T10n0292_度世品經
大正藏第 10 冊 No. 0292 度世品經
No. 292 [Nos. 278(33), 279(38)]
度世品經卷第一
西晉月氏三藏竺法護譯
聞如是：
一時佛游摩竭國法閑道場普光講堂蓮華藏師子座——覺了真諦，無有二行；度無想法，如佛游居以致平等；一切諸佛進退遊行無所掛礙亦無廕庇；法無退還、行無等倫，所見奉敬不可思議；現等三世，其身所顯普周世界；分別諸法，慧無猶豫；具足諸法，坐佛樹下究暢經典；不疑正覺、不想計身，一切菩薩志願、道慧、佛行無二；所濟第一，度于彼岸，不壞如來建立脫門；諸佛土地不可限量，所游平等，所修法境曠若虛空。
十方國土不可計會億百那術一切塵限諸菩薩數其亦如此，菩薩大士皆生補處，當成無上正真之道，各各他異十方佛國來會此土——皆成開士、皆發慧目，德門無極；開化一切眾生諸界，順律唱道，權方便門，曉了隨時，住菩薩法；一切世界講堂、樓閣越升慧定，而以觀察滅度之地；尊敬道慧，蠲除一切言辭、行陰，所可釋去明識因宜；攝取眾生，入于無量，道游其中；一切眾生所作禍福皆有報應，終不腐朽；分別應時，所試觀察永無所獲；解知眾生諸界志性，達了諸根，省應
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀在摩竭國（Magadha）的法閑道場（Dharma-kṣetra）普光講堂（Prabhāsa-vyūha-maṇḍapa）的蓮華藏師子座（Padma-garbha-siṃhāsana）上安住——覺悟了真諦（paramārtha-satya），沒有二元對立的修行；度脫了無想法（asaṃjñā），如同佛陀的游居一樣達到平等；一切諸佛的進退都沒有任何掛礙，也沒有任何遮蔽；法沒有退轉，修行沒有等同，所見所敬奉的不可思議；顯現等同三世，其身所顯現的普遍周遍世界；分別諸法，智慧沒有猶豫；具足諸法，坐在菩提樹下通暢經典；不懷疑正覺（samyak-saṃbodhi），不執著于身體，一切菩薩的志願、道慧、佛行都是無二的；所救濟的是第一，度脫到彼岸，不破壞如來建立的解脫之門；諸佛的國土不可思議，所遊歷的平等，所修行的法境廣闊如虛空。 十方國土不可計數，億百那由他（nayuta）一切塵埃數量的菩薩，他們的數量也如此，菩薩大士都生於補處（pratisaṃkhyā-nirodha），將要成就無上正真之道（anuttarā-samyak-saṃbodhi），各自從不同的十方佛國來到此土——都成為開士（bodhisattva），都發起了智慧之眼，德行之門沒有窮盡；開化一切眾生諸界，順應戒律宣唱佛道，權巧方便之門，曉了隨時，安住菩薩法；一切世界的講堂、樓閣超越升入慧定（prajñā-samādhi），從而觀察滅度之地；尊敬道慧，去除一切言辭、行陰（saṃskāra-skandha），所能釋去的明識因宜；攝取眾生，進入無量，道在其中游歷；一切眾生所作的禍福都有報應，終究不會腐朽；分別應時，所嘗試的觀察永遠沒有所得；瞭解眾生諸界的志向和本性，通達諸根，省察應機。
【English Translation】 English version: Thus have I heard: At one time, the Buddha was dwelling in the Dharma-kṣetra (place of Dharma) of Magadha, in the Prabhāsa-vyūha-maṇḍapa (Hall of Universal Light), on the Padma-garbha-siṃhāsana (Lion Throne of the Lotus Womb)—having awakened to the paramārtha-satya (ultimate truth), without dualistic practice; having transcended asaṃjñā (non-perception), like the Buddha's dwelling, reaching equality; all Buddhas' comings and goings are without any hindrance, nor any obscuration; the Dharma has no regression, the practice has no equal, what is seen and revered is inconceivable; manifesting equally in the three times, the manifestation of his body pervades the world; distinguishing all dharmas, wisdom has no hesitation; possessing all dharmas, sitting under the Bodhi tree, thoroughly understanding the scriptures; without doubt about samyak-saṃbodhi (perfect enlightenment), without attachment to the body, all Bodhisattvas' vows, wisdom, and Buddha-conduct are non-dual; what is saved is the foremost, crossing to the other shore, not destroying the gate of liberation established by the Tathagata; the Buddha lands are inconceivable, what is traveled is equal, the realm of practice is vast like space. The lands of the ten directions are countless, the number of Bodhisattvas is like the number of billions of nayutas (a large number) of all dust particles, the Bodhisattva Mahasattvas are all born in pratisaṃkhyā-nirodha (cessation through discernment), about to achieve anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), each from different Buddha lands of the ten directions coming to this land—all becoming Bodhisattvas, all having awakened the eye of wisdom, the gate of virtue is inexhaustible; enlightening all sentient beings in all realms, following the precepts and proclaiming the Dharma, the skillful means of expedient methods, understanding the times, abiding in the Bodhisattva Dharma; the lecture halls and pavilions of all worlds transcend and ascend into prajñā-samādhi (wisdom concentration), thereby observing the place of extinction; respecting wisdom, removing all words and saṃskāra-skandha (formations aggregate), what can be released is the clear understanding of the appropriate causes; gathering sentient beings, entering the immeasurable, the path travels within; all the fortunes and misfortunes that all sentient beings do have retribution, and will never decay; distinguishing the appropriate times, the attempted observation never gains anything; understanding the aspirations and nature of sentient beings in all realms, comprehending the faculties, examining the appropriate responses.
可度，從其緣便，應病授藥；去來今佛所可頒宣章句議理，輒受奉持，已受其決，執懷平等，解發正藏；所當歸者，入于現世、度世無量；法自所入真正悉已暢解，有為、無為觀之無二。去來今佛一切如來所入道場、一時道御、建平解、成平等覺，悉能示現。心閑、心懅，已了佛道。不離一切眾生髮心，入一人心則能普入一切眾生所知、所樂。自於其慧而不動轉。諸菩薩身逮得普智、諸通慧心，住于其地而不退轉。菩薩所行力無休懈，周旋往來慧無所行一切人故。于無數劫在於生死曉了建立，不可計劫難可值見。諸菩薩寶真正難遇，常轉法輪未曾勞廢，開化眾生令入律品，過去、當來、現在如來嚴凈斯處逮成眾生。具足本行，所誓已具，功行殊特。如是菩薩及余學士，十方諸佛所可咨嗟，劫數無際所嘆無限，其無元底與眾超異。其名曰：普賢菩薩、普因(一作目)菩薩、普化菩薩、普智菩薩、普眼菩薩、普光菩薩、普觀菩薩、普明菩薩、普英菩薩、普覺菩薩，如是之等不可稱計億百那術十方諸佛國土塵數。
如是，普賢成就所愿——其所誓志志願超殊：若諸佛興，普往求請；曉了隨時，皆持諸佛所化法目，不斷一切如來之教；諸佛興世，速疾受決成最正覺，名號、國土已凈畢了；所住法輪見無佛國示現為佛，嚴
【現代漢語翻譯】 現代漢語譯本 可以根據眾生的因緣，方便施教，應病給藥；過去、現在、未來諸佛所宣講的章句義理，都接受奉行，已經領受了他們的決斷，保持平等之心，理解並闡發正法寶藏；所應當歸向的，是進入現世，度化無量的眾生；對於佛法所入的真正道理，都已經通達明瞭，對於有為法和無為法，視之無二。過去、現在、未來一切如來所入的道場，一時之間都能領悟，建立平等的理解，成就平等的覺悟，都能示現出來。心無雜念，心無恐懼，已經明瞭佛道。不離一切眾生髮菩提心，進入一個人的心，就能普遍進入一切眾生所知、所樂。自己的智慧不會動搖。諸菩薩身獲得普遍的智慧、各種神通智慧之心，安住於此而不退轉。菩薩所行的力量沒有止息，周旋往來，智慧沒有不行於一切人。在無數劫的生死輪迴中，明瞭建立，在不可計數的劫中難以值遇。諸菩薩的寶貴，真正難以遇到，常常轉動法輪，未曾懈怠，開化眾生，令其進入戒律的品位，過去、未來、現在如來都以此莊嚴清凈之處成就眾生。具足本來的修行，所發的誓願已經圓滿，功德修行殊勝特別。這樣的菩薩以及其他學人，十方諸佛都讚歎不已，在無盡的劫數中讚歎無限，他們的功德深不可測，與衆不同。他們的名字是：普賢菩薩（普遍賢善的菩薩）、普因菩薩（普遍因緣的菩薩，一作普目菩薩，普遍觀察的菩薩）、普化菩薩（普遍教化的菩薩）、普智菩薩（普遍智慧的菩薩）、普眼菩薩（普遍眼見的菩薩）、普光菩薩（普遍光明的菩薩）、普觀菩薩（普遍觀察的菩薩）、普明菩薩（普遍光明的菩薩）、普英菩薩（普遍英俊的菩薩）、普覺菩薩（普遍覺悟的菩薩），像這樣的菩薩，數量不可稱量，有億百那由他那麼多，如同十方諸佛國土的微塵一樣多。 如此，普賢菩薩成就了所愿——他所發的誓願特別殊勝：如果諸佛興起，就普遍前往請求教誨；明瞭佛法隨時應機的教化，都持有諸佛所教化的法門，不斷絕一切如來的教誨；諸佛出世，迅速接受決斷，成就最正覺，名號、國土都已經清凈完畢；所住的法輪，見到沒有佛的國土，就示現為佛，莊嚴國土。
【English Translation】 English version They can, according to the conditions of beings, teach expediently and prescribe medicine according to the illness; they accept and uphold the verses and doctrines proclaimed by the Buddhas of the past, present, and future, having received their decisions, maintaining an equal mind, understanding and expounding the treasury of the true Dharma; what they should return to is entering the present world, liberating immeasurable beings; they have thoroughly understood the true principles of the Dharma they have entered, viewing conditioned and unconditioned phenomena as non-dual. The Bodhimanda entered by all Tathagatas of the past, present, and future, they can comprehend in an instant, establishing equal understanding, achieving equal enlightenment, and manifesting it. Their minds are free from distractions and fear, having already understood the Buddha's path. They do not depart from the aspiration for enlightenment of all beings; entering the mind of one person, they can universally enter the knowledge and joy of all beings. Their own wisdom does not waver. The bodies of the Bodhisattvas attain universal wisdom, various supernatural wisdom minds, abiding in this state without regression. The power of the Bodhisattvas' actions is without cessation, moving around, their wisdom not failing to act for all people. In countless kalpas of birth and death, they understand and establish, and are difficult to encounter in countless kalpas. The treasures of the Bodhisattvas are truly difficult to meet, they constantly turn the Dharma wheel, never weary, enlightening beings, causing them to enter the ranks of the precepts, the Tathagatas of the past, future, and present all use this adorned and pure place to accomplish beings. They are complete in their original practices, their vows have been fulfilled, their meritorious practices are especially outstanding. Such Bodhisattvas and other learners are praised by the Buddhas of the ten directions, their praise is limitless in endless kalpas, their merits are immeasurable and extraordinary. Their names are: Samantabhadra Bodhisattva (Universal Worthy Bodhisattva), Pūrvakāraka Bodhisattva (Bodhisattva of Universal Cause, also known as Pūrvacakṣu Bodhisattva, Bodhisattva of Universal Vision), Pūrvavihāra Bodhisattva (Bodhisattva of Universal Transformation), Pūrvajñāna Bodhisattva (Bodhisattva of Universal Wisdom), Pūrvacakṣu Bodhisattva (Bodhisattva of Universal Eye), Pūrvaprabha Bodhisattva (Bodhisattva of Universal Light), Pūrvadarśana Bodhisattva (Bodhisattva of Universal Observation), Pūrvabhāsa Bodhisattva (Bodhisattva of Universal Illumination), Pūrvavīrya Bodhisattva (Bodhisattva of Universal Heroism), Pūrvabodha Bodhisattva (Bodhisattva of Universal Awakening), and such Bodhisattvas are immeasurable, numbering in the billions of nayutas, as numerous as the dust of the Buddha lands in the ten directions. Thus, Samantabhadra Bodhisattva has fulfilled his vows—his vows are especially outstanding: if Buddhas arise, he universally goes to request teachings; understanding the timely teachings of the Dharma, he holds the Dharma doors taught by the Buddhas, never ceasing the teachings of all Tathagatas; when Buddhas appear in the world, he quickly receives decisions, achieves the most perfect enlightenment, his name and land are already purified; in the Dharma wheel he dwells, seeing lands without Buddhas, he manifests as a Buddha, adorning the land.
治一切兇弊、穢濁、難化世界，休息滅除諸菩薩眾掛礙禍福，入無陰蓋正諦法界。
於是，普賢菩薩即以佛藏三昧正受。這三昧已，應時遍入十方諸佛之所游居，靡不周暢、皆以通達，無有餘土而不徹者，講堂、法境、其虛空界，悉至無際。十方剎土六反震動，其大光明靡所不照，謦揚洪音莫不聞聲。
普賢菩薩從三昧興，見諸菩薩咸來俱會，欣然大悅。
普智菩薩睹諸菩薩皆來雲集亦復踴躍，前問普賢菩薩大士：「善哉，佛子！今諸菩薩十方來會，渴仰經典，瞻戴仁者如冥思明。唯為解說諸菩薩行，從始至終令無疑——結者亙然，如病得愈、盲者得目。
「何謂菩薩有所依怙而無所著？何謂菩薩未曾有想？何謂為行？何謂善友？何謂精進？何謂勸信？何謂化眾生？何謂禁戒？何謂受決？何謂菩薩不相求短？何謂入如來？何謂得入眾生性行？何謂逮入于諸世界？何謂曉入諸念劫數靡所不達？何謂暢說於三世事？何謂得入三處？何謂無厭其所發心，無所缺漏？何謂菩薩分別諸辯？何謂菩薩逮得總持？何謂菩薩頒宣佛道？」
普賢菩薩緣普智問，欲令來者皆得開解，贊言：「善哉！諸會菩薩皆共咸聽。菩薩有十事法，有所依怙而無所著。何謂為十？依菩薩心令不違失、依于善友常修專精、
【現代漢語翻譯】 現代漢語譯本：
能治理一切兇險、污穢、難以教化的世界，使諸菩薩眾的掛礙禍福得以休息滅除，進入無陰蓋的正諦法界。 於是，普賢菩薩（Samantabhadra Bodhisattva）即以佛藏三昧（Buddha-garbha samadhi）進入正定。入定之後，即時遍入十方諸佛所居住的地方，無不周遍通暢，全部通達，沒有哪個地方沒有到達，講堂、法境、其虛空界，都到達了無邊無際。十方剎土六次震動，其大光明無所不照，洪亮的聲音沒有聽不到的。 普賢菩薩從三昧中出來，見到諸菩薩都來集會，非常高興。 普智菩薩（Sarvamati Bodhisattva）看到諸菩薩都來雲集，也感到非常高興，向前問普賢菩薩大士：『善哉，佛子！現在諸菩薩從十方來集會，渴望仰慕經典，瞻仰仁者如同在黑暗中思念光明。希望您能為我們解說諸菩薩的修行，從開始到結束，使我們沒有疑惑——使那些疑惑的人豁然開朗，如同病人痊癒、盲人重見光明。』 『什麼是菩薩有所依怙而無所執著？什麼是菩薩未曾有過的想法？什麼是為行？什麼是善友？什麼是精進？什麼是勸信？什麼是化度眾生？什麼是禁戒？什麼是受決？什麼是菩薩不求他人短處？什麼是入如來（Tathagata）境界？什麼是得入眾生性行？什麼是逮入于諸世界？什麼是曉入諸念劫數無所不達？什麼是暢說於三世之事？什麼是得入三處？什麼是無厭其所發之心，無所缺漏？什麼是菩薩分別諸辯？什麼是菩薩逮得總持（dharani）？什麼是菩薩頒宣佛道？』 普賢菩薩因為普智菩薩的提問，想要讓來者都能得到開解，讚歎道：『善哉！諸位集會的菩薩都請仔細聽。菩薩有十種法，有所依怙而無所執著。這十種是什麼呢？依菩薩心使其不違失、依于善友常修專精、』
【English Translation】 English version:
To govern all evil, impure, and difficult-to-transform worlds, to rest and extinguish the afflictions and fortunes of all Bodhisattvas, and to enter the realm of the true Dharma, which is without the cover of darkness. Then, Samantabhadra Bodhisattva immediately entered into the Buddha-garbha samadhi. Upon entering this samadhi, he instantly pervaded all the abodes of the Buddhas in the ten directions, without exception, reaching everywhere and understanding everything. There was no place he did not reach, including the lecture halls, the realms of Dharma, and the realms of empty space, all extending to infinity. The lands in the ten directions shook six times, and his great light shone everywhere, and his resounding voice was heard by all. Samantabhadra Bodhisattva arose from his samadhi and, seeing that all the Bodhisattvas had gathered, was greatly pleased. Sarvamati Bodhisattva, seeing that all the Bodhisattvas had come together, was also overjoyed. He stepped forward and asked the great Bodhisattva Samantabhadra: 'Excellent, son of the Buddha! Now that all the Bodhisattvas have gathered from the ten directions, they are longing for the scriptures and look up to you, revered one, as if in darkness they yearn for light. We beseech you to explain the practices of the Bodhisattvas, from beginning to end, so that we may have no doubts—so that those who are confused may be enlightened, like the sick who are healed and the blind who regain their sight.' 'What is it that a Bodhisattva relies on but is not attached to? What are the unprecedented thoughts of a Bodhisattva? What is practice? What is a good friend? What is diligence? What is encouragement of faith? What is the conversion of sentient beings? What are the precepts? What is receiving predictions? What is it that a Bodhisattva does not seek the faults of others? What is entering the realm of the Tathagata? What is gaining entry into the nature and conduct of sentient beings? What is attaining entry into all the worlds? What is understanding the countless kalpas of thoughts without exception? What is speaking fluently about the affairs of the three times? What is gaining entry into the three places? What is not being weary of one's aspiration, without any deficiency? What is the Bodhisattva's ability to distinguish all forms of eloquence? What is the Bodhisattva's attainment of dharani? What is the Bodhisattva's proclamation of the Buddha's path?' Samantabhadra Bodhisattva, in response to Sarvamati Bodhisattva's questions, wishing to enlighten all who had come, praised him, saying: 'Excellent! All the Bodhisattvas gathered here, please listen carefully. There are ten dharmas of a Bodhisattva, which involve having a basis of reliance but without attachment. What are these ten? Relying on the Bodhisattva's mind so that it does not stray, relying on good friends to always cultivate diligently,'
倚于德本而植福慶、順度無極能奉行故、恃一切法無所歸故、怙誓諸愿使親道故、專于諸行習具足故、附諸菩薩一生補故、歸奉諸佛心歡然故、奉諸如來嘆如父故，是為菩薩十事法，有所依怙為無所著。菩薩住此，疾逮無上如來大慧至無極依。」
於是頌曰：
「依者無所依， 自歸於諸佛， 解法無所望， 乃至於大愿。 見諸佛歡然， 依之而奉敬， 恃怙諸如來， 因具足道行。
「菩薩有十事，未曾有想。何謂為十？念諸德本如己無異，身積眾善以施眾生；一切功訓以為道想；解達眾生為道器想；愿濟一切如己愿想；皆以諸法施不及想；察一切法念如佛法；為一切行如奉身想；一切言辭于諸所行無所妄想；睹見諸佛為父母想；于眾如來為無二想。是，族姓子！諸菩薩眾未曾有想，菩薩住此，疾成無上、逮眾德本。」
於是頌曰：
「為一切積德， 念之如己身， 觀察于眾生， 亦如道法器。 諸眾生造愿， 與身等無異， 歸命于道法， 令致無從生。
「菩薩有十事為行。何謂為十？講說分別眾生所行、而求一切諸法所行、普學禁戒尋即奉行、積累諸行眾德之本、一心專精奉修三昧、曉了聖慧所當歸趣、慇勤謹敕無所違失、游于剎土欲莊嚴故
【現代漢語翻譯】 現代漢語譯本 依靠德行根本來培植福慶，順應無極的道理而能奉行，憑藉一切法而無所執著，依仗誓願使自己親近正道，專注于各種修行並使其圓滿，依附於將要補位的菩薩，歸順奉事諸佛而心生歡喜，侍奉諸如來如同對待父親一般，這就是菩薩的十種修行方法，有所依靠卻不執著。菩薩安住於此，迅速獲得無上如來大智慧，達到無極的境界。 於是用偈頌說道： 『依靠者無所依靠，自己歸順於諸佛，理解佛法而不求回報，乃至發下宏大的誓願。見到諸佛心生歡喜，依靠他們而恭敬奉事，依仗諸如來，因此具足修道的行為。』 『菩薩有十種未曾有過的想法。哪十種呢？思念諸德行根本如同自己一樣，積累各種善行來施與眾生；把一切功德教訓都看作是修道的想法；理解通達眾生是修道的器皿；希望救度一切眾生如同自己所希望的那樣；把一切佛法佈施給眾生而不吝惜；觀察一切法如同佛法一樣；爲了一切修行如同奉養自身一樣；一切言辭對於所做的事情沒有虛妄的想法；看到諸佛如同父母一樣；對於諸如來沒有分別的念頭。』 『是啊，善男子！這些就是菩薩眾未曾有過的想法，菩薩安住於此，迅速成就無上正覺，獲得各種德行的根本。』 於是用偈頌說道： 『爲了一切眾生積累功德，思念他們如同自己一樣，觀察眾生，也如同修道的法器。眾生所發的願望，與自身所發的願望等同沒有差別，歸順於道法，使他們達到無生之境。』 『菩薩有十種行為。哪十種呢？講說分別眾生所做的事情，從而尋求一切佛法所行的道理，普遍學習戒律並立即奉行，積累各種修行作為功德的根本，一心專精地奉修三昧（samadhi，禪定），明瞭聖慧所應當歸向的目標，勤勉謹慎而不違背佛法，遊歷于各個佛土想要莊嚴它們
【English Translation】 English version Relying on the root of virtue to cultivate blessings and auspiciousness, conforming to the principle of the limitless and being able to practice it, depending on all dharmas without attachment, relying on vows to draw oneself closer to the right path, focusing on various practices and perfecting them, attaching oneself to the bodhisattvas who will fill the vacant positions, submitting to and serving all Buddhas with joy, attending to all Tathagatas as if they were one's father, these are the ten practices of a bodhisattva, having reliance but without attachment. A bodhisattva abiding in this, quickly attains the supreme wisdom of the Tathagata, reaching the limitless realm. Then, a verse was spoken: 'The one who relies has nothing to rely on, one submits oneself to all Buddhas, understanding the Dharma without seeking reward, even to the point of making great vows. Seeing all Buddhas with joy, relying on them and serving them respectfully, depending on all Tathagatas, thus completing the practice of the path.' 'A bodhisattva has ten unprecedented thoughts. What are the ten? Thinking of the roots of all virtues as being no different from oneself, accumulating various good deeds to give to sentient beings; regarding all merits and teachings as thoughts of practicing the path; understanding that sentient beings are vessels for the path; hoping to save all sentient beings as one hopes for oneself; giving all dharmas to sentient beings without being stingy; observing all dharmas as if they were the Buddha's teachings; practicing all actions as if one were serving one's own body; all words and actions without any false thoughts; seeing all Buddhas as if they were one's parents; having no discriminating thoughts towards all Tathagatas.' 'Yes, son of a good family! These are the unprecedented thoughts of the bodhisattvas, and a bodhisattva abiding in this, quickly achieves supreme enlightenment and obtains the roots of all virtues.' Then, a verse was spoken: 'Accumulating merits for all sentient beings, thinking of them as oneself, observing sentient beings, also as vessels for the path. The vows made by sentient beings are no different from the vows made by oneself, submitting to the Dharma, enabling them to reach the state of non-birth.' 'A bodhisattva has ten practices. What are the ten? Explaining and distinguishing the actions of sentient beings, thereby seeking the principles of all dharmas, universally learning the precepts and immediately practicing them, accumulating various practices as the root of merit, focusing wholeheartedly on practicing samadhi (meditative concentration), understanding the goal to which sacred wisdom should lead, being diligent and cautious without violating the Dharma, traveling to various Buddha lands wanting to adorn them.'
、修善知識不離恭恪、奉如來行敬如師子，是為十事。」
於時頌曰：
「一切有所行， 當開化眾生， 勤求于諸法， 而奉行禁戒。 積累眾德本， 一心歸定意， 曉了聖明慧， 所游凈剎土。
「菩薩有十事為善友。何謂為十？建立道意、能修德本、入度無極、頒宣道法、開化眾生、分別辯才、稱舉群萌、除眾妄想、住無患厭、立普賢行入諸佛慧則為善友，是為十事。」
於是頌曰：
「心建立於道， 精勤修德本， 入諸度無極， 頒宣諸經典， 開化度眾生， 辯才決眾疑， 稱譽于黎庶， 除去眾想念。
「菩薩有十事為精進。何謂為十？講說一切眾生之界、識唸經典之所歸趣、嚴凈一切諸佛世界、又當奉行諸菩薩戒、常忍一切眾難之患、為斷地獄餓鬼畜生燒煮之痛、降伏一切眾魔官屬、不令眾生懷瞋恨心、當奉十方諸佛世尊、常遇諸佛歸命咨受，是，族姓子！應行菩薩十事精進。」
於時頌曰：
「歸命于諸佛， 嚴凈眾佛土， 奉修菩薩行， 忍一切苦惱， 斷三塗之難， 降伏魔官屬， 能悅于眾生， 常見諸如來。
「菩薩有十事為勸信。何謂為十？常建立意，亦勸他人使發道心；仁和第一，無所諍
【現代漢語翻譯】 現代漢語譯本：'修習善知識時，不離恭敬謹慎，侍奉如來如同敬畏師子，這是十件事。' 當時以偈頌說： '一切有所作為，應當開化眾生，勤求各種佛法，並且奉行戒律。積累各種功德根本，一心歸於禪定，明瞭聖明的智慧，所遊歷的都是清凈的佛土。' '菩薩有十件事是善友。哪十件呢？建立道心，能夠修習功德根本，進入無極的度化，宣講佛法，開化眾生，分別辯才，稱揚大眾，去除各種妄想，安住于無憂無厭，建立普賢菩薩的行持，進入諸佛的智慧，這就是善友，這是十件事。' 當時以偈頌說： '內心建立於道，精勤修習功德根本，進入各種無極的度化，宣講各種經典，開化度化眾生，辯才決斷眾人的疑惑，稱讚黎民百姓，除去各種妄念。' '菩薩有十件事是精進。哪十件呢？講說一切眾生的境界，憶念經典所歸的趣向，莊嚴清凈一切諸佛的世界，又應當奉行諸菩薩的戒律，常常忍受一切艱難的苦患，爲了斷除地獄、餓鬼、畜生燒煮的痛苦，降伏一切魔的官屬，不讓眾生懷有嗔恨心，應當侍奉十方諸佛世尊，常常遇到諸佛歸命請教，這是，族姓子！應當奉行菩薩的十種精進行為。' 當時以偈頌說： '歸命于諸佛，莊嚴清凈諸佛的國土，奉行修習菩薩的行持，忍受一切苦惱，斷除三惡道的苦難，降伏魔的官屬，能夠使眾生喜悅，常常見到諸如來。' '菩薩有十件事是勸信。哪十件呢？常常建立道心，也勸他人使發道心；仁和為第一，沒有爭論'
【English Translation】 English version: 'In cultivating good teachers, one should not depart from respect and reverence, serving the Tathagata as one would revere a lion; these are the ten things.' At that time, a verse was spoken: 'In all actions, one should enlighten sentient beings, diligently seek all Dharmas, and uphold the precepts. Accumulate the roots of all merits, wholeheartedly return to meditative concentration, understand the wisdom of the sages, and travel in pure Buddha-lands.' 'A Bodhisattva has ten things that make them a good friend. What are the ten? Establishing the intention for the path, being able to cultivate the roots of merit, entering the boundless crossing over, proclaiming the Dharma, enlightening sentient beings, having discerning eloquence, praising the masses, removing all delusions, dwelling without worry or aversion, establishing the practice of Samantabhadra, and entering the wisdom of all Buddhas; these are the ten things that make a good friend.' Then a verse was spoken: 'The mind is established on the path, diligently cultivating the roots of merit, entering the boundless crossings over, proclaiming all the scriptures, enlightening and liberating sentient beings, eloquence resolving the doubts of the masses, praising the common people, and removing all thoughts.' 'A Bodhisattva has ten things that constitute diligence. What are the ten? Expounding the realms of all sentient beings, remembering the direction to which the scriptures lead, adorning and purifying all Buddha-worlds, also upholding the precepts of all Bodhisattvas, constantly enduring all difficult sufferings, for the sake of ending the pain of burning and cooking in hell, hungry ghost, and animal realms, subduing all the retinues of Mara, not allowing sentient beings to harbor hatred, one should serve the World Honored Ones of the ten directions, and constantly encounter Buddhas to take refuge and receive teachings; these, son of a noble family, are the ten diligent practices that a Bodhisattva should undertake.' At that time, a verse was spoken: 'Taking refuge in all Buddhas, adorning and purifying the Buddha-lands, upholding and cultivating the practices of Bodhisattvas, enduring all sufferings, ending the difficulties of the three evil paths, subduing the retinues of Mara, being able to please sentient beings, and constantly seeing all the Tathagatas.' 'A Bodhisattva has ten things that constitute encouraging faith. What are the ten? Constantly establishing the intention for the path, and also encouraging others to develop the intention for the path; being benevolent and harmonious is paramount, without contention.'
訟，亦化他人立於欣悅；蠲除愚法，亦化他人令棄邪典，使住佛道；務求德本，亦勸他人使志善原；歸度無極，亦勸他人求波羅蜜；己生佛種，亦誘他人令務佛性；身已得入無所有法，開進他人使立空法；贊諸佛慧無所譏謗，示宣他人不毀正覺；具足普智，諸愿純備，亦導他人成諸通慧；究竟道誓以得嚴凈如來、至真無盡之慧，亦當建立一切眾人入如來道；是為十事。」
於時頌曰：
「已建立在道， 亦化於他人， 心不懷諍訟， 和悅忿恚者。 棄捐眾愚冥， 開化癡邪徑， 常求眾德本， 誘之住道義。
「菩薩有十事開化眾生。何謂為十？菩薩佈施誘進眾生，和顏悅色而勸進之；班宣經道令其亙然；誘進分別己身無異；所施無量發起人界；顯佛菩薩行誘眾生種；示諸世間如火然熾；訓教眾生無上道法；神足變化若干感動；曉了若干善權方便；隨其習俗度脫眾生；是為十事。」
於時頌曰：
「菩薩行佈施， 已用化眾生， 常和顏悅色， 誘進諸不及。 睹世如然熾， 顯示佛大道， 神足現變化， 若干權方便。
「菩薩禁戒有十事。何謂為十？不捨道心、捐聲聞緣覺意、觀察一切眾生愍行、開化群萌令住佛法、奉修菩薩所應學者、解一切法悉
不可得、所造德本勸助至道、未曾猗著于諸佛身、能忍諸法亦無所倚、濟護諸根以為禁戒；是為十事。」
於時頌曰：
「常和于道心， 舍聲聞、緣覺， 愍傷于眾生， 勸使立佛法。 學諸菩薩行， 解法無所有， 一切所行德， 勸助於佛道。
「菩薩有十事受決，所見受決能自知之。何謂為十？發仁和心、自然道意、不厭菩薩行、棄捐一切諸所妄想而能奉修諸佛之法、皆能篤信諸如來身所可宣說、亦以究暢成就德本、化於一切使住佛道、等敬親友而無二心、視諸善友如見諸佛、古昔所愿將護佛道，是為十事受決。」
於時頌曰：
「等心敬善友， 利義皆由之， 將護古昔愿， 清和發道意。 不厭菩薩行， 棄捐眾妄想， 使住諸佛法， 篤信如來教。
「菩薩有十事不相求短。何謂為十？入于宿世本所誓願、隨時入行導習其便、不失正義皆得通入、諸度無極具足成就、隨其宜便、所可入者順從所愿、隨其所樂以開化之、莊嚴剎土勸使入道、神足變化使從其教、普為示現所生之處，是為十事不相求短。」
於時頌曰：
「入于宿世愿， 世行隨宜便， 遵習不失節， 順諸度無極。 因得大成就， 從若干信樂， 為莊嚴
【現代漢語翻譯】 現代漢語譯本：『不可得』是指所造的功德根本在於勸導幫助他人達到至高之道，而不是執著于諸佛的形體；能夠忍受一切法而無所依賴，守護諸根如同持守戒律；這就是十件事。 當時以偈頌說道： 『常與道心和諧，捨棄聲聞（小乘修行者）、緣覺（獨自覺悟者），憐憫眾生，勸導他們建立佛法。學習諸菩薩的修行，理解法無自性，一切所行的功德，都用來勸助佛道。 『菩薩有十件事會得到授記，所見到的授記能夠自己知道。哪十件呢？發起仁慈和合的心，自然的道心，不厭倦菩薩的修行，捨棄一切虛妄的念頭而能夠奉行諸佛的教法，都能夠篤信諸如來所宣說的教義，也能夠徹底通達成就功德的根本，教化一切眾生使他們安住于佛道，平等尊敬親友而沒有二心，看待善友如同見到諸佛，守護過去所發的誓願，護持佛道，這就是十件事會得到授記。』 當時以偈頌說道： 『平等心尊敬善友，利益和道義都由此而來，守護過去所發的誓願，清凈和合地發起道心。不厭倦菩薩的修行，捨棄一切虛妄的念頭，使眾生安住于諸佛的教法，篤信如來的教誨。 『菩薩有十件事不會尋求不足。哪十件呢？進入過去世所發的誓願，隨時進入修行，引導學習方便法門，不失去正義，都能通達進入，諸度無極（六度，即佈施、持戒、忍辱、精進、禪定、智慧）具足成就，隨其適宜方便，所能進入的都順從所愿，隨其所喜好而開化他們，莊嚴佛土勸導他們進入佛道，以神通變化使他們跟隨教導，普遍示現所生之處，這就是十件事不會尋求不足。』 當時以偈頌說道： 『進入過去世的誓願，世俗的修行隨宜方便，遵循學習不失節度，順應諸度無極。因此得到大成就，從各種各樣的信樂，爲了莊嚴
【English Translation】 English version: 'Unattainable' refers to the merit roots created by encouraging and assisting others to reach the supreme path, not being attached to the physical forms of the Buddhas; being able to endure all dharmas without reliance, guarding the senses as if upholding precepts; these are the ten matters. At that time, a verse was spoken: 'Always in harmony with the mind of the path, abandoning the Sravakas (Hearers, those who seek enlightenment for themselves), and Pratyekabuddhas (Solitary Buddhas, those who achieve enlightenment on their own), having compassion for sentient beings, encouraging them to establish the Buddha Dharma. Learning the practices of the Bodhisattvas, understanding that dharmas have no inherent nature, all the merits performed are used to encourage the path of Buddhahood.' 'Bodhisattvas have ten matters for which they receive predictions, and they can know these predictions themselves. What are the ten? Arousing a kind and harmonious mind, a natural mind for the path, not being weary of the Bodhisattva practices, abandoning all delusive thoughts and being able to practice the teachings of the Buddhas, being able to firmly believe in the teachings proclaimed by the Tathagatas, also being able to thoroughly understand and achieve the root of merit, transforming all beings to abide in the Buddha path, equally respecting relatives and friends without a dual mind, viewing good friends as seeing the Buddhas, guarding the vows made in the past, protecting the Buddha path, these are the ten matters for which predictions are received.' At that time, a verse was spoken: 'With an equal mind, respect good friends, benefits and righteousness all come from this, guarding the vows made in the past, with purity and harmony arousing the mind for the path. Not being weary of the Bodhisattva practices, abandoning all delusive thoughts, causing beings to abide in the teachings of the Buddhas, firmly believing in the teachings of the Tathagatas.' 'Bodhisattvas have ten matters for which they do not seek shortcomings. What are the ten? Entering the vows made in past lives, entering practice at any time, guiding and learning expedient methods, not losing the right meaning, being able to thoroughly enter, the perfections (paramitas, i.e., generosity, morality, patience, diligence, meditation, and wisdom) being fully accomplished, according to what is suitable and convenient, whatever can be entered is in accordance with their wishes, according to what they like to enlighten them, adorning the Buddha lands and encouraging them to enter the Buddha path, using supernatural powers to make them follow the teachings, universally showing the places where they are born, these are the ten matters for which they do not seek shortcomings.' At that time, a verse was spoken: 'Entering the vows of past lives, worldly practices are according to what is suitable and convenient, following and learning without losing the measure, in accordance with the perfections. Therefore, great accomplishments are obtained, from various kinds of faith and joy, in order to adorn
佛土， 以神足變化。
「菩薩有十事入于如來，去、來、現在一切諸佛所可由成。何謂為十？入于無量平等道教、而轉無限經法之輪、宣傳無量慧義之要、順從無際音聲通暢、開化無底眾生之類、顯暢無數神足變化、隨時遍至若干種形、入于無喻諸三昧定、照耀開悟不可計量、示力無畏顯現無限使入滅度，是為十事如來所入。」
於是頌曰：
「過去、來、現在， 一切諸如來， 入無量道教， 轉無限法輪， 順無際道法， 宣無底慧場， 開化無數人， 神足不可計。
「菩薩有十事入眾生性行。何謂為十？入于本行眾生所解；隨時開度當來受身；一切人民遍於群萌；現在所作入于眾生；善行本末；隨時救濟諸非法行；當宣道；眾生心性所入，曉了一切根原所趣；分別若干，隨所愛樂；發起諸礙、塵勞、愛慾，數數說法以度脫之；是為十事入眾生性。」
於時頌曰：
「曉了過世行， 亦復知當來， 分別現在事， 眾生所可行。 入于眾德行， 亦游于無德， 其心靡不周， 使諸根成就。
「菩薩有十事入於世界。何謂為十？常知止足、在於世間而修清凈無所玷汙、處於俗間心存少求、演無極香薰諸迷惑、所入方俗如一土塵、周于無量
【現代漢語翻譯】 現代漢語譯本 佛土，以神通變化顯現。 『菩薩有十種事可以進入如來（Tathagata，佛的稱號），過去、未來、現在一切諸佛都是由此成就的。這十種是什麼呢？進入無量平等的道教（Dharma，佛法），轉動無限的經法之輪（Dharmachakra，佛法之輪），宣揚無量智慧的要義，順應無邊的音聲通達，開化無底的眾生種類，顯現通暢無數的神通變化，隨時遍至各種不同的形體，進入無與倫比的各種三昧（Samadhi，禪定）定境，照耀開悟不可計量的眾生，示現力量無畏，顯現無限使眾生進入涅槃（Nirvana，寂滅），這就是如來所進入的十種事。』 於是用偈頌說道： 『過去、未來、現在，一切諸如來，進入無量道教，轉動無限法輪，順應無邊道法，宣揚無底慧場，開化無數人，神通不可計數。』 『菩薩有十種事可以進入眾生的性情和行為。這十種是什麼呢？進入眾生本來的行為和理解；隨時開導度化未來將要受生的眾生；一切人民遍及所有眾生；現在所做的事情都爲了利益眾生；善行從始至終；隨時救濟各種不合佛法的行為；應當宣講佛法；進入眾生的心性，瞭解一切根源所趨向；分別各種情況，隨眾生所喜愛的；發起各種障礙、塵勞、愛慾，多次說法來度脫他們；這就是進入眾生性情的十種事。』 這時用偈頌說道： 『瞭解過去世的行為，也知道未來世的情況，分別現在的事情，眾生所能做的事情。進入各種德行，也遊走于無德之中，其心無所不周，使各種根性成就。』 『菩薩有十種事可以進入世界。這十種是什麼呢？常常知道滿足，在世間修行清凈而不被污染，處於世俗之中內心少欲，散發無極的香氣薰染各種迷惑，所進入的方俗如同一個土塵，周遍無量
【English Translation】 English version The Buddha-land is manifested through supernatural transformations. 'Bodhisattvas have ten things that lead them into the Tathagata (the title of a Buddha), which all Buddhas of the past, future, and present attain. What are these ten? Entering the immeasurable and equal Dharma (Buddhist teachings), turning the infinite wheel of the Dharma (Dharmachakra), proclaiming the essence of immeasurable wisdom, conforming to boundless sounds of understanding, enlightening countless kinds of beings, manifesting countless supernatural transformations, appearing in various forms at any time, entering incomparable Samadhi (meditative absorption), illuminating and awakening immeasurable beings, demonstrating fearless power, and manifesting the infinite to lead beings into Nirvana (liberation). These are the ten things that the Tathagata enters.' Then, a verse was spoken: 'Past, future, and present, all the Tathagatas, enter the immeasurable Dharma, turn the infinite wheel of Dharma, conform to the boundless Dharma, proclaim the boundless field of wisdom, enlighten countless people, and have immeasurable supernatural powers.' 'Bodhisattvas have ten things that lead them into the nature and conduct of sentient beings. What are these ten? Entering the original conduct and understanding of sentient beings; guiding and liberating beings who will be born in the future at any time; all people pervading all beings; all actions done in the present for the benefit of sentient beings; good conduct from beginning to end; always helping those who engage in unrighteous conduct; proclaiming the Dharma; entering the minds of sentient beings, understanding the direction of all roots; distinguishing various situations, according to what sentient beings like; arousing various obstacles, defilements, and desires, and repeatedly teaching the Dharma to liberate them. These are the ten things that lead into the nature of sentient beings.' At that time, a verse was spoken: 'Understanding the conduct of the past, also knowing the conditions of the future, distinguishing the affairs of the present, what sentient beings can do. Entering various virtues, also wandering in non-virtue, their minds are all-encompassing, enabling all faculties to be accomplished.' 'Bodhisattvas have ten things that lead them into the world. What are these ten? Always knowing contentment, practicing purity in the world without being defiled, being in the secular world with few desires, spreading boundless fragrance to dispel various delusions, entering various customs as if they were a single speck of dust, pervading immeasurable
微妙之義、亦遍曠然無量世界、度脫有身四大之患、恭敬自歸於諸佛道、亦復游入無道天下，是為十事游入世界。」
於時頌曰：
「在世知止足， 所行常清凈， 所入而少求， 周遍無極業， 猶如塵世界， 解微妙之行， 小大無不達， 入于諸所有。
「菩薩有十事，曉入諸念劫數靡所不達。何謂為十？知過去劫、曉當來對、知現在事、知有限世、識無限礙、入于有限無限之事、了諸有數無數劫事、于諸有數使入無為、令諸無念暢入有念、暢諸有念使入無念，是為十事曉了諸劫靡所不達。」
於時頌曰：
「入於過去念， 當來亦如是， 游步在現世， 而皆悉念之。 周流無量劫， 有數若無數、 無念入有念、 一切想無想。
「菩薩有十事，暢說三世而無二言。何謂為十事？以過去而宣說之、往古以沒豫說當來、滅來久遠演現在處、尚未當來豫說過去、尚未欲至輒宣現在、亦復班宣未來生者、傳於現在忽以過去、解于現在謂之未來、目所睹者宣之平等、現了三世一時悉達，是為十事暢說三世。」
於時頌曰：
「能說過去事， 演古如是來， 說過為現在， 亦暢當來事。 過去、今、現在， 未至豫演生， 解生現
【現代漢語翻譯】 現代漢語譯本：菩薩的微妙之義，也遍及廣闊無量的世界，救度眾生脫離由地、水、火、風四大組成的身體所帶來的痛苦，恭敬地歸依于諸佛的道，也進入沒有道的世間，這就是菩薩以十種方式遊歷世界。 當時以偈頌說道： 『在世間知道止息和滿足，所做的事情常常清凈，所進入的地方很少貪求，周遍無邊無際的功業，就像微塵般的世界，理解微妙的修行，無論大小都能通達，進入一切存在之中。』 『菩薩有十件事，能夠明瞭地進入各種念頭的劫數，沒有不通達的。哪十件呢？知道過去的劫數，明瞭未來的對境，知道現在的事情，知道有限的世界，認識無限的障礙，進入有限和無限的事情，瞭解所有有數和無數的劫數，在所有有數的劫數中使其進入無為的境界，使所有無念的狀態暢通地進入有唸的狀態，暢通所有有唸的狀態使其進入無念的狀態，這就是十件事，能夠明瞭地通達各種劫數。』 當時以偈頌說道： 『進入過去的念頭，未來的念頭也是這樣，在現在的世間行走，都能夠憶念它們。周流無量的劫數，有數的和無數的，從無念進入有念，一切有想和無想。』 『菩薩有十件事，能夠暢快地說出三世而沒有二樣的言語。哪十件事呢？用過去的事情來宣說，用過去已經發生的事情來預先說未來的事情，用已經滅去的久遠的事情來演說現在的事情，對於尚未到來的事情預先說過去的事情，對於尚未想要到達的事情就宣說現在的事情，也依次宣說未來將要發生的事情，從現在的事情傳到過去的事情，理解現在的事情說是未來的事情，眼睛所看到的事情宣說為平等，現在就通達三世的一切，這就是十件事，能夠暢快地說出三世。』 當時以偈頌說道： 『能夠說過去的事情，演說過去的事情就像這樣到來，說過去的事情是現在的事情，也暢快地說未來的事情。過去、現在、未來，對於尚未到來的事情預先演說，理解生起和顯現。』
【English Translation】 English version: The subtle meaning of a Bodhisattva also pervades vast and immeasurable worlds, delivering beings from the suffering of the four great elements of the body—earth, water, fire, and wind—reverently taking refuge in the path of all Buddhas, and also entering worlds without a path. These are the ten ways a Bodhisattva travels through the world. At that time, a verse was spoken: 'Knowing contentment in the world, actions are always pure, entering places with little desire, pervasive and boundless deeds, like worlds of dust, understanding subtle practices, reaching both small and great, entering into all that exists.' 'A Bodhisattva has ten things, understanding and entering into the kalpas of various thoughts, without anything not being understood. What are the ten? Knowing past kalpas, understanding future counterparts, knowing present matters, knowing finite worlds, recognizing infinite obstacles, entering into finite and infinite matters, understanding all numbered and numberless kalpas, causing all numbered kalpas to enter the state of non-action, enabling all non-thought states to freely enter thought states, enabling all thought states to freely enter non-thought states. These are the ten things, understanding and reaching all kalpas.' At that time, a verse was spoken: 'Entering past thoughts, future thoughts are also like this, walking in the present world, and remembering them all. Flowing through immeasurable kalpas, numbered and numberless, from non-thought entering thought, all with thought and without thought.' 'A Bodhisattva has ten things, able to speak freely about the three times without differing words. What are the ten things? Using past matters to proclaim, using past events to predict future events, using extinguished and distant events to explain present events, predicting past events for things not yet to come, proclaiming present events for things not yet desired to arrive, also sequentially proclaiming future events, transmitting from present events to past events, understanding present events as future events, proclaiming what is seen as equal, now understanding all three times. These are the ten things, able to speak freely about the three times.' At that time, a verse was spoken: 'Able to speak of past events, explaining past events as they have come, saying past events are present events, also freely speaking of future events. Past, present, and future, predicting events not yet to come, understanding arising and manifestation.'
以過， 目見今當來。
「菩薩有十事入於三處。何謂為十？入諸有數、至無所念、到有所獲、趣諸有教、游眾想處、歸眾方俗、暢眾言辭、達不可盡、咨嗟寂然、暢眾憺怕，是為十事入於三處。」
於時頌曰：
「入眾有所念， 有所得教授， 在想眾方俗， 所念不可盡。 宣傳寂然事， 亦入于憺怕， 滅除諸惡事， 如是成道意。
「菩薩有十事，無厭其所發心，無所缺漏。何謂為十？供養諸佛，住在眾色而不懈惓；敬順一切諸善、親友；求諸經典，不以為難；博聞眾經，啟受不逮；發意之頃頒宣經道；開化眾生，示以法律；發起一切使至佛道；于無數劫住一世界修菩薩行；普游諸國，靡不周遍；未曾懷疑佛諸經典，問則發遣；是為十事發心無厭，無所缺漏。」
於時頌曰：
「供養諸佛身， 不以為厭足， 亦順眾善友， 務求諸經典。 所求不懈倦， 見諸發心者， 為說道訓教， 開化諸菩薩。
「菩薩有十事分別諸辯。何謂為十？分別眾生所入辯慧、曉了諸根當可歸趣、了諸罪福諸所報應、睹其所生在於何處、皆知世間諸所有無、睹見諸佛之所游居、曉了經法義理深淺、暢解法界之所存沒、達於三世——去、來、現——事、亦能
【現代漢語翻譯】 現代漢語譯本 過去、現在、未來都能看見。
『菩薩有十件事可以進入三種境界。哪十種呢？進入有數量的事物、達到沒有念頭的境界、達到有所獲得的境界、趨向各種教導、遊歷各種思想的處所、歸向各種地方的風俗、暢通各種言辭、通達不可窮盡的道理、讚歎寂靜、暢通各種安寧，這十件事可以進入三種境界。』
當時以偈頌說：
『進入有念頭的眾生，有所得的教導，在思想和各種風俗中，所念的道理不可窮盡。宣揚寂靜的事，也進入安寧的境界，滅除各種惡事，這樣成就道心。』
『菩薩有十件事，對於所發的心沒有厭倦，沒有缺失遺漏。哪十種呢？供養諸佛，安住在各種色相中而不懈怠；恭敬順從一切善知識、親友；尋求各種經典，不認為困難；廣泛聽聞各種經典，接受而不懈怠；發心之時就宣講經道；開化眾生，向他們展示法律；發起一切眾生使他們到達佛道；在無數劫中住在一個世界修行菩薩行；普遍遊歷各個國家，沒有不周遍的；未曾懷疑佛的各種經典，被問到就解釋；這十件事發心沒有厭倦，沒有缺失遺漏。』
當時以偈頌說：
『供養諸佛的身，不認為厭倦滿足，也順從各種善友，努力尋求各種經典。所求不懈怠，見到各種發心的人，為他們講說道理教訓，開化各種菩薩。』
『菩薩有十件事可以分別各種辯才。哪十種呢？分別眾生所進入的辯才智慧、瞭解各種根性應當歸向何處、瞭解各種罪福的報應、看到他們所生在何處、都知道世間各種所有和沒有、看到諸佛所居住的地方、瞭解經法義理的深淺、暢通了解法界的存在和消失、通達三世——過去、未來、現在——的事情，也能』
【English Translation】 English version Past, present, and future can be seen.
'Bodhisattvas have ten things that enter into three realms. What are the ten? Entering into things that have number, reaching the state of no thought, reaching the state of having something gained, moving towards various teachings, traveling through various places of thought, returning to various local customs, fluently speaking various words, understanding the inexhaustible principles, praising stillness, and fluently speaking various peaceful things. These are the ten things that enter into three realms.'
At that time, a verse was spoken:
'Entering into sentient beings with thoughts, having teachings that are gained, in thoughts and various customs, the principles that are thought of are inexhaustible. Proclaiming the matter of stillness, also entering into the state of peace, eliminating various evil deeds, thus achieving the mind of the Way.'
'Bodhisattvas have ten things, for which they have no weariness in their aspiration, and no deficiency or omission. What are the ten? Making offerings to all Buddhas, dwelling in various forms without being lazy; respectfully following all good teachers and friends; seeking various scriptures, not considering it difficult; widely hearing various scriptures, accepting them without being lazy; at the moment of aspiration, proclaiming the path of scriptures; enlightening sentient beings, showing them the laws; initiating all sentient beings to reach the path of Buddhahood; dwelling in one world for countless kalpas practicing the bodhisattva path; universally traveling to various countries, without not being thorough; never doubting the various scriptures of the Buddhas, and explaining when asked; these are the ten things for which there is no weariness in aspiration, and no deficiency or omission.'
At that time, a verse was spoken:
'Making offerings to the bodies of all Buddhas, not considering it wearisome or satisfying, also following various good friends, striving to seek various scriptures. What is sought is not done with laziness, seeing various people who have made aspirations, speaking the principles and teachings for them, enlightening various bodhisattvas.'
'Bodhisattvas have ten things that can distinguish various eloquence. What are the ten? Distinguishing the eloquence and wisdom that sentient beings enter into, understanding where various roots should return to, understanding the retribution of various sins and blessings, seeing where they are born, knowing all that exists and does not exist in the world, seeing where the Buddhas dwell, understanding the depth and shallowness of the principles of the scriptures, fluently understanding the existence and disappearance of the Dharma realm, understanding the three times—past, future, and present—and also being able to'
分別不可計數所行言慈，是為十事菩薩諸辯。」
於時頌曰：
「曉眾生所知； 諸根之所趣， 隨所立罪福， 見之當所生。 分別諸世界； 亦曉了法品， 究暢佛道慧， 三世之本末。
「菩薩有十事逮得總持。何謂為十？博有所聞輒則奉持；懷抱經典，悉不忘失；執法錠燎，有所宣化皆從方便解諸經典；曉法自然，逮法光明，致諸佛道不可思議；執諸定意，現在聞佛，面前啟受尋奉行法；入道場音，能隨方俗演出言辭不可思議；念三世事、去來今佛不可計法，隨時宣傳；懷若干辯一切諸佛經典之要；耳所聞誼不可稱限，所興聖慧能暢諸聽；持諸佛法，建立如來十力、無畏；是為十事菩薩總持。」
於時頌曰：
「博聞輒執持， 不忘一切法， 曉了隨時說， 解諸法自然。 以法大光明， 不可思議慧， 現在得三昧， 目前聞經典。
「菩薩有十事為頒宣佛道。何謂為十？曉了道議、志誓大愿、分別罪福之所歸趣、常住正覺、不懷自大、暢達法界、識知定意、明解心本、曉了本凈、隨本而覺使成佛道，是為十事菩薩班宣佛道。」
於時頌曰：
「曉了于佛道， 解愿知罪福， 為諸佛所立， 解法無自大， 分別心本凈，
【現代漢語翻譯】 現代漢語譯本：
『分別不可計數所行的慈悲言辭，這就是菩薩的十種辯才。』
當時以偈頌說：
『明瞭眾生所知；諸根所趨向， 隨其所立的罪與福，見其當所生之處。 分別諸世界；也明瞭法品， 通達佛道智慧，三世的本末。
『菩薩有十件事能獲得總持（dharani，總攝憶持一切法而不忘失的智慧）。哪十件呢？廣博聽聞后立即奉行；懷抱經典，全部不忘失；執持法燈，有所宣講都從方便法門來解釋經典；明瞭法自然，獲得法光明，達到諸佛道不可思議的境界；執持各種禪定，現在聽聞佛法，在佛前領受並立即奉行；進入道場，能隨順各地的風俗，用不可思議的言辭演說；憶念三世之事、過去、現在、未來諸佛不可計量的法，隨時宣講；懷抱若干辯才，掌握一切諸佛經典的要義；耳朵所聽聞的義理不可稱量，所興起的聖慧能使聽眾暢快領悟；持守諸佛法，建立如來的十力（十種智慧力量）、無畏（四種無所畏懼的自信），這就是菩薩的十種總持。』
當時以偈頌說：
『廣博聽聞立即執持，不忘一切法， 明瞭隨時宣說，理解諸法自然。 以法的大光明，不可思議的智慧， 現在獲得三昧（samadhi，禪定），在眼前聽聞經典。
『菩薩有十件事用來宣揚佛道。哪十件呢？明瞭道義、立下大愿、分別罪福的歸宿、常住正覺、不懷自大、通達法界、認識禪定、明瞭解心之本源、明瞭本性清凈、隨順本性而覺悟使成就佛道，這就是菩薩用來宣揚佛道的十件事。』
當時以偈頌說：
『明瞭佛道，理解願力，知曉罪福， 為諸佛所建立，理解法而不自大， 分別心之本性清凈，』
【English Translation】 English version:
'To distinguish and speak of immeasurable acts of compassion, these are the ten kinds of eloquence of a Bodhisattva.'
At that time, a verse was spoken:
'Understanding what sentient beings know; where the senses tend, According to the merits and demerits they establish, seeing where they will be born. Distinguishing the various worlds; also understanding the categories of Dharma, Thoroughly comprehending the wisdom of the Buddha's path, the beginning and end of the three times.
'A Bodhisattva has ten things by which they attain dharani (total retention, the wisdom of remembering all teachings without forgetting). What are the ten? Upon hearing extensively, they immediately uphold it; embracing the scriptures, they do not forget any of them; holding the Dharma lamp, whatever they preach, they explain the scriptures through skillful means; understanding the naturalness of Dharma, attaining the light of Dharma, reaching the inconceivable realm of the Buddhas' path; holding various samadhis (meditative states), now hearing the Buddha, receiving and immediately practicing the Dharma before the Buddha; entering the Bodhimanda (place of enlightenment), they can speak in inconceivable words according to local customs; remembering the events of the three times, the immeasurable teachings of the past, present, and future Buddhas, preaching at any time; embracing various kinds of eloquence, grasping the essence of all the Buddhas' scriptures; the meanings heard by the ear are immeasurable, the holy wisdom that arises can enlighten all listeners; upholding the Buddhas' teachings, establishing the Tathagata's ten powers (ten kinds of wisdom and strength), and fearlessness (four kinds of fearlessness), these are the ten dharanis of a Bodhisattva.'
At that time, a verse was spoken:
'Upon hearing extensively, they immediately uphold it, not forgetting any Dharma, Understanding and speaking at any time, understanding the naturalness of all Dharmas. With the great light of Dharma, inconceivable wisdom, Now attaining samadhi, hearing the scriptures before their eyes.
'A Bodhisattva has ten things by which they proclaim the Buddha's path. What are the ten? Understanding the meaning of the path, making great vows, distinguishing where merits and demerits lead, abiding in right enlightenment, not harboring self-importance, penetrating the Dharma realm, recognizing samadhi, understanding the origin of the mind, understanding the original purity, and awakening in accordance with the original nature to achieve Buddhahood, these are the ten things by which a Bodhisattva proclaims the Buddha's path.'
At that time, a verse was spoken:
'Understanding the Buddha's path, understanding vows, knowing merits and demerits, Established by all the Buddhas, understanding the Dharma without self-importance, Distinguishing the original purity of the mind,'
定意之所歸， 本凈亦自然， 隨本而覺悟。」
佛說是時，三千世界為大震動，其大光明普照十方。諸天、龍、神皆來散華，以諸音樂來娛樂佛，歡喜悅豫，皆共欣慶：「幸哉！吾等宿世其德純厚得豫此會，服深妙議無極道慧，何其祿厚。世尊能仁十方慈恩開示法藏，療治盲冥，消化五陰、六衰、三毒、五蓋、十二因緣、六十二見。示以五事：戒、定、慧、解、度知見品，五眼，六通，六度無極——佈施、持戒、忍辱、精進、一心、智慧——以成佛道。班宣開示十二部經，開化邪見六十二疑使發道意，諸佛遙贊、菩薩悅豫。」
普智菩薩復問普賢：「何謂發菩薩心？何謂行法？何謂大哀？何謂緣發道心，以其所緣而興其意？何謂見善友發恭恪心？何謂菩薩逮得清凈？何謂度無極？何謂佛慧？何謂所歷？何謂菩薩力？何謂平等？何謂生覺聖？何謂說法？何謂而行奉持？何謂辯才？何謂無數？何謂為行等心？何謂行慧？何謂菩薩而不自大？」普賢菩薩答曰：「善哉！佛子所問甚為深妙，何其快哉。諦聽諦聽，今為仁說。」普智菩薩與諸大眾受教而聽。
普賢菩薩言：「有十事發菩薩心。何謂為十？發心之時常懷大慈，護持一切眾生之類；所行憐愍，察於人民勤苦之惱如身自更，一切所有皆能惠施
【現代漢語翻譯】 現代漢語譯本 『心意所歸之處，其本性清凈且自然，應順應本性而覺悟。』
佛陀說此話時，三千大千世界發生大震動，其大光明普照十方。諸天、龍、神都來散花，用各種音樂來娛樂佛陀，歡喜愉悅，都共同慶賀：『何其有幸！我們宿世的德行純厚，得以參與此盛會，領受深奧微妙、無邊無際的智慧，這是多麼大的福分啊！世尊能仁以十方慈悲恩澤，開示法藏，療治眾生的盲昧，消化五陰（色、受、想、行、識）、六衰（眼、耳、鼻、舌、身、意六根的衰敗）、三毒（貪、嗔、癡）、五蓋（貪慾、嗔恚、睡眠、掉悔、疑）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）、六十二見（各種錯誤的見解）。向我們展示五事：戒、定、慧、解脫、解脫知見品，五眼（肉眼、天眼、慧眼、法眼、佛眼），六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），六度無極——佈施、持戒、忍辱、精進、一心、智慧——以此成就佛道。普遍宣講開示十二部經，開化邪見和六十二種疑惑，使眾生髮起道心，諸佛遙遠讚歎，菩薩歡喜愉悅。』
普智菩薩又問普賢菩薩：『什麼叫做發菩薩心？什麼叫做行法？什麼叫做大哀？什麼叫做緣發道心，以所緣而生起意念？什麼叫做見善友而發恭敬心？什麼叫做菩薩獲得清凈？什麼叫做度無極？什麼叫做佛慧？什麼叫做所經歷的境界？什麼叫做菩薩的力量？什麼叫做平等？什麼叫做生覺聖？什麼叫做說法？什麼叫做奉行？什麼叫做辯才？什麼叫做無數？什麼叫做以平等心修行？什麼叫做行慧？什麼叫做菩薩而不自大？』普賢菩薩回答說：『善哉！佛子所問非常深奧微妙，真是太好了。仔細聽，仔細聽，現在為你們解說。』普智菩薩和所有大眾都接受教誨，認真聽講。
普賢菩薩說：『有十件事能引發菩薩心。哪十件呢？發心之時，常懷大慈悲心，護持一切眾生；所行之處都充滿憐憫，體察人民的勤勞困苦，如同自己親身經歷一般，一切所有都能慷慨佈施。
【English Translation】 English version 'The place where the mind settles, its original nature is pure and natural, one should awaken in accordance with this original nature.'
When the Buddha spoke these words, the three thousand great thousand worlds shook greatly, and a great light shone in all directions. Gods, dragons, and spirits all came to scatter flowers, and used various music to entertain the Buddha, rejoicing and celebrating together: 'How fortunate! Our merits from past lives are pure and profound, allowing us to participate in this grand gathering, receiving profound, subtle, and boundless wisdom. What great blessings! The World Honored One, the Benevolent One, with compassion and grace in all directions, reveals the Dharma treasury, heals the blindness of sentient beings, and dissolves the five aggregates (form, feeling, perception, mental formations, consciousness), the six decays (the decay of the six roots: eyes, ears, nose, tongue, body, and mind), the three poisons (greed, hatred, and delusion), the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death), and the sixty-two views (various erroneous views). He shows us the five matters: precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, the five eyes (physical eye, divine eye, wisdom eye, Dharma eye, Buddha eye), the six supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, divine feet, and the extinction of outflows), the six perfections—giving, morality, patience, diligence, concentration, and wisdom—to achieve Buddhahood. He universally proclaims and reveals the twelve divisions of scriptures, enlightening wrong views and the sixty-two doubts, causing sentient beings to generate the aspiration for enlightenment. The Buddhas from afar praise, and the Bodhisattvas rejoice.'
Bodhisattva Universal Wisdom then asked Bodhisattva Universal Virtue: 'What is meant by generating the Bodhi mind? What is meant by practicing the Dharma? What is meant by great compassion? What is meant by generating the aspiration for enlightenment based on conditions, and arising intention based on what is conditioned? What is meant by generating a respectful mind upon seeing a good friend? What is meant by a Bodhisattva attaining purity? What is meant by crossing over without limit? What is meant by Buddha wisdom? What is meant by the realms experienced? What is meant by the power of a Bodhisattva? What is meant by equality? What is meant by the arising of a holy being? What is meant by expounding the Dharma? What is meant by practicing and upholding? What is meant by eloquence? What is meant by countless? What is meant by practicing with an equal mind? What is meant by the wisdom of practice? What is meant by a Bodhisattva not being arrogant?' Bodhisattva Universal Virtue replied: 'Excellent! The questions asked by the Buddha's child are very profound and subtle, how wonderful. Listen carefully, listen carefully, now I will explain for you.' Bodhisattva Universal Wisdom and all the assembly received the teachings and listened attentively.
Bodhisattva Universal Virtue said: 'There are ten things that generate the Bodhi mind. What are the ten? When generating the mind, always cherish great compassion, protecting and supporting all sentient beings; in all actions, be filled with pity, observing the hard work and suffering of the people as if experiencing it oneself, and be able to generously give away everything one possesses.'
；念一切智，心則為原首；念一切智故能發意不毀聖誼；興從嚴心，學諸菩薩禁戒之要；其心堅固亦如金剛，蠲除一切諸惡垢濁；其所生意若如江海，導御一切諸清白法；其志強固如須彌山，則能堪忍眾庶言辭、善惡音聲；其所發心造立永安，施於眾生大誠信業而心獨步；智度無極，曉了諸法，隨便將護；是為十事發菩薩心。」
於時頌曰：
「而發大哀心， 將護于眾生， 見之在苦惱， 愍之如己身。 思惟一切智， 得志所莊嚴， 其心如金剛， 智慧如江海。
「菩薩有十事行普賢法。何謂為十？于當來劫與一切俱，普願行仁；奉敬未至如來、至真等處色法；開化眾生立菩薩行；積眾德本而誓普賢；皆能游入諸度無極；所愿和雅，具菩薩行，遵修諸法；皆欲莊嚴諸佛世界平等諸議，受生一切十方佛國；曉了方便，求眾經典；悉樂現生於諸佛土；逮成無上正真之道；是為十事菩薩行法。」
於時頌曰：
「悉知當來劫， 奉敬諸如來， 菩薩等眾生， 所誓普賢行。 積累眾德本， 入諸度無極， 莊嚴諸佛土， 疾成無上覺。
「菩薩有十事常行大哀。何謂為十？觀于眾生孤獨無種為興大哀、察之無道化以大悲、見貧厄眾令殖德本、將久眠寐使得
【現代漢語翻譯】 現代漢語譯本：『念及一切智慧（sarvajñāna），心就以此為首要；因爲念及一切智慧，所以能發起意願不毀壞聖賢的道義；從嚴謹的心出發，學習諸菩薩的戒律要點；其心堅固如金剛（vajra），清除一切諸惡垢濁；其所生之意念如江海般廣大，引導一切清凈的法；其志向堅固如須彌山（Sumeru），則能堪忍眾人的言辭、善惡之聲；其所發之心建立永恒的安寧，施予眾生大誠信的行業，而心獨一無二；智慧達到無極，明曉諸法，隨順護持；這就是發起菩薩心的十件事。』 當時以偈頌說： 『發起大慈悲心，護念于眾生，見他們在苦惱中，憐憫他們如同自己。思惟一切智慧，得到志向的莊嚴，其心如金剛，智慧如江海。』 『菩薩有十件事行普賢（Samantabhadra）之法。哪十件呢？在未來劫與一切眾生同在，普遍發願行仁；奉敬未來將要出現的如來（Tathāgata）、至真等處所顯現的色法；開化眾生，建立菩薩的修行；積累眾多功德根本，發誓修普賢行；都能游入諸度無極；所愿和雅，具足菩薩的修行，遵循修習諸法；都想莊嚴諸佛世界，平等對待一切議論，受生於一切十方佛國；明曉方便，求取眾多經典；都樂於現生於諸佛國土；最終成就無上正真之道；這就是菩薩修行的十件事。』 當時以偈頌說： 『悉知未來劫，奉敬諸如來，菩薩等同眾生，所發誓愿是普賢行。積累眾多功德根本，進入諸度無極，莊嚴諸佛國土，迅速成就無上覺悟。』 『菩薩有十件事常行大悲。哪十件呢？觀察眾生孤獨無依，因此興起大悲；察覺他們沒有道法教化，因此生起大悲；見到貧困厄難的眾生，令他們種植功德根本；將要長久沉睡的眾生，使他們能夠覺醒；見到眾生被諸見所縛，為他們解開束縛；見到眾生被貪慾所纏，為他們斷除貪慾；見到眾生被嗔恚所惱，為他們斷除嗔恚；見到眾生被愚癡所覆，為他們開示智慧；見到眾生被諸煩惱所困，為他們斷除煩惱；見到眾生被諸惡所纏，為他們斷除諸惡。這就是菩薩常行大悲的十件事。』
【English Translation】 English version: 『Thinking of all wisdom (sarvajñāna), the mind takes this as its foremost; because of thinking of all wisdom, one can initiate the intention not to destroy the righteousness of the sages; starting from a rigorous mind, learning the essentials of the precepts of all Bodhisattvas; the mind is as firm as a diamond (vajra), eliminating all evil defilements; the intention that arises is as vast as the ocean, guiding all pure dharmas; the will is as firm as Mount Sumeru (Sumeru), then one can endure the words of the masses, good and bad sounds; the mind that is initiated establishes eternal peace, bestowing upon sentient beings great trustworthy deeds, and the mind is unique; wisdom reaches the ultimate, understanding all dharmas, accommodating and protecting; these are the ten things for initiating the Bodhisattva mind.』 At that time, a verse was spoken: 『Initiating a great compassionate mind, protecting and caring for sentient beings, seeing them in suffering, pitying them as oneself. Thinking of all wisdom, attaining the adornment of aspiration, the mind is like a diamond, wisdom is like the ocean.』 『Bodhisattvas have ten things to practice the Dharma of Samantabhadra (Samantabhadra). What are the ten? In the future kalpa, being with all sentient beings, universally vowing to practice benevolence; revering the forms of the Tathāgata (Tathāgata), the ultimate truth, etc., that will appear in the future; enlightening sentient beings, establishing the practice of Bodhisattvas; accumulating many roots of merit, vowing to cultivate the practice of Samantabhadra; being able to enter all perfections; the wishes are harmonious, possessing the practice of Bodhisattvas, following and cultivating all dharmas; all wish to adorn the Buddha worlds, treating all discussions equally, being born in all Buddha lands of the ten directions; understanding skillful means, seeking many scriptures; all are happy to be born in the Buddha lands in this life; ultimately attaining the unsurpassed true path; these are the ten things for the practice of Bodhisattvas.』 At that time, a verse was spoken: 『Knowing all future kalpas, revering all Tathāgatas, Bodhisattvas are equal to sentient beings, the vows made are the practice of Samantabhadra. Accumulating many roots of merit, entering all perfections, adorning the Buddha lands, quickly attaining unsurpassed enlightenment.』 『Bodhisattvas have ten things to constantly practice great compassion. What are the ten? Observing sentient beings as lonely and without support, therefore arousing great compassion; perceiving that they have no Dharma to teach them, therefore arousing great compassion; seeing sentient beings in poverty and distress, causing them to plant roots of merit; for sentient beings who are about to sleep for a long time, enabling them to awaken; seeing sentient beings bound by various views, untying their bonds; seeing sentient beings entangled by greed, cutting off their greed; seeing sentient beings troubled by anger, cutting off their anger; seeing sentient beings covered by ignorance, revealing wisdom to them; seeing sentient beings trapped by various afflictions, cutting off their afflictions; seeing sentient beings entangled by various evils, cutting off all evils. These are the ten things that Bodhisattvas constantly practice great compassion.』
覺悟、見眾生界無有方便化之隨時、為諸貪慾所繫縛者而勸護之、瞻于群萌所遭厄難愍之令濟、睹久疾病療之以慈哀、離善法者顯示道議、若見眾生失於佛法愍哀悅豫，是為十事菩薩大哀。」
於時頌曰：
「在世行大哀， 觀察于眾生， 久遠遭疾厄， 由斷德本故。 為興無蓋哀， 建立於佛道， 菩薩行大慈， 以開化眾生。
「菩薩有十事緣發道心。何謂為十？教誨眾生令順誼律而發道心、欲除一切眾苦惱患、建立人民使意永安、見於群萌在無明地使發道意、好勸眾生使入佛慧、順隨正覺奉敬一切諸佛最聖、皆欲得見如來、至真、亦復樂睹諸佛色像相好威容、亦復愛喜入諸佛道故發大意、亦復敬愛十力無畏，是為十事緣發道心。」
於時頌曰：
「見眾生所滅， 為惱患所縛， 欲令至永安， 故發菩薩心。 人民在無智， 勸示以佛慧， 令奉三界將， 常睹諸如來。
「菩薩見善友發恭恪心，菩薩初發正真道意，與善友俱謙下恭順，欲得務成佛一切智，故習善友為之屈意。
「見善友發意有十事。何謂為十？奉敬自歸、心無愛慾、如所聞音則能奉行、心愛樂之、志不瑕穢、常一其心、以諸德本合為一業、懷抱一愿發世尊意、其志平等、
【現代漢語翻譯】 現代漢語譯本 『覺悟到、看到眾生界沒有方便法門可以隨時教化，他們被各種貪慾束縛，因此勸導和保護他們；看到眾生遭遇的苦難，憐憫他們並幫助他們脫離困境；看到長期患病的人，用慈悲心去醫治他們；對於那些遠離善法的人，向他們闡明正道；如果看到眾生迷失在佛法中，就以憐憫之心感到歡喜，這就是菩薩的十大悲心。』 當時以偈頌說道： 『在世間行大悲，觀察著眾生，他們長期遭受疾病和苦難，因為斷絕了善的根本。爲了興起無上的悲憫，建立佛道，菩薩行持大慈，以此來開化眾生。』 『菩薩有十種因緣發起道心。哪十種呢？教導眾生遵循正義和戒律而發起道心；想要消除一切眾生的痛苦和煩惱；建立人民，使他們的心永遠安寧；看到眾生處於無明的境地，使他們發起道心；勸導眾生進入佛的智慧；順從正覺，恭敬一切諸佛至聖；都想要見到如來（Tathagata，佛的稱號之一）、至真（Satya，真理的化身）；也喜歡看到諸佛的色身、相好和威儀；也因為喜愛進入諸佛之道而發起大愿；也敬愛佛的十力（Dasabala，佛的十種力量）和無畏（Vaisarada，佛的無畏），這就是十種因緣發起道心。』 當時以偈頌說道： 『看到眾生被毀滅，被煩惱和痛苦束縛，想要讓他們達到永遠的安寧，所以發起菩薩心。人民處於無知的狀態，勸導他們以佛的智慧，讓他們侍奉三界的導師，常常見到諸如來。』 『菩薩見到善友，發起恭敬之心。菩薩初發真正道心時，與善友在一起，謙虛恭順，想要成就佛的一切智慧，所以向善友學習，併爲之屈身。』 『見到善友發起道心有十種表現。哪十種呢？恭敬地歸依；心中沒有貪慾；聽到教誨就能奉行；心中喜愛這些教誨；志向沒有瑕疵；常常保持一心；將各種功德之本合為一業；懷抱一個願望，發起世尊的意願；他們的志向平等；』
【English Translation】 English version 'Being awakened, seeing that the realm of sentient beings has no expedient means to transform them at any time, and that they are bound by various desires, therefore, they advise and protect them; seeing the calamities that sentient beings encounter, they pity them and help them escape from difficulties; seeing those who are chronically ill, they heal them with compassion; for those who are far from good Dharma, they explain the right path; if they see sentient beings lost in the Buddha Dharma, they rejoice with compassion, these are the ten great compassions of a Bodhisattva.' At that time, a verse was spoken: 'In the world, they practice great compassion, observing sentient beings, who have long suffered from illness and calamities, because they have severed the roots of virtue. To arouse boundless compassion, to establish the Buddha's path, Bodhisattvas practice great loving-kindness, thereby transforming sentient beings.' 'Bodhisattvas have ten causes and conditions for arousing the aspiration for enlightenment. What are the ten? Teaching sentient beings to follow righteousness and precepts, thereby arousing the aspiration for enlightenment; desiring to eliminate all the suffering and afflictions of sentient beings; establishing people, so that their minds are forever at peace; seeing sentient beings in the state of ignorance, causing them to arouse the aspiration for enlightenment; advising sentient beings to enter the wisdom of the Buddha; following right enlightenment, revering all the most holy Buddhas; all desiring to see the Tathagata (one of the titles of the Buddha), the Satya (embodiment of truth); also liking to see the physical forms, auspicious marks, and majestic demeanor of the Buddhas; also because of the love of entering the path of the Buddhas, they arouse great vows; also revering the ten powers (Dasabala, ten powers of the Buddha) and fearlessness (Vaisarada, fearlessness of the Buddha), these are the ten causes and conditions for arousing the aspiration for enlightenment.' At that time, a verse was spoken: 'Seeing sentient beings being destroyed, bound by afflictions and suffering, desiring to lead them to eternal peace, therefore, they arouse the Bodhisattva mind. People are in a state of ignorance, advising them with the wisdom of the Buddha, causing them to serve the guide of the three realms, and to always see the Tathagatas.' 'When Bodhisattvas see good friends, they arouse a respectful mind. When Bodhisattvas first arouse the true aspiration for enlightenment, they are humble and respectful with good friends, desiring to achieve all the wisdom of the Buddha, therefore, they learn from good friends and humble themselves for them.' 'Seeing good friends, there are ten manifestations of arousing the aspiration for enlightenment. What are the ten? Respectfully taking refuge; having no desires in their hearts; being able to practice what they hear; loving these teachings in their hearts; their aspirations are without blemish; always maintaining one-pointedness of mind; combining various roots of merit into one practice; embracing one vow, arousing the intention of the World Honored One; their aspirations are equal;'
所行具足，是為十見善親友發恭恪心。」
於時頌曰：
「心常懷恭恪， 如所聞奉行， 如喜無瑕穢， 其意常專一。 合集眾德本， 自歸於世尊， 常尊平等行， 道心乃具成。
「菩薩清凈有十事。何謂為十？凈如虛空，究竟無失；于諸色凈，隨眾生本而開化之；諸音清凈，演不可誼言辭眾響；其辯才凈，分別無量佛所說法；其慧清凈，皆棄無智；所生亦凈，得諸菩薩自在由己；眷屬微妙，曉了眾生宿世所行而開化之；報應亦凈，除去一切掛礙、陰蓋；所愿解明，解諸菩薩所生一品；其行皦然，出普賢乘；是為十事得清凈。」
於時頌曰(丹本注云，諸本闕頌)。
「菩薩有十事逮度無極。何謂為十？行度無極，一切所有皆能佈施；戒度無極，具足佛禁；忍度無極，能行仁和，逮佛凈力；進度無極，所行勤修而不退轉；寂度無極，使意一定；智度無極，觀一切法本自然諦；慧度無極，入佛十力；愿度無極，具足普賢；神足度無極，多所變化，無所不現；法度無極，等御一切諸法本末；是為菩薩十度無極。菩薩住此，得歸無上如來、正真無極大慧，具足六度。」
於時頌曰：
「佈施度無極， 皆能施所有； 持戒度無極， 清凈佛諸行； 忍辱度
【現代漢語翻譯】 『所行具足，是為十見善親友發恭恪心。』
當時以偈頌說：
『心中常懷恭敬謹慎，如同所聽聞的教誨去奉行，如同喜愛沒有瑕疵的珍寶，心意始終專一。彙集各種功德的根本，歸依於世尊（佛陀），常常尊重平等的行為，這樣道心才能圓滿成就。
菩薩的清凈有十個方面。哪十個方面呢？清凈如同虛空，究竟沒有缺失；對於各種色相清凈，隨著眾生的根性而開導教化他們；聲音清凈，演說不可思議的言辭和各種聲音；辯才清凈，分別解說無量佛所說的法；智慧清凈，捨棄一切無知；所生之處清凈，得到諸菩薩自在的境界；眷屬微妙，瞭解眾生過去世的行為而開導教化他們；報應清凈，除去一切掛礙和煩惱的覆蓋；所愿解明，理解諸菩薩所生的一品；行為光明磊落，超出普賢（菩薩名）的境界；這就是十個方面得到清凈。』
當時以偈頌說（丹本注云，諸本闕頌）。
『菩薩有十個方面達到無極的境界。哪十個方面呢？佈施度無極，能夠佈施一切所有；持戒度無極，具足佛陀的戒律；忍辱度無極，能夠實行仁愛和睦，達到佛陀清凈的力量；精進度無極，所修行的勤奮而不退轉；禪定度無極，使心意安定；智慧度無極，觀察一切法的本來真實；慧度無極，進入佛陀的十種力量；愿度無極，具足普賢菩薩的願行；神通度無極，能夠變化多種形象，無所不現；法度無極，平等地駕馭一切法的本末；這就是菩薩的十種度無極。菩薩安住於此，就能歸於無上如來（佛陀），真正無上的大智慧，具足六度。』
當時以偈頌說：
『佈施度無極，能夠佈施一切所有；持戒度無極，清凈佛陀的各種行為；忍辱度』
【English Translation】 'Practicing all these completely is to show a respectful and sincere heart to the ten good friends.'
At that time, a verse was spoken:
'The mind always cherishes respect and caution, acting according to what is heard, like delighting in a flawless gem, the intention is always focused. Gathering the roots of all virtues, taking refuge in the World Honored One (Buddha), always respecting equal conduct, thus the aspiration for enlightenment is fully accomplished.'
'A Bodhisattva has ten aspects of purity. What are the ten? Purity like space, ultimately without loss; purity in all forms, guiding and teaching beings according to their nature; purity in sounds, expounding inconceivable words and various sounds; purity in eloquence, distinguishing and explaining the teachings of countless Buddhas; purity in wisdom, abandoning all ignorance; purity in birth, attaining the freedom of all Bodhisattvas; subtle in retinue, understanding the past actions of beings and guiding them; purity in retribution, removing all hindrances and coverings of afflictions; clarity in aspirations, understanding the one stage of Bodhisattvas' birth; conduct is bright and clear, transcending the realm of Samantabhadra (a Bodhisattva); these are the ten aspects of attaining purity.'
At that time, a verse was spoken (the Dan version notes that the verses are missing in other versions).
'A Bodhisattva has ten aspects of reaching the ultimate. What are the ten? The perfection of giving, able to give all possessions; the perfection of precepts, fulfilling the Buddha's commandments; the perfection of patience, able to practice benevolence and harmony, attaining the pure power of the Buddha; the perfection of diligence, practicing diligently without regression; the perfection of meditation, stabilizing the mind; the perfection of wisdom, observing the true nature of all phenomena; the perfection of insight, entering the ten powers of the Buddha; the perfection of vows, fulfilling the vows of Samantabhadra; the perfection of supernatural powers, able to transform into various forms, manifesting everywhere; the perfection of Dharma, equally governing the beginning and end of all phenomena; these are the ten perfections of a Bodhisattva. A Bodhisattva abiding in this, can return to the unsurpassed Tathagata (Buddha), the truly unsurpassed great wisdom, fulfilling the six perfections.'
At that time, a verse was spoken:
'The perfection of giving, able to give all possessions; the perfection of precepts, purifying all the Buddha's actions; the perfection of patience,'
無極， 仁和不懷恚； 精進度無極， 勤修不退還； 一心度無極， 志定無憒亂； 智慧度無極， 觀諸法自然； 神通度無極， 普入佛道力； 所願行平等， 神足道諸法。
「菩薩有十事慧。何謂為十？曉解一切十方世界其眾生種不可思議；識別諸宗、曉了諸法，不失時節；若干種形若以一品皆令覺知；達諸法界，能班宣慧；曉了一切虛空本末，通使無餘第一佛慧；十方世界諸過去事皆能知之；十方佛土諸當來事悉能見之；十方佛國今現在事普入教化；曉愿如來一切諸行，具入一切慧；解知去來今現在佛皆同一行，是為菩薩十慧義。菩薩住此，其大光明自在照耀，具足所愿，信諸佛法，則以一慧解諸佛法。」
於時頌曰：
「能知十方界， 眾生不可計， 普令入道慧， 使無若干念。 能分別諸法， 平等如虛空， 佛慧為第一， 能達三世事。
「菩薩有十事而有所歷。何謂為十？悉解諸法為一品義、一切經典而有節限、曉了諸慧則為一相、分別眾生心念行慧無為無數、見諸群黎皆以一等、明識眾生所行塵勞、人民志性繫縛在行、明識眾生所行善惡、一切菩薩所行志愿樂不自大、如來十力建立無餘而上正覺，是為十事菩薩經歷。」
【現代漢語翻譯】 現代漢語譯本 無極（無邊無際），仁慈和睦不懷恨意； 精進修行無止境，勤奮修習不退轉； 一心專注無邊際，意志堅定不迷亂； 智慧通達無極限，觀察萬法自然而然； 神通廣大無邊際，普遍進入佛道的力量； 所發願行皆平等，神足通達諸法。
『菩薩有十種智慧。哪十種呢？明瞭十方世界眾生的種類不可思議；能辨別各種宗派、明瞭各種法，不失時機；能以一種形式讓眾生覺知各種不同的形態；通達諸法界，能宣講智慧；明瞭一切虛空的本末，通達無餘的第一佛慧；能知十方世界過去發生的事；能見到十方佛土未來將要發生的事；能普遍教化十方佛國現在正在發生的事；明瞭如來的一切修行，具足一切智慧；瞭解過去、現在、未來諸佛的修行都是一樣的，這就是菩薩的十種智慧。菩薩安住於此，其大光明自在照耀，具足所愿，信受諸佛法，就能以一種智慧瞭解諸佛法。』
當時以偈頌說：
『能知十方世界，眾生數量不可計數， 普遍令其進入道之智慧，使其沒有各種雜念。 能分別各種法，平等如同虛空， 佛的智慧最為殊勝，能通達過去、現在、未來三世之事。
『菩薩有十種經歷。哪十種呢？完全理解諸法為一體的含義、一切經典都有其節限、明瞭諸智慧則為一相、分別眾生心念行為的智慧無量無數、看待所有眾生都平等一致、明瞭眾生所行的塵勞、人民的志向和本性被行為所束縛、明瞭眾生所行的善惡、一切菩薩所行的志願和喜樂不自大、如來的十力建立無餘而達到正覺，這就是菩薩的十種經歷。』
【English Translation】 English version Limitless, benevolence and harmony without harboring resentment; Diligent progress without limit, diligently cultivating without regression; Single-minded focus without boundary, firm will without confusion; Wisdom penetrating without limit, observing all phenomena naturally; Supernatural powers boundless, universally entering the power of the Buddha's path; All vows and actions are equal, spiritual powers penetrate all dharmas.
'Bodhisattvas have ten kinds of wisdom. What are the ten? Understanding the inconceivable variety of beings in the ten directions; distinguishing various schools, understanding all dharmas, not missing the opportune time; making all beings aware of various forms through one form; penetrating all realms of dharma, able to proclaim wisdom; understanding the beginning and end of all emptiness, penetrating the unsurpassed wisdom of the first Buddha; knowing all past events in the ten directions; seeing all future events in the ten Buddha lands; universally teaching all present events in the ten Buddha lands; understanding all practices of the Tathagata, possessing all wisdom; understanding that the practices of past, present, and future Buddhas are all the same, this is the meaning of the ten wisdoms of a Bodhisattva. A Bodhisattva abiding in this, their great light shines freely, fulfilling all wishes, believing in all Buddha's teachings, then with one wisdom understands all Buddha's teachings.'
At that time, a verse was spoken:
'Able to know the realms of the ten directions, the number of beings is countless, Universally leading them into the wisdom of the path, causing them to have no various thoughts. Able to distinguish all dharmas, equal like emptiness, The Buddha's wisdom is the most supreme, able to penetrate the affairs of the three times.'
'Bodhisattvas have ten kinds of experiences. What are the ten? Fully understanding the meaning of all dharmas as one entity, all scriptures have their limits, understanding all wisdoms as one aspect, the wisdom to distinguish the thoughts and actions of beings is immeasurable and countless, seeing all beings as equal, understanding the defilements of beings, the aspirations and nature of people are bound by actions, understanding the good and evil actions of beings, all the vows and joys of Bodhisattvas are not self-aggrandizing, the ten powers of the Tathagata are established without remainder and attain perfect enlightenment, these are the ten experiences of a Bodhisattva.'
於時頌曰：
「知諸法為一， 解了際限故， 眾慧合一相， 眾生心無數。 解見諸人民， 塵勞行所迷、 眾結所縛束， 不得普智心。
「菩薩有十事力。何謂為十？一切諸法皆入自然；諸有經典悉如所化，眾義若幻；計諸法數皆為佛法；諸所經典悉無所倚；一切所有歸三脫門；見眾善友重事奉敬；心習勢力；以眾德本入無上慧道王之堂；未曾誹謗深微之慧；信樂諸佛一切智心，終不退轉善權力故；是為十事菩薩之力。」
於時頌曰：
「一切法自然， 皆如幻化力； 諸法悉佛法， 義歸三脫門。 奉敬眾善友， 常積眾德本， 入無上慧堂， 篤信佛深法。
「菩薩平等有十事。何謂為十？等心眾生、亦等諸法、普觀佛土、性行無二、因諸德本、等諸菩薩、所愿無異、諸度無極亦無差別、一切諸行皆歸同像、十方諸佛悉為一佛，是為十平等。」
於時頌曰：
「等心念眾生， 普觀眾經典； 亦等諸剎土， 性行不懷二。 皆合諸德本， 菩薩常行慈， 所愿無若干， 具諸度無極。
「菩薩有十事發覺聖。何謂為十？一切諸法但有音耳、皆歸寂然、諸法如幻、經義若影、目所見者悉因緣合、諸義業凈、一切諸法悉假文
【現代漢語翻譯】 現代漢語譯本 當時，以偈頌說道： 『了知諸法本為一，因已通達其界限， 眾多智慧合為一相，眾生之心卻無數。 了知見到諸人民，為塵世煩惱所迷惑， 被各種煩惱束縛，無法獲得普遍的智慧之心。
『菩薩有十種力量。哪十種呢？一切諸法都歸於自然；所有經典都如所化現，諸義如同幻象；計算諸法之數都屬於佛法；所有經典都無所依傍；一切所有都歸於三解脫門（空、無相、無愿）；見到眾善友就重視並恭敬侍奉；內心修習力量；以各種德行之本進入無上智慧之道王的殿堂；從不誹謗深奧微妙的智慧；信樂諸佛的一切智慧之心，最終不會因善的力量而退轉；這就是菩薩的十種力量。』
當時，以偈頌說道： 『一切法皆自然，都如幻化之力； 諸法皆是佛法，意義歸於三解脫門。 恭敬侍奉眾善友，常積聚各種德行之本， 進入無上智慧殿堂，篤信佛陀深奧的教法。
『菩薩平等有十件事。哪十件呢？平等對待眾生，也平等對待諸法，普遍觀察佛土，自性行為沒有差別，因各種德行之本，平等對待諸菩薩，所發願望沒有不同，各種度（佈施、持戒、忍辱、精進、禪定、智慧）沒有窮盡也沒有差別，一切行為都歸於同一形象，十方諸佛都視為一佛，這就是十種平等。』
當時，以偈頌說道： 『平等心念眾生，普遍觀察諸經典； 也平等對待諸剎土，自性行為不懷二心。 都符合各種德行之本，菩薩常行慈悲， 所發願望沒有差別，具足各種度無有窮盡。
『菩薩有十種覺悟聖道之事。哪十種呢？一切諸法都只是聲音而已，都歸於寂靜，諸法如同幻象，經義如同影子，眼睛所見都是因緣和合，諸義業清凈，一切諸法都是假借文字
【English Translation】 English version Then, a verse was spoken: 『Knowing all dharmas as one, because the limits are understood, Many wisdoms combine into one aspect, yet the minds of beings are countless. Understanding and seeing all people, confused by the dust of afflictions, Bound by various fetters, unable to attain the mind of universal wisdom.』
『Bodhisattvas have ten powers. What are the ten? All dharmas enter into the natural; all scriptures are like manifestations, the meanings like illusions; counting all dharmas is part of the Buddha's teachings; all scriptures have no reliance; all that exists returns to the three doors of liberation (emptiness, signlessness, wishlessness); seeing good friends, they are respected and served; the mind cultivates power; with the roots of virtue, they enter the hall of the king of the unsurpassed path of wisdom; never slandering profound and subtle wisdom; believing in the all-knowing mind of all Buddhas, they will never retreat due to the power of goodness; these are the ten powers of a Bodhisattva.』
Then, a verse was spoken: 『All dharmas are natural, all like the power of illusion; All dharmas are the Buddha's teachings, their meaning returns to the three doors of liberation. Respecting and serving good friends, constantly accumulating roots of virtue, Entering the hall of unsurpassed wisdom, firmly believing in the Buddha's profound teachings.』
『Bodhisattvas have ten equalities. What are the ten? Equal mind towards all beings, also equal towards all dharmas, universally observing Buddha lands, nature and conduct are not different, due to the roots of virtue, equal towards all Bodhisattvas, their vows are not different, the various perfections (generosity, morality, patience, diligence, meditation, wisdom) are limitless and without difference, all actions return to the same image, all Buddhas of the ten directions are seen as one Buddha, these are the ten equalities.』
Then, a verse was spoken: 『With an equal mind, thinking of all beings, universally observing all scriptures; Also equal towards all Buddha lands, nature and conduct do not harbor duality. All are in accordance with the roots of virtue, Bodhisattvas constantly practice compassion, Their vows are not different, possessing all perfections without limit.』
『Bodhisattvas have ten things that awaken the holy path. What are the ten? All dharmas are just sounds, all return to silence, dharmas are like illusions, the meaning of scriptures is like a shadow, what the eyes see is all due to the combination of causes and conditions, the meaning of actions is pure, all dharmas are borrowed from words』
字、諸事之業因其本凈、道慧無想究盡本原、諸有形者皆由法界，是為十生覺聖。」
於時頌曰：
「諸法悉寂然， 譬之如幻化， 假喻若影響， 皆由因緣生。 諸法本末凈， 一切無所生， 悉因其本際， 無想為真諦。
「菩薩說法有十事。何謂為十？演深妙法、所說義者隨時得入、講若干事、當多宣暢諸通慧事、亦能分別諸度無極、宣示如來十種力事、解三世義、常說菩薩不退轉法、咨嗟諸佛功訓之德、班宣菩薩、諸佛、如來平等出家，是為十事菩薩說法。」
於時頌曰：
「講說深妙法， 悉使入道義， 演若干之慧， 多宣一切智。 演諸度無極， 顯示十種力， 三世無掛礙， 菩薩不退轉。
「菩薩有十事而行奉行。何謂為十？積累一切諸善德本；聞諸如來講說經典輒能受持；執一切現，舉喻說之；御導一切奉行法門；懷抱總持道義慧門；皆能斷除狐疑、諸著；悉以具足諸菩薩行；一切如來辯才平等開化說法，演其光輝；言皆受諸佛；所娛樂業而建立之，使得至於無上正真；是為十事說平等門而奉行之。」
於時頌曰：
「積累眾德本， 咨嗟如來法， 觀諸法平等， 奉宣道慧門。 棄捐諸疑著， 具足菩薩行，
【現代漢語翻譯】 現代漢語譯本：『字』（指一切事物），所有事情的業因都源於其本性清凈，道慧（指智慧）無所執著，最終探究其本源，所有有形之物都由法界（指宇宙的本體）所生，這就是十種覺悟的聖者。 當時以偈頌說道： 『一切法都寂靜無聲，就像幻化一樣，虛假的譬喻如同影子和回聲，一切都由因緣而生。一切法的本初和末尾都是清凈的，一切都無所生，都源於其本來的實際，無所執著才是真諦。』 『菩薩說法有十件事。哪十件呢？演說深奧微妙的佛法，所說的道理能讓聽者隨時領悟，講述各種各樣的事例，應當廣泛宣揚各種通達智慧的事，也能分別各種度無極（指菩薩的修行方法），宣示如來的十種力量，解釋過去、現在、未來三世的道理，經常講述菩薩不退轉的法門，讚歎諸佛的功德和教誨，宣揚菩薩、諸佛、如來平等出家，這就是菩薩說法的十件事。』 當時以偈頌說道： 『講說深奧微妙的佛法，使聽者都能領悟道義，演說各種智慧，廣泛宣揚一切智慧。演說各種度無極，顯示如來的十種力量，對過去、現在、未來三世沒有障礙，菩薩永不退轉。』 『菩薩有十件事而奉行。哪十件呢？積累一切善德的根本；聽聞諸如來講說經典就能接受並持守；執持一切現象，用比喻來說明；引導一切奉行佛法；懷抱總持道義的智慧之門；都能斷除疑惑和執著；完全具足菩薩的修行；一切如來辯才平等開化說法，展現其光輝；言語都接受諸佛的教誨；所樂於從事的事業都建立在使眾生達到無上正真的基礎上，這就是十件事，說明平等法門而奉行之。』 當時以偈頌說道： 『積累各種功德的根本，讚歎如來的佛法，觀察一切法平等，奉行宣揚道義智慧之門。捨棄疑惑和執著，具足菩薩的修行，
【English Translation】 English version: 'Words' (referring to all things), the karmic causes of all matters originate from their inherent purity, the wisdom of the path (referring to wisdom) is without attachment, ultimately exploring its origin, all forms are born from the Dharma realm (referring to the essence of the universe), these are the ten enlightened sages. At that time, a verse was spoken: 'All dharmas are silent and still, like an illusion, false metaphors like shadows and echoes, all arise from causes and conditions. The beginning and end of all dharmas are pure, all are without origination, all originate from their original reality, non-attachment is the true meaning.' 'Bodhisattvas have ten things when teaching the Dharma. What are the ten? Expounding profound and subtle Dharma, the meaning of what is said can be understood by the listeners at any time, telling various examples, widely proclaiming various matters of penetrating wisdom, also being able to distinguish various perfections (referring to the Bodhisattva's practices), proclaiming the ten powers of the Tathagata, explaining the meaning of the three times of past, present, and future, often speaking of the Bodhisattva's non-regression, praising the merits and teachings of all Buddhas, proclaiming the equal renunciation of Bodhisattvas, Buddhas, and Tathagatas, these are the ten things of a Bodhisattva teaching the Dharma.' At that time, a verse was spoken: 'Speaking of profound and subtle Dharma, enabling all to understand the meaning of the path, expounding various wisdoms, widely proclaiming all wisdom. Expounding various perfections, displaying the ten powers, without hindrance in the three times, Bodhisattvas never regress.' 'Bodhisattvas have ten things that they practice. What are the ten? Accumulating the roots of all good virtues; upon hearing the Tathagatas speak of the scriptures, they can accept and uphold them; holding onto all phenomena, explaining them with metaphors; guiding all to practice the Dharma; embracing the wisdom gate of upholding the meaning of the path; being able to eliminate doubts and attachments; fully possessing the practices of a Bodhisattva; all Tathagatas equally enlighten and teach the Dharma with eloquence, displaying their radiance; words all accept the teachings of the Buddhas; the undertakings they enjoy are all established on the basis of enabling sentient beings to reach unsurpassed true enlightenment, these are the ten things, explaining the equal Dharma and practicing it.' At that time, a verse was spoken: 'Accumulating the roots of various merits, praising the Dharma of the Tathagata, observing the equality of all dharmas, practicing and proclaiming the wisdom gate of the path. Abandoning doubts and attachments, fully possessing the practices of a Bodhisattva,
諸法為世門， 皆令入道室。
「菩薩有十事分別辯才。何謂為十？所演諸法永無想念、分別諸經悉無所行、諸義辯才亦無所著、解諸法空班宣無量、一切諸法悉佛所立、一切所有悉無所依、皆能分別諸法章句、宣暢經典真諦之義、常以等心愍于眾生、應意說法令得悅豫，是為十辯才。」
於時頌曰：
「講經無想念， 一切無想行， 不著于諸法， 解之悉為空； 辯才無限量， 諸法佛所立， 一切無所猗， 解之悉本無。
「菩薩有十事得自在。何謂為十？開化眾生、照耀諸法、修諸德本、行無極慧、不著禁戒、所造善本勸助佛道、所行精進而不退還、降伏眾魔、其所愛喜解了道心一切佛道、在於邪見而成正覺，是為十得自在。」
於時頌曰：
「曉開教眾生， 得照耀諸法， 奉行眾德本， 自在無極慧。 心皆無所著， 精進不懈惓， 降伏于眾魔， 道心得由己。
「菩薩有十事所施無數。何謂為十？開化一切諸世間難，眾生本末亦不可計、經典之事亦不可量、一切所作亦無崖底、有計諸法崖際難盡、眾德之本亦無儔匹、一切諸惡悉無能宣、諸所志願亦無邊際、眾行所趣無能為喻、一切菩薩獨步無侶、諸佛、正覺獨尊無雙，是為
【現代漢語翻譯】 現代漢語譯本 諸法是通往世俗的門徑，都引導人們進入真理的殿堂。 『菩薩有十種分別辯才。哪十種呢？所宣講的諸法永無執著和妄念，分別諸經時心中沒有任何執著，對於諸義的辯才也沒有任何執著，理解諸法皆空並宣講無量真理，一切諸法都是佛所建立的，一切所有都沒有所依賴，都能分別諸法的章句，宣揚經典真諦的含義，常常以平等心憐憫眾生，應眾生的心意說法使他們感到喜悅，這就是十種辯才。』 當時以偈頌說： 『講經說法心中沒有妄念，一切行為都沒有執著，不執著于諸法，理解諸法皆是空性；辯才無礙，諸法都是佛所建立的，一切都沒有所依賴，理解諸法本來就是空無。』 『菩薩有十種自在。哪十種呢？開化眾生，照耀諸法，修習各種德行根本，修行無極的智慧，不執著于禁戒，所造的善行都用來幫助佛道，所行的精進永不退轉，降伏一切魔障，他們所愛樂的是理解道心和一切佛道，在邪見中成就正覺，這就是十種自在。』 當時以偈頌說： 『曉悟開導教化眾生，能夠照耀諸法，奉行各種德行的根本，自在地擁有無極的智慧。心中沒有任何執著，精進修行永不懈怠，降伏一切魔障，道心由自己掌握。』 『菩薩有十種佈施是無數的。哪十種呢？開化一切世間的難題，眾生的本末也是不可計量的，經典的事理也是不可衡量的，一切所作所為也是沒有邊際的，計算諸法的邊際也是難以窮盡的，各種德行的根本也是無與倫比的，一切諸惡都無法宣說，各種願望也是沒有邊際的，各種行為所趨向的也是無法比喻的，一切菩薩都是獨步無侶的，諸佛、正覺都是獨尊無雙的，這就是十種佈施無數。』
【English Translation】 English version All dharmas are the gates to the world, all leading into the chamber of the Way. 'Bodhisattvas have ten kinds of eloquence in discernment. What are the ten? In expounding all dharmas, they have no thoughts or attachments; in discerning all sutras, they have no clinging; their eloquence in the meaning of all dharmas has no attachment; they understand that all dharmas are empty and proclaim the immeasurable; all dharmas are established by the Buddha; all things have no reliance; they can discern the chapters and verses of all dharmas; they proclaim the true meaning of the scriptures; they always have equal compassion for all beings; they preach according to the minds of beings, making them joyful. These are the ten kinds of eloquence.' At that time, a verse was spoken: 'In preaching the scriptures, there are no thoughts, all actions have no attachment, not clinging to any dharmas, understanding that all are empty; eloquence is unobstructed, all dharmas are established by the Buddha, all have no reliance, understanding that all are originally empty.' 'Bodhisattvas have ten kinds of freedom. What are the ten? They enlighten all beings, illuminate all dharmas, cultivate the roots of all virtues, practice boundless wisdom, do not cling to precepts, use the good roots they have created to assist the Buddha's Way, their diligence never retreats, they subdue all demons, what they love is understanding the mind of the Way and all Buddha's Ways, and they achieve perfect enlightenment from wrong views. These are the ten kinds of freedom.' At that time, a verse was spoken: 'They understand and enlighten all beings, they can illuminate all dharmas, they uphold the roots of all virtues, they freely possess boundless wisdom. Their minds have no attachments, they are diligent and never weary, they subdue all demons, the mind of the Way is controlled by themselves.' 'Bodhisattvas have ten kinds of giving that are countless. What are the ten? They enlighten all the difficulties of the world, the beginning and end of beings are also immeasurable, the matters of the scriptures are also immeasurable, all actions are also without limit, calculating the boundaries of all dharmas is also endless, the roots of all virtues are also unparalleled, all evils cannot be proclaimed, all wishes are also boundless, the direction of all actions cannot be compared, all Bodhisattvas are unique and without companions, all Buddhas and Perfect Enlightenment are unique and unparalleled. These are the ten kinds of countless giving.'
