T10n0308_佛說大方廣菩薩十地經
大正藏第 10 冊 No. 0308 佛說大方廣菩薩十地經
No. 308
佛說大方廣菩薩十地經
元魏西域三藏吉迦夜譯
如是我聞：
一時佛在王舍城耆阇崛山，與大比丘眾千二百五十人俱，菩薩萬人，其名曰：智幢菩薩、法幢菩薩、月幢菩薩、日幢菩薩、無量幢菩薩、跋陀波羅等十六正士、文殊師利等六十同意、彌勒菩薩等賢劫一切菩提薩埵。
爾時無盡智菩提薩埵，從座起整衣服偏袒右肩右膝著地，以種種寶華散於佛上：白佛言：「世尊！欲有所問，唯愿世尊，開示解說。」
爾時世尊告無盡智菩薩：「善哉，善哉！善男子！若有疑難恣汝所問，如來當爲隨問解說令汝歡喜。」
爾時無盡智菩提薩埵白佛言：「世尊！菩提心。世尊謂菩提心，云何當知菩提薩埵成就菩提心？何等為菩提心亦無菩提心，薩埵亦不可得，亦不離菩提名曰菩提心？菩提者，亦不可說不可見無有對，薩埵亦不可得。云何於此諸法當得開解？」
世尊告曰：「善男子！菩提者，是皆言說俗數施設。善男子！菩提者非言說非俗數非施設。善男子！如菩提非言說，薩埵及心，至一切法，亦復如是，當作是知。若如是心是名菩提心，菩提亦不過去當來今現在，所謂薩埵
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），與一千二百五十位大比丘眾，以及一萬位菩薩在一起。這些菩薩的名字是：智幢菩薩（Jñānaketu）、法幢菩薩（Dharmaketu）、月幢菩薩（Candraketu）、日幢菩薩（Sūryaketu）、無量幢菩薩（Anantaketu）、跋陀波羅（Bhadrapāla）等十六位正士、文殊師利（Mañjuśrī）等六十位同心菩薩、彌勒菩薩（Maitreya）等賢劫（Bhadrakalpa）一切菩提薩埵。 當時，無盡智菩提薩埵（Akṣayamati Bodhisattva）從座位上起身，整理好衣服，袒露右肩，右膝著地，用各種寶花散在佛陀身上，對佛陀說：『世尊！我有一些問題想請教，希望世尊能夠開示解說。』 這時，世尊告訴無盡智菩薩：『很好，很好！善男子！如果有任何疑問，儘管提問，如來會根據你的問題進行解答，讓你感到歡喜。』 當時，無盡智菩提薩埵對佛陀說：『世尊！關於菩提心（bodhicitta）。世尊所說的菩提心，我們如何才能知道菩提薩埵（bodhisattva）成就了菩提心？什麼是菩提心，既無菩提心，薩埵（sattva）也不可得，又不離菩提而名為菩提心？菩提（bodhi）是不可說、不可見、無有對立的，薩埵也是不可得的。我們如何才能對這些法理有所理解呢？』 世尊回答說：『善男子！菩提，這些都是言語上的表達，世俗的計數和假設。善男子！菩提不是言語，不是世俗的計數，也不是假設。善男子！正如菩提不是言語，薩埵和心，乃至一切法，也是如此，應當這樣理解。如果能這樣理解心，就稱為菩提心。菩提也不存在過去、未來和現在，所謂的薩埵也是如此。』
【English Translation】 English version Thus have I heard: At one time, the Buddha was in Rājagṛha (王舍城), on Mount Gṛdhrakūṭa (耆阇崛山), together with a great assembly of twelve hundred and fifty Bhikṣus (比丘), and ten thousand Bodhisattvas. Their names were: Jñānaketu Bodhisattva (智幢菩薩), Dharmaketu Bodhisattva (法幢菩薩), Candraketu Bodhisattva (月幢菩薩), Sūryaketu Bodhisattva (日幢菩薩), Anantaketu Bodhisattva (無量幢菩薩), Bhadrapāla (跋陀波羅) and sixteen other righteous men, Mañjuśrī (文殊師利) and sixty other like-minded Bodhisattvas, Maitreya Bodhisattva (彌勒菩薩), and all the Bodhisattvas of the Bhadrakalpa (賢劫). At that time, Akṣayamati Bodhisattva (無盡智菩提薩埵) rose from his seat, arranged his robe, bared his right shoulder, knelt on his right knee, and scattered various precious flowers upon the Buddha, saying to the Buddha: 『World Honored One! I have some questions to ask, I hope the World Honored One will explain and clarify them.』 Then, the World Honored One said to Akṣayamati Bodhisattva: 『Excellent, excellent! Good man! If you have any doubts, feel free to ask, and the Tathāgata (如來) will answer your questions and make you happy.』 At that time, Akṣayamati Bodhisattva said to the Buddha: 『World Honored One! Regarding bodhicitta (菩提心). World Honored One speaks of bodhicitta, how can we know when a Bodhisattva (菩提薩埵) has achieved bodhicitta? What is bodhicitta, which is neither bodhicitta, nor is sattva (薩埵) attainable, yet is not separate from bodhi (菩提) and is called bodhicitta? Bodhi is unspeakable, invisible, and without opposition, and sattva is also unattainable. How can we understand these dharmas (法理)?』 The World Honored One replied: 『Good man! Bodhi, these are all verbal expressions, worldly counts, and assumptions. Good man! Bodhi is not verbal, not worldly counts, nor assumptions. Good man! Just as bodhi is not verbal, so are sattva and mind, and all dharmas, it should be understood this way. If the mind is understood in this way, it is called bodhicitta. Bodhi does not exist in the past, future, or present, and so it is with sattva.』
及心亦不過去當來今現在；若如是知者，菩提薩埵不可得，彼處都無所得；於一切法得無所得，是名得菩提心。如阿羅漢阿羅漢果亦不可得，彼都無所得，但是俗數言說有耳；於一切法無所得，是名得。菩提心亦非初業，菩提薩埵度義，義名為菩提薩埵；亦非彼心非施設心、非眾生非施設眾生、非聲聞非施設聲聞、非辟支佛非施設辟支佛、非菩提薩埵非施設菩提薩埵、非有為非施設有為法、非無為非施設無為法，可得已得當得。但如說法隨順故，說一切善根等起；當知初發心，彼因檀波羅蜜，猶如大地所持；當知第二心起，彼因尸波羅蜜，猶如師子獸王勇猛；當知第三心起，彼因羼提波羅蜜，猶如那羅延勇猛大力便；當知第四心起，摧伏一切諸結怨敵，彼因毗梨耶波羅蜜，種種善根功德華開；當知第五心起，譬如天帝釋大會拘毗陀羅樹，彼因禪那波羅蜜，猶如日輪無量光曜；當知第六心起，悉能除滅一切闇冥，彼因般若波羅蜜，本願功德普現莊嚴；當知第七心起，如商人主將諸商人能度曠野，彼因方便波羅蜜，凈除一切過惡所欲如意；當知第八心起，滿足明凈猶如秋月周滿所愿；當知第九心起，一切所作皆悉休息，譬如貧人得無盡寶藏，猶如虛空離垢明凈；當知第十心起，究竟一切功德彼岸，智慧辯才無盡，一切法主
【現代漢語翻譯】 現代漢語譯本：並且心也無所謂過去、未來和現在；如果能這樣理解，菩提薩埵（菩薩，指追求覺悟的修行者）是不可得的，那裡什麼都得不到；對於一切法都無所得，這叫做得到菩提心。如同阿羅漢（已證悟的聖者）和阿羅漢果也是不可得的，那裡什麼都得不到，只不過是世俗的說法而已；對於一切法都無所得，這叫做得到。菩提心也不是初學者的，菩提薩埵的意義，只是爲了方便稱作菩提薩埵；也不是那個心，不是施設的心，不是眾生，不是施設的眾生，不是聲聞（聽聞佛法而修行的人），不是施設的聲聞，不是辟支佛（無師自悟者），不是施設的辟支佛，不是菩提薩埵，不是施設的菩提薩埵，不是有為法（因緣和合而生的法），不是施設的有為法，不是無為法（不生不滅的法），不是施設的無為法，可以得到、已經得到、將要得到。只是爲了隨順說法，才說一切善根等開始生起；應當知道初發心，是因為檀波羅蜜（佈施的修行），就像大地所承載；應當知道第二心生起，是因為尸波羅蜜（持戒的修行），就像獅子獸王一樣勇猛；應當知道第三心生起，是因為羼提波羅蜜（忍辱的修行），就像那羅延（印度神話中的大力神）一樣勇猛有力；應當知道第四心生起，摧伏一切煩惱怨敵，是因為毗梨耶波羅蜜（精進的修行），各種善根功德之花開放；應當知道第五心生起，譬如天帝釋（佛教中的天神）大會的拘毗陀羅樹，是因為禪那波羅蜜（禪定的修行），就像太陽一樣光芒萬丈；應當知道第六心生起，能夠消除一切黑暗，是因為般若波羅蜜（智慧的修行），本願功德普遍顯現莊嚴；應當知道第七心生起，就像商人首領帶領商人能夠度過曠野，是因為方便波羅蜜（善巧方便的修行），清凈一切過錯，所求如意；應當知道第八心生起，圓滿明凈，就像秋天的滿月一樣圓滿所愿；應當知道第九心生起，一切所作都停止，就像窮人得到無盡的寶藏，就像虛空一樣清凈明亮；應當知道第十心生起，究竟一切功德的彼岸，智慧辯才無盡，是一切法的領主。 English version: And the mind is also not past, future, or present; if one understands it this way, a Bodhisattva (a being who seeks enlightenment) is unattainable, there is nothing to be gained there; to have no attainment in all dharmas, this is called attaining the Bodhi mind. Just like an Arhat (an enlightened saint) and the fruit of Arhatship are also unattainable, there is nothing to be gained there, it is merely a conventional way of speaking; to have no attainment in all dharmas, this is called attainment. The Bodhi mind is also not for beginners, the meaning of Bodhisattva is just a convenient term for Bodhisattva; it is also not that mind, not a conceptual mind, not a sentient being, not a conceptual sentient being, not a Sravaka (a disciple who hears the teachings), not a conceptual Sravaka, not a Pratyekabuddha (one who attains enlightenment