T10n0286_十住經
大正藏第 10 冊 No. 0286 十住經
No. 286 [Nos. 278(22), 279(26), 285, 287]
十住經卷第一
後秦龜茲國三藏鳩摩羅什譯
歡喜地第一
如是我聞：
一時佛在他化自在天王宮摩尼寶殿上，與大菩薩眾俱，皆于阿耨多羅三藐三菩提不退轉，從他方界俱來集會。
此諸菩薩一切菩薩智慧行處悉得自在，諸如來智慧入處悉皆得入，善能教化一切世間，隨時普示神通等事。于唸唸中皆能成辦具足一切菩薩所愿，於一切世界、一切劫、一切國土常修諸菩薩行。具足一切菩薩所有福德智慧而無窮盡，能為一切而作饒益、能到一切菩薩智慧方便彼岸、能示眾生生死及涅槃門。不斷一切菩薩所行，善游一切菩薩禪定解脫三昧、神通明慧，諸所施為善能示現，一切菩薩無作神足皆悉已得，於一念頃能至十方諸佛大會，勸發咨請受持法輪。常以大心供養諸佛，常能修習諸大菩薩所行事業。其身普現無量世界；其音遍聞，無所不至；其心通達，明見三世一切菩薩。所有功德具足修習。如是，諸菩薩摩訶薩功德無量無邊，于無數劫說不可盡。
其名曰：金剛藏菩薩摩訶薩、寶藏菩薩、蓮華藏菩薩、德藏菩薩、蓮華德
【現代漢語翻譯】 現代漢語譯本 《十住經》第一卷 後秦龜茲國三藏鳩摩羅什譯 歡喜地第一 如是我聞： 一時，佛在他化自在天王宮的摩尼寶殿上，與眾多大菩薩在一起，他們都於阿耨多羅三藐三菩提（無上正等正覺）不退轉，從其他世界一同來到這裡。 這些菩薩在一切菩薩的智慧行處都得到自在，對於諸如來的智慧入處都能進入，善於教化一切世間，隨時普遍示現神通等事。在每一個念頭中，都能成就並具足一切菩薩所愿，在一切世界、一切劫、一切國土中常修諸菩薩行。他們具足一切菩薩所有的福德和智慧，無窮無盡，能為一切眾生帶來利益，能到達一切菩薩智慧方便的彼岸，能向眾生展示生死和涅槃之門。他們不斷地進行一切菩薩所行的事業，善於遊歷一切菩薩的禪定、解脫、三昧、神通和明慧，所作所為都能善巧地示現，一切菩薩的無作神足都已獲得，在一念之間能到達十方諸佛的大會，勸請諸佛轉法輪。他們常以大心供養諸佛，常能修習諸大菩薩所行的事業。他們的身體普遍顯現在無量世界；他們的聲音普遍傳聞，無所不至；他們的心通達，明見三世一切菩薩。他們所有功德都具足修習。像這樣，諸菩薩摩訶薩的功德無量無邊，即使在無數劫中也說不盡。 他們的名字是：金剛藏菩薩摩訶薩（擁有金剛般堅固的智慧的菩薩）、寶藏菩薩（擁有如寶藏般無盡功德的菩薩）、蓮華藏菩薩（如蓮花般清凈的菩薩）、德藏菩薩（擁有功德寶藏的菩薩）、蓮華德菩薩（擁有蓮花般清凈功德的菩薩）……
【English Translation】 English version Chapter One of the Daśabhūmika Sūtra Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha during the Later Qin Dynasty The First Stage: Joyful Ground Thus have I heard: At one time, the Buddha was in the Maṇi Jewel Palace of the Paranirmitavaśavartin Heaven, together with a great assembly of Bodhisattvas, all of whom were irreversible in their attainment of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), having come together from other realms. These Bodhisattvas were free in all the wisdom practices of Bodhisattvas, able to enter all the wisdom entrances of the Tathāgatas, skillful in teaching all the world, and universally demonstrating miraculous powers and other such things at all times. In every thought, they were able to accomplish and fulfill all the wishes of Bodhisattvas, constantly practicing the Bodhisattva path in all worlds, all kalpas, and all lands. They were complete with all the merits and wisdom of Bodhisattvas, which were inexhaustible, able to benefit all beings, able to reach the other shore of all Bodhisattva wisdom and skillful means, and able to show beings the doors of birth and death and of Nirvāṇa. They never ceased all the practices of Bodhisattvas, were skilled in traversing all Bodhisattva meditations, liberations, samādhis, miraculous powers, and clear wisdom. Their actions were skillfully manifested, and they had all attained the unconditioned miraculous powers of Bodhisattvas. In a single moment, they could reach the assemblies of Buddhas in the ten directions, urging them to turn the Dharma wheel. They constantly made offerings to the Buddhas with great minds and constantly cultivated the practices of the great Bodhisattvas. Their bodies manifested universally in immeasurable worlds; their voices were heard everywhere, reaching all places; their minds were penetrating, clearly seeing all Bodhisattvas of the three times. They had fully cultivated all their merits. Thus, the merits of these Bodhisattva Mahāsattvas were immeasurable and boundless, and could not be fully described even in countless kalpas. Their names were: Vajragarbha Bodhisattva Mahāsattva (Bodhisattva with diamond-like firm wisdom), Ratnagarbha Bodhisattva (Bodhisattva with inexhaustible merits like a treasure), Padmagarbha Bodhisattva (Bodhisattva as pure as a lotus), Guṇagarbha Bodhisattva (Bodhisattva with a treasure of merits), Padmaguṇa Bodhisattva (Bodhisattva with lotus-like pure merits)...
藏菩薩、日藏菩薩、月藏菩薩、凈月藏菩薩、照一切世間莊嚴藏菩薩、智慧照明藏菩薩、妙德藏菩薩、栴檀德藏菩薩、華德藏菩薩、優缽羅華德藏菩薩、天德藏菩薩、福德藏菩薩、無閡清凈智德藏菩薩、功德藏菩薩、那羅延德藏菩薩、無垢藏菩薩、離垢藏菩薩、種種樂說莊嚴藏菩薩、大光明網藏菩薩、凈明威德王藏菩薩、大金山光明威德王藏菩薩、一切相莊嚴凈德藏菩薩、金剛焰德相莊嚴藏菩薩、焰熾藏菩薩、宿王光照藏菩薩、虛空無閡妙音藏菩薩、陀羅尼功德持一切世間愿藏菩薩、海莊嚴藏菩薩、須彌德藏菩薩、凈一切功德藏菩薩、如來藏菩薩、佛德藏菩薩、解脫月菩薩。如是等菩薩摩訶薩，無量無邊、不可思議、不可稱說，金剛藏菩薩摩訶薩而為上首。
爾時，金剛藏菩薩摩訶薩承佛威神，入菩薩大智慧光明三昧，即時十方世界於一方過十億佛土微塵數世界，乃有如來名金剛藏；如是次第，十億佛土微塵數諸佛皆現其身名金剛藏；十方世界皆亦如是。同聲贊言：「善哉善哉！金剛藏！乃能入是菩薩大智慧光明三昧。如是，十方世界微塵數等諸佛皆同一號，加汝威神，又盧舍那佛本願力故、又汝有大智慧故、又與一切菩薩不可思議諸佛法明——所謂令入智慧地故、攝一切善根故、善分別選擇一切佛法故、廣知
【現代漢語翻譯】 現代漢語譯本：藏菩薩（守護一切的菩薩）、日藏菩薩（如太陽般光明的菩薩）、月藏菩薩（如月亮般清涼的菩薩）、凈月藏菩薩（清凈如月的菩薩）、照一切世間莊嚴藏菩薩（以莊嚴照耀一切世間的菩薩）、智慧照明藏菩薩（以智慧照亮一切的菩薩）、妙德藏菩薩（具有微妙功德的菩薩）、栴檀德藏菩薩（具有栴檀香功德的菩薩）、華德藏菩薩（具有花朵般功德的菩薩）、優缽羅華德藏菩薩（具有優缽羅花功德的菩薩）、天德藏菩薩（具有天界功德的菩薩）、福德藏菩薩（具有福德的菩薩）、無閡清凈智德藏菩薩（具有無礙清凈智慧功德的菩薩）、功德藏菩薩（具有功德的菩薩）、那羅延德藏菩薩（具有那羅延神功德的菩薩）、無垢藏菩薩（沒有污垢的菩薩）、離垢藏菩薩（遠離污垢的菩薩）、種種樂說莊嚴藏菩薩（以種種悅耳說法莊嚴的菩薩）、大光明網藏菩薩（具有大光明網的菩薩）、凈明威德王藏菩薩（具有清凈光明威德的菩薩）、大金山光明威德王藏菩薩（具有如大金山般光明威德的菩薩）、一切相莊嚴凈德藏菩薩（以一切相莊嚴清凈功德的菩薩）、金剛焰德相莊嚴藏菩薩（以金剛火焰功德莊嚴的菩薩）、焰熾藏菩薩（火焰熾盛的菩薩）、宿王光照藏菩薩（如星宿之王般光照的菩薩）、虛空無閡妙音藏菩薩（具有虛空般無礙美妙聲音的菩薩）、陀羅尼功德持一切世間愿藏菩薩（以陀羅尼功德持有利益一切世間的願望的菩薩）、海莊嚴藏菩薩（如大海般莊嚴的菩薩）、須彌德藏菩薩（具有如須彌山般功德的菩薩）、凈一切功德藏菩薩（清凈一切功德的菩薩）、如來藏菩薩（具有如來藏的菩薩）、佛德藏菩薩（具有佛陀功德的菩薩）、解脫月菩薩（如解脫之月般清涼的菩薩）。這些菩薩摩訶薩，無量無邊、不可思議、不可稱說，以金剛藏菩薩摩訶薩為首。 爾時，金剛藏菩薩摩訶薩承佛威神，入菩薩大智慧光明三昧，即時十方世界於一方過十億佛土微塵數世界，乃有如來名金剛藏；如是次第，十億佛土微塵數諸佛皆現其身名金剛藏；十方世界皆亦如是。同聲贊言：『善哉善哉！金剛藏！乃能入是菩薩大智慧光明三昧。』如是，十方世界微塵數等諸佛皆同一號，加汝威神，又盧舍那佛本願力故、又汝有大智慧故、又與一切菩薩不可思議諸佛法明——所謂令入智慧地故、攝一切善根故、善分別選擇一切佛法故、廣知
【English Translation】 English version: The Bodhisattva Treasury (Bodhisattva who protects all), the Bodhisattva Sun Treasury (Bodhisattva as bright as the sun), the Bodhisattva Moon Treasury (Bodhisattva as cool as the moon), the Bodhisattva Pure Moon Treasury (Bodhisattva as pure as the moon), the Bodhisattva Illuminating All Worlds Adornment Treasury (Bodhisattva who illuminates all worlds with adornment), the Bodhisattva Wisdom Illumination Treasury (Bodhisattva who illuminates all with wisdom), the Bodhisattva Wonderful Virtue Treasury (Bodhisattva with wonderful virtues), the Bodhisattva Sandalwood Virtue Treasury (Bodhisattva with the virtues of sandalwood), the Bodhisattva Flower Virtue Treasury (Bodhisattva with the virtues of flowers), the Bodhisattva Utpala Flower Virtue Treasury (Bodhisattva with the virtues of Utpala flowers), the Bodhisattva Heavenly Virtue Treasury (Bodhisattva with the virtues of the heavens), the Bodhisattva Fortune Virtue Treasury (Bodhisattva with the virtues of fortune), the Bodhisattva Unobstructed Pure Wisdom Virtue Treasury (Bodhisattva with the virtues of unobstructed pure wisdom), the Bodhisattva Merit Treasury (Bodhisattva with merits), the Bodhisattva Narayana Virtue Treasury (Bodhisattva with the virtues of Narayana), the Bodhisattva Immaculate Treasury (Bodhisattva without impurities), the Bodhisattva Detached from Impurities Treasury (Bodhisattva detached from impurities), the Bodhisattva Various Eloquent Adornment Treasury (Bodhisattva adorned with various eloquent teachings), the Bodhisattva Great Light Net Treasury (Bodhisattva with a great light net), the Bodhisattva Pure Bright Majestic King Treasury (Bodhisattva with pure bright majesty), the Bodhisattva Great Golden Mountain Bright Majestic King Treasury (Bodhisattva with the bright majesty like a great golden mountain), the Bodhisattva All Forms Adornment Pure Virtue Treasury (Bodhisattva with pure virtues adorned with all forms), the Bodhisattva Vajra Flame Virtue Adornment Treasury (Bodhisattva adorned with the virtues of Vajra flames), the Bodhisattva Flame Blazing Treasury (Bodhisattva with blazing flames), the Bodhisattva Constellation King Light Illumination Treasury (Bodhisattva who illuminates like the king of constellations), the Bodhisattva Space Unobstructed Wonderful Sound Treasury (Bodhisattva with unobstructed wonderful sounds like space), the Bodhisattva Dharani Merit Holding All World Vow Treasury (Bodhisattva who holds the vow to benefit all worlds with Dharani merits), the Bodhisattva Ocean Adornment Treasury (Bodhisattva adorned like the ocean), the Bodhisattva Sumeru Virtue Treasury (Bodhisattva with virtues like Mount Sumeru), the Bodhisattva Pure All Merit Treasury (Bodhisattva who purifies all merits), the Bodhisattva Tathagata Treasury (Bodhisattva with the Tathagata Treasury), the Bodhisattva Buddha Virtue Treasury (Bodhisattva with the virtues of the Buddha), the Bodhisattva Liberation Moon (Bodhisattva as cool as the moon of liberation). These Bodhisattva Mahasattvas, immeasurable, boundless, inconceivable, and inexpressible, are led by the Bodhisattva Mahasattva Vajra Treasury. At that time, the Bodhisattva Mahasattva Vajra Treasury, empowered by the Buddha's majestic power, entered the Samadhi of Great Wisdom Light of the Bodhisattvas. Immediately, in one direction of the ten directions, beyond the number of worlds equal to the dust particles of ten billion Buddha lands, there appeared a Tathagata named Vajra Treasury. In this way, successively, all the Buddhas, whose number is equal to the dust particles of ten billion Buddha lands, manifested their bodies with the name Vajra Treasury. The same was true in all ten directions. They all praised in unison, 'Excellent, excellent! Vajra Treasury! You are able to enter this Samadhi of Great Wisdom Light of the Bodhisattvas.' Thus, all the Buddhas, whose number is equal to the dust particles of the ten directions, all have the same name, adding to your majestic power, and also because of the original vow power of Vairochana Buddha, and also because you have great wisdom, and also because you illuminate the inconceivable Buddha Dharma for all Bodhisattvas—that is, to lead them into the wisdom ground, to gather all good roots, to skillfully distinguish and choose all Buddha Dharma, and to widely know
諸法故、決定說諸法故、無分別智善分別故、一切世間法不能污故、出世間善根清凈故、得不可思議智力故、得一切智人智處故、又得菩薩十地故、如實說菩薩十地差別故、分別說無漏法不著故、大智慧光明善擇以自莊嚴故、令入具足智門故、隨所應住次第說故、得無閡樂說光明故、具足大無閡智地不忘失菩薩心故、教化成就一切眾生性故、得一切遍至決定智故。
「又，金剛藏！汝當說此法門差別，所謂諸佛神力故、汝能堪受如來神力故、自善根清凈故、清凈法性性故、饒益眾生性故、令眾生得清凈法身智身故、於一切佛得受記故、得一切世間最高大身故、過一切世間道故、出世間善根清凈故。」
即時十方諸佛示金剛藏真實無上佛身，與無障礙樂說之辯、與善分別清凈智慧、與善憶念不忘、與善決定意、與遍至一切智處、與諸佛無壞力、與諸佛無所畏不怯弱、與諸佛無礙智分別諸法善開法門、與一切諸佛上妙身口意所作。何以故？以得菩薩大智慧光明三昧法故，亦是菩薩本願力故、志心清凈故、智慧明白故、善集助道法故、善修本事故、能持無量念故、信解清凈光明法故、善得陀羅尼門無分別故、以智印善印法性故。
爾時，十方諸佛皆伸右手摩金剛藏菩薩頂。
金剛藏菩薩即從三昧起
【現代漢語翻譯】 現代漢語譯本 因為諸法的緣故，因為決定宣說諸法的緣故，因為無分別智善於分別的緣故，因為一切世間法不能污染的緣故，因為出世間的善根清凈的緣故，因為獲得不可思議的智慧力量的緣故，因為獲得一切智者智慧所處的緣故，又因為獲得菩薩十地的緣故，如實宣說菩薩十地的差別緣故，分別宣說無漏法而不執著的緣故，以大智慧光明善於選擇來莊嚴自己的緣故，令進入具足智慧之門的緣故，隨所應住的次第宣說的緣故，獲得無礙樂說光明的緣故，具足大無礙智地而不忘失菩薩心的緣故，教化成就一切眾生的本性的緣故，獲得一切遍至的決定智慧的緣故。 『又，金剛藏（菩薩名）！你應當宣說此法門的差別，所謂諸佛神力的緣故，你能夠堪受如來神力的緣故，自身善根清凈的緣故，清凈法性本性的緣故，饒益眾生本性的緣故，令眾生獲得清凈法身智身的緣故，在一切佛那裡得到授記的緣故，獲得一切世間最高大的身體的緣故，超越一切世間道的緣故，出世間善根清凈的緣故。』 當時，十方諸佛向金剛藏（菩薩名）示現真實無上的佛身，以及無障礙樂說的辯才，以及善於分別的清凈智慧，以及善於憶念不忘，以及善於決定的意念，以及遍至一切智者所處，以及諸佛無壞的力量，以及諸佛無所畏懼不怯弱，以及諸佛無礙智慧分別諸法善於開啟法門，以及一切諸佛上妙的身口意所作。為什麼呢？因為獲得菩薩大智慧光明三昧法的緣故，也是菩薩本願力的緣故，志心清凈的緣故，智慧明白的緣故，善於集聚助道法的緣故，善於修習根本事的緣故，能夠持無量唸的緣故，信解清凈光明法的緣故，善於獲得陀羅尼（總持）門無分別的緣故，以智慧印善於印證法性的緣故。 當時，十方諸佛都伸出右手摩金剛藏（菩薩名）菩薩的頭頂。 金剛藏（菩薩名）菩薩隨即從三昧中起身。
【English Translation】 English version Because of all dharmas, because of the determination to expound all dharmas, because of the non-discriminating wisdom that skillfully distinguishes, because all worldly dharmas cannot defile, because the roots of good in the transcendental are pure, because of obtaining inconceivable wisdom power, because of obtaining the place of wisdom of all-knowing ones, and also because of obtaining the ten stages of a Bodhisattva, truly expounding the differences of the ten stages of a Bodhisattva, separately expounding the unconditioned dharma without attachment, using great wisdom and light to skillfully choose to adorn oneself, causing entry into the gate of complete wisdom, expounding in the order of where one should abide, obtaining the light of unobstructed eloquence, possessing the great unobstructed wisdom ground without forgetting the Bodhisattva's mind, teaching and accomplishing the nature of all sentient beings, and obtaining the definitive wisdom that pervades all. 'Furthermore, Vajragarbha (name of a Bodhisattva)! You should expound the differences of this Dharma gate, namely, because of the divine power of all Buddhas, because you are able to receive the divine power of the Tathagata, because your own roots of good are pure, because of the pure nature of the Dharma, because of the nature of benefiting sentient beings, causing sentient beings to obtain the pure Dharma body and wisdom body, because of receiving predictions from all Buddhas, because of obtaining the highest and greatest body in all the world, because of transcending all worldly paths, and because the roots of good in the transcendental are pure.' At that time, the Buddhas of the ten directions showed Vajragarbha (name of a Bodhisattva) the true and unsurpassed Buddha body, along with unobstructed eloquence, along with the pure wisdom that skillfully distinguishes, along with the ability to remember without forgetting, along with the mind that is good at deciding, along with the place that pervades all-knowing ones, along with the indestructible power of the Buddhas, along with the fearlessness and non-timidity of the Buddhas, along with the unobstructed wisdom of the Buddhas that distinguishes all dharmas and skillfully opens the Dharma gate, and along with the excellent actions of body, speech, and mind of all Buddhas. Why is this so? Because of obtaining the Bodhisattva's great wisdom light samadhi dharma, and also because of the Bodhisattva's original vow power, because of the purity of the devoted mind, because of the clarity of wisdom, because of skillfully gathering the auxiliary paths, because of skillfully cultivating the fundamental matters, because of being able to hold immeasurable thoughts, because of believing and understanding the pure light dharma, because of skillfully obtaining the dharani (total retention) gate without discrimination, and because of skillfully sealing the nature of dharma with the wisdom seal. At that time, all the Buddhas of the ten directions extended their right hands and stroked the crown of Vajragarbha (name of a Bodhisattva) Bodhisattva. Vajragarbha (name of a Bodhisattva) Bodhisattva then arose from samadhi.
，起已，告諸菩薩言：「諸佛子！是諸菩薩事先皆善自決定，無有過、無分別，清凈明瞭，廣大如法性、究竟如虛空，遍覆一切十方諸佛世界眾生，為救度一切世間、為一切諸佛神力所護。何以故？諸菩薩摩訶薩入過去諸佛智地，亦入未來、現在諸佛智地。
「諸佛子！何等是諸菩薩摩訶薩智地？諸佛子！菩薩摩訶薩智地有十。過去、未來、現在諸佛已說、今說、當說，為是地故，我如是說。何等為十？一名喜地，二名凈地，三名明地，四名焰地，五名難勝地，六名現前地，七名深遠地，八名不動地，九名善慧地，十名法雲地。諸佛子！是十地者，三世諸佛已說、今說、當說，我不見有諸佛國土不說是菩薩十地者。何以故？此十地是菩薩最上妙道、最上明凈法門，所謂分別十住事。
「諸佛子！是事不可思議，所謂菩薩摩訶薩隨順諸地智慧。」
是時金剛藏菩薩摩訶薩說諸菩薩十地名已，默然而住，不復分別義趣。
爾時，一切菩薩眾聞說菩薩十地名已，咸皆渴仰，欲聞解釋，各作是念：「何因何緣金剛藏菩薩說菩薩十地名已默然而住，不更解釋？」
時大菩薩眾中有菩薩摩訶薩名解脫月，知諸菩薩心之所念，以偈問金剛藏菩薩言：
「凈智念慧人！ 何故說菩薩， 諸地名號
【現代漢語翻譯】 現代漢語譯本：
於是，金剛藏菩薩起身，告訴各位菩薩說：『各位佛子！這些菩薩事先都已善於自我決斷，沒有過失、沒有分別，清凈明瞭，廣大如法性、究竟如虛空，遍覆一切十方諸佛世界眾生，爲了救度一切世間、爲了被一切諸佛神力所護持。為什麼呢？因為諸位菩薩摩訶薩進入過去諸佛的智慧之地，也進入未來、現在諸佛的智慧之地。』 『各位佛子！什麼是諸位菩薩摩訶薩的智慧之地呢？各位佛子！菩薩摩訶薩的智慧之地有十種。過去、未來、現在諸佛已經說過、正在說、將要說，爲了這些地，我這樣說。哪十種呢？第一名為喜地（歡喜的階段），第二名為凈地（清凈的階段），第三名為明地（光明的階段），第四名為焰地（火焰般光明的階段），第五名為難勝地（難以超越的階段），第六名為現前地（智慧顯現的階段），第七名為深遠地（深遠的階段），第八名為不動地（不為動搖的階段），第九名為善慧地（具有善巧智慧的階段），第十名為法雲地（法如雲覆蓋的階段）。各位佛子！這十地，是三世諸佛已經說過、正在說、將要說的，我沒有見到有哪個佛國土不講說這菩薩十地的。為什麼呢？因為這十地是菩薩最上妙的道路、最上明凈的法門，也就是分別十住（菩薩修行的十個階段）的事。』 『各位佛子！這件事不可思議，也就是菩薩摩訶薩隨順各個地的智慧。』 這時，金剛藏菩薩摩訶薩說完諸菩薩十地的名稱后，就默然住止，不再分別解釋其中的意義。 當時，一切菩薩眾聽聞菩薩十地的名稱后，都非常渴望，想要聽聞解釋，各自想著：『因為什麼原因金剛藏菩薩說完菩薩十地的名稱后就默然住止，不再解釋呢？』 這時，大菩薩眾中有一位菩薩摩訶薩名叫解脫月，知道各位菩薩心中所想，用偈頌問金剛藏菩薩說： 『具有清凈智慧、念力、慧力的人啊！為什麼說了菩薩的各個地的名稱，
【English Translation】 English version:
Then, Vajragarbha Bodhisattva rose and addressed all the Bodhisattvas, saying: 'Oh, sons of the Buddha! These Bodhisattvas have all made good decisions beforehand, without fault or discrimination, pure and clear, vast like the nature of Dharma, ultimately like space, covering all sentient beings in the ten directions of all Buddha worlds, for the sake of saving all the world, and for being protected by the divine power of all Buddhas. Why is that? Because all Bodhisattva Mahasattvas enter the wisdom ground of past Buddhas, and also enter the wisdom ground of future and present Buddhas.' 'Oh, sons of the Buddha! What are the wisdom grounds of all Bodhisattva Mahasattvas? Oh, sons of the Buddha! There are ten wisdom grounds of Bodhisattva Mahasattvas. Past, future, and present Buddhas have spoken, are speaking, and will speak, and for the sake of these grounds, I speak thus. What are the ten? The first is called the Joyful Ground (stage of joy), the second is called the Pure Ground (stage of purity), the third is called the Luminous Ground (stage of light), the fourth is called the Flaming Ground (stage of flame-like light), the fifth is called the Difficult-to-Conquer Ground (stage difficult to surpass), the sixth is called the Manifest Ground (stage of wisdom manifestation), the seventh is called the Far-Reaching Ground (stage of profoundness), the eighth is called the Immovable Ground (stage of non-wavering), the ninth is called the Good Wisdom Ground (stage of skillful wisdom), and the tenth is called the Dharma Cloud Ground (stage where Dharma covers like a cloud). Oh, sons of the Buddha! These ten grounds are what the Buddhas of the three times have spoken, are speaking, and will speak, and I have not seen any Buddha land that does not speak of these ten grounds of Bodhisattvas. Why is that? Because these ten grounds are the most supreme path of Bodhisattvas, the most supreme and clear Dharma gate, which is to distinguish the ten abodes (ten stages of Bodhisattva practice).' 'Oh, sons of the Buddha! This matter is inconceivable, which is that Bodhisattva Mahasattvas follow the wisdom of each ground.' At this time, after Vajragarbha Bodhisattva Mahasattva had spoken the names of the ten grounds of Bodhisattvas, he remained silent and did not further explain their meanings. At that time, all the Bodhisattva assembly, having heard the names of the ten grounds of Bodhisattvas, were all eager and wished to hear the explanation, each thinking: 'For what reason did Vajragarbha Bodhisattva remain silent after speaking the names of the ten grounds of Bodhisattvas, and not explain further?' At that time, among the great Bodhisattva assembly, there was a Bodhisattva Mahasattva named Liberation Moon, who knew what the Bodhisattvas were thinking in their hearts, and asked Vajragarbha Bodhisattva in verse: 'Oh, you who possess pure wisdom, mindfulness, and intelligence! Why, after speaking the names of the various grounds of Bodhisattvas,
已， 默然不解釋？ 今諸大菩薩， 心皆懷猶豫： 『何故說是名， 而不演其義？』 大智諸菩薩， 咸皆欲聽聞， 如是諸地義， 愿為分別說。 是諸菩薩眾， 清凈無瑕穢、 安住堅實法、 具足智功德， 皆以恭敬心， 瞻仰于仁者， 愿欲聞所說， 如渴思甘露。」 金剛藏菩薩， 聞說是事已， 欲令大眾悅， 即時說頌言： 「諸菩薩所行， 第一難思議， 分別是諸地， 諸佛之根本。 微妙甚難見， 非心所能及， 從佛智慧出， 若聞則迷沒。 持心如金剛， 深信佛智慧， 以為第一妙， 心無有疑難， 遠離計我心， 及心所行地， 如是諸菩薩， 爾乃能聽聞。 寂滅無漏智， 分別說甚難， 如畫于虛空、 如執空中風。 我念佛智慧， 第一難思議， 眾生少能信， 是故我默然。」
解脫月菩薩聞說此已，語金剛藏菩薩言：「佛子！是大菩薩眾深心清凈，善行菩薩道、善集助道法、善能供養恭敬諸佛，于無量佛多種善根，成就無量深厚功德，離癡、疑、悔，無有貪著及諸結閡，深心信解，安住不動，於是法中不隨他教。是故，佛子！當承佛力敷演此義，是諸菩薩於是深法皆能
【現代漢語翻譯】 現代漢語譯本 已經這樣了，（你）默然不解釋嗎？ 現在各位大菩薩，心中都懷有疑惑： 『為什麼只說這些名稱，而不闡述它們的含義呢？』 大智慧的各位菩薩，都想聽聞， 關於這些地的含義，希望（您）能為我們分別解說。 這些菩薩眾，清凈沒有瑕疵， 安住于堅實的佛法，具足智慧功德， 都以恭敬的心，瞻仰著您這位仁者， 渴望聽聞您所說的，如同乾渴的人思念甘露一樣。」 金剛藏菩薩（Vajragarbha Bodhisattva），聽完這些話后， 爲了讓大眾喜悅，即刻說出偈頌： 「各位菩薩所修行的，第一是難以思議的， 分別解說各個地，是諸佛的根本。 （這些地）微妙而難以見到，不是心所能及的， 從佛的智慧中產生，如果聽聞則會迷失。 要保持心像金剛一樣堅固，深信佛的智慧， 認為這是第一微妙的，心中沒有疑惑， 遠離執著于自我的心，以及心所行之處， 像這樣的菩薩，才能聽聞（這些道理）。 寂滅無漏的智慧，分別解說非常困難， 如同在虛空中作畫，如同抓住空中的風。 我想到佛的智慧，第一是難以思議的， 眾生很少能相信，因此我保持沉默。」 解脫月菩薩（Vimukticandra Bodhisattva）聽完這些話后，對金剛藏菩薩說：「佛子！這些大菩薩們內心深處清凈，善於修行菩薩道，善於積累助道之法，善於供養恭敬諸佛，在無量佛那裡種下多種善根，成就無量深厚的功德，遠離愚癡、疑惑、後悔，沒有貪戀執著以及各種束縛，內心深信理解，安住不動搖，對於這些佛法不會隨從他人的教導。所以，佛子！應當承佛的威神之力來闡述這些含義，這些菩薩們對於這些深奧的佛法都能夠理解。
【English Translation】 English version Has it come to this, that you remain silent and offer no explanation? Now, all the great Bodhisattvas harbor doubts in their hearts: 'Why do you only speak of these names, without expounding on their meanings?' All the Bodhisattvas of great wisdom wish to hear, The meanings of these grounds, we hope you will explain them separately for us. These Bodhisattva assemblies are pure and without blemish, Dwelling in the steadfast Dharma, possessing wisdom and merit, All with respectful hearts, gaze upon you, the benevolent one, Longing to hear what you will say, like the thirsty longing for sweet dew.」 Vajragarbha Bodhisattva, having heard these words, To make the assembly joyful, immediately spoke in verse: 「What the Bodhisattvas practice is, first and foremost, inconceivable, To separately explain the grounds, is the root of all Buddhas. They are subtle and difficult to see, not within the reach of the mind, They arise from the wisdom of the Buddha, if heard, one would be lost. One must hold the mind as firm as a diamond, deeply believe in the Buddha's wisdom, Consider it the most subtle and wonderful, with no doubts in the heart, Far from the mind that clings to self, and the places where the mind wanders, Only such Bodhisattvas are able to hear (these teachings). The wisdom of tranquil extinction, without outflows, is very difficult to explain, Like painting in the void, like grasping the wind in the sky. I think of the Buddha's wisdom, it is first and foremost inconceivable, Few beings are able to believe, therefore I remain silent.」 Vimukticandra Bodhisattva, having heard these words, spoke to Vajragarbha Bodhisattva: 「Son of the Buddha! These great Bodhisattvas have deep and pure minds, are skilled in practicing the Bodhisattva path, skilled in accumulating the aids to enlightenment, skilled in making offerings and showing respect to all Buddhas, have planted many roots of goodness with countless Buddhas, have achieved immeasurable and profound merits, are free from ignorance, doubt, and regret, have no attachment or clinging, and no fetters, have deep faith and understanding, dwell steadfastly without wavering, and in these teachings do not follow the teachings of others. Therefore, Son of the Buddha! You should rely on the power of the Buddha to expound on these meanings, these Bodhisattvas are all able to understand these profound teachings.
證知。」
時解脫月欲重宣此義而說偈言：
「愿說安隱法， 菩薩無上行， 分別于諸地， 令智慧清凈。 眾智凈無垢， 安住深信解， 于諸無量佛， 證知十地義。」
爾時，金剛藏菩薩言：「佛子！是諸大眾雖皆清凈，離癡、疑、悔，於此事中不隨他教，其餘樂小法者，聞是甚深難思議事或生疑、悔，是人長夜受諸衰惱，我愍此等是故默然。」
爾時，金剛藏菩薩欲明瞭此義而說偈言：
「是眾雖清凈， 深智離疑悔， 其心已決定， 不復隨他教， 無動如須彌、 不亂如大海。 其餘不久行， 智慧未明瞭， 隨識不隨智， 聞已生疑悔， 彼將墜惡趣， 愍念故不說。」
解脫月菩薩言：「佛子！愿承佛力善分別此不可思議法、佛所護念事，令人易信解。所以者何？善說十地義，十方諸佛法應護念，一切菩薩護是事故，勤行精進。何以故？是菩薩最上所行，得至一切諸佛法故。譬如所有經書皆初章所攝，初章為本，無有一字不入初章者。如是，佛子！十地者，是一切佛法之根本，菩薩具足行是十地，能得一切智慧。是故，佛子！愿說此義。諸佛護念，加以神力，令人信受，不可破壞。」
爾時，解脫月菩薩欲顯此義而說偈
【現代漢語翻譯】 現代漢語譯本：
『證知。』 當時，解脫月菩薩想要再次闡明這個道理，於是說了偈語： 『愿您宣說安穩的法，菩薩無上的修行， 分別闡述各個菩薩的階位，使智慧清凈。 大眾的智慧清凈無垢，安住在深刻的信解中， 對於無量諸佛，證知十地的意義。』 這時，金剛藏菩薩說：『佛子！這些大眾雖然都清凈，遠離了愚癡、疑惑、後悔，在這件事上不隨從他人的教導，但其餘那些喜歡小乘佛法的人，聽到這種甚深難思議的道理，可能會產生疑惑、後悔，這些人將長久地遭受各種衰敗和煩惱，我憐憫他們，所以保持沉默。』 當時，金剛藏菩薩想要闡明這個道理，於是說了偈語： 『這些大眾雖然清凈，深厚的智慧遠離了疑惑和後悔， 他們的心已經堅定，不再隨從他人的教導， 像須彌山一樣不可動搖，像大海一樣不會混亂。 其餘那些修行不久，智慧尚未明瞭的人， 隨從意識而不是智慧，聽了之後會產生疑惑和後悔， 他們將會墮入惡道，因為憐憫他們，所以我不說。』 解脫月菩薩說：『佛子！希望您憑藉佛陀的力量，好好地分別闡述這種不可思議的法、佛陀所護念的事情，使人容易相信和理解。為什麼呢？善於宣說十地的意義，十方諸佛的法都應該護念，一切菩薩都護持這件事，所以要勤奮精進地修行。為什麼呢？這是菩薩最上乘的修行，能夠達到一切諸佛的法。譬如所有的經書都包含在初章之中，初章是根本，沒有一個字不包含在初章之中。同樣，佛子！十地是一切佛法的根本，菩薩圓滿地修行這十地，就能夠獲得一切智慧。所以，佛子！希望您宣說這個道理。諸佛護念，加上神力，使人信受，不可破壞。』 當時，解脫月菩薩想要闡明這個道理，於是說了偈語：
【English Translation】 English version:
'To realize and know.' Then, Bodhisattva Vimukticandra (解脫月, Moon of Liberation) wished to reiterate this meaning and spoke in verse: 'May you speak of the peaceful Dharma, the supreme practice of Bodhisattvas, Distinguishing the various stages, making wisdom pure. The wisdom of the assembly is pure and without defilement, abiding in deep faith and understanding, Regarding the immeasurable Buddhas, realizing the meaning of the ten stages.' At that time, Bodhisattva Vajragarbha (金剛藏, Diamond Womb) said: 'Son of Buddha! Although these assemblies are all pure, free from ignorance, doubt, and regret, and do not follow others' teachings in this matter, others who delight in the lesser Dharma may have doubts and regrets upon hearing these profound and inconceivable matters. These people will suffer various declines and afflictions for a long time. I pity them, therefore I remain silent.' At that time, Bodhisattva Vajragarbha wished to clarify this meaning and spoke in verse: 'Although this assembly is pure, with profound wisdom free from doubt and regret, Their minds are already firm, no longer following others' teachings, Unmoving like Mount Sumeru (須彌, Sumeru), undisturbed like the great ocean. Others who have not practiced for long, whose wisdom is not yet clear, Follow consciousness rather than wisdom, and upon hearing, will generate doubt and regret, They will fall into evil realms. Out of compassion, I do not speak.' Bodhisattva Vimukticandra said: 'Son of Buddha! May you, by the power of the Buddha, clearly explain this inconceivable Dharma, the matter protected by the Buddha, so that people may easily believe and understand. Why is that? Because the meaning of the ten stages should be well explained, the Dharma of the Buddhas in the ten directions should be protected, and all Bodhisattvas protect this matter, therefore they should diligently practice with vigor. Why is that? This is the supreme practice of Bodhisattvas, which enables them to attain all the Dharmas of the Buddhas. For example, all scriptures are contained within the first chapter, the first chapter is the root, and there is not a single word that is not included in the first chapter. Likewise, Son of Buddha! The ten stages are the root of all the Buddhadharma. Bodhisattvas who fully practice these ten stages can attain all wisdom. Therefore, Son of Buddha! May you speak of this meaning. May the Buddhas protect and add their divine power, so that people may believe and accept it, and it cannot be destroyed.' At that time, Bodhisattva Vimukticandra wished to reveal this meaning and spoke in verse:
言：
「善哉智慧子！ 清凈行具足。 愿說十地行， 所入十地法， 具足於智慧， 得以成菩提。 所有十方佛， 最勝人中尊， 皆共護念汝， 說是十地義。 十地為根本， 是名智行處， 亦為究竟道， 佛無量法聚。 譬如諸文字， 皆攝在初章； 諸佛功德智， 十地為根本。」
爾時，諸菩薩一時同聲以偈請金剛藏菩薩言：
「上妙智慧人！ 樂說無有量， 德重如山王， 哀愍說十地。 戒念慧清凈， 說是十地義， 十力之根本， 無閡智本行。 戒定慧功德， 集在仁者心， 憍慢諸邪見， 皆悉已滅盡。 是眾無疑心， 唯愿聞善說， 譬如渴思水、 如饑思美食、 如病思良醫、 如蜂欲食蜜， 我等亦如是， 聞甘露法味。 是故曠大意， 愿開初地門， 乃至第十地， 次第為我說。」
爾時，釋迦牟尼佛從眉間白毫相放菩薩力明光焰，百千阿僧祇光以為眷屬。放斯光已，普照十方諸佛世界靡不周遍，三惡道苦皆得休息，悉照十方諸佛大會說法之眾，顯現如來不思議力。是光明遍照十方諸佛大會諸菩薩身已，于上虛空中成大光明雲臺。
十方諸佛亦復如是，從眉間白毫相
【現代漢語翻譯】 現代漢語譯本： 說： 『善哉，智慧之子！你的清凈修行圓滿具足。 愿你宣說十地（菩薩修行所經歷的十個階段）的修行，以及進入十地的方法， 使我們具足智慧，得以成就菩提（覺悟）。 所有十方世界的佛陀，最殊勝的人中之尊， 都共同護念著你，宣說這十地的意義。 十地是根本，是智慧修行的所在， 也是究竟的道路，佛陀無量功德的聚集。 譬如所有的文字，都包含在最初的章節中； 諸佛的功德智慧，十地是其根本。』
那時，諸位菩薩同時以偈頌請求金剛藏菩薩說：
『至上美妙的智慧之人！樂於宣說無量佛法， 德行如山王般崇高，請慈悲地宣說十地。 戒、念、慧清凈，請宣說十地的意義， 這是十力（佛陀的十種力量）的根本，無礙智慧的根本修行。 戒、定、慧的功德，都聚集在您的心中， 驕慢和各種邪見，都已經完全滅盡。 我們這些大眾沒有絲毫疑惑，只願聽聞您的善說， 譬如口渴思念水，如飢餓思念美食， 如生病思念良醫，如蜜蜂渴望採蜜， 我們也是如此，渴望聽聞甘露般的佛法。 因此，請您以廣大的心意，開啟初地之門， 乃至第十地，依次為我們宣說。』
那時，釋迦牟尼佛從眉間的白毫相中，放出菩薩力光明火焰，百千阿僧祇（無數）的光芒作為眷屬。 放出這光芒后，普遍照耀十方諸佛世界，沒有不遍及的，三惡道（地獄、餓鬼、畜生）的痛苦都得以休息， 全部照耀十方諸佛大會說法的大眾，顯現如來不可思議的力量。 這光明遍照十方諸佛大會諸菩薩的身體后，在上方虛空中形成巨大的光明雲臺。
十方諸佛也同樣如此，從眉間的白毫相中
【English Translation】 English version: Said: 'Excellent, son of wisdom! Your pure practice is complete and perfect. May you explain the practice of the ten bhumis (ten stages of a Bodhisattva's path) and the methods to enter them, so that we may be endowed with wisdom and attain Bodhi (enlightenment). All the Buddhas of the ten directions, the most supreme among humans, are all jointly protecting and mindful of you, to explain the meaning of these ten bhumis. The ten bhumis are the foundation, the place of wise practice, and also the ultimate path, the gathering of the Buddha's immeasurable merits. Just as all written words are contained in the first chapter; the merits and wisdom of all Buddhas, the ten bhumis are their foundation.'
At that time, all the Bodhisattvas, in unison, requested Vajragarbha Bodhisattva with verses, saying:
'Supreme and wonderful person of wisdom! Joyful in expounding the immeasurable Dharma, Your virtue is as lofty as a mountain king, please compassionately explain the ten bhumis. With precepts, mindfulness, and wisdom pure, please explain the meaning of the ten bhumis, which are the foundation of the ten powers (of a Buddha), the fundamental practice of unobstructed wisdom. The merits of precepts, concentration, and wisdom are all gathered in your heart, Pride and all wrong views have been completely extinguished. We, this assembly, have no doubts, and only wish to hear your good teachings, like the thirsty longing for water, like the hungry longing for food, like the sick longing for a good doctor, like bees desiring honey, we are also like this, longing to hear the nectar-like Dharma. Therefore, with your vast mind, please open the gate of the first bhumi, and up to the tenth bhumi, explain them to us in order.'
At that time, Shakyamuni Buddha emitted from the white hair mark between his eyebrows a flame of light with the power of a Bodhisattva, with hundreds of thousands of asamkhyas (countless) of lights as its retinue. Having emitted this light, it universally illuminated the Buddha worlds of the ten directions, without any place not reached, the sufferings of the three evil paths (hell, hungry ghosts, animals) were all relieved, it completely illuminated the assembly of the Buddhas of the ten directions who were expounding the Dharma, manifesting the inconceivable power of the Tathagata. This light, having illuminated the bodies of all the Bodhisattvas in the assemblies of the Buddhas of the ten directions, formed a great luminous cloud platform in the upper void.
The Buddhas of the ten directions were also like this, from the white hair mark between their eyebrows
俱放菩薩力明光焰，百千阿僧祇光以為眷屬，普現如來不思議力，悉照一切諸佛大會及照娑婆世界釋迦牟尼佛、大眾、並照金剛藏菩薩摩訶薩及師子座。照已，于上虛空中成大光明雲臺。
時諸大光明雲臺中，諸佛神力故，而說偈言：
「無等等諸佛， 功德如虛空， 十力無畏等， 最尊世間主。 于釋迦佛前， 而現此神力， 以佛力開現， 法王師子藏。 說諸地所行、 諸地義差別， 承諸佛力說， 無有能壞者。 若人聞法寶， 則為諸佛護， 漸次具諸地， 得以成佛道。 若人堪任聞， 雖在於大海， 及劫盡火中， 必得聞此經； 若人癡疑悔， 終不能得聞。 是故今佛子， 說諸地智道、 入勢力觀法， 次第而修行， 得至於餘地， 各得所利益。 利一切世間， 愿說勿令斷。」
爾時，金剛藏菩薩觀察十方，欲令大眾增益信敬而說偈言：
「諸佛聖主道， 微妙甚難解， 非思量所得， 唯智者行處。 其性從本來， 寂然無生滅； 從本以來空， 滅除諸苦惱； 遠離於諸趣， 等同涅槃相。 無中亦無後， 非言辭所說， 出過於三世， 其相如虛空。 諸佛所行處，
【現代漢語翻譯】 現代漢語譯本 俱放菩薩（Bodhisattva）放出明亮的光焰，以百千阿僧祇（asamkhya，無數）的光芒作為眷屬，普遍展現如來（Tathagata，佛的稱號）不可思議的力量，照耀一切諸佛的大會，以及照耀娑婆世界（Saha world）的釋迦牟尼佛（Sakyamuni Buddha）、大眾，並照耀金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahasattva）和師子座（lion throne）。照耀之後，在上方虛空中形成巨大的光明雲臺。 這時，在各個大光明雲臺中，由於諸佛的神力，而說偈語： 『無與倫比的諸佛，功德如同虛空，具有十力（十種力量）和無畏等功德，是世間最尊貴的主宰。在釋迦佛前，展現這種神力，以佛的力量開啟顯現，法王的師子藏（lion's storehouse of Dharma）。宣說諸地（bhumi，菩薩修行的階段）所行的法，諸地意義的差別，承蒙諸佛的力量宣說，沒有能夠破壞的。如果有人聽聞佛法寶藏，就會得到諸佛的護佑，逐漸具足諸地，得以成就佛道。如果有人堪能聽聞，即使身處大海，以及劫盡之火中，也必定能夠聽聞此經；如果有人愚癡、疑惑、後悔，終究不能聽聞。因此，現在佛子們，宣說諸地的智慧之道，進入勢力觀法，次第修行，到達其餘的諸地，各自獲得利益。利益一切世間，愿宣說不要中斷。』 這時，金剛藏菩薩觀察十方，爲了使大眾增加信敬而說偈語： 『諸佛聖主的道，微妙甚深難以理解，不是思量所能得到的，唯有智者才能行於其中。其自性從本來，寂靜無生滅；從本來就是空性，滅除一切苦惱；遠離一切諸趣（gati，輪迴的去處），等同於涅槃（Nirvana）的境界。無始也無終，不是言辭所能表達的，超越過去、現在、未來三世，其相如同虛空。諸佛所行之處，
【English Translation】 English version Then, the Bodhisattva (Bodhisattva) emitted bright flames of light, with hundreds of thousands of asamkhya (asamkhya, countless) lights as attendants, universally manifesting the inconceivable power of the Tathagata (Tathagata, an epithet of the Buddha), illuminating all the assemblies of Buddhas, as well as illuminating Sakyamuni Buddha (Sakyamuni Buddha), the assembly in the Saha world (Saha world), and also illuminating Vajragarbha Bodhisattva Mahasattva (Vajragarbha Bodhisattva Mahasattva) and the lion throne. After illuminating, a great luminous cloud platform formed in the upper void. At this time, within each great luminous cloud platform, due to the divine power of the Buddhas, verses were spoken: 'The incomparable Buddhas, whose merits are like the void, possessing the ten powers (ten powers) and fearlessness, are the most honored lords of the world. Before Sakyamuni Buddha, this divine power is manifested, and by the power of the Buddha, the lion's storehouse of Dharma of the Dharma King is revealed. They proclaim the practices of the various bhumis (bhumi, stages of Bodhisattva practice), the differences in the meanings of the various bhumis, and by the power of the Buddhas, there is no one who can destroy it. If someone hears the treasure of the Dharma, they will be protected by the Buddhas, gradually fulfilling the various bhumis, and thus attain Buddhahood. If someone is capable of hearing, even if they are in the great ocean, or in the fire at the end of a kalpa, they will surely be able to hear this sutra; if someone is foolish, doubtful, or regretful, they will ultimately not be able to hear it. Therefore, now the Buddha's disciples, proclaim the path of wisdom of the various bhumis, enter the practice of the power of observation, practice in sequence, reach the remaining bhumis, and each obtain benefits. Benefit all the world, may the teaching not be interrupted.' At this time, Vajragarbha Bodhisattva observed the ten directions, and in order to increase the faith and respect of the assembly, spoke verses: 'The path of the holy lords, the Buddhas, is subtle and profound, difficult to understand, not attainable by thought, only the wise can walk in it. Its nature from the beginning is tranquil, without birth or death; from the beginning it is emptiness, eliminating all suffering; it is far from all the gatis (gati, realms of rebirth), equal to the state of Nirvana (Nirvana). It has no beginning and no end, it cannot be expressed by words, it transcends the three times of past, present, and future, its form is like the void. The place where the Buddhas walk,
清凈深寂滅， 言說所難及； 地行亦如是， 說之猶尚難， 何況以示人？ 諸佛之智慧， 離諸心數道， 不可得思議， 非有陰界入， 但以智可知， 非識之所及。 如空跡難說， 何可示其相？ 十地義如是， 非無邊心知。 是事雖為難， 發願行慈悲， 漸次具諸地， 非心所能及。 如是諸地行， 微妙甚難見， 不可以心知， 當承佛力說。 汝等當恭敬， 咸共一心聽， 諸地相入行， 修習出法門。 于無量億劫， 說之不可盡， 今如實略說， 其義無有餘。 一心恭敬待， 今承佛力說， 大音唱因喻， 義名不相違。 佛神力無量， 今皆在我身， 我之所說者， 如大海一渧。」
金剛藏菩薩說此偈已，告于大眾：「諸佛子！若眾生厚集善根、修諸善行、善集助道法、供養諸佛、集諸清白法、為善知識所護、入深廣心、信樂大法心、多向慈悲、好求佛智慧，如是眾生乃能發阿耨多羅三藐三菩提心，為得一切種智故、為得十力故、為得大無畏故、為得具足佛法故、為救一切世間故、為凈大慈悲心故、為向十方無餘無閡智故、為凈一切佛國令無餘故、為於一念中知三世事故、為自在轉大法輪廣示
【現代漢語翻譯】 現代漢語譯本 清凈深邃的寂滅境界，難以用言語表達；菩薩的修行境界也是如此，說出來尚且困難，更何況要向他人展示呢？ 諸佛的智慧，超越了所有心識的活動，不可思議，不屬於五蘊（陰）、十二處（界）、十八界（入）的範疇，只能通過智慧去領悟，不是意識所能達到的。 就像虛空中沒有軌跡難以描述一樣，又怎麼能展示它的形態呢？菩薩十地的境界也是如此，不是有限的心識所能理解的。 雖然這件事很難，但要發願修行慈悲，逐漸圓滿菩薩的各個階位，這不是心識所能企及的。 像這樣菩薩的修行境界，微妙而難以見到，不能用心識去理解，應當依靠佛陀的力量來宣說。 你們應當恭敬，一心一意地聽，菩薩各個階位的修行，以及修習出世間法門。 即使在無量億劫的時間裡，也說不盡這些道理，現在我如實地簡略地說，其中的含義沒有遺漏。 一心恭敬地等待，現在我依靠佛陀的力量來宣說，用洪亮的聲音唱出因緣譬喻，意義和名稱不會相互違背。 佛陀的神力無量無邊，現在都加持在我身上，我所說的道理，就像大海中的一滴水。 金剛藏菩薩說完這首偈頌后，告訴大眾：『各位佛子！如果眾生積累了深厚的善根，修行各種善行，善於積累助道的法門，供養諸佛，積累各種清凈的法，受到善知識的護持，進入深廣的心境，信樂大法，多行慈悲，喜歡追求佛的智慧，這樣的眾生才能發起無上正等正覺（阿耨多羅三藐三菩提）的心，爲了獲得一切種智，爲了獲得十力，爲了獲得大無畏，爲了獲得圓滿的佛法，爲了救度一切世間，爲了凈化大慈悲心，爲了趨向十方無礙的智慧，爲了凈化一切佛國使其沒有遺漏，爲了在一念之間知曉三世的事情，爲了自在地轉大法輪廣為開示。』
【English Translation】 English version The pure, profound, and tranquil state of cessation is difficult to express in words; the stages of a Bodhisattva's practice are also like this, it is difficult even to speak of them, let alone demonstrate them to others? The wisdom of all Buddhas transcends all mental activities, is inconceivable, and does not belong to the categories of the five aggregates (skandhas), the twelve sense bases (ayatanas), or the eighteen realms (dhatus). It can only be understood through wisdom, not by consciousness. Just as there are no traces in the empty sky, which are difficult to describe, how can one demonstrate its form? The ten stages of a Bodhisattva's path are also like this, not understandable by a limited mind. Although this matter is difficult, one should make vows to practice compassion, gradually perfecting the various stages of a Bodhisattva, which is beyond the reach of the mind. The stages of a Bodhisattva's practice are subtle and difficult to see, they cannot be understood by the mind, and should be explained by relying on the power of the Buddha. You should be respectful and listen with one mind, to the practice of the various stages of a Bodhisattva, and the practice of the Dharma of liberation. Even in immeasurable eons, these principles cannot be fully explained, now I will briefly and truthfully speak, and the meaning will not be omitted. Wait with one mind and respect, now I will rely on the power of the Buddha to speak, using a loud voice to sing the causes and metaphors, the meaning and names will not contradict each other. The Buddha's divine power is immeasurable, and now it is all bestowed upon me, what I speak of is like a single drop of water in the vast ocean. After Bodhisattva Vajragarbha spoke this verse, he told the assembly: 'Oh, sons of the Buddha! If sentient beings have accumulated deep roots of goodness, practice various good deeds, are skilled in accumulating the methods that aid the path, make offerings to all Buddhas, accumulate all pure dharmas, are protected by good teachers, enter a deep and vast state of mind, believe in and delight in the great Dharma, practice compassion, and love to seek the wisdom of the Buddha, such sentient beings can generate the mind of Anuttara-samyak-sambodhi (supreme enlightenment), in order to obtain all-knowing wisdom, in order to obtain the ten powers, in order to obtain great fearlessness, in order to obtain the complete Buddha Dharma, in order to save all the world, in order to purify the great compassionate mind, in order to move towards unobstructed wisdom in all ten directions, in order to purify all Buddha lands so that nothing is left out, in order to know the affairs of the three times in one thought, in order to freely turn the great Dharma wheel and widely reveal.'
現佛神力故，諸菩薩摩訶薩生如是心。
「諸佛子！是心以大悲為首、智慧增上、方便所護、直心深心淳至，量同佛力，善籌量眾生力、佛力，趣向無閡智、隨順自然智，能受一切佛法，以智慧教化，廣大如法性、究竟如虛空，盡於後際。
「諸佛子！菩薩生如是心，即時過凡夫地、入菩薩位、生在佛家、種姓無可譏嫌、過一切世間道、入出世間道、住菩薩法中、在諸菩薩數等、入三世如來種中，畢定究竟阿耨多羅三藐三菩提。菩薩住如是法，名住歡喜地，以不動法故。
「諸佛子！菩薩摩訶薩住是歡喜地，多喜、多信、多清凈、多踴悅、多調柔、多堪受，不好鬥諍、不好惱亂眾生、不好瞋恨。
「諸佛子！諸菩薩住是歡喜地，念諸佛故生歡喜心、念諸佛法故生歡喜心、念諸菩薩摩訶薩故生歡喜心、念諸菩薩所行故生歡喜心、念諸波羅蜜清凈相故生歡喜心、念諸菩薩與眾殊勝故生歡喜心、念諸菩薩力不可壞故生歡喜心、念諸如來教化法故生歡喜心、念能為利益眾生故生歡喜心、念一切佛一切菩薩所入智慧門方便故生歡喜心。
「諸佛子！菩薩復作是念：『我轉離一切世間界生歡喜心、入一切佛平等中生歡喜心、遠離凡夫地生歡喜心、近到智慧地生歡喜心、斷一切惡道生歡喜心、與一切
【現代漢語翻譯】 現代漢語譯本 由於佛陀的神力，諸位菩薩摩訶薩（偉大的菩薩）生起了這樣的心念。 『諸位佛子！這種心念以大悲為首，智慧增長，以方便法門護持，以正直的心和深邃的心純凈至極，其量等同於佛陀的力量，善於衡量眾生的力量和佛陀的力量，趨向于無礙的智慧和隨順自然的智慧，能夠接受一切佛法，以智慧教化眾生，廣大如法性，究竟如虛空，直至未來無盡。』 『諸位佛子！菩薩生起這樣的心念，即刻超越凡夫的境界，進入菩薩的位次，生在佛的家中，種姓無可挑剔，超越一切世間的道，進入出世間的道，安住于菩薩的法中，位列于諸菩薩之中，進入三世如來的種性中，必定究竟證得阿耨多羅三藐三菩提（無上正等正覺）。菩薩安住于這樣的法中，名為安住于歡喜地，因為其法不動搖。』 『諸位佛子！菩薩摩訶薩安住于歡喜地，多歡喜、多信心、多清凈、多踴躍、多調柔、多堪受，不好鬥爭、不好惱亂眾生、不好嗔恨。』 『諸位佛子！諸菩薩安住于歡喜地，因為憶念諸佛而生歡喜心，因為憶念諸佛的教法而生歡喜心，因為憶念諸菩薩摩訶薩而生歡喜心，因為憶念諸菩薩的修行而生歡喜心，因為憶念諸波羅蜜（到達彼岸的方法）的清凈相而生歡喜心，因為憶念諸菩薩與衆不同的殊勝之處而生歡喜心，因為憶念諸菩薩的力量不可摧毀而生歡喜心，因為憶念諸如來的教化之法而生歡喜心，因為憶念能夠利益眾生而生歡喜心，因為憶念一切佛和一切菩薩所進入的智慧之門和方便法門而生歡喜心。』 『諸位佛子！菩薩又這樣想：『我轉離一切世間界而生歡喜心，進入一切佛的平等境界而生歡喜心，遠離凡夫的境界而生歡喜心，接近智慧的境界而生歡喜心，斷除一切惡道而生歡喜心，與一切
【English Translation】 English version Due to the divine power of the Buddha, the Bodhisattva Mahasattvas (great Bodhisattvas) generate such thoughts. 'Oh, sons of the Buddha! This mind is led by great compassion, enhanced by wisdom, protected by skillful means, with a straightforward and profound heart that is pure and ultimate. Its measure is equal to the power of the Buddha. It is skilled in assessing the power of sentient beings and the power of the Buddha. It is directed towards unobstructed wisdom and wisdom that accords with nature. It can receive all the Buddha's teachings, educate with wisdom, is as vast as the nature of Dharma, as ultimate as space, and lasts until the end of time.' 'Oh, sons of the Buddha! When a Bodhisattva generates such a mind, they immediately transcend the realm of ordinary beings, enter the position of a Bodhisattva, are born into the Buddha's family, their lineage is beyond reproach, they transcend all worldly paths, enter the path of transcendence, abide in the Dharma of Bodhisattvas, are counted among the Bodhisattvas, enter the lineage of the Tathagatas (Buddhas) of the three times, and are certain to ultimately attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). A Bodhisattva abiding in such a Dharma is called abiding in the Joyful Ground, because their Dharma is unshakeable.' 'Oh, sons of the Buddha! A Bodhisattva Mahasattva abiding in the Joyful Ground has much joy, much faith, much purity, much elation, much gentleness, and much capacity to receive. They do not like to fight, do not like to disturb sentient beings, and do not like to be angry.' 'Oh, sons of the Buddha! Bodhisattvas abiding in the Joyful Ground generate joy because they remember the Buddhas, generate joy because they remember the teachings of the Buddhas, generate joy because they remember the Bodhisattva Mahasattvas, generate joy because they remember the practices of the Bodhisattvas, generate joy because they remember the pure aspects of the Paramitas (perfections), generate joy because they remember the unique excellences of the Bodhisattvas, generate joy because they remember the indestructible power of the Bodhisattvas, generate joy because they remember the teachings of the Tathagatas, generate joy because they remember their ability to benefit sentient beings, and generate joy because they remember the wisdom gates and skillful means entered by all Buddhas and all Bodhisattvas.' 'Oh, sons of the Buddha! The Bodhisattva also thinks: 『I generate joy by turning away from all worldly realms, I generate joy by entering the equality of all Buddhas, I generate joy by distancing myself from the realm of ordinary beings, I generate joy by approaching the realm of wisdom, I generate joy by cutting off all evil paths, and I am with all'
眾生作依止生歡喜心、近見一切諸佛生歡喜心、生諸佛境界生歡喜心、入一切諸菩薩數生歡喜心、我離一切驚怖毛豎等生歡喜心。』所以者何？是菩薩摩訶薩得歡喜地，所有諸怖畏即皆遠離，所謂不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏，離如是等一切諸畏。何以故？是菩薩離我相故，尚不貪身，何況所用之事？是故，無有不活畏也。心不悕望供養恭敬——我應供養眾生、供給所須——是故無有惡名畏也。離我見、無我相故，無有死畏。又作是念：『我若死已，生必不離諸佛、菩薩。』是故無有墮惡道畏。『我所志樂無與等者，何況有勝？』是故無有大眾威德畏也。諸佛子！如是，菩薩離諸驚怖毛豎等事。
「諸佛子！是菩薩以大悲為首，深大心堅固，轉復勤修一切善根，所謂：以信心增上多行凈心、解心清凈多以信心。分別起悲愍心成就大慈，心不疲懈，以慚愧莊嚴成就忍辱柔和。敬順諸佛教法，信重尊貴，日夜常修善根無厭；親近善知識，常愛樂法，求多聞無厭。如所觀法正觀，心不貪著，不求利養、名聞、恭敬，一切資生之物心無慳吝，常生實心無有厭足。貪樂一切智地，常欲得諸佛力、無畏、不共法，求助諸波羅蜜法，離諸諂曲。如說能行，常行實語，不污諸佛家，不捨菩薩學戒，生薩婆若。心
【現代漢語翻譯】 現代漢語譯本：眾生以我為依止而生歡喜心，見到一切諸佛而生歡喜心，進入諸佛境界而生歡喜心，加入一切諸菩薩行列而生歡喜心，我遠離一切驚恐毛髮豎立等事而生歡喜心。』這是為什麼呢？因為這位菩薩摩訶薩證得歡喜地，所有各種恐懼都已遠離，即所謂生活困頓的恐懼、惡名的恐懼、死亡的恐懼、墮入惡道的恐懼、大眾威嚴的恐懼，遠離了這些所有的恐懼。為什麼呢？因為這位菩薩已離我相，尚且不貪戀自身，何況身外之物？因此，沒有生活困頓的恐懼。心中不希求供養恭敬——我應當供養眾生、供給他們所需——因此沒有惡名的恐懼。因為已離我見、無我相，所以沒有死亡的恐懼。又這樣想：『我如果死了，來生也必定不會離開諸佛、菩薩。』因此沒有墮入惡道的恐懼。『我所追求的志向沒有能與我相比的，何況有勝過我的？』因此沒有大眾威嚴的恐懼。諸佛子！菩薩就是這樣，遠離各種驚恐毛髮豎立等事。 諸佛子！這位菩薩以大悲為首，深心廣大而堅固，更加勤奮地修習一切善根，即：以信心增上，多行凈心、解心，清凈多以信心。分別生起悲憫之心，成就大慈，心不疲憊懈怠，以慚愧莊嚴，成就忍辱柔和。恭敬順從諸佛的教法，信奉尊重，日夜不斷地修習善根，沒有厭倦；親近善知識，常常喜愛佛法，求取多聞，沒有厭倦。如所觀察的法那樣如實觀察，心中不貪著，不求取利益供養、名聲、恭敬，對於一切生活所需之物，心中沒有慳吝，常常生起真實之心，沒有厭足。貪求喜愛一切智慧之地，常常想要獲得諸佛的力量、無畏、不共之法，尋求幫助諸波羅蜜法，遠離各種諂媚虛偽。如所說的那樣去做，常常說真實的話，不玷污諸佛的家風，不捨棄菩薩的學戒，生起薩婆若（一切智）。心
【English Translation】 English version: 『Living beings, relying on me, generate joy; seeing all Buddhas, generate joy; entering the realms of all Buddhas, generate joy; joining the ranks of all Bodhisattvas, generate joy; I, being free from all fear and hair-raising events, generate joy.』 Why is this so? Because this Bodhisattva Mahasattva has attained the Ground of Joy, all fears are far removed, such as the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of falling into evil paths, and the fear of the power of the masses. They are free from all such fears. Why is this? Because this Bodhisattva is free from the concept of self, not even clinging to their own body, let alone external things. Therefore, there is no fear of not surviving. Their mind does not crave offerings and respect—『I should make offerings to beings and provide for their needs』—therefore, there is no fear of a bad reputation. Because they are free from the view of self and the concept of self, there is no fear of death. Furthermore, they think, 『If I die, I will certainly not be separated from the Buddhas and Bodhisattvas in my next life.』 Therefore, there is no fear of falling into evil paths. 『My aspirations are unmatched, let alone surpassed,』 therefore, there is no fear of the power of the masses. O sons of the Buddhas! Thus, Bodhisattvas are free from all fear and hair-raising events. O sons of the Buddhas! This Bodhisattva, with great compassion as their foremost principle, has a profound and steadfast mind, and diligently cultivates all roots of goodness, namely: with increased faith, they frequently practice purifying the mind and understanding, and purify their minds with faith. They generate compassion and achieve great loving-kindness, their minds are not weary or lax, they adorn themselves with shame and cultivate patience and gentleness. They respectfully follow the teachings of the Buddhas, believing and honoring them, constantly cultivating roots of goodness day and night without weariness; they associate with good teachers, always love the Dharma, and seek extensive learning without weariness. They observe the Dharma as it is, without attachment in their minds, not seeking profit, offerings, fame, or respect. They are not stingy with any necessities of life, and always have a sincere mind without satiety. They crave and love the ground of all wisdom, always desiring to obtain the powers, fearlessness, and unique qualities of the Buddhas, seeking to assist the Paramitas, and being free from all flattery and deceit. They act according to what they say, always speaking truthfully, not defiling the family of the Buddhas, not abandoning the Bodhisattva's precepts, and generating Sarvajna (all-knowing wisdom). Mind
不動如大山王，不樂一切世間諸事，成就出世間善根，集助菩提分法無有厭足，常求勝中勝道。諸佛子！菩薩摩訶薩成就如是凈治地法，名為安住菩薩歡喜地。
「菩薩如是安住歡喜地，發諸大愿，生如是決定心，所謂：我當供養一切諸佛，皆無有餘，一切供養之具隨意供養，心解清凈，發如是大愿，廣大如法性、究竟如虛空，盡未來際、盡供養一切劫中所有諸佛，以大供養具無有休息。又，一切諸佛所說經法皆悉受持，攝一切諸佛阿耨多羅三藐三菩提故，一切諸佛所教化法悉皆隨順、一切諸佛法皆能守護，發如是大愿，廣大如法性、究竟如虛空，盡未來際、盡皆守護一切劫中一切佛法，無有休息。
「又，一切世界一切諸佛從兜率天來下入胎，及在胎中、初生時、出家時、成佛道時，悉當勸請轉大法輪、示入大涅槃。我于爾時盡往供養，攝法為首，三時轉故，發如是大愿，廣大如法性、究竟如虛空，盡未來際、盡一切劫奉迎供養一切諸佛，無有休息。
「又，一切諸菩薩所行，廣大高遠無量、不可壞、無有分別，諸波羅蜜所攝、諸地所凈，生諸助道法，有相、無相，道有成、有壞；一切菩薩所行、諸地道及諸波羅蜜本行教化，令其受行，心得增長，發如是大愿，廣大如法性、究竟如虛空，盡未來
【現代漢語翻譯】 現代漢語譯本：如同巍峨的大山之王般不動搖，不貪戀世間的一切事物，成就超越世間的善根，積累有助於菩提（覺悟）的各種修行方法而不知滿足，總是追求最殊勝的道路。諸位佛子！菩薩摩訶薩（偉大的菩薩）成就了這樣清凈的修行方法，就稱為安住在菩薩的歡喜地（菩薩修行階位的第一階段）。 菩薩這樣安住在歡喜地時，會發起各種宏大的誓願，生起這樣的堅定決心：『我應當供養一切諸佛，毫無遺漏，一切供養的物品都隨心意供養，內心清凈，』發起這樣宏大的誓願，廣大如法性（真理的本質）、究竟如虛空，直到未來無盡的時間，供養一切劫（極長的時間單位）中所有的諸佛，以最殊勝的供養品，永不停息。並且，一切諸佛所說的經法，我都全部接受並奉持，爲了攝取一切諸佛的阿耨多羅三藐三菩提（無上正等正覺），一切諸佛所教化的法，我都全部隨順，一切諸佛的法，我都能守護，發起這樣宏大的誓願，廣大如法性、究竟如虛空，直到未來無盡的時間，守護一切劫中一切佛法，永不停息。 並且，一切世界中一切諸佛從兜率天（欲界天之一）降生到人間，進入母胎，以及在胎中、初生時、出家時、成就佛道時，我都應當勸請他們轉大法輪（宣講佛法），示現進入大涅槃（佛的最終寂滅）。我那時都前往供養，以佛法為首要，因為佛法在過去、現在、未來三時都運轉不息，發起這樣宏大的誓願，廣大如法性、究竟如虛空，直到未來無盡的時間，奉迎供養一切諸佛，永不停息。 並且，一切諸菩薩所修行的，廣大高遠無量、不可破壞、沒有分別，被諸波羅蜜（到達彼岸的方法）所攝持、被諸地（菩薩修行的階位）所凈化，產生各種助道之法，有相的、無相的，道有成就、有壞滅；一切菩薩所修行的、諸地之道以及諸波羅蜜的根本修行教化，令他們接受修行，使他們的心得到增長，發起這樣宏大的誓願，廣大如法性、究竟如虛空，直到未來
【English Translation】 English version: Immovable like the great king of mountains, not delighting in any worldly affairs, accomplishing supramundane roots of goodness, accumulating the factors of enlightenment without satiety, always seeking the most supreme path. O sons of the Buddhas! When a Bodhisattva Mahasattva (great Bodhisattva) accomplishes such pure practices, it is called abiding in the Joyful Ground of a Bodhisattva (the first stage of a Bodhisattva's path). When a Bodhisattva thus abides in the Joyful Ground, they make great vows and generate such a firm resolve: 'I shall make offerings to all Buddhas without exception, offering all kinds of things as I wish, with a pure mind,' making such a great vow, vast as the Dharma-nature (the essence of truth), ultimate as space, until the end of the future, making offerings to all Buddhas in all kalpas (extremely long periods of time), with great offerings without ceasing. Moreover, I shall receive and uphold all the sutras spoken by all Buddhas, for the sake of attaining the Anuttara-samyak-sambodhi (supreme perfect enlightenment) of all Buddhas. I shall follow all the teachings of all Buddhas, and I shall protect all the Dharma of all Buddhas, making such a great vow, vast as the Dharma-nature, ultimate as space, until the end of the future, protecting all the Buddhadharma in all kalpas without ceasing. Furthermore, when all Buddhas in all worlds descend from Tushita Heaven (one of the heavens in the desire realm) to enter the womb, and while in the womb, at the time of their birth, at the time of their renunciation, and at the time of their attainment of Buddhahood, I shall urge them to turn the great Dharma wheel (to preach the Dharma) and show the entrance into the great Nirvana (the final extinction of a Buddha). At that time, I shall go to make offerings, with the Dharma as the foremost, because the Dharma turns in the three times (past, present, and future), making such a great vow, vast as the Dharma-nature, ultimate as space, until the end of the future, welcoming and making offerings to all Buddhas without ceasing. Moreover, all the practices of all Bodhisattvas, vast, lofty, immeasurable, indestructible, without discrimination, embraced by the Paramitas (perfections), purified by the Bhumis (stages of a Bodhisattva's path), generating various auxiliary practices, with form and without form, the path with attainment and with destruction; all the practices of all Bodhisattvas, the paths of the Bhumis, and the fundamental practices and teachings of the Paramitas, causing them to accept and practice, so that their minds may grow, making such a great vow, vast as the Dharma-nature, ultimate as space, until the end of the future
際、盡一切劫中諸菩薩所行，以法教化成熟眾生，無有休息。
「又，一切眾生，若有色、若無色，若有想、若無想，若非有想、非無想，若卵生、若胎生，若濕生、若化生，三界系入於六道，在一切生處名色所攝，為教化成熟一切眾生、斷一切世間道、令住佛法、集一切智慧使無有餘，發如是大愿，廣大如法性、究竟如虛空，盡未來際、盡一切劫，教化一切眾生，無有休息。
「又，一切世間廣狹極高，無量不可分別、不可移動、不可說粗細，正住、倒住，首足相對、平坦圓方；隨入如是世間，智如帝網，經幻事差別，如是，十方世界差別皆現前知。發如是大愿，廣大如法性、究竟如虛空，盡未來世、盡一切劫，如是世界皆現前凈知，無有休息。
「又，以一切佛土入一佛土、一佛土入一切佛土，一一佛土無量光明莊嚴、離諸垢穢、具足清凈道，有無量智慧眾生悉滿其中，常有諸佛大神通力隨眾生心而為示現，發如是大愿，廣大如法性、究竟如虛空，盡未來際、盡一切劫清凈如是國土，無有休息。
「又，一切菩薩同心同學，共集諸善，無有怨嫉，俱緣一事，等心和合，常不相離。隨意能現佛身，自於心中悉能解知諸佛神力、智力。常得隨意神通，悉能遊行一切國土，一切佛會皆現身相、
【現代漢語翻譯】 現代漢語譯本：在無盡的時間和所有劫數中，菩薩們所做的一切，都是用佛法教化和引導眾生走向成熟，從不間斷。 此外，一切眾生，無論是有形的還是無形的，有思想的還是無思想的，既非有思想也非無思想的，卵生的、胎生的、濕生的、化生的，都屬於三界，並被納入六道輪迴。他們在所有生存的地方都被名色（nama-rupa）所包含。爲了教化和引導一切眾生走向成熟，斷除一切世俗之道，使他們安住于佛法，積累一切智慧直至圓滿，我發下如此大愿：此愿廣大如法性（dharma-dhatu），究竟如虛空，直至未來無盡，直至所有劫數，教化一切眾生，永不停息。 此外，一切世間，無論廣闊還是狹小，極高還是極低，都無法衡量、無法區分、無法移動、無法用粗細來描述，無論是正立、倒立，還是首尾相對、平坦、圓形或方形；進入這樣的世界，智慧如同帝釋天的網（Indra's net），經歷幻象般的差異，如此，十方世界的所有差異都清晰地呈現在眼前。我發下如此大愿：此愿廣大如法性，究竟如虛空，直至未來無盡，直至所有劫數，所有這樣的世界都清晰地呈現並被凈化，永不停息。 此外，將一切佛土融入一個佛土，又將一個佛土融入一切佛土，每一個佛土都充滿無量的光明和莊嚴，遠離一切污垢，具備清凈之道，其中充滿著無量智慧的眾生，常有諸佛以大神通力，隨眾生的心而顯現。我發下如此大愿：此愿廣大如法性，究竟如虛空，直至未來無盡，直至所有劫數，清凈這樣的國土，永不停息。 此外，一切菩薩同心同德，共同積累善行，沒有怨恨和嫉妒，共同專注於一件事，平等和合，永不分離。他們可以隨意顯現佛身，在心中完全瞭解諸佛的神力和智慧。他們常能獲得隨心所欲的神通，能夠遍及一切國土，在一切佛的集會中顯現身形。
【English Translation】 English version: Throughout endless time and all kalpas (aeons), all that the Bodhisattvas do is to teach and guide sentient beings to maturity through the Dharma, without rest. Furthermore, all sentient beings, whether they are with form or without form, with thought or without thought, neither with thought nor without thought, born from eggs, born from wombs, born from moisture, or born by transformation, all belong to the three realms and are included in the six paths of reincarnation. In all places of existence, they are encompassed by nama-rupa (name and form). In order to teach and guide all sentient beings to maturity, to cut off all worldly paths, to enable them to abide in the Dharma, and to accumulate all wisdom until it is complete, I make this great vow: this vow is as vast as the dharma-dhatu (the realm of reality), as ultimate as space, until the endless future, until all kalpas, to teach all sentient beings, without ceasing. Furthermore, all worlds, whether vast or small, extremely high or extremely low, cannot be measured, cannot be distinguished, cannot be moved, cannot be described by thickness or thinness, whether they are upright, inverted, or with heads and feet facing each other, flat, round, or square; entering such worlds, wisdom is like Indra's net, experiencing illusory differences, thus, all the differences of the ten directions of the world are clearly presented before one's eyes. I make this great vow: this vow is as vast as the dharma-dhatu, as ultimate as space, until the endless future, until all kalpas, all such worlds are clearly presented and purified, without ceasing. Furthermore, to merge all Buddha lands into one Buddha land, and to merge one Buddha land into all Buddha lands, each Buddha land is filled with immeasurable light and adornment, free from all defilements, possessing the pure path, filled with immeasurable wise beings, and there are always Buddhas with great supernatural powers, manifesting according to the minds of sentient beings. I make this great vow: this vow is as vast as the dharma-dhatu, as ultimate as space, until the endless future, until all kalpas, to purify such lands, without ceasing. Furthermore, all Bodhisattvas are of one mind and one virtue, jointly accumulating good deeds, without resentment or jealousy, jointly focusing on one matter, with equal and harmonious minds, never separating. They can manifest Buddha bodies at will, and fully understand the supernatural powers and wisdom of all Buddhas in their hearts. They can always obtain supernatural powers at will, and can pervade all lands, manifesting their forms in all Buddha assemblies.
一切生處普生其中，有如是不可思議大智慧、具足菩薩行。發如是大愿，廣大如法性、究竟如虛空，盡未來世、盡一切劫行如是大智慧道，無有休息。
「又，乘不退輪行一切菩薩道，身、口、意業所作不空，眾生見者即必定佛法、聞我音聲即得真實智慧道、有見我者心即歡喜，離諸煩惱，如大藥樹王。為得如是心，行諸菩薩道，發如是大愿，廣大如法性、究竟如虛空，盡未來世、盡一切劫行不退道，所作不空，無有休息。
「又，於一切世界皆得阿耨多羅三藐三菩提，於一毛頭示身入胎、出家、坐道場、成佛道、轉法輪、度眾生、示大涅槃。現諸如來大神智力，隨一切眾生所應度者，唸唸中得佛道、度眾生、滅苦惱，知一切法如涅槃相。以一音聲令一切眾生皆使歡喜，示大涅槃而不斷菩薩所行，示眾生大智地，使知一切法皆是假偽。大智慧、大神通自在變化故，發如是大愿，廣大如法性、究竟如虛空，盡未來際、盡一切劫得佛道事，求大智慧、大神通等，無有休息。
「諸佛子！菩薩住歡喜地，以十愿為首，生如是等百萬阿僧祇大愿。以十不可盡法而生是愿，為滿此愿勤行精進。何等為十？一、眾生不可盡，二、世間不可盡，三、虛空不可盡，四、法性不可盡，五、涅槃不可盡，六、佛出世不可
【現代漢語翻譯】 現代漢語譯本：在一切眾生所生之處普遍出生，具有如此不可思議的大智慧，圓滿具足菩薩的修行。發起如此宏大的誓願，廣大如法性，究竟如虛空，窮盡未來世，窮盡一切劫，行持如此大智慧之道，永不停止。 又，以不退轉的法輪行持一切菩薩道，身、口、意所作的業都不會落空，眾生見到我必定會趨向佛法，聽到我的聲音就能獲得真實的智慧之道，見到我的人內心就會歡喜，遠離各種煩惱，如同大藥樹王。爲了獲得這樣的心，修行各種菩薩道，發起如此宏大的誓願，廣大如法性，究竟如虛空，窮盡未來世，窮盡一切劫，行持不退轉之道，所作所為都不會落空，永不停止。 又，在一切世界都能證得阿耨多羅三藐三菩提（無上正等正覺），在一根毫毛的尖端示現入胎、出家、坐道場、成就佛道、轉法輪、度化眾生、示現大涅槃。展現諸佛如來的大神智力，隨著一切眾生所應被度化的根基，在每一個念頭中都能成就佛道、度化眾生、滅除苦惱，了知一切法都如涅槃的寂靜之相。用一種聲音讓一切眾生都感到歡喜，示現大涅槃卻不中斷菩薩的修行，向眾生展示大智慧的境界，使他們明白一切法都是虛假的。因為擁有大智慧、大神通自在變化的能力，所以發起如此宏大的誓願，廣大如法性，究竟如虛空，窮盡未來際，窮盡一切劫，成就佛道的事業，追求大智慧、大神通等，永不停止。 諸位佛子！菩薩安住于歡喜地，以十種誓願為首，生起如此等等百萬阿僧祇（無數）的大愿。以十種不可窮盡的法來生起這些誓願，爲了圓滿這些誓願而勤奮精進。哪十種呢？一、眾生不可窮盡，二、世間不可窮盡，三、虛空不可窮盡，四、法性不可窮盡，五、涅槃不可窮盡，六、佛出世不可窮盡，
【English Translation】 English version: Universally born in all places of birth, possessing such inconceivable great wisdom, fully endowed with the practices of a Bodhisattva. Making such great vows, vast as the Dharma-nature, ultimate as space, throughout the future, throughout all kalpas, practicing such a path of great wisdom, without rest. Furthermore, riding the wheel of non-retrogression, practicing all Bodhisattva paths, the actions of body, speech, and mind are not in vain. Those who see me will surely turn towards the Dharma, those who hear my voice will attain the path of true wisdom, and those who see me will have joy in their hearts, free from all afflictions, like the great king of medicinal trees. To attain such a mind, practicing all Bodhisattva paths, making such great vows, vast as the Dharma-nature, ultimate as space, throughout the future, throughout all kalpas, practicing the path of non-retrogression, all actions are not in vain, without rest. Furthermore, in all worlds, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), showing the entry into the womb, renunciation, sitting at the Bodhi-mandala, attaining Buddhahood, turning the Dharma wheel, liberating beings, and showing the great Nirvana on the tip of a single hair. Manifesting the great divine wisdom and power of all Tathagatas, according to the capacity of all beings to be liberated, in every thought, attaining Buddhahood, liberating beings, extinguishing suffering, knowing all dharmas as the aspect of Nirvana. With one voice, causing all beings to rejoice, showing the great Nirvana without ceasing the Bodhisattva's practice, showing beings the realm of great wisdom, making them understand that all dharmas are false. Because of great wisdom, great supernatural powers, and free transformations, making such great vows, vast as the Dharma-nature, ultimate as space, throughout the future, throughout all kalpas, accomplishing the work of Buddhahood, seeking great wisdom, great supernatural powers, etc., without rest. Oh, sons of the Buddha! Bodhisattvas abiding in the Joyful Ground, with ten vows as the foremost, generate such millions of asamkhya (countless) great vows. These vows are generated with ten inexhaustible dharmas, and they diligently practice to fulfill these vows. What are the ten? First, beings are inexhaustible; second, the world is inexhaustible; third, space is inexhaustible; fourth, the Dharma-nature is inexhaustible; fifth, Nirvana is inexhaustible; sixth, the appearance of Buddhas is inexhaustible;
盡，七、諸佛智慧不可盡，八、心緣不可盡，九、起智不可盡，十、世間道種、法道種、智慧道種不可盡。如眾生盡，我願乃盡；如世間盡、如虛空盡、如法性盡、如涅槃盡、如佛出世盡、如諸佛智慧盡、如心緣盡、如起智慧盡、如道種盡，我願乃盡。而眾生實不可盡，世間、虛空、法性、涅槃、佛出世、諸佛智慧、心緣、起智、道種實不可盡，我是諸愿福德亦不可盡。
「諸佛子！菩薩決定發是大愿，則得利安心、柔軟心、調順心、善心、寂滅心、和潤心、直心、不亂心、不嬈心、不濁心。如是則成信者，樂心信相，分別功德。信諸佛本所行道、信行諸波羅蜜而得增長、信善入諸地得殊勝功德、信得成佛十力、信具足四無所畏、信不共法不可壞、信諸佛法不可思議、信諸佛力無中無邊、信諸如來無量行門、信從因緣以成果報。舉要言之，信諸菩薩普行諸佛功德、智慧、威神力等。
「諸佛子！菩薩作是念：『諸佛正法，如是甚深、如是離相、如是寂滅、如是空、如是無相、如是無作、如是無染、如是無量、如是廣大、如是難壞。而諸凡夫心墮邪見、為無明癡冥蔽其慧眼、常立憍慢幢、墮在渴愛網、隨順諂曲、常懷慳嫉，而作後身生處因緣。多集貪慾、瞋恚、愚癡，起諸重業，嫌恨猛風吹罪心火，常令熾
【現代漢語翻譯】 現代漢語譯本 七、諸佛的智慧是無法窮盡的，八、心念的緣起是無法窮盡的，九、生起智慧是無法窮盡的，十、世間的道種、法的道種、智慧的道種是無法窮盡的。如果眾生能夠窮盡，我的願力才會窮盡；如果世間能夠窮盡，如果虛空能夠窮盡，如果法效能夠窮盡，如果涅槃能夠窮盡，如果佛陀出世能夠窮盡，如果諸佛的智慧能夠窮盡，如果心念的緣起能夠窮盡，如果生起智慧能夠窮盡，如果道種能夠窮盡，我的願力才會窮盡。然而眾生實際上是無法窮盡的，世間、虛空、法性、涅槃、佛陀出世、諸佛的智慧、心念的緣起、生起智慧、道種實際上都是無法窮盡的，我所發的諸愿和福德也是無法窮盡的。 『諸佛子！菩薩如果決定發起這樣的大愿，就能得到利益安穩的心、柔軟的心、調順的心、善良的心、寂滅的心、和潤的心、正直的心、不散亂的心、不惱害的心、不污濁的心。這樣就能成就信者，樂於相信，並能分辨功德。相信諸佛根本所修行的道路，相信修行諸波羅蜜（到達彼岸的方法）而得到增長，相信善巧地進入諸地（菩薩修行的不同階段）而得到殊勝的功德，相信能夠成就佛的十力（佛的十種力量），相信具足四無所畏（佛的四種無所畏懼的特質），相信不共法（佛獨有的特質）是不可破壞的，相信諸佛的法是不可思議的，相信諸佛的力量是無中無邊的，相信諸如來有無量的修行法門，相信從因緣而產生果報。總而言之，相信諸菩薩普遍地修行諸佛的功德、智慧、威神力等等。 『諸佛子！菩薩這樣想：『諸佛的正法，是如此的甚深，如此的離相（超越一切表象），如此的寂滅（平靜），如此的空（無自性），如此的無相（沒有固定的形態），如此的無作（沒有造作），如此的無染（沒有污染），如此的無量（無限），如此的廣大（寬廣），如此的難以破壞。然而，凡夫的心卻墮入邪見，被無明（無知）的愚癡所矇蔽了智慧的眼睛，常常豎立起驕慢的旗幟，墮落在渴愛的羅網中，隨順諂媚和虛偽，常常懷有吝嗇和嫉妒，從而造作來世投生的因緣。他們積聚了許多貪慾、嗔恨、愚癡，生起各種嚴重的惡業，嫌恨的猛風吹動罪惡的心火，常常使其熾盛。
【English Translation】 English version Seven, the wisdom of all Buddhas is inexhaustible; eight, the conditions of mind are inexhaustible; nine, the arising of wisdom is inexhaustible; ten, the seeds of the path of the world, the seeds of the path of Dharma, and the seeds of the path of wisdom are inexhaustible. If sentient beings could be exhausted, my vows would be exhausted; if the world could be exhausted, if space could be exhausted, if the nature of Dharma could be exhausted, if Nirvana could be exhausted, if the appearance of a Buddha in the world could be exhausted, if the wisdom of all Buddhas could be exhausted, if the conditions of mind could be exhausted, if the arising of wisdom could be exhausted, if the seeds of the path could be exhausted, my vows would be exhausted. However, sentient beings are actually inexhaustible, the world, space, the nature of Dharma, Nirvana, the appearance of a Buddha in the world, the wisdom of all Buddhas, the conditions of mind, the arising of wisdom, and the seeds of the path are actually inexhaustible, and my vows and merits are also inexhaustible. 'Oh, sons of the Buddhas! If a Bodhisattva firmly makes such great vows, they will attain a mind of benefit and peace, a gentle mind, a harmonious mind, a virtuous mind, a tranquil mind, a peaceful mind, a straightforward mind, a non-distracted mind, a non-harming mind, and a non-turbid mind. In this way, they will become a believer, delighting in faith, and able to discern merits. They believe in the path that all Buddhas have fundamentally practiced, believe in practicing the Paramitas (perfections) and thereby growing, believe in skillfully entering the various Bhumis (stages of Bodhisattva practice) and attaining extraordinary merits, believe in attaining the ten powers of a Buddha, believe in possessing the four fearlessnesses, believe that the unique qualities of a Buddha are indestructible, believe that the Dharma of all Buddhas is inconceivable, believe that the power of all Buddhas is boundless and limitless, believe that the Tathagatas have countless practices, and believe that results arise from causes and conditions. In short, they believe that all Bodhisattvas universally practice the merits, wisdom, and majestic powers of all Buddhas. 'Oh, sons of the Buddhas! A Bodhisattva thinks thus: 『The true Dharma of all Buddhas is so profound, so detached from appearances, so tranquil, so empty (of inherent existence), so formless, so uncreated, so undefiled, so immeasurable, so vast, and so indestructible. However, the minds of ordinary beings fall into wrong views, their wisdom eyes are obscured by the ignorance of delusion, they constantly raise the banner of arrogance, fall into the net of craving, follow flattery and deceit, and constantly harbor stinginess and jealousy, thus creating the causes for future rebirths. They accumulate much greed, hatred, and delusion, give rise to various heavy karmas, and the fierce winds of resentment blow the fire of their sinful minds, constantly causing it to blaze.'
