T10n0287_佛說十地經

大正藏第 10 冊 No. 0287 佛說十地經

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

佛說十地經卷第一

大唐國僧法界從中印度持此梵本請于闐三藏沙門尸羅達摩于北庭龍興寺譯

菩薩極喜地第一之一

如是我聞：

一時，薄伽梵成道未久，第二七日，住於他化自在天中，自在天王宮摩尼寶藏殿，與大菩薩無量眾俱。其諸菩薩悉從異佛剎來集，皆于無上正等菩提，得不退轉，一生所繫，當證正覺。所謂：已得安住一切菩薩智所行境，皆能趣入一切如來智所行處，無有休息；善能示現，種種神通諸所作事，應時無滯，成熟調伏一切有情；利樂他事皆不虛棄，引發一切菩薩愿，劫世剎土量等修行，暫無休息；一切菩薩，福智資糧，善備無盡，令諸世間，共所受用；已到一切菩薩智慧方便彼岸，示入生死及涅槃門，而不廢舍修菩薩行；善能遊戲解了，趣入一切菩薩靜慮、解脫、等持、等至、神通、明智，於是一切諸所作事，皆得善巧；由獲一切菩薩神通威力自在，以無功用隨心剎那，悉能往詣一切如來道場眾會，而為上首請佛說法；受持一切如來法輪，廣能供養、承事諸佛；常勤修習，一切菩薩所行事業；其身普

【現代漢語翻譯】現代漢語譯本《佛說十地經》第一卷大唐國僧人法界從印度中部帶來此梵文版本，請于闐三藏沙門尸羅達摩在北庭龍興寺翻譯。菩薩極喜地第一之一如是我聞：一時，薄伽梵（世尊）成道不久，在第二個七日，住在他化自在天（欲界第六天）中，自在天王宮的摩尼寶藏殿，與無量的大菩薩們在一起。這些菩薩都從不同的佛剎（佛的國土）來集會，都在無上正等菩提（無上正等覺悟）上，得到不退轉（不會退失菩提心），一生補處（此生結束后將成佛），將要證得正覺（完全的覺悟）。他們已經安住於一切菩薩智慧所行的境界，都能進入一切如來（佛）智慧所行的境界，沒有停息；善於示現種種神通和所作之事，應時無礙，成熟調伏一切有情（眾生）；利益安樂他人的事情都不虛棄，引發一切菩薩的願力，在劫世（極長的時間）和剎土（佛的國土）等量的修行中，暫時沒有休息；一切菩薩的福德和智慧資糧，都善於完備無盡，讓世間眾生共同受用；已經到達一切菩薩智慧方便的彼岸，示現進入生死和涅槃之門，而不放棄修菩薩行；善於遊戲般地瞭解，進入一切菩薩的靜慮（禪定）、解脫、等持（心專注一境）、等至（入定）、神通、明智，對於這一切所作之事，都得到善巧；由於獲得一切菩薩神通威力自在，以無功用隨心所欲的剎那，都能前往一切如來道場眾會，作為上首請佛說法；受持一切如來法輪（佛的教法），廣能供養、承事諸佛；常常勤奮修習一切菩薩所行的事業；他們的身體普遍

【English Translation】 English version The Sutra of the Ten Stages, Spoken by the Buddha, Volume 1 The monk Dharma-realm of the Great Tang Dynasty brought this Sanskrit version from Central India, and requested the Tripiṭaka Śramaṇa Śīladharma of Khotan to translate it at the Longxing Monastery in Beiting. The First Stage of a Bodhisattva: The Joyful Stage, Part One Thus have I heard: At one time, not long after the Bhagavan (World-Honored One) attained enlightenment, on the second seventh day, he resided in the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm), in the Mani Treasure Palace of the King of the Paranirmitavasavartin Heaven, together with a countless assembly of great Bodhisattvas. These Bodhisattvas had all gathered from different Buddha-lands, and in the unsurpassed, right, and complete Bodhi (supreme enlightenment), they had attained non-retrogression (not falling back from the path to enlightenment), were bound to one more life (to become a Buddha in their next life), and were about to realize perfect enlightenment. They had already settled in the realm of all Bodhisattva wisdom, and were able to enter the realm of all Tathagata (Buddha) wisdom without ceasing; they were skilled in manifesting various supernatural powers and actions, without hindrance, maturing and subduing all sentient beings; they did not waste any effort in benefiting and bringing joy to others, they aroused the vows of all Bodhisattvas, and in the practice of kalpas (eons) and Buddha-lands, they did not rest even for a moment; the merits and wisdom resources of all Bodhisattvas were well-prepared and inexhaustible, allowing all beings in the world to share them; they had reached the other shore of all Bodhisattva wisdom and skillful means, showing entry into the gates of birth and death and Nirvana, without abandoning the practice of the Bodhisattva path; they were skilled in playfully understanding and entering all Bodhisattva meditative absorptions (dhyana), liberations, samadhi (concentration), samapatti (attainments), supernatural powers, and clear wisdom, and they were skillful in all these actions; because they had obtained the supernatural power and freedom of all Bodhisattvas, they could, without effort and in an instant, go to all Tathagata's assemblies in the place of enlightenment, and as leaders, request the Buddha to teach the Dharma; they received and upheld all the Tathagata's Dharma wheels (teachings), and were able to widely make offerings and serve all Buddhas; they constantly and diligently practiced all the actions of Bodhisattvas; their bodies were universally

現一切世間，言音無礙，清徹法界心智無滯，普見三世一切境界。一切菩薩所有秘藏功德正行悉已圓滿，設加無量不可說劫贊其功德亦不能盡。

其名曰：金剛藏菩薩、寶藏菩薩、蓮華藏菩薩、德藏菩薩、蓮花德藏菩薩、日藏菩薩、曜藏菩薩、地藏菩薩、無垢月藏菩薩、示一切莊嚴光明藏菩薩、智慧普照明藏菩薩、旃檀德藏菩薩、妙吉祥藏菩薩、花德藏菩薩、拘蘇摩德藏菩薩、優缽羅德藏菩薩、天德藏菩薩、福德藏菩薩、無礙凈智藏菩薩、功德勝藏菩薩、那羅延德藏菩薩、無垢藏菩薩、離垢藏菩薩、種種辯才莊嚴藏菩薩、大光明網照藏菩薩、離垢威德光明王藏菩薩、無礙妙音美響藏菩薩、總持功德能度一切有情願藏菩薩、大海莊嚴藏菩薩、蘇迷盧德藏菩薩、示現一切功德清凈藏菩薩、如來德藏菩薩、佛德藏菩薩、淳金微妙大威德王光明藏菩薩、一切相莊嚴凈藏菩薩、金剛焰胸萬字相莊嚴菩薩、星宿王光照藏菩薩、虛空庫無礙智藏菩薩、解脫月菩薩，如是等菩薩摩訶薩無量無數，不可思議、不可量、不可稱、無邊無際、無有分齊、不可說不可說，皆從異異佛剎來集，金剛藏菩薩而為上首。

爾時，金剛藏菩薩，承佛神力，入于菩薩妙三摩地，名大乘光明。入此定已，即時十方各過十俱胝佛剎微塵數世界之外

【現代漢語翻譯】現代漢語譯本：他們遍佈一切世間，言語聲音沒有障礙，清澈地洞察法界，心智沒有滯礙，普遍見到過去、現在、未來三世的一切境界。一切菩薩所擁有的秘密功德和正行都已經圓滿，即使經過無量不可說的劫數來讚美他們的功德也無法窮盡。他們的名字是：金剛藏菩薩（擁有金剛般堅固的智慧的菩薩）、寶藏菩薩（擁有珍寶般功德的菩薩）、蓮華藏菩薩（擁有蓮花般清凈功德的菩薩）、德藏菩薩（擁有功德寶藏的菩薩）、蓮花德藏菩薩（擁有蓮花般功德的菩薩）、日藏菩薩（擁有太陽般光明的菩薩）、曜藏菩薩（擁有星辰般光明的菩薩）、地藏菩薩（如同大地般承載一切的菩薩）、無垢月藏菩薩（擁有無垢明月般清凈的菩薩）、示一切莊嚴光明藏菩薩（示現一切莊嚴光明的菩薩）、智慧普照明藏菩薩（以智慧普遍照耀的菩薩）、旃檀德藏菩薩（擁有旃檀香般功德的菩薩）、妙吉祥藏菩薩（擁有吉祥功德的菩薩）、花德藏菩薩（擁有花朵般功德的菩薩）、拘蘇摩德藏菩薩（擁有拘蘇摩花般功德的菩薩）、優缽羅德藏菩薩（擁有優缽羅花般功德的菩薩）、天德藏菩薩（擁有天人般功德的菩薩）、福德藏菩薩（擁有福德寶藏的菩薩）、無礙凈智藏菩薩（擁有無礙清凈智慧的菩薩）、功德勝藏菩薩（擁有殊勝功德的菩薩）、那羅延德藏菩薩（擁有那羅延天般力量的菩薩）、無垢藏菩薩（擁有無垢清凈的菩薩）、離垢藏菩薩（擁有遠離垢染的菩薩）、種種辯才莊嚴藏菩薩（擁有種種辯才莊嚴的菩薩）、大光明網照藏菩薩（擁有大光明網照耀的菩薩）、離垢威德光明王藏菩薩（擁有遠離垢染的威德光明之王的菩薩）、無礙妙音美響藏菩薩（擁有無礙美妙音聲的菩薩）、總持功德能度一切有情願藏菩薩（擁有總持功德能度一切眾生的菩薩）、大海莊嚴藏菩薩（擁有大海般莊嚴的菩薩）、蘇迷盧德藏菩薩（擁有蘇迷盧山般功德的菩薩）、示現一切功德清凈藏菩薩（示現一切功德清凈的菩薩）、如來德藏菩薩（擁有如來功德的菩薩）、佛德藏菩薩（擁有佛陀功德的菩薩）、淳金微妙大威德王光明藏菩薩（擁有純金般微妙大威德王光明的菩薩）、一切相莊嚴凈藏菩薩（擁有一切相莊嚴清凈的菩薩）、金剛焰胸萬字相莊嚴菩薩（擁有金剛火焰胸前萬字相莊嚴的菩薩）、星宿王光照藏菩薩（擁有星宿王光明照耀的菩薩）、虛空庫無礙智藏菩薩（擁有虛空寶庫般無礙智慧的菩薩）、解脫月菩薩（擁有解脫明月般清凈的菩薩），像這樣等等的菩薩摩訶薩，數量無量無數，不可思議、不可衡量、不可稱量、無邊無際、沒有邊際、不可說不可說，都從不同的佛剎來到這裡聚集，金剛藏菩薩是他們的首領。那時，金剛藏菩薩，憑藉佛陀的神力，進入菩薩的微妙三摩地，名為大乘光明。進入此定之後，立刻十方各過十俱胝佛剎微塵數世界之外

【English Translation】 English version: They pervade all realms, their speech and sounds are unimpeded, their minds are clear and unobstructed in the Dharma realm, and they universally perceive all states of the past, present, and future. All the secret merits and righteous practices of all Bodhisattvas are already perfected. Even if countless inexpressible kalpas were spent praising their merits, it would still be impossible to exhaust them. Their names are: Vajragarbha Bodhisattva (Bodhisattva with diamond-like firm wisdom), Ratnagarbha Bodhisattva (Bodhisattva with jewel-like merits), Padmagarbha Bodhisattva (Bodhisattva with lotus-like pure merits), Gunagarbha Bodhisattva (Bodhisattva with a treasury of merits), Padmagunagarbha Bodhisattva (Bodhisattva with lotus-like merits), Suryagarbha Bodhisattva (Bodhisattva with sun-like light), Nakshatragarbha Bodhisattva (Bodhisattva with star-like light), Kshitigarbha Bodhisattva (Bodhisattva who bears all like the earth), Nirmalachandragarbha Bodhisattva (Bodhisattva with pure, immaculate moon-like qualities), Sarvasamalamkaraprabhasagarbha Bodhisattva (Bodhisattva who manifests all adorned light), Jnanaprabhasarvabuddhigarbha Bodhisattva (Bodhisattva who illuminates all with wisdom), Chandanagunagarbha Bodhisattva (Bodhisattva with sandalwood-like merits), Manjushrigarbha Bodhisattva (Bodhisattva with auspicious merits), Pushpagunagarbha Bodhisattva (Bodhisattva with flower-like merits), Kusumagunagarbha Bodhisattva (Bodhisattva with kusuma flower-like merits), Utpalagunagarbha Bodhisattva (Bodhisattva with utpala flower-like merits), Devagunagarbha Bodhisattva (Bodhisattva with deva-like merits), Punyagarbha Bodhisattva (Bodhisattva with a treasury of merits), Anavarajnana-garbha Bodhisattva (Bodhisattva with unobstructed pure wisdom), Gunashreshthagarbha Bodhisattva (Bodhisattva with supreme merits), Narayanagunagarbha Bodhisattva (Bodhisattva with the power of Narayana), Nirmalagarbha Bodhisattva (Bodhisattva with immaculate purity), Vigatagarbha Bodhisattva (Bodhisattva who is free from defilements), Nanavidhapratibhanalamkaragarbha Bodhisattva (Bodhisattva with various eloquent adornments), Mahaprabhamayajala-garbha Bodhisattva (Bodhisattva with great light net illumination), Vigataviryaprabhaprabhagarbha Bodhisattva (Bodhisattva with the majestic light of a king free from defilements), Anavarapratibhanasvaragarbha Bodhisattva (Bodhisattva with unobstructed wonderful sounds), Dharanigunasarvasattvatarana-pranidhanagarbha Bodhisattva (Bodhisattva with the power of dharani to liberate all beings), Mahasamudralamkaragarbha Bodhisattva (Bodhisattva with the adornment of a great ocean), Sumerugunagarbha Bodhisattva (Bodhisattva with the merits of Mount Sumeru), Sarvagunavishuddhi-prabhasagarbha Bodhisattva (Bodhisattva who manifests all pure merits), Tathagatagunagarbha Bodhisattva (Bodhisattva with the merits of the Tathagata), Buddhagunagarbha Bodhisattva (Bodhisattva with the merits of the Buddha), Shuddhasuvarnasuvarnamahaviryaprabhagarbha Bodhisattva (Bodhisattva with the pure gold-like majestic light), Sarvalakshanalankara-vishuddhigarbha Bodhisattva (Bodhisattva with all adorned pure marks), Vajrajvalanabukshasvastikalakshanalankara Bodhisattva (Bodhisattva with a diamond flame chest adorned with the svastika mark), Nakshatrarajaprabhagarbha Bodhisattva (Bodhisattva with the light of the king of stars), Akashagarbha-anavarajnanagarbha Bodhisattva (Bodhisattva with unobstructed wisdom like a treasury of space), Vimukticandra Bodhisattva (Bodhisattva with the pure light of the moon of liberation), and so on. These Bodhisattva Mahasattvas, immeasurable and countless, inconceivable, immeasurable, inexpressible, boundless, without limit, beyond description, all gathered from different Buddha-lands, with Vajragarbha Bodhisattva as their leader. At that time, Vajragarbha Bodhisattva, by the power of the Buddha, entered the Bodhisattva's subtle samadhi, called the Great Vehicle Light. Upon entering this samadhi, immediately, beyond the number of dust particles in ten kotis of Buddha-lands in each of the ten directions

，各有十俱胝佛剎微塵數諸佛如來，同名金剛藏；皆現其面，俱作是言：「善哉，善哉！佛子！汝今乃能入是大乘光明菩薩等持。然善男子！今彼十方各十俱胝佛剎微塵數諸佛如來共加持汝，以此世尊毗盧遮那本願威神力所持故，為一切菩薩趣入，能顯不可思議佛法光明。諸智地中為令攝受一切善根，為擇一切佛法善巧，為廣知法，為正演說善成立法，為無分別智得清凈，為一切魔法不染，為出世法善根得凈，為證不思議智所行境，乃至為證佛智境界；又為一切菩薩十地發趣及得，為如實說諸菩薩地安立善巧，為正緣慮諸佛妙法，為修無漏法之差別，為善選擇決定大慧光明善巧，為趣入于決定智門，為獲顯示如所應處無畏辯說，為證廣大無礙解地，為菩提心念不遺失，為善成熟諸有情界，為一切處通達決定選擇辯才。然善男子！汝當辯說此法差別善巧法門。所謂：由承諸佛威神力故，已諸如來智慧光明所加持故，已善圓凈自善根故，已善瑩飾真法界故，已普攝益諸有情故，已證法身智所依故，已從諸佛受灌頂故，已現超過一切世間最大身故，已越一切世間趣故，已凈出世正法趣故，已能圓滿一切智智故。」

爾時十方彼諸如來，與金剛藏菩提薩埵無映奪身，與無掛礙演說辯才，與入微妙清凈智辯，與無忘失念所

【現代漢語翻譯】現代漢語譯本：各有十俱胝（一俱胝等於一千萬）佛剎微塵數（形容極多）的諸佛如來，都名為金剛藏（佛名，象徵堅固不壞的智慧），他們都顯現出面容，一同說道：『善哉，善哉！佛子！你現在能夠進入這大乘光明菩薩等持（菩薩所修的禪定）。然而，善男子！現在十方各有十俱胝佛剎微塵數的諸佛如來共同加持你，因為有世尊毗盧遮那（佛名，意為光明遍照）的本願威神力所持，爲了讓一切菩薩趣入，能夠顯現不可思議的佛法光明。在諸智地（菩薩修行的不同階段）中，爲了令攝受一切善根，爲了選擇一切佛法善巧，爲了廣知佛法，爲了正確演說善成立法，爲了使無分別智得到清凈，爲了使一切魔法不染，爲了使出世法善根得到清凈，爲了證得不可思議智所行境，乃至爲了證得佛智境界；又爲了使一切菩薩十地（菩薩修行的十個階段）發起和證得，爲了如實宣說諸菩薩地安立的善巧，爲了正確思慮諸佛的妙法，爲了修習無漏法（超越煩惱的修行）的差別，爲了善於選擇決定大慧光明善巧，爲了趣入決定智門，爲了獲得顯示如所應處的無畏辯說，爲了證得廣大無礙解地，爲了菩提心念不遺失，爲了善於成熟諸有情界，爲了在一切處通達決定選擇辯才。然而，善男子！你應當辯說此法差別善巧法門。所謂：由於承受諸佛的威神力，由於諸如來的智慧光明所加持，由於已經善於圓滿清凈自己的善根，由於已經善於瑩飾真法界，由於已經普遍攝益諸有情，由於已經證得法身智所依，由於已經從諸佛接受灌頂，由於已經顯現超過一切世間最大的身，由於已經超越一切世間趣，由於已經清凈出世正法趣，由於已經能夠圓滿一切智智。』爾時，十方那些如來，給予金剛藏菩提薩埵無映奪的身，給予無掛礙的演說辯才，給予進入微妙清凈智辯，給予無忘失的念所。

【English Translation】 English version: There were ten kotis (a koti is equal to ten million) of Buddha lands, each with as many Buddhas and Tathagatas as there are fine dust particles, all named Vajragarbha (a Buddha name, symbolizing indestructible wisdom). They all manifested their faces and spoke in unison: 『Excellent, excellent! Son of Buddha! You are now able to enter this Great Vehicle Light Bodhisattva Samadhi (a meditative state practiced by Bodhisattvas). However, good man! Now, the Buddhas and Tathagatas, as many as the fine dust particles in ten kotis of Buddha lands in each of the ten directions, are jointly blessing you. Because you are supported by the power of the original vows of the World Honored One Vairocana (a Buddha name, meaning the one who illuminates everywhere), for the sake of all Bodhisattvas entering, you are able to manifest the inconceivable light of the Dharma. In the various stages of wisdom (different stages of Bodhisattva practice), in order to gather all good roots, in order to choose all skillful means of the Dharma, in order to widely know the Dharma, in order to correctly expound and establish the Dharma, in order to purify non-discriminating wisdom, in order to be undefiled by all demonic forces, in order to purify the good roots of the transcendental Dharma, in order to realize the realm of inconceivable wisdom, and even to realize the realm of Buddha wisdom; also, in order for all Bodhisattvas to initiate and attain the ten stages (ten stages of Bodhisattva practice), in order to truthfully explain the skillful means of establishing the Bodhisattva stages, in order to correctly contemplate the wonderful Dharma of the Buddhas, in order to cultivate the differences of the unconditioned Dharma (practice beyond afflictions), in order to skillfully choose and determine the great wisdom light, in order to enter the gate of decisive wisdom, in order to obtain fearless eloquence that manifests as it should be, in order to realize the realm of vast unobstructed liberation, in order not to lose the thought of Bodhicitta, in order to skillfully mature all sentient beings, in order to have thorough and decisive eloquence in all places. However, good man! You should expound the skillful means of this Dharma』s differences. That is to say: because you are receiving the majestic power of the Buddhas, because you are blessed by the wisdom light of the Tathagatas, because you have already skillfully perfected and purified your own good roots, because you have already skillfully adorned the true Dharma realm, because you have already universally benefited all sentient beings, because you have already realized the basis of the Dharmakaya wisdom, because you have already received the empowerment from the Buddhas, because you have already manifested the greatest body that surpasses all worlds, because you have already transcended all worldly paths, because you have already purified the path of the transcendental Dharma, because you are already able to perfect all-knowing wisdom.』 At that time, those Tathagatas in the ten directions gave Vajragarbha Bodhisattva an un-eclipsed body, gave him unobstructed eloquence in speaking, gave him access to subtle pure wisdom eloquence, and gave him the power of unforgetting mindfulness.

加持，與善決定慧之善巧，與不棄捨周遍行智，與正等覺力無有能摧伏，與如來無所畏令無怯弱，與以一切智智所攝大無礙解辯法理趣決定安立，賜與引發一切如來善分別身、語、意莊嚴。所以者何？由此菩薩獲彼大乘光明等持，法爾如故，以本誓願所引發故，善凈增上妙意樂故，已善瑩飾凈智輪故，已善積集諸資糧故，已善煉治所作事故，以無量念而為器故，明朗勝解得清凈故，善達無雜總持門故，法界智印之所印故。

爾時，十方彼佛世尊，不起于座，以神通力，各申右手摩金剛藏大菩薩頂。時金剛藏菩提薩埵，蒙彼十方佛摩頂已，即從定起，普告一切菩薩眾言：「唯諸佛子！是菩薩愿，決定無雜不可照了廣大法界盡虛空性，窮未來際能救一切諸有情類。唯諸佛子！菩薩安處於此愿中，方能入於過去諸佛世尊智地，乃能入于未來諸佛世尊智地，亦能入于現在諸佛世尊智地。唯諸佛子！一切菩薩有十智地，是以過去、未來、現在諸佛，已說、當說、今說，由此密意我作是言。何等為十？一名極喜地，二名離垢，三名發光，四名焰慧，五名難勝，六名現前，七名遠行，八名不動，九名善慧，十名法雲。唯諸佛子！此名一切菩薩十地。是以過去、未來、現在諸佛，已說、當說、今說。唯諸佛子！我不見有諸佛國界

【現代漢語翻譯】現代漢語譯本加持，以及善巧地運用善決定慧，以及不捨棄周遍行智，以及正等覺的力量無法被摧毀，以及如來的無所畏懼使之毫無怯弱，以及以一切智智所攝的大無礙解辯法理趣決定安立，賜予引發一切如來善分別身、語、意莊嚴。這是為什麼呢？因為這位菩薩獲得了彼大乘光明等持（一種禪定狀態），這是法爾如是（自然而然的），因為本來的誓願所引發，因為善凈增上的微妙意樂，因為已經很好地磨礪了清凈的智慧之輪，因為已經很好地積聚了各種資糧，因為已經很好地煉治了所作的事業，因為以無量的唸作為工具，因為明朗的勝解得到了清凈，因為善於通達無雜的總持之門，因為被法界智印所印證。那時，十方諸佛世尊，沒有離開他們的座位，以神通力，各自伸出右手摩金剛藏大菩薩（菩薩名）的頭頂。當時，金剛藏菩提薩埵（菩薩名），蒙受十方諸佛摩頂之後，立即從禪定中起身，普遍地告訴一切菩薩眾說：『諸位佛子！菩薩的願望，是決定無雜、不可照了的廣大法界，其性質如同虛空一樣，窮盡未來際能夠救度一切有情眾生。諸位佛子！菩薩安住於此愿中，才能進入過去諸佛世尊的智慧之地，才能進入未來諸佛世尊的智慧之地，也能進入現在諸佛世尊的智慧之地。諸位佛子！一切菩薩有十種智慧之地，這是過去、未來、現在諸佛已經說過、將要說、現在正在說的，基於這個密意我這樣說。哪十種呢？第一種叫做極喜地（菩薩修行第一階段），第二種叫做離垢地（菩薩修行第二階段），第三種叫做發光地（菩薩修行第三階段），第四種叫做焰慧地（菩薩修行第四階段），第五種叫做難勝地（菩薩修行第五階段），第六種叫做現前地（菩薩修行第六階段），第七種叫做遠行地（菩薩修行第七階段），第八種叫做不動地（菩薩修行第八階段），第九種叫做善慧地（菩薩修行第九階段），第十種叫做法雲地（菩薩修行第十階段）。諸位佛子！這些名稱是一切菩薩的十地。這是過去、未來、現在諸佛已經說過、將要說、現在正在說的。諸位佛子！我沒有見到有任何佛的國界』

【English Translation】 English version Blessing, and the skillful application of good decisive wisdom, and not abandoning the pervasive wisdom, and the power of perfect enlightenment that cannot be destroyed, and the fearlessness of the Tathagata that makes one without timidity, and the great unobstructed eloquence in explaining the Dharma, which is encompassed by all-knowing wisdom, establishing the principles of the Dharma, bestowing and initiating the adornments of the body, speech, and mind of all Tathagatas. Why is this so? Because this Bodhisattva obtains that great vehicle's light samadhi (a state of meditative absorption), it is naturally so, because it is initiated by the original vows, because of the good and pure, excellent intention, because the pure wheel of wisdom has been well polished, because various resources have been well accumulated, because the tasks undertaken have been well refined, because it uses countless thoughts as tools, because clear understanding has been purified, because it is skilled in understanding the gate of all-encompassing retention without confusion, because it is sealed by the seal of the wisdom of the Dharma realm. At that time, the World Honored Ones of the ten directions, without rising from their seats, with their supernatural powers, each extended their right hand and stroked the crown of the great Bodhisattva Vajragarbha (name of a Bodhisattva). Then, Bodhisattva Vajragarbha, having been stroked on the head by the Buddhas of the ten directions, immediately arose from samadhi and universally addressed all the Bodhisattvas, saying: 'O sons of the Buddha! The vows of a Bodhisattva are decisively pure, immeasurable, and vast like the Dharma realm, whose nature is like space, and which can save all sentient beings throughout the endless future. O sons of the Buddha! When a Bodhisattva dwells in these vows, they can enter the wisdom ground of the past World Honored Buddhas, they can enter the wisdom ground of the future World Honored Buddhas, and they can also enter the wisdom ground of the present World Honored Buddhas. O sons of the Buddha! All Bodhisattvas have ten wisdom grounds, which the past, future, and present Buddhas have spoken, will speak, and are now speaking about. Based on this secret meaning, I say this. What are the ten? The first is called the Joyful Ground (first stage of Bodhisattva practice), the second is called the Stainless Ground (second stage of Bodhisattva practice), the third is called the Luminous Ground (third stage of Bodhisattva practice), the fourth is called the Blazing Wisdom Ground (fourth stage of Bodhisattva practice), the fifth is called the Difficult to Conquer Ground (fifth stage of Bodhisattva practice), the sixth is called the Manifest Ground (sixth stage of Bodhisattva practice), the seventh is called the Far-Reaching Ground (seventh stage of Bodhisattva practice), the eighth is called the Immovable Ground (eighth stage of Bodhisattva practice), the ninth is called the Good Wisdom Ground (ninth stage of Bodhisattva practice), and the tenth is called the Cloud of Dharma Ground (tenth stage of Bodhisattva practice). O sons of the Buddha! These are the names of the ten grounds of all Bodhisattvas. This is what the past, future, and present Buddhas have spoken, will speak, and are now speaking about. O sons of the Buddha! I have not seen any Buddha's realm'

，彼中如來不嘆說此菩薩十地者。所以者何？是諸菩薩增上勝妙，能凈一切諸菩薩道法門光明，謂即十地安立解釋。唯諸佛子！當知此處不可思議，謂于諸地安立法中自所證智。」

爾時，金剛藏菩薩，標斯十地名已默然而住，不復分別而解釋之。是時一切諸菩薩眾，聞說菩薩十地名已，不聞解釋，咸生渴仰作如是念：「何因何緣是金剛藏菩提薩埵，唯說菩薩十地名已，默然而住更不解釋？」

爾時，於此菩薩眾中有一菩薩名解脫月，知諸大眾心之所念，即以頌問金剛藏菩薩曰：

「何故正覺者，　　念智功德具；　標諸上妙地，　　自在不解釋？　一切咸決定，　　菩薩大名稱；　何故說地名，　　而不演其義？　一切諸佛子，　　無畏皆樂聞；　愿為正分別，　　說諸地義趣。　眾會悉清凈，　　離懈怠嚴整，　鮮潔住堅實，　　具足功德智；　相視咸恭敬，　　一切悉專仰；　唯望法甘露，　　如蜂念凈蜜。」　大智無畏者，　　金剛藏聞是，　欲令大眾悅，　　以頌酬佛子：「雖作最勝甚希有，　　此能顯示菩薩行；　辯地能作最微妙，　　由此佛地有修證。　微細難見離分別，　　遠離心地難證悟；　智者境界純無漏，　　世間聞者悉迷惑。　安心不動如

【現代漢語翻譯】現代漢語譯本：其中，如來（tathāgata）不讚嘆宣說這菩薩十地（bodhisattva-bhūmi）的原因是什麼呢？因為這些菩薩的境界增上殊勝，能夠凈化一切菩薩道法門的光明，也就是安立和解釋這十地。諸位佛子（buddha-putra）！應當知道這裡不可思議，指的是在安立諸地的方法中，各自所證悟的智慧。當時，金剛藏菩薩（Vajragarbha bodhisattva）標明這十地的名稱后就默然不語，不再分別解釋。這時，所有菩薩大眾，聽聞菩薩十地的名稱后，沒有聽到解釋，都感到渴求，心中想著：『是什麼原因，金剛藏菩薩只是說了菩薩十地的名稱，就默然不語不再解釋呢？』當時，在這菩薩大眾中，有一位菩薩名叫解脫月（Vimukticandra），知道大眾心中的想法，就用偈頌向金剛藏菩薩問道：『為何正覺者（samyak-saṃbuddha），念智功德具足；標明這些殊勝的妙地，卻自在地不解釋？一切都已決定，菩薩的大名聲；為何只說地名，而不演說其義？一切佛子，無畏都樂意聽聞；愿您為我們分別解說，諸地的意義和旨趣。大眾都清凈，遠離懈怠，莊嚴整齊，鮮明潔凈，安住堅實，具足功德智慧；互相看著，都恭敬，一切都專注仰望；只盼望得到法甘露，如同蜜蜂思念純凈的蜂蜜。』大智無畏的金剛藏菩薩，聽到這些話，爲了讓大眾歡喜，用偈頌回答佛子：『雖然這是最殊勝、極其稀有的，但它能顯示菩薩的修行；辯說諸地能作出最微妙的解釋，由此佛地（buddha-bhūmi）才有修證。微細難見，遠離分別，遠離心地，難以證悟；智者的境界純凈無漏，世間聽聞的人都會迷惑。安心不動如

【English Translation】 English version: Why is it that the Tathāgata (如來) does not praise and explain these ten Bodhisattva-bhūmis (菩薩十地)? It is because these Bodhisattvas are of superior and sublime realms, capable of purifying the light of all Bodhisattva paths and Dharma doors, which is to establish and explain these ten bhūmis. O sons of the Buddhas (buddha-putra)! You should know that this place is inconceivable, referring to the wisdom that each has realized in the methods of establishing the bhūmis. At that time, Vajragarbha Bodhisattva (金剛藏菩薩), having stated the names of these ten bhūmis, remained silent, without further explanation. At this time, all the Bodhisattva assembly, having heard the names of the ten Bodhisattva-bhūmis but not hearing any explanation, felt a thirst and thought: 'What is the reason that Vajragarbha Bodhisattva only stated the names of the ten Bodhisattva-bhūmis and then remained silent without further explanation?' At that time, among this Bodhisattva assembly, there was a Bodhisattva named Vimukticandra (解脫月), who knew the thoughts in the minds of the assembly, and thus asked Vajragarbha Bodhisattva in verse: 'Why does the Samyak-saṃbuddha (正覺者), who possesses mindfulness, wisdom, and merit, state these sublime and wonderful bhūmis, yet freely not explain them? Everything is already determined, the great reputation of the Bodhisattvas; why only state the names of the bhūmis, and not expound their meaning? All the sons of the Buddhas, fearless, are happy to hear; may you explain for us, the meaning and purpose of the bhūmis. The assembly is all pure, free from laziness, solemn and orderly, bright and clean, dwelling firmly, possessing merit and wisdom; looking at each other, all are respectful, all are focused and yearning; only hoping to receive the nectar of the Dharma, like bees longing for pure honey.' The greatly wise and fearless Vajragarbha Bodhisattva, having heard these words, in order to please the assembly, replied to the son of the Buddha in verse: 'Although this is the most sublime and extremely rare, it can reveal the practice of the Bodhisattvas; explaining the bhūmis can make the most subtle explanation, and thus the Buddha-bhūmi (佛地) has cultivation and realization. Subtle and difficult to see, far from discrimination, far from the mind, difficult to realize; the realm of the wise is pure and without outflows, those in the world who hear it will be confused. Calm and unmoving like

金剛，　　信解佛智最殊勝；　了知無我唯心地，　　此能聞斯微細智。　如以眾彩畫虛空，　　如風依于鳥路行；　無漏佛智亦如是，　　雖為分別而難見。　故今吾興如是智，　　世間難有知此者；　及能信此最勝法，　　是故不任廣解釋。」

爾時，解脫月菩薩聞是語已，白金剛藏菩薩言：「佛子！今此眾會皆悉清凈，其諸菩薩善凈意樂、善潔思念、善修諸行，已善承事無量百千俱胝諸佛，善集資糧，成就無量種種功德，永離疑惑無諸垢亹，善住增上意樂勝解，于佛法中不隨他教。善哉！佛子演說此義，是諸菩薩于如是處現證而住。」

爾時解脫月菩薩，欲重宣此義而說頌曰：

「愿說最安隱，　　菩薩無上行；　分別于諸地，　　智凈成正覺。　此眾無諸亹，　　志解悉明潔；　承事無量佛，　　能知此地義。」

時金剛藏菩薩言：「佛子！雖此眾會皆悉清凈，其諸菩薩善凈意樂、善潔思念、善修諸行，已善能承事無量百千俱胝諸佛，善集資糧，成就無量種種功德，永離疑惑無諸垢釁，善住增上意樂勝解，于佛法中不隨他教。然有其餘劣解有情，聞此甚深難思議處忽生疑惑，是彼長夜能引無義無利眾苦。我愍此等，故樂默然。」

爾時，金剛藏菩薩，欲重宣此義

【現代漢語翻譯】現代漢語譯本金剛（Vajra，比喻堅固不壞的智慧），信解佛的智慧是最殊勝的；了知沒有『我』，一切唯心所造，能夠聽聞這種微妙智慧的人很少。就像用各種色彩在虛空中繪畫，又像風依著鳥飛過的路徑而行；無漏的佛智也是如此，雖然可以分別描述，但難以真正見到。所以我現在要闡發這種智慧，世間很少有人能理解它；並且能夠相信這種最殊勝的法，因此不適合廣泛地解釋。」

這時，解脫月菩薩（Vimukticandra Bodhisattva）聽了這話后，對金剛藏菩薩（Vajragarbha Bodhisattva）說：「佛子！現在這個法會中的大眾都非常清凈，這些菩薩們都具有清凈的意樂、純潔的思念、精進的修行，已經很好地侍奉過無量百千俱胝諸佛（無數的佛），積累了充足的資糧，成就了無量種種功德，永遠遠離疑惑，沒有絲毫的污垢，安住在增上的意樂和勝解中，對於佛法不會隨從他人的教導。太好了！佛子您來演說這個道理，這些菩薩們可以在這樣的境界中現證而安住。」

這時，解脫月菩薩，爲了重申這個道理而說了偈頌：

『愿您宣說最安穩的，菩薩無上的修行；分別闡述菩薩的各個階位，以智慧清凈成就正覺。這裡的聽眾沒有絲毫的污垢，他們的志向和理解都非常明潔；他們侍奉過無量的佛，能夠理解這些階位的含義。』

這時，金剛藏菩薩說：「佛子！雖然這個法會中的大眾都非常清凈，這些菩薩們都具有清凈的意樂、純潔的思念、精進的修行，已經很好地侍奉過無量百千俱胝諸佛，積累了充足的資糧，成就了無量種種功德，永遠遠離疑惑，沒有絲毫的過失，安住在增上的意樂和勝解中，對於佛法不會隨從他人的教導。然而還有一些理解力較差的有情，聽到這種甚深難思議的境界可能會產生疑惑，這會讓他們在漫長的輪迴中遭受無意義無利益的痛苦。我憐憫這些人，所以寧願保持沉默。」

這時，金剛藏菩薩，爲了重申這個道理

【English Translation】 English version Vajra (Vajra, symbolizing indestructible wisdom), the understanding and belief in the Buddha's wisdom is the most supreme; Knowing that there is no 'self' and that everything is created by the mind, few are able to hear this subtle wisdom. It is like painting in the void with various colors, or like the wind following the path of birds in flight; The undefiled wisdom of the Buddha is also like this, though it can be described, it is difficult to truly see. Therefore, I am now going to expound this wisdom, which is rarely understood by people in the world; And to believe in this most supreme Dharma, therefore it is not suitable to explain it widely.」

At that time, Bodhisattva Vimukticandra (Vimukticandra Bodhisattva) having heard these words, said to Bodhisattva Vajragarbha (Vajragarbha Bodhisattva): 「Son of Buddha! The assembly here is completely pure, these Bodhisattvas have pure intentions, pure thoughts, and diligent practices, have already served countless hundreds of thousands of kotis of Buddhas (countless Buddhas), have accumulated sufficient resources, have achieved immeasurable merits, are forever free from doubt, without any defilement, dwell in superior intention and understanding, and do not follow others' teachings in the Dharma. Excellent! Son of Buddha, you should expound this principle, these Bodhisattvas can realize and abide in such a state.」

At that time, Bodhisattva Vimukticandra, wishing to reiterate this meaning, spoke in verse:

『May you speak of the most secure, the supreme practice of the Bodhisattva; Distinguish and explain the various stages of the Bodhisattva, achieving perfect enlightenment with pure wisdom. The listeners here have no defilement, their aspirations and understanding are very clear; They have served countless Buddhas and are able to understand the meaning of these stages.』

At that time, Bodhisattva Vajragarbha said: 「Son of Buddha! Although this assembly is completely pure, these Bodhisattvas have pure intentions, pure thoughts, and diligent practices, have already served countless hundreds of thousands of kotis of Buddhas, have accumulated sufficient resources, have achieved immeasurable merits, are forever free from doubt, without any fault, dwell in superior intention and understanding, and do not follow others' teachings in the Dharma. However, there are other sentient beings with inferior understanding who, upon hearing this profound and inconceivable state, may develop doubts, which will lead them to suffer meaningless and unprofitable pain in the long cycle of rebirth. I pity these people, so I prefer to remain silent.」

At that time, Bodhisattva Vajragarbha, wishing to reiterate this meaning

而說頌曰：

「雖此眾凈廣智慧，　　甚深明利能抉擇；　其心不動如山王，　　不可傾覆猶大海。　有行未久解未得，　　隨識而行不隨智；　聞此生疑墮惡道，　　我愍是等故不說。」

爾時，解脫月菩薩，復白金剛藏菩薩言：「善哉！佛子！愿說勿疑。由佛神力佛所護念，此如是等不思議處皆得可信。所以者何？唯佛子！說此十地解釋之時，法爾如是，謂一切佛皆悉護念，一切菩薩為欲衛護此智地故皆發勇悍。所以者何？此是菩薩最初正行，亦是一切佛法修證。唯佛子！譬如一切書字數說，字母為始、字母為終，無有少分書字數說離字母者。佛子！一切佛法亦復如是，以地為始發修行故，以地為終證佛智故。是故佛子！愿為演說，諸佛、應供、正遍等覺加持護念。」

爾時，解脫月菩薩，欲重宣此義而說頌言：

「善哉佛子愿演說，　　趣入菩提諸地行；　十方一切自在尊，　　無不護念智根本。　此正行始此智終，　　一切佛法從此起；　如諸書等字母攝，　　佛法依地亦如是。」

爾時，此諸大菩薩眾，亦為此義一時同聲，而以頌請金剛藏菩薩曰：

「上妙無垢智，　　善說無邊辯；　宣揚美妙言，　　勝義相應理。　念持清凈慧，　　為十力意樂；　無礙解

【現代漢語翻譯】現代漢語譯本：

於是說了偈頌：『雖然這些大眾清凈且有廣大的智慧，極其深邃明晰，能夠明辨抉擇；他們的心不動搖如山王，不可傾覆如同大海。但有些人修行不久，理解不深，沒有證悟，隨著意識而行，不隨著智慧而行；聽聞此法會生起疑惑，墮入惡道，我憐憫這些人，所以不說。』

這時，解脫月菩薩，又對金剛藏菩薩說：『太好了！佛子！愿您宣說，不要疑惑。由於佛的神力，佛所護念，這些不可思議之處都應當可以相信。為什麼呢？佛子！當宣說這十地解釋的時候，法爾如是，就是一切佛都會護念，一切菩薩爲了守護這智慧地，都會發起勇猛精進。為什麼呢？這是菩薩最初的正行，也是一切佛法修證的根本。佛子！譬如一切書寫文字的計數，以字母為開始，以字母為結束，沒有少分書寫文字的計數可以離開字母。佛子！一切佛法也是這樣，以地為開始發起修行，以地為結束證得佛智。所以，佛子！愿您為我們演說，諸佛、應供、正遍知等覺加持護念。』

這時，解脫月菩薩，想要再次宣說這個道理，而說了偈頌：『太好了，佛子，愿您演說，趣入菩提的諸地修行；十方一切自在尊，沒有不護念這智慧的根本。這是正行的開始，也是智慧的終點，一切佛法都從此生起；如同所有書寫文字都由字母組成，佛法依于地也是這樣。』

這時，這些大菩薩眾，也爲了這個道理，一時同聲，用偈頌請求金剛藏菩薩說：『至上美妙無垢的智慧，善於宣說無邊的辯才；宣揚美妙的言辭，與勝義相應的道理。念持清凈的智慧，爲了十力的意樂；無礙的解脫，

【English Translation】 English version:

Then, he spoke in verse: 'Although this assembly is pure and possesses vast wisdom, profound and clear, capable of discernment; Their minds are unmoving like a mountain king, unshakeable like the great ocean. Yet some have practiced for a short time, their understanding is not deep, they have not attained realization, they follow consciousness, not wisdom; Hearing this, they will give rise to doubt and fall into evil paths, I pity these beings, therefore I do not speak.'

At that time, Bodhisattva 'Liberation Moon' again said to Bodhisattva 'Vajra Treasury': 'Excellent! Son of Buddha! May you speak, do not doubt. Due to the Buddha's divine power, protected by the Buddha, these inconceivable places should all be believable. Why is that? Son of Buddha! When explaining these ten grounds, it is naturally so, that all Buddhas will protect and remember, and all Bodhisattvas, in order to safeguard this wisdom ground, will generate courage and vigor. Why is that? This is the initial right practice of a Bodhisattva, and also the foundation of all Buddha Dharma cultivation and realization. Son of Buddha! For example, in counting all written words, the alphabet is the beginning and the alphabet is the end, there is no counting of written words that can be separated from the alphabet. Son of Buddha! All Buddha Dharma is also like this, with the ground as the beginning of practice, and with the ground as the end of attaining Buddha wisdom. Therefore, Son of Buddha! May you expound for us, with the blessings and protection of all Buddhas, Arhats, Samyaksambuddhas (Perfectly Enlightened Ones).'

At that time, Bodhisattva 'Liberation Moon', wishing to reiterate this meaning, spoke in verse: 'Excellent, Son of Buddha, may you expound, the practices of the grounds that lead to Bodhi; All the self-existent ones in the ten directions, without exception, protect and remember the root of this wisdom. This is the beginning of right practice, and the end of wisdom, all Buddha Dharma arises from this; Just as all written words are contained by the alphabet, the Buddha Dharma relies on the grounds in the same way.'

At that time, these great Bodhisattva assemblies, also for this meaning, spoke in unison, and requested Bodhisattva 'Vajra Treasury' in verse: 'Supreme, wonderful, and immaculate wisdom, skillful in expounding boundless eloquence; Proclaiming beautiful words, principles corresponding to the ultimate meaning. Maintaining pure wisdom, for the intention of the ten powers; Unobstructed liberation,

抉擇，　　說殊勝十地。　此眾離憍慢，　　及見疑雜染；　戒定審悅意，　　唯愿聞善說。　如渴思冷水，　　如饑念美食，　如病憶良藥，　　如眾蜂嗜蜜，　此眾亦如是，　　愿聞甘露法。　善哉清凈智，　　說無垢地位；　顯十力相應，　　無礙善逝道。」

爾時，世尊釋迦牟尼，從白毫相放無數光，名照菩薩力，無數光明以為眷屬，其光普照十方世界靡不周遍，諸惡趣苦皆令休息，映蔽一切諸魔宮殿，悉照無量諸佛眾會，顯示諸佛不可思議境界行相威力遊戲。照於十方諸世界中，及於一切諸佛眾會，以佛神力所加說法菩薩身已，于上空中成大光雲網臺而住。彼諸世尊亦復如是，從白毫相放無數光，無數光明以為眷屬，其光普照十方世界靡不周遍，諸惡趣苦皆令休息，映蔽一切諸魔宮殿，悉照無量諸佛眾會，顯示諸佛不可思議境界行相威力遊戲。照於十方諸世界中及於一切諸佛眾會，以佛神力所加說法菩薩之身，顯不思議諸佛遊戲，並照世尊釋迦牟尼大會之眾及金剛藏菩薩身已，于上空中亦覆成就大光明雲網臺而住。由是世尊釋迦牟尼，從白毫相所流光明，彼彼世界彼佛眾會，及彼菩薩身與法座，皆現瞭然於此得見。由彼無量佛剎土中，諸佛世尊從白毫相所流光明，此之三千大千世界，

【現代漢語翻譯】現代漢語譯本抉擇（抉擇，選擇），宣說殊勝的十地（菩薩修行所經歷的十個階段）。此處的聽眾已遠離驕慢，以及錯誤的見解和疑惑的污染；他們持守戒律，禪定，內心審慎而喜悅，只願聽聞您善巧的開示。他們如口渴的人渴望冷水，如飢餓的人思念美食，如病人憶念良藥，如眾蜂貪戀蜂蜜，此處的聽眾也是如此，渴望聽聞甘露般的佛法。善哉，擁有清凈智慧的您，請宣說無垢的菩薩地位；請顯現與十力（如來所具有的十種力量）相應的，無礙的善逝（佛陀）之道。」

那時，世尊釋迦牟尼（Sakyamuni），從眉間的白毫相（白色的毫毛，佛的三十二相之一）放出無數的光芒，名為照菩薩力，無數的光明作為眷屬，其光芒普照十方世界，沒有不遍及的地方，使所有惡趣的痛苦都得以止息，遮蔽一切魔的宮殿，照耀所有無量的諸佛集會，顯示諸佛不可思議的境界、行相、威力、遊戲。照耀十方諸世界中，以及一切諸佛集會，以佛的神力加持說法菩薩的身軀，在空中形成巨大的光雲網臺而住。那些世尊也同樣如此，從眉間的白毫相放出無數的光芒，無數的光明作為眷屬，其光芒普照十方世界，沒有不遍及的地方，使所有惡趣的痛苦都得以止息，遮蔽一切魔的宮殿，照耀所有無量的諸佛集會，顯示諸佛不可思議的境界、行相、威力、遊戲。照耀十方諸世界中，以及一切諸佛集會，以佛的神力加持說法菩薩的身軀，顯現不可思議的諸佛遊戲，並照耀世尊釋迦牟尼的集會大眾以及金剛藏菩薩（Vajragarbha）的身軀，在空中也成就巨大的光明雲網臺而住。因此，世尊釋迦牟尼從白毫相所流出的光明，彼彼世界，彼佛集會，以及彼菩薩的身軀和法座，都清晰地顯現在這裡，可以看見。由於彼無量佛剎土中，諸佛世尊從白毫相所流出的光明，這個三千大千世界，

【English Translation】 English version Discernment, expounding the ten transcendent grounds (Bhumis). This assembly is free from arrogance, and from the defilements of wrong views and doubts; They uphold precepts, practice meditation, their minds are prudent and joyful, they only wish to hear your skillful teachings. They are like the thirsty longing for cool water, like the hungry yearning for delicious food, like the sick remembering good medicine, like a swarm of bees craving honey, this assembly is also like that, desiring to hear the Dharma like nectar. Excellent, you who possess pure wisdom, please expound the immaculate grounds of a Bodhisattva; Reveal the path of the Sugata (Buddha), which is in accordance with the ten powers (of a Tathagata) and is unobstructed.」

At that time, the World Honored One, Sakyamuni, emitted countless rays of light from the white hair mark (urna, one of the 32 marks of a Buddha) between his eyebrows, named 'Illuminating the Power of Bodhisattvas,' with countless lights as its retinue. The light universally illuminated the ten directions of the world, reaching everywhere, causing all the sufferings of the evil realms to cease, obscuring all the palaces of demons, illuminating all the immeasurable assemblies of Buddhas, displaying the inconceivable realms, forms, powers, and plays of the Buddhas. It illuminated the ten directions of the worlds, and all the assemblies of Buddhas, and by the Buddha's divine power, the body of the Bodhisattva who was expounding the Dharma, formed a great luminous cloud net platform in the sky and remained there. Those World Honored Ones were also like this, emitting countless rays of light from the white hair mark between their eyebrows, with countless lights as its retinue. The light universally illuminated the ten directions of the world, reaching everywhere, causing all the sufferings of the evil realms to cease, obscuring all the palaces of demons, illuminating all the immeasurable assemblies of Buddhas, displaying the inconceivable realms, forms, powers, and plays of the Buddhas. It illuminated the ten directions of the worlds, and all the assemblies of Buddhas, and by the Buddha's divine power, the body of the Bodhisattva who was expounding the Dharma, manifested the inconceivable plays of the Buddhas, and illuminated the assembly of the World Honored One Sakyamuni and the body of Vajragarbha Bodhisattva, and also formed a great luminous cloud net platform in the sky and remained there. Therefore, the light emitted from the white hair mark of the World Honored One Sakyamuni, the respective worlds, the assemblies of Buddhas, and the bodies and Dharma seats of the Bodhisattvas, all appeared clearly here and could be seen. Because of the light emitted from the white hair mark of the World Honored Ones in those immeasurable Buddha lands, this three thousand great thousand world,

及此世尊釋迦牟尼大會之眾，並金剛藏菩提薩埵身及法座，皆現瞭然于彼得見。

爾時，從此光雲網臺出是頌曰：

「佛無等等如虛空，　　十力自在無邊眾；　于釋師子妙法中，　　天人最上今加汝。　佛子當承佛神力，　　開此法王妙法藏；　顯示微妙廣大行，　　分別建立諸智地。　若有聞此勝法門，　　亦蒙善逝所加護；　十方一切諸菩薩，　　悉皆攝持及護念。　當能修集諸正行，　　次第成滿無垢地；　能證十力等功德，　　契悟無上正等覺。　雖住海水劫火中，　　無疑堪聞此法門；　其有疑惑不信者，　　永復不聞如是義。　當說最勝地智道，　　證入安住及升進；　修行境界如次說，　　利樂一切有情故。」

爾時，金剛藏菩薩觀察十方，欲令大眾增凈信故而說頌言：

「微細難知大仙道，　　不可分別離分別；　難證無濁慧者境，　　性常寂靜無生滅。　性空能寂無二盡，　　離趣平等至涅槃；　無邊中緣無所證，　　出過三世等虛空。　寂靜寂滅佛所證，　　以諸言趣難宣說；　此地及行亦如是，　　說猶甚難何況聽！　遠離思惟及心道，　　此智所引牟尼境；　非蘊、界、處所顯了，　　非心所測、意所思。　譬如空中諸鳥跡，　

【現代漢語翻譯】現代漢語譯本以及此時世尊釋迦牟尼（Sakyamuni）大會的眾人，還有金剛藏菩提薩埵（Vajragarbha Bodhisattva）的身軀和法座，都清晰地顯現在那裡，可以被看見。

那時，從這光雲網臺中發出了這樣的偈頌：

『佛陀無與倫比，如同虛空，擁有十力（十種力量）自在無邊的功德；在釋迦獅子（指釋迦牟尼佛）的微妙佛法中，天人中最尊貴的現在加持你。佛子啊，應當承受佛陀的神力，開啟這法王的微妙法藏；顯示微妙廣大的修行，分別建立各種智慧的境界。如果有聽聞這殊勝法門的人，也會蒙受善逝（佛陀的別稱）的加護；十方一切諸菩薩，都會攝受、護持和憶念。應當能夠修集各種正行，次第圓滿清凈的境界；能夠證得十力等功德，契悟無上正等覺（Anuttara-samyak-sambodhi）。即使身處海水劫火之中，也無疑能夠聽聞這個法門；那些疑惑不信的人，將永遠無法聽聞這樣的道理。應當宣說最殊勝的智慧之道，證入、安住和提升；修行的境界依次宣說，爲了利益安樂一切有情眾生。』

那時，金剛藏菩薩觀察十方，爲了讓大眾增長清凈的信心，而說了這樣的偈頌：

『微妙難知的大仙之道，不可分別，超越分別；是難以證得的無濁慧者的境界，其自性常寂靜，無生無滅。自性空寂，無二無盡，超越一切，平等到達涅槃（Nirvana）；無邊無際，無所證得，超越過去、現在、未來三世，如同虛空。寂靜寂滅是佛陀所證悟的境界，難以用語言表達；這境界和修行也是如此，說尚且如此困難，何況聽聞！遠離思惟和心識的道路，這是智慧所引導的牟尼（Muni，指佛陀）的境界；不是由五蘊（skandha）、十二處（ayatana）、十八界（dhatu）所能顯現，不是心所能測度，也不是意所能思量。譬如空中鳥的軌跡，

【English Translation】 English version And at that time, the assembly of the World Honored One, Sakyamuni, along with the body and Dharma seat of Vajragarbha Bodhisattva, all appeared clearly there and could be seen.

Then, from that light cloud net platform, this verse was spoken:

'The Buddha is incomparable, like space, possessing the ten powers (ten strengths) and boundless merits; In the wonderful Dharma of the Lion of the Sakyas (referring to Sakyamuni Buddha), the most honored among gods and humans now blesses you. Oh, son of the Buddha, you should receive the Buddha's divine power and open this treasure of the Dharma King's wonderful Dharma; Reveal the subtle and vast practice, and establish the various realms of wisdom separately. If there are those who hear this supreme Dharma gate, they will also receive the protection of the Sugata (another name for the Buddha); All Bodhisattvas in the ten directions will embrace, protect, and remember them. They should be able to cultivate all right practices, and gradually fulfill the pure realms; They will be able to attain the merits of the ten powers, and realize the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi). Even if they are in the midst of the fire of the kalpa in the ocean, they will undoubtedly be able to hear this Dharma gate; Those who doubt and do not believe will never hear such a teaching. The most supreme path of wisdom should be proclaimed, to enter, abide, and advance; The realms of practice should be explained in order, for the benefit and happiness of all sentient beings.'

At that time, Vajragarbha Bodhisattva observed the ten directions, and in order to increase the pure faith of the assembly, he spoke this verse:

'The subtle and difficult to know path of the great sage, cannot be distinguished, beyond distinctions; It is the realm of the wise with untainted wisdom, difficult to attain, its nature is always tranquil, without birth or death. Its nature is empty and tranquil, without duality or end, transcending all, reaching Nirvana equally; Boundless and limitless, nothing is attained, surpassing the three times of past, present, and future, like space. Tranquility and extinction are the realms realized by the Buddha, difficult to express in words; This realm and practice are also like this, it is difficult even to speak of, how much more difficult to hear! Far from the path of thought and mind, this is the realm of the Muni (referring to the Buddha) guided by wisdom; It is not revealed by the five aggregates (skandha), the twelve sense bases (ayatana), or the eighteen realms (dhatu), it cannot be measured by the mind, nor can it be conceived by thought. It is like the traces of birds in the sky,

智者叵宣難可示；　諸佛子地亦如是，　　說尚極難何況聽！　今當但說此一分，　　由大慈悲及願力；　如其漸次非心境，　　以智慧滿如意樂。　如是此境極難見，　　叵說唯住自意樂；　然承佛力我今說，　　汝等一心恭敬聽。　如是智門及正行，　　億劫宣說猶難盡；　我今略說汝等聽，　　真實法義盡如理。　仁者專心恭敬待，　　我承佛力當善說；　宣揚微妙正法音，　　譬喻相應協倫字。　此以言詞難顯了，　　而蒙無量佛神力；　光形聚入於我身，　　由是我今能演說。

「唯諸佛子！若有有情，善積善根，善集資糧，善修諸行，善事諸佛，善聚白法，善友所攝，善凈意樂，隨順廣大增上意樂；具妙勝解悲愍現前，為求佛智，為欲證悟十力之力，為獲如來大無所畏，為得平等佛不共法，為欲救拔一切世間，為凈大悲愍，為悟十方無所餘智，為以無礙凈諸佛剎，為一剎那能知三世，為無所畏轉大法輪，發如是心。菩薩發心大悲為先導，慧智增上方便善巧之所攝受，意樂及與增上意樂常所輔持，佛力無量以堅持力及以智力，善擇決定無礙智現前，隨順無師自然妙智，能受一切佛法慧智，教授誨示，極於法界盡虛空性，窮未來際。始發此心，即是菩薩超異生地，證入菩薩正

【現代漢語翻譯】現代漢語譯本智者的境界難以言說，難以展示；諸佛之子的境界也是如此，說出來尚且極其困難，更何況是聽聞！現在我只能說其中的一部分，這是由於大慈悲心和願力的推動；如同那逐漸顯現的境界，並非心識所能及，而是以智慧圓滿如意樂。這樣的境界極其難以見到，難以用言語表達，只能安住于自己的意樂之中；然而承蒙佛陀的力量，我現在要宣說，你們要一心恭敬地聽。這樣的智慧之門和正修行，即使經過億劫的宣說也難以窮盡；我現在簡略地說，你們要聽，真實的法義完全符合真理。仁者請專心恭敬地等待，我承蒙佛陀的力量將好好宣說；宣揚微妙的正法之音，用譬喻來相應，並協調文字。這難以用言詞來顯明，而蒙受無量佛陀的神力；光芒聚集進入我的身體，因此我現在能夠演說。

『唯有諸佛之子！如果有眾生，善於積累善根，善於積聚資糧，善於修習各種修行，善於侍奉諸佛，善於積聚清凈的法，被善友所攝受，善於清凈意樂，隨順廣大增上的意樂；具足微妙的勝解，悲憫之心現前，爲了求得佛陀的智慧，爲了證悟十力（如來的十種力量）的力量，爲了獲得如來的大無所畏，爲了得到平等佛的不共之法，爲了救拔一切世間，爲了清凈大悲憫，爲了覺悟十方無所遺余的智慧，爲了以無礙清凈諸佛剎土，爲了在一剎那間能知三世，爲了無所畏懼地轉大法輪，發起了這樣的心。菩薩發心以大悲為先導，以智慧增上的方便善巧所攝受，意樂以及增上意樂常常輔助支援，佛陀的力量無量，以堅持的力量以及智慧的力量，善於選擇決定，無礙的智慧現前，隨順無師自通的微妙智慧，能夠接受一切佛法的智慧，教授教誨，窮盡法界，盡虛空性，窮盡未來際。開始發起此心，就是菩薩超越凡夫地，證入菩薩正位。』

【English Translation】 English version The realm of the wise is difficult to express, difficult to show; The realm of the Buddha's children is also like this, it is extremely difficult to speak of, let alone to hear! Now I can only speak of a portion of it, and this is due to the driving force of great compassion and vows; Like that gradually appearing realm, it is not within the reach of consciousness, but is fulfilled with wisdom as desired. Such a realm is extremely difficult to see, difficult to express in words, and can only abide in one's own intention; However, by the power of the Buddha, I will now speak, and you should listen with one-pointed reverence. Such a gate of wisdom and right practice, even after eons of preaching, is difficult to exhaust; Now I will speak briefly, and you should listen, the true meaning of the Dharma is completely in accordance with the truth. Kind ones, please wait attentively and respectfully, I will speak well by the power of the Buddha; Proclaiming the subtle sound of the true Dharma, using metaphors to correspond, and harmonizing the words. This is difficult to make clear with words, but it is blessed by the immeasurable power of the Buddhas; Rays of light gather and enter my body, and therefore I am now able to expound.

'Only the children of the Buddhas! If there are sentient beings who are good at accumulating good roots, good at gathering resources, good at cultivating various practices, good at serving the Buddhas, good at gathering pure Dharma, are embraced by good friends, are good at purifying their intentions, follow the vast and increasing intentions; possess subtle and superior understanding, with compassion present, in order to seek the wisdom of the Buddha, in order to realize the power of the ten powers (the ten powers of the Tathagata), in order to obtain the great fearlessness of the Tathagata, in order to obtain the unique Dharma of the equal Buddha, in order to save all the worlds, in order to purify great compassion, in order to awaken to the wisdom of the ten directions without remainder, in order to purify all Buddha lands without obstruction, in order to know the three times in an instant, in order to fearlessly turn the great Dharma wheel, they have generated such a mind. The Bodhisattva's mind is initiated with great compassion as the guide, embraced by the skillful means of increasing wisdom, the intention and the increasing intention are always supported, the power of the Buddha is immeasurable, with the power of perseverance and the power of wisdom, they are good at choosing and deciding, unobstructed wisdom appears, following the subtle wisdom that is naturally understood without a teacher, able to receive all the wisdom of the Buddha's Dharma, teaching and instructing, exhausting the Dharma realm, exhausting the nature of emptiness, exhausting the future. The beginning of generating this mind is when the Bodhisattva transcends the ordinary ground and enters the Bodhisattva's true position.'

性離生，生如來家，種族尊貴無可譏嫌，已離世趣入出世道，住于菩薩本法性中，已善安住于菩薩處，隨順三世平等之法，紹如來種，決定趣向正等菩提。唯諸佛子！菩薩住于如是等法，名已善住極喜地中，以不動故。

「唯諸佛子！菩薩住于極喜地時，極多歡喜，多凈信，多愛樂，多適悅，多忻慶，多踴躍，多勇悍，多無斗諍，多無惱害，多無瞋恨。唯諸佛子！菩薩住于極喜地中，念諸佛時，發生極喜；唸佛法時，念菩薩時，念菩薩行時，唸到彼岸清凈之時，念諸菩薩地殊勝時，念余菩薩不映奪時，唸佛教授教誡之時，念令有情得利益時，念當趣入一切如來智加行時，皆生歡喜。又此菩薩了知，我今轉離一切世間境界，親近諸佛遠異生地，近至智地，永斷一切墮險惡趣，與諸有情為依止處。近見諸佛住佛境界，入諸菩薩平等性中，舍離一切怖畏毛豎，故生極喜。所以者何？唯諸佛子！菩薩才證極喜地已，所有怖畏，謂：不活畏、惡名畏、死畏、惡趣畏、處眾怯畏，悉皆遠離。所以者何？由是菩薩離我想故，尚無我愛，況復生于諸資具愛；由是因緣，無不活畏。由於他所無所希望，唯自起欲，我應給施一切有情諸資生具；由是因緣，無惡名畏。由離我見，於我無有失壞之想，故無死畏。自知死後，于當來世決定

【現代漢語翻譯】現代漢語譯本：其自性遠離了生滅，如同出生在如來之家，種族尊貴，無可挑剔。他們已經脫離了世俗的輪迴，進入了出世的修行之道，安住于菩薩的根本法性之中，已經很好地安住在菩薩的境界，順應三世平等的法則，繼承如來的種子，決定趨向正等菩提（無上正等正覺）。諸位佛子！菩薩安住于這樣的法中，被稱為已經安住在極喜地（菩薩十地之第一地）中，因為他們已經不動搖了。諸位佛子！菩薩安住在極喜地時，會生起極大的歡喜，具有極大的凈信，極大的愛樂，極大的適悅，極大的欣慶，極大的踴躍，極大的勇悍，沒有鬥爭，沒有惱害，沒有嗔恨。諸位佛子！菩薩安住在極喜地中，憶念諸佛時，會生起極大的歡喜；憶念佛法時，憶念菩薩時，憶念菩薩的修行時，憶念到達彼岸清凈之時，憶念諸菩薩地的殊勝時，憶念其他菩薩不與自己爭奪時，憶念佛陀的教授教誡時，憶念令眾生得到利益時，憶念將要趣入一切如來智慧的加行時，都會生起歡喜。而且，這位菩薩了知，我現在已經轉離了一切世間的境界，親近諸佛，遠離了凡夫的境界，接近了智慧的境界，永遠斷絕了一切墮入惡道的危險，成為眾生可以依靠的地方。他們親眼見到諸佛安住在佛的境界中，進入諸菩薩的平等性中，捨棄了一切恐懼和毛骨悚然，所以生起極大的歡喜。這是為什麼呢？諸位佛子！菩薩一旦證得極喜地，所有的恐懼，比如：不能生存的恐懼、惡名的恐懼、死亡的恐懼、墮入惡道的恐懼、在眾人面前膽怯的恐懼，都會完全遠離。這是為什麼呢？因為這位菩薩已經遠離了『我』的執著，甚至沒有了對自我的愛戀，更何況會產生對物質的愛戀呢？因為這個原因，他們沒有不能生存的恐懼。由於他們對他人沒有任何期望，只是自己發願，我應該給予一切眾生生活所需的資具；因為這個原因，他們沒有惡名的恐懼。由於他們遠離了『我』的見解，對於『我』沒有失去的念頭，所以沒有死亡的恐懼。他們自己知道死後，在未來的世間一定會

【English Translation】 English version: Their nature is apart from arising, like being born into the family of the Tathagata (Buddha), their lineage is noble and beyond reproach. They have already departed from the cycle of worldly existence and entered the path of transcendence, dwelling in the fundamental nature of a Bodhisattva, having well-established themselves in the state of a Bodhisattva, following the law of equality of the three times, inheriting the seed of the Tathagata, and are determined to move towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). O sons of the Buddhas! When a Bodhisattva dwells in such a Dharma, it is said that they have already well-established themselves in the Pramudita-bhumi (the first of the ten Bodhisattva grounds), because they are unshakeable. O sons of the Buddhas! When a Bodhisattva dwells in the Pramudita-bhumi, they experience great joy, great pure faith, great love, great contentment, great delight, great elation, great courage, without strife, without harm, and without hatred. O sons of the Buddhas! When a Bodhisattva dwells in the Pramudita-bhumi, they experience great joy when they remember the Buddhas; when they remember the Dharma, when they remember the Bodhisattvas, when they remember the practice of the Bodhisattvas, when they remember the purity of reaching the other shore, when they remember the excellence of the Bodhisattva grounds, when they remember that other Bodhisattvas do not compete with them, when they remember the teachings and instructions of the Buddha, when they remember benefiting sentient beings, when they remember the practice of entering the wisdom of all Tathagatas, they all experience joy. Moreover, this Bodhisattva knows that they have now turned away from all worldly realms, drawn near to the Buddhas, distanced themselves from the realm of ordinary beings, approached the realm of wisdom, forever cut off all dangers of falling into evil paths, and become a place of refuge for sentient beings. They see with their own eyes that the Buddhas dwell in the realm of the Buddhas, enter into the equality of all Bodhisattvas, abandon all fear and trembling, and therefore experience great joy. Why is this so? O sons of the Buddhas! Once a Bodhisattva has attained the Pramudita-bhumi, all fears, such as the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of falling into evil paths, and the fear of being timid in a crowd, are completely removed. Why is this so? Because this Bodhisattva has abandoned the attachment to 'self', and does not even have love for the self, let alone love for material possessions; for this reason, they have no fear of not surviving. Because they have no expectations from others, but only their own aspiration, 'I should give all sentient beings the necessities of life'; for this reason, they have no fear of a bad reputation. Because they have abandoned the view of 'self', they have no thought of losing 'self', so they have no fear of death. They know that after death, in the future world, they will certainly

不離諸佛菩薩；由是因緣，無惡趣畏。由意樂見一切世間尚無有一與我齊等何況殊勝，是故無有處眾怯畏。

「唯諸佛子！菩薩如是，已離怖畏憍傲毛豎，以大悲愍而為先導，以無憎背無俗意樂，為欲修證一切善根勤修加行。以信增上，以多證凈，以潔勝解，以多信解，以引發悲愍，以具足大慈，以無厭倦心，以慚愧莊嚴，以常忍辱柔和相應，以深敬順信重尊貴如來聖教，以無厭足日夜積集一切善根，以奉事善友，以樂於法苑，以無厭足訪求多聞，以所聞法如理觀察，以無依著心，以不耽嗜名利恭敬，以不希戀資生之具，以無厭足引平等心猶若寶珠，以專希求一切智地，以緣如來力、無所畏、不共佛法，以求無著波羅蜜多，以離諂誑，以如說行，以常護實語，以不污佛家而勸於他，以不捨離諸菩薩學，以不傾動薩波若心如大山王，以不離諸世間事而能成就出世間道，以無厭修覺分資糧，以常希求後後勝法。唯諸佛子！以如是等諸凈地法相應，菩薩名住安住極喜地中。

「複次，菩薩住于極喜地時，引發如是諸大誓願、諸大勇決、諸大出離，為以無餘供養之具，及以周備承事品類，普遍供養一切如來。一切行相勝妙成就，而以最上勝解，清凈廣大法界盡虛空性窮未來際，一切劫數佛出世數無有休息，為大供

【現代漢語翻譯】不離諸佛菩薩（Buddha and Bodhisattva）；由此因緣，沒有墮入惡道的恐懼。由於內心深處認為世間一切眾生沒有一個能與我平等，更何況超越我，因此在眾人面前不會感到膽怯畏懼。『諸位佛子！菩薩就是這樣，已經遠離了恐懼、驕傲和毛骨悚然，以大慈悲心為先導，以不憎恨、不違背世俗的意願，爲了修證一切善根而勤奮修行。以信心為增上，以多次證悟清凈，以純潔殊勝的理解，以多重信解，以引發悲憫，以具足大慈，以不厭倦的心，以慚愧來莊嚴自己，以常與忍辱柔和相應，以深深地敬重、順從、信奉、尊崇如來（Tathagata）的聖教，以不滿足地日夜積累一切善根，以奉事善友，以樂於佛法園林，以不厭倦地訪求多聞，以所聽聞的佛法如理觀察，以無所依著的心，以不貪圖名利恭敬，以不希求生活所需的物質，以不滿足地引導平等心如同寶珠，以專心希求一切智地（Sarvajna-bhumi），以緣念如來（Tathagata）的十力（Dasabala）、四無所畏（Catur-vaisaradya）、十八不共佛法（Asta-dasa-avenika-buddha-dharma），以求無著波羅蜜多（Anasrava-paramita），以遠離諂媚欺詐，以如所說而行，以常守護真實語，以不玷污佛家而勸導他人，以不捨離諸菩薩學，以不使薩波若心（Sarvajna-citta）像大山王一樣動搖，以不離開世間事而能成就出世間道，以不厭倦地修習覺分資糧，以常希求後後更殊勝的佛法。諸位佛子！菩薩以這些清凈的法相應，名為安住于極喜地（Pramudita-bhumi）。』『此外，菩薩安住于極喜地時，會發起這樣的大誓願、大勇決、大出離，爲了以無餘的供養之物，以及周全完備的承事品類，普遍供養一切如來（Tathagata）。一切行相殊勝成就，以最上殊勝的理解，清凈廣大的法界（Dharmadhatu）盡虛空性窮未來際，一切劫數佛出世的次數沒有休息，爲了大供養。』

【English Translation】 Not separated from all Buddhas and Bodhisattvas; due to this cause, there is no fear of falling into evil realms. Because of the intention to see that in all the world there is not one equal to me, let alone superior, therefore there is no timidity in the assembly. 'O sons of the Buddhas! Bodhisattvas are like this, having already departed from fear, arrogance, and hair-raising terror, with great compassion as their guide, with no hatred or turning away from worldly desires, they diligently cultivate practice in order to realize all roots of goodness. With faith as the increase, with multiple proofs of purity, with pure and superior understanding, with multiple beliefs and understandings, with the generation of compassion, with the possession of great loving-kindness, with an unwearied mind, with the adornment of shame and remorse, with constant patience and gentleness, with deep respect, obedience, faith, and veneration for the holy teachings of the Tathagata, with an unquenchable desire to accumulate all roots of goodness day and night, with serving good friends, with delight in the Dharma garden, with an unwearied seeking of extensive learning, with observing the Dharma as heard in accordance with reason, with a mind free from attachment, with no craving for fame, gain, or respect, with no longing for the necessities of life, with an unquenchable desire to cultivate an equal mind like a precious jewel, with a focused aspiration for the ground of all-knowing wisdom (Sarvajna-bhumi), with contemplating the Tathagata's ten powers (Dasabala), four fearlessnesses (Catur-vaisaradya), and eighteen unique Buddha dharmas (Asta-dasa-avenika-buddha-dharma), with seeking the unattached perfection (Anasrava-paramita), with being free from flattery and deceit, with acting in accordance with what is said, with constantly protecting truthful speech, with not defiling the Buddha's family while encouraging others, with not abandoning the Bodhisattva's studies, with not allowing the Sarvajna-citta to be shaken like a great mountain king, with not leaving worldly affairs while being able to accomplish the path beyond the world, with unwearied cultivation of the factors of enlightenment, with constantly seeking ever more superior dharmas. O sons of the Buddhas! With these pure ground dharmas and others, the Bodhisattva is said to dwell in the Joyful Ground (Pramudita-bhumi).' 'Furthermore, when a Bodhisattva dwells in the Joyful Ground, they generate such great vows, great courage, and great renunciation, in order to universally offer all Tathagatas with all remaining offerings and with all complete categories of service. All aspects are supremely accomplished, and with the most superior understanding, the pure and vast Dharma realm (Dharmadhatu) extends to the nature of emptiness, reaching the end of the future, and the number of Buddhas appearing in all kalpas is without rest, for the sake of great offerings.'

事發初大愿。為欲受持一切如來所說法眼，為欲攝受諸佛菩提，為護一切正等覺教，廣大法界盡虛空性窮未來際，一切劫數無有休息，為攝受妙法發第二大愿。為一切佛出現於世，無餘一切諸世界中，住睹史多天宮為首，降下、入胎、住胎、生長、出家、成道、受梵王請、轉大法輪、示大涅槃，為悉往詣供養受法加行為先，為一切處同時而轉，廣大法界盡虛空性窮未來際，一切劫數佛出世數無有休息，為悉往詣發第三大愿。為欲引發諸菩薩行，廣大無量及無分別波羅蜜多之所攝受，凈治諸地總相、別相、同相、異相、成相、壞相，諸菩薩行如實無倒，顯示菩薩智地之道，悉能瑩飾諸到彼岸，授與教授，教誡所持資助發心，廣大法界盡虛空性窮未來際，一切劫數及正行數無有休息，為是引發第四大愿。為欲成就無餘一切諸有情界，有色、無色、有想、無想、非有想、非無想、卵生、胎生、濕生、化生，三界所繫入於六趣，系屬一切受生之處名色所攝，為令趣入于佛法中，為令永斷一切趣數，為令安處一切智智，廣大法界盡虛空性窮未來際，一切劫數有情界數無有休息，為欲成熟諸有情界發第五大愿。為欲無餘一切世界廣大無量粗細亂住覆住仰住帝網差別，入於十方種種異相，皆以隨行現前知見，廣大法界盡虛空性窮未來

【現代漢語翻譯】現代漢語譯本：最初發下大愿，是爲了受持一切如來所說的法眼（佛陀的智慧之眼），爲了攝受諸佛的菩提（覺悟），爲了守護一切正等覺（佛陀）的教法，廣大法界（宇宙）如同虛空般無邊無際，直至未來無盡，一切劫數（時間單位）永不停息，爲了攝受微妙的佛法而發下第二大愿。爲了使一切佛陀出現在世間，在無餘的一切世界中，以住在兜率天宮（菩薩成佛前居住的天界）為首，降生、入胎、住胎、成長、出家、成道、接受梵天王的邀請、轉大法輪（宣講佛法）、示現大涅槃（佛陀的最終寂滅），爲了悉皆前往供養、接受佛法加持為先，爲了在一切處同時轉法輪，廣大法界如同虛空般無邊無際，直至未來無盡，一切劫數佛陀出世的次數永不停息，爲了悉皆前往而發下第三大愿。爲了引發諸菩薩的修行，廣大無量且無分別的波羅蜜多（到達彼岸的方法）所攝受，清凈整治諸地（菩薩修行的不同階段）的總相、別相、同相、異相、成相、壞相，諸菩薩的修行如實不顛倒，顯示菩薩智慧之地的道路，悉能莊嚴一切到彼岸的方法，授予教導，教誡所持的資助發心，廣大法界如同虛空般無邊無際，直至未來無盡，一切劫數和正行（正確的修行）的次數永不停息，爲了引發這些而發下第四大愿。爲了成就無餘一切諸有情界（眾生），有色、無色、有想、無想、非有想、非無想、卵生、胎生、濕生、化生，三界（欲界、色界、無色界）所繫縛，進入六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），系屬於一切受生之處，被名色（精神和物質）所攝，爲了令其趣入佛法之中，爲了令其永遠斷絕一切輪迴，爲了令其安住於一切智智（佛陀的智慧），廣大法界如同虛空般無邊無際，直至未來無盡，一切劫數有情界的數量永不停息，爲了成熟諸有情界而發下第五大愿。爲了無餘一切世界廣大無量，粗細雜亂地住著、覆蓋著、仰著住著，如同帝釋天的網一樣千差萬別，進入十方種種不同的景象，都以隨行現前知見（如實地瞭解）而知曉，廣大法界如同虛空般無邊無際，直至未來無盡。

【English Translation】 English version: Initially, the great vows were made. It was for the purpose of receiving and upholding the Dharma Eye (the wisdom eye of the Buddha) spoken by all Tathagatas (Buddhas), for the purpose of embracing the Bodhi (enlightenment) of all Buddhas, for the protection of the teachings of all Samyak-sambuddhas (perfectly enlightened Buddhas), the vast Dharma realm (universe) is like the boundless nature of space, extending to the endless future, all kalpas (units of time) without rest, for the purpose of embracing the wonderful Dharma, the second great vow was made. For all Buddhas to appear in the world, in all the remaining worlds, starting with residing in the Tushita Heaven (the heaven where Bodhisattvas reside before becoming Buddhas), descending, entering the womb, dwelling in the womb, growing up, renouncing the world, attaining enlightenment, accepting the invitation of Brahma, turning the Dharma wheel (preaching the Dharma), demonstrating the Great Nirvana (the final passing away of the Buddha), for the purpose of going to offer and receive the Dharma blessing first, for the purpose of turning the Dharma wheel simultaneously in all places, the vast Dharma realm is like the boundless nature of space, extending to the endless future, the number of times Buddhas appear in all kalpas without rest, for the purpose of going to all of them, the third great vow was made. For the purpose of initiating the practices of all Bodhisattvas, embraced by the vast, immeasurable, and non-discriminating Paramitas (perfections), purifying and regulating the general characteristics, specific characteristics, similar characteristics, dissimilar characteristics, forming characteristics, and destroying characteristics of all the grounds (stages of Bodhisattva practice), the practices of all Bodhisattvas are true and not inverted, revealing the path of the wisdom ground of Bodhisattvas, being able to adorn all the ways to reach the other shore, giving instructions, teaching and admonishing the held support for the aspiration, the vast Dharma realm is like the boundless nature of space, extending to the endless future, the number of all kalpas and correct practices without rest, for the purpose of initiating these, the fourth great vow was made. For the purpose of accomplishing all the remaining sentient realms, with form, without form, with thought, without thought, neither with thought nor without thought, born from eggs, born from wombs, born from moisture, born from transformation, bound by the three realms (desire realm, form realm, formless realm), entering the six paths (gods, humans, asuras, animals, hungry ghosts, hell beings), belonging to all places of rebirth, encompassed by name and form (mind and matter), for the purpose of leading them into the Buddha Dharma, for the purpose of eternally cutting off all cycles of rebirth, for the purpose of settling them in the all-knowing wisdom (the wisdom of the Buddha), the vast Dharma realm is like the boundless nature of space, extending to the endless future, the number of sentient beings in all kalpas without rest, for the purpose of maturing all sentient realms, the fifth great vow was made. For the purpose of all the remaining worlds, vast and immeasurable, coarsely and finely mixed, dwelling, covering, and facing upwards, with the differences like the net of Indra, entering the various different appearances of the ten directions, all known through the present knowledge of following along (understanding truthfully), the vast Dharma realm is like the boundless nature of space, extending to the endless future.

際，一切劫數及世界數無有休息，為欲往趣發第六大愿。為令一切諸佛剎土，復一剎土入於一切諸佛剎土普皆清凈，無量佛剎光明嚴具以為莊飾，離諸煩惱成清凈道，無量智性有情充滿，普入廣大諸佛境界，隨諸有情意樂示現皆令歡喜，廣大法界盡虛空性窮未來際，一切劫數及佛剎數無有休息，為飾一切諸佛剎土發第七大愿。為與一切菩薩同一意樂加行，為無怨敵積集善根，為一所緣與諸菩薩得平等性，為常逢遇諸佛菩薩不相舍離，為隨自欲示佛出世，為隨心念解佛威力，為獲圓滿一切生中常不退轉隨行神通，為遍遊歷一切世界，為於一切眾會影現，為隨一切受生之處同類而行，為恒成就不可思議大乘理趣，為欲修行菩薩正行，廣大法界盡虛空性窮未來際，一切劫數及正行數無有休息，為大智神通發第八大愿。為行乘御不退轉輪諸菩薩行，為身、語、意業不唐捐，為暫見者便得決定諸佛法性，暫聞言音便隨智證，才生凈信永斷煩惱，為身得成如大藥王，為得身心如如意寶，為當修行大菩薩行，廣大法界盡虛空性窮未來際，一切劫數及正行數無有休息，為不唐捐發第九大愿。為於一切諸世界中，當證無上正等菩提為不殊異，於一毛道遍於一切諸毛道中，示生、出家、道場、正覺、轉大法輪、歸大寂滅，為當現證弘佛境界

威力智慧，隨於一切有情意樂示佛出世，令其所化剎那剎那覺寂證修，為剎那頃以一正覺普遍一切法寂滅性，為以一音演說法要，令諸有情心皆悅豫，為示大涅槃而行力不絕，為示大智地建立一切法，為以法智神變幻通，悉能充遍一切世界，廣大法界盡虛空性窮未來際，一切劫數及正覺數無有休息，為引發大乘菩薩發起第十大愿。

「唯諸佛子！初地菩薩，發如是等諸大誓願、諸大勇決、諸大出離。菩薩住此極喜地中，十大愿門以為上首，引發圓滿百千阿僧企耶諸餘正愿，是諸大愿以十盡句而引發之。何等為十？所謂：以有情界盡，以世界盡，以虛空界盡，以法界盡，以涅槃界盡，以佛興界盡，以入如來智慧界盡，以心所緣界盡，以智入佛所行界盡，以世間轉法輪智轉界盡；若有情界有斷盡者，是大誓願乃有斷盡；乃至若智轉界有斷盡者，是大誓願乃有斷盡。然有情界終無斷盡，此諸善根愿無斷盡，乃至智轉界終無斷盡，此諸善根亦無斷盡。

佛說十地經卷第一大正藏第 10 冊 No. 0287 佛說十地經

佛說十地經卷第二

大唐于闐三藏沙門尸羅達摩于北庭龍興寺譯

菩薩極喜地之餘

「複次，菩薩如是已發諸大誓願，得堪能心並柔軟心及調柔心，成就凈信。

【現代漢語翻譯】現代漢語譯本以其威德智慧，隨順一切有情眾生的意願，示現佛陀出世，令他們所教化的眾生，在每一個剎那都能覺悟寂滅，證得修行，于剎那間以一正覺，普遍照耀一切法的寂滅本性，以一音聲演說佛法要義，令一切有情眾生心生歡喜，爲了示現大涅槃而行持力量不絕，爲了示現大智慧之地而建立一切法，以法智神通變化，能夠充滿一切世界，廣大的法界，窮盡虛空的本性，直至未來無盡，一切劫數以及正覺的數量，都沒有止息，爲了引發大乘菩薩發起第十大愿。『諸位佛子！初地菩薩，發起如此種種大誓願、大勇猛決心、大出離心。菩薩安住於此極喜地（Paramudita-bhumi，菩薩十地之第一地，意為歡喜地）中，以十大愿門作為首要，引發圓滿百千阿僧祇（asamkhya，意為無數）的其他正愿，這些大愿以十種『盡』的語句來引發。哪十種呢？即：以有情界（sattva-dhatu，眾生界）盡、以世界盡、以虛空界盡、以法界（dharma-dhatu，諸法界）盡、以涅槃界（nirvana-dhatu，寂滅界）盡、以佛興界盡、以入如來智慧界盡、以心所緣界盡、以智入佛所行界盡、以世間轉法輪智轉界盡；如果說有情界有斷盡的時候，那麼這些大誓願才會有斷盡的時候；乃至如果說智轉界有斷盡的時候，那麼這些大誓願才會有斷盡的時候。然而有情界終究沒有斷盡的時候，這些善根願力也就沒有斷盡的時候，乃至智轉界終究沒有斷盡的時候，這些善根願力也都沒有斷盡的時候。《佛說十地經》卷第一大正藏第 10 冊 No. 0287 《佛說十地經》《佛說十地經》卷第二大唐于闐三藏沙門尸羅達摩（Siladharma）于北庭龍興寺譯菩薩極喜地之餘『再者，菩薩如此發起種種大誓願之後，獲得堪能之心、柔軟之心以及調柔之心，成就清凈的信心。』

【English Translation】 English version With the power of wisdom, according with the inclinations of all sentient beings, the Buddha manifests in the world, enabling those he teaches to awaken to tranquility and attain practice in every moment. In a single moment, with one perfect enlightenment, he illuminates the tranquil nature of all dharmas. With one voice, he expounds the essence of the Dharma, bringing joy to all sentient beings. He tirelessly exerts his power to demonstrate the great Nirvana, and establishes all dharmas to reveal the ground of great wisdom. Through the power of Dharma wisdom and spiritual transformation, he is able to pervade all worlds. The vast Dharma realm, the nature of space, extends to the end of the future. All kalpas (aeons) and the number of perfect enlightenments are without cessation. He initiates the tenth great vow of the Mahayana Bodhisattvas. 『O sons of the Buddha! Bodhisattvas of the first ground (Paramudita-bhumi), initiate such great vows, great courage, and great renunciation. Bodhisattvas abiding in this Joyful Ground, take the ten great vows as their foremost, and initiate the fulfillment of hundreds of thousands of asamkhya (countless) other righteous vows. These great vows are initiated with ten statements of 『exhaustion』. What are the ten? They are: the exhaustion of the realm of sentient beings (sattva-dhatu), the exhaustion of the world, the exhaustion of the realm of space, the exhaustion of the Dharma realm (dharma-dhatu), the exhaustion of the realm of Nirvana (nirvana-dhatu), the exhaustion of the realm of the arising of Buddhas, the exhaustion of the realm of entering the wisdom of the Tathagata, the exhaustion of the realm of the mind's objects, the exhaustion of the realm of wisdom entering the conduct of the Buddha, and the exhaustion of the realm of the turning of the wheel of Dharma wisdom in the world. If the realm of sentient beings were to have an end, then these great vows would have an end; and so on, if the realm of the turning of wisdom were to have an end, then these great vows would have an end. However, the realm of sentient beings will never have an end, and these roots of virtue and vows will never have an end; and so on, the realm of the turning of wisdom will never have an end, and these roots of virtue will never have an end.』 The Sutra of the Ten Grounds, Volume 1 Taisho Tripitaka Vol. 10, No. 0287, The Sutra of the Ten Grounds The Sutra of the Ten Grounds, Volume 2 Translated by the Tripitaka Master Siladharma from Khotan of the Great Tang Dynasty at the Longxing Temple in Beiting The Remainder of the Bodhisattva's Joyful Ground 『Furthermore, after the Bodhisattva has initiated such great vows, he obtains a capable mind, a gentle mind, and a tamed mind, and achieves pure faith.』

能信諸佛正等覺者本所入行、修證到彼岸、修證諸勝地，成就諸力、成滿無所畏。由不共佛法不可映奪，不可思議諸佛法性引發，無中無邊甚深如來境界，隨入無量如來所行信果成就。舉要言之，能信一切菩薩正行，乃至佛地解釋加持。

「複次，菩薩作是思惟：『諸佛之法如是甚深，如是寂靜，如是寂滅，如是性空，如是無相，如是無愿，如是無際，如是廣大，如是無量，如是難證，然復彼諸愚異生類，由墮邪見心之相續，由無明闇纏繞意識，由驕慢幢高建計度，由渴愛網希求作意，由逐諂誑稠林意樂，由慳嫉相應趣生處加行，由貪、瞋、癡積集諸業，由以忿恨熾然心焰，由顛倒相應引發業用，由以欲有及無明漏所繫心、意、意識，種子於三界中生，後有芽，所謂：名色俱生不相舍離，名色增長成六處聚落；六處成已，由互相觸因緣有受，展轉于受有忻樂者，增長愛取，增已成有，成就此故有生、老、死、愁嘆苦惱有情苦蘊。如是發生，離我我所，不實虛偽，空無作用，無動愚鈍，譬如草木如影而現；然彼有情不覺不知。』菩薩見彼諸有情類從大苦蘊不得解脫，為拔彼苦引發大悲，為欲令彼住於畢竟安樂涅槃，故興大慈。

「複次，諸佛子！菩薩如是以此隨順大慈大悲增上意樂住初地時，於一切事心無

【現代漢語翻譯】現代漢語譯本：能信受諸佛正等覺者（Samyak-saṃbuddha，意為完全覺悟的佛陀）本來的修行，修證到達彼岸（pāramitā，意為達到完美），修證各種殊勝的境界，成就各種力量（bala，意為佛陀的十種力量），圓滿無所畏懼（vaiśāradya，意為佛陀的四種無畏）。由於不共佛法（āveṇika-dharma，意為佛陀獨有的十八種功德）不可動搖，不可思議的諸佛法性所引發，無中無邊甚深的如來境界，隨順進入無量如來所行的信果成就。總而言之，能信受一切菩薩（bodhisattva，意為追求覺悟的修行者）的正行，乃至佛地（buddha-bhūmi，意為佛陀的境界）的解釋和加持。『其次，菩薩這樣思維：『諸佛的法是如此深奧，如此寂靜，如此寂滅，如此性空（śūnyatā，意為空性），如此無相（animitta，意為無形相），如此無愿（apraṇihita，意為無所求），如此無邊際，如此廣大，如此無量，如此難以證悟。然而那些愚癡的凡夫俗子，由於陷入邪見（mithyā-dṛṣṭi，意為錯誤的見解）的相續，由於無明（avidyā，意為對真理的無知）的黑暗纏繞意識，由於驕慢的旗幟高高豎立，由於渴愛的羅網希求造作，由於追逐諂媚虛妄的稠密森林，由於慳吝嫉妒相應的趣生處加行，由於貪、瞋、癡（rāga, dveṣa, moha，意為三種煩惱）積聚各種業，由於以忿恨熾燃心焰，由於顛倒相應引發業用，由於以欲有（kāma-bhava，意為欲界的存在）和無明漏（avidyā-āsrava，意為無明的煩惱）所繫縛的心、意、意識，種子在三界（trayo dhātavaḥ，意為欲界、色界、無色界）中產生，形成後有的萌芽，即所謂：名色（nāma-rūpa，意為精神和物質）俱生不相舍離，名色增長成為六處（ṣaḍāyatana，意為六根）的聚落；六處形成后，由於互相接觸的因緣而有感受（vedanā，意為感覺），輾轉對感受有喜樂者，增長愛取（tṛṣṇā, upādāna，意為渴愛和執取），增長后成為有（bhava，意為存在），成就此故有生、老、死、愁嘆苦惱的有情苦蘊。如此發生，離我我所（ātman, ātmīya，意為自我和屬於自我的），不真實虛偽，空無作用，無動愚鈍，譬如草木如影而現；然而那些有情卻不覺不知。』菩薩見到那些有情眾生從大苦蘊中不得解脫，爲了拔除他們的痛苦而引發大悲（mahākaruṇā，意為偉大的悲憫），爲了讓他們安住于究竟安樂的涅槃（nirvāṇa，意為解脫）而興起大慈（mahāmaitrī，意為偉大的慈愛）。『其次，諸佛子！菩薩如此以隨順大慈大悲的增上意樂安住于初地（prathamā bhūmi，意為菩薩十地中的第一地）時，對於一切事物心無

【English Translation】 English version: Able to believe in the practices of the Fully Enlightened Ones (Samyak-saṃbuddha), their attainment of the other shore (pāramitā), their realization of various superior states, the accomplishment of various powers (bala), and the fulfillment of fearlessness (vaiśāradya). Due to the unshakeable, inconceivable nature of the Buddha's unique qualities (āveṇika-dharma), the profound realm of the Tathāgata, which is without beginning or end, is brought forth, and one enters into the fruition of faith in the immeasurable practices of the Tathāgatas. In short, one is able to believe in all the correct practices of the Bodhisattvas (bodhisattva), even the explanations and blessings of the Buddha-ground (buddha-bhūmi). 『Furthermore, a Bodhisattva thinks thus: 『The Dharma of the Buddhas is so profound, so tranquil, so extinguished, so empty of inherent existence (śūnyatā), so without characteristics (animitta), so without aspiration (apraṇihita), so boundless, so vast, so immeasurable, so difficult to realize. Yet, those foolish ordinary beings, due to the continuation of falling into wrong views (mithyā-dṛṣṭi), due to the darkness of ignorance (avidyā) enveloping their consciousness, due to the high erection of the banner of pride, due to the net of craving seeking to create, due to pursuing the dense forest of flattery and deceit, due to the actions of the place of birth corresponding to miserliness and jealousy, due to the accumulation of various karmas through greed, hatred, and delusion (rāga, dveṣa, moha), due to the blazing flames of anger, due to the actions arising from corresponding to perversion, due to the mind, intention, and consciousness bound by the desire realm (kāma-bhava) and the outflows of ignorance (avidyā-āsrava), the seeds are born in the three realms (trayo dhātavaḥ), and the sprout of future existence is formed, namely: name and form (nāma-rūpa) are born together and do not separate, name and form grow into the gathering of the six sense bases (ṣaḍāyatana); once the six sense bases are formed, due to the condition of mutual contact, there is feeling (vedanā), and those who take pleasure in feeling, increase craving and grasping (tṛṣṇā, upādāna), and having increased, it becomes existence (bhava), and because of this, there is the suffering aggregate of sentient beings with birth, old age, death, sorrow, lamentation, and pain. Thus it arises, separate from self and what belongs to self (ātman, ātmīya), unreal and false, empty of function, unmoving and dull, like grass and trees appearing as shadows; yet those sentient beings are not aware and do not know.』 The Bodhisattva, seeing those sentient beings unable to be liberated from the great aggregate of suffering, generates great compassion (mahākaruṇā) to remove their suffering, and generates great loving-kindness (mahāmaitrī) to cause them to abide in the ultimate peace of Nirvana (nirvāṇa). 『Furthermore, children of the Buddhas! When a Bodhisattva thus abides in the first ground (prathamā bhūmi) with the superior intention of great loving-kindness and great compassion, the mind is without

顧戀，以慧希求諸佛妙智，修行大舍，凡是所有一切能捨，所謂：財、谷、倉庫等舍，或以金、銀、摩尼、真珠、琉璃、珂貝、璧玉、珊瑚、車𤦲、碼瑙、錢物等舍，或以珍寶莊飾嚴具瓔珞等舍，或以殊妙象、馬、車乘、輦輿等舍，或以可意寺舍、園林、樓觀、流泉、浴池等舍，或以奴、婢、僮、仆等舍，或以國土、聚落、城邑、王都等舍，或以妻、妾、男、女等舍，或以一切所愛之事皆悉能捨，或以頭、目、手、足一切身份等舍，如是一切所施事中心無顧戀，以慧希求諸佛妙智，皆悉能捨，如是菩薩住于初地能成大舍。

「複次，菩薩既得如是大慈、大悲、大舍意樂已，為欲救拔一切有情，轉更訪求世、出世間諸利益事；訪求之時心無厭倦，即得如是無厭倦性；無厭倦者於一切論得無怯弱故，此菩薩于諸論中智得成就。此以如是諸論相應應不應作善籌量智，於劣中勝，諸有情所如應如宜而修正行，故此世智而得成就。得世智已，應時、應分、應量而行；以慚愧莊嚴心之相續，勤修自利利他加行，由此菩薩慚愧得成。即于如是正加行中，皆能出離，得無退屈及無轉易力所持性，是故菩薩堅力持性而得發生。菩薩得此堅力持已，即能慇勤供養承事諸佛如來及教法中而正修行。菩薩如是成就十種凈諸地法，所謂凈信

【現代漢語翻譯】現代漢語譯本：菩薩以智慧希求諸佛的微妙智慧，修行大舍，凡是所有一切能夠捨棄的，包括：財物、穀物、倉庫等，或者用金、銀、摩尼寶珠、珍珠、琉璃、珂貝、璧玉、珊瑚、車渠、瑪瑙、錢幣等施捨，或者用珍寶裝飾的瓔珞等施捨，或者用殊勝的象、馬、車乘、輦輿等施捨，或者用可意的寺廟、園林、樓閣、流泉、浴池等施捨，或者用奴僕、婢女、童僕等施捨，或者用國土、村落、城邑、王都等施捨，或者用妻子、妾侍、男子、女子等施捨，或者用一切所喜愛的事物都能捨棄，或者用頭、眼、手、腳等一切身體部分施捨，像這樣一切所施捨的事物，心中沒有顧戀，以智慧希求諸佛的微妙智慧，都能捨棄，這樣的菩薩安住于初地，能夠成就大舍。其次，菩薩既然得到這樣的大慈、大悲、大舍的意樂之後，爲了救拔一切有情，更加尋求世間和出世間各種利益的事情；尋求的時候心中沒有厭倦，就得到這樣的無厭倦性；沒有厭倦的人在一切論議中不會怯弱，因此這位菩薩在各種論議中智慧得到成就。憑藉這樣與各種論議相應的、應該不應該做的善巧衡量智慧，對於下等、中等、上等的有情，如其所應、如其所宜地修正行為，因此世間智慧得到成就。得到世間智慧之後，應該按照時機、分寸、程度而行事；以慚愧莊嚴心之相續，勤奮修行自利利他的加行，由此菩薩的慚愧心得以成就。在這樣的正確修行中，都能出離，得到不退縮和不改變的堅固力量，所以菩薩的堅固力量得以產生。菩薩得到這種堅固力量之後，就能慇勤地供養承事諸佛如來，並在教法中如法修行。菩薩這樣成就了十種清凈諸地的方法，也就是清凈的信心。

【English Translation】 English version: A Bodhisattva, with wisdom seeking the wondrous wisdom of all Buddhas, practices great giving, and is able to give away all things, including: wealth, grains, storehouses, etc., or giving with gold, silver, mani jewels, pearls, lapis lazuli, cowrie shells, jade, coral, conch shells, agate, money, etc., or giving with jeweled ornaments and necklaces, etc., or giving with excellent elephants, horses, carriages, palanquins, etc., or giving with pleasing temples, gardens, pavilions, flowing springs, bathing pools, etc., or giving with slaves, maids, servants, etc., or giving with countries, villages, cities, royal capitals, etc., or giving with wives, concubines, sons, daughters, etc., or being able to give away all beloved things, or giving away the head, eyes, hands, feet, and all parts of the body. In all such acts of giving, the mind has no attachment, and with wisdom seeks the wondrous wisdom of all Buddhas, being able to give away all. Such a Bodhisattva, dwelling in the first ground, is able to accomplish great giving. Furthermore, once a Bodhisattva has attained such great loving-kindness, great compassion, and the intention of great giving, in order to liberate all sentient beings, they further seek various beneficial matters, both worldly and transcendental. When seeking, the mind has no weariness, and thus they attain such a nature of non-weariness. One who is not weary will not be timid in all discussions, and therefore this Bodhisattva's wisdom is accomplished in all discussions. With such wisdom that corresponds to various discussions, and with the wisdom of skillfully measuring what should and should not be done, for inferior, middling, and superior sentient beings, they correct their conduct as appropriate and as suitable, and thus worldly wisdom is accomplished. Having attained worldly wisdom, they act according to the time, measure, and degree. With shame and remorse adorning the continuity of their mind, they diligently cultivate practices that benefit both themselves and others, and thus the Bodhisattva's shame and remorse are accomplished. In such correct practices, they are able to transcend, attaining the nature of being upheld by the power of non-regression and non-change. Therefore, the Bodhisattva's nature of firm strength arises. Having attained this firm strength, the Bodhisattva is able to diligently make offerings and serve all Buddhas Tathagatas and practice correctly in the teachings. Thus, the Bodhisattva accomplishes ten methods of purifying the grounds, namely, pure faith.

