T10n0307_佛說莊嚴菩提心經

大正藏第 10 冊 No. 0307 佛說莊嚴菩提心經

No. 307

佛說莊嚴菩提心經一卷

姚秦三藏鳩摩羅什譯

如是我聞：

一時佛住王舍城耆阇崛山中，與大比丘眾千二百人俱，菩薩萬人——其名曰智光菩薩、法光菩薩、月光菩薩、日光菩薩、無邊光菩薩、跋陀婆羅等十六正士，如文殊師利本所修行；復有六十菩薩，如彌勒菩薩本所修行——此賢劫中菩薩摩訶薩等。爾時，世尊與無央數大眾圍繞而為說法。

爾時，會中有菩薩名思無量義，即從坐起，整衣服，偏袒右肩，右膝著地，以種種寶華而散佛上。散佛上已，合掌白佛言：「世尊！欲有所問，唯愿世尊哀愍聽許。」

佛告思無量義菩薩：「恣汝所問。」

思無量義菩薩白佛言：「世尊！云何菩薩修菩提心？何者是菩提心？」

佛告思無量義菩薩：「菩薩修菩提心者，非於眾生菩提心者不可得。此心非色、非見，法亦無有得者。何以故？眾生空故。」

思無量義菩薩白佛言：「世尊！法相如是甚深。菩薩當云何修行？」

佛告思無量義菩薩：「善男子！菩提心者，非有、非造，離於文字。菩提即是心，心即是眾生。若能如是解，是名菩薩修菩提心。菩提非過去、未來

【現代漢語翻譯】現代漢語譯本《佛說莊嚴菩提心經》姚秦三藏鳩摩羅什譯如是我聞：一時，佛陀住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一千二百位大比丘眾，以及一萬位菩薩在一起——他們的名字是智光菩薩、法光菩薩、月光菩薩、日光菩薩、無邊光菩薩、跋陀婆羅（Bhadra-pāla）等十六位正士，他們都像文殊師利（Mañjuśrī）菩薩那樣修行；還有六十位菩薩，他們像彌勒（Maitreya）菩薩那樣修行——這些都是賢劫（Bhadrakalpa）中的菩薩摩訶薩。當時，世尊被無數的大眾圍繞著，為他們說法。這時，會中有一位菩薩名叫思無量義，他從座位上站起來，整理好衣服，袒露右肩，右膝跪地，用各種寶花散在佛陀身上。散花完畢后，他合掌對佛說：『世尊！我有一些問題想請教，希望世尊慈悲允許。』佛陀告訴思無量義菩薩：『你可以隨意發問。』思無量義菩薩對佛說：『世尊！菩薩如何修菩提心？什麼是菩提心？』佛陀告訴思無量義菩薩：『菩薩修菩提心，並非在眾生之外可以得到菩提心。此心非色、非見，法也無所得。為什麼呢？因為眾生本性是空的。』思無量義菩薩對佛說：『世尊！法的實相如此深奧。菩薩應當如何修行呢？』佛陀告訴思無量義菩薩：『善男子！菩提心不是有，也不是造作出來的，它超越了文字。菩提就是心，心就是眾生。如果能夠這樣理解，就叫做菩薩修菩提心。菩提不是過去、未來

【English Translation】 English version The Buddha Speaks the Sutra of Adorning the Bodhi Mind Translated by Tripiṭaka Kumārajīva of Yao Qin Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in the city of Rājagṛha, together with a great assembly of twelve hundred Bhikṣus, and ten thousand Bodhisattvas—their names being Bodhisattva Jñānaprabha, Bodhisattva Dharmaprabha, Bodhisattva Candaprabha, Bodhisattva Sūryaprabha, Bodhisattva Anantaprabha, Bhadra-pāla and sixteen other righteous ones, who practiced like Mañjuśrī; and there were sixty Bodhisattvas, who practiced like Maitreya—these were all Bodhisattva Mahāsattvas of this Bhadrakalpa. At that time, the World Honored One was surrounded by an immeasurable multitude, and was expounding the Dharma. Then, in the assembly, there was a Bodhisattva named Acintyārtha, who rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and scattered various precious flowers upon the Buddha. Having scattered the flowers, he joined his palms and said to the Buddha: 『World Honored One! I have some questions to ask, I beseech the World Honored One to compassionately grant me permission.』 The Buddha said to Bodhisattva Acintyārtha: 『Ask whatever you wish.』 Bodhisattva Acintyārtha said to the Buddha: 『World Honored One! How does a Bodhisattva cultivate the Bodhi mind? What is the Bodhi mind?』 The Buddha said to Bodhisattva Acintyārtha: 『A Bodhisattva cultivating the Bodhi mind does not find the Bodhi mind outside of sentient beings. This mind is neither form nor perception, and there is no Dharma to be attained. Why is that? Because sentient beings are empty by nature.』 Bodhisattva Acintyārtha said to the Buddha: 『World Honored One! The true nature of Dharma is so profound. How should a Bodhisattva practice?』 The Buddha said to Bodhisattva Acintyārtha: 『Good man! The Bodhi mind is neither existent nor created, it transcends words. Bodhi is mind, and mind is sentient beings. If one can understand this, it is called a Bodhisattva cultivating the Bodhi mind. Bodhi is neither past nor future

、現在如是心，眾生亦非過去、未來、現在。能如是解，名為菩薩。然於是中實無所得，以無所得故得。若於一切法無所得，是名得菩提。為始行眾生，故說有菩提。如阿羅漢取證，於法無所得；以世俗言辭故，說有菩提，然菩提實不可得。若於一切法無所得，是名得菩提。然於是中亦無有心、亦無造心者，亦無有菩提、亦無造菩提者，亦無有眾生、亦無造眾生者，亦無有聲聞、亦無發聲聞者，亦無辟支佛、亦無發辟支佛者，亦無有菩薩、亦無發菩薩者，亦無有佛、亦無成佛者，亦無有為、亦無造有為者，亦無無為、亦無造無為者，是中已得、今得、當得皆不可得。」

