T16n0659_大乘寶云經
大正藏第 16 冊 No. 0659 大乘寶云經
No. 659 [No. 658]
大乘寶云經卷第一
梁扶南三藏曼陀羅仙共僧伽婆羅譯
序品第一
如是我聞：
一時佛婆伽槃住伽耶國伽耶頂山，與大僧眾七萬人俱，一切皆是大阿羅漢——諸漏已盡，無復煩惱；心得自在，心善解脫、慧善解脫；眾所知識，皆大龍、象；所作已辦，不受後有，舍離重擔，逮得己利；盡諸有結，善俱解脫，一切自在，究竟彼岸；善達法性，法王之子；其心調伏，堅固不退，世間八風所不能動；眾德具足，所愿皆滿，住涅槃道——唯除一人，所謂長老阿難。
復與諸大菩薩摩訶薩眾十六萬大士俱——一切皆是一生補處，向一切智、重一切智、趣一切智、就一切智，得無礙陀羅尼三昧，住于首楞嚴三昧；悉皆遊戲，藉大神通成熟眾生，不暫休息；無復一切煩惱、障礙，大慈大悲遍現十方一切國土，善能往反無量佛剎；以空境界住于無相，動、止、進、退每為利益一切眾生；善行一切諸佛境界，智慧無邊同於虛空、三昧微妙甚深如海、心不搖動如須彌山、清凈無穢猶如蓮華、心善明凈如摩尼寶、其心皎潔如煉真金——其名曰：寶相菩薩摩訶薩、寶掌菩薩、寶印掌菩薩、寶冠菩
【現代漢語翻譯】 現代漢語譯本 大正藏第 16 冊 No. 0659 大乘寶云經
No. 659 [No. 658]
大乘寶云經卷第一
梁扶南三藏曼陀羅仙共僧伽婆羅譯
序品第一
如是我聞：
一時，佛婆伽槃（Bhagavan，世尊）住伽耶國（Gaya）伽耶頂山，與七萬大比丘僧眾在一起，他們都是大阿羅漢——諸漏已盡，沒有煩惱；心已得自在，心善於解脫、智慧善於解脫；為大眾所熟知，都是大龍、像一般的人物；該做的已做完，不再受後世輪迴，捨棄了重擔，獲得了自身的利益；斷盡了一切有結，善於從一切束縛中解脫，一切自在，最終到達彼岸；通達法性，是佛法的王子；他們的心調伏得很好，堅定不退轉，不會被世間的八風所動搖；具備各種功德，所希望的都能滿足，安住在涅槃之道——只有一個人除外，那就是長老阿難（Ananda）。
世尊還與十六萬大菩薩摩訶薩在一起——他們都是一生補處菩薩，趨向於一切智、重視一切智、趣向一切智、成就一切智，獲得了無礙陀羅尼三昧（Dharani-samadhi，總持三昧），安住在首楞嚴三昧（Shurangama-samadhi，首楞嚴三昧）；他們都在遊戲中，憑藉大神通來成熟眾生，沒有片刻休息；沒有一切煩惱和障礙，以大慈大悲之心遍佈十方一切國土，善於往返于無量佛剎；以空的境界安住在無相之中，一舉一動、前進後退都爲了利益一切眾生；善於進入一切諸佛的境界，智慧無邊如同虛空，三昧微妙深邃如同大海，心不動搖如同須彌山，清凈沒有污穢如同蓮花，心明亮清澈如同摩尼寶珠，他們的心純潔明亮如同精煉的真金——他們的名字是：寶相菩薩摩訶薩、寶掌菩薩、寶印掌菩薩、寶冠菩
【English Translation】 English version Taisho Tripitaka Volume 16 No. 0659 The Great Treasure Cloud Sutra
No. 659 [No. 658]
The Great Treasure Cloud Sutra, Volume 1
Translated by Tripitaka Master Mandalasena of Liang Funan and Sanghavarman
Chapter 1: Introduction
Thus have I heard:
At one time, the Buddha Bhagavan (World Honored One) was dwelling in the country of Gaya on the mountain of Gaya Head, together with a great assembly of seventy thousand monks, all of whom were great Arhats—their outflows were exhausted, and they were without afflictions; their minds were free, well liberated in mind and well liberated in wisdom; they were known by the multitude, all were great dragons and elephants; what needed to be done was done, they would not be subject to future existence, they had abandoned heavy burdens, attained their own benefit; they had exhausted all fetters of existence, were well liberated together, were all free, and had ultimately reached the other shore; they were skilled in understanding the nature of phenomena, sons of the Dharma King; their minds were well tamed, firm and unretreating, unable to be moved by the eight winds of the world; they were complete with all virtues, all their wishes were fulfilled, and they dwelt on the path of Nirvana—except for one person, namely the Elder Ananda.
Furthermore, he was with a great assembly of one hundred and sixty thousand great Bodhisattva Mahasattvas—all of whom were Bodhisattvas destined for Buddhahood in their next life, heading towards all-knowing wisdom, valuing all-knowing wisdom, moving towards all-knowing wisdom, approaching all-knowing wisdom, having obtained unobstructed Dharani-samadhi (total retention samadhi), dwelling in Shurangama-samadhi (heroic march samadhi); they all sported and played, using great supernormal powers to mature sentient beings, without resting even for a moment; they were without all afflictions and obstacles, with great compassion pervading all lands in the ten directions, skilled in going back and forth to immeasurable Buddha lands; abiding in the realm of emptiness in non-appearance, every movement, stop, advance, and retreat was for the benefit of all sentient beings; skilled in practicing all the realms of the Buddhas, their wisdom was boundless like space, their samadhi was subtle and profound like the sea, their minds were unshakeable like Mount Sumeru, pure and without defilement like a lotus flower, their minds were clear and bright like a Mani jewel, their minds were pure and radiant like refined true gold—their names were: Bodhisattva Mahasattva Treasure Appearance, Bodhisattva Treasure Palm, Bodhisattva Treasure Seal Palm, Bodhisattva Treasure Crown
薩、寶頂菩薩、寶首菩薩、寶積菩薩、寶髻菩薩、寶幢菩薩、金藏菩薩、金剛藏菩薩、寶藏菩薩、吉藏菩薩、莊嚴藏菩薩、如來藏菩薩、智慧藏菩薩、日月藏菩薩、三昧藏菩薩、蓮華藏菩薩、解脫月菩薩、普月菩薩、觀世音菩薩、大勢至菩薩、觀察自在菩薩、普賢菩薩、普眼菩薩、蓮華眼菩薩、廣眼菩薩、普威儀菩薩、普齊整菩薩、普悅意菩薩、普禮菩薩、智意菩薩、法意菩薩、勝意菩薩、上意菩薩、金剛意菩薩、師子奮迅菩薩、大雷聲王菩薩、師子吼菩薩、深響音菩薩、無污菩薩、無垢菩薩、金剛明菩薩、日光菩薩、智光菩薩、智吉菩薩、月吉菩薩、芙蓉吉菩薩、寶吉菩薩、文殊師利童子菩薩等；十六大士，賢護菩薩以為上首；及賢劫中諸大菩薩，彌勒菩薩以為上首。
四天王天，四大天王以為上首；三十三天，天主帝釋以為上首；夜摩天子，須夜摩天以為上首；兜率諸天，刪兜率陀天以為上首；化樂諸天，化樂天主以為上首；他化自在諸天，自在天主以為上首；與諸梵俱助白諸梵王等一切梵眾，是大梵王以為上首；一切凈居諸天，大自在天以為上首；阿修羅王毗摩質多以為上首，如是等無量百千阿修羅王；阿耨達龍王、摩那斯龍王、娑竭羅龍王、婆修吉龍王，如是等無量百千龍王，吉威德龍王以為上首；及
【現代漢語翻譯】 現代漢語譯本：薩（Sā，菩薩名），寶頂菩薩，寶首菩薩，寶積菩薩，寶髻菩薩，寶幢菩薩，金藏菩薩，金剛藏菩薩，寶藏菩薩，吉藏菩薩，莊嚴藏菩薩，如來藏菩薩，智慧藏菩薩，日月藏菩薩，三昧藏菩薩，蓮華藏菩薩，解脫月菩薩，普月菩薩，觀世音菩薩，大勢至菩薩，觀察自在菩薩，普賢菩薩，普眼菩薩，蓮華眼菩薩，廣眼菩薩，普威儀菩薩，普齊整菩薩，普悅意菩薩，普禮菩薩，智意菩薩，法意菩薩，勝意菩薩，上意菩薩，金剛意菩薩，師子奮迅菩薩，大雷聲王菩薩，師子吼菩薩，深響音菩薩，無污菩薩，無垢菩薩，金剛明菩薩，日光菩薩，智光菩薩，智吉菩薩，月吉菩薩，芙蓉吉菩薩，寶吉菩薩，文殊師利童子菩薩等；十六大士，賢護菩薩以為上首；及賢劫中諸大菩薩，彌勒菩薩以為上首。
四天王天，四大天王以為上首；三十三天，天主帝釋（Dìshì，佛教中的天神）以為上首；夜摩天子，須夜摩天以為上首；兜率諸天，刪兜率陀天以為上首；化樂諸天，化樂天主以為上首；他化自在諸天，自在天主以為上首；與諸梵俱助白諸梵王等一切梵眾，是大梵王以為上首；一切凈居諸天，大自在天以為上首；阿修羅王毗摩質多（Pímózhìduō，阿修羅王名）以為上首，如是等無量百千阿修羅王；阿耨達龍王、摩那斯龍王、娑竭羅龍王、婆修吉龍王，如是等無量百千龍王，吉威德龍王以為上首；及
【English Translation】 English version: Sa (Sā, name of a Bodhisattva), Bodhisattva Baoding, Bodhisattva Baoshou, Bodhisattva Baoji, Bodhisattva Baoji, Bodhisattva Baochuang, Bodhisattva Jinzang, Bodhisattva Jingangzang, Bodhisattva Baozang, Bodhisattva Jizang, Bodhisattva Zhuangyanzang, Bodhisattva Rulaizang, Bodhisattva Zhihuizang, Bodhisattva Riyuezang, Bodhisattva Sanmeizang, Bodhisattva Lianhuazang, Bodhisattva Jietuoyue, Bodhisattva Puyue, Bodhisattva Guanshiyin, Bodhisattva Dashi Zhi, Bodhisattva Guancha Zizai, Bodhisattva Puxian, Bodhisattva Puyan, Bodhisattva Lianhuayan, Bodhisattva Guangyan, Bodhisattva Puweiyi, Bodhisattva Puqizheng, Bodhisattva Puyueyi, Bodhisattva Puli, Bodhisattva Zhiyi, Bodhisattva Fayi, Bodhisattva Shengyi, Bodhisattva Shangyi, Bodhisattva Jingangyi, Bodhisattva Shizi Fenxun, Bodhisattva Daleisheng Wang, Bodhisattva Shizi Hou, Bodhisattva Shenxiangyin, Bodhisattva Wuwu, Bodhisattva Wugou, Bodhisattva Jingangming, Bodhisattva Riguang, Bodhisattva Zhiguang, Bodhisattva Zhiji, Bodhisattva Yueji, Bodhisattva Furongji, Bodhisattva Baoji, Bodhisattva Manjushri Kumara, etc.; the Sixteen Great Beings, with Bodhisattva Xianhu as their leader; and the great Bodhisattvas in the Bhadrakalpa, with Bodhisattva Maitreya as their leader.
The Heaven of the Four Heavenly Kings, with the Four Heavenly Kings as their leaders; the Heaven of the Thirty-three, with the Lord Shakra (Dìshì, a deity in Buddhism) as their leader; the Yama Heaven, with Suyama Heaven as its leader; the Tushita Heavens, with Santushita Heaven as their leader; the Nirmanarati Heavens, with the Lord of the Nirmanarati Heaven as their leader; the Paranirmitavasavartin Heavens, with the Lord of the Paranirmitavasavartin Heaven as their leader; together with all the Brahma hosts who assist the Brahma Kings, with the Great Brahma King as their leader; all the Pure Abode Heavens, with the Great自在天 as their leader; the Asura King Vimalacitra (Pímózhìduō, name of an Asura King) as their leader, such as countless hundreds of thousands of Asura Kings; the Anavatapta Dragon King, the Manasvin Dragon King, the Sagara Dragon King, the Vasuki Dragon King, such as countless hundreds of thousands of Dragon Kings, with the Auspicious威德 Dragon King as their leader; and
諸龍女、無量百千天、龍、夜叉、乾闥婆、阿修羅、迦留羅、緊那羅、摩睺羅伽、人非人等。
爾時，大眾圍繞。伽耶頂山廣四由旬，無有地所及虛空中有空缺處猶若鄰虛。是時，大眾聚集，瞻仰尊顏，一面安坐。
是中寶師子座高一由旬，四方寶座高二十里，無量繒彩敷覆其上，懸七寶鈴及諸羅網、百千幡華。高座四面一切地界變為金剛，七寶所成，悅眾人意，平坦如掌，掃灑凈潔，燒諸雜香，無量天華皆散其上。無量百千蓮華大如車輪，從地踴出，皆是金色，琉璃為臺、因陀尼羅珠以為其鬘，香氣馚馥、可愛柔軟，供養世尊。高座四角不近、不遠，有四寶樹自然而出，高六十里，四維各十五里。
爾時，世尊坐師子座，以平等心善轉法輪、降魔怨敵，世間八風所不能動，無怖、無畏、無怯弱想，如師子王，亦如阿耨達池八功德水湛然盈滿、猶若大海甚深無底、如須彌山安隱不動、如日照了一切世間、如月悅樂一切群品、如大龍王遍雨法雨、如大梵王出過三界。無量調順弟子圍繞，無量百千釋、梵、護世諸天恭敬禮拜，心不高下，光明照曜一切大眾。
是時，世尊從頭頂上放大光明——其名普照——無量光明侍從而出，照曜十方無量無邊一切世界。照已收還，右旋三匝而皆入于如來面門。
【現代漢語翻譯】 現代漢語譯本： 諸位龍女，以及無量百千的天眾、龍眾、夜叉（守護神）、乾闥婆（樂神）、阿修羅（非天）、迦留羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人以及非人等等。
當時，大眾圍繞在佛陀周圍。伽耶頂山廣闊四由旬（古印度長度單位），沒有地面或者虛空中有任何空缺之處，就像緊鄰著天空一樣。這時，大眾聚集在一起，瞻仰佛陀的尊容，在一面安靜地坐著。
其中，寶師子座高一由旬，四方的寶座高二十里，無量的繒彩覆蓋在上面，懸掛著七寶鈴鐺以及各種羅網、成百上千的幡和華蓋。高座的四面，一切地界都變為金剛，由七寶所構成，使眾人心生喜悅，平坦如手掌，打掃得乾淨整潔，焚燒著各種雜香，無量的天華都散落在上面。無量百千的蓮華大如車輪，從地裡涌出，都是金色，用琉璃做臺座、用因陀尼羅珠（青色寶珠）作為裝飾，香氣芬芳濃郁、可愛柔軟，用來供養世尊。高座的四個角，不近也不遠，有四棵寶樹自然生長而出，高六十里，四面各寬十五里。
當時，世尊坐在師子座上，以平等心善妙地轉動法輪（佛法），降伏魔怨和敵人，世間的八風（利、衰、毀、譽、稱、譏、苦、樂）所不能動搖，沒有恐怖、沒有畏懼、沒有怯弱的想法，如同師子王一樣，也如同阿耨達池（無熱惱池）中充滿八功德水一樣，湛然盈滿、猶如大海般深邃無底、如同須彌山般安穩不動、如同太陽照耀一切世間、如同月亮悅樂一切眾生、如同大龍王普遍降下法雨、如同大梵天王超出三界。無量調順的弟子圍繞著他，無量百千的釋天、梵天、護世諸天恭敬地禮拜，心中沒有高下之分，光明照耀著一切大眾。
這時，世尊從頭頂上放出大光明——其名為普照——無量的光明侍從跟隨而出，照耀十方無量無邊的一切世界。照耀完畢后收回，右旋三匝，全部進入如來的面門。
【English Translation】 English version: Together with dragon daughters, immeasurable hundreds of thousands of devas (gods), nagas (dragons), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (mythical beings, half-human and half-horse), mahoragas (great serpents), humans, and non-humans.
At that time, the great assembly was gathered around. Mount Gayashirsha was four yojanas (ancient Indian unit of distance) in breadth, with no gaps in the ground or in the sky, as if it were adjacent to the heavens. At this time, the great assembly gathered, gazing upon the venerable countenance of the Buddha, and sat down peacefully on one side.
In the midst of them, a jeweled lion throne stood one yojana high, and the four-sided jeweled seats were twenty li (ancient Chinese unit of distance) high. Immeasurable silken banners covered them, and seven-jeweled bells, nets, and hundreds of thousands of pennants and canopies hung from them. The entire ground on all four sides of the high seat was transformed into diamond, made of seven jewels, pleasing the hearts of all, as flat as the palm of a hand, swept clean, and fragrant with various incenses, with immeasurable heavenly flowers scattered upon it. Immeasurable hundreds of thousands of lotus flowers, as large as chariot wheels, sprang forth from the ground, all of them golden in color, with lapis lazuli pedestals and garlands of Indranila gems (sapphires), their fragrance rich and sweet, lovely and soft, offered to the World-Honored One. At the four corners of the high seat, neither too near nor too far, four jeweled trees grew naturally, sixty li high, each fifteen li wide on all four sides.
At that time, the World-Honored One sat upon the lion throne, skillfully turning the Dharma wheel (Buddhist teachings) with an equal mind, subduing demonic enemies, unmoved by the eight winds of the world (gain, loss, disgrace, fame, praise, blame, suffering, and pleasure), without fear, without dread, without any thought of weakness, like a lion king, also like the Anavatapta Lake (a mythical lake) filled with the eight qualities of water, serene and full, like a vast ocean, deep and bottomless, like Mount Sumeru, stable and unmoving, like the sun illuminating all the world, like the moon delighting all beings, like a great dragon king universally raining down the Dharma rain, like a Great Brahma King transcending the three realms. He was surrounded by immeasurable, well-disciplined disciples, and immeasurable hundreds of thousands of Shakra (Indra), Brahma, and guardian deities of the world respectfully bowed in worship, their minds without arrogance or inferiority, their light illuminating the entire assembly.
At that time, the World-Honored One emitted a great light from the crown of his head—its name was Universal Illumination—and immeasurable lights attended and emerged, illuminating all the immeasurable and boundless worlds in the ten directions. After illuminating, they were withdrawn, circumambulating three times to the right, and all entered the Tathagata's (Buddha's) face.
如是入已而無增減，猶如酥油、水等而寫沙中，不增、不減；如來光明亦復如是。
爾時，東方過無量恒河沙數世界，彼有世界名芙蓉華，是中有佛，名芙蓉眼如來、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，正為菩薩摩訶薩眾演說法要，所謂一大乘道。是中佛剎無有聲聞、辟支佛二乘之名，而彼世界一切眾生悉是菩薩階位，不退于阿耨多羅三藐三菩提。彼佛世界無餘雜食，一切菩薩唯羨禪味以為飲食、唯善法樂以為飲食。是中世界無復日、月、星宿之光，唯是如來光明照了。是方世界無有穢草、砂礫、荊棘及諸黑山，而彼世界平坦如掌。
是中有菩薩摩訶薩名曰薩婆尼弼沙敢毗陣國言此降伏一切障礙菩薩，若有眾生聞是菩薩名字，一彈指頃而發善心即能得除一切障礙。
爾時，降伏一切障礙菩薩摩訶薩遇是世尊所放光明往照其身，而從住處出詣彼佛，頭面恭敬禮佛足已，一所而坐；及與無量菩薩大眾觸是光明，各各從於住處出詣彼佛，頭面作禮，恭敬已畢卻坐一處。
爾時，降伏一切障礙菩薩從座而起，偏袒右肩，右膝著地，在蓮華臺上合掌向佛而前白言：「世尊！何因何緣有此光明遍照，種種雜色不可思議，清凈無垢悅樂一切菩薩身心？」
【現代漢語翻譯】 現代漢語譯本： 就像酥油或水等物寫在沙中，不會增加也不會減少一樣，進入之後也沒有增減；如來的光明也是如此。 當時，在東方經過無量恒河沙數的世界，有一個世界名為芙蓉華（Lotus Flower），那裡有一尊佛，名為芙蓉眼如來（Lotus Eye Tathagata）、應供（Worthy of Offerings）、正遍知（Perfectly Enlightened）、明行足（Perfect in Knowledge and Conduct）、善逝（Well-Gone）、世間解（Knower of the World）、無上士（Unsurpassed One）、調御丈夫（Tamer of Men）、天人師（Teacher of Gods and Men）、佛（Buddha）、世尊（World-Honored One），正在為菩薩摩訶薩（Bodhisattva-Mahasattvas）們演說大法要，即所謂的一大乘道（One Great Vehicle Path）。在這個佛剎中，沒有聲聞（Sravakas）、辟支佛（Pratyekabuddhas）二乘之名，而那個世界的一切眾生都是菩薩的階位，不會從阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中退轉。那個佛世界沒有其他的雜食，一切菩薩都以禪味為飲食，以善法之樂為飲食。那個世界沒有太陽、月亮、星宿的光芒，只有如來的光明照耀。 那個世界沒有污穢的草、沙礫、荊棘以及各種黑山，而那個世界平坦如手掌。 那裡有一位菩薩摩訶薩，名叫薩婆尼弼沙敢毗陣（Sarvanivaranaviskambhin），用陣國的話說，就是降伏一切障礙菩薩（The Bodhisattva Who Subdues All Obstacles）。如果有眾生聽到這位菩薩的名字，在一彈指的瞬間生起善心，就能消除一切障礙。 當時，降伏一切障礙菩薩摩訶薩遇到世尊所放的光明照耀其身，便從住處出來前往那位佛的所在，頭面恭敬地禮拜佛足后，在一旁坐下；以及無數的菩薩大眾接觸到這光明，各自從住處出來前往那位佛的所在，頭面作禮，恭敬完畢後坐在一處。 當時，降伏一切障礙菩薩從座位上站起來，袒露右肩，右膝著地，在蓮花臺上合掌向佛，上前稟告說：『世尊！是什麼原因，什麼緣故，有這樣的光明遍照，種種雜色不可思議，清凈無垢，使一切菩薩身心喜悅？』
【English Translation】 English version: Just as when ghee or water is written in sand, there is no increase or decrease, there is no increase or decrease after entering; the light of the Tathagata is also like this. At that time, passing through countless worlds as numerous as the sands of the Ganges River in the east, there was a world named Lotus Flower (芙蓉華, Fúróng Huá), and in that world there was a Buddha named Lotus Eye Tathagata (芙蓉眼如來, Fúróng Yǎn Rúlái), Worthy of Offerings (應供, Yìnggòng), Perfectly Enlightened (正遍知, Zhèngbiànzhī), Perfect in Knowledge and Conduct (明行足, Míngxíngzú), Well-Gone (善逝, Shànshì), Knower of the World (世間解, Shìjiānjiě), Unsurpassed One (無上士, Wúshàngshì), Tamer of Men (調御丈夫, Tiáoyù Zhàngfū), Teacher of Gods and Men (天人師, Tiānrén Shī), Buddha (佛, Fó), World-Honored One (世尊, Shìzūn), who was expounding the essential Dharma for the Bodhisattva-Mahasattvas (菩薩摩訶薩, Púsà Móhēsà), namely, the One Great Vehicle Path (一大乘道, Yī Dàshèng Dào). In that Buddha-field, there were no names of Sravakas (聲聞, Shēngwén) or Pratyekabuddhas (辟支佛, Bìzhīfó) of the Two Vehicles, and all beings in that world were of the Bodhisattva stage, not regressing from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Ānòuduōluósānmiǎosānpútí, Unsurpassed Perfect Enlightenment). In that Buddha-world, there were no other mixed foods; all Bodhisattvas delighted only in the taste of dhyana (禪味, Chánwèi) as food, and only in the joy of good Dharma as food. In that world, there was no light from the sun, moon, or stars, only the light of the Tathagata illuminated it. In that world, there were no impure grasses, gravel, thorns, or black mountains, and that world was as flat as the palm of a hand. There was a Bodhisattva-Mahasattva named Sarvanivaranaviskambhin (薩婆尼弼沙敢毗陣, Sàpóníbìshāgǎnbìzhèn), which in the language of the Zhen country means 'The Bodhisattva Who Subdues All Obstacles' (降伏一切障礙菩薩, Xiángfú Yīqiè Zhàng'ài Púsà). If any sentient being hears the name of this Bodhisattva and generates a good thought in the snap of a finger, they will be able to remove all obstacles. At that time, the Bodhisattva-Mahasattva Who Subdues All Obstacles encountered the light emitted by the World-Honored One shining upon his body, and he came forth from his dwelling to the place of that Buddha, respectfully bowed his head to the Buddha's feet, and sat to one side; and countless Bodhisattva assemblies, touched by this light, each came forth from their dwellings to the place of that Buddha, bowed their heads in reverence, and after paying their respects, sat in one place. At that time, the Bodhisattva Who Subdues All Obstacles rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined together on a lotus platform, approached the Buddha and said: 'World-Honored One! What is the cause, what is the reason, that there is this light shining everywhere, with various colors inconceivable, pure and without defilement, delighting the bodies and minds of all Bodhisattvas?'
是時，佛告菩薩言：「善男子！去此西方過恒河沙數世界，彼有佛剎名娑訶世界，是中有佛名釋迦牟尼如來、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。若有眾生得聞釋迦牟尼佛名號，是諸眾生則不退轉于阿耨多羅三藐三菩提。如是光明則是釋迦如來所放光明，清凈無垢，微妙第一，悅樂一切菩薩身心。」
作是語已，復白佛言：「世尊！以何義故，有諸眾生得聞釋迦牟尼佛名而不退轉于阿耨多羅三藐三菩提？」
作是問已，芙蓉眼佛告降伏一切障礙菩薩言：「善男子！釋迦如來於過去世行菩薩時已發誓愿：『我成佛時，凡是眾生聞我名者皆悉令得不退轉于阿耨多羅三藐三菩提。』」
「世尊！彼世界中一切眾生聞佛名者盡不退轉耶？」
佛言：「不然。」
「世尊！彼土眾生不聞釋迦牟尼佛名耶？」
佛言：「善男子！皆得聞也。」
「世尊！彼土眾生無退轉者云何不退轉耶？」
佛言：「善男子！是諸眾生種植不退轉因，藉聞彼佛名號而生。今者，如來見是事已，說彼眾生無有退轉，非但聞名而不退轉。善男子！我今為汝當說譬喻，成是義故。善男子！如樹種子若大、若小，但無事礙、具諸外緣，即生萌牙乃至增長。善男
【現代漢語翻譯】 現代漢語譯本 這時，佛告訴菩薩說：『善男子！從這裡向西，經過像恒河沙粒那樣多的世界，有一個佛國叫做娑訶世界（Saha world），那裡有一尊佛，名叫釋迦牟尼如來（Sakyamuni Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purusa-damya-sarathi）、天人師（Sasta deva-manusyanam）、佛（Buddha）、世尊（Bhagavan）。如果有眾生能夠聽到釋迦牟尼佛的名號，這些眾生就不會在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）上退轉。這樣的光明就是釋迦如來所放的光明，清凈沒有瑕疵，微妙無比，使一切菩薩的身心感到喜悅。』
說完這些話后，（菩薩）又對佛說：『世尊！因為什麼緣故，有些眾生聽到釋迦牟尼佛的名號就不會在阿耨多羅三藐三菩提上退轉呢？』
提出這個問題后，芙蓉眼佛（Padma-netra Buddha）告訴降伏一切障礙菩薩（Sarva-varana-vinivarana-vishkambhin Bodhisattva）說：『善男子！釋迦如來在過去世行菩薩道時，已經發過誓願：『我成佛的時候，凡是眾生聽到我的名字，都讓他們在阿訇多羅三藐三菩提上不退轉。』』
『世尊！那個世界中的一切眾生聽到佛的名號，都能不退轉嗎？』
佛說：『不是的。』
『世尊！那個國土的眾生聽不到釋迦牟尼佛的名號嗎？』
佛說：『善男子！都能聽到。』
『世尊！那個國土的眾生沒有退轉的，為什麼不會退轉呢？』
佛說：『善男子！這些眾生種下了不退轉的因，憑藉聽到那位佛的名號而生起。現在，如來看到這件事，所以說那些眾生沒有退轉，不是僅僅聽到名號就不會退轉。善男子！我現在為你講一個譬喻，來成就這個道理。善男子！就像樹的種子，無論大小，只要沒有阻礙，具備各種外在條件，就會發芽，乃至生長。』
【English Translation】 English version At that time, the Buddha said to the Bodhisattva: 'Good man! Going west from here, passing through worlds as numerous as the sands of the Ganges River, there is a Buddha-field called the Saha world (Saha world), in which there is a Buddha named Sakyamuni Tathagata (Sakyamuni Tathagata), Arhat (Arhat), Samyak-sambuddha (Samyak-sambuddha), Vidya-charana-sampanna (Vidya-charana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purusa-damya-sarathi (Purusa-damya-sarathi), Sasta deva-manusyanam (Sasta deva-manusyanam), Buddha (Buddha), Bhagavan (Bhagavan). If there are sentient beings who hear the name of Sakyamuni Buddha, these sentient beings will not regress from anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Such light is the light emitted by Sakyamuni Tathagata, pure and without blemish, supremely subtle, delighting the bodies and minds of all Bodhisattvas.'
After saying these words, (the Bodhisattva) further said to the Buddha: 'World Honored One! For what reason do some sentient beings, upon hearing the name of Sakyamuni Buddha, not regress from anuttara-samyak-sambodhi?'
After asking this question, the Padma-netra Buddha (Padma-netra Buddha) said to Sarva-varana-vinivarana-vishkambhin Bodhisattva (Sarva-varana-vinivarana-vishkambhin Bodhisattva): 'Good man! When Sakyamuni Tathagata was practicing the Bodhisattva path in past lives, he made a vow: 'When I attain Buddhahood, all sentient beings who hear my name will be enabled to not regress from anuttara-samyak-sambodhi.''
'World Honored One! Do all sentient beings in that world who hear the Buddha's name not regress?'
The Buddha said: 'No.'
'World Honored One! Do the sentient beings in that land not hear the name of Sakyamuni Buddha?'
The Buddha said: 'Good man! They all hear it.'
'World Honored One! How is it that the sentient beings in that land who do not regress do not regress?'
The Buddha said: 'Good man! These sentient beings plant the cause of non-regression, arising by virtue of hearing the name of that Buddha. Now, the Tathagata, having seen this, says that those sentient beings do not regress, not that they do not regress merely by hearing the name. Good man! I will now tell you a parable to establish this meaning. Good man! Like the seed of a tree, whether large or small, as long as there are no obstacles and all external conditions are met, it will sprout and grow.'
子！云何說是為種子耶？」
對曰：「世尊！無事礙故，說為種子。」
佛言：「如是。善男子！聞如來名則便得種不退轉種，是諸眾生即得名為不退轉于阿耨多羅三藐三菩提。」
復白佛言：「世尊！我今往彼娑訶世界，愿樂欲得見釋迦佛、應供、正遍知，親近、恭敬、禮拜、供養。」
爾時，芙蓉眼世尊告降伏一切障礙菩薩摩訶薩言：「善男子！善哉佳矣，往時已到，汝當知之。」
復有無量諸大菩薩悉皆往詣芙蓉眼佛所而白佛言：「世尊！我等皆亦愿樂往彼娑訶世界，欲見釋迦牟尼佛，親近、恭敬、尊重、供養。」
爾時，芙蓉眼佛告菩薩眾：「善男子！汝等隨意往之，今正是時。至彼世界，謹慎收攝莫放逸住。何以故？彼土眾生貪慾甚多、嗔恚甚多、愚癡甚多，不持沙門清凈梵行、深樂非法、惡賴奸詐、磣毒粗獷、讒刺言語、穢曲逆耳、惡口罵詈、放逸自恣、傲誕獨高、嘲調諂曲、形容醜陋、懈怠懶惰、破戒暗鈍、勤行惡業、嫉妒慳貪，無量煩惱之所纏縛。如是彼土眾生眾中，釋迦如來正為說法。」
是等菩薩大眾對如來曰：「世尊！甚難甚難，釋迦如來為彼眾生而說法耶。」
佛言：「如是，如是。善男子！釋迦如來為彼眾生演說法要，甚難甚難。善男
【現代漢語翻譯】 現代漢語譯本： 『善男子！您所說的什麼是種子呢？』 降伏一切障礙菩薩回答說：『世尊！因為沒有事物能夠阻礙，所以說是種子。』 佛說：『是的，正是這樣。善男子！聽聞如來的名號，就能得到不退轉的種子，這些眾生就可以被稱為在阿耨多羅三藐三菩提上不退轉。』 降伏一切障礙菩薩又對佛說：『世尊！我現在想前往娑婆世界，希望能夠見到釋迦牟尼佛（Sakyamuni Buddha，能仁寂默），應供（Arhat，值得供養的聖者），正遍知（Samyaksambuddha，如實遍知一切法的佛陀），親近、恭敬、禮拜、供養他。』 這時，芙蓉眼世尊（Padma-netra Buddha）告訴降伏一切障礙菩薩摩訶薩（Sarva-nivaranaviskambhin Bodhisattva Mahasattva，降伏一切障礙的大菩薩）說：『善男子！很好，太好了，前往的時機已經到了，你應該知道。』 又有無數的大菩薩都前往芙蓉眼佛（Padma-netra Buddha）的住所，對佛說：『世尊！我們也希望前往娑婆世界，想見釋迦牟尼佛（Sakyamuni Buddha），親近、恭敬、尊重、供養他。』 這時，芙蓉眼佛（Padma-netra Buddha）告訴菩薩們：『善男子！你們可以隨意前往，現在正是時候。到達那個世界后，要謹慎收攝身心，不要放逸。為什麼呢？因為那個世界的眾生貪慾 बहुत多，嗔恚 बहुत多，愚癡 बहुत多，不遵守沙門（Sramana，出家修行者）清凈的梵行（Brahmacarya，清凈的行為），深深地喜愛非法之事，邪惡虛偽奸詐，殘酷狠毒粗暴，喜歡讒言誹謗，言語污穢彎曲刺耳，惡語謾罵，放縱恣意，傲慢自大，嘲諷戲弄諂媚，外貌醜陋，懈怠懶惰，破戒愚昧遲鈍，勤奮地做惡業，嫉妒慳吝貪婪，被無量的煩惱所纏縛。就在這樣的那個世界的眾生之中，釋迦如來（Sakyamuni Tathagata）正在為他們說法。』 這些菩薩大眾對如來說：『世尊！太難了，太難了，釋迦如來（Sakyamuni Tathagata）竟然為那些眾生說法啊。』 佛說：『是的，是的。善男子！釋迦如來（Sakyamuni Tathagata）為那些眾生演說佛法的要義，確實非常困難。善男子！』
【English Translation】 English version: 『Good man! What do you mean by 'seed'?』 The Bodhisattva Subduing All Obstacles replied: 『World Honored One! Because there is nothing that obstructs, it is called a seed.』 The Buddha said: 『It is so. Good man! Hearing the name of the Tathagata, one immediately obtains the seed of non-retrogression. These beings can then be called non-retrogressing from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).』 The Bodhisattva Subduing All Obstacles further said to the Buddha: 『World Honored One! I now wish to go to the Saha world (the world of endurance), hoping to see Sakyamuni Buddha (Sakyamuni Buddha, the Sage of the Shakya clan), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), to draw near, revere, prostrate, and make offerings to him.』 At that time, the World Honored One Padma-netra (Padma-netra Buddha, Lotus-eyed Buddha) told the Bodhisattva Mahasattva Sarva-nivaranaviskambhin (Sarva-nivaranaviskambhin Bodhisattva Mahasattva, the great bodhisattva who subdues all obstacles): 『Good man! Excellent, very good, the time to go has arrived, you should know this.』 Again, countless great Bodhisattvas all went to the place of the Buddha Padma-netra (Padma-netra Buddha) and said to the Buddha: 『World Honored One! We also wish to go to the Saha world (the world of endurance), wanting to see Sakyamuni Buddha (Sakyamuni Buddha), to draw near, revere, respect, and make offerings to him.』 At that time, the Buddha Padma-netra (Padma-netra Buddha) told the assembly of Bodhisattvas: 『Good men! You may go as you wish, now is the right time. Upon arriving in that world, be careful to restrain yourselves and do not dwell in laxity. Why? Because the beings of that land have much greed, much anger, much ignorance, do not uphold the pure Brahmacarya (Brahmacarya, pure conduct) of a Sramana (Sramana, renunciate), deeply delight in unlawful things, are wickedly deceitful and treacherous, cruelly poisonous and coarse, fond of slanderous and backbiting speech, have filthy and twisted words that grate on the ears, curse and scold with foul mouths, are unrestrained and self-indulgent, arrogant and haughty, mocking and flattering, have ugly appearances, are lazy and indolent, break precepts and are dull-witted, diligently engage in evil deeds, are jealous and stingy, and are bound by countless afflictions. It is in the midst of such beings in that land that the Tathagata Sakyamuni (Sakyamuni Tathagata) is righteously expounding the Dharma.』 These great Bodhisattva assemblies said to the Tathagata: 『World Honored One! How difficult, how difficult it is that the Tathagata Sakyamuni (Sakyamuni Tathagata) expounds the Dharma for those beings!』 The Buddha said: 『It is so, it is so. Good men! The Tathagata Sakyamuni (Sakyamuni Tathagata) expounds the essentials of the Dharma for those beings, it is indeed very difficult. Good men!』
子！彼土眾生如是粗獷，運一念善甚為艱難。何以故？若於清凈世界，眾生清凈，修行善法不足為難；娑訶世界如是穢濁，設彼眾生能運善心一彈指頃甚為希有，一彈指頃歸依于佛、歸依正法、歸依聖僧甚為希有，一彈指頃受持凈戒甚為希有、一彈指頃發離欲心甚為希有、一彈指頃運大悲心發阿耨多羅三藐三菩提心甚為希有。」
是諸菩薩而白佛言：「希有。世尊！希有。善逝！」爾時，一切諸菩薩摩訶薩言：「善哉。世尊！如所教誨，隨順正法，如誨奉行。」
從佛聞已，頂禮佛足，禮竟而出。復為釋迦如來化作種種供養之具：有化寶樹，華果莊嚴，相好圓滿；有化毗琉璃樹、有化玻梨寶樹、有化金銀之樹，及如意樹華果之樹；又化衣云，及莊嚴云、香云、鬘云、蓋云並伎樂云，如是變化合成一云。是諸菩薩與降伏一切障礙菩薩俱而往娑訶世界。
爾時，降伏一切障礙菩薩報諸菩薩言：「仁者！此娑訶世界眾生，恒為眾苦之所逼惱。善哉，仁者！我等應當為諸眾生作大神通，以神通力令彼眾生遠離眾苦而受快樂。」
是諸菩薩答言：「善哉，善哉。仁者！」
爾時，降伏一切障礙菩薩而作神通，即從身出種種光明——清涼微妙，無有垢穢，悅樂身心——以是光明遍照三千大千世界。
【現代漢語翻譯】 現代漢語譯本： 『子！』佛說，『這個世界的眾生如此粗獷，生起一個善念都非常艱難。為什麼呢？如果在清凈的世界，眾生清凈，修行善法不是難事；娑婆世界（Saha world，指我們所居住的這個充滿煩惱和痛苦的世界）如此污穢，如果那裡的眾生能夠生起善心哪怕只是一個彈指的時間，都是非常稀有的，一個彈指的時間皈依佛、皈依法、皈依僧，都是非常稀有的，一個彈指的時間受持清凈的戒律都是非常稀有的，一個彈指的時間生起遠離慾望的心都是非常稀有的，一個彈指的時間生起大悲心，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）都是非常稀有的。』
這些菩薩對佛說：『稀有啊，世尊（World-Honored One）！稀有啊，善逝（Sugata，如來十號之一，意為善於逝去者）！』當時，一切諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）說：『太好了，世尊！如您所教誨的，我們應當隨順正法，如您教誨的那樣奉行。』
聽了佛的教誨后，他們頂禮佛足，禮拜完畢后就離開了。他們又為釋迦如來（Sakyamuni Buddha，佛教的創始人）化現出種種供養的器具：有化現的寶樹，花果莊嚴，相好圓滿；有化現的毗琉璃（Vaidurya，一種寶石）樹、有化現的玻梨寶樹、有化現的金銀之樹，以及如意樹華果之樹；又化現出衣云，以及莊嚴云、香云、鬘云、蓋云，以及伎樂云，這些變化合成一朵雲。這些菩薩與降伏一切障礙菩薩（Subduing All Obstacles Bodhisattva）一起前往娑婆世界。
當時，降伏一切障礙菩薩告訴諸位菩薩說：『各位仁者！這個娑婆世界的眾生，經常被各種痛苦所逼迫惱亂。太好了，各位仁者！我們應當為這些眾生施展大神通，用神通力使他們遠離各種痛苦而享受快樂。』
這些菩薩回答說：『太好了，太好了，仁者！』
當時，降伏一切障礙菩薩施展神通，立即從身上發出種種光明——清涼微妙，沒有污垢，使身心愉悅——用這些光明遍照三千大千世界。
【English Translation】 English version: 『Son!』 the Buddha said, 『The beings in that land are so coarse that it is very difficult for them to generate a single thought of goodness. Why is that? If it were in a pure world, where beings are pure, cultivating good deeds would not be difficult. But the Saha world (Saha world, referring to the world we live in, full of troubles and suffering) is so defiled that if beings there can generate a good thought for even the time it takes to snap one's fingers, it is very rare. It is very rare for them to take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha for the time it takes to snap one's fingers. It is very rare for them to uphold pure precepts for the time it takes to snap one's fingers. It is very rare for them to generate a mind of detachment for the time it takes to snap one's fingers. It is very rare for them to generate a mind of great compassion and arouse the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment) for the time it takes to snap one's fingers.』
Those Bodhisattvas said to the Buddha, 『It is rare, World-Honored One (World-Honored One)! It is rare, Sugata (Sugata, one of the ten titles of the Tathagata, meaning 'Well-Gone')!』 At that time, all the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) said, 『Excellent, World-Honored One! As you have taught, we should accord with the Proper Dharma and practice as you have instructed.』
Having heard the Buddha's teachings, they prostrated themselves at the Buddha's feet, and after bowing, they departed. They then transformed various offerings for Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism): there were transformed jeweled trees, adorned with flowers and fruits, with perfect characteristics; there were transformed Vaidurya (Vaidurya, a type of gemstone) trees, transformed crystal trees, transformed gold and silver trees, and wish-fulfilling trees with flowers and fruits; they also transformed clouds of clothing, as well as clouds of adornments, clouds of incense, clouds of garlands, clouds of canopies, and clouds of music, these transformations combined into one cloud. These Bodhisattvas, together with Subduing All Obstacles Bodhisattva (Subduing All Obstacles Bodhisattva), went to the Saha world.
At that time, Subduing All Obstacles Bodhisattva said to the Bodhisattvas, 『Virtuous ones! The beings of this Saha world are constantly oppressed and afflicted by various sufferings. Excellent, virtuous ones! We should manifest great spiritual powers for these beings, using our spiritual powers to enable them to be free from various sufferings and enjoy happiness.』
The Bodhisattvas replied, 『Excellent, excellent, virtuous one!』
At that time, Subduing All Obstacles Bodhisattva manifested spiritual powers, and immediately emitted various lights from his body—cool, subtle, without defilement, pleasing to body and mind—using these lights to illuminate the three thousand great thousand worlds.
是中一切地獄及諸畜生、餓鬼之類及閻羅王，遇此光明皆離眾苦、受諸快樂，無復相殺害心、無忿恨心、無嗔恚心，互相恭敬作父母想。三千大千世界中間無光明處，日月光明、神通道力不能照處，是菩薩光悉皆照了，是中眾生互得相見。又，三千大千世界諸鐵圍山、目真鄰山、大目真鄰山及余無量黑山，皆是菩薩光明照了。上至一切諸梵天處乃至有頂，下去乃至地獄——所謂活活地獄、黑繩地獄、合破地獄、叫喚地獄、大叫喚地獄、燒煮地獄、大燒煮地獄、阿鼻地獄，一百三十六諸大地獄及諸寒冰地獄無有方所，諸地獄等非日光明之所能照——遇此光明悉得快樂，息諸苦痛。
以是神通，有諸眾生求食得食、求飲得飲，衣服、車乘、財帛、金銀、珍寶應念而得，無眼得眼、聾者得聞、啞者能語、失心顛狂而得正念、苦者得樂、懷娠之女產生安隱，無有痛惱。
爾時，一切大地菩薩摩訶薩眾往詣伽耶頂山，是諸大士去山非遠。此三千大千世界七寶羅網遍覆其上，于虛空中雨大蓮華。諸天華云、果云、鬘云、香云、衣云、諸散香云、種種繒彩、幢幡、蓋云，一切自然空中而現，凡諸眾生觸此雲雨皆得快樂。伽耶頂山諸穢樹木悉不復現，是諸地界悉大清凈，唯有寶樹、意樹、華樹、果樹、檀樹、沉香之樹遍滿
【現代漢語翻譯】 現代漢語譯本：其中，所有地獄、畜生、餓鬼以及閻羅王，遇到這種光明都脫離各種痛苦，享受各種快樂，不再有互相殘殺的心、沒有怨恨心、沒有嗔怒心，互相恭敬，視對方如父母。三千大千世界中間沒有光明的地方，日月的光明、神通的力量都無法照到的地方，這位菩薩的光明全部照亮，其中的眾生互相得見。而且，三千大千世界的所有鐵圍山（圍繞世界的鐵山）、目真鄰山（黑山）、大目真鄰山（大黑山）以及其他無量的黑山，都被菩薩的光明照亮。向上直到所有梵天之處乃至有頂天，向下直到地獄——即活活地獄、黑繩地獄、合破地獄、叫喚地獄、大叫喚地獄、燒煮地獄、大燒煮地獄、阿鼻地獄，一百三十六種大地獄以及各種寒冰地獄沒有方向，各種地獄等不是太陽光明所能照到的地方——遇到這種光明都得到快樂，停止各種痛苦。 憑藉這種神通，有些眾生求食得食、求飲得飲，衣服、車乘、財帛、金銀、珍寶應念而得，沒有眼睛的得到眼睛、聾子得到聽覺、啞巴能夠說話、失去心智顛狂的人恢復正念、受苦的人得到快樂、懷孕的女子順利生產，沒有痛苦。 當時，一切大地上的菩薩摩訶薩眾前往伽耶頂山（山名），這些大士距離山不遠。這三千大千世界用七寶羅網遍佈其上，在虛空中降下大蓮花。諸天的花云、果云、鬘云、香云、衣云、各種散香云、各種繒彩、幢幡、寶蓋云，一切自然地在空中顯現，凡是眾生接觸到這些雲雨都得到快樂。伽耶頂山的所有污穢樹木全部不再顯現，這些地界全部變得非常清凈，只有寶樹、意樹（隨心所欲的樹）、華樹、果樹、檀樹、沉香樹遍佈。
【English Translation】 English version: Therein, all the hells, as well as beings in the realms of animals, hungry ghosts, and even Yama (the king of the underworld), upon encountering this light, are liberated from all suffering and experience all kinds of happiness. They no longer harbor thoughts of mutual harm, resentment, or anger, but instead, they treat each other with respect, regarding one another as parents. In the middle of the three thousand great thousand worlds, in places where there is no light, where the light of the sun and moon and the power of spiritual penetrations cannot reach, the light of this Bodhisattva illuminates everything, and the beings therein are able to see each other. Moreover, all the Iron Mountain Ranges (mountains surrounding the world), Mucilinda Mountains (black mountains), Great Mucilinda Mountains (great black mountains), and other immeasurable black mountains in the three thousand great thousand worlds are illuminated by the light of the Bodhisattva. Upward, reaching all the Brahma heavens and even the Peak of Existence, and downward, reaching the hells—namely, the Reviving Hell, the Black Rope Hell, the Crushing Hell, the Crying Hell, the Great Crying Hell, the Burning Hell, the Great Burning Hell, and the Avici Hell, the one hundred and thirty-six great hells and all the freezing hells without direction, all the hells that the light of the sun cannot reach—upon encountering this light, they all attain happiness and cease their suffering. Through this spiritual power, some beings who seek food obtain food, those who seek drink obtain drink, and clothing, vehicles, wealth, gold, silver, and treasures are obtained as soon as they are thought of. Those without eyes gain eyes, the deaf gain hearing, the mute are able to speak, those who have lost their minds and are insane regain right mindfulness, those who suffer obtain happiness, and pregnant women give birth peacefully, without pain or distress. At that time, all the Bodhisattva Mahasattvas (great enlightened beings) on the earth went to Mount Gaya Head (name of a mountain). These great beings were not far from the mountain. These three thousand great thousand worlds were covered with nets of seven jewels, and great lotus flowers rained down in the empty sky. Clouds of heavenly flowers, clouds of fruit, clouds of garlands, clouds of incense, clouds of clothing, clouds of various scattered fragrances, various silks and colors, banners, and canopies all appeared naturally in the sky, and all beings who touched these clouds and rain obtained happiness. All the impure trees on Mount Gaya Head disappeared, and these lands became very pure, with only jeweled trees, wish-fulfilling trees, flower trees, fruit trees, sandalwood trees, and agarwood trees filling them.
其中。
無量天女于虛空中作天伎樂而供養佛，以是音樂出此偈頌歌詠佛德：
「託生林苑世奇特， 清凈、無污、無等等， 愿禮虛空等相故， 我等故來到此國； 于道樹下成等覺， 破碎一切眾魔怨， 愿禮無比具威神， 我等故來到此國； 眾中轉于妙法輪， 說法如幻、水中月， 愿禮微妙如意樹， 我等故來到此國； 了知世間如夢等， 種種色像如火輪， 愿禮不動福慧聚， 我等故來到此國； 于無量劫修雙行， 福慧成滿由大悲， 愿禮清凈滿月面， 我等故來到此國； 無量人、天、菩薩眾， 恭敬供養稽首禮， 愿禮除暗逾日光， 我等故來到此國； 累劫苦行獲法珍， 慈悲不吝施群品， 愿禮自利利他者， 我等故來到此國； 心凈寂滅慈悲熏， 塵勞不污如蓮華， 愿禮無量功德聚， 我等故來到此國； 無為本性非生滅， 神通道力現三相， 愿禮自在不思議， 我等故來到此國； 分明相好莊嚴身， 救護世間所歸仰， 愿禮寶樹無量枝， 我等並赍供養具。」
爾時，偈頌出已未久，長老目連即從座起，偏袒右肩，右膝著地，合掌向佛，恭敬禮畢而白佛言：「世尊！如今瑞相是
【現代漢語翻譯】 現代漢語譯本 其中。
無量天女于虛空中演奏天樂，以此供養佛陀，並以偈頌歌詠佛陀的功德：
『降生於林苑，是世間罕見的奇特景象，清凈、無染、無與倫比。 愿禮敬您，如同虛空般無邊無際的法相，因此我們來到這個國度。 在菩提樹下成就正等覺，破除一切魔障怨恨。 愿禮敬您，無比威嚴神通，因此我們來到這個國度。 在眾人之中轉動微妙的法輪，所說法義如幻如水中月。 愿禮敬您，微妙的如意寶樹，因此我們來到這個國度。 了知世間萬物如夢幻泡影，種種色相如旋轉的火輪。 愿禮敬您，不動搖的福德智慧之聚，因此我們來到這個國度。 于無量劫中修持福慧雙運，以大悲心圓滿成就。 愿禮敬您，清凈圓滿如明月的面容，因此我們來到這個國度。 無量的人、天眾、菩薩眾，恭敬供養，稽首禮拜。 愿禮敬您，驅除黑暗勝過日光，因此我們來到這個國度。 累劫苦行獲得珍貴的佛法，慈悲不吝嗇地施予眾生。 愿禮敬您，自利利他的聖者，因此我們來到這個國度。 內心清凈寂滅，被慈悲薰染，不被塵世煩惱所污染，如同蓮花一般。 愿禮敬您，無量功德的聚集，因此我們來到這個國度。 無為的本性，不生不滅，以神通之力顯現三身。 愿禮敬您，自在不可思議，因此我們來到這個國度。 分明具足的相好莊嚴之身，救護世間眾生的皈依之處。 愿禮敬您，如寶樹般擁有無量枝葉，我們帶著供養品前來。』
這時，偈頌唱完不久，長老Maudgalyāyana（目連，佛陀十大弟子之一，以神通第一著稱）即從座位上站起，袒露右肩，右膝跪地，合掌向佛，恭敬地行禮后對佛說：『世尊！如今這吉祥的瑞相是……』
【English Translation】 English version Thereupon,
Limitless heavenly maidens, in the empty sky, made celestial music as an offering to the Buddha, and with this music, they uttered these verses, singing the Buddha's virtues:
'Born in the Lumbini Garden, a rare and wondrous event, pure, undefiled, and incomparable. We vow to pay homage to you, whose form is like the boundless sky, and therefore we have come to this land. Having attained perfect enlightenment under the Bodhi tree, shattering all demonic enemies and resentments. We vow to pay homage to you, incomparably majestic and powerful, and therefore we have come to this land. Turning the wondrous Dharma wheel in the assembly, teaching the Dharma like an illusion, like the moon in water. We vow to pay homage to you, the wondrous wish-fulfilling tree, and therefore we have come to this land. Knowing the world to be like a dream, all kinds of forms and appearances like a wheel of fire. We vow to pay homage to you, the unshakable accumulation of merit and wisdom, and therefore we have come to this land. Having cultivated the dual practice of merit and wisdom for immeasurable kalpas (aeons), fulfilling it through great compassion. We vow to pay homage to you, the pure and full moon-like face, and therefore we have come to this land. Limitless humans, devas (gods), and Bodhisattvas, respectfully making offerings and bowing in reverence. We vow to pay homage to you, dispelling darkness more than the sunlight, and therefore we have come to this land. Having obtained the precious Dharma through kalpas of ascetic practice, compassionately and unreservedly bestowing it upon all beings. We vow to pay homage to you, the one who benefits both self and others, and therefore we have come to this land. The mind is pure and tranquil, imbued with compassion, undefiled by worldly defilements, like a lotus flower. We vow to pay homage to you, the accumulation of immeasurable merits, and therefore we have come to this land. The unconditioned nature is neither born nor dies, manifesting the three bodies through supernatural powers. We vow to pay homage to you, free and inconceivable, and therefore we have come to this land. The distinct and auspicious marks adorn your body, protecting and saving the world, the refuge of all. We vow to pay homage to you, like a precious tree with limitless branches, and we bring offerings.』
At that time, not long after the verses were uttered, the Elder Maudgalyāyana (one of the Buddha's ten great disciples, known for his foremost supernatural powers) arose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, respectfully paid homage, and said to the Buddha: 『World Honored One! What is the cause of this auspicious sign now?』
誰所作？本未曾有、未曾聞見。」
說是語已，佛告長老目揵連言：「目連！東方去此過恒河沙等數世界，彼有世界名芙蓉華，是中有佛名芙蓉眼如來、應、正遍知，即時存在，正說法要。從彼佛土，降伏一切障礙菩薩與無量百千億那由他諸大士，俱來至此娑訶世界現是瑞相。」
佛說是語未久之頃，降伏一切障礙菩薩與百千億那由他諸菩薩俱，以大神通悉詣佛所，與大士俱頭面稽首敬禮佛足，圍繞千匝俱立佛前，以此偈頌一時同音而嘆佛曰：
「大名！大勇猛！ 大智！大仙尊！ 過有諸危險， 歸命度彼岸。 光明普照了， 普知眾生性， 普愍、普救拔， 敬禮至極尊； 不動如須彌、 如海深無底， 降諸外道群， 稽首禮法王； 本來無生滅， 法性體自然， 眾中師子吼， 敬禮轉法輪。 時為說正道、 時令達真如、 時令入涅槃、 或為授記別， 善達三聚性， 時機無不了， 所化諸眾生， 法網如意滿。 淫、怒、癡等垢， 及余無量惑， 坐于菩提樹， 以智火燒盡。 自度而度他、 自脫脫世間， 久迷三有險， 唯佛能濟拔。 三有長牢獄， 無明熟眠眾， 法燈今覺悟， 頂禮群品親。 如
是諸菩薩， 皆是佛化生， 愿樂聞正法， 世尊為說之。」
爾時，降伏一切障礙菩薩與諸菩薩摩訶薩等以是偈頌嘆佛已畢，世尊憐愍聽許復座，俱于蓮華臺上而坐，隨其所應而從座起，偏袒右肩，右膝著蓮華臺，合掌向佛而白佛言：「世尊！我今欲問如來、應供、正遍知隨處少分，唯愿世尊！如今所問憐愍答之。」
作是語已，佛告降伏一切障礙菩薩言：「大士但問，如來世尊常自聽許。隨意所問，如來當爲分別答之。」
爾時，降伏一切障礙菩薩蒙佛聽許而白佛言：「世尊！菩薩摩訶薩云何具足檀那波羅蜜？云何具足尸羅波羅蜜？云何具足羼提波羅蜜？云何具足毗梨耶波羅蜜？云何具足禪那波羅蜜？云何具足般若波羅蜜？云何具足優和俱舍羅波羅蜜？云何具足波尼牢那波羅蜜？云何具足婆羅波羅蜜？云何具足阇那波羅蜜？世尊！云何菩薩摩訶薩與地平等？云何菩薩與水平等？云何菩薩與火平等？云何菩薩與風平等？云何菩薩與虛空平等？世尊！云何菩薩如月、如日？云何菩薩如師子王？世尊！云何菩薩善能調伏？云何菩薩世所知識？云何菩薩喻若蓮華？云何菩薩發增廣心？云何菩薩得清凈心？云何菩薩無疑惑心？云何菩薩意如大海？世尊！云何菩薩心解微細？云何菩薩辯才會理？云何
【現代漢語翻譯】 現代漢語譯本： 『這些菩薩，都是佛陀所化生，他們願意歡喜地聽聞真正的佛法，世尊請為他們宣說吧。』
這時，降伏一切障礙菩薩（Sarva-nivāraṇa-viṣkambhin，意為降伏一切障礙的菩薩）與諸位菩薩摩訶薩（Bodhisattva-mahāsattva，意為偉大的菩薩）等用這些偈頌讚嘆佛陀完畢后，世尊憐憫他們，允許他們回到座位。他們一同在蓮花臺上坐下，然後各自按照自己的身份從座位上起身，袒露右肩，右膝跪在蓮花臺上，合掌向佛陀稟告說：『世尊！我現在想請問如來（Tathāgata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyak-saṃbuddha，佛的稱號之一）關於修行方面的一些問題，只希望世尊！現在能夠慈悲憐憫地回答我的問題。』
說完這些話后，佛陀告訴降伏一切障礙菩薩說：『大士請問吧，如來世尊一直都在聽許。隨意發問，如來會為你詳細解答。』
這時，降伏一切障礙菩薩得到佛陀的允許后稟告佛陀說：『世尊！菩薩摩訶薩如何才能圓滿具足檀那波羅蜜（Dāna-pāramitā，佈施波羅蜜）？如何才能圓滿具足尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）？如何才能圓滿具足羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）？如何才能圓滿具足毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）？如何才能圓滿具足禪那波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）？如何才能圓滿具足般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）？如何才能圓滿具足優和俱舍羅波羅蜜（Upāya-kauśalya-pāramitā，方便善巧波羅蜜）？如何才能圓滿具足波尼牢那波羅蜜（Praṇidhāna-pāramitā，愿波羅蜜）？如何才能圓滿具足婆羅波羅蜜（Bala-pāramitā，力波羅蜜）？如何才能圓滿具足阇那波羅蜜（Jñāna-pāramitā，智波羅蜜）？世尊！菩薩摩訶薩如何才能與大地平等？如何才能與水平等？如何才能與火平等？如何才能與風平等？如何才能與虛空平等？世尊！菩薩如何才能像月亮、太陽一樣？菩薩如何才能像獅子王一樣？世尊！菩薩如何才能善於調伏自己？菩薩如何才能被世人所熟知？菩薩如何才能像蓮花一樣？菩薩如何才能發起廣大的心？菩薩如何才能得到清凈的心？菩薩如何才能沒有疑惑的心？菩薩的心如何才能像大海一樣？世尊！菩薩的心如何才能理解微妙的道理？菩薩如何才能擁有善辯的才能？』
【English Translation】 English version: 'These Bodhisattvas are all born from the transformation of the Buddha. They are willing and delighted to hear the true Dharma. May the World-Honored One explain it for them.'
At that time, Sarva-nivāraṇa-viṣkambhin Bodhisattva (the Bodhisattva who subdues all obstacles), together with the Bodhisattva-mahāsattvas (great Bodhisattvas), having praised the Buddha with these verses, the World-Honored One, out of compassion, allowed them to return to their seats. They sat together on the lotus platform, and then each, according to their status, rose from their seats, bared their right shoulders, knelt with their right knees on the lotus platform, and, with palms joined, addressed the Buddha, saying: 'World-Honored One! I now wish to ask the Tathāgata (one of the titles of the Buddha), the Arhat (one of the titles of the Buddha), the Samyak-saṃbuddha (one of the titles of the Buddha) about some aspects of practice. I only hope that the World-Honored One will now compassionately answer my questions.'
Having spoken these words, the Buddha said to Sarva-nivāraṇa-viṣkambhin Bodhisattva: 'Great being, please ask. The Tathāgata, the World-Honored One, is always listening and permitting. Ask whatever you wish, and the Tathāgata will explain and answer you in detail.'
At that time, Sarva-nivāraṇa-viṣkambhin Bodhisattva, having received the Buddha's permission, addressed the Buddha, saying: 'World-Honored One! How does a Bodhisattva-mahāsattva perfectly fulfill the Dāna-pāramitā (perfection of giving)? How does one perfectly fulfill the Śīla-pāramitā (perfection of morality)? How does one perfectly fulfill the Kṣānti-pāramitā (perfection of patience)? How does one perfectly fulfill the Vīrya-pāramitā (perfection of vigor)? How does one perfectly fulfill the Dhyāna-pāramitā (perfection of meditation)? How does one perfectly fulfill the Prajñā-pāramitā (perfection of wisdom)? How does one perfectly fulfill the Upāya-kauśalya-pāramitā (perfection of skillful means)? How does one perfectly fulfill the Praṇidhāna-pāramitā (perfection of vows)? How does one perfectly fulfill the Bala-pāramitā (perfection of strength)? How does one perfectly fulfill the Jñāna-pāramitā (perfection of knowledge)? World-Honored One! How can a Bodhisattva-mahāsattva be equal to the earth? How can a Bodhisattva be equal to water? How can a Bodhisattva be equal to fire? How can a Bodhisattva be equal to wind? How can a Bodhisattva be equal to space? World-Honored One! How can a Bodhisattva be like the moon, like the sun? How can a Bodhisattva be like a lion king? World-Honored One! How can a Bodhisattva be skilled in taming oneself? How can a Bodhisattva be known by the world? How can a Bodhisattva be like a lotus flower? How can a Bodhisattva develop a vast mind? How can a Bodhisattva attain a pure mind? How can a Bodhisattva have a mind without doubt? How can a Bodhisattva's mind be like the ocean? World-Honored One! How can a Bodhisattva's mind understand subtle principles? How can a Bodhisattva possess eloquent talent?'
菩薩辯才明瞭？云何菩薩辯才凈潔？云何菩薩辯才能悅一切眾生？云何菩薩入壞言語？世尊！云何菩薩利益說法？云何菩薩無不隨順？云何菩薩善了法界？云何菩薩行於空境？云何菩薩住于無相？云何菩薩遠離一切心願？云何菩薩以慈為身？云何菩薩以悲為身？云何菩薩恒歡喜住？云何菩薩住于舍中？云何菩薩神通遊戲？云何菩薩永離八難？云何菩薩不忘失菩提心？云何菩薩得宿命智？云何菩薩親近善知識？云何菩薩遠離惡知識？云何菩薩得如來法身？云何菩薩得金剛不壞身？云何菩薩作大薩泊主？云何菩薩作大導師？云何菩薩示道不顛倒？云何菩薩恒正憶念？云何菩薩著糞掃衣？云何菩薩受持三衣？云何菩薩行不低昂？云何菩薩如法乞食？云何菩薩唯一坐食？云何菩薩不再飲食？云何菩薩住阿蘭若？云何菩薩依止樹下？云何菩薩習坐露地？云何菩薩住尸陀林？云何菩薩宴坐不眠？云何菩薩隨宜敷座？云何菩薩攝心方法？云何菩薩用心與理相應？云何菩薩受持修多羅經？云何菩薩受持毗尼律？云何菩薩具足威儀法用舉止？云何菩薩無慳嫉心？云何菩薩于諸眾生生平等心？云何菩薩慇勤供養恭敬諸佛？云何菩薩斷除憍慢？云何菩薩心多清凈？世尊！云何菩薩了知世諦？云何菩薩通達第一義諦？云何菩薩善解十二因緣？云
【現代漢語翻譯】 現代漢語譯本 菩薩的辯才如何明瞭？菩薩的辯才如何清凈潔白？菩薩的辯才如何能夠悅服一切眾生？菩薩如何進入到超越言語的境界？世尊！菩薩如何以說法利益眾生？菩薩如何做到無不隨順眾生？菩薩如何善於了解法界（Dharmadhatu，一切法的總稱）？菩薩如何在空性（Sunyata，佛教中的一種哲學概念，指一切事物沒有固定不變的自性）的境界中修行？菩薩如何安住于無相（Animitta，不執著于任何表象）的境界？菩薩如何遠離一切心願？菩薩如何以慈悲為身？菩薩如何以悲憫為身？菩薩如何恒常歡喜安住？菩薩如何安住于舍（Upeksha，佛教四無量心之一，指平等心）之中？菩薩如何以神通遊戲人間？菩薩如何永遠遠離八難（Ashta-avaikalya，指八種難以修行佛法的障礙）？菩薩如何不忘失菩提心（Bodhicitta，追求覺悟的心）？菩薩如何獲得宿命智（Purva-nivasânusmriti-jnana，回憶前世的能力）？菩薩如何親近善知識（Kalyana-mitra，指引修行的人）？菩薩如何遠離惡知識（Papa-mitra，阻礙修行的人）？菩薩如何獲得如來法身（Tathagata-dharmakaya，佛的法身）？菩薩如何獲得金剛不壞身（Vajra-kaya，堅不可摧的身體）？菩薩如何成為偉大的薩泊主（Satvavara，眾生之主）？菩薩如何成為偉大的導師？菩薩如何示現不顛倒的正道？菩薩如何恒常保持正確的憶念？菩薩如何穿著糞掃衣（Pamsula-civara，用丟棄的布料縫製的衣服）？菩薩如何受持三衣（Tri-civara，佛教僧侶所穿的三種衣服）？菩薩如何行持不卑不亢的威儀？菩薩如何如法乞食？菩薩如何堅持只坐著吃一餐？菩薩如何做到不再進食？菩薩如何住在阿蘭若（Aranya，寂靜的處所）？菩薩如何依靠樹下而住？菩薩如何習慣於在露天打坐？菩薩如何住在尸陀林（Smasana，墓地）？菩薩如何宴坐而不睡眠？菩薩如何隨順情況鋪設座位？菩薩如何攝心的？菩薩如何使心與真理相應？菩薩如何受持修多羅經（Sutra，佛經）？菩薩如何受持毗尼律（Vinaya，戒律）？菩薩如何在行為舉止上具足威儀？菩薩如何沒有慳吝和嫉妒之心？菩薩如何對一切眾生生起平等心？菩薩如何慇勤供養恭敬諸佛？菩薩如何斷除憍慢之心？菩薩的心如何更加清凈？世尊！菩薩如何了知世俗諦（Samvriti-satya，相對真理）？菩薩如何通達第一義諦（Paramartha-satya，絕對真理）？菩薩如何善於理解十二因緣（Dvadasanga-pratitya-samutpada，佛教關於生命輪迴的理論）？
【English Translation】 English version How is a Bodhisattva's eloquence clear and distinct? How is a Bodhisattva's eloquence pure and immaculate? How does a Bodhisattva's eloquence delight all beings? How does a Bodhisattva enter into the realm beyond language? World Honored One! How does a Bodhisattva benefit beings through Dharma teaching? How does a Bodhisattva accord with all beings without exception? How is a Bodhisattva skilled in understanding the Dharmadhatu (Dharmadhatu, the totality of all phenomena)? How does a Bodhisattva practice in the realm of emptiness (Sunyata, a philosophical concept in Buddhism referring to the lack of inherent existence)? How does a Bodhisattva abide in the state of no-sign (Animitta, non-attachment to any appearances)? How does a Bodhisattva remain far from all wishes and desires? How does a Bodhisattva have compassion (Karuna) as their very being? How does a Bodhisattva have loving-kindness (Metta) as their very being? How does a Bodhisattva constantly abide in joy? How does a Bodhisattva abide in equanimity (Upeksha, one of the four immeasurables in Buddhism)? How does a Bodhisattva perform miraculous displays? How does a Bodhisattva forever depart from the eight adversities (Ashta-avaikalya, eight conditions that make it difficult to practice Dharma)? How does a Bodhisattva not forget the Bodhicitta (Bodhicitta, the mind of enlightenment)? How does a Bodhisattva attain the knowledge of past lives (Purva-nivasânusmriti-jnana, the ability to recall past lives)? How does a Bodhisattva associate with virtuous friends (Kalyana-mitra, guides on the path to enlightenment)? How does a Bodhisattva stay away from bad friends (Papa-mitra, those who hinder practice)? How does a Bodhisattva attain the Dharmakaya (Tathagata-dharmakaya, the body of the Dharma) of the Tathagata? How does a Bodhisattva attain the indestructible Vajra-kaya (Vajra-kaya, an indestructible body)? How does a Bodhisattva become a great Satvavara (Satvavara, lord of beings)? How does a Bodhisattva become a great guide? How does a Bodhisattva show the path without distortion? How does a Bodhisattva constantly maintain right mindfulness? How does a Bodhisattva wear robes made from discarded cloth (Pamsula-civara, robes made from discarded fabric)? How does a Bodhisattva uphold the three robes (Tri-civara, the three robes worn by Buddhist monks)? How does a Bodhisattva conduct themselves with dignity, neither haughty nor subservient? How does a Bodhisattva beg for food in accordance with the Dharma? How does a Bodhisattva adhere to eating only one meal while seated? How does a Bodhisattva refrain from eating again after that meal? How does a Bodhisattva dwell in the Aranya (Aranya, a quiet place)? How does a Bodhisattva rely on dwelling under trees? How does a Bodhisattva practice sitting in open spaces? How does a Bodhisattva dwell in charnel grounds (Smasana, a cemetery)? How does a Bodhisattva sit in meditation without sleeping? How does a Bodhisattva spread out a seat as appropriate? What are the Bodhisattva's methods for collecting the mind? How does a Bodhisattva make their mind correspond with truth? How does a Bodhisattva uphold the Sutras (Sutra, Buddhist scriptures)? How does a Bodhisattva uphold the Vinaya (Vinaya, monastic rules)? How does a Bodhisattva fully embody dignified conduct in their actions and demeanor? How does a Bodhisattva have no stinginess or jealousy? How does a Bodhisattva generate a mind of equality towards all beings? How does a Bodhisattva diligently make offerings and show reverence to all Buddhas? How does a Bodhisattva cut off arrogance and pride? How is a Bodhisattva's mind mostly pure? World Honored One! How does a Bodhisattva understand conventional truth (Samvriti-satya, relative truth)? How does a Bodhisattva penetrate ultimate truth (Paramartha-satya, absolute truth)? How does a Bodhisattva skillfully understand the twelve links of dependent origination (Dvadasanga-pratitya-samutpada, the Buddhist theory of the cycle of life)?