十事所施無數。」
於時頌曰：
「世計不可計、 眾生無有數、 諸法無邊際、 所造亦無限、 德本無儔匹、 諸惡無處所、 菩薩無等侶、 諸佛無儔匹。」
「菩薩有十事為行等心。何謂為十？等心積德、志願同等、眾生身意亦無有二、入於人民罪福所趣、普游諸法、視諸佛土凈穢同一、勸化眾生使入篤信、等心諸行及眾妄想、皆入諸佛十力無畏、悉由如來平等之慧，是為十等心。」
於時頌曰：
「等心積德本， 興顯一切愿， 平等眾生心， 罪福無殊異。 普入諸經典、 等觀諸佛土， 愍念諸眾生， 使入無異行。
「菩薩有十事行慧。何謂為十？曉了眾生當歸解慧；遍入諸國若干剎土，未入者入之；游諸貪網，除去臭穢；所游諸界知其增減；曉了諸法各各有異；或復一品普能周旋；眾界音聲解世間眾想、所住顛倒、所念各異；以一言辭普入一切諸法言教；如來威變建立法界；一切眾生處在三世，諸佛入中訓誨無廢，皆令入道；是為十事菩薩行慧。」
於時頌曰：
「信解眾生界， 普入諸佛土， 悉至於十方， 等觀諸世界。 諸法無若干， 入不可計身， 如來所變化， 開度於三界。
「菩薩有十事
【現代漢語翻譯】 現代漢語譯本： 「以十種方式佈施，其數量不可計數。」
當時，以偈頌說道：
「世間的計算無法計算，眾生的數量沒有窮盡， 一切法的邊界沒有邊際，所造作的業也無限量， 功德的根本無可比擬，一切惡行無處可尋， 菩薩沒有同等的人，諸佛沒有匹敵者。」
「菩薩有十種以平等心為行的事。哪十種呢？平等心積累功德，志願相同，看待眾生的身和意沒有差別，進入人民所受罪福的去處，普遍遊歷一切法，看待諸佛的凈土和穢土相同，勸化眾生使他們進入堅定的信仰，平等對待一切行為和各種妄想，都進入諸佛的十力和無畏，完全依靠如來的平等智慧，這就是十種平等心。」
當時，以偈頌說道：
「平等心積累功德的根本，興起並彰顯一切願望， 平等對待眾生的心，罪和福沒有差別。 普遍進入一切經典，平等看待諸佛的凈土， 憐憫一切眾生，使他們進入沒有差別的修行。」
「菩薩有十種以智慧為行的事。哪十種呢？明瞭眾生應當歸向解脫的智慧；普遍進入各個國家和許多佛土，沒有進入的使他們進入；遊歷各種貪慾的羅網，除去污穢；所遊歷的各個世界，知道它們的增減；明瞭一切法各自不同；或者以一種法門普遍周旋；瞭解各個世界的音聲，理解世間的各種想法、所處的顛倒、所念的不同；用一種言辭普遍進入一切法的教導；如來的威神變化建立法界；一切眾生處於過去、現在、未來三世，諸佛進入其中教誨不懈，都使他們進入正道；這就是十種菩薩的行慧。」
當時，以偈頌說道：
「信解眾生的境界，普遍進入諸佛的凈土， 到達十方，平等看待各個世界。 一切法沒有差別，進入不可計數的身體， 如來所變化，開導救度三界。」
「菩薩有十種 English version: 'The giving of ten things is immeasurable.'
At that time, a verse was spoken:
'The world's calculations cannot be calculated, the number of sentient beings is endless, The boundaries of all dharmas are limitless, the karma created is also infinite, The root of virtue is unparalleled, all evils have no place to be found, The Bodhisattva has no equal companion, the Buddhas have no match.'
'The Bodhisattva has ten things that are practiced with an equal mind. What are the ten? An equal mind accumulates merit, vows are the same, seeing no difference in the bodies and minds of sentient beings, entering the places where people experience the results of sin and merit, universally traveling through all dharmas, seeing the pure and impure lands of the Buddhas as the same, persuading sentient beings to enter firm faith, treating all actions and various delusions equally, all entering the ten powers and fearlessness of the Buddhas, relying entirely on the equal wisdom of the Tathagata, these are the ten equal minds.'
At that time, a verse was spoken:
'An equal mind is the root of accumulating merit, arising and manifesting all vows, An equal mind towards sentient beings, sin and merit are no different. Universally entering all scriptures, equally viewing the pure lands of the Buddhas, Having compassion for all sentient beings, causing them to enter into practice without difference.'
'The Bodhisattva has ten things that are practiced with wisdom. What are the ten? Understanding that sentient beings should return to the wisdom of liberation; universally entering various countries and many Buddha lands, causing those who have not entered to enter; traveling through the nets of various desires, removing defilements; knowing the increase and decrease of the various realms traveled; understanding that all dharmas are each different; or universally circulating with one dharma; understanding the sounds of various realms, understanding the various thoughts of the world, the inversions of where they dwell, and the differences in what they think; using one word to universally enter the teachings of all dharmas; the majestic transformations of the Tathagata establish the dharma realm; all sentient beings are in the past, present, and future three times, the Buddhas enter into them and teach tirelessly, all causing them to enter the right path; these are the ten things of the Bodhisattva's practice of wisdom.'
At that time, a verse was spoken:
'Believing and understanding the realm of sentient beings, universally entering the pure lands of the Buddhas, Reaching the ten directions, equally viewing all worlds. All dharmas have no difference, entering countless bodies, What the Tathagata transforms, guides and saves the three realms.'
'The Bodhisattva has ten things
【English Translation】 'The giving of ten things is immeasurable.' At that time, a verse was spoken: 'The world's calculations cannot be calculated, the number of sentient beings is endless, The boundaries of all dharmas are limitless, the karma created is also infinite, The root of virtue is unparalleled, all evils have no place to be found, The Bodhisattva has no equal companion, the Buddhas have no match.' 'The Bodhisattva has ten things that are practiced with an equal mind. What are the ten? An equal mind accumulates merit, vows are the same, seeing no difference in the bodies and minds of sentient beings, entering the places where people experience the results of sin and merit, universally traveling through all dharmas, seeing the pure and impure lands of the Buddhas as the same, persuading sentient beings to enter firm faith, treating all actions and various delusions equally, all entering the ten powers and fearlessness of the Buddhas, relying entirely on the equal wisdom of the Tathagata, these are the ten equal minds.' At that time, a verse was spoken: 'An equal mind is the root of accumulating merit, arising and manifesting all vows, An equal mind towards sentient beings, sin and merit are no different. Universally entering all scriptures, equally viewing the pure lands of the Buddhas, Having compassion for all sentient beings, causing them to enter into practice without difference.' 'The Bodhisattva has ten things that are practiced with wisdom. What are the ten? Understanding that sentient beings should return to the wisdom of liberation; universally entering various countries and many Buddha lands, causing those who have not entered to enter; traveling through the nets of various desires, removing defilements; knowing the increase and decrease of the various realms traveled; understanding that all dharmas are each different; or universally circulating with one dharma; understanding the sounds of various realms, understanding the various thoughts of the world, the inversions of where they dwell, and the differences in what they think; using one word to universally enter the teachings of all dharmas; the majestic transformations of the Tathagata establish the dharma realm; all sentient beings are in the past, present, and future three times, the Buddhas enter into them and teach tirelessly, all causing them to enter the right path; these are the ten things of the Bodhisattva's practice of wisdom.' At that time, a verse was spoken: 'Believing and understanding the realm of sentient beings, universally entering the pure lands of the Buddhas, Reaching the ten directions, equally viewing all worlds. All dharmas have no difference, entering countless bodies, What the Tathagata transforms, guides and saves the three realms.' 'The Bodhisattva has ten things
而不自大。何謂為十？不輕慢人、蚑行、喘息；身心謙下，不輕易人；不以剎土而自貢高；若得奉敬，不懷自大；不以好音而自嘆譽；行愿備悉，不以綺飾；開化眾生離於懈怠；成至正覺；常懷哀愍講說經典；不咨嗟身，有所建立而不自大；是為十事不自大。」於時頌曰：
「不輕慢眾生、 得剎土不悅、 而奉敬不歡、 離於好音聲、 無貪諸所愿， 開化于眾生， 得成最正覺， 頒宣大道慧。」
說是法時，天、龍、鬼神、世間人民、阿須倫、迦留羅、甄陀羅、摩睺勒莫不歡喜，咸發道意。
師子、虎、狼、熊、羆、鹿黨、魚、鱉、黿、鼉、諸小小蟲，皆有慈心，無相害意，聞所說法各各歡喜而發道意。
諸天散華，其落如雨；燒眾名香，郁如雲興；箜篌、樂器不鼓自鳴。當爾之時，莫不喜敬。
度世品經卷第一 大正藏第 10 冊 No. 0292 度世品經
度世品經卷第二
西晉月氏三藏竺法護譯
普智菩薩復問普賢：「何謂建立？何謂樂信？何謂深入？何謂依怙？何謂意勇？何謂斷諸疑？何謂無思議？何謂解說真諦？何謂了報應？何謂定意？何謂何所有？何謂脫門？何謂神通？何謂通達？何謂解脫？何謂園囿？何謂宮殿？何謂遊觀
【現代漢語翻譯】 現代漢語譯本：
並且不自大。什麼是十種不自大的行為呢？不輕視怠慢他人，包括一切行動和呼吸的眾生；身心謙卑，不輕視他人；不因為擁有佛土而自高自大；如果得到尊敬，不因此而驕傲自滿；不因為悅耳的聲音而自我讚美；實踐所有願望，不以華麗的言辭裝飾自己；開導眾生脫離懈怠；成就無上正覺；常懷慈悲之心講說經典；不為自身讚歎，有所成就也不自大；這就是十種不自大的行為。」
當時，以偈頌說道：
「不輕視眾生， 得到佛土不喜悅， 受到尊敬不歡喜， 遠離悅耳的聲音， 沒有貪求的願望， 開導化解眾生， 成就最正覺， 宣講大道智慧。」
當宣講此法時，天、龍、鬼神、世間人民、阿修羅（非天神）、迦樓羅（金翅鳥）、緊陀羅（歌神）、摩睺羅伽（大蟒神）無不歡喜，都發起了求道之心。
獅子、老虎、狼、熊、羆、鹿群、魚、鱉、黿、鼉以及各種小蟲，都生起了慈悲之心，沒有互相傷害的想法，聽到所說的法都各自歡喜併發起了求道之心。
諸天散花，花落如雨；焚燒各種名香，香氣濃郁如雲升起；箜篌、樂器不敲自鳴。當時，沒有不歡喜敬畏的。
《度世品經》卷第一 《大正藏》第10冊 No. 0292 《度世品經》
《度世品經》卷第二
西晉月氏三藏竺法護譯
普智菩薩又問普賢菩薩：「什麼是建立？什麼是樂信？什麼是深入？什麼是依怙？什麼是意勇？什麼是斷除疑惑？什麼是不思議？什麼是解說真諦？什麼是瞭解報應？什麼是定意？什麼是所有？什麼是解脫之門？什麼是神通？什麼是通達？什麼是解脫？什麼是園囿？什麼是宮殿？什麼是遊觀？」 English version:
And not be arrogant. What are the ten things that are not arrogant? Not to look down on or be disrespectful to others, including all beings that move and breathe; to be humble in body and mind, not to look down on others; not to be arrogant because of possessing a Buddha-land; if receiving respect, not to be proud of it; not to praise oneself because of pleasant sounds; to fulfill all vows, not to adorn oneself with flowery words; to guide sentient beings away from laziness; to achieve supreme enlightenment; to always speak the scriptures with compassion; not to praise oneself, and not to be arrogant even when having achieved something; these are the ten things that are not arrogant.」
At that time, a verse was spoken:
'Not to look down on sentient beings, Not to be pleased by obtaining a Buddha-land, Not to be delighted by receiving respect, To be free from pleasant sounds, Without greedy desires, To guide and transform sentient beings, To achieve the most supreme enlightenment, To proclaim the wisdom of the great path.'
When this Dharma was being preached, gods, dragons, ghosts, spirits, people of the world, Asuras (demigods), Garudas (golden-winged birds), Kinnaras (celestial musicians), and Mahoragas (great serpent gods) were all delighted and all aroused the aspiration for the path.
Lions, tigers, wolves, bears, brown bears, deer herds, fish, turtles, soft-shelled turtles, alligators, and various small insects all developed compassionate hearts, had no intention of harming each other, and upon hearing the Dharma, were all delighted and aroused the aspiration for the path.
The gods scattered flowers, which fell like rain; various famous incenses were burned, and their fragrance rose like clouds; the konghou (a type of harp) and other musical instruments played themselves without being struck. At that time, there was no one who was not joyful and respectful.
'Chapter on Crossing the World,' Volume 1 Tripitaka Volume 10, No. 0292, 'Chapter on Crossing the World'
'Chapter on Crossing the World,' Volume 2
Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty
Prajna-mati Bodhisattva again asked Samantabhadra Bodhisattva: 'What is establishment? What is joyful faith? What is deep penetration? What is reliance? What is courageous intention? What is the severing of all doubts? What is inconceivable? What is explaining the true meaning? What is understanding karmic retribution? What is meditative concentration? What is all that exists? What is the gate of liberation? What are supernatural powers? What is thorough understanding? What is liberation? What is a garden? What is a palace? What is a place for sightseeing?'
【English Translation】 And not be arrogant. What are the ten things that are not arrogant? Not to look down on or be disrespectful to others, including all beings that move and breathe; to be humble in body and mind, not to look down on others; not to be arrogant because of possessing a Buddha-land; if receiving respect, not to be proud of it; not to praise oneself because of pleasant sounds; to fulfill all vows, not to adorn oneself with flowery words; to guide sentient beings away from laziness; to achieve supreme enlightenment; to always speak the scriptures with compassion; not to praise oneself, and not to be arrogant even when having achieved something; these are the ten things that are not arrogant.」 At that time, a verse was spoken: 'Not to look down on sentient beings, Not to be pleased by obtaining a Buddha-land, Not to be delighted by receiving respect, To be free from pleasant sounds, Without greedy desires, To guide and transform sentient beings, To achieve the most supreme enlightenment, To proclaim the wisdom of the great path.' When this Dharma was being preached, gods, dragons, ghosts, spirits, people of the world, Asuras (demigods), Garudas (golden-winged birds), Kinnaras (celestial musicians), and Mahoragas (great serpent gods) were all delighted and all aroused the aspiration for the path. Lions, tigers, wolves, bears, brown bears, deer herds, fish, turtles, soft-shelled turtles, alligators, and various small insects all developed compassionate hearts, had no intention of harming each other, and upon hearing the Dharma, were all delighted and aroused the aspiration for the path. The gods scattered flowers, which fell like rain; various famous incenses were burned, and their fragrance rose like clouds; the konghou (a type of harp) and other musical instruments played themselves without being struck. At that time, there was no one who was not joyful and respectful. 'Chapter on Crossing the World,' Volume 1 Tripitaka Volume 10, No. 0292, 'Chapter on Crossing the World' 'Chapter on Crossing the World,' Volume 2 Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty Prajna-mati Bodhisattva again asked Samantabhadra Bodhisattva: 'What is establishment? What is joyful faith? What is deep penetration? What is reliance? What is courageous intention? What is the severing of all doubts? What is inconceivable? What is explaining the true meaning? What is understanding karmic retribution? What is meditative concentration? What is all that exists? What is the gate of liberation? What are supernatural powers? What is thorough understanding? What is liberation? What is a garden? What is a palace? What is a place for sightseeing?'
？何謂莊嚴？何謂心不動？何謂性無所舍？何謂觀慧？何謂講法？何謂凈愿？何謂為印？何謂慧光？何謂行無色？何謂無法心？何謂心如山？何謂如海？」
普賢曰：「善哉問！菩薩建立有十事。何謂為十？常志於佛、恒思經法、勸化眾生使住佛道、勸安事業、修立正行、順樂誓願、常念威儀、所游隨時、班宣善本、建立慧義，是為十事建立其心。」
於時頌曰：
「一心常唸佛， 專精思經典， 勸眾生入道， 示以所造業。 贊助修正行， 恒使不失愿， 威儀、禮節備， 善本成聖慧。
「菩薩樂信有十事。何謂為十？
「菩薩心自發念：『其有當來如來、正真出現於世，我當悉見。』
「見諸佛已，供養奉事，志於無上，稽首自歸此諸正覺：『當訓誨我，以是訓誨歸菩薩地，如諸菩薩奉教敬心。心懷恭恪，如所聞者輒當修行。』
「於是，菩薩復自念言：『使吾不離諸佛、世尊及諸開士，蠲除生死馳逸之難，無央數劫修菩薩行。』
「又心念言：『昔未發無上道意之時未為法器，畏甚深義、亦畏世間誹謗惡名、又懼畏生死惡道眾會。我以離此，永不與合。以遠在事，所生之處不離道心，不恐、不畏、亦不懷懅。永無諸難，常遠塵垢；永滅穢濁，
【現代漢語翻譯】 現代漢語譯本： 『什麼是莊嚴？什麼是心不動？什麼是性無所舍？什麼是觀慧？什麼是講法？什麼是凈愿？什麼是為印？什麼是慧光？什麼是行無色？什麼是無法心？什麼是心如山？什麼是如海？』
普賢菩薩說：『問得好！菩薩的建立有十件事。哪十件呢？常立志于佛，恒常思惟經法，勸化眾生使他們安住于佛道，勸勉他們安於事業，修立正行，順從並樂於誓願，常念威儀，所游之處隨時隨地，宣揚善的根本，建立智慧的意義，這便是建立其心的十件事。』
當時以偈頌說：
『一心常唸佛，專精思經典，勸眾生入道，示以所造業。 贊助修正行，恒使不失愿，威儀、禮節備，善本成聖慧。』
『菩薩樂於信受有十件事。哪十件呢？』
『菩薩心中自己發念：『如果有當來如來、正真出現在世間，我應當全部見到。』
『見到諸佛之後，供養奉事，立志于無上，稽首歸依這些正覺：『應當教誨我，用這些教誨歸入菩薩的地位，如同諸菩薩奉行教誨那樣恭敬。心中懷著恭敬，對於所聽聞的都應當修行。』
『於是，菩薩又自己念道：『使我不離開諸佛、世尊以及諸開士，免除生死流轉的苦難，在無數劫中修菩薩行。』
『又心中念道：『過去未發無上道心的時候，還不是法器，畏懼甚深的義理，也畏懼世間的誹謗惡名，又懼怕生死惡道的眾會。我已經遠離這些，永遠不再與它們相合。因為遠離這些，所生之處不離道心，不恐懼、不害怕、也不懷有憂慮。永遠沒有各種災難，常遠離塵垢；永遠滅除污穢濁氣，』
【English Translation】 English version: 'What is adornment? What is an unmoving mind? What is the nature of non-attachment? What is insightful wisdom? What is preaching the Dharma? What is pure aspiration? What is the seal? What is the light of wisdom? What is practicing formlessness? What is a mind without Dharma? What is a mind like a mountain? What is like the sea?'
Samantabhadra said, 'Excellent question! A Bodhisattva establishes ten things. What are the ten? Always aspiring to the Buddha, constantly contemplating the Dharma, persuading sentient beings to abide in the Buddha's path, encouraging them to be at peace with their work, cultivating right conduct, following and delighting in vows, always mindful of proper conduct, going wherever and whenever, proclaiming the roots of goodness, and establishing the meaning of wisdom. These are the ten things that establish the mind.'
At that time, a verse was spoken:
'With one mind, always remember the Buddha, diligently contemplate the scriptures, persuade sentient beings to enter the path, show them the karma they have created. Support and correct practice, always ensure they do not lose their vows, proper conduct and etiquette are complete, the roots of goodness become holy wisdom.'
'A Bodhisattva delights in believing in ten things. What are the ten?'
'A Bodhisattva's mind spontaneously thinks: 'If future Tathagatas, truly and rightly appear in the world, I shall see them all.'
'Having seen all the Buddhas, I will make offerings and serve them, aspire to the unsurpassed, bow down and take refuge in these Rightly Enlightened Ones: 'May you instruct me, and with this instruction, may I attain the Bodhisattva stage, just as all Bodhisattvas respectfully follow the teachings. With a respectful heart, I shall practice what I have heard.'
'Then, the Bodhisattva again thinks: 'May I not be separated from all the Buddhas, World Honored Ones, and all the Bodhisattvas, may I be free from the difficulties of the cycle of birth and death, and may I cultivate the Bodhisattva path for countless eons.'
'And again, the mind thinks: 'In the past, when I had not yet generated the unsurpassed aspiration for enlightenment, I was not a vessel for the Dharma, I feared the profound meanings, I also feared the world's slander and evil names, and I also feared the assemblies of the evil paths of birth and death. I have now left these behind, and will never again be associated with them. Because I am far from these, wherever I am born, I will not be separated from the aspiration for the path, I will not be afraid, I will not fear, nor will I harbor any anxiety. There will never be any calamities, I will always be far from defilement; I will forever extinguish all impurities and turbidity,'
出入獨步；降伏眾魔，消諸外道。』
「又心念言：『吾當勸化諸眾生界，使隨律教，志在無上正真道意，修菩薩行。得成佛時則隨尊聖微妙道教，吾當稽首，奉敬自歸，欣悅無量，盡其壽命。佛滅度后，當爲興立無數廟寺、供事舍利、奉宣佛教、分佈經典，使無上義永得長存。』
「又心念言：『吾當莊嚴無極世界，皆令佛土清和柔軟，種種別異平等清凈。吾當感動無數佛土，悉使發意。演大光明照於十方，神足變化靡不周遍。』
「又心念言：『吾成佛已，當決眾生一切狐疑，化其志性令常清和。寂靜其志、消滅塵欲、塞諸惡戶、闡永安門、除去幽冥、奮巨光耀、棄捐魔業、逮無上吉，以是功勛普示眾生。』
「又心念言：『吾所在處常見諸佛。在危厄時思欲奉覲，必當如願得見正覺，莫使違遠。』
「面見如來所說法時：『如來難值，無央數劫時一出耳，猶靈瑞華，久久希有。』發清凈心，棄捐一切不宜之計，其意質直而無諛諂。
「又心念言：『吾成無上正真之道為最正覺，遍諸佛土施作佛事。為諸眾生各現佛身，擊大法鼓、雨法甘露，施無極法、清凈、無畏，為師子吼，立無底愿。住於法界，班宣經道。一劫不休，身不疲懈；言辭無極，心亦不惓。』是為十事心所建
【現代漢語翻譯】 現代漢語譯本 『（我）出入行走時將獨自行走；降伏所有魔眾，消除一切外道。』 『我又心想：『我應當勸化所有眾生，使他們遵循戒律教誨，立志于無上正真之道，修習菩薩行。當成就佛果時，我將遵循尊聖微妙的教誨，稽首敬拜，歸依佛陀，心中充滿無量歡喜，直至生命終結。佛陀滅度后，我應當興建無數廟宇，供奉舍利，宣揚佛法，傳播經典，使無上之義永遠長存。』 『我又心想：『我應當莊嚴無極世界，使所有佛土都清凈柔和，種種不同而又平等清凈。我應當感動無數佛土，使他們都發起道心。我將放出大光明照耀十方，以神通變化周遍一切。』 『我又心想：『我成佛后，應當決斷眾生一切疑惑，教化他們的心性使其常保清凈平和。使他們的心志寂靜，消滅塵世慾望，堵塞一切惡道之門，開啟永恒安樂之門，除去幽暗，發出巨大光芒，捨棄魔業，獲得無上吉祥，以此功德普遍示現給眾生。』 『我又心想：『我無論身在何處，都能常見諸佛。在危難之時，若想奉見佛陀，必定能夠如願見到正覺，不會遠離。』 當面見到如來所說法時，（我將想）：『如來難以值遇，無量數劫才出現一次，就像靈瑞之花，久久才出現一次。』（我將）發起清凈之心，捨棄一切不適宜的念頭，心意正直而沒有諂媚。 『我又心想：『我成就無上正真之道，成為最正覺者，在所有佛土施行佛事。為所有眾生各現佛身，擊大法鼓，降下法甘露，施予無極之法，清凈無畏，如獅子吼般宣說佛法，立下無底之愿。安住於法界，宣講經道。一劫不休息，身體不疲憊；言辭無盡，心也不厭倦。』這就是十種心所建立的誓願。
【English Translation】 English version 'I will walk alone when going out and coming in; I will subdue all demons and eliminate all heretics.' 'And I thought: 'I should persuade all sentient beings to follow the precepts and teachings, aspire to the supreme and true path, and practice the Bodhisattva path. When I attain Buddhahood, I will follow the venerable and subtle teachings, bow my head in reverence, take refuge in the Buddha, and be filled with immeasurable joy until the end of my life. After the Buddha's parinirvana, I should build countless temples, make offerings to the relics, propagate the Dharma, and distribute the scriptures, so that the supreme meaning may endure forever.' 'And I thought: 'I should adorn the immeasurable worlds, making all Buddha lands pure, gentle, diverse, equal, and clean. I should move countless Buddha lands, causing them all to generate the aspiration for enlightenment. I will emit great light to illuminate the ten directions, and my spiritual powers will pervade everywhere.' 'And I thought: 'After I become a Buddha, I should resolve all doubts of sentient beings, transform their minds to be always pure and peaceful. I will quiet their minds, eliminate worldly desires, block all paths to evil, open the gates to eternal peace, dispel darkness, emit great light, abandon the works of demons, and attain supreme auspiciousness, thus universally showing this merit to all sentient beings.' 'And I thought: 'Wherever I am, I will always see all Buddhas. In times of danger, if I wish to behold the Buddha, I will surely be able to see the Rightly Enlightened One, and not be far away.' When facing the Tathagata and hearing the Dharma, (I will think): 'The Tathagata is difficult to encounter, appearing only once in countless kalpas, like a rare and auspicious flower that appears only after a long time.' (I will) generate a pure mind, abandon all inappropriate thoughts, and be honest and without flattery. 'And I thought: 'I will attain the supreme and true path, becoming the most Rightly Enlightened One, and perform the deeds of a Buddha in all Buddha lands. I will manifest Buddha bodies for all sentient beings, beat the great Dharma drum, rain down the nectar of Dharma, bestow the immeasurable Dharma, pure and fearless, proclaim the Dharma like a lion's roar, and establish boundless vows. I will abide in the Dharma realm and proclaim the scriptures. I will not rest for a kalpa, my body will not be weary; my words will be endless, and my mind will not be tired.' These are the ten vows established by the mind.
立。」
於時頌曰：
「嚴凈諸佛土， 勸道于眾生， 示以深妙法， 令發無上道。 常愿見諸佛， 奉事自歸命， 聽受所說法， 一心受奉行。 為斷三惡趣， 開闡安樂門； 為于眾幽冥， 顯示大光明。 流佈經法施， 消滅諸垢塵； 為大師子吼， 而雨大甘露。
「菩薩有十事法深入。何謂為十？皆入世界諸過去事，游于志性深奧佛法；歸諸佛土當來之事，在在佛國而在諸數；正覺無二，雖在諸國現在寂然；世間方俗所言所說，嚴凈境土悉能知之；是入深法，所在天下有若干教；又能解識一切眾生罪福不同，計諸菩薩所行各異；又，菩薩解悉知過去諸如來處，菩薩悉知諸佛、世尊所教遲疾，菩薩復知現在國土諸佛、正覺眷屬聖眾所可說法、開化眾生；法界虛空，無有邊際，十方如來；又，分別知世俗之法、聲聞之法，及緣覺乘、菩薩、如來，入於此法，無所希求；講說若干所入法界，亦無所入亦不想法，隨諸法教而以開化；是為十事深入佛法。」
於時頌曰：
「知於過去世、 當來及現在， 隨方俗示現， 清凈佛世界。 分別人罪福、 諸菩薩所行、 現在諸佛土、 諸菩薩集會。 知眾生之數， 說法虛空限， 悉
【現代漢語翻譯】 現代漢語譯本： 於是，以偈頌說道： 『莊嚴清凈諸佛的國土，勸導眾生修行正道，向他們展示深奧微妙的佛法，使他們發起無上菩提之心。 常常希望見到諸佛，恭敬奉事並歸依佛，聽受佛所說的法，一心領受並奉行。 爲了斷除三惡道的苦難，開啟通往安樂的法門；爲了處於黑暗中的眾生，顯示偉大的光明。 流通佛經，佈施佛法，消滅一切煩惱塵垢；爲了像雄獅一樣發出吼聲，降下甘露般的佛法。 菩薩有十種深入佛法的方法。哪十種呢？能夠深入瞭解過去世的一切事情，遊歷于志向和佛法的深奧之處；歸向諸佛國土未來將要發生的事情，在各個佛國都能知曉其中的數量；正覺是無二的，雖然在各個佛國，現在卻處於寂靜的狀態；世間各地的風俗習慣和所說的話，以及莊嚴清凈的國土，菩薩都能知曉；這是深入佛法，瞭解天下各地有多少種教法；又能理解和認識一切眾生罪業和福報的不同，計算菩薩所修行的各種不同法門；而且，菩薩完全瞭解過去諸佛如來所在之處，菩薩完全瞭解諸佛世尊所教導的快慢，菩薩還了解現在國土諸佛正覺的眷屬聖眾所說的法，以及如何開化眾生；法界虛空，沒有邊際，十方如來；而且，分別瞭解世俗的法、聲聞的法，以及緣覺乘、菩薩、如來，進入這些法門，沒有任何希求；講說各種所進入的法界，也沒有進入也沒有想法，隨著各種佛法教導而開化眾生；這就是十種深入佛法的方法。』 於是，以偈頌說道： 『瞭解過去世、未來世和現在世，隨著各地的風俗習慣而示現，清凈佛的世界。 分別瞭解人們的罪業和福報，以及諸菩薩所修行的法門，現在諸佛國土，諸菩薩的修行。 瞭解眾生的數量，說法如同虛空一樣沒有限制，完全瞭解一切法。』
【English Translation】 English version: Then, a verse was spoken: 'To adorn and purify the Buddha lands, to encourage sentient beings on the path, to show them the profound and subtle Dharma, and to cause them to generate the unsurpassed Bodhi mind. Always wishing to see all the Buddhas, to respectfully serve and take refuge in them, to listen to and receive the Dharma they teach, and to wholeheartedly accept and practice it. To cut off the suffering of the three evil realms, to open the gate to peace and happiness; for the sentient beings in darkness, to reveal the great light. To circulate the scriptures, to give the gift of Dharma, to eliminate all defilements and dust; to roar like a great lion, and to rain down the great sweet dew of Dharma. The Bodhisattva has ten ways to deeply enter the Dharma. What are the ten? They are: to enter into all past events of the world, to roam in the profound Dharma of aspiration and nature; to return to the future events of the Buddha lands, to know the numbers in each Buddha land; the Right Enlightenment is non-dual, although in all Buddha lands, it is now in a state of stillness; the customs and languages of the world, and the adorned and pure lands, the Bodhisattva can know them all; this is to enter deeply into the Dharma, to understand how many teachings there are in the world; also, to understand and recognize the different merits and demerits of all sentient beings, to calculate the different practices of the Bodhisattvas; moreover, the Bodhisattva fully understands where the past Tathagatas are, the Bodhisattva fully understands the speed of the teachings of the Buddhas and World Honored Ones, the Bodhisattva also understands the Dharma spoken by the retinue of the Buddhas and Rightly Enlightened Ones in the present lands, and how to enlighten sentient beings; the Dharma realm and space are boundless, the Tathagatas of the ten directions; also, to distinguish the worldly Dharma, the Dharma of the Sravakas, and the Pratyekabuddha vehicle, the Bodhisattva, and the Tathagata, entering these Dharmas, without any seeking; speaking of the various Dharma realms entered, without entering or having any thought, following the teachings of the Dharma to enlighten sentient beings; these are the ten ways to deeply enter the Dharma.' Then, a verse was spoken: 'Knowing the past, future, and present, manifesting according to the customs of each place, purifying the Buddha world. Distinguishing the merits and demerits of people, and the practices of the Bodhisattvas, the present Buddha lands, the practices of the Bodhisattvas. Knowing the number of sentient beings, speaking the Dharma without the limit of space, fully understanding all Dharmas.'
達諸聲聞、 緣覺、眾菩薩。
「菩薩依怙有十事，以是依怙修菩薩行。何謂為十？常奉敬佛日有歸命、開化眾生、見諸善友而依附之、常喜積聚眾德之本、亦皆嚴凈諸佛剎土、常愍一切不捨眾生、普以游入諸度無極、悉欲具足諸菩薩愿、所修無量來歸道心、明解諸佛成至正覺，是為十事菩薩所依怙以成道行。」
於時頌曰：
「奉敬于諸佛， 依附菩薩行， 開化眾生類， 恭順諸善友， 積累眾德本， 嚴凈諸佛土， 入諸度無極， 具足菩薩愿。
「菩薩意勇有十事。何謂為十？消除一切諸陰蓋罪；諸佛、世尊雖以滅度，奉垂訓教；以勇猛心降伏眾魔；解知無常；不惜身命，以正法緣消化外道；以柔和心悅可眾生；懷踴躍意，眾會見之莫不欣然；調化一切天、龍、鬼神、揵沓和、阿須倫、迦留羅、甄陀羅、摩睺勒皆受其緣；奉修柔順，依法深奧；常舍聲聞、緣覺之地，于無數劫行菩薩事而不懈惓；是為十事菩薩心勇。」
於是頌曰：
「棄捐諸陰蓋， 佛逝奉乘教， 降伏于眾魔， 不自惜身命。 降化眾外道， 歡悅于眾生， 鬼神咸受教， 常奉菩薩行。
「菩薩有十事斷諸狐疑，令無沉吟。何謂為十？「菩薩發意，心自念言：『吾當
【現代漢語翻譯】 現代漢語譯本 到達諸位聲聞（Shravaka，指聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，指獨自悟道者）、以及眾菩薩（Bodhisattva，指發願救度眾生的修行者）。
『菩薩有十種依怙，憑藉這些依怙修菩薩行。這十種是什麼呢？』 『經常恭敬佛陀，每日都歸命于佛；開導化解眾生；見到諸位善友就依附他們；經常歡喜積聚各種功德的根本；也都要莊嚴清凈諸佛的剎土；經常憐憫一切眾生而不捨棄；普遍地進入各種度無極的法門；全部都想要圓滿各種菩薩的願望；所修的無量功德都歸向道心；明瞭通達諸佛成就至高無上的正覺。這十件事是菩薩所依怙而成就道行的。』
當時以偈頌說道：
『恭敬于諸佛，依附菩薩行，開導化解眾生，恭順諸位善友，積累各種功德的根本，莊嚴清凈諸佛的剎土，進入各種度無極的法門，圓滿菩薩的願望。』
『菩薩有十種勇猛之心。這十種是什麼呢？』 『消除一切諸陰蓋（五陰的覆蓋，指色、受、想、行、識五種障礙）的罪過；諸佛、世尊雖然已經滅度，仍然奉行他們的教誨；以勇猛的心降伏各種魔障；瞭解無常的道理；不吝惜自己的身命，以正法的因緣來化解外道；以柔和的心使眾生喜悅；懷著踴躍的心情，眾人在集會中見到他沒有不歡喜的；調伏教化一切天、龍、鬼神、揵沓和（Gandharva，天上的樂神）、阿須倫（Asura，好戰的神）、迦留羅（Garuda，金翅鳥神）、甄陀羅（Kinnara，歌神）、摩睺勒（Mahoraga，大蟒神）都接受他的教化；奉行柔順，深入研究佛法的奧義；經常捨棄聲聞、緣覺的境界，在無數劫中行菩薩道而不懈怠；這十件事是菩薩的勇猛之心。』
於是以偈頌說道：
『捨棄各種陰蓋，佛陀逝去仍奉行教誨，降伏各種魔障，不吝惜自己的身命。降伏教化各種外道，使眾生歡喜，鬼神都接受教化，經常奉行菩薩的修行。』
『菩薩有十件事可以斷除各種狐疑，使內心不再猶豫。這十件事是什麼呢？』 『菩薩發心時，心中自己想：』我應當』
【English Translation】 English version Reaching all Shravakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and all Bodhisattvas (those who aspire to liberate all beings).
'Bodhisattvas have ten supports, and with these supports, they cultivate the Bodhisattva path. What are these ten?' 'They constantly revere the Buddha, daily taking refuge in the Buddha; they enlighten and transform sentient beings; they rely on and associate with virtuous friends; they constantly rejoice in accumulating the roots of all virtues; they also adorn and purify all Buddha lands; they constantly have compassion for all beings and do not abandon them; they universally enter all the immeasurable perfections; they all desire to fulfill all the Bodhisattva vows; the immeasurable merits they cultivate all return to the aspiration for enlightenment; they clearly understand the Buddhas attaining supreme perfect enlightenment. These ten things are what Bodhisattvas rely on to accomplish the path.'
At that time, a verse was spoken:
'Revering all Buddhas, relying on the Bodhisattva path, enlightening and transforming sentient beings, respecting virtuous friends, accumulating the roots of all virtues, adorning and purifying all Buddha lands, entering all the immeasurable perfections, fulfilling the Bodhisattva vows.'
'Bodhisattvas have ten kinds of courage. What are these ten?' 'They eliminate all the defilements and sins of the five aggregates (skandhas); although the Buddhas and World Honored Ones have passed away, they still uphold their teachings; with courageous hearts, they subdue all demons; they understand the principle of impermanence; they do not cherish their own lives, using the causes of the true Dharma to transform external paths; with gentle hearts, they please sentient beings; with joyful hearts, when people see them in gatherings, they are all delighted; they tame and transform all devas, nagas, ghosts, Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents), all of whom receive their teachings; they practice gentleness and deeply study the profound meaning of the Dharma; they constantly abandon the realms of Shravakas and Pratyekabuddhas, practicing the Bodhisattva path for countless kalpas without weariness; these ten things are the courage of Bodhisattvas.'
Then a verse was spoken:
'Abandoning all defilements, upholding the teachings even after the Buddha's passing, subduing all demons, not cherishing their own lives. Transforming external paths, pleasing sentient beings, ghosts and spirits all receive teachings, constantly practicing the Bodhisattva path.'
'Bodhisattvas have ten things that cut off all doubts, causing them to have no hesitation. What are these ten?' 'When a Bodhisattva generates the aspiration, they think to themselves: 'I shall'
以施、戒、忍辱、精進、一心、智慧救攝眾生，慈悲喜護而開導之。雖行於此，無有猶豫，欲令進退，未之有也。』
「又心念言：『吾當普見十方正覺、當來諸佛，值無上慧，供養諸佛，心不沉吟若於毛牦。』
「又，菩薩念：『以若干光具足照耀于諸佛土。聞諸菩薩當來所行，無央數劫心不厭惓，開化無量眾生之類不以為難。計於法界不可限量、無有崖際，猶如虛空；所度眾生其數亦然，不以厭退。』
「又心念言：『修菩薩行，備悉諸愿，成一切智諸通之慧。』
「又復念言：『行菩薩時，令我皆逮道法之光、佛無極明。』
「常當計樂一切諸法悉為佛法。
「普知眾生意之所念，曉了無數諸無盡數、諸無為法及諸有為。
「成平等覺，明達諸法皆諸度世，除倒見想，雖有穢濁本悉清凈。
「菩薩曉了一切佛法成最正覺，無有眾想倒見之謬、一毛所著。
「漏雖有為，達于無為，棄諸利養，則能游入無央數際。是為十事菩薩斷諸狐疑。」
於時頌曰：
「念施、戒、忍、進、 一心、修智慧， 行慈悲喜護， 見諸佛奉敬。 光具足照耀， 無量當來劫， 心不以懈惓， 成佛一切智。 諸法悉佛法、 皆亦度世法，
【現代漢語翻譯】 現代漢語譯本 『以佈施（施捨）、持戒（遵守戒律）、忍辱（忍受侮辱）、精進（努力修行）、一心（專注）、智慧（明辨是非）來救度攝受眾生，以慈悲喜捨之心來引導他們。雖然這樣做，心中沒有猶豫，想要讓他們前進或後退的想法也沒有。』 『又心中想：『我應當普遍見到十方正覺（證悟的佛陀）、未來諸佛，遇到無上的智慧，供養諸佛，心中不應有絲毫的遲疑。』 『又，菩薩想：『以各種光明照耀諸佛國土。聽聞諸菩薩未來所行的菩薩道，在無數劫中，心中不感到厭倦，開化無量眾生，不認為困難。考慮到法界是不可計數、沒有邊際的，猶如虛空；所度化的眾生數量也是如此，不因此而退縮。』 『又心中想：『修菩薩行，具備所有願望，成就一切智（佛陀的智慧）和神通的智慧。』 『又想：『在行菩薩道時，讓我都能獲得道法之光、佛陀無極的光明。』 『應當常常認為一切諸法都是佛法。』 『普遍知道眾生的心念，明瞭無數的無盡數、無為法（不生不滅的真理）和有為法（因緣和合的現象）。』 『成就平等覺（佛陀的覺悟），明瞭諸法都是度脫世間的，去除顛倒的見解，雖然有污穢，其本性都是清凈的。』 『菩薩明瞭一切佛法，成就最正覺，沒有眾多的妄想和顛倒的見解，沒有絲毫的執著。』 『雖然有為法是生滅的，但能通達無為法，捨棄一切利益和供養，就能進入無量的境界。這就是菩薩斷除疑惑的十件事。』 當時以偈頌說道： 『念佈施、持戒、忍辱、精進，一心、修習智慧， 行慈悲喜捨，見諸佛恭敬供養。 光明具足照耀，在無量未來劫中， 心中不懈怠厭倦，成就佛陀的一切智慧。 一切諸法都是佛法，也都是度脫世間之法，
【English Translation】 English version 'They save and gather beings through giving (dāna), morality (śīla), patience (kṣānti), vigor (vīrya), concentration (samādhi), and wisdom (prajñā), guiding them with loving-kindness (maitrī), compassion (karuṇā), joy (muditā), and equanimity (upekṣā). Although they act in this way, they have no hesitation, nor do they have any thought of making them advance or retreat.' 'Furthermore, they think: 『I shall universally see the Perfectly Awakened Ones (samyak-saṃbuddha) of the ten directions, the future Buddhas, encounter unsurpassed wisdom, make offerings to the Buddhas, and have no hesitation in my mind, not even the slightest.』 'Moreover, the Bodhisattva thinks: 『With various lights, I shall illuminate the Buddha lands. Hearing of the future practices of the Bodhisattvas, I shall not be weary in countless eons, and I shall not consider it difficult to enlighten immeasurable kinds of beings. Considering that the Dharma realm is immeasurable and without boundaries, like space; the number of beings to be liberated is also the same, and I shall not retreat because of this.』 'Furthermore, they think: 『Practicing the Bodhisattva path, I shall fulfill all vows, and achieve the wisdom of all-knowing (sarvajña) and the wisdom of supernormal powers (abhijñā).』 'And they think: 『When practicing the Bodhisattva path, may I attain the light of the Dharma, the immeasurable light of the Buddha.』 'They should always consider all dharmas to be Buddha-dharmas.' 'They universally know the thoughts of beings, and understand the countless endless numbers, the unconditioned dharmas (asaṃskṛta-dharma) and the conditioned dharmas (saṃskṛta-dharma).' 'They achieve equal awakening (samyak-saṃbodhi), understanding that all dharmas are means of liberation, removing inverted views, and although there is defilement, their nature is pure.' 'The Bodhisattva understands all Buddha-dharmas, achieves the most perfect awakening, and has no false thoughts or inverted views, not even the slightest attachment.' 'Although the outflows (āsrava) are conditioned, they attain the unconditioned, abandoning all gains and offerings, and are able to enter immeasurable realms. These are the ten things by which the Bodhisattva cuts off all doubts.』 At that time, a verse was spoken: 『Mindful of giving, morality, patience, vigor, Concentration, cultivating wisdom, Practicing loving-kindness, compassion, joy, and equanimity, Seeing the Buddhas, offering reverence. With light fully illuminating, In immeasurable future eons, The mind is not weary or fatigued, Achieving the all-knowing wisdom of the Buddha. All dharmas are Buddha-dharmas, And are also dharmas of liberation,』
棄穢濁倒見， 得佛最正覺。
「菩薩無思議有十事。
「何謂為十？
「所修德本不可思議、一切所愿不可計量，觀察諸法悉如幻化——因發道心、依諸善業——無所違失。
「修菩薩行永無妄想，修深要義，普入諸法，不取滅度，道慧不備終不捨去。
「菩薩行道，入胎出生積勤苦行，詣佛樹下降伏眾魔，逮最正覺而轉法輪，現取滅度，顯諸佛事，建立所現，不捨大哀護諸眾生，不違本願。
「又，其菩薩建立示現如來十力，從初發意在於法界開化眾生未曾休廢。
「又，其菩薩皆以無想入于眾想、又以有想入于無想，無所思念說諸念事。
「又，以諸念說無念事，以無所有入于所有；又諸所有入無所有，化無所作入有所作、化有所作入無所作，于無所得說有所得、于有所得說無所得，解知諸法悉無所有。
「又，其菩薩等心於道，道以平等解知眾生道心無異。心不倒見，所念無失，不隨邪疑，所睹平等。
「又，其菩薩發意之頃，其心寂然，定意正受，在於本際而不造證，以無有漏而不永滅。布諸德本，曉了諸法，一切無漏而為人說、諸漏已盡亦為人宣。
「當除諸漏，則以佛法入于俗法。雖在其中，無俗思想、無道俗念。
「
【現代漢語翻譯】 捨棄污穢的顛倒見解，就能獲得佛陀最正的覺悟。
『菩薩有十種不可思議的境界。』
『哪十種呢？』
『所修的功德根本不可思議，一切所愿不可衡量，觀察諸法都如幻化——因此發起道心，依靠各種善業——沒有絲毫違失。
『修菩薩行永遠沒有妄想，修習深奧的要義，普遍進入諸法，不執著于滅度，道慧不圓滿終不捨棄。
『菩薩修行，入胎出生，積累勤苦的修行，到達菩提樹下，降伏眾魔，獲得最正的覺悟而轉法輪，示現涅槃，顯現諸佛的事業，建立所顯現的，不捨大悲護佑眾生，不違背本來的誓願。
『而且，菩薩建立示現如來的十力（如來的十種力量），從最初發心就在法界開化眾生，從未停止。
『而且，菩薩都以無想進入有想，又以有想進入無想，沒有思念卻說各種念頭的事情。
『而且，用各種念頭說無念的事情，用無所有進入所有；又用所有進入無所有，化無所作進入有所作，化有所作進入無所作，對於無所得說有所得，對於有所得說無所得，理解知道諸法都是空無所有。
『而且，菩薩平等對待道，以平等心理解眾生的道心沒有差異。心不顛倒，所念沒有缺失，不隨從邪見疑惑，所見都是平等。
『而且，菩薩發心的時候，內心寂靜，禪定正受，處於本來的境界而不造作證悟，因為沒有漏失而不永遠滅絕。佈施各種功德根本，明瞭諸法，一切無漏而為他人宣說，各種漏失已經斷盡也為他人宣說。
『應當去除各種漏失，就用佛法進入世俗法。雖然身處其中，沒有世俗的思想，沒有道俗的分別念頭。』
【English Translation】 Abandoning defiled and inverted views, one attains the Buddha's most perfect enlightenment.
'Bodhisattvas have ten inconceivable things.'
'What are the ten?'
'The roots of virtue they cultivate are inconceivable, all their wishes are immeasurable, they observe all dharmas as illusions—thus they generate the aspiration for enlightenment, relying on all good deeds—without any loss or deviation.'
'Practicing the bodhisattva path, they never have deluded thoughts, they cultivate profound meanings, universally enter all dharmas, do not cling to nirvana, and never abandon their practice until their wisdom is complete.'
'Bodhisattvas practice the path, enter into birth, accumulate diligent practices, reach the Bodhi tree, subdue all demons, attain the most perfect enlightenment and turn the Dharma wheel, manifest nirvana, reveal the deeds of all Buddhas, establish what is manifested, do not abandon great compassion to protect all beings, and do not violate their original vows.'
'Moreover, these bodhisattvas establish and manifest the ten powers of the Tathagata (ten powers of the Buddha), from the initial aspiration they have been enlightening beings in the Dharma realm without ceasing.'
'Moreover, these bodhisattvas all enter into thoughts through non-thought, and enter into non-thought through thought, without thinking, they speak of various thoughts.'
'Moreover, they use various thoughts to speak of non-thought, they enter into existence through non-existence; and they enter into non-existence through existence, they transform non-action into action, and transform action into non-action, they speak of attainment in non-attainment, and speak of non-attainment in attainment, understanding that all dharmas are empty and without substance.'
'Moreover, these bodhisattvas are equal in their approach to the path, with equanimity they understand that the aspiration for enlightenment of all beings is not different. Their minds are not inverted, their thoughts are without error, they do not follow wrong views or doubts, and what they see is equal.'
'Moreover, when bodhisattvas generate the aspiration, their minds are tranquil, they are in samadhi, abiding in the original state without creating or proving anything, because there are no outflows, they do not eternally cease. They distribute the roots of virtue, understand all dharmas, speak of all that is without outflows to others, and also speak of all outflows that have been exhausted to others.'
'When one should remove all outflows, they enter into worldly dharmas through the Buddha's Dharma. Although they are in the world, they have no worldly thoughts, and no thoughts of distinction between the path and the world.'
觀一切法皆入法身、亦無所入，曉了諸法而無有二亦無所行。是為菩薩十無思議，菩薩住此，疾逮無上正真之道。
「菩薩有十事解說真諦。何謂為十？
「演一切佛法，隨時真誠，棄捐惡法，不失其節。
「以諸菩薩神足變化宣正覺教，能以隨便入于眾生罪福之業，宣暢眾生。
「除去一切塵勞罪事，皆以能達眾生之義、無為法門，消諸掛礙，修閑靜業。
「又，其菩薩悉無所住，猶如虛空。
「一一所入不得禁戒，天地成敗無有猶豫，在諸世界而不沉吟，而於諸法境無所蔽礙。
「所由方面益以微妙達如來、至真至生、出家，竟於滅度。
「又，入法界菩薩、諸佛普見諸佛舉動進止。
「菩薩悉見眾生之類處於泥洹，無所造故，愿不墮落，會當備悉諸通慧智。
「又，有菩薩見一切法無所依怙，不遠善友、所當近者亦不附著。
「如來精進，不懈休法，禮儀一等。親友、怨惡，積累德本、勸助令集，皆使同一；讚揚成就，令無有二。是為菩薩十事說常隨時。「菩薩分別慧便有十事。何謂為十？曉了一切諸佛之國、解入眾生本原衰盛、識別群黎心行所存、宣暢黎庶諸根興耗、又知一切報應行果、普入聲聞別隨時義、皆亦復下眾緣覺行、悉以方
【現代漢語翻譯】 現代漢語譯本：觀察一切法都融入法身（Dharmakaya，佛的真身），也無所謂融入，明瞭諸法而無有二元對立，也沒有任何執著行為。這就是菩薩的十種不可思議之處。菩薩安住於此，迅速證得無上正真之道。 『菩薩有十件事可以解說真諦。哪十件呢？』 『演說一切佛法，隨時真誠，捨棄惡法，不違背時節。 『以諸菩薩的神通變化宣揚正覺的教義，能夠隨意進入眾生的罪業和福業之中，開導眾生。 『去除一切塵世的煩惱罪過，都能通達眾生的意義、無為的法門，消除一切障礙，修習清凈的行業。 『而且，菩薩沒有任何執著，如同虛空一般。 『對於所進入的任何境界都不受禁戒的束縛，對於天地的成敗沒有猶豫，在各個世界中不沉溺，對於諸法的境界沒有遮蔽和障礙。 『所由的方面更加微妙，通達如來（Tathagata，佛的稱號）、至真至生（佛的另一種稱號）、出家，最終達到滅度（Nirvana，涅槃）。』 『而且，進入法界的菩薩，諸佛普遍見到諸佛的舉動和進退。 『菩薩都看到眾生處於涅槃（Nirvana，寂滅）之中，因為沒有造作，願望不墮落，將會完全具備一切神通和智慧。 『而且，有菩薩看到一切法都沒有依靠，不遠離善友，對於應當親近的也不執著。 『如來精進，不懈怠地修法，禮儀平等。對待親友和怨敵，都積累德本，勸導他們共同修習，使他們都一樣；讚揚成就，使他們沒有分別。這就是菩薩十件事說常隨時的道理。』 『菩薩的分別慧有十件事。哪十件呢？明瞭一切諸佛的國土、瞭解眾生本源的衰盛、識別眾生的心行所存、宣揚眾生的諸根興衰、又知道一切報應的因果、普遍進入聲聞（Sravaka，佛陀的弟子）的差別和隨時的意義、也同樣降下眾緣覺（Pratyekabuddha，獨覺）的修行，都用方便』
【English Translation】 English version: Observing all dharmas (phenomena) as entering the Dharmakaya (the body of the Dharma, the ultimate reality of the Buddha), yet there is no entering, understanding all dharmas without duality, and without any attachment to actions. These are the ten inconceivable aspects of a Bodhisattva. A Bodhisattva abiding in this, quickly attains the unsurpassed, true, and correct path. 'A Bodhisattva has ten things to explain the true meaning. What are the ten?' 'Expounding all the Buddha's teachings, being sincere at all times, abandoning evil dharmas, and not missing the right time.' 'Using the Bodhisattva's supernatural powers and transformations to proclaim the teachings of Right Enlightenment, being able to enter into the karmic actions of sentient beings, both good and bad, and guiding them.' 'Removing all worldly defilements and sinful deeds, being able to understand the meaning of sentient beings, the dharma of non-action, eliminating all obstacles, and cultivating peaceful practices.' 'Moreover, the Bodhisattva has no attachments, like the void.' 'Not being bound by precepts in any realm they enter, having no hesitation about the success or failure of the world, not being immersed in any world, and having no obstruction or hindrance in the realm of all dharmas.' 'The means by which they become more subtle, understanding the Tathagata (the Buddha), the ultimate truth, the birth, the renunciation, and finally reaching Nirvana (extinction of suffering).' 'Moreover, Bodhisattvas who enter the Dharmadhatu (the realm of Dharma), all Buddhas universally see the actions and movements of all Buddhas.' 'Bodhisattvas see all sentient beings in Nirvana (extinction of suffering), because they have not created anything, wishing not to fall, and will fully possess all supernatural powers and wisdom.' 'Moreover, there are Bodhisattvas who see that all dharmas have no reliance, not distancing themselves from good friends, and not being attached to those they should be close to.' 'The Tathagata is diligent, not slacking in practicing the Dharma, and is equal in etiquette. Towards friends and enemies, they accumulate merits, encourage them to practice together, making them all the same; praising their achievements, making them without distinction. These are the ten things that a Bodhisattva speaks of as being constant and timely.' 'The Bodhisattva's discriminating wisdom has ten aspects. What are the ten? Understanding all the Buddha's lands, understanding the origin and decline of sentient beings, recognizing the thoughts and actions of sentient beings, proclaiming the rise and fall of sentient beings' faculties, also knowing the cause and effect of all retributions, universally entering the differences and timely meanings of Sravakas (disciples of the Buddha), and also descending to the practices of Pratyekabuddhas (solitary realizers), all using skillful means.'
便修諸菩薩、分別咸從世俗之法、一切悉順入諸佛法曉了慧宜，是為菩薩十分別慧。菩薩住此，速逮無上正真之道。「菩薩三昧有十事。何謂十事？定意之時皆知十方世界所有；能以意定寂眾生身，定諸法三昧；其三昧定見十方佛，則能建立一切諸念；隨時定意，其三昧有則能動轉無央數身，亦復能使從三昧起；普入諸佛、如來、正覺；三昧正受，開悟眾生；其慧普大，曉了隨時諸菩薩三昧；一發意頃入一心慧，以無為心開靜之慧；悉能普修諸菩薩慧，不廢篤信；以愿大慧，曉了三昧；是為菩薩十事三昧。
「菩薩何所有有十事。何謂為十？眾生何所有；國土亦然；觀所眾生亦解本無；劫燒之時天地為敗、或水災變；天地敗已，復還合成；計佛、正覺亦無所有；若干種行亦無處所；如來身者，功勛無量；一切諸法所說本末其義各異；若能供養諸佛、正覺，所歸亦無；是為菩薩十事何所有。」
於是頌曰：
「眾生何所有、 國土無處所， 以察諸相好。 劫燒天地壞， 還合亦如是。 佛身若干品， 如來不可量， 宣法若干品。
「菩薩脫門有十事。何謂為十？其身普遍一切世界，現於十方若干品形無數色像、以諸法界入一佛土、建立一切眾生之眾、以佛莊嚴形周十方若干佛土
【現代漢語翻譯】 現代漢語譯本 於是，修行菩薩道的人，能夠分別從世俗的法則入手，一切都順應並融入諸佛的教法，從而明瞭智慧的適宜之處，這就是菩薩的十分別慧。菩薩安住於此，能夠迅速證得無上正真之道。 菩薩的三昧（Samadhi，禪定）有十種功用。哪十種呢？在禪定之時，能夠知曉十方世界的一切；能夠以禪定使眾生身心寂靜，並能禪定諸法三昧；在禪定中能夠見到十方諸佛，從而建立一切念頭；隨時進入禪定，其三昧能夠使身體化現無數，也能從三昧中起身；普遍進入諸佛、如來（Tathagata）、正覺（Samyaksambuddha）的境界；以三昧正受，開悟眾生；其智慧普遍廣大，明瞭隨時諸菩薩的三昧；在一念之間進入一心慧，以無為之心開啟寂靜之慧；能夠普遍修習諸菩薩的智慧，不廢棄堅定的信念；以願力大慧，明瞭三昧。這就是菩薩的十種三昧功用。 菩薩所觀的『何所有』有十種。哪十種呢？眾生是『何所有』；國土也是如此；觀察所見的眾生，也明白其本性為空；劫火燃燒時，天地會毀滅，或者發生水災；天地毀滅后，又會重新合成；計算佛、正覺也是『無所有』；各種修行也無處可尋；如來之身，功德無量；一切諸法所說的本末，其意義各不相同；如果能夠供養諸佛、正覺，所歸之處也是『無所有』。這就是菩薩所觀的十種『何所有』。 於是，以偈頌說道： 『眾生是何所有，國土也無處所，以觀察諸相好。劫火燃燒天地壞，還合也是如此。佛身有若干種，如來不可衡量，宣說佛法有若干種。』 菩薩的解脫之門有十種。哪十種呢？其身普遍存在於一切世界，在十方顯現各種不同的形體和無數的色相；以諸法界進入一個佛土；建立一切眾生的群體；以佛的莊嚴形象遍佈十方若干佛土。
【English Translation】 English version Then, those who cultivate the Bodhisattva path, can respectively start from the secular laws, and everything conforms to and integrates into the teachings of all Buddhas, thereby understanding the suitability of wisdom. This is the Bodhisattva's ten kinds of distinct wisdom. A Bodhisattva abiding in this, can quickly attain the unsurpassed true path. The Samadhi (meditative concentration) of a Bodhisattva has ten functions. What are the ten? During meditation, one can know everything in the ten directions; one can use meditation to quiet the minds and bodies of sentient beings, and can meditate on the Samadhi of all dharmas; in meditation, one can see the Buddhas of the ten directions, thereby establishing all thoughts; entering meditation at any time, the Samadhi can manifest countless bodies, and can also rise from Samadhi; universally entering the realms of all Buddhas, Tathagatas, and Samyaksambuddhas; using Samadhi to receive correctly, enlightening sentient beings; their wisdom is universal and vast, understanding the Samadhi of all Bodhisattvas at any time; in a single thought, entering the wisdom of one mind, using the non-active mind to open the wisdom of stillness; one can universally cultivate the wisdom of all Bodhisattvas, without abandoning firm faith; with the great wisdom of vows, understanding Samadhi. These are the ten functions of a Bodhisattva's Samadhi. The 'what is there' that a Bodhisattva observes has ten aspects. What are the ten? Sentient beings are 'what is there'; so are lands; observing the sentient beings seen, one also understands their nature to be empty; when the kalpa fire burns, the heavens and earth will be destroyed, or there will be floods; after the heavens and earth are destroyed, they will be reassembled; calculating Buddhas and Samyaksambuddhas is also 'nothing there'; various practices also have no place to be found; the body of the Tathagata has immeasurable merits; the beginning and end of all dharmas that are spoken have different meanings; if one can make offerings to all Buddhas and Samyaksambuddhas, the place to which they return is also 'nothing there'. These are the ten aspects of 'what is there' that a Bodhisattva observes. Then, it is said in verse: 'What are sentient beings, lands also have no place, observing all the good marks. When the kalpa fire burns, the heavens and earth are destroyed, and reassembling is also like this. The Buddha's body has several kinds, the Tathagata is immeasurable, and the Dharma is preached in several kinds.' The doors of liberation of a Bodhisattva have ten aspects. What are the ten? Their body is universally present in all worlds, manifesting various forms and countless appearances in the ten directions; entering a Buddha land with all dharma realms; establishing the assembly of all sentient beings; with the majestic form of the Buddha, pervading several Buddha lands in the ten directions.
、自然覺知至一切界、一發心頃遍諸佛土、皆現諸佛在一剎土、使諸佛界度入一身、悉使諸佛感動神足、而以娛樂顯入一心，是為菩薩十事脫門。」
於是頌曰：
「其身遍佛土， 顯若干形像； 諸法入一土， 建立諸世界。 遍世現佛身， 自知靡不周； 諸法入一體， 開心一切人。
「菩薩神通有十事。何謂為十？識於過去所經歷處，曉了方便、出入、進退；天耳識別無所掛礙，悉聞言辭、眾所歸趣，能知他人眾生之類心所念行；無央數事、種種別異則以天眼無為之業觀察一切所經周旋；以大神足感動變化，建無思議眾生之類；從其本性而示現之，使得入律，見於無限諸佛世界；遍示諸身，發心之頃能周無量十方佛土；亦能莊嚴建立無數境界處所；亦復顯示具足身形，不懷自大，曉了通慧；于無底國逮得無上正真之道，為最正覺；心無思議，因其眾生志性本末而示現教。是為菩薩十事通義也，菩薩住此，獲致如來無上正真神通，歸趣方便，隨向諸佛所變，現於十方眾生訓誨，轉成其行，眾義備悉。
「菩薩通達有十事。何謂為十？
「則能隨時教化眾生，分別罪福、群生之類所經歷事若干不同，使其出家，令心寂然。
「入諸蔽礙，一一眾生所行顛倒若干不
【現代漢語翻譯】 現代漢語譯本：『自然覺知遍及一切界，一念發心便能遍佈諸佛國土，顯現諸佛於一剎土之中，使諸佛國土融入自身，令諸佛感動其神足，並以娛樂的方式顯現入於一心，這就是菩薩的十種解脫之門。』 於是以偈頌說道： 『其身遍佈佛土，顯現各種不同的形象；諸法融入一土，建立起諸多的世界。遍佈世間顯現佛身，自知無所不周；諸法融入一體，開啟一切眾生的心。』 『菩薩的神通有十種。哪十種呢？能知曉過去所經歷之處，明瞭方便、出入、進退；天耳能識別一切，毫無障礙，能聽聞一切言辭、眾生所歸之處，能知曉其他眾生心之所念所行；對於無數的事、種種的差別，則以天眼無為的功業觀察一切所經歷的周旋；以大神足感動變化，建立不可思議的眾生種類；從其本性而示現，使其進入佛法，見到無限的諸佛世界；普遍示現自身，發心之時能周遍無量十方佛土；也能莊嚴建立無數的境界處所；也能顯示具足的身形，不懷自大，明瞭通達智慧；在無底的國土獲得無上正真之道，成為最正覺；心無思議，因應眾生的志向本末而示現教化。這就是菩薩的十種神通之義，菩薩安住於此，獲得如來無上正真的神通，歸向方便，隨順諸佛所變化，顯現在十方教誨眾生，轉變其行為，眾多的意義都具備。』 『菩薩通達有十種。哪十種呢？』 『就能隨時教化眾生，分別罪福、眾生所經歷的各種不同之事，使其出家，令心寂靜。』 『進入各種障礙，一一眾生所行的顛倒各種不同』
【English Translation】 English version: 'Natural awareness extends to all realms, and with a single thought of aspiration, one can pervade all Buddha lands, manifesting all Buddhas in a single k剎土 (kṣetra, a Buddha-field), causing all Buddha lands to merge into oneself, moving the Buddhas with their divine feet, and manifesting entry into a single mind through entertainment. These are the ten doors of liberation for a Bodhisattva.' Then, a verse was spoken: 'His body pervades the Buddha lands, manifesting various forms; all dharmas merge into one land, establishing all the worlds. He manifests the Buddha's body throughout the world, knowing himself to be omnipresent; all dharmas merge into one body, opening the hearts of all beings.' 'A Bodhisattva has ten kinds of supernormal powers. What are the ten? Knowing the places one has passed through in the past, understanding skillful means, entering, exiting, advancing, and retreating; the heavenly ear can discern everything without hindrance, hearing all words, and the places where beings go, knowing the thoughts and actions of other beings; regarding countless matters and various differences, one observes all that is experienced through the non-active work of the heavenly eye; with great divine feet, one moves and transforms, establishing inconceivable kinds of beings; manifesting according to their nature, enabling them to enter the Dharma, seeing the infinite Buddha worlds; universally manifesting oneself, in the moment of aspiration, one can pervade the immeasurable ten directions of Buddha lands; one can also adorn and establish countless realms; one can also manifest a complete form, without arrogance, understanding and penetrating wisdom; in the bottomless land, one attains the unsurpassed true path, becoming the most perfectly enlightened one; the mind is inconceivable, manifesting teachings according to the aspirations and natures of beings. These are the ten meanings of a Bodhisattva's supernormal powers. A Bodhisattva abiding in this, attains the unsurpassed true supernormal powers of the Tathagata, returning to skillful means, following the transformations of the Buddhas, appearing in the ten directions to teach beings, transforming their actions, and possessing all meanings.' 'A Bodhisattva has ten kinds of understanding. What are the ten?' 'Then one can teach beings at any time, distinguishing between sins and blessings, the various different experiences of beings, causing them to leave home and making their minds peaceful.' 'Entering various obstacles, the various inversions of each and every being'
同而使消除，達如金剛聖慧具足所可建立。
「其音周遍，不可思議。教諸佛土曉了方便，一切猗著、習四等心悉普游入。解所生處、亦復識了無所從生，皆已除去諸想、痛癢境界處所。
「又，其菩薩不觀諸法、亦非不觀，諸法無想以為一凈、亦無有凈。明若干種，曉知精勤，于無數劫班宣經道，而以等歸趣于無上正真之道，常住法界。
「又，其菩薩曉了眾生本悉滅度，不用家業、亦無所造，知有生者為隨顛倒。達其因緣報應之義，識可奉敬，以何緣便——所行本末、起滅處所——分別開化群萌之類，開明閉塞脫門之理，解其顛倒無謬之事。亦知塵欲瞋諍之原、亦別生死無為之業，復了反逆、無逆之事，知可依怙、不可怙者。
「亦明究暢別所至處——知其退轉還復處者、知其至決及所歸趣、亦識壞敗當還成者。亦了開化，知眾生根，所當開化使得入律，若干方便教授黎庶而不迷惑失菩薩行。所以者何？佛子！欲知菩薩所以發無上正真道心者。何以故？開化眾生之故，既化眾生令從律教，身不勞惓。是為菩薩為一切故，所由無諍，曉了分別十二緣起。
「又，其菩薩未曾猗佛、亦不發心依怙佛也，亦不著法、復不興心貪於法也，不著佛土、亦不生心依佛土也，亦不著人、復不起心
【現代漢語翻譯】 現代漢語譯本 使之同一並消除，達到如金剛般堅固的聖慧，具備建立一切的能力。 其音聲周遍，不可思議。教導各佛國土瞭解方便法門，一切執著、修習四等心（慈、悲、喜、舍）的眾生都能普遍進入其中。理解所生之處，也認識到無所從來，都已去除各種妄想、痛癢的境界和處所。 此外，這位菩薩不執著于觀察諸法，也不是不觀察，視諸法無想為一種清凈，也沒有所謂的清凈。明白各種道理，知曉精進修行，在無數劫中宣講經道，最終平等地歸向無上正真之道，常住於法界。 此外，這位菩薩明瞭眾生本性皆已滅度，不用執著於世俗家業，也沒有任何造作，知道有生者是隨順顛倒妄想。通達因緣果報的道理，認識到哪些是值得尊敬的，因何緣故——所行之事的本末、起滅之處——分別開導各種眾生，開啟他們閉塞的解脫之門，理解他們顛倒妄想的錯誤。也知道塵欲、嗔恨、爭鬥的根源，也分別生死輪迴和無為涅槃的業報，還了解順逆、無逆的道理，知道哪些是可依怙的，哪些是不可依怙的。 也明瞭究竟通達所至之處——知道哪些是退轉的，哪些是返回的，知道哪些是最終決定的和所歸之處，也認識到哪些是壞敗的，最終會重新成就的。也瞭解如何開化眾生，知道眾生的根性，應當如何開化才能使他們進入佛法，用各種方便法門教導民眾而不迷惑，不失去菩薩的修行。這是為什麼呢？佛子！想要知道菩薩為何發無上正真道心。為什麼呢？爲了開化眾生，既然開化眾生使他們遵循佛法教誨，自身也不會感到疲倦。這就是菩薩爲了利益一切眾生，所以不會與人爭論，明瞭分別十二因緣。 此外，這位菩薩不曾執著于佛，也不發心依怙佛，也不執著於法，也不生起貪求法的心，不執著于佛土，也不生起依附佛土的心，也不執著於人，也不生起心念。
【English Translation】 English version To make them the same and eliminate them, reaching the adamantine (vajra) holy wisdom, fully equipped to establish everything. Its sound pervades, inconceivable. It teaches all Buddha lands to understand expedient means, and all those attached, practicing the four immeasurables (loving-kindness, compassion, joy, equanimity), can universally enter into it. Understanding the place of birth, also recognizing that there is no origin, all have removed all thoughts, the realms of pain and pleasure, and their locations. Furthermore, this Bodhisattva does not cling to observing all dharmas, nor does he not observe them, regarding the non-thought of all dharmas as a purity, yet there is no such thing as purity. Understanding various principles, knowing diligent practice, he proclaims the sutras in countless kalpas, and ultimately equally returns to the unsurpassed true path, abiding constantly in the Dharma realm. Furthermore, this Bodhisattva understands that the nature of all beings is already extinguished, not clinging to worldly affairs, nor creating anything, knowing that those who are born follow delusion. He comprehends the meaning of cause and effect, recognizing what is worthy of respect, and for what reason—the beginning and end of actions, the place of arising and ceasing—he separately guides all kinds of beings, opening their closed doors of liberation, understanding the errors of their delusions. He also knows the origins of desires, anger, and strife, and distinguishes the karma of samsara and nirvana, also understanding what is in accordance and what is not, knowing what is reliable and what is not. He also clearly understands the place to which one goes—knowing those who regress and those who return, knowing those who are ultimately determined and where they will go, also recognizing those who are destroyed and will eventually be restored. He also understands how to guide beings, knowing their roots, how to guide them so that they enter the Dharma, using various expedient means to teach the people without confusion, and without losing the Bodhisattva's practice. Why is this so? Buddha's son! If you want to know why a Bodhisattva generates the unsurpassed true path mind. Why? It is for the sake of guiding beings, and since he guides beings to follow the Dharma, he himself does not feel weary. This is why a Bodhisattva, for the benefit of all beings, does not argue, and understands the twelve links of dependent origination. Furthermore, this Bodhisattva has never clung to the Buddha, nor does he generate the mind to rely on the Buddha, nor does he cling to the Dharma, nor does he generate a mind of greed for the Dharma, nor does he cling to the Buddha land, nor does he generate a mind of attachment to the Buddha land, nor does he cling to people, nor does he generate a thought.
慕樂眾生也，不見人民、亦不發心觀于群黎。「興顯眾行，具足所愿，修無極哀，不想見佛，識念如來所班宣法。
「得如來座，殖眾德本亦不悁悒，心好正覺，不以勞懈。亦以法則供養如來，心日加精，感動立威不可思議諸佛世界。
「建立思惟第一法界，剖判若干經法之教，知于眾生有為之會、亦識眾生限節多少，了苦本末所可從起、亦知盡滅一切萬物皆為苦本。
「若有菩薩以能見此，其所修行亦如影響，棄捐眾惡，斷其根本，即自發心救濟眾生。其所行者，悉無所行，曰菩薩行，學諸佛言。其心堅固如須彌山，覺除一切眾想顛倒，建立普智諸通慧門，逮成正覺，入于無極無限慧堂——所言慧堂，無上正真道——開度眾生三處漂流，反盡其原。是為菩薩十所通達，菩薩住此，逮成如來無上大慧。
「菩薩解脫有十事。何謂為十？度諸塵勞愛慾之原、脫于邪見不正之路而濟五陰覆蓋之患、又救形體四大諸入、越于聲聞緣覺之乘因此逮得無所從生法忍、發起一切眾生國土諸所宜法、便得超出諸菩薩行不可稱限、稱舉一切諸菩薩行、以無妄想入如來地、以一聖慧普知三世、平等神通靡不救濟，是為菩薩十事解脫。菩薩住此，開化眾生，使之無上。」
於時頌曰：
「以度欲塵勞、
【現代漢語翻譯】 現代漢語譯本 （菩薩）愛護眾生，不（執著于）看見人民，也不發起（分別）觀察眾生的心念。『（菩薩）興起並彰顯各種修行，圓滿所愿，修習無盡的慈悲，不（執著于）想見佛，（而是）認識並憶念如來所宣說的法。 『（菩薩）得到如來的座位（指證悟），種植各種功德的根本，也不憂愁煩惱，內心喜愛正覺，不因勞累而懈怠。也以佛法供養如來，內心日益精進，感動並確立不可思議的諸佛世界。 『（菩薩）建立思惟第一法界（指真如實相），剖析判斷各種經法的教義，知道眾生有為的聚合，也認識眾生（生命）的限度和數量，瞭解痛苦的根本和起源，也知道一切萬物的最終滅盡都是以苦為根本。 『如果有菩薩能夠見到這些（真理），他所修行的也如同影像一般（不執著于修行），拋棄各種惡行，斷除其根本，就自然發起救濟眾生的心。他所做的一切，都無所執著，這稱為菩薩行，學習諸佛的教言。他的心堅固如須彌山（Mount Sumeru），覺悟並去除一切妄想顛倒，建立普遍智慧的各種通達智慧之門，最終成就正覺，進入無邊無際的智慧殿堂——所說的智慧殿堂，就是無上正真之道——開導救度眾生脫離三處（欲界、色界、無色界）的漂流，返回到（生命）的本源。這就是菩薩所通達的十種境界，菩薩安住於此，最終成就如來無上的大智慧。 『菩薩的解脫有十件事。哪十件呢？度脫各種塵勞愛慾的根源，脫離邪見不正的道路，救濟五陰（色、受、想、行、識）覆蓋的禍患，又救度形體四大（地、水、火、風）諸入（眼、耳、鼻、舌、身、意），超越聲聞緣覺的乘（修行方式），因此獲得無所從生的法忍（對法性真理的認可），發起一切眾生國土所適宜的法，便能超出各種菩薩行不可稱量和限制，稱舉一切菩薩的修行，以無妄想進入如來之地，以一聖慧普遍知曉三世（過去、現在、未來），平等神通無不救濟，這就是菩薩的十種解脫。菩薩安住於此，開化眾生，使之達到無上（的境界）。』 當時（有菩薩）以偈頌說道： 『以度脫欲塵勞，』
【English Translation】 English version '(A Bodhisattva) cherishes all living beings, does not (cling to) seeing people, nor does he initiate the mind to (discriminatively) observe the masses. 『(A Bodhisattva) arises and manifests various practices, fulfills all wishes, cultivates boundless compassion, does not (cling to) wanting to see the Buddha, (but rather) recognizes and remembers the Dharma proclaimed by the Tathagata (Buddha).』 『(A Bodhisattva) attains the seat of the Tathagata (referring to enlightenment), plants the roots of various merits, and is not worried or vexed, his heart loves Right Enlightenment, and he does not slacken due to fatigue. He also makes offerings to the Tathagata with the Dharma, his heart becomes more diligent day by day, moving and establishing the inconceivable Buddha worlds.』 『(A Bodhisattva) establishes the contemplation of the first Dharma realm (referring to the true suchness), analyzes and judges the teachings of various sutras, knows the conditioned gatherings of sentient beings, also recognizes the limits and quantities of sentient beings (lives), understands the root and origin of suffering, and also knows that the ultimate extinction of all things is rooted in suffering.』 『If a Bodhisattva can see these (truths), his practice is also like a reflection (not clinging to practice), abandoning all evil deeds, cutting off their roots, and naturally initiating the mind to save sentient beings. All that he does is without attachment, this is called Bodhisattva practice, learning the teachings of all Buddhas. His heart is as firm as Mount Sumeru, awakening and removing all deluded thoughts and inversions, establishing the gates of universal wisdom and various penetrative wisdoms, ultimately achieving Right Enlightenment, entering the boundless hall of wisdom—the so-called hall of wisdom, is the unsurpassed true path—guiding and saving sentient beings from drifting in the three realms (desire realm, form realm, formless realm), returning to the origin (of life). This is the ten realms that a Bodhisattva penetrates, and a Bodhisattva dwells in this, ultimately achieving the unsurpassed great wisdom of the Tathagata.』 『The liberation of a Bodhisattva has ten aspects. What are the ten? Liberating the root of various defilements and desires, escaping from the path of wrong views and unrighteousness, saving the suffering of the five aggregates (form, feeling, perception, mental formations, consciousness), also saving the four great elements (earth, water, fire, wind) and the six entrances (eyes, ears, nose, tongue, body, mind), transcending the vehicles (paths of practice) of Sravakas and Pratyekabuddhas, thus obtaining the Dharma-kshanti (acceptance of the truth of Dharma) of non-origination, initiating the appropriate Dharma for all sentient beings and lands, then transcending the immeasurable and limitless practices of various Bodhisattvas, enumerating all the practices of Bodhisattvas, entering the land of the Tathagata without delusion, with one sacred wisdom universally knowing the three times (past, present, future), equal supernatural powers without failing to save, this is the ten liberations of a Bodhisattva. A Bodhisattva dwells in this, enlightening sentient beings, enabling them to reach the unsurpassed (state).』 At that time, (a Bodhisattva) spoke in verse: 『By liberating from the defilements of desire,』
邪見、諸五陰， 四大諸種類， 貪身之患難。 越聲聞、緣覺， 逮無從生忍， 稱舉眾生土， 菩薩無量行。 開士之所修， 入如來之地， 超出眾妄想， 神達解三界。
「菩薩苑囿有十事。何謂為十？樂於生死，未曾惡厭。好化眾生，性無所著。處於一切眾想之地，啟受大行。常喜嚴凈諸佛世界，住己處所。志在諸魔、婇女、宮殿悉能降化，宮臺閣故，敬所說法。如所聞法，思惟知義，觀察歸趣，六通無極、四恩攝行、三十七品道慧之法為菩薩園，是己嚴父、所可游居。如來十力、四無所畏、十八不共，取要言之，一切佛法為菩薩園。未曾復思他奇異法，一切菩薩所現變化、建立娛樂為菩薩園。轉於法輪，無自大律，而謹慎行，無所違失，一切發心不離正覺，普現群黎為菩薩園。然其法身皆遍十方諸佛世界，菩薩所行猶如虛空，是為菩薩十苑囿也。
「菩薩宮殿有十事。何謂為十？樂菩薩宮，心不迷惑；十善章句、功德慧業，好積累是乃為菩薩宮；開化欲界眾生之類，修四梵行慈悲喜護；菩薩由此訓誨色界群黎之品往生凈居諸天宮殿；菩薩由此消滅一切塵勞諸穢到無慾色天；至其宮殿，訓誨大難，不閑群黎令其退還；或時生於雜穢境界，菩薩以是樂受其處，拔濟一切貪
【現代漢語翻譯】 現代漢語譯本 邪見（錯誤的見解）、諸五陰（色、受、想、行、識五種構成身心的要素）， 四大（地、水、火、風四種構成物質的要素）的各種類別，貪戀身體所帶來的患難。 超越聲聞（聽聞佛法而修行的弟子）、緣覺（不依師教，自己悟道的修行者），達到無生法忍（對一切法不生不滅的真理的領悟）， 稱揚讚歎眾生所處的國土，菩薩所行的無量行。 這是開士（菩薩的別稱）所修行的，進入如來（佛）的境界， 超出一切虛妄的念頭，精神通達，理解三界（欲界、色界、無色界）。
『菩薩的園囿有十種。哪十種呢？樂於生死輪迴，從不厭惡；喜歡教化眾生，本性沒有執著；處於一切思想境界，接受並實行偉大的修行；常常喜歡莊嚴清凈諸佛的世界，安住于自己的處所；立志于降伏一切魔、魔女、宮殿，因為宮臺樓閣的緣故，尊敬所說的法；像所聽聞的法一樣，思考理解其意義，觀察其歸宿，六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）沒有窮盡，以四恩（父母恩、眾生恩、國土恩、三寶恩）攝受修行，以三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）的智慧之法作為菩薩的園囿，這是自己莊嚴的父親，可以遊樂居住的地方。如來的十力（處非處智力、業異熟智力、定智力、根上下智力、種種界智力、種種解智力、一切至處道智力、禪解脫三昧智力、宿命智力、漏盡智力）、四無所畏（一切智無所畏、漏盡無所畏、說障道無所畏、說盡苦道無所畏）、十八不共法（佛獨有的十八種功德），總而言之，一切佛法都是菩薩的園囿。不再思考其他奇異的法，一切菩薩所展現的變化、建立的娛樂都是菩薩的園囿。轉動法輪（宣講佛法），沒有自大的規矩，而是謹慎地修行，沒有違背和缺失，一切發心都不離開正覺（正確的覺悟），普遍地顯現於眾生，這是菩薩的園囿。然而他們的法身遍佈十方諸佛世界，菩薩所行就像虛空一樣，這就是菩薩的十種園囿。』
『菩薩的宮殿有十種。哪十種呢？喜愛菩薩的宮殿，內心不迷惑；十善（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）的章句、功德智慧的事業，喜歡積累，這就是菩薩的宮殿；開化欲界（有情眾生有慾望的生存空間）的眾生，修行四梵行（慈、悲、喜、舍）；菩薩由此教導眾生往生凈居天（色界天中最高的天）的宮殿；菩薩由此消滅一切塵勞（煩惱）的污穢，到達無慾色天（沒有慾望和物質的境界）；到達他們的宮殿，教導那些難以教化的人，不讓他們退回；有時會生於雜穢的境界，菩薩因此樂於接受這些地方，救拔一切貪婪
【English Translation】 English version False views, the five aggregates (form, feeling, perception, mental formations, and consciousness), The various categories of the four great elements (earth, water, fire, and wind), and the suffering of attachment to the body. Transcending the Sravakas (disciples who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own), attaining the patience of non-origination (understanding the truth of non-arising and non-ceasing of all dharmas), Praising the lands where beings dwell, the immeasurable practices of Bodhisattvas. This is what the Bodhisattvas cultivate, entering the realm of the Tathagata (Buddha), Transcending all delusive thoughts, spiritually understanding and comprehending the three realms (desire realm, form realm, and formless realm).
'The Bodhisattva's gardens have ten aspects. What are the ten? They delight in the cycle of birth and death, never feeling aversion; they love to teach and transform beings, their nature is without attachment; they dwell in all states of thought, accepting and practicing great conduct; they always rejoice in adorning and purifying the Buddha-lands, abiding in their own places; they aspire to subdue all demons, demonesses, and palaces, and because of the palaces and pavilions, they respect the Dharma that is spoken; like the Dharma they have heard, they contemplate and understand its meaning, observing its ultimate destination, their six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, and extinction of outflows) are limitless, they embrace practice with the four kindnesses (kindness of parents, kindness of beings, kindness of country, and kindness of the Three Jewels), and the wisdom of the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path) is the Bodhisattva's garden, this is their adorned father, a place where they can dwell and roam. The ten powers of the Tathagata (power of knowing what is possible and impossible, power of knowing the results of actions, power of knowing the various levels of meditation, power of knowing the different faculties of beings, power of knowing the various realms, power of knowing the various inclinations of beings, power of knowing the path leading everywhere, power of knowing the various states of meditation, liberation, and samadhi, power of knowing past lives, and power of knowing the extinction of outflows), the four fearlessnesses (fearlessness of claiming complete enlightenment, fearlessness of claiming the extinction of outflows, fearlessness of explaining the obstacles to enlightenment, and fearlessness of explaining the path to the end of suffering), and the eighteen unique qualities of a Buddha, in short, all the Buddha-Dharma is the Bodhisattva's garden. They do not think of other strange dharmas, all the transformations and entertainments manifested by the Bodhisattvas are the Bodhisattva's garden. They turn the wheel of Dharma (teach the Dharma), without self-aggrandizing rules, but practice with caution, without any violations or omissions, all their aspirations do not depart from right enlightenment, they universally appear to all beings, this is the Bodhisattva's garden. Yet their Dharma-body pervades all the Buddha-lands in the ten directions, the Bodhisattva's practice is like space, these are the ten gardens of the Bodhisattva.'
'The Bodhisattva's palaces have ten aspects. What are the ten? They love the Bodhisattva's palaces, their minds are not confused; the verses of the ten good deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking frivolously, not being greedy, not being angry, and not being ignorant), the meritorious and wise deeds, they love to accumulate, this is the Bodhisattva's palace; they enlighten beings in the desire realm (the realm of beings with desires), practicing the four Brahmaviharas (loving-kindness, compassion, joy, and equanimity); the Bodhisattva thus instructs beings to be reborn in the palaces of the Pure Abode heavens (the highest heavens in the form realm); the Bodhisattva thus eliminates all the defilements of dust and labor, reaching the heavens without desire or form; reaching their palaces, they teach those who are difficult to teach, not letting them retreat; sometimes they are born in impure realms, the Bodhisattva thus delights in accepting these places, rescuing all the greedy
欲眾生；菩薩有樂現於後宮、婇女、男女，宿世曾興福行同故，由是教化四方四域諸帝、梵、釋、四天王；菩薩由此勸化兇危，計有常人使舍亂意，處於一切諸菩薩業，念化長故，自恣馳騁，遊戲神通；菩薩常皆一心脫門三昧正受，以慧開化而娛樂之，以一切智、無上正真諸佛之典斷眾掛礙，施一切法而得自在，得為國主，尊豪由己。菩薩樂此如來十力以為游居，是為菩薩十宮殿也。
「菩薩有十遊觀。何謂為十？意自好喜觀諸章句；所履跡行志意觀察，善權方便；其所住處輒得在諸佛足下，聞法啟受，意樂十方；心普周遍，敬諸菩薩，神足變化現無限門；化于眾生身意所惑，而奉定意一三昧門，則得普入諸定意門；處諸總持，一切所聞便能受持，未曾忽忘；以此總要為眾生演，使令歡然；樂於辯才，以一章句無央數劫咨嗟美辭，談言說事無能斷辭；志最正覺，而為眾生示現若干身形、無量品門；慕轉法輪，化諸異學，令咨受法；是為菩薩十遊觀也。
「菩薩有十嚴凈。何謂為十？其力鮮明，故能獨步；無畏、清凈，無能過者；其義皎然，所演辭意無央數劫談言之事無能妨廢，其法清凈；能演八萬四千法藏，經言清和，不忘一義；所愿微妙，一切菩薩不捨所誓；其行鮮潔，班宣聖賢諸正雅訓，莊嚴剎土；
【現代漢語翻譯】 現代漢語譯本：菩薩爲了度化眾生，會示現在後宮、與婇女、男女一同享樂，這是因為他們過去世曾共同修行積累福德。因此，菩薩能夠教化四方各地的帝王、梵天、帝釋天、四大天王。菩薩以此勸導那些兇險之人，使那些執著于常理的人捨棄混亂的心意，安住於一切菩薩的修行事業中。他們因爲念及教化長遠，所以能夠自由自在地馳騁，遊戲神通。菩薩常常一心安住于解脫之門的三昧正定之中，用智慧開導眾生，以此為樂。他們以一切智、無上正等正覺的佛法經典來斷除眾生的種種掛礙，施予一切法而得自在，能夠成為一國之主，尊貴豪邁皆由自己。菩薩樂於以如來的十力作為遊樂的居所，這就是菩薩的十個宮殿。 菩薩有十種遊觀。哪十種呢？第一，菩薩喜歡觀察諸佛的章句；第二，菩薩觀察自己所行走的足跡和志向，善用權巧方便；第三，菩薩所居住的地方總是在諸佛的腳下，聽聞佛法，接受教誨，心向十方；第四，菩薩的心普周遍一切，尊敬諸菩薩，以神通變化示現無量法門；第五，菩薩教化那些身心被迷惑的眾生，讓他們奉行禪定，進入一三昧門，從而普遍進入各種禪定之門；第六，菩薩安住于總持，一切所聽聞的都能受持，從不忘記；第七，菩薩用這些總持的要義為眾生演說，使他們歡喜；第八，菩薩樂於辯才，用一句經文，在無量劫中讚歎美辭，談論事情，無人能打斷；第九，菩薩志向于最正覺，為眾生示現各種身形、無量法門；第十，菩薩仰慕轉法輪，教化各種異學，使他們接受佛法。這就是菩薩的十種遊觀。 菩薩有十種嚴凈。哪十種呢？第一，菩薩的力量鮮明，所以能獨步天下；第二，菩薩無畏、清凈，無人能超越；第三，菩薩的義理明晰，所演說的辭意，在無量劫中談論，無人能妨礙，其法清凈；第四，菩薩能演說八萬四千法藏，經文清和，不忘一義；第五，菩薩的願力微妙，一切菩薩都不捨棄所發的誓願；第六，菩薩的修行鮮潔，宣揚聖賢的各種正雅教訓，莊嚴佛剎。
【English Translation】 English version: For the sake of sentient beings, Bodhisattvas may manifest in palaces, enjoying themselves with consorts, men, and women, because they have cultivated meritorious deeds together in past lives. Therefore, Bodhisattvas can teach and transform emperors, Brahma, Indra, and the Four Heavenly Kings in all directions. Bodhisattvas use this to persuade the dangerous and make those attached to the mundane abandon their confused minds, settling into all the practices of Bodhisattvas. Because they are mindful of the long-term nature of teaching, they can freely roam and play with their spiritual powers. Bodhisattvas are always single-mindedly dwelling in the Samadhi of the gate of liberation, using wisdom to enlighten beings, and taking joy in this. They use the scriptures of all-knowing, unsurpassed, right and true Buddhas to cut off all the attachments of beings, bestowing all dharmas and attaining freedom, able to become the ruler of a country, with honor and power all by their own doing. Bodhisattvas enjoy the ten powers of the Tathagata as their dwelling place, and these are the ten palaces of the Bodhisattva. Bodhisattvas have ten contemplations. What are the ten? First, they delight in contemplating the verses of the Buddhas; second, they observe their own footsteps and aspirations, skillfully using expedient means; third, they always dwell at the feet of the Buddhas, listening to the Dharma, receiving teachings, and their minds are directed towards the ten directions; fourth, their minds pervade everywhere, they respect all Bodhisattvas, and manifest limitless gates through spiritual transformations; fifth, they transform beings who are deluded in body and mind, guiding them to practice meditation, entering the gate of one Samadhi, and thus universally entering all gates of meditation; sixth, they dwell in Dharani, able to uphold everything they hear, never forgetting; seventh, they use these essential points of Dharani to preach to beings, making them joyful; eighth, they delight in eloquence, using one verse to praise with beautiful words for countless eons, speaking without interruption; ninth, they aspire to the most perfect enlightenment, manifesting various forms and limitless teachings for beings; tenth, they admire the turning of the Dharma wheel, transforming various heretics, and guiding them to receive the Dharma. These are the ten contemplations of the Bodhisattva. Bodhisattvas have ten purifications. What are the ten? First, their power is clear and bright, so they can walk alone; second, they are fearless and pure, and no one can surpass them; third, their meaning is clear, and their words, spoken for countless eons, cannot be hindered, and their Dharma is pure; fourth, they can expound the eighty-four thousand Dharma treasures, their scriptures are clear and harmonious, and they do not forget a single meaning; fifth, their vows are subtle, and all Bodhisattvas do not abandon their vows; sixth, their practice is pure, they proclaim the teachings of the sages, and adorn the Buddha lands.
以一音聲普告十方如一剎土，己場清凈遍諸佛土；興以道云、雨法甘露，建立正教，蠲除一切有為妄想、馳逸之行，無慢，清凈；以一體而現眾生身，教訓一切，精勤不惓，夙夜務求諸通敏慧，示無數諸力、無畏像；是為菩薩十清凈也。菩薩住此，普得一切諸佛嚴凈。
「菩薩有十事心不動。何謂為十？一切所有施無所愛，其所施者悉以清凈而心不動；思惟明察諸佛深法，奉敬諸佛，承事自歸，專精無量；慈念眾生，未曾瞋恨，不捨一切蚑行、喘息、人物之類；求諸佛法未曾懈廢，一切眾生不可稱計；行菩薩業，無央數劫不近、不遠，為菩薩行未曾退轉，無塞、無闡；又，其菩薩本生信心，有所修行，無量清凈；其清凈者，離垢解明，慇勤修行，奉敬諸佛；棄所貪身，無所慕樂而為儔匹，逮大踴躍無極之歡；篤信為導，歸一切智，應其章句，究竟成就諸菩薩教；修行訓誨，其所聞信無所謗毀，煩惋變業，其心不動；是為十事菩薩心不動。而能住此，便即逮知諸通敏慧。
「菩薩有十事心無所舍。何謂為十？逮成諸佛最正覺道，故曰不捨。教化眾生使從法律，無所遺棄；隨諸佛教，不廢訓誨；從諸善友，依附自歸而不違遠；普詣佛國，稽首跪拜如來、至真，不捨禮節；常求一切功勛之法，不捨大乘；敢值佛
【現代漢語翻譯】 現代漢語譯本：以一種聲音普遍告知十方世界，如同一個佛土一樣，自身所處的場所清凈遍佈所有佛土；興起如道的雲彩，降下佛法的甘露，建立正教，去除一切有為的虛妄想法和放縱的行為，沒有傲慢，清凈；以一個身體顯現眾生的身形，教導一切，精勤不懈，早晚都致力於追求各種神通和敏銳的智慧，展示無數的力量和無畏的形象；這就是菩薩的十種清凈。菩薩安住於此，普遍獲得一切諸佛的莊嚴清凈。 『菩薩有十種心不動搖。哪十種呢？一切所有都施捨而不吝惜，所施捨的都以清凈心而心不動搖；思考明察諸佛深奧的佛法，恭敬諸佛，侍奉並歸依，專心精進無量；慈愛眾生，從未嗔恨，不捨棄一切爬行、喘息、有生命的物類；追求諸佛的佛法從未懈怠，一切眾生不可計數；修行菩薩的行業，經歷無數劫不遠不近，爲了菩薩的修行從未退轉，沒有阻礙，沒有間斷；而且，菩薩本生就具有信心，有所修行，無量清凈；其清凈之處，在於遠離污垢，解脫明悟，勤奮修行，恭敬諸佛；捨棄所貪戀的身體，不羨慕任何伴侶，獲得極大踴躍和無盡的歡喜；堅信不移地以智慧為引導，歸向一切智慧，符合佛經的章句，最終成就菩薩的教誨；修行教導，所聽聞和相信的沒有誹謗和毀壞，煩惱和變故，其心不動搖；這就是菩薩的十種心不動搖。能夠安住於此，便能獲得各種神通和敏銳的智慧。 『菩薩有十種心不捨棄。哪十種呢？成就諸佛最正覺的道，所以說不捨棄。教化眾生使他們遵循佛法，不遺棄任何一個；隨順諸佛的教誨，不廢棄教導；從諸善友那裡，依附歸依而不遠離；普遍前往佛國，向如來、至真稽首跪拜，不捨棄禮節；常常追求一切功勛的佛法，不捨棄大乘；敢於值遇佛
【English Translation】 English version: With one voice, universally proclaiming to the ten directions, like a single Buddha-land, the place where one dwells is pure and pervades all Buddha-lands; raising clouds of the Way, raining down the sweet dew of Dharma, establishing the true teachings, eliminating all conditioned, delusive thoughts and unrestrained actions, without arrogance, pure; manifesting the bodies of sentient beings with one body, teaching all, diligently and tirelessly, day and night striving to seek all kinds of spiritual powers and keen wisdom, displaying countless powers and fearless images; this is the ten purities of a Bodhisattva. A Bodhisattva abiding in this, universally obtains the adornments and purities of all Buddhas. 'A Bodhisattva has ten kinds of unwavering minds. What are the ten? Giving away all possessions without attachment, and with a pure mind, the mind does not waver; contemplating and clearly discerning the profound Dharma of the Buddhas, revering the Buddhas, serving and taking refuge, being wholeheartedly diligent without measure; having compassion for sentient beings, never harboring anger, not abandoning any crawling, breathing, or living beings; seeking the Dharma of the Buddhas without ever being lazy, all sentient beings are countless; practicing the deeds of a Bodhisattva, through countless kalpas, neither near nor far, for the practice of a Bodhisattva, never retreating, without obstruction, without interruption; moreover, the Bodhisattva has innate faith, with practice, immeasurable purity; the purity lies in being free from defilement, liberated and enlightened, diligently practicing, revering the Buddhas; abandoning the body that is craved, not desiring any companions, attaining great joy and boundless delight; firmly believing and taking wisdom as the guide, returning to all wisdom, in accordance with the verses of the scriptures, ultimately accomplishing the teachings of the Bodhisattvas; practicing and teaching, what is heard and believed is without slander or destruction, afflictions and changes, the mind does not waver; these are the ten unwavering minds of a Bodhisattva. Being able to abide in this, one immediately attains all kinds of spiritual powers and keen wisdom. 'A Bodhisattva has ten kinds of minds that do not abandon. What are the ten? Attaining the path of the most perfect enlightenment of all Buddhas, therefore it is said not to abandon. Teaching sentient beings to follow the Dharma, not abandoning any one; following the teachings of all Buddhas, not abandoning instruction; from all good friends, relying and taking refuge without distancing oneself; universally going to the Buddha-lands, bowing and prostrating to the Tathagata, the Truth, not abandoning the etiquette; constantly seeking all meritorious Dharmas, not abandoning the Mahayana; daring to encounter the Buddha
世，凈修梵行；奉護禁戒，終不毀犯；隨諸菩薩勤修道業，不以懈廢；慕求如來訓誨之義，隨時執持，咨受不忘；習諸菩薩本所行愿，皆念思惟，通諸佛教；是為十事菩薩心無所舍。
「菩薩觀慧有十事。何謂為十？觀一切法，分別章句隨時演說；察於三世眾德之本而為說法；視諸菩薩所行本際而開化之；瞻諸法門達其根原；亦睹諸佛所建立業；觀眾總持，以惠法門而用歸之；亦以明智普察世間；視諸法界，順慧而入；瞻知十方，慧無思議；睹諸佛慧，處了世界聖明無量；是為菩薩觀於十慧。
「菩薩講法有十事。何謂為十？宣說諸法皆從緣起；名一切義，悉令歸趣，以積志行；演諸所有亦如幻化；又宣諸法皆亦本空；論議諸經，中間曠絕而無崖底；諸所有業悉無所著；又說諸法強如金剛，一切諸義如來所暢；又說眾業寂寞憺怕；又演諸法悉無所生；講一切法等一本凈，說無合成；是為菩薩講法十事。
「菩薩清凈有十事。何謂為十？其性本凈而無玷汙；除去狐疑、猶豫之結，令其鮮明；棄諸沉吟、六十二見，所行威儀而修禮節；好樂普智、諸通敏慧，所分別辯巍巍清凈；勇猛皦然，四無所畏；修菩薩行，一切游居悉無瑕疵；勸諸菩薩愿愿修習；行無穢濁，百功勛相三十有二；大士之業求于無上正
【現代漢語翻譯】 現代漢語譯本：菩薩在世間，清凈地修持梵行（brahmacarya，清凈的行為），奉行和守護戒律，始終不違犯；跟隨諸位菩薩勤奮修習道業，不懈怠廢弛；仰慕追求如來（tathagata，佛的稱號）的教誨之義，隨時執持，領受而不忘；學習諸位菩薩原本所行的願望，都念誦思惟，通達諸佛的教誨；這是菩薩心中不捨棄的十件事。 『菩薩的觀慧有十件事。哪十件呢？觀察一切法，分別章句，隨時演說；觀察過去、現在、未來三世眾德的根本而為說法；看待諸位菩薩所行的根本，而開導化育他們；觀察諸法門，通達它們的根源；也看到諸佛所建立的功業；觀察總持（dharani，總攝憶持），用智慧法門來歸納它們；也用明智普遍觀察世間；看待諸法界，順應智慧而入；觀察瞭解十方，智慧不可思議；看到諸佛的智慧，處於清凈無量的世界；這是菩薩觀察的十種智慧。 『菩薩講法有十件事。哪十件呢？宣說諸法都是從因緣而生起；說明一切義理，都使它們歸向于積累志向和行為；演說一切所有也如幻化；又宣說諸法也都是本來空無；論議諸經，中間廣闊而沒有邊際；一切所有業都無所執著；又說諸法堅強如金剛，一切義理都是如來所闡明的；又說眾業寂靜安詳；又演說諸法都是無所生；講說一切法等同於本來清凈，說沒有合成；這是菩薩講法的十件事。 『菩薩的清凈有十件事。哪十件呢？其本性清凈而沒有沾染污垢；除去狐疑、猶豫的結，使它鮮明；捨棄沉吟、六十二見（六十二種錯誤的見解），所行威儀而修習禮節；喜好普遍的智慧、諸種神通和敏捷的智慧，所分別的辯才巍巍清凈；勇猛明亮，具有四無所畏（四種無所畏懼的自信）；修習菩薩行，一切游居都沒有瑕疵；勸勉諸位菩薩發願修習；行為沒有污濁，具有百種功勛相和三十二種大丈夫相；大士的功業是求證無上正等正覺（anuttara-samyak-sambodhi，最高的覺悟）。』
【English Translation】 English version: A Bodhisattva, living in the world, practices pure conduct (brahmacarya), upholds and protects the precepts, never violating them; follows all Bodhisattvas in diligently cultivating the path, without laziness or negligence; admires and seeks the meaning of the Tathagata's (title of the Buddha) teachings, always holding them in mind, receiving them without forgetting; learns the original vows of all Bodhisattvas, contemplating and thinking about them, understanding all the Buddha's teachings; these are the ten things that a Bodhisattva does not abandon in their heart. 'A Bodhisattva's wisdom of observation has ten aspects. What are the ten? Observing all dharmas, distinguishing chapters and verses, explaining them at any time; observing the roots of virtues in the past, present, and future three times, and teaching accordingly; regarding the fundamental practices of all Bodhisattvas, and guiding and educating them; observing all dharma gates, understanding their origins; also seeing the deeds established by all Buddhas; observing the dharani (a mnemonic device), using the wisdom of dharma to summarize them; also using clear wisdom to universally observe the world; regarding all dharma realms, entering in accordance with wisdom; observing and understanding the ten directions, with wisdom beyond comprehension; seeing the wisdom of all Buddhas, residing in a pure and immeasurable world; these are the ten wisdoms that a Bodhisattva observes. 'A Bodhisattva's teaching of the Dharma has ten aspects. What are the ten? Proclaiming that all dharmas arise from conditions; explaining all meanings, guiding them towards accumulating aspiration and practice; explaining that all things are like illusions; also proclaiming that all dharmas are originally empty; discussing the sutras, which are vast and without boundaries; having no attachment to all actions; also saying that dharmas are as strong as diamonds, and all meanings are explained by the Tathagata; also saying that all actions are peaceful and tranquil; also explaining that all dharmas are unproduced; teaching that all dharmas are equal to original purity, saying there is no composition; these are the ten aspects of a Bodhisattva's teaching of the Dharma. 'A Bodhisattva's purity has ten aspects. What are the ten? Their nature is originally pure and without defilement; removing the knots of doubt and hesitation, making it clear; abandoning hesitation and the sixty-two views (sixty-two kinds of wrong views), practicing proper conduct and observing etiquette; delighting in universal wisdom, all kinds of supernatural powers, and quick wisdom, with the eloquence of their speech being majestic and pure; being courageous and bright, possessing the four fearlessnesses (four kinds of fearless confidence); practicing the Bodhisattva path, with no flaws in all their actions; encouraging all Bodhisattvas to make vows and practice; acting without impurity, possessing a hundred meritorious marks and the thirty-two marks of a great man; the great being's work is to seek the attainment of anuttara-samyak-sambodhi (supreme enlightenment).'