、慈、悲、慧舍、無有厭倦、善知諸論、善解世間、慚愧莊嚴、堅力持性、供養諸佛。

「菩薩住此極喜地中，由廣大見及由願力，現見多佛、多百佛、多千佛、多百千佛、多百千那庾多佛、多俱胝佛、多百俱胝佛、多千俱胝佛、多百千俱胝佛、多百千俱胝那庾多佛；菩薩見是如來、應供、正等覺已，悉以廣大增上意樂，恭敬、尊重、承事、供養，奉施衣服、飲食、臥具、病緣醫藥、諸資生具；奉獻菩薩諸妙樂具于僧伽眾而作恭敬，以此善根皆悉迴向無上菩提。由此供養諸佛如來，發生成就有情方便，以佈施、愛語成就有情。后二攝法未全通達，但以勝解力故而行。於此十種波羅蜜多，施到彼岸而得增上，余到彼岸隨力隨分，非不修行。此菩薩如如供養諸佛世尊，修習成就有情加行，受持修行諸凈地法。如是如是此諸善根於一切智所迴向者，轉更明凈隨意堪用。唯諸佛子！如巧金師以礦性金置於火中，如如燒煉，如是如是，轉得明凈隨意堪用。唯諸佛子！當知菩薩亦復如是，如如供養諸佛世尊，修習成就有情，加行受持修行諸凈地法，如是如是，此諸善根於一切智所迴向者，倍復明凈隨意堪用。

「複次，諸佛子！菩薩住此極喜地中，應從諸佛及諸菩薩善知識所，訪求請問初地行相併得等流，應無厭足成

【現代漢語翻譯】現代漢語譯本：慈愛、悲憫、智慧、捨棄（指不執著），沒有厭倦，善於瞭解各種論述，善於理解世間，以慚愧為莊嚴，具有堅定的力量和持守的品性，供養諸佛。菩薩安住于這個極喜地中，由於廣大的見解和願力，能夠親眼見到許多佛，一百尊佛，一千尊佛，一百千尊佛，一百千那由他（數量單位，表示極大的數目）佛，俱胝（數量單位，表示千萬）佛，一百俱胝佛，一千俱胝佛，一百千俱胝佛，一百千俱胝那由他佛；菩薩見到這些如來（佛的稱號之一）、應供（值得供養的人）、正等覺（完全覺悟的人）之後，都以廣大增上的意樂，恭敬、尊重、承事、供養，奉獻衣服、飲食、臥具、治病的醫藥、各種生活必需品；奉獻菩薩的各種美妙享樂之物給僧伽（佛教僧團），並作恭敬，以此善根全部迴向于無上菩提（最高的覺悟）。通過這樣供養諸佛如來，發起成就眾生的方便，以佈施、愛語來成就眾生。后兩種攝法（利行、同事）尚未完全通達，但以殊勝的理解力而行。在這十種波羅蜜多（到達彼岸的方法）中，佈施達到彼岸而得到增上，其餘的到達彼岸則隨自己的能力和份量，並非不修行。這位菩薩像這樣供養諸佛世尊，修習成就眾生的加行，受持修行各種清凈地的方法。像這樣，這些善根迴向於一切智（佛的智慧）時，就更加明凈，隨意堪用。諸位佛子！就像熟練的金匠把礦石中的金子放在火中，像這樣燒煉，像這樣，就變得更加明凈，隨意堪用。諸位佛子！應當知道菩薩也是這樣，像這樣供養諸佛世尊，修習成就眾生，加行受持修行各種清凈地的方法，像這樣，這些善根迴向於一切智時，就更加明凈，隨意堪用。再者，諸位佛子！菩薩安住于這個極喜地中，應當從諸佛和諸菩薩善知識那裡，訪求請問初地的修行狀態，並獲得與其相應的法流，應當沒有厭足，成就

【English Translation】 English version: Loving-kindness, compassion, wisdom, equanimity (referring to non-attachment), without weariness, skilled in understanding various discourses, skilled in understanding the world, adorned with shame and remorse, possessing steadfast strength and perseverance, making offerings to all Buddhas. A Bodhisattva dwelling in this Joyful Ground, through vast insight and the power of vows, directly sees many Buddhas, a hundred Buddhas, a thousand Buddhas, a hundred thousand Buddhas, a hundred thousand nayutas (a unit of large number) Buddhas, a koti (a unit of ten million) Buddhas, a hundred kotis Buddhas, a thousand kotis Buddhas, a hundred thousand kotis Buddhas, a hundred thousand koti nayutas Buddhas; having seen these Tathagatas (one of the titles of Buddha), Arhats (worthy of offerings), Samyak-sambuddhas (perfectly enlightened ones), the Bodhisattva, with great and superior aspiration, respectfully, reverently, attends to, and makes offerings, presenting clothing, food, bedding, medicine for illness, and various necessities of life; offering various exquisite pleasures of a Bodhisattva to the Sangha (Buddhist monastic community) with reverence, and dedicating all these roots of virtue to unsurpassed Bodhi (supreme enlightenment). Through such offerings to the Buddhas and Tathagatas, the Bodhisattva initiates the means to accomplish sentient beings, accomplishing sentient beings through generosity and loving speech. The latter two means of gathering (beneficial action and cooperation) are not yet fully understood, but are practiced through the power of superior understanding. Among these ten Paramitas (perfections), generosity reaches the other shore and is enhanced, while the others reach the other shore according to one's ability and capacity, not without practice. This Bodhisattva, in this way, makes offerings to the Buddhas and World Honored Ones, practices the conduct of accomplishing sentient beings, upholds and practices the methods of various pure grounds. In this way, these roots of virtue, when dedicated to all-knowing wisdom (Buddha's wisdom), become even more clear and readily usable. O sons of the Buddhas! Just as a skilled goldsmith places gold from ore into fire, and through such refining, it becomes more clear and readily usable. O sons of the Buddhas! Know that the Bodhisattva is also like this, in this way, making offerings to the Buddhas and World Honored Ones, practicing the conduct of accomplishing sentient beings, upholding and practicing the methods of various pure grounds, in this way, these roots of virtue, when dedicated to all-knowing wisdom, become even more clear and readily usable. Furthermore, O sons of the Buddhas! A Bodhisattva dwelling in this Joyful Ground should seek out and inquire from the Buddhas and Bodhisattva spiritual friends about the characteristics of the practice of the first ground, and obtain the corresponding Dharma flow, and should not be satisfied, accomplishing

此地支，第二乃至第十地中行相，並得等流亦爾。又此菩薩于諸地中所治對治應修善巧，于地壞成應修善巧，于地得修應修善巧，于地支清凈應修善巧，于地地運轉應修善巧，于地地安處應修善巧，于地地殊勝應修善巧，于地地得不復退轉應修善巧，于諸菩薩地清凈已，乃至轉入如來智地應修善巧。唯諸佛子！菩薩如是引發諸地行相善巧，始從菩薩初地升進無有間憩，乃至轉入第十智地，以無憩行地智光明證佛智光明。唯諸佛子！譬如黠慧善巧商主，將欲率領諸大商侶往詣大城，先未發時訪求請問道中勝利，及於道中退轉過失，道處中間勝利差別，道處中間退轉過失，于道資糧作所應作；從初道處雖未發足而善了知，如是乃能到彼大城。此大商主善以如是智慧籌量具大資緣，與大商侶度險曠野，身及商侶悉免憂患，乃至安隱到彼大城。唯諸佛子！菩薩善巧大智商主亦復如是，若住初地，于諸地中所治對治得成善巧，于地行相等流之中得成善巧，于地得修得成善巧，于地支清凈得成善巧，于地地運轉得成善巧，于地地安處得成善巧，于地地殊勝得成善巧，于地地得不復退轉得成善巧，諸菩薩地得清凈已，乃至入于如來智地得成善巧；是時菩薩，善受廣大殊勝福德聖道資糧，及善抉擇智慧資糧，將欲率領無量有情諸大商侶

【現代漢語翻譯】現代漢語譯本此地（指菩薩所處的修行階段），第二地乃至第十地中的修行狀態，以及由此產生的等流（指相似的修行結果），也是如此。此外，這位菩薩對於各個地（修行階段）中需要對治的煩惱和需要修習的對治方法，應該善巧；對於地的壞滅和成就，應該善巧；對於地的獲得和修習，應該善巧；對於地的支分清凈，應該善巧；對於地與地之間的運轉，應該善巧；對於地與地之間的安住，應該善巧；對於地與地之間的殊勝之處，應該善巧；對於地與地之間獲得不退轉的境界，應該善巧；在諸菩薩地清凈之後，乃至轉入如來智慧之地，應該善巧。諸位佛子！菩薩如此引發對於諸地修行狀態的善巧，從菩薩初地開始升進，沒有間斷，乃至轉入第十智地，以不間斷的修行和智慧光明，證得佛的智慧光明。諸位佛子！譬如一位聰慧善巧的商主，將要帶領眾多商人前往大城市，在出發之前，先要訪求並詢問道路上的利益，以及道路上的退轉過失，道路中間的利益差別，道路中間的退轉過失，並準備好道路上的資糧；從最初的道路開始，即使還沒有出發，就已經清楚地瞭解，這樣才能到達那個大城市。這位大商主善於運用這樣的智慧來籌劃，準備充足的資糧，帶領眾多商人度過險峻的曠野，自身和商人都免於憂患，最終安穩地到達那個大城市。諸位佛子！菩薩這位善巧的大智慧商主也是如此，如果安住于初地，對於各個地中需要對治的煩惱和需要修習的對治方法，能夠善巧；對於地的修行狀態和等流，能夠善巧；對於地的獲得和修習，能夠善巧；對於地的支分清凈，能夠善巧；對於地與地之間的運轉，能夠善巧；對於地與地之間的安住，能夠善巧；對於地與地之間的殊勝之處，能夠善巧；對於地與地之間獲得不退轉的境界，能夠善巧；在諸菩薩地清凈之後，乃至進入如來智慧之地，能夠善巧；這時，菩薩善於接受廣大殊勝的福德聖道資糧，以及善於抉擇智慧資糧，將要帶領無量有情眾生這些大商人。

【English Translation】 English version The characteristics of practice in this stage (referring to the Bodhisattva's stage of practice), the second through the tenth stages, and the resultant outflows (referring to similar results of practice) are also like this. Furthermore, this Bodhisattva should be skillful in the afflictions to be overcome and the antidotes to be cultivated in each stage; skillful in the destruction and accomplishment of the stages; skillful in the attainment and cultivation of the stages; skillful in the purification of the branches of the stages; skillful in the movement between stages; skillful in the abiding between stages; skillful in the superior aspects between stages; skillful in attaining the non-retrogressive state between stages; and skillful in the purification of all Bodhisattva stages, up to and including the transition into the wisdom stage of the Tathagata. O sons of the Buddha! The Bodhisattva, by thus initiating skill in the characteristics of practice in the stages, advances from the first Bodhisattva stage without interruption, up to and including the transition into the tenth wisdom stage, and with uninterrupted practice and the light of wisdom, realizes the light of the Buddha's wisdom. O sons of the Buddha! It is like a wise and skillful merchant who, intending to lead a large group of merchants to a great city, first seeks out and inquires about the benefits of the road, as well as the setbacks and faults on the road, the differences in benefits along the way, the setbacks and faults along the way, and prepares the necessary provisions for the journey; from the beginning of the road, even before setting out, he clearly understands, and thus is able to reach that great city. This great merchant is skilled in using such wisdom to plan, preparing ample provisions, and leading the large group of merchants through the dangerous wilderness, ensuring that he and the merchants are free from worry, and ultimately arrive safely at that great city. O sons of the Buddha! The Bodhisattva, this skillful and wise merchant, is also like this. If he abides in the first stage, he is skillful in the afflictions to be overcome and the antidotes to be cultivated in each stage; skillful in the characteristics of practice and the resultant outflows of the stages; skillful in the attainment and cultivation of the stages; skillful in the purification of the branches of the stages; skillful in the movement between stages; skillful in the abiding between stages; skillful in the superior aspects between stages; skillful in attaining the non-retrogressive state between stages; and skillful in the purification of all Bodhisattva stages, up to and including entering the wisdom stage of the Tathagata. At this time, the Bodhisattva is skilled in receiving the vast and superior provisions of merit and the holy path, as well as being skilled in discerning the provisions of wisdom, and is about to lead the immeasurable sentient beings, these great merchants.

，往詣一切智智大城；先未發時，應從諸佛及諸菩薩善知識所，訪求請問諸菩薩地聖道功德，及從此道退轉過失，于道處間勝利差別，于道處間退轉過失，廣大福智聖道資糧作所應作；從初道處，雖未勝進而善了知，如是乃能到於一切智智大城。此以如是智慧籌量，具大福慧聖道資糧，將已成就無量有情，諸大商侶經過生死曠野險道，自身及彼有情商侶悉免憂患，乃至安隱到於一切智智大城。唯諸佛子！是故菩薩，應無厭倦修行諸地瑩飾差別。

「唯諸佛子！是名略說菩提薩埵極喜初地趣入之門。住於此者生處多作贍部洲王，得大自在，常護正法，能以大施攝取有情，善巧能令諸餘有情遠離慳垢，常行大施無有窮盡，諸所作業或以佈施、或以愛語、或以利行、或以同事，此等一切悉皆不離佛作意、法作意、僧伽作意、菩薩作意、菩薩行作意、到彼岸作意、諸地作意、無所畏作意、不共佛法作意，乃至不離一切行相勝妙相應一切智智作意。復作愿言：『我當一切諸有情中為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至愿得一切智智。所依止處，若樂發起如是精進，棄捨一切家屬財位，歸佛聖教凈信出家。既出家已，一剎那頃瞬息須臾，能證菩薩百三摩地，見百如來。彼佛加持皆能解

【現代漢語翻譯】現代漢語譯本：爲了前往一切智智（Buddha's omniscience）的大城，在尚未出發之前，應當從諸佛和諸菩薩善知識那裡，請教關於菩薩地的聖道功德，以及從這條道路退轉的過失，在道路上的利益差別，在道路上退轉的過失，廣泛地積聚福德和智慧的聖道資糧，做好應該做的事情。從最初的道路開始，即使沒有超越進步，也要善於瞭解，這樣才能到達一切智智的大城。憑藉這樣的智慧來衡量，具備廣大的福德和智慧的聖道資糧，將已經成就的無量有情，這些大商隊經過生死曠野的險道，自身和那些有情商隊都能免除憂患，乃至安穩地到達一切智智的大城。諸位佛子！因此，菩薩應當不厭倦地修行諸地的莊嚴差別。現代漢語譯本：『諸位佛子！』這便是簡略地說明菩提薩埵（Bodhisattva）極喜初地（the first of the ten bhumis of a Bodhisattva）的趣入門徑。安住於此地的菩薩，出生之處多為贍部洲（Jambudvipa，the human world）的國王，獲得大自在，常常守護正法，能夠以大布施攝取有情，善巧地使其他有情遠離慳吝的污垢，常常行大布施而沒有窮盡。所做的一切事業，無論是佈施、愛語、利行還是同事，這一切都不能離開佛作意（Buddha-oriented intention）、法作意（Dharma-oriented intention）、僧伽作意（Sangha-oriented intention）、菩薩作意（Bodhisattva-oriented intention）、菩薩行作意（Bodhisattva practice-oriented intention）、到彼岸作意（reaching the other shore-oriented intention）、諸地作意（the ten bhumis-oriented intention）、無所畏作意（fearlessness-oriented intention）、不共佛法作意（unique Buddha Dharma-oriented intention），乃至不能離開一切行相殊勝相應的、一切智智的作意。並且發願說：『我應當在一切有情中成為首領、最為殊勝、最為特別、最為美妙、最為微妙、最為上等、最為無上、成為引導者、成為將領、成為統帥，乃至愿獲得一切智智。』所依止之處，如果樂於發起這樣的精進，就應當捨棄一切家屬和財富地位，歸依佛的聖教，以清凈的信心出家。既然出家之後，在一剎那、瞬息之間，能夠證得菩薩的百種三摩地（samadhi，meditative absorption），見到百位如來（Tathagata，Buddha）。那些佛的加持都能理解。

【English Translation】 English version: To reach the great city of Sarvajnata (Buddha's omniscience), before setting out, one should inquire from the Buddhas and Bodhisattva good teachers about the merits of the holy path of the Bodhisattva grounds, as well as the faults of retreating from this path, the differences in benefits along the path, the faults of retreating along the path, and extensively accumulate the provisions of the holy path of merit and wisdom, doing what should be done. From the beginning of the path, even without surpassing progress, one should be well aware, so that one can reach the great city of Sarvajnata. By measuring with such wisdom, possessing the provisions of the holy path of great merit and wisdom, one will lead the immeasurable sentient beings who have already been accomplished, these great merchant caravans, through the perilous paths of the wilderness of birth and death, and both oneself and those sentient being caravans will be free from worries, and even safely reach the great city of Sarvajnata. O sons of the Buddhas! Therefore, Bodhisattvas should not be weary of practicing the distinctions of the adornments of the grounds. English version: 'O sons of the Buddhas!' This is a brief explanation of the gateway to entering the first ground of the Bodhisattva, the Pramudita Bhumi (the Joyful Ground). Those who abide in this ground are often born as kings of Jambudvipa (the human world), gaining great freedom, constantly protecting the true Dharma, able to gather sentient beings through great giving, skillfully enabling other sentient beings to be free from the defilement of stinginess, constantly practicing great giving without end. All the actions they perform, whether it is giving, loving speech, beneficial actions, or acting in concert, all of these cannot be separated from Buddha-oriented intention, Dharma-oriented intention, Sangha-oriented intention, Bodhisattva-oriented intention, Bodhisattva practice-oriented intention, reaching the other shore-oriented intention, the ten bhumis-oriented intention, fearlessness-oriented intention, unique Buddha Dharma-oriented intention, and even cannot be separated from the intention of all aspects of the superior and corresponding Sarvajnata. And they make the vow: 'I shall be the leader, the most superior, the most special, the most wonderful, the most subtle, the most supreme, the most unsurpassed, the guide, the general, the commander among all sentient beings, and even wish to attain Sarvajnata.' In the place of reliance, if one is happy to initiate such diligence, one should abandon all family and wealth and status, take refuge in the holy teachings of the Buddha, and with pure faith, leave home. Once having left home, in a moment, in an instant, one can attain the hundred samadhis (meditative absorption) of a Bodhisattva, and see a hundred Tathagatas (Buddhas). The blessings of those Buddhas can all be understood.

了，能動百世界，能往百剎土，能照百世界，成就百有情，能住壽百劫，於前后際各能入百劫，于百法門能正思擇，示現百身，身身皆能現百菩薩眷屬圍繞。從此以去，是諸菩薩有願力者，由勝愿故，所有遊戲，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或勝解、或加持、或所作，此等乃至爾所百千俱胝那庾多劫不易可數。』」

爾時金剛藏菩薩欲重宣此義而說頌言：

「若有集眾善，　　具修白凈法；　供養天人尊，　　凈意樂大志。　成就妙勝解，　　隨順悲愍道；　為求佛智慧，　　發此無上心。　為獲佛十力，　　及以無所畏；　成佛不共法，　　救攝群生類。　為得大慈悲，　　為嚴凈佛土，　為轉大法輪，　　發此最勝心。　一念知三世，　　而無有分別；　種種時不同，　　以示於世間。　略說求諸佛，　　一切勝功德；　發生廣大心，　　量等虛空界。　悲先智為主，　　攝以方便慧；　凈意樂所持，　　如來力無量。　無礙智現前，　　隨順自然智；　具受佛法誨，　　發此最勝心。　佛子始發生，　　如是妙寶心；　即超凡夫地，　　入菩薩正性。　生在如來家，　　種族無瑕玷；　紹諸佛聖種，　　決成無上覺。　才

【現代漢語翻譯】現代漢語譯本『能夠震動百個世界，能夠前往百個佛土（剎土，指佛所教化的國土），能夠照耀百個世界，成就百種有情眾生，能夠住世百劫（劫，佛教時間單位，指極長的時間），在前後際（過去和未來）各自能夠進入百劫，對於百種法門能夠正確地思索抉擇，示現百種身形，每種身形都能顯現百位菩薩眷屬圍繞。從這裡開始，這些有願力的菩薩，由於殊勝的願力，他們所有的遊戲神通，無論是身體、光明、神通、眼睛、境界、音聲、行為、莊嚴、勝解（深刻的理解）、加持、或者所作所為，這些乃至無數百千俱胝那由他劫（俱胝，佛教計數單位，相當於千萬；那由他，佛教計數單位，相當於億）都難以數清。』

當時，金剛藏菩薩想要再次宣說這個道理，就說了以下偈頌：

『如果有人積聚眾多善行，具足修習清凈的法門；供養天人所尊敬的佛陀，以清凈的意樂和遠大的志向。成就微妙殊勝的理解，隨順慈悲憐憫的道路；爲了求得佛陀的智慧，發起這無上的菩提心。爲了獲得佛陀的十力（佛陀所具有的十種力量），以及無所畏懼的膽識；成就佛陀不共的功德，救度攝受一切眾生。爲了獲得廣大的慈悲，爲了莊嚴清凈佛土，爲了轉動大法輪，發起這最殊勝的菩提心。一念之間了知三世（過去、現在、未來），而沒有分別執著；種種時間不同，以此來向世間展示。簡略地說，爲了求得諸佛一切殊勝的功德；發生廣大無邊的菩提心，其量等同於虛空界。以悲心為先導，以智慧為主導，用方便的智慧來攝持；以清凈的意樂所支援，如來的力量是無量的。無礙的智慧顯現目前，隨順自然而有的智慧；具足接受佛法的教誨，發起這最殊勝的菩提心。佛子剛剛生起，如此微妙珍貴的菩提心；就超越了凡夫的境界，進入菩薩的正位。生在如來的家中，種族沒有瑕疵污點；繼承諸佛的聖種，必定成就無上的覺悟。才

【English Translation】 English version '[They] can move a hundred worlds, can go to a hundred Buddha lands (kṣetra, referring to the lands where Buddhas teach), can illuminate a hundred worlds, can accomplish a hundred sentient beings, can live for a hundred kalpas (kalpa, a Buddhist unit of time, referring to an extremely long period), can enter a hundred kalpas in both the past and future, can correctly contemplate and discern a hundred Dharma doors, can manifest a hundred bodies, and each body can manifest a hundred Bodhisattva entourages. From this point onward, these Bodhisattvas who have vows, due to their superior vows, all their playful manifestations, whether in body, light, supernatural powers, eyes, realms, sounds, actions, adornments, profound understanding (adhimukti), blessings, or deeds, these are countless even for hundreds of thousands of kotis of nayutas of kalpas (koti, a Buddhist unit of counting, equivalent to ten million; nayuta, a Buddhist unit of counting, equivalent to a hundred million).'

At that time, Bodhisattva Vajragarbha, wishing to reiterate this meaning, spoke the following verses:

'If one accumulates many good deeds, and fully cultivates pure Dharma; Offers to the Buddha, revered by gods and humans, with pure intention and great aspiration. Accomplishes subtle and superior understanding, follows the path of compassion and mercy; To seek the wisdom of the Buddha, one generates this unsurpassed Bodhicitta (awakening mind). To obtain the ten powers of the Buddha, and fearlessness; To accomplish the unique qualities of the Buddha, to save and gather all sentient beings. To obtain great compassion, to adorn and purify the Buddha lands, To turn the great Dharma wheel, one generates this most superior Bodhicitta. In one thought, one knows the three times (past, present, and future), without any discrimination; Various times are different, to show this to the world. Briefly speaking, to seek all the superior merits of the Buddhas; One generates a vast and boundless Bodhicitta, its measure equal to the space of the universe. With compassion as the guide, with wisdom as the leader, using skillful means of wisdom to gather; Supported by pure intention, the power of the Tathagata (Buddha) is immeasurable. Unobstructed wisdom manifests before one, following the wisdom that arises naturally; Fully receiving the teachings of the Buddha, one generates this most superior Bodhicitta. When a Buddha's child first generates, such a subtle and precious Bodhicitta; One transcends the realm of ordinary beings, and enters the right position of a Bodhisattva. Born in the family of the Tathagata, the lineage is without flaw or stain; Inheriting the holy lineage of the Buddhas, one will surely achieve unsurpassed enlightenment. Only

生如是心，　　即得入初地；　志樂不可動，　　勤修正加行。　多喜、多愛樂，　　亦復多凈信；　極大勇猛心，　　及多慶躍心。　遠離於斗諍，　　惱害及瞋恚；　慚敬而質直，　　善守護諸根。　救世無等者，　　所有眾德慧；　此處我當得，　　念是極生喜。　始得入初地，　　即超五怖畏；　不活惡名死，　　惡趣處眾怯。　由不貪著我，　　及以於我所；　是故諸佛子，　　遠離諸怖畏。　恒有信恭敬，　　常行大慈愍；　慚愧功德備，　　日夜增善法。　樂游正法苑，　　無厭求多聞；　思惟所聞法，　　遠離取著行。　不貪于利養，　　唯引平等心；　一志求佛智，　　緣慮十力等。　修行到彼岸，　　遠離諂虛誑；　如說而修行，　　常能護實語。　不污如來家，　　不捨菩薩學；　一切智智心，　　不動如山王。　不捨世間事，　　而入出世道；　以無厭足心，　　修覺分資糧。　常恒無異念，　　轉求增勝道；　如是法相應，　　名善住初地。　引發大誓願，　　大勇決大行；　愿當能供養，　　承事諸世尊。　護持諸佛法，　　攝取大仙道；　常奉覲諸佛，　　修行最勝行。　成就諸群生，　　往趣諸世界；　嚴凈佛國

【現代漢語翻譯】現代漢語譯本當生起這樣的心念時，就能進入初地（菩薩十地之第一地，歡喜地）；志向和喜好堅定不可動搖，勤奮地修正自己的行為。心中充滿喜悅、愛樂，也充滿清凈的信心；擁有極其勇猛的心，以及許多歡慶雀躍的心情。遠離爭鬥、惱害和嗔恚；以慚愧和恭敬之心待人，為人正直，善於守護自己的六根（眼、耳、鼻、舌、身、意）。救度世間無與倫比的佛陀，所擁有的所有功德和智慧；我應當在此處獲得，想到這裡就極其歡喜。剛進入初地，就超越了五種怖畏；即不畏懼不能生存、惡名、死亡、惡趣以及在眾人面前的膽怯。由於不貪著于『我』，以及『我所』（屬於我的事物）；因此，諸佛的弟子們，遠離了各種怖畏。心中恒常懷有信心和恭敬，常常行持大慈大悲；具備慚愧的功德，日夜增長善法。喜歡遊歷正法的園林，不厭倦地追求多聞；思惟所聽聞的佛法，遠離執著和貪戀的行為。不貪圖利益和供養，只保持平等的心；一心一意地追求佛陀的智慧，思慮佛陀的十力（如來十種力）等功德。修行到達彼岸，遠離諂媚、虛偽和欺騙；如所說的那樣去修行，常常能夠守護真實的話語。不玷污如來的家風，不捨棄菩薩的學處；追求一切智慧的智慧之心，像山王一樣堅定不動搖。不捨棄世間的事物，而進入出世的道；以永不滿足的心，修習覺悟的資糧。常常保持心念的恒常，轉而追求更加殊勝的道；像這樣與佛法相應，就稱為善住于初地。發起宏大的誓願，以大勇猛心決斷地行持；愿能夠供養和承事諸位世尊。護持諸佛的教法，攝取大仙（佛陀）的道；常常奉覲諸佛，修行最殊勝的行持。成就一切眾生，前往各個世界；莊嚴清凈佛國。

【English Translation】 English version When such a thought arises, one enters the first bhumi (the first of the ten bodhisattva grounds, the Joyful Ground); One's aspirations and inclinations are firm and unshakeable, diligently correcting one's actions. The heart is filled with joy, love, and pure faith; Possessing an extremely courageous heart, and many joyful and exultant feelings. One is far from strife, harm, and anger; Treating others with shame and respect, being upright, and skillfully guarding the six senses (eyes, ears, nose, tongue, body, and mind). The Buddha, the unparalleled savior of the world, possesses all merits and wisdom; I should attain this here, and thinking of this brings immense joy. Upon entering the first bhumi, one transcends the five fears; That is, the fear of not surviving, bad reputation, death, evil realms, and timidity in front of others. Because one is not attached to 'self' and 'what belongs to me' (things that are mine); Therefore, the disciples of the Buddhas are free from all fears. The heart constantly holds faith and respect, always practicing great compassion; Possessing the merit of shame, increasing good dharmas day and night. One enjoys wandering in the garden of the true Dharma, tirelessly seeking to hear more; Contemplating the Dharma that has been heard, staying away from attachment and clinging. Not greedy for gain and offerings, only maintaining an equal mind; Single-mindedly pursuing the wisdom of the Buddha, contemplating the ten powers of the Buddha (the ten powers of the Tathagata) and other merits. Practicing to reach the other shore, staying away from flattery, falsehood, and deception; Practicing as it is said, always able to protect truthful words. Not defiling the family of the Tathagata, not abandoning the bodhisattva's practices; The mind that seeks all wisdom, as firm and unshakeable as a mountain king. Not abandoning worldly affairs, while entering the path of transcendence; With a never-satisfied mind, cultivating the resources for enlightenment. Constantly maintaining the constancy of thought, turning to seek a more superior path; Being in accordance with the Dharma in this way is called dwelling well in the first bhumi. Arousing great vows, resolutely practicing with great courage; Wishing to be able to make offerings and serve all the World Honored Ones. Protecting the teachings of the Buddhas, embracing the path of the great sage (Buddha); Always attending to the Buddhas, practicing the most superior practices. Accomplishing all sentient beings, going to various worlds; Adorning and purifying the Buddha lands.

土，　　令智者充滿。　與諸菩薩眾，　　一心等修行；　以身、語、意業，　　所作無空過。　一切毛道中，　　一時成正覺；　如是等大愿，　　無量無邊際。　若有情界盡，　　世界、虛空界，　法界、涅槃界，　　世間佛興界，　諸如來智界，　　及心所緣界，　入如來智界，　　世法智轉界。　彼諸若有盡，　　我願乃有盡；　如彼無盡期，　　我願亦無盡。　如是發大愿，　　心柔軟調順；　能信佛功德，　　觀察諸有情。　知從因緣起，　　即興大慈悲；　如是苦有情，　　我今應救拔。　為救有情故，　　而行種種施；　王位與珍寶，　　及以象馬車，　頭目並手足，　　乃至身血肉，　一切皆能捨，　　心得無憂悔。　求種種諸論，　　其心無厭倦；　善解字義趣，　　能隨世所行。　慚愧自莊嚴，　　修行轉堅固；　供養無量佛，　　恭敬而尊重。　如是常修習，　　日夜無懈倦；　善根轉明凈，　　如金數燒煉。　菩薩住於此，　　煉治一切地；　所作無障礙，　　具足不斷絕。　譬如大商主，　　為領諸商侶；　問知道險易，　　安隱至大城。　菩薩住初地，　　應知亦如是；　勇猛無障礙，　　乃到第十地。　住此初地

【現代漢語翻譯】現代漢語譯本土地，令智者充滿。與諸菩薩眾，一心平等修行；以身、語、意業，所作沒有空過。一切毛孔中，一時成就正覺（samyak-sambodhi，完全的覺悟）；像這樣的大愿，無量無邊際。如果眾生界窮盡，世界、虛空界，法界（dharma-dhātu，一切法的本性）、涅槃界（nirvāṇa-dhātu，寂滅的境界），世間佛興起界，諸如來智界（tathāgata-jñāna-dhātu，如來的智慧境界），以及心所緣界，進入如來智界，世間法智轉變的境界。那些如果會有窮盡，我的願望才會有窮盡；像它們沒有窮盡的期限，我的願望也無有窮盡。像這樣發大愿，心柔軟調順；能相信佛的功德，觀察一切眾生。知道（一切）從因緣生起，即生起大慈悲；像這樣受苦的眾生，我現在應當救拔。爲了救度眾生，而行種種佈施；王位與珍寶，以及象、馬、車，頭、眼、手、腳，乃至身體血肉，一切都能捨棄，心中沒有憂愁後悔。尋求種種論典，其心沒有厭倦；善於理解字義和旨趣，能隨順世俗所行。以慚愧自我莊嚴，修行更加堅定；供養無量佛，恭敬而尊重。像這樣常常修習，日夜沒有懈怠；善根更加明凈，像金子多次燒煉。菩薩安住於此，煉治一切地（bhūmi，菩薩修行的階段）；所作沒有障礙，具足而不間斷。譬如大商主，爲了帶領眾商人；詢問道路的險易，安穩到達大城。菩薩安住于初地，應當知道也是這樣；勇猛沒有障礙，乃至於到達第十地。安住于這初地。

【English Translation】 English version The earth, fills the wise. With all the Bodhisattvas, practicing with one mind equally; With body, speech, and mind actions, what is done is not in vain. In every pore, at once attaining perfect enlightenment (samyak-sambodhi); Such great vows are immeasurable and boundless. If the realm of sentient beings were to end, the world, the realm of space, The dharma-dhātu (the realm of all dharmas), the nirvana-dhātu (the realm of cessation), the realm where Buddhas arise in the world, The tathāgata-jñāna-dhātu (the realm of the Tathagata's wisdom), and the realm of what the mind perceives, Entering the realm of the Tathagata's wisdom, the realm where worldly wisdom transforms. If those were to have an end, then my vows would have an end; As they have no end, my vows also have no end. Having made such great vows, the mind is soft and harmonious; Able to believe in the merits of the Buddha, observing all sentient beings. Knowing that (all) arise from causes and conditions, immediately giving rise to great compassion; Such suffering sentient beings, I should now rescue. For the sake of rescuing sentient beings, practicing various kinds of giving; Royal positions and treasures, as well as elephants, horses, and carriages, Heads, eyes, hands, and feet, even the flesh and blood of the body, All can be given away, the mind without worry or regret. Seeking various treatises, the mind without weariness; Skilled in understanding the meaning of words and their intent, able to follow worldly practices. Adorning oneself with shame and remorse, practice becomes more firm; Making offerings to immeasurable Buddhas, with reverence and respect. Practicing in this way constantly, day and night without laziness; The roots of goodness become more clear and pure, like gold refined many times. The Bodhisattva dwells in this, refining all the bhūmis (stages of Bodhisattva practice); What is done is without obstruction, complete and continuous. Like a great merchant leader, to lead all the merchants; Asking about the dangers and ease of the road, safely reaching the great city. The Bodhisattva dwelling in the first bhūmi, should know it is also like this; Courageous and without obstruction, until reaching the tenth bhūmi. Dwelling in this first bhūmi.

中，　　作大功德王；　以法化有情，　　慈心無損害。　統領贍部洲，　　化行靡不及；　皆令住大舍，　　成就佛智慧。　欲求最勝道，　　舍已國王位；　佛教中出家，　　勇猛勤修習。　得百三摩地，　　及見百諸佛；　震動百世界，　　遊行照亦爾。　成就百有情，　　能知百劫事，　入于百法門，　　示現百化身，　及現百菩薩，　　以為其眷屬。　若愿自在力，　　過是數無量；　我于地義中，　　略述其少分，　若欲廣分別，　　億劫不能盡。　菩薩最勝道，　　利益諸群生；　如是初地法，　　我今已說竟。」

菩薩離垢地第二

諸菩薩聞此，　　最勝微妙法；　其心盡清凈，　　一切皆欣慶。　悉從於座起，　　踴在虛空中；　普散上妙花，　　同時共稱讚：「善哉！金剛藏！　　大智無畏者，　善說於此地，　　菩薩所行法。」　解脫月菩薩，　　知眾心清凈，　樂聞第二地，　　所有諸行相。　即請金剛藏：　　「大慧愿演說，　佛子皆樂聞，　　所住第二地。」

爾時，金剛藏菩薩告眾菩薩言：「唯諸佛子！若是菩薩善瑩初地欲求第二菩薩智地，當起十種心之意樂。何等為十？所謂：正直意樂，柔軟意樂，堪能意樂，

【現代漢語翻譯】現代漢語譯本在其中，他成為偉大的功德之王；以佛法教化眾生，以慈悲心對待，不傷害任何生命。他統治著整個贍部洲（Jambudvipa，指人類居住的世界），教化普及到每一個角落；使所有眾生安住于大舍（Mahatyaga，偉大的佈施）之中，最終成就佛陀的智慧。爲了尋求最殊勝的道，他捨棄了國王的地位；在佛教中出家，勇猛精進地修行。他獲得了百種三摩地（Samadhi，禪定），並且見到了百位佛陀；他能震動百個世界，他的光明也照耀百個世界。他成就了百位有情眾生，能夠知曉百劫（Kalpa，極長的時間單位）的事情，進入百種法門，示現百種化身，並且顯現百位菩薩作為他的眷屬。如果想要自在的力量，那將超過這個數量，無量無邊；我在這裡只是簡略地講述了他在初地（Bhumis，菩薩修行的十個階段）中的少部分功德，如果想要詳細地分別講述，即使經過億劫也無法說完。菩薩最殊勝的道，是爲了利益一切眾生；關於初地菩薩的修行方法，我已經講述完畢。」

菩薩離垢地第二

諸位菩薩聽聞了這最殊勝微妙的佛法；他們的內心都變得清凈，一切都感到歡喜慶幸。他們都從座位上站起來，躍升到虛空中；普遍散佈著上妙的花朵，同時共同稱讚：『善哉！金剛藏（Vajragarbha，菩薩名）！您是大智無畏者，善於講述這初地菩薩所修行的法門。』解脫月菩薩（Mokshachandra，菩薩名），知道大眾內心清凈，樂於聽聞第二地（Vimala，離垢地）所有修行的狀態。於是請問金剛藏菩薩：『大慧者，愿您演說，佛子們都樂於聽聞，菩薩所安住的第二地。』

這時，金剛藏菩薩告訴諸位菩薩說：『諸位佛子！如果菩薩善於修習初地，想要進入第二菩薩智地，應當發起十種心意樂。哪十種呢？就是：正直意樂，柔軟意樂，堪能意樂，

【English Translation】 English version In that, he becomes a great king of merit; He transforms sentient beings with Dharma, with a compassionate heart, causing no harm to any life. He rules over the entire Jambudvipa (the world inhabited by humans), his teachings reaching every corner; He causes all beings to dwell in Mahatyaga (great renunciation), ultimately achieving the wisdom of the Buddha. Seeking the most supreme path, he relinquishes his royal position; He leaves home in Buddhism, diligently and vigorously practicing. He attains a hundred Samadhis (meditative states), and sees a hundred Buddhas; He can shake a hundred worlds, and his light illuminates a hundred worlds. He brings a hundred sentient beings to fruition, is able to know the events of a hundred Kalpas (eons), Enters a hundred Dharma gates, manifests a hundred transformation bodies, And manifests a hundred Bodhisattvas as his retinue. If one desires the power of freedom, it would exceed this number, immeasurable and boundless; Here, I have only briefly described a small portion of his merits in the first Bhumi (stage of Bodhisattva practice), If one were to describe it in detail, even after billions of Kalpas, it could not be finished. The most supreme path of the Bodhisattva is for the benefit of all living beings; The methods of practice for the first Bhumi Bodhisattva, I have now finished speaking.』

The Second Bhumi of the Bodhisattva, the Stainless Ground

All the Bodhisattvas, having heard this most supreme and subtle Dharma; Their minds all became pure, and all felt joy and happiness. They all rose from their seats, leaping into the empty space; Scattering supreme and wonderful flowers everywhere, they praised in unison: 『Well done! Vajragarbha (Bodhisattva name)! You are the one of great wisdom and fearlessness, You have skillfully explained the Dharma practiced by the Bodhisattvas of this first Bhumi.』 Bodhisattva Mokshachandra (Bodhisattva name), knowing that the minds of the assembly were pure, Was eager to hear about all the states of practice of the second Bhumi (Vimala, the Stainless Ground). He then asked Bodhisattva Vajragarbha: 『Great wise one, may you expound, The Buddha's children are all eager to hear about the second Bhumi where the Bodhisattvas dwell.』

At that time, Bodhisattva Vajragarbha said to all the Bodhisattvas: 『O sons of the Buddha! If a Bodhisattva is skilled in practicing the first Bhumi and wishes to enter the second Bhumi of Bodhisattva wisdom, he should generate ten kinds of aspirations. What are the ten? They are: the aspiration of integrity, the aspiration of gentleness, the aspiration of capability,

調伏意樂，寂滅意樂，賢善意樂，不雜意樂，無顧戀意樂，勝妙意樂，廣大意樂。起此十種心意樂已，即得安住菩薩第二離垢地中。唯諸佛子！菩薩住此離垢地時，自性成就十善業道，遠離殺生棄捨刀、杖，不懷瞋恨，有慚、有愧仁恕具足，于諸有情有命之者，常有慈愍利樂之心；而此菩薩尚以計度于有命者不作惱害，何況於他諸有情所起有情想，正意思惟以粗身業而行殺害。離不與取，于自財位常知止足，有愍不壞他世財位，若物屬他有他物想，終不於此發起盜心；乃至草葉不與不取，何況其餘諸資生具。離欲邪行，于自妻屬常知止足，不求他妻，于屬他女及他妻妾親族媒定法所護女尚不發生貪染之心，何況彼此二形交婚或於非道。離虛誑語，常作實語、真語、時語，乃至夢中亦不能覆見忍樂照以誑他意出虛誑語，何況故犯。離離間語，為諸有情常不破壞，無惱害故而修正行，不將此語為破彼故而向彼說，不將彼語為破此故而向此說；于未壞者令不破壞，已破壞者令不增長；不喜離間、不樂離間、不說離間語，若實若不實。離粗惡語，謂所有語蜇螫粗獷磣刺於他，令他瞋恨背面慘厲，庸淺鄙惡不可樂聞，聞者不悅瞋忿所出；如火燒心令生怨結，意起熱惱不可愛樂，能壞自他心心相續，如是等語悉皆遠離；常作潤澤柔

軟悅意，深可樂聞，聞者生喜，善入於心，風雅典則多人愛樂，多人悅樂，令心踴躍，令心悅豫，能凈自他心相續語。離雜穢語，善思審語、時語、真語、義語、法語、順道理語、巧調伏語、有分段語、隨時籌量有緣起語，乃至戲笑尚恒思審，何況故出散亂之言。其心無貪，於他欲樂及他財位、他資具中，不起貪愛，不求、不願、不生貪心。心無瞋恚，常於一切諸有情類，發起慈心及利益心、憐愍心、安樂心、潤澤心、攝益一切世間之心，永離忿恨、嫉妒、瞋恚，常思順行仁慈祐益性，得正見隨順正道。舍離種種占卜、吉兇、邪戒者見，其見正真無諂無誑，于佛、法、僧起定意樂。

「唯諸佛子！菩薩如是無間、無缺護持十善業道之時，引發如是心之意樂，有情所有險穢惡趣深坑施設，此悉皆由受行十種不善業道；是故我當自住正行，亦勸於他住于正行。所以者何？若自不能修行正行，令他修者無有是處。復作是念：『由現受十不善業道，有捺落迦、傍生、鬼趣。復由現受十善業道，方有人趣乃至有頂受生差別。從此已上由慧行相修習，即此十善業道心狹劣故，怖三界故，闕大悲故，從他聞聲而解了故，隨聲聞行故，成聲聞乘。又從此上修治清凈十善業道，非他所引自覺悟故，闕大悲方便故，悟解甚深緣起性故

，成獨覺乘。復從此上修治清凈十善業道，由心廣大無限量故，具悲愍故，方便善巧之所攝故，發大愿故，不捨一切諸有情故，現觀如來無量智故，能成菩薩諸地清凈到彼岸凈廣大正行。又此上上十善業道，以一切種得清凈故，乃至能成諸佛十力及餘一切佛法修證，是故我今于同出離，遍於一切行相清凈出離之中應作加行。』

「唯諸佛子！菩薩轉更應如是學。複次，十種不善業道，以由上品積集多作為捺洛迦因；由中品故為傍生因；由軟品故為鬼界因。害生將導于捺落迦，將導傍生，將導鬼界；若復人中受生，引二種果：一者、短命；二者、多病。不與取將導于捺落迦，將導傍生，將導鬼界；若復人中受生，引二種果：一者、乏少資財；二者、共分資財。于欲邪行將導于捺落迦，將導傍生，將導鬼界；若復人中受生，引二種果：一者、妻不貞良；二者、眷屬不可依怙。虛誑語將導于捺落迦，將導傍生，將導鬼界；若復人中受生，引二種果：一者、多被誹謗；二者、為他所誑。離間語將導于捺落迦，將導傍生，將導鬼界；若復人中受生，引二種果：一者、眷屬乖離；二者、多被毀呰。粗惡語將導于捺落迦，將導傍生，將導鬼界；若復人中受生，引二種果：一者、聞不可意；二者、言多諍訟。雜穢語將導于捺落迦

，將導傍生，將導鬼界；若復人中受生，引二種果：一者、言無人受；二者、辯不明瞭。貪慾將導于捺落迦，將導傍生，將導鬼界；若復人中受生，引二種果：一者、心不知足；二者、多欲無厭。瞋恚將導于捺落迦，將導傍生，將導鬼界；若復人中受生，引二種果：一者、常被他人求其長短；二者、恒被於他之所惱害。邪見將導于捺落迦，將導傍生，將導鬼界；若復人中受生，引二種果：一者、墮在邪見；二者、心多諂誑。如是此十不善業道能生此等無量無邊諸大苦蘊；是故我今永離此十不善業道，于內法苑賞玩法樂，即此菩薩自善安住十善業道，亦勸於他令住其中。

「複次，菩薩于有情所轉更發起利益心、安樂心、悲心、憐愍心、攝受心、守護心、自己心、軌範心、發起師心。此作是念：『苦哉！有情墮在邪見，隨邪思量，順邪意樂，行於僻路稠林之中；我應令彼歸於正趣正見之道，令得安住如實法中。是諸有情互相乖離違諍欺凌，常無間斷，忿恨熾然；我當令彼住于無上大慈之中。是諸有情心無厭足，希求他財邪命自活；我當令彼住于清凈身、語、意業正命法中。是諸有情隨貪、瞋、癡因緣而轉，常以種種煩惱火焰之所燒爇，不復訪求出要方便；我當令彼除滅一切煩惱熾火，住無災患清涼涅槃。是諸有情

【現代漢語翻譯】現代漢語譯本：將導致墮入傍生道（畜生道），將導致墮入鬼道；如果再在人道受生，會引來兩種果報：一是，言語無人相信；二是，辯論不清不楚。貪慾將導致墮入捺落迦（地獄），將導致墮入傍生道，將導致墮入鬼道；如果再在人道受生，會引來兩種果報：一是，內心不知滿足；二是，慾望過多而沒有厭足。瞋恚將導致墮入捺落迦，將導致墮入傍生道，將導致墮入鬼道；如果再在人道受生，會引來兩種果報：一是，常常被他人挑剔缺點；二是，總是被他人惱害。邪見將導致墮入捺落迦，將導致墮入傍生道，將導致墮入鬼道；如果再在人道受生，會引來兩種果報：一是，墮入邪見之中；二是，內心多虛偽欺詐。像這樣，這十種不善業道能夠產生如此無量無邊的各種大苦蘊；因此我現在永遠遠離這十種不善業道，在內心的佛法園林中賞玩佛法的快樂，也就是這位菩薩自己安住於十善業道，也勸導他人安住其中。其次，菩薩對於眾生，進一步發起利益之心、安樂之心、悲憫之心、憐惜之心、攝受之心、守護之心、如同自己之心、行爲規範之心、發起導師之心。他這樣想：『可悲啊！眾生墮入邪見，隨著邪惡的思量，順從邪惡的意願，行走在偏僻的道路和茂密的叢林之中；我應當讓他們歸向正道正見，讓他們安住在真實的佛法之中。這些眾生互相乖離、爭鬥、欺凌，常常沒有間斷，憤怒熾盛；我應當讓他們安住在無上的大慈之中。這些眾生內心沒有滿足，貪求他人的財富，用不正當的手段謀生；我應當讓他們安住在清凈的身、語、意業和正當的謀生之道中。這些眾生隨著貪、瞋、癡的因緣而轉動，常常被各種煩惱的火焰所燒灼，不再尋求解脫的方法；我應當讓他們消除一切煩惱的火焰，安住在沒有災患的清涼涅槃之中。這些眾生

【English Translation】 English version: will lead to rebirth in the realm of animals, will lead to rebirth in the realm of ghosts; if reborn among humans, it will bring two kinds of consequences: first, one's words will not be believed; second, one's arguments will be unclear. Greed will lead to rebirth in Naraka (hell), will lead to rebirth in the realm of animals, will lead to rebirth in the realm of ghosts; if reborn among humans, it will bring two kinds of consequences: first, the mind will not know contentment; second, desires will be excessive and insatiable. Anger will lead to rebirth in Naraka, will lead to rebirth in the realm of animals, will lead to rebirth in the realm of ghosts; if reborn among humans, it will bring two kinds of consequences: first, one will often be criticized by others; second, one will always be harmed by others. Wrong views will lead to rebirth in Naraka, will lead to rebirth in the realm of animals, will lead to rebirth in the realm of ghosts; if reborn among humans, it will bring two kinds of consequences: first, one will fall into wrong views; second, the mind will be full of deceit and falsehood. Thus, these ten non-virtuous paths of action can generate such immeasurable and boundless great aggregates of suffering; therefore, I now forever abandon these ten non-virtuous paths of action, and in the inner garden of Dharma, I enjoy the pleasure of the Dharma, that is, this Bodhisattva himself dwells in the ten virtuous paths of action, and also encourages others to dwell in them. Furthermore, the Bodhisattva, towards sentient beings, further generates a mind of benefit, a mind of peace, a mind of compassion, a mind of pity, a mind of acceptance, a mind of protection, a mind like one's own, a mind of discipline, and a mind of a teacher. He thinks thus: 'Alas! Sentient beings have fallen into wrong views, following wrong thoughts, complying with wrong intentions, walking in secluded paths and dense forests; I should lead them back to the right path and right view, and let them dwell in the true Dharma. These sentient beings are mutually estranged, fighting, and bullying each other, constantly without interruption, with anger blazing; I should let them dwell in the supreme great compassion. These sentient beings have no contentment in their hearts, greedily seeking the wealth of others, and making a living by improper means; I should let them dwell in the pure actions of body, speech, and mind, and in the right way of making a living. These sentient beings are driven by the causes and conditions of greed, anger, and ignorance, constantly burned by the flames of various afflictions, and no longer seek a way out; I should let them extinguish all the flames of afflictions and dwell in the cool Nirvana without calamities. These sentient beings

癡昏翳瞙無明黑暗之所覆蔽，入在廣大黑暗稠林，遠離慧明墮大暗處，趣入見取險難之路；我當令彼得無障礙清凈慧眼，能知一切法如實性，不隨他教。是諸有情馳騁生死曠野險道，將墮地獄、傍生、餓鬼惡趣深坑，投妄惡見邪見絙網，愚癡榛梗之所覆蔽，行邪僻路，喪失慧目，闕大導師，有非出離想游波旬境，劫賊所擒遠離大悲善巧導者，趣入諸魔意樂稠林，去佛意樂極為深遠；此諸有情我當從彼如是生死曠野險難救拔濟度，令得安住一切智智無畏大城。是諸有情沒大瀑流，波浪淪溺入欲有見，無明瀑流㳂生死駛愛河漂轉，湍馳奔激不暇觀察，隨順欲恚害覺瀰漫，身見羅剎之所執持，趣入欲習氣洄澓旋返，于中沉溺欣樂淤泥洪濤漂擲，我慢灘渚無有依怙，不能超越六處聚落，遠離善巧能濟度者；我以大悲善根勢力，救拔令住于無災患離塵寂靜，無諸恐怖一切智洲。是諸有情閉在於彼多苦愁惱憂，隨非愛愛憎連縛，常與愁嘆相應隨轉，渴愛械鋜之所撿系，無明昏暗稠林，覆障三界牢獄；我當令彼永離三界，住無障礙究竟涅槃。是諸有情執著於我，從蘊執藏不能勝進，隨順四種顛倒而行，依止六處空曠聚落，被四大種毒蛇迫逐，五蘊怨賊之所嬈害，受無量苦；我當令彼住于最勝無依著處，謂于離障無餘涅槃。是諸有情勝

【現代漢語翻譯】現代漢語譯本：被癡迷、昏聵、矇蔽和無明的黑暗所覆蓋，他們進入廣闊黑暗的稠密森林，遠離智慧的光明，墮入巨大的黑暗之處，走向充滿錯誤見解的危險道路；我應當讓他們獲得無障礙的清凈智慧之眼，能夠如實地瞭解一切法的真實本性，不隨從他人的教導。這些有情眾生在生死曠野的險道上奔波，將要墮入地獄、畜生、餓鬼的惡趣深坑，被虛妄的惡見和邪見的羅網所束縛，被愚癡的荊棘所覆蓋，行走在邪僻的道路上，喪失了智慧的眼睛，缺少偉大的導師，懷著非出離的想法在波旬（魔王）的境界中游蕩，被劫賊所擒，遠離了大悲善巧的引導者，走向諸魔意樂的稠密森林，與佛陀的意樂相去甚遠；我應當將這些有情眾生從這樣的生死曠野險難中救拔出來，讓他們安住在一切智智的無畏大城中。這些有情眾生沉沒在巨大的瀑流中，被波浪淹沒，陷入對欲有的見解，在無明的瀑流中，沿著生死的湍急愛河漂流，奔騰激盪，沒有時間觀察，順應著慾望、嗔恨和傷害的感受瀰漫，被身見的羅剎所執持，走向慾望的習氣漩渦，在其中沉溺，欣喜于淤泥，被洪濤拋擲，在傲慢的灘涂上沒有依靠，不能超越六處（眼、耳、鼻、舌、身、意）的聚落，遠離了善巧的救度者；我以大悲的善根力量，救拔他們，讓他們安住在沒有災患、遠離塵埃的寂靜之地，在沒有恐懼的一切智洲。這些有情眾生被囚禁在充滿痛苦、憂愁和煩惱的地方，被非愛和愛憎的束縛所纏繞，常常與憂愁和嘆息相應而轉，被渴愛的枷鎖所束縛，在無明昏暗的稠密森林中，覆蓋著三界的牢獄；我應當讓他們永遠脫離三界，安住在無障礙的究竟涅槃。這些有情眾生執著于自我，從五蘊（色、受、想、行、識）的執著中不能超越，順應著四種顛倒（常、樂、我、凈）而行，依止六處空曠的聚落，被四大種（地、水、火、風）的毒蛇所逼迫，被五蘊的怨賊所擾害，遭受無量的痛苦；我應當讓他們安住在最殊勝的無依著之處，即是遠離障礙的無餘涅槃。

【English Translation】 English version: Covered by the darkness of delusion, confusion, obscurity, and ignorance, they enter a vast, dark, dense forest, far from the light of wisdom, falling into a great dark place, heading towards the perilous path of wrong views; I shall enable them to obtain the unobstructed, pure eye of wisdom, capable of knowing the true nature of all dharmas as they are, not following the teachings of others. These sentient beings rush about on the dangerous paths of the wilderness of birth and death, about to fall into the deep pits of hell, animals, and hungry ghosts, bound by the nets of false evil views and wrong views, covered by the thorns of ignorance, walking on crooked paths, losing the eyes of wisdom, lacking a great guide, harboring thoughts of non-liberation, wandering in the realm of Mara (the demon king), captured by robbers, far from the compassionate and skillful guide, heading into the dense forest of the desires of demons, extremely far from the desires of the Buddha; I shall rescue and deliver these sentient beings from such dangerous difficulties of the wilderness of birth and death, enabling them to dwell in the fearless great city of all-knowing wisdom. These sentient beings are submerged in a great waterfall, drowned by the waves, falling into views of existence, in the waterfall of ignorance, drifting along the swift river of love in birth and death, rushing and surging, without time to observe, following the pervasive feelings of desire, hatred, and harm, held by the Rakshasa of self-view, heading into the whirlpool of the habits of desire, drowning within it, delighting in the mud, tossed by the great waves, without refuge on the shores of arrogance, unable to transcend the settlements of the six senses (eye, ear, nose, tongue, body, mind), far from the skillful deliverer; with the power of the roots of great compassion, I shall rescue them, enabling them to dwell in the peaceful place free from calamities and dust, in the all-knowing continent without fear. These sentient beings are imprisoned in places full of suffering, sorrow, and distress, bound by the ties of non-love and love-hatred, constantly turning in accordance with sorrow and sighing, bound by the shackles of craving, in the dense forest of the darkness of ignorance, covering the prison of the three realms; I shall enable them to forever escape the three realms, dwelling in the unobstructed ultimate Nirvana. These sentient beings are attached to the self, unable to transcend from the attachment to the aggregates (form, feeling, perception, mental formations, consciousness), acting in accordance with the four inversions (permanence, pleasure, self, purity), relying on the empty settlements of the six senses, pursued by the poisonous snakes of the four great elements (earth, water, fire, wind), harassed by the enemy robbers of the five aggregates, suffering immeasurable pain; I shall enable them to dwell in the most supreme place of non-attachment, which is the unobstructed, remainderless Nirvana.

解下劣怯弱狹小，聞興無上一切智心，設求出離唯發聲聞、獨覺乘意；我當令觀微妙佛法，住于廣大無上道心。』

「唯諸佛子！菩薩如是隨順凈戒力所住持，善巧引發諸所作事；住于菩薩離垢地時，由廣大見及由願力，現見多佛、多百佛、多千佛、多百千佛、多百千那庾多佛、多俱胝佛、多百俱胝佛、多千俱胝佛、多百千俱胝那庾多佛，菩薩見是如來、應供、正等覺已，悉以廣大增上意樂，恭敬、尊重、承事、供養，奉施衣服、飲食、臥具、病緣醫藥、諸資生具，奉獻菩薩諸妙樂具，于僧伽眾而作恭敬。以此善根迴向無上正等菩提，于諸如來正等覺所，以尊重心復更咨受十善業道，隨其所受乃至菩提終不忘失。由是菩薩于無量劫、無量百劫、無量千劫、無量百千劫、無量俱胝劫、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那庾多劫，遠離慳吝犯戒垢故，佈施、凈戒清凈成滿。唯諸佛子！譬如真金置礬石中，如法煉已，離一切垢轉復明凈；菩薩住此離垢地中亦復如是，于無量百千俱胝那庾多劫遠離慳吝犯戒垢故，佈施、凈戒清凈成滿；然此菩薩四攝法中愛語偏多，十到彼岸中戒到彼岸而為增上，余到彼岸隨力隨分非不修行。

「唯諸佛子！是名略說菩薩第二離垢地也。菩薩住此受生多

【現代漢語翻譯】現代漢語譯本：『如果有人心懷卑劣、怯懦、狹隘，聽聞無上一切智的心生起，即使尋求出離，也只發聲聞、獨覺乘的意願；我應當讓他們觀察微妙的佛法，安住于廣大無上的道心。』『諸位佛子！菩薩如此隨順清凈戒律的力量而安住，善巧地引發各種所作之事；當安住于菩薩的離垢地時，由於廣大的見解和願力，能夠親見許多佛、許多百佛、許多千佛、許多百千佛、許多百千那庾多（Nayuta，數量單位，意為億）佛、許多俱胝（Koti，數量單位，意為千萬）佛、許多百俱胝佛、許多千俱胝佛、許多百千俱胝那庾多佛。菩薩見到這些如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等覺（Samyaksambuddha，完全覺悟的佛）之後，都以廣大增上的意樂，恭敬、尊重、承事、供養，奉獻衣服、飲食、臥具、治病醫藥、各種生活資具，奉獻菩薩各種美妙的享樂用具，對僧伽（Samgha，佛教僧團）大眾也恭敬供養。以此善根迴向無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟），在諸如來正等覺之處，以尊重的心再次接受十善業道，隨其所受，乃至菩提終不忘失。因此，菩薩在無量劫、無量百劫、無量千劫、無量百千劫、無量俱胝劫、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那庾多劫中，遠離慳吝和犯戒的污垢，佈施和凈戒清凈圓滿。諸位佛子！譬如真金放在礬石中，如法煉製后，去除一切污垢，變得更加明亮潔凈；菩薩安住于這離垢地中也是如此，在無量百千俱胝那庾多劫中遠離慳吝和犯戒的污垢，佈施和凈戒清凈圓滿；然而這位菩薩在四攝法中，愛語（Priyavacana，以慈愛之語待人）偏多，在十到彼岸（Paramita，到達彼岸的方法）中，戒到彼岸（Shila-paramita，持戒的圓滿）最為增上，其餘到彼岸也隨力隨分地修行，並非不修行。『諸位佛子！這便是簡略地說明菩薩的第二離垢地。菩薩安住於此，受生多』

【English Translation】 English version: 'If there are those who are inferior, timid, and narrow-minded, upon hearing of the mind of unsurpassed all-knowing wisdom, even if they seek liberation, they only generate the intention of a Shravaka (Hearer) or Pratyekabuddha (Solitary Buddha); I shall cause them to contemplate the subtle Dharma, and abide in the vast, unsurpassed mind of the Path.' 'O sons of the Buddhas! Bodhisattvas, thus abiding by the power of pure precepts, skillfully initiate all actions; when abiding in the Bodhisattva's Stainless Ground, due to vast vision and the power of vows, they directly see many Buddhas, many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of thousands of Nayuta (a unit of large number) Buddhas, many Koti (a unit of large number) Buddhas, many hundreds of Koti Buddhas, many thousands of Koti Buddhas, many hundreds of thousands of Koti Nayuta Buddhas. Having seen these Tathagatas (One who has thus come, an epithet of the Buddha), Arhats (Worthy One, one who is free from defilements), and Samyaksambuddhas (Perfectly Enlightened Ones), the Bodhisattvas, with vast and superior intention, respectfully honor, serve, and make offerings, presenting clothing, food, bedding, medicine for illness, and various necessities of life, offering the Bodhisattvas various wonderful objects of enjoyment, and making offerings to the Sangha (Buddhist monastic community). With these roots of virtue, they dedicate them towards unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi), and at the places of the Tathagatas, the Samyaksambuddhas, with respectful minds, they receive again the ten paths of wholesome actions, and according to what they have received, they will not forget them until enlightenment. Therefore, Bodhisattvas, in countless kalpas (eons), countless hundreds of kalpas, countless thousands of kalpas, countless hundreds of thousands of kalpas, countless Koti kalpas, countless hundreds of Koti kalpas, countless thousands of Koti kalpas, countless hundreds of thousands of Koti kalpas, countless hundreds of thousands of Koti Nayuta kalpas, are free from the defilements of stinginess and breaking precepts, and their giving and pure precepts are completely fulfilled. O sons of the Buddhas! Just as pure gold, when placed in alum and refined according to the method, is freed from all impurities and becomes even more bright and pure; so too, Bodhisattvas abiding in this Stainless Ground, in countless hundreds of thousands of Koti Nayuta kalpas, are free from the defilements of stinginess and breaking precepts, and their giving and pure precepts are completely fulfilled; however, among the four means of gathering, these Bodhisattvas are particularly inclined towards loving speech (Priyavacana), and among the ten perfections (Paramita), the perfection of precepts (Shila-paramita) is most enhanced, while the other perfections are practiced according to their capacity, not without practice. 'O sons of the Buddhas! This is a brief explanation of the Bodhisattva's second Stainless Ground. Bodhisattvas abiding in this ground are born in many'

作轉輪聖王，得法自在，七寶具足，有自在力，能除有情犯戒之垢，善巧令彼有情安處十善業道。諸所作業或以佈施、或以愛語、或以利行、或以同事，此等一切悉皆不離佛作意、法作意、僧伽作意、菩薩作意、菩薩行作意、到彼岸作意、諸地作意、無所畏作意、不共佛法作意，乃至不離一切行相勝妙相應一切智智作意。復作愿言：『我當一切諸有情中，為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至愿得一切智智所依止處。若樂發起如是精進，棄捨一切家屬財位，歸佛聖教凈信出家。既出家已，一剎那頃瞬息須臾，能證菩薩千三摩地，能見千佛，彼佛加持皆能解了。能動千世界，能往千剎土，能照千世界，成就千有情，能住壽千劫，於前后際能入千劫，于千法門能正思擇，示現千身，身皆能現千菩薩眷屬圍繞。自此以去是諸菩薩，有願力者由勝愿故，所有遊戲或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或勝解、或所作，此等乃至爾所百千俱胝那庾多劫，不易可數。』」

爾時，金剛藏菩薩欲重宣此義而說頌言：

「正直柔軟及堪能，　　調伏寂滅與賢善；　無雜無戀勝廣大，　　以十意樂入二地。　住此成就戒功德，　　遠離殺生無惱害，　離不

【現代漢語翻譯】現代漢語譯本：

『（菩薩）成為轉輪聖王（擁有統治世界的理想君主），獲得佛法的自在，七寶（象徵王權的七種寶物）具足，擁有自在的力量，能夠去除眾生違犯戒律的污垢，善巧地引導他們安住於十善業道（身口意三方面的十種善行）。他們所做的一切，無論是佈施、愛語、利行、還是同事（四攝法，菩薩度化眾生的四種方法），都始終不離對佛的作意（專注）、對法的作意、對僧伽的作意、對菩薩的作意、對菩薩行的作意、對到達彼岸的作意、對諸地的作意、對無所畏的作意、對不共佛法（佛獨有的教法）的作意，乃至不離與一切行相（修行的方式）勝妙相應的對一切智智（佛的智慧）的作意。他們還發愿說：『我應當在一切眾生中，成為首領、成為最勝者、成為殊勝者、成為美妙者、成為最微妙者、成為至上者、成為無上者、成為引導者、成為將領、成為統帥，乃至愿能得到一切智智所依止之處。』如果樂於發起這樣的精進，他們就會捨棄一切家屬和財富地位，歸依佛陀的聖教，以清凈的信心出家。出家之後，在一剎那、瞬息之間，就能證得菩薩的千種三摩地（禪定），能見到千佛，並且能夠理解諸佛的加持。他們能震動千個世界，能前往千個佛土，能照耀千個世界，成就千個眾生，能住世千劫，能在前後際（過去和未來）進入千劫，能對千種法門進行正確的思擇，示現千種身形，每個身形都能顯現千個菩薩眷屬圍繞。從這裡開始，這些菩薩，有願力的菩薩，由於殊勝的願力，他們所有的遊戲，無論是身體、光明、神通、眼睛、境界、音聲、行為、莊嚴、勝解（深刻的理解）、還是所作所為，這些乃至經過百千俱胝那由他劫（極長的時間），都難以計數。」

「那時，金剛藏菩薩想要重申這個意義，就說了以下偈頌：

『正直、柔軟且堪能，調伏、寂滅與賢善；無雜、無戀、勝廣大，以十意樂入二地。住此成就戒功德，遠離殺生無惱害，離不』 English version:

'Becoming a Chakravartin king (an ideal monarch who rules the world), they attain freedom in the Dharma, possess the seven treasures (seven precious objects symbolizing royal power), have the power of self-mastery, and are able to remove the defilements of beings who have violated precepts. They skillfully guide those beings to abide in the ten paths of wholesome action (ten virtuous deeds in body, speech, and mind). All their actions, whether giving, loving speech, beneficial conduct, or cooperation (the four means of attracting beings), are always inseparable from their attention to the Buddha, attention to the Dharma, attention to the Sangha, attention to the Bodhisattva, attention to the Bodhisattva's practice, attention to reaching the other shore, attention to the various stages, attention to fearlessness, attention to the unique teachings of the Buddha, and even inseparable from their attention to the all-knowing wisdom that is perfectly aligned with all aspects of practice. They also make the vow: 「I shall be the leader, the most excellent, the most distinguished, the most wonderful, the most subtle, the highest, the unsurpassed, the guide, the general, the commander among all beings, and even wish to attain the place where all-knowing wisdom is based.」 If they are happy to initiate such diligence, they will abandon all family and wealth, take refuge in the Buddha's teachings, and leave home with pure faith. Having left home, in an instant, a moment, they can realize a thousand samadhis (meditative states) of a Bodhisattva, see a thousand Buddhas, and understand the blessings of all Buddhas. They can shake a thousand worlds, go to a thousand Buddha lands, illuminate a thousand worlds, bring a thousand beings to fruition, live for a thousand kalpas, enter a thousand kalpas in the past and future, correctly discern a thousand Dharma teachings, manifest a thousand bodies, and each body can manifest a thousand Bodhisattva retinues surrounding them. From this point on, these Bodhisattvas, those with vows, due to their superior vows, all their plays, whether in body, light, supernatural powers, eyes, realms, sounds, actions, adornments, profound understanding, or deeds, these, even after hundreds of thousands of kotis of nayutas of kalpas (extremely long periods of time), are impossible to count.」

「At that time, Bodhisattva Vajragarbha, wishing to reiterate this meaning, spoke the following verses:

『Upright, gentle, and capable, tamed, peaceful, and virtuous; unmixed, unattached, superior, and vast, they enter the two stages with ten intentions. Abiding in this, they accomplish the merit of precepts, abstain from killing and causing no harm, abstain from not』

【English Translation】 English version:

'Becoming a Chakravartin king (an ideal monarch who rules the world), they attain freedom in the Dharma, possess the seven treasures (seven precious objects symbolizing royal power), have the power of self-mastery, and are able to remove the defilements of beings who have violated precepts. They skillfully guide those beings to abide in the ten paths of wholesome action (ten virtuous deeds in body, speech, and mind). All their actions, whether giving, loving speech, beneficial conduct, or cooperation (the four means of attracting beings), are always inseparable from their attention to the Buddha, attention to the Dharma, attention to the Sangha, attention to the Bodhisattva, attention to the Bodhisattva's practice, attention to reaching the other shore, attention to the various stages, attention to fearlessness, attention to the unique teachings of the Buddha, and even inseparable from their attention to the all-knowing wisdom that is perfectly aligned with all aspects of practice. They also make the vow: 「I shall be the leader, the most excellent, the most distinguished, the most wonderful, the most subtle, the highest, the unsurpassed, the guide, the general, the commander among all beings, and even wish to attain the place where all-knowing wisdom is based.」 If they are happy to initiate such diligence, they will abandon all family and wealth, take refuge in the Buddha's teachings, and leave home with pure faith. Having left home, in an instant, a moment, they can realize a thousand samadhis (meditative states) of a Bodhisattva, see a thousand Buddhas, and understand the blessings of all Buddhas. They can shake a thousand worlds, go to a thousand Buddha lands, illuminate a thousand worlds, bring a thousand beings to fruition, live for a thousand kalpas, enter a thousand kalpas in the past and future, correctly discern a thousand Dharma teachings, manifest a thousand bodies, and each body can manifest a thousand Bodhisattva retinues surrounding them. From this point on, these Bodhisattvas, those with vows, due to their superior vows, all their plays, whether in body, light, supernatural powers, eyes, realms, sounds, actions, adornments, profound understanding, or deeds, these, even after hundreds of thousands of kotis of nayutas of kalpas (extremely long periods of time), are impossible to count.」

「At that time, Bodhisattva Vajragarbha, wishing to reiterate this meaning, spoke the following verses:

『Upright, gentle, and capable, tamed, peaceful, and virtuous; unmixed, unattached, superior, and vast, they enter the two stages with ten intentions. Abiding in this, they accomplish the merit of precepts, abstain from killing and causing no harm, abstain from not』

與取、欲邪行，　　誑惡、乖離、雜穢語，　不貪財位常慈愍，　　正見直心無諂偽；　離險奢慢極調柔，　　依教而行不放逸。　地獄、傍生受眾苦，　　餓鬼燒然出猛焰；　一切皆由罪所致，　　我當離彼住法苑。　人中隨意得受生，　　乃至有頂諸喜樂；　聲聞、獨覺、佛乘道，　　皆因十善而成就。　如是思惟不放逸，　　自持凈戒教他護；　復見群生受眾苦，　　轉更增益大悲心。　凡愚邪智不正解，　　常懷忿恨多諍訟；　貪求境界無足期，　　我應令彼除三毒。　愚癡大暗所纏覆，　　入大險道邪見網；　生死曠野怨所拘，　　我應令彼摧魔賊。　四流漂盪心沒溺，　　三界禁系受眾苦；　計蘊為宅我在中，　　為欲度彼勤行道。　設求出離心下劣，　　舍于最上佛智慧；　我欲令彼住大乘，　　發勤精進無厭足。　菩薩住此集功德，　　見無量佛咸供養；　億劫修治善更明，　　如煉真金以礬石。　佛子住此作輪王，　　普化有情行十善；　所有善法皆修習，　　為成十力救於世。　欲舍王位及財寶，　　即棄居家依佛教；　勇猛精進一剎那，　　獲千等持見千佛。　所有種種神通力，　　此地菩薩皆能現；　願力所作復過此，　　無量自在度群

【現代漢語翻譯】現代漢語譯本不偷盜、不邪淫，不說謊、不挑撥離間、不說污穢的語言，不貪圖財物和地位，常懷慈悲之心，具有正見，心地正直，沒有虛偽。遠離危險、奢侈和傲慢，極其溫和柔順，遵循教誨而行，不放縱自己。地獄和畜生道眾生遭受各種痛苦，餓鬼道眾生被火焰燃燒。這一切都是由罪業造成的，我應當遠離這些，安住在佛法的園林中。在人道中可以隨意受生，乃至在有頂天也能享受各種喜樂。聲聞乘、獨覺乘、佛乘的修行道路，都是因為修持十善業而成就的。像這樣思考，不放縱自己，自己持守清凈的戒律，也教導他人守護戒律。又看到眾生遭受各種痛苦，更加增長自己的大悲心。凡夫愚昧，邪知邪見，不能正確理解佛法，常常懷有憤怒和怨恨，多有爭執。貪求外在的境界，永無滿足的時候，我應當讓他們去除貪、嗔、癡這三種毒。被愚癡的黑暗所纏繞覆蓋，進入危險的道路，陷入邪見的羅網。在生死的曠野中被怨恨所束縛，我應當讓他們摧毀魔賊。被四種煩惱的河流所漂盪，心沉溺其中，被三界的束縛所限制，遭受各種痛苦。執著於五蘊為家宅，認為『我』在其中，爲了度脫他們，我應當勤奮修行。如果有人追求解脫，但心志低下，捨棄了最上乘的佛陀智慧。我想要讓他們安住于大乘佛法，發起勤奮精進之心，永不滿足。菩薩安住於此，積累功德，見到無量諸佛，都去供養他們。經過億劫的修行，善根更加明亮，就像用礬石煉真金一樣。佛子安住於此，可以成為轉輪聖王，普遍教化眾生修行十善業。所有善法都去修習，爲了成就佛陀的十種力量，救度世間。想要捨棄王位和財寶，就立即捨棄家庭，依從佛陀的教誨。勇猛精進一剎那，就能獲得千種三昧，見到千尊佛。所有種種神通力量，此地的菩薩都能顯現。願力所成就的功德，還超過這些，能夠無量自在地度化眾生。

【English Translation】 English version Not stealing, not engaging in sexual misconduct, not lying, not sowing discord, not using harsh language, Not being greedy for wealth and position, always having compassion, having right view, being upright in heart, without hypocrisy. Staying away from danger, extravagance, and arrogance, being extremely gentle and compliant, following the teachings and not being lax. Beings in hell and the animal realm suffer various pains, beings in the hungry ghost realm are burned by flames. All of this is caused by sins, I should stay away from these and reside in the garden of Dharma. In the human realm, one can be reborn at will, and even in the highest heaven, one can enjoy various pleasures. The paths of the Sravaka (hearer), Pratyekabuddha (solitary buddha), and Buddha vehicles are all achieved by practicing the ten good deeds. Thinking like this, not being lax, keeping pure precepts oneself, and also teaching others to keep precepts. And seeing beings suffering various pains, further increasing one's great compassion. Ordinary people are foolish, with wrong knowledge and wrong views, unable to correctly understand the Dharma, often harboring anger and resentment, and having many disputes. Greedily seeking external realms, never being satisfied, I should make them remove the three poisons of greed, anger, and ignorance. Being entangled and covered by the darkness of ignorance, entering dangerous paths, falling into the net of wrong views. Being bound by resentment in the wilderness of birth and death, I should make them destroy the demon thieves. Being tossed by the four rivers of afflictions, the mind drowning in them, being restricted by the bonds of the three realms, suffering various pains. Clinging to the five aggregates as a home, thinking 'I' am in it, in order to liberate them, I should diligently practice. If someone seeks liberation but has a low aspiration, abandoning the supreme wisdom of the Buddha. I want to make them reside in the Mahayana (Great Vehicle) Dharma, generating diligent effort, never being satisfied. Bodhisattvas residing here accumulate merits, seeing countless Buddhas, and making offerings to them. After practicing for countless eons, the roots of goodness become brighter, like refining pure gold with alum. Buddha's disciples residing here can become wheel-turning kings, universally teaching beings to practice the ten good deeds. All good dharmas are practiced, in order to achieve the ten powers of the Buddha, to save the world. Wanting to abandon the throne and wealth, one immediately abandons the home, following the Buddha's teachings. With courageous diligence for a moment, one can obtain a thousand samadhis and see a thousand Buddhas. All kinds of supernatural powers, the Bodhisattvas in this stage can manifest. The merits achieved by the power of vows surpass these, being able to liberate beings with limitless freedom.

生。　一切世間利益者，　　所修菩薩最勝行；　如是第二地功德，　　為諸佛子已開演。」

菩薩離垢地第二竟

佛說十地經卷第二大正藏第 10 冊 No. 0287 佛說十地經

佛說十地經卷第三

大唐于闐三藏沙門尸羅達摩于北庭龍興寺譯

菩薩發光地第三

佛子聞此地行已，　　菩薩境界難思議；　靡不恭敬心歡喜，　　散花空中為供養。　贊言：「善哉！大仙主！　　慈心愍念諸有情；　善說智者律儀法，　　第二地中之行相。　是諸菩薩微妙行，　　真實無異無差別；　為欲利益諸群生，　　如是演說最清凈。　一切天人供養者，　　愿為演說第三地；　與法相應諸智業，　　如其境界為具闡。　大仙所有施、凈戒，　　安忍、精進、靜慮、慧，　及以方便慈悲道，　　佛清凈道愿皆說。」　時解脫月復請言：　　「無畏大師金剛藏！　愿說趣入第三地，　　柔和心者之功德。」

爾時，金剛藏菩薩告眾菩薩言：「唯諸佛子！若是菩薩，第二地中增上意樂善清凈已，欲入菩薩第三地者，當以十種心之意樂作意而入。何等為十？所謂：以清凈心意樂作意，以安住心意樂作意，以厭離心意樂作意，以離欲心意樂作意，以不

【現代漢語翻譯】現代漢語譯本『生。』『一切世間利益者，所修菩薩最勝行；如是第二地功德，為諸佛子已開演。』『菩薩離垢地第二竟』『佛說十地經卷第二』『大正藏第 10 冊 No. 0287 佛說十地經』『佛說十地經卷第三』『大唐于闐三藏沙門尸羅達摩于北庭龍興寺譯』『菩薩發光地第三』『佛子聞此地行已，菩薩境界難思議；靡不恭敬心歡喜，散花空中為供養。』『贊言：「善哉！大仙主！慈心愍念諸有情；善說智者律儀法，第二地中之行相。』『是諸菩薩微妙行，真實無異無差別；為欲利益諸群生，如是演說最清凈。』『一切天人供養者，愿為演說第三地；與法相應諸智業，如其境界為具闡。』『大仙所有施、凈戒，安忍、精進、靜慮、慧，及以方便慈悲道，佛清凈道愿皆說。」』『時解脫月復請言：「無畏大師金剛藏！愿說趣入第三地，柔和心者之功德。」』『爾時，金剛藏菩薩告眾菩薩言：「唯諸佛子！若是菩薩，第二地中增上意樂善清凈已，欲入菩薩第三地者，當以十種心之意樂作意而入。何等為十？所謂：以清凈心意樂作意，以安住心意樂作意，以厭離心意樂作意，以離欲心意樂作意，以不』

【English Translation】 English version 'Birth.' 'All those who benefit the world, practice the most excellent conduct of a Bodhisattva; thus, the merits of the second ground have been expounded for all the Buddha's children.' 'The Second Ground of the Bodhisattva, the Ground of Freedom from Defilement, is complete.' 'The Second Scroll of the Sutra of the Ten Grounds Spoken by the Buddha' 'Taisho Tripitaka Volume 10, No. 0287, The Sutra of the Ten Grounds Spoken by the Buddha' 'The Third Scroll of the Sutra of the Ten Grounds Spoken by the Buddha' 'Translated by the Tripiṭaka Master Śīladharma from Khotan of the Great Tang Dynasty at Longxing Temple in Beiting' 'The Third Ground of the Bodhisattva, the Ground of Radiance' 'Having heard of the practices of this ground, the Buddha's children, the realm of the Bodhisattva is inconceivable; all with reverence and joy, scatter flowers in the sky as offerings.' 'They praised, saying: 「Excellent! Great Sage Lord! With a compassionate heart, you pity all sentient beings; you have well explained the precepts of the wise, the characteristics of the practices in the second ground.」' 'These are the subtle practices of all Bodhisattvas, truly without difference or distinction; for the sake of benefiting all living beings, they are expounded in such a pure manner.' 'All the gods and humans who make offerings, wish to hear the explanation of the third ground; the wise actions that correspond with the Dharma, and the realm as it is, please explain in detail.' 'All the giving, pure precepts, patience, diligence, meditation, and wisdom that the Great Sage possesses, as well as the path of skillful means and compassion, may you explain all of the Buddha's pure path.」' 'Then, Liberation Moon requested again: 「Fearless Master Vajragarbha! Please explain the merits of entering the third ground, for those with gentle hearts.」' 'At that time, the Bodhisattva Vajragarbha addressed all the Bodhisattvas, saying: 「O Buddha's children! If a Bodhisattva, having purified the superior intention and aspiration in the second ground, wishes to enter the third ground of the Bodhisattva, they should enter with the intention and aspiration of ten kinds of minds. What are the ten? They are: entering with the intention and aspiration of a pure mind, with the intention and aspiration of a stable mind, with the intention and aspiration of a mind of detachment, with the intention and aspiration of a mind free from desire, with a mind not'

退心意樂作意，以堅固心意樂作意，以熾然心意樂作意，以勇健心意樂作意，以勝妙心意樂作意，以廣大心意樂作意，菩薩以是十心意樂作意，證入第三地中。唯諸佛子！菩薩住此第三地時，觀察一切諸有為行，皆見無常、有苦、不凈、不可依怙，終皆敗壞、不得久住，剎那生滅、前際不來、后際不去、現在不住。菩薩如是無倒觀察一切行時，復觀見身無有救者、無所依怙，與憂、與嘆、與惱相應，愛憎所繫多苦愁惱，無有停積。以貪、恚、癡猛火熾然共眾病長，見如是已，從一切行令心勝進趣如來智印。此菩薩見如來智不可思議，無等、無量、難得、無雜、無災、無惱，至無畏城不復退還，能救無量諸苦有情。菩薩如是見如來智無量利益、見一切行無量災患，則此轉更于有情所，發起十種心之意樂。何等為十？所謂：孤獨無依心之意樂，常恒貧窮心之意樂，以貪、恚、癡猛火熾然心之意樂，于有牢獄之所禁閉心之意樂，常無間斷以諸煩惱稠林所覆心之意樂，不能觀察心之意樂，無善法欲心之意樂，迷失佛法心之意樂，隨生死流心之意樂，失解脫道心之意樂，發此十種心之意樂。菩薩如是見有情界眾災患已，發大精進作是念言：『此諸有情，我應救濟應令解脫，應令清凈、應當拔出、應令趣入、應令安住、應令歡喜、

【現代漢語翻譯】現代漢語譯本以退卻之心意樂（退縮的心念）為對治，以堅固之心意樂（堅定的心念）為對治，以熾盛之心意樂（強烈的精進心）為對治，以勇猛之心意樂（勇敢的心念）為對治，以殊勝之心意樂（卓越的心念）為對治，以廣大之心意樂（寬廣的心念）為對治，菩薩以這十種心意樂為對治，證入第三地（發光地）。諸位佛子！菩薩安住于這第三地時，觀察一切有為之行（因緣和合的事物），都見到它們是無常的、是苦的、是不清凈的、是不可依賴的，最終都會敗壞、不能長久住留，剎那生滅、前際不來、后際不去、現在不住。菩薩像這樣如實地觀察一切行時，又觀察到身體沒有救護者、沒有依靠，與憂愁、嘆息、惱怒相應，被愛憎所束縛，充滿痛苦愁惱，沒有停息的時候。被貪、嗔、癡的猛火熾烈燃燒，與各種疾病一同增長。見到這些之後，從一切行中令心更加精進，趨向如來智印（佛的智慧印記）。這位菩薩見到如來智不可思議，無與倫比、無量無邊、難以獲得、沒有雜染、沒有災難、沒有煩惱，到達無畏之城（涅槃）不再退轉，能夠救度無量受苦的有情眾生。菩薩像這樣見到如來智的無量利益、見到一切行的無量災患，就更加對有情眾生，發起十種心之意樂。是哪十種呢？所謂：孤獨無依的心之意樂，常常貧窮的心之意樂，被貪、嗔、癡的猛火熾烈燃燒的心之意樂，被囚禁在牢獄中的心之意樂，常常不斷地被各種煩惱稠林所覆蓋的心之意樂，不能觀察的心之意樂，沒有善法欲的心之意樂，迷失佛法的心之意樂，隨生死流轉的心之意樂，失去解脫道的心之意樂，發起這十種心之意樂。菩薩像這樣見到有情眾生界的種種災患之後，發起大精進，這樣想：『這些有情眾生，我應當救濟他們，應當令他們解脫，應當令他們清凈，應當拔出他們的痛苦，應當令他們趣入正道，應當令他們安住于安樂，應當令他們歡喜。』

【English Translation】 English version Counteracting with the intention of a retreating mind, counteracting with the intention of a steadfast mind, counteracting with the intention of an ardent mind, counteracting with the intention of a courageous mind, counteracting with the intention of a superior mind, counteracting with the intention of a vast mind, the Bodhisattva, with these ten intentions, enters the third Bhumi (the Luminous Ground). O sons of the Buddhas! When the Bodhisattva dwells in this third Bhumi, observing all conditioned phenomena, he sees that they are impermanent, suffering, impure, unreliable, ultimately decaying, unable to remain for long, arising and ceasing in an instant, not coming from the past, not going to the future, and not abiding in the present. When the Bodhisattva thus observes all phenomena without distortion, he further sees that the body has no protector, no refuge, is associated with sorrow, lamentation, and distress, is bound by love and hatred, full of suffering and affliction, and has no cessation. It is fiercely burning with the fire of greed, hatred, and delusion, and grows together with various diseases. Having seen this, he makes his mind advance from all phenomena towards the seal of the Tathagata's wisdom (the mark of Buddha's wisdom). This Bodhisattva sees that the Tathagata's wisdom is inconceivable, incomparable, immeasurable, difficult to obtain, without impurities, without calamities, without afflictions, reaching the city of fearlessness (Nirvana) without turning back, and able to save countless suffering sentient beings. The Bodhisattva, having seen the immeasurable benefits of the Tathagata's wisdom and the immeasurable calamities of all phenomena, then further generates ten kinds of intentions towards sentient beings. What are these ten? They are: the intention of a lonely and helpless mind, the intention of a constantly impoverished mind, the intention of a mind fiercely burning with the fire of greed, hatred, and delusion, the intention of a mind imprisoned in a jail, the intention of a mind constantly covered by the dense forest of afflictions, the intention of a mind unable to observe, the intention of a mind without desire for good dharmas, the intention of a mind lost in the Buddha's teachings, the intention of a mind flowing with the cycle of birth and death, and the intention of a mind that has lost the path to liberation. He generates these ten intentions. Having seen the various calamities of the realm of sentient beings, the Bodhisattva generates great diligence, thinking: 'These sentient beings, I should save them, I should liberate them, I should purify them, I should extract them from suffering, I should lead them to the right path, I should settle them in peace, and I should make them joyful.'