何菩薩於世間解？云何菩薩生凈佛剎？云何菩薩不受胎生染污？云何菩薩出離家居？云何菩薩壽命清凈？云何菩薩心無疲倦？云何菩薩行佛製法？云何菩薩姿顏悅豫、面無顰蹙？云何菩薩多聞具足？云何菩薩持正法？云何菩薩生法王子？云何菩薩釋、梵、護世諸天之所奉迎？云何菩薩了知眾生機性？云何菩薩成熟眾生？云何菩薩堪任正位？云何菩薩共住安樂？云何菩薩善行攝法？云何菩薩得身端正？云何菩薩為所依止？云何菩薩喻大藥樹王？云何菩薩福業相應？云何菩薩善能變化？世尊！云何菩薩速成阿耨多羅三藐三菩提？」
大乘寶云經十波羅蜜品第二
爾時，佛告降伏一切障礙菩薩摩訶薩言：「善哉，善哉。善男子！重複善哉。汝為利益一切眾生，亦為安樂一切世間，特為莊嚴人天大眾，是故汝今以如是義應問如來。善男子！諦聽諦聽，善思念之，我當爲汝分別解說。」
「唯然，世尊！愿樂欲聞。」
佛言：「善男子！菩薩摩訶薩具足十法修行檀波羅蜜。何等為十？一者、法施具足，二者、無畏施具足，三者、財施具足，四者、無反報施具足，五者、憐愍施具足，六者、不輕慢施具足，七者、殷重施具足，八者、供養施具足，九者、無所依施具足，十者、凈潔施具足。
「善男
【現代漢語翻譯】 現代漢語譯本： 『什麼樣的菩薩才能通達世間事理？什麼樣的菩薩才能往生清凈的佛國剎土？什麼樣的菩薩才能不受胎生帶來的染污？什麼樣的菩薩才能出離家庭的束縛？什麼樣的菩薩才能擁有清凈的壽命？什麼樣的菩薩才能內心沒有疲倦？什麼樣的菩薩才能奉行佛陀制定的法規？什麼樣的菩薩才能姿態安詳喜悅、面容沒有愁苦？什麼樣的菩薩才能擁有廣博的知識？什麼樣的菩薩才能堅持正法？什麼樣的菩薩才能轉生為法王子？什麼樣的菩薩才能受到釋天（Śakra，帝釋天）、梵天（Brahmā，大梵天）和護世諸天（Lokapāla，四大天王）的奉迎？什麼樣的菩薩才能瞭解眾生的根性和稟賦？什麼樣的菩薩才能成熟眾生？什麼樣的菩薩才能堪受正位？什麼樣的菩薩才能與大眾共住安樂？什麼樣的菩薩才能善於修行攝受正法？什麼樣的菩薩才能獲得端正的身體？什麼樣的菩薩才能成為眾生的依靠？什麼樣的菩薩才能像大藥樹王一樣利益眾生？什麼樣的菩薩才能福德與事業相應？什麼樣的菩薩才能善於變化？世尊！什麼樣的菩薩才能迅速成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？』
《大乘寶云經》十波羅蜜品第二
這時，佛告訴降伏一切障礙菩薩摩訶薩（Sarva-nivāraṇa-viṣkambhin，降伏一切障礙菩薩）說：『好啊，好啊。善男子！太好了，你爲了利益一切眾生，也爲了安樂一切世間，特別是爲了莊嚴人天大眾，所以你現在以這樣的意義來請問如來。善男子！仔細聽，仔細聽，好好思考，我將為你分別解說。』
『是的，世尊！我非常樂意聽聞。』
佛說：『善男子！菩薩摩訶薩具足十法，修行檀波羅蜜（dāna-pāramitā，佈施波羅蜜）。哪十種呢？第一，法施具足；第二，無畏施具足；第三，財施具足；第四，無反報施具足；第五，憐憫施具足；第六，不輕慢施具足；第七，殷重施具足；第八，供養施具足；第九，無所依施具足；第十，清凈施具足。
『善男子！』
【English Translation】 English version: 『What kind of Bodhisattva understands worldly affairs? What kind of Bodhisattva is born in a pure Buddha-field? What kind of Bodhisattva is not defiled by womb-birth? What kind of Bodhisattva renounces household life? What kind of Bodhisattva has a pure lifespan? What kind of Bodhisattva's mind is without weariness? What kind of Bodhisattva practices the Buddha's prescribed rules? What kind of Bodhisattva has a joyful countenance, without a frowning face? What kind of Bodhisattva is endowed with vast learning? What kind of Bodhisattva upholds the true Dharma? What kind of Bodhisattva is born as a Dharma-prince? What kind of Bodhisattva is welcomed by Śakra (帝釋天, the lord of the gods), Brahmā (大梵天, the creator god), and the Lokapāla (四大天王, the four guardian kings)? What kind of Bodhisattva understands the faculties and nature of beings? What kind of Bodhisattva matures beings? What kind of Bodhisattva is fit for the right position? What kind of Bodhisattva dwells in peace with others? What kind of Bodhisattva skillfully practices the Dharma of gathering? What kind of Bodhisattva obtains a beautiful body? What kind of Bodhisattva is a refuge for others? What kind of Bodhisattva is like a great king of medicinal trees? What kind of Bodhisattva's merit and actions are in accordance? What kind of Bodhisattva is skilled in transformation? World-Honored One! What kind of Bodhisattva quickly attains anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment)?』
The Mahāyāna Jewel Cloud Sutra, Chapter Two on the Ten Pāramitās
At that time, the Buddha said to Sarva-nivāraṇa-viṣkambhin (降伏一切障礙菩薩, the Bodhisattva Who Subdues All Obstacles), the Mahāsattva: 『Excellent, excellent. Good man! Excellent again. For the benefit of all beings, and also for the peace and happiness of all the world, especially for the adornment of the assembly of humans and gods, therefore you now ask the Tathāgata with such meaning. Good man! Listen carefully, listen carefully, and contemplate well, I will explain it to you in detail.』
『Yes, World-Honored One! I am eager to hear.』
The Buddha said: 『Good man! A Bodhisattva-Mahāsattva, possessing ten qualities, practices the dāna-pāramitā (檀波羅蜜, perfection of giving). What are the ten? First, being complete in Dharma-giving; second, being complete in fearlessness-giving; third, being complete in wealth-giving; fourth, being complete in giving without expecting reciprocation; fifth, being complete in compassionate-giving; sixth, being complete in giving without contempt; seventh, being complete in respectful-giving; eighth, being complete in offering-giving; ninth, being complete in giving without attachment; tenth, being complete in pure-giving.
『Good man!』
子！云何菩薩法施具足？善男子！菩薩無希望心受持正法，不為利養、不為知識、不為名聞種種因緣，但為欲滅一切眾生劇苦因緣，以無著心於諸眾生而為說法，一向平等、無二心故。如於國王、王子、朝臣、富貴之處而為說法，于旃陀羅及下賤人平等說法亦復如是——無二心故——何況于諸萬民都邑一切眾生？如是說法不生憍慢。善男子！是名菩薩法施具足。
「善男子！云何菩薩無畏施具足？善男子！菩薩自身捨棄一切刀仗，不令一切眾生怖畏，以所行法傳勸化他，于諸眾生生父母想、眷屬妻子想、善知識想。何以故？如佛所說：『生生世世流轉無始，無一眾生非是汝等昔時父母、眷屬、妻子、知識——乃至蠕動、一切眾生四生之類——是故，應施其無所畏，割肉飴之勿令怖畏，何況于大眾生？』善男子！如是，菩薩無畏施具足。
「善男子！云何菩薩財施具足？菩薩若見眾生心性弊惡、行不善業，即施財物，施財物竟，止其惡業、令修善行。復更思惟：『如來所說，菩薩行施即滅三種惡法：所謂嫉妒、慳惜、貪愛。是故，我等依如來教而行佈施。』如是行施不生傲慢。善男子！如是，菩薩財施具足。
「善男子！云何菩薩不望報施具足？善男子！菩薩行施不為自身、不為眷屬、不為世俗往還
【現代漢語翻譯】 現代漢語譯本 『子！』（佛陀對比丘的稱呼）什麼是菩薩的法施圓滿具足？『善男子！』菩薩以無所求的心受持正法，不爲了利養、不爲了結交權貴、不爲了名聲等等原因，只是爲了想要滅除一切眾生的巨大痛苦，以不執著的心為眾生說法，始終平等，沒有分別心。如同為國王、王子、朝廷大臣、富貴之人說法一樣，對於旃陀羅（賤民）和**人（此處原文可能存在錯誤，應為殘疾人）也平等說法——因為沒有分別心——更何況是對於所有民眾、城市裡的一切眾生？這樣說法不生起驕慢之心。『善男子！』這叫做菩薩的法施圓滿具足。 『善男子！』什麼是菩薩的無畏施圓滿具足？『善男子！』菩薩自身捨棄一切刀槍棍棒等武器，不讓一切眾生感到恐懼，用自己所修行的佛法勸導教化他人，對於一切眾生生起如同父母、眷屬妻子、善知識一樣的想法。為什麼呢？如同佛所說：『生生世世輪迴流轉沒有開始，沒有一個眾生不是你們過去世的父母、眷屬、妻子、善知識——乃至蠕動的昆蟲、一切眾生的四種出生方式（胎生、卵生、濕生、化生）——因此，應當給予他們無所畏懼的幫助，即使割下自己的肉餵給他們，也不要讓他們感到恐懼，更何況是對待廣大的眾生？』『善男子！』這樣，菩薩的無畏施就圓滿具足了。 『善男子！』什麼是菩薩的財施圓滿具足？菩薩如果看到眾生心性惡劣、行為不善，就佈施財物，佈施財物之後，阻止他們的惡行，讓他們修習善行。並且進一步思考：『如來所說，菩薩行佈施就能滅除三種惡法：就是嫉妒、慳吝、貪愛。因此，我們應當依照如來的教導而行佈施。』這樣行佈施不生起傲慢之心。『善男子！』這樣，菩薩的財施就圓滿具足了。 『善男子！』什麼是菩薩的不求回報的佈施圓滿具足？『善男子！』菩薩行佈施不是爲了自己、不是爲了眷屬、不是爲了世俗的交往。
【English Translation】 English version 『Son!』 (Buddha's address to a Bhiksu) What is the perfection of a Bodhisattva's Dharma-giving? 『Good man!』 A Bodhisattva upholds the True Dharma with a mind of non-seeking, not for the sake of gain, not for the sake of acquaintance, not for the sake of fame or any such reasons, but only for the sake of extinguishing the great suffering of all sentient beings, teaching the Dharma to all beings with a non-attached mind, always equally, without a dualistic mind. Just as he teaches the Dharma to kings, princes, courtiers, and the wealthy, so too does he teach the Dharma equally to Chandalas (outcasts) and the ** (here the original text may be incorrect, it should be disabled people) – because there is no dualistic mind – how much more so to all the people, all the sentient beings in the cities? Teaching the Dharma in this way does not give rise to arrogance. 『Good man!』 This is called the perfection of a Bodhisattva's Dharma-giving. 『Good man!』 What is the perfection of a Bodhisattva's fearlessness-giving? 『Good man!』 A Bodhisattva himself abandons all knives, staffs, and other weapons, not allowing any sentient beings to feel fear, using the Dharma he practices to persuade and transform others, regarding all sentient beings as if they were his parents, relatives, wife, and good friends. Why? As the Buddha said: 『In the endless cycle of birth and death, there is not a single sentient being who was not your parents, relatives, wife, and good friends in past lives – even the crawling insects, all sentient beings of the four modes of birth (womb-born, egg-born, moisture-born, transformation-born) – therefore, you should give them fearlessness, even cutting off your own flesh to feed them, do not let them feel fear, how much more so to the great multitude of sentient beings?』 『Good man!』 Thus, a Bodhisattva's fearlessness-giving is perfected. 『Good man!』 What is the perfection of a Bodhisattva's wealth-giving? If a Bodhisattva sees sentient beings with evil minds and unwholesome actions, he gives them wealth, and after giving them wealth, he stops their evil deeds and causes them to cultivate wholesome actions. And he further contemplates: 『As the Tathagata said, a Bodhisattva's giving can extinguish three evil dharmas: namely, jealousy, stinginess, and greed. Therefore, we should practice giving according to the Tathagata's teachings.』 Giving in this way does not give rise to arrogance. 『Good man!』 Thus, a Bodhisattva's wealth-giving is perfected. 『Good man!』 What is the perfection of a Bodhisattva's unrewarded giving? 『Good man!』 A Bodhisattva's giving is not for himself, not for his relatives, not for worldly exchanges.
因緣而行佈施。是諸菩薩如法佈施、性樂佈施，以是因緣，菩薩無有求報恩心。善男子！如是，菩薩不望報施具足。
「善男子！云何憐愍佈施具足？善男子！菩薩見諸困苦眾生，若饑、若渴、若裸、若袒、若披破弊，無救、無護、無歸依處、無所安身、福德微薄，見已則生憐愍慇勤之心：『為是眾生利益安樂，是故我應急行阿耨多羅三藐三菩提。是諸眾生困苦、無救、無護、無歸、無依，流轉生死遍於六道，受諸劇苦無暫休息。我當獨於一切眾生為尊、為師、為將、為上、為首、為導、為救、為護、為歸、為依。』以大憐愍逼切其心，以憐愍故攝受眾生，如是憐愍攝受無量無邊一切眾生，修是善根，不生憍慢。善男子！如是，菩薩憐愍佈施具足。
「善男子！云何菩薩無憍慢施具足？善男子！菩薩行施非擲與施、不輕他施、不罵辱施、不前惱施、不恃富貴恍惚而施、不求名譽、不恃多聞。夫欲行施，殷重而施，前作恭敬，然後方自手施與之。善男子！如是，菩薩無憍慢施具足。
「善男子！云何菩薩殷重施具足？善男子！菩薩若見和上、師僧、可尊重者及諸同學，以身恭敬而心殷重合掌禮拜，奉迎送去，作和合意，于諸種種修行法事與善相應，常為朋友。善男子！如是，菩薩殷重施具足。
【現代漢語翻譯】 現代漢語譯本： 因緣和合而行佈施。這些菩薩如法佈施、樂於佈施，因為這個緣故，菩薩沒有求回報的心。善男子！像這樣，菩薩不期望回報，佈施才能圓滿。 『善男子！怎樣才能使憐憫佈施圓滿呢？善男子！菩薩見到各種困苦的眾生，如果他們飢餓、口渴、赤身裸體、衣衫襤褸、沒有救助、沒有保護、沒有依靠之處、沒有安身之所、福德淺薄，見到這些情況后，菩薩就會生起憐憫和慇勤之心：『爲了這些眾生的利益和安樂，所以我應當儘快修行阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。這些眾生困苦、沒有救助、沒有保護、沒有依靠，在生死輪迴中流轉於六道，遭受各種劇烈的痛苦，沒有片刻的休息。我應當獨自成為一切眾生的尊者、老師、將領、至上者、首領、引導者、救助者、保護者、歸宿和依靠。』以大憐憫之心迫切地激勵自己，因為憐憫的緣故攝受眾生，像這樣以憐憫之心攝受無量無邊的一切眾生，修習這種善根，不生起驕慢之心。善男子！像這樣，菩薩的憐憫佈施才能圓滿。 『善男子！怎樣才能使菩薩的無驕慢佈施圓滿呢？善男子！菩薩行佈施不是隨意丟棄，不輕視他人的佈施，不謾罵侮辱受施者，不在佈施前使對方惱怒，不仗恃富貴而心不在焉地佈施，不追求名譽，不依仗自己聽聞得多。想要行佈施時，應當慇勤鄭重地佈施，事先恭敬有禮，然後才親手施與。善男子！像這樣，菩薩的無驕慢佈施才能圓滿。 『善男子！怎樣才能使菩薩的殷重佈施圓滿呢？善男子！菩薩如果見到和尚（Upadhyaya，親教師）、師僧、值得尊重的人以及諸位同修，以身體恭敬、內心殷重地合掌禮拜，迎接並護送他們離開，保持和合的心意，對於各種修行法事與善法相應，常常做他們的朋友。善男子！像這樣，菩薩的殷重佈施才能圓滿。
【English Translation】 English version: Giving alms based on conditions. These Bodhisattvas give alms according to the Dharma, delight in giving, and for this reason, Bodhisattvas have no mind of seeking repayment. Good man! Thus, Bodhisattvas do not expect rewards, and giving is complete. 『Good man! How is compassionate giving complete? Good man! When Bodhisattvas see suffering beings, whether they are hungry, thirsty, naked, or wearing tattered clothes, without help, without protection, without a place to rely on, without a place to settle, with meager blessings, upon seeing these conditions, Bodhisattvas generate a compassionate and earnest heart: 『For the benefit and happiness of these beings, therefore I should quickly cultivate Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). These beings are suffering, without help, without protection, without reliance, wandering in the cycle of birth and death throughout the six realms, enduring all kinds of severe suffering without a moment's rest. I shall alone be the honored one, the teacher, the general, the supreme, the leader, the guide, the savior, the protector, the refuge, and the reliance for all beings.』 With great compassion urging their hearts, they embrace beings because of compassion. Thus, with compassion, they embrace immeasurable and boundless beings, cultivate this root of goodness, and do not generate arrogance. Good man! Thus, the Bodhisattva's compassionate giving is complete. 『Good man! How is the Bodhisattva's giving without arrogance complete? Good man! Bodhisattvas do not give alms by throwing them away, do not belittle others' giving, do not scold or insult the recipients, do not anger them before giving, do not give absentmindedly relying on wealth and status, do not seek fame, and do not rely on their extensive learning. When intending to give alms, they should give earnestly and respectfully, showing reverence beforehand, and then personally give with their own hands. Good man! Thus, the Bodhisattva's giving without arrogance is complete. 『Good man! How is the Bodhisattva's earnest giving complete? Good man! If Bodhisattvas see Upadhyayas (Upadhyaya, preceptor), Sangha members, those who are worthy of respect, and fellow practitioners, they respectfully bow with folded hands, welcoming them and seeing them off, maintaining a harmonious mind, and being in accordance with goodness in various practices of the Dharma, always being their friends. Good man! Thus, the Bodhisattva's earnest giving is complete.』
「善男子！云何菩薩供養施具足？善男子！菩薩若於佛前、於法前、僧前而設供養；若至如來塔廟之處，以諸香華而供養之，凈潔掃灑；若如來塔有破壞者即為治理。如是供養諸佛，復于所聽如來正法，讀誦、受持、書寫、演說、思惟其義、如法修行，以無顛倒故如是供養正法。以諸衣服、飲食、臥具、湯藥、種種資生，乃至冷暖湯水悉皆施給，如是供養僧眾。善男子！是名菩薩供養施具足。
「善男子！云何菩薩無所依施具足？善男子！菩薩行佈施時不作是愿：『以此善根令得生天，若次諸天、若生國王、朝臣、宰相、富貴之處。』善男子！如是，菩薩無所依施具足。
「善男子！云何菩薩凈潔施具足？
「善男子！菩薩如前所說，種種行施善觀察之，如是觀察佈施過失、佈施垢穢、佈施障礙，悉令不生。善男子！如是，菩薩凈潔施具足。
「善男子！以是十法菩薩檀波羅蜜滿足。
「善男子！菩薩具於十法尸羅波羅蜜具足。何者為十？一者、護持波羅提木叉禁戒，二者、護持菩薩所應學戒，三者、遠離一切煩惱燒熱，四者、遠離不善思惟，五者、信業因果，六者、怖畏罪想，七者、慚愧觀察，八者、受持堅固，九者、無所依戒，十者、三輪凈戒。
「善男子！云何菩薩護
【現代漢語翻譯】 現代漢語譯本： 『善男子！什麼是菩薩供養佈施圓滿？善男子！菩薩如果在佛（Buddha）前、法（Dharma）前、僧（Sangha）前設定供養；如果到如來（Tathagata）塔廟之處，用各種香和花供養，清掃乾淨；如果如來塔有破壞，就進行修繕。這樣供養諸佛，再對於所聽聞的如來正法，讀誦、受持、書寫、演說、思惟其中的意義、如法修行，因為沒有顛倒，所以這樣供養正法。用各種衣服、飲食、臥具、湯藥、各種生活所需，乃至冷水熱水都施捨供給，這樣供養僧眾。善男子！這叫做菩薩供養佈施圓滿。
『善男子！什麼是菩薩無所依的佈施圓滿？善男子！菩薩在行佈施的時候，不作這樣的願望：『用這個善根，讓我能夠生天，或者生到各個天界、或者生為國王、朝廷大臣、宰相、富貴的地方。』善男子！這樣，菩薩就做到了無所依的佈施圓滿。
『善男子！什麼是菩薩清凈的佈施圓滿？』
『善男子！菩薩像前面所說的那樣，用各種方式行佈施，善於觀察，像這樣觀察佈施的過失、佈施的垢穢、佈施的障礙，使它們完全不產生。善男子！這樣，菩薩就做到了清凈的佈施圓滿。
『善男子！菩薩依靠這十種方法，檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）就圓滿了。
『善男子！菩薩具備這十種方法，尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）就圓滿了。哪十種呢？一是、護持波羅提木叉（Prātimokṣa，戒律）禁戒，二是、護持菩薩所應該學習的戒律，三是、遠離一切煩惱的燒熱，四是、遠離不善的思惟，五是、相信業的因果，六是、害怕罪惡的想法，七是、慚愧地觀察，八是、受持堅固，九是、無所依的戒，十是、三輪體空的清凈戒。
『善男子！什麼是菩薩護
【English Translation】 English version: 『Good man! What is the Bodhisattva's (菩薩) perfection of giving with offerings? Good man! If a Bodhisattva makes offerings before the Buddha (佛), before the Dharma (法), before the Sangha (僧); if he goes to the stupa or temple of the Tathagata (如來), and makes offerings with various incense and flowers, and sweeps and cleanses; if the Tathagata's stupa is damaged, he repairs it. Thus, he makes offerings to all the Buddhas. Furthermore, regarding the Tathagata's true Dharma that he has heard, he recites, upholds, writes, expounds, contemplates its meaning, and practices according to the Dharma. Because there is no inversion, he thus makes offerings to the true Dharma. With various clothes, food, bedding, medicine, and all kinds of necessities, even cold and hot water, he gives them all away. Thus, he makes offerings to the Sangha. Good man! This is called the Bodhisattva's perfection of giving with offerings.
『Good man! What is the Bodhisattva's perfection of giving without reliance? Good man! When a Bodhisattva practices giving, he does not make this vow: 『With this good root, may I be born in the heavens, or in the various heavens, or as a king, a court official, a prime minister, or in a wealthy and noble place.』 Good man! Thus, the Bodhisattva achieves the perfection of giving without reliance.
『Good man! What is the Bodhisattva's perfection of pure giving?』
『Good man! As the Bodhisattva has been described before, he practices giving in various ways, observing well. He observes the faults of giving, the defilements of giving, and the obstacles of giving, ensuring that they do not arise at all. Good man! Thus, the Bodhisattva achieves the perfection of pure giving.
『Good man! With these ten methods, the Bodhisattva's Dāna-pāramitā (檀波羅蜜, perfection of giving) is fulfilled.
『Good man! The Bodhisattva who possesses these ten methods fulfills the Śīla-pāramitā (尸羅波羅蜜, perfection of morality). What are the ten? First, upholding the Prātimokṣa (波羅提木叉, precepts) prohibitions; second, upholding the precepts that a Bodhisattva should learn; third, being far away from the burning heat of all afflictions; fourth, being far away from unwholesome thoughts; fifth, believing in the cause and effect of karma; sixth, fearing the thought of sin; seventh, observing with shame and remorse; eighth, upholding firmly; ninth, precepts without reliance; tenth, pure precepts of the three wheels being empty.
『Good man! What is the Bodhisattva's protection
持波羅提木叉戒？若修多羅、若於毗尼及諸經中，『善哉，如來所制禁戒在在處處我應當學、如法受持，不恃種姓、不著諸見、不規徒眾、不見人過、無下劣想、不著雜藝，於是戒律生殷重心，如法受持。』如是，菩薩守護波羅提木叉禁戒。
「善男子！云何菩薩守護菩薩所應學戒？善男子！菩薩作是思惟、反覆籌度：『非但受持波羅提木叉戒，我當證得阿耨多羅三藐三菩提。是故，處處經中凡是如來所說菩薩種種威儀，並於所制菩薩種種律儀，我應當學，如法受持。』何者菩薩修威儀戒？菩薩非處、非時不可說法，要知時節、善解國土，以軟美音方為說之。何以故？勿令眾生生不善心，將護彼意，自收六情，菩薩方得菩提行滿。何者律儀戒具足？所謂愛語、軟語、不渾雜住、樂住閑靜、顏貌和悅。如是，菩薩具威儀已，絓是如來所制諸法律儀，以殷重心悉皆受持。如是，菩薩守護菩薩所應學戒。
「善男子！云何菩薩遠離一切煩惱燒熱？善男子！菩薩若欲燒熱、若瞋燒熱、若癡燒熱，及諸無量一切煩惱火所燒熱，或複種種財貨資生因緣身心熾然，當修三種對治法門，仍速遠離三毒因緣。
「何者是欲對治？何者是淫慾因緣？修不凈觀是欲對治，一切女色是淫因緣。何者修不凈觀？所謂觀此身份，
【現代漢語翻譯】 現代漢語譯本：持守波羅提木叉戒（Pratimoksha，別解脫戒）嗎？無論是修多羅（Sutra，經）、毗尼（Vinaya，律）以及其他經典中，都說：『太好了，如來（Tathagata）所制定的禁戒，無論在任何地方我都應當學習、如法受持，不依仗種姓、不執著于各種見解、不圖謀徒眾、不見他人過失、沒有低劣的想法、不沉迷於雜藝，對於這些戒律生起殷切的重視之心，如法受持。』像這樣，菩薩守護波羅提木叉禁戒。 『善男子！什麼是菩薩守護菩薩所應當學習的戒律？善男子！菩薩這樣思考、反覆衡量：『不僅僅是受持波羅提木叉戒，我還要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，在各處經典中，凡是如來所說的菩薩的各種威儀，以及所制定的菩薩的各種律儀，我都應當學習，如法受持。』什麼是菩薩修習威儀戒？菩薩不在不適當的地點、不適當的時間說法，要了解時節、善於理解不同國土的風俗，用柔和美好的聲音才為他們說法。為什麼呢？不要讓眾生生起不善的心，要體諒他們的心意，約束自己的六根，菩薩才能使菩提行圓滿。什麼是律儀戒具足？就是指愛語、軟語、不與俗人混雜居住、喜歡居住在閑靜之處、顏貌和悅。像這樣，菩薩具備威儀之後，對於如來所制定的各種法律儀軌，以殷切的重視之心全部受持。像這樣，菩薩守護菩薩所應當學習的戒律。 『善男子！什麼是菩薩遠離一切煩惱的燒熱？善男子！菩薩如果生起貪慾的燒熱、瞋恨的燒熱、愚癡的燒熱，以及各種無量的一切煩惱之火所帶來的燒熱，或者因為各種財貨資生的因緣而身心熾熱，應當修習三種對治法門，迅速遠離貪、瞋、癡三種毒的因緣。 『什麼是貪慾的對治？什麼是淫慾的因緣？修不凈觀是貪慾的對治，一切女色是淫慾的因緣。什麼是修不凈觀？就是觀察這個身體的各個部分，'
【English Translation】 English version: Do you uphold the Pratimoksha (Pratimoksha, the precepts of individual liberation)? Whether in the Sutras (Sutra, discourses), the Vinaya (Vinaya, monastic discipline), and other scriptures, it is said: 'Excellent, the precepts established by the Tathagata (Tathagata, the Thus Come One) should be learned and upheld according to the Dharma everywhere. Not relying on lineage, not clinging to views, not seeking followers, not seeing the faults of others, having no inferior thoughts, not indulging in miscellaneous arts, and with sincere respect for these precepts, uphold them according to the Dharma.' Thus, a Bodhisattva guards the Pratimoksha precepts. 'Good man! How does a Bodhisattva guard the precepts that a Bodhisattva should learn? Good man! A Bodhisattva contemplates and reflects: 'Not only will I uphold the Pratimoksha precepts, but I will also attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Therefore, in all the scriptures, whatever various forms of conduct of a Bodhisattva are spoken of by the Tathagata, and whatever various rules of conduct for Bodhisattvas are established, I should learn and uphold them according to the Dharma.' What is a Bodhisattva practicing the precepts of conduct? A Bodhisattva does not teach the Dharma in inappropriate places or at inappropriate times, but knows the seasons and understands the customs of different countries, and speaks to them with a soft and beautiful voice. Why? So as not to cause sentient beings to generate unwholesome thoughts, to be considerate of their intentions, and to restrain one's own six senses, so that the Bodhisattva can fulfill the practice of Bodhi. What is the perfection of the precepts of discipline? It refers to loving speech, gentle speech, not living in mixed company, enjoying living in quiet places, and having a harmonious and pleasant countenance. Thus, having perfected conduct, the Bodhisattva upholds all the rules and regulations established by the Tathagata with sincere respect. Thus, a Bodhisattva guards the precepts that a Bodhisattva should learn. 'Good man! How does a Bodhisattva stay away from the burning heat of all afflictions? Good man! If a Bodhisattva generates the burning heat of desire, the burning heat of anger, the burning heat of delusion, and the burning heat of all immeasurable afflictions, or if the body and mind are inflamed by various causes of wealth and livelihood, one should cultivate three methods of counteraction and quickly stay away from the causes of the three poisons of greed, hatred, and delusion.' 'What is the counteraction to desire? What is the cause of lust? Cultivating the contemplation of impurity is the counteraction to desire, and all female forms are the cause of lust. What is the cultivation of the contemplation of impurity? It is to observe the various parts of this body,'
其中唯有毛、發、爪、齒、面板、垢膩、淚、汗、涕、唾、大小便利、筋、肉、血、脈、腦、膜、肪、𦙽、骨、髓、膏、膿、心、肺、脾、腎、肝、膽、腸、胃、黃白涎癊、生熟二藏，不凈充滿。菩薩如是身份當善觀察三十六物，如是觀察復更思惟：『有諸嬰兒、凡夫，癡無曉了、少分善根，尚能觀察三十六物不生貪慾，何況有智、具大人相、厚種善根？』如是，菩薩修不凈觀。
「何者名為女色？所謂主家母村好能莊嚴色像、外形、姿態，三十六物假合丑穢以為形相惑諸凡愚。菩薩若眼見已而作是念：『如來常說一切境界如夢、如幻，皆是虛妄。何有智者于諸境界——如夢、幻等——而生貪慾？』作是觀察應速遠離，是名菩薩離欲因緣。
「何者瞋恚對治？何者瞋恚因緣？善男子！菩薩于諸眾生多生慈悲，凡是因緣能生瞋者皆悉遠離。如是，菩薩修瞋對治，離瞋因緣。菩薩作是觀已即得離癡；得離癡已不生惱熱，若被損辱、若失財物亦不生熱。如是，菩薩遠離一切煩惱燋熱。
「善男子！云何菩薩遠離不善思惟？善男子！菩薩獨無伴侶，住于空閑寂靜之處，發如是心：『我今安住無喧雜處、住清凈處，是故，得住如來法律、安樂清凈。有諸沙門剃除鬚髮、被壞色衣而行苦行，近惡知識、不善思惟
【現代漢語翻譯】 現代漢語譯本：其中只有毛髮、指甲、牙齒、面板、污垢、眼淚、汗水、鼻涕、唾液、大小便、筋、肉、血、脈、腦、膜、脂肪、腱、骨、髓、油脂、膿、心、肺、脾、腎、肝、膽、腸、胃、黃白痰涎、生臟和熟臟，這些不凈之物充滿身體。菩薩應當仔細觀察這身體的三十六種不凈之物，如此觀察后還要進一步思考：『有些嬰兒和凡夫，愚癡無知，只有少許善根，尚且能夠觀察這三十六種不凈之物而不生貪慾，更何況是有智慧、具備大丈夫相、具有深厚善根的人呢？』 像這樣，菩薩修習不凈觀。 現代漢語譯本：『什麼是女色？』 就是指那些主婦、村姑，她們善於用美好的裝飾來美化自己的色相、外形和姿態，用這三十六種不凈之物虛假組合成的醜陋之物來迷惑那些凡夫愚人。菩薩如果眼睛看到了這些，就應當這樣想：『如來常常說一切境界都如夢幻一般，都是虛妄不實的。哪裡有智慧的人會對這些如夢如幻的境界產生貪慾呢？』 這樣觀察后就應當迅速遠離，這就是菩薩遠離貪慾的原因。 現代漢語譯本：『什麼是對治瞋恚的方法？什麼又是產生瞋恚的原因？』 善男子！菩薩對於一切眾生都生起慈悲之心，凡是能夠產生瞋恚的因緣都要遠離。像這樣，菩薩修習對治瞋恚的方法，遠離產生瞋恚的因緣。菩薩這樣觀察后就能遠離愚癡；遠離愚癡后就不會產生煩惱和焦躁，即使受到損害侮辱或者損失財物，也不會感到焦躁。像這樣，菩薩就能遠離一切煩惱的焦熱。 現代漢語譯本：『善男子！菩薩如何才能遠離不善的思惟呢？』 善男子！菩薩獨自一人，沒有同伴，居住在空閑寂靜的地方，發起這樣的心念：『我現在安住在沒有喧鬧雜亂的地方，安住在清凈的地方，因此，能夠安住在如來的法律之中，得到安樂和清凈。有些沙門剃除了鬚髮，穿著染壞了顏色的衣服，進行苦行，但是他們親近惡知識，進行不善的思惟。』
【English Translation】 English version: Among these, there are only hair, nails, teeth, skin, dirt, tears, sweat, mucus, saliva, urine, feces, tendons, flesh, blood, vessels, brain, membranes, fat, sinews, bones, marrow, grease, pus, heart, lungs, spleen, kidneys, liver, gallbladder, intestines, stomach, yellow and white phlegm, raw and cooked organs, filled with impurity. Bodhisattvas should carefully observe these thirty-six impure substances of the body, and after such observation, further contemplate: 'Some infants and ordinary people, ignorant and with little understanding, possessing only a small amount of good roots, are still able to observe these thirty-six impure substances without generating greed. How much more so should those with wisdom, possessing the marks of a great person, and having deep roots of goodness?' Thus, Bodhisattvas cultivate the contemplation of impurity (不凈觀, bù jìng guān). English version: 'What is meant by female allure (女色, nǚ sè)?' It refers to housewives and village women who are skilled at using beautiful adornments to beautify their appearance, form, and posture, using these thirty-six impure substances falsely combined to create an ugly form to delude ordinary and foolish people. If a Bodhisattva sees this with their eyes, they should think: 'The Tathagata (如來, Rúlái) often says that all realms are like dreams and illusions, all are false and unreal. Where would a wise person generate greed for these dreamlike and illusory realms?' After such observation, one should quickly distance oneself. This is the cause and condition for a Bodhisattva to be free from desire. English version: 'What is the antidote to anger (瞋恚, chēn huì)? What are the causes and conditions for anger?' Good man! Bodhisattvas generate compassion for all sentient beings, and avoid all causes and conditions that can generate anger. Thus, Bodhisattvas cultivate the antidote to anger, and avoid the causes and conditions for anger. After such observation, Bodhisattvas can be free from ignorance; being free from ignorance, they will not generate vexation and agitation, and even if they are harmed, insulted, or lose their possessions, they will not feel agitated. Thus, Bodhisattvas can be free from all the burning heat of afflictions. English version: 'Good man! How can Bodhisattvas avoid unwholesome thoughts?' Good man! Bodhisattvas, alone and without companions, dwell in empty and quiet places, generating such thoughts: 'I now dwell in a place without noise and disturbance, dwelling in a pure place, therefore, I am able to abide in the Dharma (法律, fǎlǜ) of the Tathagata, attaining peace and purity. Some Shramanas (沙門, shāmén) shave their heads and beards, wear robes of broken colors, and practice asceticism, but they associate with evil friends and engage in unwholesome thoughts.'
，是故失於如來所說法律。』如是，菩薩遠離不善思惟。
「云何菩薩信業因果？菩薩作是思惟：『如佛所說：「沙門！夫作功德，應當至心持戒、修智，至到努力。何以故？至心造功德故，當受如意安樂果報。」』如是信故，即得遠離諸不善業，是名菩薩信業因果。
「善男子！云何菩薩怖畏罪想？菩薩于微細罪恒生怖畏，尚不故犯。何以故？如佛所說：『沙門！毒藥體性，若多、若少，俱能殺人；一切罪殃，若大、若小，俱令眾生墮三惡道——地獄、餓鬼、畜生——劇苦之中亦復如是。』思惟是已則生怖畏一切罪想，是名菩薩怖懼罪業。
「云何菩薩慚愧觀察？菩薩與四部眾及諸國民無不親狎，如是等人于菩薩邊而施金、銀、真珠、琉璃、璧玉種種寶物，而是菩薩獨不生貪；若塔廟物、若僧鬘物，付囑委之而不自用。何以故？如佛所說：『菩薩於己身份乍割其肉隨意用之，而不可以非舍施物而應得用。』如是，菩薩慚愧觀察。
「云何菩薩受持堅固？菩薩若魔眷屬及諸天神之所嬈亂，令生貪著一切財物及五欲樂，其心安住，不動、不搖亦不退轉。如是，菩薩受持堅固。
「云何菩薩無所依求戒？菩薩護持凈戒，作如是念：『不以此戒我當生天及諸天等、國王、帝主、諸大朝臣。』
【現代漢語翻譯】 現代漢語譯本：『因此，他們喪失瞭如來所說的法律。』像這樣，菩薩遠離不善的思惟。
『什麼是菩薩相信業報因果？菩薩這樣思惟：『如佛所說：「沙門！做功德，應當至誠持戒、修習智慧，直至竭盡全力。為什麼呢？因為至誠造作功德，應當承受如意安樂的果報。」』像這樣深信，就能遠離各種不善的業，這叫做菩薩相信業報因果。
『善男子！什麼是菩薩怖畏罪惡的想法？菩薩對於微小的罪過也常常生起怖畏之心，尚且不故意去犯。為什麼呢？如佛所說：『沙門！毒藥的性質，無論是多是少，都能殺人；一切罪惡的災禍，無論是大是小，都會使眾生墮入三惡道——地獄、餓鬼、畜生——極其痛苦之中，也是這樣。』思惟這些之後，就生起怖畏一切罪惡的想法，這叫做菩薩怖畏罪業。
『什麼是菩薩慚愧的觀察？菩薩與四部大眾以及各個國家的民眾都非常親近，這些人向菩薩佈施金、銀、珍珠、琉璃、璧玉等各種寶物，而這位菩薩卻獨自不生貪念；如果是寺廟的財物、僧眾的物品，受人委託管理，自己卻不私自使用。為什麼呢？如佛所說：『菩薩對於自己的身體，可以隨意割下肉來供人使用，但不可以使用不是佈施之物而應該得到使用。』像這樣，菩薩慚愧地觀察。
『什麼是菩薩受持戒律的堅定？菩薩如果受到魔的眷屬以及諸天神的擾亂，使他生起貪戀一切財物以及五欲的快樂，他的心卻能安住不動，不搖擺也不退轉。像這樣，菩薩受持戒律堅定。
『什麼是菩薩不爲了任何目的而持戒？菩薩守護清凈的戒律，這樣想：『我不因為持這些戒律而希望往生天界以及諸天等等、國王、帝王、各位大臣。』
【English Translation】 English version: 'Therefore, they are lost to the Dharma spoken by the Tathagata.' Thus, a Bodhisattva abandons unwholesome thoughts.
'What is a Bodhisattva's belief in the cause and effect of karma? A Bodhisattva thinks thus: 'As the Buddha said: "Shramanas! In doing meritorious deeds, one should wholeheartedly uphold the precepts, cultivate wisdom, and strive to the utmost. Why? Because by sincerely creating meritorious deeds, one should receive the desired and blissful karmic reward." ' Because of such belief, one is able to stay away from all unwholesome actions. This is called a Bodhisattva's belief in the cause and effect of karma.
'Good man! What is a Bodhisattva's fear of sinful thoughts? A Bodhisattva constantly generates fear towards even the slightest sins, and would not intentionally commit them. Why? As the Buddha said: 'Shramanas! The nature of poison, whether much or little, can kill a person; all sinful calamities, whether great or small, cause sentient beings to fall into the three evil realms—hell, hungry ghosts, and animals—into extreme suffering, and it is the same.' Having contemplated this, one generates fear of all sinful thoughts. This is called a Bodhisattva's fear of sinful karma.
'What is a Bodhisattva's observation with shame and remorse? A Bodhisattva is very close to the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) and the people of all countries. Such people offer the Bodhisattva gold, silver, pearls, lapis lazuli, jade, and various treasures, but this Bodhisattva alone does not generate greed; if it is property of a stupa or temple, or belongings of the Sangha, entrusted to him, he does not use them for himself. Why? As the Buddha said: 'A Bodhisattva may cut off his own flesh at will for use, but he should not use what is not given in charity and should be used.' Thus, a Bodhisattva observes with shame and remorse.
'What is a Bodhisattva's steadfast adherence? If a Bodhisattva is disturbed by the retinue of Mara (demon) and various gods, causing him to become attached to all wealth and the pleasures of the five desires, his mind remains stable, unmoving, unshaken, and does not regress. Thus, a Bodhisattva's adherence is steadfast.
'What is a Bodhisattva's non-dependent seeking of precepts? A Bodhisattva protects and upholds pure precepts, thinking thus: 'I do not uphold these precepts in order to be reborn in the heavens, or as gods, kings, emperors, or great ministers.'
菩薩持戒為無所得故，如是，菩薩無所依戒。
「云何菩薩三輪凈戒？菩薩以身清凈、口、心清凈。何者菩薩身清凈戒？絓是一切身業不善，所謂殺生、偷盜、邪淫等，皆悉遠離，是名菩薩身業清凈。何者菩薩口業清凈？絓是一切口業不善，所謂妄語、兩舌、惡口、罵詈、破散戲語，皆悉遠離，是名菩薩口業清凈。何者菩薩心業清凈？絓是心業一切不善，所謂貪慾、瞋恚、愚癡等，皆悉遠離，是名菩薩心業清凈。如是，名為三輪凈戒。
「善男子！是名菩薩摩訶薩尸羅波羅蜜清凈具足。
「善男子！菩薩具有十法，羼提波羅蜜具足。何等為十？一者、內忍具足，二者、外忍具足，三者、法忍具足，四者、佛印可忍具足，五者、無方所忍具足，六者、平等忍具足，七者、不見事忍具足，八者、不搖動忍具足，九者、慈悲忍具足，十者、成就誓願忍具足。
「善男子！云何菩薩內忍具足？內有憂悲、苦惱、愁毒、惆悵、憒悶，悉皆忍之，默然不熱，是名菩薩內忍具足。
「云何菩薩外忍具足？善男子！菩薩聞有惡口、罵詈、種種誹謗，及其父母、一切眷屬、和上師僧，乃至誹謗佛、法、僧寶，聞已不瞋、不惱、不入內懷，而堪忍之無怨恨心，是名菩薩外忍具足。
「云何菩薩法忍具
【現代漢語翻譯】 現代漢語譯本 菩薩持戒是爲了不執著于任何所得，因此，菩薩的持戒是不依賴於任何事物的。
『什麼是菩薩的三輪清凈戒？菩薩以身清凈、口清凈、心清凈為戒。什麼是菩薩的身清凈戒？就是對於一切身業的不善行為，例如殺生、偷盜、邪淫等，都完全遠離，這稱為菩薩的身業清凈。什麼是菩薩的口業清凈？就是對於一切口業的不善行為，例如妄語、兩舌、惡口、謾罵、破壞離間語等，都完全遠離，這稱為菩薩的口業清凈。什麼是菩薩的心業清凈？就是對於一切心業的不善行為，例如貪慾、嗔恚、愚癡等，都完全遠離，這稱為菩薩的心業清凈。這樣，就稱為三輪清凈戒。』
『善男子！這稱為菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）清凈圓滿。』
『善男子！菩薩具有十種法，羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）才能圓滿。哪十種法？一是內忍具足，二是外忍具足，三是法忍具足，四是佛印可忍具足，五是無方所忍具足，六是平等忍具足，七是不見事忍具足，八是不搖動忍具足，九是慈悲忍具足，十是成就誓願忍具足。』
『善男子！什麼是菩薩的內忍具足？內心有憂愁、悲傷、痛苦、煩惱、憂慮、懊惱等，都能忍受，默默地不煩躁，這稱為菩薩的內忍具足。』
『什麼是菩薩的外忍具足？善男子！菩薩聽到有惡語、謾罵、各種誹謗，以及對他的父母、一切眷屬、和尚、師父，乃至誹謗佛（Buddha）、法（Dharma）、僧（Saṃgha）三寶，聽了之後不生氣、不惱怒、不放在心上，並且能夠忍受而沒有怨恨心，這稱為菩薩的外忍具足。』
『什麼是菩薩的法忍具？』
【English Translation】 English version Because the Bodhisattva holds precepts for the sake of non-attainment, thus, the Bodhisattva's precepts are without reliance.
『What are the Bodhisattva's three wheels of pure precepts? The Bodhisattva takes purity of body, speech, and mind as precepts. What are the Bodhisattva's pure precepts of body? It is to completely abstain from all unwholesome actions of the body, such as killing, stealing, and sexual misconduct. This is called the Bodhisattva's purity of bodily actions. What are the Bodhisattva's pure precepts of speech? It is to completely abstain from all unwholesome actions of speech, such as false speech, divisive speech, harsh speech, abusive language, and frivolous talk. This is called the Bodhisattva's purity of speech. What are the Bodhisattva's pure precepts of mind? It is to completely abstain from all unwholesome actions of the mind, such as greed, hatred, and delusion. This is called the Bodhisattva's purity of mind. Thus, these are called the three wheels of pure precepts.』
『Good man! This is called the Bodhisattva-Mahāsattva's (偉大的菩薩) Śīla-pāramitā (持戒波羅蜜, Perfection of Morality) being purely and completely fulfilled.』
『Good man! The Bodhisattva possesses ten qualities, and then Kṣānti-pāramitā (忍辱波羅蜜, Perfection of Patience) is fulfilled. What are the ten? First, complete inner endurance; second, complete outer endurance; third, complete Dharma endurance; fourth, complete Buddha-approved endurance; fifth, complete endurance without location; sixth, complete equal endurance; seventh, complete endurance without seeing things; eighth, complete unshakeable endurance; ninth, complete compassionate endurance; tenth, complete endurance of accomplishing vows.』
『Good man! What is the Bodhisattva's complete inner endurance? To endure all inner sorrows, grief, suffering, afflictions, worries, and vexations, remaining silent and not agitated. This is called the Bodhisattva's complete inner endurance.』
『What is the Bodhisattva's complete outer endurance? Good man! When the Bodhisattva hears evil speech, curses, various slanders against himself, his parents, all his relatives, his preceptor, his teachers, and even slanders against the Buddha (佛), Dharma (法), and Saṃgha (僧) Jewels, upon hearing this, he does not become angry, does not become annoyed, does not harbor it within, and is able to endure it without resentment. This is called the Bodhisattva's complete outer endurance.』
『What is the Bodhisattva's Dharma endurance?』
足？菩薩摩訶薩于諸如來所說甚深經教斷諸疑惑，意趣難達諸佛境界，所謂諸法本來寂靜，不生、不滅，性自涅槃，聞如是法不恐、不怖、不驚、不畏，即便作是進退思惟：『頗有一人不聞如來如是甚深微妙正法得成阿耨多羅三藐三菩提耶？』以是因緣，應當至心受持、讀誦、觀察、修行如是正法，是名菩薩法忍具足。
「云何佛所印可忍具足？菩薩靡訶薩若生瞋恨，即當至心諦善思惟：『如此瞋者，何由而生？又何處滅？復誰所生？云何而生？藉何因生？』如是觀察，不見瞋因、不見生處、不見源由，以是因緣即便忍之，不生煩惱，是名菩薩佛所印可忍具足。
「云何無方所忍具足？菩薩非晝日忍、夜中不忍，非夜中忍、晝日不忍，非此國忍、彼國不忍，非彼國忍、此國不忍，非知識不忍、知識而忍，非不知識忍、知識不忍。菩薩不爾，於一切時、在在處處皆悉安耐一切能忍，是名菩薩無方所忍具足。
「云何菩薩平等忍具足？菩薩不但于其父母、尊長、妻子、一切眷屬等所而為堪忍、余處不忍，菩薩不然。何以故？菩薩堪忍，無有親疏、不問尊卑及旃陀羅，以平等心而堪忍之，是名菩薩平等忍具足。
「云何菩薩不見事忍具足？菩薩不以事緣故忍、不為名聞故忍、不為世流佈忍、不為慚
【現代漢語翻譯】 現代漢語譯本 『什麼叫做菩薩摩訶薩的法忍具足？菩薩摩訶薩對於諸佛如來說的甚深經教斷除各種疑惑，領悟到難以理解的諸佛境界，也就是諸法本來就是寂靜的，不生、不滅，其自性就是涅槃。聽到這樣的法不恐懼、不害怕、不驚慌、不畏懼，就進行深入的思考：『是否有人不聽聞如來這樣甚深微妙的正法，也能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？』因為這個緣故，應當至誠懇切地受持、讀誦、觀察、修行這樣的正法，這就叫做菩薩的法忍具足。 『什麼叫做佛所印可的忍具足？菩薩摩訶薩如果生起嗔恨，就應當至誠懇切地仔細思維：『這樣的嗔恨，從哪裡產生？又在哪裡滅亡？又是誰產生的？怎樣產生的？憑藉什麼原因產生的？』這樣觀察，看不到嗔恨的原因、看不到產生的地方、看不到根源，因為這個緣故就忍耐它，不生起煩惱，這就叫做菩薩佛所印可的忍具足。 『什麼叫做無方所的忍具足？菩薩不是白天能忍、晚上就不能忍，不是晚上能忍、白天就不能忍，不是在這個國家能忍、在那個國家就不能忍，不是在那個國家能忍、在這個國家就不能忍，不是對認識的人不能忍、對認識的人就能忍，不是對不認識的人能忍、對認識的人就不能忍。菩薩不是這樣的，在任何時間、任何地方都能安然忍受一切，這就叫做菩薩無方所的忍具足。 『什麼叫做菩薩平等忍具足？菩薩不只是對於父母、尊長、妻子、一切眷屬等才能忍耐，在其他地方就不能忍耐，菩薩不是這樣的。為什麼呢？菩薩的忍耐，沒有親疏之分、不問尊卑，甚至對於旃陀羅（Candala，賤民）也以平等心來忍耐，這就叫做菩薩平等忍具足。 『什麼叫做菩薩不見事忍具足？菩薩不是因為事情的緣故才忍耐、不是爲了名聞利養才忍耐、不是爲了世間的流言蜚語才忍耐、不是因為慚愧才忍
【English Translation】 English version 『What is the perfection of forbearance in accordance with the Dharma for a Bodhisattva-Mahasattva? A Bodhisattva-Mahasattva, regarding the profound teachings spoken by the Tathagatas, cuts off all doubts, comprehends the difficult-to-reach realms of the Buddhas, namely, that all dharmas are inherently tranquil, unarising, unceasing, and their nature is Nirvana. Hearing such dharmas, they are not afraid, not terrified, not alarmed, not fearful, and immediately engage in progressive and regressive contemplation: 『Is there anyone who, without hearing such profound and subtle right Dharma of the Tathagata, can attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment)?』 Because of this reason, one should wholeheartedly receive, uphold, recite, observe, and practice such right Dharma. This is called the perfection of forbearance in accordance with the Dharma for a Bodhisattva. 『What is the perfection of forbearance approved by the Buddhas? If a Bodhisattva-Mahasattva arises with anger, they should immediately and sincerely contemplate: 『From what does this anger arise? Where does it cease? Who produces it? How does it arise? By what cause does it arise?』 Observing in this way, they see no cause of anger, no place of arising, no origin. Because of this reason, they immediately endure it, not giving rise to afflictions. This is called the perfection of forbearance approved by the Buddhas for a Bodhisattva. 『What is the perfection of forbearance without fixed location? A Bodhisattva does not forbear during the day and not forbear at night, does not forbear at night and not forbear during the day, does not forbear in this country and not forbear in that country, does not forbear in that country and not forbear in this country, does not forbear towards those they do not know and forbear towards those they know, does not forbear towards those they know and not forbear towards those they do not know. A Bodhisattva is not like this. At all times and in all places, they can peacefully endure everything. This is called the perfection of forbearance without fixed location for a Bodhisattva. 『What is the perfection of equal forbearance for a Bodhisattva? A Bodhisattva does not only forbear towards their parents, elders, spouse, all relatives, and not forbear elsewhere. A Bodhisattva is not like this. Why? A Bodhisattva's forbearance has no distinction between close and distant, does not discriminate between the noble and the lowly, even towards a Candala (outcaste), they endure with an equal mind. This is called the perfection of equal forbearance for a Bodhisattva. 『What is the perfection of forbearance without seeing things for a Bodhisattva? A Bodhisattva does not forbear because of circumstances, does not forbear for the sake of fame and gain, does not forbear for the sake of worldly rumors, does not forbear because of shame
愧故忍。菩薩在在處處常修忍辱，是名菩薩不見事忍具足。
「云何菩薩不擾動忍具足？菩薩瞋恚未發之前，為惡不生而暫忍辱，不名為忍；若遇惡境——或以手卷、若以刀仗、或打、或殺、或口罵辱——菩薩皆忍，是名菩薩不擾動忍具足。
「云何菩薩慈悲忍具足？菩薩若作國王、王子、朝臣、富貴，多饒財寶、得自在力，設被罵辱、毀呰、誹謗、種種輕欺悉皆堪忍，不瞋、不恨、不逞富貴，而作是念：『是等眾生我皆荷負、我所守護，是故不可於所守護增加瞋恚便棄捨之。』以是因緣，興大慈悲，能堪忍之，不生瞋恨，是名菩薩慈悲忍具足。
「云何菩薩誓願忍具足？菩薩摩訶薩應作是念：『我于如來、應供、正遍知前作師子吼：「我當修行阿耨多羅三藐三菩提，見諸眾生沉滯生死、沒深淤泥，我應拔濟令得度脫。」是故，我今不可以于所度之眾多生瞋忿、起怨憾心、不耐不忍。若我不忍，尚不自渡，何況渡人？』
「善男子！譬如醫王見諸盲人便作是念：『我今當爲如是人等除其目中一切暗翳、種種障膜。』雖作是念而是醫師本自盲冥。善男子！于意云何？如是醫師能為眾生除眼翳不？」
對曰：「不也。世尊！」
佛言：「善男子！如是，菩薩於此無明生盲世界自無慧
【現代漢語翻譯】 現代漢語譯本 愧故忍。菩薩在任何地方都經常修習忍辱，這稱為菩薩不見事忍具足。 『云何菩薩不擾動忍具足？菩薩在瞋恚尚未生起之前，爲了不產生惡行而暫時忍辱，這不稱為忍；如果遇到惡劣的境況——或者用手拉扯、或者用刀杖攻擊、或者毆打、或者殺害、或者用言語謾罵侮辱——菩薩都能忍受，這稱為菩薩不擾動忍具足。 『云何菩薩慈悲忍具足？菩薩如果作為國王、王子、朝廷大臣、富貴之人，擁有眾多的財富和自在的力量，即使被謾罵侮辱、詆譭、誹謗、各種輕視欺凌，都能忍受，不生氣、不怨恨、不仗恃富貴，而是這樣想：『這些眾生都是我所承擔的責任、我所守護的對象，因此不可以對我所守護的對象增加瞋恚，然後拋棄他們。』因為這個原因，生起大慈悲心，能夠忍受這些，不產生瞋恨，這稱為菩薩慈悲忍具足。 『云何菩薩誓願忍具足？菩薩摩訶薩應當這樣想：『我曾在如來（Tathagata，如實而來的人）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）面前發出獅子吼：「我應當修行阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），見到眾生沉溺於生死輪迴、陷於深深的泥潭，我應當救拔他們，使他們得到解脫。」因此，我現在不可以對那些我應當救度的眾多眾生生起瞋忿、產生怨恨之心、不能忍耐。如果我不能忍耐，尚且不能自度，更何況度人？』 『善男子！譬如一位醫王看到許多盲人，便這樣想：『我現在應當為這些人除去他們眼睛裡的一切黑暗、各種障膜。』雖然這樣想，但是這位醫師本身就是盲人。善男子！你認為怎麼樣？這樣的醫師能夠為眾生除去眼翳嗎？』 回答說：『不能。世尊！』 佛說：『善男子！這樣，菩薩在這個無明（Avidya，對事物真相的無知）生盲的世界裡，自己沒有智慧
【English Translation】 English version Shameful endurance. Bodhisattvas constantly cultivate patience in all places; this is called the Bodhisattva's perfection of endurance by not seeing things. 『How does a Bodhisattva perfect undisturbed endurance? If a Bodhisattva temporarily endures to prevent evil from arising before anger arises, this is not called endurance. If encountering adverse circumstances—being pulled by hand, attacked with knives or staffs, beaten, killed, or verbally abused and insulted—the Bodhisattva can endure all of it; this is called the Bodhisattva's perfection of undisturbed endurance. 『How does a Bodhisattva perfect compassionate endurance? If a Bodhisattva is a king, prince, court minister, or wealthy person, possessing abundant wealth and power, even if they are cursed, insulted, slandered, and subjected to various forms of contempt and humiliation, they can endure it all, without anger, resentment, or reliance on wealth and power, but thinking thus: 「These beings are all my responsibility, those whom I must protect; therefore, I must not increase anger towards those I protect and then abandon them.」 Because of this, they generate great compassion, are able to endure, and do not give rise to anger or resentment; this is called the Bodhisattva's perfection of compassionate endurance. 『How does a Bodhisattva perfect vow-based endurance? A Bodhisattva-Mahasattva (great being) should think thus: 「I once roared like a lion before the Tathagata (the one who comes thus), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one): 『I shall cultivate Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), seeing beings sinking in the cycle of birth and death, trapped in deep mud, I shall rescue them and enable them to attain liberation.』 Therefore, I must not now become angry or resentful towards the many beings I should save, and I must not be impatient or intolerant. If I cannot endure, I cannot even save myself, how can I save others?』」 『Good man! It is like a physician king who sees many blind people and thinks: 「I shall now remove all darkness and various obstructions from the eyes of these people.」 Although he thinks this, the physician himself is blind. Good man! What do you think? Can such a physician remove eye ailments for beings?』 He replied: 『No, World Honored One!』 The Buddha said: 『Good man! Thus, in this world of ignorance (Avidya) where beings are born blind, the Bodhisattva himself lacks wisdom.』
眼，云何能除世間無明？自眼翳障尚不能治，豈能治他？以是因緣，菩薩欲除一切眾生無明暝者，應前自除一切暗障后及於人。是故，菩薩應堪忍之，不生瞋恨。如是，菩薩自誓願忍具足。
「善男子！是名菩薩摩訶薩具足十法，忍波羅蜜滿足。
大乘寶云經卷第一 大正藏第 16 冊 No. 0659 大乘寶云經
大乘寶云經卷第二
梁扶南三藏曼陀羅仙共僧伽婆羅等譯十波羅蜜品之二
「善男子！菩薩摩訶薩具足十法，毗梨耶波羅蜜滿足。何等為十？一者、金剛不壞精進，二者、勇猛精進，三者、離兩邊精進，四者、增廣精進，五者、練治精進，六者、無休息精進，七者、清凈精進，八者、無比精進，九者、無輕蔑精進，十者、非策精進。
「善男子！云何菩薩精進不壞，喻如金剛？菩薩摩訶薩勇猛精進，發弘誓願為諸眾生，未涅槃者令得涅槃、未得度者而令得度、未解脫者令得解脫、未安立者令得安立、未覺悟者令得覺悟。如是勇猛運廣大心時，魔波旬即便往到是菩薩所而諫之曰：『善男子！無勞如是勇猛精進。何以故？善男子！我昔已曾如是勇猛，亦為眾生髮弘誓願，未涅槃者令得涅槃。如是誓願皆是妄語，欺誑世間嬰兒、凡夫，無有真實。善男子！我未曾見
【現代漢語翻譯】 現代漢語譯本 『眼，如何能夠去除世間的無明（avidyā，對事物真相的迷惑和無知）？自己的眼睛有翳障都不能醫治，又怎麼能醫治他人呢？因為這個緣故，菩薩想要去除一切眾生無明黑暗，應該先去除自身的黑暗障礙，然後再幫助他人。因此，菩薩應該堪能忍受，不生起嗔恨。這樣，菩薩自己立下的誓願才能圓滿具足。』 『善男子！這叫做菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）具足十法，忍波羅蜜（kṣānti-pāramitā，忍辱的完美）圓滿。』 《大乘寶云經》卷第一 大正藏第 16 冊 No. 0659 《大乘寶云經》 《大乘寶云經》卷第二 梁扶南三藏曼陀羅仙共僧伽婆羅等譯《十波羅蜜品》之二 『善男子！菩薩摩訶薩具足十法，毗梨耶波羅蜜（vīrya-pāramitā，精進的完美）圓滿。是哪十種呢？一是金剛不壞精進，二是勇猛精進，三是離兩邊精進，四是增廣精進，五是練治精進，六是無休息精進，七是清凈精進，八是無比精進，九是無輕蔑精進，十是非策精進。』 『善男子！什麼樣的菩薩精進不壞，像金剛一樣呢？菩薩摩訶薩勇猛精進，發起廣大的誓願爲了眾生，讓沒有涅槃（nirvāṇa，解脫）的眾生得到涅槃，讓沒有得度的眾生得到解脫，讓沒有解脫的眾生得到解脫，讓沒有安立的眾生得到安立，讓沒有覺悟的眾生得到覺悟。像這樣勇猛地運用廣大心的時候，魔波旬（Māra Pāpīyas，佛教中的魔王）就來到這位菩薩的面前勸諫說：『善男子！不要這樣勞累地勇猛精進。為什麼呢？善男子！我過去也曾經這樣勇猛，也爲了眾生髮起廣大的誓願，讓沒有涅槃的眾生得到涅槃。這樣的誓願都是虛妄的，欺騙世間的嬰兒和凡夫，沒有真實之處。善男子！我沒有見過』
【English Translation】 English version 『Eye, how can it remove the ignorance (avidyā) of the world? It cannot even cure its own eye disease, how can it cure others? Because of this reason, if a Bodhisattva (bodhisattva, an enlightened being) wants to remove the darkness of ignorance from all sentient beings, they should first remove their own darkness and obstacles before helping others. Therefore, a Bodhisattva should be able to endure and not give rise to anger. In this way, the Bodhisattva's own vows are fully complete.』 『Good man! This is called a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) possessing ten qualities, fulfilling the perfection of patience (kṣānti-pāramitā).』 The Great Treasure Cloud Sutra, Volume 1 Taisho Tripitaka Volume 16, No. 0659, The Great Treasure Cloud Sutra The Great Treasure Cloud Sutra, Volume 2 Translated by Tripitaka Master Mandara of Liang Funan, together with Sanghavara and others, Chapter 2 of the Ten Perfections 『Good man! A Bodhisattva-Mahasattva possesses ten qualities, fulfilling the perfection of vigor (vīrya-pāramitā). What are these ten? First, indestructible diamond-like vigor; second, courageous vigor; third, vigor free from extremes; fourth, expansive vigor; fifth, refining vigor; sixth, unceasing vigor; seventh, pure vigor; eighth, incomparable vigor; ninth, vigor without contempt; tenth, unprompted vigor.』 『Good man! What kind of Bodhisattva's vigor is indestructible, like a diamond? A Bodhisattva-Mahasattva is courageous and vigorous, making great vows for sentient beings, to lead those who have not attained Nirvana (nirvāṇa, liberation) to attain Nirvana, to liberate those who have not been liberated, to establish those who have not been established, and to awaken those who have not been awakened. When such a courageous one uses their great mind, Mara Pāpīyas (Māra Pāpīyas, the demon king in Buddhism) immediately comes to the Bodhisattva and advises them, saying: 『Good man! Do not labor so vigorously. Why? Good man! I used to be so vigorous, and I also made great vows for sentient beings, to lead those who have not attained Nirvana to attain Nirvana. Such vows are all false, deceiving the infants and ordinary people of the world, without any truth. Good man! I have never seen』
頗有一人如是精進、發弘誓願，以願力故得成阿耨多羅三藐三菩提。善男子！我唯見無量無邊一切眾生如是精進，以聲聞乘、辟支佛乘而般涅槃。以是義故，急當舍離如是精進、勞累身心、艱苦疲極。』爾時，菩薩而作是念：『咄哉，波旬！將不故來嬈亂我耶？豈不欲作障礙留難我法事耶？』審知魔已而作是言：『波旬！善哉。少欲自持，何勞樂知世間事乎？波旬！如來說此一切世間業為師匠，依因於業，緣力所使。波旬！汝當自攝，複道還去。汝今惱我之因緣故，汝于來世長夜受苦，空無利益。』如是，魔眾及魔天民故作障礙來相惱觸，而是菩薩不破、不散、不壞、不退。如是，菩薩金剛精進具足。
「善男子！云何菩薩勇猛精進？菩薩摩訶薩以是精進即能超越過前修行，諸菩薩等不能及是菩薩一分，乃至算數譬喻皆不能及，何況聲聞、辟支佛等？于初發心以精進力攝持一切如來法藏，即便遠離一切不善。如是，菩薩勇猛精進具足。
「云何菩薩離二邊精進具足？菩薩摩訶薩雖作如是勇猛精進，不得過分自苦其身、復不下劣懈怠懶惰。如是，菩薩離二邊精進具足。
「云何菩薩增廣精進具足？菩薩摩訶薩如是精進：如如來身，我身亦然；如來頂上無能見者、圓光一尋相好殊特、具足無量不可思議
【現代漢語翻譯】 現代漢語譯本： 若有一人如此精進，發起宏大的誓願，憑藉願力得以成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善男子！我只見到無量無邊的一切眾生如此精進，以聲聞乘、辟支佛乘而入涅槃。因為這個緣故，應當趕快捨棄這樣的精進，免得勞累身心，艱苦疲憊。』當時，菩薩心想：『咄，波旬（Papa），你莫不是故意來擾亂我的吧？難道是想設定障礙，阻撓我的佛法事業嗎？』他確知是魔之後便說：『波旬！很好。少欲知足，何必勞神去了解世間事呢？波旬！如來說這整個世間的行業是師長，依靠于業，被業力所驅使。波旬！你應當自我約束，回到你來的地方去。你現在惱亂我的緣故，你將來會長夜受苦，毫無利益。』就這樣，魔眾和魔天之民故意設定障礙來擾亂侵擾，但是這位菩薩不被破壞、不被離散、不被摧毀、不退轉。像這樣，菩薩的金剛精進就圓滿了。 『善男子！什麼是菩薩的勇猛精進？菩薩摩訶薩憑藉這種精進就能超越之前的修行，其他菩薩都不能及這位菩薩的哪怕一分，甚至算數譬喻都不能比得上，更何況是聲聞、辟支佛等？在最初發心時，就以精進的力量攝持一切如來的法藏，並且遠離一切不善。像這樣，菩薩的勇猛精進就圓滿了。 『什麼是菩薩遠離二邊的精進圓滿？菩薩摩訶薩雖然作如此勇猛的精進，但不會過分地自我折磨身體，也不會落入下劣懈怠懶惰的狀態。像這樣，菩薩遠離二邊的精進就圓滿了。 『什麼是菩薩增廣精進圓滿？菩薩摩訶薩如此精進：如同如來的身體一樣，我的身體也是這樣；如同如來的頂上無人能夠看見，圓光一尋，相好殊勝特別，具足無量不可思議。
【English Translation】 English version: 'If there is one person who is so diligent, makes great vows, and attains Anuttara-samyak-sambodhi (supreme complete enlightenment) by the power of those vows. Good man! I only see countless beings who are so diligent, and enter Nirvana by the Sravaka Vehicle and Pratyekabuddha Vehicle. For this reason, you should quickly abandon such diligence, lest you tire your body and mind, and become weary and exhausted.' At that time, the Bodhisattva thought: 'Ha! Papa (Mara), are you not deliberately coming to disturb me? Do you intend to create obstacles and hinder my Dharma practice?' Knowing for sure that it was Mara, he said: 'Papa! Well done. Be content with little desire and self-control, why bother to understand worldly affairs? Papa! The Tathagata says that all worldly actions are teachers, relying on karma, driven by the power of karma. Papa! You should restrain yourself and return the way you came. Because you are now disturbing me, you will suffer in the long night in the future, with no benefit.' Thus, the Mara hosts and Mara's heavenly people deliberately created obstacles to disturb and harass him, but this Bodhisattva was not broken, not scattered, not destroyed, and did not retreat. Thus, the Bodhisattva's diamond-like diligence was complete. 'Good man! What is the Bodhisattva's courageous diligence? The Bodhisattva-Mahasattva, with this diligence, can surpass previous practices, and other Bodhisattvas cannot match even a fraction of this Bodhisattva, not even with calculations or metaphors, let alone Sravakas and Pratyekabuddhas. At the initial arising of the mind, with the power of diligence, he grasps all the Dharma treasures of the Tathagatas, and stays away from all unwholesome things. Thus, the Bodhisattva's courageous diligence is complete.' 'What is the Bodhisattva's diligence that is free from the two extremes? Although the Bodhisattva-Mahasattva engages in such courageous diligence, he does not excessively torment his body, nor does he fall into inferior laziness and indolence. Thus, the Bodhisattva's diligence that is free from the two extremes is complete.' 'What is the Bodhisattva's diligence that increases and expands? The Bodhisattva-Mahasattva is so diligent: Just as the body of the Tathagata is, so is my body; just as no one can see the top of the Tathagata's head, the halo is one fathom, the marks and characteristics are excellent and special, complete with immeasurable and inconceivable qualities.'