真之道；歸清白法，嚴凈一切眾德之本凈；是為菩薩十清凈也。菩薩住此，得成諸佛無上清凈。「菩薩印有十事，菩薩大士由是所印具菩薩慧，疾成無上正真之道，為最正覺。何謂為十？「菩薩悉知萬物皆苦——苦復苦、惱復惱、愛別離苦、怨會之苦。雖遭此難，勤求佛法，心不動搖、亦不違舍。
「菩薩之行，不恐、不畏、亦不懷懅，不捨本願，不廢大智、一切敏達，心不違佛道業之要。
「愚癡凡夫自己塵勞、恩愛之戀、修不善本、罵詈菩薩、毀辱輕易、演粗獷辭、瓦石打擲、加以刀杖，菩薩遭此故求佛法，未曾厭廢菩薩之行。
「常行忍辱，多懷仁和，隨經典教亦勤忍辱，具足正行。
「又，其菩薩班宣諸佛深妙之法，處一切智使入己慧，悉具所生，化令眾人歡喜愛法。
「又，其菩薩觀其體慧，致仁和性，興普智心：『吾當成佛無上正真之道，為最正覺。』觀察眾生馳騁周旋五趣之難、憂惱悁悒，使發道心、歡喜悅豫、加大篤信、忻然如是、堅固精進。
「又，其菩薩入于如來無邊際慧，不越境界。如來聖明不可稱限，聞諸佛、世尊班宣經道亦無崖底。不限佛智，于諸文字不生增減，分別諸義，不犯佛教。
「又，其菩薩愛樂無上正真之道，好喜深義，至於微妙
【現代漢語翻譯】 現代漢語譯本 真正的道是迴歸清凈無染的法，嚴謹地凈化一切眾德的根本清凈；這就是菩薩的十種清凈。菩薩安住於此，就能成就諸佛無上的清凈。『菩薩的印記有十件事，菩薩大士由此印記具備菩薩的智慧，迅速成就無上正真的道，成為最正覺。』這十件事是什麼呢？ 『菩薩完全知曉萬物皆苦——苦上加苦、惱上加惱、愛別離的苦、怨憎相會的苦。即使遭遇這些苦難，也勤奮尋求佛法，內心不動搖，也不違背捨棄佛法。 『菩薩的修行，不恐懼、不畏懼、也不懷有憂慮，不捨棄本來的誓願，不廢棄大智慧，一切都敏銳通達，內心不違背佛道事業的要旨。 『愚癡的凡夫自己被塵世的勞苦、恩愛的迷戀所困擾，修習不善的根本，謾罵菩薩、譭謗輕視、說粗俗的話、用瓦石投擲、甚至用刀杖加害，菩薩遭遇這些仍然尋求佛法，從未厭倦放棄菩薩的修行。 『常常修行忍辱，多懷有仁慈和睦，遵循經典教誨也勤奮忍辱，具足正當的行為。 『此外，菩薩宣講諸佛深奧微妙的法，將一切智慧融入自己的智慧，完全具備所生的一切，教化眾人歡喜愛樂佛法。 『此外，菩薩觀察自己的智慧，達到仁慈和睦的本性，興起普遍的智慧之心：『我應當成就佛無上正真的道，成為最正覺。』觀察眾生在五道輪迴中奔波的苦難、憂愁煩惱，使他們發起道心、歡喜愉悅、增加堅定的信仰、欣然如此、堅定精進。 『此外，菩薩進入如來無邊際的智慧，不超越其境界。如來的聖明不可稱量，聽聞諸佛、世尊宣講經道也無邊無際。不限制佛的智慧，對於各種文字不增不減，分別各種意義，不違犯佛教。 『此外，菩薩喜愛無上正真的道，喜好深奧的意義，達到微妙的境界。
【English Translation】 English version The true path is to return to the pure and undefiled Dharma, meticulously purifying the fundamental purity of all virtues; this is the ten purities of a Bodhisattva. A Bodhisattva abiding in this will achieve the unsurpassed purity of all Buddhas. 'The marks of a Bodhisattva are ten things, by which a Bodhisattva Mahasattva is marked with Bodhisattva wisdom, quickly achieving the unsurpassed true path, becoming the most perfect enlightenment.' What are these ten things? 'A Bodhisattva fully knows that all things are suffering—suffering upon suffering, affliction upon affliction, the suffering of separation from loved ones, the suffering of encountering those one hates. Even when encountering these difficulties, they diligently seek the Buddha's Dharma, their minds unwavering, and they do not abandon the Dharma. 'The practice of a Bodhisattva is without fear, without dread, and without anxiety, not abandoning their original vows, not abandoning great wisdom, being quick and perceptive in all things, their minds not deviating from the essence of the Buddha's path. 'Foolish ordinary people, themselves troubled by worldly toil and the attachments of love, cultivating the roots of unwholesome actions, scolding Bodhisattvas, slandering and belittling them, speaking harsh words, throwing stones and tiles, even harming them with knives and sticks, a Bodhisattva, encountering these, still seeks the Buddha's Dharma, never wearying of abandoning the Bodhisattva's practice. 'They constantly practice patience, often harboring kindness and harmony, following the teachings of the scriptures, also diligently practicing patience, fully possessing proper conduct. 'Furthermore, the Bodhisattva proclaims the profound and subtle Dharma of all Buddhas, integrating all wisdom into their own wisdom, fully possessing all that is born, transforming and leading all beings to joyfully love the Dharma. 'Furthermore, the Bodhisattva observes their own wisdom, attaining the nature of kindness and harmony, arousing the mind of universal wisdom: 'I shall achieve the unsurpassed true path of the Buddha, becoming the most perfect enlightenment.' Observing the suffering of beings wandering in the five realms of existence, their worries and afflictions, they cause them to arouse the mind of the path, to be joyful and delighted, to increase their firm faith, to be pleased in this way, and to be steadfast in their diligence. 'Furthermore, the Bodhisattva enters the boundless wisdom of the Tathagata, not transgressing its boundaries. The Tathagata's sacred wisdom is immeasurable, and hearing the Buddhas and World Honored Ones proclaim the scriptures is also boundless. Not limiting the Buddha's wisdom, they do not add to or subtract from the various texts, distinguishing the various meanings, not violating the Buddha's teachings. 'Furthermore, the Bodhisattva loves the unsurpassed true path, delights in profound meanings, reaching the subtle realm.'
無極之慧。以與若干崇于無上，慇勤戀悵，未曾違遠。一切魔眾及與官屬、其諸異學、諸外仇敵無敢當前，未曾廢舍一切智心。菩薩所行饒益如是，終不回還。
「又，其菩薩行道之時無所恐畏、不惜身命，發通慧心修一切智以為元首，皆得諸佛光明照耀，不捨道義、不遠善友。
「又，其菩薩見族姓子、若族姓女志學大乘，使勤修行、慕諸佛法，勸立德本、受一切智，未曾休廢。
「又，其菩薩其所游居等心眾生，亦復平正智慧，為諸群萌班宣經典，普至無上正真之道，趣不退轉，興大慈悲。
「又，其菩薩計諸過去、當來、現在佛思惟為一，以諸德本奉啟諸佛，未曾斷絕觀諸敏慧。是為菩薩十印。以是印故，疾成正覺，印無上法。「菩薩慧光有十事。何謂為十？菩薩大士必當逮成無上正真之道，以佛道照於一切；常見諸佛、平等正覺；了知眾生終沒所生；明識一切經典法品；發菩薩心，常習善友；分別所積眾德之本；解智所印，常見諸佛；曉了開化眾生之類；立如來地，宣無思議法門道堂；識解諸佛隨時建立，普能備具諸度無極；是為菩薩十慧光明。
「菩薩有十事行無量一切眾生、聲聞、緣覺。何謂為十？
「於是，菩薩修本際行，不備諸愿終不取證。
「又，其
【現代漢語翻譯】 現代漢語譯本 無極的智慧，與那些崇尚無上（至高無上）的人在一起，他們慇勤地愛慕和渴望，從未遠離。一切魔眾以及他們的官屬、各種異端學說、所有外來的仇敵都不敢在他們面前出現，他們從未放棄追求一切智慧的心。菩薩所行的饒益眾生之事就是這樣，最終不會退轉。 此外，菩薩在修行時，無所畏懼，不吝惜自己的生命，發起通達的智慧之心，以一切智慧為首要目標，都能得到諸佛的光明照耀，不捨棄道義，不遠離善友。 此外，菩薩見到有善家子弟或善家女子立志學習大乘佛法，就勸勉他們勤奮修行，仰慕諸佛的教法，勸導他們建立功德的根本，接受一切智慧，從不懈怠。 此外，菩薩對於他們所居住的地方的眾生，以平等的心對待，也以平等的智慧對待，為所有眾生宣講經典，普遍引導他們走向無上正真之道，達到不退轉的境界，興起大慈大悲之心。 此外，菩薩將過去、未來、現在諸佛的教誨視為一體，以各種功德的根本供奉諸佛，從未間斷地觀察各種敏銳的智慧。這就是菩薩的十種印記。憑藉這些印記，他們迅速成就正覺，印證無上的佛法。菩薩的智慧之光有十種表現。這十種是什麼呢？菩薩大士必定會成就無上正真之道，以佛道照耀一切；常常見到諸佛，平等正覺；瞭解眾生最終的歸宿；明瞭所有經典法門的品類；發起菩薩心，常常親近善友；分別所積累的各種功德的根本；理解智慧所印證的真理，常常見到諸佛；曉悟並開化眾生的種類；建立如來之地，宣講不可思議的法門道場；認識並理解諸佛隨時建立的教法，普遍具備各種度脫眾生的無極方法；這就是菩薩的十種智慧光明。 菩薩有十種行為超越一切眾生、聲聞、緣覺。這十種是什麼呢？ 於是，菩薩修習根本的修行，不具備所有的願望，最終不會證得果位。 此外，菩薩
【English Translation】 English version Boundless wisdom, being with those who revere the unsurpassed (supreme), diligently loving and longing, never having been far away. All the demon hosts and their officials, all the heterodox teachings, all external enemies dare not appear before them, they have never abandoned the mind of seeking all wisdom. The bodhisattva's actions of benefiting beings are like this, and they will ultimately not regress. Furthermore, when a bodhisattva practices the path, they are fearless, not sparing their own lives, initiating the mind of penetrating wisdom, taking all wisdom as the primary goal, and all can receive the light of the Buddhas, not abandoning the path, not being far from good friends. Furthermore, when a bodhisattva sees a son or daughter of a good family who aspires to learn the Mahayana Dharma, they encourage them to diligently practice, admire the teachings of the Buddhas, encourage them to establish the root of merit, accept all wisdom, and never slacken. Furthermore, the bodhisattva treats the beings in the places where they dwell with an equal mind, and also with equal wisdom, proclaiming the scriptures to all beings, universally guiding them towards the unsurpassed true path, reaching the state of non-retrogression, and arousing great compassion. Furthermore, the bodhisattva regards the teachings of the Buddhas of the past, future, and present as one, offering the root of all merits to the Buddhas, never ceasing to observe all keen wisdom. These are the ten seals of a bodhisattva. By virtue of these seals, they quickly attain enlightenment, verifying the unsurpassed Dharma. The light of a bodhisattva's wisdom has ten manifestations. What are these ten? A great bodhisattva will surely attain the unsurpassed true path, illuminating all with the Buddha's path; they always see the Buddhas, equal and enlightened; they understand the final destination of beings; they clearly know the categories of all scriptures and Dharma teachings; they initiate the bodhisattva mind, always associating with good friends; they distinguish the roots of all merits accumulated; they understand the truth verified by wisdom, always seeing the Buddhas; they understand and enlighten the types of beings; they establish the land of the Tathagata, proclaiming the inconceivable Dharma teachings; they recognize and understand the teachings established by the Buddhas at all times, universally possessing all the boundless methods of liberating beings; these are the ten lights of a bodhisattva's wisdom. A bodhisattva has ten actions that surpass all beings, sravakas, and pratyekabuddhas. What are these ten? Thus, a bodhisattva practices the fundamental practice, and without fulfilling all vows, they will not ultimately attain the fruit. Furthermore, the bodhisattva
菩薩殖眾德本，發心勸助一切法界，不著諸法。
「又，其菩薩行道之時，察諸所行猶如幻化，諸法寂然而不迷惑；諸佛亦然。
「又，其菩薩去諸眾生妄想之著，于無數劫修菩薩行、具足大愿，不起疲懈。
「又，其菩薩奉行諸法悉無所著，諸法自然悉亦寂靜亦不滅度，要當備悉一切智教。
「又，其菩薩知諸妄想及無想愿，宣無數劫所從本末真諦之行。
「又，其菩薩解一切法悉無所有，雖解空無，不廢道行，求諸佛法。
「又，其菩薩發意之頃普入三界，亦悉普解三世之義，其心所達，中間迥絕，靡所不通。
「又，其菩薩用一人故在生死難，無央數劫行菩薩法，而建立志於一切智，如為一人忍諸勞惓；為諸眾生亦復俱然，終立之大道不懈廢以為勞厭當來之苦。「又，其菩薩備菩薩行，不肯速取無上正真之道。為一切故，周旋塵勞，開化饒益無數眾生，使立佛道。是為菩薩十無量行。菩薩住此疾成正覺。
「菩薩有十事，心不怯弱發其道心。何謂為十？
「菩薩自念：『一切諸魔及眾魔天當見降伏，心不怯弱；當以正法，諸外異道為我降伏，身當歡悅諸眾生界，心不弱劣。』具足一切諸度無極，備悉法界。
「為眾生故，積累合集具功德品。其
【現代漢語翻譯】 現代漢語譯本 菩薩積聚各種功德的根本，發起心願勸導幫助一切法界（宇宙萬有），不執著于任何事物。 『此外，當菩薩修行時，觀察所做的一切都如幻化，明白一切事物本性寂靜而不迷惑；諸佛也是如此。』 『此外，菩薩去除眾生虛妄的執著，在無數劫中修行菩薩道、圓滿大愿，不感到疲憊懈怠。』 『此外，菩薩奉行一切法而不執著，明白一切法自然寂靜，既不生也不滅，應當完全通曉一切智慧的教導。』 『此外，菩薩瞭解一切虛妄的念頭和無念的願望，宣說無數劫以來所遵循的根本和究竟真理的修行。』 『此外，菩薩理解一切事物都是空無所有的，雖然理解空性，但不放棄修行，追求諸佛的教法。』 『此外，菩薩在發心的瞬間就普遍進入三界（欲界、色界、無色界），也普遍理解過去、現在、未來三世的意義，其心所能達到的境界，中間沒有任何阻礙，無所不通。』 『此外，菩薩爲了一個人而在生死輪迴中，在無數劫中修行菩薩道，並立志於成就一切智慧，如同爲了一個人而忍受各種勞累；爲了所有眾生也是如此，最終堅定地走上大道而不懈怠，不因未來的苦難而感到厭倦。』 『此外，菩薩圓滿菩薩的修行，不急於證得無上正等正覺的佛果。爲了所有眾生，在世俗中周旋，開導教化利益無數眾生，使他們走上成佛之道。這就是菩薩的十種無量修行。菩薩安住於此，迅速成就正覺。』 『菩薩有十件事，心中不會怯懦，從而發起道心。這十件事是什麼呢？』 『菩薩自己想到：『一切魔及其魔天都會被我降伏，心中不會怯懦；我將用正法降伏一切外道，身心將使一切眾生界歡喜，心中不會軟弱。』圓滿一切度無極，通曉一切法界。』 『爲了眾生，積累和聚集各種功德。』
【English Translation】 English version The Bodhisattva cultivates the roots of all virtues, initiates the aspiration to encourage and assist all Dharma realms (the entirety of the universe), and is not attached to any phenomena. 'Furthermore, when the Bodhisattva practices the path, they observe all their actions as if they were illusions, understanding that all phenomena are inherently tranquil and without delusion; the Buddhas are also like this.' 'Furthermore, the Bodhisattva removes the deluded attachments of sentient beings, practices the Bodhisattva path for countless kalpas, fulfills great vows, and does not feel weary or懈怠 (xie dai, lazy).' 'Furthermore, the Bodhisattva practices all dharmas without attachment, understanding that all dharmas are naturally tranquil, neither arising nor ceasing, and should fully comprehend the teachings of all wisdom.' 'Furthermore, the Bodhisattva understands all deluded thoughts and the aspiration of non-thought, proclaiming the practice of the fundamental and ultimate truth that has been followed for countless kalpas.' 'Furthermore, the Bodhisattva understands that all phenomena are empty and without substance, and although understanding emptiness, does not abandon practice, seeking the teachings of the Buddhas.' 'Furthermore, the Bodhisattva, in the moment of initiating aspiration, universally enters the three realms (desire realm, form realm, formless realm), and also universally understands the meaning of the three times (past, present, future). The realm that their mind reaches is without any obstruction in between, and is all-pervasive.' 'Furthermore, the Bodhisattva, for the sake of one person, remains in the cycle of birth and death, practicing the Bodhisattva path for countless kalpas, and establishes the aspiration to achieve all wisdom, enduring all hardships as if for one person; it is the same for all sentient beings, ultimately firmly walking the great path without懈怠 (xie dai, laziness), and not feeling weary of the suffering to come.' 'Furthermore, the Bodhisattva fulfills the practice of the Bodhisattva, not rushing to attain the supreme, perfect enlightenment of Buddhahood. For the sake of all sentient beings, they engage in worldly affairs, guiding and benefiting countless sentient beings, leading them onto the path of Buddhahood. These are the ten immeasurable practices of the Bodhisattva. The Bodhisattva who abides in this quickly achieves enlightenment.' 'The Bodhisattva has ten things, in which their mind is not timid, thus initiating the aspiration for the path. What are these ten things?' 'The Bodhisattva thinks to themselves: 『All demons and their demon heavens will be subdued by me, and my mind will not be timid; I will subdue all heretics with the true Dharma, and my body and mind will bring joy to all sentient realms, and my mind will not be weak.』 They fulfill all perfections without limit, and understand all Dharma realms.' 'For the sake of sentient beings, they accumulate and gather all meritorious qualities.'
無上正真道者為大精進，雖為難辦，亦為大業。意菩薩行，不以怯弱開化一切眾生境界，順使隨律，為尊勸誨。
「十方世界形貌各異、其被服者無央數種，菩薩入中從其所樂，在於其中成最正覺。
「又，其菩薩心自發念：『吾所曾學修菩薩行皆從己出，若來求索手、腳、耳、鼻、肌肉、骨、髓、妻、子、男、女、象馬車乘、國邑城郭、眷屬、走使悉能施與，不逆人意。』以見眾人來有所求索，發心之頃恣其所樂，不起患厭。其身欲安一切眾生而懷愍哀，既有所施，無所希望，大哀為首，歸無極慈，不以為怯。
「又，其菩薩遵修其行。諸在三界、諸佛法者、眾生佛土、群萌諸世，虛空境界、諸法音聲，悉為寂然，歸趣滅度。
「諸法漸漸，一念之頃了平等應，分別解之，成最正覺。
「悉趣譬喻，勸助神通，修行造證，無念、不念，不令別異。無若干行而節度之，使無財業、無造因緣，不為分異、亦無不分。
「為無數法所作不過，以無二慧曉了諸二、以無想慧解諸有想、以無念慧識知諸念、無若干慧曉了若干、以無限智曉諸少明、以度世智明曉世俗一切所行、以世聖光開化方俗闇冥諸塞。「無過去智，悉能分別諸過去世；歸無人地，明識一切眾生境界。出諸倚著，遊行所
【現代漢語翻譯】 現代漢語譯本：無上正真之道在於大精進，雖然難以做到，卻也是偉大的事業。菩薩修行，不以怯懦來開化一切眾生的境界，順應他們的意願，遵循規律，以尊敬的態度勸導教誨。 『十方世界形貌各異，他們所穿的衣服有無數種，菩薩進入其中，順應他們的喜好，在其中成就最正覺（anuttara-samyak-sambodhi，無上正等正覺）。』 『此外，菩薩心中自己發願：』我所曾經學習修行的菩薩行（bodhisattva-caryā，菩薩的修行）都源於自身，如果有人來求索我的手、腳、耳朵、鼻子、肌肉、骨頭、骨髓、妻子、兒子、男人、女人、大象、馬匹、車乘、國家、城池、眷屬、僕人，我都能施捨給予，不違揹他們的意願。』看到眾人前來有所求索，發心之時就隨他們的喜好，不產生厭煩。他希望安樂一切眾生，心懷憐憫，施捨之後，不求回報，以大悲為首，歸於無極的慈愛，不因此而膽怯。 『此外，菩薩遵循修行。三界（trayo dhātava，欲界、色界、無色界）中的一切、諸佛的教法、眾生的佛土、一切萌芽的世間、虛空的境界、一切法的音聲，都歸於寂靜，趨向滅度（nirvāṇa，涅槃）。』 『一切法漸漸地，在一念之間了悟平等相應，分別理解它們，成就最正覺。』 『一切都用譬喻來引導，勸勉幫助神通（abhijñā，超自然能力）的修行，證得無念、不念的狀態，不使它們有所差別。不以若干種修行來限制它，使之沒有財物業報、沒有造作因緣，不加以分別，也沒有不分別。』 『所作所為不超越無數的法，以無二的智慧明瞭諸二，以無想的智慧理解諸有想，以無念的智慧認識諸念，以無若干的智慧明瞭若干，以無限的智慧明瞭諸少明，以度世的智慧明瞭世俗的一切行為，以世間的聖光開化地方風俗的黑暗和閉塞。』『沒有過去的智慧，卻能分別過去的一切世；歸於無人之地，明瞭認識一切眾生的境界。』脫離一切執著，所
【English Translation】 English version: The supreme and true path lies in great diligence, which, though difficult to achieve, is also a great undertaking. A Bodhisattva practices without timidity to enlighten all beings' realms, complying with their wishes, following the rules, and advising with respect. 'The forms of the ten directions of the world are different, and the clothes they wear are countless. Bodhisattvas enter into them, according to their preferences, and attain the most perfect enlightenment (anuttara-samyak-sambodhi) therein.' 'Furthermore, the Bodhisattva makes a vow in their heart: 'All the Bodhisattva practices (bodhisattva-caryā) that I have learned and cultivated come from myself. If anyone asks for my hands, feet, ears, nose, muscles, bones, marrow, wife, children, men, women, elephants, horses, carriages, countries, cities, relatives, or servants, I will give them all without going against their wishes.' Seeing people come to ask for something, at the moment of making the vow, they follow their preferences without feeling annoyed. They wish to bring peace to all beings, with compassion in their hearts. After giving, they do not seek anything in return, with great compassion as the foremost, returning to boundless love, and not being timid because of it.' 'Furthermore, the Bodhisattva follows their practice. Everything in the three realms (trayo dhātava), the teachings of all Buddhas, the Buddha lands of beings, all sprouting worlds, the realms of emptiness, and the sounds of all dharmas, all return to silence, moving towards extinction (nirvāṇa).' 'All dharmas gradually, in a single moment, understand equality and correspondence, separately understanding them, and achieving the most perfect enlightenment.' 'Everything is guided by metaphors, encouraging and assisting the practice of supernormal powers (abhijñā), attaining the state of no-thought and non-thought, without making them different. Not limiting it with several practices, so that there is no karmic retribution of wealth, no cause for creation, not distinguishing, nor not distinguishing.' 'What is done does not exceed countless dharmas, with non-dual wisdom understanding all dualities, with non-thought wisdom understanding all thoughts, with no-thought wisdom recognizing all thoughts, with no-several wisdom understanding several, with infinite wisdom understanding the little understanding, with the wisdom of transcending the world understanding all worldly actions, with the holy light of the world enlightening the darkness and obstruction of local customs.' 'Without the wisdom of the past, they can distinguish all past lives; returning to the land of no-person, clearly understanding the realms of all beings.' Free from all attachments, what
作合集眾行，明識一切諸究竟慧，解諸究暢、解諸不暢。以純淑慧開解塵勞，而分別知無盡本際，開化諸盡，曉了法界，為第一智。
「其身普現十方世界，入于無數音聲言教，從其無限而宣訓誨。一自然慧入無自然，一聖明行伸敘所修、現若干行。一切諸法悉不可得，解此義者以致無極，示現變化。示現變化成最正覺，至於大慧顯大神足，則以普智感動興行化諸群黎，是無怯弱。是為菩薩十無怯弱。
「菩薩有十事心如大山。何謂為十？
「於是，菩薩常修精進，專志思惟諸通敏慧。
「又，其菩薩觀一切法本凈如空，而解諸法悉從顛倒。無央數劫修菩薩行，興發其心，豐盛一切清白之法；解知如來無量慧義，以能奉行諸清白法。「菩薩興發諸佛經道，平等清和，順善親友。所因發心，不懷疑結；尊敬經典，不當念異。法于餘業，唯當恭恪、謙下卑順，一切所有施無所吝，漸近道法。
「菩薩愍哀一切眾生，忍諸憂患、眾苦之惱。假使遭遇危身之患、失命之難、罵詈毀辱、刀杖加形皆能忍之，不懷戚悒、定心不亂、不起瞋恨。懷無極慈愍念群黎，被大德鎧而不退還，不廢道意益加慇勤。興無極哀，其哀益廣。所以者何？佛子當知：菩薩所行一切諸法皆因由生。具足護行如來、正真，
【現代漢語翻譯】 現代漢語譯本 聚集所有修行，明瞭所有究竟的智慧，理解通達和不通達之處。以純凈的智慧開解塵世的煩惱，從而分別知曉無盡的本源，開化一切終結，明瞭法界，成為第一智慧。 其身形普遍顯現在十方世界，進入無數的聲音言教，從無限中宣講教誨。一種自然的智慧進入無自然，一種聖明的行為闡述所修行的，展現若干行為。一切諸法都不可得，理解這個道理的人可以達到無極，示現變化。示現變化成就最正覺，達到大智慧，顯現大神足，就以普遍的智慧感動並興起教化眾生，這是沒有怯弱的。這就是菩薩的十種無怯弱。 菩薩有十種心像大山一樣穩固。哪十種呢？ 於是，菩薩常常修習精進，專心思考各種通達敏銳的智慧。 而且，菩薩觀察一切法的本性清凈如虛空，從而理解一切法都來自顛倒。在無數劫中修行菩薩行，發起其心，豐盛一切清凈的法；理解如來無量的智慧含義，從而能夠奉行各種清凈的法。 菩薩興起諸佛的經道，平等清和，順從善良的親友。因為發心，不懷疑結；尊敬經典，不應當有其他想法。對於其他事務，唯當恭敬、謙虛卑順，一切所有都施捨而不吝惜，逐漸接近道法。 菩薩憐憫一切眾生，忍受各種憂患、眾苦的煩惱。即使遭遇危及身體的災難、喪失生命的危險、謾罵侮辱、刀杖加身，都能忍受，不懷憂愁，心定不亂，不起嗔恨。懷著無盡的慈悲憐憫眾生，披上大德的鎧甲而不退縮，不放棄道心，更加勤奮。興起無盡的哀憫，這種哀憫更加廣大。這是為什麼呢？佛子應當知道：菩薩所修行的一切法都是因緣而生。具足護持如來、正真的修行。
【English Translation】 English version Gathering all practices, clearly understanding all ultimate wisdoms, comprehending what is understood and not understood. With pure wisdom, unraveling the defilements of the world, thereby discerning the endless origin, enlightening all endings, understanding the Dharma realm, and becoming the foremost wisdom. Their bodies universally appear in the ten directions of the world, entering countless sounds and teachings, proclaiming instructions from the infinite. A natural wisdom enters the non-natural, a sacred and clear practice elaborates on what has been cultivated, manifesting various actions. All dharmas are unattainable; those who understand this meaning can reach the limitless, manifesting transformations. Manifesting transformations, they achieve the most perfect enlightenment, reaching great wisdom, displaying great spiritual powers, and then, with universal wisdom, they inspire and educate all beings, without any timidity. These are the ten non-timidities of a Bodhisattva. A Bodhisattva has ten minds as firm as great mountains. What are these ten? Therefore, a Bodhisattva constantly cultivates diligence, focusing their mind on contemplating all penetrating and sharp wisdoms. Moreover, a Bodhisattva observes that the nature of all dharmas is pure like space, thus understanding that all dharmas arise from delusion. Through countless kalpas, they cultivate the Bodhisattva path, arousing their minds, enriching all pure dharmas; understanding the immeasurable wisdom of the Tathagata, thereby being able to practice all pure dharmas. A Bodhisattva promotes the sutras and paths of all Buddhas, being equal, peaceful, and harmonious, following good friends. Because of their aspiration, they do not doubt or become entangled; they respect the scriptures and should not have other thoughts. Regarding other matters, they should be respectful, humble, and obedient, giving away all possessions without stinginess, gradually approaching the Dharma. A Bodhisattva has compassion for all beings, enduring all worries, sufferings, and afflictions. Even if they encounter dangers to their body, threats to their life, insults, or physical harm, they can endure it all, without sorrow, with a calm and undisturbed mind, without arising anger. They hold boundless compassion for all beings, wearing the armor of great virtue without retreating, not abandoning their aspiration for the path, and becoming more diligent. They arouse boundless compassion, and this compassion becomes even more vast. Why is this so? Disciples of the Buddha should know: all dharmas practiced by a Bodhisattva arise from causes and conditions. They fully protect and practice the true teachings of the Tathagata.
曉了諸法，忍辱仁和以為豪位。
「菩薩大士修大功德，威神巍巍。若在天上，諸天中尊；若在世間，人中位高，面像端政，勢力第一，眷屬強盛，所欲自由；若為帝主，無極貴姓，功勛無限，智慧廣遠。
「不好愛慾、不以財賄，眷屬自在，用為安隱；唯愛道法，喜法、樂法、慕法、求法，以法為室、因法得護、自歸於法、因法得度、常求法義、以法為樂、思惟經典。以是比像而得安居，不隨魔教。所以者何？若有菩薩發意之頃，蠲除眾生、吾我魔界，使住佛境。「又，其菩薩精進如是，無央數劫修菩薩行，自知如此：『吾於今日逮學無上正真之道，不恐、不畏、亦不懷懅。修菩薩行，有斯行已，吾今當成最正覺道，然于來世無央數劫修菩薩行自知見之。』
「又，睹異學難化難療、無反覆心、不識報恩，欲教此眾故被德鎧，游在眾生而得自在，見兇惡眾不以為厭，不憎惡人、塵欲之故而退還也。
「又，其菩薩不信仰人，發大道意：『吾以是行合集菩薩，身獨當辦，不須他人。于當來劫奉開士法，以己志行具諸佛法，興心存在無上大道。』以唯愿樂開化眾生、樂化眾生；信菩薩行，自凈志性亦能復凈他人性行；解深境界亦復分別他人土地，去來今佛合一境土。
「又，其菩薩不見
【現代漢語翻譯】 現代漢語譯本：通曉一切法，以忍辱和仁愛為最高貴的品德。 菩薩大士修行大功德，威嚴神聖。如果在天上，是諸天中最尊貴的；如果在世間，是人中地位最高的，相貌端正，勢力第一，眷屬強盛，所欲皆能自由實現；如果成為帝王，擁有無比尊貴的姓氏，功勛無限，智慧廣博深遠。 不貪愛慾，不被財物賄賂，眷屬自在，以此為安穩；只愛慕道法，歡喜法、樂於法、渴慕法、尋求法，以法為居室，因法得到庇護，自己歸依於法，因法得到解脫，常常尋求法的意義，以法為快樂，思惟經典。以這樣的比喻來安住，不隨從魔的教導。這是為什麼呢？如果菩薩發心的時候，就能去除眾生、我執和魔的境界，使他們安住在佛的境界。 而且，這位菩薩精進如此，在無數劫中修行菩薩行，自己知道：『我今天已經證得無上正真之道，不恐懼、不害怕、也不憂慮。修行菩薩行，有了這樣的修行，我今天應當成就最正覺道，並且在未來的無數劫中修行菩薩行，自己能預見。』 而且，看到那些異端邪說難以教化、難以治療，沒有悔改之心，不認識報恩，爲了教化這些眾生，所以披上德行的鎧甲，遊走在眾生之中而得自在，見到兇惡的眾生不感到厭惡，不憎恨惡人，不會因為塵世的慾望而退縮。 而且，這位菩薩不依賴他人，發大道的意願：『我以這樣的修行來聚集菩薩，自己獨自承擔，不需要他人。在未來的劫中奉行開士的法，以自己的志向和行為來具足諸佛的法，發心存在於無上大道。』只願樂於開化眾生，喜歡教化眾生；相信菩薩的修行，自己清凈心性也能使他人清凈心性；理解深奧的境界也能分別他人的土地，過去、現在、未來的佛都處於同一個境界。 而且，這位菩薩不認為
【English Translation】 English version: Having understood all dharmas, they regard forbearance and benevolence as their most noble position. Bodhisattva Mahasattvas cultivate great merits, their majestic power is awe-inspiring. If they are in the heavens, they are the most honored among the gods; if they are in the world, they are the highest in position among humans, with dignified appearances, the greatest influence, strong retinues, and freedom to fulfill all their desires; if they become emperors, they possess infinitely noble lineages, boundless merits, and vast wisdom. They do not crave desires, are not bribed by wealth, their retinues are at ease, and they use this as their peace; they only love the Dharma, rejoice in the Dharma, delight in the Dharma, yearn for the Dharma, seek the Dharma, take the Dharma as their dwelling, gain protection through the Dharma, take refuge in the Dharma, attain liberation through the Dharma, constantly seek the meaning of the Dharma, take the Dharma as their joy, and contemplate the scriptures. They abide in this way, not following the teachings of Mara. Why is this? If a Bodhisattva has the intention, they can remove the realms of sentient beings, ego, and Mara, and cause them to abide in the realm of the Buddha. Moreover, this Bodhisattva is so diligent, cultivating the Bodhisattva path for countless kalpas, knowing themselves: 'Today I have attained the unsurpassed, true, and correct path, without fear, without dread, and without worry. Having cultivated the Bodhisattva path, with this practice, I shall today attain the most perfect enlightenment, and in countless future kalpas, I will cultivate the Bodhisattva path, and I can foresee it.' Moreover, seeing those heretics who are difficult to teach and difficult to cure, who have no remorse, and who do not recognize gratitude, in order to teach these beings, they put on the armor of virtue, roam among beings and attain freedom, seeing evil beings without disgust, not hating evil people, and not retreating because of worldly desires. Moreover, this Bodhisattva does not rely on others, but generates the intention of the Great Path: 'I will gather Bodhisattvas through this practice, I will undertake it alone, without needing others. In future kalpas, I will uphold the Dharma of the Bodhisattvas, and with my own aspirations and actions, I will fulfill the Dharmas of all Buddhas, and my mind will exist in the unsurpassed Great Path.' They only wish to enlighten beings, and they delight in teaching beings; they believe in the Bodhisattva path, and their own pure nature can also purify the nature and conduct of others; they understand profound realms and can also distinguish the lands of others, the Buddhas of the past, present, and future are in one realm. Moreover, this Bodhisattva does not see
諸法，亦復不睹諸菩薩行，不觀備悉諸開士義，亦復不見教眾生義，亦復不察奉諸佛法、亦復不見當逮無上正真道法已成、今成、方當成者，亦復不見班宣經道不得說者、亦無講者。
「菩薩大士不從大道而退還耶。所以者何？佛子當知：是生菩薩因求諸法成最正覺。行一切法不隨倒見，益加精勤遵習德本，所行清凈，具足智慧。一發心頃，功勛、名德日新增益，不恐、不畏、亦不懷懅，因疾成無上正真之道。是為十事心如大山。
「菩薩有十事慧如江海，入無上道。何謂為十？「入于眾生無量境界。
「又，其，佛子！菩薩普游十方諸佛境界，以大宮殿入于聖室，習無思想。「又，其菩薩修治無量一切空界，游于虛空而無掛礙。十方寂然，如水、如網，以普平等。
「又，其菩薩善入法界而游無為。所入無斷，不計有常；所入無際，無造、無滅。曉了所入，靡不周至。
「又，其積眾德本自歸過去、當來、現在諸佛、世尊，菩薩、法師、聲聞、緣覺、諸凡夫士亦于其所而造德本。復勸眾人：以是德本，去來今佛成正覺時——已成、今成、方當成者——去來今佛班宣經道——以說、今說、方當說者——彼眾生類諸啟受法——已成至道、意欲向道、方得道者——教化眾生。此諸德本合斯
【現代漢語翻譯】 現代漢語譯本 對於一切法，也不觀察諸菩薩的修行，不觀察諸開士（菩薩的別稱）的完備意義，也不觀察教化眾生的意義，也不考察奉行諸佛的教法，也不觀察已經成就、正在成就、將要成就的無上正真道法，也不觀察宣講經道（佛陀的教誨）的不可言說之處，也沒有講說者。 『菩薩大士不會從大道退還。為什麼呢？佛子應當知道：這些菩薩因為尋求諸法而成就最正覺（無上正等正覺）。修行一切法不隨從顛倒的見解，更加精進地遵循修習德本（善行的根本），所行清凈，具足智慧。一旦發心，功勛、名德日益增長，不恐懼、不畏懼、也不憂慮，因此迅速成就無上正真之道。這就是十種心如大山般堅固。』 『菩薩有十種智慧如江海般深廣，進入無上道。哪十種呢？』『進入眾生無量的境界。』 『又，佛子！菩薩普遍遊歷十方諸佛的境界，以大宮殿進入聖室（佛的居所），修習無思想。』『又，菩薩修治無量的一切空界，游于虛空而沒有掛礙。十方寂靜，如水、如網，普遍平等。』 『又，菩薩善於進入法界（宇宙萬法的本體）而游于無為（不造作）。所入之處沒有斷絕，不執著于常；所入之處沒有邊際，沒有造作、沒有滅亡。明瞭所入之處，沒有不周遍到達的。』 『又，菩薩積累眾多的德本，歸向過去、未來、現在諸佛、世尊（佛的尊稱），菩薩、法師、聲聞（聽聞佛陀教誨而修行的人）、緣覺（獨自覺悟的人）、諸凡夫俗士，也在他們那裡造作德本。又勸告眾人：以這些德本，過去、未來、現在佛成就正覺時——已經成就、正在成就、將要成就的——過去、未來、現在佛宣講經道——已經宣說、正在宣說、將要宣說的——那些眾生接受教法——已經成就至道、意欲趨向道、將要得到道的人——教化眾生。這些德本與此相合。』
【English Translation】 English version Regarding all dharmas, they also do not observe the practices of the Bodhisattvas, do not contemplate the complete meanings of the Bodhisattvas (enlightened beings), nor do they observe the meaning of teaching sentient beings, nor do they examine the practice of upholding the teachings of all Buddhas, nor do they observe the unsurpassed, true, and correct Dharma that has been attained, is being attained, and will be attained, nor do they observe the unutterable aspects of the sutras being proclaimed, nor is there a speaker. 'Bodhisattvas, great beings, do not retreat from the Great Path. Why is that? Disciples of the Buddha should know: these Bodhisattvas, because they seek all dharmas, attain the most perfect enlightenment (Anuttara-samyak-sambodhi). They practice all dharmas without following inverted views, diligently adhere to and practice the roots of virtue (the basis of good deeds), their actions are pure, and they are endowed with wisdom. Once they have made the aspiration, their merits and virtues increase daily, they are not afraid, not fearful, nor do they worry, and thus they quickly attain the unsurpassed, true, and correct path. These are the ten aspects of the mind that are as firm as a great mountain.' 'Bodhisattvas have ten kinds of wisdom as vast as the oceans, entering the unsurpassed path. What are the ten? 'Entering the immeasurable realms of sentient beings.' 'Furthermore, disciples of the Buddha! Bodhisattvas universally travel through the realms of all Buddhas in the ten directions, entering the sacred chamber (the abode of the Buddha) with great palaces, practicing non-thought.' 'Furthermore, Bodhisattvas cultivate the immeasurable realms of all emptiness, traveling in the void without hindrance. The ten directions are still, like water, like a net, universally equal.' 'Furthermore, Bodhisattvas are skilled in entering the Dharma realm (the essence of all phenomena) and travel in non-action (non-fabrication). What they enter has no cessation, they do not cling to permanence; what they enter has no boundary, there is no creation, no destruction. They understand what they enter, and there is nowhere they do not reach.' 'Furthermore, they accumulate many roots of virtue, dedicating them to the Buddhas, World Honored Ones (a title for the Buddha), Bodhisattvas, Dharma teachers, Sravakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own), and all ordinary people of the past, future, and present, and they also create roots of virtue in their presence. They also encourage others: with these roots of virtue, when the Buddhas of the past, future, and present attain enlightenment—those who have attained, are attaining, and will attain—when the Buddhas of the past, future, and present proclaim the sutras—those that have been proclaimed, are being proclaimed, and will be proclaimed—those sentient beings who receive the teachings—those who have attained the ultimate path, desire to approach the path, and will attain the path—they teach sentient beings. These roots of virtue are in accordance with this.'
眾善，勸助一切，不求望報，於今現世不發疲厭。
「又，其菩薩一一發意入過去世、游無數劫，於一一劫見百億佛；若干無數不可計會、不可思議百千億劫，其所徹睹不可譬喻。入興佛世超過諸喻，亦觀諸佛眾會道場，為諸菩薩、聲聞說法。開化眾生，壽命短長所建立者而無所住。如於一劫所開度人，一切諸劫不可稱限。若於其劫世無佛時，菩薩知之，于其劫中應當修立大道德本，無能為勸開道教者然為講說。見去來佛純淑德本，入無量劫觀察其義，而無厭足入過去劫。
「又，其菩薩入于當來，思惟觀察游諸當來無量劫數：於何劫中當有正覺？何時無佛？當於何劫佛出於世？如來、至真多少之數？其號云何？出何佛土？其界名號、開化度脫、樂何眾生、壽命長短？豫睹無量不可計劫，不以勞倦。
「又，其菩薩入于現在，觀十方界，班宣無際諸佛國土，分別方面，遐邇分數。諸佛思惟察其本末，得成無上正真之道。詣佛樹下，求取芻草，布地坐樹，降魔官屬。起入城邑、上于天上，廣說經義而轉法輪教誨眾生，現作佛事，成最正覺。釋梵勸助，舍其壽命至於無餘，至泥洹界而取滅度。流佈經道，將護教訓，興隆法化，莊嚴廟寺，供養影象，修法塔廟。念諸佛土，一一發心入於十方無數佛國，普
【現代漢語翻譯】 現代漢語譯本 行持一切善事，勸勉幫助一切眾生，不求回報，在今生今世不感到疲憊厭倦。 『此外，菩薩發願進入過去世，遊歷無數劫，在每一劫中見到百億佛；在若干無數不可計數、不可思議的百千億劫中，他們所徹底見到的景像是無法比喻的。進入佛陀興盛的時代，超越一切比喻，也觀察諸佛的集會道場，為諸菩薩、聲聞說法。開化眾生，觀察佛陀壽命的長短以及所建立的教法，而內心不執著于任何事物。如同在一劫中所開導度化的人，在一切劫中是無法計算的。如果在某一劫中世間沒有佛陀，菩薩會知道，並在那一劫中應當修立偉大的道德根本，即使沒有人勸導開示佛道，也會為眾生講說。他們見到過去和未來的佛陀純熟的德行根本，進入無量劫觀察其中的意義，而不會感到厭倦，並進入過去的劫數。 『此外，菩薩進入未來，思考觀察遊歷未來的無量劫數：在哪個劫中會有正覺？何時沒有佛陀？在哪個劫中佛陀會出現在世間？如來、至真的數量有多少？他們的名號是什麼？出自哪個佛土？那個世界的名稱是什麼？他們開化度脫、喜歡度化哪些眾生？壽命的長短如何？預先看到無量不可計數的劫數，而不感到勞累疲倦。 『此外，菩薩進入現在，觀察十方世界，普遍宣揚無邊無際的諸佛國土，分別各個方位，遠近的距離。諸佛思考觀察其根本和末端，得以成就無上正真之道。前往菩提樹下，求取草蓆，鋪在地上坐于樹下，降伏魔王的眷屬。起身進入城邑、上升到天上，廣泛宣說經義而轉法輪教誨眾生，展現佛陀的事蹟，成就最正覺。釋提桓因和梵天勸請幫助，捨棄壽命直至無餘，進入涅槃界而取滅度。流佈經道，護持教訓，興盛佛法教化，莊嚴廟宇寺院，供養佛像，修繕佛塔廟宇。憶念諸佛國土，一一發心進入十方無數佛國，普遍...
【English Translation】 English version Practicing all good deeds, encouraging and helping all beings, without seeking reward, and not feeling weary or tired in this present life. 'Furthermore, the Bodhisattvas make vows to enter past lives, travel through countless kalpas (eons), and in each kalpa see hundreds of billions of Buddhas; in countless, immeasurable, inconceivable hundreds of thousands of billions of kalpas, what they thoroughly witness is beyond comparison. Entering the era when Buddhas flourish, surpassing all metaphors, they also observe the assemblies and sacred sites of the Buddhas, expounding the Dharma for Bodhisattvas and Sravakas (hearers). They enlighten beings, observe the length of the Buddhas' lives and the teachings they establish, without being attached to anything. Just as the people they guide and liberate in one kalpa are immeasurable in all kalpas. If there is no Buddha in a certain kalpa, the Bodhisattvas will know, and in that kalpa they should cultivate the great roots of morality, and even if no one encourages or reveals the path of the Buddha, they will still speak for the sake of beings. They see the pure roots of virtue of the Buddhas of the past and future, enter immeasurable kalpas to observe their meaning, without feeling weary, and enter past kalpas. 'Furthermore, the Bodhisattvas enter the future, contemplating and observing the countless kalpas they will travel through in the future: in which kalpa will there be perfect enlightenment? When will there be no Buddha? In which kalpa will a Buddha appear in the world? How many Tathagatas (Thus Come Ones), the Truly Enlightened Ones, will there be? What will their names be? From which Buddha-land will they come? What will be the name of that world? What beings will they enlighten and liberate, and what beings will they prefer to liberate? What will be the length of their lives? They foresee countless immeasurable kalpas without feeling tired or weary. 'Furthermore, the Bodhisattvas enter the present, observing the ten directions, universally proclaiming the boundless Buddha-lands, distinguishing the directions, and the distances near and far. The Buddhas contemplate and observe their roots and ends, thus attaining the unsurpassed, true and perfect path. They go to the Bodhi tree, seek grass mats, spread them on the ground and sit under the tree, subduing the retinue of the demon king. They rise and enter cities, ascend to the heavens, widely expound the sutras and turn the Dharma wheel to teach beings, manifesting the deeds of the Buddha, and attaining the most perfect enlightenment. Sakra and Brahma encourage and assist, abandoning their lives until nothing remains, entering the realm of Nirvana and attaining final extinction. They spread the sutras, protect the teachings, promote the Dharma, adorn temples and monasteries, make offerings to Buddha images, and repair stupas and temples. Remembering the Buddha-lands, they make vows to enter countless Buddha-lands in the ten directions, universally...
察眾生皆見諸佛，聽所說法受、諷、誦、學，抱在心懷。選擇志行，進退有益，遍於十方，悉歸諸佛，不忘佛法。所以者何？達見諸法悉如夢耳。以是之故，供養如來一切所在。在在所生常在佛邊，自見其身奉敬如來，不貪己身、不著如來，不怙世界眾會道場、亦不希望聽聞經典。見在諸佛不以厭足，游其佛土見十方佛亦復如是，無所希望。
「又，其菩薩無央數劫供養奉事諸佛、世尊。於一一劫奉事歸命無限如來，從始現生皆由三世供養不廢，聲聞、菩薩、眷屬、群黨供養如來乃至滅度；滅度已后，奉敬舍利至於無極。佈施所有，飽滿一切眾生境界。舍心所與不可思議，亦不想報、不見受者而有所取，愍哀之故，故供給耳。奉敬諸佛、施諸群黎，不用懈惓，如是比像歸命諸佛。不可計劫開化眾生，奉持法教，班宣經道，誘進群黎，使發無上正真道心。
「複次，佛子！當知菩薩菩薩展轉相成，戒禁訓誨而奉道行、清凈之法，開化隨律，菩薩平等從其所生。志慕菩薩諸總持門，常覲諸佛無極大聖。求諸法師，恭敬稽首，咨受諷誦，未嘗懈廢。攝護眾生，所學究竟，為諸群黎頒宣經道，化無限眾。發於無上正真之道，立不退轉，凈諸佛法，心念普智、諸通慧義，修諸佛法，于無數劫眾行備悉。是為菩薩十事
【現代漢語翻譯】 現代漢語譯本：觀察眾生都能見到諸佛，聽聞他們所說的法，接受、諷誦、學習，並銘記在心。選擇自己的志向和行為，使其進退都有益處，遍及十方世界，都歸向諸佛，不忘佛法。這是為什麼呢？因為他們明白一切法都如夢幻一般。因此，他們供養如來於一切所在之處。無論生於何處，都常在佛陀身邊，親自見到自己恭敬如來，不貪戀自身，不執著于如來，不依賴世界眾會道場，也不希望聽聞經典。見到現在的諸佛不會感到厭倦，遊歷他們的佛土，見到十方諸佛也是如此，沒有任何希望和執著。 又，這些菩薩在無數劫中供養奉事諸佛、世尊（佛的尊稱）。在每一劫中，他們都奉事歸命于無數如來，從最初的生命開始，就以三世的供養而不間斷，包括聲聞（聽聞佛法而修行的人）、菩薩（覺悟的有情）、眷屬、以及所有跟隨者，都供養如來直至其滅度；滅度之後，他們仍然恭敬供奉舍利（佛的遺骨）直至無窮。他們佈施所有，使一切眾生的境界都得到滿足。他們捨棄的心意是不可思議的，也不求回報，不看重接受者，只是出於慈悲憐憫而給予。他們恭敬諸佛，佈施給所有眾生，從不懈怠，就像這樣歸命于諸佛。他們用不可計量的劫數來開化眾生，奉持佛法教誨，宣講經道，引導眾生，使他們發起無上正真道心。 再者，佛子！應當知道菩薩與菩薩之間互相成就，以戒律訓誡來奉行道業、清凈之法，開化眾生，遵循戒律，菩薩平等對待他們所生之處。他們立志追求菩薩的各種總持法門（記憶和理解佛法的方法），經常覲見諸佛這些無上的大聖。他們尋求法師，恭敬地頂禮，請教並接受諷誦，從不懈怠。他們攝護眾生，所學最終圓滿，為眾生宣講經道，教化無量眾生。他們發起無上正真之道，立於不退轉之地，清凈諸佛之法，心中思念普遍的智慧、各種神通智慧的含義，修習諸佛之法，在無數劫中圓滿各種修行。這就是菩薩的十種行為。
【English Translation】 English version: Observing all sentient beings, they see all Buddhas, hear the Dharma they preach, receive, recite, study, and hold it in their hearts. They choose their aspirations and actions, making their progress and retreat beneficial, extending throughout the ten directions, all returning to the Buddhas, never forgetting the Buddha's teachings. Why is this so? Because they understand that all dharmas are like dreams. Therefore, they make offerings to the Tathagatas (Buddhas) in all places. Wherever they are born, they are always by the Buddha's side, personally seeing themselves revering the Tathagata, not being greedy for their own bodies, not being attached to the Tathagata, not relying on the world's assemblies and sacred sites, nor hoping to hear scriptures. Seeing the present Buddhas, they are not weary, and traveling through their Buddha lands, seeing the Buddhas of the ten directions, they are also the same, without any hope or attachment. Furthermore, these Bodhisattvas, for countless kalpas (eons), make offerings and serve all the Buddhas, the World Honored Ones. In each kalpa, they serve and take refuge in countless Tathagatas, from the beginning of their lives, they make offerings throughout the three times without ceasing, including Sravakas (those who hear the Dharma and practice), Bodhisattvas (enlightened beings), their retinues, and all followers, making offerings to the Tathagatas until their Parinirvana (final passing); after their Parinirvana, they still respectfully venerate the relics (Buddha's remains) without end. They give away all they have, fulfilling the realms of all sentient beings. Their intention of giving is inconceivable, not seeking reward, not valuing the receiver, but giving out of compassion and pity. They revere the Buddhas, give to all beings, never being lazy, just like this, they take refuge in the Buddhas. They use immeasurable kalpas to enlighten sentient beings, uphold the Dharma teachings, proclaim the scriptures, guide sentient beings, and cause them to generate the unsurpassed, true, and right mind of enlightenment. Moreover, sons of the Buddha! You should know that Bodhisattvas mutually accomplish each other, using precepts and instructions to practice the path, the pure Dharma, enlightening beings, following the precepts, Bodhisattvas are equal in all their births. They aspire to the various Dharani (methods of remembering and understanding the Dharma) of the Bodhisattvas, constantly visiting the Buddhas, the great sages. They seek Dharma masters, respectfully bow their heads, inquire and receive recitations, never being lazy. They protect sentient beings, their learning is ultimately perfected, they proclaim the scriptures for sentient beings, transforming countless beings. They generate the unsurpassed, true, and right path, stand in the state of non-retrogression, purify the Buddhas' Dharma, contemplate universal wisdom, the meaning of various spiritual powers and wisdom, cultivate the Buddhas' Dharma, and in countless kalpas, they perfect all practices. These are the ten actions of a Bodhisattva.
如海成最正覺。」
度世品經卷第二 大正藏第 10 冊 No. 0292 度世品經
度世品經卷第三
西晉月氏三藏竺法護譯
普智菩薩復問普賢：「菩薩所行所作如夜顯明？何謂其心猶若金剛，志大乘鎧？何謂大乘？何謂能暢于大勤修？何謂信不可壞？何謂受決？何謂勸德本？何謂入聖？何謂發其心內廣大無量？何謂菩薩藏？何謂將護？何謂自在？何謂感動？何謂眾變？何謂嚴凈國土？何謂經法隨時？何謂身變？何謂愿變？何謂化變？何謂慧變化？何謂神通變動？何謂神足變動？何謂諸力變動？何謂娛樂？何謂境界？何謂十力？何謂無畏？何謂諸佛不共法者？何謂為業？何謂菩薩身？」
普賢答曰：「善哉，善哉！快問此事，開化一切，為將來施。今所問者，如日宮殿照于天下、如夜月出、如入大海采諸明珠、如醫合藥、如饑求食、如渴欲飲。諸來會者！諦聽諦聽。」
咸言：「受教。」
普賢告曰：「菩薩有十事如夜顯明。何謂為十？
「其意普周無數佛界，心猶虛空，見諸如來稽首歸命。菩薩爾時其所游步亦如初夜，當成正覺。
「又，其菩薩從無量佛得聞經典，受持、諷誦、專心思惟，所解曠然，轉更增加，其意普遍十方無際。
「又，其菩薩於此佛土，未曾終沒，生於他方而現其身，常識佛法未曾忽忘。
「又，其菩薩以一法行解一切法，漸為眾人班宣經道，以一切義入於一義。
「又，其菩薩除眾塵勞亦復能解，滅眾愛慾，亦復能知欲盛欲除。所作堅固，修菩薩行，不于本際而造邪證，諸度無極為最第一。在於本際，曉了諦學，善權方便，具足本願，所行究竟，身不疲勞。
「又，其菩薩心入諸想，無處非處，而復講說處非處事，亦無所作，其所行者亦無所念，開化眾生。
「又，其菩薩以一自然解一切法，無有自然亦無若干，亦復不少，不稱、不量，無色、無相。尚不得一，何況多乎？菩薩曉了此諸佛法、菩薩、緣覺法、聲聞法、凡夫法、善惡法，為世法、度世法，罪法、無罪法，有漏、無漏，有為、無為。
「又，其菩薩——又諸佛、世尊得道、不得道、無法眾生——不廢所愿，開化眾生，曉了諸法。所以者何？悉知他人黎庶心念所作因緣、亦復明識，教授訓誨使諸人民悉至滅度，所愿具足。
「又，其菩薩曉了能睹眾生心念，解所歸趣，善權方便，隨時而現，說法示律，不離真正、不從顛倒。菩薩曉知諸法悉住，等於三世，本無不動，立在本際。不見眾生，所可開化無化不化，不從律教亦無
【現代漢語翻譯】 現代漢語譯本 此外，那些菩薩在這個佛土中，不會最終消亡，而是會轉生到其他地方顯現他們的身形，他們始終記得佛法，從未忘記。 此外，那些菩薩以一種修行方法理解一切法，逐漸為眾人宣講經道，以一切義理歸入一個義理。 此外，那些菩薩能夠去除眾生的塵勞煩惱，也能夠理解並滅除眾生的愛慾，也能夠知道慾望的興盛和去除。他們所做的事情堅定不移，修持菩薩的修行，不會在本來的基礎上造作邪見，諸種度化達到無極是最高的第一。他們處於本來的境界，明瞭真諦的學問，善於運用權巧方便，具足本來的願望，所做的事情最終完成，身體不會感到疲勞。 此外，那些菩薩的心進入各種想法，無論在何處都能夠理解其道理，並且能夠講說處與非處的事情，他們也沒有任何執著，他們所做的事情也沒有任何念頭，以此來開化眾生。 此外，那些菩薩以一種自然的理解來理解一切法，沒有所謂的自然，也沒有所謂的若干，也沒有所謂的少，不可以用稱量，沒有顏色，沒有相狀。連一個都不可得，何況是多個呢？菩薩明瞭這些佛法、菩薩法、緣覺法、聲聞法、凡夫法、善惡法，為世間法、出世間法，罪法、無罪法，有漏法、無漏法，有為法、無為法。 此外，那些菩薩——以及諸佛、世尊得道、不得道、沒有佛法的眾生——不會放棄他們的願望，開化眾生，明瞭一切法。這是為什麼呢？因為他們完全知道他人黎民百姓的心念和所作的因緣，也能夠清楚地認識到，教導訓誨使所有人民都達到滅度，他們的願望得以實現。 此外，那些菩薩明瞭能夠看到眾生的心念，理解他們所歸向的去處，善於運用權巧方便，隨時顯現，說法示律，不偏離真正的道理，不從顛倒的見解出發。菩薩明瞭一切法都安住，等同於三世，本來就沒有動搖，立足於本來的境界。他們不執著于眾生，所開化的眾生沒有所謂的可化與不可化，不從律教出發，也沒有
【English Translation】 English version Furthermore, those Bodhisattvas, in this Buddha-land, will never ultimately perish, but will be reborn in other places, manifesting their forms. They always remember the Buddha's teachings and never forget them. Furthermore, those Bodhisattvas understand all dharmas through one practice, gradually proclaiming the sutras to the masses, integrating all meanings into one meaning. Furthermore, those Bodhisattvas can remove the defilements of sentient beings, understand and extinguish their desires, and know the rise and fall of desires. Their actions are firm, they cultivate the Bodhisattva path, and they do not create false views based on their original nature. The various perfections reaching the ultimate are the highest. They abide in their original state, understand the truth, skillfully use expedient means, fulfill their original vows, complete their practices, and their bodies do not tire. Furthermore, the minds of those Bodhisattvas enter into various thoughts, understanding the reasons in all places, and they can explain what is appropriate and inappropriate. They have no attachments, and their actions are without any thoughts, thus enlightening sentient beings. Furthermore, those Bodhisattvas understand all dharmas through one natural understanding. There is no such thing as 'natural,' nor 'several,' nor 'few.' It cannot be measured or weighed, it has no color or form. Even one cannot be obtained, how much less many? Bodhisattvas understand these Buddha-dharmas, Bodhisattva-dharmas, Pratyekabuddha-dharmas, Sravaka-dharmas, ordinary people's dharmas, good and evil dharmas, worldly dharmas, transcendental dharmas, sinful dharmas, sinless dharmas, defiled dharmas, undefiled dharmas, conditioned dharmas, and unconditioned dharmas. Furthermore, those Bodhisattvas—as well as all Buddhas, World Honored Ones who have attained enlightenment, those who have not, and sentient beings without the Dharma—do not abandon their vows. They enlighten sentient beings and understand all dharmas. Why is this so? Because they fully know the thoughts and actions of all people, and they clearly recognize and teach them, guiding all people to reach Nirvana, and their vows are fulfilled. Furthermore, those Bodhisattvas understand and can see the thoughts of sentient beings, comprehend where they are heading, skillfully use expedient means, appear at the appropriate times, teach the Dharma and precepts, without deviating from the true principles, and without following inverted views. Bodhisattvas understand that all dharmas abide, are equal to the three times, are originally unmoving, and are established in their original state. They do not cling to sentient beings, and those who are enlightened have no distinction between those who can be enlightened and those who cannot. They do not follow the precepts, nor do they have
行者。分別歸趣法不可得，生者、滅者，其所誓願終不虛妄，於一切法永無所著。
「又，其菩薩見無央數諸佛、世尊，一一如來所說經典聞輒受持，所行若干其名各異、所念不同，于彼諸劫一一分別諸劫本末至無數劫，聞悉識念而不忽忘、亦不迷謬，諸如來等不可思議聞悉受持而無有二。己身所行力愿超異，開化眾生令悉具成無上正真最正覺道，得成所愿，曉了法界。是名曰十菩薩遵修遊行如夜顯明。
「菩薩有十事心如金剛，志大乘鎧。何謂為十？「不住於此、亦無邊際，菩薩發心解一切法，於三世事靡不通達，是為心如金剛，被大德鎧。不可稱計一一毛孔普能莊嚴，況復眾生？一切法界菩薩德鎧，口自發言：『吾當滅度一切眾生至於無上正真之道。』
「又，佛世界無底無邊，不可稱限。諸菩薩等發如此愿：『吾當凈治無上正真于諸佛界。』以是之故，凈諸佛土。
「又，諸眾生無底、無際，無齊、無限，若有菩薩勸諸德本，廣大如斯，照諸眾生無上大乘。諸佛、世尊無有齊限，諸菩薩等所殖德本亦復如是。勸施眾生常見諸佛，而復能逮無上正真之道，為最正覺。
「若有菩薩見諸佛、聞說經，心歡悅，不倚吾我、不著如來，不近如來身、亦復不遠，不有、不無，不計所有、亦
【現代漢語翻譯】 現代漢語譯本：修行者啊，分別歸向的法是不可得的，生起和滅去，他們所立下的誓願最終不會虛妄，對於一切法永遠沒有執著。 此外，菩薩見到無數的佛和世尊，每一位如來所說的經典都聽聞並受持，所修行的種種法門名稱各異、所念的內容不同，在那些劫數中，一一分別各個劫數的本末，直到無數劫，聽聞后都能記住而不遺忘，也不會迷惑錯亂。對於諸如來等不可思議的教誨，都能聽聞並受持而沒有差別。自身所修行的力量和誓願超凡脫俗，開化眾生，使他們都成就無上正真最正覺的道，達成所愿，明瞭法界。這被稱為十種菩薩所遵循的修行，如同黑夜中的光明。 菩薩有十種心如同金剛一般堅固，立下大乘的鎧甲。哪十種呢？不住於此，也沒有邊際，菩薩發心理解一切法，對於過去、現在、未來三世的事情沒有不通達的，這就是心如金剛，披上大德的鎧甲。不可計數的一個個毛孔都能普遍莊嚴，更何況是眾生呢？一切法界都是菩薩的德鎧，口中自己發誓說：『我應當滅度一切眾生，使他們達到無上正真之道。』 此外，佛的世界沒有底也沒有邊，不可稱量。諸位菩薩發下這樣的誓願：『我應當在諸佛的世界中清凈無上正真。』因為這個緣故，清凈諸佛的國土。 此外，眾生沒有底、沒有邊際、沒有齊限、沒有限度。如果有菩薩勸導眾生修習德本，像這樣廣大，照耀眾生無上大乘。諸佛、世尊沒有齊限，諸位菩薩所種植的德本也同樣如此。勸導施予眾生，使他們常見諸佛，並且能夠證得無上正真之道，成為最正覺。 如果有菩薩見到諸佛、聽聞佛說經，心中歡喜，不執著于自我，不執著于如來，不親近如來身，也不遠離，不認為有，也不認為無，不計較所有，也不...
【English Translation】 English version:Practitioner, the dharma of separate destinations is unattainable. Those who are born and those who perish, their vows will ultimately not be false, and they will never be attached to any dharma. Furthermore, the Bodhisattva sees countless Buddhas and World Honored Ones. They hear and uphold every sutra spoken by each Tathagata. The various practices they undertake have different names and different focuses. In those kalpas, they distinguish the beginning and end of each kalpa, up to countless kalpas. They hear and remember everything without forgetting or confusion. They hear and uphold the inconceivable teachings of the Tathagatas without any difference. Their own practice, power, and vows are extraordinary. They enlighten sentient beings, enabling them to achieve the unsurpassed, true, and most perfect enlightenment, fulfilling their vows and understanding the dharma realm. This is called the ten practices of Bodhisattvas, like a light in the night. The Bodhisattva has ten minds as firm as a diamond, and they wear the armor of the Great Vehicle. What are the ten? Not dwelling here, nor having any boundaries, the Bodhisattva resolves to understand all dharmas. They are thoroughly versed in the affairs of the three times (past, present, and future). This is the mind like a diamond, wearing the armor of great virtue. Each and every pore of their body, which cannot be counted, can be adorned, let alone sentient beings. The entire dharma realm is the Bodhisattva's armor of virtue. They proclaim: 'I shall liberate all sentient beings, leading them to the unsurpassed, true path.' Moreover, the Buddha's world has no bottom and no boundaries, and it cannot be measured. The Bodhisattvas make such vows: 'I shall purify the unsurpassed truth in the Buddha's worlds.' For this reason, they purify the Buddha lands. Furthermore, sentient beings have no bottom, no boundaries, no limits, and no end. If a Bodhisattva encourages sentient beings to cultivate roots of virtue, as vast as this, illuminating sentient beings with the unsurpassed Great Vehicle. The Buddhas and World Honored Ones have no limits, and the roots of virtue cultivated by the Bodhisattvas are also like this. They encourage and give to sentient beings, enabling them to see the Buddhas often, and also to attain the unsurpassed, true path, becoming the most perfect enlightenment. If a Bodhisattva sees the Buddhas and hears the sutras, their heart is joyful. They do not cling to self, do not cling to the Tathagata, do not get close to the Tathagata's body, nor do they stay far away. They do not think of existence, nor do they think of non-existence. They do not calculate what they have, nor...
無所有，不計有身、無色相種好，解如來體亦不令起、亦不無起，不相、非不相，不有處所、亦不無處，不起如來身、亦無所壞，以如來身入無所有，于所行而無所行。所以者何？皆受一切自然之數。
「又，諸菩薩常加愍哀眾生之類，斫頭、斷其手腳、割其耳鼻、挑其兩眼、罵詈毀辱、瓦石打擲、叉踏、㨑搣、唾濺、調戲皆能忍之，不起瞋恚、亦不懷恨，顏色不變。無央數劫修菩薩行，未曾發心違舍一切。
「又，如菩薩於一切法學無二事。以學於此，無餘瞋恨，勤護群黎，忍一切苦眾惱之患，身遭毒痛悉亦忍之。當來諸物無有邊際、亦無蔽礙，住于信樂。以如是比，發菩薩意，當來至今究竟法界、住虛空界，皆於一一諸佛世界行菩薩道，開化眾生。如一世界所可造行，十方佛土亦復如是，度於法界、盡虛空界。
「空無所有，不恐、不畏、亦不懷懅，發於三世，造行如此。所以者何？菩薩大士所可游居，用一切故奉菩薩行。依菩薩心信于無上正真之道，志性清凈，積眾德本，具足誓願，而於佛道而得自在。亦得由己，從其所愿欲成正覺輒如意得，所行無量而得究竟，斷除一切五陰，諸受悉盡無餘。其所行處，依于諸佛不成正覺。所以者何？具足所愿，備菩薩行開化眾生，護諸佛土。
「
【現代漢語翻譯】 現代漢語譯本：
『無所有』，不執著于有身體，不計較色相和美好，理解如來的本體，既不使其生起，也不使其不生起；不執著于相，也不執著于非相；不執著于有處所，也不執著于無處所；不執著于如來之身生起，也不執著于如來之身壞滅。因為如來之身融入無所有，在所行之處而無所行。這是為什麼呢？因為一切都接受自然的規律。
『又，諸菩薩常常憐憫眾生，即使被砍頭、斷手腳、割耳鼻、挖眼睛、謾罵侮辱、用瓦石擊打、踐踏、捶打、吐唾沫、戲弄，都能忍受，不起嗔恨，也不懷恨，臉色不變。他們經歷無數劫修菩薩行，從未發心違背捨棄一切。
『又，菩薩在一切法中學習無二之理。通過學習這個道理，他們沒有絲毫嗔恨，勤勉地守護眾生，忍受一切痛苦和煩惱，即使身體遭受劇烈的痛苦也能忍受。他們對未來的一切事物沒有邊際，也沒有障礙，安住于信樂之中。通過這樣的修行，他們發菩薩心，從未來直到最終的法界，安住于虛空界，在每一個佛世界都行菩薩道，開化眾生。如同在一個世界所能做到的修行，十方佛土也是如此，度化法界，直至虛空界。
『空無所有』，不恐懼，不害怕，也不驚慌，在過去、現在、未來三世中，都如此修行。這是為什麼呢？因為菩薩大士所居住的地方，是爲了奉行菩薩道而使用一切。他們依菩薩心，相信無上正真之道，志向清凈，積累眾多功德，具足誓願，從而在佛道中獲得自在。他們也能自主，從自己的願望出發，想要成就正覺就能如願以償，所行無量而最終成就，斷除一切五陰，所有感受都完全滅盡。他們所行之處，依于諸佛而不成就正覺。這是為什麼呢？因為他們具足所愿，具備菩薩的修行，開化眾生，守護諸佛國土。 English version:
'Without any possession,' not clinging to having a body, not dwelling on form and beauty, understanding the essence of the Tathagata (如來, Thus Come One), neither causing it to arise nor not causing it to arise; not clinging to form, nor clinging to non-form; not clinging to having a place, nor clinging to having no place; not clinging to the arising of the Tathagata's body, nor clinging to the destruction of the Tathagata's body. Because the Tathagata's body merges into non-possession, in the place of action, there is no action. Why is this so? Because all things accept the natural order.
'Furthermore, Bodhisattvas (菩薩, Enlightenment Beings) always have compassion for all beings. Even if they are beheaded, have their hands and feet cut off, their ears and noses sliced, their eyes gouged out, are cursed and insulted, pelted with tiles and stones, trampled, beaten, spat upon, and mocked, they can endure it all without anger or resentment, and their countenance does not change. They cultivate the Bodhisattva path for countless kalpas (劫, eons), never once thinking of abandoning or forsaking anything.
'Furthermore, Bodhisattvas learn the non-duality of all dharmas (法, teachings). By learning this, they have no remaining hatred, diligently protect all beings, endure all suffering and afflictions, and even endure severe physical pain. They see no limit or obstruction in future things, and they dwell in faith and joy. Through such practice, they generate the Bodhi mind (菩提心, mind of enlightenment), and from the future until the ultimate Dharma realm (法界, realm of reality), they dwell in the realm of emptiness, practicing the Bodhisattva path in every Buddha world, enlightening all beings. Just as they can practice in one world, so it is in the Buddha lands of the ten directions, liberating the Dharma realm, until the end of the realm of emptiness.
'Emptiness and non-possession,' without fear, without dread, and without panic, they practice in this way in the past, present, and future. Why is this so? Because the place where the great Bodhisattvas dwell is for the sake of practicing the Bodhisattva path. Relying on the Bodhisattva mind, they believe in the unsurpassed true path, their will is pure, they accumulate many merits, fulfill their vows, and thus attain freedom in the Buddha path. They are also autonomous, and from their own wishes, they can achieve perfect enlightenment as they desire. Their actions are immeasurable and ultimately successful, they cut off all five skandhas (五陰, aggregates), and all feelings are completely extinguished. The place where they practice, relying on the Buddhas, they do not achieve perfect enlightenment. Why is this so? Because they fulfill their vows, possess the practice of a Bodhisattva, enlighten all beings, and protect the Buddha lands.
【English Translation】 'Without any possession,' not clinging to having a body, not dwelling on form and beauty, understanding the essence of the Tathagata (Thus Come One), neither causing it to arise nor not causing it to arise; not clinging to form, nor clinging to non-form; not clinging to having a place, nor clinging to having no place; not clinging to the arising of the Tathagata's body, nor clinging to the destruction of the Tathagata's body. Because the Tathagata's body merges into non-possession, in the place of action, there is no action. Why is this so? Because all things accept the natural order. 'Furthermore, Bodhisattvas (Enlightenment Beings) always have compassion for all beings. Even if they are beheaded, have their hands and feet cut off, their ears and noses sliced, their eyes gouged out, are cursed and insulted, pelted with tiles and stones, trampled, beaten, spat upon, and mocked, they can endure it all without anger or resentment, and their countenance does not change. They cultivate the Bodhisattva path for countless kalpas (eons), never once thinking of abandoning or forsaking anything. 'Furthermore, Bodhisattvas learn the non-duality of all dharmas (teachings). By learning this, they have no remaining hatred, diligently protect all beings, endure all suffering and afflictions, and even endure severe physical pain. They see no limit or obstruction in future things, and they dwell in faith and joy. Through such practice, they generate the Bodhi mind (mind of enlightenment), and from the future until the ultimate Dharma realm (realm of reality), they dwell in the realm of emptiness, practicing the Bodhisattva path in every Buddha world, enlightening all beings. Just as they can practice in one world, so it is in the Buddha lands of the ten directions, liberating the Dharma realm, until the end of the realm of emptiness. 'Emptiness and non-possession,' without fear, without dread, and without panic, they practice in this way in the past, present, and future. Why is this so? Because the place where the great Bodhisattvas dwell is for the sake of practicing the Bodhisattva path. Relying on the Bodhisattva mind, they believe in the unsurpassed true path, their will is pure, they accumulate many merits, fulfill their vows, and thus attain freedom in the Buddha path. They are also autonomous, and from their own wishes, they can achieve perfect enlightenment as they desire. Their actions are immeasurable and ultimately successful, they cut off all five skandhas (aggregates), and all feelings are completely extinguished. The place where they practice, relying on the Buddhas, they do not achieve perfect enlightenment. Why is this so? Because they fulfill their vows, possess the practice of a Bodhisattva, enlighten all beings, and protect the Buddha lands.
又，其菩薩不得諸佛、不得道處，亦復不得諸菩薩處及一切眾生處所，亦復不得心意諸行，亦復不得於去來今一切眾生有為無為。菩薩所行澹泊如是，深妙巍巍，寂定閑靜，悉無所得。其行無二，無所諍訟，自然若茲，清凈、解脫、滅度若此。修如本際，心實無虛，所立誓願而不懈廢一切智心、諸菩薩行。開化眾生諸度無極，訓民隨律，奉敬諸佛，說法講義莊嚴世界。於是精進無曾懈惓。所以者何？大愿所致。如是比類，知一切法，如是法相長無極哀，功勛無量。
「曉了慧義，愍哀眾生，常解一切諸法號字。『如此愚癡凡夫不曉了是、不能解知諸法自然，吾當開悟使達知之。所以者何？一切眾生無寂然行。由是，諸佛為說經典、開化眾生、興無極哀、不捨大慈。吾等何故厭大哀乎而舍眾生？設不得佛、不備經典，不成大愿。』
「施於眾生無上法施，本初發心凈諸群黎。立真誠誓，設不能學大愿、正要發心道門，則為欺詐一切諸佛。為一切故而發道心，植眾德本而勸助之，入深奧慧，普得周遍眾生形處而等其心。以是之故，具足大愿，是為十事心如金剛，被大乘鎧。菩薩住此，疾成如來無極神通，強如金剛。
「菩薩大勤有十事。何謂為十？
「『吾當奉敬諸佛，供養自歸，積累合集修諸
【現代漢語翻譯】 現代漢語譯本：此外，菩薩不執著于諸佛的境界，不執著于證道的處所，也不執著于菩薩的境界以及一切眾生的處所，同樣不執著於心意中的各種行為，也不執著於過去、現在、未來一切眾生的有為法和無為法。菩薩的修行淡泊如是，深奧微妙，巍峨莊嚴，寂靜安寧，沒有任何執著。他們的修行是無二的，沒有爭論，自然而然就是這樣，清凈、解脫、滅度也是如此。他們修習如同本來的實相，內心真實不虛，所立下的誓願從不懈怠，追求一切智慧的心，實踐菩薩的各種修行。他們開化眾生，度化無邊，教導民眾遵循戒律，恭敬諸佛，宣講佛法，莊嚴世界。因此，他們精進修行，從不懈怠。這是為什麼呢？因為他們有偉大的誓願。像這樣，他們瞭解一切法的實相，這樣的法相長久而無盡的慈悲，功德無量。 他們明瞭智慧的意義，憐憫眾生，常常理解一切法的名稱和含義。他們想：『這些愚癡的凡夫不明白這些道理，不能理解諸法的自然規律，我應當開導他們，使他們明白。為什麼呢？因為一切眾生沒有寂靜的修行。因此，諸佛為他們宣說經典，開化眾生，興起無盡的慈悲，不捨棄大慈悲心。我們為什麼厭倦大慈悲心而捨棄眾生呢？如果不能成佛，不能具備經典，就不能成就大愿。』 他們給予眾生無上的法佈施，最初發心就凈化了眾生。他們立下真誠的誓言，如果不能學習大愿、真正發心進入佛道，那就是欺騙一切諸佛。爲了眾生而發菩提心，種下各種功德的根本，並勸導幫助他們，進入深奧的智慧，普遍地瞭解眾生的各種情況，並平等對待他們的心。因此，他們具足大愿，這十種心如同金剛一般堅固，披上了大乘的鎧甲。菩薩安住於此，迅速成就如來無上的神通，強大如金剛。 菩薩的大精進有十件事。哪十件呢？ 『我應當恭敬諸佛，供養並皈依他們，積累和聚集各種修行。』
【English Translation】 English version: Furthermore, the Bodhisattva does not cling to the realms of all Buddhas, nor to the place of enlightenment, nor to the realms of Bodhisattvas and all sentient beings. Likewise, they do not cling to the various actions of the mind, nor to the conditioned and unconditioned states of all sentient beings in the past, present, and future. The Bodhisattva's practice is as such, detached, profound, majestic, serene, and without any attachments. Their practice is non-dual, without disputes, naturally so, pure, liberated, and extinguished in this manner. They cultivate as the original reality, their hearts are true and not false, their vows are never abandoned, pursuing the mind of all wisdom, practicing the various practices of Bodhisattvas. They enlighten sentient beings, liberate without limit, teach people to follow the precepts, respect all Buddhas, preach the Dharma, and adorn the world. Therefore, they practice diligently, never weary. Why is this so? Because of their great vows. In this way, they understand the true nature of all dharmas, such a Dharma aspect is long and endless compassion, and their merits are immeasurable. They understand the meaning of wisdom, have compassion for sentient beings, and always understand the names and meanings of all dharmas. They think: 'These foolish ordinary people do not understand these principles, cannot comprehend the natural laws of all dharmas, I should guide them and make them understand. Why is this so? Because all sentient beings do not have peaceful practice. Therefore, the Buddhas preach the scriptures for them, enlighten sentient beings, arouse endless compassion, and do not abandon great compassion. Why should we be tired of great compassion and abandon sentient beings? If we cannot become Buddhas, cannot possess the scriptures, we cannot fulfill the great vows.' They give sentient beings the supreme Dharma offering, and from the initial aspiration, they purify all beings. They make sincere vows, if they cannot learn the great vows, truly aspire to enter the path of the Buddha, then they are deceiving all Buddhas. They generate the Bodhi mind for the sake of all beings, plant the roots of various merits, and encourage and help them, enter profound wisdom, universally understand the various situations of sentient beings, and treat their minds equally. Therefore, they are complete with great vows, these ten minds are as firm as diamonds, and they are clad in the armor of the Mahayana. The Bodhisattva dwells in this, quickly achieves the supreme supernatural powers of the Tathagata, and is as strong as a diamond. The great diligence of the Bodhisattva has ten aspects. What are the ten? 'I should respect all Buddhas, make offerings and take refuge in them, accumulate and gather various practices.'
菩薩眾德之本。為諸如來般泥洹后，莊嚴神寺，供養眾華、名香、搗香、雜香、涂香、衣服、幢蓋。執持正法，將護訓誨，開化一切諸眾生界，勸發無上正真之道，不違雅律，嚴凈一切諸佛國土，安無上界。』「又復菩薩心自念言：『諸當來劫一一世界，中有一人未得度者及一切人故，無所遺忘；為斯等故修菩薩行亦復如是。』
「興大悲哀，立諸眾生於佛正道，歷若干難未曾須臾發疲懈心，常修佛法。是諸佛、世尊無央數劫來現，其人一一供養如來如供一佛，奉諸如來等無殊特。
「是諸如來滅度之後，無央數劫供養舍利——一切寶蓋、諸鈴、幢幡——為一一佛無數國土興諸大廟、圖畫形像、所可立像，周遍無量無思議國。夙夜精勤，念頃不廢，為佛法藏。「奉諸佛已，開化眾生奉宣法教。修正法已，漸近大道。以是德本得成無上正真之道，為最正覺，遵一平等、一切如來，歸諸佛土。
「成正覺已，無央數劫班宣經道，遍諸佛界。諸佛變化顯示神足不可思議，不以懈惓，其身、口、心亦不計勞。
「發其心時，正向法門，隨時奉佛，修大志愿誘化眾生，大慈為首、歸於大哀。禮無相法，住誠信教，具足諸法以為造證，一切無逆，所作事業無所諍訟。
「去來今佛入於一義，趣於法
【現代漢語翻譯】 現代漢語譯本：菩薩的眾多功德之本在於：在諸如來（Tathagata，佛的稱號）般涅槃（Parinirvana，佛的最終寂滅）之後，莊嚴佛寺，供養各種鮮花、名貴的香、搗成的香、混合的香、涂香、衣服、幢幡寶蓋。執持正法，守護教誨，開化一切眾生界，勸導他們發起無上正真之道，不違背佛的戒律，嚴凈一切諸佛的國土，安住于無上的境界。 『此外，菩薩心中自己思念：『在將來的每一個劫（kalpa，時間單位）中，每一個世界，只要有一個人沒有得度，或者爲了所有的人，都不會遺忘；爲了這些人，修菩薩行也是如此。』 『興起大悲哀，引導眾生走上佛的正道，經歷無數艱難困苦，從未曾須臾產生疲憊懈怠之心，常常修習佛法。這些諸佛、世尊（Bhagavan，佛的稱號）在無數劫以來顯現，這個人一一供養如來，如同供養一佛，奉事諸如來，沒有絲毫差別。 『這些如來滅度之後，在無數劫中供養舍利（sarira，佛的遺骨）——一切寶蓋、各種鈴鐺、幢幡——為每一尊佛在無數國土興建各種大廟、繪製佛像、塑造佛像，遍佈無量無思議的國土。早晚精勤，片刻不懈怠，爲了佛法寶藏。 『供奉諸佛之後，開化眾生，宣揚佛法教義。修正法之後，逐漸接近大道。憑藉這些功德之本，得以成就無上正真之道，成為最正覺，遵循一平等，一切如來，歸於諸佛國土。 『成就正覺之後，在無數劫中宣講經道，遍佈諸佛世界。諸佛變化顯示神通，不可思議，不因懈怠而疲倦，他們的身、口、意也不計較勞累。 『發起菩提心時，正向佛法之門，隨時奉事佛陀，修習大愿，誘導化度眾生，以大慈為首，歸於大悲。禮敬無相之法，安住于誠信的教誨，具足各種法門作為證明，一切無所違逆，所做的事業沒有爭訟。 『過去、現在、未來的佛都進入一個意義，趨向於法。』
【English Translation】 English version: The root of the many virtues of a Bodhisattva lies in: after the Parinirvana (final passing away) of all Tathagatas (a title for the Buddha), they adorn temples, offer various flowers, precious incense, pounded incense, mixed incense, scented ointments, clothing, banners, and canopies. They uphold the Dharma (Buddhist teachings), protect and guide, enlighten all realms of sentient beings, encourage them to aspire to the unsurpassed, true path, do not violate the precepts, purify all Buddha lands, and dwell in the unsurpassed realm. 'Furthermore, a Bodhisattva thinks to themselves: 『In each world of every future kalpa (an eon of time), if there is even one person who has not been liberated, or for the sake of all people, they will not forget; for these beings, the practice of the Bodhisattva path is also like this.』 'They arouse great compassion, lead sentient beings onto the right path of the Buddha, endure countless hardships, never for a moment developing a weary or lax mind, and constantly practice the Dharma. These Buddhas, Bhagavan (a title for the Buddha), have appeared for countless kalpas, and this person makes offerings to each Tathagata as if offering to one Buddha, serving all Tathagatas without any distinction. 'After these Tathagatas have passed away, for countless kalpas they make offerings to the sarira (relics of the Buddha) – all canopies, various bells, banners – for each Buddha they build various great temples in countless lands, paint images of the Buddha, and sculpt statues, spreading throughout immeasurable and inconceivable lands. They are diligent day and night, never ceasing for a moment, for the sake of the Dharma treasury. 'Having made offerings to all Buddhas, they enlighten sentient beings, proclaiming the teachings of the Dharma. Having corrected the Dharma, they gradually approach the Great Path. By virtue of these roots of merit, they attain the unsurpassed, true path, becoming the most perfectly enlightened, following the one equality, all Tathagatas, returning to the Buddha lands. 'Having attained perfect enlightenment, for countless kalpas they proclaim the sutras, spreading throughout the Buddha realms. The Buddhas manifest transformations and display inconceivable spiritual powers, without being weary from laziness, their body, speech, and mind do not consider labor. 'When they arouse the Bodhi mind, they are directed towards the Dharma gate, serving the Buddha at all times, practicing great vows, guiding and transforming sentient beings, with great compassion as the foremost, returning to great sorrow. They pay homage to the formless Dharma, abide in the teachings of faith, possess all Dharmas as proof, without any opposition, and their actions are without dispute. 'The Buddhas of the past, present, and future all enter into one meaning, moving towards the Dharma.'
界與空通同，越無相法，無成、不成，使至究竟。
「未曾患厭諸佛之法，致無極愿，作佛本事，誘勸群黎。是為菩薩十事于大慇勤，菩薩住此，成於如來無上大慧。
「菩薩有十事能暢大精進。何謂為十？奉敬一切如來、至真而自歸命、請諸群黎隨時將護、求護佛法務大慇勤、積眾德本不以勞倦、興隆聖典普使流佈、具足一切無極道愿、慇勤志慕諸菩薩行、常遇善友而從啟受、普詣十方見諸如來、聽所說經入佛道場，是為十事暢大精進。
「菩薩有十事信不可壞。何謂為十？信十方佛無有異心，喜諸佛法未曾違舍，愛樂聖眾不生異心，好喜菩薩不懷疑結，與諸善友常同俱合，愍念眾生不捨群黎，一切奉行諸菩薩愿、奉行開士眾行備足，奉敬諸佛稽首歸命，開化眾生皆度脫之，修于菩薩善權方便不毀篤信；是為十事菩薩信不壞。
「菩薩有十事受決。何謂為十？好喜篤信行；受己性行決；修習道心，懷來德本；其行廣遠，受方等決、目前受決、或密受決；心得自在至平等覺決；逮得法忍然後受決；開化眾生，本末受決，皆除一切妄想永盡；能顯示現一切菩薩所行功勛，爾乃受決；是為菩薩十事受決。
「菩薩有十事勸助德本。何謂為十？以此德本同一志願，其所生處與善友俱，常使如
{ "translations": [ "現代漢語譯本：\n\n境界與空性相通，超越了有相之法，沒有成就與不成，使之達到究竟。\n\n『不曾厭倦諸佛的教法，立下無盡的誓願，作為成佛的根本，引導勸化眾生。這就是菩薩在十個方面的大精勤，菩薩安住於此，成就如來無上的大智慧。』\n\n『菩薩有十件事能暢達大精進。哪十件呢？恭敬一切如來、至真，並歸命於他們；請諸眾生隨時護持；求護佛法，務必大精勤；積累眾多功德根本而不感到勞累；興盛聖典，普遍使之流佈；具足一切無盡的道愿；精勤嚮往諸菩薩的修行；常遇善友並從中接受教誨；普遍前往十方，見諸如來，聽聞所說經典，進入佛道場。這就是十件事能暢達大精進。』\n\n『菩薩有十件事，其信心不可動搖。哪十件呢？相信十方諸佛沒有二心，喜愛諸佛的教法，不曾違背捨棄，愛樂聖眾，不生異心，喜好菩薩，不懷疑結，與諸善友常常同聚，憐憫眾生，不捨棄眾生，一切奉行諸菩薩的誓願，奉行開士的各種修行，完備充足，恭敬諸佛，稽首歸命，開化眾生，都使他們解脫，修習菩薩的善巧方便，不毀壞堅定的信心。這就是十件事，菩薩的信心不可動搖。』\n\n『菩薩有十件事接受授記。哪十件呢？喜愛堅定的修行；接受自己本性的修行授記；修習道心，懷抱未來的功德根本；其修行廣遠，接受方等經典的授記；目前接受授記，或秘密接受授記；心得自在，達到平等覺的授記；獲得法忍之後接受授記；開化眾生，從本到末接受授記，都消除一切妄想，永遠斷盡；能顯示一切菩薩所修行的功勛，然後接受授記。這就是菩薩十件事接受授記。』\n\n『菩薩有十件事勸助功德根本。哪十件呢？以此功德根本，同一志願，其所生之處與善友同在，常使如』", "現代漢語譯本：\n來之所，常與諸佛菩薩俱會，常與諸佛菩薩同心，常與諸佛菩薩同願，常與諸佛菩薩同道，常與諸佛菩薩同力，常與諸佛菩薩同法，常與諸佛菩薩同解，常與諸佛菩薩同慧，常與諸佛菩薩同德，是為菩薩十事勸助德本。" ], "english_translations": [ "English version:\n\nThe realm is interconnected with emptiness, transcending the forms of phenomena, without attainment or non-attainment, leading to ultimate realization.\n\n'Never having grown weary of the teachings of all Buddhas, establishing limitless vows, acting as the basis for Buddhahood, guiding and encouraging sentient beings. This is the great diligence of a Bodhisattva in ten aspects. A Bodhisattva abiding in this, achieves the unsurpassed great wisdom of the Tathagata.'\n\n'A Bodhisattva has ten things that can facilitate great diligence. What are the ten? Respecting all Tathagatas, the Truly Enlightened Ones, and taking refuge in them; requesting all beings to protect and support at all times; seeking to protect the Dharma, diligently striving; accumulating numerous roots of merit without feeling weary; promoting the sacred scriptures, universally spreading them; possessing all limitless vows of the path; diligently aspiring to the practices of all Bodhisattvas; constantly encountering good friends and receiving teachings from them; universally going to the ten directions, seeing all Tathagatas, listening to the sutras they preach, and entering the Buddha's sacred place. These are the ten things that facilitate great diligence.'\n\n'A Bodhisattva has ten things that make their faith unbreakable. What are the ten? Believing that the Buddhas of the ten directions have no dualistic mind, delighting in the teachings of the Buddhas, never abandoning them, loving the Sangha, not giving rise to a different mind, liking Bodhisattvas, not having doubts, always gathering with good friends, having compassion for sentient beings, not abandoning them, practicing all the vows of the Bodhisattvas, practicing all the practices of the Bodhisattvas, being complete and sufficient, respecting all Buddhas, bowing down and taking refuge, enlightening sentient beings, liberating them all, cultivating the skillful means of the Bodhisattvas, not destroying firm faith. These are the ten things that make a Bodhisattva's faith unbreakable.'\n\n'A Bodhisattva has ten things for receiving predictions. What are the ten? Delighting in firm practice; receiving a prediction for the practice of one's own nature; cultivating the mind of the path, embracing the roots of future merit; their practice being vast and far-reaching, receiving a prediction from the Vaipulya sutras; receiving a prediction in the present, or receiving a secret prediction; the mind being free, reaching the prediction of equal enlightenment; after attaining the forbearance of the Dharma, receiving a prediction; enlightening sentient beings, receiving a prediction from beginning to end, eliminating all delusions forever; being able to display all the merits of the Bodhisattva's practice, and then receiving a prediction. These are the ten things for a Bodhisattva to receive a prediction.'\n\n'A Bodhisattva has ten things that encourage the roots of merit. What are the ten? With these roots of merit, having the same aspiration, in the place where they are born, being with good friends, always being with the Buddhas and Bodhisattvas,'" "English version:\n always being of one mind with the Buddhas and Bodhisattvas, always having the same vows as the Buddhas and Bodhisattvas, always being on the same path as the Buddhas and Bodhisattvas, always having the same power as the Buddhas and Bodhisattvas, always having the same Dharma as the Buddhas and Bodhisattvas, always having the same understanding as the Buddhas and Bodhisattvas, always having the same wisdom as the Buddhas and Bodhisattvas, always having the same virtue as the Buddhas and Bodhisattvas. These are the ten things that encourage the roots of merit for a Bodhisattva." ] }
是，莫令變異；以此德本與諸善友所生同心，莫令別異；所生之處具足等愿，與善師俱；以是善本，所生之處與諸菩薩道合志同；因斯福行，世世所在明智者俱；所在之處專惟一心，不離聖達；所在游居常等清凈，智者同心；世世所生與諸善友德行合附；于將來世入一平等，與明師會；以此德原與善師俱，興義無壞；是為十事勸助德本。
「菩薩入聖心復有十事。何謂為十？廣行佈施，得入于慧；好喜一切諸佛道法，游諸如來；入于無量中間之義，皆以問慧決眾疑結；曉了義理，能入聖慧，分別一切如來、至真口所宣教；篤信佛法，現眾所有，其力薄鮮；佛以興出，德本無量，好喜如來；皆具經典清白之義，具足一切諸菩薩行慧不可議；發心之頃，所入無限諸佛國土無能蔽礙；解一念慧，明解一切諸佛道事，入眾法界；聞佛說法皆能奉持，入諸如來若干音聲；是為十事菩薩入慧。
「菩薩有十事發其心時內廣無量。何謂為十？發其心時，廣其內志念無量佛、入于眾生髮心無限游群黎剎、入於法界解知無二、觀察諸法等如虛空、而普瞻于諸菩薩行、思惟三世一切諸佛、入不可議罪福報應、觀諸佛土皆悉清凈、普入一切諸佛道場亦皆觀察、入諸如來音響文辭，是為十事菩薩普入中間內廣無量。
「菩薩
【現代漢語翻譯】 現代漢語譯本：是的，不要讓它變異；用這個功德根本與所有善友所生的同心，不要讓它分離；所生之處具足相同的願望，與善知識在一起；用這個善的根本，所生之處與所有菩薩道志同道合；因為這個福德行為，世世代代都與明智的人在一起；所在之處專心一意，不離開聖賢的教誨；所在游居之處常常平等清凈，與智者同心；世世代代所生都與所有善友的德行相合；在未來世進入一種平等，與明師相遇；用這個功德的根源與善知識在一起，興起正義而不會敗壞；這是十件事勸助功德根本。 菩薩進入聖心還有十件事。哪十件呢？廣泛地行佈施，得以進入智慧；喜歡一切諸佛的道法，遊歷諸如來（Tathagata，佛的稱號）；進入無量中間的意義，都用智慧來決斷眾人的疑惑；瞭解義理，能夠進入聖慧，分別一切如來、至真（Sugata，佛的稱號）口中所宣說的教誨；篤信佛法，展現眾人所有，其力量微薄；佛的興起，功德根本無量，喜歡如來；都具備經典清白的意義，具足一切諸菩薩的修行智慧不可思議；發心的時候，所進入的無限諸佛國土沒有能夠遮蔽阻礙的；理解一念的智慧，明瞭理解一切諸佛的道業，進入眾法界；聽聞佛說法都能夠奉持，進入諸如來的各種音聲；這是十件事菩薩進入智慧。 菩薩有十件事，發心的時候內心廣大無量。哪十件呢？發心的時候，擴大內心的志向，憶念無量的佛，進入眾生髮心無限，遊歷眾多的世界，進入法界瞭解沒有二元對立，觀察諸法等同虛空，而普遍瞻仰所有菩薩的修行，思惟三世一切諸佛，進入不可思議的罪福報應，觀察諸佛國土都清凈，普遍進入一切諸佛的道場也全都觀察，進入諸如來的音響文辭，這是十件事菩薩普遍進入中間內心廣大無量。
【English Translation】 English version: Yes, do not let it change; with this root of merit, let the unity of mind born with all good friends not be separated; in the places of birth, may they be complete with the same vows, and be with good teachers; with this root of goodness, may the places of birth be of the same mind and will with all Bodhisattva paths; because of this meritorious conduct, may they be with wise people in every lifetime; in every place, may they be single-minded, not departing from the teachings of the sages; in every place they dwell, may they always be equal and pure, with the same mind as the wise; in every lifetime, may they be in harmony with the virtues of all good friends; in the future, may they enter into equality, and meet with enlightened teachers; with this source of merit, may they be with good teachers, and may they raise righteousness without corruption; these are the ten things that encourage the root of merit. There are also ten things for a Bodhisattva to enter the sacred mind. What are the ten? To practice giving widely, to enter into wisdom; to delight in all the Dharma of the Buddhas, to travel among all the Tathagatas (Buddha's title); to enter into the meaning of the immeasurable middle, and to resolve all doubts with wisdom; to understand the principles, to be able to enter into sacred wisdom, to distinguish all the teachings proclaimed by the Tathagatas, the Sugatas (Buddha's title); to have firm faith in the Buddha's Dharma, to show all that one has, whose power is weak; the arising of the Buddha, the root of merit is immeasurable, to delight in the Tathagatas; all possess the pure meaning of the scriptures, complete with all the inconceivable wisdom of the Bodhisattva's practices; at the moment of generating the mind, the immeasurable Buddha lands entered are without obstruction; understanding the wisdom of a single thought, clearly understanding all the Buddha's deeds, entering into all the Dharma realms; hearing the Buddha's teachings, they are able to uphold them, entering into the various sounds of the Tathagatas; these are the ten things for a Bodhisattva to enter into wisdom. There are ten things for a Bodhisattva, when generating the mind, the inner vastness is immeasurable. What are the ten? When generating the mind, to expand the inner aspiration, to remember the immeasurable Buddhas, to enter into the infinite generation of the mind of sentient beings, to travel through numerous worlds, to enter into the Dharma realm and understand that there is no duality, to observe all dharmas as equal to emptiness, and to universally behold the practices of all Bodhisattvas, to contemplate all the Buddhas of the three times, to enter into the inconceivable retribution of sin and merit, to observe that all Buddha lands are pure, to universally enter into all the Buddha's places of practice and observe them all, to enter into the sounds and words of the Tathagatas, these are the ten things for a Bodhisattva to universally enter into the middle, the inner vastness is immeasurable.
復有十事藏。何謂為十？數一切法，修精進藏；解知諸法悉無所生；照明奉持諸佛經要；班宣辯才諸法本末，曉了隨時；眾義無量悉不可獲；普令目見諸佛神足所興變化；而以方便等御諸法；常見諸佛未曾違遠；識別義權不可思議諸幻成想；若見諸佛、眾菩薩等，欣然大悅，逮致法藏；是為菩薩十事藏也。
「菩薩將護有十事。何謂為十？終不誹謗諸佛道法，將護其意；信大聖教，未曾變悔；入諸菩薩常懷恭恪；見諸善友，悉和其性而同其志；不復習念一切聲聞、緣覺之行；將護菩薩章句履行，未曾退轉；慈愍眾生而不懷害；究暢一切眾德之本；降伏眾魔，卻諸外敵；具足一切諸度無極；是為十事菩薩將護。
「菩薩自在，有十事命得自在。何謂為十？計其所壽無央數劫而無窮極；其心自游，所興定意入于聖慧不可計會；其業自在，游諸佛界所嚴無量，欲顯建立道場之義；其業自恣，示現隨時；世間報應所生自游；現於十方諸佛世界，意樂自在；普見一切諸佛世界、睹諸如來，所愿自恣、所欲自在；於何佛土成最正覺，神足自游，皆能示現威神變化；於法自縱，普能興顯示無央數諸內法門；于慧自在，如來十力、四無所畏而數普現諸佛道場；是為十事菩薩自在，菩薩住此悉能具足諸度無極。
「菩
【現代漢語翻譯】 現代漢語譯本：
還有十種法藏。哪十種呢？一是計數一切法，修習精進的法藏；二是理解並知道一切法都沒有生起；三是明白奉持諸佛的經要；四是普遍宣揚辯才，闡述諸法的本末，明瞭時機；五是眾多的義理無量，都不可執取；六是普遍使人親眼見到諸佛以神通力所興起的種種變化；七是以方便法平等駕馭諸法；八是常見諸佛，不曾遠離；九是識別義理的權巧方便，不可思議的諸幻化之想；十是如果見到諸佛、眾菩薩等，就欣然大悅，獲得法藏；這就是菩薩的十種法藏。
菩薩的護持也有十種。哪十種呢？一是終不誹謗諸佛的道法，護持其意；二是信奉大聖的教誨，不曾改變悔恨；三是進入諸菩薩的行列，常懷恭敬；四是見到諸善友，都和順其性情，同其志向；五是不再修習一切聲聞、緣覺的行法；六是護持菩薩的章句和修行，不曾退轉；七是慈悲憐憫眾生，而不懷害心；八是徹底通達一切功德的根本；九是降伏眾魔，擊退外敵；十是具足一切諸度無極；這就是菩薩的十種護持。
菩薩的自在，有十種自在的生命。哪十種呢？一是計算其壽命，無量數劫而無窮盡；二是其心自在遊歷，所興起的禪定進入聖慧，不可計數；三是其業自在，遊歷諸佛世界，莊嚴無量，想要顯現建立道場的意義；四是其業自如，隨時示現；五是世間報應所生，自在遊歷；六是顯現在十方諸佛世界，意樂自在；七是普遍見到一切諸佛世界，見到諸如來，所愿自在，所欲自在；八是在哪個佛土成就最正覺，神通自在遊歷，都能示現威神變化；九是於法自在，普遍能夠興起顯示無量數的諸內法門；十是于智慧自在，如來的十力、四無所畏，而普遍顯現在諸佛道場；這就是菩薩的十種自在，菩薩安住於此，都能具足諸度無極。 English version:
Furthermore, there are ten treasuries. What are the ten? First, counting all dharmas, cultivating the treasury of diligence; second, understanding and knowing that all dharmas have no arising; third, illuminating and upholding the essential teachings of the Buddhas; fourth, universally proclaiming eloquence, explaining the beginning and end of all dharmas, understanding the timing; fifth, the numerous meanings are immeasurable, and none can be grasped; sixth, universally enabling people to witness the transformations brought about by the Buddhas' supernatural powers; seventh, using skillful means to equally govern all dharmas; eighth, constantly seeing the Buddhas, never being far away; ninth, discerning the skillful means of meaning, the inconceivable illusory thoughts; tenth, if seeing the Buddhas, Bodhisattvas, etc., being greatly delighted, attaining the Dharma treasury; these are the ten treasuries of a Bodhisattva.