佛告：「善男子！諦聽諦聽，善思念之。所應說者，吾今當說。

「菩薩發菩提心有十法。何等為十？發第一心、成就眾善本，譬若須彌山以眾寶莊嚴；發第二心、行檀波羅蜜，譬若大地長養眾善法；發第三心、行屍波羅蜜，喻若師子王能降伏眾獸，滅除邪見故；發第四心、行羼提波羅蜜，喻若那羅延堅固不可壞，滅除煩惱故；發第五心、行毗梨耶波羅蜜，現行眾善法，喻若天華如意說法故；發第六心、行禪波羅蜜，喻若日光明滅除眾闇故；發第七心、行般若波羅蜜，諸愿得滿足，喻若商賈客得離眾難故；發第八心、行方便波羅蜜，滅除諸

【現代漢語翻譯】現代漢語譯本：現在的這種心念，眾生也不是過去、未來、現在的存在。如果能這樣理解，就稱為菩薩。然而，實際上這裡面沒有任何所得，因為沒有所得所以才有所得。如果對於一切法都沒有所得，這就叫做獲得菩提。爲了初學修行的眾生，所以說有菩提。就像阿羅漢證得果位，對於法也沒有任何所得；因為世俗的言辭，所以說有菩提，然而菩提實際上是不可得的。如果對於一切法都沒有所得，這就叫做獲得菩提。然而，這裡面也沒有心，也沒有造心者，也沒有菩提，也沒有造菩提者，也沒有眾生，也沒有造眾生者，也沒有聲聞（sravaka，聽聞佛法而修行的人），也沒有發聲聞心者，也沒有辟支佛（pratyekabuddha，獨自覺悟的人），也沒有發辟支佛心者，也沒有菩薩，也沒有發菩薩心者，也沒有佛，也沒有成佛者，也沒有有為法（samskrta，因緣和合而生的法），也沒有造有為法者，也沒有無為法（asamskrta，不依賴因緣而存在的法），也沒有造無為法者，這裡面已經得到的、現在得到的、將來得到的，都是不可得的。佛陀說：『善男子！仔細聽，仔細聽，好好思考。我將要說出應該說的道理。』『菩薩發菩提心有十種方法。是哪十種呢？發第一心，成就各種善的根本，就像須彌山（Sumeru，佛教宇宙觀中的中心山）用各種珍寶裝飾一樣；發第二心，修行佈施波羅蜜（dana paramita，佈施的完美），就像大地生長各種善法一樣；發第三心，修行持戒波羅蜜（sila paramita，持戒的完美），就像獅子王能夠降伏各種野獸，滅除邪見一樣；發第四心，修行忍辱波羅蜜（ksanti paramita，忍辱的完美），就像那羅延（Narayana，印度教神祇，象徵堅固）堅固不可摧毀，滅除煩惱一樣；發第五心，修行精進波羅蜜（virya paramita，精進的完美），展現各種善法，就像天花（mandarava，天上的花）如意說法一樣；發第六心，修行禪定波羅蜜（dhyana paramita，禪定的完美），就像太陽的光明滅除各種黑暗一樣；發第七心，修行般若波羅蜜（prajna paramita，智慧的完美），各種願望都能滿足，就像商人旅客脫離各種困難一樣；發第八心，修行方便波羅蜜（upaya paramita，方便的完美），滅除各種

【English Translation】 English version: This present mind is not of the past, future, or present for sentient beings. One who understands this is called a Bodhisattva. However, in this, there is actually nothing to be attained; because there is nothing to be attained, there is attainment. If there is no attainment in all dharmas, this is called attaining Bodhi. For the sake of sentient beings who are beginning their practice, it is said that there is Bodhi. Like an Arhat who attains realization, there is no attainment in the Dharma; because of worldly language, it is said that there is Bodhi, but Bodhi is actually unattainable. If there is no attainment in all dharmas, this is called attaining Bodhi. However, in this, there is also no mind, nor a maker of mind, nor Bodhi, nor a maker of Bodhi, nor sentient beings, nor a maker of sentient beings, nor Sravakas (those who hear and practice the Dharma), nor those who generate the Sravaka mind, nor Pratyekabuddhas (those who attain enlightenment on their own), nor those who generate the Pratyekabuddha mind, nor Bodhisattvas, nor those who generate the Bodhisattva mind, nor Buddhas, nor those who become Buddhas, nor conditioned dharmas (samskrta, dharmas that arise from causes and conditions), nor makers of conditioned dharmas, nor unconditioned dharmas (asamskrta, dharmas that do not depend on causes and conditions), nor makers of unconditioned dharmas. What has been attained, what is being attained, and what will be attained are all unattainable. The Buddha said: 'Good man! Listen carefully, listen carefully, and contemplate well. What should be said, I will now speak.' 'A Bodhisattva's generation of the Bodhi mind has ten methods. What are these ten? Generating the first mind, one accomplishes the roots of all good, like Mount Sumeru (the central mountain in Buddhist cosmology) adorned with various treasures; generating the second mind, one practices Dana Paramita (the perfection of giving), like the earth nurturing all good dharmas; generating the third mind, one practices Sila Paramita (the perfection of morality), like a lion king who can subdue all beasts, eliminating wrong views; generating the fourth mind, one practices Ksanti Paramita (the perfection of patience), like Narayana (a Hindu deity symbolizing steadfastness) who is firm and indestructible, eliminating afflictions; generating the fifth mind, one practices Virya Paramita (the perfection of diligence), manifesting all good dharmas, like heavenly flowers (mandarava, celestial flowers) speaking the Dharma as desired; generating the sixth mind, one practices Dhyana Paramita (the perfection of meditation), like the light of the sun eliminating all darkness; generating the seventh mind, one practices Prajna Paramita (the perfection of wisdom), all wishes are fulfilled, like a merchant traveler escaping all difficulties; generating the eighth mind, one practices Upaya Paramita (the perfection of skillful means), eliminating all

