T16n0658_寶云經
大正藏第 16 冊 No. 0658 寶云經
No. 658 [No. 659]
寶云經卷第一
梁扶南三藏曼陀羅仙譯
如是我聞：
一時佛在伽耶山頂，與大比丘僧七萬人俱——所作已辦，舍諸重擔，其心自在；盡諸有結，正見解脫，皆如大龍善解法界；是法王子能捨利養，善具出家、善受具戒；意所欲者悉得滿足，住涅槃道——唯除阿難在於學地。
諸大菩薩八萬四千人俱，皆是一生補處，向一切智無有退轉，志求佛地近於彼岸；得阿僧祇諸陀羅尼、逮得諸禪首楞嚴三昧，遊戲神通，大慈大悲遍滿十方乃至無量無邊佛土；行空境界，除諸蓋障、盡三毒根；善游無相室宅，恒欲救濟一切眾生，善知諸佛世界、得無礙智；心如虛空深廣如海，猶如須彌八風不動、心如蓮華不著塵水、意如真寶內外明徹、如凈真金中無瑕穢。其名曰：寶光菩薩、寶掌菩薩、寶印手菩薩、寶天冠菩薩、寶鬘菩薩、寶積菩薩、寶藏菩薩、寶山頂菩薩、寶幢菩薩、金剛胎菩薩、金胎菩薩、寶胎菩薩、功德胎菩薩、凈無垢胎菩薩、如來胎菩薩、智胎菩薩、日胎菩薩、三昧胎菩薩、蓮華胎菩薩、解脫月菩薩、普月菩薩、觀世音菩薩、普賢菩薩、普眼菩薩、蓮花眼菩薩、大眼菩薩、普威儀菩薩
【現代漢語翻譯】 現代漢語譯本 《寶云經》第一卷 梁朝扶南三藏曼陀羅仙翻譯 我是這樣聽說的： 一時，佛陀在伽耶山頂，與七萬大比丘僧眾在一起——他們都已經完成了該做的事情，捨棄了所有的重擔，內心自在；斷盡了所有的煩惱結縛，以正見獲得解脫，都像大龍一樣善於理解法界；他們是佛的法子，能夠捨棄名聞利養，善於出家修行、善於接受具足戒；心中所希望的都能得到滿足，安住在通往涅槃的道路上——只有阿難還在學習的階段。 還有八萬四千位大菩薩在一起，他們都是一生補處菩薩（指下一生將成佛的菩薩），趨向於一切智慧，永不退轉，立志追求佛的果位，接近於涅槃的彼岸；獲得了無數的陀羅尼（總持，記憶法門），得到了各種禪定和首楞嚴三昧（一種高級禪定），能夠自在地運用神通，以廣大的慈悲心遍滿十方乃至無量無邊的佛土；在空性的境界中修行，去除各種煩惱的遮蓋和障礙，斷盡貪嗔癡三毒的根本；善於安住在無相的境界中，恒常想要救濟一切眾生，善於瞭解諸佛的世界，獲得無礙的智慧；心像虛空一樣深邃廣闊，像大海一樣浩瀚，像須彌山一樣八風吹不動，心像蓮花一樣不沾染塵土和水，意念像真正的寶物一樣內外明亮清澈，像純凈的真金一樣沒有瑕疵。他們的名字是：寶光菩薩、寶掌菩薩、寶印手菩薩、寶天冠菩薩、寶鬘菩薩、寶積菩薩、寶藏菩薩、寶山頂菩薩、寶幢菩薩、金剛胎菩薩、金胎菩薩、寶胎菩薩、功德胎菩薩、凈無垢胎菩薩、如來胎菩薩、智胎菩薩、日胎菩薩、三昧胎菩薩、蓮華胎菩薩、解脫月菩薩、普月菩薩、觀世音菩薩、普賢菩薩、普眼菩薩、蓮花眼菩薩、大眼菩薩、普威儀菩薩
【English Translation】 English version The寶云經 (Bao Yun Jing) - The Jewel Cloud Sutra, Volume 1 Translated by Tripiṭaka Master Maṇḍala of Funan during the Liang Dynasty Thus have I heard: At one time, the Buddha was on the summit of Mount Gaya, together with seventy thousand great Bhikṣu (monks) – they had accomplished what needed to be done, relinquished all burdens, their minds were free; they had exhausted all fetters, liberated through right view, all like great dragons, skilled in understanding the Dharma realm; they were Dharma princes of the Buddha, capable of abandoning fame and gain, skilled in renouncing the household life, skilled in receiving the full precepts; whatever their minds desired was fully satisfied, dwelling on the path to Nirvana – except for Ānanda (阿難), who was still in the stage of learning. Also present were eighty-four thousand great Bodhisattvas, all being Ekajāti-pratibaddha Bodhisattvas (一生補處菩薩, Bodhisattvas who will become Buddhas in their next life), progressing towards all-knowing wisdom without regression, aspiring to the Buddha-ground, near the other shore (of Nirvana); having attained countless Dhāraṇīs (陀羅尼, mnemonic devices), having attained various Dhyānas (禪定, meditative states) and the Śūraṅgama Samādhi (首楞嚴三昧, a supreme Samadhi), playing with supernormal powers, with great compassion filling the ten directions and even immeasurable and boundless Buddha-lands; practicing in the realm of emptiness, removing all coverings and hindrances, exhausting the roots of the three poisons (greed, hatred, and delusion); skilled in dwelling in the abode of non-form, constantly desiring to save all sentient beings, skilled in knowing the worlds of all Buddhas, having attained unobstructed wisdom; their minds were as deep and vast as the sky, as boundless as the sea, like Mount Sumeru unmoved by the eight winds, their minds like lotuses unattached to dust and water, their intentions like true jewels, bright and clear inside and out, like pure true gold without flaws or impurities. Their names were: Treasure Light Bodhisattva (寶光菩薩), Treasure Palm Bodhisattva (寶掌菩薩), Treasure Seal Hand Bodhisattva (寶印手菩薩), Treasure Heavenly Crown Bodhisattva (寶天冠菩薩), Treasure Garland Bodhisattva (寶鬘菩薩), Treasure Accumulation Bodhisattva (寶積菩薩), Treasure Store Bodhisattva (寶藏菩薩), Treasure Mountain Peak Bodhisattva (寶山頂菩薩), Treasure Banner Bodhisattva (寶幢菩薩), Vajra Embryo Bodhisattva (金剛胎菩薩), Golden Embryo Bodhisattva (金胎菩薩), Treasure Embryo Bodhisattva (寶胎菩薩), Merit Embryo Bodhisattva (功德胎菩薩), Pure Immaculate Embryo Bodhisattva (凈無垢胎菩薩), Tathāgata Embryo Bodhisattva (如來胎菩薩), Wisdom Embryo Bodhisattva (智胎菩薩), Sun Embryo Bodhisattva (日胎菩薩), Samādhi Embryo Bodhisattva (三昧胎菩薩), Lotus Embryo Bodhisattva (蓮華胎菩薩), Liberation Moon Bodhisattva (解脫月菩薩), Universal Moon Bodhisattva (普月菩薩), Avalokiteśvara Bodhisattva (觀世音菩薩), Samantabhadra Bodhisattva (普賢菩薩), Universal Eye Bodhisattva (普眼菩薩), Lotus Eye Bodhisattva (蓮花眼菩薩), Great Eye Bodhisattva (大眼菩薩), Universal Dignity Bodhisattva (普威儀菩薩)
、普端嚴菩薩、普行菩薩、知定意菩薩、法意菩薩、勝意菩薩、增長意菩薩、金剛意菩薩、師子神通菩薩、大音聲王菩薩、師子吼意菩薩、深音聲菩薩、無染污菩薩、離一切垢菩薩、月光菩薩、日光菩薩、智光菩薩、智功德菩薩、月功德菩薩、蓮花功德菩薩、寶功德菩薩、文殊師利菩薩，跋陀婆羅等十六賢士，賢劫千菩薩摩訶薩等，彌勒最為上首。
四天王諸天等，四天王最為上首；忉利諸天等，帝釋最為上首；焰摩天，焰摩天王最為上首；兜率陀天，兜率陀天王最為上首；化樂諸天，化樂天王最為上首；他化自在諸天，他化自在天王最為上首。善黨諸天，薩陀最為上首；一切諸梵天王，大梵最為上首；首陀會諸天，摩醯首羅最為上首。毗摩質多羅阿修羅王、婆稚阿修羅王、羅睺阿修羅王等無量百千億阿修羅王；阿那婆達多龍王、摩那斯龍王、娑伽羅龍王、難陀龍王、和修吉龍王、德叉迦龍王，如是等百千億諸龍及諸龍子、諸龍綵女。如是等百千萬億眾——天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等百千億眾——皆來集會。
爾時，伽耶山頂方四由旬，微塵針鋒，虛空及地大眾充滿；悉敷師子座，莊嚴光顯，高一由旬，嚴飾第一；廣半由旬，八千天衣遍佈其上。地悉平正變為
【現代漢語翻譯】 普端嚴菩薩（Puduan Yan Pusa，意為具足端正莊嚴的菩薩）、普行菩薩（Puxing Pusa，意為實踐一切善行的菩薩）、知定意菩薩（Zhiding Yi Pusa，意為深知禪定之意的菩薩）、法意菩薩（Fayi Pusa，意為通達佛法真意的菩薩）、勝意菩薩（Shengyi Pusa，意為具有殊勝意樂的菩薩）、增長意菩薩（Zengzhang Yi Pusa，意為增長智慧和善意的菩薩）、金剛意菩薩（Jingang Yi Pusa，意為具有金剛般堅定意志的菩薩）、師子神通菩薩（Shizi Shentong Pusa，意為具有獅子般神通力的菩薩）、大音聲王菩薩（Dasheng Yinwang Pusa，意為聲音洪亮如王者般的菩薩）、師子吼意菩薩（Shizi Houyi Pusa，意為具有獅子吼般威猛之意的菩薩）、深音聲菩薩（Shensheng Yin Pusa，意為聲音深沉的菩薩）、無染污菩薩（Wuranwu Pusa，意為沒有染污的菩薩）、離一切垢菩薩（Li Yiqie Gou Pusa，意為脫離一切塵垢的菩薩）、月光菩薩（Yueguang Pusa，意為以月光為象徵的菩薩）、日光菩薩（Riguang Pusa，意為以日光為象徵的菩薩）、智光菩薩（Zhiguang Pusa，意為具有智慧之光的菩薩）、智功德菩薩（Zhi Gongde Pusa，意為具有智慧功德的菩薩）、月功德菩薩（Yue Gongde Pusa，意為具有月亮般清涼功德的菩薩）、蓮花功德菩薩（Lianhua Gongde Pusa，意為具有蓮花般清凈功德的菩薩）、寶功德菩薩（Bao Gongde Pusa，意為具有珍寶般功德的菩薩）、文殊師利菩薩（Wenshushili Pusa，意為智慧第一的菩薩），跋陀婆羅（Batuo Poluo）等十六賢士，賢劫千菩薩摩訶薩（Xianjie Qian Pusa Mohesa）等，彌勒（Mile，即彌勒菩薩）最為上首。 四天王諸天等，四天王（Sitianwang）最為上首；忉利諸天等，帝釋（Dishi，即帝釋天）最為上首；焰摩天（Yanmotian），焰摩天王（Yanmotianwang）最為上首；兜率陀天（Doushuotian），兜率陀天王（Doushuotianwang）最為上首；化樂諸天，化樂天王（Hualetianwang）最為上首；他化自在諸天，他化自在天王（Tahuazizai Tianwang）最為上首。善黨諸天，薩陀（Satuo）最為上首；一切諸梵天王，大梵（Dafan）最為上首；首陀會諸天，摩醯首羅（Moheshuoluo）最為上首。毗摩質多羅阿修羅王（Pimozhiduoluo Axiuluowang）、婆稚阿修羅王（Pozhi Axiuluowang）、羅睺阿修羅王（Luohou Axiuluowang）等無量百千億阿修羅王；阿那婆達多龍王（Ananavadaduo Longwang）、摩那斯龍王（Manasi Longwang）、娑伽羅龍王（Suojialuo Longwang）、難陀龍王（Nantuo Longwang）、和修吉龍王（Hexiu Ji Longwang）、德叉迦龍王（Dechajia Longwang），如是等百千億諸龍及諸龍子、諸龍綵女。如是等百千萬億眾——天、龍、夜叉（Yacha）、乾闥婆（Qiantapo）、阿修羅（Axiuluo）、迦樓羅（Jialouluo）、緊那羅（Jinnuluo）、摩睺羅伽（Mohuluojia）、人非人等百千億眾——皆來**。 爾時，伽耶山頂方四由旬，微塵針鋒，虛空及地大眾充滿；悉敷師子座，莊嚴光顯，高一由旬，嚴飾第一；廣半由旬，八千天衣遍佈其上。地悉平正變為
【English Translation】 Puduan Yan Bodhisattva (Bodhisattva of Universal Dignity and Serenity), Puxing Bodhisattva (Bodhisattva of Universal Practice), Zhiding Yi Bodhisattva (Bodhisattva of Knowing the Meaning of Samadhi), Fayi Bodhisattva (Bodhisattva of the Meaning of Dharma), Shengyi Bodhisattva (Bodhisattva of Supreme Meaning), Zengzhang Yi Bodhisattva (Bodhisattva of Increasing Meaning), Jingang Yi Bodhisattva (Bodhisattva of Vajra Meaning), Shizi Shentong Bodhisattva (Bodhisattva of Lion-like Supernatural Power), Dasheng Yinwang Bodhisattva (Bodhisattva of Great Sound King), Shizi Houyi Bodhisattva (Bodhisattva of Lion's Roar Meaning), Shensheng Yin Bodhisattva (Bodhisattva of Deep Sound), Wuranwu Bodhisattva (Bodhisattva of Non-Contamination), Li Yiqie Gou Bodhisattva (Bodhisattva of Being Apart from All Impurities), Yueguang Bodhisattva (Moonlight Bodhisattva), Riguang Bodhisattva (Sunlight Bodhisattva), Zhiguang Bodhisattva (Wisdom Light Bodhisattva), Zhi Gongde Bodhisattva (Wisdom Merit Bodhisattva), Yue Gongde Bodhisattva (Moon Merit Bodhisattva), Lianhua Gongde Bodhisattva (Lotus Merit Bodhisattva), Bao Gongde Bodhisattva (Treasure Merit Bodhisattva), Manjushri Bodhisattva (Wenshushili Pusa), the sixteen worthy ones such as Bhadra-pala (Batuo Poluo), the thousand Bodhisattva-Mahasattvas (Xianjie Qian Pusa Mohesa) of the Bhadrakalpa, with Maitreya (Mile) as the foremost. The gods of the Four Heavenly Kings, with the Four Heavenly Kings (Sitianwang) as the foremost; the gods of Trayastrimsa, with Indra (Dishi) as the foremost; the Yama Heaven (Yanmotian), with the Yama Heavenly King (Yanmotianwang) as the foremost; the Tushita Heaven (Doushuotian), with the Tushita Heavenly King (Doushuotianwang) as the foremost; the gods of Nirmanarati, with the Nirmanarati Heavenly King (Hualetianwang) as the foremost; the gods of Paranirmita-vasavartin, with the Paranirmita-vasavartin Heavenly King (Tahuazizai Tianwang) as the foremost. The gods of the Good Party, with Satya (Satuo) as the foremost; all the Brahma Heavenly Kings, with Maha-brahma (Dafan) as the foremost; the gods of Suddhavasa, with Mahesvara (Moheshuoluo) as the foremost. The Asura King Vemacitrin (Pimozhiduoluo Axiuluowang), the Asura King Bali (Pozhi Axiuluowang), the Asura King Rahu (Luohou Axiuluowang), and countless hundreds of thousands of millions of Asura Kings; the Naga King Anavatapta (Ananavadaduo Longwang), the Naga King Manasvin (Manasi Longwang), the Naga King Sagara (Suojialuo Longwang), the Naga King Nanda (Nantuo Longwang), the Naga King Vasuki (Hexiu Ji Longwang), the Naga King Takshaka (Dechajia Longwang), and hundreds of thousands of millions of Nagas, Naga sons, and Naga daughters. Such hundreds of thousands of millions of beings—gods, nagas, yakshas (Yacha), gandharvas (Qiantapo), asuras (Axiuluo), garudas (Jialouluo), kinnaras (Jinnuluo), mahoragas (Mohuluojia), humans, non-humans, and hundreds of thousands of millions of others—all came together**. At that time, the summit of Mount Gaya was four yojanas square, filled with multitudes as numerous as dust motes and needle points, filling the sky and the earth; lion thrones were spread out everywhere, adorned with splendor and light, one yojana high, with the finest decorations; half a yojana wide, covered with eight thousand heavenly garments. The ground was entirely level and transformed into
金剛，懸諸繒幡，香汁灑地，無量天花遍滿在中。其座左右生諸蓮花大如車輪，百千萬葉，真金為莖，皆以紺琉璃為臺、因陀尼為鬘，香潔適意，觸時快樂，如是妙花以供養佛。彼師子座于其四角各生寶樹，高十五里，其樹蔭蓋及半由旬。
如是莊嚴師子之座，佛坐其上，心意清凈，善轉法輪，降伏魔怨，不為八法之所污染，得無所畏，智辯無滯，心無怯弱猶如師子、意行清凈如明淵池、深廣如海能出衆寶、猶如須彌處於大海、如日盛明照於一切、如月盛滿悉令清凈、雨大法雨如彼龍王、處眾高顯如大梵天。無量弟子悉皆調順，無量釋、梵、四天王等瞻仰觀佛，心無高下，能令大眾溫光如日，眾寶莊嚴。
爾時，世尊身色熙怡，如日溫照一切大眾、如寶莊嚴，頂上放光名曰周遍，普照百千世界，無量諸光以為眷屬，俱照十方，繞佛三匝，光從口入而口無異相。譬如凈月明照虛空，然于虛空亦無異相；光從口入亦復如是。譬如沙聚，蘇油注中不見增損；佛光入口亦復如是。
爾時，東方過無量恒河沙世界，有國名蓮華自在，彼世界有佛名蓮華眼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為諸菩薩說一乘法。彼國無有聲聞、辟支佛名。時諸眾生皆得阿鞞跋致
【現代漢語翻譯】 現代漢語譯本 金剛（Vajra），懸掛著各種幡旗，用香水灑在地上，無數的天花遍佈其中。寶座的左右生長著像車輪一樣大的蓮花，成百上千的花瓣，用真金做花莖，都用紺琉璃做花臺，用因陀尼（Indra's net）做花鬘，香氣潔凈舒適，觸碰時感到快樂，用這樣美妙的花來供養佛。那師子座（lion throne）的四個角上各自生長著寶樹，高達十五里，樹蔭覆蓋了半由旬（yojana）。 這樣莊嚴的師子座，佛坐在上面，心意清凈，善於轉法輪（Dharma wheel），降伏魔怨，不被八法（eight worldly concerns）所污染，得到無所畏懼，智慧辯才沒有滯礙，內心沒有怯懦，猶如獅子；意念行為清凈如明澈的深淵，深廣如大海能產出各種寶物，猶如須彌山（Mount Sumeru）處於大海之中，像太陽一樣盛大地照耀一切，像滿月一樣使一切清凈，降下大法的雨水猶如龍王，處於眾人之中高大顯赫猶如大梵天（Mahabrahma）。無數的弟子都已調伏順從，無數的釋（Shakra）、梵（Brahma）、四天王（Four Heavenly Kings）等瞻仰觀看佛，心中沒有高下之分，能使大眾感到溫暖如陽光，用各種珍寶莊嚴。 這時，世尊（Bhagavan）的臉色喜悅，像太陽溫暖地照耀一切大眾，像珍寶一樣莊嚴，頭頂上放出名為周遍的光芒，普遍照耀百千世界，無數的光芒作為眷屬，一起照耀十方，圍繞佛三圈，光從口中進入而口沒有異樣的形態。譬如清凈的月亮明亮地照耀虛空，然而對於虛空也沒有異樣的形態；光從口中進入也是這樣。譬如沙堆，把酥油注入其中看不見增多或減少；佛光進入口中也是這樣。 這時，東方經過無數恒河沙（Ganges sand）世界，有一個國家名叫蓮華自在，那個世界有一尊佛名叫蓮華眼如來（Padma Netra Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Shasta deva-manushyanam）、天人師（Teacher of gods and men）、佛（Buddha）、世尊（Bhagavan），為諸菩薩說一乘法（Ekayana）。那個國家沒有聲聞（Shravaka）、辟支佛（Pratyekabuddha）的名字。當時的眾生都得到阿鞞跋致（avaivartika）。
【English Translation】 English version Vajra (diamond scepter), various banners are hung, and fragrant water is sprinkled on the ground, with countless heavenly flowers scattered throughout. To the left and right of the throne grow lotus flowers as large as chariot wheels, with hundreds of thousands of petals, stems of pure gold, and platforms of lapis lazuli, adorned with Indra's net (Indra's net), fragrant, clean, and pleasant, bringing joy upon touch, with such wonderful flowers offered to the Buddha. At each of the four corners of the lion throne (lion throne) grows a precious tree, fifteen li (Chinese mile) in height, its shade covering half a yojana (yojana). Thus adorned is the lion throne, upon which the Buddha sits, with a pure mind, skillfully turning the Dharma wheel (Dharma wheel), subduing demonic forces, unpolluted by the eight worldly concerns (eight worldly concerns), attaining fearlessness, with unobstructed wisdom and eloquence, and a heart without timidity, like a lion; thoughts and actions as pure as a clear, deep pool, as deep and vast as the ocean, capable of producing all kinds of treasures, like Mount Sumeru (Mount Sumeru) situated in the ocean, shining brightly like the sun upon all, like the full moon making all pure, raining down the great Dharma like the dragon king, standing tall and prominent among the assembly like Mahabrahma (Mahabrahma). Countless disciples are all tamed and obedient, and countless Shakra (Shakra), Brahma (Brahma), Four Heavenly Kings (Four Heavenly Kings), and others gaze upon the Buddha, without any sense of superiority or inferiority, able to bring warmth to the assembly like the sun, adorned with various treasures. At that time, the Bhagavan (Bhagavan)'s countenance was joyful, like the sun warmly illuminating the entire assembly, adorned like a jewel, emitting a light from the crown of his head called 'All-Pervading,' universally illuminating hundreds of thousands of worlds, with countless lights as attendants, together illuminating the ten directions, circling the Buddha three times, the light entering from the mouth without any change in its appearance. Just as the pure moon brightly illuminates the void, yet there is no change in the void; the light entering from the mouth is also like this. Just as with a pile of sand, pouring ghee into it does not show any increase or decrease; the Buddha's light entering the mouth is also like this. At that time, passing through countless Ganges sand (Ganges sand) worlds to the east, there is a country called Lotus Sovereignty, and in that world there is a Buddha called Padma Netra Tathagata (Padma Netra Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-charana-sampanna (Vidya-charana-sampanna), Sugata (Sugata), Lokavidu (Lokavidu), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi), Shasta deva-manushyanam (Shasta deva-manushyanam), Teacher of gods and men (Teacher of gods and men), Buddha (Buddha), Bhagavan (Bhagavan), preaching the Ekayana (Ekayana) to the Bodhisattvas. In that country, there are no names of Shravaka (Shravaka) or Pratyekabuddha (Pratyekabuddha). At that time, all beings attained avaivartika (avaivartika).
，趣向阿耨多羅三藐三菩提。此諸眾生無有揣食，唯有法喜、禪悅等食。彼國雖有日、月、星辰，不以為明，唯有佛光照于彼土；無有山林、株杌、荊棘，地平如掌。
彼有菩薩摩訶薩名除一切蓋障，聞其名者一切罪障皆悉除滅。時除蓋障菩薩摩訶薩蒙光觸身，即詣蓮華眼佛所，頭面著地為佛作禮，卻住一面坐蓮華上。復有無量菩薩亦蒙光明往詣佛所，頭面著地頂禮佛足，卻坐一面。除蓋障菩薩從坐而起，整其衣服，偏袒右肩，右膝著地，合掌向佛而白佛言：「世尊！以何因緣有斯光明？遇斯光者心意快樂，如是之光從何而來？」
蓮華眼佛答言：「善男子！西方有世界名娑婆，佛號曰釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，聞彼佛名皆得阿鞞跋致，如是之光彼佛所放。」
除蓋障菩薩復白佛言：「世尊！以何因緣聞彼佛名皆得阿鞞跋致、趣阿耨多羅三藐三菩提？」
蓮華眼佛復告除蓋障菩薩言：「彼佛行菩薩道時發大誓願：『若我成佛，聞其名者皆發阿耨多羅三藐三菩提心、得阿鞞跋致。』」
除蓋障菩薩復白佛言：「世尊！若聞彼佛名皆發阿耨多羅三藐三菩提、得阿鞞跋致者，彼國眾生皆已得不？」
蓮華眼佛答言：
【現代漢語翻譯】 現代漢語譯本：他們趣向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這些眾生沒有可以抓取的食物，只有法喜、禪悅等作為食物。那個國度雖然有日、月、星辰，但不作為光明，只有佛光照耀那個國土；沒有山林、樹樁、荊棘，地面平坦如手掌。
那裡有一位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）名叫除一切蓋障，聽到他的名字，一切罪障都全部消除。當時，除一切蓋障菩薩摩訶薩蒙受光明觸及身體，立即前往蓮華眼佛（Lotus Eye Buddha）處，頭面著地向佛作禮，退到一旁坐在蓮花上。又有無數菩薩也蒙受光明前往佛處，頭面著地頂禮佛足，退到一旁坐下。除一切蓋障菩薩從座位上站起，整理好衣服，袒露右肩，右膝著地，合掌向佛稟告說：『世尊！因為什麼因緣有這樣的光明？遇到這種光明的人心意快樂，這樣的光明從哪裡而來？』
蓮華眼佛回答說：『善男子！西方有一個世界名叫娑婆（Saha world），佛號是釋迦牟尼（Sakyamuni）如來（Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara）、調御丈夫（Purusha-damya-sarathi）、天人師（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavan）。聽到那位佛的名字，都能得到阿鞞跋致（Avaivartika，不退轉），這樣的光明就是那位佛所放出的。』
除一切蓋障菩薩又稟告佛說：『世尊！因為什麼因緣，聽到那位佛的名字，都能得到阿鞞跋致、趣向阿耨多羅三藐三菩提？』
蓮華眼佛又告訴除一切蓋障菩薩說：『那位佛在行菩薩道時，發下大誓願：『如果我成佛，聽到我的名字的人，都能發起阿耨多羅三藐三菩提心、得到阿鞞跋致。』』
除一切蓋障菩薩又稟告佛說：『世尊！如果聽到那位佛的名字，都能發起阿耨多羅三藐三菩提心、得到阿鞞跋致，那麼那個國度的眾生都已經得到了嗎？』
蓮華眼佛回答說：
【English Translation】 English version: They are inclined towards Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). These beings have no tangible food; they only have the joy of Dharma, the bliss of Dhyana (meditation), and the like as food. Although that land has the sun, moon, and stars, they are not used for illumination; only the Buddha's light shines upon that land. There are no mountains, forests, stumps, or thorns; the ground is as flat as the palm of a hand.
There is a Bodhisattva-Mahasattva (Great Bodhisattva) there named Sarva-nivaranaviskambhin (Remover of All Obstructions). Hearing his name, all sins and obstacles are completely eliminated. At that time, the Bodhisattva-Mahasattva Sarva-nivaranaviskambhin, feeling the touch of the light on his body, immediately went to Lotus Eye Buddha, prostrated himself before the Buddha with his head and face on the ground, and withdrew to one side, sitting on a lotus flower. Countless other Bodhisattvas also, feeling the light, went to the Buddha, prostrated themselves at the Buddha's feet with their heads and faces on the ground, and sat down to one side. The Bodhisattva Sarva-nivaranaviskambhin rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and, with his palms joined, said to the Buddha: 'World Honored One! What is the cause and condition for this light? Those who encounter this light feel joy in their hearts. Where does this light come from?'
Lotus Eye Buddha replied: 'Good man! In the west, there is a world called Saha (suffering world), and the Buddha there is named Sakyamuni (Sage of the Sakyas), the Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara (Unsurpassed), Purusha-damya-sarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Men), Buddha (Enlightened One), Bhagavan (World Honored One). Hearing the name of that Buddha, all will attain Avaivartika (non-retrogression). This light is emitted by that Buddha.'
The Bodhisattva Sarva-nivaranaviskambhin again said to the Buddha: 'World Honored One! What is the cause and condition that hearing the name of that Buddha, all attain Avaivartika and are inclined towards Anuttara-samyak-sambodhi?'
Lotus Eye Buddha again said to the Bodhisattva Sarva-nivaranaviskambhin: 'That Buddha, when practicing the Bodhisattva path, made a great vow: 'If I attain Buddhahood, those who hear my name will all generate the mind of Anuttara-samyak-sambodhi and attain Avaivartika.'
The Bodhisattva Sarva-nivaranaviskambhin again said to the Buddha: 'World Honored One! If hearing the name of that Buddha, all generate the mind of Anuttara-samyak-sambodhi and attain Avaivartika, then have the beings of that land all attained it?'
Lotus Eye Buddha replied:
「善男子！有得、不得。」
除蓋障菩薩復白佛言：「世尊！彼國眾生可不聞耶？」
蓮華眼佛答言：「善男子！亦得聞名。」
除蓋障菩薩白佛言：「世尊！如其聞者，云何有得、不得？」
蓮華眼佛答言：「善男子！彼國眾生悉是阿鞞跋致、亦非阿鞞跋致。」
除蓋障菩薩白佛言：「世尊！云何悉是阿鞞跋致、亦非阿鞞跋致？」
蓮華眼佛答言：「善男子！聞彼佛名者，雖得阿鞞跋致種子因緣，不具行、未滿足，不得受記。善男子！我今為汝說喻。譬如種樹，有其種子離於腐敗、具足生牙因緣，當言為生、為不生耶？」
除蓋障菩薩白佛言：「世尊！是名為生。」
蓮華眼佛答言：「善男子！聞佛名者得其種子，具足因緣便得受記。」
除蓋障菩薩摩訶薩白佛言：「世尊！我欲往娑婆世界禮拜恭敬釋迦牟尼佛。」
蓮華眼佛即便答言：「善男子！今正是時，可往禮拜。」
彼諸菩薩白佛言：「世尊！我等亦當隨從除蓋障菩薩往詣娑婆世界禮拜、恭敬、尊重、讚歎。」
蓮華眼佛告諸菩薩言：「今正是時，可往詣彼。莫生下劣放逸之心。何以故？彼界眾生多諸貪慾、瞋恚、愚癡，不肯恭敬沙門、婆羅門，好作非法、心意粗弊、惡口罵詈
【現代漢語翻譯】 現代漢語譯本 『善男子！有得到，也有得不到。』
除蓋障菩薩（Sarvanivaranaviskambhin，意為消除一切障礙的菩薩）再次對佛說：『世尊！那個世界的眾生能聽到（佛的）名號嗎？』
蓮華眼佛（Padmaksi Buddha）回答說：『善男子！也能聽到（佛的）名號。』
除蓋障菩薩問佛說：『世尊！如果他們聽到了（佛的）名號，為什麼又說有得到，有得不到呢？』
蓮華眼佛回答說：『善男子！那個世界的眾生，從某種意義上來說，都是阿鞞跋致（Avaivartika，不退轉），從某種意義上來說，又都不是阿鞞跋致。』
除蓋障菩薩問佛說：『世尊！為什麼說他們既都是阿鞞跋致，又都不是阿鞞跋致呢？』
蓮華眼佛回答說：『善男子！聽到那位佛的名號的人，雖然得到了阿鞞跋致的種子因緣，但是沒有完全修行，沒有達到圓滿，所以不能得到授記。善男子！我現在為你打個比方。譬如種樹，有了種子，遠離了腐敗，具備了發芽的因緣，（你）應該說是會生長，還是不會生長呢？』
除蓋障菩薩對佛說：『世尊！這可以稱之為會生長。』
蓮華眼佛回答說：『善男子！聽到佛的名號的人，就得到了種子，具備了因緣，就能得到授記。』
除蓋障菩薩摩訶薩（Mahāsattva，大菩薩）對佛說：『世尊！我想要去娑婆世界（Sahā world）禮拜恭敬釋迦牟尼佛（Sakyamuni Buddha）。』
蓮華眼佛立刻回答說：『善男子！現在正是時候，可以前去禮拜。』
那些菩薩對佛說：『世尊！我們也應當跟隨除蓋障菩薩前往娑婆世界，禮拜、恭敬、尊重、讚歎（釋迦牟尼佛）。』
蓮華眼佛告訴各位菩薩說：『現在正是時候，可以前往那裡。不要生起低劣和放逸的心。為什麼呢？因為那個世界的眾生有很多貪慾、嗔恚、愚癡，不肯恭敬沙門（Śrāmana，出家修行者）、婆羅門（Brahmana，印度教祭司），喜歡做不合法的事情，心意粗俗惡劣，惡語謾罵。』
【English Translation】 English version 『Good man! There is attainment, and there is non-attainment.』
Sarvanivaranaviskambhin Bodhisattva (the Bodhisattva who eliminates all obstacles) then said to the Buddha: 『World Honored One! Can the beings in that land hear (the Buddha's) name?』
Padmaksi Buddha (Lotus Eye Buddha) replied: 『Good man! They can also hear (the Buddha's) name.』
Sarvanivaranaviskambhin Bodhisattva asked the Buddha: 『World Honored One! If they hear (the Buddha's) name, why is it said that there is attainment and non-attainment?』
Padmaksi Buddha replied: 『Good man! The beings in that land, in a sense, are all Avaivartika (non-regressing), and in a sense, they are not Avaivartika.』
Sarvanivaranaviskambhin Bodhisattva asked the Buddha: 『World Honored One! Why is it said that they are all Avaivartika and also not Avaivartika?』
Padmaksi Buddha replied: 『Good man! Those who hear the name of that Buddha, although they obtain the seed cause of Avaivartika, do not fully practice and have not reached fulfillment, so they cannot receive prediction. Good man! I will now give you an analogy. For example, when planting a tree, if there is a seed that is not rotten and has the conditions to sprout, should it be said that it will grow or not grow?』
Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 『World Honored One! This can be called growth.』
Padmaksi Buddha replied: 『Good man! Those who hear the Buddha's name obtain the seed, and with the complete conditions, they can receive prediction.』
Sarvanivaranaviskambhin Bodhisattva Mahāsattva (Great Bodhisattva) said to the Buddha: 『World Honored One! I wish to go to the Sahā world to pay homage and respect to Sakyamuni Buddha.』
Padmaksi Buddha immediately replied: 『Good man! Now is the right time, you may go to pay homage.』
Those Bodhisattvas said to the Buddha: 『World Honored One! We should also follow Sarvanivaranaviskambhin Bodhisattva to the Sahā world to pay homage, respect, revere, and praise (Sakyamuni Buddha).』
Padmaksi Buddha told the Bodhisattvas: 『Now is the right time, you may go there. Do not give rise to inferior and negligent thoughts. Why? Because the beings in that world have much greed, hatred, and delusion, and are unwilling to respect Śrāmanas (ascetics) and Brahmanas (Hindu priests), they like to do unlawful things, their minds are coarse and evil, and they curse with harsh words.』
、佷悷難調、慳貪嫉妒、懈怠懶墮、放逸破戒，無量煩惱之所縛纏；于惡生中而為說法。」
爾時，彼諸菩薩白佛言：「世尊！釋迦牟尼佛甚為希有，能于彼惡世界眾生中而為說法。」
蓮華眼佛答言：「善男子！彼佛世尊實為希有。如汝所言，常處惡眾生中而為演法。彼惡世界能起一念善心者此亦難有。何以故？清凈世界眾生守信、修善不難；惡世界中，于彈指頃發生信心歸依佛法僧、于彈指頃能修持戒、于彈指頃生離欲心、于彈指頃生於慈悲發阿耨多羅三藐三菩提心，此則甚難。」
諸菩薩白佛言：「希有。世尊！希有。善逝！」
爾時，諸菩薩，除蓋障菩薩摩訶薩最為上首。爾時，除蓋障菩薩摩訶薩並諸菩薩。受佛教已歡喜踴躍，頂禮佛足，各還本坐。此諸菩薩有赍寶樹，華果具足——有赍琉璃樹者、有赍頗梨樹者、有赍金樹者、有赍眾寶樹者、有赍華樹者、有赍果樹者、有赍衣云者、有赍環玔瓔珞者、有赍香云者、有赍華鬘云者、有赍寶蓋云者、有赍寶幢幡云者、有赍音樂云者——悉皆來集除蓋障菩薩摩訶薩所，共詣娑婆世界。
除蓋障菩薩摩訶薩告眾菩薩言：「彼娑婆世界眾生多受苦惱，汝等各各現神通力，令彼眾生使得快樂。」時諸菩薩皆言：「唯然。」
爾時，
【現代漢語翻譯】 現代漢語譯本：'非常暴躁難以調伏，吝嗇貪婪充滿嫉妒，懈怠懶惰，放縱破戒，被無量煩惱所束縛纏繞；在充滿罪惡的眾生中為他們說法。'
當時，那些菩薩對佛說：'世尊！釋迦牟尼佛（Sakyamuni Buddha）真是非常稀有，能夠在那樣罪惡的世界的眾生中為他們說法。'
蓮華眼佛（Lotus Eye Buddha）回答說：'善男子！那位佛世尊確實非常稀有。正如你們所說，他常處在罪惡的眾生中為他們演說佛法。在那個罪惡的世界裡，能夠生起一念善心的人都非常難得。為什麼呢？在清凈的世界裡，眾生遵守信用、修習善行並不困難；但在罪惡的世界中，于彈指之間生起信心歸依佛法僧三寶、于彈指之間能夠修持戒律、于彈指之間生起遠離慾望的心、于彈指之間生起慈悲心併發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），這實在是太難了。'
諸位菩薩對佛說：'真是稀有啊，世尊！真是稀有啊，善逝！'
當時，諸位菩薩中，以除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin Bodhisattva-Mahasattva）為首。當時，除蓋障菩薩摩訶薩和諸位菩薩接受了佛的教誨后，歡喜踴躍，頂禮佛足，各自回到自己的座位。這些菩薩有的拿著充滿華和果實的寶樹——有的拿著琉璃樹、有的拿著頗梨樹、有的拿著金樹、有的拿著眾寶樹、有的拿著華樹、有的拿著果樹、有的拿著衣云、有的拿著環釧瓔珞、有的拿著香云、有的拿著華鬘云、有的拿著寶蓋云、有的拿著寶幢幡云、有的拿著音樂云——全都聚集到除蓋障菩薩摩訶薩那裡，一同前往娑婆世界（Saha world）。
除蓋障菩薩摩訶薩告訴眾菩薩說：'那個娑婆世界的眾生大多遭受苦惱，你們各自展現神通力，讓那些眾生能夠得到快樂。'當時，諸位菩薩都說：'遵命。'
當時，
【English Translation】 English version: 'Extremely irritable and difficult to tame, miserly, greedy, and full of jealousy, lazy and indolent, indulging in breaking precepts, bound and entangled by countless afflictions; preaching the Dharma among beings full of evil.'
At that time, those Bodhisattvas said to the Buddha: 'World Honored One! Sakyamuni Buddha (釋迦牟尼佛) is truly rare, able to preach the Dharma among the beings in such an evil world.'
Lotus Eye Buddha (蓮華眼佛) replied: 'Good men! That Buddha World Honored One is indeed rare. As you say, He constantly dwells among evil beings and expounds the Dharma for them. In that evil world, it is rare for even a single thought of goodness to arise. Why is that? In pure worlds, it is not difficult for beings to keep faith and cultivate goodness; but in evil worlds, it is extremely difficult to generate faith and take refuge in the Buddha, Dharma, and Sangha in the snap of a finger, to uphold the precepts in the snap of a finger, to generate a mind free from desire in the snap of a finger, to generate compassion and arouse the mind of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心) in the snap of a finger.'
The Bodhisattvas said to the Buddha: 'Rare indeed, World Honored One! Rare indeed, Well-Gone One!'
At that time, among the Bodhisattvas, Sarvanivaranaviskambhin Bodhisattva-Mahasattva (除蓋障菩薩摩訶薩) was the foremost. At that time, Sarvanivaranaviskambhin Bodhisattva-Mahasattva and the Bodhisattvas, having received the Buddha's teachings, rejoiced and leaped for joy, prostrated themselves at the Buddha's feet, and each returned to their own seats. These Bodhisattvas, some carrying jeweled trees full of flowers and fruits—some carrying crystal trees, some carrying lapis lazuli trees, some carrying gold trees, some carrying trees of various jewels, some carrying flower trees, some carrying fruit trees, some carrying clouds of clothing, some carrying bracelets and necklaces, some carrying clouds of incense, some carrying clouds of flower garlands, some carrying clouds of jeweled canopies, some carrying clouds of jeweled banners and streamers, some carrying clouds of music—all gathered at Sarvanivaranaviskambhin Bodhisattva-Mahasattva's place and together went to the Saha world (娑婆世界).
Sarvanivaranaviskambhin Bodhisattva-Mahasattva told the Bodhisattvas: 'The beings in that Saha world mostly suffer greatly. Each of you should manifest your supernatural powers to bring happiness to those beings.' At that time, all the Bodhisattvas said: 'As you command.'
At that time,
除蓋障菩薩摩訶薩以神通力身出光明，清凈無垢，遍照娑婆三千大千世界。此光能照地獄、餓鬼、畜生、閻羅王趣，諸苦惱者蒙光觸身身受快樂，貪慾、瞋恚悉令除滅，慈心相向猶如父母。三千大千世界諸闇冥處，日、月、諸光所不及處，以菩薩光故皆得相見；三千大千世界鐵圍山、大鐵圍山、目真鄰陀山、摩訶目真鄰陀山及諸餘山幽冥之處，悉蒙光照；上及梵天、下至阿鼻地獄，如是中間光明普照。又，諸菩薩皆放身光，蒙其光者，餓者得食、渴者得飲、裸者得衣、貧者得財、盲者能視、聾者能聽、啞者能言、躄者能行、狂者得正、苦者得樂、諸懷孕者令安隱產，當爾之時，眾苦悉除。
共諸菩薩俱時而到伽耶山頂，寶網彌覆三千大千世界。于虛空中，蓮華雲雨蓮華、妙果雲雨妙果、華鬘雲雨華鬘、香雲雨香、白疊雲雨白疊、末香雲雨末香、衣服雲雨衣服、寶蓋雲雨寶蓋、寶幢雲雨寶幢、寶幡雲雨寶幡，如是眾云隨種而雨，雨觸身時柔軟快樂。
爾時，伽耶山坑坎、堆阜自然平坦，諸山、樹木變為寶林，亦作栴檀、沉水及諸香樹，周遍嚴飾。百千天樂於虛空中不鼓自鳴，諸樂音中俱出偈頌：
「生於林毗羅， 不由結業有， 挺特無有比， 我今禮于彼； 心平如虛空， 至於伽耶山，
【現代漢語翻譯】 現代漢語譯本： 除蓋障菩薩摩訶薩（Chú Gài Zhàng Púsà mó訶sà，去除所有障礙的大菩薩）以神通力，從自身發出光明，這光明清凈無垢，遍照娑婆三千大千世界（Suōpó sānqiān dàqiān shìjiè，我們所居住的這個包含無數世界的宇宙）。這光明能夠照亮地獄、餓鬼、畜生、閻羅王趣（Yánluówáng qù，地獄道）等受苦之處，所有受苦惱的眾生蒙受這光明觸及身體，都感受到快樂，貪慾和瞋恚都被消除，眾生之間以慈悲之心相待，如同父母一般。三千大千世界中所有黑暗的地方，太陽、月亮以及其他光明無法照到的地方，都因為菩薩的光明而能夠互相看見；三千大千世界中的鐵圍山（Tiěwéishān）、大鐵圍山（Dà Tiěwéishān）、目真鄰陀山（Mùzhēnlíntuóshān）、摩訶目真鄰陀山（Mó訶 Mùzhēnlíntuóshān）以及其他山脈幽暗之處，都被光明照亮；光明向上照到梵天（Fàntiān），向下照到阿鼻地獄（Ābí dìyù），中間所有地方都被光明普遍照耀。而且，所有菩薩都放出自身的光明，蒙受這些光明的人，飢餓的人得到食物，口渴的人得到飲水，沒有衣服的人得到衣服，貧窮的人得到財富，盲人能夠看見，聾人能夠聽見，啞巴能夠說話，癱瘓的人能夠行走，瘋狂的人恢復正常，受苦的人得到快樂，所有懷孕的婦女都能夠平安生產，在那個時候，所有的痛苦都被消除。 與所有菩薩一同來到伽耶山頂（Gāyé shāndǐng），寶網覆蓋了三千大千世界。在虛空中，蓮花如雲般降下蓮花，妙果如雲般降下妙果，花鬘如雲般降下花鬘，香如雲般降下香，白疊如雲般降下白疊，末香如雲般降下末香，衣服如雲般降下衣服，寶蓋如雲般降下寶蓋，寶幢如雲般降下寶幢，寶幡如雲般降下寶幡，像這樣各種雲彩隨著種類而降下，這些雨觸及身體時，柔軟而快樂。 這時，伽耶山的坑坑洼洼、堆堆小丘自然變得平坦，所有的山和樹木都變成了寶林，也變成了旃檀（zhāntán）、沉水以及各種香樹，周遍地莊嚴裝飾。成百上千的天樂在虛空中不敲自鳴，各種樂聲中都發出偈頌： 『出生於藍毗尼園（Lánpíní yuán）， 不是因為業力所致， 如此獨特無比， 我今天向他致敬； 心如虛空般平靜， 到達伽耶山，』
【English Translation】 English version: Ksitigarbha Bodhisattva Mahasattva (Ksitigarbha Bodhisattva Mahasattva, the great Bodhisattva who removes all obstacles), by his supernatural power, emitted light from his body, pure and without defilement, illuminating the Saha three thousand great thousand worlds (Saha three thousand great thousand worlds, the universe we live in that contains countless worlds). This light was able to illuminate the hells, hungry ghosts, animals, the realm of King Yama (Yánluówáng qù, the hell realm), and other places of suffering. All sentient beings suffering from afflictions, upon being touched by this light, felt joy, and greed and hatred were eliminated. Sentient beings treated each other with compassion, like parents. All dark places in the three thousand great thousand worlds, places where the sun, moon, and other lights could not reach, were able to see each other because of the Bodhisattva's light; the Iron Ring Mountains (Tiěwéishān), Great Iron Ring Mountains (Dà Tiěwéishān), Mucilinda Mountains (Mùzhēnlíntuóshān), Maha Mucilinda Mountains (Mó訶 Mùzhēnlíntuóshān), and other dark places in the mountains of the three thousand great thousand worlds were all illuminated by the light; the light shone upwards to the Brahma heavens (Fàntiān) and downwards to the Avici hell (Ābí dìyù), illuminating all places in between. Moreover, all the Bodhisattvas emitted light from their bodies, and those who received this light, the hungry received food, the thirsty received drink, the naked received clothing, the poor received wealth, the blind were able to see, the deaf were able to hear, the mute were able to speak, the crippled were able to walk, the insane were restored to sanity, the suffering received joy, and all pregnant women were able to give birth safely. At that time, all suffering was eliminated. Together with all the Bodhisattvas, they arrived at the summit of Gaya Mountain (Gāyé shāndǐng), and a jeweled net covered the three thousand great thousand worlds. In the empty space, lotus flowers rained down like clouds of lotus flowers, wonderful fruits rained down like clouds of wonderful fruits, flower garlands rained down like clouds of flower garlands, incense rained down like clouds of incense, white silk rained down like clouds of white silk, powdered incense rained down like clouds of powdered incense, clothing rained down like clouds of clothing, jeweled canopies rained down like clouds of jeweled canopies, jeweled banners rained down like clouds of jeweled banners, jeweled streamers rained down like clouds of jeweled streamers. In this way, various clouds rained down according to their kind, and when this rain touched the body, it was soft and joyful. At this time, the pits and mounds of Gaya Mountain naturally became flat, and all the mountains and trees were transformed into jeweled forests, also becoming sandalwood (zhāntán), agarwood, and various fragrant trees, adorning the surroundings. Hundreds of thousands of heavenly musical instruments played themselves in the empty space, and from the sounds of the music came forth verses: 『Born in Lumbini Garden (Lánpíní yuán), Not caused by karmic actions, So unique and incomparable, I bow to him today; With a mind as calm as the empty sky, Arriving at Gaya Mountain,』
我今歸最妙， 無上勝菩提。 坐于道樹下， 始悟于正覺， 指地以為證， 魔怨皆退散， 我今到伽耶， 稽首無垢尊。 世間皆幻化， 亦如沫泡炎， 虛誑如水月； 法相亦如是， 我今來至此， 敬禮正智樹。 譬如伎藝人， 能現諸權變， 諸法若干種， 譬如天馬紅， 稽首禮不動， 功德之伏藏， 我今從彼來， 敬禮無上尊。 深起大悲心， 無量百千劫， 修于戒、定、慧， 積集諸善業， 我今從彼來， 禮于凈月面。 百千億菩薩、 無量諸天眾， 皆從彼而來， 為禮除闇尊； 獲得法伏藏， 慈悲為眾演， 能作利益者， 最是無等尊； 我今從彼來， 稽首于正覺。 慈悲濟眾生， 寂靜而憺怕， 蓮華不著水、 煩惱不染心， 我今來歸命， 禮此最勝德。 清凈身無垢， 眾相開花敷， 八十好為果， 世間得依怙， 我今從彼來， 稽首于寶樹， 具無量枝條， 我等悉供養。」
爾時，尊者目連從坐而起，長跪合掌，偏袒右肩白佛言：「世尊！我今不見其形而聞眾妙偈頌。」
佛告目連：「東方過此無量恒河沙佛土蓮華世界，有佛名為蓮華凈眼，
【現代漢語翻譯】 現代漢語譯本 我現在皈依最微妙、無上的殊勝菩提（BODHI，覺悟）。 安坐在菩提樹（道樹）下，才開始領悟真正的覺悟。 指著大地作為證人，所有的魔怨都退散。 我現在來到伽耶（Gaya，古印度城市，佛教聖地），稽首頂禮沒有瑕疵的至尊。 世間的一切都是虛幻變化，就像水沫、泡沫、火焰一樣。 虛假不實如同水中的月亮；一切法的表象也是如此。 我現在來到這裡，恭敬禮拜具有真正智慧的菩提樹。 譬如表演技藝的人，能夠展現各種權巧變化。 諸法的種類繁多，譬如天馬和彩虹。 稽首頂禮不動尊，他是功德的伏藏（蘊藏）。 我現在從那裡而來，恭敬禮拜無上的至尊。 深深發起大悲心，經歷無量百千劫。 修持戒律、禪定、智慧，積累各種善業。 我現在從那裡而來，禮拜清凈如月亮的佛面。 成百上千億的菩薩、無量的諸天大眾。 都從那裡而來，爲了禮拜去除黑暗的至尊； 獲得佛法的伏藏，以慈悲心為眾生演說， 能夠利益眾生的人，最是無與倫比的至尊； 我現在從那裡而來，稽首頂禮于正覺。 以慈悲心救濟眾生，寂靜而安詳。 如同蓮花不沾染水，煩惱不染污內心。 我現在來歸順，禮拜這最殊勝的功德。 清凈的身體沒有瑕疵，各種殊勝的相好如花朵般綻放， 八十種隨形好是其結果，世間眾生得以依靠。 我現在從那裡而來，稽首頂禮于珍寶之樹， 具有無量的枝條，我們全都供養它。
這時，尊者目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）從座位上站起來，長跪合掌，袒露右肩對佛說：『世尊！我現在沒有看見形體，卻聽到了眾多美妙的偈頌。』
佛告訴目連：『在東方，經過超過無量恒河沙數的佛土，有一個蓮華世界，那裡有一尊佛，名為蓮華凈眼（Padma-vimalanetra）。』
【English Translation】 English version I now take refuge in the most wondrous, unsurpassed, and victorious Bodhi (BODHI, Enlightenment). Sitting under the Bodhi tree (Tree of Enlightenment), I began to realize true enlightenment. Pointing to the earth as my witness, all demonic adversaries scattered. I have now arrived at Gaya (Gaya, an ancient Indian city, a Buddhist holy site), bowing my head to the immaculate and venerable one. All in this world is illusory and ever-changing, like foam, bubbles, and flames. False and unreal like the moon in the water; the appearance of all dharmas is also like this. I have now come here to respectfully bow to the tree of true wisdom. Like a performer of arts, who can manifest various skillful transformations. The various kinds of dharmas, like celestial horses and rainbows. I bow my head to the immovable one, the treasury of merit. I have now come from there, reverently bowing to the unsurpassed venerable one. Deeply arising with great compassion, through immeasurable hundreds of thousands of kalpas (aeons). Cultivating precepts, meditation, and wisdom, accumulating all good deeds. I have now come from there, paying homage to the pure moon-like face. Hundreds of thousands of millions of Bodhisattvas, countless hosts of devas (gods). All come from there, to pay homage to the venerable one who dispels darkness; Having obtained the treasury of the Dharma, compassionately expounding it for all beings, One who can benefit sentient beings, is the most unparalleled venerable one; I have now come from there, bowing my head to the Right Enlightenment. With compassion saving sentient beings, tranquil and serene. Like a lotus not clinging to water, afflictions do not defile the mind. I now come to take refuge, paying homage to this most victorious virtue. A pure body without blemish, all auspicious marks blooming like flowers, The eighty minor marks are the result, the world gains a refuge. I have now come from there, bowing my head to the precious tree, Possessing immeasurable branches, we all offer our worship.
At that time, the Venerable Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) arose from his seat, knelt with palms together, bared his right shoulder, and said to the Buddha: 'World Honored One! I have not seen the form, yet I have heard many wonderful verses.'
The Buddha told Maudgalyayana: 'To the east, passing through countless Buddha lands as numerous as the sands of the Ganges River, there is a Lotus World, where there is a Buddha named Padma-vimalanetra (Lotus Pure Eye).'
今現在彼為大眾說法。彼有菩薩摩訶薩名除蓋障，復有無量百千億菩薩，皆來至此娑婆世界，為欲禮拜恭敬於我、至心聽法故，彼諸菩薩造此偈頌。」
佛語以訖，彼諸菩薩即到佛前，除蓋障菩薩摩訶薩最為上首，皆共頭面頂禮佛足，卻住一面，合掌向佛以偈贊曰：
「歸命大名稱， 具足智慧者； 歸命大精進， 最勝牟尼尊。 能拔於三有， 越渡煩惱岸， 神光照世間， 歸命無等尊。 四方蒙光照， 周遍悉解脫， 歸命無等稱， 不動如山王。 深廣如大海， 智慧無有量， 一切諸外道， 無能擾亂者， 我今稽首禮， 歸命於法王。 第一寂滅道， 無生亦無滅， 體相如涅槃， 歸依說法王。 能轉法輪者， 顯現於正道， 安住于真諦， 開演于涅槃， 而授菩提記， 善知於法相， 及以煩惱性， 如說而修行。 觀察于律儀， 貪慾、諸瞋恚、 無量心垢穢、 一切諸塵障， 于菩提樹下， 智火悉燒盡， 濟度于眾生， 自度亦度彼。 生死曠野中， 勉濟諸眾生， 長寢于重昏， 三有之獄縛。 勸令早覺悟， 趣向歸依處， 當爲作親友， 究竟不放逸。 隨從而來者，
【現代漢語翻譯】 現代漢語譯本： 現在他在那裡為大眾說法。他那裡有一位菩薩摩訶薩名叫除蓋障（Ksitigarbha，意為消除所有障礙），還有無數百千億的菩薩，都來到這個娑婆世界（Saha world，指我們所居住的這個充滿煩惱的世界），爲了禮拜恭敬我、至誠聽聞佛法，這些菩薩創作了這些偈頌。
佛說完這些話后，那些菩薩就來到佛前，以除蓋障菩薩摩訶薩為首，都用頭面頂禮佛足，然後退到一旁站立，合掌向佛，用偈頌讚嘆道：
『歸命于具有大名稱、具足智慧者； 歸命于具有大精進、最殊勝的牟尼尊（Muni，意為聖人，通常指釋迦牟尼佛）； 能夠拔除三有（Three realms of existence，指欲界、色界、無色界）的痛苦，超越煩惱的彼岸， 神聖的光芒照耀世間，歸命于無與倫比的尊者。 四方都被佛光照耀，普遍得到解脫， 歸命于無與倫比的名號，像山王一樣不動搖。 深廣如大海，智慧沒有邊際， 一切外道都無法擾亂您， 我現在稽首禮拜，歸命於法王（Dharma Raja，指佛陀）。 第一寂滅之道，沒有生也沒有滅， 本體和現象如同涅槃（Nirvana，意為寂滅，解脫），歸依于說法之王。 能夠轉動法輪（Dharma wheel，指佛法），顯現正道， 安住于真諦（Ultimate truth，指佛教的根本真理），開示演說涅槃， 並且授予菩提記（Prediction of Buddhahood，預言未來成佛），善於了解法的體相， 以及煩惱的性質，如佛所說而修行。 觀察律儀（Moral discipline，指戒律），貪慾、各種瞋恚、 無量的心靈污垢、一切塵勞障礙， 在菩提樹下，用智慧之火全部燒盡， 救濟度化眾生，自己得度也度化他人。 在生死曠野中，努力救濟眾生， 他們長久沉睡在深重的黑暗中，被三有的牢獄束縛。 勸導他們早日覺悟，趨向歸依之處， 應當成為他們的親友，最終不放逸。 隨從而來的人，』
【English Translation】 English version: Now he is there expounding the Dharma for the great assembly. There he has a Bodhisattva-Mahasattva named Ksitigarbha (Remover of Coverings and Obstructions), and also countless hundreds of thousands of millions of Bodhisattvas, all of whom have come to this Saha world (the world of suffering we inhabit), wishing to bow in reverence to me and listen to the Dharma with utmost sincerity. These Bodhisattvas have composed these verses.'
After the Buddha finished speaking, those Bodhisattvas came before the Buddha, with Ksitigarbha Bodhisattva-Mahasattva at their head. They all bowed their heads to the Buddha's feet, then stepped back to one side, joined their palms, and praised the Buddha with these verses:
'We take refuge in the one with a great name, who is complete with wisdom; We take refuge in the one with great vigor, the most supreme Muni (Sage, usually refers to Shakyamuni Buddha). Able to uproot the three realms of existence (the realms of desire, form, and formlessness), crossing over the shore of afflictions, Divine light illuminates the world, we take refuge in the unparalleled尊. The four directions are illuminated by the light, universally attaining liberation, We take refuge in the unparalleled name, unmoving like a mountain king. Deep and vast like the great ocean, wisdom is immeasurable, All the heretics are unable to disturb you, Now I bow my head in reverence, taking refuge in the Dharma Raja (King of Dharma, refers to the Buddha). The foremost path of tranquility and extinction, without birth and without death, The essence and appearance are like Nirvana (Extinction, liberation), we take refuge in the King who expounds the Dharma. Able to turn the Dharma wheel (the teachings of the Buddha), revealing the right path, Abiding in the ultimate truth (the fundamental truth of Buddhism), expounding and elucidating Nirvana, And bestowing predictions of Buddhahood (prediction of future Buddhahood), skilled in understanding the characteristics of the Dharma, As well as the nature of afflictions, practicing as the Buddha taught. Observing moral discipline (the precepts), greed, all kinds of anger, Immeasurable defilements of the mind, all the dust and obstacles, Under the Bodhi tree, with the fire of wisdom, all are burned away, Rescuing and liberating sentient beings, liberating oneself and liberating others. In the wilderness of birth and death, diligently rescuing sentient beings, Who are long asleep in deep darkness, bound by the prison of the three realms of existence. Advising them to awaken early, to turn towards the place of refuge, We should become their close friends, ultimately without negligence. Those who follow and come,'
皆住于菩提， 為欲聽正法， 愿時而解說。」
爾時，除蓋障菩薩摩訶薩偈贊佛已，佛告諸菩薩：「各還本坐。」除蓋障菩薩摩訶薩及諸菩薩皆坐蓮華臺上。
除蓋障菩薩摩訶薩從坐而起，整其衣服，偏袒右肩，右膝著地，合掌向佛而白佛言：「世尊！欲有所問，唯愿聽許。」
佛即答言：「若有疑者，隨汝所問，我當爲汝分別解說。」
除蓋障菩薩白佛言：「世尊！云何菩薩具足於施、具足於戒、具足於忍、具足精進、具足禪定、具足智慧、具足方便、具足於愿、具足於力、具足於智？云何菩薩與地等？云何菩薩與水等？云何菩薩與火等？云何菩薩與虛空等？云何菩薩如月？云何菩薩如日？云何菩薩如師子？云何菩薩為善調？云何菩薩為善御？云何菩薩如蓮華？云何菩薩得大意？云何菩薩得凈意？云何菩薩得無疑網心？云何菩薩甚深如大海？云何菩薩得微細智？云何菩薩得隨順辯？云何菩薩得無盡辯？云何菩薩得凈辯？云何菩薩能令眾生得少欲知足？云何菩薩得隨應辯？云何菩薩作法師？云何菩薩得隨順法？云何菩薩得善解法界？云何菩薩行空境界？云何菩薩行無相境界？云何菩薩行無愿境界？云何菩薩行慈？云何菩薩行悲？云何菩薩行喜？云何菩薩行舍？云何菩薩得遊戲神通？云
【現代漢語翻譯】 現代漢語譯本 『皆住于菩提（Bodhi，覺悟）， 為欲聽正法，愿時而解說。』
爾時，除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin，意為「去除一切障礙的菩薩」）以偈頌讚嘆佛后，佛告訴諸位菩薩：『各自回到自己的座位。』除蓋障菩薩摩訶薩及諸位菩薩都坐回蓮花臺上。
除蓋障菩薩摩訶薩從座位上起身，整理好衣物，袒露右肩，右膝跪地，合掌向佛，稟告佛說：『世尊！我有些問題想要請教，希望您能允許。』
佛陀回答說：『如果有什麼疑問，就隨你發問吧，我將為你分別解說。』
除蓋障菩薩稟告佛說：『世尊！怎樣的菩薩才能具足佈施、具足持戒、具足忍辱、具足精進、具足禪定、具足智慧、具足方便、具足願力、具足力量、具足智慧？怎樣的菩薩能與大地一樣？怎樣的菩薩能與水一樣？怎樣的菩薩能與火一樣？怎樣的菩薩能與虛空一樣？怎樣的菩薩如月亮一般？怎樣的菩薩如太陽一般？怎樣的菩薩如獅子一般？怎樣的菩薩是善於調伏的？怎樣的菩薩是善於駕馭的？怎樣的菩薩如蓮花一般？怎樣的菩薩能獲得大意？怎樣的菩薩能獲得清凈意？怎樣的菩薩能獲得沒有疑惑的心？怎樣的菩薩能像大海一樣深邃？怎樣的菩薩能獲得微細的智慧？怎樣的菩薩能獲得隨順的辯才？怎樣的菩薩能獲得無盡的辯才？怎樣的菩薩能獲得清凈的辯才？怎樣的菩薩能使眾生少欲知足？怎樣的菩薩能獲得隨應的辯才？怎樣的菩薩能成為法師？怎樣的菩薩能獲得隨順於法的智慧？怎樣的菩薩能善於理解法界？怎樣的菩薩能行於空性境界？怎樣的菩薩能行於無相境界？怎樣的菩薩能行於無愿境界？怎樣的菩薩能行於慈心？怎樣的菩薩能行於悲心？怎樣的菩薩能行於喜心？怎樣的菩薩能行於舍心？怎樣的菩薩能獲得遊戲神通？』
【English Translation】 English version 『All dwell in Bodhi (Enlightenment), Desiring to hear the true Dharma, may you explain it in due time.』
At that time, after Sarvanivaranaviskambhin Bodhisattva-Mahasattva (the Bodhisattva who removes all obstacles) praised the Buddha with verses, the Buddha told the Bodhisattvas, 『Each return to your own seat.』 Sarvanivaranaviskambhin Bodhisattva-Mahasattva and all the Bodhisattvas returned to their lotus seats.
Sarvanivaranaviskambhin Bodhisattva-Mahasattva rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha, saying, 『World-Honored One! I wish to ask some questions; may you grant me permission.』
The Buddha replied, 『If you have any doubts, ask whatever you wish; I will explain and elucidate them for you.』
Sarvanivaranaviskambhin Bodhisattva said to the Buddha, 『World-Honored One! How does a Bodhisattva perfect giving, perfect morality, perfect patience, perfect diligence, perfect meditation, perfect wisdom, perfect skillful means, perfect vows, perfect strength, and perfect knowledge? How is a Bodhisattva like the earth? How is a Bodhisattva like water? How is a Bodhisattva like fire? How is a Bodhisattva like space? How is a Bodhisattva like the moon? How is a Bodhisattva like the sun? How is a Bodhisattva like a lion? How is a Bodhisattva well-tamed? How is a Bodhisattva well-controlled? How is a Bodhisattva like a lotus flower? How does a Bodhisattva attain great meaning? How does a Bodhisattva attain pure intention? How does a Bodhisattva attain a heart free from doubt? How is a Bodhisattva as profound as the ocean? How does a Bodhisattva attain subtle wisdom? How does a Bodhisattva attain eloquence that accords with the Dharma? How does a Bodhisattva attain inexhaustible eloquence? How does a Bodhisattva attain pure eloquence? How does a Bodhisattva enable beings to be content with little? How does a Bodhisattva attain responsive eloquence? How does a Bodhisattva become a Dharma teacher? How does a Bodhisattva attain accordance with the Dharma? How does a Bodhisattva attain a good understanding of the Dharmadhatu (the realm of Dharma)? How does a Bodhisattva practice the realm of emptiness? How does a Bodhisattva practice the realm of signlessness? How does a Bodhisattva practice the realm of wishlessness? How does a Bodhisattva practice loving-kindness? How does a Bodhisattva practice compassion? How does a Bodhisattva practice joy? How does a Bodhisattva practice equanimity? How does a Bodhisattva attain the play of supernatural powers?』
何菩薩得離八難處？云何菩薩得不忘菩提心？云何菩薩得宿命智？云何菩薩得不離善知識？云何菩薩得離惡知識？云何菩薩得佛清凈身？云何菩薩得金剛身？云何菩薩得大商主？云何菩薩得善知諸道？云何菩薩得示不顛倒道？云何菩薩常得定心？云何菩薩得糞掃衣？云何菩薩得三衣？云何菩薩得旃衣？云何菩薩得乞食法？云何菩薩得一坐食法？云何菩薩得一受食法？云何菩薩得非食后食？云何菩薩得阿練若行？云何菩薩得樹下坐？云何菩薩得露地坐？云何菩薩在冢間行？云何菩薩常坐不臥？云何菩薩能隨敷坐？云何菩薩善知教授禪法？云何菩薩能持修多羅？云何菩薩能持律藏？云何菩薩能持威儀？云何菩薩善知可行處？云何菩薩善知修行法？云何菩薩除于貪嫉？云何菩薩於一切眾生能起等心？云何菩薩善知供養如來？云何菩薩除于憍慢？云何菩薩善得信敬心？云何菩薩善解第一義諦？云何菩薩善知十二因緣？云何菩薩善知己體相？云何菩薩善知世間相？云何菩薩生凈佛國土？云何菩薩處胎不污？云何菩薩舍家出家？云何菩薩得清凈命？云何菩薩心不愁惱？云何菩薩善隨佛教？云何菩薩常和顏語、舍離顰蹙？云何菩薩具足多聞？云何菩薩善持正法？云何菩薩作法王子？云何菩薩為四天王、帝釋、梵天之所供養？云何菩薩
知他體相？云何菩薩善知成熟眾生？云何菩薩善修柔和行？云何菩薩共住安樂？云何菩薩善修四攝法？云何菩薩得威儀端正？云何菩薩善為眾生作依憑處？云何菩薩喻如藥樹？云何菩薩常修諸善？云何菩薩善作變化？云何菩薩摩訶薩速成阿耨多羅三藐三菩提？」
佛告除蓋障菩薩摩訶薩：「善哉，善哉。善男子！汝欲利益天人、拔濟一切眾生故發是問，我今當爲汝說。」
除蓋障菩薩摩訶薩白佛言：「善哉，世尊！愿時演說。」
佛即告言：「善男子！我今當說，汝等諦聽。
「菩薩成就十法能具足檀。何等為十？法施具足、無畏施具足、財施具足、不望報施具足、憐愍施具足、不輕心施具足、尊重施具足、恭敬承事施具足、不求有施具足、清凈施具足。
「善男子！云何名菩薩法施具足？無悕望心，自受持法為人演說，不求利養、不為名譽，為除一切眾生過惡，不為于利。心無高下，平等說法，若為王、若王等、旃陀羅等說法，等無差別。不以此施貢高、憍慢。若能如是，是名菩薩法施具足。
「云何名菩薩無畏施具足？菩薩自離刀杖，亦教人離刀杖。於一切眾生生父母想、男女想、親友想。何以故？佛說一切眾生從無始劫來無非父母、男女。菩薩常于微細中捨身而與，況復
【現代漢語翻譯】 現代漢語譯本：如何瞭解菩薩的體相？菩薩如何才能善於成熟眾生？菩薩如何才能善於修習柔和之行？菩薩如何才能共住安樂？菩薩如何才能善於修習四攝法？菩薩如何才能獲得威儀端正？菩薩如何才能善於為眾生作依憑之處？菩薩如何才能譬如藥樹？菩薩如何才能常修諸善？菩薩如何才能善於變化？菩薩摩訶薩如何才能迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？」
佛告訴除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin Bodhisattva-Mahasattva）：「善哉，善哉。善男子！你爲了利益天人、救拔一切眾生而發問，我現在就為你解說。」
除蓋障菩薩摩訶薩對佛說：「善哉，世尊！愿您及時演說。」
佛就告訴他：「善男子！我現在要說了，你們仔細聽好。
「菩薩成就十法就能具足佈施（Dana）。哪十種呢？法施具足、無畏施具足、財施具足、不望回報的佈施具足、憐憫的佈施具足、不輕視的佈施具足、尊重的佈施具足、恭敬承事的佈施具足、不求有漏果報的佈施具足、清凈的佈施具足。
「善男子！什麼叫做菩薩法施具足？沒有希望得到回報的心，自己受持佛法併爲他人演說，不求利養、不為名譽，爲了去除一切眾生的過錯和惡業，而不是爲了利益。心中沒有高下之分，平等地說法，無論是為國王、還是與國王同等的人、還是旃陀羅（Candala，賤民）等說法，都一樣沒有差別。不以此佈施而貢高、憍慢。如果能夠這樣做，就叫做菩薩法施具足。
「什麼叫做菩薩無畏施具足？菩薩自己遠離刀杖，也教導他人遠離刀杖。對於一切眾生生起父母想、男女想、親友想。為什麼呢？佛說一切眾生從無始劫以來沒有不是父母、男女的。菩薩常常在微細之處捨身而給予，更何況是...
【English Translation】 English version: 'How does one know the characteristics of a Bodhisattva? How does a Bodhisattva skillfully mature sentient beings? How does a Bodhisattva skillfully cultivate gentleness? How does a Bodhisattva dwell in peace and joy with others? How does a Bodhisattva skillfully practice the Four Means of Attraction (Catuh-samgraha-vastu)? How does a Bodhisattva attain dignified conduct? How does a Bodhisattva skillfully act as a refuge for sentient beings? How is a Bodhisattva like a medicinal tree? How does a Bodhisattva constantly cultivate all virtues? How does a Bodhisattva skillfully perform transformations? How does a Bodhisattva-Mahasattva quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)?'
The Buddha said to Sarvanivaranaviskambhin Bodhisattva-Mahasattva (Bodhisattva-Mahasattva who removes all obstacles): 'Excellent, excellent. Good man! Because you wish to benefit gods and humans and deliver all sentient beings, you have asked these questions. I will now explain them to you.'
Sarvanivaranaviskambhin Bodhisattva-Mahasattva said to the Buddha: 'Excellent, World Honored One! May you speak at the appropriate time.'
The Buddha then said: 'Good man! I will now speak; listen carefully.
'A Bodhisattva who accomplishes ten things fully possesses giving (Dana). What are the ten? Complete giving of Dharma, complete giving of fearlessness, complete giving of wealth, complete giving without expecting reward, complete giving with compassion, complete giving without contempt, complete giving with respect, complete giving with respectful service, complete giving without seeking conditioned results, complete giving with purity.
'Good man! What is called a Bodhisattva's complete giving of Dharma? Without any desire for reward, one upholds the Dharma oneself and explains it to others, not seeking profit or fame, but to remove the faults and evils of all sentient beings, not for personal gain. The mind is without high or low distinctions, teaching the Dharma equally, whether teaching for a king, or someone equal to a king, or a Candala (outcaste), there is no difference. One does not become arrogant or conceited because of this giving. If one can do this, it is called a Bodhisattva's complete giving of Dharma.
'What is called a Bodhisattva's complete giving of fearlessness? The Bodhisattva himself refrains from knives and weapons, and also teaches others to refrain from knives and weapons. Towards all sentient beings, he generates the thought of parents, the thought of sons and daughters, the thought of relatives and friends. Why? The Buddha said that all sentient beings from beginningless time have been our parents, sons, and daughters. The Bodhisattva constantly gives up his body even in subtle ways, how much more so...
余大眾生？是名菩薩無畏施具足。
「云何名菩薩財施具足？菩薩見眾生多作諸惡，便積聚財寶而施與之，令離惡業、安置善處。又，聞佛世尊作如是說檀，是菩薩能除慳貪、嫉妒之垢，如佛所說習行於施，不以施故而心自高。是名菩薩財施滿足。
「云何名菩薩不望報施具足？不為得眷屬故施、不為得親友故施、不為欲故施，菩薩作是念施：『菩薩凈戒是常行法。』以是因緣故，是名菩薩不望報施具足。
「云何名菩薩成就憐愍施具足？菩薩見眾生飢渴受苦、裸形弊衣、無所依怙、無歸、無趣、無居住處、離於福業，便生殷重憐愍之心：『我今為苦眾生故發阿耨多羅三藐三菩提心，但以眾生輪轉受苦、裸形弊衣、無怙、無歸、無趣、飢寒困苦，我當何時為是眾生作衣服、飲食乃至歸依舍宅？』現有財物悉施與之，雖作是施而不生念存有我、人、財物等想。如是施者，是名菩薩憐愍施具足。
「云何名菩薩不輕心施具足？不分別施、等大悲施、不輕心施、心不吝惜施、不瞋忿施、不憍逸施、不為得名稱施、不為我能多聞故施，如是之施名為專心施、尊重施、恭敬施、自手施。如此等施是名菩薩不輕心施具足。
「云何名菩薩承事施具足？若同梵行可尊事者——若和上、阿阇梨等——如
【現代漢語翻譯】 現代漢語譯本 『其餘的大眾生呢？這被稱為菩薩無畏施（abhayadāna）具足。』
『什麼叫做菩薩財施（dāna）具足？菩薩見到眾生多做各種惡事，就積聚財寶而施捨給他們，使他們脫離惡業，安置在善良的地方。並且，聽到佛世尊這樣說佈施，是菩薩能夠去除慳吝、嫉妒的污垢，像佛所說的那樣學習實行佈施，不因為佈施的緣故而內心自高自大。這叫做菩薩財施滿足。』
『什麼叫做菩薩不望報施具足？不爲了得到眷屬的緣故而佈施，不爲了得到親友的緣故而佈施，不爲了慾望的緣故而佈施，菩薩這樣想而佈施：『菩薩清凈的戒律是常行的法則。』因為這個因緣的緣故，這叫做菩薩不望報施具足。』
『什麼叫做菩薩成就憐憫施具足？菩薩見到眾生飢渴受苦、赤身裸體穿著破爛的衣服、沒有依靠、沒有歸宿、沒有去處、沒有居住的地方、遠離福德善業，便生起殷切深重的憐憫之心：『我現在爲了受苦的眾生而發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心），只因爲眾生在輪迴中輾轉受苦、赤身裸體穿著破爛的衣服、沒有依靠、沒有歸宿、沒有去處、飢寒困苦，我應當什麼時候為這些眾生做衣服、飲食乃至歸依的住所？』現有的財物全部施捨給他們，即使做了這樣的佈施也不生起念頭存有我、人、財物等的想法。像這樣的佈施，這叫做菩薩憐憫施具足。』
『什麼叫做菩薩不輕心施具足？不分別地佈施、以平等的大悲心佈施、不輕視地佈施、內心不吝惜地佈施、不帶著嗔恨忿怒地佈施、不帶著驕傲放逸地佈施、不爲了得到名聲而佈施、不爲了我能夠多聞博學而佈施，像這樣的佈施叫做專心致志地佈施、尊重地佈施、恭敬地佈施、親手佈施。像這樣的佈施叫做菩薩不輕心施具足。』
『什麼叫做菩薩承事施具足？如果對於那些共同修梵行可以尊重侍奉的人——比如和尚（upādhyāya，親教師）、阿阇梨（ācārya，軌範師）等——』
【English Translation】 English version 『What about the remaining great beings? This is called the Bodhisattva's perfection of fearlessness-giving (abhayadāna).』
『What is called the Bodhisattva's perfection of wealth-giving (dāna)? When a Bodhisattva sees many beings doing various evil deeds, they accumulate wealth and give it to them, enabling them to turn away from evil actions and settle in virtuous places. Furthermore, hearing the World-Honored Buddha speak of giving in this way, the Bodhisattva is able to remove the defilements of stinginess and jealousy, practicing giving as the Buddha taught, without becoming arrogant because of giving. This is called the Bodhisattva's fulfillment of wealth-giving.』
『What is called the Bodhisattva's perfection of giving without expecting reward? Not giving for the sake of gaining retinue, not giving for the sake of gaining friends, not giving for the sake of desire, the Bodhisattva gives with this thought: 『The Bodhisattva's pure precepts are a constant practice.』 Because of this cause and condition, this is called the Bodhisattva's perfection of giving without expecting reward.』
『What is called the Bodhisattva's perfection of compassionate giving? When a Bodhisattva sees beings suffering from hunger and thirst, naked and wearing tattered clothes, without support, without refuge, without a place to go, without a dwelling place, and far from meritorious deeds, they give rise to deep and earnest compassion: 『Now, for the sake of these suffering beings, I have generated the mind of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Only because beings are transmigrating in suffering, naked and wearing tattered clothes, without support, without refuge, without a place to go, suffering from hunger and cold, when will I be able to make clothes and food, and even a refuge and dwelling, for these beings?』 They give away all their existing wealth, and even though they make such a gift, they do not give rise to thoughts of 『I,』 『person,』 or 『things.』 Such giving is called the Bodhisattva's perfection of compassionate giving.』
『What is called the Bodhisattva's perfection of giving without a contemptuous mind? Giving without discrimination, giving with equal great compassion, giving without contempt, giving without stinginess in the heart, giving without anger or resentment, giving without arrogance or pride, not giving for the sake of gaining fame, not giving for the sake of being learned, such giving is called giving with focused mind, giving with respect, giving with reverence, giving with one's own hands. Such giving is called the Bodhisattva's perfection of giving without a contemptuous mind.』
『What is called the Bodhisattva's perfection of serving-giving? If there are those who practice the same pure conduct and are worthy of respect and service—such as the Upādhyāya (preceptor) and Ācārya (teacher)—』
是之人深生殷重，起迎合掌，瞻仰恭敬，若有所作躬代營佐。如是施者，是名菩薩承事施具足。
「云何名菩薩恭敬施具足？供養佛、供養法、供養僧。香華、伎樂繞如來塔，涂掃佛地；若諸塔廟朽故崩落，修治嚴飾；如是名為恭敬佛。恭敬法者，聽法、讀誦、受持、書寫、解說、思惟其義、如法修行、不顛倒取義，是名恭敬法。恭敬僧者，衣服、飲食、臥具、湯藥、種種雜物，供給所須奉施於僧，乃至貧下無所有時，當用凈水敬心持施；如此施者名恭敬僧施。若能如是供養三寶，是名菩薩恭敬施具足。
「云何名菩薩不求有施具足？菩薩施時不生是念：『我當生天。』亦不生念：『我當爲王及諸輔相、大臣、官屬。』是名菩薩不求有施具足。
「云何名菩薩清凈施具足？菩薩諦觀此施無垢、無穢、無雜，如是施者是名菩薩清凈施具足。
「善男子！具此十事是名菩薩具足於檀。
「善男子！菩薩復有十法名成就凈戒。何等為十？善學波羅提木叉戒、善持菩薩緻密戒、滅諸煩惱、除不善覺、怖畏惡業、于小罪中尚生驚怖、心常恐畏、受持頭陀法堅固不闕、持戒不為求有造業、凈三業戒。
「云何名菩薩善學波羅提木叉戒？菩薩于戒律諸經——是佛所制——皆專心受持，不為種族
【現代漢語翻譯】 現代漢語譯本： 這個人深深地產生慇勤尊重之心，起身迎接，合掌致意，以恭敬的目光瞻仰，好像有什麼事情要做，親自代替去做，幫忙料理。像這樣佈施的人，就叫做菩薩承事施具足。 『怎樣叫做菩薩恭敬施具足？』供養佛（Buddha，覺悟者）、供養法（Dharma，佛法）、供養僧（Sangha，僧團）。用香、花、伎樂圍繞如來塔（Tathagata-stupa，如來舍利塔），塗抹清掃佛地；如果各個塔廟朽壞崩塌，就修繕裝飾；像這樣叫做恭敬佛。恭敬法，就是聽法、讀誦、受持、書寫、解說、思惟其中的意義、如法修行、不顛倒地理解意義，這叫做恭敬法。恭敬僧，就是用衣服、飲食、臥具、湯藥、各種雜物，供給他們所需要的，奉獻佈施給僧眾，乃至貧窮困苦一無所有的時候，應當用乾淨的水，以恭敬的心意拿來佈施；像這樣佈施就叫做恭敬僧施。如果能夠像這樣供養三寶（Triratna，佛、法、僧），就叫做菩薩恭敬施具足。 『怎樣叫做菩薩不求有施具足？』菩薩佈施的時候不生起這樣的念頭：『我應當往生天界。』也不生起這樣的念頭：『我應當成為國王以及各位輔佐大臣、官吏下屬。』這就叫做菩薩不求有施具足。 『怎樣叫做菩薩清凈施具足？』菩薩仔細觀察這種佈施沒有污垢、沒有瑕疵、沒有摻雜，像這樣佈施就叫做菩薩清凈施具足。 『善男子！具備這十種條件，就叫做菩薩具足於檀（Dāna，佈施）。』 『善男子！菩薩又有十種法，叫做成就凈戒。哪十種呢？』善於學習波羅提木叉戒（Pratimoksha，別解脫戒）、善於持守菩薩緻密戒（Bodhisattva samvara，菩薩戒）、滅除各種煩惱、去除不善的念頭、畏懼厭惡惡業、對於小的罪過尚且產生驚恐畏懼之心、內心常常恐懼害怕、受持頭陀法（Dhūta，苦行）堅定不缺、持戒不爲了追求果報而造業、清凈身口意三業的戒律。 『怎樣叫做菩薩善於學習波羅提木叉戒？』菩薩對於戒律的各種經典——這是佛所制定的——都專心受持，不爲了種族
【English Translation】 English version: That person deeply generates earnest respect, rises to greet with palms joined, gazes up with reverence, as if there is something to do, personally taking over to help and assist. Such a giver is called a Bodhisattva who has perfected the giving of service. 『What is called a Bodhisattva's perfection of respectful giving?』 Making offerings to the Buddha (the Awakened One), making offerings to the Dharma (the Buddha's teachings), making offerings to the Sangha (the monastic community). Surrounding the Tathagata-stupa (relic stupa of the Tathagata) with incense, flowers, and music, cleaning and sweeping the Buddha-land; if the various stupas and temples are dilapidated and collapsing, repairing and decorating them; this is called respecting the Buddha. Respecting the Dharma means listening to the Dharma, reciting, receiving and upholding, writing, explaining, contemplating its meaning, practicing according to the Dharma, and understanding the meaning without distortion; this is called respecting the Dharma. Respecting the Sangha means providing them with clothes, food, bedding, medicine, and various miscellaneous items, supplying their needs, and offering them to the Sangha; even when one is poor and destitute, one should use clean water and offer it with a respectful mind; such giving is called respecting the Sangha. If one can make offerings to the Three Jewels (Buddha, Dharma, Sangha) in this way, it is called a Bodhisattva's perfection of respectful giving. 『What is called a Bodhisattva's perfection of giving without seeking existence?』 When a Bodhisattva gives, he does not generate the thought: 『I should be reborn in the heavens.』 Nor does he generate the thought: 『I should become a king and various ministers, officials, and subordinates.』 This is called a Bodhisattva's perfection of giving without seeking existence. 『What is called a Bodhisattva's perfection of pure giving?』 The Bodhisattva carefully observes that this giving is without defilement, without impurity, without mixture; such giving is called a Bodhisattva's perfection of pure giving. 『Good man! Possessing these ten qualities is called a Bodhisattva's perfection of Dana (giving).』 『Good man! A Bodhisattva also has ten dharmas called the accomplishment of pure precepts. What are the ten?』 Being skilled in learning the Pratimoksha (rules of individual liberation), being skilled in upholding the Bodhisattva samvara (Bodhisattva vows), extinguishing all afflictions, removing unwholesome thoughts, fearing and abhorring evil deeds, being fearful and apprehensive even of small offenses, constantly fearing and being afraid in one's heart, upholding the Dhūta (ascetic practices) firmly without deficiency, upholding the precepts without creating karma for the sake of seeking rewards, purifying the precepts of the three karmas of body, speech, and mind. 『What is called a Bodhisattva being skilled in learning the Pratimoksha?』 The Bodhisattva wholeheartedly receives and upholds all the sutras of precepts—which were established by the Buddha—not for the sake of lineage
故持戒、不為我見故持戒、不為攝徒眾故持戒、不見他瑕缺而輕毀戒；是名菩薩善持波羅提木叉戒。
「云何名菩薩善持緻密戒？菩薩作是念：『非但波羅提木叉戒能使我成阿耨多羅三藐三菩提，諸餘菩薩威儀戒行我亦當學，如法修行。』云何是菩薩戒？菩薩不應行處終不往來，非時不語，善知時節、善知方俗，順適人心，不令眾生起于譏嫌，善護眾生令至菩提，亦自具足菩提威儀，言辭柔軟，少於言說，不好親近大臣、群官，恒修阿練若行，和顏悅色。能具如是菩薩威儀戒，及余經中諸菩薩戒悉具修行，是名菩薩緻密戒。
「云何名菩薩滅一切結使皆悉燋然？貪慾、瞋恚、愚癡及余纏障一切眾具亦皆燋然。于貪慾處生對治法，能起欲處皆悉除斷。云何是貪慾處？於美色邊能起欲因緣。云何名不凈想？如觀己身發、毛、爪、齒、面板、血、肉、筋、脈、骨、髓、汗、淚、涕、唾、肪、膏、腦、膜、咽、喉、心、膽、肝、肺、脾、腎、腸、胃、百𦼶、生藏、熟藏、屎、尿、膿汁，菩薩常觀三十六物，若能如是不生貪心。若愚癡、嬰兒、顛狂心亂，見是三十六物猶不起欲想，況復智者諸菩薩等常觀是不凈，云何當復起于欲想？菩薩摩訶薩見所愛色適意之時便生染心，初見色時即自念言：『如佛所說，色如夢響
【現代漢語翻譯】 現代漢語譯本 因此，持戒不是爲了炫耀自己的見解而持戒，不是爲了攝受徒眾而持戒，也不是因為看到別人的瑕疵而輕視、譭謗戒律；這叫做菩薩善於持守波羅提木叉戒（Pratimoksha，別解脫戒）。
『怎樣叫做菩薩善於持守緻密戒（Diligently Guarded Precepts）呢？菩薩這樣想：『不僅僅是波羅提木叉戒能使我成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），其他的菩薩威儀戒行我也應當學習，如法修行。』什麼是菩薩戒呢？菩薩不應該去的地方終究不去，不到時候不說話，善於瞭解時節、善於瞭解各地的風俗習慣，順應人心，不讓眾生產生譏諷嫌惡，善於守護眾生使他們到達菩提（Bodhi，覺悟），自己也具足菩提的威儀，言辭柔和，少說話，不好親近大臣、官員，經常修習阿練若行（Aranya，寂靜處修行），和顏悅色。能夠具足這樣的菩薩威儀戒，以及其他經典中所有的菩薩戒都全部修行，這叫做菩薩緻密戒。
『怎樣叫做菩薩滅除一切煩惱結使，使它們全部燒盡呢？貪慾、嗔恚、愚癡以及其他的纏縛障礙一切都燒盡。在產生貪慾的地方，生起對治的方法，能引起貪慾的地方全部斷除。什麼是貪慾的地方呢？在美好的色相旁邊能引起貪慾的因緣。怎樣叫做不凈想呢？例如觀察自己的身體，頭髮、毛髮、指甲、牙齒、面板、血液、肌肉、筋、脈、骨頭、骨髓、汗、眼淚、鼻涕、唾液、脂肪、膏、腦、膜、咽、喉、心、膽、肝、肺、脾、腎、腸、胃、大小腸、生臟、熟臟、屎、尿、膿汁，菩薩經常觀察這三十六種不凈之物，如果能夠這樣就不生貪心。如果愚癡、嬰兒、顛狂心亂的人，看到這三十六種不凈之物尚且不起淫慾的想法，更何況是智者諸菩薩等經常觀察這些不凈之物，怎麼還會生起淫慾的想法呢？菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）見到所喜愛的適意的色相時便生起染污之心，剛看到色相時就自己念道：『如佛所說，色如夢幻迴響』
【English Translation】 English version Therefore, upholding the precepts is not for the sake of showing off one's views, not for the sake of gathering followers, nor for the sake of looking down upon and slandering the precepts because of seeing others' flaws; this is called a Bodhisattva (Enlightenment Being) who is good at upholding the Pratimoksha (Precepts of Individual Liberation).