A Bodhisattva's protection has ten aspects. What are the ten? First, never slandering the Buddhas' path and dharma, protecting their intention; second, believing in the great sage's teachings, never changing or regretting; third, entering the ranks of the Bodhisattvas, always being respectful; fourth, seeing virtuous friends, harmonizing with their nature and sharing their aspirations; fifth, no longer practicing the paths of all Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers); sixth, protecting the Bodhisattva's teachings and practices, never retreating; seventh, being compassionate to all beings without harboring harm; eighth, thoroughly understanding the root of all virtues; ninth, subduing all demons, repelling external enemies; tenth, fully possessing all the perfections without limit; these are the ten protections of a Bodhisattva.
A Bodhisattva's freedom has ten aspects of life that are free. What are the ten? First, calculating their lifespan, immeasurable kalpas without end; second, their mind freely roams, the samadhi they cultivate enters into sacred wisdom, immeasurable; third, their karma is free, roaming through the Buddha realms, adorned immeasurably, desiring to manifest the meaning of establishing a Bodhimanda (place of enlightenment); fourth, their karma is self-willed, manifesting at any time; fifth, the karmic retribution of the world, freely roaming; sixth, appearing in the ten directions of the Buddha worlds, with freedom of intention; seventh, universally seeing all the Buddha worlds, seeing all the Tathagatas, with freedom of wishes, freedom of desires; eighth, in which Buddha land they attain the most perfect enlightenment, their supernatural powers freely roam, able to manifest majestic transformations; ninth, in the dharma they are free, universally able to arise and manifest immeasurable inner dharma gates; tenth, in wisdom they are free, the ten powers of the Tathagata, the four fearlessnesses, universally appearing in the Buddha's Bodhimanda; these are the ten freedoms of a Bodhisattva, and a Bodhisattva abiding in these can fully possess all the perfections without limit.
【English Translation】 Furthermore, there are ten treasuries. What are the ten? First, counting all dharmas, cultivating the treasury of diligence; second, understanding and knowing that all dharmas have no arising; third, illuminating and upholding the essential teachings of the Buddhas; fourth, universally proclaiming eloquence, explaining the beginning and end of all dharmas, understanding the timing; fifth, the numerous meanings are immeasurable, and none can be grasped; sixth, universally enabling people to witness the transformations brought about by the Buddhas' supernatural powers; seventh, using skillful means to equally govern all dharmas; eighth, constantly seeing the Buddhas, never being far away; ninth, discerning the skillful means of meaning, the inconceivable illusory thoughts; tenth, if seeing the Buddhas, Bodhisattvas, etc., being greatly delighted, attaining the Dharma treasury; these are the ten treasuries of a Bodhisattva. A Bodhisattva's protection has ten aspects. What are the ten? First, never slandering the Buddhas' path and dharma, protecting their intention; second, believing in the great sage's teachings, never changing or regretting; third, entering the ranks of the Bodhisattvas, always being respectful; fourth, seeing virtuous friends, harmonizing with their nature and sharing their aspirations; fifth, no longer practicing the paths of all Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers); sixth, protecting the Bodhisattva's teachings and practices, never retreating; seventh, being compassionate to all beings without harboring harm; eighth, thoroughly understanding the root of all virtues; ninth, subduing all demons, repelling external enemies; tenth, fully possessing all the perfections without limit; these are the ten protections of a Bodhisattva. A Bodhisattva's freedom has ten aspects of life that are free. What are the ten? First, calculating their lifespan, immeasurable kalpas without end; second, their mind freely roams, the samadhi they cultivate enters into sacred wisdom, immeasurable; third, their karma is free, roaming through the Buddha realms, adorned immeasurably, desiring to manifest the meaning of establishing a Bodhimanda (place of enlightenment); fourth, their karma is self-willed, manifesting at any time; fifth, the karmic retribution of the world, freely roaming; sixth, appearing in the ten directions of the Buddha worlds, with freedom of intention; seventh, universally seeing all the Buddha worlds, seeing all the Tathagatas, with freedom of wishes, freedom of desires; eighth, in which Buddha land they attain the most perfect enlightenment, their supernatural powers freely roam, able to manifest majestic transformations; ninth, in the dharma they are free, universally able to arise and manifest immeasurable inner dharma gates; tenth, in wisdom they are free, the ten powers of the Tathagata, the four fearlessnesses, universally appearing in the Buddha's Bodhimanda; these are the ten freedoms of a Bodhisattva, and a Bodhisattva abiding in these can fully possess all the perfections without limit.
薩感動有十事。何謂為十？眾生變化隨罪福往、嚴治國土各各不同、經法變異隨時教化、其身所在在所顯現、所愿自在造立道義、所行自游所入普遍、造業聖慧以示一切、神通變化靡不度脫、神足變化無所不感、修習威勢至十種力，是為菩薩十事變化「菩薩變化眾生有十事。何謂為十？演說眾生悉無所有，一切群黎因想而立；為諸群萌隨時說法；化眾黎庶，令棄自大；一切人界護一履跡，使得安隱，無有嬈害；普能示現一切世界，建立眾生、諸眾生界；顯現釋梵及四天王；游于黎庶，隨時現身；聲聞、緣覺形像色貌亦復現形；顯菩薩行，解諸眾生境界所在，靡不周達；覺成普知一切道力、色身相好、若干莊嚴；是為菩薩變化眾生。
「菩薩有十事國土嚴凈。何謂為十？一切佛土為一佛土；造立建業使諸佛國入一毛孔；一切佛界所入無盡；一切佛境開通一義；顯己一行，自見己身普入佛土；一切佛國眾生之類，無能動者亦不恐怖；又，諸佛土一切莊嚴，現一佛國，一國嚴凈遍諸佛土；一切佛國則一如來；眾會道場，一如來身遍諸眾生，使諸眾生入于微妙，無極巍巍，廣普深奧；傾邪、平正，等他、等御，方面、羅網、報應，悉遍無餘，皆能示現；是為十事也。
「菩薩有十事經法隨時。何謂為十？御一切法
【現代漢語翻譯】 現代漢語譯本：菩薩的感應有十種事蹟。哪十種呢？眾生的變化隨著罪業和福報而往生，所處的國土嚴厲或安樂各不相同，佛經教法隨著時間變化而教化，菩薩的身形所在之處都會顯現，所愿自在地建立道義，所行之處自由自在，所入之處普遍存在，以造業的聖慧來開示一切，以神通變化無不度脫，以神足變化無所不感應，修習威勢達到十種力量，這就是菩薩的十種變化。 菩薩變化眾生有十種事蹟。哪十種呢？演說眾生一切皆空無所有，一切眾生都因妄想而存在；為各種眾生隨時說法；教化眾生，讓他們捨棄自大；在一切人界守護每一個足跡，使他們安穩，沒有煩惱和傷害；普遍能夠示現一切世界，建立眾生、各種眾生界；顯現釋提桓因（Śakra devānām indra，帝釋天）和梵天（Brahmā）以及四大天王；遊歷于眾生之中，隨時顯現身形；聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）的形像和容貌也同樣顯現；顯現菩薩的修行，瞭解各種眾生的境界所在，無不周遍通達；覺悟成就普遍知曉一切道力、色身相好、各種莊嚴；這就是菩薩變化眾生。 菩薩有十種事蹟使國土莊嚴清凈。哪十種呢？一切佛土都視為一個佛土；建立功業使諸佛國土進入一個毛孔；一切佛界所進入的無有窮盡；一切佛境開通一個真義；顯現自己一行，自己看到自己的身體普遍進入佛土；一切佛國眾生之類，沒有能夠動搖的，也不會感到恐怖；而且，諸佛土的一切莊嚴，顯現在一個佛國，一個佛國的莊嚴清凈遍佈諸佛國土；一切佛國都視為一個如來（Tathāgata，佛的稱號）；法會道場，一個如來身遍佈一切眾生，使一切眾生進入微妙、無極巍峨、廣闊普遍而深奧的境界；傾斜、平正，平等對待他人、平等駕馭，方面、羅網、報應，全部遍佈無餘，都能示現；這就是十種事蹟。 菩薩有十種事蹟使經法隨時應機。哪十種呢？駕馭一切法
【English Translation】 English version: A Bodhisattva's (Bodhisattva, a being who seeks enlightenment) responses have ten aspects. What are the ten? The transformations of sentient beings follow their karmic actions of sin and merit, the governance of their lands varies, the teachings of the scriptures change with time, the Bodhisattva's form appears wherever they are, they freely establish the principles of the path, their actions are unrestricted, their presence is universal, they use the wisdom of karma to enlighten all, their miraculous transformations liberate all, their divine powers are felt everywhere, and they cultivate their power to reach ten strengths. These are the ten transformations of a Bodhisattva. A Bodhisattva's transformations of sentient beings have ten aspects. What are the ten? They explain that all sentient beings are empty and without substance, all beings exist due to their thoughts; they teach various beings at the appropriate time; they transform beings, causing them to abandon their arrogance; they protect every footprint in all human realms, ensuring peace and freedom from harm; they can universally manifest in all worlds, establishing beings and various realms of beings; they manifest Śakra devānām indra (the king of gods) and Brahmā (the creator god) and the Four Heavenly Kings; they travel among beings, manifesting their forms at any time; they also manifest the forms and appearances of Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas (those who achieve enlightenment on their own); they manifest the practices of a Bodhisattva, understanding the realms of all beings, reaching everywhere; they awaken and universally know all the powers of the path, the excellent qualities of their physical form, and various adornments. These are the Bodhisattva's transformations of sentient beings. A Bodhisattva has ten aspects that purify and adorn the land. What are the ten? All Buddha lands are seen as one Buddha land; they establish meritorious deeds that allow all Buddha lands to enter a single pore; the entry into all Buddha realms is endless; all Buddha realms open to one true meaning; they manifest their own practice, seeing their own body universally entering the Buddha lands; among all beings in all Buddha lands, none can be shaken or feel fear; moreover, all the adornments of the Buddha lands are manifested in one Buddha land, and the purity of one land pervades all Buddha lands; all Buddha lands are seen as one Tathāgata (a title for a Buddha); in the assembly of the Dharma, one Tathāgata's body pervades all beings, leading them into a realm of subtlety, immeasurable grandeur, vastness, universality, and profundity; they are inclined, upright, treat others equally, govern equally, in all directions, networks, and karmic consequences, all are pervaded without remainder, and all can be manifested. These are the ten aspects. A Bodhisattva has ten aspects that make the scriptures timely. What are the ten? They master all dharmas
使入一法，則以一法化一切法；化眾生性，使不諍訟；一切諸法皆令順入般若波羅蜜、教度彼岸；一切諸法入于眾生，舍諸法想，使一切法入於一義，演無數劫不可儘教；以一切法入無央數百千法門，見眾生心悉說本末；又，一切法普門輪字，曉了隨時；一切諸法入一法門，無所諍訟，宣無數劫義不可盡；一切諸法入諸佛道以化眾生；一切佛法現無央數諸內正教；一切諸法悉入本際，無量網內現無數劫眾生盡耗；是為十事隨時也。「菩薩有十事其身變化。何謂為十？建立眾生入於己身而得解脫；亦以己身想眾生身而建立之；一切佛身入一佛身，以一佛身入諸佛身而示現之；一切佛土建立己身，而為眾生示現變化；普取三世遍一法身，一身定意而修正受；現若干身，則以一身解正覺道；現無央數諸菩薩身；以眾生身合為一身，以一人身普現眾身；以眾生身顯入法身；亦以法身現眾生身；是為十事其身變化。
「菩薩有十事變立所愿。何謂為十？取諸菩薩愿立己所誓，諸佛、正覺己愿道力顯諸菩薩；隨眾生根純淑所在，使成無上正真之道，為最正覺；除無際劫意所貪愿，出於識身、建立慧身，自在所愿而現諸身而去己形；具足顯示彼具足身，開化眾生，勸進諸愿；以菩薩身遍一切念，諸行劫數而不斷絕；履一力跡成
最正覺，因所力愿周遍一切無數佛土皆現其身；於一切形演一法句，普周無餘一切法界；興大法雲、雨甘露味、照以慧解、暢真諦法、以為雷震、飽滿眾生、成無極愿、法樂具足；是為菩薩變立所愿。
「菩薩化變復有十事。何謂為十？遵修法界則以示現；在眾生界樂行佛事；而復普現在諸魔部；菩薩行無為界而拔出生死行；行一切智，不捨菩薩之所游業，又存寂寞澹泊之業；示在眾生，匆匆勤學，不俱為亂，無進、無怠，無雙、無只，無言、無想，無所有、無所啟，行如空等，菩薩如是而復皆現；在於眾生諸想顛倒發諸所行，不與同塵，凈修力行，亦悉示現；諸所行處曉知眾事，了本無人，現在眾生而開化之；修禪脫門、神通、三達之智，現在十方諸佛土生，成如來行，備佛嚴凈；現諸聲聞、緣覺之乘威儀禮節、無念之行；是為菩薩十事化變。
「菩薩有十事以慧變化。何謂為十？辯才無盡，班宣道慧，逮諸總持，演無量明；辯才善解，多所講說；攝眾生根，聖慧變化而度脫之；以無為心睹他人意，則以一心知眾生志、心念所行；曉眾生界志性結縛、諸塵勞疾，應病與藥，令得瘳除、明解；一時普能周達如來十力；能入眾生三世之行，有劫數、無劫數悉而顯示，而開化之；其心閑靜，永無蔽礙，成最正
【現代漢語翻譯】 現代漢語譯本 最正覺（無上正等正覺），依仗其力量和願力，周遍一切無數佛土，都顯現其身；在一切形體中演說一句佛法，普遍周及沒有遺漏的一切法界；興起大法雲，降下甘露法味，用智慧開解，宣暢真諦佛法，如同雷霆震響，使眾生飽滿，成就無極的願望，法喜充滿；這就是菩薩變現所立下的願望。 菩薩的化現變化還有十種。哪十種呢？遵循修習法界而示現；在眾生界樂於修行佛事；又普遍顯現在諸魔部；菩薩修行無為的境界而拔出眾生的生死輪迴；修行一切智慧，不捨棄菩薩所修行的事業，又保持寂寞淡泊的修行；示現在眾生中，匆匆勤奮學習，不與世俗同流合污，不急進也不懈怠，不執著于單一也不執著于成雙，不執著于言語也不執著于思想，不執著于擁有也不執著于無有，修行如同虛空一般，菩薩像這樣而又都顯現；在眾生各種顛倒妄想中發起各種行為，不與世俗同流合污，清凈修行，也全部示現；在所修行的地方明曉各種事情，了知本來無人，在現在的眾生中開導教化他們；修行禪定解脫之門、神通、三明之智，顯現在十方諸佛國土，成就如來的修行，具備佛的莊嚴清凈；顯現聲聞、緣覺的乘法威儀禮節、無念的修行；這就是菩薩的十種化現變化。 菩薩有十種以智慧變化的能力。哪十種呢？辯才無盡，普遍宣揚道之智慧，獲得各種總持（記憶和理解能力），演說無量光明；辯才善於理解，多方講說；攝受眾生的根基，用聖慧變化而度脫他們；以無為的心觀察他人的意念，就能一心了知眾生的志向、心念所行；明曉眾生界的志向習性、煩惱束縛、各種塵勞疾病，應病與藥，使他們得到痊癒、明瞭理解；一時普遍能夠通達如來的十力（如來所具有的十種力量）；能夠進入眾生三世的修行，有劫數和無劫數都全部顯示出來，從而開導教化他們；其心閑靜，永遠沒有遮蔽障礙，成就最正覺（無上正等正覺）。
【English Translation】 English version The Most Righteous Enlightenment (Anuttara-samyak-sambodhi), relying on its power and vows, manifests its body throughout all countless Buddha lands; in all forms, it expounds a single Dharma phrase, universally encompassing all Dharma realms without exception; it raises great Dharma clouds, rains down the nectar of Dharma, illuminates with wisdom, proclaims the true Dharma, like a thunderous roar, satiating all beings, fulfilling boundless vows, and filled with Dharma joy; this is the vow established by the Bodhisattva's transformations. The Bodhisattva's transformations also have ten aspects. What are the ten? They manifest by following and practicing the Dharma realm; in the realm of sentient beings, they delight in performing Buddha's work; they also universally appear in the realms of all demons; Bodhisattvas practice the realm of non-action and liberate beings from the cycle of birth and death; they practice all wisdom, not abandoning the work of Bodhisattvas, and also maintain the practice of solitude and detachment; they appear among sentient beings, diligently learning, not conforming to the world, neither rushing nor slacking, not clinging to singularity nor duality, not clinging to words nor thoughts, not clinging to having nor not having, practicing like the void, and Bodhisattvas appear in this way; in the various inverted thoughts of sentient beings, they initiate various actions, not conforming to the world, practicing pure conduct, and they also manifest all of this; in the places they practice, they understand all matters, knowing that there is originally no person, and they guide and teach the present sentient beings; they practice the gates of meditation and liberation, supernatural powers, and the wisdom of the three insights, appearing in the Buddha lands of the ten directions, accomplishing the practice of the Tathagata, possessing the Buddha's majestic purity; they manifest the demeanor and etiquette of the Hearers and Pratyekabuddhas, and the practice of non-thought; these are the ten transformations of the Bodhisattva. Bodhisattvas have ten abilities to transform with wisdom. What are the ten? Their eloquence is inexhaustible, they universally proclaim the wisdom of the path, attain all Dharanis (memory and comprehension abilities), and expound immeasurable light; their eloquence is skillful in understanding, and they speak extensively; they gather the roots of sentient beings, and liberate them through the transformations of sacred wisdom; with a mind of non-action, they observe the thoughts of others, and with one mind, they know the aspirations and actions of sentient beings; they understand the aspirations, habits, afflictions, and various defilements of sentient beings, and prescribe medicine according to their illnesses, enabling them to be healed and understand clearly; they are universally able to comprehend the ten powers of the Tathagata at once; they can enter into the practices of sentient beings in the three times, and reveal all kalpas and non-kalpas, thereby guiding and teaching them; their minds are tranquil, forever without obstruction, and they achieve the Most Righteous Enlightenment (Anuttara-samyak-sambodhi).
覺，遍度黎庶；以一人慧而得自在，觀察眾生知所造業、善惡、禍福；以一種聲遍暢一切群黎音響；是為十事也。
「菩薩神通變有十事。何謂為十？則以一身遍現一切諸佛國土，一如來會皆能同暢；宣講菩薩、諸佛道場，以一心行開化一切諸修道行；以一音聲普告十方諸佛世界眾生心念，令得其所；以一定心皆見群黎無央數劫前世所行善惡禍福而度脫之，則以神通莊嚴一切諸佛國土；亦以神通皆見三世，等無差特；而知一切諸佛、菩薩所建立行，演法光明而照耀之；亦以神通見知一切諸天、龍、神、揵沓和、阿須輪、迦留羅、甄陀羅、摩休勒、釋梵四天王、聲聞、緣覺、諸菩薩行、如來十力；菩薩德本無所不護；菩薩平等寂諸音響，則以平夷等御眾生；是為菩薩十神通變。
「菩薩神足變化有十事。何謂為十？無數世界入於一塵，是神足變；復以一塵遍諸法界現一佛土，使諸海水入一毛孔，曠諸法界入眾佛土，令諸眾生無所嬈害；無量世界入於己身，以神通慧普現所為；不可思議諸鐵圍山及大鐵圍入一毛孔；游諸佛土，令諸群生不懷恐怖；以無數劫示為一劫、或現一日，或以一劫現無數劫進退合成，顯化眾生無所嬈損；現諸世界為外所災、或復遭值水、火災變，欲使眾生察知非常，神足所現而無嬈害；
【現代漢語翻譯】 現代漢語譯本 覺悟，普遍度化民眾；憑藉一人的智慧而獲得自在，觀察眾生所造的業、善惡、禍福；用一種聲音傳遍一切民眾的音響；這就是十件事。 菩薩的神通變化有十種。哪十種呢？就是以一身遍現一切諸佛國土，在一個如來法會中都能同時暢通無阻；宣講菩薩、諸佛的道場，以一心修行開化一切修道之人；用一種聲音普遍告知十方諸佛世界眾生的心念，使他們得到相應的引導；以一種禪定之心都能見到民眾無數劫前世所行的善惡禍福並度脫他們，用神通莊嚴一切諸佛國土；也用神通都能見到過去、現在、未來三世，平等無差別；並且知道一切諸佛、菩薩所建立的修行，演說佛法光明而照耀他們；也用神通見到一切諸天（Devas）、龍（Nagas）、神（Devas）、乾闥婆（Gandharvas，天上的樂神）、阿修羅（Asuras，好戰的神）、迦樓羅（Garudas，金翅鳥神）、緊那羅（Kinnaras，天上的樂神）、摩睺羅伽（Mahoragas，大蟒神）、釋提桓因（Sakra devanam Indra，帝釋天）、梵天（Brahma，創造之神）四天王（四大天王）、聲聞（Sravakas，聽聞佛法而修行的人）、緣覺（Pratyekabuddhas，獨自覺悟的人）、諸菩薩的修行、如來的十力；菩薩的德行根本無所不護；菩薩平等寂靜一切音響，用平等的方式來引導眾生；這就是菩薩的十種神通變化。 菩薩的神足變化有十種。哪十種呢？無數世界進入一粒微塵，這是神足變化；又以一粒微塵遍佈諸法界，顯現一個佛土，使諸海水進入一個毛孔，廣闊的法界進入眾佛國土，讓眾生不受任何干擾；無數世界進入自身，用神通智慧普遍顯現所作所為；不可思議的諸鐵圍山（Cakravada，環繞世界的山）和大鐵圍山進入一個毛孔；遊歷諸佛國土，讓眾生不感到恐懼；用無數劫的時間顯示為一劫，或者顯示為一日，或者用一劫的時間顯示為無數劫的進退合成，顯化眾生而不造成任何損害；顯示諸世界遭受外來的災難，或者遭遇水、火災變，想要讓眾生察覺到世事無常，用神足所顯現的而沒有造成任何損害；
【English Translation】 English version Enlightenment, universally liberating the people; attaining freedom through the wisdom of one person, observing the karma, good and evil, fortune and misfortune of sentient beings; using one voice to pervade the sounds of all the people; these are the ten matters. The Bodhisattva's supernatural transformations have ten aspects. What are the ten? They are: manifesting one body throughout all Buddha lands, being able to communicate freely in one Tathagata assembly; proclaiming the Bodhisattva and Buddha's path, using one mind to enlighten all those who practice the path; using one voice to universally inform the thoughts of sentient beings in the ten directions of the Buddha worlds, enabling them to receive appropriate guidance; using a meditative mind to see the good, evil, fortune, and misfortune of sentient beings from countless past lives and liberate them, using supernatural powers to adorn all Buddha lands; also using supernatural powers to see the past, present, and future three periods, equally without difference; and knowing the practices established by all Buddhas and Bodhisattvas, expounding the light of the Dharma to illuminate them; also using supernatural powers to see all Devas, Nagas, Devas, Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), Mahoragas (great serpent gods), Sakra devanam Indra (Indra), Brahma (the creator god), the Four Heavenly Kings, Sravakas (listeners of the Dharma), Pratyekabuddhas (solitary realizers), the practices of all Bodhisattvas, and the ten powers of the Tathagata; the Bodhisattva's virtues fundamentally protect all; the Bodhisattva equally quiets all sounds, using equality to guide sentient beings; these are the ten supernatural transformations of the Bodhisattva. The Bodhisattva's supernatural foot transformations have ten aspects. What are the ten? Countless worlds entering a single dust particle, this is a supernatural foot transformation; also using a single dust particle to pervade all Dharma realms, manifesting a Buddha land, causing all the ocean waters to enter a single pore, the vast Dharma realms to enter the Buddha lands, allowing sentient beings to be free from any disturbance; countless worlds entering one's own body, using supernatural wisdom to universally manifest what is done; the inconceivable iron mountains (Cakravada) and great iron mountains entering a single pore; traveling through the Buddha lands, allowing sentient beings to not feel fear; showing countless kalpas as one kalpa, or showing one day, or using one kalpa to show countless kalpas of advancing and retreating, manifesting to sentient beings without causing any harm; showing the worlds suffering external disasters, or encountering water and fire disasters, wanting to make sentient beings aware of impermanence, using supernatural foot transformations without causing any harm;
一切世界水、火、風、空所合災變，化為一切財產諸業、宮殿、屋宅具足充滿；則以神足現化眾生不可思議諸佛剎土，舉著右掌移著無量諸佛世界，無所損耗；現諸佛土自然虛空以誨眾生；是為菩薩十神足變。
「菩薩諸力變動亦有十事。何謂為十？力感眾生而開化之，未曾違廢；悉感諸國，以無央數莊嚴眾事而示現之；法力變化，一切諸身入于無身；所化勢力劫數不斷；佛力所變，悟諸睡寐；行力所感，攝取一切諸菩薩行；如來力教則能救濟眾生境界；自在力教，一切諸法達之自然；成最正覺一切智力，則以無餘諸通聖慧逮平等道；大哀力變，不捨眾生；是為菩薩十力變也，興化眾生。菩薩若逮此十力變則無掛礙，速成無上正真之道，為最正覺。發意之頃以得佛道，不斷所行。所以者何？宣大誓願，菩薩則成無量法門，普現德本。
「菩薩娛樂有十事法。何謂為十？
「於斯，菩薩以眾生身建立國體，分別黎庶形之所趣，是第一樂。
「又復菩薩以土身像建立眾生，不令國身而有損耗，是第二樂。
「又，其菩薩隨時變現佛正覺身、現諸聲聞身、緣覺之身，非常示現如來之業，是第三樂。
「又，其菩薩示現聲聞、緣覺、佛身巍巍微妙，不著三品法訓，是第四樂。「又，其菩
【現代漢語翻譯】 現代漢語譯本 一切世界由水、火、風、空四大元素結合而成的災變，可以化為一切財產、各種行業、宮殿、房屋等，使其具足充滿；然後以神通之力顯現不可思議的諸佛剎土給眾生，舉起右掌就能移動無量諸佛世界，而沒有任何損耗；顯現諸佛國土自然的虛空來教誨眾生；這就是菩薩的十種神足變化。 菩薩的力量變化也有十種。哪十種呢？以力量感化眾生並開導他們，從不違背或廢棄；能感化所有國土，以無數莊嚴的事物來示現；以法力變化，使一切身體融入無身的狀態；所教化的力量在劫數中不斷；以佛力變化，使眾生從睡夢中覺悟；以行力感化，攝取一切菩薩的修行；以如來教導的力量，能夠救濟眾生的境界；以自在教導的力量，使一切諸法達到自然；成就最正覺的一切智力，從而以無餘的各種神通聖慧達到平等之道；以大悲的力量變化，不捨棄眾生；這就是菩薩的十種力量變化，用來興盛教化眾生。菩薩如果獲得這十種力量變化，就能無所掛礙，迅速成就無上正真之道，成為最正覺。在發願的瞬間就能獲得佛道，並且不斷地修行。這是為什麼呢？因為宣說了大誓願，菩薩就能成就無量法門，普遍顯現功德的根本。 菩薩的娛樂有十種法。哪十種呢？ 在此，菩薩以眾生的身體建立國家體制，分別百姓的形態和所趨向，這是第一種娛樂。 又，菩薩以國土的形象建立眾生，不讓國家身體有任何損耗，這是第二種娛樂。 又，菩薩隨時變現佛的正覺之身、顯現聲聞（Sravaka，佛陀的弟子）之身、緣覺（Pratyekabuddha，獨自覺悟者）之身，經常示現如來的事業，這是第三種娛樂。 又，菩薩示現聲聞、緣覺、佛的身形，巍峨微妙，不執著於三乘（聲聞乘、緣覺乘、菩薩乘）的教法，這是第四種娛樂。
【English Translation】 English version All the calamities of the world, formed by the combination of water, fire, wind, and space, can be transformed into all possessions, various industries, palaces, and houses, making them complete and full; then, with supernatural power, they manifest the inconceivable Buddha lands to sentient beings, and by raising the right palm, they can move countless Buddha worlds without any loss; they manifest the natural emptiness of the Buddha lands to teach sentient beings; this is the ten supernatural transformations of a Bodhisattva. The transformations of a Bodhisattva's power also have ten aspects. What are the ten? To influence sentient beings with power and guide them, never violating or abandoning them; to influence all lands, manifesting countless magnificent things; to transform with the power of Dharma, making all bodies merge into a state of no-body; the power of teaching continues through kalpas; to awaken sentient beings from their sleep with the power of the Buddha; to gather all Bodhisattva practices with the power of action; to be able to save the realms of sentient beings with the power of the Tathagata's teachings; to reach the natural state of all dharmas with the power of free teachings; to achieve the all-knowing power of the most perfect enlightenment, thus attaining the path of equality with all the sacred wisdom of supernatural powers; to not abandon sentient beings with the power of great compassion; these are the ten transformations of a Bodhisattva's power, used to promote the teaching of sentient beings. If a Bodhisattva attains these ten transformations of power, they will be free from obstacles, quickly achieve the supreme and true path, and become the most perfect enlightenment. In the moment of making a vow, they can attain the Buddha's path and continue their practice. Why is this? Because by proclaiming the great vow, the Bodhisattva can achieve countless Dharma gates and universally manifest the root of virtue. A Bodhisattva has ten kinds of enjoyments in the Dharma. What are the ten? Here, the Bodhisattva establishes the national system with the bodies of sentient beings, distinguishing the forms and directions of the people, this is the first enjoyment. Also, the Bodhisattva establishes sentient beings with the image of the land, not allowing any loss to the national body, this is the second enjoyment. Also, the Bodhisattva manifests the body of the Buddha's perfect enlightenment, the body of a Sravaka (a disciple of the Buddha), and the body of a Pratyekabuddha (a solitary enlightened one) at any time, constantly manifesting the work of the Tathagata, this is the third enjoyment. Also, the Bodhisattva manifests the majestic and subtle bodies of Sravakas, Pratyekabuddhas, and Buddhas, not clinging to the teachings of the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), this is the fourth enjoyment.
薩示現行身、最正覺身，不著身行、亦無所斷，是第五樂也。
「又，其菩薩現正覺道，身之所行不猗正覺，是第六樂也。
「又，其菩薩現泥洹界，猗于生死，不著泥洹，是第七樂。
「又，其菩薩現習生死，又現取滅度，不于泥洹而永滅度，是第八樂。
「又，其菩薩以常永定普示眾行，往反周旋、住立經行不捨三昧，是第九樂。
「又，其菩薩從一如來聞說正法，不見沒身，護三昧定。如來道場無央數事各各分別，恕當諸身，其所住處身無所壞，不亂三昧。從諸如來聽所說法，這聞法已則受奉行。三昧正受，不斷啟覲經典之要，與如來俱，不見滅身。一一三昧御諸行門入無數定，以是比像皆盡壞劫，菩薩三昧未曾窮極定意身門，是為第十娛樂。菩薩住此，逮成如來無上慧樂。
「菩薩境界有十事。何謂為十？為諸眾生而以顯示入無量門；一切世界有無央數若干莊嚴，開導黎庶；以眾生界御不自大，說誨所部；如來、至真入菩薩身，以菩薩身入如來身；以虛空界導諸佛土，以諸佛土導虛空界；以生死本現泥洹原，以泥洹原現生死本；以一人音宣諸佛法，各入境界；以無量門顯於一身，則以一身建無數身；復以一身遍諸法界；眾生髮心，而以一智御無量門，成最正覺；是為十
【現代漢語翻譯】 現代漢語譯本：菩薩示現修行之身、最正覺之身，不執著于身行、也沒有任何斷絕，這是第五種快樂。 又，菩薩示現正覺之道，身體的修行不依賴於正覺，這是第六種快樂。 又，菩薩示現涅槃（泥洹）境界，依存於生死，不執著于涅槃，這是第七種快樂。 又，菩薩示現習於生死，又示現進入滅度，不在涅槃中永遠滅度，這是第八種快樂。 又，菩薩以常恒不變的定力普遍示現各種修行，往來周旋、站立行走都不捨離三昧（定），這是第九種快樂。 又，菩薩從一位如來那裡聽聞正法，不見自身消亡，守護三昧（定）。如來道場有無數的事情各自不同，都能適應各種身形，他們所住之處身體不會損壞，不會擾亂三昧。從諸位如來那裡聽聞所說的法，聽聞之後就接受奉行。三昧正受，不斷地請教經典的要義，與如來同在，不見自身消亡。一一三昧駕馭各種修行之門進入無數的禪定，以此比喻，即使經歷所有劫難，菩薩的三昧也未曾窮盡定意身門，這是第十種娛樂。菩薩安住於此，最終成就如來無上的智慧之樂。 菩薩的境界有十件事。哪十件呢？爲了眾生而顯示進入無量法門；一切世界有無數的各種莊嚴，開導民眾；以眾生界駕馭而不自大，宣說教誨所管轄的眾生；如來、至真進入菩薩身，以菩薩身進入如來身；以虛空界引導諸佛國土，以諸佛國土引導虛空界；以生死根本示現涅槃的本源，以涅槃的本源示現生死的根本；以一個人的聲音宣說諸佛的法，各自進入境界；以無量法門顯現在一身，又以一身建立無數身；又以一身遍佈所有法界；眾生髮心，而以一種智慧駕馭無量法門，成就最正覺；這就是十種境界。
【English Translation】 English version: The Bodhisattva manifests the body of practice, the body of perfect enlightenment, not clinging to bodily actions, nor severing anything, this is the fifth joy. Moreover, the Bodhisattva manifests the path of perfect enlightenment, the practice of the body does not rely on perfect enlightenment, this is the sixth joy. Moreover, the Bodhisattva manifests the realm of Nirvana (Nirvana), relies on birth and death, not clinging to Nirvana, this is the seventh joy. Moreover, the Bodhisattva manifests the practice of birth and death, and also manifests entering extinction, not eternally extinguished in Nirvana, this is the eighth joy. Moreover, the Bodhisattva universally manifests various practices with constant and unchanging concentration, going back and forth, standing and walking without abandoning Samadhi (concentration), this is the ninth joy. Moreover, the Bodhisattva hears the Dharma from one Tathagata, does not see his own body perish, and protects Samadhi (concentration). The Tathagata's assembly has countless different matters, each adapting to various forms, and the places where they dwell do not damage the body, nor disturb Samadhi. They hear the Dharma spoken by all the Tathagatas, and after hearing it, they accept and practice it. They are in Samadhi, constantly seeking the essence of the scriptures, being with the Tathagatas, and not seeing their own bodies perish. Each Samadhi controls various paths of practice, entering countless meditations. By this analogy, even if all kalpas are exhausted, the Bodhisattva's Samadhi will never exhaust the gates of concentration and the body. This is the tenth joy. The Bodhisattva dwells in this, and ultimately achieves the supreme joy of the Tathagata's wisdom. The Bodhisattva's realm has ten aspects. What are the ten? For the sake of sentient beings, they manifest entering immeasurable Dharma gates; all worlds have countless various adornments, guiding the people; they govern the realm of sentient beings without arrogance, teaching and guiding those under their care; the Tathagata, the Truth, enters the Bodhisattva's body, and the Bodhisattva's body enters the Tathagata's body; they guide the Buddha lands with the realm of emptiness, and guide the realm of emptiness with the Buddha lands; they manifest the origin of Nirvana with the root of birth and death, and manifest the root of birth and death with the origin of Nirvana; they proclaim the Dharma of all Buddhas with one person's voice, each entering their own realm; they manifest immeasurable Dharma gates in one body, and establish countless bodies with one body; they also pervade all Dharma realms with one body; sentient beings generate the aspiration, and with one wisdom, they control immeasurable Dharma gates, achieving perfect enlightenment; these are the ten realms.
事。菩薩住此，入于如來無上大慧。
「菩薩有十力。何謂為十？奉志性力，不與諸世而俱同塵；修清和力，不著佛法；應時之力，普現菩薩方便處所；以聖慧力知諸群黎心念所行；所誓願力皆能備通，具足本願所行之力；不斷本際所修乘力，顯一切乘，不捨大乘；諸變化力一切佛興；凈十方界，一一顯示所護履跡道義之力；發眾生心，不離正覺，轉法輪力；宣顯一法，音無餘、不餘，皆令無餘，將御一切眾生根心；是為十力。菩薩住此，逮成無上普智十力。
「菩薩無畏有十事。何謂為十？
「皆受一切，得持諸音。何況菩薩不作是念：『吾于東方、南、西、北方來至於斯，咨問百千無極要集，儻不堪任受答是大法。』菩薩悉知不見、不及，以大無畏所度無極一切眾生。諸來難問恣意聽之，所欲啟問勇猛意說而無懈廢，是一無畏。
「于諸文字所演音辭次第如流，承如來威，無礙辯才所度無極。其菩薩不作是念：『東、西、南、北，儻來難問，不任發遣。』未曾有是不見、不及，勇猛無畏，一切眾生恣意難問，勇猛自在、衣毛不豎，是二無畏。
「獨遊空法，菩薩未曾心懷疑網、計于吾我、所作所更、計壽命人，以離五陰、諸入邪見、六十二疑。其心普平，等如虛空，故無此念：『
【現代漢語翻譯】 現代漢語譯本 菩薩安住於此，便能進入如來無上的大智慧。
『菩薩有十種力量。哪十種呢？第一是奉持志向的力量，不與世俗同流合污；第二是修習清凈平和的力量，不執著于佛法；第三是應時的力量，普遍顯現菩薩方便教化之處；第四是以聖慧的力量，知曉一切眾生的心念和行為；第五是所發誓愿的力量，都能圓滿通達，具足本願所行的力量；第六是不間斷根本的修行力量，顯現一切乘法，不捨棄大乘；第七是諸種變化的力量，一切佛都興起；第八是清凈十方世界，一一顯示所護持的修行足跡和道義的力量；第九是發起眾生之心，不離正覺，轉法輪的力量；第十是宣說一種法，聲音沒有遺漏、沒有剩餘，都令眾生沒有遺漏，將御一切眾生的根性和心念；這就是十種力量。菩薩安住於此，便能獲得無上普遍智慧的十種力量。
『菩薩有十種無畏。哪十種呢？』
『都能接受一切，並能持守各種聲音。何況菩薩不會這樣想：『我從東方、南方、西方、北方來到這裡，接受百千無極的要義，如果不能勝任回答這些大法。』菩薩完全知曉，沒有不能見到、不能達到的，以大無畏度化無量無邊的眾生。對於前來提問的人，隨意聽取，想要啟問的，都以勇猛的心意說出而沒有懈怠，這是第一種無畏。
『對於各種文字所演說的音辭，次第如流水般流暢，承蒙如來的威神力，以無礙的辯才度化無量無邊的眾生。這位菩薩不會這樣想：『如果從東、西、南、北來人提問，我不能勝任回答。』從來沒有不能見到、不能達到的情況，勇猛無畏，一切眾生隨意提問，都能勇猛自在、毫不畏懼，這是第二種無畏。
『獨自遊走于空性之法中，菩薩從未心生懷疑、執著於我、我所、所作所為、執著于壽命和人，因為已經遠離五陰、諸入的邪見、六十二種疑惑。他的心普遍平等，如同虛空，所以不會有這樣的想法：』
【English Translation】 English version A Bodhisattva abiding in this, enters into the unsurpassed great wisdom of the Tathagata.
'A Bodhisattva has ten powers. What are the ten? The power of upholding aspiration, not being in accord with the dust of the world; the power of cultivating purity and harmony, not being attached to the Dharma; the power of being timely, universally manifesting the expedient means of a Bodhisattva; the power of sacred wisdom, knowing the thoughts and actions of all beings; the power of vows, being able to fully understand and fulfill the power of the original vows; the power of continuous practice, revealing all vehicles, not abandoning the Great Vehicle; the power of transformations, all Buddhas arise; the power of purifying the ten directions, showing the path of practice and righteousness that is protected; the power of arousing the minds of beings, not departing from Right Awakening, turning the Dharma wheel; the power of proclaiming one Dharma, the sound without remainder, without excess, causing all to be without remainder, guiding the roots and minds of all beings; these are the ten powers. A Bodhisattva abiding in this, attains the ten powers of unsurpassed universal wisdom.'
'A Bodhisattva has ten fearlessnesses. What are the ten?'
'They can receive all and uphold all sounds. How much more so would a Bodhisattva not think: 『I have come here from the East, South, West, and North, to receive hundreds of thousands of limitless essentials, and if I am not capable of answering these great Dharmas.』 A Bodhisattva fully knows, there is nothing unseen or unattainable, with great fearlessness they liberate limitless beings. To those who come to question, they listen at will, and whatever they wish to ask, they speak with courageous intent without any slackening, this is the first fearlessness.'
'Regarding the sounds and words spoken in various texts, they flow in order like a stream, receiving the majestic power of the Tathagata, with unobstructed eloquence they liberate limitless beings. This Bodhisattva does not think: 『If people come from the East, West, South, and North to question, I will not be able to answer.』 There has never been a case of not seeing or not attaining, with courageous fearlessness, all beings can question at will, they are courageous and at ease, without a hair standing on end, this is the second fearlessness.'
'Alone they roam in the Dharma of emptiness, a Bodhisattva has never had doubts, clinging to self, what is mine, what is done, clinging to life and person, because they have already departed from the five aggregates, the wrong views of the entrances, and the sixty-two doubts. Their mind is universally equal, like space, therefore they do not have such thoughts:'
將無見試，嬈身、口、意。』菩薩無此不及之見。所以者何？斯諸正士離吾我人，不現諸想，游步大勇，堅固方便，是三無畏。
「又，其菩薩佛所建立，住于佛力而處如來威儀禮節，亦無妄想。不作是念：『眾人將無求吾長短、威儀不備？』未曾有此不見、不及，而猛勇步處於大眾班宣經道，是四無畏——身、口、意凈。
「又，其菩薩豈當復念蠲除惡行、修學清凈、仁和義乎。亦無此念：『儻有求吾身、口、意缺。』以大勇猛為諸眾生講說經道，是五無畏。
「以得大護——其金剛神常執金剛在菩薩后，天、龍、鬼神及阿須輪所見歸命，釋、梵、四王咸共奉事，諸佛所念，故無此意畏於諸魔及諸魔天、諸外異學，迷惑眾邪無能嬈亂，永不見人。當菩薩者以大勇猛所度無極，勸意生焉，皆能具足諸菩薩業，是六無畏。
「又，其菩薩得佛慧念，未曾忽忘。諸根常定，為眾說法，敷演聖句，識佛道義。其所宣法如佛口出，無中蔽礙、無能障翳，不能發意見其短者，奉如來教，是七無畏。
「菩薩明解智慧善權，力度無極，進退獨步，訓誨眾生無能拘制，以佛道愿、無極聖性發無蓋哀，愍于群黎。假使生在兇暴、塵勞、穢濁世界，攝取大欲，所可娛樂眷屬大業，教授眾生不興此念，將無
【現代漢語翻譯】 現代漢語譯本：『不應有這樣的見解，認為身體、言語和思想會受到誘惑。』菩薩不會有這種不足的見解。為什麼呢？因為這些真正的修行者已經超越了對自我、他人和眾生的執著，不執著于任何表象，以大勇猛的姿態行進，以堅固的方便法門為基礎，這就是三種無畏。 『此外，菩薩由佛陀所建立，安住于佛陀的力量，並以如來的威儀禮節行事，也沒有虛妄的念頭。他們不會想：『人們會不會挑剔我的缺點，或者認為我的威儀不莊嚴？』他們不會有這種不足的見解，而是以勇猛的姿態在大眾中宣講佛法，這就是四種無畏——身、口、意清凈。 『此外，菩薩難道還會想著要去除惡行、修習清凈、仁愛和正義嗎？他們也不會有這樣的念頭：『或許有人會挑剔我的身體、言語或思想的不足。』他們以大勇猛為眾生講說佛法，這就是五種無畏。 『因為他們得到了大護佑——金剛神（執持金剛杵的神）常常在菩薩身後守護，天、龍、鬼神和阿修羅（一種神道）都見到他們而歸順，帝釋天（天神之王）、梵天（創造之神）和四大天王都共同侍奉他們，諸佛也常常憶念他們，所以他們不會畏懼魔及其魔眾、外道異學，以及那些迷惑的邪說，沒有任何力量能夠擾亂他們，他們永遠不會被人所見。當菩薩以大勇猛度化無量眾生，勸導他們生起菩提心時，他們都能圓滿菩薩的修行，這就是六種無畏。 『此外，菩薩得到佛陀的智慧和念力，從未忘記。他們的諸根（眼、耳、鼻、舌、身、意）常常處於禪定之中，為眾生說法，闡述聖句，理解佛道的真義。他們所宣講的佛法如同佛陀親口所說，沒有阻礙，沒有遮蔽，沒有人能夠找到他們的缺點，他們奉行如來的教誨，這就是七種無畏。 『菩薩明瞭智慧和善巧方便，力量無邊，進退自如，教導眾生不受任何拘束，以佛道的願力、無上的聖性，發出無遮無蓋的慈悲，憐憫眾生。即使他們出生在兇暴、充滿塵勞和污穢的世界，他們也會攝取大欲，享受娛樂和眷屬，成就大業，教導眾生，而不會有這樣的念頭，認為自己會受到誘惑。』
【English Translation】 English version: 『There should be no such view that the body, speech, and mind will be tempted.』 Bodhisattvas do not have such incomplete views. Why? Because these true practitioners have transcended attachment to self, others, and beings, do not cling to any appearances, proceed with great courage, and are based on firm skillful means; these are the three fearlessnesses. 『Furthermore, Bodhisattvas, established by the Buddha, abide in the Buddha's power and act with the dignified conduct of the Tathagata, also have no delusive thoughts. They do not think: 『Will people find fault with me, or think my conduct is not dignified?』 They do not have such incomplete views, but with courageous demeanor, they proclaim the Dharma among the assembly; these are the four fearlessnesses—purity of body, speech, and mind. 『Furthermore, would Bodhisattvas still think about eliminating evil deeds, cultivating purity, benevolence, and righteousness? They also do not have such thoughts: 『Perhaps someone will find fault with my body, speech, or mind.』 They speak the Dharma to beings with great courage; these are the five fearlessnesses. 『Because they have obtained great protection—the Vajra gods (gods holding vajras) often guard behind the Bodhisattvas, gods, dragons, ghosts, and Asuras (a type of deity) all see them and submit, Indra (king of gods), Brahma (creator god), and the Four Heavenly Kings all serve them together, and the Buddhas often remember them, so they do not fear demons and their retinues, heretical teachings, and those deluded false doctrines; no power can disturb them, and they will never be seen by people. When Bodhisattvas, with great courage, liberate countless beings and encourage them to generate Bodhicitta, they can all fulfill the practices of Bodhisattvas; these are the six fearlessnesses. 『Furthermore, Bodhisattvas obtain the Buddha's wisdom and mindfulness, never forgetting. Their senses (eyes, ears, nose, tongue, body, and mind) are always in samadhi, they preach the Dharma to beings, expound the sacred verses, and understand the true meaning of the Buddha's path. The Dharma they proclaim is like the Buddha's own words, without obstruction, without concealment, and no one can find fault with them; they follow the Tathagata's teachings; these are the seven fearlessnesses. 『Bodhisattvas understand wisdom and skillful means, their power is boundless, they advance and retreat freely, they teach beings without any restraint, with the vows of the Buddha's path, the supreme sacred nature, they emit boundless compassion, and have pity on beings. Even if they are born in a violent, defiled, and impure world, they will embrace great desires, enjoy entertainment and family, accomplish great deeds, and teach beings, without having the thought that they will be tempted.』
眾人譭謗清白。佛道凈行斷絕定意，脫門正受，總持辯才不見有是。所以者何？菩薩大士於一切法而得自在，無能制止所修道行。其於十方無能犯者，遵大勇猛，處諸佛土，棄捐眾惡而攝正愿，是八無畏。
「菩薩不捨一切智心，善住道義，欽樂大乘，以諸通慧所建之力，為諸聲聞及緣覺乘現不可及威儀禮節，不興此念將無誤墮聲聞、緣覺。以大勇猛現一切乘，所度無極，唯樂大乘，所行具足，是九無畏。
「菩薩善集諸清白法、合衆德本、普備神通，所覺不廢，以佛道度。周菩薩行，而究一切諸佛普智以化眾生，不失正行、不壞章句。心不念言：『眾生將無諸根純淑，吾明不及現佛境界。』未有此應，以大勇猛觀眾生根，為顯佛地。雖化眾生，菩薩所行無極大愿無有缺漏，是十無畏。菩薩住此，悉逮如來四無所畏。
「菩薩有十事諸佛法不共。何謂為十？
「菩薩精勤，無所從生，度于彼岸。除慳喜施；戒禁清凈，不犯眾惡；成具忍辱，去眾懷恨；修大精進，所修正業，未曾退還；禪定堅固，棄眾亂意；從智慧生，遠惡邪見，終無有言。何謂無所從生？常勤奉行六度無極，是為菩薩第一無言。
「菩薩之法曉度彼岸，攝護眾生境界，施以俗施及宣法施，顏色和悅。所說可度言辭清和
【現代漢語翻譯】 現代漢語譯本：眾人誹謗清白之人。佛道的清凈修行斷絕了禪定之意，脫離了束縛的正受，總持的辯才也看不到了。這是為什麼呢？菩薩大士對於一切法都能自在運用，沒有什麼能夠阻止他們所修的道行。他們在十方世界中無人能夠侵犯，他們遵循大勇猛，安住于諸佛的國土，捨棄一切惡行而攝取正愿，這就是八無畏。 菩薩不捨棄追求一切智慧的心，善於安住于道義，欽佩並樂於大乘佛法，憑藉各種神通智慧所建立的力量，為那些聲聞和緣覺乘的修行者展現出他們無法企及的威儀禮節，不會產生『我是否會誤入聲聞、緣覺之道』的念頭。他們以大勇猛展現一切乘，所度化的眾生無有窮盡，唯獨樂於大乘，所行持的都圓滿具足，這就是九無畏。 菩薩善於集聚各種清凈的法，匯合各種功德的根本，普遍具備神通，所覺悟的不會廢棄，以佛道來度化眾生。他們周遍地實踐菩薩的修行，並窮盡一切諸佛的普遍智慧來教化眾生，不失去正行，不破壞章句。心中不會想：『眾生的根性是否不夠成熟，我的智慧是否不及佛的境界。』不會有這樣的想法，他們以大勇猛觀察眾生的根性，爲了顯現佛的境界。雖然教化眾生，菩薩所行持的無極大愿沒有絲毫缺漏，這就是十無畏。菩薩安住於此，完全獲得如來的四無所畏。 菩薩有十種諸佛法不共的特質。這十種是什麼呢？ 菩薩精勤努力，無所執著，度過生死彼岸。他們捨棄慳吝而喜好佈施；持戒清凈，不犯任何惡行；成就忍辱，去除一切怨恨；修習大精進，所修的正業，從未退轉；禪定堅固，捨棄一切散亂的念頭；從智慧生起，遠離邪惡的見解，最終不會有任何錯誤的言論。什麼叫做無所執著呢？就是常常勤奮地奉行六度波羅蜜（paramita），這就是菩薩的第一無言。 菩薩的修行方法是明瞭地度過生死彼岸，攝護眾生的境界，給予世俗的佈施和宣講佛法的佈施，臉色和悅。所說的話語可以度化眾生，言辭清和。
【English Translation】 English version: People slander the pure and innocent. The pure practice of the Buddha's path has severed the intention of meditation, the correct reception of liberation, and the eloquence of total retention is not seen. Why is this so? Bodhisattva Mahasattvas are free in all dharmas, and nothing can stop their practice of the path. In the ten directions, no one can violate them. They follow great courage, dwell in the Buddha lands, abandon all evils and embrace the right vows, these are the eight fearlessnesses. Bodhisattvas do not abandon the mind of seeking all wisdom, they dwell well in the meaning of the path, admire and delight in the Mahayana, and with the power established by various spiritual powers and wisdom, they show to those practicing the Sravaka and Pratyekabuddha vehicles an unattainable dignity and etiquette, and they do not have the thought of 'Will I mistakenly fall into the path of Sravakas and Pratyekabuddhas?' They manifest all vehicles with great courage, the beings they liberate are limitless, they only delight in the Mahayana, and their practices are complete, these are the nine fearlessnesses. Bodhisattvas are good at gathering all pure dharmas, uniting the roots of all virtues, universally possessing spiritual powers, their enlightenment is not abandoned, and they use the Buddha's path to liberate beings. They practice the Bodhisattva path everywhere, and exhaust all the universal wisdom of all Buddhas to teach beings, without losing the right practice, without destroying the chapters and verses. They do not think in their minds: 'Are the roots of beings not mature enough, is my wisdom not as good as the Buddha's realm?' There is no such thought, they observe the roots of beings with great courage, in order to manifest the Buddha's realm. Although they teach beings, the Bodhisattvas' limitless great vows have no omissions, these are the ten fearlessnesses. Bodhisattvas dwell in this, and completely attain the four fearlessnesses of the Tathagata. Bodhisattvas have ten qualities that are not shared by the Buddhas. What are these ten? Bodhisattvas are diligent and strive, without attachment, crossing over to the other shore of birth and death. They abandon stinginess and delight in giving; they uphold pure precepts, not committing any evil deeds; they achieve patience, removing all resentment; they cultivate great diligence, the right actions they cultivate, never retreating; their meditation is firm, abandoning all scattered thoughts; they arise from wisdom, staying far away from evil views, and ultimately have no wrong speech. What is meant by without attachment? It is to always diligently practice the six paramitas (paramita), this is the first non-speech of the Bodhisattva. The Bodhisattva's method of practice is to clearly cross over to the other shore of birth and death, to protect the realms of beings, to give worldly giving and to preach the Dharma giving, with a pleasant countenance. The words spoken can liberate beings, and the language is clear and harmonious.
，眾人聞之心莫不悅。義理應時，明識佛道，心無偏黨，等念群黎。菩薩所修無所從生，以無言辭救濟群萌，所修境界是為菩薩第二法施。
「菩薩所修曉了勸助，不望想報，匯入佛道，不樂世俗。所修定行不捨如來、至真聖慧，用眾生故而勸助之，無所說者則是菩薩。無有言辭，修諸德本，求慕佛慧，為眾生施，是三無言。
「菩薩之業有權方便，第一之行隨眾生樂，而不穢厭世俗俱游。在諸不賢自恣行門，一切聲聞、緣覺所生、一切黎庶皆開化之。不求安己，禪定、三昧、脫門正受曉了進退，逮自在定。以不懈惓察于生死，猶如大遊觀。毀魔宮殿，普現釋梵四天處所。所生之處常有明曜，見諸異學而悉達知一切世俗經書典籍、文辭之贊、計校算術。己身六事——王者典籍、雕文刻鏤、所假印綬、工言巧辭、娛樂音聲、樗蒱六博——敢可天下。目所睹者亦復曉了，女人進止、男子舉動、豫說瑞應、天文地理、日月星辰、所現災變、度世之法，聲聞緣覺來問事者無不明瞭。諸度世事獨步無侶，一切天下咸共瞻仰，顯諸聲聞、緣覺之乘所不能逮威儀禮節，不捨大乘。
「發意之頃，知諸如來所示現行，不斷經典；菩薩所遵善權方便亦復無斷，奉修寂然菩薩德本。以慧娛樂猶得自在，在於無為，現生死
【現代漢語翻譯】 現代漢語譯本：眾人聽聞這些教誨，沒有不感到喜悅的。菩薩的義理應時而生，明晰地認識佛道，心中沒有偏袒，平等地對待眾生。菩薩所修行的法門並非從任何地方產生，而是以無言的教誨來救濟眾生，所修行的境界就是菩薩的第二種法施。 菩薩所修行的，是明瞭地勸導和幫助眾生，不期望任何回報，引導他們進入佛道，不貪戀世俗的享樂。他們所修行的禪定，不捨棄如來、至真聖慧，爲了眾生的緣故而勸導幫助他們，不執著于任何言辭，這就是菩薩的境界。他們不以言語表達，而是修習各種德行根本，追求佛的智慧，為眾生布施，這就是三種無言的境界。 菩薩的修行具有權巧方便，第一種行為是隨順眾生的喜好，但不厭惡世俗，與世俗之人一同生活。在那些不賢良、放縱行為的場所，菩薩也能開化一切聲聞、緣覺以及所有民眾。他們不求自己安樂，對於禪定、三昧、解脫之門的正受，都能明瞭進退，達到自在的境界。他們不懈怠地觀察生死，就像在觀看一場盛大的遊行。他們能摧毀魔宮，普遍顯現於釋梵四天之處。他們所生之處常有光明照耀，能瞭解各種異端學說，通達一切世俗的經書典籍、文辭讚頌、計算術數。他們精通自身六事——王者典籍、雕文刻鏤、所用印綬、工巧言辭、娛樂音聲、樗蒲六博——敢於在天下展示。他們所見所聞也都能明瞭，包括女人的舉止、男人的行動、預言祥瑞、天文地理、日月星辰、所出現的災變、度化世人的方法，即使是聲聞、緣覺來請教，他們也都能明瞭。他們度化世人的能力獨步天下，無人能及，一切世人都瞻仰他們，他們所展現的威儀禮節，是聲聞、緣覺所不能達到的，他們不捨棄大乘佛法。 在發菩提心的時候，菩薩就能知道諸如來所展現的修行，不斷絕經典；菩薩所遵循的善巧方便也永不間斷，奉行修習寂然的菩薩德行。他們以智慧為樂，能夠自在地處於無為的境界，卻又示現生死。
【English Translation】 English version: When the assembly heard this, they were all delighted. The principles of righteousness arose in due time, clearly understanding the path of the Buddha, with no partiality in their hearts, treating all beings equally. The practices of the Bodhisattva do not arise from anywhere, but rather they use wordless teachings to save all beings, and the realm they cultivate is the second Dharma offering of the Bodhisattva. What the Bodhisattva cultivates is to clearly encourage and assist beings, without expecting any reward, guiding them onto the path of the Buddha, not delighting in worldly pleasures. The samadhi they cultivate does not abandon the Tathagata, the ultimate true wisdom, and for the sake of beings, they encourage and assist them, not clinging to any words, this is the realm of the Bodhisattva. They do not express themselves with words, but rather cultivate the roots of all virtues, seeking the wisdom of the Buddha, and giving to all beings, these are the three wordless realms. The practices of the Bodhisattva possess skillful means, the first practice is to follow the preferences of beings, but without disliking the world, living together with worldly people. In places where the unvirtuous indulge in their actions, the Bodhisattva can also enlighten all Sravakas, Pratyekabuddhas, and all people. They do not seek their own comfort, and they are clear about the advance and retreat of samadhi, samapatti, and the doors of liberation, attaining the state of freedom. They observe birth and death without laziness, as if watching a grand parade. They can destroy the palaces of Mara, and universally appear in the realms of Sakra and Brahma. The places where they are born are always illuminated with light, and they can understand various heterodox teachings, and are proficient in all worldly scriptures, texts, praises, and calculations. They are skilled in their own six matters—the scriptures of kings, carving and engraving, the seals they use, skillful words, entertainment sounds, and the game of dice—daring to display them to the world. They are also clear about what they see and hear, including the behavior of women, the actions of men, predictions of auspicious signs, astronomy, geography, the sun, moon, and stars, the disasters that appear, and the methods of saving the world, even if Sravakas and Pratyekabuddhas come to ask, they can understand everything. Their ability to save the world is unmatched, and all people look up to them, the dignified manners they display are beyond the reach of Sravakas and Pratyekabuddhas, and they do not abandon the Mahayana Dharma. At the moment of generating the Bodhi mind, the Bodhisattva knows the practices manifested by all the Tathagatas, and does not cut off the scriptures; the skillful means followed by the Bodhisattva are also never interrupted, and they practice the silent virtues of the Bodhisattva. They take joy in wisdom, and can freely abide in the state of non-action, yet they manifest birth and death.
門至無人際，教化眾生未曾違廢。處永澹泊，在於眾生現大塵勞，則以一品法慧之身現於眾生無數之身、無限之門，猶如虛空。以大智慧樂一切欲，因化眾生樂一品樂，現於三界開化眾生不離妄想，在諸玉女百千人中常以法樂而自娛樂，以妙相好、百千眾德而自莊嚴。所生之處常無罪殃，修清凈行，現生地獄、餓鬼、畜生，于佛道慧所度無極而不動舍。菩薩慧身其慧如是，無有邊際。以是比故，悉解聲聞、緣覺，何況愚冥凡夫？是五無言。
「身、口、意行以慧為首，菩薩所修行業甚凈，具足慈心愍念眾生，離於殺生、盜竊、淫妷、妄言、兩舌、惡口、綺語、嫉妒、恚癡、邪見之事，修正行見悉亦無言。菩薩所行身、口、意業慧儻隨時，是為第六。
「不捨眾生乃為菩薩奉無蓋哀，睹眾生惱、身陰遭患、口自更歷，興顯德本。在於地獄、餓鬼、畜生，為眾生故而被毒痛，不用懈厭。化眾生界令懷欣然，於一切欲、所娛樂業不以經心，常加精進。欲度眾生毒苦諸痛，亦不以諸菩薩所習，唯志大哀，遵習道力，是為第七。
「一切黎庶奉敬悅樂，乃為菩薩、釋、梵、四王皆共念之，一切人民睹悉欣喜，群萌思德，不離心懷。所以者何？其菩薩者，往昔宿命奉清凈行，無有罪業。是故，眾人其來見者不知
【現代漢語翻譯】 現代漢語譯本：
到達之處無人際限，教化眾生從未停止。處於永恒的寧靜之中，卻在眾生中顯現巨大的塵世勞苦，於是以一品法慧之身顯現於眾生無數之身、無限之門，猶如虛空。以大智慧享受一切慾望，因教化眾生而樂於一品之樂，顯現於三界開化眾生而不離妄想，在眾多玉女之中常以法樂自娛，以美妙的相好、百千功德莊嚴自身。所生之處常無罪過，修持清凈之行，卻也顯現於地獄、餓鬼、畜生道，對於佛道智慧所能度化的眾生，無有窮盡而不捨棄。菩薩的智慧之身，其智慧就是如此，沒有邊際。以此相比，完全理解聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己領悟佛法的人），更何況愚昧無知的凡夫？這是第五種無言。
『身、口、意三業的修行以智慧為首，菩薩所修的行業非常清凈，具足慈悲之心憐憫眾生，遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、嫉妒、嗔恚、愚癡、邪見之事，修正行見，這些也都是無言的。菩薩所行的身、口、意業，智慧應當隨時相伴，這是第六種無言。
不捨棄眾生，這才是菩薩奉行的無蓋大悲，看到眾生煩惱、身體遭受病患、口中經歷苦難，從而興起顯揚功德的根本。即使在地獄、餓鬼、畜生道，爲了眾生而承受毒害痛苦，也不懈怠厭倦。教化眾生界令他們心懷喜悅，對於一切慾望、所娛樂之事不放在心上，常常更加精進。想要度脫眾生毒苦諸痛，也不以諸菩薩所習為滿足，唯有立志于大悲，遵循修習道力，這是第七種無言。
一切百姓都奉敬喜悅，這才是菩薩，連釋（Sakra，帝釋天）、梵（Brahma，大梵天）、四王（四大天王）都共同思念他，一切人民見到都歡喜，眾生都思念他的恩德，不離心懷。這是為什麼呢？因為這位菩薩，往昔宿命奉行清凈之行，沒有罪業。所以，眾人前來見到他，不知 English version:
Reaching places without boundaries, the teaching of sentient beings has never ceased. Abiding in eternal tranquility, yet manifesting great worldly toil among sentient beings, thus with a body of one-flavored Dharma wisdom, he appears in countless bodies and limitless realms of sentient beings, like empty space. With great wisdom, he enjoys all desires, and because of teaching sentient beings, he delights in the joy of one flavor, manifesting in the three realms to enlighten sentient beings without abandoning delusion. Among numerous celestial maidens, he constantly entertains himself with the joy of Dharma, adorning himself with wondrous marks and countless virtues. The places he is born are always free from sin and calamity, practicing pure conduct, yet also appearing in hells, among hungry ghosts, and as animals. For the sake of the wisdom of the Buddha's path, he does not abandon those he can liberate, without limit. The wisdom body of a Bodhisattva, his wisdom is such, without boundaries. By this comparison, they fully understand the Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), let alone the ignorant and foolish ordinary people? This is the fifth silence.
'The practice of body, speech, and mind is led by wisdom. The actions of a Bodhisattva are extremely pure, possessing a compassionate heart that pities sentient beings, abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, jealousy, anger, ignorance, and wrong views. Correcting their conduct and views, these are also silent. The wisdom of a Bodhisattva's actions of body, speech, and mind should always be present, this is the sixth silence.
Not abandoning sentient beings, this is the Bodhisattva's practice of boundless compassion. Seeing the afflictions of sentient beings, their bodies suffering from illness, and their mouths experiencing hardship, they arise to manifest the root of virtue. Even in hells, among hungry ghosts, and as animals, for the sake of sentient beings, they endure poisonous pain without laziness or weariness. They teach sentient beings to be joyful, not dwelling on all desires and pleasures, but always striving with diligence. Desiring to liberate sentient beings from poisonous suffering and pain, they are not satisfied with what other Bodhisattvas practice, but only aspire to great compassion, following and practicing the power of the path, this is the seventh silence.
All common people respect and rejoice, this is the Bodhisattva, even Sakra (the king of gods), Brahma (the creator god), and the Four Heavenly Kings all think of him. All people who see him are happy, and all beings remember his virtue, never leaving their hearts. Why is this so? Because this Bodhisattva, in his past lives, practiced pure conduct and had no sins. Therefore, when people come to see him, they do not know
【English Translation】 Reaching places without boundaries, the teaching of sentient beings has never ceased. Abiding in eternal tranquility, yet manifesting great worldly toil among sentient beings, thus with a body of one-flavored Dharma wisdom, he appears in countless bodies and limitless realms of sentient beings, like empty space. With great wisdom, he enjoys all desires, and because of teaching sentient beings, he delights in the joy of one flavor, manifesting in the three realms to enlighten sentient beings without abandoning delusion. Among numerous celestial maidens, he constantly entertains himself with the joy of Dharma, adorning himself with wondrous marks and countless virtues. The places he is born are always free from sin and calamity, practicing pure conduct, yet also appearing in hells, among hungry ghosts, and as animals. For the sake of the wisdom of the Buddha's path, he does not abandon those he can liberate, without limit. The wisdom body of a Bodhisattva, his wisdom is such, without boundaries. By this comparison, they fully understand the Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), let alone the ignorant and foolish ordinary people? This is the fifth silence. 'The practice of body, speech, and mind is led by wisdom. The actions of a Bodhisattva are extremely pure, possessing a compassionate heart that pities sentient beings, abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, jealousy, anger, ignorance, and wrong views. Correcting their conduct and views, these are also silent. The wisdom of a Bodhisattva's actions of body, speech, and mind should always be present, this is the sixth silence. Not abandoning sentient beings, this is the Bodhisattva's practice of boundless compassion. Seeing the afflictions of sentient beings, their bodies suffering from illness, and their mouths experiencing hardship, they arise to manifest the root of virtue. Even in hells, among hungry ghosts, and as animals, for the sake of sentient beings, they endure poisonous pain without laziness or weariness. They teach sentient beings to be joyful, not dwelling on all desires and pleasures, but always striving with diligence. Desiring to liberate sentient beings from poisonous suffering and pain, they are not satisfied with what other Bodhisattvas practice, but only aspire to great compassion, following and practicing the power of the path, this is the seventh silence. All common people respect and rejoice, this is the Bodhisattva, even Sakra (the king of gods), Brahma (the creator god), and the Four Heavenly Kings all think of him. All people who see him are happy, and all beings remember his virtue, never leaving their hearts. Why is this so? Because this Bodhisattva, in his past lives, practiced pure conduct and had no sins. Therefore, when people come to see him, they do not know
飽滿，亦以無言，是為第八。
「其心堅固，在諸通慧善被德鎧，乃為菩薩所由甚難，勤力習行，入諸聲聞、緣覺之中，一切智心寶凈明耀，無所忘失。猶大明珠，名凈復凈，清諸濁水。正使浴池極穢瑕疵，以凈明珠這著其中濁水則清，不復同合。菩薩如是，正使與愚騃俱、癡冥人共周旋，未曾違失一切智心，寶凈明耀。無極智慧蠲除眾生邪見、塵勞、穢濁愛慾，住一切智，寶凈明心亦以無言。雖在惡人、聲聞、緣覺，不廢大道，是為第九。
「己部界慧在法勢尊，度于彼岸乃為菩薩慧得自在，具足無餘為阿惟顏。以被離垢，著法冠幘，帶道印綬，不離善友之所教訓。奉敬如來未曾輕慢，亦以無言。菩薩師者，修未曾有，開化眾生，不捨聖師，常順如來，謙恭自歸，是為第十無言之教。菩薩住此，逮成世尊無上無言。
「菩薩有十業。何謂為十？普凈世界，莊嚴佛地，興立一切諸佛道業；以諸菩薩伴侶為首，同共德本；開導教誨眾生境界；諸當來業攝末至本；則以神足遍至十方諸佛境界；雖遍十方，不移本土，以光明業演無量曜，一一光明有諸蓮華現諸菩薩各坐其上；不斷三寶，佛滅度后奉宣訓誨，無自大業；游十方界，開化眾生以為說法，使隨律教；修八道業；心在邪業則為彼等示現諸愿，普使
【現代漢語翻譯】 現代漢語譯本 『飽滿』，也以無言為特徵，這是第八種。 『他們的心堅定，在各種神通智慧中善於披戴功德鎧甲，這是菩薩之所以難以達到的境界。他們勤奮修行，進入聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）的行列，一切智慧的心像寶玉一樣純凈明亮，不會遺忘任何事物。就像一顆大明珠，名為『凈復凈』，能夠凈化渾濁的水。即使浴池極其污穢，只要將這顆明珠放入其中，渾濁的水就會變得清澈，不再與污穢混合。菩薩也是如此，即使與愚蠢、癡迷的人在一起，也從未失去一切智慧的心，像寶玉一樣純凈明亮。他們以無盡的智慧消除眾生的邪見、塵勞、污穢的愛慾，安住於一切智慧，寶玉般純凈的心也以無言為特徵。即使身處惡人、聲聞、緣覺之中，也不會放棄大道，這是第九種。 『他們以自己所掌握的智慧在法理上具有權威，能夠渡過生死苦海到達彼岸，這是菩薩的智慧獲得自在，圓滿無缺，達到阿惟顏（不退轉）的境界。他們披戴離垢的法衣，戴上法冠，佩戴道印，不離開善知識的教導。他們恭敬如來，從不輕慢，也以無言為特徵。菩薩的老師，修行前所未有的法門，開化眾生，不捨棄聖師，常常順從如來，謙虛恭敬地歸依，這是第十種無言的教誨。菩薩安住於此，最終成就世尊無上無言的境界。 『菩薩有十種事業。哪十種呢？普遍凈化世界，莊嚴佛土，興建一切諸佛的道業；以諸菩薩為伴侶，共同積累功德；開導教誨眾生的境界；將未來的事業納入根本；以神通足遍至十方諸佛的境界；雖然遍至十方，卻不離開本土，以光明的事業演化無量的光芒，每一道光芒中都有蓮花，顯現出諸菩薩各自坐在其上；不中斷三寶（佛、法、僧），在佛滅度后奉行宣揚教誨，沒有自大的行為；遊歷十方世界，開化眾生，為他們說法，使他們遵循戒律；修行八正道；如果眾生的心在邪業中，就為他們示現各種願望，普遍使他們
【English Translation】 English version 'Fullness,' also characterized by silence, is the eighth. 'Their minds are firm, skilled in donning the armor of merit in all spiritual powers and wisdom, which is why it is so difficult for Bodhisattvas. They diligently practice, entering the ranks of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment through observing causality), their minds of all wisdom are as pure and bright as a jewel, never forgetting anything. Like a great pearl, named 'Pure and Purified,' it can purify turbid water. Even if a bathing pool is extremely filthy, as long as this pearl is placed in it, the turbid water will become clear, no longer mixed with filth. Bodhisattvas are like this, even when they are with foolish and deluded people, they never lose their minds of all wisdom, which are as pure and bright as a jewel. With boundless wisdom, they eliminate the evil views, defilements, and impure desires of sentient beings, abiding in all wisdom, their jewel-like pure minds are also characterized by silence. Even when among evil people, Sravakas, and Pratyekabuddhas, they do not abandon the Great Path, this is the ninth. 'They possess authority in the Dharma with their own wisdom, able to cross the sea of suffering to reach the other shore, this is the Bodhisattva's wisdom gaining freedom, complete and without deficiency, reaching the state of Avaivartika (non-retrogression). They wear the defilement-free Dharma robes, put on the Dharma crown, and wear the seal of the Path, never leaving the teachings of good teachers. They respect the Tathagata, never being disrespectful, also characterized by silence. The teachers of Bodhisattvas, cultivate unprecedented Dharma, enlighten sentient beings, do not abandon the holy teachers, always follow the Tathagata, humbly and respectfully take refuge, this is the tenth teaching of silence. Bodhisattvas abide in this, ultimately achieving the supreme and silent state of the World Honored One. 'Bodhisattvas have ten kinds of activities. What are the ten? Universally purifying the world, adorning the Buddha lands, establishing the path of all Buddhas; taking Bodhisattvas as companions, accumulating merits together; guiding and teaching the realms of sentient beings; incorporating future activities into the root; using spiritual powers to reach the realms of all Buddhas in the ten directions; although reaching the ten directions, they do not leave their own lands, using the activities of light to manifest immeasurable rays, in each ray there are lotuses, manifesting Bodhisattvas each sitting on them; not interrupting the Three Jewels (Buddha, Dharma, Sangha), after the Buddha's Parinirvana, they uphold and propagate the teachings, without arrogance; traveling through the ten directions, enlightening sentient beings, teaching them the Dharma, making them follow the precepts; practicing the Eightfold Path; if sentient beings' minds are in evil activities, they manifest various wishes for them, universally making them'
備足；是為十業。菩薩住此，逮成如來無上道業。
「菩薩身有十事。何謂為十？菩薩當來，解一切身悉無所成、亦無所有；菩薩身來，知眾人民身不可得；菩薩身者，無有真諦，隨其習俗示有所在；菩薩身者，無有能侵，隨其世俗顯示真諦；菩薩身者亦不可盡，于當世際無所斷除；其身堅固，一切諸魔無能毀壞；其身強要，一切邪學、眾外異術無能動者；其身無相，而復示現諸相清凈、百福功德；其身無好，因以法相而為眾好，稽首為禮；其菩薩身普無不入，諸去來今如來、至真同合一身；是為十身。菩薩住此，逮成如來不可盡業無極法身。」
說是語時，三千世界為大震動，其大光明遍照十方，天雨眾華，箜篌、樂器不鼓自鳴。諸來會者各自欣慶：「幸值供業無極道明。欲值此法，當何所行？」
菩薩報曰：「奉敬諸法，一心聽經，供養聖眾，謙尊法師視之如佛，慈愍眾生如己骨髓，處在三界如水蓮華、如日明耀、如月照冥。如是行者，疾得正法。」
說此語時，無央數人皆發道意。
度世品經卷第三 大正藏第 10 冊 No. 0292 度世品經
度世品經卷第四
西晉月氏三藏竺法護譯
普智菩薩復問普賢：「何謂身業？何謂為體？何謂言辭？何
【現代漢語翻譯】 現代漢語譯本：具備這些，就構成了十種業。菩薩安住於此，便能成就如來無上的道業。 『菩薩有十種身。哪十種呢？菩薩將來，了知一切身都無所成就、也無所有；菩薩的身，了知眾生之身不可得；菩薩的身，沒有真實的本體，只是隨順世俗習俗顯示其存在；菩薩的身，不可侵犯，隨順世俗顯示真諦；菩薩的身也不可窮盡，在未來的世間不會斷絕；菩薩的身堅固，一切魔都不能摧毀；菩薩的身強健，一切邪說、外道異術都不能動搖；菩薩的身沒有相，卻能示現諸相清凈、百福功德；菩薩的身沒有好壞之分，卻能以法相作為眾好，令人稽首禮拜；菩薩的身普遍無所不入，與過去、現在、未來諸如來、至真合為一體；這就是十種身。菩薩安住於此，便能成就如來不可窮盡的業和無極的法身。』 當佛說這些話時，三千大千世界發生大震動，大光明遍照十方，天空中降下各種花朵，箜篌等樂器不敲自鳴。所有來參加法會的人都各自欣喜：『有幸遇到如此殊勝的供養和無極的道法光明。想要獲得此法，應當如何修行呢？』 菩薩回答說：『奉行尊敬諸法，一心聽經，供養聖眾，謙卑尊敬法師如同佛陀，慈悲憐憫眾生如同自己的骨髓，身處三界如同水中的蓮花、如同太陽的光明、如同月亮的照耀。如此修行的人，很快就能獲得正法。』 當說這些話時，無數的人都發起了求道之心。 《度世品經》卷第三 大正藏第 10 冊 No. 0292 《度世品經》 《度世品經》卷第四 西晉月氏三藏竺法護譯 普智菩薩又問普賢：『什麼是身業？什麼是體？什麼是言辭？』
【English Translation】 English version: Having these, it constitutes the ten karmas. A Bodhisattva abiding in this, attains the unsurpassed path of the Tathagata. 'A Bodhisattva has ten bodies. What are the ten? A Bodhisattva in the future, understands that all bodies are without attainment and without possession; a Bodhisattva's body, knows that the bodies of sentient beings are unattainable; a Bodhisattva's body, has no true essence, but manifests its existence according to worldly customs; a Bodhisattva's body, is inviolable, revealing the true meaning according to worldly customs; a Bodhisattva's body is also inexhaustible, not ceasing in future worlds; the Bodhisattva's body is firm, and all demons cannot destroy it; the Bodhisattva's body is strong, and all heretical teachings and external arts cannot move it; the Bodhisattva's body is without form, yet manifests pure forms, with hundreds of blessings and merits; the Bodhisattva's body has no good or bad, but uses the Dharma form as all good, causing people to bow in reverence; the Bodhisattva's body is universally all-pervading, uniting with all past, present, and future Tathagatas, the Truly Enlightened Ones, as one body; these are the ten bodies. A Bodhisattva abiding in this, attains the inexhaustible karma of the Tathagata and the boundless Dharma body.' When the Buddha spoke these words, the three thousand great thousand worlds shook greatly, a great light illuminated all directions, various flowers rained down from the sky, and instruments such as the konghou played without being struck. All those who attended the assembly rejoiced: 'We are fortunate to encounter such a magnificent offering and the boundless light of the Dharma. If we wish to attain this Dharma, what should we practice?' The Bodhisattva replied: 'Practice reverence for all Dharmas, listen to the scriptures with a focused mind, make offerings to the holy assembly, humbly respect the Dharma teachers as if they were Buddhas, and have compassion for sentient beings as if they were your own bone marrow, dwelling in the three realms like a lotus flower in water, like the brightness of the sun, like the illumination of the moon. Those who practice in this way will quickly attain the true Dharma.' When these words were spoken, countless people aroused the aspiration for enlightenment. Chapter Three of the Sutra of Crossing the World Taisho Tripitaka Volume 10, No. 0292, Sutra of Crossing the World Chapter Four of the Sutra of Crossing the World Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty Bodhisattva Universal Wisdom again asked Universal Virtue: 'What is bodily karma? What is essence? What are words?'
謂口凈？何謂善清凈？何謂所護而善攝？何謂菩薩所修章訓常勸樂眾生界？何謂菩薩等心？何謂發意？何謂心遍？何謂諸根？何謂志性？何謂性和？何謂應時？何謂應信？何謂信入世界？何謂信入眾生界？何謂居止？何謂興發？何謂奉行？何謂成就？何謂失佛道法？何謂寂然？何謂究竟法？何謂生佛法？何謂正士？何謂為路？何謂路無量？何謂道業？何謂行道？何謂進道？何謂為行？何謂為手？何謂為腹？何謂為藏？何謂為心業？何謂德鎧？何謂為杖？何謂為頭？何謂為眼？何謂為耳？何謂為鼻？何謂為舌？何謂為軀？何謂喜行？何謂行步？何謂為處？何謂為坐？何謂臥寐？何謂為室？何謂為游居？」
普賢菩薩報曰：「善哉問也，諦聽諦受。」
報曰：「唯然。」
普賢曰：「菩薩身業有十事。何謂為十？能以一身普遍佛界，故曰身業；示現一切眾生界門；與諸所生而俱宿止；而獨遊步十方世界；亦皆往至諸佛道場會說法處；能以一手覆蓋一切三千世界，一掌捉持諸大鐵圍、金剛眾山；顯示眾生一切佛土合在身中；復令散沒；以眾生界受在一身，匿覆獨處；又復示現一切眾生覺在己身，以用成就嚴凈佛土；是為十身業。菩薩住此，由是得致無上佛業，訓誨群黎悉得至道。
「菩薩體有十事
【現代漢語翻譯】 現代漢語譯本：什麼是口凈？什麼是善清凈？什麼是所守護而善攝持？什麼是菩薩所修的章程訓誡，常常勸導和喜悅眾生？什麼是菩薩的平等心？什麼是發意？什麼是心遍？什麼是諸根？什麼是志性？什麼是性和？什麼是應時？什麼是應信？什麼是信入世界？什麼是信入眾生界？什麼是居止？什麼是興發？什麼是奉行？什麼是成就？什麼是失去佛道之法？什麼是寂然？什麼是究竟法？什麼是生佛法？什麼是正士？什麼是為路？什麼是路無量？什麼是道業？什麼是行道？什麼是進道？什麼是為行？什麼是為手？什麼是為腹？什麼是為藏？什麼是為心業？什麼是德鎧？什麼是為杖？什麼是為頭？什麼是為眼？什麼是為耳？什麼是為鼻？什麼是為舌？什麼是為軀？什麼是喜行？什麼是行步？什麼是為處？什麼是為坐？什麼是臥寐？什麼是為室？什麼是為游居？ 普賢菩薩回答說：『問得好啊，仔細聽，好好接受。』 回答說：『是。』 普賢菩薩說：『菩薩的身業有十種。哪十種呢？能以一身遍佈佛界，所以稱為身業；示現一切眾生界的門；與一切所生之物一同安住；獨自游步十方世界；也都能到達諸佛道場說法之處；能以一隻手覆蓋一切三千世界，一掌抓住諸大鐵圍山、金剛山；顯示眾生一切佛土都包含在自身中；又令其散沒；將眾生界承受在自身中，隱藏獨處；又示現一切眾生覺悟在自身中，以此成就莊嚴清凈的佛土；這就是十種身業。菩薩安住於此，由此獲得無上的佛業，教導眾生都能到達正道。 『菩薩的體有十種。』
【English Translation】 English version: What is 'purity of speech'? What is 'good purity'? What is 'that which is protected and well-controlled'? What are the precepts and instructions that Bodhisattvas cultivate, constantly encouraging and delighting sentient beings? What is a Bodhisattva's 'equal mind'? What is 'arising of intention'? What is 'mind pervading'? What are the 'faculties'? What is 'aspiration'? What is 'harmony of nature'? What is 'timeliness'? What is 'worthiness of faith'? What is 'entering the world through faith'? What is 'entering the realm of sentient beings through faith'? What is 'dwelling'? What is 'arising'? What is 'practice'? What is 'accomplishment'? What is 'losing the Dharma of the Buddha path'? What is 'stillness'? What is the 'ultimate Dharma'? What is the 'Dharma of the birth of Buddhas'? What is a 'righteous person'? What is 'being the path'? What is 'the path being immeasurable'? What is 'the work of the path'? What is 'practicing the path'? What is 'progressing on the path'? What is 'being practice'? What is 'being the hand'? What is 'being the belly'? What is 'being the storehouse'? What is 'being the work of the mind'? What is 'the armor of virtue'? What is 'being the staff'? What is 'being the head'? What is 'being the eye'? What is 'being the ear'? What is 'being the nose'? What is 'being the tongue'? What is 'being the body'? What is 'joyful practice'? What is 'walking'? What is 'being the place'? What is 'being the seat'? What is 'sleeping'? What is 'being the room'? What is 'being the place of wandering'? Bodhisattva Samantabhadra replied, 'Excellent is your question. Listen carefully and receive it well.' He replied, 'Yes.' Samantabhadra said, 'A Bodhisattva's bodily actions have ten aspects. What are the ten? Being able to pervade the Buddha realms with one body, therefore it is called bodily action; manifesting the gateways of all sentient beings; dwelling together with all that is born; wandering alone in the ten directions; also being able to reach the places where Buddhas preach the Dharma; being able to cover all the three thousand worlds with one hand, and grasp all the great Iron Mountains and Vajra Mountains with one palm; showing that all the Buddha lands of sentient beings are contained within one's own body; and then causing them to disperse; bearing the realm of sentient beings within one's own body, concealing oneself in solitude; and also manifesting that all sentient beings are awakened within oneself, thereby accomplishing the adornment and purification of the Buddha lands; these are the ten bodily actions. A Bodhisattva dwells in this, and thereby attains the unsurpassed work of the Buddha, teaching all beings to reach the right path.' 'A Bodhisattva's essence has ten aspects.'
。何謂為十？體能奉修六度無極；能行四恩，不捨眾生；修無蓋哀，代諸群萌身自受之；五陰苦擔不以勞惓；無極慈身普護一切而令得濟；以功德形使諸人民皆得戴仰而逮安脫；以聖慧事——一切諸佛同合體故——以得成就；棄捐一切諸兇危法，是謂法身；善權方便，一切現門、神足、變化皆能顯示；所為感動菩薩體者，于道自在便成正覺；是為十體。菩薩住此，便能得入如來、至真無上大慧。
「菩薩言辭有十事。何謂為十？言辭而諦，則以此教安隱眾生；以清和語悅可一切人民意念；以不妄語所說如言，演至誠辭；菩薩如是，假在夢中無有異言；所說隨順，不欺釋、梵及四天王；深妙無害，能為顯示自然之教；所說堅固，班宣諸法無有邊際；所演發路從一切言而開化之；隨人所作說其報應、示其本末；觀眾生意，隨其所應而教誨之；是為菩薩暢十言辭。
「菩薩有十事為善清凈。何謂為十？好喜欲聞如來音聲，是則為凈；思省菩薩曾所聽音，去于眾生所不喜聽，棄捐惡語不施於人；本昔所說四事口過常遠離之；本歡悅心咨嗟如來磬揚大音；在佛神寺歌嘆佛德；以清和性為諸眾生宣傳法施；在尊神寺作諸妓樂、琴、箏、吹笛，樂佛塔廟；親自面從諸佛、世尊聽聞經典；順在天福，從諸菩薩；若因法師得
【現代漢語翻譯】 現代漢語譯本：什麼是十種體性？能奉行修習六度波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧到達彼岸）；能實行四恩（父母恩、眾生恩、國土恩、三寶恩），不捨棄眾生；修習無蓋的悲哀，代替一切眾生承受苦難；不因五陰（色、受、想、行、識）的苦擔而感到疲倦；以無極的慈悲之心普遍護佑一切眾生，使他們得到救濟；以功德的形象使所有人民都能夠敬仰並獲得安穩解脫；以聖慧之事——因為與一切諸佛同體——而得以成就；捨棄一切兇險危難的法，這稱為法身；善巧方便，一切顯現之門、神通、變化都能顯示；所作所為感動菩薩的體性，在道上自在便能成就正覺；這就是十種體性。菩薩安住於此，便能進入如來、至真無上的大智慧。 菩薩的言辭有十種。什麼是十種？言辭真實，就用這教導安穩眾生；用清和的語言使一切人民心生歡喜；用不妄語，所說如實，闡述至誠的言辭；菩薩如此，即使在夢中也沒有不同的言語；所說隨順道理，不欺騙釋提桓因（帝釋天）、梵天和四大天王；深奧微妙而無害，能為眾生顯示自然的教法；所說堅固，宣揚諸法沒有邊際；所闡發的道路從一切言語中開啟教化；隨人所作說其報應、示其本末；觀察眾生的心意，隨其所應而教誨他們；這就是菩薩暢達的十種言辭。 菩薩有十種善清凈的行為。什麼是十種？喜歡聽聞如來的音聲，這就是清凈；思考菩薩曾經聽聞的音聲，去除眾生不喜聽的，捨棄惡語不施加於人；過去所說的四種口過（妄語、兩舌、惡口、綺語）常常遠離；以歡悅的心讚歎如來洪亮的聲音；在佛寺中歌頌佛的功德；以清和的性情為眾生宣講佛法；在尊貴的寺廟中演奏各種音樂，如琴、箏、吹笛，使佛塔廟充滿歡樂；親自從諸佛、世尊那裡聽聞經典；順應天福，從諸菩薩那裡；如果因為法師而得到
【English Translation】 English version: What are the ten bodies? To be able to practice the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom); to be able to practice the Four Graces (parents, sentient beings, country, Three Jewels), not abandoning sentient beings; to cultivate boundless sorrow, taking on the suffering of all beings; not to be weary of the burden of the Five Aggregates (form, feeling, perception, mental formations, consciousness); to universally protect all beings with boundless compassion, enabling them to be saved; to use the form of merit to make all people revere and attain peace and liberation; to achieve through the matter of sacred wisdom—because of being one with all Buddhas; to abandon all dangerous and perilous dharmas, this is called the Dharma Body; skillful means, all manifestations, supernatural powers, and transformations can be displayed; what is done moves the nature of the Bodhisattva, and being free on the path, one attains perfect enlightenment; these are the ten bodies. A Bodhisattva abiding in this, can enter the Tathagata, the ultimate and unsurpassed great wisdom. A Bodhisattva's speech has ten aspects. What are the ten? Speech that is truthful, then using this teaching to bring peace to sentient beings; using gentle and harmonious language to please the minds of all people; using non-false speech, speaking as it is, expressing sincere words; a Bodhisattva is like this, even in dreams there are no different words; what is said is in accordance with the truth, not deceiving Sakra (Indra), Brahma, and the Four Heavenly Kings; profound and subtle without harm, able to reveal the natural teachings to sentient beings; what is said is firm, proclaiming the dharmas without limit; the path that is revealed is opened up through all speech; according to what people do, speaking of their retribution, showing the beginning and the end; observing the minds of sentient beings, teaching them according to what is appropriate; these are the ten eloquent speeches of a Bodhisattva. A Bodhisattva has ten aspects of good purity. What are the ten? To be fond of hearing the voice of the Tathagata, this is purity; to contemplate the sounds that the Bodhisattva has heard, removing what sentient beings do not like to hear, abandoning evil speech and not inflicting it on others; to always stay away from the four verbal misdeeds (false speech, divisive speech, harsh speech, idle speech) that were spoken in the past; to praise the Tathagata's resounding voice with a joyful heart; to sing the praises of the Buddha's virtues in the Buddhist temple; to propagate the Dharma to all beings with a gentle and harmonious nature; to play various musical instruments such as the zither, harp, and flute in the noble temple, filling the pagoda with joy; to personally hear the scriptures from all Buddhas and World Honored Ones; to follow heavenly blessings, from all Bodhisattvas; if because of a Dharma master one obtains
聞經典，身自奉事，心舍天上；是為十事菩薩演教為善清凈。
「菩薩有十事所護善攝。何謂為十？諸天王現，悉共護之；龍王、鬼神王皆出宿衛；揵沓和、阿須輪咸來奉敬；迦留羅、金翅鳥王僉來安之；甄陀羅、摩睺勒悉歸仰之；又，天帝釋侍從諸天俱來護之；其梵天王將諸梵天在邊自歸；諸菩薩等皆共敬念；諸不退轉一生補處僉來親之；諸如來等現在十方威神護之；是為菩薩十事擁護善攝。
「菩薩有十事所修章訓。何謂為十？而常勸樂眾生之界、亦復教化三千大千諸佛國土、又悉能入一切諸根、通利中間及弱劣者、隨其境土而嚴凈之、消除一切愛慾塵勞、遠離諸穢、棄捐境界而悉睹見志性所在、漸稍長益清和之性而悉普達遍諸法界，因是之故速近無為，是為十事。
「菩薩等心有十事。何謂為十？等心總持，執諸眾生，攝眾德本，令不遺漏；心如江海，不可限量，順諸佛法無極道慧；心如須彌，其德超逾，建立眾生一切善本；心如明珠，去諸垢穢，意念清凈；心如金剛，毀壞一切諸瑕疵法；其心堅固如鐵圍山，不可破壞，一切眾魔、諸外異學無能動者；其菩薩心猶如蓮華，游於三界永無所著；其菩薩心如靈瑞華，于無數劫難可見聞；心如日明，遊行虛空，消滅一切闇蔽、掛礙、愚癡之冥；其
{ "translations": [ "現代漢語譯本", "聽聞經典，自身奉行實踐，心中捨棄對天界的執著；這是菩薩以十種方式教化眾生，行善清凈。", "『菩薩有十種善行受到護持和攝受。這十種是什麼呢？諸天王顯現，都共同護衛他；龍王、鬼神王都出來守護；乾闥婆（天上的樂神）、阿修羅（非天神）都來恭敬供奉；迦樓羅（金翅鳥）、金翅鳥王都來安撫他；緊那羅（天上的歌神）、摩睺羅伽（大蟒神）都歸順仰慕他；還有，天帝釋率領諸天都來護衛他；梵天王帶領諸梵天在旁歸順他；諸菩薩等都共同敬念他；諸不退轉的菩薩和一生補處的菩薩都來親近他；諸如來等現在十方以威神之力護佑他；這就是菩薩受到十種護持和攝受的善行。", "『菩薩有十種修行的準則。這十種是什麼呢？常常勸導眾生安樂於自己的境界，也教化三千大千世界諸佛的國土，又能進入一切眾生的根性，通達其中間和弱小的根性，隨著他們的境地而莊嚴清凈他們，消除一切愛慾塵勞，遠離各種污穢，捨棄對境界的執著而能見到眾生的志向所在，逐漸增長清和的本性而普遍通達一切法界，因此迅速接近無為的境界，這就是十種修行準則。", "『菩薩的平等心有十種體現。這十種是什麼呢？平等心總持一切，執持眾生，攝取各種功德根本，使之不遺漏；心像江海一樣，不可動搖，順應諸佛的教法，具有無極的智慧；心像須彌山一樣，其功德超勝，建立眾生一切善的根本；心像明珠一樣，去除各種垢穢，意念清凈；心像金剛一樣，摧毀一切瑕疵的法；其心堅固如鐵圍山，不可破壞，一切魔眾、外道異學都不能動搖他；菩薩的心猶如蓮花，游於三界而永無執著；菩薩的心像靈瑞之花，在無數劫中難以見到和聽聞；心像太陽一樣光明，照耀虛空，消滅一切黑暗、障礙、愚癡的迷惑；其心像虛空一樣，無所依附，無所障礙，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無所吝嗇，無所執著，無所分別，無所憎愛，無所掛礙，無所染污，無所動搖，無所退轉，無所畏懼，無所疑惑，無所猶豫，無所顛倒，無所虛妄，無所欺誑，無所諂媚，無所嫉妒，無所嗔恚，無所驕慢，無所懈怠，無所放逸，無所慳貪，無
心如空，愍傷一切群萌之類；是為菩薩十心。
「菩薩發意復有十事。何謂為十？
「發意念言：『吾當悅豫一切群萌，皆當消除諸眾生等塵勞、愛慾，永使無餘。』
「自興念言：『斷截諸蔽掛礙之難，悉于諸法不以猶豫，得至寂然。
「『吾當澹泊一切眾生勤苦五陰，當斷消滅惡趣、八難。「『常當普見一切如來，不離其邊；常當精進學菩薩戒，成諸佛道。
「『普見眾生，成就一切使入道跡，以故發意。』
「當知無極法鼓普遍十方諸佛國土，總攝人民志性諸根，使無有餘。是為十事菩薩發意。
「菩薩意遍復有十事。何謂為十？其意普遍，曠若虛空；入于無量一切法界，一時之間皆遍三世；諸佛所興輒能具足，入胎出生、棄國捐王、成最正覺、現大滅度悉由聖慧；入眾生界，志其意性，覺知諸根；以聖光明遍至一切諸法境土，周無邊際；諸幻羅網無所從生；至於自然無有顛倒，不可計會；己心無礙，使他無蔽；光明智慧而得自在；諸佛興時，所在發意現最正覺；是為菩薩十事意遍。
「菩薩諸根有十事。何謂為十？諸菩薩等若見諸佛，諸根歡悅，欣然不還；好樂諸佛，奉敬經典，靡所不達；菩薩不回一切諸根無所障塞；心常堅住，其所修行莫能廢者；諸根
【現代漢語翻譯】 現代漢語譯本 心如虛空，憐憫一切眾生；這就是菩薩的十種心。 菩薩發心還有十件事。哪十件呢？ 發心念道：『我應當使一切眾生喜悅，都應當消除眾生們的塵勞、愛慾，永遠使之沒有剩餘。』 自己興起念頭：『斷除一切遮蔽障礙的困難，在一切法中不猶豫，達到寂靜。』 『我應當淡泊一切眾生勤苦的五陰（色、受、想、行、識），應當斷除消滅惡趣、八難（指八種難以見到佛法的情況）。』 『應當常常普遍見到一切如來，不離開他們身邊；應當常常精進學習菩薩戒，成就諸佛之道。』 『普遍見到眾生，成就一切使他們進入道跡，因此發心。』 應當知道無極的法鼓普遍響徹十方諸佛國土，總攝人民的志向、性情、諸根，使之沒有剩餘。這就是菩薩發心的十件事。 菩薩的意念周遍還有十件事。哪十件呢？他的意念普遍，廣闊如虛空；進入無量的一切法界，一時之間都遍及三世；諸佛所興起的（事業）都能具足，入胎出生、捨棄國家王位、成就最正覺、示現大涅槃都由聖慧；進入眾生界，瞭解他們的意念、性情，覺知他們的諸根；以聖光明遍及一切諸法境土，周遍無邊際；一切幻化的羅網無從產生；達到自然而沒有顛倒，不可計數；自己的心沒有障礙，使他人沒有遮蔽；光明智慧而得自在；諸佛興起時，所在之處發心示現最正覺；這就是菩薩意念周遍的十件事。 菩薩的諸根有十件事。哪十件呢？諸菩薩等如果見到諸佛，諸根歡喜，欣然不退；喜愛諸佛，奉敬經典，沒有不通達的；菩薩不退轉，一切諸根沒有障礙；心常堅定，他所修行的沒有能廢止的；諸根
【English Translation】 English version The mind is like space, having compassion for all living beings; this is the ten minds of a Bodhisattva. A Bodhisattva's aspiration also has ten aspects. What are the ten? The aspiration arises with the thought: 'I shall bring joy to all living beings, and I shall eliminate the defilements, desires, and attachments of all beings, making them forever without remainder.' The thought arises within oneself: 'To cut off all the difficulties of obstructions and hindrances, to be without hesitation in all dharmas, and to attain tranquility.' 'I shall be detached from the five aggregates (form, feeling, perception, mental formations, and consciousness) of all beings' suffering, and I shall cut off and eliminate the evil realms and the eight difficulties (referring to eight conditions that make it difficult to encounter the Dharma).' 'I shall always universally see all Tathagatas, not leaving their side; I shall always diligently study the Bodhisattva precepts and accomplish the path of all Buddhas.' 'Universally seeing all beings, accomplishing everything to lead them into the path, therefore, the aspiration arises.' It should be known that the boundless Dharma drum resounds throughout the Buddha lands of the ten directions, encompassing the aspirations, natures, and faculties of all people, leaving nothing behind. These are the ten aspects of a Bodhisattva's aspiration. A Bodhisattva's pervasive intention also has ten aspects. What are the ten? Their intention is pervasive, vast like space; entering the immeasurable realms of all dharmas, simultaneously pervading the three times; whatever the Buddhas initiate, they can accomplish, such as entering the womb, being born, abandoning the kingdom and throne, attaining supreme enlightenment, and manifesting great Nirvana, all through sacred wisdom; entering the realm of beings, understanding their intentions and natures, and being aware of their faculties; with sacred light pervading all realms of dharmas, reaching boundless limits; all illusory nets have no origin; reaching the natural state without inversion, beyond calculation; one's own mind is without obstruction, enabling others to be without concealment; with the light of wisdom, one attains freedom; when the Buddhas arise, wherever they are, they aspire to manifest supreme enlightenment; these are the ten aspects of a Bodhisattva's pervasive intention. A Bodhisattva's faculties have ten aspects. What are the ten? When Bodhisattvas see the Buddhas, their faculties rejoice, gladly not retreating; they love the Buddhas, respect the scriptures, and there is nothing they do not understand; Bodhisattvas do not regress, and all their faculties are without obstruction; their minds are always firm, and their practices cannot be abandoned; the faculties
微妙，曉了分別智度無極；諸菩薩意無有進退，勸誨眾生，志如金剛；消化諸法，破壞眾惡，其明堅強，靡所不照；見諸如來光耀所在，諸根無怪；開士之心瞭如來身合為一體；其菩薩意至無限際，入于如來十種之力；是為菩薩十事諸根。
「菩薩志性有十事。何謂為十？有菩薩心常無所著，不貪世俗；其心清徹而不雜碎，不思聲聞、緣覺之事；又，計菩薩志性柔順，恒志佛道；其意清和，因一切智而出生矣；有所念者無有儔匹，消伏眾魔、諸外異學；志無瑕疵，嚴凈一切如來慧場；恒善救攝其意本末；如所聞法未曾忽忘；其意自然而無所倚著，所生之處無所適莫；其志深妙，普能得入微妙之慧，念已信解，解諸佛法；是為菩薩十事性也。
「菩薩性和有十事。何謂為十？菩薩性和，意在尊豪而不退轉；積累一切眾德、善法，不疑諸佛；咨嗟如來本末性行，處於總攝；為大師行，聞所愿俱；念在頂相，普能周入，于諸佛法性自然凈；于諸佛法而得由己；其意微妙，能入若干諸法道門；菩薩元首超越一切所在因緣；于道自恣、于諸三昧定意正受，嚴凈變化，其意堅住；攝取前世之所誓願，教化眾生未曾休息；是為菩薩十性凈和。
「菩薩應時有十事。何謂為十？菩薩佈施則為應時，施諸所有，無所希
【現代漢語翻譯】 現代漢語譯本：微妙的智慧，能夠明瞭分辨一切，達到無極的程度；諸位菩薩的心意堅定不移，勸導教誨眾生，意志如同金剛一般堅固；能夠消化理解一切法，破除各種邪惡，他們的光明堅強有力，無所不照；能夠見到諸佛如來的光輝所在，諸根清凈無礙；開悟之人的心意明瞭，如同與如來之身合為一體；菩薩的心意達到無限的境界，進入如來的十種力量；這就是菩薩的十種諸根。 菩薩的志向和本性有十個方面。哪十個方面呢？菩薩的心常常沒有任何執著，不貪戀世俗；他們的心清澈透明而不雜亂，不思慮聲聞、緣覺的事情；而且，菩薩的志向和本性柔順，恒常志向于佛道；他們的心意清凈平和，因為一切智慧而生起；他們的念頭無與倫比，能夠降伏一切魔障和外道異學；志向沒有瑕疵，莊嚴清凈一切如來的智慧道場；恒常善於守護自己的心意，從根本到末梢；對於所聽聞的佛法，從來不會忘記；他們的心意自然而然，沒有任何依賴，所生之處也沒有任何偏向；他們的志向深奧微妙，普遍能夠進入微妙的智慧，念及佛法就能夠信解，理解諸佛的教法；這就是菩薩的十種本性。 菩薩的本性和行為有十個方面。哪十個方面呢？菩薩的本性和行為，心意在於尊貴豪邁而不退轉；積累一切功德和善法，不懷疑諸佛；讚歎如來的根本和末梢的本性和行為，處於總攝一切的狀態；作為大師的行為，聽聞所愿皆能實現；念頭在於頂相（佛的頂髻），普遍能夠周遍進入，對於諸佛的法性自然清凈；對於諸佛的教法能夠自主；他們的心意微妙，能夠進入各種不同的法門；菩薩的領袖超越一切所在因緣；在道中自在，在各種三昧禪定中正受，莊嚴清凈變化，他們的心意堅定不移；攝取前世所發的誓願，教化眾生從不休息；這就是菩薩的十種本性清凈和合。 菩薩應時而行有十個方面。哪十個方面呢？菩薩佈施是應時而行，佈施自己所有的一切，沒有任何希求。
【English Translation】 English version: Subtle wisdom, understanding and distinguishing all things, reaches the ultimate limit; the minds of all Bodhisattvas are firm and unwavering, they exhort and teach sentient beings, their will is as solid as diamond; they can digest and understand all dharmas, destroy all evils, their light is strong and powerful, illuminating everything; they can see where the light of all Tathagatas shines, their senses are pure and unobstructed; the minds of the enlightened ones are clear, as if united with the body of the Tathagata; the minds of Bodhisattvas reach infinite realms, entering the ten powers of the Tathagata; these are the ten roots of the Bodhisattvas. The aspirations and nature of Bodhisattvas have ten aspects. What are the ten? The minds of Bodhisattvas are always without any attachment, not greedy for worldly things; their minds are clear and transparent without confusion, not thinking about the affairs of Sravakas and Pratyekabuddhas; moreover, the aspirations and nature of Bodhisattvas are gentle and compliant, constantly aspiring to the path of Buddhahood; their minds are pure and peaceful, arising from all wisdom; their thoughts are unparalleled, able to subdue all demonic obstacles and heretical teachings; their aspirations are without flaw, adorning and purifying all the wisdom places of the Tathagatas; they are always good at guarding their minds, from the root to the tip; they never forget the Dharma they have heard; their minds are natural and without any dependence, and there is no bias in where they are born; their aspirations are profound and subtle, universally able to enter subtle wisdom, and upon thinking of the Dharma, they can believe and understand, comprehending the teachings of all Buddhas; these are the ten natures of Bodhisattvas. The nature and conduct of Bodhisattvas have ten aspects. What are the ten? The nature and conduct of Bodhisattvas, their minds are noble and heroic without regression; they accumulate all merits and good dharmas, without doubting the Buddhas; they praise the fundamental and ultimate nature and conduct of the Tathagatas, being in a state of encompassing everything; acting as a master, they can fulfill all their wishes upon hearing them; their thoughts are on the Ushnisha (the protuberance on the crown of the Buddha's head), universally able to pervade and enter, their nature is naturally pure in the Dharma of all Buddhas; they are autonomous in the teachings of all Buddhas; their minds are subtle, able to enter various different Dharma gates; the leaders of Bodhisattvas transcend all causal conditions; they are free in the path, rightly receiving in various Samadhi meditations, adorning and purifying transformations, their minds are firm and unwavering; they take up the vows they made in previous lives, teaching sentient beings without rest; these are the ten pure and harmonious natures of Bodhisattvas. Bodhisattvas have ten aspects of acting in accordance with the time. What are the ten? Bodhisattvas' giving is acting in accordance with the time, giving all that they have, without any desire.