障礙，喻若月盛滿清凈無穢故；發第九心、欲滿足本願，游凈佛國土，樂聽深妙法，滅除貧窮故；發第十心、喻若虛空其智無窮盡，譬如轉輪王成就一切種智故。善男子！如是能發十種心名為菩薩，亦名摩訶薩、亦名無為眾生、亦名無障礙眾生、亦名已得度眾生、亦名不思議眾生。然於此中亦無有心、亦無菩提。

「複次，善男子！復有十三昧護持菩提心。何等為十？發第一心、法寶三昧所護持，發第二心、堅固三昧所護持，發第三心、不動三昧所護持，發第四心、不退三昧所護持，發第五心、寶華三昧所護持，發第六心、日光三昧所護持，發第七心、一切義三昧所護持，發第八心、智照三昧所護持，發第九心、諸佛現在前三昧所護持，發第十心、首楞嚴三昧所護持。

「複次，善男子！菩薩初地相能見三千佛剎土滿中億千那由他伏藏；二地能見三千佛剎土坦然平整以眾寶暐曄莊嚴；三地能見諸力士為降伏怨敵；四地能見四方有諸風輪來，有種種妙華遍佈其地；五地能見眾妓女以眾寶瓔珞其身，上有憂缽羅華天冠、薝蔔華天冠、婆師迦華天冠、阿提目多伽華天冠而為嚴容；六地見眾寶池八功德水湛然盈滿，其池四邊有七寶階道底布金沙，自見己身在此池中嬉戲娛樂；七地見其左右有諸地獄，而從中過無諸

【現代漢語翻譯】現代漢語譯本障礙，如同滿月般清凈無垢；發起第九心，想要滿足本願，遊歷清凈的佛國，樂於聽聞深奧微妙的佛法，滅除貧窮；發起第十心，如同虛空般智慧無窮無盡，譬如轉輪王成就一切種智（一切智慧）。善男子！像這樣能夠發起十種心的人被稱為菩薩（覺悟的有情），也稱為摩訶薩（偉大的有情），也稱為無為眾生（不造作的眾生），也稱為無障礙眾生（沒有障礙的眾生），也稱為已得度眾生（已經解脫的眾生），也稱為不可思議眾生（無法想像的眾生）。然而，在這其中，既沒有心，也沒有菩提（覺悟）。「再者，善男子！還有十三種三昧（禪定）護持菩提心（覺悟之心）。是哪十種呢？發起第一心，由法寶三昧（如法寶般珍貴的三昧）所護持；發起第二心，由堅固三昧（堅固不壞的三昧）所護持；發起第三心，由不動三昧（不動搖的三昧）所護持；發起第四心，由不退三昧（不退轉的三昧）所護持；發起第五心，由寶華三昧（如寶華般莊嚴的三昧）所護持；發起第六心，由日光三昧（如日光般照耀的三昧）所護持；發起第七心，由一切義三昧（通達一切義理的三昧）所護持；發起第八心，由智照三昧（以智慧照亮一切的三昧）所護持；發起第九心，由諸佛現在前三昧（諸佛顯現在前的三昧）所護持；發起第十心，由首楞嚴三昧（一切事究竟堅固的三昧）所護持。「再者，善男子！菩薩初地（菩薩修行第一階段）的境界能夠見到三千佛剎土（三千大千世界）中充滿億千那由他（極多的數量）的伏藏（寶藏）；二地（菩薩修行第二階段）能夠見到三千佛剎土平坦整潔，以各種珍寶光輝燦爛地莊嚴；三地（菩薩修行第三階段）能夠見到諸力士（大力士）降伏怨敵；四地（菩薩修行第四階段）能夠見到四方有各種風輪（風的輪轉）到來，有各種美妙的花朵遍佈其地；五地（菩薩修行第五階段）能夠見到眾**（天女）以各種珍寶瓔珞裝飾其身，頭上有優缽羅華（青蓮花）天冠、薝蔔華（黃玉蘭花）天冠、婆師迦華（夜香木花）天冠、阿提目多伽華（紅蓮花）天冠來裝飾容貌；六地（菩薩修行第六階段）見到各種寶池中充滿八功德水（具有八種功德的水），池子四邊有七寶階道，底部鋪滿金沙，自己看到自己在此池中嬉戲娛樂；七地（菩薩修行第七階段）見到其左右有各種地獄，而從中經過沒有各種

【English Translation】 English version Obstacles, like the full moon, are pure and without defilement; the ninth mind is generated, desiring to fulfill the original vow, to travel to pure Buddha lands, to joyfully listen to profound and subtle Dharma, and to eliminate poverty; the tenth mind is generated, like the void, its wisdom is infinite, like a Chakravartin King (universal monarch) who has achieved all-knowing wisdom. Good man! Those who can generate these ten kinds of minds are called Bodhisattvas (enlightenment beings), also called Mahasattvas (great beings), also called non-active beings, also called unobstructed beings, also called beings who have attained liberation, also called inconceivable beings. However, within this, there is neither mind nor Bodhi (enlightenment). Furthermore, good man! There are also thirteen Samadhis (meditative states) that protect the Bodhi mind (mind of enlightenment). What are the ten? The first mind is generated, protected by the Dharma Treasure Samadhi (Samadhi as precious as Dharma); the second mind is generated, protected by the Firm Samadhi (unbreakable Samadhi); the third mind is generated, protected by the Immovable Samadhi (unshakable Samadhi); the fourth mind is generated, protected by the Non-Retreating Samadhi (Samadhi of non-regression); the fifth mind is generated, protected by the Jewel Flower Samadhi (Samadhi as beautiful as a jewel flower); the sixth mind is generated, protected by the Sunlight Samadhi (Samadhi as illuminating as sunlight); the seventh mind is generated, protected by the All-Meaning Samadhi (Samadhi that understands all meanings); the eighth mind is generated, protected by the Wisdom Illumination Samadhi (Samadhi that illuminates with wisdom); the ninth mind is generated, protected by the Buddhas Present Samadhi (Samadhi where Buddhas appear); the tenth mind is generated, protected by the Shurangama Samadhi (Samadhi of ultimate firmness in all matters). Furthermore, good man! The state of a Bodhisattva in the first Bhumi (first stage of Bodhisattva practice) can see three thousand Buddha lands filled with billions of Nayutas (extremely large numbers) of hidden treasures; the second Bhumi can see three thousand Buddha lands flat and even, adorned with various precious jewels; the third Bhumi can see mighty warriors subduing enemies; the fourth Bhumi can see various wind wheels coming from the four directions, with various beautiful flowers spread across the ground; the fifth Bhumi can see celestial maidens adorning themselves with various precious necklaces, with Upala (blue lotus) heavenly crowns, Champaka (yellow magnolia) heavenly crowns, Vasika (night-blooming jasmine) heavenly crowns, and Atimuktaka (red lotus) heavenly crowns adorning their faces; the sixth Bhumi sees various jeweled ponds filled with the eight meritorious waters, with seven-jeweled stairways on the four sides of the ponds, the bottom covered with golden sand, and sees oneself playing and enjoying in this pond; the seventh Bhumi sees various hells on its left and right, and passes through them without any