'What is called a Bodhisattva who is good at upholding the Diligently Guarded Precepts? A Bodhisattva thinks like this: 'Not only the Pratimoksha precepts can enable me to achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), but I should also learn other Bodhisattva's dignified conduct and practice them according to the Dharma.' What are the Bodhisattva precepts? A Bodhisattva should never go to places where he should not go, should not speak out of time, should be good at understanding the seasons, be good at understanding local customs, be accommodating to people's hearts, not let sentient beings generate ridicule and dislike, be good at protecting sentient beings so that they reach Bodhi (Enlightenment), and also be complete with the dignified conduct of Bodhi, with gentle words, speaking little, not fond of approaching ministers and officials, constantly cultivating Aranya practice (practice in a quiet place), with a kind and pleasant countenance. Being able to be complete with such Bodhisattva's dignified precepts, and all the Bodhisattva precepts in other sutras are all practiced, this is called a Bodhisattva's Diligently Guarded Precepts.
'What is called a Bodhisattva extinguishing all afflictions and fetters, causing them all to be burned up? Greed, hatred, ignorance, and all other entanglements and obstacles are all burned up. In the place where greed arises, generate the method of counteracting it, and completely cut off the places that can cause greed. What are the places of greed? Next to beautiful appearances can cause the causes and conditions of greed. What is called the contemplation of impurity? For example, observing one's own body, hair, body hair, nails, teeth, skin, blood, flesh, tendons, veins, bones, marrow, sweat, tears, mucus, saliva, fat, grease, brain, membrane, throat, heart, gallbladder, liver, lungs, spleen, kidneys, intestines, stomach, large intestine, small intestine, raw organs, cooked organs, feces, urine, pus, the Bodhisattva constantly observes these thirty-six impure things, if he can do this, he will not generate greed. If a foolish person, an infant, a madman with a confused mind, sees these thirty-six impure things and still does not generate lustful thoughts, how much more so would wise Bodhisattvas constantly observe these impure things, how could they still generate lustful thoughts? When a Bodhisattva-Mahasattva (Great Bodhisattva) sees a beloved and pleasing appearance, he generates a defiled mind, and as soon as he sees the appearance, he thinks to himself: 'As the Buddha said, appearance is like a dream and an echo.'
，無有實事。云何智者妄于夢中而生欲想？』是故，菩薩能生欲處悉皆遠離。云何菩薩于可瞋中生對治法而能離瞋及瞋因緣？菩薩于諸眾生常生慈心，以是因緣便得除瞋。若有惱害因緣瞋恚起時，當深繫念對治之法，是名菩薩除瞋方便。云何菩薩除癡方便？當念：『癡心不識善惡，常守愚闇后受苦果。無智自蔽，惱他緣少，不如貪瞋多有怨害。』如是觀時則滅癡心，是名菩薩燋然煩惱。
「云何名菩薩除不善覺？住于空靜阿練若處作如是念：『我今遠離於憒鬧處，在閑靜地履行佛教；諸餘沙門、婆羅門親近憒鬧，多有擾亂，遠離佛教。』是名菩薩除不善覺。
「云何名菩薩怖畏惡業？觀察、選擇、曾聞佛說，專心修福，堅持凈戒，善學智慧。以何因故最得勝報？具福德業，遠離諸惡。是名菩薩怖畏惡業。
「云何名菩薩畏於微惡？于小罪邊常生大畏心，終不輕微小之惡。以何因緣？曾聞佛說：『少毒殺人，況復多毒？微細惡中尚能將人至三惡道，況復多惡而心不畏？』是名菩薩畏微小惡。
「云何名菩薩心常恐畏？為人體信，婆羅門、剎利居士等以體信故，即寄金、銀、種種珍寶，信心用付，不立時證，菩薩終不生於隱匿之心。若佛物、法物、僧祇物、四方僧物，菩薩寧當自食己肉終不侵他
【現代漢語翻譯】 現代漢語譯本：沒有真實的事物。為什麼智者會在夢中產生慾望和想法呢？』因此，菩薩對於可能產生慾望的地方都遠離。菩薩如何在可能產生嗔恨的情況下，通過產生對治之法來遠離嗔恨以及嗔恨的因緣呢？菩薩對於一切眾生常常生起慈悲之心，因為這個原因便能夠去除嗔恨。如果有惱害的因緣使嗔恚生起時，應當深深地憶念對治之法，這叫做菩薩去除嗔恨的方便。菩薩如何去除愚癡的方便呢？應當想念：『愚癡之心不能辨識善惡，常常固守愚昧和黑暗，最終承受痛苦的果報。沒有智慧而自我矇蔽，惱害他人的機會少，不如貪婪和嗔恨那樣多有怨恨和傷害。』像這樣觀察的時候就能滅除愚癡之心，這叫做菩薩燒盡煩惱。 『什麼叫做菩薩去除不善的覺悟？住在空曠寂靜的阿蘭若（Aranya，寂靜處）處所，這樣想念：『我現在遠離喧鬧的地方，在閑靜的地方履行佛教的教誨；其餘的沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）親近喧鬧，多有擾亂，遠離佛教。』這叫做菩薩去除不善的覺悟。 『什麼叫做菩薩怖畏惡業？觀察、選擇、曾經聽聞佛陀所說，專心修習福德，堅持清凈的戒律，好好學習智慧。因為什麼原因能夠得到最殊勝的果報呢？具足福德的行業，遠離各種惡行。這叫做菩薩怖畏惡業。 『什麼叫做菩薩畏懼微小的惡行？對於小的罪過常常生起大的畏懼之心，始終不輕視微小的惡行。因為什麼因緣呢？曾經聽聞佛陀說：『少量的毒藥能夠殺人，何況是大量的毒藥呢？微細的惡行尚且能夠將人帶到三惡道，何況是眾多的惡行而心中不畏懼呢？』這叫做菩薩畏懼微小的惡行。 『什麼叫做菩薩心中常常恐畏？因為人們信任他，婆羅門（Brahmana，祭司）、剎利（Kshatriya，貴族）居士等等因為信任的緣故，就寄託金、銀、各種珍寶，因為信任而交付，不設立即時的憑證，菩薩始終不生起隱藏和匿藏的心。如果是佛陀的財物、佛法的財物、僧伽（Samgha，僧團）的財物、十方僧眾的財物，菩薩寧願自己吃自己的肉，也終究不會侵佔他人的。
【English Translation】 English version: There are no real things. Why would a wise person give rise to desires and thoughts in a dream?' Therefore, Bodhisattvas stay away from all places where desires can arise. How does a Bodhisattva, in situations where anger could arise, generate antidotal practices to distance themselves from anger and the causes of anger? Bodhisattvas constantly generate loving-kindness towards all beings, and for this reason, they are able to eliminate anger. If causes of annoyance arise that lead to anger, one should deeply remember the antidotal practices; this is called the Bodhisattva's skillful means for eliminating anger. How does a Bodhisattva eliminate ignorance? One should contemplate: 'The mind of ignorance does not recognize good and evil, constantly clings to foolishness and darkness, and ultimately receives the fruit of suffering. Lacking wisdom, it obscures itself, and has fewer opportunities to harm others, unlike greed and anger, which have much resentment and harm.' When contemplating in this way, the mind of ignorance will be extinguished; this is called the Bodhisattva burning away afflictions. 『What is called a Bodhisattva eliminating unwholesome thoughts? Dwelling in a vacant and quiet Aranya (Aranya, quiet place), one thinks thus: 'I am now far away from noisy places, and in a secluded place, I am practicing the Buddha's teachings; the other Sramanas (Sramana, renunciates), Brahmanas (Brahmana, priests) are close to noisy places, with much disturbance, and far away from the Buddha's teachings.' This is called a Bodhisattva eliminating unwholesome thoughts. 『What is called a Bodhisattva fearing evil deeds? Observing, choosing, having heard the Buddha's teachings, wholeheartedly cultivating merit, upholding pure precepts, and diligently studying wisdom. For what reason can one obtain the most supreme reward? Possessing virtuous deeds and staying away from all evil deeds. This is called a Bodhisattva fearing evil deeds. 『What is called a Bodhisattva fearing even the smallest evils? Towards small transgressions, one constantly generates a great sense of fear, and never belittles small evils. For what reason? Having heard the Buddha say: 'A small amount of poison can kill a person, let alone a large amount of poison? Even subtle evils can lead a person to the three evil realms, let alone many evils without fear in the heart?' This is called a Bodhisattva fearing small evils. 『What is called a Bodhisattva whose heart is constantly fearful? Because people trust him, Brahmanas (Brahmana, priests), Kshatriyas (Kshatriya, nobles), householders, etc., entrust gold, silver, and various treasures to him because of their trust, handing them over without immediate proof; the Bodhisattva never generates a mind of hiding or concealing. If it is the property of the Buddha, the property of the Dharma, the property of the Samgha (Samgha, monastic community), the property of the Samgha of the four directions, the Bodhisattva would rather eat his own flesh than encroach upon others'.
，若飲、若食，供身之具不敢輒毀，是名菩薩心常恐畏。
「云何名菩薩受持頭陀法堅固不闕？若魔眷屬及諸天等，以妙財色慾來擾逼菩薩，菩薩即時志固不動而心不毀，是名菩薩受持頭陀法堅固不闕。
「云何名菩薩持戒不為求有造業？菩薩持戒不求世間果報，但為滿足一切善法得無上道，是名菩薩持戒不為求有造業。
「云何名菩薩凈於三業？云何凈身業？離殺、盜、淫，以是義故名為凈身業。云何凈于口業？離惡口、妄言、兩舌、綺語，是故名為凈于口業。云何凈于意業？除貪、瞋、癡邪見，是名凈于意業。是名為菩薩凈於三業。
「善男子！具此十事是名菩薩成就凈戒。◎
「◎善男子！菩薩摩訶薩復有十法能凈于忍。何等為十？內忍、外忍、法忍、隨佛教忍、無方所忍、修處處忍、非所為忍、不逼惱忍、悲心忍、誓願忍。
「云何名菩薩內忍？菩薩飢渴、寒熱、憂悲、疼痛、身心楚切，能自忍受不為苦惱，是名菩薩內忍。
「云何名菩薩外忍？菩薩從他聞惡言、罵詈、毀辱、誹謗，或毀辱父母、兄弟、姊妹、眷屬、和上、阿阇梨、師徒、同學，或聞毀佛、法、僧，有如是種種毀訾，菩薩忍辱不生瞋恚，是名菩薩外忍。
「云何名菩薩法忍？佛于諸經說微
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）飲用或食用，對於維持身體的用具不敢隨意毀壞，這叫做菩薩心中常懷恐懼。
『什麼叫做菩薩受持頭陀行（dhūta，一種苦行）堅定不缺？如果魔的眷屬以及諸天等等，用美妙的財物和女色來擾亂逼迫菩薩，菩薩立刻意志堅定不動搖，內心也不被動搖，這叫做菩薩受持頭陀行堅定不缺。』
『什麼叫做菩薩持戒不是爲了追求有（bhava，存在）而造業？菩薩持戒不求世間的果報，只是爲了圓滿一切善法，證得無上道（anuttarā-samyak-saṃbodhi，無上正等正覺），這叫做菩薩持戒不是爲了追求有而造業。』
『什麼叫做菩薩清凈于身、口、意三業？什麼叫做清凈身業？遠離殺生、偷盜、邪淫，因為這個緣故叫做清凈身業。什麼叫做清凈口業？遠離惡口、妄語、兩舌、綺語，所以叫做清凈口業。什麼叫做清凈意業？去除貪婪、嗔恨、愚癡和邪見，這叫做清凈意業。這叫做菩薩清凈於三業。』
『善男子！具備這十種事，叫做菩薩成就清凈的戒律。』
『善男子！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）又有十種法能夠清凈忍辱。哪十種呢？內忍、外忍、法忍、隨佛教忍、無方所忍、修處處忍、非所為忍、不逼惱忍、悲心忍、誓願忍。』
『什麼叫做菩薩內忍？菩薩飢餓、口渴、寒冷、炎熱、憂愁、悲傷、疼痛、身心難受，能夠自己忍受而不感到苦惱，這叫做菩薩內忍。』
『什麼叫做菩薩外忍？菩薩從他人那裡聽到惡語、謾罵、毀辱、誹謗，或者毀辱父母、兄弟、姐妹、眷屬、和尚（upādhyāya，親教師）、阿阇梨（ācārya，軌範師）、師徒、同學，或者聽到譭謗佛（Buddha）、法（Dharma）、僧（Saṃgha），有像這樣的種種譭謗，菩薩忍辱不生嗔恨，這叫做菩薩外忍。』
『什麼叫做菩薩法忍？佛在各種經典中說微妙
【English Translation】 English version: If (a Bodhisattva) drinks or eats, he dares not casually destroy the implements used to sustain the body. This is called a Bodhisattva's mind constantly filled with fear.
'What is called a Bodhisattva upholding the dhūta (ascetic practices) firmly and without deficiency? If the retinue of Māra (the Evil One), as well as devas (gods), etc., disturb and pressure the Bodhisattva with wonderful wealth and women, the Bodhisattva immediately remains steadfast and unmoving, and his mind is not disturbed. This is called a Bodhisattva upholding the dhūta firmly and without deficiency.'
'What is called a Bodhisattva upholding the precepts not for the sake of creating karma to seek existence (bhava)? The Bodhisattva upholds the precepts not seeking worldly rewards, but only to perfect all good dharmas and attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). This is called a Bodhisattva upholding the precepts not for the sake of creating karma to seek existence.'
'What is called a Bodhisattva purifying the three karmas of body, speech, and mind? What is called purifying bodily karma? Abstaining from killing, stealing, and sexual misconduct. For this reason, it is called purifying bodily karma. What is called purifying verbal karma? Abstaining from harsh speech, false speech, divisive speech, and frivolous speech. Therefore, it is called purifying verbal karma. What is called purifying mental karma? Eliminating greed, hatred, delusion, and wrong views. This is called purifying mental karma. This is called a Bodhisattva purifying the three karmas.'
'Good man! Possessing these ten things is called a Bodhisattva accomplishing pure precepts.'
'Good man! The Bodhisattva-mahāsattva (Great Bodhisattva) also has ten dharmas that can purify forbearance. What are the ten? Inner forbearance, outer forbearance, dharma forbearance, forbearance that follows the Buddha's teachings, forbearance without a fixed place, forbearance cultivated in all places, forbearance for what is not done, forbearance without oppression or annoyance, forbearance with a compassionate heart, and forbearance with vows.'
'What is called a Bodhisattva's inner forbearance? When a Bodhisattva experiences hunger, thirst, cold, heat, sorrow, grief, pain, and physical and mental distress, he can endure it himself without suffering. This is called a Bodhisattva's inner forbearance.'
'What is called a Bodhisattva's outer forbearance? When a Bodhisattva hears evil words, curses, insults, slander, or hears insults against his parents, brothers, sisters, relatives, upādhyāya (preceptor), ācārya (teacher), teachers and disciples, or fellow students, or hears slander against the Buddha (Buddha), Dharma (Dharma), and Saṃgha (Saṃgha), with such various kinds of defamation, the Bodhisattva practices forbearance without generating anger. This is called a Bodhisattva's outer forbearance.'
'What is called a Bodhisattva's dharma forbearance? The Buddha speaks of subtle
妙義：『諸法寂靜、諸法寂滅，如涅槃相。』不驚、不怖，菩薩作是念言：『我若不解是經、不知是法，終不得阿耨多羅三藐三菩提。』是故，菩薩勤求咨問、讀誦，是名菩薩法忍。
「云何名菩薩隨佛教忍？菩薩瞋惱毒心起時，作是思惟：『此身從何而生？從何而滅？從我生者，何者是我？從彼生者，何者是彼？法相如是，從何因緣起？』菩薩作是思惟時，不見所從生、亦不見所緣起、亦不見從我生、亦不見從彼起、亦不見從因緣生。作是思惟，亦不瞋、亦不惱、亦不毒，瞋怒之心即便減少，是名菩薩隨佛教忍。
「云何名菩薩無方所忍？或有夜忍晝不忍、或晝忍夜不忍，或彼方忍此方不忍、或此方忍彼方不忍，或知識邊忍不知識邊不忍、或不知識邊忍知識邊不忍。菩薩不爾，於一切時、一切方常生忍心，是名菩薩無方所忍。
「云何名菩薩修處處忍？有人于父母、師長、夫妻、男女、大小、內外如是中生忍，余則不忍。菩薩忍者則不如是，如父母邊生忍、旃陀羅邊生忍亦爾，是名菩薩修處處忍。
「云何名菩薩非所為忍？不以事故生忍、不以利故生忍、不以畏故生忍、不以受他恩故生忍、不以相親友故生忍、不以愧赧故生忍，菩薩常修于忍，是名菩薩非所為忍。
「善男子！云何
【現代漢語翻譯】 現代漢語譯本：妙義是：『一切法都是寂靜的、一切法都是寂滅的，如同涅槃（Nirvana，解脫）的相狀。』不驚慌、不恐懼，菩薩（Bodhisattva，覺悟的有情）這樣想：『我如果不能理解這部經、不知道這個法，最終不能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』因此，菩薩勤奮地尋求請教、讀誦，這叫做菩薩的法忍。
『什麼叫做菩薩的隨佛教忍？菩薩生起嗔恨惱怒的毒害之心時，這樣思惟：『這個身體從哪裡產生？從哪裡滅亡？從我產生，哪個是我？從他產生，哪個是他？法的相狀是這樣，從什麼因緣而起？』菩薩這樣思惟時，不見它從哪裡產生、也不見它所憑藉的緣起、也不見它從我產生、也不見它從他產生、也不見它從因緣產生。這樣思惟，也不嗔恨、也不惱怒、也沒有毒害之心，嗔怒之心就減少了，這叫做菩薩的隨佛教忍。
『什麼叫做菩薩的無方所忍？有的人晚上能忍耐白天不能忍耐、或者白天能忍耐晚上不能忍耐，或者在那邊能忍耐這邊不能忍耐、或者這邊能忍耐那邊不能忍耐，或者在認識的人面前能忍耐在不認識的人面前不能忍耐、或者在不認識的人面前能忍耐在認識的人面前不能忍耐。菩薩不是這樣，在一切時間、一切地方常常生起忍耐之心，這叫做菩薩的無方所忍。
『什麼叫做菩薩的修處處忍？有的人對於父母、師長、夫妻、男女、大小、內外這些關係中能生起忍耐，其餘情況則不能忍耐。菩薩的忍耐不是這樣，像在父母面前能生起忍耐，在旃陀羅（Chandala，印度種姓制度中最低等級的人）面前也能生起忍耐，也是一樣，這叫做菩薩的修處處忍。
『什麼叫做菩薩的非所為忍？不是因為某種事情而生起忍耐、不是因為利益而生起忍耐、不是因為畏懼而生起忍耐、不是因為接受別人的恩惠而生起忍耐、不是因為和親友的關係而生起忍耐、不是因為感到慚愧而生起忍耐，菩薩常常修習忍耐，這叫做菩薩的非所為忍。
『善男子！什麼叫做
【English Translation】 English version: The wonderful meaning is: 『All dharmas are tranquil, all dharmas are extinguished, like the appearance of Nirvana (liberation).』 Without being startled or afraid, a Bodhisattva (an enlightened being) thinks: 『If I do not understand this sutra, if I do not know this Dharma, I will ultimately not attain Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment).』 Therefore, a Bodhisattva diligently seeks advice, reads, and recites; this is called the Bodhisattva's forbearance of the Dharma.
『What is called the Bodhisattva's forbearance in accordance with the Buddha's teachings? When a Bodhisattva's mind arises with anger and poisonous thoughts, they contemplate: 『Where does this body come from? Where does it cease? Of that which arises from 'me', which is 'me'? Of that which arises from 'them', which is 'them'? The nature of Dharma is such, from what causes and conditions does it arise?』 When a Bodhisattva contemplates in this way, they do not see where it arises from, nor do they see the conditions it relies on, nor do they see it arising from 'me', nor do they see it arising from 'them', nor do they see it arising from causes and conditions. Contemplating in this way, they are neither angry, nor annoyed, nor poisonous; the mind of anger and rage immediately diminishes. This is called the Bodhisattva's forbearance in accordance with the Buddha's teachings.
『What is called the Bodhisattva's forbearance without fixed location? Some can forbear at night but not during the day, or can forbear during the day but not at night, or can forbear in that place but not in this place, or can forbear in this place but not in that place, or can forbear in the presence of those they know but not in the presence of those they do not know, or can forbear in the presence of those they do not know but not in the presence of those they know. A Bodhisattva is not like this; at all times and in all places, they constantly generate a mind of forbearance. This is called the Bodhisattva's forbearance without fixed location.
『What is called the Bodhisattva's forbearance cultivated in all places? Some people can generate forbearance towards parents, teachers, spouses, children, superiors, inferiors, internal and external relationships, but not in other situations. The Bodhisattva's forbearance is not like this; just as they can generate forbearance towards parents, they can also generate forbearance towards a Chandala (a person of the lowest caste in the Indian caste system), it is the same. This is called the Bodhisattva's forbearance cultivated in all places.
『What is called the Bodhisattva's forbearance not for a purpose? They do not generate forbearance because of an event, not because of benefit, not because of fear, not because of receiving kindness from others, not because of close friendship, not because of shame. A Bodhisattva constantly cultivates forbearance; this is called the Bodhisattva's forbearance not for a purpose.
『Good man! What is
名菩薩不逼惱忍？若瞋因緣、煩惱未起，不名為忍；若遇瞋因緣時——拳打、刀杖、手腳蹴蹋、惡口罵詈——于如是中心不動者則名為忍。菩薩若有人來起發瞋恚亦忍、不起發瞋恚亦忍，是名菩薩不逼惱忍。
「云何名菩薩悲心忍？爾時，菩薩若作王、若王等，有大功業，為苦眾生而作其主。是苦眾生若來罵辱、觸惱之時，菩薩不以我是主故而生瞋恚：『如是眾生我當拔濟、常為擁護，云何而得生於瞋惱？是故，我今悲心憐愍，不生忿恚。』是名菩薩悲心忍。
「云何名菩薩誓願忍？菩薩作是念：『我先於諸佛前曾作師子吼，發誓愿言：「我當成佛，於一切生死淤泥中為拔諸苦眾生。」我今欲拔，不應瞋恚而惱于彼。若我不忍，尚不自度，況利眾生？』善男子！譬如良醫善知治眼，見諸眾生多有患目，或患眼翳、或患眼膜，種種患眼不可稱計。是醫若言：『我欲療治眾生眼患。』彼時醫師后自盲冥。」
佛言：「如此醫師能治他眼不？」
除蓋障菩薩摩訶薩白佛言：「不也。世尊！」
佛告除蓋障菩薩摩訶薩：「欲除一切眾生無明冥者，應先自除闇障，后及於人。若內無智慧能治他疾，是義不然。以是因緣，當修于忍，不應生瞋，是名菩薩大誓願忍。
「善男子！具此十事是名
【現代漢語翻譯】 現代漢語譯本： 什麼叫做菩薩的不逼惱忍？如果瞋恚的因緣、煩惱還沒有生起，這不能叫做忍。如果在遇到瞋恚的因緣時——比如被人拳打、刀砍、棍棒擊打、手腳踢踹、惡語謾罵——在這種情況下內心不動搖，才叫做忍。菩薩如果有人來引發他的瞋恚，他能忍；沒有人來引發他的瞋恚，他也能忍，這叫做菩薩的不逼惱忍。
什麼叫做菩薩的悲心忍？這時，菩薩如果做國王或者類似國王的人，有很大的功業，爲了受苦的眾生而做他們的主宰。這些受苦的眾生如果來謾罵、觸犯、惱亂他時，菩薩不因為自己是他們的主宰就生起瞋恚，而是想：『這些眾生我應當救拔他們，常常保護他們，怎麼能對他們生起瞋惱呢？因此，我現在以悲憫之心憐憫他們，不生忿恨。』這叫做菩薩的悲心忍。
什麼叫做菩薩的誓願忍？菩薩這樣想：『我先前在諸佛面前曾經發出獅子吼，發誓愿說：「我應當成佛，在一切生死的淤泥中拔出那些受苦的眾生。」我現在想要拔出他們，不應該因為瞋恚而惱亂他們。如果我不忍，尚且不能自度，更何況利益眾生呢？』善男子！譬如一個好醫生，很會治療眼睛，看到很多眾生患有眼病，有的患眼翳，有的患眼膜，各種眼病多得數不清。這個醫生如果說：『我想要治療眾生的眼病。』如果這個醫生後來自己卻瞎了眼。」
佛說：『這樣的醫生能治好別人的眼睛嗎？』
除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin，意為「去除一切障礙的菩薩」）對佛說：『不能，世尊！』
佛告訴除蓋障菩薩摩訶薩：『想要去除一切眾生的無明黑暗，應當先去除自己的黑暗障礙，然後再幫助別人。如果自己內心沒有智慧，卻想治療別人的疾病，這是不可能的。因為這個原因，應當修習忍辱，不應該生起瞋恚，這叫做菩薩的大誓願忍。
善男子！具備這十種品德，就叫做...
【English Translation】 English version: What is called a Bodhisattva's 'Non-Oppressive Patience'? If the causes and conditions for anger and afflictions have not yet arisen, it is not called patience. If, when encountering causes and conditions for anger—such as being punched, cut with swords, struck with sticks, kicked, or verbally abused—one's mind remains unmoved, that is called patience. If a Bodhisattva can endure when someone provokes their anger, and also endure when no one provokes their anger, that is called a Bodhisattva's 'Non-Oppressive Patience'.
What is called a Bodhisattva's 'Compassionate Patience'? At that time, if a Bodhisattva is a king or like a king, with great accomplishments, acting as the leader for suffering beings, and these suffering beings come to scold, offend, or annoy them, the Bodhisattva does not become angry because they are their leader. Instead, they think, 'I should rescue these beings and always protect them. How can I become angry with them? Therefore, I now have compassion and pity for them, and I do not become resentful.' This is called a Bodhisattva's 'Compassionate Patience'.
What is called a Bodhisattva's 'Vow-Based Patience'? The Bodhisattva thinks, 'I previously made a lion's roar before all the Buddhas, vowing, "I shall become a Buddha and rescue all suffering beings from the mud of birth and death." Now that I want to rescue them, I should not become angry and annoy them. If I cannot endure, I cannot even liberate myself, let alone benefit others!' Good man! It is like a good doctor who knows how to treat eyes well, seeing many beings suffering from eye diseases, some with cataracts, some with corneal opacity, countless kinds of eye diseases. If this doctor says, 'I want to cure the eye diseases of beings,' but then the doctor themselves becomes blind.
The Buddha said, 'Can such a doctor cure the eyes of others?'
Sarvanivaranaviskambhin Bodhisattva Mahasattva (Sarvanivaranaviskambhin, meaning 'the Bodhisattva who removes all obstacles') said to the Buddha, 'No, World Honored One!'
The Buddha told Sarvanivaranaviskambhin Bodhisattva Mahasattva, 'If you want to remove the darkness of ignorance from all beings, you should first remove your own darkness and obstacles, and then help others. If you do not have wisdom within yourself but want to cure the diseases of others, that is not possible. For this reason, you should cultivate patience and not become angry. This is called a Bodhisattva's Great Vow-Based Patience.
Good man! Possessing these ten qualities is called...
菩薩能凈于忍。
「善男子！菩薩復有十法名為精進滿足。何等為十？如金剛精進、無等精進、處中精進、顯勝精進、熾盛精進、常恒精進、清凈精進、不共二乘精進、不輕賤精進、不退轉精進。
「云何菩薩如金剛精進？未解者令解、未涅槃者令得涅槃、未安者令安、未度者令度、未得阿耨多羅三藐三菩提者當令得阿耨多羅三藐三菩提。若作如是修行精進時，天魔波旬來謂菩薩言：『汝今何故作如是精進？徒自勤苦，終無所獲。何以故？我亦曾作如是精進，未解者令解、未涅槃者令得涅槃、未安者令安、未度者令度、未得阿耨多羅三藐三菩提者當令悉得。如是等事皆是妄語，但誑凡愚，無有真實，我未曾見如是精進而得阿耨多羅三藐三菩提者。善男子！我曾見無量眾生，如是精進有得阿羅漢涅槃、如是精進有得辟支佛涅槃。』魔王復言：『善男子！雖行精進，未有得阿耨多羅三藐三菩提。汝今思惟，疾舍是心，空無所獲，徒自勞苦。汝今速求二乘，可得早離生死。』菩薩即作是念：『此是魔說，欲壞我心。』『汝但少事而自憂己，莫為多事反憂我耶。隨所造業各得受報，依止於業，業為親友；汝亦有此隨業受報，依止於業，業為親屬。惡魔波旬！汝今速疾複道還去。汝惱我故，當長夜受苦。』魔即慚愧
【現代漢語翻譯】 現代漢語譯本 菩薩能夠清凈地修習忍辱。
『善男子！菩薩還有十種法，稱為精進圓滿。是哪十種呢？如金剛精進、無等精進、處中精進、顯勝精進、熾盛精進、常恒精進、清凈精進、不共二乘精進、不輕賤精進、不退轉精進。
『什麼是菩薩如金剛精進呢？對於未解脫的人，令其解脫；對於未涅槃（Nirvana）的人，令其得涅槃；對於未安穩的人，令其安穩；對於未度脫的人，令其度脫；對於未得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的人，應當令其得阿耨多羅三藐三菩提。如果菩薩這樣修行精進時，天魔波旬（Mara Papiyas）前來對菩薩說：『你現在為何如此精進？只是徒勞勤苦，終究一無所得。為什麼呢？我也曾這樣精進，想讓未解脫的人解脫，未涅槃的人得涅槃，未安穩的人安穩，未度脫的人度脫，未得阿耨多羅三藐三菩提的人都得到。這些事情都是虛妄的，只是欺騙凡夫愚人，沒有真實之處，我從未見過如此精進而能得到阿耨多羅三藐三菩提的人。善男子！我曾見過無數眾生，如此精進的，有的得到了阿羅漢（Arhat）涅槃，有的得到了辟支佛（Pratyekabuddha）涅槃。』魔王又說：『善男子！即使修行精進，也沒有能得到阿耨多羅三藐三菩提的。你現在應該思考，趕快捨棄這個念頭，最終一無所獲，只是徒勞辛苦。你現在應該趕快尋求二乘（聲聞乘和緣覺乘），可以早日脫離生死。』菩薩立刻這樣想：『這是魔的說法，想要破壞我的道心。』『你只要管好自己的事情，不要為我的事情擔憂。隨所造的業各自承受果報，依賴於業，業是親友；你也有此隨業受報，依賴於業，業是親屬。惡魔波旬！你現在趕快原路返回。你惱亂我的緣故，當長夜受苦。』魔立刻感到慚愧。
【English Translation】 English version The Bodhisattva is able to purify forbearance.
『Good man! The Bodhisattva also has ten dharmas called the perfection of diligence. What are the ten? They are diamond diligence, unequaled diligence, moderate diligence, manifestly superior diligence, blazing diligence, constant diligence, pure diligence, diligence not shared with the Two Vehicles, diligence without belittling, and diligence without regression.
『What is Bodhisattva's diamond-like diligence? To cause those who have not understood to understand, to cause those who have not attained Nirvana (Nirvana) to attain Nirvana, to cause those who are not at peace to be at peace, to cause those who have not crossed over to cross over, and to cause those who have not attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) to attain Anuttara-samyak-sambodhi. If the Bodhisattva practices diligence in this way, Mara Papiyas (Mara Papiyas) will come and say to the Bodhisattva: 『Why are you so diligent now? It is just in vain and you will gain nothing in the end. Why? I have also been so diligent, wanting to cause those who have not understood to understand, those who have not attained Nirvana to attain Nirvana, those who are not at peace to be at peace, those who have not crossed over to cross over, and those who have not attained Anuttara-samyak-sambodhi to attain it. These things are all false, just deceiving ordinary fools, there is no truth in them, I have never seen anyone who has attained Anuttara-samyak-sambodhi through such diligence. Good man! I have seen countless beings who, through such diligence, have attained Arhat (Arhat) Nirvana, and some have attained Pratyekabuddha (Pratyekabuddha) Nirvana.』 The demon king further said: 『Good man! Even if you practice diligence, you will not be able to attain Anuttara-samyak-sambodhi. You should think about it now, quickly abandon this thought, you will gain nothing in the end, it is just in vain. You should quickly seek the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle) now, so that you can get out of birth and death early.』 The Bodhisattva immediately thought: 『This is the demon's saying, wanting to destroy my mind.』 『You should only take care of your own affairs and not worry about mine. According to the karma created, each receives retribution, relying on karma, karma is a close friend; you also have this retribution according to karma, relying on karma, karma is a relative. Evil Mara Papiyas! You should quickly return the way you came. Because you are bothering me, you will suffer for a long night.』 The demon immediately felt ashamed.
隱形而去，是名菩薩如金剛精進，魔不能壞。
「云何名菩薩無等精進？爾時，菩薩所行精進超諸菩薩百千萬億，算數譬喻所不能及，況餘聲聞二乘學者而能及乎？一切諸佛善法以精進力故悉能攝取，一切惡法無不捨離，是則名為無等精進。
「云何名菩薩處中精進？勤不過分亦不懈退，如是精進名為處中精進。
「云何名菩薩高勝精進？菩薩發大精進愿，使現身如佛色相：『若我得佛，無見頂相圓光一尋。佛之相好、無礙智慧、大自在者，愿我悉得。』是名高勝精進。
「云何名菩薩熾盛精進？譬如真金、摩尼珠寶無有垢穢，光明熾盛，端嚴殊顯。真金精曜無量焰熾、摩尼寶珠煥然炳徹。菩薩精進亦復如是，無諸垢穢。何者是精進垢？何者是精進翳？懈怠是精進垢，懶墮是精進翳；食不知足是精進垢，貪嗜睡眠是精進翳；好樂親近是精進垢，不見無我是精進障。如是，名為精進垢、精進障；除如是垢障，是名菩薩熾盛精進。
「善男子！云何名菩薩常恒精進？舉動、威儀不離精進，行、住、坐、臥不曾休廢，身心不懈，是名菩薩常恒精進。
「云何名菩薩清凈精進？如上常恒精進，有所起惡不善之業，能障道法、能作衰損，皆悉除斷；一切善法，于涅槃因不作障礙、能助道法
【現代漢語翻譯】 現代漢語譯本：隱身離去，這被稱為菩薩如金剛般精進，魔不能夠破壞。
『什麼叫做菩薩無等精進？』這時，菩薩所行的精進超越所有菩薩百千萬億倍，算術譬喻都無法企及，更何況其餘的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）二乘（指聲聞乘和緣覺乘）學者能夠達到呢？一切諸佛的善法因為精進的力量都能夠攝取，一切惡法沒有不捨棄的，這就叫做無等精進。
『什麼叫做菩薩處中精進？』勤奮不過分也不懈怠退縮，這樣的精進叫做處中精進。
『什麼叫做菩薩高勝精進？』菩薩發起大精進的願望，使得現身如同佛的色相：『如果我成佛，具有無見頂相（Uṣṇīṣa，佛頂上的肉髻）和圓光一尋（約八尺）。佛的相好、無礙智慧、大自在，愿我全部獲得。』這叫做高勝精進。
『什麼叫做菩薩熾盛精進？』譬如真金、摩尼（Maṇi，寶珠）珠寶沒有污垢，光明熾盛，端莊殊勝。真金的光芒照耀，無量火焰熾熱，摩尼寶珠煥發光彩，明亮透徹。菩薩的精進也像這樣，沒有各種污垢。什麼是精進的污垢？什麼是精進的遮蔽？懈怠是精進的污垢，懶惰是精進的遮蔽；飲食不知滿足是精進的污垢，貪圖睡眠是精進的遮蔽；喜歡親近世俗是精進的污垢，不見無我是精進的障礙。像這樣，叫做精進的污垢、精進的障礙；去除這樣的污垢和障礙，這叫做菩薩熾盛精進。
『善男子！什麼叫做菩薩常恒精進？』舉止、威儀不離開精進，行、住、坐、臥不曾停止廢棄，身心不懈怠，這叫做菩薩常恒精進。
『什麼叫做菩薩清凈精進？』如上面的常恒精進，如果產生了惡的不善的業，能夠障礙道法、能夠造成衰敗損失，全部都去除斷絕；一切善法，對於涅槃（Nirvāṇa，佛教術語，指解脫生死輪迴的狀態）的因不造成障礙、能夠幫助道法。
【English Translation】 English version: Disappearing invisibly, this is called a Bodhisattva's Vajra-like diligence, which demons cannot destroy.
'What is called a Bodhisattva's Unequaled Diligence?' At this time, the diligence practiced by the Bodhisattva surpasses all other Bodhisattvas by hundreds of thousands of millions of times, beyond what can be reached by calculation or analogy, let alone by Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and followers of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). All the good dharmas of all Buddhas can be acquired through the power of diligence, and all evil dharmas are abandoned without exception. This is called Unequaled Diligence.
'What is called a Bodhisattva's Middle Path Diligence?' Diligence that is neither excessive nor lax is called Middle Path Diligence.
'What is called a Bodhisattva's Supreme Diligence?' The Bodhisattva makes a great vow of diligence, causing the present body to resemble the form of a Buddha: 'If I attain Buddhahood, may I possess the Uṣṇīṣa (the protuberance on the crown of the Buddha's head) and a halo of one fathom (approximately eight feet). May I attain all the characteristics and marks of a Buddha, unobstructed wisdom, and great freedom.' This is called Supreme Diligence.
'What is called a Bodhisattva's Blazing Diligence?' For example, genuine gold and Maṇi (jewels) are without impurities, their light blazing, dignified, and exceptionally radiant. The brilliance of genuine gold shines, its flames burning limitlessly, and the Maṇi jewels sparkle and are thoroughly bright. The Bodhisattva's diligence is also like this, without any impurities. What are the impurities of diligence? What are the obscurations of diligence? Laziness is an impurity of diligence, and indolence is an obscuration of diligence; not knowing contentment in food is an impurity of diligence, and craving sleep is an obscuration of diligence; enjoying worldly associations is an impurity of diligence, and not seeing no-self is an obstacle to diligence. Thus, these are called the impurities and obscurations of diligence; removing these impurities and obscurations is called a Bodhisattva's Blazing Diligence.
'Good man! What is called a Bodhisattva's Constant Diligence?' Every action and demeanor does not depart from diligence; walking, standing, sitting, and lying down are never ceased or abandoned; the body and mind are not lax. This is called a Bodhisattva's Constant Diligence.
'What is called a Bodhisattva's Pure Diligence?' As with the Constant Diligence mentioned above, if evil and unwholesome actions arise that can obstruct the path and cause decline and loss, all are removed and cut off; all good dharmas do not create obstacles to the cause of Nirvāṇa (the state of liberation from the cycle of birth and death) and can assist the path.
、安止道處，皆悉修廣、增長熾盛。乃至微細一念之惡不令得起，況復大惡？是名菩薩清凈精進。
「云何名菩薩不共二乘精進？菩薩摩訶薩，周遍十方如恒河沙數世界，滿中阿鼻地獄猛火熾盛，如此世界外有極苦眾生無依、無救，乃至若一眾生如是苦惱，菩薩能忍大火過無量恒河沙世界，拔濟成熟一眾生苦。為一尚爾，況多眾生而不救濟？一切外道、二乘學人所不能及，是名菩薩不共二乘精進。
「云何名菩薩不自輕賤精進？菩薩作是思惟：『三世諸佛皆從微少精進修無量德，乃能久積苦行成等正覺，是故我今因少精進漸殖德本，不久亦應得佛不疑。』是名菩薩不自輕賤精進。
「云何名菩薩不退轉精進？菩薩不以己身精進微薄、不以貧窮又少財寶而生舍心，常修精進向阿耨多羅三藐三菩提：『過去、未來、現在三世諸佛，皆以積善微細精進悉得菩提，我今不以微賤而自輕毀。』以微精進故，為一切眾生積集眾善，成阿耨多羅三藐三菩提，不為己樂而入涅槃，寧為眾生久處地獄，是名菩薩不退轉精進。
「善男子！具此十事，是名菩薩滿足精進。◎
寶云經卷第一 大正藏第 16 冊 No. 0658 寶云經
寶云經卷第二
梁扶南三藏曼陀羅仙譯
「
【現代漢語翻譯】 現代漢語譯本 安止道處（修行止觀的處所），都要修治擴充套件，使其增長興盛。乃至極其細微的一念之惡念都不讓它生起，更何況是大的惡念呢？這叫做菩薩清凈的精進。
『什麼叫做菩薩不與二乘（聲聞和緣覺）共通的精進呢？菩薩摩訶薩（偉大的菩薩），周遍十方如恒河沙數的世界，其中充滿了阿鼻地獄（八大地獄中最苦的一個）的猛烈火焰，這樣的世界之外還有極其痛苦的眾生，無所依靠，無人救助，乃至如果有一個眾生如此苦惱，菩薩能夠忍受大火，經過無量恒河沙數的世界，拔除救濟成熟這一個眾生的痛苦。為一個尚且如此，何況是眾多眾生而不去救濟呢？這是所有外道、二乘學人所不能達到的，這叫做菩薩不與二乘共通的精進。
『什麼叫做菩薩不輕視自己的精進呢？菩薩這樣思惟：『三世（過去、現在、未來）諸佛都是從微少的精進修行無量的功德，才能夠長久積累苦行成就等正覺（無上正等正覺，即佛的智慧），因此我現在因為微少的精進逐漸種植功德之本，不久也應當能夠成佛，對此毫不懷疑。』這叫做菩薩不輕視自己的精進。
『什麼叫做菩薩不退轉的精進呢？菩薩不因為自己精進微薄，不因為貧窮又缺少財寶而生起捨棄之心，常常修習精進，趨向阿耨多羅三藐三菩提（無上正等正覺）：『過去、未來、現在三世諸佛，都是以積累善行的微細精進完全獲得菩提（覺悟），我現在不因為自己微賤而自我輕視譭謗。』因為微少的精進，為一切眾生積累眾多善行，成就阿耨多羅三藐三菩提，不爲了自己快樂而進入涅槃（寂滅），寧願爲了眾生長久處於地獄，這叫做菩薩不退轉的精進。
『善男子！具備這十種事，這叫做菩薩圓滿的精進。』
寶云經卷第一 大正藏第 16 冊 No. 0658 寶云經
寶云經卷第二
梁扶南三藏曼陀羅仙譯
『
English version The places for peaceful abiding in the Path (places for practicing Samatha-Vipassana), should all be cultivated, expanded, increased, and made flourishing. Even the slightest evil thought should not be allowed to arise, let alone great evils. This is called the pure diligence of a Bodhisattva.
『What is called the diligence of a Bodhisattva that is not shared with the Two Vehicles (Śrāvakas and Pratyekabuddhas)? A Bodhisattva-Mahāsattva (great Bodhisattva) pervades the ten directions with worlds as numerous as the sands of the Ganges River, filled with the raging fires of Avīci Hell (the most painful of the eight great hells). Beyond these worlds, there are extremely suffering beings who are without refuge or help. Even if there is just one being suffering in this way, the Bodhisattva can endure the great fire, passing through countless worlds as numerous as the sands of the Ganges River, to uproot, rescue, and mature the suffering of that one being. If they would do this for one, how much more would they rescue many beings? This is something that all non-Buddhist and Two Vehicle practitioners cannot achieve. This is called the diligence of a Bodhisattva that is not shared with the Two Vehicles.
『What is called the diligence of a Bodhisattva who does not belittle themselves? A Bodhisattva thinks thus: 『The Buddhas of the Three Times (past, present, and future) all cultivated immeasurable virtues from slight diligence, and were able to accumulate long-term ascetic practices to achieve Anuttarā-Samyak-Sambodhi (unexcelled complete enlightenment, i.e., Buddha's wisdom). Therefore, I now gradually plant the roots of virtue through slight diligence, and soon I should also be able to become a Buddha without doubt.』 This is called the diligence of a Bodhisattva who does not belittle themselves.
『What is called the non-retrogressing diligence of a Bodhisattva? A Bodhisattva does not give rise to thoughts of abandonment because their own diligence is weak, or because they are poor and lack wealth. They constantly cultivate diligence, moving towards Anuttarā-Samyak-Sambodhi (unexcelled complete enlightenment): 『The Buddhas of the past, future, and present, all attained Bodhi (enlightenment) through accumulating good deeds with subtle diligence. I will not belittle or denigrate myself because I am insignificant.』 Because of slight diligence, they accumulate many good deeds for all beings, achieve Anuttarā-Samyak-Sambodhi, and do not enter Nirvana (extinction) for their own pleasure, but would rather remain in hell for a long time for the sake of beings. This is called the non-retrogressing diligence of a Bodhisattva.
『Good man! Possessing these ten qualities is called the complete diligence of a Bodhisattva.』
Bao Yun Sutra, Volume 1 Taisho Tripitaka Volume 16, No. 0658 Bao Yun Sutra
Bao Yun Sutra, Volume 2
Translated by Tripitaka Master Mandara of Liang Funan
『
【English Translation】 English version The places for peaceful abiding in the Path (places for practicing Samatha-Vipassana), should all be cultivated, expanded, increased, and made flourishing. Even the slightest evil thought should not be allowed to arise, let alone great evils. This is called the pure diligence of a Bodhisattva.
『What is called the diligence of a Bodhisattva that is not shared with the Two Vehicles (Śrāvakas and Pratyekabuddhas)? A Bodhisattva-Mahāsattva (great Bodhisattva) pervades the ten directions with worlds as numerous as the sands of the Ganges River, filled with the raging fires of Avīci Hell (the most painful of the eight great hells). Beyond these worlds, there are extremely suffering beings who are without refuge or help. Even if there is just one being suffering in this way, the Bodhisattva can endure the great fire, passing through countless worlds as numerous as the sands of the Ganges River, to uproot, rescue, and mature the suffering of that one being. If they would do this for one, how much more would they rescue many beings? This is something that all non-Buddhist and Two Vehicle practitioners cannot achieve. This is called the diligence of a Bodhisattva that is not shared with the Two Vehicles.
『What is called the diligence of a Bodhisattva who does not belittle themselves? A Bodhisattva thinks thus: 『The Buddhas of the Three Times (past, present, and future) all cultivated immeasurable virtues from slight diligence, and were able to accumulate long-term ascetic practices to achieve Anuttarā-Samyak-Sambodhi (unexcelled complete enlightenment, i.e., Buddha's wisdom). Therefore, I now gradually plant the roots of virtue through slight diligence, and soon I should also be able to become a Buddha without doubt.』 This is called the diligence of a Bodhisattva who does not belittle themselves.
『What is called the non-retrogressing diligence of a Bodhisattva? A Bodhisattva does not give rise to thoughts of abandonment because their own diligence is weak, or because they are poor and lack wealth. They constantly cultivate diligence, moving towards Anuttarā-Samyak-Sambodhi (unexcelled complete enlightenment): 『The Buddhas of the past, future, and present, all attained Bodhi (enlightenment) through accumulating good deeds with subtle diligence. I will not belittle or denigrate myself because I am insignificant.』 Because of slight diligence, they accumulate many good deeds for all beings, achieve Anuttarā-Samyak-Sambodhi, and do not enter Nirvana (extinction) for their own pleasure, but would rather remain in hell for a long time for the sake of beings. This is called the non-retrogressing diligence of a Bodhisattva.
『Good man! Possessing these ten qualities is called the complete diligence of a Bodhisattva.』
Bao Yun Sutra, Volume 1 Taisho Tripitaka Volume 16, No. 0658 Bao Yun Sutra
Bao Yun Sutra, Volume 2
Translated by Tripitaka Master Mandara of Liang Funan
『
◎善男子！菩薩摩訶薩復有十法名具禪波羅蜜。何等為十？多集福德、深厭諸惡、能勤精進、具于多聞、不顛倒解、解法向法、利根聰明、有純善心、善解定智、不著禪相。
「云何名為多集福德？久于大乘積集善根，在所生處常護持善戒、遇善知識，世世恒生種族剎利、大姓婆羅門、大家居士，生處恒生正見家增長善法，憶所修善方便不捨，常不離善知識、菩薩、諸佛。
「漸漸增長觀察諸法：『世間大苦，常為災患之所逼惱無有暫停，長為眾苦、無明所盲，皆因愛慾。欲為根本，我今不應同於凡夫親近於欲。欲者，諸佛世尊說從妄想生，無量因緣毀訾過患，譬如以木貫人心腎。欲如利戟、欲如劍刃、欲如毒蛇、欲如鋒焰、欲如膿爛，不可觸近；欲如聚沫、欲如熱焰、欲如幻化、欲如夢想；欲為不凈，令人臭穢，欲如熟癰、欲如腐敗爛肉。』作如是厭惡欲想，剃除鬚髮，舍離產業，出家學道，被服法衣而作沙門。
「正法出家，信家非家，出家學道，發大精進，未得善法者能令使得、未得智者能令得智、未得證者當令得證。
「如是因、如是緣，以是事故即得多聞，於世諦第一義諦悉能宣說，善知世諦即第一義諦，善知不顛倒法如法體相。
「何者是善知法相？正見、正志、正語、
【現代漢語翻譯】 現代漢語譯本： ◎善男子！菩薩摩訶薩又有十種方法，可以圓滿禪波羅蜜（Dhyana Paramita，禪定到彼岸）。是哪十種呢？廣積福德、深深厭惡各種惡行、能夠勤奮精進、具備廣博的知識、不顛倒地理解事物、理解佛法並傾向於佛法、具有敏銳的根性和聰明的智慧、擁有純潔善良的心、善於理解禪定的智慧、不執著于禪定的表相。
『什麼叫做廣積福德？長久以來在大乘佛法中積累善根，無論投生到哪裡，都能常常守護清凈的戒律、遇到善良的導師，世世代代總是出生在剎帝利（Kshatriya，統治階級）、富裕的婆羅門（Brahmana，祭司階級）、富裕的居士（居士）家庭，出生的地方總是生長在具有正見的家庭，增長善良的佛法，憶念所修習的善良方便法門而不捨棄，常常不離開善良的導師、菩薩、諸佛。』
『逐漸增長觀察諸法的智慧：『世間充滿巨大的痛苦，常常被災難禍患所逼迫惱亂，沒有停歇的時候，長久地被各種痛苦和無明所矇蔽，這一切都是因為愛慾。愛慾是根本原因，我現在不應該像凡夫俗子一樣親近愛慾。愛慾，諸佛世尊說它從虛妄的念頭產生，有無量的因緣來譭謗它的過患，譬如用木頭貫穿人的心和腎臟。愛慾像鋒利的戟、愛慾像鋒利的刀刃、愛慾像毒蛇、愛慾像燃燒的火焰、愛慾像膿瘡腐爛，不可觸控靠近；愛慾像聚集的泡沫、愛慾像熾熱的火焰、愛慾像幻化、愛慾像夢境；愛慾是不清凈的，使人發出臭味，愛慾像成熟的癰瘡、愛慾像腐爛的肉。』這樣生起厭惡愛慾的想法，剃除鬚髮，捨棄產業，出家修學佛道，披上袈裟成為沙門（Sramana，出家修行者）。』
『以正法出家，相信出家才是真正的家，出家修學佛道，發起大精進，對於沒有得到的善法能夠使之得到、沒有得到的智慧能夠使之得到智慧、沒有證悟的境界應當使之證悟。』
『像這樣的因、像這樣的緣，因為這個緣故就能夠獲得廣博的知識，對於世俗諦（Samvriti-satya，相對真理）和第一義諦（Paramartha-satya，絕對真理）都能夠宣說，善於瞭解世俗諦就是了解第一義諦，善於瞭解不顛倒的佛法，如實地瞭解佛法的體性和表相。』
『什麼是善於瞭解佛法的表相？正見、正志、正語、』
【English Translation】 English version: ◎Good man! A Bodhisattva-Mahasattva (great being Bodhisattva) further has ten dharmas (teachings) called the perfection of Dhyana Paramita (perfection of meditation). What are the ten? Accumulating much merit, deeply厭惡(disgusted) all evils, being able to diligently advance, possessing much learning, not having inverted understanding, understanding the Dharma (teachings) and inclining towards the Dharma, having sharp faculties and intelligence, having a pure and good heart, being skilled in understanding the wisdom of Samadhi (meditative absorption), and not being attached to the appearance of Dhyana.
『What is called accumulating much merit? For a long time, accumulating roots of goodness in the Mahayana (Great Vehicle), in every place of birth, constantly protecting and upholding good precepts, encountering good teachers, in every life constantly being born into Kshatriya (warrior/ruling class), wealthy Brahmana (priestly class), wealthy householder families, in the place of birth constantly being born into families with right views, increasing good dharmas, remembering the good skillful means that have been cultivated and not abandoning them, constantly not being separated from good teachers, Bodhisattvas, and all Buddhas.』
『Gradually increasing the observation of all dharmas: 『The world is full of great suffering, constantly being oppressed and troubled by disasters and calamities without pause, for a long time being blinded by all kinds of suffering and ignorance, all of this is because of craving and desire. Desire is the root cause, now I should not be like ordinary people who are close to desire. Desire, the Buddhas and World Honored Ones say that it arises from false thoughts, with immeasurable causes and conditions to criticize its faults, like using wood to pierce a person's heart and kidneys. Desire is like a sharp halberd, desire is like a sharp blade, desire is like a poisonous snake, desire is like burning flames, desire is like festering pus, it cannot be touched or approached; desire is like gathered foam, desire is like hot flames, desire is like illusion, desire is like a dream; desire is impure, making people stink, desire is like a ripe boil, desire is like rotten flesh.』 Generating such a thought of厭惡(disgust) for desire, shaving off hair and beard, abandoning property, leaving home to study the Way, wearing the Dharma robes and becoming a Sramana (wandering ascetic).』
『Leaving home with the right Dharma, believing that leaving home is the true home, leaving home to study the Way, generating great diligence, being able to cause those who have not obtained good dharmas to obtain them, being able to cause those who have not obtained wisdom to obtain wisdom, and causing those who have not attained realization to attain realization.』
『Such a cause, such a condition, because of this reason, one can obtain much learning, being able to expound on both the Samvriti-satya (conventional truth) and the Paramartha-satya (ultimate truth), being skilled in knowing the Samvriti-satya is knowing the Paramartha-satya, being skilled in knowing the non-inverted Dharma, truly knowing the substance and appearance of the Dharma.』
『What is being skilled in knowing the appearance of the Dharma? Right View, Right Thought, Right Speech,』
正業、正命、正方便、正念、正定。
「得見正道，利根轉勝，心常在道；以利根故，多生厭惡，遠離大眾憒鬧之處，遠離欲覺、貪瞋、邪見、殘害之心，遠離眷屬、遠離名聞利養、遠離一切身心。
「常念自觀察己心，爲念善、不善、無記。若念善，應念勝善。念勝善者，心生歡喜，起發信樂。云何是勝善心？三十七品。云何是三十七品？四念處、四正勤、四如意足、五根、五力、七覺分、八正道法，是名勝善，是真道支。
「心猶不善，極生厭惡。多作觀察，勤行方便，斷于不善。何等不善？貪慾、瞋恚、愚癡。貪慾有三種：上、中、下。何者是上貪慾？欲心逼身，正見衰損；離欲心少，離於慚愧。云何離慚愧心？若攝身靜念獨處林野，爾時思惟欲覺增長熾盛，貴于欲覺、讚歎欲覺，以欲覺故，作是思惟時無有愧心。云何無慚？以欲業、欲作、欲因緣，于父母所生懟恨語、于尊重處而無畏難，亦不羞愧自現有德。以是欲故，命終之時墮于惡趣，是名上欲。云何名為中欲？若受欲已，心生厭離、或起悔心，是名中欲。云何名為下欲？若摩觸之時欲想即息、或共言語雖有染想生念即滅、或見欲時欲想亦息，是名下欲。欲者，一切衣服、飲食、供身之具悉名為欲。
「瞋恚亦有三種：上、中、
【現代漢語翻譯】 現代漢語譯本 正業（正確的行為）、正命（正確的謀生方式）、正方便（正確的努力）、正念（正確的覺知）、正定（正確的禪定）。
『如果能得見正道，利根（敏銳的根器）會更加殊勝，內心常常安住在正道上；因為根器敏銳的緣故，會更加厭惡世俗，遠離大眾喧鬧的地方，遠離對慾望的覺知、貪婪、嗔恨、邪見、殘害之心，遠離親屬、遠離名聲利養、遠離一切身心執著。』
『常常反省觀察自己的內心，是善念、不善念，還是無記（非善非惡）念。如果是善念，就應該想著更加殊勝的善念。想著更加殊勝的善念，內心就會生起歡喜，引發信心和喜悅。什麼是殊勝的善心呢？就是三十七道品。什麼是三十七道品呢？就是四念處、四正勤、四如意足、五根、五力、七覺分、八正道法，這叫做殊勝的善，是真正的菩提道支。』
『如果內心仍然是不善的，就要極度地厭惡它。多加觀察，勤奮地運用方法，斷除不善。什麼是不善呢？就是貪慾、嗔恚、愚癡。貪慾有三種：上等、中等、下等。什麼是上等貪慾呢？慾望之心逼迫身體，正確的見解衰退減損；遠離慾望的心很少，遠離慚愧之心。什麼是遠離慚愧心呢？如果攝身靜念，獨自在林野中，這時思惟慾望的覺知增長熾盛，看重慾望的覺知、讚歎慾望的覺知，因為慾望的覺知，在這樣思惟的時候沒有慚愧心。什麼是沒有慚愧呢？因為慾望的行業、慾望的作為、慾望的因緣，對於父母產生怨懟憎恨的言語、對於尊重的人沒有畏懼和為難，也不羞愧自己現有的德行。因為這種慾望，臨命終的時候會墮入惡趣，這叫做上等貪慾。什麼叫做中等貪慾呢？如果接受慾望之後，內心生起厭離、或者生起後悔之心，這叫做中等貪慾。什麼叫做下等貪慾呢？如果摩觸的時候慾望的想法就停止、或者一起說話雖然有染污的想法生起但念頭立刻就滅除、或者看見慾望的時候慾望的想法也停止，這叫做下等貪慾。慾望，一切衣服、飲食、供養身體的用具都叫做慾望。』
『嗔恚也有三種：上等、中等、』
【English Translation】 English version Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.
'Having attained the Right Path, the sharpness of one's faculties increases, and the mind is constantly on the Path; because of these sharp faculties, one develops a greater aversion to the world, staying away from the noisy crowds, away from the awareness of desire, greed, hatred, wrong views, and the heart of harming, away from relatives, away from fame and profit, away from all attachments to body and mind.'
'Constantly reflect on and observe one's own mind, whether it is a thought of good, non-good, or neutral. If it is a good thought, one should think of even more superior good. Thinking of more superior good, the mind will generate joy, giving rise to faith and delight. What is a superior good mind? The thirty-seven factors of enlightenment. What are the thirty-seven factors of enlightenment? The Four Foundations of Mindfulness (Four Smṛtyupasthānas), the Four Right Exertions (Four Prajñānas), the Four Bases of Supernormal Powers (Four Ṛddhipādas), the Five Roots (Five Indriyas), the Five Powers (Five Balas), the Seven Factors of Enlightenment (Seven Bodhyaṅgas), and the Eightfold Path (Eight Aṣṭāṅga-mārga), these are called superior good, the true limbs of the Path.'
'If the mind is still non-good, one should have extreme aversion to it. Observe it more, diligently apply methods, and cut off the non-good. What is non-good? Greed, hatred, and delusion. Greed has three types: superior, middling, and inferior. What is superior greed? The mind of desire compels the body, and right view declines; the mind of detachment from desire is little, and one is far from shame and remorse. What is being far from shame and remorse? If one collects the body, quiets the mind, and dwells alone in the forest, at that time, thinking about the awareness of desire increases and becomes intense, valuing the awareness of desire, praising the awareness of desire, and because of the awareness of desire, when thinking in this way, there is no shame. What is no shame? Because of the karma of desire, the actions of desire, and the causes and conditions of desire, one generates resentful and hateful words towards parents, and towards those who are respected, there is no fear or difficulty, and one is not ashamed of one's own existing virtues. Because of this desire, at the time of death, one will fall into the evil realms, this is called superior desire. What is called middling desire? If, after experiencing desire, the mind generates aversion or regret, this is called middling desire. What is called inferior desire? If, at the time of touching, the thought of desire immediately ceases, or when speaking together, although a defiled thought arises, the thought immediately disappears, or when seeing desire, the thought of desire also ceases, this is called inferior desire. Desire, all clothing, food, and implements for supporting the body are all called desire.'
'Hatred also has three types: superior, middling,'
下。何者為上瞋？若惱彼時深生忿怒，或作五逆、或五逆中作一一逆、或誹謗正法等。如是之罪非算數譬喻之所能及，身壞命終墮大地獄受罪，余報得生人中，膚體黑瘦、兩目皆赤、志逞常怒、多懷擾害。以是義故，名為上瞋。云何名為中瞋？所作諸惡速疾變悔，即修對治之法，是名中瞋。云何名為下瞋？或出惡言、或起譏訶、或集微惡業、或時時起發，尋生對治，是名下瞋。
「愚癡亦有三種：上、中、下。何者為上癡？作惡不悔、不生慚愧、心無厭時，如是名為上癡。云何名為中癡？身作惡時尋生變悔，于同梵行邊發露懺悔、不顯己德，是名中癡。云何名為下癡？依如來所制非性重罪少有所犯，是故名為下癡。
「菩薩摩訶薩善心起時，能回貪瞋癡、能除欲愛、能除欲樂、能除欲著。以善心故，令欲不起。
「云何名為無記心？此心起時，不緣外、不緣內，不緣善、不緣不善，不從定、不從智。如從眠起目視不了，不緣善、惡，名為無記。若無記心生時，菩薩方便自策發起善心，令生歡喜、安住于善，是名菩薩得於善心。以善心故，觀察一切諸法如幻、如夢、如熱時焰、如呼聲響，此是善法、此非善法，此法跡乘、此法不跡乘。
「菩薩摩訶薩觀於一切法發起善心，以法為想、心為先導
【現代漢語翻譯】 現代漢語譯本： 下。什麼是上等嗔恚（上瞋）？如果惱怒他人時，內心深處產生強烈的憤怒，或者做出殺父、殺母、殺阿羅漢、出佛身血、破和合僧五種逆罪（五逆），或者在五逆中犯下任何一種，或者誹謗正法等等。這樣的罪過無法用算術或比喻來形容，身死命終後會墮入大地獄遭受罪罰，剩餘的業報導致來生投胎為人時，面板黝黑瘦弱，雙眼通紅，心懷惡意，常常憤怒，充滿擾亂和傷害他人的念頭。因為這個原因，稱為上等嗔恚（上瞋）。什麼是中等嗔恚（中瞋）？所做的各種惡行能夠迅速地改變並懺悔，立即修習對治的方法，這稱為中等嗔恚（中瞋）。什麼是下等嗔恚（下瞋）？或者說出惡毒的言語，或者發起譏諷和訶責，或者積聚輕微的惡業，或者時常生起，隨即產生對治，這稱為下等嗔恚（下瞋）。
愚癡也有三種：上等愚癡（上癡）、中等愚癡（中癡）、下等愚癡（下癡）。什麼是上等愚癡（上癡）？做了惡事不後悔，不產生慚愧之心，內心沒有厭倦的時候，像這樣稱為上等愚癡（上癡）。什麼是中等愚癡（中癡）？身體做了惡事之後，立刻產生改變和懺悔之心，在同修梵行的人面前發露懺悔，不炫耀自己的功德，這稱為中等愚癡（中癡）。什麼是下等愚癡（下癡）？依據如來所制定的非根本重罪，稍微有所觸犯，因此稱為下等愚癡（下癡）。
菩薩摩訶薩（菩薩中的大菩薩）善心生起的時候，能夠轉化貪婪、嗔恚、愚癡，能夠去除對慾望的愛戀，能夠去除對慾望的享樂，能夠去除對慾望的執著。因為有善心的緣故，使慾望不能生起。
什麼叫做無記心？這種心生起的時候，不緣于外境，不緣于內心，不緣于善，不緣于不善，不從禪定而來，不從智慧而來。就像從睡眠中醒來，眼睛看不清楚，不緣于善惡，這叫做無記。如果無記心生起的時候，菩薩就方便地自我鞭策，發起善心，使自己生起歡喜心，安住在善法之中，這叫做菩薩獲得了善心。因為有善心的緣故，觀察一切諸法，如同幻象，如同夢境，如同熱天時的陽焰，如同呼喊的聲音，這是善法，這不是善法，這是通往涅槃的道路，這不是通往涅槃的道路。
菩薩摩訶薩觀察一切法，發起善心，以佛法爲念想，以善心為先導。
【English Translation】 English version: Next. What is superior anger (Urdhva Krodha)? If, when annoyed with someone, deep-seated anger arises, or one commits the five heinous crimes (Panca Anantarya) of killing one's father, killing one's mother, killing an Arhat (liberated being), shedding the blood of a Buddha, or creating schism in the Sangha (monastic community), or commits any one of these five, or slanders the True Dharma, etc. Such sins cannot be encompassed by arithmetic or metaphor. After the body breaks and life ends, one falls into the great hells to suffer punishment. The remaining karmic retribution leads to rebirth as a human with dark, emaciated skin, red eyes, a malicious disposition, constant anger, and a mind full of disturbing and harmful thoughts. For this reason, it is called superior anger (Urdhva Krodha). What is middling anger (Madhyama Krodha)? When one quickly changes and repents for the various evil deeds committed, and immediately practices the methods of counteraction, this is called middling anger (Madhyama Krodha). What is inferior anger (Adhama Krodha)? It is when one utters evil words, or initiates mockery and rebuke, or accumulates minor evil deeds, or arises from time to time, and immediately generates countermeasures; this is called inferior anger (Adhama Krodha).
Ignorance also has three types: superior ignorance (Urdhva Moha), middling ignorance (Madhyama Moha), and inferior ignorance (Adhama Moha). What is superior ignorance (Urdhva Moha)? When one does evil deeds without regret, without generating shame or remorse, and the mind has no sense of satiety, this is called superior ignorance (Urdhva Moha). What is middling ignorance (Madhyama Moha)? When, after the body commits evil deeds, one immediately generates a change of heart and repentance, confesses and repents before fellow practitioners of the Brahma-conduct, and does not flaunt one's own merits, this is called middling ignorance (Madhyama Moha). What is inferior ignorance (Adhama Moha)? It is when one slightly violates the non-fundamental grave offenses established by the Tathagata (Buddha), therefore it is called inferior ignorance (Adhama Moha).
When a Bodhisattva-Mahasattva (great Bodhisattva) generates a wholesome mind, they can transform greed, anger, and ignorance; they can eliminate the love of desire, eliminate the enjoyment of desire, and eliminate the attachment to desire. Because of the wholesome mind, desire cannot arise.
What is called an indeterminate mind (Avyakrta Citta)? When this mind arises, it does not focus on external objects, nor on internal objects, nor on good, nor on non-good; it does not come from meditation, nor from wisdom. It is like waking up from sleep and the eyes cannot see clearly, not focusing on good or evil; this is called indeterminate. If an indeterminate mind arises, the Bodhisattva expediently urges themselves on, generates a wholesome mind, causes joy to arise, and abides in goodness; this is called a Bodhisattva obtaining a wholesome mind. Because of the wholesome mind, they observe all dharmas (phenomena) as illusions, as dreams, as mirages in hot weather, as echoes of sounds; this is a good dharma, this is not a good dharma, this is the path to Nirvana, this is not the path to Nirvana.
A Bodhisattva-Mahasattva observes all dharmas, generates a wholesome mind, takes the Dharma as their thought, and takes the wholesome mind as their guide.
，當善持其心調順其心、善持諸法調伏諸法。見正法已，以是緣故便得寂定。心為境界，以心繫心漸入寂定、以心住心正住三昧。心寂定故便能專一；心專一故，次第無間；得定心故心常寂靜；心寂靜故心生喜樂，便除欲愛、諸惡、不善。
「有覺有觀定生喜樂，成就初禪；無覺少觀定生喜樂，成就二禪；除喜、得樂、念舍，得第三禪；離喜樂、行舍心，得第四禪；除我見、離憂喜、舍苦樂，凈念舍行四禪。一切解脫離色相，如虛空，眾生心相、虛空相等作一解脫觀。以是故，色相滅，空相生；惱壞相已滅，無邊虛空相成。從無邊虛空相以次觀識，識無邊故，虛空相滅。觀識漸損乃至少識，名為不用處；復觀此識若有、若無，是名非想非非想處；滅諸想、受，是名滅定。菩薩雖入滅定而不捨教化眾生，亦不永樂滅定以為寂靜，不捨滅定而能慈悲普覆眾生；于滅定中乃至起悲、喜、舍心亦復如是。
「菩薩爾時便獲五神通，而不以十二門禪、五神通等以為自足，方求上法阿耨多羅三藐三菩提，莊嚴之具，功德滿足。
「善男子！具此十事是名菩薩具禪波羅蜜。
「善男子！菩薩復有十法名為智慧滿足。何等為十？具無我善、善解業報、善解有為法、善解生死相續不絕、善解生死出要之法、善解
【現代漢語翻譯】 現代漢語譯本：應當善於保持自己的心，調順自己的心；善於保持諸法，調伏諸法。見到正法之後，因為這個緣故便能得到寂靜安定。以心為境界，用心來繫縛心，逐漸進入寂靜安定；以心安住心，正直地安住於三昧（Samadhi，禪定）。心寂靜安定，便能專一；心專一，次第相續沒有間斷；得到定心，心便常常寂靜；心寂靜，便生出喜樂，於是去除欲愛、各種惡行、不善之法。 『有覺有觀的禪定生出喜樂，成就初禪；沒有覺，只有少許觀的禪定生出喜樂，成就二禪；去除喜，得到樂、念、舍，得到第三禪；離開喜樂，實行舍心，得到第四禪；去除我見，離開憂愁和喜樂，捨棄苦和樂，以清凈的念和舍行四禪。一切解脫都離開色相，如同虛空，將眾生的心相、虛空相等同，作為一種解脫的觀想。因此，色相滅除，空相產生；惱壞的相已經滅除，無邊虛空的相成就。從無邊虛空的相依次觀想識，因為識是無邊的，所以虛空相滅除。觀想識逐漸減少，乃至減少到極少，這叫做不用處（Akincannyayatana）；再觀想此識，或有或無，這叫做非想非非想處（Nevasannanasannayatana）；滅除各種想和受，這叫做滅盡定（Nirodha-Samapatti）。菩薩雖然進入滅盡定，但不捨棄教化眾生，也不永遠貪戀滅盡定以為寂靜，不捨棄滅盡定而能夠以慈悲普遍覆蓋眾生；在滅盡定中乃至生起悲、喜、舍心也是這樣。 『菩薩這時便獲得五神通（Panca-abhijna），但不以十二門禪、五神通等為滿足，而尋求最高的法——阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），作為莊嚴的資具，功德圓滿。 『善男子！具備這十件事，就叫做菩薩具備禪波羅蜜（Dhyana-paramita，禪定波羅蜜）。』 『善男子！菩薩又有十種法，叫做智慧滿足。哪十種？具備無我之善、善於理解業報、善於理解有為法、善於理解生死相續不絕、善於理解脫離生死的要法、善於理解……』
【English Translation】 English version: One should be skilled in maintaining one's mind, taming one's mind; skilled in maintaining all dharmas, subduing all dharmas. Having seen the True Dharma, one attains tranquility because of this. With the mind as the object, using the mind to bind the mind, one gradually enters tranquility; with the mind dwelling on the mind, one dwells rightly in Samadhi (concentration). Because the mind is tranquil, one can be focused; because the mind is focused, there is uninterrupted sequence; having attained a concentrated mind, the mind is always tranquil; because the mind is tranquil, joy and happiness arise in the mind, and then one eliminates desire, all evils, and unwholesome things. 'Joy and happiness arise from meditation with initial and sustained application of thought, accomplishing the first Dhyana; joy and happiness arise from meditation with little sustained application of thought, accomplishing the second Dhyana; eliminating joy, attaining happiness, mindfulness, and equanimity, one attains the third Dhyana; leaving behind joy and happiness, practicing equanimity, one attains the fourth Dhyana; eliminating the view of self, leaving behind sorrow and joy, abandoning suffering and happiness, with pure mindfulness and equanimity, one practices the four Dhyanas. All liberation is apart from form, like empty space, regarding the mind-aspects of sentient beings and the equality of empty space as one liberation. Therefore, the aspect of form ceases, and the aspect of emptiness arises; the aspect of affliction and destruction has ceased, and the aspect of boundless empty space is accomplished. From the aspect of boundless empty space, one successively contemplates consciousness; because consciousness is boundless, the aspect of empty space ceases. Contemplating the gradual diminishing of consciousness until it is minimal, this is called the Akincannyayatana (sphere of no-thingness); again contemplating this consciousness, whether it exists or does not exist, this is called the Nevasannanasannayatana (sphere of neither perception nor non-perception); extinguishing all thoughts and feelings, this is called Nirodha-Samapatti (cessation attainment). Although the Bodhisattva enters cessation attainment, he does not abandon teaching and transforming sentient beings, nor does he eternally delight in cessation attainment as tranquility, not abandoning cessation attainment, he is able to universally cover sentient beings with compassion; even in cessation attainment, the arising of compassion, joy, and equanimity is also like this.' 'At that time, the Bodhisattva obtains the Panca-abhijna (five supernormal powers), but he is not satisfied with the twelve gates of Dhyana, the five supernormal powers, etc., but seeks the highest Dharma, Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), as adornments, with merit and virtue fulfilled.' 'Good man! Possessing these ten things is called the Bodhisattva possessing Dhyana-paramita (perfection of meditation).' 'Good man! The Bodhisattva also has ten dharmas called the fulfillment of wisdom. What are the ten? Possessing the goodness of no-self, being skilled in understanding karmic retribution, being skilled in understanding conditioned dharmas, being skilled in understanding the uninterrupted continuation of birth and death, being skilled in understanding the essential Dharma of escaping birth and death, being skilled in understanding...'
聲聞辟支二乘之法、善解摩訶衍、善解遮魔業智慧、不顛倒智慧、無等智慧。
「善男子！云何具無我善？菩薩以智觀察色、受、想、行、識，觀色不生、不起、不見起因，受亦不生、不起、不見起因，想亦不生、不起、不見起因，行亦不生、不起、不見起因，識亦不生、不起、不見起因，滅亦不生、不起、不見起因，第一義諦亦不見、不生、不起。世諦、第一義諦，但有假名而無實體。雖知諸法虛寂而不捨于精進，深矜一切眾生，如救頭然、如救衣裳然，勤修方便，不懈、不捨。為一切眾生故而求阿耨多羅三藐三菩提果，莊嚴具足，是名菩薩無我善根。
「云何名菩薩善知業報？菩薩選擇觀察一切眾生皆如幻相、如乾闥婆城、水中之月，體性空寂。一切眾生染著我見及我所見，以是因緣不見正道。眾生作如是想：『若無我、無人、無眾生、無壽命、無丈夫者，若悉皆無，誰受善惡、六趣差別？』菩薩摩訶薩雖知業報不斷、不常，而受不捨，是名菩薩善知業報。
「云何名菩薩善知有為而不取有為相？如實正見，知有為法迅速不停，唸唸流動猶華上露、如山澗水駃流赴下，間無暫息，亦如沙鹵無有牢固，何有智者當生樂著而戀親愛？見有為法如是之相，云何智者而生憂悲？以是因緣，深樂涅槃、厭
【現代漢語翻譯】 現代漢語譯本：聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）二乘之法，善於理解摩訶衍（Mahāyāna，大乘），善於理解遮魔業智慧（防止惡魔干擾的智慧），不顛倒智慧，無等智慧。
『善男子！什麼是具足無我之善？菩薩以智慧觀察色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識），觀察色不生、不起、不見其生起之因，受也不生、不起、不見其生起之因，想也不生、不起、不見其生起之因，行也不生、不起、不見其生起之因，識也不生、不起、不見其生起之因，滅也不生、不起、不見其生起之因，第一義諦（paramārtha-satya，勝義諦，最高的真理）也不見、不生、不起。世諦（saṃvṛti-satya，世俗諦，相對的真理）、第一義諦，但有假名而無實體。雖然知道諸法虛幻寂靜，但不捨棄精進，深深憐憫一切眾生，像拯救頭燃、像拯救衣裳燃一樣，勤奮修習方便法門，不懈怠、不捨棄。爲了所有眾生的緣故而求阿耨多羅三藐三菩提果（anuttarā-samyak-saṃbodhi，無上正等正覺），莊嚴具足，這叫做菩薩的無我善根。』
『什麼叫做菩薩善於瞭解業報？菩薩選擇觀察一切眾生都如幻相、如乾闥婆城（Gandharva-pura，海市蜃樓）、水中之月，體性空寂。一切眾生染著於我見以及我所見，因為這個因緣而看不見正道。眾生作這樣的想法：『如果沒有我、沒有人、沒有眾生、沒有壽命、沒有丈夫，如果全部都沒有，誰來承受善惡、六趣（sad-gati，六道輪迴）的差別？』菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）雖然知道業報不斷、不常，而受持不捨棄，這叫做菩薩善於瞭解業報。』
『什麼叫做菩薩善於瞭解有為法而不執取有為法的相？如實地正確觀察，知道有為法迅速不停，唸唸流動，猶如花上的露水、猶如山澗的水快速流下，中間沒有片刻停息，也像沙土一樣沒有牢固，哪裡有智者會生起快樂的執著而戀戀不捨？見到有為法是這樣的相狀，為什麼智者會生起憂愁悲傷？因為這個因緣，深深地喜愛涅槃（nirvāṇa，寂滅），厭離
【English Translation】 English version: The Dharma of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently without a teacher), skillful understanding of Mahāyāna (the Great Vehicle), skillful understanding of wisdom that prevents demonic activities, non-inverted wisdom, unequaled wisdom.
'Good man! What is the goodness of possessing no-self? A Bodhisattva observes form (rūpa, matter), feeling (vedanā, sensation), perception (saṃjñā, concept), volition (saṃskāra, mental formations), and consciousness (vijñāna, awareness) with wisdom. Observing that form does not arise, does not originate, and does not see the cause of its arising; feeling also does not arise, does not originate, and does not see the cause of its arising; perception also does not arise, does not originate, and does not see the cause of its arising; volition also does not arise, does not originate, and does not see the cause of its arising; consciousness also does not arise, does not originate, and does not see the cause of its arising; cessation also does not arise, does not originate, and does not see the cause of its arising; the ultimate truth (paramārtha-satya, the highest truth) is also not seen, does not arise, and does not originate. Conventional truth (saṃvṛti-satya, relative truth) and ultimate truth are merely provisional names without substance. Although knowing that all dharmas are empty and still, they do not abandon diligence, deeply pitying all sentient beings, like saving a burning head, like saving burning clothes, diligently cultivating expedient means, without懈怠 or abandonment. For the sake of all sentient beings, they seek the fruit of anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), fully adorned, this is called the Bodhisattva's root of goodness of no-self.'
'What is called a Bodhisattva's skillful knowledge of karmic retribution? A Bodhisattva selectively observes that all sentient beings are like illusions, like a Gandharva-pura (mirage), like the moon in water, their nature being empty and still. All sentient beings are attached to the view of self and the view of what belongs to self, and because of this cause, they do not see the right path. Sentient beings think like this: 'If there is no self, no person, no sentient being, no life, no man, if all are non-existent, who will receive good and evil, the differences of the six realms (sad-gati, six paths of reincarnation)?' Although a Bodhisattva-mahāsattva (Great Bodhisattva) knows that karmic retribution is neither continuous nor permanent, they accept it without abandoning it, this is called a Bodhisattva's skillful knowledge of karmic retribution.'
'What is called a Bodhisattva's skillful knowledge of conditioned phenomena without grasping the characteristics of conditioned phenomena? Seeing truthfully and correctly, knowing that conditioned phenomena are swift and unceasing, flowing from moment to moment like dew on a flower, like water flowing rapidly down a mountain stream, without a moment's pause, also like sandy soil without firmness, what wise person would give rise to joyful attachment and be reluctant to part? Seeing the characteristics of conditioned phenomena in this way, why would a wise person give rise to sorrow and grief? Because of this cause, they deeply delight in nirvāṇa (liberation),厭離
惡生死，是名菩薩善知有為法。
「云何名菩薩善解生死流轉？菩薩觀察一切眾生，無明所盲、漂流生死、恒為愛罥諸結所縛，以是因緣故受，以受故造善惡業，以業因緣故有，有因緣故生，生因緣故死，憂、悲、苦、惱眾苦聚集。生、死流轉互為上下，猶如火輪。是故，菩薩正觀生死如實而知，是名菩薩善解生死流轉。
「云何名菩薩善解生死出要之法？無無明則無行，無行則無識，無識則無名色，無名色則無六入，無六入則無觸，無觸則無受，無受則無愛，無愛則無取，無取則無有，無有則無生，無生則無老、死、憂、悲、苦、惱眾苦聚集。菩薩以如實知見十二因緣，是名菩薩善解生死出要之法。
「云何名菩薩善解聲聞、辟支二乘之法？菩薩觀察如此法時成須陀洹、成斯陀含、成阿那含、成阿羅漢，斷諸結漏得成辟支佛，成辟支佛已如犀一角，善解聲聞、辟支佛法而不取證。何以故？我攝受一切眾生故，作師子吼而作是言：『我當拔一切眾生曠野生死之苦，以是故我今不應獨出生死。』是名菩薩善解聲聞、辟支佛法。
「云何名菩薩善解摩訶衍法？菩薩善學一切諸法而不得諸法相、善修學道而不得是道相，不見能行者、不見所行法亦不見所至到處，以是因緣相貌而不墮于斷見，是名菩
薩善解摩訶衍。
「云何名菩薩善知遮魔業智慧？菩薩善知不親近惡知識亦不至惡國，而常遠離世俗談話，不樂親近諸餘非法、不求利養，亦於此法不生欣樂，一切結使能障菩提者悉皆遠離，善知對治法，是名菩薩善知遮魔業智慧。
「云何名菩薩不顛倒智慧？善學世諦、第一義諦，及諸經論、善學世間雜論，為成熟眾生故。雖廣聞多學而不為于顯己功德，但為成熟眾生；雖明知世典而常尊佛法以為最勝，終不染于外道邪見，是名菩薩不顛倒智慧。
「云何名菩薩無等智慧？不見若天、若人、沙門、婆羅門、諸外道與菩薩智慧等者，除諸如來、世尊、等正覺，余天、人、阿修羅無有能及菩薩智者，是名菩薩無等智慧。
「善男子！具此十事是名菩薩滿足智慧。
「善男子！菩薩復有十法名滿足方便。何等為十？善解方便迴向、善回外道諸見、善回五塵、善除疑悔、善救護眾生、善知眾生濟命、善受供養、善移聲聞辟支二乘學者入于大乘、善知示教利喜、善知供養恭敬。
「云何名菩薩善解方便迴向？一切所有，若華、若果、若香、若香樹、若寶、若寶樹、若疊、若疊樹、一切空澤曠野，無主、非我所諸物，盡皆晝三時、夜三時迴心施佛，以是善根迴向阿耨多羅三藐三菩提。于修
【現代漢語翻譯】 現代漢語譯本： 薩善解摩訶衍（Sādhu-samjñā-mahāyāna，善哉！大乘）。
『什麼叫做菩薩善於瞭解遮蔽魔業的智慧？菩薩善於瞭解不親近惡知識，也不去惡劣的國家，並且常常遠離世俗的談話，不喜好親近各種非法之事，不追求名利供養，對於這些法也不生起歡喜之心，對於一切能夠障礙菩提的煩惱都能夠遠離，善於瞭解對治的方法，這叫做菩薩善於瞭解遮蔽魔業的智慧。
『什麼叫做菩薩不顛倒的智慧？善於學習世俗諦（saṃvṛti-satya，相對真理）、第一義諦（paramārtha-satya，絕對真理），以及各種經論，善於學習世間的各種雜論，爲了成熟眾生的緣故。雖然廣泛地聽聞學習，但不爲了顯示自己的功德，只是爲了成熟眾生；雖然明瞭世間的典籍，但常常尊崇佛法為最殊勝的，最終不被外道的邪見所污染，這叫做菩薩不顛倒的智慧。
『什麼叫做菩薩無等的智慧？不見有天、人、沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，印度教祭司）、各種外道能與菩薩的智慧相等，除了諸如來（tathāgata，佛的稱號之一）、世尊（bhagavat，佛的稱號之一）、等正覺（samya-sambuddha，正等覺者），其餘的天、人、阿修羅（asura，一種神道生物）沒有能夠及得上菩薩智慧的，這叫做菩薩無等的智慧。
『善男子！具備這十種條件，就叫做菩薩滿足智慧。
『善男子！菩薩還有十種法叫做滿足方便。哪十種呢？善於瞭解方便迴向、善於迴轉外道的各種見解、善於迴轉五塵（pañca kāmaguṇāḥ，色、聲、香、味、觸五種感官對像）、善於消除疑惑後悔、善於救護眾生、善於瞭解眾生的生活所需、善於接受供養、善於轉移聲聞（śrāvaka，聽聞佛法而修行的弟子）和辟支佛（pratyekabuddha，緣覺）二乘的學者進入大乘、善於開示教導使人歡喜、善於供養恭敬。
『什麼叫做菩薩善於瞭解方便迴向？一切所有，無論是花、果、香、香樹、寶物、寶樹、布匹、布匹樹，一切空曠的沼澤曠野，無主、非我所有的各種事物，都每天白天三個時辰、夜晚三個時辰迴心施捨給佛，用這些善根迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。在修
【English Translation】 English version: Sādhu-samjñā-mahāyāna (Well said! Mahāyāna).
'What is called a Bodhisattva's wisdom of skillfully understanding and shielding against the works of Māra (demon)? A Bodhisattva is skilled in understanding not to associate with evil teachers, nor to go to evil countries, and constantly stays away from worldly conversations, does not delight in associating with various unlawful things, does not seek profit and offerings, and does not generate joy in these things. All afflictions that can obstruct Bodhi (enlightenment) are kept far away, and one is skilled in understanding the methods of counteracting them. This is called a Bodhisattva's wisdom of skillfully understanding and shielding against the works of Māra.'
