Heaven (the highest heaven in the desire realm, where Maitreya Bodhisattva resides), establishing the work of all Tathagatas, according with the minds of sentient beings, and guiding and teaching them as appropriate. Each world, like the number of dust particles within it, such a number of billions of trillions of Buddha-worlds, from below Tushita Heaven to above the great Nirvana, universally establishes the work of the Tathagatas. According with the minds of sentient beings, they should be guided and taught, wisdom is attained freely, with transformative spiritual powers, and sacred understanding is reached. In the moment of making a vow, a small land is established as vast, and a vast world can be made to appear small. In the moment of making a vow, a defiled world is transformed into a pure one, and a pure world is made to appear defiled, and all worlds are like this. Establishing the regions under their control, in the moment of making a vow, using a single dust particle, a Buddha-land is manifested, universally establishing all the Iron Mountains (mountains surrounding the world) and the Great Iron Mountains, as well as numerous ravines and streams, from one, two, three to ten, fifty, one hundred, and even countless Buddha-worlds, and establishing them. Entering into a single dust particle, although within a single dust particle, it does not appear vast, it neither increases nor decreases, and it is shown through the merit created. In the moment of making a vow, a Buddha-world is displayed in a solemn and pure manner, each Buddha-land, and even infinite worlds, manifest their bodies. Also, in a single thought, they pervade all sentient beings in the ten directions, without disturbing a single country or Buddha-world. The kinds of sentient beings are also like this, reaching countless Buddha-worlds, pervading the boundless Buddha-lands in the ten directions, appearing in a single hair, without causing any harm. In the moment of making a vow, all Buddha-realms appear in a single hair, displaying solemn purity. In the moment of making a vow, the teaching is completed in an instant, the number of which is like the dust filling countless Buddha-worlds, each one taught transforms and manifests itself, so immeasurable, now in the palm of the hand. With this palm, they diligently make offerings to the Buddhas of the ten directions, each palm showing flowers as numerous as the sands of the Ganges River, on their robes, with』

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用供養諸佛世尊。眾香華飾，雜香搗香，衣被幢蓋繒彩，如是一切嚴凈之業，而建立之。一一諸身，亦化若干頭，一一諸頭，化若干舌，咨嗟諸佛十方世尊。發意之頃，周遍十方，一心念頃，令不可計成最正覺乃至建立清凈之業大滅度矣。在於三世，建立無數無量諸身，則以己身，現無央數諸佛世尊，無限佛土，建立清凈。又現己身，變於一切諸佛國土，散壞合成，己身建立一切普具，諸佛之土，著一毛孔，不嬈眾生，發意之頃，變現無際諸佛國土，成為大海，在於其中，建眾蓮華。又彼蓮華，光明清凈，照不可計周遍佛土。又于其中，化諸佛土，乃至巍巍一切敏慧，其身普至十方佛土，日月周照，一切建立光明道門，所向一一，諸有方面，建立得見無量世界，不畏眾生，乃至十方散壞之時。現是散壞，風災變，火災變，水災變，發意之頃，示諸眾生，如其所愿，建化色身，嚴莊志性，能以己身，現如來身，以如來身，現為己身，以如來身，建立己身。在佛土中，以己身土，建在佛身。佛子具聽！若有菩薩，住法雨道地之業，現此變化及余無數百千神變。」

爾時彼場諸會菩薩，諸天龍神，揵沓和，阿須倫，迦留羅，真陀羅，摩睺勒，釋梵四天王大神妙天王，凈居天人，各心念言：「假使菩薩，神足道化，無量

{ "translations": [ "現代漢語譯本：用各種香、花朵裝飾，混合香料和搗碎的香料，以及衣物、幡幢、寶蓋和絲綢綵帶等，來供養諸佛世尊（一切受到尊敬的佛陀）。像這樣一切莊嚴清凈的供養行為，都由菩薩建立。每一個菩薩的身體，都能化現出若干個頭，每一個頭又能化現出若干條舌頭，用以讚歎十方世界的一切佛陀。在菩薩發願的瞬間，這種讚歎就能遍及十方世界；在菩薩一心念佛的瞬間，就能令無數眾生證得無上正等正覺，乃至建立清凈的功德，最終達到大滅度（涅槃）。菩薩在過去、現在、未來三世中，建立無數無量的化身，用自己的身體，顯現出無央數（無數）的佛陀世尊，在無限的佛土中，建立清凈的佛國。菩薩還能顯現自己的身體，變化到一切佛的國土，將這些國土散開又重新組合，用自己的身體建立一切圓滿具足的佛土。菩薩在一個毛孔中，就能容納一切佛土，而不妨礙任何眾生。在菩薩發願的瞬間，就能變現出無邊無際的佛土，使其成為大海，並在其中建立無數蓮花。這些蓮花光明清凈，照耀著不可計數的佛土。在這些蓮花中，又能化現出諸佛的國土，乃至一切具有敏銳智慧的菩薩，他們的身體能普遍到達十方佛土，如同日月照耀一般，建立一切光明之道。菩薩所到之處，每一個方向，都能建立並顯現出無量世界，不畏懼任何眾生，乃至十方世界毀滅之時，菩薩也能顯現出這種毀滅的景象，如風災、火災、水災等變化。在菩薩發願的瞬間，就能向眾生展示他們所希望的景象，並建立化身，莊嚴自己的心性。菩薩能以自己的身體，顯現如來（佛陀）的身體；也能以如來的身體，顯現自己的身體；還能以如來的身體，建立自己的身體。在佛土中，菩薩能以自己的身體所化的國土，建立在佛的身體上。佛子們仔細聽！如果有菩薩，安住於法雨道地（菩薩修行的一個階段）的功業中，就能顯現出這種變化以及其他無數百千種神通變化。」， "那時，在法會現場的菩薩們，以及諸天、龍神、揵沓和（香神）、阿須倫（非天）、迦留羅（金翅鳥）、真陀羅（樂神）、摩睺勒（大蟒神）、釋梵四天王（欲界四天王）、大神妙天王（色界天王）、凈居天人（色界凈居天），各自心中想道：『假使菩薩的神通變化，無量無邊，』" ], "english_translations": [ "English version: They use various fragrances, flower decorations, mixed and pounded incense, along with clothing, banners, canopies, and silk ribbons to make offerings to all the Buddhas, the World Honored Ones (all the revered Buddhas). All these magnificent and pure acts of offering are established by the Bodhisattvas. Each Bodhisattva's body can transform into numerous heads, and each head can transform into numerous tongues, all praising the Buddhas of the ten directions. In the instant a Bodhisattva makes a vow, this praise pervades the ten directions; in the instant a Bodhisattva focuses their mind, they can enable countless beings to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and establish pure merits, ultimately reaching Mahaparinirvana (great extinction). Bodhisattvas, in the past, present, and future, establish countless and immeasurable bodies, using their own bodies to manifest countless Buddhas, the World Honored Ones, and establish pure Buddha lands in infinite Buddha realms. Bodhisattvas can also manifest their bodies, transforming into all Buddha lands, scattering and recombining these lands, using their own bodies to establish all complete and perfect Buddha lands. A Bodhisattva can contain all Buddha lands within a single pore, without hindering any sentient beings. In the instant a Bodhisattva makes a vow, they can manifest boundless Buddha lands, transforming them into oceans, and establishing countless lotuses within them. These lotuses are bright and pure, illuminating countless Buddha lands. Within these lotuses, they can manifest the Buddha lands, and even all Bodhisattvas with keen wisdom, their bodies can universally reach the Buddha lands of the ten directions, like the sun and moon illuminating, establishing all paths of light. Wherever a Bodhisattva goes, in every direction, they can establish and manifest immeasurable worlds, without fear of any sentient beings, even when the ten directions are destroyed, Bodhisattvas can manifest this destruction, such as changes from wind, fire, and water disasters. In the instant a Bodhisattva makes a vow, they can show sentient beings the scenes they desire, and establish transformation bodies, adorning their own nature. Bodhisattvas can use their own bodies to manifest the Tathagata's (Buddha's) body; they can also use the Tathagata's body to manifest their own body; and they can use the Tathagata's body to establish their own body. In a Buddha land, a Bodhisattva can use their own transformed land to establish it on the Buddha's body. Listen carefully, disciples of the Buddha! If there are Bodhisattvas who dwell in the merits of the Dharma Rain Path (a stage of Bodhisattva practice), they can manifest these transformations and countless other hundreds and thousands of miraculous powers.", "At that time, the Bodhisattvas in the assembly, as well as the Devas, Nagas, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), the Four Heavenly Kings of Sakra and Brahma (the four heavenly kings of the desire realm), the Great Wonderful Heavenly Kings (the heavenly kings of the form realm), and the Pure Abode Devas (devas of the form realm), each thought in their hearts: 'If the Bodhisattvas' miraculous transformations are immeasurable and boundless,'" ] }

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巍巍之德，乃如是者，游步亙然，如來至真，所建威化，何所比乎？」

於是解脫月菩薩，知眾會者心之所念，問金剛藏菩薩大士：「唯愿佛子，眾會疑網，以時斷結，善哉決之。菩薩清凈之所顯變化而無等倫。」

時金剛藏菩薩，取一切佛土自然身威三昧，而以正受。這定意已，應時一切諸菩薩眾，諸天龍神，揵沓和，阿須倫，迦留羅，真陀羅，摩睺勒，釋梵四天王，大神妙天王，凈居天王，自見己身，在金剛藏菩薩體中。又復睹察三千大千世界，亦在其體。在彼所作清凈之業，不能周體，億劫之中，修精進行，在彼佛樹，其佛樹廣長，三十萬里，若百若三千，廣普無邊具足。亦如三千億剎，懸迥極遠，斯佛樹下道場師子座，巍巍如是。彼有菩薩，名諸神通，當成如來，號曰意王，詣樹道場。於是會者，悉遙見之，所見莊嚴，具足億劫，嗟嘆其德，不能究竟。以現此變，尋還眾會，覆在故處。時普眾會，怪未曾有，默然無言，察眾菩薩寂然而住。時解脫月菩薩，問金剛藏：「至未曾有！佛子！此三昧定，威耀乃爾，境界英妙，是菩薩定，所號云何？」

答曰：「號一切佛土自然身威。」

又問：「斯三昧定，以何遊行，境界嚴凈？」

答曰：「能備悉行，假使族姓子，若有菩薩，善

【現代漢語翻譯】 現代漢語譯本：如此巍峨的德行，就像這樣，游步廣闊無垠，如來至真，所建立的威德教化，有什麼可以相比呢？ 於是解脫月菩薩（Bodhisattva Vimukticandra），知道在場大眾心中的想法，問金剛藏菩薩（Bodhisattva Vajragarbha）大士：『唯愿佛子，為大眾解除疑惑，及時斷除迷惑，善哉，請您決斷。菩薩清凈所顯現的變化，是無與倫比的。』 當時，金剛藏菩薩，進入一切佛土自然身威三昧（Samadhi of the Natural Majestic Body of All Buddha Lands），以正定接受。進入此定后，當時一切菩薩眾，諸天龍神（Naga），乾闥婆（Gandharva），阿修羅（Asura），迦樓羅（Garuda），緊那羅（Kinnara），摩睺羅伽（Mahoraga），釋梵四天王（the Four Heavenly Kings of Sakra and Brahma），大神妙天王（Great Wonderful Heavenly Kings），凈居天王（Pure Abode Heavenly Kings），都看到自己身處金剛藏菩薩的體內。又看到三千大千世界，也在他的體內。在其中所作的清凈之業，不能遍及全身，億劫之中，修習精進行，在那菩提樹下，那菩提樹廣闊長達三十萬里，或百或三千，廣闊無邊，具足。也像三千億剎土，懸掛在極遠之處，這菩提樹下的道場獅子座，如此巍峨。那裡有一位菩薩，名為諸神通（Sarvabhijna），將成如來，號為意王（Manoraja），將前往菩提樹道場。於是，在場的大眾，都遙遙看見了他，所見的莊嚴，具足億劫，讚歎他的德行，不能窮盡。顯現此變化后，隨即回到大眾中，恢復到原來的位置。當時在場的大眾，感到驚奇，前所未有，默默無言，觀察眾菩薩寂靜而住。當時，解脫月菩薩問金剛藏：『真是前所未有！佛子！此三昧定，威耀如此，境界英妙，此菩薩定，名為何？』 回答說：『名為一切佛土自然身威。』 又問：『此三昧定，以何為根本，境界如此莊嚴清凈？』 回答說：『能完備地實行一切善行，假使善男子，若有菩薩，善於修習』