艱難；八地自見兩肩上有師子王，形容端嚴，頭上有幡，有大威力降伏眾獸；九地見轉輪聖王百千大臣剎利居士而自圍繞，以正法化無量眾生，見虛空中有眾寶蓋垂覆其上；十地見佛色身，身真金色放大光明，大眾圍繞而為說法。善男子！如是十種相應善分別成就十地，以三昧力故。

「複次，善男子！初地生勝進陀羅尼；二地生不壞陀羅尼；三地生安隱陀羅尼；四地生難沮壞陀羅尼；五地生功德華種種莊嚴陀羅尼；六地生智圓明陀羅尼；七地生增益陀羅尼；八地生無分別陀羅尼而為上首，八萬四千陀羅尼同共俱生；九地生無邊陀羅尼而為上首，六十二億那由他陀羅尼同共俱生；十地生無盡陀羅尼而為上首，億千恒河沙陀羅尼同共俱生。

「複次，善男子！初地行檀波羅蜜、二地行屍波羅蜜、三地行羼提波羅蜜、四地行毗梨耶波羅蜜、五地行禪波羅蜜、六地行般若波羅蜜、七地行方便波羅蜜、八地行智波羅蜜、九地行成就眾生滿足波羅蜜、十地行諸愿滿足波羅蜜，如是諸波羅蜜于諸地中皆悉成就。

「複次，善男子！菩薩摩訶薩行檀波羅蜜有十種。何等為十？一曰、信根，二曰、定根，三曰、大慈，四曰、大悲，五曰、我喜，六曰、彼喜，七曰、發一切愿，八曰、持一切眾生，九曰、四攝，十曰、

【現代漢語翻譯】現代漢語譯本：艱難地，當菩薩處於第八地時，他會看到自己兩肩上出現獅子王，形象端莊威嚴，頭頂有旗旛，具有強大的力量可以降伏各種野獸；當菩薩處於第九地時，他會看到轉輪聖王（擁有統治世界的理想君主）和成百上千的大臣、剎利（貴族）、居士（在家信徒）圍繞著自己，以正法教化無量眾生，並看到虛空中懸掛著許多珍寶製成的寶蓋覆蓋在上方；當菩薩處於第十地時，他會看到佛的色身，身體呈現真正的金色，放出耀眼的光芒，大眾圍繞著佛聽他說法。善男子！像這樣，這十種相應的善行分別成就了十地，這是通過三昧（禪定）的力量實現的。

『再者，善男子！初地菩薩會生起殊勝的勝進陀羅尼（一種總持法門）；二地菩薩會生起不壞陀羅尼；三地菩薩會生起安隱陀羅尼；四地菩薩會生起難以破壞的難沮壞陀羅尼；五地菩薩會生起以功德之花種種莊嚴的陀羅尼；六地菩薩會生起智慧圓滿光明的智圓明陀羅尼；七地菩薩會生起增益陀羅尼；八地菩薩會生起以無分別陀羅尼為首的八萬四千種陀羅尼同時生起；九地菩薩會生起以無邊陀羅尼為首的六十二億那由他（極大的數字單位）種陀羅尼同時生起；十地菩薩會生起以無盡陀羅尼為首的億千恒河沙數（極大的數字單位）種陀羅尼同時生起。

『再者，善男子！初地菩薩修行佈施波羅蜜（檀波羅蜜），二地菩薩修行持戒波羅蜜（尸波羅蜜），三地菩薩修行忍辱波羅蜜（羼提波羅蜜），四地菩薩修行精進波羅蜜（毗梨耶波羅蜜），五地菩薩修行禪定波羅蜜（禪波羅蜜），六地菩薩修行智慧波羅蜜（般若波羅蜜），七地菩薩修行方便波羅蜜，八地菩薩修行智波羅蜜，九地菩薩修行成就眾生滿足波羅蜜，十地菩薩修行諸愿滿足波羅蜜，像這樣，各種波羅蜜在各個地中都得到成就。

『再者，善男子！菩薩摩訶薩（大菩薩）修行佈施波羅蜜有十種。是哪十種呢？第一是信根，第二是定根，第三是大慈，第四是大悲，第五是我喜，第六是彼喜，第七是發一切愿，第八是持一切眾生，第九是四攝，第十是……』

【English Translation】 English version: With difficulty; when a Bodhisattva is at the eighth ground, he sees lion kings on both of his shoulders, their forms dignified and majestic, with banners on their heads, possessing great power to subdue all beasts; when a Bodhisattva is at the ninth ground, he sees a Chakravartin king (an ideal monarch who rules the world) surrounded by hundreds of thousands of ministers, Kshatriyas (nobles), and householders, teaching countless beings with the righteous Dharma, and sees many jeweled canopies hanging in the sky above him; when a Bodhisattva is at the tenth ground, he sees the Buddha's physical form, his body a true golden color, emitting great light, with a multitude surrounding him, listening to his teachings. Good man! In this way, these ten corresponding good deeds respectively accomplish the ten grounds, through the power of Samadhi (meditative absorption).