盛，有所施作皆與顛倒相應。欲流、有流、無明流、見流相續，起心意識種，於三界地生苦惱牙，所謂：名色和合，增長六入；諸入外塵，相對生觸；觸因緣故，生諸受；深樂受故，生渴愛；渴愛增益故，生取；取增長故，復起後有；有因緣故，有生、老、死，憂、悲、苦惱。如是因緣集諸苦聚，眾生受諸苦惱，是中無我、無我所，無作者、無受者、無知者，如草木、瓦石、又亦如影。凡夫可愍，不知不覺而受苦惱。』
「菩薩於此見諸眾生不免諸苦，即生大悲智慧：『是諸眾生，我等應救。』又欲令住畢竟佛道之樂，即生大慈智慧。菩薩摩訶薩隨順如是大慈悲法，以深妙心住在初地，於一切物無所貪惜。尊重諸佛大妙智故，學行大舍，即時所有可施之物盡能施與，所謂：穀麥、庫藏、金銀、摩尼珠、車𤦲、馬瑙、琉璃、珊瑚、琥珀、珂貝、瓔珞、嚴身之具、諸珍寶等，及象馬車乘、輦輿、人民、奴婢、眷屬、國土、城邑、聚落、廬舍、園林遊觀、妻子、男女、一切所愛，皆悉舍與，頭、目、耳、鼻、支節、手、足舉身皆與，深重佛智故而不貪惜，菩薩摩訶薩住于初地能行大舍。
「是菩薩以大悲心、大舍心救一切眾生故，轉勤推求世間、出世間利益勝事，心無疲懈，是故，菩薩生無疲惓功德。于諸經書
【現代漢語翻譯】 現代漢語譯本：當（眾生）盛時，所做的一切都與顛倒相應。欲流（對感官慾望的執著）、有流（對存在的執著）、無明流（對真理的無知）、見流（錯誤的觀點）相續不斷，產生心意識的種子，在三界（欲界、色界、無色界）中生出苦惱的萌芽，這就是：名色（精神和物質）的和合，增長六入（眼、耳、鼻、舌、身、意）；諸入與外塵（色、聲、香、味、觸、法）相對，產生觸；因觸的緣故，產生諸受（苦、樂、不苦不樂）；因深樂受的緣故，產生渴愛（對感官享受的渴望）；渴愛增長的緣故，產生取（執取）；取增長的緣故，又產生後有（未來的存在）；因有（存在）的緣故，有生、老、死，憂、悲、苦惱。如此因緣聚集諸苦，眾生承受諸苦惱，其中沒有我、沒有我所（屬於我的東西），沒有作者、沒有受者、沒有知者，如同草木、瓦石，又如同影子。凡夫可憐，不知不覺地承受苦惱。 菩薩看到這些眾生無法避免諸苦，就生起大悲智慧：『這些眾生，我們應當救度。』又想讓他們安住于究竟的佛道之樂，就生起大慈智慧。菩薩摩訶薩隨順這樣的大慈悲法，以深妙的心住在初地（菩薩修行階位的第一階段），對一切事物都沒有貪戀和吝惜。尊重諸佛的大妙智慧，學習實行大舍（徹底的佈施），即時將所有可以佈施的東西都盡力施與，包括：穀物、麥子、庫藏、金銀、摩尼珠（如意寶珠）、車𤦲（車飾）、瑪瑙、琉璃、珊瑚、琥珀、珂貝（白色貝殼）、瓔珞（項鍊）、裝飾身體的物品、各種珍寶等，以及象、馬、車乘、轎子、人民、奴婢、眷屬、國土、城邑、村落、房屋、園林遊覽之地、妻子、兒女、一切所愛，都全部捨棄，頭、眼、耳、鼻、肢體、手、足，全身都佈施，因為對佛的智慧有深刻的尊重而不貪惜，菩薩摩訶薩住在初地能夠實行大舍。 這位菩薩以大悲心、大舍心救度一切眾生，因此更加勤奮地尋求世間和出世間的利益和殊勝之事，心中沒有疲憊懈怠，所以，菩薩生起無疲倦的功德。對於各種經書
【English Translation】 English version: When (beings) are flourishing, all their actions are in accordance with delusion. The streams of desire (attachment to sensual pleasures), existence (attachment to being), ignorance (lack of knowledge of the truth), and views (wrong opinions) continue, giving rise to the seeds of consciousness, and in the three realms (desire realm, form realm, formless realm) sprout the shoots of suffering, which are: the union of name and form (mind and matter), increasing the six entrances (eye, ear, nose, tongue, body, mind); the interaction of the entrances with external objects (form, sound, smell, taste, touch, dharma) gives rise to contact; due to contact, feelings (pleasant, unpleasant, neutral) arise; due to the deep enjoyment of feelings, craving (desire for sensual pleasure) arises; due to the increase of craving, grasping (attachment) arises; due to the increase of grasping, future existence arises; due to existence, birth, old age, death, sorrow, grief, and suffering arise. Thus, these causes and conditions gather all sufferings, and beings endure all sufferings, wherein there is no self, no self-possession (things belonging to me), no doer, no receiver, no knower, like grass, wood, tiles, and stones, and also like a shadow. Ordinary people are pitiful, unknowingly enduring suffering. When Bodhisattvas see that these beings cannot avoid suffering, they give rise to great compassion and wisdom: 'These beings, we should save them.' And wishing to settle them in the ultimate bliss of the Buddha path, they give rise to great loving-kindness and wisdom. Bodhisattva Mahasattvas, following such great loving-kindness and compassion, dwell in the first ground (the first stage of a Bodhisattva's practice) with profound minds, without greed or stinginess towards anything. Respecting the great and wonderful wisdom of all Buddhas, they learn to practice great giving (complete generosity), immediately giving away all that can be given, including: grains, wheat, storehouses, gold, silver, mani jewels (wish-fulfilling jewels), car ornaments, agate, lapis lazuli, coral, amber, cowrie shells (white shells), necklaces, ornaments for the body, various treasures, etc., as well as elephants, horses, carriages, palanquins, people, servants, relatives, countries, cities, villages, houses, gardens, places for recreation, wives, children, all that is loved, all are given away, head, eyes, ears, nose, limbs, hands, feet, the whole body is given, because of deep respect for the wisdom of the Buddha, without greed or stinginess, Bodhisattva Mahasattvas dwelling in the first ground are able to practice great giving. These Bodhisattvas, with great compassion and great giving, save all beings, and therefore, they diligently seek the benefits and superior things of both the mundane and the supramundane, without fatigue or laziness in their minds, therefore, Bodhisattvas give rise to the merit of non-fatigue. Regarding various scriptures
能自開解，是故生知經書功德。得如是知經書智慧，善能籌量應作、不應作，于上中下眾生隨宜而行，隨有依止來親近者隨力利益，是故，菩薩生世智功德。得世智功德則知時、知量，慚愧莊嚴，修習自利利彼之道，是故則生慚愧功德。如是功德行中精勤修行，心不懈退，是精進不退功德，即時得堪受力；得堪受力已，勤行供養諸佛，隨佛所說，如說而行。
「諸佛子！是菩薩悉知生起如是清凈地法，所謂：信、慈、悲、舍、不疲惓、知諸經書、善解世法、慚愧、堪受力、供養諸佛、如所說行。
「又，是菩薩住歡喜地，以發願故，廣見於諸佛，數百、數千、數萬億那由他佛。菩薩見諸佛時，心大歡喜，深心愛敬，以菩薩樂具供養諸佛及供養僧，以是福德皆迴向阿耨多羅三藐三菩提。是菩薩因供養諸佛故，生教化眾生法，多以二攝攝取眾生——所謂佈施、愛語——后二攝法，但以信解力，行未善通達。
「是菩薩隨所供養諸佛、教化眾生，皆能受行清凈地法，如是諸功德皆自然迴向薩婆若，轉益明顯，堪任有用。譬如，佛子！金師鍊金，隨以火力調柔可用，增益光色。如是，菩薩隨供養諸佛、教化眾生、受行清凈諸地之法，此諸功德皆自然迴向薩婆若，轉益明顯，隨意所用。
「又，諸佛子
【現代漢語翻譯】 現代漢語譯本：
能夠自我開解，因此產生通曉經書的功德。獲得這種通曉經書的智慧，就能善於衡量什麼應該做，什麼不應該做，對於上、中、下各種根性的眾生，都能隨其根性而行事，對於前來親近依止的人，都能隨其能力給予利益。因此，菩薩產生通達世間知識的功德。獲得通達世間知識的功德，就能知道時機、知道分寸，以慚愧心莊嚴自身，修習自利利他的道路，因此產生慚愧的功德。在這樣的功德修行中精勤修行，內心不懈怠退縮，這就是精進不退的功德，即時獲得堪能承受的力量；獲得堪能承受的力量后，勤奮地供養諸佛，隨順佛所說教，如教奉行。
『諸佛子！』這位菩薩完全知曉生起這些清凈地法，即：信、慈、悲、舍、不疲倦、通曉經書、善解世間法、慚愧、堪能承受的力量、供養諸佛、如教奉行。
『又，』這位菩薩安住于歡喜地（菩薩修行階位的第一階段），因為發願的緣故，廣泛見到諸佛，數百、數千、數萬億那由他（數量單位，表示極大的數目）佛。菩薩見到諸佛時，內心非常歡喜，深深地愛戴敬重，用菩薩所喜愛的物品供養諸佛以及供養僧眾，用這些福德都回向阿耨多羅三藐三菩提（無上正等正覺）。這位菩薩因為供養諸佛的緣故，產生教化眾生的方法，多用二攝（佈施、愛語）來攝取眾生——后二攝法（利行、同事），只是憑藉信解的力量，修行尚未完全通達。
『這位菩薩』隨所供養的諸佛、教化的眾生，都能受持奉行清凈地法，這些功德都自然迴向薩婆若（一切智），更加明顯，堪能任用。譬如，佛子！金匠鍊金，隨著火力調柔，使之可用，增加光澤。如此，菩薩隨供養諸佛、教化眾生、受持奉行清凈諸地之法，這些功德都自然迴向薩婆若，更加明顯，隨意所用。
『又，諸佛子！』 現代漢語譯本：
能夠自我開解，因此產生通曉經書的功德。獲得這種通曉經書的智慧，就能善於衡量什麼應該做，什麼不應該做，對於上、中、下各種根性的眾生，都能隨其根性而行事，對於前來親近依止的人，都能隨其能力給予利益。因此，菩薩產生通達世間知識的功德。獲得通達世間知識的功德，就能知道時機、知道分寸，以慚愧心莊嚴自身，修習自利利他的道路，因此產生慚愧的功德。在這樣的功德修行中精勤修行，內心不懈怠退縮，這就是精進不退的功德，即時獲得堪能承受的力量；獲得堪能承受的力量后，勤奮地供養諸佛，隨順佛所說教，如教奉行。
『諸佛子！』這位菩薩完全知曉生起這些清凈地法，即：信、慈、悲、舍、不疲倦、通曉經書、善解世間法、慚愧、堪能承受的力量、供養諸佛、如教奉行。
『又，』這位菩薩安住于歡喜地（菩薩修行階位的第一階段），因為發願的緣故，廣泛見到諸佛，數百、數千、數萬億那由他（數量單位，表示極大的數目）佛。菩薩見到諸佛時，內心非常歡喜，深深地愛戴敬重，用菩薩所喜愛的物品供養諸佛以及供養僧眾，用這些福德都回向阿耨多羅三藐三菩提（無上正等正覺）。這位菩薩因為供養諸佛的緣故，產生教化眾生的方法，多用二攝（佈施、愛語）來攝取眾生——后二攝法（利行、同事），只是憑藉信解的力量，修行尚未完全通達。
『這位菩薩』隨所供養的諸佛、教化的眾生，都能受持奉行清凈地法，這些功德都自然迴向薩婆若（一切智），更加明顯，堪能任用。譬如，佛子！金匠鍊金，隨著火力調柔，使之可用，增加光澤。如此，菩薩隨供養諸佛、教化眾生、受持奉行清凈諸地之法，這些功德都自然迴向薩婆若，更加明顯，隨意所用。
『又，諸佛子！』
【English Translation】 English version:
Being able to understand oneself, thus arises the merit of knowing the scriptures. Having obtained this wisdom of knowing the scriptures, one is able to skillfully measure what should be done and what should not be done. Towards beings of superior, middling, and inferior capacities, one acts according to their capacities. To those who come to rely on and approach one, one benefits them according to one's ability. Therefore, a Bodhisattva generates the merit of worldly knowledge. Having obtained the merit of worldly knowledge, one knows the right time and the right measure, adorns oneself with shame and remorse, and cultivates the path of benefiting oneself and others. Thus, the merit of shame and remorse arises. In such meritorious practice, one diligently cultivates without laziness or regression. This is the merit of diligent non-regression, and one immediately obtains the power to endure. Having obtained the power to endure, one diligently makes offerings to all Buddhas, follows what the Buddhas have taught, and practices accordingly.
'Oh, sons of the Buddhas!' This Bodhisattva fully understands the arising of these pure ground dharmas, namely: faith, loving-kindness, compassion, equanimity, non-weariness, knowledge of the scriptures, skillful understanding of worldly dharmas, shame and remorse, the power to endure, making offerings to all Buddhas, and practicing as taught.
'Furthermore,' this Bodhisattva dwells in the Joyful Ground (the first stage of a Bodhisattva's path), and because of the vows made, widely sees all the Buddhas, hundreds, thousands, tens of millions, and nayutas (a unit of large numbers) of Buddhas. When the Bodhisattva sees the Buddhas, their heart is filled with great joy, deep love, and respect. They make offerings to the Buddhas and the Sangha with the things that Bodhisattvas cherish, and dedicate all these merits towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Because this Bodhisattva makes offerings to the Buddhas, they generate methods for teaching beings, mostly using the two means of gathering (giving and kind speech) to gather beings. The latter two means of gathering (beneficial action and cooperation) are only practiced through the power of faith and understanding, and the practice is not yet fully comprehended.
'This Bodhisattva,' according to the Buddhas they make offerings to and the beings they teach, is able to receive and practice the pure ground dharmas. All these merits naturally turn towards Sarvajna (omniscience), becoming more evident and readily available for use. For example, oh, sons of the Buddhas! A goldsmith refines gold, and by adjusting the heat, makes it pliable and usable, increasing its luster. Likewise, as the Bodhisattva makes offerings to the Buddhas, teaches beings, and receives and practices the pure ground dharmas, all these merits naturally turn towards Sarvajna, becoming more evident and readily available for use.
'Furthermore, oh, sons of the Buddhas!'
！菩薩摩訶薩于初地中相貌、得果，應從諸佛、菩薩、善知識所咨受請問成地之法，不應厭廢。是菩薩住初地中，應于諸佛菩薩、善知識所咨受、請問第二地中相貌、得果，無有厭足；如是，第三、第四、第五、第六、第七、第八、第九、第十地中相貌、得果，應從諸佛、菩薩、善知識所咨受、請問成十地法，無有廢厭。
「是菩薩悉應善知諸地逆順法、善知諸地成壞、善知諸地相貌因果、善知諸地得舍、善知諸地清凈行分、善知諸地從一地至一地行、善知諸地是處非是處、善知諸地轉所住處、善知諸地初事後事差別、善知諸地得不退轉相，乃至善知一切菩薩清凈地法、善知入如來智地。
「諸佛子！如是，諸菩薩善知諸地相——未發、初地乃至十地——知無障閡，得諸地智慧光明故，能得諸佛智慧光明。
「諸佛子！如大商主多將賈人慾至大城，應先問道路、退還過咎、在道利害。未發初處知道宿時，乃至善知到彼城事，能以智慧思惟籌量，具諸資用令無所乏，正導人眾得至大城，于險道中免諸患難，身及諸人皆無憂惱。
「諸佛子！菩薩摩訶薩亦復如是，住初地而善知諸地逆順法，乃至善知凈一切菩薩清凈地法、善知入如來智地。
「爾時，菩薩集大福德智慧資糧，為眾生商主隨
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）在初地（菩薩修行階位的第一個階段）中，對於其相貌和所獲得的果報，應當從諸佛、菩薩和善知識那裡請教和學習成就此地的方法，不應該感到厭倦和放棄。當菩薩安住于初地時，應該向諸佛、菩薩和善知識請教和學習第二地的相貌和所獲得的果報，不應該有任何的厭足。同樣地，對於第三、第四、第五、第六、第七、第八、第九、第十地的相貌和所獲得的果報，也應該從諸佛、菩薩和善知識那裡請教和學習成就十地的方法，不應該有任何的放棄和厭倦。 這位菩薩應該完全瞭解各地的逆行和順行之法，瞭解各地的成與壞，瞭解各地的相貌因果，瞭解各地的得與舍，瞭解各地的清凈修行部分，瞭解各地從一地到另一地的修行，瞭解各地哪些是正確的，哪些是不正確的，瞭解各地所住之處的轉變，瞭解各地初事和後事的差別，瞭解各地獲得不退轉的相貌，乃至完全瞭解一切菩薩清凈地之法，瞭解如何進入如來（佛）的智慧之地。 諸佛之子！正如這樣，諸菩薩善於瞭解各地的相貌——從未發心、初地乃至十地——瞭解其中沒有障礙，因為獲得了各地的智慧光明，所以能夠獲得諸佛的智慧光明。 諸佛之子！就像一個大商人帶領許多商人想要到達大城市，應該先詢問道路、退回的過失、在路上的利害。在未出發時就瞭解住宿的地方，乃至完全瞭解到達那個城市的事情，能夠用智慧思考和衡量，準備好各種資用，使其沒有缺乏，正確地引導眾人到達大城市，在危險的道路中免除各種患難，自身和所有人都不會有憂愁和煩惱。 諸佛之子！菩薩摩訶薩也是如此，安住于初地而善於瞭解各地的逆行和順行之法，乃至完全瞭解清凈一切菩薩清凈地之法，瞭解如何進入如來智慧之地。 那時，菩薩積累了廣大的福德和智慧資糧，作為眾生的商主，隨
【English Translation】 English version: A Bodhisattva Mahasattva (a great Bodhisattva), in the first Bhumi (the first stage of a Bodhisattva's path), regarding its characteristics and the fruits obtained, should consult and learn from all Buddhas, Bodhisattvas, and virtuous teachers about the methods to achieve this Bhumi, and should not be weary or give up. When a Bodhisattva dwells in the first Bhumi, they should inquire and learn from all Buddhas, Bodhisattvas, and virtuous teachers about the characteristics and fruits obtained in the second Bhumi, without any sense of satiety. Similarly, regarding the characteristics and fruits obtained in the third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth Bhumis, they should also consult and learn from all Buddhas, Bodhisattvas, and virtuous teachers about the methods to achieve the ten Bhumis, without any abandonment or weariness. This Bodhisattva should fully understand the methods of progression and regression in each Bhumi, understand the formation and destruction of each Bhumi, understand the causes and effects of the characteristics of each Bhumi, understand the gaining and relinquishing of each Bhumi, understand the pure practice components of each Bhumi, understand the practice of moving from one Bhumi to another, understand what is correct and incorrect in each Bhumi, understand the transformation of the dwelling place in each Bhumi, understand the differences between the initial and subsequent matters of each Bhumi, understand the characteristics of obtaining non-retrogression in each Bhumi, and even fully understand all the pure Bhumi practices of Bodhisattvas, and understand how to enter the wisdom ground of the Tathagata (Buddha). Children of the Buddhas! Just like this, all Bodhisattvas are skilled in understanding the characteristics of each Bhumi—from the initial aspiration, the first Bhumi, up to the tenth Bhumi—understanding that there are no obstacles, because they have obtained the wisdom light of each Bhumi, they are able to obtain the wisdom light of all Buddhas. Children of the Buddhas! Just like a great merchant leading many merchants who wish to reach a great city, they should first inquire about the roads, the faults of turning back, and the advantages and disadvantages on the road. Before setting out, they should understand the places to stay overnight, and even fully understand the matters of reaching that city, being able to think and measure with wisdom, prepare all the necessary resources so that there is no lack, correctly guide the people to reach the great city, avoid all the troubles on the dangerous roads, and both themselves and all the people will have no worries or distress. Children of the Buddhas! A Bodhisattva Mahasattva is also like this, dwelling in the first Bhumi and being skilled in understanding the methods of progression and regression in each Bhumi, and even fully understanding the pure Bhumi practices of all Bodhisattvas, and understanding how to enter the wisdom ground of the Tathagata. At that time, the Bodhisattva accumulates vast merits and wisdom resources, as a merchant leader for sentient beings, following
宜教化，令出生死險難惡處，示安隱道，乃至令住薩婆若智慧大城，無諸衰惱。是故，諸佛子！菩薩摩訶薩常應心不疲惓，勤修諸地本行，乃至善知入如來智地。
「諸佛子！是名『略說菩薩摩訶薩入歡喜地門』，廣說則有無量百千萬億阿僧祇事。
「菩薩摩訶薩住在此地多作閻浮提王，豪貴自在，常護正法，能以佈施攝取眾生，善除眾生慳貪之垢，常行大施而不窮匱。所作善業——若佈施、若愛語、若利益、若同事——是諸福德皆不離唸佛、不離念法、不離念諸菩薩摩訶薩伴、不離念諸菩薩所行道、不離念諸波羅蜜、不離念十地，不離念諸力、無畏、不共法，乃至不離念具足一切種智。常生是心：『我當於一切眾生之中為首、為勝、為大、為妙、為上、為無上、為導、為將、為師、為尊，乃至於一切眾生中為依止者。』
「諸佛子！是菩薩摩訶薩若欲舍家勤行精進，須臾之間于佛法中便能捨家、妻子、五欲。得出家已，勤行精進，須臾之間得百三昧，得見百佛、知百佛神力、能動百佛世界、能飛過百佛世界、能照百佛世界、能教化百佛世界眾生、能住壽百劫、能知過去未來世各百劫事、能善入百法門、能變身為百，於一一身能示百菩薩以為眷屬——若以願力，自在示現過於此數，若干百千萬億那
【現代漢語翻譯】 現代漢語譯本 應當教化眾生，使他們脫離生死險難的惡劣境地，為他們指明安穩的道路，乃至使他們安住于薩婆若（一切智）的智慧大城，沒有各種衰敗和煩惱。因此，各位佛子！菩薩摩訶薩應當常常心不疲倦，勤奮修習各個菩薩地的根本修行，乃至善於了知進入如來智慧的境界。 各位佛子！這名為『簡略講述菩薩摩訶薩進入歡喜地之門』，如果廣說，則有無量百千萬億阿僧祇（無數）的事。 菩薩摩訶薩安住在此地，大多會成為閻浮提（我們所居住的這個世界）的國王，擁有豪貴和自在的身份，常常守護正法，能夠以佈施來攝受眾生，善於去除眾生的慳貪污垢，常常行大布施而不會窮盡。所做的善業——無論是佈施、愛語、利益、同事——這些福德都不離唸佛、不離念法、不離念諸菩薩摩訶薩同伴、不離念諸菩薩所修行的道、不離念諸波羅蜜（到達彼岸的方法）、不離念十地、不離念諸力、無畏、不共法，乃至不離念具足一切種智（佛陀的智慧）。常常生起這樣的心念：『我應當在一切眾生之中成為首領、成為殊勝、成為偉大、成為美妙、成為至上、成為無上、成為引導者、成為將領、成為導師、成為尊者，乃至在一切眾生中成為依靠者。』 各位佛子！這位菩薩摩訶薩如果想要捨棄家庭，勤奮修行精進，在很短的時間內，就能在佛法中捨棄家庭、妻子、五欲。出家之後，勤奮修行精進，在很短的時間內就能得到百種三昧（禪定），得見百佛，知道百佛的神力，能夠震動百佛世界，能夠飛過百佛世界，能夠照耀百佛世界，能夠教化百佛世界的眾生，能夠住世百劫，能夠知道過去未來世各百劫的事情，能夠善入百法門，能夠變身為百，在每一個身體都能示現百位菩薩作為眷屬——如果以願力，自在示現的數量會超過這個數目，達到若干百千萬億那由他（極大的數量）。
【English Translation】 English version They should educate and transform beings, causing them to escape the perilous and evil realms of birth and death, showing them the path of peace and security, and even causing them to dwell in the great city of wisdom of Sarvajna (all-knowing), free from all decay and afflictions. Therefore, O sons of the Buddhas! Bodhisattva Mahasattvas should always be tireless in mind, diligently cultivating the fundamental practices of the various Bodhisattva grounds, even to the point of skillfully knowing how to enter the realm of the Tathagata's wisdom. O sons of the Buddhas! This is called 'a brief explanation of the gate for Bodhisattva Mahasattvas to enter the Joyful Ground.' If explained extensively, there would be countless hundreds of thousands of millions of asamkhyas (innumerable) of matters. Bodhisattva Mahasattvas who dwell in this ground often become kings of Jambudvipa (the world we inhabit), possessing wealth, nobility, and freedom. They constantly protect the Dharma, are able to gather beings through generosity, skillfully remove the defilements of stinginess from beings, and constantly practice great giving without ever being depleted. The virtuous deeds they perform—whether giving, loving speech, benefiting, or acting in concert—these merits are never separate from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Bodhisattva Mahasattva companions, mindfulness of the path practiced by the Bodhisattvas, mindfulness of the Paramitas (perfections), mindfulness of the Ten Grounds, mindfulness of the powers, fearlessness, and unique qualities, and even mindfulness of possessing all-knowing wisdom. They constantly generate this thought: 'I shall be the leader, the superior, the great, the wonderful, the supreme, the unsurpassed, the guide, the general, the teacher, the venerable one among all beings, and even the refuge for all beings.' O sons of the Buddhas! If this Bodhisattva Mahasattva wishes to renounce their home and diligently practice with vigor, in a very short time, they can renounce their home, spouse, and the five desires within the Dharma. Having left home, they diligently practice with vigor, and in a very short time, they can attain a hundred samadhis (meditative absorptions), see a hundred Buddhas, know the spiritual power of a hundred Buddhas, be able to shake a hundred Buddha worlds, be able to fly over a hundred Buddha worlds, be able to illuminate a hundred Buddha worlds, be able to teach and transform beings in a hundred Buddha worlds, be able to live for a hundred kalpas, be able to know the events of a hundred kalpas in the past and future, be able to skillfully enter a hundred Dharma gates, be able to transform into a hundred bodies, and in each body be able to manifest a hundred Bodhisattvas as their retinue—if by the power of their vows, they can freely manifest more than this number, reaching countless hundreds of thousands of millions of nayutas (extremely large numbers).
由他不可計知。」
爾時，金剛藏菩薩摩訶薩欲重明此義而說偈言：
「若有諸眾生， 厚修集善根， 成就於白法， 親近於諸佛， 清凈信力大， 隨順慈悲心， 如是人能發， 無量之佛智。 諸佛一切智， 無量力清凈、 堪受力堅牢， 成就諸佛法。 悲心救世間， 凈修諸佛國， 敷演轉法輪， 發此無上愿。 一念知三世， 而無有別異， 種種時差別， 以示於世間。 略說則盡求， 諸佛之功德， 發於廣大心， 猶若如虛空。 悲心智慧首， 方便合修行， 凈信深心故， 其力無有量。 心向無障礙， 而不隨他教， 同諸佛平等， 而生於大心。 諸佛子當生， 如是之實心， 即離凡夫行， 入于佛所行； 即生如來家， 無有可譏嫌； 則同於諸佛， 必成無上道。 生如是心時， 即便得初地， 其心不可動， 猶若如山王。 是菩薩便有， 大喜相顯現， 其心常清凈， 堪受于大事。 心不樂斗訟、 不好惱眾生， 無有瞋恨心， 樂慚愧恭敬。 又習行直心， 守護于諸根， 常念救世間、 念求諸佛智。 心生於歡喜， 我當得此事，
【現代漢語翻譯】 現代漢語譯本 無法用他來衡量和知曉。
這時，金剛藏菩薩摩訶薩（Bodhisattva Mahāsattva, 偉大的菩薩）爲了再次闡明這個道理，說了以下偈頌：
『如果眾生，深厚地修習積累善根， 成就清凈的法，親近諸佛， 清凈的信心強大，順應慈悲之心， 這樣的人能夠發起，無量的佛智。 諸佛的一切智慧，無量的力量清凈， 堪受的力量堅固，成就諸佛的法。 以悲心救度世間，清凈地修持諸佛的國土， 宣講轉法輪，發起這無上的誓願。 一念之間知曉三世，而沒有分別差異， 種種時間上的差別，用來向世間展示。 簡略地說，就是盡力追求，諸佛的功德， 發起廣大的心，就像虛空一樣。 以悲心和智慧為首，方便地結合修行， 因為清凈的信心和深切的心，其力量是無量的。 心向往無障礙，而不隨從他人的教導， 與諸佛平等，而生起大心。 諸佛的弟子應當生起，這樣的真實心， 就脫離了凡夫的行為，進入了佛所行的境界； 就出生在如來的家中，沒有可以被譏諷和嫌棄的地方； 就等同於諸佛，必定成就無上的道。 當生起這樣的心時，就立即證得初地（菩薩的第一個階位）， 其心不可動搖，就像山王一樣。 這位菩薩便會，顯現出大歡喜的相， 其心常常清凈，堪受重大的事情。 心不喜好爭鬥訴訟，不好惱害眾生， 沒有嗔恨之心，喜歡慚愧和恭敬。 又修習正直的心，守護自己的諸根（眼、耳、鼻、舌、身、意）， 常常想著救度世間，想著追求諸佛的智慧。 心中生起歡喜，我應當得到這樣的成就，』
【English Translation】 English version cannot be measured or known by him.
At that time, Bodhisattva Mahāsattva Vajragarbha (Bodhisattva Mahāsattva, the great Bodhisattva) , wishing to further clarify this meaning, spoke the following verses:
'If there are sentient beings, who deeply cultivate and accumulate roots of goodness, Accomplish pure Dharma, draw near to all Buddhas, With great pure faith, in accordance with a compassionate heart, Such a person can generate, immeasurable Buddha wisdom. All the wisdom of the Buddhas, immeasurable power and purity, The power to endure is firm, accomplishing the Dharma of all Buddhas. With a compassionate heart to save the world, purely cultivate the Buddha lands, Expound and turn the Dharma wheel, generate this supreme vow. In a single thought, know the three times, without any distinction or difference, Various differences in time, are used to show to the world. Briefly speaking, it is to strive to seek, the merits of all Buddhas, Generate a vast mind, like the empty space. With compassion and wisdom as the head, skillfully combine practice, Because of pure faith and a deep heart, its power is immeasurable. The mind aspires to no obstacles, and does not follow the teachings of others, Equal to all Buddhas, and generates a great mind. The disciples of the Buddhas should generate, such a true heart, Then they will leave the actions of ordinary beings, and enter the realm of the Buddhas; Then they will be born into the family of the Tathagata (如來, Thus Come One), without any place for ridicule or dislike; Then they will be equal to all Buddhas, and will surely achieve the supreme path. When such a mind is generated, one immediately attains the first Bhumi (地, stage of a Bodhisattva), Their mind cannot be shaken, like the king of mountains. This Bodhisattva will then, manifest the appearance of great joy, Their mind is always pure, capable of undertaking great matters. The mind does not delight in disputes or lawsuits, does not like to trouble sentient beings, Without a heart of anger, they delight in shame and respect. They also practice a straight mind, guarding their senses (eyes, ears, nose, tongue, body, mind), Always thinking of saving the world, thinking of seeking the wisdom of the Buddhas. Joy arises in the heart, 'I shall attain this accomplishment,'
得於歡喜地， 即過五恐怖： 不活畏、死畏、 及與惡名畏、 三惡道怖畏、 大眾威德畏。 以不貪著我， 及與我所故， 是諸佛子等， 遠離諸怖畏。 常行慈悲心， 恒有信恭敬， 慚愧功德備， 晝夜增善法。 樂功德實利， 不樂於諸欲， 如有所聞法， 能常善思惟。 無有貪著行， 斷諸利養心， 常樂於菩提， 一心求佛智。 行諸波羅蜜， 離於諂曲心， 隨說而能行， 安住實語中。 不污諸佛家、 不捨菩薩學， 遠世間事業， 樂利於世間。 求善法無厭， 精進轉增益， 諸菩薩如是， 好樂諸功德， 而發於大愿， 求欲見諸佛、 護法至佛所、 行菩薩妙行、 化一切眾生、 凈一切佛土。 我佛國土中， 滿諸大菩薩， 諸菩薩同心， 見聞皆不空。 一切微塵中， 諸佛成佛道， 發於如是等， 無量無邊愿， 是愿無窮盡， 如虛空、眾生、 法性、世、涅槃、 諸佛出、智慧、 心緣、起智、種， 我願如是住。 如是發大愿， 心柔軟調順， 能信佛功德， 而觀于眾生。 知從因緣起， 則生慈悲心， 即于苦眾生， 我當救度之
【現代漢語翻譯】 現代漢語譯本 從歡喜地（菩薩修行的一個階段）出發，就能超越五種恐懼： 對無法生存的恐懼、對死亡的恐懼、對惡名的恐懼、 對三惡道（地獄、餓鬼、畜生）的恐懼、以及對大眾威嚴的恐懼。 因為不貪戀『我』以及『我所擁有』， 這些佛子們，就能遠離各種恐懼。 他們常常懷有慈悲之心，始終保持信心和恭敬， 具備慚愧的功德，日夜增長善法。 他們樂於功德的真實利益，不貪戀各種慾望， 對於所聽聞的佛法，能夠經常善加思惟。 他們沒有貪戀的行為，斷除追求利益供養的心， 常常樂於菩提（覺悟），一心尋求佛的智慧。 他們修行各種波羅蜜（到達彼岸的方法），遠離諂媚虛偽的心， 能夠隨所說的教導而實踐，安住于真實的話語中。 他們不玷污佛的家風，不捨棄菩薩的學業， 遠離世俗的事業，樂於利益世間。 他們追求善法永不滿足，精進修行不斷增長， 這些菩薩們就是這樣，喜愛各種功德， 並且發起宏大的誓願，渴望見到諸佛， 護持佛法直至成佛，修行菩薩的微妙行為， 教化一切眾生，凈化一切佛土。 在我的佛國中，充滿了大菩薩們， 這些菩薩們同心同德，所見所聞都不會落空。 在每一個微塵中，都有諸佛成就佛道， 他們發起如此等等，無量無邊的誓願， 這些誓願無窮無盡，如同虛空、眾生、 法性（諸法實相）、世界、涅槃（寂滅）、諸佛出世、智慧、 心緣、生起智慧、種子，我的誓願也如此安住。 如此發起大愿，心柔軟調順， 能夠相信佛的功德，並且觀察眾生。 知道一切都從因緣而生起，就會生起慈悲之心， 對於受苦的眾生，我應當救度他們。
【English Translation】 English version Having attained the Joyful Ground (a stage of Bodhisattva practice), one then transcends the five fears: The fear of not surviving, the fear of death, the fear of ill-repute, The fear of the three evil paths (hell, hungry ghosts, animals), and the fear of the majesty of the assembly. Because they do not cling to 'self' and 'what belongs to self,' These children of the Buddha are able to be free from all fears. They constantly hold a compassionate heart, always maintain faith and reverence, Possess the merit of shame and remorse, and increase good dharmas day and night. They delight in the real benefits of merit, and do not crave various desires, Regarding the Dharma they have heard, they are able to constantly contemplate it well. They have no actions of greed, cutting off the mind of seeking profit and offerings, They are always joyful in Bodhi (enlightenment), wholeheartedly seeking the wisdom of the Buddha. They practice various Paramitas (ways to reach the other shore), and are free from flattering and deceitful minds, They are able to practice according to what is taught, and abide in truthful words. They do not defile the Buddha's family, do not abandon the Bodhisattva's studies, They stay away from worldly affairs, and are happy to benefit the world. They seek good dharmas without satiety, and their diligent practice continues to increase, These Bodhisattvas are like this, delighting in various merits, And they make great vows, longing to see all the Buddhas, Protecting the Dharma until Buddhahood, practicing the wonderful conduct of Bodhisattvas, Transforming all sentient beings, purifying all Buddha lands. In my Buddha land, it is filled with great Bodhisattvas, These Bodhisattvas are of one mind and one virtue, and what they see and hear will not be in vain. In every single mote of dust, there are Buddhas achieving Buddhahood, They make such vows, immeasurable and boundless, These vows are endless, like space, sentient beings, Dharmata (the true nature of all things), the world, Nirvana (extinction), the appearance of Buddhas, wisdom, Mental conditions, the arising of wisdom, seeds, my vows also abide like this. Having made such great vows, their hearts are soft and harmonious, They are able to believe in the merits of the Buddha, and observe sentient beings. Knowing that everything arises from causes and conditions, they will give rise to a compassionate heart, For suffering sentient beings, I shall liberate them.
。 為是眾生故， 而行種種施， 所謂妙國土、 上妙諸珍寶、 像馬及車乘、 眷屬與人民、 頭目及手足、 肌肉施無悔。 求種種經書， 心無有疲惓， 得解其義趣， 能隨世而行。 慚愧堪受心， 漸令得增長， 能以恭敬心， 供養無量佛。 智者于日夜， 如是常修行， 善根得明瞭， 猶若成鍊金。 菩薩住是地， 能了知十住， 展轉修行時， 無有諸障礙。 譬如賈客主， 欲利諸商人， 先問道路中， 諸險艱難事。 菩薩住初地， 應知諸地行， 而無有障礙， 能至於佛地。 住是初地中， 多作閻浮王， 善知于諸法， 常行慈悲心。 如法而化導， 一切皆信敬， 勸令行佈施， 以求佛智慧。 菩薩若舍國， 佛法中出家， 勤行於精進， 即得百三昧、 及見百諸佛、 震動百國土、 光明照百國、 飛行亦如是， 化百土眾生、 入于百法門、 念知百劫事、 示現百種身、 能以百菩薩， 眷屬而示現， 若以其願力， 過是數無量。 今明初地義， 但以略解說， 若欲廣說者， 億劫不能盡。 是初菩薩地， 名之為歡喜， 利
【現代漢語翻譯】 現代漢語譯本 爲了眾生的緣故，菩薩實行種種佈施， 例如美好的國土、上等的珍寶、 大象、馬匹和車乘、眷屬和人民、 頭、眼睛、手、腳，甚至肌肉，都毫無後悔地施捨。 他們尋求各種經書，心中沒有疲倦， 理解其中的意義和旨趣，能夠順應世俗而行。 他們懷有慚愧和堪受的心，逐漸使其增長， 能夠以恭敬的心，供養無量的佛。 有智慧的人日夜如此修行， 善根得以明瞭，就像煉成的黃金一樣。 菩薩安住于這個初地，能夠了解十住（菩薩修行過程中的十個階段）， 在輾轉修行的過程中，沒有任何障礙。 譬如商隊的首領，爲了利益商人， 會先詢問道路中的各種危險和艱難之處。 菩薩安住于初地，應當瞭解各個地的修行， 從而沒有任何障礙，能夠到達佛的境界。 安住于這個初地中，菩薩多會成為閻浮王（指統治閻浮提的國王）， 善於瞭解各種佛法，常常實行慈悲心。 他們如法地教化引導眾生，一切眾生都信奉和尊敬他們， 勸導眾生實行佈施，以求得佛的智慧。 菩薩如果捨棄國家，在佛法中出家， 勤奮地修行精進，就能立即獲得百種三昧（禪定）， 並且見到百位佛，震動百個國土， 光明照耀百個國土，飛行也是如此， 教化百個國土的眾生，進入百種法門， 憶念知道百劫的事情，示現百種身形， 能夠以百位菩薩作為眷屬而示現， 如果憑藉他們的願力，所能成就的將超過這個數量，無法衡量。 現在說明初地的意義，只是略微地解釋， 如果要詳細解說，即使經過億劫也說不完。 這個初菩薩地，名稱叫做歡喜地， 利益
【English Translation】 English version For the sake of all sentient beings, Bodhisattvas practice various forms of giving, Such as wonderful lands, supreme treasures, Elephants, horses, and carriages, family members and people, Heads, eyes, hands, feet, and even muscles, they give without regret. They seek various scriptures, their minds without weariness, Understanding their meaning and purpose, able to act in accordance with the world. They possess a sense of shame and a receptive heart, gradually increasing it, Able to offer to countless Buddhas with a respectful mind. The wise ones practice like this day and night, Their roots of goodness become clear, like refined gold. Bodhisattvas dwell in this first ground, able to understand the ten abodes (ten stages in a Bodhisattva's practice), In the process of their practice, there are no obstacles. Just like the leader of a caravan, to benefit the merchants, He first asks about the dangers and difficulties on the road. Bodhisattvas dwelling in the first ground should understand the practices of each ground, So that there are no obstacles, and they can reach the state of Buddhahood. Dwelling in this first ground, Bodhisattvas often become kings of Jambudvipa (referring to the king ruling Jambudvipa), Skilled in understanding all the Dharma, they constantly practice compassion. They teach and guide sentient beings according to the Dharma, and all beings believe and respect them, Encouraging beings to practice giving, in order to seek the wisdom of the Buddha. If a Bodhisattva abandons their kingdom and leaves home in the Buddha's Dharma, Diligently practicing with vigor, they will immediately attain a hundred samadhis (meditative states), And see a hundred Buddhas, shake a hundred lands, Their light illuminates a hundred lands, and their flight is also like this, They transform sentient beings in a hundred lands, entering a hundred Dharma gates, Remembering and knowing the events of a hundred kalpas, manifesting a hundred forms, Able to manifest with a hundred Bodhisattvas as their retinue, If relying on their vows, what they can accomplish will exceed this number, immeasurable. Now explaining the meaning of the first ground, it is only a brief explanation, If one were to explain in detail, even after billions of kalpas, it would not be finished. This first Bodhisattva ground is called the Ground of Joy, Benefit
益眾生者， 今已分別說。」◎◎
離垢地第二
一切菩薩眾， 聞說上地義， 其心皆清凈， 歡喜無有量。 各于所坐處， 踴住虛空中， 脫身上妙衣， 以散金剛藏。 咸皆稱讚言： 「善哉，金剛藏！ 大智無所畏， 善說菩薩地。」 解脫月大士， 知眾心清凈， 欲聞第二地， 相貌之所說， 即請金剛藏： 「大智！愿解說， 第二地相貌， 一切皆欲聞。」
爾時，金剛藏菩薩摩訶薩語解脫月菩薩言：「佛子！諸菩薩摩訶薩已具足初地、欲得第二地者，當生十心。何等為十？一、柔軟心，二、調和心，三、堪受心，四、善心，五、寂滅心，六、真心，七、不雜心，八、無貪吝心，九、快心，十、大心。若諸菩薩摩訶薩已具足初地、欲得二地者，先當生是十心。
「諸佛子！菩薩欲住是離垢地，從本已來離一切殺生、捨棄刀杖、無瞋恨心、有慚有愧。於一切眾生起慈悲心、常求樂事，尚不噁心惱于眾生，何況粗惡？離諸劫盜，資生之物常自滿足，不壞他財。若物屬他、他所受用、他所攝者，於是物中，一草、一葉不與不取，何況過者？離於邪淫，自足妻色，不求外慾、屬他女人；尚不生心，何況從事？離於妄語，常真語、實語、諦
【現代漢語翻譯】 現代漢語譯本：
『爲了利益眾生，我已經分別解說了。』
離垢地第二
一切菩薩眾，聽聞解說上地（指菩薩修行的高級階段）的意義，他們的內心都清凈，歡喜無量。他們各自在所坐之處，踴身升到虛空中，脫下身上美妙的衣裳，用來散佈在金剛藏（菩薩名）的身上。他們都稱讚說：『善哉，金剛藏！您大智無畏，善於解說菩薩的修行階段。』
解脫月（菩薩名）大士，知道大眾內心清凈，想要聽聞第二地（菩薩修行的第二個階段）的相貌，就請問金剛藏：『大智！愿您解說第二地的相貌，大家都想聽聞。』
這時，金剛藏菩薩摩訶薩對解脫月菩薩說：『佛子！諸位菩薩摩訶薩已經具足初地（菩薩修行的第一個階段），想要得到第二地，應當生起十種心。是哪十種呢？一、柔軟心，二、調和心，三、堪受心，四、善心，五、寂滅心，六、真心，七、不雜心，八、無貪吝心，九、快心，十、大心。如果諸位菩薩摩訶薩已經具足初地，想要得到二地，首先應當生起這十種心。
『諸位佛子！菩薩想要安住于這離垢地（菩薩修行的第二個階段），從根本上就遠離一切殺生，捨棄刀杖，沒有瞋恨心，有慚愧心。對於一切眾生生起慈悲心，常常尋求快樂的事情，尚且不以噁心惱害眾生，何況粗暴的惡行？遠離一切偷盜，生活所需的物品常常自己滿足，不損壞他人的財物。如果物品屬於他人，他人所受用，他人所攝持，對於這些物品，一草一葉都不給予不拿取，何況超過這些的？遠離邪淫，滿足於自己的妻子，不尋求外慾，不貪戀屬於他人的女人；尚且不生起這樣的心，何況從事這樣的行為？遠離妄語，常常說真話、實話、真實的話。
English version:
'For the benefit of sentient beings, I have already explained them separately.'
The Second Stage: The Stainless Ground
All the Bodhisattvas, upon hearing the meaning of the higher stages (referring to the advanced stages of Bodhisattva practice), their minds became pure, and their joy was immeasurable. Each of them, from their respective seats, rose into the empty space, took off their exquisite garments, and scattered them upon Vajragarbha (a Bodhisattva's name). They all praised, saying: 'Well done, Vajragarbha! You are of great wisdom and fearlessness, and you skillfully explain the stages of Bodhisattva practice.'
Bodhisattva Vimukticandra (a Bodhisattva's name), knowing that the minds of the assembly were pure and desiring to hear about the characteristics of the second stage (the second stage of Bodhisattva practice), asked Vajragarbha: 'Great Wisdom! We wish that you would explain the characteristics of the second stage, as everyone desires to hear it.'
At that time, Bodhisattva Mahasattva Vajragarbha said to Bodhisattva Vimukticandra: 'Children of the Buddha! Those Bodhisattva Mahasattvas who have already fulfilled the first stage (the first stage of Bodhisattva practice) and desire to attain the second stage should generate ten kinds of minds. What are these ten? First, a gentle mind; second, a harmonious mind; third, a receptive mind; fourth, a virtuous mind; fifth, a tranquil mind; sixth, a true mind; seventh, an unmixed mind; eighth, a mind without greed or stinginess; ninth, a joyful mind; and tenth, a great mind. If these Bodhisattva Mahasattvas have already fulfilled the first stage and desire to attain the second stage, they should first generate these ten minds.
'Children of the Buddha! Bodhisattvas who wish to abide in this Stainless Ground (the second stage of Bodhisattva practice) fundamentally abstain from all killing, abandon weapons, have no hatred, and possess a sense of shame and remorse. They generate compassion for all sentient beings, constantly seek happiness, and would not even harm sentient beings with evil intentions, let alone with coarse and evil actions. They abstain from all theft, are always content with their own necessities, and do not damage the property of others. If an object belongs to another, is used by another, or is possessed by another, they would not give or take even a single blade of grass or a single leaf, let alone anything more. They abstain from sexual misconduct, are content with their own spouse, do not seek external desires, and do not covet another's woman; they would not even generate such thoughts, let alone engage in such actions. They abstain from false speech, always speaking truthfully, honestly, and sincerely.'
【English Translation】 'For the benefit of sentient beings, I have already explained them separately.'
The Second Stage: The Stainless Ground
All the Bodhisattvas, upon hearing the meaning of the higher stages (referring to the advanced stages of Bodhisattva practice), their minds became pure, and their joy was immeasurable. Each of them, from their respective seats, rose into the empty space, took off their exquisite garments, and scattered them upon Vajragarbha (a Bodhisattva's name). They all praised, saying: 'Well done, Vajragarbha! You are of great wisdom and fearlessness, and you skillfully explain the stages of Bodhisattva practice.'
Bodhisattva Vimukticandra (a Bodhisattva's name), knowing that the minds of the assembly were pure and desiring to hear about the characteristics of the second stage (the second stage of Bodhisattva practice), asked Vajragarbha: 'Great Wisdom! We wish that you would explain the characteristics of the second stage, as everyone desires to hear it.'
At that time, Bodhisattva Mahasattva Vajragarbha said to Bodhisattva Vimukticandra: 'Children of the Buddha! Those Bodhisattva Mahasattvas who have already fulfilled the first stage (the first stage of Bodhisattva practice) and desire to attain the second stage should generate ten kinds of minds. What are these ten? First, a gentle mind; second, a harmonious mind; third, a receptive mind; fourth, a virtuous mind; fifth, a tranquil mind; sixth, a true mind; seventh, an unmixed mind; eighth, a mind without greed or stinginess; ninth, a joyful mind; and tenth, a great mind. If these Bodhisattva Mahasattvas have already fulfilled the first stage and desire to attain the second stage, they should first generate these ten minds.'
'Children of the Buddha! Bodhisattvas who wish to abide in this Stainless Ground (the second stage of Bodhisattva practice) fundamentally abstain from all killing, abandon weapons, have no hatred, and possess a sense of shame and remorse. They generate compassion for all sentient beings, constantly seek happiness, and would not even harm sentient beings with evil intentions, let alone with coarse and evil actions. They abstain from all theft, are always content with their own necessities, and do not damage the property of others. If an object belongs to another, is used by another, or is possessed by another, they would not give or take even a single blade of grass or a single leaf, let alone anything more. They abstain from sexual misconduct, are content with their own spouse, do not seek external desires, and do not covet another's woman; they would not even generate such thoughts, let alone engage in such actions. They abstain from false speech, always speaking truthfully, honestly, and sincerely.'
語、隨語，不作憎惡妄語；乃至夢中尚不妄語，何況故作妄語？離於兩舌，無破壞心，此聞不向彼說、彼聞不向此說，于斗諍離散人中常好和合。離於惡口，所有言語粗䵃、苦惡、令他瞋惱，又以瞋慢令他怖畏、惱熱、不愛、不喜，自壞其身亦壞於他，如是等語皆悉舍離。所有言語甚可喜樂、美妙悅耳、能化人心、和柔具足、多人愛念、能令他人歡喜悅樂，常出如是之語。離於綺語，常自守護，所可言說應作、不作，常知時語、實語、利益語、順法語、籌量語、不為戲樂語，乃至戲笑尚不綺語，何況故作？不貪他物，若有屬他、他所貪著、他所攝用，不作是念：『我當取之。』離瞋害心、嫌恨心、迫熱心等，常于眾生求好事心、愛潤心、利益心、慈悲心。離於占相，習行正見，決定深信罪福因緣，離於諂曲，誠信三寶，生決定心。
「菩薩如是常護善道，作是思惟：『眾生墮諸惡道者皆由十不善道因緣。我今當自住十善法，亦當為人說諸善法、示正行處。何以故？若人自不行善，為他說法、令住善者，無有是處。』
「又，是菩薩復深思惟：『行十不善道因緣故，則墮地獄、畜生、餓鬼；行十善道因緣故，則生人處，乃至有頂處生。』又，是十善道與智慧和合修行。心劣弱者，樂少功德、厭畏三界、大悲
【現代漢語翻譯】 現代漢語譯本 不隨順妄語，不作令人憎惡的妄語；乃至在夢中都不說妄語，更何況是故意說妄語呢？遠離兩舌，沒有破壞他人關係的念頭，聽到這邊的話不向那邊說，聽到那邊的話不向這邊說，對於那些爭鬥離散的人，常常希望他們和合。遠離惡口，所有言語粗俗、惡毒、令人痛苦、使他人嗔怒，又以嗔恨和傲慢使他人恐懼、煩惱、不悅、不喜，既傷害自己也傷害他人，像這樣的言語都全部捨棄。所有言語都非常令人喜悅、美好動聽、能夠感化人心、溫和柔順、多人喜愛、能夠使他人歡喜快樂，常常說這樣的話。遠離綺語，常常自我守護，所說的話應該做還是不應該做，常常知道何時該說、說真實的話、說有益的話、說符合佛法的話、經過思考的話，不說戲謔玩樂的話，乃至開玩笑都不說綺語，更何況是故意說綺語呢？不貪圖他人的財物，如果有什麼東西屬於他人、他人所貪戀、他人所使用，不產生這樣的念頭：『我應當把它拿過來。』遠離嗔恨傷害的心、嫌棄憎恨的心、逼迫煩熱的心等，常常對眾生懷有希望他們好的心、愛護滋潤的心、利益他們的心、慈悲的心。遠離占卜相術，修習正見，堅定深信罪福的因果關係，遠離諂媚虛偽，誠信三寶（佛、法、僧），生起堅定的信心。 菩薩像這樣常常守護善道，這樣思考：『眾生墮入各種惡道都是由於十不善道的因緣。我現在應當自己安住於十善法，也應當為他人宣說各種善法、指示正確的修行之處。為什麼呢？如果自己不行善，卻為他人說法、使他人安住于善法，沒有這樣的道理。』 而且，這位菩薩又深入思考：『由於修行十不善道的因緣，就會墮入地獄、畜生、餓鬼；由於修行十善道的因緣，就會生於人道，乃至生於有頂天。』而且，這十善道要與智慧相結合修行。心力弱小的人，喜歡少許功德、厭惡三界（欲界、色界、無色界）、大悲心薄弱，
【English Translation】 English version Not following false speech, not engaging in hateful false speech; even in dreams, not speaking falsely, let alone intentionally speaking falsely? Abandoning divisive speech, without the intention to disrupt relationships, not conveying what is heard here to there, nor what is heard there to here, always wishing for harmony among those who are quarreling and separated. Abandoning harsh speech, all words that are coarse, bitter, painful, causing others to be angry, and using anger and arrogance to make others fearful, troubled, displeased, and unhappy, harming both oneself and others, all such speech is completely abandoned. All words that are very pleasing, beautiful to hear, capable of transforming hearts, gentle and harmonious, loved by many, able to make others happy and joyful, such words are always spoken. Abandoning frivolous speech, always guarding oneself, knowing what should be said and what should not be said, always knowing when to speak, speaking truthfully, speaking beneficially, speaking in accordance with the Dharma, speaking after consideration, not speaking playfully, not even engaging in frivolous speech when joking, let alone intentionally speaking frivolously? Not coveting the possessions of others, if something belongs to another, is coveted by another, or is used by another, not having the thought: 'I should take it.' Abandoning the mind of anger and harm, the mind of dislike and hatred, the mind of oppression and agitation, etc., always having a mind of wishing well for all beings, a mind of care and nourishment, a mind of benefiting them, and a mind of compassion. Abandoning divination and fortune-telling, practicing right view, firmly believing in the law of cause and effect of good and bad deeds, abandoning flattery and deceit, having faith in the Three Jewels (Buddha, Dharma, Sangha), and generating firm faith. The Bodhisattva thus constantly protects the path of goodness, thinking: 'Beings fall into various evil realms due to the causes of the ten non-virtuous paths. Now I should abide in the ten virtuous practices myself, and also explain the various virtuous practices to others, and show the correct path of practice. Why? If one does not practice virtue oneself, yet explains the Dharma to others and causes them to abide in virtue, there is no such principle.' Moreover, this Bodhisattva further contemplates deeply: 'Due to practicing the ten non-virtuous paths, one will fall into hell, the animal realm, and the hungry ghost realm; due to practicing the ten virtuous paths, one will be born in the human realm, and even in the highest heaven.' Moreover, these ten virtuous paths should be practiced in conjunction with wisdom. Those with weak minds, who like small merits, are averse to the three realms (desire realm, form realm, formless realm), and have weak great compassion,
心薄，從他聞法至聲聞乘。復有人行是十善道，不從他聞、自然得知，不能具足大悲方便，而能深入眾因緣法至辟支佛乘。復有人行是十善道，清凈具足，其心廣大，無量無邊。于眾生中起大慈悲、有方便力，志願堅固——不捨一切眾生故、求佛大智慧故、清凈菩薩諸地故、能凈諸波羅蜜故——能入深廣大行。又，能清凈行是十善道乃至能得佛十力、四無所畏、四無礙智、大慈大悲、乃至具足一切種智、集諸佛法。是故，我等應行十善道，常求一切智慧。
「是菩薩復作是思惟：『此十不善道，上者、地獄因緣，中者、畜生因緣，下者、餓鬼因緣。于中，殺生之罪能令眾生墮于地獄、畜生、餓鬼，若生人中得二種果報：一者、短命，二者、多病。劫盜之罪亦令眾生墮于地獄、畜生、餓鬼道，若生人中得二種果報：一者、貧窮，二者、共財不得自在。邪淫之罪亦令眾生墮于地獄、畜生、餓鬼道，若生人中得二種果報：一者、婦不貞良，二者、得不隨意眷屬。妄語之罪，亦令眾生墮三惡道，若生人中得二種果報：一者、多被誹謗，二者、恒為多人所誑。兩舌之罪亦令眾生墮三惡道，若生人中得二種果報：一者、得弊惡眷屬，二者、得不和眷屬。惡口之罪亦令眾生墮三惡道，若生人中得二種果報：一者、常聞惡音，二
【現代漢語翻譯】 現代漢語譯本 心量狹小的人，從聽聞佛法開始修行，最終證得聲聞乘（Sravakayana，小乘佛教）。又有人修行這十善道，不需從他人聽聞，自然就能領悟，但不能完全具備大悲心和方便法門，只能深入理解眾因緣法，最終證得辟支佛乘（Pratyekabuddhayana，緣覺乘）。還有人修行這十善道，清凈圓滿，心量廣大，無量無邊。他們對眾生生起大慈悲心，具備方便之力，志願堅定——爲了不捨棄一切眾生，爲了求得佛陀的大智慧，爲了清凈菩薩的各個修行階段，爲了圓滿各種波羅蜜（Paramita，到彼岸），能夠進入深廣的修行。而且，能夠清凈地修行這十善道，最終能夠獲得佛陀的十力（Dasabala，佛的十種力量）、四無所畏（Caturvaisaradya，佛的四種無畏）、四無礙智（Caturpratisamvid，四種無礙的智慧）、大慈大悲，乃至圓滿一切種智（Sarvajnata，佛的一切智慧），成就諸佛的功德。因此，我們應當修行十善道，常常追求一切智慧。 這位菩薩又這樣思惟：『這十不善道，上等的會導致地獄的因緣，中等的會導致畜生的因緣，下等的會導致餓鬼的因緣。其中，殺生的罪業能使眾生墮入地獄、畜生、餓鬼道，如果生於人道，會得到兩種果報：一是短命，二是多病。偷盜的罪業也會使眾生墮入地獄、畜生、餓鬼道，如果生於人道，會得到兩種果報：一是貧窮，二是與他人共有的財產不能自由支配。邪淫的罪業也會使眾生墮入地獄、畜生、餓鬼道，如果生於人道，會得到兩種果報：一是妻子不貞潔，二是得到不如意的眷屬。妄語的罪業，也會使眾生墮入三惡道，如果生於人道，會得到兩種果報：一是常常被誹謗，二是常常被許多人欺騙。兩舌的罪業也會使眾生墮入三惡道，如果生於人道，會得到兩種果報：一是得到品行惡劣的眷屬，二是得到不和睦的眷屬。惡口的罪業也會使眾生墮入三惡道，如果生於人道，會得到兩種果報：一是常常聽到惡劣的聲音，二
【English Translation】 English version Those with narrow minds, upon hearing the Dharma, cultivate until they attain the Sravakayana (the Vehicle of Hearers). Others practice the Ten Virtuous Paths, understanding them naturally without hearing from others, but they cannot fully develop great compassion and skillful means. They can only deeply understand the law of dependent origination, ultimately attaining the Pratyekabuddhayana (the Vehicle of Solitary Buddhas). Still others practice the Ten Virtuous Paths, achieving purity and completeness, with minds vast and boundless. They generate great compassion for all beings, possess skillful means, and have firm resolve—not abandoning any sentient being, seeking the great wisdom of the Buddha, purifying the Bodhisattva stages, and perfecting the Paramitas (perfections)—enabling them to enter into profound and vast practices. Furthermore, they can purify their practice of the Ten Virtuous Paths, ultimately attaining the Ten Powers of the Buddha (Dasabala), the Four Fearlessnesses (Caturvaisaradya), the Four Unobstructed Knowledges (Caturpratisamvid), great compassion, and even complete omniscience (Sarvajnata), accumulating all the Buddha's qualities. Therefore, we should practice the Ten Virtuous Paths, constantly seeking all wisdom. This Bodhisattva further contemplates: 『These Ten Non-Virtuous Paths, the highest lead to the causes of hell, the middle to the causes of animals, and the lowest to the causes of hungry ghosts. Among them, the sin of killing causes beings to fall into hell, animal, and hungry ghost realms. If born as a human, they receive two retributions: one is a short life, and the other is much sickness. The sin of stealing also causes beings to fall into hell, animal, and hungry ghost realms. If born as a human, they receive two retributions: one is poverty, and the other is not having control over shared wealth. The sin of sexual misconduct also causes beings to fall into hell, animal, and hungry ghost realms. If born as a human, they receive two retributions: one is an unchaste wife, and the other is having undesirable family members. The sin of lying also causes beings to fall into the three evil realms. If born as a human, they receive two retributions: one is being frequently slandered, and the other is being constantly deceived by many people. The sin of divisive speech also causes beings to fall into the three evil realms. If born as a human, they receive two retributions: one is having wicked family members, and the other is having disharmonious family members. The sin of harsh speech also causes beings to fall into the three evil realms. If born as a human, they receive two retributions: one is constantly hearing harsh sounds, and two
者、所可言說恒有諍訟。綺語之罪亦令眾生墮三惡道，若生人中得二種果報：一者、所有言語人不信受，二者、有所言說不能分了。貪慾之罪亦令眾生墮三惡道，若生人中得二種果報：一者、多欲，二者、無有厭足。瞋惱之罪亦令眾生墮三惡道，若生人中得二種果報：一者、常為他人求其長短，二者、常為他所惱害。邪見之罪亦令眾生墮三惡道，若生人中得二種果報：一者、常生邪見之家，二者、其心諂曲。』諸佛子！如是，十不善道皆是眾苦大聚因緣。
「菩薩復作是念：『我等何故不遠離是十不善道、行十善道、亦令他人行此善道？』如是念已，即離十不善道、安住十善道，亦令他人發心住于善道。
「是菩薩爾時於一切眾生中生安隱心、樂心、慈心、悲心、憐愍心、利益心、守護心、師心、大師心、我所有心，作是念：『是諸眾生墮于邪見、隨逐邪心、行邪險道，甚可憐愍，我等應令是眾生住正見道、如實法中。是諸眾生常共瞋恨斗諍、分別彼我，我等應令是眾生住無上大慈中。是諸眾生無有厭足、常貪他人財物、恒以邪命自活，我等應令是眾生住于清凈身、口、意業。是諸眾生隨逐貪慾、瞋恚、愚癡因緣，常為種種煩惱大火之所燒然，不求得出方便。我等應令是眾生滅諸煩惱大火，安置清涼之處
【現代漢語翻譯】 現代漢語譯本：『那些可以被言說的，總是伴隨著爭論。綺語（花言巧語）的罪過也會使眾生墮入三惡道，如果轉生為人，會得到兩種果報：一是，所說的話不被人相信；二是，所說的話不能清楚表達。貪慾的罪過也會使眾生墮入三惡道，如果轉生為人，會得到兩種果報：一是，慾望很多；二是，永遠不會滿足。嗔惱（憤怒）的罪過也會使眾生墮入三惡道，如果轉生為人，會得到兩種果報：一是，總是挑剔別人的缺點；二是，總是被他人惱害。邪見（錯誤的見解）的罪過也會使眾生墮入三惡道，如果轉生為人，會得到兩種果報：一是，總是出生在持有邪見的家庭；二是，內心奸詐虛偽。』諸位佛子！就是這樣，這十種不善道都是導致眾多痛苦的根本原因。 菩薩又這樣想：『我們為什麼不遠離這十種不善道，奉行十種善道，也讓其他人奉行這些善道呢？』這樣想過後，就遠離了十種不善道，安住於十種善道，也讓其他人發心安住于善道。 這位菩薩那時對一切眾生生起安穩的心、快樂的心、慈悲的心、憐憫的心、利益的心、守護的心、師長的心、大師的心、『我所有』的心，這樣想：『這些眾生墮入邪見，追隨邪惡的心，行走在邪惡危險的道路上，真是可憐啊，我們應該讓這些眾生安住于正見之道，如實地瞭解真理。這些眾生常常互相嗔恨爭鬥，分別你我，我們應該讓這些眾生安住于無上的大慈之中。這些眾生沒有滿足的時候，常常貪圖他人的財物，總是用不正當的手段謀生，我們應該讓這些眾生安住于清凈的身、口、意業。這些眾生追隨貪慾、嗔恚、愚癡的因緣，常常被各種煩惱的大火所燃燒，不尋求解脫的方法。我們應該讓這些眾生熄滅煩惱的大火，安置在清涼的地方。』
【English Translation】 English version: 『Those things that can be spoken of are always accompanied by disputes. The sin of false speech (embellished words) also causes sentient beings to fall into the three evil realms. If reborn as a human, they will receive two kinds of karmic retribution: first, their words will not be believed by others; second, their words will not be clearly understood. The sin of greed also causes sentient beings to fall into the three evil realms. If reborn as a human, they will receive two kinds of karmic retribution: first, they will have many desires; second, they will never be satisfied. The sin of anger also causes sentient beings to fall into the three evil realms. If reborn as a human, they will receive two kinds of karmic retribution: first, they will always seek out the faults of others; second, they will always be harmed by others. The sin of wrong views also causes sentient beings to fall into the three evil realms. If reborn as a human, they will receive two kinds of karmic retribution: first, they will always be born into families with wrong views; second, their hearts will be deceitful and insincere.』 O sons of the Buddha! Thus, these ten non-virtuous paths are all the causes and conditions for the great accumulation of suffering. The Bodhisattva further thought: 『Why do we not distance ourselves from these ten non-virtuous paths, practice the ten virtuous paths, and also encourage others to practice these virtuous paths?』 Having thought this, they immediately distanced themselves from the ten non-virtuous paths, abided in the ten virtuous paths, and also encouraged others to aspire to abide in the virtuous paths. At that time, this Bodhisattva developed a mind of peace, joy, loving-kindness, compassion, pity, benefit, protection, mentorship, great mentorship, and 『all-encompassing』 mind towards all sentient beings, thinking: 『These sentient beings have fallen into wrong views, follow evil minds, and walk on evil and dangerous paths. They are truly pitiful. We should lead these sentient beings to abide in the path of right views and understand the truth as it is. These sentient beings constantly hate and fight with each other, distinguishing between self and others. We should lead these sentient beings to abide in supreme great loving-kindness. These sentient beings are never satisfied, constantly covet the wealth of others, and always make a living through dishonest means. We should lead these sentient beings to abide in pure actions of body, speech, and mind. These sentient beings follow the causes and conditions of greed, anger, and ignorance, and are constantly burned by the great fire of various afflictions, not seeking a way to escape. We should lead these sentient beings to extinguish the great fire of afflictions and settle in a cool place.』
。是諸眾生常為無明黑闇所覆，入大黑闇遠離智慧光明、入于生死大險道中，隨逐種種邪見。我等應令是眾生使得無礙清凈慧眼，以是眼故，知一切法如實相，得不隨他教一切如實無障礙智。是諸眾生墮在生死險道中，將墮地獄、畜生、餓鬼深坑、入惡邪見網中、為種種愚癡叢林所覆、隨逐虛妄邪道逕路、常為愚癡之所盲冥、遠離有智導師、非是出道謂為出要，墮惡魔道、隨順魔意、遠離佛意。我等應令是眾生度于生死險道、艱難安處，令住一切智人無畏大城，無諸衰惱。是諸眾生為諸煩惱暴水所沒，常為欲流、有流、見流、無明流所漂；常隨生死相續不絕，入大愛河，為諸煩惱勢力所食，不能得求出要之道；常為欲覺、瞋覺、惱覺惡蟲所害；又為身見水蟲羅剎所執，入於五欲深流洄澓諸難之中；為喜愛淤泥之所染污、我慢陸地之所燋枯，無所歸趣；於十二入怨賊聚落不能得出，不遇導師、能正度者。我等應於是眾生生大慈悲，以大善根力而拔濟之，得安隱處，離諸驚怖隱沒，住一切智慧寶洲。是諸眾生深心貪著，多有憂、悲、苦惱患難，憎愛所縛、欲械所繫，入於三界無明稠林。我等應令是眾生遠離一切三界所著，令住離相無礙涅槃。是諸眾生深著我、我所，於五陰樔窟不能自出、常隨四倒、依六入空聚、為四大毒
{ "translations": [ "現代漢語譯本：這些眾生常常被無明的黑暗所覆蓋，陷入大黑暗中，遠離智慧的光明，進入生死的危險道路中，追隨各種邪見。我們應當使這些眾生獲得無礙清凈的慧眼，通過這慧眼，瞭解一切法的真實相，獲得不隨他人教導的一切如實無障礙的智慧。這些眾生墮落在生死的險道中，將要墮入地獄、畜生、餓鬼的深坑，進入邪惡的見解之網中，被各種愚癡的叢林所覆蓋，追隨虛妄的邪道路徑，常常被愚癡所矇蔽，遠離有智慧的導師，把不是出離之道當作是出離的要道，墮入惡魔之道，順從魔的意願，遠離佛的意願。我們應當使這些眾生度過生死的險道，艱難地安頓下來，讓他們安住在一切智者無畏的大城中，沒有各種衰敗和煩惱。這些眾生被各種煩惱的暴水所淹沒，常常被欲流（kāma-ogha）、有流（bhava-ogha）、見流（diṭṭhi-ogha）、無明流（avijjā-ogha）所漂流；常常隨著生死相續不斷，進入大愛河，被各種煩惱的力量所吞噬，不能尋求出離的道路；常常被欲覺（kāma-vitakka）、瞋覺（byāpāda-vitakka）、惱覺（vihiṃsā-vitakka）這些惡蟲所傷害；又被身見（sakkāya-diṭṭhi）的水蟲羅剎所執持，陷入五欲的深流漩渦之中；被喜愛的淤泥所污染，被我慢的陸地所燒焦枯竭，無處可歸；在十二入（dvādasa-āyatana）的怨賊聚集的村落中不能逃脫，沒有遇到能夠正確引導他們度脫的導師。我們應當對這些眾生生起大慈悲心，用大善根的力量來救拔他們，讓他們得到安穩的處所，遠離各種驚恐和隱沒，安住在一切智慧的寶洲。這些眾生內心深處貪著，多有憂愁、悲傷、痛苦、患難，被憎恨和愛所束縛，被慾望的枷鎖所繫縛，進入三界（trayo-dhātu）無明的稠密森林。我們應當使這些眾生遠離一切對三界的執著，讓他們安住在離相無礙的涅槃（nirvāṇa）。這些眾生深深執著於我（ātman）和我所（ātmīya），在五陰（pañca-skandha）的巢穴中不能自己出來，常常追隨四顛倒（viparyāsa），依靠六入（ṣaḍ-āyatana）的空聚，被四大（catvāri mahābhūtāni）的毒", "現代漢語譯本：蛇所纏繞，為諸煩惱所纏縛，為諸見網之所覆障，為諸邪道之所迷惑，為諸魔業之所繫縛，為諸惡業之所纏繞，為諸苦惱之所逼迫，為諸衰惱之所侵奪，為諸病患之所纏縛，為諸死魔之所執持，為諸憂悲之所纏繞，為諸怨憎之所逼迫，為諸愛別之所纏縛，為諸求不得之所逼迫，為諸無常之所侵奪，為諸無我之所纏縛，為諸不凈之所纏縛，為諸苦惱之所纏縛，為諸無明之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所纏縛，為諸惡道之所纏縛，為諸地獄之所纏縛，為諸畜生之所纏縛，為諸餓鬼之所纏縛，為諸貧窮之所纏縛，為諸疾病之所纏縛，為諸衰老之所纏縛，為諸死亡之所纏縛，為諸憂悲之所纏縛，為諸苦惱之所纏縛，為諸煩惱之所纏縛，為諸業報之所纏縛，為諸生死之所纏縛，為諸輪迴之所
蛇之所侵害、為諸煩惱眾賊所殺。受此無量諸苦惱者，我等應令是眾生離一切貪著、令住空無我智道，所謂涅槃，斷一切障礙。是諸眾生其心狹劣，樂於小法，遠離無上一切智慧。以是貪著小乘心故，不求無底大乘出法。我等應令是眾生住廣大心無量無邊諸佛法中，所謂無上大乘。』
「諸佛子！是菩薩如是隨順持戒力，善能廣生大慈悲心。
「是菩薩住離垢地，得見數百佛、數千萬億那由他諸佛；見諸佛已，以衣被、飲食、臥具、醫藥、資生之物供養諸佛，于諸佛所生恭敬心，復受十善道；受已，乃至得阿耨多羅三藐三菩提，終不中失。是菩薩若干多百、多千、乃至多百千萬億劫，遠離慳、貪、破戒垢故，凈修佈施、持戒。
「諸佛子！譬如成煉真金在礬石中，諸一切垢盡，轉復明凈；菩薩亦如是，住是離垢菩薩地中，多百、多千、乃至無量百千萬劫離慳、貪、破戒垢故，凈修佈施、持戒。
「菩薩爾時於四攝法中，愛語偏多；十波羅蜜中，戒波羅蜜偏勝——餘波羅蜜非不修集，但隨地增長。
「諸佛子！是名菩薩摩訶薩第二離垢地。
「菩薩住是地中，多作轉輪聖王，為大法王，廣得法力、七寶成就，有力自在，能除一切眾生慳、貪、破戒之垢，以善方便令眾生住於十善道
【現代漢語翻譯】 現代漢語譯本 『被蛇所侵害，被各種煩惱的盜賊所殺害。承受著無量痛苦的眾生，我們應當讓他們脫離一切貪戀執著，讓他們安住于空無我智慧的道路，也就是所謂的涅槃（Nirvana，指脫離輪迴的境界），斷除一切障礙。這些眾生他們的心胸狹隘，喜歡小乘佛法，遠離無上的一切智慧。因為貪戀小乘的心，所以不尋求無底的大乘出世之法。我們應當讓這些眾生安住于廣大心量、無量無邊的諸佛法中，也就是所謂的無上大乘（Mahayana，佛教的一個主要流派）。』 『諸位佛子！這位菩薩如此隨順地持戒，善於廣泛地生起大慈悲心。 『這位菩薩安住于離垢地（Vimala，菩薩十地中的第二地），得見數百佛、數千萬億那由他（Nayuta，數量單位，表示極大的數目）諸佛；見到諸佛后，用衣服、飲食、臥具、醫藥、生活用品供養諸佛，對諸佛生起恭敬心，又接受十善道（Dasakusala，佛教的十種善行）；接受后，乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，佛的智慧），最終都不會中途失去。這位菩薩在若干多百、多千、乃至多百千萬億劫中，遠離慳吝、貪婪、破戒的污垢，清凈地修習佈施、持戒。 『諸位佛子！譬如經過煉製的真金在礬石中，一切污垢都去除乾淨，變得更加明亮純凈；菩薩也是如此，安住在這離垢菩薩地中，在多百、多千、乃至無量百千萬劫中遠離慳吝、貪婪、破戒的污垢，清凈地修習佈施、持戒。 『菩薩此時在四攝法（Catur-samgraha-vastuni，菩薩度化眾生的四種方法）中，愛語（Priya-vacana，以慈愛的語言與人交流）偏多；在十波羅蜜（Dasa-paramita，菩薩修行的十種方法）中，戒波羅蜜（Sila-paramita，持戒的修行）最為殊勝——其餘的波羅蜜並非不修習，只是隨著所處的地而增長。 『諸位佛子！這名為菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的第二離垢地。 『菩薩安住在這地中，多作轉輪聖王（Cakravartin，擁有統治世界的理想君主），成為大法王，廣泛獲得法力、七寶成就，擁有力量和自在，能夠去除一切眾生的慳吝、貪婪、破戒的污垢，用善巧方便讓眾生安住於十善道。
【English Translation】 English version 'Those who are harmed by snakes, killed by the many thieves of afflictions, and suffer immeasurable distress, we should lead them away from all attachments and dwelling in the path of wisdom of emptiness and no-self, which is called Nirvana (the state of liberation from the cycle of rebirth), cutting off all obstacles. These beings have narrow minds, delight in the Hinayana (the 'Lesser Vehicle' of Buddhism) teachings, and are far from the supreme wisdom. Because of their attachment to the Hinayana mind, they do not seek the boundless Mahayana (the 'Great Vehicle' of Buddhism) path of liberation. We should lead these beings to dwell in the vast mind, the immeasurable and boundless Buddha-dharmas, which is called the supreme Mahayana.' 'O sons of the Buddhas! This Bodhisattva, by thus following the power of precepts, is able to extensively generate great compassion.' 'This Bodhisattva, dwelling in the Vimala (the 'Immaculate' or 'Stainless' Ground), sees hundreds of Buddhas, tens of millions of billions of Nayutas (a large number) of Buddhas; having seen the Buddhas, he offers them clothing, food, bedding, medicine, and necessities, generates respect for the Buddhas, and receives the Ten Virtuous Paths (Dasakusala); having received them, until he attains Anuttara-samyak-sambodhi (the supreme perfect enlightenment of a Buddha), he will never lose them. This Bodhisattva, for many hundreds, many thousands, even many hundreds of millions of billions of kalpas (an extremely long period of time), is free from the defilements of stinginess, greed, and breaking precepts, and purely cultivates giving and keeping precepts.' 'O sons of the Buddhas! Just as refined gold in alum stone, all impurities are removed, and it becomes even more bright and pure; so too is the Bodhisattva, dwelling in this Vimala Bodhisattva Ground, for many hundreds, many thousands, even immeasurable hundreds of millions of kalpas, free from the defilements of stinginess, greed, and breaking precepts, and purely cultivates giving and keeping precepts.' 'At this time, among the Four Means of Attraction (Catur-samgraha-vastuni, the four ways a Bodhisattva attracts and guides beings), loving speech (Priya-vacana) is predominant; among the Ten Paramitas (Dasa-paramita, the ten perfections), the Paramita of Precepts (Sila-paramita) is most excellent—the other Paramitas are not neglected, but they increase according to the ground they are on.' 'O sons of the Buddhas! This is called the second Vimala Ground of the Bodhisattva-mahasattva (a great Bodhisattva).' 'The Bodhisattva, dwelling in this ground, often becomes a Cakravartin (a universal monarch), a great Dharma King, widely obtaining Dharma power, accomplishing the seven treasures, having power and freedom, able to remove the defilements of stinginess, greed, and breaking precepts from all beings, and skillfully leads beings to dwell in the Ten Virtuous Paths.'
中，為大布施而不窮盡。所作善業——若佈施、若愛語、若利益、若同事——皆不離唸佛、不離念法、不離念諸菩薩摩訶薩伴、不離念諸菩薩所行道、不離念諸波羅蜜、不離念十地，不離念諸力、無畏、不共法，乃至不離念具足一切種智。常生是心：『我當於一切眾生之中為首、為勝、為大、為妙、為上、為無上、為導、為將、為師、為尊，乃至於一切眾生中為依止者。』
「諸佛子！是菩薩摩訶薩若欲舍家勤行精進，須臾之間于佛法中便能捨家、妻子、五欲。得出家已，勤行精進，須臾之間得千三昧、得見千佛、知千佛神力、能動千佛世界、能飛過千佛世界、能照千佛世界、能教化千世界眾生、能住壽千劫、能知過去未來世各千劫事、能善入千法門、能變身為千，於一一身能示千菩薩以為眷屬——若以願力，自在示現過於此數，若干百千萬億那由他不可計知。」
爾時，金剛藏菩薩摩訶薩欲重明此義而說偈言：
「菩薩柔軟心、 調和、堪受心、 善心、寂滅心、 真心、不雜心、 無有貪吝心、 快心與大心， 得是十心已， 入于第二地。 菩薩住是地， 成就諸功德， 常離於殺生、 不惱於一切、 常離於劫盜、 不生邪淫心、 實語不兩舌、 不惡口、綺
【現代漢語翻譯】 現代漢語譯本：
菩薩以大布施而不感到窮盡。所做的善業——無論是佈施、愛語、利益眾生、還是與眾生同事——都不離唸佛（憶念佛陀的功德）、不離念法（憶念佛陀的教法）、不離念諸菩薩摩訶薩（憶念偉大的菩薩們）的同伴、不離念諸菩薩所修行的道路、不離念諸波羅蜜（到達彼岸的方法）、不離念十地（菩薩修行的十個階段），不離念諸力（佛陀的十種力量）、無畏（佛陀的四種無畏）、不共法（佛陀獨有的十八種功德），乃至不離念具足一切種智（佛陀的智慧）。菩薩常生起這樣的心念：『我應當在一切眾生之中成為首領、最殊勝的、最偉大的、最微妙的、最高的、無上的、引導者、將領、導師、最受尊敬的，乃至成為一切眾生的依靠。』 諸佛子！如果菩薩摩訶薩想要捨棄家庭，勤奮修行精進，在很短的時間內就能在佛法中捨棄家庭、妻子、五欲（色、聲、香、味、觸）。出家之後，勤奮修行精進，在很短的時間內就能獲得千種三昧（禪定）、見到千佛、知道千佛的神力、能夠震動千個佛世界、能夠飛越千個佛世界、能夠照亮千個佛世界、能夠教化千個世界的眾生、能夠住世千劫、能夠知道過去和未來各千劫的事情、能夠善巧地進入千種法門、能夠變化成千個身體，在每一個身體中能夠示現千個菩薩作為眷屬——如果以願力，自在地示現的數量會超過這個數字，達到若干百千萬億那由他（極大的數字）不可計數的地步。 那時，金剛藏菩薩摩訶薩想要再次闡明這個道理，就說了偈頌： 『菩薩的心柔軟、調和、堪受， 善良、寂滅、真實、不雜， 沒有貪婪吝嗇， 快樂而又廣大。 獲得這十種心， 就進入第二地（離垢地）。 菩薩安住在這個階段， 成就各種功德， 常常遠離殺生， 不惱害一切眾生， 常常遠離偷盜， 不生起邪淫之心， 說真實的話不挑撥離間， 不說惡語、綺語。』
【English Translation】 English version:
A Bodhisattva practices great giving without exhaustion. All good deeds done—whether giving, loving speech, benefiting others, or working together with others—are not separate from mindfulness of the Buddha (remembering the Buddha's virtues), not separate from mindfulness of the Dharma (remembering the Buddha's teachings), not separate from mindfulness of the companions of the Bodhisattva Mahasattvas (remembering the great Bodhisattvas), not separate from mindfulness of the path practiced by the Bodhisattvas, not separate from mindfulness of the Paramitas (perfections), not separate from mindfulness of the Ten Bhumis (ten stages of Bodhisattva practice), not separate from mindfulness of the Powers (ten powers of the Buddha), Fearlessnesses (four fearlessnesses of the Buddha), and Unshared Dharmas (eighteen unique qualities of the Buddha), and even not separate from mindfulness of possessing all-knowing wisdom (Buddha's wisdom). The Bodhisattva constantly generates this thought: 『I shall be the leader, the most excellent, the greatest, the most subtle, the highest, the unsurpassed, the guide, the general, the teacher, the most honored among all beings, and even the refuge for all beings.』 O sons of the Buddhas! If a Bodhisattva Mahasattva wishes to leave home and diligently practice, in a short time, they can renounce their home, spouse, and the five desires (form, sound, smell, taste, and touch) within the Buddha's teachings. Having left home, diligently practicing, in a short time, they can attain a thousand Samadhis (meditative states), see a thousand Buddhas, know the divine power of a thousand Buddhas, be able to shake a thousand Buddha-worlds, be able to fly over a thousand Buddha-worlds, be able to illuminate a thousand Buddha-worlds, be able to teach beings in a thousand worlds, be able to live for a thousand kalpas, be able to know the events of a thousand kalpas in the past and future, be able to skillfully enter a thousand Dharma gates, be able to transform into a thousand bodies, and in each body be able to manifest a thousand Bodhisattvas as attendants—if by the power of their vows, they can freely manifest more than this number, reaching countless hundreds of millions of nayutas (extremely large numbers). At that time, the Bodhisattva Mahasattva Vajragarbha, wishing to further clarify this meaning, spoke in verse: 『The Bodhisattva's mind is gentle, harmonious, and receptive, Kind, peaceful, true, and unmixed, Without greed or stinginess, Joyful and vast. Having attained these ten minds, One enters the second Bhumi (Vimala Bhumi). The Bodhisattva dwells in this stage, Accomplishing various merits, Always abstaining from killing, Not harming any beings, Always abstaining from stealing, Not generating thoughts of sexual misconduct, Speaking truthfully, not slandering, Not speaking harsh words or frivolous words.』
語、 他人所有物， 不生於貪心、 不惱于眾生、 直心行正見、 無有憍慢心、 亦無諂曲心， 柔軟不放逸， 護持諸佛教。 『所有劇苦惱， 地獄與畜生、 餓鬼熾然身， 皆從噁心有。 我今已永離， 如是諸惡事， 行於真實理， 寂滅之善法。 從人至有頂， 所有受樂處、 禪樂、三乘樂， 皆從十善生。』 如是思惟已， 心常不放逸， 身自持凈戒， 亦教人令持。 遍觀諸眾生， 種種受苦惱， 如是愍念已， 轉生深悲心。 『凡夫甚可愍， 墮在諸邪見、 心多懷瞋恨、 常好起諍訟、 常樂於五欲、 貪求無有厭、 起三毒因緣， 我應度此等； 深覆愚癡闇、 墜生死險道、 入大邪見網、 墜於世籠檻、 常為諸魔賊、 煩惱之所壞， 此等甚可愍， 我應度脫之。 沒深煩惱水、 四流所漂漫、 具受於三界， 百種諸苦毒、 住五陰深樔、 生我我所心， 我為度此苦， 當勤修行道。』 舍無上佛慧， 生於下劣心， 令住佛大智， 發無量精進。 菩薩住此地， 集無量功德， 得值遇諸佛， 承事而供養。 以是因緣故， 善根轉明凈
【現代漢語翻譯】 現代漢語譯本 對於他人的財物，不生起貪婪之心； 不惱害眾生，以正直的心行持正見； 沒有驕慢之心，也沒有諂媚虛偽之心； 性情柔和不放縱懈怠，護持諸佛的教誨。 『所有極端的痛苦和煩惱，地獄、畜生道、 餓鬼那熾熱的身體，都源於惡念。 我現在已經永遠遠離了這些惡事， 奉行真實的道理，達到寂滅的善法。 從人道到有頂天（色界最高層），所有享受快樂的地方， 禪定的快樂、三乘（聲聞乘、緣覺乘、菩薩乘）的快樂，都源於十善業。 』如此思惟之後，內心常常不放縱懈怠， 自己持守清凈的戒律，也教導他人持守。 普遍觀察所有眾生，遭受種種痛苦和煩惱， 如此憐憫之後，轉而生起深深的悲心。 『凡夫實在可憐，墮落在各種邪見之中， 心中多懷有嗔恨，常常喜歡爭鬥訴訟， 常常貪戀五欲（色、聲、香、味、觸），貪求沒有厭足， 生起貪、嗔、癡三毒的因緣，我應當度化他們； 被深厚的愚癡黑暗所覆蓋，墜入生死的危險道路， 進入巨大的邪見之網，墜入世俗的牢籠， 常常被各種魔賊、煩惱所破壞， 這些人實在可憐，我應當使他們解脫。 沉沒在深厚的煩惱之水中，被四種瀑流（欲流、有流、見流、無明流）所漂盪， 完全承受三界（欲界、色界、無色界）中，百種痛苦的毒害， 住在五陰（色、受、想、行、識）的深巢中，生起我執和我所執， 爲了度脫這些痛苦，我應當勤奮修行佛道。 』捨棄無上的佛陀智慧，生起下劣的心， 爲了讓他們安住于佛陀的大智慧，發起無量的精進。 菩薩安住在這個階段，積累無量的功德， 得以值遇諸佛，承事供養他們。 因為這個因緣，善根變得更加明凈。
【English Translation】 English version Regarding the possessions of others, not generating a greedy mind; Not harming sentient beings, practicing right view with an upright mind; Having no arrogance, nor a flattering and deceitful mind; Being gentle and not negligent, protecting the teachings of all Buddhas. 'All extreme suffering and afflictions, hells, the animal realm, The burning bodies of hungry ghosts, all arise from evil thoughts. I have now forever departed from these evil deeds, Practicing the true principles, attaining the good dharma of cessation. From the human realm to the peak of existence (the highest realm of form), all places where happiness is enjoyed, The joy of meditation, the joy of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), all arise from the ten wholesome actions. 'Having contemplated thus, the mind is constantly not negligent, Personally upholding pure precepts, and also teaching others to uphold them. Universally observing all sentient beings, suffering various pains and afflictions, Having compassion in this way, then giving rise to deep compassion. 'Ordinary beings are truly pitiable, falling into various wrong views, Their minds are filled with hatred, they often like to quarrel and litigate, They are always attached to the five desires (form, sound, smell, taste, touch), seeking without satisfaction, Giving rise to the causes of the three poisons (greed, hatred, ignorance), I should liberate them; Covered by the deep darkness of ignorance, falling into the dangerous path of birth and death, Entering the great net of wrong views, falling into the cage of the world, Often being destroyed by various demons and afflictions, These beings are truly pitiable, I should liberate them. Submerged in the deep waters of affliction, swept away by the four floods (the flood of desire, the flood of becoming, the flood of views, the flood of ignorance), Fully enduring the hundred kinds of poisonous sufferings in the three realms (desire realm, form realm, formless realm), Dwelling in the deep nest of the five aggregates (form, feeling, perception, mental formations, consciousness), giving rise to the attachment to self and what belongs to self, In order to liberate from these sufferings, I should diligently practice the path of the Buddha. 'Abandoning the supreme wisdom of the Buddha, giving rise to an inferior mind, In order to let them abide in the great wisdom of the Buddha, generating immeasurable diligence. The Bodhisattva abides in this stage, accumulating immeasurable merits, Being able to encounter all Buddhas, serving and making offerings to them. Because of this cause and condition, the roots of goodness become even more pure and clear.