【English Translation】 English version: Such is the majestic virtue, vast and boundless in its scope. The Tathagata, the ultimate truth, establishes such powerful teachings, what can compare to it? Then, Bodhisattva Vimukticandra, knowing the thoughts of the assembly, asked Bodhisattva Vajragarbha, the great being: 'We beseech you, son of the Buddha, to dispel the doubts of the assembly, to cut through their confusion in due time. It would be excellent if you could resolve this. The transformations manifested by the purity of a Bodhisattva are unparalleled.' At that time, Bodhisattva Vajragarbha entered the Samadhi of the Natural Majestic Body of All Buddha Lands, accepting it with proper concentration. Upon entering this samadhi, all the Bodhisattvas, the Nagas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, the Four Heavenly Kings of Sakra and Brahma, the Great Wonderful Heavenly Kings, and the Pure Abode Heavenly Kings, all saw themselves within the body of Bodhisattva Vajragarbha. They also saw the three thousand great thousand worlds within his body. The pure deeds performed within it could not encompass his entire body. For countless eons, they practiced diligently. Under that Bodhi tree, which extended thirty million miles in breadth, whether a hundred or three thousand, it was vast and boundless, complete. It was also like three thousand million lands, suspended far away. The lion seat in the Bodhi tree's mandala was so majestic. There was a Bodhisattva named Sarvabhijna, who would become a Tathagata, named Manoraja, who would go to the Bodhi tree's mandala. Then, the assembly all saw him from afar. The splendor they saw was complete for countless eons. They praised his virtue, unable to fathom it completely. After manifesting this transformation, he returned to the assembly, back to his original place. At that time, the assembly was amazed, something never seen before. They were silent, observing the Bodhisattvas who remained still. Then, Bodhisattva Vimukticandra asked Vajragarbha: 'This is truly unprecedented! Son of the Buddha! This samadhi is so powerful and radiant, its realm so excellent. What is this Bodhisattva's samadhi called?' He replied: 'It is called the Natural Majestic Body of All Buddha Lands.' He further asked: 'What is the basis of this samadhi, that its realm is so magnificent and pure?' He replied: 'It is the ability to perfectly perform all good deeds. If a virtuous man, if a Bodhisattva, is skilled in practicing'

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修斯定，如是像類江河沙等，三千大千世界遍中眾塵，諸菩薩等，周滿諸三千世界，自現其身。若復得是法雨道地，若有菩薩，住此道地，獲不可計百千定意，無能限知。諸菩薩等，所現身數，及諸菩薩之所奉行，其善哉妙意，菩薩之住，不知身行，口言心念，其神足力，亦不能知，察其三世三昧所入，聖慧境界，變化之法，所建立法，不可限知。常可所行，舉足下足，無能知者。至精進行，菩薩行業，住善哉妙意，菩薩道地。如是佛子！其此法雨菩薩道地，說平等時，其義廣大，不可限量，所演正真，不可思議。班宣正辭，百千無際，不可為喻。」

又問：「佛子！諸如來行，境界玄妙，為如何乎？今諸菩薩，建立所行，境界神化，無邊若斯。」

答曰：「猶如佛子，而有丈夫，示其身形，如四方域，取之大杖，如四方域，若二若三，手持大杖，手執至石，以受此石，口說此言，我以投石，如十方塵諸佛世界，乃至無限，滿中眾塵，寧可計知此塵數。得此無極，悉了所有，無所不達，是乃名曰平等之謂。成就法雨菩薩道地，乃為無量，過是眾喻，諸如來慧，至不可計喻，爾乃成至真正覺，則等修諸菩薩法。又復佛子！猶如有人，取如四方域，少所有土其餘無限，如是佛子，今吾宣說是法雨菩薩道地，歌

【現代漢語翻譯】 現代漢語譯本：修斯定，就像恒河沙一樣多的三千大千世界中遍佈的微塵，諸位菩薩們，充滿著整個三千大千世界，各自顯現他們的身形。如果能夠得到這法雨道地，如果有菩薩安住在這個道地，就能獲得不可計量的百千種禪定，沒有人能夠知曉其數量。諸位菩薩所顯現的身形數量，以及諸位菩薩所奉行的善妙意念，菩薩的安住，他們不知道自己的身行、口言、心念，他們的神通力量，也不能夠知曉，觀察他們過去、現在、未來三世所入的三昧，聖慧的境界，變化的法則，所建立的法，都是不可限量的。他們平常所做的事情，舉足下足，沒有人能夠知道。他們精進修行，菩薩的行業，安住在善妙的意念中，菩薩的道地。像這樣的佛子！這法雨菩薩道地，在宣說平等的時候，它的意義廣大，不可窮盡，所演說的正真道理，不可思議。所宣講的正辭，百千無量，無法用比喻來形容。 又問：『佛子！諸如來的修行，境界玄妙，是怎樣的呢？現在諸位菩薩，建立所修行的，境界神化，無邊無際，像這樣。』 回答說：『就像佛子，有一個人，展示他的身形，像四方地域一樣大，拿起一根大杖，也像四方地域一樣大，或者兩根或者三根，手裡拿著大杖，手拿著石頭，用手接住這石頭，口中說：我將投擲這石頭，像十方塵土一樣多的諸佛世界，乃至無限，充滿著微塵，難道可以計算出這些微塵的數量嗎？得到這種無極的境界，完全瞭解所有，無所不通達，這就叫做平等的意義。成就法雨菩薩道地，是無量的，超過這些比喻，諸如來的智慧，達到不可計量的比喻，才能夠成就真正的覺悟，從而平等地修習諸菩薩的法。又像佛子！就像有人，取像四方地域一樣大的少許泥土，其餘的無限，像這樣的佛子，現在我宣說這法雨菩薩道地，歌頌』

【English Translation】 English version: Susthira, like the sands of the Ganges River, the dust particles throughout the three thousand great thousand worlds, the Bodhisattvas, filling the entire three thousand great thousand worlds, each manifesting their own forms. If one obtains this Dharma-rain Bodhisattva ground, if a Bodhisattva dwells in this ground, they will attain immeasurable hundreds of thousands of samadhis, and no one can know their number. The number of forms manifested by the Bodhisattvas, and the virtuous and wonderful intentions practiced by the Bodhisattvas, the Bodhisattva's dwelling, they do not know their own bodily actions, spoken words, and thoughts, their supernatural powers, nor can they know, observe their samadhis entered in the past, present, and future three periods, the realm of sacred wisdom, the laws of transformation, the established laws, all are immeasurable. Their ordinary actions, lifting their feet and putting them down, no one can know. They diligently practice, the Bodhisattva's conduct, dwelling in virtuous and wonderful intentions, the Bodhisattva's ground. Such are the Buddha's children! This Dharma-rain Bodhisattva ground, when speaking of equality, its meaning is vast, inexhaustible, the true principles expounded are inconceivable. The proclaimed true words, hundreds of thousands without limit, cannot be described by metaphors. Again asked: 'Buddha's child! The practices of the Tathagatas, their realms are profound and mysterious, what are they like? Now the Bodhisattvas, establishing their practices, their realms are divine and transformative, boundless like this.' Answered: 'Like a Buddha's child, there is a man, showing his form, as large as the four directions, taking a large staff, also as large as the four directions, or two or three, holding the large staff in his hand, holding a stone in his hand, receiving this stone with his hand, saying with his mouth: I will throw this stone, like the dust of the ten directions, the Buddha worlds, even to infinity, filled with dust, can one count the number of these dust particles? Obtaining this limitless realm, completely understanding all, without anything not comprehended, this is called the meaning of equality. Achieving the Dharma-rain Bodhisattva ground, is immeasurable, surpassing these metaphors, the wisdom of the Tathagatas, reaching immeasurable metaphors, then one can achieve true enlightenment, thus equally practicing the Bodhisattva's Dharma. Again, like a Buddha's child! Like someone, taking a small amount of soil as large as the four directions, the rest is infinite, like this Buddha's child, now I proclaim this Dharma-rain Bodhisattva ground, singing'

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頌少所，無數劫中，咨嘆功德，欲盡其福，不可暢竟，何況如來之道地也。吾今囑累，慇勤告敕，於今住在如來之前，取要言之，假使佛子，一一方域，不可稱計諸佛世界，滿中眾塵，若干佛土，皆令逮得如是道住。菩薩滿中，猶若甘蔗竹葦稻麻叢林，是無數劫，成菩薩行，合集此德，以為菩薩一聖明慧，比如來智，百倍千倍，萬億倍巨億萬倍，不可為喻，是為佛子菩薩以入如是聖慧。如來至真，身口心行，無有二也，菩薩不捨諸三昧力也，親見諸佛，供養奉事，於一一劫中，供奉諸佛，不可稱載。一切供養，無所乏少，入受道化，稽歸諸佛，所建立教，于彼行增而無等倫。咨問，法界，不可計限，乃至巨億百千垓劫。猶如佛子，金師絕工，作天寶冠，造大瓔珞，治大寶珠，自在天王，著在其頸，而無等倫，及余天人，瑰異寶瓔，終不能逮莊嚴妙好。

「如是，如是！佛子！若有菩薩，逮得十住，以是菩薩凈修慧行，超絕無侶，乃過逮成第九道地，住此道地菩薩，道光巍巍，乃成一切敏慧，其行無比，如是聖器，莫不蒙濟，猶大神妙天王光明，超越一切所生諸天之位，照于眾生心性所行，菩薩如是，以逮得立第十道地法雨地住聖慧光明，一切聲聞緣覺菩薩，所不能逮。至第九住，亦不能及。建立乃到一切敏慧，

【現代漢語翻譯】 現代漢語譯本：讚頌佛陀的功德是如此之少，即使在無數劫的時間裡，讚歎佛陀的功德，想要窮盡其福德，也是不可能完全達到的，更何況是如來的道地呢？我現在囑咐你們，慇勤地告誡你們，現在我站在如來面前，簡要地說，假設佛子們，在每一個地方，在不可計數的諸佛世界中，充滿著像塵土一樣多的佛土，都能夠達到這樣的道地。菩薩們充滿其中，就像甘蔗、竹子、蘆葦、稻麻的叢林一樣，在無數劫中，成就菩薩的修行，彙集這些功德，成為菩薩的聖明智慧，比如來智慧，百倍千倍，萬億倍巨億萬倍，無法比喻，這就是佛子菩薩所進入的聖慧。如來至真，身口意行，沒有二樣，菩薩不捨棄諸三昧的力量，親眼見到諸佛，供養奉事，在每一個劫中，供奉諸佛，不可稱量。一切供養，沒有缺少，進入接受道化，歸向諸佛，所建立的教法，在其中修行增長而無與倫比。詢問，法界，不可計數，乃至巨億百千垓劫。就像佛子，金匠技藝精湛，製作天寶冠，打造大瓔珞，雕琢大寶珠，自在天王（指欲界第六天之主）戴在脖子上，無與倫比，以及其他天人，珍奇的寶瓔，最終也不能達到莊嚴美妙的程度。 『是這樣的，是這樣的！佛子！如果有菩薩，證得十住（菩薩修行十個階位），因為這位菩薩清凈地修習智慧之行，超越無侶，乃至於證成第九道地（菩薩修行十個階位中的第九個），住在此道地的菩薩，道光巍巍，乃至於成就一切敏捷的智慧，其修行無比，這樣的聖器，沒有不蒙受救濟的，就像大神妙天王（指欲界第六天之主）的光明，超越一切所生的諸天之位，照耀眾生的心性所行，菩薩也是這樣，因為證得第十道地（菩薩修行十個階位中的第十個）法雨地住聖慧光明，一切聲聞（聽聞佛陀教誨而修行的人）、緣覺（不依佛陀教誨，自己悟道的人）、菩薩，都不能達到。即使是第九住，也不能達到。建立乃至於一切敏捷的智慧。

【English Translation】 English version: Praising the merits of the Buddha is so little, even in countless kalpas, praising the Buddha's merits, wanting to exhaust its blessings, it is impossible to fully achieve, let alone the Tathagata's (Buddha's) path-ground? I now entrust you, earnestly admonish you, now I stand before the Tathagata, to speak briefly, suppose the Buddha's sons, in every region, in the countless Buddha worlds, filled with Buddha lands like dust, can all attain such a path-ground. Bodhisattvas are filled within, like forests of sugarcane, bamboo, reeds, rice, and hemp, in countless kalpas, accomplishing the practice of Bodhisattvas, gathering these merits, becoming the Bodhisattva's holy wisdom, compared to the Tathagata's wisdom, a hundred times, a thousand times, ten thousand times, a hundred million times, immeasurable, this is the holy wisdom that the Buddha's son Bodhisattva enters. The Tathagata is the ultimate truth, in body, speech, and mind, there is no duality, the Bodhisattva does not abandon the power of all samadhis (meditative states), personally seeing all Buddhas, making offerings and serving, in every kalpa, making offerings to all Buddhas, immeasurable. All offerings, nothing is lacking, entering and receiving the teachings, returning to all Buddhas, the established teachings, in which practice increases and is unparalleled. Asking, the Dharma realm, is immeasurable, even to countless billions of kalpas. Just like a Buddha's son, a goldsmith with superb skills, making heavenly crowns, crafting great necklaces, carving great precious pearls, the sovereign of the Heaven of Free Enjoyment (the lord of the sixth heaven of the desire realm) wears them on his neck, unparalleled, and other heavenly beings, rare and precious necklaces, ultimately cannot reach the level of solemn and wonderful. 'It is so, it is so! Buddha's sons! If there is a Bodhisattva, who attains the ten abodes (ten stages of Bodhisattva practice), because this Bodhisattva purely cultivates the practice of wisdom, surpassing all others, even to attaining the ninth path-ground (the ninth of the ten stages of Bodhisattva practice), the Bodhisattva dwelling in this path-ground, the light of the path is majestic, even to achieving all swift wisdom, his practice is unparalleled, such a holy vessel, none are not benefited, just like the light of the great and wondrous heavenly king (the lord of the sixth heaven of the desire realm), surpassing the positions of all the heavens that are born, illuminating the minds and actions of sentient beings, the Bodhisattva is also like this, because he attains the tenth path-ground (the tenth of the ten stages of Bodhisattva practice), the holy wisdom light of the Dharma-rain ground, all Sravakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and Bodhisattvas, cannot reach. Even the ninth abode cannot reach. Establishing even to all swift wisdom.'