'Furthermore, good man! A Bodhisattva on the first ground generates the superior Uttara Dharani (a type of mnemonic device); a Bodhisattva on the second ground generates the indestructible Dharani; a Bodhisattva on the third ground generates the peaceful Dharani; a Bodhisattva on the fourth ground generates the difficult-to-destroy Dharani; a Bodhisattva on the fifth ground generates the Dharani adorned with various flowers of merit; a Bodhisattva on the sixth ground generates the Dharani of perfect and luminous wisdom; a Bodhisattva on the seventh ground generates the Dharani of increase; a Bodhisattva on the eighth ground generates 84,000 Dharanis, with the non-discriminating Dharani as the foremost, all arising simultaneously; a Bodhisattva on the ninth ground generates 6.2 billion Nayutas (a large number unit) of Dharanis, with the boundless Dharani as the foremost, all arising simultaneously; a Bodhisattva on the tenth ground generates countless Dharanis, as many as the sands of a billion Ganges Rivers (a large number unit), with the inexhaustible Dharani as the foremost, all arising simultaneously.'

'Furthermore, good man! A Bodhisattva on the first ground practices the Paramita of giving (Dana Paramita), a Bodhisattva on the second ground practices the Paramita of morality (Sila Paramita), a Bodhisattva on the third ground practices the Paramita of patience (Ksanti Paramita), a Bodhisattva on the fourth ground practices the Paramita of diligence (Virya Paramita), a Bodhisattva on the fifth ground practices the Paramita of meditation (Dhyana Paramita), a Bodhisattva on the sixth ground practices the Paramita of wisdom (Prajna Paramita), a Bodhisattva on the seventh ground practices the Paramita of skillful means, a Bodhisattva on the eighth ground practices the Paramita of knowledge, a Bodhisattva on the ninth ground practices the Paramita of fulfilling the needs of sentient beings, and a Bodhisattva on the tenth ground practices the Paramita of fulfilling all vows. In this way, all the Paramitas are accomplished in each of the grounds.'

'Furthermore, good man! A Bodhisattva Mahasattva (great Bodhisattva) has ten aspects in practicing the Paramita of giving. What are these ten? First is the root of faith, second is the root of concentration, third is great loving-kindness, fourth is great compassion, fifth is my joy, sixth is the joy of others, seventh is making all vows, eighth is upholding all sentient beings, ninth is the four means of attraction, and tenth is...'

親近諸佛法，是名十種法成就檀波羅蜜。

「複次，善男子！行屍波羅蜜有十法。何等為十？一曰、離八難，二曰、成就佛功德，三曰、離聲聞地，四曰、離辟支佛地，五曰、身清，六曰、口清，七曰、意清，八曰、莊嚴心，九曰、斷地獄緣，十曰、所祈得滿足行，此十法即成就尸波羅蜜。

「複次，善男子！行羼提波羅蜜有十法。何等為十？一曰、忍力，二曰、踴躍，三曰、成就眾生，四曰、于甚深法能忍，五曰、無彼我，六曰、斷瞋恚，七曰、不惜身，八曰、不惜命，九曰、舍癡，十曰、觀法身平等，如是十種法成就羼提波羅蜜。

「複次，善男子！菩薩摩訶薩行毗梨耶波羅蜜有十法。何等為十？一曰、精進根，二曰、精進力，三曰、正勤，四曰、正念，五曰、以身助眾生，六曰、以心口隨生，七曰、行處不退轉，八曰、除懶惰，九曰、降伏惡知識，十曰、集一切智，是名十法成就毗梨耶波羅蜜。

「複次，善男子！菩薩摩訶薩行禪波羅蜜有十法。何等為十？一曰、定根，二曰、定力，三曰、等定，四曰、遊戲諸禪，五曰、三昧，六曰、三昧報，七曰、不毀眾善法，八曰、滅除煩惱怨，九曰、于正法舍，十曰、定陰，如是十法成就禪波羅蜜。

「複次，善男子！菩薩摩訶薩行般若

【現代漢語翻譯】現代漢語譯本：親近諸佛的教法，這被稱為成就檀波羅蜜（Dān bō luó mì，佈施的完美）的十種方法。

『再者，善男子！修行尸波羅蜜（Shī bō luó mì，持戒的完美）有十種方法。哪十種呢？第一，遠離八難（bā nán，指八種難以修行佛法的障礙）；第二，成就佛的功德；第三，遠離聲聞（shēng wén，聽聞佛法而修行的人）的境界；第四，遠離辟支佛（pì zhī fó，獨自覺悟的人）的境界；第五，身清凈；第六，口清凈；第七，意清凈；第八，莊嚴心；第九，斷除地獄的因緣；第十，所祈求的願望都能滿足。這十種方法就成就了尸波羅蜜。』

『再者，善男子！修行羼提波羅蜜（chàn tí bō luó mì，忍辱的完美）有十種方法。哪十種呢？第一，忍耐的力量；第二，歡喜踴躍；第三，成就眾生；第四，對於甚深的佛法能夠忍受；第五，沒有彼此的分別；第六，斷除嗔恚；第七，不吝惜身體；第八，不吝惜生命；第九，捨棄愚癡；第十，觀察法身（fǎ shēn，佛的真身）的平等。這十種方法就成就了羼提波羅蜜。』

『再者，善男子！菩薩摩訶薩（pú sà mó hē sà，偉大的菩薩）修行毗梨耶波羅蜜（pí lí yē bō luó mì，精進的完美）有十種方法。哪十種呢？第一，精進的根本；第二，精進的力量；第三，正勤；第四，正念；第五，以身體幫助眾生；第六，以心口隨順眾生；第七，在修行的道路上不退轉；第八，去除懶惰；第九，降伏惡知識；第十，聚集一切智慧。這被稱為成就毗梨耶波羅蜜的十種方法。』