無礙智慧、諸佛功德、恒師子吼、力、無所畏，我皆亦爾。如是精進，是名菩薩增廣精進具足。
「云何菩薩練治精進具足？善男子！如摩尼珠及金、銀等，以練治故，卻垢瑩磨，凈潔光明，人見嘆言：『是摩尼珠及金、銀等以得光明，被練治故。』如是，菩薩修行精進，蕩除一切垢穢、不凈亦復如是。何者精進垢污？所謂懈怠、懶惰是精進垢，于食飲中不自知足、不識己身是精進垢，菩薩悉皆蕩除。如是勇猛則為無垢、無穢，凈潔光明顯現。如是，菩薩練治精進具足。
「云何菩薩不休息精進具足？菩薩摩訶薩於四威儀常修精進，無時無處而暫休息，是名菩薩不休息精進具足。
「云何菩薩清凈精進具足？如是菩薩常修精進，設有粗惡、諸不善法、障道因緣、無利益事悉應蕩除，所有善法、隨順涅槃、不逆正道、助成菩提、流向菩提則為生長而增廣之。於一念頃尚不故生微細諸惡，何況大惡？是名清凈精進具足。
「善男子。云何菩薩無比精進具足？菩薩作如是念：『若遍十方如恒河沙等世界為阿鼻獄猛火燒然，是中世界見諸眾生無救、無護、無歸依處、困苦無向。』菩薩即發勇猛之心，獨自無侶，設為一人度脫因緣，能以腳步度如是等世界猛火而度脫之，何況眾多？如是，菩薩與諸聲聞
【現代漢語翻譯】 現代漢語譯本：無礙智慧、諸佛功德、恒常的獅子吼、十種力（dasabala）、四無所畏（catu-vaiśāradya），我都將具備。像這樣精進，就叫做菩薩增廣精進具足。
『云何菩薩練治精進具足？』善男子！就像摩尼寶珠以及金、銀等，因為經過練治，去除污垢，打磨光亮，純凈潔白而光明，人們見了讚歎說：『這摩尼寶珠以及金、銀等，因為得到光明，是被練治過的緣故。』像這樣，菩薩修行精進，蕩除一切污垢、不凈也是如此。什麼是精進的污垢？所謂懈怠、懶惰是精進的污垢，對於飲食不知滿足、不認識自己的身體是精進的污垢，菩薩全部都蕩除。像這樣勇猛就成為無垢、無穢，純凈潔白的光明顯現。像這樣，菩薩練治精進具足。
『云何菩薩不休息精進具足？』菩薩摩訶薩在行、住、坐、臥四種威儀中，常常修習精進，沒有時間沒有地方而稍微休息，這叫做菩薩不休息精進具足。
『云何菩薩清凈精進具足？』像這樣菩薩常常修習精進，即使有粗惡、各種不善法、障礙修道的因緣、沒有利益的事情，都應當蕩除，所有善法、隨順涅槃、不違背正道、幫助成就菩提、流向菩提，就使它們生長而增廣。在一念之間尚且不故意產生微小的各種惡念，何況是大的惡念？這叫做清凈精進具足。
『善男子。云何菩薩無比精進具足？』菩薩作這樣的念頭：『如果遍佈十方如恒河沙數般多的世界，被阿鼻地獄（Avīci hell）的猛火燃燒，這些世界中的眾生沒有救護、沒有保護、沒有歸依之處、困苦無助。』菩薩立即發起勇猛之心，獨自一人，沒有同伴，即使是爲了一個人得到解脫的因緣，能夠用腳步走過像這樣眾多世界的猛火而使他們解脫，何況是眾多的人？像這樣，菩薩與各位聲聞（Śrāvaka）
【English Translation】 English version: Unobstructed wisdom, the merits of all Buddhas, constant lion's roar, the ten powers (dasabala), the four fearlessnesses (catu-vaiśāradya), I shall also possess all of these. Such diligence is called the Bodhisattva's complete diligence of increasing and expanding.
'How does a Bodhisattva perfect diligence through refinement?' Good man! Just like a Mani jewel and gold, silver, etc., because of being refined, removing dirt and polishing, being pure, clean, and bright, people see them and exclaim: 'This Mani jewel and gold, silver, etc., have gained brightness because they have been refined.' Likewise, the Bodhisattva cultivates diligence, sweeping away all dirt and impurities in the same way. What are the impurities of diligence? So-called laziness and sloth are the impurities of diligence, not knowing contentment in food and drink, not recognizing one's own body are the impurities of diligence, all of which the Bodhisattva sweeps away. Being courageous in this way becomes free from impurities and defilements, and pure, clean light manifests. Thus, the Bodhisattva perfects diligence through refinement.
'How does a Bodhisattva perfect diligence without rest?' The Bodhisattva Mahāsattva constantly cultivates diligence in the four kinds of deportment—walking, standing, sitting, and lying down—without any time or place for even a brief rest. This is called the Bodhisattva's complete diligence without rest.
'How does a Bodhisattva perfect pure diligence?' In this way, the Bodhisattva constantly cultivates diligence. Even if there are coarse and evil things, all kinds of unwholesome dharmas, conditions that obstruct the path, and unprofitable matters, all should be swept away. All wholesome dharmas, those that accord with Nirvana, do not go against the right path, help to accomplish Bodhi, and flow towards Bodhi, are caused to grow and expand. In even a single thought, one does not intentionally generate subtle evils, let alone great evils? This is called complete pure diligence.
'Good man, how does a Bodhisattva perfect incomparable diligence?' The Bodhisattva makes this thought: 'If the worlds throughout the ten directions, as numerous as the sands of the Ganges River, were burning with the fierce fire of Avīci hell, and the beings in these worlds had no rescue, no protection, no place of refuge, and were in distress without direction,' the Bodhisattva would immediately generate a courageous mind, alone and without companions. Even for the sake of one person's liberation, he would be able to walk through the fierce fire of such numerous worlds with his feet and liberate them, let alone many people? In this way, the Bodhisattva and all the Śrāvakas
、辟支佛等及諸外道不可為比。如是，菩薩無比精進具足。
「云何菩薩無輕蔑精進具足？菩薩不作是念：『謂菩提者非是世間凡人可得，而我今者所修精進蓋不足言、下劣微薄。我今懶惰，而菩提法勇猛精進如救頭然，于無量劫之所修得。我今若不堪任荷負如是重擔，是菩提法豈可得矣？』菩薩應復諦想思惟：『過去已有無量諸佛、如來、應供、正遍知、今正等覺、當成等覺，皆悉用於如是等策、如是修行、如是精進，諸佛如來悉成正覺。而我今者用如是策，勇猛精進與諸眾生不可為比，緣諸眾生得成阿耨多羅三藐三菩提亦復如是。是故，我今寧為一切諸眾生等受地獄苦，而不能為利益自身獨證解脫而取涅槃。』如是，菩薩無輕蔑精進具足。
「善男子！云何菩薩無策精進具足？菩薩如是精進，非人所策、不著其味，亦不以此勤精進故策怪他人亦不自高，作是思惟：『何有智者正務私事待人所策？』是名菩薩無策精進滿足。
「善男子！如是，菩薩具是十法毗梨耶波羅蜜滿足。
「善男子！菩薩摩訶薩具足十法禪波羅蜜滿足。何等為十？一者、福德佐助，二者、多厭離想，三者、勇猛精進，四者、多聞具足，五者、心不顛倒，六者、如訓相應，七者、如法修行，八者、自性利根，九者、善
【現代漢語翻譯】 現代漢語譯本 辟支佛（Pratyekabuddha，獨覺佛）等以及各種外道都無法與菩薩相比。像這樣，菩薩就具備了無與倫比的精進。
『什麼樣的菩薩才具備沒有輕蔑的精進呢？菩薩不會這樣想：』所謂的菩提（Bodhi，覺悟）不是世間的凡人可以得到的，而我現在所修的精進實在不值得一提，既低下又微薄。我現在又很懶惰，而菩提之法需要像救燃眉之急一樣勇猛精進，並且要經過無量劫的時間才能修得。如果我現在不能勝任承擔如此重大的負擔，那麼菩提之法怎麼可能得到呢？』菩薩應該進一步仔細地思考：『過去已經有無量諸佛、如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢的另一種稱呼，值得供養者）、正遍知（Samyaksambuddha，如來十號之一，正等覺者）、現在正在證得正等覺、將來會證得正等覺的諸佛，都全部運用了像這樣的方法、像這樣的修行、像這樣的精進，諸佛如來才都證得了正覺。而我現在運用這樣的方法，勇猛精進的程度是其他眾生無法相比的，因為眾生也同樣可以因此證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所以，我現在寧願爲了所有眾生承受地獄之苦，也不能爲了自身的利益而獨自證得解脫，然後進入涅槃（Nirvana，寂滅）。』像這樣，菩薩就具備了沒有輕蔑的精進。
『善男子！什麼樣的菩薩才具備沒有鞭策的精進呢？菩薩像這樣精進，不是別人鞭策的，也不貪著其中的滋味，也不會因為自己勤奮精進而去責怪他人，也不會因此而自高自大，而是這樣思考：』哪有聰明人處理自己的事情還需要別人鞭策的呢？』這就叫做菩薩具備沒有鞭策的精進。
『善男子！像這樣，菩薩具備這十種法，波羅蜜（Paramita，到彼岸）才能圓滿。
『善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）具足十種法，禪波羅蜜（Dhyana-paramita，禪定到彼岸）才能圓滿。是哪十種呢？一是福德的佐助，二是多生厭離之想，三是勇猛精進，四是多聞具足，五是心不顛倒，六是與教導相應，七是如法修行，八是自性是利根，九是善
【English Translation】 English version Neither Pratyekabuddhas (獨覺佛, Solitary Buddhas) nor various heretics can compare to Bodhisattvas. Thus, Bodhisattvas possess incomparable diligence.
『How does a Bodhisattva possess diligence free from contempt? A Bodhisattva does not think: 『This Bodhi (覺悟, Enlightenment) is not attainable by ordinary worldly people, and my current diligence is not worth mentioning, being inferior and meager. I am now lazy, while the Dharma of Bodhi requires vigorous diligence like saving one's head from burning, and it takes countless kalpas (劫, eons) to cultivate. If I am not capable of bearing such a heavy burden, how can the Dharma of Bodhi be attained?』 A Bodhisattva should further contemplate: 『In the past, there have been countless Buddhas, Tathagatas (如來, Thus Gone Ones), Arhats (應供, Worthy Ones), Samyaksambuddhas (正遍知, Perfectly Enlightened Ones), those who are now attaining perfect enlightenment, and those who will attain perfect enlightenment, all of whom have used such methods, such practices, and such diligence, and all the Buddhas and Tathagatas have attained perfect enlightenment. And now, I use such methods, and my vigorous diligence is incomparable to that of other beings, because beings can also attain Anuttara-samyak-sambodhi (無上正等正覺, Unsurpassed Perfect Enlightenment) in the same way. Therefore, I would rather endure the suffering of hell for all beings than seek Nirvana (寂滅, Liberation) for my own benefit alone.』 Thus, a Bodhisattva possesses diligence free from contempt.
『Good man! How does a Bodhisattva possess diligence free from urging? A Bodhisattva's diligence is not urged by others, nor is it attached to its flavor, nor does he blame others for not being diligent because of his own diligence, nor does he become arrogant because of it, but thinks: 『What wise person would attend to his own affairs and wait to be urged by others?』 This is called a Bodhisattva possessing diligence free from urging.
『Good man! Thus, a Bodhisattva possesses these ten dharmas, and the Paramita (到彼岸, Perfection) is fulfilled.
『Good man! A Bodhisattva-Mahasattva (大菩薩, Great Bodhisattva) possesses ten dharmas, and the Dhyana-paramita (禪定到彼岸, Perfection of Meditation) is fulfilled. What are the ten? First, the assistance of merit; second, frequent thoughts of renunciation; third, courageous diligence; fourth, abundant learning; fifth, an unperturbed mind; sixth, accordance with the teachings; seventh, practicing according to the Dharma; eighth, being naturally sharp-witted; ninth, being good』
解心地，十者、善解奢摩他毗婆舍那無止息意。
「善男子！云何菩薩福德佐助？菩薩摩訶薩于大乘法宿植德本，在在處處流轉生死，為善知識之所攝受，隨愿受生，若富貴大姓、若居士大家、信樂之家。既意欲得往彼受生，即便造作彼業因緣令得往生，生生世世值遇親近真善知識。何者名為真善知識？所謂諸佛、菩薩。如是增長宿世修集善業因緣，常作是念：『苦哉，世間。痛哉，世間。無安立哉，一切世間久遭重病、癡暗、無明。何以故？欲因緣故。是故，我今不當于如是等困厄世間求受五欲。夫淫慾者，唯是妄想、顛倒而已，於三苦中謬生樂想。是故，如來處處經中種種因緣具說淫慾多諸過失、殊可患厭，所謂淫慾如炙肉法，肉𦠁俱燋；如舐刀刃，貪味偽舌；如毒蛇頭，具四種毒；如豬在廁，臭穢不凈；如彼癡狗而嚙枯骨，其口出血謂之為樂；亦如獼猴黏著𥻿膠。』
「是故，菩薩當生厭離，剃除鬚髮而被法服，于正法中如法出家，往無家地而慕精進，未得令得、未證令證、未至令至。以是因緣而取三慧，世諦所說、第一義諦所說，善解二諦深妙之理，如所教訓即為隨順、離諸顛倒、如法修行。
「何者名為如法修行？所謂正見、正思惟、正語、正業、正命、正精進、正念、正定。
【現代漢語翻譯】 現代漢語譯本： 『解心地』是指菩薩的十種能力之一，即善於理解奢摩他（止，samatha）和毗婆舍那（觀，vipasyana），並且能無止息地運用這種理解。
『善男子！什麼是菩薩的福德助益？菩薩摩訶薩對於大乘佛法，宿世就已種下深厚的善根，所以在生死輪迴中，無論在何處，都能被善知識所攝受，並且可以隨自己的願望去受生，例如出生在富貴的大姓人家，或者有地位的居士之家，以及信仰佛法的家庭。當菩薩想要去某個地方受生時，就會造作相應的業因，使自己能夠往生到那裡，並且生生世世都能遇到並親近真正的善知識。什麼才是真正的善知識呢？就是諸佛和菩薩。這樣，菩薩就能增長宿世所修集的善業因緣，並且常常這樣思念：『世間真是苦啊！世間真是痛苦啊！一切世間都沒有安穩之處，長久以來都遭受著嚴重的疾病、愚癡和無明的困擾。這是什麼原因呢？就是因為貪慾的緣故。所以，我現在不應該在這種充滿困厄的世間追求五欲的享受。淫慾只不過是虛妄的想像和顛倒的認知罷了，人們在三苦（苦苦、壞苦、行苦）之中錯誤地產生快樂的想法。因此，如來在各處經典中，用各種因緣詳細地說明了淫慾的諸多過失，實在令人厭惡，例如淫慾就像烤肉一樣，肉和烤肉的鐵架都會被燒焦；又像舔舐刀刃，貪圖味道卻會割傷舌頭；又像毒蛇的頭，具有四種毒害；又像豬在廁所里一樣，臭穢不乾淨；又像愚癡的狗啃咬枯骨，口中出血卻以為是快樂；也像獼猴被塗滿黏膠的𥻿膠粘住一樣。』
『因此，菩薩應當生起厭離之心，剃除鬚髮，穿上法服，在正法中如法出家，前往無家之處，一心精進修行，使未得到的能夠得到，未證悟的能夠證悟，未到達的能夠到達。通過這些因緣，而獲得三種智慧，即世俗諦所說的智慧，和第一義諦所說的智慧，善於理解二諦深奧微妙的道理，並且按照佛陀的教導去隨順修行，遠離各種顛倒，如法修行。
『什麼叫做如法修行呢？就是指正見、正思惟、正語、正業、正命、正精進、正念、正定。』
【English Translation】 English version: 'Understanding the Mind-Ground' refers to one of the ten powers of a Bodhisattva, which is the ability to skillfully understand samatha (止, calming the mind) and vipasyana (觀, insight meditation), and to apply this understanding without ceasing.
'Good man! What are the meritorious aids of a Bodhisattva? A Bodhisattva-Mahasattva, with deeply planted roots of virtue from past lives in the Mahayana Dharma, is, in all places and circumstances of samsara (生死, cycle of rebirth), embraced and guided by virtuous friends (善知識, kalyanamitra), and can choose to be reborn according to their wishes, such as into wealthy and noble families, or the homes of prominent lay practitioners, or families that believe in the Dharma. When a Bodhisattva desires to be reborn in a certain place, they create the karmic causes and conditions to be reborn there, and in every lifetime, they encounter and draw near to true virtuous friends. Who are these true virtuous friends? They are the Buddhas and Bodhisattvas. In this way, they increase the karmic causes and conditions of good deeds accumulated from past lives, and constantly think: 'How painful is the world! How agonizing is the world! There is no peace in all the world, which has long suffered from severe illness, ignorance, and delusion. Why is this so? It is because of desire. Therefore, I should not seek the enjoyment of the five desires in this world filled with hardship. Lust is merely a false imagination and inverted perception, in which people mistakenly find pleasure in the three sufferings (苦苦, suffering of suffering; 壞苦, suffering of change; 行苦, pervasive suffering of conditioned existence). Therefore, the Tathagata (如來, Thus Come One) in various sutras (經, scripture) and through various causes and conditions, has explained in detail the many faults of lust, which are truly detestable, such as lust being like roasting meat, where both the meat and the roasting rack are scorched; like licking a knife blade, where the tongue is cut while craving the taste; like the head of a poisonous snake, which contains four kinds of poison; like a pig in a toilet, filthy and unclean; like a foolish dog gnawing on dry bones, whose mouth bleeds but thinks it is enjoying itself; also like a monkey stuck to birdlime (𥻿膠, a sticky substance used to trap birds).'
'Therefore, a Bodhisattva should generate a sense of revulsion and detachment, shave their head and beard, and wear the robes of the Dharma, renouncing the household life in accordance with the Dharma, going to a place without a home, and aspiring to diligent practice, so that what has not been attained may be attained, what has not been realized may be realized, and what has not been reached may be reached. Through these causes and conditions, they acquire the three wisdoms, namely, the wisdom spoken of in conventional truth (世諦, samvriti-satya) and the wisdom spoken of in ultimate truth (第一義諦, paramartha-satya), skillfully understanding the profound and subtle principles of the two truths, and following the teachings of the Buddha, practicing in accordance with the Dharma, and abandoning all inversions.'
'What is called practicing in accordance with the Dharma? It refers to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.'
「以能通達于道諦故，成就利根、了知諸根，即樂寂靜，究竟遠離一切徒眾混雜諠鬧，匆遽多言、淫、怒、癡等一切惡覺，親里、知識、利養、名譽畢竟遠離，身心快樂，柔軟調和。
「復更思惟觀察是心：『何法處行於善、不善、無記法耶？』若行於善即生歡喜；若生欲覺，名為不善。
「欲有三種，謂上、中、下。何者為上？以欲遍身，深入心住，迷亂倡狂，不能修于遠離因緣，以深著故。云何深著？以其不能究竟生於慚愧心故，獨居空閑而隨憶念不曾暫忘，生惡覺觀決云淫慾，定是精妙諷詠、歌嘆、妄想、顛倒、謂言好物，如癡獼猴見水中月便欲捉取。不見其惡，無慚恥心，以欲因緣亦能與其父母尊長而共爭競乃至相殺，不避親疏。凡夫癡頑，耽著愛染，不能捨離欲因緣故，死墮地獄、畜生、餓鬼受諸苦報，是名上欲。何者中欲？若人習行親近淫慾，未交會前方便求覓，設遂其事便生厭離而有慚心，知欲不善，呵責自悔，是名中欲。何者下欲？脫遇欲緣，止申捉手、共相磨觸、或共言話、或眼瞻視，是名下欲。夫名淫慾，若莊嚴身、若愛壽命及諸資生，但能生貪悉名淫慾。
「何者名瞋？瞋亦三種，謂上、中、下。其上瞋者，生於忿毒、怨憾、恚怒、惡賴、憎嫉，於五無間重罪之中皆能備造
【現代漢語翻譯】 現代漢語譯本：由於能夠通達道諦（通往解脫的真理），就能成就敏銳的根器，了知各種根性，因此喜愛寂靜，最終遠離一切人群的混雜喧鬧，匆忙急促的言語，以及淫慾、嗔怒、愚癡等一切惡念，親屬、朋友、利益、名譽都徹底遠離，身心快樂，柔軟調和。
又進一步思考觀察這顆心：『它在什麼法中執行？是善法、不善法，還是無記法（非善非惡）呢？』如果執行于善法，就生起歡喜；如果生起慾念，就稱為不善。
慾念有三種，即上等、中等、下等。什麼是上等慾念？就是慾念遍佈全身，深入心中，使人迷惑瘋狂，不能修習遠離慾念的因緣，因為深深地執著於它。怎樣算是深著？因為不能最終生起慚愧心，獨自居住在空閑的地方，卻仍然憶念不休，沒有片刻忘記，生起邪惡的覺觀，斷定淫慾是精妙的，吟誦、歌嘆、妄想、顛倒，認為它是好東西，就像愚癡的獼猴看見水中的月亮就想去捉取一樣。看不見它的惡處，沒有慚愧之心，因為淫慾的因緣，甚至能與父母尊長爭競乃至互相殘殺，不顧親疏。凡夫愚癡頑固，沉溺於愛染，不能捨離淫慾的因緣，因此死後墮入地獄、畜生、餓鬼道，遭受各種苦報，這就是上等慾念。什麼是中等慾念？如果有人習行親近淫慾，在交合之前想方設法地追求，即使達到了目的，也會生起厭離之心，並且感到慚愧，知道淫慾是不好的，呵責自己，後悔不已，這就是中等慾念。什麼是下等慾念？偶然遇到淫慾的因緣，只是牽手、互相摩擦、或者一起說話、或者用眼睛觀看，這就是下等慾念。所謂的淫慾，無論是裝飾身體、還是貪愛壽命以及各種生活所需，只要能生起貪念，都稱為淫慾。
什麼叫做嗔？嗔也有三種，即上等、中等、下等。上等的嗔，會產生忿恨、怨恨、仇恨、憤怒、惡毒、憎恨嫉妒，在五無間重罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）中，都能全部造作。
【English Translation】 English version: Because of being able to penetrate the Truth of the Path (Dukkha-nirodha-gamini-patipada-ariya-sacca) (the truth leading to liberation), one achieves sharp faculties, understands various dispositions, and therefore delights in tranquility, ultimately staying away from all crowds, noisy commotions, hurried and rushed speech, and all evil thoughts such as lust, anger, and delusion. One completely distances oneself from relatives, friends, gains, and fame, experiencing happiness, gentleness, and harmony in body and mind.
Furthermore, one contemplates and observes this mind: 'In what dharma does it operate? Is it in wholesome, unwholesome, or neutral (neither wholesome nor unwholesome) dharmas?' If it operates in wholesome dharmas, joy arises; if lustful thoughts arise, it is called unwholesome.
There are three types of lust: superior, intermediate, and inferior. What is superior lust? It is when lust pervades the entire body, deeply dwells in the mind, causing confusion and madness, making one unable to cultivate the causes for detachment, due to deep attachment. How is it deep attachment? Because one cannot ultimately generate a sense of shame and remorse, residing alone in empty places, yet constantly remembering and never forgetting, giving rise to evil thoughts and views, determining that lust is exquisite, reciting, singing praises, fantasizing, being deluded, and considering it a good thing, like a foolish monkey seeing the moon in the water and wanting to grasp it. One does not see its evil, has no sense of shame, and because of lust, can even contend with and kill one's parents and elders, disregarding kinship. Ordinary people are foolish and stubborn, indulging in love and attachment, unable to abandon the causes of lust, and therefore, after death, fall into hell, the animal realm, and the realm of hungry ghosts, suffering various painful retributions. This is called superior lust. What is intermediate lust? If a person practices and engages in lust, seeking and searching before intercourse, and even if successful, generates aversion and shame, knowing that lust is not good, scolding oneself, and regretting it, this is called intermediate lust. What is inferior lust? If one encounters lustful circumstances, merely holding hands, rubbing against each other, or talking together, or gazing with the eyes, this is called inferior lust. What is called lust is anything that generates greed, whether it is adorning the body, loving life, or desiring various necessities.
What is called anger? There are also three types of anger: superior, intermediate, and inferior. Superior anger gives rise to resentment, hatred, animosity, rage, wickedness, and jealousy, and is capable of committing all the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha).
。或謗正法，由謗正法所得重罪，於前五逆不及一分，乃至算數譬喻悉不能及。以是因緣，死後入于大地獄中受諸苦毒，久久之後無量劫中脫得生人，其眼光赤、無賴惡性、暴虐咆哮，生旃陀羅下賤之家。以是因緣，展轉生死無有出期，是名上瞋。何者中瞋？其雖發瞋造諸惡業，即生悔心，發露懺謝瞋所生罪，速疾修其對治方法，是名中瞋。何者下瞋？當瞋發時而作惡口、不愛之語、或惡眼視，雖作不善亦非恒瞋，一念之頃速疾修集對治方法，是名下瞋。
「癡亦三種，謂上、中、下。何者上癡？於前所說，如是之處癡所迷惑而無憂愁，不知改悔，是名上癡。何者中癡？若癡暫發，造作惡業速疾改悔，于同學邊發露懺悔，不敢覆藏，于所犯罪知非利益，是名中癡。何者下癡？于所持戒，若二、若三脫有毀犯皆是制罪，終不敢犯性重禁戒，是名下癡。
「是中菩薩善巧方便，制伏其心令不作罪。如是，制心絓是淫慾，縛著因緣悉不復生。何以故？如是善巧制伏心故。心若無記，是時憶念一向觀察，令其心性與善相應。
「何者名為無記心耶？若有是心，不散於外、不住于內，不住于善、不住不善，不在奢摩他、不在毗婆舍那，不能收攝令得寂靜，睡眠所逼沉沒而住。如人眠覺，睡勢未除，心不明瞭。
【現代漢語翻譯】 現代漢語譯本：或者誹謗正法，由誹謗正法所得到的嚴重罪過，比之前的五逆罪過連一分都比不上，乃至用算術譬喻都無法比擬。因為這樣的因緣，死後墮入大地獄中遭受各種痛苦，很久很久以後，在無量劫中脫離地獄得以轉生為人，其眼光赤紅、品行惡劣、暴躁咆哮，出生在旃陀羅（賤民）之家。因為這樣的因緣，輾轉生死沒有脫離之期，這叫做上等嗔恚。 什麼是中等嗔恚？即使發怒造作各種惡業，隨即產生悔恨之心，坦白懺悔嗔恚所生的罪過，迅速修習對治的方法，這叫做中等嗔恚。 什麼是下等嗔恚？當嗔恚發作時，說出惡語、不友善的話語、或者用惡毒的眼神看人，即使做了不好的事情，也不是一直處於嗔恚之中，在一念之間迅速修習對治的方法，這叫做下等嗔恚。
愚癡也有三種，即上等、中等、下等。什麼是上等愚癡？對於前面所說的，在這樣的情況下被愚癡所迷惑而沒有憂愁，不知道悔改，這叫做上等愚癡。 什麼是中等愚癡？如果愚癡暫時發作，造作了惡業，迅速悔改，在同修道友面前坦白懺悔，不敢隱瞞，對於所犯的罪過，知道不是利益，這叫做中等愚癡。 什麼是下等愚癡？對於所持守的戒律，即使有兩次、三次的毀犯，都是屬於制罪（可以懺悔的罪），始終不敢觸犯性重禁戒（不可懺悔的根本戒），這叫做下等愚癡。
這裡面的菩薩善於運用方便法門，制伏自己的心，使它不造作罪業。像這樣，控制住心，使它不被淫慾所困擾，導致束縛的因緣完全不再產生。為什麼呢？因為這樣善巧地控制了自己的心。心如果處於無記狀態，這時憶念，一心一意地觀察，使它的心性與善相應。
什麼叫做無記心呢？如果有這樣的心，不向外散亂、不執著于內在，不住于善、不住于不善，不在奢摩他（止）、不在毗婆舍那（觀），不能收攝使它得到寂靜，被睡眠所困擾而沉沒。就像人剛從睡眠中醒來，睡意還沒有消除，心不明瞭。
【English Translation】 English version: Or slanders the True Dharma. The grave offense resulting from slandering the True Dharma is not even a fraction of the five heinous offenses mentioned earlier; even calculations and metaphors cannot compare. Due to this cause, after death, one falls into the great hells to endure all kinds of suffering. After a long time, through countless kalpas, one escapes and is reborn as a human, with red eyes, a rogue and evil nature, violent and roaring, born into a Candala (outcaste) family. Due to this cause, one transmigrates through birth and death without any hope of escape. This is called superior anger. What is intermediate anger? Even if one becomes angry and commits various evil deeds, one immediately feels remorse, confesses and repents the sins caused by anger, and quickly cultivates the methods to counteract it. This is called intermediate anger. What is inferior anger? When anger arises, one utters harsh words, unkind words, or glares with evil eyes. Even if one does something bad, one is not constantly angry. In a moment, one quickly cultivates the methods to counteract it. This is called inferior anger.
Delusion is also of three types: superior, intermediate, and inferior. What is superior delusion? Regarding what was said earlier, being deluded by ignorance in such situations without sorrow, not knowing to repent, this is called superior delusion. What is intermediate delusion? If delusion arises temporarily, one commits evil deeds and quickly repents, confessing to fellow practitioners, not daring to conceal it. Regarding the offenses committed, knowing they are not beneficial, this is called intermediate delusion. What is inferior delusion? Regarding the precepts one upholds, even if there are two or three violations, these are all considered 'controlled offenses' (offenses that can be repented). One never dares to violate the fundamental precepts (irreversible root vows). This is called inferior delusion.
Here, the Bodhisattva skillfully uses expedient means to subdue their mind, preventing it from committing sins. In this way, controlling the mind, preventing it from being troubled by lust, the causes of bondage will no longer arise. Why? Because one has skillfully controlled one's mind. If the mind is in a state of neutral indifference, at this time, one should recollect and observe with single-mindedness, so that its nature is in accordance with goodness.
What is called a mind of neutral indifference? If there is such a mind, it is not scattered outward, not attached to the inner, not dwelling in good, not dwelling in non-good, not in Samatha (tranquility), not in Vipassana (insight), unable to gather itself and attain stillness, overwhelmed by sleep and remaining submerged. Like a person just awakened from sleep, the drowsiness has not yet cleared, and the mind is not clear.
菩薩爾時以巧方便制御其心，令得起發歡喜，安住于禪定中。如是，菩薩善解於心。
「菩薩如是解於心已，觀見諸法如幻、如夢，是法不善、是法是善，是法出離、是法不出離。作如是知：是等諸法皆依於心、由心而生，心為上首，若能攝心調伏制止，若達心性則能攝得一切諸法、則能調伏一切諸法、則能通達一切諸法。若如是見一切諸法，則能修心令得寂靜，以心繫心；若心不靜而制令靜，安心於心。
「若心如是寂靜相應，是名一心；得一心已則入于定；得入定已，寂靜所生一向歡喜；心歡喜已，滅于貪慾；貪慾滅已，一切不善亦皆寂滅，有覺、有觀，寂靜所生，得歡喜樂入于初禪。是時，菩薩為滅覺觀勤行精進，于歡喜樂不著其味。何以故？謂無常故。
「行於初禪而移其心，離於覺觀心不復著，無覺、無觀，三昧所生，得歡喜樂入第二禪。是時，菩薩則見此樂，決定是苦。何以故？三苦攝故。
「是時，菩薩住于舍心；住舍心已，唯正憶念而有了知以身受樂，如是之樂一切聖人說名為舍，憶念樂住入第三禪。
「是時，菩薩謂第三禪決定是空，故求四禪而使其心入於四禪，絓諸我見悉皆迴轉，樂亦隨滅、諸苦亦滅。苦、樂滅故，從初以來憂、喜滅故，不苦、不樂，舍念清凈
【現代漢語翻譯】 現代漢語譯本：菩薩此時運用巧妙的方法來控制自己的心，使它生起歡喜，安住在禪定之中。像這樣，菩薩善於瞭解自己的心。
菩薩像這樣瞭解自己的心之後，觀察到一切諸法都如幻象、如夢境，這些法有的是善的，有的是不善的，有的是出離的，有的是不出離的。這樣認知：這些法都依賴於心、由心而生，心是主導。如果能夠攝持心、調伏心、制止心，如果通達心的本性，就能攝得一切諸法、就能調伏一切諸法、就能通達一切諸法。如果像這樣看待一切諸法，就能修習心，使它寂靜，以心來繫縛心；如果心不平靜，就強制使它平靜，安心於心。
如果心像這樣寂靜相應，這叫做一心；得到一心之後就進入禪定；進入禪定之後，從寂靜中產生純粹的歡喜；心歡喜之後，就滅除了貪慾；貪慾滅除之後，一切不善也全都寂滅，有覺、有觀，從寂靜中產生，得到歡喜快樂而進入初禪。這時，菩薩爲了滅除覺觀而勤奮精進，對於歡喜快樂不執著於它的滋味。為什麼呢？因為它是無常的。
在初禪中修行而轉移自己的心，離開覺觀，心不再執著，沒有覺、沒有觀，從三昧（Samadhi）中產生，得到歡喜快樂而進入第二禪。這時，菩薩就看到這種快樂，確定它是苦。為什麼呢？因為它被三種苦所包含。
這時，菩薩安住在舍心（Upeksha）；安住在舍心之後，只有正念和了知，以身體感受快樂，這樣的快樂被一切聖人稱為舍，憶念快樂而安住，進入第三禪。
這時，菩薩認為第三禪終究是空性的，所以尋求四禪，使自己的心進入四禪，所有關於我的見解都完全迴轉，快樂也隨之滅除、痛苦也隨之滅除。因為痛苦和快樂都滅除了，從一開始的憂愁和喜悅也都滅除了，不苦不樂，舍念清凈。
【English Translation】 English version: The Bodhisattva (Enlightenment Being) at that time skillfully controlled his mind, causing it to arise with joy and abide in Samadhi (meditative absorption). Thus, the Bodhisattva was skilled in understanding the mind.
Having thus understood the mind, the Bodhisattva observed that all Dharmas (phenomena, teachings) are like illusions, like dreams; some Dharmas are wholesome, some are unwholesome, some are liberating, and some are not liberating. Knowing thus: these Dharmas all depend on the mind, arise from the mind, with the mind as the leader. If one can gather the mind, subdue it, and restrain it, if one understands the nature of the mind, then one can gather all Dharmas, then one can subdue all Dharmas, then one can penetrate all Dharmas. If one sees all Dharmas in this way, then one can cultivate the mind to become tranquil, binding the mind with the mind; if the mind is not tranquil, then force it to be tranquil, settling the mind in the mind.
If the mind is thus tranquil and in accordance, this is called one-pointedness of mind; having attained one-pointedness of mind, one enters into Samadhi; having entered into Samadhi, pure joy arises from tranquility; having rejoiced, one extinguishes greed; having extinguished greed, all unwholesome things are also extinguished, with initial and sustained application of thought, arising from tranquility, attaining joy and happiness, one enters the first Dhyana (meditative state). At this time, the Bodhisattva diligently strives to extinguish initial and sustained application of thought, not clinging to the taste of joy and happiness. Why? Because it is impermanent.
Practicing in the first Dhyana and shifting his mind, departing from initial and sustained application of thought, the mind no longer clings, without initial and sustained application of thought, born of Samadhi, attaining joy and happiness, one enters the second Dhyana. At this time, the Bodhisattva sees this happiness and determines that it is suffering. Why? Because it is encompassed by the three kinds of suffering.
At this time, the Bodhisattva abides in equanimity (Upeksha); having abided in equanimity, there is only right mindfulness and clear comprehension, experiencing happiness with the body, such happiness is called equanimity by all sages, mindful of happiness and abiding, one enters the third Dhyana.
At this time, the Bodhisattva considers the third Dhyana to be ultimately empty, therefore seeking the fourth Dhyana, causing his mind to enter the fourth Dhyana, all views of self are completely reversed, happiness also ceases, suffering also ceases. Because suffering and happiness have ceased, from the beginning, sorrow and joy have also ceased, neither suffering nor happiness, purity of equanimity and mindfulness.
入第四禪。
「復作觀行則自見身與虛空界以為一相，如是見已，絓是色想究竟超越，是隔礙想悉不復生。何以故？已得超越過色想故，無復絓礙，於一切想唯見無礙、無邊虛空，故入無邊虛空而住。
「是時復見識與無邊虛空相應，自謂此識無有邊故，入識無邊。
「過此識已，是中但有無相之心，一切行滅無心功用，是名為滅。
「如是心滅菩薩應知，復更入定，是中進修而不休息，是處其心與慈相應，具如前說；乃至修得六通自在，是中亦復不息精進，當求修滿菩提法行。
「善男子！如是，菩薩具是十法禪波羅蜜具足。
「善男子！菩薩摩訶薩具足十法，般若波羅蜜具足。
「何者為十？一者、善解無我真理，二者、善解諸業果報，三者、善解有為之法，四者、善解生死相續，五者、善解生死不相續，六者、善解聲聞、辟支佛道，七者、善解大乘之道，八者、善解遠離魔業，九者、智慧不倒，十者、智慧無等。
「善男子！云何菩薩善解無我真理？善男子！菩薩摩訶薩以善正慧觀察色陰，乃至受、想、行、識皆善觀察。如是觀察，不見色生、不見色集、不見色滅；乃至受、想、行、識亦不見生、亦不見集、亦不見滅。何以故？以真實故、不以假名世俗性故
【現代漢語翻譯】 現代漢語譯本： 入第四禪（Dhyana）：
『再作觀想修行，便會見到自身與虛空界融為一體，見到這種境界后，便不再執著於色想，一切隔閡阻礙的念頭都不會再生起。為什麼呢？因為已經超越了對色想的執著，不再有任何阻礙，對於一切念頭，只看到無礙、無邊的虛空，所以進入無邊虛空的境界而安住。
『這時，又會見到意識與無邊虛空相應，自認為這種意識沒有邊際，所以進入識無邊的境界。
『超越這種意識之後，其中只有無相之心，一切行為止息，沒有心的作用，這叫做滅。
『像這樣心滅之後，菩薩應當知道，再次進入禪定，在這種禪定中不斷精進修行而不休息，此時他的心與慈悲相應，具體情況如前所述；乃至修得六神通自在，在這種境界中也不停止精進，應當尋求修滿菩提的法行。
『善男子！像這樣，菩薩具備這十種法，禪波羅蜜（Dhyana Paramita，禪定到彼岸）就圓滿了。
『善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）具足十種法，般若波羅蜜（Prajna Paramita，智慧到彼岸）就圓滿了。
『哪十種法呢？一是善於理解無我的真理，二是善於理解諸業的果報，三是善於理解有為之法，四是善於理解生死相續，五是善於理解生死不相續，六是善於理解聲聞、辟支佛道，七是善於理解大乘之道，八是善於理解遠離魔業，九是智慧不顛倒，十是智慧無與倫比。
『善男子！什麼是菩薩善於理解無我的真理呢？善男子！菩薩摩訶薩以善良正直的智慧觀察色陰（Rupa-skandha，色蘊），乃至受陰（Vedana-skandha，受蘊）、想陰（Samjna-skandha，想蘊）、行陰（Samskara-skandha，行蘊）、識陰（Vijnana-skandha，識蘊）都善於觀察。這樣觀察，看不到色的生起、看不到色的聚集、看不到色的滅亡；乃至受、想、行、識也看不到生起、看不到聚集、看不到滅亡。為什麼呢？因為這是真實的，而不是虛假的世俗之性。』 English version: Entering the Fourth Dhyana (Meditation):
『Again, by practicing contemplation, one sees oneself as one with the realm of empty space. Having seen this, one is no longer attached to the perception of form (rupa-samjna), and all thoughts of separation and obstruction cease to arise. Why? Because one has already transcended attachment to the perception of form, there are no more obstructions. Regarding all thoughts, one sees only unobstructed, boundless empty space, and therefore enters and dwells in boundless empty space.
『At this time, one also sees consciousness corresponding to boundless empty space, and one thinks that this consciousness is without limit, and therefore enters the boundlessness of consciousness.
『Having transcended this consciousness, there is only the mind without characteristics (animitta-citta) within it. All activities cease, and there is no mental function; this is called cessation (nirodha).
『After such cessation of mind, the Bodhisattva should know to enter into meditation again, and in this meditation, one should advance in practice without rest. At this point, one's mind corresponds with loving-kindness (metta), as described earlier; and even after attaining the six supernormal powers (abhijna) freely, one should not cease diligent effort, but should seek to fully cultivate the practices of Bodhi (enlightenment).
『Good man! In this way, a Bodhisattva who possesses these ten dharmas has perfected the Dhyana Paramita (Perfection of Meditation).
『Good man! A Bodhisattva-Mahasattva (Great Bodhisattva) who possesses ten dharmas has perfected the Prajna Paramita (Perfection of Wisdom).
『What are the ten? First, skillful understanding of the truth of no-self (anatta); second, skillful understanding of the karmic consequences of actions; third, skillful understanding of conditioned dharmas; fourth, skillful understanding of the continuity of birth and death; fifth, skillful understanding of the non-continuity of birth and death; sixth, skillful understanding of the paths of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas); seventh, skillful understanding of the Mahayana (Great Vehicle) path; eighth, skillful understanding of how to stay away from the works of demons; ninth, wisdom that is not inverted; tenth, wisdom that is unparalleled.
『Good man! How does a Bodhisattva skillfully understand the truth of no-self? Good man! A Bodhisattva-Mahasattva observes with good and upright wisdom the Rupa-skandha (aggregate of form), and also skillfully observes the Vedana-skandha (aggregate of feeling), Samjna-skandha (aggregate of perception), Samskara-skandha (aggregate of mental formations), and Vijnana-skandha (aggregate of consciousness). Observing in this way, one does not see the arising of form, does not see the gathering of form, does not see the cessation of form; and also does not see the arising, gathering, or cessation of feeling, perception, mental formations, or consciousness. Why? Because this is the truth, and not based on false, conventional nature.』
【English Translation】 Entering the Fourth Dhyana.
『Again, by practicing contemplation, one sees oneself as one with the realm of empty space. Having seen this, one is no longer attached to the perception of form, and all thoughts of separation and obstruction cease to arise. Why? Because one has already transcended attachment to the perception of form, there are no more obstructions. Regarding all thoughts, one sees only unobstructed, boundless empty space, and therefore enters and dwells in boundless empty space.
『At this time, one also sees consciousness corresponding to boundless empty space, and one thinks that this consciousness is without limit, and therefore enters the boundlessness of consciousness.
『Having transcended this consciousness, there is only the mind without characteristics within it. All activities cease, and there is no mental function; this is called cessation.
『After such cessation of mind, the Bodhisattva should know to enter into meditation again, and in this meditation, one should advance in practice without rest. At this point, one's mind corresponds with loving-kindness, as described earlier; and even after attaining the six supernormal powers freely, one should not cease diligent effort, but should seek to fully cultivate the practices of Bodhi.
『Good man! In this way, a Bodhisattva who possesses these ten dharmas has perfected the Dhyana Paramita.
『Good man! A Bodhisattva-Mahasattva who possesses ten dharmas has perfected the Prajna Paramita.
『What are the ten? First, skillful understanding of the truth of no-self; second, skillful understanding of the karmic consequences of actions; third, skillful understanding of conditioned dharmas; fourth, skillful understanding of the continuity of birth and death; fifth, skillful understanding of the non-continuity of birth and death; sixth, skillful understanding of the paths of Sravakas and Pratyekabuddhas; seventh, skillful understanding of the Mahayana path; eighth, skillful understanding of how to stay away from the works of demons; ninth, wisdom that is not inverted; tenth, wisdom that is unparalleled.
『Good man! How does a Bodhisattva skillfully understand the truth of no-self? Good man! A Bodhisattva-Mahasattva observes with good and upright wisdom the aggregate of form, and also skillfully observes the aggregate of feeling, aggregate of perception, aggregate of mental formations, and aggregate of consciousness. Observing in this way, one does not see the arising of form, does not see the gathering of form, does not see the cessation of form; and also does not see the arising, gathering, or cessation of feeling, perception, mental formations, or consciousness. Why? Because this is the truth, and not based on false, conventional nature.』
。其真實性與世俗性，是二種性，文字、章句所不能說。以是因緣，精進不息如救頭然，精進勇猛利益眾生。如是，菩薩善解無我真理。
「云何菩薩善解諸業果報？菩薩應作如是觀察：『所言世間有諸果報，皆似伎兒、乾闥婆城，本性自空。所言眾生則非眾生，而橫執相著於我見，以是因緣不達真理。既不能了真道理故，作如是見：「若言無我、無人、無眾生、無壽者、無士夫、無養育、無男女等及諸善惡業因、果報，誰生、誰死？」』爾時，菩薩雖無眾生，有業、有報，如是悉知；非是眾生、非諸善惡業因、果報，菩薩亦知，以正慧故、以真實故。如是，菩薩善解業因果報。
「云何菩薩善知諸有為之法？菩薩摩訶薩應於一切有為之法，以善慧故而善通達，作如是觀：『是諸行法搖動不住，如朝露滴，日出消盡；如山水流，唯去不歸。何有智者於行法中而生貪著，其心戀慕？』若能觀見如是真實，見實因緣則生厭離、寂滅之心。如是，菩薩善知有為之法。
「云何菩薩善解生死流轉？菩薩以善智慧通達有為諸法，作是思量：『遍諸世間被無明暗之所覆蔽，障其慧眼，如生盲人不見正路，何由能得出離生死？唯著生死、貪愛繩索之所纏系，而取四取、趣向三趣，沉滯生死；以取因緣而能造作善、
【現代漢語翻譯】 現代漢語譯本：其真實性和世俗性，是二種性，文字、章句所不能表達。因此，要像救火一樣精進不息，勇猛精進以利益眾生。如此，菩薩才能善於理解無我的真理。
『菩薩如何善於理解諸業的果報？菩薩應當這樣觀察：所謂的世間有各種果報，都像是幻術師（伎兒）的幻術，或者乾闥婆城（乾闥婆所居住的海市蜃樓般的城市），其本性是空虛的。所謂的眾生並非真正的眾生，卻橫生執著，迷戀於我見，因此不能通達真理。既然不能瞭解真道理，就產生這樣的見解：「如果說沒有我、沒有人、沒有眾生、沒有壽者、沒有士夫（丈夫）、沒有養育者、沒有男女等等，以及沒有善惡業的因果報應，那麼誰生、誰死呢？」』 此時，菩薩雖然知道沒有真實的眾生，但業和果報是存在的，菩薩完全知曉這些；同時，菩薩也知道這些並非真實的眾生，也並非真實的善惡業因和果報，這是因為菩薩具有正確的智慧和真實的認知。如此，菩薩才能善於理解業因果報。
『菩薩如何善於瞭解諸有為之法？菩薩摩訶薩應當對於一切有為之法，以善妙的智慧來通達，這樣觀察：『這些諸行之法搖動不定，就像朝露一樣，太陽一出就消散；又像山中的流水，只流逝而不返回。有智慧的人怎麼會對這些行法產生貪戀和執著呢？』 如果能夠看到這樣的真實，因為見到真實的因緣，就會生起厭離和寂滅之心。如此，菩薩才能善於瞭解有為之法。
『菩薩如何善於理解生死流轉？菩薩以善妙的智慧通達有為諸法，這樣思量：『整個世間都被無明的黑暗所覆蓋，遮蔽了智慧之眼，就像天生的盲人看不見正確的道路，又怎麼能夠脫離生死呢？他們只是執著于生死，被貪愛的繩索所纏繞，從而執取四取（欲取、見取、戒禁取、我語取），趨向三趣（欲界、色界、無色界），沉溺於生死之中；因為執取的因緣，才能夠造作善
【English Translation】 English version: Its truth and worldliness are of two natures, which cannot be expressed by words or sentences. Therefore, one should strive diligently like saving one's head from fire, and be vigorously diligent to benefit all sentient beings. Thus, a Bodhisattva can skillfully understand the truth of non-self (Anatta).
'How does a Bodhisattva skillfully understand the karmic consequences of actions? A Bodhisattva should observe as follows: 'The so-called various karmic consequences in the world are like the illusions of a magician (kitr), or the city of Gandharvas (Gandharva's mirage-like city), whose nature is empty. The so-called sentient beings are not truly sentient beings, yet they stubbornly cling to the notion of self (atta), and are attached to the view of self (atta-ditthi), and therefore cannot understand the truth. Since they cannot understand the true principle, they have such views: 'If there is no self, no person, no sentient being, no life-span, no man (purisa), no nurturer, no male or female, etc., and no karmic consequences of good and evil deeds, then who is born and who dies?'' At this time, although the Bodhisattva knows that there are no real sentient beings, karma and its consequences exist, and the Bodhisattva fully knows these; at the same time, the Bodhisattva also knows that these are not real sentient beings, nor are they real karmic causes and consequences of good and evil, because the Bodhisattva has correct wisdom and true knowledge. Thus, a Bodhisattva can skillfully understand the karmic consequences of actions.
'How does a Bodhisattva skillfully understand the conditioned phenomena (sankhata dhamma)? A Bodhisattva-Mahasattva should, with skillful wisdom, thoroughly understand all conditioned phenomena, observing as follows: 'These phenomena of existence are constantly changing and unstable, like dewdrops that disappear when the sun rises; like mountain streams that flow away and never return. How can a wise person be greedy and attached to these phenomena of existence?' If one can see such truth, because of seeing the true causes and conditions, one will develop a sense of detachment and a mind of tranquility (Nibbana). Thus, a Bodhisattva can skillfully understand the conditioned phenomena.
'How does a Bodhisattva skillfully understand the cycle of birth and death (samsara)? A Bodhisattva, with skillful wisdom, understands the conditioned phenomena, thinking as follows: 'The entire world is covered by the darkness of ignorance (avijja), which obscures the eye of wisdom, like a blind person who cannot see the right path, how can they escape from birth and death? They are only attached to birth and death, entangled by the ropes of craving (tanha), thus grasping the four attachments (upadana) - sense-desire attachment (kama-upadana), view attachment (ditthi-upadana), habit and ritual attachment (silabbata-upadana), and self-assertion attachment (atta-vada-upadana) - and heading towards the three realms (trayo-gati) - the realm of desire (kama-loka), the realm of form (rupa-loka), and the formless realm (arupa-loka), sinking into birth and death; because of the causes and conditions of attachment, they are able to create good
不善業；以善、不善諸業行故，受三有生，有因緣生；以生因緣，有老、有死；老、死因緣，憂、悲、苦、惱種種不絕。如是流轉猶若車輪，生死輪迴無復斷絕。』如是，菩薩善知生死流轉。
「善男子！云何菩薩善知生死，不復流轉？菩薩摩訶薩作如是觀：『無明滅故，不著生死；不執著故，貪愛不生；貪不生故，取則不生；取不生故，有不相續；不接續故，生則不生；生不生故，老、死、憂、悲、諸苦惱等悉皆斷滅，究竟無餘。』菩薩摩訶薩依此道理，以善慧故悉皆通達。如是，菩薩善知生死不復流轉。
「云何菩薩善知聲聞、辟支佛乘？作如是觀：『若行是法得須陀洹果、若得斯陀含果、若得阿那含果、若阿羅漢，流盡六通，盡諸有結，無復繫縛，向涅槃道；若行是法得成緣覺，自度自脫，等於犀角。』如是諸法，菩薩以善慧故皆得通達，雖爾通達而不取證。所以者何？菩薩摩訶薩作如是念：『我今荷負諸眾生類，作師子吼誓度脫之。是故，我今不應未度一切眾生生死稠林曠野險難，而獨度身於生死險。』如是，菩薩善知聲聞、緣覺乘道。
「善男子！云何菩薩善知大乘？菩薩乃學一切諸佛所制戒律、種種經法，究竟無餘。不得學者、不得學道、不得所學一切種法，不以如是之因緣故而墮斷
【現代漢語翻譯】 現代漢語譯本：不善業（akusala-karma）；由於善、不善各種業行的緣故，承受三有（tri-bhava）的生，有因緣而生；由於生的因緣，就有老、有死；老、死的因緣，憂愁、悲傷、痛苦、煩惱種種不絕。這樣流轉就像車輪一樣，生死輪迴沒有斷絕的時候。』像這樣，菩薩善於瞭解生死的流轉。 『善男子！菩薩如何善於瞭解生死，不再流轉呢？菩薩摩訶薩這樣觀察：『無明（avidya）滅盡的緣故，就不執著于生死；不執著的緣故，貪愛（tanha）就不生起；貪愛不生起的緣故，取（upadana）就不生起；取不生起的緣故，有（bhava）就不相續；不接續的緣故，生（jati）就不生起；生不生起的緣故，老、死、憂愁、悲傷、各種苦惱等等全部都斷滅，究竟沒有剩餘。』菩薩摩訶薩依據這個道理，以善慧（kusala-prajna）的緣故全部通達。像這樣，菩薩善於瞭解生死不再流轉。 『菩薩如何善於瞭解聲聞乘（sravaka-yana）、辟支佛乘（pratyekabuddha-yana）呢？這樣觀察：『如果修行這個法就能得到須陀洹果（srota-apanna-phala）、如果得到斯陀含果（sakrdagamin-phala）、如果得到阿那含果（anagamin-phala）、如果得到阿羅漢果（arhat），流盡六通（sadabhijna），斷盡各種有結（bhava-samyojana），沒有再被繫縛，趨向涅槃道（nirvana-marga）；如果修行這個法就能成就緣覺（pratyekabuddha），自己度脫自己，等於犀角一樣獨來獨往。』像這樣的各種法，菩薩以善慧的緣故都能通達，即使通達也不取證。為什麼呢？菩薩摩訶薩這樣想：『我現在肩負著各種眾生，發出獅子吼（simhanada）誓願度脫他們。因此，我現在不應該在還沒有度脫一切眾生脫離生死稠林曠野險難的時候，就獨自脫離生死險。』像這樣，菩薩善於瞭解聲聞乘、緣覺乘的道路。 『善男子！菩薩如何善於瞭解大乘（mahayana）？菩薩學習一切諸佛所制定的戒律（sila）、各種經法（sutra），究竟沒有剩餘。不認為有學習者、不認為有學習的道路、不認為有所學習的一切種類法，不因為這樣的因緣而墮入斷
【English Translation】 English version: Akusala-karma (unwholesome actions); because of performing good and unwholesome actions, one receives birth in the three realms of existence (tri-bhava), birth arising from causes and conditions; because of the causes and conditions of birth, there is old age and death; because of the causes and conditions of old age and death, sorrow, grief, suffering, distress, and all kinds of afflictions are unceasing. Such is the cycle of transmigration, like a turning wheel, with no end to the cycle of birth and death.』 Thus, a Bodhisattva is skilled in understanding the cycle of birth and death. 『Good man! How does a Bodhisattva skillfully understand birth and death and no longer transmigrate? A Bodhisattva-Mahasattva observes thus: 『Because ignorance (avidya) is extinguished, one is not attached to birth and death; because of non-attachment, craving (tanha) does not arise; because craving does not arise, grasping (upadana) does not arise; because grasping does not arise, existence (bhava) does not continue; because it does not continue, birth (jati) does not arise; because birth does not arise, old age, death, sorrow, grief, and all kinds of suffering are all extinguished, ultimately without remainder.』 A Bodhisattva-Mahasattva, relying on this principle, fully understands everything through skillful wisdom (kusala-prajna). Thus, a Bodhisattva is skilled in understanding birth and death and no longer transmigrates. 『How does a Bodhisattva skillfully understand the Sravaka-yana (vehicle of hearers) and Pratyekabuddha-yana (vehicle of solitary Buddhas)? Observing thus: 『If one practices this Dharma, one attains the fruit of Srota-apanna (stream-enterer); if one attains the fruit of Sakrdagamin (once-returner); if one attains the fruit of Anagamin (non-returner); if one attains Arhatship, exhausting the six supernormal powers (sadabhijna), exhausting all bonds of existence (bhava-samyojana), with no further ties, heading towards the path of Nirvana (nirvana-marga); if one practices this Dharma, one attains the state of a Pratyekabuddha, liberating oneself, like a rhinoceros horn, solitary and independent.』 All such Dharmas, a Bodhisattva fully understands through skillful wisdom, yet even with understanding, does not take realization. Why? A Bodhisattva-Mahasattva thinks thus: 『I now bear the burden of all sentient beings, roaring the lion's roar (simhanada), vowing to liberate them. Therefore, I should not, before liberating all sentient beings from the perilous wilderness of the thick forest of birth and death, liberate myself alone from the dangers of birth and death.』 Thus, a Bodhisattva is skilled in understanding the paths of the Sravaka-yana and Pratyekabuddha-yana. 『Good man! How does a Bodhisattva skillfully understand the Mahayana (Great Vehicle)? A Bodhisattva studies all the precepts (sila) established by all the Buddhas, and all kinds of sutras (sutra), completely without remainder. Not considering there to be a learner, not considering there to be a path of learning, not considering there to be all kinds of Dharmas to be learned, not falling into annihilation because of such causes and conditions.
見。如是，菩薩善知大乘正道。
「善男子！云何菩薩善知遠離魔業？菩薩摩訶薩于惡知識究竟遠離；及非所宜國土聚落、受持讀誦路伽夜多外典咒術、貪求利養、殷重恭敬，菩薩知已皆悉遠離，究竟避之；及諸結使、諸縛惱惑、能障菩薩清凈道者皆悉遠離，修對治門究竟斷之。如是，菩薩善知遠離魔業。
「善男子！云何菩薩智慧不顛倒？菩薩摩訶薩一切世間技藝、道術悉皆學知。何以故？為欲成就利眾生故、不為欲得所知識故、但為光揚顯示如來正法功德之最勝故。于諸外法不生優勝功德之想，唯作是解：『如來經教最深、最極，諸律毗尼功德無量。』是故，菩薩不取外道、邪見法則而為清凈。如是，菩薩智慧不顛倒。
「善男子！云何菩薩無比智慧？菩薩摩訶薩於此世間，若魔、若梵、若沙門、若婆羅門、若人、若天，一切十方無有一人等於菩薩之智慧故，唯除如來、應供、正遍知；無有智慧能勝之者，若天、若梵、若人、若魔，一切世間所有智慧無能及者。如是，菩薩智慧無比。
「善男子！菩薩摩訶薩具足十法，般若波羅蜜滿足。
「善男子！菩薩摩訶薩具足十法，善解方便波羅蜜。何等為十？一者、善解迴向滿愿方便，二者、善解轉諸外道方便，三者、善解轉諸毒塵方便
【現代漢語翻譯】 現代漢語譯本：
『如是，菩薩善於瞭解大乘正道。』 『善男子！菩薩如何善於瞭解遠離魔業？菩薩摩訶薩對於惡知識徹底遠離；以及不適宜居住的國土聚落、受持讀誦路伽夜多（Lokāyata，順世論）外道典籍咒術、貪求利養、慇勤恭敬的行為，菩薩知曉后都全部遠離，徹底避開這些；以及各種煩惱、各種束縛、惱亂迷惑，能夠障礙菩薩清凈道的，都全部遠離，修習對治法門徹底斷除這些。這樣，菩薩善於瞭解遠離魔業。』 『善男子！菩薩的智慧如何不顛倒？菩薩摩訶薩對於一切世間的技藝、道術都全部學習瞭解。為什麼呢？爲了成就利益眾生的緣故，不是爲了想要得到所學知識的緣故，只是爲了光大宣揚顯示如來正法的功德最為殊勝的緣故。對於各種外道法不產生優勝功德的想法，只是這樣理解：『如來的經教最深奧、最究竟，各種戒律功德無量。』因此，菩薩不採取外道、邪見的法則作為清凈的修行方法。這樣，菩薩的智慧不顛倒。』 『善男子！菩薩如何具有無比的智慧？菩薩摩訶薩在這個世間，無論是魔、是梵天、是沙門（Śrāmaṇa，出家修行者）、是婆羅門（Brāhmaṇa，祭司）、是人、是天，一切十方沒有一個人能與菩薩的智慧相等，只有如來（Tathāgata，佛的稱號之一）、應供（Arhat，阿羅漢）、正遍知（Samyak-saṃbuddha，正等覺者）除外；沒有智慧能夠勝過菩薩，無論是天、是梵天、是人、是魔，一切世間所有的智慧都不能及得上菩薩。這樣，菩薩的智慧是無比的。』 『善男子！菩薩摩訶薩具足十種法，般若波羅蜜（Prajñāpāramitā，智慧到彼岸）就圓滿了。』 『善男子！菩薩摩訶薩具足十種法，善於瞭解方便波羅蜜（Upāya-pāramitā，善巧方便到彼岸）。是哪十種呢？第一，善於瞭解迴向滿愿的方便，第二，善於瞭解轉變各種外道的方便，第三，善於瞭解轉變各種毒害塵埃的方便。
【English Translation】 English version:
'Thus, a Bodhisattva is skilled in understanding the correct path of the Mahayana.' 'Good man! How does a Bodhisattva skillfully understand how to stay away from the works of demons? A Bodhisattva-Mahasattva completely stays away from evil teachers; and from countries and villages that are not suitable to live in, from upholding and reciting Lokāyata (materialistic philosophy) external scriptures and incantations, from greedily seeking profit and offerings, and from deeply respecting them. Knowing these, the Bodhisattva completely stays away and avoids them thoroughly; and completely stays away from all afflictions, all bonds, troubles, and confusions that can obstruct the Bodhisattva's path of purity, and cultivates the antidotal methods to completely cut them off. Thus, a Bodhisattva skillfully understands how to stay away from the works of demons.' 'Good man! How is a Bodhisattva's wisdom not inverted? A Bodhisattva-Mahasattva learns and understands all worldly skills and arts. Why? It is for the sake of accomplishing the benefit of sentient beings, not for the sake of wanting to obtain the knowledge learned, but only for the sake of glorifying and displaying the most supreme merit of the Tathāgata's (one of the titles of the Buddha) correct Dharma. He does not generate thoughts of superior merit towards external doctrines, but only understands: 'The Tathāgata's teachings are the deepest and most ultimate, and the merits of all precepts and Vinaya (monastic discipline) are immeasurable.' Therefore, the Bodhisattva does not adopt externalist or heretical principles as a method of pure practice. Thus, a Bodhisattva's wisdom is not inverted.' 'Good man! How does a Bodhisattva have incomparable wisdom? In this world, whether it be a demon, Brahma, a Śrāmaṇa (ascetic), a Brāhmaṇa (priest), a human, or a deva, in all ten directions, there is no one equal to the Bodhisattva's wisdom, except for the Tathāgata (one of the titles of the Buddha), Arhat (worthy one), Samyak-saṃbuddha (perfectly enlightened one); there is no wisdom that can surpass him, whether it be a deva, Brahma, a human, or a demon, all the wisdom in the world cannot match the Bodhisattva. Thus, a Bodhisattva's wisdom is incomparable.' 'Good man! When a Bodhisattva-Mahasattva is complete with ten dharmas, the Prajñāpāramitā (perfection of wisdom) is fulfilled.' 'Good man! When a Bodhisattva-Mahasattva is complete with ten dharmas, he is skilled in understanding the Upāya-pāramitā (perfection of skillful means). What are the ten? First, being skilled in understanding the skillful means of dedicating merit to fulfill vows; second, being skilled in understanding the skillful means of transforming various external paths; third, being skilled in understanding the skillful means of transforming various poisonous dusts.'