'What is called a Bodhisattva's non-inverted wisdom? Being skilled in learning the conventional truth (saṃvṛti-satya), the ultimate truth (paramārtha-satya), and various scriptures and treatises, being skilled in learning various worldly treatises, for the sake of maturing sentient beings. Although one widely hears and learns, it is not for the sake of displaying one's own merits, but only for the sake of maturing sentient beings; although one clearly knows worldly texts, one always reveres the Buddha-dharma as the most supreme, and ultimately is not tainted by the heterodox views of external paths. This is called a Bodhisattva's non-inverted wisdom.'
'What is called a Bodhisattva's unequaled wisdom? Not seeing any gods, humans, śrāmaṇas (ascetics), brāhmaṇas (priests), or various external paths that can be equal to the wisdom of a Bodhisattva, except for the Tathāgatas (one of Buddha's titles), the Bhagavats (one of Buddha's titles), the Samyak-saṃbuddhas (Perfectly Enlightened Ones). No other gods, humans, or asuras (a type of deity or demon) can match the wisdom of a Bodhisattva. This is called a Bodhisattva's unequaled wisdom.'
'Good man! Possessing these ten qualities is called a Bodhisattva's fulfilled wisdom.'
'Good man! A Bodhisattva also has ten dharmas called fulfilled skillful means. What are the ten? Being skilled in understanding skillful means of dedication, being skilled in turning around the various views of external paths, being skilled in turning around the five desires (pañca kāmaguṇāḥ), being skilled in eliminating doubts and regrets, being skilled in rescuing and protecting sentient beings, being skilled in understanding the livelihood needs of sentient beings, being skilled in receiving offerings, being skilled in transferring śrāvakas (disciples who hear the teachings) and pratyekabuddhas (solitary Buddhas) of the two vehicles into the Mahāyāna, being skilled in showing, teaching, benefiting, and delighting, being skilled in making offerings and showing reverence.'
'What is called a Bodhisattva's skillful understanding of dedication? Everything that exists, whether it be flowers, fruits, incense, incense trees, treasures, treasure trees, cloths, cloth trees, all empty marshes and wildernesses, ownerless things that are not possessed by me, all are dedicated to the Buddha with a mind of giving during the three periods of the day and the three periods of the night, using these good roots to dedicate towards Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). In cultivating'
多羅經中讚歎供養三寶之處深生隨喜，十方世界一切菩薩及諸眾生若起一念善根，身心隨喜悉皆迴向。香華供養諸佛形像、塔廟，以是善根愿令一切眾生悉除破戒、非法臭穢，當使一切眾生皆得諸佛戒香之身。若有掃塔塗地，愿使一切眾生悉得端正莊嚴之具；若以華蓋供養佛塔，愿一切眾生除煩惱熱；若入僧坊、塔寺，愿一切眾生入涅槃城；若出塔寺，愿一切眾生永離生死；若開門時，愿一切眾生開善趣門；若閉門時，愿一切眾生閉惡趣門；若欲坐時，愿一切眾生當坐道場；若欲起時，愿一切眾生於煩惱淤泥悉令超出；若右脅臥時，愿一切眾生得右脅涅槃；若著衣時，愿一切眾生著慚愧衣；若捉缽時，愿一切眾生滿足佛法；若欲食時，愿一切眾生悉得法食；若大小便利時，愿一切眾生蠲除垢穢，無淫、怒、癡；若洗手時，當愿眾生悉離染穢；若洗腳時，愿一切眾生除煩惱垢；若嚼楊枝時，愿一切眾生種種垢穢皆悉得除；若身行止及舉動時，愿一切眾生悉得安樂；若禮塔寺時，愿一切眾生亦皆敬禮。是名菩薩善解方便迴向。
「云何名菩薩善回外道諸見？能令異學九十六種調伏出家，欲調伏時而不貢高為作師範，要先恭事現為弟子然後調伏。隨諸外道所有威儀、法則，悉皆習學，究盡勝彼。令調伏已而反制之，使
【現代漢語翻譯】 現代漢語譯本： 《多羅經》（Tara Sutra）中讚歎供養三寶（佛、法、僧）之處，深生隨喜，十方世界一切菩薩（Bodhisattva）及諸眾生若起一念善根，身心隨喜悉皆迴向。香華供養諸佛形像、塔廟，以是善根愿令一切眾生悉除破戒、非法臭穢，當使一切眾生皆得諸佛戒香之身。若有掃塔塗地，愿使一切眾生悉得端正莊嚴之具；若以華蓋供養佛塔，愿一切眾生除煩惱熱；若入僧坊、塔寺，愿一切眾生入涅槃（Nirvana）城；若出塔寺，愿一切眾生永離生死；若開門時，愿一切眾生開善趣門；若閉門時，愿一切眾生閉惡趣門；若欲坐時，愿一切眾生當坐道場；若欲起時，愿一切眾生於煩惱淤泥悉令超出；若右脅臥時，愿一切眾生得右脅涅槃；若著衣時，愿一切眾生著慚愧衣；若捉缽時，愿一切眾生滿足佛法；若欲食時，愿一切眾生悉得法食；若大小便利時，愿一切眾生蠲除垢穢，無淫、怒、癡；若洗手時，當愿眾生悉離染穢；若洗腳時，愿一切眾生除煩惱垢；若嚼楊枝時，愿一切眾生種種垢穢皆悉得除；若身行止及舉動時，愿一切眾生悉得安樂；若禮塔寺時，愿一切眾生亦皆敬禮。是名菩薩善解方便迴向。
『云何名菩薩善回外道諸見？能令異學九十六種調伏出家，欲調伏時而不貢高為作師範，要先恭事現為弟子然後調伏。隨諸外道所有威儀、法則，悉皆習學，究盡勝彼。令調伏已而反制之，使』
【English Translation】 English version: In the Tara Sutra, rejoicing deeply in the places where offerings are made to the Three Jewels (Buddha, Dharma, Sangha), and if all Bodhisattvas (Bodhisattva) and sentient beings in the ten directions generate a single thought of wholesome roots, rejoicing in body and mind, dedicating all of it. Offering incense and flowers to the images of all Buddhas, stupas, and temples, with these wholesome roots, wishing that all sentient beings may be rid of the foulness of breaking precepts and unlawful deeds, and that all sentient beings may attain the body of the fragrant precepts of all Buddhas. If one sweeps the stupa and plasters the ground, may all sentient beings attain the means of perfect adornment; if one offers a jeweled canopy to the Buddha's stupa, may all sentient beings be rid of the heat of afflictions; if one enters a monastery or temple, may all sentient beings enter the city of Nirvana (Nirvana); if one leaves a temple, may all sentient beings be forever free from birth and death; when opening a door, may all sentient beings open the door to good destinies; when closing a door, may all sentient beings close the door to evil destinies; when about to sit, may all sentient beings sit in the place of enlightenment; when about to rise, may all sentient beings be completely liberated from the mud of afflictions; when lying on the right side, may all sentient beings attain Nirvana on the right side; when putting on clothes, may all sentient beings wear the clothes of shame and remorse; when holding a bowl, may all sentient beings be fulfilled with the Buddha's teachings; when about to eat, may all sentient beings attain the food of the Dharma; when urinating or defecating, may all sentient beings be cleansed of defilements, without lust, anger, or delusion; when washing hands, may all sentient beings be free from defilements; when washing feet, may all sentient beings be rid of the filth of afflictions; when chewing a willow branch, may all sentient beings be rid of all kinds of defilements; in all bodily movements and actions, may all sentient beings attain peace and happiness; when bowing to stupas and temples, may all sentient beings also pay homage with reverence. This is called the Bodhisattva's skillful means of dedication.
'What is called the Bodhisattva's skillful conversion of heretical views? It is the ability to subdue and cause the ninety-six kinds of non-Buddhist teachings to leave home and become monks. When desiring to subdue them, one does not become arrogant and act as a teacher, but first respectfully serves them, appearing as a disciple, and then subdues them. One learns and masters all the rituals and rules of the non-Buddhists, surpassing them completely. After subduing them, one then reverses and controls them, making'
為弟子信受其語，爾時便為說言：『汝先所學法無有離欲，亦無出要。』乃以正道誘化其心令立佛法，是名菩薩善調外道諸見。
「云何名菩薩善回五塵？見諸眾生貪慾熾盛，為化彼故現作女身，端正殊妙超諸女人，使彼染著；即復現身變為死屍，膀脹臭爛。眾生見者悉生驚怖，即便厭惡：『我今云何疾得遠離臭穢之身？』菩薩爾時即複本形而說法要，皆令堅固無上道心，是名菩薩善回五塵。
「云何名菩薩善除疑悔？若見眾生作五逆罪及余諸惡，菩薩即語眾生言：『汝今何為愁苦如是？』彼人答言：『我作五逆罪愁憂悔恨，舍此身已當久受苦惱，長夜衰損，無有義利。』菩薩為現神變適其心念，令彼信服便生信敬愛樂。菩薩又復化作父母而加逆害，彼作是念：『菩薩神足威力無量猶害父母，況我愚癡而能不作？』菩薩答言：『我真汝伴，同作逆罪。』菩薩便為說種種法，令彼逆罪即得輕微猶如蚊翅，是名菩薩善除疑悔。
「云何名菩薩善能救拔眾生？菩薩觀彼眾生堪為法器而造諸惡，菩薩即為現形種種說法：應現王身得度者，即現王等身；應現剎利身得度者，即現剎利身；應現婆羅門身得度者，即現婆羅門身；應現天身得度者，即現天身；應現金剛力士身得度者，即現金剛力士身；應現恐怖身得
【現代漢語翻譯】 現代漢語譯本：爲了讓弟子信服並接受他的話，菩薩便對他們說：『你們先前所學的法，沒有脫離慾望，也沒有解脫的要道。』於是用正道引導他們的心，使他們確立對佛法的信心，這叫做菩薩善於調伏外道的各種見解。
『什麼叫做菩薩善於轉化五塵（色、聲、香、味、觸）？見到眾生貪慾熾盛，爲了教化他們，菩薩就顯現為女身，端莊美麗超過所有女人，使他們產生染著；隨即又現身變為死屍，膨脹腐爛發出臭味。眾生見到后都感到驚恐，便生起厭惡之心：『我現在要怎樣才能快速遠離這臭穢的身體？』菩薩這時就恢復本來的形貌，為他們宣說佛法要義，使他們都堅定無上的道心，這叫做菩薩善於轉化五塵。
『什麼叫做菩薩善於消除疑慮和後悔？如果見到眾生造作五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）以及其他各種惡行，菩薩就對眾生說：『你現在為什麼這樣愁苦？』那人回答說：『我造作了五逆罪，愁苦憂慮後悔，捨棄這個身體后，將長久遭受苦惱，長夜衰損，沒有任何利益。』菩薩爲了使他安心，就顯現神通變化來適應他的心念，使他信服，便生起信心、恭敬和愛樂。菩薩又化作他的父母，讓他加以逆害，那人這樣想：『菩薩有大神力，威力無量，尚且加害父母，何況我愚癡，怎麼可能不造作惡業？』菩薩回答說：『我是你的同伴，一同造作了逆罪。』菩薩便為他說種種法，使他的逆罪立即變得輕微，猶如蚊子的翅膀，這叫做菩薩善於消除疑慮和後悔。
『什麼叫做菩薩善於救拔眾生？菩薩觀察到那些堪為法器的眾生卻在造作各種惡業，菩薩就為他們顯現各種形貌，宣說各種佛法：應該現國王身才能得度的，就現國王等身；應該現剎帝利（Kshatriya，古印度第二等級，武士）身才能得度的，就現剎帝利身；應該現婆羅門（Brahmin，古印度第一等級，祭司）身才能得度的，就現婆羅門身；應該現天身才能得度的，就現天身；應該現金剛力士身才能得度的，就現金剛力士身；應該現恐怖身才能得
【English Translation】 English version: To make the disciples believe and accept his words, the Bodhisattva then said to them, 'The Dharma you previously learned has neither detachment from desire nor a crucial path to liberation.' Thereupon, he guided their minds with the right path, enabling them to establish faith in the Buddha-dharma. This is called the Bodhisattva's skill in subduing the various views of externalists.
'What is called the Bodhisattva's skill in transforming the five dusts (form, sound, smell, taste, touch)? Seeing beings with intense greed, in order to transform them, the Bodhisattva manifests as a female body, with beauty surpassing all women, causing them to become attached. Immediately, he transforms his body into a corpse, swollen, rotten, and emitting a foul odor. Upon seeing this, beings are filled with terror and develop disgust: 'How can I quickly escape this foul and impure body?' At that moment, the Bodhisattva reverts to his original form and expounds the essential Dharma, enabling them all to strengthen their supreme Bodhi-mind. This is called the Bodhisattva's skill in transforming the five dusts.
'What is called the Bodhisattva's skill in removing doubt and regret? If he sees beings committing the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing a Buddha to bleed, and creating disunity in the Sangha) and other evil deeds, the Bodhisattva then says to the beings, 'Why are you so sorrowful?' The person replies, 'I have committed the five heinous crimes, and I am sorrowful, worried, and regretful. After abandoning this body, I will suffer for a long time, declining through the long night, with no benefit.' To reassure him, the Bodhisattva manifests miraculous transformations to suit his thoughts, causing him to believe and develop faith, respect, and love. The Bodhisattva also transforms into his parents, allowing him to harm them. The person thinks, 'The Bodhisattva has great spiritual power, immeasurable might, and still harms his parents. How could I, in my ignorance, not commit evil deeds?' The Bodhisattva replies, 'I am your companion, committing the heinous crimes together.' The Bodhisattva then speaks various Dharmas for him, causing his heinous crimes to immediately become as light as a mosquito's wing. This is called the Bodhisattva's skill in removing doubt and regret.
'What is called the Bodhisattva's skill in rescuing beings? The Bodhisattva observes those beings who are capable vessels for the Dharma but are creating various evil deeds. The Bodhisattva then manifests various forms for them, expounding various Dharmas: If one should be saved by manifesting as a king, he manifests as a king, etc.; if one should be saved by manifesting as a Kshatriya (Kshatriya, the second caste in ancient India, warriors), he manifests as a Kshatriya; if one should be saved by manifesting as a Brahmin (Brahmin, the first caste in ancient India, priests), he manifests as a Brahmin; if one should be saved by manifesting as a deva (deva, a god), he manifests as a deva; if one should be saved by manifesting as a Vajra-wielding spirit, he manifests as a Vajra-wielding spirit; if one should be saved by manifesting as a terrifying form, he manifests as a terrifying
度者，即現恐怖身；應見系閉鞭打驚怖身得度者，即現系閉鞭打驚怖身；應見親友愛樂身得度者，即現親友愛樂身；所應見者皆為現之，是名菩薩善能救拔眾生。
「云何名菩薩善知眾生濟命？菩薩摩訶薩見眾生無所堪任、不識正法，惟知貪慾、飲食、衣服，更無餘求。菩薩爾時為示算數、醫方、種種伎術，如是善者皆令學習，悉令不乏衣服、飲食，是名菩薩善知眾生濟命。
「云何名菩薩善解受供？菩薩爾時得大寶聚，如須彌山悉能受之；若得少施，微毫縷綖亦皆受用。菩薩以何緣故大小皆受？見眾生慳貪、嫉妒、無有施心，又見眾生出沒生死如水中魚，深愍眾生漂溺巨海，為作利益令使快樂，受財寶已為供養佛法僧、給施窮乏，隨所施處而為說法，皆發阿耨多羅三藐三菩提心，是名菩薩善解受供。
「云何名菩薩善能移於二乘入于大乘？菩薩見眾生堪任大器，乃至作聲聞、辟支佛二乘，精進勤修、苦行。爾時菩薩令住大乘，及其徒眾悉皆令轉，舍于小心；為繼佛種、不斷三寶故。是名菩薩移於二乘安住大乘。
「云何名菩薩善能示教利喜？未發菩提心者能令發心；懈怠懶墮者令勤精進；若以少善而自足者，方便發起，令具諸善；若有虧損、少戒、生大障礙而心遠離一切諸善者，菩薩即為
【現代漢語翻譯】 現代漢語譯本：對於那些應該以恐怖之身得度的人，菩薩就示現恐怖之身；對於那些應該以被捆綁、鞭打、驚嚇之身得度的人，菩薩就示現被捆綁、鞭打、驚嚇之身；對於那些應該以親友喜愛之身得度的人，菩薩就示現親友喜愛之身；所有應該示現的身形，菩薩都為之示現，這叫做菩薩善於救拔眾生。
『什麼叫做菩薩善於瞭解眾生的濟命之需？菩薩摩訶薩見到眾生沒有什麼能力，不認識正法，只知道貪求慾望、飲食、衣服，沒有其他的追求。菩薩這時就為他們演示算術、醫方、各種技藝，讓這些好的技能都讓他們學習，讓他們不缺乏衣服、飲食，這叫做菩薩善於瞭解眾生的濟命之需。』
『什麼叫做菩薩善於理解接受供養？菩薩這時得到巨大的寶藏，像須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）一樣都能接受；如果得到少許的佈施，即使是細微的絲線也都能接受使用。菩薩因為什麼緣故大小供養都能接受呢？因為菩薩見到眾生慳吝貪婪、嫉妒，沒有佈施的心，又見到眾生在生死中出沒就像水中的魚一樣，深深憐憫眾生漂流沉溺在巨大的苦海中，爲了給他們帶來利益，讓他們快樂，接受財寶後用來供養佛法僧三寶，佈施給貧窮困乏的人，隨著佈施的地方而為他們說法，都讓他們發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），這叫做菩薩善於理解接受供養。』
『什麼叫做菩薩善於將二乘（聲聞乘和緣覺乘）之人引導進入大乘？菩薩見到眾生堪能成為大法器，即使他們修行聲聞乘（Śrāvakayāna，小乘，聽聞佛陀教誨而修行的乘）或辟支佛乘（Pratyekabuddhayāna，緣覺乘，獨自悟道的乘）二乘，精進勤奮地修行、苦行。這時菩薩就讓他們安住于大乘，以及他們的徒眾都讓他們轉變，捨棄狹隘的心；爲了繼承佛種、不讓佛法僧三寶斷絕的緣故。這叫做菩薩將二乘之人引導安住于大乘。』
『什麼叫做菩薩善於示教利喜？對於沒有發起菩提心（Bodhi-citta，覺悟之心）的人，能讓他們發起菩提心；對於懈怠懶惰的人，讓他們勤奮精進；如果有人因為有一點點善行就自我滿足，菩薩就方便地啓發他們，讓他們具足各種善行；如果有人虧損戒律、缺少戒律，產生很大的障礙，內心遠離一切善行，菩薩就為他們……』
【English Translation】 English version: For those who should be delivered by appearing in a terrifying form, the Bodhisattva appears in a terrifying form; for those who should be delivered by appearing in a form of being bound, whipped, and frightened, the Bodhisattva appears in a form of being bound, whipped, and frightened; for those who should be delivered by appearing in a form of being loved by relatives and friends, the Bodhisattva appears in a form of being loved by relatives and friends; whatever form should be shown, the Bodhisattva shows it accordingly. This is called a Bodhisattva being skilled in rescuing beings.
'What is called a Bodhisattva being skilled in understanding the needs of beings for sustenance? The Bodhisattva Mahasattva sees beings who are incapable, do not recognize the true Dharma, and only know how to crave desires, food, and clothing, with no other pursuits. At this time, the Bodhisattva demonstrates arithmetic, medicine, and various skills for them, allowing them to learn these good skills, ensuring they do not lack clothing and food. This is called a Bodhisattva being skilled in understanding the needs of beings for sustenance.'
'What is called a Bodhisattva being skilled in understanding and accepting offerings? At this time, the Bodhisattva obtains great treasures, able to accept them even if they are like Mount Sumeru (Sumeru Mountain, the sacred mountain in Buddhist cosmology); if they receive a small offering, even a fine thread, they can accept and use it. Why can the Bodhisattva accept both large and small offerings? Because the Bodhisattva sees beings who are stingy, greedy, and jealous, without a mind for giving, and also sees beings emerging and disappearing in birth and death like fish in water, deeply pitying beings who are drifting and drowning in the great sea of suffering. In order to bring them benefit and make them happy, after receiving wealth and treasures, they use them to make offerings to the Buddha, Dharma, and Sangha, and give to the poor and needy. Wherever they give, they teach the Dharma, causing them all to generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). This is called a Bodhisattva being skilled in understanding and accepting offerings.'
'What is called a Bodhisattva being skilled in guiding those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) into the Mahayana? The Bodhisattva sees beings who are capable of becoming great vessels, even if they practice the Two Vehicles of Śrāvakayāna (Śrāvakayāna, the Hearer Vehicle, practicing by listening to the Buddha's teachings) or Pratyekabuddhayāna (Pratyekabuddhayāna, the Solitary Buddha Vehicle, attaining enlightenment independently), diligently and assiduously cultivating and practicing austerities. At this time, the Bodhisattva causes them to abide in the Mahayana, and all their followers are transformed, abandoning their narrow minds, for the sake of continuing the Buddha-seed and not allowing the Triple Gem (Buddha, Dharma, Sangha) to be cut off. This is called a Bodhisattva guiding those of the Two Vehicles to abide in the Mahayana.'
'What is called a Bodhisattva being skilled in showing, teaching, benefiting, and delighting? For those who have not generated the Bodhi-citta (Bodhi-citta, the mind of enlightenment), they can cause them to generate the Bodhi-citta; for those who are lazy and indolent, they cause them to be diligent and assiduous; if someone is content with a little good, the Bodhisattva skillfully inspires them to possess all good qualities; if someone has deficiencies in precepts, lacks precepts, creates great obstacles, and their mind is far from all good qualities, the Bodhisattva then...'
說法，令其歡喜具修戒行；是名菩薩善能示教利喜。
「云何名菩薩善能恭敬供養三寶？出家菩薩少欲知足、不積財寶，唯以法施為利。爾時，在閑靜處獨坐思惟：『我今何為不作供養佛想？』即自思惟種種運心供養諸佛，如是思惟已便能具足六度。云何具足六度？以種種供養而具檀波羅蜜，恒與一切眾生善是名尸波羅蜜，歡喜忍樂是名羼提波羅蜜，心身不懈是名毗梨耶波羅蜜，專心不散是名禪波羅蜜，莊嚴眾行皆悉具足是名般若波羅蜜。菩薩如是靜處思惟時能具六波羅蜜，是名菩薩善解恭敬供養三寶。
「善男子！具此十事是名菩薩具足方便。◎
「◎善男子！菩薩復有十法名方便發願。何等為十？不作卑下發愿、不畏生死發願、出過一切眾生髮愿、一切諸佛讚歎發願、能摧伏一切魔發願、不為他教故發願、無邊發願、不恐畏發願、無憂發願、具足發願。
「云何名菩薩不卑下發愿？菩薩摩訶薩不為三有受樂故發願，是名菩薩不卑下發愿。
「云何名菩薩不畏生死發願？不求二乘，不為厭惡生死、不為滅除生死故發願，是名菩薩不畏生死發願。
「云何名菩薩出過一切眾生髮愿？菩薩愿使一切四生眾生悉成菩提如般涅槃，而我或入涅槃或不入涅槃，是名菩薩出過一切眾生髮愿
【現代漢語翻譯】 現代漢語譯本： 說法，使他們歡喜並具足修持戒行；這叫做菩薩善於教導並使人歡喜。
「怎樣叫做菩薩善於恭敬供養三寶（佛、法、僧）？出家的菩薩少欲知足、不積聚財寶，只以法施作為利益。這時，在閑靜的地方獨自靜坐思惟：『我現在為什麼不作供養佛的觀想？』就自己思惟種種，用心供養諸佛，這樣思惟后便能具足六度（佈施、持戒、忍辱、精進、禪定、智慧）。怎樣具足六度？以種種供養而具足檀波羅蜜（佈施），恒常給予一切眾生善，這叫做尸波羅蜜（持戒），歡喜忍耐安樂，這叫做羼提波羅蜜（忍辱），身心不懈怠，這叫做毗梨耶波羅蜜（精進），專心不散亂，這叫做禪波羅蜜（禪定），莊嚴各種行為都完全具足，這叫做般若波羅蜜（智慧）。菩薩像這樣在安靜的地方思惟時，能具足六波羅蜜，這叫做菩薩善於理解恭敬供養三寶。
「善男子！具足這十件事，叫做菩薩具足方便。
「善男子！菩薩又有十種法，叫做方便發願。哪十種呢？不作卑下的發願、不畏懼生死的發願、超出一切眾生的發願、一切諸佛讚歎的發願、能摧伏一切魔的發願、不為其他教派的緣故而發願、無邊的發願、不恐慌畏懼的發願、沒有憂愁的發願、具足的發願。
「怎樣叫做菩薩不卑下發愿？菩薩摩訶薩（偉大的菩薩）不爲了三有（欲有、色有、無色有）的享樂而發願，這叫做菩薩不卑下發愿。
「怎樣叫做菩薩不畏懼生死發願？不尋求二乘（聲聞乘、緣覺乘），不因為厭惡生死、不爲了滅除生死而發願，這叫做菩薩不畏懼生死發願。
「怎樣叫做菩薩超出一切眾生髮愿？菩薩發願使一切四生（胎生、卵生、濕生、化生）的眾生都成就菩提（覺悟）如同進入般涅槃（完全的涅槃），而我或者進入涅槃或者不進入涅槃，這叫做菩薩超出一切眾生髮愿。
【English Translation】 English version: Explaining the Dharma, causing them to rejoice and fully cultivate precepts and conduct; this is called a Bodhisattva being skilled in teaching and bringing joy.
'What is called a Bodhisattva being skilled in reverently making offerings to the Three Jewels (Buddha, Dharma, Sangha)? A renunciate Bodhisattva has few desires and is content, not accumulating wealth and treasures, but only taking the Dharma as a gift for benefit. At this time, in a quiet place, sitting alone and contemplating: 'Why am I not now contemplating making offerings to the Buddhas?' Then he contemplates in various ways, using his mind to make offerings to all the Buddhas. Having contemplated in this way, he is able to fully possess the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom). How does he fully possess the Six Perfections? Through various offerings, he fully possesses Dāna Pāramitā (generosity). Constantly giving goodness to all sentient beings is called Śīla Pāramitā (morality). Joyfully enduring and delighting is called Kṣānti Pāramitā (patience). Not being lax in body and mind is called Vīrya Pāramitā (diligence). Being focused and not scattered is called Dhyāna Pāramitā (concentration). Adorning all practices and being fully complete is called Prajñā Pāramitā (wisdom). When a Bodhisattva contemplates in this way in a quiet place, he can fully possess the Six Perfections. This is called a Bodhisattva being skilled in understanding and reverently making offerings to the Three Jewels.
'Good man! Possessing these ten things is called a Bodhisattva possessing skillful means.'
'Good man! A Bodhisattva also has ten dharmas called expedient vows. What are the ten? Not making a humble vow, not fearing birth and death in making a vow, surpassing all sentient beings in making a vow, all Buddhas praising the vow, being able to subdue all demons in making a vow, not making a vow for the sake of other teachings, making a limitless vow, not making a fearful vow, making a vow without sorrow, making a complete vow.'
'What is called a Bodhisattva not making a humble vow? A Bodhisattva Mahāsattva (great Bodhisattva) does not make a vow for the sake of enjoying the three realms of existence (desire realm, form realm, formless realm). This is called a Bodhisattva not making a humble vow.'
'What is called a Bodhisattva not fearing birth and death in making a vow? Not seeking the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna), not making a vow because of厭惡(disgusting) birth and death, not making a vow in order to eliminate birth and death. This is called a Bodhisattva not fearing birth and death in making a vow.'
'What is called a Bodhisattva surpassing all sentient beings in making a vow? A Bodhisattva vows to enable all sentient beings of the four types of birth (womb-born, egg-born, moisture-born, transformation-born) to attain Bodhi (enlightenment) like entering Parinirvana (complete Nirvana), while I may or may not enter Nirvana. This is called a Bodhisattva surpassing all sentient beings in making a vow.'
。
「云何名菩薩一切諸佛讚歎發願？菩薩發願：『我化一切眾生皆發阿耨多羅三藐三菩提心，行菩薩道乃至坐于道場，我當勸請令轉法輪；佛若入涅槃，我當勸請令久住世利益眾生。』是名菩薩一切諸佛讚歎發願。
「云何名菩薩摧伏一切諸魔發願？菩薩愿使一切眾產生佛時國土不聞惡魔名字，是名菩薩摧伏一切諸魔發願。
「云何名菩薩不為他教故發願？終不受他教故，發阿耨多羅三藐三菩提心；自以智慧觀察世界眾生受無量苦，為拔濟故，發阿耨多羅三藐三菩提心；是名菩薩不為他教故發願。
「云何名菩薩無邊發願？菩薩不為方所少緣發願。菩薩整其衣服，右膝著地，叉手合掌，心生厭惡：『於十方一切世界所有菩薩，若坐道場勤修苦行、初成佛者、轉法輪者，當悉觀察照見我心，勸請隨喜愿轉法輪。一切十方菩薩，從初發意行六波羅蜜皆作無量難行苦行，乃至坐于道場降魔成佛及轉法輪，於此一一善心，我皆隨喜發阿耨多羅三藐三菩提心。』是名菩薩無邊發願。
「云何名菩薩不恐畏發願？菩薩從初發心，聞深妙法不生驚畏、聞佛本行無量功德不生驚畏、聞菩薩深遠遊戲神通不生驚畏、聞菩薩深遠善權方便不生驚畏。菩薩作是念：『佛菩提無量無邊、世界無量無邊、佛所成
【現代漢語翻譯】 現代漢語譯本 「什麼是菩薩被一切諸佛讚歎的發願？菩薩發願：『我教化一切眾生都發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），行菩薩道乃至坐在菩提道場，我應當勸請諸佛轉法輪；佛如果將要進入涅槃（Nirvana，寂滅），我應當勸請佛長久住世利益眾生。』這叫做菩薩被一切諸佛讚歎的發願。 「什麼是菩薩摧伏一切諸魔的發願？菩薩發願使一切眾產生佛的時候，國土中聽不到惡魔的名字，這叫做菩薩摧伏一切諸魔的發願。 「什麼是菩薩不因為他人教導而發願？始終不接受他人的教導，因此發阿耨多羅三藐三菩提心；自己以智慧觀察世界眾生承受無量的痛苦，爲了救拔他們，發阿耨多羅三藐三菩提心；這叫做菩薩不因為他人教導而發願。 「什麼是菩薩無邊發願？菩薩不因為處所狹小或因緣稀少而發願。菩薩整理好衣服，右膝著地，雙手合掌，心中生起恭敬：『對於十方一切世界所有菩薩，無論是坐在道場勤奮修行苦行、初成佛者、轉法輪者，都應當觀察照見我的心，勸請隨喜，愿他們轉法輪。一切十方菩薩，從最初發心修行六波羅蜜（Six Paramitas，六度）都做了無量艱難的苦行，乃至坐在道場降伏魔軍成就佛果以及轉法輪，對於這每一件善行，我都隨喜並因此發阿耨多羅三藐三菩提心。』這叫做菩薩無邊發願。 「什麼是菩薩不恐懼的發願？菩薩從最初發心，聽到深奧微妙的佛法不產生驚慌畏懼、聽到佛陀往昔所行的無量功德不產生驚慌畏懼、聽到菩薩深遠的遊戲神通不產生驚慌畏懼、聽到菩薩深遠的善巧方便不產生驚慌畏懼。菩薩這樣想：『佛的菩提智慧無量無邊、世界無量無邊、佛所成就
【English Translation】 English version 『What is called the Bodhisattva's vow that is praised by all Buddhas? The Bodhisattva vows: 'I will transform all sentient beings to generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), practice the Bodhisattva path until sitting at the Bodhi-mandala (the place of enlightenment), I shall urge them to turn the Dharma wheel; if the Buddha is about to enter Nirvana (the state of liberation), I shall urge them to abide in the world for a long time to benefit sentient beings.' This is called the Bodhisattva's vow that is praised by all Buddhas. 『What is called the Bodhisattva's vow to subdue all demons? The Bodhisattva vows to make sure that when all sentient beings become Buddhas, the name of evil demons is not heard in the land. This is called the Bodhisattva's vow to subdue all demons. 『What is called the Bodhisattva's vow not made because of others' teachings? Ultimately, not accepting others' teachings, therefore generating the Anuttara-samyak-sambodhi-citta; observing with wisdom that sentient beings in the world endure immeasurable suffering, and for the sake of rescuing them, generating the Anuttara-samyak-sambodhi-citta; this is called the Bodhisattva's vow not made because of others' teachings. 『What is called the Bodhisattva's boundless vow? The Bodhisattva does not make vows because of limited places or scarce conditions. The Bodhisattva arranges their clothes, places their right knee on the ground, folds their hands in reverence, and generates a respectful mind: 'Towards all Bodhisattvas in the ten directions and all worlds, whether they are sitting in the Bodhi-mandala diligently practicing asceticism, newly enlightened Buddhas, or those turning the Dharma wheel, may they all observe and see my mind, urge and rejoice, and wish to turn the Dharma wheel. All Bodhisattvas in the ten directions, from the initial generation of the mind to practice the Six Paramitas (the six perfections), have all performed immeasurable difficult ascetic practices, until sitting in the Bodhi-mandala, subduing demons, attaining Buddhahood, and turning the Dharma wheel. For each and every one of these virtuous deeds, I rejoice and therefore generate the Anuttara-samyak-sambodhi-citta.' This is called the Bodhisattva's boundless vow. 『What is called the Bodhisattva's vow without fear? From the initial generation of the mind, the Bodhisattva does not generate fear upon hearing the profound and subtle Dharma, does not generate fear upon hearing the immeasurable merits of the Buddha's past practices, does not generate fear upon hearing the Bodhisattva's profound and far-reaching skillful means, does not generate fear upon hearing the Bodhisattva's profound and far-reaching skillful means. The Bodhisattva thinks: 'The Buddha's Bodhi wisdom is immeasurable and boundless, the worlds are immeasurable and boundless, what the Buddha achieves
熟眾生無量無邊，非我智力之所能知，惟佛與佛乃能究竟。』是名菩薩不恐畏發願。
「云何名菩薩無憂發願？菩薩見諸眾生癡無慧目、𢤱悷難調不可降伏、破戒懶墮眾惡悉具，為如此等深起厭心，求生凈土：『愿令我等不聞如是諸惡之名，當行慈悲、智慧具足。』菩薩發心便作是念：『一切世界中少智眾生，愚癡、瘖啞、無涅槃分、不生信心者，而為一切諸佛、菩薩之所棄捨，如此眾生我皆調伏，乃至坐于道場得阿耨多羅三藐三菩提。』發此心時，一切魔宮悉皆震動，十方諸佛發聲讚歎：『莊嚴凈土，速成正覺。』是名菩薩無憂發願。
「云何名菩薩具足發願？菩薩發心誓願降魔、成阿耨多羅三藐三菩提，是名菩薩具足發願。譬如油缽若已平滿，更投一渧終不復受。菩薩成佛，眾愿滿足，亦復如是，更無減少一塵之愿。
「善男子！具此十事是名菩薩方便具足發願。
「善男子！菩薩復有十法名力具足。何等為十？人不輕力、不為他所伏力、具福業力、具智慧力、具徒眾力、得神通力、自在之力、陀羅尼力、菩薩定持不可動力、所言無二力。
「云何名菩薩人不輕力？一切外道、聲聞二乘無能過者，一切眾生亦無有與菩薩力等者，是名菩薩人不輕力。
「云何名菩薩具福業力
【現代漢語翻譯】 現代漢語譯本： 『所成熟的眾生無量無邊，不是我的智慧能力所能知曉的，只有佛與佛才能徹底瞭解。』這叫做菩薩不恐畏發願。
『怎樣叫做菩薩無憂發願？菩薩看見各種眾生愚癡沒有智慧的眼睛，兇狠乖戾難以調伏不可降伏，破戒懶惰各種惡行全部具備，因此對這些眾生深深生起厭惡之心，求生凈土：『愿使我們不聽到這些惡劣的名聲，應當奉行慈悲，智慧圓滿具足。』菩薩發起此心便這樣想：『一切世界中缺少智慧的眾生，愚蠢、瘖啞、沒有涅槃的份，不生起信心的人，被一切諸佛、菩薩所拋棄，這些眾生我都要調伏，乃至坐在道場證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』發起此心的時候，一切魔宮都震動起來，十方諸佛發出聲音讚歎：『莊嚴清凈的佛土，迅速成就正等正覺。』這叫做菩薩無憂發願。
『怎樣叫做菩薩具足發願？菩薩發起誓願降伏魔怨、成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），這叫做菩薩具足發願。譬如油缽如果已經平滿，再投入一滴油也無法容納。菩薩成佛，各種願望滿足，也是這樣，不再缺少一絲一毫的願望。
『善男子！具備這十種條件叫做菩薩方便具足發願。
『善男子！菩薩又有十種法叫做力量具足。哪十種呢？人不輕視的力量、不被他人所降伏的力量、具備福業的力量、具備智慧的力量、具備徒眾的力量、得到神通的力量、自在的力量、陀羅尼（dharani，總持）的力量、菩薩的禪定保持不可動搖的力量、所說的話真實不虛的力量。
『怎樣叫做菩薩人不輕視的力量？一切外道、聲聞二乘都不能超過，一切眾生也沒有與菩薩力量相等的，這叫做菩薩人不輕視的力量。
『怎樣叫做菩薩具備福業的力量？』
【English Translation】 English version: 'The sentient beings to be matured are immeasurable and boundless, beyond the comprehension of my wisdom and power; only Buddhas and Buddhas can fully understand them.' This is called the Bodhisattva's vow of fearlessness.
'What is called the Bodhisattva's vow of freedom from sorrow? When a Bodhisattva sees beings who are foolish and lack the eye of wisdom, who are fierce and difficult to tame and subdue, who break precepts and are lazy, and who possess all kinds of evil, the Bodhisattva deeply despises them and seeks to be born in a pure land: 'May we not hear the names of such evils, and may we practice compassion and possess complete wisdom.' When the Bodhisattva generates this thought, he thinks: 'All beings in all worlds who lack wisdom, who are foolish, mute, without a share in Nirvana, and who do not generate faith, are abandoned by all Buddhas and Bodhisattvas. I will tame all these beings, until I sit at the Bodhi tree and attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' When this thought is generated, all the palaces of Mara tremble, and the Buddhas of the ten directions praise: 'Adorn the pure land and quickly attain perfect enlightenment.' This is called the Bodhisattva's vow of freedom from sorrow.
'What is called the Bodhisattva's vow of completeness? When a Bodhisattva makes a vow to subdue Mara and attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), this is called the Bodhisattva's vow of completeness. For example, if a bowl of oil is already full, adding another drop will not be accepted. When a Bodhisattva becomes a Buddha and all vows are fulfilled, it is the same; there is no longer a single wish lacking.
'Good man! Possessing these ten qualities is called the Bodhisattva's vow of skillful means and completeness.
'Good man! The Bodhisattva also has ten qualities called the completeness of power. What are the ten? The power of not being despised by others, the power of not being subdued by others, the power of possessing meritorious karma, the power of possessing wisdom, the power of possessing a following, the power of obtaining supernatural powers, the power of freedom, the power of Dharani (mantra), the power of the Bodhisattva's samadhi being unwavering, and the power of speaking truthfully.
'What is called the Bodhisattva's power of not being despised by others? All non-Buddhists and those of the two vehicles of Sravakas cannot surpass him, and no sentient being has power equal to that of the Bodhisattva. This is called the Bodhisattva's power of not being despised by others.
'What is called the Bodhisattva's power of possessing meritorious karma?'
？無有世間、出世間所修之福、功德莊嚴，能與菩薩力齊等者，是名菩薩具福業力。
「云何名菩薩具智慧力？菩薩智力有所舉動，於前、后際無有錯謬，是名菩薩具智慧力。
「云何名菩薩具徒眾力？菩薩徒眾不壞正見，無毀威儀，常修凈命，所攝大眾皆同菩薩正直之行，是名菩薩具徒眾力。
「云何名菩薩具神通力？菩薩以世俗五通勝於聲聞二乘五通，能以一塵容閻浮提及四天下，或千世界、或二千世界、或三千大千世界，乃至恒河沙等三千大千世界，而微塵不增、世界不減，其中眾生亦不迫迮、無覺知想、不相妨礙，是名菩薩具神通力。
「云何名菩薩得自在力？菩薩有自在力，欲使三千大千世界種種珍寶遍滿其中，即如其意，是名菩薩自在之力。
「云何名菩薩得陀羅尼力？菩薩若聞無量無邊諸佛說法，異聞、異字，能於一念種種音聲悉皆受持、思惟、修行，是名菩薩陀羅尼力。
「云何名菩薩定持無戲動力？一切眾生無能擾壞令其心亂，是名菩薩定持不戲動力。
「云何名菩薩所言無二力？菩薩心思後言，口無二語，惟除方便利益之說，是名菩薩言無二力。若有記莂，終不錯謬，一切眾生所有智慧，無能出過菩薩之者。
「善男子！具此十事是名菩薩得
【現代漢語翻譯】 現代漢語譯本：沒有世間和出世間所修的福德和功德莊嚴，能夠與菩薩的力量相等，這叫做菩薩具有福業力。 什麼是菩薩具有智慧力？菩薩的智慧力在有所行動時，對於前因後果沒有錯謬，這叫做菩薩具有智慧力。 什麼是菩薩具有徒眾力？菩薩的徒眾不破壞正確的見解，不毀壞威儀，經常修持清凈的生命，所攝受的大眾都和菩薩一樣正直，這叫做菩薩具有徒眾力。 什麼是菩薩具有神通力？菩薩以世俗的五種神通勝過聲聞（Śrāvaka，聽聞佛法而悟道的修行者）二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的五種神通，能夠用一粒微塵容納閻浮提（Jambudvīpa，指我們所居住的這個世界）和四天下（catūrdvīpa，四大洲），或者千世界、或者二千世界、或者三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個大單位），乃至恒河沙數（gaṅgā-nadī-vālukā，數量極多）的三千大千世界，而微塵不增加，世界不減少，其中的眾生也不感到擁擠，沒有感覺和想法，互不妨礙，這叫做菩薩具有神通力。 什麼是菩薩得到自在力？菩薩具有自在力，想要使三千大千世界充滿各種珍寶，就能如他所愿，這叫做菩薩的自在力。 什麼是菩薩得到陀羅尼力（dhāraṇī，總持之力）？菩薩如果聽聞無量無邊的諸佛說法，不同的語言，不同的文字，能夠在一念之間對種種音聲全部接受、憶持、思惟、修行，這叫做菩薩的陀羅尼力。 什麼是菩薩的定持無戲動力？一切眾生都不能擾亂和破壞菩薩的禪定，使他的心散亂，這叫做菩薩的定持不戲動力。 什麼是菩薩所說無二力？菩薩先思考後說話，口中沒有虛妄之語，只有爲了方便利益眾生的說法，這叫做菩薩的言無二力。如果有所記別（vyākaraṇa，預言），最終不會有錯謬，一切眾生的智慧，沒有能夠超過菩薩的。 善男子！具備這十種力量，就叫做菩薩。
【English Translation】 English version: There is no merit or virtuous adornment, whether mundane or supramundane, that can equal the power of a Bodhisattva (bodhi-sattva, an enlightened being), this is called a Bodhisattva possessing the power of meritorious karma. What is called a Bodhisattva possessing the power of wisdom? When a Bodhisattva's power of wisdom is put into action, there are no mistakes regarding cause and effect, this is called a Bodhisattva possessing the power of wisdom. What is called a Bodhisattva possessing the power of retinue? The Bodhisattva's retinue does not destroy right views, does not violate dignified conduct, constantly cultivates pure living, and the masses they gather are all upright like the Bodhisattva, this is called a Bodhisattva possessing the power of retinue. What is called a Bodhisattva possessing the power of supernormal abilities? The Bodhisattva's mundane five supernormal abilities surpass the five supernormal abilities of Śrāvakas (Śrāvaka, a disciple who attains enlightenment by hearing the Buddha's teachings) and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Buddha Vehicle), being able to contain Jambudvīpa (Jambudvīpa, the continent where we live) and the four continents (catūrdvīpa, the four great continents) within a single dust mote, or a thousand worlds, or two thousand worlds, or a trisāhasra-mahāsāhasra-lokadhātu (trisāhasra-mahāsāhasra-lokadhātu, a great chiliocosm in Buddhist cosmology), even as many trisāhasra-mahāsāhasra-lokadhātus as grains of sand in the Ganges River (gaṅgā-nadī-vālukā, an extremely large number), without the dust mote increasing or the world decreasing, and the beings within are not crowded, have no awareness or thought, and do not obstruct each other, this is called a Bodhisattva possessing the power of supernormal abilities. What is called a Bodhisattva obtaining the power of sovereignty? The Bodhisattva has the power of sovereignty, and if they wish to fill the trisāhasra-mahāsāhasra-lokadhātu with various treasures, it will be as they wish, this is called the Bodhisattva's power of sovereignty. What is called a Bodhisattva obtaining the power of dhāraṇī (dhāraṇī, the power of retention)? If a Bodhisattva hears the teachings of countless Buddhas, with different languages and different characters, they can, in a single moment, receive, remember, contemplate, and cultivate all kinds of sounds, this is called the Bodhisattva's power of dhāraṇī. What is called a Bodhisattva's unwavering power of concentration? No beings can disturb or disrupt their samādhi (samādhi, meditative absorption), causing their mind to be scattered, this is called the Bodhisattva's unwavering power of concentration. What is called a Bodhisattva's power of non-duality in speech? The Bodhisattva thinks before speaking, and there are no false words in their mouth, only expedient teachings for the benefit of beings, this is called the Bodhisattva's power of non-duality in speech. If there is a prediction (vyākaraṇa, prophecy), it will ultimately not be mistaken, and the wisdom of all beings cannot surpass that of the Bodhisattva. Good man! Possessing these ten qualities is called a Bodhisattva.
力具足。
「善男子！菩薩復有十法名具足智。何等為十？知人無我智具足、知法無我智具足、遍知諸方智具足、善知禪定境界處所具足、智持具足、無等智具足、善知眾生根行智具足、無作智具足、善知一切法相智具足、善知出世間智具足。
「云何名菩薩知人無我？觀五陰不堅、無牢固、虛妄、無真實，乃至滅謝亦不見有去。菩薩作是念：『此五陰，無我、無眾生、無壽命、無養育、無人。凡夫愚人謂實有我故妄取我想，猶如鬼魅妖異所著。眾生妄計亦復如是，或陰即是我、我即是陰，或陰是我所、我所是陰。著虛妄我，不見真實，于生死中如旋火輪，虛妄無實。』菩薩如實能知，是名菩薩知人無我具足。
「云何名菩薩觀法無我知？如實相見生、見滅，知一切物猶如假借，但有名用，假施設生，無有實體。假施設法亦不斷、不常，但從緣而生、從緣而滅。菩薩如實而知諸法真實，是名觀法無我具足。
「云何名菩薩一切處遍知？一切處遍知者，非一剎那中知、非一剎那中不知，非此方知、彼方不知，而能普於十方得無礙智，是名菩薩一切處遍知。
「云何名菩薩善知禪定境界處所？知聲聞定、知辟支佛定、知菩薩定、知諸佛定，如是諸定皆悉了知。聲聞二乘但知自分境界，余則
【現代漢語翻譯】 現代漢語譯本：力具足。
『善男子！菩薩又有十種法，名為具足智。哪十種呢？知人無我智具足、知法無我智具足、遍知諸方智具足、善知禪定境界處所具足、智持具足、無等智具足、善知眾生根行智具足、無作智具足、善知一切法相智具足、善知出世間智具足。
『怎樣叫做菩薩知人無我呢？觀察五陰（色、受、想、行、識，構成人的五種要素）不堅固、沒有牢靠性、虛妄、沒有真實性，乃至滅謝也不見有去處。菩薩這樣想：『這五陰，無我、無眾生、無壽命、無養育、無人。凡夫愚人認為真實有我，所以錯誤地執取我相，猶如被鬼魅妖異所纏著。眾生的錯誤計度也是這樣，或者認為陰就是我、我就是陰，或者認為陰是我的所有、我的所有是陰。執著于虛妄的我，不見真實，在生死中像旋轉的火輪一樣，虛妄而沒有實在。』菩薩如實地能夠知道這些，這叫做菩薩知人無我具足。
『怎樣叫做菩薩觀法無我知呢？如實地見到生、見到滅，知道一切事物猶如假借，只有名稱和作用，假施設而生，沒有實體。假施設的法也不是斷滅、也不是常恒，只是從因緣而生、從因緣而滅。菩薩如實地知道諸法的真實，這叫做觀法無我具足。
『怎樣叫做菩薩一切處遍知呢？一切處遍知，不是在一個剎那中知道、不是在一個剎那中不知道，不是在這個地方知道、在那個地方不知道，而是能夠普遍地在十方得到無礙的智慧，這叫做菩薩一切處遍知。
『怎樣叫做菩薩善知禪定境界處所呢？知道聲聞（聽聞佛法而悟道的修行者）的禪定、知道辟支佛（又稱緣覺，不依師教而獨自悟道的修行者）的禪定、知道菩薩的禪定、知道諸佛的禪定，像這樣的各種禪定都完全了知。聲聞二乘（聲聞和緣覺）只知道自己的境界，其餘的
【English Translation】 English version: Endowed with Power.
『Good man! Furthermore, a Bodhisattva has ten dharmas called complete wisdom. What are the ten? Complete wisdom of knowing the non-self of persons, complete wisdom of knowing the non-self of dharmas, complete wisdom of universally knowing all directions, complete endowment of knowing the realms and locations of dhyana (meditative states), complete wisdom of upholding knowledge, complete wisdom of unequalled knowledge, complete wisdom of knowing the roots and conduct of sentient beings, complete wisdom of non-action, complete wisdom of knowing the characteristics of all dharmas, complete wisdom of knowing transcendental wisdom.
『What is called a Bodhisattva's knowledge of the non-self of persons? Observing that the five skandhas (form, feeling, perception, mental formations, and consciousness) are not firm, not solid, illusory, and without reality, and even when they cease, there is no place they go. The Bodhisattva thinks thus: 『These five skandhas are without self, without sentient beings, without lifespan, without nurturing, without person. Foolish ordinary people think there is a real self, so they falsely grasp the idea of a self, like being possessed by ghosts and demons. Sentient beings' false calculations are also like this, either thinking the skandhas are the self, or the self is the skandhas, or the skandhas are what belongs to the self, or what belongs to the self are the skandhas. Attached to a false self, they do not see reality, and in samsara (cycle of birth and death) they are like a spinning fire wheel, illusory and without substance.』 The Bodhisattva truly knows this, and this is called the Bodhisattva's complete knowledge of the non-self of persons.
『What is called a Bodhisattva's knowledge of observing the non-self of dharmas? Truly seeing arising and seeing ceasing, knowing that all things are like borrowed things, having only names and functions, arising from false establishment, without substance. The falsely established dharmas are neither discontinuous nor permanent, but arise from conditions and cease from conditions. The Bodhisattva truly knows the reality of all dharmas, and this is called complete knowledge of observing the non-self of dharmas.
『What is called a Bodhisattva's universal knowledge of all places? Universal knowledge of all places is not knowing in one instant and not knowing in another instant, not knowing in this direction and not knowing in that direction, but being able to universally obtain unobstructed wisdom in the ten directions, and this is called a Bodhisattva's universal knowledge of all places.
『What is called a Bodhisattva's skillful knowledge of the realms and locations of dhyana? Knowing the dhyana of Sravakas (hearers, disciples who attain enlightenment by listening to the Buddha's teachings), knowing the dhyana of Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), knowing the dhyana of Bodhisattvas, knowing the dhyana of all Buddhas, and completely knowing all such dhyanas. The Sravakas and Pratyekabuddhas only know their own realms, and the rest
不知；菩薩定者知己境界，兼知二乘及如來禪定，究竟定相以佛力故亦悉能知，是名菩薩善知禪定境界處所。
「云何名菩薩智持具足？菩薩善知聲聞持、辟支佛持、菩薩持，況餘眾生而不能知？是名菩薩智持具足。
「云何名菩薩無等智具足？一切外道二乘諸智無有能及菩薩智者，惟除如來一切種智，是名菩薩無等智具足。
「云何名菩薩善知眾生根行具足？菩薩能以凈無礙智遍觀世界，有眾生能生菩提、有眾生不能生菩提、有眾生滿足菩提、有眾生不滿足菩提，有眾生住于初地乃至住於十地，有眾生坐于道場、有成正覺、有轉法輪乃至入般涅槃，有聲聞乘涅槃、有辟支佛乘涅槃，有生善趣者、有生惡趣者，是名菩薩善知眾生根行具足。
「云何名菩薩無作智具足？於四威儀——行、住、坐、臥——唸唸無作，心恒成就。譬如有人于出入息乃至睡眠常無所作。菩薩如是，心無思惟亦非造作，而無礙智自然成就，是名菩薩無作智具足。
「云何名菩薩善知一切法相具足？了達諸法皆同一相。云何一相？皆盡空相，如幻相、虛妄相，是名菩薩善知一切法相具足。
「云何名菩薩善知出世間智具足？菩薩知無漏智、出一切世間諸智，是名菩薩出世間智具足。
「善男子！具此
【現代漢語翻譯】 現代漢語譯本： 『不知；菩薩定是指了解自己的境界，並且瞭解聲聞乘和緣覺乘以及如來（Tathagata）的禪定。究竟的禪定之相，因為佛陀的力量，也完全能夠知曉，這叫做菩薩善於瞭解禪定的境界和處所。』 『什麼叫做菩薩的智慧持戒具足？菩薩善於瞭解聲聞乘的持戒、辟支佛（Pratyekabuddha）的持戒、菩薩的持戒，更何況其餘的眾生而不能瞭解呢？這叫做菩薩的智慧持戒具足。』 『什麼叫做菩薩的無等智慧具足？一切外道和二乘的智慧，沒有能夠趕得上菩薩的智慧的，只有如來的一切種智（Sarvajnana）除外，這叫做菩薩的無等智慧具足。』 『什麼叫做菩薩善於瞭解眾生的根性和行為具足？菩薩能夠用清凈無礙的智慧遍觀世界，有的眾生能夠生起菩提心（Bodhi），有的眾生不能生起菩提心，有的眾生能夠滿足菩提，有的眾生不能滿足菩提，有的眾生安住于初地（Bhumi），乃至安住於十地，有的眾生坐在道場，有的成就正覺（Samyak-sambuddha），有的轉法輪（Dharmacakra），乃至進入般涅槃（Parinirvana），有聲聞乘的涅槃，有辟支佛乘的涅槃，有生到善趣的，有生到惡趣的，這叫做菩薩善於瞭解眾生的根性和行為具足。』 『什麼叫做菩薩的無作智慧具足？在四威儀——行走、站立、坐著、躺臥——中，唸唸都沒有造作，心恒常成就。譬如有人對於呼吸出入乃至睡眠，常常沒有所作。菩薩也是這樣，心中沒有思惟也沒有造作，而無礙的智慧自然成就，這叫做菩薩的無作智慧具足。』 『什麼叫做菩薩善於瞭解一切法相具足？了達諸法都是同一相。什麼叫做一相？都是空相，如幻相、虛妄相，這叫做菩薩善於瞭解一切法相具足。』 『什麼叫做菩薩善於瞭解出世間智慧具足？菩薩知道無漏智，超出一切世間的諸種智慧，這叫做菩薩出世間智慧具足。』 『善男子！具足這些』
【English Translation】 English version: 『Unknown; Bodhisattva's (Enlightenment Being) samadhi (meditative consciousness) means knowing one's own realm, and also knowing the samadhi of the Two Vehicles (Shravaka and Pratyekabuddha) and the Tathagata (Thus Come One). The ultimate aspect of samadhi, due to the power of the Buddha, can also be fully known. This is called a Bodhisattva being skilled in knowing the realm and place of samadhi.』 『What is called a Bodhisattva's complete wisdom and adherence to precepts? A Bodhisattva is skilled in knowing the adherence to precepts of the Shravaka (Hearer), the Pratyekabuddha (Solitary Buddha), and the Bodhisattva. How much more so can they know the adherence to precepts of other beings? This is called a Bodhisattva's complete wisdom and adherence to precepts.』 『What is called a Bodhisattva's complete unequaled wisdom? The wisdom of all non-Buddhist paths and the Two Vehicles cannot match the wisdom of a Bodhisattva, except for the Sarvajnana (all-knowing wisdom) of the Tathagata. This is called a Bodhisattva's complete unequaled wisdom.』 『What is called a Bodhisattva being skilled in knowing the roots and conduct of beings? A Bodhisattva can use pure, unobstructed wisdom to observe the world, seeing which beings can generate Bodhicitta (the mind of enlightenment), which beings cannot generate Bodhicitta, which beings can fulfill Bodhi (enlightenment), which beings cannot fulfill Bodhi, which beings dwell in the first Bhumi (ground), up to dwelling in the tenth Bhumi, which beings sit in the Bodhimanda (place of enlightenment), some attaining Samyak-sambuddha (complete enlightenment), some turning the Dharmacakra (wheel of Dharma), and some entering Parinirvana (complete Nirvana), some entering Nirvana through the Shravaka Vehicle, some entering Nirvana through the Pratyekabuddha Vehicle, some being born in good realms, and some being born in evil realms. This is called a Bodhisattva being skilled in knowing the roots and conduct of beings.』 『What is called a Bodhisattva's complete non-action wisdom? In the four kinds of deportment—walking, standing, sitting, and lying down—there is no action in every moment, and the mind is constantly accomplished. For example, a person constantly does nothing during inhalation and exhalation, and even during sleep. A Bodhisattva is like this, with no thought or creation in the mind, and unobstructed wisdom is naturally accomplished. This is called a Bodhisattva's complete non-action wisdom.』 『What is called a Bodhisattva being skilled in knowing the characteristics of all Dharmas (phenomena)? They understand that all Dharmas have the same characteristic. What is the same characteristic? They are all empty characteristics, like illusory characteristics and false characteristics. This is called a Bodhisattva being skilled in knowing the characteristics of all Dharmas.』 『What is called a Bodhisattva being skilled in knowing transcendental wisdom? A Bodhisattva knows the wisdom free from outflows, which transcends all worldly wisdom. This is called a Bodhisattva's transcendental wisdom.』 『Good man! Possessing these』
十事是名菩薩得一切智滿足。
「善男子！菩薩復有十法名得地三昧。何等為十？如地廣大無邊、如地一切眾生依止存濟、如地於一切眾生悉有育養之恩終不計恩、如地普能容受諸大雲雨、能為一切眾生依止住處、能生善種及一切種、如大寶器、能出一切大藥、不可傾動、不驚不畏。
「云何名菩薩如地廣大無邊？周匝十方，無邊無量；菩薩亦爾，功德、智慧、莊嚴、願行無邊無量，是名菩薩如地廣大無邊。
「云何名菩薩如地一切眾生依止存濟？各從所欲稱意拯給，賙濟無礙；菩薩亦爾，施、戒、忍辱、精進、禪、智，乃至眾具皆悉與之，而心無限礙，是名菩薩如地一切眾生依止存濟。
「云何名菩薩有育養之恩而不望報？猶如大地，等無好惡，加報不欣、無亦不恨，是名菩薩育養之恩而不望報。
「云何名菩薩如地普能容受大法雲雨？亦如大地，天注云雨，普皆容受，無不堪持；菩薩摩訶薩亦復如是，一切諸佛興大密雲普注法雨，如其所說悉能受持，是名菩薩如地普能容受大法雲雨。
「云何名菩薩能為一切眾生依止住處？又如大地，草、木、叢林，一切眾生行、住、坐、臥皆依于地；菩薩亦爾，一切眾生修行善趣、二乘學法及以涅槃，一切皆因菩薩而有，是名菩薩能為一
【現代漢語翻譯】 現代漢語譯本 這十件事被稱為菩薩獲得一切智的圓滿。
『善男子！菩薩又有十種法，名為得地三昧（Dhyana of Obtaining the Ground）。哪十種呢？如同大地廣大無邊、如同大地一切眾生依靠它生存、如同大地對於一切眾生都有養育的恩情卻從不計較恩情、如同大地普遍能夠容納各種大的雲雨、能夠作為一切眾生的依靠和住所、能夠生長善的種子以及一切種子、如同大的寶器、能夠產出一切大的藥物、不可傾動、不驚慌不畏懼。』
『怎樣稱為菩薩如同大地廣大無邊呢？周遍十方，沒有邊際沒有限量；菩薩也是這樣，功德、智慧、莊嚴、願行沒有邊際沒有限量，這稱為菩薩如同大地廣大無邊。』
『怎樣稱為菩薩如同大地一切眾生依靠它生存呢？各自從他們所希望的，稱心如意地救濟供給，賙濟沒有阻礙；菩薩也是這樣，佈施（Dāna）、持戒（Śīla）、忍辱（Kṣānti）、精進（Vīrya）、禪定（Dhyāna）、智慧（Prajñā），乃至各種資具全都給予他們，而心中沒有阻礙，這稱為菩薩如同大地一切眾生依靠它生存。』
『怎樣稱為菩薩有養育的恩情而不期望回報呢？就像大地一樣，平等沒有好惡，得到報答不歡喜、沒有得到也不怨恨，這稱為菩薩養育的恩情而不期望回報。』
『怎樣稱為菩薩如同大地普遍能夠容納大法雲雨呢？也像大地一樣，天降雲雨，普遍都能容納，沒有不能承受的；菩薩摩訶薩（Bodhisattva-mahāsattva）也是這樣，一切諸佛興起大的密雲普遍降下法雨，如同他們所說的全都能夠接受和保持，這稱為菩薩如同大地普遍能夠容納大法雲雨。』
『怎樣稱為菩薩能夠作為一切眾生的依靠和住所呢？又像大地一樣，草、木、叢林，一切眾生行走、站立、坐著、躺臥都依靠大地；菩薩也是這樣，一切眾生修行善趣、二乘（Śrāvakayāna and Pratyekabuddhayāna）學法以及涅槃（Nirvāṇa），一切都是因為菩薩而有，這稱為菩薩能夠作為一切眾生的依靠』
【English Translation】 English version These ten things are called the fulfillment of a Bodhisattva's attainment of all-knowing wisdom.
'Good man! A Bodhisattva also has ten dharmas called the Dhyana of Obtaining the Ground. What are the ten? Like the earth, vast and boundless; like the earth, all sentient beings rely on it for survival; like the earth, it has the grace of nurturing all sentient beings without ever calculating the favor; like the earth, it can universally accommodate all great clouds and rain; it can serve as a refuge and dwelling place for all sentient beings; it can grow good seeds and all kinds of seeds; like a great treasure vessel; it can produce all great medicines; it cannot be shaken; it is not alarmed or afraid.'
'How is it called that a Bodhisattva is like the earth, vast and boundless? Pervading the ten directions, without limit or measure; a Bodhisattva is also like this, with merit, wisdom, adornment, vows, and practices without limit or measure, this is called a Bodhisattva being like the earth, vast and boundless.'
'How is it called that a Bodhisattva is like the earth, with all sentient beings relying on it for survival? Each according to their desires, providing relief and assistance as they wish, aiding without obstruction; a Bodhisattva is also like this, giving charity (Dāna), morality (Śīla), patience (Kṣānti), diligence (Vīrya), meditation (Dhyāna), wisdom (Prajñā), and even all kinds of necessities, without any obstruction in their mind, this is called a Bodhisattva being like the earth, with all sentient beings relying on it for survival.'
'How is it called that a Bodhisattva has the grace of nurturing without expecting repayment? Just like the earth, equal without likes or dislikes, not rejoicing when repaid, not resenting when not repaid, this is called a Bodhisattva having the grace of nurturing without expecting repayment.'
'How is it called that a Bodhisattva is like the earth, universally able to accommodate the great Dharma clouds and rain? Just like the earth, when the heavens pour down clouds and rain, it can universally accommodate them, with nothing it cannot bear; a Bodhisattva-mahāsattva is also like this, when all the Buddhas raise great secret clouds and universally pour down the rain of Dharma, they can receive and uphold everything as they have said, this is called a Bodhisattva being like the earth, universally able to accommodate the great Dharma clouds and rain.'
'How is it called that a Bodhisattva can serve as a refuge and dwelling place for all sentient beings? Just like the earth, grass, trees, and forests, all sentient beings walking, standing, sitting, and lying down all rely on the earth; a Bodhisattva is also like this, all sentient beings cultivating good destinies, learning the Dharma of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and Nirvana (Nirvāṇa), all of it is because of the Bodhisattva, this is called a Bodhisattva being able to serve as a refuge for all sentient beings.'
切眾生依止住處。
「云何名菩薩善種子之所依處？譬如大地，一切種子依地而生；菩薩亦爾，一切善業天人種子皆依菩薩而生，是名菩薩善種子之所依處。
「云何名菩薩如大寶器？譬如大地能出衆寶，是諸寶物皆出於地；菩薩摩訶薩亦復如是，功德、善寶、一切樂果悉出菩薩，是名菩薩如大寶器。
「云何名菩薩能出一切大藥？譬如大地，出衆妙藥能治種種諸病；菩薩摩訶薩亦復如是，能出一切諸妙法藥、能除一切諸煩惱病，是名菩薩能出一切大法藥器。
「云何名菩薩不可傾動？譬如大地，風不能動，蠅、蚋、蚤、蝎不能[虛*予]損；菩薩摩訶薩亦復如是，一切內外諸緣逼惱不能擾動，是名菩薩不可傾動。
「云何名菩薩不驚不畏？譬如大地，師子、虎、狼、龍、象、雷電哮吼，不能驚畏；菩薩摩訶薩亦復如是，一切外道九十六種所不能動，是名菩薩不驚不畏。
「善男子！具此十事是名菩薩得地三昧。
「善男子！菩薩復有十法譬如大水。何等為十？如水流注溉潤赴下、能生眾生善芽種子、欣樂敬信、浸爛一切煩惱根芽、如水清凈不濁、除滅一切熾熱之患、能除貪慾愛心之渴、深廣難度、如水澆溉高下皆滿、能除一切諸結塵垢。
「云何名菩薩如水流注
【現代漢語翻譯】 現代漢語譯本 切眾生依止住處。
『什麼叫做菩薩善種子的依處？譬如大地，一切種子依地而生；菩薩也一樣，一切善業天人種子都依菩薩而生，這叫做菩薩善種子的依處。
『什麼叫做菩薩如大寶器？譬如大地能出產各種寶物，這些寶物都出于大地；菩薩摩訶薩（Bodhisattva-Mahāsattva）也像這樣，功德、善寶、一切快樂的果報都出于菩薩，這叫做菩薩如大寶器。
『什麼叫做菩薩能出產一切大藥？譬如大地，出產各種妙藥能治療各種疾病；菩薩摩訶薩（Bodhisattva-Mahāsattva）也像這樣，能出產一切諸妙法藥、能去除一切諸煩惱病，這叫做菩薩能出產一切大法藥器。
『什麼叫做菩薩不可傾動？譬如大地，風不能動，蚊、蚋、蚤、蝎不能損害；菩薩摩訶薩（Bodhisattva-Mahāsattva）也像這樣，一切內外諸緣的逼迫惱亂不能擾動，這叫做菩薩不可傾動。
『什麼叫做菩薩不驚不畏？譬如大地，獅子、虎、狼、龍、象、雷電哮吼，不能使它驚畏；菩薩摩訶薩（Bodhisattva-Mahāsattva）也像這樣，一切外道九十六種邪說所不能動搖，這叫做菩薩不驚不畏。
『善男子！具備這十種特質就叫做菩薩得到地三昧（dhyāna）。』
『善男子！菩薩還有十法譬如大水。哪十種呢？如水流注灌溉向下，能生長眾生善芽種子，令人欣喜敬信，浸爛一切煩惱根芽，如水清凈不渾濁，能消除一切熾熱的苦患，能消除貪慾愛心的渴求，深廣難以度量，如水澆灌高低都能充滿，能消除一切諸結塵垢。
『什麼叫做菩薩如水流注？
【English Translation】 English version Abiding Place for Cutting Off Sentient Beings.
『What is meant by the Bodhisattva's (Bodhisattva) reliance as a good seed? Just as the earth is the basis for all seeds to grow; so too, the Bodhisattva (Bodhisattva) is the basis for all good deeds and seeds of gods and humans to arise. This is called the Bodhisattva's (Bodhisattva) reliance as a good seed.』
『What is meant by the Bodhisattva (Bodhisattva) being like a great treasure vessel? Just as the earth can produce various treasures, and these treasures all come from the earth; so too, the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) is like this, with merits, virtuous treasures, and all joyful results coming from the Bodhisattva (Bodhisattva). This is called the Bodhisattva (Bodhisattva) being like a great treasure vessel.』
『What is meant by the Bodhisattva (Bodhisattva) being able to produce all great medicines? Just as the earth produces various wonderful medicines that can cure all kinds of diseases; so too, the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) is like this, able to produce all kinds of wonderful Dharma medicines that can remove all kinds of afflictions and diseases. This is called the Bodhisattva (Bodhisattva) being able to produce all great Dharma medicine vessels.』
『What is meant by the Bodhisattva (Bodhisattva) being unshakeable? Just as the earth cannot be moved by the wind, and mosquitoes, gnats, fleas, and scorpions cannot harm it; so too, the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) is like this, with all internal and external conditions of oppression and annoyance unable to disturb it. This is called the Bodhisattva (Bodhisattva) being unshakeable.』
『What is meant by the Bodhisattva (Bodhisattva) being unafraid and fearless? Just as the earth cannot be frightened by the roaring of lions, tigers, wolves, dragons, elephants, thunder, and lightning; so too, the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) is like this, unable to be moved by all externalist paths and ninety-six kinds of heterodox views. This is called the Bodhisattva (Bodhisattva) being unafraid and fearless.』
『Good man! Possessing these ten qualities is called the Bodhisattva (Bodhisattva) attaining the Earth Samadhi (dhyāna).』
『Good man! The Bodhisattva (Bodhisattva) also has ten qualities that are like great water. What are the ten? Like water flowing and irrigating downwards, able to grow the seeds of good sprouts in sentient beings, causing joy, respect, and faith, soaking and rotting the roots and sprouts of all afflictions, like water being pure and not turbid, able to eliminate all burning sufferings, able to eliminate the thirst of greed and love, being deep and wide and difficult to cross, like water irrigating and filling both high and low places, able to eliminate all bonds and defilements.
『What is meant by the Bodhisattva (Bodhisattva) being like flowing water?
溉潤赴下？生長草木而各滋茂；菩薩亦復如是，以諸功德如水溉下，流潤微善亦令增長，是名菩薩如水流注溉潤赴下。
「云何名菩薩能生眾生善芽種子？如水能潤草木、叢林，悉得生長；菩薩以禪定水澆潤覺意、正直道支令得增長，漸漸長養成一切智樹，是名菩薩能生善牙種子。以若干種諸佛法果利益眾生，菩薩摩訶薩亦復如是，以清凈法增長流潤，是名菩薩能生善牙種子。
「云何名菩薩欣樂敬信？如水自濕，亦能濕彼；菩薩亦復如是，身自恭敬信樂，亦能令他恭敬信樂，是名菩薩恭敬信樂。
「云何名菩薩浸爛一切煩惱根牙？譬如大水能浸草木根牙令使爛壞；菩薩摩訶薩亦復如是，修禪定水浸煩惱根牙令悉爛壞，乃至結使、習氣、垢穢悉皆無餘，是名菩薩浸爛一切煩惱根芽。
「云何名菩薩如水清凈不濁？水之體性常恒不濁；菩薩摩訶薩亦復如是，體性不濁。云何菩薩體性不濁？結使、貪慾、瞋恚、愚癡悉斷無餘，善護諸根清凈如水，是名菩薩如水清凈不濁。
「云何名菩薩除滅一切熾熱之患？譬如夏月，以水洗浴身則清涼；菩薩亦復如是，能以法水除煩惱熱，是名菩薩除滅一切熾熱之患。
「云何名菩薩能除貪慾愛心之渴？譬諸泉水能除人渴；菩薩摩訶薩亦復如是，能
【現代漢語翻譯】 現代漢語譯本 如何稱之為菩薩如水流注，灌溉赴下？如同水灌溉滋養草木，使其生長茂盛；菩薩也是如此，以諸種功德如同水一樣灌溉，即使是微小的善行也能使其增長，這便是菩薩如水流注，灌溉赴下。
如何稱之為菩薩能生眾生善芽種子？如同水能滋潤草木、叢林，使其都能生長；菩薩以禪定之水澆灌滋潤覺意（bodhyanga，菩提的組成部分）、正直道支（aryamarga，八正道），使其得以增長，漸漸長養成一切智樹（sarvajna-jnana，佛陀的智慧），這便是菩薩能生善芽種子。以各種諸佛法果利益眾生，菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）也是如此，以清凈之法增長流潤，這便是菩薩能生善芽種子。
如何稱之為菩薩欣樂敬信？如同水自身濕潤，也能濕潤其他事物；菩薩也是如此，自身恭敬信樂，也能令他人恭敬信樂，這便是菩薩恭敬信樂。
如何稱之為菩薩浸爛一切煩惱根牙？譬如大水能浸泡草木的根和芽，使其腐爛損壞；菩薩摩訶薩也是如此，修習禪定之水浸泡煩惱的根和芽，使其全部腐爛損壞，乃至結使（bandhana，煩惱的束縛）、習氣（vasana，長期養成的習慣）、垢穢（mala，污垢）都完全沒有剩餘，這便是菩薩浸爛一切煩惱根芽。
如何稱之為菩薩如水清凈不濁？水的體性常常是清澈不渾濁的；菩薩摩訶薩也是如此，體性不渾濁。如何是菩薩體性不濁？結使、貪慾（raga，貪婪）、瞋恚（dvesha，憎恨）、愚癡（moha，迷惑）全部斷除沒有剩餘，善於守護諸根，清凈如水，這便是菩薩如水清凈不濁。
如何稱之為菩薩除滅一切熾熱之患？譬如在夏天，用水洗浴身體就會感到清涼；菩薩也是如此，能以法水去除煩惱的熾熱，這便是菩薩除滅一切熾熱之患。
如何稱之為菩薩能除貪慾愛心之渴？譬如泉水能解除人的口渴；菩薩摩訶薩也是如此，能
【English Translation】 English version How is it called that a Bodhisattva flows downwards like water, irrigating and heading downwards? Just as water irrigates and nourishes plants and trees, causing them to grow luxuriantly; so too, the Bodhisattva, with various merits like water irrigating downwards, even the slightest good deeds are made to grow. This is called a Bodhisattva flowing downwards like water, irrigating and heading downwards.
How is it called that a Bodhisattva can generate seeds of good sprouts in sentient beings? Just as water can moisten plants, trees, and forests, allowing them all to grow; the Bodhisattva uses the water of dhyana (meditation) to irrigate and nourish the bodhyangas (constituents of enlightenment) and the aryamarga (Noble Eightfold Path), causing them to grow, gradually developing into the tree of sarvajna-jnana (all-knowing wisdom). This is called a Bodhisattva being able to generate seeds of good sprouts. With various fruits of the Buddhadharma benefiting sentient beings, the Bodhisattva-Mahasattva (great Bodhisattva) is also like this, increasing and flowing with pure Dharma. This is called a Bodhisattva being able to generate seeds of good sprouts.
How is it called that a Bodhisattva rejoices in respect and faith? Just as water is self-wetting and can also wet others; so too, the Bodhisattva, being respectful and faithful himself, can also cause others to be respectful and faithful. This is called a Bodhisattva being respectful and faithful.
How is it called that a Bodhisattva soaks and rots all the roots and sprouts of afflictions? Just as great water can soak the roots and sprouts of plants and trees, causing them to rot and be damaged; so too, the Bodhisattva-Mahasattva, cultivating the water of dhyana (meditation), soaks the roots and sprouts of afflictions, causing them all to rot and be damaged, even to the point that bandhanas (bonds of affliction), vasanas (habitual tendencies), and malas (impurities) are all completely eliminated without remainder. This is called a Bodhisattva soaking and rotting all the roots and sprouts of afflictions.
How is it called that a Bodhisattva is like water, pure and unpolluted? The nature of water is always clear and unpolluted; so too, the Bodhisattva-Mahasattva is unpolluted in nature. How is the Bodhisattva unpolluted in nature? Bandhanas (bonds of affliction), raga (greed), dvesha (hatred), and moha (delusion) are all completely eradicated without remainder, skillfully guarding the senses, pure like water. This is called a Bodhisattva being like water, pure and unpolluted.
How is it called that a Bodhisattva eliminates all the suffering of burning heat? Just as in summer, bathing with water brings coolness to the body; so too, the Bodhisattva can use the water of Dharma to remove the burning heat of afflictions. This is called a Bodhisattva eliminating all the suffering of burning heat.
How is it called that a Bodhisattva can remove the thirst of greed and attachment? Just as springs of water can quench people's thirst; so too, the Bodhisattva-Mahasattva can
以法水悉除眾生五欲之渴，是名菩薩能除貪慾愛心之渴。
「云何名菩薩深廣難渡？禪定智水，一切眾魔及諸外道無能度者，是名菩薩深廣難度。
「云何名菩薩如水澆溉高下皆滿？菩薩亦復如是，于善惡眾生以法水普潤令不苦惱，是名菩薩如水澆溉高下皆滿。
「云何名菩薩能除一切諸結塵垢？菩薩以禪定水淹灑六塵，諸根清凈，色、聲不染，是名菩薩能除一切諸結塵垢。
「善男子！具此十事是名菩薩譬如大水。
「善男子！菩薩復有十法譬如大火。何等為十？能燒一切結使之薪、能成熟一切佛法、能幹煩惱淤泥、如炬火聚、如火照明、能令驚怖、能令安慰、若有利養與眾共之、為人供養、人不敢輕。
「云何名菩薩能燒一切結使之薪？如火能燒草木及諸叢林；菩薩亦爾，以智慧火能燒煩惱、結使叢林，是名菩薩能燒一切結使之薪。
「云何名菩薩如火能成熟一切諸物？菩薩亦復如是，以智慧火悉能成熟一切佛法、堅固不壞，是名菩薩成熟一切佛法。
「云何名菩薩能幹煩惱淤泥？如火能幹濕物；菩薩亦爾，能以智火干有漏淤泥，是名菩薩能幹煩惱淤泥。
「云何名菩薩如炬火聚？若人為寒所逼，得火則除；菩薩亦復如是，見諸眾生為于煩惱寒苦所逼，
【現代漢語翻譯】 現代漢語譯本：以佛法的甘露，完全消除眾生對五欲的渴求，這被稱為菩薩能夠去除貪慾和愛戀之心所產生的渴求。
『怎樣稱為菩薩深廣難渡？禪定和智慧之水，一切眾魔（各種障礙修行的魔事）以及所有外道（不信奉佛教的修行者）都無法渡過，這稱為菩薩深廣難渡。
『怎樣稱為菩薩像水澆灌一樣，無論高處低處都能充滿？菩薩也是這樣，對於善良和邪惡的眾生，都用佛法的甘露普遍滋潤，使他們不再感到痛苦和煩惱，這稱為菩薩像水澆灌一樣，無論高處低處都能充滿。
『怎樣稱為菩薩能夠去除一切煩惱的塵垢？菩薩用禪定的水洗滌六塵（色、聲、香、味、觸、法），使六根（眼、耳、鼻、舌、身、意）清凈，不受外在的色、聲等所污染，這稱為菩薩能夠去除一切煩惱的塵垢。
『善男子！具備這十種特性，就稱為菩薩譬如大水。
『善男子！菩薩還有十種特性譬如大火。哪十種呢？能夠焚燒一切煩惱結使的柴薪、能夠使一切佛法成熟、能夠曬乾煩惱的淤泥、如同火炬一樣聚集、如同火光一樣照明、能夠使人驚恐、能夠使人感到安慰、如果獲得利益就與大眾共同分享、為人所供養、人們不敢輕視。
『怎樣稱為菩薩能夠焚燒一切煩惱結使的柴薪？如同火能夠焚燒草木和各種叢林；菩薩也是這樣，用智慧的火焰能夠焚燒煩惱和結使的叢林，這稱為菩薩能夠焚燒一切煩惱結使的柴薪。
『怎樣稱為菩薩像火一樣能夠使一切事物成熟？菩薩也是這樣，用智慧的火焰完全能夠使一切佛法成熟、堅固而不壞，這稱為菩薩能夠使一切佛法成熟。
『怎樣稱為菩薩能夠曬乾煩惱的淤泥？如同火能夠曬乾潮濕的物體；菩薩也是這樣，能夠用智慧的火焰曬乾有漏（有煩惱）的淤泥，這稱為菩薩能夠曬乾煩惱的淤泥。
『怎樣稱為菩薩如同火炬一樣聚集？如果有人被寒冷所逼迫，得到火就能消除寒冷；菩薩也是這樣，看到眾生被煩惱的寒冷和痛苦所逼迫，
【English Translation】 English version: Using the water of Dharma to completely eliminate the thirst of sentient beings for the five desires, this is called a Bodhisattva being able to remove the thirst arising from greed and attachment.
'What is called a Bodhisattva being deep, vast, and difficult to cross? The water of Dhyana (meditative absorption) and wisdom, which all demons (various hindrances to practice) and all heretics (those who do not believe in Buddhism) are unable to cross, this is called a Bodhisattva being deep, vast, and difficult to cross.
'What is called a Bodhisattva being like water that irrigates and fills both high and low places? A Bodhisattva is also like this, universally irrigating both good and evil beings with the water of Dharma, causing them to no longer feel pain and affliction, this is called a Bodhisattva being like water that irrigates and fills both high and low places.
'What is called a Bodhisattva being able to remove all the dust and defilements of afflictions? A Bodhisattva uses the water of Dhyana to wash away the six dusts (form, sound, smell, taste, touch, and dharma), making the six roots (eye, ear, nose, tongue, body, and mind) pure, and not being defiled by external form, sound, etc., this is called a Bodhisattva being able to remove all the dust and defilements of afflictions.
'Good man! Possessing these ten characteristics is called a Bodhisattva being like great water.
'Good man! A Bodhisattva also has ten characteristics that are like great fire. What are the ten? Being able to burn the firewood of all afflictions and fetters, being able to ripen all Buddha-dharmas, being able to dry up the mud of afflictions, being like a gathering of torches, being like fire illuminating, being able to cause fear, being able to bring comfort, sharing benefits with the masses if they are obtained, being offered to by people, and people not daring to despise.
'What is called a Bodhisattva being able to burn the firewood of all afflictions and fetters? Just as fire can burn grass, trees, and various forests; a Bodhisattva is also like this, using the fire of wisdom to burn the forests of afflictions and fetters, this is called a Bodhisattva being able to burn the firewood of all afflictions and fetters.
'What is called a Bodhisattva being like fire that can ripen all things? A Bodhisattva is also like this, being completely able to ripen all Buddha-dharmas with the fire of wisdom, making them firm and indestructible, this is called a Bodhisattva ripening all Buddha-dharmas.
'What is called a Bodhisattva being able to dry up the mud of afflictions? Just as fire can dry wet things; a Bodhisattva is also like this, being able to dry up the muddy mire of outflows (with afflictions) with the fire of wisdom, this is called a Bodhisattva being able to dry up the mud of afflictions.
'What is called a Bodhisattva being like a gathering of torches? If someone is oppressed by the cold, they can eliminate the cold by obtaining fire; a Bodhisattva is also like this, seeing sentient beings oppressed by the cold and suffering of afflictions,
菩薩以智慧火能令悉暖，是名菩薩如炬火聚。
「云何名菩薩如火照明？譬如有人在雪山頂然大炬火，周匝百里及二百里皆悉照明；菩薩摩訶薩亦復如是，于無明山頂然智慧火聚，于百千世界皆得照明，是名菩薩如火照明。
「云何名菩薩能令驚怖？譬如獐、鹿、虎、豹見火驚恐，皆悉遠走；若天、若魔及魔眷屬、見菩薩智火威德皆悉遠走，是名菩薩能令驚怪。
「云何名菩薩能令安慰？譬如有人在曠野黑闇中迷失方所，遙見火聚便往趣之，或值聚落、放牧人處，得到彼已，恐怖悉除，心得安慰；菩薩摩訶薩亦復如是，眾生於生死曠野黑闇之中迷失方所，遙見菩薩火聚而往趣之，到已，煩惱、怖畏悉得消除，是名菩薩能令安慰。
「云何名菩薩利養與眾共有？譬如大火，能令王、若王等、旃陀羅、男、女等悉得火熅；菩薩摩訶薩亦復如是，與一切眾生——王、若王等、若旃陀羅、男、女等——以智慧火消煩惱冰，悉令得熅，是名菩薩利養與眾共有。
「云何名菩薩為人供養？譬如大火，剎利、婆羅門、城邑、聚落悉皆供養；菩薩摩訶薩亦復如是，為天、人、阿修羅及魔眷屬悉皆恭敬供養如世尊像、是名菩薩為人供養。
「云何名菩薩人不敢輕？譬如有人得一少火，以能燒故，心
【現代漢語翻譯】 現代漢語譯本 菩薩以智慧之火能夠使一切都感到溫暖，這就是菩薩如同燃燒的火炬。
『怎樣稱為菩薩如同火光照明？譬如有人在雪山頂上點燃巨大的火炬，周圍百里乃至二百里都能照亮；菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）也是這樣，在無明（ignorance）之山頂燃起智慧的火焰，能夠照亮成百上千的世界，這就是菩薩如同火光照明。
『怎樣稱為菩薩能夠令人驚怖？譬如獐、鹿、虎、豹見到火就驚恐，都遠遠逃走；如果天（deva）、魔（mara）以及魔的眷屬，見到菩薩智慧之火的威德，也都遠遠逃走，這就是菩薩能夠令人驚怪。
『怎樣稱為菩薩能夠令人安慰？譬如有人在曠野黑暗中迷失方向，遠遠看見火堆就前往靠近，或者遇到村落、放牧人的地方，到達那裡后，恐怖全都消除，內心得到安慰；菩薩摩訶薩也是這樣，眾生在生死曠野的黑暗之中迷失方向，遠遠看見菩薩的火堆就前往靠近，到達后，煩惱、怖畏全都得以消除，這就是菩薩能夠令人安慰。
『怎樣稱為菩薩的利益供養與大眾共有？譬如大火，能夠讓國王、或者與國王同等的人、旃陀羅（candala，印度種姓制度中最低等級的人）、男人、女人等都得到火的溫暖；菩薩摩訶薩也是這樣，與一切眾生——國王、或者與國王同等的人、或者旃陀羅、男人、女人等——用智慧之火消除煩惱的寒冰，使他們都得到溫暖，這就是菩薩的利益供養與大眾共有。
『怎樣稱為菩薩為人供養？譬如大火，剎帝利（kshatriya，古印度社會第二等級，武士和統治者）、婆羅門（brahmana，古印度社會最高等級，祭司）、城邑、村落都加以供養；菩薩摩訶薩也是這樣，為天（deva）、人（human）、阿修羅（asura，一種神道生物）以及魔的眷屬都恭敬供養，如同供養世尊的形象，這就是菩薩為人供養。
『怎樣稱為菩薩不被人輕視？譬如有人得到一點點火，因為它能夠燃燒，心中...
【English Translation】 English version A Bodhisattva, with the fire of wisdom, can bring warmth to all; this is called a Bodhisattva like a blazing fire.
『What is called a Bodhisattva like a fire illuminating? For example, if someone lights a great torch on the summit of a snow mountain, it illuminates hundreds or even two hundred miles around; a Bodhisattva Mahasattva (great being) is also like this, igniting the fire of wisdom on the summit of the mountain of ignorance, illuminating hundreds of thousands of worlds; this is called a Bodhisattva like a fire illuminating.
『What is called a Bodhisattva capable of causing fear? For example, deer, elk, tigers, and leopards, upon seeing fire, are frightened and flee far away; if devas (gods), maras (demons), and the retinues of maras see the majestic power of the Bodhisattva's fire of wisdom, they also flee far away; this is called a Bodhisattva capable of causing amazement.
『What is called a Bodhisattva capable of bringing comfort? For example, if someone is lost in the darkness of a wilderness, upon seeing a fire in the distance, they approach it, or they encounter a village or a place where shepherds are; having arrived there, all fear is eliminated, and their heart finds comfort; a Bodhisattva Mahasattva is also like this; beings, lost in the darkness of the wilderness of birth and death, upon seeing the Bodhisattva's fire in the distance, approach it; having arrived, afflictions and fears are all eliminated; this is called a Bodhisattva capable of bringing comfort.