應令愛樂、應令調伏、應令寂滅。』菩薩如是于彼諸行深心厭離，于諸有情興悲戀心，于佛妙智見大勝利，以如來智為所依止；為救有情勤修加行，作是思惟：『此諸有情墮在眾苦煩惱雜染，以何等道而能拔濟，令住究竟常樂涅槃？』即此菩薩便作是念：『此皆不離以無障礙智解脫處；此無障礙智解脫，不離一切法如實覺；此一切法如實覺悟，不離無行無生行慧；此慧光明，不離靜慮善巧抉擇妙慧觀察；復此靜慮善巧抉擇妙慧觀察，皆不離於多聞善巧。』菩薩以是善觀察智，專為訪求正法而行，日夜慕法聞法無厭，玩法、樂法、依法、靡法、住法、須法、怙法、歸法、法隨、法行。菩薩如是為求佛法修正行時，無有少物或資生具，或財穀倉庫而不能捨，於此終無難作之想，唯于說法補特伽羅生難遭想；為佛法故無有少分執受外物而不能捨，無少內物而不能捨，無有師長不誓承事，除慢、過慢，下意受行，無有身苦而不誓受。若聞佛法一四句頌歡喜踴躍，勝得三千大千世界充滿其中大珍寶聚。若聞一頌善說正法，歡喜勝得轉輪王位。聞未聞法是佛所說，能引正等覺、能凈菩薩行歡喜踴躍，勝得一切釋梵王等，住百千劫極尊貴位。設有告言：『我有一句佛所說法，能引正等覺、能凈菩薩行，汝今若能投極熾然大焰火坑受劇

【現代漢語翻譯】現代漢語譯本：'應當使他們喜愛，應當使他們調伏，應當使他們寂滅。'菩薩像這樣對那些諸行深切厭離，對一切有情生起悲憫愛戀之心，對佛陀的微妙智慧見到巨大的勝利，以如來的智慧作為依靠；爲了救度有情而勤奮修行，這樣思惟：『這些有情墮落在各種痛苦煩惱的雜染之中，用什麼樣的方法才能救拔他們，使他們安住于究竟常樂的涅槃呢？』這位菩薩便這樣想：『這一切都離不開以無障礙的智慧解脫之處；這無障礙的智慧解脫，離不開對一切法如實的覺悟；對一切法如實的覺悟，離不開無行無生的智慧；這智慧的光明，離不開靜慮（禪定）善巧抉擇的微妙智慧觀察；而這靜慮善巧抉擇的微妙智慧觀察，都離不開多聞善巧。』菩薩以這種善巧觀察的智慧，專心爲了尋求正法而修行，日夜渴慕佛法，聽聞佛法沒有厭倦，玩味佛法、喜愛佛法、依止佛法、不違背佛法、安住于佛法、需要佛法、依靠佛法、歸向佛法、隨順佛法、修行佛法。菩薩像這樣爲了尋求佛法修正行的時候，沒有絲毫的物品或者生活資具，或者財物倉庫而不能捨棄的，對此終究沒有難做之想，唯獨對說法的人產生難得一見的想法；爲了佛法，沒有絲毫執著的外物而不能捨棄，沒有絲毫執著的內物而不能捨棄，沒有哪位師長不發誓承事，去除驕慢、過分驕慢，謙卑地接受教誨並實行，沒有哪種身體的痛苦而不發誓承受。如果聽到佛法的一四句偈頌，歡喜踴躍，勝過得到充滿三千大千世界的巨大珍寶堆。如果聽到一頌善說正法，歡喜勝過得到轉輪王的地位。聽到未曾聽聞的佛法是佛陀所說，能夠引導證得正等覺、能夠清凈菩薩的修行，歡喜踴躍，勝過得到一切釋梵天王等，安住百千劫的極尊貴地位。假設有人告訴說：『我有一句佛陀所說的法，能夠引導證得正等覺、能夠清凈菩薩的修行，你現在如果能夠投入極度熾熱的大火焰坑中承受劇烈的痛苦，我便告訴你。』菩薩聽到這樣的話，不會因為畏懼痛苦而退縮，反而會更加歡喜踴躍，立即投入火坑，爲了聽聞佛法，不惜生命。菩薩像這樣，爲了尋求佛法，不惜一切，不顧身命，不畏懼任何困難，一心一意地追求佛法，最終必定能夠成就無上菩提。

【English Translation】 English version: 'They should be made to love, they should be made to be tamed, they should be made to be pacified.' The Bodhisattva, in this way, deeply detests those actions, develops a compassionate and loving heart towards all sentient beings, sees great victory in the Buddha's subtle wisdom, and relies on the wisdom of the Tathagata; to save sentient beings, he diligently cultivates practices, thinking: 'These sentient beings are fallen into the defilements of various sufferings and afflictions, by what path can they be rescued, and made to dwell in the ultimate, constant, blissful Nirvana?' This Bodhisattva then thinks: 'All of this is inseparable from the place of liberation through unobstructed wisdom; this unobstructed wisdom liberation is inseparable from the true realization of all dharmas; this true realization of all dharmas is inseparable from the wisdom of no-action and no-birth; the light of this wisdom is inseparable from the skillful discernment of meditative concentration and subtle wisdom observation; and this skillful discernment of meditative concentration and subtle wisdom observation are all inseparable from extensive learning and skill.' The Bodhisattva, with this skillful wisdom of observation, single-mindedly practices to seek the true Dharma, day and night longing for the Dharma, listening to the Dharma without weariness, savoring the Dharma, loving the Dharma, relying on the Dharma, not violating the Dharma, dwelling in the Dharma, needing the Dharma, depending on the Dharma, returning to the Dharma, following the Dharma, and practicing the Dharma. When the Bodhisattva is practicing to seek the Dharma in this way, there is nothing, whether it be material possessions or means of livelihood, or wealth and storehouses, that he cannot give up, and he has no thought that it is difficult to do so, but only has the thought that it is rare to encounter a person who teaches the Dharma; for the sake of the Dharma, there is no external object that he clings to that he cannot give up, no internal object that he clings to that he cannot give up, there is no teacher that he does not vow to serve, removing pride and excessive pride, humbly accepting teachings and practicing them, and there is no physical suffering that he does not vow to endure. If he hears a four-line verse of the Dharma, he rejoices and leaps for joy, surpassing the gain of obtaining a great treasure pile filling the three thousand great thousand worlds. If he hears a verse of well-spoken true Dharma, he rejoices surpassing the gain of obtaining the position of a wheel-turning king. Hearing the Dharma that has not been heard before, which is spoken by the Buddha, which can lead to the attainment of Right and Perfect Enlightenment, and which can purify the Bodhisattva's practice, he rejoices and leaps for joy, surpassing the gain of obtaining the most honored position of all the Shakra and Brahma kings, dwelling for hundreds of thousands of kalpas. Suppose someone were to say: 'I have a single phrase of the Dharma spoken by the Buddha, which can lead to the attainment of Right and Perfect Enlightenment, and which can purify the Bodhisattva's practice, if you can now throw yourself into a fiercely burning pit of fire and endure intense suffering, I will tell it to you.' The Bodhisattva, upon hearing such words, would not retreat out of fear of suffering, but would instead rejoice and leap for joy even more, immediately throwing himself into the fire pit, not hesitating to give up his life for the sake of hearing the Dharma. The Bodhisattva, in this way, for the sake of seeking the Dharma, spares nothing, disregards his life, does not fear any difficulties, and single-mindedly pursues the Dharma, and will ultimately surely achieve unsurpassed Bodhi.

苦者，當爲汝說。』菩薩聞已作是念言：『我為一句佛所說法，能引等正覺、能凈菩薩行，正使火坑量等三千大千世界，滿中熾火，我從梵天尚投身入，況小火坑。又復我等為求佛法，尚應久處大捺落迦諸險惡趣受大苦惱，況於人中諸餘小苦而不能受。』菩薩發起如是精進求正法已，如其所聞而能如理內審觀察。聞正法已，獨居靜處心自決了作是思惟：『以正修行法隨法行，方得名為隨順佛法，非但純以語業演說而得清凈。』菩薩住是發光地時，為欲修行法隨法行，離欲離諸惡不善法，有尋有伺，離生喜樂，入初靜慮具足安住。尋伺寂靜內等凈故一心趣故，無尋無伺定生喜樂，入第二靜慮具足安住。于喜離欲安住于舍，正念正知，有身受樂，於是處所，諸聖宣說具足舍念及以正知，住身受樂入第三靜慮具足安住。樂斷苦斷先喜憂沒，不苦不樂舍念清凈，入第四靜慮具足安住。又此菩薩超一切種色之想故，滅沒一切有對想故，以不作意種種想故，知無邊虛空，入空無邊處具足安住。超一切種空無邊處，知無邊識，入識無邊處具足安住。超一切種識無邊處，知無所有，入無所有處具足安住。超一切種無所有處，知非想非非想，入于非想非非想處具足安住。但為隨順法隨法行，不以樂著安足處也。

「複次，菩薩修慈

【現代漢語翻譯】現代漢語譯本：『苦諦，我應當為你們解說。』菩薩聽聞后這樣想：『我爲了佛陀所說的一句話，能夠引導我證得無上正等正覺，能夠清凈菩薩的修行，即使火坑的大小等同三千大千世界，裡面充滿熾熱的火焰，我從梵天也應當投身進入，更何況是小小的火坑。而且我們爲了求得佛法，尚且應該長久地處於大捺落迦（地獄）等險惡的去處，承受巨大的苦惱，更何況是在人間承受其他微小的苦難而不能忍受呢？』菩薩發起這樣的精進心求得正法后，如他所聽聞的那樣，能夠如理地在內心審視觀察。聽聞正法后，獨自居住在安靜的地方，內心自己決斷，這樣思惟：『以正確的修行，法隨法行，才能夠稱得上是隨順佛法，不僅僅是單純地用語言來演說就能夠得到清凈。』菩薩安住于發光地時，爲了修行法隨法行，遠離慾望，遠離各種惡和不善的法，有尋有伺，因遠離而生喜樂，進入初禪並具足安住。尋伺寂靜，內心平等清凈的緣故，一心專注的緣故，無尋無伺，由禪定而生喜樂，進入二禪並具足安住。離開喜悅的慾望，安住于舍，正念正知，有身體感受快樂，在這樣的處所，諸聖賢宣說具足舍念以及正知，安住于身體感受快樂，進入三禪並具足安住。快樂斷除，痛苦斷除，先前的喜悅和憂愁都消失了，不苦不樂，舍念清凈，進入四禪並具足安住。而且這位菩薩超越一切種類的色想，滅除一切有對想，因為不作意種種想，知道無邊的虛空，進入空無邊處並具足安住。超越一切種類的空無邊處，知道無邊的識，進入識無邊處並具足安住。超越一切種類的識無邊處，知道一無所有，進入無所有處並具足安住。超越一切種類的無所有處，知道非想非非想，進入非想非非想處並具足安住。只是爲了隨順法隨法行，而不是因為貪戀安住的處所。其次，菩薩修習慈心

【English Translation】 English version: 『The truth of suffering, I should explain to you.』 The Bodhisattva, having heard this, thought: 『For the sake of one word spoken by the Buddha, which can lead to the attainment of Supreme Perfect Enlightenment and purify the Bodhisattva's practice, even if a fire pit were the size of a three-thousand great thousand world system, filled with blazing flames, I would throw myself into it from the Brahma heaven, let alone a small fire pit. Moreover, for the sake of seeking the Dharma, we should endure great suffering in dangerous places such as the great Naraka (hell), let alone not be able to endure other small sufferings in the human realm.』 Having generated such diligence in seeking the true Dharma, the Bodhisattva, as he had heard, was able to examine and observe internally in accordance with the truth. Having heard the true Dharma, he dwelt alone in a quiet place, and having made a decision in his heart, he thought: 『Only by practicing correctly, by practicing the Dharma in accordance with the Dharma, can one be called to be in accordance with the Buddha's Dharma, not merely by speaking with words can one attain purity.』 When the Bodhisattva dwelt in the Luminous Ground, in order to practice the Dharma in accordance with the Dharma, he abandoned desires, abandoned all evil and unwholesome dharmas, with initial thought and sustained thought, joy and happiness born of detachment, entered the first dhyana and dwelt in it completely. With the cessation of initial and sustained thought, because of inner equality and purity, because of one-pointedness, without initial and sustained thought, joy and happiness born of samadhi, he entered the second dhyana and dwelt in it completely. Having abandoned the desire for joy, dwelling in equanimity, with mindfulness and clear comprehension, experiencing bodily pleasure, in this place, the noble ones declare the complete equanimity and mindfulness and clear comprehension, dwelling in bodily pleasure, he entered the third dhyana and dwelt in it completely. With the cessation of pleasure, the cessation of pain, the previous joy and sorrow having vanished, neither pain nor pleasure, equanimity and purity of mindfulness, he entered the fourth dhyana and dwelt in it completely. Moreover, this Bodhisattva, having transcended all kinds of perceptions of form, having extinguished all perceptions of resistance, because of not attending to various perceptions, knowing infinite space, entered the sphere of infinite space and dwelt in it completely. Having transcended all kinds of spheres of infinite space, knowing infinite consciousness, he entered the sphere of infinite consciousness and dwelt in it completely. Having transcended all kinds of spheres of infinite consciousness, knowing nothingness, he entered the sphere of nothingness and dwelt in it completely. Having transcended all kinds of spheres of nothingness, knowing neither perception nor non-perception, he entered the sphere of neither perception nor non-perception and dwelt in it completely. It was only for the sake of practicing the Dharma in accordance with the Dharma, not because of attachment to the place of dwelling. Furthermore, the Bodhisattva cultivates loving-kindness.

俱心，廣大無二、無量、無恨、無怨、無障、無所惱害，遍至一切極於法界盡虛空性，諸世界中以慈普覆一切世間具足安住。修悲俱心、修喜俱心亦復如是。修舍俱心廣大無二、無量、無恨、無怨、無障、無所惱害，遍至一切極於法界盡虛空性，諸世界中以舍普覆一切世間具足安住。複次，菩薩受用無量諸神變事震動大地，一身為多身、多身為一身，或顯、或隱，迅疾無礙，墻壁山嶂皆能徹過如行於空，于虛空中跏趺而去猶如飛鳥，出沒于地猶若水中，履水如地，身出煙焰如大火聚，從身注水喻如大云，此之日月有大神德有大威勢，以手捫摸，乃至梵世轉身自在；以天耳界清凈過人，悉聞人天二種音聲，若近、若遠乃至蚊蚋、蜣螂等悉聞其聲。以他心智如實而知他有情心，所謂有貪心如實知有貪心，離貪心如實知離貪心，有瞋離瞋，有癡離癡，有染離染，狹小、廣大無量聚散，住定、出定，已得解脫、未得解脫，有亹、無亹，粗心、細心皆如實知。菩薩如是以他心智，於他有情他數取趣心之所念心自了知。以宿住智隨念無量諸宿住事，謂能隨念自他一生，二、三、四、五，至十、二十、三、四、五十，乃至百生、多百、多千、多百千生，成劫、壞劫及成壞劫，乃至隨念無量成壞劫，隨念百劫，隨念千劫、百千劫、俱胝

【現代漢語翻譯】現代漢語譯本：與慈心相應的（菩薩），其心廣大無二、無量、無恨、無怨、無障礙、無所惱害，遍及一切，直至法界（宇宙的邊界）盡虛空（無限的空間），在諸世界中以慈愛普遍覆蓋一切世間，具足安住。修悲心、修喜心也同樣如此。修舍心（不偏不倚的心）也是廣大無二、無量、無恨、無怨、無障礙、無所惱害，遍及一切，直至法界盡虛空，在諸世界中以舍心普遍覆蓋一切世間，具足安住。其次，菩薩受用無量諸神通變化之事，震動大地，能使一身變為多身，多身變為一身，或顯現或隱沒，迅速無礙，能穿透墻壁山巒如同行走在空中，在虛空中結跏趺坐而去如同飛鳥，出沒于地如同在水中，在水上行走如同在地上，身上發出煙焰如同巨大的火焰，從身上注水如同大云，能以手觸控日月，日月有大神力大威勢，乃至能自在地到達梵天世界；以清凈超常的天耳界，能聽到人天兩種聲音，無論遠近，乃至蚊子、蜣螂等的聲音都能聽到。以他心智如實地知道其他眾生的心，所謂有貪心如實知道有貪心，離貪心如實知道離貪心，有嗔恨知道有嗔恨，離嗔恨知道離嗔恨，有愚癡知道有愚癡，離愚癡知道離愚癡，有染污知道有染污，離染污知道離染污，狹小、廣大、無量、聚集、散開，入定、出定，已得解脫、未得解脫，有精進、無精進，粗心、細心都如實知道。菩薩就這樣以他心智，瞭解其他眾生、其他補特伽羅（個體）心中所想的念頭。以宿住智（回憶前世的能力）隨念無量前世的經歷，能隨念自己和他人的前一生，二生、三生、四生、五生，乃至十生、二十生、三十生、四十生、五十生，乃至百生、多百生、多千生、多百千生，成劫（宇宙形成時期）、壞劫（宇宙毀滅時期）以及成壞劫，乃至隨念無量成壞劫，隨念百劫、隨念千劫、百千劫、俱胝（千萬）劫的經歷。

【English Translation】 English version: (A Bodhisattva) whose mind is associated with loving-kindness, is vast, non-dual, immeasurable, without hatred, without resentment, without obstruction, without harm, pervading all, reaching the limit of the Dharma realm (the boundary of the universe), and the end of empty space (infinite space), in all worlds, with loving-kindness universally covering all the world, fully abiding. The same is true for cultivating a mind associated with compassion and a mind associated with joy. Cultivating a mind associated with equanimity (an unbiased mind) is also vast, non-dual, immeasurable, without hatred, without resentment, without obstruction, without harm, pervading all, reaching the limit of the Dharma realm and the end of empty space, in all worlds, with equanimity universally covering all the world, fully abiding. Furthermore, a Bodhisattva enjoys countless miraculous transformations, shaking the earth, transforming one body into many bodies, and many bodies into one body, appearing or disappearing, swiftly and without obstruction, able to pass through walls and mountains as if walking in the air, sitting cross-legged in the void and going like a bird, emerging from the ground as if in water, walking on water as if on land, emitting smoke and flames from the body like a great fire, pouring water from the body like a great cloud, able to touch the sun and moon with his hand, the sun and moon having great divine power and great might, and even freely reaching the Brahma world; with a pure and extraordinary divine ear, able to hear the two kinds of sounds of humans and gods, whether near or far, even the sounds of mosquitoes and dung beetles. With the knowledge of others' minds, he truly knows the minds of other beings, that is, if there is a greedy mind, he truly knows there is a greedy mind, if there is a non-greedy mind, he truly knows there is a non-greedy mind, if there is hatred, he knows there is hatred, if there is no hatred, he knows there is no hatred, if there is ignorance, he knows there is ignorance, if there is no ignorance, he knows there is no ignorance, if there is defilement, he knows there is defilement, if there is no defilement, he knows there is no defilement, narrow, vast, immeasurable, gathered, scattered, in meditation, out of meditation, liberated, not liberated, diligent, not diligent, coarse mind, subtle mind, all are truly known. Thus, a Bodhisattva, with the knowledge of others' minds, understands the thoughts in the minds of other beings, other individuals (pudgala). With the knowledge of past lives (the ability to recall past lives), he recalls countless past experiences, able to recall his own and others' past lives, two lives, three lives, four lives, five lives, up to ten lives, twenty lives, thirty lives, forty lives, fifty lives, up to a hundred lives, many hundreds of lives, many thousands of lives, many hundreds of thousands of lives, the formation kalpa (the period of the formation of the universe), the destruction kalpa (the period of the destruction of the universe), and the formation and destruction kalpa, up to recalling countless formation and destruction kalpas, recalling a hundred kalpas, recalling a thousand kalpas, hundreds of thousands of kalpas, and kotis (ten million) of kalpas.

劫、百俱胝劫、千俱胝劫、百千俱胝劫，乃至無量百千俱胝那庾多劫皆能隨念。謂我宿生曾在某處，如是名、如是姓、如是種族、如是形貌、如是飲食、如是壽量、如是久住、如是苦樂，從彼處沒來生此處，從此處沒往生於彼，如是形貌、如是言說，若略、若廣諸宿住事皆能隨念。以天眼界清凈過人，見諸有情死時、生時，好色、惡色、善趣、惡趣、若劣、若勝，隨業所行，諸有情類皆如實知。謂彼有情成就身、語及意惡行，誹謗賢聖、具足邪見，由邪見業現受因緣，身壞命終墮險惡趣生捺落迦。復彼有情成就身、語及意善行，讚美賢聖、成就正見，由正見業現受因緣，身壞命終當升善趣，生於天中受諸快樂。菩薩如是以天眼界清凈過人，以共形貌、以共言說，見諸有情死時、生時、好色、惡色、善趣、惡趣、若劣、若勝，隨業所行，諸有情類皆如實知。而此菩薩于彼靜慮、解脫、等持及諸等至，隨意入出，而不由彼威力受生，若見彼處速能圓滿菩提分法故，以願力而生其中。

「菩薩住此發光地已，由廣大見及由願力，現見多佛、多百佛、多千佛、多百千佛、多百千那庾多佛、多俱胝佛、多百俱胝佛、多千俱胝佛、多百千俱胝佛、多百千俱胝那庾多佛。菩薩見是如來、應、正等覺已，悉以廣大增上意樂，恭敬

【現代漢語翻譯】現代漢語譯本能憶念過去無數劫、百俱胝劫（俱胝：一億）、千俱胝劫、百千俱胝劫，乃至無量百千俱胝那庾多劫（那庾多：一千億）。能憶念我過去生在某處，叫什麼名字、什麼姓氏、什麼種族、長什麼樣子、吃什麼食物、壽命多長、住了多久、經歷了什麼苦樂，從那裡死後投生到這裡，又從這裡死後投生到那裡，長什麼樣子、說什麼話，無論是簡略還是詳細的過去生經歷都能憶念。憑藉清凈超常的天眼，能看到眾生死時和生時，相貌好壞、善道惡道、低劣高勝，隨著各自的業力所行，如實了知一切眾生。知道那些眾生造作身、語、意惡行，誹謗賢聖、持有邪見，因為邪見業的緣故，現世受報，身壞命終墮入惡道，生於捺落迦（地獄）。又知道那些眾生造作身、語、意善行，讚美賢聖、持有正見，因為正見業的緣故，現世受報，身壞命終升入善道，生於天界享受快樂。菩薩憑藉清凈超常的天眼，以共同的相貌、共同的語言，看到眾生死時和生時，相貌好壞、善道惡道、低劣高勝，隨著各自的業力所行，如實了知一切眾生。而這位菩薩對於禪定、解脫、等持以及各種等至，能隨意進入和出來，不受其力量的束縛而受生，如果看到某個地方能迅速圓滿菩提分法，就以願力而生在那裡。菩薩安住于發光地之後，憑藉廣大的見解和願力，能見到許多佛、許多百佛、許多千佛、許多百千佛、許多百千那庾多佛、許多俱胝佛、許多百俱胝佛、許多千俱胝佛、許多百千俱胝佛、許多百千俱胝那庾多佛。菩薩見到這些如來、應、正等覺之後，都以廣大增上的意樂，恭敬供養。

【English Translation】 English version They can recall countless kalpas (劫, eons), hundreds of kotis (俱胝, ten million) of kalpas, thousands of kotis of kalpas, hundreds of thousands of kotis of kalpas, and even immeasurable hundreds of thousands of kotis of nayutas (那庾多, a very large number) of kalpas. They can recall their past lives, where they were born, what their name was, what their family was, what their appearance was, what they ate, how long they lived, how long they stayed, what sufferings and joys they experienced, from where they died and were reborn here, and from here they died and were reborn there, what their appearance was, what they said, whether briefly or in detail, they can recall all their past lives. With their pure and extraordinary divine eye, they see beings dying and being born, with good or bad appearances, in good or bad realms, inferior or superior, according to their karma, they truly know all beings. They know that those beings who commit evil deeds with body, speech, and mind, slander the wise and noble, and hold wrong views, due to the karma of wrong views, receive retribution in this life, and after death, fall into evil realms and are born in Naraka (捺落迦, hell). They also know that those beings who commit good deeds with body, speech, and mind, praise the wise and noble, and hold right views, due to the karma of right views, receive retribution in this life, and after death, ascend to good realms and are born in the heavens to enjoy happiness. Bodhisattvas, with their pure and extraordinary divine eye, with common appearances and common language, see beings dying and being born, with good or bad appearances, in good or bad realms, inferior or superior, according to their karma, they truly know all beings. And this Bodhisattva, regarding dhyana (靜慮, meditation), liberation, samadhi (等持, concentration), and all samapattis (等至, attainments), can enter and exit at will, and is not bound by their power to be reborn. If they see a place where they can quickly perfect the factors of enlightenment, they are born there by the power of their vows. Having dwelt in the Radiant Ground, Bodhisattvas, through their vast vision and the power of their vows, see many Buddhas, many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of thousands of nayutas of Buddhas, many kotis of Buddhas, many hundreds of kotis of Buddhas, many thousands of kotis of Buddhas, many hundreds of thousands of kotis of Buddhas, many hundreds of thousands of kotis of nayutas of Buddhas. Having seen these Tathagatas (如來), Arhats (應), Samyaksambuddhas (正等覺), Bodhisattvas, with great and superior intention, respectfully make offerings.

、尊重、承事、供養，奉施衣服、飲食、臥具、病緣醫藥、諸資生具，奉獻菩薩諸妙樂具，于僧伽眾而作恭敬，以此善根迴向無上正等菩提；殷重奉事諸佛如來，于其佛所恭敬聽法，聞已受持隨分修行。

「複次，菩薩觀一切法，無有移轉亦無壞滅，因緣而有；而此菩薩一切欲縛皆轉微薄；一切色縛、一切有縛、諸無明縛皆轉微薄；一切見縛先已除斷。菩薩住是發光地中，于無量劫、無量百劫、無量千劫、無量百千劫、無量百千那庾多劫、無量俱胝劫、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那庾多劫，不積集故邪貪除斷，不積集故邪瞋除斷，不積集故邪癡除斷，所有善根轉更明凈。唯諸佛子！譬如真金，善巧金師自手鍊治，離諸垢已稱量不減；菩薩住此發光地中亦復如是，無量百劫乃至無量百千俱胝那庾多劫，由不積集邪貪除斷，由不積集邪恚除斷，由不積集邪癡除斷，所有善根轉更明凈。又此菩薩轉更安忍，柔和意樂而得清凈。又悅美意樂，不瞋意樂，不動意樂，不濁意樂，無高下意樂，不希有情意下意樂，不望酬報意樂，無諂誑意樂，不稠林意樂，皆轉清凈。而此菩薩四攝事中利行偏多，十到彼岸中忍到彼岸而得增上，余到彼岸隨力隨分非不修行。

「唯諸佛子！是名略說菩

【現代漢語翻譯】現代漢語譯本：尊重、侍奉、供養，佈施衣服、飲食、臥具、醫藥等生活必需品，奉獻菩薩各種美妙的享樂用具，對僧伽（僧團）大眾恭敬，以此善根迴向無上正等菩提（無上圓滿的覺悟）；慇勤地侍奉諸佛如來，在佛陀那裡恭敬地聽聞佛法，聽聞後接受並按照自己的能力修行。其次，菩薩觀察一切法，沒有轉移也沒有壞滅，都是因緣和合而生；而這位菩薩一切對慾望的束縛都變得微弱；一切對色（物質）的束縛、一切對存在的束縛、各種無明的束縛都變得微弱；一切見解上的束縛早已斷除。菩薩安住在這發光地（菩薩修行的一個階段）中，在無量劫、無量百劫、無量千劫、無量百千劫、無量百千那由他劫、無量俱胝劫、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那由他劫中，因為不積累邪貪而斷除邪貪，因為不積累邪嗔而斷除邪嗔，因為不積累邪癡而斷除邪癡，所有善根變得更加明凈。諸位佛子！譬如真金，熟練的金匠親自錘鍊，去除雜質后稱量不會減少；菩薩安住在這發光地中也是如此，在無量百劫乃至無量百千俱胝那由他劫中，由於不積累邪貪而斷除邪貪，由於不積累邪嗔而斷除邪嗔，由於不積累邪癡而斷除邪癡，所有善根變得更加明凈。而且這位菩薩變得更加安忍，以柔和的意樂而獲得清凈。又以喜悅的意樂，不嗔恨的意樂，不動的意樂，不渾濁的意樂，沒有高下之分的意樂，不希望眾生低下的意樂，不期望回報的意樂，沒有諂媚欺騙的意樂，不雜亂的意樂，都變得清凈。而這位菩薩在四攝事（佈施、愛語、利行、同事）中利行偏多，在十到彼岸（十種修行方法）中忍到彼岸（忍辱）得到增上，其餘到彼岸也隨自己的能力和情況修行。諸位佛子！這便是簡略地說明菩

【English Translation】 English version: Respect, serve, and make offerings, providing clothing, food, bedding, medicine, and other necessities, offering various exquisite pleasure items to Bodhisattvas, and showing reverence to the Sangha (community of monks), dedicating these meritorious deeds towards unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi); diligently serve all Buddhas, respectfully listen to the Dharma (teachings) at the Buddhas' place, and after hearing, accept and practice according to one's capacity. Furthermore, a Bodhisattva observes all dharmas (phenomena) as having no movement or destruction, arising from causes and conditions; and this Bodhisattva's attachments to desires become weakened; all attachments to form (materiality), all attachments to existence, and all attachments to ignorance become weakened; all attachments to views have already been severed. The Bodhisattva dwells in this 'Radiant Ground' (a stage of Bodhisattva practice), for immeasurable kalpas (eons), immeasurable hundreds of kalpas, immeasurable thousands of kalpas, immeasurable hundreds of thousands of kalpas, immeasurable hundreds of thousands of nayutas of kalpas, immeasurable kotis of kalpas, immeasurable hundreds of kotis of kalpas, immeasurable thousands of kotis of kalpas, immeasurable hundreds of thousands of kotis of kalpas, immeasurable hundreds of thousands of kotis of nayutas of kalpas, by not accumulating wrong greed, wrong greed is severed, by not accumulating wrong anger, wrong anger is severed, by not accumulating wrong delusion, wrong delusion is severed, and all meritorious roots become even more pure. O sons of the Buddhas! Just like pure gold, skillfully refined by a goldsmith, after removing impurities, its weight does not decrease; the Bodhisattva dwelling in this 'Radiant Ground' is also like this, for immeasurable hundreds of kalpas up to immeasurable hundreds of thousands of kotis of nayutas of kalpas, by not accumulating wrong greed, wrong greed is severed, by not accumulating wrong anger, wrong anger is severed, by not accumulating wrong delusion, wrong delusion is severed, and all meritorious roots become even more pure. Moreover, this Bodhisattva becomes more patient, and attains purity with gentle intention. Also, with joyful intention, non-angry intention, unmoving intention, non-turbid intention, intention without high or low, intention not desiring beings to be low, intention without expecting reward, intention without flattery or deceit, intention without confusion, all become pure. And this Bodhisattva, among the four means of attraction (giving, kind speech, beneficial action, and cooperation), is more inclined towards beneficial action, and among the ten perfections (paramitas), the perfection of patience (kshanti) is enhanced, while the other perfections are also practiced according to one's capacity and circumstances. O sons of the Buddhas! This is a brief explanation of the Bodhi

薩第三發光地也。菩薩安住於此地中，受生多分作釋天帝，有自在力，善化有情令離欲貪，善拔救護沒欲泥者。諸所作業，或以佈施、或以愛語、或以利行、或以同事，此等一切悉皆不離佛作意、法作意、僧伽作意、菩薩作意、菩薩行作意、到彼岸作意、諸地作意、佛力作意、無所畏作意、佛不共法作意，乃至不離一切行相勝妙相應一切智智作意。復作愿言：『我當一切有情中，為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至愿得一切智智所依止處。』若樂發起如是精進，棄捨一切家屬財位歸依聖教凈信出家，即一剎那頃瞬息須臾，能證百千諸三摩地；能見百千諸佛如來，彼佛加持皆能解了；能動百千世界，能往百千剎土，能照百千世界，能成熟百千有情，能住壽百千劫，於前后際能入百千劫。于百千法門能正思擇，示現百千身身，身皆能現百千菩薩眷屬圍繞。從此以上，是諸菩薩有願力者，由勝愿故，所有遊戲，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或勝解、或所作，此等乃至爾所百千俱胝那庾多劫不易可數。」

爾時，金剛藏菩薩，欲重宣此義而說頌曰：

「清凈安住厭離心，　　離欲無退及堅固；　熾然勇健勝妙廣，　　以此十心入三地。

【現代漢語翻譯】現代漢語譯本第三發光地（薩第三發光地，指菩薩修行過程中的第三個階段）也是如此。菩薩安住於此地中，多半會受生為釋天帝（釋天帝，佛教中的天神），擁有自在的力量，善於教化眾生使其遠離慾望和貪婪，善於救拔那些沉溺於慾望泥潭中的人。他們所做的一切，無論是佈施、愛語、利行還是同事，都始終不離對佛的意念、對法的意念、對僧伽的意念、對菩薩的意念、對菩薩行的意念、對到達彼岸的意念、對諸地的意念、對佛力的意念、對無所畏的意念、對佛不共法的意念，乃至不離與一切行相殊勝相應的對一切智智的意念。他們還發愿說：『我應當在一切眾生中，成為首領、成為最勝、成為殊勝、成為美妙、成為微妙、成為至上、成為無上、成為引導者、成為將領、成為統帥，乃至愿能得到一切智智所依止之處。』如果樂於發起這樣的精進，捨棄一切家屬和財富地位，歸依聖教，以清凈的信心出家，那麼在一剎那間，瞬間須臾，就能證得百千種三摩地（三摩地，佛教中的禪定），能見到百千諸佛如來，並且能理解諸佛的加持；能震動百千世界，能前往百千剎土，能照耀百千世界，能成熟百千眾生，能住世百千劫，在前後際能進入百千劫。對於百千法門能正確地思擇，示現百千身，每一身都能顯現百千菩薩眷屬圍繞。從這裡以上，是那些有願力的菩薩，由於殊勝的願力，他們所展現的遊戲，無論是身體、光明、神通、眼睛、境界、音聲、行為、莊嚴、勝解還是所作所為，這些乃至無數百千俱胝那庾多劫都難以計數。當時，金剛藏菩薩（金剛藏菩薩，佛教中一位重要的菩薩）爲了重申這個道理，而說了偈頌：『清凈安住厭離心，遠離慾望無退轉且堅固；熾盛勇猛健行殊勝廣大，以此十種心進入第三地。』

【English Translation】 English version The third 'Radiant Ground' (Sadhuti, referring to the third stage in a Bodhisattva's path) is also like this. Bodhisattvas abiding in this ground are mostly reborn as Shakra Devanam Indra (Shakra Devanam Indra, a deity in Buddhism), possessing the power of sovereignty, skillful in transforming sentient beings to be free from desire and greed, and skillful in rescuing those who are submerged in the mud of desire. All their actions, whether giving, loving speech, beneficial conduct, or cooperation, are always inseparable from the intention towards the Buddha, the intention towards the Dharma, the intention towards the Sangha, the intention towards the Bodhisattva, the intention towards the Bodhisattva's practice, the intention towards reaching the other shore, the intention towards the grounds, the intention towards the Buddha's power, the intention towards fearlessness, the intention towards the Buddha's unique qualities, and even inseparable from the intention towards all-knowing wisdom that is in accordance with all excellent aspects. They also make vows, saying: 'I shall be the leader, the most excellent, the most distinguished, the wonderful, the subtle, the supreme, the unsurpassed, the guide, the general, the commander among all sentient beings, and even wish to attain the place where all-knowing wisdom is based.' If one is happy to initiate such diligence, abandoning all family and wealth, taking refuge in the sacred teachings, and leaving home with pure faith, then in an instant, in a moment, one can attain hundreds of thousands of Samadhis (Samadhi, a state of meditative consciousness in Buddhism); one can see hundreds of thousands of Buddhas, and understand the blessings of all Buddhas; one can shake hundreds of thousands of worlds, travel to hundreds of thousands of lands, illuminate hundreds of thousands of worlds, mature hundreds of thousands of sentient beings, live for hundreds of thousands of kalpas, and enter hundreds of thousands of kalpas in the past and future. One can correctly discern hundreds of thousands of Dharma gates, manifest hundreds of thousands of bodies, and each body can manifest hundreds of thousands of Bodhisattva retinues surrounding it. From here onwards, these are the Bodhisattvas who have vows, and due to their superior vows, all their plays, whether in body, light, supernatural powers, eyes, realms, sounds, actions, adornments, understanding, or deeds, these are countless even for hundreds of thousands of kotis of nayutas of kalpas. At that time, Bodhisattva Vajragarbha (Vajragarbha Bodhisattva, an important Bodhisattva in Buddhism), wishing to reiterate this meaning, spoke the following verses: 'Purely abiding with a mind of renunciation, free from desire, without regression, and firm; blazing with courage, vigorous, excellent, and vast, with these ten minds, one enters the third ground.'

菩薩住於此地中，　　觀行無常、苦、不凈，　無怙、敗壞、不久停，　　遷變、無住、無來往。　觀身無救、無依怙，　　有憂、有惱、續愛憎，　多苦不停或火然，　　與病俱有無休息。　厭離三有求佛智，　　見彼妙智不思議；　無等、無量難證悟，　　無雜、無災、無逼惱，　歸大寂滅無退轉，　　能救無量苦有情。　見佛智已愍眾生，　　孤獨無依無救護，　三毒熾然常睏乏，　　住諸有獄恒受苦，　煩惱習覆無慧目，　　志樂下劣喪法寶，　隨順生死怖涅槃，　　我應救彼勤精進。　將求智慧益有情，　　思何方便令解脫？　不離處佛無礙智，　　斯由覺法如實理；　覺由無行無生慧，　　慧從定發定由聞。　如是思惟自策勵，　　日夜聽習尊重法；　為聞正法起敬心，　　國城、資具、諸珍寶，　妻子、眷屬及王位，　　如是一切皆能捨；　頭、目、耳、鼻、舌、牙齒，　　手、足、骨髓、心血、肉，　此等皆舍未為難，　　但於法師生難想。　設有人等語菩薩，　　孰能投身大火坑；　我當與汝佛法寶，　　聞以投之無怯懼。　假使火滿三千界，　　身從梵世而投入；　為求法故不為難，　　況復人間諸小苦。　從初發意至菩提，　　其中設有無

【現代漢語翻譯】現代漢語譯本菩薩安住於此地，觀察修行無常、苦、不凈的道理，認識到沒有依靠、終將敗壞、不會長久停留，一切都在遷變、沒有常住、沒有來處和去處。觀察身體沒有救護、沒有依靠，充滿憂愁、煩惱，持續著愛憎，承受著無盡的痛苦，如同火焰燃燒，與疾病相伴，沒有休息。因此厭離三有（欲有、色有、無色有），尋求佛的智慧，見到那不可思議的微妙智慧；它是無與倫比、無量無邊、難以證悟的，沒有雜染、沒有災難、沒有逼迫惱害，歸於大寂滅，不會退轉，能夠救度無量受苦的有情眾生。見到佛的智慧后，憐憫眾生，他們孤獨無依、沒有救護，被貪、嗔、癡三毒的火焰熾烈燃燒，常常睏乏，住在諸有（三有）的牢獄中，恒常遭受痛苦，被煩惱習氣覆蓋，沒有智慧的眼睛，志向和喜好低下，喪失了佛法的珍寶，順從生死輪迴，害怕涅槃，我應當救度他們，勤奮精進。爲了尋求智慧利益有情眾生，思考用什麼方法讓他們解脫？不離佛的無礙智慧，這是因為覺悟了法如實之理；覺悟源於無行無生的智慧，智慧從禪定中生髮，禪定源於聽聞佛法。這樣思考後自我勉勵，日夜聽聞學習尊重佛法；爲了聽聞正法，生起恭敬之心，對於國家、城市、資財、珍寶，妻子、眷屬以及王位，所有這些都能捨棄；頭、眼睛、耳朵、鼻子、舌頭、牙齒，手、腳、骨髓、心血、肉，這些都能捨棄，並不困難，只是對於法師生起難得的想法。假設有人對菩薩說，誰能投身於大火坑？我將給你佛法的珍寶，聽聞后投身其中，沒有絲毫畏懼。即使火焰充滿三千大千世界，身體從梵天世界投入其中；爲了求法，這並不困難，更何況是人間那些微小的痛苦。從最初發菩提心到成就菩提，其中即使有無

【English Translation】 English version A Bodhisattva dwelling in this stage, observes and practices impermanence, suffering, and impurity, Recognizing that there is no refuge, that everything is subject to decay, and that nothing lasts, Everything is changing, without permanence, without coming or going. Observing the body as without salvation, without refuge, filled with sorrow, affliction, and the continuation of love and hate, Enduring endless suffering, like a burning fire, accompanied by illness, without rest. Therefore, they are weary of the three realms (desire realm, form realm, formless realm), seeking the wisdom of the Buddha, Seeing that inconceivable, wondrous wisdom; It is incomparable, immeasurable, and difficult to realize, Without defilement, without calamity, without oppression or affliction, Returning to great tranquility, without regression, able to save countless suffering sentient beings. Having seen the wisdom of the Buddha, they have compassion for sentient beings, Who are lonely, without refuge, without protection, Burned fiercely by the flames of the three poisons (greed, hatred, ignorance), often in distress, Dwelling in the prison of the realms of existence, constantly enduring suffering, Covered by the habits of afflictions, without the eyes of wisdom, With low aspirations and desires, having lost the treasures of the Dharma, Following the cycle of birth and death, fearing Nirvana, I should save them, diligently and vigorously. In order to seek wisdom to benefit sentient beings, What method should I consider to liberate them? Not apart from the unobstructed wisdom of the Buddha, This is because of awakening to the true principle of the Dharma; Awakening arises from the wisdom of no action and no birth, Wisdom arises from meditation, and meditation arises from hearing the Dharma. Having thought in this way, they encourage themselves, Day and night, listening to and learning the respected Dharma; In order to hear the true Dharma, they generate a respectful heart, Towards countries, cities, wealth, and treasures, Wives, family members, and even the throne, All of these they are able to give up; Head, eyes, ears, nose, tongue, teeth, Hands, feet, bone marrow, heart blood, flesh, These they can all give up, it is not difficult, Only towards the Dharma teacher do they have a rare thought. Suppose someone were to say to the Bodhisattva, Who can throw themselves into a great fire pit? I will give you the treasure of the Buddha's Dharma, Having heard this, they would throw themselves in without any fear. Even if the fire filled the three thousand great thousand worlds, The body would throw itself in from the Brahma world; For the sake of seeking the Dharma, this is not difficult, How much less the small sufferings of the human realm. From the initial arising of the Bodhi mind to the attainment of Bodhi, Even if there is no

間苦；　為聞法故皆能受，　　何況人中諸苦事。　聞已如理正思惟，　　獲四靜慮、四等至，　四無量心、五神通，　　不隨其勢而受生。　菩薩住此見多佛，　　供養聽聞心決定；　斷諸邪惑轉凈明，　　如煉真金體無減。　住此多作釋天帝，　　化導無量諸有情；　令舍貪心住善道，　　一切專求佛功德。　住此精進剎那頃，　　能證百千三摩地；　見百千佛相嚴身，　　若具願力復過是。　一切有情普利樂，　　彼諸菩薩最上行；　如是所有第三地，　　我依其義已解釋。」

菩薩發光地第三竟

菩薩焰慧地第四

佛子聞此廣大行，　　可樂深妙殊勝法；　心皆勇悅大歡喜，　　普散眾花供養佛。　演說如是妙法時，　　大地海水皆震動；　一切天女咸歡喜，　　悉吐妙音同讚歎。　自在天王大欣慶，　　雨摩尼寶供養佛；　贊言：「佛為我出興，　　演說第一功德行；　如是智者諸地義，　　于百千劫甚難遇。　我今忽然而得聞，　　菩薩勝行妙法音；　愿更演說聰慧者，　　后決定地無餘道；　利益一切諸大眾，　　此諸佛子皆樂聞。」　勇猛大心解脫月，　　請金剛藏言：「佛子！　從此轉入第四地，　　所有行相愿宣說。」

【現代漢語翻譯】現代漢語譯本即使是地獄的間斷痛苦，爲了聽聞佛法都能忍受，更何況是人間各種苦難的事情呢。聽聞佛法后如理如實地正確思維，就能獲得四種禪定（四靜慮）、四種等至（四等至），四種無量心（四無量心）、五種神通（五神通），不會隨著業力牽引而受生。菩薩安住在這個階段，能見到許多佛，以堅定的心供養諸佛、聽聞佛法；斷除各種邪見迷惑，轉為清凈光明，如同煉過的真金，本體不會減少。安住在這個階段，菩薩大多會成為釋天帝（釋天帝），教化引導無量眾生；使他們捨棄貪心，安住于善道，一切都專心追求佛的功德。安住在這個階段，即使是短暫的一瞬間，也能證得百千種三摩地（三摩地）；見到百千佛的莊嚴身相，如果具有願力，還能超過這些。普遍利益一切眾生，使他們得到安樂，這是菩薩最殊勝的修行；以上所說的第三地，我已經根據它的意義解釋完畢了。

菩薩發光地第三（菩薩發光地第三）結束

菩薩焰慧地第四（菩薩焰慧地第四）

佛子們聽聞這樣廣大的修行，如此令人喜愛的深奧殊勝的佛法；心中都感到勇猛喜悅，非常歡喜，普遍散佈各種鮮花供養佛陀。在演說這樣微妙佛法的時候，大地和海水都震動起來；一切天女都感到歡喜，一同發出美妙的聲音讚歎。自在天王（自在天王）非常高興，降下摩尼寶（摩尼寶）供養佛陀；讚歎說：『佛陀是爲了我而出現於世，演說第一功德的修行；像這樣有智慧的人所說的諸地之義，即使在百千劫中也很難遇到。我今天忽然能夠聽聞，菩薩殊勝修行的微妙法音；希望您能再次為我們這些聰慧的人演說，關於最後決定地的無餘之道；利益一切大眾，這些佛子都樂於聽聞。』勇猛大心的解脫月（解脫月）菩薩，請問金剛藏（金剛藏）菩薩說：『佛子！從這裡轉入第四地，所有修行的情況，希望您能宣說。』

【English Translation】 English version Even the intermittent suffering of hell, they can endure for the sake of hearing the Dharma, let alone the various sufferings in the human realm. Having heard the Dharma, and correctly contemplating it in accordance with the truth, one can attain the four dhyanas (four meditative absorptions), the four samapattis (four attainments), the four immeasurables (four immeasurable minds), and the five superknowledges (five supernormal powers), and will not be reborn according to the force of karma. Bodhisattvas abiding in this stage can see many Buddhas, and with a firm mind, make offerings to the Buddhas and listen to the Dharma; they cut off all wrong views and delusions, and turn to pure light, like refined gold, whose essence does not diminish. Abiding in this stage, Bodhisattvas mostly become Shakra, Lord of the Devas (Shakra), teaching and guiding countless sentient beings; causing them to abandon greed, abide in the path of goodness, and wholeheartedly seek the merits of the Buddha. Abiding in this stage, even for a brief moment, one can attain hundreds of thousands of samadhis (samadhi); see the adorned forms of hundreds of thousands of Buddhas, and if one has the power of vows, one can surpass even these. Universally benefiting all sentient beings, bringing them happiness, this is the most supreme practice of Bodhisattvas; the above-mentioned third stage, I have already explained according to its meaning.

The Third Stage of the Radiant Bodhisattva (The Third Stage of the Radiant Bodhisattva) ends

The Fourth Stage of the Blazing Wisdom Bodhisattva (The Fourth Stage of the Blazing Wisdom Bodhisattva)

The Buddha's disciples, having heard of such vast practices, such delightful, profound, and supreme Dharma; their hearts all feel courageous and joyful, and are very happy, universally scattering various flowers to make offerings to the Buddha. When such wonderful Dharma is being expounded, the earth and the oceans all shake; all the heavenly maidens feel joyful, and together emit beautiful sounds of praise. The King of the Devas of Freedom (King of the Devas of Freedom) is very pleased, and rains down mani jewels (mani jewels) to make offerings to the Buddha; praising, 'The Buddha has appeared in the world for my sake, expounding the practice of the first merit; the meaning of the stages spoken by such wise ones, is very difficult to encounter even in hundreds of thousands of kalpas. Today, I am suddenly able to hear, the wonderful sound of the Dharma of the Bodhisattva's supreme practice; I hope that you can once again expound for us wise ones, the path of the final decisive stage without remainder; benefiting all the great assembly, these Buddha's disciples are all happy to hear.' The Bodhisattva Liberation Moon (Liberation Moon) of courageous and great mind, asks the Bodhisattva Vajragarbha (Vajragarbha), 'Buddha's disciple! From here, entering the fourth stage, all the aspects of practice, I hope you can expound them.'

爾時，金剛藏菩薩告眾菩薩言：「唯諸佛子！若是菩薩，第三地明善清凈已，欲入菩薩第四智地，當以十種法明而入。何等為十？所謂：以有情界思察明入，以諸世界思察明入，以真法界思察明入，以虛空界思察明入，以識界思察明入，以欲界思察明入，以色界思察明入，以無色界思察明入，以妙意樂勝解界思察明入，以廣大意樂勝解界思察明入，菩薩以此十法明入升第四地。唯諸佛子！菩薩才得焰慧地已，則由十種智成熟法，長如來家得彼體法。何等為十？謂：由意樂不退轉故，於三寶中不壞凈信，至究竟故，觀察諸行生滅性故，觀辯諸法性不起故，觀世間成壞故，觀業有生有死故，觀生死涅槃故，觀有情剎業故，觀前際后際故，觀無性無盡故。唯諸佛子！菩薩成就如是十種智成熟法，長如來家得彼體法。

「複次，諸佛子！菩薩住此焰慧地時，隨於內身住循身觀，熾然精進正知具念除世貪憂；隨於外身住循身觀，熾然精進正知具念除世貪憂；隨內外身住循身觀，熾然精進正知具念除世貪憂；于內受、于外受、于內外受亦復如是；于內心、于外心、于內外心亦復如是；隨於內法住循法觀，熾然精進正知具念除世貪憂；隨於外法住循法觀，熾然精進正知具念除世貪憂；隨內外法住循法觀，熾然精進正知具念除世

【現代漢語翻譯】現代漢語譯本：那時，金剛藏菩薩（Vajragarbha Bodhisattva）告訴眾菩薩說：『各位佛子！如果菩薩在第三地（三地，指發光地）已經明瞭善法清凈，想要進入菩薩的第四智地（四地，指焰慧地），應當以十種法明瞭而入。是哪十種呢？就是：以有情界（眾生界）的思察明瞭而入，以諸世界（宇宙）的思察明瞭而入，以真法界（真實存在的法則）的思察明瞭而入，以虛空界（空無的界限）的思察明瞭而入，以識界（意識的界限）的思察明瞭而入，以欲界（慾望的界限）的思察明瞭而入，以（此處原文缺失）的思察明瞭而入，以無（此處原文缺失）的思察明瞭而入，以妙意樂勝解界（對微妙意願的殊勝理解）的思察明瞭而入，以廣大意樂勝解界（對廣大意願的殊勝理解）的思察明瞭而入，菩薩憑藉這十種法明瞭而進入第四地。各位佛子！菩薩一旦證得焰慧地（四地），就通過十種智慧成熟之法，增長如來之家，獲得如來之體法。是哪十種呢？就是：由於意願不退轉，在三寶（佛、法、僧）中不壞的凈信，直至究竟；觀察諸行（一切現象）的生滅性；觀察辨別諸法（一切事物）的自性不起；觀察世間的成住壞空；觀察業（行為）有生有死；觀察生死與涅槃；觀察有情（眾生）的剎業（行為）；觀察前際（過去）與后際（未來）；觀察無自性無盡。各位佛子！菩薩成就這十種智慧成熟之法，增長如來之家，獲得如來之體法。『此外，各位佛子！菩薩安住於此焰慧地時，隨於內身安住循身觀（觀察自身），熾盛精進，正知具念，去除世間貪慾憂愁；隨於外身安住循身觀，熾盛精進，正知具念，去除世間貪慾憂愁；隨於內外身安住循身觀，熾盛精進，正知具念，去除世間貪慾憂愁；對於內受（感受）、外受、內外受也是如此；對於內心、外心、內外心也是如此；隨於內法（內在的法則）安住循法觀（觀察法則），熾盛精進，正知具念，去除世間貪慾憂愁；隨於外法安住循法觀，熾盛精進，正知具念，去除世間貪慾憂愁；隨於內外法安住循法觀，熾盛精進，正知具念，去除世間貪慾憂愁。』

【English Translation】 English version: At that time, Vajragarbha Bodhisattva addressed the assembly of Bodhisattvas, saying: 『O sons of the Buddhas! If a Bodhisattva, having clearly purified the good in the third ground (the third bhumi, referring to the Luminous Ground), wishes to enter the fourth wisdom ground of a Bodhisattva (the fourth bhumi, referring to the Blazing Wisdom Ground), he should enter by understanding ten kinds of Dharma. What are these ten? They are: entering by understanding through contemplation of the sentient realm (the realm of beings), entering by understanding through contemplation of all the world realms (the universe), entering by understanding through contemplation of the true Dharma realm (the realm of true principles), entering by understanding through contemplation of the space realm (the realm of emptiness), entering by understanding through contemplation of the consciousness realm (the realm of consciousness), entering by understanding through contemplation of the desire realm (the realm of desires), entering by understanding through contemplation of ** (missing in the original text), entering by understanding through contemplation of non-** (missing in the original text), entering by understanding through contemplation of the realm of subtle aspiration and profound understanding, and entering by understanding through contemplation of the realm of vast aspiration and profound understanding. A Bodhisattva enters the fourth ground by understanding these ten Dharmas. O sons of the Buddhas! Once a Bodhisattva has attained the Blazing Wisdom Ground (the fourth bhumi), he then, through ten kinds of wisdom-maturing Dharmas, grows the family of the Tathagata and obtains the body of the Tathagata. What are these ten? They are: due to the non-retrogression of aspiration, having indestructible pure faith in the Three Jewels (Buddha, Dharma, Sangha) until the ultimate; observing the arising and ceasing nature of all phenomena; observing and discerning that the nature of all Dharmas does not arise; observing the formation, abiding, destruction, and emptiness of the world; observing that karma (actions) has birth and death; observing samsara (birth and death) and nirvana; observing the karmic actions of sentient beings; observing the past and future; and observing no-self and no-end. O sons of the Buddhas! A Bodhisattva who has accomplished these ten kinds of wisdom-maturing Dharmas grows the family of the Tathagata and obtains the body of the Tathagata.』『Furthermore, O sons of the Buddhas! When a Bodhisattva dwells in this Blazing Wisdom Ground, he dwells contemplating the body internally, with ardent diligence, right knowledge, and mindfulness, removing worldly greed and sorrow; he dwells contemplating the body externally, with ardent diligence, right knowledge, and mindfulness, removing worldly greed and sorrow; he dwells contemplating the body internally and externally, with ardent diligence, right knowledge, and mindfulness, removing worldly greed and sorrow; the same is true for internal feelings, external feelings, and internal and external feelings; the same is true for the internal mind, external mind, and internal and external mind; he dwells contemplating the Dharma internally, with ardent diligence, right knowledge, and mindfulness, removing worldly greed and sorrow; he dwells contemplating the Dharma externally, with ardent diligence, right knowledge, and mindfulness, removing worldly greed and sorrow; he dwells contemplating the Dharma internally and externally, with ardent diligence, right knowledge, and mindfulness, removing worldly greed and sorrow.』

貪憂。

「複次，菩薩于諸未生惡不善法，為不生故，生欲策勵發起精勤策心持心；于諸已生惡不善法，為永斷故，生欲策勵發起精勤策心持心；于未生善法為令生故，生欲策勵發起精勤策心持心；于已生善法為令安住不忘，增廣倍修滿故，生欲策勵發起精勤策心持心。複次，菩薩修欲等持斷行成就神足，依離、依無染、依滅迴向舍；修勤等持斷行成就神足，依離、依無染、依滅迴向舍；修心等持斷行成就神足，依離、依無染、依滅迴向舍；修觀等持斷行成就神足，依離、依無染、依滅迴向舍。複次，菩薩修信根，依離、依無染、依滅迴向舍；修精進根，依離、依無染、依滅迴向舍；修念根，依離、依無染、依滅迴向舍；修定根，依離、依無染、依滅迴向舍；修慧根，依離、依無染、依滅迴向舍。

「複次，菩薩修信力，依離、依無染、依滅迴向舍；修精進力，依離、依無染、依滅迴向舍；修念力，依離、依無染、依滅迴向舍；修定力，依離、依無染、依滅迴向舍；修慧力，依離、依無染、依滅迴向舍。複次，菩薩修念等覺支，依離、依無染、依滅迴向舍；修擇法等覺支，依離、依無染、依滅迴向舍；修精進等覺支，依離、依無染、依滅迴向舍；修喜等覺支，依離、依無染、依滅迴向舍；修輕安等覺支，

【現代漢語翻譯】現代漢語譯本『再者，菩薩對於那些尚未生起的惡不善法，爲了不讓它們生起，會生起意願、努力、發起精進、策勵內心、保持內心；對於那些已經生起的惡不善法，爲了永遠斷除它們，會生起意願、努力、發起精進、策勵內心、保持內心；對於尚未生起的善法，爲了讓它們生起，會生起意願、努力、發起精進、策勵內心、保持內心；對於已經生起的善法，爲了讓它們安住不忘、增長、加倍修習圓滿，會生起意願、努力、發起精進、策勵內心、保持內心。再者，菩薩修習欲等持（chanda-samadhi，意願的禪定）斷行，成就神足（iddhi-pada，神通的基礎），依于遠離、依于無染、依于滅盡，迴向于舍；修習勤等持（viriya-samadhi，精進的禪定）斷行，成就神足，依于遠離、依于無染、依于滅盡，迴向于舍；修習心等持（citta-samadhi，心的禪定）斷行，成就神足，依于遠離、依于無染、依于滅盡，迴向于舍；修習觀等持（vimamsa-samadhi，觀察的禪定）斷行，成就神足，依于遠離、依于無染、依于滅盡，迴向于舍。再者，菩薩修習信根（saddha-indriya，信的根），依于遠離、依于無染、依于滅盡，迴向于舍；修習精進根（viriya-indriya，精進的根），依于遠離、依于無染、依于滅盡，迴向于舍；修習念根（sati-indriya，唸的根），依于遠離、依于無染、依于滅盡，迴向于舍；修習定根（samadhi-indriya，定的根），依于遠離、依于無染、依于滅盡，迴向于舍；修習慧根（panna-indriya，慧的根），依于遠離、依于無染、依于滅盡，迴向于舍。『再者，菩薩修習信力（saddha-bala，信的力量），依于遠離、依于無染、依于滅盡，迴向于舍；修習精進力（viriya-bala，精進的力量），依于遠離、依于無染、依于滅盡，迴向于舍；修習念力（sati-bala，唸的力量），依于遠離、依于無染、依于滅盡，迴向于舍；修習定力（samadhi-bala，定的力量），依于遠離、依于無染、依于滅盡，迴向于舍；修習慧力（panna-bala，慧的力量），依于遠離、依于無染、依于滅盡，迴向于舍。再者，菩薩修習念等覺支（sati-sambojjhanga，唸的覺悟支），依于遠離、依于無染、依于滅盡，迴向于舍；修習擇法等覺支（dhamma-vicaya-sambojjhanga，擇法的覺悟支），依于遠離、依于無染、依于滅盡，迴向于舍；修習精進等覺支（viriya-sambojjhanga，精進的覺悟支），依于遠離、依于無染、依于滅盡，迴向于舍；修習喜等覺支（piti-sambojjhanga，喜的覺悟支），依于遠離、依于無染、依于滅盡，迴向于舍；修習輕安等覺支（passaddhi-sambojjhanga，輕安的覺悟支），

【English Translation】 English version 『Furthermore, a Bodhisattva, in regard to unarisen evil and unwholesome states, for the sake of their non-arising, generates desire, makes effort, initiates vigor, exerts his mind, and maintains his mind; in regard to arisen evil and unwholesome states, for the sake of their abandonment, generates desire, makes effort, initiates vigor, exerts his mind, and maintains his mind; in regard to unarisen wholesome states, for the sake of their arising, generates desire, makes effort, initiates vigor, exerts his mind, and maintains his mind; in regard to arisen wholesome states, for the sake of their stability, non-forgetfulness, increase, multiplication, and fulfillment, generates desire, makes effort, initiates vigor, exerts his mind, and maintains his mind. Furthermore, a Bodhisattva cultivates the concentration of intention (chanda-samadhi) with the striving of abandonment, achieves the bases of spiritual power (iddhi-pada), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the concentration of effort (viriya-samadhi) with the striving of abandonment, achieves the bases of spiritual power, relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the concentration of mind (citta-samadhi) with the striving of abandonment, achieves the bases of spiritual power, relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the concentration of investigation (vimamsa-samadhi) with the striving of abandonment, achieves the bases of spiritual power, relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment. Furthermore, a Bodhisattva cultivates the faculty of faith (saddha-indriya), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the faculty of effort (viriya-indriya), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the faculty of mindfulness (sati-indriya), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the faculty of concentration (samadhi-indriya), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the faculty of wisdom (panna-indriya), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment. 『Furthermore, a Bodhisattva cultivates the power of faith (saddha-bala), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the power of effort (viriya-bala), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the power of mindfulness (sati-bala), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the power of concentration (samadhi-bala), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the power of wisdom (panna-bala), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment. Furthermore, a Bodhisattva cultivates the enlightenment factor of mindfulness (sati-sambojjhanga), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the enlightenment factor of investigation of the Dhamma (dhamma-vicaya-sambojjhanga), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the enlightenment factor of effort (viriya-sambojjhanga), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the enlightenment factor of joy (piti-sambojjhanga), relying on detachment, relying on non-contamination, relying on cessation, and turns towards relinquishment; cultivates the enlightenment factor of tranquility (passaddhi-sambojjhanga),

依離、依無染、依滅迴向舍；修定等覺支，依離、依無染、依滅迴向舍；修舍等覺支，依離、依無染、依滅迴向舍。複次，菩薩修正見，依離、依無染、依滅迴向舍；修正念，依離、依無染、依滅迴向舍；修正思惟，依離、依無染、依滅迴向舍；修正語，依離、依無染、依滅迴向舍；修正業，依離、依無染、依滅迴向舍；修正命，依離、依無染、依滅迴向舍；修正精進，依離、依無染、依滅迴向舍；修正定，依離、依無染、依滅迴向舍；修正慧，依離、依無染、依滅迴向舍。菩薩修此菩提分法，但於一切諸有情界有悲戀故，引發本願所扶持故，以大悲愍為先導故，成就大慈故，緣慮一切智者智故，引發佛剎諸莊嚴故，引發如來力、無所畏、不共佛法、相好言音故，希求後後殊勝法故，隨順甚深解脫佛法所聞行故，觀察廣大方便善巧故。

「唯諸佛子！菩薩住此焰慧地時，所有微細身見等惑，謂我、有情、命者、育者、士夫數取趣，蘊、界、處執，所起動亂思惟伺察，護持攝受畜積著處，如是一切皆悉遠離。所有一切不應作業，諸佛所訶、雜染所引，如是一切皆悉舍離。所有應作能順菩薩正行資糧，一切如來讚美之業，皆悉受行。複次，展轉為菩薩道得圓滿故，如如方便慧所引發，修諸道支如是如是，得滋潤心柔

【現代漢語翻譯】現代漢語譯本：修行擇法覺支，依于遠離、依于無染、依于滅盡而回向捨棄；修行精進覺支，依于遠離、依于無染、依于滅盡而回向捨棄；修行喜覺支，依于遠離、依于無染、依于滅盡而回向捨棄；修行輕安覺支，依于遠離、依于無染、依于滅盡而回向捨棄；修行定覺支，依于遠離、依于無染、依于滅盡而回向捨棄；修行舍覺支，依于遠離、依于無染、依于滅盡而回向捨棄。再者，菩薩修習正見，依于遠離、依于無染、依于滅盡而回向捨棄；修習正念，依于遠離、依于無染、依于滅盡而回向捨棄；修習正思惟，依于遠離、依于無染、依于滅盡而回向捨棄；修習正語，依于遠離、依于無染、依于滅盡而回向捨棄；修習正業，依于遠離、依于無染、依于滅盡而回向捨棄；修習正命，依于遠離、依于無染、依于滅盡而回向捨棄；修習正精進，依于遠離、依于無染、依于滅盡而回向捨棄；修習正定，依于遠離、依于無染、依于滅盡而回向捨棄；修習正慧，依于遠離、依于無染、依于滅盡而回向捨棄。菩薩修習這些菩提分法，只是因為對一切有情眾生界有悲憫愛戀，所以引發本願所扶持，以大悲憫為先導，成就大慈，緣慮一切智者之智慧，引發佛剎的各種莊嚴，引發如來的十力、四無所畏、十八不共佛法、三十二相八十種好和清凈言音，希求後後更加殊勝的佛法，隨順甚深解脫的佛法所聞而行，觀察廣大方便善巧。『唯有佛子！菩薩安住於此焰慧地時，所有微細的身見等迷惑，即認為有我、有情（sattva，指有情眾生）、命者（jiva，指有生命者）、育者（posaka，指養育者）、士夫（purusa，指丈夫）、數取趣（pudgala，指補特伽羅，輪迴的主體），以及對五蘊（skandha，指色、受、想、行、識）、十八界（dhatu，指眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識）、十二處（ayatana，指六根和六塵）的執著，所引起的動亂思惟和伺察，以及護持、攝受、畜積、執著之處，像這樣的一切都完全遠離。所有一切不應該做的行為，諸佛所呵責的、由雜染所引發的行為，像這樣的一切都完全捨棄。所有應該做的、能夠順應菩薩正行資糧的行為，一切如來所讚美的行為，都全部接受並實行。再者，爲了菩薩道能夠逐漸圓滿，像這樣通過方便智慧所引發，修習各種道支，像這樣，就能得到滋潤，心變得柔軟。

【English Translation】 English version: Cultivating the dharma-selection enlightenment factor, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivating the vigor enlightenment factor, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivating the joy enlightenment factor, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivating the tranquility enlightenment factor, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivating the concentration enlightenment factor, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivating the equanimity enlightenment factor, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment. Furthermore, a Bodhisattva cultivates right view, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivates right mindfulness, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivates right thought, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivates right speech, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivates right action, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivates right livelihood, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivates right effort, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivates right concentration, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment; cultivates right wisdom, relying on detachment, relying on non-contamination, relying on cessation, and directing towards relinquishment. A Bodhisattva cultivates these factors of enlightenment, solely because of compassion and love for all sentient beings, thus initiating the support of their original vows, with great compassion as the guide, accomplishing great loving-kindness, contemplating the wisdom of all-knowing ones, initiating the various adornments of Buddha-lands, initiating the Tathagata's ten powers, four fearlessnesses, eighteen unique Buddha dharmas, thirty-two marks and eighty minor marks, and pure speech, seeking ever more superior dharmas, following the profound liberation dharmas that have been heard and practiced, and observing vast skillful means. 『O sons of the Buddhas! When a Bodhisattva dwells in this Radiant Wisdom Ground, all subtle delusions such as the view of self, namely the belief in 『I』, 『sentient being』 (sattva), 『life-possessor』 (jiva), 『nurturer』 (posaka), 『man』 (purusa), 『person』 (pudgala), and the attachments to the five aggregates (skandha), the eighteen realms (dhatu), and the twelve sense bases (ayatana), the arising of disturbed thoughts and investigations, the protection, acceptance, accumulation, and clinging to these, all such things are completely abandoned. All actions that should not be done, those that are censured by the Buddhas and caused by defilements, all such things are completely relinquished. All actions that should be done, that are in accordance with the provisions for the Bodhisattva's right practice, all actions praised by the Tathagatas, are all accepted and practiced. Furthermore, in order for the Bodhisattva path to gradually become complete, in this way, through the wisdom of skillful means, cultivating the various factors of the path, in this way, one obtains nourishment, and the mind becomes soft and pliable.』

和之忍，有堪能心，引利樂心，無雜染心，訪求後後殊勝法心，希勝智心，能救一切世間之心，尊重隨順諸師長心，如所聞法而修行心；又善知恩善知報恩，其心調和共住安樂，質直柔軟無稠林行無誑無慢，善順語者右受教誨，菩薩如是安忍成就、調伏成就、寂滅成就。如是忍調寂滅成就思惟現行，能凈上地諸業之時，獲大精進無有休息，不雜染精進、不退轉精進、廣大精進、無邊精進、熾然精進、無等精進、無映奪精進、成熟一切有情精進、善分別道非道精進。又此菩薩善意樂界轉更清凈，增上意樂界不遺失，勝解明利善根得凈，離世垢濁斷諸疑惑，無疑之性現前具足證喜輕安，如來加持而得現前，無量心意樂皆悉成就。

「菩薩住此焰慧地中，以廣大見及以願力，現見多佛、多百佛、多千佛、多百千佛、多百千那庾多佛、多俱胝佛、多百俱胝佛、多千俱胝佛、多百千俱胝佛、多百千俱胝那庾多佛。菩薩見是如來、應供、正等覺已，悉以廣大增上意樂，恭敬、尊重、承事、供養，奉施衣服、飲食、臥具、病緣醫藥諸資生具，奉獻菩薩諸妙樂具，于僧伽眾而作恭敬，以此善根迴向無上正等菩提，殷重奉事諸佛如來，于其佛所恭敬聽法。聞已受持，隨分修行多分，于彼諸佛聖教凈信出家，於此菩薩所有意樂增上意

【現代漢語翻譯】現代漢語譯本菩薩的安忍，具有堪能之心，引導利益安樂之心，沒有雜染之心，尋求越來越殊勝的佛法之心，希求殊勝智慧之心，能夠救度一切世間眾生之心，尊重並隨順諸位師長之心，按照所聽聞的佛法而修行之心；又善於知恩，善於報恩，其心調和，與人和睦相處，安樂自在，心地正直柔軟，沒有稠林般的煩惱，沒有欺誑和傲慢，善於順從他人的言語，樂於接受教誨。菩薩如此安忍成就、調伏成就、寂滅成就。當如此安忍、調伏、寂滅成就的思惟現行，能夠凈化上地諸業時，便獲得大精進，沒有休息，是不雜染的精進、不退轉的精進、廣大的精進、無邊的精進、熾盛的精進、無與倫比的精進、無能映奪的精進、成熟一切有情的精進、善於分別道與非道的精進。此外，這位菩薩的善意樂界轉變得更加清凈，增上意樂界不會遺失，勝解明利，善根得到凈化，遠離世間的垢濁，斷除一切疑惑，無疑的自性現前具足，證得喜悅輕安，如來的加持得以現前，無量的心意樂都得以成就。菩薩安住於此焰慧地中，以廣大的見解和願力，現見多佛、多百佛、多千佛、多百千佛、多百千那庾多（Nāyuta，數量單位，意為萬億）佛、多俱胝（Koṭi，數量單位，意為千萬）佛、多百俱胝佛、多千俱胝佛、多百千俱胝佛、多百千俱胝那庾多佛。菩薩見到這些如來、應供、正等覺之後，都以廣大的增上意樂，恭敬、尊重、承事、供養，奉獻衣服、飲食、臥具、病緣醫藥等各種生活必需品，奉獻菩薩的各種美妙樂具，對僧伽大眾恭敬供養，以此善根迴向無上正等菩提，慇勤地奉事諸佛如來，在諸佛處恭敬聽聞佛法。聽聞之後，受持佛法，隨分修行，大部分時間都用於修行，在這些佛的聖教中，以清凈的信心出家，對於這位菩薩的所有意樂，增上意

【English Translation】 English version The Bodhisattva's patience is characterized by a heart of capability, a heart that leads to benefit and joy, a heart without defilement, a heart that seeks increasingly superior Dharma, a heart that aspires to supreme wisdom, a heart that can save all beings in the world, a heart that respects and follows all teachers, and a heart that practices according to the Dharma that has been heard. Furthermore, they are good at knowing gratitude and repaying gratitude, their hearts are harmonious, they live together in peace and joy, their minds are upright and gentle, without the thicket of afflictions, without deceit or arrogance, they are good at following the words of others, and are happy to receive teachings. The Bodhisattva thus achieves patience, achieves taming, and achieves tranquility. When such thoughts of patience, taming, and tranquility are present, and they are able to purify the karmas of the higher grounds, they obtain great diligence without rest. This is diligence without defilement, diligence without regression, vast diligence, boundless diligence, blazing diligence, incomparable diligence, diligence that cannot be overshadowed, diligence that matures all sentient beings, and diligence that is good at distinguishing between the path and the non-path. Moreover, this Bodhisattva's realm of good intention becomes even more pure, the realm of increasing intention is not lost, the understanding is clear and sharp, the roots of goodness are purified, they are separated from the defilements of the world, they cut off all doubts, the nature of non-doubt is fully present, they attain joy and ease, the blessing of the Tathagata is present, and countless intentions of the heart are all accomplished. The Bodhisattva, dwelling in this Flame Wisdom Ground, with vast views and vows, directly sees many Buddhas, many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of thousands of Nayuta (Nāyuta, a unit of quantity, meaning ten trillion) Buddhas, many Kotis (Koṭi, a unit of quantity, meaning ten million) Buddhas, many hundreds of Kotis Buddhas, many thousands of Kotis Buddhas, many hundreds of thousands of Kotis Buddhas, and many hundreds of thousands of Kotis Nayuta Buddhas. Having seen these Tathagatas, Arhats, and Samyaksaṃbuddhas, the Bodhisattva, with great increasing intention, respectfully honors, serves, and makes offerings, offering clothes, food, bedding, medicine for illness, and other necessities, offering various wonderful instruments of joy for Bodhisattvas, and making respectful offerings to the Sangha. With these roots of goodness, they dedicate them to the unsurpassed, complete, and perfect enlightenment, diligently serving all the Buddhas, and respectfully listening to the Dharma at the Buddhas' places. Having heard it, they uphold the Dharma, practice according to their capacity, and spend most of their time in practice. In the holy teachings of these Buddhas, they leave home with pure faith. Regarding all the intentions of this Bodhisattva, the increasing intention

樂，勝解平等性轉復清凈。

「菩薩住此焰慧地已，復更無量百千俱胝那庾多劫，此之意樂勝解平等清凈而住，所有善根轉復熾然轉更明凈。唯諸佛子！如巧金師，以所鍊金作莊嚴具，非余未作莊嚴具金之所映奪。唯諸佛子！菩薩安住焰慧地中亦復如是，所有善根，非余安住下地菩薩所有善根而能映奪。又諸佛子！如摩尼寶清凈光輪所放光明，非余寶珠所能映奪，所放光明一切世間風水雨等不能斷滅。唯諸佛子！菩薩住此焰慧地時亦復如是，非余安住下地菩薩能所映奪，所有慧光，一切魔怨煩惱現行不能斷滅。而此菩薩四攝事中同事偏多，十到彼岸中精進到彼岸而得增上，余到彼岸隨力隨分非不修行。

「唯諸佛子！是名略說菩薩第四焰慧智地。菩薩住此第四地中，受生多作蘇夜摩天王，有自在力善化有情，令其除滅薩迦邪見，能令有情安住正見。諸所作業或以佈施、或以愛語、或以利行、或以同事，此等一切悉皆不離佛作意、法作意、僧伽作意、菩薩作意、菩薩行作意、到彼岸作意、諸地作意、佛力作意、無所畏作意、佛不共法作意，乃至不離一切行相勝妙相應一切智智作意。復作愿言：『我當一切諸有情中為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至愿得一切智智所

【現代漢語翻譯】現代漢語譯本：樂於勝解平等性的轉化，並使其更加清凈。

『菩薩安住於此焰慧地后，又經歷無量百千俱胝那庾多劫（俱胝：一千萬；那庾多：一億），以這種意樂勝解的平等清凈狀態安住，所有善根更加熾盛，更加明凈。諸位佛子！就像巧匠用煉過的金子製作裝飾品，其他未加工的金子無法與之媲美。諸位佛子！菩薩安住于焰慧地也是如此，所有善根，不是其他安住于下地的菩薩的善根所能比擬的。還有，諸位佛子！就像摩尼寶（如意寶珠）清凈的光輪所發出的光明，不是其他寶珠所能比擬的，所發出的光明，一切世間的風、水、雨等都不能使其熄滅。諸位佛子！菩薩安住於此焰慧地時也是如此，不是其他安住于下地的菩薩所能比擬的，所有智慧之光，一切魔怨煩惱的現行都不能使其斷滅。而此菩薩在四攝事中，以同事攝偏多，在十到彼岸中，以精進到彼岸而得到增上，其餘到彼岸也隨力隨分地修行，並非不修行。

『諸位佛子！以上是簡略地說明菩薩的第四焰慧智地。菩薩安住於此第四地中，受生多為蘇夜摩天王（欲界第三天），有自在之力，善於教化有情，使其消除薩迦邪見（我見），能使有情安住于正見。所作的一切，或是佈施，或是愛語，或是利行，或是同事，這一切都離不開佛作意、法作意、僧伽作意、菩薩作意、菩薩行作意、到彼岸作意、諸地作意、佛力作意、無所畏作意、佛不共法作意，乃至不離一切行相勝妙相應的一切智智作意。又發願說：『我應當在一切有情中成為首領、成為殊勝、成為最妙、成為微妙、成為至上、成為無上、成為引導者、成為統帥、成為領袖，乃至愿得到一切智智所。』

【English Translation】 English version: Rejoicing in the transformation of equanimity through profound understanding, and making it even more pure.

'Having dwelt in this Flame of Wisdom Ground, the Bodhisattva, for countless hundreds of thousands of kotis (koti: ten million) of nayutas (nayuta: one hundred million) of kalpas (eons), abides in this state of equanimity, with joy and profound understanding, all their roots of virtue becoming more blazing and more clear. O sons of the Buddha! Just as a skilled goldsmith uses refined gold to make ornaments, which cannot be outshone by unrefined gold. O sons of the Buddha! The Bodhisattva abiding in the Flame of Wisdom Ground is also like this, all their roots of virtue cannot be outshone by the roots of virtue of other Bodhisattvas abiding in lower grounds. Furthermore, O sons of the Buddha! Just as the pure light emitted by a Mani jewel (wish-fulfilling jewel) cannot be outshone by other jewels, and the light emitted cannot be extinguished by any wind, water, or rain in the world. O sons of the Buddha! The Bodhisattva abiding in this Flame of Wisdom Ground is also like this, they cannot be outshone by other Bodhisattvas abiding in lower grounds, and all their light of wisdom cannot be extinguished by the manifestation of any demonic enemies or afflictions. And among the four means of gathering, this Bodhisattva emphasizes the practice of acting in concert with others, and among the ten perfections, they increase their practice of the perfection of diligence, while also practicing the other perfections to the best of their ability, not neglecting them.

'O sons of the Buddha! This is a brief explanation of the fourth Flame of Wisdom Ground of the Bodhisattva. The Bodhisattva abiding in this fourth ground is often reborn as the king of the Suyāma Heaven (the third heaven of the desire realm), possessing the power of freedom, skillfully transforming sentient beings, enabling them to eliminate the false view of self (Sakkāya-ditthi), and enabling them to abide in right view. All their actions, whether giving, kind speech, beneficial action, or acting in concert with others, are all inseparable from the intention of the Buddha, the intention of the Dharma, the intention of the Sangha, the intention of the Bodhisattva, the intention of the Bodhisattva's practice, the intention of reaching the other shore, the intention of the grounds, the intention of the Buddha's power, the intention of fearlessness, the intention of the Buddha's unique qualities, and even inseparable from the intention of all-knowing wisdom that is in accordance with all aspects of excellence. They also make the vow: 『I shall be the leader, the most excellent, the most wonderful, the most subtle, the highest, the unsurpassed, the guide, the commander, the chief among all sentient beings, and I wish to attain the all-knowing wisdom.』

依止處。』若樂發起如是精進，由是精進，一剎那頃瞬息須臾，能證俱胝諸三摩地見俱胝佛。彼佛加持皆能解了，能動俱胝世界，能往俱胝佛剎，能照俱胝世界，能成熟俱胝有情，能住壽俱胝劫，於前后際能入俱胝劫，能正思擇俱胝法門，能示現俱胝身，身身皆能現俱胝菩薩眷屬圍繞。從此以上，是諸菩薩有願力者，由勝愿故，所有遊戲，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或勝解、或所作，此等乃至爾所百千俱胝那庾多劫，不易可數。」

爾時金剛藏菩薩，欲重宣此義而說頌言：

「菩薩已凈第三地，　　次觀有情世法界、　空、識、欲、色、無色界，　　勝大意樂能趣入。　菩薩才登焰慧地，　　長如來家永不退；　于佛、法、僧信不壞，　　觀法生滅無生起，　觀世成壞業有生，　　生死、涅槃剎等業；　觀前後際無性盡，　　如是修行長佛家。　得是法已增慈愍，　　轉更勤修四念住；　身、受、心、法內外觀，　　世間貪愛皆除遣。　菩薩修治四正斷，　　惡法除滅善增長；　善修神足及根、力，　　七等覺支、八聖道。　為度有情修覺分，　　本願扶持慈悲首；　求一切智嚴佛土，　　亦緣如來十種力，　四無所畏不共法，　　殊特相好深

【現代漢語翻譯】現代漢語譯本：『依止處。』如果樂於發起這樣的精進，憑藉這種精進，在一剎那、瞬息之間，就能證得俱胝（億）種三摩地（禪定），見到俱胝佛。能夠理解諸佛的加持，能夠震動俱胝世界，能夠前往俱胝佛剎（佛的國土），能夠照耀俱胝世界，能夠成熟俱胝有情（眾生），能夠住世俱胝劫，能夠在前後際進入俱胝劫，能夠正確思擇俱胝法門，能夠示現俱胝身，每個身都能示現俱胝菩薩眷屬圍繞。從這以上，是諸菩薩有願力者，由於殊勝的願力，所有的遊戲，無論是身、光明、神通、眼、境界、音聲、行為、莊嚴、勝解、所作，這些乃至百千俱胝那庾多（極大的數量單位）劫，都難以計數。」當時，金剛藏菩薩，爲了再次宣說這個道理，而說了偈頌：『菩薩已經清凈了第三地（發光地），接著觀察有情世間、法界，空、識、欲、色、無色（五蘊），以殊勝的大意樂能夠趣入。菩薩才登上焰慧地（第四地），就增長如來之家，永遠不會退轉；對於佛、法、僧的信心不會壞滅，觀察法的生滅，沒有生起，觀察世界的成壞，業力有生，生死、涅槃等同於業力；觀察前後際，沒有自性，終將消盡，像這樣修行，增長如來之家。得到這個法之後，增長慈悲憐憫，更加勤奮地修習四念住；從身、受、心、法內外觀察，世間的貪愛都消除遣除。菩薩修治四正斷，惡法消除滅盡，善法增長；善於修習神足和根、力，七等覺支、八聖道。爲了度化有情而修習覺分，以本願扶持，慈悲為首；求得一切智慧，莊嚴佛土，也緣于如來的十種力量，四無所畏，不共法，殊勝的相好，深奧的智慧。』

【English Translation】 English version: 『The place of reliance.』 If one delights in initiating such diligence, by this diligence, in an instant, a moment, one can realize countless kotis (hundreds of millions) of samadhis (meditative states), and see countless kotis of Buddhas. One can understand the blessings of all Buddhas, can shake countless kotis of worlds, can go to countless kotis of Buddha-lands, can illuminate countless kotis of worlds, can mature countless kotis of sentient beings, can live for countless kotis of kalpas (eons), can enter countless kotis of kalpas in the past and future, can correctly discern countless kotis of Dharma-gates, can manifest countless kotis of bodies, and each body can manifest countless kotis of Bodhisattvas as attendants. From this point onward, these are the games of all Bodhisattvas who have vows, due to their superior vows, whether it be body, light, supernatural powers, eyes, realms, sounds, actions, adornments, superior understanding, or deeds, these, even for hundreds of thousands of kotis of nayutas (extremely large numbers) of kalpas, are impossible to count.』 At that time, Bodhisattva Vajragarbha, wishing to reiterate this meaning, spoke in verse: 『The Bodhisattva has already purified the third bhumi (stage), then observes the sentient world, the realm of Dharma, emptiness, consciousness, desire, form, formlessness (the five aggregates), with superior great intention, one can enter. As soon as the Bodhisattva ascends to the Flame-Wisdom bhumi (fourth stage), he grows the family of the Tathagata (Buddha), never retreating; his faith in the Buddha, Dharma, and Sangha (community) will not be destroyed, he observes the arising and ceasing of dharmas, without arising, observes the formation and destruction of the world, karma has arising, samsara (birth and death), nirvana (liberation) are equal to karma; observes the past and future, without self-nature, ultimately ceasing, practicing like this, he grows the family of the Tathagata. Having obtained this Dharma, he increases compassion and pity, and more diligently cultivates the four foundations of mindfulness; observing internally and externally from body, feeling, mind, and dharmas, all worldly attachments are eliminated. The Bodhisattva cultivates the four right exertions, eliminating evil dharmas, and increasing good dharmas; skillfully cultivates the supernatural powers and roots, powers, the seven factors of enlightenment, and the eightfold noble path. To liberate sentient beings, he cultivates the factors of enlightenment, supported by his original vows, with compassion as the foremost; seeking all wisdom, adorning the Buddha-land, also relying on the ten powers of the Tathagata, the four fearlessnesses, the unique dharmas, the extraordinary marks and characteristics, and profound wisdom.』

美音；　亦求妙道解脫處，　　尋大方便修覺分。　身見為首六十二，　　我及我所無量種；　蘊、界、處等諸取著，　　第四地中悉遠離；　如來所訶煩惱雜，　　無義之業皆舍離。　諸佛所贊清凈業，　　為度有情無不作；　菩薩勤修不懈怠，　　即得十心皆具足。　專求佛道無厭倦，　　希受灌頂度有情；　恭敬尊德修法行，　　知恩易悔無慍暴。　舍慢離諂心調柔，　　轉更精勤不退轉；　又其意樂界清凈，　　增上意樂永不失。　勝解決定善根增，　　疑網垢濁悉永離；　無疑現前得喜安，　　蒙佛加持無量志。　菩薩住此焰慧地，　　供那庾多無量佛；　聽聞正法亦出家，　　不可映奪如金飾。　菩薩住此具功德，　　以智方便修行道；　不為眾魔心退轉，　　譬如妙寶無能壞。　多作夜摩天中王，　　於法自在眾所尊；　普化群生除惡見，　　專求佛智修善業。　菩薩勤加精進力，　　獲等持等俱胝數；　若以愿智力所為，　　過於此數無能算。　如是菩薩第四地，　　所行精進微妙道；　功德義智共相應，　　我為佛子已宣說。」

佛說十地經卷第三大正藏第 10 冊 No. 0287 佛說十地經

佛說十地經卷第四

【現代漢語翻譯】現代漢語譯本也尋求通往解脫的微妙之道，尋找最殊勝的方便法門來修習覺悟的各個部分。以『身見』（認為身體是真實存在的錯誤觀念）為首的六十二種邪見，以及對『我』和『我所』（屬於我的事物）的無量執著；對於『蘊』（構成身心的五種要素）、『界』（感官和感官對像）、『處』（感官和意識的場所）等一切執著，在第四地（焰慧地）中全部遠離；如來（佛陀）所呵斥的各種煩惱雜染，以及沒有意義的行為，都全部捨棄。諸佛所讚歎的清凈行為，爲了度化一切眾生，沒有不做的；菩薩勤奮修行，不懈怠，就能獲得十種心（十種菩薩心）的圓滿具足。專心追求佛道，沒有厭倦，希望接受灌頂（一種宗教儀式）來度化眾生；恭敬有德之人，修習佛法，知恩圖報，容易懺悔，沒有嗔恨和暴躁。捨棄傲慢，遠離諂媚，內心調柔，更加精進修行，不退轉；並且他的意樂（願望和喜好）清凈，增上的意樂永遠不會失去。殊勝的決斷力堅定，善根增長，疑惑的網和污垢全部永遠遠離；沒有疑惑，當下獲得喜悅和安樂，蒙受佛陀的加持，擁有無量的志向。菩薩安住在這焰慧地，供養那由他（數量單位，表示極多）無量的佛；聽聞正法，也出家修行，像金飾一樣不可被掩蓋光芒。菩薩安住在此地，具足功德，以智慧和方便來修行佛道；不會因為眾魔的干擾而退轉道心，就像珍寶一樣無法被摧毀。常常做夜摩天（欲界天之一）的國王，在佛法上自在，受到大眾的尊敬；普遍教化眾生，去除邪見，專心追求佛的智慧，修習善業。菩薩勤奮努力，精進修行，獲得無數的等持（禪定）；如果以願力和智慧的力量所為，超過這個數量，無法計算。像這樣，菩薩在第四地所修行的精進微妙之道；功德、義理和智慧相互相應，我已經為佛子們宣說了。」 English version Also seeking the subtle path to liberation, searching for the great expedient means to cultivate the aspects of enlightenment. The sixty-two wrong views, with 'self-view' (the mistaken notion that the body is real) as the head, and the immeasurable attachments to 'I' and 'mine' (things that belong to me); All attachments to the 'skandhas' (the five aggregates that constitute the mind and body), 'dhatus' (sense organs and sense objects), 'ayatanas' (the places of sense organs and consciousness), etc., are completely abandoned in the fourth bhumi (Flame Wisdom Ground); All the defilements and impurities that the Tathagata (Buddha) has condemned, and all meaningless actions, are completely relinquished. The pure actions praised by all Buddhas, for the sake of liberating all sentient beings, there is nothing that is not done; Bodhisattvas diligently cultivate without laziness, and they will attain the complete fulfillment of the ten minds (ten Bodhisattva minds). Single-mindedly pursuing the Buddha's path without weariness, hoping to receive empowerment (a religious ritual) to liberate sentient beings; Respecting those with virtue, cultivating the Dharma, being grateful, easily repenting, and without anger or violence. Abandoning arrogance, staying away from flattery, with a gentle mind, cultivating more diligently without regression; And their intention (wishes and preferences) is pure, and the enhanced intention will never be lost. The superior resolve is firm, the roots of goodness increase, and the net of doubt and defilements are all forever abandoned; Without doubt, they immediately attain joy and peace, receiving the Buddha's blessing, and possessing immeasurable aspirations. Bodhisattvas dwell in this Flame Wisdom Ground, making offerings to nayuta (a unit of quantity, indicating a very large number) immeasurable Buddhas; Hearing the true Dharma, also leaving home to cultivate, like gold ornaments that cannot be obscured. Bodhisattvas dwell in this ground, possessing merits, using wisdom and skillful means to cultivate the Buddha's path; They will not regress in their aspiration due to the interference of demons, like a precious jewel that cannot be destroyed. They often become the king of the Yama Heaven (one of the heavens in the desire realm), being free in the Dharma, and respected by the masses; Universally teaching sentient beings, removing wrong views, single-mindedly pursuing the Buddha's wisdom, and cultivating good deeds. Bodhisattvas diligently exert effort, cultivating with diligence, attaining countless samadhis (meditative absorptions); If they act with the power of aspiration and wisdom, it exceeds this number and cannot be calculated. Like this, the subtle path of diligence that Bodhisattvas cultivate in the fourth ground; Merit, meaning, and wisdom are mutually corresponding, and I have already proclaimed it for the Buddha's disciples.

【English Translation】 Also seeking the subtle path to liberation, searching for the great expedient means to cultivate the aspects of enlightenment. The sixty-two wrong views, with 'self-view' (the mistaken notion that the body is real) as the head, and the immeasurable attachments to 'I' and 'mine' (things that belong to me); All attachments to the 'skandhas' (the five aggregates that constitute the mind and body), 'dhatus' (sense organs and sense objects), 'ayatanas' (the places of sense organs and consciousness), etc., are completely abandoned in the fourth bhumi (Flame Wisdom Ground); All the defilements and impurities that the Tathagata (Buddha) has condemned, and all meaningless actions, are completely relinquished. The pure actions praised by all Buddhas, for the sake of liberating all sentient beings, there is nothing that is not done; Bodhisattvas diligently cultivate without laziness, and they will attain the complete fulfillment of the ten minds (ten Bodhisattva minds). Single-mindedly pursuing the Buddha's path without weariness, hoping to receive empowerment (a religious ritual) to liberate sentient beings; Respecting those with virtue, cultivating the Dharma, being grateful, easily repenting, and without anger or violence. Abandoning arrogance, staying away from flattery, with a gentle mind, cultivating more diligently without regression; And their intention (wishes and preferences) is pure, and the enhanced intention will never be lost. The superior resolve is firm, the roots of goodness increase, and the net of doubt and defilements are all forever abandoned; Without doubt, they immediately attain joy and peace, receiving the Buddha's blessing, and possessing immeasurable aspirations. Bodhisattvas dwell in this Flame Wisdom Ground, making offerings to nayuta (a unit of quantity, indicating a very large number) immeasurable Buddhas; Hearing the true Dharma, also leaving home to cultivate, like gold ornaments that cannot be obscured. Bodhisattvas dwell in this ground, possessing merits, using wisdom and skillful means to cultivate the Buddha's path; They will not regress in their aspiration due to the interference of demons, like a precious jewel that cannot be destroyed. They often become the king of the Yama Heaven (one of the heavens in the desire realm), being free in the Dharma, and respected by the masses; Universally teaching sentient beings, removing wrong views, single-mindedly pursuing the Buddha's wisdom, and cultivating good deeds. Bodhisattvas diligently exert effort, cultivating with diligence, attaining countless samadhis (meditative absorptions); If they act with the power of aspiration and wisdom, it exceeds this number and cannot be calculated. Like this, the subtle path of diligence that Bodhisattvas cultivate in the fourth ground; Merit, meaning, and wisdom are mutually corresponding, and I have already proclaimed it for the Buddha's disciples.

大唐于闐三藏屍羅達摩于北庭龍興寺譯

菩薩難勝地第五

菩薩聞此勝地行，　　於法解悟心歡喜；　空中雨花讚歎言：　　「善哉！大士金剛藏！　自在天王與天眾，　　聞法踴躍住虛空；　普放種種妙光云，　　供養如來喜充遍。」　天諸婇女奏天樂，　　亦以言詞歌贊佛；　悉以菩薩威神故，　　于彼聲中發是言：「佛愿久遠今乃滿，　　佛道久遠今乃得，　釋迦文佛至天宮，　　利天人者久乃見。　大海久遠今始動，　　佛光久遠今乃放，　有情久遠始安樂，　　大悲音聲久乃聞；　功德彼岸皆已到，　　憍慢黑暗皆已滅。　尊極清凈如虛空，　　不染世法如蓮花；　大牟尼尊現於世，　　譬如須彌出巨海。　供養能盡一切苦，　　供養必得諸佛智；　此應供處供無等，　　是故歡心供養佛。」　如是無量諸天女，　　發此言詞稱讚已；　一切恭敬喜充滿，　　瞻仰如來默然住。　是時大士解脫月，　　復請無畏金剛藏：「第五地中之行相，　　愿為佛子今演說。」

爾時，金剛藏菩薩告眾菩薩言：「唯諸佛子！若是菩薩，第四地道善圓滿已，欲入菩薩第五地中，當以十種平等清凈心意樂入。何等為十？所謂過去佛法平等清凈意樂，未來佛法平等清凈

【現代漢語翻譯】現代漢語譯本大唐于闐三藏屍羅達摩（Śīladharma）于北庭龍興寺譯

菩薩難勝地第五

菩薩聽聞這殊勝的修行境界，對於佛法的理解和領悟心中充滿歡喜；空中飄落花雨，讚歎說道：『太好了！大士金剛藏（Vajragarbha）！』自在天王（Īśvara）和天眾，聽聞佛法歡欣鼓舞，停留在虛空中；普遍放出種種美妙的光芒雲彩，供養如來，心中充滿喜悅。天上的眾多婇女演奏天樂，也用言語歌頌讚美佛陀；這一切都是因為菩薩的威神力，在這些聲音中發出這樣的讚歎：『佛陀的願望經過久遠的時間，今天終於圓滿，佛道經過久遠的時間，今天終於成就，釋迦文佛（Śākyamuni）來到天宮，利益天人和眾生，經過久遠的時間，今天終於得見。大海經過久遠的時間，今天才開始涌動，佛光經過久遠的時間，今天才開始放射，有情眾生經過久遠的時間，今天才開始安樂，大悲的音聲經過久遠的時間，今天才得以聽聞；功德的彼岸都已經到達，驕慢的黑暗都已經滅除。您是至尊至極的清凈，如同虛空一般，不被世俗的法則所污染，如同蓮花一般；大牟尼（Mahāmuni）尊者顯現在世間，譬如須彌山（Sumeru）從大海中升起。供養您能夠消除一切痛苦，供養您必定能夠獲得諸佛的智慧；您是應供養的無上之處，因此我們歡喜地供養佛陀。』像這樣無量的天女，發出這樣的言辭讚歎之後；一切都恭敬歡喜充滿，瞻仰如來，默然住立。這時，大士解脫月（Mukticandra），再次請問無畏金剛藏（Vajragarbha）：『第五地中的修行境界，希望您為佛子們演說。』

這時，金剛藏菩薩告訴眾菩薩說：『諸位佛子！如果菩薩，在第四地道已經圓滿之後，想要進入菩薩第五地，應當以十種平等清凈的心意樂進入。哪十種呢？就是過去佛法平等清凈的意樂，未來佛法平等清凈的意樂，

【English Translation】 English version Translated by Śīladharma, the Tripiṭaka master from Khotan of the Great Tang Dynasty, at Longxing Temple in Beiting.

The Fifth Bodhisattva Stage: The Difficult to Conquer

When Bodhisattvas hear of this superior stage of practice, their hearts are filled with joy and understanding of the Dharma; Flowers rain down from the sky, and praises are spoken: 'Excellent! Great Bodhisattva Vajragarbha!' The King of the Gods, Īśvara, and the heavenly hosts, hearing the Dharma, rejoice and dwell in the void; They universally emit various wonderful clouds of light, offering them to the Tathāgata, their hearts filled with joy. The celestial maidens play heavenly music, and also sing praises to the Buddha in words; All of this is due to the majestic power of the Bodhisattva, and from these sounds, these words are spoken: 'The Buddha's vows, after a long time, are now fulfilled, the Buddha's path, after a long time, is now attained, Śākyamuni Buddha has come to the heavenly palace, benefiting gods and humans, after a long time, is now seen. The great ocean, after a long time, now begins to stir, the Buddha's light, after a long time, now begins to shine, Sentient beings, after a long time, now begin to find peace, the voice of great compassion, after a long time, is now heard; The shore of merit has been reached, the darkness of arrogance has been extinguished. You are supremely pure, like the void, undefiled by worldly laws, like a lotus flower; The Great Sage, Mahāmuni, appears in the world, like Mount Sumeru rising from the great ocean. Offering to you can eliminate all suffering, offering to you will surely attain the wisdom of all Buddhas; You are the supreme place worthy of offerings, therefore we joyfully offer to the Buddha.' In this way, countless celestial maidens, having spoken these words of praise; All are filled with reverence and joy, gazing upon the Tathāgata, they stand in silence. At this time, the great Bodhisattva Mukticandra, again asks the fearless Vajragarbha: 'The characteristics of practice in the fifth stage, we hope you will explain for the sake of the Buddha's children.'