，四者、善解調伏疑悔方便，五者、善解救濟眾生方便，六者、善解延眾生命方便，七者、善解攝受方便，八者、善解處非處方便，九者、善解勸化利喜教導方便，十者、善解供養承事方便。
「善男子！云何菩薩善解迴向滿愿方便？善男子！菩薩設見若華、若果，無有主甲、非人所護，以此華果於夜三時、日中三時而供養佛及諸菩薩，以是因緣所得功德迴向阿耨多羅三藐三菩提；設見香樹、寶樹、意樹，無有主甲、非人所護，日夜六時而設供養，迴向阿耨多羅三藐三菩提。又，諸經中所聞種種供養之具勝妙殊特，以內深心皆悉迴向十方世界諸佛世尊、一切菩薩、一切眾生。所有善業、菩提修行，以深心故，皆悉隨喜迴向阿耨多羅三藐三菩提。于佛塔像，若華、若果而設供養，皆悉迴向，愿諸眾生遠離破戒臭穢之氣、愿諸眾生得於如來戒定慧等芬馥之香；若以掃灑供養佛時，愿諸眾生皆得端正威儀具足；若設幡蓋供養三寶，悉皆迴向，令諸眾生遠離煩惱、一切蒸熱。若入寺舍，愿諸眾生入涅槃寺；若從寺出，愿令眾生出離生死困厄牢獄；若開門戶，愿諸眾生開善道門；若閉門戶，愿惡道門悉令閉塞；若坐息時，愿諸眾生坐于道場；若洗浴時，愿諸眾生離煩惱垢；若受水時，愿諸眾生離諸臭穢；若洗腳時，愿諸眾
【現代漢語翻譯】 現代漢語譯本：十者是：一、善於理解和運用迴向滿愿的方便法門，二、善於理解和運用隨喜的方便法門，三、善於理解和運用調伏疑悔的方便法門，四、善於理解和運用救濟眾生的方便法門，五、善於理解和運用延續眾生命的方便法門，六、善於理解和運用攝受的方便法門，七、善於理解和運用辨別是與非的方便法門，八、善於理解和運用勸化利喜教導的方便法門，九、善於理解和運用供養承事的方便法門。
『善男子！什麼是菩薩善於理解和運用迴向滿愿的方便法門？善男子！菩薩如果看見花或果實，沒有主人看管、也不是非人守護，就用這些花果在夜晚三個時段、白天三個時段供養佛和諸位菩薩，用這個因緣所得到的功德迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）；如果看見香樹、寶樹、意樹，沒有主人看管、也不是非人守護，就日夜六個時段進行供養，迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。此外，在各種經典中所聽聞的種種供養之物，勝妙殊特，都以內心深切的虔誠迴向給十方世界的諸佛世尊、一切菩薩、一切眾生。所有善業、菩提修行，因為內心深切的虔誠，都隨喜並回向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。對於佛塔佛像，如果用花或果實進行供養，都回向，愿所有眾生遠離破戒的臭穢之氣，愿所有眾生得到如來的戒定慧等芬芳之香；如果用掃灑來供養佛時，愿所有眾生都得到端正的儀容和具足的威儀；如果設定幡蓋供養三寶，全部都回向，令所有眾生遠離煩惱、一切蒸熱。如果進入寺廟，愿所有眾生進入涅槃寺；如果從寺廟出來，愿令眾生出離生死困厄的牢獄；如果打開門戶，愿所有眾生開啟善道之門；如果關閉門戶，愿惡道之門全部關閉；如果坐下休息時，愿所有眾生坐在道場；如果洗浴時，愿所有眾生離開煩惱的污垢；如果接受水時，愿所有眾生離開各種臭穢；如果洗腳時，愿所有眾生』
【English Translation】 English version: The tenth is: Firstly, being skilled in understanding and applying the expedient means of dedicating merit to fulfill vows; secondly, being skilled in understanding and applying the expedient means of rejoicing; thirdly, being skilled in understanding and applying the expedient means of subduing doubts and regrets; fourthly, being skilled in understanding and applying the expedient means of rescuing sentient beings; fifthly, being skilled in understanding and applying the expedient means of prolonging the lives of sentient beings; sixthly, being skilled in understanding and applying the expedient means of embracing; seventhly, being skilled in understanding and applying the expedient means of discerning right from wrong; eighthly, being skilled in understanding and applying the expedient means of persuading, benefiting, delighting, and instructing; ninthly, being skilled in understanding and applying the expedient means of making offerings and serving.
'Good man! What is the Bodhisattva's skill in understanding and applying the expedient means of dedicating merit to fulfill vows? Good man! If a Bodhisattva sees flowers or fruits that are unguarded and unprotected by non-humans, he uses these flowers and fruits to make offerings to the Buddha and all Bodhisattvas during the three periods of the night and the three periods of the day, dedicating the merit gained from this cause to anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment); if he sees fragrant trees, treasure trees, or wish-fulfilling trees that are unguarded and unprotected by non-humans, he makes offerings during the six periods of the day and night, dedicating it to anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Furthermore, all kinds of offering items heard in various sutras, which are supremely wonderful and unique, are all dedicated with deep sincerity to all Buddhas, World Honored Ones, all Bodhisattvas, and all sentient beings in the ten directions. All good deeds and Bodhi practices are, with deep sincerity, rejoiced in and dedicated to anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). When making offerings to stupas and images of the Buddha with flowers or fruits, all is dedicated, wishing that all sentient beings may be far from the foul odor of breaking precepts, and wishing that all sentient beings may attain the fragrant scent of the Tathagata's precepts, concentration, and wisdom; when offering by sweeping and cleaning the Buddha's image, may all sentient beings attain dignified appearances and complete majesty; if setting up banners and canopies to make offerings to the Three Jewels, all is dedicated, causing all sentient beings to be far from afflictions and all burning heat. If entering a temple, may all sentient beings enter the Nirvana temple; if leaving a temple, may all sentient beings be liberated from the prison of birth, death, suffering, and distress; if opening a door, may all sentient beings open the door to good paths; if closing a door, may all evil paths be completely closed; if sitting down to rest, may all sentient beings sit in the place of enlightenment; if bathing, may all sentient beings be free from the defilements of afflictions; if receiving water, may all sentient beings be free from all foul odors; if washing feet, may all sentient beings'
生離煩惱障；若用楊枝，愿諸眾生除諸不凈；出、入、動、止，愿我此身但為利益安樂六道一切眾生；若禮佛時，愿諸眾生速成佛身，一切人天之所恭敬。如是，菩薩善解迴向滿愿具足。
「善男子！云何菩薩善解迴轉外道方便？菩薩摩訶薩常于處處外道法中，化作道士、梵志、尼揵，為欲成就眾生因緣，就學經法而作是念：『是等眾生多有憍慢，若作法師而往教化其不信受。』以是義故，前作外道弟子學士，就中出家，精進勇猛、細密威儀，必令得勝外道徒眾。以多聞故、以苦行故，方能得作外道法師，可尊可重，言語有用，辯才具足。知其信已，方貶其道、示其過失：『仁者！汝所學道非為清凈、非為離欲亦非厭離，不能滅障。』從其邪道而回轉已，以佛正法而安立之，為五通仙受持梵行：『修是梵行，勇猛精進必令能得外道法術。如是勇猛成就三昧三摩跋提，必令得勝一切外道、五通仙等，為諸仙人作大法師，世所崇仰。』知成熟時而貶是等諸外道法，現其過失，從其禪定而回轉之：『仁者！是道不為清凈、不為厭離亦不能滅一切障礙。』從如是法迴轉竟已，以佛正法而安立之。如是，菩薩善解迴轉外道方便。
「善男子！云何菩薩迴轉毒塵？菩薩摩訶薩見諸眾生深著貪慾，但令滅其貪慾因緣，作
【現代漢語翻譯】 現代漢語譯本：遠離煩惱的障礙；如果使用楊枝，愿所有眾生去除一切不潔凈；出行、進入、行動、停止，愿我的身體只為利益和安樂六道的一切眾生；如果禮拜佛時，愿所有眾生迅速成就佛身，被一切人天所恭敬。像這樣，菩薩善於理解迴向，圓滿願望，具足功德。
『善男子！什麼是菩薩善於理解並轉化外道的方法？菩薩摩訶薩常常在各處外道法中，化作道士、梵志（婆羅門）、尼揵（耆那教徒），爲了成就眾生的因緣，去學習他們的經法，並且這樣想：『這些眾生大多傲慢，如果作為法師前去教化，他們不會相信接受。』因為這個原因，先作為外道的弟子和學士，在他們之中出家，精進勇猛、細緻嚴謹，必定要勝過外道的徒眾。因為博學多聞、因為刻苦修行，才能成為外道的法師，受人尊敬和重視，言語有用，辯才具足。知道他們信任自己后，才貶低他們的道，指出他們的過失：『仁者！您所學的道不是清凈的，不是離欲的，也不是厭離的，不能消除障礙。』從他們的邪道轉化過來后，用佛的正法來安立他們，為具有五神通的仙人受持梵行：『修習這種梵行，勇猛精進必定能夠得到外道的法術。像這樣勇猛地成就三昧（專注）和三摩跋提（等持），必定能夠勝過一切外道、五通仙等，為眾仙人做大法師，被世人崇拜仰慕。』知道他們成熟時，就貶低這些外道法，顯現他們的過失，從他們的禪定中轉化他們：『仁者！這種道不是清凈的，不是厭離的，也不能消除一切障礙。』從這樣的法轉化過來后，用佛的正法來安立他們。像這樣，菩薩善於理解並轉化外道的方法。
『善男子！什麼是菩薩轉化毒塵？菩薩摩訶薩見到眾生深深執著于貪慾，只要能滅除他們貪慾的因緣，就...
【English Translation】 English version: Separated from the obstacles of afflictions; if using a willow branch, may all sentient beings remove all impurities; going out, entering, moving, stopping, may this body of mine only benefit and bring happiness to all sentient beings in the six realms; if bowing to the Buddha, may all sentient beings quickly attain the Buddha's body, revered by all humans and devas. Thus, the Bodhisattva is skilled in understanding dedication, fulfilling wishes, and possessing completeness.
'Good man! How does a Bodhisattva skillfully understand and transform the expedient means of external paths? The Bodhisattva Mahasattva constantly transforms into Taoists, Brahmins (Brahmins), and Nirgranthas (Jains) in various external paths, in order to accomplish the causes and conditions of sentient beings, studying their scriptures and thinking: 'These sentient beings are mostly arrogant; if I go to teach them as a Dharma master, they will not believe or accept it.' For this reason, first acting as a disciple and scholar of external paths, ordaining among them, being diligent, brave, meticulous, and dignified, they must surpass the followers of external paths. Because of extensive learning and diligent practice, they can become Dharma masters of external paths, respected and valued, their words are useful, and their eloquence is complete. Knowing that they trust them, they then denigrate their path and point out their faults: 'Benevolent one! The path you have learned is not pure, not free from desire, nor is it renunciation; it cannot eliminate obstacles.' After transforming them from their heretical paths, they establish them with the Buddha's true Dharma, having the five-神通 (five supernormal powers) immortals uphold pure conduct: 'Cultivating this pure conduct, being brave and diligent, you will surely be able to obtain the magical arts of external paths. Being brave in this way, accomplishing Samadhi (concentration) and Samapatti (equanimity), you will surely be able to surpass all external paths, five-神通 immortals, etc., becoming a great Dharma master for all immortals, revered and admired by the world.' Knowing when they are mature, they denigrate these external paths, revealing their faults, and transforming them from their meditation: 'Benevolent one! This path is not pure, not renunciation, nor can it eliminate all obstacles.' After transforming them from such Dharma, they establish them with the Buddha's true Dharma. Thus, the Bodhisattva skillfully understands and transforms the expedient means of external paths.
'Good man! How does a Bodhisattva transform poisonous dust? The Bodhisattva Mahasattva sees sentient beings deeply attached to greed; as long as they can eliminate the causes and conditions of their greed, they will...
是方便化作女色，形容端正，具足相好勝余女人。眾生見已，生貪甚深，愛樂耽著。于所眠息受樂之時忽然而死，一念之頃即成臭爛，可惡不凈，見即怖畏，大生厭離，慞惶苦惱：『此是臭穢誰能除之？』爾時，菩薩侍立其前即為說法，令得決定、令入正位，於三菩提隨得一種。如是，菩薩善解迴轉毒塵方便。
「善男子！云何菩薩善解斷除疑悔方便？菩薩摩訶薩見是眾生作五逆罪及余不善種種罪業，菩薩往詣而作是言：『仁者！何故愁毒不安樂耶？心無寧賴，如無精神。』答曰：『善男子！我以造作諸逆罪業，以是因緣，我今失心，怖懼無寧。以此罪故，于未來世受諸苦惱、諸非利益。』是時菩薩前令信受，以是因緣，或作神通、或記於心。見神通者，是人信已，于菩薩邊得大歡喜，生信解心，堪受說法。如是信已，是時菩薩于其人前而作變化化作父母，而作是言：『仁者見不？我之父母亦被殺害。』殺父母已，復作神通而現是人，令其歡喜：『如是之人，有大神通尚殺父母，何況於我？』是時，菩薩為是眾生而說法要，令其罪業展轉輕微，薄如蠅翼。如是，菩薩斷除疑悔善巧方便。
「善男子！云何菩薩善解救濟眾生方便？菩薩摩訶薩若見眾生堪聞正法而作惡業，為教化故，菩薩爾時巧作神通：若以
【現代漢語翻譯】 現代漢語譯本：是（菩薩）方便變化成女人的形象，形容端莊美麗，具足種種殊勝的相好，勝過其他女人。眾生見到后，生起極深的貪愛，愛戀迷戀，沉溺其中。在與她同眠享受快樂的時候，（她）忽然死去，一念之間就變得臭爛，令人厭惡不凈，看到的人立即感到恐懼害怕，產生極大的厭惡和遠離之心，驚慌苦惱：『這臭穢之物誰能清除掉？』這時，菩薩侍立在她面前，就為他們說法，使他們得到決斷，進入正位，在三種菩提（Sāmānyalakṣaṇa，自性；Viśeṣalakṣaṇa，差別性；Lakṣaṇalakṣaṇa，自相）中隨之得到一種。像這樣，菩薩善於理解和轉化毒害的方便法門。 『善男子！什麼是菩薩善於斷除疑慮後悔的方便法門？菩薩摩訶薩見到那些造作五逆罪（matricide，殺母；patricide，殺父；arhat-slaying，殺阿羅漢；causing disunity in the Sangha，破和合僧；wounding a Buddha，出佛身血）以及其他種種不善罪業的眾生，菩薩前往他們那裡，對他們說：『仁者！為什麼憂愁煩惱，不快樂呢？內心沒有安寧，好像失去了精神一樣。』他們回答說：『善男子！我因為造作了各種逆罪，因為這個原因，我現在失去了心智，恐懼不安。因為這些罪業的緣故，在未來世將要遭受各種苦惱，各種不利。』這時，菩薩先讓他們信受，因為這個因緣，或者示現神通，或者記在心中。見到神通的人，相信之後，在菩薩這裡得到極大的歡喜，生起信解之心，堪能接受說法。像這樣相信之後，這時菩薩在那個人面前變化，化作（那人的）父母，並且說：『仁者看見了嗎？我的父母也被殺害了。』殺害父母之後，又示現神通給這個人看，使他歡喜：『像這樣的人，有大神力尚且殺害父母，更何況是我呢？』這時，菩薩為這些眾生宣說佛法要義，使他們的罪業逐漸減輕，輕薄得像蒼蠅的翅膀一樣。像這樣，菩薩斷除疑慮後悔的善巧方便。 『善男子！什麼是菩薩善於救濟眾生的方便法門？菩薩摩訶薩如果見到眾生堪能聽聞正法卻在造作惡業，爲了教化他們的緣故，菩薩這時巧妙地示現神通：如果用……』
【English Translation】 English version: It is (the Bodhisattva's) skillful means to transform into the form of a woman, with a beautiful and upright appearance, possessing all kinds of excellent characteristics, surpassing other women. When sentient beings see her, they develop deep greed, love, and attachment, indulging in it. While enjoying pleasure in her company, she suddenly dies, and in an instant, she becomes foul and rotten, repulsive and impure. Those who see her immediately feel fear and dread, generating great disgust and aversion, panicking and suffering: 'Who can remove this foul and filthy thing?' At this time, the Bodhisattva stands before them and teaches them the Dharma, enabling them to reach a decision, enter the right position, and attain one of the three Bodhis (Sāmānyalakṣaṇa, self-nature; Viśeṣalakṣaṇa, distinctiveness; Lakṣaṇalakṣaṇa, self-characteristic). In this way, the Bodhisattva is skilled in understanding and transforming the expedient means of poisonous dust. 『Good man! What are the Bodhisattva's skillful means for cutting off doubt and regret? When a Bodhisattva-Mahasattva sees sentient beings committing the five rebellious acts (matricide, killing one's mother; patricide, killing one's father; arhat-slaying, killing an Arhat; causing disunity in the Sangha, creating schism in the Sangha; wounding a Buddha, shedding the blood of a Buddha) and other various unwholesome karmas, the Bodhisattva goes to them and says: 'Good person! Why are you sorrowful and unhappy? Your mind is not at peace, as if you have lost your spirit.' They reply: 'Good man! Because I have committed various rebellious acts, for this reason, I have now lost my mind, and I am fearful and uneasy. Because of these sins, I will suffer various afflictions and disadvantages in the future.' At this time, the Bodhisattva first causes them to believe and accept, and because of this cause, either manifests supernatural powers or remembers it in their mind. Those who see the supernatural powers, after believing, receive great joy from the Bodhisattva, generate faith and understanding, and are capable of receiving the Dharma. After believing in this way, the Bodhisattva then transforms in front of that person, transforming into (that person's) parents, and says: 'Good person, do you see? My parents were also killed.' After killing the parents, they again manifest supernatural powers to show this person, making them happy: 'Such a person, with great supernatural power, even kills their parents, how much more so would they kill me?' At this time, the Bodhisattva teaches these sentient beings the essential Dharma, causing their karmic offenses to gradually diminish, becoming as light as a fly's wing. In this way, the Bodhisattva skillfully uses expedient means to cut off doubt and regret. 『Good man! What are the Bodhisattva's skillful means for saving sentient beings? If a Bodhisattva-Mahasattva sees sentient beings who are capable of hearing the true Dharma but are creating evil karma, for the sake of teaching them, the Bodhisattva then skillfully manifests supernatural powers: If by...』
王身應得度者，則現王身；若宰相身應得度者，而則為現宰相之身；若以富貴、臣民、剎利身應得度者，則為現之；若以天身應得度者，而現天身；若有眾生以軟語故應得度者，而作軟語為教化之；若金剛身應得度者，現金剛身；若有眾生以怖畏故應得度者，即現怖畏；若有打拍、訶罵、縛錄應得度者，即現是事。若有眾生欲作逆事、打拍損惱，菩薩摩訶薩見是等已即生憐愍而作是念：『是等眾生欲來惱我。』見是眾生如觀掌中阿摩勒果，生大愁惱而作是念：『我今此身寧受阿鼻地獄大苦，令是眾生即得入于無餘涅槃而得解脫。』見是眾生作諸罪業，以是因緣，若舍今身必受阿鼻地獄苦報，是時菩薩生憐愍心，以慈悲故念彼眾生、為治罰故而折伏之，後方教誨。如是，菩薩救濟眾生善巧方便。
「善男子！云何菩薩善解延眾生壽命方便？菩薩摩訶薩若見眾生不感利養、無有勢力、不能得知諸聖妙法、雖求飲食尚不能得存立身口，是時，菩薩為是人等教導文章、技藝、算計、種種法術，善相應者令得存立。如是，菩薩善解延眾生壽命方便。
「善男子！云何菩薩善解攝受方便？菩薩摩訶薩若得種種珍寶之聚，高須彌山悉為納受、隨宜微細亦為納受。所以者何？爾時，菩薩而作是念：『是等眾生慳惜貪吝、耽
【現代漢語翻譯】 現代漢語譯本：如果什麼人以國王的身份才能得度，（觀世音菩薩）就示現國王的身份；如果什麼人以宰相的身份才能得度，就示現宰相的身份；如果什麼人以富貴之人、臣民、剎帝利（統治階級）的身份才能得度，就為他們示現相應的身份；如果什麼人以天神的身份才能得度，就示現天神的身份；如果有眾生因為喜歡聽柔和的言語才能得度，就用柔和的言語來教化他們；如果什麼人以金剛神的身份才能得度，就示現金剛神的身份；如果有眾生因為畏懼才能得度，就示現令人怖畏的樣子；如果有人需要通過打、拍、呵斥、責罵、捆綁才能得度，就示現這些行為。如果有眾生想要做違逆之事、打、拍、損害、惱亂（菩薩），菩薩摩訶薩看到這些情況后，就生起憐憫之心，並且這樣想：『這些眾生想要來惱亂我。』看待這些眾生就像觀看掌中的阿摩勒果（一種水果）一樣，生起極大的憂愁和煩惱，並且這樣想：『我現在寧願承受阿鼻地獄（佛教中最底層的地獄）的巨大痛苦，也要讓這些眾生立即進入無餘涅槃（徹底的解脫）而得到解脫。』看到這些眾生造作各種罪業，因為這些原因，如果捨棄今生的身體必定會遭受阿鼻地獄的痛苦報應，這時菩薩生起憐憫之心，因為慈悲的緣故掛念這些眾生，爲了管教和懲罰他們而折服他們，之後再進行教誨。像這樣，菩薩救濟眾生有巧妙的方便。 『善男子！菩薩如何善於瞭解延續眾生壽命的方便呢？菩薩摩訶薩如果看到有眾生不能獲得利益和供養、沒有權勢、不能得知各種聖妙的佛法、即使尋求飲食也不能得到，難以維持身口的存在，這時，菩薩爲了這些人教導他們文章、技藝、算計、各種法術，使他們能夠通過這些技能生存下去。像這樣，菩薩善於瞭解延續眾生壽命的方便。 『善男子！菩薩如何善於瞭解攝受（接納、幫助）的方便呢？菩薩摩訶薩如果得到各種珍寶的聚集，像須彌山（佛教中的聖山）一樣高大的珍寶堆積，全部都接受，即使是微小的珍寶也接受。為什麼呢？這時，菩薩這樣想：『這些眾生慳吝、貪婪、沉溺於（珍寶）。』
【English Translation】 English version: If someone is to be delivered by appearing as a king, then (Avalokiteśvara Bodhisattva) manifests as a king; if someone is to be delivered by appearing as a prime minister, then he manifests as a prime minister; if someone is to be delivered by appearing as a wealthy person, a subject, or a Kshatriya (ruling class), then he manifests accordingly; if someone is to be delivered by appearing as a deva (god), then he manifests as a deva; if there are beings who are to be delivered because they like to hear gentle words, then he uses gentle words to teach them; if someone is to be delivered by appearing as a Vajra (diamond) deity, then he manifests as a Vajra deity; if there are beings who are to be delivered because of fear, then he manifests a fearful appearance; if someone needs to be delivered through beating, slapping, scolding, or binding, then he manifests these actions. If there are beings who want to do rebellious things, beat, slap, harm, or annoy (the Bodhisattva), the Bodhisattva Mahasattva, seeing these situations, arises with compassion and thinks: 'These beings want to annoy me.' He views these beings as if looking at an Amalaka fruit (a type of fruit) in his palm, and arises with great sorrow and distress, thinking: 'I would rather endure the great suffering of Avīci hell (the lowest level of hell in Buddhism) so that these beings can immediately enter Nirupadhisesa-nirvana (complete liberation) and be liberated.' Seeing these beings committing various sins, because of these causes, if they abandon their current bodies, they will surely suffer the painful retribution of Avīci hell. At this time, the Bodhisattva arises with compassion, and out of compassion, he thinks of these beings, and for the sake of disciplining and punishing them, he subdues them, and then teaches them. In this way, the Bodhisattva has skillful means to save beings. 'Good man! How does a Bodhisattva skillfully understand the means to prolong the lives of beings? If a Bodhisattva Mahasattva sees beings who cannot obtain benefits and offerings, have no power, cannot know the various sacred and wonderful Dharmas, and even if they seek food, they cannot obtain it, making it difficult to sustain their bodies and mouths, then the Bodhisattva teaches these people writing, skills, calculation, and various arts, enabling them to survive through these skills. In this way, the Bodhisattva skillfully understands the means to prolong the lives of beings.' 'Good man! How does a Bodhisattva skillfully understand the means of acceptance (receiving, helping)? If a Bodhisattva Mahasattva obtains a collection of various treasures, as high as Mount Sumeru (a sacred mountain in Buddhism), he accepts them all, and even small treasures he accepts. Why? At this time, the Bodhisattva thinks: 'These beings are stingy, greedy, and addicted to (treasures).'
著無厭、保護堅捉，慳貪因緣流轉沉溺生死大海。猶若江河，一切川流俱入大海；是等眾生墮三惡道亦復如是。』為是眾生利益安樂，是故，菩薩納受所施不為自利、非為潤己而受畜之，不生貪心，但為一切眾生利益同得用故、但為供養佛法僧寶、但為救濟困乏眾生，令彼檀越得歡喜故、得利益故。如是，菩薩攝受善巧方便。
「善男子！云何菩薩善解處非處方便？菩薩摩訶薩若見眾生有大威力、堪任成就阿耨多羅三藐三菩提，而行諸行求于聲聞、辟支佛道勇猛精進。是時菩薩從如是處而作方便令得舍離，示大乘道而令修行，若不信受乃至示現作大斗諍令得降伏。如是，菩薩處非處起善解方便。
「善男子！云何菩薩善解勸化利喜方便？菩薩摩訶薩于諸未發菩提心者能令發於菩提之心、已發心者懈怠懶惰勸令精進、不持戒者令其持戒、若以少善而知足者方便發起令具諸善；若見眾生隨所犯戒可懺悔者，以是因緣閉心而住，不喜、不樂。是時菩薩為是眾生廣說法要，令得懺悔滅如是罪。如是，菩薩勸化利喜善解方便。
「善男子！云何菩薩善解供養承事方便？菩薩摩訶薩得出家已，無人供養，隨宜如法所得知足，獨在閑處住于寂靜，作是思惟：『我今云何能得供養承事如來？』作是思惟，心心不絕思
【現代漢語翻譯】 現代漢語譯本：執著于無厭足、保護和堅守，因慳吝貪婪的因緣而流轉沉溺於生死大海。就像江河一樣，一切河流都匯入大海；這些墮入三惡道的眾生也是如此。爲了這些眾生的利益和安樂，所以菩薩接受佈施不是爲了自己的利益，不是爲了滋潤自己而接受和積蓄，不生起貪心，只是爲了讓一切眾生共同得到利益，只是爲了供養佛、法、僧三寶，只是爲了救濟困苦缺乏的眾生，讓他們這些施主得到歡喜和利益。這就是菩薩攝受善巧方便。
『善男子！什麼是菩薩善於瞭解處與非處的方便？菩薩摩訶薩如果看到眾生有很大的威力，能夠成就阿耨多羅三藐三菩提（無上正等正覺），卻在修行各種行門，追求聲聞、辟支佛道，並且勇猛精進。這時，菩薩就從這種處境出發，運用方便使他們舍離小乘，指示他們大乘之道並令其修行，如果他們不相信接受，乃至示現大的鬥爭，使他們降伏。這就是菩薩在處與非處發起善巧了解的方便。
『善男子！什麼是菩薩善於瞭解勸化、利益和歡喜的方便？菩薩摩訶薩對於那些尚未發起菩提心的人，能夠令他們發起菩提心；對於已經發心卻懈怠懶惰的人，勸勉他們精進；對於不持戒的人，令他們持戒；如果有人因為做了少許善事就感到滿足，就方便地啓發他們，使他們具足各種善行；如果看到眾生所犯的戒可以懺悔，卻因為這個原因閉塞心扉，不喜悅、不快樂。這時，菩薩就為這些眾生廣泛地宣說法要，使他們能夠懺悔，滅除這些罪過。這就是菩薩勸化、利益和歡喜的善巧了解的方便。
『善男子！什麼是菩薩善於瞭解供養承事的方便？菩薩摩訶薩出家之後，沒有人供養，就隨順因緣，如法所得而知足，獨自在空閑的地方安住于寂靜之中，這樣思惟：『我現在要怎樣才能得到供養承事如來呢？』這樣思惟，心心念念不斷地思惟
【English Translation】 English version: Clinging to insatiable desires, protecting and firmly grasping, one drifts and drowns in the ocean of birth and death due to the causes and conditions of stinginess and greed. Just as rivers flow into the ocean, so too do beings who fall into the three evil realms. For the benefit and happiness of these beings, Bodhisattvas accept offerings not for their own benefit, not to nourish themselves by receiving and accumulating, and without generating greed. They do so only for the sake of all beings sharing in the benefits, only to make offerings to the Buddha, Dharma, and Sangha (Three Jewels), and only to relieve suffering and needy beings, so that those donors may obtain joy and benefit. Such is the Bodhisattva's skillful means of acceptance.
'Good man! What is the Bodhisattva's skillful means of understanding what is appropriate and inappropriate? If a Bodhisattva-Mahasattva sees beings with great power, capable of achieving Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), yet practicing various paths seeking the ways of Sravakas (voice-hearers) and Pratyekabuddhas (solitary Buddhas) with courageous diligence, then the Bodhisattva, from that very situation, employs skillful means to cause them to abandon those paths, shows them the Mahayana (Great Vehicle) path and causes them to practice it. If they do not believe and accept it, the Bodhisattva even manifests great struggles to subdue them. Such is the Bodhisattva's skillful means of arising from understanding what is appropriate and inappropriate.
'Good man! What is the Bodhisattva's skillful means of understanding encouragement, benefit, and joy? A Bodhisattva-Mahasattva can cause those who have not yet generated Bodhicitta (the mind of enlightenment) to generate it; for those who have already generated it but are lax and lazy, the Bodhisattva encourages them to be diligent; for those who do not uphold the precepts, the Bodhisattva causes them to uphold them; if beings are content with little merit, the Bodhisattva skillfully inspires them to perfect all virtues. If the Bodhisattva sees beings who have violated precepts that can be repented, yet remain closed-minded, unhappy, and joyless because of it, then the Bodhisattva extensively expounds the Dharma for those beings, enabling them to repent and extinguish those offenses. Such is the Bodhisattva's skillful means of understanding encouragement, benefit, and joy.
'Good man! What is the Bodhisattva's skillful means of understanding offering and service? After a Bodhisattva-Mahasattva has left home and there is no one to make offerings, the Bodhisattva is content with whatever is obtained lawfully and dwells alone in a quiet place, contemplating thus: 'How can I now obtain offerings and serve the Tathagata (Thus Come One)?' Contemplating thus, the Bodhisattva continuously thinks
諸供具，愿得供養承事三寶，此則能得滿足六波羅蜜行：於一念中運供養心，舍于所重，是檀波羅蜜；運供養心，緣諸眾生而發是心，是戒波羅蜜；於是心中而坐安樂，是忍波羅蜜；於是心中無有疲倦，是精進波羅蜜；於是心中不散、不動，是禪波羅蜜；於是心中而思種種供養之具，是般若波羅蜜。如是，菩薩供養承事善解方便。
「善男子！菩薩具是十供養善解方便波羅蜜具足。
「善男子！菩薩摩訶薩具足十法，愿波羅蜜具足。何者為十？一者、無下劣愿，二者、無怯弱愿，三者、為度脫利益一切眾生愿，四者、稱歎一切諸佛功德愿，五者、降伏一切魔怨愿，六者、不由因信他愿，七者、無邊際愿，八者、無怖畏愿，九者、無疲倦愿，十者、究竟圓滿清凈諸愿。
「善男子！云何菩薩無下劣愿？菩薩摩訶薩不樂受於三有之樂而發誓愿，是名菩薩無下劣愿。
「善男子！云何菩薩無怯弱愿？菩薩摩訶薩發弘誓願，不求遠離出於三界而自取證，是名菩薩無怯弱愿。
「善男子！云何菩薩救濟利益一切眾生愿？菩薩摩訶薩作如是愿：『諸眾生界窮未來際先令盡得無餘涅槃，然後我乃于佛涅槃而般涅槃。』是名菩薩救濟利益一切眾生愿。
「善男子！云何菩薩稱歎一切佛功德愿？菩
【現代漢語翻譯】 現代漢語譯本 以各種供養之物，愿能供養承事三寶（佛、法、僧），這樣就能圓滿六波羅蜜（檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜）的修行：在一念之間生起供養之心，捨棄所珍視之物，這是檀波羅蜜（佈施）；生起供養之心，爲了所有眾生而發此心，這是戒波羅蜜（持戒）；在這種心中安住不動，這是忍波羅蜜（忍辱）；在這種心中沒有疲倦，這是精進波羅蜜（精進）；在這種心中不散亂、不動搖，這是禪波羅蜜（禪定）；在這種心中思量種種供養之物，這是般若波羅蜜（智慧）。像這樣，菩薩供養承事三寶，善於瞭解方便之法。 『善男子！菩薩具備這十種供養，善於瞭解方便之法，波羅蜜才能具足。』 『善男子！菩薩摩訶薩（偉大的菩薩）具足十種愿，波羅蜜才能具足。哪十種呢？一是沒有低劣的愿，二是沒有怯弱的愿，三是爲了度脫利益一切眾生的愿，四是稱讚一切諸佛功德的愿，五是降伏一切魔怨的愿，六是不依賴因信他人的愿，七是沒有邊際的愿，八是沒有怖畏的愿，九是沒有疲倦的愿，十是究竟圓滿清凈一切愿。』 『善男子！什麼是菩薩沒有低劣的愿？菩薩摩訶薩不貪戀三有（欲有、色有、無色有）之樂而發誓愿，這叫做菩薩沒有低劣的愿。』 『善男子！什麼是菩薩沒有怯弱的愿？菩薩摩訶薩發廣大誓願，不尋求遠離三界（欲界、色界、無色界）而獨自證悟，這叫做菩薩沒有怯弱的愿。』 『善男子！什麼是菩薩救濟利益一切眾生的愿？菩薩摩訶薩發這樣的愿：『所有眾生界直到未來際，先讓他們全部都得到無餘涅槃（沒有任何煩惱剩餘的涅槃），然後我才在諸佛涅槃時般涅槃（進入涅槃）。』這叫做菩薩救濟利益一切眾生的愿。』 『善男子！什麼是菩薩稱讚一切佛功德的愿？』
【English Translation】 English version With all kinds of offerings, may I be able to make offerings and serve the Three Jewels (Buddha, Dharma, Sangha), so that I can fulfill the practice of the Six Paramitas (Dāna Pāramitā, Śīla Pāramitā, Kṣānti Pāramitā, Vīrya Pāramitā, Dhyāna Pāramitā, Prajñā Pāramitā): In a single thought, generate the mind of offering, and relinquish what is cherished, this is Dāna Pāramitā (Generosity); generate the mind of offering, and generate this mind for all sentient beings, this is Śīla Pāramitā (Discipline); abide peacefully and immovably in this mind, this is Kṣānti Pāramitā (Patience); in this mind, there is no weariness, this is Vīrya Pāramitā (Diligence); in this mind, there is no distraction or wavering, this is Dhyāna Pāramitā (Meditation); in this mind, contemplate various kinds of offerings, this is Prajñā Pāramitā (Wisdom). In this way, a Bodhisattva makes offerings and serves the Three Jewels, and is skilled in understanding expedient means. 『Good man! A Bodhisattva possesses these ten kinds of offerings, is skilled in understanding expedient means, and the Paramitas can then be fulfilled.』 『Good man! A Bodhisattva Mahāsattva (Great Bodhisattva) possesses ten kinds of vows, and the Paramitas can then be fulfilled. What are the ten? First, the vow of no inferiority; second, the vow of no timidity; third, the vow to liberate and benefit all sentient beings; fourth, the vow to praise the merits of all Buddhas; fifth, the vow to subdue all demonic adversaries; sixth, the vow not to rely on belief in others; seventh, the vow of no boundaries; eighth, the vow of no fear; ninth, the vow of no weariness; tenth, the vow to ultimately, completely, and purely fulfill all vows.』 『Good man! What is the Bodhisattva's vow of no inferiority? A Bodhisattva Mahāsattva does not crave the pleasures of the three realms of existence (desire realm, form realm, formless realm) and makes a vow, this is called the Bodhisattva's vow of no inferiority.』 『Good man! What is the Bodhisattva's vow of no timidity? A Bodhisattva Mahāsattva makes a great vow, not seeking to distance oneself from the three realms (desire realm, form realm, formless realm) and attain enlightenment alone, this is called the Bodhisattva's vow of no timidity.』 『Good man! What is the Bodhisattva's vow to rescue and benefit all sentient beings? A Bodhisattva Mahāsattva makes this vow: 『May all sentient beings, until the end of future time, first attain Nirvāṇa without remainder (Nirvāṇa without any remaining afflictions), and then I shall enter Parinirvāṇa (enter Nirvāṇa) when the Buddhas enter Nirvāṇa.』 This is called the Bodhisattva's vow to rescue and benefit all sentient beings.』 『Good man! What is the Bodhisattva's vow to praise the merits of all Buddhas?』
薩摩訶薩作如是愿：『若有眾生於其未發菩薩心者教化令發、已發心者次第令行諸菩薩行、已修行者令坐道場，我設供養請轉法輪、請住世間利益眾生，莫般涅槃。』是名菩薩稱歎一切諸佛功德愿。
「善男子！云何菩薩降伏一切諸魔怨愿？菩薩摩訶薩作如是愿：『我今應作如是等事，得成阿耨多羅三藐三菩提已，是我剎土不聞魔名、一切魔民不生我國。』是名菩薩降伏一切魔怨愿。
「善男子！云何菩薩不由信他愿？菩薩摩訶薩不信他故，愿得成就阿耨多羅三藐三菩提。何以故？以智慧故，作是思惟：『此眾生界滯生死苦，無救、無護。』為救護故，發阿耨多羅三藐三菩提愿，是名菩薩不由信他愿。
「善男子！云何菩薩無邊愿？菩薩發願無有齊限，行無執著。是故，菩薩偏袒右肩，右膝著地，至心勸請，觀於十方一切世界，有諸菩薩坐于道場、有諸菩薩於十方界而成等覺，請轉法輪、隨諸眾生根性不同而善憶念。凡是諸佛所說法要皆悉信解，如是信解而隨喜之，作隨喜已迴向阿耨多羅三藐三菩提，是名菩薩無邊愿具足。
「善男子！云何菩薩無怖畏愿？菩薩摩訶薩從初發心、聞諸佛法甚深甚深、聞佛功德甚深甚深、聞諸菩薩神通遊戲甚深甚深、聞諸菩薩方便甚深甚深，不恐、不怖、不畏
【現代漢語翻譯】 現代漢語譯本 薩摩訶薩（菩薩的尊稱）作這樣的愿：『若有眾生尚未發起菩薩心，我教化他們發起；已經發起菩薩心的人，我次第引導他們修行各種菩薩行；已經修行的人，我令他們坐在菩提道場。我設供養，請佛轉法輪（宣講佛法），請佛住世間利益眾生，不要般涅槃（入滅）。』這叫做菩薩稱歎一切諸佛功德愿。 『善男子！什麼是菩薩降伏一切諸魔怨愿？菩薩摩訶薩作這樣的愿：『我現在應當做這些事情，等到成就阿耨多羅三藐三菩提（無上正等正覺）時，我的剎土（佛國）不聽到魔的名字，一切魔的眷屬不生在我的國土。』這叫做菩薩降伏一切魔怨愿。 『善男子！什麼是菩薩不由信他愿？菩薩摩訶薩不依賴於相信他人，愿得成就阿耨多羅三藐三菩提。為什麼呢？因為有智慧的緣故，這樣思維：『這個眾生界滯留在生死痛苦中，沒有救助，沒有保護。』爲了救助和保護他們，發起阿耨多羅三藐三菩提愿，這叫做菩薩不由信他愿。 『善男子！什麼是菩薩無邊愿？菩薩發願沒有止境，修行沒有執著。因此，菩薩偏袒右肩，右膝著地，至誠勸請，觀察十方一切世界，有諸菩薩坐在道場，有諸菩薩在十方世界成就正等覺，請他們轉法輪，隨順各種眾生的根性不同而善於憶念。凡是諸佛所說的法要都完全信解，這樣信解而隨喜讚歎，做了隨喜之後迴向阿耨多羅三藐三菩提，這叫做菩薩無邊愿具足。 『善男子！什麼是菩薩無怖畏愿？菩薩摩訶薩從最初發心，聽聞諸佛法甚深甚深，聽聞佛的功德甚深甚深，聽聞諸菩薩神通遊戲甚深甚深，聽聞諸菩薩方便法門甚深甚深，不恐懼、不害怕、不畏懼。
【English Translation】 English version The Bodhisattva-Mahasattva (great being) made the following vow: 'If there are beings who have not yet generated the Bodhi-mind (mind of enlightenment), I will teach and transform them to generate it; for those who have already generated the Bodhi-mind, I will guide them to practice the various Bodhisattva practices in order; for those who are already practicing, I will enable them to sit at the Bodhi-mandala (place of enlightenment). I will offer provisions, request the turning of the Dharma wheel (teaching of the Dharma), request them to abide in the world to benefit sentient beings, and not enter Parinirvana (final cessation).' This is called the Bodhisattva's Vow of Praising the Merits of All Buddhas. 'Good man! What is the Bodhisattva's Vow of Subduing All Mara-enemies (demonic forces)? The Bodhisattva-Mahasattva made the following vow: 'I should now do such things that, upon attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), in my Buddha-field (Buddha-land) the name of Mara (demon) will not be heard, and all Mara's people will not be born in my country.' This is called the Bodhisattva's Vow of Subduing All Mara-enemies. 'Good man! What is the Bodhisattva's Vow of Not Believing Others? The Bodhisattva-Mahasattva, not relying on believing others, vows to attain Anuttara-samyak-sambodhi. Why? Because of wisdom, he thinks thus: 'This realm of sentient beings is stuck in the suffering of birth and death, without rescue, without protection.' For the sake of rescuing and protecting them, he generates the vow for Anuttara-samyak-sambodhi, this is called the Bodhisattva's Vow of Not Believing Others. 'Good man! What is the Bodhisattva's Boundless Vow? The Bodhisattva's vows have no limit, and his practice has no attachment. Therefore, the Bodhisattva bares his right shoulder, places his right knee on the ground, sincerely invites, and observes all the worlds in the ten directions. There are Bodhisattvas sitting at the Bodhi-mandala, and there are Bodhisattvas in the ten directions who have attained perfect enlightenment. He requests them to turn the Dharma wheel, and according to the different natures of sentient beings, he remembers them well. He completely believes and understands all the Dharma essentials taught by the Buddhas, and with such belief and understanding, he rejoices and praises them. After making this rejoicing, he dedicates it to Anuttara-samyak-sambodhi, this is called the Bodhisattva's Boundless Vow being complete. 'Good man! What is the Bodhisattva's Vow of No Fear? The Bodhisattva-Mahasattva, from the initial generation of the Bodhi-mind, hears the Buddhas' Dharma as profoundly profound, hears the Buddhas' merits as profoundly profound, hears the Bodhisattvas' supernatural plays as profoundly profound, hears the Bodhisattvas' skillful means as profoundly profound, and is not afraid, not terrified, not fearful.
、不驚，而作是念：『諸佛菩提無量無邊、諸佛境界無量無邊、成熟眾生無量無邊，如我等類何能思算如來境界？所以者何？諸佛、如來自能知之，我不能知。』是名菩薩無怖畏愿具足。
「善男子！云何菩薩無疲倦愿？菩薩若見剛強眾生難調難伏、放逸自恣不肯受化，是諸菩薩之所厭患。如是剛強、難調難化、所厭患者，以是因緣即生疲倦而棄背之，發願往生清凈世界諸佛凈土。是凈土中無如是等剛強眾生及其名處，菩薩不欲聞是人名，何況相見？若有菩薩棄背眾生，亦不能得諸佛凈土而往受生，是中有智諸菩薩等發如是心：『一切世界有諸眾生頑嚚、暗鈍、聾、盲、喑、啞、無涅槃性，從彼世界諸佛菩薩所棄捨者，是等眾生愿悉來集我所莊嚴佛國土中。是等眾生勿令有餘，我皆令得阿耨多羅三藐三菩提、坐于道場覺了佛果。』菩薩摩訶薩作是思時，從初發心一切魔宮無處不動、十方一切諸佛世尊之所稱歎，而是菩薩所嚴佛國速得成就究竟清凈、證於阿耨多羅三藐三菩提，是名菩薩無疲倦愿。
「善男子！云何菩薩善畢竟具足愿？菩薩摩訶薩坐于道場破碎魔軍，乃至得成阿耨多羅三藐三菩提后不復發願，是名得如所愿滿菩提愿。譬如器皿，酥油盛滿，平齊緣邊，不復能容如鄰虛滴，是故說言：『此缽盛
【現代漢語翻譯】 現代漢語譯本：不驚慌，並且這樣想：『諸佛的菩提智慧無量無邊，諸佛的境界無量無邊，成熟眾生的方法無量無邊，像我們這樣的人怎麼能思量計算如來的境界呢？這是什麼原因呢？諸佛、如來自己能夠知道，我們不能知道。』這叫做菩薩無怖畏愿具足。
『善男子！什麼是菩薩無疲倦愿？菩薩如果見到剛強難化的眾生，放縱自己不肯接受教化，這些都是菩薩所厭惡的。像這樣剛強、難以調伏教化、被菩薩厭惡的眾生，因為這個原因就產生疲倦而拋棄他們，發願往生清凈世界諸佛的凈土。這些凈土中沒有像這樣剛強的眾生，甚至連他們的名字都沒有，菩薩不願意聽到這些人的名字，更何況是相見？如果有菩薩拋棄眾生，也不能得到諸佛的凈土而往生，這裡面有智慧的菩薩們發起這樣的心：『一切世界有各種頑固、愚昧、聾、盲、瘖啞、沒有涅槃本性的眾生，從那些世界被諸佛菩薩所拋棄的，愿這些眾生都聚集到我所莊嚴的佛國土中。不要留下任何一個，我都要讓他們得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），坐在道場覺悟佛果。』菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）這樣思考的時候，從最初發心，一切魔宮沒有一處不震動，十方一切諸佛世尊都稱讚，而且這位菩薩所莊嚴的佛國迅速成就究竟清凈，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這叫做菩薩無疲倦愿。
『善男子！什麼是菩薩善畢竟具足愿？菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）坐在道場破碎魔軍，乃至成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）后不再發愿，這叫做得到如所愿滿菩提愿。譬如器皿，酥油盛滿，平齊邊緣，不能再容納像鄰虛一樣的水滴，所以說：『這個缽盛
【English Translation】 English version: Not alarmed, and thinking thus: 'The Bodhi (wisdom) of all Buddhas is immeasurable and boundless, the realms of all Buddhas are immeasurable and boundless, the methods of maturing sentient beings are immeasurable and boundless. How can beings like us possibly fathom the realms of the Tathagata (如來)? Why is this so? The Buddhas and Tathagatas (如來) themselves can know it, but we cannot.' This is called the complete fulfillment of the Bodhisattva's (菩薩) vow of fearlessness.
'Good man! What is the Bodhisattva's (菩薩) vow of tireless effort? If a Bodhisattva (菩薩) sees stubborn sentient beings who are difficult to tame and subdue, who are unrestrained and unwilling to be transformed, these are the ones that the Bodhisattvas (菩薩) detest. Because of these stubborn, difficult to tame and transform, and detested beings, they become weary and abandon them, vowing to be reborn in the pure lands of the Buddhas in pure worlds. In these pure lands, there are no such stubborn beings, not even their names exist. The Bodhisattva (菩薩) does not wish to hear the names of these people, let alone see them. If a Bodhisattva (菩薩) abandons sentient beings, they will not be able to be reborn in the pure lands of the Buddhas. The wise Bodhisattvas (菩薩) among them make this resolution: 'May all the stubborn, ignorant, deaf, blind, mute, and those without the nature of Nirvana (涅槃) from all worlds, those who have been abandoned by the Buddhas and Bodhisattvas (菩薩) of those worlds, gather in the Buddha-land (佛國土) that I adorn. Let there be no one left behind, I will enable them all to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), and awaken to the fruit of Buddhahood sitting at the Bodhi-mandala (道場, place of enlightenment).' When a Bodhisattva-Mahasattva (菩薩摩訶薩, great Bodhisattva) thinks in this way, from the initial arising of this thought, every palace of Mara (魔) shakes, and all the Buddhas and World-Honored Ones in the ten directions praise him. Moreover, the Buddha-land (佛國土) adorned by this Bodhisattva (菩薩) quickly achieves ultimate purity and attains Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). This is called the Bodhisattva's (菩薩) vow of tireless effort.
'Good man! What is the Bodhisattva's (菩薩) vow of complete and perfect goodness? When a Bodhisattva-Mahasattva (菩薩摩訶薩, great Bodhisattva) sits at the Bodhi-mandala (道場, place of enlightenment) and shatters the armies of Mara (魔), and even after attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), he makes no further vows. This is called attaining the fulfillment of the Bodhi (菩提, enlightenment) vow as desired. It is like a vessel filled with ghee and oil, level with the edge, unable to hold even a drop as small as a 'lin xu' (鄰虛, a tiny amount). Therefore, it is said: 'This bowl is filled'
滿，究竟具足。』菩薩摩訶薩證得佛道不復發願，猶若鄰虛亦復如是，一切諸愿究竟滿故，是名善究竟諸愿具足。
「善男子！菩薩摩訶薩以是十法愿波羅蜜具足。
「善男子！菩薩摩訶薩具足十法，力波羅蜜具足。何者為十？一者、不可降伏力具足，二者、不可破壞力具足，三者、福德力具足，四者、慧力具足，五者、眷屬力具足，六者、神通力具足，七者、自在力具足，八者、陀羅尼力具足，九者、不擾動鎮力具足，十者、超越無智力具足。
「善男子！云何菩薩不可降伏力具足？菩薩摩訶薩一切外道悉不能伏，是名不可降伏力具足。
「云何不可破壞力具足？善男子！菩薩摩訶薩于諸人、天、眾生聚中，無一眾生以其道力能得破壞菩薩力者，是名菩薩不可破壞力具足。
「善男子！云何菩薩福德力具足？菩薩于諸德福行中無有一行——若世間、若出世間——所不經行，是名菩薩福德力具足。
「善男子！云何菩薩般若力具足？菩薩摩訶薩于諸佛法，無有一法——以善慧故——是所不見、是所不證、所不通達，唯除如來深智慧耳，是名菩薩般若力具足。
「善男子！云何菩薩眷屬力具足？菩薩眷屬無破戒者、無邪見者、非威儀者、無邪命者。所以者何？菩薩眷屬隨有
【現代漢語翻譯】 現代漢語譯本：『滿，究竟具足。』菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）證得佛道不復發願，猶如鄰虛（接近天空）一般，一切諸愿究竟圓滿，這叫做善於究竟諸愿具足。
『善男子！菩薩摩訶薩以這十種法，愿波羅蜜（Pāramitā，到彼岸）得以圓滿具足。』
『善男子！菩薩摩訶薩具足十種法，力波羅蜜得以圓滿具足。哪十種呢？一者、不可降伏力具足，二者、不可破壞力具足，三者、福德力具足，四者、慧力具足，五者、眷屬力具足，六者、神通力具足，七者、自在力具足，八者、陀羅尼力（Dhāraṇī，總持）力具足，九者、不擾動鎮力具足，十者、超越無智力具足。』
『善男子！什麼是菩薩不可降伏力具足？菩薩摩訶薩一切外道（非佛教的修行者）都不能降伏他，這叫做不可降伏力具足。』
『什麼是不可破壞力具足？善男子！菩薩摩訶薩在諸人、天、眾生聚集之處，沒有一個眾生能夠以其道力破壞菩薩的力量，這叫做菩薩不可破壞力具足。』
『善男子！什麼是菩薩福德力具足？菩薩在各種福德的修行中，沒有哪一種修行——無論是世間的還是出世間的——沒有經歷過，這叫做菩薩福德力具足。』
『善男子！什麼是菩薩般若（Prajñā，智慧）力具足？菩薩摩訶薩對於諸佛的教法，沒有哪一種法——因為善於智慧的緣故——是看不見、不能證得、不能通達的，唯獨如來（Tathāgata，佛）的深奧智慧除外，這叫做菩薩般若力具足。』
『善男子！什麼是菩薩眷屬力具足？菩薩的眷屬中沒有破戒的人、沒有邪見的人、沒有不莊嚴威儀的人、沒有以不正當手段謀生的人。為什麼呢？菩薩的眷屬總是...
【English Translation】 English version: 『Full, ultimately complete.』 A Bodhisattva-Mahāsattva (great Bodhisattva) who has attained Buddhahood no longer makes vows, just like being adjacent to the sky, all vows are ultimately fulfilled, this is called being good at ultimately fulfilling all vows.
『Good man! A Bodhisattva-Mahāsattva fulfills the Pāramitā (perfection, going to the other shore) of vows with these ten dharmas.』
『Good man! A Bodhisattva-Mahāsattva possesses ten dharmas, and the Pāramitā of power is fulfilled. What are the ten? First, the power of being unconquerable is complete; second, the power of being indestructible is complete; third, the power of merit is complete; fourth, the power of wisdom is complete; fifth, the power of retinue is complete; sixth, the power of supernormal abilities is complete; seventh, the power of freedom is complete; eighth, the power of Dhāraṇī (mantra, retention) is complete; ninth, the power of unshakable stability is complete; tenth, the power of transcending ignorance is complete.』
『Good man! What is the completion of a Bodhisattva's power of being unconquerable? A Bodhisattva-Mahāsattva cannot be subdued by any heretics (non-Buddhist practitioners), this is called the completion of the power of being unconquerable.』
『What is the completion of the power of being indestructible? Good man! Among the gatherings of humans, gods, and sentient beings, there is not a single being who can destroy the power of a Bodhisattva with their spiritual power, this is called the completion of a Bodhisattva's power of being indestructible.』
『Good man! What is the completion of a Bodhisattva's power of merit? A Bodhisattva has not failed to practice any virtuous and meritorious act—whether worldly or otherworldly—this is called the completion of a Bodhisattva's power of merit.』
『Good man! What is the completion of a Bodhisattva's Prajñā (wisdom) power? A Bodhisattva-Mahāsattva, with regard to all the teachings of the Buddhas, there is no dharma—due to skillful wisdom—that is unseen, unproven, or uncomprehended, except for the profound wisdom of the Tathāgata (Buddha), this is called the completion of a Bodhisattva's Prajñā power.』
『Good man! What is the completion of a Bodhisattva's power of retinue? In a Bodhisattva's retinue, there are no people who have broken precepts, no people with wrong views, no people without dignified conduct, and no people who make a living through improper means. Why? The Bodhisattva's retinue always...
資生共相分張，具足自利、利他義故，是名菩薩眷屬力具足。
「善男子！云何菩薩神通力具足？菩薩摩訶薩于諸世間神通之力，及諸聲聞、緣覺境界，悉皆超越。何以故？菩薩神通力最勝故。若閻浮提內一毛中而安立之亦無損減；如是，四洲若干世界、若三千大千世界、若如恒河沙數世界，內於一鄰虛塵中而安立之，亦無增減；若二、若三、若四、若五、若六、若七、若八、若九、若十恒河沙、若可說不可說恒河沙數世界，內于鄰虛塵中，亦無增減；是等世界亦無妨礙、是中眾生亦無逼迮，是名菩薩神通力具足。
「善男子！云何菩薩自在力具足？菩薩摩訶薩變此三千大千世界化作七寶盈滿其中，自在力故事無不遂，乃至不可說不可說世界七寶盈滿，其中皆悉自在，是名菩薩自在力具足。
「善男子！云何菩薩陀羅尼力具足？菩薩于諸不可說不可說諸佛剎土，絓是諸佛所說之法——種種文字、種種章句、種種意趣——於一◎剎那、一羅婆、一牟休羅，菩薩一聞悉能受持、通達、解說，是名菩薩陀羅尼力具足。
「云何菩薩不可擾動鎮力具足？菩薩摩訶薩所鎮之處，于諸人、天、眾生聚中，無一眾生能擾動者，唯除如來、應供、正遍知，是名菩薩不擾動鎮力具足。
「云何菩薩超越無
【現代漢語翻譯】 現代漢語譯本 資生之物共同分攤，具備了自利和利他的意義，這叫做菩薩眷屬力具足。
『善男子！什麼是菩薩神通力具足？菩薩摩訶薩在各個世間所擁有的神通之力，超越了所有聲聞、緣覺的境界。為什麼呢？因為菩薩的神通力最為殊勝。如果將整個閻浮提（Jambudvipa，指我們所居住的這個世界）安放在一根毛髮之中，也不會有任何損減；同樣，無論是四大洲的若干世界，還是三千大千世界，乃至如恒河沙數般的世界，都安放在一個鄰虛塵（一種極小的微塵）之中，也不會有任何增減；無論是兩個、三個、四個、五個、六個、七個、八個、九個、十個恒河沙數，還是可說不可說的恒河沙數的世界，安放在一個鄰虛塵之中，也不會有任何增減；這些世界之間也不會互相妨礙，其中的眾生也不會感到擁擠，這叫做菩薩神通力具足。』
『善男子！什麼是菩薩自在力具足？菩薩摩訶薩可以將這三千大千世界變化成充滿七寶的世界，因為自在力的緣故，任何事情都能如願以償，乃至將不可說不可說的世界都充滿七寶，在其中都能夠完全自在，這叫做菩薩自在力具足。』
『善男子！什麼是菩薩陀羅尼力具足？菩薩在不可說不可說的諸佛剎土中，所有諸佛所說的法——各種文字、各種章句、各種意趣——在一個剎那（ksana，極短的時間單位）、一個羅婆（lava，時間單位）、一個牟休羅（muhurta，時間單位）的時間內，菩薩一聽就能全部接受、領悟、理解和解說，這叫做菩薩陀羅尼力具足。』
『什麼是菩薩不可擾動鎮力具足？菩薩摩訶薩所鎮伏之處，在所有的人、天、眾生聚集的地方，沒有一個眾生能夠擾動他，只有如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一）可以，這叫做菩薩不擾動鎮力具足。』
『什麼是菩薩超越無
【English Translation】 English version Sharing resources and possessions embodies both self-benefit and the benefit of others; this is called the perfection of the power of a Bodhisattva's retinue.
『Good man! What is the perfection of a Bodhisattva's supernatural power? The supernatural power of a Bodhisattva-Mahasattva in all the worlds surpasses the realms of all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Why? Because the Bodhisattva's supernatural power is the most supreme. If the entire Jambudvipa (the world we inhabit) were placed within a single hair, there would be no loss or diminution; likewise, whether it be several worlds of the four continents, or a three-thousand great thousand world system, or worlds as numerous as the sands of the Ganges River, if they were placed within a single atom of space, there would be no increase or decrease; whether it be two, three, four, five, six, seven, eight, nine, or ten Ganges River sands, or inexpressible inexpressible Ganges River sands of worlds, placed within an atom of space, there would be no increase or decrease; these worlds would not obstruct each other, and the beings within them would not feel crowded; this is called the perfection of a Bodhisattva's supernatural power.』
『Good man! What is the perfection of a Bodhisattva's power of sovereignty? A Bodhisattva-Mahasattva can transform this three-thousand great thousand world system into one filled with the seven treasures; because of the power of sovereignty, nothing is impossible, even to filling inexpressible inexpressible worlds with the seven treasures, in which all are completely free and at ease; this is called the perfection of a Bodhisattva's power of sovereignty.』
『Good man! What is the perfection of a Bodhisattva's Dharani power? In inexpressible inexpressible Buddha-lands, all the Dharma spoken by all the Buddhas—various words, various phrases, various meanings—in a ksana (an extremely short unit of time), a lava (unit of time), a muhurta (unit of time), the Bodhisattva can hear it once and be able to receive, uphold, understand, and explain it all; this is called the perfection of a Bodhisattva's Dharani power.』
『What is the perfection of a Bodhisattva's immovable power of subduing? In the place subdued by a Bodhisattva-Mahasattva, among all the gatherings of humans, devas, and beings, there is not a single being who can disturb him, except for the Tathagata (One of the titles of the Buddha), Arhat (One of the titles of the Buddha), Samyaksambuddha (One of the titles of the Buddha); this is called the perfection of a Bodhisattva's immovable power of subduing.』
『What is the Bodhisattva's transcendence of non-
智力具足？菩薩於一切智皆悉超越，一切眾生尚不能及，何況能過？唯除如來善解方便，是名菩薩超越無智力具足。
「善男子！菩薩摩訶薩具足十法，力波羅蜜滿足。
「善男子！菩薩摩訶薩具足十法，智波羅蜜滿足。
「何者為十？一者、人無我智具足，二者、法無我智具足，三者、無分限智具足，四者、三昧境智具足，五者、鎮智具足，六者、不破壞智具足，七者、觀眾生行智具足，八者、無功用智具足，九者、一切法相智具足，十者、出世間智具足。
「善男子！云何菩薩人無我智具足？菩薩摩訶薩觀見諸陰生時、滅時：『是陰生時，無真實生，不動、不作，皆是虛妄。』而觀見之：『是陰滅時，不見敗壞。』復作是念：『是陰無我、無人、無眾生、無壽者、養育士夫，有諸癡頑、嬰兒、凡夫，深著我見而作是解：「是陰非我，我中無陰。」於五陰中深生執著。決言有體，故不通達真實法性；以不通達真實道理，是故流轉于生死中，猶若火輪無有休息。』菩薩於是真實法性究竟通達，無復有餘，是名菩薩人無我智具足。
「善男子！云何菩薩法無我智具足？菩薩摩訶薩于損減謗如實而知、于增上謗如實亦知，而作是念：『于假名法而為安立分別諸名，雖作分別，所可分別一切
【現代漢語翻譯】 現代漢語譯本 智力圓滿嗎？菩薩對於一切智慧都完全超越，一切眾生尚且不能達到，更何況超過呢？只有如來善於瞭解方便法門，這叫做菩薩超越無智力而達到圓滿。
『善男子！菩薩摩訶薩具足十種法，力波羅蜜（力量到達彼岸）才能圓滿。
『善男子！菩薩摩訶薩具足十種法，智波羅蜜（智慧到達彼岸）才能圓滿。
『哪十種呢？一者、人無我智具足，二者、法無我智具足，三者、無分限智具足，四者、三昧境智具足，五者、鎮智具足，六者、不破壞智具足，七者、觀眾生行智具足，八者、無功用智具足，九者、一切法相智具足，十者、出世間智具足。
『善男子！菩薩如何做到人無我智具足呢？菩薩摩訶薩觀察諸陰（五蘊，色、受、想、行、識）生起時、滅去時：『這陰生起時，沒有真實的生起，不移動、不造作，都是虛妄的。』這樣觀察：『這陰滅去時，不見敗壞。』又這樣想：『這陰無我、無人、無眾生、無壽者、養育士夫，有那些愚癡頑固、嬰兒、凡夫，深深執著於我見而這樣理解：「這陰不是我，我中沒有陰。」對於五陰深深地產生執著。斷然認為有實體，所以不能通達真實的法性；因為不能通達真實的道理，所以流轉于生死之中，就像火輪一樣沒有休息。』菩薩對於這真實的法性究竟通達，沒有剩餘，這叫做菩薩人無我智具足。
『善男子！菩薩如何做到法無我智具足呢？菩薩摩訶薩對於損減謗（誹謗減損）如實地知曉、對於增上謗（誹謗增益）也如實地知曉，並且這樣想：『對於假名法而安立分別各種名稱，雖然作了分別，所能分別的一切
【English Translation】 English version Is the power of wisdom complete? The Bodhisattva completely transcends all wisdom, and all sentient beings cannot even reach it, let alone surpass it. Only the Tathagata is skilled in understanding expedient means, and this is called the Bodhisattva surpassing the power of ignorance and achieving completeness.
'Good man! The Bodhisattva Mahasattva is complete with ten dharmas, and the Paramita (perfection) of power is fulfilled.'
'Good man! The Bodhisattva Mahasattva is complete with ten dharmas, and the Paramita (perfection) of wisdom is fulfilled.'
'What are the ten? First, the wisdom of no-self in persons is complete; second, the wisdom of no-self in dharmas is complete; third, the wisdom of no limitations is complete; fourth, the wisdom of Samadhi (meditative absorption) realms is complete; fifth, the wisdom of subduing is complete; sixth, the wisdom of non-destruction is complete; seventh, the wisdom of observing sentient beings' actions is complete; eighth, the wisdom of no effort is complete; ninth, the wisdom of all dharma characteristics is complete; tenth, the wisdom of transcendence is complete.'
'Good man! How does the Bodhisattva complete the wisdom of no-self in persons? The Bodhisattva Mahasattva observes the arising and ceasing of the Skandhas (aggregates, i.e., form, feeling, perception, mental formations, and consciousness): 'When these Skandhas arise, there is no real arising, no movement, no creation, all are illusory.' And observes: 'When these Skandhas cease, no destruction is seen.' And further thinks: 'These Skandhas are without self, without person, without sentient being, without life-span, without a nurturing individual. There are foolish, stubborn, infantile, and ordinary beings who are deeply attached to the view of self and understand it as: "These Skandhas are not me, and there are no Skandhas in me." They deeply cling to the five Skandhas. They resolutely assert that there is a substance, therefore they do not penetrate the true nature of reality; because they do not penetrate the true principle, they transmigrate in Samsara (cycle of birth and death), like a fire wheel without rest.' The Bodhisattva ultimately penetrates this true nature of reality, without any remainder, this is called the Bodhisattva's completion of the wisdom of no-self in persons.'