『What is called a Bodhisattva sharing benefits and offerings with all? For example, a great fire can allow kings, those equal to kings, candalas (outcastes), men, women, and others to all receive the warmth of the fire; a Bodhisattva Mahasattva is also like this, sharing with all beings—kings, those equal to kings, candalas, men, women, and others—the fire of wisdom to melt the ice of afflictions, allowing them all to receive warmth; this is called a Bodhisattva sharing benefits and offerings with all.
『What is called a Bodhisattva being offered to by people? For example, a great fire is offered to by kshatriyas (warriors), brahmanas (priests), cities, and villages; a Bodhisattva Mahasattva is also like this, being respectfully offered to by devas (gods), humans, asuras (demi-gods), and the retinues of maras (demons), just like offering to the image of the World Honored One; this is called a Bodhisattva being offered to by people.
『What is called a Bodhisattva not being looked down upon by people? For example, if someone obtains a small amount of fire, because it is capable of burning, in their heart...
不敢輕；菩薩摩訶薩亦復如是，初發一念之善未有大力，天、人、阿修羅及魔眷屬無能敢輕者。何以故？是人不久當坐道場成阿耨多羅三藐三菩提，是名菩薩人不敢輕。
「善男子！具此十事是名菩薩譬如大火。
「善男子！菩薩復有十法猶如虛空。何等為十？廣大無礙、寂滅無相、無邊空智、無邊空慧、廣大如法界、知一切法、相如虛空、一切法不住、出過一切形相、出過一切思議量數。善男子！具此十事是名菩薩猶如虛空。
「善男子！菩薩復有十法心如虛空。何等為十？若心所喜樂亦不著、心不喜樂亦不瞋，於色、聲、香、味、觸亦不著、不瞋，乃至於一切法亦不著、不瞋，于利衰、譭譽、稱譏、苦樂，於此四法亦不著、不瞋。善男子！具此十事是名菩薩心如虛空。
「善男子！菩薩復有十法猶如滿月。何等為十？能使一切眾生得清涼樂、見者愛樂、能使善法日日漸增、能令惡法日日損減、如月盛滿、體相勝妙體性清凈、得無上乘、常自莊嚴、得法喜樂、乘第一乘有大神通威德自在。
「云何名菩薩能與一切眾生作清涼樂？如月天子初出之時，悉與眾生清凈快樂，而眾樂觀，心無疲厭；菩薩之月亦復如是，除其煩惱鬱蒸之熱，皆令眾生得清涼樂，歡喜愛樂，是名菩薩能與一切眾
【現代漢語翻譯】 現代漢語譯本 不敢輕視；菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）也是這樣，最初生起一念善心時力量還很小，但天、人、阿修羅（asura，一種神道生物）以及魔的眷屬都沒有誰敢輕視他。為什麼呢？因為這個人不久將坐在菩提道場成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），這叫做菩薩讓人不敢輕視。
『善男子！具備這十種特質，就叫做菩薩，譬如大火。』
『善男子！菩薩還有十種特質，猶如虛空。哪十種呢？廣大無礙、寂滅無相、無邊空智、無邊空慧、廣大如法界、知一切法、相如虛空、一切法不住、出過一切形相、出過一切思議量數。善男子！具備這十種特質，就叫做菩薩，猶如虛空。』
『善男子！菩薩還有十種特質，心如虛空。哪十種呢？對於心中所喜好的也不執著，對於心中不喜好的也不嗔恨，對於色、聲、香、味、觸也不執著、不嗔恨，乃至對於一切法也不執著、不嗔恨，對於利、衰、毀、譽、稱、譏、苦、樂，對於這四種法也不執著、不嗔恨。善男子！具備這十種特質，就叫做菩薩，心如虛空。』
『善男子！菩薩還有十種特質，猶如滿月。哪十種呢？能使一切眾生得到清涼的快樂，見到的人都喜愛，能使善法日日增長，能使惡法日日減少，如月亮盛滿，體相殊勝美妙，體性清凈，得到無上乘，常常自我莊嚴，得到法喜之樂，乘坐第一乘，有大神力神通威德自在。』
『怎樣叫做菩薩能給予一切眾生清涼的快樂呢？如月亮剛出來的時候，給予一切眾生清凈的快樂，大家都歡喜觀看，心中沒有疲倦厭煩；菩薩的月亮也是這樣，除去眾生煩惱的鬱悶之熱，都令眾生得到清涼的快樂，歡喜愛樂，這就叫做菩薩能給予一切眾
【English Translation】 English version One should not be disrespectful; a Bodhisattva Mahasattva (bodhisattva mahāsattva, a great Bodhisattva) is also like this. When a single thought of goodness first arises, it does not yet have great power, but gods, humans, asuras (asura, a type of divine being), and the retinues of demons dare not be disrespectful. Why? Because this person will soon sit at the Bodhi-tree platform and attain Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed complete and perfect enlightenment). This is called a Bodhisattva whom people dare not disrespect.
'Good man! Possessing these ten qualities is called a Bodhisattva, like a great fire.'
'Good man! A Bodhisattva also has ten qualities, like space. What are the ten? Vast and unobstructed, still and without form, boundless wisdom of emptiness, boundless knowledge of emptiness, vast as the Dharma realm, knowing all dharmas, form like space, all dharmas do not abide, transcending all forms and appearances, transcending all thoughts and measurements. Good man! Possessing these ten qualities is called a Bodhisattva, like space.'
'Good man! A Bodhisattva also has ten qualities, the mind like space. What are the ten? Not attached to what the mind likes, not angry at what the mind dislikes, not attached to or angry at form, sound, smell, taste, touch, and even not attached to or angry at all dharmas, not attached to or angry at gain, loss, defamation, praise, honor, ridicule, suffering, and joy. Good man! Possessing these ten qualities is called a Bodhisattva, the mind like space.'
'Good man! A Bodhisattva also has ten qualities, like a full moon. What are the ten? Able to give all beings cool joy, loved by those who see it, able to make good dharmas increase day by day, able to make evil dharmas decrease day by day, like the moon at its fullest, with a superior and wonderful form, a pure nature, attaining the unsurpassed vehicle, constantly adorning oneself, attaining the joy of Dharma, riding the foremost vehicle, having great spiritual powers, majestic virtue, and freedom.'
'How is it called that a Bodhisattva can give all beings cool joy? Like the moon god when it first appears, giving all beings pure joy, and everyone joyfully watches, without weariness or fatigue in their minds; the Bodhisattva's moon is also like this, removing the heat of vexations and oppression, causing all beings to attain cool joy, joyful love, this is called a Bodhisattva being able to give all beings'
生作清涼樂。
「云何名菩薩見者愛樂？如月初出，眾生喜見利喜快樂；菩薩之月亦復如是，初出之時，眾生喜見，無不悅樂，諸根寂定，如水澄清，威儀具足，是名菩薩見者愛樂。
「云何名菩薩能使善法日日增長？如月初出，日日圓滿；菩薩之月亦復如是，從初發心漸漸增長，乃至菩提坐道樹下功德滿足，是名菩薩能使善法日日增長。
「云何名菩薩能令惡法日日損減？譬如黑月，圓滿光明以漸損減，至月盡時光明悉滅，隱蔽不現；菩薩一切眾惡次第漸滅，乃至菩提悉皆除盡，是名菩薩能令惡法日日損減。
「云何名菩薩如月盛滿？如從月初至盛滿時，眾所瞻仰，剎利、婆羅門、城邑、聚落、一切男女無不稱讚；菩薩之月亦復如是，常為天、人、一切眾生皆悉稱讚，是名菩薩如月盛滿。
「云何名菩薩體相清凈？如月天子身相清凈，是本業果報；菩薩摩訶薩亦復如是，無垢清凈從化而生，不由父母精氣而生，從法而生，是名菩薩體相清凈。
「云何名菩薩得無上乘？如月天子乘于凈乘照四天下；菩薩摩訶薩亦復如是，乘于大乘，能使無量百千萬億世界眾生悉皆照明，是名菩薩得無上乘。
「云何名菩薩常自莊嚴？如月天子華鬘顯現；菩薩摩訶薩亦復如是，常以功德瓔
【現代漢語翻譯】 現代漢語譯本： 生於清涼的喜樂之中。
『什麼叫做菩薩為人們所喜愛和愛樂？就像新月升起，眾生喜悅地看到它，感到快樂；菩薩之月也是如此，初次出現時，眾生喜悅地看到，沒有不感到快樂的，諸根寂靜安定，如同水澄清，威儀具足，這叫做菩薩為人們所喜愛和愛樂。』
『什麼叫做菩薩能使善法日日增長？就像新月升起，日日圓滿；菩薩之月也是如此，從初發心漸漸增長，乃至菩提（bodhi，覺悟）坐道樹下功德滿足，這叫做菩薩能使善法日日增長。』
『什麼叫做菩薩能令惡法日日損減？譬如黑月，圓滿光明逐漸損減，至月末時光明全部滅盡，隱藏不現；菩薩一切眾惡次第漸滅，乃至菩提全部除盡，這叫做菩薩能令惡法日日損減。』
『什麼叫做菩薩如月盛滿？如從月初至盛滿時，眾人所瞻仰，剎利（Kshatriya，印度種姓制度中的第二等級，武士階層）、婆羅門（Brahmin，印度種姓制度中的第一等級，祭司階層）、城邑、聚落、一切男女無不稱讚；菩薩之月也是如此，常為天、人、一切眾生皆悉稱讚，這叫做菩薩如月盛滿。』
『什麼叫做菩薩體相清凈？如月天子身相清凈，這是本業的果報；菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）也是如此，無垢清凈從化生而出，不由父母精氣而生，從法而生，這叫做菩薩體相清凈。』
『什麼叫做菩薩得無上乘？如月天子乘坐清凈之乘照耀四天下；菩薩摩訶薩也是如此，乘坐大乘，能使無量百千萬億世界眾生全部得到照明，這叫做菩薩得無上乘。』
『什麼叫做菩薩常自莊嚴？如月天子以華鬘顯現；菩薩摩訶薩也是如此，常以功德瓔
【English Translation】 English version: Born into the joy of coolness.
'What is it called that Bodhisattvas (菩薩) are loved and cherished by those who see them? Just as when the new moon rises, beings joyfully behold it and feel happy; so too is the moon of the Bodhisattva. When it first appears, beings joyfully behold it, and there is none who does not feel delighted. Their senses are tranquil and settled, like clear water, and their demeanor is complete. This is called the Bodhisattva being loved and cherished by those who see them.'
'What is it called that Bodhisattvas can cause good dharmas to increase day by day? Just as when the new moon rises, it becomes full day by day; so too is the moon of the Bodhisattva. From the initial arising of the aspiration for enlightenment, it gradually increases until, under the Bodhi (菩提, enlightenment) tree, merits are fulfilled. This is called the Bodhisattva being able to cause good dharmas to increase day by day.'
'What is it called that Bodhisattvas can cause evil dharmas to diminish day by day? For example, the dark moon, with its full light gradually diminishing, until at the end of the month, the light is completely extinguished, hidden and not appearing; the Bodhisattva gradually extinguishes all evil in sequence, until all is eliminated at Bodhi. This is called the Bodhisattva being able to cause evil dharmas to diminish day by day.'
'What is it called that Bodhisattvas are like the full moon? Just as from the beginning of the month to the time of fullness, it is gazed upon by all, Kshatriyas (剎利, the warrior caste in the Indian caste system), Brahmins (婆羅門, the priestly caste in the Indian caste system), cities, villages, all men and women without exception praise it; so too is the moon of the Bodhisattva, constantly praised by gods, humans, and all beings. This is called the Bodhisattva being like the full moon.'
'What is it called that Bodhisattvas have pure forms? Just as the moon deity has a pure form, this is the result of past karma; so too are Bodhisattva-Mahāsattvas (菩薩摩訶薩, great Bodhisattvas), without defilement, pure, born from transformation, not born from the essence of parents, but born from the Dharma. This is called the Bodhisattva having a pure form.'
'What is it called that Bodhisattvas attain the unsurpassed vehicle? Just as the moon deity rides on a pure vehicle, illuminating the four continents; so too are Bodhisattva-Mahāsattvas, riding on the Great Vehicle, able to illuminate countless hundreds of thousands of millions of worlds of beings. This is called the Bodhisattva attaining the unsurpassed vehicle.'
'What is it called that Bodhisattvas are constantly adorned? Just as the moon deity appears with garlands of flowers; so too are Bodhisattva-Mahāsattvas, constantly adorned with merits.'
珞而自莊嚴，是名菩薩常自莊嚴。
「云何名菩薩得法喜樂？如月天子游戲五欲，心常樂著；菩薩亦復如是，遊戲諸法，心常喜樂，不染五欲，是名菩薩得法喜樂。
「云何名菩薩有大神通威德自在？如月天子有大威德；菩薩亦復如是，具諸功德、自在智慧、神通變化，隨意無礙，是名菩薩有大神通。
「善男子！具此十事是名菩薩如月天子。◎
寶云經卷第二 大正藏第 16 冊 No. 0658 寶云經
寶云經卷第三
梁扶南三藏曼陀羅仙譯
「◎善男子！菩薩復有十法名為如日。何等為十？能除無明黑闇、能令信心開敷、能令十方周匝皆暖、能令善法生長、能令有漏滅沒、能作照明、能使邪道異見蔽障不現、能令高下丘坑悉顯、能令善業皆悉得起、能令智者喜樂愚者增惡。
「云何名菩薩能除無明黑闇？譬如日出，眾闇皆息；菩薩日出能除眾生無明之闇。
「譬如日出，眾華開敷；菩薩日出，應受化者亦皆開敷。
「如日出時，周匝十方能令使暖；菩薩日出，功德、智慧令十方暖，不擾眾生。
「如日將出，見其明相知有日出；菩薩亦復如是，以智光明照諸世間，眾生則知菩薩日出。
「如日入時，諸方昏冥，眾物不現；
【現代漢語翻譯】 現代漢語譯本 以瓔珞等裝飾自己，這叫做菩薩經常用功德來莊嚴自身。
『什麼叫做菩薩獲得法喜之樂？如同月天子游戲於五欲之中，內心常常樂於執著；菩薩也像這樣，遊戲于各種佛法之中，內心常常歡喜快樂，卻不被五欲所染污，這叫做菩薩獲得法喜之樂。』
『什麼叫做菩薩具有大神通、威德和自在？如同月天子具有大威德；菩薩也像這樣，具備各種功德、自在的智慧、神通變化，隨心所欲而沒有障礙，這叫做菩薩具有大神通。』
『善男子！具備這十種特質就叫做菩薩如同月天子。』
《寶云經》卷第二 《大正藏》第16冊 No. 0658 《寶云經》
《寶云經》卷第三
梁朝扶南三藏曼陀羅仙（Mandarasena）譯
『善男子！菩薩又有十種特質，可以比作太陽。是哪十種呢？能消除無明（avidyā）的黑暗、能使信心開放增長、能使十方世界都充滿溫暖、能使善法生長、能使有漏（sāsrava）之法滅沒、能作為照明、能使邪道和異見的遮蔽不再顯現、能使高低不平的丘陵坑谷都顯現出來、能使一切善業都得以生起、能使有智慧的人喜悅，愚笨的人增加惡行。』
『什麼叫做菩薩能消除無明的黑暗？譬如太陽出來，一切黑暗都消失；菩薩如太陽般出現，能消除眾生無明的黑暗。』
『譬如太陽出來，各種花朵開放；菩薩如太陽般出現，應該被教化的人也都開放覺悟。』
『如太陽出來時，周遍十方都能使之溫暖；菩薩如太陽般出現，以功德和智慧使十方溫暖，不擾亂眾生。』
『如太陽將要出來時，見到光明之相就知道太陽要出來了；菩薩也像這樣，用智慧的光明照耀世間，眾生就知道菩薩如太陽般出現了。』
『如太陽落山時，四方昏暗，萬物不再顯現；
【English Translation】 English version Adorning oneself with ornaments, this is called a Bodhisattva constantly adorning themselves with merit.
'What is called a Bodhisattva obtaining the joy of Dharma? Like the Moon Deva (Candra-deva) enjoying the five desires, their mind is always attached to joy; the Bodhisattva is also like this, playing in all Dharmas, their mind is always joyful, but not defiled by the five desires, this is called a Bodhisattva obtaining the joy of Dharma.'
'What is called a Bodhisattva having great supernatural powers, majestic virtue, and freedom? Like the Moon Deva having great majestic virtue; the Bodhisattva is also like this, possessing all merits, free wisdom, supernatural powers and transformations, unhindered at will, this is called a Bodhisattva having great supernatural powers.'
'Good man! Possessing these ten qualities is called a Bodhisattva like the Moon Deva.'
《Bao Yun Sutra》 Volume 2 《Taisho Tripitaka》 Volume 16 No. 0658 《Bao Yun Sutra》
《Bao Yun Sutra》 Volume 3
Translated by Tripiṭaka Master Mandarasena of Funan during the Liang Dynasty
'Good man! The Bodhisattva also has ten qualities that can be likened to the sun. What are the ten? Able to eliminate the darkness of ignorance (avidyā), able to make faith open and grow, able to make the ten directions warm, able to make good Dharma grow, able to make defiled (sāsrava) dharmas disappear, able to act as illumination, able to make the obscurations of heretical paths and wrong views no longer appear, able to make high and low hills and pits all appear, able to make all good deeds arise, able to make the wise rejoice and the foolish increase evil.'
'What is called a Bodhisattva being able to eliminate the darkness of ignorance? For example, when the sun rises, all darkness ceases; the Bodhisattva, like the rising sun, can eliminate the darkness of ignorance for sentient beings.'
'For example, when the sun rises, all kinds of flowers bloom; the Bodhisattva, like the rising sun, those who should be taught also open up and awaken.'
'Like when the sun rises, it can make the ten directions warm; the Bodhisattva, like the rising sun, warms the ten directions with merit and wisdom, without disturbing sentient beings.'
'Like when the sun is about to rise, seeing the sign of light, one knows that the sun is about to rise; the Bodhisattva is also like this, illuminating the world with the light of wisdom, sentient beings know that the Bodhisattva is like the rising sun.'
'Like when the sun sets, the four directions are dark, and all things no longer appear;'
菩薩以智慧光入諸三昧，煩惱、昏冥、一切結漏悉滅不現。
「如日出時，光照閻浮提滅一切闇；菩薩智光亦能普照。
「如日出時翳諸小明，熒火之光悉不復現，而日無心翳諸小明，法相自爾；菩薩日出則翳諸異見、群邪、外道。
「如日出時，于閻浮提高、下、好、惡悉皆顯現；菩薩日出時，正道、邪道亦各差別，邪謂八邪、正謂八正。
「如日出時，田夫、耕農、諸作悉起；菩薩日出，信心眾生普皆修善。
「如日出時，善人樂見，奸盜眾生悉惡不喜；菩薩日出，賢智樂見，群邪、外道一切不喜。
「善男子！具此十事是名菩薩如日。
「善男子！菩薩復有十法譬如師子。何等為十？無所畏、不畏大眾、去終不還、能師子吼、具足辯才、樂處林野、在於山窟、摧伏大眾、具勇猛力、善能守護。
「善男子！云何無所畏？譬如師子往還出入無所忌難。何以故？不見與己等故。菩薩摩訶薩亦復如是，周旋往返無所畏難。何以故？不見與己等故。
「譬如師子不畏大眾；菩薩摩訶薩亦復如是，諸有大眾欲來講論不生畏難，心亦不高、不下。
「譬如師子心無怯弱，臨陣戰鬥而心不退，直進不還；菩薩亦爾。
「如師子吼，飛落、走伏，鮫、魚、
【現代漢語翻譯】 現代漢語譯本 菩薩以智慧之光進入各種禪定（三昧），煩惱、昏沉、一切煩惱的結縛都消滅不再顯現。
『如同太陽升起時，光明照耀閻浮提（Jambudvipa，指我們所居住的這個世界），消滅一切黑暗；菩薩的智慧之光也能普遍照耀。』
『如同太陽升起時遮蔽了其他微弱的光芒，螢火蟲的光芒完全不再顯現，而太陽並非有意遮蔽這些微弱的光芒，這是自然規律；菩薩如太陽般出現，就會遮蔽各種不同的見解、各種邪說、外道。』
『如同太陽升起時，在閻浮提，高低、好壞都完全顯現；菩薩如太陽般出現時，正道、邪道也各有差別，邪道指八邪，正道指八正。』
『如同太陽升起時，農夫、耕作者、各種勞作的人都開始行動；菩薩如太陽般出現，有信心的眾生普遍都修習善行。』
『如同太陽升起時，善良的人樂於見到，奸詐盜竊的眾生都厭惡不喜歡；菩薩如太陽般出現，賢能有智慧的人樂於見到，各種邪說、外道一切都不喜歡。
『善男子！具備這十種特性，就稱為菩薩如太陽。』
『善男子！菩薩還有十種特性，譬如獅子。哪十種呢？無所畏懼、不畏懼大眾、離去後永不退還、能夠發出獅子吼、具備充足的辯才、喜歡居住在森林曠野、安住在山洞裡、能夠摧伏大眾、具備勇猛的力量、善於守護。
『善男子！什麼叫做無所畏懼？譬如獅子來回出入，沒有任何禁忌和困難。為什麼呢？因為沒有發現與自己同等的對手。菩薩摩訶薩也是這樣，四處遊走往來，沒有畏懼和困難。為什麼呢？因為沒有發現與自己同等的對手。
『譬如獅子不畏懼大眾；菩薩摩訶薩也是這樣，如果有大眾想要來辯論，不會產生畏懼和困難，內心也不會因此而高傲或貶低自己。
『譬如獅子內心沒有怯懦，面臨戰鬥時內心不會退縮，勇往直前不後退；菩薩也是這樣。
『如獅子吼叫，飛禽走獸都會驚慌失措，蛟龍、魚鱉
【English Translation】 English version Bodhisattvas enter various Samadhis (states of meditative absorption) with the light of wisdom, and afflictions, darkness, and all bonds of defilements are extinguished and no longer appear.
'Just as when the sun rises, its light illuminates Jambudvipa (the world we live in), dispelling all darkness; the light of a Bodhisattva's wisdom can also universally illuminate.'
'Just as when the sun rises, it obscures other small lights, and the light of fireflies completely disappears, and the sun does not intentionally obscure these small lights, it is the nature of things; when a Bodhisattva arises like the sun, he obscures various differing views, all heresies, and external paths.'
'Just as when the sun rises, in Jambudvipa, high and low, good and bad, all are revealed; when a Bodhisattva arises like the sun, the right path and the wrong path are also distinguished, the wrong path referring to the Eightfold Wrong Path, and the right path referring to the Eightfold Right Path.'
'Just as when the sun rises, farmers, cultivators, and all kinds of workers begin to act; when a Bodhisattva arises like the sun, sentient beings with faith universally cultivate goodness.'
'Just as when the sun rises, good people are happy to see it, while treacherous and thieving beings all hate and dislike it; when a Bodhisattva arises like the sun, the virtuous and wise are happy to see it, while all heresies and external paths dislike it.'
'Good man! Possessing these ten qualities is called a Bodhisattva like the sun.'
'Good man! A Bodhisattva also has ten qualities, like a lion. What are the ten? Fearlessness, not fearing the assembly, never returning after leaving, being able to roar like a lion, possessing sufficient eloquence, enjoying dwelling in forests and wildernesses, abiding in mountain caves, being able to subdue the assembly, possessing courageous strength, and being skilled at guarding.'
'Good man! What is meant by fearlessness? It is like a lion going back and forth, entering and exiting without any restrictions or difficulties. Why? Because it does not see anyone equal to itself. A Bodhisattva-Mahasattva is also like this, wandering around without fear or difficulty. Why? Because he does not see anyone equal to himself.'
'Just as a lion does not fear the assembly; a Bodhisattva-Mahasattva is also like this, if there is an assembly that wants to come and debate, he will not feel fear or difficulty, and his heart will not be arrogant or belittling himself.'
'Just as a lion's heart has no timidity, when facing battle, his heart will not retreat, he will advance straight ahead and not retreat; a Bodhisattva is also like this.'
'Like a lion's roar, flying and running creatures will be terrified, dragons and fish'
龜、鱉、水性之屬潛隱水底，人、畜皆驚；菩薩亦爾，作無我師子吼，能令一切外道、野干、著我見者十方驚走。菩薩不欲令彼生其驚怖，但欲除彼我見心故，亦為化余信心眾生。
「如師子王勇猛無畏，遍觀四方心無怯弱；菩薩摩訶薩亦復如是，其行純凈，常諦觀察三昧智慧。
「譬如師子樂處林野；菩薩摩訶薩亦復如是，常樂閑獨，離於憒鬧。
「又如師子樂處山窟；菩薩亦爾，樂處禪定三昧山窟。
「譬如師子無所結縛；菩薩摩訶薩亦復如是，已悉遠離結使重擔而行無染著。
「譬如師子，無有伴黨能摧諸軍眾；菩薩摩訶薩亦復如是，獨坐道場摧伏魔眾。
「善男子！猶如師子，近聚落住能令獐、鹿不害苗稼；菩薩亦爾，隨住方面能令眾魔、一切外道不壞正法。
「善男子！具此十事是名菩薩譬如師子。
「善男子！菩薩復有十法名為善調。何等為十？菩提心堅牢、修治菩提、守護諸根、趣向正道、善持重擔、為眾生故不辭勞苦、正命自活、能除諂曲虛妄之說、幻惑悉除、心常正直。善男子！具此十事是名菩薩善調。
「善男子！菩薩復有十法名為善乘。何等為十？雖行禪定恒修空相、雖盡煩惱障而常修道、善順佛教而無所違、等觀諸法善解法界、心
【現代漢語翻譯】 現代漢語譯本： 烏龜、甲魚等水生動物潛藏在水底，人或牲畜都會感到驚慌；菩薩（Bodhisattva，覺悟的有情）也是如此，發出無我的獅子吼，能讓一切外道（non-Buddhist religious sects）、野干（jackals，比喻卑劣者）以及執著於我見的人向四面八方驚慌逃竄。菩薩並不是要讓他們感到驚慌恐懼，只是爲了去除他們執著于『我』的觀念，同時也爲了教化其他有信心的眾生。
『如同獅子王一樣勇猛無畏，環顧四方而內心毫無怯懦；菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）也是這樣，他的行為純潔清凈，經常以正念觀察禪定和智慧。
『譬如獅子喜歡居住在森林曠野；菩薩摩訶薩也是這樣，經常喜歡獨處，遠離喧囂吵鬧。
『又如獅子喜歡居住在山洞裡；菩薩也是這樣，喜歡安住在禪定三昧（samadhi，專注）的山洞裡。
『譬如獅子沒有被任何事物束縛；菩薩摩訶薩也是這樣，已經完全遠離了煩惱的束縛和重擔，從而能夠無所染著地行走。
『譬如獅子，沒有同伴也能摧毀敵人的軍隊；菩薩摩訶薩也是這樣，獨自坐在道場就能摧伏魔眾。
『善男子！猶如獅子，靠近村落居住能使獐子、鹿不損害莊稼；菩薩也是這樣，隨其居住的地方能使眾魔和一切外道不破壞正法。
『善男子！具備這十種特質就叫做菩薩如同獅子。
『善男子！菩薩還有十種法，稱為善調。是哪十種呢？菩提心（bodhicitta，覺悟之心）堅固不動搖、修習菩提之道、守護諸根（senses，感官）、趣向正道、善於承擔重任、爲了眾生而不辭勞苦、以正當的方式謀生、能夠去除諂媚虛偽的言論、徹底消除幻惑、內心常常正直。善男子！具備這十種特質就叫做菩薩善調。
『善男子！菩薩還有十種法，稱為善乘。是哪十種呢？雖然修習禪定卻恒常修習空相（emptiness，空性）、雖然斷盡了煩惱障卻常常修習道、善於順應佛教的教導而沒有違背、平等地看待諸法、善於理解法界（dharma-dhatu，法界）、內心……
【English Translation】 English version: Turtles, soft-shelled turtles, and other aquatic creatures hide deep in the water, causing alarm to people and livestock alike; similarly, a Bodhisattva (Bodhisattva, an enlightened being) roars the lion's roar of non-self, causing all non-Buddhist religious sects (non-Buddhist religious sects), jackals (jackals, a metaphor for the vile), and those attached to the view of self to flee in terror in all directions. The Bodhisattva does not intend to frighten them, but only to remove their attachment to the notion of 'self,' and also to transform other faithful beings.
'Just as the lion king is courageous and fearless, surveying all directions without any timidity in his heart; so too is the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva), whose conduct is pure and constantly observes samadhi (samadhi, concentration) and wisdom with mindfulness.
'Just as a lion enjoys dwelling in forests and wilderness; so too does the Bodhisattva-Mahasattva, who constantly enjoys solitude, away from noise and commotion.
'And just as a lion enjoys dwelling in mountain caves; so too does the Bodhisattva, who enjoys dwelling in the mountain caves of samadhi (samadhi, concentration).'
'Just as a lion is not bound by anything; so too is the Bodhisattva-Mahasattva, who has completely distanced himself from the bonds and burdens of afflictions, and thus can walk without attachment.
'Just as a lion, without companions, can destroy enemy armies; so too does the Bodhisattva-Mahasattva, who, sitting alone in the place of enlightenment, can subdue the hordes of Mara (Mara, the demon who embodies temptation).'
'Good man! Just as a lion, dwelling near villages, can prevent roe deer and deer from harming crops; so too does the Bodhisattva, who, wherever he dwells, can prevent the hordes of Mara and all non-Buddhist religious sects from destroying the true Dharma (Dharma, the teachings of Buddhism).'
'Good man! Possessing these ten qualities is called a Bodhisattva like a lion.'
'Good man! The Bodhisattva also has ten qualities called well-tamed. What are the ten? A firm and unwavering bodhicitta (bodhicitta, the mind of enlightenment), cultivating the path to enlightenment, guarding the senses (senses, sensory organs), heading towards the right path, being good at bearing heavy burdens, not shirking from hardship for the sake of sentient beings, making a living in a righteous way, being able to remove flattering and false speech, completely eliminating illusions, and having a constantly upright heart. Good man! Possessing these ten qualities is called a well-tamed Bodhisattva.'
'Good man! The Bodhisattva also has ten qualities called well-mounted. What are the ten? Although practicing meditation, he constantly cultivates the aspect of emptiness (emptiness, shunyata); although he has exhausted the obstructions of afflictions, he constantly cultivates the path; he is good at complying with the teachings of Buddhism without violating them; he regards all dharmas equally; he is good at understanding the dharma-dhatu (dharma-dhatu, the realm of dharma); his heart...'
常自卑如旃陀羅、善除憍慢貢高吾我、見法決定無有疑悔、善察諸法得決定相、善於正道不隨他教、善向菩提為世福田。善男子！具此十事是名菩薩善乘。
「善男子！菩薩復有十法譬如蓮華。何等為十？其體清凈、不著於水、不染少惡、戒香具足、修清凈行、和顏悅色、柔軟不䩕、見者皆吉、心意調熟、生已有想。
「云何不著？如蓮華生水，淤泥不染；菩薩雖生世間而不為世法所著。何以故？得方便智慧故。
「猶如蓮華，水不能染；菩薩亦爾，不為少惡之所染著。
「如蓮華生處香氣滿中；菩薩亦爾，隨所生處戒香悉滿。
「譬如蓮華隨所住處體性清凈，剎利、婆羅門、城邑、聚落之所稱讚；菩薩摩訶薩亦復如是，戒行清潔，天、人、阿修羅、夜叉、乾闥婆、迦樓羅、緊那羅、摩睺羅伽、人非人等之所稱讚，常為諸佛之所護念。
「如蓮華開敷，眾皆愛樂；菩薩摩訶薩亦復如是，和顏悅色，諸根清凈。
「譬如蓮華柔軟不䩕；菩薩如是，體性柔軟，言無粗獷。
「譬如蓮華常是吉相，乃至夢中亦名為吉、有義有吉；菩薩摩訶薩亦復如是，一切是吉。究竟必得證一切智，以是義故，名一切吉。
「譬如蓮華未開敷時不名具足，華既開敷則名清凈，一切具
【現代漢語翻譯】 現代漢語譯本： 常自卑賤如同旃陀羅（Cāṇḍāla，印度種姓制度下的賤民），善於去除驕慢貢高和我執，對於佛法有堅定的信念，沒有絲毫的懷疑和後悔，善於觀察諸法，獲得確定的認識，善於遵循正道，不隨從其他教派的教導，一心向往菩提，成為世間的福田。善男子！具備這十種品德，就叫做菩薩的善妙乘載。
『善男子！菩薩還有十種品德，如同蓮花一般。是哪十種呢？其本體清凈，不沾染於水，不沾染絲毫惡行，戒律的香氣完備具足，修習清凈的行為，面容和藹喜悅，性格柔和不粗暴，見到的人都感到吉祥，心意調伏成熟，對於眾生懷有利益的想法。
『什麼叫做不沾染呢？如同蓮花生長在水中，卻不被淤泥所污染；菩薩雖然生活在世間，卻不被世俗的法則所束縛。為什麼呢？因為獲得了方便和智慧的緣故。
『猶如蓮花，水不能夠沾染它；菩薩也是這樣，不會被絲毫的惡行所沾染。
『如同蓮花，生長的地方充滿香氣；菩薩也是這樣，無論出生在何處，戒律的香氣都充滿。
『譬如蓮花，無論生長在什麼地方，其本體都是清凈的，受到剎帝利（Kṣatriya，古印度社會中的武士和統治者階層）、婆羅門（Brāhmaṇa，古印度社會中的祭司階層）、城邑、村落的稱讚；菩薩摩訶薩也是這樣，戒行清凈，受到天、人、阿修羅（Asura，一種好戰的神靈）、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，一種天上的樂神）、迦樓羅（Garuḍa，一種金翅鳥神）、緊那羅（Kiṃnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、人以及非人等等的稱讚，常常受到諸佛的護念。
『如同蓮花開放，大家都喜愛；菩薩摩訶薩也是這樣，面容和藹喜悅，諸根清凈。
『譬如蓮花，柔軟而不粗硬；菩薩也是這樣，體性柔軟，言語沒有粗暴之處。
『譬如蓮花，常常是吉祥的象徵，乃至在夢中也認為是吉祥的、有意義的、吉利的；菩薩摩訶薩也是這樣，一切都是吉祥的。最終必定能夠證得一切智，因為這個緣故，稱為一切吉祥。
『譬如蓮花，在沒有開放的時候，不能稱為具足，蓮花開放之後，就稱為清凈，一切具足。 English version: Always humble like a Cāṇḍāla (an outcaste in the Indian caste system), good at eliminating arrogance, pride, and ego, having firm faith in the Dharma without any doubt or regret, good at observing all dharmas and attaining definite understanding, good at following the right path and not following the teachings of other sects, aspiring to Bodhi and becoming a field of merit for the world. Good man! Possessing these ten qualities is called the Bodhisattva's good vehicle.
'Good man! A Bodhisattva also has ten qualities like a lotus flower. What are the ten? Its essence is pure, it does not cling to water, it is not stained by the slightest evil, the fragrance of precepts is complete, it cultivates pure conduct, has a kind and pleasant countenance, is gentle and not harsh, those who see it feel auspicious, its mind is tamed and mature, and it has thoughts of benefiting beings.
'What is meant by not clinging? Just as a lotus flower grows in water but is not stained by mud, a Bodhisattva, although living in the world, is not attached to worldly laws. Why? Because they have obtained skillful means and wisdom.
'Just as a lotus flower cannot be stained by water, so too, a Bodhisattva is not stained by the slightest evil.
'Just as a lotus flower fills the place where it grows with fragrance, so too, a Bodhisattva, wherever they are born, is filled with the fragrance of precepts.
'For example, wherever a lotus flower grows, its essence is pure, and it is praised by Kṣatriyas (warriors and rulers in ancient Indian society), Brāhmaṇas (priests in ancient Indian society), cities, and villages; a Bodhisattva Mahāsattva is also like this, with pure conduct in precepts, praised by devas (gods), humans, Asuras (a type of warring deity), Yakṣas (a type of guardian spirit), Gandharvas (a type of celestial musician), Garuḍas (a type of mythical bird), Kiṃnaras (a type of half-human, half-bird deity), Mahoragas (a type of great serpent deity), humans, and non-humans, and is constantly protected and念 by all Buddhas.
'Just as when a lotus flower blooms, everyone loves it, so too, a Bodhisattva Mahāsattva has a kind and pleasant countenance, and their faculties are pure.
'Just as a lotus flower is soft and not stiff, so too, a Bodhisattva is gentle in nature, and their words are not coarse.
'Just as a lotus flower is always an auspicious symbol, and even in dreams it is considered auspicious, meaningful, and lucky, so too, a Bodhisattva Mahāsattva is auspicious in all ways. Ultimately, they will surely attain all-knowing wisdom, and for this reason, they are called all-auspicious.
'Just as a lotus flower is not called complete when it has not yet bloomed, but when the flower has bloomed, it is called pure and complete in all respects.'
【English Translation】 Always humble like a Cāṇḍāla (an outcaste in the Indian caste system), good at eliminating arrogance, pride, and ego, having firm faith in the Dharma without any doubt or regret, good at observing all dharmas and attaining definite understanding, good at following the right path and not following the teachings of other sects, aspiring to Bodhi and becoming a field of merit for the world. Good man! Possessing these ten qualities is called the Bodhisattva's good vehicle. 'Good man! A Bodhisattva also has ten qualities like a lotus flower. What are the ten? Its essence is pure, it does not cling to water, it is not stained by the slightest evil, the fragrance of precepts is complete, it cultivates pure conduct, has a kind and pleasant countenance, is gentle and not harsh, those who see it feel auspicious, its mind is tamed and mature, and it has thoughts of benefiting beings. 'What is meant by not clinging? Just as a lotus flower grows in water but is not stained by mud, a Bodhisattva, although living in the world, is not attached to worldly laws. Why? Because they have obtained skillful means and wisdom. 'Just as a lotus flower cannot be stained by water, so too, a Bodhisattva is not stained by the slightest evil. 'Just as a lotus flower fills the place where it grows with fragrance, so too, a Bodhisattva, wherever they are born, is filled with the fragrance of precepts. 'For example, wherever a lotus flower grows, its essence is pure, and it is praised by Kṣatriyas (warriors and rulers in ancient Indian society), Brāhmaṇas (priests in ancient Indian society), cities, and villages; a Bodhisattva Mahāsattva is also like this, with pure conduct in precepts, praised by devas (gods), humans, Asuras (a type of warring deity), Yakṣas (a type of guardian spirit), Gandharvas (a type of celestial musician), Garuḍas (a type of mythical bird), Kiṃnaras (a type of half-human, half-bird deity), Mahoragas (a type of great serpent deity), humans, and non-humans, and is constantly protected and remembered by all Buddhas. 'Just as when a lotus flower blooms, everyone loves it, so too, a Bodhisattva Mahāsattva has a kind and pleasant countenance, and their faculties are pure. 'Just as a lotus flower is soft and not stiff, so too, a Bodhisattva is gentle in nature, and their words are not coarse. 'Just as a lotus flower is always an auspicious symbol, and even in dreams it is considered auspicious, meaningful, and lucky, so too, a Bodhisattva Mahāsattva is auspicious in all ways. Ultimately, they will surely attain all-knowing wisdom, and for this reason, they are called all-auspicious. 'Just as a lotus flower is not called complete when it has not yet bloomed, but when the flower has bloomed, it is called pure and complete in all respects.'
足；菩薩摩訶薩亦復如是，慧覺開敷是名為佛。
「如蓮華開敷能令眼見快樂、香氣充滿、身觸柔軟、心得喜悅、則意受樂；菩薩摩訶薩亦復如是，智慧成熟、慧光明相，能令見時眼得清凈、聞時耳得清凈、戒香遠聞鼻得清凈、觸身供養身得清凈、思惟功德意得清凈。
「蓮華生時，生已有想；佛及菩薩、四天王等，若見菩薩出時亦皆守護，生已有想。
「善男子！具此十事是名菩薩譬如蓮華。◎
「◎善男子！菩薩復有十法名勝大心。何等為十？滿足諸波羅蜜故，名勝大心；滿足一切佛法故，名勝大心；化一切眾生故，名勝大心；成佛道樹、得阿耨多羅三藐三菩提故，名勝大心；初成正覺轉於法輪，若沙門、婆羅門、若人、若天、魔、梵所不能轉，及余世間亦不能轉，而我當轉故，名勝大心；菩薩為欲利益眾生，不但於此世界乃至無量無邊世界，悉以正法攝取眾生故，名勝大心；菩薩以智慧船，為欲度此生死大海、流轉眾生故，名勝大心；眾生無救、無依、無舍、無主，我當親友為作歸依、舍宅故，名勝大心；欲示如來威德自在，我當爲作佛師子吼、我當遊戲佛之神通，欲現龍象威儀視不回顧，欲使天、人、一切眾生無與等者，若魔與梵、沙門、婆羅門、及阿修羅無與等者故，名勝大心；
【現代漢語翻譯】 現代漢語譯本：滿足；菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）也是這樣，智慧覺悟開花綻放就叫做佛。 就像蓮花開放，能讓人眼睛看到快樂、香氣充滿、身體接觸柔軟、內心得到喜悅，從而意念感受到快樂；菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）也是這樣，智慧成熟、慧光明亮，能讓人見到時眼睛得到清凈、聽到時耳朵得到清凈、戒律的香氣遠播使鼻子得到清凈、接觸供養使身體得到清凈、思惟功德使意念得到清凈。 蓮花出生時，就有了出生的想法；佛和菩薩、四天王（Caturmahārājakāyikas，四大天王）等，如果見到菩薩出現時也都會守護，因為菩薩出生時就有了出生的想法。 善男子！具備這十種特質就叫做菩薩，就像蓮花一樣。 善男子！菩薩還有十種法，叫做殊勝大心。哪十種呢？圓滿諸波羅蜜（Pāramitā，到彼岸）的緣故，叫做殊勝大心；圓滿一切佛法的緣故，叫做殊勝大心；教化一切眾生的緣故，叫做殊勝大心；成就佛道樹、得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的緣故，叫做殊勝大心；初次成就正覺而轉動法輪，不是沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）、人、天、魔、梵所能轉動的，以及其他世間也不能轉動的，而我應當轉動它，所以叫做殊勝大心；菩薩爲了利益眾生，不單單在這個世界，乃至無量無邊的世界，都用正法來攝取眾生，所以叫做殊勝大心；菩薩用智慧之船，爲了度過這生死大海、流轉的眾生，所以叫做殊勝大心；眾生沒有救助、沒有依靠、沒有捨棄、沒有主人，我應當做他們的親友，為他們做歸依、舍宅，所以叫做殊勝大心；想要顯示如來的威德自在，我應當做佛的獅子吼、我應當遊戲佛的神通，想要展現龍象的威儀，視而不回顧，想要使天、人、一切眾生沒有能與我相比的，即使是魔與梵、沙門、婆羅門、以及阿修羅（Asura，非天）也沒有能與我相比的，所以叫做殊勝大心；
【English Translation】 English version: Fulfillment; a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva) is also like this, the blossoming of wisdom and awakening is called Buddha. Just as the blooming of a lotus flower brings joy to the eyes, fills the air with fragrance, provides a soft touch to the body, and brings delight to the heart, thus causing the mind to experience pleasure; a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva) is also like this, with mature wisdom and radiant light, able to purify the eyes when seen, purify the ears when heard, purify the nose with the far-reaching fragrance of precepts, purify the body through contact and offerings, and purify the mind through contemplation of merits. When a lotus flower is born, it already has the thought of being born; Buddhas and Bodhisattvas, the Four Heavenly Kings (Caturmahārājakāyikas, Four Great Heavenly Kings), and others, if they see a Bodhisattva appear, will also protect him, because the Bodhisattva already has the thought of being born. Good man! Possessing these ten qualities is called a Bodhisattva, just like a lotus flower. Good man! A Bodhisattva also has ten qualities called supreme great mind. What are the ten? Because of fulfilling all the Pāramitās (Pāramitā, Perfections), it is called supreme great mind; because of fulfilling all the Buddha-dharmas, it is called supreme great mind; because of transforming all sentient beings, it is called supreme great mind; because of accomplishing the Bodhi tree and attaining Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment), it is called supreme great mind; because of turning the Dharma wheel upon first attaining perfect enlightenment, which cannot be turned by Śrāmaṇas (Śrāmaṇa, renunciates), Brāhmaṇas (Brāhmaṇa, priests), humans, gods, demons, or Brahmās, nor can it be turned by other worlds, but I shall turn it, therefore it is called supreme great mind; because the Bodhisattva, desiring to benefit sentient beings, not only in this world but also in immeasurable and boundless worlds, embraces sentient beings with the true Dharma, it is called supreme great mind; because the Bodhisattva uses the ship of wisdom to cross the ocean of birth and death and deliver wandering sentient beings, it is called supreme great mind; because sentient beings have no savior, no refuge, no abandonment, no master, I shall be their friend, providing them with refuge and shelter, it is called supreme great mind; desiring to show the majestic power and freedom of the Tathāgata, I shall roar the lion's roar of the Buddha, I shall play in the Buddha's supernatural powers, desiring to display the dignified demeanor of a dragon and elephant, looking without turning back, desiring to make gods, humans, and all sentient beings unmatched, even demons, Brahmās, Śrāmaṇas, Brāhmaṇas, and Asuras (Asura, demigods) are unmatched, therefore it is called supreme great mind;
佛大威德所化度者我欲度之，非凡小行、非粗弊行、非是難行、非下劣行故，名勝大心。善男子！具此十事是名菩薩最勝大心。
「善男子！菩薩復有十法名清凈心。何等為十？體性具足、體性不動、體性質直、無虛偽相、除諸惡行、不發聲聞心、不發辟支佛心、不自為己結使垢障而修功德、少恩尚憶況復大恩而不念報、施恩於人而不自恃。
「言行相應，終不謬失，不隱己過、不譏他短，菩薩終不外現軟語而心懷恨，亦不顰蹙、瞋色卒暴令惱眾生。自無諍心，亦不令他而起于諍，不作兩舌破壞斗亂於人。
「身常恭敬，所言真實，言行相稱，作業皆善，于如來法不說過惡。云何不說過惡？菩薩發菩提心，剃除鬚髮，被著法服，如來法中而得出家，不畏王故出家、不畏王臣故出家、不作盜賊故出家、不負債故出家、不怖畏故出家、不為邪命故出家，信心故出家。得出家已，恒求善法、親近善友、隨順善友，于善知識所聽受善法，聞法修行，心不憍慢，終不顛倒、妄取於法。為除顛倒令入正道，入正道已便得正見，得正見已去阿耨多羅三藐三菩提不遠。
「善男子！具此十事是名菩薩清凈心。
「善男子！菩薩復有十法名深信不疑。何等為十？信如來身密、信如來口密、信如來意密、信
【現代漢語翻譯】 現代漢語譯本：佛陀以大威德所化度的人，我想要度化他們，因為我所行持的不是凡庸的小行、不是粗糙低劣的行、不是難以實行的行、也不是低下卑劣的行，所以名為殊勝的大心。善男子！具備這十種特質，就稱為菩薩最殊勝的大心。
「善男子！菩薩又有十種法，名為清凈心。是哪十種呢？體性具足、體性不動、體性質直、沒有虛偽的表象、去除各種惡行、不發起聲聞乘的心、不發起辟支佛乘的心、不爲了自己的煩惱和業障而修功德、即使是微小的恩惠也念念不忘，更何況是巨大的恩惠而不思回報、施恩惠於他人而不自恃。
言語和行為一致，始終不會有差錯，不隱瞞自己的過失、不譏諷他人的缺點，菩薩始終不會表面上說柔軟的話語而內心懷有怨恨，也不會皺眉頭、發怒，突然暴躁而惱亂眾生。自己沒有爭鬥的心，也不會使他人產生爭鬥，不做兩面派，破壞和擾亂他人。
身體常常恭敬，所說的話真實，言語和行為相稱，所做的事業都善良，對於如來的教法不說過失和惡語。怎樣才是不說如來教法的過失和惡語呢？菩薩發菩提心，剃除鬚髮，穿上法服，在如來的教法中出家，不是因為害怕國王而出家、不是因為害怕國王的臣子而出家、不是因為做過盜賊而出家、不是因為欠債而出家、不是因為恐懼而出家、不是爲了不正當的謀生而出家，而是因為信心而出家。出家之後，恒常尋求善法、親近善友、隨順善友，在善知識那裡聽受善法，聽聞佛法后努力修行，內心不驕傲自滿，始終不顛倒錯亂、錯誤地理解佛法。爲了去除顛倒的知見，使眾生進入正道，進入正道后便能得到正確的見解，得到正確的見解后，距離阿耨多羅三藐三菩提（無上正等正覺）就不遠了。
「善男子！具備這十種特質，就稱為菩薩的清凈心。
「善男子！菩薩又有十種法，名為深信不疑。是哪十種呢？深信如來的身密、深信如來的口密、深信如來的意密、深信...
【English Translation】 English version: Those whom the Buddha wishes to liberate through his great power and virtue, I also wish to liberate. This is because what I practice is not ordinary small practices, not coarse and inferior practices, not difficult practices, and not low and base practices. Therefore, it is called the supreme great mind. Good man! Possessing these ten qualities is called the Bodhisattva's most supreme great mind.
「Good man! Furthermore, a Bodhisattva has ten qualities called pure mind. What are the ten? Complete in essence, unwavering in essence, upright in essence, without false appearances, eliminating all evil deeds, not generating the mind of a Śrāvaka (Hearer), not generating the mind of a Pratyekabuddha (Solitary Buddha), not cultivating merit for one's own afflictions and obscurations, remembering even small kindnesses, let alone great kindnesses without thinking of repaying them, bestowing kindness on others without being arrogant.
Words and actions are consistent, never mistaken, not concealing one's own faults, not criticizing others' shortcomings. A Bodhisattva never outwardly shows soft words while harboring resentment in his heart, nor does he frown, become angry, or suddenly become violent, causing distress to sentient beings. One has no contentious mind oneself, nor does one cause others to become contentious, not engaging in divisive speech, disrupting and causing strife among people.
The body is always respectful, the words spoken are truthful, words and actions are consistent, all actions are good, and one does not speak of the faults or evils of the Tathāgata's (Thus Come One's) Dharma. How does one not speak of faults or evils? A Bodhisattva generates the Bodhi mind (mind of enlightenment), shaves his head and beard, wears the Dharma robes, and leaves home in the Tathāgata's Dharma, not leaving home out of fear of the king, not leaving home out of fear of the king's ministers, not leaving home because one has been a thief, not leaving home because one is in debt, not leaving home out of fear, not leaving home for the sake of a dishonest livelihood, but leaving home out of faith. Having left home, one constantly seeks good Dharma, associates with good friends, follows good friends, listens to good Dharma from good teachers, practices Dharma after hearing it, and one's mind is not arrogant. One never becomes inverted or wrongly grasps the Dharma. In order to remove inversion and lead others into the right path, having entered the right path, one obtains right view, and having obtained right view, one is not far from Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).
「Good man! Possessing these ten qualities is called the Bodhisattva's pure mind.
「Good man! Furthermore, a Bodhisattva has ten qualities called deep faith without doubt. What are the ten? Believing in the secret of the Tathāgata's body, believing in the secret of the Tathāgata's speech, believing in the secret of the Tathāgata's mind, believing in...
諸菩薩所行、信菩提法、信于諸佛隨所起作皆令滿足、信諸佛出生、信諸佛一乘、信諸佛深遠音聲、信諸佛隨應眾生說法。
「云何信如來身密？信如來法身、信如來寂滅、信如來無等無量身、信如來堅固身、信如來不壞身、信如來金剛身從如實生，信知不虛誑，亦不生疑惑，是名信如來身密。
「又復思惟：『聞如來口密——現前受記、密受記、未發心受記、初發心受記——信諸佛常以四依說法、信諸佛知無失、信諸佛口無失、信諸佛如上所說言不虛妄。』何以故？諸佛已盡一切過故、離一切垢故，除一切塵、無一切熱，盡諸結業，自在無礙。心常寂滅，不濁、不穢，澄潔清凈；若使如來有身、口過則無是處。如實不虛、不妄，決了此處不生疑惑，是名信如來口密。
「菩薩又作是念：『聞如來意密，心有所作皆隨智慧，聲聞、緣覺、一切菩薩則不能了，唯除如來欲使知者。何以故？如來智海甚深難度不思議故、超過一切心意表故，無量、無邊，與虛空界等，出過一切外道占相、卜筮、咒術所知，心常如實，無有虛妄。』
「復聞菩薩為眾生故所作事業，不生疲厭、不生驚畏，志力堅實，荷負重擔，能生大欲滿足諸波羅蜜，一切佛法以漸而滿。其心無礙，無與等者，堅固精進、堅固莊嚴、
【現代漢語翻譯】 現代漢語譯本：諸菩薩所行、信菩提法（相信覺悟的法）、信于諸佛隨所起作皆令滿足、信諸佛出生、信諸佛一乘（相信諸佛唯一的教法）、信諸佛深遠音聲、信諸佛隨應眾生說法。
『云何信如來身密？信如來法身（相信如來的法身）、信如來寂滅（相信如來的寂滅）、信如來無等無量身（相信如來無與倫比、無量無邊的身）、信如來堅固身（相信如來堅固的身）、信如來不壞身（相信如來不壞的身）、信如來金剛身從如實生（相信如來的金剛身從真實中產生），信知不虛誑，亦不生疑惑，是名信如來身密。
『又復思惟：『聞如來口密——現前受記（當面授記）、密受記（秘密授記）、未發心受記（未發菩提心時授記）、初發心受記（初發菩提心時授記）——信諸佛常以四依說法（相信諸佛常以四依法說法）、信諸佛知無失（相信諸佛的智慧沒有缺失）、信諸佛口無失（相信諸佛的言語沒有缺失）、信諸佛如上所說言不虛妄（相信諸佛如上所說的話語真實不虛）。』何以故？諸佛已盡一切過故、離一切垢故，除一切塵、無一切熱，盡諸結業，自在無礙。心常寂滅，不濁、不穢，澄潔清凈；若使如來有身、口過則無是處。如實不虛、不妄，決了此處不生疑惑，是名信如來口密。
『菩薩又作是念：『聞如來意密，心有所作皆隨智慧，聲聞、緣覺、一切菩薩則不能了，唯除如來欲使知者。何以故？如來智海甚深難度不思議故、超過一切心意表故，無量、無邊，與虛空界等，出過一切外道占相、卜筮、咒術所知，心常如實，無有虛妄。』
『復聞菩薩為眾生故所作事業，不生疲厭、不生驚畏，志力堅實，荷負重擔，能生大欲滿足諸波羅蜜（能生起廣大的願望以圓滿各種波羅蜜），一切佛法以漸而滿。其心無礙，無與等者，堅固精進、堅固莊嚴、
【English Translation】 English version: The practices of all Bodhisattvas, believing in the Dharma of Bodhi (believing in the Dharma of enlightenment), believing that all Buddhas fulfill whatever they initiate, believing in the birth of all Buddhas, believing in the One Vehicle of all Buddhas (believing in the sole teaching of all Buddhas), believing in the profound voices of all Buddhas, believing that all Buddhas teach according to the needs of sentient beings.
'How to believe in the secret of the body of the Tathagata? Believing in the Dharmakaya of the Tathagata (believing in the Dharmakaya of the Tathagata), believing in the Nirvana of the Tathagata (believing in the Nirvana of the Tathagata), believing in the incomparable and immeasurable body of the Tathagata (believing in the incomparable and immeasurable body of the Tathagata), believing in the firm body of the Tathagata (believing in the firm body of the Tathagata), believing in the indestructible body of the Tathagata (believing in the indestructible body of the Tathagata), believing that the Vajra body of the Tathagata arises from reality (believing that the Vajra body of the Tathagata arises from reality), believing and knowing it is not false or deceptive, and not giving rise to doubt, this is called believing in the secret of the body of the Tathagata.'
'Furthermore, contemplate: 'Hearing the secret of the speech of the Tathagata—receiving predictions in person (receiving predictions face-to-face), receiving secret predictions (receiving secret predictions), receiving predictions before aspiring to enlightenment (receiving predictions before aspiring to Bodhicitta), receiving predictions upon first aspiring to enlightenment (receiving predictions upon first aspiring to Bodhicitta)—believing that all Buddhas always teach according to the Four Reliances (believing that all Buddhas always teach according to the Four Reliances), believing that all Buddhas know without error (believing that the wisdom of all Buddhas has no deficiencies), believing that the speech of all Buddhas is without error (believing that the speech of all Buddhas has no deficiencies), believing that the words of all Buddhas as spoken above are not false (believing that the words of all Buddhas as spoken above are true and not false).' Why? Because all Buddhas have exhausted all faults, are free from all defilements, have removed all dust, are without all heat, have exhausted all karmic bonds, and are free and unhindered. Their minds are always in Nirvana, not turbid, not impure, clear and pure; if the Tathagata had faults of body or speech, there would be no such thing. Truly not false, not deceptive, resolving this point without giving rise to doubt, this is called believing in the secret of the speech of the Tathagata.'
'A Bodhisattva further thinks: 'Hearing the secret of the mind of the Tathagata, whatever the mind does follows wisdom, which Sravakas, Pratyekabuddhas, and all Bodhisattvas cannot understand, except for those whom the Tathagata wishes to know. Why? Because the Tathagata's ocean of wisdom is extremely deep, difficult to fathom, and inconceivable, surpassing all mental conceptions, immeasurable and boundless, equal to the realm of space, exceeding all that is known by externalist divination, prognostication, and incantations, the mind is always in accordance with reality, without falsehood.'
'Furthermore, hearing that the Bodhisattva, for the sake of sentient beings, engages in activities without fatigue or fear, with firm resolve and strength, bearing heavy burdens, able to generate great desire to fulfill all the Paramitas (able to generate great aspirations to perfect all kinds of Paramitas), and gradually fulfilling all the Buddha-dharmas. Their minds are unhindered, without equal, firmly diligent, firmly adorned,'
堅固智慧、堅固誓願、不動誓願、無等誓願。何以故？稱菩提相故，以漸增廣乃至滿足，如實知之，無有虛妄，心無疑惑。
「云何能修信不疑？作是念：『從初發心乃至坐于道場得無障無礙，遍知一切法，明瞭無翳，得天眼、天耳、他心、宿命、如意足智、漏盡智，於一剎那頃悉知三世。以如是智觀眾生界，見眾生身業不善、口業不善、意業不善、誹謗賢聖、起大邪見，亦知作邪見因緣身壞命終墮大地獄；觀如是眾生身業修善、口業修善、意業修善、不謗賢聖、正見成就，以是因緣，身壞命終生於天上。』如是觀諸眾生善惡差別而作是念：『我本修菩薩道時發大誓願：若我自成菩提，亦使他成。我誓願滿足，言行真實，無有虛妄。』而於此處亦無疑惑。
「我聞如來唯有一乘，此事真實而不顛倒，無有虛妄。何以故？譬如閻浮提多諸小渚，是諸小渚皆依閻浮提住，亦同名閻浮提；如來一乘亦復如是，一切諸乘皆出大乘，是故一乘名如來大乘。亦於此中不生疑惑，如實而知，是以菩薩信如來乘。
「亦曾聞如來種種說法、種種修多羅，無不真實。何以故？如來隨所化眾生，隨問何法稱彼而答。然於此處如實能知、信受不疑。
「曾聞諸佛深遠妙聲，此事真實，心無所惑。何以故？諸天以少修
【現代漢語翻譯】 現代漢語譯本：堅固智慧（擁有牢固的智慧）、堅固誓願（擁有堅定的誓言）、不動誓願（不可動搖的誓言）、無等誓願（無與倫比的誓言）。為什麼這麼說呢？因為這與菩提（覺悟）的相一致，通過逐漸增長和擴充套件直至圓滿，如實地瞭解它，沒有虛假，心中沒有疑惑。
『如何才能修習信心而不產生懷疑呢？這樣想：『從最初發心修行，直到坐在菩提道場證得菩提，沒有障礙，沒有阻礙，遍知一切法，明瞭而沒有遮蔽，獲得天眼（能看到天界的眼睛）、天耳（能聽到天界聲音的耳朵）、他心（能知道他人想法的能力）、宿命（能知道過去世的能力）、如意足智（能隨意到達任何地方的智慧）、漏盡智（斷絕一切煩惱的智慧），在一剎那間完全瞭解過去、現在、未來三世。用這樣的智慧觀察眾生界，看到眾生身業不善、口業不善、意業不善、誹謗賢聖、產生大的邪見，也知道因為造作邪見的因緣，身死命終後會墮入大地獄；觀察這樣的眾生身業修善、口業修善、意業修善、不誹謗賢聖、正見成就，因為這樣的因緣，身死命終後會生到天上。』這樣觀察眾生善惡的差別，然後這樣想：『我過去修行菩薩道的時候，發過大誓願：如果我自己成就菩提，也要使其他眾生也成就菩提。我的誓願一定會滿足，我的言語和行為都是真實的，沒有虛假。』因此，對於這一點，我也不會產生疑惑。
『我聽聞如來只有一乘（唯一的成佛之道），這件事是真實的，不是顛倒的，沒有虛假。為什麼這麼說呢？譬如閻浮提（我們所居住的這個世界）有很多小島，這些小島都依靠閻浮提而存在，也同樣被稱作閻浮提；如來的一乘也是這樣，一切諸乘（各種修行方法）都出自大乘（最究竟的成佛之道），所以一乘被稱為如來大乘。我也不會對此產生疑惑，如實地瞭解它，因此菩薩相信如來的教導。
『我也曾聽聞如來說種種法、種種修多羅（佛經），沒有不真實的。為什麼這麼說呢？如來隨著所要教化的眾生，隨著他們所問的問題，用適合他們的法來回答。然而，對於這一點，我能夠如實地瞭解、信受而不產生懷疑。
『曾聽聞諸佛深遠微妙的聲音，這件事是真實的，心中沒有疑惑。為什麼這麼說呢？諸天（天神）因為修習少許的善業
【English Translation】 English version: Solid wisdom, solid vows, immovable vows, unparalleled vows. Why is that? Because it accords with the characteristics of Bodhi (enlightenment), gradually increasing and expanding until complete fulfillment, truly knowing it without falsehood, and with no doubt in the mind.
『How can one cultivate faith without doubt? By thinking thus: 『From the initial aspiration to practice until sitting at the Bodhi-tree platform and attaining unobstructed and unimpeded enlightenment, knowing all Dharmas (teachings) completely, clearly and without obscurity, obtaining the heavenly eye (divine vision), heavenly ear (divine hearing), knowledge of others' minds (telepathy), knowledge of past lives (retrocognition), the wisdom of magical powers (ability to be anywhere at will), and the wisdom of the extinction of outflows (freedom from all defilements), knowing the three periods of time (past, present, and future) in an instant. With such wisdom, observing the realm of sentient beings, seeing that some beings engage in unwholesome actions of body, unwholesome actions of speech, unwholesome actions of mind, slander the virtuous and sages, and hold great wrong views, also knowing that due to the causes and conditions of holding wrong views, after their bodies break and their lives end, they will fall into the great hells; observing that other beings cultivate wholesome actions of body, wholesome actions of speech, wholesome actions of mind, do not slander the virtuous and sages, and accomplish right views, and that due to these causes and conditions, after their bodies break and their lives end, they will be born in the heavens.』 Thus, observing the differences between the good and evil of sentient beings, and then thinking: 『When I practiced the Bodhisattva path in the past, I made a great vow: If I myself attain Bodhi, I will also cause other beings to attain it. My vow will surely be fulfilled, my words and actions are true, without falsehood.』 Therefore, regarding this point, I will not have any doubts.
『I have heard that the Tathagata (Buddha) has only one vehicle (the only path to Buddhahood), this is true, not inverted, and without falsehood. Why is that? For example, Jambudvipa (the world we live in) has many small islands, and these small islands all rely on Jambudvipa to exist, and are also called Jambudvipa; the one vehicle of the Tathagata is also like this, all vehicles (various practices) come from the Great Vehicle (the ultimate path to Buddhahood), therefore the one vehicle is called the Great Vehicle of the Tathagata. I will also not have any doubts about this, truly knowing it, therefore Bodhisattvas believe in the teachings of the Tathagata.
『I have also heard the Tathagata speak various Dharmas (teachings), various Sutras (Buddhist scriptures), none of which are untrue. Why is that? The Tathagata, according to the sentient beings he is teaching, according to the questions they ask, answers with the Dharma that is suitable for them. However, regarding this point, I am able to truly understand, accept, and believe without doubt.
『I have heard the profound and subtle voice of the Buddhas, this is true, and there is no doubt in my mind. Why is that? The Devas (gods) because of cultivating a small amount of good deeds
福尚得深妙柔軟之聲，況復如來具足無量百千萬億功德？深信此處不生疑惑，是名菩薩信于如來深遠之聲。
「又，信如來能以一音演說諸法、隨其類根悉除疑惑，而諸眾生皆謂世尊獨為己說。佛以一音演說諸法，眾生隨類亦各信解，非作想、亦非不作想，如實而知，無有虛妄，能於此處不生疑惑。
「善男子！具此十事是名菩薩深信不疑。
「善男子！菩薩復有十法譬如大海。何等為十？是大寶藏、深遠難度、廣大無量、次第漸深、不與煩惱同處而宿、寂滅一相、眾流競注皆悉容受、潮不失時、能為他人作歸依處、而無竭盡。
「云何菩薩是大寶藏？亦如大海，一切眾寶皆出其中，閻浮提人悉來競取不能令減；菩薩亦爾，猶如寶藏，無邊眾生悉以信心修菩薩行，功德寶藏亦復不減，是名菩薩如大寶藏。
「譬如大海，深廣難度；菩薩亦復如是，智慧法海一切眾魔及諸外道無能度者，是名菩薩深廣難度。
「譬如大海，廣大無邊；菩薩亦爾，功德、智慧廣大無邊，是名菩薩猶如大海深廣無邊。
「譬如大海，次第漸深；菩薩摩訶薩成一切智以漸轉深，是名菩薩猶如大海以漸轉深。
「譬如大海不宿死屍。何以故？海法爾故。菩薩法海，一切結漏、煩惱死屍及惡知識
【現代漢語翻譯】 現代漢語譯本 福尚且能獲得深奧微妙柔軟的聲音，更何況如來具足無量百千萬億的功德？深信這一點，不生起疑惑，這叫做菩薩相信如來深遠的聲音。
『此外，相信如來能夠用一種聲音演說諸法（一切事物和現象），隨著眾生的根器種類，消除他們的疑惑，而且所有眾生都認為世尊只是為自己說的。佛用一種聲音演說諸法，眾生隨著各自的根器種類也各自相信和理解，不是刻意去想，也不是不去想，而是如實地瞭解，沒有虛妄，能夠在此處不生起疑惑。
『善男子！具備這十種特質，就叫做菩薩深信不疑。
『善男子！菩薩還有十種特質，譬如大海。是哪十種呢？是大寶藏、深遠難以度量、廣大無量、次第漸深、不與煩惱同處而宿、寂滅一相、眾流競相注入都能容納、潮汐不失時、能為他人作歸依之處、而且不會竭盡。
『為什麼說菩薩是大寶藏呢？就像大海一樣，一切眾寶都出自其中，閻浮提（Jambudvipa，指我們所居住的這個世界）的人都來爭相獲取，也不能使它減少；菩薩也像這樣，猶如寶藏，無邊的眾生都以信心修習菩薩行，功德寶藏也不會減少，這叫做菩薩猶如大寶藏。
『譬如大海，深廣難以度量；菩薩也像這樣，智慧法海一切眾魔（Mara，佛教中障礙修行的惡魔）以及各種外道（非佛教的修行者）都無法度過，這叫做菩薩深廣難以度量。
『譬如大海，廣大無邊；菩薩也像這樣，功德、智慧廣大無邊，這叫做菩薩猶如大海深廣無邊。
『譬如大海，次第漸深；菩薩摩訶薩（Mahasattva，偉大的菩薩）成就一切智（對一切事物和現象的徹底理解）是逐漸加深的，這叫做菩薩猶如大海以漸轉深。
『譬如大海不容留死屍。為什麼呢？因為大海的法性就是如此。菩薩的法海，一切結漏（煩惱的積累）、煩惱的死屍以及惡知識
【English Translation】 English version Even blessings can bring forth profound, subtle, and gentle sounds, how much more so the Tathagata (如來, one who has thus gone), who possesses immeasurable hundreds of thousands of millions of merits? Deeply believing this and not giving rise to doubt is called a Bodhisattva (菩薩, enlightenment being) believing in the profound and far-reaching voice of the Tathagata.
『Furthermore, believing that the Tathagata can expound all Dharmas (諸法, all phenomena) with a single sound, eliminating doubts according to the different faculties and natures of beings, and that all beings believe that the World-Honored One (世尊, the Buddha) is speaking solely for them. The Buddha expounds all Dharmas with a single sound, and beings, according to their respective faculties, also believe and understand, neither deliberately thinking nor not thinking, but knowing truthfully without falsehood, and being able to not give rise to doubt in this.
『Good man! Possessing these ten qualities is called a Bodhisattva having deep faith and no doubt.
『Good man! A Bodhisattva also has ten qualities like the great ocean. What are the ten? They are: being a great treasure, being deep and difficult to measure, being vast and boundless, gradually deepening in stages, not dwelling in the same place as afflictions, having the single characteristic of quiescence, accommodating all streams that rush into it, the tides not missing their time, being a place of refuge for others, and never being exhausted.
『Why is a Bodhisattva a great treasure? Just like the great ocean, all kinds of treasures come from it, and even if the people of Jambudvipa (閻浮提, the continent where we live) all come to compete for them, it cannot be diminished; a Bodhisattva is also like this, like a treasure, and even if boundless beings all cultivate Bodhisattva practices with faith, the treasure of merit will not be diminished, this is called a Bodhisattva being like a great treasure.
『For example, the great ocean is deep and difficult to measure; a Bodhisattva is also like this, the wisdom Dharma-ocean cannot be crossed by all the Maras (眾魔, demonic forces) and various heretics (外道, non-Buddhist practitioners), this is called a Bodhisattva being deep and difficult to measure.
『For example, the great ocean is vast and boundless; a Bodhisattva is also like this, merit and wisdom are vast and boundless, this is called a Bodhisattva being like the great ocean, deep, vast, and boundless.
『For example, the great ocean gradually deepens in stages; a Bodhisattva Mahasattva (菩薩摩訶薩, great being) achieves all-knowing wisdom (一切智, complete understanding) by gradually deepening, this is called a Bodhisattva being like the great ocean, gradually deepening.
『For example, the great ocean does not harbor corpses. Why? Because it is the nature of the ocean. The Dharma-ocean of a Bodhisattva does not harbor all the accumulations of defilements (結漏, accumulation of afflictions), the corpses of afflictions, and evil friends.
亦不同宿。何以故？菩薩法爾故。
「譬如大海，眾流注中皆同一味；菩薩摩訶薩亦復如是，白凈善業、無量一切功德到種智海，亦同一味等無差別。
「譬如大海能容百千眾流，然其大海不增、不減；菩薩亦爾，聽受一切佛法，亦為眾生分別解說而無增減，是名菩薩猶如大海不增不減。
「云何譬如大海，潮不過限？菩薩亦復如是，于所應成熟眾生亦不過限。
「猶如大海，一切大身眾生依止窟宅；菩薩摩訶薩亦復如是，為一切大心眾生作依止窟宅，是名菩薩猶如大海依止窟宅。
「譬如大海無有窮盡；菩薩摩訶薩亦復如是，為一切眾生如應說法亦無窮盡。
「善男子！具此十事是名菩薩譬如大海。
「善男子！菩薩復有十法名微細智。何等為十？善知出要、善知出要法、善知一切法等同一相、善知一切法如幻相、善知一切法相、善知甚深十二因緣、善知諸業不可思議、善知一切法義、善知如實義、善知如實智。
「善男子！云何名菩薩善知出要法？菩薩能以智慧觀察一切眾生貪瞋熾然、愚癡闇冥，思惟如是：『眾生云何出要？』觀察等同一相，知一切法如幻相，如實知一切法，能度甚深因緣、能知業不可思議，知一切諸法無相而知種種諸業，能知緣起及諸業相
【現代漢語翻譯】 現代漢語譯本 亦不住在同一處。為什麼呢？因為這是菩薩的法則。
『譬如大海，眾多河流匯入其中都成為同一種味道；菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）也是這樣，清凈的善業、無量的一切功德到達種智海（一切智慧的海洋），也成為同一種味道，沒有差別。』
『譬如大海能夠容納成百上千的河流，然而大海本身既不增加也不減少；菩薩也是這樣，聽受一切佛法，也為眾生分別解說，但自身沒有增減，這叫做菩薩猶如大海，不增不減。』
『怎樣說是像大海一樣，潮水不會超過界限呢？菩薩也是這樣，對於應該成熟的眾生，也不會超過界限。』
『猶如大海，一切巨大的生物都依靠它作為住所；菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）也是這樣，為一切具有大心的眾生作為依靠和住所，這叫做菩薩猶如大海，是眾生的依靠和住所。』
『譬如大海沒有窮盡；菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）也是這樣，為一切眾生如其所需說法，也沒有窮盡。』
『善男子！具備這十種特性，就叫做菩薩像大海一樣。』
『善男子！菩薩還有十種法，叫做微細智。哪十種呢？善於了解脫離苦難的方法、善於了解脫離苦難的法門、善於瞭解一切法平等無二的相狀、善於瞭解一切法如幻象、善於瞭解一切法的實相、善於瞭解甚深的十二因緣（Twelve Nidānas，佛教關於生命輪迴的十二個環節）、善於瞭解諸業不可思議、善於瞭解一切法的意義、善於瞭解如實的意義、善於瞭解如實的智慧。
『善男子！怎樣叫做菩薩善於了解脫離苦難的法門呢？菩薩能夠用智慧觀察一切眾生貪婪、嗔恨熾盛，愚癡、黑暗矇蔽，思考：『眾生怎樣才能脫離苦難呢？』觀察平等無二的相狀，知道一切法如幻象，如實地瞭解一切法，能夠度過甚深的因緣，能夠了解業力不可思議，瞭解一切諸法沒有相狀，卻能知道種種諸業，能夠了解緣起以及諸業的相狀。
【English Translation】 English version Nor do they dwell together. Why is that? Because it is the Dharma (law, principle) of a Bodhisattva (enlightenment being).
'Just as in the great ocean, all streams flowing into it become the same flavor; so too, Bodhisattva Mahasattvas (great enlightenment beings), with their pure good deeds and immeasurable merits, upon reaching the ocean of omniscience, all become the same flavor, equal and without difference.'
'Just as the great ocean can contain hundreds of thousands of streams, yet the ocean neither increases nor decreases; so too, Bodhisattvas listen to and receive all the Buddha's teachings, and explain them to all beings without increase or decrease. This is called a Bodhisattva being like the great ocean, neither increasing nor decreasing.'
'How is it like the great ocean, where the tides do not exceed their limits? So too, Bodhisattvas do not exceed the limits in maturing beings who are to be matured.'
'Just as the great ocean is a dwelling place for all large creatures; so too, Bodhisattva Mahasattvas (great enlightenment beings) are a dwelling place for all beings with great minds. This is called a Bodhisattva being like the great ocean, a dwelling place.'
'Just as the great ocean has no end; so too, Bodhisattva Mahasattvas (great enlightenment beings) teach the Dharma (law, principle) to all beings as appropriate, and there is no end.'
'Good man! Possessing these ten qualities is called a Bodhisattva being like the great ocean.'
'Good man! A Bodhisattva also has ten Dharmas (laws, principles) called subtle wisdom. What are the ten? Skillfully knowing the means of escape, skillfully knowing the Dharma (law, principle) of escape, skillfully knowing that all Dharmas (laws, principles) are equal and of one nature, skillfully knowing that all Dharmas (laws, principles) are like illusions, skillfully knowing the characteristics of all Dharmas (laws, principles), skillfully knowing the profound Twelve Nidānas (Twelve Nidānas, Buddhist concept of the twelve links of dependent origination), skillfully knowing that karmas are inconceivable, skillfully knowing the meaning of all Dharmas (laws, principles), skillfully knowing the true meaning, skillfully knowing true wisdom.'
'Good man! What is called a Bodhisattva skillfully knowing the Dharma (law, principle) of escape? A Bodhisattva can use wisdom to observe that all beings are ablaze with greed and hatred, and obscured by ignorance and darkness, thinking: 'How can beings escape?' Observing the equality of all Dharmas (laws, principles), knowing that all Dharmas (laws, principles) are like illusions, truly knowing all Dharmas (laws, principles), able to cross over profound conditions, able to know that karma is inconceivable, knowing that all Dharmas (laws, principles) are without characteristics, yet knowing all kinds of karmas, able to know dependent origination and the characteristics of all karmas.'
。以如是微細智故，于諸佛所說法悉了其義；以解義故，所見真實；以見真實故，便能度脫眾生生死。善男子！具此十事是名菩薩微細智。
「善男子！菩薩復有十法得隨應辯。何等為十？佛如是說：『一切諸法無我、無眾生、無壽命、無人、無作者、無知者、無見者，一切諸法悉如是相，一切法空、一切法虛妄、欺誑無主、一切法妄想無實，皆從因緣起。』善男子！具此十事是名菩薩隨應辯。
「善男子！菩薩復有十法名為辭辯。何等為十？言論無滯、語無竭盡、言辭柔潤、悅澤無窮、不懼大眾、辭不卑小、辭無畏忌、辭無與等者、言不為他所惡、言雖無量而不離四依義。善男子！具此十事是名菩薩辭辯。
「善男子！菩薩復有十法名為凈辯。何等為十？辭無謇吃、辭無恐畏、辭不卑劣、辭不粗高、義不卑小、辭無闕短、其聲清徹、聲無闕短、言則應時無有漏失、辯不粗獷。
「云何名菩薩得不謇吃辯？以無大眾威德畏故，言不蹇吃。
「云何名菩薩得不恐怖辯？以體性正直故，無所忌。
「云何名菩薩得不卑劣辯？以何因故？菩薩處於大眾猶如師子無所忌難。
「云何名菩薩辭不粗高？以何因故？除結使故。善男子！有煩惱故，辭必粗高。
「云何名菩薩義不
【現代漢語翻譯】 現代漢語譯本： 以如此精微的智慧，對於諸佛所說的法都能完全瞭解其含義；因爲了解含義的緣故，所見都是真實的；因為見到真實的緣故，便能夠度脫眾生的生死。善男子！具備這十種特質，就叫做菩薩的精微智慧。 「善男子！菩薩又有十種法可以獲得隨應的辯才。哪十種呢？佛是這樣說的：『一切諸法都是無我、無眾生、無壽命、無人、無作者、無知者、無見者的，一切諸法都是這樣的相狀，一切法都是空、一切法都是虛妄、欺騙、沒有主宰，一切法都是妄想而沒有真實的，都是從因緣而生起的。』善男子！具備這十種特質，就叫做菩薩的隨應辯才。 「善男子！菩薩又有十種法叫做辭辯。哪十種呢？言論沒有滯礙、言語沒有窮盡、言辭柔和潤澤、喜悅無窮、不畏懼大眾、辭句不卑微渺小、言辭沒有畏懼顧忌、言辭沒有可以與之相比的、言語不被他人厭惡、言語雖然無量但不離開四依法（四依：依法不依人，依義不依語，依智不依識，依了義不依不了義）的意義。善男子！具備這十種特質，就叫做菩薩的辭辯。 「善男子！菩薩又有十種法叫做凈辯。哪十種呢？言辭沒有口吃、言辭沒有恐懼、言辭不卑劣、言辭不粗俗高傲、義理不卑微渺小、言辭沒有缺失短少、聲音清澈、聲音沒有缺失短少、言語應時而沒有遺漏缺失、辯才不粗獷。 「怎樣叫做菩薩獲得不口吃的辯才呢？因為沒有對大眾威德的畏懼，所以言語不口吃。 「怎樣叫做菩薩獲得不恐怖的辯才呢？因為體性正直的緣故，沒有什麼顧忌。 「怎樣叫做菩薩獲得不卑劣的辯才呢？因為什麼原因呢？菩薩處於大眾之中，猶如獅子一樣沒有畏懼和困難。 「怎樣叫做菩薩的言辭不粗俗高傲呢？因為什麼原因呢？因為除去了結使（kleshas，煩惱）。善男子！因為有煩惱的緣故，言辭必定粗俗高傲。 「怎樣叫做菩薩的義理不
【English Translation】 English version: Because of such subtle wisdom, one fully understands the meaning of all the Dharma spoken by the Buddhas; because of understanding the meaning, what is seen is real; because of seeing the real, one is able to deliver sentient beings from birth and death. Good man! Possessing these ten qualities is called the subtle wisdom of a Bodhisattva (Bodhisattva, a being who seeks enlightenment). 『Good man! A Bodhisattva also has ten qualities by which he obtains eloquence that accords with the occasion. What are the ten? The Buddha said: 『All dharmas (dharmas, teachings or phenomena) are without self, without sentient beings, without lifespan, without person, without creator, without knower, without seer; all dharmas are of such a nature, all dharmas are empty, all dharmas are false, deceptive, without a master; all dharmas are illusory and unreal, all arise from causes and conditions.』 Good man! Possessing these ten qualities is called the eloquence of a Bodhisattva that accords with the occasion. 『Good man! A Bodhisattva also has ten qualities called eloquence in speech. What are the ten? Speech is without impediment, words are inexhaustible, speech is gentle and smooth, joy is endless, one is not afraid of the assembly, speech is not humble or small, speech is without fear or hesitation, speech has no equal, words are not disliked by others, and although speech is immeasurable, it does not depart from the meaning of the four reliances (four reliances: rely on the Dharma, not the person; rely on the meaning, not the words; rely on wisdom, not consciousness; rely on definitive meaning, not provisional meaning). Good man! Possessing these ten qualities is called the eloquence in speech of a Bodhisattva. 『Good man! A Bodhisattva also has ten qualities called pure eloquence. What are the ten? Speech is without stammering, speech is without fear, speech is not humble or inferior, speech is not coarse or arrogant, the meaning is not humble or small, speech is without deficiency or shortness, the voice is clear and penetrating, the voice is without deficiency or shortness, words are timely and without leakage or loss, and eloquence is not rough. 『What is it called that a Bodhisattva obtains eloquence without stammering? Because there is no fear of the majesty and virtue of the assembly, speech is not stammering. 『What is it called that a Bodhisattva obtains eloquence without terror? Because the nature is upright, there is nothing to be afraid of. 『What is it called that a Bodhisattva obtains eloquence that is not humble or inferior? For what reason? The Bodhisattva is in the assembly like a lion, without fear or difficulty. 『What is it called that a Bodhisattva's speech is not coarse or arrogant? For what reason? Because the bonds (kleshas) are removed. Good man! Because there are afflictions, speech must be coarse and arrogant. 『What is it called that a Bodhisattva's meaning is not
卑小？以何因故？善得法故，已深解法，其義明瞭。
「云何名菩薩辭無闕短？以何因故？善解諸論故，若解論鮮少則言辯有闕。
「云何名菩薩聲無闕短？何以故？菩薩悉解一切諸音聲故。
「云何名菩薩知時而語？若應前語不著於後，若應后語亦不著前。何以故？菩薩善知時故。
「云何名菩薩辯不粗獷？非所喜者則不為說。何以故？一切口過由諸結習，以斷惡故，所言柔軟。
「菩薩摩訶薩無不了辯。何以故？菩薩諸根已悉利故。善男子！諸根闇鈍故，有不了辯；利則不爾。
「善男子！具此十事是名菩薩凈辯。
「善男子！菩薩復有十法名樂說辯。何等為十？愛語、不顰蹙語、義語、法語、等語、不自高語、不輕他語、不染語、不惱觸語、種種言辯。
「善男子！菩薩愛語能令眾生心生喜樂。
「和顏悅色，咸使安慰。
「菩薩義辯能以美語令眾悅樂。
「菩薩法辯，教授利益。
「菩薩等辯，常以等心為眾生說法，能令一切悉皆喜悅。
「菩薩不自高說法，除諸憍慢、自是心故；菩薩同事說法，悅眾生故。
「菩薩不輕他說法，心能專一故。
「菩薩不染語，堅持凈戒悅眾生故。
「菩薩不惱觸語，
【現代漢語翻譯】 現代漢語譯本 『為何說菩薩的辯才沒有卑劣之處？』因為菩薩善於理解佛法，已經深刻理解佛法，其含義非常明瞭。
『為何說菩薩的言辭沒有缺失和不足？』因為菩薩善於理解各種論典。如果對論典的理解很少，那麼言辭辯論就會有缺失。
『為何說菩薩的聲音沒有缺失和不足？』因為菩薩完全理解一切聲音。
『為何說菩薩知道適時而語？』如果應該先說的話，就不會執著於後說；如果應該后說的話，也不會執著于先說。因為菩薩善於瞭解時機。
『為何說菩薩的辯才不粗俗？』對於不喜歡的（內容）就不說。因為一切口頭上的過失都源於各種煩惱習氣，因為斷除了惡習，所以說出的話語柔和。
『菩薩摩訶薩沒有不明白的辯才。』因為菩薩的諸根已經非常敏銳。善男子！諸根遲鈍，所以有不明白的辯才；敏銳就不會這樣。
『善男子！具備這十種特質，就稱為菩薩的清凈辯才。』
『善男子！菩薩還有十種法，稱為樂說辯才。是哪十種呢？愛語、不皺眉語、義語、法語、等語、不自高語、不輕他語、不染語、不惱觸語、種種言辯。』
『善男子！菩薩的愛語能夠讓眾生心中產生喜悅。』
（菩薩）和顏悅色，都使（眾生）感到安慰。
『菩薩的義辯能夠用美好的言語使大眾喜悅。』
『菩薩的法辯，能夠教授（佛法）利益（眾生）。』
『菩薩的等辯，常常以平等心為眾生說法，能夠讓一切眾生都感到喜悅。』
『菩薩不自高自大地說法，去除各種驕慢、自以為是的心；菩薩以同事（的身份）說法，使眾生喜悅。』
『菩薩不輕視他人（而）說法，心能夠專一的緣故。』
『菩薩不說染污的言語，堅持清凈的戒律，使眾生喜悅的緣故。』
『菩薩不說惱怒觸犯他人的言語，
【English Translation】 English version 'Why is it said that a Bodhisattva's eloquence has no baseness?' It is because the Bodhisattva is skilled in understanding the Dharma, has deeply understood the Dharma, and its meaning is clear.
'Why is it said that a Bodhisattva's speech has no deficiencies or shortcomings?' It is because the Bodhisattva is skilled in understanding various treatises (Shastra). If the understanding of treatises is limited, then the speech and debate will have deficiencies.
'Why is it said that a Bodhisattva's voice has no deficiencies or shortcomings?' It is because the Bodhisattva fully understands all sounds.
'Why is it said that a Bodhisattva knows when to speak?' If something should be said first, they are not attached to saying it later; if something should be said later, they are not attached to saying it first. It is because the Bodhisattva is skilled in understanding the timing.
'Why is it said that a Bodhisattva's eloquence is not coarse?' They do not speak about what is disliked. It is because all verbal faults arise from various afflictions and habits; because they have cut off evil habits, their speech is gentle.
'A Bodhisattva-Mahasattva (Great Being) has no unclear eloquence.' It is because the Bodhisattva's faculties are already very sharp. Good man! Because the faculties are dull, there is unclear eloquence; if they are sharp, it is not so.
'Good man! Possessing these ten qualities is called a Bodhisattva's pure eloquence.'
'Good man! A Bodhisattva also has ten qualities called joyful eloquence. What are the ten? Loving speech, speech without frowning, meaningful speech, Dharma speech, equal speech, speech without self-praise, speech without belittling others, speech without defilement, speech without causing annoyance, and various eloquent speeches.'
'Good man! A Bodhisattva's loving speech can cause joy to arise in the minds of sentient beings.'
(The Bodhisattva) has a kind and pleasant countenance, making all (beings) feel comforted.
'A Bodhisattva's meaningful eloquence can use beautiful words to delight the masses.'
'A Bodhisattva's Dharma eloquence can teach (the Dharma) and benefit (sentient beings).'