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導利眾生，立於道義。又是菩薩，以能得入如是聖慧諸佛世尊通達三世無窮之慧，法界聖慧，普遍一切諸佛世界，皆照一切諸佛國土而建立之，悉知諸法一切眾生之剎土也，常以平等至一切智，逮所普解，眾生悉聞。是為佛子，菩薩大士，名曰法雨開士十住。菩薩住斯，假使得作大神妙天，若為天王，說諸聲聞緣覺菩薩所度無極，所問法界，則無有侶。所修諸業，佈施愛敬利益之理，等利之義，一切不離諸佛之念，乃至備足一切智念，當以何致一切眾生之最上尊，導御普智，發意之頃，如是色像，勤修精進，一時須臾，至不可計億百千垓諸佛國土，滿中眾塵，三昧正受；十不可計億百千垓諸佛國土，見諸菩薩國土滿中塵數，亦等無異，眷屬圍繞，從其中愿，菩薩勢力，殊特弘誓，變化神足，咨嗟功德，不可稱載。所行嚴凈，篤信喜樂，若有所行，身所現行，其眼神足，音聲種姓，乃至若干億百千垓劫，悉見曉了。

「又有佛子，菩薩十住入一切智漸成道門，猶如阿耨達大池流水四河之頂，乘經水門，充潤四域，增長遂盛，而不可盡，乃入巨海，若如大海無有邊際，菩薩如是，所愿善本，由敘徑志，以四恩義，充滿眾生，而開化之，功不可盡，轉上增進，至一切智行無邊際。又此佛子，菩薩十住，緣致佛慧，猶如

【現代漢語翻譯】 現代漢語譯本：引導利益眾生，立足於道義。這些菩薩能夠進入諸佛世尊通達三世無窮智慧的聖慧，法界聖慧，普遍照耀一切諸佛世界，照亮一切諸佛國土並建立之，完全知曉諸法和一切眾生的剎土。他們常以平等心達到一切智，普遍理解一切，使眾生都能聽聞。這就是佛子，菩薩大士，名為法雨開士十住的菩薩。菩薩安住於此，即使化作大神妙天，或者成為天王，所說的聲聞、緣覺、菩薩所度化的無量眾生，所問的法界，也沒有人能與之匹敵。他們所修的諸業，佈施、愛敬、利益的道理，平等的利益，一切都不離對諸佛的憶念，乃至具備一切智的念頭。他們應當如何使一切眾生達到最上的尊位，引導他們獲得普遍的智慧？在發願的瞬間，就顯現出這樣的色相，勤奮修行精進，在極短的時間內，到達不可計數億百千垓（垓：古代的極大數量單位）的諸佛國土，這些國土充滿了微塵，他們處於三昧正受之中；在十不可計數億百千垓的諸佛國土中，見到諸菩薩的國土也充滿了微塵，同樣沒有差別，眷屬圍繞，隨從他們的願望。菩薩的勢力，特別的弘大誓願，變化的神足，讚歎的功德，不可稱量記載。他們所行的莊嚴清凈，篤信喜樂，無論做什麼，身體所展現的，他們的眼神、神足、音聲、種姓，乃至若干億百千垓劫，都完全明瞭。 又有佛子，菩薩十住，進入一切智逐漸成就的道門，就像阿耨達（Anavatapta）大池（傳說中位於喜馬拉雅山的大湖）的流水，從四條河流的源頭流出，通過水門，滋潤四方，增長壯大，永不枯竭，最終匯入大海。就像大海沒有邊際一樣，菩薩也是如此，他們所愿的善根，通過敘述自己的志向，以四恩（父母恩、眾生恩、國土恩、三寶恩）的意義，充滿眾生，並開化他們，功德不可窮盡，不斷向上增進，直至達到一切智的無邊際的境界。又這些佛子，菩薩十住，因緣而獲得佛的智慧，就像...

【English Translation】 English version: Guiding and benefiting all beings, they stand upon the path of righteousness. These Bodhisattvas are able to enter the sacred wisdom of the Buddhas, the World Honored Ones, which penetrates the infinite wisdom of the three times, the sacred wisdom of the Dharma realm, universally illuminating all Buddha worlds, shining upon all Buddha lands and establishing them, fully knowing all dharmas and the lands of all beings. They constantly attain all-wisdom with equanimity, universally understanding everything, enabling all beings to hear. These are the Buddha's children, the great Bodhisattvas, named the 'Dharma Rain Initiates of the Ten Abodes'. Bodhisattvas abiding in this state, even if they transform into great, wondrous deities, or become heavenly kings, their teachings on the immeasurable beings saved by Sravakas (hearers), Pratyekabuddhas (solitary realizers), and Bodhisattvas, and their inquiries into the Dharma realm, are unmatched. The practices they cultivate, the principles of giving, love, respect, and benefit, the meaning of equal benefit, all are inseparable from the remembrance of the Buddhas, even to the point of possessing the thought of all-wisdom. How should they lead all beings to the highest honor, guiding them to universal wisdom? In the moment of making a vow, they manifest such forms, diligently cultivating and progressing, in an instant, reaching immeasurable billions of hundreds of thousands of 'gai' (an ancient unit of extremely large numbers) of Buddha lands, which are filled with dust, they are in Samadhi (meditative absorption); in ten immeasurable billions of hundreds of thousands of 'gai' of Buddha lands, they see the lands of the Bodhisattvas also filled with dust, equally without difference, surrounded by their retinues, fulfilling their wishes. The power of the Bodhisattvas, their extraordinary great vows, their transformative spiritual powers, their praised merits, are immeasurable and cannot be recorded. Their conduct is solemn and pure, they are steadfast in faith and joy, whatever they do, what their bodies manifest, their eyes, spiritual powers, voices, lineages, even for countless billions of hundreds of thousands of 'kalpas' (eons), they see and understand completely. Furthermore, there are Buddha's children, Bodhisattvas of the Ten Abodes, who enter the path of gradually achieving all-wisdom, like the waters of the great Anavatapta (a legendary great lake in the Himalayas) lake, flowing from the sources of four rivers, passing through water gates, nourishing the four regions, growing and flourishing, never ceasing, and finally merging into the great ocean. Just as the ocean has no boundaries, so too are the Bodhisattvas, their roots of goodness, through narrating their aspirations, with the meaning of the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels), filling all beings, and enlightening them, their merits are inexhaustible, continuously progressing upwards, until they reach the boundless realm of all-wisdom. Moreover, these Buddha's children, Bodhisattvas of the Ten Abodes, through conditions, attain the wisdom of the Buddha, like...

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十大山王，因於大地，而得自立。何謂為十？一曰、雪山；二曰、香勛；三曰、抲陀利；四曰、嫉妒山；五曰、執持眴；六曰、馬耳山；七曰、眴持；八曰、鐵圍；九曰、英意；十曰、大鐵圍須彌山王。其雪山者，因一切藥，以為屋宅，療眾生藥草，不可限計；菩薩如是，住悅豫地，造立行業，皆了一切世間之行，傳頌經典神咒之語。所立俗術，化無邊際。其香勛山，生一切香，流眾香室，則無有量；菩薩如是，住離垢地，成為舍宅，戒聞之香，守護禁法，而不可限，將養戒義。其抲陀利山，清凈淳寶，以為屋室，生一切華，其花無限，普受眾華；菩薩如是，住興光地，為眾屋室，處在於世，禪定脫門，三昧正受，則而無限，能問一切定意之宜。其嫉妒山，清凈寶城，是為五神通之屋宅也，無限仙人所殿居耳，若干品山；菩薩如是，住暉耀地，為之屋宅，講說道度，名無限路，咨問諸慧。其執持眴山王，真凈之寶，鬼神神足之所屋室，諸鬼無限，若干品種；菩薩如是，住難勝地，一切神足，在所變化，布說無限無限神通。馬耳山王，淳以寶成，因為屋室，生一切果，受無數寶；菩薩如是，住近目見菩薩道地，則為屋宅，宣佈度故，諸聲聞等，無際果實，隨時之宜。其眴持山王，是大龍神所居之室，諸龍無際，有若干品

【現代漢語翻譯】 現代漢語譯本 有十大山王，它們依附於大地而得以自立。這十座山分別是：第一座叫做雪山（因其覆蓋冰雪而得名）；第二座叫做香勛山（因盛產香料而得名）；第三座叫做抲陀利山（具體含義不詳）；第四座叫做嫉妒山（具體含義不詳）；第五座叫做執持眴山（具體含義不詳）；第六座叫做馬耳山（形狀像馬的耳朵而得名）；第七座叫做眴持山（具體含義不詳）；第八座叫做鐵圍山（環繞世界的鐵山）；第九座叫做英意山（具體含義不詳）；第十座叫做大鐵圍須彌山王（環繞須彌山的巨大鐵山）。 雪山，因為它生長著各種各樣的藥材，所以被當作房屋，用來治療眾生的藥草，數量不可計數。菩薩也像這樣，安住在喜悅之地，建立各種修行，完全瞭解世間的一切行為，傳誦經典和神咒的語言。所建立的世俗法術，變化無窮無盡。香勛山，生長著各種各樣的香料，散發出無量的香氣。菩薩也像這樣，安住在離垢之地，成為住所，以戒律和聞法的香氣，守護禁戒，數量不可計數，培養戒律的意義。抲陀利山，以清凈的寶物作為房屋，生長著各種各樣的花，花朵無限，普遍接受各種花朵。菩薩也像這樣，安住在興光之地，作為眾人的住所，處於世間，禪定解脫之門，三昧正受，則是無限的，能夠詢問一切禪定的意義。嫉妒山，是清凈的寶城，是五神通的住所，無數的仙人居住在那裡，有各種各樣的山峰。菩薩也像這樣，安住在暉耀之地，作為住所，講說道理，道路無限，諮詢各種智慧。執持眴山王，是真正的清凈寶地，是鬼神和神足的住所，鬼神無數，種類繁多。菩薩也像這樣，安住在難勝之地，一切神足，隨處變化，宣說無限的神通。馬耳山王，完全由寶物構成，作為住所，生長著各種各樣的果實，接受無數的寶物。菩薩也像這樣，安住在接近菩薩道的境界，作為住所，爲了宣揚佛法，為諸聲聞等，提供無盡的果實，適應時宜。眴持山王，是大龍神居住的地方，龍的數量無限，種類繁多。

【English Translation】 English version There are ten great mountain kings, which are established by relying on the earth. What are the ten? The first is called Snow Mountain (because it is covered with snow); the second is called Fragrant Merit Mountain (because it produces fragrant materials); the third is called Hetuoli Mountain (specific meaning unknown); the fourth is called Jealousy Mountain (specific meaning unknown); the fifth is called Holding Gaze Mountain (specific meaning unknown); the sixth is called Horse Ear Mountain (named for its shape resembling a horse's ear); the seventh is called Gaze Holding Mountain (specific meaning unknown); the eighth is called Iron Encircling Mountain (the iron mountain surrounding the world); the ninth is called Heroic Intention Mountain (specific meaning unknown); and the tenth is called Great Iron Encircling Sumeru Mountain King (the huge iron mountain surrounding Mount Sumeru). Snow Mountain, because it grows all kinds of medicinal herbs, is used as a dwelling, and the medicinal herbs for healing sentient beings are countless. Bodhisattvas are also like this, dwelling in the Joyful Ground, establishing various practices, fully understanding all the actions of the world, and reciting the language of scriptures and mantras. The secular arts established are infinitely varied. Fragrant Merit Mountain, grows all kinds of fragrances, and emits immeasurable fragrance. Bodhisattvas are also like this, dwelling in the Stainless Ground, becoming a dwelling, using the fragrance of precepts and hearing the Dharma, guarding the prohibitions, which are countless, and cultivating the meaning of precepts. Hetuoli Mountain, uses pure treasures as dwellings, grows all kinds of flowers, the flowers are infinite, and universally receive all kinds of flowers. Bodhisattvas are also like this, dwelling in the Radiant Ground, as dwellings for all, being in the world, the gate of meditative liberation, samadhi proper reception, which is infinite, and able to inquire about the meaning of all meditations. Jealousy Mountain, is a pure treasure city, the dwelling of the five supernormal powers, where countless immortals reside, with various kinds of peaks. Bodhisattvas are also like this, dwelling in the Shining Ground, as a dwelling, speaking and explaining the path, the path is infinite, and consulting various wisdoms. Holding Gaze Mountain King, is a true pure treasure land, the dwelling of ghosts and spirits and their supernormal powers, with countless ghosts and spirits of various kinds. Bodhisattvas are also like this, dwelling in the Difficult to Conquer Ground, all supernormal powers, changing at will, proclaiming infinite supernormal powers. Horse Ear Mountain King, is entirely made of treasures, as a dwelling, grows all kinds of fruits, and receives countless treasures. Bodhisattvas are also like this, dwelling in the realm close to the Bodhisattva path, as a dwelling, for the sake of proclaiming the Dharma, providing endless fruits for all the Shravakas, adapting to the times. Gaze Holding Mountain King, is the place where great dragon gods reside, the number of dragons is infinite, and there are many kinds.