'Good man! How does the Bodhisattva complete the wisdom of no-self in dharmas? The Bodhisattva Mahasattva knows the slander of diminution (defamation by diminishing) as it truly is, and also knows the slander of augmentation (defamation by exaggerating) as it truly is, and thinks: 'For nominal dharmas, names are established and differentiated, although distinctions are made, all that can be distinguished'
諸法本無自性，是等文句能分別者亦無自性，是法體性不如分別，名字分別不當其體。所以者何？一切諸法但有名相，唯假名說，於是法中不應執著。是假名法非為究竟、一向非有，但此諸法依因他緣，藉他緣合而便得生、因緣散故其亦隨滅。』如是等法菩薩摩訶薩如實而知，是名◎法無我智具足。
「善男子！云何菩薩無分限智具足？菩薩不於一剎那中而生於智、第二剎那而不生也。何以故？菩薩摩訶薩於一切剎那之中智慧悉生，無邊無礙、無有分限，是名菩薩無分限智具足。
「善男子！云何菩薩三昧境界智具足？菩薩摩訶薩悉知一切聲聞三昧、悉知一切緣覺三昧、悉知一切菩薩三昧、一切如來三昧皆悉知之，於是三昧聲聞行處菩薩悉知、於是三昧緣覺行處菩薩亦知、於是三昧菩薩行處菩薩亦知、於是三昧如來所行是佛三昧菩薩亦知，復有果報所可成就、自得智者皆悉知之，是名菩薩三昧境界智具足。
「善男子！云何菩薩鎮智具足？菩薩若於聲聞所鎮、若辟支佛所鎮、若菩薩所鎮，菩薩尚不知，何況一切諸眾生等？是名菩薩鎮智具足。
「善男子！云何菩薩不可破壞智具足？菩薩摩訶薩一切智慧不可破壞，若諸外道、若諸魔兵、若諸聲聞、若諸緣覺悉不能破，是名菩薩不可破壞智具足
【現代漢語翻譯】 現代漢語譯本 『一切諸法的本質本無自性，像『是』、『等』這樣的詞句，如果有人去分別它們，這些詞句本身也沒有自性。這些法的真實體性並非如分別那樣，用名字去分別並不能準確表達其真實體性。為什麼這麼說呢？因為一切諸法都只是有名相，只是假借名字來說明，對於這些法不應該執著。這些假借名字的法並非究竟的真實存在，也不是完全沒有，而是這些法依賴於其他的因緣，憑藉其他因緣的聚合才能產生，因緣離散了，它也就隨之消滅。』像這樣的法，菩薩摩訶薩如實地瞭解，這就叫做圓滿具足『法無我智』。
『善男子！什麼是菩薩圓滿具足『無分限智』呢？菩薩不會在一個剎那生起智慧，而在第二個剎那就不生起智慧。為什麼呢？因為菩薩摩訶薩在每一個剎那之中都生起智慧，無邊無礙，沒有限制，這就叫做菩薩圓滿具足『無分限智』。
『善男子！什麼是菩薩圓滿具足『三昧境界智』呢？菩薩摩訶薩完全瞭解一切聲聞（Śrāvaka）的三昧（Samādhi，禪定）、完全瞭解一切緣覺（Pratyekabuddha）的三昧、完全瞭解一切菩薩（Bodhisattva）的三昧、一切如來（Tathāgata，佛）的三昧，並且完全瞭解在這些三昧中，聲聞的行處，菩薩也瞭解；在這些三昧中，緣覺的行處，菩薩也瞭解；在這些三昧中，菩薩的行處，菩薩也瞭解；在這些三昧中，如來所行的佛的三昧，菩薩也瞭解。菩薩還了解這些三昧所能成就的果報，以及通過自身證悟所獲得的智慧，這就叫做菩薩圓滿具足『三昧境界智』。
『善男子！什麼是菩薩圓滿具足『鎮智』呢？菩薩如果被聲聞所鎮伏、被辟支佛（Pratyekabuddha）所鎮伏、被菩薩所鎮伏，那菩薩尚且不知道，更何況是一切眾生呢？這就叫做菩薩圓滿具足『鎮智』。
『善男子！什麼是菩薩圓滿具足『不可破壞智』呢？菩薩摩訶薩的一切智慧是不可破壞的，無論是外道、魔兵、聲聞還是緣覺，都不能破壞它，這就叫做菩薩圓滿具足『不可破壞智』。
【English Translation】 English version 『All dharmas (phenomena) are without inherent nature, and even the sentences like 『is,』 『etc.,』 which can differentiate them, are also without inherent nature. The true nature of these dharmas is not as the differentiations suggest; using names to differentiate does not accurately express their true nature. Why is this so? Because all dharmas are merely names and forms, only nominally spoken of, and one should not be attached to these dharmas. These nominally designated dharmas are not ultimately real, nor are they entirely non-existent, but rather these dharmas rely on other causes and conditions, and they arise through the combination of other causes and conditions; when the causes and conditions disperse, they also cease to exist.』 Such dharmas as these, a Bodhisattva-Mahasattva (great being) truly understands, and this is called the complete possession of 『wisdom of no-self of dharmas.』
『Good man! What is it that a Bodhisattva completely possesses 『unlimited wisdom』? A Bodhisattva does not generate wisdom in one instant and then not generate it in the next instant. Why is this? Because a Bodhisattva-Mahasattva generates wisdom in every instant, without limit or obstruction, and without boundaries. This is called the complete possession of 『unlimited wisdom』 by a Bodhisattva.
『Good man! What is it that a Bodhisattva completely possesses 『wisdom of the realm of samadhi (meditative absorption)』? A Bodhisattva-Mahasattva fully knows all the samadhis of the Śrāvakas (hearers), fully knows all the samadhis of the Pratyekabuddhas (solitary realizers), fully knows all the samadhis of the Bodhisattvas, and fully knows all the samadhis of the Tathāgatas (Buddhas). In these samadhis, the Bodhisattva knows the realm of practice of the Śrāvakas; in these samadhis, the Bodhisattva also knows the realm of practice of the Pratyekabuddhas; in these samadhis, the Bodhisattva also knows the realm of practice of the Bodhisattvas; in these samadhis, the Bodhisattva also knows the Buddha's samadhi, which is the realm of practice of the Tathāgata. Furthermore, the Bodhisattva knows the fruits that can be achieved and the wisdom attained through self-realization. This is called the complete possession of 『wisdom of the realm of samadhi』 by a Bodhisattva.
『Good man! What is it that a Bodhisattva completely possesses 『subduing wisdom』? If a Bodhisattva were to be subdued by a Śrāvaka, subdued by a Pratyekabuddha, or subdued by a Bodhisattva, the Bodhisattva would not even know it, let alone all other sentient beings. This is called the complete possession of 『subduing wisdom』 by a Bodhisattva.
『Good man! What is it that a Bodhisattva completely possesses 『indestructible wisdom』? All the wisdom of a Bodhisattva-Mahasattva is indestructible; neither heretics, nor demonic armies, nor Śrāvakas, nor Pratyekabuddhas can destroy it. This is called the complete possession of 『indestructible wisdom』 by a Bodhisattva.』
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「善男子！云何菩薩觀眾生行智具足？菩薩摩訶薩以清凈智，皎潔明白觀眾生界，是中而見有諸眾生已發菩提心、有諸眾生未發菩提心、有諸眾生已修菩提行、有諸眾生未修菩提行、有住初地乃至十地有成等覺、成等覺已正轉法輪、佛事已訖而般涅槃、有諸眾生以聲聞乘而般涅槃、有緣覺乘而般涅槃、有諸眾生生於天上、有諸眾生生於三途，菩薩悉皆了了得見，是名菩薩觀眾生行智具足。
「善男子！云何菩薩無功用智具足？菩薩摩訶薩若行、若立、若坐、若臥、若出、若入，不加功用是智恒生。猶若有人正眠熟時喘息恒生，菩薩智生亦復如是。如是智慧無處不遍，是名菩薩無功用智具足。
「善男子！云何菩薩了一切法相智具足？菩薩摩訶薩於一切法——若通相、若別相、若無量相——皆悉知之，若如幻相、若虛妄相菩薩悉知，是名菩薩了一切法相智具足。
「善男子！云何菩薩出世間智具足？菩薩摩訶薩以無流智得具足故，超越一切世間人天，是名菩薩出世間智具足。
「善男子！菩薩摩訶薩具足十法，智波羅蜜具足。」
大乘寶云經卷第二 大正藏第 16 冊 No. 0659 大乘寶云經
大乘寶云經卷第三
梁扶南三藏曼陀羅仙共僧伽婆羅等
【現代漢語翻譯】 現代漢語譯本 『善男子！什麼是菩薩觀眾生行智具足？菩薩摩訶薩以清凈的智慧，明澈地觀察眾生界，從中看到有些眾生已經發了菩提心（bodhicitta，覺悟之心），有些眾生尚未發菩提心，有些眾生已經修習菩提行（bodhipath，覺悟之道），有些眾生尚未修習菩提行，有些安住于初地（prthivi，歡喜地）乃至十地（dasabhumi，法雲地），有些成就等覺（samyaksambuddha，正等正覺），成就等覺后正在轉法輪（dharmacakra，佛法之輪），佛事已經完畢而入般涅槃（parinirvana，完全寂滅），有些眾生以聲聞乘（sravakayana，聽聞佛法之乘）而入般涅槃，有些以緣覺乘（pratyekabuddhayana，獨自覺悟之乘）而入般涅槃，有些眾生生於天上（devaloka，天界），有些眾生生於三途（tri-apaya，地獄、餓鬼、畜生），菩薩完全清楚地看見這一切，這叫做菩薩觀眾生行智具足。』 『善男子！什麼是菩薩無功用智具足？菩薩摩訶薩無論是行走、站立、坐著、躺臥、外出、進入，不需額外努力，這種智慧自然而生。就像有人正在熟睡時，呼吸自然而生，菩薩的智慧生起也是這樣。這樣的智慧無處不在，這叫做菩薩無功用智具足。』 『善男子！什麼是菩薩了一切法相智具足？菩薩摩訶薩對於一切法——無論是共相（samanya-laksana，普遍特徵）、別相（visesa-laksana，特殊特徵）、還是無量相（apramana-laksana，不可計量的特徵）——全都知曉，無論是如幻相（maya，虛幻的現象）、還是虛妄相（mithya，虛假的現象），菩薩全都知曉，這叫做菩薩了一切法相智具足。』 『善男子！什麼是菩薩出世間智具足？菩薩摩訶薩以無漏智（anasrava-jnana，沒有煩惱的智慧）得以具足，超越一切世間的人天（deva-manusya，天人和人類），這叫做菩薩出世間智具足。』 『善男子！菩薩摩訶薩具足這十種法，智波羅蜜（jnana-paramita，智慧到彼岸）就具足了。』 《大乘寶云經》卷第二 大正藏第 16 冊 No. 0659 《大乘寶云經》 《大乘寶云經》卷第三 梁扶南三藏曼陀羅仙（Mandarasena）共僧伽婆羅（Sanghavarman）等
【English Translation】 English version 『Good man! What is it that a Bodhisattva (bodhi-sattva, a being striving for enlightenment) is complete in the wisdom of observing the conduct of sentient beings? A Bodhisattva-Mahasattva (bodhi-sattva-maha-sattva, a great being striving for enlightenment) observes the realm of sentient beings with pure wisdom, clearly and brightly. Within it, he sees that some sentient beings have already generated the Bodhicitta (bodhi-citta, the mind of enlightenment), some sentient beings have not yet generated the Bodhicitta, some sentient beings have already cultivated the Bodhipath (bodhi-path, the path to enlightenment), some sentient beings have not yet cultivated the Bodhipath, some abide in the first Bhumi (prthivi, the ground of joy) up to the tenth Bhumi (dasabhumi, the cloud of dharma), some have attained Samyaksambuddha (samyak-sambuddha, perfect enlightenment), having attained Samyaksambuddha, they are rightly turning the Dharmacakra (dharma-cakra, the wheel of dharma), their Buddha-deeds are completed and they enter Parinirvana (pari-nirvana, complete nirvana), some sentient beings enter Parinirvana by the Sravakayana (sravaka-yana, the vehicle of hearers), some by the Pratyekabuddhayana (pratyeka-buddha-yana, the vehicle of solitary realizers), some sentient beings are born in the heavens (devaloka, the realm of gods), some sentient beings are born in the three evil destinies (tri-apaya, hell, hungry ghosts, and animals). The Bodhisattva sees all of this clearly. This is called the Bodhisattva being complete in the wisdom of observing the conduct of sentient beings.』 『Good man! What is it that a Bodhisattva is complete in effortless wisdom? Whether a Bodhisattva-Mahasattva is walking, standing, sitting, or lying down, going out or coming in, without adding effort, this wisdom constantly arises. Just as when someone is sound asleep, breathing constantly arises, the arising of the Bodhisattva's wisdom is also like this. Such wisdom pervades everywhere. This is called the Bodhisattva being complete in effortless wisdom.』 『Good man! What is it that a Bodhisattva is complete in the wisdom of understanding the characteristics of all dharmas? The Bodhisattva-Mahasattva knows all dharmas—whether common characteristics (samanya-laksana, general characteristics), distinct characteristics (visesa-laksana, specific characteristics), or immeasurable characteristics (apramana-laksana, immeasurable characteristics). Whether they are like illusions (maya, illusory phenomena) or false appearances (mithya, false appearances), the Bodhisattva knows them all. This is called the Bodhisattva being complete in the wisdom of understanding the characteristics of all dharmas.』 『Good man! What is it that a Bodhisattva is complete in transcendental wisdom? The Bodhisattva-Mahasattva, being complete in non-outflow wisdom (anasrava-jnana, wisdom without outflows), transcends all worldly humans and gods (deva-manusya, gods and humans). This is called the Bodhisattva being complete in transcendental wisdom.』 『Good man! When a Bodhisattva-Mahasattva is complete in these ten dharmas, the Jnana-paramita (jnana-paramita, perfection of wisdom) is complete.』 Mahayana Cloud of Jewels Sutra, Volume 2 Taisho Tripitaka Volume 16, No. 0659, Mahayana Cloud of Jewels Sutra Mahayana Cloud of Jewels Sutra, Volume 3 Translated by Tripitaka Master Mandarasena (Mandarasena) of Liang Funan, together with Sanghavarman (Sanghavarman) and others
譯
平等品第三
佛告降伏一切障礙菩薩摩訶薩言：「善男子！菩薩具有十法，與地平等。何等為十？一者、廣大無量，二者、養育眾生，三者、有恩、無恩無有異想，四者、能受大法雲雨，五者、一切眾生所依止處，六者、種善根處，七者、為珍寶器，八者、為妙藥器，九者、不可傾動，十者、無所怖畏。
「善男子！云何菩薩廣大無量？猶若大地，遍於十方，廣大無量；菩薩亦爾，遍一切處，廣大無量，福德、智慧具雙行故，是名菩薩廣大無量。
「云何菩薩養育一切眾生？善男子！譬如大地，一切眾生因之存立，種種資生隨意得用；菩薩亦爾，長養眾生，種于施、戒、忍辱、精進、禪定、慧等一切菩薩清凈行法，及余無量資生什物皆悉利益，是名菩薩養育一切眾生。
「云何菩薩有恩、無恩無有異想？善男子！譬如大地，若被損辱亦不生瞋、若有供養亦不生喜，是中不作二想；菩薩亦爾，損惱不瞋、利益不喜，于彼眾生不生憎愛、不望反報，是名菩薩有恩無恩皆悉平等。
「云何菩薩能受一切大法雲雨？善男子！譬如大地，受諸洪雨及餘一切諸大水聚，悉堪容受；菩薩亦爾，如來所雨大法雲雨悉皆容受，是名菩薩能受大法雲雨。
「云何菩薩一切眾生所依止處？善
【現代漢語翻譯】 現代漢語譯本 平等品第三
佛告訴降伏一切障礙菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）說：『善男子！菩薩具有十種特質，與大地平等。是哪十種呢？第一，廣大無量；第二，養育眾生；第三，對於有恩的和沒有恩的人沒有區別對待；第四，能夠承受大法雲雨；第五，是一切眾生所依靠的地方；第六，是種植善根的地方；第七，是珍寶的容器；第八，是妙藥的容器；第九，不可動搖；第十，無所畏懼。』
『善男子！菩薩如何做到廣大無量呢？就像大地一樣，遍佈十方，廣大無量；菩薩也是這樣，遍佈一切處，廣大無量，因為福德和智慧同時修行，這叫做菩薩廣大無量。』
『菩薩如何養育一切眾生呢？善男子！譬如大地，一切眾生依靠它而生存，各種生活所需的物資隨意取用；菩薩也是這樣，長養眾生，種植佈施（Dāna）、持戒（Śīla）、忍辱（Kṣānti）、精進（Vīrya）、禪定（Dhyāna）、智慧（Prajñā）等一切菩薩清凈的修行方法，以及其他無量資生物品，都用來利益眾生，這叫做菩薩養育一切眾生。』
『菩薩如何做到對於有恩的和沒有恩的人沒有區別對待呢？善男子！譬如大地，如果被損害侮辱也不會生氣，如果有供養也不會高興，心中不產生兩種不同的想法；菩薩也是這樣，受到損害惱怒不生氣，得到利益不歡喜，對於那些眾生不產生憎恨和喜愛，不期望回報，這叫做菩薩對於有恩的和沒有恩的人都平等對待。』
『菩薩如何能夠承受一切大法雲雨呢？善男子！譬如大地，承受各種洪水以及其他一切巨大的水流，都能夠容納；菩薩也是這樣，如來（Tathāgata）所降下的大法雲雨全部都能容受，這叫做菩薩能夠承受大法雲雨。』
『菩薩如何成為一切眾生所依靠的地方呢？善男子！』
【English Translation】 English version Chapter 3: Equality
The Buddha told Subduing All Obstacles Bodhisattva Mahasattva (Great Bodhisattva) : 'Good man! A Bodhisattva possesses ten qualities, being equal to the earth. What are the ten? First, vast and boundless; second, nurturing all beings; third, having no different thoughts towards those who are kind and those who are unkind; fourth, being able to receive the great Dharma cloud and rain; fifth, being a place of reliance for all beings; sixth, being a place for planting good roots; seventh, being a vessel for treasures; eighth, being a vessel for wonderful medicine; ninth, being unshakeable; tenth, being without fear.'
'Good man! How is a Bodhisattva vast and boundless? Just like the earth, pervading the ten directions, vast and boundless; a Bodhisattva is also like this, pervading all places, vast and boundless, because of cultivating both merit and wisdom simultaneously, this is called a Bodhisattva being vast and boundless.'
'How does a Bodhisattva nurture all beings? Good man! For example, the earth, all beings rely on it to exist, and various necessities of life are freely available for use; a Bodhisattva is also like this, nurturing beings, planting all the pure practices of a Bodhisattva such as giving (Dāna), morality (Śīla), patience (Kṣānti), diligence (Vīrya), meditation (Dhyāna), wisdom (Prajñā), and other immeasurable necessities of life, all used to benefit beings, this is called a Bodhisattva nurturing all beings.'
'How does a Bodhisattva have no different thoughts towards those who are kind and those who are unkind? Good man! For example, the earth, if it is harmed or insulted, it does not become angry, and if it is offered to, it does not become happy, not creating two different thoughts in its mind; a Bodhisattva is also like this, not becoming angry when harmed or annoyed, not rejoicing when benefited, not generating hatred or love towards those beings, not expecting reciprocation, this is called a Bodhisattva treating those who are kind and those who are unkind equally.'
'How is a Bodhisattva able to receive all the great Dharma cloud and rain? Good man! For example, the earth, receiving all floods and other great water accumulations, is able to contain them all; a Bodhisattva is also like this, able to receive all the great Dharma cloud and rain poured down by the Tathāgata (Thus Come One), this is called a Bodhisattva being able to receive the great Dharma cloud and rain.'
'How is a Bodhisattva a place of reliance for all beings? Good man!'
男子！譬如大地，一切眾生——若出、若入——依于大地；菩薩亦爾，一切眾生行於六趣及涅槃道而為依止。如是，菩薩一切眾生所依止處。
「云何菩薩種善根處？善男子！譬如大地，一切種子因之生長；菩薩亦爾，一切眾生諸善種子，依因菩薩而得增長，是名菩薩種諸善法種子之處。
「云何菩薩為珍寶器？善男子！譬如大地為珍寶器，依因於地，無量珍寶皆悉出現；菩薩亦爾，種種功德、光明珍玩，依因菩薩而得出現，是名菩薩為珍寶器。
「云何菩薩為妙藥器？善男子！譬如大地出諸妙藥，能治一切眾生病苦；菩薩亦爾，一切法藥因之出現，能滅一切世間種種煩惱重病，是名菩薩能為藥器。
「云何菩薩不可傾動？善男子！譬如大地，一切苦具不能侵擾，時節寒暑、蚊、蟻、毒蟲觸之不動；菩薩亦爾，不可擾惱，眾生所起一切內外種種苦具悉不能擾，是名菩薩不可傾動。
「云何菩薩無有怖畏？善男子！譬如大地，一切龍王及諸象王、師子王等所出音聲，聞不怖畏；菩薩亦爾，聞諸魔聲及外道聲，不恐、不怖、不怯、不畏，是名菩薩無有怖畏。
「善男子！菩薩摩訶薩具是十法，與地平等。
「善男子！菩薩摩訶薩具足十法，與水平等。何者為十？一者、福德漸
【現代漢語翻譯】 現代漢語譯本 『善男子！譬如大地，一切眾生——若出、若入——依于大地；菩薩亦爾，一切眾生行於六趣（地獄、餓鬼、畜生、阿修羅、人、天）及涅槃道而為依止。如是，菩薩是一切眾生所依止之處。』
『云何菩薩種善根處？善男子！譬如大地，一切種子因之生長；菩薩亦爾，一切眾生諸善種子，依因菩薩而得增長，是名菩薩種諸善法種子之處。』
『云何菩薩為珍寶器？善男子！譬如大地為珍寶器，依因於地，無量珍寶皆悉出現；菩薩亦爾，種種功德、光明珍玩，依因菩薩而得出現，是名菩薩為珍寶器。』
『云何菩薩為妙藥器？善男子！譬如大地出諸妙藥，能治一切眾生病苦；菩薩亦爾，一切法藥因之出現，能滅一切世間種種煩惱重病，是名菩薩能為藥器。』
『云何菩薩不可傾動？善男子！譬如大地，一切苦具不能侵擾，時節寒暑、蚊、蟻、毒蟲觸之不動；菩薩亦爾，不可擾惱，眾生所起一切內外種種苦具悉不能擾，是名菩薩不可傾動。』
『云何菩薩無有怖畏？善男子！譬如大地，一切龍王及諸象王、師子王等所出音聲，聞不怖畏；菩薩亦爾，聞諸魔聲及外道聲，不恐、不怖、不怯、不畏，是名菩薩無有怖畏。』
『善男子！菩薩摩訶薩（偉大的菩薩）具是十法，與地平等。』
『善男子！菩薩摩訶薩具足十法，與水平等。何者為十？一者、福德漸
【English Translation】 English version 『Good man! Just as the earth is the support for all living beings—whether they emerge from it or enter into it—so too, the Bodhisattva is the support for all living beings who walk the paths of the six realms (hell, hungry ghosts, animals, asuras, humans, and gods) and the path to Nirvana. Thus, the Bodhisattva is the place of reliance for all living beings.』
『How is the Bodhisattva a place for planting roots of goodness? Good man! Just as the earth causes all seeds to grow, so too, all the seeds of goodness in living beings grow because of the Bodhisattva. This is called the Bodhisattva being the place for planting seeds of all good dharmas.』
『How is the Bodhisattva a vessel of precious jewels? Good man! Just as the earth is a vessel of precious jewels, and countless treasures appear because of the earth, so too, various merits, radiant jewels, and precious objects appear because of the Bodhisattva. This is called the Bodhisattva being a vessel of precious jewels.』
『How is the Bodhisattva a vessel of wonderful medicine? Good man! Just as the earth produces wonderful medicines that can cure all the illnesses and sufferings of living beings, so too, all the medicines of the Dharma appear because of the Bodhisattva, and they can extinguish all the heavy illnesses of various afflictions in the world. This is called the Bodhisattva being able to be a vessel of medicine.』
『How is the Bodhisattva unshakeable? Good man! Just as the earth cannot be disturbed by any instruments of suffering, and is unmoved by seasonal cold and heat, mosquitoes, ants, and poisonous insects, so too, the Bodhisattva cannot be disturbed. All kinds of internal and external instruments of suffering that arise from living beings cannot disturb the Bodhisattva. This is called the Bodhisattva being unshakeable.』
『How is the Bodhisattva without fear? Good man! Just as the earth is not afraid when it hears the sounds of all the dragon kings, elephant kings, and lion kings, so too, the Bodhisattva, upon hearing the voices of demons and the voices of external paths, is not afraid, terrified, intimidated, or fearful. This is called the Bodhisattva being without fear.』
『Good man! The Bodhisattva Mahasattva (Great Bodhisattva) possesses these ten qualities and is equal to the earth.』
『Good man! The Bodhisattva Mahasattva possesses ten qualities and is equal to water. What are the ten? First, the gradual accumulation of merit』
深，二者、生白凈法，三者、歡喜咨嗟潤澤，四者、漬爛一切煩惱根栽，五者、清凈無濁，六者、滅煩惱熱，七者、除諸渴愛，八者、甚深難冒，九者、能漂好醜，十者、凈煩惱塵。
「善男子！云何菩薩摩訶薩福德漸深？善男子！譬如諸水，次第流注，漸入深處；菩薩亦爾，流注善法，漸漸向深，是名菩薩福德漸深。
「云何菩薩生白凈法？善男子！譬如水聚能生一切草木、叢林、種種妙藥；菩薩亦爾，以三昧故，生長一切助菩提法，已生長者重複增廣，乃至成於一切種智樹木叢林，于佛剎土令生法果活立眾生，是名菩薩生長善法。
「云何菩薩歡喜咨嗟潤澤？善男子！譬如清水，自性潤澤，復潤余物；菩薩亦爾，自性歡喜、咨嗟、潤澤，復潤於他。言歡喜者，是出世法；言咨嗟者，依佛、法、僧；言潤澤者，是心清凈。是名菩薩歡喜咨嗟潤澤。
「云何菩薩漬爛煩惱根栽？善男子！譬如清水，若草、若木、若根、若葉皆能漬爛；菩薩亦爾，因修三昧，一切煩惱根栽相續而漬爛之，乃至名相亦皆滅盡、不知所在，煩惱、臭穢習氣亦盡，是名菩薩漬爛一切煩惱根栽。
「云何菩薩清凈無濁？善男子！譬如凈水，體性清凈，無有垢穢；菩薩亦爾，自性清凈，無垢、無穢。言清凈者，一切
【現代漢語翻譯】 現代漢語譯本： 甚深，指的是二者（指智慧和慈悲）能生出白凈之法，三者能令人歡喜讚歎並得到滋潤，四者能浸泡腐爛一切煩惱的根源，五者是清凈沒有污濁，六者能滅除煩惱的熱惱，七者能去除各種渴愛，八者是極其深奧難以觸及，九者能洗滌好與丑，十者能凈化煩惱的塵垢。
『善男子！什麼是菩薩摩訶薩的福德逐漸加深？善男子！譬如各種水流，依次流淌注入，逐漸進入深處；菩薩也是這樣，流注各種善法，漸漸向深處發展，這叫做菩薩的福德逐漸加深。』
『什麼是菩薩生出白凈之法？善男子！譬如水聚集起來能生長一切草木、叢林、各種美妙的藥物；菩薩也是這樣，因為修習三昧的緣故，生長一切輔助菩提之法，已經生長的就重複增廣，乃至成就一切種智的樹木叢林，在佛的剎土中令眾生生出法的果實，使眾生能夠活下去，這叫做菩薩生長善法。』
『什麼是菩薩歡喜讚歎並得到滋潤？善男子！譬如清水，其自性是潤澤的，又能滋潤其他事物；菩薩也是這樣，其自性是歡喜、讚歎、潤澤的，又能滋潤他人。所說的歡喜，是出世間的法；所說的讚歎，是依靠佛、法、僧；所說的潤澤，是內心清凈。這叫做菩薩歡喜讚歎並得到滋潤。』
『什麼是菩薩浸泡腐爛煩惱的根源？善男子！譬如清水，無論是草、是木、是根、是葉都能浸泡腐爛；菩薩也是這樣，因為修習三昧，一切煩惱的根源相續不斷地被浸泡腐爛，乃至連煩惱的名稱和形象都滅盡、不知在哪裡，煩惱的臭穢習氣也完全消失，這叫做菩薩浸泡腐爛一切煩惱的根源。』
『什麼是菩薩清凈沒有污濁？善男子！譬如清凈的水，其體性是清凈的，沒有污垢；菩薩也是這樣，自性清凈，沒有污垢。所說的清凈，是指一切
【English Translation】 English version: Profound, the two (referring to wisdom and compassion) generate pure white dharmas; the three bring joy and praise, providing nourishment; the four soak and rot the roots of all afflictions; the five are pure and without turbidity; the six extinguish the heat of afflictions; the seven remove all thirst and craving; the eight are extremely deep and difficult to fathom; the nine can wash away both good and bad; the ten purify the dust of afflictions.
'Good man! How does a Bodhisattva-Mahasattva's merit gradually deepen? Good man! Just as various waters flow in sequence, gradually entering deeper places; so too, a Bodhisattva pours forth various good dharmas, gradually progressing towards the depths. This is called a Bodhisattva's merit gradually deepening.'
'How does a Bodhisattva generate pure white dharmas? Good man! Just as a collection of water can grow all kinds of grasses, trees, forests, and various wonderful medicines; so too, a Bodhisattva, through the practice of Samadhi (concentration), cultivates all dharmas that aid Bodhi (enlightenment). Those that have already grown are repeatedly expanded, until they become trees and forests of all-knowing wisdom. In the Buddha's (awakened one) land, they enable beings to produce the fruits of the Dharma (teachings), allowing them to live on. This is called a Bodhisattva cultivating good dharmas.'
'How does a Bodhisattva bring joy, praise, and nourishment? Good man! Just as pure water is naturally nourishing and can nourish other things; so too, a Bodhisattva is naturally joyful, praising, and nourishing, and can nourish others. Joy refers to the Dharma of transcending the world; praise refers to relying on the Buddha (awakened one), Dharma (teachings), and Sangha (community); nourishment refers to a pure mind. This is called a Bodhisattva bringing joy, praise, and nourishment.'
'How does a Bodhisattva soak and rot the roots of afflictions? Good man! Just as pure water can soak and rot grass, wood, roots, and leaves; so too, a Bodhisattva, through the practice of Samadhi (concentration), continuously soaks and rots the roots of all afflictions, until even the names and forms of afflictions are extinguished, and their whereabouts are unknown. The foul and impure habits of afflictions are also completely eliminated. This is called a Bodhisattva soaking and rotting the roots of all afflictions.'
'How is a Bodhisattva pure and without turbidity? Good man! Just as pure water is inherently pure and without impurities; so too, a Bodhisattva is inherently pure, without defilement. Purity refers to all
隨眠煩惱、結使、貪、瞋、癡等皆消滅故。諸根無染、無垢、無穢，是名菩薩清凈無濁。
「云何菩薩滅煩惱熱？善男子！譬如水性，夏月蒸熱，一切地土並諸地上一切眾生為作清涼；菩薩亦爾，諸眾生界煩惱蒸熱，以法凈水悉令清涼、滅其熾熱，是名菩薩滅煩惱熱。
「云何菩薩除諸渴愛？善男子！譬如冷水于渴乏者轉其渴乏；菩薩亦爾，一切眾生渴愛六塵，難忽、難耐，於是眾生為降法雨，以法雨故令諸眾生回六塵渴，是名菩薩除諸渴愛。
「云何菩薩甚深難冒？善男子！譬如水聚甚深難冒；菩薩亦爾，修諸智慧甚深難冒——所謂一切天、魔、外道不可輕冒——是名菩薩甚深難冒。
「云何菩薩能漂好醜？善男子！譬如水流一切地境——若好、若丑——悉皆能漂；菩薩亦爾，以法流水若好、若丑諸眾生界，一切能漂。雖如是漂，不惱眾生，水流亦爾。如是，菩薩以大慈悲潤澤眾生，降大法雨無所損惱，是名菩薩能漂好醜。
「云何菩薩凈煩惱塵？善男子！譬如水大，一切地上不凈塵埃、粗澀垢穢悉令潤澤，凈無有餘；菩薩亦爾，有諸眾生心性粗獷、煩惱客塵，依因定慧淨盡無餘，是名菩薩凈煩惱塵。
「善男子！具是十法，一切菩薩與水平等。
「善男子！菩薩摩訶
【現代漢語翻譯】 現代漢語譯本： 隨眠煩惱（anusaya klesha，潛在的煩惱）、結使（bandhana，束縛）、貪（lobha，貪婪）、瞋（dvesha，嗔恨）、癡（moha，愚癡）等都消滅的緣故，諸根（indriya，感官）沒有染污、沒有垢穢、沒有不潔，這叫做菩薩的清凈無濁。
『什麼是菩薩滅除煩惱的熱惱？善男子！譬如水的性質，在夏天蒸騰酷熱時，能為一切土地以及土地上的一切眾生帶來清涼；菩薩也是這樣，對於眾生界中因煩惱而產生的熱惱，用佛法的清凈之水全部使其清涼，滅除其熾熱，這叫做菩薩滅除煩惱的熱惱。』
『什麼是菩薩去除各種渴愛？善男子！譬如涼水能解除乾渴者的渴乏；菩薩也是這樣，對於一切眾生渴求六塵（rupa, shabda, gandha, rasa, sparshtavya, dharma，色、聲、香、味、觸、法），難以捨棄、難以忍受的渴愛，於是為這些眾生降下佛法的甘露，因為佛法甘露的緣故，使眾生迴轉對六塵的渴求，這叫做菩薩去除各種渴愛。』
『什麼是菩薩甚深而難以冒犯？善男子！譬如深水聚集在一起，非常深邃難以冒犯；菩薩也是這樣，修習各種智慧，非常深邃難以冒犯——即一切天（deva，天神）、魔（mara，惡魔）、外道（tirthika，非佛教的修行者）都不能輕易冒犯——這叫做菩薩甚深而難以冒犯。』
『什麼是菩薩能夠漂流好與丑？善男子！譬如水流能夠漂流一切地上的境物——無論是好的還是醜的——都能漂流；菩薩也是這樣，用佛法的流水，無論是好的還是醜的眾生界，一切都能夠漂流。雖然這樣漂流，卻不惱害眾生，水流也是這樣。像這樣，菩薩以大慈悲滋潤眾生，降下大法雨而沒有損害惱亂，這叫做菩薩能夠漂流好與丑。』
『什麼是菩薩清凈煩惱的塵垢？善男子！譬如水大，能使一切地上不乾淨的塵埃、粗糙澀滯的垢穢都得到潤澤，清凈乾淨沒有剩餘；菩薩也是這樣，對於那些心性粗獷、有煩惱客塵的眾生，依靠禪定和智慧，使他們的煩惱客塵清凈乾淨沒有剩餘，這叫做菩薩清凈煩惱的塵垢。』
『善男子！具備這十種特質，一切菩薩就與水一樣平等。』
『善男子！菩薩摩訶（bodhisattva mahasattva，偉大的菩薩）
【English Translation】 English version: Because the latent afflictions (anusaya klesha), bonds (bandhana), greed (lobha), hatred (dvesha), delusion (moha), etc., are all extinguished, and the faculties (indriya) are without defilement, impurity, or filth, this is called the pure and unpolluted state of a Bodhisattva.
'How does a Bodhisattva extinguish the heat of afflictions? Good man! Just as water, in the scorching heat of summer, provides coolness to all lands and all beings on the earth; so too, the Bodhisattva, for the realm of beings tormented by the heat of afflictions, completely cools them with the pure water of Dharma, extinguishing their burning heat. This is called the Bodhisattva extinguishing the heat of afflictions.'
'How does a Bodhisattva remove all thirsting desires? Good man! Just as cool water quenches the thirst of those who are parched; so too, the Bodhisattva, for all beings thirsting for the six objects of sense (rupa, shabda, gandha, rasa, sparshtavya, dharma), which are difficult to abandon and endure, sends down the rain of Dharma. Because of this rain of Dharma, the Bodhisattva turns beings away from their thirst for the six objects of sense. This is called the Bodhisattva removing all thirsting desires.'
'How is a Bodhisattva profoundly unassailable? Good man! Just as a deep pool of water is profoundly unassailable; so too, the Bodhisattva, cultivating all kinds of wisdom, is profoundly unassailable—that is, not easily assailable by all gods (deva), demons (mara), and non-Buddhist practitioners (tirthika). This is called the Bodhisattva profoundly unassailable.'
'How is a Bodhisattva able to carry away both good and bad? Good man! Just as a stream of water can carry away all things on the land—whether good or bad—so too, the Bodhisattva, with the flowing water of Dharma, is able to carry away all realms of beings, whether good or bad. Although carrying them away in this way, the Bodhisattva does not harm beings, just as the stream of water does not. In this way, the Bodhisattva nourishes beings with great compassion, sending down the great rain of Dharma without causing harm or disturbance. This is called the Bodhisattva able to carry away both good and bad.'
'How does a Bodhisattva purify the dust of afflictions? Good man! Just as the element of water moistens all unclean dust, coarse and rough dirt on the earth, purifying it completely without remainder; so too, the Bodhisattva, for those beings whose minds are coarse and afflicted by the dust of defilements, relies on meditation and wisdom to purify them completely without remainder. This is called the Bodhisattva purifying the dust of afflictions.'
'Good man! Possessing these ten qualities, all Bodhisattvas are equal to water.'
'Good man! Bodhisattva Mahasattva (bodhisattva mahasattva, great bodhisattva)
薩具足十法，與火平等。何者為十？一者、能燒煩惱糞穢，二者、成熟一切佛法，三者、乾燥煩惱淤泥，四者、譬如火聚，五者、能作光明，六者、能令恐怖，七者、善能安慰，八者、于諸眾生平等，九者、世所供養，十者、不可輕蔑。
「善男子！云何菩薩能燒煩惱糞穢？善男子！譬如火效能燒一切糞掃穢惡、草木、叢林、諸藥樹等；菩薩亦爾，以智慧火能燒一切隨眠煩惱、一切結使、貪、瞋、癡等煩惱糞掃、及對治道、鉆火之具皆悉燒盡，是名菩薩能燒一切煩惱糞穢。
「云何菩薩成熟一切佛法？善男子！譬如火性成熟一切苗稼、藥草；菩薩亦爾，以智慧火成熟一切內諸佛法，如是成熟永無有失，是名菩薩成熟一切佛法。
「云何菩薩乾燥煩惱淤泥？善男子！譬如火性炙燥一切諸地淤泥；菩薩亦爾，以智慧火炙燥一切有流之法，是名菩薩乾燥煩惱淤泥。
「云何菩薩喻如火聚？善男子！如諸火聚于寒冰者卻其寒凍；菩薩亦爾，一切眾生煩惱寒瘧，以智慧火而為卻之，是名菩薩喻如火聚。
「云何菩薩能作光明？善男子！如大火聚絕炎熾盛，若雪山上、頻耶山頂，若一由旬、若二由旬、三、四由旬，而作光明；菩薩亦爾，以智光明能遠照了，若千由旬、若萬由旬、乃至無量阿僧祇界
【現代漢語翻譯】 現代漢語譯本： 菩薩如果具足十種特質，就與火的性質相同。這十種特質是什麼呢？第一，能夠焚燒煩惱的糞穢；第二，能夠成熟一切佛法；第三，能夠乾燥煩惱的淤泥；第四，譬如火堆一樣；第五，能夠產生光明；第六，能夠令人感到恐怖；第七，善於安慰他人；第八，對於一切眾生平等對待；第九，為世人所供養；第十，不可輕視。
『善男子！菩薩如何能夠焚燒煩惱的糞穢呢？善男子！譬如火的性質能夠焚燒一切糞便、垃圾、污穢之物、草木、叢林、各種藥樹等等；菩薩也是如此，用智慧之火能夠焚燒一切隨眠的煩惱、一切結使、貪、嗔、癡等煩惱的糞掃，以及對治煩惱的道、鉆木取火的工具，全部都焚燒殆盡，這叫做菩薩能夠焚燒一切煩惱的糞穢。』
『菩薩如何能夠成熟一切佛法呢？善男子！譬如火的性質能夠成熟一切苗稼、藥草；菩薩也是如此，用智慧之火成熟一切內在的佛法，這樣成熟的佛法永遠不會喪失，這叫做菩薩成熟一切佛法。』
『菩薩如何能夠乾燥煩惱的淤泥呢？善男子！譬如火的性質能夠烘乾一切地上的淤泥；菩薩也是如此，用智慧之火烘乾一切有漏的法，這叫做菩薩乾燥煩惱的淤泥。』
『菩薩如何比喻為火堆呢？善男子！如同火堆對於寒冷冰凍的地方能夠驅除寒冷；菩薩也是如此，對於一切眾生煩惱的寒冷瘧疾，用智慧之火來驅除它，這叫做菩薩比喻為火堆。』
『菩薩如何能夠產生光明呢？善男子！如同巨大的火堆火焰熾盛，如果在雪山上、頻耶山（Vindhya，印度中部山脈）頂，能夠照亮一由旬、二由旬、三、四由旬的範圍；菩薩也是如此，用智慧的光明能夠照亮遙遠的地方，能夠照亮千由旬、萬由旬、乃至無量阿僧祇界（Asamkhya，無數）'
【English Translation】 English version: A Bodhisattva who possesses ten qualities is equal to fire. What are these ten? First, the ability to burn the filth of afflictions; second, the ability to ripen all Buddha-dharmas; third, the ability to dry up the mud of afflictions; fourth, being like a fire; fifth, the ability to produce light; sixth, the ability to inspire terror; seventh, the ability to provide comfort; eighth, treating all sentient beings equally; ninth, being revered by the world; tenth, being not to be despised.
'Good man! How does a Bodhisattva burn the filth of afflictions? Good man! Just as fire can burn all kinds of filth, refuse, foul things, grasses, trees, forests, various medicinal trees, and so on; so too, a Bodhisattva uses the fire of wisdom to burn all latent afflictions, all bonds, greed, hatred, delusion, and other such filth of afflictions, as well as the paths of counteracting them, and the tools for kindling the fire, all are burned away completely. This is called a Bodhisattva's ability to burn all the filth of afflictions.'
'How does a Bodhisattva ripen all Buddha-dharmas? Good man! Just as fire ripens all seedlings, crops, and medicinal herbs; so too, a Bodhisattva uses the fire of wisdom to ripen all internal Buddha-dharmas. Such ripening is never lost. This is called a Bodhisattva's ability to ripen all Buddha-dharmas.'
'How does a Bodhisattva dry up the mud of afflictions? Good man! Just as fire dries up all the mud on the ground; so too, a Bodhisattva uses the fire of wisdom to dry up all dharmas subject to outflows. This is called a Bodhisattva's ability to dry up the mud of afflictions.'
'How is a Bodhisattva likened to a fire? Good man! Just as a fire can dispel the cold in a cold and frozen place; so too, a Bodhisattva uses the fire of wisdom to dispel the cold malady of afflictions in all sentient beings. This is called a Bodhisattva being likened to a fire.'
'How does a Bodhisattva produce light? Good man! Just as a great fire with blazing flames, if on a snowy mountain or the peak of Mount Vindhya (Vindhya, a mountain range in central India), can illuminate one Yojana, two Yojanas, three, four Yojanas; so too, a Bodhisattva uses the light of wisdom to illuminate far away, able to illuminate thousands of Yojanas, tens of thousands of Yojanas, even immeasurable Asamkhya realms (Asamkhya, countless).'
，為諸眾生作大光明，照了明徹，以智光明悉能卻除一切無智盲暗之法，是名菩薩能作光明。
「云何菩薩能作怖畏？善男子！譬如禽獸、若師子王，見大火聚而生怖畏——所謂畏損我身——遠避是處。如是，惡魔及諸魔眾，若見菩薩而生怖畏，無威德故即便遠避，乃至不能得聞菩薩名號，何況視之？是名菩薩能作怖畏。
「云何菩薩善能安慰？善男子！譬如一人迷於稠林曠野，失其道路，忽然得見一大火聚而往就之，能於是中得見聚落、若見群牛，得見是已便生安慰，離諸恐怖。如是，一切無量眾生遭于生死稠林曠野，若見菩薩則得安慰、離諸怖懼，是名菩薩善能安慰。
「云何菩薩一切眾生平等？善男子！譬如火性于諸眾生悉皆平等，如於國王及旃陀羅平等無二；菩薩亦爾，于諸眾生悉皆平等，如於國王悉作利益、于屠殺者亦作利益，是名菩薩于諸眾生皆悉平等。
「云何菩薩世所供養？善男子！譬如火性為諸剎利、婆羅門等之所供養；菩薩亦爾，為諸天、人、阿修羅、乾闥婆一切世間之所供養，作師範想，是名菩薩世所供養。
「云何菩薩不可輕蔑？善男子！如火雖小，不可輕觸，無憍慢故；菩薩亦爾，住于信行，從初發心未得勢力于大乘法不可輕蔑。若天、若人、一切世間天
【現代漢語翻譯】 現代漢語譯本：為一切眾生作大光明，照耀明亮，以智慧的光明完全能夠去除一切無知的盲暗之法，這叫做菩薩能夠作光明。
云何菩薩能夠作怖畏？善男子！譬如禽獸，如果是獅子王，見到大火堆就會產生怖畏——所謂畏懼損害我的身體——遠遠地避開那個地方。像這樣，惡魔以及各種魔眾，如果見到菩薩就會產生怖畏，因為沒有威德的緣故就立即遠遠避開，甚至不能聽到菩薩的名號，更何況是看到他？這叫做菩薩能夠作怖畏。
云何菩薩善於安慰？善男子！譬如一個人迷失在茂密的森林曠野中，失去了道路，忽然看見一大堆火就前往靠近它，能夠在那裡看見村落，或者看見牛群，看見這些后就產生安慰，遠離各種恐怖。像這樣，一切無量的眾生遭遇生死的茂密森林曠野，如果看見菩薩就得到安慰，遠離各種怖懼，這叫做菩薩善於安慰。
云何菩薩對一切眾生平等？善男子！譬如火的性質對於各種眾生都平等，如同對於國王和旃陀羅（Candala，古印度社會中的賤民）平等沒有差別；菩薩也像這樣，對於各種眾生都平等，如同對於國王一樣給予利益，對於屠殺者也給予利益，這叫做菩薩對於一切眾生都平等。
云何菩薩為世間所供養？善男子！譬如火的性質為各種剎利（Ksatriya，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）等所供養；菩薩也像這樣，為各種天、人、阿修羅（Asura，一種神道生物）、乾闥婆（Gandharva，一種天上的音樂家）一切世間所供養，作為師長的榜樣，這叫做菩薩為世間所供養。
云何菩薩不可輕蔑？善男子！如同火雖然小，也不可以輕易觸碰，因為沒有驕慢的緣故；菩薩也像這樣，安住在信行中，從最初發心還沒有得到勢力的時候，對於大乘佛法不可輕蔑。無論是天、是人，一切世間的天
【English Translation】 English version: He makes great light for all beings, illuminating and brightening, and with the light of wisdom, he is able to completely remove all ignorant and blind darkness. This is called a Bodhisattva being able to make light.
How does a Bodhisattva create fear? Good man! For example, a bird or beast, like a lion king, seeing a large fire will feel fear—namely, fear of harm to my body—and will avoid that place from afar. Likewise, evil demons and all demon hosts, seeing a Bodhisattva, will feel fear, and because they have no power or virtue, they will immediately avoid him from afar, to the point that they cannot even hear the Bodhisattva's name, let alone see him. This is called a Bodhisattva being able to create fear.
How is a Bodhisattva good at comforting? Good man! For example, a person lost in a dense forest wilderness, having lost his way, suddenly sees a large fire and goes to it, and is able to see villages or herds of cattle there, and upon seeing these, he feels comforted and is freed from all terrors. Likewise, all immeasurable beings who encounter the dense forest wilderness of birth and death, if they see a Bodhisattva, will be comforted and freed from all fears. This is called a Bodhisattva being good at comforting.
How is a Bodhisattva equal to all beings? Good man! For example, the nature of fire is equal to all beings, just as it is equal to a king and a Candala (a person of the lowest caste in ancient India) without difference; a Bodhisattva is also like this, equal to all beings, benefiting them as he would a king, and also benefiting those who slaughter. This is called a Bodhisattva being equal to all beings.
How is a Bodhisattva venerated by the world? Good man! For example, the nature of fire is venerated by various Ksatriyas (warriors in ancient India), Brahmanas (priests in ancient India), and others; a Bodhisattva is also like this, venerated by all the worlds of gods, humans, Asuras (a type of demigod), Gandharvas (a type of celestial musician), and all the world, as a model of a teacher. This is called a Bodhisattva being venerated by the world.
How is a Bodhisattva not to be despised? Good man! Just as a fire, though small, cannot be touched lightly, because it has no arrogance; a Bodhisattva is also like this, abiding in faith and practice, and from the initial arising of his mind, before he has gained power, he is not to be despised in the Great Vehicle Dharma. Whether gods or humans, all the worlds of gods
、龍、夜叉、乾闥婆等所知所悉，作如是言：『今此菩薩不久當坐菩提道場，證得阿耨多羅三藐三菩提。』是名菩薩不可輕蔑。
「善男子！菩薩摩訶薩具足十法，與火平等。
「善男子！菩薩摩訶薩具足十法，與虛空平等。何者為十？一者、廣大，二者、無礙，三者、寂靜，四者、無邊慧，五者、無邊智，六者、隨順法界，七者、信一切法同虛空性，八者、無處所，九者、過想境界，十者、超越思量。善男子！菩薩摩訶薩具是十法，得與虛空平等。
「複次，善男子！菩薩摩訶薩復有十法，與虛空平等。何等為十？一者、於色好、丑，不貪、不瞋；二者、于聲好、丑，不愛、不憎；三者、于香好、丑，不欲、不恚；四者、于味好、丑，不耽、不棄；五者、于觸好、丑，不淫、不怒；六者、於法好、丑，不執、不責；七者、于得、不得，不喜、不恨；八者、于苦不戚、於樂不欣；九者、於好、惡名，不慕、不卻；十者、稱歎、譭謗，不親、不疏。如是十法與虛空平等。
「善男子！菩薩摩訶薩具足十法，引喻于月。何等為十？一者、清涼眾生，二者、見之歡喜，三者、增長白法，四者、除滅黑法，五者、世所稱歎，六者、形貌清凈，七者、乘最勝乘，八者、常為莊嚴，九者、遊戲正法，十者
【現代漢語翻譯】 現代漢語譯本： 被天、龍（Nāga，具有超自然力量的神靈）、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，天上的音樂家）等所知曉和悉知，並這樣說：『這位菩薩不久將坐在菩提道場，證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』這就是菩薩不可輕蔑的原因。
『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）具足十法，與火平等。』
『善男子！菩薩摩訶薩具足十法，與虛空平等。何者為十？一者、廣大，二者、無礙，三者、寂靜，四者、無邊慧，五者、無邊智，六者、隨順法界，七者、信一切法同虛空性，八者、無處所，九者、過想境界，十者、超越思量。善男子！菩薩摩訶薩具是十法，得與虛空平等。』
『複次，善男子！菩薩摩訶薩復有十法，與虛空平等。何等為十？一者、於色好、丑，不貪、不瞋；二者、于聲好、丑，不愛、不憎；三者、于香好、丑，不欲、不恚；四者、于味好、丑，不耽、不棄；五者、于觸好、丑，不淫、不怒；六者、於法好、丑，不執、不責；七者、于得、不得，不喜、不恨；八者、于苦不戚、於樂不欣；九者、於好、惡名，不慕、不卻；十者、稱歎、譭謗，不親、不疏。如是十法與虛空平等。』
『善男子！菩薩摩訶薩具足十法，引喻于月。何等為十？一者、清涼眾生，二者、見之歡喜，三者、增長白法，四者、除滅黑法，五者、世所稱歎，六者、形貌清凈，七者、乘最勝乘，八者、常為莊嚴，九者、遊戲正法，十者
【English Translation】 English version: Known and understood by Devas, Nāgas (Nāga, deities with supernatural powers), Yakṣas (Yakṣa, a type of guardian deity), Gandharvas (Gandharva, celestial musicians), and others, they say: 『This Bodhisattva will soon sit at the Bodhi (Bodhi, enlightenment) site and attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).』 This is why a Bodhisattva should not be despised.
『Good man! A Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, a great Bodhisattva) possesses ten qualities, equal to fire.』
『Good man! A Bodhisattva-mahāsattva possesses ten qualities, equal to space. What are the ten? First, vastness; second, unobstructedness; third, tranquility; fourth, boundless wisdom; fifth, boundless knowledge; sixth, conforming to the Dharma realm; seventh, believing that all dharmas are of the nature of space; eighth, having no fixed location; ninth, transcending the realm of thought; tenth, surpassing conceptualization. Good man! A Bodhisattva-mahāsattva possessing these ten qualities is equal to space.』
『Furthermore, good man! A Bodhisattva-mahāsattva has another ten qualities, equal to space. What are the ten? First, towards good or bad forms, neither greed nor anger; second, towards good or bad sounds, neither love nor hatred; third, towards good or bad smells, neither desire nor aversion; fourth, towards good or bad tastes, neither indulgence nor rejection; fifth, towards good or bad touch, neither lust nor anger; sixth, towards good or bad dharmas, neither attachment nor blame; seventh, towards gain or loss, neither joy nor resentment; eighth, neither sorrow in suffering nor delight in pleasure; ninth, neither admiration nor rejection of good or bad names; tenth, neither closeness nor distance towards praise or slander. These ten qualities are equal to space.』
『Good man! A Bodhisattva-mahāsattva possesses ten qualities, likened to the moon. What are the ten? First, cooling sentient beings; second, bringing joy upon being seen; third, increasing white dharmas; fourth, eliminating black dharmas; fifth, being praised by the world; sixth, having a pure form; seventh, riding the supreme vehicle; eighth, being constantly adorned; ninth, playing in the right Dharma; tenth,
、有大神通，威德巍巍。
「云何菩薩清涼眾生乃至有大神通威德？
「善男子！譬如月出一切眾生悉得涼冷，以可愛故；菩薩亦爾，能除眾生煩惱蒸熱令得歡喜，怡悅踴躍而作清涼。
「善男子！如月出時，見之歡喜，以清涼故欣悅其心；菩薩亦爾，滅煩惱熱，諸根清凈，威儀、動止、功德具足。
「善男子！如上旬月從其初生漸漸增長，至十五日具足圓滿；菩薩亦爾，從初發心至坐道場，日夜白法增長、圓滿，種種具足。
「善男子！如下旬月，色相、光明、可愛之貌漸漸損減，乃至月盡不復現相；菩薩亦爾，得出世智，一切妄相皆悉損減，坐道場時畢竟不現。
「善男子！如月出時，一切世間大小、道俗、臣民、男女悉稱歎之；菩薩亦爾，一切世間人、天、修羅皆悉光揚。
「善男子！如月天子身心清凈、光明照耀，業報所生；菩薩亦爾，身心清凈、光明遍照，法性所出自然化生，非因父母、迦羅羅等五時不凈之所污染。
「善男子！如月天子乘清凈乘而照四方；菩薩亦爾，乘最勝乘遍照無量無邊世界。
「善男子！如月天子常為莊嚴，無時有翳；菩薩亦爾，常為功德所莊嚴故。
「善男子！如月天子恒有自然歡喜快樂；菩薩亦爾，恒住法樂、
【現代漢語翻譯】 現代漢語譯本：具有大神通，威德非常盛大。
『什麼叫做菩薩能夠使眾生感到清涼，乃至具有大神通和威德呢？』
『善男子！譬如月亮出來時，一切眾生都感到涼爽，因為月亮可愛；菩薩也是這樣，能夠消除眾生的煩惱和焦躁，使他們感到歡喜，心情愉悅，踴躍，從而感到清涼。』
『善男子！就像月亮出來時，人們看到它會感到歡喜，因為它的清涼使內心欣悅；菩薩也是這樣，能夠熄滅煩惱的焦熱，使諸根清凈，威儀、舉止、功德都具備。』
『善男子！就像上旬的月亮，從初生開始漸漸增長，到十五日時變得圓滿；菩薩也是這樣，從最初發心到坐在菩提道場，日夜增長白凈的善法，使其圓滿，種種功德都具備。』
『善男子！就像下旬的月亮，它的顏色、光芒、可愛的外貌漸漸減弱，乃至到月末完全消失；菩薩也是這樣，獲得出世的智慧，一切虛妄的表象都逐漸減少，坐在菩提道場時，這些虛妄的表象最終完全消失。』
『善男子！就像月亮出來時，一切世間的大小人物、出家和在家人、臣民、男女都稱讚它；菩薩也是這樣，一切世間的人、天（devas，天神）、阿修羅（asuras，非天）都讚美和宣揚他。』
『善男子！就像月亮天子，身心清凈，光明照耀，這是業報所生的結果；菩薩也是這樣，身心清凈，光明普照，這是從法性中產生的自然化生，不是因為父母、迦羅羅（kalala，受精卵）等五種不凈之物所污染。』
『善男子！就像月亮天子乘坐清凈的車乘而照耀四方；菩薩也是這樣，乘坐最殊勝的車乘遍照無量無邊的世界。』
『善男子！就像月亮天子經常是莊嚴的，沒有被烏雲遮蔽的時候；菩薩也是這樣，經常被功德所莊嚴。』
『善男子！就像月亮天子總是擁有自然的歡喜和快樂；菩薩也是這樣，總是安住在佛法的快樂中。』
【English Translation】 English version: Possessing great supernormal powers and majestic virtue.
'What is it that Bodhisattvas bring coolness to sentient beings and possess great supernormal powers and majestic virtue?'
'Good man! Just as when the moon appears, all sentient beings feel cool and refreshed because it is lovely; Bodhisattvas are also like this, able to remove the vexations and heat of sentient beings, bringing them joy, delight, and exuberance, thus creating coolness.'
'Good man! Just as when the moon appears, people rejoice upon seeing it, their hearts filled with delight because of its coolness; Bodhisattvas are also like this, extinguishing the heat of afflictions, purifying the senses, and possessing complete dignity, conduct, and merit.'
'Good man! Just as the waxing moon gradually increases from its first appearance, becoming full and complete on the fifteenth day; Bodhisattvas are also like this, from their initial aspiration to sitting in the Bodhi-field, day and night increasing and perfecting pure Dharma, possessing all kinds of virtues.'
'Good man! Just as the waning moon gradually diminishes in color, light, and loveliness, until it disappears completely at the end of the month; Bodhisattvas are also like this, obtaining transcendent wisdom, all illusory appearances gradually diminishing, and ultimately disappearing completely when sitting in the Bodhi-field.'
'Good man! Just as when the moon appears, all in the world, great and small, monastic and lay, officials and commoners, men and women, praise it; Bodhisattvas are also like this, praised and extolled by all in the world, including humans, devas (天神), and asuras (非天).'
'Good man! Just as the Moon Deva (月亮天子) is pure in body and mind, radiating light, born from karmic retribution; Bodhisattvas are also like this, pure in body and mind, radiating light everywhere, naturally born from Dharma-nature, not defiled by parents or the five impure stages such as kalala (受精卵).'
'Good man! Just as the Moon Deva rides a pure vehicle and illuminates the four directions; Bodhisattvas are also like this, riding the most supreme vehicle and illuminating immeasurable and boundless worlds.'
'Good man! Just as the Moon Deva is always adorned, never obscured by clouds; Bodhisattvas are also like this, always adorned by merit.'
'Good man! Just as the Moon Deva always has natural joy and happiness; Bodhisattvas are also like this, always abiding in the joy of Dharma.'
不住欲樂。
「善男子！如月天子有大神通、有大威德；菩薩亦爾，具諸功德、自在、智慧、神通變化，隨意無礙。
「善男子！菩薩摩訶薩具是十法，故喻于月。
「善男子！菩薩摩訶薩具足十法，譬喻如日。
「何等為十？一者、滅無明暗，二者、能令開悟，三者、能照十方，四者、善法因起，五者、能滅諸流，六者、能作光明，七者、能翳外道邪見，八者、顯現好醜，九者、造作善法諸業，十者、善人恭敬。
「善男子！云何菩薩摩訶薩滅無明暗乃至云何善人恭敬？
「善男子！如日出時滅一切暗；菩薩日出滅無明暗亦復如是。
「善男子！如日出時蓮華開敷；菩薩日出開悟眾生諸受化者亦復如是。
「善男子！如日出時照了十方；菩薩日出，智慧光明遍照十方而不損惱一切眾生。
「善男子！如日出時放千光明照閻浮提，世人方知是日出已；菩薩日出，智光明照，爾時方知有諸善法。
「善男子！于閻浮提，日光滅時即知日沒；菩薩日出于諸眾生作智光明，能滅眾生一切癡暗、重昏盲冥，癡暗滅故，名為漏盡菩薩不現。
「善男子！如日出時，諸餘光明翳不能照，日于爾時不作是念：『我令是等諸餘光明翳不令照。』以法爾故，自然不
【現代漢語翻譯】 現代漢語譯本 不執著于感官享樂。
『善男子！譬如月天子（Candra Deva）具有大神力、大威德；菩薩也是如此，具備各種功德、自在、智慧、神通變化，隨心所欲沒有阻礙。』
『善男子！菩薩摩訶薩具備這十種特質，所以可以比喻為月亮。』
『善男子！菩薩摩訶薩具足十種特質，可以比喻為太陽。』
『是哪十種呢？一者、滅除無明黑暗，二者、能夠使人開悟，三者、能夠照亮十方，四者、善法因此興起，五者、能夠滅除各種煩惱，六者、能夠創造光明，七者、能夠遮蔽外道的邪見，八者、顯現美好與醜陋，九者、造作各種善法事業，十者、受到善人的恭敬。』
『善男子！菩薩摩訶薩如何滅除無明黑暗，乃至如何受到善人恭敬呢？』
『善男子！如同太陽升起時滅除一切黑暗；菩薩如太陽般出現，滅除無明黑暗也是如此。』
『善男子！如同太陽升起時蓮花開放；菩薩如太陽般出現，開悟眾生中那些能夠接受教化的人也是如此。』
『善男子！如同太陽升起時照亮十方；菩薩如太陽般出現，智慧光明遍照十方，卻不會損害任何眾生。』
『善男子！如同太陽升起時放出千萬道光明照耀閻浮提（Jambudvipa），世人才知道太陽已經升起；菩薩如太陽般出現，智慧光明照耀，這時人們才知道有各種善法。』
『善男子！在閻浮提，太陽光芒消失時就知道太陽已經落下；菩薩如太陽般出現，為眾生帶來智慧光明，能夠滅除眾生的一切愚癡黑暗、沉重昏昧盲目，因為愚癡黑暗滅除的緣故，所以名為漏盡（Asrava-ksaya）的菩薩不再顯現。』
『善男子！如同太陽升起時，其他的光芒都無法照耀，太陽在那時不會這樣想：『我讓這些其他的光芒都不能照耀。』因為這是自然規律，自然而然地不
【English Translation】 English version Not dwelling in the pleasures of desire.
'Good man! Just as Candra Deva (moon god) possesses great supernatural powers and great majesty; so too does a Bodhisattva, possessing all virtues, freedom, wisdom, supernatural powers, and transformations, unimpeded at will.'
'Good man! A Bodhisattva-Mahasattva possesses these ten qualities, hence the analogy to the moon.'
'Good man! A Bodhisattva-Mahasattva possesses ten qualities, analogous to the sun.'
'What are the ten? First, extinguishing the darkness of ignorance; second, being able to enlighten; third, being able to illuminate the ten directions; fourth, being the cause of the arising of good dharmas; fifth, being able to extinguish all outflows (Asrava); sixth, being able to create light; seventh, being able to obscure the heretical views of externalists; eighth, revealing good and bad; ninth, creating all kinds of good deeds; tenth, being revered by virtuous people.'
'Good man! How does a Bodhisattva-Mahasattva extinguish the darkness of ignorance, and how is he revered by virtuous people?'
'Good man! Just as when the sun rises, it extinguishes all darkness; so too, when the Bodhisattva-sun rises, it extinguishes the darkness of ignorance.'
'Good man! Just as when the sun rises, lotuses bloom; so too, when the Bodhisattva-sun rises, he enlightens sentient beings, those who are receptive to transformation.'
'Good man! Just as when the sun rises, it illuminates the ten directions; so too, when the Bodhisattva-sun rises, his wisdom-light illuminates the ten directions without harming any sentient beings.'
'Good man! Just as when the sun rises, it emits a thousand rays of light, illuminating Jambudvipa (the continent where we live), and people then know that the sun has risen; so too, when the Bodhisattva-sun rises, his wisdom-light shines, and then people know that there are various good dharmas.'
'Good man! In Jambudvipa, when the sunlight disappears, one knows that the sun has set; when the Bodhisattva-sun rises, he brings wisdom-light to sentient beings, able to extinguish all ignorance, darkness, heaviness, dimness, and blindness of sentient beings. Because the darkness of ignorance is extinguished, the Bodhisattva who has exhausted all outflows (Asrava-ksaya) no longer appears.'
'Good man! Just as when the sun rises, the light of other luminaries cannot shine, and the sun at that time does not think: 'I will prevent these other luminaries from shining.' Because it is the nature of things, naturally not
現。菩薩日出，一切外道、邪見、盲暗自然退滅，是時菩薩亦不作念：『我令是等退滅不現。』
「善男子！如日出時，于閻浮提一切眾生為現好、丑，高、下，邪、正；菩薩日出亦復如是，為諸眾生顯了好、丑，高、下，邪、正。所言好者，則是聖道；所言丑者，一切邪道。
「善男子！如日出時，種植等業因之得成；菩薩日出，善法方生。
「善男子！如日出時，善人歡喜、供養、稱歎，而諸不良、愁毒不樂；菩薩日出，有智之人、聰哲利根歡喜、稱歎，行邪道者、嬰兒、凡夫、鈍根不良、無智慧眼、愿樂生死、背涅槃道而不恭敬。
「是名菩薩滅無明暗乃至善人恭敬。
「如是，善男子！菩薩摩訶薩具足十法，譬喻如日。
「善男子！菩薩摩訶薩具足十法，喻師子王。何等為十？一者、不怖，二者、無有怯弱，三者、不迴轉顧，四者、能師子吼，五者、不驚，六者、行於山林，七者、居住山窟，八者、無所儲畜，九者、獨步無侶，十者、住阿蘭若。
「善男子！云何菩薩不怖乃至住阿蘭若？
「善男子！如師子王遍行諸處，不怖、不驚，恒見自身獨步無敵；菩薩亦爾，諸處來往不怖不驚，恒見自身無對敵故。
「善男子！如師子王無怯弱想；菩薩亦爾
【現代漢語翻譯】 現代漢語譯本 菩薩如日出一般出現，一切外道、邪見、盲昧昏暗自然退散消滅。這時，菩薩也不會這樣想：『我令這些外道邪見退散消滅，不再顯現。』 『善男子！如同太陽升起時，對於閻浮提（Jambudvipa，指我們所居住的這個世界）的一切眾生，顯現好與丑、高與下、正與邪；菩薩如日出一般出現也是如此，為眾生顯示好與丑、高與下、正與邪。所說的好，就是聖道；所說的醜，就是一切邪道。』 『善男子！如同太陽升起時，種植等行業依靠它才能成就；菩薩如日出一般出現，各種善法才能產生。』 『善男子！如同太陽升起時，善良的人歡喜、供養、稱讚，而那些不良之人則憂愁苦悶、不快樂；菩薩如日出一般出現，有智慧的人、聰慧敏銳的人歡喜、稱讚，而行邪道的人、幼稚無知的人、凡夫俗子、遲鈍愚笨的人、沒有智慧眼的人、貪戀生死的人、背離涅槃（Nirvana，佛教術語，指解脫）之道的人則不恭敬。』 『這叫做菩薩滅除無明黑暗，乃至善良的人恭敬。』 『像這樣，善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，指大菩薩）具足十種功德，可以比喻為太陽。』 『善男子！菩薩摩訶薩具足十種功德，可以比喻為獅子王。是哪十種呢？一是無所畏懼，二是沒有怯懦軟弱，三是不回頭觀望，四是能發出獅子吼，五是不驚慌，六是行走于山林之中，七是居住在山洞之中，八是沒有儲存積蓄，九是獨自行動沒有伴侶，十是安住在阿蘭若（Aranya，指寂靜處，遠離塵囂的地方）。』 『善男子！菩薩如何做到不怖畏乃至安住于阿蘭若呢？』 『善男子！如同獅子王遍行各處，不怖畏、不驚慌，總是覺得自己是獨一無二、沒有敵手的；菩薩也是這樣，在各處來往不怖畏不驚慌，總是覺得自己沒有對敵。』 『善男子！如同獅子王沒有怯懦軟弱的想法；菩薩也是這樣。』
【English Translation】 English version The Bodhisattva appears like the rising sun, and all heretics, wrong views, and blind darkness naturally retreat and disappear. At this time, the Bodhisattva does not think, 'I am causing these to retreat and disappear, no longer appearing.' 'Good man! Just as when the sun rises, it reveals good and bad, high and low, right and wrong to all beings in Jambudvipa (the world we live in); the Bodhisattva's appearance is also like this, revealing good and bad, high and low, right and wrong to all beings. What is called good is the holy path; what is called bad is all wrong paths.' 'Good man! Just as when the sun rises, planting and other activities are accomplished because of it; when the Bodhisattva appears like the rising sun, good dharmas arise.' 'Good man! Just as when the sun rises, good people rejoice, make offerings, and praise, while those who are not good are sad and unhappy; when the Bodhisattva appears like the rising sun, wise people, intelligent and sharp-witted people rejoice and praise, while those who follow wrong paths, infants, ordinary people, dull-witted people, those without the eye of wisdom, those who desire birth and death, and those who turn their backs on the path of Nirvana (liberation) are not respectful.' 'This is called the Bodhisattva extinguishing the darkness of ignorance, even to the point that good people are respectful.' 'Thus, good man! The Bodhisattva-Mahasattva (Great Bodhisattva) possesses ten qualities, which can be compared to the sun.' 'Good man! The Bodhisattva-Mahasattva possesses ten qualities, which can be compared to the lion king. What are the ten? First, fearlessness; second, no timidity or weakness; third, not looking back; fourth, being able to roar like a lion; fifth, not being startled; sixth, walking in the mountains and forests; seventh, dwelling in mountain caves; eighth, having no possessions; ninth, walking alone without companions; tenth, dwelling in Aranya (a quiet place, away from the hustle and bustle).' 'Good man! How does the Bodhisattva achieve fearlessness and dwell in Aranya?' 'Good man! Just as the lion king travels everywhere, without fear or alarm, always feeling that he is unique and without enemies; the Bodhisattva is also like this, traveling everywhere without fear or alarm, always feeling that he has no adversaries.' 'Good man! Just as the lion king has no thought of timidity or weakness; the Bodhisattva is also like this.'