At that time, the Bodhisattva Vajragarbha said to the assembly of Bodhisattvas: 'O sons of the Buddha! If a Bodhisattva, having perfected the path of the fourth stage, wishes to enter the fifth stage of the Bodhisattva, they should enter with ten kinds of equal and pure intentions. What are these ten? They are the intention of equal and pure past Buddha Dharma, the intention of equal and pure future Buddha Dharma,

意樂，現在佛法平等清凈意樂，戒平等清凈意樂，定平等清凈意樂，除見疑惑平等清凈意樂，道非道智平等清凈意樂，斷智平等清凈意樂，一切菩提分法後後觀察平等清凈意樂，成熟一切有情平等清凈意樂，菩薩以是十種平等清凈意樂入第五地。唯諸佛子！菩薩已至此第五地，由善瑩飾覺分、道支，由善清凈增上意樂，復求後世殊勝道時，為如是事隨正行故，願力所持故，以大慈悲不捨一切諸有情故，積集福智二資糧故無休息故，引發善巧妙方便故，觀照後後地光明故，由常勤求佛加持故，念慧趣覺力所持故，得不退轉正作意已，如實了知此苦聖諦、此是苦集、此是苦滅、此能滅苦，正行聖諦皆如實知。又此菩薩於世俗諦而得善巧勝義諦，善巧相諦，善巧差別諦，善巧安立諦，善巧事諦，善巧生諦，善巧於盡無生智諦，善巧于趣入道智諦，善巧一切菩薩地，次第相續已成就故，乃至如來智集諦中而得善巧。

「複次，此菩薩令他有情如其意樂皆歡喜故，知世俗諦以能證入一切理趣故，知勝義諦覺法自相及共相故，善知相諦悟法差別安立義故，知差別諦解了蘊、界、處安立故，知安立諦了達身、心逼惱的故，名知事諦通達諸趣生相續故，能知生諦一切熱惱究竟滅故，名為知盡無生智諦引發無二故，知入道智諦遍以

【現代漢語翻譯】現代漢語譯本：意樂（adhyāśaya），即現在佛法平等清凈的意樂，戒律平等清凈的意樂，禪定平等清凈的意樂，去除見解疑惑的平等清凈意樂，辨別正道與非道的智慧平等清凈意樂，斷除煩惱的智慧平等清凈意樂，對於一切菩提分法（bodhipākṣika-dharma）後後觀察的平等清凈意樂，成熟一切有情的平等清凈意樂。菩薩憑藉這十種平等清凈的意樂進入第五地（pañcamī-bhūmi）。諸位佛子！菩薩到達這第五地后，由於善於修飾覺分（bodhyaṅga）、道支（mārgaṅga），由於善於清凈增上意樂，再次尋求來世殊勝之道時，爲了這些事而隨順正道修行，由於願力的支援，由於大慈悲心不捨棄一切有情，積累福德和智慧兩種資糧而不休息，引發巧妙的善巧方便，觀察後後地的光明，由於常常勤求佛的加持，以念、慧、趣覺的力量支援，獲得不退轉的正作意后，如實了知此苦聖諦（duḥkha-satya）、此是苦集（duḥkha-samudaya）、此是苦滅（duḥkha-nirodha）、此能滅苦（duḥkha-nirodha-gāminī-pratipad），正確修行聖諦都如實知曉。此外，這位菩薩對於世俗諦（saṃvṛti-satya）獲得善巧，對於勝義諦（paramārtha-satya）善巧，對於相諦（lakṣaṇa-satya）善巧，對於差別諦（viśeṣa-satya）善巧，對於安立諦（sthāpana-satya）善巧，對於事諦（vastu-satya）善巧，對於生諦（utpāda-satya）善巧，對於盡無生智諦（kṣaya-anutpāda-jñāna-satya）善巧，對於趣入道智諦（mārga-jñāna-satya）善巧，對於一切菩薩地（bodhisattva-bhūmi）次第相續已經成就，乃至對於如來智集諦（tathāgata-jñāna-samudaya-satya）也獲得善巧。再者，這位菩薩爲了使其他有情如其意樂都歡喜，了知世俗諦是因為能夠證入一切理趣，了知勝義諦是因為覺悟法的自相和共相，善知相諦是因為領悟法差別安立的意義，了知差別諦是因為理解蘊（skandha）、界（dhātu）、處（āyatana）的安立，了知安立諦是因爲了達身心逼惱的緣故，名為知事諦是因為通達諸趣生相續的緣故，能知生諦是因為一切熱惱究竟滅盡的緣故，名為知盡無生智諦是因為引發無二的緣故，知入道智諦是因為普遍以

【English Translation】 English version: 'Adhyāśaya' (intention), that is, the intention of equality and purity in the present Dharma, the intention of equality and purity in precepts, the intention of equality and purity in meditation, the intention of equality and purity in removing doubts about views, the intention of equality and purity in the wisdom of distinguishing the right path from the wrong path, the intention of equality and purity in the wisdom of cutting off afflictions, the intention of equality and purity in observing all the bodhipākṣika-dharmas (factors of enlightenment) one after another, and the intention of equality and purity in maturing all sentient beings. A Bodhisattva enters the fifth bhūmi (stage) with these ten intentions of equality and purity. O sons of the Buddha! When a Bodhisattva has reached this fifth bhūmi, due to skillfully adorning the bodhyaṅgas (factors of enlightenment) and mārgaṅgas (limbs of the path), due to skillfully purifying the superior intention, and when seeking the superior path of the next life, for these reasons, he practices in accordance with the right path, supported by the power of vows, due to great compassion not abandoning all sentient beings, accumulating the two accumulations of merit and wisdom without rest, generating skillful and expedient means, observing the light of the subsequent bhūmis, due to constantly seeking the blessings of the Buddha, supported by the power of mindfulness, wisdom, and the inclination towards enlightenment, having obtained the non-retrogressive right intention, he truly understands this noble truth of suffering (duḥkha-satya), this is the arising of suffering (duḥkha-samudaya), this is the cessation of suffering (duḥkha-nirodha), this is the path leading to the cessation of suffering (duḥkha-nirodha-gāminī-pratipad), and he truly knows the correct practice of the noble truths. Furthermore, this Bodhisattva is skillful in the saṃvṛti-satya (conventional truth), skillful in the paramārtha-satya (ultimate truth), skillful in the lakṣaṇa-satya (truth of characteristics), skillful in the viśeṣa-satya (truth of distinctions), skillful in the sthāpana-satya (truth of establishment), skillful in the vastu-satya (truth of things), skillful in the utpāda-satya (truth of arising), skillful in the kṣaya-anutpāda-jñāna-satya (truth of the knowledge of cessation and non-arising), skillful in the mārga-jñāna-satya (truth of the knowledge of the path), and skillful in the sequential continuity of all the bodhisattva-bhūmis, and even skillful in the tathāgata-jñāna-samudaya-satya (truth of the collection of the Tathagata's wisdom). Moreover, this Bodhisattva, in order to make other sentient beings rejoice according to their intentions, knows the conventional truth because he can enter into all the principles, knows the ultimate truth because he is enlightened to the self-nature and common nature of dharmas, is skillful in the truth of characteristics because he understands the meaning of the establishment of the distinctions of dharmas, knows the truth of distinctions because he understands the establishment of the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases), knows the truth of establishment because he understands the afflictions of body and mind, is called knowing the truth of things because he understands the continuity of the arising of all realms, is able to know the truth of arising because all afflictions are ultimately extinguished, is called knowing the truth of the knowledge of cessation and non-arising because he generates non-duality, and knows the truth of the knowledge of the path because he universally

一切行相覺故；一切菩薩地次相續得成就已，乃至能知如來智集諦。此復但由勝解智力，非以究竟智而知之。菩薩如是以諦善巧所引正慧，如實了知一切有為，虛妄詐偽誑惑愚夫，即此菩薩轉復一切諸有情所，大悲現前大慈光明而得發生。菩薩如是智力所持，于有情界有所顧戀，希求佛智觀察一切諸有為行，前際后際如從前際，無明渴愛所生有情，隨生死流之所漂轉，從蘊執藏不勝進者增長苦蘊，無我、無壽、無養育者，無數取趣，離我、我所皆如實知，如其未來於無所有愚癡愛慾，究竟有斷邊際出離，或非有者亦如實知。即此菩薩作是思惟：『此諸迷倒異生之類甚為可愍，有無數身已滅、當滅，今亦滅沒，如是盡滅，不能于身而生厭離，轉更增長眾苦機關，隨生死流不能還返，不能棄捨諸蘊執藏，不能厭離大種毒蛇，不能拔出見慢箭鏃，不能息滅貪、恚、癡火，不能飄蕩無明黑闇，不能枯涸渴愛巨海，不求十力大聖導師，隨魔意樂稠林而行，常于無際生死溟渤種種尋伺波濤海獸，紛擾之中漂轉無息。我今為彼，如是無量眾苦所逼，孤獨、無救、無依、無宅、無洲、無道、盲無目者、無明卵㲉厚膜纏裹昏闇所覆諸有情故，獨一無侶修集無量福智資糧，以是資糧令彼一切有情當證究竟清凈，乃至獲得如來十力無礙佛智。

』菩薩如是以善觀察智所引慧、所修善根，皆為救護一切有情，為欲饒益一切有情，為欲安樂一切有情，為欲哀愍一切有情，為令有情無諸災患，為欲解脫一切有情，為欲引起一切有情，為令有情發起凈信，為欲調伏一切有情，為欲滅度一切有情而修集之。菩薩安住於此第五難勝地時，名具念者，不忘正法故；名具慧者，智善決了故；名具趣者，覺于經趣秘密教故；名慚愧者，護自他故；名堅持者，不捨律儀及戒行故；名為覺者，觀處、非處得善巧故；名隨智行者，非他所引故；名隨慧行者，于有義、無義二俱句中得善巧故；名為引發神通者，于修引發得善巧故；名為方便善巧者，隨世間而轉故；名為無厭足者，善集福德資糧故；名無休息精進者，訪求智慧資糧故；名無厭倦意樂者，集大慈愍資糧故；名為一切有情加行者，以能滅度諸有情故；名為不慢求加行者，求如來力無畏不共諸佛法故；名善引發作意行者，引發佛土諸莊嚴故；名造種種善業行者，集相好故；名為常恒善加行者，求佛身、語、意莊嚴故；名大尊重能承事者，於一切菩薩諸法師所如教行故；名為心無礙者，以大方便善巧相續入世間故；名為日夜離余心者，唯為成熟一切有情而修行故。菩薩如是勤修行時，以依佈施成熟有情，又以愛語、又以利行、又

【現代漢語翻譯】現代漢語譯本：菩薩以這樣的方式，憑藉善於觀察的智慧所引導的智慧，以及所修的善根，都是爲了救護一切有情（眾生），爲了利益一切有情，爲了安樂一切有情，爲了憐憫一切有情，爲了使有情沒有各種災難，爲了解脫一切有情，爲了引導一切有情，爲了使有情生起清凈的信心，爲了調伏一切有情，爲了度脫一切有情而修習積累的。菩薩安住于這第五難勝地時，被稱為『具念者』，因為不忘失正法；被稱為『具慧者』，因為智慧能夠善於決斷；被稱為『具趣者』，因為覺悟到經文的旨趣和秘密教義；被稱為『慚愧者』，因為能夠守護自己和他人；被稱為『堅持者』，因為不捨棄律儀和戒行；被稱為『覺者』，因為能夠善巧地觀察什麼是處境、什麼不是處境；被稱為『隨智行者』，因為不是被他人所引導；被稱為『隨慧行者』，因為對於有意義和無意義的兩種說法都能夠善巧；被稱為『引發神通者』，因為對於修習引發神通能夠善巧；被稱為『方便善巧者』，因為能夠隨順世間而運轉；被稱為『無厭足者』，因為能夠善於積累福德資糧；被稱為『無休息精進者』，因為能夠訪求智慧資糧；被稱為『無厭倦意樂者』，因為能夠積累大慈大悲的資糧；被稱為『一切有情加行者』，因為能夠度脫一切有情；被稱為『不慢求加行者』，因為能夠尋求如來的力量、無畏和不共的諸佛法；被稱為『善引發作意行者』，因為能夠引發佛土的各種莊嚴；被稱為『造種種善業行者』，因為能夠積累相好；被稱為『常恒善加行者』，因為能夠尋求佛的身、語、意莊嚴；被稱為『大尊重能承事者』，因為能夠對於一切菩薩和法師如教奉行；被稱為『心無礙者』，因為能夠以大方便善巧相續不斷地進入世間；被稱為『日夜離余心者』，因為唯獨爲了成熟一切有情而修行。菩薩像這樣勤奮修行時，依靠佈施來成熟有情，又依靠愛語，又依靠利行，又以同事成熟有情。複次，菩薩安住此地，于諸佛所，得受記別，謂于如是如是世界，當得成佛，號如是如是，如是如是，菩薩於此地中，得如是如是諸佛授記，是故此地，名為難勝。

【English Translation】 English version: The Bodhisattva, in this way, with the wisdom guided by skillful observation, and the roots of good they cultivate, all are for the sake of protecting all sentient beings (yǒu qíng), for the sake of benefiting all sentient beings, for the sake of bringing peace to all sentient beings, for the sake of having compassion for all sentient beings, for the sake of ensuring sentient beings are free from all calamities, for the sake of liberating all sentient beings, for the sake of guiding all sentient beings, for the sake of causing sentient beings to generate pure faith, for the sake of taming all sentient beings, and for the sake of leading all sentient beings to liberation. When the Bodhisattva dwells in this fifth Difficult-to-Conquer Ground, they are called 『One with Mindfulness』 (具念者, jù niàn zhě), because they do not forget the Right Dharma; they are called 『One with Wisdom』 (具慧者, jù huì zhě), because their wisdom is able to make skillful decisions; they are called 『One with Purpose』 (具趣者, jù qù zhě), because they are awakened to the meaning of the scriptures and the secret teachings; they are called 『One with Shame and Remorse』 (慚愧者, cán kuì zhě), because they are able to protect themselves and others; they are called 『One with Perseverance』 (堅持者, jiān chí zhě), because they do not abandon the precepts and the practice of discipline; they are called 『One Who is Awake』 (覺者, jué zhě), because they are able to skillfully observe what is a proper situation and what is not; they are called 『One Who Follows Wisdom』 (隨智行者, suí zhì xíng zhě), because they are not led by others; they are called 『One Who Follows Insight』 (隨慧行者, suí huì xíng zhě), because they are skillful in both meaningful and meaningless statements; they are called 『One Who Evokes Supernormal Powers』 (引發神通者, yǐn fā shén tōng zhě), because they are skillful in cultivating and evoking supernormal powers; they are called 『One with Skillful Means』 (方便善巧者, fāng biàn shàn qiǎo zhě), because they are able to adapt to the world; they are called 『One Without Satiety』 (無厭足者, wú yàn zú zhě), because they are able to skillfully accumulate the resources of merit; they are called 『One with Unceasing Diligence』 (無休息精進者, wú xiū xī jīng jìn zhě), because they are able to seek the resources of wisdom; they are called 『One with Unwearied Intention』 (無厭倦意樂者, wú yàn juàn yì lè zhě), because they are able to accumulate the resources of great compassion; they are called 『One Who Practices for All Sentient Beings』 (一切有情加行者, yī qiē yǒu qíng jiā xíng zhě), because they are able to liberate all sentient beings; they are called 『One Who Seeks Without Arrogance』 (不慢求加行者, bù màn qiú jiā xíng zhě), because they are able to seek the power, fearlessness, and unique qualities of the Buddhas; they are called 『One Who Skillfully Evokes Intentional Action』 (善引發作意行者, shàn yǐn fā zuò yì xíng zhě), because they are able to evoke the various adornments of the Buddha lands; they are called 『One Who Creates Various Good Deeds』 (造種種善業行者, zào zhǒng zhǒng shàn yè xíng zhě), because they are able to accumulate the marks and characteristics of a Buddha; they are called 『One Who Constantly Practices Good』 (常恒善加行者, cháng héng shàn jiā xíng zhě), because they are able to seek the adornments of the Buddha』s body, speech, and mind; they are called 『One Who Greatly Respects and Serves』 (大尊重能承事者, dà zūn zhòng néng chéng shì zhě), because they are able to follow the teachings of all Bodhisattvas and Dharma teachers; they are called 『One Whose Mind is Unobstructed』 (心無礙者, xīn wú ài zhě), because they are able to continuously enter the world with great skillful means; they are called 『One Who Day and Night is Free from Other Thoughts』 (日夜離余心者, rì yè lí yú xīn zhě), because they cultivate solely for the sake of maturing all sentient beings. When the Bodhisattva diligently cultivates in this way, they mature sentient beings through giving, through loving speech, through beneficial actions, and through cooperation. Furthermore, when the Bodhisattva dwells in this ground, they receive predictions from the Buddhas, that in such and such a world, they will attain Buddhahood, and will be named such and such. In this ground, the Bodhisattva receives such and such predictions from the Buddhas. Therefore, this ground is called Difficult-to-Conquer.

以同事，又以示現端嚴色身、又以說法、又以開示諸菩薩行、又以顯示如來大我、又以現示生死過失、又以稱讚佛智勝利，引發廣大神通遊戲，種種方便作用加行，成熟有情。而此菩薩如是精勤成熟有情，其心相續恒趣佛智，善根加行無有退轉求勝法故，而勤修學為欲饒益諸有情故，世間所有種種書論、印璽、算計，金性等論、諸醫方論謂：療干痟、癲癇、鬼魅、損壞蠱毒，及起尸鬼咒詛和合，文筆讚詠歌舞妓樂，戲笑談說喜樂之處；國城、村邑、宮宅、園苑、泉流、陂池，花果、藥草叢林佈列，顯示金、銀、摩尼、真珠、琉璃、貝玉、珊瑚等性，入于日、月、星宿、地震，諸鳥獸鳴夢相吉兇，所受遍身及支分相，律儀戒行靜慮神通，四無量心無色定處，及余所有無惱害事，能引一切有情利樂無罪事業；如是一切皆能引發于諸有情有悲愍故，漸令安住無上佛法。

「菩薩住此難勝地中，由廣大見及由願力，現見多佛、多百佛、多千佛、多百千佛、多百千那庾多佛、多俱胝佛、多百俱胝佛、多千俱胝佛、多百千俱胝佛、多百千俱胝那庾多佛。菩薩見是如來、應供、正等覺已，悉以廣大增上意樂，恭敬、尊重、承事、供養，奉施衣服、飲食、臥具、病緣醫藥、諸資生具，奉獻菩薩諸妙樂具，于僧伽眾而作恭敬，以此

【現代漢語翻譯】現代漢語譯本：菩薩還以示現莊嚴的色身，以說法，以開示諸菩薩的修行，以顯示如來的大我，以揭示生死的過失，以稱讚佛的智慧和勝利，引發廣大的神通遊戲，用種種方便的作用和修行，來成熟有情眾生。這位菩薩如此精勤地成熟有情眾生，他的心相續不斷地趨向佛的智慧，善根的修行沒有退轉，因為他追求殊勝的佛法，並且勤奮修學是爲了利益一切有情眾生。世間所有各種書籍論著、印章、算術、關於金屬性的論述、各種醫方論，比如治療干痟（一種慢性消耗性疾病）、癲癇、鬼魅、損壞的蠱毒，以及起尸鬼的咒詛和合，還有文筆讚美、歌舞妓樂、戲笑談說等令人喜悅的地方；還有國都、城池、村莊、住宅、園林、泉水、池塘，花果、藥草、叢林的排列，顯示金、銀、摩尼（如意寶珠）、珍珠、琉璃、貝玉、珊瑚等寶物的特性，以及關於日、月、星宿、地震，各種鳥獸的鳴叫，夢境的吉兇，身體各部分所呈現的相，律儀戒行、靜慮神通，四無量心、無色定處，以及其他所有無惱害的事，這些都能引導一切有情眾生獲得利益和快樂，並且是無罪的。菩薩以這樣的方式，都能引發對一切有情眾生的悲憫之心，逐漸讓他們安住于無上的佛法。菩薩安住在這難勝地中，由於廣大的見解和願力，能夠親眼見到許多佛，一百位佛，一千位佛，一百千位佛，一百千那由他（數量單位）佛，俱胝（數量單位）佛，一百俱胝佛，一千俱胝佛，一百千俱胝佛，一百千俱胝那由他佛。菩薩見到這些如來、應供、正等覺之後，都以廣大增上的意樂，恭敬、尊重、承事、供養，奉獻衣服、飲食、臥具、治病的醫藥、各種生活用品，奉獻菩薩的各種美妙享樂之物，對僧伽大眾也恭敬供養。菩薩以此

【English Translation】 English version: Moreover, the Bodhisattva manifests an appearance of a dignified and beautiful body, teaches the Dharma, reveals the practices of the Bodhisattvas, demonstrates the great self of the Tathagata, shows the faults of birth and death, praises the wisdom and victory of the Buddha, evokes vast miraculous displays, and through various skillful means and practices, matures sentient beings. This Bodhisattva, with such diligence, matures sentient beings, his mind continuously inclines towards the wisdom of the Buddha, his roots of goodness do not regress, because he seeks the supreme Dharma, and he diligently studies for the benefit of all sentient beings. All the various books and treatises in the world, seals, calculations, discussions on the nature of gold, various medical treatises, such as those treating consumption, epilepsy, demonic possessions, damaged poisons, and the curses and combinations of corpse-raising ghosts, as well as literary praises, singing, dancing, music, joking, and joyful conversations; also, capitals, cities, villages, residences, gardens, springs, ponds, the arrangement of flowers, fruits, herbs, and forests, the display of the properties of gold, silver, mani (wish-fulfilling jewels), pearls, lapis lazuli, shells, jade, coral, etc., and the knowledge of the sun, moon, stars, earthquakes, the calls of various birds and beasts, the auspiciousness or inauspiciousness of dreams, the signs appearing on the body and its parts, the rules of conduct, meditative concentration, miraculous powers, the four immeasurable minds, the realms of formless concentration, and all other harmless matters, which can lead all sentient beings to benefit and happiness without sin; in all these ways, the Bodhisattva can evoke compassion for all sentient beings, gradually leading them to abide in the supreme Dharma of the Buddha. The Bodhisattva, abiding in this Difficult-to-Conquer Ground, through vast insight and the power of vows, directly sees many Buddhas, a hundred Buddhas, a thousand Buddhas, a hundred thousand Buddhas, a hundred thousand nayutas (a unit of number) of Buddhas, a koti (a unit of number) of Buddhas, a hundred kotis of Buddhas, a thousand kotis of Buddhas, a hundred thousand kotis of Buddhas, a hundred thousand kotis of nayutas of Buddhas. Having seen these Tathagatas, Arhats, Perfectly Enlightened Ones, the Bodhisattva, with vast and superior intention, respectfully honors, serves, and makes offerings, presenting clothes, food, bedding, medicine for illness, various necessities of life, and offering the Bodhisattva's various delightful things, and also making respectful offerings to the Sangha. With this

善根迴向無上正等菩提，殷重承事諸佛如來，恭敬、尊重以希有想聽聞正法，聞已受持隨分修行多分。于彼諸佛聖教凈信出家，既出家已，便則能作聞持法師；此復多分以聞行相，逮得總持而為法師。菩薩住此難勝地者，于無量劫此諸善根，轉勝熾然而得明凈。無量百劫、無量千劫、無量百千劫、無量百千那庾多劫、無量俱胝劫，乃至無量百千俱胝那庾多劫，此諸善根轉勝熾然而得明凈。唯諸佛子！譬如金師，以所鍊金作莊嚴具，以車𤦲磨瑩轉更熾然轉復明凈。唯諸佛子！菩薩住此難勝地中，此諸善根亦復如是，以方便慧思惟觀察，更勝熾然轉復明凈，由智加行功德所引，思惟觀察不可映奪。又諸佛子！譬如日、月、星宿、宮殿所有光明，一切風輪不能映奪，亦非風共。唯諸佛子！菩薩住于難勝地中，於此善根亦復如是，以方便慧智思惟觀察隨所行故，一切聲聞、諸獨覺等不能映奪，亦非世間余善根共。而此菩薩十到彼岸中，靜慮到彼岸而得增上，余到彼岸隨力隨分非不修行。

「唯諸佛子！是名略說菩薩第五難勝智地。菩薩安住於此地中，受生多作珊睹史多天王，能為自在善化有情令舍一切外道邪法，能令有情住實諦中。諸所作業，或以佈施、或以愛語、或以利行、或以同事，此等一切悉皆不離佛作意、法作

【現代漢語翻譯】現代漢語譯本將善根迴向于無上正等菩提（無上圓滿的覺悟），以極其恭敬的心承事諸佛如來，以恭敬、尊重和稀有的心態聽聞正法，聽聞后受持並隨自己的能力修行。在諸佛的教誨下，以清凈的信心出家，出家后，便能成為聞持法師（能聽聞並記住佛法的法師）；他們大多通過聽聞佛法來修行，獲得總持（對佛法的全面理解和記憶）而成為法師。菩薩安住于這難勝地（菩薩修行過程中的第五個階段）時，在無量劫中，這些善根會變得更加殊勝、熾盛和明凈。經過無量百劫、無量千劫、無量百千劫、無量百千那由他劫（極大的時間單位）、無量俱胝劫（更大的時間單位），乃至無量百千俱胝那由他劫，這些善根會變得更加殊勝、熾盛和明凈。諸位佛子！譬如金匠，用煉好的金子製作裝飾品，用磨具打磨會使其更加光亮。諸位佛子！菩薩安住于這難勝地中，這些善根也是如此，通過方便智慧的思維觀察，會變得更加殊勝、熾盛和明凈，由智慧的修行功德所引導，其思維觀察是不可動搖的。又諸位佛子！譬如太陽、月亮、星宿、宮殿的光明，一切風輪都不能遮蔽，也不是風能影響的。諸位佛子！菩薩安住于難勝地中，對於這些善根也是如此，通過方便智慧的思維觀察，隨著修行，一切聲聞（聽聞佛法而修行的人）、諸獨覺（獨自覺悟的人）都不能遮蔽，也不是世間其他善根所能比擬的。而這位菩薩在十到彼岸（菩薩修行的十個階段）中，靜慮到彼岸（禪定修行）得到了提升，其餘到彼岸也隨自己的能力修行。諸位佛子！這便是簡略地說明菩薩的第五難勝智地。菩薩安住於此地中，受生時多為珊睹史多天王（欲界天中的天王），能夠自在地教化眾生，使他們捨棄一切外道邪法，能夠使眾生安住于真實的道理中。他們所做的一切，無論是佈施、愛語、利行還是同事，都離不開佛的意念、法的意念。

【English Translation】 English version Directing roots of goodness towards unsurpassed, complete, and perfect enlightenment, diligently serving all Buddhas and Tathagatas, listening to the true Dharma with reverence, respect, and a sense of rarity, receiving it after hearing, and practicing according to one's capacity. Having left home with pure faith in the teachings of all Buddhas, once ordained, they become Dharma masters who uphold what they have heard; they mostly practice through hearing, attaining total retention and becoming Dharma masters. When Bodhisattvas dwell in this Difficult-to-Conquer Ground (the fifth stage of Bodhisattva practice), these roots of goodness become increasingly superior, radiant, and pure over countless eons. Through countless hundreds of eons, countless thousands of eons, countless hundreds of thousands of eons, countless hundreds of thousands of nayutas of eons (extremely large units of time), countless kotis of eons (even larger units of time), and even countless hundreds of thousands of kotis of nayutas of eons, these roots of goodness become increasingly superior, radiant, and pure. O sons of the Buddhas! Just as a goldsmith, using refined gold to make ornaments, polishes them with a wheel, making them even more radiant and pure. O sons of the Buddhas! Bodhisattvas dwelling in this Difficult-to-Conquer Ground are also like this; through the contemplation of skillful means and wisdom, these roots of goodness become increasingly superior, radiant, and pure, guided by the merit of wisdom practice, their contemplation is unshakeable. Furthermore, O sons of the Buddhas! Just as the light of the sun, moon, stars, and palaces cannot be obscured by any wind wheel, nor is it affected by the wind. O sons of the Buddhas! Bodhisattvas dwelling in the Difficult-to-Conquer Ground are also like this with their roots of goodness; through the contemplation of skillful means and wisdom, as they practice, they cannot be obscured by all Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), nor are they comparable to other worldly roots of goodness. And this Bodhisattva, among the ten perfections, has enhanced the perfection of meditative concentration, while the other perfections are practiced according to their capacity. O sons of the Buddhas! This is a brief explanation of the Bodhisattva's fifth Difficult-to-Conquer Ground of Wisdom. Bodhisattvas dwelling in this ground are often reborn as the king of the Santusita Heaven (a heaven in the desire realm), able to freely teach sentient beings, causing them to abandon all heretical and false doctrines, and enabling them to dwell in the true principle. All their actions, whether giving, kind speech, beneficial conduct, or cooperation, are inseparable from the intention of the Buddha and the intention of the Dharma.

意、僧伽作意、菩薩作意、菩薩行作意、到彼岸作意、諸地作意、佛力作意、無所畏作意、佛不共法作意，乃至不離一切行相勝妙相應一切智智作意。常作愿言：『我當一切諸有情中，為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至愿得一切智智所依止處。』若樂發起如是精進，由是精進一剎那頃瞬息須臾，證百俱胝諸三摩地，能見百俱胝佛，彼佛加持皆能解了，能動百俱胝世界，能往百俱胝諸佛剎土，能照百俱胝世界成熟百俱胝所化有情，能住壽量百俱胝劫，於前后際各皆能入百俱胝劫，能正思擇百俱胝法門，能示現百俱胝身，身身皆能現百俱胝菩薩眷屬圍繞。從此以上是諸菩薩有願力者，由勝愿故，所有遊戲，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或勝解、或所作，此等乃至爾所百千俱胝那庾多劫不易可數。」

爾時金剛藏菩薩欲重宣此義而說頌言：

「菩薩第四焰慧地，　　所修正行已清凈；　便悟三世佛平等，　　謂由戒、定除見疑。　于道、非道並正行，　　觀察後後覺分智；　成熟有情平等故，　　通達此入第五地。　念處為弓、根利箭，　　正勤為馬、神足車；　五力堅鎧破怨敵，　　勇健得入第五地。　慚愧為衣、覺分

【現代漢語翻譯】現代漢語譯本：意作意（manasikara，心意專注）、僧伽作意（samgha-manasikara，僧團的專注）、菩薩作意（bodhisattva-manasikara，菩薩的專注）、菩薩行作意（bodhisattva-carya-manasikara，菩薩行為的專注）、到彼岸作意（paramita-manasikara，到達彼岸的專注）、諸地作意（bhumi-manasikara，諸地的專注）、佛力作意（buddha-bala-manasikara，佛力的專注）、無所畏作意（vaisaradya-manasikara，無所畏懼的專注）、佛不共法作意（buddha-avenika-dharma-manasikara，佛不共法的專注），乃至不離一切行相勝妙相應一切智智作意（sarvākāra-varopeta-sarvajñatā-jñāna-manasikara，不離一切行相的殊勝相應一切智智的專注）。常發願說：『我應當在一切有情眾生中，成為首領、最勝、最殊勝、最妙、最微妙、至上、無上、引導者、領導者、統帥，乃至愿得到一切智智所依止之處。』如果樂於發起這樣的精進，由於這種精進，在一剎那、瞬息之間，就能證得百俱胝（百億）諸三摩地（samadhi，禪定），能見到百俱胝佛，那些佛的加持都能理解，能震動百俱胝世界，能前往百俱胝諸佛剎土，能照耀百俱胝世界，成熟百俱胝所化有情，能住壽量百俱胝劫，在前後際都能進入百俱胝劫，能正確思擇百俱胝法門，能示現百俱胝身，每個身都能示現百俱胝菩薩眷屬圍繞。從這以上是諸菩薩有願力者，由於殊勝的願力，所有遊戲，或身、或光明、或神通、或眼、或境界、或音聲、或行為、或莊嚴、或勝解、或所作，這些乃至如此百千俱胝那庾多（nayuta，極大的數量單位）劫都難以計數。」

「那時，金剛藏菩薩（Vajragarbha Bodhisattva）想要再次宣說這個道理，而說了偈頌：

『菩薩第四焰慧地（Arcismati-bhumi），所修正行已清凈；便悟三世佛平等，謂由戒、定除見疑。于道、非道並正行，觀察後後覺分智；成熟有情平等故，通達此入第五地。念處為弓、根利箭，正勤為馬、神足車；五力堅鎧破怨敵，勇健得入第五地。慚愧為衣、覺分 English version: Manasikara (attention), samgha-manasikara (attention to the sangha), bodhisattva-manasikara (attention of a bodhisattva), bodhisattva-carya-manasikara (attention to the conduct of a bodhisattva), paramita-manasikara (attention to the perfections), bhumi-manasikara (attention to the grounds), buddha-bala-manasikara (attention to the powers of a Buddha), vaisaradya-manasikara (attention to fearlessness), buddha-avenika-dharma-manasikara (attention to the unique qualities of a Buddha), and even sarvākāra-varopeta-sarvajñatā-jñāna-manasikara (attention to the all-aspect-excellent-omniscience-wisdom), which is inseparable from all aspects of the excellent corresponding omniscience. They constantly make the vow: 『I shall be the leader, the best, the most excellent, the most wonderful, the most subtle, the highest, the unsurpassed, the guide, the director, the commander among all sentient beings, and even wish to attain the place where all-knowing wisdom is based.』 If one delights in initiating such diligence, by this diligence, in an instant, a moment, one can attain hundreds of kotis (hundreds of millions) of samadhis (meditative absorptions), can see hundreds of kotis of Buddhas, can understand the blessings of those Buddhas, can shake hundreds of kotis of worlds, can go to hundreds of kotis of Buddha lands, can illuminate hundreds of kotis of worlds, can mature hundreds of kotis of beings to be converted, can live for hundreds of kotis of kalpas, can enter hundreds of kotis of kalpas in both the past and future, can correctly discern hundreds of kotis of Dharma teachings, can manifest hundreds of kotis of bodies, and each body can manifest hundreds of kotis of bodhisattvas as attendants. From this point onwards, these are the games of those bodhisattvas who have the power of vows, due to their superior vows, whether it be their body, light, supernatural powers, eyes, realms, sounds, actions, adornments, understanding, or deeds, these are countless even for hundreds of thousands of kotis of nayutas (a very large number) of kalpas.」

「At that time, Vajragarbha Bodhisattva, wishing to reiterate this meaning, spoke in verse:

『The fourth ground of the bodhisattva, the Flame of Wisdom, the corrected practice is already pure; Then one realizes the equality of the Buddhas of the three times, which is to remove views and doubts through precepts and samadhi. Regarding the path, the non-path, and the correct practice, one observes the wisdom of the later and later factors of enlightenment; Because of the equality of maturing sentient beings, one understands this and enters the fifth ground. The mindfulness is the bow, the roots are the sharp arrows, the right effort is the horse, the supernatural powers are the chariot; The five powers are the strong armor to break the enemies, the brave one enters the fifth ground. Shame and remorse are the clothes, the factors of enlightenment

【English Translation】 Manasikara (attention), samgha-manasikara (attention to the sangha), bodhisattva-manasikara (attention of a bodhisattva), bodhisattva-carya-manasikara (attention to the conduct of a bodhisattva), paramita-manasikara (attention to the perfections), bhumi-manasikara (attention to the grounds), buddha-bala-manasikara (attention to the powers of a Buddha), vaisaradya-manasikara (attention to fearlessness), buddha-avenika-dharma-manasikara (attention to the unique qualities of a Buddha), and even sarvākāra-varopeta-sarvajñatā-jñāna-manasikara (attention to the all-aspect-excellent-omniscience-wisdom), which is inseparable from all aspects of the excellent corresponding omniscience. They constantly make the vow: 『I shall be the leader, the best, the most excellent, the most wonderful, the most subtle, the highest, the unsurpassed, the guide, the director, the commander among all sentient beings, and even wish to attain the place where all-knowing wisdom is based.』 If one delights in initiating such diligence, by this diligence, in an instant, a moment, one can attain hundreds of kotis (hundreds of millions) of samadhis (meditative absorptions), can see hundreds of kotis of Buddhas, can understand the blessings of those Buddhas, can shake hundreds of kotis of worlds, can go to hundreds of kotis of Buddha lands, can illuminate hundreds of kotis of worlds, can mature hundreds of kotis of beings to be converted, can live for hundreds of kotis of kalpas, can enter hundreds of kotis of kalpas in both the past and future, can correctly discern hundreds of kotis of Dharma teachings, can manifest hundreds of kotis of bodies, and each body can manifest hundreds of kotis of bodhisattvas as attendants. From this point onwards, these are the games of those bodhisattvas who have the power of vows, due to their superior vows, whether it be their body, light, supernatural powers, eyes, realms, sounds, actions, adornments, understanding, or deeds, these are countless even for hundreds of thousands of kotis of nayutas (a very large number) of kalpas.」「At that time, Vajragarbha Bodhisattva, wishing to reiterate this meaning, spoke in verse: 『The fourth ground of the bodhisattva, the Flame of Wisdom, the corrected practice is already pure; Then one realizes the equality of the Buddhas of the three times, which is to remove views and doubts through precepts and samadhi. Regarding the path, the non-path, and the correct practice, one observes the wisdom of the later and later factors of enlightenment; Because of the equality of maturing sentient beings, one understands this and enters the fifth ground. The mindfulness is the bow, the roots are the sharp arrows, the right effort is the horse, the supernatural powers are the chariot; The five powers are the strong armor to break the enemies, the brave one enters the fifth ground. Shame and remorse are the clothes, the factors of enlightenment

鬘，　　凈戒芬馥、定涂香；　善巧方便妙莊嚴，　　游總持林、等持苑。　神足為足、正念頸，　　慈悲為眼、智慧牙；　人中師子無我吼，　　殄滅惑獸入五地。　菩薩住此第五地，　　轉修勝上清凈道；　志求佛法不退轉，　　思念慈悲無厭倦。　積集福智勝功德，　　精勤方便觀上地；　佛力所加具念慧，　　了知四諦皆如實。　善知世諦、勝義諦，　　相諦、差別、成立諦，　事諦、生盡及道諦，　　乃至無礙佛智諦。　如是觀諦雖微妙，　　未得無礙勝解脫；　以此能生大功德，　　是故超過世間慧。　既觀諦已知有為，　　體性虛偽無堅實；　得佛慈愍光明分，　　為利有情求佛智。　觀諸有為前後際，　　無明昏闇愛纏縛；　流轉遲迴苦趣中，　　無我、有情及壽者。　愛取為因受來苦，　　欲求邊際不可得；　迷妄漂流無返期，　　此等可愍我應度。　蘊宅、界蛇、諸見箭，　　慾火猛熾、無明闇；　愛河漂轉不假觀，　　苦海淪湑闕明導。　如是知已勤精進，　　所作皆為度有情；　名為具念、具慧者，　　乃至覺解方便者。　習行福智無厭足，　　恭敬多聞不疲倦；　莊嚴剎土引相好，　　如是一切為有情。　為欲教化諸世間，　　善知書

論數印等；　亦能善解諸方藥，　　療治眾病悉令愈。　文詞、歌舞皆巧妙，　　佈列宮宅、園池等；　種種寶性咸示人，　　利益無量有情故。　日、月、星宿、地震動，　　乃至身相亦觀察；　靜慮、等至及神通，　　為益世間皆顯示。　智者住此難勝地，　　供養諸佛及聽法；　如以車𤦲瑩真金，　　善根轉凈亦如是。　譬如星宿宮殿光，　　非為風輪所映奪；　如蓮處泥無染污，　　菩薩於世行亦然。　多作睹史多天王，　　能摧異道諸邪見；　所修諸善為佛智，　　愿得十力濟群生。　此若發起大精進，　　剎那見百俱胝佛；　得定至現身亦然，　　願力所作過於是。　如是第五難勝地，　　人天尊者真實道；　我以種種方便力，　　為諸佛子宣說竟。」

菩薩難勝地第五竟

菩薩現前地第六之一

菩薩既聞諸勝行，　　其心歡喜雨妙花；　放凈光明散寶珍，　　供養如來稱善說。　百千天眾皆欣慶，　　共在空中雨眾寶；　花鬘、纓珞及幢幡，　　寶蓋、涂香咸供佛。　自在天王並眷屬，　　心生歡喜在空中；　散寶成云持供養，　　贊言佛子快宣說。　無量天女空中住，　　共以樂音歌贊佛；　聲中悉作如是言：　　「佛語能除煩惱病

【現代漢語翻譯】現代漢語譯本關於數字、手印等；也能很好地理解各種藥方，治療各種疾病都能使其痊癒。文辭、歌舞都巧妙精通，佈置宮殿、園林等；向人們展示各種珍寶的特性，爲了利益無量眾生。觀察日月星辰、地震動，甚至觀察自身形相；禪定、等至以及神通，爲了利益世間都展現出來。智者安住在這難勝地，供養諸佛並聽聞佛法；如同用車輛擦拭真金，善根的清凈也像這樣不斷增長。譬如星宿宮殿的光芒，不會被風輪所遮蔽；如同蓮花處於污泥而不被污染，菩薩在世間的修行也是如此。多作兜率天（Tusita）天王，能摧毀外道的各種邪見；所修的各種善行是爲了成就佛的智慧，愿能獲得十力來救度眾生。如果發起大精進，剎那間能見到百俱胝（koti，意為千萬）佛；獲得禪定直至現身也是如此，願力所成就的更是超越這些。這就是第五難勝地，是人天尊者所修的真實之道；我用種種方便之力，為諸佛子宣說完畢。」

菩薩難勝地第五結束

菩薩現前地第六之一菩薩聽聞這些殊勝的修行后，心中歡喜如雨般降下美妙的花朵；放出清凈的光明，散佈珍寶，供養如來，稱讚佛說得好。成百上千的天眾都歡欣慶賀，一同在空中降下各種珍寶；花鬘、瓔珞以及幢幡，寶蓋、涂香都用來供養佛。自在天王（Isvara）和他的眷屬，心中歡喜地在空中；散佈寶物形成雲彩進行供養，讚歎說佛子講得真好。無量的天女住在空中，一同用音樂歌頌讚美佛；歌聲中都這樣說道：『佛的教誨能消除煩惱的疾病』

【English Translation】 English version On numbers, mudras (hand gestures), etc.; Also able to skillfully understand various medicinal formulas, curing all diseases and making them heal. Skilled and adept in writing, singing, and dancing, arranging palaces, gardens, and so on; Revealing the nature of various treasures to people, for the benefit of immeasurable sentient beings. Observing the sun, moon, stars, earthquakes, and even observing one's own physical form; Meditative concentration, samadhi (state of meditative absorption), and supernormal powers, all displayed for the benefit of the world. The wise one dwells in this Difficult-to-Conquer Ground, making offerings to all Buddhas and listening to the Dharma; Just as true gold is polished by a vehicle, the roots of goodness become increasingly pure in the same way. Like the light of the star palaces, not obscured by the wind wheels; Like a lotus in the mud, unpolluted, so is the Bodhisattva's practice in the world. Often acting as the king of Tusita heaven, able to destroy the various wrong views of other paths; All the good deeds cultivated are for the wisdom of the Buddha, wishing to attain the ten powers to save all beings. If great diligence is aroused, in an instant, one can see a hundred kotis (ten million) of Buddhas; Attaining samadhi until manifestation is also like this, the power of vows surpasses even this. This is the fifth Difficult-to-Conquer Ground, the true path for humans and heavenly beings; I have finished explaining it to all the Buddha's disciples with various skillful means.」

The fifth Difficult-to-Conquer Ground of the Bodhisattva is completed.

The first part of the sixth Manifest Ground of the Bodhisattva Having heard these excellent practices, the Bodhisattvas' hearts are filled with joy, raining down wonderful flowers; Releasing pure light, scattering precious jewels, making offerings to the Tathagata, praising the Buddha for speaking well. Hundreds and thousands of heavenly beings are all rejoicing, together raining down various treasures in the sky; Garlands of flowers, necklaces, and banners, jeweled canopies, and fragrant ointments are all used to make offerings to the Buddha. The Isvara (自在) king and his retinue, with joyful hearts, are in the sky; Scattering treasures to form clouds for offerings, praising the Buddha's disciples for speaking well. Immeasurable heavenly maidens dwell in the sky, together singing praises to the Buddha with music; In the voices, they all say: 'The Buddha's teachings can remove the sickness of afflictions.'

，　法性本寂無諸相；　　猶如虛空離分別，　超諸取著絕言道，　　真實等品常清凈。　若能通達諸法性，　　即于有無心不動；　為欲救世勤修行，　　此佛口生真佛子。　不取眾相而行施，　　本絕諸惡堅持戒，　解法無生常堪忍，　　知法性離具精進，　煩惱已盡而入禪，　　善達性空分別法，　具足智力能廣濟，　　滅除眾惡稱大士。」　如是妙音千萬種，　　贊已默然瞻仰佛；　解脫月言：「金剛藏！　　以何行相入后地？」

爾時，金剛藏菩薩告眾菩薩言：「唯諸佛子！若是菩薩，第五地中所修之道善圓滿已，欲入菩薩第六地者，當以十種法平等性而入。何等為十？所謂：以一切法無相平等，以一切法無自相平等，以一切法無起平等，以一切法無生平等，以一切法寂凈平等，以一切法本來清凈平等，以一切法無戲論平等，以一切法不取、不捨平等，以一切法如幻、如夢、如影、如響、如水中月、如鏡中像、如陽焰水、如化平等，以一切法有無不二平等，以此十種法平等性入第六地。菩薩如是觀察隨瑩，隨順不逆一切諸法平等性故，通達第六現前智地。但以猛利須心而證，猶未現得無生忍門。菩薩隨行如是自性一切法時，以大悲愍為先導故，以大悲愍為增上故，為欲圓滿大悲

【現代漢語翻譯】現代漢語譯本法性（Dharmata，宇宙萬法的真實本性）本自寂靜，沒有任何表象；猶如虛空，沒有任何分別，超越一切執著，絕於言語之道，真實平等，恒常清凈。若能通達諸法（Dharma，宇宙萬法）的本性，就能在有無之間心不動搖；爲了救度世間眾生而勤奮修行，這才是佛陀口中所生的真正佛子。不執著于任何表象而行佈施，從根本上斷絕一切惡行而堅持戒律，理解諸法無生而常懷忍辱，了知法性離相而具足精進，煩惱已經斷盡而入于禪定，善於通達性空而分別諸法，具足智慧和力量能夠廣度眾生，滅除一切惡行，堪稱大士。如此美妙的聲音千萬種，讚歎完畢后默然瞻仰佛陀；解脫月菩薩問道：『金剛藏（Vajragarbha，菩薩名）！以何種修行方式進入后一地（菩薩的修行階段）？』這時，金剛藏菩薩告訴眾菩薩說：『各位佛子！如果菩薩在第五地所修之道已經圓滿，想要進入菩薩第六地，應當以十種法的平等性而入。哪十種呢？就是：以一切法無相平等，以一切法無自性平等，以一切法無起平等，以一切法無生平等，以一切法寂靜清凈平等，以一切法本來清凈平等，以一切法無戲論平等，以一切法不取不捨平等，以一切法如幻、如夢、如影、如響、如水中月、如鏡中像、如陽焰水、如化平等，以一切法有無不二平等，以這十種法的平等性進入第六地。菩薩如此觀察隨順，不違逆一切諸法的平等性，就能通達第六現前智地。但只是以猛利的精進心而證得，尚未真正獲得無生法忍。菩薩隨順修行一切法自性時，以大悲心為先導，以大悲心為增上，爲了圓滿大悲心』

【English Translation】 English version The Dharmata (the true nature of all phenomena) is inherently tranquil, without any forms; like the void, it is free from all discriminations, transcending all attachments, beyond the path of words, truly equal, and eternally pure. If one can understand the nature of all Dharmas (all phenomena), one's mind will not waver between existence and non-existence; diligently practicing to save sentient beings, this is the true child of the Buddha born from his mouth. Practicing generosity without clinging to any forms, fundamentally cutting off all evil deeds and upholding the precepts, understanding the non-arising of all dharmas and always practicing patience, knowing the formlessness of Dharmata and possessing diligence, having exhausted afflictions and entering into meditation, being skilled in understanding emptiness and distinguishing dharmas, possessing wisdom and power to widely liberate sentient beings, eliminating all evil deeds, worthy of being called a great being. Such wonderful sounds of thousands of kinds, after praising, silently gazed at the Buddha; Bodhisattva Liberation Moon asked: 'Vajragarbha (name of a Bodhisattva)! By what practice do you enter the next stage (of Bodhisattva's practice)?' At that time, Bodhisattva Vajragarbha told the Bodhisattvas: 'O sons of the Buddha! If a Bodhisattva has perfected the path practiced in the fifth stage and wishes to enter the sixth stage of a Bodhisattva, he should enter by the ten kinds of equality of dharmas. What are the ten? They are: equality of all dharmas being without form, equality of all dharmas being without self-nature, equality of all dharmas being without arising, equality of all dharmas being without birth, equality of all dharmas being tranquil and pure, equality of all dharmas being originally pure, equality of all dharmas being without conceptual proliferation, equality of all dharmas being without grasping or abandoning, equality of all dharmas being like illusions, dreams, shadows, echoes, the moon in water, images in a mirror, mirages, and transformations, equality of all dharmas being non-dual between existence and non-existence. With these ten kinds of equality of dharmas, one enters the sixth stage. A Bodhisattva who observes and follows in this way, not going against the equality of all dharmas, can understand the sixth stage of manifest wisdom. However, it is only attained through intense diligence, and the gate of non-arising forbearance has not yet been truly obtained. When a Bodhisattva practices in accordance with the self-nature of all dharmas, with great compassion as the guide, with great compassion as the enhancement, in order to perfect great compassion.'

愍故，觀諸世間合散生滅。菩薩觀此世生滅時，作是思惟：『世間所有受生施設，一切皆由我執而起，若離我執即無世間受生施設。』復作是念：『此諸異生愚癡無智執著於我，無明眩翳之所覆蔽，求有非有隨不如理，作意馳散，奔騖僻路隨邪而行，集福非福不動諸行，而彼有情諸行所植有漏有取心之種子，復續來世生及老死，中有、後有業田攝藏。無明闇覆、愛水滋潤、我慢溉灌、見網增盛，生名色種芽，生已增長，名色長已五根流轉，諸根轉已遞互與識相對有觸，由觸相對諸受發生，自後于受欣樂名愛，愛增長取，取增生有，由有生已五蘊發生，五蘊起已於五趣中漸漸衰變，衰已失壞，衰失壞故有諸熱惱，因熱惱故一切愁嘆，及苦憂惱眾苦皆集，此之一切無有集者，任運而滅亦無滅者。』菩薩如是隨順行相觀察緣起。

「複次，菩薩作是思惟：『以勝義相於諦無知名為無明，無明所作業果名行，行為依止初心名識，與識俱生餘四取蘊說為名色，名色增長說為六處，根、境與識三事和合名有漏觸，俱生名受，于受味著名為渴愛，渴愛增長是名為取，從取起有漏業名為有，業等流諸蘊起名為生，蘊熟為老，蘊壞名死，臨死欲壞愚迷之者有貪戀故心熱名愁，由愁發語號嗥喟嘆，五根相對不悅名苦，意識相對不悅名

【現代漢語翻譯】現代漢語譯本：出於憐憫，菩薩觀察世間萬物的聚合、離散、生起和滅亡。當菩薩觀察到世間的生滅時，會這樣思考：『世間所有關於受生的設定，一切都由我執而產生。如果離開了我執，就沒有世間受生的設定。』菩薩又會這樣想：『這些凡夫俗子愚癡無知，執著于「我」，被無明的黑暗所矇蔽，追求不存在的事物，不遵循正理，心意散亂，奔走在邪路上，隨著邪見而行，積累福德和非福德，以及不動搖的各種行為。而這些有情眾生，他們所種下的行為種子，是有漏洞、有執取的，會延續到下一世的生、老、死，以及中陰身和後有，都被業力所攝藏。無明的黑暗覆蓋，愛慾的水滋潤，我慢的灌溉，見解的網羅不斷增長，從而生出名色的種子，種子生長后，名色長大，五根開始運轉。諸根運轉后，依次與識相對而產生觸，由觸的相對而產生各種感受。之後，對感受產生喜悅和貪愛，貪愛增長為執取，執取增長為有，由有而產生五蘊，五蘊產生后，在五道輪迴中逐漸衰敗，衰敗后就會壞滅。因為衰敗和壞滅，就會產生各種熱惱，因為熱惱而產生一切憂愁、嘆息，以及痛苦、憂慮等各種苦難。這一切的產生，沒有一個真正的製造者，它們自然而然地滅亡，也沒有一個真正的滅亡者。』菩薩就這樣順應著事物的執行規律，觀察緣起。菩薩進一步思考：『以勝義諦的角度來看，對真理的無知稱為無明，由無明所造作的行為結果稱為行，行為所依賴的最初意識稱為識，與識同時產生的其餘四種取蘊稱為名色，名色增長稱為六處，根、境、識三者和合稱為有漏觸，同時產生的感受稱為受，對感受的貪戀稱為渴愛，渴愛增長稱為取，從取而產生的有漏業稱為有，業的等流所產生的諸蘊稱為生，諸蘊成熟稱為老，諸蘊壞滅稱為死。臨死時，由於愚癡迷惑的人有貪戀，心中焦熱稱為愁，由愁而發出號叫、嘆息，五根相對不悅稱為苦，意識相對不悅稱為

【English Translation】 English version: Out of compassion, the Bodhisattva observes the aggregation, dispersion, arising, and ceasing of all things in the world. When the Bodhisattva observes the arising and ceasing of the world, they contemplate thus: 『All the establishments of rebirth in the world arise entirely from attachment to self. If there is no attachment to self, there would be no establishments of rebirth in the world.』 They further contemplate: 『These ordinary beings are foolish and ignorant, clinging to the notion of 「self,」 obscured by the darkness of ignorance. They seek what does not exist, not following the right path. Their minds are scattered, running on crooked paths, following wrong views. They accumulate meritorious and non-meritorious actions, as well as unwavering actions. And these sentient beings, the seeds of their actions, which are flawed and clinging, continue into the next life of birth, old age, and death, as well as the intermediate state and subsequent existence, all contained by the field of karma. The darkness of ignorance covers, the water of desire nourishes, the irrigation of pride waters, and the net of views grows, thus giving rise to the seed of name and form. Once the seed has grown, name and form develop, and the five senses begin to function. Once the senses are functioning, they interact with consciousness, giving rise to contact. From this contact, various feelings arise. Subsequently, pleasure and craving arise from these feelings. Craving grows into grasping, and grasping grows into becoming. From becoming, the five aggregates arise. Once the five aggregates have arisen, they gradually decay in the five realms of existence. After decaying, they are destroyed. Because of decay and destruction, various afflictions arise. Because of afflictions, all sorrow, lamentation, pain, and distress gather. All of this arises without a true creator, and it ceases naturally, without a true ceaser.』 The Bodhisattva thus observes dependent origination in accordance with the way things function. Furthermore, the Bodhisattva contemplates: 『From the perspective of ultimate truth, ignorance of the truth is called ignorance (avidya). The result of actions done by ignorance is called action (samskara). The initial consciousness that action relies on is called consciousness (vijnana). The other four aggregates that arise simultaneously with consciousness are called name and form (nama-rupa). The growth of name and form is called the six sense bases (sadayatana). The combination of the sense bases, objects, and consciousness is called defiled contact (sparsha). The feeling that arises simultaneously is called feeling (vedana). The craving for feeling is called thirst (trishna). The growth of thirst is called grasping (upadana). The defiled karma that arises from grasping is called becoming (bhava). The aggregates that arise from the flow of karma are called birth (jati). The maturation of the aggregates is called old age (jara), and the destruction of the aggregates is called death (marana). At the time of death, because foolish and deluded people have attachment, their hearts are burning with distress, which is called sorrow (shoka). From sorrow, they cry out and lament. The unpleasantness of the five senses is called pain (duhkha), and the unpleasantness of consciousness is called

憂，憂苦所生吁嗞名惱，純大苦對如是增成，于中永無作者、受者。』復作是念：『由執作者方有作用；既無作者，以勝義諦作用亦無。』即此菩薩作是思惟：所言三界，此唯是心，如來於此分別演說十二有支，皆依一心如是而立。何以故？若於事中貪慾相應，心起是識事即是行，於行迷惑是即無明，行與無明及心共生是謂名色，名色增長是謂六處，六處分是謂觸，觸共生是受，受用之時無厭是愛，愛逼攝受不捨是取，彼有支生起是有，有所起名生，生熟為老，老壞為死。此中無明有二種所作：一、所緣故迷惑有情；二、為諸行生起與因。諸行亦有二種所作：一、能生起未來異熟；二、為于識生起與因。識亦有二種所作：一、能續有；二、為名色生起與因。名色亦有二種所作：一、互相資助；二、為六處生起與因。六處亦有二種所作：一、能現示自境差別；二、為于觸生起與因。觸亦有二種所作：一、能觸所緣；二、為于受生起與因。受亦有二種所作：一、能領納愛、非愛境及二相違；二、為于愛生起與因。愛亦有二種所作：一、令可染事中染著；二、為于取生起與因。取亦有二種所作：一、能續雜染；二、為于有生起與因。有亦有二種所作：一、令後有異趣現前；二、為于生生起與因。生亦有二種所作：一、能起諸

【現代漢語翻譯】現代漢語譯本：『憂愁，憂苦所產生的呼喊被稱為惱，純粹巨大的痛苦就是這樣形成的，其中永遠沒有作者和承受者。』他又這樣想：『因為執著于作者才會有作用；既然沒有作者，從勝義諦的角度來看，作用也是不存在的。』這位菩薩這樣思考：所謂的三界，這僅僅是心，如來對此分別闡述了十二有支，都是依據一心而建立的。為什麼呢？如果對於事物產生貪慾，心中生起意識，這個事物就是行，對於行感到迷惑就是無明，行與無明以及心共同產生，這就是名色，名色增長就是六處，六處分別就是觸，觸共同產生就是受，享受的時候沒有厭足就是愛，愛逼迫攝取不捨就是取，這些有支的生起就是有，有所產生就叫做生，生熟就是老，老壞就是死。這裡，無明有兩種作用：一、因為所緣而迷惑有情；二、作為諸行生起的因。諸行也有兩種作用：一、能夠產生未來的異熟果報；二、作為識生起的因。識也有兩種作用：一、能夠延續生命；二、作為名色生起的因。名色也有兩種作用：一、互相資助；二、作為六處生起的因。六處也有兩種作用：一、能夠顯示各自境界的差別；二、作為觸生起的因。觸也有兩種作用：一、能夠接觸所緣；二、作為受生起的因。受也有兩種作用：一、能夠領納喜愛、不喜愛的境界以及兩者相反的境界；二、作為愛生起的因。愛也有兩種作用：一、使人在可染的事物中產生染著；二、作為取生起的因。取也有兩種作用：一、能夠延續雜染；二、作為有生起的因。有也有兩種作用：一、使後世的異趣顯現；二、作為生生起的因。生也有兩種作用：一、能夠產生各種

【English Translation】 English version: 'Sorrow, the cry born of sorrow and suffering is called vexation, and pure great suffering is thus formed, in which there is never an agent or a receiver.' He further thought: 'Because of attachment to an agent, there is action; since there is no agent, from the perspective of ultimate truth, action also does not exist.' This Bodhisattva thought thus: The so-called three realms are merely the mind. The Tathagata has separately explained the twelve links of dependent origination, all of which are established based on this one mind. Why is this so? If greed arises in relation to things, and consciousness arises in the mind, that thing is action. Confusion about action is ignorance. Action, ignorance, and the mind arise together, and this is name and form. The growth of name and form is the six sense bases. The differentiation of the six sense bases is contact. Contact arising together is feeling. When enjoying, there is no satiety, and this is craving. Craving compels and grasps without letting go, and this is clinging. The arising of these links is becoming. What is produced from becoming is called birth. The ripening of birth is aging, and the decay of aging is death. Here, ignorance has two functions: first, it confuses sentient beings because of its object; second, it is the cause for the arising of actions. Actions also have two functions: first, they can produce future results; second, they are the cause for the arising of consciousness. Consciousness also has two functions: first, it can continue existence; second, it is the cause for the arising of name and form. Name and form also have two functions: first, they mutually support each other; second, they are the cause for the arising of the six sense bases. The six sense bases also have two functions: first, they can manifest the differences of their respective realms; second, they are the cause for the arising of contact. Contact also has two functions: first, it can touch the object; second, it is the cause for the arising of feeling. Feeling also has two functions: first, it can experience pleasant, unpleasant, and neutral sensations; second, it is the cause for the arising of craving. Craving also has two functions: first, it causes attachment to defiled things; second, it is the cause for the arising of clinging. Clinging also has two functions: first, it can continue defilement; second, it is the cause for the arising of becoming. Becoming also has two functions: first, it causes the manifestation of future existences; second, it is the cause for the arising of birth. Birth also has two functions: first, it can produce various

蘊；二、為于老生起與因。老亦有二種所作：一、令諸根有衰變異；二、共死會合生起與因。死亦有二種所作：一、能壞諸行；二、非遍知斷。

「複次，于中無明緣行者，無明緣性，謂行不斷復有扶助。行緣識者，於行緣性，謂識不斷復有扶助。識緣名色者，于識緣性，謂名色不斷復有扶助。名色緣六處者，名色緣性，謂六處不斷復有扶助。六處緣觸者，六處緣性，謂觸不斷復有扶助。觸緣受者，于觸緣性，謂受不斷復有扶助。受緣愛者，于受緣性，謂愛不斷復有扶助。愛緣取者，于愛緣性，謂取不斷復有扶助。取緣有者，于取緣性，謂有不斷復有扶助。有緣生者，于有緣性，謂生不斷復有扶助。生緣老死者，于生緣性，謂老死不斷復有扶助。無明滅故行滅者，由於無明緣性無故，諸行斷滅更無扶助。行滅故識滅者，由於諸行緣性無故，識亦斷滅更無扶助。識滅故名色滅者，由於識緣性無故，名色斷滅更無扶助。名色滅故六處滅者，由於名色緣性無故，六處斷滅更無扶助。六處滅故觸滅者，由於六處緣性無故，觸亦斷滅更無扶助。觸滅故受滅者，由於觸緣性無故，受亦斷滅更無扶助。受滅故愛滅者，由於受緣性無故，愛亦斷滅更無扶助。愛滅故取滅者，由於愛緣性無故，取亦斷滅更無扶助。取滅故有滅者，由

【現代漢語翻譯】現代漢語譯本蘊（skandha，五蘊，構成個體經驗的五種要素）；二、是老產生的條件和原因。老也有兩種作用：一、使諸根（indriya，感覺器官）衰變；二、與死亡結合，產生條件和原因。死也有兩種作用：一、能破壞諸行（samskara，有為法）；二、不能完全知曉和斷除（煩惱）。『再者，其中無明（avidya，無知）緣行（samskara）的含義是，無明作為條件，使得行持續不斷並得到扶助。行緣識（vijnana，意識）的含義是，行作為條件，使得識持續不斷並得到扶助。識緣名色（nama-rupa，名和色，精神和物質）的含義是，識作為條件，使得名色持續不斷並得到扶助。名色緣六處（sadayatana，六根）的含義是，名色作為條件，使得六處持續不斷並得到扶助。六處緣觸（sparsha，接觸）的含義是，六處作為條件，使得觸持續不斷並得到扶助。觸緣受（vedana，感受）的含義是，觸作為條件，使得受持續不斷並得到扶助。受緣愛（trishna，渴愛）的含義是，受作為條件，使得愛持續不斷並得到扶助。愛緣取（upadana，執取）的含義是，愛作為條件，使得取持續不斷並得到扶助。取緣有（bhava，存在）的含義是，取作為條件，使得有持續不斷並得到扶助。有緣生（jati，出生）的含義是，有作為條件，使得生持續不斷並得到扶助。生緣老死（jara-marana，衰老和死亡）的含義是，生作為條件，使得老死持續不斷並得到扶助。無明滅，則行滅，是因為無明作為條件不存在，諸行斷滅，不再有扶助。行滅，則識滅，是因為諸行作為條件不存在，識也斷滅，不再有扶助。識滅，則名色滅，是因為識作為條件不存在，名色斷滅，不再有扶助。名色滅，則六處滅，是因為名色作為條件不存在，六處斷滅，不再有扶助。六處滅，則觸滅，是因為六處作為條件不存在，觸也斷滅，不再有扶助。觸滅，則受滅，是因為觸作為條件不存在，受也斷滅，不再有扶助。受滅，則愛滅，是因為受作為條件不存在，愛也斷滅，不再有扶助。愛滅，則取滅，是因為愛作為條件不存在，取也斷滅，不再有扶助。取滅，則有滅，是由於』

【English Translation】 English version Skandha (aggregates, the five aggregates that constitute individual experience); second, it is the condition and cause for the arising of old age. Old age also has two functions: first, it causes the decay of the indriya (sense organs); second, it combines with death, creating conditions and causes. Death also has two functions: first, it can destroy the samskara (conditioned phenomena); second, it cannot fully know and eliminate (afflictions). 'Furthermore, in this context, the meaning of avidya (ignorance) as a condition for samskara (volitional formations) is that, due to ignorance, samskara continues and is supported. The meaning of samskara as a condition for vijnana (consciousness) is that, due to samskara, vijnana continues and is supported. The meaning of vijnana as a condition for nama-rupa (name and form, mind and matter) is that, due to vijnana, nama-rupa continues and is supported. The meaning of nama-rupa as a condition for sadayatana (six sense bases) is that, due to nama-rupa, sadayatana continues and is supported. The meaning of sadayatana as a condition for sparsha (contact) is that, due to sadayatana, sparsha continues and is supported. The meaning of sparsha as a condition for vedana (feeling) is that, due to sparsha, vedana continues and is supported. The meaning of vedana as a condition for trishna (craving) is that, due to vedana, trishna continues and is supported. The meaning of trishna as a condition for upadana (grasping) is that, due to trishna, upadana continues and is supported. The meaning of upadana as a condition for bhava (becoming) is that, due to upadana, bhava continues and is supported. The meaning of bhava as a condition for jati (birth) is that, due to bhava, jati continues and is supported. The meaning of jati as a condition for jara-marana (old age and death) is that, due to jati, jara-marana continues and is supported. When avidya ceases, samskara ceases, because avidya as a condition no longer exists, samskara is extinguished, and there is no more support. When samskara ceases, vijnana ceases, because samskara as a condition no longer exists, vijnana is also extinguished, and there is no more support. When vijnana ceases, nama-rupa ceases, because vijnana as a condition no longer exists, nama-rupa is extinguished, and there is no more support. When nama-rupa ceases, sadayatana ceases, because nama-rupa as a condition no longer exists, sadayatana is extinguished, and there is no more support. When sadayatana ceases, sparsha ceases, because sadayatana as a condition no longer exists, sparsha is also extinguished, and there is no more support. When sparsha ceases, vedana ceases, because sparsha as a condition no longer exists, vedana is also extinguished, and there is no more support. When vedana ceases, trishna ceases, because vedana as a condition no longer exists, trishna is also extinguished, and there is no more support. When trishna ceases, upadana ceases, because trishna as a condition no longer exists, upadana is also extinguished, and there is no more support. When upadana ceases, bhava ceases, because'

于取緣性無故，有亦斷滅更無扶助。有滅故生滅者，由於有緣性無故，生亦斷滅更無扶助。生滅故老死滅者，由於生緣性無故，老死斷滅更無扶助。

「複次，于中無明、愛、取，是謂煩惱流不斷絕；行、有是業流不斷絕；余支是苦流不斷絕。以差別故前後際滅，是流斷絕如是三流，悉是無我，離我、我所，自性生滅猶若束蘆。

「複次，所說無明緣行是前世觀待；識乃至受是現世觀待；愛乃至有是後世觀待，由是於後相續流轉。無明滅故行滅者是觀待斷絕。復由如是十二有支有三苦性：此中諸行乃至六處是行苦性；觸、受此二是苦苦性；所餘有支是壞苦性。無明滅故行滅者，是三苦性究竟斷滅。無明緣行者是則顯行，從因從緣所生之性，余亦如是。無明滅故行滅者此則顯示，行無自性，余亦如是。無明緣行者，是生連縛，余亦如是。無明滅故行滅者，是滅連縛，余亦如是。無明緣行者，是隨順有觀，余亦如是。無明滅故行滅者，是隨順盡滅觀，余亦如是。菩薩如是以十行相順逆觀察諸緣起法，所謂：有支相續故、入一心故、自業差別故、不相舍離故、三流不斷故、前今後世觀待理故、三苦集故、因緣所生故、生滅連縛故、觀有盡故。菩薩以是十種行相觀諸緣起，由以無我、無壽命者、無數取趣自性空寂

【現代漢語翻譯】現代漢語譯本因為執取（取，指對事物的執著）的緣起性是空無的，所以『有』（有，指存在）的狀態也會斷滅，不再有任何扶助。因為『有』的滅亡，導致『生』（生，指誕生）的滅亡，也是因為『有』的緣起性是空無的，所以『生』也會斷滅，不再有任何扶助。因為『生』和『滅』的緣故，導致『老死』（老死，指衰老和死亡）的滅亡，也是因為『生』的緣起性是空無的，所以『老死』也會斷滅，不再有任何扶助。此外，其中『無明』（無明，指對真理的無知）、『愛』（愛，指貪愛）、『取』（取，指執著）被稱為煩惱之流，永不間斷；『行』（行，指行為）和『有』（有，指存在）被稱為業力之流，永不間斷；其餘的支分被稱為痛苦之流，永不間斷。因為這些支分之間的差別，導致前後際的滅亡，這些流的斷絕，這三流都是無我的，遠離我以及我所擁有的，它們的自性生滅就像捆在一起的蘆葦一樣。此外，所說的『無明緣行』（無明緣行，指無明是導致行為的因緣）是前世的觀待；『識』（識，指意識）乃至『受』（受，指感受）是現世的觀待；『愛』（愛，指貪愛）乃至『有』（有，指存在）是後世的觀待，因此在後世相續流轉。『無明滅故行滅』（無明滅故行滅，指無明滅亡導致行為滅亡）是觀待的斷絕。又因為這十二有支具有三種苦的性質：其中諸行乃至六處（六處，指眼、耳、鼻、舌、身、意六種感覺器官）是行苦的性質；觸（觸，指接觸）和受（受，指感受）這兩種是苦苦的性質；其餘的有支是壞苦的性質。『無明滅故行滅』是這三種苦的性質的究竟斷滅。『無明緣行』顯示了行為是從因緣所生的性質，其餘的支分也是如此。『無明滅故行滅』顯示了行為沒有自性，其餘的支分也是如此。『無明緣行』是生連縛，其餘的支分也是如此。『無明滅故行滅』是滅連縛，其餘的支分也是如此。『無明緣行』是隨順有觀，其餘的支分也是如此。『無明滅故行滅』是隨順盡滅觀，其餘的支分也是如此。菩薩以這十種行相順逆觀察諸緣起法，即：有支相續的緣故、入於一心的緣故、自業差別的緣故、不相舍離的緣故、三流不斷的緣故、前今後世觀待的道理的緣故、三苦集聚的緣故、因緣所生的緣故、生滅連縛的緣故、觀察有盡的緣故。菩薩以這十種行相觀察諸緣起，因為無我、無壽命者、無數取趣的自性空寂。

【English Translation】 English version Because the conditioned nature of 'grasping' (取, 'grasping' refers to attachment to things) is empty, the state of 'existence' (有, 'existence' refers to being) will also cease, with no further support. Because of the cessation of 'existence', the cessation of 'birth' (生, 'birth' refers to being born) also occurs, and because the conditioned nature of 'existence' is empty, 'birth' will also cease, with no further support. Because of 'birth' and 'cessation', the cessation of 'old age and death' (老死, 'old age and death' refers to aging and death) occurs, and because the conditioned nature of 'birth' is empty, 'old age and death' will also cease, with no further support. Furthermore, within this, 'ignorance' (無明, 'ignorance' refers to not knowing the truth), 'craving' (愛, 'craving' refers to desire), and 'grasping' (取, 'grasping' refers to attachment) are called the flow of afflictions, which never ceases; 'actions' (行, 'actions' refers to deeds) and 'existence' (有, 'existence' refers to being) are called the flow of karma, which never ceases; the remaining limbs are called the flow of suffering, which never ceases. Because of the differences between these limbs, the cessation of the past and future occurs, the cutting off of these flows, these three flows are all without self, separate from self and what belongs to self, their nature of arising and ceasing is like a bundle of reeds. Furthermore, what is said about 'ignorance conditions actions' (無明緣行, 'ignorance conditions actions' refers to ignorance being the cause of actions) is a consideration of the past life; 'consciousness' (識, 'consciousness' refers to awareness) up to 'feeling' (受, 'feeling' refers to sensation) is a consideration of the present life; 'craving' (愛, 'craving' refers to desire) up to 'existence' (有, 'existence' refers to being) is a consideration of the future life, thus continuing to flow in future lives. 'When ignorance ceases, actions cease' (無明滅故行滅, 'when ignorance ceases, actions cease' refers to the cessation of ignorance leading to the cessation of actions) is the cutting off of consideration. Moreover, because these twelve limbs of existence have three natures of suffering: among them, actions up to the six sense bases (六處, 'six sense bases' refers to the six sense organs: eyes, ears, nose, tongue, body, and mind) are the nature of the suffering of formation; contact (觸, 'contact' refers to touching) and feeling (受, 'feeling' refers to sensation) are the nature of the suffering of suffering; the remaining limbs of existence are the nature of the suffering of change. 'When ignorance ceases, actions cease' is the ultimate cessation of these three natures of suffering. 'Ignorance conditions actions' shows that actions are of a nature that arises from causes and conditions, and the remaining limbs are also like this. 'When ignorance ceases, actions cease' shows that actions have no self-nature, and the remaining limbs are also like this. 'Ignorance conditions actions' is the binding of birth, and the remaining limbs are also like this. 'When ignorance ceases, actions cease' is the binding of cessation, and the remaining limbs are also like this. 'Ignorance conditions actions' is in accordance with the view of existence, and the remaining limbs are also like this. 'When ignorance ceases, actions cease' is in accordance with the view of cessation, and the remaining limbs are also like this. Bodhisattvas observe all conditioned dharmas in these ten aspects, both in forward and reverse order, namely: because of the continuity of the limbs of existence, because of entering into one mind, because of the differences in one's own karma, because of not abandoning each other, because of the continuous flow of the three flows, because of the principle of considering the past, present, and future lives, because of the accumulation of the three sufferings, because of arising from causes and conditions, because of the binding of arising and ceasing, because of observing the end of existence. Bodhisattvas observe all conditioned dharmas in these ten aspects, because of the emptiness of self-nature, the absence of a life-span, and the emptiness of countless grasping.

，離作者、受者觀緣起故，空解脫門而現在前，即此菩薩彼諸有支自性滅故，究竟解脫現證住故，無少法相後生起者，由是無相解脫門而現在前。又此菩薩如是趣入空無相已，無餘愿求唯除大悲，為先導故成熟有情，由是無愿解脫門而現在前。菩薩如是修習此三解脫門時，離自、他想，遠離作者及受者想，離有、無想，大悲為首，于未修證諸覺分法為修證故，轉復修行，作是思惟：『由相應故有為法轉，由不相應不能流轉；由和合故有為流轉，若無和合則不流轉；我已解了諸有為法，如是多咎污染而轉，是故我今當斷相應及彼和合。然為成熟諸有情故，不應永滅一切有為。』唯諸佛子！菩薩如是，觀諸有為多咎污染，永無自性本性畢竟不生不滅。觀察此時興大悲故，不捨一切有情聚故，名無著智現前般若波羅蜜多住，以寄現故而現在前。菩薩成就如是智已，慧到彼岸住之所照，引發能引覺分眾緣，然非有住而住之。觀有為法自性寂滅不住，于彼菩提分法未圓滿。菩薩住此現前地中，名入空性三摩地而現在前。自性空性三摩地，勝義空性三摩地，最上空性三摩地，大空性三摩地，相應空性三摩地，引發空性三摩地，如理無分別空性三摩地，有顧戀空性三摩地，離不離空性三摩地，而悉現前。此菩薩如是上首于空性門，百

【現代漢語翻譯】現代漢語譯本：菩薩觀察作者和受者都是因緣和合而生起，因此證悟空解脫門，此時，菩薩了知構成存在的各個要素（有支）的自性已經滅盡，達到究竟解脫的境界，沒有任何法相會再次生起，因此證得無相解脫門。此外，菩薩在進入空和無相之後，除了以大悲心為先導去成熟眾生之外，沒有其他愿求，因此證得無愿解脫門。菩薩在修習這三種解脫門時，遠離了對自身和他人的執著，遠離了對作者和受者的執著，也遠離了對有和無的執著。以大悲心為首，爲了修證尚未證得的覺分法，菩薩繼續修行，並思考：『有為法因相應而流轉，不相應則不能流轉；因和合而流轉，沒有和合則不流轉。我已經瞭解了有為法，它們是如此多過患和污染的，因此我應當斷除相應和和合。然而，爲了成熟眾生，我不應該永遠滅盡一切有為法。』諸位佛子！菩薩如此觀察有為法的多過患和污染，它們永無自性，本性畢竟不生不滅。菩薩在觀察時，生起大悲心，不捨棄一切眾生，這被稱為無著智現前，安住于般若波羅蜜多（智慧到彼岸），以寄現的方式而顯現。菩薩成就這樣的智慧后，以智慧到達彼岸，照亮並引發能夠引導覺悟的各種因緣，但並非執著于安住的狀態。菩薩觀察有為法的自性寂滅，不住於此，對於菩提分法尚未圓滿。菩薩安住於此現前地，名為進入空性三摩地（禪定），此時，自性空性三摩地、勝義空性三摩地、最上空性三摩地、大空性三摩地、相應空性三摩地、引發空性三摩地、如理無分別空性三摩地、有顧戀空性三摩地、離不離空性三摩地，都同時顯現。這位菩薩如此以空性門為首，百

【English Translation】 English version: The Bodhisattva, observing that the agent and the recipient arise from dependent origination, thus realizes the emptiness liberation gate. At this time, the Bodhisattva understands that the self-nature of all the constituents of existence (the limbs of existence) has been extinguished, reaching the state of ultimate liberation. No dharma characteristic will arise again, thus realizing the signless liberation gate. Furthermore, after entering emptiness and signlessness, the Bodhisattva has no other desire except to mature sentient beings with great compassion as the guide, thus realizing the wishless liberation gate. When practicing these three liberation gates, the Bodhisattva abandons attachment to self and others, abandons attachment to the agent and the recipient, and also abandons attachment to existence and non-existence. With great compassion as the foremost, in order to cultivate and realize the enlightenment factors that have not yet been realized, the Bodhisattva continues to practice and thinks: 'Conditioned dharmas flow due to correspondence, and cannot flow without correspondence; they flow due to combination, and do not flow without combination. I have already understood conditioned dharmas, they are so full of faults and defilements, therefore I should cut off correspondence and combination. However, in order to mature sentient beings, I should not extinguish all conditioned dharmas forever.' O sons of the Buddha! The Bodhisattva observes the many faults and defilements of conditioned dharmas, that they have no self-nature, and their inherent nature is ultimately neither arising nor ceasing. When observing, the Bodhisattva generates great compassion, not abandoning all sentient beings. This is called the manifestation of non-attachment wisdom, abiding in Prajnaparamita (wisdom gone beyond), manifesting in a provisional way. After the Bodhisattva achieves such wisdom, with wisdom reaching the other shore, illuminating and inducing various conditions that can lead to enlightenment, but not clinging to the state of abiding. The Bodhisattva observes that the self-nature of conditioned dharmas is quiescent, not abiding in this, and the factors of enlightenment are not yet perfected. The Bodhisattva abides in this present ground, which is called entering the samadhi (meditative absorption) of emptiness. At this time, the samadhi of self-nature emptiness, the samadhi of ultimate emptiness, the samadhi of supreme emptiness, the samadhi of great emptiness, the samadhi of corresponding emptiness, the samadhi of inducing emptiness, the samadhi of non-conceptual emptiness according to the truth, the samadhi of emptiness with attachment, and the samadhi of neither-leaving-nor-not-leaving emptiness, all manifest simultaneously. This Bodhisattva, thus taking the gate of emptiness as the foremost, a hundred

萬三摩地而現在前，如是于無相門百萬三摩地，于無愿門百萬三摩地皆現在前。

佛說十地經卷第四大正藏第 10 冊 No. 0287 佛說十地經

佛說十地經卷第五

大唐于闐三藏屍羅達摩于北庭龍興寺譯

菩薩現前地之餘

「唯諸佛子！菩薩住此現前地中，不壞意樂轉更圓滿；決定意樂、賢善意樂、甚深意樂、不退轉意樂、不休息意樂、無垢意樂、無邊意樂、求智意樂、方便與慧相應意樂皆得圓滿。於是菩薩此諸意樂，順佛菩提對諸異論，精進不退入于智地。舍離聲聞、獨覺乘地，一向決定趣于佛智，以諸魔怨煩惱現行不可映奪，善住菩薩智光明中，善修習空、無相、無愿法之現行，恒與方便慧觀相應，間雜引發菩提分法。菩薩住此現前地時，慧到彼岸住得增上，及證第三猛利順忍，以于諸法如理隨順不違逆故。

「菩薩住此現前地中，以廣大見及以願力，現見多佛、多百佛、多千佛、多百千佛、多百千那庾多佛、多俱胝佛、多百俱胝佛、多千俱胝佛、多百千俱胝佛、多百千俱胝那庾多佛。菩薩見是如來、應供、正等覺已，悉以廣大增上意樂，恭敬、尊重、承事、供養，奉施衣服、飲食、臥具、病緣醫藥、諸資生具，奉獻菩薩諸妙樂具，于僧伽眾而作恭敬，以

【現代漢語翻譯】現代漢語譯本萬種三摩地（samadhi，禪定）在眼前顯現，像這樣，在無相門中，百萬種三摩地，在無愿門中，百萬種三摩地都同時顯現。

《佛說十地經》卷第四大正藏第10冊 No. 0287 《佛說十地經》

《佛說十地經》卷第五

大唐于闐三藏屍羅達摩（Śīladharma）于北庭龍興寺譯

菩薩現前地之餘

『諸位佛子！菩薩安住於此現前地中，不壞其意樂，反而更加圓滿；決定意樂、賢善意樂、甚深意樂、不退轉意樂、不休息意樂、無垢意樂、無邊意樂、求智意樂、方便與智慧相應的意樂，都得到圓滿。於是，菩薩的這些意樂，順應佛的菩提，針對各種不同的論點，精進而不退轉，進入智慧之地。舍離聲聞乘（Śrāvakayāna）、獨覺乘（Pratyekabuddhayāna）的境界，一心決定趣向佛的智慧，因為各種魔怨煩惱的現行無法動搖他，他善於安住于菩薩的智慧光明中，善於修習空（śūnyatā）、無相（animitta）、無愿（apraṇihita）法的現行，恒常與方便智慧的觀察相應，間雜地引發菩提分法。菩薩安住於此現前地時，智慧到達彼岸，安住並得到增上，並且證得第三猛利順忍，因為對於諸法如理隨順而不違逆的緣故。

『菩薩安住於此現前地中，以廣大的見解和願力，現見多佛、多百佛、多千佛、多百千佛、多百千那庾多（nayuta，數量單位）佛、多俱胝（koṭi，數量單位）佛、多百俱胝佛、多千俱胝佛、多百千俱胝佛、多百千俱胝那庾多佛。菩薩見到這些如來（Tathāgata）、應供（Arhat）、正等覺（Samyaksaṃbuddha）后，都以廣大增上的意樂，恭敬、尊重、承事、供養，奉獻衣服、飲食、臥具、病緣醫藥、各種資生用具，奉獻菩薩各種美妙的享樂用具，對於僧伽（saṃgha）大眾也作恭敬，以』

【English Translation】 English version Ten thousand samadhis (meditative states) manifest before him, and in this way, a million samadhis in the aspect of no-sign, and a million samadhis in the aspect of no-wish, all manifest simultaneously.

The Sutra of the Ten Stages, Volume 4 Taisho Tripitaka Volume 10, No. 0287, The Sutra of the Ten Stages

The Sutra of the Ten Stages, Volume 5

Translated by Śīladharma of Khotan of the Great Tang Dynasty at Longxing Temple in Beiting

The Remainder of the Stage of Manifestation of the Bodhisattva

'O sons of the Buddhas! When a Bodhisattva dwells in this Stage of Manifestation, his intentions are not destroyed but become even more complete; the intention of determination, the intention of virtue, the intention of profundity, the intention of non-retrogression, the intention of non-cessation, the intention of purity, the intention of boundlessness, the intention of seeking wisdom, and the intention of the correspondence of skillful means and wisdom, all become complete. Then, these intentions of the Bodhisattva, in accordance with the Bodhi of the Buddha, and in response to various different views, advance diligently without regression, entering the ground of wisdom. He abandons the grounds of the Śrāvakayāna (Vehicle of Hearers) and the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and single-mindedly determines to proceed towards the wisdom of the Buddha, because the manifestations of various demonic afflictions cannot shake him. He dwells well in the light of the Bodhisattva's wisdom, and is skilled in practicing the manifestations of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), constantly corresponding with the observation of skillful means and wisdom, and intermittently generating the factors of enlightenment. When a Bodhisattva dwells in this Stage of Manifestation, his wisdom reaches the other shore, he dwells and attains increase, and he also attains the third powerful and compliant forbearance, because he is in accordance with the principles of all dharmas and does not go against them.'

'When a Bodhisattva dwells in this Stage of Manifestation, with great vision and the power of vows, he sees many Buddhas, many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of thousands of nayutas (a unit of number) of Buddhas, many kotis (a unit of number) of Buddhas, many hundreds of kotis of Buddhas, many thousands of kotis of Buddhas, many hundreds of thousands of kotis of Buddhas, and many hundreds of thousands of kotis of nayutas of Buddhas. Having seen these Tathāgatas, Arhats, and Samyaksaṃbuddhas, the Bodhisattva, with great and increasing intention, respectfully honors, serves, and makes offerings, presenting them with clothing, food, bedding, medicine for illness, various necessities of life, and various wonderful objects of enjoyment for Bodhisattvas, and also makes offerings to the Sangha (community), with'

此善根迴向無上正等菩提，殷重承事諸佛如來，恭敬尊重以希有想聽聞正法，聞已受持，以無顛倒等持慧智光明，修行堅固正行憶持不忘，轉更得入如來法藏。於是菩薩住此第六現前地者，于無量劫此諸善根轉復熾然、轉更明凈，無量百劫、無量千劫、無量百千劫、無量百千那庾多劫、無量俱胝劫、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那庾多劫，此諸善根轉復熾然、轉更明凈。唯諸佛子！譬如金師，以所鍊金作莊嚴具，以琉璃寶瑩飾廁填，轉得熾然、轉更明凈。唯諸佛子！菩薩住此現前地中，此諸善根亦復如是，以方便慧隨所思察，轉得熾然、轉更明凈，展轉寂滅無能映奪。又諸佛子！譬如月光，能令有情身得悅豫，非四風轉所能斷壞。唯諸佛子！菩薩住此現前地中，此諸善根亦復如是，能滅無量百千俱胝那庾多有情煩惱火焰，非四魔道所能斷壞。彼於十種波羅蜜多慧到彼岸而得增上，余到彼岸隨力隨分，非不修行。

「唯諸佛子！是名略說菩薩第六現前智地。菩薩安住於此地時，受生多作妙化天王，能作自在善化有情，令增上慢畢竟休息。常以一切聲聞問難不可映奪，能令有情證入緣起。諸所作業，或以佈施、或以愛語、或以利行、或以同事，此等一切悉皆不離佛作意、法作意、僧

【現代漢語翻譯】現代漢語譯本此善根迴向于無上正等菩提（anuttara-samyak-sambodhi，無上圓滿的覺悟），以極其恭敬的心承事諸佛如來（tathagata，如實而來者），以稀有難得的想法恭敬尊重地聽聞正法，聽聞後接受並奉持，以無顛倒的等持（samadhi，專注）智慧光明，修行堅固的正行，憶持不忘，從而更深入地進入如來（tathagata）的法藏。於是，菩薩安住于這第六現前地（abhimukhi-bhumi，現前智慧之地）時，在無量劫中，這些善根會變得更加熾盛、更加明凈。經過無量百劫、無量千劫、無量百千劫、無量百千那由他（nayuta，數量單位）劫、無量俱胝（koti，數量單位）劫、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那由他劫，這些善根會變得更加熾盛、更加明凈。諸位佛子！譬如金匠，用煉好的金子製作裝飾品，用琉璃寶玉裝飾點綴，會變得更加熾盛、更加明凈。諸位佛子！菩薩安住于這現前地中，這些善根也是如此，以方便智慧隨所思察，會變得更加熾盛、更加明凈，逐漸寂滅，沒有任何事物能夠遮蔽或奪走其光輝。又諸位佛子！譬如月光，能夠使有情（sattva，眾生）身心愉悅，不會被任何事物所破壞。諸位佛子！菩薩安住于這現前地中，這些善根也是如此，能夠熄滅無量百千俱胝那由他有情的煩惱火焰，不會被四魔道（mara，魔）所破壞。他們在這十種波羅蜜多（paramita，到彼岸）中，以智慧到達彼岸而得到增上，其餘的到彼岸則隨力隨分，並非不修行。『諸位佛子！這便是簡略地說明菩薩的第六現前智地。菩薩安住於此地時，受生多為妙化天王，能夠自在地教化有情，使增上慢（abhimana，驕慢）最終止息。他們常常以一切聲聞（sravaka，聽聞佛法者）的問難都無法駁倒，能夠使有情證入緣起（pratitya-samutpada，因緣生法）。他們所做的一切事業，無論是佈施（dana，給予）、愛語（priya-vacana，柔和的言語）、利行（artha-carya，利益他人的行為）還是同事（samanartha，與他人共同行動），這一切都離不開佛作意（buddha-manaskara，以佛爲念）、法作意（dharma-manaskara，以法爲念）、僧作意（samgha-manaskara，以僧爲念）。』

【English Translation】 English version This root of good is dedicated to the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), with utmost reverence serving all the Buddhas, the Tathagatas, respectfully and with a rare thought listening to the true Dharma, having heard it, accepting and upholding it, with non-inverted samadhi (concentration) wisdom light, cultivating firm right practice, remembering and not forgetting, thereby further entering the Tathagata's Dharma treasury. Then, when a Bodhisattva dwells in this sixth Abhimukhi-bhumi (the stage of facing wisdom), in immeasurable kalpas (aeons), these roots of good become more and more blazing, more and more clear. Through immeasurable hundreds of kalpas, immeasurable thousands of kalpas, immeasurable hundreds of thousands of kalpas, immeasurable hundreds of thousands of nayutas (a unit of number) of kalpas, immeasurable kotis (a unit of number) of kalpas, immeasurable hundreds of kotis of kalpas, immeasurable thousands of kotis of kalpas, immeasurable hundreds of thousands of kotis of kalpas, immeasurable hundreds of thousands of kotis of nayutas of kalpas, these roots of good become more and more blazing, more and more clear. O sons of the Buddha! Just like a goldsmith, using refined gold to make ornaments, and embellishing them with lapis lazuli gems, they become more and more blazing, more and more clear. O sons of the Buddha! When a Bodhisattva dwells in this Abhimukhi-bhumi, these roots of good are also like this, with skillful wisdom, as they contemplate, they become more and more blazing, more and more clear, gradually becoming tranquil, and nothing can obscure or take away their brilliance. Furthermore, O sons of the Buddha! Just like moonlight, which can bring joy to the beings' bodies, it cannot be destroyed by anything. O sons of the Buddha! When a Bodhisattva dwells in this Abhimukhi-bhumi, these roots of good are also like this, they can extinguish the flames of affliction of immeasurable hundreds of thousands of kotis of nayutas of beings, and cannot be destroyed by the four paths of Mara (demon). They, in these ten paramitas (perfections), reach the other shore with wisdom and gain superiority, and the rest of the paramitas, they practice according to their strength and capacity, not without cultivation. 'O sons of the Buddha! This is a brief explanation of the Bodhisattva's sixth Abhimukhi-jnana-bhumi (the stage of facing wisdom). When a Bodhisattva dwells in this stage, they are often reborn as the king of the marvelous transformation heavens, able to freely teach beings, causing the conceit (abhimana) to ultimately cease. They are always unassailable by all the questions of the Sravakas (hearers of the Dharma), and are able to lead beings to realize dependent origination (pratitya-samutpada). All their actions, whether it is giving (dana), loving speech (priya-vacana), beneficial conduct (artha-carya), or cooperation (samanartha), all of these are inseparable from the Buddha-manaskara (mindfulness of the Buddha), Dharma-manaskara (mindfulness of the Dharma), and Samgha-manaskara (mindfulness of the Samgha).'