『再者，善男子！菩薩摩訶薩修行禪波羅蜜（chán bō luó mì，禪定的完美）有十種方法。哪十種呢？第一，禪定的根本；第二，禪定的力量；第三，平等禪定；第四，在各種禪定中游戲自在；第五，三昧（sān mèi，禪定）；第六，三昧的果報；第七，不毀壞一切善法；第八，滅除煩惱的怨敵；第九，對於正法不捨棄；第十，禪定的陰影。這十種方法就成就了禪波羅蜜。』

『再者，善男子！菩薩摩訶薩修行般若（bō rě，智慧）

【English Translation】 English version: To be close to the teachings of all Buddhas, this is called the ten methods of accomplishing Dān pāramitā (the perfection of giving).

'Furthermore, good man! There are ten methods for practicing Śīla pāramitā (the perfection of morality). What are the ten? First, to be free from the eight difficulties (bā nán, eight obstacles that make it difficult to practice Buddhism); second, to accomplish the merits of the Buddha; third, to be free from the stage of Śrāvaka (shēng wén, those who hear the teachings and practice); fourth, to be free from the stage of Pratyekabuddha (pì zhī fó, those who attain enlightenment on their own); fifth, to have a pure body; sixth, to have a pure mouth; seventh, to have a pure mind; eighth, to adorn the mind; ninth, to cut off the causes of hell; tenth, to have all wishes fulfilled. These ten methods accomplish Śīla pāramitā.'

'Furthermore, good man! There are ten methods for practicing Kṣānti pāramitā (the perfection of patience). What are the ten? First, the power of patience; second, joy and enthusiasm; third, to accomplish sentient beings; fourth, to be able to endure the profound Dharma; fifth, to have no sense of self and others; sixth, to cut off anger; seventh, not to be stingy with the body; eighth, not to be stingy with life; ninth, to abandon ignorance; tenth, to observe the equality of the Dharmakāya (fǎ shēn, the true body of the Buddha). These ten methods accomplish Kṣānti pāramitā.'

'Furthermore, good man! There are ten methods for a Bodhisattva Mahāsattva (pú sà mó hē sà, a great Bodhisattva) to practice Vīrya pāramitā (the perfection of diligence). What are the ten? First, the root of diligence; second, the power of diligence; third, right diligence; fourth, right mindfulness; fifth, to help sentient beings with the body; sixth, to follow sentient beings with mind and mouth; seventh, not to regress on the path of practice; eighth, to eliminate laziness; ninth, to subdue evil teachers; tenth, to gather all wisdom. These are called the ten methods of accomplishing Vīrya pāramitā.'

'Furthermore, good man! There are ten methods for a Bodhisattva Mahāsattva to practice Dhyāna pāramitā (the perfection of meditation). What are the ten? First, the root of meditation; second, the power of meditation; third, equal meditation; fourth, to play freely in various meditations; fifth, Samādhi (sān mèi, meditation); sixth, the result of Samādhi; seventh, not to destroy all good dharmas; eighth, to eliminate the enemies of afflictions; ninth, not to abandon the right Dharma; tenth, the shadow of meditation. These ten methods accomplish Dhyāna pāramitā.'

'Furthermore, good man! A Bodhisattva Mahāsattva practices Prajñā (bō rě, wisdom)'

波羅蜜有十法。何等為十？一曰、慧根，二曰、慧力，三曰、正見，四曰、正念，五曰、陰方便，六曰、分別界，七曰、聖諦，八曰、無障智，九曰、回邪見，十曰、無生法忍行，如是十法得成就般若波羅蜜。

「複次，善男子！菩薩摩訶薩行方便波羅蜜有十法。何等為十？一曰、同眾生行，二曰、持眾生，三曰、大悲，四曰、無厭，五曰、離聲聞辟支佛行，六曰、入波羅蜜，七曰、如實分別器量，八曰、扶助善心，九曰、入不退轉地，十曰、降伏眾魔，是名十法成就方便波羅蜜。

「複次，善男子！云何名為波羅蜜義？行勝進滿足是波羅蜜義，成就第一智是波羅蜜義，不在有為、不處無為是波羅蜜義，生死大患善能覺知是波羅蜜義，本所未覺今悉了知是波羅蜜義，無盡法藏廣能示現是波羅蜜義，善除障礙是波羅蜜義，佈施、持戒、忍辱、精進、禪定、智慧、方便等不望報是波羅蜜義，解一切眾生界是波羅蜜義，滿足無生法忍是波羅蜜義，成不退轉是波羅蜜義，修凈佛國是波羅蜜義，成就眾生是波羅蜜義，處於道場覺一切智是波羅蜜義，降伏眾魔是波羅蜜義，成就諸佛一切種智是波羅蜜義，破諸異見是波羅蜜義，十力、四無所畏、十八不共法成就滿足是波羅蜜義，成就十二行法輪是波羅蜜義。