，與諸外道設捔力時，論議斗諍無怯弱想，不勇、不劣。
「善男子！如師子王脫被辱時亦不回顧；菩薩亦爾，若為外道之所損辱，亦不可轉、亦不默然。
「善男子！如師子王作師子吼，一切禽獸及諸豺狼遠走退散；菩薩亦爾，說法無我作師子吼，執著我見外道豺狼退散，滅盡於十方界，而是菩薩不為惱彼以無我法作師子吼，但為迴轉所化眾生故。
「善男子！如師子王無所怖畏遍觀十方；菩薩亦爾，性樂寂靜，行於山林。
「善男子！如師子王住于山窟；菩薩亦爾，安住智慧寂靜山窟。
「善男子！如師子王無所儲畜；菩薩亦爾，卻除一切煩惱重擔，無所儲畜。
「善男子！如師子王獨步無侶降禽獸群；菩薩亦爾，坐于道場，獨自無侶而破魔軍。
「善男子！如師子王所住之處，一切禽獸不得侵損一切苗稼；菩薩亦爾，國土聚落居住之處，外道禽獸不能損侵善法苗稼。
「如是，菩薩不怖不畏乃至能護眾生善根。
「如是，善男子！菩薩摩訶薩具是十法，喻師子王。
「善男子！菩薩摩訶薩具足十法善能調伏。何者為十？一者、菩提心堅固，二者、領理菩提心，三者、守護六情，四者、修行聖道，五者、荷負重擔，六者、利益眾生，心不疲倦，七
【現代漢語翻譯】 現代漢語譯本 與各種外道進行辯論時，即使在論議和爭鬥中也不要有怯懦的想法，既不表現得勇猛，也不表現得軟弱。
『善男子！就像獅子王即使被羞辱也不會回頭看；菩薩也是這樣，如果被外道羞辱，也不會改變立場，也不會沉默不語。』
『善男子！就像獅子王發出獅子吼，所有的禽獸和豺狼都會遠遠地逃散；菩薩也是這樣，說法時宣講『無我』，發出獅子吼，那些執著于『我見』的外道豺狼就會退散，在十方世界滅盡。但是這位菩薩並不是爲了惱怒他們才用『無我』之法發出獅子吼，而是爲了迴轉所要教化的眾生。』
『善男子！就像獅子王無所怖畏，遍觀十方；菩薩也是這樣，天性喜愛寂靜，行走于山林。』
『善男子！就像獅子王居住在山洞裡；菩薩也是這樣，安住在智慧的寂靜山洞裡。』
『善男子！就像獅子王沒有儲存任何東西；菩薩也是這樣，去除一切煩惱的重擔，沒有儲存任何東西。』
『善男子！就像獅子王獨自行走，沒有同伴，降伏禽獸；菩薩也是這樣，坐在道場，獨自一人，沒有同伴，而破除魔軍。』
『善男子！就像獅子王所居住的地方，一切禽獸都不能侵損一切莊稼；菩薩也是這樣，在國土聚落居住的地方，外道禽獸不能損害侵犯善法的莊稼。』
像這樣，菩薩不害怕不畏懼，甚至能夠守護眾生的善根。
『像這樣，善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）具備這十種品質，可以比喻為獅子王。』
『善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）具足十種善法，能夠很好地調伏自己。哪十種呢？第一，菩提心（bodhicitta，覺悟之心）堅定；第二，領悟菩提心（bodhicitta，覺悟之心）的道理；第三，守護六根（眼、耳、鼻、舌、身、意）；第四，修行聖道；第五，承擔重擔；第六，利益眾生，內心不感到疲倦；第七
【English Translation】 English version When engaging in debates with various heretics, one should not have thoughts of timidity during arguments and disputes, neither appearing courageous nor inferior.
『Good man! Just as the lion king does not look back even when humiliated; so too is the Bodhisattva (菩薩，a being who is on the path to Buddhahood). If harmed or insulted by heretics, they will neither change their position nor remain silent.』
『Good man! Just as the lion king roars, and all the birds and beasts, as well as jackals, scatter and retreat far away; so too is the Bodhisattva (菩薩，a being who is on the path to Buddhahood). When expounding the Dharma (法，the teachings of the Buddha), they roar the 'no-self' doctrine, and the heretical jackals who cling to the 'self' view retreat, vanishing from the ten directions. However, this Bodhisattva (菩薩，a being who is on the path to Buddhahood) does not roar the 'no-self' doctrine to annoy them, but to turn around the beings they are meant to teach.』
『Good man! Just as the lion king is fearless and surveys the ten directions; so too is the Bodhisattva (菩薩，a being who is on the path to Buddhahood), who delights in tranquility and walks in the mountains and forests.』
『Good man! Just as the lion king dwells in a mountain cave; so too is the Bodhisattva (菩薩，a being who is on the path to Buddhahood), who dwells peacefully in the quiet mountain cave of wisdom.』
『Good man! Just as the lion king has no possessions; so too is the Bodhisattva (菩薩，a being who is on the path to Buddhahood), who removes the heavy burden of all afflictions and has no possessions.』
『Good man! Just as the lion king walks alone without companions, subduing the animal kingdom; so too is the Bodhisattva (菩薩，a being who is on the path to Buddhahood), who sits in the Bodhimanda (道場，the place of enlightenment), alone without companions, and destroys the armies of Mara (魔，the demon).』
『Good man! Just as in the place where the lion king dwells, all birds and beasts cannot damage any crops; so too is the Bodhisattva (菩薩，a being who is on the path to Buddhahood). In the country and villages where they dwell, heretical beasts cannot harm or invade the crops of good Dharma (法，the teachings of the Buddha).』
Thus, the Bodhisattva (菩薩，a being who is on the path to Buddhahood) is neither afraid nor fearful, and is even able to protect the good roots of sentient beings.
『Thus, good man! The Bodhisattva-Mahāsattva (菩薩摩訶薩，great Bodhisattva) possesses these ten qualities, which can be likened to the lion king.』
『Good man! The Bodhisattva-Mahāsattva (菩薩摩訶薩，great Bodhisattva) is endowed with ten good qualities and is able to tame well. What are the ten? First, a firm Bodhicitta (菩提心，the mind of enlightenment); second, understanding the principles of Bodhicitta (菩提心，the mind of enlightenment); third, guarding the six senses (眼、耳、鼻、舌、身、意，eye, ear, nose, tongue, body, and mind); fourth, practicing the holy path; fifth, bearing heavy burdens; sixth, benefiting sentient beings without feeling weary; seventh,
者、正命，八者、實無貢高，九者、無諂曲欺誑，十者、質直。善男子！菩薩摩訶薩具是十法，善能調伏。
「善男子！菩薩摩訶薩具足十法，世所知識。何等為十？一者、坐禪攝心；二者、多修空行；三者、學法不息；四者、不緣境界，離煩惱使，奉行如來一切經教，一向不犯，隨順一切法宗平等，通法界宗故；五者、行於世間如旃陀羅卑下之子，以下卑心遠離自高、傲慢、狂醉故；六者、恒乞食活，次第平等故；七者、心無疑惑住於世間，于佛法中如實知見故；八者、心無猶豫，內證法故；九者、不復他信、不可誘引，自見道理故；十者、世間福田善修行故。如是，菩薩摩訶薩具是十法，世所知識。
「善男子！菩薩摩訶薩具足十法，譬如蓮華。何等為十？一者、身無染污，二者、微細之惡不與共住，三者、戒香芬馥，四者、受生潔凈，五者、姿顏和悅，六者、柔軟微妙，七者、睹見吉祥，八者、心意開悟，九者、心意成熟，十者、善能攝受。
「善男子！云何菩薩摩訶薩身無染污乃至善能攝受？
「善男子！譬如蓮華從水出時自無染污，如是無染以法性爾；如是，菩薩從生死水出而無染。何以故？得方便智慧故，一切菩薩善解方便行在生死，生死過患不能染污，菩薩方便智慧所持。
【現代漢語翻譯】 現代漢語譯本： 『善男子！第八是正直的生活方式（正命），第九是沒有諂媚欺騙，第十是誠實正直。善男子！菩薩摩訶薩具備這十種品德，就能很好地調伏（自身）。』 『善男子！菩薩摩訶薩具備十種品德，為世人所知。哪十種呢？第一是禪坐攝心；第二是多多修習空性；第三是學習佛法永不停止；第四是不執著于外在境界，遠離煩惱的驅使，奉行如來的一切經教，始終不違犯，順應一切法門的平等性，通達法界的根本宗旨；第五是在世間修行時，把自己看作是旃陀羅（Candala，古印度社會最下等的人）卑賤的兒子，以謙卑的心遠離自高自大、傲慢和狂妄；第六是恒常乞食為生，次第平等地對待一切供養；第七是心中沒有疑惑地安住於世間，對於佛法有如實的知見；第八是心中沒有猶豫，內在證悟佛法；第九是不再輕信他人，不被誘惑，自己能明辨道理；第十是成為世間的福田，善於修行。這樣，菩薩摩訶薩具備這十種品德，為世人所知。』 『善男子！菩薩摩訶薩具備十種品德，譬如蓮花。哪十種呢？第一是自身沒有染污，第二是不與微小的惡念共處，第三是戒律的香氣芬芳，第四是受生清凈，第五是姿態容顏和藹喜悅，第六是柔軟而微妙，第七是看到的人都覺得吉祥，第八是心意開悟，第九是心意成熟，第十是善於攝受（眾生）。』 『善男子！菩薩摩訶薩如何做到自身沒有染污，乃至善於攝受呢？』 『善男子！譬如蓮花從水中生出時，自然沒有被污染，這是因為蓮花的法性本來如此；同樣，菩薩從生死之水中脫離出來而沒有被污染。為什麼呢？因為菩薩獲得了方便智慧的緣故，一切菩薩善於運用方便之法，即使身處生死輪迴之中，生死的過患也不能夠染污他們，這是因為菩薩有方便智慧的護持。』
【English Translation】 English version: 'Good man! The eighth is right livelihood (正命, Zhengming), the ninth is without flattery and deceit, and the tenth is honesty and uprightness. Good man! A Bodhisattva-Mahasattva who possesses these ten qualities is able to subdue (himself) well.' 'Good man! A Bodhisattva-Mahasattva who possesses ten qualities is known by the world. What are the ten? The first is to collect the mind through meditation; the second is to cultivate emptiness extensively; the third is to learn the Dharma without ceasing; the fourth is not to be attached to external realms, to be free from the instigation of afflictions, to uphold all the teachings of the Tathagata, never to violate them, to accord with the equality of all Dharma schools, and to understand the fundamental principle of the Dharma realm; the fifth is to practice in the world as if one were a lowly son of a Candala (旃陀羅, Candala, the lowest caste in ancient Indian society), using a humble mind to stay away from arrogance, pride, and intoxication; the sixth is to constantly live by begging for food, treating all offerings equally in order; the seventh is to dwell in the world without doubt in the mind, having true knowledge and vision of the Buddha-dharma; the eighth is to have no hesitation in the mind, inwardly realizing the Dharma; the ninth is no longer easily believing others, not being easily led astray, seeing the truth for oneself; the tenth is to be a field of merit in the world, skillfully cultivating practice. Thus, a Bodhisattva-Mahasattva who possesses these ten qualities is known by the world.' 'Good man! A Bodhisattva-Mahasattva who possesses ten qualities is like a lotus flower. What are the ten? The first is that the body is without defilement, the second is not to dwell with subtle evils, the third is that the fragrance of precepts is fragrant, the fourth is to be born pure, the fifth is to have a kind and joyful appearance, the sixth is to be gentle and subtle, the seventh is that those who see it feel auspicious, the eighth is that the mind is enlightened, the ninth is that the mind is mature, and the tenth is to be good at embracing (sentient beings).' 'Good man! How does a Bodhisattva-Mahasattva achieve being without defilement, and even being good at embracing (sentient beings)?' 'Good man! Just as a lotus flower emerges from the water without being defiled, this is because the Dharma-nature of the lotus is inherently so; similarly, a Bodhisattva emerges from the water of birth and death without being defiled. Why? Because the Bodhisattva has obtained skillful means and wisdom, all Bodhisattvas are skilled in using skillful means, even if they are in the cycle of birth and death, the faults of birth and death cannot defile them, because the Bodhisattva is supported by skillful means and wisdom.'
「善男子！如蓮華中一滴之水不能得住；如是，菩薩微細罪過悉不中住。
「善男子！如諸地界生蓮華處，香氣芬馥熏是方所；如是，菩薩是處鄉村、國邑、聚落，所居之處以戒香氣無處不遍。
「善男子！如地界處有生蓮華凈潔可愛，國王、王民、一切百姓悉往就之；菩薩亦爾，諸處受生自性凈潔，戒德、威儀無不具足，天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽、人非人等之所恭敬、愛重禮拜，諸佛、菩薩稱歎光揚。
「善男子！猶如蓮華開敷之時見則歡喜，色貌可愛能悅眾情；菩薩亦爾，密笑之時無有顰蹙，諸根清凈。
「善男子！猶如蓮華柔軟，無有粗澀；菩薩亦爾，自然柔軟，本無粗獷。
「善男子！如見蓮華于夢想時則為吉祥，而加稱歎而利益故；見於菩薩利益亦爾，一切住處甚為吉祥，為得一切智故。
「善男子！猶如蓮華漸漸開敷；菩薩亦爾，智慧覺分蓮華開敷，是時說名為佛覺悟。
「善男子！如蓮華敷，見時悅于眼根、嗅時悅于鼻根、觸時悅于身根、心歡喜時悅于意根；菩薩亦爾，成熟智慧光時，見時眼根清凈、聞時耳根清凈、已有戒功德香而悅鼻根、觸時供養恭敬而悅身根、若能思惟嘆功德時意根清凈。
「善男子！如蓮華
【現代漢語翻譯】 現代漢語譯本 『善男子！就像蓮花中的一滴水無法停留一樣；菩薩細微的罪過也同樣不能停留。 『善男子！就像土地生長蓮花的地方，香氣芬芳瀰漫那個地方；菩薩也是如此，無論在鄉村、國都、聚落，所居住的地方都充滿戒律的香氣，無處不遍佈。 『善男子！就像土地生長蓮花的地方，乾淨美好惹人喜愛，國王、臣民、所有百姓都前往觀賞；菩薩也是如此，無論在哪裡受生，自性都是清凈的，戒德、威儀沒有不具備的，天（Deva，天神）、龍（Nāga，龍族）、夜叉（Yakṣa，夜叉）、乾闥婆（Gandharva，香神）、阿修羅（Asura，非天）、緊那羅（Kiṃnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等都恭敬、愛重、禮拜，諸佛、菩薩都稱讚、光大宣揚。 『善男子！就像蓮花開放的時候，看到就歡喜，顏色美好能使大眾心情愉悅；菩薩也是如此，微笑的時候沒有皺眉，諸根清凈。 『善男子！就像蓮花柔軟，沒有粗糙生澀；菩薩也是如此，自然柔軟，本來就沒有粗獷。 『善男子！就像夢中見到蓮花就被認為是吉祥，並且加以稱讚，因為能帶來利益；見到菩薩所帶來的利益也是如此，一切居住的地方都非常吉祥，爲了獲得一切智慧的緣故。 『善男子！就像蓮花漸漸開放；菩薩也是如此，智慧覺悟的蓮花開放，這時就稱為佛的覺悟。 『善男子！就像蓮花開放，看到的時候使眼根愉悅、聞到的時候使鼻根愉悅、觸控的時候使身根愉悅、心中歡喜的時候使意根愉悅；菩薩也是如此，成熟智慧之光的時候，看到的時候眼根清凈、聽到的時候耳根清凈、因為具有戒律功德的香氣而使鼻根愉悅、觸控到供養恭敬的時候使身根愉悅、如果能夠思惟讚歎功德的時候意根清凈。 『善男子！就像蓮花
【English Translation】 English version 『Good man! Just as a drop of water cannot stay in a lotus flower; likewise, even the slightest transgressions of a Bodhisattva cannot remain. 『Good man! Just as the place where lotus flowers grow is filled with fragrant scents that permeate the area; so too, the villages, cities, and settlements where a Bodhisattva resides are filled with the fragrance of moral discipline, pervading everywhere. 『Good man! Just as a place where lotus flowers grow is clean, beautiful, and beloved, and kings, ministers, and all people go to it; so too is a Bodhisattva. Wherever they are born, their nature is pure, and they are complete in moral discipline, dignified conduct, and demeanor. They are revered, loved, and worshipped by Devas (天神), Nāgas (龍族), Yakṣas (夜叉), Gandharvas (香神), Asuras (非天), Kiṃnaras (歌神), Mahoragas (大蟒神), humans, and non-humans. They are praised and extolled by all Buddhas and Bodhisattvas. 『Good man! Just as seeing a lotus flower in bloom brings joy, and its beautiful appearance pleases the hearts of all; so too is a Bodhisattva. When they smile, there is no frowning, and their faculties are pure. 『Good man! Just as a lotus flower is soft and without roughness; so too is a Bodhisattva, naturally gentle and without any harshness. 『Good man! Just as seeing a lotus flower in a dream is considered auspicious and is praised for the benefits it brings; so too is seeing a Bodhisattva. All places where they reside are very auspicious, for the sake of attaining all wisdom. 『Good man! Just as a lotus flower gradually blooms; so too does the lotus flower of wisdom and enlightenment bloom in a Bodhisattva. At that time, it is called the enlightenment of a Buddha. 『Good man! Just as when a lotus flower blooms, it pleases the eye when seen, pleases the nose when smelled, pleases the body when touched, and pleases the mind when one is joyful; so too is a Bodhisattva. When the light of mature wisdom shines, the eye faculty is purified when seen, the ear faculty is purified when heard, the nose faculty is pleased by the fragrance of moral discipline, the body faculty is pleased by offerings and reverence when touched, and the mind faculty is purified when one contemplates and praises their merits. 『Good man! Just as a lotus flower
生，人天攝受；菩薩亦爾，出於世間，諸佛、菩薩，乃至諸天、帝釋、梵天、護世之所崇仰。
「是名菩薩自無染污乃至攝受。
「善男子！如是，菩薩具是十法，喻如蓮華。
「善男子！菩薩摩訶薩具足十法，心意廣大。何者為十？一者、我當修行一切諸波羅蜜故發增廣心；二者、我當成熟一切佛法故發增廣心；三者、我當教化一切眾生故發增廣心；四者、我當坐于道場得成阿耨多羅三藐三菩提，成等覺已當轉法輪，若梵、若天、一切世間所不能轉故發增廣心；五者、我當利益一切眾生，于無量無邊世界發增廣心；六者、我當造作智慧舟航，度諸眾生於生死海發增廣心；七者、一切眾生無救、無護、無歸依處、無有親識能度脫者，我當爲其作親屬故發增廣心；八者、我當顯現諸佛威神、作師子吼、遊戲諸佛神通道力，亦當視顧摩訶那伽發增廣心；九者、我當不共一切世間——若天、若人——無比無等故發增廣心；十者、以佛正法，我當教化一切眾生，非陋行故、非苦行故、非下劣行故，發增廣心。
「善男子！菩薩摩訶薩具是十法，發增廣心。
「善男子！菩薩摩訶薩具足十法，心得清凈。何等為十？一者、心多信樂，心內不動，心住堅固，心無虛假，遠離一切不善思惟，所謂不發
【現代漢語翻譯】 現代漢語譯本：
生，為人天所攝受；菩薩也是如此，出於世間，被諸佛、菩薩，乃至諸天、帝釋（Indra，天神之王）、梵天（Brahma，創造之神）、護世（Lokapala，守護世界的四位天王）所崇仰。
『這叫做菩薩自身沒有染污乃至被攝受。』
『善男子！像這樣，菩薩具備這十種法，譬如蓮花。』
『善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）具足十種法，心意廣大。哪十種呢？一者、我應當修行一切諸波羅蜜（Paramita，到達彼岸的方法）的緣故，發起增廣心；二者、我應當成熟一切佛法的緣故，發起增廣心；三者、我應當教化一切眾生的緣故，發起增廣心；四者、我應當坐在道場得成阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成就正等覺悟后應當轉法輪（Dharmacakra，佛法之輪），無論是梵天、還是天人、一切世間所不能轉的緣故，發起增廣心；五者、我應當利益一切眾生，于無量無邊的世界發起增廣心；六者、我應當造作智慧舟航，度諸眾生於生死海的緣故，發起增廣心；七者、一切眾生沒有救護、沒有保護、沒有歸依之處、沒有親人能夠度脫他們，我應當為他們做親屬的緣故，發起增廣心；八者、我應當顯現諸佛的威神、作獅子吼（Simhanada，比喻佛陀的教法如獅子吼般威猛），遊戲諸佛的神通道力，也應當視顧摩訶那伽（Mahānāga，偉大的龍）的緣故，發起增廣心；九者、我應當不共於一切世間——無論是天人、還是人——無比無等的緣故，發起增廣心；十者、以佛的正法，我應當教化一切眾生，不是因為卑劣的行為、不是因為苦行、不是因為下劣的行徑的緣故，發起增廣心。
『善男子！菩薩摩訶薩具備這十種法，發起增廣心。』
『善男子！菩薩摩訶薩具足十種法，心得清凈。哪十種呢？一者、心多信樂，心內不動，心住堅固，心無虛假，遠離一切不善的思惟，所謂不發
【English Translation】 English version:
Birth is embraced by gods and humans; so too is the Bodhisattva, emerging from the world, revered by all Buddhas, Bodhisattvas, even gods, Indra (king of the gods), Brahma (the creator god), and the Lokapalas (the four heavenly kings who guard the world).
'This is called the Bodhisattva being without defilement and being embraced.'
'Good man! Thus, the Bodhisattva possesses these ten qualities, like the lotus flower.'
'Good man! The Bodhisattva-Mahasattva (Great Bodhisattva) is endowed with ten qualities, and his mind is vast. What are the ten? First, I shall cultivate all the Paramitas (perfections, ways to cross over to the other shore), therefore I generate an expansive mind; second, I shall mature all Buddha-dharmas, therefore I generate an expansive mind; third, I shall teach and transform all sentient beings, therefore I generate an expansive mind; fourth, I shall sit at the Bodhimanda (place of enlightenment) and attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), and after attaining perfect enlightenment, I shall turn the Dharmacakra (Wheel of Dharma), which neither Brahma, nor gods, nor all the world can turn, therefore I generate an expansive mind; fifth, I shall benefit all sentient beings, and in immeasurable and boundless worlds, I generate an expansive mind; sixth, I shall build a boat of wisdom to ferry all sentient beings across the sea of samsara (cycle of birth and death), therefore I generate an expansive mind; seventh, all sentient beings have no savior, no protector, no place of refuge, and no relatives to deliver them, I shall be their kin, therefore I generate an expansive mind; eighth, I shall manifest the majestic power of all Buddhas, roar the lion's roar (Simhanada, a metaphor for the Buddha's powerful teachings), play with the miraculous powers of all Buddhas, and also regard the Mahānāga (Great Dragon), therefore I generate an expansive mind; ninth, I shall be incomparable and unequaled to all the world—whether gods or humans—therefore I generate an expansive mind; tenth, with the Buddha's true Dharma, I shall teach and transform all sentient beings, not through base conduct, not through ascetic practices, not through inferior ways, therefore I generate an expansive mind.
'Good man! The Bodhisattva-Mahasattva possesses these ten qualities, and generates an expansive mind.'
'Good man! The Bodhisattva-Mahasattva is endowed with ten qualities, and his mind becomes pure. What are the ten? First, his mind is full of faith and joy, his mind is unmoving within, his mind dwells in firmness, his mind is without falsehood, he is far from all unwholesome thoughts, that is, he does not generate
心求聲聞道、求辟支佛道。
「以少欲知足故，遠離一切垢穢不凈：離身貢高，所謂不作虛假威儀；離口貢高，所謂不說非實語言；離心貢高，無諂曲故、身不混雜故、口少欲故、心無貪求故。
「知恩報恩，微細恩義尚不忘失，何況多者？
「言語諦實，于所作事不譭謗他、無利不說、唯嘆有德、利喜勸嘆，是中唯見功德，如說而行。
「菩薩不得以口慰喻而心含怨；菩薩以口勸嘆，心不令諍；口說愛語，心無忿恨。
「菩薩不以身現善而心行惡、菩薩不以身恭敬而心輕慢。
「菩薩無貢高、不懈怠，不吝惜、不嫉妒，菩薩既無貢高，亦不懈怠，不慳、不嫉，亦不幻惑亦無諂曲。
「菩薩不鬥兩邊互相破散。何以故？菩薩以身恭敬，口說諦實，三業相應。
「不謗如來清凈正法，菩薩不敢謗法。云何不謗諸佛正法？菩薩發阿耨多羅三藐三菩提心，剃除鬚髮，著壞色衣，于佛正法而得出家。如是出家，非畏國王故、不畏劫賊所破壞故、不負債故、不怖畏故、不為生活故而作沙門，以信樂故出家學道、唯求法故親近善友、深心承事、就善知識、深心聽法。如法修行，心無憍慢，雖無憍慢而顛倒取，若無顛倒則能通達于佛正道，以通達故則得正法，以得法故決定阿耨多
【現代漢語翻譯】 現代漢語譯本：心中追求聲聞道（Śrāvakayāna，通過聽聞佛法而修行的道路）、追求辟支佛道（Pratyekabuddhayāna，無需依賴他人教導，通過自身努力證悟的道路）。
『因為少欲知足，所以遠離一切垢穢不凈：遠離身體的貢高我慢，就是不做虛假的威儀；遠離口頭的貢高我慢，就是不說不真實的語言；遠離內心的貢高我慢，因為沒有諂媚和虛偽，身體不與惡行混雜，口中少欲，心中沒有貪求。』
『知恩圖報，即使是微小的恩情也不忘記，更何況是大的恩情呢？』
『言語真實，對於所做的事情不誹謗他人，沒有利益的事情不說，只讚歎有德之人，以利益和喜悅勸導和讚歎，在這其中只看到功德，如所說的那樣去做。』
『菩薩不可以用口頭上的安慰來掩蓋內心的怨恨；菩薩用口頭上的勸導和讚歎，內心不引起爭端；口中說出愛語，心中沒有忿怒和怨恨。』
『菩薩不以身體表現出善良而內心行惡，菩薩不以身體的恭敬而內心輕視和傲慢。』
『菩薩沒有貢高我慢，不懈怠，不吝嗇，不嫉妒，菩薩既沒有貢高我慢，也不懈怠，不慳吝，不嫉妒，也沒有虛幻迷惑，也沒有諂媚虛偽。』
『菩薩不挑撥離間，使兩方互相破壞。為什麼呢？因為菩薩以身體恭敬，口說真實的話，身口意三業相應。』
『不誹謗如來（Tathāgata，佛的稱號之一）清凈的正法，菩薩不敢誹謗佛法。如何才能不誹謗諸佛的正法呢？菩薩發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），剃除鬚髮，穿著染壞色的衣服，爲了佛的正法而出家。這樣的出家，不是因為害怕國王，不是因為害怕盜賊的破壞，不是因為欠債，不是因為恐懼，不是爲了生活而做沙門（Śrāmaṇa，出家修道者），而是因為信樂佛法而出家學道，只爲了求法而親近善友，以深切的心意侍奉，接近善知識（Kalyāṇa-mitra，能引導人們走向正道的良師益友），以深切的心意聽聞佛法。如法修行，心中沒有驕慢，即使沒有驕慢而顛倒理解，如果沒有顛倒理解就能通達于佛的正道，因為通達的緣故就能得到正法，因為得到正法的緣故就能決定證得阿耨多』
【English Translation】 English version: Seeking in the mind the Śrāvakayāna (the path of disciples who attain enlightenment by hearing the teachings), seeking the Pratyekabuddhayāna (the path of solitary Buddhas who attain enlightenment independently).
'Because of having few desires and being content, one stays away from all defilements and impurities: staying away from bodily arrogance, which means not creating false appearances; staying away from verbal arrogance, which means not speaking untrue words; staying away from mental arrogance, because there is no flattery or deceit, the body is not mixed with evil deeds, the mouth has few desires, and the mind has no greed.'
'Knowing gratitude and repaying kindness, even the smallest kindness is not forgotten, let alone greater ones?'
'Speaking truthfully, not slandering others in what is done, not speaking of things that are not beneficial, only praising those who have virtue, encouraging and praising with benefit and joy, seeing only merit in this, acting as one speaks.'
'A Bodhisattva (an enlightened being who postpones their own nirvana to help others) should not use words of comfort to cover up resentment in the heart; a Bodhisattva uses words of encouragement and praise, not causing disputes in the heart; speaking loving words, without anger or resentment in the heart.'
'A Bodhisattva does not outwardly show goodness while inwardly acting evilly; a Bodhisattva does not outwardly show respect while inwardly being contemptuous and arrogant.'
'A Bodhisattva has no arrogance, is not lazy, is not stingy, is not jealous; a Bodhisattva has neither arrogance nor laziness, is neither miserly nor jealous, is neither illusory nor deceitful.'
'A Bodhisattva does not incite both sides to destroy each other. Why? Because the Bodhisattva is respectful in body, speaks truthfully, and the three karmas (body, speech, and mind) are in harmony.'
'Not slandering the pure and true Dharma (the teachings of the Buddha) of the Tathāgata (one of the titles of a Buddha), a Bodhisattva dares not slander the Dharma. How does one not slander the true Dharma of all Buddhas? A Bodhisattva generates the Anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), shaves their head and beard, wears dyed robes, and leaves home for the sake of the Buddha's true Dharma. Such leaving home is not because of fear of the king, not because of fear of destruction by thieves, not because of debt, not because of fear, not to make a living as a Śrāmaṇa (a wandering ascetic), but because of faith and joy in the Dharma, leaving home to study the path, only seeking the Dharma and drawing near to good friends (Kalyāṇa-mitra, spiritual friends or mentors), serving them with deep sincerity, approaching wise teachers, and listening to the Dharma with deep sincerity. Practicing according to the Dharma, without arrogance in the heart, even if there is no arrogance but understanding is inverted, if there is no inverted understanding, then one can penetrate the true path of the Buddha, and because of penetration, one can obtain the true Dharma, and because of obtaining the Dharma, one can definitely attain Anuttara.'
羅三藐三菩提。如是，學者不謗如來正教正法。
「善男子！如是，菩薩具足十法，心得清凈。
「善男子！菩薩摩訶薩具足十法，無有疑惑。何等為十？信于如來身有秘密、信于如來口有秘密、信于如來心有秘密、信菩薩行、信具神通、信滿本願、信一乘道、信種種說、信佛音聲妙響甚深、信化眾生隨其根性。
「善男子！云何菩薩信于如來有身秘密乃至信于教化眾生？
「善男子！菩薩作如是念：『所聞如來有是法身：寂靜身、無等身、無等等身、無量身、不共身、金剛身，皆是真實，不虛不誑。』菩薩是處不生疑惑，無有二心。如是，信于如來身有秘密。
「復作是念：『絓是所聞如來有口秘密，如來自口授記、相貌授記，若不了義所說經教，悉皆信之。如來無有蹉跌、非無義說，以是因緣，悉非妄語。諸佛如來滅一切惡，清凈無垢，無復煩惱、結使燋熱，自在具足，無所希望、無濁、無穢。若言如來有失、如來無義語者，無有是處，至真至實，無有欺誑。』是處不疑不惑，如是，信于佛口秘密。
「復作是念：『絓是如來心中秘密，在心內懷，依止於心，一切聲聞、緣覺所不能知，及諸菩薩一切眾生，唯除如來神通力耳。何以故？如來甚深，難冒難量，境界廣大，無邊
【現代漢語翻譯】 現代漢語譯本 阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這樣，學習者就不會誹謗如來的正教正法。
『善男子！像這樣，菩薩具足十法，內心就能清凈。』
『善男子！菩薩摩訶薩具足十法，就不會有疑惑。是哪十種呢？相信如來身有秘密、相信如來口有秘密、相信如來心有秘密、相信菩薩行、相信具有神通、相信圓滿本願、相信一乘道、相信種種說法、相信佛音聲美妙深遠、相信教化眾生隨順其根性。』
『善男子！菩薩如何相信如來有身秘密，乃至相信教化眾生呢？』
『善男子！菩薩這樣想：『所聽聞的如來有法身：寂靜身、無等身、無等等身、無量身、不共身、金剛身，這些都是真實的，不虛假不欺騙。』菩薩對於這些不產生疑惑，沒有二心。像這樣，相信如來身有秘密。
又這樣想：『所聽聞的如來有口秘密，如來從口中親自授記、相貌授記，即使是不了義的經教，都完全相信。如來沒有差錯，不說沒有意義的話，因為這個緣故，所說都不是妄語。諸佛如來滅除一切惡，清凈沒有污垢，沒有煩惱、結使的焦熱，自在具足，沒有希望、沒有污濁、沒有穢物。如果說如來有失誤、如來說沒有意義的話，那是不可能的，至真至實，沒有欺騙。』對於這些不懷疑不迷惑，像這樣，相信佛口秘密。
又這樣想：『如來心中有秘密，藏在內心深處，依止於心，一切聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，靠自己領悟佛法的修行者）都不能知道，以及諸菩薩一切眾生，只有如來的神通力才能知道。為什麼呢？如來非常深奧，難以觸及難以衡量，境界廣大，沒有邊際。
【English Translation】 English version Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Thus, a learner does not slander the Tathagata's (如來，one who has thus come) true teachings and true Dharma (正法，true law).
'Good man! Thus, a Bodhisattva (菩薩，enlightenment being) who is complete with these ten qualities, his mind will be pure.'
'Good man! A Bodhisattva-Mahasattva (菩薩摩訶薩，great enlightenment being) who is complete with these ten qualities, will have no doubts. What are the ten? Believing that the Tathagata's body has secrets, believing that the Tathagata's mouth has secrets, believing that the Tathagata's mind has secrets, believing in the Bodhisattva's practices, believing in having supernatural powers, believing in fulfilling original vows, believing in the One Vehicle path, believing in various teachings, believing that the Buddha's voice is wonderfully profound, believing in teaching sentient beings according to their roots.'
'Good man! How does a Bodhisattva believe that the Tathagata's body has secrets, and even believe in teaching sentient beings?'
'Good man! A Bodhisattva thinks like this: 'What is heard about the Tathagata having a Dharma body (法身，Dharma body): a body of stillness, a body without equal, a body without anything comparable, a limitless body, a unique body, a diamond body, all of these are true, not false and not deceiving.' The Bodhisattva does not generate doubts about these, and has no divided mind. Thus, he believes that the Tathagata's body has secrets.
Again, he thinks like this: 'What is heard about the Tathagata having mouth secrets, the Tathagata personally bestows predictions from his mouth, predictions of appearance, even the teachings of scriptures that are not of definitive meaning, he completely believes them. The Tathagata has no errors, does not speak meaningless words, because of this reason, what is said is not false. All Buddhas and Tathagatas extinguish all evil, are pure without defilement, have no more afflictions, the burning heat of fetters, are freely complete, have no desires, no turbidity, no filth. If it is said that the Tathagata has faults, that the Tathagata speaks meaningless words, that is impossible, it is the ultimate truth, without deception.' He does not doubt or become confused about these, thus, he believes in the Buddha's mouth secrets.
Again, he thinks like this: 'The Tathagata has secrets in his mind, hidden deep within, relying on the mind, all Śrāvakas (聲聞，hearers) and Pratyekabuddhas (緣覺，solitary Buddhas) cannot know, as well as all Bodhisattvas and all sentient beings, only the Tathagata's supernatural power can know. Why? The Tathagata is extremely profound, difficult to reach and difficult to measure, the realm is vast, without boundaries.
無量，同於虛空不可思議，唯真唯實，無有虛誑。』是處不疑，如是，信心秘密。
「復作是念：『絓是所聞一切菩薩勤利眾生、成就一切眾生，於是事業都無疲倦、亦不怖畏。荷負大擔，力勢堅固，修行十度一切佛法，有無礙智、無邊智、無等智、不共智。勇猛堅固、莊嚴堅固、誓願堅固，為菩提故次第滿足，唯真唯實，非是欺誑。』是處不疑，如是，菩薩信于修行。
「復作是念：『菩薩坐于道場，所得無滯無障無礙清凈眼通，乃至耳通、他心智通、宿命通、如意神通、漏盡通，無著無滯無障無礙。』於三世中得一剎那相應智，視眾生界如實見之，是等眾生具足行身惡業、具足行口惡業、具足行意惡業、誹謗賢聖、邪見顛倒、行於邪法，業因緣故，捨身死後生諸惡道、受地獄苦；有諸眾生以身善業、以口、意業善、正見具足故，不謗賢聖、行於正見，以正見故三業清凈，以是因緣捨身死後生於善道，天上受樂。如是真實觀眾生界，即見眾生善、不善業。
「復作是念：『我昔作菩薩時行菩提道，作是誓願：「自成正覺方令覺他。」是我前愿，今已果滿得如所愿，皆是真實、無有虛誑。』是處不疑亦不生惑，故說菩薩名為等覺，已自覺悟名三佛陀。
「善男子！如是，菩薩信于菩提、信佛
【現代漢語翻譯】 現代漢語譯本：『無量（immeasurable），等同於虛空一樣不可思議，唯有真實，沒有虛假。』對此處不懷疑，這就是信心的秘密。 『又這樣想：『我所聽到的一切菩薩，都勤奮利益眾生、成就一切眾生，對於這些事業都沒有疲倦、也不怖畏。他們承擔著重大的責任，力量和氣勢堅固，修行十度（ten perfections）一切佛法，具有無礙智、無邊智、無等智、不共智。他們勇猛堅固、莊嚴堅固、誓願堅固，爲了菩提（bodhi，覺悟）的緣故次第圓滿，唯有真實，不是欺騙。』對此處不懷疑，這就是菩薩信于修行。 『又這樣想：『菩薩坐在道場（bodhimaṇḍa，證悟之地），所得到的清凈眼通沒有滯礙、沒有障礙、沒有阻礙，乃至耳通、他心智通、宿命通、如意神通、漏盡通，都沒有執著、沒有滯礙、沒有障礙、沒有阻礙。』在過去、現在、未來三世中得到與一剎那（kṣaṇa，極短的時間單位）相應的智慧，觀察眾生界如實地見到：這些眾生具足身惡業、具足口惡業、具足意惡業、誹謗賢聖、邪見顛倒、行於邪法，因為這些業的因緣，捨棄身體死後墮入各種惡道、遭受地獄的痛苦；還有一些眾生以身體的善業、以口和意的善業、正見具足，不誹謗賢聖、行於正見，因為正見的緣故三業清凈，因為這些因緣捨棄身體死後生於善道，在天上享受快樂。像這樣真實地觀察眾生界，就能見到眾生的善業和不善業。 『又這樣想：『我過去作為菩薩修行菩提道時，曾發誓愿：「自己成就正覺（samyak-saṃbodhi，完全覺悟）之後才令他人覺悟。」這是我之前的誓願，現在已經圓滿實現了，都如我所愿，都是真實的，沒有虛假。』對此處不懷疑也不產生疑惑，所以說菩薩名為等覺（samantabuddha，普覺），已經自覺覺悟名為三佛陀（buddha，佛）。 『善男子！像這樣，菩薩信于菩提、信佛。'
【English Translation】 English version: 『Immeasurable, like the inconceivable emptiness of space, only true and real, without falsehood.』 Not doubting this, such is the secret of faith. 『Again, thinking thus: 『All the Bodhisattvas (bodhisattva, beings on the path to enlightenment) I have heard of diligently benefit sentient beings and accomplish all sentient beings, without weariness or fear in these endeavors. They bear great burdens, their strength and power are firm, they cultivate the ten perfections (ten pāramitās) of all Buddha-dharmas, possessing unobstructed wisdom, boundless wisdom, unequaled wisdom, and unshared wisdom. They are courageous and firm, their adornments are firm, their vows are firm, fulfilling them in order for the sake of Bodhi (bodhi, enlightenment), only true and real, not deceitful.』 Not doubting this, such is the Bodhisattva's faith in practice. 『Again, thinking thus: 『The Bodhisattva, seated at the Bodhimaṇḍa (bodhimaṇḍa, place of enlightenment), attains unobstructed, unimpeded, and unhindered pure divine eye, and so on, divine ear, knowledge of others' minds, knowledge of past lives, psychic powers of wish fulfillment, and extinction of outflows, without attachment, obstruction, impediment, or hindrance.』 In the three times, they attain wisdom corresponding to a single kṣaṇa (kṣaṇa, an extremely short unit of time), observing the realm of sentient beings and seeing them as they truly are: these sentient beings fully engage in evil deeds of body, fully engage in evil deeds of speech, fully engage in evil deeds of mind, slander the virtuous and noble, hold perverse and inverted views, and practice evil dharmas. Due to the karmic causes, after abandoning their bodies and dying, they are born into various evil realms and suffer the pains of hell; there are also sentient beings who, through good deeds of body, good deeds of speech and mind, and possessing complete right views, do not slander the virtuous and noble, and practice right views. Because of right views, their three karmas are purified, and due to these causes, after abandoning their bodies and dying, they are born into good realms, enjoying happiness in the heavens. Thus, truly observing the realm of sentient beings, they see the good and unwholesome deeds of sentient beings. 『Again, thinking thus: 『When I practiced the Bodhisattva path as a Bodhisattva in the past, I made this vow: 「Only after I have attained perfect enlightenment (samyak-saṃbodhi, complete enlightenment) will I cause others to awaken.」 This was my previous vow, and now it has been fulfilled as I wished, all is true, without falsehood.』 Not doubting this and not giving rise to doubt, therefore the Bodhisattva is called Samantabuddha (samantabuddha, universal enlightenment), and having awakened oneself and others is called Buddha (buddha, awakened one).』 『Good man! Thus, the Bodhisattva has faith in Bodhi and faith in the Buddha.』
出世。復作是念：『所聞一乘——唯一佛乘——皆是真實，非是欺誑，不虛不謬。所以者何？諸乘皆從大乘中出。譬如閻浮提洲，乃有諸洲而相圍繞，各各名字皆悉屬於閻浮提洲，總說其名入閻浮提；一切諸乘亦復如是，依大乘出，無二、無三。』是處不疑，如是，信於一佛乘道。
「復作是念：『聞諸如來種種說法，于諸經中悉是真實。所以者何？為化眾生故，而諸如來隨機說法。』是處不疑、亦不生惑、不作二心，如是，信於三乘有異。
「復作是念：『聞諸如來響音甚深，微妙梵音悉皆真實。所以者何？諸梵天子少分善根，尚有音聲微妙響徹、柔軟了亮、雅美可愛，何況如來於無量劫修行成就百福莊嚴、萬德具足？』是處不疑不惑，如是，信于如來甚深響音。
「復作是念：『聞佛如來了別機性、諸根利鈍，所化眾生聞以一音說法，隨類各各得解，斷其疑心，善根成熟者而前化之。一一眾生作如是解：「如來今者為我一人說如是法。」而諸如來無是分別亦無思惟，是等悉皆真實，非謬非誑。』是處不疑不惑，生如是信：隨機緣故教化眾生。
「善男子！如是，十法具足，菩薩摩訶薩無疑惑心。
「善男子！菩薩摩訶薩具足十法，喻如大海。
「何等為十？一切珍寶之所歸
【現代漢語翻譯】 現代漢語譯本：出世。又這樣想：『所聽聞的唯一佛乘——唯一的成佛之道——都是真實的，不是欺騙，不虛假不謬誤。為什麼這樣說呢？因為所有其他的乘（教法）都從大乘（Mahayana）中產生。譬如閻浮提洲（Jambudvipa，我們所居住的這個世界），周圍有許多小洲圍繞，每個洲的名字都屬於閻浮提洲，總的來說都歸入閻浮提；一切其他的乘也是這樣，依大乘而出，沒有二乘、三乘的分別。』 在這裡不再懷疑，這樣，就相信唯一的佛乘之道。 又這樣想：『聽聞諸佛如來說的種種法，在各種經典中都是真實的。為什麼這樣說呢？爲了教化眾生，諸佛如來根據不同的根機而說法。』 在這裡不再懷疑、也不迷惑、不產生二心，這樣，就相信三乘（聲聞乘、緣覺乘、菩薩乘）的差別。 又這樣想：『聽聞佛如來的聲音非常深遠，微妙的梵音都是真實的。為什麼這樣說呢？因為諸梵天子（Brahma，色界天的天神）憑藉少許的善根，尚且有聲音微妙響亮、柔軟清晰、優美動聽，何況如來在無量劫修行成就百福莊嚴、萬德具足？』 在這裡不再懷疑不迷惑，這樣，就相信如來深遠的聲音。 又這樣想：『聽聞佛如來了知眾生的根機和稟性，諸根的銳利和遲鈍，所教化的眾生聽到同一種說法，隨著各自的類別而理解，斷除他們的疑心，對於善根成熟的人就進一步教化。每一個眾生都這樣理解：「如來現在是為我一個人說這樣的法。」而諸佛如來沒有這樣的分別，也沒有這樣的思惟，這些都是真實的，不是虛假的，不是欺騙。』 在這裡不再懷疑不迷惑，產生這樣的信念：根據不同的機緣教化眾生。 『善男子！像這樣，具備這十種法，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）就沒有疑惑之心。 『善男子！菩薩摩訶薩具備這十種法，就像大海一樣。 『哪十種呢？一切珍寶都歸向大海。
【English Translation】 English version: He then thought: 『The one vehicle (Ekayana) I have heard – the only Buddha Vehicle – is all true, not deceptive, not false, not mistaken. Why is this? Because all vehicles come from the Great Vehicle (Mahayana). It is like Jambudvipa (the continent where we live), which is surrounded by many continents, each with its own name, but all belong to Jambudvipa, and their names are collectively included in Jambudvipa; all vehicles are also like this, arising from the Great Vehicle, without two or three.』 Here, he has no doubt, and thus believes in the one Buddha Vehicle path. He then thought: 『Hearing the various teachings of the Tathagatas (如來，one who has thus come), all are true in the sutras. Why is this? Because, to transform sentient beings, the Tathagatas teach according to their capacities.』 Here, he has no doubt, nor does he become confused, nor does he have a divided mind, and thus believes in the differences among the Three Vehicles (Triyana). He then thought: 『Hearing the profound sound of the Tathagatas, the subtle Brahma sounds are all true. Why is this? Because even the Brahma gods (梵天, gods of the Form Realm) with a small amount of good roots, still have subtle, resonant, soft, clear, elegant, and lovely voices, how much more so the Tathagatas who have cultivated for countless kalpas (劫，eon) and achieved hundreds of blessings and adorned with myriad virtues?』 Here, he has no doubt or confusion, and thus believes in the profound sound of the Tathagatas. He then thought: 『Hearing that the Buddhas understand the dispositions and faculties of beings, the sharpness and dullness of their roots, and that the beings they transform hear the same Dharma (法，teachings) spoken with one voice, and each understands according to their kind, cutting off their doubts, and those whose good roots are mature are transformed first. Each being thinks, 「The Tathagata is now speaking this Dharma for me alone.」 But the Tathagatas have no such distinctions or thoughts, and all of this is true, not false, not deceptive.』 Here, he has no doubt or confusion, and generates such faith: teaching sentient beings according to their respective circumstances. 『Good man! In this way, possessing these ten qualities, the Bodhisattva-Mahasattva (菩薩摩訶薩，great bodhisattva) has no doubts. 『Good man! A Bodhisattva-Mahasattva who possesses these ten qualities is like the great ocean. 『What are the ten? All treasures flow into it.
聚、難冒、廣大、漸漸轉深、不宿死屍、等為一味、復能容受一切川流、不過齊限、諸大眾生之所依止、無有邊際。
「善男子！云何菩薩眾寶歸聚乃至云何無有邊際？
「善男子！譬如大海，一切珍寶是中聚集，無量無邊，一切眾生往彼采寶；菩薩亦爾，一切功德珍寶聚集，無量無邊，一切眾生求福德者而往詣之。
「善男子！如海難冒；菩薩亦爾，甚深難冒。
「善男子！如海廣大；菩薩亦爾，慈悲、智慧甚廣大故。
「善男子！譬如大海漸漸轉深；菩薩亦爾，修道、種智漸漸轉深。
「善男子！如彼大海不與一切死屍共宿。所以者何？大海法爾。如是，菩薩不與一切煩惱及惡知識而共止宿。何以故？菩薩法爾故。
「善男子！如此大海，一切眾流悉往入之，至成一味，所謂鹹味；菩薩亦爾，絓是所修一切白法悉成一味，所謂一切智味。
「善男子！如海容受無量眾流，不增、不減；菩薩亦爾，受無量法無有增減。
「善男子！如彼大海不過齊限；菩薩亦爾，教化眾生不過齊限。
「善男子！如大海水，大身眾生在中居住；菩薩亦爾，一切眾生有白凈法，于菩薩身依止而住。
「善男子！如大海水無有邊際，一切眾生不能知其水之多少；菩
【現代漢語翻譯】 現代漢語譯本：聚集、難以冒犯、廣大、漸漸轉深、不與死屍同宿、等同於一種味道、又能容納一切河流、不超過既定的界限、是眾多眾生的依靠之處、沒有邊際。
『善男子！什麼是菩薩的眾寶聚集，乃至什麼是沒有邊際？』
『善男子！譬如大海，一切珍寶都在其中聚集，無量無邊，一切眾生前往那裡采寶；菩薩也是這樣，一切功德珍寶聚集，無量無邊，一切眾生爲了尋求福德而前往親近他。』
『善男子！如同大海難以冒犯；菩薩也是這樣，非常深奧難以冒犯。』
『善男子！如同大海廣大；菩薩也是這樣，因為慈悲和智慧非常廣大。』
『善男子！譬如大海漸漸轉深；菩薩也是這樣，修道和種智（bodhi-seed wisdom）漸漸轉深。』
『善男子！如同那大海不與一切死屍同宿。為什麼呢？這是大海的法則。像這樣，菩薩不與一切煩惱和惡知識共同居住。為什麼呢？這是菩薩的法則。』
『善男子！如同這大海，一切河流都流入其中，最終成為一種味道，就是鹹味；菩薩也是這樣，凡是他所修的一切清凈之法都成為一種味道，就是一切智味（the taste of omniscient wisdom）。』
『善男子！如同大海容納無量河流，不增加也不減少；菩薩也是這樣，接受無量佛法也沒有增加減少。』
『善男子！如同那大海不超過既定的界限；菩薩也是這樣，教化眾生也不超過既定的界限。』
『善男子！如同大海水，巨大的身形的眾生在其中居住；菩薩也是這樣，一切眾生所具有的清凈之法，都依靠菩薩的身軀而安住。』
『善男子！如同大海水沒有邊際，一切眾生不能知道其水的多少；菩
【English Translation】 English version: Accumulation, difficult to offend, vast and great, gradually deepening, not dwelling with corpses, becoming one flavor, able to accommodate all rivers, not exceeding the limit, the refuge of all sentient beings, without boundaries.
'Good man! What is the accumulation of treasures of a Bodhisattva, and what does it mean to be without boundaries?'
'Good man! Just like the great ocean, all kinds of treasures gather within it, immeasurable and boundless, and all sentient beings go there to collect treasures; a Bodhisattva is also like this, all virtues and treasures gather, immeasurable and boundless, and all sentient beings who seek blessings go to approach him.'
'Good man! Just as the ocean is difficult to offend; a Bodhisattva is also like that, very profound and difficult to offend.'
'Good man! Just as the ocean is vast and great; a Bodhisattva is also like that, because compassion and wisdom are very vast and great.'
'Good man! Just as the great ocean gradually deepens; a Bodhisattva is also like that, cultivating the path and the seed-wisdom (bodhi-seed wisdom) gradually deepen.'
'Good man! Just as that great ocean does not dwell with any corpses. Why? This is the law of the great ocean. Likewise, a Bodhisattva does not dwell with any afflictions and evil companions. Why? This is the law of the Bodhisattva.'
'Good man! Just as this great ocean, all rivers flow into it, and eventually become one flavor, which is the salty taste; a Bodhisattva is also like that, all the pure dharmas he cultivates become one flavor, which is the taste of omniscient wisdom (the taste of omniscient wisdom).'
'Good man! Just as the ocean accommodates immeasurable rivers, neither increasing nor decreasing; a Bodhisattva is also like that, receiving immeasurable dharmas without increasing or decreasing.'
'Good man! Just as that great ocean does not exceed the established limit; a Bodhisattva is also like that, teaching and transforming sentient beings also does not exceed the established limit.'
'Good man! Just as the water of the great ocean, beings with huge bodies reside within it; a Bodhisattva is also like that, all sentient beings who possess pure dharmas rely on the body of the Bodhisattva and abide there.'
'Good man! Just as the water of the great ocean has no boundaries, and all sentient beings cannot know the amount of water; Bo'
薩亦爾，為諸眾生而說法要，無邊無窮，無能測量。
「如是，菩薩大海福德珍寶聚集之處乃至無邊。
「善男子！如是，菩薩具足十法，喻如大海。」
大乘寶云經卷第三 大正藏第 16 冊 No. 0659 大乘寶云經
大乘寶云經卷第四
梁扶南三藏曼陀羅仙共僧伽婆羅譯
陀羅尼品第四
爾時，佛告降伏一切障礙菩薩摩訶薩言：「善男子！菩薩摩訶薩具足十法，深解微細。何等為十？所謂解求出離、解究竟諸法、解具足一切法、解隨順一切法相、解分析一切諸法、解十二因緣甚深難冒、解業力不可思議、解如所說深義、解通達順如道理、解一實諦。
「善男子！云何菩薩解求出離乃至云何解一實諦？
「菩薩恒作是念：『一切世間痛哉苦哉，八苦猛火之所焚然，淫慾炎盛燒其身首、瞋煙蓬勃妄想亂起、無明癡暗障蔽眼目。』
「菩薩見已，復作是念：『是等眾生云何出離三界火宅得脫火難？』
「為是眾生得脫因緣，是故求解諸法，求得隨順諸法平等；得平等已，如實了知諸法幻相；了知幻已則如實知；如實知已而順觀察甚深難冒十二因緣；得緣觀已，觀察業力不可思議。
「作是觀已，生大希有而作是念：『一切諸法
【現代漢語翻譯】 現代漢語譯本 薩亦爾（Sā yì ěr），爲了所有眾生說法要義，其深廣無邊無際，無法衡量。 『正是這樣，菩薩是如同大海般福德珍寶聚集之處，乃至無邊無際。』 『善男子！正是這樣，菩薩具足十種法，可以比喻為大海。』 《大乘寶云經》卷第三 大正藏第 16 冊 No. 0659 《大乘寶云經》 《大乘寶云經》卷第四 梁朝扶南三藏曼陀羅仙（Mántuóluó xiān）與僧伽婆羅（Sēngqié póluó）共同翻譯 陀羅尼品第四 當時，佛告訴降伏一切障礙菩薩摩訶薩（Xiángfú yīqiè zhàng'ài púsà mó訶sà）說：『善男子！菩薩摩訶薩具足十種法，能夠深刻理解微妙之處。是哪十種呢？就是理解並尋求出離、理解究竟諸法、理解具足一切法、理解隨順一切法相、理解分析一切諸法、理解十二因緣甚深難測、理解業力不可思議、理解如所說的深刻含義、理解通達順應如實的道理、理解一實諦。』 『善男子！菩薩如何理解並尋求出離，乃至如何理解一實諦呢？』 『菩薩經常這樣想：『一切世間真是痛苦啊！八苦的猛烈火焰正在焚燒，淫慾的火焰旺盛地燃燒他們的身首，嗔恨的煙霧蓬勃升起，妄想紛紛擾擾，無明的愚癡黑暗障蔽了他們的眼睛。』 『菩薩見到這些情況后，又這樣想：『這些眾生如何才能出離三界火宅，脫離火難呢？』 『爲了這些眾生能夠脫離苦難的因緣，所以尋求諸法，求得隨順諸法的平等；得到平等之後，如實地了知諸法的虛幻不實之相；了知虛幻不實之後，就如實地知曉；如實知曉之後，就順應觀察甚深難測的十二因緣；得到緣起觀之後，觀察業力不可思議。』 『作這樣的觀察之後，產生極大的稀有之感，並且這樣想：『一切諸法
【English Translation】 English version Sāyì'ěr, to expound the Dharma essence for all sentient beings, is boundless, infinite, and immeasurable. 'Thus, a Bodhisattva is like an ocean, a gathering place of blessings, virtues, and treasures, even to the point of being boundless.' 'Good man! Thus, a Bodhisattva possesses ten qualities, which can be likened to the ocean.' The Great Treasure Cloud Sutra, Volume 3 Taisho Tripitaka Volume 16, No. 0659, The Great Treasure Cloud Sutra The Great Treasure Cloud Sutra, Volume 4 Translated by Tripiṭaka Maṇḍalāsena (Mántuóluó xiān) of Fúnán and Saṃghavarman (Sēngqié póluó) of the Liang Dynasty Chapter 4: Dhāraṇī At that time, the Buddha told the Bodhisattva Mahāsattva (Xiángfú yīqiè zhàng'ài púsà mó訶sà) who subdues all obstacles: 'Good man! A Bodhisattva Mahāsattva possesses ten qualities, deeply understanding the subtle aspects. What are the ten? They are: understanding and seeking liberation, understanding the ultimate nature of all dharmas, understanding the completeness of all dharmas, understanding and conforming to the characteristics of all dharmas, understanding and analyzing all dharmas, understanding the profound and difficult-to-fathom twelve links of dependent origination, understanding the inconceivable power of karma, understanding the profound meaning as spoken, understanding and penetrating the truth in accordance with reason, and understanding the one true reality.' 'Good man! How does a Bodhisattva understand and seek liberation, and how does he understand the one true reality?' 'A Bodhisattva constantly thinks thus: 'All the world is truly painful and miserable! The fierce flames of the eight sufferings are burning, the flames of lust are intensely burning their bodies and heads, the smoke of anger is vigorously rising, and deluded thoughts are arising in confusion, the darkness of ignorance is obscuring their eyes.' 'Having seen this, the Bodhisattva further thinks: 'How can these sentient beings escape from the burning house of the three realms and be freed from the calamity of fire?' 'For the sake of these sentient beings attaining the causes and conditions for liberation, therefore, he seeks all dharmas, seeking to attain the equality of conforming to all dharmas; having attained equality, he truly knows the illusory nature of all dharmas; having known the illusory nature, then he truly knows; having truly known, then he observes in accordance with the profound and difficult-to-fathom twelve links of dependent origination; having attained the contemplation of dependent origination, he observes the inconceivable power of karma.' 'Having made this observation, he generates a great sense of wonder and thinks thus: 'All dharmas'
雖無自體，而能巧作種種色像。』
「如是微細以意覺了，所說諸義則得明解；已了義故，通達真如；達真如已，得見實際；見實際已則能度脫一切眾生生死火宅。
「善男子！如是，菩薩解求出離乃至解一實諦。具足如是十法，菩薩摩訶薩深解微細。
「善男子！菩薩摩訶薩具足十法，辯才會理。何等為十？所謂一切諸法但是假名，無我、無人、無眾生、無壽者、無養者、無造者、無受者、無知者、無見者，危脆災厄、不能自由、空無所有、虛妄分別、因緣假合，如是假合假名說之。善男子！有此道理隨順法相，無人、無我、眾生、壽者、造者、受者、知者、見者，無有自在、虛妄分別、因緣假合。如是說法有此道理隨順法相，不違法相與理相應，如是觀察實法道理，悉不顛倒顯了法相。如是，辯才與理相應，是故說名辯才會理。善男子！具足十法，菩薩摩訶薩辯才會理。
「善男子！菩薩摩訶薩具足十法，辯才明瞭。何等為十？所謂解結辯才、無盡辯才、無斷絕辯才、無不潤辯才、無下劣辯才、無怖畏辯才、無比辯才、不可沮壞辯才、無窮辯才、四無礙具足辯才。善男子！菩薩摩訶薩具是十法，辯才明瞭。
「善男子！菩薩摩訶薩具足十法，凈潔辯才。何等為十？所謂無吃訥辯才
、無恐怖辯才、無劣弱辯才、不自逞辯才、不損義辯才、不損文辯才、不失方法辯才、無失時辯才、無粗澀辯才、無不明瞭辯才。
「善男子！菩薩辯才無諸吃訥。所以者何？以無所畏故，菩薩在大眾中如師子王，不畏、不怯。
「菩薩辯才不逞、不諂。何以故？遠煩惱故；有煩惱者而恒自逞，非無煩惱。
「菩薩辯才義無損減。何以故？得法爾故。
「菩薩無無義辯才。何以故？證得法故。
「善男子！未證法者有義損減非得法者，菩薩辯才無文損減。何以故？通學一切諸經論故。不學經論有失文章，若學經論無有此失。
「菩薩不失方法。何以故？已修一切諸方法故。
「菩薩善學無量經法，不失時節、無前後失，故菩薩無粗澀辯才、無有粗惡、無逆耳語。何以故？遠離惡口、諸過失故。
「菩薩辯才無不明瞭。何以故？具利根故。
「善男子！菩薩摩訶薩具是十法，辯才凈潔。
「善男子！菩薩摩訶薩具足十法，能令一切眾生歡喜辯才。何等為十？所謂愛語、姿顏悅豫無有顰蹙、恒說義理、恒說正法、說法平等、不逞自能、無所輕蔑、心無污染、不輕躁動、種種辯才。
「善男子！菩薩愛語，能令眾生心得歡喜。
「姿顏光悅，無
【現代漢語翻譯】 現代漢語譯本：沒有恐怖的辯才，沒有低劣軟弱的辯才，不炫耀自己的辯才，不損害義理的辯才，不損害文采的辯才，不失去方法的辯才，沒有不合時宜的辯才，沒有粗糙澀滯的辯才，沒有不清晰明瞭的辯才。
『善男子！菩薩的辯才沒有口吃結巴。為什麼呢？因為沒有所畏懼的緣故，菩薩在大眾之中如同獅子王，不畏懼、不膽怯。
『菩薩的辯才不炫耀、不諂媚。為什麼呢？因為遠離煩惱的緣故；有煩惱的人常常炫耀自己，沒有煩惱的人則不會。
『菩薩的辯才在義理上沒有損減。為什麼呢？因為證得了法性的緣故。
『菩薩沒有沒有意義的辯才。為什麼呢？因為證悟了佛法的緣故。
『善男子！沒有證悟佛法的人，在義理上會有所損減，而證悟佛法的人則不會。菩薩的辯才在文采上沒有損減。為什麼呢？因為通達學習一切經論的緣故。不學習經論的人會失去文章的文采，如果學習經論就不會有這種缺失。
『菩薩不會失去方法。為什麼呢？因為已經修習一切方法的緣故。
『菩薩善於學習無量的經法，不失去時節因緣，沒有先後顛倒的過失，所以菩薩沒有粗糙澀滯的辯才，沒有粗俗惡劣的言語，沒有逆耳難聽的話。為什麼呢？因為遠離惡口等各種過失的緣故。
『菩薩的辯才沒有不清晰明瞭的地方。為什麼呢？因為具備敏銳的根性的緣故。
『善男子！菩薩摩訶薩具備這十種特質，辯才清凈潔白。
『善男子！菩薩摩訶薩具足十種特質，能夠使一切眾生歡喜的辯才。是哪十種呢？就是：愛語、容貌和悅沒有愁眉苦臉、恒常宣說義理、恒常宣說正法、說法平等、不炫耀自己的能力、沒有輕視侮蔑、內心沒有污染、不輕率躁動、種種善巧的辯才。
『善男子！菩薩的愛語，能夠使眾生的心生起歡喜。
『容貌光彩喜悅，沒有
【English Translation】 English version: No terrifying eloquence, no inferior or weak eloquence, not showing off one's eloquence, no eloquence that harms the meaning, no eloquence that harms the literary quality, no eloquence that loses the method, no eloquence that is untimely, no rough or astringent eloquence, no unclear or obscure eloquence.
『Good man! A Bodhisattva's eloquence has no stuttering or stammering. Why? Because there is no fear. A Bodhisattva in the assembly is like a lion king, without fear or timidity.
『A Bodhisattva's eloquence is neither boastful nor flattering. Why? Because of being far from afflictions. Those with afflictions often show off, while those without afflictions do not.
『A Bodhisattva's eloquence has no loss in meaning. Why? Because of attaining the Dharma nature.
『A Bodhisattva has no meaningless eloquence. Why? Because of realizing the Dharma.
『Good man! Those who have not realized the Dharma may have a loss in meaning, but those who have attained the Dharma do not. A Bodhisattva's eloquence has no loss in literary quality. Why? Because of thoroughly studying all the sutras and treatises. Those who do not study the sutras and treatises will lose the literary quality, but if they study the sutras and treatises, they will not have this loss.
『A Bodhisattva does not lose the method. Why? Because they have already cultivated all methods.
『A Bodhisattva is skilled in learning immeasurable sutras and dharmas, does not lose the timing, and has no mistakes of being out of order. Therefore, a Bodhisattva has no rough or astringent eloquence, no coarse or evil speech, and no harsh or offensive words. Why? Because of being far from evil speech and all faults.
『A Bodhisattva's eloquence has nothing that is unclear or obscure. Why? Because of possessing sharp faculties.
『Good man! A Bodhisattva-Mahasattva possesses these ten qualities, and their eloquence is pure and immaculate.
『Good man! A Bodhisattva-Mahasattva possesses ten qualities that can make all sentient beings rejoice in their eloquence. What are the ten? They are: loving speech, a joyful and pleasant countenance without frowning, constantly speaking of meaning, constantly speaking of the right Dharma, speaking the Dharma equally, not showing off one's abilities, having no contempt or scorn, a mind without defilement, not being rash or agitated, and various skillful eloquence.
『Good man! A Bodhisattva's loving speech can make the minds of sentient beings rejoice.