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；菩薩如是，住玄妙地，是其屋室，宣佈(丹註：諸本此處玄妙地合詞不盡，無動地喻文全闕，請驗異譯即知脫略)；菩薩如是，住于無動開士道地，為諸菩薩自在屋室，所行獨步，咨問無量十方世界也，咸共啟受。英意山王，淳以凈寶，為阿須倫眾大神居宅，不可計數，諸阿須倫；菩薩如是，住善哉意地，成就眾生，以為屋宅，所現佛身，無有邊際，十方來受，究竟慧行，咨問無始，眾生本末，輪轉無際無邊之業。其須彌山王，淳用眾寶，諸神足天所居之宅，諸阿須倫，不可稱計；菩薩如是，住在法雨開士道地，如來十力，四無所畏，現不可限諸佛之身。是故佛子，十寶諸山，周圍大海。菩薩如是，住是十地平等普智，奉一切敏，猶如大海，以十事成而無有侶。何謂為十？一曰、漸備具足，二曰、不與死屍而俱雜錯也，三曰、異門降眾，四曰、一味之業，五曰、無數眾寶，六曰、受深遠色，七曰、廣無邊際，八曰、受諸大身，九曰、隨於住時不越故岸，十曰、受一切雨而無厭足。菩薩如是行十事業，則無雙比。何等為十？乃修悅豫道行之地，漸備誓願，導化群黎，離垢地業，不與犯戒而俱同居。興光之地，降伏世間殺生之事。暉曜之地，篤信佛道，莫能壞者，常修等行。難勝之地，善權神通，不可限量，誘化世俗，

【現代漢語翻譯】 現代漢語譯本：菩薩是這樣的，安住于玄妙之地（指菩薩所證悟的深奧境界），以此作為他們的居所，並在此宣說佛法；菩薩是這樣的，安住于無動開士道地（指菩薩修行過程中不動搖的境界），作為諸菩薩自在的居所，他們獨自行走，向無量十方世界請教，所有世界都共同接受教誨。如同英意山王（指須彌山），完全由純凈的寶物構成，是無數阿須倫（一種神道生物）眾神的居所；菩薩也是這樣，安住于善哉意地（指菩薩心懷善念的境界），成就眾生，以此作為居所，所顯現的佛身，沒有邊際，十方世界都來接受教誨，最終達到智慧的修行，請教關於無始以來眾生的本源和終末，以及無邊無際的輪迴業力。如同須彌山王，完全由各種寶物構成，是諸神足天（指具有神通的天人）所居住的宅邸，阿須倫的數量不可計數；菩薩也是這樣，安住在法雨開士道地（指菩薩以佛法滋潤眾生的境界），如來的十力（指佛的十種力量），四無所畏（指佛的四種無所畏懼），顯現不可限量的諸佛之身。因此，佛子們，十寶山（指由十種寶物構成的山）環繞著大海。菩薩也是這樣，安住于這十地（指菩薩修行的十個階段）的平等普智（指菩薩平等普遍的智慧），奉行一切敏捷的行動，猶如大海，以十種成就而無與倫比。這十種是什麼呢？第一，逐漸完備具足；第二，不與死屍（指不修行的人）混雜；第三，以不同的方法降伏眾生；第四，以同一的佛法教化；第五，擁有無數的寶物；第六，接受深遠的教誨；第七，廣闊無邊際；第八，接受各種偉大的身體；第九，隨順所住之處而不超越界限；第十，接受一切佛法而不厭倦。菩薩像這樣修行十種事業，就無與倫比。這十種是什麼呢？乃是修習喜悅道行之地，逐漸完備誓願，引導教化眾生，脫離垢染的境界，不與犯戒的人同住。興光之地，降伏世間殺生的行為。暉曜之地，堅定信仰佛道，不能被破壞，常修平等之行。難勝之地，善用權巧神通，不可思議，引導教化世俗。 English version: A Bodhisattva is like this, dwelling in the profound and wondrous ground (referring to the deep state of enlightenment attained by a Bodhisattva), using it as their abode, and proclaiming the Dharma there; a Bodhisattva is like this, dwelling in the immovable ground of the Bodhisattva path (referring to the unwavering state of a Bodhisattva's practice), as the free abode of all Bodhisattvas, they walk alone, inquiring of the immeasurable ten directions of the world, and all worlds jointly receive the teachings. Just like the King of Mount Sumeru, made entirely of pure treasures, is the dwelling of countless Asura (a type of divine being) gods; a Bodhisattva is also like this, dwelling in the ground of good intention (referring to the state of a Bodhisattva's mind with good intentions), accomplishing sentient beings, using it as an abode, the manifested Buddha bodies are boundless, and the ten directions come to receive teachings, ultimately reaching the practice of wisdom, inquiring about the origin and end of sentient beings since the beginningless past, and the boundless karmic forces of reincarnation. Just like the King of Mount Sumeru, made entirely of various treasures, is the dwelling of the gods with divine powers (referring to celestial beings with supernatural abilities), the number of Asuras is countless; a Bodhisattva is also like this, dwelling in the ground of the Dharma rain Bodhisattva path (referring to the state of a Bodhisattva nourishing sentient beings with the Dharma), the ten powers of the Tathagata (referring to the ten powers of the Buddha), the four fearlessnesses (referring to the four fearlessnesses of the Buddha), manifesting immeasurable Buddha bodies. Therefore, the Buddha's disciples, the ten treasure mountains (referring to mountains made of ten kinds of treasures) surround the great ocean. A Bodhisattva is also like this, dwelling in the equal and universal wisdom of these ten grounds (referring to the ten stages of a Bodhisattva's practice), practicing all swift actions, like the great ocean, achieving ten accomplishments and being unparalleled. What are these ten? First, gradually becoming complete and perfect; second, not mixing with corpses (referring to those who do not practice); third, subduing sentient beings with different methods; fourth, teaching with the same Dharma; fifth, possessing countless treasures; sixth, receiving profound teachings; seventh, being vast and boundless; eighth, receiving various great bodies; ninth, following the place of dwelling without exceeding the boundaries; tenth, receiving all Dharma without weariness. A Bodhisattva, practicing these ten deeds, is unparalleled. What are these ten? They are the ground of practicing the path of joy, gradually completing vows, guiding and teaching sentient beings, leaving the defiled state, not dwelling with those who break precepts. The ground of rising light, subduing the worldly act of killing. The ground of shining brilliance, firmly believing in the Buddha's path, unable to be destroyed, constantly practicing equality. The ground of difficult victory, skillfully using expedient powers and supernatural abilities, inconceivable, guiding and teaching the secular world.

【English Translation】 A Bodhisattva is like this, dwelling in the profound and wondrous ground (referring to the deep state of enlightenment attained by a Bodhisattva), using it as their abode, and proclaiming the Dharma there; a Bodhisattva is like this, dwelling in the immovable ground of the Bodhisattva path (referring to the unwavering state of a Bodhisattva's practice), as the free abode of all Bodhisattvas, they walk alone, inquiring of the immeasurable ten directions of the world, and all worlds jointly receive the teachings. Just like the King of Mount Sumeru, made entirely of pure treasures, is the dwelling of countless Asura (a type of divine being) gods; a Bodhisattva is also like this, dwelling in the ground of good intention (referring to the state of a Bodhisattva's mind with good intentions), accomplishing sentient beings, using it as an abode, the manifested Buddha bodies are boundless, and the ten directions come to receive teachings, ultimately reaching the practice of wisdom, inquiring about the origin and end of sentient beings since the beginningless past, and the boundless karmic forces of reincarnation. Just like the King of Mount Sumeru, made entirely of various treasures, is the dwelling of the gods with divine powers (referring to celestial beings with supernatural abilities), the number of Asuras is countless; a Bodhisattva is also like this, dwelling in the ground of the Dharma rain Bodhisattva path (referring to the state of a Bodhisattva nourishing sentient beings with the Dharma), the ten powers of the Tathagata (referring to the ten powers of the Buddha), the four fearlessnesses (referring to the four fearlessnesses of the Buddha), manifesting immeasurable Buddha bodies. Therefore, the Buddha's disciples, the ten treasure mountains (referring to mountains made of ten kinds of treasures) surround the great ocean. A Bodhisattva is also like this, dwelling in the equal and universal wisdom of these ten grounds (referring to the ten stages of a Bodhisattva's practice), practicing all swift actions, like the great ocean, achieving ten accomplishments and being unparalleled. What are these ten? First, gradually becoming complete and perfect; second, not mixing with corpses (referring to those who do not practice); third, subduing sentient beings with different methods; fourth, teaching with the same Dharma; fifth, possessing countless treasures; sixth, receiving profound teachings; seventh, being vast and boundless; eighth, receiving various great bodies; ninth, following the place of dwelling without exceeding the boundaries; tenth, receiving all Dharma without weariness. A Bodhisattva, practicing these ten deeds, is unparalleled. What are these ten? They are the ground of practicing the path of joy, gradually completing vows, guiding and teaching sentient beings, leaving the defiled state, not dwelling with those who break precepts. The ground of rising light, subduing the worldly act of killing. The ground of shining brilliance, firmly believing in the Buddha's path, unable to be destroyed, constantly practicing equality. The ground of difficult victory, skillfully using expedient powers and supernatural abilities, inconceivable, guiding and teaching the secular world.

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隨其所樂。目見之地，深妙因緣，觀察眾生玄妙之地，解如審諦，眾行無為。無動之地，則能勸導無極如來嚴凈之行。善哉意地，深妙脫門，猶如佛子，大明月珠，越十寶種，所著之處，靡不明曜，絕工之師，善權合之磨治晃昱，合貫清凈光之鮮明，永使究竟，琦珍為繩，以諦了達，貫之通之，為作直琉璃衡，著高幢頭，演其光明，照于遠近，帝王所有，為諸眾生，攝護此寶，使得蒙光，出前奉現。菩薩如是，發一切智，心便得通，入十賢聖種，一智止足，樂在閑居，諦曉合德一心脫門。三昧正受，諦曉合集此三清凈修治道業正法之事。善修純清，善權神通，剖判逮了十二緣起若干品行，善權智慧，執持聖幢，而得自在。因演光明，以慧之宜，觀眾生行，至阿惟顏，成近得辦最正覺道。建立眾生，使住十地，爾乃名曰一切智耳，是為積累菩薩之行，合集功勛一切敏慧法門之品。若有眾生，無有德本，終不得聞此大道業。」

月解脫又問：「若有聞聲，得值此誼，為曾積累何所功德？」

答曰：「其功德福，宿本往時，曾以奉行，順一切智，聖慧以斯不能順照，照不能遠，不行大慈愍於一切，周流如斯，恩施普護。緣致積德，逮法門品，其明若茲，睹現功勛，通入積功。所以者何，乃得解此？又有佛子，自

【現代漢語翻譯】 現代漢語譯本：隨順他們所喜好的。眼睛所見之處，是深奧微妙的因緣，觀察眾生玄妙的境界，理解如同審視真理，一切行為都是無為的。在不動搖的境界中，就能勸導無極如來莊嚴清凈的行為。善哉，意念的境界，是深奧微妙的解脫之門，猶如佛子，如同大明月珠，超越十種寶物，所照之處，沒有不光明照耀的，絕頂的工匠，善巧方便地將它磨礪得光彩奪目，使其與清凈的光芒相融合，永遠保持究竟，用珍貴的寶物作為繩索，以真理來理解通達，貫穿連線，做成筆直的琉璃秤桿，安裝在高高的旗桿頂端，散發它的光明，照耀遠近，帝王所擁有的，爲了讓眾生，攝取守護這寶物，使他們蒙受光明，出來奉獻展現。菩薩也是這樣，發起一切智慧，心便能通達，進入十賢聖的境界，以一種智慧就足夠，喜歡安住在閑靜之處，明白真理，與德行相合，一心進入解脫之門。三昧正受，明白聚集這三種清凈修治道業正法的事情。善於修習純凈，善巧運用神通，剖析理解十二因緣的各種品行，善巧運用智慧，執持聖幢，從而獲得自在。因為散發光明，以智慧的適宜，觀察眾生的行為，到達阿惟顏（不退轉的境界），成就接近獲得最正覺的道路。建立眾生，使他們安住於十地，那時才稱為一切智，這是積累菩薩的修行，彙集功勛一切敏捷智慧法門的品類。如果有的眾生，沒有德行的根本，最終不能聽到這大道業。 月解脫（菩薩名）又問：『如果有人聽到聲音，能夠遇到這種意義，是曾經積累了什麼功德？』 回答說：『他的功德福報，是過去世的時候，曾經奉行，順應一切智慧，聖人的智慧不能順著照耀，照耀不能長遠，不施行大慈悲憐憫一切，周流像這樣，恩惠施與普遍護佑。因緣導致積累功德，獲得法門的品類，他的光明像這樣，看到顯現的功勛，通達進入積累功德。為什麼會這樣呢，才能理解這些？又有佛子，自己』