'A Bodhisattva's equal eloquence constantly speaks the Dharma for sentient beings with an equal mind, enabling all sentient beings to feel joy.'
'A Bodhisattva does not speak with self-praise, removing all arrogance and self-righteousness; a Bodhisattva speaks as a colleague, delighting sentient beings.'
'A Bodhisattva does not belittle others (while) speaking the Dharma, because their mind can be focused.'
'A Bodhisattva does not speak defiled words, upholding pure precepts, for the sake of delighting sentient beings.'
'A Bodhisattva does not speak words that annoy or offend others,'
以忍辱力悅眾生故。
「菩薩種種言辯，能以樂說悅眾生故。
「善男子！具此十事是名菩薩樂說之辯。
「善男子！菩薩復有十法名善說法，能令眾生信受。何等為十？堪任法器者而為說法、稱其根性而為說法、不為譏呵者說法、不為外道異見者說法、不為憍慢無誠心者說法、不為無信心者說法、不為諂誑偽者說法、不為求活命者說法、不為求利養慳貪嫉妒者說法、不為顛狂愚癡聾啞者說法。
「善男子！菩薩以何因故不作法慳？己所得法悉與眾生，令他信解，不為師匠秘而不說。菩薩終不于眾生起不慈愍心、亦不外于眾生，但不任法器者則入舍心。」
除蓋障菩薩白佛言：「世尊！而此眾生若不為說者，當爲誰說？」
佛言：「有信心者，我當爲說；善根成熟、堪任法器者，當爲說之；於過去佛種諸善根、心不諂曲、無虛偽者、亦非幻惑詐現威儀者、不求名聞為利養者、常為善知識之所守護者、有智聞之能隨信解者、諸根利者、聞法能行勤精進者、能隨順佛教者，若有如是善男子等，諸佛、菩薩而為說法。
「善男子！具此十事是名菩薩善能說法令眾生信受。
「善男子！菩薩復有十法名為說法法師。何等為十？修集佛法而能說法，亦不見法而能修集；亦不見
【現代漢語翻譯】 現代漢語譯本 以忍辱的力量使眾生喜悅的緣故。 菩薩以各種善巧的言辭辯才，能夠用令人喜悅的說法使眾生歡喜的緣故。 善男子！具備這十種條件，就稱為菩薩令人喜悅的辯才。 善男子！菩薩又有十種方法稱為善於說法，能夠使眾生信受。是哪十種呢？對於堪為法器的人才為他說法，根據他的根性而為他說法，不為那些會譏諷呵斥的人說法，不為外道和持有不同見解的人說法，不為驕慢沒有誠心的人說法，不為沒有信心的人說法，不為諂媚虛偽的人說法，不為求取活命的人說法，不為求取利益供養、慳吝貪婪嫉妒的人說法，不為癲狂愚癡聾啞的人說法。 善男子！菩薩因為什麼緣故不做吝惜佛法的行為呢？因為菩薩將自己所得到的佛法全部給予眾生，使他們能夠信解，不因為是師父傳授的就保密而不說。菩薩始終不會對眾生生起不慈悲憐憫的心，也不會捨棄眾生，只是對於不具備法器資格的人，就放入舍心，不去強求。 除蓋障菩薩（Sarvanivaranaviskambhin，消除一切障礙的菩薩）對佛說：『世尊！如果這些眾生不為他們說法，那應當為誰說法呢？』 佛說：『對於有信心的人，我應當為他們說法；對於善根成熟、堪為法器的人，應當為他們說法；對於過去在諸佛那裡種下各種善根、內心不諂媚彎曲、沒有虛偽、也不是用幻術迷惑人、詐現威儀的人、不求名聞利養的人、常常被善知識所守護的人、有智慧聽聞佛法能夠隨之信解的人、諸根敏銳的人、聽聞佛法能夠實行並勤奮精進的人、能夠隨順佛教的人，如果有像這樣的善男子等，諸佛、菩薩就會為他們說法。 善男子！具備這十種條件，就稱為菩薩善於說法，能夠使眾生信受。 善男子！菩薩又有十種方法稱為說法法師。是哪十種呢？修集佛法而能夠說法，也不執著於法而能夠修集；也不執著于...
【English Translation】 English version Because of pleasing sentient beings with the power of patience. Because Bodhisattvas, with various skillful eloquence, are able to delight sentient beings with joyful speech. Good man! Possessing these ten qualities is called the joyful eloquence of a Bodhisattva. Good man! Furthermore, Bodhisattvas have ten qualities called skillful Dharma teaching, which enable sentient beings to believe and accept. What are the ten? Teaching the Dharma to those who are capable vessels, teaching the Dharma according to their dispositions, not teaching the Dharma to those who criticize and reproach, not teaching the Dharma to those who are non-Buddhist or hold different views, not teaching the Dharma to those who are arrogant and lack sincerity, not teaching the Dharma to those who lack faith, not teaching the Dharma to those who are deceitful and false, not teaching the Dharma to those who seek to sustain their lives, not teaching the Dharma to those who seek profit and offerings, are stingy, greedy, and jealous, not teaching the Dharma to those who are insane, foolish, deaf, or mute. Good man! For what reason do Bodhisattvas not act with Dharma miserliness? Because they give all the Dharma they have attained to sentient beings, enabling them to believe and understand, not keeping it secret and unsaid because it was transmitted by a teacher. Bodhisattvas never give rise to unkind or uncompassionate thoughts towards sentient beings, nor do they abandon sentient beings, but for those who are not capable vessels, they let go of them. Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, the Bodhisattva who eliminates all obstacles) said to the Buddha: 'World Honored One! If the Dharma is not taught to these sentient beings, then to whom should it be taught?' The Buddha said: 'To those who have faith, I should teach the Dharma; to those whose roots of goodness are mature and who are capable vessels, I should teach it; to those who have planted various roots of goodness in the past with the Buddhas, whose minds are not deceitful or crooked, who are without falsehood, who do not use illusions to deceive people, who do not falsely display dignified behavior, who do not seek fame and gain, who are constantly protected by good spiritual friends, who have the wisdom to hear the Dharma and believe and understand it accordingly, who have sharp faculties, who can practice what they hear and diligently strive forward, who can follow the Buddha's teachings, if there are such good men and women, the Buddhas and Bodhisattvas will teach them the Dharma.' Good man! Possessing these ten qualities is called a Bodhisattva being skilled in teaching the Dharma, enabling sentient beings to believe and accept. Good man! Furthermore, Bodhisattvas have ten qualities called Dharma masters who teach the Dharma. What are the ten? Cultivating and gathering the Buddha's Dharma and being able to teach it, also not being attached to the Dharma while being able to cultivate it; also not being attached to...
法能斷結使而為說法，亦不見所斷結使；亦不見法厭惡、離欲、寂滅，作如是說：法亦不得厭惡、亦不得離欲、亦不得寂滅相；得須陀洹果說法，不見有須陀洹相；得斯陀含果說法，不見有斯陀含相；得阿那含果說法，不見有阿那含相；得阿羅漢果說法，不見有阿羅漢相；得辟支佛果說法，不見有辟支佛相；斷除著我說法，亦不見我、不見著；見業果報說法，亦不見業果報相。何以故？菩薩觀諸假名不必依法。名中無法、法中無名，但以世俗，假設名字流佈世間。世諦故而有假名，于第一義諦觀之則無，悉是虛妄，誑惑凡夫。善男子！具此十事名菩薩說法法師。
「善男子！菩薩復有十法名為堅法。何等為十？菩薩摩訶薩雖觀色真實而不壞色相、觀受想行識真實亦不壞受想行識相、菩薩雖觀欲界真實而不壞欲界相、雖觀色界真實而不壞色界相、雖觀無色界真實而不壞無色界相、雖觀諸法真實而不壞諸法相、雖觀諸法真實而不壞於假名眾生、雖觀法虛寂而不畢竟墮于斷見、雖觀諸法真實而不壞於正道、菩薩以巧方便智善知有無而不取相。善男子！具此十事是名菩薩堅法。
「善男子！菩薩復有十法善知法界。何等為十？有慧、依善知識、能勤精進、遠離陰蓋、清凈、恭敬、多習空觀、除著諸見、趣向于道、
【現代漢語翻譯】 現代漢語譯本：法能夠斷除煩惱（結使），並且為此說法，但也不執著于所斷除的煩惱；也不認為法需要厭惡、離欲、寂滅，而是這樣說：法本身沒有厭惡、沒有離欲、也沒有寂滅的相狀；證得須陀洹果（Srotapanna，入流果）后說法，但不執著于須陀洹的相狀；證得斯陀含果（Sakrdagamin，一來果）后說法，但不執著於斯陀含的相狀；證得阿那含果（Anagamin，不還果）后說法，但不執著于阿那含的相狀；證得阿羅漢果（Arhat，無學果）后說法，但不執著于阿羅漢的相狀；證得辟支佛果（Pratyekabuddha，緣覺佛）后說法，但不執著于辟支佛的相狀；斷除對我的執著后說法，也不執著於我，也不執著于執著本身；見到業的果報后說法，也不執著于業果報的相狀。為什麼呢？菩薩觀察一切假名，不必依賴於法。名中沒有法，法中沒有名，只是以世俗的觀念，假設名字在世間流傳。因為世俗諦的緣故，才有假名，如果以第一義諦來觀察，則一切都是虛妄，迷惑凡夫。善男子！具備這十種特質，才能被稱為菩薩說法法師。
善男子！菩薩又有十種法，稱為堅固之法。是哪十種呢？菩薩摩訶薩雖然觀察色的真實性，但不破壞色的相狀；觀察受、想、行、識的真實性，也不破壞受、想、行、識的相狀；菩薩雖然觀察欲界的真實性，但不破壞慾界的相狀；雖然觀察色界的真實性，但不破壞色界的相狀；雖然觀察無色界的真實性，但不破壞無色界的相狀；雖然觀察諸法的真實性，但不破壞諸法的相狀；雖然觀察諸法的真實性，但不捨棄假名眾生；雖然觀察法是虛空寂靜的，但不會因此墮入斷見；雖然觀察諸法的真實性，但不破壞正道；菩薩以巧妙的方便智慧，善於瞭解有和無，但不執著于任何相狀。善男子！具備這十種特質，就稱為菩薩的堅固之法。
善男子！菩薩又有十種法，能夠善於了解法界。是哪十種呢？具有智慧、依止善知識、能夠勤奮精進、遠離五蓋（陰蓋）、清凈、恭敬、多多修習空觀、去除對各種見解的執著、趨向于道。
【English Translation】 English version: The Dharma is able to sever afflictions (Kleshas) and expound the Dharma, yet it does not cling to the afflictions that have been severed; nor does it perceive the Dharma as needing aversion, detachment, or cessation. It speaks thus: the Dharma itself has no aspect of aversion, no aspect of detachment, and no aspect of cessation. Having attained the fruit of Srotapanna (stream-enterer), it expounds the Dharma without clinging to the aspect of a Srotapanna; having attained the fruit of Sakrdagamin (once-returner), it expounds the Dharma without clinging to the aspect of a Sakrdagamin; having attained the fruit of Anagamin (non-returner), it expounds the Dharma without clinging to the aspect of an Anagamin; having attained the fruit of Arhat (worthy one), it expounds the Dharma without clinging to the aspect of an Arhat; having attained the fruit of Pratyekabuddha (solitary Buddha), it expounds the Dharma without clinging to the aspect of a Pratyekabuddha; having severed attachment to self, it expounds the Dharma without clinging to self, nor clinging to attachment itself; having seen the karmic consequences, it expounds the Dharma without clinging to the aspect of karmic consequences. Why is this so? Bodhisattvas observe all provisional names without necessarily relying on the Dharma. Within names there is no Dharma, and within the Dharma there are no names, but only through worldly conventions are names provisionally established and circulated in the world. Because of conventional truth (Samvriti-satya), there are provisional names, but when viewed through the ultimate truth (Paramartha-satya), all are illusory, deceiving ordinary beings. Good man! Possessing these ten qualities is called a Bodhisattva Dharma-preaching Dharma-master.
Good man! Bodhisattvas also have ten Dharmas called steadfast Dharmas. What are the ten? Bodhisattva-Mahasattvas, although observing the reality of form (rupa), do not destroy the aspect of form; observing the reality of sensation (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), they do not destroy the aspects of sensation, perception, volition, and consciousness; Bodhisattvas, although observing the reality of the desire realm (Kama-dhatu), do not destroy the aspect of the desire realm; although observing the reality of the form realm (Rupa-dhatu), they do not destroy the aspect of the form realm; although observing the reality of the formless realm (Arupa-dhatu), they do not destroy the aspect of the formless realm; although observing the reality of all Dharmas, they do not destroy the aspects of all Dharmas; although observing the reality of all Dharmas, they do not abandon provisional beings; although observing that the Dharma is empty and still, they do not ultimately fall into nihilistic views; although observing the reality of all Dharmas, they do not destroy the right path; Bodhisattvas, with skillful means and wisdom, are good at understanding existence and non-existence without clinging to any aspect. Good man! Possessing these ten qualities is called the steadfast Dharma of a Bodhisattva.
Good man! Bodhisattvas also have ten Dharmas that enable them to understand the Dharma realm well. What are the ten? Having wisdom, relying on good spiritual friends, being able to diligently practice, being far from the five hindrances (Nivarana), being pure, being respectful, frequently practicing emptiness meditation, removing attachment to various views, and moving towards the path.
所見真寶。善男子！菩薩有慧，習近善知識，見善知識愛敬喜悅、于善知識生世尊想，依善知識住，因善知識故得勤精進、因善知識故能除一切惡法。雖滿足一切善法而勤精進不惓，除滅陰蓋；已無蓋障故而勤修道，得身、口、意業清凈，除諸習惡；得清凈故，能恭敬供養；得恭敬供養故而得空觀；修空觀故，除諸假名；除諸假名故，能向正道；向正道故，能見真實。」
除蓋障菩薩白佛言：「世尊！云何名為見真實？」
佛即答言：「所見不虛，名為真實。」
除蓋障菩薩白佛言：「世尊！云何名真實？」
佛復答言：「不虛妄法，名為真實。」
除蓋障菩薩白佛言：「世尊！云何名為不虛妄？」
佛即答言：「如實、非不如實，名不虛妄。」
除蓋障菩薩白佛言：「世尊！云何名為如實？」
佛即答言：「此法惟可心知，難以口說，非是文字所能宣釋。」
除蓋障菩薩白佛言：「世尊！云何法相離於文字？」
「言語道斷出過一切心所行處，離諸戲論，無造、無作、亦無彼此，非籌量計挍之所能及、亦非相貌，過於一切凡愚所見、出過魔界、出過一切結使處所、出過一切心意識表，不住寂滅賢聖處所而諸賢聖之所證知。
「善男子！具此十
{ "translations": [ "現代漢語譯本：所見即是真正的珍寶。善男子！菩薩具有智慧，親近善知識（Kalyāṇa-mitta，指引正道的良師益友），見到善知識時心生愛敬和喜悅，對善知識生起如同對世尊（Bhagavan，佛陀的尊稱）一般的敬仰，依止善知識而住，因為善知識的緣故而能夠勤奮精進，因為善知識的緣故能夠去除一切惡法。雖然已經滿足了一切善法，仍然勤奮精進而不懈怠，去除並消滅五蓋（pañca nivaraṇāni，貪慾、嗔恚、睡眠、掉舉惡作、疑）的遮蔽；因為已經沒有了五蓋的障礙，所以勤奮地修習正道，從而得到身、口、意業的清凈，去除各種不良的習氣；因為得到了清凈，所以能夠恭敬地供養；因為得到了恭敬供養，所以能夠證悟空觀（Śūnyatā，空性之觀）；修習空觀的緣故，去除各種虛假的名稱概念；去除各種虛假的名稱概念的緣故，能夠走向正道；走向正道的緣故，能夠見到真實。」,\n\n「除蓋障菩薩（Sarvanivāraṇaviṣkambhin，消除一切障礙的菩薩）對佛說：『世尊！什麼叫做見到真實？』」, "佛陀回答說：『所見不虛假，就叫做真實。』", "除蓋障菩薩對佛說：『世尊！什麼叫做真實？』", "佛陀再次回答說：『不虛妄的法，就叫做真實。』", "除蓋障菩薩對佛說：『世尊！什麼叫做不虛妄？』", "佛陀回答說：『如實，不是不如實，就叫做不虛妄。』", "除蓋障菩薩對佛說：『世尊！什麼叫做如實？』", "佛陀回答說：『這種法只能用心去體會，難以用口來說明，不是文字所能夠完全表達的。』", "除蓋障菩薩對佛說：『世尊！什麼樣的法相是遠離文字的？』", "『言語的道路斷絕，超越一切心的活動範圍，遠離各種戲論，沒有造作，沒有作為，也沒有彼此的分別，不是思量計較所能夠達到的，也不是外在的相貌，超越一切凡夫愚人的見解，超出魔的境界，超出一切煩惱結使的處所，超出一切心意識的表達，不住于寂滅的賢聖境界，而是諸位賢聖所證悟的。", "『善男子！具備這十種……』" ], "english_translations": [ "English version: What is seen is the true treasure. Good man! Bodhisattvas possess wisdom, cultivate closeness with good teachers (Kalyāṇa-mitta, virtuous friends or spiritual mentors), and upon seeing good teachers, they feel love, respect, and joy. They regard good teachers as they would the World-Honored One (Bhagavan, an epithet for the Buddha), rely on good teachers, and through good teachers, they attain diligent effort. Through good teachers, they can eliminate all evil dharmas. Although they have fulfilled all good dharmas, they still diligently strive without weariness, removing and extinguishing the coverings of the five hindrances (pañca nivaraṇāni, sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt). Having no hindrances, they diligently cultivate the path, attaining purity of body, speech, and mind, and eliminating all bad habits. Having attained purity, they can offer respectful offerings. Having received respectful offerings, they can attain the contemplation of emptiness (Śūnyatā, the realization of emptiness). By cultivating the contemplation of emptiness, they eliminate all false names and concepts. By eliminating all false names and concepts, they can proceed towards the right path. By proceeding towards the right path, they can see the truth.'", "'Sarvanivāraṇaviṣkambhin Bodhisattva (Sarvanivāraṇaviṣkambhin, the Bodhisattva who eliminates all obstacles) said to the Buddha: 'World-Honored One! What is called seeing the truth?'", "The Buddha replied: 'What is seen is not false, that is called truth.'", "Sarvanivāraṇaviṣkambhin Bodhisattva said to the Buddha: 'World-Honored One! What is called truth?'", "The Buddha replied again: 'The dharma that is not false is called truth.'", "Sarvanivāraṇaviṣkambhin Bodhisattva said to the Buddha: 'World-Honored One! What is called not false?'", "The Buddha replied: 'As it is, not not as it is, is called not false.'", "Sarvanivāraṇaviṣkambhin Bodhisattva said to the Buddha: 'World-Honored One! What is called as it is?'", "The Buddha replied: 'This dharma can only be known by the mind, it is difficult to explain with the mouth, it cannot be fully expressed by words.'", "Sarvanivāraṇaviṣkambhin Bodhisattva said to the Buddha: 'World-Honored One! What kind of dharma-aspect is apart from words?'", "'The path of language is cut off, surpassing all the realms of the mind's activity, apart from all conceptual elaborations, without creation, without action, and without self or other. It cannot be reached by deliberation or calculation, nor is it an external appearance. It surpasses the views of all ordinary fools, goes beyond the realm of demons, goes beyond the place of all afflictions and fetters, goes beyond all expressions of mind, consciousness, and perception. It does not abide in the realm of the silent and extinguished sages, but is realized by all the sages.'", "'Good man! Possessing these ten...'" ] }
事是則名為究竟如實，是一切智所說不思議境界、不二境界。」
除蓋障菩薩白佛言：「世尊！是如實相云何證？云何見？」
佛告：「善男子！出世間智乃能證見自得此法。」
除蓋障菩薩復白佛言：「世尊！此法體性究竟清凈，非染污法，是澄靜法、微妙最勝法、常住不動非敗壞法。有佛、無佛，法性常爾。菩薩摩訶薩精勤修行難行苦行、百千萬億難行苦行，為得此法安立眾生。」除蓋障菩薩復白佛言：「世尊！如是名，以聞慧聞、以思慧思，身得證不？」
佛言：「善男子！不爾。何以故？以智慧觀如實法而身得證。」
除蓋障菩薩白佛言：「世尊！不從聞慧聞、思慧思，身得證耶？」
佛言：「善男子！不也。不以聞、思慧故身能得證。善男子！汝今諦聽，我當說喻。善男子！譬如春末盛熱，大曠野中有人從東來欲向西、有人從西來欲東過。從西來者為熱所逼，語彼人言：『我今為熱所逼，極甚渴乏，示我道路，何處當有清涼池泉可止渴乏？』東方來人善知涂徑、善知道相，即答彼云：『道中有好清冷美水，無諸咸苦，我以于彼洗浴、飲飽得來至此。善男子！汝欲趣彼，其路眾多。去此不遠便有二道：一者是左道、二者是右道。汝今當從右道而往，棄其左道。去此不久
【現代漢語翻譯】 現代漢語譯本：事情如果是這樣，就叫做究竟如實，這是一切智（Sarvajna，指佛陀的智慧）所說的不思議境界、不二境界。
除蓋障菩薩（Sarvanivaranaviskambhin，一位菩薩的名字）對佛說：『世尊！這如實相（Tathata，指事物的真實本性）要如何證得？要如何見到？』
佛告訴他：『善男子！出世間智（Lokottara-jnana，超越世俗的智慧）才能證見，自己獲得此法。』
除蓋障菩薩又對佛說：『世尊！此法的體性究竟清凈，不是染污法，是澄靜法、微妙最勝法、常住不動非敗壞法。有沒有佛出現，法性（Dharmata，指法的本性）都是這樣。菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）精勤修行難行苦行、百千萬億難行苦行，爲了得到此法來安立眾生。』除蓋障菩薩又對佛說：『世尊！像這樣的名相，用聽聞的智慧聽聞、用思惟的智慧思惟，身體能證得嗎？』
佛說：『善男子！不能。為什麼呢？因為要用智慧觀察如實法，身體才能證得。』
除蓋障菩薩對佛說：『世尊！不從聽聞的智慧聽聞、思惟的智慧思惟，身體能證得嗎？』
佛說：『善男子！不能。不能因為聽聞、思惟的智慧，身體就能證得。善男子！你現在仔細聽，我當說個比喻。善男子！譬如春末盛熱的時候，大曠野中有人從東邊來想要往西邊去、有人從西邊來想要往東邊過。從西邊來的人被熱所逼迫，告訴那個人說：『我現在被熱所逼迫，非常口渴，請你告訴我道路，哪裡有清涼的池泉可以止渴？』從東邊來的人很熟悉道路、很知道路的樣子，就回答他說：『道路中有很好的清冷美水，沒有各種咸苦的味道，我已經在那裡洗浴、喝飽了才來到這裡。善男子！你想要去那裡，路有很多條。離這裡不遠就有兩條路：一條是左邊的路、一條是右邊的路。你現在應當從右邊的路走，捨棄左邊的路。離這裡不遠
【English Translation】 English version: 『If this is the case, it is called the ultimate reality, which is the inconceivable realm and the non-dual realm spoken of by the Sarvajna (all-knowing one, referring to the Buddha's wisdom).』
Sarvanivaranaviskambhin Bodhisattva (a Bodhisattva's name) said to the Buddha: 『World Honored One! How is this Tathata (suchness, the true nature of things) realized? How is it seen?』
The Buddha said: 『Good man! Supramundane wisdom (Lokottara-jnana, wisdom beyond the world) can realize and see, and personally attain this Dharma.』
Sarvanivaranaviskambhin Bodhisattva again said to the Buddha: 『World Honored One! The essence of this Dharma is ultimately pure, not a defiled Dharma, but a clear and tranquil Dharma, a subtle and supreme Dharma, a permanent and unmoving, non-perishable Dharma. Whether there is a Buddha or not, the Dharmata (the nature of Dharma) is always like this. Bodhisattva-mahasattvas (great Bodhisattvas) diligently practice difficult practices, hundreds of thousands of millions of difficult practices, in order to obtain this Dharma and establish sentient beings.』 Sarvanivaranaviskambhin Bodhisattva again said to the Buddha: 『World Honored One! Can such names, heard with the wisdom of hearing and contemplated with the wisdom of thinking, lead to bodily realization?』
The Buddha said: 『Good man! No. Why? Because one must contemplate the true Dharma with wisdom in order to attain bodily realization.』
Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 『World Honored One! Can one attain bodily realization without hearing with the wisdom of hearing or contemplating with the wisdom of thinking?』
The Buddha said: 『Good man! No. Bodily realization cannot be attained through the wisdom of hearing or thinking. Good man! Listen carefully, I will tell you a parable. Good man! For example, in the late spring when it is very hot, in a large wilderness, someone comes from the east wanting to go west, and someone comes from the west wanting to go east. The person coming from the west, being oppressed by the heat, says to the other person: 'I am now oppressed by the heat and extremely thirsty. Please show me the way. Where is there a cool pond or spring where I can quench my thirst?' The person coming from the east, being familiar with the road and knowing the way, replies: 'There is good, cool, and delicious water on the road, without any salty or bitter taste. I bathed and drank my fill there before coming here. Good man! If you want to go there, there are many roads. Not far from here, there are two roads: one is the left road, and the other is the right road. You should now go by the right road and abandon the left road. Not far from here
，當見叢林郁茂清涼，此叢林中多妙池泉，眾流美味，可以洗浴、飲除渴乏。』」
佛言：「善男子！彼渴乏者聞水思惟時，得已止渴不？」
除蓋障菩薩白佛言：「不也。世尊！雖聞清涼而身未證知。」
佛言：「善男子！此亦如是，不以聞、思慧等便能證知實相之法。大曠野者，譬如生死；渴乏之人是具縛凡夫，煩惱熱逼便生愛渴；善知道者，譬如菩薩，善知一切智道；能飲水者，譬如善得法味；洗浴清涼，譬如身證；澄清凈潔、無諸咸苦，譬如實法。善男子！汝今善聽，我更說喻。假使如來住閻浮提，若壽一劫，說須陀味香氣勝妙、甘美清凈，食時受樂悉皆讚歎其味無比。若使有人雖見其色而未食者，已得味不？」
除蓋障菩薩白佛言：「不也。世尊！」
佛言：「善男子！我今為汝復更說喻。譬如有人曾食美果，于未得者前讚歎此果色、香、味具，彼人聞說是果時，已知彼果色、香、味不？」
除蓋障菩薩白佛言：「不也。世尊！」
佛言：「善男子！凡夫、愚人亦復如是，不以聞、思中慧便能證知真實法相。」
除蓋障菩薩白佛言：「世尊！今為我故，快說此喻，若得聞者不久亦當獲得法利。何以故？若聞此法必證阿鞞跋致、當得阿耨多羅三藐三菩提。
【現代漢語翻譯】 現代漢語譯本：'當見到叢林鬱鬱蔥蔥，清涼宜人，這叢林中還有許多美妙的池泉，泉水清澈甘甜，可以用來沐浴、飲用，解除乾渴。'
佛說：'善男子！那些乾渴的人在聽到水並進行思索的時候，能夠因此止渴嗎？'
除蓋障菩薩（Sarvanivaranaviskambhin，意為清除所有障礙的菩薩）回答佛說：'不能。世尊！即使聽聞清涼，但身體沒有親自體驗到。'
佛說：'善男子！也是這樣，不能僅憑聽聞、思考等智慧就能證悟實相之法。大曠野，譬如生死輪迴；乾渴之人，是受束縛的凡夫，被煩惱的熱逼迫，便產生對世俗的渴求；善於知道的人，譬如菩薩，善於瞭解通往一切智慧的道路；能夠飲水的人，譬如善於獲得佛法真味；洗浴清涼，譬如親身證悟；澄清潔凈，沒有各種咸苦，譬如真實的佛法。善男子！你現在好好聽著，我再打個比方。假設如來（Tathagata，佛的稱號之一）住在閻浮提（Jambudvipa，我們所居住的這個世界），如果壽命長達一劫（kalpa，極長的時間單位），宣說須陀味（Suddha-rasa，純凈的味道）的香氣勝妙、甘美清凈，在食用時享受快樂，都讚歎它的味道無與倫比。如果有人雖然看見了它的顏色，但沒有品嚐過，能因此得到那種味道嗎？'
除蓋障菩薩回答佛說：'不能。世尊！'
佛說：'善男子！我現在為你再說一個比喻。譬如有人曾經吃過美味的水果，在沒有得到這種水果的人面前讚歎這種水果的色、香、味俱全，那個人在聽到描述這種水果時，就能知道這種水果的色、香、味嗎？'
除蓋障菩薩回答佛說：'不能。世尊！'
佛說：'善男子！凡夫、愚人也是這樣，不能僅憑聽聞、思考中的智慧就能證悟真實的法相。'
除蓋障菩薩回答佛說：'世尊！現在爲了我的緣故，請您詳細地解說這個比喻，如果能夠聽聞，不久也將獲得佛法的利益。為什麼呢？如果聽聞此法，必定證得阿鞞跋致（Avaivartika，不退轉），當證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。'
【English Translation】 English version: 'When you see lush and cool forests, and in these forests are many wonderful ponds and springs, with delicious streams that can be used for bathing, drinking, and quenching thirst.'
The Buddha said, 'Good man! When those who are thirsty hear about water and contemplate it, can they quench their thirst?'
Sarvanivaranaviskambhin Bodhisattva (the Bodhisattva who removes all obstacles) replied to the Buddha, 'No, World Honored One! Although they hear of coolness, their bodies have not personally experienced it.'
The Buddha said, 'Good man! It is the same in this case; one cannot realize the Dharma of true reality merely through hearing, thinking, and wisdom. The great wilderness is like samsara (the cycle of birth and death); the thirsty person is a bound ordinary being, oppressed by the heat of afflictions, and thus develops a thirst for worldly things; the one who knows well is like a Bodhisattva, who knows well the path to all wisdom; the one who can drink water is like one who has attained the taste of the Dharma; bathing in coolness is like personally realizing enlightenment; being clear, pure, and free from all saltiness and bitterness is like the true Dharma. Good man! Listen carefully now, and I will give another analogy. Suppose the Tathagata (one of the titles of the Buddha) dwells in Jambudvipa (the world we live in), and if his life span were a kalpa (an extremely long unit of time), he would proclaim the fragrance, excellence, deliciousness, purity, and joy experienced when consuming Suddha-rasa (pure taste), praising its unparalleled flavor. If someone sees its color but has not tasted it, can they obtain that taste?'
Sarvanivaranaviskambhin Bodhisattva replied to the Buddha, 'No, World Honored One!'
The Buddha said, 'Good man! Now I will give you another analogy. Suppose someone has eaten a delicious fruit and praises its color, fragrance, and taste to someone who has not obtained it. When that person hears the description of the fruit, can they know its color, fragrance, and taste?'
Sarvanivaranaviskambhin Bodhisattva replied to the Buddha, 'No, World Honored One!'
The Buddha said, 'Good man! Ordinary people and fools are also like this; they cannot realize the true characteristics of the Dharma merely through the wisdom gained from hearing and thinking.'
Sarvanivaranaviskambhin Bodhisattva replied to the Buddha, 'World Honored One! Now, for my sake, please explain this analogy in detail. If I can hear it, I will soon obtain the benefits of the Dharma. Why? If I hear this Dharma, I will surely attain Avaivartika (non-retrogression) and will attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'
」
佛即答言：「如汝所說，聞此法者必證阿鞞跋致、當得阿耨多羅三藐三菩提。
「善男子！具此十事是名菩薩善知法界。◎
「◎善男子！菩薩復有十法名善住空處。何等為十？善知力空、善知無畏空、善知不共法空、善知戒聚空、善知定聚空、善知慧聚空、善知解脫聚空、善知解脫知見聚空、善知空空、善知實諦空。雖知于空而不取空相、不作空見、不依止空，不以此空因緣、相貌墮于斷見。善男子！具此十事是名菩薩善住空處。
「善男子！菩薩復有十法名住無相。何等為十？除外相、除內相、除戲論相、除一切計有相、除一切境界相、除一切舉動相、除一切趣向處所相、除一切造作相、除一切識相、除一切識所緣相。」
除蓋障菩薩白佛言：「世尊！若諸菩薩已能如是住于無相者，佛住無相當復云何？」
佛即答言：「如來境界不可思議。何以故？非智思量故。若欲思者，心則狂亂。一切眾生盡共度量，不能知于如來此彼岸事。何以故？如來境界深遠不可思議。猶如虛空，出過一切諸數量表，取著見者心常顛倒故，非算數之所思計。」
除蓋障菩薩白佛言：「世尊！欲有疑問，唯愿聽許。」
「善男子！隨汝意問，吾今當爲分別解說，一切諸佛亦悉聽許
【現代漢語翻譯】 現代漢語譯本：
佛陀回答說：『如你所說，聽聞此法的人必定證得阿鞞跋致（不退轉），當證得阿耨多羅三藐三菩提（無上正等正覺）。』 『善男子！具備這十種特質，就稱為菩薩善於了解法界。』 『善男子！菩薩又有十種法，稱為善於安住于空性。是哪十種呢？善於瞭解力空、善於瞭解無畏空、善於瞭解不共法空、善於瞭解戒聚空、善於瞭解定聚空、善於瞭解慧聚空、善於瞭解解脫聚空、善於瞭解解脫知見聚空、善於瞭解空空、善於瞭解實諦空。雖然瞭解空性，但不執取空相，不產生空見，不依賴空性，不因為這種空性的因緣、相貌而墮入斷見。善男子！具備這十種特質，就稱為菩薩善於安住于空性。』 『善男子！菩薩又有十種法，稱為安住于無相。是哪十種呢？去除外相、去除內相、去除戲論相、去除一切執著于有的相、去除一切境界相、去除一切舉動相、去除一切趣向處所相、去除一切造作相、去除一切識相、去除一切識所緣相。』 除蓋障菩薩問佛陀說：『世尊！如果各位菩薩已經能夠這樣安住于無相，那麼佛陀安住于無相又是怎樣的呢？』 佛陀回答說：『如來的境界不可思議。為什麼呢？因為不是用智力可以思量的。如果想要思量，心就會狂亂。一切眾生一起度量，也不能瞭解如來的此岸和彼岸之事。為什麼呢？如來的境界深遠不可思議。猶如虛空，超出一切數量的表達，執著于見解的人心常常顛倒，所以不是算數可以思量計算的。』 除蓋障菩薩問佛陀說：『世尊！我想請問一些問題，希望您能允許。』 『善男子！隨你的意思問吧，我現在將為你分別解說，一切諸佛也都會允許。』
【English Translation】 English version:
The Buddha answered, 'As you say, those who hear this Dharma will surely attain Avaivartika (non-retrogression) and will attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' 'Good man! Possessing these ten qualities is called a Bodhisattva who is skilled in understanding the Dharmadhatu (realm of phenomena).' 'Good man! Furthermore, a Bodhisattva has ten Dharmas called dwelling well in emptiness. What are the ten? Being skilled in understanding the emptiness of powers, being skilled in understanding the emptiness of fearlessness, being skilled in understanding the emptiness of the unique Dharmas, being skilled in understanding the emptiness of the aggregate of precepts, being skilled in understanding the emptiness of the aggregate of concentration, being skilled in understanding the emptiness of the aggregate of wisdom, being skilled in understanding the emptiness of the aggregate of liberation, being skilled in understanding the emptiness of the aggregate of the knowledge and vision of liberation, being skilled in understanding the emptiness of emptiness, being skilled in understanding the emptiness of ultimate truth. Although understanding emptiness, not grasping the characteristic of emptiness, not creating a view of emptiness, not relying on emptiness, and not falling into nihilistic views because of this emptiness's causes and conditions and characteristics. Good man! Possessing these ten qualities is called a Bodhisattva who dwells well in emptiness.' 'Good man! Furthermore, a Bodhisattva has ten Dharmas called dwelling in no-characteristic. What are the ten? Removing external characteristics, removing internal characteristics, removing characteristics of playfulness, removing all characteristics of clinging to existence, removing all characteristics of realms, removing all characteristics of actions, removing all characteristics of places of inclination, removing all characteristics of fabrication, removing all characteristics of consciousness, removing all characteristics of objects of consciousness.' The Bodhisattva Sarvanivaranaviskambhin (Remover of All Obstructions) said to the Buddha, 'World Honored One! If the Bodhisattvas are already able to dwell in no-characteristic in this way, then how does the Buddha dwell in no-characteristic?' The Buddha answered, 'The realm of the Tathagata (Thus Come One) is inconceivable. Why? Because it cannot be conceived by intellectual thought. If one wishes to think about it, the mind will become deranged. All beings together, even if they try to measure it, cannot know the near shore and far shore matters of the Tathagata. Why? The realm of the Tathagata is profound and inconceivable. It is like space, exceeding all expressions of quantity. Those who cling to views have minds that are constantly inverted, therefore it cannot be conceived or calculated by numbers.' The Bodhisattva Sarvanivaranaviskambhin said to the Buddha, 'World Honored One! I wish to ask some questions, I hope you will allow it.' 'Good man! Ask as you wish, I will now explain and analyze for you, and all the Buddhas will also allow it.'
。」
除蓋障菩薩白佛言：「世尊！若著我所，非智人法。世尊是大法主，云何當得而自稱譽？」
佛言：「善哉，善哉！善男子！諦聽諦聽，當爲說之。」
除蓋障菩薩白佛言：「唯然。世尊！」
「諸佛如來不以憍慢而自稱譽，不為利養、不為名聞、不為使他知、不虛妄自稱、不諂曲欺偽。何以故？但為利益一切眾生，令得安樂修行法故。何以故？欲令眾生於如來所深生信敬。心甚歡喜堪為法器者，使長夜安隱、獲得善利、常受快樂，乃至得阿耨多羅三藐三菩提。」
除蓋障菩薩白佛言：「世尊！眾生豈不知如來是天中尊、自在法王？」
佛言：「善男子！不知。何以故？下劣眾生業行卑漏，少智、少信，常為不善、諸惡所持，不知如來有大威德。為如此等，是以如來自稱實德，令彼眾生信受修行。善男子！譬如醫師善知醫法，醫所住處多諸病苦，更無餘醫能療治者，是諸人等不知此醫有大威德。是時，良醫觀諸病者不識方藥、亦復不知所不應食。爾時，良醫起大慈悲：『我當療治，除其病苦。』爾時，良醫于眾人前自嘆己德而作是言：『我善知是病及知病因、善知藥病，隨應而授。』爾時，眾生於良醫所心生信敬，以信心故便即依憑。爾時，良醫以若干種藥隨授而與，諸
【現代漢語翻譯】 現代漢語譯本 除蓋障菩薩（Sarvanivaranaviskambhin，意為消除一切障礙的菩薩）對佛說：『世尊！如果執著于「我所」（認為事物屬於「我」），就不是有智慧的人應有的行為。世尊是偉大的法王，怎麼能自己稱讚自己呢？』 佛說：『好啊，好啊！善男子！仔細聽，仔細聽，我將為你解說。』 除蓋障菩薩對佛說：『是的，世尊！』 『諸佛如來不會因為驕慢而自我稱讚，不是爲了利益供養、不是爲了名聲，不是爲了讓別人知道，不虛妄地自我稱讚，不諂媚欺騙。為什麼呢？只是爲了利益一切眾生，讓他們能夠安樂地修行佛法。為什麼呢？想要讓眾生對如來產生深深的信仰和尊敬。對於那些內心非常歡喜，堪當法器的人，使他們長夜安穩、獲得善利、常常享受快樂，乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 除蓋障菩薩對佛說：『世尊！眾生難道不知道如來是天中之尊、自在的法王嗎？』 佛說：『善男子！他們不知道。為什麼呢？因為下劣的眾生業行卑微淺陋，缺少智慧、缺少信心，常常被不善的、各種惡行所控制，不知道如來具有偉大的威德。爲了這些眾生，所以如來才自我稱讚真實的功德，讓他們信受修行。善男子！譬如一位醫生精通醫術，他所居住的地方有很多患病的人，沒有其他的醫生能夠治療他們，這些人也不知道這位醫生具有偉大的威德。這時，這位良醫看到這些病人不認識藥方，也不知道什麼不應該吃。這時，這位良醫生起大慈悲心：『我應當治療他們，解除他們的病痛。』這時，這位良醫在眾人面前讚歎自己的醫術，這樣說：『我精通這些疾病，也知道疾病的原因，精通藥物和疾病的相互作用，根據情況給予治療。』這時，眾生對這位良醫心生信仰和尊敬，因為有信心就依靠他。這時，這位良醫用各種各樣的藥物，根據情況給予他們，各種
【English Translation】 English version Sarvanivaranaviskambhin Bodhisattva (meaning the Bodhisattva who eliminates all obstacles) said to the Buddha: 'World Honored One! If one is attached to 'what is mine' (thinking things belong to 'me'), that is not the way of the wise. The World Honored One is the great Dharma Lord, how can you praise yourself?' The Buddha said: 'Good, good! Good man! Listen carefully, listen carefully, and I will explain it to you.' Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 'Yes, World Honored One!' 'The Tathagatas (如來) do not praise themselves out of arrogance, not for the sake of profit and offerings, not for fame, not to make others know, not falsely praising themselves, not with flattery and deception. Why? Only for the benefit of all sentient beings, so that they can practice the Dharma peacefully and happily. Why? To make sentient beings develop deep faith and respect for the Tathagata. For those who are very happy in their hearts and worthy vessels of the Dharma, to make them peaceful at night, obtain good benefits, and always enjoy happiness, and even attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).' Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 'World Honored One! Do sentient beings not know that the Tathagata is the most honored among gods, the sovereign Dharma King?' The Buddha said: 'Good man! They do not know. Why? Because inferior sentient beings have base and flawed karma, lack wisdom, lack faith, and are often controlled by unwholesome and various evil deeds, and do not know that the Tathagata has great power and virtue. For the sake of these sentient beings, the Tathagata praises his true virtues, so that they can believe and practice. Good man! For example, a doctor is skilled in medicine, and there are many sick people where he lives, and there are no other doctors who can treat them, and these people do not know that this doctor has great power and virtue. At this time, the good doctor sees that these patients do not recognize prescriptions and do not know what they should not eat. At this time, the good doctor arises with great compassion: 'I should treat them and remove their suffering.' At this time, the good doctor praises his own virtues in front of everyone and says: 'I am proficient in these diseases, and I also know the causes of the diseases, and I am proficient in the interaction of drugs and diseases, and I give treatment according to the situation.' At this time, sentient beings develop faith and respect for the good doctor, and because of faith, they rely on him. At this time, the good doctor uses various kinds of medicines and gives them according to the situation, various
人服已病悉除愈。善男子！爾時彼醫是自稱譽不？」
除蓋障菩薩白佛言：「不也。世尊！」
佛言：「善男子！如來世尊如大醫王，能治眾生煩惱之病，亦知煩惱所因起處，以大法藥而普與之。眾生愚癡，為煩惱所覆，不知如來是大醫王；如來處處於眾生前常自嘆說，爾時眾生便生信敬歸依如來。聖主世尊猶如醫王，以大法藥能滅眾生煩惱之病。云何名為是大法藥？貪慾者以不凈治、瞋恚者以慈心治、愚癡者以因緣法治。如是等無量法藥，悉能對治諸煩惱病。善男子！如來見有如是無量利故而自讚嘆。善男子！具此十事是名菩薩住于無相。
「善男子！菩薩復有十法名為無愿。何等為十？雖行佈施，不依佈施而有愿求；雖持禁戒，亦不依禁戒而有愿求；忍辱、精進、禪定、智慧亦復如是。雖依三界而不願求三界相，雖求菩提而不取菩提相，雖行正道而不取正道相，雖求涅槃而不取涅槃相。何以故？菩薩離一切愿求相故，雖行一切佛法而心常無所愿求。善男子！具此十事是名菩薩無愿。
「善男子！菩薩復有十法名修慈無量。何等為十？不作方所慈、不隨所親慈、常行法慈、依定修慈、不為離瞋修慈、恒為利益一切眾生而起于慈、常為眾生修等之慈、不為離惱害修慈、遍於十方普皆修慈、出
【現代漢語翻譯】 現代漢語譯本： 『人們服用他的藥后，疾病全部消除痊癒。善男子！那時那位醫生會自我稱讚嗎？』 除蓋障菩薩（Sarvanivaranaviskambhin，意為消除一切障礙的菩薩）回答佛說：『不會的，世尊！』 佛說：『善男子！如來世尊就像偉大的醫王，能夠醫治眾生的煩惱之病，也知道煩惱產生的原因和源頭，用大法藥普遍地給予他們。眾生愚癡，被煩惱所覆蓋，不知道如來是偉大的醫王；如來常常在眾生面前讚歎自己，這時眾生便會產生信心、恭敬，歸依如來。聖主世尊猶如醫王，用大法藥能夠滅除眾生的煩惱之病。什麼叫做大法藥呢？對於貪慾的人，用不凈觀來治療；對於嗔恚的人，用慈悲心來治療；對於愚癡的人，用因緣法來治療。像這樣無量的大法藥，都能夠對治各種煩惱之病。善男子！如來見到有這樣無量的利益，所以才自我讚歎。善男子！具備這十種特質，就叫做菩薩安住于無相。』 『善男子！菩薩又有十種法，叫做無愿。哪十種呢？雖然行佈施，但不依賴佈施而有所愿求；雖然持守禁戒，也不依賴禁戒而有所愿求；忍辱、精進、禪定、智慧也是這樣。雖然依於三界（Trailokya，欲界、色界、無色界），但不願求三界之相；雖然求菩提（Bodhi，覺悟），但不執取菩提之相；雖然行於正道，但不執取正道之相；雖然求涅槃（Nirvana，寂滅），但不執取涅槃之相。為什麼呢？因為菩薩遠離一切愿求之相的緣故，雖然行一切佛法，但心中常常沒有所愿求。善男子！具備這十種特質，就叫做菩薩無愿。』 『善男子！菩薩又有十種法，叫做修慈無量。哪十種呢？不作方所慈（不對特定地點的人產生慈悲）、不隨所親慈（不對親近的人產生慈悲）、常行法慈（經常依法修行慈悲）、依定修慈（依據禪定來修習慈悲）、不為離嗔修慈（不是爲了遠離嗔恨而修習慈悲）、恒為利益一切眾生而生起慈悲、常為眾生修習平等的慈悲、不為離惱害修慈（不是爲了遠離惱害而修習慈悲）、遍於十方普遍地修習慈悲、超出
【English Translation】 English version: 'When people took his medicine, all their illnesses were completely cured. Good man! At that time, would that doctor praise himself?' Sarvanivaranaviskambhin Bodhisattva (the Bodhisattva who eliminates all obstacles) said to the Buddha: 'No, World Honored One!' The Buddha said: 'Good man! The Tathagata, the World Honored One, is like a great king of medicine, who can cure the illnesses of sentient beings' afflictions, and also knows the causes and origins of afflictions, and universally gives them the great medicine of the Dharma. Sentient beings are ignorant, covered by afflictions, and do not know that the Tathagata is a great king of medicine; the Tathagata often praises himself in front of sentient beings, and at that time, sentient beings will generate faith, respect, and take refuge in the Tathagata. The Holy Lord, the World Honored One, is like a king of medicine, who can extinguish the illnesses of sentient beings' afflictions with the great medicine of the Dharma. What is called the great medicine of the Dharma? For those who are greedy, use impurity contemplation to cure them; for those who are angry, use loving-kindness to cure them; for those who are ignorant, use the law of dependent origination to cure them. Like this, immeasurable great medicines of the Dharma can cure all kinds of afflictions. Good man! The Tathagata sees such immeasurable benefits, so he praises himself. Good man! Possessing these ten qualities is called a Bodhisattva abiding in non-form.' 'Good man! A Bodhisattva also has ten dharmas called non-aspiration. What are the ten? Although practicing giving, one does not rely on giving to have aspirations; although upholding precepts, one does not rely on precepts to have aspirations; patience, diligence, meditation, and wisdom are also like this. Although relying on the three realms (Trailokya, the desire realm, the form realm, and the formless realm), one does not aspire to the characteristics of the three realms; although seeking Bodhi (Enlightenment), one does not grasp the characteristics of Bodhi; although walking the right path, one does not grasp the characteristics of the right path; although seeking Nirvana (Extinction), one does not grasp the characteristics of Nirvana. Why? Because the Bodhisattva is far from all characteristics of aspiration, although practicing all Buddha-dharmas, the mind is always without aspiration. Good man! Possessing these ten qualities is called a Bodhisattva without aspiration.' 'Good man! A Bodhisattva also has ten dharmas called cultivating immeasurable loving-kindness. What are the ten? Not making directional loving-kindness (not generating loving-kindness towards people in a specific location), not following affectionate loving-kindness (not generating loving-kindness towards close people), constantly practicing Dharma loving-kindness (constantly cultivating loving-kindness according to the Dharma), cultivating loving-kindness based on samadhi (cultivating loving-kindness based on meditation), not cultivating loving-kindness to be free from anger (not cultivating loving-kindness to be free from anger), constantly generating loving-kindness to benefit all sentient beings, constantly cultivating equal loving-kindness for sentient beings, not cultivating loving-kindness to be free from annoyance (not cultivating loving-kindness to be free from annoyance), universally cultivating loving-kindness in all ten directions, exceeding
世間修慈，具此十事是名菩薩修慈無量。
「善男子！菩薩復有十法名悲無量。何等為十？見眾生無依、無救、無怙、為苦所惱，菩薩即發菩提心，得如法修行，獲得法已利益眾生，于貪眾生教令佈施、破戒眾生教修持戒、惱害眾生教修忍辱、懈怠眾生教修精進、亂心眾生教修禪定、愚癡眾生教修智慧；若見剛強諸惡眾生不受教者，而菩薩心亦不退沒；雖為眾生久受諸苦，志必濟彼，無有疲厭。善男子！具此十事是名菩薩修悲無量。
「善男子！菩薩復有十法名喜無量。何等為十？見諸眾生於生死熾然，得離三有虛偽之主而生歡喜；斷絕生死震動、來往結業之索，生歡喜心；見生死海中魔竭惡覺、水羅剎難，今得遠離生死大海如是眾難，生歡喜心；傾倒魔幢，生歡喜心；以智金剛摧結使山令無塵末，生歡喜心；我今自得止息亦令他得止息，生歡喜心；我今自於生死長眠境界心得覺悟，而諸眾生為愛所縛、無明所盲，亦當令彼悉得覺悟，生歡喜心；我今自得解脫、離諸惡趣、險難之處，亦當度脫諸墮惡趣、險難之者，生歡喜心；于生死曠野、六趣險路獨行無侶，週迴往返，不善知道、不識方所，我今得知正道、識于方所，生歡喜心；我今得近一切智城、鄰于佛坐，生歡喜心。善男子！具此十事是名菩薩喜心
【現代漢語翻譯】 現代漢語譯本 世間修習慈心，具備這十種條件，就稱為菩薩修習慈無量心。
『善男子！菩薩又有十種法，稱為悲無量心。是哪十種呢？見到眾生無依、無救、無怙，被痛苦所惱，菩薩就發起菩提心（Bodhicitta，覺悟之心），得到如法修行，獲得佛法后利益眾生，對於貪婪的眾生教導他們佈施，對於毀犯戒律的眾生教導他們修持戒律，對於惱害眾生的教導他們修習忍辱，對於懈怠的眾生教導他們修習精進，對於心緒散亂的眾生教導他們修習禪定，對於愚癡的眾生教導他們修習智慧；如果見到剛強頑劣的惡劣眾生不接受教導，菩薩的心也不退縮；即使爲了眾生長久地承受各種痛苦，也立志救度他們，沒有疲憊厭倦。善男子！具備這十種條件，就稱為菩薩修習悲無量心。』
『善男子！菩薩又有十種法，稱為喜無量心。是哪十種呢？見到眾生在生死輪迴中熾盛燃燒，能夠脫離三有（Trailokya，欲界、色界、無色界）虛偽的主宰而生歡喜；斷絕生死震動、來往結業的繩索，生歡喜心；見到生死海中魔竭（Makara，一種海怪）的惡覺、水羅剎（Rakshasa，惡鬼）的災難，現在能夠遠離生死大海這樣的眾多災難，生歡喜心；傾倒魔王的旗幟，生歡喜心；用智慧金剛摧毀煩惱結使山，使其化為塵埃，生歡喜心；我現在自己得到止息，也令他人得到止息，生歡喜心；我現在自己在生死長眠的境界中心得覺悟，而眾生被愛慾所束縛、被無明所矇蔽，也應當令他們全部得到覺悟，生歡喜心；我現在自己得到解脫，遠離各種惡趣、險難之處，也應當度脫那些墮入惡趣、險難之處的人，生歡喜心；在生死曠野、六趣（Gati，地獄、餓鬼、畜生、阿修羅、人、天）險惡的道路上獨自行走沒有伴侶，週而復始地往返，不善於知道、不認識方向，我現在能夠得知正道、認識方向，生歡喜心；我現在能夠接近一切智城、鄰近佛的座位，生歡喜心。善男子！具備這十種條件，就稱為菩薩喜心』
【English Translation】 English version Cultivating loving-kindness in the world, possessing these ten qualities is called a Bodhisattva cultivating immeasurable loving-kindness.
'Good man! A Bodhisattva also has ten qualities called immeasurable compassion. What are the ten? Seeing beings without refuge, without help, without protection, afflicted by suffering, the Bodhisattva then generates Bodhicitta (the mind of enlightenment), obtains righteous practice, and after obtaining the Dharma, benefits beings. To greedy beings, they teach giving; to beings who break precepts, they teach upholding precepts; to beings who harm others, they teach cultivating patience; to lazy beings, they teach cultivating diligence; to beings with scattered minds, they teach cultivating meditation; to ignorant beings, they teach cultivating wisdom. If they see stubborn and wicked beings who do not accept teaching, the Bodhisattva's mind does not retreat. Although they endure various sufferings for a long time for the sake of beings, their determination to save them never wanes. Good man! Possessing these ten qualities is called a Bodhisattva cultivating immeasurable compassion.'
'Good man! A Bodhisattva also has ten qualities called immeasurable joy. What are the ten? Seeing beings fiercely burning in the cycle of birth and death, being able to escape the false masters of the three realms (Trailokya, the desire realm, the form realm, and the formless realm) and giving rise to joy; severing the ropes of birth, death, agitation, coming and going, and karmic formation, giving rise to joy; seeing the evil awareness of Makara (a sea monster) and the difficulties of water Rakshasas (demons) in the sea of birth and death, now being able to stay away from such numerous difficulties of the great sea of birth and death, giving rise to joy; overturning the banners of Mara (demon), giving rise to joy; using the diamond of wisdom to destroy the mountain of afflictions and defilements, reducing it to dust, giving rise to joy; I now attain cessation myself and also enable others to attain cessation, giving rise to joy; I now awaken in my mind from the long sleep of birth and death, and since beings are bound by love and blinded by ignorance, I shall also enable them all to awaken, giving rise to joy; I now attain liberation myself, away from all evil destinies and dangerous places, and I shall also deliver those who have fallen into evil destinies and dangerous places, giving rise to joy; in the wilderness of birth and death, on the dangerous paths of the six realms (Gati, hell, hungry ghosts, animals, asuras, humans, and gods), walking alone without companions, going back and forth repeatedly, not knowing the good path, not recognizing directions, I am now able to know the right path and recognize directions, giving rise to joy; I am now able to approach the city of all-wisdom and be near the seat of the Buddha, giving rise to joy. Good man! Possessing these ten qualities is called the Bodhisattva's mind of joy.'
無量。
「善男子！菩薩復有十法名舍無量。何等為十？眼見好色而無染著，入于舍心；耳聞聲、鼻嗅香、舌嘗味、身觸細滑、意知諸法，如是五塵，不取其相亦不惱逼，常行舍心；苦苦、行苦、壞苦，於此三受心無增減而不惱逼，常行舍心；所作已辦，盡諸有結，常行舍心；菩薩作是思惟：『我欲度之。』彼已自度，常行舍心。善男子！具此十事是名菩薩舍心無量。
「善男子！菩薩復有十法名遊戲神通。何等為十？現舍壽、現受生、現為童子種種戲笑、現作出家、現作苦行、現向菩提樹、現降魔勞怨、現樂寂靜、現轉法輪、現入涅槃。」
除蓋障菩薩白佛言：「世尊！以何因緣現兜率陀天舍壽，乃至現入涅槃？」
佛答言：「兜率陀天染著五欲，多生常想見；菩薩於一切眾生中最上最勝，不染五欲而身終沒，能破眾生常想之病，得無常想，心不放逸。兜率陀天多諸放逸，不生恭敬信樂之心、染著愛慾、不受正法、長夜喜戲、自恣娛樂，是以菩薩為欲除彼放逸心故示現舍壽。爾時，眾生見菩薩舍壽，皆除放逸生厭離心；除放逸故，便發阿耨多羅三藐三菩提心。
「菩薩現處母胎多有異相，亦令眾生信受其化；雖處母胎為眾說法，皆得阿毗跋致，疾向阿耨多羅三藐三菩提。
「
【現代漢語翻譯】 現代漢語譯本： 無量。
『善男子！菩薩又有十種法，名為舍無量。是哪十種呢？眼睛看見美好的顏色而不產生染著，安住于舍心（Upeksha）；耳朵聽到聲音、鼻子嗅到香味、舌頭嚐到味道、身體接觸到細滑的觸感、意識了知各種法，對於這五種塵境，不執取它們的表相，也不被它們惱亂逼迫，常常保持舍心；苦苦（Dukkha-dukkha，苦受）、行苦（Sankhara-dukkha，行蘊之苦）、壞苦（Viparinama-dukkha，變壞之苦），對於這三種感受，內心沒有增加或減少，也不被它們惱亂逼迫，常常保持舍心；所應該做的已經完成，斷盡了所有的有結（Bhava-samyojana，存在的束縛），常常保持舍心；菩薩這樣思惟：『我想要度化他們。』但他們已經自我度化，常常保持舍心。』善男子！具備這十種，就叫做菩薩的舍心無量。
『善男子！菩薩又有十種法，名為遊戲神通。是哪十種呢？示現捨棄壽命、示現接受出生、示現作為孩童種種嬉戲歡笑、示現出家、示現苦行、示現走向菩提樹、示現降伏魔王的勞怨、示現安樂於寂靜、示現轉法輪、示現進入涅槃。』
除蓋障菩薩（Sarvanivaranaviskambhin）對佛說：『世尊！以什麼因緣示現在兜率陀天（Tusita）捨棄壽命，乃至示現進入涅槃呢？』
佛回答說：『兜率陀天的眾生染著五欲，多生起常想見；菩薩在一切眾生中最為殊勝，不染著五欲而示現身終命盡，能夠破除眾生常想的病，得到無常想，內心不放逸。兜率陀天的眾生多有放逸，不生起恭敬信樂之心、染著愛慾、不接受正法、長夜喜歡嬉戲、恣意娛樂，因此菩薩爲了去除他們放逸的心，所以示現捨棄壽命。那時，眾生看見菩薩捨棄壽命，都去除放逸而生起厭離之心；因為去除放逸的緣故，便發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。』
『菩薩示現在母胎中，多有奇異的表相，也令眾生信受他的教化；雖然身處母胎，卻為眾生說法，使他們都得到阿毗跋致（Avaivartika，不退轉），迅速趨向阿耨多羅三藐三菩提。
【English Translation】 English version: Immeasurable.
『Good man! Furthermore, the Bodhisattva has ten dharmas called immeasurable equanimity (Upeksha). What are the ten? The eyes see beautiful forms without attachment, entering into equanimity; the ears hear sounds, the nose smells fragrances, the tongue tastes flavors, the body feels smooth sensations, the mind knows all dharmas—regarding these five sense objects, not grasping their characteristics nor being troubled or oppressed by them, constantly practicing equanimity; suffering of suffering (Dukkha-dukkha), suffering of change (Viparinama-dukkha), suffering of conditioned existence (Sankhara-dukkha)—regarding these three kinds of feelings, the mind neither increases nor decreases, nor is troubled or oppressed by them, constantly practicing equanimity; what needs to be done has been done, all fetters of existence (Bhava-samyojana) are exhausted, constantly practicing equanimity; the Bodhisattva thinks thus: 『I wish to liberate them.』 But they have already liberated themselves, constantly practicing equanimity.』 Good man! Possessing these ten qualities is called the Bodhisattva』s immeasurable equanimity.
『Good man! Furthermore, the Bodhisattva has ten dharmas called playful superknowledges. What are the ten? Manifesting the abandonment of life, manifesting the acceptance of birth, manifesting as a child with various plays and laughter, manifesting renunciation, manifesting ascetic practices, manifesting going towards the Bodhi tree, manifesting subduing the labors and resentments of Mara, manifesting delighting in tranquility, manifesting turning the Dharma wheel, manifesting entering Nirvana.』
The Bodhisattva Sarvanivaranaviskambhin (Remover of All Obstacles) said to the Buddha: 『World Honored One! By what causes and conditions does he manifest abandoning life in the Tushita (Tusita) Heaven, and even manifest entering Nirvana?』
The Buddha replied: 『The beings in the Tushita Heaven are attached to the five desires, and often give rise to the perception of permanence; the Bodhisattva is the most supreme and excellent among all beings, not attached to the five desires, yet manifests the end of his life, able to break the disease of the perception of permanence in beings, attaining the perception of impermanence, and the mind is not lax. The beings in the Tushita Heaven are mostly lax, not giving rise to a mind of reverence and joyful faith, attached to love and desire, not receiving the true Dharma, delighting in play and indulging in pleasure throughout the long night; therefore, the Bodhisattva manifests abandoning life in order to remove their lax minds. At that time, when beings see the Bodhisattva abandoning life, they all remove laxity and give rise to a mind of aversion and detachment; because of removing laxity, they then generate the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』
『When the Bodhisattva manifests being in the mother』s womb, there are many extraordinary signs, also causing beings to believe and accept his teachings; although being in the mother』s womb, he speaks the Dharma for beings, causing them all to attain Avaivartika (non-retrogression), quickly proceeding towards Anuttara-samyak-sambodhi.』
若有眾生見菩薩嬰孩時善根得熟，菩薩為此眾生得成熟善根故現處嬰孩；若有眾生見菩薩出家善根增長，菩薩便為是等舍家出家；若有眾生志著粗弊，菩薩現作苦行而成熟之；天、龍、夜叉、乾闥婆應見苦行成熟者，即為現之而使成熟，亦為調伏諸外道等。
「無量眾生長夜發願：『菩薩疾趣菩提樹，我當隨逐。』爾時菩薩即便現趣菩提樹下，時是眾生得阿毗跋致乃至發阿耨多羅三藐三菩提心。
「又為眾生憍慢、貢高、自恃勢力，菩薩為欲破彼憍慢心故，現坐道場摧伏魔怨，令使信伏。
「菩薩為樂寂靜眾生增長善根故，現坐道場。
「菩薩坐道場時，能使三千大千世界一切眾聲悉皆不現，三千大千世界即便寂靜，令樂寂靜者生希有想，皆發阿耨多羅三藐三菩提心，能令眾生悉得寂靜。
「又有眾生自謂大師，作一切智想，不知出要道、不識出世法，亦不知現生后報，為欲摧伏如此眾生故。
「見堪任法器成熟眾生，為是等故，現成無上三菩提道，詣波羅㮈三轉四諦法輪。
「又有眾生應現涅槃而成熟者，為欲成熟彼眾生故現入涅槃。菩薩以如是緣、如是義故，現坐道場乃至現入涅槃。
「善男子！具此十事是名菩薩遊戲神通。
「善男子！菩薩復有十法
【現代漢語翻譯】 現代漢語譯本 如有眾生見到菩薩示現為嬰孩時善根得以成熟，菩薩爲了使這些眾生的善根成熟，便示現為嬰孩；如有眾生見到菩薩出家修行善根得以增長，菩薩便為這些眾生捨棄家庭出家修行；如有眾生喜歡粗俗低劣之物，菩薩便示現苦行來成熟他們；天（Deva，天神）、龍（Nāga，龍族）、夜叉（Yakṣa，一種鬼神）、乾闥婆（Gandharva，一種天神）等應當見到苦行能夠使他們成熟，菩薩就為他們示現苦行而使他們成熟，也爲了調伏各種外道等。 『無量眾生長久以來發愿：『菩薩迅速前往菩提樹下，我等應當跟隨。』這時菩薩便立即示現前往菩提樹下，此時這些眾生證得阿毗跋致（avaivartika，不退轉）的境界，乃至發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』 『又爲了那些憍慢、貢高、自恃勢力的眾生，菩薩爲了破除他們的憍慢心，便示現坐在道場中摧伏魔怨，使他們信服。 『菩薩爲了那些喜愛寂靜的眾生增長善根，便示現坐在道場中。 『菩薩坐在道場時，能夠使三千大千世界的一切聲音都消失，三千大千世界便變得寂靜，使喜愛寂靜的人產生稀有之想，都發起阿耨多羅三藐三菩提心，能夠使眾生都得到寂靜。 『又有眾生自稱為大師，作一切智之想，卻不知解脫之道，不認識出世之法，也不知道現世和來世的果報，爲了摧伏這樣的眾生。 『見到堪為法器、可以成熟的眾生，爲了他們，菩薩示現成就無上三菩提道，前往波羅㮈（Varanasi，古印度城市名）初轉四諦法輪。 『又有眾生應當示現涅槃才能成熟，爲了成熟這些眾生，菩薩便示現進入涅槃。菩薩因為這樣的因緣、這樣的意義，才示現坐在道場，乃至示現進入涅槃。 『善男子！具備這十種事蹟，就叫做菩薩的遊戲神通。 『善男子！菩薩還有十種法
【English Translation】 English version If there are sentient beings whose roots of goodness mature when they see a Bodhisattva as an infant, the Bodhisattva appears as an infant to mature their roots of goodness. If there are sentient beings whose roots of goodness increase when they see a Bodhisattva renouncing the household life, the Bodhisattva renounces the household life for them. If there are sentient beings attached to coarse and base things, the Bodhisattva manifests ascetic practices to mature them. If Devas (Deva, gods), Nāgas (Nāga, dragons), Yakṣas (Yakṣa, a type of spirit), and Gandharvas (Gandharva, a type of celestial musician) should see that ascetic practices can mature them, the Bodhisattva manifests these practices to mature them, and also to subdue various non-Buddhist practitioners. 『Countless sentient beings have long made the vow: 『May the Bodhisattva quickly go to the Bodhi tree, and we shall follow.』 At that time, the Bodhisattva immediately manifests going to the Bodhi tree, and these sentient beings attain the state of avaivartika (avaivartika, non-retrogression) and even generate the mind of anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, unsurpassed, complete and perfect enlightenment).』 『Furthermore, for sentient beings who are arrogant, conceited, and rely on their own power, the Bodhisattva, in order to break their arrogance, manifests sitting in the Bodhimaṇḍa (Bodhimaṇḍa, place of enlightenment) and subduing the Māra's (Māra, demon) forces, causing them to believe and submit. 『For sentient beings who delight in tranquility, the Bodhisattva manifests sitting in the Bodhimaṇḍa to increase their roots of goodness. 『When the Bodhisattva sits in the Bodhimaṇḍa, he can cause all sounds in the three-thousand great-thousand world system to disappear, and the three-thousand great-thousand world system becomes tranquil. This causes those who delight in tranquility to have rare thoughts and generate the mind of anuttarā-samyak-saṃbodhi, enabling all sentient beings to attain tranquility. 『There are also sentient beings who call themselves masters, thinking they possess all-knowing wisdom, but do not know the path of liberation, do not recognize the Dharma of transcending the world, and do not know the retribution of present and future lives. To subdue such sentient beings, 『Seeing sentient beings who are suitable vessels of Dharma and can be matured, for them, the Bodhisattva manifests attaining unsurpassed Samyak-saṃbodhi (Samyak-saṃbodhi, perfect enlightenment) and goes to Varanasi (Varanasi, an ancient Indian city) to turn the Wheel of the Dharma of the Four Noble Truths. 『There are also sentient beings who should manifest Nirvāṇa (Nirvāṇa, cessation of suffering) in order to be matured. To mature these sentient beings, the Bodhisattva manifests entering Nirvāṇa. The Bodhisattva manifests sitting in the Bodhimaṇḍa and even entering Nirvāṇa because of such causes and such meanings. 『Good man! Possessing these ten things is called the Bodhisattva's playful supernormal powers. 『Good man! The Bodhisattva also has ten Dharmas.』
名離八難。何等為十？離惡業、不善、如來所制禁戒終不毀犯、除于貪嫉、於過去佛所種諸善根、恒修福業、智慧具足、善知方便、善知發願、多厭惡心、能勤精進。
「菩薩不造惡業而入地獄，雖處地獄終不受于地獄苦報，所不喜者亦不能惱；雖墮地獄而不久處，亦復不生惱害之心。
「菩薩志性調柔，恒修十善，以十善故，不墮地獄；菩薩不毀佛戒墮畜生中，雖現畜生而不受于畜生之苦；菩薩不起貪嫉墮餓鬼中，雖現餓鬼而不受于餓鬼之苦。
「菩薩終不生邪見家，雖生邪見處必遇善知識。何以故？己於過去修諸善故，亦於過去佛久植善根故，常生正見家，具善因緣；具善因緣故，功德增廣。
「菩薩終不諸根毀缺、若根減少，不任法器。菩薩積德久遠、修福不倦，于諸形像、塔寺及法僧中處處修福，心常不懈，以常修故，諸根具足，無有闕少，堪為法器。
「菩薩終不生邊地、愚騃、聾啞諸惡之處、譬如白羊愚癡無智、而不能識善惡義趣，不任法器、亦復不識沙門婆羅門。菩薩生於中國，聰慧利根有大智見，又心信樂、親近有智，而於善、惡善知分別，堪為法器，深信沙門婆羅門。何以故？菩薩本修智慧力故。
「菩薩不生長壽天。若生長壽天，不睹佛出世、遠離道果、
【現代漢語翻譯】 現代漢語譯本：遠離八難。什麼是十種遠離呢？遠離惡業、不善業，如來所制定的禁戒終究不會違犯，去除貪婪和嫉妒，對於過去諸佛所種下的各種善根，恒常修習福德事業，智慧具足，善於瞭解方便法門，善於瞭解發願，常常厭惡噁心，能夠勤奮精進。
『菩薩不造作惡業而墮入地獄，即使身處地獄最終也不會遭受地獄的痛苦報應，那些不喜歡的境界也不能困擾他們；即使墮入地獄也不會長久停留，也不會生起惱害之心。
『菩薩的志向和性情調和柔順，恒常修習十善業，因為修習十善業的緣故，不會墮入地獄；菩薩不會因為毀犯佛陀的戒律而墮入畜生道中，即使顯現為畜生也不會遭受畜生的痛苦；菩薩不會因為生起貪婪和嫉妒而墮入餓鬼道中，即使顯現為餓鬼也不會遭受餓鬼的痛苦。
『菩薩最終不會出生在具有邪見的家庭中，即使出生在具有邪見的地方也必定會遇到善知識。為什麼呢？因為自己過去修習各種善業的緣故，也因為過去在諸佛那裡長久地種植善根的緣故，常常出生在具有正見的家庭中，具備良好的因緣；因為具備良好的因緣的緣故，功德日益增長。
『菩薩最終不會諸根殘缺、或者根器減少，不能勝任作為法器。菩薩積累功德長久深遠、修習福德從不懈怠，在各種佛像、佛塔寺廟以及法和僧眾中處處修習福德，內心常常不懈怠，因為常常修習的緣故，諸根具足，沒有殘缺減少，堪能作為法器。
『菩薩最終不會出生在邊遠地區、愚笨癡呆、聾啞等各種惡劣的地方，譬如白羊愚癡沒有智慧，不能識別善惡的意義和趣味，不能勝任作為法器，也不能認識沙門（指出家修道的人）和婆羅門（指修行凈行的人）。菩薩出生在中心地區（指文化發達的地區），聰明智慧根器銳利具有廣大的智慧見解，而且內心信樂、親近有智慧的人，對於善和惡能夠清楚地分辨，堪能作為法器，深深地相信沙門和婆羅門。為什麼呢？因為菩薩原本就修習智慧之力的緣故。
『菩薩不會生長壽天。如果生長壽天，就不能見到佛陀出世、遠離證得道果的機會。
【English Translation】 English version: Separated from the eight difficulties. What are the ten separations? Separated from evil deeds and unwholesome actions, never violating the precepts established by the Tathagata (another name for Buddha), eliminating greed and jealousy, constantly cultivating meritorious deeds for the various good roots planted in the past Buddhas, possessing complete wisdom, being skilled in understanding expedient means, being skilled in understanding vows, constantly detesting evil thoughts, and being able to diligently strive forward.
'Bodhisattvas (enlightenment beings) do not create evil karma and fall into hell, and even if they are in hell, they will not suffer the pain of hell. What they dislike cannot bother them; even if they fall into hell, they will not stay there for long, nor will they have thoughts of harming others.
'Bodhisattvas' aspirations and nature are harmonious and gentle, and they constantly cultivate the ten wholesome actions. Because of cultivating the ten wholesome actions, they do not fall into hell. Bodhisattvas do not fall into the animal realm by violating the Buddha's precepts, and even if they appear as animals, they do not suffer the pain of animals. Bodhisattvas do not fall into the realm of hungry ghosts because of greed and jealousy, and even if they appear as hungry ghosts, they do not suffer the pain of hungry ghosts.
'Bodhisattvas will never be born into families with wrong views, and even if they are born in places with wrong views, they will surely meet good teachers. Why? Because they have cultivated various good deeds in the past, and because they have planted good roots in the past Buddhas for a long time, they are often born in families with right views and have good conditions; because they have good conditions, their merits increase.
'Bodhisattvas will never have defective faculties or reduced faculties, and they cannot be competent as Dharma vessels. Bodhisattvas have accumulated merit for a long time and have cultivated blessings tirelessly. They cultivate blessings everywhere in various Buddha images, pagodas, temples, and the Sangha (Buddhist monastic community), and their minds are always diligent. Because of constant cultivation, their faculties are complete, without defects or reductions, and they are able to be Dharma vessels.
'Bodhisattvas will never be born in remote areas, foolish and ignorant places, deaf and mute places, and various evil places. For example, white sheep are foolish and have no wisdom, and they cannot recognize the meaning and interest of good and evil. They are not competent as Dharma vessels, nor can they recognize Shramanas (wandering ascetics) and Brahmins (priests). Bodhisattvas are born in central regions (referring to culturally developed regions), are intelligent and have sharp roots, have great wisdom and insight, and their minds are happy and close to wise people. They can clearly distinguish between good and evil, are able to be Dharma vessels, and deeply believe in Shramanas and Brahmins. Why? Because Bodhisattvas originally cultivated the power of wisdom.
'Bodhisattvas will not be born in the heavens of long life. If they are born in the heavens of long life, they will not see the Buddha appear in the world and will be far away from the opportunity to attain the fruit of the path.'
不能成熟眾生；是故，菩薩生於欲界，佛出世時，必當遭遇能化眾生。
「以何因緣善方便故，菩薩終不生於無佛世界，亦不生於不聞法處，乃至不生無眾僧可供養處？菩薩生處必遇三寶。何以故？本誓願力故。菩薩生處必有厭惡，心不憍慢而自貢高。若聞八難諸惡之處，必生厭離、心不喜樂，勤修精進，具諸善法、除滅惡法。
「善男子！具此十事是名菩薩離於八難。◎
寶云經卷第三 大正藏第 16 冊 No. 0658 寶云經
寶云經卷第四
梁扶南三藏曼陀羅仙譯
「◎善男子！菩薩摩訶薩復有十法名不忘失菩提之心。何等為十？心無諂偽亦無幻惑、心常吉實澄清凈白、于佛法僧終不生疑、受持佛法者亦不生疑、不生師想而吝於法、除卻法慳終不作滅佛法因緣、言行相應終不虛妄受持大乘、若見受持者常能恭敬、于摩訶衍以漸深入、于說法者生於佛想生善知識想。善男子！具此十事是名菩薩常不忘失菩提之心。
「善男子！菩薩復有十法能識宿命。何等為十？曾多恭敬供養諸佛、受持諸佛法、能凈持戒、除諸疑悔、除諸蓋障、多歡喜心、樂於禪定、常受化生、得不妄識。供養佛者恒于正法常生恭敬，受持正法者亦常恭敬，以是因緣能受持法，讀誦、書寫
【現代漢語翻譯】 現代漢語譯本：不能成熟眾生；因此，菩薩生於欲界（kāmadhātu，指眾生對慾望有強烈執著的境界），佛出世時，必定會遇到能夠教化眾生的情況。
『因為什麼樣的因緣和善巧方便，菩薩始終不生於沒有佛的世界，也不生於聽不到佛法的地方，甚至不生於沒有僧眾可以供養的地方？菩薩出生的地方必定會遇到佛、法、僧三寶。為什麼呢？因為過去所發的誓願之力。菩薩出生的地方必定會有令人厭惡的事物，內心不會驕傲自滿。如果聽到八難（aṣṭāv akṣaṇāḥ，指沒有機會修行佛法的八種障礙）等惡劣之處，必定會產生厭離之心，不會喜歡，會勤奮修行精進，具備各種善法，去除各種惡法。
『善男子！具備這十種條件，就稱為菩薩遠離了八難。』
寶云經卷第三 大正藏第 16 冊 No. 0658 寶云經
寶云經卷第四
梁扶南三藏曼陀羅仙譯
『善男子！菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）又有十種法，稱為不忘失菩提之心（bodhicitta，指追求覺悟的心）。是哪十種呢？內心沒有諂媚虛偽，也沒有迷惑欺騙；內心常常吉祥真實，澄清潔白；對於佛、法、僧三寶始終不產生懷疑；對於受持佛法的人也不產生懷疑；不產生吝嗇的想法而吝惜佛法；去除吝嗇佛法的行為，始終不做斷滅佛法的因緣；言語和行為一致，始終不虛妄地受持大乘（mahāyāna，佛教的一個主要流派）；如果見到受持大乘的人，常常能夠恭敬；對於大乘佛法逐漸深入；對於說法的人產生佛的敬意，產生善知識（kalyāṇa-mitra，指引導人們走向正道的良師益友）的敬意。善男子！具備這十種條件，就稱為菩薩常常不忘失菩提之心。
『善男子！菩薩又有十種法能夠認識宿命（pūrva-nivāsa-anussati，指回憶過去世的能力）。是哪十種呢？曾經多次恭敬供養諸佛；受持諸佛的教法；能夠清凈地持戒；去除各種疑慮和後悔；去除各種蓋障（āvaraṇa，指覆蓋和阻礙心靈的障礙）；常常有歡喜心；樂於禪定（dhyāna，指冥想和專注的狀態）；常常接受化生（upapāduka，指不通過父母而直接出生的方式）；獲得不虛妄的記憶力。供養佛的人，恒常對於正法產生恭敬；受持正法的人，也常常恭敬，因為這樣的因緣能夠受持佛法，讀誦、書寫。
【English Translation】 English version: Unable to mature sentient beings; therefore, Bodhisattvas are born in the desire realm (kāmadhātu, the realm where beings have strong attachments to desires), and when a Buddha appears in the world, they will inevitably encounter situations where they can transform sentient beings.
'For what reasons and skillful means does a Bodhisattva never be born in a world without a Buddha, nor in a place where the Dharma is not heard, nor even in a place where there are no Sangha members to offer to? A Bodhisattva's birthplace will inevitably encounter the Three Jewels (triratna, Buddha, Dharma, and Sangha). Why? Because of the power of their original vows. A Bodhisattva's birthplace will inevitably have things that are repulsive, and their minds will not be arrogant or conceited. If they hear of the eight difficulties (aṣṭāv akṣaṇāḥ, eight unfavorable conditions for practicing the Dharma) and other evil places, they will inevitably generate aversion and dislike, diligently cultivate and advance, possess all good Dharmas, and eliminate all evil Dharmas.'
'Good man! Possessing these ten qualities is called a Bodhisattva being free from the eight difficulties.'
Bao Yun Sutra, Volume 3 Taisho Tripitaka, Volume 16, No. 0658, Bao Yun Sutra
Bao Yun Sutra, Volume 4
Translated by Tripiṭaka Maṇḍalasena of Liang Funan
'Good man! A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great Bodhisattva) also has ten Dharmas called not forgetting the mind of Bodhi (bodhicitta, the mind of enlightenment). What are the ten? The mind is without flattery or deceit, and without illusion or deception; the mind is always auspicious, true, clear, and pure; one never doubts the Buddha, Dharma, or Sangha; one does not doubt those who uphold the Buddha's teachings; one does not generate thoughts of stinginess and be miserly with the Dharma; one eliminates stinginess with the Dharma and never creates causes for destroying the Buddha's teachings; one's words and actions are consistent, and one never falsely upholds the Mahayana (mahāyāna, a major branch of Buddhism); if one sees those who uphold the Mahayana, one is always able to be respectful; one gradually deepens into the Mahayana; one generates thoughts of the Buddha and thoughts of a good teacher (kalyāṇa-mitra, a virtuous friend who guides one on the path) towards those who expound the Dharma. Good man! Possessing these ten qualities is called a Bodhisattva constantly not forgetting the mind of Bodhi.'
'Good man! A Bodhisattva also has ten Dharmas that enable them to recognize past lives (pūrva-nivāsa-anussati, the ability to recall past lives). What are the ten? One has often respectfully made offerings to all the Buddhas; one has upheld the teachings of all the Buddhas; one is able to purely uphold the precepts; one eliminates all doubts and regrets; one eliminates all obscurations (āvaraṇa, obstacles that cover and hinder the mind); one often has a joyful mind; one delights in meditation (dhyāna, a state of meditation and concentration); one often receives transformation birth (upapāduka, birth without parents); one obtains unfailing memory. Those who make offerings to the Buddha constantly generate respect for the true Dharma; those who uphold the true Dharma also constantly generate respect, and because of these causes, they are able to uphold the Dharma, recite, and write.'
、廣為人說，不惜身命專為正法；凈修戒行，身、口、意業悉皆清凈；以戒清凈故，心無疑悔；凈持戒故，無有蓋障；無蓋障故，心得歡喜；心歡喜故，得修禪定；得修禪定故，生處清凈；生處清凈故，便得化生；得化生故，得不妄識；得不妄識故，便得宿命；得宿命故，能知一身、二身乃至知百千身。善男子！具此十事是名菩薩得宿命智。
「善男子！菩薩復有十法得不離善知識。何等為十？得不離值佛若聞佛若憶佛、得不離常聞法、得不離常供養僧、得不離諸佛菩薩禮拜問訊恭敬合掌供養等、得不離多聞人值說法人、得不離聞諸波羅蜜、得不離聞諸道品覺意之法、得不離聞三解脫門、得不離聞四梵當、得不離聞一切種智。善男子！具此十事是名菩薩得不離善知識。
「善男子！菩薩復有十法得遠離惡知識。何等為十？遠離破戒惡知識、遠離破正見者、遠離壞威儀者、遠離邪命者、遠離樂世俗言說多憒鬧者、遠離多懈怠者、遠離樂著生死者、遠離背菩提者、遠離在家之眾、遠離一切結使。菩薩雖樂遠離如是等事，終不生惱害亦不生輕毀之心。菩薩作如是念：『我曾聞佛說眾生性慾相染，以習近故，多有所壞。是故，我應一切遠離。』善男子！具此十事是名菩薩遠離惡知識。
「善男子！菩薩復有
【現代漢語翻譯】 現代漢語譯本： 菩薩如果能夠做到以下十個方面，就能獲得宿命智：廣為人說佛法，不惜身命，專心爲了正法；清凈地修持戒律，身、口、意三業都清凈；因為持戒清凈，心中就沒有疑慮和後悔；因為清凈地持戒，就沒有蓋障（五蓋：貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋）；沒有蓋障，內心就感到歡喜；內心歡喜，就能修習禪定；能夠修習禪定，所生的處所就清凈；所生的處所清凈，就能得到化生；得到化生，就能得到不虛妄的意識；得到不虛妄的意識，就能得到宿命智；得到宿命智，就能知道自身、二身，乃至知道百千身。善男子！具備這十個方面，就叫做菩薩得到宿命智。
善男子！菩薩還有十種方法可以不離開善知識（指引修行的良師益友）。是哪十種呢？能夠不離值遇佛、聽聞佛、憶念佛；能夠不離常常聽聞佛法；能夠不離常常供養僧眾；能夠不離對諸佛菩薩禮拜、問訊、恭敬、合掌、供養等等；能夠不離親近多聞之人，值遇說法之人；能夠不離聽聞諸波羅蜜（六波羅蜜：佈施、持戒、忍辱、精進、禪定、般若）；能夠不離聽聞諸道品（三十七道品：四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）覺意之法；能夠不離聽聞三解脫門（空解脫門、無相解脫門、無作解脫門）；能夠不離聽聞四梵行（慈、悲、喜、舍）；能夠不離聽聞一切種智（佛的智慧）。善男子！具備這十個方面，就叫做菩薩能夠不離開善知識。
善男子！菩薩還有十種方法可以遠離惡知識（引人作惡的師友）。是哪十種呢？遠離破戒的惡知識；遠離破除正見的人；遠離毀壞威儀的人；遠離以邪命（不正當的手段）為生的人；遠離喜歡世俗言談、多喧鬧的人；遠離多懈怠的人；遠離貪戀執著生死的人；遠離背離菩提心的人；遠離在家之眾（指沉溺於世俗生活的人）；遠離一切結使（煩惱的根本）。菩薩雖然樂於遠離這些事情，但始終不生惱害之心，也不生輕視譭謗之心。菩薩這樣想：『我曾聽佛說眾生的習性互相沾染，因為習慣親近的緣故，常常被他人所破壞。因此，我應當一切遠離。』善男子！具備這十個方面，就叫做菩薩遠離惡知識。
善男子！菩薩還有......
【English Translation】 English version: A Bodhisattva who can accomplish the following ten things will obtain the knowledge of past lives (宿命智): widely speaking about the Dharma, not sparing life and limb, and focusing solely on the true Dharma; purely cultivating precepts, with body, speech, and mind all being pure; because of the purity of upholding precepts, there is no doubt or regret in the heart; because of purely upholding precepts, there are no hindrances (五蓋: the five hindrances: desire, anger, sloth, restlessness, and doubt); without hindrances, the mind feels joy; with joy in the mind, one can cultivate meditation; being able to cultivate meditation, the place of birth is pure; with a pure place of birth, one can attain transformation birth (化生); attaining transformation birth, one can obtain non-deluded consciousness; obtaining non-deluded consciousness, one can obtain the knowledge of past lives; obtaining the knowledge of past lives, one can know one's own body, two bodies, and even hundreds of thousands of bodies. Good man! Possessing these ten things is called a Bodhisattva obtaining the knowledge of past lives.
Good man! A Bodhisattva also has ten methods to not be separated from good teachers (善知識, virtuous friends who guide practice). What are these ten? Being able to not be separated from encountering the Buddha, hearing the Buddha, remembering the Buddha; being able to not be separated from constantly hearing the Dharma; being able to not be separated from constantly making offerings to the Sangha; being able to not be separated from bowing, greeting, respecting, joining palms, making offerings, etc., to all Buddhas and Bodhisattvas; being able to not be separated from approaching those who are learned and encountering those who preach the Dharma; being able to not be separated from hearing the Paramitas (六波羅蜜: six perfections: generosity, discipline, patience, diligence, meditation, wisdom); being able to not be separated from hearing the Dharma of the Thirty-seven Limbs of Enlightenment (三十七道品: four foundations of mindfulness, four right exertions, four bases of power, five roots, five powers, seven factors of enlightenment, eightfold path); being able to not be separated from hearing the three doors of liberation (三解脫門: emptiness, signlessness, desirelessness); being able to not be separated from hearing the four Brahmaviharas (四梵行: loving-kindness, compassion, sympathetic joy, equanimity); being able to not be separated from hearing the all-knowing wisdom (一切種智, Buddha's wisdom). Good man! Possessing these ten things is called a Bodhisattva being able to not be separated from good teachers.