『A radiant and joyful countenance, without
有顰蹙，咨嗟具足，和悅眾生。
「恒說義理，優量語故悅眾生心。
「恒為說法，利益語故而悅眾生。
「說法平等，于諸眾生令悅其意。
「菩薩不自逞能，遠離憍慢、自恣、矜高，隨眾生類而教導之，必令歡喜。
「菩薩無所輕蔑，慇勤為說令得歡喜。
「菩薩無所染污，持凈戒故令眾歡喜。
「菩薩不輕躁動，多修忍故。
「菩薩種種辯才，以愛語故令眾歡喜。
「善男子！菩薩摩訶薩具是十法，辯才能令一切眾生歡喜。
「善男子！菩薩摩訶薩具足十法，言語辯才人所信受。何等為十？所謂菩薩于諸眾生非是法器而不為說、謗法眾生亦不為說、有來調弄亦不為說、外道邪見亦不為說、無恭敬者亦不為說、無信心者亦不為說、幻惑諂曲亦不為說、不為自身乏無資生故為說法、不為利養嫉妒慳吝故為說法、散頭裸袒及瘖啞者不為說法。所以者何？善男子！菩薩于諸眾生無有慳吝、亦無秘法、無不憐愍、無不利物，但諸眾生於佛法中非法器故，是故菩薩而不攝受。」
降伏一切障礙菩薩言：「世尊！有何眾生，菩薩為其說法？」
佛言：「善男子！菩薩說法為諸眾生：有信根者可成熟者、具有法器、於過去佛已種善根、無有諂曲、離
【現代漢語翻譯】 現代漢語譯本 有皺眉蹙額，嘆息不止，但能以和悅的態度對待眾生。
『經常宣講佛法義理，用恰當的言語使眾生心生歡喜。』
『經常為眾生說法，用利益眾生的言語使他們歡喜。』
『說法時平等對待一切眾生，使他們心生喜悅。』
『菩薩不炫耀自己的能力，遠離驕傲、放縱、自負，順應眾生的根器來教導他們，必定要讓他們歡喜。』
『菩薩不輕視任何人，慇勤地為他們說法，使他們得到歡喜。』
『菩薩沒有染污，因為持守清凈的戒律而使大眾歡喜。』
『菩薩不輕率躁動，因為修習了大量的忍辱。』
『菩薩具有種種辯才，用慈愛的言語使大眾歡喜。』
『善男子！菩薩摩訶薩具備這十種方法，他的辯才就能使一切眾生歡喜。』
『善男子！菩薩摩訶薩具足十種方法，他的言語辯才才能被人信服接受。是哪十種呢？就是說，菩薩對於那些不是佛法器皿的眾生不為他們說法，對於誹謗佛法的眾生也不為他們說法，對於前來調戲玩弄的眾生也不為他們說法，對於持有外道邪見的眾生也不為他們說法，對於沒有恭敬心的眾生也不為他們說法，對於沒有信心的眾生也不為他們說法，對於虛偽諂媚的眾生也不為他們說法，不爲了自己缺乏生活所需而說法，不爲了名聞利養、嫉妒慳吝而說法，對於披頭散髮、赤身裸體以及瘖啞的人不為他們說法。為什麼呢？善男子！菩薩對於一切眾生沒有慳吝，也沒有秘密隱藏的佛法，沒有不憐憫的，沒有不利益他人的，只是因為這些眾生對於佛法來說不是可以承載的器皿，所以菩薩才不攝受他們。』
降伏一切障礙菩薩問道：『世尊！菩薩應該為哪些眾生說法呢？』
佛說：『善男子！菩薩為以下這些眾生說法：有信根且可以被教化成熟的，具有接受佛法的根器，在過去諸佛那裡已經種下善根的，沒有虛偽諂媚的，遠離……』
【English Translation】 English version Having frowns and sighs, but able to treat all beings with a kind and pleasant attitude.
'Constantly speaking of the meaning of the Dharma, using appropriate words to delight the minds of beings.'
'Constantly expounding the Dharma, using words that benefit beings to make them rejoice.'
'Speaking the Dharma equally to all beings, causing them to be pleased.'
'The Bodhisattva does not show off his abilities, stays away from arrogance, self-indulgence, and conceit, and teaches according to the capacities of beings, ensuring they are delighted.'
'The Bodhisattva does not despise anyone, diligently speaking to them so they may rejoice.'
'The Bodhisattva is without defilement, because of upholding pure precepts, causing the assembly to rejoice.'
'The Bodhisattva is not frivolous or restless, because of cultivating much patience.'
'The Bodhisattva possesses various eloquence, using loving speech to delight the assembly.'
'Good man! A Bodhisattva-Mahasattva who possesses these ten qualities, his eloquence can delight all beings.'
'Good man! A Bodhisattva-Mahasattva who is complete with ten qualities, his speech and eloquence will be trusted and accepted by people. What are the ten? That is, the Bodhisattva does not speak to beings who are not vessels for the Dharma, nor does he speak to beings who slander the Dharma, nor does he speak to those who come to tease and mock, nor does he speak to those with heretical views, nor does he speak to those without respect, nor does he speak to those without faith, nor does he speak to those who are deceitful and flattering, nor does he speak for the sake of lacking the necessities of life, nor does he speak for the sake of gain, jealousy, and stinginess, nor does he speak to those with disheveled hair, naked bodies, or those who are mute. Why is that? Good man! The Bodhisattva has no stinginess towards all beings, nor does he have secret Dharmas, nor is there a lack of compassion, nor is there a lack of benefiting others, but it is because these beings are not vessels for the Dharma, therefore the Bodhisattva does not accept them.'
The Bodhisattva Subduing All Obstacles said: 'World Honored One! For what beings should the Bodhisattva expound the Dharma?'
The Buddha said: 'Good man! The Bodhisattva expounds the Dharma for these beings: those who have roots of faith and can be matured, those who have the capacity to receive the Dharma, those who have planted good roots with past Buddhas, those who are without deceit and flattery, those who are free from...'
諸欺誑、所有威儀實無虛假、不著世間名聞利養、具足信心、善友攝持、行諸善業、易可開悟、利根眾生於所說義能解意趣、精進勇猛能得佛果、如說修行，善男子！如是眾生，諸佛、菩薩而為說法。善男子！菩薩摩訶薩具是十方，所出語言悉可信受。
「善男子！菩薩摩訶薩具足十法，善能說法。何者為十？所謂但為修行諸佛法故而演說法，如是說法而佛及法俱不可得；但欲修行諸波羅蜜而為說法，而是修行及波羅蜜亦不可得；為菩提行菩薩說法，而是菩提及菩提行皆不可得；為滅煩惱故為說法，不得煩惱及煩惱滅；為修厭離而證滅故，菩薩說法不得厭離亦不得滅；為須陀洹、為斯陀含、為阿那含證得果故菩薩說法，亦不得是須陀洹及斯陀含、阿那含等悉不可得；為阿羅漢果故菩薩說法，亦不可得阿羅漢及阿羅漢果；為得辟支佛果故菩薩說法，緣覺及果俱不可得；為滅執著、諸我見故菩薩說法，我與執著皆不可得；菩薩雖說有諸業報，業及業報亦不可得。何以故？作是思惟：『所說之法依因名字，依此名字尋法不得。所以者何？所言法者，非文字型。夫文字者亦無法體，以是義故，依于假名俗諦故說。于無名法而立名字，如是名字皆是虛妄而非真實。非真實者，非第一義；既非真諦，是虛妄法，誑惑一切嬰兒
【現代漢語翻譯】 現代漢語譯本 對於那些不欺騙、不虛偽，所有威儀都真實不虛假，不貪著世間的名聞利養，具足信心，有善友攝持，行持各種善業，容易被啓發開悟，具有敏銳根器的眾生，對於所說的意義能夠理解其意趣，精進勇猛能夠證得佛果，並且如教奉行。善男子！對於這樣的眾生，諸佛、菩薩會為他們說法。善男子！菩薩摩訶薩具備這十種特質，所說的話都值得信賴。
『善男子！菩薩摩訶薩具足十法，善於說法。哪十種呢？就是：僅僅爲了修行諸佛之法而演說佛法，這樣說法時，佛和法都不可執著；僅僅爲了修行諸波羅蜜（Paramita，到彼岸）而說法，但修行和波羅蜜也不可執著；爲了菩提（Bodhi，覺悟）而為菩薩說法，但菩提和菩提行都不可執著；爲了滅除煩惱而說法，但煩惱和煩惱的滅除都不可執著；爲了修習厭離而證得寂滅而說法，菩薩不執著厭離，也不執著寂滅；爲了使須陀洹（Srotapanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者）證得果位而說法，也不執著須陀洹、斯陀含、阿那含等，一切都不可執著；爲了阿羅漢（Arhat，無學）果位而說法，也不執著阿羅漢和阿羅漢果；爲了證得辟支佛（Pratyekabuddha，緣覺）果位而說法，緣覺和果位都不可執著；爲了滅除執著和各種我見而說法，我和執著都不可執著；菩薩雖然說有各種業報，但業和業報也不可執著。為什麼呢？因為菩薩這樣思維：『所說的法依賴於名字，依據這些名字去尋找法是找不到的。』為什麼呢？因為所說的法，不是文字本身。文字本身也沒有法的實體，因為這個緣故，依據假名俗諦而說。在沒有名字的法上建立名字，這樣的名字都是虛妄而不真實的。不真實的，就不是第一義諦；既然不是真諦，就是虛妄之法，迷惑一切無知的眾生。』
【English Translation】 English version Those who are not deceitful or fraudulent, whose demeanor is genuine and without pretense, who are not attached to worldly fame, gain, and offerings, who possess complete faith, are supported by virtuous friends, engage in virtuous deeds, are easily enlightened, and are beings of sharp faculties who can understand the meaning and intent of what is said, who are diligent and courageous and can attain Buddhahood, and who practice as taught—O good man! For such beings, the Buddhas and Bodhisattvas preach the Dharma. O good man! A Bodhisattva-Mahasattva who possesses these ten qualities, their words are all trustworthy.
'O good man! A Bodhisattva-Mahasattva is endowed with ten qualities and is skilled in expounding the Dharma. What are these ten? They are: solely for the sake of practicing the Dharma of all Buddhas does he expound the Dharma, and in such expounding, neither the Buddha nor the Dharma is attainable; solely desiring to cultivate the Paramitas (Paramita, perfections) does he expound the Dharma, but neither the practice nor the Paramitas are attainable; for the sake of Bodhi (Bodhi, enlightenment) does he preach to Bodhisattvas, but neither Bodhi nor the practice of Bodhi are attainable; for the sake of extinguishing afflictions does he preach the Dharma, but neither afflictions nor the extinction of afflictions are attainable; for the sake of cultivating renunciation and realizing cessation, the Bodhisattva preaches the Dharma, but neither renunciation nor cessation is attainable; for the sake of Srotapannas (Srotapanna, stream-enterer), Sakrdagamins (Sakrdagamin, once-returner), and Anagamins (Anagamin, non-returner) to attain the fruits, the Bodhisattva preaches the Dharma, but neither the Srotapannas, Sakrdagamins, nor Anagamins are attainable; for the sake of the Arhat (Arhat, worthy one) fruit, the Bodhisattva preaches the Dharma, but neither the Arhat nor the Arhat fruit is attainable; for the sake of attaining the Pratyekabuddha (Pratyekabuddha, solitary buddha) fruit, the Bodhisattva preaches the Dharma, but neither the Pratyekabuddha nor the fruit is attainable; for the sake of extinguishing attachments and all views of self, the Bodhisattva preaches the Dharma, but neither the self nor attachments are attainable; although the Bodhisattva speaks of various karmic retributions, neither karma nor karmic retributions are attainable. Why? Because he thinks thus: 『The Dharma that is spoken relies on names; seeking the Dharma based on these names is unattainable.』 Why? Because the Dharma that is spoken is not the substance of words. Words themselves also have no substance of Dharma. For this reason, it is spoken based on provisional names and conventional truth. Names are established for nameless Dharmas, and such names are all illusory and not real. That which is not real is not the ultimate truth; since it is not the true reality, it is an illusory Dharma, deceiving all ignorant beings.』
、凡夫。』善男子！菩薩摩訶薩具是十法，善能說法。
「善男子！菩薩摩訶薩具足十法，無不隨順。善男子！菩薩隨順於法不出於色、隨順於法不出受想行識、隨順於法不出欲界、隨順於法不出色界、隨順於法不出無色界、隨順於法不出於法、隨順於法不順眾生、隨順於法不順斷見、隨順於法不出于道、以智善巧方便相應非不隨順。善男子！菩薩摩訶薩具是十法，無不隨順。
「善男子！菩薩摩訶薩具足十法，善解法界。何者為十？所謂智慧具足、為善知識之所攝受、勇猛精進、遠離一切障礙、善能清凈、于所教誨生殷重心、多修空相、遠離僻見、善行聖道、了見真實，是為十法。善男子！慧命菩薩親近善友，見善知識生歡喜心，于善友中生世尊想，依止而住。依善友已，勇猛精進，為滅一切不善之法、成就滿足一切善法，如是勇猛，一切障礙悉皆滅盡。無障礙已，不息于道，故得清凈，遠離一切身、口、意惡及破戒業。得清凈已，于所教誨生殷重心；殷重教已，多修空相；修空相已，不生倒見；離倒見已而修聖道；修聖道已而見真實。」
降伏一切障礙菩薩言：「世尊！何者名為真實？」
佛言：「善男子！夫真實名非顛倒名。」
「世尊！何者是非顛倒？」
佛言：「善
【現代漢語翻譯】 『凡夫。』善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）具是十法，善能說法。
『善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）具足十法，無不隨順。善男子！菩薩隨順於法不出於色（Rūpa，物質、色蘊）、隨順於法不出受想行識（Vedanā-saṃjñā-saṃskāra-vijñāna，感受、知覺、意志、意識，五蘊）、隨順於法不出欲界（Kāmadhātu，慾望界）、隨順於法不出、隨順於法不出無、隨順於法不出於法、隨順於法不順眾生、隨順於法不順斷見、隨順於法不出于道、以智善巧方便相應非不隨順。善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）具是十法，無不隨順。
『善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）具足十法，善解法界。何者為十？所謂智慧具足、為善知識之所攝受、勇猛精進、遠離一切障礙、善能清凈、于所教誨生殷重心、多修空相、遠離僻見、善行聖道、了見真實，是為十法。善男子！慧命菩薩親近善友，見善知識生歡喜心，于善友中生世尊想，依止而住。依善友已，勇猛精進，為滅一切不善之法、成就滿足一切善法，如是勇猛，一切障礙悉皆滅盡。無障礙已，不息于道，故得清凈，遠離一切身、口、意惡及破戒業。得清凈已，于所教誨生殷重心；殷重教已，多修空相；修空相已，不生倒見；離倒見已而修聖道；修聖道已而見真實。』
降伏一切障礙菩薩言：『世尊！何者名為真實？』
佛言：『善男子！夫真實名非顛倒名。』
『世尊！何者是非顛倒？』
佛言：『善
【English Translation】 'Ordinary people.' Good man! A Bodhisattva-Mahāsattva (great being of Bodhisattva) possessing these ten qualities is skilled in expounding the Dharma.
'Good man! A Bodhisattva-Mahāsattva (great being of Bodhisattva) possessing ten qualities is invariably in accordance. Good man! A Bodhisattva in accordance with the Dharma does not depart from form (Rūpa, matter, the skandha of form), in accordance with the Dharma does not depart from sensation, perception, volition, and consciousness (Vedanā-saṃjñā-saṃskāra-vijñāna, the five skandhas), in accordance with the Dharma does not depart from the desire realm (Kāmadhātu), in accordance with the Dharma does not depart from , in accordance with the Dharma does not depart from non-, in accordance with the Dharma does not depart from the Dharma, in accordance with the Dharma does not accord with sentient beings, in accordance with the Dharma does not accord with annihilationism, in accordance with the Dharma does not depart from the path, and is in accordance with wisdom, skillful means, and expedient means, and is never not in accordance. Good man! A Bodhisattva-Mahāsattva (great being of Bodhisattva) possessing these ten qualities is invariably in accordance.
'Good man! A Bodhisattva-Mahāsattva (great being of Bodhisattva) possessing ten qualities is skilled in understanding the realm of Dharma. What are the ten? They are: possessing complete wisdom, being embraced by good teachers, being courageous and diligent, being far from all obstacles, being skilled in purification, having deep respect for what is taught, cultivating the aspect of emptiness, being far from perverse views, practicing the noble path, and clearly seeing reality. These are the ten qualities. Good man! The Bodhisattva of Wisdom and Life draws near to good friends, rejoices upon seeing good teachers, regards good friends as the World-Honored One, and dwells in reliance. Having relied on good friends, he is courageous and diligent, to extinguish all unwholesome dharmas and to accomplish and fulfill all wholesome dharmas. Being so courageous, all obstacles are completely extinguished. Having no obstacles, he does not cease on the path, and therefore attains purity, being far from all evil of body, speech, and mind, and from the karma of breaking precepts. Having attained purity, he has deep respect for what is taught; having deeply respected the teachings, he cultivates the aspect of emptiness; having cultivated the aspect of emptiness, he does not give rise to inverted views; having departed from inverted views, he cultivates the noble path; having cultivated the noble path, he sees reality.'
The Bodhisattva Subduing All Obstacles said: 'World-Honored One! What is called reality?'
The Buddha said: 'Good man! Reality is called non-inverted.'
'World-Honored One! What is non-inverted?'
The Buddha said: 'Good
男子！非是虛妄，名不顛倒。」
「世尊！何者是非虛妄？」
佛言：「即是如如無變異法。」
「世尊！何者名如如？」
佛言：「夫如如者，謂是內所證知之法，不可文字之所顯示。所以者何？是法一切言語道斷，文字、章句所不能詮，過音聲界、離諸口業、絕諸戲論，不增、不減，不出、不入，不合、不散，非可籌度、不可思量，過算數境非心行處、無礙無想過想境界、過諸嬰兒一切境界、一切嬰兒所不行處、過一切魔境界、過一切煩惱境界、過識境界無所住處、無住寂靜聖智行處。如是，如是內所證，無垢、無污、無染、清凈，微妙第一、畢竟最勝，常恒湛然，無生滅法，如來出世及不出世法界常爾。
「善男子！菩薩為是法故，精勤不懈，修行精進、忍種種苦，如是苦行證是法界，於是法中復加安立一切眾生。善男子！是名如如、是名實際、是名一切智、是名一切種智、是名不可思議界、是名無二界。」
降伏一切障礙菩薩言：「世尊！云何應證？云何應得？如是法界說名內所證得耶？」
佛言：「善男子！以出世智故，內應當證、內應當得。」
降伏一切障礙菩薩復白佛言：「世尊！以智所證得，是內證得不？」
佛言：「善男子！不也。何以
【現代漢語翻譯】 現代漢語譯本： 『男子！這不是虛妄，名稱沒有顛倒。』
『世尊！什麼是不虛妄的？』
佛說：『就是如如（Tathata，真如）沒有變異的法。』
『世尊！什麼叫做如如？』
佛說：『所謂如如，是指內心所證知的法，不能用文字來顯示。為什麼呢？因為這個法超越了一切言語的表達，文字、章句都不能完全詮釋，超越了聲音的界限，脫離了一切口頭造作，斷絕了一切戲論，不增加，不減少，不出去，不進入，不聚合，不離散，不可衡量，不可思量，超越了算數的範圍，不是心念所能到達的地方，沒有障礙，沒有妄想，超越了妄想的境界，超越了一切嬰兒的境界，不是一切嬰兒所能行的地方，超越了一切魔的境界，超越了一切煩惱的境界，超越了識的境界，沒有停留之處，是無住寂靜的聖智所行之處。像這樣，像這樣內心所證知的，沒有污垢，沒有污染，沒有塵染，清凈，微妙第一，畢竟最勝，常恒湛然，沒有生滅的法，如來出世和不出世，法界都是這樣。』
『善男子！菩薩爲了這個法，精勤不懈，修行精進，忍受種種苦，像這樣苦行來證得這個法界，在這個法中又加以安立一切眾生。善男子！這叫做如如，這叫做實際（Bhūtatathatā，真實之際），這叫做一切智（Sarvajñāna，對一切法的總相所知），這叫做一切種智（Sarvākārajñāna，對一切法的別相和總相所知），這叫做不可思議界，這叫做無二界。』
降伏一切障礙菩薩（Sarva-nivāraṇa-viṣkambhin，一位菩薩的名字）說：『世尊！應該如何證得？應該如何獲得？像這樣的法界，才被稱作是內心所證得的呢？』
佛說：『善男子！用出世間的智慧，內心應當證得，內心應當獲得。』
降伏一切障礙菩薩又對佛說：『世尊！用智慧所證得的，就是內心證得的嗎？』
佛說：『善男子！不是的。為什麼呢？』
【English Translation】 English version: 『Good man! This is not false, the name is not inverted.』
『World-Honored One! What is not false?』
The Buddha said: 『It is the Dharma of Suchness (Tathata) without any change.』
『World-Honored One! What is called Suchness?』
The Buddha said: 『What is called Suchness refers to the Dharma known through inner realization, which cannot be shown by words. Why? Because this Dharma transcends all verbal expression; words, phrases, and sentences cannot fully explain it. It transcends the realm of sound, is free from all verbal actions, cuts off all frivolous debates, neither increases nor decreases, neither goes out nor comes in, neither unites nor disperses, cannot be measured or conceived, transcends the realm of calculation, is not a place for mental activity, is without hindrance, without thought, transcends the realm of thought, transcends all the realms of infants, is not a place where all infants can go, transcends all the realms of demons, transcends all the realms of afflictions, transcends the realm of consciousness, has no place to dwell, is the place of the unmoving, quiet, and sacred wisdom. Thus, thus, what is realized inwardly is without defilement, without stain, without impurity, pure, subtle, foremost, ultimately supreme, constantly still, without the Dharma of arising and ceasing. Whether the Tathagata appears in the world or does not appear, the Dharma-realm is always like this.』
『Good man! Bodhisattvas, for the sake of this Dharma, are diligent and unremitting, cultivate diligently, endure all kinds of suffering. They attain this Dharma-realm through such ascetic practices, and within this Dharma, they further establish all sentient beings. Good man! This is called Suchness, this is called Reality (Bhūtatathatā), this is called All-Wisdom (Sarvajñāna), this is called All-Knowing Wisdom (Sarvākārajñāna), this is called the Inconceivable Realm, this is called the Non-Dual Realm.』
The Bodhisattva Subduing All Obstacles (Sarva-nivāraṇa-viṣkambhin) said: 『World-Honored One! How should one realize it? How should one attain it? How is such a Dharma-realm said to be realized and attained inwardly?』
The Buddha said: 『Good man! With transcendent wisdom, one should realize it inwardly, one should attain it inwardly.』
The Bodhisattva Subduing All Obstacles further said to the Buddha: 『World-Honored One! Is what is realized by wisdom what is realized inwardly?』
The Buddha said: 『Good man! No. Why?』
故？以智慧故，如實見法，以身證之。」
菩薩復言：「世尊！諸善男子若以聞慧、若以思慧得證是法，名內證不耶？」
佛言：「善男子！不可也。何以故？不可以聞慧、不可以思慧內證此法。
「善男子！我今為汝說于譬喻。善男子！如大曠野林中夏月後分，設有一人從東方而往西域。復有一人從於西方而往東域，以蒸熱所苦，渴乏惱亂，路中逢見東方來者而問之曰：『仁者！我今熱惱所苦，渴乏煩躁。汝可為我示于道路——若池、若湖——有清凈水涼冷無濁，能為我除此渴乏者？』是時，東方來人諳悉道路，經見善知水路之相，己曾自飲洗浴是水，便報之曰：『仁者！以此道路汝但直去，若於是處見有二道，可避左邊而行右道，乃至得見郁茂叢林，是叢林中有三池水，清凈香美、柔軟輕冷、八德具足。』
「善男子！于汝意云何？是人為熱所苦，渴乏逼惱，但聞水名，唯思是水除渴乏不？即證此水涼冷以不？」
對曰：「不也。世尊！如渴乏者要須至彼清冷水處，得飲浴已渴乏乃除，方自證知。」
「善男子！聞、思二慧不得內證，亦復如是。善男子！言叢林者，即生死之名也；熱惱所苦者，一切眾生也。何以故？三障煩惱熱所逼故，渴乏五欲。所言示道路者，則是菩薩
【現代漢語翻譯】 現代漢語譯本：因此，因為智慧的緣故，如實地見到法，用身體去證悟它。
菩薩又說：『世尊！如果善男子通過聽聞的智慧、或者通過思惟的智慧證得了這個法，可以稱之為內證嗎？』
佛說：『善男子！不可以。為什麼呢？不可以憑藉聽聞的智慧、不可以憑藉思惟的智慧來內證這個法。』
『善男子！我現在為你講述一個譬喻。善男子！比如在廣闊的曠野森林中，夏天的後半段，假設有一個人從東方前往西域。又有一個人從西方前往東域，因為酷熱而感到痛苦，被幹渴和疲乏所困擾，在路上遇到從東方來的人，就問他說：『仁者！我現在被酷熱所困擾，感到乾渴和煩躁。您可以為我指明道路——哪裡有池塘、或者湖泊——有清凈的水，涼爽而沒有渾濁，能夠為我解除這乾渴嗎？』這時，從東方來的人熟悉道路，曾經見過並且清楚地知道水路的狀況，自己也曾經飲用和洗浴過這些水，就告訴他說：『仁者！沿著這條道路你只管一直走，如果在某個地方看到有兩條道路，可以避開左邊的道路而走右邊的道路，直到看見茂盛的叢林，這叢林中有三個水池，清凈香美、柔軟輕冷、具備八種功德。』
『善男子！你認為怎麼樣？這個人因為酷熱而感到痛苦，被幹渴和疲乏所逼迫，僅僅是聽聞了水的名字，僅僅是思惟著水能夠解除乾渴和疲乏嗎？就能立即證得這水的涼爽嗎？』
回答說：『不能。世尊！像乾渴疲乏的人必須要到達那清涼的水邊，得到飲用和洗浴之後，乾渴和疲乏才能消除，才能親自證知。』
『善男子！聽聞和思惟這兩種智慧不能夠帶來內證，也是如此。善男子！所說的叢林，就是生死的意思；被酷熱所困擾，就是指一切眾生。為什麼呢？因為被三障煩惱的酷熱所逼迫，渴望五欲。所說的指明道路，就是指菩薩。
【English Translation】 English version: Therefore, because of wisdom, one truly sees the Dharma and realizes it with the body.'
The Bodhisattva further said, 'World Honored One! If good men attain proof of this Dharma through the wisdom of hearing or the wisdom of thought, can it be called inner realization?'
The Buddha said, 'Good man! It cannot be. Why? One cannot internally realize this Dharma through the wisdom of hearing or the wisdom of thought.'
'Good man! I will now tell you a parable. Good man! Suppose in a vast wilderness forest, in the latter part of summer, there is a person traveling from the east to the western regions. And another person traveling from the west to the eastern regions, suffering from the heat, afflicted by thirst and fatigue, meets the person coming from the east on the road and asks him, 'Kind sir! I am now afflicted by the heat, feeling thirsty and restless. Can you show me the way—to a pond or a lake—where there is pure water, cool and free from turbidity, that can relieve my thirst?' At this time, the person coming from the east is familiar with the road, has seen and knows well the signs of the water source, and has personally drunk and bathed in this water, and tells him, 'Kind sir! Just go straight along this road. If you see two roads at some point, avoid the left road and take the right road, until you see a lush forest. In this forest, there are three ponds of water, pure, fragrant, beautiful, soft, cool, and possessing the eight qualities.'
'Good man! What do you think? Does this person, suffering from the heat, afflicted by thirst and fatigue, merely hearing the name of the water, merely thinking that the water can relieve thirst and fatigue, immediately realize the coolness of this water?'
He replied, 'No, World Honored One! A thirsty and fatigued person must reach that cool water, drink and bathe in it, and then the thirst and fatigue will be relieved, and then he will personally know it.'
'Good man! The two wisdoms of hearing and thought cannot bring about inner realization, and it is the same in this way. Good man! The so-called forest refers to the name of Samsara (生死, cycle of birth and death); being afflicted by the heat refers to all sentient beings. Why? Because they are oppressed by the heat of the three obstacles (三障, three kinds of hindrances) and afflictions, and they thirst for the five desires (五欲, five objects of desire). The so-called showing the road refers to the Bodhisattva (菩薩, enlightened being).'
之名也，善解一切智道，經證是法，內證得法故；言清冷水者，即是第一義諦之名也。
「複次，善男子！我今為汝更說譬喻，汝當聽之。善男子！于意云何？諸佛如來若住世界一劫壽命，于閻浮提人前稱歎甘露之味——所謂色、香、美味、清凈具足、柔軟——是諸眾生聞嘆是食得飽以不？」
「不也。世尊！」
佛言：「善男子！以此義故應當知之，聞、思二慧不可內證得如是法。
「複次，善男子！諦聽譬喻。善男子！如有一人經食甘果知其美味，于眾人前而稱歎之具足色、香、味、觸。善男子！汝意云何？是等眾人聞說果味，得果味不？」
「不也。世尊！」
佛言：「善男子！依此義故應當知之，聞、思二慧不可內證得如是法。」
降伏一切障礙菩薩言：「善說。世尊！善說。善逝！世尊！是等眾生何當得是法？由聞此經歷耳因緣故。所以者何？世尊！是等眾生為得此法，因聞是法無顛倒故。」
佛言：「如是如是，如汝所說。得聞是法，以不顛倒故當得是法，如我不異。
「善男子！菩薩摩訶薩具是十法，善解法界。
「善男子！菩薩摩訶薩具足十，法行空境界。何等為十？所謂力空、無畏空、佛不共法空、戒藏空、定藏空、慧藏空、解脫
【現代漢語翻譯】 現代漢語譯本： 『之名也，善解一切智道』，是指通過經典來驗證這種方法，內在體驗並獲得這種方法；『言清冷水者』，指的是第一義諦（Paramārtha-satya）的名稱。
『複次，善男子！我今為汝更說譬喻，汝當聽之。善男子！于意云何？諸佛如來若住世界一劫壽命，于閻浮提（Jambudvīpa）人前稱歎甘露（Amṛta）之味——所謂色、香、美味、清凈具足、柔軟——是諸眾生聞嘆是食得飽以不？』
『不也。世尊！』
佛言：『善男子！以此義故應當知之，聞、思二慧不可內證得如是法。』
『複次，善男子！諦聽譬喻。善男子！如有一人經食甘果知其美味，于眾人前而稱歎之具足色、香、味、觸。善男子！汝意云何？是等眾人聞說果味，得果味不？』
『不也。世尊！』
佛言：『善男子！依此義故應當知之，聞、思二慧不可內證得如是法。』
降伏一切障礙菩薩（Sarva-nivāraṇa-viṣkambhin）言：『善說。世尊！善說。善逝（Sugata）！世尊！是等眾生何當得是法？由聞此經歷耳因緣故。所以者何？世尊！是等眾生為得此法，因聞是法無顛倒故。』
佛言：『如是如是，如汝所說。得聞是法，以不顛倒故當得是法，如我不異。
『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva）具是十法，善解法界。
『善男子！菩薩摩訶薩具足十，法行空境界。何等為十？所謂力空、無畏空、佛不共法空、戒藏空、定藏空、慧藏空、解脫
【English Translation】 English version: 'It is named as, skillfully understanding the path of all wisdom', meaning to verify this method through scriptures and to internally experience and attain this method; 'Speaking of clear, cool water' refers to the name of the ultimate truth (Paramārtha-satya).
'Furthermore, virtuous man! Now I will tell you another analogy, you should listen to it. Virtuous man! What do you think? If the Tathāgatas (Tathāgata), the Buddhas, were to dwell in the world for a kalpa (kalpa), praising the taste of Amṛta (Amṛta) before the people of Jambudvīpa (Jambudvīpa)—its color, fragrance, deliciousness, purity, and softness being complete—would these beings be full by hearing the praise of this food?'
'No, World Honored One!'
The Buddha said: 'Virtuous man! For this reason, you should know that the wisdom of hearing and thinking cannot internally realize and attain such a Dharma.'
'Furthermore, virtuous man! Listen carefully to the analogy. Virtuous man! It is like a person who, having eaten a sweet fruit, knows its deliciousness and praises its color, fragrance, taste, and touch before a crowd. Virtuous man! What do you think? Would these people obtain the taste of the fruit by hearing about it?'
'No, World Honored One!'
The Buddha said: 'Virtuous man! Based on this reason, you should know that the wisdom of hearing and thinking cannot internally realize and attain such a Dharma.'
Sarva-nivāraṇa-viṣkambhin (Sarva-nivāraṇa-viṣkambhin) Bodhisattva said: 'Well said, World Honored One! Well said, Sugata (Sugata)! World Honored One! When will these beings attain this Dharma? It is through the cause and condition of hearing this Dharma passing through their ears. Why is that? World Honored One! These beings, in order to attain this Dharma, will attain it because they hear this Dharma without inversion.'
The Buddha said: 'It is so, it is so, as you have said. Having heard this Dharma, they will attain this Dharma because it is without inversion, just like me.
'Virtuous man! A Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) who possesses these ten dharmas skillfully understands the Dharma realm.
'Virtuous man! A Bodhisattva-mahāsattva possesses ten, and practices the emptiness realm of Dharma. What are the ten? They are the emptiness of power, the emptiness of fearlessness, the emptiness of the Buddha's unique dharmas, the emptiness of the precepts store, the emptiness of the samādhi store, the emptiness of the wisdom store, the emptiness of liberation
藏空、解脫知見藏空、一切法空、空空，悉皆了知。不以此因緣故而得空法，亦不著空、亦無空見、亦不依空、亦不以此因緣故墮斷滅相。善男子！菩薩摩訶薩具是十法，行空境界。
「善男子！菩薩摩訶薩具足十法，住于無相。何者為十？所謂離於外相、亦離內相、離諸戲論、離一切分別、離一切有所得、離一切動轉、離一切行處、離一切境界、不得於識、亦不得所識之法。善男子！菩薩摩訶薩具是十法，住于無相。」
爾時，降伏一切障礙菩薩白佛言：「世尊！諸佛菩薩云何觀察是無相法？」
佛言：「善男子！是處不可思議，其義深妙。何以故？過意識境界故，一切眾生於是法處皆生狂亂。善男子！是如來法不可思議，一切眾生不能得見；是如來法微妙甚深，不可思算勞累心識。所以者何？善男子！是法難入，甚深甚深、不可思議，無彼、無此，等於虛空，一切論師非其境界，不能思量、不能籌度。」
降伏一切障礙菩薩言：「世尊！我於今日重欲咨啟，愿垂聽許。」
佛言：「善男子！隨汝所問，我當答之。」
降伏一切障礙菩薩即白佛言：「如佛所說，此無相法一切眾生不能得見。是如來法誰能信者？如來法王而自稱歎，將非貢高、增上慢耶？夫貢高者，非大人相。
【現代漢語翻譯】 現代漢語譯本：了知藏空（一切事物皆空的道理）、解脫知見藏空（從解脫的知見來看也是空的）、一切法空（所有法都是空的）、空空（空的空性），完全明瞭這些道理。不因為這些因緣而執著于空法，也不執著于空，沒有空的見解，不依賴於空，也不會因此墮入斷滅的境地。善男子！菩薩摩訶薩具備這十種法，就能行於空的境界。 善男子！菩薩摩訶薩具足十種法，安住于無相。哪十種呢？就是遠離外相、也遠離內相、遠離各種戲論、遠離一切分別、遠離一切有所得的心、遠離一切動轉、遠離一切行為的處所、遠離一切境界、不執著于識、也不執著于所認識的法。善男子！菩薩摩訶薩具備這十種法，就能安住于無相。 這時，降伏一切障礙菩薩問佛說：『世尊！諸佛菩薩如何觀察這無相法呢？』 佛說：『善男子！這個境界不可思議，它的意義深奧微妙。為什麼呢？因為它超越了意識的境界，所以一切眾生在這個法處都會產生狂亂。善男子！如來的法不可思議，一切眾生不能得見；如來的法微妙深奧，不能用思慮計算來勞累心識。為什麼呢？善男子！這個法難以進入，非常深奧，不可思議，沒有彼，沒有此，等同於虛空，一切論師都無法企及，不能思量，不能籌度。』 降伏一切障礙菩薩說：『世尊！我今天想再次請教，希望您能允許。』 佛說：『善男子！隨你所問，我當回答你。』 降伏一切障礙菩薩就對佛說：『如佛所說，這無相法一切眾生不能得見。這樣的如來法，誰能相信呢？如來法王自己稱讚自己，難道不是貢高自滿、增上慢嗎？要知道，貢高自滿的人，不具備大丈夫的相貌。
【English Translation】 English version: He fully understands the emptiness of the storehouse (藏空, cangkong, the emptiness of all things), the emptiness of the storehouse of liberation knowledge and vision (解脫知見藏空, jietuo zhijian cangkong, the emptiness from the perspective of liberated knowledge and vision), the emptiness of all dharmas (一切法空, yiqie fa kong, the emptiness of all phenomena), and the emptiness of emptiness (空空, kong kong, the emptiness of emptiness itself). He does not, because of these causes and conditions, become attached to the dharma of emptiness, nor does he cling to emptiness, nor does he have a view of emptiness, nor does he rely on emptiness, nor does he, because of these causes and conditions, fall into the aspect of annihilation. Good man! A Bodhisattva-Mahasattva who possesses these ten dharmas walks in the realm of emptiness. Good man! A Bodhisattva-Mahasattva who possesses ten dharmas dwells in the signless (無相, wuxiang). What are the ten? They are: being apart from external signs, also being apart from internal signs, being apart from all playful discussions, being apart from all discriminations, being apart from all attainments, being apart from all movements, being apart from all places of action, being apart from all realms, not grasping at consciousness (識, shi), and also not grasping at the dharmas that are cognized. Good man! A Bodhisattva-Mahasattva who possesses these ten dharmas dwells in the signless. At that time, the Bodhisattva Subduing All Obstacles (降伏一切障礙菩薩, Xiangfu Yiqie Zhang'ai Pusa) said to the Buddha: 'World Honored One! How do the Buddhas and Bodhisattvas observe this signless dharma?' The Buddha said: 'Good man! This place is inconceivable, its meaning is profound and subtle. Why? Because it transcends the realm of consciousness, all sentient beings become confused in this place of dharma. Good man! The Tathagata's (如來, Rulai) dharma is inconceivable, all sentient beings cannot see it; the Tathagata's dharma is subtle and profound, one cannot weary the mind with calculation and thought. Why is this? Good man! This dharma is difficult to enter, extremely profound, inconceivable, without 'that,' without 'this,' equal to space, beyond the realm of all theorists, unable to be conceived, unable to be measured.' The Bodhisattva Subduing All Obstacles said: 'World Honored One! Today I wish to inquire again, may you grant me permission to listen.' The Buddha said: 'Good man! Ask whatever you wish, I will answer you.' The Bodhisattva Subduing All Obstacles then said to the Buddha: 'As the Buddha said, this signless dharma cannot be seen by all sentient beings. Who can believe in such a Tathagata's dharma? The Tathagata, the King of Dharma (法王, Fawang), praises himself, isn't this arrogance and increased pride (增上慢, zengshangman)? Those who are arrogant do not possess the marks of a great person.'
」
佛言：「善男子！善能咨問，諦聽諦聽，善思念之。」
「唯然，世尊！」
佛言：「善男子！佛無憍慢亦無貢高，不為名聞、不為利養、不為知識，非虛自嘆、非虛自高，但為利益一切眾生故、為得此法故而作是說。所以者何？是等眾生於如來邊聞是所說，得大歡喜、無量清凈，當得是法不異今日，為是法器長夜利安，乃至能得阿耨多羅三藐三菩提。」
降伏一切障礙菩薩言：「世尊！是等眾生將不知佛之威神耶？」
佛言：「善男子！是等不知。何以故？心下劣故。善男子！此佛剎土多有眾生小意下劣、薄弱卑陋、小智小信、少分善根，是故不知如來威神之德。為是眾生故，佛自嘆己，令彼于佛而生信故。
「善男子！如一醫王善巧治病。時多眾生深滯疾苦，是處聚落唯有此醫，無二、無三，諸病人眾都無一人識是醫者善能療治、具大威德。是時，醫師而作是念：『此等病者困苦可矜、眾惱所逼，不識藥性、不識增損，我今當爲是等眾生療治令差。』是時，醫王于病眾前而自嘆己：『汝等病人應知我是大醫之王，善巧治病、了知病源、善解診藥。』病者聞已，信知是醫而往依附。是大醫王即為病人而療治之，種種疾病應時得差。善男子！于意云何？是醫可得名貢高不？
【現代漢語翻譯】 現代漢語譯本 佛說：『善男子！你很善於提問，仔細聽，仔細聽，好好思考。』 『是的，世尊！』 佛說：『善男子！佛沒有驕慢也沒有貢高，不是爲了名聲，不是爲了利益供養，不是爲了（結交）知識分子，不是虛假地自我讚歎，不是虛假地自我抬高，只是爲了利益一切眾生，爲了得到此法才這樣說。為什麼呢？這些眾生從如來這裡聽到這些話，得到極大的歡喜和無量的清凈，得到此法不會晚於今日，成為堪受此法的法器，長夜得到利益安樂，乃至能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 降伏一切障礙菩薩（Sarva-nivaranaviskambhin， सर्व-निवारणविष्कम्भिन्）說：『世尊！這些眾生難道不知道佛的威神之力嗎？』 佛說：『善男子！這些人不知道。為什麼呢？因為他們內心下劣。善男子！這個佛剎（Buddha-kshetra，बुद्ध-क्षेत्र）的很多眾生心胸狹隘低下，薄弱卑微鄙陋，小智小信，只有少分的善根，所以不知道如來的威神功德。爲了這些眾生，佛才自我讚歎，讓他們對佛產生信心。』 『善男子！就像一位醫王（醫術高明的醫生）擅長治療疾病。當時很多眾生深深地陷入疾病的痛苦之中，這個村落只有這位醫生，沒有第二個、第三個，所有的病人都沒有人認識這位醫生，不知道他善於治療，具有很大的威德。這時，醫王這樣想：『這些病人困苦可憐，被各種煩惱所逼迫，不認識藥物的藥性，不知道如何增減藥量，我現在應當為這些眾生治療，讓他們痊癒。』這時，醫王在病人面前自我讚歎：『你們這些病人應當知道我是大醫王，擅長治療疾病，瞭解疾病的根源，善於診斷用藥。』病人聽了之後，相信他是醫生，就去依靠他。這位大醫王就為病人治療，各種疾病立刻痊癒。善男子！你認為怎麼樣？這位醫生可以被稱為貢高嗎？』
【English Translation】 English version The Buddha said: 'Good man! You are good at asking questions, listen carefully, listen carefully, and contemplate well.' 'Yes, World Honored One!' The Buddha said: 'Good man! The Buddha has no arrogance nor pride, not for fame, not for profit and offerings, not for (befriending) intellectuals, not falsely praising himself, not falsely exalting himself, but only for the benefit of all sentient beings, and for obtaining this Dharma that he speaks thus. Why is that? These sentient beings, hearing these words from the Tathagata (如來), will obtain great joy and immeasurable purity, and obtaining this Dharma will not be later than today, becoming vessels capable of receiving this Dharma, benefiting and finding peace for a long night, and even able to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment).' Sarva-nivaranaviskambhin Bodhisattva (降伏一切障礙菩薩) said: 'World Honored One! Do these sentient beings not know the majestic power of the Buddha?' The Buddha said: 'Good man! These people do not know. Why is that? Because their minds are inferior. Good man! In this Buddha-kshetra (佛剎), many sentient beings have narrow and inferior minds, are weak, humble, and base, have little wisdom and little faith, and only a small portion of good roots, therefore they do not know the majestic virtues of the Tathagata. For the sake of these sentient beings, the Buddha praises himself, so that they may generate faith in the Buddha.' 'Good man! It is like a great physician (醫王, skilled doctor) who is good at treating diseases. At that time, many sentient beings were deeply trapped in the suffering of illness, and in that village there was only this one doctor, no second or third, and none of the patients recognized this doctor, not knowing that he was good at treating and possessed great power and virtue. At that time, the physician thought: 'These patients are suffering and pitiable, oppressed by various afflictions, not knowing the properties of medicines, not knowing how to increase or decrease the dosage, I should now treat these sentient beings and make them recover.' At that time, the physician praised himself in front of the patients: 'You patients should know that I am the great king of physicians, skilled at treating diseases, understanding the source of diseases, and good at diagnosing and prescribing medicine.' After hearing this, the patients believed that he was a doctor and went to rely on him. This great physician then treated the patients, and all kinds of diseases were immediately cured. Good man! What do you think? Can this doctor be called arrogant?'
」
「不也。世尊！」
佛言：「善男子！諸佛如來亦復如是，為大醫王，了知一切煩惱重病，亦知煩惱病之根源，普施眾生大法妙藥。煩惱病者所不識知，如來醫王見是事已，于病眾前而自稱歎己之功德。諸眾生等聞說如來真實功德，皆生信心歸投如來。為是等人，如來大醫以大法藥、種種微妙療治一切煩惱重病，悉皆滅盡。何者名為大法藥耶？所謂不凈觀、慈悲觀、十二因緣等觀。善男子！佛見如是無量利故自嘆己德，非貢高也。
「善男子！菩薩摩訶薩具足十法，遠離一切依愿。何者為十？所謂雖愿佈施不依于施，雖愿戒、忍、精進、禪定、智慧及以三界、菩提、涅槃悉皆不願。所以者何？菩薩遠離一切諸愿，以無所愿遍行世間。善男子！菩薩摩訶薩具是十法，遠離一切依愿。
「善男子！菩薩摩訶薩具足十法，以慈為身。何者為十？所謂無少分慈具足、無彼此慈具足、法慈具足、寂靜慈具足、不追過慈具足、利益慈具足、于諸眾生生平等慈具足、無忿恨慈具足、於十方界普覆慈具足、出世間慈具足。善男子！菩薩摩訶薩具足十法，以慈為身。
「善男子！菩薩摩訶薩具足十法，以悲為身。何等為十？所謂見諸眾生困苦、無救、無護、無歸依處發菩提心；發是心已努力修行，勇
【現代漢語翻譯】 現代漢語譯本 『不，世尊！』
佛說：『善男子！諸佛如來也是這樣，是大醫王，明瞭一切煩惱重病，也知道煩惱病的根源，普遍施予眾生大法妙藥。煩惱病是病人所不能認識的，如來醫王見到這種情況后，在病人面前讚歎自己的功德。眾生聽聞如來真實的功德，都生起信心歸投如來。爲了這些人，如來大醫用大法藥、種種微妙的方法來醫治一切煩惱重病，使它們全部滅盡。什麼叫做大法藥呢？就是不凈觀、慈悲觀、十二因緣觀等等。善男子！佛見到這樣無量的利益，才讚歎自己的功德，不是爲了貢高自大。』
『善男子！菩薩摩訶薩具足十種法，遠離一切依賴和願望。哪十種呢？就是雖然發願佈施，但不依賴佈施；雖然發願持戒、忍辱、精進、禪定、智慧，以及三界、菩提、涅槃，但都不執著于這些願望。為什麼呢？菩薩遠離一切願望，以無所求的心遍行世間。善男子！菩薩摩訶薩具足這十種法，就能遠離一切依賴和願望。』
『善男子！菩薩摩訶薩具足十種法，以慈悲為身。哪十種呢？就是無少分慈具足（完全的慈愛，沒有絲毫欠缺），無彼此慈具足（對一切眾生平等慈愛，沒有親疏之分），法慈具足（以佛法為基礎的慈愛），寂靜慈具足（清凈無染的慈愛），不追過慈具足（不計較他人過失的慈愛），利益慈具足（利益眾生的慈愛），于諸眾生生平等慈具足（對一切眾生生起平等慈愛），無忿恨慈具足（沒有嗔恨的慈愛），於十方界普覆慈具足（慈愛遍佈十方世界），出世間慈具足（超越世俗的慈愛）。善男子！菩薩摩訶薩具足這十種法，以慈悲為身。』
『善男子！菩薩摩訶薩具足十種法，以悲憫為身。哪十種呢？就是見到眾生困苦、無救助、無保護、無依靠之處，發起菩提心；發起菩提心后，努力修行，勇
【English Translation】 English version 『No, World Honored One!』
The Buddha said: 『Good man! The Tathagatas (如來) [Thus Come Ones] are also like this, being great physicians, understanding all severe illnesses of afflictions, and also knowing the root causes of afflictions. They universally bestow upon sentient beings the wonderful medicine of the Great Dharma. Afflictions are not recognized by those who are ill. The Tathagata, the great physician, having seen this, praises his own merits in front of the sick. When sentient beings hear of the Tathagata's true merits, they all generate faith and take refuge in the Tathagata. For these people, the Tathagata, the great physician, uses the Great Dharma medicine and various subtle methods to cure all severe illnesses of afflictions, causing them all to be extinguished. What is called the Great Dharma medicine? It is the contemplation of impurity, the contemplation of loving-kindness, the contemplation of the twelve links of dependent origination, and so on. Good man! The Buddha praises his own merits because he sees such immeasurable benefits, not out of arrogance.』
『Good man! A Bodhisattva Mahasattva (菩薩摩訶薩) [Great Being Bodhisattva] possesses ten qualities and is free from all reliance and wishes. What are the ten? They are: although wishing to give alms, not relying on giving; although wishing for precepts, forbearance, diligence, meditation, wisdom, as well as the Three Realms (三界) [desire realm, form realm, formless realm], Bodhi (菩提) [enlightenment], and Nirvana (涅槃) [liberation], not clinging to these wishes. Why? Because the Bodhisattva is free from all wishes, and with a mind of non-attachment, travels throughout the world. Good man! A Bodhisattva Mahasattva possesses these ten qualities and is free from all reliance and wishes.』
『Good man! A Bodhisattva Mahasattva possesses ten qualities and takes compassion as his body. What are the ten? They are: complete loving-kindness without any deficiency, complete loving-kindness without self and other, complete loving-kindness of Dharma, complete loving-kindness of tranquility, complete loving-kindness of not dwelling on past faults, complete loving-kindness of benefiting others, complete loving-kindness of generating equal loving-kindness towards all sentient beings, complete loving-kindness without anger or hatred, complete loving-kindness covering the ten directions, and complete loving-kindness that transcends the world. Good man! A Bodhisattva Mahasattva possesses these ten qualities and takes compassion as his body.』
『Good man! A Bodhisattva Mahasattva possesses ten qualities and takes pity as his body. What are the ten? They are: seeing sentient beings in distress, without help, without protection, without a place of refuge, generating the Bodhi mind; having generated this mind, diligently cultivating, courageously
猛精進為得是法；得是法已為諸眾生而作利益——見慳惜者勸住于施、見破戒者勸令持戒、見瞋恨者勸修忍辱、見懈怠者勸修精進、見散亂者勸修攝心、見無智者勸修智慧——菩薩摩訶薩見諸眾生劇苦所逼、難可堪忍，是故不退于菩提行。善男子！菩薩摩訶薩具足十法，以悲為身。
「善男子！菩薩摩訶薩具足十法，住于歡喜。何者為十？所謂我已得出遠離三有火宅牢獄，故生歡喜；我已斷除生死羅網、無始纏縛，故生歡喜；我已得度種種覺觀蛟龍亂住生死大海，故生歡喜；久遠戴立憍慢之幢我已傾倒，故生歡喜；我以金剛智杵破碎煩惱高山，令究竟盡無復遺余，故生歡喜；我已穌息，復為安慰未穌息者令得悅意，故生歡喜；我已覺寤，無始久遠世間睡眠渴愛所逼、無明癡暗障蔽眼目、未覺寤者復令覺寤，故生歡喜；我已得脫六趣惡道種種苦報，復當度脫諸餘眾生遭是惡道受苦報者，故生歡喜；我無始來迷於生死曠野稠林，獨無伴侶、慞遑亂走、未曾見路、不識正道、無示導者，今日欻然值遇導師，故生歡喜；我今漸近一切智城、鄰于佛座，故生歡喜。善男子！菩薩摩訶薩具是十法，住于歡喜。
「善男子！菩薩摩訶薩具足十法，住優畢叉。何者為十？所謂眼識所了諸色境界此中舍離，不以色境而自損害
【現代漢語翻譯】 現代漢語譯本：以勇猛精進為手段來證得此法；證得此法之後，爲了所有眾生的利益而努力——看到慳吝之人，勸導他們行佈施；看到毀犯戒律之人，勸導他們持守戒律；看到心懷嗔恨之人，勸導他們修習忍辱；看到懈怠之人，勸導他們修習精進；看到心神散亂之人，勸導他們修習攝心；看到沒有智慧之人，勸導他們修習智慧——菩薩摩訶薩見到眾生被極大的痛苦所逼迫，難以忍受，因此不從菩提道上退轉。善男子！菩薩摩訶薩具足十種法，以慈悲為自身。
『善男子！菩薩摩訶薩具足十種法，安住于歡喜。哪十種呢？就是我已經脫離了三有（指欲有、色有、無色有）的火宅牢獄，所以心生歡喜；我已經斷除了生死羅網、無始以來的纏縛，所以心生歡喜；我已經度過了種種覺觀（指粗細念頭）蛟龍混雜居住的生死大海，所以心生歡喜；長久以來樹立的憍慢之幢我已經傾倒，所以心生歡喜；我用金剛智慧之杵破碎了煩惱高山，使之徹底消盡不再有剩餘，所以心生歡喜；我已經得到休息，又為那些尚未得到休息的人帶來安慰，使他們感到喜悅，所以心生歡喜；我已經覺醒，對於無始久遠以來在世間睡眠中被渴愛所逼迫、被無明癡暗遮蔽眼目、尚未覺醒的人，使他們也覺醒，所以心生歡喜；我已經脫離了六趣（指地獄、餓鬼、畜生、阿修羅、人、天）惡道的種種苦報，又將要度脫其餘遭受這些惡道苦報的眾生，所以心生歡喜；我無始以來迷失在生死曠野的茂密叢林中，獨自沒有伴侶、驚慌失措地亂跑、從未見過道路、不認識正道、沒有引導者，今天忽然遇到了導師，所以心生歡喜；我現在漸漸接近一切智城、鄰近於佛的座位，所以心生歡喜。善男子！菩薩摩訶薩具足這十種法，安住于歡喜。
『善男子！菩薩摩訶薩具足十種法，安住于優畢叉（upeksa，舍）。哪十種呢？就是眼識所了知的各種色法境界，於此舍離，不因為色法境界而使自己受到損害。
【English Translation】 English version: With vigorous effort, one attains this Dharma; having attained this Dharma, one works for the benefit of all sentient beings—seeing those who are stingy, encouraging them to dwell in generosity; seeing those who break precepts, encouraging them to uphold precepts; seeing those who are filled with anger, encouraging them to cultivate patience; seeing those who are lazy, encouraging them to cultivate diligence; seeing those who are scattered in mind, encouraging them to cultivate concentration; seeing those who are without wisdom, encouraging them to cultivate wisdom—Bodhisattva-Mahasattvas, seeing sentient beings oppressed by extreme suffering, difficult to endure, therefore do not retreat from the Bodhi path. Good man! Bodhisattva-Mahasattvas are endowed with ten qualities, with compassion as their very being.
'Good man! Bodhisattva-Mahasattvas are endowed with ten qualities, dwelling in joy. What are the ten? Namely, I have already escaped the burning house and prison of the three realms of existence (referring to the desire realm, form realm, and formless realm), therefore joy arises; I have already severed the net of birth and death, the beginningless entanglements, therefore joy arises; I have already crossed the great ocean of birth and death, where various perceptions and observations (referring to coarse and subtle thoughts) dwell in chaotic confusion like dragons, therefore joy arises; the banner of arrogance, erected for so long, I have already toppled, therefore joy arises; I have shattered the high mountain of afflictions with the vajra (diamond) wisdom pestle, causing it to be completely exhausted without any remainder, therefore joy arises; I have already found rest, and again bring comfort to those who have not yet found rest, causing them to be delighted, therefore joy arises; I have already awakened, and for those who have been oppressed by thirst and craving in the sleep of the world since beginningless time, whose eyes are obscured by the darkness of ignorance and delusion, who have not yet awakened, I also cause them to awaken, therefore joy arises; I have already escaped the various painful retributions of the six realms of evil (referring to hell, hungry ghosts, animals, asuras, humans, and devas), and will also liberate other sentient beings who suffer the painful retributions of these evil realms, therefore joy arises; from beginningless time, I have been lost in the dense forest of the wilderness of birth and death, alone without companions, running around in panic, never having seen the road, not recognizing the right path, without a guide, and today I suddenly encounter a guide, therefore joy arises; I am now gradually approaching the city of all-knowing wisdom, near the seat of the Buddha, therefore joy arises. Good man! Bodhisattva-Mahasattvas are endowed with these ten qualities, dwelling in joy.'
'Good man! Bodhisattva-Mahasattvas are endowed with ten qualities, dwelling in upeksa (equanimity). What are the ten? Namely, the various realms of form perceived by eye consciousness, one relinquishes attachment to them, not allowing oneself to be harmed by the realms of form.'
、不作瘡疣；耳所聽聲、鼻所嗅香、舌所得味、身所覺觸、意所了法皆悉舍離，不以意識了諸法故而自損害、為作瘡疣、亦不隔礙；於行苦中、于苦苦中、于壞苦中舍離而住，於此三苦不自損害、不作瘡疣、亦無隔礙，於事已辦；眾聖人邊舍心而住，于聖人邊生大歡喜，復作是念：『是等聖人本凡夫地，我應化度。其今成聖，我願已得。』故住舍心。善男子！菩薩摩訶薩具是十法，住于舍心。
「善男子！菩薩摩訶薩具足十法，神通遊戲。何者為十？所謂從兜率下、托神母胎、示現受生、處宮受樂、逾城出家、樂於閑寂苦行修道、降制魔軍、坐于道場而成正覺、轉於法輪、示現涅槃。」
降伏一切障礙菩薩白佛言：「世尊！何因緣故，菩薩摩訶薩示現兜率天下乃至示現涅槃？」
佛言：「善男子！于彼兜率天宮有諸眾生，執有常想。時見菩薩——世間最勝、至尊至極、無上無邊、不染欲樂——從彼退墮，是其所執常想即滅，生無常想，依無常想故不放逸。
「善男子！于彼天宮有諸眾生多放逸者，于菩薩所生歡喜心，戀著欲樂而不欲往，修覲菩薩亦不承事，其作是念：『菩薩常在、我等亦在，時節長遠，何慮不得往親近之？』是故，菩薩為除是等眾生放逸故現退墮。彼諸眾生忽見菩薩于彼墮
【現代漢語翻譯】 現代漢語譯本：不生出瘡和肉瘤；對於耳朵聽到的聲音、鼻子聞到的香氣、舌頭嚐到的味道、身體感覺到的觸覺、以及意識所認識的法，都全部捨棄，不因為意識去了解諸法而自我損害、產生瘡瘤、或者造成阻礙；在行苦（一切皆遷流變異之苦）中、在苦苦（痛苦上疊加痛苦之苦）中、在壞苦（快樂變壞之苦）中舍離而住，對於這三種苦不自我損害、不產生瘡瘤、也沒有阻礙，對於該做的事情已經完成；在眾聖人身邊保持舍心而住，對於聖人產生極大的歡喜，並且這樣想：『這些聖人原本也是凡夫，我應當去教化他們。他們現在已經成聖，我的願望已經實現了。』所以保持舍心。善男子！菩薩摩訶薩具備這十種法，安住于舍心。 善男子！菩薩摩訶薩具足十種法，能夠神通遊戲。哪十種呢？就是從兜率天（Tushita Heaven，欲界天中的第四天，彌勒菩薩現在居住的地方）降下、寄託于神聖母親的胎中、示現受生、在宮殿中享受快樂、逾越城墻出家、喜歡閑靜寂寞苦行修道、降伏制服魔軍、坐在菩提道場而成正等正覺、轉動法輪、示現涅槃（Nirvana，佛教修行的最終目標，指脫離輪迴后的寂滅狀態）。』 降伏一切障礙菩薩問佛說：『世尊！因為什麼因緣的緣故，菩薩摩訶薩示現從兜率天降下乃至示現涅槃呢？』 佛說：『善男子！在那兜率天宮中有一些眾生，執著于常的觀念。當時他們看見菩薩——世間最殊勝、至尊至極、無上無邊、不被慾望快樂所染污——從那裡退墮，他們所執著的常的觀念就滅除了，產生無常的觀念，依靠無常的觀念所以不放逸。 善男子！在那天宮中有一些眾生非常放逸，對於菩薩產生歡喜心，貪戀執著于慾望的快樂而不願意前往，修行覲見菩薩也不去承事，他們這樣想：『菩薩常常在這裡、我們也在這裡，時間還很長遠，何必擔心沒有機會去親近他呢？』因此，菩薩爲了去除這些眾生的放逸才示現退墮。那些眾生忽然看見菩薩從那裡墮落
【English Translation】 English version: Not creating sores or tumors; all sounds heard by the ear, fragrances smelled by the nose, tastes obtained by the tongue, touches felt by the body, and dharmas understood by the mind are all abandoned, not harming oneself, creating sores or tumors, or causing obstructions because of using consciousness to understand all dharmas; dwelling in abandonment within the suffering of change (行苦, xing ku, the suffering of impermanence), the suffering of suffering (苦苦, ku ku, the suffering of pain upon pain), and the suffering of cessation (壞苦, huai ku, the suffering of the loss of pleasure), not harming oneself, creating sores or tumors, or having obstructions in these three sufferings, having completed what needs to be done; dwelling with a mind of equanimity towards all the sages, generating great joy towards the sages, and thinking: 'These sages were originally ordinary beings, I should transform and liberate them. Now they have become sages, my wish has been fulfilled.' Therefore, dwelling with a mind of equanimity. Good man! A Bodhisattva-Mahasattva possesses these ten dharmas, dwelling in equanimity. Good man! A Bodhisattva-Mahasattva possesses ten dharmas, performing supernatural plays. What are the ten? They are descending from Tushita Heaven (兜率天, Tushita Heaven, the fourth heaven in the desire realm, where Maitreya Bodhisattva currently resides), entering the womb of a divine mother, manifesting birth, enjoying pleasure in the palace, leaving home by crossing the city walls, delighting in solitary ascetic practices to cultivate the Way, subduing the armies of Mara, sitting at the Bodhi-mandala and attaining Right Enlightenment, turning the Dharma wheel, and manifesting Nirvana (涅槃, Nirvana, the ultimate goal of Buddhist practice, referring to the state of extinction after liberation from reincarnation).' The Bodhisattva Subduing All Obstacles said to the Buddha: 'World Honored One! What is the cause and condition that a Bodhisattva-Mahasattva manifests descending from Tushita Heaven and even manifesting Nirvana?' The Buddha said: 'Good man! In that Tushita Heaven palace, there are beings who cling to the idea of permanence. When they see the Bodhisattva—the most supreme in the world, the most honored and ultimate, unsurpassed and boundless, undefiled by the pleasures of desire—falling from there, their clinging to the idea of permanence is extinguished, and they generate the idea of impermanence, relying on the idea of impermanence, therefore they are not lax. Good man! In that heavenly palace, there are beings who are very lax, generating joy towards the Bodhisattva, clinging to the pleasures of desire and not wanting to go, practicing to see the Bodhisattva and not serving him, thinking: 'The Bodhisattva is always here, and we are also here, the time is long, why worry about not having the opportunity to approach him?' Therefore, the Bodhisattva manifests falling in order to remove the laxity of these beings. Those beings suddenly see the Bodhisattva falling from there
墜，大生懊惱，遠離五欲，不復放逸；無放逸故，決定當得阿耨多羅三藐三菩提。
「善男子！有諸眾生宜於胎中受教化者，菩薩在胎威神巍巍，是等見已即生希有，為是眾生菩薩處胎，隨其所宜而為說法，必令決定當得阿耨多羅三藐三菩提。
「善男子！有諸眾生宜於菩薩作嬰兒時及在宮中應可成熟，而諸菩薩為彼眾生得成熟故、及餘下劣眾生樂小法者為隨順故，是故示現作嬰兒相住于宮中。
「善男子！有諸眾生宜見菩薩逾城出家，是菩薩為彼眾生令成熟故而示是等逾城出家。
「善男子！有天、龍、夜叉、乾闥婆等樂於弊陋，為是等故示現苦行，復為降伏諸外道故示現苦行。
「善男子！有諸眾生：『待菩薩坐道場時，我當到彼設諸供養。』為是等故現坐道場。是諸眾生詣菩薩所而設供養，因緣決定當得阿耨多羅三藐三菩提。
「善男子！有諸眾生憍慢、剛強，為折伏故，菩薩坐于道場降伏魔軍。
「善男子！有諸眾產生熟善根，為進修德勝利益故，是故菩薩現登正覺。
「是時，菩薩登于正覺，三千大千世界種種音聲悉皆休息，三千大千世界無不寂靜。是等眾生見是事已，發弘誓願：『愿我來世坐于道場，證得阿耨多羅三藐三菩提。』
「善男子！
【現代漢語翻譯】 現代漢語譯本：於是，他深感懊惱，遠離各種慾望，不再放縱自己；因為不再放縱，所以必定能夠證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
『善男子！有些眾生適合在胎中接受教化，菩薩在胎中威神顯赫，這些眾生見到後會感到非常稀有，爲了這些眾生，菩薩在胎中，根據他們各自的根器為他們說法，必定使他們最終證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
『善男子！有些眾生適合在菩薩還是嬰兒時或者在宮中時得到成熟，菩薩爲了使這些眾生得到成熟，以及爲了隨順那些喜歡小法的下劣眾生，所以示現為嬰兒的形象住在宮中。』
『善男子！有些眾生適合看到菩薩逾城出家，菩薩爲了使這些眾生得到成熟，所以示現逾城出家。』
『善男子！有些天（deva）、龍（naga）、夜叉（yaksha）、乾闥婆（gandharva）等喜歡簡陋的生活，爲了這些眾生，菩薩示現苦行，又爲了降伏各種外道，所以示現苦行。』
『善男子！有些眾生想：『等待菩薩坐在道場時，我將到那裡設定各種供養。』爲了這些眾生，菩薩示現坐在道場。這些眾生前往菩薩處設定供養，因緣成熟必定能夠證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
『善男子！有些眾生驕慢、剛強，爲了折服他們，菩薩坐在道場降伏魔軍。』
『善男子！有些眾生已經成熟了善根，爲了進一步修習殊勝的功德利益，所以菩薩示現證登正覺。』
『這時，菩薩證登正覺，三千大千世界（tri-sahasra-maha-sahasra-lokadhatu）的各種聲音全部停止，三千大千世界（tri-sahasra-maha-sahasra-lokadhatu）沒有不寂靜的。這些眾生見到這些事情后，發起宏大的誓願：『愿我來世坐在道場，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
『善男子！』
【English Translation】 English version: Then, he felt great remorse, distanced himself from the five desires, and no longer indulged in dissipation; because of not indulging in dissipation, he would certainly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
'Good man! There are beings who are suitable to be taught in the womb. The Bodhisattva's majestic power in the womb is awe-inspiring. When these beings see it, they will feel it is rare and wonderful. For the sake of these beings, the Bodhisattva, while in the womb, preaches according to their suitability, ensuring that they will definitely attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'
'Good man! There are beings who are suitable to be matured when the Bodhisattva is an infant or in the palace. The Bodhisattva, in order to mature these beings, and to accommodate those inferior beings who enjoy the lesser teachings, therefore manifests as an infant and resides in the palace.'
'Good man! There are beings who are suitable to see the Bodhisattva leaving the city to renounce the world. The Bodhisattva, in order to mature these beings, manifests this leaving the city to renounce the world.'
'Good man! There are devas (gods), nagas (dragons), yakshas (demons), gandharvas (celestial musicians), and others who enjoy a simple and humble life. For the sake of these beings, the Bodhisattva manifests ascetic practices. Also, in order to subdue the various heretics, he manifests ascetic practices.'
'Good man! There are beings who think, 'When the Bodhisattva sits at the Bodhi-tree, I will go there and offer various offerings.' For the sake of these beings, the Bodhisattva manifests sitting at the Bodhi-tree. These beings go to the Bodhisattva and make offerings, and through this cause and condition, they will certainly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'
'Good man! There are beings who are arrogant and stubborn. In order to subdue them, the Bodhisattva sits at the Bodhi-tree and subdues the armies of Mara (demon).'
'Good man! There are beings who have matured their roots of goodness. In order to further cultivate superior merits and benefits, the Bodhisattva manifests attaining perfect enlightenment.'