伽作意、菩薩作意、菩薩行作意、到彼岸作意、諸地作意、佛力作意、無所畏作意、佛不共法作意，乃至不離一切行相妙相應一切智智作意。常作愿言：『我當一切諸有情中，為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至愿得一切智智所依止處。』若樂發起如是精進，由是精進一剎那頃瞬息須臾，證入菩薩百千俱胝諸三摩地，能見百千俱胝諸佛，彼佛加持皆能解了；能動百千俱胝世界，能往百千俱胝佛剎，能照百千俱胝世界，成熟百千俱胝有情，住壽百千俱胝大劫，於前后際各能入百千俱胝劫，思擇百千俱胝法門，能示現百千俱胝身，身身能現百千俱胝菩薩眷屬圍繞。從此以上是諸菩薩有願力者，由勝愿故，所有遊戲，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或勝解、或所作，此等乃至爾所百千俱胝那庾多劫不易可數。」

爾時，金剛藏菩薩欲重宣此義而說頌言：

「菩薩已凈第五地，　　觀法無相、無自性，　無起、無生常寂靜，　　性本清凈無戲論。　亦無取捨、如幻等，　　有、無不二離分別；　隨順法性如是觀，　　由此智入第六地。　猛利順忍智具足，　　觀諸世間生滅相；　知由我執世間生，　　除我執已世無有。　如理通

{ "translations": [ "現代漢語譯本：\n\n專注于『伽』（梵文，指宇宙或空間）的意念，專注于菩薩的意念，專注于菩薩的修行，專注于到達彼岸的意念，專注于諸地的意念，專注于佛力的意念，專注于無所畏懼的意念，專注于佛的不共之法，乃至專注于不離一切行相的微妙相應的一切智智。常發願說：『我應當在一切有情眾生中，成為首領、成為最勝、成為殊勝、成為美妙、成為微妙、成為至上、成為無上、成為引導者、成為統帥、成為領袖，乃至愿得到一切智智所依止之處。』如果樂於發起這樣的精進，憑藉這樣的精進，在一剎那、瞬息之間，就能證入菩薩的百千俱胝種三摩地（梵文，指禪定），能見到百千俱胝諸佛，並且能理解諸佛的加持；能震動百千俱胝世界，能前往百千俱胝佛剎，能照耀百千俱胝世界，能成熟百千俱胝有情，能住世百千俱胝大劫，在前後際都能進入百千俱胝劫，思擇百千俱胝法門，能示現百千俱胝身，每個身都能示現百千俱胝菩薩眷屬圍繞。從這以上是諸菩薩有願力者，由於殊勝的願力，所有的遊戲，無論是身、光明、神通、眼、境界、音聲、行為、莊嚴、勝解、還是所作，這些乃至如此百千俱胝那庾多（梵文，指極大的數目）劫都難以計數。」 , "當時，金剛藏菩薩爲了重申這個意義，說了以下偈頌：", "『菩薩已經清凈了第五地，觀察諸法無相、無自性，無起、無生，常處於寂靜，其性本清凈，沒有戲論。也沒有取捨，如同幻象一般，有和無不是二元對立，遠離分別；隨順法性這樣觀察，由此智慧進入第六地。猛利地順應忍辱，智慧具足，觀察世間生滅的現象；知道由於我執世間才產生，去除我執，世間就不存在。如理通達』" ], "english_translations": [ "English version:\n\nFocusing on the intention of 『Gati』 (Sanskrit, referring to the universe or space), focusing on the intention of a Bodhisattva, focusing on the practice of a Bodhisattva, focusing on the intention of reaching the other shore, focusing on the intention of the various stages, focusing on the intention of the Buddha's power, focusing on the intention of fearlessness, focusing on the intention of the Buddha's unique qualities, and even focusing on the intention of the subtle correspondence of all-knowing wisdom that does not depart from all aspects. They constantly make the vow: 『I shall, among all sentient beings, be the leader, the most excellent, the most superior, the wonderful, the subtle, the supreme, the unsurpassed, the guide, the commander, the chief, and even wish to attain the place where all-knowing wisdom is based.』 If one is joyful in initiating such diligence, by this diligence, in an instant, a moment, one can enter into hundreds of thousands of kotis (Sanskrit, a large number) of Samadhis (Sanskrit, meditative absorption) of a Bodhisattva, can see hundreds of thousands of kotis of Buddhas, and can understand the blessings of the Buddhas; can shake hundreds of thousands of kotis of worlds, can go to hundreds of thousands of kotis of Buddha lands, can illuminate hundreds of thousands of kotis of worlds, can mature hundreds of thousands of kotis of sentient beings, can live for hundreds of thousands of kotis of great kalpas (Sanskrit, eons), can enter into hundreds of thousands of kotis of kalpas in both the past and future, can contemplate hundreds of thousands of kotis of Dharma teachings, can manifest hundreds of thousands of kotis of bodies, and each body can manifest hundreds of thousands of kotis of Bodhisattva retinues surrounding it. From this point onward, these are the Bodhisattvas who have the power of vows, due to their superior vows, all their plays, whether in body, light, supernatural powers, eyes, realms, sounds, actions, adornments, understanding, or deeds, these are countless even for hundreds of thousands of kotis of nayutas (Sanskrit, an extremely large number) of kalpas.」", "At that time, Bodhisattva Vajragarbha, wishing to reiterate this meaning, spoke the following verses:", "『The Bodhisattva has already purified the fifth stage, observing that all dharmas are without characteristics, without self-nature, without arising, without ceasing, always in tranquility, their nature is originally pure, without conceptual proliferation. There is also no grasping or rejection, like illusions, existence and non-existence are not dualistic, free from discrimination; observing in accordance with the nature of Dharma, by this wisdom, one enters the sixth stage. With fierce endurance and complete wisdom, observing the phenomena of arising and ceasing in the world; knowing that the world arises due to self-grasping, and when self-grasping is removed, the world does not exist. Understanding thoroughly according to the truth』" ] }

達緣起空，　　不壞假立和合用；　無作、無受、無命者，　　諸行如雲遍興起。　于諦無知名無明，　　癡所造業果名行，　生時初心名為識，　　俱生余蘊是名色，　即此增長名六處，　　三和謂觸俱生受，　欣受名愛，愛增取，　　有漏業有，蘊起生，　蘊熟名老、蘊壞死，　　純大苦聚如是集。　了達三界唯是心，　　十二有支依心有；　生死皆由心所作，　　若心滅者生死盡。　無明所作有二種，　　由緣迷故與行因；　如是乃至老終歿，　　從此苦生無有盡。　無明緣性謂諸行，　　不斷而復有助成；　由斯無故諸行斷，　　更無扶助余亦爾。　癡、愛、取是煩惱流，　　行、有是業餘皆苦；　無明與行為過去，　　識至於受是現在，　愛、取、有生未來苦，　　觀待斷是苦邊際。　行至六處是行苦，　　觸、受增長是苦苦，　所餘有支是壞苦，　　若見無我三苦滅。　以從因緣行等起，　　緣離則斷故性空；　無明為緣是生縛，　　于緣得離縛乃除。　隨順無明起諸有，　　若不隨順諸有斷；　由此彼有無亦然，　　十種思惟心離著。　有支相續一心攝，　　自業不離及三流；　三際三苦因緣生，　　連縛起滅順無盡。　如是普觀緣起行，　　無作

【現代漢語翻譯】現代漢語譯本通達緣起性空，不破壞假立的和合作用；沒有作者、沒有受者、沒有命者，諸行如雲般普遍興起。對於真諦沒有認識稱為無明（avidya，指對真理的無知），由癡所造的業果稱為行（samskara，指意志行為），出生時的最初心念稱為識（vijnana，指意識），與識同時產生的其他蘊稱為色（rupa，指物質形態），此識增長稱為六處（sadayatana，指六種感官），根、境、識三者和合稱為觸（sparsa，指感官接觸），觸同時產生感受稱為受（vedana，指感受），貪愛感受稱為愛（trsna，指渴愛），愛增長則為取（upadana，指執取），有漏的業產生有（bhava，指存在），蘊的生起，蘊成熟稱為老（jara，指衰老），蘊壞滅稱為死（marana，指死亡），純粹的大苦聚集就是這樣產生的。了達三界（欲界、色界、無色界）唯是心，十二有支（十二因緣）依心而有；生死都由心所造作，如果心滅，生死也就終結。無明所造作的有兩種，由因緣迷惑而產生行因；這樣乃至老死，由此產生的苦沒有盡頭。無明為緣的性質是諸行，不斷地又有助成；由於無明不存在，諸行就斷滅，沒有扶助，其餘的也一樣。癡、愛、取是煩惱的流動，行、有是業，其餘都是苦；無明與行是過去，識到受是現在，愛、取、有產生未來的苦，觀察等待斷滅是苦的邊際。行到六處是行苦，觸、受增長是苦苦，其餘的有支是壞苦，如果見到無我，三苦就滅盡。因為從因緣行等生起，因緣離散就斷滅，所以本性是空；無明為緣是生死的束縛，從因緣得到解脫，束縛就解除。隨順無明產生諸有，如果不隨順，諸有就斷滅；由此彼有，無也是這樣，十種思惟使心遠離執著。有支相續由一心攝持，不離自己的業和三流（煩惱流、業流、果報流）；三際（過去、現在、未來）三苦由因緣產生，連縛生起滅亡，順著無盡。這樣普遍觀察緣起之行，沒有作者。

【English Translation】 English version Understanding dependent origination as emptiness, not destroying the provisional establishment of composite functions; There is no maker, no receiver, no life-holder; all actions arise like clouds everywhere. Not knowing the truth is called ignorance (avidya), the karmic result of actions created by delusion is called formations (samskara), The initial thought at birth is called consciousness (vijnana), the other aggregates arising simultaneously with consciousness are called form (rupa), The growth of this consciousness is called the six sense bases (sadayatana), the combination of sense, object, and consciousness is called contact (sparsa), and the feeling arising simultaneously with contact is called sensation (vedana), Craving for sensation is called desire (trsna), the increase of desire is grasping (upadana), defiled karma produces existence (bhava), the arising of aggregates, The maturation of aggregates is called aging (jara), the destruction of aggregates is called death (marana), the pure accumulation of great suffering arises in this way. Understanding that the three realms (desire realm, form realm, formless realm) are only mind, the twelve links of dependent origination exist based on mind; Birth and death are all created by the mind, if the mind ceases, birth and death also end. There are two types of actions created by ignorance, due to delusion about conditions, the cause of formations arises; Thus, even until old age and death, the suffering arising from this has no end. The nature of ignorance as a condition is formations, which are continuously aided and strengthened; Because of the absence of ignorance, formations cease, without support, the rest are the same. Delusion, desire, and grasping are the flow of afflictions, formations and existence are karma, the rest are all suffering; Ignorance and formations are the past, consciousness to sensation is the present, Desire, grasping, and existence produce future suffering, observing and waiting for cessation is the boundary of suffering. Formations to the six sense bases are the suffering of formations, contact and sensation increase are the suffering of suffering, The remaining links of dependent origination are the suffering of change, if one sees no-self, the three sufferings cease. Because they arise from conditions such as formations, they cease when conditions are separated, therefore their nature is empty; Ignorance as a condition is the bondage of birth and death, liberation from conditions removes the bondage. Following ignorance gives rise to existences, if not following, existences cease; Because of this, that exists, and non-existence is also like this, ten kinds of contemplation make the mind free from attachment. The continuity of the links of dependent origination is held by one mind, not separated from one's own karma and the three flows (the flow of afflictions, the flow of karma, the flow of retribution); The three times (past, present, future) and three sufferings arise from conditions, connected and bound, arising and ceasing, following without end. Thus, universally observing the actions of dependent origination, there is no maker.

、無受、無自性，　如幻、如夢、如光影，　　亦如愚夫逐陽焰。　觀是入空解脫門，　　知緣性離入無相；　了其虛妄無所愿，　　唯除慈愍救有情。　大師修行解脫門，　　轉益大悲求佛法；　知有為從和合有，　　志樂決定勤精進。　證空等持具百萬，　　無相、無愿亦復然；　般若順忍皆增上，　　解脫智慧得成滿。　復以意樂供多佛，　　于佛教中修習道；　得佛法藏增善根，　　如金琉璃所瑩飾。　如月清涼被眾物，　　四風來觸無能壞；　此聖能超四魔道，　　息世惑熱亦如是。　住此多作善化王，　　化導有情除我慢；　所作皆求一切智，　　悉已超勝聲聞道。　此地精勤獲百千，　　俱胝菩薩三摩地；　亦見若干無量佛，　　譬如盛夏空中日。　甚深微妙難見知，　　聲聞、獨覺無能了；　如是菩薩第六地，　　我為佛子已宣說。」

菩薩現前地第六竟

菩薩遠行地第七

是時大眾心歡喜，　　散寶成云在空住；　普發種種妙音聲，　　白于最勝清凈者：「了達勝義智自在，　　成就功德百千億；　人中蓮花無所著，　　為利群生演深行。」　自在天主在空中，　　放大光明照佛身；　亦散最上妙香云，　　普供除憂煩惱者。　

【現代漢語翻譯】現代漢語譯本沒有感受，沒有自性，如同幻象、如同夢境、如同光影，也像愚人追逐陽光下的熱氣。觀察這些是進入空性的解脫之門，明白因緣的本性是空無，從而進入無相的境界；瞭解一切都是虛妄，不再有所希求，唯有慈悲憐憫之心，救度一切眾生。偉大的導師修行解脫之門，轉而增益大悲心，尋求佛法；明白有為法都是因緣和合而生，立定志向，歡喜精進修行。證得空性三昧，具足百萬種功德，無相、無愿也是如此；般若智慧和忍辱都得到增長，解脫的智慧得以圓滿。又以歡喜心供養諸佛，在佛教中修習佛道；得到佛法的寶藏，增長善根，如同黃金琉璃般光彩奪目。如同月亮清涼的光輝照耀萬物，任何外來的觸碰都不能損毀；這位聖者能夠超越四種魔障的干擾，平息世間的迷惑和煩惱，也像這樣。安住於此，多行善事，教化眾生，去除他們的我慢；所做的一切都是爲了求得一切智慧，完全超越了聲聞乘的境界。在此地精勤修行，獲得百千俱胝（俱胝：一千萬）菩薩的三摩地（三摩地：禪定），也見到無數無量的佛，就像盛夏天空中的太陽一樣。這些甚深微妙的道理難以見到和理解，聲聞和獨覺都不能領悟；這就是菩薩的第六地，我已經為佛子們宣說了。

菩薩現前地第六地結束

菩薩遠行地第七地

這時，大眾心生歡喜，散佈寶物形成雲彩停留在空中；普遍發出各種美妙的聲音，向最殊勝清凈的佛陀說道：『您通達勝義的智慧，自在無礙，成就了百千億的功德；如同人中的蓮花，不執著于任何事物，爲了利益眾生而演說甚深的修行。』自在天主在空中，放出光明照耀佛身；也散佈最上等的妙香云，普遍供養這位消除憂愁煩惱的佛陀。

【English Translation】 English version Without feeling, without self-nature, Like illusions, like dreams, like light and shadow, also like a fool chasing after the heat haze. Observing these is the gateway to liberation through emptiness, understanding that the nature of conditions is empty, thus entering the realm of no-form; Knowing all is illusory, no longer desiring anything, only with compassion and pity, saving all sentient beings. The great teacher practices the gateway to liberation, turning to increase great compassion, seeking the Dharma; Understanding that conditioned phenomena arise from the combination of causes, setting the will, joyfully practicing diligently. Attaining the samadhi of emptiness, possessing millions of merits, no-form and no-desire are also like this; Prajna wisdom and forbearance are both increased, the wisdom of liberation is perfected. Also with joyful intention offering to all Buddhas, practicing the path in Buddhism; Obtaining the treasure of the Dharma, increasing good roots, shining like gold and lapis lazuli. Like the cool light of the moon illuminating all things, no external touch can damage it; This sage is able to transcend the interference of the four demons, pacifying the world's confusion and afflictions, also like this. Dwelling here, doing many good deeds, teaching sentient beings, removing their arrogance; All that is done is to seek all wisdom, completely surpassing the realm of the Sravakas. Practicing diligently in this stage, obtaining hundreds of thousands of kotis (koti: ten million) of Bodhisattva samadhis (samadhi: meditation), Also seeing countless immeasurable Buddhas, like the sun in the sky during the height of summer. These profound and subtle principles are difficult to see and understand, Sravakas and Pratyekabuddhas cannot comprehend; This is the sixth stage of the Bodhisattva, I have already proclaimed it for the Buddha's disciples.

The sixth stage of the Bodhisattva's present stage ends

The seventh stage of the Bodhisattva's far-going stage

At this time, the assembly was joyful, scattering treasures to form clouds that stayed in the sky; Universally emitting various wonderful sounds, speaking to the most supreme and pure Buddha: 'You have mastered the wisdom of the ultimate truth, free and unhindered, achieving hundreds of thousands of millions of merits; Like a lotus flower among people, not attached to anything, for the benefit of sentient beings, expounding profound practices.' The Lord of the Devas in the sky, released light illuminating the Buddha's body; Also scattering the most supreme and wonderful clouds of incense, universally offering to this Buddha who eliminates sorrow and afflictions.

爾時大眾皆歡喜，　　悉發大音同贊述：「我等聞斯地功德，　　則為已獲大善利。」　天女是時心慶悅，　　競奏樂音千萬種；　悉以如來神力故，　　聲中共作如是言：「威儀寂靜最無比，　　能調難調世應供；　已超一切諸世間，　　而行於世闡妙道。　雖現種種無量身，　　知身一一無所有；　巧以音詞說諸法，　　不取文字音聲相。　往詣百千諸國土，　　以諸上供供養佛；　智慧自在無所著，　　不生於我佛國想。　雖勤教化諸有情，　　而無彼已一切心；　雖已修成廣大善，　　而於善法不生著。　以見一切諸世間，　　貪、恚、癡火常熾然；　于諸想念悉皆離，　　發起大悲精進力。」　一切諸天及天女，　　種種供養稱讚已；　悉共同時默然住，　　瞻仰人尊愿聞法。　時解脫月復請言：　　「此諸大眾心清凈，　第七地中諸行相，　　唯愿佛子為宣說。」

爾時，金剛藏菩薩告眾菩薩言：「唯諸佛子！若是菩薩，第六地中所修地道善圓滿已，欲入菩薩第七地者，當以十種妙方便慧所引不共進道勝行而入。何等為十？所謂：善修空、無相、無愿三摩地，而集廣大福德資糧；證入諸法無我、無壽者、無數取趣，而不捨修四無量心；發起廣大福德及法修行增

【現代漢語翻譯】現代漢語譯本那時，所有在場的大眾都非常歡喜，一起發出洪亮的聲音讚歎道：『我們聽聞了這第七地的功德，就好像已經獲得了巨大的善利。』天女們這時心中充滿喜悅，競相演奏出千萬種美妙的音樂；這一切都是因為如來的神力，音樂聲中共同發出這樣的讚歎：『佛陀的威儀寂靜無比，能夠調伏難以調伏的眾生，是世間應受供養的聖者；已經超越了一切世間，卻仍然在世間弘揚微妙的佛法。雖然顯現種種無量的化身，卻知道每一個化身都是空無自性的；巧妙地運用語言文字來宣說諸法，卻不執著于文字和聲音的表象。前往成百上千的國土，用各種最上等的供品來供養佛陀；智慧自在，沒有任何執著，心中不生起『這是我的佛國』的想法。雖然勤奮地教化一切有情眾生，心中卻沒有『我』和『他人』的分別；雖然已經修成了廣大的善行，卻不執著于這些善法。因為看到一切世間，貪婪、嗔恨、愚癡的火焰常常熾盛燃燒；所以遠離一切妄想雜念，發起大慈大悲的精進力量。』一切諸天和天女，用各種供品供養和稱讚之後；都同時保持沉默，瞻仰著人中之尊，希望聽聞佛法。這時，解脫月菩薩再次請求說：『這些大眾的心都非常清凈，關於第七地中的各種修行狀態，希望佛子能夠為我們宣說。』這時，金剛藏菩薩告訴在場的菩薩們說：『各位佛子！如果菩薩在第六地所修的菩薩道已經圓滿，想要進入菩薩第七地，應當以十種巧妙方便的智慧所引導的、不與他人相同的殊勝修行而進入。這十種是什麼呢？就是：善於修習空、無相、無愿這三種三摩地（samadhi，禪定），並且積累廣大的福德資糧；證悟諸法無我、無壽者、無數取趣（沒有執取），而不捨棄修習四無量心（慈、悲、喜、舍）；發起廣大的福德和佛法修行，增加

【English Translation】 English version At that time, all the assembly rejoiced, and with one voice they praised: 'Having heard of the merits of this seventh ground, we have already obtained great benefit.' The heavenly maidens then felt joyful in their hearts, and vied with each other to play thousands of kinds of musical instruments; All this was due to the power of the Tathagata, and in the sounds they spoke these words: 'His majestic demeanor is incomparably serene, able to tame the untamable, and is worthy of offerings from the world; He has transcended all the worlds, yet walks in the world to expound the wondrous Dharma. Though he manifests countless forms, he knows that each form is without inherent existence; Skillfully using words and language to explain the Dharma, he does not grasp onto the appearance of words and sounds. He goes to hundreds of thousands of lands, offering the best offerings to the Buddhas; His wisdom is free and unattached, and he does not give rise to the thought of 'my Buddha-land'. Though he diligently teaches all sentient beings, he has no thought of 'self' or 'others' in his mind; Though he has cultivated vast merits, he does not cling to these meritorious deeds. Because he sees that in all the worlds, the fires of greed, hatred, and delusion are constantly blazing; He is therefore free from all thoughts and notions, and generates the power of great compassion and diligence.' All the gods and heavenly maidens, having made various offerings and praises; All remained silent at the same time, gazing at the Honored One, wishing to hear the Dharma. Then, Bodhisattva Liberation Moon again requested, 'The minds of this assembly are very pure, Regarding the various aspects of practice in the seventh ground, we hope that the Buddha's son will explain them to us.' At that time, Bodhisattva Vajragarbha addressed the assembled Bodhisattvas, saying, 'O sons of the Buddha! If a Bodhisattva, having perfected the path of the Bodhisattva in the sixth ground, wishes to enter the seventh ground, he should enter by means of ten skillful and expedient wisdoms, which are unique and superior practices. What are these ten? They are: skillfully cultivating the three samadhis (samadhi, meditative absorption) of emptiness, signlessness, and wishlessness, and accumulating vast stores of merit; realizing that all dharmas are without self, without a life-span, and without any grasping, while not abandoning the cultivation of the four immeasurables (loving-kindness, compassion, joy, and equanimity); generating vast merit and Dharma practice, increasing '

上到彼岸行，而於諸法無少執著；已得遠離一切三界，而能引發三界莊嚴；已得畢竟寂靜寂滅，遠離一切諸煩惱焰，而能引發一切有情，貪、瞋、癡焰寂滅之行；現知諸法如幻、如夢、如影、如響、如水中月、如鏡中像、自性無二，而能引發業用無量差別意樂；依善修習諸剎土道與虛空等，而能引發佛剎清凈莊嚴之行；了知諸佛法身為性猶如虛空，而能引發妙色相好莊嚴其身；又知諸佛音聲本性寂靜不可言說，而能引發一切音韻差別莊嚴；了知諸佛一剎那頃頓悟三世，而能隨入顯示種種相劫數等，觀諸有情心意樂故；菩薩如是以此十種妙方便慧所引不共進道勝行，從第六地入第七地。

「唯諸佛子！菩提薩埵，由此十種妙方便慧所引不共進道勝行現在前故，名為已入于第七地。菩薩住此第七地中，入于無量諸有情界；入于無量諸佛世尊，成就調伏有情之業；入于無量諸世界網；入于無量諸佛世尊佛剎清凈；入于無量法差別性；入于無量諸佛世尊智正等覺；入于無量劫數差別；入于無量諸佛世尊覺悟三世；入于無量有情勝解差別之相；入于無量諸佛世尊，示現種種名號色身；入于無量有情意樂根之差別；入于無量諸佛世尊，言音令他有情生喜；入于無量有情種種心行差別；入于無量諸佛世尊廣大智行；入于無量諸

【現代漢語翻譯】現代漢語譯本：到達彼岸的修行，對於一切法沒有任何執著；已經遠離了三界（欲界、色界、無色界），卻能引發三界的莊嚴；已經達到究竟的寂靜寂滅，遠離一切煩惱的火焰，卻能引發一切有情眾生，貪、瞋、癡的火焰寂滅的修行；現知一切法如幻、如夢、如影、如響、如水中月、如鏡中像，自性沒有差別，卻能引發業用無量差別的意樂；依靠善於修習諸佛剎土之道，與虛空相等，卻能引發佛剎清凈莊嚴的修行；了知諸佛法身（佛的真如之身）的本性猶如虛空，卻能引發妙色相好莊嚴其身；又知諸佛音聲的本性寂靜不可言說，卻能引發一切音韻差別莊嚴；了知諸佛在一剎那間頓悟三世（過去、現在、未來），卻能隨順顯示種種相劫數等，觀察有情眾生的心意樂；菩薩像這樣以這十種巧妙方便智慧所引發的不共進道殊勝修行，從第六地進入第七地。唯有佛子們！菩薩，由於這十種巧妙方便智慧所引發的不共進道殊勝修行現在顯現的緣故，被稱為已經進入第七地。菩薩安住在這第七地中，進入無量諸有情界；進入無量諸佛世尊，成就調伏有情眾生的事業；進入無量諸世界網；進入無量諸佛世尊的佛剎清凈；進入無量法差別性；進入無量諸佛世尊的智正等覺（佛的智慧和覺悟）；進入無量劫數差別；進入無量諸佛世尊覺悟三世；進入無量有情眾生勝解差別之相；進入無量諸佛世尊，示現種種名號色身；進入無量有情眾生意樂根的差別；進入無量諸佛世尊，言音令其他有情眾生生起歡喜；進入無量有情眾生種種心行差別；進入無量諸佛世尊廣大智行；進入無量諸

【English Translation】 English version: Having practiced to reach the other shore, yet without any attachment to any dharmas; having attained detachment from all three realms (desire realm, form realm, formless realm), yet able to bring forth the adornments of the three realms; having attained ultimate tranquility and extinction, detached from all flames of afflictions, yet able to bring forth the practice of extinguishing the flames of greed, hatred, and delusion for all sentient beings; knowing that all dharmas are like illusions, like dreams, like shadows, like echoes, like the moon in water, like reflections in a mirror, their self-nature without duality, yet able to bring forth the intention of immeasurable differences in karmic actions; relying on the skillful practice of the paths of all Buddha-lands, equal to space, yet able to bring forth the practice of purifying and adorning Buddha-lands; understanding that the nature of the Dharmakaya (the body of truth) of all Buddhas is like space, yet able to bring forth the adornment of their bodies with wondrous marks and characteristics; also knowing that the nature of the voices of all Buddhas is tranquil and inexpressible, yet able to bring forth the adornment of all different sounds; understanding that all Buddhas instantaneously awaken to the three times (past, present, future) in a single moment, yet able to follow and display various kalpas and so on, observing the intentions of sentient beings; Bodhisattvas, in this way, with these ten kinds of skillful means and wisdom, bring forth the unsurpassed practice of advancement, entering the seventh stage from the sixth stage. Only, sons of the Buddhas! Bodhisattvas, because of the present manifestation of the unsurpassed practice of advancement brought forth by these ten kinds of skillful means and wisdom, are called to have entered the seventh stage. Bodhisattvas, abiding in this seventh stage, enter into immeasurable realms of sentient beings; enter into immeasurable Buddhas, accomplishing the work of taming sentient beings; enter into immeasurable networks of worlds; enter into the immeasurable purity of the Buddha-lands of all Buddhas; enter into the immeasurable nature of the differences of dharmas; enter into the immeasurable perfect enlightenment of all Buddhas; enter into the immeasurable differences of kalpas; enter into the immeasurable awakening of all Buddhas to the three times; enter into the immeasurable aspects of the different understandings of sentient beings; enter into the immeasurable Buddhas, displaying various names and forms; enter into the immeasurable differences of the faculties of the intentions of sentient beings; enter into the immeasurable Buddhas, whose voices bring joy to other sentient beings; enter into the immeasurable differences of the various mental activities of sentient beings; enter into the immeasurable vast wisdom practices of all Buddhas; enter into the immeasurable

聲聞乘游路勝解信解，無量諸佛世尊演說入道；入于無量諸獨覺乘修證成就；入于無量諸佛世尊，演說趣入甚深智門；入于無量諸菩薩行所修加行；入于無量諸佛世尊，演說趣入大乘之集。即此菩薩作是思惟：『諸佛境界如是無量百俱胝劫不易算數，千俱胝劫、百千俱胝劫，乃至爾所百千俱胝那庾多劫不易算數，此佛境界我應發起，以無功用、無分別、無異分別，當令圓滿。』菩薩如是多善觀智通，無間無缺精勤修學，以不動故名已安住于方便慧熏修不共進道勝行。又此菩薩於一剎那能引發道不起于定，行時引發如是正智，精勤修學，住、坐、臥時乃至眠夢，遠離蓋障。諸威儀中不道如意，正想作意，彼於一心一剎那中，十到彼岸具足成就。所以者何？由是菩薩所起一切心之所念，唸唸皆以大悲為首，迴向修證一切佛法趣如來智。於此菩薩所有善根，為求佛智施與有情，是彼佈施波羅蜜多；慈悲為首，于諸有情不為損害，是彼安忍波羅蜜多；無厭增進後後善法，是彼精進波羅蜜多；一切智道常現在前未嘗散亂，是彼靜慮波羅蜜多；于性不生不滅法中現前之忍，是彼般若波羅蜜多；引發無量智，是彼方便善巧波羅蜜多；引發後後智，是彼愿波羅蜜多；一切異論及諸魔眾，無能壞道，是則彼力波羅蜜多；如實建立一切諸法

，是名彼智波羅蜜多。唯諸佛子！菩薩住此遠行地中，如是十種波羅蜜多，剎那皆得具足四種攝事及四加持，三十七品菩提分法、三解脫門，略言一切覺分之法，剎那剎那皆悉圓滿。」

如是說已，解脫月菩薩，問金剛藏菩薩言：「唯諸佛子！菩薩豈但于第七地一切覺分而得圓滿，為於一切菩薩地中亦滿足耶？」

金剛藏菩薩言：「佛子！菩薩一切十地位中，一切覺分悉皆圓滿，然于菩薩第七地中最為殊勝。所以者何？唯佛子！此菩薩地，今有加行行得圓滿，轉能趣入智神通行。然唯佛子！于初地中，一切大愿為所緣覺支圓滿，第二地中遣心垢故，第三地中正愿增長得法明故，第四地中趣入道故，第五地中隨順一切世間事業故，第六地中趣入甚深諸法門故。今此菩薩第七地中，具足發起諸佛法故覺支圓滿。所以者何？菩薩所有始從初地，至第七地中之所引發智加行分。此從菩薩第八智地，以無功用悉皆成就。佛子！譬如有二世界，一者、染凈，二者、純凈；是二界中間難可得過，唯除有大神通力持。佛子！菩薩雜凈行門亦爾，難可得過，唯除有大誓願方便慧通力。」

解脫月菩薩言：「唯諸佛子！豈於前七菩薩地中菩薩正行以煩惱行之染污耶？」

金剛藏菩薩言：「佛子！以從初地諸菩薩行

【現代漢語翻譯】現代漢語譯本：這就是所謂的彼智波羅蜜多（到達彼岸的智慧）。諸位佛子！菩薩安住於此遠行地（第七地）中，如此十種波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智），剎那間都能具足四種攝事（佈施、愛語、利行、同事）以及四種加持，三十七品菩提分法（四念處、四正勤、四神足、五根、五力、七覺支、八正道）、三解脫門（空、無相、無愿），簡而言之，一切覺悟的法門，剎那剎那都能圓滿成就。如此說完之後，解脫月菩薩問金剛藏菩薩說：『諸位佛子！菩薩難道只是在第七地才圓滿一切覺悟的法門嗎？在一切菩薩地中也都能圓滿嗎？』金剛藏菩薩說：『佛子！菩薩在一切十地中，一切覺悟的法門都圓滿，但在菩薩第七地中最為殊勝。為什麼呢？佛子！此菩薩地，現在有加行（修行）才能圓滿，轉而能夠趣入智神通的境界。然而，佛子！在初地中，一切大愿作為所緣的覺支圓滿；在第二地中，因為去除心中的垢染；在第三地中，正愿增長而得到法明；在第四地中，趣入正道；在第五地中，隨順一切世間的事業；在第六地中，趣入甚深諸法門。現在這位菩薩在第七地中，具足發起諸佛的法門，所以覺支圓滿。為什麼呢？菩薩從初地開始，到第七地中所引發的智慧加行部分，從菩薩第八智地開始，就以無功用的方式全部成就。佛子！譬如有兩個世界，一個是染污和清凈混合的世界，一個是純凈的世界；這兩個世界之間難以跨越，除非有大神通力才能做到。佛子！菩薩雜染和清凈的修行也是如此，難以跨越，除非有大誓願、方便和智慧神通的力量。』解脫月菩薩說：『諸位佛子！難道在前七個菩薩地中，菩薩的正行會被煩惱的行所染污嗎？』金剛藏菩薩說：『佛子！從初地開始，諸菩薩的修行

【English Translation】 English version: This is called the 'Prajnaparamita' (Perfection of Wisdom). O sons of the Buddhas! When Bodhisattvas dwell in this 'Far-Going Ground' (Seventh Bhumi), they instantaneously perfect all ten Paramitas (Generosity, Morality, Patience, Effort, Meditation, Wisdom, Skillful Means, Vow, Power, and Knowledge), along with the four means of gathering (Giving, Kind Speech, Beneficial Action, and Consistency), the four supports, 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 Path), the three doors of liberation (Emptiness, Signlessness, and Wishlessness), and in short, all the factors of enlightenment are perfected in every moment.』 Having said this, Bodhisattva 'Liberation Moon' asked Bodhisattva 'Vajra Treasury', 『O sons of the Buddhas! Is it only in the seventh ground that Bodhisattvas perfect all the factors of enlightenment, or are they also perfected in all the Bodhisattva grounds?』 Bodhisattva 'Vajra Treasury' said, 『O sons of the Buddhas! Bodhisattvas perfect all the factors of enlightenment in all ten grounds, but it is most excellent in the seventh ground. Why is that? O sons of the Buddhas! This Bodhisattva ground is now perfected through the practice of effort, and is able to enter the realm of wisdom and supernormal powers. However, O sons of the Buddhas! In the first ground, all great vows are perfected as the object of mindfulness; in the second ground, defilements of the mind are removed; in the third ground, right vows increase and the light of Dharma is attained; in the fourth ground, one enters the path; in the fifth ground, one conforms to all worldly activities; in the sixth ground, one enters the profound gates of all Dharmas. Now, in this seventh ground, the Bodhisattva fully initiates the Dharmas of all Buddhas, thus perfecting the factors of enlightenment. Why is that? The wisdom and effort that Bodhisattvas initiate from the first ground to the seventh ground are all accomplished effortlessly from the eighth ground of wisdom. O sons of the Buddhas! It is like there are two worlds, one mixed with defilement and purity, and the other purely pure; it is difficult to cross between these two worlds, except by great supernormal power. O sons of the Buddhas! The Bodhisattva's practice of mixed defilement and purity is also like this, difficult to cross, except by great vows, skillful means, and the power of wisdom and supernormal powers.』 Bodhisattva 'Liberation Moon' said, 『O sons of the Buddhas! Are the Bodhisattvas' right practices in the previous seven Bodhisattva grounds defiled by the practices of afflictions?』 Bodhisattva 'Vajra Treasury' said, 『O sons of the Buddhas! From the first ground, the practices of the Bodhisattvas』

，當言遠離諸煩惱業，迴向菩提增上力故，然與隨類道平等故，於七地中未可當言超煩惱行。佛子！譬如轉輪聖王，乘天象寶巡四大洲人間，貧苦雜染皆能了知，而不為彼眾患所污，然未名為超過人位；若舍王身生於梵世，乘梵宮殿巡覽千界，示現梵天光明威德，爾乃名為超過人位。佛子！菩薩亦復如是，始從初地乘御菩薩到彼岸乘，遍游世間知諸有情雜染過患，而不為彼眾患所污，乘正道故，然於七地猶未可言超煩惱患。若舍一切有功用，從第七地入第八地，乘御菩薩清凈之乘遍游世間，知雜染患不為所染，已超過故。菩薩安住於此菩薩第七地中，多分超過貪等一切諸煩惱，眾菩薩修此遠行地時，如應當言非有煩惱非無煩惱。所以者何？一切煩惱不現行故，不應說為有煩惱者；希求佛智猶未得故，不應說為無煩惱者。菩薩住此第七地中，成就增上意樂清凈身、語、意業，超過一切如來所毀不善業道，常恒護持諸佛所贊十善業道，如前所說。于第五地所引世間工巧業處，此之一切七地菩薩，以無功用自然而轉，於此三千大千世界共許為師，唯除如來、正遍等覺及已安住第八地等諸大菩薩意樂加行，無與等者。所有靜慮、等持、等至、神通、解脫，此彼一切皆得現前。由修行相現在前故，非由異熟而得成就。如第八地，

【現代漢語翻譯】現代漢語譯本：當說遠離各種煩惱和業力時，因為迴向菩提的增上力量，雖然與隨順眾生的道平等，但在第七地中還不能說超越了煩惱的修行。佛子！譬如轉輪聖王（擁有統治世界的理想君主），乘坐天象寶座巡視四大洲人間，能夠了解人間的貧困和各種雜染，卻不被這些痛苦所污染，但這還不能稱為超越了人的地位；如果捨棄王身而生於梵天世界，乘坐梵天宮殿巡視千個世界，示現梵天的光明和威德，這才稱為超越了人的地位。佛子！菩薩也是如此，從初地開始乘坐菩薩的彼岸之乘，遍游世間，瞭解各種有情的雜染和過患，卻不被這些痛苦所污染，因為乘著正道，但在第七地還不能說超越了煩惱的困擾。如果捨棄一切有為的功用，從第七地進入第八地，乘坐菩薩清凈的乘具遍游世間，瞭解雜染的過患而不被污染，這才是真正的超越。菩薩安住在第七地中，大部分超越了貪等一切煩惱。當衆菩薩修習這個遠行地時，應當說既非有煩惱也非無煩惱。為什麼呢？因為一切煩惱都不再現行，所以不應說是有煩惱；因為希求佛的智慧還沒有得到，所以不應說是沒有煩惱。菩薩安住在第七地中，成就了增上意樂清凈的身、語、意業，超越了一切如來所呵斥的不善業道，常常護持諸佛所讚歎的十善業道，如前面所說。在第五地所引發的世間工巧技藝，這一切在第七地菩薩這裡，都以無功用的自然方式運轉。在這個三千大千世界中，他們被公認為導師，只有如來、正遍知（佛的稱號）以及安住在第八地等的大菩薩的意樂加行才能與之相比，沒有其他可以與之等同。所有的靜慮（禪定）、等持（專注）、等至（入定）、神通、解脫，這一切都能現前。這是由於修行所顯現的相，而不是通過異熟（業報成熟）而成就的。如同第八地一樣。現代漢語譯本：當說遠離諸煩惱業時，因迴向菩提的增上力，雖與隨類道平等，然於七地中，未可說超煩惱行。佛子！譬如轉輪聖王（擁有統治世界的理想君主），乘天象寶巡視四大洲人間，能知貧苦雜染，而不為彼眾患所污，然未名為超過人位；若舍王身生於梵世，乘梵宮殿巡覽千界，示現梵天光明威德，爾乃名為超過人位。佛子！菩薩亦復如是，始從初地乘御菩薩到彼岸乘，遍游世間，知諸有情雜染過患，而不為彼眾患所污，乘正道故，然於七地猶未可言超煩惱患。若舍一切有功用，從第七地入第八地，乘御菩薩清凈之乘遍游世間，知雜染患不為所染，已超過故。菩薩安住於此菩薩第七地中，多分超過貪等一切諸煩惱，眾菩薩修此遠行地時，如應當言非有煩惱非無煩惱。所以者何？一切煩惱不現行故，不應說為有煩惱者；希求佛智猶未得故，不應說為無煩惱者。菩薩住此第七地中，成就增上意樂清凈身、語、意業，超過一切如來所毀不善業道，常恒護持諸佛所贊十善業道，如前所說。于第五地所引世間工巧業處，此之一切七地菩薩，以無功用自然而轉，於此三千大千世界共許為師，唯除如來、正遍等覺（佛的稱號）及已安住第八地等諸大菩薩意樂加行，無與等者。所有靜慮（禪定）、等持（專注）、等至（入定）、神通、解脫，此彼一切皆得現前。由修行相現在前故，非由異熟而得成就。如第八地，

【English Translation】 English version: When speaking of being far from all afflictions and karmas, due to the increasing power of dedicating merit to Bodhi, although it is equal to the path that follows beings, in the seventh bhumi, it cannot be said to have transcended the practice of afflictions. Buddha's child! For example, a Chakravartin king (an ideal monarch who rules the world), riding a celestial elephant jewel, tours the human realm of the four continents, and is able to understand the poverty and various defilements, yet is not defiled by these sufferings. However, this is not called transcending the human position. If he abandons his kingly body and is born in the Brahma world, riding a Brahma palace, he tours a thousand worlds, manifesting the light and power of Brahma, then it is called transcending the human position. Buddha's child! Bodhisattvas are also like this. Starting from the first bhumi, riding the Bodhisattva's vehicle to the other shore, they travel throughout the world, understanding the defilements and faults of all sentient beings, yet are not defiled by these sufferings, because they are riding the right path. However, in the seventh bhumi, it cannot be said that they have transcended the afflictions. If they abandon all intentional efforts, and from the seventh bhumi enter the eighth bhumi, riding the pure vehicle of the Bodhisattva, they travel throughout the world, understanding the defilements and faults without being defiled, then they have truly transcended. Bodhisattvas abiding in this seventh bhumi of the Bodhisattva, mostly transcend all afflictions such as greed. When Bodhisattvas cultivate this 'Going Far' bhumi, it should be said that they are neither with afflictions nor without afflictions. Why? Because all afflictions do not manifest, so it should not be said that they have afflictions; because the aspiration for Buddha's wisdom has not yet been attained, it should not be said that they are without afflictions. Bodhisattvas abiding in this seventh bhumi, accomplish the pure actions of body, speech, and mind with increased intention, transcending all unwholesome karmic paths that are condemned by the Tathagatas, and constantly uphold the ten wholesome karmic paths praised by all Buddhas, as previously mentioned. The worldly crafts and skills that were developed in the fifth bhumi, all of these are naturally operated without effort by the Bodhisattvas of the seventh bhumi. In this three thousand great thousand world, they are recognized as teachers, and only the intention and practice of the Tathagatas, Samyaksambuddhas (title of a Buddha), and great Bodhisattvas who have already abided in the eighth bhumi, can be compared to them, and there is no other equal. All dhyanas (meditation), samadhis (concentration), samapattis (attainments), supernormal powers, and liberations, all of these can be manifested. This is because of the manifestation of the aspects of practice, and not because of the maturation of karmic results. Just like the eighth bhumi. English version: When it is said to be far from all afflictions and karmas, due to the increasing power of dedication to Bodhi, although it is equal to the path that follows beings, in the seventh bhumi, it cannot be said to have transcended the practice of afflictions. Buddha's child! For example, a Chakravartin king (an ideal monarch who rules the world), riding a celestial elephant jewel, tours the human realm of the four continents, and is able to understand the poverty and various defilements, yet is not defiled by these sufferings. However, this is not called transcending the human position. If he abandons his kingly body and is born in the Brahma world, riding a Brahma palace, he tours a thousand worlds, manifesting the light and power of Brahma, then it is called transcending the human position. Buddha's child! Bodhisattvas are also like this. Starting from the first bhumi, riding the Bodhisattva's vehicle to the other shore, they travel throughout the world, understanding the defilements and faults of all sentient beings, yet are not defiled by these sufferings, because they are riding the right path. However, in the seventh bhumi, it cannot be said that they have transcended the afflictions. If they abandon all intentional efforts, and from the seventh bhumi enter the eighth bhumi, riding the pure vehicle of the Bodhisattva, they travel throughout the world, understanding the defilements and faults without being defiled, then they have truly transcended. Bodhisattvas abiding in this seventh bhumi of the Bodhisattva, mostly transcend all afflictions such as greed. When Bodhisattvas cultivate this 'Going Far' bhumi, it should be said that they are neither with afflictions nor without afflictions. Why? Because all afflictions do not manifest, so it should not be said that they have afflictions; because the aspiration for Buddha's wisdom has not yet been attained, it should not be said that they are without afflictions. Bodhisattvas abiding in this seventh bhumi, accomplish the pure actions of body, speech, and mind with increased intention, transcending all unwholesome karmic paths that are condemned by the Tathagatas, and constantly uphold the ten wholesome karmic paths praised by all Buddhas, as previously mentioned. The worldly crafts and skills that were developed in the fifth bhumi, all of these are naturally operated without effort by the Bodhisattvas of the seventh bhumi. In this three thousand great thousand world, they are recognized as teachers, and only the intention and practice of the Tathagatas, Samyaksambuddhas (title of a Buddha), and great Bodhisattvas who have already abided in the eighth bhumi, can be compared to them, and there is no other equal. All dhyanas (meditation), samadhis (concentration), samapattis (attainments), supernormal powers, and liberations, all of these can be manifested. This is because of the manifestation of the aspects of practice, and not because of the maturation of karmic results. Just like the eighth bhumi.

於此菩薩安住第七遠行地者，諸心念中妙慧方便修力成滿，一切覺支轉得圓滿。複次，而是菩薩住此第七菩薩地時，入名善思擇菩薩三摩地，名善思義三摩地，名殊勝慧三摩地，名分別義藏三摩地，名擇一切義三摩地，名善住堅根三摩地，名智神通門三摩地，名法界瑩飾三摩地，名如來勝利三摩地，名入種種義藏生死涅槃門三摩地。菩薩如是大智神通為首，入滿百萬諸三摩地凈治此地，由得如是妙方便慧之所熏修三摩地故，獲大悲故，超過聲聞、獨覺乘地，智慧觀察地現在前。於是菩薩住此菩薩第七地者，無量身業離相隨轉，無量語業離相隨轉，無量意業離相隨轉，極善清凈無生法忍之所顯發。」

解脫月菩薩言：「唯佛子！初地菩薩，豈無無量身、語、意業，超諸聲聞、獨覺行耶？」

金剛藏菩薩言：「佛子！雖有此行，但由佛法所緣增上力故，非由自覺慧所觀察。於此菩薩第七地中，由自覺慧觀境界故無能映奪。佛子！譬如王子生在王家，正後所生具足王相，才生即能映蔽臣眾；但以父王增上自在，非以自智之所思察。若身長大藝業悉成，乃以自智力所持故，超過一切眾臣所作。佛子！菩薩亦復如是，由初發心映蔽一切聲聞、獨覺，但由廣大增上意樂，非由自覺慧所觀察；今此菩薩第七地中，于自所

【現代漢語翻譯】現代漢語譯本當菩薩安住于第七遠行地時，他的所有心念都充滿了精妙的智慧和方便的修行力量，一切覺悟的要素都得以圓滿。此外，當這位菩薩安住于第七菩薩地時，他會進入名為『善思擇』（samantānudharmanirhārasamādhi，善於思量選擇的三昧）、『善思義』（samanthārthasamādhi，善於思量意義的三昧）、『殊勝慧』（viśiṣṭajñānasamādhi，殊勝智慧的三昧）、『分別義藏』（arthanirhārasamādhi，分別意義寶藏的三昧）、『擇一切義』（sarvārthapravicayasamādhi，選擇一切意義的三昧）、『善住堅根』（supratiṣṭhitamūlasamādhi，善於安住堅固根基的三昧）、『智神通門』（jñānābhinirhārasamādhi，智慧神通之門的三昧）、『法界瑩飾』（dharmadhātualamkārasamādhi，法界莊嚴的三昧）、『如來勝利』（tathāgatavijayasamādhi，如來勝利的三昧）以及『入種種義藏生死涅槃門』（nānārthadharmagarbhasamsāranirvāṇadvārasamādhi，進入種種意義寶藏生死涅槃之門的三昧）等三昧。菩薩以如此大智神通為首，進入並圓滿百萬種三昧，以此來凈化此地。由於獲得如此精妙的方便智慧所熏修的三昧，並獲得大悲心，他超越了聲聞乘和獨覺乘的境界，智慧的觀察也顯現出來。當菩薩安住于這第七菩薩地時，他無量的身業都以離相的方式隨之運轉，無量的語業也以離相的方式隨之運轉，無量的意業也以離相的方式隨之運轉，並且極度清凈，由無生法忍所顯發。解脫月菩薩問道：『佛子！難道初地菩薩就沒有無量的身、語、意業，超越聲聞和獨覺的修行嗎？』金剛藏菩薩回答說：『佛子！雖然有這樣的修行，但那是由於佛法所緣的增上力量，而不是由於自覺的智慧所觀察。而在這第七菩薩地中，由於自覺的智慧觀察境界，所以沒有誰能與之匹敵。佛子！譬如王子出生在王家，由王后所生，具備王者的相貌，剛出生就能超越所有臣子；但這只是因為父王的增上自在，而不是因為他自己的智慧所思量。如果他長大成人，技藝都已精通，那麼他就能憑藉自己的智慧力量，超越所有臣子所為。佛子！菩薩也是如此，從初發心就超越了一切聲聞和獨覺，但這只是由於廣大增上的意樂，而不是由於自覺的智慧所觀察；而現在這位菩薩在第七地中，對於自己所修行的境界，能夠以自覺的智慧進行觀察。』

【English Translation】 English version When a Bodhisattva dwells in the seventh Far-Going Ground, all his thoughts are filled with exquisite wisdom and skillful means of practice, and all the factors of enlightenment are perfected. Furthermore, when this Bodhisattva dwells in the seventh Bodhisattva Ground, he enters samadhis named 'Good Discernment' (samantānudharmanirhārasamādhi), 'Good Contemplation of Meaning' (samanthārthasamādhi), 'Superior Wisdom' (viśiṣṭajñānasamādhi), 'Discernment of the Treasury of Meaning' (arthanirhārasamādhi), 'Selection of All Meanings' (sarvārthapravicayasamādhi), 'Well-Established Firm Roots' (supratiṣṭhitamūlasamādhi), 'Gate of Wisdom and Supernormal Powers' (jñānābhinirhārasamādhi), 'Adornment of the Dharma Realm' (dharmadhātualamkārasamādhi), 'Victory of the Tathagata' (tathāgatavijayasamādhi), and 'Entering the Gate of Various Treasuries of Meaning, Samsara, and Nirvana' (nānārthadharmagarbhasamsāranirvāṇadvārasamādhi). The Bodhisattva, with such great wisdom and supernormal powers as the foremost, enters and perfects millions of samadhis to purify this ground. Because of obtaining such exquisite skillful means and wisdom-cultivated samadhis, and because of obtaining great compassion, he surpasses the grounds of the Sravakas and Pratyekabuddhas, and the observation of wisdom manifests. When a Bodhisattva dwells in this seventh Bodhisattva Ground, his immeasurable bodily actions follow along in a formless manner, his immeasurable verbal actions also follow along in a formless manner, and his immeasurable mental actions also follow along in a formless manner, and they are extremely pure, manifested by the forbearance of the non-arising of dharmas. Bodhisattva Liberation Moon asked: 'O Son of the Buddha! Do Bodhisattvas of the first ground not have immeasurable bodily, verbal, and mental actions that surpass the practices of Sravakas and Pratyekabuddhas?' Bodhisattva Vajragarbha replied: 'O Son of the Buddha! Although there are such practices, they are due to the increased power of the object of the Buddha's Dharma, not due to the observation of self-aware wisdom. In this seventh Bodhisattva Ground, because of the observation of the realm by self-aware wisdom, no one can rival it. O Son of the Buddha! It is like a prince born in a royal family, born of the queen, possessing the marks of a king, who, upon birth, can surpass all the ministers; but this is due to the increased sovereignty of the father king, not due to his own wisdom. If he grows up and becomes proficient in all arts, then he can surpass all the ministers by the power of his own wisdom. O Son of the Buddha! Bodhisattvas are also like this, from the initial aspiration, they surpass all Sravakas and Pratyekabuddhas, but this is due to the vast increased intention, not due to the observation of self-aware wisdom; and now this Bodhisattva in the seventh ground, regarding the realm he cultivates, can observe it with self-aware wisdom.'

行安立智故，出過一切聲聞、獨覺所作事業。

「佛子！菩薩住此第七地已，雖得甚深寂靜無行身、語、意業而不捨離，尋求勝進勇猛加行。」

解脫月菩薩言：「佛子！菩薩齊何等地能入滅定？」

金剛藏菩薩言：「佛子！菩薩從第六地能入滅定；今住菩薩第七地中，能於一一心剎那中趣入滅定，而不應言于滅作證。由此菩薩說為成就甚難希奇身、語、意業，謂常安住實際住中，而於寂滅能不作證。佛子！譬如有人乘大船舶入于大海，得船善巧善知水相，此終不遭大海水難。佛子！菩薩住此第七地中亦復如是，乘到彼岸船，常能安住實際住中，而於寂滅能不作證。佛子！菩薩得是智已，由三摩地智力修習所引妙慧，以大方便善巧力故示生死門，而其意樂住在涅槃眷屬圍繞；常樂遠離，以願力故三界受生，而非世法過患所污；雖常寂滅，而以方便還示熾然，雖然不燒常順佛智；示入聲聞及獨覺地得佛境界藏；示住魔境界越四魔道現行魔法；示行一切諸外道行，而其意樂不捨佛法；示順一切世間業行，而常樂入出世法趣所有一切莊嚴之事；皆過一切人、天、龍、藥叉、鬼神，及釋梵護世之所有者，而不捨樂法作意。佛子！菩薩成就如是智慧，住此菩薩遠行地已，由廣大見及以願力，現見多佛、多百佛

【現代漢語翻譯】現代漢語譯本：由於菩薩安住於行安立的智慧，他所成就的事業超越了一切聲聞和獨覺所能達到的境界。佛子！菩薩安住于這第七地之後，雖然獲得了甚深寂靜、無有造作的身、語、意業，卻不因此而停滯，仍然尋求更進一步的精進修行。解脫月菩薩問道：『佛子！菩薩要到什麼地步才能進入滅盡定？』金剛藏菩薩回答說：『佛子！菩薩從第六地開始就能進入滅盡定；現在安住于菩薩第七地，他能在每一個心念的剎那間進入滅盡定，但不應說他已證得滅盡。因此，這位菩薩被稱為成就了極其難得和稀有的身、語、意業，即他常安住于實際的境界中，卻不證入寂滅。佛子！譬如有人乘坐大船進入大海，他精通航船之術，深知水性，最終不會遭遇海難。佛子！菩薩安住于這第七地也是如此，他乘坐到達彼岸的船，常能安住于實際的境界中，卻不證入寂滅。佛子！菩薩獲得這種智慧后，通過三摩地（samadhi）的智慧力量修習所引發的微妙智慧，憑藉大方便的善巧力量，示現生死之門，而他的意樂卻安住在涅槃（nirvana）的眷屬之中；他常樂於遠離世俗，由於願力的緣故在三界中受生，卻不受世間過患的污染；雖然常處於寂滅之中，卻以方便示現熾盛的活動，雖然不被煩惱所燒，卻常順應佛的智慧；他示現進入聲聞和獨覺的境界，卻擁有佛的境界寶藏；他示現安住于魔的境界，超越四魔的道，展現魔法；他示現修行一切外道的行為，而他的意樂卻不捨棄佛法；他示現順應一切世間的行業，卻常樂於進入出世法的境界，追求一切莊嚴的事物；他超越一切人、天、龍、藥叉（yaksha）、鬼神，以及釋（Shakra）、梵（Brahma）和護世者所擁有的一切，卻不捨棄樂法的意念。佛子！菩薩成就這樣的智慧，安住于這菩薩遠行地之後，由於廣大的見解和願力，他能現見許多佛、許多百佛』

【English Translation】 English version: Because the Bodhisattva dwells in the wisdom of the establishment of conduct, his accomplishments surpass the deeds of all Shravakas (hearers) and Pratyekabuddhas (solitary realizers). O son of Buddha! After a Bodhisattva dwells in this seventh ground, although he has attained profound tranquility and non-active deeds of body, speech, and mind, he does not abandon his efforts but continues to seek further advancement in practice. Bodhisattva Vimoksha-chandra (Liberation Moon) asked: 『O son of Buddha! At what stage can a Bodhisattva enter into the cessation attainment?』 Bodhisattva Vajragarbha (Diamond Womb) replied: 『O son of Buddha! A Bodhisattva can enter into the cessation attainment from the sixth ground; now dwelling in the seventh ground of a Bodhisattva, he can enter into the cessation attainment in every moment of thought, but it should not be said that he has realized cessation. Therefore, this Bodhisattva is said to have accomplished extremely difficult and rare deeds of body, speech, and mind, that is, he constantly dwells in the realm of reality, yet does not realize cessation. O son of Buddha! It is like a person who enters the great ocean in a large ship, being skilled in navigation and knowing the nature of water, will ultimately not encounter the dangers of the ocean. O son of Buddha! A Bodhisattva dwelling in this seventh ground is also like this, riding the ship that reaches the other shore, he can constantly dwell in the realm of reality, yet does not realize cessation. O son of Buddha! After a Bodhisattva obtains this wisdom, through the subtle wisdom induced by the power of samadhi (concentration) and the skillful power of great expedient means, he demonstrates the gate of birth and death, while his intention dwells among the retinue of nirvana; he is always fond of detachment, and due to the power of his vows, he takes birth in the three realms, yet is not defiled by the faults of the world; although he is constantly in tranquility, he manifests blazing activity through expedient means, and although he is not burned by afflictions, he always conforms to the wisdom of the Buddha; he demonstrates entering the realms of Shravakas and Pratyekabuddhas, yet possesses the treasury of the Buddha's realm; he demonstrates dwelling in the realm of Mara (demon), transcends the paths of the four Maras, and manifests magical powers; he demonstrates practicing all the ways of the non-Buddhists, yet his intention does not abandon the Dharma of the Buddha; he demonstrates conforming to all worldly activities, yet is always fond of entering the realm of the transcendental Dharma, pursuing all magnificent things; he surpasses all humans, devas (gods), nagas (dragons), yakshas (demons), ghosts, and all that is possessed by Shakra, Brahma, and the world protectors, yet does not abandon the intention of delighting in the Dharma. O son of Buddha! After a Bodhisattva achieves such wisdom and dwells in this Bodhisattva's far-going ground, due to his vast views and vows, he can see many Buddhas, many hundreds of Buddhas.』

、多千佛、多百千佛、多百千那庾多佛、多俱胝佛、多百俱胝佛、多千俱胝佛、多百千俱胝佛、多百千俱胝那庾多佛。菩薩見是如來、應供、正等覺已，悉以廣大增上意樂，恭敬、尊重、承事、供養，奉施衣服、飲食、臥具、病緣醫藥、諸資生具，奉獻菩薩諸妙樂具，于僧伽眾而作恭敬，以此善根迴向無上正等菩提，尊重、承事諸佛如來，恭敬、尊重以希有想聽聞正法，聞已受持，以無顛倒等持慧智光明修行，以成就於諸佛所護持聖教。一切聲聞及諸獨覺，自現觀中所有問難無能退屈，于彼多分饒益有情法忍得凈。菩薩住此遠行地中，于無量劫此諸善根轉得熾然，清凈堪能轉復明凈，無量百劫、無量千劫、無量百千劫、無量百千那庾多劫、無量俱胝劫、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那庾多劫，此諸善根轉復熾然轉更明凈。佛子！譬如金師，以所鍊金作莊嚴具，諸摩尼寶瑩飾廁填，甚為光麗極為明凈，余莊嚴具所不能及。佛子！菩薩住此第七遠行地中，此諸善根亦復如是，以方便慧之所引發，轉得熾然轉復明凈，一切聲聞、獨覺善根不能映奪。佛子！又如日光，不為一切眾星月光所能映奪，多分枯涸贍部洲中穢濕泥潦。佛子！菩薩住此遠行地中，此諸善根亦復如是，一切聲聞、獨覺善根

【現代漢語翻譯】現代漢語譯本：多千佛（無數的佛）、多百千佛（更多的佛）、多百千那庾多佛（極多的佛）、多俱胝佛（無數的佛）、多百俱胝佛（更多的佛）、多千俱胝佛（極多的佛）、多百千俱胝佛（無數的佛）、多百千俱胝那庾多佛（極多的佛）。菩薩見到這些如來（佛的稱號）、應供（值得供養的人）、正等覺（完全覺悟的人）后，都以廣大增上的意樂，恭敬、尊重、承事、供養，奉獻衣服、飲食、臥具、治病醫藥、各種生活用品，奉獻菩薩的各種美妙享樂之物，對僧伽（佛教僧團）大眾恭敬，以此善根迴向無上正等菩提（最高的覺悟），尊重、承事諸佛如來，恭敬、尊重地以稀有的想法聽聞正法，聽聞後接受並持守，以無顛倒的等持（專注）智慧光明修行，從而成就諸佛所護持的聖教。一切聲聞（佛的弟子）以及諸獨覺（獨自覺悟的人），在他們自己的現觀（直接體驗）中所提出的所有疑問都不能使菩薩退縮，菩薩對他們大多能饒益有情（眾生）的法忍（對佛法的忍耐和接受）得到清凈。菩薩安住在這個遠行地（菩薩修行的第七個階段）中，在無量劫的時間裡，這些善根逐漸變得熾盛，清凈堪能，轉而更加明凈，經過無量百劫、無量千劫、無量百千劫、無量百千那庾多劫、無量俱胝劫、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那庾多劫，這些善根逐漸變得更加熾盛，更加明凈。佛子！譬如金匠，用煉好的金子製作裝飾品，用各種摩尼寶（珍貴的寶石）裝飾點綴，非常光彩奪目，極其明凈，其他裝飾品都無法相比。佛子！菩薩安住在這個第七遠行地中，這些善根也像這樣，通過方便智慧的引導，逐漸變得熾盛，更加明凈，一切聲聞、獨覺的善根都無法掩蓋其光芒。佛子！又如日光，不會被一切星星月亮的光芒所掩蓋，大多能曬乾贍部洲（我們所居住的世界）中的污穢泥濘。佛子！菩薩安住在這個遠行地中，這些善根也像這樣，一切聲聞、獨覺的善根不能與之相比。

【English Translation】 English version: Many thousands of Buddhas, many hundreds of thousands of Buddhas, many hundreds of thousands of nayutas of Buddhas, many kotis of Buddhas, many hundreds of kotis of Buddhas, many thousands of kotis of Buddhas, many hundreds of thousands of kotis of Buddhas, many hundreds of thousands of kotis of nayutas of Buddhas. Having seen these Tathagatas (a title for a Buddha), Arhats (worthy of offerings), Samyak-sambuddhas (perfectly enlightened ones), the Bodhisattvas, with great and supreme intention, respectfully, reverently, attending to and making offerings, bestow clothing, food, bedding, medicine for illness, various necessities, offer the Bodhisattvas' various wonderful objects of enjoyment, and show respect to the Sangha (Buddhist monastic community). With these roots of virtue, they dedicate them to the unsurpassed, perfect enlightenment (Anuttara-samyak-sambodhi), respect and attend to all the Buddhas, respectfully and reverently listen to the Dharma (Buddhist teachings) with a rare mindset, and having heard it, receive and uphold it, cultivate with the light of non-inverted samadhi (concentration) and wisdom, thereby accomplishing the holy teachings protected by all the Buddhas. All Sravakas (disciples of the Buddha) and Pratyekabuddhas (solitary realizers), in their own direct experiences, all questions and difficulties cannot cause the Bodhisattvas to retreat, and they are able to greatly benefit sentient beings, and their forbearance of the Dharma (Dharma-ksanti) becomes purified. The Bodhisattvas, abiding in this Far-Going Ground (the seventh stage of a Bodhisattva's path), over countless kalpas (eons), these roots of virtue become increasingly blazing, pure, capable, and even more clear. Through countless hundreds of kalpas, countless thousands of kalpas, countless hundreds of thousands of kalpas, countless hundreds of thousands of nayutas of kalpas, countless kotis of kalpas, countless hundreds of kotis of kalpas, countless thousands of kotis of kalpas, countless hundreds of thousands of kotis of kalpas, countless hundreds of thousands of kotis of nayutas of kalpas, these roots of virtue become increasingly blazing and even more clear. O sons of the Buddha! It is like a goldsmith, who uses refined gold to make ornaments, and adorns them with various mani jewels (precious gems), making them extremely radiant and clear, unmatched by other ornaments. O sons of the Buddha! The Bodhisattvas, abiding in this seventh Far-Going Ground, these roots of virtue are also like this, through the guidance of skillful means and wisdom, they become increasingly blazing and even more clear, and the roots of virtue of all Sravakas and Pratyekabuddhas cannot overshadow them. O sons of the Buddha! It is also like the sunlight, which cannot be overshadowed by the light of all the stars and the moon, and mostly dries up the filthy and muddy puddles in Jambudvipa (the world we live in). O sons of the Buddha! The Bodhisattvas, abiding in this Far-Going Ground, these roots of virtue are also like this, the roots of virtue of all Sravakas and Pratyekabuddhas cannot compare to them.

不能映奪，多分枯涸一切有情煩惱垢穢。彼於十種波羅蜜多，方便善巧波羅蜜多以為增上，余到彼岸隨力隨分，非不修行。

「佛子！是名略說菩薩第七遠行地也。菩薩安住於此地時，受生多作他化自在天王，善授一切聲聞、獨覺現觀方便。能令有情入離生正性，諸所作業，或以佈施、或以愛語、或以利行、或以同事，此等一切悉皆不離佛作意、法作意、僧伽作意、菩薩作意、菩薩行作意、到彼岸作意、諸地作意、佛力作意、無所畏作意、佛不共法作意，乃至不離一切行相勝妙相應一切智智作意。常作愿言：『我當一切諸有情中，為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至愿得一切智智所依止處。』若樂發起如是精進，由是精進一剎那頃瞬息須臾，證得百千俱胝那庾多諸三摩地，能見百千俱胝那庾多佛，彼佛加持皆能解了，能動百千俱胝那庾多世界，能往百千俱胝那庾多佛剎，能照百千俱胝那庾多世界，成熟百千俱胝那庾多有情，住壽百千俱胝那庾多劫，於前、后際各能入百千俱胝那庾多劫，善能思擇百千俱胝那庾多法門，示現百千俱胝那庾多身，身身能現百千俱胝那庾多菩薩眷屬圍繞。從此以上是諸菩薩有願力者，由願力故，所有遊戲，或身、或光明、或神通、或眼、或境

【現代漢語翻譯】現代漢語譯本：不能被映照和奪取，能大量地枯竭一切有情眾生的煩惱和污垢。菩薩對於十種波羅蜜多（paramita，意為「到彼岸」），以方便善巧波羅蜜多為主要修習，其餘的到彼岸的修行則隨自己的能力和情況進行，並非不修行。『佛子！』這被稱為簡略地說明菩薩的第七遠行地。菩薩安住在這個階段時，常常轉生為他化自在天王（Paranirmitavasavartin，欲界六天之頂），善於教導一切聲聞（sravaka，意為「聽聞者」）、獨覺（pratyekabuddha，意為「獨覺者」）的現觀方便。能夠使有情眾生進入遠離生死的正道，所做的一切事業，無論是佈施、愛語、利行還是同事，都始終不離對佛的意念、對法的意念、對僧伽（samgha，意為「僧團」）的意念、對菩薩的意念、對菩薩行的意念、對到達彼岸的意念、對諸地的意念、對佛力的意念、對無所畏的意念、對佛不共法的意念，乃至不離一切行相殊勝微妙相應的一切智智的意念。菩薩常常發願說：『我應當在一切有情眾生中，成為首領、成為最殊勝的、成為最特別的、成為最美好的、成為最微妙的、成為最高的、成為無上的、成為引導者、成為帶領者、成為統帥，乃至希望得到一切智智所依止的處所。』如果樂於發起這樣的精進，憑藉這種精進，在一剎那、瞬息之間，就能證得百千俱胝那庾多（nayuta，數量單位）種三摩地（samadhi，意為「禪定」），能夠見到百千俱胝那庾多佛，並且能夠理解諸佛的加持，能夠震動百千俱胝那庾多世界，能夠前往百千俱胝那庾多佛剎，能夠照耀百千俱胝那庾多世界，能夠成熟百千俱胝那庾多有情，能夠住世百千俱胝那庾多劫，對於過去和未來都能進入百千俱胝那庾多劫，善於思擇百千俱胝那庾多法門，示現百千俱胝那庾多身，每個身都能示現百千俱胝那庾多菩薩眷屬圍繞。從這裡以上，是諸菩薩有願力的表現，由於願力的緣故，所有遊戲，無論是身體、光明、神通、眼睛還是境界。

【English Translation】 English version: Cannot be reflected or seized, it greatly dries up all sentient beings' afflictions and defilements. Regarding the ten paramitas (perfections), the bodhisattva primarily cultivates the paramita of skillful means, while the other perfections are practiced according to their capacity and circumstances, not that they are not practiced. 'Buddha's children!' This is called a brief explanation of the seventh far-going ground of a bodhisattva. When a bodhisattva dwells in this stage, they are often reborn as the Paranirmitavasavartin (King of the Heaven of Free Transformation by Others), skillfully teaching all sravakas (hearers) and pratyekabuddhas (solitary realizers) the means of direct realization. They are able to lead sentient beings into the right path of liberation from birth and death. All their actions, whether giving, loving speech, beneficial conduct, or cooperation, are always inseparable from the intention towards the Buddha, the intention towards the Dharma, the intention towards the Samgha (community), the intention towards the bodhisattva, the intention towards the bodhisattva's practice, the intention towards reaching the other shore, the intention towards the grounds, the intention towards the Buddha's power, the intention towards fearlessness, the intention towards the Buddha's unique qualities, and even inseparable from the intention of all aspects of the supreme and subtle corresponding all-knowing wisdom. The bodhisattva often makes the vow: 'I shall be the leader, the most excellent, the most special, the most beautiful, the most subtle, the highest, the unsurpassed, the guide, the conductor, the commander among all sentient beings, and even hope to attain the place where all-knowing wisdom is based.' If one is happy to initiate such diligence, by this diligence, in a moment, in an instant, one can attain hundreds of thousands of kotis of nayutas (a unit of large number) of samadhis (meditative absorptions), be able to see hundreds of thousands of kotis of nayutas of Buddhas, and be able to understand the blessings of all Buddhas, be able to shake hundreds of thousands of kotis of nayutas of worlds, be able to go to hundreds of thousands of kotis of nayutas of Buddha-lands, be able to illuminate hundreds of thousands of kotis of nayutas of worlds, be able to mature hundreds of thousands of kotis of nayutas of sentient beings, be able to live for hundreds of thousands of kotis of nayutas of kalpas (eons), be able to enter hundreds of thousands of kotis of nayutas of kalpas in the past and future, be skilled in discerning hundreds of thousands of kotis of nayutas of Dharma teachings, manifest hundreds of thousands of kotis of nayutas of bodies, and each body can manifest hundreds of thousands of kotis of nayutas of bodhisattva retinues surrounding them. From here onwards, these are the manifestations of bodhisattvas with vows. Due to the power of their vows, all their plays, whether in body, light, supernatural powers, eyes, or realms.

界、或音聲、或行、或莊嚴、或勝解、或所作，此等乃至爾所百千俱胝那庾多劫不易可數。」

爾時，金剛藏菩薩欲重宣此義而說頌言：

「第六地行善備已，　　則修方便慧所印；　不共進道殊勝行，　　以此趣入第七地。　處三脫門積福德，　　通達無我修慈悲；　福德及法常充滿，　　行到彼岸無執著。　遠離三界而莊嚴，　　寂然滅世無煩惱；　知法如幻而辦業，　　了剎如空樂嚴土。　解身無相集相好，　　達響離言善開演；　剎那頓悟顯眾相，　　智者以此升七地。　觀察此法得明瞭，　　廣為群迷興利益；　入有情界無有邊，　　佛教化業亦無量。　能入剎土法劫數，　　勝解意樂及心行；　說三乘法無限量，　　由是教化諸群品。　剎那引發雙運道，　　於四威儀常修慧；　一一回向佛菩提，　　唸唸具十到彼岸。　善施有情是佈施，　　滅惑為戒、不害忍，　求善無厭斯精進，　　于道不動即靜慮，　忍法無生名為慧，　　起無量智是方便，　引發後後智謂愿，　　無能摧伏是為力，　如實成立法是智，　　如是念念皆成滿。　初地勝愿覺支滿，　　二地遠離心垢故，　三地愿增法明故，　　第四地中入道故，　五順世間事業故，　　六入甚

【現代漢語翻譯】現代漢語譯本：『無論是界（dhatu，構成要素），還是音聲（shabda，聲音），還是行（samskara，行為），還是莊嚴（vyuha，裝飾），還是勝解（adhimukti，深刻理解），還是所作（karman，行為），這些乃至你們所經歷的百千俱胝那庾多劫（nayuta koti kalpa，極長的時間單位）都難以計數。』

當時，金剛藏菩薩（Vajragarbha Bodhisattva）想要再次宣說這個道理，就說了以下偈頌：

『第六地修行圓滿后，就修習方便智慧所印證；不與他人相同的殊勝修行，以此進入第七地。處於三解脫門（trimoksha，空、無相、無愿）積累福德，通達無我（anatman，無我）修習慈悲；福德和佛法常常充滿，修行到達彼岸（paramita，完美）沒有執著。遠離三界（triloka，欲界、色界、無色界）而莊嚴，寂靜滅除世間煩惱；知道佛法如幻化而成就事業，瞭解剎土（kshetra，佛土）如虛空般而樂於莊嚴佛土。理解身體無相而聚集相好（lakshana，佛的三十二相和八十種好），通達聲音離於言語而善於開演；剎那間頓悟而顯現眾相，智者因此升入第七地。觀察此法而得到明瞭，廣泛地為迷惑的眾生興起利益；進入有情（sattva，眾生）的世界沒有邊際，佛教化的事業也無量。能夠進入剎土、佛法劫數，深刻理解意樂（ashaya，意願）和心行；宣說三乘佛法（triyana，聲聞乘、緣覺乘、菩薩乘）沒有障礙，由此教化各種眾生。剎那間引發雙運道（yuganaddha，止觀雙運），在四威儀（坐、臥、行、立）中常常修習智慧；一一回向佛菩提（bodhi，覺悟），唸唸都具足十種到達彼岸的修行。善於施予眾生是佈施（dana，佈施），滅除迷惑是持戒（shila，戒律），不傷害是忍辱（kshanti，忍耐），追求善法不厭倦是精進（virya，精進），對於道不動搖是禪定（dhyana，禪定），忍受諸法無生是智慧（prajna，智慧），生起無量智慧是方便（upaya，善巧方便），引發後後智慧是愿（pranidhana，願力），沒有能摧毀的是力量（bala，力量），如實成立佛法是智慧，這樣唸唸都成就圓滿。初地（prthivi，歡喜地）的殊勝願力覺支（bodhyanga，七覺支）圓滿，二地（vimala，離垢地）遠離心的污垢，三地（prabhakari，發光地）願力增長佛法明亮，第四地（archismati，焰慧地）中進入佛道，第五地（sudurjaya，難勝地）順應世間事業，第六地（abhimukhi，現前地）進入甚深智慧。』

【English Translation】 English version: 'Whether it be realms (dhatu), or sounds (shabda), or actions (samskara), or adornments (vyuha), or profound understanding (adhimukti), or deeds (karman), these, even for hundreds of thousands of kotis of nayutas of kalpas (nayuta koti kalpa) that you have experienced, are impossible to count.'

At that time, the Bodhisattva Vajragarbha, wishing to further expound this meaning, spoke the following verses:

'Having perfected the practice of the sixth ground, one then cultivates the wisdom sealed by skillful means; the unique and superior practice that is not shared with others, with this one enters the seventh ground. Dwelling in the three doors of liberation (trimoksha), one accumulates merit, understanding no-self (anatman) and cultivating loving-kindness and compassion; merit and Dharma are always abundant, practicing to reach the other shore (paramita) without attachment. Being adorned while being apart from the three realms (triloka), one is tranquil, extinguishing worldly afflictions; knowing Dharma to be like illusion, one accomplishes deeds, understanding the Buddha-lands (kshetra) to be like space, one delights in adorning the Buddha-lands. Understanding the body to be without form, one gathers the marks and characteristics (lakshana), comprehending sound to be apart from words, one skillfully expounds; in an instant, one has a sudden awakening, revealing all phenomena, the wise one thus ascends to the seventh ground. Observing this Dharma and gaining clarity, one widely brings benefit to confused beings; entering the realm of sentient beings (sattva) without limit, the work of the Buddha's teachings is also immeasurable. Being able to enter Buddha-lands, the kalpas of Dharma, profoundly understanding intention (ashaya) and mental conduct; expounding the three vehicles of Dharma (triyana) without obstruction, thereby teaching all kinds of beings. In an instant, one initiates the path of dual practice (yuganaddha), in the four postures (sitting, lying, walking, standing) one constantly cultivates wisdom; one by one, one dedicates to Buddhahood (bodhi), in every thought, one is complete with the ten practices to reach the other shore. Being good at giving to sentient beings is giving (dana), extinguishing delusion is morality (shila), not harming is patience (kshanti), seeking good without weariness is diligence (virya), being unmoving in the path is meditation (dhyana), Enduring the non-arising of all dharmas is wisdom (prajna), generating immeasurable wisdom is skillful means (upaya), generating subsequent wisdom is aspiration (pranidhana), being unable to be defeated is power (bala), Establishing Dharma as it truly is, is wisdom, thus in every thought, one achieves perfection. The superior aspiration of the first ground (prthivi) is complete with the limbs of enlightenment (bodhyanga), the second ground (vimala) is free from the defilements of the mind, The third ground (prabhakari) increases aspiration and the Dharma is bright, in the fourth ground (archismati) one enters the path, the fifth ground (sudurjaya) accords with worldly affairs, the sixth ground (abhimukhi) enters profound wisdom.'

深法門故，　第七地中由發起，　　一切佛法覺支滿；　以是能令第八地，　　一切所作咸清凈。　此地難過唯智者，　　以大愿智乃能超；　如雜純凈二界間，　　唯依神通乃能過。　又如輪王無染著，　　然未名為超人位，　若住第八智地中，　　爾乃逾於心境界，　如生梵世超人位，　　如蓮處水無染著。　此地雖超諸惑眾，　　不名有惑、非無惑，　以無煩惱而現行，　　希求佛智猶未得。　世間所有眾技藝，　　經書詞論普明瞭，　靜慮、等持及神通，　　是由修行速成就。　菩薩修斯七道地，　　超過一切二乘行，　初地愿故此由智，　　譬如王子力具足。　成就甚深仍進道，　　數入滅定不作證，　譬如乘船入海中，　　在水不為水所溺。　方便慧行功德具，　　一切世間無能了，　供養多佛心益明，　　如以妙寶莊嚴金。　此地菩薩智最明，　　如日舒光竭愛水，　又作自在天中主，　　化導群生修正智。　若加勇猛精勤力，　　獲多等持見多佛；　百千俱胝那庾多，　　願力自在復過是。　此是菩薩遠行地，　　方便智慧清凈道；　一切世間、天及人，　　聲聞、獨覺無能測。」

菩薩遠行地第七竟

佛說十地經卷第五大正藏第

【現代漢語翻譯】現代漢語譯本因為甚深法門的緣故，在第七地中，由於發起（菩薩的修行），一切佛法覺悟的要素都圓滿；因此能夠使第八地，一切所作都清凈。此地難以超越，只有智者，憑藉大愿和智慧才能超越；如同雜染和純凈兩個境界之間，只有依靠神通才能通過。又如轉輪聖王雖然沒有染著，但還不能稱為超越凡人的地位，如果安住于第八智地中，才能超越心的境界，如同生於梵天界超越凡人地位，如同蓮花處於水中而不被污染。此地雖然超越了各種迷惑，但不能說是有迷惑，也不能說是沒有迷惑，因為沒有煩惱而顯現行為，但希求佛的智慧還沒有得到。世間所有各種技藝，經書和論述都普遍明瞭，禪定、等持以及神通，都是通過修行迅速成就的。菩薩修習這七個階段的修行，超越了一切聲聞和緣覺的修行，初地（歡喜地）的願力，因此由智慧產生，譬如王子力量具足。成就甚深境界仍然精進修行，多次進入滅盡定而不作證悟，譬如乘坐船隻進入大海，在水中不會被水淹沒。方便和智慧的修行功德具足，一切世間都無法瞭解，供養眾多佛陀，心智更加明亮，如同用美妙的寶物裝飾黃金。此地菩薩的智慧最為明亮，如同太陽散發光芒，使愛慾之水枯竭，又如同自在天中的主宰，教化引導眾生修正智慧。如果更加勇猛精進，就能獲得多種等持，見到眾多佛陀；百千俱胝那由他（俱胝和那由他都是數量單位），願力自在，甚至超過這些。這是菩薩的遠行地（第七地），是方便和智慧清凈的道路；一切世間、天人和聲聞、獨覺都無法測度。菩薩遠行地第七結束佛說十地經卷第五大正藏第

【English Translation】 English version Because of the profound Dharma gate, In the seventh ground, due to the arising (of Bodhisattva's practice), all the factors of enlightenment of the Buddha Dharma are fulfilled; Therefore, it can make the eighth ground, all actions are pure. This ground is difficult to surpass, only the wise, with great vows and wisdom, can surpass it; Like between the two realms of defilement and purity, only by relying on supernatural powers can one pass through. Also, like a wheel-turning king who is not attached, but cannot yet be called a transcendent person, If one dwells in the eighth wisdom ground, then one can surpass the realm of the mind, Like being born in the Brahma heaven and surpassing the position of ordinary people, like a lotus flower in water without being defiled. Although this ground transcends all delusions, it cannot be said to have delusions, nor can it be said to have no delusions, Because there are no afflictions manifested in actions, but the aspiration for the wisdom of the Buddha has not yet been attained. All kinds of skills in the world, scriptures, and treatises are universally understood, Meditation, samadhi, and supernatural powers are quickly achieved through practice. Bodhisattvas who practice these seven stages of practice surpass all the practices of Sravakas and Pratyekabuddhas, The power of the vow of the first ground (Joyful Ground), therefore arises from wisdom, like a prince with full strength. Having achieved a profound state, one still advances in practice, entering cessation samadhi many times without realizing enlightenment, Like boarding a ship into the sea, one is not drowned by the water while in the water. The merits of skillful means and wisdom practice are complete, and the whole world cannot understand it, Making offerings to many Buddhas, the mind becomes brighter, like adorning gold with exquisite treasures. The wisdom of the Bodhisattva in this ground is the brightest, like the sun radiating light, drying up the water of desire, Also like the master in the heaven of freedom, teaching and guiding sentient beings to correct wisdom. If one is more courageous and diligent, one can obtain many samadhis and see many Buddhas; Hundreds of thousands of kotis and nayutas (koti and nayuta are both units of quantity), the power of vows is free, even surpassing these. This is the Bodhisattva's distant journey ground (seventh ground), the pure path of skillful means and wisdom; All the world, gods, humans, Sravakas, and Pratyekabuddhas cannot measure it. The Seventh Ground of the Bodhisattva's Distant Journey ends The Fifth Volume of the Sutra of the Ten Grounds Spoken by the Buddha Taisho Tripitaka No.

10 冊 No. 0287 佛說十地經

佛說十地經卷第六

大唐于闐三藏沙門尸羅達摩于北庭龍興寺譯

菩薩不動地第八

是時天王及天眾，　　聞此勝行皆歡喜；　為欲供養于如來，　　及以無量大菩薩。　雨妙幡花及幢蓋，　　香鬘、瓔珞與寶衣；　無量無邊千萬種，　　悉以摩尼作嚴飾。　天女同時奏天樂，　　普發種種妙音聲；　供養于佛並菩薩，　　共作是言而讚歎：「一切見者兩足尊，　　哀愍有情現神力；　令此種種諸天樂，　　普發妙音鹹得聞。　於一毛端百千億，　　那庾多國微塵數；　如是無量諸如來，　　于中安坐說妙法。　一毛孔內無量剎，　　各有四洲及大海；　須彌、鐵圍亦復然，　　悉見在中無迫隘。　一毛端處有六趣，　　三種惡道及人、天、　諸龍、神眾、阿素洛，　　各隨自業受果報。　于彼一切剎土中，　　悉有如來演妙法，　隨順一切有情心，　　為轉最上凈法輪。　剎中種種有情身，　　身中復有種種剎，　人天諸趣各各異，　　佛悉知已為說法。　大剎隨欲變為小，　　小剎隨欲變為大；　如是神通無有量，　　世間共說不能盡。」　普發此等妙音聲，　　稱讚如來功德已；　眾會歡喜默

【現代漢語翻譯】現代漢語譯本當時，天王和天眾聽到這些殊勝的修行，都非常歡喜；爲了供養如來和無量的大菩薩，他們降下美妙的幡花和寶蓋，香鬘、瓔珞和寶衣；無數無邊的千萬種供品，都用摩尼寶珠裝飾得非常華麗。天女們同時演奏天樂，普遍發出各種美妙的聲音；供養佛陀和菩薩們，一起發出這樣的讚歎：『一切見者、兩足尊（佛的尊稱），您慈悲憐憫眾生，展現神通之力；令這些種種天樂，普遍發出美妙的聲音，使眾生都能聽聞。在一根毫毛的末端，有百千億那由他（數量單位）個國土，如微塵般眾多；像這樣無量的諸如來，在其中安坐宣說微妙的佛法。一個毛孔內有無量剎土（佛的國土），每個剎土都有四大洲和大海；須彌山（佛教中的宇宙中心）和鐵圍山（環繞須彌山的鐵山）也是如此，都可見到，沒有絲毫擁擠。在一根毫毛的末端，有六道輪迴，包括三種惡道（地獄、餓鬼、畜生）以及人道、天道、諸龍、神眾、阿修羅（一種神道），各自隨著自己的業力承受果報。在那些一切剎土中，都有如來演說微妙的佛法，隨順一切眾生的心意，轉動最上清凈的法輪。剎土中種種眾生的身體，身體中又有種種剎土，人道、天道等各不相同，佛陀完全知曉后為他們說法。大的剎土可以隨意變為小的，小的剎土可以隨意變為大的；這樣的神通無量無邊，世間共同宣說也無法窮盡。』普遍發出這些美妙的聲音，稱讚如來的功德之後；眾會都歡喜地沉默下來。

【English Translation】 English version At that time, the heavenly kings and the heavenly hosts, hearing of these supreme practices, were all filled with joy; In order to make offerings to the Tathagata and the immeasurable great Bodhisattvas, They rained down exquisite banners, flowers, and canopies, fragrant garlands, necklaces, and precious garments; Countless and boundless varieties of offerings, all adorned with Mani jewels. The heavenly maidens simultaneously played heavenly music, universally emitting various wonderful sounds; Making offerings to the Buddha and the Bodhisattvas, together they uttered these praises: 'The All-Seeing One, the Honored One with Two Feet (a title for the Buddha), you compassionately pity sentient beings, displaying your divine powers; Causing these various heavenly music to universally emit wonderful sounds, so that all beings may hear. At the tip of a single hair, there are hundreds of thousands of billions of Nayutas (a unit of number) of lands, as numerous as dust particles; Such are the immeasurable Tathagatas, who sit within them, expounding the wondrous Dharma. Within a single pore, there are immeasurable lands, each with four continents and oceans; Mount Sumeru (the center of the Buddhist universe) and the Iron Mountain Range (surrounding Mount Sumeru) are also present, all visible without any crowding. At the tip of a single hair, there are the six realms of existence, including the three evil paths (hell, hungry ghosts, animals) as well as the human realm, the heavenly realm, The dragons, the divine hosts, and the Asuras (a type of deity), each receiving the consequences of their own karma. In all those lands, there are Tathagatas expounding the wondrous Dharma, In accordance with the minds of all sentient beings, turning the supreme pure Dharma wheel. Within the lands, there are various bodies of sentient beings, and within those bodies, there are various lands, The human realm, the heavenly realm, and others are all different, and the Buddha, knowing all, teaches them the Dharma. Large lands can be transformed into small ones at will, and small lands can be transformed into large ones at will; Such are the immeasurable divine powers, which cannot be fully described by the world.' Having universally emitted these wonderful sounds, praising the merits of the Tathagata; The assembly all joyfully fell silent.

然住，　　一心瞻仰欲聽法。　時解脫月復請言：　　「今此眾會皆寂靜，　愿說隨次之所入，　　第八地中之行相。」

爾時，金剛藏菩薩告眾菩薩言：「唯諸佛子！若是菩薩，於七地中善修抉擇，以慧方便善凈諸道，善集資糧，善結大愿，善蒙安住，如來加持，得自善根力所持性，隨順如來力、無所畏、不共佛法作意而行；善凈增上意樂思察，由福智力之所涌起；以大慈悲于諸有情，不捨加行隨於無量智道而行；入一切法本來無生、無起、無相、無成、無壞、無斷盡、無流轉、無止息性為性；初、中、后位皆悉平等，以真如中無分別故入一切智。即此菩薩，遠離一切心、意及識分別妄想無所執著，與虛空等顯然入性，名為已得無生法忍。佛子！菩薩成就如是無生法忍，才證菩薩不動地故，得甚深住難可了知，同無差別離一切相，止息一切想之執著無量無邊，以諸聲聞及以獨覺不可映奪寂靜現前。佛子！譬如苾芻，具足神通得心自在，漸入第九想受滅定，一切動亂憶想分別悉皆止息。佛子！菩薩才得不動地已亦復如是，離諸功用任運至得無功用性，遠離一切身、語、意務安住異熟。佛子！譬如有人夢見自身墮在大河，為欲渡故發大勇猛起大翹勤，以大勇猛起翹勤故，即便寐寤；既寤寐已，所作一切勇猛遽

【現代漢語翻譯】現代漢語譯本：當時，（菩薩們）安住下來，一心瞻仰（佛陀），想要聽聞佛法。這時，解脫月菩薩又請示說：『現在這裡的法會大眾都寂靜下來，希望（您）能講說（菩薩）次第進入的境界，也就是第八地中的修行狀態。』那時，金剛藏菩薩告訴眾菩薩說：『各位佛子！如果菩薩在第七地中善於修習抉擇（智慧），用智慧和方便善於凈化各種道，善於積聚資糧，善於結下大愿，善於安住于（修行），得到如來的加持，獲得自身善根力量的支撐，順應如來的十力（如來所具有的十種力量）、四無所畏（佛陀的四種無所畏懼的自信）、不共佛法（佛陀獨有的教法）而修行；善於凈化增上意樂（強烈的願望）的思慮，由福德和智慧的力量涌現；以大慈悲對待一切有情眾生，不捨棄修行，隨順無量智慧之道而行；進入一切法本來無生、無起、無相、無成、無壞、無斷盡、無流轉、無止息的自性；初、中、后三個階段都平等，因為在真如（事物的真實本性）中沒有分別，從而進入一切智（佛陀的智慧）。這位菩薩，遠離一切心、意和識的分別妄想，沒有任何執著，與虛空一樣顯現出本性，這被稱為已經獲得無生法忍（對一切法不生不滅的真理的領悟）。佛子！菩薩成就這樣的無生法忍，才證得菩薩不動地（第八地），獲得甚深的安住，難以理解，與（其他菩薩）沒有差別，遠離一切相，止息一切思想的執著，無量無邊，以至於聲聞（聽聞佛陀教誨而修行的人）和獨覺（獨自覺悟的人）都無法超越，寂靜的境界顯現出來。佛子！譬如一位比丘（出家人），具足神通，得到心的自在，逐漸進入第九想受滅定（一種禪定狀態，其中思想和感受都停止），一切動亂的憶想分別都停止。佛子！菩薩才證得不動地也是這樣，離開一切功用，自然而然地達到無功用的狀態，遠離一切身、語、意的活動，安住于異熟（果報）。佛子！譬如有人夢見自己掉進大河，爲了渡過河，發出大勇猛，生起大精進，因為大勇猛和大精進，就從睡夢中醒來；醒來之後，所做的一切勇猛行動

【English Translation】 English version: Then, (the Bodhisattvas) settled down, gazing intently, wishing to hear the Dharma. At that time, Bodhisattva Liberation Moon further inquired, 'Now this assembly is all quiet, may (you) speak about the stages of entry, that is, the state of practice in the eighth bhumi (stage).' Then, Bodhisattva Vajragarbha told the assembly of Bodhisattvas, 'O sons of the Buddha! If a Bodhisattva, in the seventh bhumi, is skilled in cultivating discernment (wisdom), using wisdom and skillful means to purify all paths, is skilled in accumulating merit, is skilled in making great vows, is skilled in abiding in (practice), receives the blessings of the Tathagata (Buddha), obtains the support of their own roots of goodness, acts in accordance with the Tathagata's ten powers (ten strengths of a Buddha), four fearlessnesses (four confidences of a Buddha), and unique Buddha-dharmas (teachings unique to a Buddha); is skilled in purifying the contemplation of heightened aspiration, arising from the power of merit and wisdom; with great compassion towards all sentient beings, does not abandon practice, and follows the path of immeasurable wisdom; enters the nature of all dharmas (phenomena) as originally unborn, unarisen, without form, without becoming, without destruction, without cessation, without flow, without stopping; the initial, middle, and final stages are all equal, because there is no differentiation in Suchness (the true nature of things), thus entering all-wisdom (the wisdom of a Buddha). This Bodhisattva, being free from all discriminations and delusions of mind, intention, and consciousness, without any attachment, manifests their nature as vast as space, this is called having attained the forbearance of non-origination (understanding the truth of non-birth and non-death of all phenomena). O sons of the Buddha! When a Bodhisattva achieves such forbearance of non-origination, they then attain the immovable bhumi (eighth stage) of a Bodhisattva, obtaining a profound abiding, difficult to understand, without difference (from other Bodhisattvas), free from all forms, ceasing all attachments to thoughts, immeasurable and boundless, to the extent that even Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own) cannot surpass, and the state of tranquility manifests. O sons of the Buddha! For example, a Bhikshu (monk), possessing supernatural powers, attains freedom of mind, gradually enters the ninth cessation of perception and feeling (a state of meditation where thoughts and feelings cease), all disturbances of memory and discrimination cease. O sons of the Buddha! When a Bodhisattva attains the immovable bhumi, it is also like this, leaving all effort, naturally reaching the state of non-effort, free from all activities of body, speech, and mind, abiding in the fruition (result of karma). O sons of the Buddha! For example, a person dreams of falling into a great river, and in order to cross the river, they generate great courage and great diligence, and because of this great courage and great diligence, they awaken from the dream; after awakening, all the courageous actions they took

務皆悉休息。佛子！菩薩亦復如是，見有情聚墮在煩惱四大瀑流，為欲救度故，發大勇猛起大翹勤，由以發起大精進故，才至菩薩不動地已，一切功用靡不皆息；即此菩薩所有一切二取現行，或相現行不復影現。佛子！譬如天仙生在梵世，欲界煩惱終不現行。佛子！菩薩住此不動地時亦復如是，一切心、意及識現行不復現起。又此乃至諸佛現行，菩提現行，菩薩現行，涅槃現行尚不現起，況復發起世間現行？

「複次，佛子！菩薩如是行此第八不動地時，安住本願力所持已，即于如是法門駛流，蒙諸如來覺悟勸導；是時諸佛授與、引發如來妙智，作如是言：『善哉，善哉！善男子！此即隨順一切佛法勝義之忍。然善男子！我等諸佛，所有十力、四無所畏、十八不共佛法自在，汝今未得，當爲成就佛法自在，應起精進，於此忍門勿復棄捨。又善男子！汝雖得是寂滅解脫，然彼一切異生種類未得寂靜，未能寂滅，常順異異煩惱現行，種種尋伺之所侵害；汝當愍念。又善男子！汝當憶念本所誓願，謂令有情，皆得義利及不思議智慧之門。又善男子！一切諸法法性如是，若佛出世或不出世法界常住終無變易，非但以此諸佛得現一切聲聞及諸獨覺，亦證此法無分別法性。又善男子！汝觀我等佛身無量、智慧無量、剎土無量

【現代漢語翻譯】現代漢語譯本：一切都停止了活動。佛子！菩薩也是這樣，看到眾生聚集在煩惱的四大瀑流中，爲了救度他們，發起大勇猛，生起大精勤。由於發起大精進的緣故，才到達菩薩不動地（菩薩修行階位，指第八地）時，一切功用都停止了；這時菩薩所有的一切二取（能取和所取）現行，或者相（現象）現行都不再顯現。佛子！譬如天仙生在梵世（色界天），欲界煩惱終究不會現行。佛子！菩薩安住在這個不動地時也是這樣，一切心、意和識的現行都不再產生。而且，乃至諸佛的現行，菩提（覺悟）的現行，菩薩的現行，涅槃（寂滅）的現行尚且不產生，更何況發起世間的現行呢？其次，佛子！菩薩這樣修行這個第八不動地時，安住于本願力所支援，就進入這樣的法門急流中，蒙受諸如來覺悟和勸導；這時諸佛授予、引發如來微妙的智慧，這樣說道：『善哉，善哉！善男子！這正是隨順一切佛法殊勝意義的忍（安忍）。然而，善男子！我們諸佛，所有的十力（如來十種智慧力量）、四無所畏（如來四種無所畏懼的自信）、十八不共佛法（佛獨有的十八種功德）自在，你現在還沒有得到，應當爲了成就佛法自在，發起精進，對於這個忍門不要再放棄。還有，善男子！你雖然得到了寂滅解脫，但是那些一切異生（凡夫）種類還沒有得到寂靜，不能寂滅，常常順著各種煩惱現行，被種種尋伺（思慮）所侵害；你應該憐憫他們。還有，善男子！你應該憶念你本來的誓願，就是讓眾生，都得到利益和不可思議智慧的法門。還有，善男子！一切諸法的法性都是這樣，如果佛出世或者不出世，法界（宇宙）常住，終究沒有變易，不僅僅是諸佛得到顯現，一切聲聞（聽聞佛法而修行的人）和諸獨覺（不依師教而獨自覺悟的人），也證得這個法無分別的法性。還有，善男子！你觀察我們佛身無量、智慧無量、剎土（佛所教化的世界）無量。

【English Translation】 English version: All activities cease. O son of the Buddha! Bodhisattvas are also like this; seeing sentient beings gathered in the four great torrents of afflictions, they generate great courage and great diligence in order to save them. Because of generating great diligence, when they reach the Bodhisattva's Immovable Ground (a stage of Bodhisattva practice, referring to the eighth ground), all functions cease; at this time, all the dualistic manifestations (the perceiver and the perceived) of the Bodhisattva, or the manifestations of phenomena, no longer appear. O son of the Buddha! For example, a celestial being born in the Brahma world (the realm of form) will never experience the afflictions of the desire realm. O son of the Buddha! When a Bodhisattva dwells in this Immovable Ground, it is also like this; all manifestations of mind, intention, and consciousness no longer arise. Moreover, even the manifestations of the Buddhas, the manifestations of Bodhi (enlightenment), the manifestations of Bodhisattvas, and the manifestations of Nirvana (extinction) do not arise, let alone the arising of worldly manifestations? Furthermore, O son of the Buddha! When a Bodhisattva practices in this eighth Immovable Ground, abiding in the power of their original vows, they enter the swift current of such a Dharma gate, receiving the enlightenment and exhortation of the Tathagatas; at this time, the Buddhas bestow and evoke the subtle wisdom of the Tathagatas, saying: 'Excellent, excellent! Good man! This is precisely the forbearance (acceptance) that accords with the supreme meaning of all Buddha-Dharma. However, good man! We Buddhas, with all the ten powers (ten wisdom powers of the Tathagata), the four fearlessnesses (four kinds of fearless confidence of the Tathagata), and the eighteen unique Buddha-Dharmas (eighteen unique virtues of the Buddha), which you have not yet attained, you should generate diligence in order to achieve the freedom of the Buddha-Dharma, and do not abandon this gate of forbearance. Also, good man! Although you have attained the liberation of extinction, all those different kinds of beings (ordinary beings) have not attained tranquility, cannot be extinguished, and constantly follow various afflictions, being harmed by various thoughts and deliberations; you should have compassion for them. Also, good man! You should remember your original vows, which are to enable all sentient beings to attain benefits and the gate of inconceivable wisdom. Also, good man! The Dharma nature of all Dharmas is like this; whether a Buddha appears in the world or not, the Dharma realm (the universe) is permanent and unchanging. It is not only the Buddhas who attain manifestation, but all Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently without a teacher) also realize this Dharma nature of non-discrimination. Also, good man! You observe that our Buddha bodies are immeasurable, our wisdom is immeasurable, and our Buddha-lands (the worlds where Buddhas teach) are immeasurable.'