on their own), not a conceptual Pratyekabuddha, not a Bodhisattva, not a conceptual Bodhisattva, not a conditioned dharma (a dharma that arises from causes and conditions), not a conceptual conditioned dharma, not an unconditioned dharma (a dharma that is not subject to arising and ceasing), not a conceptual unconditioned dharma, that can be attained, has been attained, or will be attained. It is only to accord with the teachings that it is said that all good roots arise; one should know that the initial arising of the mind is due to Dana Paramita (the perfection of giving), like the earth that supports all; one should know that the second arising of the mind is due to Sila Paramita (the perfection of morality), like the courageous lion king; one should know that the third arising of the mind is due to Ksanti Paramita (the perfection of patience), like the powerful Narayana (a powerful deity in Hindu mythology); one should know that the fourth arising of the mind is to subdue all the enemies of afflictions, it is due to Virya Paramita (the perfection of diligence), the flowers of various good roots and merits bloom; one should know that the fifth arising of the mind is like the Kovidara tree at the assembly of Indra (a deity in Buddhism), it is due to Dhyana Paramita (the perfection of meditation), like the sun with immeasurable radiance; one should know that the sixth arising of the mind is able to eliminate all darkness, it is due to Prajna Paramita (the perfection of wisdom), the merits of the original vows are universally manifested and adorned; one should know that the seventh arising of the mind is like a merchant leader who leads merchants across the wilderness, it is due to Upaya Paramita (the perfection of skillful means), purifying all faults, fulfilling all desires; one should know that the eighth arising of the mind is full and clear, like the full moon in autumn, fulfilling all wishes; one should know that the ninth arising of the mind is when all actions cease, like a poor person who obtains an inexhaustible treasure, like the clear and bright sky free from defilements; one should know that the tenth arising of the mind is the ultimate shore of all merits, with inexhaustible wisdom and eloquence, the master of all dharmas.
【English Translation】 And the mind is also not past, future, or present; if one understands it this way, a Bodhisattva (a being who seeks enlightenment) is unattainable, there is nothing to be gained there; to have no attainment in all dharmas, this is called attaining the Bodhi mind. Just like an Arhat (an enlightened saint) and the fruit of Arhatship are also unattainable, there is nothing to be gained there, it is merely a conventional way of speaking; to have no attainment in all dharmas, this is called attainment. The Bodhi mind is also not for beginners, the meaning of Bodhisattva is just a convenient term for Bodhisattva; it is also not that mind, not a conceptual mind, not a sentient being, not a conceptual sentient being, not a Sravaka (a disciple who hears the teachings), not a conceptual Sravaka, not a Pratyekabuddha (one who attains enlightenment on their own), not a conceptual Pratyekabuddha, not a Bodhisattva, not a conceptual Bodhisattva, not a conditioned dharma (a dharma that arises from causes and conditions), not a conceptual conditioned dharma, not an unconditioned dharma (a dharma that is not subject to arising and ceasing), not a conceptual unconditioned dharma, that can be attained, has been attained, or will be attained. It is only to accord with the teachings that it is said that all good roots arise; one should know that the initial arising of the mind is due to Dana Paramita (the perfection of giving), like the earth that supports all; one should know that the second arising of the mind is due to Sila Paramita (the perfection of morality), like the courageous lion king; one should know that the third arising of the mind is due to Ksanti Paramita (the perfection of patience), like the powerful Narayana (a powerful deity in Hindu mythology); one should know that the fourth arising of the mind is to subdue all the enemies of afflictions, it is due to Virya Paramita (the perfection of diligence), the flowers of various good roots and merits bloom; one should know that the fifth arising of the mind is like the Kovidara tree at the assembly of Indra (a deity in Buddhism), it is due to Dhyana Paramita (the perfection of meditation), like the sun with immeasurable radiance; one should know that the sixth arising of the mind is able to eliminate all darkness, it is due to Prajna Paramita (the perfection of wisdom), the merits of the original vows are universally manifested and adorned; one should know that the seventh arising of the mind is like a merchant leader who leads merchants across the wilderness, it is due to Upaya Paramita (the perfection of skillful means), purifying all faults, fulfilling all desires; one should know that the eighth arising of the mind is full and clear, like the full moon in autumn, fulfilling all wishes; one should know that the ninth arising of the mind is when all actions cease, like a poor person who obtains an inexhaustible treasure, like the clear and bright sky free from defilements; one should know that the tenth arising of the mind is the ultimate shore of all merits, with inexhaustible wisdom and eloquence, the master of all dharmas.