， 猶如好真金， 煉之以礬石。 佛子住此地， 常作轉輪王， 令諸眾生等， 住於十善道。 從初發心來， 所修集諸福， 愿以救世間， 令得佛十力。 若欲舍王位， 出家行學道， 勤心行精進， 得入千三昧、 得見數千佛， 供養聽受法。 菩薩住此地， 能示如是事， 若以其願力， 示諸神通事， 度脫于眾生， 過此數無量。 常為諸世間， 勤求好事者， 具足解說此， 第二地已竟。」◎
十住經卷第一 大正藏第 10 冊 No. 0286 十住經
十住經卷第二
後秦三藏鳩摩羅什譯
◎明地第三
諸菩薩聞是， 不可思議行， 心皆大歡喜， 恭敬無有量。 即時虛空中， 雨眾名華香， 如雲而垂下， 供養金剛藏。 咸贊言：「善哉， 善哉！金剛藏！ 善說諸大人， 護持凈戒行。 于諸眾生中， 深有憐愍心， 敷演解說是， 第二地行處。 菩薩微妙行， 真實無有異， 是諸菩薩等， 清凈之行處， 為一切眾生， 常求諸好事， 第二凈明地， 今已解說竟。 天人恭敬者！ 愿說第三地， 善示智所作、 菩
【現代漢語翻譯】 現代漢語譯本 就像上好的真金，用礬石來煉製。 佛的弟子住在這（菩薩）的地位，常常作為轉輪王（擁有統治世界的理想君主）， 使一切眾生，安住於十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）。 從最初發心（立志成佛）以來，所修集的一切福德， 愿用來救度世間，使眾生獲得佛的十種力量（佛所具有的十種智慧和能力）。 如果想要捨棄王位，出家修行佛道， 勤奮專心修行精進，就能進入千種三昧（禪定）， 得見無數的佛，供養他們並聽受佛法。 菩薩住在這個地位，能夠示現這樣的事蹟， 如果憑藉他的願力，示現各種神通事蹟， 所度脫的眾生，超過這個數量，無法衡量。 常常爲了世間，勤奮追求美好事物的人， 完整地解說了這第二地（離垢地）的修行，已經結束了。」
《十住經》卷第一 大正藏第 10 冊 No. 0286 《十住經》
《十住經》卷第二
後秦三藏鳩摩羅什譯
◎明地第三
各位菩薩聽到這些，不可思議的修行， 心中都非常歡喜，恭敬之心無量無邊。 當時虛空中，降下各種名貴的花和香， 像云一樣垂落下來，供養金剛藏（菩薩名）。 都讚歎說：『太好了，太好了！金剛藏！ 善於解說各位大人（菩薩），護持清凈的戒律修行。 對於一切眾生，有深深的憐憫之心， 詳細地演說解釋，這第二地（離垢地）的修行之處。 菩薩微妙的修行，真實不虛，沒有差別， 這些菩薩等，清凈的修行之處， 爲了所有眾生，常常追求各種美好的事物， 第二凈明地（離垢地），現在已經解說完畢。 天人恭敬的人啊！希望您解說第三地（發光地）， 善於開示智慧所作、菩
【English Translation】 English version Like fine, pure gold, refined with alum. A Buddha's disciple dwelling in this stage, constantly acts as a Chakravartin (ideal universal ruler), Enabling all sentient beings to abide in the Ten Virtuous Paths (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views). From the initial arising of the aspiration (to attain Buddhahood), all the merits accumulated, May they be used to save the world, enabling beings to attain the ten powers of a Buddha (ten kinds of wisdom and abilities of a Buddha). If one wishes to renounce the throne, leave home, and practice the path, Diligent and focused practice will enable one to enter thousands of Samadhis (meditative states), To see countless Buddhas, make offerings to them, and receive their teachings. A Bodhisattva dwelling in this stage can demonstrate such deeds, If through their power of vows, they demonstrate various miraculous feats, The number of beings they liberate is immeasurable, beyond count. Constantly for the sake of the world, those who diligently seek good things, Have fully explained this practice of the second stage (the Stainless Stage), which is now complete.
The Sutra on the Ten Stages, Volume 1 Taiso Tripitaka Volume 10, No. 0286, Sutra on the Ten Stages
The Sutra on the Ten Stages, Volume 2
Translated by Kumarajiva of the Later Qin Dynasty
◎The Third Stage, the Luminous Stage
All the Bodhisattvas, hearing of these inconceivable practices, Their hearts filled with great joy, their reverence immeasurable. At that moment, from the empty sky, a rain of various precious flowers and incense fell, Like clouds descending, offered to Vajragarbha (name of a Bodhisattva). They all praised, 'Excellent, excellent! Vajragarbha! Skilled in explaining the great ones (Bodhisattvas), who uphold the pure precepts and practices. Towards all sentient beings, you have a deep heart of compassion, Expounding and explaining in detail, the practices of this second stage (the Stainless Stage). The Bodhisattvas' subtle practices, are true and without difference, These Bodhisattvas and others, the pure practices they undertake, For the sake of all beings, constantly seeking all good things, The second pure and luminous stage (the Stainless Stage), has now been explained completely. O you who are revered by gods and humans! We wish you to explain the third stage (the Luminous Stage), Skillfully showing what is done by wisdom, Bodh
薩之所行。 愿說諸大人， 云何行佈施、 持戒及忍辱、 精進、行禪定， 智慧與方便、 並及慈悲心？ 云何行是法， 清凈于佛行？」 解脫月菩薩， 語金剛藏言： 「菩薩至三地， 當以何等心？」
金剛藏菩薩摩訶薩語解脫月菩薩言：「佛子！諸菩薩摩訶薩深凈心行第二地已、欲得第三地，當以十心得入第三地。何等為十？一、凈心，二、猛利心，三、厭心，四、離心，五、不退心，六、堅心，七、明盛心，八、無足心，九、快心，十、大心。
「諸佛子！是菩薩摩訶薩以是十心得入第三地，能觀一切有為法如實相，所謂：無常苦空、無我不凈、不久敗壞、不可信相、唸唸生滅又不生不滅，不從前際來、不去至后際、現在不住。菩薩如是觀一切有為法真實相，知此諸法無作、無起，無來、無去。而諸眾生憂、悲、苦惱、憎愛所繫，無有停積、無定生處，但為貪、恚、癡火所然，增長後世苦惱火聚，無有實性、猶如幻化。見如是已，於一切有為法轉復厭離，趣佛智慧。
「是菩薩知如來智慧不可思議、不可稱量、有大勢力、無能勝者、無有雜相、無有衰惱憂悲之苦，能至無畏安隱大城不復轉還、能救無量苦惱眾生。如是，見知佛智無量、見有為法無量苦惱，于
【現代漢語翻譯】 現代漢語譯本 薩所行持的道路。 愿諸位大德開示，如何行佈施、持戒、忍辱、精進、禪定，以及智慧、方便和慈悲心？ 如何修行這些法門，才能清凈佛陀的行持？' 解脫月菩薩對金剛藏菩薩說： '菩薩到達三地時，應當以何種心境？'
金剛藏菩薩摩訶薩對解脫月菩薩說：'佛子！諸位菩薩摩訶薩以深凈之心行過第二地后，想要進入第三地，應當以十種心進入第三地。這十種心是什麼呢？一、凈心，二、猛利心，三、厭心，四、離心，五、不退心，六、堅心，七、明盛心，八、無足心，九、快心，十、大心。
'諸佛子！這些菩薩摩訶薩以這十種心進入第三地，能夠如實觀察一切有為法的實相，即：無常、苦、空、無我、不凈、不久敗壞、不可信賴，唸唸生滅又非生非滅，不從過去來、不去向未來、現在不住。菩薩如此觀察一切有為法的真實相，知道這些法無作、無起，無來、無去。而眾生卻被憂、悲、苦惱、憎愛所束縛，沒有停歇、沒有固定的生處，只是被貪、嗔、癡的火焰所燃燒，增長來世的苦惱火焰，沒有真實自性，如同幻化。見到這些之後，對於一切有為法更加厭離，趨向佛陀的智慧。
'這位菩薩知道如來的智慧不可思議、不可稱量、有大勢力、無能勝者、沒有雜染、沒有衰老憂悲之苦，能夠到達無畏安穩的大城不再退轉，能夠救度無量苦惱的眾生。如此，見到佛的智慧無量，見到有為法的無量苦惱，對於
【English Translation】 English version The path that Sa (a bodhisattva) walks. May the great ones explain, how does one practice giving, keeping precepts, patience, diligence, meditation, as well as wisdom, skillful means, and compassion? How does one practice these dharmas to purify the conduct of a Buddha?' Bodhisattva 'Liberation Moon' spoke to Vajragarbha (Diamond Womb) Bodhisattva, saying: 'When a Bodhisattva reaches the third ground, what should be their state of mind?'
Vajragarbha Bodhisattva Mahasattva spoke to Liberation Moon Bodhisattva, saying: 'Buddha's child! When Bodhisattva Mahasattvas, with a deeply pure mind, have practiced the second ground and wish to enter the third ground, they should enter the third ground with ten minds. What are these ten? First, a pure mind; second, a vigorous mind; third, a mind of aversion; fourth, a mind of detachment; fifth, a non-retreating mind; sixth, a firm mind; seventh, a bright and flourishing mind; eighth, a mind of no satisfaction; ninth, a joyful mind; and tenth, a great mind.'
'Buddha's children! These Bodhisattva Mahasattvas, with these ten minds, enter the third ground and are able to observe the true nature of all conditioned dharmas as they are, namely: impermanent, suffering, empty, without self, impure, soon decaying, unreliable, arising and ceasing in every moment yet neither arising nor ceasing, not coming from the past, not going to the future, not abiding in the present. Bodhisattvas thus observe the true nature of all conditioned dharmas, knowing that these dharmas are without making, without arising, without coming, without going. Yet sentient beings are bound by sorrow, grief, suffering, hatred, and love, without cessation, without a fixed place of birth, but are burned by the flames of greed, hatred, and delusion, increasing the flames of suffering in future lives, without real nature, like illusions. Having seen this, they become even more averse to all conditioned dharmas and turn towards the wisdom of the Buddha.'
'This Bodhisattva knows that the wisdom of the Tathagata (Buddha) is inconceivable, immeasurable, has great power, is invincible, has no impurities, has no suffering of aging and sorrow, is able to reach the fearless and secure great city without turning back, and is able to save countless suffering beings. Thus, seeing the immeasurable wisdom of the Buddha and the immeasurable suffering of conditioned dharmas, regarding
一切眾生轉生殊勝十心。何等為十？眾生可愍、孤獨無救、貧窮無所依止、三毒之火熾然不息、閉在三有牢固之獄、常住煩惱諸惡刺林、無正觀力、于善法中欲樂心薄、失諸佛妙法而常隨順生死水行、驚畏涅槃。是菩薩見眾生如是多諸衰惱，發大精進：『是諸眾生我應救、我應解、應令清凈、應令得脫、應著善處、應令安住、應令歡喜、應知所宜、應令得度、應使滅苦。』
「菩薩如是善遠離一切有為法，深念一切眾生，見諸佛一切智有無量利益，即時欲具佛智慧救度眾生故，勤行菩薩道。
「作是思惟：『以何因緣、以何方便，是諸眾生墮在大苦諸煩惱中，當拔出之，使得永住畢竟常樂？』即時知住無礙解脫智慧中者乃可得此。是無礙智慧解脫，不離通達諸法如實智、無行行慧。『如是智慧之明從何而得？當知不離多聞決定智慧。』
「復作是念：『無礙解脫等諸佛法以何為本？不離聞法為本。』菩薩如是念已，一切求法時轉加精進，日夜常樂聽法，無有厭足，心無休息。喜法、愛法、依法、隨法、重法、究竟法、歸法、救法、隨順行法，菩薩如是方便求法。
「所有珍寶、財物、金銀……等庫藏無所匱惜，於此物中不生難想，但于說法者生難遭想。為求法故，于內外物無不能捨。世間所
【現代漢語翻譯】 現代漢語譯本 一切眾生轉生時有十種殊勝的心態。是哪十種呢？眾生可悲可憫，孤獨無助，貧窮無所依靠，三毒（貪嗔癡）之火熾烈燃燒不息，被囚禁在三有（欲界、色界、無色界）牢固的監獄中，常住在煩惱和各種惡行的荊棘叢林中，沒有正確的觀察能力，對於善法的慾望和喜樂心很薄弱，失去了諸佛的微妙法門而常常順著生死輪迴的河流漂流，對涅槃感到驚恐畏懼。菩薩看到眾生有如此多的衰敗和苦惱，就發起大精進心：『這些眾生我應當救度，我應當解脫他們，應當使他們清凈，應當使他們得到解脫，應當讓他們安住在善處，應當讓他們安住，應當讓他們歡喜，應當知道他們所適合的，應當讓他們得到度脫，應當使他們滅除痛苦。』 菩薩這樣善於遠離一切有為法，深深地思念一切眾生，看到諸佛的一切智慧有無量的利益，就立即想要具備佛的智慧來救度眾生，因此勤奮地修行菩薩道。 菩薩這樣思考：『以什麼因緣、以什麼方便，才能把這些墮入巨大痛苦和各種煩惱中的眾生拔救出來，使他們永遠安住在究竟的常樂之中呢？』隨即知道，只有安住在無礙解脫智慧中的人才能做到這一點。而這種無礙智慧解脫，離不開通達諸法實相的智慧和無為而為的智慧。『這樣的智慧光明從哪裡得到呢？應當知道，離不開多聞和決定的智慧。』 又這樣思考：『無礙解脫等諸佛法以什麼為根本呢？離不開聽聞佛法為根本。』菩薩這樣思考之後，在一切求法的時候更加精進，日夜都喜歡聽聞佛法，沒有厭倦和滿足，心中沒有休息。喜愛佛法、愛護佛法、依靠佛法、隨順佛法、重視佛法、究竟佛法、歸向佛法、救護佛法、隨順修行佛法，菩薩用這樣的方便來求法。 對於所有的珍寶、財物、金銀……等庫藏，都毫不吝惜，對於這些財物不生出難以割捨的想法，只是對於說法的人產生難得一見的想法。爲了求法，對於身外之物和自身都無所不能捨棄。世間所
【English Translation】 English version All sentient beings, when reborn, possess ten superior states of mind. What are these ten? Sentient beings are pitiable and compassionate, lonely and without help, poor and without support, the fires of the three poisons (greed, hatred, and delusion) burn fiercely without ceasing, they are imprisoned in the firm jail of the three realms of existence (desire realm, form realm, formless realm), they constantly dwell in the thorny forest of afflictions and various evils, they lack the power of correct observation, their desire and joy for virtuous dharmas are weak, they have lost the subtle teachings of all Buddhas and constantly drift along the river of birth and death, and they are terrified of Nirvana. When a Bodhisattva sees that sentient beings have so many declines and sufferings, they generate great diligence: 『These sentient beings I should save, I should liberate them, I should purify them, I should enable them to attain liberation, I should settle them in virtuous places, I should enable them to dwell in peace, I should make them joyful, I should know what is suitable for them, I should enable them to attain deliverance, I should cause them to extinguish suffering.』 A Bodhisattva, in this way, is skilled in distancing themselves from all conditioned dharmas, deeply contemplates all sentient beings, and seeing that the all-knowing wisdom of all Buddhas has immeasurable benefits, immediately desires to possess the wisdom of a Buddha to save sentient beings, and therefore diligently practices the Bodhisattva path. The Bodhisattva thinks thus: 『By what causes and conditions, by what means, can these sentient beings who have fallen into great suffering and various afflictions be pulled out, so that they may forever dwell in ultimate and constant bliss?』 Immediately, they know that only those who dwell in the wisdom of unobstructed liberation can achieve this. And this unobstructed wisdom of liberation cannot be separated from the wisdom of penetrating the true nature of all dharmas and the wisdom of acting without acting. 『Where does such wisdom and light come from? It should be known that it cannot be separated from extensive learning and decisive wisdom.』 They further think: 『What is the foundation of the Buddhadharmas such as unobstructed liberation? It cannot be separated from hearing the Dharma as its foundation.』 After thinking in this way, the Bodhisattva becomes even more diligent in all their pursuits of the Dharma, enjoying listening to the Dharma day and night, without weariness or satisfaction, and their mind does not rest. They love the Dharma, cherish the Dharma, rely on the Dharma, follow the Dharma, value the Dharma, seek the ultimate Dharma, return to the Dharma, protect the Dharma, and practice the Dharma accordingly. The Bodhisattva seeks the Dharma through such means. They are not stingy with all treasures, wealth, gold, silver... and other stores, and they do not have thoughts of difficulty in giving up these possessions, but only have thoughts of encountering a rare person who teaches the Dharma. For the sake of seeking the Dharma, they are able to give up everything, both external possessions and their own body. What the world
有可佈施者——所謂國土、人民、眷屬、田業、財物、摩尼寶珠、金銀庫藏、象馬輦輿、眾寶瓔珞、諸嚴身之具、妻子、男女，及支節、手、足、耳、目、鼻、舌，舉身施與無所愛惜。又為求法故，于說法者盡心恭敬、供養、給侍，破除憍慢、我慢、大慢諸惡苦惱，無理等事悉能忍受。深求法故，若得一句未曾聞法，勝得滿三千大千世界珍寶；得聞正法一偈，勝得轉輪聖王、釋提桓因、梵天王處無量劫住。
「是菩薩，若有人來作是言：『我與汝佛所說法一句，能凈菩薩所行道，令汝得聞。若能入大火坑受大苦者，當以相與。』是菩薩作是念：『我受一句法故，尚於三千大千世界火坑從梵天投下，何況墮小火坑？我等求法應盡受一切，諸地獄苦猶應求法，何況人中諸小苦惱？』為求法故，發如是心。又，如所聞法，心常喜樂，悉能正觀。
「是菩薩聞諸法已，降伏其心，于空閑處心作是念：『如說行者乃得佛法，不可但以口之所言。』菩薩如是能住明地，即離諸欲、惡不善法，有覺、有觀，離生喜樂，入初禪；滅覺觀，內清凈、心一處，無覺無觀，定生喜樂，入二禪；離喜故，行舍心、念安慧、身受樂，諸賢聖能說、能捨，常念受樂，入三禪；斷苦斷樂故、先滅憂喜故，不苦、不樂，行舍念凈，入四禪。
【現代漢語翻譯】 現代漢語譯本 有菩薩能夠佈施——所謂的國土、人民、眷屬、田地產業、財物、摩尼寶珠（一種珍貴的寶石）、金銀庫藏、象、馬、車輦、各種珍貴的瓔珞、各種裝飾身體的物品、妻子、兒女，乃至肢體、手、腳、耳朵、眼睛、鼻子、舌頭，將整個身體都佈施出去，沒有絲毫的愛惜。又爲了求法，對於說法的人盡心恭敬、供養、侍奉，破除驕慢、我慢、大慢等各種惡劣的煩惱，對於不合理的事情都能夠忍受。因為深深地追求佛法，如果能夠得到一句從未聽聞的佛法，勝過得到充滿三千大千世界的珍寶；如果能夠聽聞一句正確的佛法偈頌，勝過得到轉輪聖王（統治世界的理想君主）、釋提桓因（帝釋天，忉利天之主）、梵天王（色界之主）的地位，在其中住無數劫。 「這位菩薩，如果有人來對他說：『我給你佛所說的一句話，能夠凈化菩薩所修行的道路，讓你能夠聽聞。如果能夠進入大火坑承受巨大的痛苦，我就把這句話給你。』這位菩薩會這樣想：『我爲了得到一句佛法，尚且願意從梵天投身到三千大千世界的火坑中，何況是墮入小火坑呢？我們求法應當承受一切，即使是地獄的痛苦也應該爲了求法而承受，何況是人世間的小小苦惱呢？』爲了求法，發起這樣的心。而且，對於所聽聞的佛法，心中常常歡喜，都能夠正確地觀察。 「這位菩薩聽聞各種佛法之後，降伏自己的心，在空閑的地方心中這樣想：『按照佛法所說去修行才能得到佛法，不能只是口頭上說說而已。』菩薩這樣能夠安住于明地，就能夠離開各種慾望、惡不善法，有覺、有觀，因離開（惡法）而生起喜樂，進入初禪；滅除覺觀，內心清凈、心專注於一處，無覺無觀，由禪定而生起喜樂，進入二禪；因為離開喜，所以行舍心、念安慧、身體感受快樂，諸位賢聖能夠說、能夠舍，常常念受快樂，進入三禪；斷除苦斷除樂，先前滅除憂愁和喜悅，不苦不樂，行舍念清凈，進入四禪。
【English Translation】 English version There are Bodhisattvas who can give away—so-called countries, people, families, fields, properties, wealth, Mani jewels (a precious gem), gold and silver treasures, elephants, horses, carriages, various precious ornaments, various items for adorning the body, wives, children, and even limbs, hands, feet, ears, eyes, nose, tongue, giving away their entire body without any attachment. Furthermore, for the sake of seeking the Dharma, they wholeheartedly respect, make offerings to, and serve those who teach the Dharma, breaking down arrogance, self-conceit, and great pride, and enduring all unreasonable matters. Because of their deep pursuit of the Dharma, if they could obtain even one sentence of Dharma they had never heard before, it would be superior to obtaining treasures filling the three thousand great thousand worlds; if they could hear one verse of the correct Dharma, it would be superior to obtaining the position of a Chakravartin King (an ideal ruler of the world), Śakra Devānām Indra (the lord of the Trāyastriṃśa Heaven), or a Brahmā King (the lord of the Form Realm), dwelling in those positions for countless eons. 『This Bodhisattva, if someone were to come and say, 「I will give you one sentence of the Dharma spoken by the Buddha, which can purify the path practiced by the Bodhisattva, allowing you to hear it. If you can enter a great fire pit and endure great suffering, I will give it to you.」 This Bodhisattva would think, 「For the sake of obtaining one sentence of Dharma, I would even be willing to throw myself from the Brahmā Heaven into a fire pit of the three thousand great thousand worlds, let alone falling into a small fire pit? We who seek the Dharma should endure everything, even the suffering of hell should be endured for the sake of seeking the Dharma, let alone the small troubles of the human world?」 For the sake of seeking the Dharma, they would generate such a mind. Moreover, regarding the Dharma they have heard, their hearts are always joyful, and they are able to observe it correctly.』 『This Bodhisattva, having heard the various Dharmas, subdues their mind, and in a quiet place, thinks, 「Only by practicing according to the Dharma can one attain the Dharma, it cannot be attained merely by speaking about it.」 The Bodhisattva, being able to abide in this clear understanding, is able to leave behind all desires, evil and unwholesome dharmas, with initial thought and sustained thought, joy and happiness born of detachment, entering the first dhyāna; with the cessation of initial and sustained thought, inner purity, the mind focused on one point, without initial and sustained thought, joy and happiness born of concentration, entering the second dhyāna; because of leaving joy, practicing equanimity, mindfulness, and clear comprehension, the body experiences happiness, the noble ones are able to speak of and let go, constantly mindful of experiencing happiness, entering the third dhyāna; having abandoned suffering and abandoned happiness, having previously extinguished sorrow and joy, neither suffering nor happiness, practicing equanimity and purity of mindfulness, entering the fourth dhyāna.』
是菩薩過一切色相，滅一切有對相，不念一切別異相故，知無邊虛空，即入虛空無色定處；過一切虛空相，知無邊識，即入識無色定處；過一切識相，知無所有，即入無所有無色定處；過一切無所有處，知非有想非無想安隱，即入無色非有想非無想處；但隨順諸法行故而不樂著。
「是菩薩以慈心高廣無量，無瞋、無恨、無惱害，以信解力遍滿一方、二方、三方、四方，四維上下亦復如是。悲心、喜心、舍心高廣無量，無瞋恨、無惱害，以信解力遍滿一方、第二、三、四方，四維上下亦復如是。
「是菩薩有種種神通力：能動大地、一身為多身、多身為一身、現滅還出、石壁山障皆能徹過如行虛空、于虛空中加趺而去猶如飛鳥，入出於地如水無異，履水如地、身出煙焰如大火聚、日月有大神德威力而能以手捫摸摩之、身力自在乃至梵世。是菩薩以清凈天耳過於人耳，悉聞人天音聲遠近。是菩薩以他心智如實知他心，染心如實知染心、離染心如實知離染心、瞋心離瞋心、癡心離癡心、垢心離垢心、小心大心、散亂心如實知散亂心、定心不定心、縛心解心、有上心無上心如實知有上心無上心；如是，以自心知他心。是菩薩念知宿命諸所生處，所謂一世、二世，三、四、五世，乃至十、二十、三十、四十、五十
【現代漢語翻譯】 現代漢語譯本：菩薩超越一切色相（rupa，物質現象），滅除一切有對相（pratigha-samjna，對立的感知），不執著於一切差別相（nana-samjna，各種不同的感知），因此了知無邊虛空，即進入虛空無色定處（akasanañcayatana，空無邊處定）；超越一切虛空相，了知無邊識，即進入識無色定處（viññanañcayatana，識無邊處定）；超越一切識相，了知一無所有，即進入無所有無色定處（akimcanyayatana，無所有處定）；超越一切無所有處，了知非有想非無想的安穩狀態，即進入非有想非無想處（nevasamjñānāsamjñāyatana，非想非非想處定）；只是隨順諸法（dharma，真理）的執行而不執著於它們。 這位菩薩以慈心（maitri，慈愛）高廣無量，沒有嗔恨（dvesha，憎恨）、沒有怨恨、沒有惱害，以信解力遍滿一方、二方、三方、四方，四維上下也同樣如此。悲心（karuna，悲憫）、喜心（mudita，喜悅）、舍心（upeksa，平靜）高廣無量，沒有嗔恨、沒有怨恨、沒有惱害，以信解力遍滿一方、第二、三、四方，四維上下也同樣如此。 這位菩薩有種種神通力：能震動大地、能將一身化為多身、能將多身化為一身、能顯現后消失再出現、能像在虛空中行走一樣穿透石壁山障、能在虛空中盤腿而行如同飛鳥、能像在水中一樣出入于地、能在水上行走如同在地上、身上能發出煙焰如同巨大的火焰、日月有大神德威力而能用手觸控摩挲它們、身力自在乃至梵世（brahma-loka，色界天）。這位菩薩以清凈的天耳（divya-srotra，天耳通）超越人耳，能聽到人天遠近的聲音。這位菩薩以他心智（para-citta-jñana，他心通）如實地知道他人的心，染污的心如實地知道是染污的心、離染污的心如實地知道是離染污的心、嗔恨的心離嗔恨的心、愚癡的心離愚癡的心、垢染的心離垢染的心、小心大心、散亂的心如實地知道是散亂的心、定心不定心、束縛的心解脫的心、有上的心無上的心如實地知道是有上的心無上的心；像這樣，以自己的心知道他人的心。這位菩薩能憶念知道宿命（purva-nivasānusmriti-jñana，宿命通）的種種生處，所謂一世、二世，三、四、五世，乃至十、二十、三十、四十、五十世。
【English Translation】 English version: A Bodhisattva, having transcended all forms (rupa, material phenomena), extinguished all opposing perceptions (pratigha-samjna, perceptions of opposition), and not dwelling on any differentiated perceptions (nana-samjna, various perceptions), thus knows the boundless space, and immediately enters the sphere of the formless attainment of infinite space (akasanañcayatana, sphere of infinite space); having transcended all perceptions of space, knows the boundless consciousness, and immediately enters the sphere of the formless attainment of infinite consciousness (viññanañcayatana, sphere of infinite consciousness); having transcended all perceptions of consciousness, knows that there is nothing, and immediately enters the sphere of the formless attainment of nothingness (akimcanyayatana, sphere of nothingness); having transcended all spheres of nothingness, knows the peaceful state of neither perception nor non-perception, and immediately enters the sphere of neither perception nor non-perception (nevasamjñānāsamjñāyatana, sphere of neither perception nor non-perception); but follows the course of all dharmas (dharma, truth) without attachment. This Bodhisattva, with a heart of loving-kindness (maitri, loving-kindness) that is vast and immeasurable, without anger (dvesha, hatred), without resentment, without harm, with the power of faith and understanding, pervades one direction, two directions, three directions, four directions, and the four intermediate directions, as well as above and below. With a heart of compassion (karuna, compassion), a heart of joy (mudita, joy), and a heart of equanimity (upeksa, equanimity) that are vast and immeasurable, without anger, without resentment, without harm, with the power of faith and understanding, pervades one direction, the second, third, and fourth directions, and the four intermediate directions, as well as above and below. This Bodhisattva has various supernatural powers: able to shake the earth, able to transform one body into many bodies, able to transform many bodies into one body, able to appear and disappear and reappear, able to pass through stone walls and mountain barriers as if walking in space, able to sit cross-legged and travel in space like a bird, able to enter and exit the earth as if in water, able to walk on water as if on land, able to emit smoke and flames from the body like a great fire, able to touch and rub the sun and moon, which have great divine power and might, with their hands, and has power over their body even up to the Brahma world (brahma-loka, the realm of form). This Bodhisattva, with pure divine ears (divya-srotra, divine ear), surpasses human ears, and can hear the sounds of humans and gods, both near and far. This Bodhisattva, with the knowledge of others' minds (para-citta-jñana, knowledge of others' minds), truly knows the minds of others, knows a defiled mind as a defiled mind, knows an undefiled mind as an undefiled mind, knows an angry mind and a mind free from anger, knows a deluded mind and a mind free from delusion, knows a tainted mind and a mind free from taint, knows a small mind and a great mind, knows a distracted mind as a distracted mind, knows a concentrated mind and an un-concentrated mind, knows a bound mind and a liberated mind, knows a superior mind and an unsurpassed mind as a superior mind and an unsurpassed mind; in this way, knows the minds of others with their own mind. This Bodhisattva can recall and know the various places of past lives (purva-nivasānusmriti-jñana, knowledge of past lives), such as one life, two lives, three, four, five lives, and even ten, twenty, thirty, forty, fifty lives.
，乃至百世、千世、萬世、百千萬億那由他世。一劫、二劫，乃至百千萬億那由他無量劫數，其中諸劫無量成壞、于諸劫中所經因緣，悉能念知，我生彼處、如是種族、如是姓名、如是飲食、如是苦樂、如是久住，我于彼死生於此間、於此間死生於彼間。如是，種種相貌因緣悉能念知。是菩薩天眼清凈過於人眼，見眾生生死，形色好醜、善惡、貧賤富貴、趣善惡道、隨業受報，皆如實知，所謂是諸眾產生就身惡業、成就口惡業、成就意惡業、距逆賢聖、受邪見教，起罪業因緣故，身死墮惡道、生在地獄；是諸眾產生就善身業、善口業、善意業、不逆賢聖、信受正見，行善業因緣故，死後生善處天上。
「是菩薩于諸禪定解脫三昧能入、能出，而不隨生，但見何處有助菩提法處，以願力故，能生其中。
「是菩薩住明地中，見數百千萬億那由他諸佛，恭敬、供養、尊重、讚歎衣服、飲食、臥具、醫藥，親近諸佛聽受經法；聽受法已，隨力而行。
「是菩薩爾時觀諸法不生不滅，眾緣而有。于百千萬億劫所集欲縛漸得微薄，一切有縛、一切無明縛皆悉微薄，不復積集；不積集故，斷于邪貪、邪瞋、邪癡。
「諸佛子！譬如真金，巧師煉治轉更精好，光明倍勝；菩薩亦如是，住在明地、不集三縛故
【現代漢語翻譯】 現代漢語譯本：乃至百世、千世、萬世、百千萬億那由他世（極多的世數）。一劫（佛教時間單位，指世界經歷成住壞空的一個週期）、二劫，乃至百千萬億那由他無量劫數，其中諸劫無量成壞、于諸劫中所經因緣，都能憶念知曉，我生在彼處、是這樣的種族、是這樣的姓名、是這樣的飲食、是這樣的苦樂、是這樣的久住，我于彼處死後生於此間、於此間死後生於彼間。像這樣，種種相貌因緣都能憶念知曉。這位菩薩的天眼清凈勝過人眼，能見到眾生的生死，形色好壞、善惡、貧賤富貴、趨向善惡道、隨業受報，都如實知曉，所謂這些眾產生就身惡業、成就口惡業、成就意惡業、違逆賢聖、接受邪見教導，因為造作罪業的因緣，身死後墮入惡道、生在地獄；這些眾產生就善身業、善口業、善意業、不違逆賢聖、信受正見，因為行善業的因緣，死後生於善處天上。 這位菩薩對於各種禪定解脫三昧（佛教的修行方法，指專注、解脫和正定）能入、能出，而不隨之而生，只是見到何處有助菩提（覺悟）法的地方，因為願力的緣故，能生在其中。 這位菩薩住在明地（菩薩修行階位之一），見到數百千萬億那由他諸佛，恭敬、供養、尊重、讚歎衣服、飲食、臥具、醫藥，親近諸佛聽受經法；聽受佛法后，隨自己的能力而修行。 這位菩薩這時觀察諸法不生不滅，是眾緣和合而有。在百千萬億劫所積累的欲縛（對慾望的束縛）逐漸變得微薄，一切有縛（對存在的執著）、一切無明縛（對真理的無知）都變得微薄，不再積聚；因為不再積聚的緣故，斷除了邪貪、邪瞋、邪癡。 諸佛子！譬如真金，巧匠煉治后更加精純美好，光明更加勝過以往；菩薩也像這樣，住在明地、不積聚三縛的緣故。
【English Translation】 English version: Even hundreds, thousands, ten thousands, hundreds of millions of nayuta (a large number) of lifetimes. One kalpa (an aeon, a cosmic cycle), two kalpas, even hundreds of millions of nayuta immeasurable kalpas, among which the kalpas have immeasurable formations and destructions, and the causes and conditions experienced in those kalpas, all can be remembered and known. I was born in that place, of such a lineage, with such a name, such food, such joys and sorrows, and such a duration of stay. I died there and was born here, and died here and was born there. Thus, all kinds of appearances and causes and conditions can be remembered and known. This Bodhisattva's heavenly eye is purer than human eyes, seeing the births and deaths of sentient beings, their good and bad forms, their good and evil, their poverty and wealth, their paths to good and evil, and their karmic retributions, all as they truly are. That is, these sentient beings who have committed evil deeds with their bodies, evil deeds with their mouths, and evil deeds with their minds, who oppose the wise and holy, and who accept false teachings, because of the causes and conditions of committing sinful deeds, after death, fall into evil paths and are born in hell. These sentient beings who have committed good deeds with their bodies, good deeds with their mouths, and good deeds with their minds, who do not oppose the wise and holy, and who believe in and accept right views, because of the causes and conditions of performing good deeds, after death, are born in good places in the heavens. This Bodhisattva can enter and exit all kinds of samadhi (meditative absorption) of liberation, without being born along with them. He only sees where there are places that help the Dharma of Bodhi (enlightenment), and because of his vows, he can be born there. This Bodhisattva, dwelling in the 'Luminous Ground' (a stage of Bodhisattva practice), sees hundreds of millions of nayuta Buddhas, respectfully making offerings, honoring, and praising them with clothing, food, bedding, and medicine. He draws near to the Buddhas to listen to the teachings; having heard the teachings, he practices according to his ability. This Bodhisattva then observes that all dharmas (phenomena) are neither born nor destroyed, but arise from the aggregation of causes and conditions. The fetters of desire accumulated over hundreds of millions of kalpas gradually become thin, and all fetters of existence and all fetters of ignorance become thin, and are no longer accumulated. Because they are no longer accumulated, he cuts off wrong greed, wrong anger, and wrong delusion. Disciples of the Buddhas! Just like pure gold, which, after being refined by a skilled craftsman, becomes even more pure and beautiful, and its light shines even more brightly; so too is the Bodhisattva, dwelling in the 'Luminous Ground,' because he does not accumulate the three fetters.
，斷于邪貪、邪瞋、邪癡，諸善根轉增明凈。是菩薩忍辱心、柔軟心、美妙心、不壞心、不動心、不濁心、不高心、不下心、一切所作不望報心、他少有作當生報心、不諂曲心、不染亂心轉勝明凈。
「爾時，菩薩於四攝法中愛語利益偏多，十波羅蜜中忍辱波羅蜜、精進波羅蜜轉多，余助菩提法皆轉明凈。
「諸佛子！是名諸菩薩第三明地。
「菩薩摩訶薩住是地中，多作釋提桓因，智慧猛利，能以方便因緣轉諸眾生，令離淫慾。所作善業，若佈施、若愛語、若利益、若同事，皆不離唸佛、念法、乃至不離念具足一切種智。常生是心：『我當何時于眾生中為首、為尊、乃至於一切眾生為依止者？』是人若欲勤加精進，于須臾間能得十萬三昧，乃至能示十萬菩薩以為眷屬——隨其願力，神通自在不可算數，若干百千萬億那由他劫不可計知。」
爾時，金剛藏菩薩欲令此義轉明故而說偈言：
「菩薩以是心， 能得第三地： 凈心、猛、厭心、 離心、不退心、 堅心、堪、受心、 快心及大心， 以如是等心， 得入於三地。 智者住明地， 觀有為作法， 不凈無常苦， 無我壞敗相， 無有牢固性， 不久唸唸滅， 如是思惟知， 無有來去相。 見
【現代漢語翻譯】 現代漢語譯本：斷除邪貪（對不正當事物的貪戀）、邪瞋（不正當的憤怒）、邪癡（不正當的愚昧），各種善根逐漸增長，變得更加明凈。這是菩薩的忍辱心、柔軟心、美妙心、不壞心、不動心、不濁心、不高心、不下心，一切所作不求回報的心，他人稍有作為就想著回報的心，不諂媚虛偽的心，不被染污擾亂的心，都變得更加殊勝明凈。 這時，菩薩在四攝法（佈施、愛語、利行、同事）中，愛語和利益眾生方面做得更多；在十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）中，忍辱波羅蜜和精進波羅蜜更加突出，其餘有助於菩提（覺悟）的修行方法也都變得更加明凈。 諸位佛子！這就是諸菩薩的第三明地（發光地）。 菩薩摩訶薩（大菩薩）住在這個階段，大多會成為釋提桓因（帝釋天），智慧非常敏銳，能夠以方便的因緣來引導眾生，使他們遠離淫慾。所做的善業，無論是佈施、愛語、利益眾生、還是同事，都不離唸佛、念法，乃至不離念具足一切種智（佛的智慧）。常常生起這樣的心念：『我應當何時在眾生中成為首領、成為最受尊敬的人，乃至成為一切眾生的依靠？』這樣的人如果想要更加精進，在很短的時間內就能獲得十萬種三昧（禪定），甚至能夠示現十萬菩薩作為眷屬——隨著他的願力，神通自在，不可計數，即使經過若干百千萬億那由他劫（極長的時間）也無法計算。 這時，金剛藏菩薩爲了使這個道理更加明晰，就說了偈語： 『菩薩以這樣的心，能夠證得第三地：清凈的心、勇猛的心、厭離的心、離欲的心、不退轉的心、堅固的心、堪能的心、接受的心、快樂的心以及廣大的心，以這些心，得以進入第三地。智者安住于明地，觀察有為法（因緣和合而生的事物）的運作，看到它們是不凈的、無常的、痛苦的、無我的、會壞敗的，沒有牢固的性質，不久就會念念滅去，這樣思惟了知，就沒有來去的相狀。』
【English Translation】 English version: Cutting off wrong greed (attachment to improper things), wrong anger, and wrong delusion, all good roots gradually increase and become clearer. This is the Bodhisattva's heart of patience, gentleness, beauty, indestructibility, immovability, purity, humility, and non-arrogance; a heart that does not seek reward for all actions, a heart that does not expect repayment for others' small deeds, a heart that is not flattering or deceitful, and a heart that is not defiled or disturbed, all of which become more excellent and clear. At this time, among the four means of attraction (giving, kind speech, beneficial action, and cooperation), the Bodhisattva focuses more on kind speech and benefiting beings; among the ten Paramitas (perfections of giving, morality, patience, effort, meditation, wisdom, skillful means, vows, power, and knowledge), the Paramitas of patience and effort become more prominent, and the other practices that aid in Bodhi (enlightenment) also become clearer. O sons of the Buddha! This is called the third Luminous Ground of the Bodhisattvas. The Bodhisattva Mahasattva (great Bodhisattva) who dwells in this stage often becomes Shakra Devanam Indra (the king of gods), with sharp wisdom, able to guide beings with skillful means, causing them to be free from lust. The good deeds they perform, whether giving, kind speech, benefiting others, or cooperation, are never separate from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of possessing all-knowing wisdom (Buddha's wisdom). They constantly generate this thought: 'When will I become the leader among beings, the most respected one, and even the refuge for all beings?' If such a person wishes to be more diligent, they can attain one hundred thousand Samadhis (meditative states) in a short time, and can even manifest one hundred thousand Bodhisattvas as their retinue—according to their vows, their supernatural powers are immeasurable, and cannot be calculated even after countless hundreds of thousands of millions of nayutas (extremely long periods) of kalpas (eons). At that time, Vajragarbha Bodhisattva, wishing to make this meaning clearer, spoke the following verses: 'The Bodhisattva, with such a mind, can attain the third ground: a pure mind, a vigorous mind, a mind of detachment, a mind free from desire, a non-regressing mind, a firm mind, a capable mind, a receptive mind, a joyful mind, and a vast mind. With these minds, one can enter the third ground. The wise one dwells in the Luminous Ground, observing the workings of conditioned phenomena (things arising from causes and conditions), seeing them as impure, impermanent, suffering, selfless, subject to decay, without a firm nature, and soon ceasing moment by moment. Having contemplated and understood this, there is no coming or going.'
諸有為法， 如病如癰瘡， 愛心所纏縛， 生諸憂悲苦。 但為貪恚癡， 猛火所焚燒， 從無始世來， 熾然常不息。 即時於一切， 三界生厭離， 惡賤有為法， 心無所貪著。 但求諸佛智， 無量無邊限， 甚深難思議， 清凈無諸苦。 如是見佛智， 無諸苦惱已， 哀愍諸眾生， 貧窮無福慧， 三毒火常然， 無有救護者； 墮在地獄中， 百種苦所切； 放逸凡夫人， 沒諸煩惱聚； 盲冥無所見， 失諸佛法寶； 常隨生死水， 無怖空怖畏。 我於是眾生， 當勤度脫之， 精進求智慧， 為作饒益者。 思惟何方便， 可以得救護？ 唯有諸如來， 深妙無礙智。 此智何為因？ 唯從智慧生。 思惟是智慧， 但從多聞生， 如是籌量已， 勤求多聞法。 日夜常精進， 聽受無厭惓， 讀誦愛樂法， 唯法以為貴。 為欲求法故， 以諸珍寶等、 所親愛妻子、 隨意諸眷屬、 國土及城邑、 資生諸好物， 歡喜而施與， 心無所戀惜。 頭目耳鼻舌、 牙齒及手足、 支節身血肉、 心肝及髓腦， 以此等施人， 猶不以為難； 若得聞正法
【現代漢語翻譯】 現代漢語譯本 所有有為法（saṃskṛta-dharma，指因緣和合而生的事物），都像疾病和毒瘡一樣，被愛慾之心纏縛，產生各種憂愁悲傷痛苦。 只是因為貪婪、嗔恨、愚癡（貪恚癡，指佛教中的三毒），被猛烈的火焰焚燒，從無始以來，一直熾熱燃燒，從未停止。 我立刻對一切三界（trayo dhātava，指欲界、色界、無色界）產生厭惡和遠離之心，厭惡鄙視有為法，心中沒有任何貪戀執著。 只求諸佛（buddha，指覺悟者）的智慧，那是無量無邊、深奧難思、清凈沒有痛苦的。 像這樣見到佛的智慧，沒有了各種痛苦煩惱之後，我哀憐那些貧窮沒有福德和智慧的眾生。 他們被三毒之火（指貪嗔癡）常常燃燒，沒有可以救護的人；墮落在地獄中，被各種痛苦折磨；放縱的凡夫俗子，沉沒在各種煩惱之中； 他們盲目無知，看不到真理，失去了諸佛的法寶；常常隨著生死的河流漂流，卻不畏懼空無和恐懼。 我對於這些眾生，應當勤奮地度脫他們，精進地尋求智慧，成為能夠利益他們的人。 我思考用什麼方法，可以得到救護？只有諸如來（tathāgata，指佛的稱號之一），擁有深奧微妙、無礙的智慧。 這種智慧的根源是什麼？唯有從智慧產生。 我思考這種智慧，只是從多聞（bahusruta，指廣泛聽聞佛法）中產生，像這樣衡量之後，我勤奮地尋求多聞之法。 我日夜精進，聽聞佛法沒有厭倦，讀誦並喜愛佛法，唯有佛法最為珍貴。 爲了求得佛法，我願意將各種珍寶、所親愛的妻子、隨意的眷屬、國土和城邑、以及各種生活所需的好東西，都歡喜地施捨出去，心中沒有絲毫的留戀和惋惜。 甚至頭、眼睛、耳朵、鼻子、舌頭、牙齒、手、腳、肢體、身體的血肉、心肝和骨髓，我都願意施捨給他人，也不覺得困難；如果能夠聽聞到正法（saddharma，指正確的佛法）的話。
【English Translation】 English version All conditioned phenomena (saṃskṛta-dharma), are like diseases and sores, bound by the heart of desire, giving rise to various sorrows, grief, and suffering. It is only because of greed, hatred, and delusion (rāga, dveṣa, moha, the three poisons in Buddhism), that they are burned by fierce flames, blazing continuously from beginningless time. Immediately, I feel disgust and detachment towards all three realms (trayo dhātava, the desire realm, form realm, and formless realm), despising conditioned phenomena, with no attachment or clinging in my heart. I seek only the wisdom of the Buddhas (buddha, the awakened ones), which is immeasurable, boundless, profound, inconceivable, pure, and free from all suffering. Having seen the wisdom of the Buddha in this way, and being free from all suffering and afflictions, I feel compassion for those sentient beings who are poor and lack merit and wisdom. They are constantly burned by the fire of the three poisons (greed, hatred, and delusion), with no one to protect them; they fall into hell, tormented by all kinds of suffering; indulgent ordinary people are submerged in all kinds of afflictions; They are blind and ignorant, unable to see the truth, having lost the treasures of the Buddha's teachings; they constantly drift along the river of birth and death, yet they are not afraid of emptiness and fear. For these sentient beings, I should diligently liberate them, strive to seek wisdom, and become one who can benefit them. I contemplate what means can be used to obtain salvation? Only the Tathagatas (tathāgata, one of the titles of the Buddha), possess profound, subtle, and unobstructed wisdom. What is the cause of this wisdom? It arises only from wisdom itself. I contemplate that this wisdom arises only from extensive learning (bahusruta, the practice of listening to and studying the Dharma), and after considering this, I diligently seek the Dharma of extensive learning. I am diligent day and night, listening to the Dharma without weariness, reciting and loving the Dharma, valuing only the Dharma as the most precious. For the sake of seeking the Dharma, I am willing to give away all kinds of treasures, my beloved wife, my willing family members, my country and cities, and all the good things needed for life, with joy, without any attachment or regret in my heart. Even my head, eyes, ears, nose, tongue, teeth, hands, feet, limbs, the blood and flesh of my body, my heart, liver, and marrow, I am willing to give to others, and I do not find it difficult; if I can hear the true Dharma (saddharma, the correct teachings of the Buddha).
， 是為最甚難。 假令有一人， 語此菩薩言： 『汝今若能入， 是大猛火聚， 然後當與汝， 諸佛所說法。』 聞已即歡喜， 自投於火聚。 『設使大千界， 火聚滿其中， 須彌梵世下， 不足以為難； 若為求一句， 諸佛所說法， 救諸苦惱者， 得之甚為難。 始從初發心， 乃至成佛道， 我于其中間， 盡此諸劫數， 為欲求諸法， 備受阿鼻苦， 何況於人間， 小小諸苦惱？』 以聽法因緣， 能得正憶念； 正憶念因緣， 能生諸禪定， 深妙等三昧， 及五神通事， 次第皆能起， 自在不隨生。 菩薩住是地， 能以決定心， 多供養諸佛， 聽受所說法。 斷邪、愛、恚等， 余煩惱微薄， 猶如成鍊金， 調和得其所。 菩薩住是地， 功德藏充滿， 多作忉利王， 自在化淫慾。 愛佛功德故， 化導無量眾， 悉能令得住， 無上佛道中。 菩薩住是地， 能以柔軟心， 勤行於精進， 得百千三昧。 悉得見諸佛， 相好莊嚴身， 其心轉猛利， 願力者殊勝。 常為諸眾生， 勤求好事者， 分別解說此， 第三明地已。」◎◎
【現代漢語翻譯】 現代漢語譯本 這實在是極其困難的。 假設有一個人，對這位菩薩說： 『你現在如果能進入，這巨大的猛火堆中， 然後我才給你，諸佛所說的法。』 （菩薩）聽了之後立刻歡喜，自己投入火堆中。 『即使整個大千世界，都充滿火堆， 從須彌山到梵天世界之下，都不足以成為困難； 如果爲了求得一句，諸佛所說的法， 爲了救度那些受苦惱的人，得到它是非常困難的。 從最初發心開始，直到成就佛道， 我在這期間，用盡這些劫數， 爲了求得諸法，備受阿鼻地獄（梵文Avīci的音譯，意為無間地獄，佛教中最苦的地獄）的苦難， 何況在人間，小小的各種苦惱呢？』 因為聽法的因緣，能夠得到正確的憶念； 因為正確的憶念的因緣，能夠產生各種禪定， 深奧微妙的等持（梵文samādhi的意譯，指心專注於一境而不散亂的狀態），以及五神通（天眼通、天耳通、他心通、宿命通、神足通）的事， 都能依次生起，自在而不隨外境而生。 菩薩安住在這個階段，能夠以堅定的心， 多多供養諸佛，聽受他們所說的法。 斷除邪見、貪愛、嗔恚等，其餘的煩惱也變得微薄， 就像煉成的黃金，調和得恰到好處。 菩薩安住在這個階段，功德的寶藏充滿， 常常做忉利天（梵文Trāyastriṃśa的音譯，欲界六天中的第二天）的國王，自在地化解淫慾。 因為愛慕佛的功德，化導無量的眾生， 都能讓他們安住，在無上的佛道中。 菩薩安住在這個階段，能夠以柔軟的心， 勤奮地修行精進，得到百千種三昧（梵文samādhi的音譯，指心專注於一境而不散亂的狀態）。 都能見到諸佛，相好莊嚴的身體， 他們的心變得更加猛利，願力也更加殊勝。 常常爲了眾生，勤奮地尋求好事的人， 分別解說了這，第三明地（菩薩修行階位中的第三個階段）的內容。
【English Translation】 English version This is indeed extremely difficult. Suppose there is a person who says to this Bodhisattva: 'If you can now enter this great blazing fire, then I will give you the Dharma spoken by all the Buddhas.' Having heard this, (the Bodhisattva) immediately rejoices and throws himself into the fire. 'Even if the entire great chiliocosm were filled with fires, from Mount Sumeru down to the Brahma world, it would not be considered difficult; if it is for seeking a single phrase, the Dharma spoken by all the Buddhas, to save those who suffer, obtaining it is extremely difficult. From the initial arising of the aspiration, until the attainment of Buddhahood, during this period, I exhaust these kalpas (aeons), in order to seek the Dharmas, I endure the suffering of Avīci (the hell of uninterrupted suffering), how much more so the small sufferings in the human realm?' Because of the cause and condition of hearing the Dharma, one can attain right mindfulness; because of the cause and condition of right mindfulness, one can generate various dhyanas (meditative states), profound and subtle samadhis (states of meditative absorption), and the five supernormal powers (divine eye, divine ear, mind-reading, knowledge of past lives, and magical powers), all can arise in sequence, freely and not dependent on external conditions. The Bodhisattva abiding in this stage, with a resolute mind, makes abundant offerings to all the Buddhas, and listens to the Dharma they preach. Cutting off wrong views, attachment, hatred, etc., the remaining afflictions become subtle, like refined gold, harmonized perfectly. The Bodhisattva abiding in this stage, the treasury of merits is full, often becomes the king of the Trayastrimsha Heaven (the second of the six heavens of the desire realm), freely transforming lust. Because of love for the merits of the Buddha, he guides countless beings, and is able to settle them in the unsurpassed path of Buddhahood. The Bodhisattva abiding in this stage, with a gentle heart, diligently practices vigor, and attains hundreds of thousands of samadhis (states of meditative absorption). All are able to see the Buddhas, with their bodies adorned with marks and characteristics, their minds become more vigorous, and their vows become more outstanding. Always for the sake of all beings, those who diligently seek good things, have separately explained this, the third stage of illumination (the third stage in the Bodhisattva's path).
焰地第四
諸佛子聞說， 如是地相義， 深妙無有量， 心皆大歡喜， 散眾名花香， 供養于如來。 地及大海水， 悉皆大震動， 天諸婇女等， 于上虛空中， 同以微妙音， 歌頌此上法。 他化自在王， 聞以大歡喜， 雨摩尼珠寶， 以散於佛上， 踴躍稱讚言： 「善哉，佛出世， 功德藏流佈， 利益於我等。 我今聞說此， 菩薩地相義， 是事百千劫， 難聞而得聞。 愿更說后地， 利益諸天人， 僉皆喜欲聞， 得地諸行相。」 解脫月菩薩， 重請金剛藏： 「愿為諸菩薩， 說至四地行。」
爾時，金剛藏菩薩摩訶薩語解脫月菩薩言：「佛子！諸菩薩摩訶薩具足清凈行第三地已、欲得第四地者，當以十法明門得入此四地。何等為十？一、思量眾生性，二、思量法性，三、思量世界性，四、思量虛空性，五、思量識性，六、思量欲界性，七、思量色界性，八、思量無色界性，九、思量快信解性，十、思量大心性。諸佛子！菩薩以此十法明門能從三地入第四地。
「諸佛子！菩薩摩訶薩若得第四菩薩焰地，即于如來家轉有勢力，得內法故，有十種智。何等為十？一、不退轉心，二、於三寶中得不壞信清凈
【現代漢語翻譯】 現代漢語譯本 焰地第四
諸位佛子聽聞解說，這樣的地相義理，深奧微妙，無量無邊，心中都非常歡喜，散佈各種名貴的花朵和香，供養如來。 大地和大海水，都劇烈震動，天上的眾多仙女等，在虛空中，一同用美妙的聲音，歌頌這至上的佛法。 他化自在天王（欲界第六天之主），聽聞后非常歡喜，降下摩尼寶珠，散在佛的身上，歡欣鼓舞地稱讚說：『太好了，佛陀出世，功德寶藏流佈，利益我們這些眾生。 我今天聽聞解說這菩薩地相的義理，這樣的事情，即使經過百千劫，也難以聽聞而今天卻能聽聞。』 『希望您能繼續解說後面的地，利益諸天和世人，大家都渴望聽聞，瞭解各地的修行狀態。』 解脫月菩薩，再次請求金剛藏菩薩：『希望您為諸位菩薩，解說到達第四地的修行。』
這時，金剛藏菩薩摩訶薩對解脫月菩薩說：『佛子！諸位菩薩摩訶薩圓滿清凈地修行完第三地后，想要進入第四地，應當通過十種法門來進入這第四地。哪十種呢？一、思量眾生的本性，二、思量法的本性，三、思量世界的本性，四、思量虛空的本性，五、思量識的本性，六、思量欲界的本性，七、思量有（存在）的本性，八、思量無（不存在）的本性，九、思量快速信解的本性，十、思量大心的本性。諸位佛子！菩薩通過這十種法門，能夠從第三地進入第四地。
『諸位佛子！菩薩摩訶薩如果證得第四菩薩焰地，就在如來家中轉為有力量，因為得到內在的佛法，所以有十種智慧。哪十種呢？一、不退轉的心，二、對於三寶（佛、法、僧）得到不壞的清凈信心。
【English Translation】 English version The Fourth Stage: The Stage of Blazing Radiance
When the Buddhas' disciples heard the explanation of the meaning of these stages, profound and immeasurable, their hearts were filled with great joy. They scattered various precious flowers and incense, offering them to the Tathagata. The earth and the great ocean trembled greatly. The celestial maidens, in the sky above, together sang praises of this supreme Dharma with subtle and wonderful sounds. The King of the Paranirmitavasavartin Heaven (the ruler of the sixth heaven of the desire realm), upon hearing this, was greatly delighted. He rained down Mani jewels, scattering them upon the Buddha, and joyfully exclaimed: 'Excellent, the Buddha has appeared in the world! The treasury of merit is flowing, benefiting us all. 'Today, I have heard the explanation of the meaning of the Bodhisattva stages. Such a thing is difficult to hear even in hundreds of thousands of kalpas, yet today I have heard it!' 'We wish that you would further explain the subsequent stages, benefiting all gods and humans. We all eagerly desire to hear and understand the characteristics of the practices of each stage.' The Bodhisattva Vimukticandra (Moon of Liberation) again requested Vajragarbha (Diamond Womb) Bodhisattva: 'We wish that you would explain the practices for reaching the fourth stage for all Bodhisattvas.'
At that time, the Bodhisattva Mahasattva Vajragarbha said to the Bodhisattva Vimukticandra: 'Disciples of the Buddha! When Bodhisattva Mahasattvas have completed the pure practices of the third stage and wish to enter the fourth stage, they should enter this fourth stage through ten Dharma gates. What are the ten? First, contemplating the nature of sentient beings; second, contemplating the nature of Dharma; third, contemplating the nature of the world; fourth, contemplating the nature of space; fifth, contemplating the nature of consciousness; sixth, contemplating the nature of the desire realm; seventh, contemplating the nature of existence; eighth, contemplating the nature of non-existence; ninth, contemplating the nature of quick faith and understanding; tenth, contemplating the nature of the great mind. Disciples of the Buddha! Bodhisattvas, through these ten Dharma gates, are able to enter the fourth stage from the third stage.'
'Disciples of the Buddha! If a Bodhisattva Mahasattva attains the fourth Bodhisattva stage, the Stage of Blazing Radiance, they become powerful in the Tathagata's family. Because they have attained the inner Dharma, they possess ten kinds of wisdom. What are the ten? First, an unretreating mind; second, an indestructible and pure faith in the Three Jewels (Buddha, Dharma, and Sangha).'
畢竟智，三、修習觀生滅，四、修習諸法本來不生，五、常修習轉還世間行，六、修習知業因緣故有生，七、修習分別生死涅槃門差別，八、修習眾生業差別，九、修習前際后際差別，十、修習現在常滅不住行。是十智心則生佛家，轉得勢力。
「複次，佛子！菩薩摩訶薩住是菩薩第四地，觀內身循身觀，精勤一心除世間貪憂；觀外身循身觀，精勤一心除世間貪憂；觀內外身循身觀，精勤一心除世間貪憂；觀內受、外受、內外受，內心、外心、內外心，內法、外法、內外法循法觀，精勤一心除世間貪憂。
「是菩薩，未生惡不善法，為不生故，欲生勤精進，發心正斷；已生諸惡不善法，為斷故，欲生勤精進，發心正斷；未生諸善法，為生故，欲生勤精進，發心正行；已生諸善法，為住不失、修增廣故，欲生勤精進，發心正行。
「是菩薩修行四如意分：欲定斷行成就修如意分，依止厭、依止離、依止滅，迴向于舍；精進定斷行成就修如意分、心定斷行成就修如意分、思惟定斷行成就修如意分，依止厭、離、滅，迴向于舍。
「是菩薩修行信根，依止厭、離、滅，迴向于舍；精進根、念根、定根、修行慧根，依止厭、離、滅，迴向于舍。
「是菩薩修行信力，依止厭、離、滅，迴向于舍
【現代漢語翻譯】 現代漢語譯本 最終的智慧是：一、修習知一切法如幻，二、修習知一切法如焰，三、修習觀察生滅，四、修習諸法本來不生，五、常修習轉變世間行為，六、修習瞭解業因緣故有生，七、修習分辨生死涅槃之門的差別，八、修習眾生業的差別，九、修習前際后際的差別，十、修習現在常滅不住的行為。這十種智慧之心生起，便能進入佛家，轉而獲得力量。
『再者，佛子！菩薩摩訶薩安住于菩薩第四地時，觀察內身，依循身觀，精勤一心去除世間的貪慾和憂愁；觀察外身，依循身觀，精勤一心去除世間的貪慾和憂愁；觀察內外身，依循身觀，精勤一心去除世間的貪慾和憂愁；觀察內受、外受、內外受，內心、外心、內外心，內法、外法、內外法，依循法觀，精勤一心去除世間的貪慾和憂愁。
『這位菩薩，對於未生起的惡不善法，爲了不讓它生起，想要生起勤奮精進之心，發起正斷；對於已生起的惡不善法，爲了斷除它，想要生起勤奮精進之心，發起正斷；對於未生起的善法，爲了讓它生起，想要生起勤奮精進之心，發起正行；對於已生起的善法，爲了保持不失、修習增長廣大，想要生起勤奮精進之心，發起正行。
『這位菩薩修習四如意分：以欲定斷行成就修如意分，依止厭離、依止離欲、依止滅盡，迴向于舍；以精進定斷行成就修如意分、以心定斷行成就修如意分、以思惟定斷行成就修如意分，依止厭離、離欲、滅盡，迴向于舍。
『這位菩薩修習信根，依止厭離、離欲、滅盡，迴向于舍；修習精進根、念根、定根、修習慧根，依止厭離、離欲、滅盡，迴向于舍。
『這位菩薩修習信力，依止厭離、離欲、滅盡，迴向于舍；修習精進力、念力、定力、修習慧力，依止厭離、離欲、滅盡，迴向于舍。
【English Translation】 English version Ultimately, wisdom is: 1. Cultivating the understanding that all dharmas are like illusions; 2. Cultivating the understanding that all dharmas are like flames; 3. Cultivating the observation of arising and ceasing; 4. Cultivating the understanding that all dharmas are originally unarisen; 5. Constantly cultivating the transformation of worldly actions; 6. Cultivating the understanding that birth arises due to karmic causes and conditions; 7. Cultivating the discernment of the differences between the gates of birth-and-death and nirvana; 8. Cultivating the understanding of the differences in the karma of sentient beings; 9. Cultivating the understanding of the differences between the past and future; 10. Cultivating the understanding of the present moment as constantly ceasing and not abiding. When these ten wisdom minds arise, one enters the Buddha's family and gains power.
'Furthermore, sons of the Buddha! When a Bodhisattva Mahasattva dwells in the fourth Bodhisattva ground, they observe the inner body, following the body contemplation, diligently and with one-pointedness of mind, removing worldly greed and sorrow; they observe the outer body, following the body contemplation, diligently and with one-pointedness of mind, removing worldly greed and sorrow; they observe the inner and outer body, following the body contemplation, diligently and with one-pointedness of mind, removing worldly greed and sorrow; they observe inner feelings, outer feelings, and inner and outer feelings, inner mind, outer mind, and inner and outer mind, inner dharmas, outer dharmas, and inner and outer dharmas, following the dharma contemplation, diligently and with one-pointedness of mind, removing worldly greed and sorrow.'
'This Bodhisattva, regarding unarisen evil and unwholesome dharmas, in order not to let them arise, desires to generate diligence and vigor, initiating right abandonment; regarding arisen evil and unwholesome dharmas, in order to eliminate them, desires to generate diligence and vigor, initiating right abandonment; regarding unarisen wholesome dharmas, in order to let them arise, desires to generate diligence and vigor, initiating right practice; regarding arisen wholesome dharmas, in order to maintain them without loss, cultivate and expand them, desires to generate diligence and vigor, initiating right practice.'
'This Bodhisattva cultivates the four bases of spiritual power: achieving the base of spiritual power through the power of desire, based on aversion, based on detachment, based on cessation, and turning towards relinquishment; achieving the base of spiritual power through the power of vigor, achieving the base of spiritual power through the power of mind, achieving the base of spiritual power through the power of contemplation, based on aversion, detachment, cessation, and turning towards relinquishment.'
'This Bodhisattva cultivates the root of faith, based on aversion, detachment, cessation, and turning towards relinquishment; cultivates the root of vigor, the root of mindfulness, the root of concentration, and cultivates the root of wisdom, based on aversion, detachment, cessation, and turning towards relinquishment.'
'This Bodhisattva cultivates the power of faith, based on aversion, detachment, cessation, and turning towards relinquishment; cultivates the power of vigor, the power of mindfulness, the power of concentration, and cultivates the power of wisdom, based on aversion, detachment, cessation, and turning towards relinquishment.'
；精進力、念力、定力、修行慧力，依止厭、離、滅，迴向于舍。
「是菩薩修行念覺分，依止厭、離、滅，迴向于舍；擇法覺分、精進覺分、喜覺分、除覺分、定覺分、修行舍覺分，依止厭、離、滅，迴向于舍。
「是菩薩修行正見，依止厭、離、滅，迴向于舍；正思惟、正語、正業、正命、正精進、正念、修行正定，依止厭、離、滅，迴向于舍。
「是菩薩以不捨眾生心故行；以本願力故，大悲為首、大慈合行；為攝一切智、為莊嚴佛國，為具佛諸力、無畏、不共法、三十二相、八十種好、具足音聲，為隨順佛深解脫、為思惟大智慧方便故行。
「諸佛子！諸菩薩摩訶薩住菩薩焰地，所有身見著等：著我、著眾生、著人壽者，知者、見者，著五陰、十二入、十八界，所起屈伸捲舒出沒，推求心所行，愛著寶重所見，為歸、為洲，皆悉斷滅。
「是菩薩轉倍精進慧方便所生助道法，隨所修行，心轉柔和堪任有用。心無疲惓轉求上法，增益智慧救一切世間。隨順諸師，恭敬受教，如所說行。
「是菩薩爾時知恩、知報恩，心轉和善，同止安樂，直心、軟心。無有邪曲，行正定行；無有憍慢，則易與語。隨順教誨，得說者意。如是，具足善心、軟心、寂滅心、忍辱心，凈地諸法思
【現代漢語翻譯】 現代漢語譯本：精進力、念力、定力、修行慧力，都依止於厭離、離欲、寂滅，並回向于捨棄。 這是菩薩修習念覺支，依止於厭離、離欲、寂滅，並回向于捨棄；修習擇法覺支、精進覺支、喜覺支、除覺支、定覺支、舍覺支，都依止於厭離、離欲、寂滅，並回向于捨棄。 這是菩薩修習正見，依止於厭離、離欲、寂滅，並回向于捨棄；修習正思惟、正語、正業、正命、正精進、正念、正定，都依止於厭離、離欲、寂滅，並回向于捨棄。 這是菩薩因為不捨棄眾生的心而修行；因為本願力的緣故，以大悲為首、大慈並行；爲了攝取一切智慧、爲了莊嚴佛國，爲了具足佛的諸種力量、無畏、不共法、三十二相、八十種好、具足音聲，爲了隨順佛的甚深解脫、爲了思惟大智慧方便而修行。 諸位佛子！諸位菩薩摩訶薩安住于菩薩焰地（菩薩修行的一個階段），所有身見執著等：執著於我、執著于眾生、執著於人壽者（認為生命有固定長度的人）、知者、見者，執著於五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵）、十八界（六根、六塵、六識），所引起的屈伸、卷舒、出沒，推求心所行，愛著寶重所見，作為歸宿、作為依靠，都全部斷滅。 這位菩薩以更加精進的智慧方便所產生的助道法，隨著所修行的，心變得柔和堪能，可以任用。心不疲倦，轉而尋求更高的佛法，增長智慧以救度一切世間。隨順諸位老師，恭敬地接受教誨，按照所說的去修行。 這位菩薩這時知道恩情、知道報恩，心變得和善，與人和睦相處，心正直、心柔軟。沒有邪曲，行持正定；沒有驕慢，就容易溝通。隨順教誨，理解說法者的意思。像這樣，具足善心、軟心、寂滅心、忍辱心，清凈地思惟諸法。
【English Translation】 English version: The power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom in practice, all rely on aversion, detachment, and cessation, and are directed towards relinquishment. This is how a Bodhisattva practices the mindfulness enlightenment factor, relying on aversion, detachment, and cessation, and directing it towards relinquishment; practicing the dharma-discrimination enlightenment factor, the diligence enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor, all relying on aversion, detachment, and cessation, and directing them towards relinquishment. This is how a Bodhisattva practices right view, relying on aversion, detachment, and cessation, and directing it towards relinquishment; practicing right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, all relying on aversion, detachment, and cessation, and directing them towards relinquishment. This is how a Bodhisattva practices because of the mind that does not abandon sentient beings; because of the power of their original vows, with great compassion as the leader and great loving-kindness acting together; in order to gather all wisdom, to adorn the Buddha-land, to possess all the powers of the Buddha, fearlessness, unique qualities, the thirty-two marks, the eighty minor marks, and perfect voice, to follow the Buddha's profound liberation, and to contemplate the great wisdom and skillful means. Oh, sons of the Buddha! All Bodhisattva-Mahasattvas who dwell in the Bodhisattva Flame Ground (a stage of Bodhisattva practice), all attachments to self-view, such as: attachment to self, attachment to sentient beings, attachment to a life span (those who believe life has a fixed length), the knower, the seer, attachment to the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve entrances (the six sense organs and their corresponding six sense objects), the eighteen realms (the six sense organs, six sense objects, and six consciousnesses), the arising of bending, stretching, curling, and emerging, the seeking of what the mind does, the love and cherishing of what is seen, as a refuge, as a support, all are completely extinguished. This Bodhisattva, with the aid of the Dharma generated by even more diligent wisdom and skillful means, as they practice, their mind becomes gentle and capable, ready for use. The mind is not weary, but turns to seek higher Dharma, increasing wisdom to save all the world. They follow their teachers, respectfully receive teachings, and practice as instructed. This Bodhisattva at this time knows kindness, knows how to repay kindness, their mind becomes kind, they live in harmony, with a straightforward and gentle heart. There is no crookedness, they practice right concentration; there is no arrogance, so it is easy to communicate with them. They follow teachings, understanding the speaker's intention. In this way, they possess a kind heart, a gentle heart, a tranquil heart, a patient heart, and contemplate all dharmas with a pure mind.
惟修行。
「是菩薩爾時成不轉精進者，不捨精進、不壞精進、不厭精進、不惓精進、廣大精進、無邊精進、猛利精進、無等等精進、救一切眾生精進、分別是道非道精進。
「是菩薩心志清凈，不失深心，信解明利，諸善根增長。遠離世間垢濁，不信、疑悔等皆已滅盡。無疑、無悔，現前具足，於一切佛大信解事中不厭、不捨，自然習樂，無量之心常現在前。
「菩薩住是第四焰地能見諸佛，數百、數千、數千萬億那由他佛，供養、恭敬、尊重、讚歎衣服、飲食、臥具、醫藥，親近諸佛，一心聽法；聽受法已，能信奉持，多於佛所出家修道。
「是菩薩樂心、深心清凈，信解平等轉更明瞭，住壽多劫——若干百千萬億那由他劫——善根轉勝明利。
「諸佛子！如上，真金以為莊嚴，余金不及；如是，諸菩薩摩訶薩住此菩薩焰地，諸善根轉增明利，下地菩薩所不能及。
「譬如摩尼珠光明清凈能照四方，余寶不及，雨漬水澆光明不滅；菩薩住焰地中，下地菩薩所不能及，一切諸魔及諸煩惱皆不能壞其智慧。
「諸佛子！是名略說諸菩薩摩訶薩第四焰地。
「菩薩摩訶薩住是地中，多作須夜磨天王，多教化眾生破於我心。所作善業，若佈施、若愛語、若利益、若同事
【現代漢語翻譯】 現代漢語譯本 唯有修行。 『這位菩薩那時成為不退轉精進者，不捨棄精進、不破壞精進、不厭倦精進、不懈怠精進、廣大精進、無邊精進、猛利精進、無與倫比的精進、救度一切眾生的精進、分別什麼是道什麼不是道的精進。 『這位菩薩心志清凈，不失去深心，信念理解明晰銳利，各種善根增長。遠離世間的污垢，不信、疑惑、後悔等都已滅盡。無疑、無悔，當下具足，對於一切佛的大信念理解之事不厭倦、不捨棄，自然而然地樂於修習，無量的心常在眼前。 『菩薩安住在這第四焰地，能見到諸佛，數百、數千、數千萬億那由他（古印度數目單位，表示極大的數量）佛，供養、恭敬、尊重、讚歎，以衣服、飲食、臥具、醫藥供養，親近諸佛，一心聽法；聽受法后，能信奉受持，多在佛所出家修道。 『這位菩薩樂心、深心清凈，信念理解平等，更加明瞭，安住壽命多劫——若干百千萬億那由他劫——善根更加殊勝明利。 『諸佛子！如同上面所說，真金用來裝飾，其他金子比不上；如此，諸菩薩摩訶薩安住在這菩薩焰地，各種善根更加增長明利，下地菩薩所不能及。 『譬如摩尼珠（一種寶珠，能發出光明）光明清凈，能照耀四方，其他寶物比不上，雨水浸漬澆灌光明不滅；菩薩安住焰地中，下地菩薩所不能及，一切諸魔以及各種煩惱都不能破壞他的智慧。 『諸佛子！這便是略說諸菩薩摩訶薩的第四焰地。 『菩薩摩訶薩安住在這地中，多作須夜磨天王（欲界六天之一），多教化眾生破除我執。所作的善業，無論是佈施、愛語、利益、同事（四攝法）
【English Translation】 English version Only through practice. 'This Bodhisattva at that time becomes one who does not regress in diligence, not abandoning diligence, not destroying diligence, not being weary of diligence, not being lazy in diligence, vast diligence, boundless diligence, fierce diligence, incomparable diligence, diligence to save all sentient beings, diligence to distinguish what is the path and what is not the path.' 'This Bodhisattva's mind is pure, not losing the profound mind, with clear and sharp faith and understanding, all good roots grow. Far from the defilements of the world, disbelief, doubt, regret, etc., are all extinguished. Without doubt, without regret, fully present, not weary or abandoning in all matters of great faith and understanding of all Buddhas, naturally enjoying practice, immeasurable minds are always present.' 'The Bodhisattva dwelling in this fourth Flame Ground can see all Buddhas, hundreds, thousands, tens of millions, billions of Nayutas (an ancient Indian unit of large numbers) of Buddhas, making offerings, respecting, honoring, praising with clothing, food, bedding, and medicine, drawing near to all Buddhas, listening to the Dharma with one mind; having heard and received the Dharma, they can believe and uphold it, and many leave home to practice the Way in the presence of the Buddhas.' 'This Bodhisattva's joyful mind and profound mind are pure, faith and understanding are equal and become clearer, dwelling for many kalpas—several hundred million billion Nayutas of kalpas—good roots become more excellent and clear.' 'Oh, sons of the Buddhas! As mentioned above, true gold is used for adornment, and other gold cannot compare; likewise, when Bodhisattva Mahasattvas dwell in this Flame Ground of Bodhisattvas, all good roots grow more clear and excellent, which Bodhisattvas of lower grounds cannot reach.' 'For example, a Mani pearl (a kind of precious pearl that emits light) is pure and bright, able to illuminate all directions, other treasures cannot compare, and the light does not extinguish when soaked or sprinkled with rain; when a Bodhisattva dwells in the Flame Ground, Bodhisattvas of lower grounds cannot reach, and all demons and all afflictions cannot destroy their wisdom.' 'Oh, sons of the Buddhas! This is a brief explanation of the fourth Flame Ground of Bodhisattva Mahasattvas.' 'Bodhisattva Mahasattvas dwelling in this ground often become the King of the Suyama Heaven (one of the six heavens of the desire realm), and often teach sentient beings to break through their ego. The good deeds they perform, whether it is giving, loving speech, benefiting, or acting in concert (the four means of attraction)'
，皆不離唸佛、不離念法、不離念諸菩薩摩訶薩為伴，乃至不離念具足一切種智。常生是心：『我當何時於一切眾生中為首、為尊，乃至於一切眾生中為依止者？』
「是菩薩摩訶薩若欲如是勤行精進，須臾之間得百億三昧，乃至示現百億菩薩以為眷屬——若以願力，自在示現過於此數，若干百千萬億那由他不可計劫。」
爾時，金剛藏菩薩欲重明此義而說偈言：
「諸菩薩具足， 修治明地已， 觀諸眾生性、 法性、世間性、 虛空性、識性、 三界性，信解， 深心清凈故， 得入第四地。 即于如來家， 增長得勢力， 不退于佛道， 三寶不壞信。 觀生滅無作， 知世間轉行， 從業而有生， 生死涅槃異。 知眾生諸業， 觀法先後際， 不住常滅相， 佛家生勢力。 諸大菩薩等， 得如是法已， 憐愍諸眾生， 習身受心法。 內外四念處， 依止於厭、離、 亦依止寂滅， 迴向于涅槃。 除滅惡法故， 善法得增長， 習行四正法、 修四如意分、 習行於五根、 及以修五力、 修習七覺意、 行於八聖道， 修習如是法， 皆為眾生故。 本願之所助， 慈悲心為首， 求覓一切智；
【現代漢語翻譯】 現代漢語譯本 他們都不離唸佛（Buddha，覺悟者）、不離念法（Dharma，佛法）、不離念諸菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）為伴，乃至不離念具足一切種智（sarvajnana，一切智慧）。他們常生起這樣的心念：『我應當何時在一切眾生中成為首領、成為最受尊敬的，乃至在一切眾生中成為他們的依止者？』 『如果這位菩薩摩訶薩想要如此勤奮精進地修行，在須臾之間就能獲得百億三昧（samadhi，禪定），乃至示現百億菩薩作為眷屬——如果憑藉願力，他可以自在地示現超過這個數量，達到若干百千萬億那由他（nayuta，極大的數量單位）不可計量的劫（kalpa，時間單位）。』 這時，金剛藏菩薩（Vajragarbha Bodhisattva）爲了再次闡明這個道理，說了偈頌： 『諸菩薩具足，修治明地已，觀諸眾生性、法性、世間性、虛空性、識性、三界性，信解，深心清凈故，得入第四地。 即于如來家，增長得勢力，不退于佛道，三寶不壞信。 觀生滅無作，知世間轉行，從業而有生，生死涅槃異。 知眾生諸業，觀法先後際，不住常滅相，佛家生勢力。 諸大菩薩等，得如是法已，憐愍諸眾生，習身受心法。 內外四念處，依止於厭、離、亦依止寂滅，迴向于涅槃。 除滅惡法故，善法得增長，習行四正法、修四如意分、習行於五根、及以修五力、修習七覺意、行於八聖道，修習如是法，皆為眾生故。 本願之所助，慈悲心為首，求覓一切智；』
【English Translation】 English version They are never apart from mindfulness of the Buddha (the Awakened One), never apart from mindfulness of the Dharma (the Buddha's teachings), never apart from mindfulness of the Bodhisattva-Mahasattvas (great Bodhisattvas) as companions, and even never apart from mindfulness of possessing all-knowing wisdom (sarvajnana). They constantly generate this thought: 『When will I become the leader among all sentient beings, the most respected, and even the one upon whom all sentient beings rely?』 『If this Bodhisattva-Mahasattva wishes to practice diligently with such vigor, in a moment he can attain hundreds of billions of samadhis (meditative states), and even manifest hundreds of billions of Bodhisattvas as his retinue—if by the power of his vows, he can freely manifest more than this number, reaching countless hundreds of millions of nayutas (a very large number unit) of immeasurable kalpas (units of time).』 At that time, Vajragarbha Bodhisattva, wishing to further clarify this meaning, spoke in verse: 『The Bodhisattvas, having perfected and purified the luminous ground, contemplate the nature of beings, the nature of Dharma, the nature of the world, the nature of space, the nature of consciousness, and the nature of the three realms, with faith and understanding. Because their minds are deeply pure, they enter the fourth ground. They grow in strength within the family of the Tathagata (Buddha), never retreating from the path of Buddhahood, with indestructible faith in the Three Jewels. They contemplate the arising and ceasing without action, understand the world's transformations, that birth arises from karma, and that samsara (cycle of birth and death) and nirvana (liberation) are different. They understand the various karmas of beings, observe the sequence of Dharma, do not dwell on the appearance of permanence or annihilation, and gain strength within the Buddha's family. The great Bodhisattvas, having attained such Dharma, feel compassion for all beings, and practice the Dharma of body, feeling, and mind. They rely on the four foundations of mindfulness, both internal and external, based on aversion, detachment, and also based on tranquility, directing themselves towards nirvana. Because they eliminate evil dharmas, good dharmas grow. They practice the four right exertions, cultivate the four bases of power, practice the five roots, and cultivate the five powers, cultivate the seven factors of enlightenment, and walk the eightfold noble path. They cultivate these dharmas, all for the sake of sentient beings. Aided by their original vows, with compassion as their foremost, they seek all-knowing wisdom;』
為凈諸佛土， 成十力功德、 無畏、不共法。 諸音聲言說， 甚深妙道法， 及無礙解脫， 大智慧方便。 從身見為首， 六十二見等， 眾生見、人見、 命者、知者見， 于諸陰界入， 之所貪著處， 得是第四地， 皆悉已除斷。 隨斷煩惱業， 其心亦隨凈， 諸所作善業， 皆為救世間。 菩薩柔軟心， 常不為放逸， 堪用心、直心、 求利眾生心， 如此所求事， 皆為無上道。 大智慧職位， 利益世間故， 深心敬養師， 如說樂修行。 知恩報恩者， 易化無瞋恨， 無有邪曲心， 柔和同止樂， 修習如是法， 精進不退轉。 菩薩住是地， 深心及直心、 凈心與信解， 皆轉得明凈， 增長諸善根； 垢濁、疑、悔法， 如是等諸事， 皆悉得除滅。 諸菩薩住是， 第四焰地中， 得值無量佛， 咨受所說法， 於是諸佛所， 出家難沮壞， 如真金莊嚴， 余金所不及； 菩薩住是地， 諸功德深心、 智慧及方便， 所行清凈道， 乃至千億魔， 皆所不能壞。 如真妙明珠， 不為水雨敗； 菩薩住是地， 天人所供養， 多作夜摩
【現代漢語翻譯】 現代漢語譯本 爲了凈化諸佛的國土，成就十力（如來所具有的十種力量）功德、無畏（佛的四種無所畏懼的自信）、不共法（佛獨有的十八種功德）。 諸佛的音聲言說，甚深微妙的道法，以及無礙的解脫，大智慧的方便。 從身見（認為身體是真實存在的）為首，六十二見等（各種錯誤的見解），眾生見（認為有眾生存在）、人見（認為有人的存在）、命者見（認為有壽命的存在）、知者見（認為有知覺的存在），對於諸陰（構成身心的五種要素）、界（十八界）、入（十二入）所貪著的地方， 到達這第四地（焰慧地），都全部已經去除斷絕。 隨著斷除煩惱業，他的心也隨之清凈，所做的所有善業，都是爲了救度世間。 菩薩的心柔軟，常常不放縱自己，能夠用心、直心、求利眾生的心，如此所求的事情，都是爲了無上道（最高的覺悟）。 爲了大智慧的職位，利益世間，以深心恭敬供養老師，按照所說的教導樂於修行。 知道恩情並報答恩情的人，容易教化沒有瞋恨，沒有邪曲的心，柔和地與人和睦相處，修習這樣的法，精進而不退轉。 菩薩安住在這個地，深心和直心、凈心和信解，都轉變得明凈，增長各種善根；污垢、疑惑、後悔等法，這些事情都能夠去除消滅。 諸菩薩安住在這個第四焰地中，能夠遇到無量的佛，請教接受所說的法，在這些佛的教導下出家難以被破壞，如同真金的莊嚴，其他金屬所不能比擬。 菩薩安住在這個地，諸功德深心、智慧和方便，所修行的清凈道，乃至千億的魔，都不能夠破壞。 如同真妙的明珠，不會被水雨所損壞；菩薩安住在這個地，受到天人的供養，多作夜摩（欲界六天中的第三天）天王。
【English Translation】 English version In order to purify the Buddha lands, to accomplish the merits of the ten powers (the ten powers of a Tathagata), fearlessness (the four kinds of fearlessness of a Buddha), and the unique dharmas (the eighteen unique qualities of a Buddha). The voice and speech of the Buddhas, the profound and subtle Dharma, as well as unobstructed liberation, and the skillful means of great wisdom. Starting with the view of self (the belief that the body is real), the sixty-two views (various wrong views), the view of beings (the belief that beings exist), the view of persons (the belief that persons exist), the view of a life (the belief that a life exists), the view of a knower (the belief that a knower exists), regarding the places where one is attached to the skandhas (the five aggregates that constitute the mind and body), the realms (the eighteen realms), and the entrances (the twelve entrances), Having reached this fourth stage (the stage of the blazing wisdom), all of these are completely removed and cut off. As the afflictions and karmic actions are cut off, his mind also becomes pure, and all the good deeds he does are for the salvation of the world. The Bodhisattva's heart is gentle, and he is always not indulgent, able to use his heart, his direct heart, and his heart to seek the benefit of all beings. The things he seeks are all for the unsurpassed path (the highest enlightenment). For the position of great wisdom, to benefit the world, with a deep heart, he respectfully supports the teacher, and joyfully practices according to the teachings. Those who know and repay kindness are easy to teach and have no hatred, have no crooked heart, live harmoniously with others, practice such Dharma, and are diligent without regression. The Bodhisattva dwells in this stage, his deep heart and direct heart, pure heart and faith, all become clear and bright, and all good roots grow; defilements, doubts, regrets, and such things are all removed and extinguished. The Bodhisattvas who dwell in this fourth blazing stage are able to meet countless Buddhas, ask for and receive the Dharma that is taught, and under the guidance of these Buddhas, their renunciation is difficult to destroy, like the adornment of true gold, which other metals cannot compare to. The Bodhisattva dwells in this stage, his deep heart of merits, wisdom, and skillful means, the pure path he practices, even billions of demons cannot destroy. Like a true and wonderful bright pearl, it will not be damaged by water or rain; the Bodhisattva dwells in this stage, and is worshiped by gods and humans, and often becomes the king of the Yama (the third of the six heavens of the desire realm) heaven.
王， 能轉諸邪見， 所作諸善業， 皆為佛智慧， 其心常堅固， 不可得動轉。 若勤行精進， 得百億三昧， 能見百億佛， 願力則過是。 如是第四地， 清凈名為焰。 無量福慧者！ 今已解說竟。」
難勝地第五
諸菩薩聞是， 第四地行法， 心皆大歡喜， 踴躍無有量。 雨天眾寶花， 氛氛如雪下， 咸贊言：「善哉！ 金剛藏大士！」 他化自在王， 與諸眷屬等， 于上虛空中， 心皆大歡喜， 放眾妙光明， 作天諸伎樂， 歌嘆佛功德， 並及菩薩眾。 天諸婇女等， 各以清妙音， 同聲稱讚佛， 而說如是言： 「世尊久遠來， 勤苦所求愿， 無上正真道， 於今始乃得。 利益天人者， 久乃今得見； 釋迦牟尼佛， 今至於天宮； 從久遠已來， 今始異相動； 久遠世已來， 今始放妙光； 眾生從久來， 今始得安樂。 久來方得聞， 大慈悲德音； 度諸功德岸， 久遠今乃值。 聖王能悉破， 憍慢我心等， 無比可供養， 而今得供養， 能開諸天道， 使得一切智。 世尊甚清凈， 無量如虛空， 不染於世法， 如蓮
【現代漢語翻譯】 現代漢語譯本 『大王，能夠轉變各種邪見，所做的各種善業，都成為佛的智慧，他的心常常堅固，不可動搖。如果勤奮修行精進，就能獲得百億三昧（專注的狀態），能見到百億佛，他的願力則超過這些。這就是第四地，清凈的境界名為焰。具有無量福慧的人啊！我已經解說完畢。』
難勝地第五
各位菩薩聽聞了這第四地的修行方法，心中都非常歡喜，踴躍不已。天空中降下各種珍寶花朵，紛紛揚揚如下雪一般，都讚歎說：『太好了！金剛藏大士！』 他化自在王（欲界第六天的天主），和他的眷屬們，在虛空中，心中都非常歡喜，放出各種美妙的光明，演奏天上的各種音樂，歌頌佛的功德，以及菩薩們。 天上的各位婇女（天女）等，各自用清妙的聲音，一同稱讚佛，並且這樣說道： 『世尊您從久遠以來，勤苦所求的願望，無上正真之道，今天才終於得到。利益天人的您，我們今天才得見；釋迦牟尼佛，今天來到天宮；從久遠以來，今天才出現這樣的異相；從久遠以來，今天才放出如此美妙的光芒；眾生從久遠以來，今天才得到安樂。 久遠以來才得以聽聞，您大慈悲的德音；度過各種功德的彼岸，久遠以來今天才遇到。聖王您能徹底破除，驕慢我心等等，無比值得供養的您，今天才得以供養，能開啟諸天之道，使得一切都具有智慧。 世尊您非常清凈，無量無邊如同虛空，不被世俗的法則所污染，如同蓮花一般。』
【English Translation】 English version 'O King, one who can transform all wrong views, all the good deeds they perform become the wisdom of the Buddha. Their mind is always firm and cannot be moved. If they diligently practice with vigor, they will attain hundreds of billions of samadhis (states of concentration), and be able to see hundreds of billions of Buddhas. Their power of vows will surpass even that. This is the fourth ground, the pure state called Flame. O you who possess immeasurable blessings and wisdom! I have now finished explaining.'
The Fifth Ground of Difficult Conquest
All the Bodhisattvas, upon hearing the practices of the fourth ground, were filled with great joy and boundless elation. Heavenly treasures and flowers rained down, falling like snow, and they all praised, saying, 'Excellent! Great Bodhisattva Vajragarbha!' The King of Paranirmitavasavartin (the ruler of the sixth heaven of the desire realm), along with his retinue, in the sky above, were all filled with great joy. They emitted various wonderful lights and played heavenly music, singing praises of the Buddha's merits and those of the Bodhisattvas. The heavenly maidens, each with their clear and melodious voices, together praised the Buddha, saying: 'World Honored One, the aspiration you have diligently sought for so long, the unsurpassed and true path, you have finally attained today. You who benefit gods and humans, we have finally seen you today; Shakyamuni Buddha, you have come to the heavenly palace today; since time immemorial, such extraordinary signs have appeared today; since time immemorial, such wonderful light has been emitted today; sentient beings, since time immemorial, have finally found peace today. It is after a long time that we have heard your voice of great compassion and virtue; having crossed the shore of all merits, we have finally encountered you today after a long time. Holy King, you are able to completely break down pride, ego, and so on. You are incomparably worthy of offerings, and today we are able to make offerings to you. You are able to open the path to the heavens, enabling all to attain wisdom. World Honored One, you are extremely pure, immeasurable like the void, unblemished by worldly laws, like a lotus flower.'