、光輪無量、智所引無量、清凈音韻亦無有量，汝今亦應引發此事。又善男子！汝今唯得此一法明，謂諸法中無分別慧。然善男子！如是法明，諸佛如來無邊所行、無邊所作、無邊所繫，為欲證彼當起引發。又善男子！汝觀十方無量剎土、無量有情、無量諸法種種差別，應是一切如理通達。』佛子！如是諸佛世尊，覺悟勸導此地菩薩，授與此等無量無邊引發智門，令其無智差別故，能成如是引發之業。佛子！我今告汝得解，若時諸佛不垂誨示，令此菩薩入于如是引發門者，當時即入究竟涅槃，休息一切利有情業。以是諸佛授與如是引發無量智慧業故，此地菩薩於一念頃所引智業，此比於前從初發心，乃至七地所修諸行，百倍為勝，千倍、百千倍、俱胝倍、百俱胝倍、千俱胝倍、百千俱胝倍、百千俱胝那庾多倍為勝，算數計喻乃至烏波尼殺曇倍，亦復為勝。所以者何？佛子！菩薩先以一身引發諸行，今乘此地以依無量分身差別修菩薩行，以能引發無量音聲，以能引發無量智慧，以能引發無量受生，以能嚴凈無量佛剎，以能成熟無量有情，以悉承事無量諸佛，以悟無量法之理趣，以起無量神通勢力，以依無量眾會差別，以無量行身、語、意業一切菩薩正行之力，皆悉成滿，以不動故。佛子！譬如海船未至大海，以有功用排

【現代漢語翻譯】現代漢語譯本：『光輪無量（指佛身的光芒無邊無際），智慧所引導的也無量，清凈的音韻也無有量，你現在也應當引發這些。還有，善男子！你現在只得到這一種法明，就是指在一切法中沒有分別的智慧。然而，善男子！像這樣的法明，諸佛如來無邊地修行、無邊地作為、無邊地繫念，爲了要證得它，應當發起引發。還有，善男子！你觀察十方無量的剎土（指佛的國土）、無量的有情（指一切眾生）、無量的諸法種種差別，應當對這一切如理通達。』佛子！像這樣，諸佛世尊覺悟並勸導此地的菩薩，授予他們這些無量無邊的引發智慧之門，讓他們因為沒有智慧的差別，能夠成就這樣的引發之業。佛子！我現在告訴你，你要理解，如果諸佛不垂示教誨，讓這些菩薩進入這樣的引發之門，那麼他們當時就會進入究竟涅槃，停止一切利益有情的行為。因為諸佛授予他們這樣引發無量智慧的業，所以此地的菩薩在一念之間所引發的智慧之業，比之前從初發心，乃至七地所修的各種修行，要勝過百倍、千倍、百千倍、俱胝倍、百俱胝倍、千俱胝倍、百千俱胝倍、百千俱胝那庾多倍，甚至算數譬喻直到烏波尼殺曇倍，也還要勝過。這是為什麼呢？佛子！菩薩先前以一身引發各種修行，現在憑藉此地，依靠無量分身差別來修行菩薩行，能夠引發無量的音聲，能夠引發無量的智慧，能夠引發無量的受生，能夠莊嚴清凈無量的佛剎，能夠成熟無量的有情，能夠承事無量的諸佛，能夠領悟無量法的理趣，能夠發起無量的神通勢力，能夠依靠無量的眾會差別，以無量的身、語、意業一切菩薩正行之力，都能夠圓滿成就，因為不動搖的緣故。佛子！譬如海船還沒有到達大海，因為有功用而排

【English Translation】 English version: 『The light halo is immeasurable (referring to the boundless light of the Buddha's body), the wisdom that guides it is also immeasurable, and the pure sounds are also immeasurable. You should also initiate these things now. Furthermore, good man! You have only attained this one Dharma illumination, which is the wisdom of non-discrimination in all dharmas. However, good man! Such Dharma illumination is what all Buddhas, Tathagatas, practice boundlessly, act boundlessly, and contemplate boundlessly. To realize it, one should initiate its development. Furthermore, good man! Observe the immeasurable lands of the ten directions (referring to the Buddha's lands), the immeasurable sentient beings (referring to all living beings), and the various differences of the immeasurable dharmas. You should understand all of these in accordance with the truth.』 Disciple of the Buddha! In this way, the World Honored Ones, the Buddhas, awaken and exhort the Bodhisattvas of this stage, granting them these immeasurable and boundless gates of wisdom initiation, enabling them to accomplish such acts of initiation because they have no differences in wisdom. Disciple of the Buddha! I now tell you, you should understand that if the Buddhas did not show guidance and instruction, allowing these Bodhisattvas to enter such gates of initiation, then they would enter ultimate Nirvana at that time, ceasing all actions that benefit sentient beings. Because the Buddhas grant them the act of initiating immeasurable wisdom, the act of wisdom initiated by the Bodhisattvas of this stage in a single moment surpasses by a hundredfold, a thousandfold, a hundred thousandfold, a koti-fold, a hundred koti-fold, a thousand koti-fold, a hundred thousand koti-fold, a hundred thousand koti nayuta-fold, and even by a upanishad-fold, the various practices cultivated from the initial aspiration up to the seventh stage. Why is this so? Disciple of the Buddha! Previously, the Bodhisattva initiated various practices with one body, but now, relying on this stage, they cultivate the Bodhisattva path by relying on the differences of immeasurable emanated bodies. They can initiate immeasurable sounds, initiate immeasurable wisdom, initiate immeasurable rebirths, adorn and purify immeasurable Buddha lands, mature immeasurable sentient beings, serve immeasurable Buddhas, comprehend the principles of immeasurable dharmas, initiate immeasurable supernatural powers, rely on the differences of immeasurable assemblies, and with the power of immeasurable actions of body, speech, and mind, all the correct practices of the Bodhisattva are completely fulfilled, because of their immovability. Disciple of the Buddha! Just as a ship has not yet reached the ocean, it uses effort to push

牽而去，若至海已則無功用任運而行，以于大海風輪飄泛，一日所行，此比於前有功用時，設經百歲不能爾所無量而至。佛子！菩薩亦復如是，已善積集善根資糧修證大乘，隨至菩薩正行大海，一須臾頃以無功用智入一切智智，此比於前有功用業，經百千劫不能爾所無量而至。

「唯諸佛子！菩薩已至於第八地，以由廣大方便善巧，妙智所引無功用行，菩薩正慧觀察一切智智之時，觀世界成觀世界壞，如世間成皆能了知；如世間壞皆能了知；由何業集世間成就皆能了知；由何業盡世間壞滅皆能了知；幾時世界成皆能了知；幾時世界壞皆能了知；幾時世界成已住皆能了知；幾時世界壞已住皆能了知；又知地界小大無量及差別相；了知水界小大無量及差別相；了知火界小大無量及差別相；了知風界小大無量及差別相；又知微塵細相、粗相、無量相及差別相；於何世界所有若干微塵積聚，微塵差別皆能了知；於何世界所有若干地界微塵皆能了知；所有若干水界微塵皆能了知；所有若干火界微塵皆能了知；所有若干風界微塵皆能了知；所有若干有情界微塵皆能了知；所有若干剎土聚微塵皆能了知。又此菩薩，知有情身粗相、細相、身差別相；知依那洛迦身有若干微塵；知依傍生身有若干微塵；知依鬼界身有若干微塵；知

【現代漢語翻譯】現代漢語譯本：就像被牽引著前進，如果到達了海洋，就無需再費力，而是任由風力推動航行。在大海中，風輪推動船隻漂浮，一天所行的距離，比之前需要費力時，即使經過一百年也無法達到的距離還要遙遠。佛子！菩薩也是如此，已經很好地積累了善根資糧，修習並證悟了大乘，一旦進入菩薩正行的大海，只需一瞬間，就能以無功用智進入一切智智（佛的智慧），這比之前需要費力修行，即使經過千百萬劫也無法達到的境界還要遙遠。唯有佛子！菩薩已經到達第八地（不退轉地），由於廣大方便善巧和妙智的引導，進入無功用行。當菩薩以正慧觀察一切智智時，能觀察世界的成住和壞滅，如同世間形成的過程一樣，都能了知；如同世間壞滅的過程一樣，都能了知；由什麼業力聚集導致世界形成，都能了知；由什麼業力耗盡導致世界壞滅，都能了知；世界何時形成，都能了知；世界何時壞滅，都能了知；世界形成后何時住立，都能了知；世界壞滅后何時住立，都能了知；還能知道地界的大小、無量和差別相；了知水界的大小、無量和差別相；了知火界的大小、無量和差別相；了知風界的大小、無量和差別相；還能知道微塵的細相、粗相、無量相和差別相；在哪個世界有多少微塵積聚，微塵的差別都能了知；在哪個世界有多少地界微塵，都能了知；有多少水界微塵，都能了知；有多少火界微塵，都能了知；有多少風界微塵，都能了知；有多少有情界微塵，都能了知；有多少剎土（佛土）聚集的微塵，都能了知。此外，這位菩薩還能知道有情身體的粗相、細相和身體的差別相；知道地獄眾生（那洛迦）的身體有多少微塵；知道傍生道的身體有多少微塵；知道鬼道的身體有多少微塵；知道

【English Translation】 English version: Just like being towed forward, if one reaches the ocean, there is no need to exert effort; instead, one is carried by the wind. In the vast ocean, the wind propels the vessel, and the distance traveled in a single day is far greater than what could be achieved in a hundred years with effort. Similarly, Bodhisattvas, having accumulated virtuous roots and cultivated the Mahayana, upon entering the ocean of Bodhisattva practice, can, in an instant, enter the wisdom of all-knowing (Buddha's wisdom) through effortless wisdom. This is far beyond what could be achieved through effortful practice, even over countless eons. Only, O sons of the Buddha! Bodhisattvas who have reached the eighth stage (the stage of non-retrogression), guided by vast skillful means and wondrous wisdom, enter into effortless practice. When Bodhisattvas observe the wisdom of all-knowing with right understanding, they can observe the formation and destruction of worlds. They understand the process of world formation; they understand the process of world destruction; they understand what karmic forces cause the world to form; they understand what karmic forces cause the world to be destroyed; they understand when the world forms; they understand when the world is destroyed; they understand when the world remains after formation; they understand when the world remains after destruction. They also know the size, immensity, and distinctions of the earth element; they know the size, immensity, and distinctions of the water element; they know the size, immensity, and distinctions of the fire element; they know the size, immensity, and distinctions of the wind element. They also know the subtle, coarse, immeasurable, and distinct aspects of dust particles; they know how many dust particles accumulate in which world, and the distinctions of these dust particles; they know how many earth element dust particles there are in which world; they know how many water element dust particles there are; they know how many fire element dust particles there are; they know how many wind element dust particles there are; they know how many sentient being element dust particles there are; they know how many dust particles are accumulated in Buddha-lands. Furthermore, these Bodhisattvas know the coarse, subtle, and distinct aspects of sentient beings' bodies; they know how many dust particles are in the bodies of beings in hell (Naraka); they know how many dust particles are in the bodies of beings in the animal realm; they know how many dust particles are in the bodies of beings in the ghost realm; they know

依阿素洛世間身有若干微塵；知依天世間身有若干微塵；知依人世間身有若干微塵。菩薩如是，趣入微塵差別智已，知欲界成、知色界成、知無色界成，知欲界壞、知色界壞、知無色界壞；能知欲界小大無量及差別相；能知色界小大無量及差別相；能知無色界小大無量及差別相。了知三界，于觀三界隨行智中，復善引發智光明已，于諸有情身差別智已得善巧，于身份別智得善巧，則于示現受生引慧，此菩薩隨有情類受生差別及身成就，隨其所應而為同類，示現自身成熟有情。

「複次，菩薩於一三千大千世界，普能遍滿隨有情身勝解差別引發受生，以影現智隨所行故，若二、若三、若四、若五、若十、二十、三十、四十、五十、若百，乃至不可說數無量三千大千世界，皆能遍滿隨有情身勝解差別隨其所應引發受生，以影現智隨所行故。菩薩成就如是智已，從一佛剎其身不動，于不可說諸佛剎土眾會之中皆悉顯現，而此菩薩隨諸有情身及勝解意樂差別，能于彼彼佛國土中，及於彼彼眾會道場彼彼之處，如是如是示現其身。所謂：于沙門眾中現沙門形，婆羅門眾中現婆羅門形，剎利眾中現剎利形，吠舍眾中現吠舍形，長者眾中現長者形，居士眾中現居士形，於四天王眾中現四天王形，於三十三天眾中示現三十三天形

【現代漢語翻譯】現代漢語譯本：『知道阿修羅（Asura）世間眾生的身體有多少微塵；知道天世間眾生的身體有多少微塵；知道人世間眾生的身體有多少微塵。菩薩像這樣，進入對微塵差別的智慧后，知道欲界（Kāmadhātu）的形成、知道色界（Rūpadhātu）的形成、知道無色界（Arūpadhātu）的形成，知道欲界的壞滅、知道色界的壞滅、知道無色界的壞滅；能夠知道欲界的小大和無量以及差別相；能夠知道色界的小大和無量以及差別相；能夠知道無色界的小大和無量以及差別相。瞭解三界（Trailokya），在觀察三界隨行智慧中，又善於引發智慧光明后，對於眾生身體的差別智慧已經得到善巧，對於身體的分別智慧得到善巧，就能在示現受生時引導智慧。這位菩薩隨著眾生種類受生的差別和身體的成就，隨著他們所應有的樣子而成為同類，示現自身來成熟眾生。『此外，菩薩在一個三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）中，普遍能夠充滿隨著眾生身體的勝解差別而引發受生，以影現智隨著所行之處而行。如果是在兩個、三個、四個、五個、十個、二十個、三十個、四十個、五十個、或者一百個，乃至不可說數無量的三千大千世界，都能夠普遍充滿隨著眾生身體的勝解差別而隨著他們所應有的樣子引發受生，以影現智隨著所行之處而行。菩薩成就這樣的智慧后，從一個佛剎（Buddhakṣetra）其身體不動，在不可說諸佛剎土的眾會之中都全部顯現，而這位菩薩隨著眾生的身體和勝解意樂的差別，能夠在那個那個佛國土中，以及在那個那個眾會道場那個那個地方，像這樣像這樣示現他的身體。所謂：在沙門（Śrāmaṇa）眾中現沙門形，在婆羅門（Brāhmaṇa）眾中現婆羅門形，在剎帝利（Kṣatriya）眾中現剎帝利形，在吠舍（Vaiśya）眾中現吠舍形，在長者眾中現長者形，在居士眾中現居士形，在四大天王（Caturmahārājakāyika）眾中現四大天王形，在三十三天（Trāyastriṃśa）眾中示現三十三天形。

【English Translation】 English version: 'Knowing how many dust motes there are in the bodies of beings in the Asura (demigod) world; knowing how many dust motes there are in the bodies of beings in the Deva (god) world; knowing how many dust motes there are in the bodies of beings in the human world. A Bodhisattva, having thus entered into the wisdom of the differences of dust motes, knows the formation of the Desire Realm (Kāmadhātu), knows the formation of the Form Realm (Rūpadhātu), knows the formation of the Formless Realm (Arūpadhātu), knows the destruction of the Desire Realm, knows the destruction of the Form Realm, knows the destruction of the Formless Realm; is able to know the smallness, greatness, immeasurability, and differences of the Desire Realm; is able to know the smallness, greatness, immeasurability, and differences of the Form Realm; is able to know the smallness, greatness, immeasurability, and differences of the Formless Realm. Understanding the Three Realms (Trailokya), in the wisdom of observing the Three Realms, having again skillfully generated the light of wisdom, having become skillful in the wisdom of the differences of the bodies of sentient beings, having become skillful in the wisdom of the distinctions of bodies, then in demonstrating rebirth, he guides wisdom. This Bodhisattva, according to the differences in the rebirth of sentient beings and the accomplishments of their bodies, becomes of the same kind as they should be, demonstrating himself to mature sentient beings. 'Furthermore, a Bodhisattva, in one great trichiliocosm (trisāhasra-mahāsāhasra-lokadhātu), is universally able to pervade and, according to the differences in the understanding of sentient beings' bodies, generate rebirth, acting with the wisdom of manifestation according to where he goes. If it is in two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred, or even in an inexpressible number of immeasurable great trichiliocosms, he is able to universally pervade and, according to the differences in the understanding of sentient beings' bodies, generate rebirth as they should be, acting with the wisdom of manifestation according to where he goes. Having achieved such wisdom, a Bodhisattva, without moving his body from one Buddha-field (Buddhakṣetra), appears in all the assemblies of inexpressible Buddha-fields, and this Bodhisattva, according to the differences in the bodies and understanding and intentions of sentient beings, is able to demonstrate his body in this and that Buddha-land, and in this and that assembly place, in this and that location, in this way and that way. That is to say: in the assembly of Śrāmaṇas (monks), he appears in the form of a Śrāmaṇa; in the assembly of Brāhmaṇas (priests), he appears in the form of a Brāhmaṇa; in the assembly of Kṣatriyas (warriors), he appears in the form of a Kṣatriya; in the assembly of Vaiśyas (merchants), he appears in the form of a Vaiśya; in the assembly of elders, he appears in the form of an elder; in the assembly of householders, he appears in the form of a householder; in the assembly of the Four Great Heavenly Kings (Caturmahārājakāyika), he appears in the form of the Four Great Heavenly Kings; in the assembly of the Thirty-three Gods (Trāyastriṃśa), he demonstrates the form of the Thirty-three Gods.'

，夜摩眾中、睹史多眾中、樂變化眾中、他化自在眾中、魔王眾中，各隨其類而為現形，于梵眾中現梵形色。又此菩薩，應以聲聞身得調伏者，而為示現聲聞身形；應以獨覺身得調伏者，而為示現獨覺身形；應以菩薩身得調伏者，而為示現菩薩身形；應以如來身形得調伏者，而為示現如來身形。佛子！菩薩如是，于不可說佛剎土中所有若干有情勝解，于彼彼處如是如是現身差別。

「複次，此菩薩遠離一切身相分別，得身平等性，知有情身、剎土身、業果身、聲聞身、獨覺身、菩薩身、如來身、智身、法身、虛空身，此菩薩知有情心意樂引發。若樂隨欲將有情身置於自身，如是剎土身、業果身、聲聞身、獨覺身、菩薩身、如來身、智身、法身、虛空身，置於自身。又此菩薩，知有情心意樂引發，若樂隨欲能以自身置於一切諸有情身；能以自身，置於剎土身、業果身、聲聞身、獨覺身、菩薩身、如來身、智身、法身、虛空身，亦復如是。菩薩已知諸有情心意樂引發，而將此身隨欲置於彼彼身中，是菩薩于有情身中，知業身、異熟身、煩惱身、有色身、無色身。于剎土身中，小相、大相、無量相、雜染相、清凈相、亂住相、仰住相、覆入相、方網差別相，皆悉能知。于業果身中，能知差別、知假建立；于聲聞身、于

【現代漢語翻譯】現代漢語譯本：在夜摩天眾（Yama，欲界六天之一，又稱焰摩天）中、兜率天眾（Tusita，欲界六天之一，彌勒菩薩的居所）中、樂變化天眾（Nirmanarati，欲界六天之一，能隨心所欲變化）中、他化自在天眾（Paranirmitavasavartin，欲界六天之頂，能自在享用他人變化之樂）中、魔王眾中，菩薩都隨其種類而顯現不同的形體，在梵天眾（Brahma，色界初禪天）中則顯現梵天的形色。此外，這位菩薩，如果應該以聲聞（Sravaka，聽聞佛陀教誨而修行的人）身才能被調伏的，就為他們示現聲聞的身形；如果應該以獨覺（Pratyekabuddha，不需聽聞佛陀教誨，自己覺悟的人）身才能被調伏的，就為他們示現獨覺的身形；如果應該以菩薩（Bodhisattva，發願成佛，救度眾生的人）身才能被調伏的，就為他們示現菩薩的身形；如果應該以如來（Tathagata，佛的十號之一，意為「如實而來」）身才能被調伏的，就為他們示現如來的身形。佛子！菩薩就是這樣，在不可說（無法用言語表達）的佛剎土（Buddha-ksetra，佛所教化的世界）中，所有各種不同的有情（Sattva，一切有情識的生命）的勝解（adhimukti，強烈的意願和理解），在那些地方，菩薩就那樣那樣地顯現不同的身形。其次，這位菩薩遠離一切對身相的分別，獲得身體的平等性，了知有情的身、剎土的身、業果的身、聲聞的身、獨覺的身、菩薩的身、如來的身、智身、法身、虛空身。這位菩薩知道有情的心意樂（chanda，意願和喜好）所引發的。如果喜歡隨自己的意願將有情的身置於自身，那麼剎土的身、業果的身、聲聞的身、獨覺的身、菩薩的身、如來的身、智身、法身、虛空身，也都可以置於自身。此外，這位菩薩，知道有情的心意樂所引發的，如果喜歡隨自己的意願，能將自身置於一切有情的身中；能將自身，置於剎土的身、業果的身、聲聞的身、獨覺的身、菩薩的身、如來的身、智身、法身、虛空身，也是如此。菩薩已經知道諸有情的心意樂所引發的，而將此身隨自己的意願置於彼彼身中，這位菩薩在有情的身中，知道業身、異熟身、煩惱身、有色身、無色身。在剎土的身中，小相、大相、無量相、雜染相、清凈相、亂住相、仰住相、覆入相、方網差別相，都能完全知道。在業果的身中，能知道差別、知道假立；在聲聞身、在

【English Translation】 English version: Among the Yama (one of the six heavens of the desire realm) assembly, the Tusita (one of the six heavens of the desire realm, the abode of Bodhisattva Maitreya) assembly, the Nirmanarati (one of the six heavens of the desire realm, where beings can transform at will) assembly, the Paranirmitavasavartin (the highest of the six heavens of the desire realm, where beings enjoy the transformations of others) assembly, and the Mara (demon king) assembly, the Bodhisattva manifests forms according to their respective kinds. In the Brahma (the first dhyana heaven of the form realm) assembly, he manifests the form and appearance of Brahma. Furthermore, this Bodhisattva, if those who should be tamed by the form of a Sravaka (a disciple who hears the teachings of the Buddha), he manifests the form of a Sravaka; if those who should be tamed by the form of a Pratyekabuddha (one who attains enlightenment on their own), he manifests the form of a Pratyekabuddha; if those who should be tamed by the form of a Bodhisattva (one who seeks enlightenment for the benefit of all beings), he manifests the form of a Bodhisattva; if those who should be tamed by the form of a Tathagata (one of the ten titles of a Buddha, meaning 'one who has thus come'), he manifests the form of a Tathagata. O son of the Buddha! Thus, the Bodhisattva, in the inexpressible (beyond words) Buddha-ksetras (Buddha-fields, the worlds where Buddhas teach), according to the various superior understandings (adhimukti, strong intention and understanding) of all sentient beings (Sattva, all beings with consciousness), in those places, he manifests different forms in such and such ways. Furthermore, this Bodhisattva is free from all discriminations of bodily forms, attains the equality of bodies, and knows the bodies of sentient beings, the bodies of Buddha-fields, the bodies of karmic results, the bodies of Sravakas, the bodies of Pratyekabuddhas, the bodies of Bodhisattvas, the bodies of Tathagatas, the bodies of wisdom, the bodies of Dharma, and the bodies of space. This Bodhisattva knows the arising of the mental inclinations (chanda, intention and desire) of sentient beings. If he wishes to place the bodies of sentient beings within his own body, then the bodies of Buddha-fields, the bodies of karmic results, the bodies of Sravakas, the bodies of Pratyekabuddhas, the bodies of Bodhisattvas, the bodies of Tathagatas, the bodies of wisdom, the bodies of Dharma, and the bodies of space can also be placed within his own body. Moreover, this Bodhisattva, knowing the arising of the mental inclinations of sentient beings, if he wishes, can place his own body within the bodies of all sentient beings; he can place his own body within the bodies of Buddha-fields, the bodies of karmic results, the bodies of Sravakas, the bodies of Pratyekabuddhas, the bodies of Bodhisattvas, the bodies of Tathagatas, the bodies of wisdom, the bodies of Dharma, and the bodies of space, and so on. The Bodhisattva, having known the arising of the mental inclinations of all sentient beings, places his body at will within those various bodies. This Bodhisattva, within the bodies of sentient beings, knows the karmic body, the resultant body, the afflicted body, the form body, and the formless body. Within the bodies of Buddha-fields, he fully knows the small aspects, the large aspects, the immeasurable aspects, the defiled aspects, the pure aspects, the chaotic aspects, the upright aspects, the inverted aspects, and the aspects of the differences in the net of directions. Within the bodies of karmic results, he knows the differences and knows the provisional establishment; within the bodies of Sravakas, within the

獨覺身、于菩薩身，能知差別、知建立；于如來身中知等覺身、愿身、化身、加持之身、相好莊嚴微妙色身、光明身、意生身、福德身、法身、智身，皆悉能知。于智身中，善思察相、如實觀相、果及加行所攝之相、世間出世間差別相、三乘安立相、共不共相、出離非出離相、有學無學相，皆悉能知。於法身平等性相、不毀壞相、隨諸分位及假世俗安立之相、有情無情法安立相、佛法聖僧法安立相，皆悉能知。于虛空身，知無量根遍行之相、無形質相、無異無邊相、以持色聚得顯了相，皆悉能知。即此菩薩，如是已能引發身智得壽自在，于不可說不可說劫加持壽量故；得心自在已，于無量無數等持觀入智故；得資生自在已，能示現一切世界無量莊嚴具，莊飾加持故；得業自在，應時能現業果加持故；得生自在，於一切世間示現受生故；得勝解自在已，能示現一切世界佛充滿故；得愿自在，于隨所欲佛剎時分示等覺故；得神通自在，諸佛剎中皆能示現神通遊戲故；得法自在已，能示現無邊無中法門明故；得智自在，示現佛力、無畏、不共佛法、相、好、正等覺故。菩薩得此十自在故，即得名為不思議智者、廣大智者、不可映奪智者。於是菩薩已至如是，已能成就如是智慧，畢竟無罪；身業現行任運隨轉，畢竟無罪；語業

【現代漢語翻譯】現代漢語譯本：對於獨覺（Pratyekabuddha，獨自覺悟者）之身和菩薩（Bodhisattva，追求覺悟的修行者）之身，能夠知曉它們的差別和建立方式；對於如來（Tathagata，佛的稱號）之身，能夠知曉等覺身（Sambhogakaya，報身）、愿身（Nirmanakaya，化身）、化身、加持之身、相好莊嚴微妙色身、光明身、意生身、福德身、法身（Dharmakaya，法性身）、智身，全部都能知曉。在智身中，能夠善於思察其相、如實觀察其相、果和加行所攝之相、世間和出世間的差別相、三乘（聲聞乘、緣覺乘、菩薩乘）的安立相、共通和不共通之相、出離和非出離之相、有學和無學之相，全部都能知曉。對於法身的平等性相、不毀壞相、隨順各種分位和假世俗安立之相、有情和無情法的安立相、佛法和聖僧法的安立相，全部都能知曉。對於虛空身，知曉無量根遍行之相、無形質之相、無異無邊之相、以持色聚而得顯了之相，全部都能知曉。這位菩薩，像這樣已經能夠引發身智而得壽命自在，在不可說不可說劫中加持壽命的緣故；得到心自在後，能夠進入無量無數的等持觀智；得到資生自在後，能夠示現一切世界無量的莊嚴具，用以莊飾加持；得到業自在，能夠應時顯現業果的加持；得到生自在，能夠在一切世間示現受生；得到勝解自在後，能夠示現一切世界充滿佛；得到愿自在，能夠在隨所欲的佛剎時分示現等覺；得到神通自在，在諸佛剎中都能示現神通遊戲；得到法自在後，能夠示現無邊無中的法門光明；得到智自在，示現佛力、無畏、不共佛法、相、好、正等覺。菩薩得到這十種自在的緣故，就得名為不可思議智者、廣大智者、不可映奪智者。這位菩薩已經達到如此境界，已經能夠成就如此智慧，畢竟無罪；身業的現行任運隨轉，畢竟無罪；語業現代漢語譯本：的現行任運隨轉，畢竟無罪；意業的現行任運隨轉，畢竟無罪。何以故？此菩薩已得一切智智，已得一切法自在故。此菩薩於一切法，已得無礙智，已得無礙解，已得無礙辯，已得無礙行，已得無礙轉，已得無礙教，已得無礙證，已得無礙攝，已得無礙持，已得無礙入。此菩薩已得如是無礙智等，於一切法，無有障礙，無有繫縛，無有執著，無有戲論，無有分別，無有取捨，無有增減，無有染凈，無有動搖，無有退轉，無有障礙，無有繫縛，無有執著，無有戲論，無有分別，無有取捨，無有增減，無有染凈，無有動搖，無有退轉。此菩薩已得如是無礙智等，於一切法，無有障礙，無有繫縛，無有執著，無有戲論，無有分別，無有取捨，無有增減，無有染凈，無有動搖，無有退轉。此菩薩已得如是無礙智等，於一切法，無有障礙，無有繫縛，無有執著，無有戲論，無有分別，無有取捨，無有增減，無有染凈，無有動搖，無有退轉。此菩薩已得如是無礙智等，於一切法，無有障礙，無有繫縛，無有執著，無有戲論，無有分別，無有取捨，無有增減，無有染凈，無有動搖，無有退轉。

【English Translation】 English version: Regarding the body of a Pratyekabuddha (a solitary enlightened one) and the body of a Bodhisattva (a being seeking enlightenment), one can know their differences and how they are established; regarding the body of a Tathagata (a Buddha), one can know the Sambhogakaya (enjoyment body), Nirmanakaya (emanation body), transformation body, body of blessing, the subtle and beautiful form body adorned with marks and characteristics, the light body, the mind-made body, the body of merit, the Dharmakaya (body of truth), and the wisdom body, all of which can be known. Within the wisdom body, one can skillfully contemplate its aspects, observe its aspects truthfully, the aspects included in the results and practices, the aspects of differences between the mundane and the supramundane, the aspects of the establishment of the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), the aspects of common and uncommon, the aspects of liberation and non-liberation, and the aspects of those who are learning and those who have completed their learning, all of which can be known. Regarding the equality aspect of the Dharmakaya, its indestructible aspect, the aspects established according to various stages and conventional truths, the aspects of the establishment of sentient and non-sentient dharmas, and the aspects of the establishment of the Buddha Dharma and the Sangha Dharma, all of which can be known. Regarding the space body, one knows the aspects of the omnipresence of limitless roots, the aspect of formlessness, the aspect of non-difference and boundlessness, and the aspect of being revealed by holding aggregates of form, all of which can be known. This Bodhisattva, having thus already been able to generate the wisdom of the body and attain freedom over lifespan, because of blessing the lifespan for incalculable eons; having attained freedom of mind, because of entering into immeasurable and countless samadhi-contemplative wisdom; having attained freedom of resources, because of being able to manifest immeasurable adornments in all worlds, using them to adorn and bless; having attained freedom of action, because of being able to manifest the blessings of karmic results in due time; having attained freedom of birth, because of manifesting birth in all worlds; having attained freedom of conviction, because of being able to manifest all worlds filled with Buddhas; having attained freedom of aspiration, because of manifesting enlightenment in the Buddha-fields at the desired times; having attained freedom of supernatural powers, because of being able to manifest supernatural games in all Buddha-fields; having attained freedom of Dharma, because of being able to manifest the light of boundless and centerless Dharma gates; having attained freedom of wisdom, because of manifesting the Buddha's powers, fearlessness, unique Buddha dharmas, marks, characteristics, and perfect enlightenment. Because the Bodhisattva has attained these ten freedoms, he is called an inconceivable wise one, a vast wise one, and an unassailable wise one. This Bodhisattva has reached such a state, has been able to achieve such wisdom, and is ultimately without fault; the actions of the body proceed spontaneously and without hindrance, and are ultimately without fault; the actions of speech English version: proceed spontaneously and without hindrance, and are ultimately without fault; the actions of mind proceed spontaneously and without hindrance, and are ultimately without fault. Why is this so? Because this Bodhisattva has already attained all-knowing wisdom, and has already attained freedom over all dharmas. This Bodhisattva, regarding all dharmas, has already attained unobstructed wisdom, has already attained unobstructed understanding, has already attained unobstructed eloquence, has already attained unobstructed practice, has already attained unobstructed transformation, has already attained unobstructed teaching, has already attained unobstructed realization, has already attained unobstructed gathering, has already attained unobstructed holding, and has already attained unobstructed entry. This Bodhisattva has already attained such unobstructed wisdom, etc., and regarding all dharmas, there is no obstruction, no bondage, no attachment, no conceptual elaboration, no discrimination, no taking or rejecting, no increase or decrease, no defilement or purity, no wavering, and no regression. This Bodhisattva has already attained such unobstructed wisdom, etc., and regarding all dharmas, there is no obstruction, no bondage, no attachment, no conceptual elaboration, no discrimination, no taking or rejecting, no increase or decrease, no defilement or purity, no wavering, and no regression. This Bodhisattva has already attained such unobstructed wisdom, etc., and regarding all dharmas, there is no obstruction, no bondage, no attachment, no conceptual elaboration, no discrimination, no taking or rejecting, no increase or decrease, no defilement or purity, no wavering, and no regression. This Bodhisattva has already attained such unobstructed wisdom, etc., and regarding all dharmas, there is no obstruction, no bondage, no attachment, no conceptual elaboration, no discrimination, no taking or rejecting, no increase or decrease, no defilement or purity, no wavering, and no regression.

現行任運隨轉，畢竟無罪；意業現行任運隨轉，於一切業智為先導，隨智而轉，慧到彼岸以為增上。大悲為首，方便善巧善所分別，愿善所引，如來加持善所加護，于諸有情利益加行無有休息，隨於無邊世界差別行。佛子！舉要言之：菩薩至於不動地已，所有身、語、意業現行，皆為積集一切佛法。

「複次，菩薩如是至於不動地中，于意樂力得善安住，遠離一切煩惱現行故；于增上意樂力得善安住，不離道故；于大悲力得善安住，不捨利益有情事故；于大慈力得善安住，能救一切諸世間故；于總持力得善安住，無忘失法故；于辯才力得善安住，於一切佛法選擇分別得善巧故；于神通力得善安住，于無邊際諸世界中行差別處得善巧故；于大願力得善安住，不捨一切菩薩所作故；于到彼岸力得善安住，普集一切諸佛法故；于如來加持力得善安住，一切行相、一切智智現在前故。然此菩薩已得如是勢力所持，能現一切諸所作事，而於一切所作事中無有過咎。

「佛子！此之第八菩薩智地，名為不動地，不可映奪故；名為不退地，智無退故；名為難得地，一切世間無能測故；名為童真地，無過失故；名為生地，如所樂欲自在轉故；名為成就地，無復所作故；名為究竟地，以能善作智抉擇故；名為涅槃地，以善引

【現代漢語翻譯】現代漢語譯本：菩薩的身體行為自然而然地運轉，最終不會有罪過；意念行為自然而然地運轉，以對一切行為的智慧為先導，跟隨智慧而運轉，以達到彼岸的智慧作為增上。以大悲心為首，善用方便技巧，善於分辨，以願力引導，得到如來的加持和護佑，爲了利益一切眾生而精進修行，永不停止，在無邊無際的世界中隨緣而行。佛子！總而言之：菩薩到達不動地（第八地）之後，所有的身、語、意行為，都是在積累一切佛法。『此外，菩薩像這樣到達不動地之後，由於遠離一切煩惱的現行，在意樂的力量上得到很好的安住；由於不離菩提道，在增上意樂的力量上得到很好的安住；由於不捨棄利益眾生的事業，在大悲的力量上得到很好的安住；由於能夠救度一切世間，在大慈的力量上得到很好的安住；由於不會忘失佛法，在總持的力量上得到很好的安住；由於善於選擇和分辨一切佛法，在辯才的力量上得到很好的安住；由於善於在無邊無際的世界中隨緣而行，在神通的力量上得到很好的安住；由於不捨棄一切菩薩所應做的事，在大愿的力量上得到很好的安住；由於普遍積累一切佛法，在到達彼岸的力量上得到很好的安住；由於一切行相和一切智慧都顯現在眼前，在如來的加持力量上得到很好的安住。然而，這位菩薩已經得到這樣的力量所支援，能夠顯現一切所作的事情，而且在一切所作的事情中都沒有過失。『佛子！這第八菩薩智地，名為不動地，因為不可被動搖；名為不退地，因為智慧不會退轉；名為難得地，因為一切世間都無法測度；名為童真地，因為沒有過失；名為生地，因為可以隨心所欲地自在運轉；名為成就地，因為不再需要做什麼；名為究竟地，因為能夠善用智慧做出決斷；名為涅槃地，因為能夠善巧地引導眾生進入涅槃。

【English Translation】 English version: The physical actions of a Bodhisattva naturally flow, ultimately without fault; the mental actions naturally flow, guided by the wisdom of all actions, following wisdom, with the wisdom of reaching the other shore as enhancement. With great compassion as the foremost, skillfully using expedient means, adept at discernment, guided by vows, receiving the blessings and protection of the Tathagata, diligently practicing for the benefit of all sentient beings without rest, acting according to conditions in boundless worlds. O son of Buddha! In short: After a Bodhisattva reaches the Immovable Ground (eighth stage), all physical, verbal, and mental actions are accumulating all the Buddha's teachings. 'Furthermore, when a Bodhisattva reaches the Immovable Ground in this way, they are well-established in the power of intention because they are free from the manifestation of all afflictions; they are well-established in the power of superior intention because they do not depart from the path to enlightenment; they are well-established in the power of great compassion because they do not abandon the work of benefiting sentient beings; they are well-established in the power of great loving-kindness because they can save all the worlds; they are well-established in the power of total retention because they do not forget the Dharma; they are well-established in the power of eloquence because they are skilled in selecting and distinguishing all the Buddha's teachings; they are well-established in the power of supernatural abilities because they are skilled in acting according to conditions in boundless worlds; they are well-established in the power of great vows because they do not abandon all the work that Bodhisattvas should do; they are well-established in the power of reaching the other shore because they universally accumulate all the Buddha's teachings; they are well-established in the power of the Tathagata's blessings because all aspects and all wisdom are present before them. However, this Bodhisattva, supported by such power, can manifest all actions, and in all actions, there is no fault. 'O son of Buddha! This eighth ground of Bodhisattva wisdom is called the Immovable Ground because it cannot be shaken; it is called the Non-Retreating Ground because wisdom does not regress; it is called the Difficult-to-Attain Ground because all the worlds cannot fathom it; it is called the Virgin Ground because there is no fault; it is called the Birth Ground because one can freely act as one wishes; it is called the Accomplishment Ground because there is nothing more to do; it is called the Ultimate Ground because one can skillfully make decisions with wisdom; it is called the Nirvana Ground because one can skillfully guide sentient beings into Nirvana.'

發本願力故；名為住持地，非他所壞故；名為無功用地，前際所引故。佛子！菩薩引發如是智已，入佛種姓，以佛功德光明所照，隨順如來威儀正行，佛境現前無間無缺，如來威德常所加持，釋梵護世之所奉迎，金剛力士常隨侍衛，恒不捨離三摩地力，引發無量分身差別一切身行，勢力相應成就廣大異熟神通，于無涯際三摩地中自在而轉。能受無量菩提記別，隨已成熟諸有情類現成正覺。然此菩薩如是通達入大乘會，獲善觀察大智神通，常恒能放妙慧光明，趣入無礙真法界道，能知世界差別之道，示現一切諸大功德，于自心起自在能轉，於前后際善能知行，善能通達伏除一切魔道之智，證入如來所行境界。能于無邊諸世界中行菩薩行，已能成就不退轉故；是即說為菩薩已至於不動地。

「佛子！菩薩住此不動地時，恒常無間不離現見無量諸佛，由三摩地力所引故。然不棄捨廣見諸佛承事供養，然此菩薩於一一世界，見無量佛、無量百佛、無量千佛、無量百千佛、無量百千那庾多佛、無量俱胝佛、無量百俱胝佛、無量千俱胝佛、無量百千俱胝佛、無量百千俱胝那庾多佛。見諸佛已恭敬尊重，以一切行相引發供養，悉以奉獻彼諸如來，皆悉承事，于諸佛所領受世界差別義等無量法明，轉復得於如來法藏，于諸世界差

【現代漢語翻譯】現代漢語譯本：由於發起了本願力，所以稱為住持地（菩薩安住的境界，不會退轉），因為不是其他力量所能破壞的，所以稱為無功用地（自然而然成就的境界），這是由前世的因緣所引導的。佛子！菩薩引發這樣的智慧后，就進入了佛的種姓（佛的家族），被佛的功德光明所照耀，順應如來的威儀和正行，佛的境界立刻顯現，沒有間斷和缺失，常常受到如來的威德加持，受到釋提桓因（帝釋天）、梵天和護世天神的奉迎，金剛力士常常隨侍衛護，恒常不捨離三摩地（禪定）的力量，引發無量分身，顯現各種不同的身形，力量相應，成就廣大的異熟神通（由業力成熟而產生的神通），在無邊無際的三摩地中自在運轉。能夠接受無量的菩提記別（佛對未來成佛的預言），隨著已經成熟的眾生，示現成就正覺。然而，這位菩薩如此通達，進入大乘法會，獲得善於觀察的大智慧神通，常常能夠放出微妙的智慧光明，進入無礙的真法界之道，能夠知道世界差別的道理，示現一切諸大功德，對於自己的心念能夠自在地轉變，對於過去和未來都能夠善於瞭解和行動，善於通達並降伏一切魔道的智慧，證入如來所行的境界。能夠在無邊的世界中行菩薩道，已經能夠成就不會退轉的境界，這就是所說的菩薩已經到達不動地（菩薩修行的一個階段）。佛子！菩薩安住在這個不動地時，恒常不斷地現見無量諸佛，這是由三摩地的力量所引導的。然而，他們不會放棄廣泛地見諸佛，承事供養，這位菩薩在每一個世界，見到無量佛、無量百佛、無量千佛、無量百千佛、無量百千那庾多（數量單位）佛、無量俱胝（數量單位）佛、無量百俱胝佛、無量千俱胝佛、無量百千俱胝佛、無量百千俱胝那庾多佛。見到諸佛后，恭敬尊重，以一切行為引發供養，全部奉獻給那些如來，都承事他們，在諸佛那裡領受世界差別義等無量法明，轉而又得到如來的法藏，在各個世界差

【English Translation】 English version: Because of generating the power of original vows, it is called the 'Abiding Ground' (the state where Bodhisattvas reside without regression), because it cannot be destroyed by other forces, it is called the 'Effortless Ground' (a state achieved naturally), which is guided by past causes. O son of Buddha! After a Bodhisattva generates such wisdom, they enter the lineage of the Buddha, illuminated by the light of the Buddha's merits, they follow the Buddha's dignified conduct and righteous practice, the Buddha's realm immediately appears, without interruption or deficiency, they are constantly blessed by the Buddha's majestic power, welcomed by Śakra (Indra), Brahma, and the guardian deities of the world, Vajra warriors constantly attend and protect them, they never abandon the power of Samadhi (meditative concentration), they generate countless emanations, manifesting various forms, their power is in accordance, they achieve vast supernatural powers of maturation (supernatural powers arising from the maturation of karma), they freely operate in boundless Samadhi. They are able to receive countless predictions of Bodhi (Buddhahood), and according to the sentient beings who have matured, they manifest the attainment of perfect enlightenment. However, this Bodhisattva, having such understanding, enters the Mahayana assembly, obtains the great wisdom and supernatural powers of skillful observation, they are constantly able to emit subtle light of wisdom, entering the unobstructed path of the true Dharma realm, they are able to know the principles of the differences of the world, they manifest all great merits, they are able to freely transform their own thoughts, they are skillful in understanding and acting in the past and future, they are skillful in understanding and subduing the wisdom of all demonic paths, they realize the realm of the Tathagata's practice. They are able to practice the Bodhisattva path in boundless worlds, they have already achieved the state of non-regression, this is what is said that the Bodhisattva has reached the Immovable Ground (a stage of Bodhisattva practice). O son of Buddha! When a Bodhisattva resides in this Immovable Ground, they constantly and uninterruptedly see countless Buddhas, which is guided by the power of Samadhi. However, they do not abandon widely seeing Buddhas, serving and making offerings, this Bodhisattva in each world, sees countless Buddhas, countless hundreds of Buddhas, countless thousands of Buddhas, countless hundreds of thousands of Buddhas, countless hundreds of thousands of Nayutas (a unit of number) of Buddhas, countless Kotis (a unit of number) of Buddhas, countless hundreds of Kotis of Buddhas, countless thousands of Kotis of Buddhas, countless hundreds of thousands of Kotis of Buddhas, countless hundreds of thousands of Kotis of Nayutas of Buddhas. Having seen the Buddhas, they respectfully honor them, they generate offerings with all actions, they offer all to those Tathagatas, they all serve them, from the Buddhas they receive countless Dharma teachings such as the meaning of the differences of the world, and in turn they obtain the Dharma treasury of the Tathagata, in various world differen

別問答無能屈者。于無量劫，此諸善根轉得熾然光麗明凈，無量百劫、無量千劫、無量百千劫、無量百千那庾多劫、無量俱胝劫、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那庾多劫，此諸善根轉得熾然光麗明凈。佛子！譬如善巧金師，以所鍊金作嚴具已，置贍部洲聖王頂上或於頸下，贍部洲中一切臣民，諸莊嚴具無與等者。佛子！菩薩住是不動地中，此諸善根亦復如是，一切聲聞、獨覺，乃至七地菩薩，所有善根無與等者。以住此地大智光明，普滅有情煩惱黑闇，善能開闡智慧門故。佛子！譬如千世界主，大梵天王遍運慈心，普放光明滿千世界。菩薩住此不動地已亦復如是，能以光明普照遍滿，乃至百萬佛剎微塵數等世界，漸滅有情煩惱炎熱令身悅豫。於十種波羅蜜多，愿到彼岸以為增上，余到彼岸隨力隨分，非不修行。

「佛子！是名略說菩薩第八不動智地。若廣說者，經無量劫不可窮盡。菩薩安住於此地已，受生多作大梵天王，主千世界威德最勝無所映奪；善見義利得大自在，為諸有情善說聲聞、獨覺、菩薩到彼岸道，世界差別問答之中無能屈者，諸所作業，或以佈施、或以愛語、或以利行、或以同事，此等一切悉皆不離佛作意、法作意、僧伽作意、菩薩作意、菩薩行作意、到彼岸作

【現代漢語翻譯】現代漢語譯本：不要問那些無能辯駁的人。在無量劫的時間裡，這些善根會變得更加熾盛、光彩、明亮和純凈，經過無量百劫、無量千劫、無量百千劫、無量百千那由他劫（那由他：數量單位，意為億）、無量俱胝劫（俱胝：數量單位，意為千萬）、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那由他劫，這些善根會變得更加熾盛、光彩、明亮和純凈。佛子！譬如一位技藝精湛的金匠，用煉好的金子製作成裝飾品后，將其放置在贍部洲（贍部洲：佛教傳說中的四大洲之一）聖王的頭頂或頸項上，贍部洲中所有臣民的裝飾品都無法與之相比。佛子！菩薩安住在這不動地中，這些善根也同樣如此，一切聲聞（聲聞：聽聞佛陀教誨而修行的人）、獨覺（獨覺：不依賴他人教導而獨自覺悟的人），乃至七地菩薩，所有的善根都無法與之相比。因為安住於此地，大智慧的光明能夠普遍熄滅眾生的煩惱黑暗，善於開啟智慧之門。佛子！譬如千世界主，大梵天王（大梵天王：佛教中的天神）普遍運用慈悲之心，普放光明充滿千個世界。菩薩安住在這不動地后也同樣如此，能夠以光明普遍照耀，遍滿乃至百萬佛剎微塵數等的世界，逐漸熄滅眾生的煩惱炎熱，使他們身心愉悅。對於十種波羅蜜多（波羅蜜多：意為到達彼岸，指菩薩修行的六種或十種方法），發願到達彼岸作為增上，其餘到達彼岸則隨自己的能力和份量，並非不修行。佛子！這便是簡略地說明菩薩第八不動智地。如果詳細說明，即使經過無量劫也無法窮盡。菩薩安住於此地后，受生多為大梵天王，主宰千個世界，威德最為殊勝，無可匹敵；善於明辨義理，獲得大自在，為眾生善說聲聞、獨覺、菩薩到達彼岸的道路，在世界差別的問答中無人能辯駁他，所做的一切，或是佈施、或是愛語、或是利行、或是同事，這一切都始終不離佛作意、法作意、僧伽作意、菩薩作意、菩薩行作意、到達彼岸作意。

【English Translation】 English version: Do not question those who are incapable of refuting. In immeasurable kalpas (kalpa: an extremely long period of time), these roots of goodness become increasingly blazing, radiant, bright, and pure. Through immeasurable hundreds of kalpas, immeasurable thousands of kalpas, immeasurable hundreds of thousands of kalpas, immeasurable hundreds of thousands of nayutas (nayuta: a large number, often meaning a hundred million) of kalpas, immeasurable kotis (koti: a large number, often meaning ten million) of kalpas, immeasurable hundreds of kotis of kalpas, immeasurable thousands of kotis of kalpas, immeasurable hundreds of thousands of kotis of kalpas, immeasurable hundreds of thousands of kotis of nayutas of kalpas, these roots of goodness become increasingly blazing, radiant, bright, and pure. O son of Buddha! It is like a skilled goldsmith who, having crafted ornaments from refined gold, places them on the head or neck of a holy king of Jambudvipa (Jambudvipa: one of the four great continents in Buddhist cosmology). The ornaments of all the subjects in Jambudvipa cannot compare to them. O son of Buddha! When a Bodhisattva dwells in this Immovable Ground, these roots of goodness are also like that. All the roots of goodness of all Sravakas (Sravaka: a disciple who hears the teachings of the Buddha), Pratyekabuddhas (Pratyekabuddha: one who attains enlightenment on their own, without a teacher), and even Bodhisattvas of the seventh ground, cannot compare to them. Because of dwelling in this ground, the light of great wisdom universally extinguishes the darkness of sentient beings' afflictions, and is skilled in opening the gate of wisdom. O son of Buddha! It is like the great Brahma King (Brahma King: a deity in Buddhism) who is the lord of a thousand worlds, universally exercising loving-kindness, and universally emitting light that fills a thousand worlds. When a Bodhisattva dwells in this Immovable Ground, it is also like that. They can universally illuminate with light, pervading even worlds as numerous as the dust particles of millions of Buddha-lands, gradually extinguishing the heat of sentient beings' afflictions, and making their bodies and minds joyful. Regarding the ten Paramitas (Paramita: perfections, practices of a Bodhisattva), they aspire to reach the other shore as the supreme goal, and for the rest, they reach the other shore according to their ability and capacity, not without practice. O son of Buddha! This is a brief explanation of the eighth Immovable Ground of wisdom of a Bodhisattva. If explained in detail, it could not be exhausted even in immeasurable kalpas. After a Bodhisattva dwells in this ground, they are often reborn as the great Brahma King, ruling over a thousand worlds, with the most supreme power and virtue, unmatched by anyone. They are skilled in discerning the meaning of righteousness, attain great freedom, and skillfully explain to sentient beings the path to the other shore for Sravakas, Pratyekabuddhas, and Bodhisattvas. In questions and answers about the differences of the world, no one can refute them. All their actions, whether giving, loving speech, beneficial conduct, or cooperation, all of these are never separate from the intention of the Buddha, the intention of the Dharma, the intention of the Sangha, the intention of the Bodhisattva, the intention of the Bodhisattva's practice, and the intention of reaching the other shore.

意、諸地作意、佛力作意、無所畏作意、佛不共法作意，乃至不離一切行相勝妙相應一切智智作意。常作愿言：『我當一切諸有情中，為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為無等、為無等等、為導、為將、為帥，乃至愿得一切智智所依止處。』若樂發起如是精進，由是精進一剎那頃瞬息須臾，證得百萬三千大千世界微塵數諸三摩地；能見百萬三千大千世界微塵數佛，彼佛加持皆能解了。能動百萬三千大千世界微塵數諸佛剎土，能照百萬三千大千世界微塵數諸佛國土，成熟百萬三千大千世界微塵數有情，住壽百萬三千大千世界微塵數劫，於前后際各入百萬三千大千世界微塵數劫，善能思擇百萬三千大千世界微塵數法門，示現百萬三千大千世界微塵數身，身身能現百萬三千大千世界微塵數菩薩眷屬圍繞。從此以上是諸菩薩有願力者，由勝愿故，所有遊戲，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或勝解、或所作，此等乃至爾所百千俱胝那庾多劫，不易可數。」

爾時，金剛藏菩薩欲重宣此義，而說偈言：

「七地已修方便慧，　　善集資糧發大愿；　得佛加持具善力，　　順佛功德凈志念。　福智已超恒慈愍，　　智慧廣大等虛空；　為求勝智登八地，　　契悟寂

{ "translations": [ "現代漢語譯本：\n意念、諸地作意（對各個菩薩階位的意念）、佛力作意（對佛的力量的意念）、無所畏作意（對佛的無所畏懼的意念）、佛不共法作意（對佛獨有的特性的意念），乃至不離一切行相勝妙相應一切智智作意（直至不離所有殊勝的、與一切智慧相應的意念）。常發願說：『我應當在一切有情眾生中，成為首領、成為最勝、成為殊勝、成為美妙、成為微妙、成為至上、成為無上、成為無等、成為無等等、成為引導者、成為統帥、成為領袖，乃至愿得到一切智慧所依止之處。』如果樂於發起這樣的精進，憑藉這樣的精進，在一剎那、瞬息之間，就能證得百萬三千大千世界微塵數的三摩地（禪定）；能見到百萬三千大千世界微塵數的佛，並且能理解所有佛的加持。能震動百萬三千大千世界微塵數的佛剎土，能照耀百萬三千大千世界微塵數的佛國土，能成熟百萬三千大千世界微塵數的有情，能住世百萬三千大千世界微塵數劫，在前後際各進入百萬三千大千世界微塵數劫，善於思擇百萬三千大千世界微塵數的法門，示現百萬三千大千世界微塵數的身，每個身都能顯現百萬三千大千世界微塵數的菩薩眷屬圍繞。從這裡以上，是那些有願力的菩薩，由於殊勝的願力，所有的遊戲，無論是身體、光明、神通、眼睛、境界、聲音、行為、莊嚴、勝解、或者所作，這些乃至經過如此百千俱胝那由他劫，都難以計數。」 , "當時，金剛藏菩薩爲了再次宣說這個道理，而說了偈頌：", "『七地（菩薩修行第七個階段）已經修習了方便智慧，善於積累資糧，發起大愿；得到佛的加持，具備善的力量，順應佛的功德，清凈志念。福德和智慧已經超越，恒常慈悲憐憫，智慧廣大如同虛空；爲了求得殊勝的智慧而登上八地（菩薩修行第八個階段），契悟寂靜的境界。』" ], "english_translations": [ "English version: \nMindfulness, mindfulness of all the stages (of Bodhisattvas), mindfulness of the Buddha's power, mindfulness of fearlessness, mindfulness of the Buddha's unique qualities, and even mindfulness of the all-knowing wisdom that is inseparably associated with all excellent aspects. Constantly making the vow: 'I shall, among all sentient beings, be the leader, the most excellent, the most superior, the wonderful, the subtle, the supreme, the unsurpassed, the unequaled, the incomparable, the guide, the commander, the chief, and even wish to attain the place where all wisdom is based.' If one is happy to initiate such diligence, by this diligence, in a moment, in an instant, one can attain samadhis (meditative states) as numerous as the dust particles in a million three-thousand great thousand worlds; one can see Buddhas as numerous as the dust particles in a million three-thousand great thousand worlds, and understand all the blessings of those Buddhas. One can shake Buddha lands as numerous as the dust particles in a million three-thousand great thousand worlds, illuminate Buddha lands as numerous as the dust particles in a million three-thousand great thousand worlds, mature sentient beings as numerous as the dust particles in a million three-thousand great thousand worlds, live for kalpas (eons) as numerous as the dust particles in a million three-thousand great thousand worlds, enter into kalpas as numerous as the dust particles in a million three-thousand great thousand worlds in both the past and future, be skilled in discerning dharma teachings as numerous as the dust particles in a million three-thousand great thousand worlds, manifest bodies as numerous as the dust particles in a million three-thousand great thousand worlds, and each body can manifest a retinue of Bodhisattvas as numerous as the dust particles in a million three-thousand great thousand worlds. From this point onward, these are the games of Bodhisattvas who have vows, due to their superior vows, whether it be their bodies, light, supernatural powers, eyes, realms, sounds, actions, adornments, understanding, or deeds, these, even after so many hundreds of thousands of kotis of nayutas of kalpas, are impossible to count.", "At that time, Bodhisattva Vajragarbha, wishing to reiterate this meaning, spoke in verse:", "'The seventh stage (of Bodhisattva practice) has already cultivated skillful wisdom, well accumulated resources, and made great vows; having received the Buddha's blessings, possessing good power, following the Buddha's merits, and purifying one's aspirations. Merit and wisdom have already surpassed, with constant compassion and pity, wisdom as vast as the void; in order to seek superior wisdom, one ascends to the eighth stage (of Bodhisattva practice), realizing the state of tranquility.'" ] }

滅無生忍。　知法無生、無起性，　　無相、無成、無壞滅，　無盡、無轉、無止息，　　無性為性常平等。　以無分別入佛智，　　超心、意、識分別想；　證此忍已得靜住，　　甚深不動常寂滅。　一切世間無能測，　　心相取著悉皆離，　住於此地不分別，　　譬如苾芻入滅定。　如夢渡河起翹勤，　　寤已坦然無遽務；　菩薩為度有情界，　　功用此地息亦然；　如生梵世絕下欲，　　於此二相除亦爾。　於法駛流蒙諸佛，　　覺悟勸導次其忍，　語言：『我等諸佛德，　　汝今未獲常勤進，　汝雖已滅煩惱火，　　世間惑焰猶熾然，　當念本願度有情，　　悉使修因趣解脫。　法性常爾離分別，　　非但由此顯世尊，　二乘於此亦能得，　　故當引發一切行。』　如是人天應供尊，　　授此智令慧觀察，　無邊佛法悉得成，　　一念超過曩眾行。　菩薩住茲妙智地，　　則獲廣大神通力，　一念分身遍十方，　　如船入海因風濟，　心無功用任智力，　　悉知世界成、壞、住，　諸界種種各殊異，　　小大無量皆能了。　三千界中四大種，　　六趣有情身各別，　及以眾寶微塵數，　　以智觀察悉無餘。　菩薩能知一切身，　　為化有情同彼形；　剎

【現代漢語翻譯】現代漢語譯本滅盡無生法忍（Anutpattika-dharma-ksanti，對法無生無滅的證悟）。了知諸法無生、無起之自性，無相、無成、無壞滅，無盡、無轉、無止息，無自性即是其常恒平等的自性。以無分別的智慧進入佛的智慧，超越心、意、識的分別妄想；證得此忍之後便能安住于寂靜，達到甚深不動、常寂滅的境界。一切世間都無法測度此境界，心中對一切相的執著都已遠離，安住於此境界不再有分別，如同比丘進入滅盡定一般。如同在夢中渡河時奮力劃槳，醒來后便坦然無事；菩薩爲了度化眾生，在此境界的功用也如同這樣，自然而然。如同生於梵天界便斷絕了地獄的慾望，在此境界斷除二相也是如此。在佛法如急流般涌動時，蒙受諸佛的覺悟和勸導，次第證得此忍，諸佛說道：『我等諸佛的功德，你現在尚未獲得，應當精進修行，你雖然已經滅除了煩惱之火，世間的迷惑之焰仍然熾盛，應當憶念本來的誓願，度化一切眾生，使他們都修習正因，趨向解脫。法性本來如此，遠離分別，並非只有世尊才能顯現，二乘（聲聞和緣覺）也能證得此境界，所以應當引發一切修行。』如此，人天應供的世尊，授予此智慧，令其以智慧觀察，無邊的佛法都能成就，一念之間便超越了過去所有的修行。菩薩安住於此微妙智慧之地，便能獲得廣大的神通力量，一念之間便能分身遍佈十方世界，如同船隻入海因風而行，心中無須造作，任由智慧之力，便能知曉世界的成、住、壞，諸世界種種各不相同，大小無量都能明瞭。三千大千世界中的四大種（地、水、火、風），六道眾生的身形各不相同，以及如同眾寶微塵般數量的眾生，都能以智慧觀察而無遺漏。菩薩能知曉一切眾生的身形，爲了度化眾生而化現成他們的樣子；剎那之間便能到達一切佛剎，如同鳥兒飛翔于空中一般。

【English Translation】 English version Extinction of the forbearance of non-origination (Anutpattika-dharma-ksanti, the realization of the non-origination and non-extinction of dharmas). Knowing that all dharmas are without origination, without the nature of arising, without form, without becoming, without destruction, Without end, without transformation, without cessation, the absence of self-nature is their constant and equal nature. Entering the wisdom of the Buddha with non-discriminating wisdom, transcending the discriminating thoughts of mind, intention, and consciousness; Having attained this forbearance, one can abide in stillness, reaching the state of profound immobility and constant extinction. All the world cannot fathom this state, all attachments to forms in the mind are abandoned, Abiding in this state without discrimination, like a Bhiksu entering the cessation of perception and sensation. Like striving to cross a river in a dream, upon awakening, one is at ease without urgency; The Bodhisattva, for the sake of liberating sentient beings, uses this state in the same way, naturally. Like being born in the Brahma world and severing desires of the lower realms, the removal of dualistic appearances in this state is also like that. When the Dharma flows like a rapid current, receiving the enlightenment and guidance of the Buddhas, one gradually attains this forbearance, The Buddhas say: 『The merits of us Buddhas, you have not yet attained, you should diligently cultivate, Although you have extinguished the fire of afflictions, the flames of delusion in the world are still blazing, You should remember your original vow, to liberate all sentient beings, enabling them to cultivate the right causes and move towards liberation. The nature of Dharma is always like this, free from discrimination, not only the World Honored One can manifest it, The two vehicles (Sravakas and Pratyekabuddhas) can also attain this state, therefore, all practices should be initiated.』 Thus, the World Honored One, worthy of offerings from humans and gods, bestows this wisdom, enabling one to observe with wisdom, All the boundless Buddha-dharmas can be accomplished, in a single thought surpassing all past practices. The Bodhisattva, abiding in this wondrous wisdom ground, obtains vast supernatural powers, In a single thought, one can manifest bodies throughout the ten directions, like a ship sailing the sea with the wind, Without effort of mind, relying on the power of wisdom, one can know the formation, abiding, and destruction of the worlds, The various worlds, each different, both large and small, can all be understood. The four great elements (earth, water, fire, wind) in the three thousand great thousand worlds, the forms of sentient beings in the six realms are all different, And the number of sentient beings, like the dust of countless treasures, can all be observed with wisdom without omission. The Bodhisattva can know the forms of all sentient beings, transforming into their forms to liberate them; In an instant, one can reach all Buddha-lands, like a bird flying in the sky.

土無量種種別，　　悉為現形無不遍。　譬如日月住虛空，　　一切水中皆現影；　住於法界無所動，　　隨其心樂各不同。　一切眾中皆現身，　　聲聞、獨覺與菩薩，　及以佛身靡不現。　　有情剎土業報身，　種種現身智法身，　　虛空身相皆平等，　普為群生而示作。　　十種聖智普觀察，　復以慈悲作眾業，　　所有佛法皆成就，　凈戒不動如須彌，　　十力成就不搖動，　一切魔眾無能轉。　　諸佛加持天王禮，　密跡金剛恒侍衛，　　此地功德無邊際，　千萬億劫說不盡。　　復以供佛善益明，　如王頂上莊嚴具；　　菩薩住此第八地，　多作梵王千界主，　　演說三乘無有窮；　慈光普照滅眾惑，　　一念獲得百萬界。　微塵數等三摩地，　　余所作事悉亦然；　願力示現復過此。　　菩薩第八不動地，　我為汝等已略說，　　若以次第廣分別，　經于億劫不能盡。」

菩薩不動地第八竟

佛說十地經卷第六大正藏第 10 冊 No. 0287 佛說十地經

佛說十地經卷第七

大唐于闐三藏沙門尸羅達摩于北庭龍興寺譯

菩薩善慧地第九

已說菩薩第八地，　　如來現大神通力；　震動十方諸剎土，　　無量

【現代漢語翻譯】現代漢語譯本土地有無量種種的差別，佛陀的身形顯現遍及一切地方。就像日月懸掛在虛空中，它們的身影會顯現在一切水中；佛陀安住於法界中，不為所動，隨著眾生心意的喜好而顯現不同的身形。在一切眾生中都顯現佛身，包括聲聞（聽聞佛陀教誨而修行的人）、獨覺（獨自覺悟的人）和菩薩（追求覺悟的修行者），以及佛陀的真身，無不顯現。對於有情眾生，顯現的是業報身（根據自身業力而感得的果報之身），對於種種不同的情況，顯現的是智慧法身（佛陀的智慧和法性所顯現的身形），而虛空之身（佛陀的法身遍佈虛空）的相貌都是平等的，普遍地為一切眾生示現。佛陀以十種聖智普遍觀察，又以慈悲心行種種事業，所有佛法都已成就。佛陀的清凈戒律堅定不動如須彌山（佛教中的聖山），十力（佛陀的十種力量）成就，不可動搖，一切魔眾都無法動搖他。諸佛加持，天王禮敬，密跡金剛（佛教護法神）恒常侍衛，這第八地的功德無邊無際，即使經過千萬億劫也說不盡。又以供養佛陀的善行，使智慧更加明亮，如同國王頭頂上的莊嚴飾品；菩薩安住于這第八地，大多會成為梵天王（色界天的統治者）和千世界之主，演說三乘佛法（聲聞乘、獨覺乘、菩薩乘），永無止境。慈悲的光芒普照，滅除眾生的迷惑，一念之間就能獲得百萬個世界。獲得如微塵數般的三摩地（禪定），其餘所作的事情也都是如此；願力所顯現的更是超越這些。菩薩的第八不動地，我已經為你們簡略地說了，如果詳細地次第分別解說，即使經過億劫也說不完。菩薩不動地第八結束佛說十地經卷第六大正藏第 10 冊 No. 0287 佛說十地經佛說十地經卷第七大唐于闐三藏沙門尸羅達摩于北庭龍興寺譯菩薩善慧地第九已經說了菩薩的第八地，如來（佛陀的稱號）顯現大神通力；震動十方一切剎土（佛陀教化的世界），無量

【English Translation】 English version The lands have immeasurable varieties, and the Buddha's forms appear everywhere. Just as the sun and moon reside in the void, their reflections appear in all waters; Dwelling in the Dharma realm, unmoving, the Buddha appears in different forms according to the inclinations of beings' minds. The Buddha manifests in all assemblies, including Sravakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own), and Bodhisattvas (those who seek enlightenment), as well as the Buddha's own form, without exception. For sentient beings, the Buddha manifests the karmic body (the body resulting from one's karma), and for various situations, the wisdom Dharma body (the form manifested by the Buddha's wisdom and Dharma nature), while the form of the void body (the Buddha's Dharma body pervading the void) is equal, universally demonstrating for all beings. The Buddha observes universally with ten sacred wisdoms, and with compassion performs various deeds, having accomplished all the Buddha's teachings. The Buddha's pure precepts are firm and unmoving like Mount Sumeru (a sacred mountain in Buddhism), the ten powers (the ten powers of the Buddha) are accomplished, unshakeable, and all demons cannot move him. The Buddhas bless, the heavenly kings pay homage, and the Vajra Guhyapada (a Buddhist guardian deity) constantly protects; the merits of this eighth stage are boundless, and cannot be fully described even in billions of kalpas. Moreover, through the good deeds of offering to the Buddha, wisdom becomes brighter, like the ornaments on the crown of a king; Bodhisattvas dwelling in this eighth stage mostly become Brahma kings (rulers of the Form Realm) and lords of a thousand worlds, expounding the three vehicles of Buddhism (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) without end. The light of compassion shines universally, extinguishing the delusions of beings, and in a single thought, one can obtain millions of worlds. One attains samadhis (meditative states) as numerous as dust particles, and all other actions are the same; the manifestations of vows surpass even these. The eighth immovable stage of the Bodhisattva, I have briefly described to you; if explained in detail and in order, it could not be finished even in billions of kalpas. The Eighth Immovable Stage of the Bodhisattva ends The Sutra of the Ten Stages Spoken by the Buddha, Volume Six Taisho Tripitaka Volume 10, No. 0287, The Sutra of the Ten Stages Spoken by the Buddha The Sutra of the Ten Stages Spoken by the Buddha, Volume Seven Translated by the Tripitaka Master Siladharma of Khotan of the Great Tang Dynasty at Longxing Temple in Beiting The Ninth Stage of the Bodhisattva, Good Wisdom The eighth stage of the Bodhisattva has been spoken, the Tathagata (title of the Buddha) manifests great supernatural powers; Shaking all the Buddha-lands in the ten directions, immeasurable

億數難思議。　一切知見無上尊，　　其身普放大光明；　照曜彼諸無量土，　　悉使有情獲安樂。　菩薩無量百千億，　　俱時踴在虛空住；　以過諸天上妙供，　　供養說中最勝者。　大自在王自在天，　　悉共同心喜無量；　各以種種眾供具，　　供養甚深功德海。　復有天女千萬億，　　身心歡喜悉充遍；　各奏音樂無量種，　　供養人天大導師。　是時眾樂同時奏，　　百千萬億無量別；　悉以善逝威神力，　　演出妙音而讚歎：「寂靜調柔無垢害，　　隨所入地善修習；　心如虛空遍十方，　　廣說佛道悟群迷。　天上人間一切處，　　悉現無等妙莊嚴；　以從如來功德生，　　令其見者樂佛智。　不離一剎諸眾生，　　如月普現照世間；　音聲心念悉皆滅，　　譬如谷響無不應。　若有有情心下劣，　　為彼演說聲聞行；　若心猛利樂獨覺，　　即為彼說中乘道；　若有慈悲樂饒益，　　為說菩薩所行事；　若有最勝智慧心，　　即示如來無上法。　譬如幻師作眾事，　　種種形相皆非實；　菩薩智幻亦如是，　　雖現一切離有無。」　如是美音千萬種，　　歌贊佛已默然住。　解脫月言：「今眾凈，　　愿說第九地行道。」

爾時，金剛藏

【現代漢語翻譯】現代漢語譯本難以思議的億萬數量。一切知見無上的尊者（佛），他的身體普放出大光明；照耀那些無量的國土，使一切有情眾生獲得安樂。無量百千億的菩薩，同時踴躍在虛空中安住；用勝過天上最美好的供品，供養說法中最殊勝的佛陀。大自在王（Mahesvara）和自在天（Isvara），都同心歡喜無量；各自用種種供具，供養這甚深的功德海（佛）。又有千萬億的天女，身心充滿歡喜；各自演奏無量的音樂，供養人天的大導師（佛）。這時，各種音樂同時演奏，有百千萬億種不同的樂聲；都以善逝（Sugata，佛的稱號）的威神力，發出美妙的聲音而讚歎：『寂靜調柔沒有垢染和傷害，隨所進入的境界都能善於修習；心像虛空一樣遍佈十方，廣泛宣說佛道，開悟迷惑的眾生。天上人間一切地方，都顯現無與倫比的微妙莊嚴；這是從如來的功德產生的，讓見到的人都樂於佛的智慧。不離開一個剎那，就如同月亮普遍照耀世間；聲音和心念都寂滅，就像山谷的回聲一樣無不迴應。如果有眾生心性下劣，就為他們演說聲聞乘的修行；如果心性猛利喜歡獨覺，就為他們說中乘的道；如果有慈悲心喜歡利益眾生，就為他們說菩薩所修行的事；如果有最殊勝的智慧心，就為他們開示如來無上的法。譬如幻術師變現各種事物，種種形相都不是真實的；菩薩的智慧幻化也是如此，雖然顯現一切，卻遠離有和無。』這樣千萬種美妙的聲音，歌頌讚嘆佛陀后就默然住立。解脫月菩薩說：『現在大眾清凈，愿您宣說第九地的修行之道。』這時，金剛藏菩薩（Vajragarbha）...

【English Translation】 English version Incalculable billions beyond thought. The Supreme One (Buddha) with all-knowing vision, His body radiates great light; Illuminating those immeasurable lands, Causing all sentient beings to attain peace and joy. Limitless hundreds of thousands of millions of Bodhisattvas, Simultaneously rising and dwelling in the void; With offerings surpassing the finest of heavens, They make offerings to the most excellent of speakers (Buddha). The Great Lord of Freedom (Mahesvara) and the Free Gods (Isvara), All with one heart, rejoice immeasurably; Each with various kinds of offerings, They make offerings to the profound ocean of merit (Buddha). Again, there are billions of heavenly maidens, Their bodies and minds filled with joy; Each playing countless kinds of music, Making offerings to the great teacher of gods and men (Buddha). At this time, all the music plays simultaneously, With hundreds of thousands of millions of different sounds; All by the power of the Sugata (Buddha), They produce wonderful sounds and praise: 'Peaceful, gentle, without defilement or harm, In whatever realm one enters, one practices well; The mind is like space, pervading the ten directions, Widely expounding the Buddha's path, enlightening the deluded. Everywhere in heaven and on earth, All appear with unparalleled, wondrous adornments; These arise from the merits of the Tathagata (Buddha), Causing those who see them to rejoice in the Buddha's wisdom. Without leaving a single instant, Like the moon appearing everywhere, illuminating the world; Sounds and thoughts are all extinguished, Like an echo in a valley, responding to all. If there are sentient beings with inferior minds, For them, the path of the Sravakas (Hearers) is expounded; If their minds are sharp and they delight in solitary enlightenment, Then the path of the Middle Vehicle is taught; If they have compassion and delight in benefiting others, The practices of the Bodhisattvas are explained; If they have the most supreme wisdom, Then the unsurpassed Dharma of the Tathagata is shown. Like a magician creating various things, All forms and appearances are not real; The wisdom-illusion of the Bodhisattva is also like this, Though appearing in all things, it is apart from existence and non-existence.' Thus, thousands of beautiful sounds, Having sung praises to the Buddha, they silently stood. Bodhisattva Liberation Moon said: 'Now the assembly is pure, May you explain the path of practice of the ninth stage.' At that time, Bodhisattva Vajragarbha...

菩薩告解脫月菩薩言：「佛子！若是菩薩以從如是無量功德智籌量慧，復于上上寂滅解脫精勤思慕，復更思察上上究竟智慧，趣入如來秘密之門，如理選擇不可思議智大我性，凈治選擇諸陀羅尼三摩地門，善能引發方廣神通，善能遍覽世界差別，瑩飾如來力、無所畏、不共佛法無映奪性，于隨諸佛轉妙法輪入雄特性，不捨所得大悲加持，證入菩薩第九智地。菩薩安住於此地中，如實了知諸善、不善、無記法行，有漏、無漏法行，世間、出世間法行，可思議、不可思議法行，決定、不決定法行，聲聞、獨覺法行，菩薩行法行、如來地法行，有為法行、無為法行，皆如實知。彼以如是隨智行慧，如實了知諸有情心近稠林行、煩惱近稠林行、業近稠林行、根近稠林行、勝解近稠林行、種性近稠林行、意樂隨眠近稠林行、受生近稠林行、習氣相續近稠林行、三聚安立近稠林行，皆如實知。於是菩薩如實了知諸有情心種種之性，謂：心雜性、心相速轉壞不壞性、心無質性、心無邊際於一切處皆充足性、心本凈性、心有雜染無雜染性、心縛解性、心幻起性、心隨諸趣現前住性，乃至無量百千種種心差別性，皆如實知。

「又此菩薩了知煩惱遠隨行性、于加行無邊性、皆悉俱生不相離性、隨眠與纏一處住性、與心相應不相應性

【現代漢語翻譯】現代漢語譯本：菩薩對解脫月菩薩說：『佛子！如果菩薩以這樣從無量功德智慧中衡量出的智慧，又對更高層次的寂滅解脫精勤思慕，進一步思察更高層次的究竟智慧，進入如來秘密之門，如理選擇不可思議的智慧大我性，凈化選擇各種陀羅尼（總持）三摩地（禪定）之門，善於引發廣大神通，善於遍覽世界種種差別，修飾如來的十力、四無所畏、不共佛法（佛獨有的功德）的無與倫比性，在隨順諸佛轉妙法輪中進入雄偉特性，不捨所得的大悲加持，證入菩薩第九智地。菩薩安住於此地中，如實了知諸善、不善、無記法行，有漏、無漏法行，世間、出世間法行，可思議、不可思議法行，決定、不決定法行，聲聞、獨覺法行，菩薩行法行、如來地法行，有為法行、無為法行，都如實了知。他以這樣的隨智行慧，如實了知諸有情（眾生）的心接近稠林（比喻煩惱）的行、煩惱接近稠林的行、業接近稠林的行、根（指五根）接近稠林的行、勝解（指深刻的理解）接近稠林的行、種性接近稠林的行、意樂隨眠（指潛在的慾望）接近稠林的行、受生接近稠林的行、習氣相續接近稠林的行、三聚安立（指三種聚集的安立）接近稠林的行，都如實了知。於是菩薩如實了知諸有情心的種種性質，即：心雜亂的性質、心相續快速轉變或不轉變的性質、心無實體的性質、心無邊際在一切處都充足的性質、心本性清凈的性質、心有雜染或無雜染的性質、心被束縛或解脫的性質、心如幻般生起的性質、心隨順各種趣（指六道）而現前安住的性質，乃至無量百千種種心的差別性質，都如實了知。』『又此菩薩了知煩惱遠隨行性、于加行無邊性、皆悉俱生不相離性、隨眠與纏一處住性、與心相應不相應性』

【English Translation】 English version: The Bodhisattva said to the Bodhisattva 'Emancipation Moon': 'Son of Buddha! If a Bodhisattva, with the wisdom measured from such immeasurable meritorious wisdom, further diligently yearns for the higher level of tranquil emancipation, and further contemplates the higher level of ultimate wisdom, enters the secret gate of the Tathagata, rationally chooses the inconceivable wisdom of the great self-nature, purifies and chooses the doors of various Dharani (mantras) Samadhi (meditation), is skilled in evoking vast supernatural powers, is skilled in surveying the differences of the world, adorns the Tathagata's ten powers, four fearlessnesses, and the unparalleled nature of the unique Buddha-dharmas (Buddha's unique merits), enters the majestic characteristic in accordance with the turning of the wonderful Dharma wheel by all Buddhas, does not abandon the great compassion blessing obtained, and attains the ninth wisdom ground of the Bodhisattva. The Bodhisattva, abiding in this ground, truly knows the practices of all good, non-good, and neutral dharmas, the practices of defiled and undefiled dharmas, the practices of worldly and transcendental dharmas, the practices of conceivable and inconceivable dharmas, the practices of definite and indefinite dharmas, the practices of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), the practices of Bodhisattva practices, the practices of the Tathagata's ground, the practices of conditioned and unconditioned dharmas, all of which are truly known. With such wisdom following practice, he truly knows the minds of all sentient beings approaching the dense forest (a metaphor for afflictions), the afflictions approaching the dense forest, the karma approaching the dense forest, the roots (referring to the five roots) approaching the dense forest, the profound understanding approaching the dense forest, the nature approaching the dense forest, the latent desires approaching the dense forest, the rebirth approaching the dense forest, the habitual tendencies continuing approaching the dense forest, and the establishment of the three aggregates approaching the dense forest, all of which are truly known. Thus, the Bodhisattva truly knows the various natures of the minds of all sentient beings, namely: the nature of the mind being mixed, the nature of the mind's continuity being rapidly changing or unchanging, the nature of the mind being without substance, the nature of the mind being boundless and sufficient in all places, the nature of the mind being originally pure, the nature of the mind being defiled or undefiled, the nature of the mind being bound or liberated, the nature of the mind arising like an illusion, the nature of the mind abiding in accordance with the various destinies (referring to the six realms), and even the immeasurable hundreds and thousands of various differences in the nature of the mind, all of which are truly known.' 'Furthermore, this Bodhisattva knows the nature of afflictions following afar, the nature of the endlessness of effort, the nature of all being born together and inseparable, the nature of latent tendencies and entanglements dwelling in one place, and the nature of being in accordance or not in accordance with the mind.'

、受生相續隨趣住性、於三界中差別之性、渴愛無明及見箭鏃是意罪性、三業因緣不斷絕性，略說乃至八萬四千諸煩惱行差別之性，皆如實知。

「又此菩薩了知諸業善、不善、無記性，有表、無表性，與心共生不相離性，自相因壞積集不失果相續性，有報、無報性，黑業、白業、黑白俱業、不黑不白業受差別性，業田無量性，聖凡有情業差別性，現法生起后所受性，于乘、非乘定不定性，乃至無量百千種種業差別性，皆如實知。

「又此菩薩了知諸根軟、中、勝性，前際、后際有差別、無差別性，上、中、下性，與煩惱共生不相離性，于乘、非乘定不定性，已成熟、未成熟性，根網隨轉速壞取相性，由根增上無能摧壞性，有退、無退根差別性，久遠隨行共生異性；略要言之，乃至無量百千根差別性，皆如實知。

「又此菩薩了知勝解軟、中、勝性，前際、后際有差別、無差別性，上、中、下性，與煩惱共生不相離性，于乘、非乘定不定性，知已成熟、未成熟性，根網隨轉速壞取相性，由勝解增上無能摧壞性，有退、無退勝解差別性，久遠隨行共生異性；略要言之，乃至無量百千種種勝解差別，皆如實知。

「又此菩薩了知種性軟、中、勝性，前際、后際有差別、無差別性，上、中、下性，

【現代漢語翻譯】現代漢語譯本：菩薩還如實了知眾生受生后相續的生命狀態，在三界（欲界、色界、無色界）中存在的差異性，渴愛（對慾望的執著）、無明（對真理的迷惑）以及由見解產生的煩惱如同箭鏃般刺痛人心的意罪的本質，身口意三業因果相續不斷絕的性質，簡略地說，乃至八萬四千種煩惱行為的差別性，菩薩都能如實地瞭解。菩薩還了知各種業的善、不善、無記（非善非惡）的性質，有表業（通過身口表現出來的行為）、無表業（潛藏於內心的行為）的性質，業與心識共同產生且不可分離的性質，業的自性因緣壞滅、積聚不失果報相續的性質，有果報、無果報的性質，黑業（惡業）、白業（善業）、黑白俱業（善惡混合的業）、非黑非白業（無漏業）所受果報的差別性，業田（產生業果的場所）的無量性，聖者和凡夫有情所造業的差別性，現世產生果報和來世受報的性質，在聲聞乘、緣覺乘、菩薩乘和非乘（不屬於任何乘）中，業的性質是決定或不決定的，乃至無量百千種業的差別性，菩薩都能如實地瞭解。菩薩還了知諸根（眼、耳、鼻、舌、身、意六根）的軟、中、勝的性質，前世和後世的根有差別或無差別的性質，上、中、下的性質，根與煩惱共同產生且不可分離的性質，在聲聞乘、緣覺乘、菩薩乘和非乘中，根的性質是決定或不決定的，根已成熟或未成熟的性質，根的活動迅速變化且容易執取外相的性質，由於根的增上力而難以摧毀的性質，根有退失或不退失的差別性，以及根在久遠的時間裡隨行而產生的差異性；簡要地說，乃至無量百千種根的差別性，菩薩都能如實地瞭解。菩薩還了知勝解（對佛法的深刻理解和堅定信念）的軟、中、勝的性質，前世和後世的勝解有差別或無差別的性質，上、中、下的性質，勝解與煩惱共同產生且不可分離的性質，在聲聞乘、緣覺乘、菩薩乘和非乘中，勝解的性質是決定或不決定的，勝解已成熟或未成熟的性質，勝解的活動迅速變化且容易執取外相的性質，由於勝解的增上力而難以摧毀的性質，勝解有退失或不退失的差別性，以及勝解在久遠的時間裡隨行而產生的差異性；簡要地說，乃至無量百千種勝解的差別，菩薩都能如實地瞭解。菩薩還了知種性（眾生所具有的成佛潛能）的軟、中、勝的性質，前世和後世的種性有差別或無差別的性質，上、中、下的性質，

【English Translation】 English version: Furthermore, this Bodhisattva truly understands the continuity of beings' lives after birth, the differences in their nature within the three realms (the desire realm, the form realm, and the formless realm), the nature of mental defilements, such as craving (attachment to desires), ignorance (delusion about the truth), and the afflictions arising from views, which are like arrows piercing the heart, the uninterrupted nature of the causal relationships of the three karmas (body, speech, and mind), and, in brief, the differences in the eighty-four thousand kinds of afflictive behaviors. The Bodhisattva understands all of these as they truly are. The Bodhisattva also understands the nature of various karmas as good, bad, or neutral (neither good nor bad); the nature of expressed karma (actions manifested through body and speech) and unexpressed karma (actions hidden within the mind); the nature of karma arising together with consciousness and being inseparable from it; the nature of karma's self-nature, its causal conditions, its destruction, its accumulation without loss of its karmic consequences, and its continuity; the nature of karma having or not having retribution; the differences in the retribution of black karma (evil karma), white karma (good karma), mixed black and white karma (karma that is both good and bad), and neither black nor white karma (non-leaking karma); the immeasurable nature of the field of karma (the place where karmic results arise); the differences in the karma created by sages and ordinary beings; the nature of karma arising in the present life and being received in future lives; the nature of karma being definite or indefinite in the vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and non-vehicles (not belonging to any vehicle); and, in brief, the differences in countless hundreds and thousands of kinds of karma. The Bodhisattva understands all of these as they truly are. The Bodhisattva also understands the nature of the faculties (the six senses: eyes, ears, nose, tongue, body, and mind) as soft, medium, or superior; the nature of the faculties being different or not different in previous and future lives; their nature as superior, medium, or inferior; the nature of the faculties arising together with afflictions and being inseparable from them; the nature of the faculties being definite or indefinite in the vehicles and non-vehicles; the nature of the faculties being mature or immature; the nature of the faculties' activities being rapid and easily grasping external appearances; the nature of the faculties being difficult to destroy due to their increased power; the differences in the faculties being subject to regression or not; and the differences arising from the faculties' long-term practice. In brief, the Bodhisattva understands the differences in countless hundreds and thousands of kinds of faculties as they truly are. The Bodhisattva also understands the nature of profound understanding (deep comprehension and firm faith in the Dharma) as soft, medium, or superior; the nature of profound understanding being different or not different in previous and future lives; their nature as superior, medium, or inferior; the nature of profound understanding arising together with afflictions and being inseparable from them; the nature of profound understanding being definite or indefinite in the vehicles and non-vehicles; the nature of profound understanding being mature or immature; the nature of profound understanding's activities being rapid and easily grasping external appearances; the nature of profound understanding being difficult to destroy due to its increased power; the differences in profound understanding being subject to regression or not; and the differences arising from profound understanding's long-term practice. In brief, the Bodhisattva understands the differences in countless hundreds and thousands of kinds of profound understanding as they truly are. The Bodhisattva also understands the nature of lineage (the potential for enlightenment that beings possess) as soft, medium, or superior; the nature of lineage being different or not different in previous and future lives; their nature as superior, medium, or inferior;

與煩惱共生不相離性，于乘、非乘定不定性，知已成熟、未成熟性，根網隨轉速壞取相性，由種性增上無能摧壞性，有退、無退種性差別性，久遠隨行共生異性；略要言之，乃至無量百千種種種性差別，皆如實知。

「又此菩薩了知意樂軟、中、勝性，前際、后際有差別、無差別性，上、中、下性，與煩惱共生不相離性，于乘、非乘定不定性，知已成熟、未成熟性，根網隨轉速壞取相性，由意樂增上無能摧壞性，有退、無退意樂差別性，久遠隨行共生異性；略要言之，乃至無量百千種種意樂差別，皆如實知。

「又此菩薩了知隨眠與意樂共生與心共生性，與心相應及不相應不相離性，久遠隨行性，無始世來未曾吐性，以諸靜慮、解脫、等持、等至、神通難摧伏性，能繫縛三界受生相續性，從無始世心縛現行性，處門集了別性，得對治事實性，他處和會、不和會性，唯以聖道能吐出性，皆如實知。

「又此菩薩了知受生種種異性隨業受生性，地獄、傍生、鬼、阿素洛、人、天安立性，有色、無色受生性，有想、無想受生性，諸業為田渴愛所潤無明闇覆識為種子生後有芽性，名色俱生不相離性，于有愚癡渴愛希求續受生性，欲愛慾生有情欣樂無始終性，執受三界相牽出性，皆如實知。

「又此菩

【現代漢語翻譯】現代漢語譯本：『此外，這位菩薩如實了知與煩惱共生且不分離的本性，對於乘（Yana，指佛法修行之道）、非乘（非佛法修行之道）的確定與不確定性，了知已成熟和未成熟的本性，根（indriya，指感覺器官）的活動隨著煩惱快速敗壞的現象，由於種性（gotra，指潛在的修行能力）的增上而無法摧毀的本性，有退轉和無退轉的種性差別，以及長久以來隨行共生的差異性；簡而言之，乃至無量百千種種種性的差別，都如實了知。『此外，這位菩薩如實了知意樂（adhimukti，指強烈的願望或傾向）的軟、中、勝三種性質，前際（過去）和后際（未來）的差別與無差別，上、中、下三種性質，與煩惱共生且不分離的本性，對於乘與非乘的確定與不確定性，了知已成熟和未成熟的本性，根的活動隨著煩惱快速敗壞的現象，由於意樂的增上而無法摧毀的本性，有退轉和無退轉的意樂差別，以及長久以來隨行共生的差異性；簡而言之，乃至無量百千種種意樂的差別，都如實了知。『此外，這位菩薩如實了知隨眠（anusaya，指潛在的煩惱）與意樂共生、與心共生的本性，與心相應及不相應且不分離的本性，長久以來隨行的本性，從無始以來未曾吐露的本性，以諸靜慮（dhyana，指禪定）、解脫（vimoksha，指從束縛中解脫）、等持（samadhi，指專注的狀態）、等至（samapatti，指禪定的更高層次）、神通（abhijna，指超自然能力）難以摧伏的本性，能夠繫縛三界（欲界、色界、無色界）並使眾生相續受生的本性，從無始以來心被束縛而現行的本性，處所、門徑、聚集和了別的本性，獲得對治的事實本性，在其他地方和合與不和合的本性，唯有通過聖道才能吐露的本性，都如實了知。『此外，這位菩薩如實了知受生種種不同的本性，隨業受生的本性，地獄（naraka）、傍生（tiryagyoni，指動物）、鬼（preta）、阿素洛（asura，指非天）、人（manushya）、天（deva）的安立本性，有色（rupa，指物質）和無色（arupa，指非物質）的受生本性，有想（samjna，指有意識）和無想（asamjna，指無意識）的受生本性，諸業作為田地，渴愛（trishna，指慾望）所滋潤，無明（avidya，指無知）的黑暗所覆蓋，識（vijnana，指意識）作為種子而產生後有（punarbhava，指來世）的萌芽的本性，名色（nama-rupa，指精神和物質）俱生且不分離的本性，對於存在因愚癡和渴愛而希求繼續受生的本性，愛慾（kama，指感官慾望）使有情欣樂而無始終的本性，執取三界而相互牽引的本性，都如實了知。『此外，這位菩薩如實了知……』

【English Translation】 English version: 'Furthermore, this Bodhisattva truly understands the nature of coexisting with and not being separate from afflictions, the certainty and uncertainty regarding the Yana (vehicle, path of Buddhist practice) and non-Yana (non-Buddhist path), the nature of being mature and not yet mature, the phenomenon of the faculties (indriya, sense organs) quickly deteriorating with the flow of afflictions, the nature of being indestructible due to the increase of lineage (gotra, potential for practice), the difference between lineages that regress and do not regress, and the differences in coexisting that have long been followed; in short, he truly understands even the countless hundreds and thousands of different kinds of lineages. 'Furthermore, this Bodhisattva truly understands the soft, medium, and superior nature of aspiration (adhimukti, strong desire or inclination), the difference and non-difference between the past and future, the superior, medium, and inferior nature, the nature of coexisting with and not being separate from afflictions, the certainty and uncertainty regarding the Yana and non-Yana, the nature of being mature and not yet mature, the phenomenon of the faculties quickly deteriorating with the flow of afflictions, the nature of being indestructible due to the increase of aspiration, the difference between aspirations that regress and do not regress, and the differences in coexisting that have long been followed; in short, he truly understands even the countless hundreds and thousands of different kinds of aspirations. 'Furthermore, this Bodhisattva truly understands the nature of latent tendencies (anusaya, underlying afflictions) coexisting with aspiration and with mind, the nature of being in accordance and not in accordance with the mind and not being separate, the nature of having long been followed, the nature of never having been expelled since beginningless time, the nature of being difficult to subdue with meditative absorptions (dhyana), liberations (vimoksha), concentrations (samadhi), attainments (samapatti), and supernormal powers (abhijna), the nature of being able to bind the three realms (desire realm, form realm, formless realm) and cause beings to continue to be born, the nature of the mind being bound and manifesting from beginningless time, the nature of places, gateways, gatherings, and distinctions, the nature of obtaining the facts of antidotes, the nature of being in harmony and not in harmony in other places, the nature of being able to be expelled only through the noble path; he truly understands all of these. 'Furthermore, this Bodhisattva truly understands the various different natures of rebirth, the nature of rebirth according to karma, the establishment of hell (naraka), animals (tiryagyoni), ghosts (preta), asuras (non-gods), humans (manushya), and gods (deva), the nature of rebirth with form (rupa, material) and without form (arupa, immaterial), the nature of rebirth with consciousness (samjna) and without consciousness (asamjna), the nature of karma as the field, being moistened by craving (trishna, desire), covered by the darkness of ignorance (avidya), and consciousness (vijnana) as the seed that produces the sprout of future existence (punarbhava), the nature of name and form (nama-rupa, mind and matter) arising together and not being separate, the nature of desiring continued rebirth due to ignorance and craving, the nature of sensual desire (kama) causing beings to rejoice without beginning or end, the nature of grasping the three realms and being mutually drawn out; he truly understands all of these. 'Furthermore, this Bodhisattva truly understands...'