「

【現代漢語翻譯】現代漢語譯本般若波羅蜜（Prajnaparamita，智慧的完美）有十種方法。是哪十種呢？第一是慧根（智慧的根基），第二是慧力（智慧的力量），第三是正見（正確的見解），第四是正念（正確的意念），第五是陰方便（五蘊的方便法門），第六是分別界（辨別諸界），第七是聖諦（四聖諦），第八是無障智（無障礙的智慧），第九是回邪見（迴轉邪惡的見解），第十是無生法忍行（對無生之法的忍耐和修行）。像這樣十種方法就能成就般若波羅蜜。「再者，善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）修行方便波羅蜜（Upaya-paramita，善巧方便的完美）有十種方法。是哪十種呢？第一是與眾生同行，第二是護持眾生，第三是大悲（偉大的慈悲），第四是無厭（不滿足於小成就），第五是遠離聲聞（Sravaka，小乘弟子）和辟支佛（Pratyekabuddha，獨覺者）的修行，第六是進入波羅蜜，第七是如實分別眾生的根器，第八是扶助善心，第九是進入不退轉地（不會退轉的境界），第十是降伏眾魔。這十種方法成就方便波羅蜜。「再者，善男子！什麼叫做波羅蜜的意義呢？修行勝進圓滿是波羅蜜的意義，成就第一智慧是波羅蜜的意義，不在有為法（有生滅的法）中，也不在無為法（無生滅的法）中是波羅蜜的意義，對於生死大患能夠善於覺知是波羅蜜的意義，本來沒有覺悟的現在完全了知是波羅蜜的意義，無盡的法藏能夠廣泛地示現是波羅蜜的意義，善於去除障礙是波羅蜜的意義，佈施（Dana）、持戒（Sila）、忍辱（Ksanti）、精進（Virya）、禪定（Dhyana）、智慧（Prajna）、方便等不求回報是波羅蜜的意義，瞭解一切眾生的界限是波羅蜜的意義，圓滿無生法忍是波羅蜜的意義，成就不會退轉的境界是波羅蜜的意義，修凈佛國是波羅蜜的意義，成就眾生是波羅蜜的意義，處於道場覺悟一切智慧是波羅蜜的意義，降伏眾魔是波羅蜜的意義，成就諸佛的一切種智是波羅蜜的意義，破除各種不同的見解是波羅蜜的意義，十力（Tathagata's Ten Powers）、四無所畏（Four Fearlessnesses）、十八不共法（Eighteen Unique Qualities of a Buddha）成就圓滿是波羅蜜的意義，成就十二行法輪（Twelve Aspects of the Wheel of Dharma）是波羅蜜的意義。

【English Translation】 English version There are ten aspects to Prajnaparamita (Perfection of Wisdom). What are the ten? First is the root of wisdom (Hui Gen), second is the power of wisdom (Hui Li), third is right view (Zheng Jian), fourth is right mindfulness (Zheng Nian), fifth is the skillful means of the skandhas (Yin Fangbian), sixth is the discernment of realms (Fenbie Jie), seventh is the noble truths (Sheng Di), eighth is unobstructed wisdom (Wu Zhang Zhi), ninth is turning away from wrong views (Hui Xiejian), and tenth is the practice of the forbearance of the unproduced dharma (Wu Sheng Fa Ren Xing). These ten aspects lead to the accomplishment of Prajnaparamita. Furthermore, good man! A Bodhisattva-Mahasattva (Great Bodhisattva) has ten aspects in practicing Upaya-paramita (Perfection of Skillful Means). What are the ten? First is acting in accordance with sentient beings, second is upholding sentient beings, third is great compassion (Da Bei), fourth is non-contentment (Wu Yan), fifth is being apart from the practices of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), sixth is entering the paramitas, seventh is truly discerning the capacities of beings, eighth is supporting good intentions, ninth is entering the stage of non-retrogression (Bu Tui Zhuan Di), and tenth is subduing all demons. These ten aspects accomplish Upaya-paramita. Furthermore, good man! What is the meaning of paramita? The meaning of paramita is the perfection of superior progress in practice, the meaning of paramita is the accomplishment of the foremost wisdom, the meaning of paramita is being neither in conditioned dharmas (with arising and ceasing) nor in unconditioned dharmas (without arising and ceasing), the meaning of paramita is being able to be aware of the great suffering of birth and death, the meaning of paramita is fully understanding what was not understood before, the meaning of paramita is being able to widely manifest the inexhaustible treasury of dharma, the meaning of paramita is being able to remove obstacles, the meaning of paramita is giving (Dana), keeping precepts (Sila), patience (Ksanti), diligence (Virya), meditation (Dhyana), wisdom (Prajna), skillful means, etc., without expecting reward, the meaning of paramita is understanding the realms of all sentient beings, the meaning of paramita is fulfilling the forbearance of the unproduced dharma, the meaning of paramita is accomplishing the state of non-retrogression, the meaning of paramita is purifying the Buddha-land, the meaning of paramita is accomplishing sentient beings, the meaning of paramita is realizing all wisdom in the Bodhimanda (place of enlightenment), the meaning of paramita is subduing all demons, the meaning of paramita is accomplishing the omniscient wisdom of all Buddhas, the meaning of paramita is breaking all different views, the meaning of paramita is the fulfillment of the Ten Powers (Tathagata's Ten Powers), the Four Fearlessnesses (Four Fearlessnesses), and the Eighteen Unique Qualities of a Buddha (Eighteen Unique Qualities of a Buddha), the meaning of paramita is the accomplishment of the Twelve Aspects of the Wheel of Dharma (Twelve Aspects of the Wheel of Dharma).

如是，善男子！波羅蜜義甚深無量，我但為汝略說之耳。」

爾時，會中有天子——名師子奮迅光——即從坐起，合掌白佛言：「善哉，世尊！如上所說甚深希有，諸佛功德譬如甘露充足一切。」

佛告天子：「善哉善哉，如汝所說。若有比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，及菩薩摩訶薩聞是經典，必于阿耨多羅三藐三菩提不復退轉。

「何以故？天子！若有善男子、善女人宿殖德本乃能得聞是經，非是少功德人之所聽聞。若有暫聞此經、讀誦書寫，此人舍是身已，常見諸佛。見諸佛已，能于佛所轉妙法輪，即得無盡陀羅尼印、亦得解一切眾生心行陀羅尼、亦得日光普照陀羅尼、亦得凈無垢陀羅尼、亦得一切諸法不動陀羅尼、亦得金剛不壞陀羅尼、亦得甚深義藏演說陀羅尼、亦得善解一切眾生語言陀羅尼、亦得虛空無垢遊戲無盡印陀羅尼、亦得諸佛化身陀羅尼。況復聞已，如說修行！