猶轉輪王。如是，善男子！其成就此十種心者，是名為菩提薩埵、摩訶薩埵、第一薩埵、最上薩埵、離罪薩埵、最尊薩埵。然，善男子！菩提薩埵及心，于第一義都不可得。
「又善男子！菩提薩埵初心起，有法寶等起三摩提攝取心而生；菩提薩埵第二心起，有不動三摩提攝取心而生；彼第三心起，名善住三摩提攝取心而生；彼第四心起，名不退轉三摩提攝取心而生；彼第五心起，名集華三摩提攝取心而生；彼第六心起，名日光三摩提攝取心而生；彼第七心起，名義滿足三摩提攝取心而生；彼第八心起，名慧炬三摩提攝取心而生；彼第九心起，名佛見在前三摩提攝取心而生；彼第十心起，名首楞嚴三摩提攝取心而生。
「又善男子！初地菩提薩埵先睹嘉瑞，三千大千佛土億百千珍奇寶藏，悉現境界；第二地先睹嘉瑞，三千大千佛土平如水掌，悉現境界；第三地先睹嘉瑞，勇健堅強手執兵仗，悉現境界；第四地先睹嘉瑞，曼陀羅風從四方來，吹種種華普散大地，悉現境界；第五地先睹嘉瑞，一切女人嚴具莊飾，瞻匐華鬘、解脫華鬘、憂缽羅華鬘、婆利師華鬘、莊嚴其首、悉現境界；第六地先睹嘉瑞、眾寶浴池八功德水充滿其中，有四階道底布金沙，澄靖清徹自見己身遊戲其中，悉現境界；第七地先睹嘉瑞，
【現代漢語翻譯】 現代漢語譯本 就像轉輪聖王一樣。是的，善男子！成就這十種心的人，被稱為菩提薩埵（菩薩，指追求覺悟的修行者）、摩訶薩埵（大菩薩，指偉大的修行者）、第一薩埵（第一菩薩，指最卓越的修行者）、最上薩埵（至上菩薩，指最頂級的修行者）、離罪薩埵（離罪菩薩，指遠離罪惡的修行者）、最尊薩埵（最尊貴的菩薩，指最受尊敬的修行者）。然而，善男子！菩提薩埵以及其心，在第一義諦（指最高的真理）上都是不可得的。
又，善男子！菩提薩埵的初心生起時，有法寶等起三摩提（指通過佛法寶藏等引發的禪定）攝取心而生；菩提薩埵的第二心生起時，有不動三摩提（指不為外境所動的禪定）攝取心而生；他的第三心生起時，名為善住三摩提（指安住于善的禪定）攝取心而生；他的第四心生起時，名為不退轉三摩提（指不退轉的禪定）攝取心而生；他的第五心生起時，名為集華三摩提（指聚集花朵的禪定）攝取心而生；他的第六心生起時，名為日光三摩提（指如日光般明亮的禪定）攝取心而生；他的第七心生起時，名為義滿足三摩提（指意義圓滿的禪定）攝取心而生；他的第八心生起時，名為慧炬三摩提（指智慧如火炬般明亮的禪定）攝取心而生；他的第九心生起時，名為佛見在前三摩提（指佛陀顯現在前的禪定）攝取心而生；他的第十心生起時，名為首楞嚴三摩提（指最堅固的禪定）攝取心而生。
又，善男子！初地菩提薩埵（指初地菩薩，指修行初階的菩薩）首先看到吉祥的徵兆，三千大千佛土（指廣闊的佛國世界）億百千的珍奇寶藏，都顯現在境界中；第二地菩提薩埵（指二地菩薩，指修行第二階段的菩薩）首先看到吉祥的徵兆，三千大千佛土平坦如水掌，都顯現在境界中；第三地菩提薩埵（指三地菩薩，指修行第三階段的菩薩）首先看到吉祥的徵兆，勇健堅強的手執兵器，都顯現在境界中；第四地菩提薩埵（指四地菩薩，指修行第四階段的菩薩）首先看到吉祥的徵兆，曼陀羅風從四方吹來，吹散各種花朵遍佈大地，都顯現在境界中；第五地菩提薩埵（指五地菩薩，指修行第五階段的菩薩）首先看到吉祥的徵兆，一切女人用莊嚴的飾品打扮，瞻匐華鬘（指瞻匐花製成的花環）、解脫華鬘（指象徵解脫的花環）、憂缽羅華鬘（指憂缽羅花製成的花環）、婆利師華鬘（指婆利師花製成的花環）裝飾她們的頭，都顯現在境界中；第六地菩提薩埵（指六地菩薩，指修行第六階段的菩薩）首先看到吉祥的徵兆，眾寶浴池充滿八功德水（指具有八種功德的水），有四條階梯，底部鋪滿金沙，清澈澄凈，能看到自己身在其中嬉戲，都顯現在境界中；第七地菩提薩埵（指七地菩薩，指修行第七階段的菩薩）首先看到吉祥的徵兆，
【English Translation】 English version Like a wheel-turning king. Yes, good man! One who achieves these ten kinds of minds is called a Bodhisattva (a being who seeks enlightenment), a Mahasattva (a great being who seeks enlightenment), the First Sattva (the foremost being who seeks enlightenment), the Supreme Sattva (the highest being who seeks enlightenment), the Sattva Free from Sin (the being who seeks enlightenment free from sin), the Most Honored Sattva (the most respected being who seeks enlightenment). However, good man! The Bodhisattva and their mind are ultimately unattainable in the highest sense.
Furthermore, good man! When the initial mind of a Bodhisattva arises, it is born from the mind being grasped by the Samadhi (a state of meditative consciousness) that arises from the Dharma treasures; when the second mind of a Bodhisattva arises, it is born from the mind being grasped by the Immovable Samadhi; when their third mind arises, it is called the Well-Dwelling Samadhi grasping the mind; when their fourth mind arises, it is called the Non-Retrogressing Samadhi grasping the mind; when their fifth mind arises, it is called the Gathering Flowers Samadhi grasping the mind; when their sixth mind arises, it is called the Sunlight Samadhi grasping the mind; when their seventh mind arises, it is called the Meaning-Fulfilling Samadhi grasping the mind; when their eighth mind arises, it is called the Wisdom Torch Samadhi grasping the mind; when their ninth mind arises, it is called the Buddha-Seeing-Ahead Samadhi grasping the mind; when their tenth mind arises, it is called the Shurangama Samadhi grasping the mind.