薩了知習氣行不行性，隨趣相續處熏習性，隨有情行所熏習性，隨業煩惱慣熏習性，隨善、不善、無記法慣熏習性，隨後有行熏習性，隨次第熏習性，遠隨行惑不斷不滅所熏習性，實事體熏習性，見聞親近聲聞、獨覺、菩薩、如來熏習之性，皆如實知。

「又此菩薩如實了知諸有情聚正定、邪定、俱不定性；由正見故墮正定性，由邪見故墮邪定性，此二俱離墮不定性；於五無間隨造一故墮邪定性，由修五根墮正定性，此二俱離墮不定性；由習八邪墮邪定性，由修八正墮正定性，更無所作此二俱離墮不定性；慳嫉無悲現行不息墮邪定性，誨示無上聖道修習墮正定性，此二俱離墮不定性；如是一切皆如實知。

「佛子！菩薩隨順如是智已，名住菩薩善慧地中。彼住菩薩善慧地時，如是了知一切有情諸行差別，如應授彼解脫方便，善能了知有情成熟、有情調伏，善能演說聲聞乘法、獨覺乘法、菩薩乘法，了知演說如來地法。此菩薩知如是已，為令有情得如性故演說妙法，隨其有情意樂差別、隨眠差別、隨根差別、隨勝解差別、所行境，分別種種現行慣習一切行處智隨行故，隨順種性稠林行故，隨順煩惱業受生習氣永止息故，隨聚安立而隨行故，隨乘勝解得解脫故，而為說法。佛子！菩薩住此善慧地時，作大法師

【現代漢語翻譯】現代漢語譯本：菩薩如實了知習氣（行為習慣）的執行方式，即隨順趨向的相續熏習，隨順有情行為的熏習，隨順業和煩惱的慣性熏習，隨順善、不善、無記法的慣性熏習，隨順後有（來世）的熏習，隨順次第的熏習，遠離隨行迷惑而不斷不滅的熏習，實事體（真實存在的事物）的熏習，以及通過見聞親近聲聞（聽聞佛陀教誨的弟子）、獨覺（獨自覺悟者）、菩薩（追求覺悟的修行者）、如來（佛陀）而產生的熏習，所有這些都如實知曉。此外，這位菩薩如實了知一切有情眾生的正定性（必定證悟的性質）、邪定性（必定墮落的性質）和俱不定性（不確定性質）；由於正見而墮入正定性，由於邪見而墮入邪定性，遠離這兩種見解則墮入不定性；由於造作五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）中的任何一種而墮入邪定性，由於修習五根（信根、精進根、念根、定根、慧根）而墮入正定性，遠離這兩種行為則墮入不定性；由於習染八邪道（邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定）而墮入邪定性，由於修習八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）而墮入正定性，除此之外無所作為則墮入不定性；慳吝、嫉妒、沒有慈悲心持續不斷地現行則墮入邪定性，教誨無上聖道並加以修習則墮入正定性，遠離這兩種行為則墮入不定性；像這樣的一切，菩薩都如實知曉。佛子！菩薩隨順這樣的智慧之後，就安住于菩薩善慧地。當他安住于菩薩善慧地時，他能如實了知一切有情眾生諸行（行為）的差別，並根據他們的需要給予解脫的方法，善於了知有情的成熟和調伏，善於演說聲聞乘法、獨覺乘法、菩薩乘法，並了知如何演說如來地法。這位菩薩在知曉這些之後，爲了使有情眾生獲得如實之性，而演說微妙的佛法，隨順有情眾生的意樂差別、隨眠（潛在的煩惱）差別、根器差別、勝解（理解）差別、所行境，分別種種現行慣習的一切行處智，隨順種性稠林（各種不同根性的眾生）的修行，隨順煩惱、業、受生習氣的永恒止息，隨順聚集安立而隨行，隨順乘（教法）的勝解而獲得解脫，從而為他們說法。佛子！菩薩安住于這個善慧地時，成為大法師。

【English Translation】 English version: The Bodhisattva truly understands the workings of habitual tendencies (Samskara), that is, the habitual tendencies of continuous inclination, the habitual tendencies of sentient beings' actions, the habitual tendencies of karma and afflictions, the habitual tendencies of good, unwholesome, and neutral dharmas, the habitual tendencies of future existence, the habitual tendencies of sequential order, the habitual tendencies of being neither continuous nor discontinuous due to being far from the bewilderment of following, the habitual tendencies of real entities, and the habitual tendencies arising from seeing, hearing, and being close to Sravakas (disciples who hear the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas (those who seek enlightenment for the benefit of all beings), and Tathagatas (Buddhas). All of these are truly known. Furthermore, this Bodhisattva truly understands the definite, indefinite, and uncertain natures of all sentient beings; due to right view, one falls into the definite nature, due to wrong view, one falls into the indefinite nature, and being free from these two views, one falls into the uncertain nature; due to committing any of the five heinous crimes (killing one's father, mother, an Arhat, causing a Buddha to bleed, and creating schism in the Sangha), one falls into the indefinite nature, due to cultivating the five roots (faith, diligence, mindfulness, concentration, and wisdom), one falls into the definite nature, and being free from these two actions, one falls into the uncertain nature; due to practicing the eight wrong paths (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration), one falls into the indefinite nature, due to cultivating the eight right paths (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), one falls into the definite nature, and doing nothing else, one falls into the uncertain nature; being stingy, jealous, and continuously lacking compassion leads to the indefinite nature, teaching the supreme holy path and practicing it leads to the definite nature, and being free from these two actions leads to the uncertain nature; the Bodhisattva truly knows all of these. O son of Buddha! Having followed such wisdom, the Bodhisattva dwells in the Bodhisattva's stage of good wisdom. When he dwells in this stage, he truly understands the differences in the actions of all sentient beings, and according to their needs, he provides methods of liberation, skillfully understands the maturation and taming of sentient beings, skillfully expounds the teachings of the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle, and knows how to expound the teachings of the Tathagata's stage. Having understood these, this Bodhisattva expounds the wonderful Dharma in order to enable sentient beings to attain their true nature, according to the differences in their inclinations, latent afflictions, faculties, understanding, and the objects of their actions, distinguishing all the habitual tendencies of their actions, following the practice of the dense forest of natures (various beings with different capacities), following the permanent cessation of afflictions, karma, and the habitual tendencies of rebirth, following the gathering and establishment, following the understanding of the vehicle (teachings) to attain liberation, and thus teaches the Dharma to them. O son of Buddha! When the Bodhisattva dwells in this stage of good wisdom, he becomes a great Dharma teacher.

常能守護如來法藏，於是菩薩具法師行，以無量智隨行善巧，以諸菩薩四無礙解所引音詞，而演說法。於此菩薩圓滿無雜四無礙解，恒常隨轉。何等為四？所謂：法無礙解，義無礙解，詞無礙解，辯說無礙解。以法無礙解，了知一切諸法自相；以義無礙解，了知一切諸法差別；以詞無礙解，善能無雜演說諸法；以辯說無礙解，能知諸法次第相續無間斷性。

「複次，以法無礙解，能知諸法無性之體；以義無礙解，如實了知諸法生滅；以詞無礙解，能隨一切法假安立，能無間斷演說正法；以辯說無礙解，不壞諸法如所施設，而能演說無邊法要。

「複次，以法無礙解，了知現在諸法差別；以義無礙解，如應了知過去、未來諸法差別；以詞無礙解，于去、來、今無雜說法；以辯說無礙解，於一一世能以無邊法明說法。

「複次，以法無礙解，知法差別；以義無礙解，知義差別；以詞無礙解，隨諸言音演說正法；以辯說無礙解，隨意樂智演說法要。

「複次，以法無礙解，依現法智了知差別無雜善巧；以義無礙解，依于比智了知諸法如是性安；以詞無礙解，依世俗智顯示解釋；以辯說無礙解，依勝義智善能說法。

「複次，以法無礙解，知一理趣無毀壞性；以義無礙解，隨行趣入蘊、界、處

、諦、緣起善巧；以詞無礙解，依諸世間易可解了，美妙音詞文句演說；以辯說無礙解，復依展轉無邊慧明，如理解釋。

「複次，以法無礙解，了知一乘入門差別；以義無礙解，知善分別諸乘差別；以詞無礙解，善能無雜演說諸乘；以辯說無礙解，一一各以無邊法明解釋。

「複次，以法無礙解，能入一切諸菩薩行、智行、法行，隨智而行；以義無礙解，入釋十地安立差別；以詞無礙解，隨應無雜演說授與諸地之道；以辯說無礙解，一一智地能以無邊行相解釋。

「複次，以法無礙解，知一切佛一剎那頃成正等覺；以義無礙解，知種種時事相差別；以詞無礙解，如所正覺分別解釋而演說法；以辯說無礙解，一一法句無量劫中釋無窮盡。

「複次，以法無礙解，知諸佛語力無所畏，不共佛法大慈大悲，辯才加行轉大法輪，一切智智隨順之行；以義無礙解，了知如來隨諸有情，八萬四千行類差別，隨其意樂隨根勝解所演音詞；以詞無礙解，為諸有情隨行差別，以佛音詞演說正法；以辯說無礙解，隨如來智清凈行輪勝解說法。

「佛子！菩薩安住第九善慧地已，成就如是無礙解智，得佛法藏作大法師。得具義陀羅尼，具法陀羅尼，具引發智陀羅尼，具光照陀羅尼，具善慧陀羅尼，具眾財陀

【現代漢語翻譯】現代漢語譯本：

『此外，以法無礙解（對佛法的通達無礙），善巧地理解諦（真理）、緣起（因果關係）；以詞無礙解（對語言的運用無礙），依據世間容易理解的方式，用美妙的音調、詞語和文句來演說；以辯說無礙解（對辯論的才能無礙），又依據層層遞進、無邊無際的智慧光明，如理地解釋。

『此外，以法無礙解，了知一乘（唯一成佛之道）的入門差別；以義無礙解（對意義的理解無礙），知道善巧地分辨諸乘（各種修行道路）的差別；以詞無礙解，善於毫無混雜地演說諸乘；以辯說無礙解，一一都用無邊法門的光明來解釋。

『此外，以法無礙解，能夠進入一切菩薩的行持、智慧的行持、佛法的行持，隨順智慧而行；以義無礙解，進入解釋十地（菩薩修行的十個階段）的安立差別；以詞無礙解，隨應無雜地演說並傳授諸地之道；以辯說無礙解，一一智慧地都能用無邊的行相來解釋。

『此外，以法無礙解，知道一切佛在一剎那間成就正等覺（完全的覺悟）；以義無礙解，知道種種時節事相的差別；以詞無礙解，如所證悟分別解釋而演說法；以辯說無礙解，每一句法在無量劫中解釋也無窮無盡。

『此外，以法無礙解，知道諸佛的語力無所畏懼，不共佛法（佛獨有的教法）的大慈大悲，辯才加行轉大法輪（宣講佛法），一切智智（佛的智慧）隨順的行持；以義無礙解，了知如來隨順諸有情（眾生），八萬四千種行類差別，隨其意樂、隨根器勝解所演說的音詞；以詞無礙解，為諸有情隨行差別，用佛的音詞演說正法；以辯說無礙解，隨如來的智慧清凈行輪勝解說法。

『佛子！菩薩安住在第九善慧地之後，成就如此無礙解智，得到佛法寶藏，成為大法師。得到具義陀羅尼（總持意義的記憶力），具法陀羅尼（總持佛法的記憶力），具引發智陀羅尼（引發智慧的記憶力），具光照陀羅尼（如光照耀的記憶力），具善慧陀羅尼（善巧智慧的記憶力），具眾財陀

【English Translation】 English version:

'Furthermore, with unobstructed understanding of the Dharma (law, teaching), they are skilled in understanding the Truth (satya), dependent origination (pratītyasamutpāda); with unobstructed understanding of language, they expound using beautiful tones, words, and sentences, based on what is easily understood in the world; with unobstructed understanding of eloquence, they further explain according to the progressive, boundless wisdom and light, as it should be understood.

'Furthermore, with unobstructed understanding of the Dharma, they understand the differences in entering the One Vehicle (ekayāna, the single path to Buddhahood); with unobstructed understanding of meaning, they know how to skillfully distinguish the differences among the various Vehicles (yāna, paths of practice); with unobstructed understanding of language, they are skilled in expounding the various Vehicles without confusion; with unobstructed understanding of eloquence, they explain each one with the light of boundless Dharma.

'Furthermore, with unobstructed understanding of the Dharma, they can enter all the practices of Bodhisattvas, the practices of wisdom, the practices of the Dharma, acting in accordance with wisdom; with unobstructed understanding of meaning, they enter into the explanation of the establishment of the differences of the Ten Bhūmis (ten stages of Bodhisattva practice); with unobstructed understanding of language, they expound and impart the paths of the various Bhūmis without confusion; with unobstructed understanding of eloquence, they can explain each wisdom-Bhūmi with boundless aspects.

'Furthermore, with unobstructed understanding of the Dharma, they know that all Buddhas attain complete enlightenment (samyaksaṃbodhi) in a single moment; with unobstructed understanding of meaning, they know the differences in various times and events; with unobstructed understanding of language, they explain and expound the Dharma as they have realized it; with unobstructed understanding of eloquence, each phrase of the Dharma is inexhaustible in its explanation, even over countless eons.

'Furthermore, with unobstructed understanding of the Dharma, they know that the speech power of the Buddhas is fearless, the great compassion and great mercy of the unique Buddha-Dharma (the teachings unique to Buddhas), the eloquence that turns the great Dharma wheel (teaching the Dharma), the practice that accords with the all-knowing wisdom (sarvajñāna); with unobstructed understanding of meaning, they understand that the Tathāgata (Buddha) follows the various sentient beings, the differences in the eighty-four thousand types of practices, the tones and words spoken according to their inclinations and superior understanding; with unobstructed understanding of language, they expound the true Dharma with the Buddha's tones and words for the various sentient beings according to their different practices; with unobstructed understanding of eloquence, they expound the Dharma according to the Tathāgata's wisdom, pure practice, and superior understanding.

'Children of the Buddha! When Bodhisattvas dwell in the ninth Bhūmi of Good Wisdom, they achieve such unobstructed wisdom, obtain the treasury of the Buddha-Dharma, and become great Dharma masters. They obtain the Dhāraṇī (mnemonic device) of meaning, the Dhāraṇī of Dharma, the Dhāraṇī that generates wisdom, the Dhāraṇī that illuminates, the Dhāraṇī of good wisdom, the Dhāraṇī of abundant wealth

羅尼，具威德陀羅尼，具無礙門陀羅尼，具無邊際陀羅尼，具種種義陀羅尼，獲如是等圓滿百萬阿僧企耶諸陀羅尼，仍以百萬阿僧企耶音支善巧，及以若干無量辯才剖析之門，為他說法。而此菩薩以依如是無量百千阿僧企耶陀羅尼門，無量佛所聽聞妙法，聞已不忘，而所聞法，能以無量差別演說，於一佛前，悉以百萬阿僧企耶陀羅尼門領受正法，如一佛前，無量佛所亦復如是。然此菩薩以一念頃，于佛世尊正等覺前所領無量妙法明門，彼得多聞，聞持聲聞于百千劫不能領受。即此菩薩成就如是諸陀羅尼，得辯才已坐於法座，遍滿三千大千世界，隨其有情意樂差別而為說法。彼之法座最為殊勝，唯除諸佛及受灌頂上地菩薩，其餘菩薩威德光明，無能與比。而此菩薩處於法座，隨自樂故，以一音詞演說妙法，能令大眾皆得解了。或隨自欲，以種種言詞音支剖析，令諸大眾皆得開悟。或隨自欲放大光明，從此演出無量法門。或隨自欲，從其身上一一毛孔皆演法音。或隨自欲，於此三千大千世界所現色像，從此一切悉能演出妙法言音。或隨自欲，以一音詞，周遍顯了一切法音。或隨自欲，加持一切所有音詞，皆能令作微妙法音。或隨自欲，以從一切世界所屬歌詠樂聲皆演法音。或隨自欲，從一字音演出一切法差別音。或隨自欲

【現代漢語翻譯】現代漢語譯本：羅尼（Roni，人名），擁有威德陀羅尼（Vaideha Dharani，一種強大的咒語），擁有無礙門陀羅尼（Anavaraṇa-mukha Dharani，一種無障礙的咒語），擁有無邊際陀羅尼（Ananta-koṭi Dharani，一種無邊無際的咒語），擁有種種義陀羅尼（Nana-artha Dharani，一種包含多種含義的咒語），獲得如此圓滿的百萬阿僧祇耶（Asamkhyeya，極大的數字）陀羅尼。仍然以百萬阿僧祇耶的音支善巧，以及若干無量的辯才剖析之門，為他人說法。而這位菩薩依靠如此無量百千阿僧祇耶的陀羅尼門，在無量佛所聽聞的妙法，聽聞后不會忘記，並且所聽聞的法，能夠以無量的差別進行演說。在一位佛前，完全以百萬阿僧祇耶的陀羅尼門領受正法，如同在一位佛前一樣，在無量佛所也是如此。然而這位菩薩在一念之間，在佛世尊正等覺前所領受的無量妙法明門，他所獲得的多聞，是聞持聲聞在百千劫都不能領受的。這位菩薩成就如此的諸陀羅尼，獲得辯才後坐在法座上，遍滿三千大千世界，隨著有情眾生的意樂差別而為他們說法。他的法座最為殊勝，只有諸佛和受過灌頂的上地菩薩才能與之相比，其餘菩薩的威德光明都無法與之匹敵。而這位菩薩坐在法座上，隨自己的意願，以一個音詞演說妙法，能夠讓大眾都理解。或者隨自己的意願，以種種言詞音支進行剖析，讓大眾都開悟。或者隨自己的意願，放出光明，從中演化出無量的法門。或者隨自己的意願，從他身上每一個毛孔都發出法音。或者隨自己的意願，從這三千大千世界所顯現的色像中，都能演化出妙法的言音。或者隨自己的意願，以一個音詞，周遍地顯現一切法音。或者隨自己的意願，加持一切所有的音詞，都能讓它們成為微妙的法音。或者隨自己的意願，從一切世界所屬的歌詠樂聲中都演化出法音。或者隨自己的意願，從一個字音中演化出一切法的差別音。或者隨自己的意願 English version: Roni, possessing the Vaideha Dharani (a powerful mantra), possessing the Anavaraṇa-mukha Dharani (a mantra of unobstructed access), possessing the Ananta-koṭi Dharani (a mantra of infinite extent), possessing the Nana-artha Dharani (a mantra of various meanings), having obtained such complete millions of Asamkhyeya (an immense number) Dharanis. Still, with millions of Asamkhyeya skillful sound elements, and with several immeasurable eloquent analytical methods, he teaches the Dharma to others. And this Bodhisattva, relying on such immeasurable hundreds of thousands of Asamkhyeya Dharani doors, having heard the wonderful Dharma from countless Buddhas, does not forget what he has heard, and the Dharma he has heard, he can expound with immeasurable differences. Before one Buddha, he completely receives the true Dharma with millions of Asamkhyeya Dharani doors, just as before one Buddha, so it is before countless Buddhas. However, this Bodhisattva, in a single moment, the immeasurable wonderful Dharma illumination doors he receives before the Buddha, the World Honored One, the Perfectly Enlightened One, the vast learning he obtains, the Hearers who retain what they hear cannot receive in hundreds of thousands of kalpas. This Bodhisattva, having accomplished such Dharanis, having obtained eloquence, sits on the Dharma seat, pervading the three thousand great thousand worlds, teaching the Dharma according to the different inclinations of sentient beings. His Dharma seat is the most excellent, only the Buddhas and the Bodhisattvas of the higher stages who have received the consecration can compare to it, the majestic light of other Bodhisattvas cannot match it. And this Bodhisattva, sitting on the Dharma seat, according to his own will, expounds the wonderful Dharma with one sound, enabling the masses to understand. Or according to his own will, he analyzes with various words and sound elements, enabling the masses to be enlightened. Or according to his own will, he emits light, from which he evolves immeasurable Dharma doors. Or according to his own will, from every pore of his body, he emits Dharma sounds. Or according to his own will, from the forms and images manifested in this three thousand great thousand worlds, he can evolve the wonderful Dharma sounds. Or according to his own will, with one sound, he universally manifests all Dharma sounds. Or according to his own will, he blesses all sounds, enabling them to become wonderful Dharma sounds. Or according to his own will, from the songs and music of all worlds, he evolves Dharma sounds. Or according to his own will, from one syllable, he evolves the different sounds of all Dharmas. Or according to his own will

【English Translation】 Roni, possessing the Vaideha Dharani, possessing the Anavaraṇa-mukha Dharani, possessing the Ananta-koṭi Dharani, possessing the Nana-artha Dharani, having obtained such complete millions of Asamkhyeya Dharanis. Still, with millions of Asamkhyeya skillful sound elements, and with several immeasurable eloquent analytical methods, he teaches the Dharma to others. And this Bodhisattva, relying on such immeasurable hundreds of thousands of Asamkhyeya Dharani doors, having heard the wonderful Dharma from countless Buddhas, does not forget what he has heard, and the Dharma he has heard, he can expound with immeasurable differences. Before one Buddha, he completely receives the true Dharma with millions of Asamkhyeya Dharani doors, just as before one Buddha, so it is before countless Buddhas. However, this Bodhisattva, in a single moment, the immeasurable wonderful Dharma illumination doors he receives before the Buddha, the World Honored One, the Perfectly Enlightened One, the vast learning he obtains, the Hearers who retain what they hear cannot receive in hundreds of thousands of kalpas. This Bodhisattva, having accomplished such Dharanis, having obtained eloquence, sits on the Dharma seat, pervading the three thousand great thousand worlds, teaching the Dharma according to the different inclinations of sentient beings. His Dharma seat is the most excellent, only the Buddhas and the Bodhisattvas of the higher stages who have received the consecration can compare to it, the majestic light of other Bodhisattvas cannot match it. And this Bodhisattva, sitting on the Dharma seat, according to his own will, expounds the wonderful Dharma with one sound, enabling the masses to understand. Or according to his own will, he analyzes with various words and sound elements, enabling the masses to be enlightened. Or according to his own will, he emits light, from which he evolves immeasurable Dharma doors. Or according to his own will, from every pore of his body, he emits Dharma sounds. Or according to his own will, from the forms and images manifested in this three thousand great thousand worlds, he can evolve the wonderful Dharma sounds. Or according to his own will, with one sound, he universally manifests all Dharma sounds. Or according to his own will, he blesses all sounds, enabling them to become wonderful Dharma sounds. Or according to his own will, from the songs and music of all worlds, he evolves Dharma sounds. Or according to his own will, from one syllable, he evolves the different sounds of all Dharmas. Or according to his own will

，于不可說無量世界地、水、火、風四大聚中所有微塵，令一一塵皆悉演出不可說法門。假使千界所繫有情咸至其前，於一剎那瞬息須臾，一一皆以無量言音而興問難，一一問難各各不同，而此菩薩於一念頃，彼諸言音隨句隨文悉能領受，仍以一音普為解釋，令隨意樂各得歡喜。假使二千或三千界，或至不可說三千大千世界所繫一切有情，一剎那間一一各以無量言音而興問難，一一問難各各不同，菩薩於一念頃悉能領受，亦以一音普為解釋，令隨意樂各得歡喜。乃至遍滿不可說不可說世界，隨其有情意樂根解，演說妙法，得法講論求佛加持，能轉法輪廣作佛事，普為有情作所依怙。

「複次，而此菩薩，更為受持如是法明發此愿言：『假使於一毛端之處，有不可說諸世界中微塵數佛，各于若干眾會說法，一一如來亦為若干有情隨心差別說法，各隨一一有情意樂，授與若干無量法門；如一如來眾會之中，一切如來眾會亦爾；如一毛端處，一切法界中悉亦如是，我等於中應發如是無量念力，如於一切諸如來所，一切法明悉能領受。』菩薩住此善慧地中，晝夜轉更無餘作意，入佛境界親近如來，逮得甚深菩薩解脫。而此菩薩隨如是智，常在定中現見諸佛未曾暫舍；一一劫中見無量佛、無量百佛、無量千佛、無量百千佛

【現代漢語翻譯】現代漢語譯本：在不可言說的無量世界中，地、水、火、風四大元素聚集而成的所有微塵中，讓每一顆微塵都演說出不可言說的佛法。假設千個世界的所有眾生都來到這位菩薩面前，在一剎那、瞬間，每一位都用無量的語言和聲音提出疑問，每一個疑問都各不相同，而這位菩薩在一念之間，能夠領會所有這些語言和聲音，並用一個聲音普遍地為他們解釋，使他們各自隨自己的意願而感到歡喜。假設二千或三千個世界，甚至到不可言說的三千大千世界的所有眾生，在一剎那間，每一位都用無量的語言和聲音提出疑問，每一個疑問都各不相同，菩薩在一念之間都能領會，也用一個聲音普遍地為他們解釋，使他們各自隨自己的意願而感到歡喜。乃至遍滿不可言說、不可言說的世界，隨著眾生的意願、根基和理解，演說微妙的佛法，得到佛法的講論，祈求佛的加持，能夠轉動法輪，廣做佛事，普遍地為眾生作依靠。『此外，這位菩薩，爲了受持這樣的法明，發願說：『假設在一個毛端的地方，有不可言說的諸世界中微塵數那麼多的佛，每一位佛都在若干個法會中說法，每一位如來也為若干眾生隨心所欲地說法，各自隨著每一位眾生的意願，授予若干無量的法門；就像一位如來法會中一樣，一切如來法會也是如此；就像一個毛端的地方一樣，一切法界中也都是如此，我們應該在其中發起這樣無量的念力，就像在一切如來那裡一樣，一切法明都能夠領受。』菩薩安住在這善慧地中，日夜不停地轉動，沒有其他的想法，進入佛的境界，親近如來，獲得甚深的菩薩解脫。而這位菩薩隨著這樣的智慧，常常在禪定中見到諸佛，從未暫時離開；在一個劫中見到無量的佛、無量百佛、無量千佛、無量百千佛。

【English Translation】 English version: Among all the fine dust particles formed by the aggregation of the four great elements of earth, water, fire, and wind in the ineffable, immeasurable worlds, let each and every dust particle expound the ineffable Dharma. Suppose all sentient beings of a thousand worlds were to come before this Bodhisattva, and in a single instant, each were to raise questions with immeasurable languages and sounds, each question being different, this Bodhisattva, in a single thought, would be able to comprehend all these languages and sounds, and with one voice, universally explain to them, causing each to rejoice according to their own inclinations. Suppose two thousand or three thousand worlds, or even all sentient beings of the ineffable three thousand great thousand worlds, were to raise questions with immeasurable languages and sounds in a single instant, each question being different, the Bodhisattva would be able to comprehend them all in a single thought, and also with one voice, universally explain to them, causing each to rejoice according to their own inclinations. Even to the extent of pervading ineffable, ineffable worlds, according to the inclinations, roots, and understanding of sentient beings, expounding the wondrous Dharma, receiving Dharma discourses, seeking the blessings of the Buddha, being able to turn the Dharma wheel, extensively performing Buddha deeds, and universally serving as a refuge for sentient beings. 『Furthermore, this Bodhisattva, in order to uphold such Dharma illumination, makes this vow: 『Suppose in the space of a single hair tip, there are as many Buddhas as dust particles in ineffable worlds, each Buddha expounding the Dharma in several assemblies, each Tathagata also expounding the Dharma according to the different minds of several sentient beings, each according to the inclinations of each sentient being, bestowing several immeasurable Dharma gates; just as in one Tathagata's assembly, so it is in all Tathagatas' assemblies; just as in the space of a single hair tip, so it is in all Dharma realms, we should generate such immeasurable power of thought within them, just as with all Tathagatas, all Dharma illuminations can be received.』 The Bodhisattva dwells in this Good Wisdom Ground, day and night, continuously turning without any other intention, entering the realm of the Buddha, drawing near to the Tathagata, attaining profound Bodhisattva liberation. And this Bodhisattva, following such wisdom, is constantly in samadhi, seeing the Buddhas, never temporarily leaving; in one kalpa, seeing immeasurable Buddhas, immeasurable hundreds of Buddhas, immeasurable thousands of Buddhas, immeasurable hundreds of thousands of Buddhas.

、無量百千那庾多佛、無量俱胝佛、無量百俱胝佛、無量千俱胝佛、無量百千俱胝佛，乃至無量百千俱胝那庾多佛。常以微妙供養之具供養承事，于諸佛所種種啟問，得法總持復能演說，於是菩薩此諸善根，轉更明凈不可映奪。佛子！譬如善巧金師以所鍊金，作莊嚴具善瑩終畢。轉輪聖王以嚴其首，或置頸下；其餘一切諸粟散王，及四洲內一切臣民，莊嚴之具無與等者。佛子！菩薩住此善慧地中，此諸善根亦復如是，此以一切聲聞、獨覺，並住下地一切菩薩所不能及。又此菩薩善根光明，悉能照曜有情煩惱心等稠林，從此迴轉。佛子！譬如二千界主大梵天王，身出光明二千界中，稠林幽邃悉能照曜；菩薩住此善慧地時，善根光明亦復如是，照曜有情心及煩惱稠林等已，從此迴轉。彼於十種波羅蜜多，力到彼岸而為增上，余到彼岸隨力隨分，非不修行。

「佛子！是名略說菩薩第九善慧智地，若廣說者于無量劫說不能盡。此地菩薩，受生多作大梵天王，具大威勢王二千界，最為殊勝無所映蔽，善見利益得大自在，能為有情演說聲聞、獨覺、菩薩到彼岸行，有情意樂問答之處無能屈者。諸所作業，或以佈施、或以愛語、或以利行、或以同事，此等一切悉皆不離佛作意、法作意、僧伽作意、菩薩作意、菩薩行作意、到

【現代漢語翻譯】現代漢語譯本：無量百千那由他佛（無數的佛），無量俱胝佛（無數的佛），無量百俱胝佛（無數的佛），無量千俱胝佛（無數的佛），無量百千俱胝佛（無數的佛），乃至無量百千俱胝那由他佛（無數的佛）。他們常常用微妙的供養品來供養承事諸佛，在諸佛那裡種種請問，得到佛法的總持，又能演說。於是，菩薩的這些善根，就更加明凈，不可被掩蓋。佛子！譬如善巧的金匠用煉好的金子，製作莊嚴的器具，精細地打磨完成。轉輪聖王用它來裝飾頭部，或者佩戴在頸下；其餘一切諸小國王，以及四大洲內的一切臣民，他們的莊嚴器具都無法與之相比。佛子！菩薩安住在這善慧地中，這些善根也像這樣，是所有聲聞、獨覺，以及安住在下地的一切菩薩所不能及的。而且，這位菩薩的善根光明，能夠照耀有情眾生的煩惱心等稠密的叢林，並使之迴轉。佛子！譬如二千世界之主大梵天王，身上發出的光明能夠照耀二千世界中稠密幽暗的叢林；菩薩安住在這善慧地時，善根的光明也像這樣，照耀有情眾生的心和煩惱的稠林等，並使之迴轉。他在十種波羅蜜多（十種到達彼岸的方法）上，力量達到彼岸而更加增上，其餘的到達彼岸的方法也隨力隨分地修行，並非不修行。佛子！這便是簡略地說明菩薩的第九善慧智地，如果廣說，即使經過無量劫也說不完。此地的菩薩，受生多為大梵天王，具有強大的威勢，統治二千世界，最為殊勝，沒有誰能遮蔽他的光芒，善於觀察利益，得到大自在，能夠為有情眾生演說聲聞、獨覺、菩薩的到達彼岸的修行方法，在有情眾生意樂問答之處，沒有人能夠難倒他。他所做的一切事業，無論是佈施、愛語、利行、還是同事，這一切都離不開佛作意（以佛爲念）、法作意（以法爲念）、僧伽作意（以僧爲念）、菩薩作意（以菩薩爲念）、菩薩行作意（以菩薩行爲念）、到達彼岸作意（以到達彼岸爲念）。

【English Translation】 English version: Immeasurable hundreds of thousands of nayutas of Buddhas (countless Buddhas), immeasurable kotis of Buddhas (countless Buddhas), immeasurable hundreds of kotis of Buddhas (countless Buddhas), immeasurable thousands of kotis of Buddhas (countless Buddhas), immeasurable hundreds of thousands of kotis of Buddhas (countless Buddhas), and even immeasurable hundreds of thousands of kotis of nayutas of Buddhas (countless Buddhas). They constantly offer and serve these Buddhas with exquisite offerings, inquire about various matters from them, obtain the Dharani (total retention of teachings) of the Dharma, and are able to expound it. Thus, the Bodhisattva's roots of goodness become even more clear and cannot be obscured. O son of the Buddha! It is like a skilled goldsmith who, having refined gold, makes ornaments and polishes them to perfection. A Chakravartin King (universal monarch) uses them to adorn his head or wears them around his neck; the ornaments of all other minor kings and all the subjects within the four continents cannot compare to them. O son of the Buddha! When a Bodhisattva dwells in this Good Wisdom Ground, these roots of goodness are also like this, beyond the reach of all Sravakas (hearers), Pratyekabuddhas (solitary realizers), and all Bodhisattvas dwelling in lower grounds. Moreover, the light of this Bodhisattva's roots of goodness can illuminate the dense forests of sentient beings' afflictive minds and cause them to turn away from them. O son of the Buddha! It is like the Great Brahma King, the lord of two thousand worlds, whose light emanates from his body and illuminates the dense and dark forests within two thousand worlds; when a Bodhisattva dwells in this Good Wisdom Ground, the light of his roots of goodness is also like this, illuminating the minds and dense forests of afflictions of sentient beings, and causing them to turn away from them. He has reached the shore of the ten Paramitas (perfections) with his strength, and he practices the other Paramitas according to his ability and capacity, not neglecting them. O son of the Buddha! This is a brief explanation of the ninth Good Wisdom Ground of a Bodhisattva. If explained in detail, it could not be exhausted even in immeasurable kalpas (eons). Bodhisattvas in this ground are often reborn as Great Brahma Kings, possessing great power, ruling over two thousand worlds, being the most supreme, without anyone being able to obscure their light, being skilled in seeing benefits, attaining great freedom, and being able to expound the practices of Sravakas, Pratyekabuddhas, and Bodhisattvas to reach the other shore for sentient beings. In the places where sentient beings are willing to ask and answer, no one can stump him. All his actions, whether they are giving, loving speech, beneficial conduct, or cooperation, are all inseparable from the intention of the Buddha (Buddha-mindfulness), the intention of the Dharma (Dharma-mindfulness), the intention of the Sangha (Sangha-mindfulness), the intention of the Bodhisattva (Bodhisattva-mindfulness), the intention of the Bodhisattva's practice (Bodhisattva-practice-mindfulness), and the intention of reaching the other shore (reaching-the-other-shore-mindfulness).

彼岸作意、諸地作意、佛力作意、無所畏作意、不共佛法作意，乃至不離一切行相勝妙相應一切智智作意。常作愿言：『我當一切諸有情中為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至愿得一切智智所依止處。』若樂發起如是精進，由是精進於一剎那瞬息須臾，得滿百萬阿僧企耶佛剎微塵數諸三摩地，能見百萬阿僧企耶佛剎微塵數佛，彼佛加持皆能解了，能動百萬阿僧企耶佛剎微塵數世界，能往百萬阿僧企耶佛剎微塵數諸佛國土，能照百萬阿僧企耶佛剎微塵數世界，成熟百萬阿僧企耶佛剎微塵數有情，住壽百萬阿僧企耶佛剎微塵數劫，於前、后際各入百萬阿僧企耶佛剎微塵數劫，思擇百萬阿僧企耶佛剎微塵數法門，示現百萬阿僧企耶佛剎微塵數身，身身皆能示現百萬阿僧企耶佛剎微塵數等菩薩眷屬圍繞。從此以上是諸菩薩有願力者，由勝愿故，所有遊戲，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或勝解、或所作，此等乃至爾所百千俱胝那庾多劫不易可數。」

爾時，金剛藏菩薩欲重宣此義，而說頌言：

「於前無量甚深智，　　不樂趣求勝解脫；　觀佛智入佛秘密，　　選擇妙智不思議。　凈治總持、等持門，　　獲大神通入眾剎；　修力、無

【現代漢語翻譯】現代漢語譯本：彼岸作意（指向涅槃的意念）、諸地作意（對菩薩修行各個階段的意念）、佛力作意（對佛陀力量的意念）、無所畏作意（對佛陀無所畏懼的意念）、不共佛法作意（對佛陀獨有教法的意念），乃至不離一切行相勝妙相應一切智智作意（不離所有修行方式，與一切智慧相應的意念）。常發願說：『我應當在一切眾生中成為首領、最勝者、最殊勝者、最妙者、最微妙者、至上者、無上者、引導者、將領、統帥，乃至愿得到一切智慧所依止之處。』如果樂於發起這樣的精進，憑藉這種精進，在一剎那、瞬間、須臾之間，就能獲得充滿百萬阿僧祇耶（無數）佛剎微塵數的三摩地（禪定），能見到百萬阿僧祇耶佛剎微塵數的佛，能理解所有佛的加持，能震動百萬阿僧祇耶佛剎微塵數的世界，能前往百萬阿僧祇耶佛剎微塵數的佛國，能照耀百萬阿僧祇耶佛剎微塵數的世界，能成熟百萬阿僧祇耶佛剎微塵數的眾生，能住世百萬阿僧祇耶佛剎微塵數劫，在前際、后際各進入百萬阿僧祇耶佛剎微塵數劫，思索百萬阿僧祇耶佛剎微塵數法門，示現百萬阿僧祇耶佛剎微塵數身，每個身都能示現百萬阿僧祇耶佛剎微塵數等菩薩眷屬圍繞。從以上這些是具有願力的菩薩，因為殊勝的願力，所有的遊戲，無論是身體、光明、神通、眼睛、境界、聲音、行為、莊嚴、勝解、所作，這些乃至經過百千俱胝那由他劫都難以計數。那時，金剛藏菩薩想要再次宣說這個道理，就說了偈頌：『對於先前無量甚深的智慧，不樂於追求殊勝的解脫；觀察佛陀的智慧，進入佛陀的秘密，選擇不可思議的微妙智慧。清凈修治總持（記憶力）、等持（禪定）之門，獲得大神通，進入眾多佛剎；修習力量、無

【English Translation】 English version: The intention of the other shore (Nirvana), the intention of all the stages (of Bodhisattva practice), the intention of the Buddha's power, the intention of fearlessness, the intention of the unique Buddha Dharma, and even the intention of the all-knowing wisdom that is in accordance with all aspects of practice and is not separate from them. They constantly make the vow: 'I shall be the leader, the most excellent, the most superior, the most wonderful, the most subtle, the highest, the unsurpassed, the guide, the general, the commander among all sentient beings, and even wish to attain the place where all wisdom is based.' If one is happy to initiate such diligence, by this diligence, in a moment, an instant, a short while, one can obtain samadhis (meditative states) as numerous as the dust particles of millions of Asamkhyeya (countless) Buddha lands, can see Buddhas as numerous as the dust particles of millions of Asamkhyeya Buddha lands, can understand all the blessings of the Buddhas, can shake worlds as numerous as the dust particles of millions of Asamkhyeya Buddha lands, can go to Buddha lands as numerous as the dust particles of millions of Asamkhyeya Buddha lands, can illuminate worlds as numerous as the dust particles of millions of Asamkhyeya Buddha lands, can mature sentient beings as numerous as the dust particles of millions of Asamkhyeya Buddha lands, can live for kalpas (eons) as numerous as the dust particles of millions of Asamkhyeya Buddha lands, can enter kalpas as numerous as the dust particles of millions of Asamkhyeya Buddha lands in the past and future, can contemplate Dharma doors as numerous as the dust particles of millions of Asamkhyeya Buddha lands, can manifest bodies as numerous as the dust particles of millions of Asamkhyeya Buddha lands, and each body can manifest Bodhisattva retinues as numerous as the dust particles of millions of Asamkhyeya Buddha lands. From the above, these are Bodhisattvas with vows, because of their superior vows, all their plays, whether of body, light, supernatural powers, eyes, realms, sounds, actions, adornments, understanding, or deeds, these are countless even after hundreds of thousands of kotis of nayutas of kalpas. At that time, Bodhisattva Vajragarbha, wishing to reiterate this meaning, spoke in verse: 'For the previous immeasurable and profound wisdom, one does not delight in seeking superior liberation; observing the wisdom of the Buddha, entering the secrets of the Buddha, choosing the inconceivable and subtle wisdom. Purifying and cultivating the doors of dharani (memory) and samadhi (meditation), obtaining great supernatural powers, entering many Buddha lands; cultivating power, without

畏不共法，　　順大悲入第九地。　菩薩住斯善慧地，　　了善、不善及無記；　有漏、無漏、世、出世，　　思不思議悉善知。　若法決定、不決定，　　三乘所行及佛地；　有為、無為行差別，　　如是而知入世間。　即能解了有情心，　　煩惱、業報及勝解；　種性、意樂並隨眠，　　受生習氣聚稠林。　知心種種速轉性，　　無質、無邊等眾相；　煩惱無邊互相生，　　眠纏共處續諸趣。　業性種種各差別，　　因壞果集皆了知，　諸根種種下、中、上，　　前、后際等無量別，　勝解種性及意樂，　　皆亦如是靡不知。　隨眠、常惑、有情見，　　無始稠林未除剪，　與意樂俱心並生，　　常相羈繫不斷絕，　但唯妄想無實體，　　不離於心無處所，　雖修定等猶難遣，　　唯金剛道方能滅。　六趣受生各差別，　　業田愛潤、無明覆，　識為種子、名色芽，　　三界無始恒相續，　集趣行業煩惱習，　　漸次復生不離惑。　群生悉在三聚中，　　或溺於見、或行道，　此地菩薩善觀察，　　隨其意樂及根解，　悉以無礙妙辯才，　　如應差別為說法。　處於法座如師子，　　亦如牛王寶山王，　又如龍王布密雲，　　霔大甘雨充巨海；　善知法相及奧

【現代漢語翻譯】現代漢語譯本不與他人共有的佛法，順應大悲心進入第九地（善慧地）。菩薩安住于這善慧地，了知善、不善以及無記（非善非惡）；有漏（受煩惱污染）、無漏（不受煩惱污染）、世間、出世間，以及思議和不可思議的一切都善於了知。對於法是決定還是不決定，三乘（聲聞乘、緣覺乘、菩薩乘）所修行的以及佛的境界；有為法（因緣和合而生）和無為法（不依賴因緣而生）的修行差別，像這樣了知而進入世間。即能瞭解有情眾生的心，煩惱、業報以及殊勝的理解；種性（眾生本具的成佛潛質）、意樂（內心的願望和傾向）以及隨眠（潛在的煩惱），受生的習氣如同茂密的森林。知道心種種快速變化的特性，無形質、無邊際等眾多相狀；煩惱無邊無際地互相產生，潛在的煩惱和纏縛共同存在，延續著在各個輪迴中的生命。業的性質種種各不相同，因壞滅而果報聚集都了知，諸根（眼、耳、鼻、舌、身、意）種種下、中、上，前際、后際等無量差別，殊勝的理解、種性以及意樂，也都像這樣沒有不知道的。隨眠、常時的迷惑、有情眾生的見解，無始以來如同茂密的森林，沒有被去除；與意樂一起，心同時產生，常常相互束縛，不會斷絕，但都只是虛妄的想像，沒有實體，不離於心，沒有固定的處所，即使修行禪定等也難以去除，只有金剛道（最堅固的智慧）才能滅除。六道眾生受生各有差別，業力如田地，愛慾如滋潤，無明如覆蓋，識為種子，名色為芽，三界（欲界、色界、無色界）無始以來恒常相續，聚集輪迴的行業和煩惱習氣，逐漸再次產生，不離迷惑。眾生都處於三種聚集之中，或者沉溺於錯誤的見解，或者修行正道，此地的菩薩善於觀察，隨順他們的意樂和根器理解，都以無礙的巧妙辯才，如其所應地分別說法。處於法座如同獅子，也如同牛王、寶山王，又如同龍王佈滿密雲，降下甘露大雨充滿大海；善於了知法的相狀和奧秘。

【English Translation】 English version The unique Dharmas (teachings) not shared with others, in accordance with great compassion, enter the ninth Bhumi (stage of a Bodhisattva, the 'Good Wisdom' stage). Bodhisattvas dwelling in this Good Wisdom Bhumi, understand good, non-good, and neutral (neither good nor bad); The defiled (with afflictions), the undefiled (without afflictions), worldly, and transcendental, as well as the conceivable and inconceivable, all are well understood. Whether a Dharma is definite or indefinite, the practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the Buddha's realm; The differences in practice between conditioned (arising from causes) and unconditioned (not dependent on causes) phenomena, understanding thus, they enter the world. They can understand the minds of sentient beings, their afflictions, karmic retributions, and superior understandings; Their inherent nature (potential for Buddhahood), intentions, and latent tendencies (kleshas), the habits of rebirth are like a dense forest. Knowing the various rapidly changing characteristics of the mind, its formlessness, boundlessness, and other numerous aspects; Afflictions arise endlessly, latent afflictions and entanglements coexist, continuing the cycle of rebirth in various realms. The nature of karma varies, understanding how causes decay and results accumulate, The various faculties (eyes, ears, nose, tongue, body, mind) are inferior, middling, and superior, with countless differences in past and future existences, Superior understanding, inherent nature, and intentions, all are known without exception. Latent tendencies, constant confusion, and the views of sentient beings, like a dense forest since beginningless time, have not been removed; Together with intentions, the mind arises simultaneously, constantly bound together, never ceasing, But they are merely false imaginations, without substance, not separate from the mind, without a fixed location, Even with meditation and other practices, they are difficult to remove, only the Vajra Path (the most firm wisdom) can extinguish them. The rebirths in the six realms are different, karma is like a field, desire is like moisture, ignorance is like a covering, Consciousness is the seed, name and form are the sprout, the three realms (desire, form, formless) continue constantly since beginningless time, Accumulating the actions of rebirth and the habits of afflictions, gradually they arise again, not separate from delusion. All beings are in three groups, either drowning in wrong views or practicing the right path, The Bodhisattvas of this Bhumi observe well, according to their intentions and understanding of their faculties, All with unobstructed skillful eloquence, teach the Dharma appropriately and distinctly. Sitting on the Dharma seat like a lion, also like a king of bulls, a king of precious mountains, Also like a dragon king spreading dense clouds, pouring down great sweet rain filling the great ocean; They are skilled in knowing the characteristics and mysteries of the Dharma.

義，　　隨順言詞能辯說。　總持百萬阿僧祇，　　譬如大海受眾雨；　總持、等持皆清凈，　　能於一念見多佛。　一一佛所皆聞法，　　復以妙音而演暢；　隨欲三千大千界，　　教化一切諸群生。　如雲廣佈無不及，　　隨其根欲悉令喜；　十方無量諸有情，　　咸來親近會中坐。　一念隨心各問難，　　一音普對悉充足；　毛端佛眾無有數，　　有情意樂亦無窮。　悉應其心與法門，　　一切法界皆如是；　菩薩勤加精進力，　　復獲功德轉增勝。　聞持字所諸法門，　　如地能持一切種；　住此紹法太子位，　　隨機誨誘無厭倦。　日夜見佛未曾舍，　　入深寂滅智解脫，　供養諸佛善益明，　　如王頂上妙金飾，　復使有情滅煩惱，　　譬如梵王光普照。　住此多作大梵王，　　以三乘法化有情，　所行善業普饒益，　　乃至當成一切智。　一念能入于百萬，　　阿僧祇剎塵數定，　見佛等事亦復然，　　願力所作猶過是。　此是第九善慧地，　　大智菩薩所行處，　甚深微妙難可見，　　我為佛子已略說。」

菩薩善慧地第九竟

佛說十地經卷第七大正藏第 10 冊 No. 0287 佛說十地經

佛說十地經卷第八

【現代漢語翻譯】現代漢語譯本理解義理，能順應言辭進行辯論。總持百萬阿僧祇（無數）的法門，就像大海容納眾多的雨水一樣；總持和等持都清凈無染，能在一念之間見到許多佛。在每一位佛的處所都能聽聞佛法，又能用美妙的聲音來宣揚佛法；隨心所欲地在三千大千世界中，教化一切眾生。如同雲彩廣泛分佈無所不及，隨順眾生的根性和慾望使他們歡喜；十方無量無數的有情眾生，都來親近集會，在會中坐下。在一念之間，隨眾生的心意提出各種疑問，用一個聲音普遍回答，使他們都感到滿足；毛端上的佛眾數量無數，有情眾生的意願也無窮無盡。都能應眾生的心意給予相應的法門，一切法界都是如此；菩薩勤奮努力，精進修行，所獲得的功德更加增勝。聽聞並受持文字所詮釋的各種法門，如同大地能承載一切種子一樣；安住于這個繼承佛法的太子之位，隨機教誨引導眾生，永不厭倦。日夜都能見到佛，從未舍離，進入深沉寂靜的智慧解脫境界，供養諸佛，善根和智慧更加明亮，如同國王頭頂上裝飾的精美金飾，又能使有情眾生滅除煩惱，如同梵王的光芒普遍照耀。安住於此，多作大梵天王，用三乘佛法教化有情眾生，所修行的善業普遍饒益眾生，乃至最終成就一切智慧。一念之間能進入百萬阿僧祇（無數）的剎土，如同微塵的數量一樣確定，見到佛等事情也是如此，願力所成就的功德甚至超過這些。這是第九善慧地（菩薩修行階位），大智慧菩薩所修行的境界，非常深奧微妙難以見到，我作為佛的弟子已經簡略地說了。」

菩薩善慧地第九結束

佛說十地經卷第七大正藏第 10 冊 No. 0287 佛說十地經

佛說十地經卷第八

【English Translation】 English version Understanding the meaning, able to debate in accordance with words. Holding millions of asamkhyas (countless) dharmas, like the great ocean receiving many rains; Both holding and equal holding are pure, able to see many Buddhas in a single thought. Hearing the Dharma at the place of each Buddha, and further proclaiming it with wonderful sounds; Teaching and transforming all sentient beings in the three thousand great thousand worlds as desired. Like clouds spreading widely without omission, pleasing all according to their roots and desires; Countless sentient beings from the ten directions all come to approach and sit in the assembly. In a single thought, according to the minds of sentient beings, asking various questions, answering universally with one voice, satisfying them all; The number of Buddhas on the tip of a hair is countless, and the desires of sentient beings are also endless. Able to give corresponding Dharma doors according to the minds of sentient beings, all Dharma realms are like this; Bodhisattvas diligently exert effort, advancing in practice, and the merits they obtain become even more superior. Hearing and upholding the various Dharma doors explained by words, like the earth able to hold all seeds; Dwelling in this position of the Dharma-inheriting prince, teaching and guiding sentient beings according to their capacities, never wearying. Seeing the Buddhas day and night, never abandoning them, entering the deep, silent wisdom of liberation, Making offerings to the Buddhas, the roots of goodness and wisdom become even brighter, like the exquisite gold ornaments on the king's head, And also enabling sentient beings to extinguish afflictions, like the light of Brahma universally illuminating. Dwelling in this, often acting as the Great Brahma King, transforming sentient beings with the three vehicles of Dharma, The good deeds performed universally benefit sentient beings, until finally achieving all wisdom. In a single thought, able to enter millions of asamkhyas (countless) lands, as definite as the number of dust particles, Seeing Buddhas and other things is also like this, the merits achieved by the power of vows even surpass these. This is the ninth Good Wisdom Ground (a stage of Bodhisattva practice), the realm practiced by Bodhisattvas of great wisdom, Extremely profound and subtle, difficult to see, I, as a disciple of the Buddha, have briefly spoken about it.」

The Ninth Ground of Good Wisdom of the Bodhisattva ends

The Seventh Scroll of the Sutra of the Ten Grounds Spoken by the Buddha Taisho Tripitaka Volume 10 No. 0287 The Sutra of the Ten Grounds Spoken by the Buddha

The Eighth Scroll of the Sutra of the Ten Grounds Spoken by the Buddha

大唐于闐三藏沙門尸羅達摩于北庭龍興寺譯

菩薩法雲地第十之一

凈居天眾那庾多，　　聞此地中之勝行；　空中踴躍心歡喜，　　悉共虔誠供養佛。　不可思議菩薩眾，　　亦在空中大歡喜；　俱燃最上悅意香，　　普熏眾會令清凈。　自在天王與天眾，　　無量億數在虛空；　普散天衣供養佛，　　百千萬種繽紛下。　天諸婇女無有量，　　靡不歡喜供養佛；　各奏種種妙樂音，　　悉以此言而讚歎：「如來安坐一剎土，　　一切世界悉現身；　身相端嚴無量億，　　法界廣大悉充滿。　於一毛孔放光明，　　普滅世間煩惱闇；　國土微塵可知數，　　此光明數不可識。　或現如來具眾相，　　轉于無上正法輪；　或現遊行諸佛剎，　　或現寂然安不動；　或現住于喜足宮，　　或現下生入母胎；　或示住胎、或出胎，　　悉令無量國中見；　或現出家修聖道，　　或現道場成正覺；　或現說法、或涅槃，　　普使十方無不睹。　譬如幻師知幻術，　　在於大眾多所作；　如來智慧亦復然，　　於世間中普現身。　佛住甚深真法性，　　寂滅無相同虛空；　而於第一實義中，　　示現種種所行事。　所住利益有情事，　　皆依法性而得有；　相與無

【現代漢語翻譯】現代漢語譯本大唐于闐三藏沙門尸羅達摩（Śīladharma）于北庭龍興寺翻譯

菩薩法雲地第十之一

凈居天（Śuddhāvāsa）的無數天眾，聽聞此地殊勝的修行；在空中踴躍，心中歡喜，都虔誠地供養佛陀。不可思議的菩薩眾，也在空中無比歡喜；一同燃起最上等的悅意香，普遍薰染眾會，使其清凈。自在天王（Īśvara）與天眾，無數億計在虛空中；普遍散佈天衣供養佛陀，成百上千萬種繽紛落下。天上的眾多婇女，數量無邊，沒有不歡喜供養佛陀的；各自演奏各種美妙的音樂，都用這些話語來讚歎：『如來安坐於一個剎土（kṣetra），一切世界都顯現其身；身相端莊，無量億數，法界廣大，完全充滿。於一個毛孔中放出光明，普遍滅除世間的煩惱黑暗；國土微塵可以數清，這光明的數量卻不可知。有時顯現如來具足各種相好，轉動無上的正法輪（dharma-cakra）；有時顯現諸佛的剎土，有時顯現寂然安住不動；有時顯現住在喜足宮（Tuṣita），有時顯現下生入母胎；有時示現住胎、有時示現出胎，都令無量國土中的眾生見到；有時顯現出家修行聖道，有時顯現道場成就正覺；有時顯現說法、有時顯現涅槃，普遍使十方世界沒有不看到的。譬如幻術師懂得幻術，在大眾中變現出種種事物；如來的智慧也是如此，在世間中普遍顯現其身。佛陀安住于甚深真實的法性（dharma-dhātu），寂滅無相如同虛空；而在第一義諦（paramārtha-satya）中，示現種種所行之事。所安住的利益有情之事，都依法性而得以存在；相與無相，

【English Translation】 English version Translated by Śīladharma, the Tripiṭaka Master from Khotan of the Great Tang Dynasty, at Longxing Temple in Beiting

The Tenth Chapter on the Dharma Cloud Ground of Bodhisattvas, Part One

The countless hosts of Śuddhāvāsa heavens, hearing of the supreme practices in this ground, Leapt in the air with joyful hearts, all reverently making offerings to the Buddha. The inconceivable multitudes of Bodhisattvas, also in the air, were greatly delighted; Together they burned the most excellent pleasing incense, universally perfuming the assembly, making it pure. The Īśvara King and the heavenly hosts, countless billions in the empty space; Universally scattered celestial garments as offerings to the Buddha, hundreds of millions of kinds falling in colorful array. The countless celestial maidens, without exception, joyfully made offerings to the Buddha; Each played various wonderful musical sounds, all using these words to praise: 'The Tathāgata sits peacefully in one kṣetra, yet manifests his body in all worlds; His form is dignified, countless billions, the dharma-dhātu is vast, completely filled. From one pore of his skin, he emits light, universally extinguishing the darkness of worldly afflictions; The dust of lands can be counted, but the number of these lights is unknowable. Sometimes he manifests as the Tathāgata with all his marks and characteristics, turning the unsurpassed dharma-cakra; Sometimes he manifests the kṣetras of all Buddhas, sometimes he manifests as still and unmoving; Sometimes he manifests dwelling in Tuṣita Palace, sometimes he manifests descending to enter a mother's womb; Sometimes he shows dwelling in the womb, sometimes he shows emerging from the womb, all causing beings in countless lands to see; Sometimes he manifests leaving home to cultivate the holy path, sometimes he manifests attaining perfect enlightenment in the bodhimaṇḍa; Sometimes he manifests teaching the Dharma, sometimes he manifests parinirvāṇa, universally causing all in the ten directions to see. Like a magician who knows magic, creating various things among the multitude; The wisdom of the Tathāgata is also like this, universally manifesting his body in the world. The Buddha dwells in the profound and true dharma-dhātu, quiescent and without form, like empty space; Yet in the paramārtha-satya, he manifests various actions. The actions of benefiting sentient beings in which he dwells, all exist according to the dharma-dhātu; Form and formlessness,

相無差別，　　入于究竟皆無相。　若有欲證如來智，　　應離一切妄分別；　有無通達皆平等，　　疾作人天大導師。」　無量無邊天女眾，　　種種言音稱讚已；　身心寂靜共安樂，　　瞻仰如來默然住。　即時菩薩解脫月，　　知諸眾會咸寂靜，　白金剛藏而請言：　　「大無畏者真佛子！　從第九地入第十，　　所有功德諸行相，　及以神通變化事，　　愿為慧者今宣說。」

爾時，金剛藏菩薩告解脫月菩薩言：「佛子！若是菩薩以于如是無量所知能觀察慧，乃至菩薩第九地終，善選抉擇，善備白法，善集無邊資糧之集，已善攝受廣大福智，已證無量大慈大悲，了知世界剖析差別，已入有情界稠林行，以想作意順入佛境，緣力無畏不共佛法，名為已至於一切種，一切智智受灌頂地。佛子！即此菩薩，已能隨順如是智行，預于菩薩灌頂位者，得名無垢大三摩地而現在前，名法界剖析差別三摩地，名莊嚴菩提道場三摩地，名一切種光華三摩地，名海藏莊嚴三摩地，名海印三摩地，名虛空界廣大三摩地，名選擇一切法自性三摩地，名隨一切有情心行三摩地，名現在一切諸佛現前住三摩地而現在前。然此菩薩如是上首百萬阿僧企耶諸三摩地皆現在前，菩薩於此諸三摩地出入自在，於三摩地得善

【現代漢語翻譯】現代漢語譯本諸法之相沒有差別，進入究竟之境都無相。如果有人想要證得如來（Tathagata）的智慧，應當遠離一切虛妄的分別；通達有和無都是平等的，這樣才能迅速成為人天的大導師。無量無邊的天女們，用各種各樣的聲音稱讚之後；身心寂靜，共同安樂，瞻仰著如來，默默地住立。這時，菩薩解脫月（Vimukticandra），知道所有集會的大眾都已寂靜，便對金剛藏（Vajragarbha）菩薩說道：『大無畏的真正佛子！』『從第九地進入第十地，所有功德和修行之相，』『以及神通變化之事，愿您為有智慧的人們宣說。』

這時，金剛藏菩薩告訴解脫月菩薩說：『佛子！如果菩薩以這樣的無量所知能觀察的智慧，乃至菩薩第九地結束，善於選擇決斷，善於準備清凈之法，善於積聚無邊的資糧，已經善於攝受廣大的福德和智慧，已經證得無量的大慈大悲，了知世界剖析的差別，已經進入有情眾生的稠林中修行，以想作意順應進入佛的境界，憑藉力量無所畏懼，不與其他佛法相通，這被稱為已經到達一切種，一切智智受灌頂的地位。佛子！這位菩薩，已經能夠隨順這樣的智慧和修行，預先進入菩薩灌頂的地位，得到名為無垢大三摩地（samadhi）的境界，並且現在顯現，名為法界剖析差別三摩地，名為莊嚴菩提道場三摩地，名為一切種光華三摩地，名為海藏莊嚴三摩地，名為海印三摩地，名為虛空界廣大三摩地，名為選擇一切法自性三摩地，名為隨一切有情心行三摩地，名為現在一切諸佛現前住三摩地，並且現在顯現。然而這位菩薩，像這樣上首的百萬阿僧祇（asamkhya）諸三摩地都現在顯現，菩薩對於這些三摩地出入自在，在三摩地中得到善巧。』

【English Translation】 English version Appearances have no difference; entering the ultimate, all are without appearance. If one desires to attain the wisdom of the Tathagata (如來), one should abandon all false discriminations; Understanding that existence and non-existence are equal, one can quickly become a great guide for humans and gods. Limitless and boundless celestial maidens, having praised with various sounds; Their bodies and minds tranquil, together in joy, gazing upon the Tathagata, they stood in silence. At that time, the Bodhisattva Vimukticandra (解脫月), knowing that all the assemblies were silent, spoke to the Bodhisattva Vajragarbha (金剛藏), saying: 『O fearless, true child of the Buddha!』『From the ninth stage entering the tenth, all merits and aspects of practice,』『as well as the matters of miraculous transformations, may you explain them now for the wise.』

Then, the Bodhisattva Vajragarbha said to the Bodhisattva Vimukticandra: 『O child of the Buddha! If a Bodhisattva, with such immeasurable wisdom capable of observation, until the end of the ninth Bodhisattva stage, is skilled in selecting and deciding, skilled in preparing pure dharmas, skilled in accumulating boundless resources, has already skillfully embraced vast merit and wisdom, has already attained immeasurable great compassion, understands the differences in the analysis of the world, has already entered the dense forest of sentient beings to practice, with thought and intention, conforms to entering the realm of the Buddha, relying on power, fearless, not in common with other Buddha dharmas, this is called having reached the stage of being crowned with all kinds, all-knowing wisdom. O child of the Buddha! This Bodhisattva, already able to conform to such wisdom and practice, having pre-entered the position of Bodhisattva consecration, obtains the state called the Immaculate Great Samadhi (三摩地), and now manifests, called the Samadhi of Analyzing the Differences of the Dharma Realm, called the Samadhi of Adorning the Bodhi Ground, called the Samadhi of All Kinds of Splendor, called the Samadhi of the Ocean Treasury Adornment, called the Samadhi of the Ocean Seal, called the Vast Samadhi of the Space Realm, called the Samadhi of Selecting the Self-Nature of All Dharmas, called the Samadhi of Following the Minds and Practices of All Sentient Beings, called the Samadhi of the Present Abiding of All Buddhas, and now manifests. However, this Bodhisattva, like this, the leading million asankhya (阿僧祇) samadhis all now manifest, the Bodhisattva is free to enter and exit these samadhis, and is skilled in samadhi.』

巧已，乃至現受一切等持所作事業。而此菩薩乃至百萬阿僧企耶三摩地，后名一切智智殊勝，灌頂大三摩地而現在前。此三摩地才現前時，有大寶王蓮花出現，其花量等百萬三千大千世界，以眾妙寶間錯莊嚴，超過一切世間境界，出世善根之所生起，如幻自性，境界所成，依善成立法界影現，非諸天處之所能有。摩訶吠琉璃摩尼寶為莖，無比旃檀王以為其臺，碼瑙為須，閻浮檀金為葉，無量光明，以眾名花之所晃耀，一切妙寶廁填其藏，以無邊際寶網彌覆，以滿百萬三千大千世界微塵數蓮花而為眷屬。爾時，菩薩身相姝妙，與其蓮花正等相稱，即此菩薩一切智智殊勝灌頂大三摩地現在前故，示坐寶王蓮花座上。菩薩適坐於此座已，其大寶王蓮花妙座所有若干蓮花眷屬，亦有爾所菩薩眷屬來坐其上，周匝圍繞此大菩薩，恭敬瞻仰大菩薩身，一一菩薩各得百萬諸三摩地。是大菩薩並其眷屬，一切菩薩適入定時，一切世界咸大震動，一切惡趣皆悉休息，光明遍照一切法界，一切世界周遍嚴凈，諸佛剎中所有言音此皆得聞，所有一切同行菩薩靡不來集，一切世間人、天音樂同時發聲，一切有情悉得安樂，一切諸佛正等覺前，不可思議供養承事同時而轉，十方一切諸佛眾會，皆有證知。所以者何？佛子！菩薩適坐此大寶王蓮花座

已，從兩足下放百萬阿僧企耶光明，普照十方，下至無間大捺洛迦，除滅其苦。從兩膝輪放百萬阿僧企耶光明，普照十方諸傍生趣，除滅其苦。從臍輪中放百萬阿僧企耶光明，普照十方諸琰魔界，除滅其苦。從左右放百萬阿僧企耶光明，普照十方一切人身，除滅其苦。從兩手掌放百萬阿僧企耶光明，普照十方一切諸天及阿素洛所居宮殿。從兩肩上放百萬阿僧企耶光明，普照十方諸聲聞眾。從其項背放百萬阿僧企耶光明，普照十方諸獨覺身。從其面門放百萬阿僧企耶光明，普照十方從初發心乃至九地一切菩薩。從白毫相放百萬阿僧企耶光明，於十方界隱蔽一切諸魔宮殿，並照十方得灌頂位諸大菩薩，照已而住。從其頂上放滿百萬阿僧企耶三千大千世界微塵數光明，普照十方一切諸佛道場眾會，右繞十種諸世間已，住虛空中成就廣大光明網輪，于諸佛前轉大供養，名熾然光耀。從初發心乃至九地，所轉無量諸佛供養，而比於此百倍不及一，千倍、百千倍、俱胝倍、百俱胝倍、千俱胝倍、百千俱胝倍、百千俱胝那庾多倍，不及其一，算計譬喻乃至鄔波尼殺曇分所不能及。從其廣大光明網輪，雨眾妙香、燒香、涂香、末香、花鬘、衣服、幢幡、寶蓋、寶瓔、摩尼寶等莊嚴之具，猶如大云降注大雨，此諸一切超過其餘世間所有，

【現代漢語翻譯】現代漢語譯本然後，從佛的雙足之下放出百萬阿僧祇耶（asaṃkhyeya，意為無數）光明，普照十方世界，下至無間大捺洛迦（Avīci-naraka，意為無間地獄），消除那裡的痛苦。從佛的雙膝輪放出百萬阿僧祇耶光明，普照十方所有傍生趣（tiryak-yoni，意為畜生道），消除那裡的痛苦。從佛的臍輪中放出百萬阿僧祇耶光明，普照十方所有琰魔界（Yamaloka，意為閻羅界），消除那裡的痛苦。從佛的左右放出百萬阿僧祇耶光明，普照十方一切人身，消除那裡的痛苦。從佛的雙手掌放出百萬阿僧祇耶光明，普照十方一切諸天及阿素洛（Asura，意為阿修羅）所居住的宮殿。從佛的雙肩上放出百萬阿僧祇耶光明，普照十方所有聲聞眾。從佛的項背放出百萬阿僧祇耶光明，普照十方所有獨覺身。從佛的面門放出百萬阿僧祇耶光明，普照十方從初發心乃至九地的一切菩薩。從佛的白毫相放出百萬阿僧祇耶光明，在十方世界隱蔽一切諸魔宮殿，並照耀十方得到灌頂位的諸大菩薩，照耀之後光明停留。從佛的頂上放出充滿百萬阿僧祇耶三千大千世界微塵數的光明，普照十方一切諸佛道場眾會，右繞十種世間之後，停留在虛空中成就廣大的光明網輪，在諸佛面前轉為大供養，名為熾然光耀。從初發心乃至九地，所轉無量的諸佛供養，與此相比，百倍不及一，千倍、百千倍、俱胝倍（koṭi，意為千萬）、百俱胝倍、千俱胝倍、百千俱胝倍、百千俱胝那庾多倍（nayuta，意為億），都不及其一，用算計、譬喻乃至鄔波尼殺曇分（upaniṣad，意為奧義書）都無法比擬。從那廣大的光明網輪中，降下各種美妙的香、燒香、涂香、末香、花鬘、衣服、幢幡、寶蓋、寶瓔、摩尼寶等莊嚴之物，猶如大云降下大雨，這一切都超過了世間所有。

【English Translation】 English version Then, from beneath the Buddha's two feet, a million asaṃkhyeya (countless) rays of light were emitted, illuminating the ten directions, reaching down to the Avīci-naraka (the hell of incessant suffering), and extinguishing the suffering there. From the wheels of the Buddha's two knees, a million asaṃkhyeya rays of light were emitted, illuminating all the tiryak-yoni (animal realm) in the ten directions, and extinguishing the suffering there. From the navel wheel of the Buddha, a million asaṃkhyeya rays of light were emitted, illuminating all the Yamaloka (realm of Yama) in the ten directions, and extinguishing the suffering there. From the left and right sides of the Buddha, a million asaṃkhyeya rays of light were emitted, illuminating all human bodies in the ten directions, and extinguishing the suffering there. From the palms of the Buddha's two hands, a million asaṃkhyeya rays of light were emitted, illuminating all the palaces of the devas (gods) and Asuras (demigods) in the ten directions. From the Buddha's two shoulders, a million asaṃkhyeya rays of light were emitted, illuminating all the Śrāvakas (hearers) in the ten directions. From the back of the Buddha's neck, a million asaṃkhyeya rays of light were emitted, illuminating all the Pratyekabuddhas (solitary realizers) in the ten directions. From the face of the Buddha, a million asaṃkhyeya rays of light were emitted, illuminating all the Bodhisattvas from the initial aspiration up to the ninth bhūmi (stage) in the ten directions. From the Buddha's white hair curl (ūrṇā), a million asaṃkhyeya rays of light were emitted, concealing all the palaces of the demons in the ten directions, and illuminating all the great Bodhisattvas who had attained the position of abhiseka (consecration) in the ten directions, and then the light remained. From the top of the Buddha's head, a number of rays of light equal to the dust particles of a million asaṃkhyeya three thousand great thousand worlds were emitted, illuminating all the assemblies in the Buddha's sacred places in the ten directions, and after circumambulating the ten kinds of worlds to the right, they remained in the void, forming a vast network of light, and in front of all the Buddhas, they transformed into a great offering, called the blazing radiance. The immeasurable offerings to the Buddhas made from the initial aspiration up to the ninth bhūmi, compared to this, are not even one hundredth, one thousandth, one hundred thousandth, one koṭi (ten millionth), one hundred koṭi, one thousand koṭi, one hundred thousand koṭi, one hundred thousand koṭi nayuta (hundred million) times, not even one part, and cannot be compared by calculation, analogy, or even the upaniṣad (secret doctrine) portion. From that vast network of light, various wonderful fragrances, incense, perfumes, powders, flower garlands, clothes, banners, canopies, jeweled necklaces, mani jewels, and other ornaments rained down, like great clouds pouring down heavy rain, and all of this surpassed everything else in the world.

皆從出世增上善根力所生起，普及十方一一如來眾會之前，以為供養一切諸佛。若諸有情覺知如是大供養者，此等一切皆于無上正等菩提得不退轉。是諸光明已轉如是供養事畢，已照一切如來眾會，已遍右繞十種世間，從諸如來足下而入。爾時，諸佛及諸菩薩，尋即了知于某世界，某大菩薩成就如是廣大正行到灌頂位。

「佛子！是時十方無量無邊乃至九地諸菩薩眾皆來圍繞，設大供養，一切瞻仰此菩薩時，各獲百萬諸三摩地。當爾之時十方所有已受灌頂諸大菩薩，彼悉皆于金剛莊嚴臆德相中，出一大光明名能摧伏一切魔怨，百萬阿僧企耶光明以為眷屬，普照十方現於無量神通變化。作是事已，入此菩薩金剛莊嚴臆德相中；其光入已，令此菩薩智慧威勢增長，比前過百千倍。

「佛子！爾時十方一切諸佛如來、應供、正遍等覺，皆從眉間白毫相中，出大光明，名具一切智性神通，無數光明以為眷屬。其光普照十方無餘一切世界，右繞十種一切世間，顯示如來廣大遊戲，開悟無量百千俱胝那庾多諸菩薩眾，一切佛剎六種震動，止息一切諸險惡趣死生輪轉，隱蔽一切諸魔宮殿，普示一切如來成道正覺之座，顯示一切諸佛眾會，莊嚴威德普遍照曜，極於法界盡虛空性諸世界已，時大光明還來至此一切菩薩眾會之

【現代漢語翻譯】現代漢語譯本這些光明都從出世的增上善根力量所生起，普遍到達十方每一位如來的集會之前，用來供養一切諸佛。如果眾生覺知到這樣的大供養，那麼他們都將在無上正等菩提中得到不退轉。這些光明已經轉變，完成這樣的供養之後，已經照耀一切如來的集會，已經普遍右繞十種世間，從諸如來的足下進入。那時，諸佛和諸菩薩，立刻就知道在某個世界，某位大菩薩成就了這樣廣大的正行，到達了灌頂的地位。『佛子！』這時，十方無量無邊乃至九地的菩薩眾都來圍繞，設定盛大的供養，一切瞻仰這位菩薩時，各自獲得百萬種三摩地（禪定）。當那時，十方所有已經接受灌頂的各位大菩薩，他們都從金剛莊嚴的胸前德相中，發出一道大光明，名為能摧伏一切魔怨，有百萬阿僧祇（無數）的光明作為眷屬，普遍照耀十方，顯現無量的神通變化。做完這些事後，進入這位菩薩金剛莊嚴的胸前德相中；這光進入后，使這位菩薩的智慧威勢增長，比之前超過百千倍。『佛子！』這時，十方一切諸佛如來、應供、正遍等覺，都從眉間的白毫相中，發出大光明，名為具一切智性神通，無數光明作為眷屬。這光明普遍照耀十方無餘的一切世界，右繞十種一切世間，顯示如來廣大的遊戲神通，開悟無量百千俱胝那由他（極多的數量）的菩薩眾，一切佛剎發生六種震動，止息一切險惡的趣向和生死輪迴，隱藏一切魔的宮殿，普遍顯示一切如來成道正覺的寶座，顯示一切諸佛的集會，莊嚴威德普遍照耀，直到法界盡虛空性的各個世界之後，這時大光明又回到這裡一切菩薩的集會之中。

【English Translation】 English version All these lights arise from the power of superior roots of goodness that transcend the world, reaching before the assemblies of each and every Tathagata in the ten directions, to be offered to all Buddhas. If sentient beings are aware of such great offerings, all of them will attain non-retrogression in unsurpassed, complete, and perfect Bodhi. These lights have transformed, and after completing such offerings, have illuminated all the Tathagata assemblies, have universally circumambulated the ten kinds of worlds, and have entered from beneath the feet of the Tathagatas. At that time, the Buddhas and Bodhisattvas immediately know that in a certain world, a certain great Bodhisattva has accomplished such vast righteous practices and has reached the position of empowerment. 'Buddha-child! At this time, countless Bodhisattvas from the ten directions, even those of the ninth ground, all come to surround and make great offerings. When all gaze upon this Bodhisattva, each obtains a million Samadhis (meditative states). At that time, all the great Bodhisattvas in the ten directions who have received empowerment, each emits a great light from the Vajra-adorned chest mark, named 'Able to Subdue All Demonic Enemies,' with millions of Asankhyeyas (innumerable) of lights as its retinue, universally illuminating the ten directions, manifesting immeasurable miraculous transformations. After doing this, it enters the Vajra-adorned chest mark of this Bodhisattva; after the light enters, it increases the wisdom and power of this Bodhisattva, surpassing the previous by a hundred thousand times. 'Buddha-child! At this time, all the Buddhas, Tathagatas, Arhats, Samyaksambuddhas in the ten directions, all emit great light from the white hair mark between their eyebrows, named 'Possessing All-Knowing Wisdom and Miraculous Powers,' with countless lights as its retinue. This light universally illuminates all the worlds in the ten directions without exception, circumambulates the ten kinds of all worlds, displays the vast miraculous play of the Tathagatas, enlightens countless hundreds of thousands of Kotis (a large number) of Nayutas (a very large number) of Bodhisattvas, causes all Buddha-lands to shake in six ways, stops all dangerous paths and the cycle of birth and death, conceals all the palaces of demons, universally displays the seats of enlightenment where all Tathagatas attain perfect awakening, displays all the assemblies of Buddhas, adorns and illuminates with majestic power, reaching all the worlds of the Dharma realm and the nature of empty space, then this great light returns to the assembly of all Bodhisattvas here.'

上，周匝圍繞，顯示廣大莊嚴事畢，從大菩薩頂上而入，其眷屬光明亦各入彼諸來會坐菩薩頂上。光入之時，彼諸菩薩各得百萬先所未得諸三摩地，是諸光明俱時入此菩薩頂已，則得名為于佛境界已受灌頂，若滿十力則墮正遍等正覺數。

「佛子！譬如轉輪聖王太子，正後所生具足王相。其轉輪王，令此太子坐白象寶妙金之座，張大網幔建大幢幡，華蓋、衣服、然香、散花、末香、花鬘、奏諸音樂，令取四洲四大海水置金瓶內。轉輪聖王手自執瓶灌太子頂，才灌頂已，則墮灌頂剎利王數，若轉具足十善業道，而乃得名轉輪聖王。佛子！菩薩亦復如是，才從諸佛得灌頂已，名為已受智水灌頂，若滿十力則墮正遍等正覺數。佛子！是名菩薩大乘灌頂。為此灌頂菩薩發起無量百千難行之行。菩薩如是受灌頂已，增長無量智慧功德，名為安住法雲地中。

「佛子！菩薩住此法雲地時，知欲界集、色界集、無色界集、有情界集、識界集、有為界集、無為界集、虛空界集、法界集、涅槃界集，皆如實知。了知見行煩惱之集、世界成壞集、聲聞行集、獨覺行集、菩薩行集、佛力無畏不共佛法色身法身集、以一切種一切智智集、示成正覺轉大法輪入滅度集、入一切法分別顯了集。舉要言之，以一切種一切智智集，皆如實知

。又此菩薩以依如是隨智行慧，漸更了知有情變化、業煩惱變化、見行變化、世界變化、法界變化、聲聞變化、獨覺變化、菩薩變化、如來變化，于諸一切變化差別無分別性，皆如實知。

「又此菩薩知佛加持、法加持、僧加持、業加持、煩惱加持、時分加持、愿加持、供養加持、正行加持、劫加持、智加持，皆如實知。

「又此菩薩了知諸佛正等覺者入微細智，所謂：或入行微細智、或入降下受生微細智、或入生微細智、或入遊戲微細智、或入出家微細智、或入成正覺微細智、或入轉法輪微細智、或入加持籌量微細智、或入涅槃微細智、或入法住微細智，此之一切皆如實知。

「又此菩薩了知佛正等覺者所有一切秘密之處，所謂：或身秘密、或語秘密、或心秘密、或時非時籌量秘密、或授菩薩記別秘密、或攝摧伏有情秘密、或乘種種差別秘密、或有情根行差別秘密、或入諸業作用秘密、或行成道覺悟自性秘密，此之一切皆如實知。

「又此菩薩了知諸佛所有一切趣入劫智，所謂：或時一劫入無數劫，或無數劫入於一劫，或有數劫入無數劫，或無數劫入有數劫，或剎那入劫、劫入剎那，或劫入非劫、非劫入劫，或有佛劫入無佛劫、無佛之劫入有佛劫，或入無佛剎、或入有佛剎，或過去劫入未

【現代漢語翻譯】現代漢語譯本：此外，這位菩薩依據這樣的隨順智慧而行，逐漸進一步了知有情（眾生）的變化、業和煩惱的變化、見解和行為的變化、世界的變化、法界（宇宙真理）的變化、聲聞（小乘修行者）的變化、獨覺（辟支佛）的變化、菩薩的變化、如來的變化，對於所有這些變化的差別，都能無分別地如實了知。此外，這位菩薩了知佛的加持、法的加持、僧的加持、業的加持、煩惱的加持、時分的加持、愿的加持、供養的加持、正行的加持、劫的加持、智慧的加持，都能如實了知。此外，這位菩薩了知諸佛正等覺者（圓滿覺悟的佛陀）所入的微細智慧，即：或者入於行（修行）的微細智慧、或者入于降下受生（投胎）的微細智慧、或者入于生的微細智慧、或者入于遊戲（示現）的微細智慧、或者入于出家的微細智慧、或者入于成正覺（成佛）的微細智慧、或者入于轉法輪（說法）的微細智慧、或者入于加持籌量（衡量）的微細智慧、或者入于涅槃（寂滅）的微細智慧、或者入於法住（佛法住世）的微細智慧，所有這些都能如實了知。此外，這位菩薩了知佛正等覺者所有的一切秘密之處，即：或者身秘密、或者語秘密、或者心秘密、或者時非時籌量秘密、或者授菩薩記別（預言成佛）秘密、或者攝摧伏有情（度化眾生）秘密、或者乘種種差別（教法）秘密、或者有情根行差別秘密、或者入諸業作用秘密、或者行成道覺悟自性秘密，所有這些都能如實了知。此外，這位菩薩了知諸佛所有的一切趣入劫智，即：或者一時劫入無數劫，或者無數劫入於一劫，或者有數劫入無數劫，或者無數劫入有數劫，或者剎那（極短時間）入劫、劫入剎那，或者劫入非劫、非劫入劫，或者有佛劫入無佛劫、無佛之劫入有佛劫，或者入無佛剎（沒有佛陀的國土）、或者入有佛剎（有佛陀的國土），或者過去劫入未來劫，或者未來劫入過去劫，所有這些都能如實了知。

【English Translation】 English version: Furthermore, this Bodhisattva, relying on such wisdom that accords with understanding, gradually comes to know the transformations of sentient beings, the transformations of karma and afflictions, the transformations of views and practices, the transformations of the world, the transformations of the Dharma realm, the transformations of Śrāvakas (Hearers), the transformations of Pratyekabuddhas (Solitary Buddhas), the transformations of Bodhisattvas, and the transformations of Tathāgatas. Regarding all these differences in transformations, they know them as they truly are, without any discrimination. Furthermore, this Bodhisattva knows the blessings of the Buddha, the blessings of the Dharma, the blessings of the Sangha, the blessings of karma, the blessings of afflictions, the blessings of time, the blessings of vows, the blessings of offerings, the blessings of right practice, the blessings of kalpas, and the blessings of wisdom, all as they truly are. Furthermore, this Bodhisattva knows the subtle wisdom that the Buddhas, the Perfectly Enlightened Ones, enter into, namely: either entering into the subtle wisdom of practice, or entering into the subtle wisdom of descending to take birth, or entering into the subtle wisdom of birth, or entering into the subtle wisdom of play (manifestation), or entering into the subtle wisdom of renunciation, or entering into the subtle wisdom of attaining perfect enlightenment, or entering into the subtle wisdom of turning the wheel of Dharma, or entering into the subtle wisdom of blessing and deliberation, or entering into the subtle wisdom of Nirvana, or entering into the subtle wisdom of the abiding of the Dharma. All of these they know as they truly are. Furthermore, this Bodhisattva knows all the secret aspects of the Buddhas, the Perfectly Enlightened Ones, namely: either the secret of body, or the secret of speech, or the secret of mind, or the secret of deliberation of time and non-time, or the secret of bestowing predictions of Buddhahood upon Bodhisattvas, or the secret of gathering and subduing sentient beings, or the secret of various different vehicles (teachings), or the secret of the differences in the faculties and practices of sentient beings, or the secret of entering into the functions of various karmas, or the secret of the nature of the path to enlightenment and awakening. All of these they know as they truly are. Furthermore, this Bodhisattva knows all the ways in which the Buddhas enter into the wisdom of kalpas, namely: either one kalpa entering into countless kalpas, or countless kalpas entering into one kalpa, or a number of kalpas entering into countless kalpas, or countless kalpas entering into a number of kalpas, or a kṣaṇa (instant) entering into a kalpa, or a kalpa entering into a kṣaṇa, or a kalpa entering into a non-kalpa, or a non-kalpa entering into a kalpa, or a kalpa with a Buddha entering into a kalpa without a Buddha, or a kalpa without a Buddha entering into a kalpa with a Buddha, or entering into a Buddha-less land, or entering into a land with a Buddha, or a past kalpa entering into a future kalpa, or a future kalpa entering into a past kalpa. All of these they know as they truly are.

來現在、現在劫入過去未來、未來劫入過去現在，或長劫入短劫、短劫入長劫，或短劫入非短劫、非短劫入短劫，一切劫中入相所作，此之一切皆如實知。

「又此菩薩了知諸佛正等覺者所有入智，所謂：或入愚道智，或入微塵智，或入剎土身正覺智，或入有情身心正覺智，或入一切處隨順正覺智，或入示現亂行智，或入示現順行智，或入示現逆行智，或入示現思議不思議世間可了不可了行智，或入示現聲聞所知、獨覺所知、菩薩所知、如來所知行智，此之一切皆如實知。佛子，諸佛如來智廣無量，於此地中菩薩入智亦無有量。

「佛子！複次，菩薩如是隨順此地之行，逮得菩薩不可思議解脫、無障礙解脫、清凈抉擇解脫、普門顯發解脫、如來藏解脫、隨順無礙輪解脫、隨三世行解脫、法界藏解脫、解脫輪光耀解脫、無餘境界解脫。佛子！菩薩安住於此第十法雲地中，此十解脫而為上首，逮得無量無數百千諸解脫門，如是逮得乃至無量無數百千諸三摩地，無量無數百千陀羅尼，逮得無量無數百千神通引發。

「佛子！此菩薩成就如是隨智行慧，隨順無量善巧念力，十方無量諸佛如來，所有無量大法光明、大法照耀、大法之云，此一剎那瞬息須臾，皆能堪任、咸能領納、悉能攝受、普能任持。佛子！

【現代漢語翻譯】現代漢語譯本：

『能夠如實了知現在的時間進入過去和未來，過去和未來的時間進入現在；或者長的時間進入短的時間，短的時間進入長的時間；或者短的時間進入非短的時間，非短的時間進入短的時間。所有時間相互進入所產生的現象，這一切都如實知曉。』『此外，這位菩薩還了知諸佛正等覺者所具有的入智，包括：進入愚癡之道之智，進入微塵之智，進入剎土之身的正覺之智，進入有情身心的正覺之智，進入一切處隨順的正覺之智，進入示現混亂行為之智，進入示現順應行為之智，進入示現違逆行為之智，進入示現可思議和不可思議世間可瞭解和不可瞭解的行為之智，進入示現聲聞所知、獨覺所知、菩薩所知、如來所知的行為之智。這一切都如實知曉。佛子，諸佛如來的智慧廣大無量，在此地中菩薩所入的智慧也同樣無量。』『佛子！再者，菩薩如此隨順此地的修行，獲得菩薩不可思議的解脫、無障礙的解脫、清凈抉擇的解脫、普門顯發的解脫、如來藏的解脫、隨順無礙輪的解脫、隨三世行的解脫、法界藏的解脫、解脫輪光耀的解脫、無餘境界的解脫。佛子！菩薩安住于這第十法雲地中，以這十種解脫為首，獲得無量無數百千種解脫門，如此獲得乃至無量無數百千種三摩地（samadhi，禪定），無量無數百千種陀羅尼（dharani，總持），獲得無量無數百千種神通引發。』『佛子！這位菩薩成就如此隨智行慧，隨順無量善巧的念力，十方無量諸佛如來所有無量大法光明、大法照耀、大法之云，在這一剎那、瞬息、須臾之間，都能堪任、都能領納、都能攝受、都能普遍任持。佛子！』

【English Translation】 English version:

'To truly know how the present time enters the past and future, and how the past and future time enters the present; or how long periods of time enter short periods, and short periods enter long periods; or how short periods enter non-short periods, and non-short periods enter short periods. All phenomena arising from the interpenetration of time, all of this is truly known.' 'Furthermore, this Bodhisattva understands all the wisdom of entry possessed by the Buddhas, the Perfectly Enlightened Ones, including: the wisdom of entering the path of ignorance, the wisdom of entering the minute particles, the wisdom of entering the perfect enlightenment of the body of a Buddha-land, the wisdom of entering the perfect enlightenment of the minds and bodies of sentient beings, the wisdom of entering the perfect enlightenment that accords with all places, the wisdom of entering the manifestation of chaotic conduct, the wisdom of entering the manifestation of compliant conduct, the wisdom of entering the manifestation of contrary conduct, the wisdom of entering the manifestation of conceivable and inconceivable worldly conduct that can and cannot be understood, the wisdom of entering the manifestation of conduct known by Sravakas (hearers), Pratyekabuddhas (solitary realizers), Bodhisattvas, and Tathagatas (Buddhas). All of this is truly known. Child of Buddha, the wisdom of the Buddhas, the Tathagatas, is vast and immeasurable, and the wisdom entered by the Bodhisattvas in this stage is also immeasurable.' 'Child of Buddha! Moreover, the Bodhisattva, by thus following the practices of this stage, attains the Bodhisattva's inconceivable liberation, unobstructed liberation, pure decisive liberation, universally manifested liberation, Tathagatagarbha (Buddha-nature) liberation, liberation that accords with the unobstructed wheel, liberation that accords with the three periods of time, liberation of the Dharma-realm treasury, liberation of the radiant light of the wheel of liberation, and liberation of the realm without remainder. Child of Buddha! The Bodhisattva, abiding in this tenth Dharma Cloud stage, with these ten liberations as the foremost, attains immeasurable, countless hundreds of thousands of gates of liberation, and thus attains immeasurable, countless hundreds of thousands of samadhis (meditative absorptions), immeasurable, countless hundreds of thousands of dharanis (mantras), and attains the arising of immeasurable, countless hundreds of thousands of supernormal powers.' 'Child of Buddha! This Bodhisattva, having perfected such wisdom of practice that accords with knowledge, and following immeasurable skillful powers of mindfulness, is able to bear, receive, embrace, and universally uphold all the immeasurable great Dharma light, great Dharma illumination, and great Dharma clouds of all the immeasurable Buddhas, the Tathagatas, in the ten directions, in a single instant, a moment, a short while. Child of Buddha!'

譬如娑伽羅云注大水聚，此除大海餘地方所不能堪任領納、不能攝受、不能任持。諸佛所有入佛秘藏，所謂：大法光明、大法照曜、大法之云，此諸有情，諸聲聞眾，一切獨覺，並從初地至第九地一切菩薩，不能堪任、不能領納、不能攝受、不能任持，亦復如是。菩薩住此法雲地中，此之一切皆能堪任、咸能領納、悉能攝受、普能任持。佛子！譬如大海一大龍王所注大雨，皆能堪任、皆能領納、悉能攝受、普能任持。若二、若三乃至無量諸大龍王，同一剎那瞬息須臾，所注大雨，皆能堪任、咸能領納、悉能攝受、普能任持。所以者何？大海無量縱廣寬故。佛子！菩薩住此法雲地中，亦復如是，於一佛前無量法明、法照、法雲，剎那瞬息須臾皆能堪任、領納、攝受、任持。若二若三乃至無量諸如來前，無量法明，法照，法雲，剎那瞬息須臾皆能堪任、領納、攝受、任持，是故此地名為法雲。」

解脫月菩薩言：「唯佛子！豈能算數此地菩薩，于剎那頃瞬息須臾，能幾佛所，堪任、領納、攝受、任持大法光明、大法照曜、大法雲耶？」

金剛藏菩薩言：「佛子！不可以算數宣說此事。此地菩薩能于若干諸如來所，于剎那頃瞬息須臾，堪能、領納、攝受、任持大法光明、大法照曜、大法之云，然為仁者當說譬喻

【現代漢語翻譯】現代漢語譯本：譬如娑伽羅（Sāgara，意為大海）的云聚集降下大水，除了大海以外，其他地方都不能承受、不能容納、不能接納、不能保持。諸佛所擁有的入佛秘密寶藏，即所謂的大法光明、大法照耀、大法之云，這些對於一切有情眾生、一切聲聞眾、一切獨覺，以及從初地到第九地的一切菩薩來說，都不能承受、不能容納、不能接納、不能保持，也是如此。菩薩安住於此法雲地中，這一切都能承受、都能容納、都能接納、都能保持。佛子！譬如大海能承受一條大龍王所降下的大雨，都能容納、都能接納、都能保持。如果兩條、三條乃至無數條大龍王，在同一剎那、瞬間、須臾之間所降下的大雨，都能承受、都能容納、都能接納、都能保持。這是為什麼呢？因為大海無量無邊、寬廣遼闊的緣故。佛子！菩薩安住於此法雲地中，也是如此，在一位佛前所顯現的無量法明、法照、法雲，在剎那、瞬間、須臾之間都能承受、容納、接納、保持。如果是在兩位、三位乃至無數位如來前，所顯現的無量法明、法照、法雲，在剎那、瞬間、須臾之間都能承受、容納、接納、保持，所以此地名為法雲地。解脫月菩薩問道：『佛子！難道能夠計算出此地菩薩，在剎那、瞬間、須臾之間，能在多少佛所，承受、容納、接納、保持大法光明、大法照耀、大法之云嗎？』金剛藏菩薩回答說：『佛子！不能用算數來宣說此事。此地菩薩能在若干如來處，在剎那、瞬間、須臾之間，能夠承受、容納、接納、保持大法光明、大法照耀、大法之云，然而爲了你，我應當說個比喻。』

【English Translation】 English version: For example, when the clouds of Sāgara (meaning the ocean) gather and pour down great waters, no place other than the ocean can bear, contain, receive, or hold them. The secret treasures of the Buddhas, namely the great light of Dharma, the great illumination of Dharma, and the great clouds of Dharma, are such that all sentient beings, all Śrāvakas (hearers), all Pratyekabuddhas (solitary realizers), and all Bodhisattvas from the first to the ninth Bhūmi (ground), cannot bear, contain, receive, or hold them. It is the same. When a Bodhisattva dwells in this Dharma Cloud Bhūmi, they can bear, contain, receive, and hold all of these. O son of Buddha! Just as the great ocean can bear, contain, receive, and hold the great rain poured down by a single great dragon king, so too, if two, three, or even countless great dragon kings pour down great rain in the same instant, moment, or short while, the ocean can bear, contain, receive, and hold it all. Why is this? Because the ocean is immeasurable in its breadth and vastness. O son of Buddha! When a Bodhisattva dwells in this Dharma Cloud Bhūmi, it is the same. Before one Buddha, the immeasurable light of Dharma, illumination of Dharma, and clouds of Dharma, in an instant, moment, or short while, they can bear, contain, receive, and hold them. If before two, three, or even countless Tathāgatas, the immeasurable light of Dharma, illumination of Dharma, and clouds of Dharma appear, in an instant, moment, or short while, they can bear, contain, receive, and hold them. Therefore, this Bhūmi is called the Dharma Cloud Bhūmi. Bodhisattva Vimukticandra (Liberated Moon) said, 'O son of Buddha! Can it be calculated how many Buddhas this Bodhisattva of this Bhūmi can, in an instant, moment, or short while, bear, contain, receive, and hold the great light of Dharma, the great illumination of Dharma, and the great clouds of Dharma?' Bodhisattva Vajragarbha (Diamond Womb) replied, 'O son of Buddha! This matter cannot be declared by calculation. This Bodhisattva of this Bhūmi can, in an instant, moment, or short while, bear, contain, receive, and hold the great light of Dharma, the great illumination of Dharma, and the great clouds of Dharma in the presence of many Tathāgatas. However, for your sake, I shall give an analogy.'