Good man! A Bodhisattva also has ten methods to stay away from bad teachers (惡知識, friends who lead to evil). What are these ten? Staying away from bad teachers who break precepts; staying away from those who destroy right views; staying away from those who ruin dignified behavior; staying away from those who live by wrong livelihood (邪命, improper means); staying away from those who like worldly talk and are noisy; staying away from those who are lazy; staying away from those who are attached to birth and death; staying away from those who turn their backs on Bodhicitta; staying away from the assembly of householders (在家之眾, those immersed in worldly life); staying away from all fetters (結使, roots of affliction). Although a Bodhisattva is happy to stay away from these things, he never generates thoughts of harm, nor does he generate thoughts of contempt or slander. The Bodhisattva thinks like this: 'I have heard the Buddha say that the habits of sentient beings are mutually infectious, and because of the habit of being close, they are often destroyed by others. Therefore, I should stay away from everything.' Good man! Possessing these ten things is called a Bodhisattva staying away from bad teachers.
Good man! A Bodhisattva also has...
十法得如來法身。何等為十？等身、無二身、清凈無盡身、久習善身、法身、非算數籌量甚深之身、不思議身、寂滅身、虛空身、智身。善男子！具此十事是名菩薩得如來法身。」
除蓋障菩薩白佛言：「世尊！菩薩何時當得如來法身滿？」
答言：「善男子！初地菩薩得等身。何以故？初地菩薩除一切惡身，與諸菩薩同，是名等身；二地菩薩得清凈身，以持戒清凈故；三地菩薩得無盡身，以除瞋惱害故；四地菩薩得久積一切善身，以修集一切佛法故；五地菩薩得於法身，以禪定力知一切佛法故；六地菩薩非世間算數籌量所不能知身，以深遠故；七地菩薩得不思議身，以善方便故；八地菩薩得寂滅身，善除調戲，盡一切煩惱故；九地菩薩得虛空身，得無礙身遍虛空故；十地菩薩得妙智身。何以故？遍知一切菩薩諸地法故。」
除蓋障菩薩白佛言：「世尊！菩薩法身、如來法身，無差別耶？」
佛言：「身無差別，但功德有異。」
除蓋障菩薩白佛言：「世尊！云何身無差別、功德有異？」
佛言：「身名無異。何以故？身、口一相故，而功德相各有差別。」
「云何身中別見功德相？」
佛言：「善男子！我今為汝說喻以釋此義。譬如摩尼珠皆同名摩尼，此珠名雖
【現代漢語翻譯】 現代漢語譯本： 有十種方法可以獲得如來法身（Tathagata Dharmakaya，如來的法性之身）。是哪十種呢？等身（Sameness Body，與一切眾生平等的身體）、無二身（Non-duality Body，沒有分別的身體）、清凈無盡身（Pure and Endless Body，清凈且沒有窮盡的身體）、久習善身（Body of Long-Cultivated Goodness，長期修習善行的身體）、法身（Dharmakaya，法性之身）、非算數籌量甚深之身（Body Beyond Calculation and Profound，無法用算術衡量且深奧的身體）、不思議身（Inconceivable Body，不可思議的身體）、寂滅身（Quiescent Body，寂靜滅度的身體）、虛空身（Space Body，如同虛空般無邊無際的身體）、智身（Wisdom Body，智慧之身）。善男子！具備這十種特質，就稱為菩薩獲得如來法身。
除蓋障菩薩（Sarvanivaranaviskambhin，消除一切障礙的菩薩）對佛說：『世尊！菩薩何時才能圓滿獲得如來法身？』
佛回答說：『善男子！初地菩薩（First Bhumi Bodhisattva，證得初地的菩薩）獲得等身。為什麼呢？因為初地菩薩去除了一切惡身，與諸位菩薩相同，這稱為等身；二地菩薩（Second Bhumi Bodhisattva，證得二地的菩薩）獲得清凈身，因為持戒清凈的緣故；三地菩薩（Third Bhumi Bodhisattva，證得三地的菩薩）獲得無盡身，因為去除瞋恚惱害的緣故；四地菩薩（Fourth Bhumi Bodhisattva，證得四地的菩薩）獲得長期積累一切善的身，因為修集一切佛法的緣故；五地菩薩（Fifth Bhumi Bodhisattva，證得五地的菩薩）獲得法身，因為通過禪定的力量了解一切佛法的緣故；六地菩薩（Sixth Bhumi Bodhisattva，證得六地的菩薩）獲得非世間算數籌量所不能知之身，因為它深遠；七地菩薩（Seventh Bhumi Bodhisattva，證得七地的菩薩）獲得不思議身，因為善巧方便的緣故；八地菩薩（Eighth Bhumi Bodhisattva，證得八地的菩薩）獲得寂滅身，因為善於去除調戲，窮盡一切煩惱的緣故；九地菩薩（Ninth Bhumi Bodhisattva，證得九地的菩薩）獲得虛空身，獲得無礙身，遍佈虛空的緣故；十地菩薩（Tenth Bhumi Bodhisattva，證得十地的菩薩）獲得妙智身。為什麼呢？因為普遍瞭解一切菩薩諸地法的緣故。』
除蓋障菩薩對佛說：『世尊！菩薩的法身和如來的法身，沒有差別嗎？』
佛說：『身體沒有差別，但是功德有差異。』
除蓋障菩薩對佛說：『世尊！為什麼身體沒有差別，功德卻有差異呢？』
佛說：『身體的名稱沒有差異。為什麼呢？因為身、口是一相的緣故，而功德的相狀各有差別。』
『如何在身體中分別看到功德的相狀呢？』
佛說：『善男子！我現在為你打個比喻來解釋這個道理。譬如摩尼珠（Mani Jewel，如意寶珠）都同樣名為摩尼，這些寶珠雖然名稱相同』
【English Translation】 English version: There are ten ways to attain the Tathagata Dharmakaya (Tathagata Dharmakaya, the Dharma-nature body of the Tathagata). What are the ten? Sameness Body (Sameness Body, a body equal to all beings), Non-duality Body (Non-duality Body, a body without distinctions), Pure and Endless Body (Pure and Endless Body, a pure and inexhaustible body), Body of Long-Cultivated Goodness (Body of Long-Cultivated Goodness, a body of long-term cultivation of good deeds), Dharmakaya (Dharmakaya, Dharma-nature body), Body Beyond Calculation and Profound (Body Beyond Calculation and Profound, a body that cannot be measured arithmetically and is profound), Inconceivable Body (Inconceivable Body, an inconceivable body), Quiescent Body (Quiescent Body, a body of quiescent extinction), Space Body (Space Body, a body as boundless as space), Wisdom Body (Wisdom Body, a body of wisdom). Good man! Possessing these ten qualities is called a Bodhisattva attaining the Tathagata Dharmakaya.
Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, the Bodhisattva who eliminates all obstacles) said to the Buddha: 'World Honored One! When will a Bodhisattva fully attain the Tathagata Dharmakaya?'
The Buddha replied: 'Good man! A Bodhisattva of the First Bhumi (First Bhumi Bodhisattva, a Bodhisattva who has attained the first ground) attains the Sameness Body. Why? Because a Bodhisattva of the First Bhumi removes all evil bodies and is the same as all Bodhisattvas, this is called the Sameness Body; a Bodhisattva of the Second Bhumi (Second Bhumi Bodhisattva, a Bodhisattva who has attained the second ground) attains the Pure Body, because of the purity of upholding precepts; a Bodhisattva of the Third Bhumi (Third Bhumi Bodhisattva, a Bodhisattva who has attained the third ground) attains the Endless Body, because of removing anger and harm; a Bodhisattva of the Fourth Bhumi (Fourth Bhumi Bodhisattva, a Bodhisattva who has attained the fourth ground) attains the body of long-term accumulation of all good, because of cultivating all Buddha-dharmas; a Bodhisattva of the Fifth Bhumi (Fifth Bhumi Bodhisattva, a Bodhisattva who has attained the fifth ground) attains the Dharmakaya, because of knowing all Buddha-dharmas through the power of meditation; a Bodhisattva of the Sixth Bhumi (Sixth Bhumi Bodhisattva, a Bodhisattva who has attained the sixth ground) attains a body that cannot be known by worldly calculation, because it is profound; a Bodhisattva of the Seventh Bhumi (Seventh Bhumi Bodhisattva, a Bodhisattva who has attained the seventh ground) attains the Inconceivable Body, because of skillful means; a Bodhisattva of the Eighth Bhumi (Eighth Bhumi Bodhisattva, a Bodhisattva who has attained the eighth ground) attains the Quiescent Body, because of being good at removing frivolity and exhausting all afflictions; a Bodhisattva of the Ninth Bhumi (Ninth Bhumi Bodhisattva, a Bodhisattva who has attained the ninth ground) attains the Space Body, attaining an unobstructed body, pervading space; a Bodhisattva of the Tenth Bhumi (Tenth Bhumi Bodhisattva, a Bodhisattva who has attained the tenth ground) attains the Wonderful Wisdom Body. Why? Because of universally knowing all the dharmas of the Bodhisattva grounds.'
Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 'World Honored One! Is there no difference between the Dharmakaya of a Bodhisattva and the Dharmakaya of a Tathagata?'
The Buddha said: 'There is no difference in body, but there are differences in merit.'
Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 'World Honored One! Why is there no difference in body, but there are differences in merit?'
The Buddha said: 'The name of the body is not different. Why? Because body and speech are of one aspect, but the aspects of merit are different.'
'How can the aspects of merit be seen separately in the body?'
The Buddha said: 'Good man! I will now give you a metaphor to explain this meaning. For example, Mani jewels (Mani Jewel, wish-fulfilling jewels) are all called Mani, although these jewels have the same name'
是一，若瑩磨治，飾光則明顯，心意悅樂，譬如如來身；不瑩治者猶如菩薩身。如來身摩尼寶、菩薩身摩尼寶，如實無異，然如來摩尼寶、菩薩摩尼寶，然其光明色相各異。何以故？如來身摩尼寶無量，滿眾生界、滿虛空界，清凈離一切塵垢；菩薩身摩尼寶有限，不能滿虛空界。何以故？有垢障故。
「善男子！譬如月初至十五日名盛滿月，后十五日亦名為月，乃至月盡皆名為月，雖月名同而明不如十五日月，盛然月法爾。而如來身、菩薩之身俱名為月，如月名同而實亦同，然光明照曜，菩薩、如來而各不同。菩薩之身光明照曜，不及如來其光熾盛，譬如月末時月、月初之月不可相比。善男子！以是故，如來身、菩薩身，二身雖同、功德有別。
「善男子！菩薩復有十法名金剛不壞身。何等為十？貪慾瞋恚愚癡不能壞、惱害憍慢著我自恃見顛倒不能壞、世八法不能壞、惡道不能壞、一切苦不能壞、生老病死憂悲苦惱不能壞、一切外道異見不能壞、一切魔天及魔眷屬不能壞、一切聲聞辟支佛不能壞、一切欲界不能壞。善男子！具此十事是名菩薩金剛不壞身。
「善男子！菩薩復有十法名大商主。何等為十？能使商人隨順言教、能使商人供養恭敬、能作引導不畏諸難、能為眾人作依憑處、能令人依、常
【現代漢語翻譯】 現代漢語譯本： 『是一，如果對寶石進行精細的打磨和修飾，它的光芒就會顯現出來，讓人心生喜悅，這就像如來（Tathagata，佛的稱號之一）的身。沒有經過打磨修飾的寶石就像菩薩（Bodhisattva，立志成佛的修行者）的身。如來身的摩尼寶（Mani jewel，象徵佛的智慧和功德的寶珠）和菩薩身的摩尼寶，實際上沒有差別，然而如來摩尼寶和菩薩摩尼寶，它們的光明和色相卻各有不同。為什麼呢？因為如來身的摩尼寶是無量的，充滿眾生界、充滿虛空界，清凈，遠離一切塵垢；而菩薩身的摩尼寶是有限的，不能充滿虛空界。為什麼呢？因為有垢障的緣故。
『善男子！譬如從月初一到十五日叫做盛滿月，之後的十五日也叫做月，乃至到月末都叫做月，雖然都叫做月，但明亮程度不如十五的月亮，盛滿的月亮是自然規律。如來身和菩薩身都叫做月，如同月的名稱相同而本質也相同，然而光明照耀的程度，菩薩和如來卻各不相同。菩薩身的光明照耀，不及如來的光芒熾盛，就像月末的月亮和月初的月亮無法相比。善男子！因此，如來身和菩薩身，二身雖然相同，但功德卻有差別。
『善男子！菩薩還有十法，稱為金剛不壞身。哪十種呢？貪慾、瞋恚、愚癡不能破壞，惱害、憍慢、執著於我、自恃、見解顛倒不能破壞，世間的八法（利、衰、毀、譽、稱、譏、苦、樂）不能破壞，惡道不能破壞，一切苦不能破壞，生、老、病、死、憂、悲、苦、惱不能破壞，一切外道（非佛教的修行者）的異見不能破壞，一切魔天（天界的魔）以及魔的眷屬不能破壞，一切聲聞（聽聞佛法而證悟的修行者）、辟支佛（獨自證悟的修行者）不能破壞，一切欲界（充滿慾望的世界）不能破壞。善男子！具備這十種，就稱為菩薩的金剛不壞身。
『善男子！菩薩還有十法，稱為大商主。哪十種呢？能使商人隨順教導，能使商人供養恭敬，能作為引導而不畏懼各種困難，能為眾人作為依靠之處，能令人依靠，常常
【English Translation】 English version: 『It is like this: if a jewel is carefully polished and adorned, its brilliance will become apparent, bringing joy to the heart, just like the body of the Tathagata (One thus gone, an epithet of the Buddha). A jewel that has not been polished is like the body of a Bodhisattva (One who seeks enlightenment). The Mani jewel (wish-fulfilling jewel) of the Tathagata's body and the Mani jewel of the Bodhisattva's body are, in reality, no different. However, the Mani jewel of the Tathagata and the Mani jewel of the Bodhisattva differ in their light and appearance. Why? Because the Mani jewel of the Tathagata's body is immeasurable, filling the realms of sentient beings and the realms of empty space, pure and free from all defilements; while the Mani jewel of the Bodhisattva's body is limited and cannot fill the realms of empty space. Why? Because it has the obstruction of defilements.
『Good man! For example, from the first day of the month to the fifteenth day, it is called the full moon, and the fifteen days after that are also called the moon, even until the end of the month, it is still called the moon. Although they are all called the moon, the brightness is not as good as the moon on the fifteenth day. The full moon is a natural law. Both the Tathagata's body and the Bodhisattva's body are called the moon, just as the name of the moon is the same and the essence is also the same. However, the brightness and radiance are different for the Bodhisattva and the Tathagata. The brightness and radiance of the Bodhisattva's body are not as intense as the Tathagata's light, just as the moon at the end of the month cannot be compared to the moon at the beginning of the month. Good man! Therefore, although the Tathagata's body and the Bodhisattva's body are the same, their merits are different.
『Good man! The Bodhisattva also has ten qualities called the indestructible diamond body. What are the ten? Greed, hatred, and delusion cannot destroy it; affliction, arrogance, attachment to self, self-reliance, and distorted views cannot destroy it; the eight worldly conditions (gain, loss, disgrace, fame, praise, criticism, suffering, and pleasure) cannot destroy it; the evil paths cannot destroy it; all suffering cannot destroy it; birth, old age, sickness, death, sorrow, grief, suffering, and distress cannot destroy it; all non-Buddhist (heretical) views cannot destroy it; all Mara heavens (demons of the heavens) and their retinues cannot destroy it; all Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary Buddhas) cannot destroy it; all desire realms cannot destroy it. Good man! Possessing these ten qualities is called the Bodhisattva's indestructible diamond body.
『Good man! The Bodhisattva also has ten qualities called the great merchant leader. What are the ten? Being able to make merchants follow instructions, being able to make merchants offer respect and reverence, being able to guide without fearing difficulties, being able to be a place of reliance for all, being able to be relied upon, constantly
得活命、豐饒資糧、多諸珍寶、心無止足、常為前導得至一切種智大城。
「善男子！云何名菩薩能使商人隨順言教？譬如商主善導眾商，若有所說皆悉隨從；菩薩亦爾，善化眾生，能令一切悉皆隨從。
「譬如商主為諸商人恭敬供養；菩薩商主亦復如是，學無學人、天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、人非人等，亦皆悉來恭敬供養。
「譬如商主善於曠野、賊難之處能令眾伴安隱得過；菩薩商主亦復如是，于生死曠野、煩惱賊處，能將諸人安隱得過。
「譬如商主能將諸人出於曠野令濟身命；菩薩亦復如是，令諸外道、缽羅婆、殖尼乾陀等，于生死曠野將導使出，濟其軀命。
「或有王者、大臣、官屬及諸眾生樂生死者，亦依菩薩大商主故悉得全濟。
「如大商主善備資糧、所須珍寶，能將眾人過險道已便得安隱乃到大城；菩薩商主亦復如是，欲至佛所，多共眾伴，經歷生死險遠曠野到彼岸城。當修功德以自莊嚴，禪定、解脫悉令具足，菩薩商主欲至一切種智大城，具一切佛法功德珍寶。
「譬如商主集諸珍寶無有止足；菩薩亦爾，集法財寶無有厭足。
「譬如商主善導眾商，聰慧最勝、財產巨富，所有言說眾悉奉用；菩薩商主亦復如是，為眾導首，功德
【現代漢語翻譯】 現代漢語譯本： 得活命、豐饒資糧、多諸珍寶、心無止足、常為前導，最終能夠到達一切種智大城（指佛的智慧）。
『善男子！什麼叫做菩薩能夠使商人隨順他的言教呢？譬如一個商隊首領，善於引導他的商隊，他說的話大家都聽從；菩薩也是這樣，善於教化眾生，能夠讓一切眾生都隨從他。』
『譬如商隊首領受到商隊成員的恭敬供養；菩薩商隊首領也是這樣，有學之人、無學之人、天、龍、鬼神、乾闥婆（Gandharva，一種天神）、阿修羅（Asura，一種惡神）、迦樓羅（Garuda，一種大鵬金翅鳥）、人非人等，都會來恭敬供養他。』
『譬如商隊首領，善於在曠野、盜賊出沒的地方，能夠讓他的夥伴們安全通過；菩薩商隊首領也是這樣，在生死輪迴的曠野、充滿煩惱盜賊的地方，能夠帶領眾人安全通過。』
『譬如商隊首領能夠帶領眾人走出曠野，保全他們的性命；菩薩也是這樣，能夠帶領外道、缽羅婆（缽羅婆）、殖尼乾陀（殖尼乾陀）等人，從生死曠野中引導出來，保全他們的性命。』
『或者有國王、大臣、官吏以及其他喜歡在生死中輪迴的眾生，也因為依靠菩薩這位大商隊首領而得以完全得救。』
『如同大商隊首領，善於準備資糧、所需的珍寶，能夠帶領眾人通過危險的道路，最終到達安穩的大城；菩薩商隊首領也是這樣，想要到達佛的境界，與眾多夥伴一起，經歷生死輪迴的險遠曠野，到達彼岸之城。應當修習功德來莊嚴自己，禪定、解脫都要圓滿具足，菩薩商隊首領想要到達一切種智大城，就要具備一切佛法的功德珍寶。』
『譬如商隊首領積聚各種珍寶，沒有滿足的時候；菩薩也是這樣，積聚佛法的財富，沒有厭倦的時候。』
『譬如商隊首領善於引導商隊，聰明智慧最為殊勝，財產非常富有，他說的話大家都聽從；菩薩商隊首領也是這樣，作為眾人的領導者，功德
【English Translation】 English version: To obtain life, abundant resources, many treasures, insatiable desire, and constant guidance to reach the great city of Sarvajna (all-knowing wisdom).
'Good man! What is meant by a Bodhisattva who can make merchants follow his teachings? Just like a caravan leader who skillfully guides his merchants, and everyone follows what he says; a Bodhisattva is also like that, skillfully transforming sentient beings, able to make everyone follow him.'
'Just like a caravan leader is respectfully offered to by the merchants; the Bodhisattva caravan leader is also like that, those who are learning, those who have completed learning, Devas (gods), Nagas (dragons), ghosts, Gandharvas (a type of celestial musician), Asuras (a type of demon), Garudas (a mythical bird), humans and non-humans, all come to respectfully offer to him.'
'Just like a caravan leader who is skilled in wilderness and dangerous places with bandits, able to lead his companions safely through; the Bodhisattva caravan leader is also like that, in the wilderness of Samsara (cycle of birth and death), in the place of afflictions and bandits, able to lead people safely through.'
'Just like a caravan leader who can lead people out of the wilderness and save their lives; the Bodhisattva is also like that, able to lead heretics, Paralavas (Paralavas), Jinnagandhas (Jinnagandhas), etc., out of the wilderness of Samsara, guiding them out and saving their lives.'
'Or there may be kings, ministers, officials, and other sentient beings who enjoy Samsara, who are also completely saved by relying on the Bodhisattva, the great caravan leader.'
'Like a great caravan leader who is good at preparing resources and necessary treasures, able to lead people through dangerous roads and then reach a safe great city; the Bodhisattva caravan leader is also like that, wanting to reach the Buddha's realm, together with many companions, experiencing the dangerous and distant wilderness of Samsara, reaching the city of the other shore. One should cultivate merits to adorn oneself, and fully possess Dhyana (meditation) and liberation. The Bodhisattva caravan leader wants to reach the great city of Sarvajna, possessing all the treasures of the merits of the Buddhadharma.'
'Just like a caravan leader who gathers all kinds of treasures without satisfaction; the Bodhisattva is also like that, gathering the wealth of the Dharma without weariness.'
'Just like a caravan leader who is good at guiding the caravan, whose intelligence and wisdom are the most outstanding, whose wealth is immense, and whose words are all followed; the Bodhisattva caravan leader is also like that, as the leader of the people, his merits
無量，於法自在，所言無二。
「善能將導超過險路至彼大城；菩薩商主亦復如是，將導諸眾生超生死險，能到涅槃種智大城。
「善男子！具此十事是名菩薩為大商主。
「善男子！菩薩復有十法名善知道。何等為十？知于平道、知險惡處、知安隱道、知不安隱處、知諸奇道、知諸道處、知止住處所、知于道相、知道曲直、知道出要。善男子！具此十事是名菩薩善知于道。
「善男子！菩薩復有十法知道不顛倒。何等為十？應示大乘道度者即示大乘道不示聲聞道、應示聲聞道度者即示聲聞道不示大乘道、應示一切種智道得度者即示一切種智道不示聲聞道、應示緣覺道得度者即示緣覺道不示一切種智道、著我見眾生不為說空無我、不著我見者不為說苦無常無我、著二邊者不為說中道、著中道者不為說二邊、失心狂亂者不為說奢摩他毗婆奢那、著邪道者為說正道令離結使棘刺之屬。善男子！具此十事是名菩薩不顛倒道。
「善男子！菩薩復有十法名為常在禪定。何等為十？觀身身念處、觀受受念處、觀心心念處、觀法法念處、阿練若處攝心而行、觀於五欲攝心而行、于村裡營舍城邑聚落國土方所攝心而行、于名聞利養攝心而行、于如來所制禁戒攝心而行、諸于煩惱起瞋恚處及心諂曲攝心
【現代漢語翻譯】 現代漢語譯本：無量（immeasurable），於法自在（being sovereign over the Dharma），所言無二（words are without duality）。 『善於引導他人超越危險之路，到達彼岸的大城；菩薩商主（Bodhisattva merchant leader）也是如此，引導眾生超越生死險境，能夠到達涅槃（Nirvana）和一切種智（Sarvajnata，all-knowing wisdom）的大城。 『善男子！具備這十種特質，就稱為菩薩為大商主。 『善男子！菩薩又有十種法，稱為善於知道。哪十種呢？知道平坦的道路、知道險惡的地方、知道安穩的道路、知道不安穩的地方、知道各種奇異的道路、知道各種道路的處所、知道止息居住的處所、知道道路的相狀、知道道路的曲直、知道道路的出要。善男子！具備這十種特質，就稱為菩薩善於知道。 『善男子！菩薩又有十種法，知道而不顛倒。哪十種呢？應該以大乘（Mahayana）道得度者，就為他們指示大乘道，不指示聲聞（Sravaka）道；應該以聲聞道得度者，就為他們指示聲聞道，不指示大乘道；應該以一切種智道得度者，就為他們指示一切種智道，不指示聲聞道；應該以緣覺（Pratyekabuddha）道得度者，就為他們指示緣覺道，不指示一切種智道；對於執著於我見（belief in a self）的眾生，不為他們說空無我（emptiness and no-self）；對於不執著於我見者，不為他們說苦無常無我（suffering, impermanence, and no-self）；對於執著於二邊（two extremes）者，不為他們說中道（the Middle Way）；對於執著于中道者，不為他們說二邊；對於失去心智、狂亂者，不為他們說奢摩他（Samatha，tranquility meditation）和毗婆奢那（Vipassana，insight meditation）；對於執著于邪道者，為他們說正道，令他們脫離結使（fetters）和棘刺之屬。善男子！具備這十種特質，就稱為菩薩不顛倒道。 『善男子！菩薩又有十種法，稱為常在禪定（always in meditation）。哪十種呢？觀身身念處（contemplation of the body in the body）、觀受受念處（contemplation of feelings in feelings）、觀心心念處（contemplation of mind in mind）、觀法法念處（contemplation of phenomena in phenomena）、在阿練若處（Aranya，secluded place）攝心而行、觀察五欲（five desires）攝心而行、在村裡營舍城邑聚落國土方所攝心而行、對於名聞利養攝心而行、對於如來（Tathagata，the Buddha）所制定的禁戒攝心而行、對於煩惱生起瞋恚之處以及心懷諂曲攝心。
【English Translation】 English version: Immeasurable, being sovereign over the Dharma, words are without duality. 'Skillfully guiding others beyond dangerous paths to the great city on the other shore; the Bodhisattva merchant leader is also like this, guiding sentient beings beyond the perils of birth and death, able to reach the great city of Nirvana and Sarvajnata (all-knowing wisdom).' 'Good man! Possessing these ten qualities is what defines a Bodhisattva as a great merchant leader.' 'Good man! Furthermore, a Bodhisattva has ten qualities that define one as being skilled in knowing the path. What are the ten? Knowing the flat path, knowing dangerous places, knowing safe paths, knowing unsafe places, knowing various extraordinary paths, knowing the locations of various paths, knowing the places to stop and dwell, knowing the characteristics of the path, knowing the straightness and crookedness of the path, knowing the essentials for exiting the path. Good man! Possessing these ten qualities is what defines a Bodhisattva as being skilled in knowing the path.' 'Good man! Furthermore, a Bodhisattva has ten qualities of knowing the path without inversion. What are the ten? To those who should be liberated by the Mahayana (Great Vehicle) path, one shows the Mahayana path and does not show the Sravaka (Hearer) path; to those who should be liberated by the Sravaka path, one shows the Sravaka path and does not show the Mahayana path; to those who should be liberated by the path of Sarvajnata, one shows the path of Sarvajnata and does not show the Sravaka path; to those who should be liberated by the Pratyekabuddha (Solitary Buddha) path, one shows the Pratyekabuddha path and does not show the path of Sarvajnata; to sentient beings attached to the belief in a self, one does not speak of emptiness and no-self; to those not attached to the belief in a self, one does not speak of suffering, impermanence, and no-self; to those attached to the two extremes, one does not speak of the Middle Way; to those attached to the Middle Way, one does not speak of the two extremes; to those who have lost their minds and are confused, one does not speak of Samatha (tranquility meditation) and Vipassana (insight meditation); to those attached to wrong paths, one speaks of the right path, causing them to be free from the fetters and thorns of afflictions. Good man! Possessing these ten qualities is what defines a Bodhisattva as being on the path without inversion.' 'Good man! Furthermore, a Bodhisattva has ten qualities that define one as being constantly in meditation. What are the ten? Contemplation of the body in the body, contemplation of feelings in feelings, contemplation of mind in mind, contemplation of phenomena in phenomena, practicing with a focused mind in an Aranya (secluded place), practicing with a focused mind while observing the five desires, practicing with a focused mind in villages, camps, cities, towns, settlements, countries, and places, practicing with a focused mind regarding fame, gain, and offerings, practicing with a focused mind regarding the precepts established by the Tathagata (the Buddha), and practicing with a focused mind in places where afflictions arise, such as anger and deceitful thoughts.'
而行。
「云何觀身念處攝心而行？以正智慧選擇諸惡、除去不善，從足至頂乃至腦膜，觀察諸分無我、我所，唸唸不住是敗壞法，筋脈所纏，臭穢可惡，純集惡色。如是觀察橫生身想、我所之想，以是因緣、以是相貌，諦觀身相心得自在。
「云何觀受念處？菩薩作是念：『觀察一切諸受悉皆是苦，凡夫、愚人倒生樂想，愚癡無智不識苦樂；賢聖之人悉觀是苦，勤修方便，斷除是苦。』亦教餘眾生如是觀受，不憎、不愛，斷于諸受。
「云何觀心意止？觀心無常而作常想、苦作樂想、無我我想、不凈凈想。心甚猿猴，如風動搖，唸唸不住，速疾變異，是結使根本、惡道之源；常生諂曲，為煩惱主，亦是貪慾、瞋恚、愚癡因緣；是一切法宗主、工匠，心為前道，心從緣起悉知諸法。心如畫師，畫一切像而心不知；心集諸業，善惡所由；心如循環、如旋火輪；心如火種，然三有薪；心能生物，猶如大水。觀察之者，當知心相是大患本，不令是心而得自在。若能於心得自在者，於一切法亦得自在。
「云何觀法念處？不善之法如實而知，貪慾、瞋恚、愚癡及所依起一切惡法，能修對治貪、瞋、癡等，斷除不善；觀諸善法心樂隨順，繫心專念，順行諸善，亦教他人同己所觀。
「云何觀於五
【現代漢語翻譯】 現代漢語譯本 然後修行。
『如何通過身念處來攝心修行？以正確的智慧選擇善法，去除不善之法，從腳底到頭頂乃至腦膜，觀察身體的各個部分都是無我、非我所有的，唸唸不住于敗壞之法，由筋脈纏繞，臭穢可憎，完全是惡色的集合。這樣觀察，破除對身體的橫生之想、我所有的想法，以這樣的因緣、以這樣的相貌，仔細觀察身相，使心得自在。
『如何觀察受念處？菩薩這樣想：『觀察一切感受都是苦，凡夫、愚人顛倒地產生快樂的想法，愚癡無智，不能識別苦樂；賢聖之人全部觀察到這些是苦，勤奮地修習方便法門，斷除這些苦。』也教導其他眾生這樣觀察感受，不憎恨、不愛戀，斷除各種感受。
『如何觀察心意止？觀察心是無常的卻當作是常的，苦當作樂，無我當作有我，不凈當作是凈。心像猿猴一樣，像風一樣動搖，唸唸不住，快速地變化，是結使的根本、惡道的根源；常常產生諂媚虛偽，是煩惱的主導，也是貪慾、瞋恚、愚癡的因緣；是一切法的宗主、工匠，心在前引導，心從因緣生起，完全知曉各種法。心像畫師，畫出一切形象而心卻不知道；心積聚各種業，善惡都由它產生；心像循環一樣、像旋轉的火輪；心像火種，燃燒三有的柴薪；心能產生萬物，猶如大水。觀察心的人，應當知道心的相狀是巨大禍患的根本，不要讓這顆心得到自在。如果能使心得到自在，那麼對於一切法也能得到自在。
『如何觀察法念處？如實地知曉不善之法，貪慾、瞋恚、愚癡以及所依附生起的一切惡法，能夠修習對治貪、瞋、癡等的方法，斷除不善之法；觀察各種善法，內心喜悅並隨順，繫念一心，專心致志，順著善法修行，也教導他人和自己一樣地觀察。
『如何觀察五蘊？』
【English Translation】 English version and practice.
'How does one practice mindfulness of the body (Kaya-smrti-upasthana) by focusing the mind? With right wisdom, one chooses good qualities and removes unwholesome ones. From the soles of the feet to the crown of the head, even to the meninges, one observes the various parts as being without self or belonging to self. Each thought is impermanent, subject to decay, bound by tendons and veins, foul-smelling and detestable, a mere collection of impure elements. Observing in this way, one dispels the notion of a permanent self and the idea of ownership. Through this cause and condition, through this appearance, one contemplates the body's true nature and attains freedom of mind.
'How does one practice mindfulness of feelings (Vedana-smrti-upasthana)? A Bodhisattva thinks thus: 'Observe all feelings as suffering. Ordinary people and fools mistakenly perceive them as pleasure, being ignorant and unwise, unable to distinguish between suffering and pleasure. Wise and noble individuals see them all as suffering, diligently cultivating skillful means to eliminate this suffering.' They also teach other beings to observe feelings in this way, without hatred or attachment, cutting off all feelings.
'How does one practice mindfulness of the mind (Citta-smrti-upasthana)? One observes the mind as impermanent, yet imagines it to be permanent; as suffering, yet imagines it to be pleasure; as without self, yet imagines it to have a self; as impure, yet imagines it to be pure. The mind is like a monkey, agitated like the wind, constantly changing, rapidly transforming. It is the root of afflictions (kleshas), the source of evil paths. It constantly generates flattery and deceit, is the master of defilements, and is the cause of greed (trishna), hatred (dvesha), and delusion (moha). It is the sovereign and craftsman of all dharmas. The mind leads the way, arising from conditions, and fully knows all dharmas. The mind is like a painter, painting all images, yet the mind does not know itself. The mind accumulates all karma, both good and bad. The mind is like a cycle, like a spinning fire wheel. The mind is like a seed of fire, burning the fuel of the three realms of existence (trayo-bhava). The mind can create all things, like a great flood. One who observes the mind should know that the nature of the mind is the root of great suffering, and should not allow the mind to be free. If one can gain control over the mind, one can also gain control over all dharmas.
'How does one practice mindfulness of dharmas (Dharma-smrti-upasthana)? One knows unwholesome dharmas as they truly are: greed (trishna), hatred (dvesha), delusion (moha), and all the evil dharmas that arise from them. One is able to cultivate the antidotes to greed, hatred, and delusion, and eliminate unwholesome dharmas. One observes wholesome dharmas, taking delight in and conforming to them, focusing the mind with single-pointed concentration, practicing wholesome dharmas accordingly, and also teaching others to observe in the same way as oneself.
'How does one contemplate the five skandhas (panca-skandha)?'
欲攝心修行？於五欲中不生喜樂亦不憎惡；於色、聲、香、味、觸亦不生愛亦不憎惡；於此無體相法生憎愛心，便同愚癡、凡夫、嬰孩、不善之者。又，世尊說：『若於法生愛樂亦生染著，若生染著便成愚癡，若生愚癡便是不識善惡，以是因緣墮于惡道。』是故於此空法不應憎惡；若憎惡者名不堪忍，若不堪忍則增長恚心，為阿耆梨之所呵責，亦為同梵行者之所譏嫌。如是觀察五欲、修行正念，心不染著亦不憎惡，亦教他人作如是觀。
「云何名阿練若處攝心？離亂、如法修行，名阿練若處、名為無諍住處亦名寂滅住處。此阿練若處有諸天、龍、鬼神、他心智者善見我心，是故，我今不應起不善思覺，斷除不善覺、勤修善覺，當令善覺常得增廣。
「云何菩薩于里巷、村營、城邑、聚落、國土方所是中行、住、坐、臥，于不善處、于出家所不應行處悉皆遠離？何處是不應行處？酤酒家、淫女家、王家、棋博之處、醉客之處、歌舞伎樂之處。如是種種非是出家所應到處，皆悉不往；如是村邑、聚落之處攝心而行。
「云何于名聞利養攝心而行？于得利養處，欲使檀越增長福業、不為貪著，所得財利不作己想，與一切苦惱眾生悉皆共之。以是施因緣得名稱讚嘆，雖得名稱讚嘆而不自舉、不生憍慢、不自
【現代漢語翻譯】 現代漢語譯本：想要收攝心念修行嗎？對於五欲（色、聲、香、味、觸）不生起喜好和快樂，也不生起憎恨和厭惡；對於色、聲、香、味、觸也不生起愛戀，也不生起憎恨；對於這無實體相的法生起憎恨和愛戀之心，就和愚癡的人、凡夫、嬰孩、不善良的人一樣了。而且，世尊說：『如果對於法生起愛戀和快樂，也會生起染著，如果生起染著就會變成愚癡，如果生起愚癡就是不認識善惡，因為這樣的因緣會墮入惡道。』因此，對於這空性的法不應該憎恨和厭惡；如果憎恨和厭惡，就叫做不能忍耐，如果不能忍耐就會增長嗔恨心，會被阿耆梨（老師）所呵責，也會被同梵行者（一起修行的同伴）所譏諷嫌棄。這樣觀察五欲，修行正念，心不被染著也不憎恨厭惡，也教導他人這樣做觀察。 『怎樣叫做在阿練若處（寂靜處）收攝心念？遠離喧鬧，如法修行，叫做阿練若處，也叫做無諍住處，也叫做寂滅住處。這阿練若處有諸天、龍、鬼神、有他心智的人能夠清楚地看到我的心，因此，我現在不應該生起不善的思緒和覺悟，斷除不善的覺悟，勤奮地修習善良的覺悟，應當讓善良的覺悟常常得到增長。』 『怎樣是菩薩在里巷、村營、城邑、聚落、國土方所這些地方行走、站立、坐著、躺著，對於不善的地方、對於出家人不應該去的地方都全部遠離呢？什麼地方是不應該去的地方呢？賣酒的家、**的家、王家、下棋賭博的地方、醉客的地方、歌舞伎樂的地方。像這樣種種不是出家人應該去的地方，都一概不去；像這樣在村邑、聚落這些地方收攝心念而行。 『怎樣對於名聞利養收攝心念而行？在得到利養的地方，想要使施主增長福業，不是爲了貪圖執著，所得到的財物利益不認為是自己的，和一切受苦惱的眾生都一起分享。因為這樣的佈施因緣得到名稱讚嘆，即使得到名稱讚嘆也不自我炫耀、不生起驕慢、不自
【English Translation】 English version: Wanting to gather the mind and cultivate practice? Do not generate joy or pleasure, nor hatred or aversion, towards the five desires (form, sound, smell, taste, touch); do not generate love or hatred towards form, sound, smell, taste, touch; generating hatred and love towards this formless Dharma is the same as foolish people, ordinary people, infants, and those who are not virtuous. Moreover, the World Honored One said: 'If one generates love and pleasure towards the Dharma, one also generates attachment; if one generates attachment, one becomes foolish; if one becomes foolish, one does not recognize good and evil, and because of this cause and condition, one falls into evil paths.' Therefore, one should not hate or be averse to this empty Dharma; if one hates or is averse, it is called being unable to endure, and if one is unable to endure, one will increase hatred, and will be rebuked by the Acarya (teacher), and also be ridiculed and disliked by fellow practitioners. Thus, observe the five desires, cultivate right mindfulness, the mind is not defiled nor hateful, and also teach others to observe in this way. 'What is called gathering the mind in the Aranya (quiet place)? Being away from chaos, practicing according to the Dharma, is called Aranya, also called a place of non-contention, also called a place of tranquility. In this Aranya, there are devas, dragons, ghosts, spirits, and those with knowledge of others' minds who can clearly see my mind, therefore, I should not generate unwholesome thoughts and perceptions, cut off unwholesome perceptions, diligently cultivate wholesome perceptions, and should let wholesome perceptions always increase.' 'How does a Bodhisattva walk, stand, sit, and lie down in alleys, villages, towns, cities, settlements, and lands, and completely stay away from unwholesome places and places where renunciants should not go? What places should not be gone to? Wine shops, ** houses, royal houses, places of chess and gambling, places of drunkards, places of singing, dancing, and music. All such places that are not suitable for renunciants should not be visited; thus, in villages and settlements, gather the mind and walk.' 'How does one gather the mind and act with regard to fame, gain, and offerings? In places where one receives offerings, one desires to increase the merit of the donors, not for the sake of greed and attachment, and does not consider the wealth and benefits received as one's own, but shares them with all suffering beings. Because of this cause of giving, one receives praise and acclaim, but even if one receives praise and acclaim, one does not boast, does not generate arrogance, and does not'
憍逸，如是名稱讚嘆不久自滅。誰有智者于無常迅速不住之法、不可保信，云何于中生於愛憎？何有智者生己有想、生憍逸心？是名菩薩于名聞利養攝心而行。
「云何菩薩于如來所制禁戒常念修行？過去諸佛履行禁戒而得成佛乃至涅槃、未來諸佛亦履行禁戒而得成佛乃至涅槃、現在諸佛亦履行禁戒而得成佛乃至涅槃，作是觀察能持禁戒，終不毀犯，是名善修、是名善持。
「云何菩薩于諸煩惱、塵垢、蓋障能善修習，攝心而行？菩薩善知煩惱、結使、塵垢、蓋障，善知其因、善知所因起處從是因出，菩薩于結使、蓋障常念攝心，如是修行。
「善男子！具此十事是名菩薩常在禪定。
「善男子！菩薩復有十法名為糞掃衣。何等為十？以能受持終不毀壞、心常卑下、而不疲厭、不以此事而得解脫、不見其過、見功德利、不自高己、不多聚積、善持禁戒、諸天親近。云何受持能不毀壞？菩薩有信敬心，體性具足，于如來所深生敬信，寧捨身命不捨所受，所受不動。以所受堅固，心能卑下。以卑下故，不生我慢；以意卑下故，便於惡賤糞掃之物取以凈洗，洗以縫染，心不疲厭。不疲厭故，常取糞掃衣。亦不以小行而懷自足，方進求上法，必獲前利。亦不現此糞掃衣過：『我常著糞掃衣乃至今老。
【現代漢語翻譯】 現代漢語譯本：憍逸（驕傲放逸），像這樣的名稱讚嘆很快就會自行消滅。誰有智慧，對於無常迅速不住的法則、不可靠的現象，怎麼會從中產生愛憎呢？哪個有智慧的人會產生『我擁有』的想法，生起驕傲放逸的心呢？這叫做菩薩對於名聞利養收攝內心而行。
『菩薩如何對於如來所制定的禁戒常常憶念修行呢？過去的諸佛履行禁戒而成就佛果乃至涅槃，未來的諸佛也履行禁戒而成就佛果乃至涅槃，現在的諸佛也履行禁戒而成就佛果乃至涅槃，這樣觀察就能堅持禁戒，最終不毀犯，這叫做善修，這叫做善持。
『菩薩如何對於各種煩惱、塵垢、蓋障能夠很好地修習，收攝內心而行呢？菩薩善於瞭解煩惱、結使（煩惱的根本）、塵垢（污染）、蓋障（障礙），善於瞭解它們的起因，善於瞭解這些起因從哪裡產生，菩薩對於結使、蓋障常常憶念收攝內心，像這樣修行。
『善男子！具備這十種特質，就叫做菩薩常常處於禪定之中。
『善男子！菩薩還有十種修行方法叫做糞掃衣（指撿拾丟棄的破布縫製成的衣服）。哪十種呢？能夠受持這種修行方式最終不毀壞、內心常常謙卑低下、而不感到疲憊厭倦、不認為這種行為就能得到解脫、不看到它的過失、看到它的功德利益、不自我抬高、不多加積聚、善於持守禁戒、諸天都會親近。如何受持而不毀壞呢？菩薩有信心和恭敬心，體性具足，對於如來深深地生起敬信，寧願捨棄身命也不捨棄所受持的修行方式，所受持的修行方式不動搖。因為所受持的修行方式堅定穩固，內心能夠謙卑低下。因為謙卑低下，不生起我慢；因為內心謙卑低下，就樂於把那些惡劣低賤的糞掃之物拿來清洗，清洗后縫補染色，內心不感到疲憊厭倦。因為不疲憊厭倦，常常穿著糞掃衣。也不因為這種小小的行為就感到滿足，而是不斷前進尋求更高的佛法，必定獲得之前的利益。也不顯現這糞掃衣的過失：『我常常穿著糞掃衣直到現在這麼老了。』 English version: 'Koyit (Pride and indulgence), such praise will soon disappear by itself. Who is wise, how can one generate love and hatred from impermanent, rapidly changing, and unreliable phenomena? Which wise person would generate the thought of 'I possess' and give rise to pride and indulgence? This is called a Bodhisattva practicing with a focused mind, detached from fame and gain.'
'How does a Bodhisattva constantly remember and practice the precepts established by the Tathagata (another name of Buddha)? The Buddhas of the past attained Buddhahood and Nirvana by practicing the precepts, the Buddhas of the future will also attain Buddhahood and Nirvana by practicing the precepts, and the Buddhas of the present are also attaining Buddhahood and Nirvana by practicing the precepts. Observing in this way, one can uphold the precepts and ultimately not violate them. This is called good practice, this is called good upholding.'
'How does a Bodhisattva skillfully cultivate and practice with a focused mind regarding various afflictions, defilements, and obscurations? A Bodhisattva is skilled at understanding afflictions, bonds (the root of afflictions), defilements (impurities), and obscurations (hindrances), skilled at understanding their causes, and skilled at understanding where these causes arise from. The Bodhisattva constantly remembers to focus the mind on bonds and obscurations, practicing in this way.'
'Good man! Possessing these ten qualities is called a Bodhisattva constantly being in Samadhi (meditative state).'
'Good man! A Bodhisattva also has ten practices called 'rag robes' (clothes made from discarded rags). What are the ten? Being able to uphold this practice without ultimately abandoning it, the mind is constantly humble and lowly, without feeling tired or weary, not thinking that this practice alone leads to liberation, not seeing its faults, seeing its merits and benefits, not exalting oneself, not accumulating much, being good at upholding the precepts, and being close to the Devas (gods). How to uphold without abandoning? The Bodhisattva has faith and respect, possesses complete nature, and deeply generates respect and faith in the Tathagata, willing to give up life rather than abandon the practice undertaken, the practice undertaken is unwavering. Because the practice undertaken is firm and steadfast, the mind can be humble and lowly. Because of humility, arrogance does not arise; because the mind is humble, one is happy to take those bad and lowly rag objects to wash, wash, sew, and dye them, without feeling tired or weary. Because one is not tired or weary, one constantly wears rag robes. Also, one does not feel satisfied with this small practice, but constantly advances to seek higher Dharma (teachings), and will surely obtain the previous benefits. Also, one does not reveal the faults of these rag robes: 'I have been constantly wearing rag robes until now, so old.'
【English Translation】 'Koyit (Pride and indulgence), such praise will soon disappear by itself. Who is wise, how can one generate love and hatred from impermanent, rapidly changing, and unreliable phenomena? Which wise person would generate the thought of 'I possess' and give rise to pride and indulgence? This is called a Bodhisattva practicing with a focused mind, detached from fame and gain.' 'How does a Bodhisattva constantly remember and practice the precepts established by the Tathagata (another name of Buddha)? The Buddhas of the past attained Buddhahood and Nirvana by practicing the precepts, the Buddhas of the future will also attain Buddhahood and Nirvana by practicing the precepts, and the Buddhas of the present are also attaining Buddhahood and Nirvana by practicing the precepts. Observing in this way, one can uphold the precepts and ultimately not violate them. This is called good practice, this is called good upholding.' 'How does a Bodhisattva skillfully cultivate and practice with a focused mind regarding various afflictions, defilements, and obscurations? A Bodhisattva is skilled at understanding afflictions, bonds (the root of afflictions), defilements (impurities), and obscurations (hindrances), skilled at understanding their causes, and skilled at understanding where these causes arise from. The Bodhisattva constantly remembers to focus the mind on bonds and obscurations, practicing in this way.' 'Good man! Possessing these ten qualities is called a Bodhisattva constantly being in Samadhi (meditative state).' 'Good man! A Bodhisattva also has ten practices called 'rag robes' (clothes made from discarded rags). What are the ten? Being able to uphold this practice without ultimately abandoning it, the mind is constantly humble and lowly, without feeling tired or weary, not thinking that this practice alone leads to liberation, not seeing its faults, seeing its merits and benefits, not exalting oneself, not accumulating much, being good at upholding the precepts, and being close to the Devas (gods). How to uphold without abandoning? The Bodhisattva has faith and respect, possesses complete nature, and deeply generates respect and faith in the Tathagata, willing to give up life rather than abandon the practice undertaken, the practice undertaken is unwavering. Because the practice undertaken is firm and steadfast, the mind can be humble and lowly. Because of humility, arrogance does not arise; because the mind is humble, one is happy to take those bad and lowly rag objects to wash, wash, sew, and dye them, without feeling tired or weary. Because one is not tired or weary, one constantly wears rag robes. Also, one does not feel satisfied with this small practice, but constantly advances to seek higher Dharma (teachings), and will surely obtain the previous benefits. Also, one does not reveal the faults of these rag robes: 'I have been constantly wearing rag robes until now, so old.'
』不以此衣而為粗弊，亦不作念：『此衣粗弊，多有蚤虱，若常著者令身垢污。』當念思惟：『著糞掃衣有諸功德，賢聖所服、遠離欲者之所修行，是名聖種，諸佛所贊、如來所譽。』以是因緣故，不自稱譽、不應自高亦不下他，是名戒具足。戒具足故，諸天親近、諸佛讚歎、菩薩守護，善能觀察人非人等，剎利、婆羅門、聚落邑主恭敬禮拜、同梵行者之所讚歎。善男子！具此十事是名菩薩糞掃衣。」
除蓋障菩薩白佛言：「世尊！菩薩志大，何緣樂此下劣粗弊？」
佛答言：「善男子！菩薩為護眾生，德力所能，非諸凡愚下劣所堪，為未生煩惱作障礙故。」
佛語除蓋障菩薩：「善男子！汝謂如來為是大志、為是小乎？」
除蓋障菩薩白佛言：「世尊！我無此辯，當何能答？何以故？無有能知如來量者。現見如來知一切法、受糞掃衣者能制結使，不見如來有所遮制。」
「此四天下天、人、龍、鬼皆有卑下之志，如來雖見卑下，但為成熟彼眾生故，于諸眾生前讚歎頭陀。汝今當知如是因緣。」
除蓋障菩薩白佛言：「世尊為成熟眾生及新學者菩薩遮斷結使，故說此事。」
「善男子！威德力菩薩為化眾生現受糞掃衣，非志卑漏。以是義故，菩薩受糞掃衣。
「善
【現代漢語翻譯】 現代漢語譯本：『不因為這件衣服粗糙破舊就心生厭惡，也不要想：『這件衣服粗糙破舊，有很多跳蚤和虱子，如果經常穿會弄髒身體。』應當思念思維：『穿糞掃衣有很多功德，是賢聖所穿的，是遠離慾望的人所修行的，這叫做聖種，是諸佛所讚歎的，如來所稱譽的。』因為這個緣故，不自我稱讚，不應該自我抬高，也不貶低他人，這叫做戒律具足。戒律具足的緣故，諸天親近，諸佛讚歎，菩薩守護，能夠很好地觀察人與非人等，剎利（Kshatriya，古印度社會中的武士階層）、婆羅門（Brahmana，古印度社會中的祭司階層）、聚落的領主恭敬禮拜，同修梵行的人讚嘆。善男子！具備這十件事就叫做菩薩糞掃衣。』 除蓋障菩薩（Sarvanivaranaviskambhin，一位菩薩的名字）對佛說：『世尊！菩薩的志向遠大，為什麼喜歡這種低劣粗糙的衣服呢？』 佛回答說：『善男子！菩薩爲了守護眾生，憑藉德行和力量所能做到的，不是那些凡夫愚昧低下的人所能承受的，是爲了給未生的煩惱設定障礙的緣故。』 佛對除蓋障菩薩說：『善男子！你認為如來（Tathagata，佛的稱號）是志向遠大，還是志向小呢？』 除蓋障菩薩對佛說：『世尊！我沒有這樣的辯才，怎麼能夠回答呢？為什麼呢？因為沒有人能夠知道如來的度量。現在見到如來知道一切法，穿糞掃衣能夠制伏煩惱，沒有見到如來有什麼遮遮掩掩。』 『這四天下（Saha World，我們所居住的世界）的天、人、龍（Naga，一種神獸）、鬼都有卑下的志向，如來雖然見到卑下，但爲了成熟那些眾生的緣故，在諸眾生面前讚歎頭陀（Dhuta，一種苦行）。你現在應當知道這樣的因緣。』 除蓋障菩薩對佛說：『世尊爲了成熟眾生以及新學習的菩薩，遮斷煩惱，所以說這件事。』 『善男子！威德力菩薩（Mahatejas，一位菩薩的名字）爲了教化眾生，示現穿糞掃衣，不是志向卑微低下。因為這個緣故，菩薩接受糞掃衣。
【English Translation】 English version: 'They do not regard this robe as coarse and inferior, nor do they think: 『This robe is coarse and inferior, with many fleas and lice; if I wear it often, it will defile my body.』 They should contemplate: 『Wearing a discarded robe has many merits; it is worn by the virtuous and sages, practiced by those who are detached from desires. This is called a noble lineage, praised by all Buddhas, and commended by the Tathagata (Tathagata, title for the Buddha).』 Because of this reason, they do not praise themselves, should not exalt themselves, nor belittle others. This is called being complete in precepts. Because of being complete in precepts, the devas (Deva, gods) draw near, the Buddhas praise, the Bodhisattvas protect, they are able to observe humans and non-humans well, Kshatriyas (Kshatriya, the warrior class in ancient India), Brahmanas (Brahmana, the priestly class in ancient India), and the lords of villages respectfully bow, and those who practice the same Brahmacharya (Brahmacharya, a life of celibacy and spiritual study) praise them. Good man! Having these ten qualities is called a Bodhisattva's discarded robe.』 Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, name of a Bodhisattva) said to the Buddha: 『World Honored One! The Bodhisattva's aspiration is great, why do they enjoy this inferior and coarse robe?』 The Buddha replied: 『Good man! The Bodhisattva, in order to protect sentient beings, does what they can with their virtue and power, which is not something that ordinary, foolish, and inferior people can endure, because it is to create obstacles for unborn afflictions.』 The Buddha said to Sarvanivaranaviskambhin Bodhisattva: 『Good man! Do you think the Tathagata (Tathagata, title for the Buddha) has great aspirations, or small ones?』 Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 『World Honored One! I do not have such eloquence, how can I answer? Why? Because no one can know the measure of the Tathagata. Now I see that the Tathagata knows all dharmas, and wearing a discarded robe can subdue afflictions. I have not seen the Tathagata concealing anything.』 『The devas, humans, nagas (Naga, a type of mythical serpent), and ghosts of this Saha World (Saha World, the world we live in) all have base aspirations. Although the Tathagata sees baseness, it is only for the sake of maturing those sentient beings that he praises Dhuta (Dhuta, ascetic practices) in front of all sentient beings. You should now know this cause and condition.』 Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 『World Honored One, in order to mature sentient beings and newly learning Bodhisattvas, and to cut off afflictions, you speak of this matter.』 『Good man! Mahatejas Bodhisattva (Mahatejas, name of a Bodhisattva) manifests wearing a discarded robe in order to transform sentient beings, not because of base and leaky aspirations. Because of this reason, the Bodhisattva accepts a discarded robe.
男子！菩薩復有十法名受取三衣。何等為十？少欲知足、不多貪求、不多積聚；無積聚故，離諸過患；無失壞故，離諸憂惱；離憂惱故，離眾苦聚集；離眾苦聚集故，無有愛慾；無愛慾故，能盡諸漏。少欲菩薩趣得為足，知足之人少得而足，以少欲故，無多所求；離所求故，無多積聚；離積聚故，無惱失苦；無惱失苦故，無有憂愁；無有憂愁故，無有苦惱；無有苦惱故，無有受用；無有受用故，便得漏盡。善男子！具此十事是名菩薩受持三衣。
寶云經卷第四 大正藏第 16 冊 No. 0658 寶云經
寶云經卷第五
梁扶南三藏曼陀羅仙譯
「善男子！復有十法名菩薩具旃衣。何等為十？不隨染欲名為旃衣、不隨瞋故名為旃衣、不隨癡故名為旃衣、不隨惱害故名為旃衣、不隨貪嫉故名為旃衣、不隨憍慢吾我故名為旃衣、不為人知故名為旃衣、不為名聞利養故名為旃衣、不使魔得自在故名為旃衣、心不高下故名為旃衣。善男子！具此十事是名菩薩旃衣。
「善男子！菩薩復有十法名為乞食。何等為十？為益眾生令得福故是以乞食，次第乞食、好惡隨時、不生悔恨、少欲知足、乞食得已與人共同、于食好惡不生增減、不生貪著、于食知量、趣向于善、修集善根、離諸取著。云
【現代漢語翻譯】 現代漢語譯本： 善男子！菩薩又有十種方法，可以稱為『受取三衣』。是哪十種呢？少欲知足，不多貪求，不多積聚；因為沒有積聚，所以遠離各種過患；因為沒有失壞，所以遠離各種憂惱；因為遠離憂惱，所以遠離眾苦的聚集；因為遠離眾苦的聚集，所以沒有愛慾；因為沒有愛慾，所以能夠斷盡各種煩惱。少欲的菩薩，得到一點就覺得足夠；知足的人，得到很少也覺得滿足；因為少欲，所以沒有過多的需求；因為遠離需求，所以沒有過多的積聚；因為遠離積聚，所以沒有煩惱、失去和痛苦；因為沒有煩惱、失去和痛苦，所以沒有憂愁；因為沒有憂愁，所以沒有苦惱；因為沒有苦惱，所以沒有受用；因為沒有受用，就能夠斷盡煩惱。善男子！具備這十種條件，就稱為菩薩受持三衣。
善男子！又有十種方法，可以稱為菩薩『具旃衣』。是哪十種呢？不隨順染欲，稱為『旃衣』；不隨順嗔恚，稱為『旃衣』；不隨順愚癡，稱為『旃衣』；不隨順惱害，稱為『旃衣』；不隨順貪嫉，稱為『旃衣』；不隨順驕慢我執，稱為『旃衣』；不為人所知，稱為『旃衣』；不爲了名聞利養，稱為『旃衣』；不讓魔得到自在，稱為『旃衣』；心中不高不下，稱為『旃衣』。善男子！具備這十種條件，就稱為菩薩『旃衣』。
善男子！菩薩又有十種方法，可以稱為『乞食』。是哪十種呢？爲了利益眾生，使他們得到福報，所以才乞食；次第乞食；食物好壞都隨順接受；不生後悔和怨恨；少欲知足；乞食得到食物后，與他人共同分享；對於食物的好壞，不增加或減少（貪嗔之心）；不生貪著；對於食物知道適量；趣向于善；修集善根；遠離各種執著。
【English Translation】 English version: Good man! Furthermore, a Bodhisattva has ten qualities that are called 'receiving the three robes'. What are these ten? Having few desires and being content, not being greedy, not accumulating much; because of not accumulating, being free from all faults; because of not losing, being free from all worries; because of being free from worries, being free from the gathering of all sufferings; because of being free from the gathering of all sufferings, not having craving; because of not having craving, being able to exhaust all outflows (leaks). A Bodhisattva with few desires is satisfied with what he obtains; a content person is satisfied with little; because of having few desires, not seeking much; because of being free from seeking, not accumulating much; because of being free from accumulating, not having trouble, loss, and suffering; because of not having trouble, loss, and suffering, not having worry; because of not having worry, not having suffering; because of not having suffering, not having enjoyment; because of not having enjoyment, one then attains the exhaustion of outflows. Good man! Possessing these ten qualities is called a Bodhisattva upholding the three robes.
Good man! Furthermore, there are ten qualities that are called a Bodhisattva 'possessing a patched robe (Chanyī)'. What are these ten? Not following defiled desires is called 'Chanyī'; not following anger is called 'Chanyī'; not following delusion is called 'Chanyī'; not following harm is called 'Chanyī'; not following greed and jealousy is called 'Chanyī'; not following arrogance and ego is called 'Chanyī'; not being known by others is called 'Chanyī'; not being for fame, gain, and offerings is called 'Chanyī'; not allowing demons to gain freedom is called 'Chanyī'; the mind not being high or low is called 'Chanyī'. Good man! Possessing these ten qualities is called a Bodhisattva 'Chanyī'.
Good man! Furthermore, a Bodhisattva has ten qualities that are called 'alms-begging'. What are these ten? For the benefit of sentient beings, causing them to gain blessings, therefore begging for alms; begging for alms in order; accepting good or bad food as it comes; not giving rise to regret or resentment; having few desires and being content; sharing the food obtained from begging with others; not increasing or decreasing (greed or aversion) towards the food's quality; not giving rise to attachment; knowing the proper amount of food; directing oneself towards goodness; cultivating good roots; being free from all attachments.
何乞食為益眾生？菩薩乞食，見諸眾生善根鮮少，受乞食法為利益眾生故。若城邑、聚落，到中乞食，繫念不捨，威儀具足，若顧視時終不輕躁，舉動安庠，諸根寂定，諦視目前不過一尋，于佛、法、僧深生信敬，然後乞食。次第乞食，心無算擇，剎利、婆羅門、富貴之家一向次第，食足便止；除惡狗、新生犢母，先破禁戒墮畜生中；若男、若女、童男、童女諸能擾惱者，皆悉不往，可譏嫌處亦皆不往。次第乞食，不得生著、不得生瞋。于諸眾生不起憎愛，於好、于惡，其心正等。少欲知足，隨得多少，還至僧坊安置衣缽，至洗足處。若到佛像、塔寺、眾僧所恭敬供養，乞食之食分作四分：一分與同梵行者、第二分與窮下乞食之者、第三分與諸鬼神、第四分自供身食。『我今食者但念修道，不應于食而起染著，亦不憍逸、貪嗜無厭。作如是食，為存此身、濟其軀命。』是故，于食趣得安身，不使羸乏亦不令肥。何以故？若身羸瘦，妨廢行道；若食厚重，復多睡眠。為行道故，于食知節，不多、不少。勤修精進，除去懈怠，為滿菩提覺支；滿菩提覺支故，我見得滅；我見滅故，能以身肉施於眾生。善男子！具此十事是名菩薩乞食法。
「善男子！菩薩復有十法名為一處坐。何等為十？于菩提樹一坐道場降伏魔官皆
【現代漢語翻譯】 現代漢語譯本： 什麼乞食能利益眾生？菩薩乞食，見到眾生善根稀少，接受乞食之法是爲了利益眾生。如果（菩薩）在城邑、村落中，到中午時分乞食，心念專注不散亂，威儀具足，觀看時終不輕浮急躁，舉止安詳，諸根寂靜，目光注視前方不超過一尋（古代長度單位，約八尺），對於佛、法、僧深生信敬，然後才開始乞食。按照順序乞食，心中沒有選擇，無論是剎帝利（武士階層）、婆羅門（祭司階層）、富貴人家都一律按順序乞食，食物足夠便停止；避開惡狗、剛生小牛的母牛，以及先前破戒墮入畜生道中的（眾生）；對於男人、女人、童男、童女等會擾亂修行的人，都一概不去，容易引起譏諷嫌疑的地方也都不去。按照順序乞食，不得產生執著，不得產生嗔恨。對於一切眾生不起憎恨或喜愛之心，對於好的或壞的，內心都保持公正平等。少欲知足，無論得到多少，回到僧房安置好衣缽，到洗腳的地方。如果到了佛像、塔寺、眾僧所恭敬供養之處，將乞食得來的食物分成四份：一份給予一同修行的道友，第二份給予貧窮下賤的乞討者，第三份給予各種鬼神，第四份自己食用。『我現在吃東西只是爲了修道，不應該對食物產生貪戀執著，也不應該驕縱放逸、貪圖享受沒有節制。』這樣食用，是爲了維持這個身體，維持生命。因此，對於食物只求能夠安身，不使身體過於虛弱，也不使身體過於肥胖。為什麼呢？如果身體虛弱，會妨礙修行；如果食物過於豐盛，又容易昏睡。爲了修行，對於食物要知道節制，不多也不少。勤奮修行精進，除去懈怠，爲了圓滿菩提覺支（證悟的要素）；因為圓滿了菩提覺支，我見（對自我的執著）才能滅除；因為我見滅除，才能將身體血肉佈施給眾生。善男子！具備這十件事，就叫做菩薩的乞食之法。
「善男子！菩薩又有十種法，叫做一處坐。哪十種呢？在菩提樹下一坐道場，降伏魔眾……」
【English Translation】 English version: What kind of alms-seeking benefits sentient beings? When a Bodhisattva seeks alms and sees that sentient beings have few wholesome roots, they accept the practice of alms-seeking in order to benefit sentient beings. If (the Bodhisattva) is in a city or village, they go to seek alms at midday, with their mind focused and not distracted, with complete dignified conduct. When looking around, they are never frivolous or hasty, their movements are peaceful and composed, their senses are tranquil, and their gaze is fixed on the area no more than one 'xun' (an ancient unit of length, approximately eight feet) in front of them. They deeply generate faith and reverence for the Buddha, the Dharma, and the Sangha, and then they begin to seek alms. They seek alms in order, without discrimination in their mind, whether it be Kshatriyas (warrior class), Brahmins (priest class), or wealthy families, they proceed in order, and stop when they have enough food. They avoid vicious dogs, cows with newborn calves, and those who have previously broken precepts and fallen into the animal realm; they avoid men, women, boys, and girls who might disturb their practice, and they also avoid places that might cause criticism or suspicion. When seeking alms in order, they must not generate attachment, and they must not generate anger. Towards all sentient beings, they do not generate hatred or love, and towards good or bad, their mind remains impartial and equal. They are content with little, and whatever they receive, they return to the monastery to put away their robes and bowls, and go to the place for washing their feet. If they arrive at a place where there are Buddha images, stupas, temples, or where the Sangha is being respectfully venerated, they divide the food obtained from alms-seeking into four portions: one portion is given to fellow practitioners, the second portion is given to poor and lowly beggars, the third portion is given to various ghosts and spirits, and the fourth portion is for their own sustenance. 'I eat now only to cultivate the Way, and I should not generate attachment to food, nor should I be arrogant, indulgent, or insatiable.' Eating in this way is to maintain this body and sustain life. Therefore, with regard to food, they only seek to maintain their well-being, not allowing the body to become too weak, nor allowing it to become too fat. Why? If the body is weak, it will hinder the practice of the Way; if the food is too rich, it will lead to drowsiness. For the sake of practicing the Way, they know moderation in food, neither too much nor too little. They diligently cultivate vigor, remove laziness, in order to fulfill the Bodhi Angas (factors of enlightenment); because the Bodhi Angas are fulfilled, the view of self (attachment to self) can be extinguished; because the view of self is extinguished, they can give their body and flesh to sentient beings. Good man! Possessing these ten things is called the Bodhisattva's practice of alms-seeking.
「Good man! The Bodhisattva also has ten dharmas called 'sitting in one place'. What are the ten? Sitting in the Bodhi tree, in the place of enlightenment, subduing the armies of Mara (demons)...」
悉驚怖、此處不動得出世定、此處不動得世間慧、此處不動得出世間智、此處不動得空三昧、此處不動得覺一切法、此處不動得八正道、此處不動得於真實、此處不動得於如實、此處不動得一切種智坐。善男子！一坐者即是法坐；菩薩不動搖故，名為一坐。善男子！具此十事是名菩薩一坐法。
「善男子！菩薩復有十法名一受食。何等為十？不貪食，不染著食，以言食足一切不受，蘇油、黑石蜜、阿摩勒汁、甘蔗汁及諸果汁，時非時都不飲食，見他飲食而不生惱，常一受食；菩薩設有患苦，若為命難、善法留難，當爾之時，不生疑悔作藥想服。善男子！具此十事是名菩薩一受食法。
「善男子！菩薩復有十法名為阿練若處。何等為十？久習梵行、善解毗尼、諸根具足、具足多聞、廣博多智、除去我見、譬如獐鹿、不肥不瘦、心常厭惡、樂處閑靜阿練若處。
「云何久修梵行？善男子！菩薩摩訶薩于佛法中出家學道，三業清凈、凈持禁戒，善知諸法、善知威儀行止之處，來、去、坐、臥盡依法律。
「于如來法中上、中、下坐，教戒威儀，能教禪法。
「如此之法已自體解，不從他受，知義、知出要、知坐、知出罪，避諸毀犯，精勤修戒，少有所犯，譏呵、懺悔。
「隨所犯處及
【現代漢語翻譯】 現代漢語譯本 『悉皆驚怖』，是指菩薩於此處不動，從而獲得出世間的禪定；於此處不動，從而獲得世間的智慧；於此處不動，從而獲得出世間的智慧；於此處不動，從而獲得空三昧（sunyata-samadhi，證悟空性的禪定）；於此處不動，從而覺悟一切諸法；於此處不動，從而證得八正道（arya-astangika-marga，達到涅槃的八條途徑）；於此處不動，從而證得真實；於此處不動，從而證得如實；於此處不動，從而證得一切種智坐（sarva-jnana-asanaya，佛陀所證得的對一切事物本質的完全理解）。善男子！所謂『一坐』，即是法坐；菩薩因為不動搖，所以稱為『一坐』。善男子！具備這十種功德，就稱為菩薩的『一坐法』。
『善男子！菩薩又有十種法，稱為『一受食』。是哪十種呢？不貪求食物，不執著于食物，以言語表示已經滿足，不再接受任何食物，酥油（ghrta）、黑石蜜（guda，一種粗糖）、阿摩勒汁（amalaka，一種藥用果汁）、甘蔗汁以及各種果汁，非時（vikala，指正午之後到第二天黎明之前的時間）不飲食，見到他人飲食而不生煩惱，經常只接受一次食物；菩薩即使有疾病痛苦，或者爲了保全性命、避免善法受到阻礙，在這種時候，也不生疑慮後悔，而是當作藥物來服用。善男子！具備這十種功德，就稱為菩薩的『一受食法』。
『善男子！菩薩又有十種法，稱為『阿練若處』（aranya，寂靜處）。是哪十種呢？長期修習梵行（brahmacarya，清凈的行為），善於理解毗尼（vinaya，戒律），諸根（indriya，感官）完好具足，具足多聞，廣博多智，除去我見（atma-drsti，認為存在永恒不變的『我』的錯誤觀念），譬如獐鹿一樣，不肥胖也不瘦弱，內心經常厭惡世俗，樂於處於閑靜的阿練若處。
『什麼是長期修習梵行呢？善男子！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）在佛法中出家學道，身、口、意三業清凈，清凈地持守禁戒，善於瞭解各種佛法，善於瞭解威儀行止之處，來、去、坐、臥都依照法律。
『在如來（tathagata，佛陀的稱號之一）的教法中，以上、中、下三種身份坐于僧團之中，教導戒律和威儀，能夠教導禪法。
『如此的教法已經自己理解，不是從他人那裡接受的，知道其意義，知道其要點，知道如何坐禪，知道如何懺悔罪過，避免各種毀犯，精勤地修持戒律，即使稍微有所違犯，也會加以呵責和懺悔。
『隨所違犯之處以及……』
【English Translation】 English version 'All are terrified' refers to the Bodhisattva who, without moving from this place, attains supramundane concentration; without moving from this place, attains mundane wisdom; without moving from this place, attains supramundane wisdom; without moving from this place, attains the emptiness samadhi (sunyata-samadhi, the concentration of realizing emptiness); without moving from this place, awakens to all dharmas; without moving from this place, attains the Noble Eightfold Path (arya-astangika-marga, the eight paths to reach Nirvana); without moving from this place, attains truth; without moving from this place, attains reality; without moving from this place, attains the seat of all-knowing wisdom (sarva-jnana-asanaya, the complete understanding of the essence of all things attained by the Buddha). Good man! 'One seat' is the Dharma seat; because the Bodhisattva does not waver, it is called 'one seat'. Good man! Possessing these ten qualities is called the Bodhisattva's 'one seat Dharma'.
'Good man! The Bodhisattva also has ten dharmas called 'one taking of food'. What are the ten? Not being greedy for food, not being attached to food, indicating with words that one is satisfied and not accepting any more food, ghee (ghrta), black rock candy (guda, a type of raw sugar), amalaka juice (amalaka, a medicinal fruit juice), sugarcane juice, and various fruit juices, not eating at inappropriate times (vikala, referring to the time from after noon until dawn the next day), not becoming annoyed when seeing others eat, and always taking food only once; even if the Bodhisattva has illness and suffering, or for the sake of preserving life and preventing obstacles to good dharmas, at such times, not giving rise to doubt or regret, but taking it as medicine. Good man! Possessing these ten qualities is called the Bodhisattva's 'one taking of food Dharma'.
'Good man! The Bodhisattva also has ten dharmas called 'aranya place' (aranya, a quiet place). What are the ten? Long practicing pure conduct (brahmacarya, pure behavior), being skilled in understanding the Vinaya (vinaya, precepts), having complete and perfect faculties (indriya, senses), possessing extensive learning, having broad and vast wisdom, removing the view of self (atma-drsti, the mistaken notion of a permanent and unchanging 'self'), being like a deer, neither fat nor thin, constantly disliking worldliness in the mind, and delighting in being in a quiet aranya place.
'What is long practicing pure conduct? Good man! The Bodhisattva-Mahasattva (bodhisattva-mahasattva, great Bodhisattva) leaves home to study the Way in the Buddha Dharma, with the three karmas of body, speech, and mind being pure, purely upholding the precepts, being skilled in understanding various Buddha Dharmas, being skilled in understanding the proper conduct and deportment, and coming, going, sitting, and lying down all according to the law.
'In the Tathagata's (tathagata, one of the titles of the Buddha) teachings, sitting in the Sangha in the upper, middle, and lower positions, teaching precepts and deportment, and being able to teach meditation.
'Having understood such teachings oneself, not receiving them from others, knowing their meaning, knowing their essential points, knowing how to meditate, knowing how to repent for transgressions, avoiding all violations, diligently cultivating the precepts, and even if slightly violating them, criticizing and repenting.
'According to the place of violation and...'
以不犯悉能了知，若犯重事乃至中、下，悉能分別受報輕、重、近、遠。
「諸根具足，依阿練若處，所依之處不為他惱；常樂乞食，往返不近、不遠，近清凈水，不污、不濁；多諸林樹，無恐怖處，花果具足；遠離惡獸，多諸龕窟，往返不難，寂靜第一。
「菩薩如此處，晝誦三遍、夜亦三遍，聲不高下，善守諸根，心不散亂，深信歡喜，能憶偈句，善取因相，除去睡眠。
「王、若王等、若諸王子、婆羅門、剎利及餘人民往至菩薩阿練若處，比丘唱言：『善來，大王！可坐此處。』彼若坐時，菩薩共坐；彼若不坐，菩薩不坐。
「彼王根若不定，應當讚歎：『大王！善得大利。王之國界多諸持戒沙門、婆羅門住王界中，不為惡臣、盜賊之所惱害。』王若利根柔和善順、堪為法器，當爲種種說法；若不樂種種說法，當爲說五欲無常，令知厭惡；若不樂厭惡，當復為說諸佛有大慈悲、威德、自在之所行處。
「剎利、婆羅門、邑主、長者及以國人隨宜為說，如是多聞堪法器者，即便為說種種之法；聞已信受，心生悅樂，皆令歡喜。
「多聞廣博故，無煩惱起，善修對治；能除我見故，不生怖畏；智辯具足故，無大眾畏，勇猛無難。具如是事能得阿練若處，安止而住，繼心厭惡，
【現代漢語翻譯】 現代漢語譯本：以不犯戒為前提，能夠完全瞭解，如果犯了重罪，乃至中等、下等的罪行，都能分辨出所受的果報是輕是重，是近期還是遠期。
『諸根完具，依靠在遠離人煙的阿練若處（遠離塵囂的修行場所），所依靠的地方不被他人侵擾；經常樂於乞食，往返的距離不近不遠，靠近清凈的水源，水不污濁；有很多樹林，沒有恐怖的地方，花果充足；遠離惡獸，有很多洞穴，往返不困難，寂靜是第一位的。』
『菩薩在這樣的地方，白天誦讀三遍，夜晚也誦讀三遍，聲音不高不低，好好守護自己的六根，內心不散亂，深深地相信並歡喜，能夠記住偈頌，善於觀察因緣和表相，除去睡眠。』
『國王、或者與國王同等地位的人、或者各位王子、婆羅門（祭司階層）、剎帝利（貴族和武士階層）以及其他人民前往菩薩的阿練若處，比丘（出家修行的僧人）會說：『歡迎，大王！請坐在這裡。』如果他們坐下，菩薩就一起坐；如果他們不坐，菩薩也不坐。』
『如果國王的根基不堅定，應當讚歎說：『大王！您真是獲得了巨大的利益。大王的國界內有很多持戒的沙門（出家修行者）、婆羅門住在您的國界中，不被邪惡的臣子、盜賊所侵擾。』如果國王根基深厚，性情柔和善良，適合接受佛法，應當為他們宣說各種佛法；如果他們不喜歡聽各種佛法，應當為他們講述五欲（色、聲、香、味、觸）的無常，讓他們知道厭惡；如果他們不厭惡，應當再為他們講述諸佛具有大慈悲心、威德和自在的境界。』
『對於剎帝利、婆羅門、邑主、長者以及國內的人民，根據他們的情況為他們說法，像這樣博學多聞，適合成為法器的人，就為他們宣說各種佛法；聽聞后信受奉行，內心感到喜悅，都讓他們感到歡喜。』
『因為博學廣聞，所以沒有煩惱生起，善於修習對治煩惱的方法；能夠去除我見，所以不產生恐懼；智慧和辯才都具足，所以沒有大眾畏懼，勇敢無畏。具備這些條件，就能夠得到阿練若處，安心地居住在那裡，持續不斷地厭惡世俗。』
【English Translation】 English version: Based on not violating the precepts, one can fully understand. If one commits a serious offense, even a medium or minor one, one can distinguish whether the retribution will be light or heavy, near or far.
'With complete faculties, relying on a secluded Aranya (a secluded place for practice), a place that is not disturbed by others; constantly delighting in begging for food, the distance of going and returning is neither near nor far, close to pure water that is neither polluted nor turbid; with many forests and trees, a place without fear, complete with flowers and fruits; far from evil beasts, with many caves, easy to travel to and from, and where stillness is paramount.'
'A Bodhisattva in such a place recites three times during the day and three times at night, with a voice that is neither too high nor too low, carefully guarding the senses, with a mind that is not scattered, deeply believing and rejoicing, able to remember the verses, skillful in observing causes and conditions, and removing sleepiness.'
'If a king, or someone of equal status to a king, or princes, Brahmins (priestly class), Kshatriyas (warrior and noble class), and other people come to the Bodhisattva's Aranya, the Bhikshu (ordained monk) will say: 'Welcome, Great King! Please sit here.' If they sit, the Bodhisattva sits with them; if they do not sit, the Bodhisattva does not sit.'
'If the king's faculties are not firm, one should praise him, saying: 'Great King! You have truly obtained great benefit. In your kingdom, there are many precept-holding Shramanas (ascetics) and Brahmins living within your realm, not disturbed by evil ministers or thieves.' If the king has sharp faculties, is gentle and kind, and is a suitable vessel for the Dharma, one should explain various aspects of the Dharma to them; if they do not delight in hearing various aspects of the Dharma, one should explain the impermanence of the five desires (form, sound, smell, taste, and touch), causing them to know aversion; if they do not feel aversion, one should further explain the great compassion, majestic virtue, and the realm of freedom of the Buddhas.'
'For Kshatriyas, Brahmins, village chiefs, elders, and the people of the country, one should speak according to their circumstances. For those who are learned and suitable vessels for the Dharma, one should explain various aspects of the Dharma; after hearing it, they believe and accept it, their hearts are filled with joy, and all are made happy.'
'Because of being learned and broad in knowledge, no afflictions arise, and one is skilled in cultivating antidotes; because one can remove the view of self, one does not generate fear; because wisdom and eloquence are complete, there is no fear of the assembly, and one is courageous and without difficulty. Possessing these qualities, one can obtain the Aranya, dwell there peacefully, and continuously feel aversion to the mundane.'
樂獨靜處。
「猶如野鹿常在山林，阿練若比丘不如野鹿恒懷驚怖。
「譬如野鹿見人避走，以畏死故；菩薩摩訶薩亦復如是，于憒鬧處、一切男女悉皆遠離。何以故？令我心亂，遠離定故。
「不得厭惡，修于功德，復樂寂靜，我今不應染近憒亂，令失定心住阿練若處。
「善男子！具此十事是名菩薩阿練若處。
「善男子！菩薩復有十法名樹下止處。何等為十？不近聚落依止樹木而住，不近於饒棘刺處依止而住，不近摩樓陀、蘭草之處依止而住，不依枯葉處住、不依猿猴處住、不依鳥樔窟處住、不依惡獸處住、不依盜賊危難處住，菩薩所依止處無諸恐怖、令心悅樂。善男子！具此十事是名菩薩樹下止處。
「善男子！菩薩復有十法名為露地坐。何等為十？春秋冬夏不依墻壁住、亦不依樹下住、不依蘘草𧂐住、不依山掩處住、不依河岸住、不作障寒具、不作障風具、不作障遮雨具、不作遮熱具、不作障露具。菩薩在於露地，而身有病、形體羸弱，應至僧坊，便作是念：『如來為遮諸結使故說于頭陀，我今雖在僧坊當斷除結使、我今雖在僧坊中不生貪著心，我不為己身、但為僧坊檀越成諸功德故，常作露地想。』具此十事是名菩薩露地而坐。
「善男子！菩薩復有十法名
【現代漢語翻譯】 現代漢語譯本 喜愛獨自安靜地居住。
『就像野鹿常常在山林中一樣，在阿練若（Aranya，寂靜處）修行的比丘也應該像野鹿一樣，時刻懷有警惕和恐懼。』
『譬如野鹿見到人就躲避逃走，因為害怕死亡；菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）也應該這樣，對於喧鬧的地方、一切男女都要遠離。為什麼呢？因為這些會擾亂我的心，使我遠離禪定。』
『不要厭惡，要修習功德，並且喜愛寂靜，我現在不應該接近喧鬧的地方，以免失去禪定之心，應該住在阿練若處。』
『善男子！具備這十種條件，就叫做菩薩的阿練若處。』
『善男子！菩薩又有十種法，叫做樹下止處。哪十種呢？不靠近村落，依靠樹木而住；不靠近多荊棘的地方，依靠樹木而住；不靠近摩樓陀（Marutaka，一種樹名）、蘭草的地方，依靠樹木而住；不依靠枯葉處居住；不依靠猿猴處居住；不依靠鳥巢窟處居住；不依靠惡獸處居住；不依靠盜賊危難處居住，菩薩所依靠的住處沒有各種恐怖，使內心喜悅安樂。善男子！具備這十種條件，就叫做菩薩的樹下止處。』
『善男子！菩薩又有十種法，叫做露地坐。哪十種呢？無論春夏秋冬，不依靠墻壁居住，也不依靠樹下居住，不依靠蘘草𧂐居住，不依靠山洞遮蔽處居住，不依靠河岸居住，不製作遮擋寒冷的用具，不製作遮擋風的用具，不製作遮擋雨的用具，不製作遮擋熱的用具，不製作遮擋露水的用具。菩薩在露天的地方，即使身體有病、形體羸弱，也應該到僧坊（Samgha-arama，僧院），並且這樣想：『如來（Tathagata，佛陀）爲了遮止各種煩惱結使，所以說了頭陀（dhūta，苦行），我現在即使在僧坊中，也應當斷除煩惱結使，我現在即使在僧坊中，也不生起貪著之心，我不為自己的身體，只是爲了僧坊的施主成就各種功德，所以常常作露地想。』具備這十種條件，就叫做菩薩露地而坐。
『善男子！菩薩又有十種法，叫做……』
【English Translation】 English version Delighting in Solitude.
『Just as wild deer are always in the mountains and forests, a Bhikshu (monk) in Aranya (quiet place) should be constantly fearful like a wild deer.』
『For example, when a wild deer sees a person, it avoids and runs away because it fears death; a Bodhisattva-Mahāsattva (Great Bodhisattva) should also be like this, staying far away from noisy places and all men and women. Why? Because these things disturb my mind and keep me away from Samadhi (meditative concentration).』
『Do not be disgusted, cultivate merits, and delight in tranquility. I should not now approach noisy places, lest I lose my mind of Samadhi and should dwell in Aranya.』
『Good man! Possessing these ten qualities is called a Bodhisattva's Aranya.』
『Good man! A Bodhisattva also has ten Dharmas (teachings) called dwelling under a tree. What are the ten? Not dwelling near villages, relying on trees to live; not dwelling near places with many thorns, relying on trees to live; not dwelling near Marutaka (a type of tree), or places with orchids, relying on trees to live; not dwelling in places with withered leaves; not dwelling in places with monkeys; not dwelling in places with bird nests; not dwelling in places with fierce beasts; not dwelling in places with danger from thieves. The place where a Bodhisattva dwells has no fear, making the mind joyful and happy. Good man! Possessing these ten qualities is called a Bodhisattva's dwelling under a tree.』
『Good man! A Bodhisattva also has ten Dharmas called sitting in the open. What are the ten? Whether it is spring, autumn, winter, or summer, not dwelling relying on walls, nor dwelling relying on trees, not dwelling relying on bulrush mats, not dwelling relying on mountain shelters, not dwelling relying on riverbanks, not making tools to block the cold, not making tools to block the wind, not making tools to block the rain, not making tools to block the heat, not making tools to block the dew. When a Bodhisattva is in the open, even if his body is sick and his form is weak, he should go to the Samgha-arama (monastery), and think like this: 『The Tathagata (Buddha) spoke of Dhūta (ascetic practices) to block all Kleshas (afflictions), so even though I am now in the Samgha-arama, I should cut off the Kleshas. Even though I am now in the Samgha-arama, I will not give rise to a greedy mind. I am not doing this for my own body, but only to help the donors of the Samgha-arama accomplish all merits, so I always think of being in the open.』 Possessing these ten qualities is called a Bodhisattva sitting in the open.』
『Good man! A Bodhisattva also has ten Dharmas called...』
冢間坐。何等為十？隨所住處多厭惡心、常修死想、啖殘想、血涂想、青淤想、膀脹想、燒然想、解散想、骨想、冢間坐者常修慈心生利益想。憐愍眾生，凈持禁戒，威儀不闕，終不食肉。何以故？不遠冢間有諸非人及惡鬼神，以食肉故，心皆厭賤，無喜見者常作惱害。冢間比丘往至僧坊先禮佛塔，卻禮上坐，與諸下坐談論語說，立住而去，不坐僧祇旃蓐。何以故？為護惜僧物故。如凡夫、愚人鄙賤冢間，設若有人施於床敷請命使坐，問言：『為是汝己有？為是僧有？』觀前人意不生悔心，然後始坐；心生下劣，如旃陀羅子。善男子！具此十事，是名菩薩冢間坐法。
「善男子！菩薩復有十法名常坐不臥。何等為十？不為苦身故常坐、不為苦心故常坐、不為止睡故常坐、不為疲極故常坐、為滿足菩提故常坐、欲使心專一故常坐、欲使向正道故常坐、欲坐道場為得菩提故常坐、欲利益眾生故常坐、為斷一切結使故常坐。善男子！具此十事是名菩薩常坐不臥。
「善男子！菩薩復有十法名為隨敷坐。何等為十？不貪著敷故隨敷而坐、不自安敷亦不使他敷、不作形相使他敷、敷若草、若枯樹枝葉隨在上坐、若有蟻子、蚊、蚋、蠅、𧎇、毒蝎之處即時捨去不住于中、若欲臥時右脅而臥、足足相疊，善斂衣服不令解
【現代漢語翻譯】 現代漢語譯本： 『在墳墓間禪坐』包含十個方面。是哪十個呢？無論住在哪裡，都要對所處之處生起強烈的厭惡心；經常修習死亡之想；修習吃剩食物之想；修習血涂之想；修習青瘀之想；修習膨脹之想；修習燒焦之想；修習腐爛之想；修習白骨之想；在墳墓間禪坐的人，要經常修習慈悲之心，生起利益眾生的想法。憐憫一切眾生，清凈地持守戒律，保持威儀不缺，終身不吃肉。為什麼呢？因為墳墓附近有各種非人（指鬼神等），以及兇惡的鬼神，因為（比丘）吃肉的緣故，心中都厭惡輕賤（比丘），沒有歡喜見到（比丘）的人，經常製造惱害。（在墳墓間禪坐的）比丘前往僧團的住所時，先禮拜佛塔，然後禮拜上座（資歷高的比丘），與下座（資歷淺的比丘）談論，說完話就站立離開，不坐在僧團的坐具上。為什麼呢？爲了愛護僧團的財物。如果凡夫、愚人輕視墳墓，假設有人施捨床鋪讓（比丘）坐，（比丘）要問：『這是你個人的，還是僧團的？』觀察對方的心意，不生後悔之心，然後才坐下；如果（比丘）心中生起低劣的想法，就如同旃陀羅（印度種姓制度中最低等級的人）的兒子一樣。（旃陀羅被認為是賤民）。善男子！具備這十個方面，就叫做菩薩的墳墓間禪坐之法。
『常坐不臥』包含十個方面。是哪十個呢？不是爲了苦待身體而常坐，不是爲了苦待內心而常坐，不是爲了阻止睡眠而常坐，不是因為疲憊不堪而常坐，而是爲了圓滿菩提（覺悟）而常坐，想要使內心專注而常坐，想要走向正道而常坐，想要在菩提道場爲了獲得菩提而常坐，想要利益眾生而常坐，爲了斷除一切煩惱而常坐。善男子！具備這十個方面，就叫做菩薩的常坐不臥之法。
『隨處而坐』包含十個方面。是哪十個呢？不貪戀坐具而隨處而坐，不自己鋪設坐具，也不讓別人鋪設，不做作姿態讓別人鋪設，坐具如果是草、或者枯樹枝葉，就隨其在上而坐，如果有螞蟻、蚊子、小飛蟲、蒼蠅、毒蝎子的地方，就立即捨棄離開，不居住在其中，如果想要躺下休息時，就右脅而臥，雙腳交疊，整理好衣服不使鬆開。
【English Translation】 English version: 『Dwelling in the Cemetery』 encompasses ten aspects. What are the ten? Wherever one dwells, one should generate a strong sense of disgust for the place; constantly cultivate the contemplation of death; contemplate eating leftovers; contemplate being smeared with blood; contemplate the state of bluish discoloration; contemplate the state of bloating; contemplate the state of burning; contemplate the state of decomposition; contemplate the state of bones; one who dwells in the cemetery should constantly cultivate loving-kindness and generate thoughts of benefiting sentient beings. Have compassion for all sentient beings, purely uphold the precepts, maintain impeccable conduct, and never eat meat. Why? Because near the cemetery, there are various non-humans (referring to spirits, etc.) and fierce ghosts and spirits, who, because of (the bhikkhu's) eating meat, feel disgusted and despise (the bhikkhu), and no one is pleased to see (the bhikkhu), and they constantly create harm. When a bhikkhu (monk) who dwells in the cemetery goes to the monastery, he first prostrates before the stupa (Buddhist shrine), then prostrates before the senior monk (of higher seniority), and discusses with the junior monks (of lower seniority), and after speaking, he stands up and leaves, not sitting on the Sangha's (monastic community's) seat. Why? In order to cherish the Sangha's property. If ordinary people and fools despise the cemetery, and if someone offers a bed for (the bhikkhu) to sit on, (the bhikkhu) should ask: 『Is this yours personally, or does it belong to the Sangha?』 Observe the other person's intention, and without generating regret, then sit down; if (the bhikkhu) generates an inferior thought in his mind, it is like the son of a Chandala (the lowest caste in the Indian caste system). (Chandalas were considered outcasts). Good man! Possessing these ten aspects is called the Bodhisattva's practice of dwelling in the cemetery.