望；一切奉戒，其禁德限，閑凈精修，奉行應時，不蔑他人；為眾生故，忍諸瞋恚、患厭、懷恨；除去吾我及他人想，普修精進，隨時無轉；將護身、口，心無所忘，廢眾事業，禪定三昧；遵諸解門、神通之正，不捨愛慾、塵勞眷屬；若能奉行諸度無極、積累眾德未曾懈廢，修行大慈；解無眾生，身負眾苦，五品應身，不捨大哀；解知諸法自然寂靜，如來十力覺了隨時；以無限宜顯示黎庶，而轉法輪未曾懷還，見他志性而教誨之；是為菩薩十事應時。菩薩住此，逮佛無上無極大慧，便能隨時。
「菩薩信解復有十事。何謂為十？信于微妙而常隨宜；難及德本，篤無央數若干凈行；其好廣普，見於眾生無央數心；造信寂然，入于深奧無極法門；樂於清凈，興廣遠心，愛敬所望；諸佛建立十種力故，謙恭無雙，降伏眾魔及與官屬；究竟好業，等於報應；篤于近門，隨其所喜而示現之；受于所受，謂欲逮得諸佛授決；神足自在，恣意所樂，欲得佛道便成正覺；是為菩薩十事信解也。
「菩薩信入世界亦有十事。何謂為十？信諸佛土入一世界；以一世界入諸佛土；信一蓮華如大千界，一如來身遍坐其上十方佛土；解信一切自然如空；一切世界普悉莊嚴；信遍入中十方世界，其菩薩身能周其中；信十方國建著一跡；
【現代漢語翻譯】 現代漢語譯本：期望；一切遵守戒律，其禁令的道德界限，清凈精進地修行，奉行應時的教誨，不輕蔑他人；爲了眾生的緣故，忍受各種嗔恚、厭煩、怨恨；去除我執和他人之想，普遍修習精進，隨時不懈怠；守護身、口，心中不忘失，放下各種事務，修習禪定三昧（專注的境界）；遵循各種解脫之門、神通的正道，不捨棄愛慾、塵世的煩惱和眷屬；如果能夠奉行各種度脫的法門，積累各種功德而不曾懈怠，修行大慈；理解沒有眾生，自身承擔各種痛苦，以五種應化之身，不捨棄大悲；理解並知道諸法自然寂靜，如來十力（佛的十種力量）覺悟隨時；以無限的方便來開示民眾，轉動法輪而不曾退還，觀察他人的志向和根性而教誨他們；這就是菩薩應時的十件事。菩薩安住於此，獲得佛的無上無極大智慧，便能隨時應機。 菩薩的信解又有十件事。什麼是十件事？相信微妙的道理而常常隨順適宜；難以企及的德行根本，真實無量無數的清凈行為；其美好廣博普遍，見到眾生無量無數的心；建立寂靜的信心，進入深奧無極的法門；樂於清凈，發起廣大的心，愛敬所期望的；諸佛建立十種力量的緣故，謙恭無雙，降伏各種魔和官屬；究竟美好的事業，等同於報應；真實地接近法門，隨順他們所喜愛的而示現；接受所接受的，認為想要獲得諸佛的授記；神足自在，隨心所欲，想要獲得佛道便成就正覺；這就是菩薩信解的十件事。 菩薩信入世界也有十件事。什麼是十件事？相信諸佛的國土進入一個世界；以一個世界進入諸佛的國土；相信一朵蓮花如大千世界，一個如來之身遍坐其上十方佛土；理解並相信一切自然如虛空；一切世界普遍莊嚴；相信普遍進入十方世界，其菩薩之身能夠周遍其中；相信十方國土建立一個足跡；
【English Translation】 English version: Hoping; all observe the precepts, their moral limits of prohibitions, diligently cultivate in purity, practice timely teachings, and do not despise others; for the sake of sentient beings, endure all anger, annoyance, and resentment; remove the notions of self and others, universally cultivate diligence, and never slacken; guard body and speech, with no forgetfulness in mind, abandon various affairs, practice meditative concentration (samadhi); follow the paths of liberation, the correct path of supernatural powers, without abandoning desires, worldly afflictions, and family; if one can practice all the means of deliverance, accumulate all merits without ever slacking, cultivate great compassion; understand that there are no sentient beings, bear various sufferings oneself, with five transformation bodies, not abandoning great sorrow; understand and know that all dharmas are naturally tranquil, the Tathagata's ten powers (ten powers of the Buddha) are awakened at all times; with infinite skillful means, reveal to the people, turn the Dharma wheel without ever retreating, observe the aspirations and nature of others and teach them; these are the ten timely actions of a Bodhisattva. A Bodhisattva abiding in this, attains the unsurpassed and immeasurable great wisdom of the Buddha, and can then respond to situations at any time. The Bodhisattva's faith and understanding also have ten aspects. What are the ten? Believing in the subtle principles and always adapting to what is appropriate; the root of virtue that is difficult to attain, the true immeasurable number of pure practices; its goodness is vast and universal, seeing the immeasurable minds of sentient beings; establishing tranquil faith, entering the profound and limitless Dharma gates; delighting in purity, arousing a vast mind, loving and respecting what is hoped for; because the Buddhas establish ten powers, being incomparably humble, subduing all demons and their retinues; ultimately good deeds, equal to the retribution; truly approaching the Dharma gates, manifesting according to what they like; accepting what is accepted, thinking of obtaining the predictions of the Buddhas; having supernatural powers, being free to do as one pleases, wanting to attain Buddhahood and then achieving perfect enlightenment; these are the ten aspects of a Bodhisattva's faith and understanding. The Bodhisattva's faith in entering the world also has ten aspects. What are the ten? Believing that the Buddha lands enter one world; that one world enters the Buddha lands; believing that one lotus flower is like a great thousand world system, that one Tathagata body sits upon it throughout the ten directions of Buddha lands; understanding and believing that everything is naturally like space; that all worlds are universally adorned; believing that one universally enters the ten directions of the world, that the Bodhisattva's body can pervade them; believing that the ten directions of the world establish one footprint;
一切世界入一人身而自申暢；諸佛境土至如來樹，週一道場；以一音聲告十方界一切眾生，聞之心悅；是為十事菩薩信入世界。能住於此，遍入如來無量境土。
「菩薩有十事入眾生境界。何謂為十？一切身形自然無身；諸群生界則為一身；自恣講堂，信所入處；諸群萌品則以得入一菩薩腹；眾黎庶界受諸釋、梵及四天王形體像貌；信眾生界入如來身；十方人民——蚑行、喘息、人物之土——入一人身；一切眾生能得處在一佛法品；顯群萌界，現為聲聞、緣覺形貌像類，永無想念；十方世界悉現菩薩莊嚴功勛；諸眾生界示現如來色像、相好、若干種身、威儀禮節，訓誨眾人；是為菩薩十事入眾生界。「菩薩居止有十事。何謂為十？發菩薩意則是其處；修諸德本，眾惡休息；開化眾生，隨時導示；常見諸佛，不離眾聖；其所欲生輒得處在；清凈之界奉修道行；不違正真，恒懷正愿；不隨邪誓，僉能遵奉六度無極；專精思惟平等道法；所可游居與諸佛會；是為菩薩十宿止處也。菩薩住此，棄諸塵勞，無有遺余，逮成如來無量慧處，是為居止。
「菩薩興發有十事，菩薩以此斷諸起行。何謂為十？眾生界起，開化度之，令之究竟；世界若起，滅除其穢，常使嚴凈；如來興現逮菩薩行；起眾德本積累，相好習佛；
【現代漢語翻譯】 現代漢語譯本： 一切世界融入一人之身，而自身舒暢自在；諸佛的境界和國土，直至如來菩提樹，遍佈整個道場；用一個聲音告知十方世界的一切眾生，聽聞者內心喜悅；這是菩薩以十種方式信入世界。能夠安住於此，就能遍入如來無量的境界和國土。 菩薩有十種方式進入眾生的境界。哪十種呢？一切身形自然而然地沒有固定的形體；在各種眾生界中，則顯現為一個身體；在自在講堂中，相信自己所進入的地方；各種萌芽的生命，都能進入一個菩薩的腹中；在眾多百姓的境界中，接受諸如釋（帝釋天）、梵（梵天）以及四大天王等形體和相貌；相信眾生界可以進入如來之身；十方人民——包括爬行的、喘息的、有生命的國土——都進入一個人的身體；一切眾生都能處在一種佛法之中；顯現各種萌芽的生命，呈現為聲聞、緣覺的形貌和種類，永遠沒有執著的念頭；十方世界都顯現菩薩莊嚴的功德和勛業；在各種眾生界中，示現如來的色身、相好、各種不同的身體、威儀禮節，教導眾人；這是菩薩以十種方式進入眾生界。 菩薩的居所有十種。哪十種呢？發起菩薩的意願就是他的居所；修習各種德行根本，使一切惡行止息；開化眾生，隨時引導和指示；常見諸佛，不離諸聖賢；他所想往生的地方都能到達；在清凈的境界中奉行修道；不違背正道真理，恒常懷有正愿；不隨從邪惡的誓言，都能遵奉六度無極；專心精進地思維平等之道法；他所游居的地方都能與諸佛相會；這是菩薩的十種居所。菩薩安住於此，捨棄一切塵世的煩惱，沒有絲毫遺留，最終成就如來無量的智慧，這就是他的居所。 菩薩的興起和發心有十種，菩薩以此斷除一切起心動念的行為。哪十種呢？眾生界興起，就開化度化他們，使他們最終解脫；世界如果興起，就消除它的污穢，常使其莊嚴清凈；如來興起顯現，就達到菩薩的修行；發起各種德行的根本並積累，學習佛的相好；
【English Translation】 English version: All worlds enter into one person's body, and one's self is at ease and unhindered; the realms and lands of all Buddhas, reaching to the Bodhi tree of the Tathagata, pervade the entire Bodhimanda; with one voice, they inform all beings in the ten directions, and those who hear it are joyful in their hearts; this is how Bodhisattvas enter the world through ten means. Being able to abide in this, one can pervade the immeasurable realms and lands of the Tathagata. Bodhisattvas have ten ways of entering the realms of sentient beings. What are the ten? All forms naturally have no fixed form; in the various realms of sentient beings, they manifest as one body; in the free lecture hall, they believe in the place they enter; all sprouting lives can enter the belly of a Bodhisattva; in the realms of the common people, they receive forms and appearances such as those of Śakra (Indra), Brahma, and the Four Heavenly Kings; they believe that the realms of sentient beings can enter the body of the Tathagata; the people of the ten directions—including crawling, breathing, and living lands—all enter one person's body; all sentient beings can abide in one Dharma of the Buddha; they manifest various sprouting lives, appearing as the forms and kinds of Śrāvakas and Pratyekabuddhas, forever without clinging thoughts; the ten directions all manifest the majestic merits and achievements of Bodhisattvas; in the various realms of sentient beings, they demonstrate the Tathagata's physical form, marks, various different bodies, dignified manners, and etiquette, teaching the people; these are the ten ways Bodhisattvas enter the realms of sentient beings. Bodhisattvas have ten abodes. What are the ten? The arising of the Bodhisattva's intention is their abode; cultivating the roots of various virtues, causing all evil deeds to cease; enlightening sentient beings, guiding and instructing them at all times; constantly seeing all Buddhas, not departing from all sages; they can reach any place they wish to be born; in the pure realms, they practice the path; they do not violate the true path, always cherishing right vows; they do not follow evil vows, and are able to uphold the six perfections; they concentrate diligently on contemplating the Dharma of equality; they can meet with all Buddhas wherever they dwell; these are the ten abodes of Bodhisattvas. Bodhisattvas abiding in this, abandon all worldly afflictions, without any remainder, and ultimately attain the immeasurable wisdom of the Tathagata, this is their abode. Bodhisattvas have ten kinds of arising and aspiration, and with these, Bodhisattvas cut off all arising thoughts and actions. What are the ten? When the realms of sentient beings arise, they enlighten and liberate them, enabling them to ultimately be free; if the world arises, they eliminate its defilements, always making it majestic and pure; when the Tathagata arises and manifests, they attain the practice of Bodhisattvas; they initiate and accumulate the roots of various virtues, learning the marks and characteristics of the Buddha;
功勛興于大哀，消除眾生苦惱、五陰熾盛之衰；發於大哀，勸立眾生安一切智；諸度無極合集菩薩嚴凈之行；起權方便，普為一切現道德之門；興于道意，其心坦然，不可稱限；取要言之：一切諸法菩薩所興、在所現化、神通解達；是為菩薩十興起也。
「菩薩有十事奉行。何謂為十？恒自思念諸度無極、奉修禁戒而無缺漏、遵承聖慧不隨邪見、順從禮義未曾失節、遵崇道法不隨邪見、隨時品第不違高節、應時示現不犯道教、親近行義不厭訓誨、奉修正覺不隨小乘、遵承聖行而轉法輪，是為菩薩十事奉行也。「菩薩成就有十事。何謂為十？常懷篤信；奉敬善友，逮成佛法；慇勤愛樂如來所說，未曾謗毀正典訓教；其心無量，在於無際；勸助德本，逮如來境而無齊限；信樂不疑，普能游入十方世界成為佛法；又，於法界不可動搖，心如泰山；動魔境界不得自在，自然降伏；恒悉識念諸佛境界；訓誨眾生，當自懷念如來、至真十種慧力；是為菩薩十事成就。「菩薩有十事失佛道法，常當遠之。何謂為十？其自憍慢，輕善親友，失佛道法；畏懼生死、窮苦之惱；患厭眾行，違菩薩心；勞惓天下週旋止頓；行必固性，違于正定便失等跡；所作德本，名：『是我所作。』嫉妒、誹謗正法；翳匿覆蓋諸菩薩行；愛樂聲聞、緣
【現代漢語翻譯】 現代漢語譯本：功德的興起源於大慈悲，能消除眾生的苦惱、五蘊熾盛的衰敗；發於大慈悲，勸導眾生安住於一切智慧；各種波羅蜜（諸度無極）彙集，成就菩薩莊嚴清凈的修行；發起權巧方便，普遍為一切眾生展現道德之門；興起于道心，其心坦然，不可限量；總而言之：一切諸法都是菩薩所興起、所顯現、所神通解達的；這就是菩薩的十種興起。 菩薩有十種奉行。哪十種呢？恒常思念各種波羅蜜（諸度無極），奉行戒律而沒有缺漏，遵循聖賢的智慧而不隨從邪見，順從禮義而未曾失節，尊崇道法而不隨從邪見，隨時品評而不違背高尚的節操，應時示現而不違犯道教，親近行義而不厭倦教誨，奉行正覺而不隨從小乘，遵循聖賢的修行而轉法輪，這就是菩薩的十種奉行。 菩薩成就十種功德。哪十種呢？常懷堅定的信心；尊敬善友，從而成就佛法；慇勤愛樂如來所說，未曾誹謗正典訓教；其心無量，在於無際；勸助德本，從而達到如來境界而沒有止境；信樂而不懷疑，普遍能夠游入十方世界成就佛法；而且，在法界中不可動搖，心如泰山；動搖魔的境界而不得自在，自然降伏；恒常悉知諸佛的境界；教誨眾生，應當自己懷念如來、至真十種智慧力量；這就是菩薩的十種成就。 菩薩有十種會失去佛道法的事情，應當常常遠離它們。哪十種呢？自己驕慢，輕視善友，會失去佛道法；畏懼生死、窮困的苦惱；厭倦各種修行，違背菩薩的心；勞累天下週旋止頓；行為必定固執己見，違背正定就會失去平等的軌跡；所作的功德，說：『這是我所作的。』嫉妒、誹謗正法；隱瞞覆蓋諸菩薩的修行；喜愛聲聞、緣覺（小乘）的教法，這就是菩薩的十種失去佛道法的事情。
【English Translation】 English version: Meritorious deeds arise from great compassion, eliminating the suffering of sentient beings and the decay of the five aggregates' blazing; arising from great compassion, encouraging sentient beings to abide in all wisdom; various pāramitās (limitless perfections) gather, accomplishing the bodhisattva's dignified and pure practice; initiating skillful means, universally manifesting the gate of morality for all beings; arising from the mind of the path, the mind is calm and immeasurable; in short: all dharmas are initiated, manifested, and understood through supernatural powers by the bodhisattva; these are the ten arisings of a bodhisattva. A bodhisattva has ten practices. What are the ten? Constantly contemplating the various pāramitās (limitless perfections), practicing precepts without deficiency, following the wisdom of the sages without adhering to wrong views, complying with propriety without losing integrity, respecting the Dharma without adhering to wrong views, evaluating situations without violating noble principles, manifesting appropriately without transgressing the teachings, associating with virtuous practices without being weary of instruction, practicing right enlightenment without following the Hinayana, and following the practice of the sages while turning the Dharma wheel; these are the ten practices of a bodhisattva. A bodhisattva achieves ten merits. What are the ten? Always cherishing firm faith; respecting virtuous friends, thereby accomplishing the Buddha Dharma; diligently loving what the Tathāgata has spoken, never slandering the correct scriptures and teachings; the mind is immeasurable, existing without limit; encouraging the roots of virtue, thereby reaching the realm of the Tathāgata without end; believing and rejoicing without doubt, universally able to enter the ten directions of the world to accomplish the Buddha Dharma; moreover, being unshakeable in the Dharma realm, the mind is like Mount Tai; shaking the realm of demons without being free, naturally subduing them; constantly knowing the realms of all Buddhas; teaching sentient beings, one should remember the ten wisdom powers of the Tathāgata, the truly enlightened one; these are the ten achievements of a bodhisattva. A bodhisattva has ten things that will cause the loss of the Buddha Dharma, and should always stay away from them. What are the ten? Being arrogant, belittling virtuous friends, one will lose the Buddha Dharma; fearing the suffering of birth and death, and poverty; being weary of various practices, going against the mind of a bodhisattva; tiring the world by going around and stopping; actions must be stubborn, going against right concentration will lose the equal traces; the merits one has made, saying: 'This is what I have done.' being jealous and slandering the right Dharma; concealing and covering up the practices of the bodhisattvas; loving the teachings of the Śrāvakas and Pratyekabuddhas (Hinayana), these are the ten things that will cause a bodhisattva to lose the Buddha Dharma.
覺之法；憎于弘履，不喜宣暢菩薩大法。是為菩薩十失道法，常當遠之，乃入菩薩無上聖賢。
「菩薩寂然有十事。何謂為十？能常勤修智度無極；瞻察眾生，除諸顛倒；度脫一切諸邪見縛；未曾發意求諸妄想，開化眾著、貪妄想者；行過三界，周旋一切十方世界，游居其中；改變眾生貪諸塵勞、習放逸者，離愛慾法；興大悲哀愍諸群黎，除諸所有而復示現一切眷屬；動諸世界，現有終始，為顯修行；游世俗法而無所著，而復隨時入其中教；具見佛道，不斷大行、不畏本願。是為菩薩十事寂然，賢聖度世，攝護黎庶，過諸聲聞緣覺之業。
「菩薩有十事得究竟法。何謂為十？這生墮地自在如來、以致究暢諸佛境界、以獲成就諸菩薩業、具足一切諸度無極、興盛充滿諸佛種姓、而逮超越如來儔類、常得建立諸佛十力、永得究暢如來大道、解知諸佛皆一法身、如來、至真行無有二，是為菩薩十究竟法。
「菩薩有十事生諸佛法。何謂為十？一心自歸，奉善親友，興諸佛法至一德本；信樂佛法則生道跡；發意之頃皆能變現諸如來行；以得懷來無極大愿，生廣大心；樂己德本，如所造立終不忘失、未曾患厭；無央數劫所可積行悉攝當來一切無際；游居生在無量佛土開化眾生，常隨時節興菩薩行，不斷所履；
【現代漢語翻譯】 現代漢語譯本：覺悟的法則在於，憎恨弘揚佛法，不喜宣講菩薩的大乘佛法。這是菩薩的十種失道之法，應當常常遠離，才能進入菩薩無上的聖賢境界。 菩薩寂靜時有十件事。哪十件呢？能常常勤奮修習智慧的彼岸（智度無極，般若波羅蜜多），觀察眾生，去除各種顛倒的見解；度脫一切被邪見束縛的眾生；不曾發起追求各種虛妄想法的念頭，開導那些執著、貪戀虛妄想法的人；超越三界，周遊一切十方世界，居住其中；改變眾生貪戀塵世勞苦、習慣放逸的行為，使他們遠離愛慾之法；興起大悲心，憐憫一切眾生，去除他們的一切苦難，並示現一切眷屬；震動各個世界，示現有終有始，以此來彰顯修行；遊歷世俗的法，卻不執著，並隨時進入其中教化；完全明瞭佛道，不中斷大乘的修行，不畏懼本來的誓願。這是菩薩寂靜時的十件事，賢聖以此度化世間，攝護百姓，超越聲聞緣覺的修行。 菩薩有十件事可以獲得究竟的佛法。哪十件呢？此生墮地自在如來（指佛陀降生時），以至於通達諸佛的境界，從而成就菩薩的修行，具足一切度脫的彼岸（諸度無極，諸波羅蜜多），興盛充滿諸佛的種姓，並且超越如來的同類，常常能夠建立諸佛的十力，永遠通達如來的大道，瞭解諸佛都是一個法身，如來、至真（指佛陀）的修行沒有兩種差別，這是菩薩的十種究竟之法。 菩薩有十件事可以生出諸佛的佛法。哪十件呢？一心歸依，奉事善知識，興起諸佛的佛法，達到唯一的德本；信樂佛法就能產生道跡；發心的瞬間都能變現諸如來的修行；因為得到懷抱無上的大愿，生起廣大的心；樂於自己的德本，如同所建立的，最終不會忘記，不曾厭倦；無數劫所積累的修行，都包含著未來的一切無盡；遊歷居住在無量佛土，開化眾生，常常隨著時節興起菩薩的修行，不中斷所履行的。
【English Translation】 English version: The law of enlightenment is to hate the promotion of the Dharma and dislike the propagation of the Bodhisattva's Mahayana Dharma. These are the ten ways in which a Bodhisattva loses the path, and one should always stay away from them in order to enter the supreme sagehood of a Bodhisattva. A Bodhisattva has ten things when in stillness. What are the ten? To be able to constantly and diligently cultivate the perfection of wisdom (智度無極, Zhi Du Wu Ji, Prajna Paramita); to observe sentient beings and remove all inverted views; to liberate all sentient beings who are bound by wrong views; never to have the intention to seek various illusory thoughts, to enlighten those who are attached to and greedy for illusory thoughts; to transcend the three realms, to travel around all the ten directions of the world, and to dwell within them; to change the behavior of sentient beings who are greedy for worldly toil and are accustomed to indulgence, and to make them leave the law of desire; to arouse great compassion and pity for all living beings, to remove all their sufferings, and to manifest all their relatives; to shake all the worlds, to show that there is a beginning and an end, in order to demonstrate practice; to travel in the secular world without attachment, and to enter it at any time to teach; to fully understand the Buddha's path, not to interrupt the practice of the Mahayana, and not to fear the original vows. These are the ten things of a Bodhisattva in stillness, by which the sages save the world, protect the people, and surpass the practice of Sravakas and Pratyekabuddhas. A Bodhisattva has ten things by which he can attain the ultimate Dharma. What are the ten? To be born into this world as a free Tathagata (如來, Rulai, referring to the Buddha's birth), so as to understand the realms of all Buddhas, thereby accomplishing the practice of Bodhisattvas, possessing all the perfections of liberation (諸度無極, Zhu Du Wu Ji, all Paramitas), flourishing and filling the lineage of all Buddhas, and surpassing the peers of the Tathagata, always being able to establish the ten powers of all Buddhas, forever understanding the great path of the Tathagata, understanding that all Buddhas are one Dharmakaya, and that the practice of the Tathagata and the Truth (至真, Zhi Zhen, referring to the Buddha) has no two differences. These are the ten ultimate laws of a Bodhisattva. A Bodhisattva has ten things that can give rise to the Dharma of all Buddhas. What are the ten? To wholeheartedly take refuge, to serve good friends, to promote the Dharma of all Buddhas, and to reach the one source of virtue; to believe in and be happy with the Dharma of the Buddha, which will give rise to the path; in the moment of making the intention, one can manifest the practice of all Tathagatas; because one has obtained the supreme great vow, one gives rise to a vast mind; to be happy with one's own source of virtue, as it has been established, one will never forget it, and will never be tired of it; the practice accumulated over countless kalpas includes all the endless future; to travel and dwell in countless Buddha lands, to enlighten sentient beings, and to always promote the practice of Bodhisattvas according to the seasons, without interrupting what has been practiced.
常發大哀，顯無量心，發一意時普見虛空；以得超入殊妙大行，生至真愿，不失本意；奉持一切如來訓誨，照耀眾生以發道心，具眾德法；是為菩薩興十道法。
「菩薩有十事號為正士。何謂為十？菩薩解了佛慧為一法身，故曰開士；堅住大乘，號曰大士；奉行豪法，故曰尊人；覺成妙法，故曰聖士；入殊勝慧，故曰超士；勸人精進，故曰上人；宣豪勝法，故曰無上；具足解了十種力慧，故曰力士；除諸一切闇冥覆蔽，故曰無雙；無儔匹士，心得由己輒成佛道，號無思議；是為菩薩號十正士也。
「菩薩行路有十事。何謂為十？諸菩薩眾與一乘路一無等倫，不捨一心。
「菩薩有行、智慧善權，為二性路。
「復有三路：奉修空行無相之本則無元際，不猗無愿，游於三界無所玷汙。
「復有四路：修開士行，講無盡業；皆能勸助一切功德；稽顙如來，奉敬無懈；勸助聖慧，善宣道教。
「增五根路：諦建立於信根、大精進于諸行、不退轉住一心而不亂、善覺了隨定意、常曉了智慧行。
「修六通事以為道路：其天眼者見諸色像、睹諸世界眾生之類，若有生者及於死者；則以天耳聞諸佛所說經典則受持之；見他眾生為能分別，自見己心、亦睹他意，本末眾念不可稱限而得由
【現代漢語翻譯】 現代漢語譯本 常懷大悲憫之心，顯現無量的心量，當發起一個念頭時，就能普遍見到虛空；因為獲得了超入殊勝微妙的大行，生起至真至誠的願望，不失去本來的意願；奉行持守一切如來的教誨，照耀眾生以啓發他們的道心，具足各種功德法；這就是菩薩興起的十種道法。 『菩薩有十種稱呼被稱為正士。哪十種呢？菩薩理解了佛的智慧為一體法身，所以稱為開士；堅定地安住于大乘，稱為大士；奉行高尚的法，所以稱為尊人；覺悟成就了微妙的法，所以稱為聖士；進入殊勝的智慧，所以稱為超士；勸導人們精進修行，所以稱為上人；宣說高尚殊勝的法，所以稱為無上；具足理解了十種力量的智慧，所以稱為力士；去除一切黑暗和遮蔽，所以稱為無雙；沒有匹敵的士，心能自主地成就佛道，稱為不可思議；這就是菩薩的十種正士稱呼。』 『菩薩在修行道路上有十件事。哪十件呢？諸位菩薩眾與一乘（Ekayana，唯一佛乘）之路無與倫比，不捨棄一心。』 『菩薩有修行、智慧和善巧方便，這是兩條道路。』 『又有三條道路：奉行修習空性（sunyata）的修行，無相的根本則沒有起始和終結，不執著于無愿，在三界（Trailokya，欲界、色界、無色界）中游走而沒有沾染。』 『又有四條道路：修習開士的修行，講述無盡的業；都能勸助一切功德；頂禮如來，奉敬而不懈怠；勸助聖慧，善於宣說教法。』 『增長五根的道路：真實地建立於信根（sradha），大精進于各種修行，不退轉地安住於一心而不散亂，善於覺察隨順禪定之意，常常明瞭智慧的修行。』 『修習六神通（abhijna）的事作為道路：他的天眼能見到各種色像，看到各個世界眾生的種類，如果有生者和死者；就用天耳聽到諸佛所說的經典並受持；看到其他眾生能分別，自己看到自己的心，也看到他人的意念，本末的各種念頭不可稱量而能自在。』
【English Translation】 English version Constantly generating great compassion, manifesting immeasurable mind, when initiating a thought, one can universally see the void; because of attaining the surpassing and subtle great practice, generating the most sincere vows, not losing the original intention; upholding all the Tathagata's (如來) teachings, illuminating sentient beings to awaken their aspiration for the path, possessing all virtuous dharmas; this is how Bodhisattvas (菩薩) cultivate the ten paths. 'Bodhisattvas have ten titles called 'Righteous Ones'. What are the ten? Bodhisattvas understand the Buddha's wisdom as one Dharma body (法身), therefore they are called 'Initiators'; firmly abiding in the Mahayana (大乘), they are called 'Great Ones'; practicing noble dharmas, they are called 'Venerable Ones'; realizing and accomplishing the subtle Dharma, they are called 'Holy Ones'; entering into surpassing wisdom, they are called 'Transcendent Ones'; encouraging people to be diligent in practice, they are called 'Superior Ones'; proclaiming noble and surpassing dharmas, they are called 'Supreme Ones'; possessing the wisdom to understand the ten powers, they are called 'Powerful Ones'; removing all darkness and obscurations, they are called 'Unparalleled Ones'; unmatched ones, whose minds are self-mastered and can achieve Buddhahood, are called 'Inconceivable Ones'; these are the ten titles of Bodhisattvas as Righteous Ones.' 'Bodhisattvas have ten matters on the path of practice. What are the ten? All Bodhisattvas are incomparable on the path of the One Vehicle (Ekayana), not abandoning the one-pointed mind.' 'Bodhisattvas have practice, wisdom, and skillful means, these are two paths.' 'There are also three paths: practicing the cultivation of emptiness (sunyata), the root of non-form has no beginning or end, not clinging to no-wish, wandering in the three realms (Trailokya) without being defiled.' 'There are also four paths: cultivating the practice of Initiators, speaking of endless karma; all can encourage and assist all merits; bowing to the Tathagata, revering without laziness; encouraging holy wisdom, skillfully proclaiming the teachings.' 'Increasing the path of the five roots: truly establishing the root of faith (sradha), greatly diligent in all practices, non-retrogressing and abiding in one-pointed mind without distraction, skillfully perceiving and following the intention of samadhi (禪定), constantly understanding the practice of wisdom.' 'Cultivating the six supernormal powers (abhijna) as a path: their heavenly eye can see all forms, see the types of beings in all worlds, if there are those who are born and those who die; then with the heavenly ear they hear the sutras spoken by the Buddhas and uphold them; seeing other beings they can discern, seeing their own mind, also seeing the thoughts of others, the various thoughts from beginning to end are immeasurable and can be free.'
己；念往古世無央數劫所造德本，進益之宜悉識知之；得大神足，隨眾生本所應化者現若干變，則以正法訓誨眾生；慧盡諸漏，自睹本際，不斷菩薩所興立行。
「行七思念為菩薩路：常念于佛，導眾生者無有邊際，以一切句見輒受持，勸化他人使自歸佛；思念經法、如來、至真，於一道場未曾動移，普在一切諸佛眾會現己說法，音暢十方；知諸群黎心根所在而開化之，其意思念僧在無數諸菩薩不退轉，睹不離數、皆見眾生；諸菩薩身常念施與，施諸菩薩，等御其心，思于大施使德增長；常念禁戒，不捨菩薩心，以諸德本施諸眾生；常念諸天，菩薩生在於兜術天當一補處；饑虛思德、常念眾生，以大權慧開化眾生，無能廢辯。
「其八正路：奉于正見棄諸邪見。棄諸妄想眾貪之求，皆念一切諸通之慧，道德種姓舍口四過，修賢聖種宣傳正語，身諸所行為眾生施，訓誨眾人無有休懈、不捨正律。其正業者，堅住自在，閑靜知足，修其道德，住于禮節威儀、住于正法，皆不誤失。其正方便，以諸菩薩同產兄弟，所見眷屬無有損耗，遵修如來十種力行。其正意者，所聞音聲悉能執持，普見十方諸佛世界，定意憒亂。其正定者，諸菩薩等不可思議以為脫門；聰明之故，以一定意遍無數定，本定正受，定未曾舍，為
【現代漢語翻譯】 現代漢語譯本：
『自己；憶念過去無量無數劫所造的功德根本，對於如何增進這些功德都完全知曉；獲得大神足通，能根據眾生各自的根性，示現各種變化，然後用正法教誨眾生；智慧斷盡一切煩惱，自己證悟到根本的實相，不間斷菩薩所發起建立的修行。
『修行七種思念是菩薩的道路：常常思念佛，引導眾生沒有邊際，聽到一切佛的教誨都接受並奉持，勸化他人使他們歸依佛；思念經法、如來、至真，在一個道場從未移動，普遍在一切諸佛的集會中示現自己說法，聲音傳遍十方；知道眾生的心性和根基所在而開導教化他們，他們的意思是思念僧眾在無數不退轉的菩薩中，看到他們不離散，都看到眾生；諸菩薩的身常念佈施，佈施給諸菩薩，平等地調御他們的心，思念大布施使功德增長；常常思念禁戒，不捨菩薩心，用各種功德根本佈施給眾生；常常思念諸天，菩薩將要出生在兜率天（Tusita Heaven）成為一生補處菩薩；飢渴時思念功德，常常思念眾生，用大權智開導教化眾生，沒有人能辯駁。
『八正道：奉行正見，捨棄一切邪見。捨棄一切妄想和貪求，都思念一切神通的智慧，道德種姓，捨棄口頭的四種過失，修習賢聖的種姓，宣揚正語，身體所做的一切行為都為眾生布施，教誨眾人沒有懈怠，不捨棄正律。正業，堅定安住自在，清凈知足，修習道德，安住于禮節威儀，安住于正法，都不犯錯誤。正方便，把諸菩薩當作同胞兄弟，所見的眷屬沒有損害，遵循修習如來的十種力量。正意，所聽到的聲音都能執持，普遍見到十方諸佛世界，定意不混亂。正定，諸菩薩等以不可思議的定力作為解脫之門；因為聰明的緣故，以一個定力遍入無數的定，本來的定力正受，定力從未捨棄，爲了
【English Translation】 English version:
'Self; recalling the roots of merit created in countless past eons, fully knowing how to enhance them; attaining great supernatural powers, manifesting various transformations according to the different natures of beings, and then using the true Dharma to teach them; wisdom completely eradicating all defilements, personally realizing the fundamental reality, without ceasing the practices initiated and established by Bodhisattvas.
'Practicing the seven thoughts is the path of a Bodhisattva: constantly thinking of the Buddha, whose guidance of beings is boundless, accepting and upholding all the Buddha's teachings, persuading others to take refuge in the Buddha; thinking of the scriptures, the Tathagata, the ultimate truth, never moving from one place of practice, universally appearing in all the assemblies of Buddhas to expound the Dharma, the voice resounding in all directions; knowing the minds and roots of beings and guiding them, their intention is to think of the Sangha among countless non-retrogressing Bodhisattvas, seeing them without separation, all seeing beings; the bodies of Bodhisattvas constantly thinking of giving, giving to other Bodhisattvas, equally regulating their minds, thinking of great giving to increase merit; constantly thinking of precepts, not abandoning the Bodhisattva mind, using all roots of merit to give to beings; constantly thinking of the heavens, a Bodhisattva will be born in Tusita Heaven as a Bodhisattva awaiting their final birth; when hungry and thirsty, thinking of merit, constantly thinking of beings, using great wisdom to guide and teach beings, no one can refute them.
'The Eightfold Path: adhering to right view, abandoning all wrong views. Abandoning all delusions and cravings, thinking of all the wisdom of supernatural powers, moral lineage, abandoning the four verbal transgressions, cultivating the lineage of the wise and noble, proclaiming right speech, all actions of the body are for the benefit of beings, teaching people without laziness, not abandoning the true precepts. Right action, firmly abiding in freedom, being pure and content, cultivating morality, abiding in proper etiquette and conduct, abiding in the true Dharma, without making mistakes. Right means, treating all Bodhisattvas as siblings, seeing that no harm comes to their families, following and practicing the ten powers of the Tathagata. Right intention, being able to hold onto all the sounds heard, universally seeing the worlds of Buddhas in all directions, the mind not being confused. Right concentration, Bodhisattvas use inconceivable concentration as a gateway to liberation; because of their wisdom, they enter countless concentrations with one concentration, the original concentration is rightly received, the concentration is never abandoned, for the sake of
菩薩路。
「離於欲界危害之跡，所講說法、口所宣講一切無礙，說所思念、眾想之著，開化眾生入一切智，舍于希望、舍眾貪愛，常欲思見一切如來；以歡悅心未曾懈廢，舍於世俗苦樂之業，顯示菩薩賢聖度世，永安道慧，修解無常、無色定意；生於欲界及在色界，初不動移，以度一切諸想、所遭音聲正受，其菩薩行不以為勞。
「若能思惟如來十力，佛子！發遣為菩薩路，常能曉了有處無處、限與無限。見諸眾生過去、當來、現在報應、罪福所趣，知於一切神識諸根，了了分別，察其心本而為說法。別若干種不可計數身體各異，如是上愿、志在中間、又或下志，識其無際為班宣法。一切剎土——諸有眾生三世所在、無央數劫——諸菩薩身悉遍其中。如來、至真現無想念，而不違舍諸菩薩行、諸禪定意，一心正受塵勞、瞋恚。觀察進退，知所因生，住菩薩門，睹諸黎庶死生所趣為說本末。知於三世眾想諸念，入於一世了諸群萌塵勞、掛礙、志性結解，悉令盡索，不捨菩薩所興顯行。是為十路，菩薩住此，悉逮無上如來權道。「菩薩行路無量，道至無限，行道無數凈不可計。所以者何？菩薩行道無量有十事。何謂為十？察于虛空不可計矣、法界中間向玄之有玄悉無量矣、眾生之種甚多故不可盡、世界無際
【現代漢語翻譯】 現代漢語譯本 菩薩的道路。 『遠離欲界的危害，所講的佛法、口中所宣講的一切都沒有障礙，講述所思所念、眾生的執著，開導眾生進入一切智慧，捨棄希望、捨棄各種貪愛，常常想要見到一切如來；以歡喜的心情從不懈怠，捨棄世俗的苦樂之事，顯示菩薩賢聖度化世間，永遠安住于道之智慧，修習理解無常、無色定的意境；即使生於欲界或在**（此處原文有缺失，無法翻譯），最初也不會動搖，以此來度脫一切諸想、所遭遇的聲音，正確地領受，菩薩的修行不會因此感到勞累。 『如果能夠思惟如來的十力，佛子！這便是發遣菩薩之路，常常能夠明瞭有處與無處、有限與無限。見到眾生過去、未來、現在的報應、罪福所趨向，瞭解一切神識諸根，清楚地分別，觀察其心之根本而為之說法。分別若干種不可計數的身體各異，如是上等的願望、志向在中間、又或者下等的志向，認識到其無邊無際而為之宣講佛法。一切剎土——所有眾生三世所在、無量數劫——諸菩薩的身影都遍佈其中。如來、至真顯現無念，而不違背捨棄諸菩薩的修行、諸禪定之意，一心正確地領受塵勞、嗔恚。觀察進退，知道其產生的因由，安住于菩薩之門，看到眾生生死所趨向而為之講述本末。瞭解三世的各種想法和念頭，進入一世而瞭解各種萌芽的塵勞、掛礙、志向和束縛，都使其完全消除，不捨棄菩薩所興起的顯現之行。這就是十條道路，菩薩安住於此，都能獲得無上的如來權巧之道。』 『菩薩的修行道路無量，所達到的境界無限，修行的道路無數，清凈不可計數。這是為什麼呢？菩薩的修行道路無量，有十件事。哪十件事呢？觀察虛空不可計數、法界中間向玄之又玄都無量、眾生的種類繁多所以不可窮盡、世界無邊無際』
【English Translation】 English version The Path of the Bodhisattva. 'Having departed from the traces of harm in the desire realm, the Dharma spoken, all that is proclaimed by the mouth is without hindrance, speaking of thoughts and the attachments of beings, enlightening beings to enter into all wisdom, abandoning hope, abandoning all forms of craving, constantly desiring to see all Tathagatas; with a joyful heart, never slacking, abandoning worldly affairs of suffering and pleasure, demonstrating the Bodhisattva's virtuous way of saving the world, eternally dwelling in the wisdom of the path, cultivating understanding of impermanence, and the state of formless concentration; even if born in the desire realm or in **(missing text in original, cannot translate), initially not moving, thereby liberating all thoughts, the sounds encountered, correctly receiving them, the Bodhisattva's practice is not considered laborious. 'If one can contemplate the ten powers of the Tathagata, O son of the Buddha! This is the dispatching of the Bodhisattva's path, constantly able to understand what is present and absent, limited and limitless. Seeing the past, future, and present karmic retributions of beings, the direction of their merits and demerits, understanding all the faculties of consciousness, clearly distinguishing, observing the root of their minds and speaking Dharma for them. Distinguishing various uncountable bodies, each different, such as superior aspirations, aspirations in the middle, or inferior aspirations, recognizing their boundlessness and proclaiming the Dharma for them. All Buddha-lands—where all beings exist in the three times, countless kalpas—the bodies of all Bodhisattvas pervade them. The Tathagata, the Truthful One, manifests without thought, yet does not violate or abandon the practices of the Bodhisattvas, the intentions of all samadhi, wholeheartedly accepting the defilements and anger. Observing progress and regress, knowing the causes of their arising, dwelling in the Bodhisattva's gate, seeing the direction of the life and death of all beings and explaining the beginning and end for them. Understanding all the thoughts and notions of the three times, entering into one time and understanding all the sprouts of defilements, hindrances, aspirations, and bonds, causing them to be completely eliminated, not abandoning the manifest practices undertaken by the Bodhisattva. These are the ten paths, the Bodhisattva dwells in these, and all attain the unsurpassed expedient means of the Tathagata.' 'The Bodhisattva's path of practice is immeasurable, the realm reached is limitless, the paths of practice are countless, and the purity is incalculable. Why is this so? The Bodhisattva's path of practice is immeasurable, there are ten things. What are the ten? Observing that space is incalculable, the space between the Dharma realms towards the profound is immeasurable, the types of beings are numerous and therefore inexhaustible, the worlds are boundless.'
故曰無限、諸惡思想亦復無底、一切民庶言辭亦無底元、如來之身無能計校、諸佛所演音聲言教亦莫能盡、如來道力無能窮者、一切智明慧達聖元亦無能極，是為菩薩路十無量。所以者何？如虛空無量，修道無量亦當如之；如法界玄之有玄，奉合道義無量亦如；如眾生界甚多無盡，菩薩奉道無盡亦如；若其世界無有邊際，進道亦如；若眾惡思想不可計說，順道化人亦若茲矣；如民庶辭無有崖際，其合道如；若如來行無能計校，一切群黎無有二國，所念悉周，道行亦如；若佛音聲言教莫能盡者，修道亦如，以一言訓普告一切法界人種；若如來力無能窮者，進如來力修道亦然；如一切智不可計者，菩薩積德修道亦然；是為菩薩行路無量也。「菩薩行路有十事。何謂為十？無行不行、應與不應；其身、口、心無所至湊，無舉、無下，其慧本凈，故使其然；無奉不奉、修與不修，入于自然，猶如幻夢、影、響、芭蕉、電現、野馬、水中之月；皆解此已，無一倚求，達知三界空、無相愿悉無處所，因其想見而有三處；積斯功德，不荒其行；心無所有而不可見，無言、無教，離於諸法；眾所游居奉修法界，無所破壞；能知觀察，入一切法，不失如來真諦本際——斯真諦者，則以普周虛空之際——入菩薩慧、諸行、力業，未曾懈惓如
【現代漢語翻譯】 現代漢語譯本：所以說，（菩薩的願行）是無限的，各種邪惡的思想也深不見底，一切民眾的言辭也無有窮盡，如來的身體無法衡量，諸佛所宣說的音聲教誨也無法窮盡，如來的道力無法測度，一切智慧光明通達的聖境也無法窮盡，這就是菩薩道的十種無量。為什麼這樣說呢？就像虛空是無量的，修道也應當像這樣無量；就像法界的玄妙深不可測，奉行符合道義的修行也應當像這樣無量；就像眾生界眾多無盡，菩薩奉行道義也應當像這樣無盡；如果世界沒有邊際，精進修道也應當像這樣；如果各種邪惡的思想不可計數，順應道義教化他人也應當像這樣；就像民眾的言辭沒有邊際，符合道義的修行也應當像這樣；如果如來的行為無法衡量，一切眾生沒有分別，所思所念都周遍，道行也應當像這樣；如果佛的音聲教誨無法窮盡，修道也應當像這樣，用一句話教導普告一切法界的人們；如果如來的力量無法測度，精進如來的力量修道也應當這樣；如果一切智慧不可計數，菩薩積累功德修道也應當這樣；這就是菩薩修行的道路是無量的。菩薩的修行道路有十件事。哪十件呢？無行與不行，應與不應；他的身、口、意沒有執著，沒有高舉，沒有低下，他的智慧本來清凈，所以能夠這樣；沒有奉行與不奉行，沒有修行與不修行，進入自然的狀態，就像幻夢、影子、回聲、芭蕉、閃電、野馬、水中的月亮；都理解了這些之後，沒有一絲依賴和追求，通達了知三界是空、無相、無愿，都沒有真實的處所，因為他們的想法和見解而有了三處；積累這樣的功德，不荒廢他的修行；心中沒有執著而不可見，沒有言語，沒有教導，遠離一切法；眾人所游居奉行修持的法界，沒有破壞；能夠知曉觀察，進入一切法，不失去如來的真諦本際——這個真諦，就是普周虛空之際——進入菩薩的智慧、各種修行、力量和事業，不曾懈怠，就像…… English version: Therefore it is said that (the Bodhisattva's vows and practices) are limitless, all evil thoughts are also bottomless, the words of all people are also endless, the body of the Tathagata (Buddha) cannot be measured, the teachings of the Buddhas' voices cannot be exhausted, the power of the Tathagata's path cannot be fathomed, and the holy realm of all wisdom and enlightenment cannot be exhausted. These are the ten immeasurable aspects of the Bodhisattva's path. Why is this so? Just as space is immeasurable, the practice of the path should also be immeasurable like this; just as the mystery of the Dharma realm is unfathomable, the practice of conforming to the meaning of the path should also be immeasurable like this; just as the realm of sentient beings is numerous and endless, the Bodhisattva's practice of the path should also be endless like this; if the world has no boundaries, the diligent practice of the path should also be like this; if all evil thoughts cannot be counted, guiding others in accordance with the path should also be like this; just as the words of the people have no boundaries, the practice of conforming to the path should also be like this; if the actions of the Tathagata cannot be measured, all beings have no distinction, and all thoughts are pervasive, the practice of the path should also be like this; if the teachings of the Buddha's voice cannot be exhausted, the practice of the path should also be like this, using one word to teach and proclaim to all people in the Dharma realm; if the power of the Tathagata cannot be fathomed, the diligent practice of the path with the power of the Tathagata should also be like this; if all wisdom cannot be counted, the Bodhisattva's accumulation of merit and practice of the path should also be like this; this is the immeasurable nature of the Bodhisattva's path. The Bodhisattva's path has ten aspects. What are the ten? No action and no inaction, should and should not; his body, speech, and mind have no attachment, no elevation, no lowering, his wisdom is originally pure, so he is able to be like this; no practice and no non-practice, no cultivation and no non-cultivation, entering a natural state, like illusions, shadows, echoes, banana trees, lightning, wild horses, the moon in the water; having understood all of these, there is no reliance or pursuit, understanding that the three realms are empty, without form, and without desire, and have no real place, because of their thoughts and views, there are three places; accumulating such merit, not abandoning his practice; the mind has no attachment and is invisible, without words, without teachings, separated from all dharmas; the Dharma realm where people dwell and practice, without destruction; able to know and observe, entering all dharmas, not losing the true essence of the Tathagata's original nature—this true essence, is the extent of pervading all of space—entering the Bodhisattva's wisdom, various practices, power, and actions, never being lazy, like...
【English Translation】 Therefore it is said that (the Bodhisattva's vows and practices) are limitless, all evil thoughts are also bottomless, the words of all people are also endless, the body of the Tathagata (Buddha) cannot be measured, the teachings of the Buddhas' voices cannot be exhausted, the power of the Tathagata's path cannot be fathomed, and the holy realm of all wisdom and enlightenment cannot be exhausted. These are the ten immeasurable aspects of the Bodhisattva's path. Why is this so? Just as space is immeasurable, the practice of the path should also be immeasurable like this; just as the mystery of the Dharma realm is unfathomable, the practice of conforming to the meaning of the path should also be immeasurable like this; just as the realm of sentient beings is numerous and endless, the Bodhisattva's practice of the path should also be endless like this; if the world has no boundaries, the diligent practice of the path should also be like this; if all evil thoughts cannot be counted, guiding others in accordance with the path should also be like this; just as the words of the people have no boundaries, the practice of conforming to the path should also be like this; if the actions of the Tathagata cannot be measured, all beings have no distinction, and all thoughts are pervasive, the practice of the path should also be like this; if the teachings of the Buddha's voice cannot be exhausted, the practice of the path should also be like this, using one word to teach and proclaim to all people in the Dharma realm; if the power of the Tathagata cannot be fathomed, the diligent practice of the path with the power of the Tathagata should also be like this; if all wisdom cannot be counted, the Bodhisattva's accumulation of merit and practice of the path should also be like this; this is the immeasurable nature of the Bodhisattva's path. The Bodhisattva's path has ten aspects. What are the ten? No action and no inaction, should and should not; his body, speech, and mind have no attachment, no elevation, no lowering, his wisdom is originally pure, so he is able to be like this; no practice and no non-practice, no cultivation and no non-cultivation, entering a natural state, like illusions, shadows, echoes, banana trees, lightning, wild horses, the moon in the water; having understood all of these, there is no reliance or pursuit, understanding that the three realms are empty, without form, and without desire, and have no real place, because of their thoughts and views, there are three places; accumulating such merit, not abandoning his practice; the mind has no attachment and is invisible, without words, without teachings, separated from all dharmas; the Dharma realm where people dwell and practice, without destruction; able to know and observe, entering all dharmas, not losing the true essence of the Tathagata's original nature—this true essence, is the extent of pervading all of space—entering the Bodhisattva's wisdom, various practices, power, and actions, never being lazy, like...
來十力、四無所畏；一切智藏察諸平等，觀一切法不懷沉吟；是為十事菩薩行道。
「菩薩有十行道嚴凈。何謂為十？
「佛子！菩薩在於欲界而不動移，忽在色界，在其像行，一心脫門，定意正受，其所生處無有放逸，是一凈路。
「又復，佛子！菩薩目見聲聞之乘，以慧度之，不墮彼路，是二凈路。
「又復，佛子！菩薩觀知緣覺之乘，曉了隨時，興大悲哀，逮諸力愿而不懈廢，是三凈路。
「又復，佛子！菩薩大士與大群從眷屬圍繞、諸天人民清凈端政鼓百千樂、諸玉女琴瑟亦不可計，其音清和，參駕大車。菩薩在中禪定脫門，三昧正受，如道無違，是四凈路。
「又復，佛子！菩薩在於一切眾生歌舞調戲，隨眾所為，示與俱同，常如一心，菩薩定意初未曾亂，是五凈路。
「又復，佛子！菩薩已度於世俗法，而於諸業悉無所著，不捨度道，救攝眾生，是六凈路。
「又復，佛子！菩薩住道，為顯聖慧以入正道，越諸邪見，在於邪徑訓誨眾生使得勉濟，不與邪徑而俱同塵，是七凈路。
「又復，佛子！菩薩大士其身、口、意無有缺漏，亦不護戒，將養如來清凈之禁，為諸凡夫愚騃之黨顯清凈行，教惡戒者使普具足一切凈福。菩薩所由，皆除地獄、餓鬼
【現代漢語翻譯】 現代漢語譯本：擁有十種力量（十力，如來所擁有的十種智慧力量）、四種無所畏懼（四無所畏，佛陀在眾人面前宣說佛法時的四種無畏懼的自信）；以一切智慧的寶藏來觀察諸法的平等性，觀察一切法時心中沒有猶豫；這就是菩薩修行的十件事。 『菩薩有十種修行之道來莊嚴自身。哪十種呢？』 『佛子！菩薩身處欲界（欲界，眾生因慾望而輪迴的世界）而不被動搖，有時顯現在**（原文如此，可能指某種境界或狀態），有時顯現其形象，一心專注于解脫之門，進入禪定正受（禪定正受，通過禪定達到正確的境界），所生之處沒有放逸，這是第一條清凈之路。 『又，佛子！菩薩親眼見到聲聞乘（聲聞乘，通過聽聞佛法而修行的乘）的修行方式，以智慧來衡量，不墮入他們的道路，這是第二條清凈之路。 『又，佛子！菩薩觀察並瞭解緣覺乘（緣覺乘，通過自身觀察因緣而修行的乘）的修行方式，明白時機，生起大悲心，獲得各種力量和願望而不懈怠，這是第三條清凈之路。 『又，佛子！菩薩大士被眾多眷屬圍繞，諸天人民以清凈端正的姿態演奏百千種樂器，無數的玉女彈奏琴瑟，樂音清和，駕著大車。菩薩身處其中，禪定解脫，進入三昧正受（三昧正受，通過禪定達到正確的境界），與道不相違背，這是第四條清凈之路。 『又，佛子！菩薩在一切眾生的歌舞嬉戲中，隨順眾生的行為，與他們一同展現，始終保持一心，菩薩的禪定之心從未動搖，這是第五條清凈之路。 『又，佛子！菩薩已經超越了世俗的法則，對於一切行為都沒有執著，不放棄度化眾生的道路，救護攝受眾生，這是第六條清凈之路。 『又，佛子！菩薩安住于正道，爲了彰顯聖慧而進入正道，超越各種邪見，在邪路上教導眾生，使他們能夠勉力自救，不與邪路同流合污，這是第七條清凈之路。 『又，佛子！菩薩大士的身、口、意沒有缺失，也不執著于戒律，而是以如來清凈的戒律來滋養自己，為那些凡夫愚昧之輩展現清凈的行為，教導那些犯戒的人使他們普遍具足一切清凈的福德。菩薩所行之處，都能消除地獄、餓鬼的苦難。
【English Translation】 English version: Possessing the ten powers (Ten Powers, the ten wisdom powers of the Tathagata), the four fearlessnesses (Four Fearlessnesses, the four fearless confidences of the Buddha when proclaiming the Dharma in front of the assembly); observing the equality of all dharmas with the treasury of all wisdom, and contemplating all dharmas without hesitation; these are the ten practices of a Bodhisattva. 'A Bodhisattva has ten paths of practice to adorn themselves. What are the ten?' 'Buddha's child! A Bodhisattva dwells in the desire realm (Desire Realm, the world where beings are bound by desires) without being moved, sometimes appearing in **, sometimes manifesting their form, focusing their mind on the gate of liberation, entering samadhi (Samadhi, a state of meditative consciousness) and receiving it correctly, and in their place of birth, there is no negligence; this is the first pure path.' 'Furthermore, Buddha's child! A Bodhisattva sees with their own eyes the path of the Sravaka Vehicle (Sravaka Vehicle, the vehicle of those who practice by hearing the Dharma), measures it with wisdom, and does not fall into their path; this is the second pure path.' 'Furthermore, Buddha's child! A Bodhisattva observes and understands the path of the Pratyekabuddha Vehicle (Pratyekabuddha Vehicle, the vehicle of those who practice by observing causes and conditions), understands the timing, arises great compassion, and attains various powers and vows without being lazy; this is the third pure path.' 'Furthermore, Buddha's child! A Bodhisattva Mahasattva is surrounded by a large retinue, with devas and people playing hundreds and thousands of musical instruments in a pure and upright manner, and countless jade maidens playing zithers, their music harmonious, riding in a great chariot. The Bodhisattva is in the midst of this, in meditative liberation, entering samadhi and receiving it correctly, not violating the path; this is the fourth pure path.' 'Furthermore, Buddha's child! A Bodhisattva, in the singing and dancing of all beings, follows the actions of the multitude, showing themselves to be the same, always maintaining one mind, the Bodhisattva's meditative mind has never been disturbed; this is the fifth pure path.' 'Furthermore, Buddha's child! A Bodhisattva has already transcended worldly laws, and has no attachment to any actions, does not abandon the path of liberating beings, and rescues and gathers beings; this is the sixth pure path.' 'Furthermore, Buddha's child! A Bodhisattva dwells in the right path, in order to manifest holy wisdom and enter the right path, transcends all wrong views, and teaches beings on the wrong path, enabling them to strive for self-salvation, not going along with the wrong path; this is the seventh pure path.' 'Furthermore, Buddha's child! The Bodhisattva Mahasattva's body, speech, and mind have no deficiencies, and they do not cling to precepts, but nourish themselves with the pure precepts of the Tathagata, showing pure conduct to those foolish and ignorant beings, teaching those who have broken precepts to universally possess all pure merits. Wherever the Bodhisattva goes, they eliminate the suffering of hell and hungry ghosts.'
、畜生，致三善路。現在不閑、生於眾難貧匱之處，而到所在勉濟眾生，雖游其中，不與合同，是八凈路。
「又復，佛子！菩薩所為不傾仰人，而於佛法逮無礙辯，普觀諸佛逮法慧光、諸如來等下無形種、一切諸佛皆一法身。諸佛導利，為一切故遍照法門、等住諸乘，諸佛游居悉在目前。一切黎庶僉無堪任，眾生面手悉見形呰至未曾有，悉為普等，其所求法未曾忘失。其所現師，為從何受悉恭敬之，咸起迎逆，因怪而生，緣其受之。彼修行法在於眾生。所以者何？善權方便。菩薩所行開士真諦住于道業，輒以方便趣使眾生得隨律教，顯現權道各使得所，是九凈路。
「又復，佛子！菩薩合集眾德之本，逮得菩薩最上妙法，普具如來阿惟顏行，一切法尊所度無極，繫著無量離垢法冠，正繒為帶。十方世界現無央數諸如來身，轉無耗損，建立法輪。其身盡遍一切佛土，游于諸法，獨步三界，度于彼岸，逮諸菩薩皆得自在。生十方國，過去、當來、現在諸佛所可示現，教化眾生皆一佛界，亦不違失諸菩薩行，不迷道慧，不違開士德原之本而退還也。履菩薩跡而不回還，在大士行而不懈廢、亦復不斷正士啟受，亦復不捨善權方便、不廢聖業、不違菩薩所行勢力、不以危害加於他余、不遠聖士所建正行。所以者何
【現代漢語翻譯】 現代漢語譯本：畜生道，導致三善道。現在不空閑，出生在眾多艱難貧困的地方，卻在所到之處勉力救濟眾生，雖然身處其中，卻不與他們同流合污，這是第八種清凈之路。 又，佛子！菩薩的行為不仰仗他人，卻在佛法中獲得無礙的辯才，普遍觀察諸佛，獲得法慧的光明，諸如來等同於無形的種子，一切諸佛都是同一法身。諸佛引導利益，爲了所有眾生而普遍照耀法門，平等安住于各種乘，諸佛的游居都清晰地在眼前。一切百姓都無法勝任，眾生面容和手都顯現出殘缺，乃至前所未有，都為他們平等對待，他們所求的法從未遺忘。他們所顯現的老師，無論從何處接受教導都恭敬對待，都起身迎接，因為驚奇而產生，因為接受教導而結緣。他們修行的法在於眾生。為什麼呢？因為善巧方便。菩薩所行的開士真諦安住于道業，總是用方便法引導眾生遵循戒律教誨，顯現權巧之道使他們各得其所，這是第九種清凈之路。 又，佛子！菩薩彙集各種功德的根本，獲得菩薩最上妙的法，普遍具備如來阿惟顏行（無上正等正覺的修行），一切法尊所度化的眾生沒有窮盡，繫著無量離垢的法冠，用正繒（一種絲織品）作為帶子。在十方世界顯現無數諸如來的身形，轉化而沒有損耗，建立法輪。他們的身體遍佈一切佛土，遊歷于各種法，獨自行走於三界，度過彼岸，使所有菩薩都獲得自在。他們出生在十方國土，過去、未來、現在諸佛所能示現的地方，教化眾生都如同一個佛界，也不違背菩薩的修行，不迷惑于道慧，不違背開士的德行根本而退轉。他們踐行菩薩的足跡而不退回，在大士的修行中不懈怠，也不斷絕正士的啟示和接受，也不捨棄善巧方便，不廢棄聖業，不違背菩薩所行的力量，不把危害加於他人，不遠離聖士所建立的正行。為什麼呢？
【English Translation】 English version: The path of animals leads to the three good paths. Now, not being idle, they are born in places of great difficulty and poverty, yet wherever they go, they strive to help sentient beings. Although they dwell among them, they do not conform to their ways. This is the eighth pure path. Furthermore, O son of Buddha! Bodhisattvas do not rely on others, yet they attain unobstructed eloquence in the Dharma. They universally observe all Buddhas, attaining the light of Dharma wisdom. The Tathagatas are like formless seeds, and all Buddhas are of one Dharma body. The Buddhas guide and benefit, illuminating the Dharma doors for all beings, dwelling equally in all vehicles. The abodes of the Buddhas are clearly before them. All common people are incapable, and the faces and hands of sentient beings appear flawed, even unprecedentedly so, yet they are treated equally. The Dharma they seek is never forgotten. The teachers they manifest, no matter from whom they receive teachings, are treated with respect. They all rise to greet them, arising from wonder and forming connections through receiving teachings. Their practice of the Dharma lies in sentient beings. Why is this so? Because of skillful means. The Bodhisattvas' practice of the truth of the enlightened ones dwells in the path of practice, always using skillful means to guide sentient beings to follow the precepts and teachings, manifesting expedient paths so that each may attain their place. This is the ninth pure path. Furthermore, O son of Buddha! Bodhisattvas gather the roots of all virtues, attain the supreme and wonderful Dharma of Bodhisattvas, universally possess the conduct of the Tathagata's Anuttara-samyak-sambodhi (supreme perfect enlightenment), and the beings that all Dharma venerables liberate are limitless. They wear limitless, immaculate Dharma crowns, with a sash of fine silk. In the ten directions, they manifest countless forms of the Tathagatas, transforming without depletion, establishing the Dharma wheel. Their bodies pervade all Buddha lands, traveling through all Dharmas, walking alone in the three realms, crossing to the other shore, enabling all Bodhisattvas to attain freedom. They are born in the lands of the ten directions, in the places where the Buddhas of the past, future, and present can manifest, teaching sentient beings as if in one Buddha realm. They do not violate the practices of Bodhisattvas, are not confused about the wisdom of the path, and do not retreat from the root of the virtues of the enlightened ones. They walk the path of Bodhisattvas without turning back, are not lazy in the practice of great beings, do not cut off the teachings and acceptance of righteous ones, do not abandon skillful means, do not abandon sacred work, do not violate the power of the Bodhisattvas' practice, do not inflict harm on others, and do not distance themselves from the righteous practices established by the holy ones. Why is this so?
？若斯，菩薩速得無上正真之道。如是，菩薩行無所著，觀一切智，明如來體像而無形貌，是為十凈路。菩薩住此，疾成如來無上大道。
「佛子！菩薩有十奉行。何謂為十？修于禁戒，大愿殊特，漸備具足；為精進行，懷來一切諸道品義而不回還；遵神通行，從眾人志各令歡悅；修神足行，普入十方諸佛國土，合為一剎而無動者；志奉清和，得入殊妙；誓願堅固，一切所作靡不成辦；若受伏勝，不越一切眾尊師命；求聞經典，行無厭倦，奉修諸佛所班宣法不以為勞；崇法聖性，游於一切眾會道場，勇無怯弱；就於無極大行清凈，解知一切咸無所生，是為十行。菩薩住斯，普游十方一切佛土，無所掛礙。
「菩薩有十事手。何謂為十？謂：篤信手，信如來教，一志信樂不可窮極；以手供養諸佛、正覺，積累大德增益無倦；為放舍手，一切諸求皆令得悅，充滿所愿；嘆善哉言先問訊手；伸其右掌，博聞善手，斷除一切猶豫、結網、三界寂然；大游出手，愛慾無常，當以大手化眾生界，授所施與；住安地手，覺了四流，度無極臂，總攝內藏；奉平等行為無師法，悉化眾生，無起害心，講說經典，明知世俗及度世法手，能除身心諸有災疾；智慧寶手，消滅塵勞，現無量法光明之耀；是為菩薩十事手也，以此道手
【現代漢語翻譯】 現代漢語譯本：如果這樣，菩薩就能迅速獲得無上正真之道。如此，菩薩的修行不執著于任何事物，觀察一切智慧，明白如來的本體形象而無具體形貌，這就是十種清凈的道路。菩薩安住於此，就能迅速成就如來無上的大道。 佛子！菩薩有十種奉行。哪十種呢？修持戒律，發廣大殊勝的願望，逐漸完備具足；爲了精進修行，心中懷著一切道品之義而不退轉；遵循神通的修行，順應眾人的心意，使他們都感到歡喜；修持神足通的修行，普遍進入十方諸佛的國土，合為一個佛剎而不會動搖；立志奉行清凈平和，得以進入殊勝微妙的境界；誓願堅定，一切所作都能成功；如果接受降伏和殊勝的教導，不違背一切尊師的命令；尋求聽聞經典，修行沒有厭倦，奉行諸佛所宣說的法而不覺得勞累；崇尚佛法的神聖性，遊歷於一切法會道場，勇敢而不怯懦；致力於無邊廣大的清凈修行，瞭解一切事物都沒有生起，這就是十種奉行。菩薩安住於此，就能普遍遊歷十方一切佛土，沒有任何障礙。 菩薩有十種手。哪十種呢？就是：篤信手，相信如來的教誨，一心信樂，沒有窮盡；用手供養諸佛、正覺（指佛陀），積累大德，增長功德而不懈怠；是為佈施的手，一切有所求的都讓他們感到喜悅，滿足他們的願望；讚歎『善哉』的言語，先問訊的手；伸出右掌，廣聞善法的手，斷除一切猶豫、疑惑、結縛，使三界寂靜；大游出手，明白愛慾無常，應當用大手教化眾生界，給予他們所需要的；安住于安穩之地的手，覺悟四種煩惱的流轉，度過無邊的苦海，總攝內在的智慧；奉行平等行為，不以師為法，教化一切眾生，不起害人之心，講說經典，明白世俗和出世間的法的手，能夠消除身心的一切災難疾病；智慧寶手，消滅塵世的煩惱，顯現無量法光明的照耀；這就是菩薩的十種手，用這些道手。
【English Translation】 English version: If so, a Bodhisattva will quickly attain the unsurpassed, true, and correct path. Thus, a Bodhisattva practices without attachment, observes all wisdom, understands the true form of the Tathagata (Buddha) which is without concrete appearance, and this is the ten pure paths. A Bodhisattva abiding in this will quickly achieve the unsurpassed great path of the Tathagata. Buddha's children! A Bodhisattva has ten practices. What are the ten? Cultivating precepts, making great and extraordinary vows, gradually becoming complete and perfect; for the sake of diligent practice, embracing the meaning of all the principles of the path without turning back; following the practice of spiritual powers, conforming to the wishes of the people, making them all happy; cultivating the practice of spiritual feet, universally entering the lands of all Buddhas in the ten directions, uniting them into one Buddha-land without moving; aspiring to uphold purity and harmony, attaining entry into the extraordinary and subtle realm; making firm vows, accomplishing everything that is undertaken; if accepting subjugation and superior teachings, not disobeying the commands of all honored teachers; seeking to hear the scriptures, practicing without weariness, upholding the Dharma proclaimed by all Buddhas without feeling tired; revering the sacred nature of the Dharma, traveling to all assemblies and practice places, being brave and not timid; engaging in boundless and vast pure practice, understanding that all things have no arising, these are the ten practices. A Bodhisattva abiding in this will universally travel to all Buddha-lands in the ten directions, without any hindrance. A Bodhisattva has ten hands. What are the ten? They are: the hand of firm faith, believing in the teachings of the Tathagata, with single-minded faith and joy that is inexhaustible; using the hand to make offerings to all Buddhas and the Perfectly Enlightened Ones (Buddhas), accumulating great merit and increasing virtue without weariness; the hand of giving, making all those who seek something feel happy, fulfilling their wishes; the hand that first asks with words of praise 'Excellent!'; extending the right palm, the hand of extensive learning of good Dharma, cutting off all hesitation, doubt, and bonds, making the three realms peaceful; the hand of great travel, understanding that love and desire are impermanent, one should use the great hand to transform the realm of sentient beings, giving them what they need; the hand that abides in a peaceful place, awakening to the flow of the four afflictions, crossing the boundless sea of suffering, encompassing the inner wisdom; upholding equal behavior, not taking a teacher as the Dharma, transforming all sentient beings, not giving rise to harmful thoughts, explaining the scriptures, understanding the worldly and transcendental Dharma, the hand that can eliminate all disasters and illnesses of body and mind; the hand of wisdom treasure, eliminating the defilements of the world, manifesting the light of immeasurable Dharma; these are the ten hands of a Bodhisattva, using these hands of the path.
弘覆一切。
「菩薩腹有十事。何謂為十？謂：志性腹，所念清和；質直之藏而無諛諂，不思偽飾，悉無所受；無因緣界，不樂一切諸所有業；去諸塵勞，以慧為胎；其心清凈而無瑕穢；觀斷諸食，思真諦法，察萬物無；曉了十二因緣之故，分別一切諸生死業；志性柔軟，純淑之故；除於一切邊際邪見；為菩薩腹，普使眾生入佛道藏；是為菩薩十事腹也。
「菩薩復有十藏。何謂為十？不斷佛教，住菩薩行，奉諸佛教，以無放逸而得由生顯熾法訓；為菩薩胎，住無極慧，現出世間遵承聖眾；為菩薩胎，住不退轉而轉法輪，必從眾生善法殘來；為菩薩胎，所住隨時，不失道節，眾生在於不決了處，究竟開化；為菩薩胎，立之報應各各使度，令無斷絕，眾生處在處邪見地，興大悲哀；為菩薩胎，興熾當來無極光明如來十力，奉修報應令其具足；為菩薩胎，降伏眾魔，德本無雙，大無所畏，為師子吼；則菩薩胎一住立處歡悅眾生，令無餘疑，逮得十八諸佛之法；為菩薩胎，皆以聖慧道利一切，一切眾生十方國土有諸佛法，勸助佛道；為菩薩胎，生無差特，入於一慧；是為菩薩之十胎矣。
「菩薩心業有十事。何謂為十？所可念業，一切所作輒得成就；心不懷怯，積累功德，習具相好；愍大行步，降伏一切
【現代漢語翻譯】 現代漢語譯本 弘揚覆蓋一切。
『菩薩的腹部有十件事。哪十件呢？就是：志性之腹，所思所念清凈平和；正直的藏府而沒有諂媚，不考慮虛偽的裝飾，完全沒有執著；沒有因緣的界限，不樂於一切諸所有業；去除各種塵世的煩惱，以智慧為胎；內心清凈而沒有瑕疵污穢；觀察斷絕各種食物，思考真諦之法，觀察萬物皆空；明瞭十二因緣的道理，分別一切生死之業；志性柔和，純潔善良的緣故；去除一切邊際的邪見；作為菩薩的腹部，普遍使眾生進入佛道的寶藏；這就是菩薩的十件事腹部。
『菩薩又有十個藏府。哪十個呢？不斷絕佛教，安住于菩薩的修行，奉行各種佛教的教誨，以不放逸而得到由生而顯的熾盛的法訓；作為菩薩的胎藏，安住于無極的智慧，顯現在世間遵從聖眾；作為菩薩的胎藏，安住于不退轉而轉法輪，必定從眾生的善法中而來；作為菩薩的胎藏，所安住的隨時，不失去道義的節操，眾生處於不決定的地方，最終開化他們；作為菩薩的胎藏，建立報應各自使之得度，令其沒有斷絕，眾生處在邪見之地，興起大悲哀；作為菩薩的胎藏，興盛當來無極光明的如來十力（如來的十種力量），奉行修習報應令其具足；作為菩薩的胎藏，降伏各種魔障，德行根本無雙，大無所畏懼，發出獅子吼；作為菩薩的胎藏，一安住之處就使眾生歡悅，令其沒有剩餘的疑惑，獲得十八種諸佛的功德；作為菩薩的胎藏，都以聖慧之道利益一切，一切眾生十方國土有諸佛法，勸助佛道；作為菩薩的胎藏，生起沒有差別，進入一種智慧；這就是菩薩的十個胎藏。
『菩薩的心業有十件事。哪十件呢？所思所念的業，一切所作都能成就；內心不懷怯懦，積累功德，修習具足相好；憐憫大步行走，降伏一切
【English Translation】 English version Extending and covering all.
'A Bodhisattva's womb has ten aspects. What are the ten? They are: the womb of aspiration, where thoughts are pure and peaceful; a treasury of integrity without flattery, not considering false adornments, completely without attachment; without the boundaries of conditions, not delighting in all possessions; removing all worldly afflictions, with wisdom as the embryo; the mind is pure without flaws or defilements; observing the cessation of all foods, contemplating the truth of Dharma, observing that all things are empty; understanding the principle of the twelve links of dependent origination, distinguishing all the karmas of birth and death; the nature of aspiration is gentle, due to purity and goodness; removing all extreme and wrong views; as the Bodhisattva's womb, universally enabling sentient beings to enter the treasury of the Buddha's path; these are the ten aspects of a Bodhisattva's womb.
'A Bodhisattva also has ten treasuries. What are the ten? Not abandoning the Buddha's teachings, abiding in the practice of a Bodhisattva, upholding all the Buddha's teachings, through non-negligence, obtaining the flourishing teachings that arise from life; as the Bodhisattva's womb, abiding in limitless wisdom, appearing in the world, following the holy assembly; as the Bodhisattva's womb, abiding in non-retrogression and turning the Dharma wheel, certainly coming from the good deeds of sentient beings; as the Bodhisattva's womb, abiding at all times, not losing the integrity of the path, when sentient beings are in a state of indecision, ultimately enlightening them; as the Bodhisattva's womb, establishing retribution, each enabling them to be liberated, ensuring there is no cessation, when sentient beings are in a place of wrong views, arousing great compassion; as the Bodhisattva's womb, flourishing the future limitless light of the Tathagata's ten powers (the ten powers of a Tathagata), practicing and cultivating retribution to make them complete; as the Bodhisattva's womb, subduing all demons, with unparalleled virtue, great fearlessness, roaring like a lion; as the Bodhisattva's womb, the place where one abides brings joy to sentient beings, leaving no remaining doubts, attaining the eighteen qualities of all Buddhas; as the Bodhisattva's womb, all are benefited by the path of holy wisdom, all sentient beings in the ten directions have the Buddha's Dharma, encouraging and assisting the Buddha's path; as the Bodhisattva's womb, arising without difference, entering into one wisdom; these are the ten wombs of a Bodhisattva.
'A Bodhisattva's mental actions have ten aspects. What are the ten? The actions of thought, all that is done is accomplished; the mind does not harbor fear, accumulating merit, practicing and possessing the marks and characteristics; compassionately walking with great strides, subduing all
諸魔官屬；隨時行愍，消除一切塵勞愛慾；修不退轉，亦不回還弘愍之行；至佛道場，本凈顯耀，心無所至，了無所倚；愍入眾生，隨其所好而開化之；修大梵行，入諸佛法，不樂余道，救濟眾生；空、無相愿達無所有，去諸邪見，不捨三界；舉諸莊嚴，為金剛界堅固無壞，正使一切皆成為魔，不能動搖菩薩一毛所興德行；是為十愍。「菩薩有十事被德鎧。何謂為十？被大慈鎧，將護民庶；修無極哀，皆忍眾苦；志誓願鎧，悉能究暢一切方便；勸助德鎧，親奉諸佛清凈之行；興功德鎧，使諸眾生皆蒙其恩；諸度無極皆度群黎；聖慧之鎧，消除一切塵勞愛慾；善權方便，殖眾德本；導利普門，一切智心安不憒鬧，其意無變；一志德鎧，心懷法念而不忽忘；是為菩薩十德之鎧降伏眾魔。「菩薩杖有十事。何謂為十？以佈施杖害諸慳貪、修禁戒業壞除一切犯眾惡事、等勸法杖消去妄想、則以智慧斷截眾生塵勞愛慾、以正業杖遠離一切不曉活業、以善權杖普自現身淫怒癡亂、菩薩皆以法杖消化眾生一切愛慾眾瑕穢門、其在生死則以慧力斷為穢行而開化之、講一法杖破壞一切諸所依倚、一切智門能為消去諸反逆戶，是為菩薩所執十杖。
「菩薩頭有十事。何謂為十？無慢為首，天上世間莫能見頂；稽首師長、孝順二親，天
【現代漢語翻譯】 現代漢語譯本 諸魔的官屬，隨時以慈悲之心對待眾生，消除一切塵世的煩惱和愛慾；修持不退轉的菩薩道，也不退回小乘的慈悲行為；到達佛的道場，本有的清凈顯現光耀，心無所執著，了無所依靠；以慈悲心進入眾生之中，隨順他們的喜好而開導化解；修持清凈的梵行，進入諸佛的法門，不樂於其他道，救濟眾生；通達空性、無相、無愿，達到無所執著，去除各種邪見，不捨棄三界；舉起各種莊嚴，如同金剛界般堅固不可摧毀，即使一切都變成魔，也不能動搖菩薩一絲一毫所修的德行；這就是十種慈悲（十愍）。 『菩薩有十種德行的鎧甲。哪十種呢？披上大慈的鎧甲，保護民眾；修持無極的悲哀，忍受一切眾生的痛苦；立下誓願的鎧甲，能夠徹底通達一切方便法門；勸助德行的鎧甲，親近奉行諸佛清凈的行為；興起功德的鎧甲，使一切眾生都蒙受恩惠；以各種度無極的法門來度化眾生；以聖慧的鎧甲，消除一切塵世的煩惱和愛慾；以善巧方便，種植各種功德的根本；引導利益一切眾生，使一切智慧的心安穩而不混亂，其意念不會改變；以一心向道的鎧甲，心中懷著佛法而不忘記；這就是菩薩的十種德行鎧甲，用來降伏各種魔障。』 『菩薩的法杖有十種作用。哪十種呢？以佈施的法杖來對治慳貪，以修持戒律的法杖來破除一切犯戒的惡行，以平等勸法的法杖來消除妄想，以智慧的法杖來斷除眾生的塵勞愛慾，以正業的法杖來遠離一切不瞭解生活職業的行為，以善巧方便的法杖來普現各種身形，即使是淫慾、嗔怒、愚癡的混亂，菩薩都以法杖來消化眾生的一切愛慾和污穢之門，即使在生死輪迴中，也以智慧的力量斷除污穢的行為而開導化解他們，以講說一法的法杖來破除一切所依賴的執著，以一切智慧的法門來消除各種反叛的門戶，這就是菩薩所執持的十種法杖。』 『菩薩的頭有十種德行。哪十種呢？以無慢為首，天上世間沒有人能見到他的頭頂；尊敬師長、孝順父母，天
【English Translation】 English version The retinues of all demons, at all times, act with compassion, eliminating all worldly afflictions and desires; cultivating the path of non-retrogression, and not returning to the compassionate practices of the Hinayana; reaching the Bodhimanda (place of enlightenment), the original purity shines forth, the mind is without attachment, and without reliance; entering among sentient beings with compassion, guiding and transforming them according to their preferences; cultivating pure Brahma conduct, entering the Dharma of all Buddhas, not delighting in other paths, saving sentient beings; understanding emptiness, signlessness, and wishlessness, reaching non-attachment, removing all wrong views, not abandoning the three realms; raising all adornments, as firm and indestructible as the Vajra realm, even if all become demons, they cannot shake the virtuous conduct cultivated by a single hair of the Bodhisattva; this is the ten compassions (ten 'Mins'). 'The Bodhisattva has ten armors of virtue. What are the ten? Wearing the armor of great compassion, protecting the people; cultivating boundless sorrow, enduring all sufferings; establishing the armor of vows, able to thoroughly understand all expedient means; the armor of encouraging virtue, closely following the pure conduct of all Buddhas; raising the armor of merit, enabling all sentient beings to receive its grace; using all the paramitas (perfections) to liberate all beings; the armor of sacred wisdom, eliminating all worldly afflictions and desires; using skillful means, planting the roots of all virtues; guiding and benefiting all, the mind of all wisdom is stable and not confused, its intention does not change; the armor of single-mindedness, holding the Dharma in mind without forgetting; these are the ten armors of virtue of the Bodhisattva, used to subdue all demonic obstacles.' 'The Bodhisattva's staff has ten functions. What are the ten? Using the staff of giving to harm stinginess, using the staff of cultivating precepts to destroy all evil deeds of breaking precepts, using the staff of equal exhortation to eliminate delusions, using the staff of wisdom to cut off the worldly afflictions and desires of sentient beings, using the staff of right action to stay away from all behaviors that do not understand livelihood, using the staff of skillful means to manifest various forms, even in the confusion of lust, anger, and ignorance, the Bodhisattva uses the staff of Dharma to digest all the desires and defilements of sentient beings, even in the cycle of birth and death, they use the power of wisdom to cut off defiled actions and guide and transform them, using the staff of speaking one Dharma to break all attachments, using the gate of all wisdom to eliminate all rebellious doors, these are the ten staffs held by the Bodhisattva.' 'The Bodhisattva's head has ten virtues. What are the ten? Taking no arrogance as the foremost, no one in heaven or earth can see the top of his head; respecting teachers and elders, being filial to parents, heaven
上世間皆為跪拜；好上妙首，三千大千世界靡不戴仰；眾德之本而為元首，三界眾生咸來歸命；代諸眾生負于重擔，為枕之首，常得舉頭周觀十方；不輕他首，所作游步與眾超異；智度無極首，頂有法王；權方便首，普現眾生平等之行；化人民首，誘進眾生，悉使普安；修諸如來法教之首，常奉三寶令不斷絕；是為菩薩所有十頭。
「菩薩眼有十事。何謂為十？則以肉眼皆見諸色、又以天眼普見眾生心意所念、以智慧眼觀黎庶根、復以法眼皆見諸法之所歸趣、佛正覺眼悉見如來諸十種力、以聖慧眼見除一切諸非法事、以光明眼演佛威耀普有所照、以導利眼捐棄一切貢高自大、以無為眼所睹無礙、一切智眼普見十方一切法門，是為菩薩十事眼也。
「菩薩耳有十事。何謂為十？聞嗟嘆德，斷諸結著；若聞謗毀，除諸所受；若聞聲聞、緣覺之事，不以喜悅、亦不志求；若聞嗟嘆菩薩之行，歡悅無量；閉塞地獄、餓鬼、畜生；假使生貧八難厄者，為興大哀；聞生天上人中安處，知皆無常，志慕大道；若聞咨嗟諸佛功勛，益加精進具足此業；若復得聞諸度無極及與四恩菩薩法藏，一切精修皆能通達，備悉是事。佛子當知：諸菩薩眾，十方世界諸佛所宣義理之業，諸開士等皆悉聞之。諸所可聽，解無所有。又，其菩
【現代漢語翻譯】 現代漢語譯本：
菩薩的頭有十種殊勝之處：
- 世間一切眾生都向他跪拜；
- 擁有最上等的頭，三千大千世界沒有不敬仰的；
- 是所有功德的根本，是一切的首領；
- 三界眾生都來歸順依附；
- 代替一切眾生承擔重擔；
- 是眾生的依靠，常常能夠舉頭觀察十方世界；
- 不輕視其他眾生，所作所為都超越其他眾生；
- 擁有無上的智慧，頭頂有法王（指佛陀）；
- 擁有權巧方便，普遍展現眾生平等的行為；
- 教化人民，引導眾生，使他們都得到安樂；
- 修習如來教法的首要，常常奉行三寶，使之不斷絕；
這就是菩薩所擁有的十種頭。
菩薩的眼睛有十種作用。哪十種呢？
- 用肉眼能夠看見各種顏色；
- 用天眼能夠普遍看見眾生心中所想；
- 用智慧眼觀察眾生的根性；
- 用佛法眼能夠看見一切法的歸宿；
- 用佛的正覺之眼能夠完全看見如來的十種力量；
- 用聖慧眼能夠去除一切不符合佛法的行為；
- 用光明眼能夠展現佛的威光，普遍照耀一切；
- 用引導利益的眼睛能夠捨棄一切貢高自大；
- 用無為的眼睛所見無礙；
- 用一切智慧的眼睛能夠普遍看見十方一切法門。
這就是菩薩的十種眼睛。
菩薩的耳朵有十種作用。哪十種呢？
- 聽到讚歎功德的聲音，能夠斷除各種執著；
- 如果聽到誹謗詆譭的聲音，能夠消除各種煩惱；
- 如果聽到聲聞、緣覺的事情，不會因此感到喜悅，也不會去追求；
- 如果聽到讚歎菩薩的行為，會感到無比的歡喜；
- 能夠關閉地獄、餓鬼、畜生三惡道的大門；
- 即使是出生在貧窮、遭遇八難的人，也會生起大悲心；
- 聽到眾生在天上人間安樂生活，知道這一切都是無常的，會更加嚮往大道；
- 如果聽到讚歎諸佛的功德，會更加精進修行，圓滿這些功德；
- 如果聽到諸度無極（指六度）以及四恩（指父母恩、眾生恩、國土恩、三寶恩）等菩薩的法藏，會精進修行，全部通達，完全明白這些道理。
佛子應當知道：諸菩薩眾，十方世界諸佛所宣說的義理，諸大菩薩都能夠聽到。他們所聽到的，都能理解其空性。而且，他們的耳朵
【English Translation】 English version:
The Bodhisattva's head has ten superior qualities:
- All beings in the world bow down to him;
- Possesses the most excellent head, revered throughout the three thousand great thousand worlds;
- Is the root of all virtues and the leader of all;
- All beings in the three realms come to rely on him;
- Takes on the heavy burdens of all beings;
- Is the support of beings, always able to look up and observe the ten directions;
- Does not look down on other beings, and his actions surpass those of others;
- Possesses boundless wisdom, with the Dharma King (referring to the Buddha) on his head;
- Possesses skillful means, universally manifesting the equal conduct of all beings;
- Educates the people, guiding beings to attain peace and happiness;
- Is the foremost in practicing the teachings of the Tathagata, always upholding the Three Jewels, ensuring they are never discontinued.
These are the ten heads possessed by a Bodhisattva.
The Bodhisattva's eyes have ten functions. What are the ten?
- With the physical eye, he can see all colors;
- With the heavenly eye, he can universally see the thoughts in the minds of beings;
- With the wisdom eye, he observes the roots of beings;
- With the Dharma eye, he can see the destination of all dharmas;
- With the Buddha's eye of perfect enlightenment, he can fully see the ten powers of the Tathagata;
- With the holy wisdom eye, he can remove all actions that are not in accordance with the Dharma;
- With the light eye, he can manifest the Buddha's majestic light, universally illuminating all;
- With the guiding and benefiting eye, he can abandon all arrogance and pride;
- With the non-action eye, what he sees is unobstructed;
- With the all-knowing eye, he can universally see all the Dharma gates in the ten directions.
These are the ten eyes of a Bodhisattva.
The Bodhisattva's ears have ten functions. What are the ten?
- Upon hearing praises of virtue, he can cut off all attachments;
- If he hears slander and defamation, he can eliminate all afflictions;
- If he hears about the affairs of Sravakas and Pratyekabuddhas, he will not be delighted nor seek them;
- If he hears praises of the Bodhisattva's conduct, he will feel boundless joy;
- He can close the doors to the three evil realms of hell, hungry ghosts, and animals;
- Even if he is born into poverty or encounters the eight difficulties, he will generate great compassion;
- Upon hearing that beings are living happily in the heavens and among humans, he knows that all of this is impermanent and will aspire to the Great Path;
- If he hears praises of the merits of the Buddhas, he will become even more diligent in his practice, perfecting these merits;
- If he hears the Bodhisattva's Dharma treasury, such as the Paramitas (perfections) and the Four Graces (parents, beings, country, and the Three Jewels), he will diligently practice, fully understand, and completely comprehend these principles.
Disciples of the Buddha should know: all Bodhisattvas, the principles proclaimed by the Buddhas in the ten directions, all great Bodhisattvas can hear. What they hear, they can understand its emptiness. Moreover, their ears
薩耳所聞法悉等一定，從初發意至於道場坐佛樹下得成為佛，開化眾生未曾懈廢。是為菩薩十事耳也。
「菩薩鼻有十事。何謂為十？若遇美香不以識樂、若遭臭穢不以患厭，等察香臭不以殊特，觀諸香臭悉無所有；衣服、臥具、禮節香臭、淫怒癡事皆以等心入此眾生；其諸大藏、樹木、眾香咸悉觀之，知無有香；下無擇獄，盡于上界三十三天；其中所有一切名香僉無所著，悉說本末；得聽聲聞戒禁博聞；佈施智慧道法之香；慕一切智，心未曾變；假使得蒙諸菩薩行，則以修智如來等地；若具如來境界慧香，不斷菩薩上妙道行；是為菩薩十清凈香。「菩薩舌有十事。何謂為十？口演無盡眾生之行；班宣無量諸經典教；咨嗟無限諸佛功勛；歌嘆無窮滅度辯才；頌說無際大乘之業；其口言辭遍十方空；其大光明照諸佛土；口所說言皆使眾生各各得解；其辭與同口所宣者，十方諸佛咸共嘆之；一切眾魔及外仇敵、塵勞、生死悉自然除，至寂無為；是為菩薩所說口舌。
「菩薩軀有十事。何謂為十？謂：受人身則以人言而開化之；亦複訓導諸非人形；地獄、餓鬼、畜生令隨律教；生在天身，又復教授諸天人像，欲行天人及無色天；有在學者則以學地而誘進之，向無學身；為現羅漢無所著事；在緣覺軀為導緣覺所當
【現代漢語翻譯】 現代漢語譯本：菩薩所聽聞的佛法，都能夠平等地領會和實踐，從最初發愿修行，直到在菩提樹下成佛，開化眾生，從未懈怠。這就是菩薩的十種行為。 菩薩的鼻子有十種功德。哪十種呢？如果遇到美好的香氣，不會因此而感到快樂；如果遇到污穢的臭氣，也不會因此而感到厭惡。平等地看待香和臭，不認為它們有什麼特別之處，觀察所有的香和臭，都明白它們是虛幻不實的。對於衣服、臥具、禮節的香臭、淫慾、憤怒、愚癡等事，都以平等的心對待一切眾生。對於各種寶藏、樹木、各種香氣，都觀察到它們沒有真實的香性。下至無間地獄，上至三十三天（忉利天），其中所有的一切名香，都不執著，都明白它們的本末。能夠聽聞聲聞（Sravaka）的戒律和廣博的知識；佈施智慧和佛法的香氣；追求一切智（Sarvajna），心意從未改變。即使得到諸菩薩的修行，也以修習智慧達到如來（Tathagata）的境界。如果具備如來境界的智慧之香，就不會中斷菩薩的殊勝修行。這就是菩薩的十種清凈香。 菩薩的舌頭有十種功德。哪十種呢？口中宣說無盡的眾生行為；廣泛宣講無量的經典教義；讚歎無限諸佛的功德；歌頌無窮的滅度辯才；講述無邊的的大乘（Mahayana）事業；他的言辭遍佈十方虛空；他的大光明照耀諸佛國土；口中所說的話都能使眾生各自理解；他的言辭與他所宣說的內容一致，十方諸佛都共同讚歎；一切魔障和外道仇敵、塵勞、生死都自然消除，達到寂靜無為的境界。這就是菩薩所說的口舌。 菩薩的身體有十種功德。哪十種呢？就是說：如果受生為人身，就用人類的語言來開導他們；也教導那些非人形的眾生；使地獄、餓鬼、畜生道的眾生都遵循戒律教誨；如果生在天界，又教導天人，以及欲界天、色界天和無色界天的眾生；對於還在學習的人，就用學習的階段來引導他們，走向無學（Asaiksa）的境界；為他們示現阿羅漢（Arhat）的無所執著；在緣覺（Pratyekabuddha）的境界，引導緣覺所應當修行的。
【English Translation】 English version: The Dharma (Buddhist teachings) that a Bodhisattva hears is all equally understood and practiced. From the initial aspiration to practice, until attaining Buddhahood under the Bodhi tree, enlightening sentient beings, there has never been any懈怠 (xie dai, slackness). These are the ten actions of a Bodhisattva. A Bodhisattva's nose has ten merits. What are the ten? If encountering a pleasant fragrance, they do not feel joy because of it; if encountering a foul odor, they do not feel aversion because of it. They regard fragrance and odor equally, not considering them to be special. Observing all fragrances and odors, they understand that they are all illusory and unreal. Regarding clothing, bedding, the fragrance and odor of rituals, lust, anger, and ignorance, they treat all sentient beings with an equal mind. Regarding all kinds of treasures, trees, and various fragrances, they observe that they have no real fragrance nature. From the Avici Hell (無間地獄, wu jian di yu) below, up to the Thirty-three Heavens (忉利天, Dao li tian), they are not attached to any of the famous fragrances within them, and they understand their origins and ends. They are able to hear the Sravaka's (聲聞, sheng wen) precepts and extensive knowledge; they give the fragrance of wisdom and the Dharma; they pursue Sarvajna (一切智, yi qie zhi, all-knowing wisdom), and their minds have never changed. Even if they receive the practices of all Bodhisattvas, they use the practice of wisdom to reach the realm of the Tathagata (如來, ru lai). If they possess the fragrance of wisdom of the Tathagata's realm, they will not interrupt the Bodhisattva's excellent practice. These are the ten pure fragrances of a Bodhisattva. A Bodhisattva's tongue has ten merits. What are the ten? Their mouth proclaims the endless actions of sentient beings; widely proclaims the immeasurable teachings of the scriptures; praises the infinite merits of all Buddhas; sings the praises of the endless eloquence of Nirvana; speaks of the boundless Mahayana (大乘, da cheng) undertakings; their words pervade the ten directions of space; their great light illuminates the Buddha lands; the words spoken by their mouth enable each sentient being to understand; their words are consistent with what they proclaim, and all Buddhas in the ten directions praise them together; all demonic obstacles and external enemies, defilements, and the cycle of birth and death are naturally eliminated, reaching the state of quietude and non-action. This is the tongue of a Bodhisattva. A Bodhisattva's body has ten merits. What are the ten? It means: if they are born as a human, they use human language to guide them; they also teach those who are not in human form; they cause beings in hell, hungry ghost, and animal realms to follow the precepts and teachings; if they are born in the heavens, they also teach the heavenly beings, as well as beings in the desire realm, form realm, and formless realm; for those who are still learning, they use the stages of learning to guide them, towards the state of Asaiksa (無學, wu xue, no more learning); they manifest the non-attachment of an Arhat (阿羅漢, a luo han); in the realm of a Pratyekabuddha (緣覺, yuan jue), they guide what a Pratyekabuddha should practice.