Furthermore, good man! A Bodhisattva of the first ground (the first stage of a Bodhisattva's path) first sees auspicious signs, and billions of treasures of the three thousand great thousand Buddha-lands (a vast cosmic realm) all appear in their realm; a Bodhisattva of the second ground (the second stage of a Bodhisattva's path) first sees auspicious signs, and the three thousand great thousand Buddha-lands are as flat as the palm of a hand, all appearing in their realm; a Bodhisattva of the third ground (the third stage of a Bodhisattva's path) first sees auspicious signs, and brave and strong hands holding weapons all appear in their realm; a Bodhisattva of the fourth ground (the fourth stage of a Bodhisattva's path) first sees auspicious signs, and the Mandarava wind comes from all directions, scattering various flowers all over the earth, all appearing in their realm; a Bodhisattva of the fifth ground (the fifth stage of a Bodhisattva's path) first sees auspicious signs, and all women are adorned with ornaments, with Champaka flower garlands (garlands made of Champaka flowers), Liberation flower garlands (garlands symbolizing liberation), Utpala flower garlands (garlands made of Utpala flowers), and Varshika flower garlands (garlands made of Varshika flowers) adorning their heads, all appearing in their realm; a Bodhisattva of the sixth ground (the sixth stage of a Bodhisattva's path) first sees auspicious signs, and jeweled bathing pools are filled with the eight meritorious waters (water with eight virtues), with four stairways and the bottom covered with golden sand, clear and pure, and they see themselves playing in them, all appearing in their realm; a Bodhisattva of the seventh ground (the seventh stage of a Bodhisattva's path) first sees auspicious signs,
見左右面有大地獄楚毒峻險，自見己身超出此難，悉現境界；第八地先睹嘉瑞，自見兩肩有師子獸王，首冠繒帛其身雄壯，一切毒害諸惡獸等無不摧伏，悉現境界；第九地先睹嘉瑞，轉輪聖王大臣剎利百千眷屬，以法化導一切眾生，手執繒蓋眾寶百千莊嚴其首，悉現境界；第十地先睹嘉瑞，自見作佛身黃金色圓光一尋，億百千梵圍繞說法。善男子！是為菩提薩埵十地前相，當作是知，悉從十地三摩提之所出生。
「又善男子！菩提薩埵初發意地得最勝處陀羅尼；第二地得難伏陀羅尼；第三地得善住陀羅尼；第四地得難當陀羅尼；第五地得功德華普集莊嚴陀羅尼；第六地得智光明陀羅尼；第七地得勝趣陀羅尼；第八地得八萬四千陀羅尼，澄靖司陀羅尼為首；第九地得六十那由他陀羅尼，無盡陀羅尼為首；第十地得恒河沙陀羅尼，出生無量陀羅尼為首；是為菩提薩埵十地陀羅尼，當作是知。
「又善男子！菩提薩埵初發意地具足檀波羅蜜，第二地具足尸波羅蜜，第三地具足羼提波羅蜜，第四地具足毗梨耶波羅蜜，第五地具足禪那波羅蜜，第六地具足般若波羅蜜，第七地具足方便波羅蜜，第八地具足愿波羅蜜，第九地具足力波羅蜜，第十地具足智波羅蜜；如是諸波羅蜜，于諸地中皆悉成就。
「又善男子
【現代漢語翻譯】 現代漢語譯本 看到左右兩邊有大地獄，刑罰殘酷險峻，自己卻能超出這些苦難，所有境界都顯現出來；第八地菩薩先看到吉祥的徵兆，自己兩肩出現獅子獸王，頭戴絲綢頭巾，身形雄壯，一切毒害和惡獸都被降伏，所有境界都顯現出來；第九地菩薩先看到吉祥的徵兆，轉輪聖王（擁有統治世界的理想君主）的大臣和剎帝利（武士階層）等成百上千的眷屬，用佛法教化引導一切眾生，手中拿著絲綢傘蓋，用成百上千的珍寶莊嚴頭部，所有境界都顯現出來；第十地菩薩先看到吉祥的徵兆，自己化身為佛，身呈金色，圓光一尋（古代長度單位，約八尺），億萬梵天圍繞著說法。善男子！這就是菩薩十地之前的預兆，應當知道，這些都從十地的三摩提（禪定）中產生。 「還有，善男子！菩薩初發心住地獲得最勝處陀羅尼（總持，記憶和理解佛法的能力）；第二地獲得難伏陀羅尼；第三地獲得善住陀羅尼；第四地獲得難當陀羅尼；第五地獲得功德華普集莊嚴陀羅尼；第六地獲得智光明陀羅尼；第七地獲得勝趣陀羅尼；第八地獲得八萬四千陀羅尼，以澄靖司陀羅尼為首；第九地獲得六十那由他（數量單位，相當於百萬）陀羅尼，以無盡陀羅尼為首；第十地獲得恒河沙數陀羅尼，以出生無量陀羅尼為首；這就是菩薩十地的陀羅尼，應當知道。 「還有，善男子！菩薩初發心住地圓滿檀波羅蜜（佈施的完美）；第二地圓滿尸波羅蜜（持戒的完美）；第三地圓滿羼提波羅蜜（忍辱的完美）；第四地圓滿毗梨耶波羅蜜（精進的完美）；第五地圓滿禪那波羅蜜（禪定的完美）；第六地圓滿般若波羅蜜（智慧的完美）；第七地圓滿方便波羅蜜（善巧方便的完美）；第八地圓滿愿波羅蜜（願力的完美）；第九地圓滿力波羅蜜（力量的完美）；第十地圓滿智波羅蜜（智慧的完美）；這些波羅蜜，在各個地中都完全成就。 「還有，善男子！
【English Translation】 English version Seeing on the left and right sides great hells with severe and perilous tortures, one sees oneself transcending these difficulties, and all realms manifest; in the eighth bhumi (stage), one first sees auspicious signs, seeing lion kings on both shoulders, heads crowned with silken turbans, bodies majestic, all poisons and evil beasts subdued, and all realms manifest; in the ninth bhumi, one first sees auspicious signs, with a Chakravartin (ideal universal ruler) king, ministers, Kshatriyas (warrior class), and hundreds of thousands of attendants, guiding all beings with Dharma, holding silken canopies, heads adorned with hundreds of thousands of treasures, and all realms manifest; in the tenth bhumi, one first sees auspicious signs, seeing oneself transformed into a Buddha, with a golden body, a halo of one fathom (ancient unit of length, about eight feet), and hundreds of millions of Brahmas surrounding and expounding the Dharma. Good man! These are the preliminary signs of the ten bhumis of a Bodhisattva, and it should be known that they all arise from the samadhi (meditative absorption) of the ten bhumis. 「Furthermore, good man! In the first bhumi of initial aspiration, a Bodhisattva obtains the most excellent Dharani (mnemonic device, power of retaining and understanding Dharma); in the second bhumi, the Unsubduable Dharani; in the third bhumi, the Well-Established Dharani; in the fourth bhumi, the Unsurpassable Dharani; in the fifth bhumi, the Dharani of the Universal Gathering of Meritorious Flowers; in the sixth bhumi, the Dharani of the Light of Wisdom; in the seventh bhumi, the Dharani of the Superior Path; in the eighth bhumi, eighty-four thousand Dharanis, with the Tranquilizing Dharani as the foremost; in the ninth bhumi, sixty nayutas (unit of number, equivalent to a million) of Dharanis, with the Inexhaustible Dharani as the foremost; in the tenth bhumi, Dharanis as numerous as the sands of the Ganges, with the Dharani of the Birth of Immeasurable Dharanis as the foremost; these are the Dharanis of the ten bhumis of a Bodhisattva, and it should be known. 「Furthermore, good man! In the first bhumi of initial aspiration, a Bodhisattva perfects Dana Paramita (perfection of giving); in the second bhumi, Sila Paramita (perfection of morality); in the third bhumi, Kshanti Paramita (perfection of patience); in the fourth bhumi, Virya Paramita (perfection of diligence); in the fifth bhumi, Dhyana Paramita (perfection of meditation); in the sixth bhumi, Prajna Paramita (perfection of wisdom); in the seventh bhumi, Upaya Paramita (perfection of skillful means); in the eighth bhumi, Pranidhana Paramita (perfection of vows); in the ninth bhumi, Bala Paramita (perfection of power); in the tenth bhumi, Jnana Paramita (perfection of knowledge); these Paramitas are all fully accomplished in each of the bhumis. 「Furthermore, good man!