『Constantly Sitting Without Lying Down』 encompasses ten aspects. What are the ten? Not constantly sitting to torment the body, not constantly sitting to torment the mind, not constantly sitting to prevent sleep, not constantly sitting because of being exhausted, but constantly sitting to perfect Bodhi (enlightenment), wanting to make the mind focused, constantly sitting to go towards the right path, wanting to sit in the Bodhi-mandala (place of enlightenment) to attain Bodhi, constantly sitting to benefit sentient beings, constantly sitting to cut off all afflictions. Good man! Possessing these ten aspects is called the Bodhisattva's practice of constantly sitting without lying down.
『Sitting Wherever a Seat is Available』 encompasses ten aspects. What are the ten? Not being attached to the seat, but sitting wherever a seat is available, not setting up a seat oneself, nor having others set it up, not making a show of having others set it up, if the seat is grass or dry branches and leaves, then sitting on it as it is, if there are ants, mosquitoes, gnats, flies, or poisonous scorpions, then immediately abandoning it and leaving, not dwelling in it, if wanting to lie down to rest, then lying down on the right side, with feet overlapping, tidying up the clothes and not letting them loosen.
散、若睡眠時當繫心明相作必起意、不著睡眠以為喜樂、右脅臥時若有疲極終不更轉左脅而臥，為調和四大常不離善。善男子！具此十事是名為菩薩隨敷而坐法。
「善男子！菩薩復有十法名成就禪。何等為十？多修不凈觀、多修慈心、多修十二因緣、多修離過患法、多修于空、多修無相、多修習禪、多修不悔恨、持戒完具。
「善男子！云何多修不凈觀？菩薩獨處閑靜，默然攝意，厭惡現前，正身端坐，支節完具，深心喜悅，結加趺坐作是思惟：『如人飲食美味好漿及余粗澀，是諸美味及不美味，皆依此身變成不凈，膿、血臭穢，悉皆可惡。一切眾生貪嗜美味，心恒樂著；我今當愿依佛正法如實之相觀察此身，不可染著、亦不厭離速求涅槃。』是名菩薩多觀不凈。
「云何菩薩多修慈心？如上染處端身獨坐，寂靜思惟：『眾生多有瞋恚，便生惱害、作諸不善。若有眾生與我等者，云何來世自生怨恨？如是眾生我當方便斷其瞋恚。』作如是念，深心思惟，不但口說。
「云何菩薩多修十二因緣？眾生多起貪慾、瞋恚，有如是等皆因緣生。假使余法一切皆從因緣而起，云何智者見如是相一剎那頃從因緣法皆悉是空，不應為此而自毀害？
「云何菩薩多修離過患法？若自生過，尋能除斷；
【現代漢語翻譯】 現代漢語譯本： 散亂或昏睡時，應當專注于明亮的景象，並立志立即起身，不貪戀睡眠，不以睡眠為樂。右側臥時，如果感到疲憊，最終也不會翻身到左側臥，爲了調和四大（地、水、火、風），經常不離善法。善男子！具備這十種行為，就稱為菩薩隨處安坐之法。
『善男子！菩薩又有十種法，名為成就禪定。是哪十種呢？多修不凈觀（觀察身體不潔凈的禪觀）、多修慈心（愿一切眾生快樂的慈愛之心）、多修十二因緣（觀察事物生滅的十二個環節）、多修離過患法（遠離過失和禍患的方法）、多修于空（觀察諸法皆空的智慧）、多修無相（不執著于外在表象的修行）、多修習禪（勤奮修習禪定）、多修不悔恨（不做會後悔的事）、持戒完具（圓滿持守戒律）。』
『善男子！什麼是多修不凈觀呢？菩薩獨自處於閑靜之處，默默地收攝心意，厭惡眼前的景象，端正身體坐好，肢體完整，內心深處充滿喜悅，結跏趺坐，這樣思惟：『就像人們飲食美味佳餚和粗糙的食物，這些美味和不美味，都依靠這個身體變成不凈之物，膿、血、臭穢，都令人厭惡。一切眾生貪戀美味，內心總是執著；我現在應當依佛陀的正法，如實地觀察這個身體的真相，不可貪戀執著，也不可厭惡捨棄，迅速尋求涅槃。』這叫做菩薩多觀不凈。』
『什麼是菩薩多修慈心呢？像上面所說的不凈之處，端正身體獨自坐著，寂靜地思惟：『眾生大多有瞋恚，因此產生惱害，造作各種不善。如果有眾生與我一樣，為什麼來世要自生怨恨呢？對於這樣的眾生，我應當想方設法斷除他們的瞋恚。』這樣思念，深入地思惟，不僅僅是口頭上說說。』
『什麼是菩薩多修十二因緣呢？眾生大多生起貪慾、瞋恚，像這樣的種種都是因緣所生。即使其他一切法，都是從因緣而生起，為什麼有智慧的人見到這樣的真相，在一剎那間明白一切因緣法都是空性的，不應該為此而自我傷害呢？』
『什麼是菩薩多修離過患法呢？如果自己產生過失，立刻就能消除斷除；
【English Translation】 English version: When scattered or drowsy, one should focus on a bright mental image and resolve to rise immediately, not indulging in sleep or finding pleasure in it. When lying on the right side, if feeling fatigued, one should not turn to lie on the left side, constantly remaining with goodness to harmonize the four elements (earth, water, fire, and wind). Good man! Possessing these ten practices is called the Bodhisattva's method of sitting wherever they may be.
『Good man! Furthermore, the Bodhisattva has ten dharmas called the accomplishment of dhyana (meditation). What are the ten? Frequently cultivating the contemplation of impurity (observing the body's uncleanliness), frequently cultivating loving-kindness (the loving heart wishing all beings happiness), frequently cultivating the twelve links of dependent origination (observing the twelve links of arising and ceasing), frequently cultivating the dharma of abandoning faults and harms, frequently cultivating emptiness (the wisdom of observing all dharmas as empty), frequently cultivating signlessness (practice of not clinging to external appearances), frequently cultivating meditation, frequently cultivating non-regret (not doing things that will be regretted), and perfectly upholding the precepts.』
『Good man! What is frequently cultivating the contemplation of impurity? The Bodhisattva dwells alone in a quiet place, silently gathers their mind, dislikes the present scene, sits upright with a straight body, complete limbs, and a deep joyful heart, sitting in the lotus position, thinking thus: 『Like people eating delicious food and coarse food, these delicious and non-delicious things all rely on this body to become impure things, pus, blood, foul odors, all are disgusting. All beings crave delicious food, and their minds are always attached; now I should rely on the Buddha's true Dharma to observe the true nature of this body as it is, not to be attached to or disgusted with, and quickly seek Nirvana.』 This is called the Bodhisattva frequently contemplating impurity.』
『What is the Bodhisattva frequently cultivating loving-kindness? As mentioned above in the impure place, sitting alone with a straight body, quietly thinking: 『Most beings have anger, therefore they generate harm and commit various unwholesome deeds. If there are beings equal to me, why should they generate resentment in the future? For such beings, I should find ways to cut off their anger.』 Thinking in this way, deeply contemplating, not just saying it with the mouth.』
『What is the Bodhisattva frequently cultivating the twelve links of dependent origination? Most beings generate greed and anger, and all such things arise from conditions. Even if all other dharmas arise from conditions, why should a wise person, seeing such a truth, understand in an instant that all conditioned dharmas are empty, and should not harm themselves for this?』
『What is the Bodhisattva frequently cultivating the dharma of abandoning faults and harms? If one generates faults, one can immediately eliminate and cut them off;
見他過患，深入舍心。云何尋自除患？患者于諸佛不生信敬心，於法、僧所亦不生信敬心、于戒不生信敬心，于和上、阿阇梨、時類宿舊、有智者邊上中下坐亦不生信敬心，自高己身、卑下他人，於五欲所心樂趣向、背舍涅槃，我見、眾生見、壽者見、人者見，計有虛空起于斷見、深著有想起于常見，于賢聖所背舍遠離、親近凡愚，遠離持戒者、親近破戒者，近惡知識、遠離善知識，誹謗經法、常生不信，聞諸深義心生驚畏，懈怠懶墮，于修法所輕而不為，意志下劣無有言辯，應不疑處返生疑惑、于可疑處而不生疑，為五蓋所覆，幻惑、諂詭、睡眠所覆，貪著利養、世間名稱，愛樂種姓、恃于居業，愛著徒眾、遠離正法，樂俗談話、舍離禪思，見善不欣、聞惡貪樂，而心不肯親近出家，但念親近年少婦女、童男、童女，不悕阿練若處，食不知量，不親近有智師友善人，不知誦習經行時節、亦不知所應行來往返之處，于微細戒而作輕心，輕於小惡，視瞻不端，舉動輕躁，恒作左法，言語粗獷，於好惡色心皆貪著，好喜瞋恚，不修慈心，于苦眾生不生憐愍、見病苦者亦不厭惡、聞死不驚，常處熾然不求出要，不觀察身、不守禁戒，不觀己身可作、不可作，可覺、不覺，可思、不思，非道為道、道為非道，未得謂得，若少營
福便多封著而心錯亂，于大功德終不修行，謗毀摩訶衍、誹謗聲聞、誹謗樂大乘者、誹謗樂小乘者，亦生誹謗譏呵于戒，為戒斗諍，為人剛強，言常粗惡而自貢高、無懷慚色，不知羞厭、躁惡，粗弊言辭不遜，好喜綺語、常行惡口、多諸妄語、調戲無度。有如是等過，為離此過患法、離一切調戲，修習空定；多修空故，處處觀察體性悉空。能觀空智，此亦是空。作是觀已，繫心無相，觀內外法不得身相亦不得繫念相。爾時，不見繫心于身，亦不得身相、亦不得外相、亦不得念外相，去除外相，身相亦除。除斷內相，心樂善法，修道增廣，次第不斷。常念定慧，修功德本，正觀諸法如實深義，是名為慧。
「善攝亂意，歡喜無悔，是名為定。何以故？凈持戒故。菩薩能凈持戒，必成就禪，戒具足禪道，是故持戒具足名為修禪。
「善男子！具此十事是名菩薩善修禪法。
「善男子！菩薩復有十法名持修多羅。何等為十？為守護法，聞則能持；不為財物飲食故持，為紹三寶種佛法不斷；不為利養故持，為使摩訶衍廣流佈故持；不為恭敬利養故持，無救眾生為作救護故持；不為名稱讚嘆故持，為苦惱眾生使得樂故持；為令眾生得慧眼故持；為求聲聞者令得聲聞道故持；為修摩訶衍成就摩訶衍故持；為成一
【現代漢語翻譯】 現代漢語譯本： 福德雖然積攢很多，但內心卻錯亂，對於大的功德最終不去修行，還誹謗摩訶衍（Mahayana，大乘），誹謗聲聞（Sravaka，小乘），誹謗喜歡大乘的人，誹謗喜歡小乘的人，也生起誹謗和譏諷戒律之心，爲了戒律而爭鬥，為人剛強，言語常常粗暴惡劣而且自高自大，沒有慚愧之心，不知羞恥，急躁惡劣，言辭粗俗不遜，喜歡花言巧語，常常說惡語，很多虛妄之語，調戲沒有節制。有了這些過失，爲了遠離這些過患，爲了遠離一切調戲，修習空定；因為多修空定的緣故，處處觀察體性都是空。能觀空的智慧，這智慧本身也是空。這樣觀察之後，將心繫于無相，觀察內外之法，既不得身相，也得不到繫念之相。這時，不見繫心于身，也得不到身相，也得不到外相，也得不到念外相，去除外相，身相也去除。去除斷絕內相，內心喜樂善法，修道增廣，次第不斷。常常憶念定和慧，修功德之根本，正確觀察諸法如實深刻的意義，這叫做慧。 『善於攝持散亂的心意，歡喜而沒有後悔，這叫做定。為什麼呢？因為清凈地持戒的緣故。菩薩能夠清凈地持戒，必定成就禪定，戒律具足禪定之道，因此持戒具足就叫做修禪。』 『善男子！具足這十件事就叫做菩薩善於修習禪法。』 『善男子！菩薩又有十法叫做持修多羅（Sutra，經）。哪十種呢？爲了守護佛法，聽聞之後就能受持；不是爲了財物飲食的緣故而受持，是爲了紹隆三寶的種子，使佛法不斷絕；不是爲了利養的緣故而受持，是爲了使摩訶衍（Mahayana，大乘）廣泛流佈的緣故而受持；不是爲了恭敬利養的緣故而受持，爲了無救的眾生而作救護的緣故而受持；不是爲了名稱讚嘆的緣故而受持，爲了苦惱的眾生能夠得到快樂的緣故而受持；爲了令眾生得到慧眼的緣故而受持；爲了求聲聞（Sravaka，小乘）道的人令他們得到聲聞道的緣故而受持；爲了修摩訶衍（Mahayana，大乘）成就摩訶衍（Mahayana，大乘）的緣故而受持；爲了成就一
【English Translation】 English version: Although accumulating much merit, the mind is confused, and one ultimately does not cultivate great merit. One also slanders the Mahayana (Great Vehicle), slanders the Sravakas (Hearers, Small Vehicle), slanders those who delight in the Mahayana, slanders those who delight in the Small Vehicle, and also gives rise to slander and ridicule of the precepts, fighting over the precepts. One is stubborn, speech is often coarse and evil, and one is arrogant, without a sense of shame, not knowing embarrassment, being impatient and wicked, with rude and improper speech, fond of flowery language, often speaking evil words, many false words, and unrestrained in jesting. Having such faults, in order to be apart from these faults, to be apart from all jesting, one cultivates the Samadhi of Emptiness; because of cultivating Emptiness much, one observes everywhere that the nature of things is empty. The wisdom that can observe emptiness, this wisdom itself is also empty. After observing in this way, one fixes the mind on the signless, observing the internal and external dharmas, neither obtaining the sign of the body nor obtaining the sign of mindfulness. At this time, one does not see the mind fixed on the body, nor does one obtain the sign of the body, nor does one obtain the external sign, nor does one obtain the thought of the external sign. Removing the external sign, the sign of the body is also removed. Removing and cutting off the internal sign, the mind delights in good dharmas, the cultivation of the path increases and expands, continuously in order. Constantly mindful of Samadhi and Wisdom, cultivating the root of merit, correctly observing the true and profound meaning of all dharmas, this is called Wisdom. 『Being good at gathering in the scattered mind, joyful and without regret, this is called Samadhi. Why? Because of purely upholding the precepts. If a Bodhisattva can purely uphold the precepts, he will certainly achieve Dhyana (meditation); the precepts fully possess the path of Dhyana, therefore, upholding the precepts fully is called cultivating Dhyana.』 『Good man! Possessing these ten things is called a Bodhisattva being good at cultivating the Dharma of Dhyana.』 『Good man! The Bodhisattva also has ten dharmas called upholding the Sutras. What are the ten? It is to protect the Dharma, and upon hearing it, one can uphold it; one does not uphold it for the sake of wealth, material goods and food, but to continue the seeds of the Three Jewels, so that the Buddha Dharma is not cut off; one does not uphold it for the sake of profit and offerings, but to cause the Mahayana (Great Vehicle) to spread widely; one does not uphold it for the sake of respect, profit, and offerings, but to act as a protector for helpless beings; one does not uphold it for the sake of fame and praise, but to enable suffering beings to obtain happiness; one upholds it to enable beings to obtain the eye of wisdom; one upholds it to enable those who seek the Sravaka (Hearer, Small Vehicle) path to obtain the Sravaka path; one upholds it to cultivate the Mahayana (Great Vehicle) and accomplish the Mahayana (Great Vehicle); one upholds it to accomplish one』
切種智故持；不為求下乘故持。善男子！具此十事是名為菩薩持修多羅。
「善男子！菩薩復有十法名為律師。何等為十？善解毗尼所起因緣、善解毗尼甚深之處、善解毗尼微細之事、善解毗尼此事得彼事不得、善解毗尼性重戒、善解毗尼制重戒、善解毗尼制起因緣、善解聲聞毗尼、善解辟支佛毗尼、善解菩薩毗尼。善男子！具此十事是名為菩薩善持律師。
「善男子！菩薩復有十法名善知威儀、善知可行不可行處、善知行法、善知威儀舉止。何等為十？善學聲聞戒、善學辟支佛戒，以善學故，威儀具足；威儀具足故，不可行處終不往彼、不應往方亦不往彼，非時不行。沙門所行處行、不可行處不行，是故威儀具足。沙門、婆羅門所譏呵處亦終不住，以是故，沙門、婆羅門無譏呵者，亦能教他修行如是威儀禁戒。以是義故，威儀具足、寂滅威儀、無諂誑威儀。善男子！具此十事是名菩薩威儀進止所行具足。
「善男子！菩薩復有十法名除嫉妒。何等為十？自行佈施亦教他人行佈施、讚歎佈施法、見他佈施心生隨喜、為說法要讚歎彼人、令使歡喜終不生念但施於我莫施於彼、愿一切眾生皆得施利、所須具足皆得快樂、得世間利樂、得出世利樂。我今勤為眾生修無上道，為欲利益故，云何當起嫉妒之心
【現代漢語翻譯】 現代漢語譯本：爲了獲得一切種智（Sarvajna，指佛陀所證悟的智慧）而受持；不是爲了追求下乘（Hinayana，小乘）的境界而受持。善男子！具備這十種條件，就稱為菩薩受持修多羅（Sutra，經）。
善男子！菩薩又有十種法，稱為律師。是哪十種呢？善於理解毗尼（Vinaya，戒律）產生的因緣、善於理解毗尼深奧之處、善於理解毗尼細微之事、善於理解毗尼此事可行彼事不可行、善於理解毗尼的性重戒（根本戒）、善於理解毗尼的制重戒（遮罪戒）、善於理解毗尼的制定因緣、善於理解聲聞（Sravaka，聲聞乘）的毗尼、善於理解辟支佛（Pratyekabuddha，緣覺乘）的毗尼、善於理解菩薩（Bodhisattva，菩薩乘）的毗尼。善男子！具備這十種條件，就稱為菩薩善於持守律師的身份。
善男子！菩薩又有十種法，稱為善知威儀，善知可行不可行之處，善知行法，善知威儀舉止。是哪十種呢？善於學習聲聞戒、善於學習辟支佛戒，因為善於學習的緣故，威儀具足；威儀具足的緣故，不可行之處終究不去那裡，不應前往的方向也不去那裡，不是時候不去行動。沙門（Sramana，出家修行者）所行之處才去，不可行之處不去，因此威儀具足。沙門、婆羅門（Brahmana，婆羅門）所譏諷呵責之處也終究不住留，因為這個緣故，沙門、婆羅門沒有譏諷呵責的人，也能教導他人修行這樣的威儀禁戒。因為這個意義，威儀具足、寂滅威儀、沒有諂媚欺誑的威儀。善男子！具備這十種條件，就稱為菩薩威儀進止所行具足。
善男子！菩薩又有十種法，稱為去除嫉妒。是哪十種呢？自己實行佈施也教導他人實行佈施、讚歎佈施的法、見到他人佈施內心生起隨喜、為他們說法要讚歎他們、讓他們歡喜終究不生起念頭只佈施給我不要佈施給他們、愿一切眾生都得到佈施的利益、所需之物具足都得到快樂、得到世間的利益快樂、得到出世間的利益快樂。我現在勤奮地為眾生修無上道，爲了利益眾生的緣故，怎麼會生起嫉妒之心呢？
【English Translation】 English version: Holding [the Sutra] because of the wisdom of all kinds (Sarvajna); not holding it for the sake of seeking the lower vehicle (Hinayana). Good man! Having these ten things is called a Bodhisattva holding a Sutra.
Good man! A Bodhisattva also has ten dharmas called a Vinaya master. What are the ten? Good at understanding the causes and conditions of the arising of the Vinaya, good at understanding the profound places of the Vinaya, good at understanding the subtle matters of the Vinaya, good at understanding that this matter of the Vinaya is permissible and that matter is not, good at understanding the fundamental precepts of the Vinaya, good at understanding the prohibitive precepts of the Vinaya, good at understanding the causes and conditions for the establishment of the Vinaya, good at understanding the Vinaya of the Sravakas, good at understanding the Vinaya of the Pratyekabuddhas, good at understanding the Vinaya of the Bodhisattvas. Good man! Having these ten things is called a Bodhisattva being good at upholding the position of a Vinaya master.
Good man! A Bodhisattva also has ten dharmas called being good at knowing deportment, being good at knowing where it is permissible and not permissible to go, being good at knowing the Dharma of conduct, being good at knowing deportment and demeanor. What are the ten? Being good at learning the precepts of the Sravakas, being good at learning the precepts of the Pratyekabuddhas; because of being good at learning, deportment is complete; because deportment is complete, one will never go to places where it is not permissible to go, nor will one go to directions where one should not go, nor will one act at inappropriate times. One goes where Sramanas go, and does not go where it is not permissible to go; therefore, deportment is complete. One also never dwells in places criticized by Sramanas and Brahmanas; because of this, there are no Sramanas or Brahmanas who criticize, and one can also teach others to cultivate such deportment and precepts. Because of this meaning, deportment is complete, deportment of tranquility, deportment without flattery or deceit. Good man! Having these ten things is called a Bodhisattva's deportment, movement, and conduct being complete.
Good man! A Bodhisattva also has ten dharmas called eliminating jealousy. What are the ten? Practicing giving oneself and also teaching others to practice giving, praising the Dharma of giving, rejoicing in one's heart when seeing others giving, praising them by speaking the Dharma, making them happy and never giving rise to the thought of only giving to me and not giving to them, wishing that all sentient beings may receive the benefits of giving, that all their needs may be fulfilled and that they may all be happy, that they may receive worldly benefits and happiness, and that they may receive supramundane benefits and happiness. Now I diligently cultivate the unsurpassed path for sentient beings; for the sake of benefiting sentient beings, how could I give rise to a jealous heart?
？善男子！具此十事是名菩薩能除嫉妒。
「善男子！菩薩復有十法能為眾生起平等心。何等為十？為一切眾生作修福因緣，令一切眾生心無嫌恨，不使一切眾生起于瞋忿，為一切眾生故佈施、持戒、忍辱、精進、禪定、智慧，為一切眾生故發一切種智心，為一切眾生故自滿一切種智心，皆不生二想、所作功德與一切眾生悉皆共之，緣一切眾生以為境界。
「如是思惟時，能速成就菩薩之法，速成就菩薩法故，能觀生死如火熾然，自乘此法能出生死，亦使眾生得濟苦海，皆起等心，不生增減。
「善男子！譬如長者唯有六子，其心愛著，于諸子中悉皆平等，為設方便。然諸子等幼小無智，不能行來、不識善惡。其家火起，是諸小兒各在異處。善男子！而此長者寧可作心：『此子應出、彼不應出，此子先出、彼應后出？』」
除蓋障菩薩白佛言：「不也。世尊！何以故？是長者等心於子，無差別故。」
「善男子！菩薩亦復如是，于諸眾生心皆如子，愚小無智于生死摩竭熾然世界，是諸子等各處六道，菩薩隨應成就，皆悉拔濟，咸令得出置寂滅處。
「善男子！具此十事是名菩薩於一切眾生得平等心。
「善男子！菩薩復有十法名善供養佛。何等為十？以法供養于佛、以救
{ "translations": [ '『善男子！具備這十種條件，就叫做菩薩能夠去除嫉妒。』', '『善男子！菩薩又有十種方法能夠為眾生生起平等心。哪十種呢？為一切眾生創造修福的因緣，使一切眾生心中沒有嫌隙怨恨，不使一切眾生生起嗔怒忿恨，爲了所有眾生的緣故而佈施、持戒、忍辱、精進、禪定、智慧，爲了所有眾生的緣故而發起一切種智（sarvajñāna，指佛陀所證悟的對一切事物和現象的全面、徹底的知識）之心，爲了所有眾生的緣故而圓滿一切種智之心，都不生起二元對立的想法，所做的功德與一切眾生共同分享，以一切眾生作為修行的境界。』', '『像這樣思惟的時候，能夠迅速成就菩薩的法，因為迅速成就菩薩法的緣故，能夠觀察生死輪迴就像火焰燃燒一樣，自己憑藉這種法能夠脫離生死，也能使眾生得以脫離苦海，都生起平等心，不生起增減之心。』', '『善男子！譬如一位長者只有六個孩子，他心中愛著他們，對於這些孩子都一樣平等，為他們設定方便。然而這些孩子們年幼無知，不能行走，不認識善惡。他的家失火了，這些小孩子們各自在不同的地方。善男子！這位長者難道會這樣想：「這個孩子應該先出去，那個孩子不應該先出去，這個孩子應該先出去，那個孩子應該后出去」嗎？』', '除蓋障菩薩（Sarvanivaranaviskambhin，八大菩薩之一，以消除一切煩惱障礙著稱）對佛說：『不，世尊！為什麼呢？因為這位長者對他的孩子們心懷平等，沒有差別。』', '『善男子！菩薩也是這樣，對於所有眾生的心都像對待自己的孩子一樣，他們愚昧無知，處在生死輪迴的摩竭（makara，海中一種巨大的生物）熾燃的世界中，這些孩子們各自處在六道之中，菩薩隨著他們相應的因緣而成就，都全部救拔他們，使他們都能夠脫離苦海，安置在寂滅之處。』', '『善男子！具備這十種條件，就叫做菩薩對於一切眾生得到平等心。』', '『善男子！菩薩又有十種方法叫做善於供養佛。哪十種呢？以法供養佛，以救' ], "english_translations": [ '『Good man! Possessing these ten qualities is called a Bodhisattva who can eliminate jealousy.』', '『Good man! Furthermore, a Bodhisattva has ten qualities that enable them to generate equanimity towards all beings. What are these ten? Creating opportunities for all beings to cultivate merit, ensuring that all beings have no resentment or hatred in their hearts, preventing all beings from arising anger and wrath, practicing generosity, upholding precepts, practicing patience, exerting diligence, engaging in meditation, and cultivating wisdom for the sake of all beings, generating the mind of all-knowing wisdom (sarvajñāna, the knowledge of a Buddha) for the sake of all beings, fulfilling the mind of all-knowing wisdom for the sake of all beings, not giving rise to dualistic thoughts, sharing all the merits they have accumulated with all beings, and taking all beings as the object of their practice.』', '『When contemplating in this way, one can quickly attain the Dharma of a Bodhisattva. Because of quickly attaining the Dharma of a Bodhisattva, one can observe birth and death as if a fire is blazing. Relying on this Dharma, one can escape from birth and death, and also enable beings to be delivered from the sea of suffering, all arising with equanimity, without generating thoughts of increase or decrease.』', '『Good man! For example, a wealthy man has only six children, and he cherishes them in his heart, treating all his children equally, and providing them with skillful means. However, these children are young and ignorant, unable to walk, and do not know good from evil. His house catches fire, and these young children are each in different places. Good man! Would this wealthy man think: 「This child should go out first, that child should not go out first, this child should go out first, that child should go out later?」』', 'Sarvanivaranaviskambhin Bodhisattva (one of the Eight Great Bodhisattvas, known for eliminating all afflictions and obstacles) said to the Buddha: 『No, World Honored One! Why? Because this wealthy man has equanimity towards his children, without any discrimination.』', '『Good man! A Bodhisattva is also like this, their mind towards all beings is like towards their own children. They are ignorant and unknowing, dwelling in the blazing world of birth and death, the makara (a huge sea creature) of samsara. These children are each in the six realms. The Bodhisattva, according to their corresponding conditions, accomplishes and rescues them all, enabling them all to escape and be placed in the state of quiescence.』', '『Good man! Possessing these ten qualities is called a Bodhisattva who attains equanimity towards all beings.』', '『Good man! Furthermore, a Bodhisattva has ten qualities called skillful offerings to the Buddha. What are these ten? Offering the Dharma to the Buddha, with saving' ] }
拔濟眾生供養于佛、以教化眾生令立諸善供養于佛、常與一切眾生利供養于佛、不捨願行供養于佛、不捨菩薩所行供養于佛、言行相應供養于佛、心無疲厭供養于佛、不捨菩提供養于佛、不以財施供養于佛。何以故？善男子！如來法身不待財施供養，惟以法施供養為上，以具足供養利益眾生，令得安樂常獲善利。善男子！若不能利益眾生，放舍善法、所作疲厭、好喜妄語、志意下劣、心生疲惓、離菩提心，有如是等不能為諸眾生而作利益。何以故？菩薩要依眾生修諸功德，乃至成阿耨多羅三藐三菩提，若無眾生終不能成阿耨多羅三藐三菩提無上正覺。為具佛道，以法供養為最第一，不以財施為真供養。善男子！具此十事是名菩薩能善供養。
「善男子。菩薩復有十法名摧伏憍慢。何等為十？菩薩或時出家，作是思惟：『父母、眷屬已捨出家，猶如被棄壞爛死屍，云何于中當起憍慢？我今剃除鬚髮、毀形向道、節身知足、著壞色衣、改先所好、修出家法、舍俗威儀。云何當起憍慢之心？剃頭持缽而行乞食，作乞丐想不應憍慢，當自卑下如旃陀羅子。我今乞丐由他濟命，云何憍慢而自毀傷？』是故，思惟摧伏憍慢。『我今受乞食法，為他所賤，人與食時如似捨棄。』如是思惟，云何憍慢？『我今於一切眾生，恒如和
【現代漢語翻譯】 現代漢語譯本： 救濟眾生，供養于佛；用教化眾生，使他們建立各種善行，供養于佛；常常給予一切眾生利益，供養于佛；不捨棄誓願和修行，供養于佛；不捨棄菩薩所修行的法門，供養于佛；言行一致，供養于佛；內心沒有疲憊厭倦，供養于佛；不捨棄菩提之心，供養于佛；不以財物佈施來供養于佛。為什麼呢？善男子！如來的法身不需要用財物佈施來供養，只有用佛法佈施供養才是最好的，因為這樣能夠圓滿地供養並利益眾生，使他們得到安樂，常常獲得善利。善男子！如果不能利益眾生，放棄善法，所作的事情感到疲憊厭倦，喜歡說謊，志向低下，內心產生疲倦，遠離菩提心，有像這樣等等的情況，就不能為眾生帶來利益。為什麼呢？菩薩需要依靠眾生來修習各種功德，乃至成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），如果沒有眾生，最終不能成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。爲了圓滿佛道，以佛法供養為最第一，不以財物佈施作為真正的供養。善男子！具備這十種行為，就叫做菩薩能夠很好地供養。
「善男子。菩薩又有十種方法，叫做摧伏憍慢。哪十種呢？菩薩有時出家，這樣思惟：『父母、眷屬已經捨棄而出家，就像被丟棄的腐爛屍體一樣，怎麼能從中生起憍慢之心呢？我現在剃除鬚髮、改變形貌而向道，節制自身、知足少欲，穿著染壞顏色的衣服，改變先前所喜好的，修習出家之法，捨棄世俗的威儀。怎麼能生起憍慢之心呢？剃頭持缽而行乞食，作乞丐之想，不應該憍慢，應當自我卑下，如同旃陀羅（candala）之子。我現在乞討，依靠他人來維持生命，怎麼能憍慢而自我毀傷呢？』因此，這樣思惟來摧伏憍慢。『我現在接受乞食之法，被他人所驅使，他人給予食物時，就像是捨棄一樣。』這樣思惟，怎麼能憍慢呢？『我現在對於一切眾生，恒常如同和
【English Translation】 English version: To rescue sentient beings and offer to the Buddha; to use teaching to enable sentient beings to establish various good deeds and offer to the Buddha; to always give all sentient beings benefits and offer to the Buddha; not to abandon vows and practices and offer to the Buddha; not to abandon the practices of Bodhisattvas and offer to the Buddha; to be consistent in words and deeds and offer to the Buddha; to have a heart without fatigue or weariness and offer to the Buddha; not to abandon the Bodhi mind and offer to the Buddha; not to offer to the Buddha with material giving. Why? Good man! The Dharmakaya (Dharmakaya, the body of the Dharma) of the Tathagata (Tathagata, Thus Come One) does not need to be offered with material giving; only offering with Dharma giving is the best, because it can fully offer and benefit sentient beings, enabling them to obtain peace and happiness and always gain good benefits. Good man! If one cannot benefit sentient beings, abandons good Dharma, feels tired and weary of what one does, likes to lie, has low aspirations, feels tired in the heart, and is far from the Bodhi mind, then one cannot benefit sentient beings in such situations. Why? Bodhisattvas need to rely on sentient beings to cultivate various merits, and even to achieve Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). If there are no sentient beings, one will ultimately not be able to achieve Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). To perfect the Buddha path, offering with Dharma is the most important, not offering with material giving as the true offering. Good man! Having these ten actions is called a Bodhisattva who can offer well.
'Good man. Bodhisattvas also have ten methods called subduing arrogance. What are the ten? Bodhisattvas sometimes leave home, thinking: 'Parents and relatives have already abandoned and left home, just like discarded, rotten corpses. How can I arise arrogance from them? Now I shave my head and beard, change my appearance and turn to the path, restrain myself, be content with little, wear tattered clothes, change what I liked before, practice the Dharma of leaving home, and abandon worldly dignity. How can I arise arrogance? Shaving my head, holding a bowl, and begging for food, thinking of myself as a beggar, I should not be arrogant, but should humble myself like a son of a Candala (candala, outcast). Now I beg and rely on others to sustain my life. How can I be arrogant and harm myself?' Therefore, think like this to subdue arrogance. 'Now I accept the Dharma of begging for food, being driven by others, and when others give me food, it is as if they are discarding it.' Thinking like this, how can I be arrogant? 'Now I am always like a kind
上、阿阇梨想，應加謙敬。』摧伏憍慢。『我與諸同學、同梵行者善護威儀，常念順行，不應到于非律儀處，當使諸同梵行者見我歡喜。』如此思惟時，摧伏憍慢。『我未曾得行佛法，今得修行，于瞋恚、惱害眾生中當念忍辱。』如是思惟時，摧伏憍慢。善男子！具此十事是名菩薩摧伏憍慢。◎
寶云經卷第五 大正藏第 16 冊 No. 0658 寶云經
寶云經卷第六
梁扶南三藏曼陀羅仙譯
「◎善男子！菩薩復有十法名為信敬。何等為十？善根深厚宿殖德本、得於正見不隨他信不歸依他、志性恒正不為虛妄、其心質直無有諂曲、利根智慧功德具足、除諸陰蓋其心清凈、常依善知識遠離惡知識、摧伏憍慢、聞深妙法能善諦受、終不顛倒妄解如來甚深法藏威德自在。善男子！具此十事是名菩薩能多信敬。」
爾時，除蓋障菩薩白佛言：「世尊！我今于如來大威德所愿說少法，令我得聞。」
「善男子！汝今善聽，當爲說之，如來要法、威德少分。」
「善哉，世尊！愿為演說。」
佛言：「如來大慈等與一切眾生樂，若於一眾生起慈心時，乃至十方眾生亦復如是，遍一切眾生界亦滿虛空界，無能遍知如來甚深境界邊際。
「如來有大悲心，不與聲
【現代漢語翻譯】 現代漢語譯本 『上座（指資歷較深的僧人）、阿阇梨（梵文Ācārya的音譯，意為導師）想，應該更加謙虛恭敬。』 摧伏驕慢。『我與各位同學、同修梵行者要好好守護威儀，常常想著順從修行，不應該到不合乎戒律的地方，應當讓各位同修梵行者看到我感到歡喜。』 如此思惟時，摧伏驕慢。『我未曾有機會修行佛法，現在有機會修行，對於瞋恚、惱害眾生，應當想著忍辱。』 如此思惟時，摧伏驕慢。善男子！具備這十件事就叫做菩薩摧伏驕慢。 《寶云經》卷第五 大正藏第16冊 No. 0658 《寶云經》 《寶云經》卷第六 梁扶南三藏曼陀羅仙譯 『善男子！菩薩又有十種法叫做信敬。哪十種呢？善根深厚，過去積累了德行根本，得到正確的見解不隨他人之信，不歸依他人，志向心性恒常正直不虛妄，內心質樸正直沒有諂媚虛偽，根器敏銳智慧功德具足，去除各種陰蓋內心清凈，常常親近善知識遠離惡知識，摧伏驕慢，聽聞深奧微妙的佛法能夠好好地接受，始終不顛倒錯亂地理解如來甚深法藏的威德自在。善男子！具備這十件事就叫做菩薩能夠多信敬。』 當時，除蓋障菩薩問佛說：『世尊！我現在想在如來大威德之處，說一點點法，讓我能夠聽聞。』 『善男子！你現在好好聽著，我將為你講述，如來重要的法，威德少許部分。』 『太好了，世尊！希望您為我演說。』 佛說：『如來大慈平等地給予一切眾生快樂，如果對於一個眾生生起慈悲心時，乃至十方眾生也是這樣，遍及一切眾生界也充滿虛空界，沒有誰能夠完全知曉如來甚深境界的邊際。 『如來有大悲心，不與聲聞
【English Translation】 English version 'The senior monks (referring to monks with more experience) and Ācārya (Sanskrit Ācārya, meaning teacher) should be more humble and respectful.' Subduing arrogance. 'I and my fellow students and those practicing Brahmacharya (梵行者) should carefully guard our deportment, constantly think of following the practice, and should not go to places that are not in accordance with the precepts. We should make all those practicing Brahmacharya happy to see me.' When thinking in this way, arrogance is subdued. 'I have never had the opportunity to practice the Buddha's teachings, but now I have the opportunity to practice. Towards anger and harming sentient beings, I should think of forbearance.' When thinking in this way, arrogance is subdued. Good man! Having these ten things is called a Bodhisattva subduing arrogance. 《Bao Yun Jing》 Volume 5 Taisho Tripitaka Volume 16 No. 0658 《Bao Yun Jing》 《Bao Yun Jing》 Volume 6 Translated by Mandala Xian of Liang Funan Tripitaka 'Good man! A Bodhisattva also has ten dharmas called faith and respect. What are the ten? Deep roots of goodness, accumulated virtuous roots in the past, obtaining correct views without following the faith of others, not taking refuge in others, having a constant and upright mind without falsehood, having a sincere and upright heart without flattery and hypocrisy, having sharp faculties, wisdom, and complete merits, removing all obscurations and having a pure mind, constantly relying on good teachers and staying away from evil teachers, subduing arrogance, being able to receive profound and subtle dharmas well, and never inverting or misunderstanding the Tathagata's profound Dharma treasury of majestic virtue and freedom. Good man! Having these ten things is called a Bodhisattva who can have much faith and respect.' At that time, the Bodhisattva Sarvanivaranaviskambhin (除蓋障菩薩) said to the Buddha: 'World Honored One! I now wish to speak a little Dharma at the place of the Tathagata's great majestic virtue, so that I may hear it.' 'Good man! Listen carefully now, and I will speak to you about the important Dharma of the Tathagata, a small part of majestic virtue.' 'Excellent, World Honored One! I hope you will explain it for me.' The Buddha said: 'The Tathagata's great compassion equally gives happiness to all sentient beings. If compassion arises for one sentient being, then all sentient beings in the ten directions are also like that, pervading all realms of sentient beings and also filling the realm of empty space. No one can fully know the boundaries of the Tathagata's profound realm. 'The Tathagata has great compassion, not sharing with Sravakas (聲聞)
聞、辟支佛共。如來於一眾生起于悲心，乃至一切眾生亦復如是，為作利益。如來大悲無有邊際，非諸二乘所能究竟。
「善男子！如來說法不可窮盡，能於一時普為十方眾生說法，若一劫、百千萬億劫、無量阿僧祇劫作如是說，一切眾生無有能知如來說法邊際本末。
「假使無量眾生一時問難，而如來於一念中各隨其類一音能答，然如來辯才無有窮盡。
「如來有無量阿僧祇禪定三昧之所行處。善男子！假使一切眾生皆得十住，各各皆入無量三昧，于百千劫中各入異定，如是經無量劫猶不能盡知如來三昧境界。
「如來又作無量阿僧祇應身，令一切眾生應受化者，悉見如來皆現其前，於一念頃，一一色相皆生信解，各有差別。如來又復一時皆現其前，隨其所應而為說法，令諸眾生悉皆受行。
「善男子！如來天眼所見境界無量無邊，非肉眼所見。是天眼境界，如來於一念中悉皆見之，如觀掌中阿摩勒果。
「如來天耳所聞境界無量無邊，如上天眼，一切眾生、異類音聲，隨其大小於一念頃悉分別知。
「如來複有無量無邊無礙智慧，無與等者、不可為譬。一切眾生若心念所知，隨其根性種種差別，如來於一剎那頃悉分別知。隨彼眾生各各所念、各各所作、隨造善惡所得
【現代漢語翻譯】 現代漢語譯本 如聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）、辟支佛（Pratyekabuddha，不依師教，自身證悟的修行者）一樣。如來對一個眾生生起悲憫之心，乃至對一切眾生也是如此，為他們帶來利益。如來的大悲心沒有邊際，不是所有二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）所能完全理解的。
『善男子！如來說法是不可窮盡的，能於一時普遍地為十方眾生說法，即使經過一劫、百千萬億劫、無量阿僧祇劫（Asaṃkhya-kalpa，極長的時間單位）這樣說法，一切眾生也沒有誰能夠知道如來說法的邊際和本末。』
『假使有無量眾生同時提出疑問，而如來在一念之間能夠根據他們的類別，用不同的聲音來回答，然而如來的辯才也是沒有窮盡的。』
『如來有無量阿僧祇禪定三昧（Samādhi，禪定）所到達的境界。善男子！假使一切眾生都證得十住（Daśa-bhūmi，菩薩修行的十個階段），各自都進入無量的三昧，在百千劫中各自進入不同的禪定，這樣經過無量劫，仍然不能完全知曉如來的三昧境界。』
『如來又化作無量阿僧祇應身（Nirmāṇakāya，佛的化身），讓一切應該被教化的眾生，都看到如來顯現在他們面前，在一念之間，對如來的每一個色相（Rūpa，外形）都生起信心和理解，各有差別。如來又同時顯現在他們面前，根據他們各自的情況而為他們說法，使所有眾生都接受並修行。』
『善男子！如來的天眼（Divyacakṣus，超人的視覺能力）所見的境界無量無邊，不是肉眼所能見到的。這天眼的境界，如來在一念之間全部都能看到，就像觀看手中的阿摩勒果（Āmalaka，一種水果）一樣。』
『如來的天耳（Divyaśrotra，超人的聽覺能力）所聽到的境界無量無邊，就像上面的天眼一樣，一切眾生、不同種類的聲音，無論大小，在一念之間都能完全分辨知道。』
『如來還有無量無邊無礙的智慧，沒有誰能與如來相比，無法用比喻來形容。一切眾生用心念所知道的，根據他們的根性（Indriya，感官能力）的種種差別，如來在一剎那間都能完全分辨知道。根據那些眾生各自所想的、各自所做的、根據所造的善惡業所得的
【English Translation】 English version Like Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently without a teacher). The Tathāgata (如來, Thus Come One) generates compassion for one sentient being, and likewise for all sentient beings, bringing them benefit. The Tathāgata's great compassion is boundless, not fully comprehended by all of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle).
'Good man! The Tathāgata's Dharma-teaching is inexhaustible, able to universally teach the Dharma to sentient beings in the ten directions at one time. Even if speaking in this way for one kalpa (劫, eon), hundreds of thousands of millions of kalpas, immeasurable Asaṃkhya-kalpas (阿僧祇劫, countless eons), no sentient being can know the beginning and end of the Tathāgata's Dharma-teaching.'
'Suppose countless sentient beings simultaneously ask questions, and the Tathāgata, in one thought-moment, can answer each according to their kind with one sound, yet the Tathāgata's eloquence is inexhaustible.'
'The Tathāgata has immeasurable Asaṃkhya places of practice in dhyāna (禪定, meditation) and samādhi (三昧, concentration). Good man! Suppose all sentient beings attain the Ten Abodes (Daśa-bhūmi, the ten stages of a Bodhisattva's path), each entering immeasurable samādhis, entering different concentrations in hundreds of thousands of kalpas. Even after immeasurable kalpas, they still cannot fully know the Tathāgata's realm of samādhi.'
'The Tathāgata also creates immeasurable Asaṃkhya Nirmāṇakāyas (應身, transformation bodies), causing all sentient beings who should be transformed to see the Tathāgata appearing before them. In one thought-moment, each generates faith and understanding in each form, each with differences. The Tathāgata also appears before them all at once, teaching the Dharma according to their needs, causing all sentient beings to accept and practice it.'
'Good man! The realm seen by the Tathāgata's divine eye (Divyacakṣus, 天眼) is immeasurable and boundless, not seen by the physical eye. The Tathāgata sees all of this realm of the divine eye in one thought-moment, like observing an Āmalaka (阿摩勒果, a type of fruit) in the palm of the hand.'
'The realm heard by the Tathāgata's divine ear (Divyaśrotra, 天耳) is immeasurable and boundless, like the divine eye above. All sentient beings, different kinds of sounds, regardless of their size, are completely distinguished and known in one thought-moment.'
'The Tathāgata also has immeasurable and boundless unobstructed wisdom, with no equal, beyond comparison. All that sentient beings know through their thoughts, according to the various differences in their faculties (Indriya, 根性), the Tathāgata completely distinguishes and knows in one instant. According to what each of those sentient beings thinks, what each does, according to the good and evil karma they create, what they obtain'
業報，如來能以三達無礙智慧，于剎那頃悉分別知。
「善男子！如來常在禪定。何以故？如來終無忘念。如來諸根無有錯謬，如來斷一切結使，其心寂靜；若雜結使，其心散亂，離清凈法。如來已離一切業習，塵垢永盡，無漏、無為，於法自在，一切三昧三摩提無量境界，已度彼岸。
「如來常在三昧、常一威儀，乃至涅槃。
「如來於無量百千億劫修集所得，無有眾生能思惟分別知其量者。」
除蓋障菩薩白佛言：「世尊！如來不從阿僧祇劫積集功德耶？」
佛言：「不爾。何以故？善男子！菩薩不能思議如來境界。如來境界不可思量，但為淺近眾生，說三阿僧祇修集所得，菩薩而實發心以來不可計數。」
除蓋障菩薩白佛言：「世尊！若眾生久修善根、植諸業行、除去蓋障、多有信解、近於阿耨多羅三藐三菩提、得聞如來無量威德，聞是法已歡喜信樂，況復受持、讀誦、書寫、供養、為人廣說？如是之人不久亦當得大威德，堪任法器。」
佛言：「如汝所說，如是如是。如此眾生為佛所護，久種善根、親近諸佛，聞佛有大威德，善男子、善女人而於其中不生疑惑。善男子、善女人心不錯亂，不錯亂故，思惟如來有大威德，深生殷重信樂之心，七日七夜著鮮凈衣恭敬
【現代漢語翻譯】 現代漢語譯本 業報，如來能夠以三達（宿命通、天眼通、漏盡通）無礙的智慧，在極短的時間內完全分別知曉。
『善男子！如來常在禪定之中。為什麼呢？因為如來始終沒有忘失正念。如來的諸根沒有錯謬，如來斷除了一切煩惱結縛，內心寂靜；如果夾雜著煩惱結縛，內心就會散亂，遠離清凈之法。如來已經遠離一切業的習氣，塵垢永遠滅盡，無漏、無為，於法自在，一切三昧（禪定）三摩提（正定）無量的境界，已經度過彼岸。』
『如來常在三昧之中，常保持一種威儀，乃至涅槃。』
『如來於無量百千億劫修集所得的功德，沒有眾生能夠思惟分別知曉其數量。』
除蓋障菩薩（一位菩薩的名稱）對佛說：『世尊！如來不是從阿僧祇劫（極長的時間單位）積集功德而來的嗎？』
佛說：『不是這樣的。為什麼呢？善男子！菩薩不能思議如來的境界。如來的境界不可思量，只是爲了淺近的眾生，才說三個阿僧祇劫修集所得，菩薩真正發心以來的時間是不可計數的。』
除蓋障菩薩對佛說：『世尊！如果眾生長久修習善根、種植各種善業，除去各種蓋障，多有信心和理解，接近於阿耨多羅三藐三菩提（無上正等正覺），聽聞如來無量的威德，聽聞這些法后歡喜信樂，更何況是受持、讀誦、書寫、供養、為他人廣泛解說？這樣的人不久也將獲得大威德，堪為法器。』
佛說：『如你所說，是這樣的，是這樣的。這樣的眾生為佛所護佑，長久種植善根、親近諸佛，聽聞佛有大威德，善男子、善女人對於其中不生疑惑。善男子、善女人心不迷惑錯亂，因為不迷惑錯亂的緣故，思惟如來有大威德，深深地生起殷重信樂之心，七日七夜穿著鮮艷乾淨的衣服恭敬』
【English Translation】 English version Karmic retribution, the Tathagata (如來, 'Thus Come One') is able to fully and distinctly know in an instant with the unobstructed wisdom of the Three Vidyas (三達,宿命通、天眼通、漏盡通 - divine eye, divine ear, and the extinction of outflows).
'Good man! The Tathagata is always in meditative concentration. Why? Because the Tathagata never forgets mindfulness. The Tathagata's faculties are without error, the Tathagata has severed all bonds of affliction, his mind is tranquil; if mixed with afflictions, his mind will be scattered, far from pure Dharma. The Tathagata has already departed from all karmic habits, the dust and defilements are forever exhausted, unconditioned, uncreated, free in the Dharma, all Samadhis (三昧, meditative absorption) and Samapattis (三摩提, perfect concentration) of immeasurable realms, have crossed to the other shore.'
'The Tathagata is always in Samadhi, always maintains one posture of dignity, even until Nirvana.'
'The merits and virtues that the Tathagata has cultivated and attained over countless hundreds of thousands of millions of kalpas (劫, eons) – no sentient being can contemplate, discern, or know their measure.'
The Bodhisattva Who Removes All Obstacles (除蓋障菩薩, a Bodhisattva's name) said to the Buddha, 'World Honored One! Did the Tathagata not accumulate merit over asamkhyeya kalpas (阿僧祇劫, incalculable eons)?'
The Buddha said, 'It is not so. Why? Good man! Bodhisattvas cannot fathom the realm of the Tathagata. The realm of the Tathagata is immeasurable, but for the sake of shallow beings, it is said that it is accumulated over three asamkhyeya kalpas; the time since a Bodhisattva truly generated the aspiration is incalculable.'
The Bodhisattva Who Removes All Obstacles said to the Buddha, 'World Honored One! If sentient beings cultivate good roots for a long time, plant various karmic actions, remove all obstacles, have much faith and understanding, are close to Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and hear of the immeasurable majestic virtue of the Tathagata, and after hearing these teachings, rejoice and believe, how much more so if they receive, uphold, recite, write, make offerings, and widely explain them to others? Such a person will soon attain great majestic virtue and be worthy as a vessel of the Dharma.'
The Buddha said, 'As you say, so it is, so it is. Such sentient beings are protected by the Buddhas, have planted good roots for a long time, have been close to the Buddhas, and upon hearing that the Buddha has great majestic virtue, good men and good women do not generate doubt within themselves. Good men and good women's minds are not confused or disordered, and because they are not confused or disordered, they contemplate the Tathagata's great majestic virtue, deeply generating earnest faith and joy, wearing fresh and clean clothes for seven days and seven nights with reverence.'
供養，專念如來大功德寶，心不移易必得見佛；若不滿七日，乃至一日一夜，命終之時亦得見佛。」
除蓋障菩薩白佛言：「世尊！頗有眾生於如來所說不信受者？」
佛即答言：「善男子！有。或有眾生聞佛所說不肯信受，深生惱害，于說法者生惡知識想，以是因緣，身壞命終墮于地獄。善男子！若聞如來有大威德，生世尊想、生大師想，如此之人已於前世得聞如來無量功德，以是因緣今復續聞。即自思惟：『我等先身必曾從佛聞如此法。』」
爾時，如來即出廣長舌相自覆其面，其舌廣長逾于髮際乃至覆頭，覆頭已復覆其身，覆身已覆師子座，又覆菩薩、聲聞、緣覺、護世四天王、梵天、帝釋，遍覆一切無量大眾。佛還攝舌相告諸大眾：「善男子等！如是舌相無虛妄耶。善男子！若信是事，長夜安隱，得諸利樂。」
說是語時，八萬四千眾生得無生法忍，無量眾生遠塵離垢得法眼凈，無量眾生未發菩提心者皆發阿耨多羅三藐三菩提心。
佛復告除蓋障菩薩言：「善男子！菩薩復有十法名滿世間善。何等為十？雖說於色，而於實諦不見有相，亦不著色相；受、想、行、識亦復如是。雖說于地，而於實諦不見有相，亦不著地相；水、火、風、空識亦復如是。雖說于眼，而於實諦不見有
【現代漢語翻譯】 現代漢語譯本：供養，專心憶念如來大功德寶，心不改變就能見到佛；即使不滿七日，乃至一日一夜，臨命終時也能見到佛。
除蓋障菩薩（Sarvanivaranaviskambhin，意為「清除一切障礙的菩薩」）問佛說：『世尊！有沒有眾生對於如來說法不相信接受的？』
佛回答說：『善男子！有。或許有眾生聽聞佛所說不肯相信接受，深深地產生惱害，對於說法的人產生惡知識的想法，因為這個因緣，身壞命終墮入地獄。善男子！如果聽聞如來有大威德，產生世尊的想法、產生大師的想法，這樣的人已經在前世聽聞如來無量的功德，因為這個因緣今生再次聽聞。就自己思惟：『我們前世必定曾經從佛那裡聽聞過這樣的法。』
這時，如來就伸出廣長舌相覆蓋自己的面部，他的舌頭廣長超過髮際甚至覆蓋頭部，覆蓋頭部后又覆蓋他的身體，覆蓋身體后覆蓋師子座（Simhasana，佛的座位），又覆蓋菩薩（Bodhisattva）、聲聞（Sravaka，聽聞佛法而證悟的弟子）、緣覺（Pratyekabuddha，靠自己覺悟的修行者）、護世四天王（Lokapala，守護世界的四大天王）、梵天（Brahma，色界天的天主）、帝釋（Indra，忉利天天主），遍覆一切無量的大眾。佛收回舌相告訴大眾：『善男子等！這樣的舌相沒有虛妄嗎？善男子！如果相信這件事，長夜安穩，得到各種利益和快樂。』
說這些話的時候，八萬四千眾生得到無生法忍（anutpattika-dharma-ksanti，對不生不滅之法的證悟），無量眾生遠離塵垢得到法眼凈（dharma-caksu-visuddhi，清凈的法眼），無量眾生沒有發起菩提心（bodhicitta，覺悟之心）的都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。
佛又告訴除蓋障菩薩說：『善男子！菩薩還有十法名為滿世間善。哪十種呢？雖然說色（rupa，物質），但在實諦中不見有相，也不執著色相；受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也是這樣。雖然說地（prthivi，地大），但在實諦中不見有相，也不執著地相；水（ap，水大）、火（tejas，火大）、風（vayu，風大）、空（akasa，空大）、識也是這樣。雖然說眼（caksu，眼根），但在實諦中不見有
【English Translation】 English version: 'Offering, focusing the mind on the Tathagata's (如來，another name for Buddha) great treasure of merit, with unwavering mind, one will surely see the Buddha; even if it is less than seven days, even one day and one night, at the time of death, one will also see the Buddha.'
Sarvanivaranaviskambhin Bodhisattva (除蓋障菩薩，the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! Are there any beings who do not believe and accept what the Tathagata has said?'
The Buddha replied: 'Good man! There are. Perhaps there are beings who, upon hearing what the Buddha has said, refuse to believe and accept it, deeply generating annoyance and harm, and developing the thought of evil knowledge towards the speaker of the Dharma. Because of this cause, when their body breaks and their life ends, they fall into hell. Good man! If they hear that the Tathagata has great power and virtue, and generate the thought of the World Honored One, the thought of the Great Teacher, such people have already heard the immeasurable merits of the Tathagata in previous lives, and because of this cause, they now hear it again. They immediately think to themselves: 'In our previous lives, we must have heard such Dharma from the Buddha.'
At that time, the Tathagata extended his broad and long tongue to cover his face. His tongue was so broad and long that it exceeded his hairline and even covered his head. After covering his head, it covered his body, and after covering his body, it covered the lion throne (師子座，Simhasana, the Buddha's seat), and also covered the Bodhisattvas (菩薩，Bodhisattva), Sravakas (聲聞，Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (緣覺，Pratyekabuddha, those who attain enlightenment on their own), the Four Heavenly Kings who protect the world (護世四天王，Lokapala, the four guardian kings of the world), Brahma (梵天，Brahma, the lord of the Form Realm), Indra (帝釋，Indra, the lord of the Trayastrimsa Heaven), covering all the immeasurable multitude. The Buddha retracted his tongue and said to the multitude: 'Good men! Is this tongue appearance without falsehood? Good men! If you believe in this matter, you will have peace and security in the long night, and obtain all kinds of benefits and happiness.'
When these words were spoken, eighty-four thousand beings attained the forbearance of non-origination of dharmas (無生法忍，anutpattika-dharma-ksanti, realization of the non-arising and non-ceasing of phenomena), immeasurable beings were freed from dust and defilement and obtained the purity of the Dharma eye (法眼凈，dharma-caksu-visuddhi, pure Dharma eye), and immeasurable beings who had not yet generated the Bodhi mind (菩提心，bodhicitta, the mind of enlightenment) all generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心，anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment).
The Buddha further said to Sarvanivaranaviskambhin Bodhisattva: 'Good man! Bodhisattvas also have ten dharmas called 'filling the world with goodness.' What are the ten? Although they speak of form (色，rupa, matter), in the ultimate truth, they do not see any characteristics, nor are they attached to the characteristics of form; the same is true for sensation (受，vedana, feeling), conception (想，samjna, perception), volition (行，samskara, mental formations), and consciousness (識，vijnana, consciousness). Although they speak of earth (地，prthivi, earth element), in the ultimate truth, they do not see any characteristics, nor are they attached to the characteristics of earth; the same is true for water (水，ap, water element), fire (火，tejas, fire element), wind (風，vayu, wind element), space (空，akasa, space element), and consciousness. Although they speak of the eye (眼，caksu, the eye sense), in the ultimate truth, they do not see any
相，亦不著眼相；雖說鼻、舌、身、意法，而於實諦不見有相，亦不著意法等相。雖說有我，而於實諦不見有相，亦不著我相；眾生壽者、命者、丈夫人，而於實諦不見有相，亦不取著。但世諦假施設有，第一義諦則不可得，亦不取著；世諦假施設有，第一義諦無有體相，亦不取著。世流佈中而有佛法差別，若於實諦亦無佛法善惡之相；但世諦中而有菩提，第一義諦則無菩提，亦無取著。善男子！假施設法名為世諦，終不說世諦為第一義諦。善男子！菩薩摩訶薩善於世諦，不名為善於第一義諦。善男子！具此十事是名菩薩滿世間善。
「善男子！菩薩復有十法名為善說第一義諦。何等為十？成就無生法忍、成就滅法、成就不壞法、非造作法、是究竟法、非處所法、無言語法、無調戲法、是寂滅法、是賢聖法。何以故？善男子！第一義諦不生、不滅，非壞、非所作，亦非盡，非文字，亦非調戲所得。善男子！第一義諦非言語道，法相寂滅，賢聖之所證覺。善男子！第一義諦非壞敗相，諸佛出世及不出世，法相常爾。以是因緣故，菩薩剃除鬚髮、信家非家、出家學道、正信出家、身服袈裟、著壞色衣，精勤修道如救頭然，舍諸虛妄，志求實法。善男子！若無實法則虛出家，諸佛如來亦虛出世，以是因緣，有真實法。
【現代漢語翻譯】 現代漢語譯本 對於『相』（lakshana，事物的外在特徵），既不執著于眼相，雖然談論鼻、舌、身、意、法，但在真實的道理中，看不到任何『相』，也不執著于意法等『相』。雖然說有『我』（atman，自我），但在真實的道理中，看不到任何『相』，也不執著于『我相』；眾生（sattva，有情）、壽者（jiva，壽命存在者）、命者（prana，生命力存在者）、丈夫人（purusha，補特伽羅），但在真實的道理中，看不到任何『相』，也不執著于這些概念。只是在世俗諦（samvriti-satya，相對真理）的假名安立中存在，在第一義諦（paramartha-satya，勝義諦）中則不可得，也不執著於它；世俗諦的假名安立存在，第一義諦則沒有實體和『相』，也不執著於它。在世間流佈中存在佛法（Buddha-dharma，佛陀的教法）的差別，但在真實的道理中，也沒有佛法善惡的『相』；只是在世俗諦中存在菩提（bodhi，覺悟），在第一義諦中則沒有菩提，也沒有執著。善男子！假名安立的法稱為世俗諦，終究不能說世俗諦就是第一義諦。善男子！菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）善於世俗諦，不能稱為善於第一義諦。善男子！具備這十種特質，就稱為菩薩圓滿了世間善。
『善男子！菩薩又有十種法，稱為善於宣說第一義諦。哪十種呢？成就無生法忍（anutpattika-dharma-kshanti，對諸法不生不滅的領悟）、成就滅法、成就不壞法、非造作法、是究竟法、非處所法、無言語法、無調戲法、是寂滅法、是賢聖法。為什麼呢？善男子！第一義諦不生、不滅，不是壞的、不是被造作的，也不是窮盡的，不是文字，也不是戲論所能得到的。善男子！第一義諦不是言語的道路，法相寂滅，是賢聖所證悟的。善男子！第一義諦不是壞敗的『相』，諸佛出世和不出世，法相都是如此。因為這個緣故，菩薩剃除鬚髮、相信在家不是究竟的歸宿、出家學道、以正信出家、身穿袈裟（kasaya，僧侶的法衣）、穿著壞色衣，精勤修道如同救頭燃，捨棄各種虛妄，立志尋求真實的法。善男子！如果沒有真實的法，那麼出家就是虛假的，諸佛如來（tathagata，如來）的出世也是虛假的，因為這個緣故，有真實的法。
【English Translation】 English version Regarding 『lakshana』 (characteristics, external features of things), one does not cling to the eye-characteristic; although speaking of nose, tongue, body, mind, and dharma, in the true reality, one does not see any characteristic, nor does one cling to the characteristics of mind and dharma. Although saying there is 『atman』 (self), in the true reality, one does not see any characteristic, nor does one cling to the self-characteristic; sentient beings (sattva), life-span possessors (jiva), life-force possessors (prana), and individuals (purusha), in the true reality, one does not see any characteristic, nor does one cling to these concepts. It exists only in the provisional establishment of conventional truth (samvriti-satya), but in the ultimate truth (paramartha-satya) it is unattainable, nor does one cling to it; the provisional establishment of conventional truth exists, but the ultimate truth has no substance or characteristic, nor does one cling to it. In the worldly flow, there are differences in the Buddha-dharma (teachings of the Buddha), but in the true reality, there are no characteristics of good or evil in the Buddha-dharma; only in conventional truth does bodhi (enlightenment) exist, but in the ultimate truth there is no bodhi, nor is there clinging. Good man! The provisionally established dharma is called conventional truth, and ultimately one cannot say that conventional truth is the ultimate truth. Good man! A Bodhisattva-Mahasattva (great bodhisattva) is skilled in conventional truth, but cannot be called skilled in ultimate truth. Good man! Possessing these ten qualities is called a Bodhisattva fulfilling worldly goodness.
『Good man! A Bodhisattva also has ten dharmas, called skilled in explaining the ultimate truth. What are the ten? Accomplishing the forbearance of non-origination of dharmas (anutpattika-dharma-kshanti, realization of the non-arising and non-ceasing of all dharmas), accomplishing the cessation of dharmas, accomplishing the non-destruction of dharmas, being non-fabricated dharmas, being ultimate dharmas, being non-locational dharmas, being non-verbal dharmas, being non-playful dharmas, being tranquil dharmas, being noble dharmas. Why? Good man! The ultimate truth does not arise, does not cease, is not destroyed, is not fabricated, is not exhausted, is not words, and cannot be obtained through playfulness. Good man! The ultimate truth is not the path of language, the characteristics of dharmas are tranquil, and it is what the noble ones realize. Good man! The ultimate truth is not a characteristic of decay, whether the Buddhas appear in the world or do not appear, the characteristics of dharmas are always thus. Because of this reason, the Bodhisattva shaves his head and beard, believes that household life is not the ultimate refuge, leaves home to study the Way, leaves home with right faith, wears the kasaya (robe of a monk), wears worn-out colored clothes, diligently cultivates the Way as if saving his head from burning, abandons all falsehoods, and aspires to seek the true dharma. Good man! If there is no true dharma, then leaving home is false, and the appearance of the Tathagatas (Thus Come Ones) in the world is also false, because of this reason, there is true dharma.
善男子！具此十事是名菩薩善解第一義諦。
「善男子！菩薩復有十法名為善知十二因緣。何等為十？善知體相空、善知剎那法、善知不堅法、善知如影、如水中月、如呼聲響、善知法如幻、善知法如電、善知法如焰、如因緣生法。此悉是空，一剎那頃不堅法，如是，乃至因緣生法，此法生亦見生、住亦見住、異壞亦見異壞。菩薩如是思惟：『以何因緣生？以何因緣滅？』菩薩復更思惟：『因無明故，能生諸法；無明力故，諸法得出。一切諸法，無明為導；一切諸法，依止無明。依無明故，能生於行；依行故，生識；識因緣生名色、名色因緣生六入、六入因緣生觸、觸因緣生受；受因緣故，凡愚眾生於受少分便起染愛；愛因緣生取、取因緣生有、有因緣生生、生因緣有老死；丈夫人老死，死因緣憂、悲、苦、惱眾苦聚集，以是因緣生大苦陰。』以深智慧慇勤方便，當斷無明、拔無明根，滅于無明，無明相應法一切盡滅。譬如命根盡時，諸根都盡；無明盡時，依無明法一切悉盡。無明滅故，諸煩惱滅；煩惱滅故，生死因皆滅；生死滅故，近於涅槃。善男子！具此十事是名菩薩善知十二因緣。
「善男子！菩薩復有十法名善知我。何等為十？菩薩作如是觀察：『我生誰家？為是婆羅門家？為是剎利家？為是長
【現代漢語翻譯】 善男子！具備這十種條件，就叫做菩薩善於理解第一義諦（paramārtha-satya，最高的真理）。
『善男子！菩薩又有十種方法，叫做善於瞭解十二因緣（dvādaśāṅga-pratītyasamutpāda，十二個環節的相互依存的鏈條）。哪十種呢？善於瞭解體性是空（śūnyatā，空性），善於瞭解剎那法（kṣaṇika-dharma，瞬間變化的法），善於瞭解不堅固法（adhruva-dharma，不穩定的法），善於瞭解諸法如影像、如水中月、如呼聲的迴響，善於了解法如幻術（māyā，幻象），善於了解法如閃電，善於了解法如火焰，如因緣所生的法。這些都為空，一剎那間是不堅固的法，像這樣，乃至因緣所生的法，此法生起也見到生起，安住也見到安住，變異壞滅也見到變異壞滅。菩薩這樣思維：『以什麼因緣而生？以什麼因緣而滅？』菩薩又進一步思維：『因為無明（avidyā，無知）的緣故，能夠生出諸法；無明的力量，諸法才得以顯現。一切諸法，以無明為引導；一切諸法，依止於無明。依無明故，能夠生出行（saṃskāra，業行）；依行故，生識（vijñāna，意識）；識因緣生名色（nāmarūpa，名與色，精神與物質）；名色因緣生六入（ṣaḍāyatana，六根）；六入因緣生觸（sparśa，感覺）；觸因緣生受（vedanā，感受）；受因緣的緣故，凡夫愚昧的眾生對於感受的少許部分便生起染愛（rāga，貪愛）；愛因緣生取（upādāna，執取）；取因緣生有（bhava，存在）；有因緣生生（jāti，出生）；生因緣有老死（jarā-maraṇa，衰老和死亡）；丈夫人老死，死因緣產生憂愁、悲傷、痛苦、煩惱，眾多的苦聚集，因為這些因緣產生巨大的苦陰（duḥkha-skandha，苦蘊）。』以深刻的智慧和慇勤的方便，應當斷除無明、拔除無明的根本，滅除無明，與無明相應的法全部滅盡。譬如命根斷絕時，諸根都斷絕；無明斷絕時，依無明的法一切都斷絕。無明滅除的緣故，諸煩惱（kleśa，煩惱）滅除；煩惱滅除的緣故，生死的因都滅除；生死滅除的緣故，接近於涅槃（nirvāṇa，寂滅）。善男子！具備這十種條件，就叫做菩薩善於瞭解十二因緣。
『善男子！菩薩又有十種方法，叫做善於瞭解我（ātman，自我）。哪十種呢？菩薩作這樣的觀察：『我生於誰家？是婆羅門（brāhmaṇa，祭司）家？是剎帝利（kṣatriya，武士）家？是長
【English Translation】 『Good man! Possessing these ten qualities is called a Bodhisattva being skilled in understanding the ultimate truth (paramārtha-satya).』
『Good man! A Bodhisattva further has ten qualities called being skilled in knowing the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda). What are the ten? Being skilled in knowing that substance and characteristics are empty (śūnyatā), being skilled in knowing the momentary nature of dharmas (kṣaṇika-dharma), being skilled in knowing the impermanent nature of dharmas (adhruva-dharma), being skilled in knowing that dharmas are like shadows, like the moon in water, like the echo of a sound, being skilled in knowing that dharmas are like illusions (māyā), being skilled in knowing that dharmas are like lightning, being skilled in knowing that dharmas are like flames, like dharmas arising from conditions. All these are empty, in a single moment they are impermanent dharmas, like this, even dharmas arising from conditions, the arising of this dharma is also seen as arising, abiding is also seen as abiding, change and decay are also seen as change and decay. The Bodhisattva thinks like this: 『By what conditions does it arise? By what conditions does it cease?』 The Bodhisattva further thinks: 『Because of ignorance (avidyā), it is able to produce all dharmas; by the power of ignorance, all dharmas are able to appear. All dharmas are guided by ignorance; all dharmas rely on ignorance. Relying on ignorance, it is able to produce actions (saṃskāra); relying on actions, consciousness (vijñāna) arises; consciousness conditions name and form (nāmarūpa); name and form condition the six sense bases (ṣaḍāyatana); the six sense bases condition contact (sparśa); contact conditions feeling (vedanā); because of feeling, foolish beings develop attachment and love (rāga) for a small part of feeling; love conditions grasping (upādāna); grasping conditions existence (bhava); existence conditions birth (jāti); birth conditions old age and death (jarā-maraṇa); when a person grows old and dies, death conditions sorrow, grief, suffering, and distress, the accumulation of many sufferings, because of these conditions a great mass of suffering (duḥkha-skandha) arises.』 With profound wisdom and diligent effort, one should cut off ignorance, uproot the root of ignorance, extinguish ignorance, and all dharmas corresponding to ignorance will be completely extinguished. For example, when the root of life is exhausted, all the senses are exhausted; when ignorance is exhausted, all dharmas relying on ignorance are exhausted. Because ignorance is extinguished, all afflictions (kleśa) are extinguished; because afflictions are extinguished, the causes of birth and death are all extinguished; because birth and death are extinguished, one approaches nirvāṇa (nirvāṇa). Good man! Possessing these ten qualities is called a Bodhisattva being skilled in knowing the twelve links of dependent origination.
『Good man! A Bodhisattva further has ten qualities called being skilled in knowing the self (ātman). What are the ten? The Bodhisattva makes this observation: 『In whose family was I born? Was it in a Brahmin (brāhmaṇa) family? Was it in a Kshatriya (kṣatriya) family? Was it in a
者家？為是下賤家？』菩薩雖生上族家而無憍慢想。若生下賤處而作是念：『我本曾作不善諸業，以惡業故，今生下賤家。』以是因緣多修厭惡，多修厭惡故欲得出家。
「既出家已作是思惟：『我為何事而求出家？夫出家法為自度脫亦度于彼，以是因緣，不應懈怠而自懶墮。』
「作是思惟：『我今出家當何不善？若有少惡速疾除斷，于諸善法深起愛樂、歡喜無厭，所未斷惡方便令斷。』如是復更觀察：『我等出家，云何增廣善法？善法增已，當倍愛樂、深心歡喜；善法未增當令增廣。我今依怙師僧增廣善法，以是因緣于和上所——若持戒、若破戒，若多聞、若少聞，若聰明、若無智——悉皆恭敬生世尊想。于諸世尊恭敬供養，信樂歡喜；于和上所亦復如是，于阿阇梨復生恭敬。我依阿阇梨故，善法增廣，菩提法分未滿足者當令使滿、諸結未斷者當令使斷。』于阿阇梨復生和上想，供養如前，愛樂歡喜，增長右法、損減左法。如是，左法不令增長。
「復更觀察：『誰是我世尊？一切種智是我世尊；能一切覺、能一切說、救濟世間、憐愍眾生、具大悲心、是大福田，是我世尊、天人之師。』以是因緣、以是相貌，應生信敬，愛樂歡喜。
「又復思惟：『我得大利，遇佛、世尊、如來制戒，
【現代漢語翻譯】 現代漢語譯本：『賤民之家？』這是什麼『家』？菩薩即使出生於高貴的家族，也不會有驕慢的想法。如果生於卑賤的處所，就會這樣想：『我過去曾造作種種不善的惡業，因為這些惡業的緣故，現在才生於卑賤的家族。』因為這個因緣，菩薩會多多修習厭離之心，因為多多修習厭離之心的緣故，就想要出家。
『既然已經出家，就應當這樣思惟：『我爲了什麼事情而出家呢？出家之法是爲了自我解脫，也爲了度脫他人，因為這個因緣，不應該懈怠而自我懶惰。』
『應當這樣思惟：『我現在出家，應當斷除什麼不善之法呢？如果有什麼微小的惡行，要迅速地斷除，對於各種善法，要深深地生起愛樂之心，歡喜而沒有厭倦，對於尚未斷除的惡行，要方便地使之斷除。』像這樣，又進一步觀察：『我們出家，要如何增廣善法呢？善法增長之後，應當加倍地愛樂，內心深切地歡喜；善法尚未增長，應當使之增長。我現在依靠師父和僧眾來增廣善法，因為這個因緣，對於和尚（Upadhyaya）——無論是持戒的、還是破戒的，無論是多聞的、還是少聞的，無論是聰明的、還是沒有智慧的——都要恭敬地生起視同世尊的想法。對於諸位世尊，要恭敬供養，信樂歡喜；對於和尚也要這樣，對於阿阇梨（Acarya）也要生起恭敬之心。我依靠阿阇梨的緣故，善法得以增廣，菩提之法的組成部分尚未滿足的，應當使之滿足，各種煩惱尚未斷除的，應當使之斷除。』對於阿阇梨，要生起視同和尚的想法，供養如前，愛樂歡喜，增長右法（善法），損減左法（惡法）。像這樣，不讓左法增長。
『又進一步觀察：『誰是我的世尊呢？一切種智（sarva-jnatva，對一切事物和道理的智慧）是我的世尊；能夠完全覺悟、能夠完全宣說、救濟世間、憐憫眾生、具有廣大的悲心、是廣大的福田，是我的世尊、天人之師。』因為這個因緣、因為這些相貌，應當生起信敬之心，愛樂歡喜。
『又思惟：『我得到了巨大的利益，遇到了佛、世尊、如來所制定的戒律，
【English Translation】 English version: 『A low-caste family?』 What kind of 『family』 is this? Even if a Bodhisattva is born into a high-caste family, they will not have arrogant thoughts. If born in a low place, they will think: 『In the past, I committed various unwholesome deeds, and because of these evil deeds, I am now born into a low-caste family.』 Because of this cause, the Bodhisattva will cultivate revulsion, and because of cultivating revulsion, they will want to renounce the world.
『Having renounced the world, one should think: 『For what reason did I renounce the world? The Dharma of renunciation is for self-liberation and also for the liberation of others. Because of this reason, one should not be lazy and indolent.』
『One should think: 『Now that I have renounced the world, what unwholesome things should I abandon? If there is any small evil, I should quickly cut it off. Towards all wholesome Dharmas, I should deeply generate love, joy, and be without weariness. For those unwholesome things that have not yet been cut off, I should expediently cause them to be cut off.』 Like this, one should further observe: 『How should we, having renounced the world, increase wholesome Dharmas? After wholesome Dharmas have increased, we should doubly love them and be deeply joyful in our hearts. If wholesome Dharmas have not yet increased, we should cause them to increase. Now I rely on my teacher and the Sangha to increase wholesome Dharmas. Because of this reason, towards the Upadhyaya (preceptor) – whether they uphold the precepts or break them, whether they are learned or unlearned, whether they are intelligent or unintelligent – I should respectfully generate the thought of them as the World-Honored One. Towards all the World-Honored Ones, I should respectfully make offerings, believing, rejoicing, and being joyful. I should do the same towards the Upadhyaya, and I should also generate respect towards the Acarya (teacher). Because I rely on the Acarya, wholesome Dharmas increase. Those aspects of the Dharma of Bodhi that have not yet been fulfilled, I should cause to be fulfilled. Those fetters that have not yet been cut off, I should cause to be cut off.』 Towards the Acarya, I should generate the thought of them as the Upadhyaya, making offerings as before, loving, rejoicing, and being joyful, increasing the right Dharma (wholesome Dharma) and decreasing the left Dharma (unwholesome Dharma). In this way, I will not allow the left Dharma to increase.
『Again, one should observe: 『Who is my World-Honored One? Sarva-jnatva (all-knowing wisdom) is my World-Honored One; able to fully awaken, able to fully proclaim, saving the world, having compassion for sentient beings, possessing great compassion, being a great field of merit, is my World-Honored One, the teacher of gods and humans.』 Because of this reason, because of these characteristics, one should generate faith and respect, love, and joy.
『Again, I think: 『I have obtained great benefit, encountering the precepts established by the Buddha, the World-Honored One, the Tathagata,
我今寧捨身命終不毀犯如來制戒。』是名善受佛教。
「『我今當應從誰受供？如我今者，當從剎利、婆羅門、聚落、城邑受彼供施，令彼果報尊貴富樂。我亦不應虛受人供，如是剎利、婆羅門、聚落、城邑皆作何想？我今思惟有何功德而施飲食？剎利、婆羅門、聚落、城邑當念我是沙門、作福田想，我今應當具滿沙門所行之道、比丘功德、沙門功德，福田凈業宜稱其名。』
「『我今處生死中當自拔出，我今已得出家善利、我今初得無上大利、我得出家即是無上大利、我今能稱出家之法亦是無上大利，我今當勤精進，遠離懈怠，亦疾速出生死災患。』善男子！菩薩出家常應執念如是思惟。
「善男子！具此十事是名菩薩善知於我。
「善男子！菩薩復有十法名善知世法。何等為十？于自高人起卑賤想、于憍慢人起恭敬想、于諂曲人起質直想、于妄語人起真實想、于憎惡人起愛樂想、于剛強人起柔軟想、于不忍人起忍辱想、于瞋忿人起慈心想、于苦惱人起悲心想、于多貪人起施與想。善男子！具此十事是名菩薩善知世法。
「善男子！菩薩復有十法名能生凈佛國土。何等為十？持戒清凈無闕戒無嫌戒、於一切眾生心常平等、同其事業具諸功德、遠離名聞讚歎利養、不染八法深信不疑、
【現代漢語翻譯】 現代漢語譯本：『我現在寧願捨棄生命，也終究不會違犯如來制定的戒律。』這叫做善於接受佛教的教誨。 『我現在應當接受誰的供養呢？像我如今這樣，應當接受剎利（Kshatriya，印度教種姓制度中的第二等級，即武士階層）、婆羅門（Brahmana，印度教種姓制度中的第一等級，即祭司階層）、聚落、城邑的供養佈施，使他們得到尊貴富樂的果報。我也不應該白白接受別人的供養，那麼這些剎利、婆羅門、聚落、城邑會怎麼想呢？我現在思考有什麼功德可以接受飲食供養？剎利、婆羅門、聚落、城邑應當念我是沙門（Śrāmaṇa，指佛教中的出家修行者）、是他們的福田，我如今應當圓滿沙門所修行的道路、比丘（Bhikṣu，佛教中的出家男眾）的功德、沙門的功德，福田的清凈事業應當與我的名號相稱。』 『我現在身處生死輪迴之中，應當自己拔脫出來，我現在已經得到出家的利益、我現在初次得到無上的利益、我得出家就是無上的利益、我現在能夠稱揚出家之法也是無上的利益，我現在應當勤奮精進，遠離懈怠，也迅速地脫離生死災患。』善男子！菩薩出家應當常常執持這樣的思惟。 『善男子！具備這十種事，就叫做菩薩善於瞭解我（指佛陀）。』 『善男子！菩薩又有十種法，叫做善於瞭解世間法。哪十種呢？對於地位高的人，生起卑賤的想法；對於驕慢的人，生起恭敬的想法；對於諂媚虛偽的人，生起正直的想法；對於說謊的人，生起真實的想法；對於憎恨厭惡的人，生起喜愛快樂的想法；對於剛強的人，生起柔軟的想法；對於不能忍耐的人，生起忍辱的想法；對於嗔怒忿恨的人，生起慈悲的想法；對於痛苦煩惱的人，生起悲憫的想法；對於貪婪的人，生起佈施的想法。善男子！具備這十種事，就叫做菩薩善於瞭解世間法。』 『善男子！菩薩又有十種法，叫做能夠產生清凈的佛國土。哪十種呢？持戒清凈，沒有毀壞的戒律，沒有可嫌疑的戒律，對於一切眾生，內心常常平等，與他們從事相同的事業，具備各種功德，遠離名聲讚歎利益供養，不被八法所污染，深深地相信而不懷疑，
【English Translation】 English version: 『I would rather give up my life than violate the precepts established by the Tathagata (如來，Tathāgata, meaning 'one who has thus gone' or 'one who has thus come').』 This is called well receiving the Buddha's teachings. 『From whom should I receive offerings now? As I am now, I should receive offerings from Kshatriyas (剎利，Kshatriya, the warrior class in the Hindu caste system), Brahmanas (婆羅門，Brahmana, the priestly class in the Hindu caste system), villages, and cities, so that they may receive noble and joyful rewards. I should not receive offerings in vain. What would these Kshatriyas, Brahmanas, villages, and cities think? What merit do I contemplate that I can receive food offerings? Kshatriyas, Brahmanas, villages, and cities should think of me as a Sramana (沙門，Śrāmaṇa, a wandering ascetic) and a field of merit. I should now fulfill the path of practice of a Sramana, the merits of a Bhikshu (比丘，Bhikṣu, a Buddhist monk), and the merits of a Sramana. The pure karma of the field of merit should be worthy of its name.』 『Now that I am in the midst of birth and death, I should liberate myself. Now I have obtained the benefit of leaving home, now I have obtained the supreme benefit for the first time, my leaving home is the supreme benefit, and my ability to praise the Dharma of leaving home is also the supreme benefit. Now I should be diligent and energetic, stay away from laziness, and quickly escape the suffering of birth and death.』 Good man! A Bodhisattva should always hold such thoughts when leaving home. 『Good man! Possessing these ten things is called a Bodhisattva who knows me (referring to the Buddha) well.』 『Good man! A Bodhisattva also has ten Dharmas called knowing the worldly Dharmas well. What are the ten? To have humble thoughts towards those who are superior, to have respectful thoughts towards the arrogant, to have honest thoughts towards the flattering, to have truthful thoughts towards the liars, to have loving and joyful thoughts towards the hateful, to have gentle thoughts towards the rigid, to have patient thoughts towards the impatient, to have compassionate thoughts towards the angry, to have sympathetic thoughts towards the suffering, and to have generous thoughts towards the greedy. Good man! Possessing these ten things is called a Bodhisattva who knows the worldly Dharmas well.』 『Good man! A Bodhisattva also has ten Dharmas called being able to create a pure Buddha land. What are the ten? Maintaining pure precepts without broken precepts, without questionable precepts, always having equality in mind towards all sentient beings, engaging in the same activities as them, possessing all kinds of merits, staying away from fame, praise, benefits, and offerings, not being tainted by the eight worldly concerns, and deeply believing without doubt,
勤修精進無有懈怠、攝心禪定無諸錯亂、善修多聞遠離無智、利根聰慧滅除愚闇、于瞋惱眾生恒修慈心。」
除蓋障菩薩白佛言：「世尊！若十事不具，能生凈土不？」
佛即答言：「善男子！若能於一事具足無闕，當知十事悉皆清凈，以是義故，名具十事得生凈土。善男子！具此十事是名菩薩能生凈佛國土。
「善男子！菩薩復有十法名胎不染污。何等為十？作諸形像、如來塔寺若有毀壞嚴飾修治、復以諸香泥塗于佛塔如來形像、常以香湯洗浴、于如來塔涂掃清凈、于父母所躬自供養、于和上阿阇梨同梵行者心常恭敬供養不為財利、以此善根回與一切眾生、愿令皆得胎不染污、心常殷重如是思惟。善男子！具此十事是名菩薩胎不染污。
「善男子！菩薩復有十法，名舍家出家。何等為十？無所受用、于可染處終不親近、背於五欲、除諸愛渴、于如來所制禁戒終不毀犯、少欲知足、衣服飲食床敷臥具趣得支命終不貪積、於五欲所常生畏怖、恒念厭離、修集善法。善男子！具此十事是名菩薩舍家出家。
寶云經卷第六 大正藏第 16 冊 No. 0658 寶云經
寶云經卷第七
梁扶南三藏曼陀羅仙譯
「善男子！菩薩復有十法名為正命。何等為十？心不諂
【現代漢語翻譯】 現代漢語譯本：'勤奮修行精進，沒有懈怠；收攝心念禪定，沒有錯亂；好好修習多聞，遠離無知；具有敏銳的根性和智慧，滅除愚昧和黑暗；對於嗔恨惱怒的眾生，恒常修習慈悲之心。'
除蓋障菩薩（Sarvanivaranaviskambhin，意為消除一切障礙的菩薩）對佛說：'世尊！如果這十件事不完備，能夠往生凈土嗎？'
佛回答說：'善男子！如果能夠在一件事上做到完備沒有缺失，應當知道這十件事全部都是清凈的。因為這個緣故，稱為具足十事而得以往生凈土。善男子！具足這十件事，就稱為菩薩能夠往生清凈的佛國土。'
'善男子！菩薩又有十法，稱為胎不染污。哪十種呢？製作各種佛像，對於如來的塔寺如果有毀壞，就莊嚴修繕；再用各種香泥塗抹佛塔和如來形像；經常用香湯沐浴佛像；對於如來塔進行塗抹和清掃，使其清凈；對於父母親自供養；對於和尚（Upadhyaya，意為親教師）和阿阇梨（Acarya，意為軌範師）以及同修梵行的人，心中常懷恭敬，供養不為財利；將這些善根迴向給一切眾生，愿他們都能夠得到胎不染污；心中常常慇勤鄭重地這樣思惟。善男子！具足這十件事，就稱為菩薩胎不染污。'
'善男子！菩薩又有十法，稱為舍家出家。哪十種呢？沒有個人受用，對於可能產生染污的地方，始終不親近；背離五欲（色、聲、香、味、觸）；去除各種愛慾渴求；對於如來所制定的禁戒，始終不毀犯；少欲知足；對於衣服、飲食、床鋪、臥具，只要能夠維持生命就足夠，始終不貪求積聚；對於五欲，常常生起畏懼之心；恒常思念厭離，修集各種善法。善男子！具足這十件事，就稱為菩薩舍家出家。'
《寶云經》卷第六 《大正藏》第16冊 No. 0658 《寶云經》
《寶云經》卷第七
梁扶南三藏曼陀羅仙（Mandarasena）譯
'善男子！菩薩又有十法，稱為正命。哪十種呢？心中沒有諂媚'
【English Translation】 English version: 'Diligently cultivate with vigor and without懈怠(xie dai, laxity); gather the mind in禪定(chan ding, meditative concentration) without any錯亂(cuo luan, confusion); skillfully cultivate much learning, staying far from無智(wu zhi, ignorance); possess sharp faculties and wisdom, extinguishing愚闇(yu an, foolishness and darkness); constantly cultivate慈心(ci xin, loving-kindness) towards beings filled with anger and annoyance.'