「善男子！若有菩薩得如是法，則能於十方世界諸佛剎土化作佛身，而為眾生演說妙法，然於法相不動，亦無去來；雖成就眾生，無有眾生而可得者；常為說法而無所說；恒現受生而無生滅；雖現來去，無來去相。」

爾時，世尊

【現代漢語翻譯】現代漢語譯本：『是的，善男子！波羅蜜（paramita，意為「到彼岸」）的意義非常深奧，無量無邊，我只是為你簡略地說說罷了。』當時，會中有一位天子，名叫師子奮迅光（Simhavikridita-prabha），他立即從座位上站起來，合掌對佛說：『太好了，世尊！您所說的這些非常深奧稀有，諸佛的功德就像甘露一樣，能夠充分滋養一切。』佛告訴天子：『說得好啊，說得好啊，正如你所說。如果有比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉（yaksa，一種鬼神）、乾闥婆（gandharva，一種天神）、阿修羅（asura，一種好戰的神）、迦樓羅（garuda，一種金翅鳥神）、緊那羅（kinnara，一種歌神）、摩睺羅伽（mahoraga，一種大蟒神）、人、非人等，以及菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）聽聞這部經典，必定在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的道路上不再退轉。『為什麼呢？天子！如果有善男子、善女人宿世積累了深厚的德行，才能聽聞這部經典，不是那些功德淺薄的人所能聽到的。如果有人暫時聽聞這部經典，讀誦書寫，這個人捨棄此身之後，就能常見諸佛。見到諸佛之後，能在佛的處所轉動微妙的法輪，立即獲得無盡陀羅尼印（dharani-mudra，總持印）、也能獲得瞭解一切眾生心行的陀羅尼、也能獲得日光普照陀羅尼、也能獲得清凈無垢陀羅尼、也能獲得一切諸法不動陀羅尼、也能獲得金剛不壞陀羅尼、也能獲得甚深義藏演說陀羅尼、也能獲得善解一切眾生語言陀羅尼、也能獲得虛空無垢遊戲無盡印陀羅尼、也能獲得諸佛化身陀羅尼。更何況聽聞之後，還能如所說的那樣修行！』『善男子！如果有菩薩得到這樣的法，就能在十方世界諸佛的剎土化作佛身，為眾生演說微妙的佛法，然而對於法的實相卻不動搖，也沒有來去；雖然成就了眾生，卻沒有一個眾生可以被認為是被成就的；常常說法卻無所說；恒常示現受生卻無生滅；雖然示現來去，卻沒有來去的相狀。』當時，世尊

【English Translation】 English version: 'So it is, good man! The meaning of paramita (perfection, going beyond) is profound and immeasurable; I have only briefly explained it to you.' At that time, there was a deva (god) in the assembly named Simhavikridita-prabha (Lion-Sporting Light), who immediately rose from his seat, put his palms together, and said to the Buddha, 'Excellent, World Honored One! What you have said is extremely profound and rare. The merits of all Buddhas are like sweet dew, fully nourishing all beings.' The Buddha said to the deva, 'Well said, well said, just as you have said. If there are bhikshus (monks), bhikshunis (nuns), upasakas (male lay followers), upasikas (female lay followers), devas, nagas (dragons), yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, and bodhisattva-mahasattvas (great bodhisattvas) who hear this sutra, they will surely not regress from anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'Why is that, deva? If there are good men or good women who have cultivated deep roots of virtue in past lives, they will be able to hear this sutra. It is not something that those with little merit can hear. If someone temporarily hears this sutra, recites it, and writes it down, after they leave this body, they will often see all the Buddhas. Having seen all the Buddhas, they will be able to turn the wonderful Dharma wheel in the presence of the Buddhas, and will immediately obtain the inexhaustible dharani-mudra (seal of mantras), also obtain the dharani of understanding the minds and actions of all beings, also obtain the dharani of the sun's universal illumination, also obtain the pure and immaculate dharani, also obtain the dharani of the immovability of all dharmas, also obtain the indestructible vajra dharani, also obtain the dharani of expounding the profound treasury of meaning, also obtain the dharani of skillfully understanding the languages of all beings, also obtain the dharani of the immaculate and playful inexhaustible seal of space, also obtain the dharani of the transformation bodies of all Buddhas. How much more so if, having heard it, they practice as it is taught!' 'Good man! If a bodhisattva obtains such a Dharma, they will be able to transform into Buddha bodies in the Buddha lands of the ten directions, and expound the wonderful Dharma for sentient beings, yet they do not move from the true nature of Dharma, nor do they have coming or going; although they accomplish sentient beings, there are no sentient beings that can be considered accomplished; they constantly teach the Dharma, yet there is nothing to be taught; they constantly appear to be born, yet there is no birth or death; although they appear to come and go, there is no coming or going.' At that time, the World Honored One

說是法時，三千菩薩得無生法忍，無量眾生皆發阿耨多羅三藐三菩提心。

思無量義菩薩及諸天、龍、夜叉、乾闥婆、阿修羅、人、非人等聞佛所說，歡喜奉行。

佛說莊嚴菩提心經

【現代漢語翻譯】現代漢語譯本：當佛陀宣講佛法時，三千位菩薩證得了無生法忍（對一切法不生不滅的真理的領悟），無數眾生都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。思無量義菩薩（一位菩薩的名字）以及諸天、龍（神話生物）、夜叉（守護神）、乾闥婆（天上的樂神）、阿修羅（好戰的神）、人、非人等，聽聞佛陀所說，都歡喜地接受並實踐。《佛說莊嚴菩提心經》

【English Translation】 English version: When the Buddha was expounding the Dharma, three thousand Bodhisattvas attained the Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas), and countless sentient beings all generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). The Bodhisattva Samantamati (a Bodhisattva's name), as well as Devas, Nagas (mythical creatures), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (belligerent deities), humans, non-humans, and others, having heard what the Buddha had said, joyfully accepted and practiced it. 'The Buddha Speaks the Sutra of Adorning the Bodhi Mind'