花在水。 處世最高大， 猶如大海中， 須彌金山王， 是故歡喜禮。」 如是諸天女， 各以眾妙音， 敬心歌頌已， 默然而觀佛。 解脫月菩薩， 請金剛藏言， 菩薩得五地， 相貌之因緣。
金剛藏菩薩摩訶薩語解脫月菩薩言：「佛子！諸菩薩摩訶薩已具足第四地、欲得第五地，以十平等心能入第五地。何等為十？一、過去佛法平等，二、未來佛法平等，三、現在佛法平等，四、戒凈平等，五、心凈平等，六、除見疑悔凈平等，七、知道非道凈平等，八、行知見凈平等，九、諸菩提分法轉勝凈平等，十、等化眾生凈平等。諸佛子！諸菩薩摩訶薩以是十平等凈心具足得入於五地，善修菩提法故、深心清凈故、求轉勝道故，則能得佛道。
「是菩薩得大願力，以慈悲心不捨於一切，以得念慧心道理之勢力修習于福慧不捨。起方便，欲得轉勝道上地；明觀法，受諸佛神力所護；生定不退心，如實知是苦聖諦、是苦集諦、是苦滅諦、是至滅苦道諦。
「是菩薩善知世諦、善知第一義諦、善知相諦、善知差別諦、善知示成諦、善知事諦、善知生起諦、善知盡無生諦、善知令入道諦，次第成菩薩諸地故，善知習如來智諦。爾時，菩薩常在一乘故，善知第一義諦；隨眾生意
【現代漢語翻譯】 現代漢語譯本 花在水中。 處世最為崇高偉大，猶如大海之中， 如同須彌金山之王，因此歡喜敬禮。 如此諸位天女，各自以美妙的音聲， 以恭敬心歌頌完畢，默默地觀看佛陀。 解脫月菩薩，請問金剛藏菩薩說， 菩薩獲得第五地，其相貌的因緣。
金剛藏菩薩摩訶薩對解脫月菩薩說：『佛子！諸位菩薩摩訶薩已經具足第四地，想要獲得第五地，以十種平等心能夠進入第五地。哪十種呢？一、過去佛法平等，二、未來佛法平等，三、現在佛法平等，四、戒律清凈平等，五、心清凈平等，六、去除見解、疑惑、後悔的清凈平等，七、知道正道與非道的清凈平等，八、修行、知見清凈平等，九、諸菩提分法轉為殊勝的清凈平等，十、平等教化眾生的清凈平等。諸位佛子！諸位菩薩摩訶薩以這十種平等清凈心具足，得以進入第五地，因為善於修習菩提法，內心深處清凈，追求更加殊勝的道，就能獲得佛道。
『這位菩薩獲得大願力，以慈悲心不捨棄一切眾生，以獲得的念慧心和道理的力量修習福慧而不捨棄。生起方便，想要獲得更加殊勝的道和更高的地位；明瞭地觀察法，接受諸佛神力的護佑；生起堅定不退的心，如實地知道這是苦聖諦、這是苦集諦、這是苦滅諦、這是通往苦滅的道諦。
『這位菩薩善於瞭解世俗諦、善於瞭解第一義諦、善於瞭解相諦、善於瞭解差別諦、善於瞭解示成諦、善於瞭解事諦、善於瞭解生起諦、善於瞭解盡無生諦、善於瞭解令入道諦，次第成就菩薩的各個地，善於瞭解修習如來智慧的真諦。這時，菩薩常在一乘的境界中，善於瞭解第一義諦；隨順眾生的意願
【English Translation】 English version Flowers in the water. The highest and greatest in the world, like in the vast ocean, Like the king of Mount Sumeru, therefore, joyfully pay homage. Thus, the celestial maidens, each with their wonderful voices, Having finished their respectful praises, silently gazed at the Buddha. Bodhisattva Liberation Moon, asked Vajragarbha (Diamond Womb) Bodhisattva, saying, The causes and conditions of a Bodhisattva attaining the fifth stage, and their appearance.
Vajragarbha Bodhisattva Mahasattva said to Liberation Moon Bodhisattva: 'Buddha's children! All Bodhisattva Mahasattvas who have already completed the fourth stage and wish to attain the fifth stage, can enter the fifth stage with ten equal minds. What are the ten? First, equality of past Buddha's teachings; second, equality of future Buddha's teachings; third, equality of present Buddha's teachings; fourth, equality of pure precepts; fifth, equality of pure mind; sixth, equality of purity that removes views, doubts, and regrets; seventh, equality of purity in knowing the right path and the wrong path; eighth, equality of purity in practice, knowledge, and views; ninth, equality of purity in the superior transformation of all Bodhi-related teachings; tenth, equality of purity in equally transforming all sentient beings. Buddha's children! All Bodhisattva Mahasattvas, with these ten equal pure minds, can fully enter the fifth stage. Because they are good at practicing the Bodhi teachings, their inner minds are pure, and they seek a more superior path, they can attain Buddhahood.'
'This Bodhisattva obtains great vows, with a compassionate heart does not abandon all beings, and with the power of mindfulness and wisdom, cultivates blessings and wisdom without abandoning them. They generate skillful means, desiring to attain a more superior path and higher stages; clearly observe the Dharma, receiving the protection of the Buddhas' divine power; generate a firm and unretreating mind, and truly know that this is the Noble Truth of Suffering, this is the Noble Truth of the Origin of Suffering, this is the Noble Truth of the Cessation of Suffering, and this is the Noble Truth of the Path to the Cessation of Suffering.'
'This Bodhisattva is skilled in understanding the mundane truth, skilled in understanding the ultimate truth, skilled in understanding the truth of characteristics, skilled in understanding the truth of differences, skilled in understanding the truth of manifestation, skilled in understanding the truth of events, skilled in understanding the truth of arising, skilled in understanding the truth of cessation and non-arising, skilled in understanding the truth of leading to the path, and gradually achieves the various stages of a Bodhisattva, and is skilled in understanding the truth of practicing the wisdom of the Tathagata. At this time, the Bodhisattva is always in the realm of the One Vehicle, skilled in understanding the ultimate truth; in accordance with the wishes of sentient beings.'
、令歡喜故，知世諦；分別諸法自相故，知相諦；諸法各異故，知差別諦；分別諸陰界入故，知示成諦；以身心苦惱故，知苦諦；諸道生相續故，知集諦；畢竟滅一切惱熱故，知滅諦；起不二法故，知道諦。以一切種智知一切法次第、成一切菩薩地故，善知習如來智諦；以信解力故，知非得無盡諦智。
「菩薩如是，以此諸諦智如實知一切有為法虛偽、誑詐、敗壞相，假住須臾誑惑凡夫人。菩薩爾時于眾生中大悲轉勝而現在前，能生大慈光明，得如是智慧力，不捨一切眾生，常求佛智慧，如實觀一切有為法先際、后際。知眾生從先際無明有愛故生，流轉生死；於五陰歸處不能動發，增大苦惱聚。是中無我、無我所，無眾生、無人，無知者、無壽命者；后際亦如是。如是無所有而愚癡、貪著不斷，不知無邊有出、無出。
「爾時作是念：『凡夫眾生甚為可怪，無明癡故，有無量無邊阿僧祇身，已滅、今滅、當滅。如是常受生死，不能于身生厭離想，轉更增長機關苦身，常為生死水漂，不能得返歸五陰舍、不能捨離、不畏四大毒蛇、不能拔出憍慢見箭、不能滅除貪恚癡焰、不能破壞無明愚闇、不能幹竭愛著大海、不求十力大聖導師，常隨魔意于生死城中，多為諸惡覺觀所轉。如是苦惱孤窮眾生無有救者、無有
【現代漢語翻譯】 現代漢語譯本：爲了令眾生歡喜，所以了知世俗諦（關於世間現象的真理）；爲了分別諸法各自的特性，所以了知相諦（關於事物本質的真理）；爲了諸法各不相同，所以了知差別諦（關於事物差異的真理）；爲了分別諸陰、界、入，所以了知示成諦（關於構成要素的真理）；因為身心有苦惱，所以了知苦諦（關於痛苦的真理）；因為諸道生起相續不斷，所以了知集諦（關於痛苦根源的真理）；因為最終滅盡一切煩惱熱惱，所以了知滅諦（關於痛苦止息的真理）；因為發起不二之法，所以了知道諦（關於解脫之道的真理）。爲了以一切種智了知一切法的次第，成就一切菩薩地，所以善於了知修習如來智諦（關於佛陀智慧的真理）；因為信解的力量，所以了知非得無盡諦智（關於無盡智慧的真理）。 菩薩像這樣，以這些諦智如實了知一切有為法虛偽、欺詐、敗壞的相狀，只是暫時存在，用來迷惑凡夫俗人。菩薩這時對眾生的大悲心更加強烈地顯現出來，能夠生起大慈光明，獲得這樣的智慧力量，不捨棄一切眾生，常常尋求佛的智慧，如實觀察一切有為法的過去和未來。知道眾生從過去無明和愛慾而生，在生死中流轉；對於五陰的歸宿不能動搖，反而增加痛苦的聚集。這裡面沒有我、沒有我所，沒有眾生、沒有人，沒有知者、沒有壽命者；未來也是這樣。像這樣本來什麼都沒有，卻因為愚癡、貪著而不斷，不知道無邊無際的輪迴有出路，也不知道沒有出路。 這時菩薩這樣想：『凡夫眾生真是奇怪，因為無明愚癡，有無量無邊阿僧祇的身，已經滅亡、正在滅亡、將要滅亡。像這樣常常遭受生死輪迴，不能對身體產生厭離的想法，反而更加增長像機器一樣痛苦的身體，常常被生死之水漂流，不能返回五陰的住所，不能捨離，不畏懼四大毒蛇，不能拔出驕慢的見解之箭，不能滅除貪嗔癡的火焰，不能破壞無明的黑暗，不能使愛慾的海洋乾涸，不尋求具有十力的大聖導師，常常隨著魔的意願在生死城中，多被各種惡的覺觀所轉。像這樣苦惱孤單的眾生沒有救護者，沒有依靠。』
【English Translation】 English version: To bring joy, one knows the 'Samsara Satya' (truth of the mundane world); to distinguish the self-characteristics of all dharmas, one knows the 'Lakshana Satya' (truth of characteristics); because all dharmas are different, one knows the 'Visesha Satya' (truth of distinctions); to distinguish the skandhas, dhatus, and ayatanas, one knows the 'Pradarshana Satya' (truth of manifestation); because of the suffering of body and mind, one knows the 'Dukkha Satya' (truth of suffering); because the paths arise continuously, one knows the 'Samudaya Satya' (truth of the origin of suffering); because of the ultimate cessation of all afflictions and heat, one knows the 'Nirodha Satya' (truth of the cessation of suffering); because of arising non-dual dharmas, one knows the 'Marga Satya' (truth of the path). To know the sequence of all dharmas with all-knowing wisdom, and to accomplish all Bodhisattva grounds, one is skilled in knowing the practice of the 'Tathagata Jnana Satya' (truth of the wisdom of the Tathagata); because of the power of faith and understanding, one knows the 'Ananta Jnana Satya' (truth of endless wisdom). Thus, Bodhisattvas, with these truths, truly know that all conditioned dharmas are false, deceptive, and subject to decay, existing only temporarily to delude ordinary people. At that time, the Bodhisattva's great compassion for sentient beings becomes even stronger and manifests, able to generate great loving-kindness and light, obtaining such wisdom power, not abandoning any sentient beings, constantly seeking the wisdom of the Buddha, and truly observing the past and future of all conditioned dharmas. They know that sentient beings are born from past ignorance and craving, transmigrating in samsara; they cannot move from the destination of the five skandhas, but instead increase the accumulation of suffering. In this, there is no self, no belonging to self, no sentient being, no person, no knower, no life; the future is also like this. Like this, there is nothing, yet because of ignorance and attachment, it continues without end, not knowing that there is a way out of endless samsara, nor that there is no way out. At that time, they think: 'Ordinary sentient beings are truly strange, because of ignorance and delusion, they have countless asamkhya bodies, which have perished, are perishing, and will perish. Like this, they constantly endure the cycle of birth and death, unable to generate a thought of aversion towards the body, but instead increase the painful body like a machine, constantly drifting in the waters of birth and death, unable to return to the abode of the five skandhas, unable to abandon it, not fearing the four great poisonous snakes, unable to pull out the arrow of prideful views, unable to extinguish the flames of greed, hatred, and delusion, unable to destroy the darkness of ignorance, unable to dry up the ocean of attachment, not seeking the great sage guide with ten powers, constantly following the will of Mara in the city of birth and death, mostly being turned by various evil thoughts. Such suffering, lonely sentient beings have no savior, no refuge.'
舍者、無有究竟道者，唯我一人，獨無等侶，修集福德智慧，以是資糧令此一切眾生得住畢竟清凈，乃至使得一切法中佛無礙智力。』
「如是思惟，從正觀生於智力，發願所作一切善根皆為度諸眾生故、為一切眾生求好事故、求安樂故、為利益一切眾生故、為解脫一切眾生故、為一切眾生無苦惱故、為一切眾生無粗惡故、為一切眾生心清凈故、為調伏一切眾生故、為滅一切眾生諸憂惱苦、滿其愿故。
「是菩薩爾時住此第五難勝地中，不忘諸法故，名爲念者；決定智慧故，名為智者；知經書意次第故，名為有道者；自護護彼故，名為有慚愧者；不捨持戒故，名為堅心者；善思惟是處非處故，名為覺者；不隨他故，名為隨智者；善分別諸法章句義故，名為隨慧者；善修禪定故，名為得神通者；隨世間法行故，名為方便者；善集福德資糧故，名為無厭足者；常求智慧因緣故，名為不捨者；集大慈大悲因緣故，名為無疲惓者；常正憶念故，名為遠離破戒者；深心求佛十力、四無所畏、十八不共法故，名為常唸佛法者；常令眾生離惡修善故，名為莊嚴佛國者；種諸福德莊嚴三十二相、八十種好故，名為行種種善業者；求莊嚴佛身口意故，名為常行精進者；供養一切說法菩薩故，名為樂大恭敬者；一切菩薩諸世間
【現代漢語翻譯】 現代漢語譯本：『捨棄者，沒有究竟之道的人，只有我一人，獨自沒有同伴，修習積累福德和智慧，用這些資糧使一切眾生都能安住于究竟的清凈，乃至使他們能在一切法中獲得佛的無礙智力。』 『像這樣思惟，從正確的觀察中生出智力，發願所做的一切善根都是爲了度脫一切眾生，爲了給一切眾生求得好事，求得安樂，爲了利益一切眾生，爲了解脫一切眾生，爲了使一切眾生沒有苦惱，爲了使一切眾生沒有粗暴惡劣，爲了使一切眾生心清凈，爲了調伏一切眾生，爲了滅除一切眾生的憂愁煩惱痛苦，滿足他們的願望。』 『這位菩薩那時安住在這第五難勝地中，因為不忘失諸法，所以稱為『念者』；因為有決定的智慧，所以稱為『智者』；因為知道經書的意義次第，所以稱為『有道者』；因為自己守護也守護他人，所以稱為『有慚愧者』；因為不捨棄持戒，所以稱為『堅心者』；因為善於思惟什麼是應該做的，什麼是不應該做的，所以稱為『覺者』；因為不隨順他人，所以稱為『隨智者』；因為善於分別諸法章句的意義，所以稱為『隨慧者』；因為善於修習禪定，所以稱為『得神通者』；因為隨順世間法而行，所以稱為『方便者』；因為善於積累福德資糧，所以稱為『無厭足者』；因為常常尋求智慧的因緣，所以稱為『不捨者』；因為積累大慈大悲的因緣，所以稱為『無疲倦者』；因為常常正確憶念，所以稱為『遠離破戒者』；因為深心尋求佛的十力（佛的十種力量）、四無所畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德），所以稱為『常唸佛法者』；因為常常使眾生遠離惡行修習善行，所以稱為『莊嚴佛國者』；因為種下各種福德來莊嚴三十二相（佛的三十二種殊勝的相貌）、八十種好（佛的八十種細微的特徵），所以稱為『行種種善業者』；因為尋求莊嚴佛的身口意，所以稱為『常行精進者』；因為供養一切說法菩薩，所以稱為『樂大恭敬者』；一切菩薩和世間』
【English Translation】 English version: 『The one who abandons, the one who has no ultimate path, is only me, alone without a companion, cultivating and accumulating merits and wisdom, using these resources to enable all sentient beings to dwell in ultimate purity, and even to enable them to attain the unobstructed wisdom power of the Buddha in all dharmas.』 『Thinking in this way, from correct observation arises the power of wisdom, vowing that all good roots done are for the sake of liberating all sentient beings, for seeking good things for all sentient beings, for seeking peace and happiness, for benefiting all sentient beings, for liberating all sentient beings, for ensuring that all sentient beings have no suffering, for ensuring that all sentient beings have no roughness or evil, for ensuring that all sentient beings have pure minds, for taming all sentient beings, for extinguishing all the worries, afflictions, and pains of all sentient beings, and for fulfilling their wishes.』 『This Bodhisattva, at that time dwelling in this fifth Difficult-to-Conquer Ground, because he does not forget the dharmas, is called 『the mindful one』; because he has decisive wisdom, he is called 『the wise one』; because he knows the order of the meaning of the scriptures, he is called 『the one with the path』; because he protects himself and also protects others, he is called 『the one with shame and remorse』; because he does not abandon upholding the precepts, he is called 『the steadfast one』; because he is good at contemplating what should be done and what should not be done, he is called 『the awakened one』; because he does not follow others, he is called 『the one who follows wisdom』; because he is good at distinguishing the meaning of the chapters and verses of the dharmas, he is called 『the one who follows insight』; because he is good at cultivating meditation, he is called 『the one who has attained supernatural powers』; because he acts in accordance with worldly dharmas, he is called 『the skillful one』; because he is good at accumulating merit resources, he is called 『the one without satiety』; because he constantly seeks the causes and conditions for wisdom, he is called 『the one who does not abandon』; because he accumulates the causes and conditions for great loving-kindness and great compassion, he is called 『the one without weariness』; because he constantly has correct mindfulness, he is called 『the one who is far from breaking the precepts』; because he deeply seeks the ten powers of the Buddha (the ten powers of the Buddha), the four fearlessnesses (the four kinds of fearless confidence of the Buddha), and the eighteen unshared dharmas (the eighteen unique qualities of the Buddha), he is called 『the one who constantly remembers the Buddha』s teachings』; because he constantly causes sentient beings to turn away from evil and cultivate good, he is called 『the one who adorns the Buddha-land』; because he plants various merits to adorn the thirty-two marks (the thirty-two auspicious marks of the Buddha) and the eighty minor marks (the eighty minor characteristics of the Buddha), he is called 『the one who performs various good deeds』; because he seeks to adorn the body, speech, and mind of the Buddha, he is called 『the one who constantly practices diligence』; because he makes offerings to all Bodhisattvas who preach the Dharma, he is called 『the one who delights in great reverence』; all Bodhisattvas and the world』
方便中，心無瞋礙故，名為心無礙者；常樂教化眾生故，名為晝夜遠離余心者。
「菩薩如是行時，佈施，亦教化眾生；愛語、利益、同事，亦教化眾生。又以色身示現，亦教化眾生；亦以說法教化眾生、亦示菩薩行事教化眾生、亦示諸佛大事教化眾生、亦示生死過惡教化眾生、亦示諸佛智慧利益教化眾生。菩薩如是修習，以大神力，種種因緣方便道，教化眾生。
「是菩薩雖種種因緣方便，心常在佛智而不退失善根，又復常求轉勝利益眾生法。是人利益眾生故，世間所有經書、伎藝、文章、算數、名性經書、治病醫方，所謂治干消病、小兒病、鬼著病、蠱毒病、癩病等，伎樂歌舞、戲笑歡娛經書；國土、城郭、聚落、室宅、園觀池泉、華果、藥草、林樹、金銀、摩尼珠、琉璃、珊瑚、虎魄、車𤦲、馬瑙，示諸寶聚；日、月、五星、二十八宿、占相吉兇、地動夢書怪相；身中諸相，佈施、持戒、攝伏其心、禪定神通、四禪、四無量心、四無色定，凡諸不惱眾生事、安樂眾生事，憐愍眾生故，出令入諸佛無上之法。
「菩薩住是難勝地，值數百、數千、數萬億佛，供養、尊重、讚歎衣服、飲食、臥具、醫藥，親近聽法；聽法已，出家；出家已，于諸佛所聽受經法而為法師，說法利益得轉勝多聞積三昧
【現代漢語翻譯】 現代漢語譯本：在方便法門中，因為心中沒有嗔恨和障礙，所以稱為『心無礙』；因為常常樂於教化眾生，所以稱為『晝夜遠離余心』。 菩薩這樣修行時，佈施，也教化眾生；愛語、利益、同事，也教化眾生。又以色身示現，也教化眾生；也以說法教化眾生、也示現菩薩的修行事蹟教化眾生、也示現諸佛的偉大事業教化眾生、也示現生死的過患和罪惡教化眾生、也示現諸佛的智慧和利益教化眾生。菩薩這樣修習，以大神通力，用種種因緣方便之道，教化眾生。 這位菩薩雖然用種種因緣方便，心卻常在佛的智慧中而不退失善根，又常常尋求更殊勝的利益眾生的方法。這個人爲了利益眾生，世間所有的經書、技藝、文章、算數、名物性理的經書、治療疾病的醫方，例如治療干病、消瘦病、小兒病、鬼附病、蠱毒病、癩病等，以及音樂歌舞、戲笑歡娛的經書；國土、城郭、村落、住宅、園林池塘、花果、藥草、樹林、金銀、摩尼珠（如意寶珠）、琉璃、珊瑚、琥珀、車渠（海貝）、瑪瑙，展示各種寶物；日月、五星、二十八星宿、占卜吉兇、地震夢境怪異的現象；身體中的各種相，佈施、持戒、攝伏其心、禪定神通、四禪、四無量心、四無色定，凡是不惱害眾生、使眾生安樂的事情，因為憐憫眾生，都引導他們進入諸佛無上的佛法。 菩薩安住在這難勝地（菩薩修行階位），遇到數百、數千、數萬億佛，供養、尊重、讚歎，以衣服、飲食、臥具、醫藥供養，親近聽法；聽法后，出家；出家后，在諸佛那裡聽受經法而成為法師，說法利益眾生，獲得更殊勝的博聞，積累三昧（禪定）。
【English Translation】 English version: In the expedient means, because the mind has no anger or obstruction, it is called 'mind without obstruction'; because one is always happy to teach and transform sentient beings, it is called 'being apart from other thoughts day and night'. When a Bodhisattva practices in this way, they give alms, and also teach and transform sentient beings; they use kind speech, beneficial actions, and cooperation, and also teach and transform sentient beings. They also manifest with a physical body, and also teach and transform sentient beings; they also teach and transform sentient beings by expounding the Dharma, also demonstrate the practices of a Bodhisattva to teach and transform sentient beings, also demonstrate the great deeds of all Buddhas to teach and transform sentient beings, also demonstrate the faults and evils of birth and death to teach and transform sentient beings, and also demonstrate the wisdom and benefits of all Buddhas to teach and transform sentient beings. The Bodhisattva cultivates in this way, using great spiritual powers, and various expedient means, to teach and transform sentient beings. Although this Bodhisattva uses various expedient means, their mind is always in the wisdom of the Buddha and does not lose their good roots, and they also constantly seek more excellent methods to benefit sentient beings. Because this person benefits sentient beings, they study all worldly scriptures, arts, writings, mathematics, scriptures on the nature of things, medical prescriptions for treating diseases, such as treating dryness, wasting diseases, childhood diseases, spirit possession, poisoning, leprosy, etc., as well as scriptures on music, singing, dancing, and joyful entertainment; countries, cities, villages, residences, gardens, ponds, flowers, fruits, medicinal herbs, forests, gold, silver, mani jewels (wish-fulfilling jewels), lapis lazuli, coral, amber, tridacna (giant clam), agate, displaying various treasures; the sun, moon, five planets, twenty-eight constellations, divination of good and bad omens, earthquakes, dreams, and strange phenomena; various aspects of the body, giving alms, upholding precepts, subduing the mind, meditative concentration, spiritual powers, the four dhyanas, the four immeasurable minds, the four formless absorptions, all things that do not harm sentient beings, things that bring peace and happiness to sentient beings, out of compassion for sentient beings, they lead them into the unsurpassed Dharma of all Buddhas. The Bodhisattva dwells in this difficult-to-conquer ground (a stage of Bodhisattva practice), encounters hundreds, thousands, hundreds of millions of Buddhas, makes offerings, respects, praises, and offers clothing, food, bedding, and medicine, draws near to listen to the Dharma; after listening to the Dharma, they leave home; after leaving home, they receive the scriptures from the Buddhas and become Dharma teachers, expounding the Dharma to benefit sentient beings, gaining more excellent learning, and accumulating samadhi (meditative concentration).
，乃至過百千萬億劫不忘此事，是菩薩爾時一切福德善根轉勝明凈。
「佛子！譬如成煉真金，以車𤦲磨瑩，其光轉勝。菩薩住是地中，方便智慧力故，功德善根轉凈明勝，下地所不及。又如日、月、星宿、諸天宮殿，風持令去，不失法度。如是，佛子！菩薩住難勝地，以方便思惟故，福德善根轉倍明凈，而不取證亦不疾至佛道。
「諸佛子！是名諸菩薩摩訶薩難勝地，今已略說。
「菩薩摩訶薩住是地中，多作兜率陀天王，諸根猛利，能摧伏一切外道。有所作業，若佈施、愛語、利益、同事，皆不離唸佛、念法、念菩薩伴，乃至不離念具足一切種智。『我當何時于眾生中為首、為尊、乃至於一切眾生中為依止者？』
「諸佛子！是菩薩若欲如是勤行精進，須臾之間能得千億三昧，乃至示千億菩薩以為眷屬——若以願力，神力自在復過是數，若干百千萬億不可得知。」
爾時，金剛藏菩薩欲明此義故，重說偈言：
「諸菩薩具足， 四地行法已， 思惟三世佛， 戒等、心亦等、 除見疑悔等、 道非道、行等， 觀諸平等已， 得入第五地。 四念處為弓、 諸根為利箭、 四正勤為馬、 四如意為車、 五力以為鎧， 破諸煩惱賊， 勇健不退轉
【現代漢語翻譯】 現代漢語譯本 乃至經過百千萬億劫也不會忘記此事，這時菩薩的一切福德善根會更加殊勝明凈。
『佛子！譬如錘鍊真金，用車輛碾磨拋光，它的光澤會更加明亮。菩薩安住在這個階段，憑藉方便智慧的力量，功德善根會更加清凈明亮殊勝，是下層階段所無法比擬的。又如太陽、月亮、星辰、諸天宮殿，被風吹動而執行，不會失去其規律。同樣，佛子！菩薩安住于難勝地，因為方便思惟的緣故，福德善根會更加明凈，但不會急於證悟，也不會急於到達佛道。
『諸佛子！這就是諸菩薩摩訶薩的難勝地，現在已經簡略地說明了。
『菩薩摩訶薩安住在這個階段，大多會成為兜率陀天王（欲界天主之一），諸根敏銳，能夠降伏一切外道。所做的一切事情，無論是佈施、愛語、利益、同事，都不會離開唸佛、念法、念菩薩同伴，乃至不會離開念具足一切種智（佛的智慧）。他們會想：『我應當何時在眾生中成為首領、成為尊者，乃至成為一切眾生的依靠？』
『諸佛子！如果菩薩想要這樣勤奮精進，在很短的時間內就能獲得千億三昧（禪定），乃至示現千億菩薩作為眷屬——如果憑藉願力和神通自在，還會超過這個數量，達到若干百千萬億不可知數的程度。』
這時，金剛藏菩薩爲了闡明這個道理，再次說了偈語：
『諸菩薩具足， 四地修行法已， 思惟三世佛， 戒等、心亦等、 除見疑悔等、 道非道、行等， 觀察諸平等已， 得入第五地。 四念處為弓、 諸根為利箭、 四正勤為馬、 四如意為車、 五力以為鎧， 破諸煩惱賊， 勇健不退轉』
【English Translation】 English version and even after hundreds of millions of kalpas, they will not forget this matter. At that time, all the merits and roots of goodness of the Bodhisattva will become even more excellent and pure.
'Disciples of the Buddha! It is like refining pure gold, polishing it with a chariot wheel, its luster becomes even more brilliant. When a Bodhisattva dwells in this stage, through the power of skillful means and wisdom, their merits and roots of goodness become even more pure, bright, and excellent, surpassing what is attainable in the lower stages. It is also like the sun, moon, stars, and celestial palaces, which are carried by the wind without losing their order. Similarly, disciples of the Buddha! When a Bodhisattva dwells in the Difficult-to-Conquer Stage, through skillful contemplation, their merits and roots of goodness become even more bright and pure, but they do not rush to attain enlightenment, nor do they hasten to reach the path of Buddhahood.'
'Disciples of the Buddha! This is called the Difficult-to-Conquer Stage of the Bodhisattva Mahasattvas, which has now been briefly explained.'
'When a Bodhisattva Mahasattva dwells in this stage, they often become the king of the Tusita Heaven (one of the heavens in the desire realm), with sharp faculties, able to subdue all non-Buddhist paths. Whatever they do, whether it is giving, kind speech, beneficial actions, or cooperation, they never depart from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Bodhisattva companions, and even mindfulness of possessing all-knowing wisdom (the wisdom of a Buddha). They think: 『When will I become the leader among sentient beings, the honored one, and even the refuge for all sentient beings?』
'Disciples of the Buddha! If a Bodhisattva wishes to diligently practice in this way, in a very short time they can attain billions of samadhis (meditative states), and even manifest billions of Bodhisattvas as their retinue—if through the power of vows and spiritual abilities, they can surpass this number, reaching countless billions that are beyond comprehension.'
At that time, Vajragarbha Bodhisattva, wishing to clarify this meaning, spoke the following verses again:
'Bodhisattvas who have fulfilled, the practices of the four stages, contemplate the Buddhas of the three times, precepts are equal, mind is equal, removing views, doubts, and regrets, path and non-path, practices are equal, having observed all equalities, they enter the fifth stage. The four foundations of mindfulness are the bow, the faculties are the sharp arrows, the four right efforts are the horses, the four bases of psychic power are the chariot, the five powers are the armor, breaking the thieves of afflictions, brave and unretreating.'
， 直入第五地。 慚愧無垢衣、 凈戒以為香、 七覺為華鬘、 禪定為涂香、 智慧與方便， 種種念莊嚴， 如是得入諸， 陀羅尼園林。 四如意為足、 正念為頭項、 慈悲明凈眼、 利智慧為牙， 以空無我吼， 破諸煩惱賊， 如是人師子， 能入第五地。 是菩薩得至， 住于第五地， 轉修勝凈法， 皆為佛道故。 常行慈悲心， 未曾有厭惓， 但為修習此， 第五地行法。 深集二資糧， 福德及智慧， 種種方便力， 欲得上明觀。 常為佛所護， 得成於念慧， 次第能善觀， 如實知諸諦： 第一諦、世諦、 差別諦、成諦、 事、生、滅、道諦、 至無障礙諦， 如是觀諸諦， 心微妙清凈。 雖為未能得， 無障礙解脫， 以能有智慧， 及與信力故， 得勝於一切， 世間諸智慧。 如是觀諸諦， 悉知有為法， 虛妄偽詐誑， 無有一堅實。 能得於諸佛， 慈悲光明分， 為諸眾生故， 專心求佛慧。 知有為先後， 眾生甚可愍， 墮在無明闇， 愛因緣所繫。 是菩薩能拔， 世間之苦惱， 知法無壽者， 猶如草木等。 眾生常以
【現代漢語翻譯】 現代漢語譯本 直接進入第五地（難勝地）。 以慚愧為無垢的衣服，以清凈的戒律為香， 以七覺支為花鬘，以禪定為涂香， 以智慧和方便，以及種種正念來莊嚴自身， 這樣就能進入諸陀羅尼（總持）的園林。 以四如意足為足，以正念為頭項， 以慈悲為明凈的眼睛，以銳利的智慧為牙齒， 以空和無我的吼聲，破除一切煩惱賊， 這樣的人師子，才能進入第五地。 這位菩薩到達並安住于第五地， 轉而修習殊勝清凈的法，都是爲了成就佛道。 常常懷著慈悲心，從未感到厭倦， 只是爲了修習這第五地的行法。 深深地積聚兩種資糧，福德和智慧， 用種種方便的力量，想要獲得上等的明觀。 常常受到佛的護佑，成就念慧， 次第能夠善巧地觀察，如實地了知諸諦（真理）： 第一諦（勝義諦）、世諦（俗諦）、差別諦、成諦、 事諦、生諦、滅諦、道諦，直至無障礙諦， 像這樣觀察諸諦，心就微妙而清凈。 雖然還未能得到無障礙的解脫， 但因為有智慧以及信的力量， 勝過一切世間的智慧。 像這樣觀察諸諦，完全知道有為法， 虛妄、虛假、欺騙，沒有一樣是堅實的。 能夠得到諸佛慈悲光明的一部分， 爲了眾生的緣故，專心求取佛的智慧。 知道有為法的先後，眾生非常可憐， 墮落在無明的黑暗中，被愛慾的因緣所束縛。 這位菩薩能夠拔除世間的苦惱， 知道法沒有壽者（生命），猶如草木等。 眾生常常以
【English Translation】 English version Directly enters the fifth bhumi (Difficult to Conquer). With shame as the immaculate garment, with pure precepts as fragrance, With the seven factors of enlightenment as a garland, with meditation as anointing perfume, With wisdom and skillful means, and various mindfulness to adorn oneself, Thus, one can enter the gardens of all dharanis (mantras). With the four bases of psychic power as feet, with right mindfulness as the head and neck, With compassion as clear eyes, with sharp wisdom as teeth, With the roar of emptiness and no-self, breaking all the thieves of afflictions, Such a lion among humans can enter the fifth bhumi. This bodhisattva reaches and dwells in the fifth bhumi, Turning to cultivate the superior pure dharma, all for the sake of attaining Buddhahood. Always holding a compassionate heart, never feeling weary, Just for the sake of cultivating the practices of this fifth bhumi. Deeply accumulating the two accumulations, merit and wisdom, Using various skillful means, desiring to obtain superior clear insight. Always protected by the Buddhas, attaining mindfulness and wisdom, Gradually able to skillfully observe, truly knowing the truths (aryasatyas): The first truth (paramartha satya), the conventional truth (samvriti satya), the differentiated truth, the accomplished truth, The truth of events, the truth of arising, the truth of cessation, the truth of the path, up to the unobstructed truth, Observing the truths in this way, the mind becomes subtle and pure. Although not yet able to attain unobstructed liberation, Because of having wisdom and the power of faith, Surpassing all worldly wisdom. Observing the truths in this way, fully knowing that conditioned phenomena, Are false, deceptive, and deceitful, with nothing substantial. Able to obtain a portion of the compassionate light of the Buddhas, For the sake of all beings, wholeheartedly seeking the wisdom of the Buddha. Knowing the sequence of conditioned phenomena, beings are very pitiable, Falling into the darkness of ignorance, bound by the conditions of love and desire. This bodhisattva is able to remove the sufferings of the world, Knowing that dharmas have no life, like grass and trees. Beings often use
二， 煩惱因緣故， 從於先世來， 後世亦如是。 相續不斷絕， 不能盡苦邊， 於此生愍傷， 我當度脫之。 不出五陰舍、 不畏四大害、 不拔諸邪箭、 不滅三毒焰、 不破無明闇、 墮在大愛海、 無有智慧明、 離大導師故， 知如是事已， 轉加勤精進， 有所作起業， 皆為度眾生。 常念正念慧， 修道有慚愧， 堅心與智慧， 轉更令增益。 修福慧無厭， 持戒不羸弱， 求多聞無倦， 正修凈佛土。 種相好音聲， 因緣無厭足， 所作諸善業， 皆為利眾生。 為利世間故， 造立經書等、 名姓鬼病方、 歌舞戲笑等； 堂閣園林法、 衣服、諸飲食， 示種種寶聚， 令眾得歡喜； 占日、月、五星、 二十八宿等， 地動吉兇相， 夢書諸怪事； 佈施、持戒等， 離欲修禪定， 四無量神通， 安樂世間故。 大智慧菩薩， 得此難勝地， 供養數億佛， 從佛而聽法， 而修諸善根， 皆悉得明凈。 猶如車𤦲寶， 瑩磨于真金； 譬如寶宮殿， 隨風不失法； 世法利不染， 如蓮華在水。 菩薩住是地， 多作兜率王， 諸根轉猛
【現代漢語翻譯】 現代漢語譯本 二、因為煩惱的因緣，從前世而來，後世也將如此。相續不斷絕，不能窮盡苦難的邊際，對此我心生憐憫，我應當度脫他們。 他們不肯出離五陰（色、受、想、行、識，構成人身的五種要素）的居所，不畏懼四大（地、水、火、風，構成物質世界的四種基本元素）的危害，不拔除各種邪見之箭，不熄滅貪、嗔、癡三毒的火焰，不破除無明的黑暗，沉溺在強烈的愛慾之海中，沒有智慧的光明，因為離開了偉大的導師。 知道這些情況后，更加勤奮精進，所做的一切事業，都是爲了度化眾生。常常憶念正念和智慧，修道時心懷慚愧，堅定心志和智慧，使其更加增長。 修習福德和智慧永不厭倦，持守戒律不懈怠，追求廣博的知識永不疲憊，端正地修習清凈的佛土。種下莊嚴的相貌和美妙的聲音，因緣的積累永不滿足，所做的一切善業，都是爲了利益眾生。 爲了利益世間，創造經書等，包括姓名、鬼病治療方法、歌舞戲笑等；建造殿堂樓閣、園林，製作衣服和各種飲食，展示各種珍寶，使眾生歡喜；研究日月五星的執行，二十八星宿等，觀察地震的吉兇預兆，解讀夢境和各種怪異的事情；佈施、持戒等，遠離慾望修習禪定，修習慈、悲、喜、舍四無量心和神通，爲了使世間安樂。 具有大智慧的菩薩，獲得這難以超越的境界，供養無數的佛，從佛那裡聽聞佛法，從而修習各種善根，都變得明凈。如同車渠寶（一種寶石）被磨礪成真金，又如寶貴的宮殿，隨風也不會失去其法則；世間的利益不會污染他，如同蓮花生長在水中。 菩薩安住在這個境界，大多會成為兜率天（欲界天之一）的國王，諸根變得更加猛利。
【English Translation】 English version II. Because of the causes and conditions of afflictions, they come from past lives, and future lives will be the same. The succession is continuous and unceasing, unable to reach the end of suffering. I feel compassion for this, and I shall liberate them. They do not leave the abode of the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person), they do not fear the harm of the four great elements (earth, water, fire, and wind, the four basic elements that constitute the material world), they do not pull out the arrows of various wrong views, they do not extinguish the flames of the three poisons of greed, hatred, and delusion, they do not break through the darkness of ignorance, they are immersed in the sea of intense desire, they have no light of wisdom, because they have left the great teacher. Having understood these things, they become even more diligent and vigorous. All the actions they undertake are for the sake of liberating sentient beings. They constantly remember right mindfulness and wisdom, they feel shame when practicing the path, they strengthen their minds and wisdom, causing them to increase even more. They are never tired of cultivating merit and wisdom, they uphold the precepts without weakness, they seek extensive knowledge without weariness, and they correctly cultivate the pure Buddha-land. They plant the seeds of dignified appearances and beautiful sounds, the accumulation of causes and conditions is never satisfied, and all the good deeds they do are for the benefit of sentient beings. For the benefit of the world, they create scriptures and other things, including names, methods for treating ghost sicknesses, singing, dancing, and laughter; they build halls, pavilions, and gardens, they make clothes and various foods, they display various treasures, making sentient beings happy; they study the movements of the sun, moon, and five planets, the twenty-eight constellations, etc., they observe the auspicious and inauspicious signs of earthquakes, and they interpret dreams and various strange events; they practice giving, upholding precepts, etc., they abandon desires and practice meditation, they cultivate the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, and they cultivate supernatural powers, all for the sake of bringing peace and happiness to the world. Bodhisattvas with great wisdom, having attained this unsurpassable state, make offerings to countless Buddhas, hear the Dharma from the Buddhas, and thereby cultivate various roots of goodness, all of which become clear and pure. It is like a carnelian gem being polished into pure gold, and like a precious palace, it will not lose its principles even in the wind; worldly benefits do not defile them, just as a lotus flower grows in water. Bodhisattvas who dwell in this state mostly become kings of the Tusita Heaven (one of the heavens in the desire realm), and their faculties become even more powerful.
利， 破諸外道見。 所作諸善業， 皆為佛智慧， 得佛力無畏， 能度諸眾生。 是菩薩勤修， 轉勝精進力， 能得千萬億， 諸深妙三昧、 供養千億佛、 能動千世界， 隨其所願力， 過是數無量。 如是第五地， 種種諸方便， 上智慧大人， 如法解說竟。」◎
十住經卷第二 大正藏第 10 冊 No. 0286 十住經
十住經卷第三
後秦三藏鳩摩羅什譯◎
現前地第六
諸菩薩聞說， 上地之行相， 在於虛空中， 雨眾妙珍寶、 放清凈光明， 供養於世尊， 咸贊言：「善哉， 善哉！金剛藏！」 時有無量億， 諸天皆歡喜， 于上虛空中， 雨眾寶末香， 光明相綺錯， 微妙甚可樂， 眾香華瓔珞、 幡蓋雨佛上。 他化自在王， 與諸眷屬等， 雨眾妙寶物， 氛氛如雲下， 歌頌供養佛， 稱歎金剛藏， 咸贊言：「善哉， 善哉，快說此。」 千萬億天女， 于上虛空中， 作眾天音樂， 歌嘆佛功德， 咸作如是言： 「如來之所說， 微妙無有量， 能滅諸煩惱。 諸法本性空， 無有毫末相， 空無有分別， 同
【現代漢語翻譯】 現代漢語譯本 能破除各種外道的見解。 所做的一切善業，都是爲了成就佛的智慧。 獲得佛的威力和無畏，能夠度化一切眾生。 這是菩薩勤奮修行的結果，轉而獲得更強大的精進力量。 能夠獲得千萬億種深奧微妙的三昧（samadhi，禪定）。 能夠供養千億尊佛，能夠震動千個世界。 隨其所愿的力量，超過這個數量，無量無邊。 這就是第五地（bhumi，菩薩修行階位）的種種方便法門。 上等智慧的大人，如法地解說完畢。」
《十住經》卷第二 大正藏第10冊 No. 0286 《十住經》
《十住經》卷第三
後秦三藏鳩摩羅什譯
現前地第六
諸位菩薩聽聞了，關於上地（菩薩修行階位）的修行境界的描述后， 在虛空中，降下各種美妙的珍寶， 放出清凈的光明，供養世尊。 都讚歎說：『善哉，善哉！金剛藏（Vajragarbha，菩薩名）！』 當時有無量億的天人，都非常歡喜， 在上面的虛空中，降下各種寶末香， 光明交錯，微妙而令人喜悅， 各種香花瓔珞、幡蓋如雨般降落在佛的身上。 他化自在天王（Paranirmitavasavartin，欲界第六天之主），和他的眷屬們， 降下各種美妙的寶物，紛紛揚揚如雲一般落下， 歌頌供養佛，稱讚金剛藏菩薩， 都讚歎說：『善哉，善哉，您說得太好了！』 千萬億天女，在上面的虛空中， 演奏各種天上的音樂，歌頌佛的功德， 都這樣說道：『如來所說的法， 微妙而無量無邊，能夠滅除一切煩惱。 諸法的本性是空，沒有絲毫的形相， 空性中沒有分別，與
【English Translation】 English version It breaks through the views of all external paths. All the good deeds done are for the wisdom of the Buddha. Having obtained the power and fearlessness of the Buddha, one can liberate all sentient beings. This is the result of the bodhisattva's diligent practice, turning into a superior power of diligence. One can obtain billions of profound and subtle samadhis (meditative states). One can make offerings to billions of Buddhas and shake thousands of worlds. The power of their wishes surpasses this number, being immeasurable. Such are the various skillful means of the fifth bhumi (stage of bodhisattva practice). The great wise one has finished explaining the Dharma accordingly.」
The Second Scroll of the Daśabhūmika Sūtra Taisho Tripitaka Vol. 10, No. 0286, Daśabhūmika Sūtra
The Third Scroll of the Daśabhūmika Sūtra
Translated by Kumārajīva of the Later Qin Dynasty
The Sixth Bhumi: Abhimukhī (Manifest)
When the bodhisattvas heard the description of the practices of the higher bhumis, In the empty space, they rained down various wonderful treasures, Emitting pure light, making offerings to the World Honored One. They all praised, saying: 'Excellent, excellent! Vajragarbha (a bodhisattva)!' At that time, countless billions of devas (gods) were all delighted, In the space above, they rained down various precious powdered incense, The lights intertwined, subtle and delightful, Various fragrant flowers, garlands, and banners rained down upon the Buddha. The Paranirmitavasavartin King (the ruler of the sixth heaven of the desire realm), with his retinue, Rained down various wonderful treasures, falling like clouds, Singing praises and making offerings to the Buddha, extolling Vajragarbha, They all praised, saying: 'Excellent, excellent, you have spoken well!' Billions of devis (heavenly maidens), in the space above, Played various heavenly music, singing praises of the Buddha's merits, They all said: 'The Dharma spoken by the Tathagata, Is subtle and immeasurable, able to extinguish all afflictions. The nature of all dharmas is empty, without the slightest form, In emptiness, there is no discrimination, and it is the same as
若如虛空。 無有去住相， 亦無有戲論， 本來常清凈， 如如無分別。 若人能通達， 一切諸法性， 于有于無中， 其心不動搖。 但以大悲心， 為度諸眾生， 是名諸佛子， 從佛口法生。 常行於佈施， 利益諸眾生； 本來雖善凈， 持戒而堅心； 雖知法無傷， 而行於忍辱； 雖知法性離， 而行於精進； 雖先滅煩惱， 而入于諸禪； 雖先解法空， 而選擇諸法。 寂滅智雖多， 而求利世間， 能滅諸惡者， 名之為大人。」 如是諸天女， 百千種妙音， 稱讚歌頌已， 皆默然觀佛。 解脫月菩薩， 請金剛藏言： 「當以何相貌， 得成第六地？」
金剛藏菩薩言：「諸佛子！菩薩摩訶薩已能具足五地行、欲入六地，當以十平等法得入於六地。何等為十？一、以無性故，一切法平等；二、以無想故，一切法平等；三、以無生故，一切法平等；四、以無滅故，一切法平等；五、以本來清凈故，一切法平等；六、以無戲論故，一切法平等；七、以不取不捨故，一切法平等；八、以離故，一切法平等；九、以幻夢影響、水中月、映象焰化故，一切法平等；十、以有無不二故，一切法平等。諸佛子！諸菩薩
【現代漢語翻譯】 現代漢語譯本 如同虛空一般。 沒有來去停留的表象，也沒有虛妄的言論。 本來就常是清凈的，如實而不加分別。 如果有人能夠通達，一切諸法的本性， 對於存在和不存在，他的心都不會動搖。 只是以大慈悲心，爲了度化一切眾生， 這樣的人才被稱為佛子，從佛的教法中誕生。 常常施行佈施，利益一切眾生； 雖然本來就善良清凈，仍然堅定地持守戒律； 雖然知道法的本質無傷，仍然修行忍辱； 雖然知道法的本性是離散的，仍然修行精進； 雖然已經滅除了煩惱，仍然進入各種禪定； 雖然已經理解了法性空，仍然選擇各種法門。 雖然擁有寂滅的智慧，仍然尋求利益世間， 能夠滅除一切惡行的人，才被稱為大丈夫。 像這樣，眾天女，用成百上千種美妙的聲音， 稱讚歌頌完畢后，都默默地看著佛。 解脫月菩薩，請問金剛藏菩薩說： 『應當以什麼樣的相貌，才能成就第六地？』 金剛藏菩薩說：『諸位佛子！菩薩摩訶薩已經能夠圓滿五地的修行，想要進入第六地，應當以十種平等法才能進入第六地。哪十種呢？一、因為無自性，所以一切法平等；二、因為無思想，所以一切法平等；三、因為無生起，所以一切法平等；四、因為無滅亡，所以一切法平等；五、因為本來清凈，所以一切法平等；六、因為沒有虛妄的言論，所以一切法平等；七、因為不執取也不捨棄，所以一切法平等；八、因為遠離，所以一切法平等；九、因為像幻象、夢境、回聲、水中月、鏡中像、火焰變化一樣，所以一切法平等；十、因為存在和不存在不是對立的，所以一切法平等。諸位佛子！各位菩薩』
【English Translation】 English version Like the void. There is no appearance of going or staying, nor is there any idle talk. Originally, it is always pure, as it is without discrimination. If one can understand, the nature of all dharmas (phenomena, teachings), In existence and non-existence, their mind does not waver. Only with great compassion, to liberate all sentient beings, Such a person is called a Buddha's child, born from the Buddha's Dharma (teachings). Always practicing generosity, benefiting all sentient beings; Although originally good and pure, still firmly upholding the precepts; Although knowing the nature of Dharma is harmless, still practicing patience; Although knowing the nature of Dharma is detachment, still practicing diligence; Although having extinguished afflictions, still entering various meditations; Although having understood the emptiness of Dharma, still choosing various Dharma gates. Although possessing the wisdom of Nirvana, still seeking to benefit the world, One who can extinguish all evils is called a great person. Like this, the heavenly maidens, with hundreds and thousands of wonderful sounds, Having finished praising and singing, all silently gazed at the Buddha. Bodhisattva (enlightenment being) Liberation Moon, asked Bodhisattva Vajragarbha (Diamond Womb) saying: 'With what appearance, can one attain the sixth Bhumi (stage)?' Bodhisattva Vajragarbha said: 'Oh, Buddha's children! Bodhisattva Mahasattvas (great beings) who have already completed the practices of the five Bhumis, and wish to enter the sixth Bhumi, should enter the sixth Bhumi with ten equal dharmas. What are the ten? First, because of no self-nature, all dharmas are equal; second, because of no thought, all dharmas are equal; third, because of no arising, all dharmas are equal; fourth, because of no ceasing, all dharmas are equal; fifth, because of original purity, all dharmas are equal; sixth, because of no idle talk, all dharmas are equal; seventh, because of neither grasping nor abandoning, all dharmas are equal; eighth, because of detachment, all dharmas are equal; ninth, because like illusions, dreams, echoes, the moon in water, reflections in a mirror, and the transformation of flames, all dharmas are equal; tenth, because existence and non-existence are not dual, all dharmas are equal. Oh, Buddha's children! All Bodhisattvas'
摩訶薩具足五地行，以是十平等法能入第六地。
「諸佛子！若菩薩摩訶薩能如是觀一切法性、能忍隨順，得第六地；無生法忍，雖未現前，心已明利，成就順忍。
「是菩薩觀一切法如是相，大悲為首，增長具足，更以勝觀觀世間生滅相。故作是念：『世間所有受身生處皆以貪著我故，若離著我則無世間生處。諸凡夫人愚癡所盲，貪著於我，常樂求有，恒隨邪念行邪妄道，習起三行——罪行、福行、不動行——以是行故，起熱心種子。有漏、有取心故，起生死身，所謂業為地、識為種子、無明覆蔽、愛水為潤，我心溉灌，種種諸見令得增長，生名色牙；因名色故，生諸根；諸根合故，有觸生；從觸生受；樂受故，生渴愛；渴愛增長故，有四取；四取因緣故，起業于有；起五陰身名為生、五陰衰變名為老、衰變滅名為死，老死因緣有憂、悲、熱惱眾苦聚集。是十二因緣無有集者，自然而集；無有散者，自然而散。因緣合則有，因緣散則無。』
「菩薩摩訶薩如是於六地中隨順觀十二因緣，又作是念：『不如實知諸諦第一義故，有無明覆心；無明業果是名諸行，依諸行有初識；與識共生有四取陰，依止取陰有名色；名色成就有六入，諸根行塵故有識，從是和合生有漏觸；觸共生有受；貪樂於受名為愛
【現代漢語翻譯】 現代漢語譯本：摩訶薩（菩薩的尊稱）圓滿具備五地之修行，憑藉這十種平等之法能夠進入第六地。 諸位佛子！如果菩薩摩訶薩能夠這樣觀察一切法的本性，能夠安忍隨順，就能證得第六地；雖然無生法忍（對一切法不生不滅的真理的領悟）尚未顯現，但心意已經明澈銳利，成就了順忍（對真理的隨順接受）。 這位菩薩觀察一切法都是這樣的相狀，以大悲心為首要，增長圓滿，更以殊勝的智慧觀察世間的生滅現象。因此他這樣思惟：『世間所有承受身體和出生的處所，都是因為貪著于「我」的緣故。如果離開對「我」的執著，就不會有世間的出生之處。那些凡夫俗子被愚癡所矇蔽，貪著于「我」，常常樂於追求存在，總是隨著邪念而行邪妄之道，習染並生起三種行為——罪行、福行、不動行——因為這些行為的緣故，生起熱惱的種子。由於有漏、有取的心，就生起生死之身，所謂的業是土地，識是種子，無明覆蓋，愛水滋潤，我心灌溉，種種的見解令其增長，生出名色的嫩芽；因為名色的緣故，生出諸根；諸根和合的緣故，產生觸；從觸產生受；因為樂受，產生渴愛；渴愛增長的緣故，產生四取；四取因緣的緣故，造作有業；生起五陰之身稱為生，五陰衰敗變化稱為老，衰敗滅亡稱為死，老死因緣有憂愁、悲傷、熱惱等眾苦聚集。這十二因緣沒有聚集者，自然而聚集；沒有散滅者，自然而散滅。因緣聚合就存在，因緣離散就不存在。』 菩薩摩訶薩在第六地中這樣隨順觀察十二因緣，又這樣思惟：『因為不如實知諸諦（四聖諦）的第一義諦，所以有無明覆蓋內心；無明的業果就叫做諸行，依靠諸行有最初的識；與識共同產生有四取陰，依靠取陰有名色；名色成就就有六入；諸根行於塵境的緣故有識，從這些和合產生有漏的觸；觸共同產生受；貪戀于受就叫做愛。
【English Translation】 English version: The Mahasattva (a great Bodhisattva) fully possesses the practices of the five grounds, and by means of these ten equal dharmas, is able to enter the sixth ground. Oh, Buddhas' children! If a Bodhisattva Mahasattva can thus observe the nature of all dharmas, and can patiently accord with them, he will attain the sixth ground; although the 'non-arising dharma-kshanti' (the acceptance of the truth that all dharmas are neither created nor destroyed) has not yet manifested, his mind is already clear and sharp, and he has achieved 'accordant patience' (the acceptance of the truth). This Bodhisattva observes that all dharmas are of such a nature, with great compassion as the foremost, increasing and perfecting it, and further observes the arising and ceasing of the world with superior wisdom. Therefore, he thinks thus: 'All places in the world where bodies are received and births occur are due to attachment to the 'self'. If one is free from attachment to the 'self', there would be no place of birth in the world. Those ordinary people are blinded by ignorance, attached to the 'self', always delight in seeking existence, constantly follow wrong thoughts and practice wrong paths, habitually engaging in three kinds of actions—sinful actions, meritorious actions, and non-moving actions—because of these actions, the seeds of affliction arise. Because of the defiled and grasping mind, the cycle of birth and death arises, where karma is the land, consciousness is the seed, ignorance is the covering, the water of craving is the moisture, the mind of 'self' irrigates, and various views cause it to grow, producing the sprout of name and form; because of name and form, the six sense bases arise; because of the union of the sense bases, contact arises; from contact, feeling arises; because of pleasant feeling, craving arises; because of the increase of craving, the four attachments arise; because of the causes and conditions of the four attachments, karma is created in existence; the arising of the five aggregates is called birth, the decay and change of the five aggregates is called old age, and the decay and extinction is called death. Because of old age and death, there is the gathering of sorrow, grief, distress, and all kinds of suffering. These twelve links of dependent origination have no gatherer, they gather naturally; they have no disperser, they disperse naturally. When conditions come together, there is existence; when conditions disperse, there is non-existence.' The Bodhisattva Mahasattva, in the sixth ground, thus observes the twelve links of dependent origination in accordance with the truth, and further thinks thus: 'Because one does not truly understand the first meaning of the noble truths (the Four Noble Truths), there is ignorance covering the mind; the karmic result of ignorance is called actions, relying on actions there is the initial consciousness; together with consciousness, there are the four aggregates of grasping; relying on the aggregates of grasping, there is name and form; when name and form are established, there are the six sense bases; because the sense bases interact with their objects, there is consciousness; from this union, defiled contact arises; together with contact, feeling arises; craving for feeling is called love.'
；愛增長名為取；從取起有漏業；有業、有果報五陰名為生；五陰熟名為老熟；五陰壞名為死。死別離時，愚人貪著心熱名為憂悲、發聲啼哭。五識名為苦、意識名憂、憂苦轉多名為惱，如是，但生大苦樹、大苦聚。如是，十二因緣苦聚，無我、無我所，無作者、無使作者。』
「菩薩作是念：『若有作者，則有作事；若無作者，則無作事。第一義中，無作者、無作事。』又作是念：『三界虛妄，但是心作。』
「如來說所有十二因緣分是皆依心。所以者何？隨事生貪慾心，是心即是識。事是行，行誑心故，名無明；識所依處名名色；以入生貪心名六入；三事和合有觸；觸共生名受；貪著所受名為渴愛；渴愛不捨名為取；是和合故，名為有；此有更有有相續，名為生；生變熟，名為老；老壞，名為死。
「此中無明有二種作：一者、緣中癡，二者、為生諸行因。行亦有二種作：一者、生未來世果報，二者、與識作因。識亦有二種作：一者、能令有相續，二者、與名色作因。名色亦有二種作：一者、互相助成，二者、與六入作因。六入亦有二種作：一者、能緣六塵，二者、能與觸作因。觸亦有二種作：一者、能觸所緣，二者、能與受作因。受亦有二種作：一者、覺憎愛事，二者、與愛作因。愛亦有二
【現代漢語翻譯】 現代漢語譯本：愛增長被稱為『取』（執取）；從執取開始產生有漏的業；有業、有果報的五蘊被稱為『生』（出生）；五蘊成熟被稱為『老熟』（衰老）；五蘊壞滅被稱為『死』（死亡）。死亡分離時，愚人貪戀執著，心中焦熱，這被稱為『憂悲』（憂愁悲傷），發出聲音啼哭。五識被稱為『苦』（痛苦），意識被稱為『憂』（憂慮），憂愁痛苦轉多被稱為『惱』（煩惱），像這樣，只是生長出巨大的苦樹、巨大的苦聚。像這樣，十二因緣的苦聚，沒有『我』（自我），沒有『我所』（屬於我的），沒有作者，沒有使作者。 菩薩這樣思考：『如果有作者，就會有作事；如果沒有作者，就沒有作事。在第一義諦中，沒有作者，沒有作事。』又這樣思考：『三界是虛妄的，只是心所造作的。』 如來說的所有十二因緣的區分都是依心而有的。為什麼呢？隨著事物產生貪慾心，這個心就是『識』（意識）。事物是『行』（行為），行為欺騙心，所以稱為『無明』（無知）；識所依賴的地方稱為『名色』（精神和物質）；因為進入而產生貪心稱為『六入』（六根）；三者和合產生『觸』（接觸）；觸共同產生『受』（感受）；貪戀所感受的稱為『渴愛』（慾望）；對渴愛不捨棄稱為『取』（執取）；這些和合，稱為『有』（存在）；這個存在更有存在的相續，稱為『生』（出生）；出生變化成熟，稱為『老』（衰老）；衰老壞滅，稱為『死』（死亡）。 這裡，無明有兩種作用：第一，是緣起中的愚癡；第二，是產生諸行的原因。行也有兩種作用：第一，產生未來世的果報；第二，作為識的原因。識也有兩種作用：第一，能使存在相續；第二，作為名色的原因。名色也有兩種作用：第一，互相幫助成就；第二，作為六入的原因。六入也有兩種作用：第一，能緣取六塵；第二，能作為觸的原因。觸也有兩種作用：第一，能接觸所緣；第二，能作為受的原因。受也有兩種作用：第一，覺知憎愛之事；第二，作為愛的原因。愛也有兩種作用：
【English Translation】 English version: The increase of craving is called 『grasping』 (taking); from grasping arises defiled karma; having karma and the five aggregates as its result is called 『birth』 (coming into being); the maturation of the five aggregates is called 『aging』 (growing old); the destruction of the five aggregates is called 『death』 (passing away). When death separates, the foolish person, clinging and attached, feels burning in their heart, which is called 『sorrow and lamentation』 (grief and sadness), and they cry out loud. The five consciousnesses are called 『suffering』 (pain), the mind consciousness is called 『worry』 (anxiety), and the increase of worry and suffering is called 『distress』 (anguish). Thus, only a great tree of suffering, a great mass of suffering, is produced. Thus, the mass of suffering of the twelve links of dependent origination is without a 『self』 (atman), without 『what belongs to self』 (atmaniya), without a maker, and without a causer of making. The Bodhisattva thinks thus: 『If there is a maker, then there is a making; if there is no maker, then there is no making. In the ultimate truth, there is no maker and no making.』 And he thinks thus: 『The three realms are illusory, they are only made by the mind.』 The Buddha says that all the divisions of the twelve links of dependent origination are based on the mind. Why is that? When a desire arises in relation to a thing, that mind is 『consciousness』 (vijnana). The thing is 『action』 (samskara), and because action deceives the mind, it is called 『ignorance』 (avidya); the place where consciousness relies is called 『name and form』 (nama-rupa); because of entering and giving rise to desire, it is called 『six entrances』 (sadayatana); the combination of the three gives rise to 『contact』 (sparsha); contact together gives rise to 『feeling』 (vedana); clinging to what is felt is called 『craving』 (trishna); not abandoning craving is called 『grasping』 (upadana); these combinations are called 『becoming』 (bhava); this becoming has a continuation of becoming, which is called 『birth』 (jati); birth changes and matures, which is called 『aging』 (jara); aging decays, which is called 『death』 (marana). Here, ignorance has two functions: first, it is the delusion in dependent origination; second, it is the cause of the arising of all actions. Actions also have two functions: first, they produce the results of future lives; second, they act as the cause of consciousness. Consciousness also has two functions: first, it enables the continuation of existence; second, it acts as the cause of name and form. Name and form also have two functions: first, they mutually help each other to be accomplished; second, they act as the cause of the six entrances. The six entrances also have two functions: first, they can grasp the six objects; second, they can act as the cause of contact. Contact also has two functions: first, it can touch the object; second, it can act as the cause of feeling. Feeling also has two functions: first, it is aware of things that are liked and disliked; second, it acts as the cause of craving. Craving also has two functions:
種作：一者、所可染中生貪心，二者、與取作因。取亦有二種作：一者、能增長煩惱，二者、與有作因。有亦有二種作：一者、能于余道中生，二者、與生作因。生亦有二種作：一者、能起五陰，二者、與老作因。老亦有二種作：一者、令諸根熟，二者、與死作因。死亦有二種作：一者、壞五陰身，二者、以不見知故，而令相續不絕。
「是中，無明緣諸行者，無明令行不斷，助成行故；行緣識者令識不斷，助成識故；識緣名色者，令名色不斷，助成名色故；乃至生緣老、死、憂、悲、苦惱，生不斷相續助成故。無明滅故則諸行滅，乃至老、死，憂、悲、苦惱亦如是。是中無明若無，諸行亦無，因滅則果滅，余分亦如是。
「是中無明、愛、取是三分，不斷煩惱道；諸行及有不斷業道；余因緣分不斷苦道。先際后際相續不斷故，是三道不斷；是三道離我、我所而有生滅，如二竹相對而住，不堅似堅。
「無明因緣諸行者，即是過去世事；識、名色、六入、觸受是現在事；愛、取、有、生、老、死是未來世事，於是有三世出。無明滅故諸行滅，名為斷相續說。
「十二因緣說名三苦：無明、行、識、名色、六入名為行苦；觸受名為苦苦；愛、取、有、生、死，憂、悲、苦惱名為壞苦。無明滅故
【現代漢語翻譯】 現代漢語譯本 造作（karma）：第一，在可染著的事物中產生貪心；第二，作為獲取的因。獲取也有兩種作用：第一，能增長煩惱；第二，作為存在的因。存在也有兩種作用：第一，能在其他道中產生；第二，作為出生的因。出生也有兩種作用：第一，能生起五蘊（色、受、想、行、識）；第二，作為衰老的因。衰老也有兩種作用：第一，使諸根成熟；第二，作為死亡的因。死亡也有兩種作用：第一，壞滅五蘊之身；第二，因不被認知而使相續不斷。 『其中，無明（avidya）緣諸行（samskara）』，是說無明使諸行不斷，助成諸行；『諸行緣識（vijnana）』，是說諸行使識不斷，助成識；『識緣名色（namarupa）』，是說識使名色不斷，助成名色；乃至『生（jati）緣老、死、憂、悲、苦惱』，是說生使老、死、憂、悲、苦惱不斷相續，助成它們。無明滅盡，則諸行滅盡，乃至老、死、憂、悲、苦惱也如此。其中，如果無明不存在，諸行也不存在，因滅則果滅，其餘部分也是如此。 『其中，無明、愛（trsna）、取（upadana）』是三部分，不斷煩惱道；『諸行及有（bhava）』不斷業道；其餘因緣部分不斷苦道。因為前際和后際相續不斷，所以這三道不斷；這三道離開我（atman）、我所（atmaniya）而有生滅，如同兩根竹子相對而立，不堅固卻看似堅固。 『無明因緣諸行』，是指過去世的事；『識、名色、六入（sadayatana）、觸（sparsa）、受（vedana）』是現在世的事；『愛、取、有、生、老、死』是未來世的事，由此有三世出現。無明滅盡，諸行滅盡，這稱為斷相續的說法。 十二因緣被稱為三種苦：『無明、行、識、名色、六入』稱為行苦（samskara-duhkha）；『觸、受』稱為苦苦（duhkha-duhkha）；『愛、取、有、生、死，憂、悲、苦惱』稱為壞苦（viparinama-duhkha）。無明滅盡，則一切苦滅盡。
【English Translation】 English version Action (karma): First, the arising of greed in things that can be tainted; second, acting as a cause for acquisition. Acquisition also has two functions: first, it can increase afflictions; second, it acts as a cause for existence. Existence also has two functions: first, it can arise in other realms; second, it acts as a cause for birth. Birth also has two functions: first, it can give rise to the five aggregates (form, feeling, perception, mental formations, consciousness); second, it acts as a cause for aging. Aging also has two functions: first, it matures the faculties; second, it acts as a cause for death. Death also has two functions: first, it destroys the body of the five aggregates; second, it causes continuity to be unbroken due to not being known. 『Among these, ignorance (avidya) conditions volitional formations (samskara)』 means that ignorance causes volitional formations to be continuous, assisting in their formation; 『volitional formations condition consciousness (vijnana)』 means that volitional formations cause consciousness to be continuous, assisting in consciousness; 『consciousness conditions name and form (namarupa)』 means that consciousness causes name and form to be continuous, assisting in name and form; and so on, 『birth (jati) conditions aging, death, sorrow, lamentation, pain, and distress』 means that birth causes aging, death, sorrow, lamentation, pain, and distress to be continuous, assisting in their continuity. When ignorance ceases, volitional formations cease, and so on, aging, death, sorrow, lamentation, pain, and distress also cease. Among these, if ignorance does not exist, volitional formations also do not exist; when the cause ceases, the effect ceases, and the rest is the same. 『Among these, ignorance, craving (trsna), and grasping (upadana)』 are three parts, the path of continuous afflictions; 『volitional formations and existence (bhava)』 are the path of continuous karma; the remaining causal conditions are the path of continuous suffering. Because the past and future are continuously connected, these three paths are continuous; these three paths arise and cease apart from self (atman) and what belongs to self (atmaniya), like two bamboo poles standing opposite each other, not firm but appearing firm. 『Ignorance conditions volitional formations』 refers to the events of the past life; 『consciousness, name and form, the six sense bases (sadayatana), contact (sparsa), and feeling (vedana)』 are the events of the present life; 『craving, grasping, existence, birth, aging, and death』 are the events of the future life, thus the three lives appear. When ignorance ceases, volitional formations cease, this is called the teaching of the cessation of continuity. The twelve links of dependent origination are called the three kinds of suffering: 『ignorance, volitional formations, consciousness, name and form, and the six sense bases』 are called the suffering of formations (samskara-duhkha); 『contact and feeling』 are called the suffering of suffering (duhkha-duhkha); 『craving, grasping, existence, birth, death, sorrow, lamentation, pain, and distress』 are called the suffering of change (viparinama-duhkha). When ignorance ceases, all suffering ceases.
，諸行滅，乃至老、死，名為斷三苦相續說。
「因無明，諸行生；余亦如是。無明滅，諸行滅，以諸行體性空故；余亦如是。
「無明因緣諸行，以生縛說；余亦如是。無明滅故，諸行滅，以滅縛說；余亦如是。
「無明因緣諸行，是隨順無所有觀說；無明滅，諸行滅，是隨順盡觀說；余亦如是。
「如是，逆順十種觀十二因緣法，所謂因緣分次第、身心所攝、自助成法、不相舍離、隨三道行、分別先後際故、三苦差別故、從因緣起、生滅縛故、無所有盡觀故。
「爾時，菩薩隨十二因緣觀無我、無眾生、無壽命者，無人性空、離作者、使作者，無主屬眾、因緣無所有。
「如是觀時，空解脫門現在前；滅此事，余不相續故，名無相解脫門現在前；知此二種更不樂生，唯除大悲心教化眾生，無愿解脫門現在前。
「菩薩修行是三解脫門，離彼我相、離作者受者相、離有無相，悲心轉增。以重悲心故，勤行精進，未滿助菩提法欲令滿足。菩薩作是念：『有為和合故增，離散則滅；眾緣具故增，不具故滅。我今知有為法多過故，不應具和合因緣，亦不畢竟滅有為法，為教化眾生故。』
「諸佛子！菩薩如是知有為法多過無性，離堅固相，無生、無滅，與大慈悲和合，
【現代漢語翻譯】 現代漢語譯本：諸行（一切行為和現象）的止息，乃至老、死的止息，這被稱為斷除三苦（苦苦、壞苦、行苦）相續的說法。 因為無明（對真理的無知），諸行產生；其餘的（十二因緣中的其他環節）也是如此。無明滅除，諸行也滅除，因為諸行的體性是空性的；其餘的也是如此。 無明是諸行的因緣，這是以『生』的束縛來說明的；其餘的也是如此。無明滅除，諸行也滅除，這是以『滅』的束縛來說明的；其餘的也是如此。 無明是諸行的因緣，這是隨順於『無所有』的觀察來說明的；無明滅除，諸行也滅除，這是隨順於『盡』的觀察來說明的；其餘的也是如此。 像這樣，以逆向和順向的十種觀察來理解十二因緣法，這十種觀察是：因緣的次第、身心所攝、自助成法、不相舍離、隨三道（欲界、色界、無色界）而行、分別先後際、三苦的差別、從因緣而起、生滅的束縛、無所有和盡的觀察。 這時，菩薩通過觀察十二因緣，了悟無我（沒有永恒不變的自我）、無眾生（沒有獨立的生命個體）、無壽命者（沒有持續的生命），沒有人性空（人的本性是空性的）、沒有作者和使作者（沒有創造者和執行者）、沒有主屬眾（沒有主宰和被主宰的關係）、因緣是無所有的。 當這樣觀察時，空解脫門（證悟空性的解脫之門）就會顯現；滅除這些（煩惱），其餘的（煩惱）不再相續，這被稱為無相解脫門（證悟無相的解脫之門）顯現；知道這兩種解脫門后，不再貪戀生死，唯有以大悲心教化眾生，無愿解脫門（不求回報的解脫之門）就會顯現。 菩薩修行這三種解脫門，遠離彼我之相（主客對立的觀念）、遠離作者和受者之相（行動者和承受者的觀念）、遠離有無之相（存在和不存在的觀念），悲心會更加增長。因為深重的悲心，菩薩會勤奮精進，使尚未圓滿的助菩提法（幫助證悟的修行方法）得以圓滿。菩薩會這樣想：『有為法（因緣和合的現象）因為和合而增長，離散則會滅亡；眾緣具足則增長，不具足則滅亡。我現在知道有為法有很多過患，不應該具足和合的因緣，但也不應該徹底滅絕有為法，而是爲了教化眾生。』 諸佛子！菩薩像這樣知道有為法有很多過患，沒有自性，遠離堅固之相，沒有生滅，與大慈悲心相結合。
【English Translation】 English version: The cessation of all activities (all actions and phenomena), up to the cessation of old age and death, is called the explanation of the discontinuation of the three sufferings (suffering of suffering, suffering of change, and suffering of conditioned existence). Because of ignorance (lack of knowledge of the truth), activities arise; the rest (other links in the twelve links of dependent origination) are also like this. When ignorance ceases, activities also cease, because the nature of activities is emptiness; the rest are also like this. Ignorance is the condition for activities, which is explained in terms of the bondage of 『birth』; the rest are also like this. When ignorance ceases, activities also cease, which is explained in terms of the bondage of 『cessation』; the rest are also like this. Ignorance is the condition for activities, which is explained in accordance with the observation of 『non-existence』; when ignorance ceases, activities also cease, which is explained in accordance with the observation of 『extinction』; the rest are also like this. In this way, understanding the twelve links of dependent origination through ten kinds of observation, both forward and backward, these ten observations are: the sequence of conditions, what is included by body and mind, self-help methods, non-separation, following the three realms (desire realm, form realm, formless realm), distinguishing between past and future, the differences of the three sufferings, arising from conditions, the bondage of birth and death, and the observation of non-existence and extinction. At this time, the Bodhisattva, through observing the twelve links of dependent origination, realizes no-self (no permanent unchanging self), no sentient beings (no independent living individuals), no life-span (no continuous life), that human nature is empty, there is no creator or causer, no master and subordinate relationship, and that conditions are non-existent. When observing in this way, the emptiness liberation gate (the gate of liberation through realizing emptiness) will appear; when these (afflictions) are extinguished, the rest (afflictions) will no longer continue, which is called the signless liberation gate (the gate of liberation through realizing no-sign) appearing; knowing these two liberation gates, one no longer craves birth and death, but only with great compassion to teach sentient beings, the wishless liberation gate (the gate of liberation without seeking reward) will appear. The Bodhisattva practices these three liberation gates, abandoning the notion of self and other (the concept of subject and object), abandoning the notion of actor and receiver (the concept of the one who acts and the one who receives), abandoning the notion of existence and non-existence (the concept of being and non-being), and compassion will increase even more. Because of deep compassion, the Bodhisattva will diligently practice, so that the auxiliary methods for enlightenment (methods of practice that help achieve enlightenment) that are not yet complete can be completed. The Bodhisattva will think: 『Conditioned phenomena (phenomena that arise from conditions) increase because of combination, and will cease when separated; they increase when all conditions are met, and cease when conditions are not met. I now know that conditioned phenomena have many faults, and should not fulfill the conditions for combination, but should also not completely extinguish conditioned phenomena, but rather do so to teach sentient beings.』 Oh, children of the Buddha! The Bodhisattva knows in this way that conditioned phenomena have many faults, have no self-nature, are far from the appearance of solidity, have no birth and no death, and are united with great compassion.
不捨眾生，即時得無障礙般若波羅蜜，光明現在前。得如是智慧具足修集，取阿耨多羅三藐三菩提因緣而不與有為法共住，觀有為法性寂滅相亦不住其中，欲具足無上菩提分故。菩薩住現前地中，得快空三昧、性空三昧、第一義空三昧、第一空三昧、大空三昧、合空三昧、生空三昧、如實不分別空三昧、攝空三昧、離不離空三昧。如是等萬空三昧門現在前；無相、無愿三昧亦如是。
「是菩薩住現前地中，志心、決定心、妙心、深心、不轉心、不捨心、廣心、無邊心、樂智心、慧方便和合心，如是等心轉勝增長故，隨順阿耨多羅三藐三菩提，一切外道論師不能傾動；入于智地，轉聲聞、辟支佛，決定向佛智，一切眾魔及諸煩惱所不能制。安住菩薩智慧明中，善修應空、無相、無愿解脫門，專以慧方便行助菩提法。
「是菩薩住現前地，于般若波羅蜜中得轉勝行、得第三上順忍。以順是法無有違逆故，菩薩住是現前地中得見數百、數千佛、乃至數百千萬億佛，供養、恭敬、尊重、讚歎，衣服、飲食、臥具、醫藥，親近諸佛，于諸佛所聽法；聽法已，如實隨智慧光明故如所說行，令諸佛歡喜。是人轉勝知諸佛法藏，乃至無量百千萬億劫諸善根轉妙明凈。
「諸佛子！譬如真金，以琉璃磨瑩，光色轉勝。
【現代漢語翻譯】 現代漢語譯本：不捨棄眾生，即刻獲得無障礙的般若波羅蜜（智慧的完美），光明顯現在眼前。獲得如此智慧，具足修習，爲了獲取阿耨多羅三藐三菩提（無上正等正覺）的因緣，而不與有為法（因緣和合而生的事物）同住，觀察有為法的自性寂滅之相，也不執著于其中，爲了圓滿無上菩提（覺悟）的組成部分。菩薩安住于現前地（菩薩十地之一）中，獲得快速空三昧（快速進入空性的禪定）、性空三昧（體悟事物本性為空的禪定）、第一義空三昧（體悟最高真理為空的禪定）、第一空三昧（體悟最根本的空性的禪定）、大空三昧（體悟廣大空性的禪定）、合空三昧（體悟一切法皆空的禪定）、生空三昧（體悟眾生本性為空的禪定）、如實不分別空三昧（體悟空性而不作分別的禪定）、攝空三昧（體悟空性包含一切的禪定）、離不離空三昧（體悟空性既非有也非無的禪定）。像這樣等萬種空三昧法門顯現在眼前；無相三昧（體悟無相的禪定）、無愿三昧（體悟無愿的禪定）也是如此。 這位菩薩安住于現前地中，以堅定的心、決定的心、微妙的心、深刻的心、不退轉的心、不捨棄的心、廣大的心、無邊的心、樂於智慧的心、智慧與方便和合的心，像這樣等心更加殊勝增長，隨順阿耨多羅三藐三菩提，一切外道論師都不能動搖他；進入智慧之地，超越聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人），決定趨向佛的智慧，一切魔和各種煩惱都不能控制他。安住在菩薩智慧的光明中，善於修習應空解脫門（體悟一切法皆空的解脫法門）、無相解脫門（體悟無相的解脫法門）、無愿解脫門（體悟無愿的解脫法門），專以智慧和方便的修行來輔助菩提之法。 這位菩薩安住于現前地，在般若波羅蜜中獲得更加殊勝的修行，獲得第三上順忍（對真理的最高層次的順應）。因為順應此法而沒有違逆，菩薩安住于現前地中，得見數百、數千佛，乃至數百千萬億佛，供養、恭敬、尊重、讚歎，以衣服、飲食、臥具、醫藥供養諸佛，親近諸佛，在諸佛處聽聞佛法；聽聞佛法后，如實地隨順智慧光明而如所說修行，令諸佛歡喜。這個人更加殊勝地了知諸佛的法藏，乃至無量百千萬億劫所積累的善根更加微妙明凈。 諸佛子！譬如真金，用琉璃磨礪，光澤更加殊勝。
【English Translation】 English version: Not abandoning sentient beings, one immediately attains the unobstructed Prajna Paramita (perfection of wisdom), and light appears before them. Having attained such wisdom, fully cultivating it, for the sake of the causes and conditions for attaining Anuttara Samyak Sambodhi (supreme perfect enlightenment), one does not dwell with conditioned dharmas (things arising from causes and conditions), observing the nature of conditioned dharmas as being of quiescent extinction, and not dwelling in that either, in order to fulfill the components of supreme Bodhi (enlightenment). A Bodhisattva dwelling in the Present Ground (one of the ten Bodhisattva grounds), attains the Swift Emptiness Samadhi (meditative absorption of quickly entering emptiness), the Nature Emptiness Samadhi (meditative absorption of realizing the emptiness of the nature of things), the First Meaning Emptiness Samadhi (meditative absorption of realizing the highest truth as emptiness), the First Emptiness Samadhi (meditative absorption of realizing the most fundamental emptiness), the Great Emptiness Samadhi (meditative absorption of realizing vast emptiness), the Combined Emptiness Samadhi (meditative absorption of realizing all dharmas are empty), the Emptiness of Self Samadhi (meditative absorption of realizing the emptiness of the self), the True Non-Discriminating Emptiness Samadhi (meditative absorption of realizing emptiness without discrimination), the Absorbing Emptiness Samadhi (meditative absorption of realizing emptiness encompasses everything), the Separated and Non-Separated Emptiness Samadhi (meditative absorption of realizing emptiness is neither existent nor non-existent). Such are the ten thousand gates of emptiness samadhi that appear before them; the signless samadhi (meditative absorption of realizing no signs) and the wishless samadhi (meditative absorption of realizing no wishes) are also like this. This Bodhisattva, dwelling in the Present Ground, with a resolute mind, a determined mind, a subtle mind, a profound mind, a non-retreating mind, a non-abandoning mind, a vast mind, a boundless mind, a mind that delights in wisdom, a mind that combines wisdom and skillful means, such minds become increasingly superior and grow, in accordance with Anuttara Samyak Sambodhi, and cannot be swayed by any non-Buddhist teachers; entering the ground of wisdom, surpassing the Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own), resolutely moving towards the wisdom of the Buddha, and cannot be controlled by all demons and various afflictions. Dwelling in the light of Bodhisattva wisdom, they skillfully cultivate the liberation gate of emptiness (the liberation gate of realizing all dharmas are empty), the liberation gate of signlessness (the liberation gate of realizing no signs), and the liberation gate of wishlessness (the liberation gate of realizing no wishes), focusing on the practice of wisdom and skillful means to assist the Dharma of Bodhi. This Bodhisattva, dwelling in the Present Ground, in Prajna Paramita, attains increasingly superior practice, and attains the third superior forbearance (the highest level of acceptance of truth). Because they accord with this Dharma without any opposition, the Bodhisattva, dwelling in the Present Ground, sees hundreds, thousands of Buddhas, even hundreds of millions of billions of Buddhas, making offerings, showing respect, reverence, and praise, offering clothing, food, bedding, and medicine, drawing near to the Buddhas, and hearing the Dharma from the Buddhas; having heard the Dharma, they truly follow the light of wisdom and practice as taught, causing the Buddhas to rejoice. This person increasingly knows the Dharma treasury of the Buddhas, and even the roots of goodness accumulated over countless millions of billions of kalpas become more subtle, bright, and pure. Oh, sons of the Buddha! Just like pure gold, when polished with lapis lazuli, its luster becomes even more superior.
菩薩住此現前地，以慧方便故，善根轉勝，明凈寂滅，餘地所不及。諸佛子！譬如月明能令眾生身得清凈，四種風吹不能遏絕。菩薩摩訶薩住是現前地，善根轉勝，能滅無量眾生煩惱之火，四種惡魔所不能壞。
「諸佛子！是名諸菩薩摩訶薩現前地。
「菩薩住是地中，多作善化自在天王，智慧猛利，能破一切增上慢者，聲聞問難不能窮盡。有所施作，佈施、愛語、利益、同事，皆不離唸佛、念法、念諸菩薩伴，乃至不離念一切種智。常發願言：『我於一切眾生為首、為尊，乃至於一切眾生為依止者。』是菩薩若欲勤行精進，于須臾間得十萬億三昧，乃至能示十萬億菩薩眷屬——若以願力，能過是數，不可稱計若干百千萬億劫。」
爾時，金剛藏菩薩欲令此義明瞭故，而說偈言：
「諸菩薩已得， 具足行五地， 知諸法無相， 無相無生滅， 本來常清凈， 無有諸戲論， 修集如是智， 得入第六地。 諸法常離相， 不取亦不捨； 性空猶如幻， 離二無分別。 若能順如是， 微妙之理趣， 心無有違逆， 得入第六地。 住于利順忍， 智慧得力故， 觀察於一切， 世間生滅相。 悉知諸世間， 皆從癡闇出， 癡闇若滅者， 則
【現代漢語翻譯】 現代漢語譯本：菩薩安住於此現前地（Pratyakṣa-bhūmi，菩薩十地中的第六地），憑藉智慧和方便，善根更加殊勝，明凈寂滅，是其他地所不能及的。諸位佛子！譬如月亮的光明能夠使眾生的身體清凈，四種風力都不能阻礙它。菩薩摩訶薩安住於此現前地，善根更加殊勝，能夠熄滅無量眾生的煩惱之火，四種惡魔都不能破壞他。 『諸位佛子！這稱為諸菩薩摩訶薩的現前地。』 菩薩安住於此地中，多化身為善化自在天王（Sunirmita-deva-rāja，欲界六天之一），智慧猛利，能夠破除一切增上慢者（adhimāna，自以為是，貢高我慢），聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）的問難都不能窮盡。他所做的一切，佈施、愛語、利益、同事，都不離唸佛、念法、念諸菩薩伴侶，乃至不離念一切種智（sarvajñāna，佛陀所具有的智慧）。他常發願說：『我於一切眾生為首、為尊，乃至成為一切眾生的依止。』這位菩薩如果想要勤奮精進，在須臾之間就能獲得十萬億三昧（samādhi，禪定），乃至能夠示現十萬億菩薩眷屬——如果憑藉願力，還能超過這個數量，在不可稱計的若干百千萬億劫中都能如此。」 當時，金剛藏菩薩（Vajragarbha，菩薩名）爲了使這個道理更加明瞭，而說偈頌道： 『諸菩薩已經獲得，具足修行五地，了知諸法無相，無相無生滅，本來常清凈，沒有諸戲論，修集這樣的智慧，得以進入第六地。 諸法常離相，不執取也不捨棄；自性空如幻，遠離二元無分別。 如果能夠順應這樣，微妙的道理，心中沒有違逆，就能進入第六地。 安住于利順忍（anulomikī kṣānti，順應真理的忍耐），因為智慧得力的緣故，觀察一切世間的生滅現象。 完全知道諸世間，都從愚癡黑暗中產生，如果愚癡黑暗滅除，那麼』
【English Translation】 English version: A Bodhisattva dwelling in this Pratyakṣa-bhūmi (the sixth of the ten Bodhisattva grounds), through wisdom and skillful means, makes his roots of good even more excellent, clear, tranquil, and beyond the reach of other grounds. O sons of the Buddhas! Just as the light of the moon can purify the bodies of sentient beings, and cannot be obstructed by the four winds, so too, a Bodhisattva-Mahāsattva dwelling in this Pratyakṣa-bhūmi, with his roots of good becoming even more excellent, can extinguish the fire of afflictions of countless sentient beings, and cannot be destroyed by the four demons. 『O sons of the Buddhas! This is called the Pratyakṣa-bhūmi of the Bodhisattva-Mahāsattvas.』 A Bodhisattva dwelling in this ground often manifests as the Sunirmita-deva-rāja (a king of the Paranirmitavasavartin heaven), with sharp wisdom, able to break down all those with adhimāna (arrogance), and whose questions cannot be exhausted by the Śrāvakas (hearers of the Buddha's teachings). Whatever he does, whether it is giving, kind speech, beneficial actions, or cooperation, he never departs from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Bodhisattva companions, and even mindfulness of sarvajñāna (all-knowing wisdom). He constantly makes the vow: 『I shall be the leader and the most honored among all sentient beings, and even the refuge for all sentient beings.』 If this Bodhisattva wishes to diligently practice, in an instant he can attain a hundred trillion samādhis (meditative absorptions), and even manifest a hundred trillion Bodhisattva retinues—and if through the power of his vows, he can surpass this number, for countless hundreds of thousands of trillions of kalpas.」 At that time, Vajragarbha Bodhisattva, wishing to make this meaning clear, spoke in verse: 『The Bodhisattvas who have attained, have fully practiced the five grounds, know that all dharmas are without characteristics, without characteristics, without arising or ceasing, originally always pure, without any conceptual elaborations, cultivating such wisdom, they attain entry into the sixth ground. All dharmas are always without characteristics, neither grasping nor abandoning; their nature is empty like an illusion, free from duality and without discrimination. If one can accord with this, subtle principle, and the mind has no opposition, one can enter the sixth ground. Dwelling in the patience of accordance, because of the power of wisdom, one observes all the phenomena of arising and ceasing in the world. One fully knows that all the worlds, arise from the darkness of ignorance, and if the darkness of ignorance is extinguished, then』
無諸世間。 觀擇因緣法， 隨順第一義， 而不壞緣報， 所作及假名。 如實無作者， 亦無有受者， 如是觀有為， 如雲無實事。 不知真諦義， 名之為無明， 從是則生思， 身口行得報。 從行故有識， 即生於名色， 如是生世間， 至生、死、苦聚。 了知於三界， 但從心而有； 知十二因緣， 在於一心中。 如是則生、死， 但從心而出， 心若得滅者， 生、死則亦滅。 無明二種作， 作癡、作于業， 乃至於老、死， 破散壞五陰。 從於此事邊， 具出於苦惱， 是事若盡者， 苦惱則亦盡。 無明若具足， 相續則不斷； 因緣若不具， 則斷于相續。 無明及愛、取， 即是煩惱道、 行、有是業道， 余則是苦道。 癡至於六入， 是名為行苦， 觸受是苦苦， 余分是壞苦， 滅三苦相續， 則更無有我。 無明及諸行， 則是過去世； 識與及於受， 是則為現在； 從愛而生苦， 則是未來世； 無明若滅者， 是則無有苦。 癡從眾緣生， 則生於諸縛； 眾緣若滅者， 則滅于諸縛。 從因而生果， 因滅則果滅， 如是觀諸法
【現代漢語翻譯】 現代漢語譯本 世間萬物皆無自性。 觀察並選擇因緣法（指事物之間相互依存的法則），順應第一義諦（指最高的真理）， 但不否定因緣果報（指因果循環的報應），所作的行為以及假名（指事物虛幻不實的名稱）。 如實地觀察，沒有真正的作者，也沒有真正的承受者， 這樣觀察有為法（指由因緣和合而生的事物），就像云一樣虛幻不實。 不瞭解真諦的意義，就叫做無明（指對真理的無知）， 從無明就產生思（指意志和意圖），身口的行為會得到相應的果報。 從行為就產生識（指意識），接著產生名色（指精神和物質）， 就這樣產生了世間，直到生、老、病、死等苦的聚集。 瞭解三界（指欲界、色界、無色界）的一切，都只是從心中產生； 瞭解十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的道理，就在於一心之中。 這樣看來，生和死，都只是從心中產生， 如果心能夠滅除，生和死也就會滅除。 無明有兩種作用，一是產生愚癡，二是產生業力， 乃至到老死，破散五陰（指色、受、想、行、識五種構成人身的要素）。 從這些事情的發生，完全產生了苦惱， 如果這些事情都滅盡，苦惱也就會滅盡。 如果無明具足，相續就會不斷； 如果因緣不具足，就會斷絕相續。 無明、愛、取，就是煩惱道（指產生煩惱的途徑）， 行、有是業道（指產生業力的途徑），其餘則是苦道（指產生痛苦的途徑）。 從愚癡到六入（指眼、耳、鼻、舌、身、意六種感覺器官），這叫做行苦（指由五蘊活動產生的苦）， 觸和受是苦苦（指直接感受到的痛苦），其餘部分是壞苦（指事物變壞帶來的痛苦）， 滅除這三種苦的相續，就不會再有我（指執著于自我的觀念）。 無明和諸行，是過去世的因； 識和受，是現在世的果； 從愛而產生苦，是未來世的果； 如果無明滅除，就不會有苦。 愚癡從眾多的因緣產生，就會產生各種束縛； 如果眾多的因緣滅除，就會滅除各種束縛。 從因而產生果，因滅則果滅， 應該這樣觀察諸法（指一切事物）。
【English Translation】 English version There is no self-nature in all things in the world. Observe and discern the law of dependent origination (the principle of interdependence between things), and follow the supreme truth (the highest truth), but do not deny the karmic retribution (the consequences of cause and effect), actions, and provisional names (the illusory names of things). Observing truthfully, there is no real doer, nor is there a real receiver, observing conditioned phenomena (things that arise from causes and conditions) in this way, they are like clouds, unreal and insubstantial. Not understanding the meaning of the true principle is called ignorance (lack of knowledge of the truth), from ignorance arises thought (will and intention), and actions of body and speech will receive corresponding karmic retribution. From actions arises consciousness (awareness), and then arises name and form (mind and matter), thus the world arises, until the accumulation of suffering such as birth, old age, sickness, and death. Understanding that all of the three realms (the desire realm, the form realm, and the formless realm) arise from the mind; understanding the principle of the twelve links of dependent origination (ignorance, action, consciousness, name and form, six senses, contact, feeling, craving, grasping, becoming, birth, old age and death) lies within one's own mind. Thus, birth and death arise from the mind, if the mind can be extinguished, birth and death will also be extinguished. Ignorance has two functions: one is to produce delusion, and the other is to produce karma, even to old age and death, breaking down the five aggregates (form, feeling, perception, mental formations, and consciousness). From the occurrence of these things, suffering arises completely, if these things are extinguished, suffering will also be extinguished. If ignorance is complete, the continuity will be unbroken; if the conditions are not complete, the continuity will be broken. Ignorance, craving, and grasping are the path of afflictions (the path that produces afflictions), action and becoming are the path of karma (the path that produces karma), and the rest are the path of suffering (the path that produces suffering). From delusion to the six senses (eyes, ears, nose, tongue, body, and mind), this is called the suffering of formation (suffering arising from the activity of the five aggregates), contact and feeling are the suffering of suffering (direct experience of pain), and the rest is the suffering of change (suffering arising from the deterioration of things), extinguishing the continuity of these three kinds of suffering, there will be no more self (attachment to the concept of self). Ignorance and actions are the causes of the past life; consciousness and feeling are the results of the present life; suffering arises from craving, which is the result of the future life; if ignorance is extinguished, there will be no suffering. Delusion arises from many conditions, which will produce various bonds; if the many conditions are extinguished, the various bonds will be extinguished. From cause arises effect, and when the cause is extinguished, the effect is extinguished, one should observe all phenomena (all things) in this way.