【English Translation】 English version: According to what they enjoy. The place seen by the eyes, is the profound and subtle cause and condition, observing the mysterious realm of sentient beings, understanding as if examining the truth, all actions are non-action. In the realm of non-movement, one can then persuade the immeasurable Tathagata to practice pure conduct. Excellent is the realm of intention, the profound and subtle gate of liberation, like a Buddha's child, like a great bright moon pearl, surpassing ten kinds of treasures, wherever it shines, there is no place that is not illuminated, the supreme craftsman, skillfully polishes it to make it shine brightly, so that it merges with the pure light, forever maintaining the ultimate, using precious treasures as ropes, using truth to understand and penetrate, connecting them, making a straight crystal scale, installing it on the top of a high flagpole, emitting its light, illuminating far and near, what the emperor possesses, in order to let sentient beings, take and protect this treasure, so that they receive the light, come out to offer and display. Bodhisattvas are also like this, initiating all wisdom, the mind can then penetrate, entering the realm of the ten sages, with one wisdom being sufficient, liking to dwell in quiet places, understanding the truth, in harmony with virtue, wholeheartedly entering the gate of liberation. Samadhi is rightly received, understanding the gathering of these three pure practices of the path of the Dharma. Being good at cultivating purity, skillfully using supernatural powers, analyzing and understanding the various practices of the twelve links of dependent origination, skillfully using wisdom, holding the holy banner, thereby obtaining freedom. Because of emitting light, with the suitability of wisdom, observing the actions of sentient beings, reaching Aviveyan (the state of non-retrogression), achieving the path of approaching the attainment of the most perfect enlightenment. Establishing sentient beings, causing them to dwell in the ten grounds, then it is called all-knowing, this is the accumulation of the practice of Bodhisattvas, gathering the merits of all quick-witted wisdom Dharma categories. If there are sentient beings, without the root of virtue, they will ultimately not be able to hear this great path of practice. Moon Liberation (a Bodhisattva's name) then asked: 'If someone hears the sound, and is able to encounter this meaning, what merits have they accumulated?' The answer is: 'Their merits and blessings, in past lives, were from having practiced, in accordance with all wisdom, the wisdom of the sages cannot follow to illuminate, the illumination cannot be far-reaching, not practicing great compassion and pity for all, flowing like this, grace and bestowal universally protecting. The causes and conditions lead to the accumulation of merits, obtaining the categories of Dharma, its light is like this, seeing the manifested merits, penetrating into the accumulation of merits. Why is it like this, that one can understand these? There are also Buddha's children, who themselves'

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非菩薩，不能得聞是法門品，亦不篤信受持諷誦，況復奉行，精進勤修，降伏成就。是故佛子！入一切智功勛之德，等類之人，乃受持斯。若得聞此法門之品，聞之則信，思惟奉行，勤修精進。」

時佛威神，應時十方十億佛國，如滿中塵，諸佛世界，六反震動，興大雷音，承佛聖旨，法典恩養，尋雨天華，薰流名香。天之莊飾，天衣天寶，天之瓔珞幢幡，諸天伎樂，不鼓自鳴。簫笛琴瑟，自然出聲，過諸天物。一切智聖，以得親近，無為之地，雨微妙供，如此世界，四方之域，乃至他化自在天宮，自在天王，其天宮殿，如是一切天下世界，周遍十方。是法之說，靡不流普，承佛威神，其於十方十億佛國，滿中眾塵，世界若干十億佛土，滿中眾塵諸菩薩等，其數如是，各來聚會，周遍十方，各自讚言：「善哉，善哉！佛子！仁乃興講是菩薩道地法典之要，吾等亦復皆同一號，為金剛藏，從金剛首世界而來至此國土，其佛名號金剛幢，從彼佛來，一切諸佛，皆亦轉是經典之要佛之聖旨。其諸眾會，亦復如是。若斯章句，義理微妙，形像如是，其義亦然，利養之行，無異不別，亦無猗他，吾等證明，承佛威神，至此眾會，如吾到此佛之國土，十方無量一切世界，亦復如斯。一一佛土，四方之域，上至他化自在天宮，

【現代漢語翻譯】 現代漢語譯本：不是菩薩，不能聽聞這個法門品，也不能真心相信、接受、持誦，更何況是奉行、精進勤修，降伏煩惱併成就道業。所以佛子啊！只有進入一切智慧功勛之德，與此等同類的人，才能受持這個法門。如果能聽聞這個法門品，聽聞后就能相信，思考並奉行，勤奮修行精進。 當時，憑藉佛的威神力，應時十方十億佛國，如同充滿塵埃一樣多的諸佛世界，發生了六種震動，發出巨大的雷鳴聲。承蒙佛的聖旨，佛法的恩澤滋養，隨即降下天花，飄散著名貴的香氣。天上的裝飾品，天衣天寶，天上的瓔珞幢幡，諸天的樂器，不用敲打就自己發出聲音。簫笛琴瑟，自然發出聲音，勝過一切天上的物品。一切智慧的聖者，因為得以親近無為的境界，降下微妙的供養。像這樣的世界，四方之地，乃至他化自在天宮，自在天王，他的天宮殿，像這樣的一切天下世界，周遍十方。這個佛法的宣說，沒有不普遍流傳的。承蒙佛的威神力，在十方十億佛國，如同充滿塵埃一樣多的世界，若干十億佛土，如同充滿塵埃一樣多的諸菩薩等，他們的數量如此之多，各自前來聚會，周遍十方，各自讚嘆說：『善哉，善哉！佛子！您竟然宣講這菩薩道地的法典要義，我們也都具有相同的名號，名為金剛藏（意為堅固不壞的寶藏），從金剛首世界來到這個國土，那裡的佛名號為金剛幢（意為堅固不壞的旗幟），從那位佛那裡來，一切諸佛，也都轉述這個經典要義，佛的聖旨。那些聚會的大眾，也都是如此。像這樣的章句，義理微妙，形象是這樣，它的意義也是這樣，利益眾生的行為，沒有不同之處，也沒有依賴他人，我們證明，承蒙佛的威神力，來到這個聚會，就像我們來到這個佛的國土一樣，十方無量的一切世界，也都是如此。每一個佛土，四方之地，上至他化自在天宮，』

【English Translation】 English version: It is not a Bodhisattva who can hear this Dharma-gate chapter, nor can they sincerely believe, accept, uphold, and recite it, let alone practice, diligently cultivate, subdue afflictions, and achieve the path. Therefore, O sons of the Buddha! Only those who have entered the merit and virtue of all wisdom, those of the same kind, can uphold this Dharma. If one can hear this Dharma-gate chapter, upon hearing it, one will believe, contemplate and practice it, and diligently cultivate with vigor. At that time, by the Buddha's majestic power, in response, ten directions of ten billion Buddha-lands, like the dust-filled worlds of Buddhas, experienced six kinds of earthquakes, and great thunderous sounds arose. Receiving the Buddha's holy decree, nourished by the grace of the Dharma, heavenly flowers rained down, and precious fragrances diffused. Heavenly ornaments, heavenly garments and treasures, heavenly necklaces, banners, and canopies, the musical instruments of the heavens, without being struck, produced sounds on their own. Flutes, pipes, zithers, and harps naturally emitted sounds, surpassing all heavenly objects. The sages of all wisdom, because they were able to approach the realm of non-action, rained down subtle offerings. Such a world, in all four directions, even up to the Paranirmitavasavartin Heaven, the Paranirmitavasavartin King, his heavenly palace, like all the worlds under heaven, pervaded the ten directions. The preaching of this Dharma was universally spread. By the Buddha's majestic power, in the ten directions of ten billion Buddha-lands, like the dust-filled worlds, countless billions of Buddha-lands, like the dust-filled Bodhisattvas, their numbers were so great, they each came to gather, pervading the ten directions, and each praised, saying: 'Excellent, excellent! O son of the Buddha! You are actually expounding the essential meaning of the Dharma-canon of the Bodhisattva path, we all have the same name, called Vajragarbha (meaning indestructible treasure), coming from the Vajra-head world to this land, the Buddha there is named Vajradhvaja (meaning indestructible banner), coming from that Buddha, all the Buddhas also transmit the essential meaning of this scripture, the Buddha's holy decree. The assemblies are also like this. Such verses, the meaning is subtle, the form is like this, its meaning is also like this, the practice of benefiting sentient beings, there is no difference, nor is there reliance on others, we testify, by the Buddha's majestic power, we have come to this assembly, just as we have come to this Buddha's land, all the immeasurable worlds in the ten directions are also like this. In each Buddha-land, in all four directions, up to the Paranirmitavasavartin Heaven,'

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自在天王，天王之宮，明月之珠，寶藏宮殿，如十億佛土滿中眾塵，諸菩薩數，如是來會。」

時金剛藏，察於十方諸菩薩等，觀眾部會，顧眄法界，咨嗟發起一切智心，睹眾菩薩行力清凈，受一切智，班宣道行，消除世垢，導利普智，示現變通，不可思議諸菩薩業功勛之德。宣佈此道，承佛聖旨，則說頌曰：

「寂寞無所樂，　　靜定心專精； 　等猶如虛空，　　平正若惶慌。 　以離患厭垢，　　而住于道慧； 　聞行有殊特，　　諸菩薩至尊。 　千部眾善德，　　其心行億劫； 　供養至大聖，　　諸佛有百千。 　最勝由自在，　　奉敬不可量； 　愍傷眾群生，　　興菩薩之心。 　精進念外路，　　忍辱長仁和； 　慚愧盛元首，　　功勛慧為最。 　其意無垢穢，　　佛聖性慧明； 　勝力永平等，　　勸發菩薩心。 　諸眾祐三世，　　供義第一最； 　限猶如虛空，　　一切國清凈。 　平等順佛義，　　乃至一切法； 　度脫利眾生，　　降伏至道場。 　得為尊道地，　　發心無等倫； 　歡悅以離垢，　　消除一切惡。 　行微妙勢力，　　因成清白法； 　奉行慈哀心，　　轉進入上道。 　戒禁聞德富，　　慈心愍眾生； 　舍垢無所懷，　　則成清凈志。 　觀一切世間

【現代漢語翻譯】 現代漢語譯本 『自在天王』（Mahesvara，大自在天）的宮殿，如同明月般光亮的寶珠，寶藏般的宮殿，如同十億佛土中充滿的微塵一樣多的菩薩，都聚集在這裡。 這時，『金剛藏』（Vajragarbha，菩薩名）觀察十方諸菩薩，觀看大眾集會，環顧法界，讚歎並生起一切智心，看到眾菩薩修行力量清凈，接受一切智，宣揚道行，消除世間污垢，引導眾生走向普遍的智慧，示現不可思議的菩薩業功德。爲了宣揚此道，承佛聖旨，於是說了以下偈頌： 『寂寞無所樂，靜定心專精；』（菩薩的心境寂靜，沒有世俗的快樂，專注于禪定。） 『等猶如虛空，平正若惶慌。』（菩薩的心平等如虛空，平靜而無所畏懼。） 『以離患厭垢，而住于道慧；』（菩薩遠離憂患和厭惡，安住于道之智慧。） 『聞行有殊特，諸菩薩至尊。』（菩薩的修行和行為非常殊勝，是至高無上的。） 『千部眾善德，其心行億劫；』（無數的菩薩具有各種善德，他們的修行歷經億劫。） 『供養至大聖，諸佛有百千。』（他們供養至高無上的聖者，諸佛有百千之多。） 『最勝由自在，奉敬不可量；』（最殊勝的菩薩自在無礙，他們的奉敬之心不可估量。） 『愍傷眾群生，興菩薩之心。』（他們憐憫眾生，發起菩薩之心。） 『精進念外路，忍辱長仁和；』（他們精進修行，不走外道，以忍辱增長仁慈和睦。） 『慚愧盛元首，功勛慧為最。』（他們以慚愧為首，功勛和智慧最為殊勝。） 『其意無垢穢，佛聖性慧明；』（他們的心意沒有污垢，佛的聖性智慧光明。） 『勝力永平等，勸發菩薩心。』（他們具有殊勝的力量，永遠平等，勸發菩薩之心。） 『諸眾祐三世，供義第一最；』（他們庇佑三世眾生，供養的意義最為殊勝。） 『限猶如虛空，一切國清凈。』（他們的境界如同虛空，一切國土都清凈。） 『平等順佛義，乃至一切法；』（他們平等順應佛的教義，乃至一切法。） 『度脫利眾生，降伏至道場。』（他們度脫利益眾生，降伏煩惱，到達道場。） 『得為尊道地，發心無等倫；』（他們獲得尊貴的道地，發心無與倫比。） 『歡悅以離垢，消除一切惡。』（他們歡喜快樂，遠離污垢，消除一切惡。） 『行微妙勢力，因成清白法；』（他們修行微妙的力量，因此成就清凈的法。） 『奉行慈哀心，轉進入上道。』（他們奉行慈悲之心，轉而進入更高的道。） 『戒禁聞德富，慈心愍眾生；』（他們持戒清凈，聞法得益，以慈悲心憐憫眾生。） 『舍垢無所懷，則成清凈志。』（他們捨棄污垢，心中無所執著，從而成就清凈的志向。） 『觀一切世間』（他們觀察一切世間）