，有十種檀波羅蜜。何等為十？信根為首檀波羅蜜，三摩提為首檀波羅蜜，大慈為首檀波羅蜜，大悲為首檀波羅蜜，深心希望為首檀波羅蜜，一切智為首檀波羅蜜，安立眾生為首檀波羅蜜，四攝為首檀波羅蜜，護持正法為首檀波羅蜜，樂求佛法為首檀波羅蜜。
「復有十種尸羅波羅蜜。何等為十種？離八難為首尸羅波羅蜜，建立佛法為首尸羅波羅蜜，超越聲聞辟支佛地為首尸羅波羅蜜，凈身業為首尸羅波羅蜜，凈口業為首尸羅波羅蜜，凈意業為首尸波羅蜜，莊嚴心為首尸波羅蜜，人世界清凈為首尸波羅蜜，一切愿求滿足為首尸波羅蜜，不害為首尸波羅蜜。
「復有十種羼提波羅蜜。何等為十？忍力為首羼提波羅蜜，成熟眾生為首羼提波羅蜜，意解為首羼提波羅蜜，深法忍為首羼提波羅蜜，斷煩惱為首羼提波羅蜜，離瞋恚為首羼提波羅蜜，不計身為首羼提波羅蜜，不計命為首羼提波羅蜜，斷諸無智為首羼提波羅蜜，觀諸法平等為首羼提波羅蜜。
「復有十種毗梨耶波羅蜜。何等為十？精進根為首毗梨耶波羅蜜，精進力為首毗梨耶波羅蜜，等方便為首毗梨耶波羅蜜，念處為首毗梨耶波羅蜜，代一切眾生身所作為首毗梨耶波羅蜜，隨順一切眾生口意轉為首毗梨耶波羅蜜，不退還為首毗梨耶波羅蜜，極精勤
【現代漢語翻譯】 現代漢語譯本 有十種檀波羅蜜（Dān bō luó mì，佈施的完美）。是哪十種呢？以信根（xìn gēn，信心的根基）為首的檀波羅蜜，以三摩提（sān mó tí，禪定）為首的檀波羅蜜，以大慈（dà cí，偉大的慈愛）為首的檀波羅蜜，以大悲（dà bēi，偉大的悲憫）為首的檀波羅蜜，以深切希望為首的檀波羅蜜，以一切智（yī qiè zhì，對一切事物的智慧）為首的檀波羅蜜，以安立眾生（ān lì zhòng shēng，使眾生安穩）為首的檀波羅蜜，以四攝（sì shè，四種攝受眾生的方法）為首的檀波羅蜜，以護持正法（hù chí zhèng fǎ，維護正確的佛法）為首的檀波羅蜜，以樂求佛法（lè qiú fó fǎ，樂於追求佛法）為首的檀波羅蜜。 又有十種尸羅波羅蜜（Shī luó bō luó mì，戒律的完美）。是哪十種呢？以遠離八難（lí bā nán，八種難以修行佛法的障礙）為首的尸羅波羅蜜，以建立佛法為首的尸羅波羅蜜，以超越聲聞（shēng wén，聽聞佛法而修行的人）和辟支佛（pì zhī fó，獨自覺悟的人）的境界為首的尸羅波羅蜜，以清凈身業（qīng jìng shēn yè，清凈身體的行為）為首的尸羅波羅蜜，以清凈口業（qīng jìng kǒu yè，清凈語言的行為）為首的尸羅波羅蜜，以清凈意業（qīng jìng yì yè，清凈思想的行為）為首的尸羅波羅蜜，以莊嚴心（zhuāng yán xīn，裝飾內心）為首的尸羅波羅蜜，以使人世界清凈為首的尸羅波羅蜜，以滿足一切愿求為首的尸羅波羅蜜，以不傷害為首的尸羅波羅蜜。 又有十種羼提波羅蜜（chàn tí bō luó mì，忍辱的完美）。是哪十種呢？以忍力（rěn lì，忍耐的力量）為首的羼提波羅蜜，以成熟眾生（chéng shú zhòng shēng，使眾生達到成熟）為首的羼提波羅蜜，以意解（yì jiě，理解）為首的羼提波羅蜜，以深法忍（shēn fǎ rěn，對深奧佛法的忍耐）為首的羼提波羅蜜，以斷煩惱（duàn fán nǎo，斷除煩惱）為首的羼提波羅蜜，以遠離瞋恚（lí chēn huì，遠離憤怒）為首的羼提波羅蜜，以不計較自身為首的羼提波羅蜜，以不計較生命為首的羼提波羅蜜，以斷除一切無知為首的羼提波羅蜜，以觀察諸法平等為首的羼提波羅蜜。 又有十種毗梨耶波羅蜜（pí lí yé bō luó mì，精進的完美）。是哪十種呢？以精進根（jīng jìn gēn，精進的根基）為首的毗梨耶波羅蜜，以精進力（jīng jìn lì，精進的力量）為首的毗梨耶波羅蜜，以等方便（děng fāng biàn，平等的方便）為首的毗梨耶波羅蜜，以念處（niàn chù，四念處）為首的毗梨耶波羅蜜，以代替一切眾生身體所作為首的毗梨耶波羅蜜，以隨順一切眾生口意轉為首的毗梨耶波羅蜜，以不退還為首的毗梨耶波羅蜜，以極其精勤
【English Translation】 English version There are ten kinds of Dān bō luó mì (perfection of giving). What are the ten? The Dān bō luó mì headed by the root of faith (xìn gēn, the foundation of faith), the Dān bō luó mì headed by Samādhi (sān mó tí, meditation), the Dān bō luó mì headed by great compassion (dà cí, great loving-kindness), the Dān bō luó mì headed by great pity (dà bēi, great compassion), the Dān bō luó mì headed by deep hope, the Dān bō luó mì headed by all-knowing wisdom (yī qiè zhì, wisdom about all things), the Dān bō luó mì headed by establishing sentient beings (ān lì zhòng shēng, making sentient beings stable), the Dān bō luó mì headed by the four means of gathering (sì shè, four methods of gathering sentient beings), the Dān bō luó mì headed by upholding the correct Dharma (hù chí zhèng fǎ, maintaining the correct Buddhist teachings), and the Dān bō luó mì headed by joyfully seeking the Buddha's teachings (lè qiú fó fǎ, joyfully pursuing the Buddha's teachings). There are also ten kinds of Śīla pāramitā (Shī luó bō luó mì, perfection of morality). What are the ten? The Śīla pāramitā headed by being free from the eight difficulties (lí bā nán, eight obstacles to practicing Buddhism), the Śīla pāramitā headed by establishing the Buddha's teachings, the Śīla pāramitā headed by transcending the realm of Śrāvakas (shēng wén, those who practice by hearing the Dharma) and Pratyekabuddhas (pì zhī fó, those who awaken on their own), the Śīla pāramitā headed by purifying bodily actions (qīng jìng shēn yè, purifying physical actions), the Śīla pāramitā headed by purifying verbal actions (qīng jìng kǒu yè, purifying verbal actions), the Śīla pāramitā headed by purifying mental actions (qīng jìng yì yè, purifying mental actions), the Śīla pāramitā headed by adorning the mind (zhuāng yán xīn, decorating the mind), the Śīla pāramitā headed by purifying the human world, the Śīla pāramitā headed by fulfilling all wishes, and the Śīla pāramitā headed by non-harming. There are also ten kinds of Kṣānti pāramitā (chàn tí bō luó mì, perfection of patience). What are the ten? The Kṣānti pāramitā headed by the power of patience (rěn lì, the power of patience), the Kṣānti pāramitā headed by maturing sentient beings (chéng shú zhòng shēng, enabling sentient beings to reach maturity), the Kṣānti pāramitā headed by understanding (yì jiě, understanding), the Kṣānti pāramitā headed by deep patience with the Dharma (shēn fǎ rěn, patience with profound Buddhist teachings), the Kṣānti pāramitā headed by cutting off afflictions (duàn fán nǎo, cutting off afflictions), the Kṣānti pāramitā headed by being free from anger (lí chēn huì, being free from anger), the Kṣānti pāramitā headed by not valuing oneself, the Kṣānti pāramitā headed by not valuing life, the Kṣānti pāramitā headed by cutting off all ignorance, and the Kṣānti pāramitā headed by observing the equality of all dharmas. There are also ten kinds of Vīrya pāramitā (pí lí yé bō luó mì, perfection of diligence). What are the ten? The Vīrya pāramitā headed by the root of diligence (jīng jìn gēn, the foundation of diligence), the Vīrya pāramitā headed by the power of diligence (jīng jìn lì, the power of diligence), the Vīrya pāramitā headed by equal means (děng fāng biàn, equal means), the Vīrya pāramitā headed by the four foundations of mindfulness (niàn chù, four foundations of mindfulness), the Vīrya pāramitā headed by acting on behalf of all sentient beings' bodies, the Vīrya pāramitā headed by conforming to the speech and thoughts of all sentient beings, the Vīrya pāramitā headed by non-retrogression, and the Vīrya pāramitā headed by extreme diligence.