， 自性則皆空。 隨順於無明， 則有世間出； 若逆于無明， 是則斷于有。 從是則有是， 是無則無是， 如是十種觀， 甚深因緣法。 觀因緣相續， 去來及現在， 不離一心中， 分別有三道。 從三種苦觀， 及以生滅法， 無所有而盡， 能行逆順觀。 菩薩如是入， 十二因緣法， 知空猶如幻， 如夢亦如影， 如焰亦如化， 虛誑無作者， 亦無有受者， 但誑于愚人。 如是觀因緣， 智者所修空， 無緣則無相， 知此二虛假。 其諸一切有， 于中無所愿， 但以大悲心， 愍度眾生故。 如是諸大士， 修習解脫門， 悲心愛樂佛， 無量諸功德。 知諸有為法， 皆從和合有， 即得萬空定， 無相愿亦爾。 智慧轉增進， 入于上順忍， 得於諸菩薩， 無為智解脫。 如是諸善根， 轉勝明凈利， 供養無量佛， 諸佛所稱讚。 常于諸佛所， 出家學佛道， 到諸佛法藏， 善根轉增長； 猶以琉璃寶， 瑩磨于真金， 光明轉清凈， 其喻亦如是。 如於虛空中， 滿月光清凈， 四種風所吹， 不能令遏絕； 菩薩智慧光， 滅
【現代漢語翻譯】 現代漢語譯本 自性（svabhāva）的本質是空無的。 如果順應無明（avidyā），就會有世間的產生； 如果違逆無明，就會斷絕有（bhava）。 從『有』則有『是』，『無』則無『是』， 像這樣十種觀察，是甚深的因緣法（pratītyasamutpāda）。 觀察因緣的相續，過去、未來和現在， 不離一心之中，分別有三道（tri-mārga）。 從三種苦（duḥkha）的觀察，以及生滅法（utpāda-nirodha）， 在無所有中達到止息，能進行逆向和順向的觀察。 菩薩像這樣進入十二因緣法（dvādaśāṅga pratītyasamutpāda）， 知道空猶如幻象，如夢也如影， 如火焰也如幻化，虛妄沒有作者， 也沒有受者，只是欺騙愚人。 像這樣觀察因緣，是智者所修的空， 沒有因緣就沒有相，知道這兩者都是虛假的。 對於一切『有』，心中沒有所求， 只是以大悲心（mahākaruṇā），憐憫救度眾生。 像這樣的大菩薩，修習解脫門（vimokṣa-mukha）， 以悲心愛樂佛（buddha），具有無量的功德。 知道一切有為法（saṃskṛta-dharma），都是從和合而有， 即能得到萬空定（sarva-śūnyatā-samādhi），無相愿（animitta-praṇidhāna）也是如此。 智慧逐漸增長，進入上順忍（anulomikī kṣānti）， 得到諸菩薩的無為智解脫（asaṃskṛta-jñāna-vimokṣa）。 像這樣的善根（kuśala-mūla），更加殊勝、明凈、有利， 供養無量佛，受到諸佛的稱讚。 常常在諸佛之處，出家學習佛道， 到達諸佛的法藏（dharma-kośa），善根更加增長； 就像用琉璃寶，磨礪真金， 光明更加清凈，這個比喻也是如此。 就像在虛空中，滿月的光明清凈， 四種風所吹，也不能使其熄滅； 菩薩的智慧之光，滅
【English Translation】 English version The self-nature (svabhāva) is all empty. If one follows ignorance (avidyā), then there is the arising of the world; If one goes against ignorance, then one cuts off existence (bhava). From 'being' there is 'is', from 'non-being' there is 'is not', Like this, these ten kinds of contemplation are the profound law of dependent origination (pratītyasamutpāda). Contemplating the continuity of conditions, past, future, and present, Without leaving the one mind, there are three paths (tri-mārga) distinguished. From the contemplation of the three kinds of suffering (duḥkha), and the law of arising and ceasing (utpāda-nirodha), Reaching cessation in non-existence, one can practice contemplation in reverse and forward order. Bodhisattvas thus enter the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda), Knowing emptiness is like an illusion, like a dream, also like a shadow, Like a flame, also like a transformation, unreal, without a maker, Nor is there a receiver, but only deceiving the foolish. Contemplating conditions like this, is the emptiness cultivated by the wise, Without conditions, there is no form, knowing these two are false. For all that 'exists', there is no desire in the mind, But only with great compassion (mahākaruṇā), pitying and saving sentient beings. Such great Bodhisattvas, cultivate the gate of liberation (vimokṣa-mukha), With compassionate hearts, loving the Buddha (buddha), possessing immeasurable merits. Knowing all conditioned dharmas (saṃskṛta-dharma) arise from combination, One immediately attains the samadhi of all emptiness (sarva-śūnyatā-samādhi), the vow of no-sign (animitta-praṇidhāna) is also like this. Wisdom gradually increases, entering the superior forbearance of accordance (anulomikī kṣānti), Attaining the unconditioned wisdom liberation (asaṃskṛta-jñāna-vimokṣa) of the Bodhisattvas. Such roots of goodness (kuśala-mūla), become more excellent, clear, and beneficial, Making offerings to immeasurable Buddhas, praised by all Buddhas. Always in the presence of the Buddhas, leaving home to study the Buddha's path, Reaching the treasury of the Buddha's teachings (dharma-kośa), the roots of goodness grow even more; Just like using a lapis lazuli gem, to polish true gold, The light becomes more pure, this analogy is also like this. Just like in empty space, the light of the full moon is pure, Being blown by the four kinds of wind, it cannot be extinguished; The light of the Bodhisattva's wisdom, extinguishes
諸煩惱熱， 四魔不能制， 其喻亦如是。 菩薩住是地， 多作善化王， 諸根悉猛利， 能破增上慢。 所作諸善業， 皆隨順智慧， 聲聞諸問難， 不能得窮盡。 是佛子若欲， 如是勤精進， 能得於百千， 億數諸三昧， 得見於百千， 億數十方佛， 如春清了時， 日光明則凈。 如是第六地， 深妙難知見， 聲聞所不了， 大士略說竟。」◎◎
遠行地第七
爾時諸天眾， 在於虛空中， 雨香花、珍寶， 如雲散佛上。 踴躍發妙音， 咸贊言：「善哉， 善哉！金剛藏！ 善知第一義。 無量功德聚， 人中之蓮花， 說此上妙行， 利益諸世間。」 他化自在王， 雨光明華香， 氛氛而供養， 除憂煩惱者。 諸天及天王， 發妙音聲言： 「若聞此地義， 則為得大利。」 時作百千種， 上妙諸伎樂， 諸天女善歌， 承佛神力故： 「佛是最寂滅， 能令惡為善， 一切諸世間， 皆所共恭敬。 雖出過世間， 而示世間法； 知身同實相， 而示種種身； 雖以諸言音， 演說寂滅法， 而知于語言， 無有音聲相。 能過百千土， 上妙
【現代漢語翻譯】 現代漢語譯本 種種煩惱的熱惱， 四魔（煩惱魔、蘊魔、死魔、天魔）都無法制服， 這種情況也像這樣。 菩薩安住在這個階段， 大多作為善於教化的國王， 各種感官都非常敏銳， 能夠破除增上慢（自以為是的驕傲）。 所做的各種善行， 都順應智慧， 聲聞（小乘修行者）的各種疑問， 都無法窮盡。 這位佛子如果想要， 像這樣勤奮精進， 能夠獲得成百上千， 乃至億萬種三昧（禪定）， 得見成百上千， 乃至億萬十方諸佛， 就像春天晴朗的時候， 陽光明亮而清澈。 像這樣第六地（現前地）， 深奧微妙難以知見， 是聲聞所不能理解的， 大菩薩（指金剛藏菩薩）簡略地說完了。
遠行地第七
這時，諸天眾， 在虛空中， 像云一樣散佈香花、珍寶， 飄落在佛的身上。 歡欣鼓舞地發出美妙的聲音， 都讚歎說：『善哉， 善哉！金剛藏（菩薩名）！ 善於瞭解第一義諦（最高的真理）。 您是無量功德的聚集， 是人中的蓮花， 宣說這種殊勝的修行， 利益一切世間。』 他化自在天王（欲界第六天的天王）， 散佈光明、鮮花和香氣， 紛紛揚揚地供養， 為眾生解除憂愁和煩惱。 諸天和天王， 發出美妙的聲音說： 『如果聽聞這個階段的意義， 就等於獲得了巨大的利益。』 當時演奏成百上千種， 最美妙的各種樂器， 諸天女善於歌唱， 承蒙佛的神力： 『佛是最寂靜的， 能夠使惡變為善， 一切世間， 都共同恭敬。 雖然超越了世間， 卻示現世間的法則； 知道自身與實相相同， 卻示現種種不同的身形； 雖然用各種語言， 演說寂滅的佛法， 卻知道語言， 沒有聲音的相狀。 能夠超越成百上千的佛土， 最殊勝的
【English Translation】 English version The heat of all afflictions, The four maras (Mara of afflictions, Mara of aggregates, Mara of death, Mara of the gods) cannot subdue, Their analogy is also like this. Bodhisattvas dwelling in this stage, Mostly act as kings who are good at teaching, All their senses are very sharp, Able to break through the arrogance of self-importance. All the good deeds they do, Are in accordance with wisdom, The various questions of the Sravakas (Hinayana practitioners), Cannot be exhausted. If this child of the Buddha wishes, To be diligent and vigorous like this, They can obtain hundreds of thousands, Even billions of Samadhis (meditative states), And see hundreds of thousands, Even billions of Buddhas in the ten directions, Just like when the spring is clear, The sunlight is bright and pure. Like this, the sixth stage (Abhimukhi Bhumi), Is profound and subtle, difficult to know and see, It is not understood by the Sravakas, The great Bodhisattva (referring to Vajragarbha Bodhisattva) has briefly finished speaking.
The Seventh Stage, the Far-Going Stage
At that time, the heavenly beings, Were in the empty space, Scattering fragrant flowers and treasures like clouds, Falling on the Buddha. Joyfully emitting wonderful sounds, All praised, saying: 'Excellent, Excellent! Vajragarbha (name of a Bodhisattva)! You are good at understanding the first principle (the highest truth). You are the gathering of immeasurable merits, A lotus flower among people, Expounding this supreme practice, Benefiting all the worlds.' The Paranirmitavasavartin King (the king of the sixth heaven of the desire realm), Scattered light, flowers, and fragrance, Offering them in abundance, Relieving the worries and afflictions of sentient beings. The gods and the kings of the gods, Emitted wonderful sounds, saying: 'If one hears the meaning of this stage, It is equivalent to obtaining great benefits.' At that time, hundreds of thousands of kinds of, The most wonderful musical instruments were played, The heavenly maidens sang well, By the power of the Buddha: 'The Buddha is the most tranquil, Able to turn evil into good, All the worlds, Together revere him. Although he transcends the world, He manifests the laws of the world; Knowing that his own body is the same as the true nature, Yet he manifests various different forms; Although using various languages, To expound the Dharma of tranquility, He knows that language, Has no form of sound. Able to transcend hundreds of thousands of Buddha lands, The most supreme
供諸佛， 知身佛國土， 舍相智自在。 雖教化眾生， 而無彼我想， 廣集大功德， 不于中起著。 以見取相故， 三毒火然世； 不取一切相， 慈悲起精進。」 諸天及天女， 歡喜設供養， 如是讚歎已， 默然而觀佛。 爾時解脫月， 請金剛藏言： 「大眾皆清凈， 愿說七地相。」
金剛藏菩薩言：「諸佛子！菩薩摩訶薩已具足第六地行、若欲入第七菩薩地者，從方便慧起十妙行。何等為十？是菩薩善修空、無相、無愿，而以慈悲心處在眾生；隨諸佛平等法，而不捨供養諸佛；常樂思惟空智門，而廣修集福德資糧；遠離三界，而能莊嚴三界；畢竟寂滅諸煩惱焰，而能為眾生起滅貪、恚、癡煩惱焰法；隨順諸法——如幻、如夢、如影、如響、如化、如水中月、鏡中像——不二相，而起分別種種煩惱及不失業果報；知一切佛國土空如虛空、諸國土皆是離相，而起凈佛國土行；知一切佛法身無身，而起色身三十二相、八十種好以自莊嚴；知諸佛音聲不可說相、信解如來音聲本來寂滅相，而隨一切眾生起種種莊嚴音聲；知諸佛於一念頃通達三世事，而知種種相、種種時、種種劫，得阿耨多羅三藐三菩提，隨眾生心信解故，作如是說。諸佛子！是名從慧方便生十妙
【現代漢語翻譯】 現代漢語譯本 供養諸佛， 了知自身即是佛的國土，捨棄表象的智慧是自在的。 雖然教化眾生，心中卻沒有『我』和『眾生』的執著。 廣泛積累大功德，卻不因此而產生執著。 因為執著于所見之相，三毒之火才會燃遍世間； 不執著於一切表象，慈悲之心自然生起，並精進修行。 諸天和天女們，歡喜地設下供養， 這樣讚歎之後，便默默地觀望著佛。 這時，解脫月菩薩，請問金剛藏菩薩說： 『大眾都已清凈，愿您解說七地菩薩的境界。』
金剛藏菩薩說：『諸位佛子！菩薩摩訶薩已經圓滿了第六地的修行，如果想要進入第七菩薩地，就要從方便智慧中生起十種微妙的修行。這十種是什麼呢？這位菩薩善於修習空性（sunyata）、無相（animitta）、無愿（apranihita），卻以慈悲心處在眾生之中；隨順諸佛的平等法，而不捨棄供養諸佛；常常樂於思惟空性的智慧之門，而廣泛地修集福德資糧；遠離三界（trailokya），卻能莊嚴三界；徹底寂滅一切煩惱的火焰，卻能爲了眾生而生起熄滅貪、嗔、癡煩惱火焰的方法；隨順一切諸法——如幻（maya）、如夢（svapna）、如影（pratibimba）、如響（pratisrutka）、如化（nirmana）、如水中月、鏡中像——不二之相，卻能分別種種煩惱，並且不失業果報應；了知一切佛國土空如虛空，諸國土都是離相的，卻能發起清凈佛國土的修行；了知一切佛的法身（dharmakaya）無形無相，卻能生起色身的三十二相（dvātriṃśadvara-lakṣaṇa）、八十種好（aśītyanuvyañjana）來莊嚴自身；了知諸佛的聲音不可言說，信解如來的聲音本來寂滅，卻能隨順一切眾生而生起種種莊嚴的聲音；了知諸佛在一念之間通達三世之事，並且了知種種相、種種時、種種劫，證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），隨順眾生的心念和理解，而作如是宣說。諸位佛子！這便是從智慧方便所生的十種微妙修行。』
【English Translation】 English version Offering to all Buddhas, Knowing one's own body is the Buddha's land, the wisdom of abandoning forms is freedom. Although teaching sentient beings, there is no attachment to 'I' or 'sentient beings'. Widely accumulating great merits, yet not becoming attached to them. Because of attachment to perceived forms, the fires of the three poisons burn the world; Not being attached to any forms, compassion naturally arises, and one practices diligently. The gods and goddesses, joyfully make offerings, After praising in this way, they silently gaze upon the Buddha. At that time, Bodhisattva Liberation Moon, asked Bodhisattva Vajragarbha, saying: 'The assembly is all pure, may you explain the stages of the seventh Bodhisattva ground.'
Bodhisattva Vajragarbha said: 'Oh, sons of the Buddha! Bodhisattva Mahasattvas have already completed the practice of the sixth ground. If they wish to enter the seventh Bodhisattva ground, they must generate ten subtle practices from skillful means and wisdom. What are these ten? This Bodhisattva is skilled in practicing emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita), yet dwells among sentient beings with a compassionate heart; follows the equal Dharma of all Buddhas, without abandoning offerings to the Buddhas; constantly delights in contemplating the gate of wisdom of emptiness, while widely accumulating the resources of merit; is detached from the three realms (trailokya), yet is able to adorn the three realms; completely extinguishes the flames of all afflictions, yet is able to generate the Dharma of extinguishing the flames of greed, hatred, and delusion for sentient beings; follows all dharmas—like illusions (maya), dreams (svapna), shadows (pratibimba), echoes (pratisrutka), transformations (nirmana), the moon in water, and images in a mirror—non-dual in nature, yet is able to distinguish various afflictions, and does not lose the karmic consequences; knows that all Buddha lands are empty like space, and that all lands are without form, yet is able to initiate the practice of purifying Buddha lands; knows that the Dharmakaya (dharmakaya) of all Buddhas is without form, yet is able to generate the thirty-two marks (dvātriṃśadvara-lakṣaṇa) and eighty minor marks (aśītyanuvyañjana) of a physical body to adorn oneself; knows that the voices of the Buddhas are inexpressible, and believes that the Tathagata's voice is originally quiescent, yet is able to generate various adorned voices in accordance with all sentient beings; knows that the Buddhas understand the affairs of the three times in a single moment, and knows various forms, various times, and various kalpas, and attains Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi), and speaks accordingly, following the minds and understanding of sentient beings. Oh, sons of the Buddha! These are the ten subtle practices generated from skillful means and wisdom.'
行。菩薩摩訶薩具足六地行已，修此妙行得入七地。
「諸佛子！如是，方便慧現前，故名為入七地。
「是菩薩住七地中，入無量眾生性、入無量諸佛教化眾生法、入無量世間性、入諸佛無量清凈國土、入無量諸法差別、入無量諸佛智得無上道、入無量諸劫算數、入無量諸佛通達三世、入無量眾生信樂差別、入無量諸佛色身別異、入無量諸佛眾生志行根差別、入無量諸佛音聲語言令眾生歡喜、入諸佛無量眾生心心所行差別、入無量諸佛隨智慧行、入示無量聲聞乘信解、入諸佛無量說道因緣令眾生信解、入無量辟支佛智慧習成、入諸佛無量甚深智慧所說、入諸菩薩無量所行道、入諸佛無量所說大乘整合事令眾生得入。
「諸菩薩作是念：『如是諸佛世尊有無量無邊大勢力，不可以若干百千萬億劫算數所知。如是諸佛勢力我皆應集，不以強分別此彼得成，以不分別、不取相故成。』此菩薩如是智慧善思惟，常修習大方便慧，令其安住佛道智中，以不動法故。若欲常起種種度眾生道，無有障礙，來時亦起、去時亦起，坐、臥、住、立皆能起道，度脫眾生離諸陰蓋，住諸威儀常不離如是想念。
「是菩薩于唸唸中具足菩薩十波羅蜜及菩薩十地。何以故？是菩薩摩訶薩于唸唸中以大悲心為首修習一切
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩圓滿具足六地之修行后，修習此殊勝之行，便能進入第七地。 『諸佛子！正是如此，當方便智慧現前時，便稱為進入第七地。』 此菩薩安住于第七地中，能深入無量眾生的根性、深入無量諸佛教化眾生的方法、深入無量世間的本質、深入諸佛無量清凈的國土、深入無量諸法的差別、深入無量諸佛以智慧證得無上道、深入無量諸劫的計算、深入無量諸佛通達三世、深入無量眾生信樂的差別、深入無量諸佛色身的差異、深入無量諸佛眾生的志向、行為和根器的差別、深入無量諸佛以音聲語言令眾生歡喜、深入諸佛無量眾生心念和心所的差別、深入無量諸佛隨順智慧而行、深入示現無量聲聞乘的信解、深入諸佛無量說法因緣令眾生信解、深入無量辟支佛智慧的修習成就、深入諸佛無量甚深智慧所說、深入無量菩薩所修行的道、深入諸佛無量所說的大乘整合之事令眾生得以進入。 諸菩薩作如是念：『如是諸佛世尊具有無量無邊的大勢力，無法以若干百千萬億劫的算數所知。我應當集聚諸佛的勢力，不以強行分別此彼而成就，而是以不分別、不執著于相而成就。』此菩薩以如此智慧善加思惟，常修習大方便智慧，使其安住于佛道智慧之中，以不動搖的法故。若欲常起種種度化眾生的道，則無有障礙，來時亦能起、去時亦能起，坐、臥、住、立皆能起道，度脫眾生遠離諸陰蓋，安住于各種威儀中，常不離如是想念。 此菩薩于唸唸中具足菩薩十波羅蜜（十種到彼岸的修行）及菩薩十地（菩薩修行的十個階段）。為何如此？因為此菩薩摩訶薩于唸唸中以大悲心為首修習一切。
【English Translation】 English version: A Bodhisattva Mahasattva, having fully accomplished the practices of the sixth Bhumi (stage), by cultivating this wondrous practice, enters the seventh Bhumi. 'O sons of the Buddhas! It is indeed so, when skillful means and wisdom manifest, it is called entering the seventh Bhumi.' This Bodhisattva, dwelling in the seventh Bhumi, deeply penetrates the nature of limitless beings, deeply penetrates the limitless methods by which Buddhas teach beings, deeply penetrates the nature of limitless worlds, deeply penetrates the limitless pure lands of the Buddhas, deeply penetrates the distinctions of limitless dharmas, deeply penetrates the limitless wisdom by which Buddhas attain the unsurpassed path, deeply penetrates the calculation of limitless kalpas, deeply penetrates the limitless Buddhas' understanding of the three times, deeply penetrates the differences in the faith and joy of limitless beings, deeply penetrates the differences in the physical forms of limitless Buddhas, deeply penetrates the differences in the aspirations, actions, and faculties of limitless beings of the Buddhas, deeply penetrates the limitless Buddhas' use of sound and language to delight beings, deeply penetrates the differences in the thoughts and mental states of limitless beings of the Buddhas, deeply penetrates the limitless Buddhas' practice in accordance with wisdom, deeply penetrates the manifestation of the understanding of the limitless Sravaka (Hearer) vehicle, deeply penetrates the limitless causes and conditions of the Buddhas' teachings that lead beings to understanding, deeply penetrates the cultivation and accomplishment of the wisdom of limitless Pratyekabuddhas (Solitary Buddhas), deeply penetrates the limitless profound wisdom spoken by the Buddhas, deeply penetrates the limitless paths practiced by Bodhisattvas, deeply penetrates the limitless great vehicle teachings of the Buddhas that enable beings to enter. These Bodhisattvas think thus: 'Such Buddhas, the World Honored Ones, possess limitless and boundless great power, which cannot be known by calculations of hundreds of thousands of millions of kalpas. I should gather all the powers of the Buddhas, not by forcefully distinguishing this from that, but by not distinguishing and not clinging to appearances.' This Bodhisattva, with such wisdom, contemplates well, constantly cultivates great skillful means and wisdom, enabling them to abide in the wisdom of the Buddha path, due to the unmoving dharma. If they wish to constantly arise in various ways to liberate beings, there are no obstacles; they can arise when coming, they can arise when going, they can arise while sitting, lying, standing, or walking, liberating beings from all hindrances, abiding in all forms of conduct, and never departing from such thoughts. This Bodhisattva, in every moment, fully possesses the ten Paramitas (perfections) of a Bodhisattva and the ten Bhumis (stages) of a Bodhisattva. Why is this so? Because this Bodhisattva Mahasattva, in every moment, with great compassion as the foremost, cultivates all.
佛法，皆迴向如來智慧故。十波羅蜜者：以菩薩求佛道所修善根與一切眾生故，是檀波羅蜜；能滅一切煩惱熱，是尸羅波羅蜜；慈悲為首，於一切眾生中無所傷，是羼提波羅蜜；求轉勝善根無厭足，是毗梨耶波羅蜜；修道心不馳散，常向一切智，是禪波羅蜜；忍諸法先來不生門，是般若波羅蜜；能起無量智門，是方便波羅蜜；期轉勝智慧，是愿波羅蜜；一切外道諸魔不能沮壞，是力波羅蜜；於一切法相如實成故，是智波羅蜜。如是，唸唸中具足十波羅蜜。是菩薩具足十波羅蜜時，唸唸中亦具足四攝法、三十七菩提分法、三解脫門。舉要言之，一切助阿耨多羅三藐三菩提法于唸唸中皆悉具足。」
爾時，解脫月菩薩問金剛藏菩薩言：「佛子！菩薩摩訶薩但於七地中具足助菩提法？一切諸地中亦具足？」
金剛藏菩薩言：「佛子！菩薩摩訶薩於十地中悉具足助菩提法，但第七地勝故得名。何以故？諸菩薩摩訶薩於七地中功行具足，入智慧神通道故。
「佛子！菩薩于初地中發願，緣一切佛法故，具足助菩提法；第二地中，除心惡垢故，具足助菩提法；第三地中，愿轉增長得法明故，具足助菩提法；第四地中，得入道故，具足助菩提法；第五地中，隨順行世間法故，具足助菩提法；第六地中，入甚深法門
【現代漢語翻譯】 現代漢語譯本：佛法，都回向于如來的智慧。十波羅蜜（十種到達彼岸的方法）是：菩薩爲了求得佛道，將所修的善根給予一切眾生，這是檀波羅蜜（佈施）；能夠滅除一切煩惱的熾熱，這是尸羅波羅蜜（持戒）；以慈悲為首，對於一切眾生沒有傷害，這是羼提波羅蜜（忍辱）；追求更加殊勝的善根而沒有厭足，這是毗梨耶波羅蜜（精進）；修道之心不散亂，常常趨向一切智慧，這是禪波羅蜜（禪定）；忍受諸法本來不生的道理，這是般若波羅蜜（智慧）；能夠開啟無量智慧之門，這是方便波羅蜜（方便）；期望轉變為殊勝的智慧，這是愿波羅蜜（愿）；一切外道和諸魔都不能夠破壞，這是力波羅蜜（力）；對於一切法的實相如實成就，這是智波羅蜜（智）。像這樣，唸唸之中都具足十波羅蜜。當菩薩具足十波羅蜜時，唸唸之中也具足四攝法（四種菩薩攝化眾生的方法）、三十七菩提分法（三十七種幫助達到覺悟的方法）、三解脫門（三種解脫煩惱的方法）。總而言之，一切幫助達到阿耨多羅三藐三菩提（無上正等正覺）的法，在念念之中都完全具足。 當時，解脫月菩薩問金剛藏菩薩說：『佛子！菩薩摩訶薩（大菩薩）只是在七地中才具足幫助菩提的法嗎？在一切諸地中也具足嗎？』 金剛藏菩薩說：『佛子！菩薩摩訶薩在十地中都具足幫助菩提的法，只是第七地更加殊勝所以才這樣稱呼。為什麼呢？因為諸菩薩摩訶薩在七地中功行圓滿，進入智慧神通的境界。』 『佛子！菩薩在初地中發願，因為緣於一切佛法，所以具足幫助菩提的法；在第二地中，因為去除心中的惡垢，所以具足幫助菩提的法；在第三地中，因為希望轉而增長獲得法明，所以具足幫助菩提的法；在第四地中，因為得以進入道，所以具足幫助菩提的法；在第五地中，因為隨順奉行世間法，所以具足幫助菩提的法；在第六地中，因為進入甚深法門
【English Translation】 English version: All Buddhist teachings are dedicated to the wisdom of the Tathagata (Thus Come One). The ten Paramitas (perfections) are: When a Bodhisattva, seeking the path of Buddhahood, shares the roots of goodness he cultivates with all sentient beings, this is Dana Paramita (generosity); the ability to extinguish the heat of all afflictions, this is Sila Paramita (morality); with compassion as the foremost, causing no harm to all sentient beings, this is Ksanti Paramita (patience); seeking ever more superior roots of goodness without satiety, this is Virya Paramita (diligence); the mind in cultivation not being scattered, always directed towards all wisdom, this is Dhyana Paramita (meditation); enduring the principle that all dharmas are originally unborn, this is Prajna Paramita (wisdom); the ability to open the gates of immeasurable wisdom, this is Upaya Paramita (skillful means); aspiring to transform into superior wisdom, this is Pranidhana Paramita (vow); the inability of all heretics and demons to destroy, this is Bala Paramita (power); the realization of the true nature of all dharmas, this is Jnana Paramita (knowledge). Thus, in every thought, one is complete with the ten Paramitas. When a Bodhisattva is complete with the ten Paramitas, in every thought, he is also complete with the four Sangraha-vastus (four means of attracting beings), the thirty-seven Bodhipaksika-dharmas (thirty-seven factors of enlightenment), and the three Vimoksha-mukhas (three doors of liberation). In short, all dharmas that aid in attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) are fully present in every thought. At that time, Bodhisattva Vimoksha-chandra (Moon of Liberation) asked Bodhisattva Vajragarbha (Diamond Womb), 『Son of Buddha! Is it only in the seventh Bhumi (stage) that a Bodhisattva Mahasattva (great Bodhisattva) is complete with the dharmas that aid in Bodhi (enlightenment)? Or are they also complete in all the Bhumis?』 Bodhisattva Vajragarbha said, 『Son of Buddha! A Bodhisattva Mahasattva is complete with the dharmas that aid in Bodhi in all ten Bhumis, but it is named so because the seventh Bhumi is superior. Why is that? Because the practices of all Bodhisattva Mahasattvas are complete in the seventh Bhumi, and they enter the realm of wisdom and supernatural powers.』 『Son of Buddha! In the first Bhumi, a Bodhisattva makes vows, because he is connected to all the Buddha's teachings, he is complete with the dharmas that aid in Bodhi; in the second Bhumi, because he removes the defilements of the mind, he is complete with the dharmas that aid in Bodhi; in the third Bhumi, because he wishes to transform and increase his understanding of the Dharma, he is complete with the dharmas that aid in Bodhi; in the fourth Bhumi, because he is able to enter the path, he is complete with the dharmas that aid in Bodhi; in the fifth Bhumi, because he follows the ways of the world, he is complete with the dharmas that aid in Bodhi; in the sixth Bhumi, because he enters the profound gate of the Dharma
故，具足助菩提法；此第七地中，起一切佛法故，具足助菩提法。何以故？諸佛子！菩薩摩訶薩於此地中得諸智慧所得道，以是力故，第八地自然得成。
「佛子！譬如二三千大千世界，一定清凈、一定垢穢，是二中間難可得過；但以大精進力、大神通力、大願力故，乃能過。諸佛子！諸菩薩如是行於雜道，難可得過；但以大願力、大智慧力、大方便力故，乃可得過。」
解脫月菩薩言：「第七菩薩地為是凈行？為是垢行？」
金剛藏菩薩言：「從初歡喜地來，菩薩所行皆離煩惱罪業。何以故？迴向阿耨多羅三藐三菩提故，隨地所行清凈，不名為過。佛子！譬如轉輪聖王乘大寶象游四天下，知有貧窮苦惱者，而過不在王，然王未免人身；若舍王身生於梵世、住梵天宮、遊行千世界示梵王威力，爾時乃離人身。諸佛子！菩薩亦如是，從初地來，在諸波羅蜜乘，知一切眾生心所行事及煩惱垢，而不為煩惱垢之所污，以乘善道故而不名為過；若菩薩舍一切所修功行道，從七地入八地，爾時名為乘菩薩清凈乘，悉知一切世間諸煩惱垢而不為諸煩惱所污，亦名為過。
「諸佛子！菩薩住是七地，多過貪慾等諸煩惱眾。在此七地，不名有煩惱者、不名無煩惱者。何以故？一切煩惱不發起故，不名有煩惱者
【現代漢語翻譯】 現代漢語譯本：因此，（菩薩）具足了輔助菩提（覺悟）的方法；在這第七地中，因為能生起一切佛法，所以具足了輔助菩提的方法。為什麼呢？諸位佛子！菩薩摩訶薩（偉大的菩薩）在此地中獲得了各種智慧所證得的道，憑藉這種力量，第八地自然就能成就。 『佛子！譬如二三千大千世界，一邊是清凈的，一邊是污穢的，這兩者之間難以逾越；但憑藉大精進力、大神通力、大願力，才能跨越。諸位佛子！諸菩薩也是這樣，行走在雜染的道路上，難以逾越；但憑藉大願力、大智慧力、大方便力，才能跨越。』 解脫月菩薩問道：『第七菩薩地是屬於清凈的修行？還是屬於染污的修行？』 金剛藏菩薩回答說：『從初歡喜地開始，菩薩所修行的都遠離了煩惱罪業。為什麼呢？因為迴向阿耨多羅三藐三菩提（無上正等正覺）的緣故，隨著所處的地而修行清凈，不稱為過失。佛子！譬如轉輪聖王（擁有統治世界的理想君主）乘坐大寶象巡遊四天下，知道有貧窮苦惱的人，但這過失不在於國王，然而國王還未脫離人身；如果捨棄王身而生於梵世（色界天），住在梵天宮，在千世界示現梵王的威力，那時才脫離人身。諸位佛子！菩薩也是這樣，從初地開始，在各種波羅蜜（到達彼岸的方法）的修行中，知道一切眾生的心所行之事以及煩惱垢染，卻不被煩惱垢染所污染，因為乘著善道的緣故，不稱為過失；如果菩薩捨棄一切所修的功行道，從七地進入八地，那時才稱為乘著菩薩清凈的乘，完全知道一切世間的各種煩惱垢染，而不被各種煩惱所污染，也不稱為過失。 『諸位佛子！菩薩住在第七地，大多會經歷貪慾等各種煩惱。在這第七地，不稱為有煩惱者，也不稱為無煩惱者。為什麼呢？因為一切煩惱不生起，所以不稱為有煩惱者。
【English Translation】 English version: Therefore, (the Bodhisattva) is fully equipped with the methods that aid Bodhi (enlightenment); in this seventh stage, because all Buddha-dharmas can arise, one is fully equipped with the methods that aid Bodhi. Why is this so? O sons of the Buddha! The Bodhisattva-Mahasattva (great Bodhisattva) in this stage obtains the paths attained by various wisdoms, and by this power, the eighth stage is naturally accomplished. 'O sons of the Buddha! It is like two or three thousand great chiliocosms, one side being pure and the other side being defiled, and it is difficult to cross between the two; but by the power of great diligence, great supernatural power, and great vows, one can cross. O sons of the Buddha! Bodhisattvas are also like this, walking on the path of defilement, it is difficult to cross; but by the power of great vows, great wisdom, and great skillful means, one can cross.' Bodhisattva Liberation Moon asked: 'Is the seventh Bodhisattva stage a pure practice? Or is it a defiled practice?' Bodhisattva Vajragarbha replied: 'From the first Joyful Stage onwards, the practices of the Bodhisattva are all free from the sins of afflictions. Why is this so? Because of the dedication to Anuttara-samyak-sambodhi (unexcelled complete enlightenment), the practice is pure according to the stage, and it is not called a fault. O sons of the Buddha! It is like a Wheel-Turning Sage King (an ideal monarch who rules the world) riding a great jeweled elephant and touring the four continents, knowing that there are people who are poor and suffering, but this fault is not with the king, yet the king has not escaped the human body; if he abandons the king's body and is born in the Brahma world (the realm of form), dwells in the Brahma palace, and manifests the power of the Brahma king in a thousand worlds, then he will be free from the human body. O sons of the Buddha! Bodhisattvas are also like this, from the first stage onwards, in the practice of various Paramitas (methods of reaching the other shore), knowing the actions of all sentient beings' minds and the defilements of afflictions, yet not being defiled by the defilements of afflictions, because they are riding on the path of goodness, it is not called a fault; if the Bodhisattva abandons all the meritorious practices, and enters the eighth stage from the seventh stage, then it is called riding the pure vehicle of the Bodhisattva, fully knowing all the defilements of afflictions in the world, and not being defiled by the various afflictions, and it is also not called a fault.' 'O sons of the Buddha! Bodhisattvas dwelling in the seventh stage mostly experience various afflictions such as greed. In this seventh stage, they are not called those with afflictions, nor are they called those without afflictions. Why is this so? Because all afflictions do not arise, therefore they are not called those with afflictions.'
；貪求如來智慧、未滿愿故，不名無煩惱者。
「菩薩住是七地，成就深凈身業、深凈口業、深凈意業。是菩薩，所有不善業道，諸佛所呵，隨煩惱垢者，如是諸業悉已得過；所有善業道，諸佛所贊，是則常行。又，世間經書、伎藝，如五地中說，自然而得，於三千大千世界中最為希有、得為大師，唯除如來、入八地菩薩，無有眾生深心妙行能與等者。是菩薩所有禪定、神通、解脫三昧雖未得果報，所生而隨意自在。
「菩薩住是遠行地，于唸唸中具足修集方便慧力及一切助菩提法轉勝具足。住是遠行地中，能入善擇菩薩三昧、善思義三昧、益意三昧、分別義藏三昧、如實擇法三昧、堅根安住三昧、知神通門三昧、法性三昧、如來利三昧、種種義藏三昧、不向生死涅槃三昧。如是具足百萬菩薩三昧，能凈治此地。是菩薩得是三昧，智慧方便、善清凈故、深得大悲力故，名為過聲聞辟支佛地趣佛智地。是菩薩住是地，無量身業無相行、無量口業無相行、無量意業無相行，是菩薩清凈行故，顯照無生法忍。」
解脫月菩薩言：「佛子！若菩薩住初地，有無量身業、無量口業、無量意業，已能過一切聲聞辟支佛地？」
金剛藏菩薩言：「緣大法故，能過，非是實行力；此第七地，自實行力故，一切
【現代漢語翻譯】 現代漢語譯本：因為貪求如來的智慧，並且尚未滿足這個願望，所以不能稱為沒有煩惱的人。 菩薩安住于這第七地時，成就了深刻清凈的身業、深刻清凈的口業和深刻清凈的意業。這位菩薩，所有不善的業道，那些被諸佛呵責、帶有隨煩惱污垢的業，都已超越；所有善的業道，那些被諸佛讚歎的，則常常奉行。此外，世間的經書、技藝，如同在第五地中所說的那樣，自然而然地獲得，在三千大千世界中最為稀有，可以成為大師，只有如來和進入第八地的菩薩才能與之相比，沒有其他眾生能以深妙的修行與之等同。這位菩薩所有的禪定、神通、解脫三昧雖然尚未得到果報，但所生之處都能隨意自在。 菩薩安住于這遠行地時，在每一個念頭中都具足修集方便智慧的力量以及一切有助於菩提的法，並且更加殊勝圓滿。安住于這遠行地中，能夠進入善擇菩薩三昧、善思義三昧、益意三昧、分別義藏三昧、如實擇法三昧、堅根安住三昧、知神通門三昧、法性三昧、如來利三昧、種種義藏三昧、不向生死涅槃三昧。像這樣具足百萬菩薩三昧，能夠凈化此地。這位菩薩得到這些三昧，因為智慧方便善於清凈，並且深深地獲得大悲的力量，所以被稱為超越聲聞、辟支佛的境界，趨向佛的智慧境界。這位菩薩安住於此地，有無量身業的無相行、無量口業的無相行、無量意業的無相行，這位菩薩因為清凈的修行，顯現照耀無生法忍。 解脫月菩薩問道：『佛子！如果菩薩安住于初地，就有了無量的身業、無量的口業、無量的意業，就已經能夠超越一切聲聞、辟支佛的境界了嗎？』 金剛藏菩薩回答說：『因為大法的緣故，能夠超越，但不是因為實際修行的力量；這第七地，是因為自身實際修行的力量，一切』
【English Translation】 English version: Because of craving the wisdom of the Tathagata and not yet fulfilling this wish, one cannot be called free from afflictions. When a Bodhisattva dwells in this seventh ground, they accomplish profoundly pure bodily actions, profoundly pure verbal actions, and profoundly pure mental actions. This Bodhisattva has transcended all unwholesome karmic paths, those that are censured by all Buddhas and are tainted with defilements; all wholesome karmic paths, those that are praised by all Buddhas, are constantly practiced. Furthermore, worldly scriptures and arts, as described in the fifth ground, are naturally attained, becoming the most rare in the three thousand great thousand worlds, and can become a master. Only the Tathagata and Bodhisattvas who have entered the eighth ground can be compared to them; no other beings can equal them in profound and wondrous practice. Although this Bodhisattva has not yet attained the fruition of all their samadhis of meditation, supernormal powers, and liberation, they are free and at ease wherever they are born. When a Bodhisattva dwells in this Distant Going Ground, in every thought, they fully cultivate the power of skillful means and wisdom, as well as all the dharmas that aid Bodhi, and become even more superior and complete. Dwelling in this Distant Going Ground, they can enter the Samadhi of Good Selection of Bodhisattvas, the Samadhi of Good Contemplation of Meaning, the Samadhi of Beneficial Intention, the Samadhi of Distinguishing the Treasury of Meanings, the Samadhi of Truly Selecting Dharmas, the Samadhi of Firmly Rooted Abiding, the Samadhi of Knowing the Doors of Supernormal Powers, the Samadhi of the Nature of Dharma, the Samadhi of the Benefit of the Tathagata, the Samadhi of Various Treasuries of Meanings, and the Samadhi of Not Inclining Towards Samsara or Nirvana. Having fully attained a million Bodhisattva samadhis like these, they can purify this ground. This Bodhisattva, having attained these samadhis, because of their skillful means of wisdom being well purified, and because they have deeply attained the power of great compassion, is called one who has surpassed the realms of Sravakas and Pratyekabuddhas, and is moving towards the realm of Buddha's wisdom. This Bodhisattva, dwelling in this ground, has immeasurable bodily actions of non-appearance, immeasurable verbal actions of non-appearance, and immeasurable mental actions of non-appearance. Because of this Bodhisattva's pure practice, the forbearance of non-arising is manifested and illuminated. Bodhisattva Liberation Moon asked: 'Son of Buddha! If a Bodhisattva dwells in the first ground, having immeasurable bodily actions, immeasurable verbal actions, and immeasurable mental actions, are they already able to surpass all the realms of Sravakas and Pratyekabuddhas?' Bodhisattva Vajragarbha replied: 'Because of the great Dharma, they are able to surpass, but not because of the power of actual practice; this seventh ground, because of the power of their own actual practice, all'
聲聞、辟支佛所不能壞。佛子！譬如生在王家，即勝一切群臣百官。何以故？豪尊力故。身既長大、智慧成立，真實得勝。諸佛子！菩薩摩訶薩初發心時已勝一切聲聞、辟支佛，以發大愿、深心清凈故；今住此地自以智力故勝。諸佛子！菩薩住在七地，得甚深遠離無行身、口、意業，轉求勝法而不捨離。以是轉勝心故，雖行實際而不證實際。」
解脫月言：「佛子！菩薩摩訶薩從何地來能入寂滅？」
金剛藏言：「菩薩摩訶薩從第六地來能入寂滅。今住此地，于唸唸中能入寂滅而不證寂滅，是名菩薩成就不可思議身口意業行實際而不證實際。佛子！譬如有人乘船入于大海，善為行法、善知水相，不為水患所害。如是，菩薩摩訶薩住此七地，乘諸波羅蜜船，能行實際而不證實際。
「菩薩如是以大願力故、得智慧力故、從禪定智慧生大方便力故，雖深愛涅槃而現身生死、雖眷屬圍繞而心常遠離、以願力受生三界而不為世法所污。心常善寂，以方便力故而還熾然，雖然不燒。隨行佛智轉聲聞、辟支佛地，得至諸佛法藏而現於魔界；雖過四魔道而現行魔行；雖現諸外道行而深心不捨佛法；雖現身一切世間而心常在出世間法；所有莊嚴之事勝諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、
【現代漢語翻譯】 現代漢語譯本 聲聞（Shravaka，指聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，指獨自悟道者）所不能破壞。佛子（Buddhaputra，指菩薩）！譬如出生在王家，就勝過一切群臣百官。為什麼呢？因為有高貴的權勢。身體長大、智慧成熟后，就真正獲得了勝利。諸位佛子！菩薩摩訶薩（Bodhisattva Mahasattva，指大菩薩）初發菩提心時，就已經勝過一切聲聞、辟支佛，因為他們發下了大愿、內心深處清凈的緣故；現在安住在這個（第七）地，憑藉自己的智慧力量而獲得勝利。諸位佛子！菩薩安住在第七地，獲得了非常深遠的遠離身、口、意業的無為狀態，轉而追求更殊勝的佛法而不捨棄。因為這種不斷超越的心，即使修行實際（真如），也不會證入實際（涅槃）。 解脫月（Vimukticandra，菩薩名）說：『佛子！菩薩摩訶薩從哪個地開始能夠進入寂滅（Nirvana）？』 金剛藏（Vajragarbha，菩薩名）說：『菩薩摩訶薩從第六地開始能夠進入寂滅。現在安住在這個（第七）地，在每一個念頭中都能進入寂滅而不證入寂滅，這叫做菩薩成就不可思議的身口意業，修行實際而不證入實際。佛子！譬如有人乘船進入大海，善於航行、善於瞭解水性，不會被水患所害。同樣，菩薩摩訶薩安住在這個第七地，乘坐諸波羅蜜（Paramita，指到達彼岸的方法）之船，能夠修行實際而不證入實際。』 『菩薩像這樣因為大願力的緣故、獲得智慧力的緣故、從禪定智慧生出大方便力的緣故，雖然深深地愛著涅槃，卻示現生死；雖然被眷屬圍繞，內心卻常常遠離；因為願力而受生於三界（欲界、色界、無色界），卻不被世俗的法則所污染。內心常常處於寂靜的狀態，因為方便力的緣故而重新熾盛，雖然熾盛卻不被燒燬。隨著佛智的引導，轉變聲聞、辟支佛的境界，到達諸佛的法藏，卻示現在魔界；雖然超越了四魔（煩惱魔、五蘊魔、死魔、天魔）的境界，卻示現修行魔的行為；雖然示現外道的行為，內心深處卻不捨棄佛法；雖然示現身處一切世間，內心卻常常安住在出世間法；所有莊嚴的事物都勝過諸天、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）等。'
【English Translation】 English version It cannot be destroyed by Shravakas (those who hear the Buddha's teachings and practice) or Pratyekabuddhas (those who attain enlightenment on their own). Oh, sons of the Buddha (Buddhaputras, referring to Bodhisattvas)! It is like being born into a royal family, where one surpasses all ministers and officials. Why is this so? Because of the power of noble authority. Once the body has grown and wisdom has been established, true victory is attained. Oh, sons of the Buddha! When Bodhisattva Mahasattvas (great Bodhisattvas) first generate the aspiration for enlightenment, they already surpass all Shravakas and Pratyekabuddhas because they have made great vows and their minds are deeply pure. Now, abiding in this (seventh) stage, they achieve victory through their own wisdom. Oh, sons of the Buddha! Bodhisattvas, abiding in the seventh stage, attain a profound state of detachment from the actions of body, speech, and mind, and they turn to seek even more superior Dharma without abandoning it. Because of this ever-transcending mind, even while practicing reality (Tathata), they do not realize reality (Nirvana). Vimukticandra (a Bodhisattva's name) said, 'Oh, sons of the Buddha! From which stage can Bodhisattva Mahasattvas enter into Nirvana?' Vajragarbha (a Bodhisattva's name) said, 'Bodhisattva Mahasattvas can enter into Nirvana from the sixth stage. Now, abiding in this (seventh) stage, they can enter into Nirvana in every thought without realizing Nirvana. This is called a Bodhisattva achieving inconceivable actions of body, speech, and mind, practicing reality without realizing reality. Oh, sons of the Buddha! It is like a person sailing into the ocean, who is skilled in navigation and understands the nature of water, and is not harmed by the dangers of water. Similarly, Bodhisattva Mahasattvas, abiding in this seventh stage, ride the ship of the Paramitas (perfections), and can practice reality without realizing reality.' 'Bodhisattvas, in this way, because of the power of their great vows, because of the power of their wisdom, and because of the great skillful means that arise from meditative wisdom, although they deeply love Nirvana, they manifest birth and death; although they are surrounded by their retinue, their minds are always detached; because of their vows, they are born into the three realms (the desire realm, the form realm, and the formless realm), yet they are not defiled by worldly laws. Their minds are always in a state of tranquility, and because of their skillful means, they become ablaze again, yet they are not consumed. Following the guidance of the Buddha's wisdom, they transform the realms of Shravakas and Pratyekabuddhas, reach the treasury of the Buddhas' Dharma, yet manifest in the realm of Mara; although they have transcended the four Maras (the Mara of afflictions, the Mara of the five aggregates, the Mara of death, and the Mara of the heavens), they manifest the actions of Mara; although they manifest the actions of non-Buddhists, their minds do not abandon the Buddha's Dharma; although they manifest in all worldly realms, their minds always abide in the Dharma beyond the world; all their adornments surpass those of gods, Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents).'
人非人、四天王、釋提桓因、梵天王，而不捨樂法、愛法。
「菩薩成就如是智慧住是遠行地中，值百千億萬那由他諸佛，供養、恭敬、尊重、讚歎，衣服、飲食、臥具、醫藥供養諸佛已，護持諸佛法，諸聲聞、辟支佛智慧問難所不能壞。是菩薩憐愍眾生故，法忍轉得清凈；是菩薩無量百千萬億那由他劫善根轉勝清凈。
「佛子！譬如成煉真金，以諸好寶莊飾間錯，轉勝明好，余寶不及。諸佛子！菩薩亦如是。住菩薩遠行地中，諸善根從方便智慧生，轉勝明凈，無能壞者。佛子！譬如日光，一切星宿、月光所不能及，閻浮提內所有泥水悉能幹竭。菩薩亦如是，住遠行地善根轉勝，一切聲聞、辟支佛所不能及，又能幹竭眾生煩惱污泥。諸佛子！是名菩薩摩訶薩第七遠行地。
「菩薩摩訶薩住是地中，多作他化自在天王，諸根猛利，能發眾生悟道善緣。所作善業，若佈施、若愛語、若利益、若同事，皆不離唸佛、不離念法、不離念諸菩薩摩訶薩伴，乃至不離念具足一切種智。常生是心：『我何時當於一切眾生中為首、為尊，乃至於一切眾生為依止者？』是菩薩若欲如是勤行精進，于須臾間得百千億那由他三昧，乃至能示現百千億那由他菩薩眷屬——菩薩若以願力，自在示現過於此數，百千萬億那由他劫
【現代漢語翻譯】 現代漢語譯本 非人（指天龍八部等神道眾生）、四天王（佛教護法神，居於須彌山腰）、釋提桓因（帝釋天，忉利天之主）、梵天王（色界初禪天之主），他們都不捨棄對佛法的喜樂和愛護。
菩薩成就這樣的智慧，安住于遠行地（菩薩修行第七階段），遇到百千億萬那由他（極大的數量單位）諸佛，供養、恭敬、尊重、讚歎，用衣服、飲食、臥具、醫藥供養諸佛后，護持諸佛的教法，其智慧之深廣，不是聲聞（聽聞佛法而修行的弟子）、辟支佛（不需佛陀教導，自行開悟者）的智慧所能破壞的。這位菩薩因為憐憫眾生的緣故，對法的忍耐力（對佛法的理解和接受）變得更加清凈；這位菩薩在無量百千萬億那由他劫中所積累的善根也變得更加殊勝清凈。
佛子！譬如經過錘鍊的真金，用各種美好的寶物裝飾點綴，會變得更加明亮美好，其他寶物都無法與之相比。諸佛子！菩薩也是如此。安住于菩薩遠行地中，各種善根從方便智慧中產生，變得更加殊勝明凈，沒有任何力量可以破壞。佛子！譬如日光，一切星宿、月光都無法與之相比，閻浮提（我們所居住的世界）內的所有泥水都能被它曬乾。菩薩也是如此，安住于遠行地，善根變得更加殊勝，一切聲聞、辟支佛都無法與之相比，而且還能使眾生的煩惱污泥乾涸。諸佛子！這就是菩薩摩訶薩（大菩薩）的第七遠行地。
菩薩摩訶薩安住于這個階段，大多會化身為他化自在天王（欲界頂層天之主），諸根（眼、耳、鼻、舌、身、意）敏銳，能夠引發眾生覺悟佛道的善緣。所做的善業，無論是佈施、愛語、利益眾生、同事（與眾生共同生活），都不離唸佛、不離念法、不離念諸菩薩摩訶薩同伴，乃至不離念具足一切種智（佛陀的智慧）。常常生起這樣的心念：『我何時才能在一切眾生中成為首領、成為最受尊敬的人，乃至成為一切眾生的依靠？』這位菩薩如果想要這樣勤奮精進，在極短的時間內就能獲得百千億那由他三昧（禪定），乃至能夠示現百千億那由他菩薩眷屬——菩薩如果以願力，自在示現的數量會超過這個數字，經歷百千萬億那由他劫。
【English Translation】 English version 'Non-humans' (referring to divine beings like the eight classes of gods and dragons), the Four Heavenly Kings (Buddhist guardian deities residing on Mount Sumeru), Śakra (Indra, the lord of the Trāyastriṃśa Heaven), and Brahmā (the lord of the first dhyāna heaven in the Form Realm), do not abandon their joy and love for the Dharma.
When a Bodhisattva achieves such wisdom and dwells in the Far-Going Ground (the seventh stage of Bodhisattva practice), they encounter hundreds of thousands of millions of nayutas (an extremely large number) of Buddhas. They offer them gifts, respect, reverence, and praise. Having provided the Buddhas with clothing, food, bedding, and medicine, they protect the Buddhas' teachings. Their wisdom is so profound that it cannot be destroyed by the wisdom of Śrāvakas (disciples who learn from the Buddha) or Pratyekabuddhas (those who attain enlightenment on their own). Because this Bodhisattva has compassion for all beings, their forbearance of the Dharma (understanding and acceptance of the Dharma) becomes even purer. The good roots accumulated by this Bodhisattva over countless hundreds of thousands of millions of nayutas of kalpas (eons) also become more excellent and pure.
Buddha's children! It is like refined pure gold, adorned and embellished with various precious jewels, which becomes even brighter and more beautiful, surpassing all other jewels. Buddha's children! Bodhisattvas are also like this. Dwelling in the Bodhisattva's Far-Going Ground, all good roots arise from skillful means and wisdom, becoming more excellent and pure, and cannot be destroyed by any force. Buddha's children! It is like the sunlight, which cannot be matched by all the stars and moonlight, and can dry up all the mud and water within Jambudvīpa (the world we inhabit). Bodhisattvas are also like this. Dwelling in the Far-Going Ground, their good roots become more excellent, surpassing all Śrāvakas and Pratyekabuddhas, and they can also dry up the mud of afflictions of all beings. Buddha's children! This is called the seventh Far-Going Ground of a Bodhisattva Mahāsattva (Great Bodhisattva).
When a Bodhisattva Mahāsattva dwells in this stage, they often manifest as the king of the Paranirmitavaśavartin Heaven (the highest heaven in the Desire Realm). Their senses (eyes, ears, nose, tongue, body, and mind) are sharp, and they can inspire beings to awaken to the good causes of the Buddha's path. The good deeds they perform, whether it is giving, loving speech, benefiting others, or working together with others, are never separate from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Bodhisattva Mahāsattva companions, and even mindfulness of the complete omniscience (the wisdom of the Buddha). They constantly generate this thought: 'When will I become the leader and the most respected among all beings, and even become the refuge for all beings?' If this Bodhisattva wishes to diligently practice in this way, they can attain hundreds of thousands of millions of nayutas of samādhis (meditative states) in a very short time, and even manifest hundreds of thousands of millions of nayutas of Bodhisattva retinues. If the Bodhisattva uses their power of vows, the number of manifestations they can freely show will exceed this number, lasting for hundreds of thousands of millions of nayutas of kalpas.
不可計知。」
爾時，金剛藏菩薩欲重明此義而說偈言：
「深智慧定心， 具行六地已， 一時生方便， 智慧入七地。 行空無相愿， 而修慈悲心； 順佛平等法， 而供養諸佛； 雖以智觀空， 而修福無厭； 然後能得入， 第七遠行地。 雖能嚴三界， 而心樂遠離； 雖心常寂滅， 而滅煩惱者； 行空不二法， 如幻如夢等， 而行慈悲心， 得入第七地。 雖觀一切土， 空若如虛空， 而能善莊嚴， 清凈諸佛土； 雖知諸佛身， 同法相無相， 而種三十二、 八十諸相好； 雖知于諸佛， 不可言說相， 而嚴佛音聲， 令世歡喜故； 雖知于諸佛， 一念中成道， 而示時劫數， 引導諸眾生。 如是知於法， 則得法照明， 菩薩如是者， 即入第七地。 住是地能觀， 無量眾生行； 亦知于諸佛， 勢力亦無量； 世間及劫數， 法性皆無量； 又知諸眾生， 所欲之所樂； 知說三乘法， 皆悉是無量。 『我當應教化， 成就是眾生。』 以如是思惟， 方便慧和合， 於四威儀中， 常行如是道。 於一一念中， 能具助菩提， 所謂是十
【現代漢語翻譯】 現代漢語譯本 『不可計數，無法知曉。』
當時，金剛藏菩薩（Vajragarbha Bodhisattva）爲了再次闡明這個道理，說了以下偈頌：
『擁有深邃智慧的禪定之心，圓滿了前六地的修行， 在同一時刻生起方便之法，以智慧進入第七地。 修行空性、無相和無愿，同時修持慈悲之心； 順應佛陀平等之法，從而供養諸佛； 雖然以智慧觀察空性，卻修習福德永不厭倦； 然後才能得以進入，第七遠行地。 雖然能夠莊嚴三界，內心卻樂於遠離世俗； 雖然內心常常寂靜滅除，卻能滅除煩惱； 修行空性不二之法，如同幻象、夢境等， 同時修行慈悲之心，得以進入第七地。 雖然觀察一切國土，空曠如同虛空， 卻能善於莊嚴，清凈諸佛國土； 雖然知道諸佛之身，與法性相同，無相， 卻能種下三十二種大丈夫相，八十種隨形好； 雖然知道諸佛，不可用言語描述其相， 卻能莊嚴佛陀的聲音，令世間歡喜； 雖然知道諸佛，在一念之間成就佛道， 卻示現時間長短，引導眾生。 像這樣瞭解佛法，就能獲得法照明， 菩薩像這樣，就能進入第七地。 安住於此地，能夠觀察無量眾生的行為； 也知道諸佛，勢力也無量； 世間和劫數，法性都無量； 又知道眾生，所欲所樂； 知道所說的三乘佛法，都是無量的。 『我應當教化，成就這些眾生。』 以這樣的思維，方便和智慧結合， 在行住坐臥四種威儀中，常常修行這樣的道。 在每一個念頭中，都能具足菩提的助緣， 這就是所謂的十種……』
【English Translation】 English version 'Immeasurable and unknowable.'
At that time, Vajragarbha Bodhisattva, wishing to further clarify this meaning, spoke the following verses:
'With a mind of profound wisdom and samadhi, having completed the practices of the six grounds, At the same moment, generating skillful means, with wisdom entering the seventh ground. Practicing emptiness, signlessness, and wishlessness, while cultivating a heart of compassion; Conforming to the Buddha's Dharma of equality, thereby making offerings to all Buddhas; Although observing emptiness with wisdom, yet cultivating blessings without weariness; Then one is able to enter, the seventh Far-Going Ground. Although able to adorn the three realms, the mind delights in detachment; Although the mind is always in tranquil cessation, yet one extinguishes afflictions; Practicing the non-dual Dharma of emptiness, like illusions, dreams, and so on, While practicing a heart of compassion, one attains the seventh ground. Although observing all lands, empty like space, Yet one is able to skillfully adorn, and purify the Buddha lands; Although knowing the bodies of all Buddhas, are the same as Dharma-nature, without form, Yet one plants the thirty-two major marks, and eighty minor marks of excellence; Although knowing that the Buddhas, are beyond description in words, Yet one adorns the Buddha's voice, to bring joy to the world; Although knowing that the Buddhas, attain enlightenment in a single thought, Yet one demonstrates the passage of time, to guide all sentient beings. Understanding the Dharma in this way, one obtains the illumination of Dharma, A Bodhisattva like this, enters the seventh ground. Dwelling in this ground, one can observe the actions of immeasurable sentient beings; Also knowing that the Buddhas, have immeasurable power; The world and kalpas, and the nature of Dharma are all immeasurable; Also knowing what sentient beings desire and enjoy; Knowing that the teachings of the Three Vehicles, are all immeasurable. 'I shall teach and transform, and bring these sentient beings to accomplishment.' With such thoughts, skillful means and wisdom combined, In the four postures of walking, standing, sitting, and lying down, one always practices this path. In every single thought, one can fully possess the aids to Bodhi, These are what are called the ten...
種， 波羅蜜等法： 如是諸菩薩， 所修之福德， 皆與諸眾生， 名檀波羅蜜； 滅除心惡垢， 名尸波羅蜜； 不為六塵傷， 羼提波羅蜜； 能起轉勝法， 精進波羅蜜； 於是道不動， 名禪波羅蜜； 無生忍是名， 般若波羅蜜； 迴向佛道名， 方便波羅蜜； 求于轉勝法， 名愿波羅蜜； 無有能壞者， 名力波羅蜜； 能解如實說， 名智波羅蜜。 是助菩提法， 唸唸皆能攝， 發於廣大愿， 緣于大事故。 初地中功德， 名之為具足； 第二地名為， 除諸心惡垢； 第三愿增明； 第四地住道； 第五隨世行； 第六入深法， 得無生相分， 漸漸而增長； 第七集一切， 具菩提分法， 能起諸功德， 及以一切愿。 如是諸功德， 令后八地中， 一切諸所行， 自然得清凈。 遠行地難過， 大智力所能， 如二國中間， 難可得過度。 在於七地中， 不污如聖王； 住於此道中， 不名一切過。 若到于第八， 菩薩智慧地， 爾時過意界， 住于智業中。 如梵王觀世， 不得名為人； 菩薩罪不污， 如蓮花在水。 菩薩住是地，
【現代漢語翻譯】 現代漢語譯本 種種波羅蜜（paramita，意為到達彼岸）等法： 像這樣，諸位菩薩所修的福德，都給予一切眾生，這稱為檀波羅蜜（danaparamita，佈施波羅蜜）； 滅除心中的惡垢，這稱為尸波羅蜜（silaparamita，持戒波羅蜜）； 不被六塵（色、聲、香、味、觸、法）所傷害，這稱為羼提波羅蜜（ksantiparamita，忍辱波羅蜜）； 能夠發起並轉為更殊勝的法，這稱為精進波羅蜜（viryaparamita，精進波羅蜜）； 在道上不動搖，這稱為禪波羅蜜（dhyanaparamita，禪定波羅蜜）； 證得無生法忍，這稱為般若波羅蜜（prajnaparamita，智慧波羅蜜）； 將功德迴向佛道，這稱為方便波羅蜜（upayaparamita，方便波羅蜜）； 追求更殊勝的法，這稱為愿波羅蜜（pranidhanaparamita，愿波羅蜜）； 沒有能破壞的，這稱為力波羅蜜（balaparamita，力波羅蜜）； 能夠如實解說，這稱為智波羅蜜（jnanaparamita，智波羅蜜）。 這些是輔助菩提（bodhi，覺悟）之法，唸唸都能攝持，發起廣大的願望，緣于偉大的事業。 初地（菩薩修行第一階段）中的功德，稱為具足； 第二地稱為，去除心中的惡垢； 第三地願力更加明晰；第四地安住于道； 第五地隨順世間而行；第六地深入甚深之法， 獲得無生法相的體悟，並逐漸增長； 第七地集聚一切，具足菩提分法， 能夠發起各種功德，以及一切願望。 像這樣的功德，使得後來的第八地中，一切所行，自然而得清凈。 遠行地（菩薩修行第七階段）難以超越，唯有大智之力才能做到，如同兩個國家之間，難以跨越。 處於第七地中，不被污染如同聖王；安住於此道中，不被視為有過失。 如果到達第八地，菩薩的智慧之地，那時超越了意念的界限，安住于智慧的行業中。 如同梵天王觀察世間，不能被稱作人；菩薩的罪過不染污，如同蓮花在水中。 菩薩安住於此地，
【English Translation】 English version Various paramitas (paramita, meaning 'to the other shore') and other dharmas: Thus, the merits cultivated by all Bodhisattvas, when given to all sentient beings, are called Dana Paramita (danaparamita, the perfection of giving); Eliminating the defilements of the mind is called Sila Paramita (silaparamita, the perfection of morality); Not being harmed by the six sense objects (form, sound, smell, taste, touch, and dharma) is called Ksanti Paramita (ksantiparamita, the perfection of patience); Being able to initiate and transform into more superior dharmas is called Virya Paramita (viryaparamita, the perfection of diligence); Being unmoving on the path is called Dhyana Paramita (dhyanaparamita, the perfection of meditation); Attaining the forbearance of non-arising dharmas is called Prajna Paramita (prajnaparamita, the perfection of wisdom); Dedication of merit towards the path of Buddhahood is called Upaya Paramita (upayaparamita, the perfection of skillful means); Seeking more superior dharmas is called Pranidhana Paramita (pranidhanaparamita, the perfection of vows); Having nothing that can be destroyed is called Bala Paramita (balaparamita, the perfection of power); Being able to explain truthfully is called Jnana Paramita (jnanaparamita, the perfection of knowledge). These are the dharmas that assist in Bodhi (bodhi, enlightenment), capable of being embraced in every thought, initiating great vows, and being connected to great undertakings. The merits in the first Bhumi (the first stage of Bodhisattva practice) are called complete; The second Bhumi is called the removal of defilements of the mind; The third Bhumi's vows become clearer; the fourth Bhumi abides in the path; The fifth Bhumi acts in accordance with the world; the sixth Bhumi enters into profound dharmas, Gaining insight into the non-arising nature of dharmas, and gradually increasing; The seventh Bhumi gathers all, possessing the factors of Bodhi, Able to initiate various merits, as well as all vows. Such merits cause all actions in the subsequent eighth Bhumi to naturally become pure. The Far-Going Bhumi (the seventh stage of Bodhisattva practice) is difficult to surpass, only the power of great wisdom can achieve it, like the difficulty of crossing between two countries. Being in the seventh Bhumi, one is not defiled like a holy king; abiding in this path, one is not considered to have faults. If one reaches the eighth Bhumi, the wisdom ground of the Bodhisattva, then one transcends the boundaries of thought, abiding in the activities of wisdom. Like Brahma observing the world, one cannot be called a human; the Bodhisattva's faults do not defile, like a lotus in water. The Bodhisattva abides in this ground,
過種種煩惱， 不名有煩惱、 不名盡煩惱。 入是正道中， 無有諸煩惱； 愿求佛道故， 不名盡煩惱。 于諸世間中， 經書、伎藝事、 文頌、咒術等， 自然能了知。 修習諸禪定， 及諸神通等， 無量心利世， 是事皆能起。 爾時此菩薩， 過於二乘行， 安住第七地， 菩薩諸行中。 以初發心時， 大願力故勝； 今於此地中， 智慧力故勝。 猶如國王子， 小時豪性勝； 后以功德成， 于諸人中勝。 住此得深智， 轉發勝精進， 唸唸入寂滅， 而亦不取證。 猶如人乘船， 入于大海中， 雖行深水難， 不為水所害。 菩薩行轉勝， 方便智慧故， 功德悉備足， 諸世所難知。 供養無量佛， 其心清凈故， 如真金雜寶， 間錯而莊嚴。 得佛智慧光， 干諸愛水潤， 猶如日光明， 消涸于泥潦。 菩薩住是地， 他化自在王， 諸根悉猛利， 通達諸道果。 若欲勤精進， 見十萬千億， 那由他諸佛， 願力過是數。 七地智慧凈， 一切世二乘， 皆所共難知， 今已略說竟。」
不動地第八
他化自在王， 諸天及菩薩，
【現代漢語翻譯】 現代漢語譯本 超越種種煩惱，不稱為有煩惱，也不稱為煩惱已盡。 進入這條正道中，就沒有各種煩惱；因為發願追求佛道，所以不稱為煩惱已盡。 在世間的一切事物中，無論是經書、技藝、詩文、咒術等，都能自然而然地瞭解。 修習各種禪定，以及各種神通等，以無量的心利益世人，這些事情都能做到。 這時，這位菩薩，超越了二乘（聲聞乘和緣覺乘）的修行，安住在第七地（遠行地），在菩薩的各種修行中。 因為最初發菩提心時，有強大的願力，所以殊勝；現在在這個階段，因為智慧的力量而殊勝。 就像一個國家的王子，小時候就顯露出豪邁的性格；後來因為功德成就，在眾人中更加卓越。 安住在這個階段，獲得深厚的智慧，發起更加殊勝的精進，唸唸進入寂滅，卻也不執著于證果。 就像人乘船，進入大海中，雖然在深水中航行艱難，卻不會被水所傷害。 菩薩的修行更加殊勝，因為方便和智慧的緣故，功德全部具備，是世間難以理解的。 因為心清凈的緣故，能夠供養無量的佛，就像真金和各種寶物，交錯裝飾而顯得莊嚴。 得到佛的智慧之光，能夠使愛慾之水乾涸，就像太陽的光明，能夠曬乾泥濘的水洼。 菩薩安住在這個階段，如同他化自在天王（欲界第六天之主），諸根都非常敏銳，通達各種道果。 如果想要勤奮精進，能夠見到十萬千億那由他（極大的數量單位）的佛，願力超過這個數量。 第七地的智慧清凈，一切世間的二乘人都難以理解，現在已經簡略地說完了。
第八地 不動地 他化自在天王（欲界第六天之主），諸天以及菩薩，
【English Translation】 English version Having passed through all kinds of afflictions, it is not called having afflictions, nor is it called the end of afflictions. Entering this right path, there are no afflictions; because of the vow to seek the path of Buddhahood, it is not called the end of afflictions. In all things of the world, whether scriptures, arts, literature, or incantations, one can naturally understand them. Practicing various meditations, as well as various supernatural powers, benefiting the world with immeasurable minds, all these things can be done. At this time, this Bodhisattva, surpassing the practices of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), dwells in the seventh stage (Far-Going Ground), among the various practices of Bodhisattvas. Because of the great power of the vow made when first generating the Bodhi mind, it is superior; now in this stage, it is superior because of the power of wisdom. It is like a prince of a country, who shows a heroic nature in his childhood; later, because of the accomplishment of merits, he is even more outstanding among the people. Dwelling in this stage, one obtains profound wisdom, initiates even more superior diligence, enters into quiescence in every thought, yet does not cling to the attainment of enlightenment. It is like a person riding a boat, entering the great sea, although sailing in deep waters is difficult, one is not harmed by the water. The Bodhisattva's practice becomes even more superior, because of skillful means and wisdom, all merits are fully equipped, which is difficult for the world to understand. Because the mind is pure, one can make offerings to immeasurable Buddhas, like pure gold and various treasures, interspersed and adorned to appear magnificent. Obtaining the light of the Buddha's wisdom, one can dry up the waters of desire, just like the light of the sun, which can dry up muddy puddles. The Bodhisattva dwells in this stage, like the king of the Paranirmitavasavartin Heaven (the lord of the sixth heaven of the desire realm), all faculties are very sharp, and one is thoroughly versed in all the fruits of the path. If one wishes to diligently practice, one can see ten hundred thousand billion nayutas (an extremely large unit of number) of Buddhas, and the power of the vow exceeds this number. The wisdom of the seventh stage is pure, and all the Two Vehicles of the world find it difficult to understand, and now it has been briefly explained.
The Eighth Stage: Immovable Ground The king of the Paranirmitavasavartin Heaven (the lord of the sixth heaven of the desire realm), the gods, and the Bodhisattvas,
聞說此上行， 心皆大歡喜。 供養佛、佛子， 雨上妙華香、 瓔珞、眾幡蓋、 末香、諸寶衣、 真妙摩尼珠、 莊嚴身諸物， 如雲空中下， 散佛及大眾。 天女于空中， 作種種伎樂， 供養于如來， 並及諸菩薩。 同以微妙音， 歌頌諸功德： 「一切智慧者， 眾生中最尊。 憐愍世間故， 佛現神通力， 華香珍寶等， 皆出如是音； 所有毛塵沙， 各示那由他， 無量數諸佛， 于中而說法； 於一毛頭中， 見無量佛國， 須彌、鐵圍、海， 世間不迫隘； 於一毛頭中， 具有三惡道， 天、人、阿修羅， 各各受業報； 見諸佛國中， 一切佛妙音， 轉無上法輪， 隨起眾生念； 諸佛世界中， 眾生身種種， 國有眾生身、 眾生身有國。 一切諸天、人， 悉皆離共住， 佛先觀察已， 然後為說法。 微塵中國土， 眾生心想細， 以國土粗故， 眾生心想粗。 佛現如是等， 種種神通力， 若為眾生說， 是事不可盡。」 如是以妙音， 稱歎於世尊， 心皆大歡喜， 默然而觀佛。 解脫月菩薩， 請金剛藏言： 「佛子今可說， 入于
【現代漢語翻譯】 現代漢語譯本 聽聞此殊勝之行，心中都無比歡喜。 供養佛陀和佛子們，天空中降下美妙的花香， 瓔珞（用珠玉等串成的裝飾品）、各種幡蓋、末香、各種珍寶衣物、 真正美妙的摩尼珠（能發出光明、滿足人們願望的寶珠），以及莊嚴身體的各種物品， 如同雲彩從空中降落，散佈在佛陀和大眾身上。 天女們在空中，演奏各種樂器， 供養如來（佛陀的稱號之一），以及各位菩薩。 一同用微妙的音聲，歌頌各種功德： 『一切智慧者，是眾生中最尊貴的。 因為憐憫世間，佛陀顯現神通之力， 花香珍寶等，都發出這樣的聲音； 所有毛孔中的微塵，每一個都顯示那由他（數量單位，表示極大的數目）， 無量數的諸佛，在其中說法； 在一根毛髮的頂端，能見到無量佛國， 須彌山（佛教中的宇宙中心）、鐵圍山（環繞須彌山的鐵山）、大海，在其中世界並不顯得擁擠； 在一根毛髮的頂端，具有三惡道（地獄、餓鬼、畜生）， 天、人、阿修羅（一種神道，有時被視為惡神），各自承受業報； 見到各個佛國中，一切佛陀美妙的聲音， 轉動無上的法輪（佛法的象徵），隨著眾生的念頭而起； 在諸佛的世界中，眾生的身體各不相同， 有的國家是眾生的身體，有的眾生的身體是國家。 一切諸天和人，都各自獨立居住， 佛陀先觀察之後，然後為他們說法。 微塵中的國土，眾生的心念細微， 因為國土粗糙的緣故，眾生的心念也粗糙。 佛陀顯現如此種種神通之力， 如果為眾生講述，這些事情是說不盡的。』 就這樣用美妙的音聲，稱讚世尊， 心中都無比歡喜，默默地觀看佛陀。 解脫月菩薩，請問金剛藏菩薩說： 『佛子，現在可以講說，如何進入』
【English Translation】 English version Hearing of this supreme practice, their hearts were filled with great joy. They made offerings to the Buddha and the Buddha's disciples, and from the sky rained down exquisite flowers and fragrances, necklaces (ornaments made of strung pearls and jade), various banners and canopies, powdered incense, various precious garments, truly wonderful mani jewels (jewels that emit light and fulfill people's wishes), and all sorts of items that adorn the body, like clouds descending from the sky, scattering upon the Buddha and the assembly. Heavenly maidens in the sky played various musical instruments, making offerings to the Tathagata (one of the titles of the Buddha), as well as all the Bodhisattvas. Together, they used subtle sounds to sing praises of various merits: 'The one of all wisdom, is the most honored among beings. Out of compassion for the world, the Buddha manifests his power of spiritual abilities, flowers, fragrances, jewels, etc., all emit such sounds; every single dust particle in all pores, each shows nayuta (a unit of quantity, indicating an extremely large number), countless Buddhas, within them, are teaching the Dharma; at the tip of a single hair, one can see countless Buddha lands, Mount Sumeru (the center of the universe in Buddhism), the Iron Mountain Range (the iron mountains surrounding Mount Sumeru), and the ocean, the world within does not seem crowded; at the tip of a single hair, there are the three evil paths (hell, hungry ghosts, and animals), gods, humans, and asuras (a type of deity, sometimes considered evil gods), each receiving the retribution of their karma; seeing in each Buddha land, all the wonderful sounds of the Buddhas, turning the unsurpassed Dharma wheel (symbol of the Buddha's teachings), arising according to the thoughts of sentient beings; in the worlds of the Buddhas, the bodies of sentient beings are all different, some countries are the bodies of sentient beings, and some bodies of sentient beings are countries. All gods and humans, all live separately, the Buddha first observes, and then teaches the Dharma to them. In the lands of dust particles, the thoughts of sentient beings are subtle, because the lands are coarse, the thoughts of sentient beings are also coarse. The Buddha manifests such various spiritual powers, if one were to tell all of this to sentient beings, these things could not be exhausted.' In this way, with wonderful sounds, they praised the World Honored One, their hearts were filled with great joy, and they silently gazed upon the Buddha. Bodhisattva Liberation Moon, asked Bodhisattva Vajragarbha, saying: 'Buddha's son, now you can speak about how to enter'
八地相。」
金剛藏菩薩言：「佛子！諸菩薩摩訶薩已習七地微妙行、慧方便道、凈善集助道法，大願力故，心住不滅。諸佛神力所護，善根得力，常念隨順如來力、無畏、不共法，樂心、深心，善凈成就福德智力。大慈悲心故，不捨一切眾生，修行無量智道，能入諸法。本來無生、無滅，無相、不出，不失、不去，不還、無所有性；初中后平等，不異如來無分別智。一切心意識、憶想分別無所貪著，入一切法如虛空性，是名菩薩得無生法忍入第八地，即時得是第八不動地，名為深行菩薩。難可得知、無能分別，離一切相、離一切想、一切貪著，無量無邊不可思議，一切聲聞、辟支佛所不能壞，深大遠離而現在前。
「諸佛子！譬如比丘得於神通，心得自在，次第乃入滅盡定，一切動心、憶想分別、心所行事皆悉盡滅。菩薩亦如是，住是遠行地，即時一切匆務都滅，得無身、口、意務，住大遠離。
「諸佛子！如人夢中欲渡深水，是人爾時發大精進、施大方便，欲渡此水；未渡之間，廓然便覺所渡方便乃匆遽事，即皆放舍。諸佛子！菩薩摩訶薩亦如是，從初已來發大精進、廣修行道至不動地，一切遽事皆悉放舍，不行二心，諸所憶想不復現前。
「譬如生梵世者，欲界煩惱不現在前。如是，
【現代漢語翻譯】 現代漢語譯本：『第八地（八地相）。』
金剛藏菩薩（Vajragarbha Bodhisattva）說：『佛子！諸位菩薩摩訶薩（Bodhisattva-Mahasattva）已經修習了七地（七地）的微妙修行、智慧方便之道、清凈善法和助道之法，因為大願力的緣故，心安住于不滅的狀態。他們受到諸佛的神力護佑，善根得以增強，常常憶念並隨順如來的十力（如來力）、四無畏（無畏）和十八不共法（不共法），樂於修行，具有深切的願心，善於清凈地成就福德和智慧的力量。由於大慈悲心的緣故，他們不捨棄一切眾生，修行無量的智慧之道，能夠深入諸法。諸法本來無生無滅，無相無出，不失不去，不還無所有性；初、中、后三際平等，不異於如來的無分別智。他們對一切心意識、憶想分別都不貪著，深入一切法如虛空般空性，這稱為菩薩獲得無生法忍（無生法忍）而進入第八地，即時獲得這第八不動地（不動地），被稱為深行菩薩。此地難以知曉、無法分別，遠離一切相、一切想、一切貪著，無量無邊不可思議，一切聲聞（聲聞）、辟支佛（辟支佛）都無法破壞，深遠廣大地遠離一切而現在眼前。
『諸位佛子！譬如一位比丘（比丘）獲得了神通，心得以自在，次第進入滅盡定（滅盡定），一切動心、憶想分別、心所行事都完全滅盡。菩薩也像這樣，安住于這遠行地（遠行地），即時一切匆忙的事務都滅盡，獲得無身、口、意三業的事務都滅盡，安住于大遠離的狀態。
『諸位佛子！譬如有人在夢中想要渡過深水，這個人那時發起大精進、施展大方便，想要渡過這水；在未渡過之前，突然醒悟到所用的渡水方便都是匆忙之事，隨即全部放下。諸位佛子！菩薩摩訶薩也像這樣，從最初以來發起大精進、廣泛修行道，直到不動地，一切匆忙的事務都全部放下，不行二心，一切憶想不再現前。
『譬如生於梵世（梵世）的人，欲界（欲界）的煩惱不再現前。像這樣，』
【English Translation】 English version: 『The eighth ground (Eight Grounds).』
Vajragarbha Bodhisattva said: 『Buddha-sons! The Bodhisattva-Mahasattvas have already practiced the subtle practices of the seven grounds, the path of wisdom and skillful means, the pure good dharmas, and the auxiliary dharmas of the path. Because of their great vows, their minds abide in a state of non-extinction. They are protected by the divine power of all Buddhas, their roots of goodness are strengthened, and they constantly remember and follow the Tathagata's ten powers (Tathagata's powers), four fearlessnesses (fearlessness), and eighteen unshared dharmas (unshared dharmas). They are joyful in practice, have deep aspirations, and are skilled in purely accomplishing the power of merit and wisdom. Because of their great compassion, they do not abandon all sentient beings, practice the immeasurable path of wisdom, and are able to enter into all dharmas. These dharmas are originally without birth or death, without form or appearance, without arising or ceasing, without loss or going, without returning or having any inherent nature; the beginning, middle, and end are equal, not different from the Tathagata's non-discriminating wisdom. They do not crave or cling to any mental consciousness, memory, or discrimination, and they enter into all dharmas as if they were empty like space. This is called a Bodhisattva attaining the forbearance of non-birth (non-birth forbearance) and entering the eighth ground, immediately attaining this eighth immovable ground (immovable ground), and being called a deeply practicing Bodhisattva. This ground is difficult to know, impossible to distinguish, free from all forms, all thoughts, and all attachments, immeasurable, boundless, and inconceivable. It cannot be destroyed by all Sravakas (Sravakas) and Pratyekabuddhas (Pratyekabuddhas), and it is profoundly and greatly remote, yet it is present before them.
『Buddha-sons! For example, a Bhikshu (Bhikshu) who has attained supernatural powers, whose mind is free, gradually enters the cessation of perception and feeling (cessation of perception and feeling), where all moving thoughts, memories, discriminations, and mental activities are completely extinguished. Bodhisattvas are also like this; abiding in this far-going ground (far-going ground), all hurried affairs immediately cease, and they attain the cessation of all physical, verbal, and mental activities, abiding in a state of great remoteness.』
『Buddha-sons! For example, a person in a dream wants to cross a deep river. At that time, this person exerts great effort and employs great skillful means to cross the river. Before crossing, they suddenly awaken and realize that the means they used to cross the river were all hurried affairs, and they immediately abandon them all. Buddha-sons! Bodhisattva-Mahasattvas are also like this; from the beginning, they exert great effort and widely practice the path until the immovable ground, where all hurried affairs are completely abandoned, they do not engage in dualistic thinking, and all memories no longer appear.』
『For example, those who are born in the Brahma world (Brahma world) no longer experience the afflictions of the desire realm (desire realm). Likewise,』
諸佛子！菩薩住是不動地，一切心意識不現在前，乃至佛心、菩提心、涅槃心尚不現前，何況當生世間心？
「諸佛子！是菩薩摩訶薩隨順是地，以本願力故。
「又，諸佛為現其身，住在諸地法流水中，如來智慧為作因緣。諸佛皆作是言：『善哉善哉！善男子！汝得是第一忍，順一切諸佛法。善男子！我有佛十力、四無所畏、十八不共法，汝今未得。當爲得是諸功德故，加勤精進，亦莫舍此忍門。善男子！汝雖得此第一甚深寂滅解脫，凡夫眾生不善、非寂滅、常發種種煩惱、為種種覺觀所害，汝當愍此眾生。又，善男子！汝應念本所愿，欲大利益眾生、欲得不可思議智慧門。又，善男子！一切法性、一切法相，若有佛、若無佛，常住不異。諸如來不以得此法故，說名為佛，聲聞、辟支佛亦能得此寂滅無分別法。善男子！汝觀我等無量清凈身相、無量智慧、無量清凈國土，起無量智慧、無量方便、無量圓光、無量凈音，汝今應起如是等事。又，善男子！汝今適得此一法明，所謂一切法寂滅無有分別無生法明。我等所得，無量無邊，若干億劫算數所不能知。汝為得此故，應起此法。善男子！汝觀十方無量國土、無量眾生、無量諸法差別，汝應如實通達是事、隨順如是智。』
「是菩薩，諸佛與如是等
【現代漢語翻譯】 現代漢語譯本： 諸位佛子！菩薩安住于不動地（菩薩修行的一個階段，指心不為外境所動），一切心、意識都不再現前，乃至佛心、菩提心（覺悟之心）、涅槃心（寂滅之心）尚且不現前，何況會生起世間的心呢？
諸位佛子！這位菩薩摩訶薩（偉大的菩薩）隨順這個不動地，是因為他本來的願力。
而且，諸佛會顯現他們的身形，安住在諸地（菩薩修行的各個階段）的法流水中，如來的智慧作為因緣。諸佛都會這樣說：『善哉善哉！善男子！你獲得了這第一忍（對真理的深刻理解和接受），順應了一切諸佛的教法。善男子！我擁有佛的十力（佛的十種力量）、四無所畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德），你現在還沒有得到。爲了獲得這些功德，你應該更加勤奮精進，也不要捨棄這個忍門。善男子！你雖然獲得了這第一甚深寂滅解脫（最深沉的寂靜和解脫），但凡夫眾生不善、不寂滅，常常生起種種煩惱，被種種覺觀（思維和觀察）所困擾，你應該憐憫這些眾生。而且，善男子！你應該憶念你本來的願望，想要大利益眾生，想要獲得不可思議的智慧之門。還有，善男子！一切法的本性、一切法的現象，無論有佛還是沒有佛，都是常住不變的。諸如來不是因為得到了這個法才被稱為佛，聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）也能得到這種寂滅無分別的法。善男子！你觀察我們無量清凈的身相、無量的智慧、無量清凈的國土，生起無量的智慧、無量的方便、無量的圓光、無量清凈的聲音，你現在應該發起這些事情。還有，善男子！你現在剛剛得到這一個法明，也就是一切法寂滅、沒有分別、無生法明。我們所得到的，無量無邊，用若干億劫的時間都無法計算。爲了得到這些，你應該發起這個法。善男子！你觀察十方無量的國土、無量的眾生、無量諸法的差別，你應該如實通達這些事情，隨順這樣的智慧。』
這位菩薩，諸佛給予他這樣的教誨。
【English Translation】 English version: O sons of the Buddhas! When a Bodhisattva dwells in the Immovable Ground (a stage of Bodhisattva practice, referring to a mind unmoved by external circumstances), all thoughts, consciousnesses do not arise, and even the Buddha-mind, the Bodhi-mind (the mind of enlightenment), and the Nirvana-mind (the mind of tranquility) do not arise, let alone worldly thoughts?