【English Translation】 English version The palace of 'Mahesvara' (自在天王, the Great Lord of Freedom), a jewel as bright as the moon, a palace like a treasure trove, filled with as many Bodhisattvas as there are dust particles in ten billion Buddha lands, all gathered here. At that time, 'Vajragarbha' (金剛藏, a Bodhisattva) observed the Bodhisattvas of the ten directions, viewed the assembly, surveyed the Dharma realm, praised and generated the mind of all-knowing wisdom, saw the pure power of the Bodhisattvas' practice, received all-knowing wisdom, proclaimed the path of practice, eliminated worldly defilements, guided beings towards universal wisdom, and manifested the inconceivable merits of the Bodhisattvas' deeds. To proclaim this path, following the Buddha's decree, he then spoke the following verses: 'Lonely without joy, calm and focused in mind;' (The Bodhisattva's mind is tranquil, without worldly pleasures, focused on meditation.) 'Equal like the void, calm and without fear.' (The Bodhisattva's mind is equal like the void, calm and fearless.) 'Having left behind suffering and aversion, they dwell in the wisdom of the path;' (The Bodhisattva is free from suffering and aversion, dwelling in the wisdom of the path.) 'Their practice and conduct are extraordinary, the Bodhisattvas are supreme.' (The Bodhisattvas' practice and conduct are extraordinary, they are supreme.) 'Thousands of virtuous assemblies, their minds practice for billions of kalpas;' (Countless Bodhisattvas possess various virtues, their practice spans billions of kalpas.) 'Offering to the supreme saints, there are hundreds of thousands of Buddhas.' (They offer to the supreme saints, there are hundreds of thousands of Buddhas.) 'The most excellent are free and unhindered, their reverence is immeasurable;' (The most excellent Bodhisattvas are free and unhindered, their reverence is immeasurable.) 'They pity all beings, and arouse the Bodhisattva mind.' (They pity all beings and arouse the Bodhisattva mind.) 'They diligently practice, not following external paths, with patience they grow in kindness and harmony;' (They diligently practice, not following external paths, with patience they grow in kindness and harmony.) 'Shame and remorse are their foremost, their merits and wisdom are supreme.' (Shame and remorse are their foremost, their merits and wisdom are supreme.) 'Their minds are without defilement, the Buddha's holy nature is bright with wisdom;' (Their minds are without defilement, the Buddha's holy nature is bright with wisdom.) 'Their supreme power is forever equal, they encourage the Bodhisattva mind.' (They possess supreme power, forever equal, they encourage the Bodhisattva mind.) 'They protect beings of the three times, their offering is the most supreme;' (They protect beings of the three times, their offering is the most supreme.) 'Their boundaries are like the void, all lands are pure.' (Their boundaries are like the void, all lands are pure.) 'They equally follow the Buddha's teachings, even all dharmas;' (They equally follow the Buddha's teachings, even all dharmas.) 'They liberate and benefit beings, subduing afflictions to reach the Bodhi-mandala.' (They liberate and benefit beings, subduing afflictions to reach the Bodhi-mandala.) 'They attain the noble ground of the path, their aspiration is unparalleled;' (They attain the noble ground of the path, their aspiration is unparalleled.) 'They are joyful and free from defilement, eliminating all evil.' (They are joyful and free from defilement, eliminating all evil.) 'They practice subtle powers, thus accomplishing pure dharma;' (They practice subtle powers, thus accomplishing pure dharma.) 'They uphold the heart of compassion, turning towards the higher path.' (They uphold the heart of compassion, turning towards the higher path.) 'They are rich in the virtues of precepts and learning, with compassion they pity all beings;' (They uphold precepts, benefit from learning, with compassion they pity all beings.) 'They abandon defilements without attachment, thus accomplishing pure aspiration.' (They abandon defilements without attachment, thus accomplishing pure aspiration.) 'They observe all the worlds'

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，　　三火為熾然； 　第三其志廣，　　超越利眾生。 　苦惱無吾我，　　及疾病瘡痏； 　寂滅三處苦，　　常消諸熾然。 　慕樂佛功勛，　　造修見瑕穢； 　慧弘廣照曜，　　以過逾眾明。 　心意行平凈，　　以逮道聖智； 　善供於是住，　　諸佛億百千。 　等奉人中上，　　心寂諸功勛； 　降伏一切眾，　　以越難得勝。 　聖明為善權，　　所修智慧意； 　所造不可量，　　降伏利眾生。 　供養於十力，　　以道化群黎； 　親近無所生，　　得入第六地。 　眾生皆難了，　　進普回世間； 　用身故無患，　　受解知有無。 　諸法本凈空，　　從十二品生； 　下劣念微妙，　　便得入第七。 　智慧及善權，　　逮得清明心； 　遠遊難可勝，　　大志難得喻。 　寂然本清凈，　　心利志變故； 　諸苦悉平等，　　超越不可動。 　作福罪若干，　　慧聖無數品； 　人中上為勝，　　建立於寂然。 　遭治十自然，　　遊行眾生界； 　用群萌之故，　　入善戒道意。 　於是第一微，　　進步一切世； 　救攝眾生等，　　行解垢塵勞。 　此等奉律教，　　則入功勛富； 　所行猶妙華，　　宣佈上我慧。 　受如是行已，　　本宿行清白； 　至逮第九住，　　獲

【現代漢語翻譯】 現代漢語譯本 三火熾熱燃燒； 第三種是其志向廣大，超越一切利益眾生。 苦惱中沒有『我』的概念，也沒有疾病和瘡傷； 寂滅于身、口、意三處的痛苦，常能消除各種熾熱的煩惱。 羨慕佛的功德，卻在修行中看到自身的瑕疵； 智慧弘大，光芒照耀，超越一切光明。 心意行為平和清凈，從而達到聖者的智慧； 善於供養並安住於此，諸佛有億百千之多。 平等地侍奉人中之尊，內心寂靜，功德圓滿； 降伏一切眾生，從而超越難以獲得的勝利。 聖明的智慧是善巧方便，所修的智慧意念； 所造的功德不可衡量，降伏煩惱，利益眾生。 供養具有十力的佛陀，用佛法教化眾生； 親近無生之理，得以進入第六地（菩薩修行階位）。 眾生都難以理解，普遍地迴向於世間； 爲了眾生而捨身也無所畏懼，領悟有和無的真諦。 諸法本性清凈空寂，從十二因緣（十二品）而生； 下劣的念頭轉為微妙，便能進入第七地（菩薩修行階位）。 智慧和善巧方便，獲得清明的心； 遠遊難以戰勝，大志難以比喻。 寂然的本性清凈，心利志向堅定； 一切痛苦都平等，超越一切不可動搖。 所作的福德和罪業各有不同，聖者的智慧有無數種； 人中之尊最為殊勝，建立於寂靜之中。 遭遇十種自然規律，**眾生界（指眾生所處的境界）； 爲了眾生的緣故，進入善戒的道意。 於是達到第一微妙的境界，進步於一切世間； 救護攝受一切眾生，修行解脫垢染和勞苦。 這些人奉行戒律教誨，就能進入功德富饒的境界； 所行猶如美妙的花朵，宣揚至上的智慧。 接受這樣的修行之後，本來的宿世修行清白無染； 直至達到第九住（菩薩修行階位），獲得

【English Translation】 English version The three fires are blazing; The third is that his aspiration is vast, surpassing all to benefit sentient beings. In suffering, there is no concept of 'I', nor are there diseases and sores; Extinguishing the suffering of body, speech, and mind, constantly eliminating all blazing afflictions. Admiring the merits of the Buddha, yet seeing one's own flaws in practice; Wisdom is vast, its light shines, surpassing all brightness. The mind and actions are peaceful and pure, thus attaining the wisdom of the saints; Skilled in making offerings and abiding in this, there are billions of Buddhas. Equally serving the most honored among humans, the heart is tranquil, and merits are complete; Subduing all sentient beings, thus surpassing the victory that is difficult to obtain. The wisdom of the sage is skillful means, the intention of wisdom cultivated; The merits created are immeasurable, subduing afflictions and benefiting sentient beings. Making offerings to the Buddha with ten powers, using the Dharma to teach sentient beings; Drawing near to the principle of non-birth, thus entering the sixth bhumi (stage of Bodhisattva practice). Sentient beings are all difficult to understand, universally dedicating merit to the world; For the sake of sentient beings, sacrificing the body is without fear, realizing the truth of existence and non-existence. The nature of all dharmas is pure and empty, arising from the twelve links of dependent origination (twelve categories); Inferior thoughts transform into subtle ones, then one can enter the seventh bhumi (stage of Bodhisattva practice). Wisdom and skillful means, attaining a clear mind; Traveling far is difficult to overcome, great aspiration is difficult to compare. The nature of tranquility is pure, the mind is sharp, and the aspiration is firm; All sufferings are equal, surpassing all that is immovable. The merits and sins created are different, the wisdom of the sage is countless; The most honored among humans is the most supreme, established in tranquility. Encountering the ten natural laws, **the realm of sentient beings (referring to the state where sentient beings reside); For the sake of sentient beings, entering the intention of the path of good precepts. Thus reaching the first subtle state, progressing in all worlds; Rescuing and embracing all sentient beings, practicing to liberate from defilements and suffering. Those who uphold the teachings of precepts, can enter the realm of abundant merits; Their actions are like beautiful flowers, proclaiming the supreme wisdom. Having accepted such practice, the original past practice is pure and untainted; Until reaching the ninth abode (stage of Bodhisattva practice), obtaining

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致功德慧。 　諸勝勸施力，　　慕樂上正宜； 　以近慧功勛，　　一切逮佛道。 　有諸十百千，　　三昧之無為； 　以得弘廣明，　　游居慧甚大。 　然後乃逮成，　　普慧阿惟顏； 　其境界寬博，　　三昧致無盡。 　猶如成究竟，　　親近一切慧； 　大蓮華無限，　　眾寶若干種。 　其身長無極，　　而坐在中間； 　最勝子眷屬，　　住立而察之。 　其德無數千，　　光明無量億； 　消滅於十方，　　眾惱諸苦患。 　然後元首勝，　　光耀億百千； 　人中尊眾會，　　越度入十方。 　在於上虛空，　　化光交露帳； 　即受佛眾行，　　隨順供養佛。 　于彼睹諸佛，　　一切解道最； 　佛子阿惟顏，　　逮得上法宜。 　佛子靡不普，　　周旋用供養； 　阿惟顏如是，　　放演尊光明。 　人中上眉間，　　以成一切智； 　受光逾諸耀，　　逮入於斯頂。 　說寂滅無量，　　震動一切世； 　無擇獄眾苦，　　爾時尋消滅。 　猶如吾所歸，　　一切諸佛道； 　亦若最帝王，　　尊上之太子。 　吾成就亦然，　　一切慧究竟； 　如是趣逮致，　　法雨豪道場。 　至仁住在斯，　　慧行不可量； 　眾生共嗟嘆，　　立此覺成佛。 　色界無色界，　　欲界所諷誦

【現代漢語翻譯】 現代漢語譯本 致功德慧（指通過修行獲得的智慧和功德）。 諸位殊勝者勸勉施捨的力量，應當欣慕並樂於追求至上的正道； 憑藉接近智慧的功勛，一切都能達到成佛的道路。 有各種各樣成百上千的三昧（指禪定），它們是無為的； 通過獲得弘大廣闊的智慧，遊歷居住之處，智慧極其廣大。 然後才能達到成就，獲得普遍的智慧和阿惟顏（指無生法忍，即對一切法不生不滅的領悟）； 其境界寬廣博大，三昧所致的境界是無盡的。 猶如成就究竟，親近一切智慧； 如同無限的大蓮花，有各種各樣的珍寶。 其身形長而無邊際，坐在蓮花的中央； 最殊勝的佛子眷屬，站立著觀察他。 他的功德無數千，光明無量億； 消滅十方世界，眾生的煩惱和痛苦。 然後元首殊勝，光耀億百千； 人中尊者在眾會中，超越一切進入十方世界。 在上方虛空中，化作光芒交織的帳幕； 即刻接受佛的教誨，隨順供養佛。 在那裡見到諸佛，一切都解脫了最上的道； 佛子阿惟顏，獲得了最適合的佛法。 佛子無不普遍，周旋用以供養； 阿惟顏就是這樣，放出尊貴的光明。 人中尊者眉間，成就一切智慧； 所受的光芒超越一切光耀，進入到頭頂。 宣說寂滅無量，震動一切世界； 無擇地獄（指最痛苦的地獄）的眾苦，在那時立刻消滅。 猶如我所歸向的，一切諸佛之道； 也像最尊貴的帝王，尊貴的太子。 我成就也是這樣，一切智慧都達到究竟； 像這樣趨向達到，法雨普降的道場。 至仁者住在這裡，智慧的修行不可衡量； 眾生共同讚歎，立下此覺悟成佛的誓願。 無，欲界所諷誦（此處可能指經文的結尾或某種特定的儀式）。

【English Translation】 English version To the merit of wisdom (referring to the wisdom and merit gained through practice). All the victorious ones encourage the power of giving, one should admire and be happy to pursue the supreme right path; By relying on the merits of approaching wisdom, everything can reach the path of becoming a Buddha. There are various hundreds and thousands of Samadhis (referring to meditation), which are non-active; Through obtaining vast and broad wisdom, traveling and dwelling, the wisdom is extremely vast. Then one can achieve, obtain universal wisdom and Aviveyan (referring to the non-arising dharma forbearance, the understanding that all dharmas neither arise nor cease); Its realm is vast and broad, the realm caused by Samadhi is endless. It is like achieving the ultimate, being close to all wisdom; Like an infinite great lotus flower, there are various kinds of treasures. Its body is long and boundless, sitting in the center of the lotus; The most victorious Buddha's disciples, stand and observe him. His merits are countless thousands, the light is immeasurable billions; Eliminating the afflictions and sufferings of beings in the ten directions. Then the head is victorious, the light shines billions and thousands; The honored one among people, in the assembly, transcends everything and enters the ten directions. In the upper void, transforming into a curtain of interwoven light; Immediately receiving the Buddha's teachings, following and making offerings to the Buddha. There, seeing all the Buddhas, all are liberated to the supreme path; The Buddha's disciple Aviveyan, obtained the most suitable Dharma. The Buddha's disciples are all universal, circulating to make offerings; Aviveyan is like this, emitting honorable light. The honored one among people, between the eyebrows, achieves all wisdom; The light received surpasses all radiance, entering the top of the head. Proclaiming the immeasurable quiescence, shaking all the worlds; The sufferings of the Avici hell (referring to the most painful hell), at that time, immediately disappear. It is like where I return to, the path of all Buddhas; Also like the most honored emperor, the honored prince. My achievement is also like this, all wisdom reaches the ultimate; Like this, moving towards reaching, the Dharma rain pours down on the Bodhi field. The most benevolent one dwells here, the practice of wisdom is immeasurable; Beings together praise, establishing this vow to awaken and become a Buddha. None, what is recited in the desire realm (this may refer to the end of the scripture or a specific ritual).