為首毗梨耶波羅蜜，伏一切煩惱怨家為首毗梨耶波羅蜜，一切智智為首毗梨耶波羅蜜。
「復有十種禪波羅蜜。何等為十？定根為首禪波羅蜜，定力為首禪波羅蜜，等定為首禪波羅蜜，諸禪解脫為首禪波羅蜜，善法為首禪波羅蜜，是處為首禪波羅蜜，不亂為首禪波羅蜜，非處為首禪波羅蜜，害一切結使為首禪波羅蜜，定身滿足為首禪波羅蜜。
「復有十種般若波羅蜜。何等為十？慧根為首般若波羅蜜，慧力為首般若波羅蜜，正見為首般若波羅蜜，正念為首般若波羅蜜，陰巧便為首般若波羅蜜，觀界入為首般若波羅蜜，聖諦為首般若波羅蜜，無障礙為首般若波羅蜜，除一切妄見為首般若波羅蜜，無生法忍為首般若波羅蜜。
「復有十種方便智波羅蜜。何等為十？眾生希望方便行為首方便波羅蜜，安立眾生為首方便波羅蜜，大悲為首方便波羅蜜，化眾生不勞惓為首方便波羅蜜，超越聲聞辟支佛地為首方便波羅蜜，入諸波羅蜜為首方便波羅蜜，如實觀諸法為首方便波羅蜜，不思議力為首方便波羅蜜，不退轉為首方便波羅蜜，降伏眾魔為首方便波羅蜜。
「何等為波羅蜜義？行增進滿足義，是謂波羅蜜義；勝妙智滿足，是波羅蜜義；不著有為無為法義，是波羅蜜義；覺生死過義，是波羅蜜義；覺悟不
【現代漢語翻譯】 現代漢語譯本 以精進波羅蜜（Vīrya-pāramitā，精進的完美）為首，降伏一切煩惱怨敵；以精進波羅蜜為首，成就一切智慧智（sarvajñatā-jñāna，對一切事物無所不知的智慧）。
又有十種禪波羅蜜（dhyāna-pāramitā，禪定的完美）。是哪十種呢？以定根（samādhi-indriya，禪定的根基）為首的禪波羅蜜，以定力（samādhi-bala，禪定的力量）為首的禪波羅蜜，以等定（samāhita-samādhi，平衡的禪定）為首的禪波羅蜜，以諸禪解脫（dhyāna-vimokṣa，從禪定中解脫）為首的禪波羅蜜，以善法（kuśala-dharma，善的行為）為首的禪波羅蜜，以是處（sthāna，正確的處所）為首的禪波羅蜜，以不亂（avikṣepa，不散亂）為首的禪波羅蜜，以非處（asthāna，不正確的處所）為首的禪波羅蜜，以害一切結使（sarva-saṃyojana-hāna，斷除一切束縛）為首的禪波羅蜜，以定身滿足（samādhi-kāya-paripūrṇa，禪定之身圓滿）為首的禪波羅蜜。
又有十種般若波羅蜜（prajñā-pāramitā，智慧的完美）。是哪十種呢？以慧根（prajñā-indriya，智慧的根基）為首的般若波羅蜜，以慧力（prajñā-bala，智慧的力量）為首的般若波羅蜜，以正見（samyag-dṛṣṭi，正確的見解）為首的般若波羅蜜，以正念（samyak-smṛti，正確的念頭）為首的般若波羅蜜，以陰巧便（skandha-kauśalya，對五蘊的巧妙理解）為首的般若波羅蜜，以觀界入（dhātu-āyatana-avalokana，觀察界和入）為首的般若波羅蜜，以聖諦（ārya-satya，四聖諦）為首的般若波羅蜜，以無障礙（apratihata，無障礙）為首的般若波羅蜜，以除一切妄見（sarva-mithyā-dṛṣṭi-apahāra，去除一切虛妄的見解）為首的般若波羅蜜，以無生法忍（anutpattika-dharma-kṣānti，對無生之法的忍耐）為首的般若波羅蜜。
又有十種方便智波羅蜜（upāya-jñāna-pāramitā，方便智慧的完美）。是哪十種呢？以眾生希望方便行（sattvāśaya-upāya-caryā，根據眾生的願望而採取的方便行為）為首的方便波羅蜜，以安立眾生（sattva-pratiṣṭhāpana，安置眾生）為首的方便波羅蜜，以大悲（mahā-karuṇā，偉大的慈悲）為首的方便波羅蜜，以化眾生不勞倦（sattva-vinaya-akheda，教化眾生而不疲倦）為首的方便波羅蜜，以超越聲聞辟支佛地（śrāvaka-pratyekabuddha-bhūmi-atikrama，超越聲聞和辟支佛的境界）為首的方便波羅蜜，以入諸波羅蜜（sarva-pāramitā-praveśa，進入一切波羅蜜）為首的方便波羅蜜，以如實觀諸法（yathābhūta-dharma-avalokana，如實觀察一切法）為首的方便波羅蜜，以不思議力（acintya-bala，不可思議的力量）為首的方便波羅蜜，以不退轉（avaivartika，不退轉）為首的方便波羅蜜，以降伏眾魔（sarva-māra-pramardana，降伏一切魔）為首的方便波羅蜜。
什麼是波羅蜜的意義呢？行增進滿足的意義，這就是波羅蜜的意義；殊勝微妙的智慧滿足，是波羅蜜的意義；不執著于有為法和無為法的意義，是波羅蜜的意義；覺悟生死過患的意義，是波羅蜜的意義；覺悟不
【English Translation】 English version Foremost is the Vīrya-pāramitā (perfection of vigor), which subdues all the enemies of afflictions; foremost is the Vīrya-pāramitā, which achieves all-knowing wisdom (sarvajñatā-jñāna).