O sons of the Buddhas! This Bodhisattva Mahasattva (great Bodhisattva) follows this Immovable Ground because of his original vows.
Moreover, the Buddhas manifest their bodies, dwelling in the Dharma-stream of the various grounds (stages of Bodhisattva practice), with the wisdom of the Tathagata as the cause and condition. All the Buddhas say: 'Excellent, excellent! Good man! You have attained this First Patience (a profound understanding and acceptance of truth), which accords with all the teachings of the Buddhas. Good man! I possess the Ten Powers of the Buddha (ten powers of the Buddha), the Four Fearlessnesses (four kinds of fearless confidence of the Buddha), and the Eighteen Unique Dharmas (eighteen unique merits of the Buddha), which you have not yet attained. To attain these merits, you should be more diligent and vigorous, and do not abandon this gate of patience. Good man! Although you have attained this First Profound Tranquil Liberation (the deepest tranquility and liberation), ordinary beings are not virtuous, not tranquil, and constantly generate various afflictions, being harmed by various perceptions and observations (thoughts and observations). You should have compassion for these beings. Moreover, good man! You should remember your original vows, desiring to greatly benefit beings, desiring to attain the gate of inconceivable wisdom. Furthermore, good man! The nature of all dharmas, the phenomena of all dharmas, whether there is a Buddha or not, are always abiding and unchanging. The Tathagatas are not called Buddhas because they have attained this Dharma; Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) can also attain this tranquil and non-discriminating Dharma. Good man! Observe our immeasurable pure forms, immeasurable wisdom, immeasurable pure lands, and generate immeasurable wisdom, immeasurable skillful means, immeasurable radiant light, and immeasurable pure sounds. You should now initiate these things. Furthermore, good man! You have just attained this one Dharma-illumination, which is the Dharma-illumination of the tranquility of all dharmas, without discrimination, and without arising. What we have attained is immeasurable and boundless, and cannot be calculated even in countless eons. To attain these, you should initiate this Dharma. Good man! Observe the immeasurable lands in the ten directions, the immeasurable beings, and the differences of immeasurable dharmas. You should truly understand these things and accord with such wisdom.'
This Bodhisattva, the Buddhas give him such teachings.
無量無邊起智慧因緣門；以此無量門故，是菩薩能起無量智、差別業，皆悉成就。
「諸佛子！我今為汝說，若諸佛不令此菩薩住如是智慧門者，是菩薩爾時畢竟則取涅槃，舍利益一切眾生；以諸佛與此菩薩如是無量無邊起智慧因緣故，於一念中所生智慧，比從初地已來乃至竟第七地百分不及一，千萬億分、百千萬億那由他、乃至無量無邊阿僧祇分不及一，乃至算數譬喻所不能及。所以者何？先以一身行道修集功德，今此地中得無量身修菩薩道，以無量音聲，以無量智慧、無量生處、無量清凈國土、無量教化眾生，供養給侍無量諸佛故、隨順無量佛法故、無量神通力故、無量大會差別故、無量身口意業集一切菩薩所行道，以不動法故。
「佛子！譬如乘船欲入大海，未得大海，多用功力、或以手力；若至大海，不復用力，但以風力而去。若本功力，于大海中一日之行，于百千歲不能得及。諸佛子！諸菩薩摩訶薩亦如是，多集善根資糧，乘大乘船到菩薩所行大智慧海，于須臾間，不施功力能近一切諸佛智慧，本所施功若一劫、若百千萬劫不能得及。
「諸佛子！菩薩摩訶薩得至第八地，從本方便慧生無功用心，在菩薩道思惟諸佛智慧勢力，所謂：知世界生、世界滅、世界壞、世界成，知以何業因緣滅
【現代漢語翻譯】 現代漢語譯本：無量無邊的智慧因緣之門由此開啟；因為有這無量的法門，菩薩才能生起無量的智慧和種種不同的事業，並且都能圓滿成就。 諸位佛子！我現在為你們解說，如果諸佛不讓這位菩薩安住于這樣的智慧之門，那麼這位菩薩就會立刻進入涅槃，捨棄利益一切眾生的責任；正因為諸佛給予這位菩薩如此無量無邊的開啟智慧的因緣，所以他一念之間所產生的智慧，比從初地開始直到第七地所積累的智慧，百分之一都比不上，甚至千萬億分之一、百千萬億那由他分之一，乃至無量無邊阿僧祇分之一都比不上，甚至用算數和比喻都無法衡量。這是為什麼呢？因為之前菩薩只用一個身體修行積累功德，而現在在這個階段，菩薩可以獲得無量的身體來修行菩薩道，用無量的音聲，用無量的智慧，在無量的生處，在無量清凈的國土，教化無量的眾生，供養侍奉無量的諸佛，隨順無量的佛法，擁有無量的神通力，參與無量的大會，以無量的身口意業來修集一切菩薩所行的道，並且以不動搖的法性為基礎。 佛子們！譬如有人乘船想要進入大海，在沒有到達大海之前，需要花費很多力氣，或者用手劃槳；一旦到達大海，就不再需要用力，只需要藉助風力就可以前行。之前所用的力氣，在大海中一天所能到達的距離，即使花費百千年的時間也無法企及。諸位佛子！菩薩摩訶薩也是如此，積累了大量的善根資糧，乘坐大乘之船到達菩薩所行的大智慧海，在很短的時間內，不需要花費力氣就能接近一切諸佛的智慧，之前所花費的功力，即使是一劫、百千萬劫也無法企及。 諸位佛子！菩薩摩訶薩到達第八地，從原本的方便智慧中生出無功用的心，在菩薩道中思惟諸佛的智慧和力量，也就是：知道世界的生起、世界的滅亡、世界的毀壞、世界的形成，知道以何種業的因緣而滅亡。
【English Translation】 English version: Limitless and boundless gates of wisdom arise from these causes and conditions; because of these limitless gates, the Bodhisattva is able to generate limitless wisdom and various different activities, and all of them are perfectly accomplished. Oh, sons of the Buddhas! I will now explain to you, if the Buddhas did not allow this Bodhisattva to abide in such a gate of wisdom, then this Bodhisattva would immediately enter Nirvana, abandoning the responsibility of benefiting all sentient beings; it is precisely because the Buddhas grant this Bodhisattva such limitless and boundless causes and conditions for the arising of wisdom, that the wisdom generated in a single thought is incomparable to the wisdom accumulated from the first ground up to the seventh ground, not even one percent, not even one ten-millionth, not even one hundred-million-trillionth of a nayuta, not even one immeasurable asamkhya, and cannot even be measured by arithmetic or metaphors. Why is this so? Because previously the Bodhisattva only used one body to cultivate and accumulate merit, but now at this stage, the Bodhisattva can obtain limitless bodies to cultivate the Bodhisattva path, using limitless sounds, using limitless wisdom, in limitless places of birth, in limitless pure lands, teaching limitless sentient beings, making offerings and serving limitless Buddhas, following limitless Buddha-dharma, possessing limitless supernatural powers, participating in limitless great assemblies, using limitless actions of body, speech, and mind to cultivate all the paths that Bodhisattvas practice, and based on the unmoving nature of Dharma. Oh, sons of the Buddhas! It is like someone boarding a ship to enter the great ocean, before reaching the great ocean, much effort is needed, or using the hands to row; once reaching the great ocean, there is no need to exert effort, but only to rely on the wind to move forward. The effort used before, the distance that can be reached in one day in the great ocean, cannot be reached even if spending hundreds of thousands of years. Oh, sons of the Buddhas! The Bodhisattva Mahasattvas are also like this, having accumulated a large amount of good roots and resources, boarding the great vehicle ship to reach the great ocean of wisdom that Bodhisattvas practice, in a very short time, without exerting effort, they can approach the wisdom of all Buddhas, the effort spent before, even if it is one kalpa, or hundreds of millions of kalpas, cannot be reached. Oh, sons of the Buddhas! When the Bodhisattva Mahasattva reaches the eighth ground, from the original expedient wisdom, a mind of non-effort arises, in the Bodhisattva path, contemplating the wisdom and power of the Buddhas, that is: knowing the arising of the world, the destruction of the world, the decay of the world, the formation of the world, knowing by what karmic causes and conditions it is destroyed.
故世界壞、知以何業因緣集故世界成。
「是菩薩知地性小相、知地性大相、知地性無量相、知地性差別相；知水、火、風性小相、大相、無量相、差別相。
「知微塵細相、知微塵差別相，於一世界中所有微塵差別皆悉能知，此一世界所有地若干微塵皆悉能知；若干水、火、風微塵皆悉能知。
「知若干寶物斤兩微塵、若干眾生身微塵、世界中萬物微塵差別，分別眾生粗身、細身，從若干微塵生地獄身、從若干微塵生畜生身、以若干微塵生餓鬼身、以若干微塵生阿修羅身、以若干微塵生天身、以若干微塵生人身，皆悉了知。
「是菩薩入如是分別微塵智中，知欲界壞、知欲界成，知色界壞、知色界成，知無色界壞、知無色界成；知欲界、色界、無色界成壞。知欲界小相、知欲界大相、知欲界無量相、知欲界差別相；知色界、無色界小相、大相、無量相、差別相。如是知三界，是名菩薩教化眾生助智明分。善知分別眾生身、善觀所應生處，隨眾生生處、隨眾生身而為受身。是菩薩現身遍滿三千大千世界，隨眾生身各各差別，如日於一切水皆現其像，若二三千大千世界、三、四、五、十、二十、三十、四十、五十、百三千大千世界、若千、若萬、若百萬、若千萬、若億、若百千萬億那由他世界
【現代漢語翻譯】 現代漢語譯本：因此，當世界毀滅時，菩薩知道是由於何種業力因緣而聚集導致世界形成。 菩薩知道地性的微小相狀，知道地性的廣大相狀，知道地性的無量相狀，知道地性的差別相狀；知道水、火、風的微小相狀、廣大相狀、無量相狀、差別相狀。 菩薩知道微塵的細微相狀，知道微塵的差別相狀，對於一個世界中所有微塵的差別都能完全知曉，這個世界所有地的若干微塵都能完全知曉；若干水、火、風的微塵都能完全知曉。 菩薩知道若干寶物的重量和微塵，若干眾生身體的微塵，世界中萬物的微塵差別，分別眾生的粗身、細身，從若干微塵產生地獄身，從若干微塵產生畜生身，以若干微塵產生餓鬼身，以若干微塵產生阿修羅（非天）身，以若干微塵產生天身，以若干微塵產生人身，都能完全瞭解。 這位菩薩進入如此分別微塵的智慧中，知道欲界（指眾生有情慾的境界）的毀滅，知道欲界的形成，知道色界（指有形物質的境界）的毀滅，知道色界的形成，知道無色界（指沒有物質的境界）的毀滅，知道無色界的形成；知道欲界、色界、無色界的成住壞空。知道欲界的微小相狀，知道欲界的廣大相狀，知道欲界的無量相狀，知道欲界的差別相狀；知道色界、無色界的微小相狀、廣大相狀、無量相狀、差別相狀。像這樣瞭解三界，這稱為菩薩教化眾生，輔助智慧的明分。菩薩善於分別眾生的身體，善於觀察眾生應該投生之處，隨著眾生投生之處、隨著眾生的身體而接受身體。這位菩薩現身遍滿三千大千世界，隨著眾生身體的各自差別而顯現，如同太陽在一切水中都顯現其影像，如果是在二三千大千世界、三、四、五、十、二十、三十、四十、五十、一百個三千大千世界、或者千、萬、百萬、千萬、億、百千萬億那由他（極大的數量單位）世界。
【English Translation】 English version: Therefore, when a world is destroyed, the Bodhisattva knows by what karmic causes and conditions it is gathered that a world is formed. The Bodhisattva knows the small aspect of the earth element, knows the large aspect of the earth element, knows the immeasurable aspect of the earth element, knows the differentiated aspect of the earth element; knows the small, large, immeasurable, and differentiated aspects of the water, fire, and wind elements. The Bodhisattva knows the subtle aspect of a dust mote, knows the differentiated aspect of a dust mote, and is able to fully know all the differentiations of dust motes in a single world. He is able to fully know all the various dust motes of earth in this one world; he is able to fully know all the various dust motes of water, fire, and wind. The Bodhisattva knows the weight and dust motes of various treasures, the dust motes of the bodies of various sentient beings, the differentiations of dust motes of all things in the world, and distinguishes between the coarse and subtle bodies of sentient beings. He knows that from a certain number of dust motes, hell beings are born; from a certain number of dust motes, animal beings are born; from a certain number of dust motes, hungry ghosts are born; from a certain number of dust motes, Asura (demigod) beings are born; from a certain number of dust motes, heavenly beings are born; and from a certain number of dust motes, human beings are born. He fully understands all of this. This Bodhisattva, having entered into such wisdom of distinguishing dust motes, knows the destruction of the Desire Realm (referring to the realm of sentient beings with desires), knows the formation of the Desire Realm, knows the destruction of the Form Realm (referring to the realm of material forms), knows the formation of the Form Realm, knows the destruction of the Formless Realm (referring to the realm without material forms), knows the formation of the Formless Realm; knows the formation, abiding, destruction, and emptiness of the Desire Realm, Form Realm, and Formless Realm. He knows the small aspect of the Desire Realm, knows the large aspect of the Desire Realm, knows the immeasurable aspect of the Desire Realm, knows the differentiated aspect of the Desire Realm; knows the small, large, immeasurable, and differentiated aspects of the Form Realm and Formless Realm. Understanding the three realms in this way is called the Bodhisattva's teaching of sentient beings, assisting the bright aspect of wisdom. The Bodhisattva is skilled in distinguishing the bodies of sentient beings, skilled in observing where sentient beings should be born, and takes on a body according to where sentient beings are born and according to their bodies. This Bodhisattva manifests his body throughout the three thousand great thousand worlds, appearing according to the individual differences of sentient beings' bodies, just as the sun appears its image in all water. If it is in two or three thousand great thousand worlds, three, four, five, ten, twenty, thirty, forty, fifty, one hundred three thousand great thousand worlds, or a thousand, ten thousand, a million, ten million, a hundred million, or a hundred million trillion nayuta (an extremely large unit of number) worlds.
，身遍其中；乃至無量無邊不可思議、不可說三千大千世界，身遍滿其中，隨眾生身差別而為受身。
「是菩薩成就如是智慧，於一世界身不動搖，乃至不可說諸佛世界隨眾生身、隨所信樂，于諸佛大會而現身像。若於沙門會中示沙門形色、婆羅門眾中示婆羅門形色、剎利眾中示剎利形色、居士眾中示居士形色、四天王眾中、帝釋眾中、魔眾中、梵天眾中示梵天形色、乃至阿迦貳吒天眾中示阿迦貳吒形色；以聲聞乘度者，示聲聞形色；以辟支佛乘度者，示辟支佛形色；以菩薩乘度者，示菩薩形色；以佛身度者，示佛身形色。
「諸佛子！所有不可說諸佛國中，隨眾生身信樂差別現為受身，而實遠離身相差別，常住諸身平等。
「是菩薩知眾生身、知國土身、知業報身、知聲聞身、知辟支佛身、知菩薩身、知如來身、知智身、知法身、知虛空身。
「菩薩如是知眾生深心所樂，若於眾生身作己身，若於眾生身作國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身，若於國土身作己身、業報身乃至虛空身，若於業報身作己身乃至虛空身，若於己身作眾生身、國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身。
「是菩薩知眾生集業身、報
【現代漢語翻譯】 現代漢語譯本：他的身體遍佈其中；乃至無量無邊不可思議、不可說的三千大千世界，他的身體都遍滿其中，隨著眾生身體的差別而顯現相應的受生之身。 這位菩薩成就了這樣的智慧，在一個世界中身體不動搖，乃至在不可說的諸佛世界中，隨著眾生的身體和他們所信樂的，在諸佛的大會中顯現身像。如果在沙門（出家修行者）的集會中，就示現沙門的形色；在婆羅門（古印度祭司階層）的集會中，就示現婆羅門的形色；在剎利（古印度武士階層）的集會中，就示現剎利的形色；在居士（在家信徒）的集會中，就示現居士的形色；在四天王（佛教護法神）的集會中、帝釋（佛教神祇）的集會中、魔眾的集會中、梵天（色界天神）的集會中，就示現梵天的形色；乃至在阿迦貳吒天（色界最高天）的集會中，就示現阿迦貳吒天的形色；用聲聞乘（小乘佛教）度化眾生的，就示現聲聞的形色；用辟支佛乘（緣覺乘）度化眾生的，就示現辟支佛的形色；用菩薩乘（大乘佛教）度化眾生的，就示現菩薩的形色；用佛身度化眾生的，就示現佛的形色。 諸佛子！在所有不可說的諸佛國土中，隨著眾生身體和信樂的差別而顯現受生之身，但實際上遠離了身體的差別相，常住在諸身平等的境界。 這位菩薩了知眾生身、了知國土身、了知業報身、了知聲聞身、了知辟支佛身、了知菩薩身、了知如來身、了知智身、了知法身、了知虛空身。 菩薩這樣了知眾生內心深處的喜好，如果把眾生身看作自己的身體，或者把眾生身看作國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身；如果把國土身看作自己的身體、業報身乃至虛空身；如果把業報身看作自己的身體乃至虛空身；如果把自己的身體看作眾生身、國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身。 這位菩薩了知眾生集聚業力的身體、報應的身體
【English Translation】 English version: His body pervades them; even in immeasurable, boundless, inconceivable, and inexpressible three thousand great thousand worlds, his body is fully present, manifesting bodies according to the differences in the bodies of sentient beings. This Bodhisattva, having attained such wisdom, remains unmoving in one world, and even in inexpressible Buddha worlds, according to the bodies of sentient beings and what they believe in, manifests forms in the assemblies of Buddhas. If in the assembly of Shramanas (ascetics), he shows the form of a Shramana; in the assembly of Brahmins (priestly class in ancient India), he shows the form of a Brahmin; in the assembly of Kshatriyas (warrior class in ancient India), he shows the form of a Kshatriya; in the assembly of householders, he shows the form of a householder; in the assembly of the Four Heavenly Kings, in the assembly of Indra (Buddhist deity), in the assembly of demons, in the assembly of Brahma (god of the form realm), he shows the form of Brahma; even in the assembly of Akanistha heavens (highest heaven in the form realm), he shows the form of Akanistha; for those who are to be liberated by the Shravaka Vehicle (Hinayana Buddhism), he shows the form of a Shravaka; for those who are to be liberated by the Pratyekabuddha Vehicle (Solitary Buddha Vehicle), he shows the form of a Pratyekabuddha; for those who are to be liberated by the Bodhisattva Vehicle (Mahayana Buddhism), he shows the form of a Bodhisattva; for those who are to be liberated by the Buddha body, he shows the form of a Buddha. O sons of the Buddhas! In all the inexpressible Buddha lands, according to the differences in the bodies and beliefs of sentient beings, he manifests bodies, but in reality, he is far from the differences in the forms of bodies, and always abides in the equality of all bodies. This Bodhisattva knows the body of sentient beings, knows the body of lands, knows the body of karmic retribution, knows the body of Shravakas, knows the body of Pratyekabuddhas, knows the body of Bodhisattvas, knows the body of Tathagatas, knows the body of wisdom, knows the body of Dharma, knows the body of space. The Bodhisattva thus knows the deep desires of sentient beings. If he regards the body of sentient beings as his own body, or regards the body of sentient beings as the body of lands, the body of karmic retribution, the body of Shravakas, the body of Pratyekabuddhas, the body of Bodhisattvas, the body of Tathagatas, the body of wisdom, the body of Dharma, the body of space; if he regards the body of lands as his own body, the body of karmic retribution, and so on up to the body of space; if he regards the body of karmic retribution as his own body, and so on up to the body of space; if he regards his own body as the body of sentient beings, the body of lands, the body of karmic retribution, the body of Shravakas, the body of Pratyekabuddhas, the body of Bodhisattvas, the body of Tathagatas, the body of wisdom, the body of Dharma, the body of space. This Bodhisattva knows the body of sentient beings that accumulates karma, the body of retribution
身、煩惱身、色身、無色身，諸佛國土小相、大相、垢相、凈相、無量相、廣相、倒相、平相、曲相、方相、方差別相，知業報身假名差別、聲聞身假名差別、辟支佛身假名差別、菩薩身假名差別、如來身差別。菩提身、愿身、化身、受神力身、相好莊嚴身、勢力身、意生身、福德身、智身、法身善分別，如實說諸身相。知諸法身平等不壞相，知虛空身無量相、周遍相、無形相。
「是菩薩善知起如是諸身，則得命自在、心自在、財物自在、業自在、生自在、愿自在、信解自在、如意自在、智自在、法自在。是菩薩得是菩薩十自在，即時為不可思議智者、無量智者、廣智者、不可壞智者。
「菩薩隨如是智慧畢竟常凈，起無罪身業、口業、意業，身業隨智行、口業隨智行、意業隨智行，般若波羅蜜為增上，大悲為首，善修方便、善起諸愿、善為諸佛神通所護，常不捨行利益眾生智，悉知無邊世界中差別事。諸佛子！舉要言之，菩薩住無動地，身、口、意業所作皆能集一切佛法。
「是菩薩到此地中，離一切煩惱故，善住凈心力中；心常不離道故，善住深心力中；不捨眾生故，善住大悲力中；救一切世間故，善住大慈力中；不忘所聞法故，善住陀羅尼力中；分別選擇一切佛法故，善住一切樂說力中；
【現代漢語翻譯】 現代漢語譯本：身（五蘊和合之身）、煩惱身（由煩惱產生的身）、色身（有形物質之身）、無色身（無形精神之身），諸佛國土的小相、大相、垢相（不凈之相）、凈相（清凈之相）、無量相（無限之相）、廣相（廣大之相）、倒相（顛倒之相）、平相（平等之相）、曲相（彎曲之相）、方相（方形之相）、方差別相（方形的各種不同之相），瞭解業報身（因果報應之身）的假名差別、聲聞身（聽聞佛法而修行者的身）的假名差別、辟支佛身（獨自覺悟者的身）的假名差別、菩薩身（發願救度眾生者的身）的假名差別、如來身（佛的身）的差別。菩提身（覺悟之身）、愿身（發願之身）、化身（變化之身）、受神力身（接受神通力的身）、相好莊嚴身（具足美好相貌的身）、勢力身（具有力量的身）、意生身（意念所生的身）、福德身（福德所成的身）、智身（智慧所成的身）、法身（真理之身）要善於分別，如實地講述各種身相。瞭解諸法身（一切法的本質）平等不壞的相，瞭解虛空身（如同虛空般的身）的無量相、周遍相（遍佈一切的相）、無形相（沒有形狀的相）。 這位菩薩如果能善於瞭解這些各種身，就能得到命自在（壽命自在）、心自在（心意自在）、財物自在（財富自在）、業自在（行為自在）、生自在（轉生自在）、愿自在（願望自在）、信解自在（信仰理解自在）、如意自在（如意滿足自在）、智自在（智慧自在）、法自在（佛法自在）。這位菩薩得到這十種自在，即刻成為不可思議的智者、無量的智者、廣大的智者、不可破壞的智者。 菩薩隨著這樣的智慧，最終達到常凈，發起無罪的身業、口業、意業，身業隨著智慧而行、口業隨著智慧而行、意業隨著智慧而行，以般若波羅蜜（智慧的彼岸）為增上，以大悲為首，善於修習方便法門、善於發起各種願望、善於被諸佛的神通所護佑，常常不捨棄利益眾生的智慧，完全瞭解無邊世界中的各種差別之事。諸佛子！總而言之，菩薩安住于不動地，身、口、意業所做的一切都能聚集一切佛法。 這位菩薩到達這個地步，因為遠離一切煩惱，所以善於安住在清凈的心力中；因為心常不離道，所以善於安住在深心力中；因為不捨棄眾生，所以善於安住在慈悲力中；爲了救度一切世間，所以善於安住在慈愛力中；因為不忘記所聽聞的佛法，所以善於安住在陀羅尼力（總持之力）中；因為分別選擇一切佛法，所以善於安住在一切樂說力（善於說法之力）中；
【English Translation】 English version: Body (the aggregation of the five skandhas), afflicted body (body arising from afflictions), form body (body of material form), formless body (body of immaterial spirit), the small marks and large marks of the Buddha lands, the defiled marks, the pure marks, the immeasurable marks, the vast marks, the inverted marks, the level marks, the curved marks, the square marks, the various differences of square marks, understanding the nominal differences of the karmic body, the nominal differences of the Śrāvaka body (body of those who hear the Dharma and practice), the nominal differences of the Pratyekabuddha body (body of those who awaken alone), the nominal differences of the Bodhisattva body (body of those who vow to save sentient beings), and the differences of the Tathāgata body (body of the Buddha). The Bodhi body (body of enlightenment), the vow body (body of vows), the transformation body (body of transformation), the body that receives divine power, the body adorned with marks and characteristics, the powerful body, the mind-made body, the body of merit, the body of wisdom, and the Dharma body should be well distinguished, and the various forms of bodies should be truthfully explained. Understand the equal and indestructible nature of all Dharma bodies (the essence of all dharmas), and understand the immeasurable, pervasive, and formless nature of the space body (body like space). If a Bodhisattva is skilled in understanding these various bodies, then they will attain mastery over life, mastery over mind, mastery over wealth, mastery over karma, mastery over birth, mastery over vows, mastery over faith and understanding, mastery over wish fulfillment, mastery over wisdom, and mastery over the Dharma. When this Bodhisattva attains these ten masteries, they immediately become an inconceivable wise one, an immeasurable wise one, a vast wise one, and an indestructible wise one. The Bodhisattva, with such wisdom, ultimately attains constant purity, initiating faultless bodily, verbal, and mental actions. Bodily actions follow wisdom, verbal actions follow wisdom, and mental actions follow wisdom. With Prajñāpāramitā (perfection of wisdom) as the supreme, with great compassion as the foremost, they are skilled in practicing expedient means, skilled in making various vows, skilled in being protected by the divine powers of all Buddhas, and they never abandon the wisdom of benefiting sentient beings, fully understanding the various differences in the boundless worlds. O sons of the Buddhas! In short, when a Bodhisattva dwells in the immovable ground, all actions of body, speech, and mind can gather all the Buddha Dharmas. When this Bodhisattva reaches this stage, because they are free from all afflictions, they are skilled in dwelling in the power of a pure mind; because their mind is always inseparable from the path, they are skilled in dwelling in the power of a profound mind; because they do not abandon sentient beings, they are skilled in dwelling in the power of great compassion; in order to save all the world, they are skilled in dwelling in the power of great loving-kindness; because they do not forget the Dharma they have heard, they are skilled in dwelling in the power of Dhāraṇī (power of retention); because they distinguish and choose all the Buddha Dharmas, they are skilled in dwelling in the power of all eloquent speech;
行無邊差別世界故，善住神通力中；不捨一切菩薩所行故，善住願力中；修集一切佛法故，安住波羅蜜力中；善起一切種智故，安住如來力中。是菩薩得如是智力，示一切所作無有過咎。
「諸佛子！諸菩薩摩訶薩此地不可壞故，名為不動地；智慧不轉故，名為不轉地；一切世間難測知故，名威德地；無家過故，名王子地；隨意自在故，名菩薩生地；更不作故，名為成地；善擇知故，名為究竟地；善發大愿故，名為變化地；不懷諸法故，名為勝處地；善修起先道故，名為無功力地。
「諸佛子！諸菩薩摩訶薩得如是智慧，名為得入佛境界、名為佛功德所照明、名為隨佛威儀行，趣向佛法，常為諸佛神力善護、常為四天王、釋提桓因、梵天王等所奉迎、常為密跡金剛神之所侍衛。善能生諸深禪定，常能作無量諸身差別，于諸身中皆有勢力，得大果報、神通力，于無邊三昧中得自在，能受無量記，隨眾產生就處示成阿耨多羅三藐三菩提。
「是菩薩入如是大智慧，善通達諸法，常放大慧光明，度無障礙法性道，善知世間法道差別，能示一切諸功德，隨意自在，善解先際、后際。能入迴轉魔道智中、入如來所行境界中，能于無邊世界行菩薩道，以不轉相故。是故，此地名為不動。
「諸佛子！諸菩
【現代漢語翻譯】 現代漢語譯本：由於菩薩的修行遍及無邊無別的世界，所以他們善於安住于神通之力中；由於他們不捨棄一切菩薩所行的道，所以他們善於安住于願力中；由於他們修習一切佛法，所以他們安住于波羅蜜（paramita，意為「到彼岸」）之力中；由於他們善於生起一切種智（sarvajnata，意為「一切智」），所以他們安住于如來之力中。這樣的菩薩獲得了這樣的智慧力量，所做的一切都無可指責。 諸佛子！這些菩薩摩訶薩（bodhisattva-mahasattva，意為「大菩薩」）所處的這個階段是不可動搖的，所以稱為不動地；他們的智慧不會退轉，所以稱為不轉地；一切世間都難以測知他們的境界，所以稱為威德地；他們沒有世俗的過失，所以稱為王子地；他們可以隨意自在，所以稱為菩薩生地；他們不再需要進一步的修行，所以稱為成地；他們善於抉擇和了解，所以稱為究竟地；他們善於發起大愿，所以稱為變化地；他們不執著于任何法，所以稱為勝處地；他們善於修習先前的道，所以稱為無功力地。 諸佛子！這些菩薩摩訶薩獲得這樣的智慧，被稱為進入了佛的境界，被稱為被佛的功德所照亮，被稱為隨順佛的威儀而行，趨向佛法，常常受到諸佛神力的護佑，常常受到四天王、釋提桓因（Sakra devanam indra，意為「帝釋天」）、梵天王等天神的奉迎，常常受到密跡金剛神（Guhyapada vajrapani，意為「執金剛神」）的侍衛。他們善於生起各種深禪定，常常能夠化現無量不同的身形，在這些身形中都具有力量，獲得巨大的果報和神通力，在無邊的三昧（samadhi，意為「禪定」）中獲得自在，能夠接受無量的授記，隨著眾生的成就而示現成阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）。 這樣的菩薩進入這樣的大智慧，善於通達一切法，常常放出大智慧的光明，度過無障礙的法性之道，善於瞭解世間法道的差別，能夠示現一切功德，隨意自在，善於瞭解過去和未來。他們能夠進入迴轉魔道的智慧中，進入如來所行的境界中，能夠在無邊的世界中行菩薩道，因為他們不退轉。因此，這個階段被稱為不動地。 諸佛子！諸菩
【English Translation】 English version: Because the Bodhisattvas' practice extends to boundless and undifferentiated worlds, they are well-established in the power of supernormal abilities; because they do not abandon the path practiced by all Bodhisattvas, they are well-established in the power of vows; because they cultivate all Buddha-dharmas, they are established in the power of paramita (perfection); because they are skilled in generating all-knowing wisdom (sarvajnata), they are established in the power of the Tathagata. Such Bodhisattvas, having attained such wisdom and power, do everything without fault. O sons of the Buddhas! This stage where these Bodhisattva-mahasattvas (great Bodhisattvas) reside is unshakeable, hence it is called the Immovable Ground; their wisdom does not regress, hence it is called the Non-Regressing Ground; their realm is difficult for all the world to fathom, hence it is called the Majestic Ground; they have no worldly faults, hence it is called the Prince Ground; they can be at ease and free, hence it is called the Bodhisattva Birth Ground; they no longer need further practice, hence it is called the Accomplished Ground; they are skilled in discernment and understanding, hence it is called the Ultimate Ground; they are skilled in making great vows, hence it is called the Transformation Ground; they do not cling to any dharma, hence it is called the Superior Abode Ground; they are skilled in cultivating the previous path, hence it is called the Effortless Ground. O sons of the Buddhas! These Bodhisattva-mahasattvas, having attained such wisdom, are said to have entered the realm of the Buddha, are said to be illuminated by the Buddha's merits, are said to follow the Buddha's dignified conduct, approach the Buddha-dharma, are constantly protected by the divine power of the Buddhas, are constantly welcomed by the Four Heavenly Kings, Sakra devanam indra (Indra, the king of gods), Brahma Kings, and other deities, and are constantly attended by Guhyapada vajrapani (Vajrapani, the secret guardian). They are skilled in generating various deep samadhi (meditative absorption), are often able to manifest countless different forms, possess power in all these forms, attain great rewards and supernormal abilities, are free in boundless samadhi, are able to receive countless predictions, and manifest the attainment of anuttara-samyak-sambodhi (unexcelled perfect enlightenment) according to the accomplishments of sentient beings. Such Bodhisattvas enter such great wisdom, are skilled in understanding all dharmas, constantly emit the light of great wisdom, cross the unobstructed path of dharma-nature, are skilled in understanding the differences between worldly and dharma paths, are able to manifest all merits, are at ease and free, and are skilled in understanding the past and the future. They are able to enter the wisdom of turning back the demonic path, enter the realm practiced by the Tathagata, and are able to practice the Bodhisattva path in boundless worlds because they do not regress. Therefore, this stage is called the Immovable Ground. O sons of the Buddhas! The Bodhi
薩摩訶薩在不動地，善生禪定力故，常不離見無邊諸佛，而不捨粗供養供給諸佛。是菩薩於一一劫、一切世界中，見數百千萬億那由他無量無邊阿僧祇佛，供養、恭敬、尊重、讚歎，具一切供養事而用供養，親近諸佛，從諸佛受世間別異等諸法明。是人轉深入如來法藏，問世間性差別事中無能盡者，乃至百千萬億劫說不可盡。又，諸善根轉勝明凈。
「譬如成煉真金，巧匠雜寶作瓔珞已，系四天下主頸，閻浮提人無能奪者。諸佛子！菩薩摩訶薩亦如是，住是無動地，諸善根轉勝明凈，一切聲聞、辟支佛、乃至七地菩薩所不能壞。菩薩住是地，以善分別智門故，智慧光明滅眾生惱熱。
「譬如，佛子！若千世界主大梵天王，能於一時流佈慈心滿千世界，亦能放光遍照其中。諸佛子！菩薩摩訶薩亦如是，住無動地中，能放身光照十萬三千大千世界微塵數等世界眾生，次能滅諸惱熱令得清涼。
「諸佛子！是名略說菩薩摩訶薩不動地，若廣說者，無量劫數所不能盡。
「菩薩住是地中，多作大梵天王主千世界，諸根猛利。與諸眾生、聲聞、辟支佛、菩薩波羅蜜道因緣，無有窮盡；說世間性差別中，無能壞者。所作善業，若佈施、若愛語、若利益、若同事，皆不離唸佛、念法、念諸菩薩伴，乃至不離
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（Mahasattva，偉大的菩薩）安住于不動地（Achala-bhumi，菩薩十地中的第八地），由於善於修習禪定之力，常能見到無量無邊的諸佛，同時也不捨棄以粗糙的供養來供奉諸佛。這位菩薩在每一劫、一切世界中，都能見到數以百千萬億那由他（nayuta，數量單位）無量無邊的阿僧祇（asamkhya，數量單位）佛，供養、恭敬、尊重、讚歎他們，以一切供養之物來供養，親近諸佛，從諸佛那裡接受世間各種不同的法門。此人轉而深入如來法藏，在詢問世間萬物的差別時，沒有人能窮盡他的智慧，即使經過百千萬億劫也說不完。而且，他的善根也變得更加殊勝、明凈。 『譬如經過錘鍊的真金，巧匠用各種珍寶製作成瓔珞，繫在四天下之主的脖子上，閻浮提（Jambudvipa，我們所居住的娑婆世界）的人都無法奪走。諸佛子！菩薩摩訶薩也是如此，安住于不動地，善根變得更加殊勝、明凈，一切聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨覺的修行者），乃至七地菩薩都無法破壞。菩薩安住於此地，憑藉善於分別的智慧之門，智慧的光明能消除眾生的煩惱和熱惱。』 『譬如，佛子！如果千世界主的大梵天王（Mahabrahma，色界天的天主），能於一時流佈慈心充滿千世界，也能放出光明遍照其中。諸佛子！菩薩摩訶薩也是如此，安住于不動地中，能放出自身的光芒，照耀十萬三千大千世界微塵數等的世界眾生，進而能消除他們的煩惱和熱惱，使他們得到清涼。』 『諸佛子！這只是簡略地說明菩薩摩訶薩的不動地，如果詳細解說，即使經過無量劫數也說不完。』 『菩薩安住於此地中，大多會成為大梵天王，主宰千世界，諸根敏銳。他與眾生、聲聞、辟支佛、菩薩的波羅蜜（paramita，到達彼岸）之道結下因緣，永無止境；在講述世間萬物的差別時，沒有人能駁倒他。他所做的善業，無論是佈施、愛語、利益眾生、同事，都不離唸佛、念法、念諸菩薩同伴，乃至不離
【English Translation】 English version The Bodhisattva Mahasattva (great being) dwells in the Immovable Ground (Achala-bhumi, the eighth of the ten Bodhisattva grounds), and due to the power of well-cultivated meditative concentration, constantly sees limitless Buddhas, while not abandoning the practice of offering crude gifts to the Buddhas. This Bodhisattva, in each kalpa (eon) and in all worlds, sees hundreds of millions of nayutas (a unit of measurement) of countless asamkhyas (a unit of measurement) of Buddhas, offering, respecting, honoring, and praising them, making offerings with all kinds of gifts, drawing near to the Buddhas, and receiving from the Buddhas various distinct worldly dharmas (teachings). This person then delves deeply into the Tathagata's (Buddha's) Dharma treasury, and when inquiring about the differences in the nature of the world, no one can exhaust his wisdom, even after hundreds of millions of kalpas. Moreover, his roots of goodness become even more excellent and pure. 'It is like refined pure gold, where a skilled craftsman, having made ornaments with various jewels, places them on the neck of the ruler of the four continents, and no one in Jambudvipa (the world we inhabit) can take them away. O sons of the Buddha! The Bodhisattva Mahasattva is also like this, dwelling in the Immovable Ground, his roots of goodness become more excellent and pure, and cannot be destroyed by any Sravaka (hearer of the Dharma), Pratyekabuddha (solitary Buddha), or even Bodhisattvas of the seventh ground. The Bodhisattva, dwelling in this ground, through the gate of wisdom that discerns well, the light of wisdom extinguishes the afflictions and heat of sentient beings.' 'For example, O sons of the Buddha! If the Great Brahma King (Mahabrahma, the ruler of the Form Realm) of a thousand worlds can, at one time, spread loving-kindness to fill a thousand worlds, and also emit light to illuminate them all. O sons of the Buddha! The Bodhisattva Mahasattva is also like this, dwelling in the Immovable Ground, he can emit light from his body to illuminate sentient beings in worlds equal to the number of dust particles in one hundred and three thousand great chiliocosms, and then extinguish their afflictions and heat, bringing them coolness.' 'O sons of the Buddha! This is a brief explanation of the Bodhisattva Mahasattva's Immovable Ground; if explained in detail, it could not be exhausted even in countless kalpas.' 'The Bodhisattva, dwelling in this ground, often becomes a Great Brahma King, ruling over a thousand worlds, with sharp faculties. He forms connections with sentient beings, Sravakas, Pratyekabuddhas, and Bodhisattvas on the path of paramita (perfection), without end; and when speaking about the differences in the nature of the world, no one can refute him. The good deeds he performs, whether giving, kind speech, benefiting others, or working together, are never separate from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Bodhisattva companions, and even not separate from
念一切種智。常生是心：『我當何時于眾生中為首、為尊，乃至於一切眾生為依止者？』是菩薩若欲勤行精進，于須臾間得百萬三千大千世界微塵數諸三昧，乃至能示百萬三千大千世界微塵數菩薩眷屬——若以願力，神通自在能過是數，若干百千萬億劫不可稱計。」
爾時，金剛藏菩薩欲重明此義而說偈言：
「菩薩住七地， 慧方便已得， 善集助道法， 大愿之所繫， 諸佛神力護， 善根悉成就， 求于勝智故， 能入第八地。 善集於福德， 而有深慈悲， 離諸有量心， 心同如虛空。 如所說法中， 心得決定力， 如是得寂滅， 微妙無生忍。 諸法從本來， 無生亦無滅， 無相亦無出， 不失亦不行； 諸法初中后， 與如無分別， 無有心意行， 同若如虛空。 成就如是忍， 無有諸戲論， 得是不動地， 甚深寂滅行。 一切諸世間， 不能得測量； 一切諸心相， 皆悉已壞盡。 菩薩住是地， 心識無分別， 如入滅盡定， 無念想分別。 猶如人夢中， 遽欲行渡水， 覺則心廓然， 自知無所作。 得是深忍已， 一切想念滅， 亦如諸梵王， 無慾界煩惱。 先以願力護，
{ "translations": [ "現代漢語譯本", "念想著一切種智（sarvajñāna，指佛陀所具有的對一切事物和現象的智慧）。常常生起這樣的心念：『我應當在何時于眾生之中成為首領、成為最受尊敬的，乃至成為一切眾生的依靠？』這樣的菩薩如果想要勤奮修行精進，在極短的時間內就能獲得如百萬三千大千世界微塵數般多的三昧（samādhi，指禪定），乃至能夠示現如百萬三千大千世界微塵數般多的菩薩眷屬——如果憑藉願力，神通自在能夠超過這個數量，即使經過若干百千萬億劫也無法計算。」 , "", "這時，金剛藏菩薩（Vajragarbha Bodhisattva）想要再次闡明這個道理，於是說了偈頌：", "", "『菩薩安住于第七地（指菩薩修行過程中的第七個階段），智慧和方便已經獲得，", "善於積累助道的法門，被大愿所繫縛，", "受到諸佛神力的護佑，善根全部成就，", "爲了追求殊勝的智慧，能夠進入第八地。", "善於積累福德，並且具有深厚的慈悲心，", "遠離一切有限的心量，心如同虛空一般廣大。", "在所宣說的法中，內心獲得決定的力量，", "像這樣獲得寂滅，達到微妙的無生忍（anutpattika-dharma-kṣānti，指對諸法不生不滅的真理的領悟）。", "諸法從本來，就沒有生也沒有滅，", "沒有相狀也沒有出現，不失壞也不執行；", "諸法初、中、后，與如如（tathatā，指真如實性）沒有分別，", "沒有心意和行為，如同虛空一般。", "成就這樣的忍，沒有一切戲論（指無意義的辯論），", "獲得不動地（acalā-bhūmi，指菩薩修行過程中的第八個階段），達到甚深寂滅的境界。", "一切世間，都無法測量；", "一切心的相狀，都已完全破除。", "菩薩安住于這個地，心識沒有分別，", "如同進入滅盡定（nirodha-samāpatti，指一種極深的禪定狀態），沒有念頭和分別。", "猶如人在夢中，急切地想要過河，", "醒來後心胸開闊，自己知道沒有做什麼。", "獲得這種甚深的忍之後，一切想念都滅盡，", "也像諸梵王（brahmā，指色界天的天神），沒有欲界的煩惱。", "先前以願力護持，" ], "english_translations": [ "English version", "Thinking of all-knowing wisdom (sarvajñāna). Constantly giving rise to this thought: 『When will I be the leader, the most honored among all beings, and even the refuge for all beings?』 If such a Bodhisattva wishes to diligently practice with vigor, in an instant, they can attain as many samādhis (meditative absorptions) as the dust particles in a million three-thousand great chiliocosms, and even manifest as many Bodhisattva retinues as the dust particles in a million three-thousand great chiliocosms—if by the power of their vows, their supernatural abilities can surpass this number, even after countless hundreds of millions of kalpas (eons), it cannot be calculated.」", "", "At that time, Vajragarbha Bodhisattva, wishing to further clarify this meaning, spoke in verses:", "", "『Bodhisattvas abiding in the seventh bhūmi (stage of Bodhisattva practice), having already attained wisdom and skillful means,", "Well-accumulating the methods that aid the path, bound by great vows,", "Protected by the divine power of all Buddhas, all roots of goodness are accomplished,", "Seeking supreme wisdom, they are able to enter the eighth bhūmi.", "Well-accumulating merit, and possessing profound compassion,", "Departing from all limited minds, their minds are like the vastness of space.", "In the Dharma that is spoken, the mind gains the power of determination,", "Thus attaining quiescence, reaching the subtle non-origination forbearance (anutpattika-dharma-kṣānti).", "All dharmas (phenomena) from the beginning, have neither origination nor cessation,", "Without form, without appearance, neither lost nor moving;", "The beginning, middle, and end of all dharmas, are without distinction from tathatā (suchness),", "Without mind, intention, or action, like the vastness of space.", "Accomplishing such forbearance, without any frivolous debates,", "Attaining the immovable bhūmi (acalā-bhūmi), reaching the profound state of quiescence.", "All the worlds, cannot measure it;", "All aspects of the mind, are completely destroyed.", "Bodhisattvas abiding in this bhūmi, their consciousness is without discrimination,", "Like entering nirodha-samāpatti (cessation of perception and feeling), without thoughts or discriminations.", "Like a person in a dream, eagerly wanting to cross a river,", "Upon awakening, their mind is clear, knowing they have done nothing.", "Having attained this profound forbearance, all thoughts are extinguished,", "Also like the Brahmās (gods of the form realm), without the afflictions of the desire realm.", "Previously protected by the power of vows," ] }
諸佛今勸言： 『如是第一忍， 是諸佛職位。 我等深智力、 無畏、不共法， 汝既無有此， 當加勤精進。 汝今雖得滅， 一切煩惱火， 當觀諸世間， 煩惱常熾然。 當念本所愿， 欲利諸眾生， 悉遍知諸法， 廣度於一切。 諸法實性相， 常住無變異， 二乘亦得此， 不以得名佛； 但以得無礙， 甚深微妙智， 通達三世故， 乃得名為佛。 是諸無等等， 天人所恭敬， 開是眾智門， 令入諸佛法。 成就無邊底， 無量妙智慧， 先所行諸法， 不及今一念。』 如是諸菩薩， 得妙智慧地， 能在一念中， 身遍於十方。 入是智慧門， 行道疾無礙， 如行於大海， 風力令去疾。 離諸功用心， 但在於智業， 觀十方世界， 成、壞及與住； 能知四大一， 亦知種種異， 小、大、無量相， 種種諸差別； 能數知三千， 大千界微塵， 亦知眾生身， 四大微塵數； 諸天身眾寶， 微塵數差別， 皆悉遍照了， 余亦如是知。 智慧因緣故， 心轉得調柔， 為利諸眾生， 遍諸世界身； 能于眾生身， 而自作己身， 及諸佛世界
【現代漢語翻譯】 現代漢語譯本 諸佛現在勸誡說： 『這樣的第一忍辱（Kshanti，忍耐），是諸佛的職位。 我們具有深厚的智慧力量、無畏的勇氣和不共的佛法（Buddha-dharma，佛陀的教法）， 你既然沒有這些，就應當更加勤奮精進。 你現在雖然已經滅盡了一切煩惱之火， 但應當觀察世間，煩惱仍然常常熾盛燃燒。 應當憶念你最初的願望，想要利益一切眾生， 完全通曉一切法，廣泛地度化一切眾生。 諸法的真實體性，是常住不變的， 二乘（Shravaka-yana和Pratyekabuddha-yana，聲聞乘和緣覺乘）也能證得這種體性，但不能因此被稱為佛； 只有證得無礙、甚深微妙的智慧， 通達過去、現在、未來三世，才能被稱為佛。 這些無與倫比的佛，是天人和世人所恭敬的， 他們開啟了眾智之門，使眾生進入諸佛的法門。 成就無邊無際、無量無邊的微妙智慧， 先前所修行的諸法，比不上現在一念的功德。』 像這樣的菩薩，證得了微妙智慧的境界， 能在一念之間，使自身遍佈十方世界。 進入這種智慧之門，修行佛道迅速無礙， 就像在大海中航行，風力使船快速前進一樣。 他們脫離了用功用心的階段，只專注于智慧的運用， 觀察十方世界，成、住、壞的各個階段； 能知四大（地、水、火、風）的統一性，也能知它們的種種差異， 小、大、無量的各種形態，以及種種差別； 能數清三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）的微塵， 也能知道眾生身體中四大微塵的數量； 諸天身體上的各種珍寶，以及微塵數量的差別， 都能完全照見了解，其餘的也像這樣知道。 因為智慧的緣故，心變得調柔， 爲了利益一切眾生，遍佈各個世界； 能在眾生的身體中，化現出自己的身體， 以及諸佛的世界。
【English Translation】 English version The Buddhas now advise: 'Such is the first patience (Kshanti), it is the position of all Buddhas. We possess profound wisdom power, fearlessness, and unique Buddha-dharma (Buddha's teachings), Since you do not have these, you should be more diligent and strive harder. Although you have now extinguished all the fires of affliction, You should observe the world, where afflictions still constantly blaze. You should remember your original vow, to benefit all sentient beings, To fully understand all dharmas, and extensively liberate all beings. The true nature of all dharmas is permanent and unchanging, The two vehicles (Shravaka-yana and Pratyekabuddha-yana) can also attain this nature, but they are not called Buddhas because of it; Only by attaining unobstructed, profound, and subtle wisdom, And by understanding the three times—past, present, and future—can one be called a Buddha. These incomparable Buddhas are revered by gods and humans, They open the gates of wisdom for all, enabling beings to enter the Buddhas' Dharma. They achieve boundless, immeasurable, and subtle wisdom, The merits of all the practices they did before cannot compare to the merit of a single thought now.' Such Bodhisattvas, having attained the realm of subtle wisdom, Can, in a single moment, manifest their bodies throughout the ten directions. Entering this gate of wisdom, their practice of the path is swift and unobstructed, Like sailing on the ocean, where the wind propels the ship quickly. They have moved beyond the stage of effort and focus solely on the activity of wisdom, Observing the ten directions, the stages of formation, existence, and destruction of worlds; They can know the unity of the four great elements (earth, water, fire, and wind), and also their various differences, The small, large, and immeasurable forms, and all their distinctions; They can count the dust particles of the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu), And also know the number of dust particles of the four great elements in the bodies of sentient beings; The various treasures on the bodies of the gods, and the differences in the number of dust particles, They can completely see and understand, and know the rest in the same way. Because of the cause of wisdom, their minds become gentle and pliable, To benefit all sentient beings, they pervade all worlds; They can manifest their own bodies within the bodies of sentient beings, And in the worlds of all Buddhas.
， 諸餘種種身。 如日、月隨風， 影現一切水； 菩薩亦如是， 隨順智慧風， 常住於法性， 湛然不移動， 于凈心眾生， 各現其身像。 隨諸心所樂， 而現為受生， 于諸人天會， 悉皆示其身。 菩薩于因緣， 和合中自在， 乃至能隨意， 而為現佛身。 眾生、國土身、 業報賢聖身、 智身與法身， 知皆同平等。 以是因緣故， 得如意神通， 為令世歡喜， 而現種種身。 能得於十種， 妙大自在智， 所作隨智行， 順於慈悲心。 諸佛所有法， 皆能善修習， 住三凈業中， 不動如須彌。 能得大菩薩， 所有十種力， 一切諸魔眾， 皆所不能轉。 常為諸佛護、 釋梵所敬禮、 密跡金剛神， 常隨而侍衛。 菩薩得是地， 功德無有量， 百千萬億劫， 說之不可盡。 得近無數佛， 增益諸善根， 如真金雜寶， 莊嚴在王頸。 菩薩在是地， 多作大梵王， 典領千國土， 功德富無量。 能以三乘教， 而無有窮盡， 慈心光普照， 破諸煩惱熱。 若欲于須臾， 能得百三千， 大千世界數， 微塵諸三昧。 能見十方佛，
【現代漢語翻譯】 現代漢語譯本 還有其他種種化身。 就像太陽和月亮隨著風，在一切水面上顯現倒影； 菩薩也像這樣，順應智慧之風， 常住在法性（dharma-nature）之中，清澈不動搖， 在清凈心的眾生面前，各自顯現他們的身形。 隨著眾生心中所喜愛的，而顯現為受生， 在人天集會中，都示現他們的身形。 菩薩在因緣和合中自在， 甚至能隨意顯現佛身。 眾生的身、國土的身、業報的身、賢聖的身、 智慧的身與法身，知道它們都是平等無別的。 因為這個因緣，得到如意神通， 爲了讓世間歡喜，而顯現種種化身。 能得到十種微妙的大自在智慧， 所作所為都隨順智慧而行，順應慈悲之心。 諸佛所有的法，都能善於修習， 安住在身、口、意三凈業中，不動如須彌山（Mount Sumeru）。 能得到大菩薩所有的十種力量， 一切魔眾都不能動搖。 常為諸佛所護佑、釋提桓因（Śakra）和梵天（Brahmā）所敬禮， 密跡金剛神（Vajrapāṇi）常隨侍衛。 菩薩得到這個地（bhūmi），功德無量， 百千萬億劫也說不盡。 能親近無數佛，增益各種善根， 就像真金雜寶，莊嚴在國王的頸項上。 菩薩在這個地，多作大梵天王， 統領千個國土，功德富饒無量。 能以三乘教法，而無有窮盡， 慈悲的光芒普照，破除各種煩惱的熱惱。 如果想要在須臾之間，能得到百三千， 大千世界數量的微塵三昧（samādhi）。 能見到十方佛，
【English Translation】 English version And various other forms. Like the sun and moon following the wind, their reflections appear in all waters; Bodhisattvas are also like this, following the wind of wisdom, Constantly abiding in the dharma-nature, clear and unmoving, Before sentient beings with pure minds, each manifests their own form. According to what pleases the minds of sentient beings, they appear as rebirths, In gatherings of humans and gods, they all show their forms. Bodhisattvas are free in the union of causes and conditions, Even able to manifest the form of a Buddha at will. The forms of sentient beings, the forms of lands, the forms of karmic retribution, the forms of sages, The forms of wisdom and the dharma-body, knowing they are all equal and without difference. Because of this cause and condition, they obtain wish-fulfilling spiritual powers, To make the world rejoice, they manifest various forms. They can obtain ten kinds of subtle great sovereign wisdom, Their actions follow wisdom, in accordance with a compassionate heart. All the dharmas of the Buddhas, they can skillfully practice, Abiding in the three pure karmas of body, speech, and mind, unmoving like Mount Sumeru. They can obtain the ten powers of great Bodhisattvas, All the hosts of demons cannot shake them. They are constantly protected by the Buddhas, revered by Śakra and Brahmā, Vajrapāṇi always follows and guards them. Bodhisattvas who attain this bhūmi have immeasurable merits, Which cannot be fully described in hundreds of thousands of millions of kalpas. They can draw near to countless Buddhas, increasing all their roots of goodness, Like pure gold and various jewels, adorning the neck of a king. Bodhisattvas in this bhūmi often become great Brahma kings, Governing thousands of lands, their merits are rich and immeasurable. They can teach the three vehicles without end, The light of compassion shines everywhere, breaking the heat of all afflictions. If they wish, in an instant, they can obtain hundreds of three thousand, Great chiliocosm's worth of dust-like samādhis. They can see the Buddhas of the ten directions,
其數亦如是， 若以其願力， 過是無有量。 今已略解說， 第八地妙相， 若廣演說者， 千億劫不盡。」
十住經卷第三 大正藏第 10 冊 No. 0286 十住經
十住經卷第四
後秦三藏鳩摩羅什譯
妙善地第九
佛子演說此， 八地妙義時， 以佛神力故， 震動無量國。 一切智身出， 無量微妙光， 遍照十方界， 眾生得安樂。 千萬數菩薩， 住于虛空中， 設眾妙供養， 諸天所無有。 大自在天王， 並及他化王， 歡喜眾妙供， 大海功德佛。 天女數千萬， 恭敬咸歡喜， 同以微妙音， 歌嘆佛功德： 「以佛神力故， 出如是妙法， 善行寂滅者， 無有諸噁心。 各在於其地， 善修菩薩行， 利益世間故， 遍游於十方。 示眾以佛道， 心同空無礙， 諸菩薩神力， 上妙供養具。 勝十方人天， 福德之所致， 佛子樂智者， 以此示佛力。 於一國不動， 而現一切處， 利益於世間， 如滿月明凈。 滅一切音聲、 語言、諸想念， 而以諸音聲， 說法猶如響。 隨眾生下劣， 其心厭沒者， 示說聲聞道，
【現代漢語翻譯】 現代漢語譯本 他們的數量也是如此，如果憑藉他們的願力，那將是無法估量的。現在已經簡略地解釋了第八地（不動地）的微妙景象，如果要廣泛地演說，即使經過千億劫也說不完。
《十住經》卷第三 大正藏第10冊 No. 0286 《十住經》
《十住經》卷第四
後秦三藏鳩摩羅什譯
妙善地第九
當佛子們演說這第八地（不動地）的微妙意義時，由於佛陀的神力，震動了無量的國土。一切智（佛陀的智慧）之身發出無量微妙的光芒，遍照十方世界，使眾生得到安樂。成千上萬的菩薩，安住在虛空中，設定各種美妙的供養，這些是諸天所沒有的。大自在天王（欲界頂天的天王），以及他化自在天王（欲界第六天的天王），都歡喜地供養，讚歎具有大海般功德的佛陀。數千萬的天女，恭敬地歡喜，一同用微妙的聲音，歌頌佛陀的功德：『由於佛陀的神力，才出現如此美妙的佛法，善於修行寂滅的人，沒有各種噁心。他們各自安住于自己的修行地，善於修習菩薩的行持，爲了利益世間，遍游於十方。向眾生展示佛道，他們的心如同虛空一樣無礙，諸菩薩的神力，以及上妙的供養器具，勝過十方人天，這是福德所致，佛子們樂於智慧，以此來顯示佛陀的力量。他們在一個國土中不動，卻顯現在一切地方，利益世間，如同滿月一樣明亮清凈。他們滅除一切音聲、語言、各種念頭，卻用各種音聲，說法如同迴響。隨著眾生根性的下劣，以及那些心厭倦沉沒的人，就為他們開示聲聞道（小乘的修行道路），
【English Translation】 English version Their number is also like that; if based on their vows, it would be immeasurable. Now, I have briefly explained the wondrous aspects of the eighth ground (Immovable Ground); if one were to expound on it extensively, it would not be exhausted even after billions of kalpas.
Chapter Three of the Daśabhūmika Sūtra Taisho Tripitaka Volume 10, No. 0286, Daśabhūmika Sūtra
Chapter Four of the Daśabhūmika Sūtra
Translated by Tripiṭaka Kumārajīva of the Later Qin Dynasty
The Ninth Ground: The Ground of Excellent Wisdom
When the Buddha's disciples expounded on the wondrous meaning of the eighth ground (Immovable Ground), due to the Buddha's spiritual power, countless lands were shaken. The body of All-Wisdom (Buddha's wisdom) emitted immeasurable, subtle light, illuminating the ten directions, bringing peace and joy to all beings. Tens of millions of Bodhisattvas, dwelling in the empty space, set up various exquisite offerings, which are not found among the gods. The Great King of the Free Heavens (king of the highest heaven in the desire realm), and the King of the Paranirmitavaśavartin Heavens (king of the sixth heaven in the desire realm), joyfully made offerings, praising the Buddha with merit like the great ocean. Tens of millions of heavenly maidens, respectfully rejoicing, together used subtle sounds to sing praises of the Buddha's merits: 'Due to the Buddha's spiritual power, such wonderful Dharma appears; those who are skilled in practicing quiescence have no evil thoughts. They each dwell in their respective grounds of practice, skillfully cultivating the Bodhisattva's practices, and for the benefit of the world, they travel throughout the ten directions. They show the path of the Buddha to beings, their minds are like the void, unobstructed; the spiritual power of the Bodhisattvas, and the supreme offerings, surpass those of humans and gods in the ten directions, this is due to their merit. The Buddha's disciples delight in wisdom, and use this to demonstrate the Buddha's power. They do not move in one land, yet appear in all places, benefiting the world, like the full moon, bright and pure. They extinguish all sounds, languages, and thoughts, yet use all sounds to preach the Dharma like an echo. According to the inferior nature of beings, and those whose minds are weary and sinking, they reveal the path of the Śrāvakas (the path of the Hinayana),'
令出於眾苦； 隨所有眾生， 諸根少利者， 樂於因緣法， 為說辟支佛； 隨所有利根， 利益眾生者， 有大慈悲心， 為說菩薩法； 若無上大心， 決定樂大事， 為示于佛身， 說無量佛法。 譬如幻化師， 示種種身色， 如是諸身相， 皆無有實事。 如是諸佛子， 善知智慧術， 能示一切行， 心離於有無。」 諸天女千萬， 微妙音歌嘆， 如是歌嘆已， 默然而視佛。 又解脫月言： 「佛子！大會凈， 一心願樂聞， 過八地正行。」
金剛藏菩薩言：「佛子！諸菩薩摩訶薩以如是無量智善觀佛道，欲更求轉勝深寂滅解脫、欲轉勝思惟如來智慧、欲入如來深密法中、欲選擇取不可思議大智慧、欲選擇諸陀羅尼三昧重令清凈、欲令諸神通廣大、欲隨順世間差別行，欲修諸力、無畏、佛不共法無能壞者，欲順行諸佛轉法輪力、欲不捨所受大悲大愿，得入第九地。
「諸菩薩住此地中，如實知起善、不善、無記法行，知有漏、無漏法行，世間、出世間法行，思議、不可思議法行，定、不定法行，聲聞、辟支佛法行，菩薩道法行、如來地法行，有為法、無為法行。
「隨順如是智慧，如實知菩提心所行難、知諸
【現代漢語翻譯】 現代漢語譯本 從眾生的苦難中產生教誨； 對於那些根器遲鈍的眾生， 他們樂於接受因緣法（指事物之間相互依存的法則）， 就為他們宣說辟支佛（獨覺者）的教法； 對於那些根器敏銳，能夠利益眾生的， 具有大慈悲心的眾生， 就為他們宣說菩薩的教法； 如果有人具有無上的大願心， 決心要成就偉大的事業， 就為他們展示佛的法身， 宣說無量無邊的佛法。 譬如幻術師， 展示種種不同的身形和顏色， 這些身形和相貌， 實際上都不是真實存在的。 就像這些佛的弟子們， 善於運用智慧的法術， 能夠展示一切行為， 他們的心卻遠離了有和無的執著。 千萬天女， 用美妙的聲音歌唱讚歎， 這樣歌唱讚歎之後， 她們默默地注視著佛陀。 解脫月菩薩又說： '佛子！大會清凈， 一心渴望聽聞， 超越八地（菩薩修行階位）的正行。' 金剛藏菩薩說：'佛子！諸位菩薩摩訶薩以這樣無量的智慧善巧地觀察佛道，想要進一步尋求更加殊勝的寂滅解脫，想要進一步思惟如來的智慧，想要進入如來深奧秘密的法中，想要選擇獲取不可思議的大智慧，想要選擇諸陀羅尼（總持）三昧（禪定）使其更加清凈，想要使諸神通廣大，想要隨順世間的差別而行，想要修習諸力（十力）、無畏（四無畏）、佛不共法（佛獨有的功德）而無能破壞者，想要順應諸佛轉法輪的力量，想要不捨棄所受的大悲大愿，從而得以進入第九地（菩薩修行階位）。' '諸菩薩安住在這個地中，如實地了知善、不善、無記（非善非惡）法的行為，了知有漏（煩惱）和無漏（解脫）法的行為，世間和出世間法的行為，可思議和不可思議法的行為，定（禪定）和不定法的行為，聲聞（小乘）和辟支佛（獨覺）法的行為，菩薩道法的行為，如來地法的行為，有為法和無為法的行為。' '隨順這樣的智慧，如實地了知菩提心所行的艱難，了知諸'
【English Translation】 English version Teachings arise from the suffering of beings; For those beings whose faculties are dull, Who delight in the law of dependent origination (the law of interconnectedness), The teachings of Pratyekabuddhas (Solitary Buddhas) are expounded; For those with sharp faculties, who can benefit beings, And possess great compassion, The teachings of Bodhisattvas are expounded; If there are those with supreme aspiration, Determined to accomplish great deeds, The Dharma body of the Buddha is shown to them, And immeasurable Buddha-Dharma is expounded. Like a magician, Who displays various forms and colors, These forms and appearances, Are not actually real. Likewise, these disciples of the Buddha, Are skilled in the art of wisdom, Able to demonstrate all actions, Yet their minds are detached from the attachment of existence and non-existence. Thousands of celestial maidens, Sing praises with subtle voices, After singing praises in this way, They silently gaze at the Buddha. Vimoksha-chandra (Liberation Moon) Bodhisattva then said: 'Buddha-sons! The assembly is pure, With one mind, we wish to hear, The righteous practices beyond the eighth Bhumi (stage of Bodhisattva practice).' Vajragarbha (Diamond Womb) Bodhisattva said: 'Buddha-sons! The Bodhisattva-Mahasattvas, with such immeasurable wisdom, skillfully observe the Buddha-path, desiring to further seek the more excellent, profound, and tranquil liberation, desiring to further contemplate the wisdom of the Tathagata, desiring to enter the profound and secret Dharma of the Tathagata, desiring to choose and obtain inconceivable great wisdom, desiring to choose the Dharani (mantra) Samadhi (meditative absorption) to make them more pure, desiring to make all supernatural powers vast, desiring to accord with the differences of the world, desiring to cultivate the powers (ten powers), fearlessness (four fearlessnesses), and unique qualities of the Buddha that cannot be destroyed, desiring to follow the power of the Buddhas' turning of the Dharma wheel, desiring not to abandon the great compassion and vows they have taken, thereby attaining entry into the ninth Bhumi (stage of Bodhisattva practice).' 'The Bodhisattvas who abide in this Bhumi, truly know the actions of good, non-good, and neutral (neither good nor bad) dharmas, know the actions of defiled (with afflictions) and undefiled (without afflictions) dharmas, the actions of worldly and transcendental dharmas, the actions of conceivable and inconceivable dharmas, the actions of fixed (in meditation) and unfixed dharmas, the actions of Sravaka (Hearer) and Pratyekabuddha (Solitary Buddha) dharmas, the actions of the Bodhisattva path, the actions of the Tathagata Bhumi, the actions of conditioned and unconditioned dharmas.' 'Following such wisdom, they truly know the difficulties of the Bodhicitta (awakening mind) practice, know the'
煩惱難、業難、諸根難、愿樂難、性難、志心難、深心難、生難、殘氣難、三聚差別難。知眾生諸心差別相、心雜相、心輕轉相、心壞不壞相、心無形相、心無邊遍自在相、心清凈差別相、心垢相、心無垢相、心縛相、心解相、心諂曲相、心質直相、心隨道相，皆如實知。
「是菩薩知煩惱深相、知淺相，知煩惱心伴相、不離相，知使纏差別相，知是心相應、不相應相，知是生時得果報相、知是三界中差別相、知愛癡見深入如箭相、知憍慢癡重罪相、知是三業因緣不斷相，略說乃至如實知入八萬四千煩惱行差別相。
「是菩薩知諸業善不善無記相、分別未分別相、心伴相、不離相、自然盡相、行道盡相、種相、集相、不失果報相、次第相、有報相、無報相、黑黑報相、白白報相、黑白黑白報相、非黑非白能盡業相、知業起處相、受業法別異相、知無量因緣起業相、知世間業出世間業差別相、現報相、生報相、后報相、隨諸業定相、不定相，略說乃至如實知八萬四千諸業差別相。
「是菩薩知諸根軟中利差別相、知先際后際別異相、不別異相、知上中下相、知煩惱伴相、不相離相、隨諸乘定相、不定相、淳熟相、未淳熟相、隨心行相、易壞相、深取相、增上相、不可壞相、轉相、不轉相、三世差別相
【現代漢語翻譯】 現代漢語譯本：煩惱難以斷除，業力難以消除，諸根難以調伏，願望和喜好難以滿足，本性難以改變，意志難以堅定，內心難以深入，生命難以獲得，殘餘的習氣難以去除，三聚（指戒律中的三種類別）的差別難以理解。菩薩能如實地知曉眾生各種不同的心念，包括心的雜亂狀態、心的輕浮轉變、心可能被破壞或不被破壞的狀態、心無形無相的狀態、心無邊無際自在的狀態、心清凈的差別、心的污垢、心的無垢、心的束縛、心的解脫、心的虛偽諂媚、心的正直坦誠、心隨順正道的狀態，都能如實地知曉。 菩薩能知曉煩惱的深淺，知曉煩惱與心相伴或不相離的狀態，知曉使和纏的差別，知曉煩惱與心相應或不相應的狀態，知曉煩惱在產生時所獲得的果報，知曉煩惱在三界中的差別，知曉愛、癡、見深入人心如箭矢一般，知曉驕慢和愚癡的深重罪過，知曉身、口、意三業的因緣相續不斷，簡略地說，乃至能如實地知曉八萬四千種煩惱行為的差別。 菩薩能知曉諸業的善、不善和無記的狀態，能分辨已分別和未分別的狀態，知曉業與心相伴或不相離的狀態，知曉業自然消盡或通過修行消盡的狀態，知曉業的種子、積聚、不失果報的狀態，知曉業的次第、有報和無報的狀態，知曉黑業得黑報、白業得白報、黑白業得黑白報、非黑非白業能消盡業的狀態，知曉業的生起之處，知曉受業的法則差異，知曉無量因緣生起業，知曉世間業和出世間業的差別，知曉現世報、來世報和後世報，知曉業的定業和不定業，簡略地說，乃至能如實地知曉八萬四千種諸業的差別。 菩薩能知曉諸根的軟、中、利鈍的差別，知曉先際和后際的差異，知曉不差異的狀態，知曉上、中、下的差別，知曉諸根與煩惱相伴或不相離的狀態，知曉諸根隨順不同乘的定業和不定業，知曉諸根的成熟和未成熟的狀態，知曉諸根隨順心行的狀態，知曉諸根容易被破壞的狀態，知曉諸根的深入執取，知曉諸根的增上，知曉諸根不可破壞的狀態，知曉諸根的轉變和不轉變，知曉諸根在三世中的差別。
【English Translation】 English version: Difficulties lie in afflictions, karma, the senses, desires and pleasures, nature, determination, deep mind, birth, residual habits, and the differences in the three aggregates (referring to the three categories in precepts). A Bodhisattva truly knows the various minds of sentient beings, including the confused state of mind, the fickle changes of mind, the state of mind that can be destroyed or not, the formless state of mind, the boundless and free state of mind, the differences in the purity of mind, the defilements of mind, the undefiled state of mind, the bondage of mind, the liberation of mind, the deceitful and flattering mind, the honest and straightforward mind, and the mind that follows the path. All these are known as they truly are. A Bodhisattva knows the depth and shallowness of afflictions, knows the state of afflictions being accompanied by or inseparable from the mind, knows the differences between the 'shǐ' (fetters) and 'chán' (entanglements), knows the state of afflictions being in accordance with or not in accordance with the mind, knows the karmic retribution obtained when afflictions arise, knows the differences of afflictions in the three realms, knows that love, ignorance, and views penetrate the mind like arrows, knows the heavy sins of arrogance and ignorance, knows that the causes and conditions of the three karmas of body, speech, and mind continue without interruption. In short, they truly know the differences in the eighty-four thousand kinds of afflictive behaviors. A Bodhisattva knows the states of good, bad, and neutral karma, can distinguish between the states of having been differentiated and not having been differentiated, knows the state of karma being accompanied by or inseparable from the mind, knows the state of karma naturally ceasing or ceasing through practice, knows the seeds, accumulation, and non-loss of karmic retribution, knows the order, retribution, and non-retribution of karma, knows that black karma yields black retribution, white karma yields white retribution, black and white karma yields black and white retribution, and non-black and non-white karma can exhaust karma, knows the place where karma arises, knows the differences in the laws of receiving karma, knows that karma arises from countless causes and conditions, knows the differences between worldly and transcendental karma, knows the retribution in the present life, the next life, and subsequent lives, knows the fixed and unfixed nature of karma. In short, they truly know the differences in the eighty-four thousand kinds of karma. A Bodhisattva knows the differences in the softness, middleness, and sharpness of the senses, knows the differences between the past and future, knows the state of non-difference, knows the differences between the superior, middle, and inferior, knows the state of the senses being accompanied by or inseparable from afflictions, knows the fixed and unfixed nature of the senses according to different vehicles, knows the mature and immature states of the senses, knows the state of the senses following the mind's actions, knows the state of the senses being easily destroyed, knows the deep attachment of the senses, knows the enhancement of the senses, knows the indestructible state of the senses, knows the transformation and non-transformation of the senses, and knows the differences of the senses in the three times.
、深隱共生差別相，略說乃至如實知八萬四千諸根差別相。
「是菩薩知眾生諸欲樂軟中利相，略說乃至如實知八萬四千欲樂差別相。
「是菩薩知諸性軟中利相，略說乃至如實知八萬四千諸性差別相。
「是菩薩知深心軟中利相，略說乃至如實知八萬四千深心差別相。
「是菩薩分別知諸結使，有伴共心生、不共心生，心相應、心不相應深入相，無始來隨惱眾生相與一切禪定、解脫、神通相違，堅繫縛，三界系無量心而不現前，開諸業門而無所知可對治相、無所有相、無定事相、不異聖道相、滅動相。
「是菩薩如實知諸生差別相，所謂地獄、畜生、餓鬼、阿修羅、人、天差別，色界、無色界差別，有想、無想差別。業是田、愛是水、無明是黑闇、覆識是種子、後身是生牙、名色共生而不相離，有癡愛相、續相，欲生、欲作、欲愛，不離樂眾生相、分別三界差別相、三有相續相，皆如實知。
「是菩薩如實知諸習氣，若有餘、若無餘，隨所生處有習氣、隨共眾生住有習氣、隨業煩惱有習氣、善不善無記有習氣、離欲有習氣、隨後身有習氣、次第隨逐有習氣。深入道斷相、持煩惱相，離則無法，皆如實知。
「是菩薩如實知眾生定不定相、正定相、邪定相、不定相、邪見
【現代漢語翻譯】 現代漢語譯本：菩薩深入瞭解眾生深藏的、相互依存的、各不相同的根性，簡略地說，乃至如實地知曉八萬四千種根性的差別相。 菩薩瞭解眾生各種慾望和喜好的軟、中、利等不同特性，簡略地說，乃至如實地知曉八萬四千種慾望和喜好的差別相。 菩薩瞭解眾生各種性格的軟、中、利等不同特性，簡略地說，乃至如實地知曉八萬四千種性格的差別相。 菩薩瞭解眾生深層心念的軟、中、利等不同特性，簡略地說，乃至如實地知曉八萬四千種深層心念的差別相。 菩薩分別瞭解各種煩惱結使，包括與心同時生起、不與心同時生起、與心相應、與心不相應的深入狀態，以及這些煩惱結使從無始以來如何困擾眾生，如何與一切禪定、解脫、神通相違背，如何堅固地束縛眾生，如何使眾生被束縛於三界而無法顯現清凈心，如何開啟各種業力之門卻無從知曉其對治方法，如何呈現無所有相、無定事相、不異於聖道相、滅動相。 菩薩如實地知曉各種生命形態的差別相，包括地獄、畜生、餓鬼、阿修羅（意為非天，一種神道眾生）、人、天等差別，有色（指物質形態）和無色（指非物質形態）的差別，有想（有意識）和無想（無意識）的差別。業力是田地，愛慾是水，無明是黑暗，覆識是種子，後世的身體是新生的嫩芽，名色（精神和物質）共同產生且不可分離，有癡愛相、延續相，有欲生、欲作、欲愛，不離對快樂的執著，分別瞭解三界的差別相、三有（欲有、色有、無色有）的相續相，所有這些都如實地知曉。 菩薩如實地知曉各種習氣，包括有餘習氣和無餘習氣，隨所生之處而有的習氣，隨與眾生共住而有的習氣，隨業力煩惱而有的習氣，隨善、不善、無記（非善非惡）而有的習氣，離欲而有的習氣，隨後世身體而有的習氣，次第相隨而有的習氣。深入瞭解這些習氣的斷除之相、執持煩惱之相，以及當這些習氣被去除時，便無法再找到它們的實相，所有這些都如實地知曉。 菩薩如實地知曉眾生的定與不定之相，包括正定（正確的禪定）、邪定（錯誤的禪定）、不定（不確定的禪定）之相，以及邪見（錯誤的見解）。
【English Translation】 English version: The Bodhisattva deeply understands the hidden, interdependent, and differing natures of beings, briefly speaking, even to the point of truly knowing the eighty-four thousand different aspects of natures. The Bodhisattva understands the various desires and pleasures of beings, their soft, medium, and sharp characteristics, briefly speaking, even to the point of truly knowing the eighty-four thousand different aspects of desires and pleasures. The Bodhisattva understands the various temperaments of beings, their soft, medium, and sharp characteristics, briefly speaking, even to the point of truly knowing the eighty-four thousand different aspects of temperaments. The Bodhisattva understands the deep minds of beings, their soft, medium, and sharp characteristics, briefly speaking, even to the point of truly knowing the eighty-four thousand different aspects of deep minds. The Bodhisattva discerns and understands the various fetters of afflictions, including those that arise simultaneously with the mind, those that do not arise simultaneously with the mind, those that are in accordance with the mind, and those that are not in accordance with the mind, as well as how these afflictions have troubled beings since beginningless time, how they contradict all meditative states, liberation, and supernormal powers, how they firmly bind beings, how they cause beings to be bound in the three realms without manifesting a pure mind, how they open the doors of various karmic actions without knowing how to counteract them, how they present the aspect of non-existence, the aspect of no fixed thing, the aspect of not being different from the holy path, and the aspect of cessation of movement. The Bodhisattva truly knows the different aspects of various forms of existence, including the differences between hell, animals, hungry ghosts, asuras (meaning non-gods, a type of divine being), humans, and gods, the differences between form (referring to material forms) and formlessness (referring to non-material forms), and the differences between perception (having consciousness) and non-perception (lacking consciousness). Karma is the field, desire is the water, ignorance is the darkness, the covering consciousness is the seed, the body of the next life is the new sprout, name and form (mind and matter) arise together and are inseparable, there are aspects of ignorant love and continuity, there is the desire to be born, the desire to act, and the desire for love, not being separate from the attachment to pleasure, discerning the different aspects of the three realms, and the continuity of the three existences (desire realm, form realm, formless realm), all of which are truly known. The Bodhisattva truly knows the various habitual tendencies, including remaining habitual tendencies and non-remaining habitual tendencies, the habitual tendencies that arise wherever one is born, the habitual tendencies that arise from living with beings, the habitual tendencies that arise from karma and afflictions, the habitual tendencies that arise from good, bad, and neutral (neither good nor bad) actions, the habitual tendencies that arise from detachment, the habitual tendencies that follow the next body, and the habitual tendencies that follow in sequence. Deeply understanding the aspect of the cessation of these habitual tendencies, the aspect of holding onto afflictions, and that when these habitual tendencies are removed, their true nature cannot be found, all of which are truly known. The Bodhisattva truly knows the aspects of beings being determined and undetermined, including the aspects of right concentration (correct meditation), wrong concentration (incorrect meditation), and undetermined concentration (uncertain meditation), as well as wrong views (incorrect understandings).