。佛子！譬如十方百萬俱胝那庾多不可說佛剎微塵等諸世界中所有無餘諸有情界，其中設有隨一有情，已得最上聞持總持為佛侍者，聲聞眾中多聞上首，猶如金剛蓮花上佛、如來、應供、正等覺所大勝苾芻。此一有情，設得成就如是多聞善巧力持，如一有情，于彼無餘諸世界中一切有情，設亦成就如是多聞陀羅尼力，然一有情所受之法余不重受。佛子！于意云何？彼諸有情多聞善巧寧無量不？」

解脫月菩薩言：「佛子！彼諸有情多聞善巧甚多無量。」

金剛藏菩薩言：「佛子！今當告汝令得解了。菩薩安住於法云地，於一佛所一剎那頃，所任、所領、所攝、所持，名三世法界藏大法光明、法照、法雲。比此大法光明照云任持善巧，於前爾所世界有情多聞善巧，百倍不及一，千倍、百千倍、俱胝倍、百俱胝倍、千俱胝倍、百千俱胝倍、百千俱胝那庾多倍，不及其一；算計譬喻乃至鄔波尼殺曇倍所不能及。如一佛所，如是十方如前所說諸世界中，所有若干微塵之數，爾所如來正等覺所，復過此數無量無邊諸如來所，所有三世法界藏大法光明、法照、法雲，此等皆能一剎那頃瞬息須臾堪任、領納、攝受、任持，是故此地名為法雲。

「複次，佛子！菩薩安住法雲地已，從此願力起大悲云、震大法雷，神

【現代漢語翻譯】現代漢語譯本：佛子！譬如在十方百萬俱胝那由他不可說佛剎微塵數的世界中，所有一切有情眾生，假設其中有一個有情，已經獲得了最上等的聞持總持（能夠記住並理解佛法）的能力，作為佛的侍者，在聲聞眾中是多聞第一，就像金剛蓮花上佛（指佛陀）一樣，如來、應供、正等覺所讚歎的大勝比丘。這個有情，假設成就瞭如此多聞善巧的記憶和理解能力，如同一個有情，在那些所有世界中的一切有情，假設也都成就瞭如此多聞陀羅尼（總持）的力量，然而一個有情所接受的佛法，其他有情不會重複接受。佛子！你認為如何？那些有情的多聞善巧難道不是無量的嗎？解脫月菩薩說：『佛子！那些有情的多聞善巧非常多，是無量的。』金剛藏菩薩說：『佛子！我現在告訴你，讓你明白。菩薩安住在法雲地（菩薩修行的一個階段），在一尊佛的處所，一剎那間，所承擔、所領悟、所攝取、所持有的，名為三世法界藏大法光明、法照、法雲。相比于這種大法光明照云的承擔和善巧，之前所說的那些世界有情的多聞善巧，一百倍也比不上它的一，千倍、百千倍、俱胝倍、百俱胝倍、千俱胝倍、百千俱胝倍、百千俱胝那由他倍，都比不上它的一；用算計、比喻，乃至鄔波尼殺曇倍（古印度的一種計數單位）都無法比擬。就像在一尊佛的處所，這樣在十方如前所說的那些世界中，所有如微塵數量的佛，以及超過這個數量的無量無邊的如來處所，所有三世法界藏大法光明、法照、法雲，這些都能夠在一剎那間、瞬間、須臾之間承擔、領納、攝受、任持，因此這個地稱為法雲。』『再者，佛子！菩薩安住在法雲地之後，從此願力生起大悲云，震大法雷，神』

【English Translation】 English version: 'Buddha's child! For example, in all the worlds, as numerous as the dust particles in a hundred million kotis of nayutas of inexpressible Buddha-lands in the ten directions, among all sentient beings, suppose there is one sentient being who has already attained the supreme power of hearing and retaining all teachings (Dharani), serving as the Buddha's attendant, and being the foremost in learning among the Sravakas, like the great victorious Bhikshu praised by the Buddha, Tathagata, Arhat, Samyaksambuddha, on the golden lotus. This one sentient being, suppose he has achieved such great learning and skillful retention, and suppose all sentient beings in all those worlds have also achieved such power of learning and Dharani, yet the Dharma received by one sentient being is not repeated by others. Buddha's child! What do you think? Is the learning and skill of those sentient beings not immeasurable?' Bodhisattva Liberation Moon said: 'Buddha's child! The learning and skill of those sentient beings are very vast and immeasurable.' Bodhisattva Vajragarbha said: 'Buddha's child! Now I will tell you so that you may understand. When a Bodhisattva dwells in the Dharma Cloud Ground (a stage of Bodhisattva practice), in one moment at the place of one Buddha, what he undertakes, comprehends, gathers, and holds is called the Great Dharma Light, Dharma Illumination, and Dharma Cloud of the Treasury of the Dharma Realm of the Three Times. Compared to this skillful undertaking of the Great Dharma Light and Cloud, the learning and skill of the sentient beings in the aforementioned worlds are not even one-hundredth of it, not even one-thousandth, one-hundred-thousandth, one koti-fold, one hundred koti-fold, one thousand koti-fold, one hundred thousand koti-fold, one hundred thousand koti nayuta-fold, not even one part of it; it cannot be compared by calculation, analogy, or even upanishad-fold (an ancient Indian unit of counting). Just as at the place of one Buddha, so in the ten directions, in all the worlds as numerous as dust particles, and in the places of countless Buddhas exceeding that number, all the Great Dharma Light, Dharma Illumination, and Dharma Cloud of the Treasury of the Dharma Realm of the Three Times, all these can be undertaken, comprehended, gathered, and held in one moment, in an instant, in a short while, therefore this ground is called the Dharma Cloud.' 'Furthermore, Buddha's child! After a Bodhisattva dwells in the Dharma Cloud Ground, from this power of aspiration arises the Great Cloud of Compassion, thundering the Great Dharma Thunder, with divine'

通無畏電光暉昱，大光明風迅轉遐布，以大福智厚霧彌覆，現種種身叆叇旋還；發大法吼駭蹙魔軍，於一剎那瞬息須臾普遍十方，於前所說諸世界中微塵數等，復過此數。普覆無量百千俱胝那庾多世界，澍大無比甘露法雨，殄息有情無知所起眾惑塵焰，令隨意樂善根稼穡增長成熟，是故此地名為法雲。

「複次，佛子！菩薩住此法雲地中，於一世界處睹史多天宮為首，降下、入胎、住生、出家、成道、受請轉大法輪、歸大涅槃，隨所應度有情意樂，示現種種一切佛事，若二、若三乃至如上諸世界中，所有微塵復過此數，無量百千俱胝那庾多諸世界中，處睹史多天宮為首，乃至示入大般涅槃，隨所應度有情意樂，示現種種一切佛事。菩薩如是得智自在極善抉擇，大智神通隨自心欲，能以狹小世界示現寬廣，寬廣世界示現狹小；復隨心欲雜染世界示為清凈，清凈世界示為雜染；如是廣大無量粗細，亂住、正住、覆仰住等，一切世界自在力故，皆能引發彼彼示現。或此菩薩隨其心欲，於一塵中置一世界，周遍乃至輪圍山際，微塵不增世界不減，然彼作用悉令顯現。或復於一微塵之中，置二、置三、四、五乃至不可說世界，一一世界皆悉周備，各各乃至輪圍山際，而彼微塵體相如本，于中世界悉得明現。或隨心欲，於一

【現代漢語翻譯】現代漢語譯本：通達無畏的電光般的光輝閃耀，大光明如風般迅速傳播到遙遠的地方，以廣大的福德和智慧，像濃霧一樣覆蓋一切，顯現種種身形，飄忽不定地旋轉往還；發出大法的吼聲，使魔軍驚恐退縮，在一剎那、瞬間、須臾之間，普遍到達十方，在前面所說的那些世界中，像微塵數一樣多，甚至超過這個數量。普遍覆蓋無量百千俱胝那由他世界，降下無比甘露般的法雨，消滅有情眾生因無知而產生的各種迷惑和塵垢，使他們隨心所愿，善根的莊稼得以增長成熟，因此這個地方被稱為法雲地。『再者，佛子！菩薩安住在這法雲地中，在一個世界中，以兜率天宮為首，示現降生、入胎、安住、出生、出家、成道、接受邀請轉大法輪、迴歸大涅槃，隨著所應度化的有情眾生的意願，示現種種一切佛事，如果是在兩個、三個乃至像上面所說的那些世界中，所有微塵數甚至超過這個數量，在無量百千俱胝那由他諸世界中，以兜率天宮為首，乃至示現進入大般涅槃，隨著所應度化的有情眾生的意願，示現種種一切佛事。菩薩像這樣獲得智慧自在，極其善於決斷選擇，以大智慧神通隨心所欲，能將狹小的世界示現為寬廣，將寬廣的世界示現為狹小；又隨心所欲，將雜染的世界示現為清凈，將清凈的世界示現為雜染；像這樣廣大無量、粗細、亂住、正住、覆仰住等，一切世界因為自在的力量，都能引發種種示現。或者這位菩薩隨其心意，在一粒微塵中放置一個世界，周遍乃至輪圍山際，微塵沒有增加，世界也沒有減少，然而其中的作用都能夠顯現。或者又在一粒微塵之中，放置兩個、三個、四個、五個乃至不可說的世界，每一個世界都完全具備，各自都到達輪圍山際，而那微塵的體相仍然如原來一樣，其中的世界都能夠清晰地顯現。或者隨心所欲，在一'

【English Translation】 English version: Illuminating with the fearless radiance of lightning, the great light swiftly spreads afar like the wind, covering all with vast merit and wisdom like a dense fog, manifesting various forms, swirling and returning; uttering the great Dharma roar, causing the demon armies to shrink back in fear, in an instant, a moment, a short while, pervading the ten directions, in the worlds previously mentioned, as numerous as dust particles, even exceeding that number. Universally covering immeasurable hundreds of thousands of kotis of nayutas of worlds, pouring down the incomparable nectar-like rain of Dharma, extinguishing the various confusions and defilements arising from the ignorance of sentient beings, enabling them to grow and mature the crops of good roots according to their wishes, therefore this place is called the Dharma Cloud Ground. 『Furthermore, sons of the Buddha! Bodhisattvas abiding in this Dharma Cloud Ground, in one world, with the Tusita Heaven Palace as the starting point, manifest descent, entering the womb, abiding, birth, renunciation, enlightenment, accepting the invitation to turn the great Dharma wheel, and returning to the great Nirvana, according to the inclinations of the sentient beings to be liberated, manifesting all kinds of Buddha activities, whether in two, three, or even in the worlds mentioned above, as numerous as dust particles, even exceeding that number, in immeasurable hundreds of thousands of kotis of nayutas of worlds, with the Tusita Heaven Palace as the starting point, even manifesting entry into the great Parinirvana, according to the inclinations of the sentient beings to be liberated, manifesting all kinds of Buddha activities. Bodhisattvas, having thus attained wisdom and freedom, being extremely skilled in discernment and choice, with great wisdom and supernatural powers, according to their wishes, can manifest a small world as vast, and a vast world as small; and according to their wishes, manifest a defiled world as pure, and a pure world as defiled; in this way, vast and immeasurable, coarse and fine, chaotic, upright, inverted, and other states, all worlds, due to the power of freedom, can evoke various manifestations. Or this Bodhisattva, according to their wish, places a world within a single dust particle, pervading even to the edge of the Cakravada Mountains, the dust particle does not increase, and the world does not decrease, yet the functions within are all able to manifest. Or again, within a single dust particle, places two, three, four, five, or even unspeakable worlds, each world being fully complete, each reaching to the edge of the Cakravada Mountains, while the form of the dust particle remains as it was, and the worlds within are all able to be clearly manifested. Or according to their wish, in one'

世界中示二世界莊嚴之事，乃至示現於不可說世界莊嚴。或隨心欲，能以一世界莊嚴之事示二世界中，乃至示現於不可說諸世界中。復隨樂欲，乃至於不可說諸世界中所有有情，此之一切悉能示現，於一世界而於有情無所逼惱。復隨樂欲，一世界中所有若干諸有情界，此之示現於不可說諸世界中，而於有情無所逼惱。復隨意欲，於一毛道示現一佛境界莊嚴，乃至示現於不可說一切諸佛境界莊嚴。復隨心欲，於一剎那瞬息須臾，化不可說諸世界中微塵數身，於一一身示現若干微塵數手，以此諸手慇勤供養十方諸佛，以一一手各持殑伽沙數花奩，以散諸佛，香篋、花鬘、涂香、末香、衣服、寶蓋、幢幡一切諸莊嚴具，皆亦如是。於一一身，復示爾所微塵數頭，一一頭中加持爾所微塵數舌，以此諸舌稱讚十方諸佛功德。復於一一心念之間遍歷十方，於心念頃普遍十方，示成正覺乃至涅槃，加持國土莊嚴之事，於三世中示無量身。或於自身示有無量諸佛世尊，無量無邊佛剎莊嚴，于自身中能示一切世界成壞，從一毛孔隨欲引出一切風輪，而於有情無所惱害。復隨心欲，無邊世界示一大海，此海水中現大蓮花，其光嚴飾遍滿無量無邊世界，于中示現大菩提樹莊嚴之事，乃至示成以一切種勝妙相應一切智性。或於自身現十方界一切

【現代漢語翻譯】現代漢語譯本在世界中示現兩個世界的莊嚴景象，乃至示現於不可說世界那樣的莊嚴。或者隨心所欲，能以一個世界的莊嚴景象示現於兩個世界中，乃至示現於不可說的一切世界中。又隨其意願，乃至在不可說的一切世界中所有的有情，這一切都能在一個世界中示現，而對於有情沒有任何逼迫惱害。又隨其意願，一個世界中所有若干的有情界，將其示現於不可說的一切世界中，而對於有情沒有任何逼迫惱害。又隨其意願，在一根毛孔中示現一個佛的境界莊嚴，乃至示現於不可說的一切諸佛的境界莊嚴。又隨心所欲，在一剎那、瞬息、須臾之間，化現不可說諸世界中微塵數的身，在每一個身中示現若干微塵數的手，用這些手慇勤地供養十方諸佛，每一隻手都拿著恒河沙數的花盒，用來散佈諸佛，香盒、花鬘、涂香、末香、衣服、寶蓋、幢幡一切莊嚴的器具，也都像這樣。在每一個身中，又示現那麼多的微塵數的頭，每一個頭中加持那麼多的微塵數的舌頭，用這些舌頭稱讚十方諸佛的功德。又在每一個心念之間遍歷十方，在心念的瞬間普遍到達十方，示現成正覺乃至涅槃，加持國土莊嚴的事情，在三世中示現無量的身。或者在自身示現有無量的諸佛世尊，無量無邊的佛剎莊嚴，在自身中能示現一切世界的成住壞空，從一個毛孔中隨心所欲地引出一切風輪，而對於有情沒有任何惱害。又隨心所欲，無邊的世界示現一個大海，這大海的水中出現大蓮花，其光芒裝飾遍滿無量無邊的世界，在其中示現大菩提樹莊嚴的事情，乃至示現成就一切種殊勝美妙相應的一切智性。或者在自身顯現十方世界的一切

【English Translation】 English version In the world, manifesting the adornments of two worlds, even manifesting the adornments of ineffable worlds. Or, according to one's wish, one can manifest the adornments of one world in two worlds, even in all ineffable worlds. Furthermore, according to one's desire, all sentient beings in all ineffable worlds can be manifested in one world, without causing any distress to those beings. Moreover, according to one's desire, all the various realms of sentient beings in one world can be manifested in all ineffable worlds, without causing any distress to those beings. Again, according to one's wish, in one pore, one can manifest the adornments of a Buddha's realm, even manifesting the adornments of all ineffable Buddhas' realms. Furthermore, according to one's wish, in a single moment, instant, or short while, one can transform into as many bodies as there are dust particles in ineffable worlds. In each body, one can manifest as many hands as there are dust particles. With these hands, one can diligently make offerings to the Buddhas of the ten directions, each hand holding as many flower containers as there are sands in the Ganges River, scattering them to the Buddhas, along with incense boxes, flower garlands, scented ointments, powdered incense, clothing, jeweled canopies, banners, and all other adornments. In each body, one can also manifest as many heads as there are dust particles, and in each head, one can empower as many tongues as there are dust particles. With these tongues, one can praise the merits of the Buddhas of the ten directions. Furthermore, in each thought, one can traverse the ten directions, and in a moment of thought, one can pervade the ten directions, manifesting the attainment of perfect enlightenment and even Nirvana, empowering the adornments of the lands, and manifesting countless bodies in the three times. Or, in one's own body, one can manifest countless Buddhas, countless and boundless Buddha-lands' adornments. In one's own body, one can manifest the formation, existence, destruction, and emptiness of all worlds. From one pore, one can, according to one's wish, draw forth all wind wheels, without causing any harm to sentient beings. Moreover, according to one's wish, one can manifest a vast ocean in boundless worlds. In the water of this ocean, large lotus flowers appear, their light adorning countless and boundless worlds. Within them, one can manifest the adornments of the great Bodhi tree, even manifesting the attainment of all-knowing wisdom that is in accordance with all kinds of supreme and wonderful qualities. Or, in one's own body, one can manifest all of the ten directions

光明摩尼寶珠，日、月、星、宿、云、電等光靡不皆現；以口噓氣能動十方無量世界，而不令彼有情驚怖。復現十方風災、火災及以水災，隨意隨欲悉能加持一切有情色身嚴好。或自身中示現佛身，或佛身中示現自身，或佛身中現已剎土，或已剎土示現佛身。佛子！菩薩安住法雲地已，能現如是及余無量百千俱胝那庾多數神變遊戲。」

佛說十地經卷第八大正藏第 10 冊 No. 0287 佛說十地經

佛說十地經卷第九

大唐于闐三藏沙門尸羅達摩于北庭龍興寺譯

菩薩法雲地之餘

爾時，會中一類菩薩、天、龍、藥叉、健達縛、阿素洛、揭路茶、緊捺洛、牟呼洛伽、釋、梵、護世、摩醯首羅、凈居天眾，各起是念：「若時菩薩神通行相智力境界如是無量，佛復云何？」

爾時，解脫月菩薩，知諸眾會心所念已，白金剛藏菩薩言：「佛子！今此大眾，聞其菩薩神通智力墮在疑網。善哉！仁者！為斷彼疑，當少示現菩薩神變莊嚴之事。」

爾時，金剛藏菩薩即入示現一切佛剎體性菩薩三摩地。時金剛藏菩提薩埵，入此示現一切佛剎體性菩薩三摩地已，時彼一切天、龍、藥叉、健達縛、阿素洛、釋、梵、護世、摩醯首羅、凈居天眾，皆見自身在金剛藏菩薩身內；

【現代漢語翻譯】現代漢語譯本光明摩尼寶珠（能發出光芒的寶珠），能顯現日、月、星辰、星宿、雲彩、閃電等各種光芒；用口呼氣能震動十方無量世界，卻不使那裡的眾生感到驚恐。又能顯現十方世界的風災、火災以及水災，隨心所欲地加持一切有形之物，使其莊嚴美好。有時在自身中示現佛身，有時在佛身中示現自身，有時在佛身中顯現佛土，有時在佛土中示現佛身。佛子！菩薩安住於法云地之後，能顯現如此以及其他無量百千俱胝那由他（極大的數量單位）的神通變化遊戲。」

《佛說十地經》卷第八大正藏第10冊 No. 0287 《佛說十地經》

《佛說十地經》卷第九

大唐于闐三藏沙門尸羅達摩于北庭龍興寺譯

菩薩法雲地之餘

當時，法會中有一類菩薩、天、龍、藥叉（夜叉，一種守護神）、健達縛（香神）、阿素洛（阿修羅，一種好戰的神）、揭路茶（迦樓羅，一種金翅鳥神）、緊捺洛（緊那羅，一種歌神）、牟呼洛伽（摩睺羅伽，一種大蟒神）、釋（帝釋天）、梵（梵天）、護世（護世四天王）、摩醯首羅（大自在天）、凈居天眾，各自心中生起這樣的念頭：『如果菩薩的神通、行相、智慧、力量的境界如此無量，那麼佛又會是怎樣的呢？』

這時，解脫月菩薩，知道大眾心中所想，就對金剛藏菩薩說：『佛子！現在這些大眾，聽聞菩薩的神通智力，心中產生了疑惑。善哉！仁者！爲了斷除他們的疑惑，應當稍微示現菩薩神通莊嚴之事。』

這時，金剛藏菩薩就進入了示現一切佛剎體性菩薩三摩地（禪定）。當金剛藏菩薩進入這個示現一切佛剎體性菩薩三摩地后，當時所有天、龍、藥叉、健達縛、阿素洛、釋、梵、護世、摩醯首羅、凈居天眾，都看到自己身處在金剛藏菩薩的身體內；

【English Translation】 English version The luminous Mani jewel (a light-emitting gem) can manifest all kinds of light, such as the sun, moon, stars, constellations, clouds, and lightning; with a breath, it can shake countless worlds in the ten directions without causing fear to the sentient beings there. It can also manifest wind disasters, fire disasters, and water disasters in the ten directions, and can, at will, bless all forms, making them magnificent and beautiful. Sometimes it manifests a Buddha's body within its own body, sometimes it manifests its own body within a Buddha's body, sometimes it manifests a Buddha-land within a Buddha's body, and sometimes it manifests a Buddha's body within a Buddha-land. O son of the Buddha! When a Bodhisattva dwells in the Dharma Cloud Ground, he can manifest such and other countless hundreds of thousands of kotis of nayutas (extremely large numerical units) of miraculous transformations and plays.』

The Sutra of the Ten Grounds, Volume 8 Taisho Tripitaka Volume 10, No. 0287, The Sutra of the Ten Grounds

The Sutra of the Ten Grounds, Volume 9

Translated by the Tripiṭaka Master Śīladharma of Khotan of the Great Tang Dynasty at the Longxing Temple in Beiting

The Remainder of the Bodhisattva's Dharma Cloud Ground

At that time, a group of Bodhisattvas, Devas, Nagas, Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (a type of warring deity), Garudas (a type of golden-winged bird deity), Kinnaras (a type of celestial musician), Mahoragas (a type of great serpent deity), Shakra (Indra), Brahma, Lokapalas (Four Heavenly Kings), Maheśvara (Great Lord), and the Pure Abode Devas, each had this thought: 『If the Bodhisattva's supernatural powers, characteristics, wisdom, and strength are so immeasurable, then what would the Buddha be like?』

At that time, Bodhisattva Liberation Moon, knowing the thoughts in the minds of the assembly, said to Bodhisattva Vajragarbha: 『O son of the Buddha! Now this assembly, having heard of the Bodhisattva's supernatural powers and wisdom, has fallen into doubt. Excellent! O Noble One! To dispel their doubts, you should briefly demonstrate the magnificent events of the Bodhisattva's supernatural transformations.』

At that time, Bodhisattva Vajragarbha entered the Samadhi of Manifesting the Nature of All Buddha-lands. When Bodhisattva Vajragarbha entered this Samadhi of Manifesting the Nature of All Buddha-lands, all the Devas, Nagas, Yakshas, Gandharvas, Asuras, Shakra, Brahma, Lokapalas, Maheśvara, and the Pure Abode Devas, all saw themselves within the body of Bodhisattva Vajragarbha;

于中復見成佛剎土，于其剎中所有種種行相莊嚴，彼經滿足俱胝大劫說不能盡。又即于中見菩提樹，其身周圍量等百萬三千世界，枝條棽儷高廣無量，垂蔭圓滿俱胝三千大千世界；稱樹形量有師子座，其上見佛號一切神通慧王如來，坐在樹下菩提道場。如是于中所現種種妙莊嚴事，設使圓滿俱胝大劫說不能盡。

時金剛藏菩提薩埵示現如是大神變已，還令一切菩薩眾會，一切天、龍、藥叉、健達縛、阿素洛、揭路茶、緊捺洛、牟呼洛伽，釋、梵、護世、摩醯首羅、凈居天眾，各在本處。時諸大眾生未曾有希奇之想，默然而住，向金剛藏菩提薩埵一心瞻仰。

爾時，解脫月菩薩白金剛藏菩薩言：「佛子！甚奇希有！此三摩地具足爾所威力莊嚴。佛子！此三摩地名為何等？」

金剛藏菩薩言：「此三摩地名為示現一切佛剎體性。」

解脫月菩薩問言：「佛子！此三摩地所行境界莊嚴云何？」

金剛藏菩薩答言：「佛子！菩薩修此三摩地故，能示身中如上所見殑伽沙數世界微塵等諸佛剎土，復過此數示現身中如上所見無量剎土。佛子！菩薩住此法雲地中，獲如是等無量百千諸三摩地，由是義故，余諸菩薩乃至已得法太子位安住菩薩善慧地者，不能測知此地菩薩身或身業、語或語業、意或意業

【現代漢語翻譯】現代漢語譯本在其中又見到成就佛的剎土（佛的國土），在那剎土中所有種種的行相莊嚴，即使經過無數大劫也說不完。又在其中見到菩提樹，它的身軀周圍大小等同百萬三千大千世界，枝條茂密高廣無量，垂下的樹蔭覆蓋圓滿無數三千大千世界；與樹的形體大小相稱有師子座，其上見到佛號一切神通慧王如來（佛名），坐在樹下的菩提道場。像這樣在其中所顯現的種種美妙莊嚴之事，即使經過無數大劫也說不完。當時金剛藏菩提薩埵（菩薩名）示現這樣的大神通變化后，又讓一切菩薩眾會，一切天、龍、藥叉（夜叉，守護神）、健達縛（香神）、阿素洛（阿修羅，非天神）、揭路茶（金翅鳥神）、緊捺洛（歌神）、牟呼洛伽（大蟒神），釋（帝釋天）、梵（梵天）、護世（護世四天王）、摩醯首羅（大自在天）、凈居天眾，各自回到原來的地方。當時，所有大眾生沒有產生前所未有的稀奇想法，默默地住著，一心向金剛藏菩提薩埵瞻仰。這時，解脫月菩薩（菩薩名）對金剛藏菩薩說：『佛子！真是奇特稀有！這個三摩地（禪定）具足如此的威力莊嚴。佛子！這個三摩地叫什麼名字？』金剛藏菩薩說：『這個三摩地名為示現一切佛剎體性。』解脫月菩薩問道：『佛子！這個三摩地所行的境界莊嚴是怎樣的？』金剛藏菩薩回答說：『佛子！菩薩修習這個三摩地，能示現自身中如上面所見恒河沙數世界微塵那樣多的諸佛剎土，又超過這個數量，在自身中示現如上面所見無量剎土。佛子！菩薩安住在這個法雲地中，獲得像這樣無數百千種三摩地，因為這個緣故，其餘的菩薩乃至已經得到法太子位安住在菩薩善慧地的人，也不能測知這個地位的菩薩的身或身業、語或語業、意或意業。』

【English Translation】 English version Within that, one again sees the Buddha lands being accomplished, and the various aspects of adornment in those lands, which could not be fully described even in countless eons. Also within that, one sees the Bodhi tree, its body's circumference equal to a million three-thousand-great-thousand worlds, its branches dense and immeasurably tall and wide, its shade completely covering countless three-thousand-great-thousand worlds; corresponding to the tree's size is a lion throne, upon which one sees a Buddha named All-Pervading Wisdom King Tathagata (Buddha's name), sitting in the Bodhi field under the tree. Such are the various wonderful and adorned things manifested therein, which could not be fully described even in countless eons. Then, Vajragarbha Bodhisattva (Bodhisattva's name), having manifested such great miraculous transformations, caused all the Bodhisattva assemblies, all the Devas, Nagas, Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), Shakra (Indra), Brahma, the World Protectors, Maheshvara (Shiva), and the Pure Abode Devas, to return to their respective places. At that time, all the great beings did not have any unprecedented or strange thoughts, but remained silent, gazing intently at Vajragarbha Bodhisattva. Then, Vimukticandra Bodhisattva (Bodhisattva's name) said to Vajragarbha Bodhisattva: 'Son of Buddha! How wondrous and rare! This Samadhi (meditative state) is endowed with such power and adornment. Son of Buddha! What is the name of this Samadhi?' Vajragarbha Bodhisattva said: 'This Samadhi is called the Manifestation of the Essence of All Buddha Lands.' Vimukticandra Bodhisattva asked: 'Son of Buddha! What are the realms of adornment that this Samadhi operates within?' Vajragarbha Bodhisattva replied: 'Son of Buddha! Because Bodhisattvas cultivate this Samadhi, they can manifest within their bodies as many Buddha lands as there are dust particles in the Ganges River, as seen above, and even more than that, they can manifest countless lands within their bodies as seen above. Son of Buddha! Bodhisattvas abiding in this Dharma Cloud Ground attain such countless hundreds of thousands of Samadhis. Because of this, other Bodhisattvas, even those who have attained the position of Dharma Prince and abide in the Bodhisattva's Good Wisdom Ground, cannot fathom the body, bodily actions, speech, verbal actions, mind, or mental actions of Bodhisattvas in this position.'

，神通自在觀察三世，諸三摩地所行隨入智慧境界，遊戲一切諸解脫門；不能測知諸變化業、或加持業、或威力業，略要言之，乃至已得法太子位已住菩薩善慧地中諸菩薩眾，不能測知此地菩薩乃至舉足下足之業。佛子！此菩薩法雲地如是無量，但以略說，若廣說者，假使百千阿僧企耶劫中演說亦不能盡。」

解脫月菩薩言：「佛子！若於此中菩薩正行境界加持如是無量，如來所行境界證入，其復云何？」

金剛藏菩薩言：「佛子！譬如有人於四洲界，取一砂礫，或二、或三，大如棗核，而作是言：『為于無邊諸世界中地界土多，為此多耶？』我觀汝問亦復如是，如來、應供、正遍等覺無量智者無比法性，云何汝今以與諸菩薩法性比量？然，善男子！如從四洲世界地分所取砂礫，此謂極少，余誠無量。佛子！即此菩薩法雲智地亦復如是，設於無量劫中演說，但能說其一分之義，況如來地！佛子！我今告汝令汝解了，如來世尊坐在我前為我作證。佛子！假使十方於一一方，各有無邊世界微塵諸佛剎土，一一剎土得如是地菩薩，充滿如甘蔗、竹、稻麻、叢林，彼諸菩薩無量劫中，所引菩薩正行智慧，此比如來境界，百分不及一，千分、百千分、俱胝之分、百俱胝分、千俱胝分、百千俱胝分、百千俱胝那庾多分

【現代漢語翻譯】現代漢語譯本：，以神通自在地觀察過去、現在、未來三世，在各種三摩地（專注狀態）中所行的智慧境界中隨意出入，自在地運用一切解脫之門；無法測知菩薩的各種變化之業、加持之業或威力之業。簡要來說，即使是已經獲得法太子地位、安住于菩薩善慧地的菩薩們，也無法測知此地菩薩哪怕是舉足或下足的細微行為。佛子！此菩薩法雲地是如此的無量無邊，這只是簡略地說明，如果要詳細解說，即使在百千阿僧祇耶劫中演說也無法窮盡。」解脫月菩薩問道：『佛子！如果此地菩薩的正行境界和加持已經如此無量，那麼如來所行的境界和證入，又會是怎樣的呢？』金剛藏菩薩回答說：『佛子！譬如有人在四洲界（指須彌山周圍的四大洲）中，取一粒沙礫，或者兩粒、三粒，大小如棗核，然後說：『是無邊世界中的土地多，還是這些沙礫多呢？』我看你的問題也是如此。如來、應供、正遍知（佛的十個稱號之一）等無量智者，其無比的法性，你怎麼能用它來與菩薩的法性相比呢？然而，善男子！就像從四洲世界土地中取出的沙礫，這可以說是極少的一部分，其餘的才是真正無量的。佛子！即使是菩薩的法雲智地也是如此，即使在無量劫中演說，也只能說出其中的一小部分含義，更何況是如來的境界呢！佛子！我現在告訴你，讓你明白，如來世尊坐在我面前為我作證。佛子！假設十方世界，每一方都有無邊世界微塵數（形容極多）的佛剎土（佛所教化的世界），每一個剎土都有像法雲地這樣的菩薩，充滿得像甘蔗、竹子、稻麻、叢林一樣，這些菩薩在無量劫中所引發的菩薩正行智慧，與如來的境界相比，百分之一都不到，千分之一、百千分之一、俱胝分之一（俱胝為印度數字單位，相當於千萬）、百俱胝分之一、千俱胝分之一、百千俱胝那由他分之一（那由他為印度數字單位，相當於億）都不到。』

【English Translation】 English version: , with supernatural powers, freely observing the three periods of time—past, present, and future—entering and exiting at will the wisdom realms practiced in various Samadhis (states of concentration), freely employing all the gates of liberation; it is impossible to fathom the various transformative actions, blessings, or powerful deeds of the Bodhisattvas. In short, even Bodhisattvas who have attained the position of Dharma Prince and reside in the Bodhisattva's Good Wisdom Ground cannot fathom even the slightest actions of the Bodhisattvas of this ground, such as lifting or lowering a foot. O son of Buddha! The Dharma Cloud Ground of these Bodhisattvas is so immeasurable, and this is just a brief explanation. If one were to explain it in detail, even if one were to expound it for hundreds of thousands of Asamkhyeya (an immeasurable number) kalpas (eons), it could not be exhausted.』 Bodhisattva Liberation Moon said, 『O son of Buddha! If the Bodhisattvas』 realm of right practice and blessings in this ground are so immeasurable, then what is the realm and realization of the Tathagata (Buddha)?』 Bodhisattva Vajragarbha said, 『O son of Buddha! It is like a person in the four continents (referring to the four continents around Mount Sumeru) taking a grain of sand, or two or three, the size of a jujube, and saying, 『Is the earth in the boundless worlds more, or are these grains of sand more?』 I see your question is similar. How can you compare the immeasurable wisdom of the Tathagata, Arhat, Samyaksambuddha (one of the ten titles of the Buddha), and other immeasurable wise ones, with their incomparable Dharma nature, to the Dharma nature of the Bodhisattvas? However, good man! Like the grains of sand taken from the earth of the four continents, this is said to be extremely little, and the rest is truly immeasurable. O son of Buddha! Even the Wisdom Ground of the Dharma Cloud of the Bodhisattvas is like this. Even if one were to expound it for immeasurable kalpas, one could only explain a small portion of its meaning, let alone the realm of the Tathagata! O son of Buddha! I now tell you so that you may understand, and the World Honored One, the Tathagata, sits before me as my witness. O son of Buddha! Suppose in the ten directions, in each direction, there are countless Buddha lands as numerous as the dust particles of countless worlds, and in each land, there are Bodhisattvas like those of the Dharma Cloud Ground, filling them like sugarcane, bamboo, rice, hemp, and forests. The wisdom of the Bodhisattvas』 right practice that these Bodhisattvas have generated in immeasurable kalpas, compared to the realm of the Tathagata, is not even one percent, not one thousandth, not one hundred thousandth, not one koti (an Indian numerical unit, equivalent to ten million)th, not one hundred koti-th, not one thousand koti-th, not one hundred thousand koti nayuta (an Indian numerical unit, equivalent to one hundred million)th.』

，不及其一，算數計喻乃至鄔波尼殺曇分亦不能及。佛子！菩薩隨順如是智行，不異如來身、語、意業，不捨菩薩三摩地力，而見諸佛承事供養。一一劫中，以一切種上妙供具，如應供養無量諸佛，而能具受諸佛如來加持顯發轉更增勝，於法界中所有問難善為解釋，無量百劫、無量千劫、無量百千劫、無量百千那庾多劫、無量俱胝劫、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那庾多劫，無能屈者。佛子！譬如善巧金師，以天真金作大嚴飾，大摩尼寶鈿廁其間，自在天王以嚴其首或系其頸，其餘天人莊飾嚴具所不能及。佛子！菩薩住此法雲地中亦復如是，此之智行不可映奪，一切有情、一切聲聞及諸獨覺，始從初地乃至九地一切菩薩，所有智行皆不能及。此地菩薩智慧光明，能令有情乃至入於一切智智，而以一切余智光明不可映奪。佛子！如大自在天王，光明超過一切受生之處，能令有情身心悅豫。佛子！菩薩安住於此第十法雲地者，智慧光明亦復如是，一切聲聞及諸獨覺，始從初地乃至安住第九地中一切菩薩，智慧光明所不能及，能令有情乃至住於一切智智法性之中。佛子！菩薩如是已能隨順智慧而行。諸佛世尊，復更為說通三世智、法界差別智、遍滿一切諸世界智、照一切世界加持之智、遍知

{ "translations": [ "現代漢語譯本：甚至連算術、比喻，乃至《鄔波尼殺曇》（Upanishad，古印度哲學典籍）的分類都無法企及。佛子！菩薩隨順這樣的智慧和修行，與如來的身、語、意業沒有差別，不捨棄菩薩的三摩地（Samadhi，禪定）力量，從而見到諸佛並承事供養。在每一個劫（kalpa，時間單位）中，以一切最上妙的供具，如理如法地供養無量諸佛，並且能夠完全接受諸佛如來的加持，使其顯現、發展並更加殊勝。在法界中，對於所有疑問都能善巧地解釋，無論經過無量百劫、無量千劫、無量百千劫、無量百千那庾多劫（nayuta kalpa，極長的時間單位）、無量俱胝劫（koti kalpa，極長的時間單位）、無量百俱胝劫、無量千俱胝劫、無量百千俱胝劫、無量百千俱胝那庾多劫，都沒有人能夠駁倒他。佛子！譬如一位善巧的金匠，用純金製作精美的裝飾品，其中鑲嵌著大摩尼寶（Mani，寶珠），自在天王（Isvara，印度教神祇）用它來裝飾頭部或頸部，其他天人的裝飾品都無法與之相比。佛子！菩薩安住于這法雲地中也是如此，他的智慧和修行不可被超越，一切有情、一切聲聞（Sravaka，聲聞乘的修行者）以及諸獨覺（Pratyekabuddha，緣覺乘的修行者），從初地到九地的一切菩薩，他們的智慧和修行都無法企及。此地菩薩的智慧光明，能夠引導有情乃至進入一切智智（Sarvajñāna，佛陀的智慧），而其他一切智慧的光明都無法與之相比。佛子！如同大自在天王的光明超越一切受生之處，能夠使有情身心愉悅。佛子！菩薩安住于這第十法雲地時，他的智慧光明也是如此，一切聲聞以及諸獨覺，從初地到安住第九地的一切菩薩，他們的智慧光明都無法企及，能夠引導有情乃至安住於一切智智的法性之中。佛子！菩薩如此已經能夠隨順智慧而行。諸佛世尊，又進一步為他們宣說通達三世的智慧、法界差別的智慧、遍滿一切諸世界的智慧、照耀一切世界加持的智慧、遍知", "現代漢語譯本：一切眾生心行之智、知一切眾生根性之智、知一切眾生業報之智、知一切眾生煩惱習氣之智、知一切眾生諸趣受生之智、知一切眾生心所樂欲之智、知一切眾生種種解脫之智、知一切眾生諸根勝劣之智、知一切眾生諸行差別之智、知一切眾生諸心所行之智、知一切眾生諸心所緣之智、知一切眾生諸心所住之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行之智、知一切眾生諸心所依之智、知一切眾生諸心所入之智、知一切眾生諸心所證之智、知一切眾生諸心所趣之智、知一切眾生諸心所向之智、知一切眾生諸心所轉之智、知一切眾生諸心所伏之智、知一切眾生諸心所調之智、知一切眾生諸心所凈之智、知一切眾生諸心所行

一切諸有情類剎土法智。舉要言之，乃至為說一切智智，彼於十種波羅蜜多，智到彼岸最為增上，余到彼岸非不修行，隨力隨分。

「佛子！是名略說菩薩第十法雲地。若廣說者，假使無量阿僧祇劫不可窮盡。菩薩住此受生多作大自在天王，於法自在能授有情聲聞、獨覺、一切菩薩到彼岸行，法界差別問答之中無能屈者。諸所作業，或以佈施、或以愛語、或以利行、或以同事，此等一切悉皆不離佛作意、法作意、僧伽作意、菩薩作意、菩薩行作意、到彼岸作意、諸地作意、佛力作意、無所畏作意、佛不共法作意，乃至不離以一切種勝妙相應一切智智作意。常作愿言：『我當一切諸有情中為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至愿得一切智智所依止處。』若樂發起如是精進，由是精進於一剎那瞬息須臾，得入百萬俱胝那庾多不可說佛剎微塵等諸三摩地，能見百萬俱胝那庾多不可說佛剎微塵等諸佛，彼佛加持皆能解了，能動百萬俱胝那庾多不可說佛剎微塵等世界，能往百萬俱胝那庾多不可說佛剎微塵等諸佛國土，能照百萬俱胝那庾多佛剎微塵等世界，成熟百萬俱胝那庾多不可說佛剎微塵等有情，住壽百萬俱胝那庾多不可說佛剎微塵等劫，於前、后際各入百萬俱胝那庾多不可說佛

【現代漢語翻譯】現代漢語譯本：一切有情眾生的國土、法和智慧。總而言之，乃至為他們宣說一切智智（佛的智慧），菩薩在十種波羅蜜多（到達彼岸的方法）中，智慧到達彼岸最為殊勝，其餘的到達彼岸並非不修行，而是隨自己的能力和份量而行。『佛子！』這名為略說菩薩的第十法雲地。如果廣說，即使經過無量阿僧祇劫（極長的時間單位）也無法窮盡。菩薩住在此地，受生多為大自在天王，於法自在，能教導有情眾生聲聞、獨覺、一切菩薩到達彼岸的修行，在法界差別的問答中無人能難倒他。他們所做的一切，或是佈施，或是愛語，或是利行，或是同事，這一切都離不開佛的作意、法作意、僧伽作意、菩薩作意、菩薩行作意、到彼岸作意、諸地作意、佛力作意、無所畏作意、佛不共法作意，乃至不離以一切種殊勝微妙相應的一切智智作意。他們常發願說：『我當在一切有情眾生中為首、為勝、為殊勝、為妙、為微妙、為上、為無上、為導、為將、為帥，乃至愿得到一切智智所依止之處。』如果樂於發起這樣的精進，由於這樣的精進，在一剎那、瞬息、須臾之間，就能進入百萬俱胝那庾多（極大的數量單位）不可說佛剎微塵數的三摩地（禪定），能見到百萬俱胝那庾多不可說佛剎微塵數的諸佛，得到諸佛的加持都能理解，能震動百萬俱胝那庾多不可說佛剎微塵數的世界，能前往百萬俱胝那庾多不可說佛剎微塵數的諸佛國土，能照耀百萬俱胝那庾多佛剎微塵數的世界，成熟百萬俱胝那庾多不可說佛剎微塵數的有情，住世壽命百萬俱胝那庾多不可說佛剎微塵數劫，在前際、后際各進入百萬俱胝那庾多不可說佛

【English Translation】 English version: The lands, Dharma, and wisdom of all sentient beings. In short, even to explain to them the All-Knowing Wisdom (Buddha's wisdom), the Bodhisattva, among the ten Paramitas (ways to reach the other shore), has the most superior wisdom that reaches the other shore. The others who reach the other shore do not not practice, but do so according to their ability and capacity. 'Buddha's children!' This is called the tenth Dharma Cloud Ground of the Bodhisattva in brief. If explained in detail, it could not be exhausted even after countless Asankhyeya Kalpas (extremely long units of time). Bodhisattvas who dwell in this ground are often reborn as great, self-sovereign heavenly kings. They are free in the Dharma and can teach sentient beings, including Sravakas, Pratyekabuddhas, and all Bodhisattvas, to reach the other shore of practice. In questions and answers about the differences in the Dharma realm, no one can defeat them. All their actions, whether giving, kind speech, beneficial conduct, or cooperation, are inseparable from the intention of the Buddha, the intention of the Dharma, the intention of the Sangha, the intention of the Bodhisattva, the intention of the Bodhisattva's practice, the intention of reaching the other shore, the intention of the grounds, the intention of the Buddha's power, the intention of fearlessness, the intention of the Buddha's unique qualities, and even inseparable from the intention of the All-Knowing Wisdom that corresponds to all kinds of superior and subtle qualities. They often make vows, saying: 'I shall be the leader, the superior, the most superior, the wonderful, the most wonderful, the highest, the unsurpassed, the guide, the general, the commander among all sentient beings, and even wish to obtain the place where the All-Knowing Wisdom is based.' If one is happy to initiate such diligence, due to this diligence, in a moment, an instant, a short while, one can enter millions of Kotis Nayutas (extremely large units of quantity) of inexpressible Buddha-land dust-like Samadhis (meditative states), can see millions of Kotis Nayutas of inexpressible Buddha-land dust-like Buddhas, and can understand all the blessings of the Buddhas. They can shake millions of Kotis Nayutas of inexpressible Buddha-land dust-like worlds, can go to millions of Kotis Nayutas of inexpressible Buddha-land dust-like Buddha lands, can illuminate millions of Kotis Nayutas of Buddha-land dust-like worlds, can mature millions of Kotis Nayutas of inexpressible Buddha-land dust-like sentient beings, and can live for millions of Kotis Nayutas of inexpressible Buddha-land dust-like Kalpas. In the past and future, they each enter millions of Kotis Nayutas of inexpressible Buddha

剎微塵等劫，思擇百萬俱胝那庾多不可說佛剎微塵等法門，示現百萬俱胝那庾多不可說佛剎微塵等身，身身皆能示現百萬俱胝那庾多不可說佛剎微塵等菩薩眷屬圍繞。從此已上是諸菩薩有願力者，由勝愿故，所有遊戲，或身、或光明、或神通、或眼、或境界、或音聲、或行、或莊嚴、或勝解、或所作，此等乃至爾所百千俱胝那庾多劫不易可數。佛子！是諸菩薩十種智地悉皆隨順，一切種一切智智漸現前故。佛子！譬如從無熱池流出之水，以四河口流注潤澤贍部洲地，無盡無竭復更增長，乃至入海令其充滿。佛子！從菩提心流出善根亦復如是，以大愿流四種攝事，充滿饒益諸有情界，無有窮盡復更增長，乃至入於一切智海令其充滿。

「佛子！是諸菩薩十地依因佛智而得顯現。佛子！譬如依因大地，十大山王而得顯現。何等為十？所謂：雪山王、香醉山王、裂窮山王、神仙山王、持雙山王、馬耳山王、持魚山王、輪圍山王、幢相山王、妙高山王。佛子！如雪山王一切藥草種類出處，是諸藥草采不可盡。菩薩住在極喜地中亦復如是，能為一切世間書論，文頌明咒所依出處；其諸世間書論技藝，文頌明咒說不可盡。佛子！譬如香醉大山王，一切香類為所出處，于中諸香取不可盡。菩薩住在離垢地中亦復如是，能為一切

【現代漢語翻譯】現代漢語譯本經過像微塵一樣多的劫數，思索百萬俱胝那由他（俱胝：一千萬；那由他：一億）不可說佛剎微塵（佛剎：佛所教化的世界；微塵：極小的塵埃）那麼多的法門，示現百萬俱胝那由他不可說佛剎微塵那麼多的身形，每個身形都能示現百萬俱胝那由他不可說佛剎微塵那麼多的菩薩眷屬圍繞。從這裡以上，這些菩薩是有願力的，因為殊勝的願力，他們所有的遊戲，無論是身形、光明、神通、眼睛、境界、音聲、行為、莊嚴、勝解、或者所作，這些乃至經過那樣百千俱胝那由他劫都難以數清。佛子！這些菩薩的十種智慧之地都完全隨順，因為一切種一切智智（一切種智：佛的智慧，能知一切法；一切智智：佛的智慧）逐漸顯現。佛子！譬如從無熱池流出的水，通過四個河口流注滋潤贍部洲（贍部洲：佛教傳說中人類居住的大陸），無盡無竭地繼續增長，乃至流入大海使其充滿。佛子！從菩提心（菩提心：追求覺悟的心）流出的善根也是如此，以大願力流向四種攝事（四攝事：佈施、愛語、利行、同事），充滿饒益一切有情眾生，沒有窮盡地繼續增長，乃至流入一切智海使其充滿。佛子！這些菩薩的十地（十地：菩薩修行的十個階段）是依靠佛的智慧而顯現的。佛子！譬如依靠大地，十大山王才能顯現。哪十個呢？就是：雪山王、香醉山王、裂窮山王、神仙山王、持雙山王、馬耳山王、持魚山王、輪圍山王、幢相山王、妙高山王。佛子！就像雪山王是一切藥草種類的出處，這些藥草採摘不盡。菩薩住在極喜地（極喜地：菩薩十地中的第一地）中也是如此，能成為一切世間書論、文頌、明咒所依據的出處；那些世間的書論技藝、文頌明咒，說也說不盡。佛子！譬如香醉大山王，是一切香類的出處，其中的各種香取之不盡。菩薩住在離垢地（離垢地：菩薩十地中的第二地）中也是如此，能成為一切

【English Translation】 English version For as many kalpas as there are fine dust particles, contemplating millions of kotis of nayutas (koti: ten million; nayuta: one hundred million) of inexpressible Buddha-lands' fine dust particle-like Dharma-gates, manifesting millions of kotis of nayutas of inexpressible Buddha-lands' fine dust particle-like bodies, each body capable of manifesting millions of kotis of nayutas of inexpressible Buddha-lands' fine dust particle-like Bodhisattva retinues surrounding them. From this point onward, these Bodhisattvas, who possess vows, due to their superior vows, all their plays, whether of body, light, supernatural powers, eyes, realms, sounds, actions, adornments, superior understandings, or deeds, these, even after hundreds of thousands of kotis of nayutas of kalpas, are impossible to count. O son of Buddha! These Bodhisattvas' ten wisdom grounds are all in accordance, because the all-knowing wisdom of all kinds (all-knowing wisdom: the wisdom of a Buddha, knowing all dharmas; all-knowing wisdom of all kinds: the wisdom of a Buddha) gradually manifests. O son of Buddha! It is like water flowing from the Anavatapta Lake, flowing through four river mouths to nourish the Jambudvipa (Jambudvipa: the continent where humans reside in Buddhist cosmology), endlessly increasing, until it flows into the ocean and fills it. O son of Buddha! The roots of goodness flowing from the Bodhi-mind (Bodhi-mind: the mind seeking enlightenment) are also like this, flowing with great vows towards the four means of gathering (four means of gathering: giving, kind speech, beneficial action, and cooperation), filling and benefiting all sentient beings, endlessly increasing, until they flow into the ocean of all-knowing wisdom and fill it. O son of Buddha! These Bodhisattvas' ten grounds (ten grounds: ten stages of Bodhisattva practice) are manifested by relying on the wisdom of the Buddha. O son of Buddha! It is like relying on the earth, the ten great mountain kings can manifest. What are the ten? They are: the Snow Mountain King, the Fragrant Intoxication Mountain King, the Split Exhaustion Mountain King, the Immortal Mountain King, the Holding Pair Mountain King, the Horse Ear Mountain King, the Holding Fish Mountain King, the Wheel Enclosure Mountain King, the Banner Appearance Mountain King, and the Wonderful High Mountain King. O son of Buddha! Just as the Snow Mountain King is the source of all kinds of medicinal herbs, and these herbs cannot be exhausted by picking. Bodhisattvas residing in the Joyful Ground (Joyful Ground: the first of the ten Bodhisattva grounds) are also like this, able to be the source of all worldly books, verses, and mantras; the worldly books, skills, verses, and mantras cannot be fully described. O son of Buddha! Just as the Fragrant Intoxication Mountain King is the source of all kinds of fragrances, and the various fragrances within cannot be exhausted by taking. Bodhisattvas residing in the Stainless Ground (Stainless Ground: the second of the ten Bodhisattva grounds) are also like this, able to be the source of all

菩薩凈戒律儀行香所依出處，以諸菩薩凈戒律儀行香無盡。佛子！譬如裂窮大山王純寶所成，一切眾寶種類出處，于中眾寶取不可盡。菩薩住在發光地中亦復如是，能為一切世間靜慮、神通、解脫、等持、等至、所依出處，以於一切世間靜慮、神通、解脫、等持、等至，問答之中不可窮盡。佛子！譬如神仙大山王純寶所成，五通神仙所依出處，于中五通神仙眾會不可窮盡。菩薩住在焰慧地中亦復如是，能為一切于道非道殊勝智慧所依出處，於一切道非道殊勝智問答中不可窮盡。佛子！譬如持雙大山王純寶所成，一切藥叉大神出處，于中一切藥叉大神眾不可窮盡。菩薩住在難勝地中亦復如是，能為一切神通威力自在變化所依出處，于諸一切神通威力自在變化問答之中不可窮盡。佛子！譬如馬耳大山王純寶所成，一切諸果種類出處，于中諸果取不可盡。菩薩住在現前地中亦復如是，能為趣入演說緣起所依出處，聲聞果證問答之中不可窮盡。佛子！譬如持魚大山王純寶所成，一切大力龍神出處，于中一切大力龍眾無有窮盡。菩薩住在遠行地中亦復如是，能為演說方便妙慧所依出處，獨覺果證問答義中不可窮盡。佛子！譬如鐵輪圍大山王純寶所成，諸自在眾所依出處，以自在眾不可窮盡。菩薩住在不動地中亦復如是，能為引發

【現代漢語翻譯】現代漢語譯本菩薩清凈戒律的修行所依據的來源，就像菩薩清凈戒律的修行香氣一樣無盡。佛子！譬如一座巨大的山王，完全由純寶構成，是各種珍寶的產地，其中的珍寶取之不盡。菩薩安住于發光地（菩薩十地之一，指菩薩修行到達的第一個階段）中也像這樣，能成為一切世間禪定、神通、解脫、等持（心專注一境）、等至（心與境相應）的來源，對於一切世間禪定、神通、解脫、等持、等至的問答，是無法窮盡的。佛子！譬如一座神仙大山王，完全由純寶構成，是具有五神通的神仙所居住的地方，其中的五神通神仙聚集在一起，是無法窮盡的。菩薩安住于焰慧地（菩薩十地之一，指菩薩修行到達的第三個階段）中也像這樣，能成為一切關於道與非道的殊勝智慧的來源，對於一切道與非道的殊勝智慧的問答，是無法窮盡的。佛子！譬如一座持雙大山王，完全由純寶構成，是一切藥叉（一種守護神）大神所居住的地方，其中的一切藥叉大神聚集在一起，是無法窮盡的。菩薩安住于難勝地（菩薩十地之一，指菩薩修行到達的第五個階段）中也像這樣，能成為一切神通威力、自在變化的來源，對於一切神通威力、自在變化的問答，是無法窮盡的。佛子！譬如一座馬耳大山王，完全由純寶構成，是各種果實的產地，其中的果實取之不盡。菩薩安住于現前地（菩薩十地之一，指菩薩修行到達的第七個階段）中也像這樣，能成為趣入並演說緣起（事物相互依存的法則）的來源，對於聲聞（聽聞佛法而修行的人）果證的問答，是無法窮盡的。佛子！譬如一座持魚大山王，完全由純寶構成，是一切大力龍神所居住的地方，其中的一切大力龍眾，是無有窮盡的。菩薩安住于遠行地（菩薩十地之一，指菩薩修行到達的第八個階段）中也像這樣，能成為演說方便妙慧的來源，對於獨覺（不需佛陀教導，自己覺悟的人）果證的問答，是無法窮盡的。佛子！譬如一座鐵輪圍大山王，完全由純寶構成，是諸自在眾所居住的地方，因為自在眾是無法窮盡的。菩薩安住于不動地（菩薩十地之一，指菩薩修行到達的第九個階段）中也像這樣，能成為引發

【English Translation】 English version The source upon which the Bodhisattva's pure precepts and disciplinary practices rely is inexhaustible, like the fragrance of the Bodhisattva's pure precepts and disciplinary practices. O son of the Buddha! It is like a great mountain king made entirely of pure jewels, a source of all kinds of precious jewels, from which the jewels can be taken without end. A Bodhisattva dwelling in the 'Illuminating Ground' (Prabhākarī, the first of the ten Bodhisattva grounds) is also like this, able to be the source of all worldly meditations, supernormal powers, liberations, samādhi (concentration), and samāpatti (attainment), and the questions and answers regarding all worldly meditations, supernormal powers, liberations, samādhi, and samāpatti are inexhaustible. O son of the Buddha! It is like a great mountain king of immortals, made entirely of pure jewels, the dwelling place of immortals with five supernormal powers, where the assembly of immortals with five supernormal powers is inexhaustible. A Bodhisattva dwelling in the 'Blazing Wisdom Ground' (Arcismatī, the third of the ten Bodhisattva grounds) is also like this, able to be the source of all superior wisdom regarding the path and non-path, and the questions and answers regarding all superior wisdom of the path and non-path are inexhaustible. O son of the Buddha! It is like a 'Double-Holding' great mountain king, made entirely of pure jewels, the dwelling place of all great Yaksha (a type of guardian deity) gods, where the assembly of all great Yaksha gods is inexhaustible. A Bodhisattva dwelling in the 'Difficult to Conquer Ground' (Sudurjayā, the fifth of the ten Bodhisattva grounds) is also like this, able to be the source of all supernormal powers, might, and free transformations, and the questions and answers regarding all supernormal powers, might, and free transformations are inexhaustible. O son of the Buddha! It is like a 'Horse-Ear' great mountain king, made entirely of pure jewels, the source of all kinds of fruits, from which the fruits can be taken without end. A Bodhisattva dwelling in the 'Manifest Ground' (Abhimukhī, the seventh of the ten Bodhisattva grounds) is also like this, able to be the source of entering into and expounding dependent origination (the law of interdependence), and the questions and answers regarding the attainment of the Śrāvaka (a disciple who hears the teachings) fruit are inexhaustible. O son of the Buddha! It is like a 'Fish-Holding' great mountain king, made entirely of pure jewels, the dwelling place of all powerful dragon gods, where the assembly of all powerful dragons is inexhaustible. A Bodhisattva dwelling in the 'Far-Reaching Ground' (Dūraṅgamā, the eighth of the ten Bodhisattva grounds) is also like this, able to be the source of expounding skillful means and wondrous wisdom, and the questions and answers regarding the attainment of the Pratyekabuddha (a self-enlightened one) fruit are inexhaustible. O son of the Buddha! It is like a 'Iron Wheel Enclosure' great mountain king, made entirely of pure jewels, the dwelling place of all self-mastered beings, because the self-mastered beings are inexhaustible. A Bodhisattva dwelling in the 'Immovable Ground' (Acalā, the ninth of the ten Bodhisattva grounds) is also like this, able to be the source of generating

一切菩薩自在問答所依出處，于諸世間剖析問答不可窮盡。佛子！譬如幢相大山王純寶所成，諸大威德阿素洛眾所依出處，以大威德阿素洛眾不可窮盡。菩薩住在善慧地中亦復如是，能為一切世間流轉止息智行所依出處，一切世間生問答中不可窮盡。佛子！譬如妙高大山王純寶所成，大威德天所依出處，于中諸大威德天眾不可窮盡。菩薩住在法雲地中亦復如是，能為如來力、無所畏、不共佛法所依出處，于諸佛事示現問答不可窮盡。佛子！如此十種大寶山王同在大海所顯菩薩十地，亦復如是，悉皆同在一切智智亦以一切智智所顯。

「佛子！譬如大海以十行相，無映奪故墮在海數。何等為十？所謂：漸次深故，不共死屍而停宿故，余水入中舍名數故，同一味故，多珍寶故，深難下故，廣無量故，大身種類所居處故，潮不違越所立限故，能受一切大云之雨不厭足故。佛子！諸菩薩行亦復如是，以十行相無映奪故墮大行數。何等為十？所謂：極喜地中引發大愿漸次深故，離垢地中不共毀禁死屍停故，發光地中世間假立舍名數故，焰慧地中以于諸佛不壞凈信同一味故，難勝地中引發無量方便神通世間事用多珍寶故，現前地中觀察緣起甚深理故，遠行地中以廣無量妙慧抉擇諸善巧故，不動地中引發示現大莊嚴故，善慧地

【現代漢語翻譯】現代漢語譯本一切菩薩自在問答的依據和出處，在世間一切剖析問答中是無窮無盡的。佛子！譬如幢相大山王（須彌山）完全由寶物構成，是具有大威德的阿素洛（非天）眾所依賴的處所，而大威德的阿素洛眾是無窮無盡的。菩薩安住在善慧地中也是如此，能成為一切世間流轉止息的智慧和行為的依據和出處，在一切世間產生的問答中是無窮無盡的。佛子！譬如妙高大山王（須彌山）完全由寶物構成，是具有大威德的天眾所依賴的處所，其中大威德的天眾是無窮無盡的。菩薩安住在法雲地中也是如此，能成為如來的十力、四無所畏、十八不共佛法所依賴的處所，在諸佛事業的示現問答中是無窮無盡的。佛子！這十種大寶山王一同在大海中顯現，象徵菩薩的十地，也是如此，都一同在一切智智（佛的智慧）中，也由一切智智所顯現。「佛子！譬如大海以十種特性，因為沒有被其他事物掩蓋，所以被歸為海。這十種特性是什麼呢？分別是：逐漸加深，不與屍體共存，其他水流入其中會失去原有的名稱和數量，味道相同，擁有眾多珍寶，深不可測，廣闊無邊，是各種巨大生物的居所，潮汐不會超越既定的界限，能夠接受一切大云的降雨而不會厭倦。佛子！菩薩的修行也是如此，以十種特性，因為沒有被其他事物掩蓋，所以被歸為大修行。這十種特性是什麼呢？分別是：在極喜地中引發大愿，逐漸加深；在離垢地中不與毀犯戒律的『屍體』共存；在發光地中，世間虛假的名稱和數量被捨棄；在焰慧地中，對諸佛的堅定不移的清凈信心是相同的；在難勝地中，引發無量方便神通和世間事業，擁有眾多珍寶；在現前地中，觀察緣起甚深的道理；在遠行地中，以廣闊無量的妙慧來抉擇各種善巧；在不動地中，引發和示現大莊嚴；在善慧地

【English Translation】 English version The basis and source of all Bodhisattvas' free questioning and answering, in all worldly analyses of questions and answers, are inexhaustible. O son of Buddha! Just as Mount Sumeru (Dharmadhātu) is made entirely of treasures, it is the place where the great powerful Asuras (demigods) rely, and the great powerful Asuras are inexhaustible. The Bodhisattva dwelling in the Good Wisdom Ground is also like this, able to be the basis and source of wisdom and conduct for the cessation of all worldly transmigrations, and is inexhaustible in the questions and answers that arise in all the world. O son of Buddha! Just as Mount Sumeru (Dharmadhātu) is made entirely of treasures, it is the place where the great powerful Devas (gods) rely, and the great powerful Devas are inexhaustible. The Bodhisattva dwelling in the Cloud of Dharma Ground is also like this, able to be the basis and source of the Tathagata's ten powers, four fearlessnesses, and eighteen unshared Buddha dharmas, and is inexhaustible in the questions and answers that manifest in the Buddha's activities. O son of Buddha! These ten great treasure mountains manifest together in the great ocean, symbolizing the ten grounds of the Bodhisattva, and are also like this, all together in the All-Knowing Wisdom (Buddha's wisdom), and are also manifested by the All-Knowing Wisdom. 「O son of Buddha! Just as the great ocean, with ten characteristics, is counted as an ocean because it is not obscured by other things. What are these ten characteristics? They are: gradually deepening, not coexisting with corpses, other waters entering it lose their original names and numbers, having the same taste, possessing many treasures, being deep and unfathomable, being vast and boundless, being the dwelling place of various huge creatures, the tides not exceeding the established limits, and being able to receive the rain of all great clouds without being satiated. O son of Buddha! The practice of Bodhisattvas is also like this, with ten characteristics, because it is not obscured by other things, it is counted as a great practice. What are these ten characteristics? They are: in the Joyful Ground, initiating great vows, gradually deepening; in the Stainless Ground, not coexisting with the 'corpses' of those who have broken precepts; in the Luminous Ground, the false names and numbers of the world are abandoned; in the Flaming Wisdom Ground, the unwavering pure faith in all Buddhas is the same; in the Difficult to Conquer Ground, initiating immeasurable skillful means, supernatural powers, and worldly activities, possessing many treasures; in the Manifest Ground, observing the profound principle of dependent origination; in the Far-Reaching Ground, using vast and immeasurable wonderful wisdom to discern all skillful means; in the Immovable Ground, initiating and manifesting great adornments; in the Good Wisdom Ground

中如理通達甚深解脫及世間行終不違越所立限故，法雲地中能受一切諸佛法明大云之雨無厭足故。

「佛子！譬如大摩尼寶，若時超過十種寶性而乃採得，善巧上匠以火炙治，善圓無缺、善凈離垢、善瑩明徹、善妙鉆穿貫以寶縷，置吠琉璃高幢之上，普放一切種種光明，王所許可，是時能雨一切眾寶，隨欲攝益一切有情，令其心願悉得充滿。佛子！當知薩婆若心亦復如是，若時菩薩大菩提心，超過十種聖者種性，而乃得起杜多功德，遠離戒禁善炙鍊冶，靜慮、等持、等至圓滿，道支行相善凈無垢，方便神通善瑩明徹，以緣起觀善妙鉆穿，貫以種種方便慧縷，置於自在高幢之上，觀眾生行放聞慧光，正等覺智受灌灑已，是時得名一切智者，能為一切諸有情界廣作佛事。佛子！當知此能積集諸菩薩行，以一切種一切智智功德性聚妙法門品，未種善根諸有情類終不得聞。」

解脫月菩薩言：「唯佛子！若有有情耳根得聞此一切種一切智智功德性聚妙法門品，此等成就幾所福聚？」

金剛藏菩薩言：「佛子！一切智智所有若干威力自在，發一切智心攝緣故，亦有爾所福德之聚，發一切智心攝緣故，所有若干福德之聚現前，聞此妙法門品，當得爾所福德之聚。所以者何？佛子！當知此一切智智功德性聚妙法門

【現代漢語翻譯】現代漢語譯本：

在其中，如理通達甚深解脫和世間行，終不違越所設立的界限，因此，在法雲地中，能夠接受一切諸佛法明大云的雨水，永不滿足。

『佛子！譬如一顆大摩尼寶（如意寶珠），如果超越了十種寶物的特性才被開採出來，由技藝高超的工匠用火燒煉，使其圓滿無缺、潔凈無垢、光瑩明亮、巧妙地鉆孔並用寶線穿過，放置在吠琉璃（一種寶石）高幢之上，普放一切種種光明，得到國王的許可，這時就能降下一切眾寶，隨順意願利益一切有情，使他們的心願都得到滿足。佛子！應當知道薩婆若（一切智）心也是如此，如果菩薩的大菩提心，超越了十種聖者的種性，才能夠生起杜多（苦行）功德，遠離戒律的束縛，經過善巧的燒煉，使靜慮、等持、等至圓滿，道支的修行相貌清凈無垢，方便神通光瑩明亮，用緣起觀巧妙地鉆孔，用種種方便智慧的絲線穿過，放置在自在的高幢之上，觀察眾生的行為，放出聞慧的光芒，正等覺智接受灌頂之後，這時才得名為一切智者，能夠為一切有情界廣作佛事。佛子！應當知道這能夠積集諸菩薩的修行，以一切種類一切智智的功德性聚妙法門品，沒有種下善根的眾生終究不能聽聞。』

解脫月菩薩說：『唯佛子！如果有有情的耳根能夠聽聞這一切種類一切智智的功德性聚妙法門品，這些人會成就多少福德的聚集呢？』

金剛藏菩薩說：『佛子！一切智智所具有的若干威力自在，因為發起一切智心攝持因緣的緣故，也有那麼多的福德聚集，因為發起一切智心攝持因緣的緣故，所有若干福德的聚集顯現，聽聞這妙法門品，應當得到那麼多的福德聚集。為什麼呢？佛子！應當知道這一切智智的功德性聚妙法門』

【English Translation】 English version:

Wherein, having rightly penetrated the profound liberation and worldly conduct, one never transgresses the established limits. Therefore, in the Dharma Cloud Ground, one is able to receive the rain of the great cloud of all Buddhas' Dharma light, without ever being satiated.

'Buddha-child! It is like a great Mani jewel (wish-fulfilling gem). If it is mined only after surpassing the ten kinds of precious qualities, a skilled artisan refines it with fire, making it perfectly round and flawless, pure and without defilement, bright and clear, skillfully drilling a hole and threading it with a precious thread, placing it on top of a high Vairocana (a type of gem) banner. It emits all kinds of light, and with the king's permission, it can then rain down all kinds of treasures, benefiting all sentient beings according to their desires, fulfilling all their wishes. Buddha-child! You should know that the Sarvajna (all-knowing) mind is also like this. If a Bodhisattva's great Bodhi mind surpasses the ten kinds of noble lineages, then the Dhuta (ascetic) virtues can arise. Having abandoned the constraints of precepts, through skillful refining, Samadhi, Samapatti, and Samahita are perfected. The aspects of the path are pure and without defilement. The skillful means and supernormal powers are bright and clear. With the view of dependent origination, it is skillfully drilled through, threaded with various skillful means and wisdom threads, placed on top of a high banner of freedom. Observing the conduct of sentient beings, it emits the light of hearing wisdom. After the Right and Perfect Enlightenment wisdom receives the consecration, it is then called the All-Knowing One, able to broadly perform Buddha-works for all realms of sentient beings. Buddha-child! You should know that this can accumulate the practices of all Bodhisattvas, with the Dharma Gate of the collection of all kinds of all-knowing wisdom qualities. Sentient beings who have not planted good roots will ultimately not be able to hear it.'

Liberation Moon Bodhisattva said, 'O Buddha-child! If there are sentient beings whose ears can hear this Dharma Gate of the collection of all kinds of all-knowing wisdom qualities, how much merit will they achieve?'

Vajragarbha Bodhisattva said, 'Buddha-child! The various powers and freedoms that the all-knowing wisdom possesses, because of the arising of the all-knowing mind that gathers conditions, there is also that much accumulation of merit. Because of the arising of the all-knowing mind that gathers conditions, all the various accumulations of merit manifest. Upon hearing this wonderful Dharma Gate, one should obtain that much accumulation of merit. Why is that? Buddha-child! You should know that this Dharma Gate of the collection of all-knowing wisdom qualities.'

品，若非菩薩不能得聞不能信解，況復于中以修行相精勤加行？佛子！是故當知若有有情，一心聽聞此法門品，聞已信解，解已受持，以修行相於中加行，此諸有情皆悉隨順一切智門。爾時佛神力故、法爾如故，十方世間十俱胝佛剎微塵數世界，皆悉六變十八相動，所謂：動、遍動、等遍動，起、遍起、等遍起，踴、遍踴、等遍踴，震、遍震、等遍震，吼、遍吼、等遍吼，擊、遍擊、等遍擊，佛神力故、法爾如故，雨天花云、雨天鬘云，天妙衣云、諸天寶云、天莊嚴云、天寶蓋云、天寶幢云、天寶幡云，雨天樂云其音和雅同時發聲，雨超諸天讚詠一切智地之云。如此世界於四大洲，他化自在天王宮中演說此法，十方一切諸世界中，此說法聲普遍流轉悉亦如是。爾時復以佛神力故，從十方面過十俱胝佛剎微塵數諸世界外，有十俱胝佛剎微塵數諸菩薩眾，遍滿十方來集此會。至此會已咸作是言：『善哉，善哉！佛子！汝今善能顯此菩薩法性。佛子！我等悉亦同號名金剛藏，我等各各所住世界名金剛勝，于中諸佛正等覺者皆亦同號名金剛幢。我等各各從彼而來，于彼一切諸世界中，由佛神力亦說此法，眾會悉等，文字句義與此所說無有增減。佛子！我等今者承佛神力，而來此會為汝作證。如今我等入此世界十方一切諸世界中

【現代漢語翻譯】現代漢語譯本：這一品，如果不是菩薩，就不能聽聞，不能信解，更何況在其中以修行的姿態精勤努力呢？佛子！因此應當知道，如果有眾生，一心聽聞這個法門品，聽聞后信解，信解後接受並持守，以修行的姿態在其中努力，這些眾生都將順應一切智慧之門。那時，由於佛的神力，以及法性本該如此，十方世界十俱胝佛剎微塵數的世界，都發生了六種震動和十八種相狀，即：動、普遍動、等普遍動，起、普遍起、等普遍起，踴、普遍踴、等普遍踴，震、普遍震、等普遍震，吼、普遍吼、等普遍吼，擊、普遍擊、等普遍擊。由於佛的神力，以及法性本該如此，天空中降下天花云、天鬘云，天妙衣云、諸天寶云、天莊嚴云、天寶蓋云、天寶幢云、天寶幡云，降下天樂云，其聲音和諧優雅，同時發出，降下超越諸天的讚詠一切智慧之地的云。這個世界在四大洲，他化自在天王宮中演說此法，十方一切世界中，這種說法的聲音普遍流轉，也都如此。那時，又由於佛的神力，從十個方向超過十俱胝佛剎微塵數的世界之外，有十俱胝佛剎微塵數的菩薩眾，遍滿十方來到這個集會。到達這個集會後，他們都這樣說：『善哉，善哉！佛子！你現在善於顯明這菩薩的法性。佛子！我們也都同號名為金剛藏（意為堅固的寶藏），我們各自所居住的世界名為金剛勝（意為堅固的勝利），其中的諸佛正等覺者也都同號名為金剛幢（意為堅固的旗幟）。我們各自從那裡而來，在那些一切世界中，由於佛的神力，也宣說這個法，集會都相同，文字語句和意義與這裡所說的沒有增減。佛子！我們現在承蒙佛的神力，來到這個集會為你作證。現在我們進入這個世界，十方一切世界中』 English version: This chapter, if not a Bodhisattva, one cannot hear it, cannot understand it, let alone diligently practice it with the aspect of cultivation? Son of Buddha! Therefore, you should know that if there are sentient beings who wholeheartedly listen to this Dharma chapter, after hearing it, they believe and understand it, after understanding it, they accept and uphold it, and diligently practice it with the aspect of cultivation, these sentient beings will all follow the gate of all wisdom. At that time, due to the Buddha's divine power, and as it is the nature of Dharma, ten directions of the world, ten kotis of Buddha lands' dust-mote number of worlds, all experienced six kinds of shaking and eighteen kinds of appearances, namely: shaking, universal shaking, equal universal shaking; rising, universal rising, equal universal rising; leaping, universal leaping, equal universal leaping; quaking, universal quaking, equal universal quaking; roaring, universal roaring, equal universal roaring; striking, universal striking, equal universal striking. Due to the Buddha's divine power, and as it is the nature of Dharma, the sky rained down clouds of heavenly flowers, clouds of heavenly garlands, clouds of heavenly exquisite garments, clouds of heavenly treasures, clouds of heavenly adornments, clouds of heavenly canopies, clouds of heavenly banners, clouds of heavenly flags, and clouds of heavenly music, their sounds harmonious and elegant, arising simultaneously, raining down clouds that surpass all heavens, praising the ground of all wisdom. In this world, in the palace of the Paranirmitavasavartin (the king of the heaven of others' enjoyment of transformation) in the four continents, this Dharma is expounded, and in all the worlds of the ten directions, the sound of this teaching universally flows, and it is all the same. At that time, again due to the Buddha's divine power, from beyond ten kotis of Buddha lands' dust-mote number of worlds in the ten directions, there were ten kotis of Buddha lands' dust-mote number of Bodhisattva assemblies, filling the ten directions, coming to this gathering. Having arrived at this gathering, they all said: 'Excellent, excellent! Son of Buddha! You are now skilled in revealing this Dharma nature of Bodhisattvas. Son of Buddha! We are all also named Vajragarbha (meaning 'diamond treasury'), the worlds where we each reside are named Vajravijaya (meaning 'diamond victory'), and the Buddhas, the Perfectly Enlightened Ones, within them are all also named Vajradhvaja (meaning 'diamond banner'). We each came from there, and in all those worlds, due to the Buddha's divine power, we also expound this Dharma, the assemblies are all the same, the words, sentences, and meanings are no more or less than what is said here. Son of Buddha! We now, by the power of the Buddha, have come to this gathering to bear witness for you. Now we enter this world, and in all the worlds of the ten directions.'

【English Translation】 This chapter, if not a Bodhisattva, one cannot hear it, cannot understand it, let alone diligently practice it with the aspect of cultivation? Son of Buddha! Therefore, you should know that if there are sentient beings who wholeheartedly listen to this Dharma chapter, after hearing it, they believe and understand it, after understanding it, they accept and uphold it, and diligently practice it with the aspect of cultivation, these sentient beings will all follow the gate of all wisdom. At that time, due to the Buddha's divine power, and as it is the nature of Dharma, ten directions of the world, ten kotis of Buddha lands' dust-mote number of worlds, all experienced six kinds of shaking and eighteen kinds of appearances, namely: shaking, universal shaking, equal universal shaking; rising, universal rising, equal universal rising; leaping, universal leaping, equal universal leaping; quaking, universal quaking, equal universal quaking; roaring, universal roaring, equal universal roaring; striking, universal striking, equal universal striking. Due to the Buddha's divine power, and as it is the nature of Dharma, the sky rained down clouds of heavenly flowers, clouds of heavenly garlands, clouds of heavenly exquisite garments, clouds of heavenly treasures, clouds of heavenly adornments, clouds of heavenly canopies, clouds of heavenly banners, clouds of heavenly flags, and clouds of heavenly music, their sounds harmonious and elegant, arising simultaneously, raining down clouds that surpass all heavens, praising the ground of all wisdom. In this world, in the palace of the Paranirmitavasavartin (the king of the heaven of others' enjoyment of transformation) in the four continents, this Dharma is expounded, and in all the worlds of the ten directions, the sound of this teaching universally flows, and it is all the same. At that time, again due to the Buddha's divine power, from beyond ten kotis of Buddha lands' dust-mote number of worlds in the ten directions, there were ten kotis of Buddha lands' dust-mote number of Bodhisattva assemblies, filling the ten directions, coming to this gathering. Having arrived at this gathering, they all said: 'Excellent, excellent! Son of Buddha! You are now skilled in revealing this Dharma nature of Bodhisattvas. Son of Buddha! We are all also named Vajragarbha (meaning 'diamond treasury'), the worlds where we each reside are named Vajravijaya (meaning 'diamond victory'), and the Buddhas, the Perfectly Enlightened Ones, within them are all also named Vajradhvaja (meaning 'diamond banner'). We each came from there, and in all those worlds, due to the Buddha's divine power, we also expound this Dharma, the assemblies are all the same, the words, sentences, and meanings are no more or less than what is said here. Son of Buddha! We now, by the power of the Buddha, have come to this gathering to bear witness for you. Now we enter this world, and in all the worlds of the ten directions.'

，一一世界於四大洲，各於他化自在天中，自在天王宮摩尼寶藏殿，悉亦如是而往作證。』」

爾時，金剛藏菩薩觀察十方一切眾會，普照法界，為欲讚歎發菩提心，為欲示現菩薩境界，為欲凈治菩薩行力，為說攝取一切智道，為除一切諸世間垢，為欲施與一切種智，為欲示現不可思議智莊嚴事，為欲顯示一切菩薩諸勝功德，為欲令此如上地義轉更開顯，承佛神力而說頌言：

「其心寂滅恒調順，　　平等無礙如虛空；　離諸垢濁住于道，　　汝等應聽此勝行。　百千億劫修諸善，　　供養無量無邊佛；　聲聞、獨覺亦復然，　　為利群生髮大心。　勤持凈戒、常和忍，　　慚愧福智皆具足；　志求佛智修廣慧，　　為得十力發大心。　三世諸佛咸供養，　　一切國土悉嚴凈；　了知諸法皆平等，　　為利有情發大心。　初地已發菩提心，　　永離眾惡常歡喜；　願力廣修諸善法，　　以悲愍故入后地。　戒、定具足念有情，　　滌除垢穢心明潔；　觀世三毒火熾然，　　廣大解者趣三地。　三有一切皆無常，　　如箭入身無救護；　厭離有為求佛法，　　廣大智趣焰慧地。　念慧具足得道智，　　供養百千無量佛；　常觀最勝諸功德，　　斯則趣入難勝地。　智慧方便善

【現代漢語翻譯】現代漢語譯本『每一個世界在四大洲，各自在他化自在天（Paranirmitavasavartin，欲界頂層天）中，自在天王宮的摩尼寶藏殿，都同樣前往作證。』

這時，金剛藏菩薩（Vajragarbha Bodhisattva）觀察十方一切眾會，普照法界，爲了讚歎發菩提心，爲了示現菩薩的境界，爲了凈化菩薩的修行力量，爲了宣說攝取一切智慧之道，爲了去除一切世間的污垢，爲了施與一切種智（sarvajnata，佛陀的智慧），爲了示現不可思議的智慧莊嚴之事，爲了顯示一切菩薩的殊勝功德，爲了使這如上所說的地義更加開顯，承佛的神力而說頌偈：

『其心寂靜滅除煩惱，恒常調柔順從，平等無礙如同虛空；遠離一切污垢濁穢，安住于正道，你們應當聽聞這殊勝的修行。百千億劫修習各種善行，供養無量無邊的佛；聲聞（sravaka，聽聞佛法而修行的人）、獨覺（pratyekabuddha，獨自覺悟的人）也是如此，爲了利益眾生而發大心。勤勉持守清凈的戒律，常常保持和善忍辱，慚愧和福德智慧都具足；立志追求佛的智慧，修習廣大的智慧，爲了獲得十力（dasabala，佛的十種力量）而發大心。供養三世一切諸佛，將一切國土都莊嚴清凈；了知一切諸法都是平等的，爲了利益有情眾生而發大心。初地（prthivi，菩薩修行第一階段）已經發起菩提心，永遠遠離各種惡行，常常歡喜；以願力廣泛修習各種善法，因為悲憫的緣故進入後來的地。戒律、禪定都具足，心中常念有情眾生，洗滌清除污垢，心變得明凈；觀察世間貪嗔癡三毒的火焰熾盛燃燒，具有廣大理解的人趣向三地（trtiya-bhumi，菩薩修行第三階段）。三有（traiyadhvaka，欲界、色界、無色界）的一切都是無常的，如同箭射入身體無法救護；厭離有為法，尋求佛法，具有廣大智慧的人趣向焰慧地（arcismati，菩薩修行第四階段）。念和智慧都具足，獲得道智（marga-jnana，修行之道上的智慧），供養百千無量的佛；常常觀察最殊勝的各種功德，這樣就趣入難勝地（sudurjaya，菩薩修行第五階段）。智慧和方便善巧

【English Translation】 English version 'In each world, within the four continents, and in the Paranirmitavasavartin (Heaven of the Gods who control the creations of others) heavens, in the Mani Treasure Palace of the King of the Paranirmitavasavartin, they all go to bear witness in the same way.'

At that time, Vajragarbha Bodhisattva, observing all the assemblies in the ten directions, illuminating the entire Dharma realm, in order to praise the arising of Bodhicitta (the aspiration for enlightenment), in order to demonstrate the realm of a Bodhisattva, in order to purify the power of a Bodhisattva's practice, in order to explain the path of attaining all wisdom, in order to remove all the defilements of the world, in order to bestow all-knowing wisdom (sarvajnata), in order to demonstrate the inconceivable adornments of wisdom, in order to reveal all the superior merits of all Bodhisattvas, in order to make the meaning of the above-mentioned grounds even more clear, relying on the Buddha's spiritual power, spoke these verses:

'Their minds are tranquil and free from afflictions, constantly harmonious and compliant, equal and unobstructed like space; free from all defilements and impurities, abiding in the right path, you should listen to this superior practice. For hundreds of thousands of millions of kalpas (eons), they cultivate various good deeds, making offerings to countless Buddhas; the Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) are also like this, generating great minds for the benefit of sentient beings. Diligently upholding pure precepts, always maintaining kindness and patience, with both shame and merit and wisdom complete; aspiring to seek the wisdom of the Buddha, cultivating vast wisdom, generating great minds in order to attain the ten powers (dasabala). Making offerings to all the Buddhas of the three times, adorning and purifying all lands; understanding that all dharmas (phenomena) are equal, generating great minds for the benefit of sentient beings. Having already generated Bodhicitta in the first ground (prthivi), forever abandoning all evil deeds, always joyful; with the power of vows, extensively cultivating various good dharmas, entering the later grounds out of compassion. With precepts and samadhi (meditative concentration) complete, constantly mindful of sentient beings, washing away and removing defilements, the mind becomes clear and pure; observing the flames of the three poisons (greed, hatred, and delusion) burning fiercely in the world, those with great understanding proceed to the third ground (trtiya-bhumi). All of the three realms (traiyadhvaka) are impermanent, like an arrow piercing the body without rescue; disgusted with conditioned phenomena, seeking the Buddha's Dharma, those with vast wisdom proceed to the Arcismati (the fourth ground). With mindfulness and wisdom complete, attaining the wisdom of the path (marga-jnana), making offerings to hundreds of thousands of millions of Buddhas; constantly observing the most superior merits, thus entering the Sudurjaya (the fifth ground). Wisdom and skillful means

觀察，　　種種示現救有情；　復供十力無上尊，　　此能趣入現前地。　世所難知而能知，　　不受於我離有無；　法性本寂隨緣轉，　　由此妙智向七地。　智慧方便心廣大，　　難行難伏難了知；　雖證寂滅勤修習，　　能取如空不動地。　蒙佛勸從寂滅起，　　廣修種種諸智業；　具十自在觀世間，　　以此而升善慧地。　以微妙智觀有情，　　心、惑、業等諸稠林；　為欲化其令趣道，　　演說諸佛勝義藏。　次第修行具眾善，　　乃至九地集福慧；　常求諸佛最勝法，　　以佛智水受灌頂。　獲諸無數三摩地，　　皆善了知其作業；　其後定名受灌頂，　　住廣大境恒不動。　菩薩得此後定時，　　大寶蓮花忽然現；　身量稱彼于中坐，　　同觀菩薩眾圍繞。　放大光明百千億，　　滅除一切有情苦；　復于頂上放光明，　　普入十方諸佛會；　悉住空中作光網，　　供養佛已從足入；　即時諸佛悉知此，　　佛子今登灌頂位。　十方菩薩皆來集，　　瞻此大士獲眾定；　諸佛眉間亦放光，　　普照而來從頂入。　十方世界咸震動，　　一切惡趣苦銷滅；　是時諸佛灌其頂，　　如轉輪王灌太子。　若蒙諸佛與灌頂，　　是則名登法雲地；　智慧增

【現代漢語翻譯】現代漢語譯本觀察種種示現，救度有情眾生；又供養具備十力（如來十種力量）的無上尊者，這能趣入現前地（菩薩修行十地中的第六地）。世間難以知曉而能知曉，不執著於我，遠離有和無的對立；法性（諸法實相）本自寂靜，隨因緣而流轉，由此微妙智慧趨向第七地（菩薩修行十地中的第七地）。智慧和方便的心廣大無邊，難以修行，難以調伏，難以了知；雖然證得寂滅，仍然勤奮修習，能達到如虛空般不動搖的境界（菩薩修行十地中的第八地）。蒙受佛的勸導，從寂滅中起身，廣泛修習種種智慧的行持；具備十種自在（菩薩的十種自在），觀察世間，由此而升入善慧地（菩薩修行十地中的第九地）。以微妙的智慧觀察有情眾生，他們的心、煩惱、業力等如同稠密的森林；爲了教化他們，使他們趨向正道，演說諸佛的殊勝義理寶藏。次第修行，具足各種善行，乃至第九地（菩薩修行十地中的第九地）積聚福德和智慧；常常尋求諸佛最殊勝的法，以佛的智慧之水接受灌頂。獲得無數的三摩地（禪定），都能善巧了知其作用；其後，確定名稱，接受灌頂，安住于廣大的境界，恒常不動搖。菩薩得到這個灌頂之後，大寶蓮花忽然顯現；菩薩的身量與蓮花相稱，坐在其中，一同觀看菩薩眾圍繞。放出百千億的光明，滅除一切有情眾生的痛苦；又從頭頂放出光明，普遍進入十方諸佛的集會；都安住在空中形成光網，供養諸佛之後，從足底進入；即時諸佛都知道，這位佛子現在登上灌頂的地位。十方菩薩都來集會，瞻仰這位大士獲得各種禪定；諸佛的眉間也放出光明，普遍照耀而來，從頭頂進入。十方世界都震動，一切惡道的痛苦都消滅；這時諸佛為他灌頂，如同轉輪王為太子灌頂。如果蒙受諸佛給予灌頂，這就名為登上法雲地（菩薩修行十地中的第十地）；智慧增長。

【English Translation】 English version Observing various manifestations, saving sentient beings; And also making offerings to the unsurpassed honored one who possesses the ten powers (Tathagata's ten powers), this enables one to enter the Pratyakshabhumi (the sixth of the ten Bodhisattva stages). Knowing what is difficult for the world to know, not clinging to self, and being free from the duality of existence and non-existence; The nature of Dharma (the true nature of all phenomena) is originally tranquil, transforming according to conditions, and by this subtle wisdom, one moves towards the seventh stage (the seventh of the ten Bodhisattva stages). The mind of wisdom and skillful means is vast and boundless, difficult to practice, difficult to subdue, and difficult to understand; Although having attained Nirvana, one still diligently practices, able to reach the state of immovability like space (the eighth of the ten Bodhisattva stages). Being encouraged by the Buddha, rising from Nirvana, widely practicing various acts of wisdom; Possessing the ten freedoms (ten freedoms of a Bodhisattva), observing the world, and by this, ascending to the Sadhumati Bhumi (the ninth of the ten Bodhisattva stages). With subtle wisdom, observing sentient beings, their minds, afflictions, karma, etc., like dense forests; In order to transform them and lead them to the path, expounding the supreme treasury of the Buddhas' teachings. Practicing in sequence, possessing all kinds of good deeds, and up to the ninth stage (the ninth of the ten Bodhisattva stages), accumulating merit and wisdom; Constantly seeking the most supreme Dharma of the Buddhas, receiving the consecration of the Buddha's wisdom water. Obtaining countless Samadhis (meditative states), all skillfully understanding their functions; After that, establishing the name, receiving the consecration, abiding in the vast realm, constantly unmoving. After the Bodhisattva receives this consecration, a great treasure lotus suddenly appears; The Bodhisattva's size matches the lotus, sitting within it, together observing the assembly of Bodhisattvas surrounding. Releasing hundreds of billions of lights, eliminating the suffering of all sentient beings; And also releasing light from the crown of the head, universally entering the assemblies of Buddhas in the ten directions; All abiding in the sky, forming a net of light, after making offerings to the Buddhas, entering from the soles of the feet; Immediately, all the Buddhas know that this Buddha's child is now ascending to the position of consecration. Bodhisattvas from the ten directions all come to gather, gazing upon this great being obtaining various Samadhis; The Buddhas also release light from between their eyebrows, universally illuminating and entering from the crown of the head. The worlds in the ten directions all tremble, and the suffering of all evil realms is extinguished; At this time, the Buddhas consecrate him, like a Chakravartin king consecrating his crown prince. If one receives consecration from the Buddhas, this is called ascending to the Dharmamegha Bhumi (the tenth of the ten Bodhisattva stages); Wisdom increases.

長無有邊，　　開悟一切諸世間。　欲界、色界、無色界，　　法界、世界、有情界；　有為、無為、空涅槃，　　如是一切咸通達。　一切變化大威力，　　諸佛加持微細智；　秘密劫數毛道等，　　皆能如實而觀察。　受生舍俗成正覺，　　轉妙法輪入涅槃；　乃至寂滅解脫法，　　及所示說皆能了。　菩薩住此法雲地，　　具足念力持佛法；　譬如大海受龍雨，　　此地受法亦復然。　假使十方無量土，　　微塵數等諸有情；　悉得聞持陀羅尼，　　各持別別無量法。　菩薩住此法雲地，　　於一佛所所受法；　名為三世法界藏，　　此過彼數無有量。　由昔智愿威神力，　　一念普遍十方界；　注甘露法滅煩惱，　　是故此地名法雲。　神通示現遍十方，　　超出人天世間境；　復過是數無量億，　　若以世智思必迷。　十地菩薩身業等，　　至舉足量智功德，　此乃登法太子位，　　九地諸聖不能測，　何況一切諸群生，　　及以聲聞、獨覺等。　此地菩薩供養佛，　　十方國土悉周遍，　亦供現前諸聖眾，　　具足莊嚴佛功德。　諸佛為住此地說，　　三世法界無礙智，　遍照世界有情等，　　乃至為說一切智。　此地菩薩智光明，　　能示有情正法

路，　如大自在天王光，　　除闇能悅有情身，　此地智光能除闇，　　悅豫世間亦如是。　住此多作三界王，　　善能演說三乘法；　剎那能證百萬億，　　那庾多數不可說。　剎土塵等三摩地，　　見佛等事余亦然；　此地我今已略說，　　若以廣說不可盡。　是諸地于佛智中，　　嶷然住似十山王；　初地藝業不可盡，　　如雪山中諸藥性；　二地戒香如香山；　　三如裂窮豐妙珍；　焰慧道寶無有盡，　　如仙山中神仙眾；　五地神通如持雙；　　六如馬耳具眾果；　七地大慧如持魚；　　八地自在如輪圍；　九無礙解如幢相；　　十如妙高具眾德。　初地愿首二凈戒，　　三靜慮等諸功德，　四專一行覺支道，　　五地微妙方便慧，　六地甚深緣起觀，　　七廣大慧八莊嚴，　九地思擇微妙義，　　出過一切世間道；　十地受持諸佛法，　　如是行海無盡竭。　十行超世發心初，　　凈戒第二、靜慮三，　行凈第四、成就五，　　緣起第六、貫穿七，　第八置在金剛幢，　　第九觀察眾稠林，　第十法王授灌頂，　　如是德寶漸清凈。　十方國土碎為塵，　　可於一念知其數；　毫末度空可知量，　　億劫說此不可盡。」

爾時，金剛藏菩薩摩訶

【現代漢語翻譯】現代漢語譯本道路，如同大自在天王（Maheśvara）的光芒，能夠消除黑暗，使有情眾生感到愉悅。此地的智慧之光也能消除黑暗，使世間感到喜悅，也是如此。住在此地，多作為三界之王，善於演說三乘佛法；剎那間能夠證得百萬億，乃至那由他（nayuta）等無數不可說的境界。如同剎土微塵般的三摩地（samadhi），見到佛陀等事也是如此；此地我今天已經略說，如果廣說則不可窮盡。這些地在佛陀的智慧中，巍然屹立，如同十座山王；初地的技藝和事業不可窮盡，如同雪山中的各種藥性；二地的戒香如同香山；三地如同裂開的窮人，得到豐盛的珍寶；焰慧道的寶藏沒有窮盡，如同仙山中的神仙們；五地的神通如同持雙；六地如同馬耳，具備各種果實；七地的大智慧如同持魚；八地的自在如同輪圍山；九地的無礙解如同幢相；十地如同妙高山，具備各種功德。初地以愿為首，二地清凈持戒，三地以靜慮等各種功德為主，四地專修一行覺支道，五地具有微妙的方便智慧，六地深入觀察緣起，七地具有廣大的智慧，八地莊嚴，九地思擇微妙的意義，超出一切世間之道；十地受持諸佛的教法，這樣的修行大海沒有窮盡。十行超越世間，從發心開始，清凈持戒是第二，靜慮是第三，行凈是第四，成就為第五，緣起是第六，貫穿是第七，第八安置在金剛幢，第九觀察眾多的樹林，第十法王授予灌頂，這樣的功德寶藏逐漸清凈。十方國土碎為微塵，可以在一念之間知道其數量；毫毛尖端度量虛空可以知道其大小，用億劫的時間來說也說不盡。那時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva）

【English Translation】 English version The path, Like the light of the great lord Maheśvara, it can dispel darkness and gladden the beings. The light of wisdom in this stage can also dispel darkness and gladden the world, just like that. Dwelling in this stage, one often acts as the king of the three realms, skillfully expounding the teachings of the three vehicles; In an instant, one can realize hundreds of millions, even nayuta and countless indescribable realms. The samadhi (samadhi) as numerous as the dust of the Buddha-lands, seeing the Buddha and other things are also like this; This stage I have briefly described today, if described in detail, it would be inexhaustible. These stages, in the wisdom of the Buddha, stand majestically like ten mountain kings; The arts and activities of the first stage are inexhaustible, like the various medicinal properties in the snowy mountains; The fragrance of precepts in the second stage is like the fragrant mountain; the third stage is like a poor person who has been split open and obtained abundant treasures; The treasures of the path of blazing wisdom are endless, like the immortals in the immortal mountains; The supernatural powers of the fifth stage are like holding a pair; the sixth stage is like a horse's ear, possessing various fruits; The great wisdom of the seventh stage is like holding a fish; the freedom of the eighth stage is like the Cakravāla mountains; The unobstructed understanding of the ninth stage is like a banner; the tenth stage is like Mount Meru, possessing various virtues. The first stage is headed by vows, the second stage is pure in keeping precepts, the third stage is mainly about dhyana and other merits, The fourth stage focuses on cultivating the path of one enlightenment factor, the fifth stage has subtle skillful wisdom, The sixth stage deeply observes dependent origination, the seventh stage has vast wisdom, the eighth stage is adorned, The ninth stage contemplates subtle meanings, surpassing all worldly paths; The tenth stage upholds the teachings of all Buddhas, such a sea of practice is inexhaustible. The ten practices transcend the world, starting from the initial aspiration, pure precepts are the second, dhyana is the third, Pure conduct is the fourth, accomplishment is the fifth, dependent origination is the sixth, penetration is the seventh, The eighth is placed in the Vajra banner, the ninth observes the numerous forests, The tenth Dharma king bestows the consecration, such treasures of merit gradually become pure. If the lands of the ten directions were crushed into dust, one could know their number in a single thought; If the tip of a hair were to measure space, one could know its size, but even with billions of kalpas, it could not be fully described. At that time, the Bodhisattva Mahāsattva Vajragarbha (Vajragarbha Bodhisattva Mahāsattva)

薩，以佛神力說此經已，如來、應供、正遍等覺，稱許印可。彼諸一切菩薩大眾，及諸天、龍、藥叉、健達縛、阿素洛、釋、梵、護世、摩醯首羅、凈居天眾，皆大歡喜信受奉行。

時薄伽梵成道未久第二七日，在於他化自在天王宮摩尼寶藏殿，隨喜金剛藏菩薩所說。

菩薩法雲地第十竟

十地經卷第九

【現代漢語翻譯】現代漢語譯本：當佛陀以其神力說完這部經后，如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），都稱讚並認可了這部經。所有在場的菩薩大眾，以及諸天（Deva）、龍（Naga）、藥叉（Yaksa）、健達縛（Gandharva）、阿修羅（Asura）、釋（Sakra）、梵（Brahma）、護世（Lokapala）、摩醯首羅（Mahesvara）、凈居天眾（Suddhavasa），都非常歡喜，信受並奉行這部經。那時，薄伽梵（Bhagavan）成道后不久，在第二個七日，於他化自在天王宮（Paranirmitavasavartin）的摩尼寶藏殿，隨喜金剛藏菩薩（Vajragarbha Bodhisattva）所說的法。菩薩法雲地（Dharmamegha）第十地結束。《十地經》第九卷

【English Translation】 English version: Then, after the Buddha, through his divine power, had spoken this sutra, the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), praised and approved it. All the assembled Bodhisattva Mahasattvas, as well as the Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Sakra (king of gods), Brahma (creator god), Lokapalas (world protectors), Mahesvara (great god), and the Suddhavasa (pure abode) gods, were all greatly delighted, believed, accepted, and practiced this sutra. At that time, not long after the Bhagavan (Blessed One) attained enlightenment, on the second seventh day, in the Mani Treasure Palace of the Paranirmitavasavartin (Heaven of the Gods Who Control the Creations of Others), he rejoiced in what Vajragarbha Bodhisattva had spoken. The tenth stage, the Dharmamegha (Cloud of Dharma) stage of the Bodhisattva, is completed. Chapter Nine of the Dasabhumika Sutra