奉律；在菩薩形則為顯示大乘之業；如來、至真其慧無限，隨時說現、見諸自大，以權方便而發起之；法身無漏，悉無所有，普現諸身；是為菩薩十身。「菩薩有十意行。何謂為十？念于本宿命一切所行；眾德之本建立其意，常奉要義；心所入者，常志佛道；極至原際，愍眾生身；念無煩擾，斷眾塵勞；其意顯曜，不與客塵而俱合同；念擇善行，察之隨時而無所犯；諦觀罪福，不造殃釁；思諸德根，諸根寂定，制不放逸；其志澹泊，求佛定意；是為菩薩十意之行。「菩薩行步有十事。何謂為十？好詣法會，聽受經義，所詣無聲、亦無陰蔽；不懷淫、怒、愚癡、恐懼，心常專惟；有講法者皆為眾生；至於欲界開化黎庶；若至色界及無色界，以像定意尋便回還；普現五道，訓誨群黎；以神通慧，遍諸佛土見諸如來，稽首問訊；所可游步悉為法施；由是之故得大智慧，現入泥洹，不斷生死，周旋所度；具諸佛法，未曾休廢諸菩薩行；是為菩薩十事遊行。菩薩住此，無游不游，因斯普至諸如來行，獨出十方。
「菩薩有十處。何謂為十？處菩薩心未曾忘之；住度無極所可修業；不以飽滿聚集法眾，通達智慧；止於閑居，致大禪定；順一切智，德知止足，賢聖寂靜；住無眾想，亦無希望；奉行法處，不遠正義；禮歸如來，
【現代漢語翻譯】 現代漢語譯本：奉持戒律；在菩薩的形態時，是爲了顯示大乘的修行；如來、至真佛的智慧是無限的，隨時顯現，看到那些自以為是的人，用權宜方便的方法來啓發他們；法身是無漏的，沒有任何執著，可以普遍顯現各種身形；這就是菩薩的十種身形。「菩薩有十種意念的修行。哪十種呢？憶念自己過去世所做的一切行為；以眾德為根本建立自己的意念，常常奉行重要的教義；內心所向往的，常常立志于佛道；達到最終的境界，憐憫眾生的身體；意念沒有煩惱，斷除一切塵世的勞累；意念顯明光耀，不與外來的塵埃同流合污；意念選擇善行，觀察時機而沒有過錯；仔細觀察罪與福，不造作災禍；思考各種功德的根本，使各種感官寂靜安定，控制自己不放縱；心志淡泊，追求佛的禪定之意；這就是菩薩的十種意念修行。「菩薩的行走有十件事。哪十件呢？喜歡去法會，聽受經義，所去之處沒有聲音，也沒有遮蔽；不懷淫慾、憤怒、愚癡、恐懼，內心常常專一思考；有講法的人都是爲了眾生；至於欲界，開化百姓；如果到了色界和無色界，用禪定的意念很快就返回；普遍顯現於五道，教誨眾生；用神通智慧，遍及各個佛土，見到諸佛如來，稽首問訊；所遊歷的地方都用來佈施佛法；因為這個緣故得到大智慧，顯現進入涅槃，卻不斷絕生死，周旋于所要度化的眾生；具足各種佛法，不曾停止菩薩的修行；這就是菩薩的十件事。「菩薩安住於此，沒有遊走與不遊走之分，因此普遍到達諸佛如來的修行，獨自超出十方。 「菩薩有十個處所。哪十個呢？安住于菩薩心中不曾忘卻的；安住于度脫無極的修行事業；不以飽滿為滿足而聚集法眾，通達智慧；止息于閑靜之處，達到大禪定；順應一切智慧，以知足為美德，賢聖寂靜；安住于沒有眾多的想法，也沒有希望；奉行佛法之處，不遠離正義；禮敬歸依如來，
【English Translation】 English version: Abiding by the precepts; in the form of a Bodhisattva, it is to demonstrate the practice of the Mahayana; the Tathagata, the ultimate truth, whose wisdom is boundless, appears at any time, seeing those who are self-conceited, using expedient means to inspire them; the Dharma body is without outflows, without any attachments, and can universally manifest various forms; these are the ten forms of a Bodhisattva. 'A Bodhisattva has ten intentions in practice. What are the ten? To remember all the actions of one's past lives; to establish one's intention based on the root of all virtues, always upholding the essential teachings; what the heart aspires to, always aspiring to the path of Buddhahood; reaching the ultimate realm, having compassion for the bodies of sentient beings; the intention is without afflictions, cutting off all worldly labors; the intention is bright and shining, not mingling with external defilements; the intention chooses good actions, observing the timing without making mistakes; carefully observing sin and merit, not creating calamities; contemplating the roots of all virtues, making all senses tranquil and stable, controlling oneself without being indulgent; the will is detached, seeking the meditative intention of the Buddha; these are the ten intentions in practice of a Bodhisattva. 'A Bodhisattva's walking has ten aspects. What are the ten? To like to go to Dharma assemblies, to listen to and receive the meaning of the scriptures, where one goes there is no sound, nor is there any concealment; not harboring lust, anger, ignorance, or fear, the mind is always focused; those who preach the Dharma are all for the sake of sentient beings; as for the desire realm, enlightening the common people; if one reaches the form realm and the formless realm, using the meditative intention, one quickly returns; universally appearing in the five paths, teaching sentient beings; using supernatural powers and wisdom, pervading all Buddha lands, seeing all the Tathagatas, bowing and inquiring; the places one travels are all for the sake of giving the Dharma; because of this, one obtains great wisdom, manifesting entry into Nirvana, yet not ceasing from birth and death, revolving among those to be liberated; possessing all the Buddha Dharmas, never ceasing the practices of a Bodhisattva; these are the ten aspects of a Bodhisattva. 'A Bodhisattva has ten abodes. What are the ten? Abiding in the Bodhisattva's mind, never forgetting; abiding in the practice of liberation without limit; not being satisfied with fullness and gathering Dharma assemblies, understanding wisdom; dwelling in quiet places, attaining great meditation; conforming to all wisdom, taking contentment as a virtue, the sages are tranquil; abiding without many thoughts, nor having hope; practicing the Dharma, not being far from righteousness; paying homage and taking refuge in the Tathagata,
則能具足諸佛、正覺威儀禮節；出神通處，備悉大慧，逮法忍者滿所授慧；坐道場處至力無畏，充滿一切諸佛之法；是為菩薩十處。
「菩薩有十坐。何謂為十？其福得至轉輪王座；修於十德，不失天上、世間人處；得四天王，以佛尊法授諸天下；逮為天帝，超越眾庶、梵天、自在；欲攝他心亦得由己；致師子座，興顯法眾；得正法座，逮成總持力，普照一切；其志堅強，所建正愿靡不周遍，通達十方；以大慈座，瞋恚、懷結令得悅顏；以大哀座，忍諸苦惱，不以為患；坐金剛座，降伏眾魔、諸外怨敵；是為十座。
「菩薩臥寐有十事。何謂為十？謂止寂然，身心澹泊，宿于獨處；思惟順義，不失其時；頓于正定，身心靜默；處於梵天，能悅己彼；善修其業，然於後世不懷惱熱；志平等行，不懷瞋恚；住于道行，解達善友；善微妙居，勸助德本；皆得一切義理之源，悉能究竟；成就道教，不利財業，乃是往宿所修德行；是為菩薩十事臥寐。
「菩薩室有十事。何謂為十？無極慈室等心眾生；以大哀行不輕未學；以大喜行除諸不歡，和顏悅色；行大護處，等於有為及無所有；諸度無極，道心為首；具足空行，曉了隨時；為無相行，不住寂滅；為無願行，所生至誠；意安詳行，備悉忍辱；等諸法行，逮
【現代漢語翻譯】 現代漢語譯本：
這樣就能圓滿諸佛的正覺威儀禮節；展現神通之處，具備一切大智慧，獲得法忍，圓滿所接受的智慧；在道場處達到力量無畏，充滿一切諸佛的法則；這就是菩薩的十種境界。 菩薩有十種坐姿。哪十種呢？其福德能達到轉輪王（擁有統治世界的理想君主）的寶座；修習十種德行，不會失去天上、世間人的地位；得到四天王（佛教護法神）的地位，以佛的尊貴教法教導天下；達到天帝（眾神之王）的地位，超越眾人、梵天（色界天之主）、自在天（欲界天之主）；想要攝取他人心意也能隨心所欲；得到獅子座（象徵威嚴的座位），興盛顯揚佛法；得到正法座，獲得總持（記憶和理解一切佛法）的力量，普遍照耀一切；其意志堅強，所建立的正愿沒有不周遍的，通達十方；以大慈悲的座位，使瞋恚、懷恨的人都能喜悅；以大悲哀的座位，忍受一切苦惱，不以為患；坐金剛座（象徵堅不可摧的座位），降伏一切魔障、外道怨敵；這就是十種坐姿。 菩薩的睡眠有十件事。哪十件呢？就是止息寂靜，身心淡泊，獨處休息；思惟順應正義，不失時機；安住于正定，身心靜默；處於梵天境界，能使自己和他人喜悅；善於修習自己的業，在後世不會感到煩惱；心志平等，不懷瞋恚；安住于道行，瞭解善友；安住于微妙之處，勸助德本；都能得到一切義理的根源，完全究竟；成就道教，不貪圖財物，乃是往昔所修的德行；這就是菩薩睡眠的十件事。 菩薩的居室有十件事。哪十件呢？以無極的慈悲心對待一切眾生；以大悲心不輕視未學習的人；以大喜心消除一切不快，和顏悅色；行大護持，平等對待有為法和無為法；諸度無極，以道心為首；具足空性之行，明瞭時機；為無相之行，不住于寂滅；為無愿之行，所生至誠；意念安詳，具備一切忍辱；平等對待一切法，達到
【English Translation】 English version:
Thus, one can fully embody the dignified conduct and etiquette of the Buddhas' perfect enlightenment; manifest the power of spiritual abilities, possess all great wisdom, attain the forbearance of the Dharma, and fulfill the wisdom received; at the place of enlightenment, reach the power of fearlessness, and be filled with all the laws of the Buddhas; these are the ten states of a Bodhisattva. A Bodhisattva has ten kinds of sitting positions. What are the ten? Their merit can reach the throne of a Chakravartin King (an ideal monarch who rules the world); cultivating ten virtues, they will not lose their positions in the heavens or among humans; they attain the position of the Four Heavenly Kings (Buddhist guardian deities), teaching the world with the honored Dharma of the Buddha; they attain the position of the Heavenly Emperor (king of the gods), surpassing the masses, Brahma (lord of the Form Realm), and Ishvara (lord of the Desire Realm); they can also control the minds of others at will; they attain the lion's seat (a seat symbolizing majesty), flourishing and manifesting the Dharma; they attain the seat of the true Dharma, gaining the power of total retention (the ability to remember and understand all the Dharma), universally illuminating everything; their will is firm, and their established vows are all-encompassing, reaching all ten directions; with the seat of great compassion, they bring joy to those who are angry and resentful; with the seat of great sorrow, they endure all suffering without complaint; they sit on the vajra seat (a seat symbolizing indestructibility), subduing all demons and external enemies; these are the ten sitting positions. A Bodhisattva has ten things in their sleep. What are the ten? They are: resting in stillness and tranquility, with a pure and detached mind, resting in solitude; contemplating in accordance with righteousness, not losing the opportune time; abiding in right concentration, with a quiet mind and body; being in the realm of Brahma, able to bring joy to themselves and others; skillfully cultivating their karma, not feeling vexation in future lives; having an equal mind, not harboring anger; abiding in the path of the Dharma, understanding good friends; abiding in a subtle place, encouraging the roots of virtue; they can obtain the source of all principles, completely and thoroughly; accomplishing the teachings of the Dharma, not being greedy for wealth, but rather the virtues cultivated in past lives; these are the ten things in a Bodhisattva's sleep. A Bodhisattva's dwelling has ten things. What are the ten? They are: treating all beings with boundless compassion; not looking down on those who have not yet learned with great sorrow; eliminating all unhappiness with great joy, and having a pleasant countenance; practicing great protection, treating conditioned and unconditioned things equally; the perfections are boundless, with the mind of the Dharma as the leader; possessing the practice of emptiness, understanding the opportune time; practicing non-appearance, not dwelling in extinction; practicing non-desire, with sincerity in all that arises; having a peaceful mind, possessing all forbearance; treating all dharmas equally, reaching
得受決；是為菩薩十事室也。
「菩薩游居有十事。何謂為十？其意游居具四意止；所行遊居了法所趣；其意所在唯樂諸佛；諸度無極，備一切智，修四恩行；開化眾生，游在生死，興于德本；集眾黎庶不習諸鬧，隨其所樂而度脫之；顯神通行開悟眾生，解殊特根，善權方便；智度無極，為眾說法；游至道場，達諸通慧；備菩薩行，行不斷絕，是為菩薩十事游居。」
說是語時，三千大千世界為大震動。十方菩薩皆來讚詠，戴諸天華——如須彌山——皆散佛上，莫不歡然。諸天、龍、神悉來奉敬。箜篌、樂器不鼓自鳴，婦女珠環皆自作聲，飛鳥、禽獸皆共䳬䳬。盲者得視、聾者得聽、跛者行走、瘺者得平、屈者申舒、狂者得正、尪者強健、疾者瘳除。眾會咸踴，深自欣慶宿命祿厚致此光明。無央數人得無從生，發大道意，功德皆成。
度世品經卷第四 大正藏第 10 冊 No. 0292 度世品經
度世品經卷第五
西晉月氏三藏竺法護譯
普智菩薩復問普賢：「何謂為觀？何謂為顧視？何謂為顰申？何謂師子吼？何謂施凈？何謂戒凈？何謂忍凈？何謂進凈？何謂禪凈？何謂智凈？何謂慈凈？何謂哀凈？何謂喜凈？何謂護凈？何謂為義？何謂為法？何謂積德？何謂慧業
【現代漢語翻譯】 現代漢語譯本：獲得授記，這就是菩薩的十種居處。 菩薩的游居有十件事。哪十件呢？他們的意念游居具備四種意止（四念住）；他們的行為游居明瞭所趨向的法；他們的意念所在唯獨喜樂諸佛；諸度無極，具備一切智慧，修行四恩（父母恩、眾生恩、國土恩、三寶恩）之行；開化眾生，遊走于生死之中，興起德行的根本；聚集民眾不習於喧鬧，隨順他們所喜好的而度脫他們；顯現神通，開悟眾生，解開他們特殊的根性，善用權巧方便；智慧度無極，為眾說法；游至道場，通達諸種智慧；具備菩薩的修行，修行不斷絕，這就是菩薩的十種游居。 在說這些話的時候，三千大千世界發生大震動。十方菩薩都來讚頌歌詠，頭戴諸天之花——如須彌山一般——都散落在佛的身上，沒有不歡喜的。諸天、龍、神都來奉獻敬意。箜篌、樂器不敲自鳴，婦女的珠環都自己發出聲音，飛鳥、禽獸都一起鳴叫。盲人能夠看見，聾人能夠聽見，跛子能夠行走，瘺病患者能夠痊癒，彎曲的人能夠伸直，狂人能夠恢復正常，瘦弱的人能夠強壯，疾病患者能夠痊癒。大眾都歡欣鼓舞，深深地為自己宿世的福報深厚而能得到這樣的光明而感到慶幸。無數的人得到無生法忍，發起大道之心，功德都得以成就。 《度世品經》卷第四 《度世品經》卷第五 西晉月氏三藏竺法護譯 普智菩薩又問普賢菩薩：『什麼是觀？什麼是顧視？什麼是顰申？什麼是師子吼？什麼是施凈？什麼是戒凈？什麼是忍凈？什麼是進凈？什麼是禪凈？什麼是智凈？什麼是慈凈？什麼是哀凈？什麼是喜凈？什麼是護凈？什麼是義？什麼是法？什麼是積德？什麼是慧業？』
【English Translation】 English version: Receiving the prediction; this is the ten abodes of a Bodhisattva. A Bodhisattva's dwelling has ten aspects. What are the ten? Their intention in dwelling is equipped with the four foundations of mindfulness; their actions in dwelling understand the Dharma they are heading towards; their intention is solely to rejoice in all Buddhas; the perfections are limitless, they are equipped with all wisdom, they cultivate the four kinds of gratitude (gratitude towards parents, sentient beings, the country, and the Three Jewels); they enlighten sentient beings, dwell in the cycle of birth and death, and establish the root of virtue; they gather people who are not accustomed to noise, and liberate them according to their preferences; they manifest supernatural powers, enlighten sentient beings, understand their unique capacities, and skillfully use expedient means; their wisdom is limitless, they preach the Dharma for the sake of others; they travel to the Bodhi-mandala, attaining all wisdom; they are equipped with the practices of a Bodhisattva, and their practice is continuous. These are the ten aspects of a Bodhisattva's dwelling. When these words were spoken, the three thousand great thousand worlds shook greatly. Bodhisattvas from the ten directions came to praise and sing, wearing heavenly flowers—like Mount Sumeru—which were scattered upon the Buddha, and all were joyful. Gods, dragons, and spirits all came to pay their respects. The konghou and other musical instruments played without being struck, women's pearl rings made sounds on their own, and birds and beasts all cried out together. The blind could see, the deaf could hear, the lame could walk, those with fistulas were healed, the bent could straighten, the mad could become sane, the weak could become strong, and the sick were cured. The assembly was filled with joy, deeply rejoicing in their past merits that had brought them such light. Countless people attained the tolerance of the non-arising of phenomena, generated the aspiration for the Great Path, and all their merits were accomplished. Chapter Four of the Sutra on Crossing the World Chapter Five of the Sutra on Crossing the World Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty Bodhisattva Universal Wisdom again asked Bodhisattva Universal Worthy: 'What is contemplation? What is looking? What is frowning? What is the lion's roar? What is the purity of giving? What is the purity of precepts? What is the purity of patience? What is the purity of diligence? What is the purity of meditation? What is the purity of wisdom? What is the purity of loving-kindness? What is the purity of compassion? What is the purity of joy? What is the purity of protection? What is righteousness? What is the Dharma? What is the accumulation of merit? What is the work of wisdom?'
？何謂明達？何謂法典？何謂行法？何謂奉法？何謂為魔？何謂為魔業？何謂棄魔業？何謂見佛？何謂佛事？何謂自大？何謂聖業？何謂菩薩為魔所固？何謂佛建立？何謂建立法？何謂處兜術天？何謂現歿兜術天？何謂住胎？何謂現其安詳？何謂修生？何謂因欣笑？何謂行七步？何謂現幼童？何謂在中宮？何謂棄國捐王？何謂勤苦行？何謂詣道場？何謂坐樹下？何謂在樹下致未曾有法？何謂降魔宮？何謂成佛道？何謂轉法輪？何謂轉清白法？何謂如來、至真取大滅度？」
普賢菩薩報普智曰：「善哉問也，乃為一切重啟斯義，何一快乎！諦聽諦聽，善思念之，與諸大眾受教而聽。」
普賢曰：「菩薩觀有十事。何謂為十？觀其真諦，造立善業；見微妙色，悉達其原；察如壽終及見生者，亦不貪猗憒鬧眾會；見一切根而分別之，化諸敗根；觀察諸法，不壞法界；面見諸法，逮得佛眼；逮智慧聖，隨應說法無所從生，法忍究竟；逮成諸佛之法不退轉地，除諸塵勞、三界眾難、聲聞緣覺一切徑路；觀阿惟顏，于諸佛法而得自在；現歡悅法，善解道意而能普現十方所有；是為菩薩十事觀也。
「菩薩顧視有十事。何謂為十？見諸乞求，不懷害心，從其所愿而令歡悅；睹犯禁者，皆建立於一切智戒；見諸眾生
【現代漢語翻譯】 現代漢語譯本： 『什麼叫做明達？什麼叫做法典？什麼叫做行法？什麼叫做奉法？什麼叫做為魔？什麼叫做魔業？什麼叫做棄魔業？什麼叫做見佛？什麼叫做佛事？什麼叫做自大？什麼叫做聖業？什麼叫做菩薩為魔所困？什麼叫做佛建立？什麼叫做建立法？什麼叫做處兜術天（Tushita Heaven，欲界天之一）？什麼叫做現歿兜術天（Tushita Heaven，欲界天之一）？什麼叫做住胎？什麼叫做現其安詳？什麼叫做修生？什麼叫做因欣笑？什麼叫做行七步？什麼叫做現幼童？什麼叫做在中宮？什麼叫做棄國捐王？什麼叫做勤苦行？什麼叫做詣道場？什麼叫做坐樹下？什麼叫做在樹下證得未曾有法？什麼叫做降魔宮？什麼叫做成佛道？什麼叫做轉法輪？什麼叫做轉清白法？什麼叫做如來、至真取大滅度？』
普賢菩薩回答普智菩薩說：『問得好啊！你這是為一切眾生開啟這些道理，多麼令人高興啊！仔細聽，仔細聽，好好思考，和大家一起接受教誨。』
普賢菩薩說：『菩薩觀察有十件事。哪十件呢？觀察真諦，建立善業；見到微妙的色相，徹底瞭解它的根源；觀察到壽命終結和見到新生，也不貪戀喧鬧的集會；見到一切根（感官）並加以分別，教化那些敗壞的根；觀察諸法，不破壞法界；親見諸法，獲得佛眼；獲得智慧聖果，隨順眾生根器說法，無所執著，達到法忍的究竟；獲得諸佛的法，達到不退轉的境界，去除一切塵勞、三界眾難、聲聞緣覺的一切道路；觀察阿惟顏（Avivartika，不退轉），在諸佛法中獲得自在；展現歡悅的法，善解佛道之意，能夠普遍顯現十方所有；這就是菩薩的十種觀察。』
『菩薩顧視有十件事。哪十件呢？見到乞求的人，不懷害心，滿足他們的願望，讓他們歡喜；看到犯戒的人，都讓他們建立在一切智的戒律上；見到眾生
【English Translation】 English version: 'What is meant by 'clarity'? What is meant by 'dharma code'? What is meant by 'practicing the dharma'? What is meant by 'upholding the dharma'? What is meant by 'being a demon'? What is meant by 'demonic deeds'? What is meant by 'abandoning demonic deeds'? What is meant by 'seeing the Buddha'? What is meant by 'Buddha's work'? What is meant by 'self-aggrandizement'? What is meant by 'holy work'? What is meant by 'a Bodhisattva being bound by demons'? What is meant by 'the Buddha's establishment'? What is meant by 'establishing the dharma'? What is meant by 'dwelling in Tushita Heaven (one of the heavens in the desire realm)'? What is meant by 'appearing to die in Tushita Heaven (one of the heavens in the desire realm)'? What is meant by 'entering the womb'? What is meant by 'manifesting tranquility'? What is meant by 'cultivating life'? What is meant by 'causing joyful laughter'? What is meant by 'walking seven steps'? What is meant by 'appearing as a child'? What is meant by 'being in the palace'? What is meant by 'abandoning the kingdom and renouncing kingship'? What is meant by 'practicing asceticism'? What is meant by 'going to the Bodhi tree'? What is meant by 'sitting under the tree'? What is meant by 'attaining unprecedented dharma under the tree'? What is meant by 'subduing the demon palace'? What is meant by 'attaining Buddhahood'? What is meant by 'turning the wheel of dharma'? What is meant by 'turning the pure dharma'? What is meant by 'the Tathagata, the Truly Enlightened One, entering great Nirvana'?'
Bodhisattva Samantabhadra replied to Bodhisattva Prajna: 'Excellent question! You are initiating these meanings for all beings, how joyful! Listen carefully, listen carefully, contemplate well, and together with the assembly, receive the teachings and listen.'
Samantabhadra said: 'A Bodhisattva observes ten things. What are the ten? Observing the true meaning, establishing good deeds; seeing subtle forms, thoroughly understanding their origins; observing the end of life and seeing new births, not being attached to noisy gatherings; seeing all the roots (senses) and distinguishing them, transforming the corrupted roots; observing all dharmas, not destroying the dharma realm; directly seeing all dharmas, attaining the Buddha eye; attaining the wisdom of a sage, teaching according to the capacities of beings, without attachment, reaching the ultimate of dharma forbearance; attaining the dharma of all Buddhas, reaching the state of non-retrogression, removing all defilements, the difficulties of the three realms, and all paths of Sravakas and Pratyekabuddhas; observing Avivartika (non-retrogression), gaining freedom in all Buddha dharmas; manifesting joyful dharma, understanding the meaning of the Buddha's path, and being able to universally manifest all that exists in the ten directions; these are the ten observations of a Bodhisattva.'
'A Bodhisattva considers ten things. What are the ten? Seeing those who beg, not harboring harmful intentions, fulfilling their wishes, and making them happy; seeing those who violate precepts, establishing them all in the precepts of all-knowing wisdom; seeing beings
懷瞋恚意，解忍辱意，以此佛仁而誘進之；見懈怠者已，不離行而勸助之，使學大乘；睹心亂者，化建立之，不憒覺地；諸通敏慧察惡智者，為未曾懷諸邪見，使無有餘已；以真察其善友，如來所學建立佛法；如所聞經觀其本原，修無上義；眄于眾生悉懷憔悴，顯示大哀；顧諸佛法，逮成正覺、諸通敏慧；是為菩薩十顧視也。
「菩薩頻申有十事。何謂為十？
「如象頻申，諸天、龍、神、阿須倫、迦留羅、甄陀羅、摩睺勒、一切眾會無能及者。
「如龍象長所乘造，心欲為代眾生而負重擔。
「為如蛟龍興云澍雨、演電光㷿、出正雷音，根、力、覺、意、禪、脫、三昧，暢甘露水，流佈法雨。
「大鳳凰王頻申，拔諸無明、愚癡、眾冥，深入根株訊息愛泉，濟其根原掛礙之門，免出欲心、毒害、塵勞、瑕疵、諸穢。
「師子頻申，以離恐懼、大慧等劍在於大眾消伏外學。
「勇猛頻申，除諸怨敵、愛慾、瑕疵、垢濁、眾冥，消伏難化，如大將師降伏嚴敵。
「聖慧頻申，棄去五陰、四大、諸入、十二因緣，令不增長，而慧顯現極尊勢法。
「總持頻申，意游甚強，一切所聞輒能受持未曾遺忘，己能受持為他人說。
「辯才頻申，應機卒答，所演章句
【現代漢語翻譯】 現代漢語譯本 懷著嗔恚之心的人，要用忍辱的教義來引導他；看到懈怠的人，不離開修行，要勸勉幫助他，使他學習大乘佛法；看到心意散亂的人，要教化他建立正念，不陷入昏聵的覺知；對於那些通達敏銳、能辨別邪惡智慧的人，要使他們不再懷有任何邪見；用真實的觀察來辨別善友，學習如來所建立的佛法；根據所聽聞的經典觀察其根本，修習無上的真義；看到眾生都懷著憔悴之態，要顯示出大慈悲；顧念諸佛的教法，最終成就正覺、通達敏銳的智慧；這就是菩薩的十種顧視。 菩薩的頻申有十種意義。哪十種呢？ 如同象王頻申，諸天（Devas）、龍（Nagas）、神（Yakshas）、阿修羅（Asuras）、迦樓羅（Garudas）、緊那羅（Kinnaras）、摩睺羅伽（Mahoragas）等一切眾會都無法與之相比。 如同龍象長久以來所乘載的，菩薩發心要代替眾生承擔重擔。 如同蛟龍興起雲雨、閃耀電光、發出正雷之音，菩薩以根（indriya）、力（bala）、覺（bodhyanga）、意（manas）、禪（dhyana）、解脫（vimoksha）、三昧（samadhi）等法，暢流甘露之水，普降法雨。 如同大鳳凰王頻申，拔除一切無明、愚癡、黑暗，深入根源，斷絕愛慾之泉，救濟眾生脫離根源的障礙之門，免除欲心、毒害、塵勞、瑕疵、各種污穢。 如同獅子頻申，以遠離恐懼的大智慧之劍，在大眾中降伏外道。 如同勇猛頻申，除滅一切怨敵、愛慾、瑕疵、垢濁、黑暗，降伏難以教化之人，如同大將降伏強敵。 如同聖慧頻申，捨棄五陰（skandhas）、四大（mahabhutas）、諸入（ayatanas）、十二因緣（nidanas），使它們不再增長，而使智慧顯現出至高無上的力量。 如同總持頻申，心意遊走極其強大，一切所聽聞的都能受持不忘，自己能受持也能為他人宣說。 如同辯才頻申，能隨機應變，迅速回答，所演說的章句
【English Translation】 English version With a mind of anger, one should be guided by the meaning of patience; seeing those who are lazy, one should not leave practice but encourage and help them, enabling them to learn the Mahayana; seeing those whose minds are scattered, one should transform and establish them, not falling into confused awareness; for those who are insightful and wise, discerning evil wisdom, one should ensure they no longer harbor any wrong views; with true observation, one should discern good friends, learning the Dharma established by the Tathagata; according to the sutras heard, one should observe their origin, cultivating the supreme meaning; seeing all beings in a state of distress, one should show great compassion; mindful of the teachings of all Buddhas, one should ultimately achieve enlightenment and insightful wisdom; these are the ten considerations of a Bodhisattva. A Bodhisattva's 'frequent stretching' has ten meanings. What are the ten? Like the frequent stretching of an elephant king, no assembly of gods (Devas), dragons (Nagas), spirits (Yakshas), Asuras, Garudas, Kinnaras, Mahoragas, etc., can compare. Like a dragon-elephant long carrying a burden, the Bodhisattva resolves to bear the heavy burden for the sake of all beings. Like a dragon raising clouds and rain, flashing lightning, and emitting the sound of true thunder, the Bodhisattva uses the faculties (indriya), powers (bala), factors of enlightenment (bodhyanga), mind (manas), meditation (dhyana), liberation (vimoksha), and samadhi to pour forth the nectar of Dharma, spreading the rain of Dharma. Like the frequent stretching of a great phoenix king, it uproots all ignorance, delusion, and darkness, delving deep into the roots, severing the source of desire, rescuing beings from the gates of fundamental obstacles, freeing them from desire, poison, defilements, flaws, and all impurities. Like the frequent stretching of a lion, with the sword of great wisdom that is free from fear, it subdues external teachings among the masses. Like the frequent stretching of courage, it eliminates all enemies, desires, flaws, impurities, darkness, and subdues those who are difficult to transform, like a great general subduing a formidable enemy. Like the frequent stretching of sacred wisdom, it abandons the five aggregates (skandhas), the four great elements (mahabhutas), the sense bases (ayatanas), and the twelve links of dependent origination (nidanas), preventing their growth, and manifesting the supreme power of wisdom. Like the frequent stretching of total retention, the mind travels with great strength, able to retain everything heard without forgetting, able to retain it and also explain it to others. Like the frequent stretching of eloquence, one can respond quickly and appropriately, and the verses spoken
不可稱計、分別班宣無能障翳、可悅眾生無所侵欺，究竟本末。
「如佛頻申，處於師子殊勝之座，降魔官屬，具足普智、諸通敏慧，一心念頃應時平等，逮成智慧，為最正覺，悉能明達，護輒成如志，致無上正真之道。是為菩薩十事頻申。
「菩薩師子吼有十事。何謂為十？
「『吾當成佛，懷逮聖道、大師子吼，度未度者、濟未脫者、安不安者，其無為者令取泥曰愍傷眾生。』
「佛教法誨、聖眾之訓，順不違之。
「于如來所而有反覆，以堅固愿凈諸佛土，悉能勇達。
「謹慎禁戒，除諸惡趣，使僉消歇，為師子吼。
「身當備悉佛身、口、心莊嚴相好，求諸功勛而無飽足。
「具滿佛慧，慕聖明宜不以懈惓，降伏眾魔使無害事，奉正真行去塵勞業。
「解見諸法無我、無人，無壽、無命，空、無相愿。
「心如虛空，清凈無垢，尋即解諸典，能逮得無所從生法忍，為師子吼。
「最後究竟菩薩清凈，離垢解明，顯耀感動諸佛國土。
「告眾釋、梵、四天王：『所見咨嗟生、未生者，以無限礙、無極大慧諦觀覺意，已成無上正真之道，悉無所受而大歡悅。』
「又，行七步：『吾於世尊極豪無雙，當除眾生生、老、病、死。
【現代漢語翻譯】 現代漢語譯本 不可計數，分別宣說而無有障礙遮蔽，令眾生喜悅而無所侵犯欺騙，究竟明白根本與末端。 『如佛陀屢次宣說，處於獅子殊勝之座，降伏魔眾，具足普遍的智慧、各種神通和敏銳的智慧，一心念頃便能平等地，獲得智慧，成為最正覺，完全能夠明瞭通達，護持所愿皆能成就，達到無上正真的道。』這就是菩薩的十種屢次宣說。 『菩薩的獅子吼有十件事。』什麼是十件事呢？ 『我應當成佛，懷抱獲得聖道的決心，發出大師子吼，度化未被度化的人，救濟未被救濟的人，安頓不安穩的人，使無為的人進入涅槃，憐憫傷痛的眾生。』 『遵循佛教的教誨、聖眾的訓誡，順從而不違背。』 『對於如來所說，能夠反覆思量，以堅固的願力清凈諸佛國土，完全能夠勇猛通達。』 『謹慎地持守禁戒，消除各種惡趣，使一切都消停止息，這就是獅子吼。』 『自身應當具備佛的身、口、意莊嚴的相好，追求各種功德而永不滿足。』 『具足圓滿的佛慧，仰慕聖明的教誨而不懈怠，降伏一切魔眾使他們不能為害，奉行正真之道去除塵勞的業障。』 『理解並見到諸法無我、無人，無壽者、無命者，空、無相、無愿。』 『心如虛空，清凈無垢，隨即理解各種經典，能夠獲得無生法忍，這就是獅子吼。』 『最後究竟菩薩清凈，遠離垢染，解脫明瞭，顯耀感動諸佛國土。』 『告訴諸位釋、梵、四天王：『所見所聞，無論是已生或未生者，都以無限的智慧和無邊的智慧，諦觀覺悟的真意，已經成就無上正真之道，完全沒有執著而感到無比歡悅。』 『又，行走七步：『我於世尊最為豪邁無雙，應當去除眾生的生、老、病、死。』
【English Translation】 English version Immeasurable, separately proclaiming without any obstruction or concealment, pleasing sentient beings without any infringement or deception, ultimately understanding the beginning and the end. 'As the Buddha frequently declares, seated on the supreme lion's throne, subduing the retinue of demons, possessing complete wisdom, various supernatural powers, and keen intelligence, in a single moment of thought, one can equally attain wisdom, become the most perfectly enlightened one, fully capable of understanding and comprehending, protecting and fulfilling all wishes, and reaching the unsurpassed true path.' This is the ten frequent declarations of a Bodhisattva. 'The lion's roar of a Bodhisattva has ten aspects.' What are these ten aspects? 'I shall become a Buddha, embracing the determination to attain the sacred path, uttering the great lion's roar, liberating those who have not been liberated, saving those who have not been saved, settling those who are unsettled, and leading those who are inactive to Nirvana, having compassion for suffering beings.' 'Following the teachings of Buddhism, the instructions of the holy assembly, obeying without contradiction.' 'Regarding what the Tathagata has said, being able to contemplate repeatedly, with firm vows purifying all Buddha lands, being fully capable of courageous understanding.' 'Carefully upholding the precepts, eliminating all evil destinies, causing all to cease and rest, this is the lion's roar.' 'One's own body should possess the majestic marks and characteristics of the Buddha's body, speech, and mind, pursuing all merits without ever being satisfied.' 'Possessing complete Buddha wisdom, admiring the teachings of the sages without laziness, subduing all demons so they cannot harm, practicing the true path to remove the karma of worldly defilements.' 'Understanding and seeing that all dharmas are without self, without person, without a life span, without a soul, empty, without form, without desire.' 'The mind is like space, pure and without defilement, immediately understanding all scriptures, able to attain the forbearance of the non-arising of dharmas, this is the lion's roar.' 'Finally, the Bodhisattva is ultimately pure, free from defilements, liberated and clear, shining and moving all Buddha lands.' 'Telling all the Shakra, Brahma, and Four Heavenly Kings: 'What is seen and heard, whether born or unborn, with boundless wisdom and immeasurable intelligence, contemplating the true meaning of enlightenment, having already attained the unsurpassed true path, completely without attachment and feeling immense joy.' 'Also, walking seven steps: 'I am the most heroic and unparalleled among the World Honored Ones, I shall remove the birth, old age, sickness, and death of all sentient beings.'
』言如所行，為師子吼。是為菩薩十師子吼。
「菩薩施凈有十事。何謂為十？等施眾生，心無偏黨，隨所喜樂而佈施之；具足諸愿，不亂佈施、不斷哀業；應時佈施，解于眾人諸根原故；不必故施，悉離眾沉吟；善施佈施，悉舍心所愛；不惜內外所有愛施，究竟凈于所與之故；所施與者勸助佛道，棄于有為及與無為；開化是等，所施與人至令究暢；成道場故，施凈三場；施受者處，念于諸法等如空故；是為菩薩十事施凈。若住於此，逮于如來無上大施。
「菩薩戒凈有十事。何謂為十？身行清凈，護其三事；口言清凈，棄口四過；舍心三穢，無瞋恚、癡，將養禁戒，一切無犯；見有過者隨時安之，消貪慾業、去恚愚冥；其德照明天上世間，守于道心，思樂大乘；奉諸如來而學正教、而無為戒，默隨律禁；除諸眾生殃釁、眾罪，遠離眾惡；順從一切眾德之本，斷眾邪見；不以禁戒而懷自大；撫育群黎，遵大哀力；是為菩薩十戒清凈。
「菩薩忍凈復有十事。何謂為十？若人罵詈、加以惡聲，默而不應則忍清凈，亦護眾生；加以瓦石而打擲之、刀杖加身，受而不挍，護彼我故；設有瞋恚、怒恨向之而慈愍之，本性無害；若輕蔑者，不懷惡念，明耀堪任；若來歸念能將順之，寧失身命，忍不違之；捐舍
【現代漢語翻譯】 現代漢語譯本：』言行一致，如獅子吼般有力。這就是菩薩的十種獅子吼。 菩薩的佈施清凈有十個方面。哪十個呢？平等地佈施給眾生，心中沒有偏袒，隨著他們各自的喜好而佈施；滿足他們的各種願望，不混亂地佈施，不中斷慈悲的事業；在適當的時候佈施，瞭解眾生的各種根性；不執著于佈施，完全脫離猶豫不決；善於佈施，完全捨棄心中所愛；不吝惜內外一切所愛之物而佈施，最終使所施之物清凈；所佈施之物能勸導受施者走向佛道，捨棄有為法和無為法；開導這些人，使所佈施的人最終通達佛理；爲了成就道場，使佈施在三個方面清凈；在佈施者和受施者之間，觀想諸法如同虛空；這就是菩薩的十種佈施清凈。如果安住於此，就能獲得如來無上的大布施。 菩薩的戒律清凈有十個方面。哪十個呢？身行清凈，守護身的三種行為；口言清凈，捨棄口頭的四種過失；捨棄心中的三種污穢，沒有嗔恚、愚癡，奉持禁戒，一切都不違犯；看到有過錯的人，隨時安撫他們，消除貪慾的業力，去除嗔恚和愚癡的黑暗；他們的德行照耀天上人間，守護道心，思慕大乘佛法；奉行諸佛如來的正教，修持無為的戒律，默默地遵守戒律；消除眾生的災禍和罪過，遠離各種惡行；順從一切功德的根本，斷除各種邪見；不因為持戒而自大；撫養眾生，遵循大慈悲的力量；這就是菩薩的十種戒律清凈。 菩薩的忍辱清凈又有十個方面。哪十個呢？如果有人辱罵、加以惡語，默不作答，這就是忍辱清凈，也保護了眾生；如果有人用瓦石投擲、刀杖加身，接受而不計較，這是爲了保護彼此；即使心中有嗔恚、怨恨，也以慈悲之心對待他們，本性沒有傷害；如果有人輕視自己，不懷惡念，光明磊落，堪當重任；如果有人來歸順，能夠順應他們，寧可失去生命，也要忍辱不違背；捨棄
【English Translation】 English version: 'Speaking as one acts, it is like a lion's roar. These are the ten lion's roars of a Bodhisattva. A Bodhisattva's giving is pure in ten ways. What are the ten? Giving equally to all beings, without partiality in mind, giving according to their individual preferences; fulfilling all their wishes, giving without confusion, not ceasing compassionate actions; giving at the appropriate time, understanding the various faculties of beings; not being attached to giving, completely abandoning hesitation; giving skillfully, completely relinquishing what is cherished in the heart; not being stingy with anything loved, whether internal or external, giving so that what is given is ultimately pure; what is given encourages the recipient to walk the path of Buddhahood, abandoning conditioned and unconditioned dharmas; guiding these people, so that those who receive the giving ultimately understand the Dharma; in order to accomplish the Bodhi-mandala, making giving pure in three aspects; between the giver and the receiver, contemplating all dharmas as empty as space; these are the ten purities of a Bodhisattva's giving. If one abides in this, one attains the unsurpassed great giving of the Tathagata. A Bodhisattva's precepts are pure in ten ways. What are the ten? Purity in bodily actions, guarding the three actions of the body; purity in speech, abandoning the four faults of speech; abandoning the three defilements of the mind, without anger or ignorance, upholding the precepts, not violating anything; seeing those who have faults, pacifying them at all times, eliminating the karma of greed, removing the darkness of anger and ignorance; their virtue illuminates the heavens and the world, guarding the mind of the path, longing for the Mahayana; practicing the true teachings of the Tathagatas, cultivating the unconditioned precepts, silently following the rules of discipline; eliminating the calamities and sins of beings, staying away from all evil actions; following the root of all virtues, cutting off all wrong views; not being arrogant because of upholding the precepts; nurturing all beings, following the power of great compassion; these are the ten purities of a Bodhisattva's precepts. A Bodhisattva's patience is pure in ten ways. What are the ten? If someone curses and speaks harshly, remaining silent and not responding is pure patience, and also protects beings; if someone throws stones or strikes with weapons, accepting it without retaliation is for the sake of protecting both self and others; even if there is anger and resentment, treating them with compassion, one's nature is harmless; if someone looks down upon oneself, not harboring ill will, being bright and capable; if someone comes to submit, being able to accommodate them, rather lose one's life than violate patience; abandoning
自大，不輕未學、不自貪身，視如虛空；忍觀若幻，諸有惡向心不懷害；無彼、我想，任順塵勞、消除眾毒；諸菩薩慧、柔和之忍興顯滅盡；一切諸法、諸通慧界，人無所仰；是為菩薩十凈忍也。
「菩薩精進凈有十事。何謂為十？
「身行進凈，恭敬自歸於諸菩薩，則為賢聖寂定眾祐。
「口言勤力，聞諸如來所可宣暢悉識念持，嘆諸佛德，如所聞法為眾生說，不以勞惓。
「心念鮮潔，慈悲喜護，禪思脫門定意正受，不廢善權，志不怯劣。
「常修精進，不懷諛諂，進清白行而懷質直。
「諸所應行不為雜碎，志性勤和，所游至處常有超異。
「其慧轉增，眾清白法遂以熾盛。其明光光，無戒、無虛。
「佈施調意，明識仁和；戒、聞、施與永無放逸，啟受不廢。
「當詣佛樹降伏魔怨，為凈精進斷淫、怒、癡、愛慾、塵勞、諸著、邪見、陰蓋、掛礙，成慧光明。「常諦思惟，逮善明心，不懷惱熱，畢所造業，亦能致得諸佛之法。
「無應不應，為常勤修，心所啟受永以歡悅。
「其身、口、心等視無視，而諦曉了普門之界，隨其所知而順從之。
「成就法明，勢以強和越諸住地，樂諸佛說，解諸佛身，無有諸漏。
「現來入
【現代漢語翻譯】 現代漢語譯本 不自大，不輕視未學習的人，不貪戀自身，視身體如虛空；以忍耐觀察世事如幻象，對於一切惡念不懷害意；沒有『彼』、『我』的執著，順應世俗的勞作，消除各種煩惱；菩薩的智慧，以柔和的忍耐來顯現和滅盡一切；對於一切諸法、諸通慧的境界，不依賴於任何人；這就是菩薩的十種清凈忍辱。 菩薩的精進清凈有十件事。哪十件呢？ 身體的行動精進清凈，恭敬地歸依于諸菩薩，就能成為賢聖寂定的庇佑。 口頭的言語勤勉有力，聽聞諸如來所宣說的法都能完全理解並記住，讚歎諸佛的功德，按照所聽聞的法為眾生宣說，不感到疲倦。 心念清凈，以慈悲喜捨之心護念眾生，禪思解脫之門，進入禪定正受，不放棄善巧方便，意志不怯懦。 常常修習精進，不懷有諂媚之心，以清白的行為和正直的品性前進。 所應做的事情不雜亂無章，意志堅定，性情平和，所到之處常常有超凡的成就。 智慧不斷增長，各種清凈的法也因此而興盛。其光明照耀，沒有戒律的缺失，也沒有虛妄。 佈施調伏心意，明智地認識仁愛與平和；在戒律、聽聞佛法、佈施方面永遠不放逸，接受教誨不懈怠。 應當前往菩提樹下，降伏魔怨，爲了清凈的精進而斷除淫慾、嗔怒、愚癡、愛慾、塵勞、各種執著、邪見、五蓋、掛礙，成就智慧光明。 常常認真地思考，獲得善明的心，不懷有惱怒，完成所造的業，也能獲得諸佛的法。 對於應做和不應做的事情，都常常勤勉修習，心中所接受的教誨永遠充滿歡喜。 將身、口、意等同看待，不執著于有無，從而真正瞭解普遍的真理，隨順自己所瞭解的去實踐。 成就法明，以強大的力量超越各種境界，樂於聽聞諸佛所說，理解諸佛的法身，沒有各種煩惱的漏失。 現在進入
【English Translation】 English version Not being arrogant, not looking down on those who have not learned, not being greedy for oneself, viewing the body as empty; observing with patience as if things are illusions, not harboring harmful intentions towards any evil thoughts; without the attachment of 'that' or 'I', complying with worldly labors, eliminating various afflictions; the wisdom of Bodhisattvas, using gentle patience to manifest and extinguish everything; regarding all dharmas and realms of wisdom, not relying on anyone; this is the ten pure patiences of a Bodhisattva. A Bodhisattva's pure diligence has ten aspects. What are the ten? The pure diligence of bodily action, respectfully taking refuge in all Bodhisattvas, will become the blessing of the wise and the peaceful. The diligent and powerful words of the mouth, hearing all that the Tathagatas proclaim, fully understanding and remembering it, praising the virtues of all Buddhas, and speaking the Dharma to sentient beings as heard, without feeling weary. The purity of mind, with compassion, joy, and equanimity protecting all beings, contemplating the gate of liberation through meditation, entering samadhi with correct reception, not abandoning skillful means, and not being timid in will. Constantly practicing diligence, not harboring flattery, advancing with pure conduct and upright character. Not being disorganized in what should be done, with a firm will and peaceful nature, always having extraordinary achievements wherever one goes. Wisdom continuously increases, and various pure dharmas flourish as a result. Its light shines brightly, without any deficiency in precepts, and without falsehood. Giving with a tamed mind, wisely recognizing benevolence and peace; never being negligent in precepts, hearing the Dharma, and giving, and receiving teachings without laziness. One should go to the Bodhi tree, subdue the demonic forces, and for the sake of pure diligence, cut off lust, anger, ignorance, desire, worldly afflictions, all attachments, wrong views, the five hindrances, and obstacles, achieving the light of wisdom. Constantly and earnestly contemplating, attaining a good and clear mind, not harboring vexation, completing the karma created, and also being able to attain the Dharma of all Buddhas. For things that should and should not be done, always diligently practice, and the teachings received in the heart are always filled with joy. Treating body, mouth, and mind equally, not being attached to existence or non-existence, thereby truly understanding the universal truth, and following what one understands to practice. Achieving the light of Dharma, with great strength surpassing all realms, delighting in hearing what the Buddhas say, understanding the Dharma body of the Buddhas, without any leakage of afflictions. Now entering
胎出生在俗，棄國捐王成最正覺，而轉法輪示大滅度，而咸悉備普賢之行。是十進凈。
「菩薩禪凈有十事。何謂為十？常欲出家，志存一心則為清凈；棄一切貪，得善親友，應時致寂，等解道故；習在閑居修鮮潔行，不計吾我、亦無所慕；除諸睡眠而去眾鬧，樂於寂靜；其心勤修，寂諸根門；己慧一心，不為一切枷鎖、危諂、兇人之所蔽礙；道路覺意應時寂然，一切所修以慧觀察；思於一心，以善權故更復還反；來入欲界有所發起，履神通跡，分別一切眾生諸根，使入寂靜；樂無所有，澹泊之門致佛定意；是十禪凈。
「菩薩智凈復有十事。何謂為十？以凈智慧解其報應，不望果實，度於一切；目所見者常懷安和而不諍訟，了知斷絕，亦不計常；入于因緣，隨真諦慧棄諸邪見，攝於眾生未曾休廢；睹諸群黎心念所行，瞻之自然，猶若幻化；大辯才慧入于聖明，為清凈智，分別章句，所宣無礙；遠一切魔、眾外異學、聲聞、緣覺，入諸如來善權之慧；見諸佛凈，眾生其凈；睹諸法寂，觀諸剎土自然如空，普智慧凈，游於此中至無為相；逮得總持，宣暢辯才，住權方便、諸度無極，所可游步與眾超異；一心念頃解諸法等，慧如金剛，不懷恚恨，無恐懼想，為清凈智，皆逮諸法聖頂之慧；是十智凈。
【現代漢語翻譯】 現代漢語譯本：菩薩以胎生的方式降生於世俗，捨棄王位和國家，成就最正覺（無上正等正覺），然後轉動法輪（宣講佛法），示現大滅度（涅槃），並且完全具備普賢菩薩的行愿。這是菩薩的十種清凈修行之一。 菩薩的禪定清凈有十個方面。哪十個方面呢？經常想要出家，心志專一，這就是清凈；捨棄一切貪慾，得到善良的朋友，應當及時進入寂靜，因為要平等地理解真理；習慣於在閑靜的地方修行清凈的行為，不執著于自我，也沒有任何貪求；去除各種睡眠，遠離喧鬧，喜歡寂靜；內心勤奮修行，使六根寂靜；以自己的智慧一心修行，不被一切枷鎖、危險的諂媚、兇惡之人所矇蔽阻礙；在修行道路上覺悟真理，應當及時進入寂靜，用智慧觀察所修行的一切；思考一心，因為善巧方便的緣故，再返回世間；來到欲界有所發起，實踐神通的足跡，分別一切眾生的根性，使他們進入寂靜；喜歡無所有，通過淡泊之門達到佛的禪定；這就是十種禪定清凈。 菩薩的智慧清凈又有十個方面。哪十個方面呢？用清凈的智慧理解因果報應，不期望果報，度化一切眾生；眼睛所見到的事物，常常保持安詳平和而不爭訟，了知斷絕，也不執著于常；進入因緣法，隨順真諦的智慧，捨棄各種邪見，攝受眾生，從不停止；觀察眾生的心念行為，自然地看待，如同幻化；以大辯才的智慧進入聖明的境界，成為清凈的智慧，分別章句，所宣講的沒有障礙；遠離一切魔、外道、聲聞、緣覺，進入諸如來善巧方便的智慧；見到諸佛的清凈，眾生的清凈；見到諸法的寂靜，觀察諸佛剎土自然如虛空，普遍的智慧清凈，在此中游歷達到無為的境界；獲得總持，宣揚辯才，安住于權巧方便，各種度化沒有窮盡，所能遊歷的境界與衆不同；在一念之間理解諸法平等，智慧如金剛，不懷恨意，沒有恐懼的想法，成為清凈的智慧，都獲得諸法聖頂的智慧；這就是十種智慧清凈。
【English Translation】 English version: The Bodhisattva is born in the mundane world through a womb, abandons their kingdom and kingship to achieve the Most Perfect Enlightenment (Anuttara-samyak-sambodhi), then turns the Dharma wheel (preaches the Dharma), demonstrates Great Nirvana (Parinirvana), and fully embodies the practices and vows of Samantabhadra Bodhisattva. This is one of the ten purifications of a Bodhisattva. The Bodhisattva's meditative purification has ten aspects. What are the ten? Always desiring to renounce the household life, with a focused mind, this is purity; abandoning all greed, gaining good friends, one should timely enter into stillness, because one should equally understand the truth; being accustomed to practicing pure conduct in quiet places, not clinging to self, nor having any desires; removing all sleep and leaving behind the noise, delighting in stillness; diligently cultivating the mind, making the six senses still; with one's own wisdom, cultivating with a focused mind, not being obscured or hindered by any shackles, dangerous flattery, or evil people; on the path of practice, awakening to the truth, one should timely enter into stillness, observing all that is practiced with wisdom; contemplating with a focused mind, and because of skillful means, returning to the world; coming into the desire realm to initiate something, practicing the footprints of supernatural powers, distinguishing the roots of all beings, leading them into stillness; delighting in non-existence, reaching the Buddha's meditative state through the gate of detachment; these are the ten meditative purifications. The Bodhisattva's wisdom purification also has ten aspects. What are the ten? Using pure wisdom to understand the retribution of karma, not expecting rewards, liberating all beings; what the eyes see, always maintaining peace and harmony without contention, understanding cessation, and not clinging to permanence; entering into the law of dependent origination, following the wisdom of the true meaning, abandoning all wrong views, embracing beings without ever ceasing; observing the thoughts and actions of beings, viewing them naturally, like illusions; entering the realm of the wise with great eloquence, becoming pure wisdom, distinguishing chapters and verses, what is preached is without hindrance; staying far away from all demons, externalists, Sravakas, and Pratyekabuddhas, entering the skillful wisdom of all Tathagatas; seeing the purity of all Buddhas, the purity of beings; seeing the stillness of all dharmas, observing all Buddha lands as naturally empty, universal wisdom purity, traveling within this to reach the state of non-action; attaining Dharani, proclaiming eloquence, abiding in skillful means, all perfections are limitless, the realms one can travel are different from others; in a single moment of thought, understanding the equality of all dharmas, wisdom like a diamond, not harboring resentment, without fear, becoming pure wisdom, all attaining the wisdom of the holy peak of all dharmas; these are the ten wisdom purifications.
「菩薩慈凈有十事。何謂為十？等慈眾生，凈心無若干；常行愍哀，荷為眾人而撫育故；將護身慈，勉濟群黎生、老、死難；不捨群萌，興眾德本；行解脫仁，皆能斷除眾生塵欲；不忘道意，訓誨眾生；入通慧心，無害人民；普演等曜，遍慈如空；將護一切，遵修法愍；化如真諦無漏之慈，因得來入菩薩寂然；是為菩薩十慈凈也。
「菩薩有十大哀凈。何謂為十？無雙大哀為己身故，不厭大哀為眾生故；遭眾苦惱不以悒結，愍哀惡趣，諸在八難假使生彼而勉濟之；生天人間興大凈悲，宣講非常，愍於一切諸墮邪見；無央數劫因被德鎧不捨未度，安己無退，哀勸眾生使獲大安；造一切業無所希望，己心愍凈，憐念諸倒；住世無智，使遠依倚，應時說法；一切諸法本凈自然，悉虛無實，為諸客塵之所玷汙，菩薩知是故於眾生興大悲哀，令不凈者永得凈處；無垢顯耀而為說法，分別諸法譬如空中飛行鳥跡；群萌於此一切經義冥不解了，菩薩以故興大悲哀；為現大慧取滅度矣，真諦履跡；是為菩薩十大哀凈。
「菩薩喜凈有十事。何謂為十？欣然發大心，以喜悅為凈，一切所有施而不吝，無所逼惱，不懷怯弱；教毀戒者，眾生有惡皆能忍之；通諸愿故、用經義故，不惜身命、不以惱熱；為歡悅凈，不念惱熱；樂以
【現代漢語翻譯】 現代漢語譯本 菩薩的慈悲清凈有十個方面。哪十個方面呢？平等慈愛眾生，內心清凈沒有分別；常常施行憐憫，承擔起撫育眾生的責任；愛護身體的慈悲，努力救濟眾生脫離生、老、死的苦難；不捨棄一切眾生，興起各種功德的根本；施行解脫的仁愛，都能斷除眾生的塵世慾望；不忘修道的意念，教導眾生；進入通達智慧的心境，不傷害人民；普遍施放平等的光輝，慈愛遍佈如虛空；愛護一切眾生，遵循修行佛法的憐憫；以如真理般無漏的慈悲來教化，因此得以進入菩薩的寂靜境界；這就是菩薩的十種慈悲清凈。 菩薩有十大悲哀清凈。哪十個方面呢？不為自身而有無與倫比的大悲，不厭倦為眾生而有的大悲；遭受各種苦惱不因此而憂愁，憐憫惡道眾生，那些身處八難的人，即使生在那裡也要努力救濟他們；在天上人間興起大清凈的悲憫，宣講無常的道理，憐憫一切墮入邪見的人；在無數劫中因為披著功德的鎧甲而不捨棄那些尚未得度的人，安住自身而不退轉，勸導眾生使他們獲得大安樂；造作一切善業而不求回報，內心清凈而憐憫，憐憫那些顛倒的眾生；安住世間而沒有智慧，使他們遠離依賴，應時說法；一切諸法本來清凈自然，都是虛幻不實的，被客塵所污染，菩薩知道這一點，所以對眾生興起大悲哀，使不凈的眾生永遠得到清凈的處所；以無垢的光輝來宣說佛法，分別諸法就像空中飛鳥的痕跡；眾生對於這一切經義都迷惑不解，菩薩因此興起大悲哀；爲了展現大智慧而進入涅槃，遵循真理的足跡；這就是菩薩的十大悲哀清凈。 菩薩的喜悅清凈有十個方面。哪十個方面呢？欣然發起大心，以喜悅為清凈，一切所有都施捨而不吝嗇，沒有逼迫惱怒，不懷有怯弱；教導毀犯戒律的人，眾生有惡都能忍受；通達各種願望，運用經義，不吝惜身命，不因此而煩惱；以歡悅為清凈，不念及煩惱；樂於以
【English Translation】 English version The Bodhisattva's compassion and purity have ten aspects. What are the ten? To have equal compassion for all beings, with a pure heart without discrimination; to constantly practice compassion, taking on the responsibility of nurturing all beings; to cherish the compassion of the body, striving to save beings from the suffering of birth, old age, and death; not to abandon any sentient beings, and to cultivate the roots of all virtues; to practice the benevolence of liberation, able to eliminate the worldly desires of all beings; not to forget the intention of the path, and to teach all beings; to enter the state of penetrating wisdom, without harming the people; to universally radiate equal light, with compassion pervading like space; to cherish all beings, following the compassion of the Dharma; to transform with compassion that is like the unblemished truth, thus entering the Bodhisattva's state of tranquility; these are the ten purities of the Bodhisattva's compassion. The Bodhisattva has ten great purities of sorrow. What are the ten? To have unparalleled great sorrow not for oneself, and not to be weary of great sorrow for all beings; to not be troubled by suffering, to have compassion for beings in evil realms, those in the eight difficulties, and even if born there, to strive to save them; to arise great pure sorrow in the heavens and human realms, to proclaim the impermanent truth, and to have compassion for all those who have fallen into wrong views; to not abandon those who have not yet been liberated through countless eons, because of wearing the armor of merit, to abide without regression, and to encourage beings to attain great peace; to perform all good deeds without seeking reward, with a pure and compassionate heart, to have compassion for those who are deluded; to abide in the world without wisdom, to cause them to be free from dependence, and to teach the Dharma at the appropriate time; all dharmas are originally pure and natural, all are illusory and unreal, defiled by the dust of the senses, the Bodhisattva knows this, therefore arises great sorrow for all beings, causing the impure to forever attain a pure place; to proclaim the Dharma with unblemished radiance, distinguishing all dharmas like the traces of birds flying in the sky; all beings are confused and do not understand the meaning of all these scriptures, therefore the Bodhisattva arises great sorrow; to manifest great wisdom and enter Nirvana, following the path of truth; these are the ten great purities of the Bodhisattva's sorrow. The Bodhisattva's joy has ten purities. What are the ten? To joyfully generate the great mind, with joy as purity, to give away everything without being stingy, without coercion or anger, without being timid; to teach those who have broken precepts, to be able to endure the evils of all beings; to understand all vows, to use the meaning of the scriptures, not to be stingy with one's life, not to be troubled by it; to have joy as purity, not to think of troubles; to be happy to
法樂，棄捐一切貪慾之樂；顯示眾生經典之要，令舍諸貪利養之恩；見佛無厭，奉敬自歸；法無所壞，喜悅為凈，皆以禪一心至於脫門；定意正受而自娛樂，復以此法開化他人，寂然能仁；禪無瞋恨，以慧為上，棄諸邪見，具菩薩行則為喜凈；是為十喜凈。
「菩薩護凈有十事。何謂為十？一切人民貪樂有為，化于眾生使至無為，則為凈護；本性在於無俗之法，反游世間，見不應器不懷危害；睹應法者顯以方便，志清凈法，不慕聲聞緣覺之業、學不學事，不貪一切愛慾之樂、在業塵勞；心常專精在於經典，厭于聲聞、緣覺生死；不住處所，不喜世俗之所言談、危他人辭；離不隨時聲聞、緣覺以此言說亂失菩薩，不與同塵；所化眾生如己解力，拔濟四大，寂滅諸入；不知法者，以時觀看其有菩薩本曾現化在如來地；菩薩所觀以離二事，無卒、無暴，不舉、不下；離於多念、妄想之患，而常寂定，處真諦法，逮得法忍；是十護凈。
「菩薩義理有十事。何謂為十？若聞法者，以何為要曉了法義？解達空者，知本無事；分別諸法；修寂靜義；恬泊之故，解無所有；不著諸音，為如真諦；等於三世；入於法界平和味故，本無義者；如來所歸真諦本際，解之如審；大滅度義，斷勤苦患；修菩薩行，除諸所受；是為十
【現代漢語翻譯】 現代漢語譯本 法樂，捨棄一切貪慾的快樂；顯示眾生經典的要義，使他們捨棄對貪圖利益供養的執著；見到佛陀永不厭倦，恭敬地歸依；佛法不會被破壞，以喜悅為清凈，都以禪定一心達到解脫之門；在禪定中正受快樂，又用此法開導他人，寂靜而有能力；禪定中沒有嗔恨，以智慧為上，捨棄各種邪見，具備菩薩的修行，這就是喜悅清凈；這就是十種喜悅清凈。 菩薩的護持清凈有十件事。哪十件呢？一切人民貪戀有為之法，教化眾生使他們達到無為之法，這就是清凈的護持；本性在於沒有世俗的法，反而遊走於世間，見到不適合接受佛法的人不懷有害之心；看到適合接受佛法的人就用方便法門開導他們，立志于清凈的佛法，不羨慕聲聞、緣覺的修行，不學習不必要的事務，不貪戀一切愛慾的快樂，不沉溺於世俗的煩惱；心中常常專注于經典，厭惡聲聞、緣覺的生死輪迴；不住在固定的地方，不喜歡世俗的言談，不說危害他人的話；遠離不隨時宜的聲聞、緣覺的言論，不與他們同流合污；所教化的眾生，根據自己的理解能力，幫助他們擺脫四大（地、水、火、風）的束縛，寂滅諸入（眼、耳、鼻、舌、身、意）；對於不瞭解佛法的人，時常觀察他們是否具有菩薩的根性，曾經在如來之地顯現教化；菩薩的觀察要遠離兩種極端，不急躁、不暴躁，不抬高、不貶低；遠離多念、妄想的困擾，而常常處於寂靜禪定，處於真諦之法，獲得法忍；這就是十種護持清凈。 菩薩的義理有十件事。哪十件呢？如果聽聞佛法的人，以什麼為要領來了解法義？理解空性的人，知道萬法本無自性；分別諸法；修習寂靜的意義；因為恬淡寡欲，所以理解一切皆空；不執著于各種聲音，以真諦為準則；平等對待過去、現在、未來三世；進入法界，體會平和的滋味，本來就沒有意義；如來所歸的真諦本際，理解得非常清楚；大滅度的意義，斷除勤苦的煩惱；修習菩薩的修行，去除一切所受的苦難；這就是十種義理。
【English Translation】 English version The joy of Dharma is to abandon all pleasures of greed; to reveal the essence of the scriptures to sentient beings, causing them to relinquish their attachment to the benefits of offerings; to see the Buddha without weariness, reverently taking refuge; the Dharma is indestructible, joy is purity, all with a focused mind in meditation reaching the gate of liberation; to experience joy in meditative concentration, and to use this Dharma to enlighten others, being peaceful and capable; in meditation there is no hatred, wisdom is supreme, abandoning all wrong views, possessing the practice of a Bodhisattva, this is joyful purity; these are the ten joyful purities. A Bodhisattva's protection of purity has ten aspects. What are the ten? All people are attached to the pleasures of conditioned existence, transforming sentient beings to reach the unconditioned, this is pure protection; their nature is in the non-mundane Dharma, yet they travel in the world, seeing those who are not ready to receive the Dharma without harboring harmful intentions; seeing those who are ready to receive the Dharma, they reveal expedient means, aspiring to the pure Dharma, not envying the practices of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), not learning unnecessary matters, not being greedy for the pleasures of love and desire, not indulging in worldly troubles; their minds are always focused on the scriptures, detesting the cycle of birth and death of Sravakas and Pratyekabuddhas; not dwelling in fixed places, not liking worldly conversations, not speaking words that harm others; staying away from the untimely words of Sravakas and Pratyekabuddhas, not associating with them; the sentient beings they teach, according to their own understanding, help them to break free from the four elements (earth, water, fire, wind), and to extinguish the six entrances (eye, ear, nose, tongue, body, mind); for those who do not understand the Dharma, they observe whether they have the potential of a Bodhisattva, having previously manifested in the land of the Tathagata; a Bodhisattva's observation is to be free from two extremes, not being impatient or violent, not elevating or belittling; free from the troubles of excessive thoughts and delusions, and always in peaceful meditation, abiding in the Dharma of ultimate truth, attaining Dharma-kshanti (acceptance of the Dharma); these are the ten protections of purity. A Bodhisattva's principles have ten aspects. What are the ten? If those who hear the Dharma, what is the key to understanding the meaning of the Dharma? Those who understand emptiness, know that all things have no inherent nature; distinguishing all dharmas; practicing the meaning of tranquility; because of being content and having few desires, they understand that all is empty; not being attached to various sounds, taking ultimate truth as the standard; treating the past, present, and future equally; entering the Dharma realm, experiencing the taste of peace, originally there is no meaning; the ultimate truth to which the Tathagata returns, understanding it very clearly; the meaning of great Nirvana, cutting off the suffering of diligent effort; practicing the Bodhisattva's practice, removing all suffering; these are the ten principles.
義。
「菩薩有十法。何謂為十？修至誠法，言行相應，無諍訟法；棄捐一切諸所貪求，無所訟事；消除塵勞、㷿熾之慾，為寂然業；離諸惱熱，舍于貪慾；消眾恩愛，眾垢之患無所想念；休息因緣諸所作為，無所生法，等如虛空；習無為法，釋諸所生起運之事；已達本凈，解于自然，無所染污；斷一切病，逕至滅度法；興菩薩行，猶執持故；是菩薩十法。
「菩薩積德復有十事。何謂為十？若能勸人發菩薩心，為積功德、不斷三寶，勸於十事而順福行？
「棄捐一切諸不善法，修正經典，興智慧業，為菩薩福。
「其在三界無能及者，修德無厭，欲濟一切眾生之界，內外所有皆能惠施，為舍一切貪求之業。
「具足相好，修大精進而不回還。
「剪心刺棘、纏綿之患，永不思念諸上、中、下眾德之本。
「勸助佛道，以權方便受清凈教，棄眾邪見，修眾德本及興大哀。
「現正士行而獨遊步，奉敬歸命諸如來尊，見諸菩薩敬之如佛，安諸群黎，堅固護意。
「無央數劫積功累德含此德本，道在己身如觀手掌。
「施一人已，尋開化之，不懷愁戚、亦不後悔；一切眾生亦復如是，先施與之，然後開化。
「集眾德本，折伏其心，見道如掌，不懷
【現代漢語翻譯】 現代漢語譯本 『菩薩有十種修行方法。哪十種呢？修持至誠之心，言行一致，不與人爭訟；捨棄一切貪求，不與人爭執；消除塵世的勞苦和熾熱的慾望，致力於寂靜的修行；遠離一切煩惱和熱惱，捨棄貪慾；消除一切恩愛，不執著于各種污垢的困擾；停止一切因緣所生的作為，不執著于任何生法，如同虛空一般；修習無為之法，放下一切生起和運轉的事物；已經達到本來的清凈，理解自然的道理，不被任何事物所染污；斷除一切病痛，直接到達滅度的境界；發起菩薩的修行，仍然堅持不懈；這就是菩薩的十種修行方法。 『菩薩積累功德還有十件事。哪十件呢？如果能夠勸人發起菩薩心，就是積累功德，不中斷對三寶（佛、法、僧）的供養，勸人行十種善事，順應福德的修行。 『捨棄一切不善之法，修正經典，興起智慧的修行，這就是菩薩的福德。 『在三界（欲界、色界、無色界）中沒有誰能比得上，修德沒有厭倦，想要救度一切眾生的境界，內外所有的一切都能佈施，這就是捨棄一切貪求的行為。 『具足美好的相貌，修持大精進而不退轉。 『剪除心中的荊棘和纏繞的煩惱，永遠不思念上、中、下各種功德的根本。 『勸助佛道，以權巧方便接受清凈的教誨，捨棄各種邪見，修持各種功德的根本，並且興起大慈悲心。 『展現正士的修行而獨自遊走，恭敬歸命于諸如來（佛的尊稱），見到諸菩薩（修行者）像對待佛一樣恭敬，安頓眾生，堅定守護自己的心意。 『在無數劫中積累功德，包含這些功德的根本，道在自己身上如同觀看手掌一樣清晰。 『佈施給一個人之後，隨即開導他，不懷愁苦，也不後悔；對待一切眾生也是如此，先佈施給他們，然後開導他們。 『聚集各種功德的根本，調伏自己的心，見到真理如同觀看手掌一樣清晰，不懷
【English Translation】 English version 『A Bodhisattva has ten practices. What are the ten? Cultivating sincerity, aligning words with actions, not engaging in disputes; abandoning all cravings, not engaging in litigation; eliminating worldly toil and burning desires, engaging in peaceful practice; distancing oneself from all afflictions and heat, relinquishing greed; eliminating all attachments and love, not dwelling on the troubles of defilements; ceasing all actions arising from conditions, not clinging to any phenomena, like the emptiness of space; practicing non-action, releasing all arising and moving things; having reached original purity, understanding the natural principle, not being defiled by anything; cutting off all sickness, directly reaching the state of Nirvana; initiating Bodhisattva practices, still holding on firmly; these are the ten practices of a Bodhisattva.』 『A Bodhisattva also has ten things for accumulating merit. What are the ten? If one can encourage others to generate the Bodhi mind, it is accumulating merit, not interrupting the offerings to the Three Jewels (Buddha, Dharma, Sangha), encouraging ten good deeds, and following the path of merit.』 『Abandoning all unwholesome dharmas, correcting the scriptures, initiating the practice of wisdom, this is the merit of a Bodhisattva.』 『In the Three Realms (Desire Realm, Form Realm, Formless Realm), no one can compare, practicing virtue without weariness, desiring to save all sentient beings, being able to give away everything inside and out, this is the act of abandoning all cravings.』 『Possessing perfect features, practicing great diligence without turning back.』 『Cutting off the thorns and entanglements of the heart, never thinking about the roots of superior, middle, and inferior virtues.』 『Encouraging the path of the Buddha, accepting pure teachings with skillful means, abandoning all wrong views, practicing the roots of all virtues, and arousing great compassion.』 『Displaying the practice of a righteous person while walking alone, respectfully taking refuge in all Tathagatas (honorific title for Buddha), seeing all Bodhisattvas with the same respect as for the Buddha, settling all beings, and firmly guarding one's mind.』 『Accumulating merit over countless eons, containing the roots of these merits, the path is as clear as seeing the palm of one's hand.』 『After giving to one person, immediately guiding them, without sorrow or regret; treating all sentient beings the same way, first giving to them, then guiding them.』 『Gathering the roots of all virtues, subduing one's mind, seeing the truth as clearly as seeing the palm of one's hand, not harboring』
愁悔。是為菩薩廣大其志猶若虛空，積於十德入于無極廣大之智。
「菩薩有十慧業。何謂為十？
「以博聞為善親友，與其俱同，影在其後，啟受奉敬，趍走給使，給所當得，奉其教命，無細碎意。棄捐自大，謙下恭順，卑身遜辭，伏心下意。性不剛䩕，不為卒暴；性不粗獷，禁戒平正。意志柔和，顏貌熙怡，離於虛偽。先人問訊，性行質直，不妄佞憒、不懷諛諂。
「以慧為業，為己應器，意性和雅，曉了所趣。其心不亂，住于羞恥，奉六思念，顯示六字——施、戒、忍、進、寂、智——之本，順六堅法而不回還。
「入十解慧，常求法義，好法、樂法、慕索正法。所聞無厭，舍世談話，不與同塵；離方俗言，講道度世而遠小乘。志在微妙大乘之業，其心所念無有異業；求六度無極，其所求者未曾遠離。
「修四梵行，習於明曜柔順之法，作性黠慧，曉知問事，離諸邪徑，導利正路。心所思念以用班宣，調和己心護他人心。
「所謂慧業：奉修要行，常欲舍家，雖游三界，樂於寂靜。自察己心，不隨惡念，消去三惡——身、口、意事——心觀究竟自然之事，凈己彼心。「觀於五陰猶如幻化，察於四種如毒蛇虺，視諸衰入亦如空聚、幻化、野馬、水月、夢影、山中之響、如鏡
【現代漢語翻譯】 現代漢語譯本：菩薩的愁苦和悔恨，是爲了使其志向像虛空一樣廣大，積累十種德行，進入無邊廣大的智慧。
『菩薩有十種智慧之業。哪十種呢？』
『以博學多聞為善友，與他們同心同德，像影子一樣跟隨他們，接受他們的教誨，恭敬奉事，奔走效勞，給予他們應得的供養，奉行他們的教命，沒有絲毫懈怠。拋棄自大，謙虛恭順，卑躬屈膝，內心謙下。性格不剛強，不魯莽暴躁；性格不粗野，持守戒律，行為公正。意志柔和，面容和藹，遠離虛偽。主動問候他人，行為正直，不虛妄諂媚，不懷有阿諛奉承之心。
『以智慧為事業，使自己成為堪用的器皿，心性和雅，明瞭所趨。內心不散亂，安住于羞恥之心，奉行六種思念，彰顯六字——佈施（dana），持戒（sila），忍辱（ksanti），精進（virya），禪定（dhyana），智慧（prajna）——的根本，順應六種堅固之法而不退轉。
『進入十種解慧，常求法義，愛好佛法，樂於佛法，渴求正法。聽聞佛法沒有厭倦，捨棄世俗的談話，不與世俗同流合污；遠離世俗的言語，宣講佛法以度化世人，遠離小乘。志向在於微妙的大乘事業，心中所想沒有其他雜念；追求六度波羅蜜（paramita），所追求的從未遠離。
『修習四梵行（brahmavihara），學習明亮柔順的法，使自己具有智慧，明瞭所問之事，遠離各種邪路，引導走向正道。心中所思所想都用來宣揚佛法，調和自己的心，也護持他人的心。
『所謂的智慧之業：奉行修習重要的修行，常常想要捨棄家庭，雖然遊走於三界（trailokya），卻樂於寂靜。自我觀察內心，不隨從惡念，消除身、口、意三惡業，用心觀察究竟自然的道理，凈化自己和他人的心。』觀察五蘊（skandha）猶如幻化，觀察四大（mahabhuta）猶如毒蛇，看待諸衰敗也如同空聚、幻化、野馬、水中月、夢影、山中迴響、鏡中影像。
【English Translation】 English version: The sorrow and repentance of a Bodhisattva are to make their aspirations as vast as the void, accumulating ten virtues, and entering into boundless and vast wisdom.
'A Bodhisattva has ten works of wisdom. What are the ten?'
'To take extensive learning as good friends, to be of one mind with them, to follow them like a shadow, to receive their teachings, to respectfully serve them, to run errands, to give them what they deserve, to follow their commands, without the slightest slackness. To abandon arrogance, to be humble and obedient, to be submissive, and to be humble in heart. To not be rigid in character, not to be rash and impetuous; to not be rough, to uphold precepts, and to act justly. To have a gentle will, a kind countenance, and to be far from hypocrisy. To take the initiative to greet others, to be upright in conduct, not to be deceitful or flattering, and not to harbor sycophantic thoughts.'
'To take wisdom as one's career, to make oneself a vessel fit for use, to be gentle in mind and nature, and to understand where one is going. To not be distracted in mind, to dwell in a sense of shame, to practice the six recollections, to manifest the essence of the six syllables—dana (giving), sila (morality), ksanti (patience), virya (effort), dhyana (meditation), and prajna (wisdom)—to follow the six firm laws without turning back.'
'To enter into the ten understandings of wisdom, to constantly seek the meaning of the Dharma, to love the Dharma, to delight in the Dharma, and to thirst for the true Dharma. To not be weary of hearing the Dharma, to abandon worldly conversations, not to be in the same dust as the world; to stay away from worldly speech, to preach the Dharma to liberate the world, and to stay away from the Hinayana. To aspire to the subtle Mahayana career, with no other thoughts in mind; to seek the six paramitas (perfections), and never to stray from what is sought.'
'To cultivate the four brahmaviharas (divine abodes), to learn the bright and gentle Dharma, to make oneself wise, to understand what is asked, to stay away from all evil paths, and to guide others to the right path. To use one's thoughts to proclaim the Dharma, to harmonize one's own mind, and to protect the minds of others.'
'The so-called works of wisdom: to practice important cultivation, to always want to leave home, although wandering in the three realms (trailokya), to delight in tranquility. To observe one's own mind, not to follow evil thoughts, to eliminate the three evil deeds of body, speech, and mind, to observe the ultimate natural truth with the mind, and to purify one's own mind and the minds of others.' To observe the five skandhas (aggregates) as illusions, to observe the four mahabhutas (great elements) as poisonous snakes, and to view all decay as empty gatherings, illusions, wild horses, the moon in water, dream shadows, echoes in the mountains, and reflections in a mirror.
中像、如畫虛空、如無形輪。其譬如是，說其本末。
「一切諸法無可捉持，無有比類，如日之影，無常、無斷，無來、無去。一切諸法無有住處，以觀諸法所入如是微妙之業然後乃信，是為菩薩解名萬物適起尋滅第七慧業。
「入一切法、聞一切法，無我、無人，無壽、無命，無心思議，無淫、怒、癡，身無所有亦無觀業，無垢、無生，無有色習、無有衣食，習至無為。已聞如此，忻然信之，不懷狐疑，是為第八慧業。
「信解具足，精進隨時，諸根寂定，觀澹泊事，靜然澹默，於一切念無造、無知。戒無形像，無我、無人、亦無所行，不住貪身，究竟文字，無有瘡疣、無所得忍，無進、無怠，無雙、無只。其身、口、心無所修行精進之要，於一切法及與眾生皆以等心，悉無所住，不此際、不度岸，離於彼此無行、不行，所遵為慧，作是思惟，第九慧業。
「度諸希望眾想之患，見諸因緣、睹見諸法為清凈業；見諸正覺觀諸澹泊，見諸法界諸法為清凈業；見諸正覺觀于眾生、察諸剎土為甚清凈；見諸剎土如空清凈，觀諸澹泊；見諸法界則慧清凈；睹諸聖慧，法甚清凈。是十慧業。
「菩薩興通達有十事。何謂為十？善持佛法為興通達；究竟精進以為道義；離諸邪見則為顯明；智慧為
【現代漢語翻譯】 現代漢語譯本：就像鏡中的影像，如同虛空中的圖畫，又像沒有形狀的輪子。用這樣的比喻，來說明事物的本末。 一切諸法都無法捉摸，沒有可以比擬的，如同太陽的影子，無常、無斷絕，無來、無去。一切諸法都沒有固定的住處，觀察諸法所進入的這種微妙的境界之後才能相信，這就是菩薩理解萬物瞬間生滅的第七種智慧之業。 深入一切法，聽聞一切法，其中沒有我、沒有人，沒有壽命、沒有生命，沒有心思的思議，沒有淫慾、嗔怒、愚癡，身體沒有任何所有，也沒有觀想的業，沒有污垢、沒有生起，沒有對色相的執著、沒有對衣食的執著，修行達到無為的境界。聽聞這些道理后，歡喜信受，不懷有任何疑惑，這就是第八種智慧之業。 信解具足，精進不懈，諸根寂靜安定，觀察淡泊的事物，內心平靜沉默，對一切念頭不造作、不執著。戒律沒有固定的形象，沒有我、沒有人，也沒有任何行為，不執著于貪愛身體，通達文字的究竟含義，沒有瑕疵、沒有所得的執著，沒有進步、沒有懈怠，沒有雙重、沒有單一。身、口、意沒有需要特別修行的精進之處，對於一切法和一切眾生都以平等心對待，沒有任何執著，不在此岸、不度到彼岸，超越彼此，沒有行、沒有不行，所遵循的是智慧，這樣思考，就是第九種智慧之業。 度脫各種希望和妄想的困擾，看到諸因緣，認識到諸法是清凈的；看到諸正覺，觀察淡泊，認識到諸法界是清凈的；看到諸正覺，觀察眾生，觀察諸剎土是極其清凈的；看到諸剎土如同虛空般清凈，觀察淡泊；看到諸法界，則智慧清凈；看到諸聖賢的智慧，法就極其清凈。這就是十種智慧之業。 菩薩興起通達有十種事。哪十種呢？善於持守佛法是興起通達；究竟精進是道義；遠離各種邪見是顯明；智慧是
【English Translation】 English version: Like an image in a mirror, like a painting in the void, like a wheel without a shape. Such are the metaphors to explain the beginning and end of things. All dharmas are intangible, incomparable, like the shadow of the sun, impermanent, without cessation, without coming, without going. All dharmas have no fixed abode. Only after observing the subtle realm into which dharmas enter can one believe. This is the seventh wisdom-activity of a Bodhisattva, understanding the arising and vanishing of all things in an instant. Entering all dharmas, hearing all dharmas, there is no self, no person, no lifespan, no life, no mental deliberation, no lust, anger, or delusion. The body has no possessions, nor is there any act of contemplation. There is no defilement, no arising, no attachment to form, no attachment to clothing or food, practicing until reaching the state of non-action. Having heard these teachings, one joyfully believes without any doubt. This is the eighth wisdom-activity. With complete faith and understanding, diligent and timely, the senses are tranquil and settled, observing things with detachment, quiet and silent, without creating or clinging to any thoughts. Precepts have no fixed form, there is no self, no person, nor any action. One does not cling to the body of desire, understands the ultimate meaning of words, has no flaws, no attachment to attainment, no progress, no laziness, neither duality nor singularity. The body, speech, and mind have no need for special diligent practice. Towards all dharmas and all beings, one has an equal mind, without any attachment, not on this shore, not crossing to the other shore, transcending both, without action, without non-action, following wisdom. Thinking in this way is the ninth wisdom-activity. Transcending the afflictions of hope and delusion, seeing all causes and conditions, realizing that all dharmas are pure; seeing all perfect awakenings, observing detachment, realizing that all realms of dharma are pure; seeing all perfect awakenings, observing beings, observing all lands as extremely pure; seeing all lands as pure as the void, observing detachment; seeing all realms of dharma, then wisdom is pure; seeing the wisdom of all sages, the dharma is extremely pure. These are the ten wisdom-activities. A Bodhisattva's arising of understanding has ten aspects. What are the ten? Skillfully upholding the Buddha's teachings is the arising of understanding; ultimate diligence is the path; being free from all wrong views is clarity; wisdom is
明，諸根顯達；修等精進以為正解；勸助聖慧，入于順業，興於盡慧；除罪塵勞，選擇智慧；發天眼明，本宿清凈，識于往古所可游居；修諸神通，觀眾生原；盡一切漏，發起正慧；是為菩薩興神通句。
「菩薩法典有十事。何謂為十？雖求諸法為無所慕，舍諸諛諂，則以精進而求諸法；志遠世俗，以無著意而樂諸法；不貪身命，消除一切塵勞之難而好道法；不惑利養，汲汲之念為己他人；愍眾群黎而慕經典，不獨為己；所以求法，欲入慧故；不貪住法，道利行故；而愛敬法，不以輕戲而易弄之；愍傷眾生，故求法義；不捨道心、欲斷群萌狐疑之結，故求經義；消眾猶豫、求佛道業，欲使備悉故求經典，不樂異乘；是為菩薩十事求法也。
「菩薩行法有十事。何謂為十？化諸愚戇，至心慇勤入眾德本；信無所懷，度諸掛礙，解法自然，篤行要義；住于經典，奉道慧已而不離義；遵奉道慧，以法爲念，越八邪地、入八正路、順從八等；斷諸結網，截生死流，現真諦義，逆水而度——謂須陀洹——不自放逸，等於他人，不行諂飾；所游居處常修道德，周遊往來，不樂三界，尋時所生，不懷沉吟；奉諸漏盡為不復還，造六神通、樂八解門，因本三昧而修正受以為身船，宣四辯才為無所著；以樂一品入緣起事，樂
【現代漢語翻譯】 現代漢語譯本：菩薩的修行，在於使諸根（眼、耳、鼻、舌、身、意）明晰通達；以精進的修行作為正確的理解；勸勉幫助聖者的智慧，進入順應正道的行為，興起窮盡一切智慧的修行；去除罪惡和塵世的勞苦，選擇智慧；開啟天眼，明瞭過去世的清凈，認識過去所居住的地方；修習各種神通，觀察眾生的根源；斷盡一切煩惱，發起真正的智慧；這就是菩薩興起神通的修行方法。 菩薩的修行準則有十項。哪十項呢？雖然尋求諸法，卻不執著于任何事物；捨棄一切諂媚虛偽，以精進之心尋求諸法；志向遠大，不為世俗所牽絆，以無執著的心來喜愛諸法；不貪戀自己的生命，消除一切塵世的勞苦和困難，而喜愛佛法；不被利益和供養所迷惑，勤勉地為自己和他人著想；憐憫眾生，喜愛經典，不只是爲了自己；之所以求法，是爲了進入智慧；不貪戀停留在某種法上，是爲了使道法利益眾生；愛敬佛法，不輕慢戲弄；憐憫眾生，所以尋求佛法的真義；不捨棄道心，想要斷除眾生疑惑的結，所以尋求經義；消除眾生的猶豫，尋求佛道的事業，想要使自己完全通達，所以尋求經典，不喜愛其他的乘法；這就是菩薩求法的十項準則。 菩薩的修行實踐有十項。哪十項呢？教化愚昧無知的人，以至誠懇切的心進入各種功德的根本；相信沒有執著，度過一切障礙，理解法的自然規律，篤實地奉行要義；安住于經典，奉行佛道智慧而不偏離其義；遵循佛道智慧，以佛法爲念，超越八邪之地，進入八正道，順從八正道；斷除各種煩惱的束縛，截斷生死輪迴的河流，展現真諦的意義，逆流而上——這就是須陀洹（初果聖人）——不放縱自己，平等對待他人，不行諂媚虛偽；所居住的地方常常修習道德，周遊往來，不貪戀三界，隨時隨地所生，不懷沉吟；奉行斷盡煩惱，不再輪迴，修習六神通，喜愛八解脫門，依靠根本禪定來修正受，作為渡過生死苦海的船隻，宣說四無礙辯才，不執著于任何事物；以喜愛一品法門進入緣起之事，喜愛
【English Translation】 English version: The practice of a Bodhisattva lies in making the senses (eyes, ears, nose, tongue, body, and mind) clear and unobstructed; using diligent practice as the correct understanding; encouraging and assisting the wisdom of the saints, entering into actions that accord with the right path, and arousing the practice of exhausting all wisdom; removing the defilements of sin and worldly toil, choosing wisdom; opening the divine eye, understanding the purity of past lives, and recognizing the places where one has lived in the past; cultivating various supernatural powers, observing the origins of sentient beings; cutting off all afflictions, and arousing true wisdom; this is the Bodhisattva's method of arousing supernatural powers. The Bodhisattva's code of conduct has ten aspects. What are the ten? Although seeking all dharmas, one does not cling to anything; abandoning all flattery and hypocrisy, one seeks all dharmas with diligence; one's aspirations are far-reaching, not bound by worldly affairs, and one delights in all dharmas with a non-attached mind; one does not covet one's own life, eliminating all worldly toil and difficulties, and loves the Dharma; one is not deluded by benefits and offerings, diligently thinking of oneself and others; one has compassion for all sentient beings and loves the scriptures, not just for oneself; the reason for seeking the Dharma is to enter into wisdom; one does not cling to staying in a certain Dharma, in order to benefit sentient beings with the Dharma; one loves and respects the Dharma, not treating it lightly or playfully; one has compassion for sentient beings, so one seeks the true meaning of the Dharma; one does not abandon the aspiration for the path, wanting to cut off the knots of doubt in sentient beings, so one seeks the meaning of the scriptures; one eliminates the doubts of sentient beings, seeks the work of the Buddha's path, wanting to fully understand, so one seeks the scriptures, not delighting in other vehicles; these are the ten aspects of a Bodhisattva's seeking of the Dharma. The Bodhisattva's practice has ten aspects. What are the ten? To teach the ignorant and foolish, with sincere and earnest hearts, to enter the root of all virtues; to believe without attachment, to overcome all obstacles, to understand the natural laws of the Dharma, and to diligently practice the essential meaning; to abide in the scriptures, to practice the wisdom of the Buddha's path without deviating from its meaning; to follow the wisdom of the Buddha's path, to keep the Dharma in mind, to transcend the eight wrong paths, to enter the eight right paths, and to follow the eightfold path; to cut off the bonds of all afflictions, to sever the river of birth and death, to reveal the meaning of the true reality, and to go against the current—this is the Srotapanna (stream-enterer)—not to indulge oneself, to treat others equally, and not to engage in flattery and hypocrisy; to always practice morality in the places where one lives, to travel around, not to be attached to the three realms, to not be hesitant about what arises at any time; to practice the exhaustion of afflictions, not to be reborn, to cultivate the six supernatural powers, to delight in the eight gates of liberation, to rely on fundamental samadhi to correct one's reception, as a boat to cross the sea of birth and death, to proclaim the four unobstructed eloquences, not to be attached to anything; to enter into the matter of dependent origination with the delight of one Dharma, to delight in
一味業，好寂為本，無思、無想；入於己地，自聞其慧——唯修神通則為緣覺——心志微妙，樂入明根；其心常念欲度眾生，積功福業、十力、無畏，具足一切諸佛道業；是為菩薩十修光業。
「菩薩奉法有十事。何謂為十？奉敬善友則為行法；諸天勸助則為行法；常聽諸佛及世尊教則行十法；愍傷眾生，不斷生死，則為行法；悉能究竟，勤修道業，不懷結恨，則為行法；以諸同學修大乘者勤行精進諸菩薩業，則為行法；遵修隨義，棄諸邪業，則為行法；降伏一切諸魔塵欲則為行法；住于聖覺，見眾生根而為說經，則為行法；修治廣大無量道業，不捨道意，則為行法；是為菩薩奉行十法。
「菩薩有十魔。何謂為十？猗于身魔而著五陰、為塵欲魔之所得便、亦為罪魔之所覆蓋、自興起意是為心魔、其死魔者棄所生處、其天魔者多念諸想為放逸行、廢德本魔隨人著冥、亂定意魔多所慕樂、似善友魔外像如真、令不奉修道慧之本魔使離正愿；是為十魔。
「菩薩魔業復有十事。何謂為十？
「違菩薩心，舍眾德本，偏心佈施。
「見犯戒者而懷瞋恚，遠諸懷恨、舍眾懈怠、避于亂心、得諸邪智、舍法師行、不勸法器。
「若宣經典，唯嘆衣食、勸破壞器、而復勞厭諸度無極。
【現代漢語翻譯】 現代漢語譯本： 唯一的業，以寂靜為根本，沒有思慮，沒有妄想；進入自己的境界，自己聽聞智慧——唯有修習神通才能成為緣覺（Pratyekabuddha，獨覺或辟支佛）——心志微妙，樂於進入明根（指智慧的根源）；他們的心常常想著要度化眾生，積累功德福業、十力（如來十種力量）、無畏（佛的四種無所畏懼），具足一切諸佛的道業；這就是菩薩的十種修行光明之業。
『菩薩奉行佛法有十件事。哪十件呢？恭敬善友就是奉行佛法；諸天勸助就是奉行佛法；常聽諸佛和世尊的教誨就是奉行佛法；憐憫傷痛眾生，不捨棄生死輪迴，就是奉行佛法；能夠徹底究竟，勤奮修習道業，不懷有怨恨，就是奉行佛法；與修習大乘的同修們一起勤奮精進地修行菩薩的道業，就是奉行佛法；遵循修行佛法的意義，捨棄各種邪惡的行徑，就是奉行佛法；降伏一切魔的塵欲，就是奉行佛法；安住于聖者的覺悟，觀察眾生的根器而為他們宣說佛經，就是奉行佛法；修習廣大無量的道業，不捨棄修道的意願，就是奉行佛法；這就是菩薩奉行的十種佛法。
『菩薩有十種魔。哪十種呢？執著于身體的魔而貪戀五陰（色、受、想、行、識），被塵欲的魔所趁虛而入，也被罪惡的魔所覆蓋，自己生起妄念是為心魔，死魔會捨棄所生之處，天魔會多生妄想而放縱行為，廢棄德行的魔會隨著人們執著于黑暗，擾亂禪定之魔會使人多所貪戀，外表像善友的魔外表看起來像真的，使人不奉行修習智慧的根本之魔會使人遠離正愿；這就是十種魔。
『菩薩的魔業還有十件事。哪十件呢？
違背菩薩的心意，捨棄眾多的功德根本，偏執于佈施。
見到犯戒的人就心懷嗔恨，遠離那些心懷怨恨的人，捨棄那些懈怠的人，避開那些心緒混亂的人，得到各種邪惡的智慧，捨棄法師的修行，不勸導可以接受佛法教誨的人。
如果宣講佛經，只讚歎衣食，勸導破壞佛法的人，又厭倦各種度脫眾生的無極法門。
【English Translation】 English version: The one karma, taking stillness as its root, without thought, without ideation; entering one's own ground, hearing one's own wisdom—only by cultivating supernormal powers does one become a Pratyekabuddha (a solitary enlightened one)—with subtle aspirations, delighting in entering the root of clarity; their minds constantly think of liberating sentient beings, accumulating merit and virtuous deeds, the ten powers (of a Tathagata), fearlessness (the four fearlessnesses of a Buddha), fully possessing all the Buddha's path; this is the ten practices of light of a Bodhisattva.
'A Bodhisattva upholds the Dharma in ten ways. What are the ten? Respecting good friends is upholding the Dharma; the encouragement of the devas is upholding the Dharma; constantly listening to the teachings of the Buddhas and World Honored Ones is upholding the Dharma; having compassion for suffering beings, not abandoning the cycle of birth and death, is upholding the Dharma; being able to thoroughly accomplish, diligently cultivating the path, not harboring resentment, is upholding the Dharma; together with fellow practitioners of the Mahayana, diligently practicing the Bodhisattva's path, is upholding the Dharma; following the meaning of the Dharma, abandoning all evil deeds, is upholding the Dharma; subduing all the defilements of the demons, is upholding the Dharma; abiding in the holy awakening, observing the roots of sentient beings and expounding the scriptures for them, is upholding the Dharma; cultivating the vast and immeasurable path, not abandoning the intention of the path, is upholding the Dharma; these are the ten ways a Bodhisattva upholds the Dharma.'
'A Bodhisattva has ten demons. What are the ten? Attachment to the demon of the body and clinging to the five aggregates (form, feeling, perception, mental formations, consciousness), being taken advantage of by the demon of defilement, also being covered by the demon of sin, self-arising thoughts are the demon of the mind, the demon of death abandons the place of birth, the demon of the heavens has many thoughts and indulges in lax behavior, the demon of abandoning virtue follows people's attachment to darkness, the demon of disturbing concentration causes much craving, the demon that appears as a good friend looks like a true one, the demon that prevents the practice of the root of wisdom causes one to stray from the right vow; these are the ten demons.'
'The demonic activities of a Bodhisattva also have ten aspects. What are the ten?'
Going against the Bodhisattva's mind, abandoning the roots of many virtues, being biased in giving.
Seeing those who break the precepts and harboring anger, staying away from those who harbor resentment, abandoning those who are lazy, avoiding those with confused minds, gaining various evil wisdoms, abandoning the practice of a Dharma teacher, not encouraging those who can receive the Dharma.
If expounding the scriptures, only praising clothing and food, encouraging those who destroy the Dharma, and also being weary of the various limitless practices of liberation.
「若復戒敕，所聞正法不能奉行、釋雅訓誨。
「懈怠心怯，不順道教，心懷眾想，習諸惡友，遠善親友，樂聲聞、緣覺。
「得所生處樂離愛慾、寂滅其心，志厭菩薩而誹謗之，求人長短、欲斷利養、惡眼視師、誹謗正法。
「所未聞經，聞之呰毀。聞余法師有所講說，不肯善聽，輕慢調戲，嘆己惡彼。慕世談話、雜句之辭、嚴飾之言，樂諸合偶句誄之業、好聞聲聞緣覺之業，所講言教蔽深妙義，闡雜句飾為不應器。若說深法而不肯受，不求佛道反住邪徑。越于度脫，習不吉祥，舍永安業而敬樂此。
「歸命邪偽，未解、未度，不修吉祥、不從真諦，恭恪啟受亦不誦讀。
「心懷自大不能謙下，有所言說輒自高畜。
「念害眾生，不求道慧、不志寂然，常懷雜碎所修正律，則為魔業。是為菩薩十魔業也，棄捐魔事，求佛道業。
「菩薩有十事棄捐魔事。何謂為十？與善親友而俱相隨；舍諸自大，為棄眾害、自傷己身、無毀損事；信佛深法，未曾誹謗；心不捨遠正教之志；一切普智、精勤深要達無放逸；修行菩薩住於法藏之業；求一切典不得博聞，如大江海不厭眾流；念諸如來在十方界者以用護己；普思達意，信樂發善在於眾德；菩薩為黨，無有二行；是為十事棄捐魔
業。「菩薩有十事見諸佛道。何謂為十？佛住於世，無所依倚成最正覺；建立諸聖，導利正業；信喜諸佛所演報應；歸趣所化威神之德；入于諸佛，不自大本；等進一切諸佛法界；心常志念奉敬眾聖；以佛定意，無有放逸、亦無所著；佛所解達則為本凈；如心所覺，廣大其心；是為菩薩十事見諸佛也。
「菩薩有十為佛事。何謂為十？
「以時勸人為佛事，修平等事而得由生。
「于臥夢中得見正覺，為宿德本之所誘進。所未聞經而念思惟，不疑佛事。
「棄慳貪心，而消聲聞、緣覺之心，亦復除去犯戒、瞋恚、亂意、惡智、諸所著心、躊躇沉吟、戲故之心、自大心，莊嚴相好如來形像。「前世功德之所牽引，凈除眾疑及諸蔽礙眾想之法，于佛道業不懷猶豫。
「饑乏之時，聞說經典、修所講法，所聞能持，逮致聖慧。
「興顯神通，勸化無量，利益眾生，是為第六諸佛道業，為甚清凈。
「設魔事興，以權方便修若干行，因虛空中各演異音。若輕他人、若憂魔事，其音演法而開化之，便解道法。假使聞者，加精進行，是七佛事，廣大意故。
「又，護逆心，亦護不隨聲聞、緣覺滅盡之業。抑制諸根，未純淑者不與解脫。宿本所造諸佛道愿而奉行之，隨生死者為斷
【現代漢語翻譯】 現代漢語譯本 業。『菩薩有十件事可以見到諸佛之道。哪十件呢？佛陀住世，不依賴任何事物而成就最正覺（Anuttara-samyak-sambodhi，無上正等正覺）；建立諸聖賢，引導他們走向正業；相信並歡喜諸佛所宣說的報應；歸向所教化的威神之德；進入諸佛的境界，不自視根本；平等地進入一切諸佛的法界；心中常志念奉敬眾聖；以佛陀的禪定意念，沒有放逸，也沒有執著；佛陀所理解通達的即是本來的清凈；如心中所覺悟，廣大其心；這就是菩薩見諸佛的十件事。 『菩薩有十件事是為佛事。哪十件呢？', 『適時勸人行佛事，修習平等之事而由此得生。', 『在睡眠夢中得見正覺，這是宿世功德的引導。對於未曾聽聞的經典而能唸誦思惟，不懷疑佛事。', 『捨棄慳貪之心，消除聲聞（Śrāvaka，聽聞佛法而修行證果者）、緣覺（Pratyekabuddha，不依師教，自悟而證果者）之心，也去除犯戒、嗔恚、散亂、惡智、各種執著、猶豫不決、戲謔之心、自大之心，莊嚴相好如來（Tathāgata，如實而來者）的形像。前世功德的牽引，清凈消除各種疑惑和遮蔽障礙的念頭，對於佛道事業不懷猶豫。', 『在飢餓匱乏的時候，聽聞經典、修習所講的法，所聽聞的能夠受持，達到聖慧。', 『顯現神通，勸化無量眾生，利益眾生，這是第六種諸佛道業，非常清凈。', 『假設魔事興起，以權巧方便修習各種行為，在虛空中各自演說不同的聲音。如果輕視他人，或者憂慮魔事，其聲音演說佛法而開化他們，便能理解道法。假使聽聞者，更加精進修行，這是第七種佛事，因為心意廣大。', 『又，守護逆心，也守護不隨聲聞、緣覺滅盡的業。抑制諸根，對於尚未成熟的眾生不給予解脫。奉行宿世所造的諸佛道愿，隨順生死輪迴是爲了斷除。』
【English Translation】 English version Karma. 'Bodhisattvas have ten things by which they see the path of all Buddhas. What are the ten? The Buddha dwells in the world, not relying on anything, achieving the most perfect enlightenment (Anuttara-samyak-sambodhi); establishing all the sages, guiding them to righteous actions; believing and rejoicing in the karmic retributions expounded by all Buddhas; returning to the power of the divine that is being transformed; entering the realm of all Buddhas, not considering oneself as the root; equally entering the Dharma realm of all Buddhas; constantly keeping in mind the respect and reverence for all the sages; with the Buddha's meditative mind, having no laxity, nor any attachment; what the Buddha understands and comprehends is the original purity; as the mind realizes, expanding the mind; these are the ten things by which Bodhisattvas see all Buddhas.' 'Bodhisattvas have ten things that are the work of a Buddha. What are the ten?' 'To timely persuade people to do the work of a Buddha, cultivating equality and thereby gaining birth.' 'In sleep and dreams, one sees perfect enlightenment, which is the inducement of past virtues. For scriptures not yet heard, one can contemplate and think, without doubting the work of a Buddha.' 'Abandoning the mind of stinginess and greed, eliminating the minds of Śrāvakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own), also removing the minds of breaking precepts, anger, distraction, evil wisdom, all attachments, hesitation, frivolousness, and arrogance, adorning the physical form of the Tathāgata (one who has thus come) with excellent marks. The attraction of past merits, purifying and eliminating all doubts and obscurations, and not hesitating in the work of the Buddha's path.' 'In times of hunger and scarcity, hearing the scriptures, practicing the teachings, being able to uphold what is heard, and attaining sacred wisdom.' 'Manifesting supernatural powers, converting countless beings, benefiting all beings, this is the sixth work of the path of all Buddhas, which is extremely pure.' 'If demonic events arise, using skillful means to cultivate various practices, each speaking different sounds in the void. If one looks down on others or worries about demonic events, the sound expounds the Dharma and enlightens them, then they will understand the Dharma. If those who hear it, increase their diligent practice, this is the seventh work of a Buddha, because of the vastness of the mind.' 'Moreover, protecting the rebellious mind, also protecting against the work of extinction of Śrāvakas and Pratyekabuddhas. Restraining the senses, not giving liberation to those who are not yet mature. Following the vows of the path of all Buddhas made in past lives, following the cycle of birth and death is for the purpose of cutting off.'
諸漏。若在眾行合集執持，為顯大哀而成其行，使合無為，是八佛事，不隨斷行。
「佛子！欲知此離滅度達己眾生，解知無人而不恐畏。求智德本，初發心者于慧無厭有所興發，己身、萬物、一切諸相常不離此。見佛色相、諸行已離貪著、不猗諸法，志求無為一切愍慧。於一切法不戴仰人，凈其佛土，解了諸相如虛空剎。
「開化眾生不以為勞，亦不棄捐無我之相；變神通慧在於法界而不動移，亦復不捨菩薩興業。諸通慧光而照曜之，而轉法輪悅眾生心，亦復不越無所有法。示現如來所建變化不離菩薩，現大滅度，棄捐眾惡，普現五趣所生之處。如是，佛子！以此比類寂然之行奉修諸法，是為十業興諸佛事。
「菩薩自大有十事。何謂為十？輕慢眾祐、耆年、尊長、賢聖之黨，不孝父母、沙門、梵志、修平等行、正真之訓，不行恭恪心所念業。不順法師、奉尊法者、宣妙法等、承大乘教、履慧道跡、執持謙典，不肯謙下稽首禮敬，憍慢自恣，不奉師教、不諦聽受、亦不思惟。
「在於眾中，諸講法者坐顯妙法，不讚法師言曰善哉，將無眾人欽敬彼人。心起自大，自顯其功，蔽他人德，計獨有我。
「心自生念，多所輕蔑，既懷自大：『我知，我解。』
「謗訕有德、凈修行者
【現代漢語翻譯】 現代漢語譯本 諸漏（煩惱）。如果這些煩惱在各種行為的集合中被執著，爲了顯示大慈悲而進行修行，使之與無為法相合，這是佛的八種事業，不隨斷滅之行。
『佛子！』想要了解這種脫離滅度而達到自我覺悟的眾生，理解無人而不會感到恐懼。爲了追求智慧的根本，初發菩提心的人對於智慧沒有厭倦，有所興發，自身、萬物、一切諸相常常不離這種智慧。見到佛的色相，各種行為已經脫離貪著，不依賴任何法，立志追求無為，對一切眾生充滿慈悲和智慧。對於一切法不依賴他人，清凈自己的佛土，理解一切諸相如同虛空一般。
開化眾生不認為勞累，也不捨棄無我的相；運用神通智慧在法界中而不動搖，也不捨棄菩薩的事業。用各種神通智慧的光芒照耀，轉動法輪使眾生歡喜，也不超越無所有法。示現如來所建立的變化，不離菩薩的身份，示現大滅度，捨棄一切惡行，普遍示現在五道輪迴所生之處。如此，佛子！用這種比喻來修習寂靜的行為，奉行各種法，這就是十種事業，興起諸佛的事業。
菩薩自身有十種大的過失。哪十種呢？輕慢有德行的人、年長的人、尊貴的人、賢聖的團體，不孝順父母、沙門（出家修行者）、梵志（婆羅門教修行者）、修平等行的人、正真教誨的人，不行恭敬和謙遜，心中所想的都是自己的事業。不順從法師、不尊敬奉行佛法的人、不宣揚妙法、不接受大乘教誨、不遵循智慧的道路、不保持謙虛的典範，不肯謙卑地稽首禮敬，驕傲自大，不聽從師長的教誨、不認真聽受、也不思考。
在眾人之中，當講法者坐著宣講妙法時，不讚嘆法師說『善哉』，擔心眾人會欽佩那個人。心中生起自大，自我炫耀功德，掩蓋他人的美德，認為只有自己才是最優秀的。
心中自己產生念頭，多有輕蔑，因為懷有自大：『我知道，我理解。』
誹謗有德行、清凈修行的人。
【English Translation】 English version The outflows (defilements). If these outflows are clung to in the collection of various actions, in order to manifest great compassion, one practices to align with the unconditioned, these are the eight deeds of the Buddha, not following the path of annihilation.
'Buddha's child! If you wish to understand those beings who have attained self-realization by transcending extinction, understand that there is no self and thus no fear. Seeking the root of wisdom, those who initially awaken the Bodhi mind are never satiated with wisdom, and are inspired, their own selves, all things, and all phenomena are never separate from this wisdom. Seeing the form of the Buddha, all actions are free from attachment, not relying on any dharma, aspiring to the unconditioned, filled with compassion and wisdom for all beings. In all dharmas, not relying on others, purifying their own Buddha-land, understanding all phenomena as empty as space.
Enlightening beings without considering it a burden, nor abandoning the aspect of no-self; using the wisdom of spiritual powers in the Dharma realm without moving, nor abandoning the work of a Bodhisattva. Shining with the light of various spiritual powers and wisdom, turning the Dharma wheel to delight beings, not transcending the dharma of non-existence. Manifesting the transformations established by the Tathagata, not separate from the identity of a Bodhisattva, manifesting great extinction, abandoning all evil deeds, universally appearing in the places of the five realms of rebirth. Thus, Buddha's child! Using this analogy to cultivate the practice of stillness, upholding all dharmas, these are the ten deeds, arising the deeds of all Buddhas.
A Bodhisattva has ten great faults. What are the ten? Disrespecting those with virtue, the elderly, the venerable, the assembly of the wise and holy, not being filial to parents, Shramanas (ascetics), Brahmanas (Brahmin ascetics), those who practice equality, those who teach the true path, not practicing respect and humility, their minds focused on their own affairs. Not following the Dharma teachers, not respecting those who uphold the Dharma, not proclaiming the wonderful Dharma, not accepting the teachings of the Mahayana, not following the path of wisdom, not maintaining the model of humility, unwilling to humbly bow and pay respects, arrogant and self-indulgent, not listening to the teachings of the teachers, not listening attentively, nor contemplating.