中邪定相、正見中正定相，離此二無定相。一一五逆是邪定相、五根是正定相，邪位是邪定、正位是正定，更不作故，離此二位是不定相。深入邪聚有難得轉相、令修無上道因緣相、不定聚、邪定聚、眾生守護相，皆如實知。
「佛子！諸菩薩摩訶薩隨如是智，名為安住妙善地。
「菩薩住是地，知眾生如是諸行差別相，隨其解脫而與因緣。
「是菩薩知化眾生法、知度眾生法，如實知而為說法；聲聞乘相、辟支佛乘相、菩薩乘相、如來地相如實知，隨眾生因緣而為說法。隨心、隨根、隨欲樂差別而為說法；又隨行處、隨智慧處而為說法；知一切行處，隨而說法；隨眾生性，深入難處而為說法；隨道、隨生、隨煩惱、隨習氣轉故說法；隨乘令解脫故說法。
「是菩薩住此地中為大法師，守護諸佛法藏，墮在大法師深妙義中，用無量慧方便、四無礙智起菩薩言辭說法。
「是菩薩常隨四無礙智而不分別。何等為四？一、法無礙，二、義無礙，三、辭無礙，四、樂說無礙。
「是菩薩用法無礙智知諸法自相，以義無礙智知諸法差別，以辭無礙智知無分別說諸法，以樂說無礙智知諸法次第不斷。
「複次，以法無礙智知諸法無體性，以義無礙智知諸法生滅相，以辭無礙智知諸法
【現代漢語翻譯】 現代漢語譯本：邪定（錯誤的禪定）的特徵、正見中正定（正確的禪定）的特徵，離開這兩種就沒有固定的特徵。一一五逆（五種極惡的罪行）是邪定的特徵、五根（信、精進、念、定、慧五種修行能力）是正定的特徵，邪位是邪定、正位是正定，不再有其他作為，離開這兩種位置就沒有固定的特徵。深入邪聚（聚集邪見的地方）有難以轉變的現象、使人修習無上道（最高的覺悟之道）的因緣、不定聚（不確定會走向解脫或墮落的眾生）、邪定聚（註定會墮落的眾生）、眾生守護的現象，都如實地知道。 佛子！諸位菩薩摩訶薩（偉大的菩薩）隨著這樣的智慧，被稱為安住在微妙的善地。 菩薩安住在這個地，知道眾生各種行為的差別現象，隨著他們解脫的因緣而給予幫助。 這位菩薩知道教化眾生的方法、知道度化眾生的方法，如實地知道而為他們說法；聲聞乘（通過聽聞佛法而解脫的修行方式）的特徵、辟支佛乘（通過自身覺悟而解脫的修行方式）的特徵、菩薩乘（通過幫助他人解脫而解脫的修行方式）的特徵、如來地（佛的境界）的特徵如實地知道，隨著眾生的因緣而為他們說法。隨著心、隨著根、隨著慾望和喜好的差別而為他們說法；又隨著行為的場所、隨著智慧的場所而為他們說法；知道一切行為的場所，隨著這些場所而說法；隨著眾生的本性，深入難以理解的地方而為他們說法；隨著道、隨著生命、隨著煩惱、隨著習氣的轉變而說法；隨著不同的乘（修行方式）使他們解脫而說法。 這位菩薩安住在這個地中成為大法師，守護諸佛的法藏，沉浸在大法師深奧的意義中，運用無量的智慧方便、四無礙智（法無礙智、義無礙智、辭無礙智、樂說無礙智）來發起菩薩的言辭說法。 這位菩薩常常隨順四無礙智而不分別。哪四種呢？一、法無礙，二、義無礙，三、辭無礙，四、樂說無礙。 這位菩薩用法無礙智知道諸法的自性，用義無礙智知道諸法的差別，用辭無礙智知道無分別地說諸法，用樂說無礙智知道諸法的次第不斷。 再次，用法無礙智知道諸法沒有實體性，用義無礙智知道諸法的生滅現象，用辭無礙智知道諸法
【English Translation】 English version: The characteristics of wrong concentration, the characteristics of right concentration in right view, apart from these two, there are no fixed characteristics. The five rebellious acts are the characteristics of wrong concentration, the five roots are the characteristics of right concentration, the wrong position is wrong concentration, the right position is right concentration, and there is no further action, apart from these two positions, there are no fixed characteristics. Deeply entering the gathering of wrong views, there are phenomena that are difficult to change, conditions that lead to the cultivation of the unsurpassed path, the uncertain group, the group destined for wrong concentration, and the phenomena of beings being protected, all of which are known as they truly are. Buddha's children! All Bodhisattva Mahasattvas (great Bodhisattvas), following such wisdom, are called to dwell in the wonderful and virtuous ground. When a Bodhisattva dwells in this ground, he knows the differences in the various actions of sentient beings, and provides assistance according to their conditions for liberation. This Bodhisattva knows the methods of teaching sentient beings, knows the methods of liberating sentient beings, knows them as they truly are and speaks the Dharma for them; the characteristics of the Sravaka Vehicle (the path of liberation through hearing the Dharma), the characteristics of the Pratyekabuddha Vehicle (the path of liberation through self-awakening), the characteristics of the Bodhisattva Vehicle (the path of liberation through helping others), and the characteristics of the Tathagata Ground (the state of Buddhahood) are known as they truly are, and the Dharma is spoken for them according to the conditions of sentient beings. The Dharma is spoken according to the differences in mind, roots, desires, and preferences; and the Dharma is spoken according to the places of action and the places of wisdom; knowing all places of action, the Dharma is spoken accordingly; according to the nature of sentient beings, the Dharma is spoken by delving into difficult places; the Dharma is spoken according to the transformations of the path, life, afflictions, and habitual tendencies; the Dharma is spoken to liberate them according to the different vehicles (paths of practice). This Bodhisattva, dwelling in this ground, becomes a great Dharma master, protects the Dharma treasury of all Buddhas, is immersed in the profound meaning of the great Dharma master, and uses immeasurable wisdom and skillful means, and the four unobstructed wisdoms (unobstructed wisdom of Dharma, unobstructed wisdom of meaning, unobstructed wisdom of eloquence, and unobstructed wisdom of joyful speaking) to initiate the Bodhisattva's words of Dharma. This Bodhisattva always follows the four unobstructed wisdoms without discrimination. What are the four? First, unobstructed wisdom of Dharma; second, unobstructed wisdom of meaning; third, unobstructed wisdom of eloquence; fourth, unobstructed wisdom of joyful speaking. This Bodhisattva uses the unobstructed wisdom of Dharma to know the self-nature of all dharmas, uses the unobstructed wisdom of meaning to know the differences of all dharmas, uses the unobstructed wisdom of eloquence to speak of all dharmas without discrimination, and uses the unobstructed wisdom of joyful speaking to know the continuous sequence of all dharmas. Furthermore, with the unobstructed wisdom of Dharma, he knows that all dharmas have no substantiality; with the unobstructed wisdom of meaning, he knows the phenomena of arising and ceasing of all dharmas; with the unobstructed wisdom of eloquence, he knows all dharmas
假名而不斷假名說，以樂說無礙智隨假名不壞無邊說。
「複次，以法無礙智知現在諸法差別相，以義無礙智知過去、未來諸法差別相，以辭無礙智知過去、未來、現在諸法以無分別說，以樂說無礙智於一一世得無邊法相故說。
「複次，以法無礙智知諸法差別，以義無礙智知諸法義差別，以辭無礙智隨諸言音而為說法，以樂說無礙智隨所樂解而為說法。
「複次，以法無礙智以法智知諸法差別，以方便知諸法無差別；以義無礙智以比智如實知諸法差別；以辭無礙智以世智說諸法差別；以樂說無礙智知善說第一義。
「複次，以法無礙智知諸法一相不壞；以義無礙智善入陰入界諦因緣法；以辭無礙智，一切世間之所歸趣，以微妙音故；以樂說無礙智所說轉勝，能令眾生得無邊法明。
「複次，以法無礙智知諸法無有分別，攝在一乘；以義無礙智入分別諸法差別門；以辭無礙智慧說諸乘無分別義；以樂說無礙智以一法門說無邊法明。
「複次，以法無礙智慧入一切菩薩行、智行、法行、隨智行；以義無礙智慧分別說十地義差別；以辭無礙智不分別說隨順諸地道；以樂說無礙智說一切行無邊相。
「複次，以法無礙智知一切佛於一念中得菩提，以義無礙智知種種時處差別，以
【現代漢語翻譯】 現代漢語譯本：
以假名（概念性的名稱）為基礎，不斷地用假名來解釋，憑藉樂說無礙智（辯才無礙的智慧），隨著假名而不破壞其無邊的含義進行闡述。 「再者，憑藉法無礙智（通達諸法體性的智慧）瞭解現在諸法的差別相，憑藉義無礙智（通達諸法義理的智慧）瞭解過去、未來諸法的差別相，憑藉辭無礙智（通達語言表達的智慧）以不分別的方式闡述過去、現在、未來諸法，憑藉樂說無礙智在每一個世界都能獲得無邊的法相，因此進行闡述。 「再者，憑藉法無礙智瞭解諸法的差別，憑藉義無礙智瞭解諸法義理的差別，憑藉辭無礙智隨著各種語言的聲音進行說法，憑藉樂說無礙智隨著眾生所樂於理解的方式進行說法。 「再者，憑藉法無礙智以法智（對諸法體性的智慧）瞭解諸法的差別，以方便（善巧的方法）瞭解諸法的無差別；憑藉義無礙智以比智（通過比較推理獲得的智慧）如實瞭解諸法的差別；憑藉辭無礙智以世智（世俗的智慧）闡述諸法的差別；憑藉樂說無礙智瞭解善說第一義（最究竟的真理）。 「再者，憑藉法無礙智瞭解諸法的一相（統一的本質）不被破壞；憑藉義無礙智善巧地深入五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（六根、六塵、六識）和四諦（苦、集、滅、道）因緣法；憑藉辭無礙智，以微妙的音聲，成為一切世間所歸向的目標；憑藉樂說無礙智，所說的內容更加殊勝，能夠使眾生獲得無邊的法明。 「再者，憑藉法無礙智瞭解諸法沒有分別，都包含在唯一佛乘中；憑藉義無礙智進入分別諸法差別的法門；憑藉辭無礙智慧夠闡述諸乘沒有分別的含義；憑藉樂說無礙智以一個法門闡述無邊的法明。 「再者，憑藉法無礙智慧夠進入一切菩薩的行、智行、法行、隨智行；憑藉義無礙智慧夠分別闡述十地（菩薩修行的十個階段）的義理差別；憑藉辭無礙智不分別地闡述隨順諸地之道；憑藉樂說無礙智闡述一切行無邊的相貌。 「再者，憑藉法無礙智瞭解一切佛在一念之間獲得菩提（覺悟），憑藉義無礙智瞭解種種時間和地點的差別，憑藉
【English Translation】 English version:
Based on provisional names, continuously explaining with provisional names, relying on the eloquence of unobstructed wisdom (pratibhana-pratisamvid), expounding according to provisional names without destroying their boundless meanings. Furthermore, with the unobstructed wisdom of dharma (dharma-pratisamvid), one understands the differences in the characteristics of present dharmas; with the unobstructed wisdom of meaning (artha-pratisamvid), one understands the differences in the characteristics of past and future dharmas; with the unobstructed wisdom of language (nirukti-pratisamvid), one explains past, present, and future dharmas without differentiation; with the eloquence of unobstructed wisdom, one obtains boundless dharma characteristics in each world, thus expounding. Furthermore, with the unobstructed wisdom of dharma, one understands the differences in dharmas; with the unobstructed wisdom of meaning, one understands the differences in the meanings of dharmas; with the unobstructed wisdom of language, one teaches according to various sounds of language; with the eloquence of unobstructed wisdom, one teaches according to what beings are pleased to understand. Furthermore, with the unobstructed wisdom of dharma, one understands the differences in dharmas through the wisdom of dharma (dharma-jnana), and understands the non-difference of dharmas through skillful means (upaya); with the unobstructed wisdom of meaning, one truly understands the differences in dharmas through comparative wisdom (anvaya-jnana); with the unobstructed wisdom of language, one explains the differences in dharmas through worldly wisdom (samvrti-jnana); with the eloquence of unobstructed wisdom, one understands the skillful explanation of the ultimate truth (paramartha). Furthermore, with the unobstructed wisdom of dharma, one understands that the one characteristic (eka-laksana) of dharmas is not destroyed; with the unobstructed wisdom of meaning, one skillfully enters the aggregates (skandha), sense bases (ayatana), realms (dhatu), the Four Noble Truths (arya-satya), and the law of dependent origination (pratitya-samutpada); with the unobstructed wisdom of language, one becomes the refuge of all the world through subtle sounds; with the eloquence of unobstructed wisdom, what is spoken becomes more excellent, enabling beings to obtain boundless dharma illumination. Furthermore, with the unobstructed wisdom of dharma, one understands that dharmas are without differentiation and are included in the One Vehicle (eka-yana); with the unobstructed wisdom of meaning, one enters the gate of differentiating the differences in dharmas; with the unobstructed wisdom of language, one can explain the meaning of non-differentiation of the various vehicles; with the eloquence of unobstructed wisdom, one explains boundless dharma illumination through one dharma gate. Furthermore, with the unobstructed wisdom of dharma, one can enter all the practices of Bodhisattvas, the practices of wisdom, the practices of dharma, and the practices following wisdom; with the unobstructed wisdom of meaning, one can separately explain the differences in the meanings of the ten grounds (bhumi); with the unobstructed wisdom of language, one explains the paths that accord with the various grounds without differentiation; with the eloquence of unobstructed wisdom, one explains the boundless aspects of all practices. Furthermore, with the unobstructed wisdom of dharma, one understands that all Buddhas attain Bodhi (enlightenment) in one thought; with the unobstructed wisdom of meaning, one understands the differences in various times and places; with the
辭無礙智隨諸佛得道事差別說，以樂說無礙智於一句法無邊劫說而不窮盡。
「複次，以法無礙智知一切佛說、一切佛力、無所畏、不共法、大慈大悲、無礙智轉法輪等，隨順一切智；以義無礙智隨如來音聲出八萬四千，隨眾生心、隨根、隨欲樂差別；以辭無礙智以如來音聲不分別說一切諸行；以樂說無礙智以諸佛智慧力隨眾生所樂音聲說。
「諸佛子！菩薩摩訶薩如是善知無礙智、安住第九地，名為得諸佛法藏，能為大法師，得眾義陀羅尼、眾法陀羅尼、起智陀羅尼、眾明陀羅尼、善意陀羅尼、眾財陀羅尼、名聞陀羅尼、威德陀羅尼、無礙陀羅尼、無邊旋陀羅尼、雜義藏陀羅尼，得如是等百萬阿僧祇陀羅尼，隨應方便說如是無量樂說差別門演法。
「是菩薩得如是無量陀羅尼門，能于無量諸佛所聽法，聞已不忘，如所聞法能以無量差別門為人演說。
「是菩薩於一佛所以百萬阿僧祇陀羅尼聽受法，如從一佛聽法，余無量無邊諸佛亦如是。
「是菩薩于禮敬佛時所聞法明門，非多學聲聞得陀羅尼力於十萬劫所能受持。
「是菩薩得如是陀羅尼力、諸無礙智、樂說力，以說法故，在於法座，遍三千大千世界眾生隨意說法。
「是菩薩在法座上——唯除諸佛及受職菩薩——于
【現代漢語翻譯】 現代漢語譯本：
辭無礙智（patisambhidā-ñāṇa，四無礙解之一，指對語言文字的理解和運用能力）隨著諸佛得道的事蹟而有差別地宣說，以樂說無礙智（paṭisambhidā-ñāṇa，四無礙解之一，指辯才無礙，能隨眾生根性而說法）用一句法在無邊劫中宣說也無法窮盡。 「再者，以法無礙智（dharma-patisambhidā-ñāṇa，四無礙解之一，指對佛法的理解和運用能力）了知一切佛所說、一切佛力、無所畏（vaiśāradya，佛的四種無畏）、不共法（āveṇika-dharma，佛獨有的十八種功德）、大慈大悲（mahā-maitrī-karuṇā，佛的慈悲心）、無礙智轉法輪（anāvaraṇa-jñāna-dharmacakra-pravartana，佛以無礙智慧轉動法輪）等，隨順一切智（sarvajñatā，佛的一切智慧）；以義無礙智（artha-patisambhidā-ñāṇa，四無礙解之一，指對佛法義理的理解和運用能力）隨著如來音聲發出八萬四千種，隨順眾生心、隨順根性、隨順欲樂的差別；以辭無礙智用如來音聲不分別地宣說一切諸行（saṃskāra，一切有為法）；以樂說無礙智用諸佛智慧力隨順眾生所喜愛的音聲宣說。 「諸佛子！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）像這樣善於了知無礙智、安住于第九地（navamī-bhūmi，菩薩修行階位中的第九個階段），名為得到諸佛法藏，能成為大法師，得到眾義陀羅尼（dhāraṇī，總持，能憶持不忘的智慧） 、眾法陀羅尼、起智陀羅尼、眾明陀羅尼、善意陀羅尼、眾財陀羅尼、名聞陀羅尼、威德陀羅尼、無礙陀羅尼、無邊旋陀羅尼、雜義藏陀羅尼，得到像這樣等百萬阿僧祇（asaṃkhya，無數）陀羅尼，隨應方便宣說像這樣無量樂說差別門演說佛法。 「這位菩薩得到像這樣無量陀羅尼門，能在無量諸佛所聽聞的佛法，聽聞后不忘，像所聽聞的佛法能以無量差別門為人演說。 「這位菩薩在一佛所用百萬阿僧祇陀羅尼聽受佛法，像從一佛聽聞佛法，其餘無量無邊諸佛也像這樣。 「這位菩薩在禮敬佛時所聽聞的法明門，不是多學聲聞（śrāvaka，聽聞佛法而修行的人）得到陀羅尼力在十萬劫所能受持的。 「這位菩薩得到像這樣陀羅尼力、諸無礙智、樂說力，因為說法的原因，在法座上，遍三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個世界）的眾生隨意說法。 「這位菩薩在法座上——唯除諸佛及受職菩薩（abhiṣikta-bodhisattva，受過灌頂的菩薩）——于
【English Translation】 English version:
The eloquence of unobstructed wisdom (patisambhidā-ñāṇa) varies according to the different ways in which Buddhas attain enlightenment, and with the eloquence of unobstructed wisdom, one can speak about a single dharma for countless eons without exhausting it. Furthermore, with the unobstructed wisdom of dharma (dharma-patisambhidā-ñāṇa), one understands all that the Buddhas teach, all the powers of the Buddhas, the fearlessness (vaiśāradya), the unique qualities (āveṇika-dharma), the great compassion (mahā-maitrī-karuṇā), the turning of the wheel of dharma with unobstructed wisdom (anāvaraṇa-jñāna-dharmacakra-pravartana), and so on, all in accordance with the wisdom of omniscience (sarvajñatā). With the unobstructed wisdom of meaning (artha-patisambhidā-ñāṇa), the Tathagata's voice emits eighty-four thousand variations, according to the minds of beings, their capacities, and their different desires. With the unobstructed wisdom of language (patisambhidā-ñāṇa), the Tathagata's voice speaks of all phenomena (saṃskāra) without discrimination. With the unobstructed wisdom of eloquence, the Buddhas use their wisdom to speak in accordance with the sounds that beings prefer. 「O sons of the Buddhas! A Bodhisattva-Mahasattva (bodhisattva-mahāsattva) who is skilled in understanding unobstructed wisdom and dwells in the ninth stage (navamī-bhūmi) is said to have attained the treasury of the Buddhas' teachings. Such a Bodhisattva can become a great Dharma teacher, possessing the dhāraṇīs (dhāraṇī, mnemonic devices) of various meanings, various dharmas, the arising of wisdom, various illuminations, good intentions, various treasures, fame, power, unobstructedness, boundless rotation, and the treasury of various meanings. Having attained millions of asaṃkhya (asaṃkhya, countless) dhāraṇīs, they can expound the Dharma through countless different doors of eloquence, according to the appropriate means. 「Having attained such countless doors of dhāraṇīs, this Bodhisattva can hear the Dharma from countless Buddhas, and having heard it, they do not forget it. They can then expound the Dharma to others through countless different doors, just as they have heard it. 「This Bodhisattva receives the Dharma from one Buddha using millions of asaṃkhya dhāraṇīs. Just as they hear the Dharma from one Buddha, so it is with countless other Buddhas. 「The door of Dharma illumination that this Bodhisattva hears when paying homage to the Buddhas cannot be retained by a śrāvaka (śrāvaka, a disciple who hears the teachings) who has studied extensively, even with the power of dhāraṇīs for a hundred thousand eons. 「Having attained such power of dhāraṇīs, unobstructed wisdom, and eloquence, this Bodhisattva, because of their teaching, sits on the Dharma seat and teaches the Dharma freely to all beings throughout the three thousand great thousand world systems (trisāhasra-mahāsāhasra-lokadhātu). 「This Bodhisattva, while on the Dharma seat—except for the Buddhas and the Bodhisattvas who have received empowerment (abhiṣikta-bodhisattva)—
一切中最為殊勝，心中得無量法明。是菩薩處於法座，或以一音令一切大眾悉得解了、即得解了；或以種種音聲令一切大眾各得開解、即得開解；或以默然、但放光明，令一切大眾各得解法、即得解法；或一切毛孔皆出法音、或三千大千世界所有色、無色物皆出法音、或以一音周滿世性，悉令得解。
「是菩薩，三千大千世界所有眾生一時問難，一眾生以無量無邊音聲差別問難，如一人所問、餘者異問，是菩薩於一念中悉受如是問難，但以一音皆令開解。如是，二三千大千世界、三、四、五、十、二十、三十、四十、五十、若百三千大千世界、若千三千大千世界、若萬、十萬、百萬、若億三千大千世界、若十億百千萬億那由他、乃至不可說不可說三千大千世界滿中眾生廣為說法時，承佛神力，能為眾生廣作佛事，倍復精勤，攝取如是智明。
「若於一毫末中，有不可說不可說世界微塵數大會，佛在此中而為說法，佛隨若干眾生心說法，令一一眾生心中得若干無量諸法；如一佛，一切佛在大會中說法皆亦如是。如一毛頭，一切十方世界皆亦如是，於是中應生大憶念力，於一念中從一切佛所受一切法明而不失一句。
「如上大會滿中眾生聽法，或於是中以決定清凈法明演說令得開解，於一念中令爾所眾
【現代漢語翻譯】 現代漢語譯本 在一切事物中最為殊勝，心中獲得無量佛法智慧。這是菩薩坐在法座上，或者用一個聲音讓所有大眾都理解、立即理解；或者用各種不同的聲音讓所有大眾各自開悟、立即開悟；或者保持沉默，只是放出光明，讓所有大眾各自理解佛法、立即理解佛法；或者全身每個毛孔都發出佛法之音，或者三千大千世界所有有形無形之物都發出佛法之音，或者用一個聲音充滿整個世界，讓所有人都理解。 這位菩薩，即使三千大千世界所有眾生同時提出疑問，一個眾生用無量無邊的不同聲音提出疑問，就像一個人提問，其他人提出不同的問題，這位菩薩也能在一念之間全部接受這些疑問，只用一個聲音就能讓所有人都開悟。像這樣，兩個三千大千世界、三個、四個、五個、十個、二十個、三十個、四十個、五十個，或者一百個三千大千世界，或者一千個三千大千世界，或者一萬個、十萬個、一百萬個，或者一億個三千大千世界，或者十億百千萬億那由他（Nayuuta，數量單位，表示極大的數），乃至不可說不可說的三千大千世界充滿眾生，廣泛說法時，憑藉佛的神力，能夠為眾生廣泛地做佛事，更加精進勤奮，獲取這樣的智慧光明。 如果在微小的一根毫毛中，有不可說不可說的世界微塵數的大會，佛在其中說法，佛隨著不同眾生的心意說法，讓每一個眾生心中獲得各種無量的佛法；就像一位佛一樣，所有佛在大會中說法也都是這樣。就像一根毛髮，所有十方世界也都是這樣，在其中應該生起強大的憶念力，在一念之間從所有佛那裡接受一切佛法智慧而不遺漏一句。 就像上述大會中充滿聽法的眾生，或者在其中用決定清凈的佛法智慧演說，讓他們開悟，在一念之間讓那麼多的眾
【English Translation】 English version Most excellent in all things, the mind attains immeasurable Dharma wisdom. This is a Bodhisattva seated on a Dharma seat, who either with one sound causes all the assembly to understand, and they immediately understand; or with various sounds causes all the assembly to each attain enlightenment, and they immediately attain enlightenment; or remains silent, but emits light, causing all the assembly to each understand the Dharma, and they immediately understand the Dharma; or from every pore of his body emits the sound of the Dharma, or all things with and without form in the three thousand great thousand worlds emit the sound of the Dharma, or with one sound fills the entire world, causing all to understand. This Bodhisattva, even if all beings in the three thousand great thousand worlds simultaneously ask questions, and one being asks with immeasurable and boundless different sounds, just as one person asks, and others ask different questions, this Bodhisattva can in one thought receive all these questions, and with just one sound cause all to attain enlightenment. Like this, two three thousand great thousand worlds, three, four, five, ten, twenty, thirty, forty, fifty, or one hundred three thousand great thousand worlds, or one thousand three thousand great thousand worlds, or ten thousand, one hundred thousand, one million, or one hundred million three thousand great thousand worlds, or ten billion, hundred million, trillion, Nayuta (Nayuuta, a unit of quantity, representing an extremely large number), up to unspeakable, unspeakable three thousand great thousand worlds filled with beings, when extensively expounding the Dharma, relying on the Buddha's divine power, he can extensively perform Buddha's work for beings, and be even more diligent and assiduous, acquiring such wisdom and light. If in a tiny hair tip, there are unspeakable, unspeakable world-dust-number assemblies, and the Buddha is in them expounding the Dharma, the Buddha expounds the Dharma according to the minds of different beings, causing each being to attain various immeasurable Dharmas in their minds; just like one Buddha, all Buddhas expounding the Dharma in the assemblies are also like this. Just like one hair, all the ten directions of the world are also like this, in which one should generate great power of recollection, and in one thought receive all the Dharma wisdom from all the Buddhas without missing a single word. Just like the assembly mentioned above is filled with beings listening to the Dharma, or in it, using the decisive pure Dharma wisdom to expound, causing them to attain enlightenment, in one thought causing so many
生皆得歡喜，何況若干世界中眾生？
「是菩薩住是地中，善根轉勝，晝夜更無餘念，深入諸佛行處，常與一切佛會，深入菩薩解脫。菩薩隨順如是智，常見諸佛，而於一一劫中無量無邊百千萬億以妙供具供養諸佛，于諸佛所種種問難，通達諸陀羅尼，是菩薩善根轉勝明凈。
「如是，佛子！如成鍊金具足莊嚴轉輪聖王寶冠，若在瓔珞，一切小王、四天下人無能奪者。諸佛子！菩薩摩訶薩亦如是，住此妙善地中，諸善根轉勝明凈，無能壞者——聲聞、辟支佛及諸地菩薩所不能壞。
「是菩薩善根轉明，能照眾生煩惱難處，照已還攝。佛子！譬如大梵王，三千大千世界一切所有難處皆悉能照；菩薩亦如是。住是菩薩妙善地中，善根明凈，照眾生煩惱難處，照已還攝。
「諸佛子！是名略說菩薩摩訶薩第九菩薩妙善地，若廣說則無量無邊劫不可得盡。
「菩薩摩訶薩住是地中，多作大梵王，典領三千大千世界，無有能勝。如實解義者，于自在中而得自在，善能宣說聲聞、辟支佛、菩薩波羅蜜，眾生問難無能窮盡。所作善業，若佈施、若愛語、若利益、若同事，皆不離唸佛、念法、念菩薩伴，乃至不離念一切種智。常生是心：『我當何時于眾生中為首、為尊，乃至於一切眾生中為依止者？』
【現代漢語翻譯】 現代漢語譯本：所有眾生都因此感到歡喜，更何況是若干世界中的眾生呢？ 這位菩薩安住在這個階段，善根更加殊勝，日夜都沒有其他的雜念，深入諸佛的修行境界，常常與一切佛會面，深入菩薩的解脫之道。菩薩順應這樣的智慧，常見到諸佛，並且在每一個劫中，用無量無邊百千萬億的精妙供品供養諸佛，在諸佛那裡請教各種難題，通達各種陀羅尼（總持法門），這位菩薩的善根更加殊勝明凈。 佛子們！就像用鍊金術製成的、裝飾精美的轉輪聖王寶冠，如果戴在瓔珞上，所有的小王、四天下的人都無法奪取。諸佛子！菩薩摩訶薩也是這樣，安住在這個微妙的善地中，各種善根更加殊勝明凈，沒有誰能夠破壞——聲聞、辟支佛以及其他階段的菩薩都不能破壞。 這位菩薩的善根更加明亮，能夠照見眾生煩惱的難處，照見之後就將其攝受。佛子們！譬如大梵天王，能夠照見三千大千世界一切的難處；菩薩也是這樣，安住在這個菩薩微妙的善地中，善根明凈，照見眾生煩惱的難處，照見之後就將其攝受。 諸佛子！這簡略地說明了菩薩摩訶薩的第九菩薩妙善地，如果詳細解說，即使經過無量無邊的劫也無法說完。 菩薩摩訶薩安住在這個階段，大多會成為大梵天王，統領三千大千世界，沒有誰能夠勝過他。真正理解其含義的人，在自在中獲得自在，善於宣說聲聞、辟支佛、菩薩的波羅蜜（到彼岸的方法），眾生提出的難題沒有窮盡。所做的善業，無論是佈施、愛語、利益、同事，都不離開唸佛、念法、念菩薩伴侶，乃至不離開念一切種智（佛的智慧）。常常生起這樣的心念：『我應當何時在眾生中成為首領、成為尊者，乃至在一切眾生中成為依靠者？』
【English Translation】 English version: All beings will rejoice, let alone the beings in countless worlds? This Bodhisattva, dwelling in this stage, has even more excellent roots of goodness. Day and night, he has no other thoughts, deeply entering the practice of all Buddhas, constantly meeting with all Buddhas, and deeply understanding the liberation of Bodhisattvas. The Bodhisattva, following such wisdom, constantly sees all Buddhas, and in each kalpa (eon), offers countless billions of exquisite offerings to all Buddhas. He asks various difficult questions of the Buddhas, and masters all Dharanis (mantras). The Bodhisattva's roots of goodness become even more excellent and pure. Oh sons of the Buddha! Just like the jeweled crown of a Chakravartin (universal monarch), made with alchemical gold and adorned with great splendor, if it is placed on a necklace, no small king or person in the four continents can take it away. Oh sons of the Buddha! The Bodhisattva Mahasattva is also like this. Dwelling in this wonderful and virtuous stage, his roots of goodness become even more excellent and pure, and no one can destroy them—neither Sravakas (hearers), Pratyekabuddhas (solitary realizers), nor Bodhisattvas of other stages. The Bodhisattva's roots of goodness become even brighter, able to illuminate the difficult places of beings' afflictions. Having illuminated them, he then gathers them in. Oh sons of the Buddha! Just like the Great Brahma King, who can illuminate all the difficult places in the three thousand great thousand worlds, the Bodhisattva is also like this. Dwelling in this wonderful and virtuous stage of the Bodhisattva, his roots of goodness are pure, illuminating the difficult places of beings' afflictions, and having illuminated them, he then gathers them in. Oh sons of the Buddha! This is a brief explanation of the ninth wonderful and virtuous stage of the Bodhisattva Mahasattva. If explained in detail, it could not be exhausted even after countless kalpas. The Bodhisattva Mahasattva, dwelling in this stage, often becomes a Great Brahma King, ruling over the three thousand great thousand worlds, and no one can surpass him. One who truly understands the meaning, attains freedom within freedom, and is skilled in expounding the Paramitas (perfections) of Sravakas, Pratyekabuddhas, and Bodhisattvas. The difficult questions posed by beings are inexhaustible. The good deeds he performs, whether giving, loving speech, benefiting, or cooperation, never depart from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Bodhisattva companions, and even mindfulness of all-knowing wisdom (Buddha's wisdom). He constantly generates this thought: 'When will I become the leader and the honored one among beings, and even the refuge for all beings?'
是菩薩若欲如是勤行精進，於一念中得百萬阿僧祇三千大千世界微塵數三昧，乃至能示百萬阿僧祇三千大千世界微塵數菩薩眷屬——若以願力，神通自在復過是數，百千萬億那由他劫不可稱說。」
爾時，金剛藏菩薩欲重明此義而說偈言：
「諸菩薩隨順， 無量深智力， 第一最微妙， 一切世難知， 利益眾生者， 能至第九地， 得入于諸佛， 秘密之藏處。 得微妙最上， 三昧陀羅尼， 廣大神通力， 善入世間相。 智慧力決定， 能觀諸佛法， 大愿悲心凈， 得入第九地。 順行此上地， 持諸佛藏者， 即能通諸法， 善、不善、無記， 是有漏、無漏， 世間、出世間， 是則可思議、 是不可思議， 知法定、不定， 三乘具足相， 思惟分別此， 有為、無為相。 起知如是法， 破諸無明闇， 隨順是智心， 則為第一妙。 悉知諸眾生， 險難諸雜心、 輕躁易轉心、 無邊自在心、 煩惱深淺相、 心伴不離心。 又知使纏相， 隨順相續有， 知業種種雜、 各各差別相， 因滅果不失， 通達如是事。 又知于眾生， 諸根軟中利， 廣大差別等， 先際、后際相，
【現代漢語翻譯】 現代漢語譯本 如果菩薩想要這樣勤奮精進地修行，就能在一念之間獲得百萬阿僧祇（無數）個三千大千世界微塵數的三昧（禪定），乃至能夠示現百萬阿僧祇個三千大千世界微塵數的菩薩眷屬——如果憑藉願力和神通自在，還能超過這個數量，百千萬億那由他（極多的數量）劫也無法說盡。 這時，金剛藏菩薩爲了再次闡明這個道理，說了偈語： 『諸位菩薩隨順著，無量深遠的智慧力量， 這是第一最微妙的，一切世間難以知曉的。 能夠利益眾生的人，能夠到達第九地（菩薩修行果位）， 得以進入諸佛的，秘密寶藏之處。 獲得微妙最上的，三昧（禪定）和陀羅尼（總持）， 擁有廣大神通力量，善於深入世間的各種現象。 智慧力量堅定，能夠觀察諸佛的教法， 大愿和悲心清凈，得以進入第九地。 順著這條道路向上修行，持有諸佛的寶藏的人， 就能通達一切法，善、不善、無記（非善非惡）， 是有漏（有煩惱）的、無漏（無煩惱）的，世間的、出世間的， 是可思議的、是不可思議的， 知道法是決定的、不決定的，三乘（聲聞乘、緣覺乘、菩薩乘）具足的相貌， 思考分別這些，有為（因緣和合）的、無為（非因緣和合）的相貌。 生起對這些法的認知，破除一切無明的黑暗， 隨順這種智慧的心，就是第一微妙的。 完全瞭解所有眾生，險惡艱難的各種雜亂的心， 輕浮躁動容易轉變的心，無邊自在的心， 煩惱的深淺程度，心和心所伴隨不分離。 又知道使（煩惱）和纏（束縛）的相貌，隨順相續而存在， 知道業的種種複雜，各自不同的相貌， 因滅了果也不會消失，通達這樣的道理。 又知道眾生的，諸根（眼耳鼻舌身意）的軟、中、利， 廣大差別的等等，先際（過去）和后際（未來）的相貌，』
【English Translation】 English version If a Bodhisattva wishes to diligently practice with such vigor, in a single moment he can attain a million asankhyeyas (countless) of samadhis (meditative states) equal to the number of dust particles in a three-thousand-great-thousand world system, and even be able to manifest a million asankhyeyas of Bodhisattva retinues equal to the number of dust particles in a three-thousand-great-thousand world system—if by the power of vows and spiritual abilities, he can surpass even this number, it cannot be described in hundreds of millions of nayutas (extremely large numbers) of kalpas. At that time, Bodhisattva Vajragarbha, wishing to further clarify this meaning, spoke in verse: 'All Bodhisattvas follow, the immeasurable power of profound wisdom, This is the first and most subtle, difficult for all the world to know. Those who can benefit sentient beings, can reach the ninth bhumi (stage of Bodhisattva practice), And enter the secret treasury of all Buddhas. They obtain the subtle and supreme, samadhis (meditative states) and dharanis (mantras), Possessing vast spiritual powers, they skillfully enter into the appearances of the world. The power of wisdom is resolute, able to observe the teachings of all Buddhas, With great vows and pure compassion, they are able to enter the ninth bhumi. Following this path upwards in practice, those who hold the treasury of all Buddhas, Can then understand all dharmas, good, non-good, and neutral, Are defiled (with afflictions) or undefiled (without afflictions), worldly or transcendent, Are conceivable or inconceivable, Knowing that dharmas are definite or indefinite, the characteristics of the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) are complete, Contemplating and distinguishing these, the characteristics of conditioned (arising from causes) and unconditioned (not arising from causes). Arising knowledge of such dharmas, breaking through the darkness of all ignorance, Following this mind of wisdom, is the first and most subtle. Completely knowing all sentient beings, the various confused minds of danger and difficulty, The fickle and easily changing minds, the boundless and free minds, The depth and shallowness of afflictions, the mind and mental states that accompany it without separation. Also knowing the characteristics of the 'shis' (afflictions) and 'bonds' (fetters), existing in continuous succession, Knowing the various complexities of karma, each with its different characteristics, When the cause is extinguished, the effect is not lost, understanding such matters. Also knowing the sentient beings, the sharpness, middleness, and dullness of their faculties (eyes, ears, nose, tongue, body, mind), The vast differences and so on, the characteristics of the past and future limits.'
上、中、下差別、 及諸欲樂等， 乃至能悉知， 八萬四千種。 世間性亦爾， 煩惱見難處， 無始來不斷， 諸心一切使， 皆與心共行， 縛心難可斷。 知諸結使等， 但妄想分別， 無有方處所、 亦無定事相， 亦不離於身， 又亦難得知， 禪定力能遮， 金剛道能斷。 又能知眾生， 入六道差別， 愛水癡闇覆， 業田識是種， 生於後身牙， 名色共增長， 無始生死來， 相續在三界。 及知天、龍等， 煩惱諸業心， 若離於心者， 是則無所有。 一切諸眾生， 皆在三聚中， 或沒諸邪見， 或在於智道。 菩薩住是地， 悉知眾生心， 諸根及欲樂， 種種差別等。 深心善思惟， 隨宜而說法， 通達無礙智， 善以言辭說。 菩薩為法師， 猶如師子王、 牛王、如山王， 安住無所畏。 普于諸世界， 雨美甘露味， 猶如大龍王， 能雨滿大海。 是菩薩善知， 法義辭無礙， 善能隨順行， 具足樂說力。 能得於百萬， 阿僧祇總持， 能受諸佛法， 如海受龍雨。 菩薩得如是， 諸深妙清凈， 無量陀羅尼， 諸三昧力故，
【現代漢語翻譯】 現代漢語譯本 （菩薩）能知上、中、下三種根性的差別，以及眾生各種不同的慾望和喜好，甚至能完全瞭解八萬四千種不同的（煩惱和習性）。 世間的本性也是如此，煩惱和錯誤的見解難以處理，從無始以來就持續不斷，各種心念和習性都與心一起運作，束縛著心難以斷除。 瞭解各種結使（煩惱的根本）等，都只是虛妄的分別念，沒有固定的處所，也沒有確定的形態，既不離開身體，又難以被認知。 禪定的力量能夠遮蔽它們，而金剛般的智慧之道能夠斷除它們。 （菩薩）又能知道眾生進入六道（地獄、餓鬼、畜生、人、阿修羅、天）的差別，被愛慾之水和愚癡之黑暗所覆蓋，業力如同田地，意識如同種子，在來世生出新的生命之芽，名（精神）和色（物質）共同增長。 從無始的生死輪迴以來，（眾生）在三界（欲界、色界、無色界）中相續不斷。 並且知道天、龍等眾生的煩惱和業力之心，如果這些離開心，那就什麼都不存在了。 一切眾生都處於三種狀態中：或者沉沒在各種邪見中，或者處於通往智慧的道路上。 菩薩安住在這個境界，完全瞭解眾生的心，以及他們的根性、慾望和喜好，以及種種差別。 以深刻的心思善加思惟，根據情況而說法，通達無礙的智慧，善於用言辭表達。 菩薩作為法師，就像獅子王、牛王、山王一樣，安住于無所畏懼的狀態。 普遍地在各個世界，降下美好的甘露法味，就像大龍王一樣，能夠降雨充滿大海。 這位菩薩善於瞭解佛法的意義和辭藻，沒有障礙，善於隨順佛法而行，具足樂說辯才的力量。 能夠獲得百萬阿僧祇（無數）的總持（記憶和理解能力），能夠接受諸佛的教法，就像大海接受龍的降雨一樣。 菩薩獲得如此深奧、微妙、清凈、無量的陀羅尼（總持）和各種三昧（禪定）的力量。
【English Translation】 English version (A Bodhisattva) can know the differences between the superior, middling, and inferior faculties, as well as the various desires and pleasures of beings, and can even fully understand the eighty-four thousand kinds of (afflictions and habits). The nature of the world is also like this; afflictions and wrong views are difficult to deal with, continuing uninterrupted from beginningless time. All thoughts and habits operate with the mind, binding the mind and making it difficult to break free. Understanding the various fetters (the root of afflictions), etc., are merely illusory discriminations. They have no fixed location, nor do they have a definite form. They neither leave the body, nor are they easily recognized. The power of meditation can obscure them, while the diamond-like path of wisdom can sever them. (A Bodhisattva) can also know the differences in how beings enter the six realms (hell, hungry ghosts, animals, humans, asuras, and heavens), covered by the water of desire and the darkness of ignorance. Karma is like a field, and consciousness is like a seed, sprouting new life in the next existence, with name (mind) and form (matter) growing together. From beginningless cycles of birth and death, (beings) continue in the three realms (desire realm, form realm, formless realm). And know the afflictions and karmic minds of beings such as gods and dragons. If these were to leave the mind, then nothing would exist. All beings are in one of three states: either submerged in various wrong views, or on the path to wisdom. A Bodhisattva dwells in this state, fully understanding the minds of beings, as well as their faculties, desires, and pleasures, and all their differences. With a profound mind, they contemplate well, teach according to the circumstances, attain unobstructed wisdom, and are skilled in expressing themselves with words. A Bodhisattva, as a Dharma teacher, is like a lion king, a bull king, or a mountain king, dwelling in a state of fearlessness. Universally in all worlds, they rain down the sweet nectar of Dharma, just like a great dragon king who can rain down and fill the ocean. This Bodhisattva is skilled in understanding the meaning and language of the Dharma, without obstruction, skilled in acting in accordance with the Dharma, and possesses the power of eloquent speech. They can obtain millions of asamkhyas (countless) dharanis (powers of memory and understanding), and can receive the teachings of all Buddhas, just as the ocean receives the rain from dragons. A Bodhisattva obtains such profound, subtle, pure, and immeasurable dharanis (retention) and the power of various samadhis (meditative states).
能於一念中， 得見無量佛， 聞已凈梵音， 演說妙法寶。 是菩薩或教， 大千界眾生， 隨心根所好， 說法令歡喜。 如是等無量， 三千大千國， 轉深勤精進， 而作是思惟： 『或於一毛頭， 無量佛說法。』 佛為種種人， 演說于妙法， 是菩薩皆受， 如地受諸種。 復作如是愿： 『十方諸所有， 國土中眾生， 皆合為一會。 應於一念中， 皆悉知其心， 以一音說法， 悉令斷疑網。』 菩薩住是地， 人天中法王， 為大說法師， 隨順眾生心。 常于日夜中， 與諸佛共會， 能住甚深妙， 寂滅智解脫。 供養無量佛， 善根轉明凈， 猶如轉輪王， 真金嚴寶冠。 光明照眾生， 煩惱險難處， 如梵王光明， 照于大千界。 菩薩住是地， 作三千大千， 世界大梵王， 諸根悉猛利。 善以三乘法， 示悟諸眾生， 所作諸善業， 皆順於正念。 能在一念中， 而得於無量， 世界微塵數， 諸深妙三昧。 得見十方佛， 微妙音說法， 見佛大神力， 更發無量愿。 如是第九地， 大智所行處， 深妙難知見， 今已略說竟。」
【現代漢語翻譯】 現代漢語譯本 能在短短一念之間，得見無數的佛陀， 聽聞清凈的梵音，宣說微妙的佛法寶藏。 這位菩薩或許教化，大千世界的所有眾生， 隨順他們心性和根器的喜好，說法讓他們歡喜。 像這樣無量無數，三千大千世界中的菩薩， 更加深入地勤奮精進，並這樣思考： 『或許在一根毫毛的尖端，就有無數的佛陀在說法。』 佛陀為各種不同的人，宣說微妙的佛法， 這位菩薩全部接受，如同大地接受各種種子。 又發下這樣的願望：『十方世界所有， 國土中的一切眾生，都聚集在一起。』 『應當在一念之間，完全瞭解他們的心意， 用一種聲音說法，使他們都斷除疑惑的羅網。』 菩薩安住在這個階段，是人天中的法王， 是偉大的說法導師，隨順眾生的心意。 常常在日夜之中，與諸佛共同聚會， 能安住于甚深微妙，寂滅智慧的解脫境界。 供養無數的佛陀，善根更加明亮清凈， 猶如轉輪聖王，佩戴純金莊嚴的寶冠。 光明照耀眾生，處於煩惱險難之處， 如同梵王的光明，照耀整個大千世界。 菩薩安住在這個階段，成為三千大千， 世界的大梵天王，諸根都非常敏銳。 善於用三乘佛法，開示覺悟一切眾生， 所做的一切善業，都順應正念。 能在一念之間，獲得無數， 如同世界微塵數般，深奧微妙的三昧（samadhi，禪定）。 得見十方諸佛，用微妙的聲音說法， 見到佛陀的大神力，更加發起無量的誓願。 像這樣第九地，是大智慧所行之處， 深奧微妙難以知見，現在已經簡略地說完了。
【English Translation】 English version In a single moment, one can see countless Buddhas, Hearing the pure Brahma sounds, expounding the wonderful Dharma treasure. This Bodhisattva may teach all beings in the great chiliocosm, According to their minds and the inclinations of their faculties, preaching to make them rejoice. Like this, countless Bodhisattvas in the three thousand great chiliocosms, Further deepen their diligent efforts, and think thus: 'Perhaps on the tip of a single hair, countless Buddhas are preaching the Dharma.' The Buddha preaches the wonderful Dharma for various people, This Bodhisattva receives it all, like the earth receiving all kinds of seeds. And makes such a vow: 'All that exists in the ten directions, All beings in the lands, gather together in one assembly.' 'In a single moment, they should all know their minds, With one voice preaching the Dharma, causing them all to cut off the net of doubts.' The Bodhisattva dwells in this stage, the Dharma King among humans and gods, Is a great Dharma teacher, according with the minds of beings. Often day and night, they gather with all the Buddhas, Able to dwell in the profound and subtle, the liberation of tranquil wisdom. Making offerings to countless Buddhas, their roots of goodness become brighter and purer, Like a wheel-turning king, wearing a pure gold adorned crown. Their light illuminates beings, in places of affliction and danger, Like the light of Brahma, illuminating the great chiliocosm. The Bodhisattva dwells in this stage, becoming the great Brahma King of the three thousand great chiliocosms, All their faculties are sharp and keen. Skillfully using the three vehicles of Dharma, to enlighten all beings, All the good deeds they do, accord with right mindfulness. Able in a single moment, to obtain countless, Like the number of dust particles in the world, profound and subtle samadhis (meditative absorptions). Seeing the Buddhas of the ten directions, preaching the Dharma with subtle sounds, Seeing the great spiritual power of the Buddhas, they further make countless vows. Like this, the ninth stage, is the place where great wisdom is practiced, Profound and subtle, difficult to know and see, now it has been briefly explained.
法雲地第十
說諸大菩薩， 所行無上事， 無數那由他， 首陀會諸天， 于上虛空中， 心皆大歡喜， 咸以恭敬心， 眾妙供養佛。 那由他菩薩， 歡悅無有量， 燒諸奇妙香， 滅除諸煩惱。 他化自在王， 與諸天大眾， 住在虛空中， 心皆大歡喜， 咸以恭敬心， 種種設供養， 各散眾寶衣， 空中旋轉下。 無量億天女， 諸根欣悅豫， 于上虛空中， 敬心供養佛， 同作無量億， 那由他伎樂， 于諸眾物中， 皆出如是音： 「佛坐於此處， 悉遍於一切， 十方國土中， 皆亦有佛現。 無量億種種， 相好莊嚴身， 姝妙無有比， 充滿於世界。 於一毛孔中， 出無量光明， 滅除於一切， 世間煩惱火。 十方微塵數， 不可得計量， 一毛孔光明， 亦復不可盡。 各見有佛身， 以三十二相、 八十好莊嚴， 轉于無上輪。 或見佛種種， 為眾而說法； 或見在兜率， 教化于諸天。 或見從兜率， 來下處胞胎， 或見初生時， 或見夜出家， 或見坐道場， 而成無上道， 或見轉法輪， 或見入涅槃， 于無量國土，
【現代漢語翻譯】 現代漢語譯本 第十法雲地 講述諸位大菩薩所修行的無上事業， 無數那由他（梵語，意為極大的數量）首陀會（梵語，色界天第四禪天）諸天， 在上方虛空中，心中都非常歡喜， 都以恭敬的心，用各種美妙的供品供養佛陀。 那由他菩薩，歡喜的心情無法衡量， 焚燒各種奇妙的香，滅除各種煩惱。 他化自在天王（梵語，欲界第六天之主），與諸天大眾， 住在虛空中，心中都非常歡喜， 都以恭敬的心，用各種方式進行供養， 各自散佈各種寶衣，在空中旋轉落下。 無量億天女，諸根都感到欣悅， 在上方虛空中，以恭敬的心供養佛陀， 一同演奏無量億那由他的伎樂， 在各種供品中，都發出這樣的聲音： 『佛陀坐在這裡，遍及一切， 十方國土中，也都顯現有佛陀。 無量億種，相好莊嚴的身體， 美好無比，充滿整個世界。 在一個毛孔中，發出無量的光明， 滅除一切世間的煩惱之火。 十方微塵數，不可計量， 一個毛孔的光明，也無法窮盡。 各自見到佛身，以三十二相（佛陀的特徵）、 八十種好莊嚴，轉動無上的法輪。 或者見到佛陀種種，為眾生說法； 或者見到在兜率天（梵語，欲界第四天），教化諸天。 或者見到從兜率天，降下進入母胎， 或者見到初生之時，或者見到夜晚出家， 或者見到坐在菩提道場，成就無上正道， 或者見到轉法輪，或者見到入涅槃， 在無量國土中，
【English Translation】 English version The Tenth Ground: Cloud of Dharma Explaining the unsurpassed deeds performed by the great Bodhisattvas, Countless Nayutas (Sanskrit, meaning an immense number) of Suddhavasa (Sanskrit, the Pure Abodes in the fourth Dhyana heaven of the Form Realm) gods, In the upper space, their hearts were filled with great joy, All with respectful hearts, offered various wonderful offerings to the Buddha. Nayuta Bodhisattvas, their joy was immeasurable, Burning various wonderful incenses, extinguishing all afflictions. The Paranirmitavasavartin King (Sanskrit, the ruler of the sixth heaven of the Desire Realm), with the heavenly assembly, Dwelling in the space, their hearts were filled with great joy, All with respectful hearts, made various kinds of offerings, Each scattered various precious garments, which spun and fell in the air. Countless billions of heavenly maidens, their senses were delighted, In the upper space, with respectful hearts, they offered to the Buddha, Together they played countless billions of Nayutas of music, From all the offerings, such sounds emerged: 'The Buddha sits here, pervading all, In the ten directions of the lands, Buddhas also appear. Countless billions of various, adorned bodies with excellent marks, Beautiful beyond compare, filling the entire world. From one pore, emanated immeasurable light, Extinguishing all the fires of worldly afflictions. The number of dust motes in the ten directions, cannot be measured, The light from one pore, is also inexhaustible. Each saw the Buddha's body, with the thirty-two marks (characteristics of a Buddha), Adorned with eighty minor marks, turning the unsurpassed Dharma wheel. Or saw the Buddha in various forms, teaching the Dharma to beings; Or saw him in Tushita Heaven (Sanskrit, the fourth heaven of the Desire Realm), teaching the gods. Or saw him descending from Tushita, entering the womb, Or saw the time of his birth, or saw him leaving home at night, Or saw him sitting at the Bodhi tree, attaining unsurpassed enlightenment, Or saw him turning the Dharma wheel, or saw him entering Nirvana, In countless lands,
種種而示現， 欲度眾生故， 皆有如是事。 譬如巧幻師， 善知于幻術， 多示諸眾生， 種種諸異身。 如是佛慧中， 善巧于示現， 變化一切身， 周遍諸世間。 如諸法空寂， 先來無性相， 同若如虛空， 大師亦如是。 得入第一義， 微妙之性相， 隨於法性相， 示佛大神力。 諸佛所行性， 一切諸眾生， 皆在是性中， 相可相同相。 一切諸法等， 入在於第一， 寂滅義趣中， 悉皆無有相。 若欲得佛智， 應離諸想念， 有無俱通達， 疾作天人師。」 諸天婇女眾， 皆出如是等， 千萬種妙音， 寂然而觀佛。 解脫月菩薩， 見眾皆寂然， 請金剛藏言： 「大名稱佛子！ 菩薩從九地， 至於第十地， 諸大神通力， 愿今為略說。」
爾時，金剛藏菩薩言：「佛子！諸菩薩摩訶薩如是無量智慧、善修行佛道乃至九地，善集諸白法、集無量助道法，大功德智慧所護，廣行大悲，深知分別世間性差別、深入眾生難處、至諸如來行處，念隨順如來寂滅行處，趣向諸佛力、無所畏、不共法等，堅持不捨，得至一切智慧位。
「諸佛子！菩薩摩訶薩隨行如是智近佛位地，則得
【現代漢語翻譯】 現代漢語譯本 以種種方式顯現， 爲了度化眾生， 都有這樣的事蹟。 譬如一個技藝高超的魔術師， 精通幻術， 向眾多眾生， 展示各種不同的身形。 佛的智慧也是如此， 善於巧妙地示現， 變化出一切身形， 遍佈各個世間。 如同諸法本性空寂， 本來就沒有自性與形相， 如同虛空一般， 佛陀也像這樣。 證入第一義諦（最究竟的真理）， 微妙的自性與形相， 隨順法的本性與形相， 示現佛陀的大神通力。 諸佛所行的本性， 一切眾生， 都存在於這種本性之中， 形相可以相同也可以不同。 一切諸法平等， 都歸入第一義諦， 在寂滅的意義中， 都完全沒有形相。 如果想要獲得佛的智慧， 就應當遠離各種妄想雜念， 通達有和無的道理， 迅速成為天人的導師。 諸天女眾， 都發出這樣的， 千萬種美妙的聲音， 寂靜地觀看佛陀。 解脫月菩薩（菩薩名）， 看到大眾都寂靜下來， 向金剛藏菩薩（菩薩名）請教說： 『大名聲的佛子！』 菩薩從第九地（菩薩修行階位）， 到第十地（菩薩修行階位）， 各種大神通力， 希望您現在為我們簡略地說一說。」 這時，金剛藏菩薩說：『佛子！諸菩薩摩訶薩（菩薩的尊稱）像這樣具有無量的智慧，善於修行佛道乃至第九地，善於積累各種清凈的善法，積累無量的助道之法，受到大功德智慧的護持，廣泛地實行大悲心，深刻地瞭解和分辨世間的各種差別，深入眾生的困境，到達諸如來所行的境界，憶念並隨順如來的寂滅之行，趨向諸佛的十力（佛的十種力量）、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）等，堅持不捨，最終到達一切智慧的境界。 『諸佛子！菩薩摩訶薩隨順修行這樣的智慧，接近佛的果位，就能得到
【English Translation】 English version Manifesting in various ways, For the sake of liberating sentient beings, All have such occurrences. Like a skillful illusionist, Who is well-versed in illusionary arts, Shows to many sentient beings, Various different forms. Such is the wisdom of the Buddha, Skillful in manifesting, Transforming into all forms, Pervading all the worlds. Like all dharmas are empty and still, Originally without self-nature or form, Similar to empty space, The great master is also like this. Having entered the first principle (the ultimate truth), The subtle nature and form, Following the nature and form of dharma, Manifesting the great spiritual power of the Buddha. The nature of the path walked by all Buddhas, All sentient beings, Exist within this nature, Forms can be the same or different. All dharmas are equal, Entering into the first principle, In the meaning of stillness and extinction, All are completely without form. If one wishes to attain the wisdom of the Buddha, One should abandon all thoughts and notions, Understanding both existence and non-existence, Quickly become a teacher of gods and humans. The assembly of heavenly maidens, All emitted such, Thousands of wonderful sounds, Silently observing the Buddha. Bodhisattva Liberation Moon (name of a Bodhisattva), Seeing that the assembly was silent, Asked Bodhisattva Vajragarbha (name of a Bodhisattva): 'Greatly renowned son of the Buddha!' The Bodhisattva from the ninth ground (stage of Bodhisattva practice), To the tenth ground (stage of Bodhisattva practice), All the great spiritual powers, We wish that you would now briefly explain them to us.' At that time, Bodhisattva Vajragarbha said: 'Sons of the Buddha! The Bodhisattva Mahasattvas (honorific term for Bodhisattvas) possess such immeasurable wisdom, are skilled in practicing the Buddha's path up to the ninth ground, are skilled in accumulating various pure good dharmas, accumulate immeasurable aids to the path, are protected by great merit and wisdom, widely practice great compassion, deeply understand and distinguish the differences in the nature of the world, deeply understand the difficulties of sentient beings, reach the realm where the Tathagatas (another name for Buddha) walk, remember and follow the Tathagata's path of stillness and extinction, move towards the ten powers of the Buddhas (ten powers of a Buddha), the four fearlessnesses (four kinds of fearless confidence of a Buddha), the eighteen unshared dharmas (eighteen unique qualities of a Buddha), etc., persevere without abandoning, and finally reach the state of all wisdom.' 'Sons of the Buddha! Bodhisattva Mahasattvas, by following such wisdom and approaching the Buddha's position, will obtain
菩薩離垢三昧而現在前。又，入法性差別三昧、莊嚴道場三昧、雨一切世間華光三昧、海藏三昧、海印三昧、虛空廣三昧、觀擇一切法性三昧、隨一切眾生心行三昧、如實擇一切法三昧、得如來智信三昧，如是等百萬阿僧祇三昧皆現在前。是菩薩悉入此三昧，善知其中功用差別。最後三昧名益一切智位，是三昧現在前時，大寶蓮花王出，周圓如百萬三千大千世界，一切眾寶間錯莊嚴，過一切世間所有，出世間善根所生，行諸法如幻，性空慧所成，光明能照一切世界。大寶琉璃為莖，勝一切諸天所有，不可量；栴檀王為臺、大馬瑙寶為須、閻浮檀金光為葉；中有無量光明，一切妙寶皆在其內；寶網覆上，滿十三千大千世界微塵數蓮花為眷屬。爾時，菩薩其身姝妙，稱可華座。是菩薩得益一切智位三昧力故，身現在大蓮華座上。即時諸眷屬蓮華上皆有菩薩圍繞之，一一菩薩坐蓮華上即得百萬三昧，皆一心恭敬瞻仰大菩薩。
「是菩薩升蓮華座時，十方現在一切世界皆大震動，一切惡道皆悉休息，光明普照十方世界，一切世界皆悉嚴凈、皆得見聞一切諸佛大會。何以故？是菩薩坐大蓮華座上，即時足下出百萬阿僧祇光明，照十方阿鼻地獄等，滅眾生苦惱；兩膝上放若干光明，悉照十方一切畜生，滅除苦惱；臍放若干光
【現代漢語翻譯】 現代漢語譯本 菩薩以離垢三昧（一種清凈無染的禪定）顯現在眼前。此外，還進入了法性差別三昧（洞察諸法性質差異的禪定）、莊嚴道場三昧（以莊嚴的道場為觀想對象的禪定）、雨一切世間華光三昧（如雨般降下一切世間花朵光明的禪定）、海藏三昧（如海般深廣的禪定）、海印三昧（如海面映照萬物的禪定）、虛空廣三昧（如虛空般廣闊的禪定）、觀擇一切法性三昧（觀察並選擇一切法性的禪定）、隨一切眾生心行三昧（隨順一切眾生心念行為的禪定）、如實擇一切法三昧（如實選擇一切法的禪定）、得如來智信三昧（獲得如來智慧和信心的禪定），像這樣等百萬阿僧祇（無數）的三昧都顯現在眼前。這位菩薩完全進入這些三昧，並善於瞭解其中功用和差別。最後一種三昧名為益一切智位（增益一切智慧的地位），當這種三昧顯現時，出現一個巨大的寶蓮花王，其周圓如同百萬三千大千世界，一切珍寶交錯裝飾，超越一切世間所有，由出世間的善根所生，以諸法如幻的修行，以及性空智慧所成就，其光明能夠照耀一切世界。大寶琉璃為莖，勝過一切諸天所有，不可衡量；栴檀王為臺、大瑪瑙寶為須、閻浮檀金光為葉；其中有無量光明，一切奇妙的珍寶都在其中；寶網覆蓋其上，以滿十三千大千世界微塵數蓮花為眷屬。那時，菩薩的身體美好殊勝，與蓮花座相稱。這位菩薩因為得到益一切智位三昧的力量，身體顯現在大蓮花座上。隨即，所有眷屬蓮花上都有菩薩圍繞著，每一位菩薩坐在蓮花上都立即獲得百萬三昧，都一心恭敬地瞻仰這位大菩薩。 當這位菩薩升上蓮花座時，十方現在的一切世界都發生大震動，一切惡道都停止受苦，光明普遍照耀十方世界，一切世界都變得莊嚴清凈，都能見聞一切諸佛的法會。為什麼呢？因為這位菩薩坐在大蓮花座上，立即從腳下放出百萬阿僧祇的光明，照耀十方阿鼻地獄等，滅除眾生的苦惱；從兩膝上放出若干光明，照耀十方一切畜生，滅除它們的苦惱；從臍部放出若干光明
【English Translation】 English version The Bodhisattva appears with the Samadhi of being free from defilement (a state of meditation that is pure and untainted). Furthermore, they enter the Samadhi of the differentiation of the nature of dharmas (meditation that discerns the differences in the nature of all things), the Samadhi of adorning the Bodhimanda (meditation focused on the adorned place of enlightenment), the Samadhi of raining down the light of all worldly flowers (meditation that rains down light like flowers), the Samadhi of the ocean treasury (meditation as deep and vast as the ocean), the Samadhi of the ocean seal (meditation like the ocean reflecting all things), the Samadhi of the vastness of space (meditation as vast as space), the Samadhi of observing and choosing the nature of all dharmas (meditation that observes and chooses the nature of all things), the Samadhi of following the minds and actions of all beings (meditation that follows the thoughts and actions of all beings), the Samadhi of truly choosing all dharmas (meditation that truly chooses all things), the Samadhi of attaining the wisdom and faith of the Tathagata (meditation that attains the wisdom and faith of the Tathagata), and so on, millions of Asankhyeya (countless) Samadhis all appear before them. This Bodhisattva fully enters these Samadhis and is skilled in understanding their functions and differences. The last Samadhi is called the position of benefiting all wisdom (the position that enhances all wisdom), and when this Samadhi appears, a great treasure lotus king emerges, its circumference like a million three-thousand great chiliocosms, adorned with all kinds of jewels, surpassing all worldly things, born from transcendental roots of goodness, accomplished through the practice of all dharmas as illusions, and the wisdom of emptiness, its light able to illuminate all worlds. The stem is made of great treasure lapis lazuli, surpassing all the heavens, immeasurable; the platform is made of sandalwood king, the stamens of great agate jewels, the leaves of Jambudvipa gold light; within it is immeasurable light, and all wonderful treasures are within it; a jeweled net covers it, with a retinue of lotuses equal to the dust particles of thirteen thousand great chiliocosms. At that time, the Bodhisattva's body is beautiful and exquisite, matching the lotus seat. This Bodhisattva, because of the power of the Samadhi of benefiting all wisdom, appears on the great lotus seat. Immediately, all the lotuses of the retinue are surrounded by Bodhisattvas, and each Bodhisattva sitting on a lotus immediately attains millions of Samadhis, all with one mind respectfully gazing at the great Bodhisattva. When this Bodhisattva ascends the lotus seat, all the worlds in the ten directions tremble greatly, all evil paths cease to suffer, light universally illuminates the worlds in the ten directions, all worlds become adorned and pure, and all can see and hear the assemblies of all Buddhas. Why is this so? Because when this Bodhisattva sits on the great lotus seat, immediately from their feet emanate millions of Asankhyeya lights, illuminating the Avici hells and others in the ten directions, extinguishing the suffering of beings; from their knees emanate various lights, illuminating all the animals in the ten directions, extinguishing their suffering; from their navel emanate various lights
明照十方一切餓鬼，滅除苦惱；左右脅放若干光明照十方人身，安隱快樂；兩手放若干光明照十方諸天、阿修羅宮殿；兩肩放若干光明照十方聲聞人；項放若干光明照十方辟支佛；口放若干光明照十方世界諸菩薩身乃至住九地者；白毫放若干光明照十方得位菩薩身，一切魔宮隱蔽不現；頂上放百萬阿僧祇三千大千世界微塵數光明照十方諸佛大會，圍繞世界十匝，住于虛空成光明網，高大明凈，供養諸佛。如是供養，從初發心乃至九地菩薩所作供養百分不及一、乃至百千萬億分不及一、乃至算數譬喻所不能及。
「是大光明網勝十方世界所有華香、末香、燒香、涂香、衣服、幡蓋、眾寶、瓔珞、摩尼寶珠、供養之具，以從出世善根生故。一一佛大會上皆雨眾寶，狀如大云。若有眾生覺知如是供養者，當知皆是必定無上大道。如是諸光雨大供養已，還繞諸佛大會十匝入諸佛足下。爾時，諸佛及大菩薩知某世界中某甲菩薩摩訶薩行如是道，成就受職。
「諸佛子！即時十方無邊菩薩乃至住九地者皆來圍繞，設大供養，一心恭敬瞻禮，各得萬三昧。諸得職菩薩摩訶薩于金剛莊嚴胸出一大光，名破魔賊，有無量百千萬光以為眷屬，照十方世界示無量神力，亦來入是大菩薩胸。此光明滅已，是菩薩即時得大勢力，神通
【現代漢語翻譯】 現代漢語譯本 光明照耀十方一切餓鬼（preta，一種受苦的鬼道眾生），消除他們的痛苦煩惱；左右兩脅放出無數光明，照耀十方人身，使他們安穩快樂；兩手放出無數光明，照耀十方諸天（deva，天神）、阿修羅（asura，一種好戰的神）宮殿；兩肩放出無數光明，照耀十方聲聞（sravaka，通過聽聞佛法而修行的人）；頸項放出無數光明，照耀十方辟支佛（pratyekabuddha，獨自覺悟的人）；口中放出無數光明，照耀十方世界諸菩薩（bodhisattva，發願成佛的修行者）身，乃至住於九地（第九個菩薩修行階段）的菩薩；眉間白毫（urna，佛像眉間白毛）放出無數光明，照耀十方得位菩薩身，一切魔宮隱蔽不現；頭頂放出百萬阿僧祇（asamkhya，無數）三千大千世界微塵數的光明，照耀十方諸佛大會，圍繞世界十匝，停留在虛空中形成光明網，高大明亮，供養諸佛。這樣的供養，從初發心乃至九地菩薩所作的供養，百分不及一，乃至百千萬億分不及一，乃至用算數譬喻都無法比擬。 這大光明網勝過十方世界所有花香、末香、燒香、涂香、衣服、幡蓋、眾寶、瓔珞、摩尼寶珠等供養之物，因為它是由出世的善根所生。每一佛的大會上都降下眾寶，形狀如大云。如果有眾生覺知這樣的供養，應當知道他們必定能證得無上大道。這些光明雨下大供養后，還繞諸佛大會十匝，進入諸佛足下。這時，諸佛及大菩薩知道某世界中某位菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）正在修行這樣的道，成就受職。 諸佛子！這時，十方無邊菩薩乃至住於九地的菩薩都來圍繞，設大供養，一心恭敬瞻禮，各自獲得萬種三昧（samadhi，禪定）。那些得職的菩薩摩訶薩從金剛莊嚴的胸部放出一道大光，名為破魔賊，有無數百千萬光作為眷屬，照耀十方世界，顯示無量神力，也來進入這位大菩薩的胸中。這光明消失後，這位菩薩即時獲得大勢力，神通。
【English Translation】 English version The light illuminates all the hungry ghosts (preta, a kind of suffering ghost) in the ten directions, eliminating their suffering and afflictions; from the left and right sides of the body emanate countless lights, illuminating the bodies of people in the ten directions, bringing them peace and happiness; from both hands emanate countless lights, illuminating the palaces of the gods (deva) and asuras (a kind of warring god) in the ten directions; from both shoulders emanate countless lights, illuminating the sravakas (those who practice by hearing the Dharma) in the ten directions; from the neck emanate countless lights, illuminating the pratyekabuddhas (those who attain enlightenment on their own) in the ten directions; from the mouth emanate countless lights, illuminating the bodies of all bodhisattvas (those who aspire to become Buddhas) in the ten directions, even those who dwell in the ninth bhumi (the ninth stage of bodhisattva practice); from the urna (the white hair between the eyebrows of a Buddha) emanate countless lights, illuminating the bodies of the bodhisattvas who have attained their positions in the ten directions, concealing and making invisible all the palaces of demons; from the top of the head emanate millions of asamkhya (countless) lights, as numerous as the dust particles of three thousand great chiliocosms, illuminating the assemblies of all Buddhas in the ten directions, encircling the worlds ten times, and dwelling in the void, forming a net of light, tall, vast, bright, and pure, offering to all Buddhas. Such offerings, from the initial aspiration to the offerings made by bodhisattvas in the ninth bhumi, are not even one percent, not even one in a hundred million trillion, and cannot be compared by any number or analogy. This great net of light surpasses all the flowers, incense powder, burning incense, fragrant ointments, clothing, banners, canopies, various treasures, necklaces, mani jewels, and other offerings in the ten directions, because it arises from the wholesome roots of transcending the world. In each assembly of Buddhas, various treasures rain down, shaped like great clouds. If any sentient being is aware of such offerings, they should know that they are certain to attain the unsurpassed path. After these lights rain down great offerings, they encircle the assemblies of Buddhas ten times and enter the feet of the Buddhas. At this time, all Buddhas and great bodhisattvas know that in a certain world, a certain bodhisattva-mahasattva (great bodhisattva) is practicing such a path and is achieving their ordination. O sons of the Buddhas! At that time, countless bodhisattvas in the ten directions, even those who dwell in the ninth bhumi, all come to surround, make great offerings, and with one mind, respectfully pay homage, each attaining ten thousand samadhis (meditative states). Those bodhisattva-mahasattvas who have received their ordination emit a great light from their vajra-adorned chests, named 'Destroyer of Mara,' with countless millions of lights as its retinue, illuminating the ten directions, displaying immeasurable spiritual powers, and also entering the chest of this great bodhisattva. After this light disappears, this bodhisattva immediately gains great power and spiritual abilities.
智慧百千萬倍。
「諸佛子！爾時諸佛出眉間白毫相光，名益一切智位，有無量無邊光明眷屬，照一切十方世界無有遺余，十匝圍繞一切世界，示于諸佛大神通力，勸進無量無邊百千萬億諸菩薩，一切十方世界六種震動，滅除一切惡道苦惱，一切魔宮皆蔽不現；示一切諸佛得道之處；示一切諸佛大會莊嚴事，廣大如法性，究竟如虛空。
「照明一切世界已，集在虛空，右繞，示大神通莊嚴之事，入是菩薩頂上；其諸眷屬光明入諸眷屬蓮華菩薩頂上，即時諸菩薩各得先所未得十千三昧。是光明入此菩薩頂，如一佛光；一切佛光皆亦如是。一切十方佛光明入是菩薩頂時，名為得職、名為入諸佛境界，為具佛十力、當墮在佛數。
「諸佛子！譬如轉輪聖王長子，大夫人所生，成就轉輪王相。轉輪聖王令子在白象寶閻浮檀金座上取四大海水，上張羅幔，種種莊嚴幢幡、伎樂，執金鐘香水灌子頂上，即名為灌頂大王，具足轉十善道故，得名轉輪聖王。諸佛子！菩薩摩訶薩亦如是，受職時，諸佛以智水灌是菩薩頂，名灌頂法王，具足佛十力故，墮在佛數。諸佛子！是名諸菩薩摩訶薩大智慧職。以是職故，諸菩薩摩訶薩受無量百千億萬苦行難事。是菩薩得是職已，住菩薩法雲地，無量功德、智慧轉增。
「
【現代漢語翻譯】 現代漢語譯本 智慧是百千萬倍的增長。 『諸位佛子！那時，諸佛從眉間的白毫相中放出光明，名為「增益一切智位」的光明，有無量無邊的光明眷屬，照耀一切十方世界，沒有遺漏，十次圍繞一切世界，顯示諸佛的大神通力，勸勉無量無邊百千萬億的菩薩。一切十方世界發生六種震動，滅除一切惡道的苦惱，一切魔宮都隱蔽不現；顯示一切諸佛得道之處；顯示一切諸佛大會的莊嚴景象，廣大如法性，究竟如虛空。 『照亮一切世界之後，光明聚集在虛空中，右繞，顯示大神通莊嚴之事，進入這位菩薩的頭頂；那些眷屬光明進入眷屬蓮花菩薩的頭頂，當時諸菩薩各自獲得先前未曾獲得的十千三昧（samadhi，禪定）。這光明進入這位菩薩的頭頂，如同一佛的光明；一切佛的光明也都如此。一切十方佛的光明進入這位菩薩頭頂時，稱為得職、稱為進入諸佛境界，為具足佛的十力（dasabala，佛的十種力量）、應當列入佛的行列。 『諸位佛子！譬如轉輪聖王（cakravartin，統治世界的理想君主）的長子，由大夫人所生，成就轉輪王的相貌。轉輪聖王讓兒子坐在白象寶閻浮檀金座上，取四大海水，上面張開羅幔，用各種莊嚴的幢幡、伎樂，執持金鐘香水灌注他的頭頂，就稱為灌頂大王，因為具足轉十善道，所以得名轉輪聖王。諸位佛子！菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）也像這樣，受職時，諸佛用智慧之水灌注這位菩薩的頭頂，稱為灌頂法王，因為具足佛的十力，所以列入佛的行列。諸位佛子！這稱為菩薩摩訶薩的大智慧職。因為這個職位的緣故，菩薩摩訶薩承受無量百千億萬的苦行難事。這位菩薩得到這個職位后，安住于菩薩法雲地，無量的功德和智慧不斷增長。 』
【English Translation】 English version Wisdom increases a hundred thousand millionfold. 『Disciples of the Buddhas! At that time, the Buddhas emitted light from the white hair mark between their eyebrows, called the light of 『Increasing the Position of All-Wisdom,』 with immeasurable and boundless retinues of light, illuminating all the ten directions of the world without any omission, encircling all the worlds ten times, demonstrating the great supernatural powers of the Buddhas, and encouraging immeasurable, boundless, hundreds of thousands of millions of Bodhisattvas. All the ten directions of the world experienced six kinds of earthquakes, eliminating the suffering of all evil paths, and all demon palaces were concealed and did not appear; showing the places where all the Buddhas attained enlightenment; showing the magnificent scenes of all the Buddhas' assemblies, vast as the Dharma-nature, ultimately like the void. 『After illuminating all the worlds, the light gathered in the void, circled to the right, demonstrating the magnificent events of great supernatural powers, and entered the crown of this Bodhisattva; the retinues of light entered the crowns of the retinue lotus Bodhisattvas, and at that time, each of the Bodhisattvas attained ten thousand samadhis (meditative states) that they had not attained before. This light entered the crown of this Bodhisattva, like the light of one Buddha; the light of all Buddhas was also like this. When the light of all the Buddhas in the ten directions entered the crown of this Bodhisattva, it was called obtaining office, called entering the realm of the Buddhas, becoming equipped with the ten powers of the Buddha (dasabala), and should be counted among the Buddhas. 『Disciples of the Buddhas! For example, the eldest son of a Cakravartin (ideal universal ruler), born of the chief queen, possesses the marks of a Cakravartin. The Cakravartin has his son sit on a white elephant treasure Jambudvipa (the continent where humans live) gold seat, takes the water of the four great oceans, spreads a canopy above, with various magnificent banners and music, and pours fragrant water from a golden pitcher onto his crown, and he is then called the Anointed Great King, because he is equipped with the ten virtuous paths, hence he is named Cakravartin. Disciples of the Buddhas! The Bodhisattva Mahasattva (great Bodhisattva) is also like this, when receiving office, the Buddhas pour the water of wisdom onto the crown of this Bodhisattva, called the Anointed Dharma King, because he is equipped with the ten powers of the Buddha, hence he is counted among the Buddhas. Disciples of the Buddhas! This is called the great wisdom office of the Bodhisattva Mahasattva. Because of this office, the Bodhisattva Mahasattva endures immeasurable hundreds of thousands of millions of difficult ascetic practices. After this Bodhisattva obtains this office, he dwells in the Bodhisattva Dharma Cloud Ground, and immeasurable merits and wisdom continuously increase.』 』
諸佛子！菩薩住是法雲地，如實知集欲界、集色界、集無色界，如實知集世間性、集眾生性、集識性、集有為性、集無為性、集虛空性、集法性、集涅槃性、集邪見諸煩惱性，如實知諸世間行法、還法，如實知集聲聞道、集辟支佛道、集菩薩道，集諸佛力、無畏、不共法，集色身、法身、集一切智慧。如是，集得佛道、集轉法輪、集示滅度。舉要言之，如實知示集一切法差別。
「是菩薩以如是智慧隨順菩提行，如實轉深入，知眾生化、業化、煩惱化、諸見化、世性化、法性化、聲聞化、辟支、佛化、菩薩化、如來化、一切化、分別無分別化，皆如實入。是菩薩爾時如實知佛力所持、如實知法處持、如實知業持、煩惱持、時持、愿持、先世持、行持、劫壽持、智持。
「是菩薩住十地中，諸佛所有微細行智，所謂細微生死智、細微世智、細微出家智、細微得道智、細微神力自在智、細微轉法輪智、細微持壽命智、細微示涅槃智、細微法久住智，如是等細微智皆如實知。
「又，諸佛密處，所謂身密、口密、意密、籌量時非時密、與菩薩受記密、攝伏眾生密、諸乘差別密、八萬四千諸根差別密、業如實所作密、行密、得菩提密，如是等密皆如實知。
「是菩薩，諸佛所有入劫智，所謂一劫攝阿
【現代漢語翻譯】 現代漢語譯本：諸位佛子！菩薩安住於法云地時，如實了知欲界的集起（產生），色界的集起，無色界的集起；如實了知世間性的集起，眾生性的集起，識性的集起，有為性的集起，無為性的集起，虛空性的集起，法性的集起，涅槃性的集起，以及邪見和各種煩惱的集起；如實了知世間法的執行和還滅；如實了知聲聞道的集起，辟支佛道的集起，菩薩道的集起；以及諸佛的力量、無畏、不共法的集起；色身的集起，法身的集起，一切智慧的集起。如此，集得佛道，集轉法輪，集示現滅度。總而言之，如實了知一切法差別的集起。 這位菩薩以這樣的智慧隨順菩提之行，如實深入，了知眾生的化導、業的化導、煩惱的化導、諸見的化導、世性的化導、法性的化導、聲聞的化導、辟支佛的化導、佛的化導、菩薩的化導、如來的化導、一切的化導，以及分別和無分別的化導，都如實地進入。這位菩薩那時如實了知佛力所持，如實了知法處所持，如實了知業所持，煩惱所持，時所持，愿所持，前世所持，行所持，劫壽所持，智所持。 這位菩薩安住於十地之中，對於諸佛所有的微細行智，所謂細微的生死智、細微的世智、細微的出家智、細微的得道智、細微的神力自在智、細微的轉法輪智、細微的持壽命智、細微的示現涅槃智、細微的法久住智，像這樣的細微智慧都如實了知。 此外，諸佛的秘密之處，所謂身密、口密、意密、籌量時非時的秘密、與菩薩授記的秘密、攝伏眾生的秘密、諸乘差別的秘密、八萬四千諸根差別的秘密、業如實所作的秘密、行秘密、得菩提的秘密，像這樣的秘密都如實了知。 這位菩薩，對於諸佛所有入劫的智慧，所謂一劫攝入阿僧祇劫的智慧，
【English Translation】 English version: O sons of the Buddhas! When a Bodhisattva dwells in the Cloud of Dharma stage, he truly knows the arising of the desire realm, the arising of the form realm, and the arising of the formless realm; he truly knows the arising of the worldly nature, the arising of the sentient being nature, the arising of the consciousness nature, the arising of the conditioned nature, the arising of the unconditioned nature, the arising of the space nature, the arising of the dharma nature, the arising of the nirvana nature, and the arising of wrong views and various afflictions; he truly knows the workings and cessation of worldly dharmas; he truly knows the arising of the Sravaka path, the arising of the Pratyekabuddha path, and the arising of the Bodhisattva path; and the arising of the powers, fearlessnesses, and unique qualities of the Buddhas; the arising of the form body, the arising of the dharma body, and the arising of all wisdoms. Thus, he gathers the Buddha path, gathers the turning of the Dharma wheel, and gathers the demonstration of passing into Nirvana. In short, he truly knows the arising of all the differences of dharmas. This Bodhisattva, with such wisdom, follows the path of Bodhi, and truly penetrates deeply, knowing the guidance of sentient beings, the guidance of karma, the guidance of afflictions, the guidance of views, the guidance of worldly nature, the guidance of dharma nature, the guidance of Sravakas, the guidance of Pratyekabuddhas, the guidance of Buddhas, the guidance of Bodhisattvas, the guidance of Tathagatas, the guidance of all, and the guidance of differentiation and non-differentiation, all of which he truly enters. At that time, this Bodhisattva truly knows what is held by the power of the Buddha, truly knows what is held by the place of dharma, truly knows what is held by karma, what is held by afflictions, what is held by time, what is held by vows, what is held by past lives, what is held by practice, what is held by kalpas, and what is held by wisdom. This Bodhisattva, dwelling in the ten stages, truly knows all the subtle practices and wisdoms of the Buddhas, such as the subtle wisdom of birth and death, the subtle worldly wisdom, the subtle wisdom of renunciation, the subtle wisdom of attaining the path, the subtle wisdom of supernatural powers and freedom, the subtle wisdom of turning the Dharma wheel, the subtle wisdom of maintaining life, the subtle wisdom of demonstrating Nirvana, and the subtle wisdom of the long-abiding of the Dharma. He truly knows all such subtle wisdoms. Moreover, he truly knows the secret places of the Buddhas, such as the secret of body, the secret of speech, the secret of mind, the secret of measuring time and non-time, the secret of conferring predictions on Bodhisattvas, the secret of subduing sentient beings, the secret of the differences of the vehicles, the secret of the differences of the eighty-four thousand roots, the secret of the true nature of karma, the secret of practice, and the secret of attaining Bodhi. He truly knows all such secrets. This Bodhisattva, regarding all the wisdom of the Buddhas entering into kalpas, such as the wisdom of encompassing countless kalpas within one kalpa,
僧祇劫、阿僧祇劫攝一劫、有數攝無數、無數攝有數、一念攝無量世、無量世攝一念、劫攝非劫、非劫攝劫、有佛劫攝無佛劫、無佛劫攝有佛劫、過去未來劫攝現在劫、現在劫攝過去未來劫、未來過去劫攝現在劫、現在劫攝未來過去劫、長劫攝短劫、短劫攝長劫，諸劫攝想皆如實知。
「是菩薩，諸佛所入毛道智、若入微塵智、若國土智、身心智、得道智、若眾生身心得道智、若眾生行智、得道智、遍行佛道智、順行示智、逆行示智、不可思議智，世間能知、聲聞能知、辟支佛能知、菩薩能知、有不能知但如來能知，皆如實入。
「諸佛子！諸佛智廣大，無量無邊，菩薩住是地則能得入如是智慧。
「諸佛子！是菩薩摩訶薩隨是地行，得菩薩不可思議解脫、得菩薩無礙解脫、凈行解脫、普門明解脫、如來藏解脫、隨無礙論解脫、入三世解脫、法性藏解脫、解脫明解脫、離差別解脫。諸佛子！是菩薩，十解脫為首，如是等無量無邊百千萬億阿僧祇解脫皆於此地得；得百千萬無量阿僧祇三昧、百千萬無量阿僧祇陀羅尼、百千萬無量阿僧祇神通，亦復如是。
「是菩薩成就如是智慧，隨順於菩提，成就無量念力，能於一念頃至十方無量佛所受無量法明、無量法雨，皆能受持。譬如娑伽羅龍王所澍大
【現代漢語翻譯】 現代漢語譯本：僧祇劫（無數的劫）和阿僧祇劫（極無數的劫）包含一個劫，有數可以包含無數，無數可以包含有數，一念可以包含無量世，無量世可以包含一念，劫可以包含非劫，非劫可以包含劫，有佛的劫可以包含無佛的劫，無佛的劫可以包含有佛的劫，過去和未來的劫可以包含現在的劫，現在的劫可以包含過去和未來的劫，未來和過去的劫可以包含現在的劫，現在的劫可以包含未來和過去的劫，長劫可以包含短劫，短劫可以包含長劫，所有關於劫的觀念，菩薩都能如實地瞭解。 這位菩薩，對於諸佛所證入的毛道智（微細的智慧）、微塵智（如微塵般細微的智慧）、國土智（對國土的智慧）、身心智（對身心的智慧）、得道智（證悟的智慧）、眾生身心得道智（眾生身心證悟的智慧）、眾生行智（眾生行為的智慧）、得道智（證悟的智慧）、遍行佛道智（普遍實踐佛道的智慧）、順行示智（順應規律的智慧）、逆行示智（反向思維的智慧）、不可思議智（無法想像的智慧），世間人能知、聲聞能知、辟支佛能知、菩薩能知，也有不能知但只有如來能知的，都能如實地證入。 諸佛子！諸佛的智慧廣大，無量無邊，菩薩住在這個階段就能證入這樣的智慧。 諸佛子！這位菩薩摩訶薩隨著這個階段的修行，能獲得菩薩不可思議解脫、菩薩無礙解脫、凈行解脫、普門明解脫、如來藏解脫、隨無礙論解脫、入三世解脫、法性藏解脫、解脫明解脫、離差別解脫。諸佛子！這位菩薩，以這十種解脫為首，像這樣無量無邊百千萬億阿僧祇的解脫都能在這個階段獲得；還能獲得百千萬無量阿僧祇的三昧（禪定）、百千萬無量阿僧祇的陀羅尼（總持）、百千萬無量阿僧祇的神通，也是如此。 這位菩薩成就這樣的智慧，隨順於菩提（覺悟），成就無量的念力，能在一念之間到達十方無量佛的處所，接受無量的法明、無量的法雨，都能受持。譬如娑伽羅龍王（海龍王）所降下的大雨，
【English Translation】 English version: A samkhya kalpa (countless kalpas) and an asankhya kalpa (immeasurable kalpas) encompass one kalpa; the countable can encompass the countless, the countless can encompass the countable; one thought can encompass immeasurable worlds, immeasurable worlds can encompass one thought; a kalpa can encompass a non-kalpa, a non-kalpa can encompass a kalpa; a kalpa with a Buddha can encompass a kalpa without a Buddha, a kalpa without a Buddha can encompass a kalpa with a Buddha; past and future kalpas can encompass the present kalpa, the present kalpa can encompass past and future kalpas; future and past kalpas can encompass the present kalpa, the present kalpa can encompass future and past kalpas; a long kalpa can encompass a short kalpa, a short kalpa can encompass a long kalpa. All concepts of kalpas are truly known by the Bodhisattva. This Bodhisattva, regarding the wisdom of the hair-pore path (subtle wisdom) entered by all Buddhas, the wisdom of a mote of dust (wisdom as fine as a mote of dust), the wisdom of a land (wisdom about lands), the wisdom of body and mind (wisdom about body and mind), the wisdom of attaining the path (wisdom of enlightenment), the wisdom of sentient beings' body and mind attaining the path (wisdom of sentient beings' enlightenment), the wisdom of sentient beings' conduct (wisdom of sentient beings' actions), the wisdom of attaining the path (wisdom of enlightenment), the wisdom of universally practicing the Buddha path (wisdom of universally practicing the Buddha path), the wisdom of following the path (wisdom of following the rules), the wisdom of going against the path (wisdom of thinking in reverse), the inconceivable wisdom (unimaginable wisdom), which the world can know, the Sravakas can know, the Pratyekabuddhas can know, the Bodhisattvas can know, and some cannot know but only the Tathagatas can know, all are truly entered. Disciples of the Buddhas! The wisdom of the Buddhas is vast, immeasurable, and boundless. Bodhisattvas abiding in this stage can attain such wisdom. Disciples of the Buddhas! This Bodhisattva Mahasattva, following the practice of this stage, attains the inconceivable liberation of a Bodhisattva, the unobstructed liberation of a Bodhisattva, the pure conduct liberation, the universal illumination liberation, the Tathagatagarbha liberation, the liberation of following unobstructed discourse, the liberation of entering the three times, the liberation of the Dharma-nature treasury, the liberation of illuminating liberation, and the liberation of being free from distinctions. Disciples of the Buddhas! This Bodhisattva, with these ten liberations as the foremost, attains countless hundreds of thousands of millions of nayutas of asankhyas of liberations in this stage; also attains hundreds of thousands of millions of nayutas of asankhyas of samadhis (meditative states), hundreds of thousands of millions of nayutas of asankhyas of dharanis (mantras), and hundreds of thousands of millions of nayutas of asankhyas of supernormal powers, likewise. This Bodhisattva, having accomplished such wisdom, conforms to Bodhi (enlightenment), accomplishes immeasurable power of mindfulness, and in a single thought can reach the immeasurable Buddhas in the ten directions, receiving immeasurable Dharma illumination and immeasurable Dharma rain, all of which can be upheld. It is like the great rain poured down by the Sagara Dragon King (the Dragon King of the sea),
雨，唯除大海，餘地不能堪受。諸佛子！菩薩摩訶薩亦如是，受大法雨故，能入如來密處。是大法雨，一切眾生、聲聞、辟支佛皆不能受，從初地乃至九地菩薩亦不能受持，唯此菩薩摩訶薩住法雲地悉能受持。
「諸佛子！譬如大海，一龍王起大雲雨皆能堪受，若二龍王、三、四、五、十、二十、三十、四十、五十、若百龍王、若千、若萬、若億、若百億、若千萬億那由他龍王，乃至無量無邊大龍王起云所雨，一時澍下皆能受持。所以者何？大海是無量器故。諸佛子！菩薩摩訶薩亦如是，住法雲地，於一佛所能受大法明雨，二佛、三、四、五、十、百、千、萬、億，乃至無量無邊、不可稱不可說、無有限、過諸算數，於一念中皆能堪受如是諸佛大法雲雨。是故，此地名法雲地。」
問言：「佛子！是菩薩於一念中為能堪受幾所佛法明大雨？」
答言：「不可以算數所知，但以譬喻可說。諸佛子！譬如十方所有不可說百千萬億那由他世界中微塵，爾所微塵世界中眾生假使皆得聞持陀羅尼、為佛侍者、為大聲聞，多聞第一，譬如金剛蓮花上佛有大擇比丘多聞第一。其一眾產生就如是多聞之力，余若干眾生皆亦如是。其一人所受法，第二人不重受，如是一切各各不同。諸佛子！于意云何？是一切眾生受持
【現代漢語翻譯】 現代漢語譯本：雨水，除了大海，其他地方都不能承受。諸位佛子！菩薩摩訶薩也是如此，因為承受大法雨的緣故，能夠進入如來的秘密之處。這種大法雨，一切眾生、聲聞、辟支佛都不能承受，從初地乃至九地菩薩也不能受持，只有這位菩薩摩訶薩住在法雲地才能完全承受。 『諸位佛子！譬如大海，一條龍王興起大雲雨都能承受，如果是兩條龍王、三條、四條、五條、十條、二十條、三十條、四十條、五十條，如果是百條龍王、千條、萬條、億條、百億條、千萬億那由他（數量單位，表示極大的數量）龍王，乃至無量無邊的大龍王興云降雨，一時傾注都能承受。這是為什麼呢？因為大海是無量的容器。諸位佛子！菩薩摩訶薩也是如此，住在法雲地，在一位佛那裡能夠承受大法明雨，在兩位佛、三位、四位、五位、十位、百位、千位、萬位、億位，乃至無量無邊、不可稱不可說、沒有限度、超過一切算數的佛那裡，在一念之間都能承受如此諸佛的大法雲雨。因此，這個地稱為法雲地。』 有人問：『佛子！這位菩薩在一念之間能夠承受多少佛法明大雨？』 回答說：『不可以算數來知道，只能用比喻來說明。諸位佛子！譬如十方所有不可說百千萬億那由他世界中的微塵，像這麼多微塵世界中的眾生，假設都能夠聽聞並受持陀羅尼（總持法門），作為佛的侍者，成為大聲聞，是多聞第一，譬如金剛蓮花上佛有大擇比丘是多聞第一。其中一個眾生能夠成就如此多聞的力量，其餘若干眾生也都如此。其中一人所受的法，第二人不再重複接受，像這樣一切各不相同。諸位佛子！你們認為如何？所有這些眾生所受持的法，'
【English Translation】 English version: Rain, except for the great ocean, cannot be endured by any other place. O sons of the Buddhas! Bodhisattva Mahasattvas are also like this; because they receive the great Dharma rain, they can enter the secret place of the Tathagata. This great Dharma rain cannot be received by all sentient beings, Sravakas, and Pratyekabuddhas; it cannot be upheld even by Bodhisattvas from the first to the ninth bhumi. Only this Bodhisattva Mahasattva, dwelling in the Dharma Cloud Bhumi, can fully receive and uphold it. 'O sons of the Buddhas! For example, the great ocean can endure the great cloud rain raised by one Dragon King. If there are two Dragon Kings, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred Dragon Kings, or a thousand, ten thousand, a hundred million, a hundred billion, or a trillion nayuta (a unit of extremely large number) Dragon Kings, or even immeasurable and boundless great Dragon Kings raising clouds and raining, all pouring down at once, the ocean can endure it. Why is this? Because the great ocean is a limitless container. O sons of the Buddhas! Bodhisattva Mahasattvas are also like this; dwelling in the Dharma Cloud Bhumi, they can receive the great Dharma light rain from one Buddha. From two Buddhas, three, four, five, ten, a hundred, a thousand, ten thousand, a hundred million, up to immeasurable, boundless, inexpressible, limitless, and beyond all calculations, they can endure such great Dharma cloud rain from all these Buddhas in a single moment. Therefore, this bhumi is called the Dharma Cloud Bhumi.' Someone asked: 'O sons of the Buddhas! How much great Dharma light rain can this Bodhisattva endure in a single moment?' The answer was: 'It cannot be known by calculation, but it can be explained by analogy. O sons of the Buddhas! For example, if all the sentient beings in the inexpressible hundreds of millions of nayuta worlds, like the dust particles in all the ten directions, were able to hear and uphold the Dharani (a method of total retention), serve as attendants to the Buddhas, become great Sravakas, and be the foremost in learning, like the great Bhikshu of great choice who was the foremost in learning under the Buddha on the Vajra Lotus, and if one of these beings achieved such power of learning, and the rest of the beings were also like this, and if the Dharma received by one person was not repeated by the second person, and so on, each being different. O sons of the Buddhas! What do you think? The Dharma upheld by all these beings,'
多聞力為多不？」
答言：「無量。」
「諸佛子！我今當爲汝說，是菩薩住此法雲地，於一念一時、於一佛所，能堪受三世法性藏，名曰大法明雨——上一切眾生多聞之力，比此百分不及一、千分、萬分、千萬億那由他，乃至算數譬喻所不能及。如一佛所聞，十方若干世界所有微塵諸佛皆能堪受大法明雨，復能過此無量無邊，於一念一時悉能堪受大法明雨，是故名為法雲地。◎
「◎複次，佛子！菩薩摩訶薩住是大法雲地，自從願力，生大慈悲放大法雷音、諸通明無畏以為電光、發大智慧以為疾風、大福德善根以為密雲、現種種身色為雜色云、說法降魔以為雷音，一念一時能于上所說微塵世界皆悉周普，無有遺余，復過此數。以雨善法、甘露法雨故，滅眾生隨心所樂、無明所起煩惱塵焰，是故名為法雲地。
「複次，諸佛子！菩薩摩訶薩住是法雲地，於一世界中從兜率天上來下乃至示大涅槃、一切佛事，隨所度眾生皆現神力；若二三千世界，乃至如上微塵數世界，又復過是百千萬億阿僧祇世界，從兜率來下乃至示大涅槃、一切佛事，隨所度眾生皆現神力。
「是菩薩住在此地，于智慧中得上自在力、善擇大智慧，或以狹國為廣、廣國為狹、或以垢國為凈。如是，一切世間性皆有神力
【現代漢語翻譯】 現代漢語譯本 『多聞之力有多大？』 回答說：『無量。』 『諸佛之子！我現在將為你們解說，這位菩薩安住於法云地，在一念之間、一時之間，在一位佛的處所，能夠承受三世的法性寶藏，這被稱為大法明雨——超越一切眾生的多聞之力，相比之下，百分之一不及，千分之一、萬分之一、千萬億那由他分之一都不及，乃至用算數譬喻都無法比擬。如同在一個佛的處所聽聞，十方若干世界所有微塵數量的諸佛都能承受大法明雨，並且還能超過這個數量，無量無邊，在一念之間、一時之間都能承受大法明雨，因此稱為法雲地。』 『再者，佛子！菩薩摩訶薩安住于這大法雲地，憑藉自身的願力，生起大慈悲，發出大法雷音，以諸通明的無畏為電光，發出大智慧為疾風，以大福德善根為密雲，顯現種種身色為雜色云，說法降魔為雷音，在一念之間、一時之間，能夠遍佈以上所說的微塵世界，沒有遺漏，並且超過這個數量。因為降下善法、甘露法雨，熄滅眾生隨心所欲、無明所起的煩惱塵焰，因此稱為法雲地。』 『再者，諸佛之子！菩薩摩訶薩安住于這法雲地，在一個世界中，從兜率天（Tusita Heaven）降生到示現大涅槃，一切佛事，都隨著所度化的眾生而顯現神通之力；如果是在二三千世界，乃至如上微塵數的世界，又超過百千萬億阿僧祇世界，從兜率天降生到示現大涅槃，一切佛事，都隨著所度化的眾生而顯現神通之力。』 『這位菩薩安住在此地，在智慧中獲得自在之力、善於選擇大智慧，或者將狹小的國土變為廣闊，將廣闊的國土變為狹小，或者將污穢的國土變為清凈。像這樣，一切世間的性質都具有神通之力。』
【English Translation】 English version 'How great is the power of extensive learning?' The answer was: 'Immeasurable.' 'Disciples of the Buddhas! I will now explain to you that this Bodhisattva, dwelling in the Dharma Cloud Ground, in a single thought, in a single moment, at the place of one Buddha, is able to receive the Dharma-nature treasury of the three times, which is called the Great Dharma Bright Rain—surpassing the power of extensive learning of all sentient beings. Compared to this, one hundredth part is not equal, one thousandth part, one ten-thousandth part, one hundred million nayuta part is not equal, and even calculation and analogy cannot compare. Just as hearing at the place of one Buddha, all the Buddhas in the number of dust particles in the ten directions of countless worlds can receive the Great Dharma Bright Rain, and can even surpass this number, immeasurable and boundless, in a single thought, in a single moment, they can all receive the Great Dharma Bright Rain, therefore it is called the Dharma Cloud Ground.' 'Furthermore, disciples of the Buddhas! The Bodhisattva Mahasattva, dwelling in this Great Dharma Cloud Ground, by the power of their own vows, generates great compassion, emits the Great Dharma Thunder Sound, uses the fearlessness of all clear understanding as lightning, emits great wisdom as a swift wind, uses great meritorious roots as dense clouds, manifests various body colors as variegated clouds, and uses the Dharma teaching to subdue demons as thunder. In a single thought, in a single moment, they can pervade all the dust-particle worlds mentioned above, without any omission, and even surpass this number. Because they rain down good Dharma, the nectar of Dharma, they extinguish the flames of afflictions and dust arising from the desires and ignorance of sentient beings, therefore it is called the Dharma Cloud Ground.' 'Furthermore, disciples of the Buddhas! The Bodhisattva Mahasattva, dwelling in this Dharma Cloud Ground, in one world, from descending from the Tusita Heaven (兜率天) to demonstrating Great Nirvana, all the Buddha activities, they manifest their spiritual powers according to the sentient beings they are guiding; if it is in two or three thousand worlds, or even in the number of dust-particle worlds mentioned above, and even surpassing hundreds of millions of asamkhya worlds, from descending from the Tusita Heaven to demonstrating Great Nirvana, all the Buddha activities, they manifest their spiritual powers according to the sentient beings they are guiding.' 'This Bodhisattva, dwelling in this ground, in wisdom, obtains the power of self-mastery, is skilled in choosing great wisdom, or transforms a narrow country into a vast one, a vast country into a narrow one, or a defiled country into a pure one. In this way, all the natures of the world possess spiritual powers.'