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； 　群黎之國土，　　法界之所贊。 　有為及無為，　　並無身之界； 　一切以選擇，　　咨嗟皆以法。 　於是加無極，　　一切無慢業； 　建立如是行，　　諸佛微妙慧。 　人中尊秘密，　　解達無數劫； 　猶如毛沙數，　　普入諸世界。 　人中人所生，　　覺了聖舍家； 　迴繞鐵圍山，　　成就而示現。 　一切歸所趣，　　至寂然脫門； 　其志所獲致，　　一切皆入道。 　志弘以住此，　　諸勝演法雨； 　一切普周旋，　　攝持其心意。 　雨一切眾生，　　猶如風持水； 　諸佛之法雨，　　所攬亦如是。 　安住以一法，　　弘音令得聞； 　於十方佛土，　　無數眾生種。 　聞眾祐奉持，　　一切為聲聞； 　無數眾時行，　　是菩薩博聞。 　行慧至勢力，　　蒙惟宿本行； 　一時須臾間，　　周遍億佛土。 　雨放甘露渧，　　樂滅眾塵勞； 　所造性仁和，　　諸佛之法雨。 　六通以住此，　　造越至天宮； 　人中上境界，　　示現諸十方。 　展轉變改異，　　無數億千劫； 　梵天通眾生，　　其心行佛道。 　聖明以立斯，　　舉足一步中； 　輒至第九住，　　所住不可移。 　總持慧功勛，　　況復畏眾生； 　一切三界眾，　　成聲聞緣覺。 　最

【現代漢語翻譯】 現代漢語譯本 在眾多民眾居住的國土上，法界（Dharmadhatu，指宇宙萬法的總稱）都讚歎不已。 無論是有為法（Samskrta-dharma，指因緣和合而生的現象）還是無為法（Asamskrta-dharma，指不依賴因緣而存在的真理），都超越了有形身體的界限； 一切都基於選擇，所有的讚歎都依據佛法。 因此，要不斷地精進，一切行為都不能有傲慢之心； 建立這樣的修行，是諸佛微妙智慧的體現。 人中之尊（指佛陀）的秘密教誨，能夠理解和通達無數劫（kalpa，指極長的時間單位）； 就像恒河沙粒一樣多，普遍進入各個世界。 人中之人（指佛陀）所誕生，覺悟了聖者的舍家修行； 圍繞著鐵圍山（Cakravada，傳說中環繞世界的山），成就並展現佛陀的教化。 一切都歸向最終的歸宿，到達寂靜解脫之門； 他們所獲得的志向，一切都融入了佛道。 以弘大的志向安住於此，諸位殊勝者演說佛法如雨； 一切普遍地周旋，攝持眾生的心意。 佛法如雨般滋潤一切眾生，就像風吹動水一樣； 諸佛的法雨，所涵蓋的也是如此。 安住於一法（Eka-dharma，指唯一的真理），弘揚佛音使眾生得以聽聞； 在十方佛土（Buddha-ksetra，指佛陀教化的世界）中，有無數的眾生。 聽聞佛陀的教誨並奉行，一切都成為聲聞（Sravaka，指聽聞佛陀教誨而修行的人）； 無數的修行者，是菩薩（Bodhisattva，指發願成佛的修行者）廣博的見聞。 修行智慧達到力量，蒙受過去世的修行； 在極短的時間內，周遍億萬佛土。 降下甘露（Amrita，指不死之藥）般的法雨，使眾生從煩惱中解脫； 所造的本性仁慈和善，這就是諸佛的法雨。 以六神通（Sadabhijna，指六種超自然能力）安住於此，修行超越到達天宮； 在人中至高的境界，向十方世界展現佛法。 經歷無數億千劫的轉變和變化； 梵天（Brahma，指色界天的天神）通達眾生，他們的心行於佛道。 聖者以智慧建立此道，舉足一步之間； 就到達第九住（指菩薩修行階位），所住之處不可動搖。 總持（Dharani，指記憶和理解佛法的能力）智慧的功勛，更何況會畏懼眾生； 一切三界（Trailokya，指欲界、色界、無色界）眾生，都成就為聲聞或緣覺（Pratyekabuddha，指不需佛陀教導而自行開悟的人）。 最

【English Translation】 English version In the lands of the multitude, the Dharmadhatu (the realm of all phenomena) is praised. Whether conditioned (Samskrta-dharma) or unconditioned (Asamskrta-dharma), they transcend the boundaries of physical form; Everything is based on choice, and all praise is based on the Dharma. Therefore, one must strive continuously, and all actions must be free from arrogance; Establishing such practice is the manifestation of the subtle wisdom of all Buddhas. The secret teachings of the Honored One among humans (Buddha) can be understood and comprehended through countless kalpas (eons); Like the sands of the Ganges, they universally enter all worlds. The one born among humans (Buddha), awakened to the holy renunciation of home; Surrounding Mount Cakravada (the mountain range surrounding the world), accomplishing and demonstrating the Buddha's teachings. All return to the ultimate destination, reaching the gate of tranquil liberation; The aspirations they have attained, all merge into the path of the Buddha. Abiding here with great aspiration, the noble ones expound the Dharma like rain; All universally revolve, embracing the minds of sentient beings. The Dharma rains down on all beings, like the wind carrying water; The Dharma rain of the Buddhas, what it encompasses is also like this. Abiding in one Dharma (Eka-dharma), propagating the Buddha's voice so that beings may hear; In the Buddha-ksetras (Buddha-fields) of the ten directions, there are countless sentient beings. Hearing the Buddha's teachings and practicing them, all become Sravakas (disciples who hear the Buddha's teachings); Countless practitioners, are Bodhisattvas (beings who aspire to Buddhahood) of vast knowledge. Practicing wisdom to attain power, receiving the merit of past lives; In an instant, pervading billions of Buddha-fields. Pouring down the nectar (Amrita) of Dharma, liberating beings from afflictions; The nature of what is created is kind and gentle, this is the Dharma rain of the Buddhas. Abiding here with the six supernormal powers (Sadabhijna), practicing to transcend and reach the heavenly palaces; In the highest realm among humans, demonstrating the Dharma to the ten directions. Experiencing countless billions of kalpas of transformation and change; Brahma (a deity of the form realm) understands sentient beings, their minds practice the Buddha's path. The sage establishes this path with wisdom, in the space of a single step; Reaching the ninth stage (of Bodhisattva practice), the place where they abide is unshakeable. The merit of Dharani (the power to remember and understand the Dharma) wisdom, how much more would they fear sentient beings; All beings of the three realms (Trailokya), achieve the status of Sravakas or Pratyekabuddhas (those who attain enlightenment on their own without a teacher). The most

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勝立在是，　　亦復普示現； 　三界無所礙，　　曉了法界慧。 　皆遍一切國，　　眾生法無餘； 　諸佛悉功勛，　　亦復依三尊。 　聖達住於此，　　遵習奉事佛； 　一切十方土，　　周旋諸法界。 　現目前供養，　　奉敬眾徒類； 　一切成功勛，　　如天服莊嚴。 　賢聖以住此，　　照眾之慧光； 　消滅眾愚冥，　　為示法之日。 　自在明最勝，　　消除眾世亂； 　諸佛子如是，　　光明消塵勞。 　住此在三世，　　普世之上尊； 　解道為極雄，　　宣佈三乘業。 　一時須臾間，　　逮無數三昧； 　所在十方土，　　見不可限佛。 　諸佛子如是，　　粗舉說道地； 　若干百千劫，　　廣嘆德無盡。 　離垢德如是，　　其地平等覺； 　所依猶如華，　　若太山因地。 　諸佛子第一，　　睹怨無瞋恨； 　譬山頂積雪，　　而中眾生藥。 　明解戒禁聞，　　如名香流薰； 　猶如池蓮華，　　因是生由然。 　道寶無能亂，　　輒逮聖光明； 　若仙處山中，　　樂居猶自娛。 　鬼神之妙香，　　逮得五神通； 　講論六報果，　　若如馬耳珍。 　其七殊勝覺，　　如龍執瑞應； 　以致八自在，　　猶如大鐵圍。 　以入第九住，　　微妙最上乘； 　諸佛十功勛

【現代漢語翻譯】 現代漢語譯本 勝者安住於此，也普遍示現； 在三界中沒有障礙，明瞭法界的智慧。 普遍遍及一切國土，眾生的法門沒有遺漏； 諸佛的功德都圓滿，也依於三尊（佛、法、僧）。 聖者安住於此，遵循學習侍奉佛； 在一切十方國土，周遊于諸法界。 在眼前供養，奉敬眾多的徒眾； 一切功德都成就，如同天人的服飾莊嚴。 賢聖安住於此，照耀眾生的智慧之光； 消滅眾生的愚昧黑暗，為眾生示現正法之日。 自在光明最為殊勝，消除眾生的世間煩亂； 諸佛的弟子們是這樣，光明能消除塵世的勞苦。 安住於此，在過去、現在、未來三世，是普世之上最尊貴的； 對道的理解最為雄偉，宣說聲聞乘、緣覺乘、菩薩乘三乘的業。 在很短的時間內，就能獲得無數的三昧（禪定）； 在所在的十方國土，見到無數的佛。 諸佛的弟子們是這樣，粗略地講述了菩薩的修行地； 即使經過若干百千劫，也無法完全讚歎其功德。 離垢的功德是這樣，其地是平等覺悟的； 所依之處猶如蓮花，又如須彌山（Mount Sumeru）的根基。 諸佛的弟子們是第一，看待怨敵沒有瞋恨； 譬如山頂的積雪，而其中蘊含著眾生的藥物。 明瞭戒律、禁制和聽聞，如同名貴的香氣流溢； 猶如池塘中的蓮花，因緣和合而自然生長。 道寶無法被擾亂，輕易獲得聖者的光明； 如同仙人住在山中，快樂地獨自娛樂。 鬼神的美妙香氣，能獲得五神通（天眼通、天耳通、他心通、宿命通、神足通）； 講論六報果（六道輪迴的果報），如同馬耳中的珍寶。 其七種殊勝的覺悟，如同龍執持吉祥的徵兆； 以至於獲得八自在（能隨意變現的神通），猶如大鐵圍山（a great iron mountain）。 進入第九住（菩薩的第九個修行階段），是微妙最上的乘； 諸佛的十種功德。

【English Translation】 English version The Victorious One abides here, and also universally manifests; In the three realms, there is no obstruction, understanding the wisdom of the Dharma realm. Universally pervading all lands, the Dharma of sentient beings is without remainder; The merits of all Buddhas are complete, and they also rely on the Three Jewels (Buddha, Dharma, Sangha). The Sage abides here, following and learning to serve the Buddha; In all the lands of the ten directions, traveling throughout the Dharma realms. Offering in the present moment, revering the multitude of disciples; All merits are accomplished, like the adornments of heavenly beings. The virtuous and holy abide here, illuminating the wisdom light of beings; Eliminating the darkness of ignorance of beings, showing the day of the Right Dharma. The self-existent light is most supreme, eliminating the worldly disturbances of beings; The disciples of the Buddhas are like this, their light can eliminate the toils of the world. Abiding here, in the past, present, and future three times, they are the most honored above all in the world; The understanding of the Way is most majestic, proclaiming the karma of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). In a very short time, one can attain countless samadhis (meditative absorptions); In the lands of the ten directions where they are, seeing countless Buddhas. The disciples of the Buddhas are like this, roughly speaking about the Bodhisattva's stages of practice; Even after countless hundreds of thousands of kalpas, one cannot fully praise their merits. The merits of being free from defilement are like this, their ground is of equal enlightenment; What they rely on is like a lotus flower, and like the foundation of Mount Sumeru. The disciples of the Buddhas are the foremost, seeing enemies without hatred; Like the snow accumulated on the mountain peak, and within it contains medicine for sentient beings. Understanding precepts, prohibitions, and listening, like the fragrance of precious incense flowing; Like the lotus flower in the pond, arising naturally from causes and conditions. The treasure of the Way cannot be disturbed, easily attaining the light of the Sage; Like an immortal dwelling in the mountains, happily enjoying themselves alone. The wonderful fragrance of ghosts and spirits, can attain the five supernormal powers (divine eye, divine ear, mind-reading, past lives, magical powers); Discussing the six retributions (the karmic results of the six realms of rebirth), like a treasure in a horse's ear. Their seven special awakenings, like a dragon holding auspicious omens; To the point of attaining the eight freedoms (the ability to manifest at will), like the great iron mountain (Cakravāḍa). Entering the ninth abode (the ninth stage of a Bodhisattva's practice), it is the subtle and supreme vehicle; The ten merits of the Buddhas.