In the midst of the assembly, when the Dharma teachers are seated expounding the wonderful Dharma, not praising the Dharma teacher saying 'Well done,' fearing that the assembly will admire that person. Arising self-importance in the mind, showing off their own merits, concealing the virtues of others, thinking only they are the most excellent.
Thoughts arise in their own mind, with much contempt, because they harbor self-importance: 'I know, I understand.'
Slandering those with virtue, those who practice pure conduct.
，說其瑕穢，未曾咨嗟功勛之義，若見嘆者心懷慘慼。
「既知法義、律教若茲、佛言至誠，可尊敬者乃不喜之、憎惡學士並毀經典、謗訕正籍更受余義，求處高座、求經法短，欲得慕求他人奉敬。
「見諸尊長、英雄之黨、又修梵行不起迎，逆稽首禮節。若見明者，面色慘慼，顏貌不悅，不演好辭，常懷噁心，觀取長短、少少之失。
「隨於自大，不肯往詣至明智所、不肯逐后謙下恭順、不肯問訊咨受經義，不知何善、何者不善、當修何義長夜獲安、不遭眾難。
「與愚黨俱，日向闇冥，癡蔽益甚，以騃之故顯不恭順、以騃自害而懷自大。以貢高故，離於佛教，耗盡宿世眾德之本、不興新福。
「強起幼少欲令下屈、說不當說、舉動兇豎、多喜諍訟、毀於博智，驅出精舍而自放恣，墮大險峪。
「又，于道心勢力之正憍豪自恣，謂得尊位。于百千劫不值佛世，況當復遭遇聞經法？是為菩薩自大十事，菩薩棄是便逮十慧。
「菩薩慧業復有十事。何謂為十？
「所造事業執聖之義，解知福果終不朽腐。
「心習道念，常知唸佛，習善知友，謙恪隨順。
「于彼奉敬啟受尊長，精進修慧，志法、樂法、元元求法。
「慕于博聞而無厭足，思惟隨順
【現代漢語翻譯】 現代漢語譯本 『如果說別人的缺點，卻不稱讚他們的功績，看到有人讚嘆他們，心裡就感到悲傷。』 『既然知道佛法的道理、戒律的教誨是這樣的，佛說的話是真實可信的，應該尊敬的，卻不喜歡，憎恨學習的人，並且毀壞經典，誹謗正法，反而接受其他的道理，追求高位，希望經法簡短，想要得到別人的敬奉。』 『看到年長的、有英雄氣概的人，或者修行梵行的人，不起身迎接，不按禮節行禮。如果看到聰明的人，就面色陰沉，臉色不高興，不說好話，常常懷著惡意，觀察別人的缺點，抓住別人微小的過失。』 『隨著自己的傲慢，不肯去拜訪有智慧的人，不肯謙虛恭順地跟隨在後，不肯請教經義，不知道什麼是善，什麼是不善，應該修習什麼才能長久獲得安樂，不遭遇各種災難。』 『和愚蠢的人在一起，每天走向黑暗，愚癡更加嚴重，因為愚蠢而表現出不恭順，因為愚蠢而自我傷害，卻又自以為是。因為貢高我慢，遠離佛教，耗盡前世積累的功德，不修新的福德。』 『強迫年幼的人屈服，說不該說的話，舉止兇暴，喜歡爭論，詆譭博學的人，把他們趕出精舍，自己卻放縱，墮入危險的深淵。』 『而且，對於道心和正法的力量，驕傲放縱，自以為得到了尊貴的地位。在百千劫中都遇不到佛出世，更何況還能遇到聽聞佛法？這就是菩薩自大的十種表現，菩薩捨棄這些就能獲得十種智慧。』 『菩薩的智慧事業還有十種。哪十種呢？』 『所做的事業都遵循聖人的教義，明白福報的結果終究不會朽壞。』 『心中修習道念，常常憶念佛陀，親近善知識，謙虛恭順。』 『對於那些值得尊敬的長者，恭敬地接受教誨，精進修習智慧，立志于佛法，喜愛佛法，不斷地尋求佛法。』 『羨慕博學而沒有厭足，思考並隨順佛法。』
【English Translation】 English version 'If they speak of others' flaws without praising their merits, and feel sorrow when they see others being praised.' 'Having known the meaning of the Dharma, the teachings of the Vinaya are such, and the Buddha's words are truthful and worthy of respect, yet they do not like it, hate those who study, destroy the scriptures, slander the true Dharma, and instead accept other teachings, seeking high positions, hoping the scriptures are short, and desiring to be revered by others.' 'When they see elders, heroic figures, or those practicing Brahmacharya, they do not rise to greet them, nor do they bow respectfully. If they see wise people, they look gloomy, their faces are displeased, they do not speak kindly, they always harbor ill will, observing others' faults, and seizing upon minor mistakes.' 'Following their own arrogance, they are unwilling to visit the wise, unwilling to humbly follow behind, unwilling to inquire about the meaning of the scriptures, not knowing what is good, what is not good, what should be practiced to obtain lasting peace and avoid various calamities.' 'Associating with foolish people, they move towards darkness each day, their ignorance becomes more severe, because of their foolishness they show disrespect, because of their foolishness they harm themselves, yet they are self-conceited. Because of their pride and arrogance, they are far from the Buddha's teachings, exhausting the merits accumulated in past lives, and not cultivating new merits.' 'Forcing the young to submit, saying what should not be said, acting violently, liking to argue, slandering the learned, driving them out of the monastery, while indulging themselves, falling into dangerous abysses.' 'Moreover, regarding the power of the mind of the Way and the true Dharma, they are arrogant and indulgent, thinking they have attained a noble position. In hundreds of thousands of kalpas, they will not encounter a Buddha appearing in the world, let alone have the chance to hear the Dharma? These are the ten manifestations of a Bodhisattva's arrogance; by abandoning these, a Bodhisattva can attain ten kinds of wisdom.' 'The Bodhisattva's wisdom activities also have ten aspects. What are the ten?' 'The actions they perform follow the teachings of the sages, understanding that the results of blessings will never decay.' 'Their minds practice the thought of the Way, constantly remembering the Buddha, associating with good friends, being humble and compliant.' 'Towards those elders who are worthy of respect, they respectfully receive teachings, diligently cultivate wisdom, aspire to the Dharma, love the Dharma, and constantly seek the Dharma.' 'They admire extensive learning without being satisfied, contemplating and following the Dharma.'
。應當念者，勤勤行之；不應念者，輒棄捐之。
「見諸眾生不懷輕慢，見眾菩薩視之如佛。
「愛法如己，奉念如來如愛身命，勤歸諸佛。其身、口、意謹慎無犯，舌根所宣初無口過，歸命聖明，不遠佛道。
「精修慧業，未曾諍亂十二緣起，棄諸邪見、拔冥樹根、消滅闇昧，逮得諸法智慧光明。
「勸順十事誘進之業，智度無極，念之如母；以權方便，計之為父。
「入佛道業，志性慧解施、戒、博聞，慕求寂滅，志積慧德不以為勞。「佛所宣業除去諸魔、眾罪、塵勞，消去陰蓋、一切掛礙。
「開化眾生順從佛教，精勤奉法，凈諸佛土，神通三達現在目前。是為十慧。
「菩薩有十事魔所必固。何謂為十？心懷怯弱，魔得其便；其心多念；憒憒匆匆，性不安和；多求無厭，為魔所亂；專持一法，自以為是；為魔所困，不能慇勤興顯正愿；為欲所迷、塵勞所縛，志不寂靜；厭于周旋、欲斷生死，為魔所回，不能精進勤修道法而反退還；不肯開化一切眾生，唯自護己，不念苦人；狐疑經典、誹謗正法，不肯順從；是為十事魔所建立。
「菩薩有十事佛所以立。何謂為十？從初發心為佛所護，世世所生不忘道意；覺知魔事能降伏之，使其退還；假使得聞諸度無極，
【現代漢語翻譯】 現代漢語譯本 『應當思念的，要勤勉地實行；不應當思念的，就立即拋棄。』 『看待一切眾生，不要輕視怠慢；看待所有菩薩，要像看待佛一樣。』 『愛護佛法如同愛護自己，奉持如來教誨如同愛護自己的生命，勤勉地歸向諸佛。身、口、意謹慎不犯過錯，舌根所說沒有口業過失，歸命于聖明，離佛道不遠。』 『精進修習智慧之業，不曾爭論十二因緣，拋棄各種邪見，拔除無明之樹根，消滅愚昧黑暗，獲得諸法智慧光明。』 『勸導順從十事，誘導進步之業，以智慧度達到無極，思念它如同母親；以權巧方便，看待它如同父親。』 『進入佛道之業，意志堅定，智慧通達，佈施、持戒、博聞，追求寂滅，積累智慧功德而不感到疲勞。』 『佛所宣說的法業，能除去各種魔障、罪過、塵勞，消除五陰的覆蓋、一切的掛礙。』 『開化眾生順從佛教，精勤奉行佛法，清凈諸佛國土，神通三達現在眼前。這就是十種智慧。』 『菩薩有十種情況會被魔所困擾。哪十種呢？心中懷有怯弱，魔就得逞；心中雜念太多；慌慌張張，性情不安和；貪求無厭，被魔所擾亂；專執於一種法，自以為是；被魔所困，不能慇勤地發揚正愿；被慾望迷惑、被塵勞束縛，心志不能寂靜；厭倦于輪迴，想要斷絕生死，被魔所迷惑，不能精進勤修道法反而退轉；不肯開化一切眾生，只保護自己，不顧念受苦的人；對經典產生懷疑，誹謗正法，不肯順從。這就是十種被魔所建立的情況。』 『菩薩有十種情況是佛所建立的。哪十種呢？從最初發心就受到佛的護佑，世世所生不忘道心；覺察到魔事能夠降伏它，使其退還；即使聽聞各種度無極的法門，
【English Translation】 English version 'What should be contemplated, diligently practice it; what should not be contemplated, immediately discard it.' 'When seeing all sentient beings, do not harbor contempt or disrespect; when seeing all Bodhisattvas, regard them as Buddhas.' 'Love the Dharma as you love yourself, uphold the Tathagata's teachings as you cherish your own life, diligently return to all Buddhas. Be cautious in body, speech, and mind, without committing transgressions; let the words from your tongue be free from verbal misconduct; take refuge in the wise and enlightened, and you will not be far from the path of the Buddha.' 'Diligently cultivate the work of wisdom, never argue about the twelve links of dependent origination, abandon all wrong views, uproot the tree of ignorance, eliminate the darkness of delusion, and attain the light of wisdom of all dharmas.' 'Encourage compliance with the ten matters, guide progress in practice, reach the limit of wisdom, contemplate it as a mother; with skillful means, regard it as a father.' 'Enter the work of the Buddha's path, with firm will, wisdom, and understanding, practice generosity, uphold precepts, be learned, seek tranquility, accumulate wisdom and merit without feeling weary.' 'The Dharma work proclaimed by the Buddha can remove all demonic obstacles, sins, and defilements, eliminate the coverings of the five aggregates, and all hindrances.' 'Enlighten sentient beings to follow the Buddha's teachings, diligently practice the Dharma, purify the Buddha lands, and have the three supernatural powers manifest before you. These are the ten kinds of wisdom.' 'There are ten situations in which a Bodhisattva is bound by demons. What are the ten? If the mind harbors timidity, the demon will take advantage; if the mind has too many distracting thoughts; if one is flustered and hurried, and the nature is not peaceful; if one is greedy and insatiable, one will be disturbed by demons; if one clings to one dharma and is self-righteous; if one is bound by demons and cannot diligently promote righteous vows; if one is deluded by desires and bound by defilements, the mind will not be tranquil; if one is weary of the cycle of rebirth and wants to end birth and death, one will be misled by demons, unable to diligently cultivate the path and instead regress; if one is unwilling to enlighten all sentient beings, only protecting oneself, and not caring for those who suffer; if one doubts the scriptures, slanders the true Dharma, and is unwilling to follow it. These are the ten situations established by demons.' 'There are ten situations in which a Bodhisattva is established by the Buddha. What are the ten? From the initial aspiration, one is protected by the Buddha, and in every life, one does not forget the intention of the path; one is aware of demonic matters and can subdue them, causing them to retreat; even if one hears all the teachings of the limitless perfections,
明徹在心，聽便奉行；知生死苦，雖知為苦不以為勞；觀深妙法，不得果證；為諸聲聞、緣一覺種而說經法，不隨彼學之所好說；觀于自然無所有義；不住無為，于有為、無為不想有二；佛所護者，不以遠故而懷悒戚；入一切智、諸通之慧，在菩薩行顯于自在、亦無所斷；是為菩薩十事佛所建立。
「菩薩復有十事法建立法。何謂為十？
「樂知一切萬物無常，為建立法。
「一切諸法皆是苦惱。「又，計諸法悉無吾我。
「泥洹寂滅永無處所。
「計于諸法悉從緣轉，因虛偽退。
「從習不順合於無明，十二緣起至老、病、死。
「除不順念，無明則除；無明已除，生、老、病、死永悉除矣。
「其三脫門成諸聲聞；倚于空閑生緣覺法；六度無極、四等、四恩興發大乘。
「解十方土，分別諸法，了于眾生，游諸慧明無所不通，為佛境界。
「蠲除諸念、斷去諸受、入于自然，過去當來至滅度義，是菩薩法所建立。
「菩薩處兜術天覆有十事。何謂為十？
「處於欲界，為諸天子說欲；恍惚、豪自恣者示無常事；諸有成就共同會者說別離法，勸發道心。「在兜術天是初始教。
「在於色界，為諸天子講善解脫、三昧正受無所興起
【現代漢語翻譯】 現代漢語譯本 內心明澈，聽聞佛法便立即奉行；了知生死的痛苦，即使知道是苦也不覺得勞累；觀察深奧微妙的佛法，不求立即獲得果證；為那些聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人）等根器的人宣說佛法，不隨順他們所喜好的方式講說；觀察萬法自然的空無自性之理；不住于無為法，對於有為法和無為法不執著於二元對立；佛所護佑的人，不會因為距離遙遠而感到憂愁；進入一切智慧、神通的智慧，在菩薩的修行中展現自在，也沒有任何障礙；這就是佛陀為菩薩建立的十件事。 菩薩還有十種法建立。什麼是十種呢？ 樂於了知一切萬物都是無常的，這是建立法之一。 一切諸法都是苦惱的。 又，認為一切諸法都沒有『我』（atman，靈魂或自我）的存在。 涅槃（nirvana，解脫）寂滅，永無處所。 認為一切諸法都從因緣而生，因虛妄而消退。 從習性不順應于無明（avidya，無知），十二因緣（dvadasanga-pratityasamutpada）導致老、病、死。 去除不順應的念頭，無明就會被去除；無明被去除，生、老、病、死就永遠被去除。 三解脫門（trini vimoksa-mukha，空、無相、無愿）成就聲聞；依靠空閑之處產生緣覺法；六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）、四等心（brahmavihara，慈、悲、喜、舍）、四恩（父母恩、眾生恩、國土恩、三寶恩）興發大乘（mahayana，菩薩乘）。 瞭解十方國土，分別諸法，明瞭眾生，遊歷于智慧光明之中無所不通，這是佛的境界。 去除各種念頭，斷除各種感受，進入自然狀態，過去、未來直至滅度的意義，這是菩薩法所建立的。 菩薩在兜率天（tusita，欲界天之一）還有十件事。什麼是十件呢？ 處於欲界，為諸天子宣說慾望；對於那些放縱、豪恣的人，展示無常的道理；對於那些共同成就的人，宣說別離的道理，勸發道心。在兜率天是最初的教化。 在**，為諸天子講說善解脫、三昧（samadhi，禪定）正受，無所興起。
【English Translation】 English version With a clear mind, they listen and immediately practice; knowing the suffering of birth and death, they do not consider it a hardship even though they know it is suffering; they observe the profound and subtle Dharma, not seeking immediate attainment of fruition; they preach the Dharma to those of the Sravaka (hearer, one who practices by listening to the Dharma) and Pratyekabuddha (solitary buddha, one who attains enlightenment on their own) capacities, not speaking according to their preferences; they observe the meaning of the natural emptiness of all dharmas; they do not dwell in the unconditioned, and do not cling to the duality of the conditioned and unconditioned; those protected by the Buddha do not feel sorrow because of distance; they enter the wisdom of all knowledge and the wisdom of all spiritual powers, manifesting freedom in the bodhisattva practice, without any obstruction; these are the ten things established by the Buddha for bodhisattvas. Furthermore, there are ten Dharma establishments for bodhisattvas. What are the ten? To delight in knowing that all things are impermanent is one of the establishments. All dharmas are suffering. Also, to consider that all dharmas are without a self (atman, soul or self). Nirvana (liberation) is extinction and has no permanent location. To consider that all dharmas arise from conditions and cease due to falsity. From habits that do not accord with ignorance (avidya), the twelve links of dependent origination (dvadasanga-pratityasamutpada) lead to old age, sickness, and death. By removing thoughts that do not accord, ignorance is removed; with ignorance removed, birth, old age, sickness, and death are forever removed. The three doors of liberation (trini vimoksa-mukha, emptiness, signlessness, wishlessness) accomplish the Sravakas; relying on secluded places, the Pratyekabuddha Dharma arises; the six perfections (paramita, generosity, morality, patience, diligence, meditation, wisdom), the four immeasurables (brahmavihara, loving-kindness, compassion, joy, equanimity), and the four kinds of gratitude (gratitude to parents, gratitude to sentient beings, gratitude to the country, gratitude to the Three Jewels) give rise to the Mahayana (bodhisattva vehicle). Understanding the lands of the ten directions, distinguishing all dharmas, comprehending sentient beings, and traveling through the light of wisdom without any obstruction, this is the realm of the Buddha. Eliminating all thoughts, cutting off all feelings, entering the natural state, the meaning of the past, future, and until extinction, this is what is established by the bodhisattva Dharma. The bodhisattva in the Tusita Heaven (one of the heavens in the desire realm) also has ten things. What are the ten? Being in the desire realm, they preach desire to the gods; to those who are indulgent and unrestrained, they show the impermanence of things; to those who have achieved together, they preach the law of separation, encouraging the aspiration for the path. In the Tusita Heaven, this is the initial teaching. In **, they preach to the gods about good liberation, the correct reception of samadhi (meditation), without any arising.
。
「彼于禪定若有掛礙——生恩愛故、為貪身故——而現迷惑，分別塵勞解如真諦，然後乃消一切諸色皆住顛倒。其不解者，思念計凈謂為常存。悉不可貪，當歸無常別離之業，勸發道心，是為二事。「又，族姓子！菩薩處在兜術天時，凈光三昧而自正受，演身光耀普遍三千大千世界。隨眾生本應當度者，演若干品百種異音，眾人得聞此經法音，其心坦然而得開解，悉得遷生兜術天上。適得生天，菩薩尋時勸發道心，是為三事。
「菩薩處在兜術天時，以無掛礙菩薩道眼見於十方諸佛國土諸菩薩等各在兜術。適見此已，集大法會，顯無極變，現來入胎而復示生，棄國捐王，詣佛樹下莊嚴道場，講說前世所造立行。因宿本行令其得入無極大慧，不移所在而復普現若干形變，開化群萌，是為四事。
「菩薩處在兜術天時，十方兜術諸菩薩等悉來見之，謙下恭順。於時，菩薩咸令歡悅，使其所愿皆得備悉。口演大法，隨諸菩薩所立住行應當除者宜當奉行、當可證明而為說法。聞其所講，歡喜踴躍，各還本土，歸兜術天，是為五事。
「菩薩在於兜術天時，見魔波旬豪貴貪慾，與大營從相圍繞來欲亂菩薩，即住降制諸魔金剛履跡之場。智度無極，執權方便，道慧面首而懷仁和，寂靜禁戒以斯威神而
【現代漢語翻譯】 現代漢語譯本 『如果他在禪定中有所障礙——因為對愛戀的執著，因為貪戀身體——而出現迷惑，把塵世的煩惱分別理解為真理，然後才消除一切色相，都陷入顛倒。那些不理解的人，會思念並執著于清凈，認為它是永恒存在的。一切都不可貪戀，應當歸於無常和別離的規律，勸發修道之心，這是第二件事。』『還有，族姓子！菩薩在兜率天時，以凈光三昧進入正定，身體散發的光芒普照三千大千世界。隨著眾生本應被度化的因緣，演說若干品類、百種不同的聲音，眾人聽到這些經法之音，內心坦然並得到開解，都得以轉生到兜率天上。剛一升到天上，菩薩就立即勸發他們的修道之心，這是第三件事。』 『菩薩在兜率天時，以無障礙的菩薩道眼看到十方諸佛國土的菩薩們各自在兜率天。看到這些后，他聚集大法會，顯現無極的變化，示現來入胎而又示現出生，捨棄國家和王位，來到佛樹下莊嚴道場，講述前世所造的修行。因為宿世的修行，使他們得以進入無極的大智慧，不移動所在而又普遍顯現若干形變，開化眾生，這是第四件事。』 『菩薩在兜率天時，十方兜率天的菩薩們都來拜見他，謙虛恭敬。這時，菩薩使他們都感到歡喜，使他們所希望的都能得到滿足。口中演說大法，隨著諸菩薩所立的修行，應當去除的就應當奉行，應當證明的就為他們說法。聽到他所講的，歡喜踴躍，各自回到自己的國土，回到兜率天，這是第五件事。』 『菩薩在兜率天時，看到魔王波旬豪橫貪婪，帶著大批隨從圍繞著他，想要擾亂菩薩，菩薩就安住在降伏諸魔的金剛足跡之處。以無極的智慧，執持權巧方便，以道慧為首，懷著仁慈和睦，以寂靜的戒律和威神力』
【English Translation】 English version 'If he has obstacles in meditation—because of attachment to love, because of greed for the body—and appears confused, distinguishing the defilements of the world as the true meaning, then he eliminates all forms, all of which are in a state of inversion. Those who do not understand will think of and cling to purity, believing it to be eternal. All should not be craved, but should return to the law of impermanence and separation, encouraging the mind to seek the path, this is the second matter.' 'Furthermore, son of a noble family! When a Bodhisattva is in the Tushita Heaven, he enters into proper concentration with the Samadhi of Pure Light, and the light emanating from his body illuminates the three thousand great thousand worlds. According to the karmic connections of the beings who should be saved, he speaks in various categories and hundreds of different sounds. When the people hear these Dharma sounds, their minds become peaceful and they gain understanding, and they are all reborn in the Tushita Heaven. As soon as they are born in heaven, the Bodhisattva immediately encourages their minds to seek the path, this is the third matter.' 'When a Bodhisattva is in the Tushita Heaven, with his unobstructed Bodhisattva eye, he sees the Bodhisattvas in the Buddha lands of the ten directions, each in Tushita. Having seen this, he gathers a great Dharma assembly, manifesting limitless transformations, showing his entry into the womb and then his birth, abandoning his kingdom and throne, coming to the Bodhi tree to adorn the place of enlightenment, and speaking of the practices he had cultivated in previous lives. Because of his past practices, he enables them to enter into limitless great wisdom, and without moving from his place, he manifests various transformations, enlightening all beings, this is the fourth matter.' 'When a Bodhisattva is in the Tushita Heaven, the Bodhisattvas of the Tushita Heavens of the ten directions all come to see him, humble and respectful. At this time, the Bodhisattva makes them all joyful, so that all their wishes are fulfilled. He speaks the great Dharma, and according to the practices that the Bodhisattvas have established, those that should be removed should be practiced, and those that should be proven, he explains the Dharma for them. Hearing what he says, they rejoice and leap for joy, and each returns to their own land, returning to the Tushita Heaven, this is the fifth matter.' 'When a Bodhisattva is in the Tushita Heaven, he sees the demon king Mara Papiyas, arrogant and greedy, surrounded by a large retinue, wanting to disturb the Bodhisattva. The Bodhisattva then dwells in the place where he subdues the demons with his Vajra footprints. With limitless wisdom, he holds the expedient means, with the wisdom of the path as his guide, embracing kindness and harmony, with the silence of precepts and divine power'
建立之。如應說法，令魔波旬不得其便，見於菩薩所顯感動悉發無上正真道意，是為六事。
「菩薩在兜術天時知諸天人厭于欲界、志樂法會，令欲界中諸有宮殿自然演聲而出音言：『今日菩薩當現宮人，若有睹者欲意自生，咸共請會。』適聞此音，無央數億百千垓天悉來集彼。應時菩薩現諸宮人——其諸天子古昔以來所未見聞——端正殊妙，世之希有。見之大悅，視無厭足，悉作伎樂。因從伎樂演法音聲：『一切萬物皆歸無常，目之所睹悉為苦本。諸法無我、無身壽命，悉當歸空。無為寂安奉菩薩行，當得至佛，具諸通慧。』來會諸天聞此法音心懷慼然，不樂貪慾，咸發道心，是為七事。
「菩薩若在兜術天時不歿其形，普現十方不可稱限無數佛土，詣諸如來，稽首作禮，聽所說法。視諸佛尊，輒為班宣阿惟顏事，因本際來詣通慧地菩薩道住，使人一切道義具足。無極普智，發心之頃悉令解了，是為八事。
「菩薩若在兜術天時以其威神有奉佛法，名好殊特，普遍十方諸佛國土供養如來，無量清凈宣不可計，現諸法界，歸虛空界。諸天人民見此供養，不可計人皆發無上正真道意，是為九事。
「菩薩若在兜術天時入于無量諸法道柔，演慧光明，現於十方不可稱限諸佛世界。若干色像、不可
【現代漢語翻譯】 現代漢語譯本 建立這些。如果應該說法，就讓魔波旬無法得逞，看到菩薩所顯現的感動都發起無上正真道的心意，這是第六件事。 菩薩在兜率天（Tusita Heaven）時，知道諸天人厭倦欲界，喜愛佛法集會，就讓欲界中所有的宮殿自然發出聲音說：『今日菩薩將顯現宮人，如果有看到的人，慾望自然產生，都來參加集會。』剛聽到這個聲音，無數億百千垓的天人都來到那裡聚集。當時菩薩顯現出宮人——那些天子從古至今從未見過聽過的——端正殊妙，世間罕有。看到他們非常高興，看也看不夠，都演奏音樂。因此從音樂中演說佛法音聲：『一切萬物都歸於無常，眼睛所看到的都是痛苦的根源。諸法無我，沒有身體壽命，都將歸於空無。無為寂靜地奉行菩薩的修行，應當能夠成佛，具備各種神通智慧。』來集會的天人聽到這些佛法音聲，心中感到悲傷，不再喜歡貪慾，都發起了道心，這是第七件事。 菩薩如果在兜率天（Tusita Heaven）時，不消失他的形體，普遍顯現在十方不可稱量無數的佛土，前往諸位如來那裡，稽首作禮，聽聞他們所說的法。看到諸位佛尊，就為他們宣講阿惟顏（Avivartika）的事情，因為從本際以來到達通慧地菩薩道，使一切人道義具足。無極的普遍智慧，在發心的時候就讓所有人都理解，這是第八件事。 菩薩如果在兜率天（Tusita Heaven）時，以他的威神力，有奉行佛法的殊勝美名，普遍在十方諸佛國土供養如來，無量清凈的供養不可計數，顯現在諸法界，歸於虛空界。諸天人民看到這些供養，不可計數的人都發起了無上正真道的心意，這是第九件事。 菩薩如果在兜率天（Tusita Heaven）時，進入無量諸法柔順之道，演說智慧光明，顯現在十方不可稱量無數的佛世界。各種各樣的色像，不可
【English Translation】 English version Establish these. If it is appropriate to preach, prevent Mara Papiyas from taking advantage, and upon seeing the inspiration manifested by the Bodhisattva, all will generate the intention for the unsurpassed, true, and correct path. This is the sixth matter. When the Bodhisattva is in the Tusita Heaven, knowing that the devas are weary of the desire realm and delight in Dharma gatherings, he causes all the palaces in the desire realm to naturally emit sounds, saying: 'Today, the Bodhisattva will manifest palace attendants. If anyone sees them, desire will naturally arise, and they will all come to the gathering.' As soon as this sound is heard, countless billions of nayutas of devas gather there. At that time, the Bodhisattva manifests palace attendants—whom the devas have never seen or heard of since ancient times—who are upright, exquisite, and rare in the world. Seeing them, they are greatly delighted, never tiring of looking, and all play music. From the music, the sound of the Dharma is preached: 'All things return to impermanence, and what the eyes see is the root of suffering. All dharmas are without self, without a body or lifespan, and will all return to emptiness. Practice the Bodhisattva's conduct in non-action and tranquility, and you will attain Buddhahood, possessing all supernatural powers and wisdom.' The devas who come to the gathering, upon hearing this Dharma sound, feel sorrow in their hearts, no longer delight in greed, and all generate the mind for the path. This is the seventh matter. If the Bodhisattva is in the Tusita Heaven, without disappearing his form, he universally manifests in the ten directions in immeasurable and countless Buddha lands, goes to the Tathagatas, bows his head in reverence, and listens to the Dharma they preach. Seeing the Buddhas, he proclaims the matter of Avivartika, because from the beginning he has reached the Bodhisattva path of penetrating wisdom, enabling all to be complete in the principles of the path. The boundless universal wisdom, at the moment of generating the mind, enables all to understand. This is the eighth matter. If the Bodhisattva is in the Tusita Heaven, with his majestic power, he has a special and excellent reputation for upholding the Buddha's Dharma, and universally in the Buddha lands of the ten directions, he makes offerings to the Tathagatas. The immeasurable and pure offerings are countless, manifesting in all Dharma realms, returning to the realm of emptiness. When the devas and people see these offerings, countless people generate the intention for the unsurpassed, true, and correct path. This is the ninth matter. If the Bodhisattva is in the Tusita Heaven, he enters the path of gentleness of immeasurable dharmas, expounds the light of wisdom, and manifests in the immeasurable and countless Buddha worlds of the ten directions. Various forms and appearances, immeasurable
計限威儀禮節各各則異，所作隨時，為分別說。若干種法、剖判訓誨，隨眾生心、本行志愿各令解達，是為十事。是為菩薩在兜術天所現十事，然後乃生現於人間。
「菩薩現沒兜術天有十事。何謂為十？
「於時菩薩在兜術天，有光名曰安隱清凈。演此明曜從足底出，照於三千大千世界皆為大明。其在惡趣三塗之難——地獄、餓鬼、畜生之厄——周旋往返，適蒙此光皆獲大安，息眾苦患。適遇安已，心自念言：『諸賢者等更有異人來生此界。』于冥睹明，相見喜驚，斯為菩薩現舍兜術天，是為一事。
「複次，在兜術天，光名勸助，從其眉間演是明時，遍照三千大千世界，耀諸宿世所行。菩薩適演此明耀大千國、請諸菩薩已，於時菩薩德行已備，舍兜術天。諸天、龍、神一切皆來供養菩薩，其心欣然，悉發道意，是為二事。
「菩薩若在兜術天時，光名凈界，從其右掌復演此光，普照三千大千世界則成嚴凈。彼諸緣覺、無諸漏者，即時其光徙著異國；其不徙者，便舍壽命而般泥洹；諸外異學、裸形露精、迷惑倒見、眾生之類亦復見，徙著於他方。所見徙者如來聖旨，亦是黎庶緣此因緣而見開化，是為三事。
「在兜術天時，有光名曰離垢顯耀，從菩薩身演此明耀，照下諸天乃上至阿
【現代漢語翻譯】 現代漢語譯本：菩薩在兜率天（Tusita Heaven）的威儀禮節各有不同，所作所為也隨時間而變化，這是爲了分別說明。菩薩會以多種方式教導，剖析訓誡，根據眾生的心意和本來的願望，使他們都能理解通達，這就是十件事。這是菩薩在兜率天所展現的十件事，然後才降生到人間。 菩薩在離開兜率天時，會展現十件事。這十件事是什麼呢？ 當時，菩薩在兜率天時，會發出一種名為『安隱清凈』的光芒。這光芒從菩薩的腳底發出，照耀三千大千世界，使其充滿光明。那些在惡道三塗（地獄、餓鬼、畜生）受苦的眾生，在這光芒的照耀下，都能獲得安寧，止息痛苦。當他們感到安寧時，心中會想：『諸位賢者，一定有其他聖人要降生到這個世界了。』在黑暗中見到光明，他們會感到驚喜，這就是菩薩離開兜率天時展現的第一件事。 其次，在兜率天，菩薩會發出一種名為『勸助』的光芒，這光芒從菩薩的眉間發出，遍照三千大千世界，照耀菩薩過去世所行的善業。當菩薩發出這光芒照耀大千世界，並邀請諸位菩薩后，菩薩的德行已經圓滿，便會離開兜率天。諸天、龍、神等一切眾生都會前來供養菩薩，他們心中歡喜，都發起了求道之心，這就是第二件事。 菩薩在兜率天時，會發出一種名為『凈界』的光芒，這光芒從菩薩的右掌發出，普照三千大千世界，使其變得莊嚴清凈。那些已證得緣覺果位、沒有煩惱的人，他們的光芒會立即轉移到其他國土；那些沒有轉移的，便會捨棄壽命而入涅槃；那些外道、裸形露體、迷惑顛倒的眾生，也會看到光芒，並被轉移到其他地方。那些看到光芒被轉移的人，會明白這是如來的旨意，而普通民眾也會因此而得到開化，這就是第三件事。 在兜率天時，菩薩會發出一種名為『離垢顯耀』的光芒，這光芒從菩薩的身體發出，照耀下方的諸天，乃至上方的阿迦尼吒天（Akanistha Heaven）。
【English Translation】 English version: The majestic demeanor and rituals of Bodhisattvas in Tusita Heaven (兜率天) vary, and their actions change with time, which is explained separately. Bodhisattvas teach in various ways, analyzing and instructing, according to the minds and original aspirations of sentient beings, enabling them to understand and comprehend. These are the ten matters. These are the ten matters that Bodhisattvas manifest in Tusita Heaven before descending to the human realm. When a Bodhisattva departs from Tusita Heaven, ten things are manifested. What are these ten things? At that time, when the Bodhisattva is in Tusita Heaven, a light named 'Peaceful Purity' (安隱清凈) emanates. This light emerges from the soles of the Bodhisattva's feet, illuminating the three thousand great thousand worlds, filling them with great brightness. Those sentient beings suffering in the three evil realms (地獄, 餓鬼, 畜生) – hell, hungry ghosts, and animals – upon being touched by this light, all attain peace and cease their suffering. When they feel at peace, they think, 'Surely, other sages are about to be born into this world.' Seeing light in the darkness, they are surprised and delighted. This is the first matter manifested when the Bodhisattva leaves Tusita Heaven. Secondly, in Tusita Heaven, a light named 'Encouragement' (勸助) emanates from between the Bodhisattva's eyebrows, illuminating the three thousand great thousand worlds, shining upon the good deeds the Bodhisattva has performed in past lives. When the Bodhisattva emits this light, illuminating the great thousand worlds and inviting all Bodhisattvas, the Bodhisattva's virtues are complete, and they depart from Tusita Heaven. All gods, dragons, spirits, and all beings come to make offerings to the Bodhisattva. Their hearts are joyful, and they all generate the aspiration for enlightenment. This is the second matter. When the Bodhisattva is in Tusita Heaven, a light named 'Pure Realm' (凈界) emanates from the Bodhisattva's right palm, illuminating the three thousand great thousand worlds, making them majestic and pure. Those who have attained the Pratyekabuddha (緣覺) stage, free from defilements, their light immediately transfers to other lands; those whose light does not transfer, they relinquish their lives and enter Nirvana. Those of other paths, naked and confused, also see the light and are transferred to other places. Those who see the light being transferred understand that this is the Tathagata's (如來) intention, and ordinary people are also enlightened by this cause. This is the third matter. In Tusita Heaven, a light named 'Immaculate Radiance' (離垢顯耀) emanates from the Bodhisattva's body, illuminating the heavens below, and even reaching the Akanistha Heaven (阿迦尼吒天) above.
迦膩吒二十四天處兜術宮。諸天子等各各心念言：『今日菩薩舍兜術天。』各懷愁戚，各各執取華香、雜香、搗香、繒蓋、幢幡，鼓諸琴箏歌頌其德而作伎樂，詣菩薩所而供養之。稽首禮敬，奉事不休至成佛道、現大滅度，是為四事。
「又，族姓子！菩薩若在兜術天時，有光名曰莫能勝幢因頭冠幘體瓔珞，于其心藏演此明耀，其中暢出普照十方諸金剛神。應時百億金剛諸神皆來集會，侍菩薩后，成佛已去至大滅度，是為五事。
「複次，有光名解眾生，應時菩薩從身諸毛演此明耀，悉照三千大千世界、輝菩薩體、照諸天人一切宮殿，應時各念：『吾等開士當化眾生，奉敬如來。』是為六事。
「複次，有光名積善住，因從菩薩大寶珠藏演無極明。此光明珠化出大殿，往至菩薩生處家國，于其家中光照十方郡國、縣邑、州域、大邦、諸有家居。其應化者咸來就之，生其土界，是為七事。
「複次，有光名普嚴宮，演此明耀，菩薩尋時出普嚴凈大寶閣殿與大寶殿，住于母胎，近其右脅。光明這照，應時其母普得安隱，住於一切德。功勛之護菩薩母胎，菩薩處此大寶宮殿游居，是為八事。
「複次，有光名曰停住，而出菩薩于足底下。其諸天子——處在欲界及諸梵天——常懷恭恪，奉敬菩
【現代漢語翻譯】 現代漢語譯本 迦膩吒（Kaniṣṭha，人名）在二十四天處的兜術宮（Tuṣita Palace，欲界天第四層天宮）。諸天子們各自心中想著：『今天菩薩將要離開兜術天。』他們都感到憂愁悲傷，各自拿著鮮花、香料、搗碎的香料、絲綢製成的傘蓋、旗幟，彈奏各種琴瑟，歌頌菩薩的功德，並演奏音樂，前往菩薩所在之處供養他。他們叩首禮拜，恭敬侍奉，直到菩薩成佛、示現大涅槃，這是第四件事。 『此外，族姓子！菩薩在兜術天時，有一種光芒名為莫能勝幢（Mokanengshengchuang，光名），它從菩薩的頭冠、頭巾、身體的瓔珞中發出，在其心藏處顯現出明亮的光芒，其中散發出普照十方世界的金剛神。當時，百億金剛神都前來侍奉在菩薩身後，直到菩薩成佛、示現大涅槃，這是第五件事。 『再者，有一種光芒名為解眾生（Jiezhongsheng，光名），當時菩薩從身上的毛孔中發出這種明亮的光芒，照耀三千大千世界，照亮菩薩的身體，照耀諸天人的一切宮殿。當時，他們各自想著：『我們這些開悟之人應當教化眾生，恭敬如來。』這是第六件事。 『再者，有一種光芒名為積善住（Jishanzhu，光名），它從菩薩的大寶珠藏中發出無盡的光芒。這光明的寶珠化現出大殿，前往菩薩出生地的家國，在其家中光照十方郡國、縣邑、州域、大邦、所有居住的地方。那些應當被教化的人都來到這裡，生於這片土地，這是第七件事。 『再者，有一種光芒名為普嚴宮（Puyangong，光名），它發出明亮的光芒，菩薩隨即顯現出普嚴凈大寶閣殿和大寶殿，住在母親的胎中，靠近右脅。光明照耀，當時他的母親普遍得到安穩，安住在一切功德之中。功勛守護著菩薩的母胎，菩薩住在這大寶宮殿中游居，這是第八件事。 『再者，有一種光芒名為停住（Tingzhu，光名），它從菩薩的腳底發出。那些天子——處在欲界和諸梵天——常常懷著恭敬之心，恭敬侍奉菩薩。
【English Translation】 English version Kaniṣṭha (a proper noun) was in the Tuṣita Palace (the fourth heaven of the desire realm) of the twenty-four heavens. The heavenly sons each thought in their hearts: 『Today the Bodhisattva will leave the Tuṣita Heaven.』 They were all sorrowful and sad, each holding flowers, incense, pounded incense, silk canopies, and banners, playing various zithers, singing praises of the Bodhisattva's virtues, and performing music, going to the place where the Bodhisattva was to make offerings to him. They bowed their heads in reverence, serving respectfully until the Bodhisattva attained Buddhahood and manifested great Nirvana, this is the fourth matter. 『Furthermore, son of a noble family! When the Bodhisattva was in the Tuṣita Heaven, there was a light named Mokanengshengchuang (a light name), which emanated from the Bodhisattva's crown, turban, and body ornaments, manifesting a bright light in his heart, from which emanated Vajra gods that illuminated the ten directions. At that time, hundreds of billions of Vajra gods came to serve behind the Bodhisattva, until the Bodhisattva attained Buddhahood and manifested great Nirvana, this is the fifth matter. 『Moreover, there was a light named Jiezhongsheng (a light name), at that time the Bodhisattva emitted this bright light from the pores of his body, illuminating the three thousand great thousand worlds, illuminating the Bodhisattva's body, and illuminating all the palaces of the gods and humans. At that time, they each thought: 『We, the enlightened ones, should teach sentient beings and respect the Tathagata.』 This is the sixth matter. 『Furthermore, there was a light named Jishanzhu (a light name), which emanated infinite light from the Bodhisattva's great jewel treasury. This bright jewel transformed into a great palace, going to the Bodhisattva's birthplace, illuminating the ten directions of counties, towns, prefectures, great states, and all places of residence. Those who should be taught all came to this place, born in this land, this is the seventh matter. 『Furthermore, there was a light named Puyangong (a light name), which emitted a bright light, and the Bodhisattva immediately manifested the Pure Great Jewel Pavilion and the Great Jewel Palace, residing in his mother's womb, near her right side. The light shone, and at that time his mother universally obtained peace and stability, residing in all virtues. Merits protected the Bodhisattva's womb, and the Bodhisattva resided in this great jewel palace, this is the eighth matter. 『Furthermore, there was a light named Tingzhu (a light name), which emanated from the soles of the Bodhisattva's feet. Those heavenly sons—who were in the desire realm and the Brahma heavens—always held reverence in their hearts, respectfully serving the Bodhisattva.
薩。因其命盡欲終之時，故謂：『菩薩！續在故處光明來照，雖在天上堪奉如來。』光明遍照，諸天子等即更安住，不復壽終，供養菩薩乃至成佛、現大滅度，是為九事。
「複次，有光名若干目，因從菩薩諸好中出，演此明時，現眾菩薩各各異變、無量功德。彼諸天人遙見菩薩住兜術天——或現來下入母胎中、或見甫生、或見出家、或見成佛、或見轉法輪、或見滅度——是為十事在兜術天現沒來生。
「計是菩薩十品光明，而顯具足無央數億百千明曜，出菩薩身，不計床座、樓閣、宮殿。所出光曜現若干種菩薩事業所可興為，巍巍如此，普備道法。
度世品經卷第五 大正藏第 10 冊 No. 0292 度世品經
度世品經卷第六
西晉元康元年月氏沙門竺法護譯
「菩薩住胎有十事。何謂為十？
「欲得開化志住小乘、懷怯羸劣眾生之等，菩薩悉見此輩心念，故現入胎。或恐此等心發念言：『菩薩化生德本自然，不可學得。』故現入胎，是為一事。
「菩薩悉為父母、親屬、往古宿世同學徒類及余黎庶俱殖德本，欲度此黨故現入胎。或復有人宿世積德，因其胎中應受開化，是為二事。
「菩薩大士心未曾妄，安隱庠序而意常定，是為三事。
【現代漢語翻譯】 現代漢語譯本： 薩（菩薩的另一種稱呼）。當他的壽命將盡、即將去世時，（諸天）會說：『菩薩！請繼續留在原來的地方，讓光明照耀，即使在天上也能侍奉如來。』光明普照，諸天子等就會安定下來，不再壽命終結，供養菩薩直到成佛、示現大涅槃，這是第九件事。 「此外，還有一種光名叫若干目，它從菩薩的各種美好之處發出，當這種光明顯現時，會展現出各種菩薩各自不同的變化和無量的功德。那些天人遙遠地看到菩薩住在兜術天（欲界六天之一，彌勒菩薩的居所）——或者看到他降生到母胎中，或者看到他剛出生，或者看到他出家，或者看到他成佛，或者看到他轉法輪（宣講佛法），或者看到他入滅——這是在兜術天示現降生和滅度的十件事。 「總計菩薩有十種光明，這些光明顯現出無數億百千的光芒，從菩薩身上發出，不計其數的床座、樓閣、宮殿都被照亮。所發出的光芒展現了各種菩薩事業所能成就的，如此莊嚴偉大，普遍具備佛法。
度世品經卷第六 西晉元康元年，月氏沙門竺法護譯 「菩薩住胎有十件事。哪十件呢？ 「爲了開化那些志向停留在小乘（聲聞乘，追求自我解脫的修行方式）、內心怯懦軟弱的眾生，菩薩會看到這些人的心念，所以示現入胎。或者擔心這些人會想：『菩薩是化生而來的，其功德是自然而有的，我們無法學習得到。』所以示現入胎，這是第一件事。 「菩薩爲了父母、親屬、過去世的同學以及其他民眾，共同種下功德的根本，想要度化這些人，所以示現入胎。或者有些人過去世積累了功德，因為在胎中應該接受開化，這是第二件事。 「菩薩大士的心從未有過虛妄，安穩有序，心意始終堅定，這是第三件事。
【English Translation】 English version: Sa (another name for Bodhisattva). When his life is about to end and he is about to pass away, (the devas) will say: 'Bodhisattva! Please continue to stay in your original place, let the light shine, so that even in the heavens you can serve the Tathagata.' The light shines everywhere, and the devas and others will settle down, no longer reaching the end of their lives, and will make offerings to the Bodhisattva until he becomes a Buddha and manifests great Nirvana. This is the ninth matter. 「Furthermore, there is a light called 'Numerous Eyes,' which emanates from the various perfections of the Bodhisattva. When this light appears, it manifests various different transformations and immeasurable merits of each Bodhisattva. Those devas and humans see from afar the Bodhisattva residing in Tushita Heaven (one of the six heavens of the desire realm, the abode of Maitreya Bodhisattva) - or see him descending into a mother's womb, or see him just born, or see him renouncing the world, or see him becoming a Buddha, or see him turning the Dharma wheel (preaching the Dharma), or see him entering Nirvana - these are the ten matters of manifesting birth and death in Tushita Heaven. 「In total, the Bodhisattva has ten kinds of light, and these lights manifest countless billions of thousands of rays, emanating from the Bodhisattva's body, illuminating countless beds, pavilions, and palaces. The emitted light manifests various Bodhisattva activities that can be accomplished, so majestic and great, universally possessing the Dharma.
Sutra of the Chapter on Crossing the World, Volume Six Translated by the Shramana Dharmaraksha of Yuezhi in the first year of the Yuankang era of the Western Jin Dynasty 「There are ten matters concerning a Bodhisattva residing in the womb. What are these ten? 「In order to enlighten those beings who are inclined to abide in the Hinayana (the path of the Hearers, a practice that seeks personal liberation), and who are timid and weak, the Bodhisattva sees the thoughts of these beings, and therefore manifests entering the womb. Or, fearing that these beings might think: 'The Bodhisattva is born through transformation, and his merits are natural, which we cannot learn,' therefore he manifests entering the womb. This is the first matter. 「The Bodhisattva, for the sake of his parents, relatives, past life classmates, and other people, jointly plants the roots of merit, and wishes to liberate these people, therefore he manifests entering the womb. Or, some people have accumulated merits in past lives, and should receive enlightenment while in the womb. This is the second matter. 「The mind of the great Bodhisattva has never been false, is peaceful and orderly, and his intention is always firm. This is the third matter.
「菩薩若現在母胎時，講法聖眾未曾斷絕，十方世界諸菩薩、釋、梵、四天王俱來聚會，示現無數不可稱計無際聖慧。在於胎中顯其辯才，而有殊特就度脫之，是為四事。
「菩薩若在母胎中時，合大眾會，及諸開士悉欲來集，因本所誓欲度脫之，故為說法皆使得濟，是為五事。
「又，欲開化世間人民成最正覺、皆備眾德、莊嚴道場故，以示現生於人間，是為六事。
「菩薩雖處在母胎中，普身示在三千大千世界，猶如明鏡見其面像。其志微妙，大乘學士、諸天、龍、神、揵沓和、阿須倫、迦留羅、甄陀羅、摩睺勒、諸人及與非人，各心念言：『我往稽首、歸命、供養菩薩。』是為七事。
「菩薩在於母胎中時，有大法門名曰大慧藏，游到他方異佛國土最後究竟，在胎菩薩俱共論講。由是之故，使其菩薩現入母胎，是為八事。
「菩薩現入母胎中時，有三昧名離垢藏，承定意成，不近母胎。在兜術天入于清凈，住母胎中亦無所入，是為九事。
「又，如來、至真有大功德名離垢藏華，而見奉敬供養如來之業。是諸覺佛在母胎時，菩薩聖旨皆遍十方以真大聖。諸菩薩眾有行名曰法界藏，為講此教入無極慧。菩薩因是現十善，微妙游居而立大安。
「菩薩有十事現其安
【現代漢語翻譯】 現代漢語譯本 『菩薩如果身處母胎時，講法的聖眾從未斷絕，十方世界的諸菩薩、釋（帝釋天）、梵（梵天）、四天王都來聚會，示現無數不可稱量、無邊無際的聖慧。在胎中顯現他們的辯才，並有特殊的救度方式，這是第四件事。 『菩薩如果在母胎中時，聚集大眾，以及所有開悟之士都想前來集會，因為他們原本的誓願是要救度眾生，所以為他們說法，使他們都能得救，這是第五件事。 『此外，爲了開化世間人民成就最正覺，都具備各種美德，莊嚴道場，所以示現出生在人間，這是第六件事。 『菩薩雖然身處母胎中，卻普遍示現在三千大千世界，就像明鏡中顯現面容一樣。他們的心志微妙，大乘學士、諸天、龍、神、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、諸人和非人，各自心中想著：『我前往稽首、歸命、供養菩薩。』這是第七件事。 『菩薩在母胎中時，有一種大法門名為大慧藏，遊歷到其他佛國，最終究竟，在胎中的菩薩們共同討論講說。因為這個緣故，使得菩薩示現進入母胎，這是第八件事。 『菩薩示現進入母胎中時，有一種三昧名為離垢藏，憑藉禪定之力成就，不接近母胎。在兜率天（欲界天）進入清凈狀態，住在母胎中也無所入，這是第九件事。 『此外，如來、至真具有大功德，名為離垢藏華，以此來奉敬供養如來的事業。這些覺悟的佛在母胎時，菩薩的聖旨都遍佈十方，以真大聖的身份。諸菩薩眾有一種修行名為法界藏，為他們講說此教，進入無極智慧。菩薩因此示現十善，微妙地游居，建立大安。 『菩薩有十件事，顯現他們的安穩。』
【English Translation】 English version 'When a Bodhisattva is in the mother's womb, the assembly of holy ones who preach the Dharma is never interrupted. Bodhisattvas from the ten directions, Śakra (Indra), Brahmā (Brahma), and the Four Heavenly Kings all come to gather, manifesting countless immeasurable and boundless holy wisdom. They display their eloquence while in the womb, and there are special ways to liberate beings. This is the fourth matter.' 'When a Bodhisattva is in the mother's womb, a great assembly gathers, and all enlightened beings wish to come together. Because of their original vows to liberate beings, they preach the Dharma to them, enabling them all to be saved. This is the fifth matter.' 'Furthermore, in order to enlighten the people of the world to achieve the most perfect enlightenment, to possess all virtues, and to adorn the Bodhimaṇḍa, they manifest birth in the human realm. This is the sixth matter.' 'Although the Bodhisattva is in the mother's womb, they are universally manifested in the three thousand great thousand worlds, just like a face appearing in a clear mirror. Their minds are subtle. Great Vehicle scholars, gods, dragons, spirits, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, and non-humans each think in their hearts: 'I will go to bow, take refuge, and make offerings to the Bodhisattva.' This is the seventh matter.' 'When a Bodhisattva is in the mother's womb, there is a great Dharma gate called the Great Treasury of Wisdom. They travel to other Buddha lands, ultimately reaching the final destination. The Bodhisattvas in the womb discuss and preach together. Because of this, the Bodhisattva manifests entering the mother's womb. This is the eighth matter.' 'When a Bodhisattva manifests entering the mother's womb, there is a Samadhi called the Pure Treasury, which is achieved through the power of meditation. They do not approach the mother's womb. In the Tuṣita Heaven (a heaven in the desire realm), they enter a state of purity. While dwelling in the mother's womb, they do not enter into it. This is the ninth matter.' 'Furthermore, the Tathāgata, the Truly Enlightened One, possesses great merit called the Pure Treasury Flower, with which they respectfully make offerings to the Tathāgata's work. When these enlightened Buddhas are in the womb, the Bodhisattva's holy will pervades the ten directions as a true great sage. The assembly of Bodhisattvas has a practice called the Dharma Realm Treasury, through which they preach this teaching, entering into boundless wisdom. Because of this, the Bodhisattva manifests the ten virtues, subtly dwelling and establishing great peace.' 'The Bodhisattva has ten matters that manifest their peace.'
詳。何謂為十？於是，菩薩入母胎時，從初發意乃至現於阿惟顏法成具佛業；若入母胎，續復自示在兜術天；或復來下現入母胎；已復出生，故在母胎或示幼僮；不捨母胎，示現在於宮采女中；顯母胎中，復示出生；固在母胎，示于精進勤苦之行，現詣道場，坐于樹下，得佛正覺；復現在胎而轉法輪；在於胎中現取滅度；游母胎中，庠序勸進入乎大道，在彼胎止而普示現諸菩薩行，建立如來無極大道、懷來道門。是為菩薩現於十事庠序之行。
「菩薩修生有十事。何謂為十？菩薩悉明其意安然，現生清和；演大光明，周遍三千大千世界；最後究竟，不復更生而現所生——無起不滅故曰為生——思惟三界所生受者猶如幻化；現身出生十方世界；其身顯示致一切智；如來、至真皆演威耀，告敕一切諸有身者；積累大慧，三昧正受，然後乃生；菩薩適生，動諸佛國，令眾生類心懷歡然；消諸惡趣、蔽眾魔事，各各驚言：『今者菩薩從某處來。』是為菩薩十修所生。
「菩薩忻笑有十事。何謂為十？
「察其世俗縛在貪慾而自纏綿，無能拔者，『獨吾身力乃能堪任潰於斯黨。』是故而發笑耳。
「俗人多為塵勞之所迷惑，自謂智慧無能逮者，是故菩薩而發忻笑。
「自大游逸，我身名號如此無
【現代漢語翻譯】 現代漢語譯本：
「詳細來說，什麼是十種（菩薩的示現）呢？菩薩入母胎時，從最初發愿直至在阿惟顏法（anuttara-samyak-sambodhi，無上正等正覺）成就佛業；如果入母胎，接著又示現在兜術天（Tusita，欲界天之一）；或者再次降臨示現入母胎；之後又出生，所以在母胎中或者示現為幼童；不離開母胎，示現在宮廷采女之中；在母胎中顯現，又示現出生；仍然在母胎中，示現精進勤苦的修行，顯現前往道場，坐在菩提樹下，證得佛陀的正覺；又在母胎中示現轉法輪；在母胎中示現入滅；在母胎中游歷，循序漸進地勸導進入大道，在母胎中停止而普遍示現諸菩薩的修行，建立如來無上的大道、懷抱引導眾生進入道門。這就是菩薩示現的十種循序漸進的修行。
「菩薩的修行有十種生起。什麼是十種呢？菩薩完全明白其意，安然自在，示現清凈祥和的生命；演說大光明，周遍三千大千世界；最後究竟，不再有輪迴的生命而示現所生——因為無起無滅所以稱為生——思惟三界所受的生命猶如幻化；示現身體出生於十方世界；其身顯示達到一切智（sarvajñā，佛陀的智慧）；如來、至真都展現威耀，告誡一切有身之眾；積累大智慧，進入三昧正定，然後才出生；菩薩剛出生，就震動諸佛國土，令眾生心懷歡喜；消除各種惡趣、遮蔽各種魔事，各自驚歎道：『現在菩薩從哪裡來？』這就是菩薩十種修行的生起。
「菩薩的歡喜有十種。什麼是十種呢？
「觀察到世俗之人被貪慾束縛而自我纏繞，沒有能力解脫，『只有我自身的力量才能堪任擊潰這一黨羽。』因此而發出歡笑。
「世俗之人大多被塵勞所迷惑，自認為智慧無人能及，因此菩薩發出歡喜的笑容。
「自大放縱，認為自身名號如此無上，
【English Translation】 English version:
'In detail, what are the ten (manifestations of a Bodhisattva)? When a Bodhisattva enters the mother's womb, from the initial aspiration until the accomplishment of the Buddha's work in Anuttara-samyak-sambodhi (supreme perfect enlightenment); if entering the mother's womb, then again manifesting in Tusita Heaven (one of the heavens in the desire realm); or descending again to manifest entering the mother's womb; and then being born, thus being in the mother's womb or manifesting as a young child; not leaving the mother's womb, manifesting among the palace women; manifesting in the mother's womb, and again manifesting birth; still in the mother's womb, manifesting the practice of diligent and arduous cultivation, appearing to go to the Bodhi-mandala, sitting under the Bodhi tree, attaining the Buddha's perfect enlightenment; again manifesting the turning of the Dharma wheel in the mother's womb; manifesting entering Nirvana in the mother's womb; traveling in the mother's womb, gradually encouraging entry into the Great Path, stopping in the mother's womb while universally manifesting the practices of all Bodhisattvas, establishing the Tathagata's (Thus Come One) supreme Great Path, embracing and guiding sentient beings into the path. These are the ten gradual practices manifested by a Bodhisattva.
'A Bodhisattva's cultivation has ten kinds of arising. What are the ten? A Bodhisattva fully understands their meaning, being at ease, manifesting a pure and harmonious life; expounding great light, pervading the three thousand great thousand worlds; ultimately, no longer having a life of reincarnation but manifesting what is born—because there is no arising and no ceasing, it is called birth—contemplating that the lives received in the three realms are like illusions; manifesting the body being born in the ten directions; the body manifesting the attainment of all-knowing wisdom (sarvajñā, the wisdom of the Buddha); the Tathagata, the Truthful One, all display their majestic power, admonishing all beings with bodies; accumulating great wisdom, entering Samadhi (meditative absorption), and then being born; as soon as a Bodhisattva is born, they shake the Buddha lands, causing sentient beings to rejoice; eliminating all evil realms, obscuring all demonic affairs, each exclaiming in surprise: 'Where did this Bodhisattva come from?' These are the ten kinds of arising from a Bodhisattva's cultivation.
'A Bodhisattva has ten kinds of joy. What are the ten?
'Observing that worldly people are bound by greed and entangled in themselves, unable to liberate themselves, 'Only my own strength is capable of crushing this faction.' Therefore, they laugh.
'Worldly people are mostly deluded by worldly affairs, considering themselves to be wise beyond compare, therefore the Bodhisattva emits a joyful smile.
'Being arrogant and indulgent, thinking that their own name is so supreme,
上，如來便以法身顯示大要，遍於三世，令各生意求欲致是。
「諸菩薩眼無所掛礙，從十方土至梵天宮，乃復至於大神妙天，皆觀本末，便自念言：『是眾生黨乃爾瑕穢，菩薩智力悉睹見之。』
「又，見人民宿積德本還復墮落、見殖少福望無量報，睹平等覺正真之道無有侵欺。
「觀古親友、本時同學志菩薩道，各各修凈，未具佛法，己己為達。
「察本所居諸天人民及在愚地不解正法，心不動搖，不以為勞。
「如來、至真有演光明——名大搖安——放此大耀。是為菩薩十事忻笑。
「菩薩行七步有十事。何謂為十？菩薩爾時自現幼僮，舉足七步示有七財。顯有殊異。欲使地神所愿具足。自示其德超於三界，獨步無侶。游如龍王、住若象王、舉動進止如師子步。諸有往反、所至到處，菩薩行步、周旋、舉動皆越一切。當時天地變為金剛。其餘凡地不動，堪任載持菩薩、撫育一切諸地眾生。是故，菩薩舉足七步。又，一切人不解道義，故復菩薩舉足七步——應七覺意——覺諸不覺，以逮正法，無所依仰。吾於世尊豪無有上，口自發言：『天上、天下，吾當度之。』是為菩薩十事行步。
「菩薩現幼僮地復有十事。何謂為十？
「悉知書疏、算術、計校、所當應
【現代漢語翻譯】 現代漢語譯本：
上面，如來便以法身（佛的真身）顯示大要，遍及過去、現在、未來三世，令每個眾生都生起求取佛法的意願。
『諸位菩薩的眼睛沒有任何障礙，從十方國土來到梵天宮（色界天的最高處），乃至大神妙天（色界天的更高處），都能觀察事物的本末，於是他們自己想到：『這些眾生是如此的污穢不堪，菩薩的智慧力量卻能完全看清。』
『而且，他們看到人們過去積累的善行又重新墮落，看到有人只種下少許福德卻期望得到無量的回報，他們也看到平等覺悟的真正之道沒有絲毫的欺騙。
『他們觀察過去的親友、曾經一起修習菩薩道的同伴，每個人都在修持清凈的行，但還沒有完全具備佛法，卻都自以為已經通達。
『他們觀察自己所居住的諸天人民以及那些身處愚昧之地不理解正法的人，內心不動搖，不覺得疲勞。
『如來、至真（佛的稱號）會演說光明——名為大搖安——放出這種大光明。這是菩薩的十種歡喜之事。
『菩薩行走七步有十種意義。哪十種呢？菩薩那時顯現為幼童，舉足七步，表示具有七種財富。顯示出與衆不同。想要使地神所愿都得到滿足。自己顯示其德行超越三界，獨步天下沒有同伴。行走如龍王，安住如象王，舉動進退如獅子步。所有往來、所到之處，菩薩的行走、迴旋、舉動都超越一切。當時天地變為金剛，其餘凡地不動，能夠承載菩薩，撫育一切地上的眾生。因此，菩薩舉足七步。而且，一切人不理解道義，所以菩薩又舉足七步——應合七覺支（七種覺悟的因素）——覺悟那些不覺悟的人，以達到正法，沒有任何依賴。我（指菩薩）在世尊面前沒有任何可以超越的，口中自己說：『天上、天下，我都要度化他們。』這是菩薩的十種行走意義。
『菩薩顯現為幼童時還有十種意義。哪十種呢？
『完全通曉書信、算術、計算、所應當做的』 English version:
Above, the Tathagata (Buddha), using his Dharma body (the true form of the Buddha), reveals the essential principles, pervading the three periods of time—past, present, and future—causing each sentient being to generate the desire to seek the Dharma.
'The eyes of the Bodhisattvas are without any obstruction, they come from the lands of the ten directions to the Brahma Palace (the highest of the form realm heavens), and even to the Great Divine Wonderful Heaven (a higher heaven in the form realm), they observe the beginning and the end of things, and then they think to themselves: 「These sentient beings are so defiled and impure, yet the power of the Bodhisattva』s wisdom can see it all clearly.」'
'Moreover, they see people who have accumulated good deeds in the past falling back into degradation, they see those who plant little merit expecting immeasurable rewards, and they also see that the true path of equal enlightenment has no deception whatsoever.'
'They observe their past friends, their companions who once practiced the Bodhisattva path together, each practicing purification, but not yet fully possessing the Buddha Dharma, yet each thinking they have already attained it.'
'They observe the people of the heavens where they dwell, as well as those in ignorant lands who do not understand the true Dharma, their minds do not waver, and they do not feel weary.'
'The Tathagata, the Truly Enlightened One (an epithet of the Buddha), will expound the light—named Great Shaking Peace—releasing this great radiance. These are the ten joyful things of a Bodhisattva.'
'When a Bodhisattva takes seven steps, there are ten meanings. What are the ten? At that time, the Bodhisattva manifests as a young child, taking seven steps, indicating the possession of seven treasures. Showing that they are extraordinary. Wishing to fulfill the desires of the earth deities. Showing that their virtue surpasses the three realms, walking alone without a companion. Walking like a Dragon King, dwelling like an Elephant King, moving and progressing like a Lion』s step. In all comings and goings, wherever they go, the Bodhisattva』s walking, turning, and movements surpass everything. At that time, the heavens and earth transform into diamond, while the rest of the ordinary earth remains still, able to bear the Bodhisattva, nurturing all sentient beings on the earth. Therefore, the Bodhisattva takes seven steps. Moreover, because all people do not understand the meaning of the path, the Bodhisattva takes seven steps again—corresponding to the seven factors of enlightenment—awakening those who are not awakened, to attain the true Dharma, without any reliance. I (referring to the Bodhisattva) have nothing above the World Honored One, and I say with my own mouth: 「Above the heavens and below, I shall liberate them.」 These are the ten meanings of the Bodhisattva』s steps.
'When a Bodhisattva manifests as a young child, there are also ten meanings. What are the ten?
'They fully understand writing, arithmetic, calculation, and what should be done'
【English Translation】 Above, the Tathagata then uses the Dharma body to reveal the great essentials, pervading the three worlds, causing each to generate the desire to seek and attain it. 'The eyes of the Bodhisattvas are without any hindrance, from the lands of the ten directions they reach the Brahma Palace, and even the Great Divine Wonderful Heaven, observing the beginning and the end, they then think to themselves: 『These sentient beings are so defiled, yet the Bodhisattva』s wisdom power sees it all.』 'Moreover, they see people』s past accumulated merits falling back, see those who plant little merit expecting immeasurable rewards, and witness the true path of equal enlightenment without any deception.' 'They observe their past friends, their former companions on the Bodhisattva path, each practicing purification, not yet fully possessing the Buddha Dharma, yet each thinking they have attained it.' 'They observe the people of the heavens where they dwell, and those in ignorant lands who do not understand the true Dharma, their minds do not waver, and they do not consider it a labor.' 'The Tathagata, the Truly Enlightened One, emits light—named Great Shaking Peace—releasing this great radiance. These are the ten joyful things of a Bodhisattva.' 'When a Bodhisattva takes seven steps, there are ten meanings. What are the ten? At that time, the Bodhisattva manifests as a young child, taking seven steps, indicating the possession of seven treasures. Showing that they are extraordinary. Wishing to fulfill the desires of the earth deities. Showing that their virtue surpasses the three realms, walking alone without a companion. Walking like a Dragon King, dwelling like an Elephant King, moving and progressing like a Lion』s step. In all comings and goings, wherever they go, the Bodhisattva』s walking, turning, and movements surpass everything. At that time, the heavens and earth transform into diamond, while the rest of the ordinary earth remains still, able to bear the Bodhisattva, nurturing all sentient beings on the earth. Therefore, the Bodhisattva takes seven steps. Moreover, because all people do not understand the meaning of the path, the Bodhisattva takes seven steps again—corresponding to the seven factors of enlightenment—awakening those who are not awakened, to attain the true Dharma, without any reliance. I, in the presence of the World Honored One, have nothing above, and I say with my own mouth: 『Above the heavens and below, I shall liberate them.』 These are the ten meanings of the Bodhisattva』s steps.' 'When a Bodhisattva manifests as a young child, there are also ten meanings. What are the ten?' 'They fully understand writing, arithmetic, calculation, and what should be done.'
宜、答報言辭，無所不通，故以是事顯示眾人。
「又復示現上馬騙象、乘車往反、神仙咒術與眾超異，摴蒱、博掩、伎樂、歌戲，超群越眾。
「其身、口、意示有罪福而無殃釁，以無憍慢。
「三昧正受，遍於無量諸佛世界，現在眾生而開化之。
「菩薩顯德，其慧過於天、龍、鬼神、阿須輪、迦留羅、甄陀羅、摩睺勒、釋、梵、四天王，咸來歸命。
「又復自示釋梵四王色貌形像。
「復以菩薩容貌自示，顯其道業。
「菩薩現於人民各異，若有貪樂愛慾調戲、或復愁憂憒亂眾生為現歡悅，令愛樂法。「常以法會有所長益，奉敬如來。
「遍見十方，以法光明、如來威神現其安詳，清和默然因化眾生。是菩薩現其幼僮，在於後宮多所救濟，菩薩現在中宮處采女中。
「復有十事。何謂為十？
「與其宿世俱共同學，菩薩因欲化此眾生、顯示德本，故在後宮。
「菩薩又以殖德本者應當勉濟，故現後宮。
「諸天人民憍豪自恣、富貴自綺，因此菩薩現大豪貴尊因而降化。
「在五濁世隨時誘進，化度佛土。
「雖在中宮，不廢三昧，勢力無雙。
「往古眾生興立誓願，菩薩欲使如意悉得，故現後宮。「欲令父母、
【現代漢語翻譯】 現代漢語譯本 『他』善於應對各種言辭，沒有不通達的，所以用這些事來向眾人展示。 『他』還示現騎馬、騙象、乘車往來，以及神仙咒術，超越眾人，還表演摴蒱（一種古代博戲）、博掩（一種棋類遊戲）、伎樂、歌舞，超群絕倫。 『他』的身、口、意示現有罪福，但沒有災禍，因為沒有驕慢之心。 『他』的三昧正受（禪定狀態）遍及無量諸佛世界，為現在的眾生開示教化。 菩薩顯現的德行，其智慧超過天、龍、鬼神、阿須輪（一種神）、迦留羅（一種鳥神）、甄陀羅（一種樂神）、摩睺勒（一種蛇神）、釋（帝釋天）、梵（梵天）、四天王，他們都來歸順。 『他』還示現釋、梵、四天王等神祇的容貌形象。 又以菩薩的容貌示現，彰顯其道業。 菩薩在不同的人民面前示現不同的形象，如果有人貪戀愛慾、嬉戲調笑，或者憂愁煩惱，菩薩就示現歡悅，使他們喜愛佛法。 『他』常常通過法會使人有所增長，恭敬如來。 『他』遍見十方，以佛法的光明、如來的威神，示現安詳、清和、默然，以此教化眾生。這位菩薩示現為幼童，在後宮中多方救濟，菩薩也示現在中宮，處於采女之中。 還有十件事。哪十件呢？ 與他宿世共同修學的眾生，菩薩爲了教化這些眾生、顯示德本，所以身處後宮。 菩薩又因為那些積累德本的人應當勉力救濟，所以示現於後宮。 諸天人民驕橫放縱、富貴奢靡，因此菩薩示現大豪貴尊，從而降伏教化。 在五濁惡世，隨時引導進步，教化度脫到佛土。 雖然身處後宮，但不廢棄三昧，勢力無雙。 往昔的眾生曾立下誓願，菩薩爲了使他們如願以償，所以示現於後宮。 爲了讓父母、
【English Translation】 English version He is skilled in responding to all kinds of speech, with nothing he does not understand, and so he uses these matters to show to the multitude. He also manifests riding horses, deceiving elephants, traveling back and forth in carriages, and divine incantations, surpassing the crowd. He also performs chūpú (an ancient game of chance), boyǎn (a type of board game), music, and singing and dancing, surpassing all others. His body, speech, and mind show the existence of merit and demerit, but without any calamity, because he has no arrogance. His samadhi (meditative absorption) pervades countless Buddha worlds, enlightening and transforming the sentient beings of the present. The virtues manifested by the Bodhisattva, his wisdom surpasses that of gods, dragons, ghosts, asuras (a type of deity), garudas (a type of bird deity), gandharvas (a type of celestial musician), mahoragas (a type of serpent deity), Śakra (Indra), Brahma, and the Four Heavenly Kings, who all come to take refuge. He also manifests the appearances and forms of Śakra, Brahma, and the Four Heavenly Kings. He also manifests himself with the appearance of a Bodhisattva, revealing his path of practice. The Bodhisattva appears differently to different people. If there are those who are greedy for love and desire, or who are sorrowful and confused, the Bodhisattva manifests joy, causing them to love the Dharma. He often uses Dharma assemblies to bring about growth, and reveres the Tathagata. He sees everywhere in the ten directions, using the light of the Dharma and the majestic power of the Tathagata to manifest peace, harmony, and silence, thereby transforming sentient beings. This Bodhisattva manifests as a young child, providing much relief in the inner palace. The Bodhisattva also manifests in the central palace, among the palace women. There are also ten matters. What are the ten? With those who have studied together with him in past lives, the Bodhisattva, in order to transform these beings and reveal his virtuous roots, is therefore in the inner palace. The Bodhisattva also appears in the inner palace because those who have cultivated virtuous roots should be diligently helped. The gods and people are arrogant and self-indulgent, rich and extravagant. Therefore, the Bodhisattva manifests as a great noble and honored one, thereby subduing and transforming them. In the five turbid ages, he guides them forward at all times, transforming and delivering them to the Buddha lands. Although he is in the inner palace, he does not abandon samadhi, and his power is unparalleled. Sentient beings of the past made vows, and the Bodhisattva, in order to fulfill their wishes, therefore manifests in the inner palace. In order to let parents,
家室、親屬本願備悉。
「以大法音、伎樂、歌頌、箜篌、樂器奉敬供養如來、至真，僉令效之。
「於時菩薩在於後宮了成佛道，定意不動，從初至終成最正覺，而轉法輪至大滅度。
「所以示現以法護之，救濟危厄，使入大道。是為菩薩現在後宮最末究竟，棄國捐王，入山得道。
「菩薩舍國復有十事。何謂為十？示厭塵欲，故現出家；見於世俗多所染著，欲使眾人不猗瑕疵，顯現賢聖正真履跡柔順之義；菩薩居業，欲暢道化、嘆出家德，以權方便現於二際；墮在諸疑六十二見，拔之令出；眾生貪慾勤勤為安，為顯眾難，使棄所猗安樂之想；爲著三界馳逸眾類示現先應，故出家耳；其意興盛，無所依仰，猗不可計，故現出家；又示逮得如來十力、四無所畏，隨時而教；最後究竟，臨當成佛法應當然；是為菩薩十事棄國捐王。
「菩薩現勤苦行復有十事。何謂為十？欲得開化小學之士，故現六年進一麻米；又欲勖勉猗著、諸邪六十二見；為諸失德眾生之黨，指示其業、罪福之報；亦為雜穢迷惑世界隨時勸導，現己勞患；能伏情慾，示二等業；緣是之故，受真諦法；諸貪受欲重自安己，馳逸眾生令凈其心；又復示現菩薩精進，勤苦志道；最於後世臨欲成佛示不更生；用精進故，諸天人
【現代漢語翻譯】 現代漢語譯本：家室、親屬的本願都已詳細知曉。 用大法音、伎樂、歌頌、箜篌、樂器來奉敬供養如來、至真，都讓他們效仿。 當時菩薩在後宮成就佛道，心意堅定不動搖，從開始到最終成就最正覺，然後轉法輪直至大滅度。 所以示現用佛法來護佑他們，救濟危難，使他們進入大道。這是菩薩在後宮的最後究竟，捨棄國家和王位，入山得道。 菩薩捨棄國家還有十件事。哪十件呢？爲了顯示厭惡塵世的慾望，所以示現出家；看到世俗之人多有染著，想讓眾人不執著于瑕疵，顯現賢聖正真、行為柔順的意義；菩薩安住於事業，想宣揚道化、讚歎出家的功德，用權巧方便示現在二際；對於那些陷入各種疑惑和六十二見的人，把他們拔出來；眾生貪圖安逸，爲了讓他們安心，爲了顯示眾難，使他們捨棄所執著的安樂之想；爲了那些執著於三界、放縱的眾生，示現先應，所以出家；他的意願興盛，無所依賴，執著于不可計數的事物，所以示現出家；又示現獲得如來的十力、四無所畏，隨時教化；最後究竟，臨近成佛是法應當然；這就是菩薩捨棄國家和王位的十件事。 菩薩示現勤苦修行還有十件事。哪十件呢？爲了開化那些小學程度的人，所以示現六年每天只吃一粒麻米；又爲了勉勵那些執著于各種邪見和六十二見的人；爲了那些失去德行的眾生，指示他們的業報、罪福之報；也爲了那些雜亂迷惑的世界，隨時勸導，示現自己的勞苦；能夠降伏情慾，示現兩種業報；因為這個緣故，接受真諦佛法；那些貪圖享樂、安於現狀、放縱的眾生，讓他們清凈自己的心；又示現菩薩精進，勤苦追求道業；最後在臨近成佛時，示現不再受生；因為精進的緣故，諸天人
【English Translation】 English version: The original vows of family and relatives are fully known. Using the great Dharma sound, music, songs, konghou (a type of harp), and musical instruments to respectfully offer and venerate the Tathagata (the Thus Come One), the Perfectly Enlightened One, and to have all emulate this. At that time, the Bodhisattva, in the inner palace, accomplished the path of Buddhahood, with a steadfast and unwavering mind, from beginning to end achieving the Most Perfect Enlightenment, and then turning the Dharma wheel until the Great Nirvana. Therefore, he manifested to protect them with the Dharma, to rescue them from danger, and to lead them onto the Great Path. This is the final culmination of the Bodhisattva in the inner palace, abandoning the country and the kingship, entering the mountains and attaining the Way. There are also ten reasons why the Bodhisattva abandons the country. What are the ten? To show disgust for worldly desires, therefore manifesting renunciation; seeing that worldly people are greatly attached, wanting to make people not cling to flaws, manifesting the meaning of the virtuous, saintly, righteous, and gentle conduct; the Bodhisattva dwells in his work, wanting to propagate the Dharma, praise the virtues of renunciation, using skillful means to manifest in the two realms; for those who have fallen into various doubts and the sixty-two views, to pull them out; sentient beings are greedy for comfort, to make them feel at ease, to show the difficulties, to make them abandon the thought of clinging to comfort; for those who are attached to the three realms and are unrestrained, to manifest the prior response, therefore renouncing; his intention is flourishing, without any reliance, clinging to countless things, therefore manifesting renunciation; also manifesting the attainment of the Tathagata's ten powers and four fearlessnesses, teaching at the appropriate time; finally, when approaching Buddhahood, it is the natural course of the Dharma; these are the ten reasons why the Bodhisattva abandons the country and the kingship. There are also ten reasons why the Bodhisattva manifests diligent ascetic practices. What are the ten? To enlighten those of elementary learning, therefore manifesting eating only one sesame seed a day for six years; also to encourage those who are attached to various wrong views and the sixty-two views; for those sentient beings who have lost virtue, to point out their karmic retribution, the rewards of merit and the consequences of sin; also for the confused and deluded world, to advise them at the appropriate time, manifesting his own hardships; able to subdue desires, manifesting two kinds of karma; because of this reason, receiving the true Dharma; those who are greedy for pleasure, content with their current state, and unrestrained, to purify their minds; also manifesting the Bodhisattva's diligence, diligently pursuing the path; finally, when approaching Buddhahood, manifesting no further rebirth; because of diligence, the gods and humans
民——根不純淑——及外異學使從訓誨；是為菩薩示十苦行。
「菩薩詣道場復有十事。何謂為十？
「演大光明照於十方，使眾知之，故詣樹下。
「亦欲感動諸佛國土，顯示己身，使普佛土皆共見之。
「又復暢示諸菩薩等及諸眾生前世所行，悉來從斯稽首受學。
「現其道場，所坐樹下莊嚴清凈。
「隨眾人本，應時現身威儀禮節。
「佛樹靜然，使諸世界如來、至真各自現身——諸可經行、舉足、下足。
「常修三昧，不離定意。
「覺了聖道，不犯須臾。
「諸天、龍王、揵沓和、阿須倫、迦留羅、甄陀羅、摩睺勒、釋梵四王現來奉敬，眾人見之莫不發意。
「大慧無礙，菩薩所行普觀十方、念諸如來，曉了方面，在諸國土現成正覺。是為菩薩現詣佛樹。
「菩薩坐佛樹下復有十事。何謂為十？以無數事動諸佛國，故坐樹下；皆欲照耀十方世界；而悉消除一切惡趣；亦復建立一切境土咸為金剛；觀諸如來處師子床，心所思念等如虛空；現身威儀，咸以隨時；歸趣金剛道場三昧；其諸如來所止之處受于清凈；自承勢力以趣德本；勸立一切群生之類；是為十事坐佛樹下。
「菩薩坐尊樹下有十致未曾有。何謂為十？
【現代漢語翻譯】 現代漢語譯本 民眾的根基不純正，不善良，以及外道異端使他們跟隨錯誤的教導；這就是菩薩所展示的十種苦行。 菩薩前往道場還有十件事。哪十件呢？ 散發大光明照耀十方，使眾生知曉，所以來到菩提樹下。 也想感動諸佛國土，顯示自身，使所有佛土都能共同見到。 又進一步向諸菩薩等以及眾生展示前世所行，使他們都來此稽首受學。 顯現其道場，所坐的樹下莊嚴清凈。 隨著眾人的根性，應時顯現不同的身形威儀和禮節。 佛樹靜默安然，使諸世界如來、至真各自顯現身形——諸如來可以經行、舉足、下足。 常常修習三昧（samadhi，禪定），不離禪定之意。 覺悟聖道，不犯絲毫過失。 諸天、龍王、揵沓和（Gandharva，香神）、阿須倫（Asura，非天）、迦留羅（Garuda，金翅鳥）、甄陀羅（Kinnara，歌神）、摩睺勒（Mahoraga，大蟒神）、釋梵四王（四大天王）都前來奉敬，眾人見到后無不發菩提心。 大智慧無礙，菩薩所行普遍觀察十方，憶念諸如來，明瞭方位，在諸國土顯現成正覺。這就是菩薩顯現前往菩提樹。 菩薩坐在菩提樹下還有十件事。哪十件呢？以無數的事蹟震動諸佛國土，所以坐在樹下；都想照耀十方世界；並且消除一切惡道；也建立一切國土都成為金剛般堅固；觀察諸如來坐在獅子座上，心中所思念的等同虛空；顯現身形威儀，都隨著時機；歸向金剛道場三昧；諸如來所停留之處都接受清凈；自己憑藉力量趨向德行的根本；勸導建立一切眾生之類；這就是坐在菩提樹下的十件事。 菩薩坐在尊貴的樹下有十種前所未有的殊勝之處。哪十種呢？
【English Translation】 English version The roots of the people are impure and not virtuous, and external heretical teachings cause them to follow wrong instructions; this is the ten ascetic practices demonstrated by the Bodhisattva. The Bodhisattva has ten more things to do when going to the Bodhi-mandala (place of enlightenment). What are the ten? Emitting great light to illuminate the ten directions, making all beings aware, therefore coming under the Bodhi tree. Also wishing to move the Buddha lands, revealing oneself, so that all Buddha lands can see together. Furthermore, showing to all Bodhisattvas and beings the practices of previous lives, so that they all come here to bow and learn. Manifesting the Bodhi-mandala, the place under the tree where one sits is adorned and pure. According to the nature of the people, manifesting different forms of demeanor and etiquette at the appropriate time. The Bodhi tree is silent and peaceful, allowing the Tathagatas (Buddhas), the truly enlightened ones, of all worlds to manifest their forms—such as the Tathagatas walking, raising their feet, and lowering their feet. Constantly practicing samadhi (meditative absorption), not departing from the intention of meditation. Awakening to the holy path, not committing any fault for even a moment. The Devas (gods), Dragon Kings, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), and the Four Heavenly Kings of Sakra and Brahma all come to pay homage, and all who see them cannot help but generate the Bodhi mind. With great wisdom unhindered, the Bodhisattva's practices universally observe the ten directions, remembering all the Tathagatas, understanding the directions, and manifesting perfect enlightenment in all lands. This is the Bodhisattva manifesting the going to the Bodhi tree. The Bodhisattva has ten more things to do when sitting under the Bodhi tree. What are the ten? Using countless deeds to shake the Buddha lands, therefore sitting under the tree; all wishing to illuminate the ten directions; and eliminating all evil paths; also establishing all lands to become as firm as diamond; observing the Tathagatas sitting on lion thrones, the thoughts in their minds are equal to space; manifesting forms of demeanor, all according to the time; returning to the samadhi of the diamond Bodhi-mandala; the places where the Tathagatas stay all receive purity; relying on one's own power to move towards the root of virtue; encouraging and establishing all kinds of living beings; these are the ten things done while sitting under the Bodhi tree. The Bodhisattva has ten unprecedented and extraordinary things when sitting under the venerable tree. What are the ten?
「坐佛樹時，致未曾有自然之法。十方世界諸如來、至真、等正覺各現面像，伸其右掌，各自讚嘆：『當使導師得勝。』得勝則是第一未曾有法。「菩薩若復坐佛樹時，一切諸佛皆共念之，遣威神往，是為二事。
「坐佛樹時，古昔同學、諸菩薩等僉俱來至，周匝宿衛，住定意門，以若干物而供養之，是為三事。
「在樹下時，十方世界草木、華實及諸藥樹——雖無神識，自然屈形——悉共曲躬，向于佛樹而稽首禮，是為四事。
「有大定意，號積法界，超越一切諸菩薩行。假使逮得此定意時，其功德明越眾開士，是為五事。
「於時菩薩立身海藏離垢光曜總持之場，使諸如來闡大法雨，是為六事。則以柔軟頂之度去供養如來。
「菩薩坐于樹下，普游諸國無所不遍，是為七事。
「菩薩若坐佛樹下時，其行亦如慧上開士，普見一切眾生根本心念所奏，是為八事。
「坐佛樹時，自然善致佛聖覺定。適得斯定，普周無量三世之事，猶如虛空，是為九事。
「坐佛樹時，則以己身明識三世，其大聖慧而無等倫，演離垢光，是為十事未曾有法。
「菩薩何謂降魔官？有十事降魔官屬。何謂為十？眾生同塵著於世俗生死之患，不樂戰鬥，是故菩薩現大勢力降魔官屬
【現代漢語翻譯】 現代漢語譯本 當菩薩坐在菩提樹下時，會自然出現前所未有的現象。十方世界的所有如來（Tathagata，佛的稱號）、至真（Sugata，佛的稱號）、等正覺（Samyaksambuddha，佛的稱號）都會顯現面容，伸出右掌，各自讚嘆：『應當讓導師獲得勝利。』 獲得勝利是第一件前所未有的事情。 菩薩如果再次坐在菩提樹下時，一切諸佛都會共同憶念他，派遣威神前往，這是第二件事。 當菩薩坐在菩提樹下時，過去一同修行的菩薩們都會聚集前來，在周圍守護，進入禪定，用各種物品供養他，這是第三件事。 當菩薩在樹下時，十方世界的草木、花果以及各種藥樹——雖然沒有神識，也會自然彎曲身形——都一起彎腰，向著菩提樹頂禮，這是第四件事。 菩薩擁有名為『積法界』的大禪定，超越一切菩薩的修行。如果獲得這種禪定，他的功德會明顯超越其他開士（菩薩的別稱），這是第五件事。 這時，菩薩站在名為『海藏離垢光曜總持』的場所，讓諸如來宣講大法雨，這是第六件事。然後用柔軟的頭頂去供養如來。 菩薩坐在樹下，可以普遍遊歷各個國家，無所不至，這是第七件事。 菩薩如果坐在菩提樹下時，他的行為也像慧上開士一樣，普遍見到一切眾生內心深處的念頭，這是第八件事。 當菩薩坐在菩提樹下時，自然會善於獲得佛的聖覺禪定。一旦獲得這種禪定，就能普遍瞭解無量三世的事情，就像虛空一樣，這是第九件事。 當菩薩坐在菩提樹下時，就能以自身明瞭三世，他的大聖智慧無與倫比，能散發離垢的光芒，這是第十件前所未有的事情。 菩薩的降魔官是什麼？有十種降魔官的屬性。這十種是什麼？眾生與塵世同流合污，執著於世俗生死的苦難，不樂於戰鬥，所以菩薩顯現大勢力來降伏魔官。
【English Translation】 English version When a Bodhisattva sits under the Bodhi tree, unprecedented natural phenomena occur. All Tathagatas (Buddha's title), Sugatas (Buddha's title), and Samyaksambuddhas (Buddha's title) in the ten directions manifest their faces, extend their right palms, and each praises: 'May the guide achieve victory.' Achieving victory is the first unprecedented event. If a Bodhisattva sits under the Bodhi tree again, all Buddhas will collectively remember him and send their divine power, which is the second event. When a Bodhisattva sits under the Bodhi tree, fellow practitioners from the past, all Bodhisattvas, gather around, protect him, enter into meditation, and offer various items, which is the third event. When a Bodhisattva is under the tree, the grasses, trees, flowers, fruits, and medicinal trees of the ten directions—though without consciousness—naturally bend their forms and bow towards the Bodhi tree, which is the fourth event. The Bodhisattva possesses a great meditation called 'Accumulating the Dharma Realm,' surpassing all Bodhisattva practices. If he attains this meditation, his merits will clearly surpass other Bodhisattvas, which is the fifth event. At this time, the Bodhisattva stands in the place called 'Ocean Treasury of Immaculate Light,' allowing the Tathagatas to preach the great Dharma rain, which is the sixth event. Then, he uses his soft crown to make offerings to the Tathagatas. The Bodhisattva, sitting under the tree, can universally travel to all countries, reaching everywhere, which is the seventh event. If a Bodhisattva sits under the Bodhi tree, his actions are like those of the Bodhisattva 'Wisdom Supreme,' universally seeing the innermost thoughts of all beings, which is the eighth event. When a Bodhisattva sits under the Bodhi tree, he naturally becomes adept at attaining the Buddha's sacred enlightenment meditation. Once he attains this meditation, he can universally understand the events of the immeasurable three times, like the void, which is the ninth event. When a Bodhisattva sits under the Bodhi tree, he can understand the three times with his own body, his great sacred wisdom is unparalleled, and he can emit immaculate light, which is the tenth unprecedented event. What are the Bodhisattva's demon-subduing officers? There are ten attributes of demon-subduing officers. What are these ten? Beings are in harmony with the dust of the world, attached to the suffering of worldly birth and death, and are not fond of fighting. Therefore, the Bodhisattva manifests great power to subdue the demon officers.
；諸天人民貢高求名，欲為除斷自大之難；佛欲開化魔及兵眾，諸天人民僉共娛樂，俱來聚會；因是化之，菩薩力勢無有雙比；亦復顯現，欲使人知、亦欲勸悅一切眾生；顯其利議，亦欲愍傷將來世人；在佛樹下降魔官時，悉已越度諸魔境界；無有塵欲，無力、不力，見諸薄力而現德本；示慈心力，降魔官屬；隨時勸悅愛慾、塵勞、貪慾之世，化以道法。觀此十義，是故菩薩降魔官屬。
「菩薩成最正覺示如來力亦有十事。何謂為十？能伏諸魔業、塵勞之穢，具菩薩行；樂諸菩薩一切定意而以自娛，上眾開士聖慧之堂；究竟成就諸清白法、一切行義；為諸世間善思惟行；其身普遍十方世界，演其音向；等心眾生，皆暢威神而建立之；過去、當來、今現在佛、如來、至真，身、口、心等無所望想；一時之間普達三世；有三昧名善覺覺意，得是定時入佛十力；以能興此，處處有力至漏盡慧。是為菩薩如來十力成最正覺。住是力時，諸佛普至，故曰如來已成正覺。
「如來、至真則以十品而轉法輪。何謂為十？致四無畏，入清凈慧而暢慧音；四分別辯，又善曉了越於四諦；游居無礙正覺脫門；曠意愍念一切群生；消除不順、侵枉、苦惱、悒戚之患、不閑之難；不違往昔無蓋之哀；清凈和辭周十方界；無央數劫頒
【現代漢語翻譯】 現代漢語譯本：諸天和人們因為貢高我慢而追求名聲，想要去除自大的障礙；佛陀想要開化魔眾和他們的軍隊，諸天和人們都一同歡喜娛樂，聚集而來；因此佛陀教化他們，菩薩的力量和威勢是無與倫比的；佛陀也顯現這些，想要使人們知道，也想要勸勉和喜悅一切眾生；顯示其利益的教義，也想要憐憫未來的世人；在佛陀于菩提樹下降伏魔官的時候，就已經超越了所有魔的境界；沒有塵世的慾望，沒有力量和無力之分，看到那些力量薄弱的眾生而顯現德行的根本；展示慈悲的力量，降伏魔官的眷屬；隨時勸勉那些貪愛慾望、塵世煩惱、貪婪的世人，用佛法教化他們。觀察這十種意義，所以菩薩要降伏魔官的眷屬。 菩薩成就最正覺，顯示如來的力量也有十種。哪十種呢？能降伏各種魔的業障、塵世煩惱的污穢，具足菩薩的修行；喜愛菩薩的一切禪定而以此自娛，登上眾開士聖慧的殿堂；究竟成就各種清凈的法、一切的修行意義；為世間眾生善於思考修行；其身體普遍存在於十方世界，宣揚其聲音；平等對待眾生，都暢通無阻地建立威神之力；過去、未來、現在諸佛、如來、至真，身、口、意等都沒有任何期望和想法；在同一時間普遍到達三世；有一種三昧叫做善覺覺意，得到這種禪定時就進入佛的十力；因為能夠興起這種力量，所以處處都有力量達到漏盡的智慧。這就是菩薩如來的十力成就最正覺。安住于這種力量時，諸佛普遍到來，所以說如來已經成就正覺。 如來、至真以十種品德來轉法輪。哪十種呢？獲得四無畏，進入清凈的智慧而宣揚智慧的聲音；四種分別辯才，又善於瞭解超越四諦；游居在無礙的正覺解脫之門；以廣大的心意憐憫一切眾生；消除不順、侵犯、冤枉、苦惱、憂愁的禍患、不瞭解的困難；不違背過去無遮蓋的哀傷；以清凈和悅的言辭周遍十方世界；在無數劫中頒佈
【English Translation】 English version: The gods and people, arrogant and seeking fame, desire to remove the obstacles of self-importance; the Buddha wishes to enlighten the demons and their armies, and the gods and people all rejoice and gather together; therefore, the Buddha teaches them, the power and might of the Bodhisattva are unparalleled; the Buddha also manifests these things, wanting to make people know, and also wanting to encourage and delight all sentient beings; showing the beneficial teachings, and also wanting to have compassion for future generations; when the Buddha subdued the demon officials under the Bodhi tree, he had already transcended all the realms of demons; without worldly desires, without the distinction of strength and weakness, seeing those with weak powers and manifesting the root of virtue; demonstrating the power of compassion, subduing the demon officials and their retinues; at any time encouraging those who are attached to desires, worldly afflictions, and greed, and teaching them with the Dharma. Observing these ten meanings, therefore, the Bodhisattva subdues the demon officials and their retinues. The Bodhisattva achieves the most perfect enlightenment, and the power of the Tathagata is also manifested in ten ways. What are these ten? They are: being able to subdue all the karmic obstacles of demons, the defilements of worldly afflictions, and possessing the practice of the Bodhisattva; delighting in all the samadhis of the Bodhisattvas and using them for self-entertainment, ascending to the hall of the sacred wisdom of the great scholars; ultimately achieving all pure dharmas, and the meaning of all practices; for the sentient beings of the world, being good at contemplating practice; their bodies are universally present in the ten directions, proclaiming their voices; treating all sentient beings equally, and establishing their majestic power without obstruction; the Buddhas, Tathagatas, and the Truly Enlightened Ones of the past, future, and present, their bodies, mouths, and minds have no expectations or thoughts; they universally reach the three times in the same moment; there is a samadhi called 'Good Awareness of Intention', and upon attaining this samadhi, one enters the ten powers of the Buddha; because one is able to arouse this power, one has the power to reach the wisdom of the exhaustion of outflows everywhere. This is how the Bodhisattva Tathagata's ten powers achieve the most perfect enlightenment. When abiding in this power, all Buddhas universally arrive, therefore it is said that the Tathagata has already achieved perfect enlightenment. The Tathagata, the Truly Enlightened One, turns the Dharma wheel with ten virtues. What are these ten? They are: attaining the four fearlessnesses, entering pure wisdom and proclaiming the voice of wisdom; the four analytical eloquences, and also being good at understanding and transcending the four noble truths; dwelling in the unobstructed gate of perfect enlightenment and liberation; with a vast mind having compassion for all sentient beings; eliminating the calamities of disharmony, invasion, injustice, suffering, sorrow, and the difficulties of not understanding; not violating the past unshielded sorrow; with pure and harmonious words pervading the ten directions; and proclaiming in countless kalpas
宣經法，不以勞懈；善分別解根、力、覺意；一心悅門禪定正受；是為十品成正覺時以無量義而轉法輪。
「已成如來、至真、等正覺轉於法輪，十清白法觀眾生心憒憒無閑，歡悅其志，令得亙然。何謂為十？前世宿命所願力勢之所致也不違本誓、威神建立無極大哀、不捨眾生而救濟之、興顯聖慧而為說法、隨時建立而宣傳之、應時令解使無缺漏、明識解了三世之慧、其身所行永無所造、其意所宣無有形想、所暢慧者隨音輒解，是為十事清白之法而轉法輪。
「如來、至真以作佛事觀見十義，現大滅度。何謂為十？常為示現審諦非常；一切有為顯如呼噏；普詣安處無為之真，除諸恐懼；諸天人民著於色身，故現色身如是無常、法身常存，而為分別；合有別離，諸所有為彈指已過，豪無堅強；一切三界猶如幻化；眾想危脆，無為最堅；為現道法無有毀壞、諸習離別悉無所成，為示碎散，法自應然；諸佛、世尊所作佛事皆已具足，善轉法輪決狐疑；令隨律教，授菩薩決，無有進退，修大滅度；是十觀義，如來、至真取滅度矣，無有沒化。」
普賢復白：「是為，佛子！名菩薩行凈大法道門。吾今所演法門之要粗舉都較，如來、至真所頒宣義不可限量，悅眾明智。
「諸菩薩行皆承大愿，未曾斷絕
【現代漢語翻譯】 現代漢語譯本：宣講佛法，不懈怠；善於分辨理解眾生的根性、能力和覺悟；一心歡喜地進入禪定正受；這就是十種品德成就正覺時，以無量義理來轉法輪。 『已經成就如來（Tathagata，佛的稱號）、至真（Satya，真理的化身）、等正覺（Samyak-sambuddha，完全覺悟者）的佛陀轉動法輪，以十種清凈的法門觀察眾生內心昏聵無暇，使他們心生歡喜，從而獲得通達。這十種法門是什麼呢？前世宿命所愿的力量所致，不違背本來的誓願，以威神之力建立無上的大慈悲，不捨棄眾生而救濟他們，弘揚聖慧而為他們說法，隨時建立教化並宣揚佛法，應時令眾生理解而沒有遺漏，明瞭通曉三世的智慧，自身所行永遠沒有造作，心中所宣講的沒有形相，所闡明的智慧隨著音聲就能理解，這就是以十種清凈的法門來轉法輪。 『如來、至真以佛的身份觀察到十種意義，然後示現大滅度（Parinirvana，佛的最終涅槃）。這十種意義是什麼呢？常常示現審諦的無常；一切有為法都如呼吸般短暫；普遍到達安穩的無為真理，消除一切恐懼；諸天和人民執著於色身，所以示現色身也是無常的，而法身是常存的，併爲他們分別說明；聚合的終將分離，一切有為法都如彈指般短暫，毫無堅固；一切三界都如幻化；眾生的思想危脆，無為才是最堅固的；爲了示現道法沒有毀壞，一切習氣離別都不能成就，爲了示現碎散，法本應如此；諸佛、世尊所作的佛事都已經圓滿具足，善於轉法輪，決斷眾生的疑惑；令眾生隨順戒律教誨，授予菩薩決斷，沒有進退，修習大滅度；這就是十種觀察的意義，如來、至真因此而取滅度，沒有消失或化為烏有。』 普賢菩薩（Samantabhadra，象徵菩薩的行愿）又說：『佛子啊！這就是菩薩所修行的清凈大法道門。我今天所演說的法門要義只是粗略地舉例說明，如來、至真所宣講的意義是不可窮盡的，能使眾生心生歡喜，明智開悟。 『諸位菩薩的修行都承載著大愿，從未斷絕。』
【English Translation】 English version: Expounding the Dharma without laziness; skillfully distinguishing and understanding the roots, powers, and factors of enlightenment of beings; with a single-minded joy entering into meditative absorption; these are the ten qualities that, upon achieving perfect enlightenment, turn the Dharma wheel with immeasurable meanings. 'The Tathagata (the title of a Buddha), the Satya (embodiment of truth), the Samyak-sambuddha (perfectly enlightened one), having already attained Buddhahood, turns the Dharma wheel, observing the confused and restless minds of beings with ten pure Dharmas, bringing them joy and enabling them to attain thorough understanding. What are these ten? They are the result of the power of vows made in past lives, not violating the original vows, establishing immeasurable great compassion with divine power, not abandoning beings but saving them, promoting sacred wisdom and expounding the Dharma for them, establishing teachings and propagating the Dharma at all times, enabling beings to understand without omission, clearly understanding the wisdom of the three times, one's own actions being forever free from fabrication, one's words being without form, and the wisdom expounded being understood immediately upon hearing the sound. These are the ten pure Dharmas by which the Dharma wheel is turned.' 'The Tathagata, the Satya, in the role of a Buddha, observes ten meanings and then manifests the great Parinirvana (the final passing away of a Buddha). What are these ten meanings? Constantly demonstrating the truth of impermanence; all conditioned phenomena are as fleeting as a breath; universally reaching the secure truth of the unconditioned, eliminating all fears; gods and people are attached to the physical body, so the physical body is shown to be impermanent, while the Dharma body is eternal, and this is explained to them; what is assembled will eventually separate, all conditioned phenomena are as brief as a snap of the fingers, without any solidity; all three realms are like illusions; the thoughts of beings are fragile, while the unconditioned is the most solid; to show that the Dharma is indestructible, all attachments and separations cannot be achieved, to show disintegration, the Dharma is naturally so; the Buddha's work is already complete and perfect, skillfully turning the Dharma wheel, resolving the doubts of beings; enabling beings to follow the precepts and teachings, granting bodhisattvas resolutions, without regression, practicing the great Parinirvana; these are the ten meanings of observation, and thus the Tathagata, the Satya, takes Parinirvana, without disappearing or becoming nothing.' Samantabhadra (a bodhisattva symbolizing the practice of vows) further said: 'Oh, sons of the Buddha! This is the pure great Dharma path that bodhisattvas practice. The essence of the Dharma I have expounded today is just a rough illustration, the meanings expounded by the Tathagata, the Satya, are inexhaustible, and can bring joy to beings and enlighten their wisdom.' 'All bodhisattvas' practices are carried out with great vows, never ceasing.'