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「是菩薩或於一微塵中有一三千大千世界鐵圍山川而不迫隘，或二、三、四、五、十、二十、三十、四十、五十、若百、若千、萬、億、無量不可說不可說世界諸莊嚴事皆示入一微塵。若以一世界莊嚴事示不可說不可說世界、或以乃至不可說不可說世界眾生置一世界中亦不迫隘、或以一世界眾生置不可說不可說世界中、或以不可說不可說世界示著一毛頭而不惱眾生、或於一毛中示一切佛神通力莊嚴之事。或以十方所有不可說不可說世界微塵，於一念中現如是等身；於一身中示若干無量手，以此手勤心供養十方諸佛；以一一手捉恒河沙等蓮華聚以散諸佛，涂香、雜香、末香、衣服、幡蓋、寶物亦復如是，一切莊嚴之具皆以手執供養諸佛；於一一身皆亦如是。又，一一身化有爾所塵數頭，於一一頭有爾所塵數舌，以是神力讚歎諸佛。如是等事于唸唸中遍滿十方，于唸唸中以神通力于無量世界示得佛道、轉於法輪，乃至大般涅槃。
「於三世中以神通力示現無量身、于自身中現佛無量無邊佛土莊嚴事、于自身中示一切世界成壞事、或令一切諸風皆於一毛孔出而不惱眾生。或欲以無量無邊世界為一海水，此海水中作大蓮華，形色光明遍照無量無邊世界，于中示得菩提莊嚴妙事乃至示得一切種智。自身中所有一
【現代漢語翻譯】 現代漢語譯本 『菩薩能夠在一粒微塵中顯現一個三千大千世界，其中有鐵圍山川，卻不顯得擁擠狹窄。或者，在兩粒、三粒、四粒、五粒、十粒、二十粒、三十粒、四十粒、五十粒，乃至一百、一千、一萬、一億、無量不可說不可說的世界中，所有的莊嚴景象都顯現在一粒微塵中。如果用一個世界的莊嚴景象來展示不可說不可說的世界，或者將不可說不可說的世界中的眾生安置在一個世界中，也不會顯得擁擠狹窄。或者將一個世界的眾生安置在不可說不可說的世界中，或者將不可說不可說的世界顯現在一根毛髮尖端，而不會使眾生感到煩惱。或者在一根毛髮中顯現一切佛的神通力量和莊嚴景象。或者將十方所有不可說不可說世界的微塵，在一念之間顯現出如此眾多的身體；在一個身體中顯現出無數的手，用這些手虔誠地供養十方諸佛；用每一隻手拿著恒河沙數般的蓮花，散佈供養諸佛，涂香、雜香、末香、衣服、幡蓋、寶物也是如此，一切莊嚴的器具都用手拿著供養諸佛；在每一個身體中都是如此。而且，每一個身體都化現出如微塵數般的頭，在每一個頭上都有如微塵數般的舌頭，用這種神通力量讚歎諸佛。像這樣的事情在每一個念頭中都遍滿十方，在每一個念頭中都用神通力量在無量世界中示現成佛、轉法輪，乃至進入大般涅槃。 『在過去、現在、未來三世中，用神通力量顯現無量的身體，在自身中顯現佛的無量無邊佛土的莊嚴景象，在自身中顯現一切世界的成住壞空，或者讓一切的風都從一個毛孔中出來，而不使眾生感到煩惱。或者想要將無量無邊的世界變成一滴海水，在這海水中形成巨大的蓮花，其形狀和光芒照耀無量無邊的世界，在其中示現證得菩提的莊嚴妙事，乃至示現證得一切種智。自身中所有的一'
【English Translation】 English version 'A Bodhisattva can manifest a three-thousand-great-thousand world with iron mountains and rivers within a single dust mote, without any sense of crowding or narrowness. Or, in two, three, four, five, ten, twenty, thirty, forty, fifty, or even a hundred, a thousand, ten thousand, a million, countless inexpressible worlds, all the magnificent adornments are shown within a single dust mote. If the adornments of one world are used to display countless inexpressible worlds, or if the beings of countless inexpressible worlds are placed within one world, there is no sense of crowding or narrowness. Or, the beings of one world can be placed in countless inexpressible worlds, or countless inexpressible worlds can be shown on the tip of a single hair without causing any distress to beings. Or, within a single hair, all the majestic displays of the Buddha's spiritual powers can be shown. Or, the dust motes of all the countless inexpressible worlds in the ten directions can be manifested as countless bodies in a single thought; within one body, countless hands are shown, with which to diligently offer to all the Buddhas in the ten directions; with each hand, clusters of lotuses as numerous as the sands of the Ganges are held and scattered to the Buddhas, and the same is done with fragrant ointments, mixed fragrances, powdered incense, clothing, banners, canopies, and treasures. All the implements of adornment are held in the hands to make offerings to the Buddhas; and this is done in each and every body. Moreover, each body transforms into heads as numerous as dust motes, and on each head, there are tongues as numerous as dust motes, with which to praise the Buddhas using these spiritual powers. Such things as these fill the ten directions in every thought, and in every thought, through spiritual powers, the attainment of Buddhahood, the turning of the Dharma wheel, and even the great Parinirvana are shown in countless worlds. 'In the three periods of time, past, present, and future, countless bodies are manifested through spiritual powers, and within one's own body, the magnificent adornments of the Buddha's countless and boundless Buddha lands are shown. Within one's own body, the formation, existence, destruction, and emptiness of all worlds are shown. Or, all the winds are made to emanate from a single pore without causing any distress to beings. Or, one may wish to transform countless and boundless worlds into a single drop of seawater, and in this seawater, a great lotus flower is formed, its shape and light illuminating countless and boundless worlds, within which the magnificent events of attaining Bodhi are shown, even the attainment of all-knowing wisdom. All of the one's own'
方光明摩尼寶珠、電光、日、月、星宿諸光明，乃至十方世界所有光明諸物，皆于身中現。以口噓氣能令一切十方無量無邊世界震動，而不令眾生有驚畏想。示十方世界水劫盡，風劫、火劫盡，而眾生身隨意莊嚴。或欲于自身示作如來身、如來身作自身、如來身作己佛國、己佛國作如來身。
「諸佛子！菩薩摩訶薩在此菩薩法雲地神變如是。又，余無量神力自在奇異示現。」
爾時，會中有諸菩薩、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋提桓因、梵天王、四天王、自在天子、凈居天等，各作是念：「若菩薩神通力、智慧力如是無量無邊，佛復云何？」
爾時，解脫月菩薩摩訶薩知大眾心所念，問金剛藏菩薩言：「佛子！今諸大眾皆有所疑，聞是菩薩大神通智慧力，墮在疑網。汝今當斷一切疑惑，示菩薩神通莊嚴妙事。」
即時金剛藏菩薩入一切佛國體性三昧。時諸大眾，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋提桓因、梵天王、護世天王、自在天子、凈居天等大眾，皆自見知入金剛藏菩薩身中，于其身內見有三千大千世界莊嚴眾事，若滿一劫說不可盡。于中見佛道場樹，其莖周圍十萬三千大千世界、高百萬三千大千世界、覆蔭三千億三千大
【現代漢語翻譯】 現代漢語譯本 光明如摩尼寶珠（如意寶珠，能發出光芒的寶珠）、閃電、太陽、月亮、星辰等各種光明，乃至十方世界所有發光的物體，都顯現在他的身體中。他口中呼出的氣息能使十方無量無邊的世界震動，卻不會讓眾生感到驚恐畏懼。他能示現十方世界的水劫、風劫、火劫都已結束，而眾生的身體可以隨意莊嚴。他可以隨意示現自身為如來身，如來身變為自身，如來身變為自己的佛國，自己的佛國變為如來身。 『諸位佛子！菩薩摩訶薩在菩薩法雲地（菩薩修行所處的第十地）的神通變化就是這樣。此外，還有其他無量神通自在的奇異示現。』 當時，法會中有諸位菩薩、天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、釋提桓因（帝釋天）、梵天王、四天王、自在天子、凈居天等，各自心中想道：『如果菩薩的神通力、智慧力都如此無量無邊，那麼佛又會是怎樣呢？』 這時，解脫月菩薩摩訶薩知道大眾心中的疑惑，就問金剛藏菩薩說：『佛子！現在大眾都心存疑惑，聽聞這位菩薩的大神通智慧力，都陷入了疑惑的網中。你現在應當斷除一切疑惑，展示菩薩神通莊嚴的奇妙之事。』 隨即，金剛藏菩薩進入一切佛國體性三昧（一種禪定狀態）。當時，所有大眾，包括天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、釋提桓因、梵天王、護世天王、自在天子、凈居天等，都自己看到進入了金剛藏菩薩的身體中，在其身體內看到有三千大千世界莊嚴的種種景象，即使說滿一個劫也說不完。在其中，他們看到佛的道場樹，樹的莖部周圍有十萬三千大千世界，高百萬三千大千世界，覆蓋了三千億三千大千世界
【English Translation】 English version The light of Mani jewels (wish-fulfilling jewels that emit light), lightning, the sun, the moon, stars, and all luminous objects in the ten directions appear within his body. The breath from his mouth can cause countless worlds in the ten directions to tremble, yet without causing fear or alarm in sentient beings. He can manifest the end of the water, wind, and fire kalpas (cosmic cycles) in the ten directions, while the bodies of sentient beings are adorned as they wish. He can manifest himself as a Tathagata (Buddha) body, the Tathagata body as his own, the Tathagata body as his own Buddha-land, and his own Buddha-land as the Tathagata body. 『O sons of the Buddhas! Such are the divine transformations of a Bodhisattva Mahasattva (great Bodhisattva) on the Dharma Cloud Ground (the tenth stage of a Bodhisattva's path). Moreover, there are other immeasurable displays of divine power and freedom.』 At that time, in the assembly, there were Bodhisattvas, Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), Shakra (Indra), Brahma Kings, Four Heavenly Kings, the sons of the Free Heavens, the Pure Abode Heavens, and others, each thinking: 『If the Bodhisattva's divine power and wisdom are so immeasurable, then what must the Buddha be like?』 Then, the Bodhisattva Mahasattva Liberation Moon, knowing the thoughts of the assembly, asked the Bodhisattva Vajragarbha: 『O son of the Buddha! Now the assembly is filled with doubt, having heard of this Bodhisattva's great divine power and wisdom, they are caught in a net of doubt. You should now dispel all doubts and demonstrate the wondrous adornments of the Bodhisattva's divine powers.』 Immediately, the Bodhisattva Vajragarbha entered the Samadhi (meditative state) of the Essence of All Buddha-lands. At that time, all the assembly, including Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, Shakra, Brahma Kings, the Guardian Kings of the World, the sons of the Free Heavens, the Pure Abode Heavens, and others, all saw themselves entering the body of the Bodhisattva Vajragarbha. Within his body, they saw the adornments of the three thousand great thousand worlds, which could not be fully described even in a kalpa. There, they saw the Bodhi tree (tree of enlightenment), the stem of which was surrounded by one hundred thousand three thousand great thousand worlds, reaching a height of one million three thousand great thousand worlds, and covering three billion three thousand great thousand worlds.
千世界。稱樹高廣，有師子座，其座上有佛號一切智王如來。一切大眾咸皆見佛坐在座上，其中所有莊嚴上妙供養之具，滿一劫說亦不可盡。
金剛藏菩薩示現如是大神力已，還令大眾各在本處。爾時，一切眾會生希有想，默然一心觀金剛藏菩薩。
爾時，解脫月菩薩問金剛藏菩薩言：「佛子！甚為希有，是三昧有大勢力。是三昧者名為何等？」
答言：「是三昧者，名為一切佛國體性。」
問言：「是三昧所有勢力為齊幾所？」
答言：「佛子！若菩薩摩訶薩善修成是三昧力者，能以如是無量恒河沙世界微塵數三千大千世界于身中現，復過是數。
「佛子！菩薩摩訶薩在此法雲地，得如是諸菩薩三昧無量無邊百千萬億。以是故，此菩薩住是地中，身身業難可測知、口口業難可測知、意意業難可測知、神力自在難可測知、觀三世法難可測知、諸三昧行入難可測知、智力難可測知、遊戲諸解脫難可測知、變化所作、神力所作、勢力所作難可測知，略說乃至舉足下足，乃至小王子、菩薩住妙善地者不能測知。
「諸佛子！菩薩法雲地如是無量，今已略說。若廣說者，無量無邊阿僧祇劫不能得盡。」
問言：「佛子！若菩薩行處力神通力如是者，佛行處力神通力復云何？
【現代漢語翻譯】 現代漢語譯本：在千個世界中，有樹木高大廣闊，上面有獅子座，座上有一尊佛，名為一切智王如來（擁有所有智慧的王者）。所有大眾都看見佛坐在座上，其中所有莊嚴殊勝的供養之物，即使說滿一個劫也說不盡。 金剛藏菩薩（一位菩薩的名字）展現如此巨大的神力后，讓大眾回到各自的位置。當時，所有集會的人都感到稀有，默默地一心觀看金剛藏菩薩。 這時，解脫月菩薩（一位菩薩的名字）問金剛藏菩薩說：『佛子（對菩薩的尊稱）！這太稀有了，這個三昧（禪定）有如此大的力量。這個三昧叫什麼名字？』 回答說：『這個三昧名為一切佛國體性。』 問：『這個三昧所擁有的力量究竟有多大？』 回答說：『佛子！如果菩薩摩訶薩（偉大的菩薩）善於修習併成就這個三昧的力量，就能在自身中顯現如無量恒河沙數世界微塵數的三千大千世界，甚至超過這個數量。』 『佛子！菩薩摩訶薩在法雲地（菩薩修行的第十地）時，能獲得如此無量無邊的百千萬億菩薩三昧。因此，這位菩薩住在這個境界中，他的身業難以測知，口業難以測知，意業難以測知，神力自在難以測知，觀察三世法難以測知，進入各種三昧的修行難以測知，智慧力量難以測知，遊戲各種解脫難以測知，變化所作、神力所作、勢力所作難以測知，簡略地說，甚至舉足下足，乃至小王子、住在妙善地的菩薩都無法測知。』 『諸佛子！菩薩法雲地是如此的無量，現在已經簡略地說過了。如果要詳細地說，即使經過無量無邊的阿僧祇劫（極長的時間單位）也說不完。』 問：『佛子！如果菩薩的行處力、神通力是這樣，那麼佛的行處力、神通力又是如何呢？』
【English Translation】 English version: In a thousand worlds, there are trees tall and vast, with lion thrones upon them. On these thrones sits a Buddha named Sarvajñāna-rāja-tathāgata (the King Thus Come One of All Wisdom). All the assembly sees the Buddha seated on the throne, and the magnificent offerings there are so numerous that even if described for a kalpa (an eon), they could not be exhausted. After Vajragarbha Bodhisattva (a Bodhisattva's name) manifested such great spiritual power, he returned the assembly to their respective places. At that time, all those gathered felt a sense of wonder and silently focused their minds on observing Vajragarbha Bodhisattva. Then, Vimoksha-chandra Bodhisattva (a Bodhisattva's name) asked Vajragarbha Bodhisattva, 'Son of the Buddha (a respectful term for a Bodhisattva)! This is truly rare; this samadhi (meditative state) has such great power. What is the name of this samadhi?' He replied, 'This samadhi is called the Essence of All Buddha Lands.' He asked, 'How great is the power of this samadhi?' He replied, 'Son of the Buddha! If a Bodhisattva Mahasattva (a great Bodhisattva) cultivates and perfects the power of this samadhi, they can manifest within their body as many three-thousand great thousand worlds as there are dust particles in countless Ganges River sands, and even more than that.' 'Son of the Buddha! When a Bodhisattva Mahasattva is on the Dharma Cloud Ground (the tenth stage of a Bodhisattva's practice), they attain countless hundreds of millions of billions of Bodhisattva samadhis. Therefore, when this Bodhisattva dwells in this stage, their bodily actions are immeasurable, their verbal actions are immeasurable, their mental actions are immeasurable, their spiritual powers are immeasurable, their observation of the three times is immeasurable, their entry into various samadhi practices is immeasurable, their wisdom power is immeasurable, their play in various liberations is immeasurable, their transformations, spiritual powers, and influential powers are immeasurable. In short, even the lifting and lowering of their feet, and even minor princes and Bodhisattvas dwelling in the Wonderful Good Ground cannot fathom them.' 'Sons of the Buddha! The Dharma Cloud Ground of a Bodhisattva is so immeasurable, and I have now spoken of it briefly. If one were to speak of it in detail, even after countless asamkhyeya kalpas (extremely long periods of time), it could not be exhausted.' He asked, 'Son of the Buddha! If the power of a Bodhisattva's conduct and spiritual powers is like this, then what is the power of a Buddha's conduct and spiritual powers?'
」
答言：「佛子！譬如有人取四天下中二、三塊土，作是言：『無邊世界地性為多此耶？』汝所問者，我謂如是。如來無量智慧云何以菩薩智慧而欲測量？諸佛子！如人取四天下中少地性，余在極多。諸菩薩法雲地于無量劫但可說耳，何況如來地？
「諸佛子！我今唱說，令汝知之，佛現在為證。如一一方無量無邊世界微塵等諸佛世界，十地菩薩皆滿其中——譬如稻、麻、叢林——是諸菩薩有無量無邊業，修習菩薩功德、智慧、禪定，于如來功德智慧力百分不及一、百千萬億分不及一，乃至算數譬喻所不能及。
「諸佛子！是菩薩隨如是智慧順如來身、口、意，亦不捨諸菩薩三昧，而勤心供養諸佛，於一一劫以一切粗現(丹本微妙)供養具供養無量無邊諸佛，而能具受諸佛神力，轉復明勝。是菩薩於法性問難無能勝者，乃至無量無邊百千萬億劫不可窮盡。
「佛子！譬如大金師善治此金為莊嚴物，以無上摩尼寶珠間錯其中，安置自在天王頸上，其餘諸天無能奪者。又，諸天人莊嚴之具無能及者。諸佛子！菩薩住十地中，智慧、功德、善根，從初地至九地諸菩薩摩訶薩所不能及。
「菩薩住是地中得大智照明故，能隨順一切智慧，其餘智慧之明所不能壞。譬如，佛子！大自在天王光明
【現代漢語翻譯】 現代漢語譯本：回答說：『佛子！譬如有人從四大部洲中取兩三塊土，然後說：『無邊世界的地性是多還是這些土多呢？』你所問的問題，我認為就是這樣。如來無量的智慧，怎麼能用菩薩的智慧去衡量呢？各位佛子！就像有人從四大部洲中取少量的土，其餘的土則非常多。菩薩的法雲地在無量劫中也只能說個大概，更何況是如來的境界呢？』 『各位佛子！我現在宣說，讓你們知道，佛現在可以作證。就像在每一個方向都有無量無邊如微塵般多的佛世界，十地菩薩都充滿其中——就像稻子、麻、叢林一樣——這些菩薩有無量無邊的業，修習菩薩的功德、智慧、禪定，對於如來的功德、智慧、力量，連百分之一都比不上，連百千萬億分之一都比不上，乃至用算數和比喻都無法企及。 『各位佛子！這些菩薩隨著這樣的智慧，順應如來的身、口、意，也不捨棄菩薩的三昧，並且勤奮地供養諸佛，在每一個劫中，用一切粗妙的供養品供養無量無邊的諸佛，從而能夠完全接受諸佛的神力，變得更加明亮殊勝。這些菩薩在法性的問難上無人能勝過，乃至經過無量無邊百千萬億劫也無法窮盡。』 『佛子！譬如一個偉大的金匠，善於冶煉黃金，製作成裝飾品，用無上的摩尼寶珠（如意寶珠）鑲嵌其中，安置在自在天王（欲界頂層天主）的脖子上，其餘諸天都無法奪取。而且，諸天人的裝飾品也沒有能比得上的。各位佛子！菩薩住在十地中，他們的智慧、功德、善根，是初地到九地的菩薩摩訶薩（大菩薩）所不能比的。』 『菩薩住在這個地中，因為得到大智慧的照明，所以能夠順應一切智慧，其餘智慧的光明都不能破壞它。譬如，佛子！大自在天王（欲界頂層天主）的光明』
【English Translation】 English version: The answer was: 'Buddha's sons! It's like someone taking two or three pieces of soil from the four continents and saying, 'Is the earth nature of the boundless world more or these pieces of soil?' What you ask is like this, I think. How can the immeasurable wisdom of the Tathagata be measured by the wisdom of a Bodhisattva? Buddha's sons! It's like someone taking a small amount of earth from the four continents, while the rest is extremely vast. The Dharma Cloud Ground of Bodhisattvas can only be described in general terms even over countless kalpas, let alone the realm of the Tathagata?' 'Buddha's sons! I now proclaim this, so that you may know, and the Buddha is now a witness. Just as in each direction there are countless Buddha worlds as numerous as dust particles, and the Bodhisattvas of the ten grounds are all within them—like rice, hemp, and forests—these Bodhisattvas have immeasurable karma, cultivating the merits, wisdom, and samadhi of Bodhisattvas. Compared to the merits, wisdom, and power of the Tathagata, they are not even one percent, not even one in a hundred million trillion, and cannot be reached even by calculation or analogy.' 'Buddha's sons! These Bodhisattvas, following such wisdom, conform to the body, speech, and mind of the Tathagata, and do not abandon the samadhi of Bodhisattvas. They diligently make offerings to all Buddhas, and in each kalpa, they offer countless Buddhas with all kinds of coarse and subtle offerings, thereby fully receiving the divine power of the Buddhas, becoming even brighter and more excellent. These Bodhisattvas cannot be surpassed in questions about the nature of Dharma, and this cannot be exhausted even after countless hundreds of millions of trillions of kalpas.' 'Buddha's sons! It's like a great goldsmith who is skilled in refining gold, making it into ornaments, and inlaying them with supreme mani jewels (wish-fulfilling jewels), placing them on the neck of the King of the Heaven of Free Enjoyment (the lord of the highest heaven in the desire realm), which no other gods can take away. Moreover, the ornaments of the gods and humans cannot compare to it. Buddha's sons! Bodhisattvas who dwell in the ten grounds, their wisdom, merits, and good roots cannot be compared to those of the Bodhisattva Mahasattvas (great Bodhisattvas) from the first to the ninth grounds.' 'Bodhisattvas who dwell in this ground, because they have obtained the illumination of great wisdom, are able to conform to all wisdom, and the light of other wisdom cannot destroy it. For example, Buddha's sons! The light of the King of the Heaven of Free Enjoyment (the lord of the highest heaven in the desire realm)'
一切生處，眾生光明所不能及，能令眾生身心涼冷。諸佛子！菩薩摩訶薩亦如是，住是法雲地中，智慧、光明，一切聲聞、辟支佛所不能及，從初地乃至九地菩薩摩訶薩亦不能及。是菩薩住是地中，能令無量眾生住一切智道。
「諸佛子！菩薩摩訶薩住是地中，諸十方佛為說智慧令通達三世，正知法性相，以智普覆一切世間，照一切世間性，大悲大慈普覆一切眾生，正遍見知一切諸法。舉要言之，具足為說至一切智道。
「佛子！是名菩薩摩訶薩第十菩薩法雲地。
「菩薩摩訶薩住是地中，多作摩醯首羅天王，智慧明達，善說聲聞、辟支佛、菩薩波羅蜜，於法性中有問難者無能令盡。所作善業，若佈施、若愛語、若利益、若同事，皆不離唸佛、念法、念菩薩伴、念菩薩行、念諸波羅蜜、念諸地行，不離念十力、念無所畏、念不共法，乃至不離念具足一切種智。常作是念：『我當何時于眾生中為首、為勝、為大、為妙、為上、為無上、為導、為將、為師、為尊，乃至於一切眾生中為依止者？』若欲如是勤行精進，於一念中得無量百千萬億那由他不可說不可說世界微塵數三昧，乃至示爾所微塵數菩薩眷屬，若以願力，神通自在復過是數——所謂諸行上妙供具，信解起業，若身、若口、若光明、若諸根、
【現代漢語翻譯】 現代漢語譯本 一切眾生所生之處，其光明都無法到達，但能使眾生的身心感到清涼。諸位佛子！菩薩摩訶薩也是如此，安住于這法雲地中，他們的智慧和光明，是一切聲聞（聽聞佛法而修行的人）、辟支佛（不依師教，獨自悟道的修行者）所無法企及的，甚至從初地到九地的菩薩摩訶薩也無法企及。這位菩薩安住於此地，能夠引導無量眾生走向一切智道。
「諸位佛子！菩薩摩訶薩安住於此地，十方諸佛會為他們宣說智慧，使他們通達過去、現在、未來三世，正確瞭解諸法的本性，以智慧普遍覆蓋一切世間，照亮一切世間的本性，以大悲大慈普遍覆蓋一切眾生，正確而全面地知曉一切諸法。總而言之，就是為他們完整地宣說直至一切智道的方法。
「佛子！這就是菩薩摩訶薩的第十地，法雲地。」
「菩薩摩訶薩安住於此地，多化身為摩醯首羅天王（佛教中的自在天神），智慧明達，善於宣說聲聞、辟支佛、菩薩的波羅蜜（到達彼岸的方法），對於法性中的疑問，沒有人能難倒他。他所做的善業，無論是佈施、愛語、利益眾生、同事，都離不開憶念佛、憶念法、憶念菩薩同伴、憶念菩薩的修行、憶念諸波羅蜜、憶念諸地修行，不離憶念十力（佛的十種力量）、憶念無所畏（佛的四種無畏）、憶念不共法（佛獨有的功德），乃至不離憶念具足一切種智（佛的智慧）。他常常這樣想：『我何時才能在眾生中成為首領、最殊勝、最偉大、最微妙、最上等、最無上、引導者、統帥、導師、最受尊敬者，乃至成為一切眾生的依靠？』如果想要這樣勤奮精進，在一念之間就能獲得無量百千萬億那由他不可說不可說世界微塵數的三昧（禪定），乃至示現如此微塵數的菩薩眷屬，如果以願力，神通自在的力量還會超過這個數量——也就是以各種殊勝的供養，以信心和理解來發起行動，無論是身、口、光明、諸根、
【English Translation】 English version All places where beings are born, their light cannot reach, but it can make the bodies and minds of beings cool and calm. O sons of the Buddhas! The Bodhisattva Mahasattvas are also like this, dwelling in this Dharma Cloud Ground, their wisdom and light cannot be reached by all Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who attain enlightenment on their own), and even Bodhisattva Mahasattvas from the first to the ninth ground. This Bodhisattva, dwelling in this ground, can lead countless beings to the path of all-knowing wisdom.
「O sons of the Buddhas! When Bodhisattva Mahasattvas dwell in this ground, the Buddhas of the ten directions will expound wisdom to them, enabling them to understand the three periods of time—past, present, and future—to correctly understand the nature of all dharmas, to universally cover all worlds with wisdom, to illuminate the nature of all worlds, to universally cover all beings with great compassion and great kindness, and to correctly and completely know all dharmas. In short, they will fully explain the path to all-knowing wisdom.
「O sons of the Buddhas! This is called the tenth ground of the Bodhisattva Mahasattva, the Dharma Cloud Ground.」
「When Bodhisattva Mahasattvas dwell in this ground, they often manifest as Mahesvara Deva (a god of freedom in Buddhism), with clear and bright wisdom, skilled in expounding the Paramitas (perfections) of Sravakas, Pratyekabuddhas, and Bodhisattvas. No one can exhaust the questions in the nature of Dharma. The good deeds they perform, whether it is giving, loving speech, benefiting others, or working together, are inseparable from the remembrance of the Buddha, the Dharma, the Bodhisattva companions, the Bodhisattva practices, the Paramitas, the practices of the grounds, the ten powers (of a Buddha), the four fearlessnesses (of a Buddha), the unique qualities (of a Buddha), and even the remembrance of possessing all-knowing wisdom. They often think: 『When will I be the leader, the most excellent, the greatest, the most subtle, the highest, the unsurpassed, the guide, the commander, the teacher, the most honored among all beings, and even the refuge for all beings?』 If they wish to diligently practice like this, in a single thought, they can obtain countless hundreds of thousands of millions of nayutas of inexpressible world-dust-number samadhis (meditative states), and even manifest such a number of Bodhisattva retinues. If they use the power of their vows, their supernatural powers will surpass this number—that is, with all kinds of excellent offerings, with faith and understanding, they initiate actions, whether it is through body, speech, light, or the senses,
若如意、若音聲、若行處，乃至若干百千萬億劫不可稱數。
「諸佛子！是名菩薩摩訶薩地次第順行趣向一切種智。
「佛子！譬如從阿耨達池四河流出，滿足四天下，轉增無有窮盡乃入大海。諸佛子！菩薩摩訶薩亦如是，從菩薩出於善根大愿之水，以四攝法滿足眾生而不窮盡，轉更增長乃至一切種智。
「諸佛子！是諸菩薩十地，因佛智故而有差別。譬如因大地故，有十大山王。何等為十？所謂雪山王、香山王、軻梨羅山王、仙聖山王、由乾陀羅山王、馬耳山王、尼民陀羅山王、斫迦婆羅山王、眾相山王、須彌山王。
「佛子！如雪山王，一切藥草集在其中，取不可盡。諸佛子！菩薩摩訶薩亦如是，住在菩薩歡喜地，一切世間經書、伎藝、文頌、咒術集在其中，無有窮盡。
「諸佛子！如香山王，一切諸香聚在其中而不可盡；菩薩摩訶薩亦如是，住菩薩離垢地中，持戒頭陀、威儀、助法集在其中，無有窮盡。
「諸佛子！如軻梨羅伽山王但以寶成，集諸妙華，取不可盡。諸佛子！菩薩亦如是，住于明地，集一切世間禪定、神通、解脫三昧門不可盡。
「諸佛子！如仙聖山王但以寶成，多有五神通聖人，不可窮盡。諸佛子！菩薩摩訶薩亦如是，住菩薩焰地中，集令眾生入
【現代漢語翻譯】 現代漢語譯本 如果像如意寶珠一樣，或者像聲音一樣，或者像行進的道路一樣，乃至經過若干百千萬億劫都無法計算。'諸位佛子！這被稱為菩薩摩訶薩（菩薩中的大菩薩）的次第，順著修行而趨向一切種智（佛的智慧）。' '佛子！譬如從阿耨達池（傳說中的大湖）流出四條河流，滋養著四大部洲，不斷增長而沒有窮盡，最終流入大海。諸位佛子！菩薩摩訶薩也是如此，從菩薩那裡涌出善根大愿之水，用四攝法（佈施、愛語、利行、同事）來滿足眾生，永不窮盡，並且不斷增長，直至達到一切種智。' '諸位佛子！這些菩薩的十地，因為佛的智慧而有所差別。譬如因為大地的緣故，有十大山王。哪十個呢？就是雪山王、香山王、軻梨羅山王、仙聖山王、由乾陀羅山王、馬耳山王、尼民陀羅山王、斫迦婆羅山王、眾相山王、須彌山王。' '佛子！就像雪山王一樣，一切藥草都聚集在其中，取之不盡。諸位佛子！菩薩摩訶薩也是如此，住在菩薩歡喜地（菩薩十地中的第一地），一切世間的經書、技藝、文頌、咒術都聚集在其中，沒有窮盡。' '諸位佛子！就像香山王一樣，一切香都聚集在其中而取之不盡；菩薩摩訶薩也是如此，住在菩薩離垢地（菩薩十地中的第二地）中，持戒、頭陀行（苦行）、威儀、助法都聚集在其中，沒有窮盡。' '諸位佛子！就像軻梨羅伽山王一樣，完全由寶物構成，聚集著各種美妙的花朵，取之不盡。諸位佛子！菩薩也是如此，住在明地（菩薩十地中的第三地），聚集著一切世間的禪定、神通、解脫三昧門，沒有窮盡。' '諸位佛子！就像仙聖山王一樣，完全由寶物構成，有很多具有五神通的聖人，沒有窮盡。諸位佛子！菩薩摩訶薩也是如此，住在菩薩焰地（菩薩十地中的第四地）中，聚集著令眾生進入'
【English Translation】 English version If like a wish-fulfilling jewel, or like a sound, or like a path of travel, even after countless hundreds of thousands of millions of kalpas (eons), it cannot be enumerated. 'Oh, sons of the Buddha! This is called the sequential practice of a Bodhisattva Mahasattva (a great Bodhisattva), progressing towards all-knowing wisdom (Buddha's wisdom).' 'Oh, sons of the Buddha! It is like four rivers flowing from Lake Anavatapta (a legendary great lake), nourishing the four continents, increasing endlessly and finally flowing into the ocean. Oh, sons of the Buddha! Bodhisattva Mahasattvas are also like this, from the Bodhisattva emerges the water of good roots and great vows, using the four means of attraction (giving, kind speech, beneficial action, and cooperation) to satisfy sentient beings without end, and continuously increasing until reaching all-knowing wisdom.' 'Oh, sons of the Buddha! These ten stages of a Bodhisattva are differentiated because of the wisdom of the Buddha. For example, because of the earth, there are ten great mountain kings. What are the ten? They are the Snow Mountain King, the Fragrant Mountain King, the Kailasa Mountain King, the Sage Mountain King, the Gandhamadana Mountain King, the Horse Ear Mountain King, the Nimindhara Mountain King, the Chakravada Mountain King, the Many-Aspects Mountain King, and the Sumeru Mountain King.' 'Oh, sons of the Buddha! Like the Snow Mountain King, all kinds of medicinal herbs are gathered within it, and they are inexhaustible. Oh, sons of the Buddha! Bodhisattva Mahasattvas are also like this, residing in the Joyful Stage of a Bodhisattva (the first of the ten Bodhisattva stages), all worldly scriptures, arts, hymns, and mantras are gathered within it, without end.' 'Oh, sons of the Buddha! Like the Fragrant Mountain King, all kinds of fragrances are gathered within it and are inexhaustible; Bodhisattva Mahasattvas are also like this, residing in the Stainless Stage of a Bodhisattva (the second of the ten Bodhisattva stages), the precepts, ascetic practices, dignified conduct, and aids to the Dharma are gathered within it, without end.' 'Oh, sons of the Buddha! Like the Kailasa Mountain King, which is entirely made of treasures, gathering all kinds of wonderful flowers, they are inexhaustible. Oh, sons of the Buddha! Bodhisattvas are also like this, residing in the Luminous Stage (the third of the ten Bodhisattva stages), gathering all worldly meditations, supernormal powers, and doors to liberation samadhi, without end.' 'Oh, sons of the Buddha! Like the Sage Mountain King, which is entirely made of treasures, there are many sages with five supernormal powers, without end. Oh, sons of the Buddha! Bodhisattva Mahasattvas are also like this, residing in the Blazing Stage of a Bodhisattva (the fourth of the ten Bodhisattva stages), gathering the means to lead sentient beings into'
道因緣，種種問難不可窮盡。
「諸佛子！如由乾陀羅山王但以寶成，集夜叉大神、夜叉羅剎眾，不可窮盡。諸佛子！菩薩亦如是，住菩薩難勝地中，集一切自在、如意神通，說不可盡。
「諸佛子！如馬耳山王但以寶成，集眾妙果，取不可盡。諸佛子！菩薩摩訶薩亦如是，住現前地中，集深因緣法說聲聞果，不可窮盡。
「諸佛子！如尼民陀羅山王但以寶成，集諸一切大力龍神不可窮盡。諸佛子！菩薩摩訶薩亦如是，住菩薩遠行地中，集種種方便智慧說辟支佛道，不可窮盡。
「諸佛子！如斫迦婆羅山王但以寶成，集心自在者不可窮盡。諸佛子！菩薩摩訶薩亦如是，住無動地，集一切菩薩自在道說世間性，不可窮盡。
「諸佛子！如眾相山王但以寶成，集大神力、諸阿修羅無有窮盡。諸佛子！菩薩亦如是，住菩薩妙善地中，集轉眾生行智說世間相，不可窮盡。
「諸佛子！如須彌山王但以寶成，集諸天神無有窮盡。諸佛子！菩薩亦如是，住法雲地中，集如來十力、四無所畏說諸佛法，不可窮盡。
「諸佛子！是十寶山同在大海，因大海水有差別相；諸菩薩摩訶薩十地亦如是，同在佛智，因一切智故，有差別相。
「諸佛子！譬如大海，以十相故，數名大海，無有
【現代漢語翻譯】 現代漢語譯本 關於道的因緣，種種問難是無窮無盡的。 『諸位佛子！譬如乾陀羅山王（Gandhara Mountain King），完全由寶物構成，聚集的夜叉大神、夜叉羅剎眾，是無窮無盡的。諸位佛子！菩薩也是如此，安住于菩薩難勝地中，聚集一切自在、如意神通，所說的道理也是無窮無盡的。 『諸位佛子！譬如馬耳山王（Horse-Ear Mountain King），完全由寶物構成，聚集的各種奇妙果實，是取之不盡的。諸位佛子！菩薩摩訶薩也是如此，安住于現前地中，聚集深厚的因緣法，宣說聲聞果，是無窮無盡的。 『諸位佛子！譬如尼民陀羅山王（Nimiṃdhara Mountain King），完全由寶物構成，聚集的各種大力龍神，是無窮無盡的。諸位佛子！菩薩摩訶薩也是如此，安住于菩薩遠行地中，聚集種種方便智慧，宣說辟支佛道，是無窮無盡的。 『諸位佛子！譬如斫迦婆羅山王（Cakravāla Mountain King），完全由寶物構成，聚集的心自在者，是無窮無盡的。諸位佛子！菩薩摩訶薩也是如此，安住于無動地，聚集一切菩薩自在之道，宣說世間實性，是無窮無盡的。 『諸位佛子！譬如眾相山王（Mountain of Various Appearances），完全由寶物構成，聚集的大神力、各種阿修羅，是無窮無盡的。諸位佛子！菩薩也是如此，安住于菩薩妙善地中，聚集轉化眾生之行智，宣說世間諸相，是無窮無盡的。 『諸位佛子！譬如須彌山王（Mount Sumeru），完全由寶物構成，聚集的諸天神，是無窮無盡的。諸位佛子！菩薩也是如此，安住於法云地中，聚集如來的十力、四無所畏，宣說諸佛之法，是無窮無盡的。 『諸位佛子！這十座寶山同在大海之中，因為海水而有差別之相；諸菩薩摩訶薩的十地也是如此，同在佛智之中，因為一切智的緣故，而有差別之相。 『諸位佛子！譬如大海，因為有十種特性，所以被稱為大海，沒有……'
【English Translation】 English version The causes and conditions of the path, and the various questions and difficulties, are inexhaustible. 『Oh, sons of the Buddhas! It is like the Gandhara Mountain King, made entirely of treasures, where the assembled great Yaksha gods and Yaksha Rakshasa beings are inexhaustible. Oh, sons of the Buddhas! Bodhisattvas are also like this, dwelling in the Bodhisattva's Difficult-to-Conquer Ground, gathering all kinds of self-mastery and wish-fulfilling spiritual powers, and what they speak is inexhaustible. 『Oh, sons of the Buddhas! It is like the Horse-Ear Mountain King, made entirely of treasures, where the assembled various wonderful fruits are inexhaustible to take. Oh, sons of the Buddhas! Bodhisattva Mahasattvas are also like this, dwelling in the Present Ground, gathering profound causal and conditional dharmas, and speaking of the Śrāvaka fruit, which is inexhaustible. 『Oh, sons of the Buddhas! It is like the Nimiṃdhara Mountain King, made entirely of treasures, where the assembled various powerful dragon gods are inexhaustible. Oh, sons of the Buddhas! Bodhisattva Mahasattvas are also like this, dwelling in the Bodhisattva's Far-Going Ground, gathering various skillful means and wisdom, and speaking of the Pratyekabuddha path, which is inexhaustible. 『Oh, sons of the Buddhas! It is like the Cakravāla Mountain King, made entirely of treasures, where the assembled beings with self-mastery of mind are inexhaustible. Oh, sons of the Buddhas! Bodhisattva Mahasattvas are also like this, dwelling in the Immovable Ground, gathering all the Bodhisattva's paths of self-mastery, and speaking of the nature of the world, which is inexhaustible. 『Oh, sons of the Buddhas! It is like the Mountain of Various Appearances, made entirely of treasures, where the assembled great spiritual powers and various Asuras are inexhaustible. Oh, sons of the Buddhas! Bodhisattvas are also like this, dwelling in the Bodhisattva's Wonderful Good Ground, gathering the wisdom of transforming sentient beings' actions, and speaking of the various aspects of the world, which is inexhaustible. 『Oh, sons of the Buddhas! It is like Mount Sumeru, made entirely of treasures, where the assembled various heavenly gods are inexhaustible. Oh, sons of the Buddhas! Bodhisattvas are also like this, dwelling in the Dharma Cloud Ground, gathering the Tathagata's ten powers and four fearlessnesses, and speaking of the Buddhas' dharmas, which is inexhaustible. 『Oh, sons of the Buddhas! These ten treasure mountains are all in the great ocean, and because of the ocean water, they have different appearances; the ten grounds of the Bodhisattva Mahasattvas are also like this, all within the Buddha's wisdom, and because of all-knowing wisdom, they have different appearances. 『Oh, sons of the Buddhas! It is like the great ocean, which is called the great ocean because of ten characteristics, without...'
能壞。何等為十？一、漸次深，二、不共死屍宿，三、余水失本名，四、一味，五、多寶聚，六、極深難入，七、廣大無量，八、多有大身眾生依住，九、不過常限，十、能受一切大雨無有盈溢。
「諸佛子！諸菩薩行亦如是，以十因緣故，得名無有能壞。何等為十？歡喜地中，漸次生堅固愿；離垢地中，不與破戒者共宿；明地中，舍諸世間假名；焰地中，于佛所得一心不壞信凈；難勝地中，生世間無量方便神通起世間事；現前地中，觀甚深因緣法；遠行地中，以廣大心善擇諸法；無動地中，能起大莊嚴事示現；妙善地中，能得深解脫，通達世間行，如實不過；法雲地中，能受一切諸佛大法明雨。
「諸佛子！譬如大摩尼寶珠，有十事能與眾生一切寶物。何等為十？一、出大海，二、巧匠加治，三、轉精細，四、除其垢穢，五、以火煉治，六、眾寶莊嚴，七、貫以寶縷，八、置在琉璃高柱，九、光明四照，十、隨王意雨眾寶物。
「諸佛子！菩薩摩訶薩發菩提心寶亦有十事。何等為十？一、初發心佈施離慳，二、修持戒頭陀苦行，三、以諸禪定解脫三昧令轉精妙，四、以道行清凈，五、練以方便神通，六、以深因緣法莊嚴，七、以種種深方便智慧貫穿，八、置以神通自在幢上，九、觀眾生行放多聞
【現代漢語翻譯】 現代漢語譯本：能被破壞。哪十種呢？一、逐漸加深，二、不與死屍同宿，三、其他水失去本來的名字，四、味道單一，五、聚集眾多寶物，六、極其深邃難以進入，七、廣大無量，八、眾多身形巨大的眾生依附居住，九、不超過通常的界限，十、能夠承受一切大雨而不會滿溢。 『諸位佛子！諸位菩薩的修行也是如此，因為有十種因緣，所以被稱為不會被破壞。哪十種呢？在歡喜地中，逐漸生起堅固的誓願；在離垢地中，不與破戒的人同住；在明地中，捨棄世間虛假的名稱；在焰地中，對於佛所證得的一心不壞的清凈信心；在難勝地中，生起世間無量的方便神通，發起世間的事業；在現前地中，觀察甚深的因緣法；在遠行地中，以廣大的心善於選擇諸法；在不動地中，能夠發起大莊嚴的事業來示現；在妙善地中，能夠獲得甚深的解脫，通達世間的行為，如實而不超過；在法雲地中，能夠承受一切諸佛的大法光明之雨。 『諸位佛子！譬如大摩尼寶珠（如意寶珠），有十種功用能夠給予眾生一切寶物。哪十種呢？一、出自大海，二、巧匠加工，三、變得更加精細，四、去除污垢，五、用火煉製，六、用眾寶裝飾，七、用寶線貫穿，八、放置在琉璃高柱上，九、光明照耀四方，十、隨著國王的心意降下各種寶物。 『諸位佛子！菩薩摩訶薩（大菩薩）發菩提心（覺悟之心）的寶藏也有十種功用。哪十種呢？一、初發心佈施，遠離慳吝，二、修持戒律和頭陀苦行（苦行），三、以各種禪定、解脫、三昧（正定）使其更加精妙，四、以道行清凈，五、用方便神通加以鍛鍊，六、用甚深的因緣法加以裝飾，七、用種種甚深的方便智慧貫穿，八、放置在神通自在的寶幢之上，九、觀察眾生的行為，放出多聞（廣博的知識）
【English Translation】 English version: Can be destroyed. What are the ten? First, gradually deepening; second, not dwelling with corpses; third, other water loses its original name; fourth, a single flavor; fifth, a gathering of many treasures; sixth, extremely deep and difficult to enter; seventh, vast and immeasurable; eighth, many large-bodied beings rely on it for dwelling; ninth, not exceeding the usual limits; tenth, able to receive all great rains without overflowing. 'Oh, sons of the Buddha! The practice of all Bodhisattvas is also like this, because of ten causes, they are called indestructible. What are the ten? In the Joyful Ground (Pramudita-bhumi), gradually generating firm vows; in the Stainless Ground (Vimala-bhumi), not dwelling with those who have broken precepts; in the Luminous Ground (Prabhakari-bhumi), abandoning all worldly false names; in the Blazing Ground (Arcismati-bhumi), having an unwavering pure faith in the one-pointed mind attained by the Buddha; in the Difficult-to-Conquer Ground (Sudurjaya-bhumi), generating immeasurable skillful means and supernormal powers to initiate worldly affairs; in the Manifest Ground (Abhimukhi-bhumi), observing the profound law of dependent origination; in the Far-Reaching Ground (Duramgama-bhumi), with a vast mind, skillfully selecting all dharmas; in the Immovable Ground (Acala-bhumi), able to initiate great adornment activities to demonstrate; in the Good Intelligence Ground (Sadhumati-bhumi), able to attain profound liberation, understanding worldly conduct, truthfully and without exceeding; in the Dharma Cloud Ground (Dharmamegha-bhumi), able to receive all the great Dharma light rain of all Buddhas.' 'Oh, sons of the Buddha! It is like a great Mani jewel (wish-fulfilling jewel), which has ten functions that can give all beings all treasures. What are the ten? First, it comes from the great ocean; second, it is crafted by skilled artisans; third, it becomes more refined; fourth, its impurities are removed; fifth, it is refined by fire; sixth, it is adorned with various treasures; seventh, it is strung with precious threads; eighth, it is placed on a high crystal pillar; ninth, its light shines in all directions; tenth, it rains down various treasures according to the king's wishes.' 'Oh, sons of the Buddha! The treasure of the Bodhisattva Mahasattva's (great Bodhisattva) Bodhicitta (mind of enlightenment) also has ten functions. What are the ten? First, the initial arising of the mind to give and abandon stinginess; second, practicing precepts and ascetic practices (dhuta); third, using various meditations, liberations, and samadhis (right concentration) to make them more refined; fourth, purifying through the path of practice; fifth, refining with skillful means and supernormal powers; sixth, adorning with the profound law of dependent origination; seventh, threading through with various profound skillful means and wisdom; eighth, placing it on the banner of supernormal power and freedom; ninth, observing the conduct of beings and releasing much learning (extensive knowledge).'
智慧光明，十、諸佛授智職，爾時於一切眾生能為佛事，墮在薩婆若數。
「諸佛子！是諸菩薩所行集一切智慧功德法門品，若不深種善根者不能得聞。」
問言：「若得聞者，是人為得幾許福？」
答言：「隨諸佛所有智慧慧力，如是發薩婆若心所緣攝福德，是人得聞此法門所得福德亦復如是。何以故？若無菩薩心，聞是法門不能信解、受持，何況以身修習、能成是事？諸佛子！以是故當知，是人隨順一切種智，得聞、信解、受持、修行。」
說是經時，以佛神力，十方世界、十億佛國、微塵數世界六種十八相動。又，法應震動。諸天雨華，如雲而下，雨諸香、瓔珞、天寶衣、天幡蓋、天寶物、天莊嚴身具，雨天伎樂歌頌而下。更有大音讚歎十地殊勝之事，此他化自在天王宮四天下中，如是，十方一切世界周遍皆說十地經。
以佛神力故，十方過十億佛國微塵數世界有十億佛國微塵數諸菩薩來，遍滿十方虛空，皆作是言：「善哉善哉！金剛藏！佛子善說諸菩薩摩訶薩住諸地相。佛子！我等皆亦名金剛藏，從金剛德世界金剛幢佛所來，所經歷處皆說是經，眾會亦如是、言辭亦如是、義趣亦如是，不增不減。佛子！我等以佛力故，到此大眾來證是事。諸佛子！如我等來至此眾，如是，十
【現代漢語翻譯】 現代漢語譯本：智慧光明，十、諸佛授予智慧的職責，那時，對於一切眾生都能行使佛的事業，進入到一切智慧的行列。 『諸位佛子！這是諸位菩薩所修行的，彙集一切智慧功德的法門品，如果不是深深種下善根的人，是不能聽聞的。』 有人問：『如果能聽聞這個法門，這個人能獲得多少福德呢？』 回答說：『隨著諸佛所擁有的智慧和力量，像這樣發起求得一切智慧的心所包含的福德，這個人聽聞此法門所獲得的福德也同樣如此。為什麼呢？如果沒有菩薩的心，聽聞這個法門就不能相信理解、接受奉持，更何況以身體去修行、能夠成就此事呢？諸位佛子！因此應當知道，這個人是隨順一切種智，才能聽聞、相信理解、接受奉持、修行。』 在宣說這部經的時候，憑藉佛的神力，十方世界、十億佛國、微塵數世界都發生了六種震動和十八種相的變動。而且，法理也應聲震動。諸天降下花雨，像云一樣落下，還降下各種香、瓔珞、天寶衣、天幡蓋、天寶物、天莊嚴身體的用具，降下天上的音樂歌頌。更有巨大的聲音讚歎十地殊勝的事情，這個他化自在天王宮和四天下中，像這樣，十方一切世界都普遍宣說十地經。 憑藉佛的神力，十方超過十億佛國微塵數的世界，有十億佛國微塵數的諸位菩薩前來，遍滿十方虛空，都這樣說：『善哉善哉！金剛藏（菩薩名）！佛子善於宣說諸位菩薩摩訶薩所住的各個地的相貌。佛子！我們也都名為金剛藏，從金剛德世界金剛幢佛（佛名）那裡來，所經歷的地方都宣說這部經，集會的情況也像這樣、言辭也像這樣、義理也像這樣，不增不減。佛子！我們憑藉佛的力量，來到這裡的大眾中來證明這件事。諸位佛子！就像我們來到這裡的大眾中一樣，像這樣，十'
【English Translation】 English version: Wisdom and light, 10. The Buddhas bestow the duty of wisdom, at that time, for all sentient beings, they can perform the work of the Buddha, and enter into the ranks of all wisdom (Sarvajna). 'Disciples of the Buddhas! This is the chapter on the Dharma gate of accumulating all wisdom and merit, practiced by the Bodhisattvas. Those who have not deeply planted good roots cannot hear it.' Someone asked: 'If one can hear this Dharma gate, how much merit will that person obtain?' The answer was: 'According to the wisdom and power that all Buddhas possess, the merit included in the mind that seeks all wisdom is like that. The merit obtained by the person who hears this Dharma gate is also like that. Why? If one does not have the mind of a Bodhisattva, upon hearing this Dharma gate, one cannot believe, understand, accept, and uphold it, let alone cultivate it with the body and be able to accomplish this matter? Disciples of the Buddhas! Therefore, you should know that this person is in accordance with all-knowing wisdom, and is able to hear, believe, understand, accept, uphold, and practice.' When this sutra was being spoken, by the power of the Buddha, the ten directions of the world, ten billion Buddha lands, and countless worlds like dust particles, all experienced six kinds of tremors and eighteen kinds of changes. Moreover, the Dharma should also resonate. The heavens rained down flowers, falling like clouds, and also rained down various fragrances, necklaces, heavenly robes, heavenly banners and canopies, heavenly treasures, and heavenly adornments for the body, and heavenly music and songs. There were also great sounds praising the extraordinary things of the ten stages. In this palace of the Paranirmitavasavartin King and the four continents, in this way, the ten directions of all worlds universally proclaimed the Sutra of the Ten Stages. By the power of the Buddha, from the ten directions, beyond ten billion Buddha lands of countless dust particles, there came ten billion Buddha lands of countless Bodhisattvas, filling the ten directions of space, all saying: 'Excellent, excellent! Vajragarbha (name of a Bodhisattva)! The Buddha's disciples are skilled in explaining the characteristics of the various stages where the Bodhisattva Mahasattvas reside. Disciples of the Buddha! We are also named Vajragarbha, and we come from the Vajradharma world of Buddha Vajradhvaja (name of a Buddha). Wherever we have been, we have proclaimed this sutra, the assemblies are like this, the words are like this, the meaning is like this, neither increasing nor decreasing. Disciples of the Buddha! By the power of the Buddha, we have come to this assembly to testify to this matter. Disciples of the Buddha! Just as we have come to this assembly, in this way, ten'
方一切世界一一世間種性、四天下上他化自在天王宮摩尼寶殿，皆有十億佛國微塵數菩薩往為作證。」
爾時，金剛藏菩薩觀察十方、觀一切大眾、觀深法性，讚歎助發薩婆若心，示眾生菩薩大力。欲凈諸菩薩行、攝一切眾生、隨順薩婆若、除一切世間之垢、與諸眾生一切種智因緣，示不可思議智慧莊嚴妙事，說一切菩薩功德差別相。欲令此義轉勝明、顯示眾生故，承佛神力而說偈言：
「諸菩薩所行， 樂於善寂滅， 其心無所著， 猶若如虛空， 除貪、恚、癡垢， 安住道智中， 如是無上行， 愿樂欲聽聞。 如是諸菩薩， 在於無量劫， 勤心常修習， 萬億種善根， 供養無量佛、 辟支、阿羅漢， 為利眾生故， 乃生菩提心。 精勤持戒行， 頭陀除罪垢， 修善忍轉妙， 慚愧威德滿。 福慧因緣故， 高勝心明凈， 深樂於佛智， 同佛生菩提。 供養於一切， 十方三世佛， 如虛空等國， 悉皆令清凈。 一切法平等， 善悉通達故， 為度一切眾， 生於菩提心。 諸菩薩如是， 生是無量心， 至於歡喜地， 息惡樂佈施。 得諸本願力， 慈悲心偏多， 深行十善道， 能到離垢地。
【現代漢語翻譯】 現代漢語譯本：在每一個世界，每一個世間種類，包括四天下（指須彌山四周的四大洲）之上他化自在天（欲界頂層天）的王宮摩尼寶殿中，都有十億佛國微塵數（形容極多）的菩薩前來作為見證。 那時，金剛藏菩薩（一位菩薩的名字）觀察十方，觀察一切大眾，觀察深奧的法性，讚歎並幫助發起薩婆若心（一切智心），向眾生展示菩薩的大力。爲了凈化菩薩的修行，攝受一切眾生，順應薩婆若，去除一切世間的污垢，給予眾生一切種智（佛的智慧）的因緣，展示不可思議的智慧莊嚴妙事，宣說一切菩薩功德的差別相。爲了使這個意義更加明顯，爲了顯示給眾生，他承佛的神力而說了偈語： 『諸菩薩所修行的，樂於善的寂滅，他們的心無所執著，就像虛空一樣。他們去除貪、嗔、癡的污垢，安住在道智（通達真理的智慧）之中。這樣的無上修行，我願樂聽聞。』 『這樣的諸菩薩，在無量劫中，勤奮地修習，積累萬億種善根。他們供養無量佛、辟支佛（獨覺佛）、阿羅漢（已證得解脫的聖者），爲了利益眾生，才生起菩提心（覺悟之心）。』 『他們精勤地持戒修行，以頭陀行（苦行）去除罪垢，修習善忍更加微妙，慚愧之心和威德充滿。因為福慧的因緣，他們高尚的心明凈，深深地喜愛佛的智慧，與佛一同生起菩提。』 『他們供養一切十方三世的佛，像虛空一樣多的國土，都使之清凈。因為通達一切法平等，爲了度脫一切眾生，他們生起菩提心。』 『諸菩薩像這樣，生起無量的心，到達歡喜地（菩薩修行階位的第一地），停止惡行，樂於佈施。』 『他們得到本願的力量，慈悲心更加偏重，深入修行十善道，能夠到達離垢地（菩薩修行階位的第二地）。』
【English Translation】 English version: In each and every world, in every realm of existence, including the jeweled palaces of the Paranirmitavasavartin (the highest heaven in the desire realm) kings above the four continents (referring to the four continents surrounding Mount Sumeru), there are ten billion Buddha-land dust-particle-like (an expression for extremely numerous) Bodhisattvas who come to bear witness. At that time, Bodhisattva Vajragarbha (a Bodhisattva's name), observing the ten directions, observing all the assembly, observing the profound nature of Dharma, praised and helped to generate the Sarvajna mind (the mind of all-knowing wisdom), demonstrating the great power of Bodhisattvas to sentient beings. In order to purify the practice of Bodhisattvas, to gather all sentient beings, to accord with Sarvajna, to remove all the defilements of the world, to give sentient beings the causes and conditions for all-knowing wisdom (Buddha's wisdom), to demonstrate the inconceivable wisdom, adorned with wonderful things, and to explain the differences in the merits of all Bodhisattvas. To make this meaning clearer and to reveal it to sentient beings, he, relying on the Buddha's divine power, spoke in verses: 'The practices of the Bodhisattvas, they delight in the peace of good cessation, their minds are without attachment, like the void. They remove the defilements of greed, hatred, and delusion, and abide in the wisdom of the path (wisdom that penetrates the truth). Such supreme practice, I wish to hear with joy.' 'Such Bodhisattvas, in immeasurable kalpas (eons), diligently practice, accumulating ten trillion kinds of good roots. They make offerings to immeasurable Buddhas, Pratyekabuddhas (Solitary Buddhas), and Arhats (saints who have attained liberation), and for the benefit of sentient beings, they generate the Bodhi mind (the mind of enlightenment).' 'They diligently uphold the precepts, practice asceticism to remove defilements, cultivate patience with increasing subtlety, and are filled with shame and virtue. Because of the causes and conditions of merit and wisdom, their noble minds are clear and pure, they deeply love the wisdom of the Buddha, and together with the Buddha, they generate Bodhi.' 'They make offerings to all Buddhas of the ten directions and three times, and purify lands as numerous as the void. Because they understand that all dharmas are equal, they generate the Bodhi mind in order to liberate all sentient beings.' 'Bodhisattvas, like this, generate immeasurable minds, and upon reaching the Joyful Ground (the first stage of Bodhisattva practice), they cease evil deeds and delight in giving.' 'They obtain the power of their original vows, their compassion becomes more prominent, they deeply practice the ten good paths, and are able to reach the Stainless Ground (the second stage of Bodhisattva practice).'
戒聞功德富， 慈心愍世間， 永離諸垢穢， 深心常清凈， 普觀諸世間， 三毒火熾然， 如是之大士， 能入三明地。 觀三界皆空， 無常亦如病、 如癰、如瘡箭， 百種苦常然， 見諸有為過， 貪著佛功德， 得佛智明焰， 得入于焰地。 成就於念慧， 得至道智中， 在此地供養， 百千種諸佛， 常能思惟念， 諸佛無量德， 得入於一切， 世間難勝地。 能以慧方便， 種種而示現， 諸有所為作， 以利於世間， 供養于諸佛， 作益眾生事， 無生法在前， 得入現前地。 菩薩諸所行， 一切世難知， 常無有我心， 離有亦離無。 諸法先空寂， 十二緣故行， 善了此微細， 能入遠行地。 行慧方便等， 得法寂滅相， 如是之大士， 難知難可及； 為欲令世間， 得善寂滅故， 還起修諸行， 種種福德事； 普入于眾生， 種種心行處， 如是能得入， 等空不動地。 大智諸菩薩， 悉善能具行， 種種諸智業， 得十自在力； 能以無有量， 無邊限諸身， 普現十方界， 而為說妙法； 善達世間性， 及諸眾生性， 如是大
【現代漢語翻譯】 現代漢語譯本 擁有戒律和聞法的功德，以慈悲之心憐憫世間， 永遠遠離各種污垢，內心深處常常保持清凈。 普遍觀察世間，看到貪、嗔、癡（三毒）的火焰熾烈燃燒， 像這樣的大菩薩，能夠進入三明（宿命明、天眼明、漏盡明）的境界。 觀察三界（欲界、色界、無色界）皆是空性，無常就像疾病一樣， 又像毒瘡、像箭傷，百種痛苦常常存在。 看到一切有為法（因緣和合而生的事物）的過患，貪求佛的功德， 獲得佛的智慧光明，得以進入焰地（菩薩十地之一）。 成就憶念和智慧，到達道智（對道的智慧）的境界， 在這個境界中供養百千種諸佛， 常常能夠思惟憶念，諸佛無量的功德， 得以進入一切世間難以超越的境界。 能夠以智慧和方便，示現種種不同的形象， 所做的一切行為，都是爲了利益世間， 供養諸佛，做利益眾生的事情， 以無生法（不生不滅的真理）為前提，得以進入現前地（菩薩十地之一）。 菩薩所做的一切行為，世間難以理解， 常常沒有我執之心，既不執著于有，也不執著于無。 諸法（一切事物）本來就是空寂的，因十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）而執行， 善於瞭解這些微細的道理，能夠進入遠行地（菩薩十地之一）。 修行智慧和方便等，獲得法（真理）寂滅的相狀， 像這樣的大菩薩，難以理解，難以企及； 爲了讓世間，得到善的寂滅， 又重新發起修行，做種種福德的事情； 普遍進入眾生，種種心念和行為之處， 像這樣能夠進入，等同虛空、不動搖的境界（菩薩十地之一）。 大智慧的菩薩，都能夠善於修行， 種種智慧的行業，獲得十種自在的力量； 能夠以無量無邊，無數的化身， 普遍顯現在十方世界，而為眾生宣說微妙的佛法； 善於通達世間的本性，以及一切眾生的本性， 像這樣的大菩薩，
【English Translation】 English version Rich in the merits of precepts and hearing the Dharma, with a compassionate heart, they pity the world, Forever free from all defilements, their inner minds are always pure. They universally observe the world, seeing the flames of greed, hatred, and delusion (the three poisons) burning fiercely, Such great Bodhisattvas are able to enter the realm of the three insights (knowledge of past lives, divine eye, and extinction of outflows). They observe that the three realms (desire realm, form realm, formless realm) are all empty, and impermanence is like a disease, Also like a boil, like a wound from an arrow, a hundred kinds of suffering are always present. Seeing the faults of all conditioned phenomena (things arising from causes and conditions), they crave the merits of the Buddha, Obtaining the light of the Buddha's wisdom, they are able to enter the Flame Ground (one of the ten Bodhisattva grounds). Accomplishing mindfulness and wisdom, they reach the realm of the wisdom of the path (wisdom regarding the path), In this realm, they make offerings to hundreds of thousands of Buddhas, They are always able to contemplate and remember the immeasurable merits of the Buddhas, They are able to enter a realm that is difficult for all the world to surpass. They are able to use wisdom and skillful means to manifest various forms, All their actions are for the benefit of the world, They make offerings to the Buddhas and do things that benefit sentient beings, With the unproduced Dharma (the truth of non-arising and non-ceasing) as the basis, they are able to enter the Present Ground (one of the ten Bodhisattva grounds). All the actions of the Bodhisattvas are difficult for the world to understand, They are always without a sense of self, neither attached to existence nor to non-existence. All dharmas (all things) are originally empty and still, they operate due to the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), Being skilled in understanding these subtle principles, they are able to enter the Far-Going Ground (one of the ten Bodhisattva grounds). Practicing wisdom and skillful means, they obtain the aspect of the extinction of the Dharma (truth), Such great Bodhisattvas are difficult to understand and difficult to reach; In order to allow the world to attain the good extinction, They again initiate practice, doing various meritorious deeds; They universally enter the various thoughts and actions of sentient beings, In this way, they are able to enter the realm that is equal to space and unmoving (one of the ten Bodhisattva grounds). The Bodhisattvas of great wisdom are all able to skillfully practice, Various works of wisdom, obtaining the ten powers of freedom; They are able to use immeasurable, countless bodies, Universally manifesting in the ten directions, and expounding the wonderful Dharma for sentient beings; They are skilled in understanding the nature of the world, and the nature of all sentient beings, Such great Bodhisattvas,
慈悲， 能入妙善地。 第一妙凈智， 善觀諸世間， 縷練煩惱業， 深曲險難處， 為度是等故， 得諸佛法藏， 善說第一義， 悉無所違錯。 如是次第行， 具足諸善法， 乃至到九地， 所修集福慧。 欲得諸佛力， 第一深妙利， 乃於一切佛， 能得受智職。 先得無數定， 智行極廣大； 末後得難壞， 諸智職三昧。 若能得如是， 一切職三昧， 一切寶莊嚴， 大蓮花即出。 菩薩稱蓮花， 現身坐其上， 余花諸菩薩， 咸共一心視。 爾時大菩薩， 從身放無量， 百千億光明， 滅諸世間苦。 然後頂上出， 百千億光明， 普照十方界， 諸佛大會眾。 于上虛空中， 化成光明網， 供養諸佛已， 入諸佛足下。 時諸一切佛， 及諸大菩薩， 各知其菩薩， 得受于智職。 如是一切佛， 報以眉間光， 名曰一切職， 入此菩薩頂。 一切無量佛， 與此菩薩職， 猶如轉輪王， 假授太子位。 時諸十方界， 普皆大震動， 乃至阿鼻等， 諸苦皆除滅。 菩薩為一切， 智慧得是職， 如是名為到， 無上法雲地。 住於是地中，
【現代漢語翻譯】 現代漢語譯本 慈悲之心，能夠進入微妙的善地。 第一是微妙清凈的智慧，善於觀察世間萬象， 理清煩惱的業力，深入那些曲折險難之處， 爲了度化這些眾生，獲得諸佛的法藏， 善於宣說第一義諦，完全沒有絲毫的錯誤。 像這樣次第修行，具足各種善法， 乃至到達第九地（菩薩修行階位），所修集的是福德和智慧。 想要獲得諸佛的力量，最深奧微妙的利益， 就能在一切佛前，得到接受智慧職務的資格。 首先獲得無數的禪定，智慧和修行極其廣大； 最後獲得難以破壞的，諸種智慧職務的三昧（專注狀態）。 如果能夠獲得這樣的，一切職務的三昧， 一切寶物莊嚴的，大蓮花就會出現。 菩薩被稱為蓮花，顯現身體坐在其上， 其餘蓮花上的菩薩，都一同專心注視著。 這時大菩薩，從身上放出無量， 百千億的光明，滅除世間一切痛苦。 然後從頭頂放出，百千億的光明， 普遍照耀十方世界，諸佛的大會眾。 在上面的虛空中，化成光明網， 供養諸佛之後，進入諸佛的足下。 這時一切諸佛，以及諸大菩薩， 各自知道那位菩薩，得到了接受智慧職務的資格。 像這樣一切佛，用眉間的光芒迴應， 名為一切職務的光芒，進入這位菩薩的頭頂。 一切無量的佛，給予這位菩薩職務， 猶如轉輪王（擁有統治世界的理想君主），假借授予太子地位。 這時十方世界，普遍都發生大震動， 乃至阿鼻地獄（佛教中最底層的地獄）等，一切痛苦都消除滅盡。 菩薩爲了眾生，以智慧得到這個職務， 像這樣名為到達，無上法雲地（菩薩修行最高階段）。 安住在這個地位中，
【English Translation】 English version Compassion, can enter the wonderful and virtuous ground. The first is the wonderful pure wisdom, which is good at observing all aspects of the world, Sorting out the karma of afflictions, delving into those tortuous and dangerous places, In order to liberate these beings, one obtains the Dharma treasury of all Buddhas, Being good at expounding the supreme truth, without any error at all. Practicing in this order, one is complete with all virtuous dharmas, And even reaching the ninth ground (a stage of Bodhisattva practice), what is cultivated is merit and wisdom. Wishing to obtain the power of all Buddhas, the deepest and most wonderful benefits, One can then, in front of all Buddhas, gain the qualification to receive the office of wisdom. First, one obtains countless samadhis (meditative states), wisdom and practice are extremely vast; Finally, one obtains the indestructible, samadhi of all wisdom offices. If one can obtain such, the samadhi of all offices, A great lotus flower, adorned with all treasures, will then appear. The Bodhisattva is called a lotus flower, manifesting a body sitting upon it, The other Bodhisattvas on the lotus flowers, all gaze intently with one mind. At this time, the great Bodhisattva, from his body emits immeasurable, Hundreds of thousands of millions of lights, extinguishing all the sufferings of the world. Then from the top of the head emits, hundreds of thousands of millions of lights, Universally illuminating the ten directions, the great assembly of all Buddhas. In the empty space above, it transforms into a net of light, After making offerings to all Buddhas, it enters under the feet of all Buddhas. At this time, all the Buddhas, and all the great Bodhisattvas, Each knows that the Bodhisattva, has obtained the qualification to receive the office of wisdom. Like this, all the Buddhas, respond with light from between their eyebrows, Named the light of all offices, entering the top of this Bodhisattva's head. All immeasurable Buddhas, grant this Bodhisattva the office, Just like a Chakravartin King (an ideal monarch who rules the world), temporarily bestowing the position of crown prince. At this time, the ten directions of the world, universally experience great earthquakes, And even the Avici hell (the lowest level of hell in Buddhism), all sufferings are eliminated. The Bodhisattva, for the sake of all beings, obtains this office with wisdom, Like this, it is called reaching, the supreme Dharma Cloud Ground (the highest stage of Bodhisattva practice). Dwelling in this position,
智慧無邊限， 善知度一切， 世間諸因緣。 入色無色法， 欲色無色界， 能知眾生性、 國土性、法性， 又能入可數、 不可數法中， 乃至能觀擇， 虛空無量性。 入此地悉具， 菩薩變化事， 諸佛威神力， 微細智密事。 又能悉通達， 一切諸劫數， 於一毛端中， 觀見世間性。 一切諸如來， 於此無上地， 初生及出家、 得道、轉法輪、 示入于涅槃， 皆隨順於智， 寂滅妙解脫， 悉於此地得。 此地諸大士， 憶念力大故， 諸佛大法雨， 皆悉能受持。 譬如大海水， 能持龍王雨； 諸佛大法雨， 菩薩受亦爾。 若於一佛所， 一時聽受法， 十方無量土， 微塵數眾生， 皆得聞總持， 成於聲聞乘， 不如是菩薩， 算數所不及。 大智慧力故， 及生大願力， 能於一念中， 遍滿無量國。 雨甘露法水， 滅諸煩惱火， 是故諸佛名， 此地為法雲。 大士住此地， 供養諸佛具， 過諸天所有， 普示大神力。 示眾轉勝力， 過是數無量， 若人慾思量， 迷悶不能解。 大智住此地， 舉足下足事， 及余諸菩薩、 乃
【現代漢語翻譯】 現代漢語譯本 智慧無邊無際， 善於瞭解一切，世間萬物的因緣。 能深入色界（rūpadhātu）和無色界（arūpadhātu）的法，以及欲界（kāmadhātu）、色界（rūpadhātu）和無色界（arūpadhātu）的束縛。 能瞭解眾生的根性、國土的特性、以及法的本性， 又能進入可計數和不可計數的法之中， 甚至能觀察和選擇，虛空無量的特性。 進入此地，菩薩的一切變化事蹟都具備， 諸佛的威神之力，以及微細的智慧秘密之事。 又能完全通達，一切的劫數（kalpa）， 在一根毫毛的尖端，就能觀察到世間的本性。 一切諸如來（tathāgata），在這無上的境界， 初生、出家、得道、轉法輪（dharma-cakra-pravartana）， 示現進入涅槃（nirvāṇa），都順應著智慧， 寂滅的微妙解脫，都在此地獲得。 此地的諸大菩薩，因為憶念力強大， 諸佛所降的大法雨，都能完全接受和保持。 譬如大海的水，能承受龍王所降的雨； 諸佛所降的大法雨，菩薩的接受也是如此。 如果在一個佛的處所，同時聽受佛法， 十方無量國土，微塵數般的眾生， 都能聽到總持（dhāraṇī），成就聲聞乘（śrāvakayāna）， 但不如這位菩薩，其功德是算數所無法比擬的。 因為大智慧的力量，以及生起的大願力， 能在一念之間，遍滿無量國土。 降下甘露般的法水，熄滅一切煩惱的火焰， 因此諸佛稱此地為法雲地。 大菩薩住在此地，供養諸佛的資具， 超過諸天所有，普遍示現大神力。 示現眾生轉勝的力量，超過此數無量， 如果有人想思量，會感到迷悶而無法理解。 大智菩薩住在此地，舉足下足的行動， 以及其餘諸菩薩，乃至
【English Translation】 English version Wisdom is boundless and limitless, Skilled in understanding all, the causes and conditions of the world. Able to enter into the dharmas of the form realm (rūpadhātu) and formless realm (arūpadhātu), as well as the attachments of the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (arūpadhātu). Able to understand the nature of beings, the characteristics of lands, and the essence of dharma, And also able to enter into the countable and uncountable dharmas, Even able to observe and discern, the immeasurable nature of space. Entering this ground, all the transformative deeds of a Bodhisattva are complete, The majestic power of all Buddhas, and the subtle secrets of wisdom. Also able to fully comprehend, all the kalpas (eons), In the tip of a single hair, one can observe the nature of the world. All the Tathagatas (Buddhas), in this supreme state, Their initial birth, renunciation, enlightenment, turning of the Dharma wheel (dharma-cakra-pravartana), Showing entry into Nirvana (nirvāṇa), all follow wisdom, The subtle liberation of quiescence, all are attained in this ground. The great Bodhisattvas of this ground, because of their great power of mindfulness, The great Dharma rain that all Buddhas pour down, they are all able to receive and uphold. Just as the water of the great ocean, can hold the rain poured by the Dragon Kings; The great Dharma rain poured by all Buddhas, the Bodhisattvas' reception is also like this. If in one Buddha's place, one simultaneously hears and receives the Dharma, In the immeasurable lands of the ten directions, beings as numerous as dust particles, All can hear the dharani (mantra), and achieve the Śrāvakayāna (vehicle of hearers), But they are not comparable to this Bodhisattva, whose merits are beyond calculation. Because of the power of great wisdom, and the great vows that arise, Able in a single thought, to pervade immeasurable lands. Pouring down the nectar-like Dharma water, extinguishing the flames of all afflictions, Therefore, all Buddhas call this ground the Dharma Cloud Ground. The great Bodhisattvas dwelling in this ground, the offerings to all Buddhas, Surpass all that the gods possess, universally demonstrating great spiritual power. Demonstrating the power of beings to surpass, beyond measure, If one tries to contemplate it, they will be confused and unable to understand. The great wisdom Bodhisattva dwelling in this ground, the act of lifting and placing their feet, And all other Bodhisattvas, even
至於九地， 皆悉不能知， 何況餘眾生、 三世諸聲聞、 及與辟支佛？ 住此諸佛示， 一切智慧事， 亦與令通達， 三世無礙智， 亦示法性寂、 亦示種種變， 一切諸世界， 所有眾生類， 所行一切法、 深微隱妙事、 一切佛功德， 次第示令知。 菩薩住此地， 能以大供具， 供養十方佛， 遍滿一切方； 一切諸世間， 所有眾生類， 其餘諸供具， 皆所不能及。 智者住此地， 皆能破一切， 無明諸闇冥， 開示以佛道。 如自在天王， 光滅眾熱惱； 佛子智光明， 滅眾惱亦爾。 住是地皆作， 三界自在王， 通達諸智慧， 善以三乘化。 能於一念中， 得無量三昧， 能見十方佛， 其數亦如是。」 金剛藏菩薩， 告諸大士言： 「我今略解說， 十地妙行已， 若廣演說者， 千億劫不盡， 是則名清凈， 諸大菩薩地。 為得佛智故， 住於此地中， 安住不移動， 猶如大山王。 初地具一切， 經書、諸伎術， 猶如雪山王， 積聚眾藥草； 持戒及多聞， 在於二地中， 猶如香山王， 集諸一切香； 如軻梨羅山， 多積諸
【現代漢語翻譯】 現代漢語譯本 至於第九地（菩薩修行階位的第九個階段）， 所有菩薩都不能完全瞭解，更何況其餘的眾生、 三世（過去、現在、未來）的聲聞（聽聞佛法而修行的人）、以及辟支佛（獨自覺悟的人）呢？ 安住於此地的諸佛所展示的一切智慧之事， 也能夠通達，三世無礙的智慧， 也展示了法性的寂靜，也展示了種種變化， 一切諸世界，所有眾生種類， 所修行的一切法、深奧微妙之事， 一切佛的功德，依次展示令其知曉。 菩薩安住於此地，能夠以廣大的供養品， 供養十方諸佛，遍滿一切方位； 一切諸世間，所有眾生種類， 其餘的供養品，都不能與之相比。 有智慧的人安住於此地，都能夠破除一切， 無明的黑暗，開示佛道。 如同自在天王（帝釋天），光明消滅眾生的熱惱； 佛子的智慧光明，消滅眾生的煩惱也是如此。 安住於此地，都能夠成為三界自在之王， 通達諸種智慧，善於用三乘（聲聞乘、緣覺乘、菩薩乘）教化眾生。 能夠在一念之間，獲得無量的三昧（禪定）， 能夠見到十方諸佛，其數量也是如此之多。 金剛藏菩薩（一位菩薩的名字），告訴諸位大菩薩說： 『我今天簡略地解說了十地（菩薩修行的十個階段）的妙行， 如果廣為演說，即使經過千億劫也說不完， 這就是名為清凈的，諸大菩薩的修行階段。 爲了獲得佛的智慧，安住於此地中， 安住不動搖，猶如大山之王。 初地（菩薩修行的第一個階段）具足一切，經書、各種技藝， 猶如雪山之王，積聚各種藥草； 持戒和多聞，在二地（菩薩修行的第二個階段）中， 猶如香山之王，聚集各種香料； 如軻梨羅山（一種山名），積聚各種
【English Translation】 English version As for the ninth ground (the ninth stage of a Bodhisattva's practice), all Bodhisattvas are unable to fully understand it, let alone the rest of sentient beings, the Sravakas (those who practice by hearing the Dharma) of the three times (past, present, and future), and the Pratyekabuddhas (those who awaken on their own)? The matters of all wisdom demonstrated by the Buddhas who dwell on this ground, can also be understood, the unobstructed wisdom of the three times, also shows the tranquility of Dharma-nature, and also shows various transformations, all the worlds, all kinds of sentient beings, all the dharmas practiced, the profound and subtle matters, all the merits of the Buddhas, are shown in order so that they may be known. Bodhisattvas who dwell on this ground are able to use vast offerings, to make offerings to the Buddhas of the ten directions, filling all directions; all the worlds, all kinds of sentient beings, other offerings cannot compare to these. The wise who dwell on this ground are able to break through all, the darkness of ignorance, and reveal the path of the Buddha. Just as the King of Devas (Indra), whose light extinguishes the heat and afflictions of beings; the light of wisdom of the Buddha's disciples, extinguishes the afflictions of beings in the same way. Those who dwell on this ground can all become the kings of the three realms, understanding all kinds of wisdom, and skillfully use the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) to teach sentient beings. They are able to obtain immeasurable samadhis (meditative states) in a single thought, and are able to see the Buddhas of the ten directions, whose number is also so vast. Bodhisattva Vajragarbha (a Bodhisattva's name), told the great Bodhisattvas: 'Today I have briefly explained the wonderful practices of the ten grounds (the ten stages of a Bodhisattva's practice), if explained in detail, it would not be finished even after billions of kalpas, this is what is called the pure, stages of practice of the great Bodhisattvas. In order to obtain the wisdom of the Buddha, they dwell on this ground, abiding without moving, like the king of great mountains. The first ground (the first stage of a Bodhisattva's practice) is complete with all, scriptures, and various arts, like the king of the snowy mountains, accumulating various medicinal herbs; observing precepts and being learned, in the second ground (the second stage of a Bodhisattva's practice), like the king of the fragrant mountains, gathering all kinds of fragrances; like Mount Karira (a mountain name), accumulating various
寶花， 明地集聞智， 其喻亦如是； 焰地多積聚， 道法寶不壞， 如仙聖山中， 善寂人不少； 五地諸神通， 無能得及者， 如由乾陀山， 夜叉神不少； 六地善分別， 諸果無窮盡， 猶如馬耳山， 諸果無有量； 七地中大慧， 無有能及者， 如尼民陀山， 諸龍王不少； 住於八地中， 自在智無量， 如斫迦羅山， 多心自在者； 九地心清凈， 說法無障礙， 猶如眾相山， 阿修羅不少； 十地中諸佛， 功德無窮盡， 如須彌山王， 多諸天神眾。 又復初地中， 發於廣大愿， 二地持戒品， 三地行功德， 第四地專一， 五地眾妙事， 六地甚深相， 七地廣大心， 八地中種種， 莊嚴諸神通， 九地思妙智， 能過一切世， 十地能受持， 諸佛大法雨。 菩薩行大海， 難動不可盡， 發心出世間， 得入于初地， 二地凈持戒， 三地修諸禪， 四地道行凈， 五練方便慧， 六因緣莊嚴， 七深方便慧， 八到琉璃幢， 九地行眾生， 一切險難處， 智慧光普照， 十地受智職， 猶如國王許； 如是次第凈， 菩提心妙寶。
【現代漢語翻譯】 現代漢語譯本 寶花（菩薩名）， 明地（菩薩十地中的第一地）的智慧聚集，就像這樣； 焰地（菩薩十地中的第二地）積累了許多功德，道法珍貴且不可毀壞， 如同仙聖居住的山中，有很多善良寂靜的人； 五地（菩薩十地中的第五地）的各種神通，沒有人能夠比得上， 如同乾陀山（香山），有很多夜叉神； 六地（菩薩十地中的第六地）善於分別，各種果報無窮無盡， 猶如馬耳山，各種果實數不勝數； 七地（菩薩十地中的第七地）具有大智慧，沒有人能夠比得上， 如同尼民陀山，有很多龍王； 住在八地（菩薩十地中的第八地）中，自在的智慧無量無邊， 如同斫迦羅山，有很多心意自在的人； 九地（菩薩十地中的第九地）心清凈，說法沒有障礙， 猶如眾相山，有很多阿修羅； 十地（菩薩十地中的第十地）中的諸佛，功德無窮無盡， 如同須彌山王，有很多天神眾。 又在初地（菩薩十地中的第一地）中，發起廣大的誓願， 二地（菩薩十地中的第二地）持守戒律，三地（菩薩十地中的第三地）修行功德， 第四地（菩薩十地中的第四地）專心致志，五地（菩薩十地中的第五地）有各種奇妙的事， 六地（菩薩十地中的第六地）有甚深的相，七地（菩薩十地中的第七地）有廣大的心， 八地（菩薩十地中的第八地）中有種種，莊嚴各種神通， 九地（菩薩十地中的第九地）思考奇妙的智慧，能夠超越一切世間， 十地（菩薩十地中的第十地）能夠接受和保持，諸佛的大法雨。 菩薩的修行如同大海，難以動搖且不可窮盡， 發心出離世間，就能進入初地（菩薩十地中的第一地）， 二地（菩薩十地中的第二地）清凈持戒，三地（菩薩十地中的第三地）修習各種禪定， 四地（菩薩十地中的第四地）道行清凈，五地（菩薩十地中的第五地）修習方便智慧， 六地（菩薩十地中的第六地）因緣莊嚴，七地（菩薩十地中的第七地）有甚深的方便智慧， 八地（菩薩十地中的第八地）到達琉璃幢，九地（菩薩十地中的第九地）利益眾生， 在一切危險困難的地方，智慧的光芒普遍照耀， 十地（菩薩十地中的第十地）接受智慧的職責，如同國王的允許； 像這樣次第清凈，菩提心是奇妙的珍寶。
【English Translation】 English version Bao Hua (a Bodhisattva's name), The wisdom gathered in the 'Ming Di' (the first of the ten Bodhisattva grounds) is like this; The 'Yan Di' (the second of the ten Bodhisattva grounds) accumulates many merits, the Dharma is precious and indestructible, Like in the mountains where immortals and sages dwell, there are many kind and peaceful people; The various supernatural powers of the fifth ground (the fifth of the ten Bodhisattva grounds), no one can match, Like Mount Gandha (fragrant mountain), there are many Yaksha gods; The sixth ground (the sixth of the ten Bodhisattva grounds) is good at distinguishing, and the various karmic results are endless, Like Mount Ma'er, there are countless fruits; The seventh ground (the seventh of the ten Bodhisattva grounds) has great wisdom, no one can match, Like Mount Nimintha, there are many Dragon Kings; Dwelling in the eighth ground (the eighth of the ten Bodhisattva grounds), the wisdom of freedom is boundless, Like Mount Chakara, there are many who are free in their minds; The ninth ground (the ninth of the ten Bodhisattva grounds) has a pure mind, and there are no obstacles in expounding the Dharma, Like Mount Zhongxiang, there are many Asuras; The Buddhas in the tenth ground (the tenth of the ten Bodhisattva grounds) have endless merits, Like Mount Sumeru, there are many heavenly beings. Also, in the first ground (the first of the ten Bodhisattva grounds), one makes great vows, The second ground (the second of the ten Bodhisattva grounds) upholds precepts, the third ground (the third of the ten Bodhisattva grounds) practices merits, The fourth ground (the fourth of the ten Bodhisattva grounds) is focused, the fifth ground (the fifth of the ten Bodhisattva grounds) has various wonderful things, The sixth ground (the sixth of the ten Bodhisattva grounds) has profound aspects, the seventh ground (the seventh of the ten Bodhisattva grounds) has a vast mind, In the eighth ground (the eighth of the ten Bodhisattva grounds) there are various things, adorning various supernatural powers, The ninth ground (the ninth of the ten Bodhisattva grounds) contemplates wonderful wisdom, able to transcend all worlds, The tenth ground (the tenth of the ten Bodhisattva grounds) is able to receive and uphold the great Dharma rain of the Buddhas. The practice of a Bodhisattva is like the ocean, difficult to move and inexhaustible, By resolving to leave the world, one can enter the first ground (the first of the ten Bodhisattva grounds), The second ground (the second of the ten Bodhisattva grounds) is pure in upholding precepts, the third ground (the third of the ten Bodhisattva grounds) cultivates various meditations, The fourth ground (the fourth of the ten Bodhisattva grounds) has pure conduct, the fifth ground (the fifth of the ten Bodhisattva grounds) practices skillful wisdom, The sixth ground (the sixth of the ten Bodhisattva grounds) is adorned with conditions, the seventh ground (the seventh of the ten Bodhisattva grounds) has profound skillful wisdom, The eighth ground (the eighth of the ten Bodhisattva grounds) reaches the crystal banner, the ninth ground (the ninth of the ten Bodhisattva grounds) benefits sentient beings, In all dangerous and difficult places, the light of wisdom shines universally, The tenth ground (the tenth of the ten Bodhisattva grounds) accepts the responsibility of wisdom, like the permission of a king; In this way, gradually purifying, the Bodhi mind is a wonderful treasure.
十方諸世界， 所有微塵數， 可於一念中， 計知其多少； 可以一毛頭， 數知于虛空； 諸佛大功德， 無量不可盡。」
說是十住經時，自在天王及諸天眾，解脫月菩薩及諸菩薩，一切世間，皆大歡喜，信受奉行。
十住經卷第四
【現代漢語翻譯】 現代漢語譯本 十方所有世界的微塵數量，可以在一念之間計算得知； 可以用一根毛髮的尖端，測量出虛空的範圍； 諸佛的偉大功德，是無量無邊、無法窮盡的。
當佛陀宣講《十住經》時，自在天王（Deva Raja，欲界頂層天主）和諸天眾，解脫月菩薩（Vimoksha-chandra Bodhisattva）和諸菩薩，以及一切世間眾生，都非常歡喜，信受教誨並付諸實踐。
《十住經》卷第四
【English Translation】 English version The number of dust particles in all the worlds of the ten directions can be known and calculated in a single thought; The extent of the void can be measured with the tip of a single hair; The great merits of all Buddhas are immeasurable and inexhaustible.
When the 'Dasabhūmika Sūtra' (Ten Stages Sutra) was being expounded, the Deva Raja (King of the Gods, ruler of the highest heaven in the desire realm) and all the heavenly beings, Vimoksha-chandra Bodhisattva (Bodhisattva Moon of Liberation) and all the Bodhisattvas, and all beings in the world, were greatly delighted, accepted the teachings with faith, and put them into practice.
Dasabhūmika Sūtra, Volume Four