Furthermore, there are ten Dhyāna-pāramitās (perfections of meditation). What are the ten? The Dhyāna-pāramitā with the root of concentration (samādhi-indriya) as foremost, the Dhyāna-pāramitā with the power of concentration (samādhi-bala) as foremost, the Dhyāna-pāramitā with balanced concentration (samāhita-samādhi) as foremost, the Dhyāna-pāramitā with the liberation from all meditations (dhyāna-vimokṣa) as foremost, the Dhyāna-pāramitā with wholesome dharmas (kuśala-dharma) as foremost, the Dhyāna-pāramitā with the right place (sthāna) as foremost, the Dhyāna-pāramitā with non-distraction (avikṣepa) as foremost, the Dhyāna-pāramitā with the wrong place (asthāna) as foremost, the Dhyāna-pāramitā with the destruction of all fetters (sarva-saṃyojana-hāna) as foremost, and the Dhyāna-pāramitā with the fulfillment of the meditative body (samādhi-kāya-paripūrṇa) as foremost.
Furthermore, there are ten Prajñā-pāramitās (perfections of wisdom). What are the ten? The Prajñā-pāramitā with the root of wisdom (prajñā-indriya) as foremost, the Prajñā-pāramitā with the power of wisdom (prajñā-bala) as foremost, the Prajñā-pāramitā with right view (samyag-dṛṣṭi) as foremost, the Prajñā-pāramitā with right mindfulness (samyak-smṛti) as foremost, the Prajñā-pāramitā with skillful understanding of the aggregates (skandha-kauśalya) as foremost, the Prajñā-pāramitā with the observation of realms and entrances (dhātu-āyatana-avalokana) as foremost, the Prajñā-pāramitā with the noble truths (ārya-satya) as foremost, the Prajñā-pāramitā with non-obstruction (apratihata) as foremost, the Prajñā-pāramitā with the removal of all false views (sarva-mithyā-dṛṣṭi-apahāra) as foremost, and the Prajñā-pāramitā with the acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti) as foremost.
Furthermore, there are ten Upāya-jñāna-pāramitās (perfections of skillful means and wisdom). What are the ten? The Upāya-pāramitā with the practice of skillful means according to the aspirations of beings (sattvāśaya-upāya-caryā) as foremost, the Upāya-pāramitā with the establishment of beings (sattva-pratiṣṭhāpana) as foremost, the Upāya-pāramitā with great compassion (mahā-karuṇā) as foremost, the Upāya-pāramitā with the tireless guidance of beings (sattva-vinaya-akheda) as foremost, the Upāya-pāramitā with the transcendence of the stages of Śrāvakas and Pratyekabuddhas (śrāvaka-pratyekabuddha-bhūmi-atikrama) as foremost, the Upāya-pāramitā with the entry into all perfections (sarva-pāramitā-praveśa) as foremost, the Upāya-pāramitā with the true observation of all dharmas (yathābhūta-dharma-avalokana) as foremost, the Upāya-pāramitā with inconceivable power (acintya-bala) as foremost, the Upāya-pāramitā with non-retrogression (avaivartika) as foremost, and the Upāya-pāramitā with the subjugation of all Māras (sarva-māra-pramardana) as foremost.
What is the meaning of pāramitā? The meaning of the advancement and fulfillment of practice, this is the meaning of pāramitā; the fulfillment of superior and subtle wisdom, this is the meaning of pāramitā; the meaning of non-attachment to conditioned and unconditioned dharmas, this is the meaning of pāramitā; the meaning of awakening to the faults of birth and death, this is the meaning of pāramitā; the meaning of awakening to not
覺悟者義，是波羅蜜義；開示一切無盡法藏義，是波羅蜜義；無間礙解脫具足義，是波羅蜜義；覺知佈施平等義，是波羅蜜義；覺知戒、忍、精進、一心、智慧、平等義，是波羅蜜義；決定巧便義，是波羅蜜義；知一切眾生法性義，是波羅蜜義；無生法忍滿足義，是波羅蜜義；不退地滿足義，是波羅蜜義；嚴凈佛土義，是波羅蜜義；成熟眾生義，是波羅蜜義；覺場具足義，是波羅蜜義；降伏眾魔義，是波羅蜜義；一切佛法滿足義，是波羅蜜義；十力、四無所畏、十八不共法滿足義，是波羅蜜義；攝取一切化生義，是波羅蜜義；三轉十二行法輪義，是波羅蜜義。」
爾時會中有天名師子幢無礙光耀，白佛言：「世尊甚奇甚特，是名一切具足，是名究竟一切佛法功德。」
世尊答曰：「如是如是，諸天！其有善男子、善女人聞是法正憶念者，當知是阿惟越致菩提薩埵。何以故？天子！是善男子、善女人善根成熟故，令耳根得聞是經；一切善根成熟故，得聞此經已，終不離真實觀、不離諸佛世尊、不離諸佛法、不離轉法輪、不離海印陀羅尼、不離無盡陀羅尼、不離遍入眾生行陀羅尼、不離無盡光日幢陀羅尼、不離月無垢相陀羅尼、不離無垢等起相陀羅尼。若菩薩得是陀羅尼者，悉能一時變身為佛，周滿十方教化
【現代漢語翻譯】 現代漢語譯本 覺悟的意義，就是波羅蜜（Paramita，意為「到彼岸」）的意義；開示一切無盡法藏的意義，就是波羅蜜的意義；無障礙解脫具足的意義，就是波羅蜜的意義；覺知佈施平等的意義，就是波羅蜜的意義；覺知持戒、忍辱、精進、禪定、智慧平等的意義，就是波羅蜜的意義；決定巧妙方便的意義，就是波羅蜜的意義；了知一切眾生法性的意義，就是波羅蜜的意義；無生法忍圓滿的意義，就是波羅蜜的意義；不退轉地圓滿的意義，就是波羅蜜的意義；莊嚴清凈佛土的意義，就是波羅蜜的意義；成熟眾生的意義，就是波羅蜜的意義；覺悟道場具足的意義，就是波羅蜜的意義；降伏一切魔的意義，就是波羅蜜的意義；一切佛法圓滿的意義，就是波羅蜜的意義；十力（Tathagata-bala，如來十種力量）、四無所畏（Vaisaradyani，佛的四種無畏）、十八不共法（Avenika-dharma，佛獨有的十八種功德）圓滿的意義，就是波羅蜜的意義；攝取一切化生（Upapaduka，四生之一，指無所依託，借業力而忽然出生的眾生）的意義，就是波羅蜜的意義；三轉十二行法輪（Tri-parivarta-dvadasakara-dharmacakra，佛陀說法的三種方式和十二種行為）的意義，就是波羅蜜的意義。 當時，會中有一位天人，名叫師子幢無礙光耀，對佛說：『世尊，真是太奇特了！這被稱為一切具足，被稱為究竟一切佛法功德。』 世尊回答說：『是的，是的，諸天！如果有善男子、善女人聽聞此法並正確憶念，應當知道他們是阿惟越致（Avaivartika，不退轉）菩薩。為什麼呢？天子！因為這些善男子、善女人的善根成熟，使得耳根能夠聽聞此經；一切善根成熟，使得聽聞此經后，終不離真實觀、不離諸佛世尊、不離諸佛法、不離轉法輪、不離海印陀羅尼（Sagara-mudra-dharani，如海印般能印持一切法的陀羅尼）、不離無盡陀羅尼（Aksaya-dharani，能生無盡功德的陀羅尼）、不離遍入眾生行陀羅尼（Sarva-sattva-carita-pravesa-dharani，能遍入一切眾生行愿的陀羅尼）、不離無盡光日幢陀羅尼（Aksaya-prabha-surya-ketu-dharani，如無盡光日般照耀的陀羅尼）、不離月無垢相陀羅尼（Candra-vimala-rupa-dharani，如月亮般清凈無垢的陀羅尼）、不離無垢等起相陀羅尼（Vimala-samutthana-rupa-dharani，能生起無垢功德的陀羅尼）。如果菩薩得到這些陀羅尼，都能一時變身為佛，周遍十方教化眾生。』