Sarvanivaranaviskambhin Bodhisattva (除蓋障菩薩, meaning the Bodhisattva who eliminates all obstacles) said to the Buddha: '世尊(Shi Zun, World Honored One)! If these ten things are not complete, can one be reborn in the Pure Land?'
The Buddha replied: 'Good man! If one can be complete and without deficiency in even one of these things, know that all ten things are pure. For this reason, it is called possessing the ten things and being able to be reborn in the Pure Land. Good man! Possessing these ten things is called a Bodhisattva being able to be reborn in a pure Buddha land.'
'Good man! Furthermore, a Bodhisattva has ten dharmas called being unstained by the womb. What are the ten? Making various Buddha images; if the Tathagata's (如來, Ru Lai, Thus Come One) stupas and temples are damaged, adorning and repairing them; furthermore, applying various fragrant muds to the Buddha's stupas and the Tathagata's images; constantly bathing the images with fragrant water; sweeping and cleaning the Tathagata's stupas, making them pure; personally making offerings to one's parents; towards the Upadhyaya (和尚, He Shang, preceptor) and Acarya (阿阇梨, A She Li, teacher) and those who practice the Brahma-faring together, always holding respect in one's heart, making offerings without seeking wealth or benefit; dedicating these roots of goodness to all sentient beings, wishing that they may all attain being unstained by the womb; constantly and earnestly contemplating in this way. Good man! Possessing these ten things is called a Bodhisattva being unstained by the womb.'
'Good man! Furthermore, a Bodhisattva has ten dharmas called leaving home. What are the ten? Having no personal possessions; never approaching places that may cause defilement; turning away from the five desires (五欲, wu yu, form, sound, smell, taste, and touch); eliminating all thirsts of craving; never violating the precepts established by the Tathagata; having few desires and being content; for clothing, food, bedding, and sleeping mats, being satisfied with what is sufficient to sustain life, never greedily accumulating; constantly generating fear towards the five desires; constantly contemplating厭離(yan li, aversion and detachment), cultivating various good dharmas. Good man! Possessing these ten things is called a Bodhisattva leaving home.'
《Bao Yun Sutra》 Volume 6 《Taisho Tripitaka》 Volume 16 No. 0658 《Bao Yun Sutra》
《Bao Yun Sutra》 Volume 7
Translated by Tripitaka Master Mandarasena (曼陀羅仙, Man Tuo Luo Xian) of Liang Funan
'Good man! Furthermore, a Bodhisattva has ten dharmas called right livelihood. What are the ten? The mind is without諂(chan, flattery)'
曲、不外現相貌而求利養、不作抑揚顯己異眾、不外弊五欲而心求利養、不取非法財、不取不清凈財、不著利養、不染利養、而常知足、于如法利恒生知足。
「云何菩薩心不諂曲？不以利養令身、口、意曲。
「云何不身諂曲？菩薩不為見檀越故現諸威儀。云何作威儀？見檀越時，低視徐行如貓伺鼠，是名身諂曲。
「云何口諂曲？菩薩不為利養作柔軟語、作愛語、作庠序語、隨他所愛語、隨他意語，如是等語皆悉不作。
「云何意諂曲？口說知足而心貪著。」
佛言：「內燒、內熱，口言知足、心常貪著，若不如是，名不諂曲。
「云何名不外現相貌？菩薩不以見檀越時作諸相貌：『我衣服短少、我缽器減少、湯藥、臥具減少。』菩薩不以見檀越故作如是說。
「云何名不作抑揚方便鼓動？菩薩口終不言：『彼有檀越與我此物，為憐愍故受。我今持戒清凈、具足多聞、少欲，信心檀越皆樂施給。』不作此說者是名不作抑揚。
「云何名外弊五欲而心求利養？菩薩終不外現苦行——作五熱炙身、拔髮、自餓……，如是等苦——而要財利，於他利養不懷憎嫉亦無熱惱，是名不外弊五欲心求利養。
「云何名不取非法利養？不輕秤小斗欺誑於他，受人財物終不
【現代漢語翻譯】 現代漢語譯本 不諂媚，不以外在的相貌來求取利益供養，不做抬高自己貶低他人的事情來顯示自己與衆不同，不表面上厭惡五欲而內心卻追求利益供養，不獲取非法的財物，不獲取不清凈的財物，不執著于利益供養，不被利益供養所染污，而常常知足，對於如法的利益恒常心生知足。
『什麼叫做菩薩心不諂媚？不因為利益供養而使身、口、意彎曲。』
『什麼叫做不以身體諂媚？菩薩不爲了讓佈施者（檀越）高興而顯現各種威儀。什麼叫做作威儀？見到佈施者時，低著頭慢慢地走，像貓等待老鼠一樣，這叫做以身體諂媚。』
『什麼叫做以口諂媚？菩薩不爲了利益供養而說柔軟的話、**的話（原文如此，可能指奉承的話）、作有序言辭的話、說隨順他人喜愛的話、說隨順他人心意的話，像這樣的言語全都不會說。』
『什麼叫做以意諂媚？口頭上說知足，而心裡卻貪婪執著。』
佛說：『內心像火燒一樣，內心像火熱一樣，口頭上說知足，心裡卻常常貪婪執著，如果不是這樣，就叫做不諂媚。』
『什麼叫做不以外在的相貌來求取利益？菩薩不在見到佈施者的時候做出各種相貌：『我的衣服短缺、我的缽盂缺少、湯藥、臥具缺少。』菩薩不因為見到佈施者而說這樣的話。
『什麼叫做不做抬高自己貶低他人的方便鼓動？菩薩口中始終不說：『某某佈施者給了我這個東西，因為憐憫我的緣故才接受。我現在持戒清凈、具足多聞、少欲，有信心的佈施者都樂意施捨。』不做這樣說是叫做不做抬高自己。』
『什麼叫做表面上厭惡五欲而內心卻追求利益供養？菩薩始終不外在顯現苦行——做五熱炙身（Panca-tapa，五熱炙身）、拔頭髮、自己餓肚子……，像這樣的苦行——而想要得到財物利益，對於他人的利益供養不懷有憎恨嫉妒也沒有熱惱，這叫做不表面上厭惡五欲而內心卻追求利益供養。
『什麼叫做不獲取非法的利益供養？不用輕的秤和小斗來欺騙他人，接受他人的財物始終不……』
【English Translation】 English version Not being deceitful, not seeking profit and offerings through outward appearances, not acting in a way that elevates oneself by denigrating others to appear different from the crowd, not outwardly rejecting the five desires while inwardly seeking profit and offerings, not taking unlawful wealth, not taking impure wealth, not being attached to profit and offerings, not being tainted by profit and offerings, but always being content, and constantly feeling content with lawful gains.
'What is meant by a Bodhisattva's mind not being deceitful? It means not bending the body, speech, and mind for the sake of profit and offerings.'
'What is meant by not being deceitful with the body? A Bodhisattva does not display various dignified behaviors to please donors (Danapati). What is meant by displaying dignified behaviors? When seeing a donor, lowering the gaze and walking slowly like a cat stalking a mouse, this is called being deceitful with the body.'
'What is meant by being deceitful with the speech? A Bodhisattva does not use soft words, ** words (as in the original text, possibly referring to flattering words), eloquent words, words that cater to others' preferences, or words that cater to others' intentions for the sake of profit and offerings. All such speech is not uttered.'
'What is meant by being deceitful with the mind? It is verbally claiming contentment while the mind is greedy and attached.'
The Buddha said, 'Inwardly burning, inwardly hot, verbally claiming contentment, while the mind is constantly greedy and attached. If it is not like this, it is called not being deceitful.'
'What is meant by not seeking profit through outward appearances? A Bodhisattva does not make various appearances when seeing a donor: 'My clothes are short and lacking, my alms bowl is lacking, medicine and bedding are lacking.' A Bodhisattva does not say such things because of seeing a donor.'
'What is meant by not engaging in manipulative and agitating tactics? A Bodhisattva never says, 'So-and-so donor gave me this item because they pitied me. I now uphold the precepts purely, possess extensive learning, have few desires, and faithful donors are happy to give.' Not saying this is called not engaging in self-aggrandizement.'
'What is meant by outwardly rejecting the five desires while inwardly seeking profit and offerings? A Bodhisattva never outwardly displays ascetic practices—performing the five-fire penance (Panca-tapa), pulling out hair, starving oneself... such ascetic practices—while desiring wealth and profit. They do not harbor hatred or jealousy towards others' profit and offerings, nor do they feel agitated. This is called not outwardly rejecting the five desires while inwardly seeking profit and offerings.'
'What is meant by not taking unlawful profit and offerings? Not using light scales and small measures to deceive others, never ... when receiving others' property.'
侵欺。
「云何名不取不清凈財？若有人施佛、法、僧物及僧祇物，如是之物取為己用，乃至博貿、販賣、出息、生利而自入己，如是等物名非法財。
「菩薩摩訶薩遠離如是等物是名清凈活命。
「菩薩若得利養，不生我所想、財利歸己，亦不生能得想、亦不作積聚守護想，常念施與沙門、婆羅門、父母、師長、眷屬、貧窮、乞丐。恒作是想：『若須食時當求支命，于諸美味心無染著；若不得時亦不憂惱、亦不生熱，不得令彼信心檀越生於不信。』若得如法利養皆與僧同，能如是者佛亦印可、諸菩薩眾所不譏呵、亦為諸天常隨讚歎、同梵行者心無譏嫌，于利養中常生知足，得離邪命。
「善男子！具此十事是名菩薩清凈活命。
「善男子！菩薩復有十法名不疲厭。何等為十？常為眾生久處生死心無疲厭、為眾生故能受生死、于無量苦亦無疲厭、為聲聞人教修禪法不生疲厭、心不輕賤、修行覺法不生疲厭、具菩提法不生疲厭、雖求涅槃而不證涅槃、漸深流注、至菩提法岸。善男子！具此十事是名菩薩心不疲厭。
「善男子！菩薩復有十法名隨順佛教。何等為十？不住放逸處、除諸放逸、善攝其身亦不令身起諸過惡、善攝其口亦不令口起諸過惡、善攝其心亦不使令心起諸過惡、畏
【現代漢語翻譯】 現代漢語譯本：侵佔、盜取。
『什麼叫做不獲取不清凈的財物？如果有人將供養佛、法、僧的物品以及僧團的公共財物，據爲己有，甚至進行交易、販賣、放貸生息，並將所得收入歸為自己所有，這些都屬於非法的財物。』
『菩薩摩訶薩遠離這些不清凈的財物，這才叫做清凈的活命。』
『菩薩如果獲得利益供養，不生起『這是我的』的想法，不認為財利是歸屬於自己的，也不生起『我能得到』的想法，更不做積聚守護的想法，常常想著施捨給沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，印度教祭司）、父母、師長、親屬、貧窮的人、乞丐。經常這樣想：『如果需要食物的時候，應當爲了維持生命而去乞求，對於各種美味佳餚，內心不應產生貪戀執著；如果得不到食物的時候，也不憂愁煩惱，也不心生焦躁，不讓那些有信心的施主產生不信任感。』如果得到如法的利益供養，都應該與僧團大眾共同分享，能夠這樣做，佛也會認可，諸位菩薩眾也不會批評指責，也會被諸天神靈常常隨喜讚歎，與自己一同修行的道友也不會心生嫌隙，對於利益供養常常心懷知足，從而脫離邪命。』
『善男子！具備這十種行為，就叫做菩薩清凈的活命。』
『善男子！菩薩還有十種法，叫做不疲厭。哪十種呢？常常爲了眾生長久地處於生死輪迴之中，內心沒有疲憊厭倦；爲了眾生的緣故，能夠承受生死輪迴；對於無量的痛苦，也沒有疲憊厭倦；爲了聲聞乘（Śrāvakayāna）的人，教導他們修習禪定，不生疲憊厭倦，內心不輕視他們；修行覺悟之法，不生疲憊厭倦；具足菩提之法，不生疲憊厭倦；雖然尋求涅槃，卻不證入涅槃，逐漸深入，最終到達菩提之法的彼岸。善男子！具備這十種行為，就叫做菩薩內心不疲憊厭倦。』
『善男子！菩薩還有十種法，叫做隨順佛教。哪十種呢？不住于放逸之處，去除各種放逸，善於攝護自己的身，也不讓身體產生各種過錯惡行，善於攝護自己的口，也不讓口產生各種過錯惡行，善於攝護自己的心，也不使令心產生各種過錯惡行，畏懼
【English Translation】 English version: Encroachment.
'What is called not taking impure wealth? If someone takes things offered to the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings), and the Sangha (Sangha, the monastic community), as well as the property of the Sangha, and uses them for personal gain, even trading, selling, lending at interest, and taking the profits for themselves, such things are called unlawful wealth.'
'A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great being striving for enlightenment) who stays away from such things is said to have a pure livelihood.'
'If a Bodhisattva (Bodhisattva, one who seeks enlightenment) obtains offerings, they do not think 'This is mine,' nor do they consider the benefits to belong to themselves, nor do they think 'I can obtain,' nor do they accumulate and protect them. They always think of giving to Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brāhmaṇas (Brāhmaṇa, priests), parents, teachers, relatives, the poor, and beggars. They constantly think: 'If food is needed, one should seek sustenance to maintain life, without attachment to delicious flavors; if one does not obtain it, one should not worry or be distressed, nor become agitated, lest those who have faith and make offerings lose their trust.' If one obtains lawful offerings, they should be shared with the Sangha. One who can do this is approved by the Buddha, not criticized by the Bodhisattvas, constantly praised by the devas (devas, gods), and free from criticism by fellow practitioners. In offerings, they are always content and free from wrong livelihood.'
'Good man! Possessing these ten qualities is called a Bodhisattva's pure livelihood.'
'Good man! A Bodhisattva also has ten qualities called non-weariness. What are the ten? Constantly abiding in samsara (samsara, cycle of rebirth) for the sake of sentient beings without weariness, being able to endure samsara for the sake of sentient beings, without weariness in the face of immeasurable suffering, teaching the Śrāvakayāna (Śrāvakayāna, the vehicle of the hearers) practitioners to cultivate dhyana (dhyana, meditation) without weariness, not being contemptuous, practicing the Dharma of awakening without weariness, possessing the Dharma of Bodhi (Bodhi, enlightenment) without weariness, seeking Nirvana (Nirvana, liberation) without attaining it, gradually deepening and flowing towards the shore of the Dharma of Bodhi. Good man! Possessing these ten qualities is called a Bodhisattva's non-weariness.'
'Good man! A Bodhisattva also has ten qualities called conforming to the Buddha's teachings. What are the ten? Not dwelling in places of negligence, eliminating all negligence, well-guarding one's body and not allowing it to commit any evil deeds, well-guarding one's mouth and not allowing it to commit any evil deeds, well-guarding one's mind and not allowing it to commit any evil deeds, fearing
後世苦而具一切善法、修行一切善法而斷一切不善法、說一切善法而毀呰一切惡法、毀呰一切惡業、修行一切善業。于如來法不說其過，消滅一切諸垢煩惱，守護如來所制聖戒。善男子！具此十事是名菩薩順如來教。
「善男子！菩薩復有十法名和顏悅色離於顰蹙。何等為十？諸根澄凈、諸根清凈、諸根不闕、諸根離垢、諸根白凈、除于惱害、除諸結使、得不起結使、除嫌恨心、遠離瞋恚。」
除蓋障菩薩白佛言：「世尊！如我解佛所說，諸根清凈故，得和顏悅色；和顏悅色故，離諸結使；離諸結使故，得不顰蹙。」
佛言：「善男子！如是，如是。諸根清凈，和顏悅色，除諸結使，離於顰蹙。善男子！具此十事是名菩薩和顏悅色離於顰蹙。
「善男子！菩薩復有十法名為多聞。何等為十？見生死熾然如實而知、見瞋恚熾然如實而知、見無明闇亂生死熾然如實而知、見一切有為法悉皆無常如實而知、見一切有為法悉皆是苦如實而知、見世間空如實而知、一切法無我如實而知、一切眾生著于調戲如實而知、解一切法從因緣生如實而知、寂滅涅槃如實而知。但從聞、思慧，不取口語，如是知已，為眾生故深發大悲，勤加修習，具于精進。善男子！具此十事是名菩薩多聞。
「善男子！菩薩
【現代漢語翻譯】 現代漢語譯本： 『善男子！後世的菩薩如果能夠具備一切善法，修行一切善法，斷除一切不善法，宣說一切善法，並且毀斥一切惡法和惡業，修行一切善業，對於如來的教法不加以批評指責，能夠消除一切的垢染和煩惱，守護如來所制定的神聖戒律。善男子！具備這十種品德，就叫做菩薩順從如來的教導。』 『善男子！菩薩又有十種法，叫做和顏悅色，遠離愁眉苦臉。是哪十種呢？諸根澄凈（眼、耳、鼻、舌、身、意六根清澈明凈），諸根清凈（六根沒有污染），諸根不闕（六根完好無缺），諸根離垢（六根遠離塵垢），諸根白凈（六根潔白清凈），去除惱害（去除煩惱和傷害），去除各種結使（去除貪、嗔、癡等煩惱的根本），證得不起結使（證得不再產生煩惱），去除嫌恨之心（去除嫌棄和怨恨），遠離瞋恚（遠離憤怒和怨恨）。』 除蓋障菩薩（一位菩薩的名稱）對佛說：『世尊！依我理解佛所說的，諸根清凈的緣故，才能和顏悅色；和顏悅色的緣故，才能遠離各種結使；遠離各種結使的緣故，才能不愁眉苦臉。』 佛說：『善男子！是的，是的。諸根清凈，才能和顏悅色，才能去除各種結使，才能遠離愁眉苦臉。善男子！具備這十種品德，就叫做菩薩和顏悅色，遠離愁眉苦臉。』 『善男子！菩薩又有十種法，叫做多聞。是哪十種呢？見到生死像火焰一樣熾盛，如實地知道；見到嗔恚像火焰一樣熾盛，如實地知道；見到無明（愚癡）像黑暗一樣混亂，生死像火焰一樣熾盛，如實地知道；見到一切有為法（由因緣和合而成的法）都無常，如實地知道；見到一切有為法都是苦，如實地知道；見到世間是空的，如實地知道；一切法無我，如實地知道；一切眾生執著于嬉戲玩樂，如實地知道；理解一切法從因緣而生，如實地知道；寂滅涅槃（佛教修行的最高境界）的境界，如實地知道。但從聽聞、思考而得的智慧，不執著于口頭上的言語，像這樣知道之後，爲了眾生的緣故，深切地發起大悲心，勤奮地加以修習，具備精進。善男子！具備這十種品德，就叫做菩薩多聞。』 『善男子！菩薩
【English Translation】 English version: 『Good man! If bodhisattvas in later ages can possess all good dharmas, practice all good dharmas, cut off all unwholesome dharmas, speak of all good dharmas, and denounce all evil dharmas and evil deeds, practice all good deeds, and do not criticize or blame the Tathagata's teachings, can eliminate all defilements and afflictions, and guard the sacred precepts established by the Tathagata. Good man! Possessing these ten qualities is called a bodhisattva who follows the Tathagata's teachings.』 『Good man! Bodhisattvas also have ten dharmas called a kind and pleasant countenance, free from frowning. What are the ten? The faculties are clear (the six faculties of eye, ear, nose, tongue, body, and mind are clear and bright), the faculties are pure (the six faculties are free from defilement), the faculties are complete (the six faculties are intact), the faculties are free from dirt (the six faculties are free from dust), the faculties are white and pure (the six faculties are clean and pure), removing harm (removing afflictions and harm), removing all fetters (removing the root of afflictions such as greed, anger, and ignorance), attaining non-arising fetters (attaining no longer producing afflictions), removing hatred (removing dislike and resentment), and staying away from anger (staying away from anger and resentment).』 The Bodhisattva Who Removes All Obstructions (a bodhisattva's name) said to the Buddha: 『World Honored One! According to my understanding of what the Buddha said, because the faculties are pure, one can have a kind and pleasant countenance; because one has a kind and pleasant countenance, one can be free from all fetters; because one is free from all fetters, one can not frown.』 The Buddha said: 『Good man! Yes, yes. Because the faculties are pure, one can have a kind and pleasant countenance, one can remove all fetters, and one can be free from frowning. Good man! Possessing these ten qualities is called a bodhisattva who has a kind and pleasant countenance, free from frowning.』 『Good man! Bodhisattvas also have ten dharmas called great learning. What are the ten? Seeing the burning of birth and death like flames, knowing it as it really is; seeing the burning of anger like flames, knowing it as it really is; seeing ignorance (avidya) like darkness and the burning of birth and death like flames, knowing it as it really is; seeing all conditioned dharmas (dharmas that arise from causes and conditions) are impermanent, knowing it as it really is; seeing all conditioned dharmas are suffering, knowing it as it really is; seeing the world is empty, knowing it as it really is; all dharmas are without self, knowing it as it really is; all sentient beings are attached to play and amusement, knowing it as it really is; understanding all dharmas arise from causes and conditions, knowing it as it really is; the state of quiescent nirvana (the highest state of Buddhist practice), knowing it as it really is. But from the wisdom gained from hearing and thinking, not clinging to verbal language, after knowing it in this way, for the sake of sentient beings, deeply generate great compassion, diligently cultivate, and possess diligence. Good man! Possessing these ten qualities is called a bodhisattva of great learning.』 『Good man! Bodhisattva』
復有十法名持正法。何等為十？法欲壞時有五濁惡起，德薄眾生多住邪道，智燈欲滅，無有導師能說正法。諸大修多羅雖有深義，無能說者，亦無讀誦、受持之者。爾時，菩薩見法壞時能受持經藏，讚歎、讀誦、為人開示、分別解說。其中有人聞已，生信心樂歡喜，不為財利但欲聽法，于說法者生世尊想、于所聞法生甘露想、作不死想、如諸妙藥，不惜身命勤求正法，聞已修行。善男子！具此十事是名菩薩善能持法。
「善男子！菩薩復有十法名法王子。何等為十？以相具嚴身、眾好如妙華、諸根滿足無有缺減、如來所親近法亦能親近、如來所行道亦能順行、如來所解法亦能順解、成熟苦惱眾生、善修學戒、長夜勤行四無量心、于如來所止之城亦能住中。善男子！具此十事是名菩薩法王之子。
「善男子！菩薩復有十法名出過帝釋護世之法。何等為十？于菩提心無有退轉、一切眾魔不能動搖、於一切佛所種諸善根、能入一切甚深法藏、於一切法得平等智、于佛法中不從他信、得清凈智、不共聲聞辟支佛法、住無生忍、出過一切護世之法。善男子！具此十事是名菩薩出過一切帝釋護世之法。
「善男子！菩薩復有十法能知眾生根性、內外結使。何等為十？若體性貪慾如實能知、體性瞋恚如實能知、體
【現代漢語翻譯】 現代漢語譯本： 又有十種法，名為『持正法』。是哪十種呢？當佛法將要衰敗時，會出現五濁惡世的現象，德行淺薄的眾生大多沉溺於邪道，智慧之燈將要熄滅，沒有導師能夠宣說真正的佛法。許多精妙的修多羅（Sutras，佛經）雖然蘊含深刻的意義，卻沒有能夠講解的人，也沒有人去讀誦、接受和奉持。這時，菩薩見到佛法衰敗之時，能夠接受和奉持經藏，讚歎、讀誦、為他人開示、分別解釋。其中有人聽聞之後，生起信心和喜悅，不為財物利益，只爲了聽聞佛法，對於說法的人產生如同面對世尊（Buddha，佛）一樣的敬意，對於所聽聞的佛法產生如同甘露（Amrita，不死之藥）一樣的珍視，認為是可以獲得不死的妙藥，不惜犧牲身命，勤奮地尋求真正的佛法，聽聞之後努力修行。善男子！具備這十種條件，就稱為菩薩善於持守正法。 善男子！菩薩又有十種法，名為『法王子』。是哪十種呢？以莊嚴的相貌裝飾自身，各種美好的品德如同美妙的鮮花，各種根器完備沒有缺失，親近如來（Tathagata，佛）所親近的法，也能順從如來所修行的道路，也能順從如來所理解的法，成熟那些受苦惱的眾生，好好地修習戒律，長久地勤奮修行四無量心（Four Immeasurables，慈、悲、喜、舍），在如來所居住的城市也能安住其中。善男子！具備這十種條件，就稱為菩薩是佛法的王子。 善男子！菩薩又有十種法，名為『超出帝釋（Indra，天神）護世之法』。是哪十種呢？對於菩提心（Bodhi mind，覺悟之心）沒有退轉，一切眾魔不能動搖，在一切佛所種下的各種善根，能夠進入一切甚深的法藏，對於一切法得到平等的智慧，對於佛法不盲從他人，獲得清凈的智慧，不與聲聞（Śrāvaka，聽聞佛法而修行者）、辟支佛（Pratyekabuddha，獨覺佛）的法相同，安住于無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟），超出一切護世之法。善男子！具備這十種條件，就稱為菩薩超出一切帝釋護世之法。 善男子！菩薩又有十種法，能夠了解眾生的根性、內外的煩惱。是哪十種呢？如果眾生的體性是貪慾，菩薩能夠如實地知道；如果眾生的體性是嗔恚，菩薩能夠如實地知道；
【English Translation】 English version: Furthermore, there are ten dharmas called 'Upholding the True Dharma'. What are the ten? When the Dharma is about to decline, the five turbidities and evils arise, beings of meager virtue mostly dwell in evil paths, the lamp of wisdom is about to be extinguished, and there is no guide who can expound the True Dharma. Although many profound Sutras (Sutras, Buddhist scriptures) contain deep meanings, there is no one who can explain them, nor are there those who read, receive, and uphold them. At this time, when the Bodhisattva sees the Dharma declining, he can receive and uphold the Sutra Pitaka, praise, read, explain, and expound it for others. Among them, some people, after hearing this, generate faith and joy, not for the sake of wealth and benefit, but only to hear the Dharma. They regard the speaker of the Dharma as if facing the World Honored One (Buddha), and regard the Dharma they hear as if it were Amrita (Amrita, the nectar of immortality), thinking of it as a wonderful medicine that can obtain immortality. They do not spare their lives and diligently seek the True Dharma, and after hearing it, they strive to practice it. Good man! Possessing these ten qualities is called a Bodhisattva who is good at upholding the Dharma. Good man! The Bodhisattva also has ten dharmas called 'Son of the Dharma King'. What are the ten? Adorning oneself with dignified features, various good qualities like beautiful flowers, complete faculties without any deficiencies, being close to the Dharma that the Tathagata (Tathagata, Buddha) is close to, also following the path that the Tathagata practices, also understanding the Dharma that the Tathagata understands, maturing suffering beings, diligently cultivating precepts, diligently practicing the Four Immeasurables (Four Immeasurables, loving-kindness, compassion, joy, and equanimity) throughout the long night, and also dwelling in the city where the Tathagata resides. Good man! Possessing these ten qualities is called a Bodhisattva who is the son of the Dharma King. Good man! The Bodhisattva also has ten dharmas called 'Transcending the Dharma of Indra (Indra, a deity) Protecting the World'. What are the ten? Not regressing from the Bodhi mind (Bodhi mind, the mind of enlightenment), not being shaken by all demons, planting various good roots in all Buddhas, being able to enter all profound Dharma treasures, obtaining equal wisdom in all dharmas, not blindly believing others in the Buddha Dharma, obtaining pure wisdom, not sharing the Dharma with Śrāvakas (Śrāvaka, disciples who hear and practice the Dharma) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), abiding in Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing of all dharmas), and transcending all dharmas that protect the world. Good man! Possessing these ten qualities is called a Bodhisattva who transcends all dharmas of Indra protecting the world. Good man! The Bodhisattva also has ten dharmas that enable him to know the nature of beings, internal and external afflictions. What are the ten? If the nature of beings is greed, the Bodhisattva can truly know it; if the nature of beings is hatred, the Bodhisattva can truly know it;
性愚癡如實能知、善知煩惱上中下差體性內外如實能知、善知善體性如實能知、善知堅體性如實能知、善知長體性如實能知、善知慘惡體性如實能知、善知一眾生、亦知一切世界眾生體性。善男子！具此十事是名菩薩善知根性、結使內外。
「善男子！菩薩復有十法名能成熟眾生。何等為十？應見佛身得度者即現佛身、應見菩薩身得度者即現菩薩身、應見緣覺身得度者即現緣覺身、應見聲聞身得度者即現聲聞身、應見帝釋身得度者即現帝釋身、應見魔身得度者即現魔身、應見梵王身得度者即現梵王身、應見婆羅門身得度者即現婆羅門身、應見剎利身得度者即現剎利身、應見長者身得度者即現長者身，如是等身隨其所應悉為現之。善男子！具此十事是名菩薩成熟眾生。
「善男子！菩薩復有十法名善調順。何等為十？質直柔軟、無諂曲心、無惱害心、無垢污心、常清凈心、無粗獷心、除瞋恚心、除粗惡語、多諸忍辱、能止諍論。善男子！具此十事是名菩薩能善調順。
「善男子！菩薩復有十法名安樂共住。何等為十？正見清凈、具足修行、具足清凈戒、具足諸所行處、應出家法、起煩惱處不于中住、其心調柔于同梵行者、如牛念犢修行平等、常樂菩提第一正道、唯佛為尊不求余神。善男子！具此十事
【現代漢語翻譯】 現代漢語譯本： 『善男子！』對於愚癡的本效能夠如實地知曉、善於知曉，對於煩惱的上、中、下三種差別，以及它們的體性、內在和外在，能夠如實地知曉、善於知曉，對於善良的體效能夠如實地知曉、善於知曉，對於堅固的體效能夠如實地知曉、善於知曉，對於長久的體效能夠如實地知曉、善於知曉，對於殘酷邪惡的體效能夠如實地知曉、善於知曉，瞭解一個眾生，也能瞭解一切世界眾生的體性。善男子！具備這十種特質，就稱為菩薩善於瞭解根性、煩惱的內在和外在。
『善男子！菩薩又有十種法，稱為能夠成熟眾生。是哪十種呢？應以佛身得度的，就示現佛身；應以菩薩身得度的，就示現菩薩身；應以緣覺（Pratyekabuddha）身得度的，就示現緣覺身；應以聲聞（Śrāvaka）身得度的，就示現聲聞身；應以帝釋（Indra）身得度的，就示現帝釋身；應以魔身得度的，就示現魔身；應以梵王（Brahmā）身得度的，就示現梵王身；應以婆羅門（Brahmin）身得度的，就示現婆羅門身；應以剎利（Kshatriya）身得度的，就示現剎利身；應以長者身得度的，就示現長者身，像這樣，根據眾生應該以何種身得度，就示現相應的身。善男子！具備這十種特質，就稱為菩薩能夠成熟眾生。』
『善男子！菩薩又有十種法，稱為善於調順。是哪十種呢？正直柔和，沒有諂媚虛偽的心，沒有惱害他人的心，沒有污垢的心，常保清凈的心，沒有粗暴的心，去除嗔恚的心，去除粗惡的言語，多行忍辱，能夠止息爭論。善男子！具備這十種特質，就稱為菩薩能夠善於調順。』
『善男子！菩薩又有十種法，稱為安樂共住。是哪十種呢？正見清凈，具足修行，具足清凈的戒律，具足各種應行之處，應出家修行，對於產生煩惱的地方不住留，內心調柔對待同修梵行的人，像母牛思念小牛一樣修行平等，常樂於菩提（Bodhi）第一正道，唯以佛為尊，不尋求其他神祇。善男子！具備這十種特質
【English Translation】 English version: 『Good man, the Bodhisattva is able to truly know and skillfully understand the nature of ignorance; is able to truly know and skillfully understand the nature, internal and external, of the superior, middling, and inferior differences of afflictions; is able to truly know and skillfully understand the nature of goodness; is able to truly know and skillfully understand the nature of firmness; is able to truly know and skillfully understand the nature of length; is able to truly know and skillfully understand the nature of cruelty and wickedness; understands one being, and also understands the nature of all beings in all worlds. Good man, possessing these ten qualities is called a Bodhisattva who skillfully understands the nature of roots, internal and external afflictions.』
『Good man, the Bodhisattva also has ten dharmas called the ability to mature beings. What are the ten? For those who should be liberated by seeing a Buddha body, they immediately manifest a Buddha body; for those who should be liberated by seeing a Bodhisattva body, they immediately manifest a Bodhisattva body; for those who should be liberated by seeing a Pratyekabuddha (one who attains enlightenment alone) body, they immediately manifest a Pratyekabuddha body; for those who should be liberated by seeing a Śrāvaka (a disciple who attains enlightenment by hearing the teachings) body, they immediately manifest a Śrāvaka body; for those who should be liberated by seeing an Indra (king of the gods) body, they immediately manifest an Indra body; for those who should be liberated by seeing a Mara (demon) body, they immediately manifest a Mara body; for those who should be liberated by seeing a Brahmā (creator god) body, they immediately manifest a Brahmā body; for those who should be liberated by seeing a Brahmin (priest) body, they immediately manifest a Brahmin body; for those who should be liberated by seeing a Kshatriya (warrior) body, they immediately manifest a Kshatriya body; for those who should be liberated by seeing a householder body, they immediately manifest a householder body. In this way, they manifest whatever body is appropriate for the being to be liberated. Good man, possessing these ten qualities is called a Bodhisattva who matures beings.』
『Good man, the Bodhisattva also has ten dharmas called skillful taming and subduing. What are the ten? Being upright and gentle, without a deceitful mind, without a harmful mind, without a defiled mind, always having a pure mind, without a coarse mind, removing anger, removing coarse and evil speech, practicing much patience, and being able to stop disputes. Good man, possessing these ten qualities is called a Bodhisattva who is able to skillfully tame and subdue.』
『Good man, the Bodhisattva also has ten dharmas called living together in peace and happiness. What are the ten? Pure right view, complete practice, complete pure precepts, complete all places of practice, practicing the dharma of leaving home, not dwelling in places where afflictions arise, having a gentle mind towards those who practice the same pure conduct, practicing equality like a cow remembering its calf, always delighting in the supreme right path of Bodhi (enlightenment), and honoring only the Buddha, not seeking other gods. Good man, possessing these ten qualities
是名菩薩安樂共住。
「善男子！菩薩復有十法名為攝法。何等為十？以施攝眾生、以樂攝眾生、無盡施攝眾生、利益攝眾生、義益攝眾生、說法攝眾生、化導攝眾生、除衰與利攝眾生、同飲食攝眾生、資命所須悉與共之攝眾生。
「云何施攝眾生？常以法施永濟其苦，是名為施。
「云何施樂？施食令安，無飢渴想，是名施樂。
「云何無盡施？教修禪定，遠離散亂，是名無盡施。
「云何利益施？教授善法，增長信心，是名利益施。
「云何義益施？教如實法，深了空相，是名義益施。
「云何說法施？依修多羅隨所應聞，終不邪說，是名說法施。
「云何化導施？說如實法，無錯謬相，是名化導施。
「云何名為除衰與利施？勤滅惡法、安置善法，是名除衰與利施。
「云何同飲食施？所有飲食悉與眾共，是名同飲食施。
「云何名資命所須施？像、馬、七珍，乃至供身眾具、雜物盡與眾共，是名資命所須物施。
「善男子！具此十事法是名菩薩修行攝法。
「善男子！菩薩復有十法名為端正。何等為十？寂滅威儀、不詐詭威儀、清凈威儀、人見愛敬威儀、如月威儀、視不厭足威儀、意所悅樂威儀、一切樂見威儀、能使一切
【現代漢語翻譯】 現代漢語譯本 這就是所謂的菩薩安樂地共同生活。
『善男子！菩薩還有十種方法稱為攝法。哪十種呢？用佈施來攝受眾生，用快樂來攝受眾生，用無盡的佈施來攝受眾生，用利益來攝受眾生，用正義的利益來攝受眾生，用說法來攝受眾生，用教化引導來攝受眾生，用去除衰敗給予利益來攝受眾生，用共同飲食來攝受眾生，用供給生活所需的一切來共同分享以攝受眾生。
『什麼是佈施攝受眾生？經常用法施來永遠救濟他們的痛苦，這叫做佈施。
『什麼是施樂？施捨食物使他們安樂，沒有飢餓口渴的想法，這叫做施樂。
『什麼是無盡施？教導他們修習禪定，遠離散亂，這叫做無盡施。
『什麼是利益施？教授他們善良的佛法，增長他們的信心，這叫做利益施。
『什麼是義益施？教導他們如實的佛法，深刻了解空相，這叫做義益施。
『什麼是說法施？依據修多羅（Sutra，經）隨著他們所應聽聞的，始終不說邪說，這叫做說法施。
『什麼是化導施？說如實的佛法，沒有錯謬的現象，這叫做化導施。
『什麼是去除衰敗給予利益施？勤奮地滅除惡法，安置善良的佛法，這叫做去除衰敗給予利益施。
『什麼是同飲食施？所有的飲食都與大眾共同分享，這叫做同飲食施。
『什麼是供給生活所需施？大象、馬、七寶，乃至供給身體的各種用具、雜物都與大眾共同分享，這叫做供給生活所需物施。
『善男子！具備這十種法，就叫做菩薩修行攝法。
『善男子！菩薩還有十種法稱為端正。哪十種呢？寂滅的威儀、不虛假欺詐的威儀、清凈的威儀、人們見了喜愛尊敬的威儀、如月光般清涼的威儀、看了不會厭倦的威儀、內心所喜悅的威儀、一切眾生都樂意見到的威儀、能夠使一切
【English Translation】 English version This is called the Bodhisattva's (Enlightenment being) dwelling together in peace and joy.
『Good man! The Bodhisattva also has ten methods called the means of gathering (Sangraha-vastu). What are the ten? Gathering beings through generosity, gathering beings through joy, gathering beings through inexhaustible generosity, gathering beings through benefit, gathering beings through righteous benefit, gathering beings through teaching the Dharma, gathering beings through transformation and guidance, gathering beings through removing decline and giving benefit, gathering beings through sharing food and drink, gathering beings through sharing all necessities for life.
『What is gathering beings through generosity? Constantly using Dharma-giving to eternally relieve their suffering, this is called generosity.
『What is giving joy? Giving food to bring peace, without thoughts of hunger or thirst, this is called giving joy.
『What is inexhaustible giving? Teaching the cultivation of Dhyana (meditation), staying away from distractions, this is called inexhaustible giving.
『What is giving benefit? Teaching good Dharma, increasing faith, this is called giving benefit.
『What is giving righteous benefit? Teaching the Dharma as it truly is, deeply understanding the aspect of emptiness, this is called giving righteous benefit.
『What is Dharma-teaching giving? Relying on the Sutras (discourses of the Buddha), according to what should be heard, never speaking falsely, this is called Dharma-teaching giving.
『What is transformation and guidance giving? Speaking the Dharma as it truly is, without mistaken phenomena, this is called transformation and guidance giving.
『What is called removing decline and giving benefit giving? Diligently extinguishing evil Dharmas, establishing good Dharmas, this is called removing decline and giving benefit giving.
『What is sharing food and drink giving? Sharing all food and drink with the assembly, this is called sharing food and drink giving.
『What is called giving necessities for life? Elephants, horses, the seven treasures, and even all kinds of personal belongings and miscellaneous items are shared with the assembly, this is called giving necessities for life.
『Good man! Possessing these ten Dharmas is called the Bodhisattva's practice of the means of gathering.
『Good man! The Bodhisattva also has ten Dharmas called dignified. What are the ten? The dignity of stillness and extinction, the dignity of not being false or deceitful, the dignity of purity, the dignity that people see and love and respect, the dignity like the moon, the dignity that one never tires of seeing, the dignity that pleases the mind, the dignity that all are happy to see, the ability to make all
歡悅威儀、能使一切信樂威儀。善男子！具此十事是名菩薩端正。
「善男子！菩薩復有十法名可依憑。何等為十？能擁護眾生使離煩惱、能令眾生出于生死曠野險難、能使眾生出生死魔竭、能為無救眾生作親友處、能為煩惱病眾生而作良醫、無救護者能為救護、無舍宅者為作舍宅、無歸依者為作歸依、無洲渚者為作洲渚、未到者能令作到。善男子！具此十事是名菩薩常可依憑。
「善男子！菩薩復有十法名大藥樹。何等為十？譬如藥樹名曰善見，若有眾生得樹根者而病除愈、有得莖者而病除愈、有得枝者而病除愈、有得葉者而病除愈、有得華者而病除愈、有得果者而病除愈、有見色者而病除愈、有聞香者而病除愈、有得味者而病除愈、有得觸者而病除愈。善男子！菩薩摩訶薩亦復如是，從初發心，為無量眾生有若干種諸煩惱病，有依捨得活、有依戒得活、有依忍得活、有依精進得活、有依禪定得活、有依智慧得活、有見法得活、有聞聲得活、有知味得活、有同事得活。善男子！具此十事是名菩薩如大藥樹。
「善男子！菩薩復有十法名勤修福業。何等為十？常於三寶隨力供養、于病者所施給醫藥、于飢渴者隨施飲食、見裸寒者施其衣服、于和上阿阇梨常恭敬供養信受言教、于同梵行者起迎恭敬禮
【現代漢語翻譯】 現代漢語譯本：歡喜的儀容和威儀，能夠使一切眾生信樂和傚法這種威儀。善男子！具備這十種品德，就叫做菩薩的端正。
「善男子！菩薩又有十種德行，可以作為眾生的依靠。是哪十種呢？能夠擁護眾生使他們遠離煩惱，能夠使眾生脫離生死輪迴的曠野險難，能夠使眾生脫離生死魔窟，能夠為沒有救助的眾生提供親友般的幫助，能夠為患有煩惱疾病的眾生做良醫，對於沒有救護的人能夠提供救護，對於沒有住所的人提供住所，對於沒有歸依的人提供歸依，對於沒有洲渚（可以停靠的地方）的人提供洲渚，對於沒有到達彼岸的人能夠幫助他們到達。善男子！具備這十種品德，就叫做菩薩常常可以作為依靠。
「善男子！菩薩又有十種德行，可以稱為大藥樹。是哪十種呢？譬如有一種藥樹，名叫善見，如果有眾生得到這棵樹的根，他的病就能痊癒；有得到莖的，他的病就能痊癒；有得到枝的，他的病就能痊癒；有得到葉的，他的病就能痊癒；有得到花的，他的病就能痊癒；有得到果實的，他的病就能痊癒；有見到樹的顏色的，他的病就能痊癒；有聞到樹的香氣的，他的病就能痊癒；有嚐到樹的味道的，他的病就能痊癒；有接觸到樹的，他的病就能痊癒。善男子！菩薩摩訶薩（Mahāsattva）也是這樣，從最初發菩提心開始，為無量眾生解除各種各樣的煩惱疾病，有的依靠佈施而得活，有的依靠持戒而得活，有的依靠忍辱而得活，有的依靠精進而得活，有的依靠禪定而得活，有的依靠智慧而得活，有的見到佛法而得活，有的聽到佛法而得活，有的知道佛法的妙味而得活，有的通過與菩薩一同修行而得活。善男子！具備這十種品德，就叫做菩薩像大藥樹一樣。
「善男子！菩薩又有十種德行，可以稱為勤修福業。是哪十種呢？常常對三寶（佛、法、僧）隨自己的能力進行供養，對於病人施捨醫藥，對於飢渴的人隨緣施捨飲食，見到赤身受寒的人施捨衣服，對於和尚（Upadhyaya）和阿阇梨（Ācārya）常常恭敬供養，信受他們的言教，對於一同修行的道友，起身迎接，恭敬禮拜。
【English Translation】 English version: Joyful demeanor and dignified conduct, capable of inspiring faith and emulation in all beings. Good man! Possessing these ten qualities is called the 'Uprightness of a Bodhisattva'.
'Good man! Furthermore, a Bodhisattva has ten qualities that make them a reliable refuge. What are these ten? They can protect beings, enabling them to be free from afflictions; they can lead beings out of the perilous wilderness of birth and death; they can liberate beings from the clutches of the Mara (demon) of birth and death; they can be a place of friendship for beings without refuge; they can be a good physician for beings afflicted with the disease of afflictions; they can provide protection for those without protection; they can provide shelter for those without shelter; they can provide refuge for those without refuge; they can provide an island for those without an island; they can enable those who have not arrived to arrive. Good man! Possessing these ten qualities is called a Bodhisattva who is always a reliable refuge.'
'Good man! Furthermore, a Bodhisattva has ten qualities that make them like a great medicinal tree. What are these ten? For example, there is a medicinal tree called 'Good Sight'. If beings obtain the root of this tree, their illness is cured; if they obtain the stem, their illness is cured; if they obtain a branch, their illness is cured; if they obtain a leaf, their illness is cured; if they obtain a flower, their illness is cured; if they obtain a fruit, their illness is cured; if they see its color, their illness is cured; if they smell its fragrance, their illness is cured; if they taste its flavor, their illness is cured; if they touch it, their illness is cured. Good man! The Bodhisattva Mahāsattva (Great Being) is also like this. From the initial arising of the aspiration for enlightenment, they relieve the various afflictions and illnesses of countless beings. Some live by relying on generosity, some live by relying on precepts, some live by relying on patience, some live by relying on diligence, some live by relying on meditation, some live by relying on wisdom, some live by seeing the Dharma, some live by hearing the Dharma, some live by knowing the flavor of the Dharma, and some live by working together with the Bodhisattva. Good man! Possessing these ten qualities is called a Bodhisattva like a great medicinal tree.'
'Good man! Furthermore, a Bodhisattva has ten qualities that are called diligently cultivating meritorious deeds. What are these ten? Constantly making offerings to the Three Jewels (Buddha, Dharma, Sangha) according to one's ability; giving medicine to the sick; giving food and drink to the hungry and thirsty; giving clothes to those who are naked and cold; constantly reverently making offerings to and respectfully accepting the teachings of one's Upadhyaya (preceptor) and Ācārya (teacher); rising to greet, respectfully honoring, and bowing to those who practice the Brahma-faring (holy life) together.'
拜問訊、造作園林池井乃至谷帛施與一切、及家奴婢僕使內外眷屬亦等施之、與持戒沙門婆羅門、常念親近往反恭事。善男子！具此十事是名菩薩勤修福業。
「善男子！菩薩復有十法名為善能作化。何等為十？於一佛國身相不動而能遍諸佛剎問答咨請、於一佛國不動亦能悉遍一切佛國聽受妙法、於一佛國不動能遍供養十方諸佛、於一佛國不動而能遍諸佛國莊嚴菩提悉皆滿足、於一佛國不動而於一切佛國初成佛時坐于道場菩提樹下恭敬供養尊重讚歎、於一佛國不動能以自身現一切佛土坐于道場現成佛道、於一佛土不動能現一切佛土轉於法輪、於一佛土不動能現一切佛土入于涅槃、於一佛土不動能現一切十方佛土應受化者悉現其身。菩薩得無作神力，於一切十方佛土不作變化想亦不作變化，隨諸眾生所應見者悉皆現之。」
爾時，除蓋障菩薩白佛言：「世尊！云何菩薩能作如是變化？復言亦不作變化想、亦作不變化？」
「善男子！汝今諦聽，我當說喻。譬如日、月，光照四天下利益世間，能于眾生常作利安，而日、月亦不作想：『我能照諸眾生有大利益。』然諸眾生悉蒙光照。菩薩亦爾，以本善業誓願因緣，得無作法自然成就，故能不作變化想亦不作變化，然於一切有利益處悉現變化。善男子！具
【現代漢語翻譯】 現代漢語譯本： 拜訪問候，建造園林池井，乃至佈施穀物和絲綢等一切物品，以及家中的奴婢僕人、內外眷屬等，都平等地佈施給持戒的沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司），經常思念親近他們，往來恭敬地侍奉。善男子！具備這十件事，就叫做菩薩勤奮地修習福德事業。 『善男子！菩薩又有十種法，叫做善於示現變化。是哪十種呢？在一個佛國，身相不動，而能遍及各個佛剎（Buddhakṣetra，佛的國土）問答請教；在一個佛國不動，也能完全遍及一切佛國聽受微妙的佛法；在一個佛國不動，能普遍供養十方諸佛；在一個佛國不動，而能遍及各個佛國莊嚴菩提（Bodhi，覺悟），全部圓滿；在一個佛國不動，而在一切佛國最初成佛時，坐在道場菩提樹下，恭敬供養，尊重讚歎；在一個佛國不動，能以自身顯現在一切佛土，坐在道場示現成就佛道；在一個佛土不動，能顯現一切佛土轉動法輪（Dharmacakra，佛法之輪）；在一個佛土不動，能顯現一切佛土進入涅槃（Nirvāṇa，寂滅）；在一個佛土不動，能顯現一切十方佛土中應該被教化的人，都顯現他們的身形。菩薩獲得無作的神力，在一切十方佛土中，不生起變化的念頭，也不實際進行變化，只是隨著眾生應該見到的形象而全部顯現。』 這時，除蓋障菩薩（Sarvanīvaraṇaviṣkambhin，清除一切障礙的菩薩）對佛說：『世尊！菩薩如何能夠示現這樣的變化？又說不生起變化的念頭，也不實際進行變化呢？』 『善男子！你現在仔細聽，我將用比喻來說明。譬如太陽和月亮，光芒照耀四天下，利益世間，能夠經常為眾生帶來利益和安樂，而太陽和月亮也不會想：『我能夠照耀眾生，帶來巨大的利益。』然而眾生都蒙受光芒的照耀。菩薩也是這樣，憑藉著往昔的善業和誓願的因緣，獲得無作之法，自然成就，所以能夠不生起變化的念頭，也不實際進行變化，然而在一切有利益的地方，都顯現變化。善男子！具備……』
【English Translation】 English version: 'Paying respects and inquiring, constructing gardens, ponds, and wells, even giving away grains, silks, and everything else, as well as household slaves, servants, and all relatives inside and outside the family, equally giving them to virtuous Śrāmaṇas (ascetics) and Brāhmaṇas (priests), constantly thinking of and drawing near to them, going back and forth to serve them respectfully. Good man! Possessing these ten things is called a Bodhisattva diligently cultivating meritorious deeds.' 'Good man! A Bodhisattva also has ten dharmas called being skilled in creating transformations. What are the ten? In one Buddha-field (Buddhakṣetra, Buddha's land), without moving his physical form, he can pervade all Buddha-lands to ask questions and make inquiries; in one Buddha-field without moving, he can also completely pervade all Buddha-lands to listen to and receive the wonderful Dharma; in one Buddha-field without moving, he can universally make offerings to the Buddhas of the ten directions; in one Buddha-field without moving, he can pervade all Buddha-lands, adorning Bodhi (Enlightenment) completely; in one Buddha-field without moving, he can, when the Buddhas initially attain Buddhahood in all Buddha-lands, sit under the Bodhi tree in the place of enlightenment, respectfully making offerings, honoring, and praising them; in one Buddha-field without moving, he can manifest himself in all Buddha-lands, sitting in the place of enlightenment, manifesting the attainment of Buddhahood; in one Buddha-field without moving, he can manifest in all Buddha-lands the turning of the Dharma wheel (Dharmacakra, the wheel of Dharma); in one Buddha-field without moving, he can manifest in all Buddha-lands entering into Nirvāṇa (extinction); in one Buddha-field without moving, he can manifest in all Buddha-lands of the ten directions, appearing in the forms appropriate for those who are to be transformed. The Bodhisattva obtains the power of non-action, and in all Buddha-lands of the ten directions, he does not create the thought of transformation, nor does he actually transform, but he manifests whatever forms beings should see.' At that time, Sarvanīvaraṇaviṣkambhin Bodhisattva (the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! How can a Bodhisattva create such transformations? And yet it is said that he does not create the thought of transformation, nor does he actually transform?' 'Good man! Listen carefully now, and I will explain with a metaphor. For example, the sun and moon shine their light upon the four continents, benefiting the world, and are able to constantly bring benefit and peace to beings, but the sun and moon do not think: 'I am able to shine upon beings and bring great benefit.' Yet all beings receive the light. The Bodhisattva is also like this, relying on the causes and conditions of past good deeds and vows, he obtains the Dharma of non-action, which is naturally accomplished, so he is able to not create the thought of transformation, nor does he actually transform, yet in all places where there is benefit, he manifests transformations. Good man! Possessing...'
此十事是名菩薩變化。
「善男子！菩薩復有十法名速疾成阿耨多羅三藐三菩提。何等為十？修行佈施，令使佈施滿足；修行持戒，不闕戒、不譏嫌戒，出過聲聞、辟支佛戒，清凈戒身滿足；忍辱滿足、精進滿足、禪定滿足、智慧滿足、方便滿足、愿滿足、力滿足、智滿足，過一切聲聞、辟支佛、從初地乃至九地菩薩所不能及。善男子！具此十事是名菩薩速疾得阿耨多羅三藐三菩提。」
說是經時，三千大千世界六種震動。此三千大千世界中間諸須彌山王、目真鄰陀山、摩訶目真鄰陀山、鐵圍山、大鐵圍山、寶山、黑山，如是諸山悉皆曲躬向伽耶山。何以故？如來自在神通力故。三千大千世界中一切華樹、一切果樹、一切香樹，皆來曲躬向伽耶山。何以故？如來自在神通力故。
無量億那由他百千億諸菩薩，悉脫身上妙衣及諸瓔珞供養如來，神通力故，積過須彌若干種衣服、瓔珞。
無量百千億帝釋、護世、梵天王等合掌頂禮，曼陀羅華、摩訶曼陀羅華散諸佛上，曼殊沙華、摩訶曼殊沙華、盧之華、摩訶盧之華以散佛上。
百千萬億諸天在虛空中，皆散天衣、作眾伎樂，歡喜踴躍出大音聲，各以天華供養于佛，而作是言：「佛更出世再轉法輪，眾生有福、宿殖德本、於過去佛所久種善
【現代漢語翻譯】 現代漢語譯本：這十件事被稱為菩薩的變化。
『善男子！菩薩又有十種法，名為迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。是哪十種呢？修行佈施，使佈施圓滿；修行持戒，不缺戒、不譏嫌戒，超出聲聞（Śrāvaka，小乘弟子）、辟支佛（Pratyekabuddha，緣覺）的戒律，清凈戒身圓滿；忍辱圓滿、精進圓滿、禪定圓滿、智慧圓滿、方便圓滿、愿圓滿、力圓滿、智圓滿，超過一切聲聞、辟支佛，從初地乃至九地菩薩所不能及。善男子！具備這十件事，就叫做菩薩迅速得到阿耨多羅三藐三菩提。』
說這部經的時候，三千大千世界發生六種震動。這三千大千世界中間的諸須彌山王（Sumeru，妙高山）、目真鄰陀山（Mucilinda，解脫山）、摩訶目真鄰陀山（Mahāmucilinda，大解脫山）、鐵圍山（Cakravāḍa，金剛山）、大鐵圍山（Mahācakravāḍa，大金剛山）、寶山、黑山，這些山都彎腰向伽耶山（Gayā）。為什麼呢？因為如來（Tathāgata，佛）自在神通力的緣故。三千大千世界中一切華樹、一切果樹、一切香樹，都彎腰向伽耶山。為什麼呢？因為如來自在神通力的緣故。
無量億那由他（Nayuta，數量單位）百千億諸菩薩，都脫下身上美妙的衣服和各種瓔珞供養如來，因為神通力的緣故，堆積的衣服、瓔珞超過須彌山。
無量百千億帝釋（Indra，天帝）、護世（Lokapāla，守護世界的四天王）、梵天王（Brahmā，色界天王）等合掌頂禮，曼陀羅華（Mandārava，天界的白色花）、摩訶曼陀羅華（Mahāmandārava，大曼陀羅華）散在諸佛身上，曼殊沙華（Mañjuṣaka，天界的紅色花）、摩訶曼殊沙華（Mahāmañjuṣaka，大曼殊沙華）、盧之華（Rucaka，天界的黃色花）、摩訶盧之華（Mahārucaka，大盧之華）散在佛身上。
百千萬億諸天在虛空中，都散天衣、演奏各種樂器，歡喜踴躍發出巨大的聲音，各自用天花供養佛，並且這樣說：『佛再次出世，再次轉法輪，眾生有福、過去種下深厚的善根、在過去佛那裡長久地種植善根。』
【English Translation】 English version: These ten things are called the transformations of a Bodhisattva.
'Good men! Furthermore, a Bodhisattva has ten qualities that lead to the swift attainment of Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete, perfect enlightenment). What are these ten? Cultivating generosity, causing generosity to be fulfilled; cultivating upholding precepts, without deficiency in precepts, without criticizing or disliking precepts, surpassing the precepts of Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas), fulfilling a pure body of precepts; fulfilling patience, fulfilling diligence, fulfilling dhyana (禪定, meditation), fulfilling wisdom, fulfilling skillful means, fulfilling vows, fulfilling strength, fulfilling knowledge, surpassing all Śrāvakas and Pratyekabuddhas, beyond the reach of Bodhisattvas from the first Bhumi (地, stage) to the ninth Bhumi. Good men! Possessing these ten qualities is called a Bodhisattva swiftly attaining Anuttara-samyak-sambodhi.'
When this Sutra was spoken, the three thousand great thousand worlds shook in six ways. In the middle of these three thousand great thousand worlds, all the Sumeru (須彌山王, Mount Sumeru) mountain kings, Mucilinda (目真鄰陀山, Mucilinda) mountains, Mahāmucilinda (摩訶目真鄰陀山, Great Mucilinda) mountains, Cakravāḍa (鐵圍山, Iron Ring) mountains, Mahācakravāḍa (大鐵圍山, Great Iron Ring) mountains, Treasure Mountains, and Black Mountains, all bowed towards Gayā (伽耶山). Why? Because of the Tathāgata's (如來, Thus Come One's) power of sovereign spiritual abilities. In the three thousand great thousand worlds, all flower trees, all fruit trees, and all fragrant trees bowed towards Gayā. Why? Because of the Tathāgata's power of sovereign spiritual abilities.
Limitless billions of Nayutas (那由他, a large number) of hundreds of thousands of billions of Bodhisattvas all took off their exquisite garments and various ornaments to offer to the Tathāgata. Due to spiritual power, the accumulated garments and ornaments exceeded Mount Sumeru.
Limitless hundreds of thousands of billions of Indras (帝釋, Lord Indra), Lokapālas (護世, World Protectors), Brahmā (梵天王, Brahma) kings, and others, with palms together, bowed their heads in reverence, scattering Mandārava (曼陀羅華, heavenly white flowers) flowers and Mahāmandārava (摩訶曼陀羅華, great Mandārava) flowers upon the Buddhas, scattering Mañjuṣaka (曼殊沙華, heavenly red flowers) flowers, Mahāmañjuṣaka (摩訶曼殊沙華, great Mañjuṣaka) flowers, Rucaka (盧之華, heavenly yellow flowers) flowers, and Mahārucaka (摩訶盧之華, great Rucaka) flowers upon the Buddha.
Hundreds of thousands of billions of devas (諸天, gods) in the empty sky all scattered heavenly garments, played various musical instruments, joyfully leaped and danced, emitting great sounds, and each used heavenly flowers to make offerings to the Buddha, saying, 'The Buddha has appeared in the world again, turning the Dharma wheel again. Sentient beings are blessed, having planted deep roots of virtue in the past, and having long cultivated good roots in the presence of past Buddhas.'
根，得聞此經。聞之尚難，況覆信解、書寫、受持？」
爾時，無量百千摩睺羅伽於此演法出大雷音，遍三千大千世界，以種種香汁雨伽耶山。無量百千龍王在於佛前作眾伎樂；無量百千乾闥婆緊那羅以柔軟音讚歎供養，繞伽耶山；無量百千夜叉雨諸蓮華、放清涼風；無量百千他方諸佛皆出白毫相光，供養如來及所說法，出白毫相光作種種色——青、黃、赤、白、紫、頗梨色——繞於三千大千世界，除一切闇，繞伽耶山從佛頂沒。無量百千婆羅門、剎利、聚落、城邑，香華、瓔珞、末香、衣服、繒蓋、幢幡以供養佛。
說是經時，如是等無量供養，七十二那由他菩薩得無生法忍、無量百千眾生離諸塵垢得法眼凈、無量百千億眾生髮阿耨多羅三藐三菩提心。
伽耶山神名為無死，與其眷屬皆從坐而起，自入宮室取供養具而供養佛。供養佛已，白佛言：「世尊！我憶往昔共七萬二千佛，皆在此一伽耶山說是經典，文字、章句如今不異。」
佛言：「快得善利，汝等得聞如是寶云經。」
有一天子作如是念：「是伽耶山神久聞此法、供養七萬二千佛，云何不轉女身？」
除蓋障菩薩摩訶薩知彼天子心之所念，白佛言：「世尊！以何因緣，無死天神有大神德、聞是法寶、供養爾所諸佛，
【現代漢語翻譯】 根器淺薄的人，很難聽到這部經。即使聽到了也很難相信、理解、書寫和受持？』
這時，無數百千摩睺羅伽（Mahoraga，大蟒神）在這裡演說佛法，發出巨大的雷鳴之聲，響徹三千大千世界，用各種香汁灑在伽耶山（Gaya Mountain）。無數百千龍王在佛前演奏各種樂器；無數百千乾闥婆（Gandharva，香神）和緊那羅（Kinnara，歌神）用柔和的聲音讚歎供養，圍繞伽耶山；無數百千夜叉（Yaksa，夜叉）散落各種蓮花，放出清涼的風；無數百千他方世界的諸佛都放出白毫相光，供養如來和所說的佛法，放出的白毫相光呈現出各種顏色——青色、黃色、紅色、白色、紫色、頗梨色（水晶色）——圍繞三千大千世界，消除一切黑暗，圍繞伽耶山後從佛的頭頂消失。無數百千婆羅門（Brahman，祭司）、剎利（Ksatriya，武士）、聚落、城邑，用香花、瓔珞、末香、衣服、繒蓋、幢幡來供養佛。
在宣說這部經的時候，像這樣的無數供養，七十二那由他（Nayuta，數量單位）菩薩證得了無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的證悟），無數百千眾生遠離各種塵垢，得到了法眼凈（Dharma-caksu，清凈的智慧之眼），無數百千億眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。
伽耶山神，名為無死，和他的眷屬都從座位上站起來，親自進入宮室取出供養的器具來供養佛。供養佛完畢后，對佛說：『世尊！我回憶往昔曾經和七萬二千佛，都在這同一個伽耶山宣說這部經典，文字、章句和現在沒有不同。』
佛說：『真是獲得了極大的利益，你們能夠聽聞這部《寶云經》。』
有一天子這樣想：『這位伽耶山神長久以來聽聞此法、供養七萬二千佛，為什麼沒有轉變為男身？』
除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin，消除一切障礙的菩薩）知道那位天子心中所想，對佛說：『世尊！因為什麼因緣，無死天神具有大神力、聽聞這部珍貴的佛法、供養這麼多的諸佛，
【English Translation】 'It is difficult for those with shallow roots to hear this sutra. Even if they hear it, how much more difficult is it to believe, understand, write, and uphold it?'
At that time, countless hundreds of thousands of Mahoragas (Mahoraga, great serpent deities) expounded the Dharma here, emitting great thunderous sounds that resonated throughout the three thousand great thousand worlds, and rained various fragrant juices upon Gaya Mountain (Gaya Mountain). Countless hundreds of thousands of Dragon Kings played various musical instruments before the Buddha; countless hundreds of thousands of Gandharvas (Gandharva, celestial musicians) and Kinnaras (Kinnara, celestial singers) praised and made offerings with gentle voices, circling Gaya Mountain; countless hundreds of thousands of Yakshas (Yaksa, nature spirits) scattered various lotuses and released cooling winds; countless hundreds of thousands of Buddhas from other worlds all emitted white hair-mark lights, making offerings to the Tathagata and the Dharma he expounded, the emitted white hair-mark lights manifesting various colors—blue, yellow, red, white, purple, crystal color—circling the three thousand great thousand worlds, dispelling all darkness, circling Gaya Mountain and disappearing from the crown of the Buddha's head. Countless hundreds of thousands of Brahmins (Brahman, priests), Kshatriyas (Ksatriya, warriors), villages, and cities, used fragrant flowers, necklaces, powdered incense, clothing, silken canopies, banners, and streamers to make offerings to the Buddha.
While this sutra was being spoken, with such countless offerings, seventy-two Nayutas (Nayuta, a unit of measurement) of Bodhisattvas attained the Anutpattika-dharma-ksanti (Anutpattika-dharma-ksanti, the patient acceptance of the non-arising of all dharmas), countless hundreds of thousands of beings were freed from all defilements and attained the Dharma-caksu (Dharma-caksu, the pure eye of wisdom), and countless hundreds of thousands of billions of beings aroused the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment).
The deity of Gaya Mountain, named Immortal, together with his retinue, arose from their seats and personally entered the palace to take out the offering implements to make offerings to the Buddha. After making offerings to the Buddha, he said to the Buddha: 'World Honored One! I recall in the past, together with seventy-two thousand Buddhas, all in this same Gaya Mountain, expounding this sutra, the words and phrases are no different from now.'
The Buddha said: 'Truly you have gained great benefit, that you are able to hear this 'Treasure Cloud Sutra'.'
A certain Deva (Deva, a god) had this thought: 'This deity of Gaya Mountain has long heard this Dharma and made offerings to seventy-two thousand Buddhas, why has she not transformed into a male body?'
Sarvanivaranaviskambhin Bodhisattva Mahasattva (Sarvanivaranaviskambhin, the Bodhisattva who eliminates all obstacles), knowing the thought in that Deva's mind, said to the Buddha: 'World Honored One! For what reason does the deity Immortal have great divine power, hear this precious Dharma, and make offerings to so many Buddhas,
云何不轉女身？」
佛答言：「善男子！為利益眾生故。」
「以何因緣為不可思議解脫？」
「善男子！我憶過去于算數佛所，見是無死天神發阿耨多羅三藐三菩提心。無死天神有大威德神通、供養賢劫千佛，於此國土當得成佛，號曰無死阿羅訶、三藐三佛陀。」
佛告無死：「今可現汝所成佛國土。」
爾時，無死天神即入現一切色三昧。現一切色三昧已，此三千大千世界地平如掌，皆紺琉璃，一切穢惡、諸黑山等悉皆滅沒；處處皆見劫缽之樹、眾寶樹、眾香樹；處處皆見流泉、浴池，八功德水充滿其中；一切惡趣、下賤之人悉皆不現，國中無有女人之名；處處皆有蓮華大如車輪，菩薩而在其上結加趺坐。彼無死佛在蓮華上坐，為諸菩薩演說法要，無量百千億釋梵四天王等圍繞，又有無量百千萬億眾生悉來供養佛，為說法次第諦聽。
無死天神從現一切色三昧起，頂禮佛足，右繞佛已即隱不現。
除蓋障菩薩摩訶薩白佛言：「世尊！善男子、善女人作幾許福得聞是經？」
佛言：「若人至心善聽此經，憶念、受持、讀誦、書寫、廣為人說。」
佛言：「復有善男子、善女人於此三千大千世界百千億劫修行佈施，不如善男子善女人信心清凈、書寫、供養，
【現代漢語翻譯】 現代漢語譯本：『為什麼不能轉為女身？』 佛回答說：『善男子！爲了利益眾生的緣故。』 『因為什麼因緣成為不可思議解脫？』 『善男子！我回憶過去在算數佛（Sānshù Fó）[佛名]那裡，見到這位無死天神（Wú sǐ tiānshén）[天神名]發阿耨多羅三藐三菩提心（Ānòuduōluósānmiǎosānpútíxīn）[無上正等正覺之心]。無死天神有大威德神通，供養賢劫千佛（Xián jié qiān Fó），在這個國土應當成就佛果，名號叫做無死阿羅訶（Wú sǐ āluóhē）[佛號]，三藐三佛陀（Sānmiǎosān Fótuó）[正等覺者]。』 佛告訴無死（Wú sǐ）：『現在可以顯現你所成就的佛國土。』 當時，無死天神立即進入現一切色三昧（Xiàn yīqiè sè sānmèi）[一種禪定狀態]。進入現一切色三昧后，這個三千大千世界（Sānqiān dàqiān shìjiè）[佛教宇宙觀中的一個宇宙]地面平坦如手掌，都是紺琉璃色，一切污穢醜惡、各種黑山等等全部都消失不見；處處都能看見劫缽之樹（Jié bō zhī shù）[一種樹名]、各種寶樹、各種香樹；處處都能看見流動的泉水、浴池，八功德水（Bā gōngdé shuǐ）[具有八種功德的水]充滿其中；一切惡道、下賤之人全部都不顯現，國中沒有女人的名字；處處都有蓮花大如車輪，菩薩（Púsà）[覺悟的有情]在蓮花上結跏趺坐。那位無死佛（Wú sǐ Fó）坐在蓮花上，為各位菩薩演說佛法要義，無量百千億釋梵四天王（Shì Fàn sì tiānwáng）[佛教護法神]等圍繞，又有無量百千萬億眾生全部來供養佛，按次第諦聽佛法。 無死天神從現一切色三昧中出來，頂禮佛足，右繞佛后就隱身不見了。 除蓋障菩薩摩訶薩（Chú gàizhàng Púsà mó訶sà）[菩薩名]稟告佛說：『世尊！善男子、善女人修作多少福德才能聽聞這部經？』 佛說：『如果有人至誠懇切地聽聞這部經，憶念、受持、讀誦、書寫、廣泛地為人解說。』 佛說：『又有善男子、善女人在這個三千大千世界百千億劫修行佈施，不如善男子善女人信心清凈、書寫、供養，』
【English Translation】 English version: 『Why can't one transform from a female body?』 The Buddha answered, 『Good man! It is for the benefit of sentient beings.』 『Due to what causes and conditions does one attain inconceivable liberation?』 『Good man! I recall in the past, at the place of Sānshù Fó (Countable Buddha) [Name of a Buddha], I saw this Wú sǐ tiānshén (Deathless Deva) [Name of a Deva] generate the mind of Ānòuduōluósānmiǎosānpútíxīn (Anuttara-samyak-sambodhi) [The mind of unsurpassed, complete, perfect enlightenment]. The Deathless Deva possesses great majestic virtue and supernatural powers, and has made offerings to the thousand Buddhas of the Bhadrakalpa (Xián jié qiān Fó). In this land, he shall attain Buddhahood, and his name shall be Wú sǐ āluóhē (Deathless Arhat) [Buddha's title], Sānmiǎosān Fótuó (Samyak-sambuddha) [Perfectly Enlightened One].』 The Buddha said to Wú sǐ (Deathless), 『Now, you may reveal the Buddha-land that you have accomplished.』 At that time, the Deathless Deva immediately entered the Samadhi of Manifesting All Forms (Xiàn yīqiè sè sānmèi) [A state of meditative concentration]. Having entered the Samadhi of Manifesting All Forms, the ground of this Three Thousand Great Thousand World (Sānqiān dàqiān shìjiè) [A cosmic system in Buddhist cosmology] became as flat as the palm of a hand, all being of dark blue lapis lazuli, and all filth and evil, all black mountains, etc., all vanished and disappeared; everywhere one could see Kalpa Trees (Jié bō zhī shù) [A type of tree], various jeweled trees, and various fragrant trees; everywhere one could see flowing springs and bathing ponds, filled with water possessing the eight qualities of merit (Bā gōngdé shuǐ) [Water with eight beneficial qualities]; all evil destinies and lowly people all disappeared, and in the country there was no name of 'woman'; everywhere there were lotuses as large as chariot wheels, and Bodhisattvas (Púsà) [Enlightenment beings] were sitting upon them in the lotus position. That Wú sǐ Fó (Deathless Buddha) was sitting on a lotus, expounding the essentials of the Dharma for the Bodhisattvas, surrounded by immeasurable hundreds of thousands of millions of Śakra, Brahma, and the Four Heavenly Kings (Shì Fàn sì tiānwáng) [Guardian deities in Buddhism], and there were also immeasurable hundreds of thousands of millions of sentient beings all coming to make offerings to the Buddha, listening attentively to the Dharma in due order. The Deathless Deva arose from the Samadhi of Manifesting All Forms, prostrated at the Buddha's feet, circumambulated the Buddha to the right, and then disappeared. The Bodhisattva Mahasattva Chú gàizhàng Púsà mó訶sà (Sarvanivaranaviskambhin) [Name of a Bodhisattva] said to the Buddha, 『World Honored One! How much merit must a good man or good woman cultivate in order to hear this Sutra?』 The Buddha said, 『If a person sincerely listens to this Sutra, remembers, upholds, recites, writes, and widely explains it to others.』 The Buddha said, 『Furthermore, if a good man or good woman practices giving for hundreds of thousands of millions of kalpas in this Three Thousand Great Thousand World, it is not as good as a good man or good woman with pure faith, writing, and making offerings,』
以清凈心故得福甚多。何以故？財施微少、法施廣大。生死眾生於生死中作無量財施，未曾得聞出世法施。若善男子、善女人使三千大千世界眾生皆立十善；復有善男子、善女人聞此正法，次第受持、讀誦、廣分別說，其福亦過於上。何以故？十善果報生此世界故。若善男子、善女人能令三千大千世界眾生悉得須陀洹果、斯陀含果、阿那含果、阿羅漢果、得辟支佛果，設得如是功德，猶故不如聞上一句之義、次第受持、讀誦、書寫、為人廣說。何以故？聲聞、辟支佛功德皆從此經出故。因於此經能出一切菩薩，及諸佛出現於世，若讀誦此經、次第句義分別解說，即是受持一切佛法。何以故？此經即是一切經母，若不得此經，諸大勝法皆悉不得，此經即是菩薩具戒。」
一切諸聲聞弟子皆從坐而起，偏袒右肩，合掌白佛言：「世尊！我等於大生死聞是經故皆得出離。」
佛言：「比丘！如是，如是。」
爾時，世尊普告大眾：「善男子！善女人！若國土方域有是經典文字、章句次第，當知此處即是道場處、即是轉法輪處、即是諸佛大塔像處、有此經處即是世尊。何以故？善男子！法即是菩提、法即是轉法輪。善男子！此法即是佛，供養於法即是供養佛。若有說法法師處，此處即是佛塔，於此法師當生
【現代漢語翻譯】 現代漢語譯本：以清凈心施捨，獲得的福報非常多。為什麼呢？因為財物佈施的功德微小，而佛法佈施的功德廣大。生死輪迴中的眾生，在生死之中作無量的財物佈施，卻從未聽聞過能脫離生死的佛法佈施。如果善男子、善女人能使三千大千世界的眾生都奉行十善業；又有善男子、善女人聽聞此正法，依次接受、奉持、讀誦、廣泛地解說，他的福報也超過前者。為什麼呢？因為十善的果報只能使眾生生於此世界。如果善男子、善女人能使三千大千世界的眾生都證得須陀洹果（Sotapanna，入流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arhat，無學果），乃至證得辟支佛果（Pratyekabuddha，緣覺果），即使獲得如此大的功德，仍然不如聽聞上面所說的一句經義，並依次接受、奉持、讀誦、書寫、為他人廣泛解說。為什麼呢？因為聲聞（Sravaka，阿羅漢）和辟支佛的功德都從此經中產生。由於此經，能出現一切菩薩，以及諸佛出現於世間。如果讀誦此經，並依次對經中的句義分別解說，那就是接受和奉持一切佛法。為什麼呢？因為此經是一切經的根本，如果不能得到此經，諸種殊勝的佛法都不能得到，此經就是菩薩所受持的具足戒律。 一切聲聞弟子都從座位上站起來，袒露右肩，合掌對佛說：『世尊！我們這些在大生死輪迴中的眾生，因為聽聞此經的緣故，都能得到解脫。』 佛說：『比丘！是的，是的。』 這時，世尊普遍地告訴大眾：『善男子！善女人！如果國土或區域有這部經典的文字、章節和次第，應當知道這個地方就是道場，就是轉法輪的地方，就是諸佛的大塔像所在的地方，有此經的地方就是世尊所在。為什麼呢？善男子！法就是菩提（Bodhi，覺悟），法就是轉法輪。善男子！此法就是佛，供養法就是供養佛。如果有說法法師所在的地方，這個地方就是佛塔，對於這位法師應當生起……』
【English Translation】 English version: One obtains much merit through a pure mind. Why is this? Because the giving of wealth is small, while the giving of Dharma is vast. Sentient beings in the cycle of birth and death make limitless offerings of wealth within birth and death, yet they have never heard of the Dharma offering that transcends the world. If a good man or good woman causes all beings in the three thousand great thousand worlds to establish themselves in the ten good deeds; and if another good man or good woman hears this correct Dharma, successively receives, upholds, recites, and widely explains it, their merit also surpasses the former. Why is this? Because the fruit of the ten good deeds only causes beings to be born in this world. If a good man or good woman can cause all beings in the three thousand great thousand worlds to attain the fruit of a Stream-enterer (Sotapanna), the fruit of a Once-returner (Sakadagami), the fruit of a Non-returner (Anagami), the fruit of an Arhat (Arhat), and even attain the fruit of a Pratyekabuddha (Pratyekabuddha), even having obtained such merit, it is still not as good as hearing even one phrase of the meaning above, and successively receiving, upholding, reciting, writing, and widely explaining it to others. Why is this? Because the merits of Sravakas (Sravaka) and Pratyekabuddhas all come from this sutra. Because of this sutra, all Bodhisattvas can appear, as well as all Buddhas appearing in the world. If one recites this sutra, and successively explains the meaning of the phrases, that is receiving and upholding all the Buddha's Dharma. Why is this? Because this sutra is the mother of all sutras. If one cannot obtain this sutra, all the great and supreme Dharmas cannot be obtained. This sutra is the complete precepts of a Bodhisattva. All the Sravaka disciples rose from their seats, bared their right shoulders, and with palms together, said to the Buddha: 'World Honored One! We, beings in the great cycle of birth and death, are all able to attain liberation because of hearing this sutra.' The Buddha said: 'Bhikkhus! It is so, it is so.' At that time, the World Honored One universally announced to the assembly: 'Good men! Good women! If in a country or region there are the words, chapters, and order of this sutra, you should know that this place is the place of the Bodhimanda (Bodhi, enlightenment), the place of turning the Dharma wheel, the place where the great stupas and images of all the Buddhas are located, and the place where this sutra is is where the World Honored One is. Why is this? Good men! The Dharma is Bodhi, the Dharma is turning the Dharma wheel. Good men! This Dharma is the Buddha, offering to the Dharma is offering to the Buddha. If there is a Dharma master who speaks the Dharma, that place is a Buddha stupa, and one should generate towards this Dharma master...'
殷重想、善知識想、作示正道想。見是法師應生愛樂、信敬、歡喜，應起遠迎，請令就坐，應當讚歎：『善哉善哉，快說法要。』若一劫、若減一劫、若過一劫讚歎，如是讚歎猶不能盡。何以故？若人好樂法者，種種讚歎、尊重、恭敬猶不能盡所行之處。假使有人能以血灑地，猶故不名盡心供養。何以故？如此法師則為受持如來一切佛種。如此法師應如師子無畏，不應作下劣想、不作毀害心。著凈潔衣深生信敬，得他讚歎而心不高，亦不起我慢、亦不輕他，不為財利，專心說法。」
爾時，釋提桓因白佛言：「世尊！若有世界能說是經文字、章句次第之處，我當躬自將諸眷屬往彼供養、擁護法師。」
佛言：「善哉，善哉！憍尸迦！是汝應作。」
爾時，除蓋障菩薩摩訶薩白佛言：「世尊！此次第所說，當云何名斯經？」
「善男子！此經文字章句次第當名『寶云』，亦名『寶藏』，亦名『智燈』，亦名『除蓋障菩薩之所受持』。」
爾時，除蓋障菩薩及諸菩薩聞已，諸大聲聞、帝釋、大梵、護世天王、摩醯首羅並諸天子而為上首，乃至天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、摩睺羅伽，無量百千億眾皆稱：「善哉，善哉！」歡喜奉行。
寶云經卷第七
【現代漢語翻譯】 現代漢語譯本：應以殷重心、善知識心、以及為我指示正道的心態去對待說法之人。見到這樣的法師，應當心生愛慕、信服、恭敬、歡喜，應該起身遠遠地迎接，請他入座，並且讚歎：『太好了，太好了，請您快快宣講佛法要義。』即使用一劫的時間、或者少於一劫的時間、或者超過一劫的時間來讚歎，這樣的讚歎仍然不能完全表達敬意。為什麼呢？如果有人真心喜愛佛法，那麼無論怎樣讚歎、尊重、恭敬，都不能完全表達對說法之人的敬意。 即使有人能用自己的血灑在地上，也不能算是盡心供養。為什麼呢？因為這樣的法師，實際上是在受持如來的一切佛種。對待這樣的法師，應該像獅子一樣無所畏懼，不應該產生輕視的想法，也不應該有譭謗傷害的心。 穿著乾淨整潔的衣服，內心深處充滿信心和敬意，即使得到別人的讚揚，內心也不會驕傲自滿，也不會生起我慢之心，也不會輕視他人，不爲了財物利益，專心致志地宣講佛法。』
這時，釋提桓因（Śakro devānām indraḥ，帝釋天）對佛說：『世尊！如果哪個世界能夠宣說這部經的文字、章節和次第，我應當親自帶領我的眷屬前往那裡，供養和保護說法之法師。』
佛說：『好啊，好啊！憍尸迦（Kauśika，Śakro devānām indraḥ的別稱）！這正是你應該做的。』
這時，除蓋障菩薩摩訶薩（Sarvanīvaraṇaviṣkambhin，菩薩名）對佛說：『世尊！這部經所說的次第，應當如何稱呼這部經呢？』
『善男子！這部經的文字、章節和次第，應當名為《寶云》（Ratnamegha），也名為《寶藏》（Ratnākara），也名為《智燈》（Jñānāloka），也名為《除蓋障菩薩之所受持》。』
這時，除蓋障菩薩以及各位菩薩聽了之後，各位大聲聞、帝釋（Śakro devānām indraḥ，帝釋天）、大梵天（Mahābrahmā，色界天之主）、護世天王（Lokapāla，四大天王）、摩醯首羅（Maheśvara，大自在天）以及各位天子為首，乃至天、龍、夜叉（Yakṣa，一種鬼神）、乾闥婆（Gandharva，一種天神，負責奏樂）、阿修羅（Asura，一種惡神）、迦樓羅（Garuda，一種大鳥，為天龍八部之一）、摩睺羅伽（Mahoraga，一種大蟒神），無量百千億大眾都稱讚說：『太好了，太好了！』歡喜地接受奉行。
《寶云經》卷第七
【English Translation】 English version: One should approach with earnest thought, with the thought of a virtuous friend, and with the thought of one who shows the right path. Seeing such a Dharma master, one should generate love, faith, reverence, and joy. One should rise to greet him from afar, invite him to be seated, and praise him, saying: 'Excellent, excellent, please quickly expound the essential Dharma.' Even if one praises for a kalpa, less than a kalpa, or more than a kalpa, such praise would still not be exhaustive. Why? If a person is fond of the Dharma, no amount of praise, respect, or reverence can fully express the respect for the place where he practices. Even if someone could sprinkle the ground with their own blood, it would still not be called a complete offering. Why? Because such a Dharma master is actually upholding all the Buddha-seeds of the Tathāgata (如來，Tathāgata). One should treat such a Dharma master with the fearlessness of a lion, without generating inferior thoughts or harboring thoughts of harm. Wearing clean clothes, one should deeply generate faith and reverence. Even if one receives praise from others, one should not be arrogant, nor should one give rise to pride or belittle others. One should not be motivated by material gain, but should wholeheartedly expound the Dharma.'
At that time, Śakro devānām indraḥ (釋提桓因，the lord of the devas) said to the Buddha: 'World-Honored One! If there is any world where the words, chapters, and order of this sutra are spoken, I shall personally lead my retinue to that place to make offerings to and protect the Dharma master.'
The Buddha said: 'Good, good! Kauśika (憍尸迦，another name for Śakro devānām indraḥ)! This is what you should do.'
At that time, Sarvanīvaraṇaviṣkambhin (除蓋障菩薩摩訶薩，a Bodhisattva) said to the Buddha: 'World-Honored One! What should be the name of this sutra, given the order in which it is spoken?'
'Good man! The words, chapters, and order of this sutra should be named 'Ratnamegha' (寶云，Treasure Cloud), also named 'Ratnākara' (寶藏，Treasure Store), also named 'Jñānāloka' (智燈，Lamp of Wisdom), and also named 'That Which is Upheld by Sarvanīvaraṇaviṣkambhin (除蓋障菩薩之所受持，the Bodhisattva Sarvanīvaraṇaviṣkambhin).'
At that time, Sarvanīvaraṇaviṣkambhin and the other Bodhisattvas, the great Śrāvakas (聲聞，hearers), Śakro devānām indraḥ (帝釋，the lord of the devas), Mahābrahmā (大梵天，the great Brahma), the Lokapālas (護世天王，the guardians of the world), Maheśvara (摩醯首羅，Great Lord), and the other devaputras (天子，sons of gods) as leaders, and even the devas (天，gods), nāgas (龍，dragons), yakṣas (夜叉，a type of spirit), gandharvas (乾闥婆，a type of celestial musician), asuras (阿修羅，a type of demon), garudas (迦樓羅，a type of large bird), and mahoragas (摩睺羅伽，a type of large serpent), countless hundreds of thousands of millions of beings all exclaimed: 'Excellent, excellent!' and joyfully accepted and practiced it.
The Seventh Scroll of the Ratnamegha Sutra (寶云經)