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，　　如須彌照曜。 　具足第一愿，　　宿布戒禁香； 　行第三功勛，　　如是行第四。 　第五之清凈，　　第六行玄妙； 　七意無所著，　　說八無央數。 　以受第九聖，　　其心求微慧； 　於行在眾生，　　爾乃入聖慧。 　諸佛十事身，　　因總持諸法； 　如是行大海，　　菩薩心無瞋。 　以得通十行，　　猶因本發心； 　修十二至行，　　一心定第三。 　清凈第四地，　　則便照第五； 　第六壞下苦，　　因輒至七住。 　自在執正幢，　　第八為太和； 　第九受眾行，　　慧光明遠照。 　第十阿惟顏，　　曉了最殊勝； 　功勛寶清和，　　本曾行如是。 　能壞十方國，　　一切悉計數； 　能以一心睹，　　普解眾生心。 　尚可以一毛，　　量盡于虛空； 　嘆億百千劫，　　不能盡佛德。」

金剛藏曰：「所以名曰大光定意，道慧已具，成阿惟顏，便備佛道，一切蒙安，猶如日明，天下戴仰，十方諸佛，皆由中生，因其得成。」

佛謂諸菩薩：「善哉，善哉！金剛藏！嗟嘆講說此十住事，眾開士等，所當施行。從初發意，至阿惟顏，猶月初生，十五日滿，眾星獨明，菩薩如是，漸備眾行，五戒十善，四等四恩，六度無極，大慈大哀，善權方便，自致成佛。

【現代漢語翻譯】 現代漢語譯本 如同須彌山般照耀。 具足第一愿，宿世佈施持戒的香氣； 修行第三種功勛，如此修行第四種。 第五種清凈，第六種修行玄妙； 第七種意念無所執著，宣說第八種無量無數。 以接受第九種聖位，其心追求微妙的智慧； 在眾生中修行，然後進入聖者的智慧。 諸佛的十種身，因總持一切法； 如此修行如大海，菩薩心中沒有嗔恨。 以獲得通達十種修行，仍然因為最初的發心； 修習十二種至高修行，一心專注于第三種禪定。 清凈第四地，就能夠照耀第五地； 第六地破除地獄的痛苦，因此到達第七住位。 自在地執持正法之幢，第八地為太和； 第九地接受眾多的修行，智慧光明遠照。 第十地阿惟顏（不退轉），明瞭最殊勝的道理； 功勛寶藏清凈平和，本來就是這樣修行的。 能夠摧毀十方國土，一切都能夠計數； 能夠以一心觀照，普遍瞭解眾生的心。 甚至可以用一根毛，測量盡虛空； 讚歎億百千劫，也不能窮盡佛的功德。

金剛藏（菩薩名）說：『所以名為大光定意，道慧已經具足，成就阿惟顏（不退轉），就具備了佛道，一切都得到安穩，如同太陽的光明，天下都敬仰，十方諸佛，都由此而生，因其而成就。』

佛告訴諸菩薩：『善哉，善哉！金剛藏！讚歎講說這十住的事，各位開士等，應當施行。從最初發心，到阿惟顏（不退轉），如同初生的月亮，到十五日圓滿，眾星獨明，菩薩也是這樣，逐漸具備各種修行，五戒十善，四等四恩，六度無極，大慈大悲，善巧方便，自己成就佛果。』

【English Translation】 English version Shining like Mount Sumeru. Fully possessing the first vow, the fragrance of precepts and prohibitions from past lives; Practicing the third merit, thus practicing the fourth. The fifth purity, the sixth practice is profound; The seventh thought is without attachment, speaking of the eighth immeasurable. By receiving the ninth holy position, their minds seek subtle wisdom; Practicing among sentient beings, then entering the wisdom of the saints. The ten bodies of the Buddhas, because they hold all dharmas; Practicing like the great ocean, the Bodhisattva's heart has no anger. By attaining the ten practices, still because of the initial aspiration; Cultivating the twelve supreme practices, focusing the mind on the third meditation. Purifying the fourth ground, then illuminating the fifth; The sixth ground destroys the suffering of the lower realms, thus reaching the seventh abode. Freely holding the banner of the true Dharma, the eighth is great harmony; The ninth receives many practices, the light of wisdom shines far. The tenth Aviveyan (non-retrogression), understands the most supreme truth; The treasure of merit is pure and peaceful, originally practiced in this way. Able to destroy the ten directions of lands, all can be counted; Able to perceive with one mind, universally understanding the minds of sentient beings. Even with one hair, one can measure the emptiness of space; Praising for billions of kalpas, one cannot exhaust the Buddha's virtues.

Vajragarbha (name of a Bodhisattva) said: 'Therefore it is called the Great Light Samadhi, the wisdom of the path is already complete, achieving Aviveyan (non-retrogression), then possessing the Buddha's path, all are at peace, like the sun's light, the world looks up to it, the Buddhas of the ten directions, all are born from it, and are accomplished by it.'

The Buddha said to the Bodhisattvas: 'Excellent, excellent! Vajragarbha! Praising and speaking of these ten abodes, all of you Bodhisattvas should practice them. From the initial aspiration, to Aviveyan (non-retrogression), like the new moon, to the full moon on the fifteenth day, the stars shine alone, the Bodhisattvas are like this, gradually possessing all practices, the five precepts and ten virtues, the four immeasurables and four kindnesses, the six perfections, great compassion and great pity, skillful means, and achieving Buddhahood by themselves.'

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潤澤眾生，猶如種樹，生根莖節，枝葉華實，眾人服食，除其饑虛。菩薩如是，從初發意，自致成佛，莫不蒙濟，普得至道。猶如百穀，草木果實眾藥，皆因地生，菩薩如是，行此十住，自致成佛度脫十方。猶如大海出衆妙寶，無量之珍，益於天下。此經如是，成就菩薩十住道地，乃使得佛。德過虛空，猶如日月，忽照四域，天下戴仰，菩薩行此，自致佛道，眾生蒙恩，除生老病死無量之難，悉升道堂。猶如醫王，療眾人病，無不除愈。此經如是，消眾生類淫怒癡病，使至正真。如轉輪王，教化四方，莫不順命，菩薩如是，四等四恩，化授吾我，猗四大者，至無所畏，四事不護，心病永除。猶須彌山四方之中，此經如是，眾典之英，道德弘明，志平等正，解達無身，乃至無上正真之道，度脫一切生死老病終始之患，去來今佛之所由生。諸經之淵海，道德之宮，藏諸菩薩行，所會道堂，三界眾人，所求福糧。其淫怒癡，忽自消亡，猶如虛空，含受一切諸有形類，生之長之，靡不因之，此經如是，諸菩薩等，去來今佛之所由生，善權智慧，開化聲聞諸緣覺眾，皆令得度，三界黎庶，悉得蒙濟，三苦脫難，鹹得解縛，普發道意，入深法藏，無窮法身，開化十方。十方恒沙諸佛國土滿中七寶，供十方佛，不如受是，以諷誦說，

宣示同學，報去來今諸佛之恩。諸佛之地，一切十方，聖道德無，虛空尚可度，十方海可知渧數，學此經典，德無能限。」

金剛藏菩薩，說法如是，如來悅可。一切菩薩，諸天龍神，揵沓和，阿須倫，釋梵四天王，大神妙天，凈居天，他化自在，第六天宮，所住猶行，明月寶堂，從初發心，而修悅豫，從一至二，三至四上，五六至七，八九至十，成最正覺；一切會者，聞金剛藏菩薩所說，莫不歡喜。

漸備經卷第五

元康七年十一月二十一日，沙門法護，在於長安，於市西寺中，己執梵本，手自演出為晉言，普使十方一切蒙光，得至無形，度脫眾生，咸共欣濟。今解十住，釋梵為晉，名第一住，天竺語彼牟提陀，晉曰悅豫。第二住名維摩羅，晉曰離垢。第三住名彼披迦羅，晉曰興光。第四住名阿至摸，晉曰暉曜。第五住名頭阇邪，晉曰難勝。第六住名阿比牟佉，晉曰目見。第七住名頭羅迦摩，晉曰玄妙。第八住名阿遮羅，晉曰無動。第九住名杪頭摩提，晉曰善哉意。第十住名曇摩彌迦，晉曰法雨。

【現代漢語翻譯】 現代漢語譯本：宣講的同學們，要報答過去、現在、未來諸佛的恩德。諸佛的境界，遍及一切十方，聖潔的道德無邊無際，即使虛空可以度量，十方大海的水滴可以數清，學習這部經典所獲得的功德也是無法限量的。 金剛藏菩薩這樣說法，如來聽了非常高興。一切菩薩、諸天龍神、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、釋提桓因（帝釋天）、梵天、四大天王、大神妙天、凈居天、他化自在天（欲界第六天），以及第六天宮所居住的眾生，都來到明月寶堂，從最初發心修行，感到歡喜，從第一到第二，第三到第四，第五第六到第七，第八第九到第十，最終成就最正覺；所有在場的人，聽了金剛藏菩薩所說，沒有不歡喜的。 《漸備經》卷第五 元康七年十一月二十一日，沙門法護在長安，於市西寺中，親自拿著梵文原本，手自翻譯成晉語，希望普使十方一切眾生蒙受佛光，到達無形之境，度脫眾生，都能夠共同欣喜地得到救濟。現在解釋十住，將梵語翻譯成晉語，第一住，天竺語叫彼牟提陀（意為悅豫），晉語叫悅豫。第二住叫維摩羅（意為離垢），晉語叫離垢。第三住叫彼披迦羅（意為興光），晉語叫興光。第四住叫阿至摸（意為暉曜），晉語叫暉曜。第五住叫頭阇邪（意為難勝），晉語叫難勝。第六住叫阿比牟佉（意為目見），晉語叫目見。第七住叫頭羅迦摩（意為玄妙），晉語叫玄妙。第八住叫阿遮羅（意為無動），晉語叫無動。第九住叫杪頭摩提（意為善哉意），晉語叫善哉意。第十住叫曇摩彌迦（意為法雨），晉語叫法雨。

【English Translation】 English version: 'Proclaim, fellow students, the grace of all Buddhas of the past, present, and future. The realm of the Buddhas extends throughout all ten directions, their sacred virtue is boundless. Even if the void could be measured, and the drops of water in the ten oceans could be counted, the merit gained from studying this scripture is limitless.' When Vajragarbha Bodhisattva spoke thus, the Tathagata was pleased. All Bodhisattvas, gods, dragons, Gandharvas (celestial musicians), Asuras (a type of warring deity), Shakra (Indra), Brahma, the Four Heavenly Kings, the Great Wonderful Heavens, the Pure Abodes, the Paranirmitavasavartin (the sixth heaven of the desire realm), and the beings residing in the sixth heaven palace, all came to the Bright Moon Jewel Hall. From their initial aspiration to practice, they felt joy, progressing from one to two, three to four, five and six to seven, eight and nine to ten, ultimately attaining the most perfect enlightenment. All those present, upon hearing what Vajragarbha Bodhisattva had said, were filled with joy. 'Gradual Preparation Sutra', Volume Five On the twenty-first day of the eleventh month of the seventh year of Yuankang, the Shramana Dharmaraksha, in Chang'an, at the West Market Temple, personally held the Sanskrit original and translated it into Jin language, hoping to universally enable all beings in the ten directions to receive the light of the Buddha, reach the formless realm, liberate sentient beings, and together joyfully attain salvation. Now, explaining the Ten Abodes, translating the Sanskrit into Jin language, the first abode, in Sanskrit is called 'Pramudita' (meaning joy), in Jin it is called 'Joy'. The second abode is called 'Vimala' (meaning stainless), in Jin it is called 'Stainless'. The third abode is called 'Prabhakari' (meaning radiant), in Jin it is called 'Radiant'. The fourth abode is called 'Arcismati' (meaning luminous), in Jin it is called 'Luminous'. The fifth abode is called 'Sudurjaya' (meaning difficult to conquer), in Jin it is called 'Difficult to Conquer'. The sixth abode is called 'Abhimukhi' (meaning facing), in Jin it is called 'Facing'. The seventh abode is called 'Durangama' (meaning far-reaching), in Jin it is called 'Far-Reaching'. The eighth abode is called 'Acala' (meaning immovable), in Jin it is called 'Immovable'. The ninth abode is called 'Sadhumati' (meaning good intention), in Jin it is called 'Good Intention'. The tenth abode is called 'Dharmamegha' (meaning dharma cloud), in Jin it is called 'Dharma Cloud'.

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