【English Translation】 English version The meaning of enlightenment is the meaning of Paramita (perfection); the meaning of revealing all inexhaustible Dharma treasures is the meaning of Paramita; the meaning of unobstructed liberation and completeness is the meaning of Paramita; the meaning of knowing the equality of giving is the meaning of Paramita; the meaning of knowing the equality of precepts, patience, diligence, concentration, and wisdom is the meaning of Paramita; the meaning of decisive skillful means is the meaning of Paramita; the meaning of knowing the Dharma nature of all sentient beings is the meaning of Paramita; the meaning of the fulfillment of the forbearance of non-arising Dharma is the meaning of Paramita; the meaning of the fulfillment of the non-retrogressive stage is the meaning of Paramita; the meaning of adorning and purifying the Buddha land is the meaning of Paramita; the meaning of maturing sentient beings is the meaning of Paramita; the meaning of the completeness of the enlightenment field is the meaning of Paramita; the meaning of subduing all demons is the meaning of Paramita; the meaning of the fulfillment of all Buddha Dharmas is the meaning of Paramita; the meaning of the fulfillment of the ten powers (Tathagata-bala), the four fearlessnesses (Vaisaradyani), and the eighteen unique qualities (Avenika-dharma) is the meaning of Paramita; the meaning of gathering all beings born by transformation (Upapaduka) is the meaning of Paramita; the meaning of the three turnings of the twelve-spoked Dharma wheel (Tri-parivarta-dvadasakara-dharmacakra) is the meaning of Paramita. At that time, there was a Deva in the assembly named Lion Banner Unobstructed Light, who said to the Buddha: 'World Honored One, it is truly marvelous and extraordinary! This is called complete in all aspects, and it is called the ultimate merit of all Buddha Dharmas.' The World Honored One replied: 'So it is, so it is, Devas! If there are good men or good women who hear this Dharma and correctly remember it, know that they are Avaivartika (non-retrogressive) Bodhisattvas. Why is that? Son of Heaven! Because the good roots of these good men and good women are mature, allowing their ears to hear this sutra; because all good roots are mature, after hearing this sutra, they will never be separated from true contemplation, never be separated from all Buddhas, never be separated from the Buddhas' Dharma, never be separated from the turning of the Dharma wheel, never be separated from the Sagara-mudra-dharani (ocean-seal dharani), never be separated from the Aksaya-dharani (inexhaustible dharani), never be separated from the Sarva-sattva-carita-pravesa-dharani (dharani of entering the conduct of all beings), never be separated from the Aksaya-prabha-surya-ketu-dharani (inexhaustible light sun banner dharani), never be separated from the Candra-vimala-rupa-dharani (moon immaculate form dharani), never be separated from the Vimala-samutthana-rupa-dharani (immaculate arising form dharani). If a Bodhisattva obtains these dharanis, they can all transform into Buddhas at once, and teach and transform beings throughout the ten directions.'
眾生，然于諸法亦不死亦不去，而度脫眾生；眾生亦不可得，說法教化諸文字等亦不可得，示現死生亦不生，知諸法平等無去無來，亦不作非不作故。」說是法時，三千菩提薩埵得無生法忍。
「複次天子！若有讀誦持是法者，終不離息一切纏陀羅尼、不離金剛堅強破散一切煩惱山陀羅尼，終不離說無言普入諸波羅蜜陀羅尼，終不離能說異名句諸語陀羅尼、不離虛空離垢出生無盡印陀羅尼、不離成就無量佛身一切生盡陀羅尼。」說是法時，無量眾生皆得法忍，無量眾生髮阿耨多羅三藐三菩提心。
佛說是時，無盡智菩薩、師子幢無礙光耀天子，及諸大聲聞、天、人、阿修羅，為佛作禮，皆大歡喜。
佛說大方廣菩薩十地經
【現代漢語翻譯】 現代漢語譯本：眾生雖然在諸法中，實際上既不生也不滅，但卻能度脫眾生；眾生本身也是不可得的，說法教化所用的文字等也是不可得的，示現的生死也並非真正的生，因為他們知道諸法平等，無所謂去來，也不存在作為或不作為的狀態。」當佛陀宣說此法時，三千位菩薩獲得了無生法忍（對諸法不生不滅的真理的領悟）。 「再者，天子！如果有人讀誦並受持此法，他們將永遠不會失去息滅一切煩惱的陀羅尼（總持，一種記憶和理解佛法的能力），不會失去金剛般堅強、能破除一切煩惱山的陀羅尼，不會失去能說出無言之理、普遍進入一切波羅蜜（到達彼岸的方法）的陀羅尼，不會失去能說出不同名稱和語句的陀羅尼，不會失去虛空般離垢、能生出無盡印的陀羅尼，不會失去成就無量佛身、一切生死都終結的陀羅尼。」當佛陀宣說此法時，無數眾生都獲得了法忍，無數眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 佛陀宣說此法時，無盡智菩薩（菩薩名）、師子幢無礙光耀天子（天神名），以及諸大聲聞（佛陀的弟子）、天人、阿修羅（一種神道眾生），都向佛陀頂禮，皆大歡喜。 佛說《大方廣菩薩十地經》
【English Translation】 English version: 'Sentient beings, though in all dharmas, neither die nor go, yet they liberate sentient beings; sentient beings are also unattainable, the words used in teaching and transforming are also unattainable, the manifestation of birth and death is also not birth, knowing that all dharmas are equal, without going or coming, and also not acting or not acting.' When this Dharma was spoken, three thousand Bodhisattvas attained the 'non-origination forbearance' (understanding of the truth of non-birth and non-death of all dharmas). 'Furthermore, son of heaven! If there are those who read, recite, and uphold this Dharma, they will never be separated from the Dharani (a mnemonic device for remembering and understanding the Dharma) that extinguishes all afflictions, never be separated from the Vajra-like, strong Dharani that shatters all mountains of afflictions, never be separated from the Dharani that speaks of the unspoken and universally enters all Paramitas (methods of reaching the other shore), never be separated from the Dharani that can speak different names and phrases, never be separated from the Dharani that is like space, free from defilement, and gives rise to endless seals, never be separated from the Dharani that accomplishes limitless Buddha bodies and ends all birth and death.' When this Dharma was spoken, countless sentient beings attained forbearance of the Dharma, and countless sentient beings aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). When the Buddha spoke this, the Bodhisattva Inexhaustible Wisdom (name of a Bodhisattva), the son of heaven Lion Banner Unobstructed Light (name of a deity), and all the great Sravakas (disciples of the Buddha), gods, humans, and Asuras (a type of divine being), bowed to the Buddha and were all greatly delighted. The Buddha spoke the 'Great Vaipulya Sutra of the Ten Stages of the Bodhisattva'