。假使人聞歡喜信者，心以懷信則習奉行、成就此義，皆當疾成無上正真之道為最正覺。所以者何？計菩薩道以行為要，未曾離行。是故，菩薩大士當住於行。以能行此菩薩功勛——入分別義，好如蓮華——輒能得入一切法門無極聖室、度世徑路，離於聲聞、一切緣覺之徑路也。化諸眾生，無所懷俠，照一切法經、法門勸諸群黎，使得長益。度世法門當至心聽，度世法品受持、諷誦、一心思惟，修道目門，奉遵所愿。行如是已，菩薩所求終不難得，疾成無上正真之道。」
說是經時——宣說法門，演度世法品——十方無量不可計會諸佛世界為大震動——皆佛威神之所興化。
宣致此法得是經典，一切佛土自然動者，而大光明靡所不耀。十方諸佛皆各現身，而遙讚歎普賢菩薩：「善哉，善哉。最勝之子！隨時講說菩薩大士功勛之德、分別正義，一何快乎。開闡班宣度世法品，如汝佛子本學真諦解達斯法。今者善說，承經威德，光明清凈經典之要我等悉解；諸佛亦然，吾等亦共稱譽此經。於今現在十方諸佛，為諸當來諸菩薩、學未聞者施慈恩廣大，乃如是乎。」
於是，普賢菩薩大士承佛聖旨、十方眾聖之所接護，觀於十方、察諸眾會、普瞻法界而說頌曰：
「修千億兆劫， 勤奉難限量， 歸
【現代漢語翻譯】 現代漢語譯本：如果有人聽聞此法門，心生歡喜並深信不疑，那麼他就會努力修行，最終成就此義，迅速證得無上正等正覺。這是為什麼呢？因為菩薩道以行為根本，從未離開過修行。因此，菩薩大士應當專注于修行。通過修行菩薩的功德——深入理解諸法之義，如同蓮花般清凈——就能進入一切法門無盡的聖境，走上度脫世間的道路，遠離聲聞（聽聞佛法而得解脫者）、一切緣覺（不依佛陀教導，自行悟道者）的道路。教化眾生時，不應有所偏私，應以佛法經典和法門勸導大眾，使他們不斷增長智慧。對於度脫世間的法門，應當至誠聽聞，受持、諷誦、一心思維度世法品，修習入道之門，奉行所愿。如此修行之後，菩薩所求終將不難獲得，迅速成就無上正等正覺。 當宣說此經時——闡述法門，演說度世法品——十方無量不可計數諸佛世界都發生大震動——這都是佛陀威神之力所致。 當宣說此法，得到這部經典時，一切佛土自然震動，並且大光明普照一切。十方諸佛都各自顯現身形，遙遠地讚歎普賢菩薩（象徵一切菩薩行愿的代表）說：『善哉，善哉！最殊勝的佛子！你隨時講說菩薩大士的功德和德行，分別闡明正義，真是太好了。你開示宣講度脫世間的法品，如同你這位佛子本來就通達真諦，理解此法。如今你善於宣說，承蒙經典威德，光明清凈，我們都理解了經典的要義；諸佛也是如此，我們也共同稱讚這部經典。現在十方諸佛，爲了未來諸菩薩和尚未聽聞此法的人，施予如此廣大的慈悲恩惠。』 於是，普賢菩薩大士承蒙佛陀的聖旨，以及十方眾聖的護持，觀察十方，審視大眾，普遍瞻看法界，然後說偈頌道： 『修行千億兆劫，勤奮奉行難行之法，歸依……』
【English Translation】 English version: If people hear this Dharma and joyfully believe in it, they will practice diligently with faith, accomplish this meaning, and quickly attain the unsurpassed, true, and complete enlightenment. Why is this so? Because the Bodhisattva path is based on practice, never separated from it. Therefore, Bodhisattva Mahasattvas should dwell in practice. By practicing the merits of a Bodhisattva—deeply understanding the meaning of all dharmas, like a pure lotus flower—one can enter the boundless sacred realm of all Dharma gates, embark on the path of liberating the world, and depart from the paths of Sravakas (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher). When teaching sentient beings, one should not be biased, but should encourage them with the Buddha's scriptures and Dharma, so that they may continuously grow in wisdom. Regarding the Dharma of liberating the world, one should listen with utmost sincerity, uphold, recite, and contemplate the Dharma of liberating the world with one mind, cultivate the path of entering the Dharma, and follow one's vows. After practicing in this way, what a Bodhisattva seeks will not be difficult to obtain, and one will quickly attain the unsurpassed, true, and complete enlightenment. When this sutra is being expounded—elucidating the Dharma, expounding the Dharma of liberating the world—the immeasurable and countless Buddha worlds in the ten directions all experience great tremors—all of which are caused by the majestic power of the Buddha. When this Dharma is expounded and this sutra is obtained, all Buddha lands naturally tremble, and great light shines everywhere. All the Buddhas in the ten directions manifest their forms and remotely praise Bodhisattva Samantabhadra (a representative of all Bodhisattva vows and practices), saying: 'Excellent, excellent! Most excellent son of the Buddha! You are so wonderful to explain the merits and virtues of Bodhisattva Mahasattvas at any time, and to distinguish and clarify the true meaning. You expound and proclaim the Dharma of liberating the world, just as you, a son of the Buddha, originally understood the true meaning and comprehended this Dharma. Now you are skillful in expounding it, and by the majestic power of the sutra, the light is pure, and we all understand the essence of the sutra; the Buddhas are also the same, and we also jointly praise this sutra. Now, the Buddhas in the ten directions, for the sake of future Bodhisattvas and those who have not yet heard this Dharma, bestow such great compassion and grace.' Then, Bodhisattva Mahasattva Samantabhadra, receiving the Buddha's holy decree and the protection of the saints in the ten directions, observed the ten directions, examined the assembly, and universally contemplated the Dharma realm, and then spoke the following verse: 'Cultivating for billions of kalpas, diligently practicing the difficult practices, taking refuge in...'
千載垓佛， 因生諸法子。 開化于眾生， 立道無崖底， 咸共一心聽， 嘆佛無等倫。 供佛不可限， 已不著佛道； 解群黎庶欲， 不想計有人。 見佛之功德， 不依其名勛， 嗟嘆彼尊行， 歡悅世巍巍。 已除罪塵魔， 普現於三世， 其德超眾聖， 顯殊異力行。 燒盡癡愛行， 志性存寂寞， 現行眾齊限， 今當嘆功勛。 最聖所過度， 眾生趣如幻， 為示若干變， 令人除自大。 適發心之頃， 普能悉曉了， 今嘆彼功勛， 眾生所奉敬。 睹苦惱眾生， 五徑生老患、 終亡憂戚危， 愛慾所傷害。 愍欲度此等， 故建廣尊慧， 當嘆此功勛， 且共一心聽。 施、戒、忍、精進、 一心以自娛、 權慧度無極， 施以無極慈。 悲喜樂於法， 百千劫護行， 今當嘆此行， 聽所說功德。 以求佛道故， 消千億垓身， 不貪惜軀命， 是為殊道真。 精勤為眾生， 常覆欲安己， 嘆能仁超行， 志懷愍哀慈， 無數千億載， 劫數嘆名稱。 以一毛取水， 尚可盡大海， 所行精進德， 過是不可喻。 且聽佛境界， 所現愍群庶， 為眾
【現代漢語翻譯】 現代漢語譯本 無數的佛陀（佛，Buddha），因眾生而生出諸佛子（諸佛子，Buddha's disciples）。 他們開化眾生，所立之道沒有邊際。 大家都一心聽聞，讚歎佛陀無與倫比。 供養佛陀是無限的，但他們已不執著于佛道。 他們瞭解眾生的慾望，不執著于『有人』的概念。 他們見到佛陀的功德，不依賴於佛陀的名號和功勛。 他們讚歎佛陀的尊貴行為，歡喜于佛陀的偉大。 他們已去除罪惡、塵垢和魔障，普遍顯現在過去、現在、未來三世。 他們的德行超越所有聖賢，顯現出殊勝的力量。 他們燒盡癡愛之行，心性保持寂靜。 他們所展現的行為與眾生齊平，現在應當讚歎他們的功勛。 他們超越了最神聖的境界，眾生所追求的如同幻影。 他們爲了開示，展現種種變化，使人去除自大之心。 在他們剛剛發心的那一刻，就能普遍地瞭解一切。 現在讚歎他們的功勛，是眾生所應當奉敬的。 他們看到受苦惱的眾生，在五道（五道，five paths of reincarnation）中經歷生老病死之苦。 最終會因憂愁、悲傷和危險而滅亡，被愛慾所傷害。 他們憐憫並想要度化這些眾生，所以建立了廣大的尊貴智慧。 應當讚歎他們的功勛，大家一起一心聽聞。 他們以佈施（施，dāna）、持戒（戒，śīla）、忍辱（忍，kṣānti）、精進（精進，vīrya）為樂，一心自娛。 以權巧的智慧度過無極，施予無極的慈悲。 他們以悲、喜、樂於佛法，在百千劫中守護修行。 現在應當讚歎他們的修行，聽聞他們所說的功德。 爲了求得佛道，他們消磨了千億垓的身軀。 不貪戀、不珍惜自己的生命，這是殊勝的真道。 他們精勤地為眾生，常常想要覆蓋並安穩自己。 讚歎能仁（能仁，Śākyamuni Buddha）的超凡行為，心懷憐憫和慈悲。 無數千億載的劫數，都在讚歎他們的名稱。 即使用一根毛髮取水，尚且可以窮盡大海。 他們所行的精進功德，超過這個比喻所能形容的。 且聽佛陀的境界，所展現的憐憫眾生之情。 爲了眾生
【English Translation】 English version Countless Buddhas (Buddha), through beings, give rise to all Buddha's disciples (Buddha's disciples). They enlighten sentient beings, and the path they establish has no boundaries. Everyone listens with one mind, praising the Buddha as unparalleled. Offering to the Buddha is limitless, yet they are not attached to the Buddha's path. They understand the desires of beings, not clinging to the concept of 'someone'. They see the merits of the Buddha, not relying on the Buddha's name and achievements. They praise the Buddha's noble actions, rejoicing in the Buddha's greatness. They have removed sin, defilement, and demonic obstacles, universally appearing in the three times: past, present, and future. Their virtues surpass all sages, manifesting extraordinary power. They burn away the actions of ignorant love, their nature remaining in tranquility. Their actions are on par with all beings, and now their merits should be praised. They have transcended the most sacred realm, and what beings pursue is like an illusion. To reveal the truth, they manifest various transformations, causing people to remove their arrogance. At the very moment they generate the aspiration, they can universally understand everything. Now, their merits are praised, and they are to be revered by all beings. They see suffering beings, experiencing birth, old age, sickness, and death in the five paths (five paths of reincarnation). Ultimately, they perish due to sorrow, grief, and danger, harmed by love and desire. They pity and wish to liberate these beings, therefore establishing vast and noble wisdom. Their merits should be praised, and everyone should listen with one mind. They find joy in giving (dāna), morality (śīla), patience (kṣānti), and diligence (vīrya), entertaining themselves with one mind. They cross the boundless with skillful wisdom, bestowing boundless compassion. They are compassionate, joyful, and delighted in the Dharma, protecting their practice for hundreds of thousands of kalpas. Now, their practice should be praised, and their merits should be heard. To seek the Buddha's path, they have worn away countless bodies. Not greedy or attached to their own lives, this is the true and extraordinary path. They diligently work for sentient beings, always wanting to cover and secure themselves. Praising the extraordinary actions of the Sage (Śākyamuni Buddha), their hearts are filled with pity and compassion. For countless billions of kalpas, their names are praised. Even if one were to take water with a single hair, the ocean could still be exhausted. The merits of their diligent practice surpass this analogy. Listen to the Buddha's realm, and the compassion shown to all beings. For the sake of beings
生之故， 長清白德本。 志性不卒暴、 不厭道法樂， 建立眾生處， 慧江淵智樹。 世尊如天地， 群黎常戴仰， 慈濡愍為根、 護禁仁為莖、 尊勛慧華葉， 戒香甚清凈。 悟諸不覺意， 眾生愛敬行， 無著等蓮華， 眾生見歸命。 解脫為種稷， 身本性懷慈， 智慧善權術， 五枝度彼岸。 禪葉、神通華、 一切智慧實、 神足尊法樹， 弘覆於三界。 本修清凈跡， 長育廣慧義， 師子頸頤念， 智慧凈繒首。 空慧義第一， 慈愍度世明， 無我如師子， 能吼降眾魔。 得越生死曠， 眾民邪塵欲， 度所有家業， 奉要行除愚。 迷惑示正路， 顯佛無上道， 立志無恐畏， 為殊勝導師。 眾生淫、怒、癡、 冥塵若干弊， 長夜隨有為， 苦父母所惱。 見群黎出生， 以哀療愛慾， 講八萬四千， 用治棄眾病。 此降伏魔塵， 以法訓眾生， 棄惡無所習， 求嚴凈佛德。 解法兩足帝、 一切智慧尊， 以賢聖之財， 實廣覺冥眾。 戒、三昧自娛， 以聖凈智慧， 用明達刀刃， 度塵無恐懼。 作變於法幻， 因轉最法輪， 亦不
【現代漢語翻譯】 現代漢語譯本 生命的本源，在於培養清白高尚的德行。 意志和性情不急躁暴烈，不厭倦追求佛法的喜悅。 建立眾生安身立命之處，如同智慧的江河，淵博的智慧之樹。 世尊如同天地一般，眾生常常敬仰他。 慈悲的滋潤以憐憫為根本，守護戒律以仁愛為莖幹。 尊貴的功勛是智慧的花葉，戒律的香氣非常清凈。 覺悟那些不覺悟的心意，眾生因此愛戴敬仰並付諸行動。 如同不執著的蓮花，眾生見到便歸依並獻上生命。 解脫是所播種的穀物，身體的本性懷有慈悲。 智慧善巧方便，用五種方法度過生死彼岸。 禪定是葉，神通是花，一切智慧是果實。 神足是尊貴的法樹，庇護覆蓋著三界。 根本在於修習清凈的足跡，增長培育廣大的智慧之義。 如同獅子般莊嚴的頸項和下巴，智慧如同潔凈的頭巾。 空性的智慧是第一義諦，慈悲憐憫是度化世間的光明。 無我的境界如同獅子，能夠怒吼降伏一切魔障。 得以超越生死的曠野，眾生擺脫邪惡的塵垢和慾望。 度脫所有世俗的牽絆，奉行要義以去除愚癡。 為迷惑者指明正道，彰顯佛陀無上的道法。 立下志願毫無恐懼，成為殊勝的導師。 眾生的淫慾、嗔怒、愚癡，如同黑暗的塵垢和各種弊病。 長夜裡隨順有為法，被痛苦和父母所困擾。 見到眾生出生，用悲哀來治療愛慾。 宣講八萬四千法門，用來醫治眾生的各種疾病。 以此降伏魔的塵垢，用佛法訓誡眾生。 捨棄惡行不再習染，追求莊嚴清凈的佛陀功德。 通達佛法的兩足尊，一切智慧的至尊。 用賢聖的財富，真實地開闊覺悟那些在黑暗中的眾生。 以戒律和禪定自娛，用聖潔的智慧。 用明利的智慧之刃，度脫塵世而無所畏懼。 在佛法中變化示現，因此轉動最殊勝的法輪。 也不...
【English Translation】 English version The origin of life lies in cultivating pure and noble virtues. One's will and nature should not be impatient or violent, nor should one tire of seeking the joy of the Dharma. Establish a place for sentient beings to settle down, like a river of wisdom, a vast tree of wisdom. The World Honored One is like heaven and earth, and sentient beings always look up to him with reverence. The nourishment of compassion has its roots in mercy, and the protection of precepts has its stem in benevolence. Noble merits are the leaves of wisdom, and the fragrance of precepts is very pure. Awaken those who are not awakened, and sentient beings will love, respect, and act accordingly. Like a lotus flower that is not attached, sentient beings see it and take refuge, offering their lives. Liberation is the seed that is sown, and the nature of the body is filled with compassion. Wisdom is skillful and expedient, using five methods to cross the shore of birth and death. Meditation is the leaf, supernatural powers are the flower, and all wisdom is the fruit. Supernatural powers are the noble Dharma tree, sheltering and covering the three realms. The foundation lies in practicing pure footprints, growing and nurturing the vast meaning of wisdom. Like the dignified neck and chin of a lion, wisdom is like a clean headscarf. The wisdom of emptiness is the first principle, and compassion is the light that saves the world. The state of no-self is like a lion, able to roar and subdue all demonic obstacles. One can transcend the wilderness of birth and death, and sentient beings can be free from evil dust and desires. Liberate all worldly attachments, and practice the essentials to remove ignorance. Point out the right path for those who are confused, and reveal the unsurpassed Dharma of the Buddha. Establish a vow without fear, and become an excellent guide. The lust, anger, and ignorance of sentient beings are like dark dust and various evils. In the long night, they follow conditioned phenomena, troubled by suffering and parents. Seeing sentient beings being born, use sorrow to heal desire. Preach the eighty-four thousand Dharma doors, to cure all kinds of diseases of sentient beings. Use this to subdue the dust of demons, and use the Dharma to teach sentient beings. Abandon evil deeds and no longer be tainted, and pursue the solemn and pure merits of the Buddha. The two-footed honored one who understands the Dharma, the supreme of all wisdom. Use the wealth of the wise and holy to truly enlighten those in darkness. Enjoy oneself with precepts and meditation, and use holy wisdom. Use the sharp blade of wisdom to cross the world without fear. Transform and manifest in the Dharma, and thus turn the most excellent Dharma wheel. Also not...
退回還， 一切異學意。 曉了深盡慧， 普生其法味， 覺意寶神足， 開難化民庶。 住千通慧力， 嚴凈三為君， 斯為大慧海， 無雙說無盡。 以越度世俗， 不著三處眾； 以成禪神通， 慧如山不動。 其有比清凈， 無及智慧明， 德聖超須彌， 愍住眾生仰； 性強若金剛， 所修皆要固， 其心不可毀， 重法奉普智。 游眾魔塵欲， 在世住無畏， 消恩愛然熾， 總攝俗群黎。 普佈於慈雨， 演愍哀光㷿； 四神足雷鳴， 能仁寂暢音。 雨四分別辨、 清和八品道， 以此大陰雨， 清滅眾塵勞。 智垣墻恥塹， 𥩳法幢為幡， 聖如墻解門， 意念守門者。 四諦成徑路， 凈神足嚴跡， 法幻為城郭， 主三界降魔。 樹心一切智， 堅住足飛行， 如鳥獨遊行， 慈愍為明曜。 教化如鳳凰， 眾生無能逮， 拔度生死海， 立志上泥洹。 以戒、定道場， 興慧華鬘凈， 以明消塵勞， 枯竭恩愛流。 增長藥根力， 凈眾佛上道， 則奮法日光， 以照眾生界。 法境場等凈， 不捨等眾生， 一切照諸學、 聲聞、緣覺乘。 心普見三
【現代漢語翻譯】 現代漢語譯本 摒棄一切外道的見解。 通曉深奧的智慧，普遍使眾生領悟佛法的真諦。 覺悟的意念、寶貴的禪定、神奇的足跡，開啟難以教化的民眾。 安住于千種通達的智慧力量，以戒、定、慧三者來莊嚴自身，成為眾生的君主。 這是廣闊無邊的智慧海洋，無與倫比，宣說不盡。 以此超越世俗，不執著於三界眾生。 以此成就禪定和神通，智慧如山般不可動搖。 他的清凈無與倫比，智慧光明無比。 他的德行聖潔，超越須彌山，慈悲地安住，讓眾生仰慕。 他的意志堅強如金剛，所修行的都是堅固的要義。 他的心不可摧毀，重視佛法，奉行普遍的智慧。 遊歷于眾魔的塵欲之中，在世間安住而無所畏懼。 消滅恩愛熾盛的火焰，總攝世俗的民眾。 普遍降下慈悲的甘霖，散發憐憫哀傷的光芒。 四神足如雷鳴般震懾，能仁（佛陀）發出寂靜而暢快的音聲。 降下四種分別辯才的雨水，宣說清凈平和的八正道。 以此大雨，清凈滅除眾生的塵勞煩惱。 以智慧為城墻，以慚愧為護城河，豎立法幢作為旗幟。 聖者如城墻的解脫之門，意念是守門的人。 四諦是通往解脫的路徑，清凈的神足是莊嚴的足跡。 以佛法幻化為城郭，主宰三界，降伏魔障。 以一切智為樹心，堅定地安住，足跡飛行。 如鳥兒獨自飛翔，以慈悲為光明照耀。 教化眾生如鳳凰，眾生無法追趕上。 拔度眾生脫離生死苦海，立志達到涅槃的彼岸。 以戒、定為道場，興起智慧的花鬘，清凈自身。 以光明消除塵勞煩惱，枯竭恩愛之流。 增長藥草的根力，清凈眾佛所行的無上之道。 於是奮起佛法的日光，照耀眾生界。 佛法境界的道場清凈平等，不捨棄任何眾生。 一切都照耀著諸位學人，包括聲聞乘和緣覺乘。 心中普遍見到三世。
【English Translation】 English version Turn back and abandon all the views of other schools. Understanding profound wisdom, universally enabling beings to taste the flavor of the Dharma. The awakened mind, precious samadhi, and miraculous footprints, opening up the difficult-to-transform populace. Dwelling in the power of a thousand penetrating wisdoms, using morality, concentration, and wisdom to adorn oneself, becoming the ruler of beings. This is the vast ocean of wisdom, unparalleled, and its teachings are inexhaustible. With this, transcending the mundane, not clinging to the beings of the three realms. With this, achieving samadhi and supernatural powers, wisdom as immovable as a mountain. His purity is unmatched, his wisdom light is unparalleled. His virtue is sacred, surpassing Mount Sumeru, compassionately dwelling, allowing beings to admire. His will is as strong as diamond, all that he cultivates are firm essentials. His heart cannot be destroyed, valuing the Dharma, and upholding universal wisdom. Wandering among the dust of demons' desires, dwelling in the world without fear. Extinguishing the flames of passionate love, encompassing the secular populace. Universally showering the rain of compassion, emitting the light of pity and sorrow. The four miraculous powers thunder like thunder, the Muni (Buddha) emits a peaceful and joyful sound. Pouring down the rain of the four analytical eloquences, proclaiming the pure and peaceful Eightfold Path. With this great rain, purifying and extinguishing the dust and afflictions of beings. Using wisdom as the city wall, shame as the moat, erecting the Dharma banner as the flag. The sage is like the gate of liberation in the city wall, the mind is the gatekeeper. The Four Noble Truths are the path to liberation, the pure miraculous powers are the adorned footprints. Using the Dharma as an illusionary city, ruling the three realms, subduing the demons. Using all-knowing wisdom as the heart of the tree, firmly dwelling, footprints flying. Like a bird flying alone, using compassion as the illuminating light. Teaching beings like a phoenix, beings cannot catch up. Rescuing beings from the sea of birth and death, aspiring to reach the shore of Nirvana. Using morality and concentration as the place of practice, raising the garland of wisdom, purifying oneself. Using light to eliminate dust and afflictions, drying up the flow of passionate love. Increasing the root power of the medicinal herbs, purifying the supreme path walked by all Buddhas. Then, raising the sunlight of the Dharma, illuminating the realm of beings. The Dharma realm is pure and equal, not abandoning any beings. Everything illuminates all learners, including the Sravakas and Pratyekabuddhas. The mind universally sees the three times.
世， 消念所增損， 意聖慧超異， 暢眾生如空。 於法得自在， 在眾嚴德像， 興明執金剛， 常立在法地。 身相若干好， 清凈超諸世， 為眾積經典， 群黎最尊法。 以越於三世， 愛網、眾塵勞， 慈愍諸世俗， 樂法作慈護。 現身於三界， 法音告一切， 清凈猶如梵， 濟邪見無樂。 清凈度生死， 境界法豪尊， 不復重退還， 大意攝蠕動。 法尊超於世， 以慧懷來眾， 一切功勛最， 大稱普流世。 自然如虛空， 除一切顛倒， 在眾造超異， 永不著諸界。 普入清凈行， 亦建立眾生， 其智極玄妙， 斯慧凈復凈。 權便曠如地， 普遍五眾生； 其慈猶如水， 洗除眾塵欲。 以慧消愛慾， 拔濟眾穿漏， 世尊無崖底， 游三界如風。 斯黨猶如寶， 濟諸貧乏道； 如金剛無侶， 棄三處諸見。 其音若干品， 普德嚴三界， 尊如夜明珠， 其行立首頂。 功勛如眾華， 覺意以自娛， 斯等如華鬘， 超世誓正愿。 其戒香清凈， 完具無缺漏， 以凈涂法香， 慧佈於三處； 其行如高蓋， 覆去塵勞欲， 以跱立慧幢，
【現代漢語翻譯】 現代漢語譯本 在世間，消除了由念頭產生的增減變化， 聖者的智慧超凡脫俗，能使眾生像虛空一樣暢通無阻。 對於佛法獲得自在，在眾人中莊嚴地展現德行， 興起光明，手持金剛杵（象徵堅不可摧的智慧），永遠屹立在佛法的土地上。 身相具有種種美好之處，清凈超越世間一切， 為眾生積累經典，是所有眾生最尊崇的佛法。 超越過去、現在、未來三世，擺脫愛慾的束縛和塵世的煩惱， 慈悲憐憫世俗之人，以佛法為樂，作為慈愛的庇護。 在欲界、色界、無色界三界顯現身形，以佛法之音告誡一切眾生， 清凈如同梵天（象徵清凈），救濟那些持有邪見而不得安樂的人。 清凈地度脫生死輪迴，所處的境界是佛法中最尊貴的， 不再退轉，以大愿攝受一切有情眾生。 佛法至尊超越世間，以智慧引導眾生前來， 一切功德中最殊勝，大名聲普遍流傳於世。 自然而然如同虛空，消除一切顛倒妄想， 在眾人中創造超凡的境界，永遠不執著於三界。 普遍進入清凈的修行，也建立眾生， 他的智慧極其玄妙，這種智慧清凈又清凈。 權宜之法廣大如大地，普遍利益五道眾生（地獄、餓鬼、畜生、人、天）， 他的慈悲猶如水，洗滌眾生的塵垢和慾望。 以智慧消除愛慾，救拔眾生脫離煩惱的漏洞， 世尊的功德無邊無際，在三界中游化如同風一樣自由。 佛法僧三寶如同珍寶，救濟那些貧乏困苦的人， 如同金剛一樣無與倫比，捨棄對三處的執著和見解。 他的聲音有種種品類，以普遍的德行莊嚴三界， 尊貴如同夜明珠，他的行為是最高的典範。 功德如同各種鮮花，以覺悟的意念自娛自樂， 這些功德如同花鬘，超越世間，發下正愿。 他的戒律之香清凈，圓滿具足沒有缺失， 以清凈的戒香塗抹佛法，將智慧佈施於三處（身、口、意）， 他的行為如同高高的傘蓋，遮蔽塵世的煩惱和慾望， 以堅定不移的意志樹立起智慧的旗幟。
【English Translation】 English version In the world, eliminating the increases and decreases caused by thoughts, The wisdom of the sage is extraordinary, allowing sentient beings to be as unobstructed as the void. Having attained freedom in the Dharma, displaying virtuous conduct with dignity among the assembly, Raising the light, holding the vajra (symbolizing indestructible wisdom), forever standing on the ground of the Dharma. The physical form possesses various beautiful qualities, pure and surpassing all in the world, Accumulating scriptures for sentient beings, it is the most revered Dharma for all beings. Transcending the three times of past, present, and future, escaping the bonds of desire and worldly afflictions, Compassionately pitying worldly people, taking joy in the Dharma, acting as a compassionate protector. Manifesting in the three realms of desire, form, and formlessness, admonishing all beings with the sound of the Dharma, Pure like Brahma (symbolizing purity), saving those who hold wrong views and find no joy. Purely crossing over the cycle of birth and death, the realm one dwells in is the most honorable in the Dharma, Never retreating, embracing all sentient beings with great vows. The Dharma is supreme, surpassing the world, guiding beings to come with wisdom, The most excellent of all merits, the great name is spread throughout the world. Naturally like the void, eliminating all inverted delusions, Creating an extraordinary realm among the assembly, never clinging to the three realms. Universally entering pure practice, also establishing sentient beings, His wisdom is extremely profound, this wisdom is pure and even purer. Expedient means are vast like the earth, universally benefiting beings in the five paths (hell, hungry ghosts, animals, humans, gods), His compassion is like water, washing away the dust and desires of sentient beings. Eliminating desire with wisdom, rescuing beings from the loopholes of afflictions, The World Honored One's merits are boundless, wandering in the three realms as freely as the wind. The Three Jewels of Buddha, Dharma, and Sangha are like treasures, saving those who are poor and suffering, Like a vajra, unparalleled, abandoning attachments and views in the three places. His voice has various qualities, adorning the three realms with universal virtue, Honorable like a night-shining pearl, his conduct is the highest example. Merits are like various flowers, taking joy in the thought of enlightenment, These merits are like garlands, surpassing the world, making righteous vows. The fragrance of his precepts is pure, complete and without deficiency, Anointing the Dharma with the pure fragrance of precepts, bestowing wisdom in the three places (body, speech, mind), His conduct is like a high canopy, covering the afflictions and desires of the world, Establishing the banner of wisdom with unwavering will.
執意無二跡； 以行雜幡彩， 修慧而懸智， 諦羞恥衣服， 以德覆眾生。 無量界居乘， 馳游於三世， 調定如龍象， 其心常堅住。 神足游三世， 越度大重擔， 亦如大龍王， 所布云法水； 亦如靈瑞華， 眾人所難遇。 斯等如勇好， 降魔拔塵勞， 亦如無轉輪， 導師所頒宣。 現群黎終始， 如冥中火炬； 其德如江河， 順路如流水。 斯等如橋樑， 常執載一切； 如嚴凈舟船， 以慧愿度淵； 亦復如船師， 住眾明地最。 遊觀夜娛樂， 為眾顯真樂， 以慧法脫門， 嚴慧凈宮殿。 亦復如眾藥， 消除塵勞病； 如雪山雜藥， 妙慧為屋宅。 其行如正覺， 慧寤諸睡寐； 其道平等覺， 等心了眾生。 斯所從來處， 如勝行誠信， 猶若一切智， 入普門慧室。 斯等多所化， 濟若干眾生， 以自在佛慧， 游一切智界。 其力不可量， 一切莫能當； 其慧無所畏， 解慧曉眾生， 一切民庶像、 顏貌、名無濟。 諸色皆平等， 字類、諸音聲， 悉度眾色像， 離名音能現。 一切眾生類， 不任宣德耀， 其修此功勛， 舍
【現代漢語翻譯】 現代漢語譯本 執著于『無』和『有』的二元對立是毫無意義的； 以各種幡旗綵帶裝飾修行，通過修習智慧來展現其卓越的見解， 以慚愧心為衣，以德行覆蓋眾生。 他們安住于無量世界，馳騁於過去、現在、未來三世， 調伏自身如同龍像一般，內心堅定不移。 以神通力遊歷三世，超越了沉重的負擔， 也像偉大的龍王一樣，佈施法雨； 又像靈瑞之花，為眾人所難得一見。 這些人如同勇士，降伏魔障，拔除塵世的煩惱， 也像無上的轉輪聖王，宣說真理。 他們向眾生揭示生命的始終，如同黑暗中的火炬； 他們的德行如同江河，順應規律，如流水般自然。 這些人如同橋樑，承載一切眾生； 如同莊嚴潔凈的船隻，以智慧和願力渡過苦海； 也如同船師，安住于眾生中最明智的地位。 他們遊觀世間的享樂，為眾生展現真正的快樂， 以智慧之法打開解脫之門，莊嚴智慧的宮殿。 他們也像各種良藥，消除塵世的煩惱病； 如同雪山上的各種藥材，以微妙的智慧為居所。 他們的行為如同正覺者，以智慧喚醒沉睡的眾生； 他們的道路平等無礙，以平等心對待一切眾生。 他們所來之處，如同殊勝的修行和誠信， 猶如一切智者，進入普門智慧之室。 這些人教化了眾多眾生，救度了無數生命， 以自在的佛陀智慧，遊歷於一切智慧的境界。 他們的力量不可估量，無人能與之匹敵； 他們的智慧無所畏懼，以智慧開解眾生， 一切民眾的形象、容貌、名字都毫無意義。 一切色相都是平等的，文字、語言、聲音， 都能超越一切色相，脫離名相和聲音而顯現。 一切眾生都無法完全宣揚他們的功德， 他們修習此等功德，捨棄了世間的一切。
【English Translation】 English version Clinging to the duality of 'non-being' and 'being' is meaningless; They adorn their practice with various banners and streamers, displaying their profound insights through the cultivation of wisdom, Using shame as their garment, they cover all beings with virtue. They dwell in immeasurable realms, traversing the three worlds of past, present, and future, Taming themselves like dragons and elephants, their hearts remain steadfast. With supernatural powers, they travel through the three worlds, transcending heavy burdens, Also like great dragon kings, they bestow the rain of Dharma; And like auspicious flowers, they are rarely encountered by the masses. These individuals are like warriors, subduing demons and eradicating worldly afflictions, Also like the supreme wheel-turning kings, they proclaim the truth. They reveal the beginning and end of life to all beings, like torches in the darkness; Their virtues are like rivers, flowing naturally in accordance with the laws. These individuals are like bridges, bearing all beings; Like magnificent and pure ships, they cross the sea of suffering with wisdom and vows; And like ship captains, they dwell in the most enlightened position among beings. They observe worldly pleasures, revealing true joy to all beings, Opening the gate of liberation with the wisdom of Dharma, adorning the palace of wisdom. They are also like various medicines, eliminating the diseases of worldly afflictions; Like various herbs on the snowy mountains, they dwell in the abode of subtle wisdom. Their actions are like those of the fully enlightened ones, awakening sleeping beings with wisdom; Their path is equal and unobstructed, treating all beings with equanimity. The place from which they come is like supreme practice and integrity, Like all-knowing ones, they enter the chamber of universal wisdom. These individuals have transformed countless beings, saving numerous lives, With the unhindered wisdom of the Buddha, they travel in the realm of all wisdom. Their power is immeasurable, and no one can match them; Their wisdom is fearless, enlightening beings with wisdom, The images, appearances, and names of all people are meaningless. All forms are equal, words, languages, and sounds, Can transcend all forms, manifesting beyond names and sounds. All beings cannot fully proclaim their merits, They cultivate such merits, abandoning all worldly things.
非建立法。 現在為慧父， 以遠有無際， 則為一切智， 于慧第一明。 嗟入無著行， 遵敬歡悅世， 解了諸法門， 如幻常空寂。 往古願行哀， 亦承佛聖旨， 離慢顯惠門， 而現若干變。 皆共一心聽， 菩薩之功勛， 則以一身形， 廣現無數德、 無心意境界， 眾生不見心。 演出一音聲， 越諸辭境界， 隨一切群黎， 言語而班宣。 以舍眾生身， 欲報所行體， 解音無所有， 而暢眾聲教。 心寂寞顯耀， 覺諦如虛空， 黎庶世各異， 亦為示若干。 究竟無有身， 尚復現有形？ 隨眾之所生， 得立報應果。 皆入諸所生， 不著于所生， 己身如虛空， 不想若干人。 其身不可量， 明智悉能現， 奉敬天人尊， 歸世一切智。 華香、雜搗香、 妓樂、繒幡蓋、 身命自投地， 供養上聖尊。 住一最勝下， 皆立諸佛前， 睹見諸眾舍， 常問無等倫。 聞法逮三昧， 一臺無量門， 從本所學住， 意勇現無量。 善權智慧業， 以度于彼岸， 曉眾生如幻， 自致得佛道。 遍見別異心、 無量色音聲， 入于求望想， 無著普
【現代漢語翻譯】 現代漢語譯本 非建立法。 現在是智慧之父，遠離有和無的界限， 因此成為一切智者，在智慧上最為明晰。 讚歎進入無執著的修行，遵循、尊敬並歡喜於世間， 理解一切法門，如同幻象般恒常空寂。 過去所發的愿和所行的善，也承蒙佛的聖旨， 遠離傲慢，彰顯智慧之門，從而顯現出種種變化。 都以一心來聽，菩薩的功德和勛勞， 便以一身的形體，廣泛顯現無數的功德。 沒有心意和境界，眾生無法看見心。 發出一種聲音，超越一切言辭的界限， 隨著一切眾生，用他們的語言來宣講。 爲了捨棄眾生的身體，想要報答所修行的本體， 理解聲音的無所有，從而暢達地宣講各種教誨。 心寂靜而顯耀，覺悟真理如同虛空， 民眾和世間各有不同，也為他們示現種種。 究竟沒有身體，尚且能夠顯現有形？ 隨著眾生所生之處，得以建立報應的果報。 都進入各種所生之處，卻不執著于所生之處， 自身如同虛空，不執著于任何的人。 其身不可衡量，明智都能夠顯現， 奉敬天人所尊崇的，歸依世間一切智者。 用鮮花、各種搗碎的香、音樂、絲綢幡蓋， 甚至捨棄自身性命，來供養至上的聖尊。 安住于最殊勝的境界，都站立在諸佛面前， 看到各種眾生的居所，常常請教無與倫比的真理。 聽聞佛法而獲得三昧（samadhi，禪定），一個法臺顯現無量的法門， 從根本所學之處安住，心意勇猛地顯現無量。 善巧方便的智慧事業，用來度過彼岸， 明瞭眾生如同幻象，自己最終證得佛道。 普遍見到各種不同的心、無量的色和聲音， 進入到求望和想像中，無執著地普遍存在。
【English Translation】 English version Non-establishment Dharma. Now, as the father of wisdom, far from the boundaries of existence and non-existence, Therefore, becoming the all-knowing one, the most clear in wisdom. Praising the entry into the practice of non-attachment, following, respecting, and rejoicing in the world, Understanding all Dharma gates, like illusions, constantly empty and still. The vows made and good deeds done in the past, also receiving the Buddha's holy decree, Away from arrogance, revealing the gate of wisdom, thus manifesting various transformations. All listen with one mind, to the merits and achievements of the Bodhisattva, Then, with one body form, widely manifesting countless virtues. Without mind or realm, sentient beings cannot see the mind. Uttering one sound, transcending all boundaries of words, Following all sentient beings, proclaiming with their languages. In order to abandon the bodies of sentient beings, wanting to repay the essence of practice, Understanding the non-existence of sound, thus fluently proclaiming various teachings. The mind is tranquil and radiant, realizing the truth like emptiness, The people and the world are different, also showing them various manifestations. Ultimately without a body, how can there still be a form? According to where sentient beings are born, the fruits of karmic retribution are established. All enter various places of birth, yet not attached to the places of birth, The self is like emptiness, not attached to any person. The body is immeasurable, wisdom can manifest all, Revering the honored one of gods and humans, taking refuge in the all-knowing one of the world. With flowers, various crushed incense, music, silk banners and canopies, Even sacrificing one's own life, to make offerings to the supreme holy one. Dwelling in the most supreme state, all stand before the Buddhas, Seeing the dwellings of various sentient beings, constantly asking about the incomparable truth. Hearing the Dharma and attaining samadhi (禪定), one platform manifests countless Dharma gates, Dwelling in the fundamental learning, the mind courageously manifests immeasurable things. Skillful means of wisdom, used to cross to the other shore, Understanding sentient beings as illusions, ultimately attaining Buddhahood. Universally seeing various different minds, immeasurable colors and sounds, Entering into seeking and imagination, universally existing without attachment.
現眾。 或復現第一， 為眾生顯心； 或有行道者， 見無量黎庶。 佈施、戒、忍辱、 精進、禪、智惠， 或受梵跡行、 或現上妙行、 或有行成滿， 得忍示瞋恚。 一及生究竟， 或阿惟顏佛、 或顯聲聞像、 或復為緣覺， 億載國現滅、 亦復不滅度； 或斯刀利、釋、 須倫、梵天王、 玉女、諸眷屬； 或復獨遊步， 比丘心寂寞； 或復為國主， 入法網慧界； 或顯妙色像， 從天而沒來； 或現女人像， 所度于無極； 或現在露精； 或在廣欲禪。 若積忍辱業， 曉逮真諦地， 現目見心行： 或示入胞胎， 于胎成正覺， 而復轉法輪； 或生顯滅度、 或復學伎術、 女人中三昧。 眾業已備悉， 現棄國捐王； 或復佛樹下， 逮成最正覺； 或現轉法輪， 顯現若干品； 或佛化眾生， 遍億千國土， 示現不退行。 佛亦無寂業， 入想度無極， 游于億千劫。 一心所顯現， 境界百千劫， 諸想、無有想， 為眾現劫數。 無疑、無所說， 而現有周旋， 見有作寂業， 普降於眾生。 皆由降伏勝， 彼處為澹泊， 佛國眾生界，
【現代漢語翻譯】 現代漢語譯本 現在顯現於大眾之中。 有時顯現為第一，為眾生揭示心性； 有時有修行者，見到無量的民眾。 佈施、持戒、忍辱、精進、禪定、智慧， 或者接受梵天的修行方式，或者顯現殊勝的修行； 有時有修行圓滿者，得到忍辱而示現瞋恚。 一生即達到究竟，或者成為阿惟顏佛（無上正等正覺的佛）， 或者顯現聲聞的形象，或者又成為緣覺（獨自覺悟者）， 億萬國土顯現生滅，也並不真正滅度； 或者顯現為忉利天（欲界第二天）的帝釋天（天神之王），須倫天（夜摩天）的梵天王（色界初禪天之主）， 玉女（天女）以及諸眷屬；或者獨自游步， 比丘（出家男眾）內心寂靜；或者成為國王， 進入法網的智慧境界；或者顯現美妙的色身形象， 從天界降臨；或者顯現女人的形象， 所度化的眾生無量無邊；或者顯現為露精（精液）， 或者處於廣大的欲禪（色界禪定）。如果積累忍辱的業力， 通曉達到真諦的境界，就能親眼見到心的執行： 或者示現入胎，在胎中成就正覺， 然後轉法輪（宣說佛法）；或者示現出生、顯現滅度， 或者學習各種技藝，在女人中修習三昧（禪定）。 各種業行已經完備，顯現捨棄國家和王位； 或者在菩提樹下，成就最正等正覺； 或者顯現轉法輪，顯現若干品類； 或者佛陀教化眾生，遍佈億千國土， 示現不退轉的修行。佛陀也沒有寂滅的業行， 進入無邊的禪定，遊歷于億千劫。 一心所顯現的，境界經歷百千劫， 各種有想、無想，為眾生顯現劫數。 無疑、無所說，而顯現有周旋， 見到有作寂滅的業行，普遍降臨于眾生。 都是由於降伏了殊勝的境界，那個地方是清凈的， 佛國和眾生界，
【English Translation】 English version Now appearing among the assembly. Sometimes appearing as the foremost, revealing the mind to sentient beings; Sometimes there are practitioners who see countless people. Giving, keeping precepts, patience, diligence, meditation, wisdom, Or accepting the practices of Brahma, or manifesting supreme practices; Sometimes there are practitioners who have attained perfection, gaining patience and showing anger. One life reaches the ultimate, or becomes an Aviveyan Buddha (a Buddha of unsurpassed perfect enlightenment), Or manifesting the image of a Shravaka (a disciple who hears the teachings), or again becoming a Pratyekabuddha (a solitary enlightened one), Billions of lands appear and disappear, yet they do not truly pass away; Or appearing as Sakra (king of the gods) of Trayastrimsa Heaven (the second heaven of the desire realm), Brahma (lord of the first dhyana heaven of the form realm) of Suyama Heaven (the third heaven of the desire realm), Celestial maidens and their retinues; or walking alone, A Bhikshu (monk) with a tranquil mind; or becoming a king, Entering the wisdom realm of the Dharma net; or manifesting a beautiful form, Descending from the heavens; or manifesting the form of a woman, The sentient beings liberated are boundless; or manifesting as semen, Or being in the vast desire meditation (form realm meditation). If one accumulates the karma of patience, Understanding and reaching the realm of truth, one can see the workings of the mind with one's own eyes: Or showing entry into the womb, achieving enlightenment in the womb, And then turning the Dharma wheel (teaching the Dharma); or showing birth, showing passing away, Or learning various skills, practicing Samadhi (meditation) among women. All kinds of karmic actions are complete, showing the abandonment of the country and the throne; Or under the Bodhi tree, attaining the most perfect enlightenment; Or showing the turning of the Dharma wheel, manifesting various categories; Or the Buddha teaching sentient beings, pervading billions of lands, Showing the practice of non-retrogression. The Buddha also has no karma of quiescence, Entering boundless meditation, traveling through billions of kalpas. What is manifested by one mind, the realm experiences hundreds of thousands of kalpas, Various thoughts, no thoughts, showing kalpas to sentient beings. Without doubt, without anything to say, yet showing circumambulation, Seeing the karma of quiescence being done, universally descending upon sentient beings. All are due to subduing the superior realms, that place is pure, The Buddha's land and the realm of sentient beings,
入諸法報應。 究竟百億劫， 所宣不可窮， 入眾生如是， 廣智曉黎庶。 則以一人身， 執無量變形； 亦以一幻術， 常悉週一切。 此說度無極， 教諸不學者， 解諸根通利， 中間調定本； 諸根得自在， 眾生無有業。 一根入諸根， 各各懷貪猗， 禪滅甚微妙， 所住諸入根。 是脫信施性， 不止塵欲行， 過去、當來心、 現在亦如是。 眾生度彼岸， 無去亦無來， 盡曉真諦行， 為眾演上法。 心如此若干， 心行塵無漏， 一心入正道， 甚解一切智。 心在佛無心， 住第一上慧， 一發心之頃， 解別自然慧。 神足度無極， 識別一切聖； 神通發念頃， 至無量載國， 普游亦如是。 億百那術劫， 宣智不可量， 不動普徹力。 幻師求財業， 眾中見諸像、 無色見諸色， 幻者無所有； 權慧亦如是， 入于廣法幻， 現若干種變， 普遍於世間。 如日在虛空， 清凈無微翳； 猶如清凈水， 見底之所有。 法界場凈然， 慧明為遠照， 見人界清凈， 心不住邪見。 如夢種種思， 覺則無所有， 無數億載歲， 長
【現代漢語翻譯】 現代漢語譯本 進入諸法報應的境界。 究竟在百億劫的時間裡，所宣說的道理是無窮無盡的， 進入眾生的世界也是如此，以廣大的智慧開導民眾。 能以一個人的身體，顯現無量無數的變化； 也能以一種幻術，時常周遍一切。 這說明度化眾生是無止境的，教導那些不學習的人， 使他們的根性通達順利，在中間調和確定根本； 使諸根得到自在，眾生不再受業力的束縛。 一根能入于諸根，各自懷有貪愛和執著， 禪定寂滅非常微妙，所安住的諸根也隨之寂滅。 這是脫離信施的本性，不再執著于塵世的慾望， 過去、未來、現在的心念，都是如此。 眾生度過生死苦海到達彼岸，沒有去也沒有來， 完全明瞭真諦的修行，為眾生演說最上乘的佛法。 心念如此種種，心行清凈無漏， 一心進入正道，深刻理解一切智慧。 心在佛的境界中無心，安住于第一最上的智慧， 在一念發心的瞬間，就能理解分別自然的智慧。 以神通之力度化無邊眾生，識別一切聖者； 神通在發唸的瞬間，就能到達無量國土， 普遍遊歷也是如此。在億百那由他劫的時間裡， 所宣說的智慧不可衡量，不動搖地普遍徹悟一切力量。 如同幻術師爲了求財，在眾人面前變現各種景象， 無色的能變現出有色的，幻術本身是虛無的； 權巧的智慧也是如此，進入廣大的佛法幻境， 顯現種種變化，普遍於世間。 如同太陽在虛空中，清凈沒有絲毫的遮蔽； 又如清澈的水，能看見水底的一切。 法界道場清凈光明，智慧的光明照耀遠方， 看見人界清凈，心中不再執著于邪見。 如同夢中種種思緒，醒來后一切都了無痕跡， 無數億載的歲月，長久地持續下去。
【English Translation】 English version Entering the realm of the retribution of all dharmas. Ultimately, throughout hundreds of millions of kalpas, what is proclaimed is inexhaustible, Entering the world of sentient beings is also like this, using vast wisdom to enlighten the common people. Able to use one person's body to manifest countless transformations; Also able to use one illusion to constantly pervade everything. This explains that the salvation of sentient beings is limitless, teaching those who do not learn, Enabling their faculties to be clear and smooth, harmonizing and establishing the root in the middle; Enabling the faculties to attain freedom, sentient beings are no longer bound by karma. One faculty can enter all faculties, each harboring greed and attachment, The samadhi of extinction is extremely subtle, and the faculties in which one dwells also become extinct. This is to break away from the nature of faith and giving, no longer attached to worldly desires, The past, future, and present thoughts are all like this. Sentient beings cross the sea of suffering to reach the other shore, there is no going and no coming, Completely understanding the practice of the true principle, expounding the supreme Dharma for sentient beings. Thoughts are like this in various ways, the mind's actions are pure and without outflows, With one mind entering the right path, deeply understanding all wisdom. The mind is without mind in the realm of the Buddha, dwelling in the first and supreme wisdom, In the instant of generating a thought, one can understand the wisdom of distinguishing nature. Using supernatural powers to save countless beings, recognizing all sages; Supernatural powers, in the instant of a thought, can reach countless lands, Universally traveling is also like this. In the time of hundreds of millions of nayutas of kalpas, The wisdom proclaimed is immeasurable, the power of unwavering universal enlightenment. Like a magician seeking wealth, manifesting various images in front of the crowd, The formless can manifest the formed, the illusion itself is empty; Expedient wisdom is also like this, entering the vast illusion of the Dharma, Manifesting various transformations, pervading the world. Like the sun in the sky, pure without the slightest obstruction; Like clear water, one can see everything at the bottom. The Dharma realm is pure and bright, the light of wisdom shines afar, Seeing the human realm as pure, the mind no longer clings to wrong views. Like various thoughts in a dream, when awakened, everything is without a trace, Countless millions of years, continuing for a long time.
夜不可盡。 自然法等然， 普現一切義， 竟住百千劫， 一時須盡慧。 處世間方俗， 如山頂門閫， 一切所暢音， 不想己說慧。 菩薩曉了此， 諸法自然爾， 隨眾生言向， 現法音無想。 譬如春夏日， 野馬人起想， 馳走謂有水， 虛渴益更甚； 眾生欲興如， 志求立解脫， 得慧無人想， 慈愍益更興。 佛說色如沫、 痛癢如水泡、 想悉如野馬、 行者譬芭蕉。 其心猶如幻， 識現若干變， 演五陰如此， 達者無所著。 諸入空自然， 隨己有所作， 以等於法界， 現離眾生土。 六事寂真諦， 說若干不定， 是為分別解。 諸法所猗著， 無來、無去處， 亦無常住處。 恩愛之報應， 罪福轉三世， 分別因緣生， 無住而拔者。 至成求本末， 依猗無所有， 了三世一等， 一時現若干。 在欲、無色界， 普能顯境土， 從行致三護， 濟脫於三處。 咨嗟宣三乘， 歸一一切智， 剖判法處處， 令度諸根原。 已解塵勞界， 自在普游居， 識念過去事， 明眼滅塵勞。 曠慧佛十力， 亦不得諸力， 覺一切空意， 現觀眾
【現代漢語翻譯】 現代漢語譯本 黑夜不會無盡。 自然之法平等顯現，普遍展現一切真義， 即使經歷百千劫的時間，也必須在瞬間用盡智慧。 身處世俗社會，如同站在山頂或門檻上， 一切所宣揚的言語，都不應執著于自己所說的智慧。 菩薩明白這個道理，一切法都是自然而然的， 隨著眾生的語言方向，展現佛法之音而無所執著。 譬如春夏時節，野馬（指海市蜃樓）使人產生幻覺， 奔跑著以為有水，虛假的渴望更加強烈； 眾生想要像這樣，立志尋求解脫， 獲得智慧而不執著於人相，慈悲之心會更加興盛。 佛說色（物質）如泡沫，痛癢的感覺如水泡， 想（思維）如同野馬，行（行為）如同芭蕉（中空無實）。 心就像幻象，識（意識）顯現出各種變化， 闡述五陰（色、受、想、行、識）的道理如此，通達的人不會執著。 諸入（六根）的空性是自然的，隨著各自的作為， 以平等對待法界，展現脫離眾生世界的境界。 六事（六根）的寂靜是真諦，所說的種種不定， 這是爲了分別解釋。一切法所依賴執著之處， 沒有來處，沒有去處，也沒有常住之處。 恩愛和報應，罪過和福報在三世中輪轉， 分別因緣而生，無所執著而能拔除。 達到成就，探求根本和末端，所依賴的都是空無所有， 明白三世平等，一時顯現種種。 身處慾望之中，而無所染著，普遍能夠顯現境界和國土， 從修行達到三護（身護、口護、意護），救濟脫離三處（欲界、色界、無色界）。 讚歎宣說三乘（聲聞乘、緣覺乘、菩薩乘），最終歸於一切智（佛的智慧）， 剖析法義，使之遍佈各處，令眾生度脫諸根的束縛。 已經解脫塵勞的束縛，自在地普遍遊歷， 憶念過去的事情，明眼（智慧）消滅塵勞。 佛的廣大智慧和十力（佛的十種力量），也無法獲得這些力量， 覺悟一切皆空的道理，展現給眾生觀看。
【English Translation】 English version The night cannot be endless. The laws of nature are equal, universally manifesting all meanings, Even after hundreds of thousands of kalpas, wisdom must be exhausted in an instant. Being in the secular world, like standing on a mountaintop or a threshold, All the words that are proclaimed should not be attached to one's own wisdom. Bodhisattvas understand this principle, all dharmas are natural, Following the direction of sentient beings' languages, manifesting the sound of Dharma without attachment. For example, in spring and summer, mirages (referring to 'wild horses') cause illusions, Running, thinking there is water, the false thirst becomes even stronger; Sentient beings want to be like this, aspiring to seek liberation, Gaining wisdom without attachment to the idea of self, compassion will flourish even more. The Buddha said that form (matter) is like foam, the feeling of pain and itching is like a water bubble, Thought (thinking) is like a mirage, action (behavior) is like a banana tree (empty inside). The mind is like an illusion, consciousness manifests various changes, Explaining the principle of the five skandhas (form, feeling, thought, action, consciousness) in this way, those who understand will not be attached. The emptiness of the entrances (six senses) is natural, according to their respective actions, Treating the dharma realm equally, manifesting the state of being detached from the world of sentient beings. The stillness of the six things (six senses) is the true meaning, what is said is uncertain, This is for the purpose of explaining separately. The place where all dharmas rely and are attached, Has no coming, no going, and no permanent place. Love and retribution, sin and merit, revolve in the three lifetimes, Arising from separate causes and conditions, without attachment, one can be liberated. Reaching accomplishment, exploring the root and the end, what is relied upon is all empty, Understanding that the three lifetimes are equal, manifesting various things at once. Being in desire, yet not being tainted, universally able to manifest realms and lands, From practice, achieving the three protections (body, speech, mind), saving and liberating from the three realms (desire realm, form realm, formless realm). Praising and proclaiming the three vehicles (Shravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle), ultimately returning to all-knowing wisdom (Buddha's wisdom), Analyzing the meaning of the Dharma, making it spread everywhere, enabling sentient beings to be liberated from the bondage of the senses. Having already been liberated from the bondage of dust and labor, freely traveling everywhere, Remembering past events, clear eyes (wisdom) eliminate dust and labor. The Buddha's vast wisdom and ten powers (ten powers of the Buddha), also cannot obtain these powers, Awakening to the principle that everything is empty, showing it to sentient beings to see.
生法。 無愛慾穿漏、 亦不得盡儻， 入于諸所生， 慧廣不失眾。 勝子勇住此， 善施撰釋行， 不缺、不動道， 其意不忽忘。 好精進定意， 智慧消諸穢， 悉造慧法護， 今現於三世。 慈法眾生侶， 無為、無所得， 其行此法門， 逮致宣揚德。 粗舉其功勛， 莊嚴諸至義； 嗟嘆其所行， 億載劫無盡； 粗舉其要惠， 如取地一塵。 依猗佛聖慧， 住未曾想念， 精進堅慈心， 超遵一切業。 勸眾而教化， 禪、戒不可動， 逮得正決行， 皆號為佛子。 通入佛功勛， 念國眾生行， 入于無二想， 惠超無厭難。 得辨力總持， 度以真諦義， 贊無等倫心， 逮成最正覺。 普思賢功稱， 誓願尊妙行； 愍哀緣修慈， 近尊凈妙道。 解凈度無極， 究竟權滅度； 識別得勢力， 逮成最上道； 解致普等惠， 頒宣最上法。 超德執聖鎧， 在道遵法位， 究竟住聖旨， 等心除雷音。 御慧化慢跡， 得致和佛道， 智建立無想， 致撫育之堂。 住深猗勇猛， 蠲除眾生疑， 思慧次第法， 善報度無極。 下入平等跡， 慧部覺普
【現代漢語翻譯】 現代漢語譯本 關於生法。 不被愛慾所滲透，也不走向極端放縱， 進入各種生命形式，智慧廣大而不失去大眾。 殊勝的佛子勇猛地安住於此，善於施行教誨和解釋修行， 不缺失、不動搖于正道，其意念不曾忽忘。 愛好精進和禪定，以智慧消除各種污穢， 完全依仗智慧之法來守護，如今顯現於過去、現在、未來三世。 以慈悲為伴侶，利益眾生，無所作為，無所得， 修行此法門，最終達到宣揚功德的境界。 粗略地舉出他們的功勛，莊嚴各種至高無上的真理； 讚歎他們的修行，即使經歷億萬劫也無法窮盡； 粗略地舉出他們的重要恩惠，如同從地上取一粒微塵。 依靠佛陀的聖慧，安住于未曾有過的念想， 精進、堅定慈悲之心，超越並遵循一切業力。 勸導大眾並教化他們，禪定和戒律不可動搖， 最終獲得正確的決斷和修行，都被稱為佛子。 通達佛陀的功勛，思念國土眾生的修行， 進入無二的境界，智慧超越無厭的困難。 獲得辨別能力和總持，以真諦的意義來度化眾生， 讚歎無與倫比的心，最終成就最正覺。 普遍思量賢者的功德和稱讚，發誓要遵循尊貴微妙的修行； 以憐憫之心修習慈悲，接近尊貴清凈的微妙之道。 理解清凈的度化，達到究竟的權巧滅度； 識別並獲得力量，最終成就最上的道； 理解並達到普遍平等的智慧，頒佈宣揚最上的佛法。 超越德行，執持聖者的鎧甲，在道中遵循法位， 最終安住于聖者的旨意，以平等心消除雷鳴般的喧囂。 以智慧駕馭並教化傲慢的習氣，最終達到與佛陀相同的境界， 以智慧建立無想的境界，達到撫育眾生的殿堂。 安住于深厚的勇猛之中，消除眾生的疑惑， 思量智慧次第的法門，以善報度化無邊眾生。 下入平等的足跡，以智慧之部覺悟普遍。
【English Translation】 English version On the Dharma of Birth. Not penetrated by desire, nor indulging in extremes, Entering into all forms of life, with vast wisdom not losing the multitude. The excellent sons of the Buddha dwell here courageously, skilled in teaching and explaining practice, Not lacking, not wavering on the right path, their minds never forgetting. Loving diligence and meditation, using wisdom to eliminate all defilements, Completely relying on the Dharma of wisdom for protection, now appearing in the three times: past, present, and future. With compassion as companions, benefiting beings, without action, without attainment, Practicing this Dharma gate, ultimately reaching the state of proclaiming merit. Roughly mentioning their merits, adorning all supreme truths; Praising their practice, even through billions of kalpas, it cannot be exhausted; Roughly mentioning their important benefits, like taking a speck of dust from the earth. Relying on the Buddha's holy wisdom, dwelling in thoughts never before conceived, Diligent, with a firm compassionate heart, transcending and following all karmic forces. Advising the masses and teaching them, meditation and precepts are unshakeable, Ultimately obtaining correct judgment and practice, all are called sons of the Buddha. Understanding the Buddha's merits, contemplating the practice of beings in the land, Entering the realm of non-duality, wisdom surpassing the difficulties of insatiability. Obtaining the power of discernment and total retention, using the meaning of true reality to liberate beings, Praising the incomparable mind, ultimately achieving the most perfect enlightenment. Universally contemplating the merits and praises of the wise, vowing to follow the noble and subtle practice; Cultivating compassion with a compassionate heart, approaching the noble and pure subtle path. Understanding the pure liberation, reaching the ultimate skillful means of extinction; Recognizing and obtaining power, ultimately achieving the supreme path; Understanding and reaching universal and equal wisdom, proclaiming and spreading the supreme Dharma. Transcending virtue, holding the armor of the holy, following the Dharma position on the path, Ultimately dwelling in the holy will, with an equal mind eliminating the thunderous noise. Using wisdom to control and teach the habits of arrogance, ultimately reaching the same state as the Buddha, Using wisdom to establish the realm of non-thought, reaching the hall of nurturing beings. Dwelling in deep courage, eliminating the doubts of beings, Contemplating the Dharma of wisdom in sequence, using good rewards to liberate boundless beings. Entering the path of equality, with the wisdom section awakening universally.
智， 以度雜碎智， 神通自娛樂。 明照脫塵勞， 為眾生苑囿， 清凈行宮殿， 現若干妙行。 示眾無所凈， 其心不動搖， 究暢志性明， 善說度無極。 嚴凈道見中， 奮慧光明曜， 無雙、無怯弱， 其意如太山。 德行至無極， 智如海無盡； 若寶室金剛， 堅住大德鎧。 所設極廣大， 善解莫能壞， 授決當至道， 由住廣大心。 得佛無盡藏， 覺成一切智， 常護慧自在， 曉了現變化。 眾生國法界， 住慧顯權變， 身愿建遊行； 慧變亦如是， 現億載無量。 以悅樂黎庶， 顯力神通飛， 究暢娛樂力， 逮致覺境界。 難化眾生類， 勇猛無所畏、 嚴智無言辭。 一切為佛子， 其身大清凈； 體業甚廣長， 口言亦清凈。 樂建慧至成， 最勝造十業， 心心發其心， 顯遍最為上。 定意教諸根， 勝諸原堅住， 清凈除諛諂。 性行常質直， 以致入解脫， 現眾若干變。 棄捐所止處， 執懷上品業， 成其所當善， 解達一切智。 不捨住寂然， 住于上澹泊， 出生號功勛， 善學于大道。 求心無量業， 奉行無所著，
【現代漢語翻譯】 現代漢語譯本 智慧， 用以度脫各種雜亂的智慧，以神通自在地娛樂。 光明照耀，脫離塵世的勞苦，成為眾生的園囿， 清凈的修行宮殿，展現各種奇妙的修行。 向眾生展示沒有什麼是需要凈化的，他的心不動搖， 徹底通達心志的本性，善於宣說度脫的無盡之法。 在莊嚴清凈的道見中，奮發智慧的光芒， 無與倫比，毫不怯懦，他的意志如同泰山般堅定。 德行達到無極的境界，智慧如同大海般無盡； 如同寶室中的金剛，堅定地持有大德的鎧甲。 所設立的教法極其廣大，善於理解，無法被破壞， 授予決定證得至道的教誨，源於安住于廣大的心。 獲得佛陀無盡的寶藏，覺悟成就一切智慧， 常常守護智慧的自在，明瞭地展現變化。 在眾生、國土、法界中，安住于智慧，顯現權巧方便， 以身愿建立**（此處原文缺失，無法翻譯），智慧的變化也是如此， 展現億萬載無量的時間。以此來使民眾喜悅， 顯現力量，神通飛行，徹底通達娛樂的力量， 達到覺悟的境界。對於難以教化的眾生， 勇猛無所畏懼，以莊嚴的智慧，無需言辭。 一切都是爲了佛的弟子，他們的身體極其清凈； 身體的業力極其廣長，口中的言語也清凈。 樂於建立智慧，直至成就，最殊勝地造作十善業， 心心念念都發起菩提心，顯現普遍，最為殊勝。 以禪定調教諸根，勝過一切，堅定安住， 清凈地去除諂媚，性情行為常常正直， 以此達到解脫，展現各種變化。 捨棄所停留之處，執持上品之業， 成就所應當做的善行，通達一切智慧。 不捨棄安住于寂靜，安住于至上的淡泊， 出生號為功勛，善於學習於大道。 尋求無量業的心，奉行而不執著。
【English Translation】 English version Wisdom, Used to transcend various fragmented wisdoms, enjoying oneself freely with supernatural powers. Illuminating with light, escaping the toils of the world, becoming a sanctuary for sentient beings, A pure palace of practice, manifesting various wondrous practices. Showing sentient beings that there is nothing to be purified, his mind does not waver, Thoroughly understanding the nature of the mind, skillfully expounding the boundless Dharma of liberation. In the solemn and pure vision of the path, radiating the light of wisdom, Unparalleled, without fear, his will is as firm as Mount Tai. Virtue reaches the boundless realm, wisdom is as endless as the sea; Like a diamond in a treasure chamber, firmly holding the armor of great virtue. The teachings established are extremely vast, well understood, and cannot be destroyed, Bestowing the teachings that determine the attainment of the ultimate path, originating from dwelling in a vast mind. Obtaining the inexhaustible treasures of the Buddha, awakening to achieve all wisdom, Constantly guarding the freedom of wisdom, clearly manifesting transformations. In sentient beings, lands, and the Dharma realm, dwelling in wisdom, manifesting skillful means, Establishing **(missing text in original, cannot translate) with bodily vows, the transformations of wisdom are also like this, Manifesting for countless eons. In this way, to delight the people, Manifesting power, flying with supernatural abilities, thoroughly understanding the power of enjoyment, Reaching the realm of enlightenment. For sentient beings who are difficult to teach, Courageous and fearless, with solemn wisdom, without the need for words. All are for the disciples of the Buddha, their bodies are extremely pure; The karma of the body is extremely vast and long, the words of the mouth are also pure. Joyful in establishing wisdom, until it is achieved, most supremely creating the ten wholesome deeds, Mind after mind, generating the Bodhi mind, manifesting universally, most supreme. Disciplining the senses with meditation, surpassing all, firmly dwelling, Purely removing flattery, the nature of conduct is always upright, Thereby attaining liberation, manifesting various transformations. Abandoning the place of dwelling, holding onto the supreme karma, Accomplishing the good that should be done, understanding all wisdom. Not abandoning dwelling in stillness, dwelling in supreme detachment, Born with the title of merit, skillful in learning the great path. Seeking the mind of immeasurable karma, practicing without attachment.
現道庶流淵， 堅立入眾生。 所行以為手， 腹強慧最上， 其意如金剛， 愍鎧聖凈狀。 智慧首觀法， 識道行博聞， 戒香為清凈， 動靜為最上； 身心遊言辨， 心慧為最勝。 所行至佛道， 坐于師子床， 梵行跡臥寐， 最空行無為。 明為往安界， 光所照若斯， 觀察知眾生， 行若干頻伸。 佈施離慳貪、 不輕慢禁戒、 忍辱舍瞋恚、 精進最第一、 禪智得自在、 慈心等眾生。 愍哀無厭法， 清淨盡塵勞； 義寂順道法， 以福施眾生。 聖慧利如犀， 明智照廣遠， 博聞無厭足， 無畏拔妄想。 制己立在行， 得脫魔徑路， 所修佛慧業， 志性稽首奉。 棄捐于貢高， 常遵為道義， 勖勉魔所困， 從佛之威神。 大意隨法教， 總義至無上， 所作后追身， 趣嚴度無極。 所生現豪尊， 初生行七步， 普顯諸伎術， 示現處後宮。 棄家無所慕， 修道至止本， 近空光明耀， 習廣至誠業。 降魔逮上道， 轉法輪之跡， 示在佛道地， 大師無等倫。 此行無崖底、 粗現或廣遠， 積行億載劫， 以是為娛樂。 億百千
【現代漢語翻譯】 現代漢語譯本 （佛陀的）教法如深淵般廣闊，堅定地立足於眾生之中。 （佛陀）以所行之事作為手，腹部強健，智慧最為殊勝。 其意志如金剛般堅固，以慈悲為鎧甲，呈現聖潔的形象。 以智慧為首要，觀察諸法，通曉正道，廣聞博學。 以戒律之香為清凈，動靜皆為最上乘； 身心自在，言辭辯才無礙，心之智慧最為殊勝。 所行之道直達佛道，安坐于獅子座上。 梵行（清凈的行為）的軌跡，無論是行走還是睡眠，都體現著最空無、無為的境界。 明瞭通往安樂之境的道路，其光芒照耀四方， 觀察並瞭解眾生，他們的行為各有不同。 佈施時遠離慳吝貪婪，不輕視或怠慢戒律， 以忍辱之心捨棄嗔恚，精進修行最為第一， 禪定智慧使人獲得自在，以慈悲之心對待一切眾生。 以慈悲憐憫之心對待眾生，永不厭倦，清凈一切塵世的煩惱； 義理寂靜，順應正道之法，以福德施予眾生。 聖者的智慧如犀利之角，明智之光照耀廣遠， 博聞強記，永不滿足，無所畏懼，拔除虛妄的念頭。 約束自己，堅定地踐行正道，從而脫離魔道的歧途， 所修習的是佛陀的智慧事業，以虔誠之心頂禮奉行。 拋棄貢高我慢，始終遵循正道之義， 勉勵那些被魔所困擾的人，依靠佛陀的威神之力。 大意遵循佛法的教誨，總的意義達到無上之境， 所作所為最終會追隨自身，趨向莊嚴，度過無極的苦海。 出生時顯現尊貴之相，初生時行走七步， 普遍展現各種技藝，示現在後宮之中。 捨棄家庭，毫無留戀，修道直至根本， 接近空性，光明閃耀，修習廣大的至誠之業。 降伏魔障，證得無上之道，轉動法輪的足跡， 顯示在佛道之地，大師無與倫比。 此修行之道沒有邊際，粗略顯現或廣闊深遠， 積累修行億萬劫，以此為樂。 億百千
【English Translation】 English version The teaching (of the Buddha) is like a deep abyss, firmly established among all beings. (The Buddha) uses his actions as hands, his abdomen is strong, and his wisdom is the most supreme. His will is as firm as diamond, with compassion as his armor, presenting a sacred and pure image. With wisdom as the foremost, he observes all dharmas, understands the right path, and is widely learned. With the fragrance of precepts as purity, both movement and stillness are the most supreme; Body and mind are free, speech is eloquent, and the wisdom of the mind is the most victorious. The path he walks leads directly to Buddhahood, sitting upon the lion throne. The traces of Brahma conduct (pure actions), whether walking or sleeping, embody the most empty and non-active state. He understands the path to the realm of peace, his light shines in all directions, Observing and understanding all beings, their actions are different. In giving, he is free from stinginess and greed, not belittling or neglecting the precepts, With patience, he abandons anger, and diligent practice is the most important, Meditation and wisdom bring freedom, and he treats all beings with compassion. With compassion and pity, he treats all beings without weariness, purifying all worldly afflictions; The meaning is tranquil, in accordance with the path of righteousness, and he bestows blessings upon all beings. The wisdom of the sage is like a sharp horn, the light of intelligence shines far and wide, He is widely learned, never satisfied, fearless, and uproots false thoughts. Restraining himself, he firmly practices the right path, thus escaping the wrong path of Mara, What he cultivates is the work of the Buddha's wisdom, and he reverently bows and follows it. He abandons arrogance and pride, always following the meaning of the right path, He encourages those who are troubled by Mara, relying on the majestic power of the Buddha. The main idea follows the teachings of the Dharma, the overall meaning reaches the unsurpassed state, What is done will eventually follow oneself, moving towards solemnity, and crossing the boundless sea of suffering. At birth, he manifests a noble appearance, taking seven steps at his first birth, Universally displaying various skills, he appears in the inner palace. He abandons his family without attachment, cultivating the path to the root, Approaching emptiness, light shines, cultivating the vast work of sincerity. Subduing Mara, he attains the unsurpassed path, the traces of turning the Dharma wheel, Shown in the land of Buddhahood, the master is unparalleled. This path of practice has no boundaries, appearing roughly or vast and profound, Accumulating practice for billions of kalpas, taking this as joy. Billions and thousands
眾生， 精修住佛德， 法者無有人、 及著一切行， 此行合慧義， 神通以自娛。 億千諸國土， 萬百千載劫， 手掌擎周行， 億載國不勞， 尋能還復處， 不逼惱眾生。 諸佛國嚴凈， 現之如有限， 皆令眾生類， 入於一毛孔。 使其四大海， 在於一毛孔， 不增亦不減， 益眾無迫惱。 掌捉大鐵圍， 億垓如一塵， 移億江沙土， 還復著故處。 取國並其土， 或有破壞者， 以無心降伏， 所入不可盡。 假令百千日、 一切月照眾， 明珠大炎光、 及諸天須倫； 演一毛之光， 其耀超億載， 演無上法已， 皆消世惡趣。 若干種言音， 眾生無餘辭， 暢一音教已， 皆周入諸訓。 得聞柔軟音， 巨億眾忻然， 佛所講法音， 咸共悉聽之。 計其過去劫， 而睹當來事； 若當來、現在， 為顯過去行。 示限諸佛土， 危壞復還復， 以諸眾生億， 悉具入一毛。 十方佛威神， 建立得越度， 皆己身真現， 感動現變化。 明者住無慢， 曉了眾生心， 隨其身示現， 離垢不貪己。 一切諸人身、 口言所歸趣， 釋梵四天王、
【現代漢語翻譯】 現代漢語譯本 眾生精進修行，安住于佛的功德之中。 佛法之中，沒有執著於人，也沒有執著於一切行為。 這種修行符合智慧的真義，以神通作為自身的娛樂。 即使手掌托起億千個國土，在萬百千載的漫長劫數中周遊。 億載國土的周遊也不會感到疲勞，很快就能回到原來的地方，不會給眾生帶來困擾。 諸佛的國土莊嚴清凈，顯現出來好像有邊際一樣。 都能讓一切眾生進入到一個毛孔之中。 讓四大海都存在於一個毛孔之中。 既不增加也不減少，對眾生沒有壓迫和煩惱。 手掌托起巨大的鐵圍山，億垓之多如同一個微塵。 移動億萬恒河沙數的塵土，還能放回原來的地方。 取走國土及其土地，即使有被破壞的。 也能以無心的狀態降伏，所進入的地方是無窮無盡的。 假設有百千個太陽，一切月亮都照耀著眾生。 明珠發出巨大的火焰光芒，以及諸天須彌山的光輝。 演化一根毛髮的光芒，其光耀超越億載。 演說無上的佛法之後，都能消除世間的惡道。 用各種不同的語言，眾生沒有遺漏任何詞語。 暢快地宣說一個音調的教誨之後，都能周遍地進入各種教導。 聽到柔和的聲音，無數的眾生都感到歡喜。 佛所講的法音，大家都一起聽聞。 可以計算過去的劫數，也能看到未來的事情。 如果說未來和現在，是爲了顯示過去的修行。 顯示諸佛國土的界限，危壞之後又能恢復。 讓億萬的眾生，都完全進入到一個毛孔之中。 十方諸佛的威神之力，建立起超越的度化。 都以自身真實顯現，感動眾生並展現變化。 明智的人安住于無慢，瞭解眾生的心。 隨著眾生的身形而示現，遠離污垢不貪戀自身。 一切人的身體，口中所說的歸宿。 釋提桓因（帝釋天），梵天（大梵天），四大天王（護世四天王）
【English Translation】 English version Sentient beings diligently cultivate and dwell in the virtues of the Buddha. In the Dharma, there is no attachment to persons, nor is there attachment to any actions. This practice aligns with the true meaning of wisdom, using spiritual powers as one's own enjoyment. Even if one were to hold billions of lands in the palm of one's hand, traveling through countless eons. Traveling through billions of lands would not cause fatigue, and one could quickly return to the original place, without causing distress to sentient beings. The Buddha's lands are solemn and pure, appearing as if they have boundaries. They can all allow all sentient beings to enter into a single pore. Allowing the four great oceans to exist within a single pore. Neither increasing nor decreasing, without oppression or distress to sentient beings. Holding the great Iron Mountain in the palm of one's hand, billions of them like a single dust mote. Moving billions of Ganges River sands, and returning them to their original places. Taking away lands and their soil, even if some are destroyed. One can subdue them with a mind free of intention, the places entered are infinite. Suppose there are hundreds of thousands of suns, and all the moons illuminate sentient beings. Bright pearls emit great flames of light, as well as the radiance of the Sumeru mountains of the heavens. Evolving the light of a single hair, its brilliance surpasses billions of eons. After expounding the supreme Dharma, all the evil realms of the world can be eliminated. Using various different languages, sentient beings do not miss any words. After joyfully proclaiming the teachings of a single sound, all can universally enter into various instructions. Hearing the gentle sound, countless beings feel joy. The Dharma sound spoken by the Buddha, everyone listens to it together. One can calculate past eons, and also see future events. If one speaks of the future and the present, it is to reveal past practices. Showing the boundaries of the Buddha's lands, after being destroyed they can be restored. Allowing billions of sentient beings to completely enter into a single pore. The majestic power of the Buddhas of the ten directions establishes transcendent deliverance. All manifest themselves in their true forms, moving sentient beings and displaying transformations. The wise dwell without arrogance, understanding the minds of sentient beings. Manifesting according to the forms of sentient beings, free from defilement and not attached to oneself. The bodies of all people, the destination spoken of by their mouths. Shakra (Indra), Brahma (Mahabrahma), the Four Heavenly Kings (Guardians of the World)
諸天及世人、 聲聞、緣覺乘， 皆從佛身出。 示奉行佛道， 至於一切智， 皆入思想罔， 清凈中瑕穢。 建立於普智， 常現佛道國， 念分別思想， 總世自在智。 從其本行道， 國為現所修， 所感動如此， 善廣極現上。 世俗所不及， 為現如斯教， 所現無所現， 復能有過者。 因黎庶性行， 為顯真諦業， 其身等如空， 其名聞三世。 戒香衣自勛， 寂然德莊嚴， 被法離垢繒， 普智如意珠。 明智已備悉， 功勛住普智， 逮度無極輪， 常施最神通。 慧神足無礙， 至智上明珠， 其行凈妙女， 殊勝攝四恩。 唱導以善權， 德善本法輪， 居空定意尊。 慈愍鎧為城、 弓弩智惠意、 諸根明為箭、 建立為世蓋， 聖慧𥩳幢幡。 因降諸魔勢， 伏以忍辱力， 土地攝總持， 行慧淵智樹。 覺意華三昧， 神足嚴娛樂， 解空為浴池， 脫門要凈妻， 曉法甘露食， 樂戲以三乘。 是行為最尊， 殊妙不過此， 億垓百千劫， 未曾興懈惓。 恭敬聖凈土， 曉眾樂無住， 立慧諸妙樂， 具足一切智。 勇猛計諸國， 天
【現代漢語翻譯】 現代漢語譯本 諸天以及世間的人們，聲聞乘（通過聽聞佛法而證悟的修行者）、緣覺乘（通過自身觀察因緣而證悟的修行者），都出自佛陀的教誨。 他們展示並奉行佛道，直至達到一切智慧（指佛陀的智慧），但都陷入了思想的迷網，在清凈中產生了瑕疵。 佛陀建立在普遍的智慧之上，常常顯現佛道的國土，念頭、分別、思想，都總攝於世間自在的智慧之中。 從他們根本的修行之道來看，國土是他們所修行的顯現，所感動的也是如此，善行廣闊而達到極致。 世俗所不能及的，佛陀為他們顯現這樣的教誨，所顯現的無所顯現，又能超越這些顯現。 因為眾生的根性和行為，佛陀才顯現真諦的業力，他的身體如同虛空一般，他的名聲傳遍三世。 戒律的香氣如同衣服般自然地薰染自身，寂靜的德行莊嚴，披著遠離垢染的法衣，擁有普遍智慧的如意寶珠。 明智已經完全具備，功勛安住于普遍的智慧，達到無極的輪轉，常常施予最殊勝的神通。 智慧和神通足跡無所障礙，達到至高智慧的明珠，他的行為如同清凈美好的女子，殊勝地攝受四種恩惠。 他以善巧方便引導眾生，德行和善法是根本的法輪，安住在空性中，禪定的意念尊貴。 慈悲憐憫如同鎧甲般守護，智慧如同弓弩，諸根的明晰如同箭矢，建立起覆蓋世間的傘蓋，聖潔的智慧如同高聳的旗幟。 因為降伏各種魔的勢力，用忍辱的力量來降伏，土地攝持一切，修行智慧如同深淵般的智慧樹。 覺悟的意念如同花朵般的三昧，神通足跡如同莊嚴的娛樂，理解空性如同沐浴的池塘，解脫之門如同純凈的妻子， 領悟佛法如同甘露般的食物，以三乘（聲聞乘、緣覺乘、菩薩乘）為樂。 這樣的行為最為尊貴，殊勝美好沒有能超過的，即使經歷億垓百千劫，也未曾產生懈怠。 恭敬聖潔的凈土，明瞭眾生喜歡無所住，建立智慧的各種美妙快樂，具足一切智慧。 勇猛地度化各個國土，天人也來供養。
【English Translation】 English version The heavens and the people of the world, the Sravakas (those who attain enlightenment by hearing the Dharma), and the Pratyekabuddhas (those who attain enlightenment through their own observation of causality), all come from the Buddha's teachings. They demonstrate and practice the Buddha's path, until they reach all wisdom (referring to the wisdom of the Buddha), but they all fall into the net of thoughts, and flaws arise in their purity. The Buddha is established upon universal wisdom, constantly manifesting the Buddha's land, thoughts, distinctions, and ideas, all encompassed within the wisdom of the world's freedom. From the perspective of their fundamental path of practice, the land is a manifestation of their practice, and what is moved is also like this, good deeds are vast and reach the extreme. What is beyond the reach of the mundane, the Buddha manifests such teachings for them, what is manifested is without manifestation, and can also transcend these manifestations. Because of the nature and actions of sentient beings, the Buddha manifests the power of the true Dharma, his body is like the void, and his name is heard throughout the three worlds. The fragrance of precepts naturally permeates him like clothing, his serene virtue is dignified, he wears the Dharma robe that is free from defilement, and possesses the wish-fulfilling jewel of universal wisdom. Intelligence is fully equipped, merit dwells in universal wisdom, reaching the endless cycle, and constantly bestowing the most extraordinary supernatural powers. Wisdom and supernatural powers are unimpeded, reaching the pearl of supreme wisdom, his actions are like a pure and beautiful woman, supremely embracing the four kinds of kindness. He guides sentient beings with skillful means, virtue and good Dharma are the fundamental Dharma wheel, dwelling in emptiness, the intention of meditation is noble. Compassion and pity are like armor protecting him, wisdom is like a bow and arrow, the clarity of the senses is like arrows, establishing an umbrella covering the world, and sacred wisdom is like a towering banner. Because of subduing the forces of various demons, he subdues them with the power of patience, the land encompasses everything, and the practice of wisdom is like a deep wisdom tree. The intention of enlightenment is like the Samadhi of flowers, supernatural powers are like dignified entertainment, understanding emptiness is like a bathing pool, the gate of liberation is like a pure wife, Understanding the Dharma is like the food of nectar, and he enjoys the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Such actions are the most noble, and there is nothing more extraordinary, even after billions of kalpas, he has never been lazy. He reveres the sacred pure land, understands that sentient beings like non-dwelling, establishes the various wonderful joys of wisdom, and is fully equipped with all wisdom. He bravely transforms various lands, and even the gods come to make offerings.
雨消諸穢， 眾妙尚可盡， 虛空亦可度。 須臾一時間， 可曉眾心念， 嗟嘆諸佛子， 百千劫無盡。 欲致凈功勛， 慧無能過者， 濟度眾苦患， 令立於永安。 至無盡平等， 安住身、口、意， 當堅固其心， 造行如金剛。」
普賢菩薩說是語時，三千大千世界六反震動，其大光明普照十方，箜篌、樂器不鼓自鳴。諸天人民莫不欣慶，聲聞弟子皆來歸命，諸菩薩等皆言其誠，一切眾會皆共歡然，悉發無上正真道意。
普智菩薩復白佛言：「道從有言、無言致乎？」
佛言：「亦從有言、亦從無言。墮在五趣生死之難、五陰六衰、所見䩭絆、十二因緣、六十二見、擾擾不安、或十二海、不度彼岸，此諸事業、百千種病，故佛設教施以法藥——戒定慧解、度知見品、四等、四恩、三十七品、六度無極、十二部經、空無想愿、四諦三脫及以三寶——以用療治此諸穢病。藥為病施，無病、無藥，三毒眾穢皆為重病，至正真慧而曰不病。因緣所縛不解道者，故佛為暢曉喻文，說聚沫水泡、芭蕉、野馬、影、向、幻化、夢、月、荒忽，以解其意。此事皆虛，因或而生。不貪世俗，習道法藥——六度、四等、四恩眾事——奉行此業得至於道。解諸言教本皆無言，或有
【現代漢語翻譯】 現代漢語譯本 雨水消除了所有的污穢， 即使是世間一切美好的事物，也終將耗盡，虛空也可以被度量。 在極短的時間內，就能瞭解眾生的心念， 感嘆諸佛的弟子們，歷經百千劫也無法窮盡。 想要成就清凈的功德，其智慧無人能超越， 救濟眾生脫離苦難，使他們安立於永恒的安樂。 達到無盡的平等境界，安住于身、口、意三業的清凈， 應當堅定自己的心志，修行如同金剛般堅固。
當普賢菩薩（Samantabhadra Bodhisattva）說這些話時，三千大千世界（Trisahasra-Mahasahasra Lokadhatu）發生了六種震動，其大光明普照十方，箜篌、樂器無需敲擊便自行鳴響。諸天人民無不歡欣慶賀，聲聞弟子都來歸順，諸菩薩等都讚歎其真誠，一切與會大眾都共同歡喜，都發起了無上正真道的心意。
普智菩薩（Sarvamati Bodhisattva）再次向佛陀請示說：『道是從有言還是無言中產生的呢？』
佛陀說：『道既從有言產生，也從無言產生。眾生墮入五趣（Gati）生死輪迴的苦難，受五陰（Skandha）六衰（Sadayatana）的束縛，所見皆是障礙，被十二因緣（Nidana）和六十二見（Dristi）所擾亂，不得安寧，如同在十二海中漂泊，無法到達彼岸。這些種種業力，如同百千種疾病，所以佛陀設立教法，施以法藥——戒（Sila）、定（Samadhi）、慧（Prajna）的解脫，度脫知見品，四等心（Brahmavihara），四恩（Caturapratisara），三十七道品（Bodhipaksika-dharma），六度（Paramita）無極，十二部經（Dvadasanga-buddhavacana），空（Sunyata）、無想（Animitta）、無愿（Apranihita）三解脫門，四諦（Satya）三脫（Vimoksha）以及三寶（Triratna）——用來治療這些污穢的疾病。藥是為病而設，沒有病，也就不需要藥。三毒（Trivisa）等種種污穢都是重病，達到正真智慧時，就說沒有病。因為被因緣所束縛而不能理解道的人，所以佛陀才用曉喻的文字，說聚沫、水泡、芭蕉、野馬、影子、迴響、幻化、夢境、月影、虛幻等，來解釋其含義。這些事物都是虛幻的，因緣和合而生。不貪戀世俗，修習道法之藥——六度、四等、四恩等種種修行——奉行這些業，就能到達道。理解所有言教的本質都是無言的，或者說有』
【English Translation】 English version Rain washes away all impurities, Even all the wonderful things can be exhausted, and even the void can be measured. In a very short time, one can understand the thoughts of all beings, Alas, the disciples of all Buddhas, even after hundreds of thousands of kalpas, cannot be exhausted. If one wishes to achieve pure merits, their wisdom cannot be surpassed by anyone, Rescuing all beings from suffering, enabling them to establish themselves in eternal peace. Reaching the boundless state of equality, dwelling in the purity of body, speech, and mind, One should strengthen their resolve, and practice like a diamond.
When Samantabhadra Bodhisattva spoke these words, the Trisahasra-Mahasahasra Lokadhatu shook in six ways, its great light illuminated all directions, and the konghou and other musical instruments played without being struck. All the gods and people were joyful and celebrated, the Sravaka disciples all came to submit, the Bodhisattvas all praised his sincerity, and all the assembly were joyful together, all generating the intention for the unsurpassed true path.
Sarvamati Bodhisattva again asked the Buddha, 'Does the path arise from words or from the absence of words?'
The Buddha said, 'The path arises both from words and from the absence of words. Beings fall into the suffering of the five realms (Gati) of birth and death, are bound by the five aggregates (Skandha) and the six sense bases (Sadayatana), what they see are all obstacles, disturbed by the twelve links of dependent origination (Nidana) and the sixty-two views (Dristi), unable to find peace, like drifting in the twelve seas, unable to reach the other shore. These various karmic forces are like hundreds of thousands of diseases, therefore the Buddha established teachings, administering the medicine of Dharma—the liberation of precepts (Sila), concentration (Samadhi), and wisdom (Prajna), the liberation of the knowledge and views, the four immeasurables (Brahmavihara), the four kindnesses (Caturapratisara), the thirty-seven factors of enlightenment (Bodhipaksika-dharma), the six perfections (Paramita), the twelve divisions of scriptures (Dvadasanga-buddhavacana), the three doors of liberation of emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), the four noble truths (Satya), the three liberations (Vimoksha), and the three jewels (Triratna)—to cure these impure diseases. Medicine is given for illness, without illness, there is no need for medicine. The three poisons (Trivisa) and all impurities are serious illnesses, when one reaches true wisdom, it is said there is no illness. Because those who are bound by conditions cannot understand the path, the Buddha uses illustrative language, speaking of foam, bubbles, banana trees, wild horses, shadows, echoes, illusions, dreams, moon reflections, and illusions, to explain their meaning. These things are all illusory, arising from the combination of conditions. Not being greedy for worldly things, practicing the medicine of the Dharma—the six perfections, the four immeasurables, the four kindnesses, and other practices—by practicing these actions, one can reach the path. Understanding that the essence of all teachings is without words, or that there is'
佛土無有五陰、六衰、三毒、因緣之縛，故無文說。無身、無言，虛靜寂寞解無三界，不住有為、不處無為、不處中間，是為名曰從無言致。」
普智復問：「今者眾會來集於此，或有深解諸根明徹、或有中人可進可退、或有下士不智所趣。達者無疑，中間、下士皆懷猶豫。所以者何？聞吾曏者問二百事，普賢菩薩答以二千，各心念言：『事物煩鬧，不知何事可奉、可舍？』愿佛分別開解其意。以何等故，事有二百答以二千？」
佛言：「善哉，善哉。所問一何快乎，決將來疑，令諸學者不挾經罔。」
佛言：「諦聽，善思念之，當爲汝說是義所趣。」
答言：「受教。」
佛言：「用有二故，故問二百。何謂為二？有神貪身，計有吾我，有內、有外，在有、在無，故問二百。」又復問曰：「用有此計，故有生死。何故復鄭重問二百事？」
世尊告曰：「其二百事所咨問，皆除吾我、內外、有無，則以權慧開化無際，不得內外乃得至道，開化一切。」
普智復問普賢菩薩：「何故復重二千事答？」
世尊告曰：「十方一切皆來集會，其心各異、意行不同。達者聞要則以至道；不能達者，為演多辭，曉喻文說，牽攀義旨，目所睹形以喻其意乃得解慧。如衣多垢，以淳
【現代漢語翻譯】 現代漢語譯本：佛的國土沒有五陰（色、受、想、行、識，構成生命的五種要素）、六衰（色、聲、香、味、觸、法六種感官的衰退）、三毒（貪、嗔、癡三種煩惱）、因緣的束縛，所以沒有文字可以描述。沒有身體，沒有言語，虛空寂靜，解脫了三界（欲界、色界、無色界），不住在有為法（有生滅變化的現象），不處在無為法（沒有生滅變化的真理），也不處在兩者之間，這被稱為從無言中領悟真理。
普智菩薩又問：『現在大眾聚集在這裡，有的人對諸根（眼、耳、鼻、舌、身、意六種感官）的理解深刻透徹，有的人是中等根器，可以進步也可以退步，有的人是下等根器，不明白所要追求的目標。通達的人沒有疑惑，中等和下等根器的人都心懷猶豫。這是為什麼呢？因為聽到我之前問了二百個問題，普賢菩薩用兩千個問題來回答，大家心裡都在想：『事物如此繁雜，不知道什麼應該奉行，什麼應該捨棄？』希望佛陀能夠分別開解其中的含義。為什麼會有二百個問題卻用兩千個答案來回答呢？』
佛說：『好啊，好啊。你問的問題真是太好了，能夠解決未來的疑惑，讓學習的人不被經典所迷惑。』
佛說：『仔細聽，好好思考，我將為你們解釋這個道理的含義。』
回答說：『遵從教誨。』
佛說：『因為有兩個原因，所以問了二百個問題。哪兩個原因呢？有的人執著于身體，認為有「我」的存在，有內在和外在的分別，執著于存在和不存在，所以問了二百個問題。』又問：『因為有這種執著，所以有生死輪迴。為什麼還要鄭重地問二百個問題呢？』
世尊告訴他說：『所問的二百個問題，都是爲了去除「我」的執著、內外、有無的分別，從而用權巧方便的智慧來開化無邊無際的眾生，不執著于內外才能達到真理，開化一切眾生。』
普智菩薩又問普賢菩薩：『為什麼用兩千個問題來回答呢？』
世尊告訴他說：『十方一切眾生都來到這裡，他們的心各不相同，意念和行為也不一樣。通達的人聽到要點就能領悟真理；不能通達的人，就要用很多言辭來演說，用文字來曉喻，牽引攀附義理，用眼睛所看到的形象來比喻其中的含義，才能獲得理解和智慧。就像衣服有很多污垢，要用純凈的
【English Translation】 English version: The Buddha's land has no five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person), six declines (the decline of the six senses: sight, sound, smell, taste, touch, and mind), three poisons (greed, hatred, and delusion), or the bondage of karma, therefore there is no language to describe it. There is no body, no speech, it is empty and silent, liberated from the three realms (desire realm, form realm, and formless realm), not dwelling in conditioned phenomena (phenomena that arise and cease), not dwelling in unconditioned phenomena (the truth that does not arise or cease), and not dwelling in between, this is called attaining truth from silence.
Prajna-mati (Wisdom Intellect) further asked: 'Now that the assembly has gathered here, some have a deep and clear understanding of the senses (the six senses: eyes, ears, nose, tongue, body, and mind), some are of middling capacity, able to advance or retreat, and some are of lower capacity, not understanding the goal they should pursue. Those who are enlightened have no doubts, while those of middling and lower capacity are hesitant. Why is this? Because they heard me ask two hundred questions, and Bodhisattva Samantabhadra (Universal Worthy) answered with two thousand, and everyone thought: 'Things are so complicated, how do we know what to follow and what to abandon?' I hope the Buddha can explain the meaning of this. Why are there two hundred questions but two thousand answers?'
The Buddha said: 'Excellent, excellent. Your question is very good, it can resolve future doubts, and prevent students from being confused by the scriptures.'
The Buddha said: 'Listen carefully, think deeply, and I will explain the meaning of this principle to you.'
The answer was: 'We will follow your teachings.'
The Buddha said: 'Because there are two reasons, two hundred questions were asked. What are the two reasons? Some people are attached to the body, believing in the existence of 'self', distinguishing between inner and outer, and clinging to existence and non-existence, therefore two hundred questions were asked.' He further asked: 'Because of this attachment, there is the cycle of birth and death. Why then ask two hundred questions so solemnly?'
The World Honored One replied: 'The two hundred questions that were asked are all to remove the attachment to 'self', the distinction between inner and outer, and the clinging to existence and non-existence, thereby using skillful means and wisdom to enlighten limitless beings. Not being attached to inner and outer is how one attains the truth, and enlightens all beings.'
Prajna-mati further asked Bodhisattva Samantabhadra: 'Why did you answer with two thousand questions?'
The World Honored One replied: 'All beings from the ten directions come here, their minds are different, and their thoughts and actions are not the same. Those who are enlightened will understand the truth when they hear the key points; those who are not enlightened need to be taught with many words, explained through texts, guided by the meaning, and use visible forms to illustrate the meaning, so that they can gain understanding and wisdom. Just like clothes with many stains, they need to be washed with pure
灰浣，若干反數乃得凈耳，然後染之其色乃鮮。譬如有人慾起屋宅，其地高下不能平正，多有溷廁、蛇虺、毒蟲。高下平之、徙去不凈、擯棄蛇虺、築牆園基，乃起屋宅。菩薩如是，除去五陰、六衰、十二因緣、吾我諸蓋，行大慈哀、智慧善權，為眾法舍、為世間護、為世間臺。」
普智復問：「何謂法舍？」
世尊告曰：「教化一切皆入空慧，無增、無愛，心無妄想，度脫眾生，是為法舍。」
普智復問：「何謂為臺？」
世尊告曰：「以六神通徹視睹見十方心念，徹聽有形、亦察無形。身遍十方，無有去來，道心睹見一切根原本無處所。見已本際，不處有無、不處生死、不住滅度，開心一切皆至大道，是曰為臺。」
「何謂為護？」
世尊告曰：「隨時開化，入於五道而凈五眼。何謂為五？一曰、肉眼，處於世間現四大身，因此開化度脫眾生。何謂天眼？諸在天上及在世間未識至道，示以三乘各令得所。何謂慧眼？其不能解智度無極皆開化之，使入大慧。何謂法眼？其在褊局不能恢泰悉開化之，解法身一無去、來、今，平等三世。何謂佛眼？其迷或者不識正真，陰蓋所覆譬如睡眠。示以四等、四恩之行、佈施、持戒、忍辱、精進、一心、智慧，善權方便，隨時而化，進退隨
【現代漢語翻譯】 現代漢語譯本：就像灰色的布，需要經過多次反向染色才能變得潔凈，然後染上顏色才會鮮艷。比如有人想建造房屋，但地勢高低不平，有很多污穢的廁所、蛇、毒蟲。需要把高低不平的地方弄平，清除污穢，驅趕蛇蟲，築起圍墻和地基，才能建造房屋。菩薩也是這樣，要去除五陰（色、受、想、行、識）、六衰（色、受、想、行、識、觸）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）、我執等障礙，修行大慈大悲、智慧善巧，成為眾生的法舍（庇護所）、世間的守護者、世間的基臺。 普智菩薩又問：『什麼是法舍？』 世尊回答說：『教化一切眾生都進入空性的智慧，不執著于增加或減少，不執著于愛憎，心中沒有虛妄的念頭，度脫眾生，這就是法舍。』 普智菩薩又問：『什麼是基臺？』 世尊回答說：『用六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）徹見十方眾生的心念，徹聽有形的聲音，也能觀察無形的事物。身體遍佈十方，沒有來去，道心能看到一切根源本無處所。見到本源之後，不執著于有無，不執著于生死，不住于涅槃，開啟一切眾生都走向大道，這就是基臺。』 『什麼是守護？』 世尊回答說：『隨時隨地開導教化，進入五道（地獄、餓鬼、畜生、人、天）而凈化五眼。什麼是五眼？第一是肉眼，處於世間，看到四大假合之身，因此開導教化度脫眾生。什麼是天眼？那些在天上和世間還不認識至道的人，向他們展示三乘（聲聞乘、緣覺乘、菩薩乘），使他們各自得到歸宿。什麼是慧眼？那些不能理解智慧度無極的人，都開導教化他們，使他們進入大智慧。什麼是法眼？那些心胸狹隘不能開闊的人，都開導教化他們，使他們理解法身沒有過去、現在、未來，平等對待三世。什麼是佛眼？那些迷惑的人不認識真正的道理，被陰蓋所覆蓋，就像在睡眠中一樣。向他們展示四等心（慈、悲、喜、舍）、四恩（父母恩、眾生恩、國王恩、三寶恩）的修行，佈施、持戒、忍辱、精進、一心、智慧，善巧方便，隨時隨地教化，進退都隨順眾生。』
【English Translation】 English version: Just like gray cloth, it needs to be dyed in reverse several times to become clean, and then the color will be bright when it is dyed. For example, if someone wants to build a house, but the ground is uneven, with many dirty toilets, snakes, and poisonous insects. It is necessary to level the uneven ground, remove the filth, drive away the snakes and insects, and build walls and foundations before a house can be built. Bodhisattvas are also like this; they must remove the five skandhas (form, feeling, perception, mental formations, consciousness), the six declines (color, feeling, perception, mental formations, consciousness, contact), the twelve links of dependent origination (ignorance, formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death), and the obstacles of self-attachment. They must practice great compassion and wisdom, becoming a dharma shelter (refuge) for all beings, a protector of the world, and a foundation for the world. Prajna-mati (普智) asked again: 'What is a dharma shelter?' The World Honored One replied: 'To teach and transform all beings to enter the wisdom of emptiness, without attachment to increase or decrease, without attachment to love or hate, with no false thoughts in the mind, and to liberate all beings, this is a dharma shelter.' Prajna-mati (普智) asked again: 'What is a foundation?' The World Honored One replied: 'Using the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, and the extinction of outflows) to see through the thoughts of all beings in the ten directions, to hear the sounds of the tangible, and to observe the intangible. The body pervades the ten directions, without coming or going, and the mind of the path sees that all roots have no place of origin. Having seen the origin, one does not cling to existence or non-existence, does not cling to birth and death, does not dwell in nirvana, and opens the way for all beings to reach the great path. This is called a foundation.' 'What is protection?' The World Honored One replied: 'To teach and transform at any time, entering the five paths (hell, hungry ghosts, animals, humans, and heavens) and purifying the five eyes. What are the five eyes? The first is the physical eye, which is in the world and sees the four great elements that make up the body. Therefore, it teaches and transforms to liberate all beings. What is the divine eye? Those in the heavens and in the world who do not yet know the ultimate path are shown the three vehicles (Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle), so that they each find their destination. What is the wisdom eye? Those who cannot understand the wisdom of the perfection of wisdom are all taught and transformed, so that they enter great wisdom. What is the dharma eye? Those who are narrow-minded and cannot be open-minded are all taught and transformed, so that they understand that the dharma body has no past, present, or future, and treats the three times equally. What is the Buddha eye? Those who are confused and do not know the true principle are covered by the skandha-coverings, like being asleep. They are shown the practice of the four immeasurables (loving-kindness, compassion, joy, equanimity) and the four kinds of gratitude (gratitude to parents, gratitude to all beings, gratitude to the king, gratitude to the three jewels), giving, keeping precepts, patience, diligence, concentration, wisdom, skillful means, teaching and transforming at any time, and following beings in both advancing and retreating.'
宜不失一切，各令得所、皆發無上正真道意。」
普智復問：「何謂此經名『度世品』？」
佛言：「一切眾生閉在世間。何謂為閉？五陰、六衰之所覆蓋，纏綿生死，不能自拔。以權方便智度無極，消去五陰、捐棄六衰、不計吾我、不在生死、不住滅度。譬如日月晝夜演光。權慧如是，忽然無跡；德如虛空，無有譬喻。是故號曰『度世品』。」
佛說如是，普智菩薩、普賢菩薩，諸來會者——天、龍、鬼、神、阿須輪——聞佛所說莫不歡喜，為佛作禮。
度世品經卷第六
{ "translations": [ "現代漢語譯本：'應當不遺漏任何一個眾生，使他們都能各得其所，都發起無上正等正覺的意願。'", "普智菩薩又問：'為什麼這部經名為《度世品》呢？'", "佛說：'一切眾生都被困在世間。什麼叫做被困？就是被五陰（色、受、想、行、識，構成人身心的五種要素）、六衰（指色、聲、香、味、觸、法六種感官的衰敗）所覆蓋，纏繞在生死輪迴之中，不能自己解脫。要用權巧方便的智慧來度化他們，使他們超越無極，消除五陰的束縛，捨棄六衰的困擾，不執著于自我，不在意生死，不住于涅槃。就像日月晝夜不停地發光一樣。權巧方便的智慧也是如此，忽然之間就無跡可尋；其功德如同虛空一般，無法比喻。因此，這部經名為《度世品》。'", "佛說完這些話，普智菩薩、普賢菩薩，以及所有來參加法會的人——天、龍、鬼、神、阿修羅（一種非天神）——聽了佛所說的話，沒有不歡喜的，都向佛作禮。", "《度世品經》卷第六" ], "english_translations": [ "English version: 'One should not lose sight of any being, ensuring each attains their proper place, and all generate the intention for unsurpassed, true, and complete enlightenment.'", "Puzhi Bodhisattva further asked, 'Why is this scripture named the "Chapter on Crossing the World"?'", "The Buddha said, 'All sentient beings are trapped in the world. What does it mean to be trapped? It means being covered by the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person's physical and mental existence) and the six declines (the decay of the six senses: sight, sound, smell, taste, touch, and mind), entangled in the cycle of birth and death, unable to free themselves. One must use skillful means and wisdom to liberate them, enabling them to transcend the limitless, eliminate the bonds of the five skandhas, abandon the afflictions of the six declines, not cling to the self, not dwell on birth and death, and not abide in nirvana. It is like the sun and moon shining light day and night. The wisdom of skillful means is also like this, suddenly without a trace; its virtue is like the void, beyond comparison. Therefore, this chapter is named the "Chapter on Crossing the World." '", "After the Buddha spoke these words, Puzhi Bodhisattva, Samantabhadra Bodhisattva, and all those present at the assembly—devas, nagas, ghosts, spirits, and asuras (a type of non-divine being)—upon hearing what the Buddha had said, were all filled with joy and paid homage to the Buddha.", "The Sixth Scroll of the Sutra on the Chapter of Crossing the World" ] }