'At that time, when the Bodhisattva attained perfect enlightenment, all the various sounds in the tri-sahasra-maha-sahasra-lokadhatu (three-thousand-great-thousand world system) ceased, and the tri-sahasra-maha-sahasra-lokadhatu (three-thousand-great-thousand world system) was completely silent. When these beings saw these events, they made a great vow: 'May I, in a future life, sit at the Bodhi-tree and attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'"
'Good man!'
有諸眾生謂言自是世間之師，而未覺了究竟出離清凈之法，于當來世亦無其分，但為折伏是眾生故。有諸眾生善根成熟、堪為法器，為是等眾示現道故，而是菩薩得道之時往詣迦尸城轉於法輪——其輪十二，三轉具足——于大眾中而師子吼。
「善男子！有諸眾生宜於涅槃受教化者，為化此等，是故菩薩現般涅槃。
「善男子！以是因緣，示現從兜率天下閻浮提，乃至涅槃而示現之。
「善男子！菩薩摩訶薩具是十法，神通遊戲。
「善男子！菩薩摩訶薩具足十法，遠離八難。何等為十？所謂遠離一切諸不善業、于諸如來所制禁戒不敢故犯、遠離慳貪、於過去佛種諸善根、福德相應、智慧具足、善巧方便、發弘誓願、修厭離想、勇猛精進。
「善男子！菩薩不造諸不善業、不感地獄。有諸眾生墮于地獄，受于種種不如意苦，受苦既久，于彼眾生在地獄者互生瞋恚；而是菩薩性戒清凈、十善具足，是故菩薩不墮地獄。
「善男子！菩薩摩訶薩于諸如來所制禁戒不敢故犯，隨順受持，是故不生畜生惡道。何以故？是諸畜生受畜生苦故。
「善男子！菩薩摩訶薩無慳貪心，慳貪因緣墮餓鬼道、受餓鬼苦故。
「菩薩摩訶薩不生邪見卑下之家。何以故？邪見眾生不得親近善
【現代漢語翻譯】 現代漢語譯本 有些眾生自認為世間的導師，卻沒有覺悟到究竟解脫和清凈的方法，在未來世也沒有獲得解脫的份，這樣做只是爲了折服那些眾生。有些眾生善根成熟，堪當法器，爲了向這些眾生展示正道，這位菩薩得道的時候前往迦尸城（Kāśī，印度城市名）轉法輪——這法輪有十二行相，三轉圓滿——在大眾中發出獅子吼。
『善男子！有些眾生適合通過涅槃（Nirvana，佛教術語，指解脫）來接受教化，爲了教化這些眾生，所以菩薩示現般涅槃（Parinirvana，佛教術語，指完全的涅槃）。』
『善男子！因為這些因緣，（菩薩）示現從兜率天（Tusita Heaven，佛教中的一個天界）降生到閻浮提（Jambudvipa，佛教術語，指我們所居住的這個世界），乃至示現涅槃。』
『善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）具備這十種法，能夠神通遊戲。』
『善男子！菩薩摩訶薩具足十種法，遠離八難（eight difficulties，指修行的八種障礙）。是哪十種呢？就是遠離一切不善的業，對於諸如來所制定的禁戒不敢故意違犯，遠離慳貪，於過去佛所種下的各種善根，與福德相應，智慧具足，善於運用方便法門，發起弘大的誓願，修習厭離世俗的想法，勇猛精進。』
『善男子！菩薩不造作各種不善的業，所以不會感受地獄之苦。有些眾生墮入地獄，遭受各種不如意的痛苦，受苦很久之後，這些在地獄中的眾生互相產生嗔恨；而這位菩薩的自性戒律清凈，十善（ten wholesome actions）具足，所以菩薩不會墮入地獄。』
『善男子！菩薩摩訶薩對於諸如來所制定的禁戒不敢故意違犯，隨順地接受和奉持，所以不會生到畜生惡道。為什麼呢？因為這些畜生要承受畜生的痛苦。』
『善男子！菩薩摩訶薩沒有慳貪之心，因為慳貪的因緣會墮入餓鬼道，遭受餓鬼的痛苦。』
『菩薩摩訶薩不會生在邪見卑賤的家庭。為什麼呢？因為有邪見的眾生不能親近善知識。
【English Translation】 English version There are beings who claim to be teachers of the world, yet have not awakened to the ultimate liberation and pure Dharma. They have no share in the future, but only subdue those beings. There are beings whose roots of goodness are mature and are fit vessels for the Dharma. For the sake of showing the path to these beings, when this Bodhisattva attains enlightenment, he goes to the city of Kāśī (an Indian city) and turns the wheel of Dharma—the wheel with twelve aspects, complete in three turns—and roars like a lion in the assembly.
'Good man! There are beings who are suitable to be taught through Nirvana (liberation). To transform these beings, the Bodhisattva manifests Parinirvana (complete Nirvana).'
'Good man! Because of these causes and conditions, (the Bodhisattva) manifests descending from Tusita Heaven (a Buddhist heaven) to Jambudvipa (the world we live in), and even manifests Nirvana.'
'Good man! A Bodhisattva-Mahasattva (a great Bodhisattva) possesses these ten dharmas, and can perform miraculous feats.'
'Good man! A Bodhisattva-Mahasattva possesses ten dharmas and avoids the eight difficulties (eight obstacles to practice). What are the ten? They are: abstaining from all unwholesome actions, not deliberately violating the precepts established by the Tathagatas, abstaining from stinginess, planting good roots in past Buddhas, being in accordance with merit and virtue, possessing wisdom, being skilled in expedient means, making great vows, cultivating the thought of renouncing the world, and being courageous and diligent.'
'Good man! A Bodhisattva does not create unwholesome karma, and therefore does not experience the suffering of hell. Some beings fall into hell and suffer various unpleasant pains. After suffering for a long time, these beings in hell generate hatred towards each other. But this Bodhisattva's nature and precepts are pure, and he possesses the ten wholesome actions, so the Bodhisattva does not fall into hell.'
'Good man! A Bodhisattva-Mahasattva does not deliberately violate the precepts established by the Tathagatas, and accepts and upholds them accordingly, so he is not born into the evil path of animals. Why? Because these animals have to endure the suffering of being animals.'
'Good man! A Bodhisattva-Mahasattva has no stinginess, because the cause of stinginess leads to falling into the realm of hungry ghosts and suffering the pain of hungry ghosts.'
'A Bodhisattva-Mahasattva is not born into a family with wrong views and low status. Why? Because beings with wrong views cannot be close to good teachers.'
知識故。所以者何？菩薩累劫久於過去諸如來所種諸善根，以是因緣，生生世世生正見家、富足錢財、具足修道習因成就，展轉增長福德智慧。菩薩摩訶薩所得諸根無不具足，以是因緣，諸根具足為佛法器。
「是故，菩薩功德成就既與福德業相應故，于佛塔廟、於法、于僧設諸供養；供養因緣修習善業，是故而得諸根具足；諸根具故，是則得為諸佛法器。
「菩薩摩訶薩不生邊地。何以故？邊地眾生暗鈍癡頑、瘖啞，不了不解言語，似於羺羊、不堪聽受善不善法、甚深意趣不識道理，而不堪為甘露法器、不名沙門、不名信士，是故菩薩生於中國。中國眾生利根聰哲、諸根明瞭、智者稱歎、堪受所說善不善法、深解意趣、堪為諸佛甘露法器、名為沙門、名為信士。何以故？過去願力、智慧力故。
「菩薩不生長壽天中，若生住彼，無量諸佛出於世間不沾法潤、不獲法利，饒益眾生便爾被廢。是故，菩薩生於欲界，教化成熟地獄眾生，值佛出世。何以故？如是菩薩巧方便故。
「菩薩不生無佛出處。何以故？是中眾生不聞佛名、不聞法名、不聞僧名、不敬三尊，是故菩薩所生剎土有三寶處，如其過去所發誓愿具足滿故。
「眾生𢤱悷、剛強難化；菩薩不爾。何以故？聞八難苦無不厭離。
【現代漢語翻譯】 現代漢語譯本：因為菩薩在過去無量劫中，于諸佛如來處種下各種善根。以此因緣，生生世世都出生在具有正見的家庭，擁有充足的財富，具備修道的各種條件，從而不斷增長福德和智慧。菩薩摩訶薩所得的各種根器沒有不完備的，因為這個因緣，諸根完備，堪為佛法的器皿。 因此，菩薩的功德成就與福德事業相應，所以在佛塔寺廟、佛法、僧眾處設定各種供養。通過供養的因緣修習善業，所以能夠得到諸根完備。諸根完備，就能成為諸佛的法器。 菩薩摩訶薩不出生在邊遠地區。為什麼呢？因為邊遠地區的眾生愚昧遲鈍、癡頑不開化、瘖啞，不能理解言語，像綿羊一樣，不能聽受善法和不善法，對於甚深的意趣不能理解其中的道理，不能成為甘露法器，不能稱為沙門（Śrāmaṇa，出家修行者），不能稱為信士（Upāsaka，在家修行者）。所以菩薩出生在中國。中國的眾生根器敏利聰慧，諸根明瞭，被智者稱讚，能夠接受所說的善法和不善法，深刻理解意趣，能夠成為諸佛的甘露法器，可以稱為沙門，可以稱為信士。為什麼呢？因為過去所發的願力和智慧力的緣故。 菩薩不生長壽天中。如果生在那裡，無量諸佛出現在世間，也不能沾染佛法的滋潤，不能獲得佛法的利益，利益眾生的事業就被耽誤了。所以，菩薩出生在欲界，教化成熟地獄眾生，遇到佛陀出世。為什麼呢？因為這樣的菩薩具有巧妙的方便之故。 菩薩不出生在沒有佛出現的地方。為什麼呢？因為那裡的眾生聽不到佛的名號，聽不到法的名號，聽不到僧的名號，不尊敬三寶。所以菩薩所出生的剎土有佛法僧三寶存在，這是因為過去所發的誓願具足圓滿的緣故。 眾生慳吝、暴戾、剛強難以教化，菩薩不是這樣。為什麼呢？因為聽到八難的痛苦沒有不厭惡遠離的。
【English Translation】 English version: It is because Bodhisattvas have planted various roots of goodness in the past countless kalpas at the places of all Buddhas and Tathagatas. Due to this cause, in each and every lifetime, they are born into families with right views, possess abundant wealth, and have all the conditions for cultivating the path, thereby continuously increasing their merits and wisdom. The various faculties obtained by Bodhisattva-Mahasattvas are all complete. Because of this cause, their faculties are complete, making them suitable vessels for the Buddhadharma. Therefore, the accomplishment of a Bodhisattva's merits corresponds to meritorious deeds. Thus, they make various offerings at Buddha stupas and temples, to the Dharma, and to the Sangha. Through the cause of making offerings, they cultivate virtuous deeds, and therefore they are able to obtain complete faculties. With complete faculties, they can become vessels for the Buddhas' Dharma. Bodhisattva-Mahasattvas are not born in border regions. Why? Because beings in border regions are dull and ignorant, stubborn and unyielding, mute, unable to understand language, like sheep, unable to hear and receive good and bad teachings, unable to understand the profound meanings, unable to become vessels for the nectar of Dharma, not called Śrāmaṇas (出家修行者, renunciates), not called Upāsakas (在家修行者, lay practitioners). Therefore, Bodhisattvas are born in central lands. Beings in central lands have sharp faculties and are intelligent, their faculties are clear, they are praised by the wise, they are able to receive the good and bad teachings that are spoken, they deeply understand the meanings, they are able to become vessels for the nectar of the Buddhas' Dharma, they can be called Śrāmaṇas, they can be called Upāsakas. Why? Because of the power of past vows and the power of wisdom. Bodhisattvas are not born in long-life heavens. If they were born and resided there, countless Buddhas would appear in the world without them being able to receive the nourishment of the Dharma or obtain the benefits of the Dharma, and the work of benefiting sentient beings would be abandoned. Therefore, Bodhisattvas are born in the desire realm, to teach and mature beings in the lower realms, and to encounter the appearance of Buddhas in the world. Why? Because such Bodhisattvas possess skillful means. Bodhisattvas are not born in places where no Buddha appears. Why? Because the beings there do not hear the name of the Buddha, do not hear the name of the Dharma, do not hear the name of the Sangha, and do not respect the Three Jewels. Therefore, the Buddha-land where Bodhisattvas are born has the presence of the Three Jewels, because their past vows are fully accomplished. Sentient beings are miserly, violent, stubborn, and difficult to transform; Bodhisattvas are not like that. Why? Because upon hearing of the suffering of the eight adversities, they all become disgusted and seek to distance themselves from them.
以厭離故，勇猛精進，修行正勤，滅如是等不善法故。
「善男子！菩薩摩訶薩具是十法，遠離八難。
「善男子！菩薩摩訶薩具足十法，不忘菩提心。何等為十？所謂遠離幻惑、諂曲、貢高，質直和雅，信心清凈；于正法中斷除疑悔，于諸眾生樂受法者而不吝惜、不作秘師；絓是能損正法因緣皆悉遠離，不相違犯，如說修行；受持大乘一切諸典，若見有人持大乘者生殷重心，恭敬禮拜作同學想，一心一意聽受大乘，于說法人生如來想。善男子！菩薩摩訶薩具是十法，不忘菩提心。
「善男子！菩薩摩訶薩具足十法，得宿命智。何等為十？所謂已多供養承事諸佛、已曾受持諸佛正法、戒品清凈、遠離掉悔、無有諸障、心多歡喜、修心令直、得入禪定、恒受化生、無疑惑心。
「善男子！菩薩摩訶薩以多供養過去佛者，敬重正法、于持法人生謙下心，以是因緣就聽正法，受持、讀誦、通利文句、廣為他人、分別解說、不惜身命而弘正法。
「禁戒清凈者，所謂於三品戒——若身、口、意——持凈戒故，離諸掉悔而生恭敬。所以者何？以戒清凈故而無掉悔，無掉悔故而離障礙，離障礙故而生歡喜，多歡喜故而能堪任修心令直，以修心故則得入定，得禪定故六道清凈，六道凈故而受化生，受
【現代漢語翻譯】 現代漢語譯本：由於厭離（對世間生起厭惡和舍離之心），所以勇猛精進，修行正勤（正確的修行方法），爲了滅除這些不善之法。
『善男子！菩薩摩訶薩（偉大的菩薩）具備這十種法，就能遠離八難（八種障礙修行的困境）。』
『善男子！菩薩摩訶薩具足十種法，就不會忘記菩提心（覺悟之心）。哪十種呢？就是遠離幻惑（虛幻的迷惑）、諂曲（諂媚虛偽）、貢高（傲慢自大），以正直和藹的態度待人，信心清凈；對於正法（正確的佛法）能夠斷除疑惑和後悔，對於喜歡接受佛法的眾生不吝嗇，不保守秘密；凡是能夠損害正法的因緣都遠離，不違犯戒律，如所說的那樣修行；受持大乘（Mahayana，佛教的一個主要分支）的一切經典，如果見到有人受持大乘經典，就生起慇勤恭敬之心，恭敬禮拜，把他們當作同學一樣看待，一心一意地聽受大乘佛法，對於說法的人產生如對待如來（Tathagata，佛的稱號）一樣的敬意。善男子！菩薩摩訶薩具備這十種法，就不會忘記菩提心。』
『善男子！菩薩摩訶薩具足十種法，就能獲得宿命智（瞭解過去世的能力）。哪十種呢？就是已經多次供養承事諸佛（過去諸佛），已經受持諸佛的正法，戒品清凈（遵守戒律），遠離掉悔（內心的煩躁和後悔），沒有各種障礙，內心充滿歡喜，修心使之正直，能夠進入禪定（Dhyana，冥想狀態），恒常受化生（通過願力化生），沒有疑惑之心。』
『善男子！菩薩摩訶薩因為多次供養過去的佛，敬重正法，對於受持佛法的人產生謙卑之心，因為這樣的因緣而聽聞正法，受持、讀誦、通達文句的含義，廣泛地為他人分別解說，不惜身命而弘揚正法。
『禁戒清凈的人，就是指在身、口、意這三方面都持守清凈的戒律，因此遠離內心的煩躁和後悔，從而生起恭敬之心。為什麼呢？因為戒律清凈所以沒有煩躁和後悔，沒有煩躁和後悔所以遠離障礙，遠離障礙所以產生歡喜，因為充滿歡喜所以能夠堪忍修行使心正直，因為修心的緣故就能得到禪定，得到禪定所以六道清凈，六道清凈所以能夠受化生，受』
【English Translation】 English version: Due to detachment (arising from aversion and relinquishment towards the world), one should be courageous and diligent, practicing right effort (correct methods of practice), in order to extinguish such unwholesome dharmas (teachings).
'Good man! A Bodhisattva-Mahasattva (great Bodhisattva) who possesses these ten dharmas will be far from the eight difficulties (eight adverse conditions for practice).'
'Good man! A Bodhisattva-Mahasattva who is complete with ten dharmas will not forget the Bodhi-mind (the mind of enlightenment). What are the ten? They are: being far from illusion and confusion, flattery and deceit, arrogance and pride; being honest, upright, gentle, and refined; having pure faith; cutting off doubt and regret regarding the true Dharma (correct Buddhist teachings); being unsparing towards sentient beings who delight in receiving the Dharma, and not being a secretive teacher; keeping far away from all conditions that could harm the true Dharma, not violating the precepts, and practicing as instructed; upholding all the scriptures of the Mahayana (a major branch of Buddhism); if seeing someone upholding the Mahayana, generating a deep and earnest respect, reverently bowing and regarding them as fellow students, listening to and receiving the Mahayana with wholehearted devotion, and regarding the Dharma speaker as if they were the Tathagata (a title of the Buddha). Good man! A Bodhisattva-Mahasattva who possesses these ten dharmas will not forget the Bodhi-mind.'
'Good man! A Bodhisattva-Mahasattva who is complete with ten dharmas will attain knowledge of past lives (ability to know past lives). What are the ten? They are: having made many offerings and served the Buddhas (past Buddhas), having received and upheld the true Dharma of the Buddhas, having pure precepts, being far from agitation and regret, being without obstacles, having much joy in the heart, cultivating the mind to be upright, attaining meditative concentration (Dhyana, meditative state), constantly receiving transformation birth (birth through the power of vows), and having no doubts.'
'Good man! A Bodhisattva-Mahasattva, because of making many offerings to past Buddhas, respects the true Dharma, and generates a humble mind towards those who uphold the Dharma. Because of these causes and conditions, they listen to the true Dharma, uphold, recite, understand the meaning of the words, widely explain and expound it to others, and propagate the true Dharma without regard for their own life.
'One whose precepts are pure means that in the three aspects of body, speech, and mind, one maintains pure precepts, thus being far from agitation and regret, and generating respect. Why is this? Because the precepts are pure, there is no agitation and regret; because there is no agitation and regret, one is far from obstacles; because one is far from obstacles, joy arises; because one is full of joy, one is able to endure and cultivate the mind to be upright; because of cultivating the mind, one attains meditative concentration; because one attains meditative concentration, the six realms are purified; because the six realms are purified, one is able to receive transformation birth, and receive'
化生故無疑惑心，無疑惑故得宿命智，追憶過去一生、二生、三、四、五生、十生、二、三十生、四、五十生，乃至無量百萬億生。
「善男子！菩薩摩訶薩具是十法，得宿命智。
「善男子！菩薩摩訶薩具足十法，值善知識。何等為十？所謂不離見佛、不離聞法、不離供養眾僧福田、不離恭敬禮拜謙卑合掌承事諸佛菩薩、不離多聞及說法者、不離聞諸波羅蜜行、不離聞三十七品助道之法、不離聞三解脫門、不離聞於四無量心、不離聞於一切種智。善男子！菩薩摩訶薩具是十法，得值善友。
「善男子！菩薩摩訶薩具足十法，遠離惡知識。何等為十？所謂遠離破戒人故——當知名為離惡知識——遠離邪見人故、遠離失威儀人故、遠離邪命人故、遠離喧鬧混雜中住故、遠離懈怠懶惰人故、遠離樂住生死人故、遠離背菩提行人故、遠離交習在家人故、遠離一切煩惱故，是則名為諸惡知識，菩薩摩訶薩當遠離之。善男子！雖離是處，于眾生邊不生噁心亦不生瞋，心無惱熱亦不輕蔑，於前眾生而作是念：『如佛所說，一切眾生是氣類聚，為近惡知識故失於大利。是故，我今速當遠離諸惡知識。』善男子！菩薩摩訶薩具足十法，離惡知識。
「善男子！菩薩摩訶薩具足十法，得佛法身。何等為十？所謂
【現代漢語翻譯】 現代漢語譯本：由於是化生，所以沒有疑惑之心；沒有疑惑之心，所以能獲得宿命智（ability to recall past lives），追憶過去一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生，乃至無量百萬億生。
『善男子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）具足這十種法，就能獲得宿命智。』
『善男子！菩薩摩訶薩具足十種法，就能值遇善知識（virtuous spiritual friends）。哪十種呢？就是不離見佛、不離聽聞佛法、不離供養眾僧福田、不離恭敬禮拜謙卑合掌承事諸佛菩薩、不離多聞以及說法者、不離聽聞諸波羅蜜（paramita，到達彼岸）的修行、不離聽聞三十七道品助道之法、不離聽聞三解脫門（three doors of liberation）、不離聽聞四無量心（four immeasurable minds）、不離聽聞一切種智（omniscience）。善男子！菩薩摩訶薩具足這十種法，就能值遇善友。』
『善男子！菩薩摩訶薩具足十種法，就能遠離惡知識（evil spiritual friends）。哪十種呢？就是遠離破戒的人——應當知道這是遠離惡知識——遠離邪見的人、遠離失去威儀的人、遠離以不正當手段謀生的人、遠離喧鬧混雜的居住環境、遠離懈怠懶惰的人、遠離樂於停留在生死輪迴中的人、遠離背離菩提（bodhi，覺悟）修行的人、遠離與在家人過分交往的人、遠離一切煩惱，這些就被稱為惡知識，菩薩摩訶薩應當遠離他們。善男子！雖然遠離這些地方，但對於眾生不生噁心也不生嗔恨，心中沒有惱怒也沒有輕蔑，對於之前的眾生這樣想：『如佛所說，一切眾生都是氣類聚，因為親近惡知識而失去大利益。因此，我現在應當迅速遠離諸惡知識。』善男子！菩薩摩訶薩具足這十種法，就能遠離惡知識。
『善男子！菩薩摩訶薩具足十種法，就能獲得佛法身（Dharma body of the Buddha）。哪十種呢？就是……』
【English Translation】 English version: Being born spontaneously, they have no doubts in their minds; having no doubts, they attain the wisdom of recalling past lives, remembering one life, two lives, three, four, five lives, ten lives, twenty, thirty lives, forty, fifty lives, even immeasurable millions of billions of lives in the past.
'Good man! A Bodhisattva Mahasattva (great being of Bodhisattva) who possesses these ten qualities attains the wisdom of recalling past lives.'
'Good man! A Bodhisattva Mahasattva who possesses ten qualities encounters virtuous spiritual friends. What are the ten? They are: not being apart from seeing the Buddha, not being apart from hearing the Dharma, not being apart from making offerings to the Sangha (community of monks) as a field of merit, not being apart from respectfully bowing, paying homage, being humble, joining palms, and serving all Buddhas and Bodhisattvas, not being apart from much learning and those who expound the Dharma, not being apart from hearing the practices of the Paramitas (perfections), not being apart from hearing the thirty-seven factors of enlightenment that aid the path, not being apart from hearing the three doors of liberation, not being apart from hearing the four immeasurable minds, not being apart from hearing the omniscience (all-knowing wisdom). Good man! A Bodhisattva Mahasattva who possesses these ten qualities encounters virtuous friends.'
'Good man! A Bodhisattva Mahasattva who possesses ten qualities avoids evil spiritual friends. What are the ten? They are: avoiding those who break the precepts—know that this is avoiding evil spiritual friends—avoiding those with wrong views, avoiding those who lack dignified conduct, avoiding those who make a living through improper means, avoiding living in noisy and chaotic environments, avoiding those who are lazy and indolent, avoiding those who delight in dwelling in the cycle of birth and death, avoiding those who turn their backs on the practice of Bodhi (enlightenment), avoiding excessive association with laypeople, and avoiding all afflictions. These are called evil spiritual friends, and a Bodhisattva Mahasattva should avoid them. Good man! Although one avoids these places, one does not generate evil thoughts or anger towards sentient beings, one's mind is without vexation or contempt, and one thinks of those beings in this way: 'As the Buddha said, all sentient beings are aggregates of elements, and they lose great benefit because they associate with evil spiritual friends. Therefore, I should quickly avoid all evil spiritual friends.' Good man! A Bodhisattva Mahasattva who possesses these ten qualities avoids evil spiritual friends.'
'Good man! A Bodhisattva Mahasattva who possesses ten qualities attains the Dharma body of the Buddha. What are the ten? They are...'
無等等身、清凈之身、無瘡疣身、非修得身、不可思算身、甚深法身、非思議身、寂靜之身、虛空等身、佛智之身。善男子！菩薩摩訶薩具是十法，得佛法身。」
降伏一切障礙菩薩白佛言：「世尊！菩薩摩訶薩何處住止，能得如來如是法身？」
佛言：「善男子！于初地中得無等等身。何以故？遠離一切身差別故、隨順一切菩薩平等法故；二地菩薩得清凈身，戒品清凈故；三地菩薩得無瘡疣身，遠離一切瞋恨故；四地菩薩得非修得身，已經修佛法故；五地菩薩得不思算身，已得通達一切法故；六地菩薩得甚深法身，已修不可思量法故；七地菩薩得不可思議身，已修善巧方便故；八地菩薩得寂靜身，已遠離一切戲論、無煩惱故；九地菩薩得虛空等身，光明徹故；十地菩薩得妙智身。何以故？遍修一切所知境故。」
降伏一切障礙菩薩白佛言：「世尊！如來法身、菩薩法身，將無差別耶？」
佛言：「善男子！得種種身無有差別，功德明昧亦有差別。」
降伏一切障礙菩薩言：「世尊！云何種種身而無差別，功德威神獨有差別？」
佛言：「善男子！彼身、此身，無有差別。何以故？修一身故。而是功德威神之相殊有差別，應當觀之。」
降伏一切障礙菩薩言：「世尊！兩
【現代漢語翻譯】 現代漢語譯本： 『無等等身（無與倫比之身）、清凈之身、無瘡疣身（沒有瑕疵之身）、非修得身（非刻意修習而得之身）、不可思算身（不可估量之身）、甚深法身（極其深奧的法身）、非思議身（不可思議之身）、寂靜之身、虛空等身（如同虛空般的身）、佛智之身（具有佛陀智慧的身）。善男子！菩薩摩訶薩（偉大的菩薩）具備這十種法，就能獲得佛的法身。』
降伏一切障礙菩薩（降伏一切障礙的菩薩）問佛說：『世尊！菩薩摩訶薩（偉大的菩薩）在何處安住，才能獲得如來（佛陀）這樣的法身？』
佛說：『善男子！在初地（菩薩修行的第一個階段）中獲得無等等身（無與倫比之身）。為什麼呢？因為遠離一切身體的差別，隨順一切菩薩的平等之法。二地（菩薩修行的第二個階段）菩薩獲得清凈身，因為戒律清凈的緣故。三地（菩薩修行的第三個階段）菩薩獲得無瘡疣身（沒有瑕疵之身），因為遠離一切瞋恨的緣故。四地（菩薩修行的第四個階段）菩薩獲得非修得身（非刻意修習而得之身），因為已經修習佛法的緣故。五地（菩薩修行的第五個階段）菩薩獲得不可思算身（不可估量之身），因為已經通達一切法的緣故。六地（菩薩修行的第六個階段）菩薩獲得甚深法身（極其深奧的法身），因為已經修習不可思量的法的緣故。七地（菩薩修行的第七個階段）菩薩獲得不可思議身（不可思議之身），因為已經修習善巧方便的緣故。八地（菩薩修行的第八個階段）菩薩獲得寂靜身，因為已經遠離一切戲論，沒有煩惱的緣故。九地（菩薩修行的第九個階段）菩薩獲得虛空等身（如同虛空般的身），光明透徹的緣故。十地（菩薩修行的第十個階段）菩薩獲得妙智身（具有微妙智慧的身）。為什麼呢？因為普遍修習一切所知的境界的緣故。』
降伏一切障礙菩薩（降伏一切障礙的菩薩）問佛說：『世尊！如來（佛陀）的法身和菩薩的法身，難道沒有差別嗎？』
佛說：『善男子！獲得種種身沒有差別，功德的明顯與否有差別。』
降伏一切障礙菩薩（降伏一切障礙的菩薩）說：『世尊！為什麼說種種身沒有差別，而功德威神卻有差別呢？』
佛說：『善男子！那個身和這個身，沒有差別。為什麼呢？因為修習的是同一個身。但是功德威神之相卻有差別，應當仔細觀察。』
降伏一切障礙菩薩（降伏一切障礙的菩薩）說：『世尊！』
【English Translation】 English version: 'A body without equal, a pure body, a body without flaws, a body not obtained through cultivation, an immeasurable body, a profound Dharma body, an inconceivable body, a tranquil body, a body like space, a body of Buddha's wisdom. Good man! A Bodhisattva-Mahasattva (great Bodhisattva) possessing these ten qualities obtains the Dharma body of a Buddha.'
The Bodhisattva Subduing All Obstacles asked the Buddha, 'World Honored One! Where does a Bodhisattva-Mahasattva (great Bodhisattva) abide to obtain such a Dharma body of the Tathagata (Buddha)?'
The Buddha said, 'Good man! In the first Bhumi (first stage of Bodhisattva path), one obtains a body without equal. Why? Because one is far from all differences in bodies and in accordance with the Dharma of equality of all Bodhisattvas. A Bodhisattva in the second Bhumi (second stage of Bodhisattva path) obtains a pure body because of the purity of precepts. A Bodhisattva in the third Bhumi (third stage of Bodhisattva path) obtains a body without flaws because one is far from all hatred. A Bodhisattva in the fourth Bhumi (fourth stage of Bodhisattva path) obtains a body not obtained through cultivation because one has already cultivated the Buddha Dharma. A Bodhisattva in the fifth Bhumi (fifth stage of Bodhisattva path) obtains an immeasurable body because one has already attained thorough understanding of all Dharmas. A Bodhisattva in the sixth Bhumi (sixth stage of Bodhisattva path) obtains a profound Dharma body because one has cultivated immeasurable Dharmas. A Bodhisattva in the seventh Bhumi (seventh stage of Bodhisattva path) obtains an inconceivable body because one has cultivated skillful means. A Bodhisattva in the eighth Bhumi (eighth stage of Bodhisattva path) obtains a tranquil body because one is far from all frivolous talk and without afflictions. A Bodhisattva in the ninth Bhumi (ninth stage of Bodhisattva path) obtains a body like space because of the thoroughness of light. A Bodhisattva in the tenth Bhumi (tenth stage of Bodhisattva path) obtains a body of wonderful wisdom. Why? Because one has universally cultivated all knowable realms.'
The Bodhisattva Subduing All Obstacles asked the Buddha, 'World Honored One! Is there no difference between the Dharma body of the Tathagata (Buddha) and the Dharma body of a Bodhisattva?'
The Buddha said, 'Good man! There is no difference in obtaining various bodies, but there is a difference in the clarity of merits.'
The Bodhisattva Subduing All Obstacles said, 'World Honored One! How can various bodies be without difference, while merits and majestic power are uniquely different?'
The Buddha said, 'Good man! That body and this body are without difference. Why? Because one cultivates the same body. However, the appearances of merits and majestic power are distinctly different and should be observed.'
The Bodhisattva Subduing All Obstacles said, 'World Honored One!'
身差別當云何觀？」
佛言：「善男子！諦聽諦聽，我當爲汝說于譬喻，成是義故。善男子！如摩尼珠磨瑩治飾，光曜明凈，以練治故。于諸摩尼未被練者，比前摩尼可相及不？」
「不也。世尊！被練治者，光色凈徹，悅眾意故；未被治者不得為類。」
佛言：「如是，菩薩身摩尼珠及如來身摩尼之珠，雖復同是清凈法身，菩薩法身於如來身，畢竟清凈不可為比。所以者何？如來身者不可限量，齊眾生界、徹虛空界，遍照而住。何以故？最極清凈，遠離一切諸塵垢故。而菩薩身摩尼珠明徹不爾。何以故？有餘垢故。
「善男子！譬如初月，其光始顯漸漸增長，至十五日方乃圓明。俱得月名，而此初月不可比於十五日夜。何以故？得法爾故。諸佛、菩薩雖復同得法身之名，而菩薩身於如來身，光明遍照不可為比。善男子！如是，佛身及菩薩身同是身相，與佛功德威神之相非為一相。
「善男子！菩薩摩訶薩具足十法，獲得金剛貞實堅固不破壞身。何者為十？所謂貪、瞋、癡等不能破壞；怨憾、忿恨、災蓋、憍慢、貢高、邪見、顛倒不能破壞；世間八風不能破壞；三惡道苦不能破壞；眾生諸苦不能破壞；生、老、病、死不能破壞；外諸梵志、諸邪論師不能破壞；一切眾魔及諸天魔不能破
【現代漢語翻譯】 現代漢語譯本： 『身差別應當如何觀察？』
佛說：『善男子！仔細聽，仔細聽，我當爲你講述一個譬喻，爲了成就這個意義。善男子！比如摩尼珠（Mani jewel，如意寶珠）經過打磨修飾，光亮明凈，因為經過了煉治。那些沒有經過煉治的摩尼珠，與前面經過煉治的摩尼珠相比，可以相提並論嗎？』
『不能。世尊！經過煉治的摩尼珠，光色清凈透徹，使人喜悅；沒有經過煉治的不能算作同類。』
佛說：『像這樣，菩薩身如摩尼珠，如來身也如摩尼珠，雖然同樣是清凈法身，菩薩的法身與如來的法身相比，畢竟清凈程度不可相提並論。為什麼呢？如來的身是不可限量的，與眾生界相等、貫穿虛空界，普遍照耀而安住。為什麼呢？因為如來身最極清凈，遠離一切塵垢。而菩薩身的摩尼珠，明亮透徹卻不是這樣。為什麼呢？因為還有殘餘的塵垢。』
『善男子！譬如初生的月亮，它的光芒開始顯現，漸漸增長，到十五日才圓滿明亮。都叫做月亮，但這初生的月亮不能與十五日的月亮相比。為什麼呢？因為這是自然規律。諸佛和菩薩雖然都得到法身之名，但菩薩的身與如來的身相比，光明遍照的程度不可相提並論。善男子！像這樣，佛身和菩薩身雖然都是身相，但與佛的功德威神之相不是同一個相。』
『善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）具足十種法，獲得金剛（Vajra，堅固不壞）般貞實堅固、不可破壞的身。哪十種呢？就是貪、嗔、癡等不能破壞；怨恨、忿怒、災害、驕慢、貢高、邪見、顛倒不能破壞；世間的八風不能破壞；三惡道（three evil realms）的苦不能破壞；眾生的各種痛苦不能破壞；生、老、病、死不能破壞；外道的梵志（Brahmin）和各種邪論師不能破壞；一切眾魔和諸天魔不能破壞。
【English Translation】 English version: 『How should the difference in bodies be observed?』
The Buddha said: 『Good man! Listen carefully, listen carefully, I will tell you a parable, for the sake of accomplishing this meaning. Good man! Just like a Mani jewel (Mani jewel, wish-fulfilling jewel) that is polished and adorned, its light is bright and clear, because it has been refined. Compared to those Mani jewels that have not been refined, can they be compared to the former Mani jewel?』
『No, World Honored One! Those that have been refined are pure and clear in color, pleasing to all; those that have not been refined cannot be considered the same.』
The Buddha said: 『Just like that, the Bodhisattva』s body is like a Mani jewel, and the Tathagata』s (Tathāgata, Thus Come One) body is also like a Mani jewel. Although they are both pure Dharmakayas (Dharmakāya, Dharma body), the Bodhisattva』s Dharmakaya, compared to the Tathagata』s body, is ultimately incomparable in purity. Why? The Tathagata』s body is immeasurable, equal to the realm of sentient beings, pervading the realm of empty space, dwelling in universal illumination. Why? Because the Tathagata』s body is supremely pure, far removed from all defilements. But the Bodhisattva』s Mani jewel body is not so bright and clear. Why? Because there are still residual defilements.』
『Good man! For example, the new moon, its light begins to appear and gradually increases, until the fifteenth day when it is fully round and bright. Both are called the moon, but this new moon cannot be compared to the moon on the fifteenth night. Why? Because it is the nature of things. Although Buddhas and Bodhisattvas both attain the name of Dharmakaya, the Bodhisattva』s body, compared to the Tathagata』s body, is incomparable in the extent of its illuminating light. Good man! Just like that, the Buddha』s body and the Bodhisattva』s body are both physical forms, but they are not the same as the Buddha』s attributes of merit and majestic power.』
『Good man! A Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, great Bodhisattva) who possesses ten qualities obtains a Vajra (Vajra, indestructible) -like, true, firm, and indestructible body. What are the ten? They are: greed, hatred, delusion, etc., cannot destroy it; resentment, anger, calamities, arrogance, conceit, wrong views, and inversions cannot destroy it; the eight winds of the world cannot destroy it; the suffering of the three evil realms (three evil realms) cannot destroy it; the various sufferings of sentient beings cannot destroy it; birth, old age, sickness, and death cannot destroy it; external Brahmins (Brahmin) and various heretical teachers cannot destroy it; all demons and heavenly demons cannot destroy it.』
壞；一切聲聞及緣覺等一切欲樂亦不能壞。善男子！菩薩摩訶薩具是十法，獲得金剛貞實堅固不破壞身。
「善男子！菩薩摩訶薩具足十法，作大薩泊主。何者為十？所謂堪可慶賀、堪為恭敬、能令濟度、堪可依止、能為安立、資糧豐厚、修理行具、無有厭足、引導上首、善能隨入一切智城。
「善男子！云何菩薩堪可慶賀乃至善能隨入一切智城？
「善男子！如薩泊主，國王、朝臣、宰相所可慶賀；如是，菩薩大薩泊主，諸佛、菩薩所可慶賀亦復如是。
「善男子！如薩泊主，剎利、百民之所恭敬；菩薩宗主，學、無學人，及余天、龍、夜叉、乾闥婆所可恭敬，亦復如是。
「善男子！如大宗主，于大山林曠野險難而能濟度，令得安樂而無疲倦；菩薩宗主在於生死稠林曠野，眾生群品遭諸煩惱劫賊逼切而能濟度，令得安樂而無疲倦，亦復如是。
「善男子！如諸商賈貧窮困乏，而往依投大薩泊主即得出于曠野稠林；尼揵、梵志、種種外道依投菩薩大薩泊主，獲得出離生死曠野諸大險難處。
「善男子！如薩泊主能為安立文武等眾諸憑附者；菩薩宗主能為安立生死眾生亦復如是。
「善男子！如薩泊主隨方發趣，與大群眾冒涉山林險難曠野，為得至彼安樂大城，足
【現代漢語翻譯】 現代漢語譯本：『壞』，一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）及緣覺（Pratyekabuddha，無師自悟者）等一切欲樂亦不能壞。善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）具是十法，獲得金剛貞實堅固不破壞身。
『善男子！菩薩摩訶薩具足十法，作大薩泊主（Sārthavāha，商隊首領）。何者為十？所謂堪可慶賀、堪為恭敬、能令濟度、堪可依止、能為安立、資糧豐厚、修理行具、無有厭足、引導上首、善能隨入一切智城。
『善男子！云何菩薩堪可慶賀乃至善能隨入一切智城？』
『善男子！如薩泊主，國王、朝臣、宰相所可慶賀；如是，菩薩大薩泊主，諸佛、菩薩所可慶賀亦復如是。
『善男子！如薩泊主，剎利（Kṣatriya，古印度社會中的武士階層）、百民之所恭敬；菩薩宗主，學、無學人，及余天（Deva，天神）、龍（Nāga，龍族）、夜叉（Yakṣa，夜叉）、乾闥婆（Gandharva，天上的樂神）所可恭敬，亦復如是。
『善男子！如大宗主，于大山林曠野險難而能濟度，令得安樂而無疲倦；菩薩宗主在於生死稠林曠野，眾生群品遭諸煩惱劫賊逼切而能濟度，令得安樂而無疲倦，亦復如是。
『善男子！如諸商賈貧窮困乏，而往依投大薩泊主即得出于曠野稠林；尼揵（Nirgrantha，耆那教的苦行僧）、梵志（Brāhmaṇa，婆羅門）、種種外道依投菩薩大薩泊主，獲得出離生死曠野諸大險難處。
『善男子！如薩泊主能為安立文武等眾諸憑附者；菩薩宗主能為安立生死眾生亦復如是。
『善男子！如薩泊主隨方發趣，與大群眾冒涉山林險難曠野，為得至彼安樂大城，足
【English Translation】 English version: 『Destruction』; all the desires and pleasures of all Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) cannot destroy it. Good man! A Bodhisattva-mahāsattva (Great Bodhisattva) who possesses these ten qualities obtains a diamond-like, true, solid, and indestructible body.
『Good man! A Bodhisattva-mahāsattva who possesses ten qualities becomes a great Sārthavāha (Caravan Leader). What are the ten? They are: being worthy of celebration, being worthy of reverence, being able to deliver, being worthy of reliance, being able to establish, having abundant resources, repairing the means of practice, having no satiety, being a leading guide, and being able to skillfully enter the city of all wisdom.
『Good man! How does a Bodhisattva become worthy of celebration, and so on, up to being able to skillfully enter the city of all wisdom?』
『Good man! Just as a Sārthavāha is celebrated by kings, courtiers, and ministers; so too, a Bodhisattva-mahāsattva is celebrated by all Buddhas and Bodhisattvas.
『Good man! Just as a Sārthavāha is revered by Kṣatriyas (warrior class) and the common people; so too, a Bodhisattva, as a leader, is revered by those who are learning and those who have completed their learning, as well as by Devas (gods), Nāgas (dragons), Yakṣas (demons), and Gandharvas (celestial musicians).
『Good man! Just as a great leader is able to deliver people through great mountains, forests, wildernesses, and dangers, bringing them to peace and happiness without fatigue; so too, a Bodhisattva, as a leader, is able to deliver beings from the dense forests and wildernesses of birth and death, where they are oppressed by theives of afflictions, bringing them to peace and happiness without fatigue.
『Good man! Just as merchants who are poor and destitute rely on a great Sārthavāha and are able to escape from wildernesses and dense forests; so too, Nirgranthas (Jain ascetics), Brāhmaṇas (Brahmins), and various other heretics rely on a Bodhisattva-mahāsattva and are able to escape from the great dangers of the wilderness of birth and death.
『Good man! Just as a Sārthavāha is able to establish those who depend on him, such as civil and military officials; so too, a Bodhisattva, as a leader, is able to establish all beings in the cycle of birth and death.
『Good man! Just as a Sārthavāha sets out in all directions, leading a great multitude through mountains, forests, dangerous wildernesses, in order to reach that peaceful and happy great city, sufficient
有資糧，安隱得出曠野之難不覺疲勞，乃得到彼豐樂之處；菩薩宗主亦復如是，是過去佛所行之方而隨行之，將領是等大群眾生欲令得度生死大險、欲令是等速至一切種智大城，而修種種福德資糧，豐足無限，示導而行。
「善男子！如大宗主多畜種種資生之具隨方而行，所謂金、銀、琉璃、真珠、璧玉、珊瑚等寶；菩薩宗主亦復如是，趣向一切種智大城，善修佛法種種諸行。
「善男子！如薩泊主求諸財物不知厭足；菩薩宗主求聖法財不知厭足亦復如是。
「善男子！如薩泊主于諸商賈引導之首。何以故？富財物故、眾中勝故、以將領故、語言有用故。如是，菩薩大薩泊主于諸眾生為引導主。何以故？豐功德故、階位勝故、法自在故、所說無謬故。
「善男子！如薩泊主善能令至豐沃國土，如是，菩薩大薩泊主善領眾生至於一切種智國土。
「善男子！如是，菩薩具是十法，作大宗主。
「善男子！菩薩摩訶薩具足十法，作大導師，了知正道。何等為十？所謂知路平坦、知路阻險、知路豐沃、知路安隱、知路有水無水、知路穌息處所、知路相貌、知路正直、知路回曲、知路速出。善男子！如是，菩薩摩訶薩具是十法，了知正道。
「善男子！菩薩摩訶薩具足十法，能示
【現代漢語翻譯】 現代漢語譯本： 『善男子！』如果有人具備資糧，就能安全順利地走出曠野的艱難，不會感到疲勞，最終到達富饒快樂的地方。菩薩作為眾生的領袖也是如此，遵循過去諸佛所行之道，帶領廣大的眾生，希望他們能夠脫離生死輪迴的巨大危險，希望他們能夠迅速到達一切種智（sarvajñāna，指佛陀所證悟的智慧）的大城，因此修習種種福德資糧，使其豐足無量，並引導眾生前行。
『善男子！』就像大商隊的首領擁有各種各樣的生活物資，隨時攜帶在身邊，比如金、銀、琉璃（vaiḍūrya，一種寶石）、珍珠（mukta，一種寶石）、璧玉、珊瑚（pravāla，一種寶石）等寶物。菩薩作為眾生的領袖也是如此，爲了到達一切種智的大城，精進修習佛法的種種修行。
『善男子！』就像商隊的首領對於追求各種財物不知滿足；菩薩作為眾生的領袖對於追求聖法的財富也是不知滿足，也是如此。
『善男子！』就像商隊的首領在所有商人中處於引導的地位。為什麼呢？因為他擁有豐富的財物，在眾人中最為傑出，因為他能夠帶領大家，因為他的話語很有用。同樣，菩薩作為偉大的商隊首領，在所有眾生中是引導者。為什麼呢？因為他擁有豐厚的功德，階位最為殊勝，對於佛法能夠自在運用，所說的話語沒有謬誤。
『善男子！』就像商隊的首領善於帶領大家到達豐饒肥沃的國土，同樣，菩薩作為偉大的商隊首領，善於帶領眾生到達一切種智的國土。
『善男子！』像這樣，菩薩具備這十種特質，就能成為偉大的商隊首領。
『善男子！』菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）具備十種特質，就能成為偉大的導師，能夠了解正確的道路。是哪十種呢？就是了解道路的平坦之處、瞭解道路的阻礙和危險之處、瞭解道路的豐饒之處、瞭解道路的安全之處、瞭解道路是否有水、瞭解道路上可以休息的地方、瞭解道路的各種特徵、瞭解道路的正直之處、瞭解道路的彎曲之處、瞭解道路能夠快速到達目的地。善男子！像這樣，菩薩摩訶薩具備這十種特質，就能瞭解正確的道路。
『善男子！』菩薩摩訶薩具備十種特質，能夠指示
【English Translation】 English version: 『Good man, if one has provisions, one can safely and smoothly get out of the difficulty of the wilderness without feeling tired, and finally reach the place of abundance and joy. The Bodhisattva (bodhi-sattva, an enlightened being) as the leader of beings is also like this, following the path practiced by the Buddhas of the past, leading the vast multitude of beings, hoping that they can escape the great danger of the cycle of birth and death, hoping that they can quickly reach the great city of all-knowing wisdom (sarvajñāna), therefore cultivating various meritorious provisions, making them abundant and boundless, and guiding beings forward.
『Good man, just as the leader of a large caravan possesses all kinds of living supplies, carrying them with him at all times, such as gold, silver, lapis lazuli (vaiḍūrya), pearls (mukta), jade, coral (pravāla), and other treasures. The Bodhisattva as the leader of beings is also like this, in order to reach the great city of all-knowing wisdom, diligently cultivating all kinds of practices of the Buddha's teachings.
『Good man, just as the leader of a caravan is never satisfied with pursuing various wealth; the Bodhisattva as the leader of beings is also never satisfied with pursuing the wealth of the sacred Dharma, it is also like this.
『Good man, just as the leader of a caravan is in a guiding position among all merchants. Why? Because he possesses abundant wealth, is the most outstanding among the people, because he can lead everyone, because his words are very useful. Similarly, the Bodhisattva as the great caravan leader is the guide among all beings. Why? Because he possesses abundant merits, his rank is the most supreme, he can freely use the Dharma, and his words are without error.
『Good man, just as the leader of a caravan is good at leading everyone to a fertile and abundant land, similarly, the Bodhisattva as the great caravan leader is good at leading beings to the land of all-knowing wisdom.
『Good man, in this way, the Bodhisattva possesses these ten qualities, and can become a great caravan leader.
『Good man, the Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) possesses ten qualities, and can become a great guide, able to understand the correct path. What are the ten? They are understanding the flatness of the road, understanding the obstacles and dangers of the road, understanding the abundance of the road, understanding the safety of the road, understanding whether there is water on the road, understanding the places to rest on the road, understanding the various characteristics of the road, understanding the straightness of the road, understanding the curves of the road, and understanding that the road can quickly reach the destination. Good man, in this way, the Bodhisattva-Mahasattva possesses these ten qualities, and can understand the correct path.
『Good man, the Bodhisattva-Mahasattva possesses ten qualities, and can indicate
導正路而不顛倒。何等為十？所謂若以大乘所應化者，而為是等說大乘道，而不為說聲聞之乘；若有眾生以聲聞乘而受化者，即為是等說聲聞道，而不為說菩薩之乘；若有眾生以一切智應得度者，即為是等說一切智道，而不為說二乘之道；若有眾生以辟支佛道所應化者，即為是等說辟支佛道，而不為說大乘之道；若有眾生執著我見、執著諸法，為是等故而說無我、空、無相道，不說我、人、眾生、壽者；若有眾生著於二邊，而為是等不說二邊；若有眾生心有散亂，為是等故說奢摩他、毗婆舍那，不說散亂；若有眾生多有戲論，為是等故說如如道，不說戲論凡夫之道；若有眾生樂住生死，為是等故說涅槃道，不說生死；若有眾生行於邪道，為是等故說平坦道，不說煩惱刺棘等道。善男子！如是，菩薩摩訶薩具是十法，能示正道而不顛倒。
「善男子！我今為諸四部弟子大眾安樂行故，說是經者、聽是經者護其身心，令其辯才明瞭無盡，使諸天龍八部擁護是眾，令其獲得四事供養，離諸疾惱，四百四病令滅無餘，生生世世得宿命智，見佛、聞法、遇善知識，展轉增長乃至成佛，十力具足、得無所畏。」
而說咒曰：
「怛绖咃 陀柯第(吳音) 陀柯婆羅第 陀柯那伽腳那呵利膩 毗梨履膩 迦蘭阇蘭
【現代漢語翻譯】 現代漢語譯本： 導向正路而不至於顛倒。什麼是這十種情況呢？就是說，如果應該用大乘佛法來教化的人，就為他們宣說大乘之道，而不為他們宣說聲聞乘（Śrāvakayāna，小乘）的法門；如果有的眾生適合用聲聞乘來接受教化，就為他們宣說聲聞道，而不為他們宣說菩薩乘（Bodhisattvayāna）的法門；如果有的眾生應該通過一切智（sarvajñā，佛的智慧）而得到解脫，就為他們宣說通往一切智的道路，而不為他們宣說二乘（聲聞乘和緣覺乘）的法門；如果有的眾生應該用辟支佛道（Pratyekabuddhayāna，緣覺乘）來教化，就為他們宣說辟支佛道，而不為他們宣說大乘之道；如果有的眾生執著於我見、執著于諸法，就爲了這些人宣說無我、空、無相之道，而不說我、人、眾生、壽者等概念；如果有的眾生執著於二邊（常見和斷見），就爲了這些人而不說二邊；如果有的眾生內心散亂，就爲了這些人宣說奢摩他（śamatha，止）和毗婆舍那（vipaśyanā，觀），而不說散亂；如果有的眾生喜歡戲論，就爲了這些人宣說如如之道（tathatā，真如），而不說戲論凡夫之道；如果有的眾生樂於停留在生死輪迴中，就爲了這些人宣說涅槃（nirvāṇa，寂滅）之道，而不說生死輪迴；如果有的眾生行走在邪道上，就爲了這些人宣說平坦的正道，而不說充滿煩惱荊棘的道路。善男子！像這樣，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）具備這十種方法，就能夠指示正道而不至於顛倒。
『善男子！我現在爲了四部弟子（比丘、比丘尼、優婆塞、優婆夷）大眾的安樂修行，宣說這部經典，聽這部經典的人，護持他們的身心，使他們的辯才明瞭無盡，使諸天龍八部（deva-nāga-aṣṭa-parṣad，天上的龍族和其他八類神道）擁護這些聽眾，使他們獲得四事供養（飲食、衣服、臥具、醫藥），遠離各種疾病煩惱，使四百四病完全滅除，生生世世獲得宿命智（pūrva-nivāsānusmṛti-jñāna，回憶前世的能力），見到佛，聽聞佛法，遇到善知識，逐漸增長善根直到成佛，具備十力（daśa-bala，佛的十種力量），獲得無所畏懼（vaiśāradya，四無畏）。』
於是宣說咒語說：
『怛绖咃（tadyathā） 陀柯第（dhakoṭi） 陀柯婆羅第（dhakoṭi-parati） 陀柯那伽腳那呵利膩（dhakoṭi-nāga-kanyā-harini） 毗梨履膩（viri-viriṇi） 迦蘭阇蘭（kālañja-laṁ）
【English Translation】 English version: Leading to the right path without inversion. What are these ten? That is to say, if there are those who should be transformed by the Mahayana (Mahāyāna, Great Vehicle), then for them, explain the path of the Mahayana, and do not explain the vehicle of the Śrāvakayāna (Vehicle of Hearers); if there are beings who are to be transformed by the Śrāvakayāna, then for them, explain the path of the Śrāvakayāna, and do not explain the vehicle of the Bodhisattvayāna (Bodhisattva Vehicle); if there are beings who should be liberated through all-knowing wisdom (sarvajñā, omniscience), then for them, explain the path to all-knowing wisdom, and do not explain the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); if there are beings who should be transformed by the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), then for them, explain the path of the Pratyekabuddhayāna, and do not explain the path of the Mahayana; if there are beings attached to the view of self, attached to all dharmas, then for them, explain the path of no-self, emptiness, and no-characteristics, and do not speak of self, person, sentient beings, or life-span; if there are beings attached to the two extremes (eternalism and nihilism), then for them, do not speak of the two extremes; if there are beings whose minds are scattered, then for them, explain śamatha (tranquility) and vipaśyanā (insight), and do not speak of scattering; if there are beings who indulge in frivolous talk, then for them, explain the path of suchness (tathatā), and do not speak of the path of ordinary people who indulge in frivolous talk; if there are beings who delight in dwelling in birth and death, then for them, explain the path of nirvāṇa (liberation), and do not speak of birth and death; if there are beings who walk on the wrong path, then for them, explain the flat and even path, and do not speak of the path full of thorns of afflictions. Good man! In this way, a Bodhisattva-Mahasattva (Great Bodhisattva) possessing these ten methods can point out the right path without inversion.
『Good man! Now, for the sake of the peaceful practice of the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), I speak this sutra, those who hear this sutra, protect their body and mind, so that their eloquence is clear and inexhaustible, so that the devas, nāgas, and the eight classes of beings (deva-nāga-aṣṭa-parṣad, gods, dragons, and the eight kinds of supernatural beings) protect this assembly, so that they obtain the four kinds of offerings (food, clothing, bedding, and medicine), are free from all diseases and afflictions, so that the four hundred and four diseases are completely eradicated, and in life after life, they obtain the knowledge of past lives (pūrva-nivāsānusmṛti-jñāna, the ability to remember past lives), see the Buddha, hear the Dharma, encounter good teachers, gradually increase their roots of goodness until they become Buddhas, possess the ten powers (daśa-bala, the ten powers of a Buddha), and obtain fearlessness (vaiśāradya, the four fearlessnesses).』
Then he spoke the mantra, saying:
『Tadyathā (thus it is) dhakoṭi, dhakoṭi-parati, dhakoṭi-nāga-kanyā-harini, viri-viriṇi, kālañja-laṁ』
那桎叉桎叉薩婆薩埵(耽音) 婆羅耶寐 莎呵阿祇那伽多羅祇 阿致那祇 禰弟(吳音) 斯思伊履旨履 比詈 須呵羅怒 摩訶薩衣(吳音) 因陀羅阇 液叉 卑多屈(居勿反) 砂䐽茶柯喃羅裳伽多喃 婆覆䔋呵 南無般那伽寐詈 莎呵 怛绖咃 豆富豆富 柯支留 一柯支喜遏婆詈他 離樓地(吳音) 紀理矩鏤蔗 魔磨 陀罕磚彌莎呵 怛绖咃 他彌他彌他彌他須 旨利旃陀利幹他梨常伽利 拘波癡(吳音) 婆羅磨那 頗婆枳展那賒耶泥 展那合示 拘留師理 尼猗婆 弼地耶 娑莫伽羅呵禰 薩跋痤邏 毗那尸尼 薩婆魯伽婆奢摩尼 摩訶摩由羅喜陀耶 䐽多 婆摩波多 伊底莎呵
「若火難、若王難、若災厄難、若劫賊難、若惡鬼難、若兩足難、若四足難、若多足難、若無足難、若有色難、若無色難、若煩惱難，一切諸難，當用一心憶念、受持、讀誦此咒，即得消除、遠離諸難，便得安樂，永無怖畏，得如所愿。」
大乘寶云經卷第四 大正藏第 16 冊 No. 0659 大乘寶云經
大乘寶云經卷第五
梁扶南三藏曼陀羅仙共僧伽婆羅譯
安樂行品第五
爾時，世尊復告降伏一切障礙菩薩摩訶薩言：「善男子！菩薩摩訶薩修行十法，在在處處心恒
【現代漢語翻譯】 現代漢語譯本： 那桎叉桎叉薩婆薩埵(nà zhì chā zhì chā sà pó sà duǒ)（耽音）婆羅耶寐(pó luó yé mèi) 莎呵(suō hē)。阿祇那伽多羅祇(ā qí nà qié duō luó qí) 阿致那祇(ā zhì nà qí) 禰弟(mí dì)（吳音）斯思伊履旨履(sī sī yī lǚ zhǐ lǚ) 比詈(bǐ lì) 須呵羅怒(xū hē luó nù) 摩訶薩衣(mó hē sà yī)（吳音）因陀羅阇(yīn tuó luó shé) 液叉(yè chā) 卑多屈(bēi duō qū)（居勿反）砂䐽茶柯喃羅裳伽多喃(shā chī chá kē nán luó shang qié duō nán) 婆覆䔋呵(pó fù miǎo hē) 南無般那伽寐詈(nán mó bān nà qié mèi lì) 莎呵(suō hē)。怛绖咃(dá dié tuō) 豆富豆富(dòu fù dòu fù) 柯支留(kē zhī liú) 一柯支喜遏婆詈他(yī kē zhī xǐ è pó lì tā) 離樓地(lí lóu dì)（吳音）紀理矩鏤蔗(jì lǐ jù lóu zhè) 魔磨(mó mó) 陀罕磚彌莎呵(tuó hǎn zhuān mí suō hē)。怛绖咃(dá dié tuō) 他彌他彌他彌他須(tā mí tā mí tā mí tā xū) 旨利旃陀利幹他梨常伽利(zhǐ lì zhān tuó lì gān tā lí cháng qié lì) 拘波癡(jū bō chī)（吳音）婆羅磨那(pó luó mó nà) 頗婆枳展那賒耶泥(pō pó zhǐ zhǎn nà shē yé ní) 展那合示(zhǎn nà hé shì) 拘留師理(jū liú shī lǐ) 尼猗婆(ní yī pó) 弼地耶(bì dì yé) 娑莫伽羅呵禰(suō mò qié luó hē mí) 薩跋痤邏(sà bá cuó luó) 毗那尸尼(pí nà shī ní) 薩婆魯伽婆奢摩尼(sà pó lǔ qié pó shē mó ní) 摩訶摩由羅喜陀耶(mó hē mó yóu luó xǐ tuó yé) 䐽多(chī duō) 婆摩波多(pó mó bō duō) 伊底莎呵(yī dǐ suō hē)。
『若火難、若王難、若災厄難、若劫賊難、若惡鬼難、若兩足難、若四足難、若多足難、若無足難、若有色難、若無色難、若煩惱難，一切諸難，當用一心憶念、受持、讀誦此咒，即得消除、遠離諸難，便得安樂，永無怖畏，得如所愿。』
大乘寶云經卷第四 大正藏第 16 冊 No. 0659 大乘寶云經
大乘寶云經卷第五
梁扶南三藏曼陀羅仙(Liáng Fúnán sānzàng Màntuóluó xiān)共僧伽婆羅(Sēngqié póluó)譯
安樂行品第五
爾時，世尊復告降伏一切障礙菩薩摩訶薩(jiàngfú yīqiè zhàng'ài púsà móhēsà)言：『善男子！菩薩摩訶薩修行十法，在在處處心恒
【English Translation】 English version: Na jhi cha jhi cha sa po sa duo (This is a transliteration) Bharaye me Soha. A chi na ga duo luo chi A chi na chi Ni di (Wu sound) Si si yi lü zhi lü Bi li Su he luo nu Mo he sa yi (Wu sound) Yin tuo luo she Ye cha Bei duo qu (Ju wu fan) Sha chi cha ke nan luo shang qie duo nan Po fu miao he Namo banna ga meili Soha. Da die tuo Dou fu dou fu Ke zhi liu Yi ke zhi xi e po li ta Li lou di (Wu sound) Ji li ju lou zhe Mo mo Tuo han zhuan mi soha. Da die tuo Ta mi ta mi ta mi ta xu Zhi li zhan tuo li gan ta li chang qie li Ju bo chi (Wu sound) Po luo mo na Po po zhi zhan na she ye ni Zhan na he shi Ju liu shi li Ni yi po Bi di ye Suo mo qie luo he mi Sa ba cuo luo Pi na shi ni Sa po lu jia po she mo ni Mo he mo you luo xi tuo ye Chi duo Po mo bo duo Yi di soha.
'If there is difficulty from fire, difficulty from the king, difficulty from disaster, difficulty from robbery, difficulty from evil ghosts, difficulty from two-legged creatures, difficulty from four-legged creatures, difficulty from many-legged creatures, difficulty from no-legged creatures, difficulty from forms, difficulty from formlessness, difficulty from afflictions, all these difficulties, one should single-mindedly remember, uphold, read, and recite this mantra, then one will be able to eliminate and stay away from all difficulties, and then one will obtain peace and happiness, forever without fear, and obtain as one wishes.'
Mahayana Cloud of Jewels Sutra, Volume 4 Taisho Tripitaka Volume 16, No. 0659, Mahayana Cloud of Jewels Sutra
Mahayana Cloud of Jewels Sutra, Volume 5
Translated by Tripitaka Master Mandalasena (Mandalasena) of Liang Funan and Sanghavarman (Sanghavarman)
Chapter 5: Peaceful Conduct
At that time, the World Honored One again told the Bodhisattva Mahasattva (Bodhisattva Mahasattva) who subdues all obstacles, 'Good man! When a Bodhisattva Mahasattva cultivates these ten dharmas, his mind is constantly
寂靜而安樂住。何等為十？所謂善修憶念觀察于身及受、心、法，善修憶念觀察境界、阿蘭若處，于諸聚落國城都邑、于諸利養恭敬名聞、于諸如來所制禁戒、于皮肉心一切煩惱上、中、下品，善修憶念而觀察之。
「善男子！云何菩薩觀察于身而安樂住？菩薩摩訶薩以智慧故觀察是身，從足至頂唯見是身三十六物假合成人，唸唸生滅、無常敗壞、筋脈連持、不凈充滿、無可樂者，如是觀察即生厭離。以厭離故，身染、身貪、身見、身著悉不復生。以是因緣，凡諸不善與身相應皆得遠離、有諸善法與身相應悉皆增長。
「云何觀受善修憶念而安樂住？菩薩摩訶薩作是思惟：『凡是諸受一切皆苦。所以者何？嬰兒、凡夫頑嚚無智，以顛倒故，以苦受中而生樂想；一切聖人唯見是苦，復能安立一切眾生，於是法中令得隨順。』如是學之，已得觀受善住念處，于苦樂受不瞋、不貪。為滅受故，勤修憶念，於是法中勸化他人、令如是行。
「云何觀察於心念處而安樂住？菩薩摩訶薩作是思惟：『是心顛倒，無常常想、苦生樂想、于無我法而作我想、于不凈中而作凈想，躁動易轉、一念不住，為諸煩惱而作根本，長為眾生開三塗門，為諸苦惱而作因緣，能閉善道，能為發起貪、瞋、癡等，為一切法作增上緣。
【現代漢語翻譯】 現代漢語譯本： 寂靜而安樂地居住。什麼是十種（安樂住）呢？ 也就是，好好地修習憶念，觀察身體、感受、心和法，好好地修習憶念，觀察境界、阿蘭若處（遠離人煙的處所），對於各種聚落、國城、都邑，對於各種利養、恭敬、名聞，對於各種如來所制定的禁戒，對於皮、肉、心以及一切煩惱的上品、中品、下品，好好地修習憶念而觀察它們。 『善男子！』 菩薩如何觀察身體而安樂地居住呢？ 菩薩摩訶薩以智慧的緣故觀察這個身體，從腳到頭，只看到這個身體是由三十六種不凈之物假合而成，唸唸生滅、無常敗壞、筋脈相連、不凈充滿、沒有什麼可以貪戀的，這樣觀察就會產生厭離。因為厭離的緣故，對於身體的染著、身體的貪愛、身體的邪見、身體的執著，全部都不會再生起。因為這個因緣，所有與身體相應的不善之法都能夠遠離，所有與身體相應的善法都能夠增長。 『如何觀察感受，好好地修習憶念而安樂地居住呢？』 菩薩摩訶薩這樣思惟：『凡是各種感受，一切都是苦。為什麼這樣說呢？ 嬰兒、凡夫愚昧無知，因為顛倒的緣故，在苦的感受中產生快樂的想法；一切聖人只看到這是苦，並且能夠安立一切眾生，使他們在這種法中能夠隨順。』 這樣學習，就已經得到了觀察感受、好好地安住于念處的方法，對於苦的感受和樂的感受，不嗔恨、不貪愛。爲了滅除感受的緣故，勤奮地修習憶念，在這種法中勸化他人，使他們也這樣修行。 『如何觀察心念處而安樂地居住呢？』 菩薩摩訶薩這樣思惟：『這顆心是顛倒的，在無常的事物中產生常的想法，在苦的事物中產生樂的想法，在無我的法中產生我的想法，在不凈的事物中產生凈的想法，躁動不安容易變動、一念也不能安住，為各種煩惱作為根本，長久地為眾生開啟三惡道之門，為各種苦惱作為因緣，能夠關閉善良的道路，能夠發起貪、嗔、癡等等，為一切法作為增上緣。』
【English Translation】 English version: Dwelling in stillness and ease. What are the ten? They are: well cultivating mindfulness and observing the body, feelings, mind, and dharmas; well cultivating mindfulness and observing realms, aranya places (secluded places); regarding various settlements, countries, cities, and towns; regarding various gains, reverence, fame, and reputation; regarding various precepts established by the Tathagatas; regarding the superior, middling, and inferior grades of skin, flesh, heart, and all afflictions; well cultivating mindfulness and observing them. 『Good man!』 How does a Bodhisattva observe the body and dwell in ease? A Bodhisattva-Mahasattva, with wisdom, observes this body, from the feet to the crown of the head, seeing only that this body is a temporary aggregation of thirty-six impure substances, arising and ceasing in every moment, impermanent and decaying, connected by tendons and veins, filled with impurity, and with nothing to be delighted in. Observing in this way, one immediately generates aversion. Because of this aversion, attachment to the body, craving for the body, wrong views about the body, and clinging to the body all cease to arise. Because of this cause, all unwholesome dharmas associated with the body are distanced, and all wholesome dharmas associated with the body increase. 『How does one observe feelings, well cultivate mindfulness, and dwell in ease?』 A Bodhisattva-Mahasattva thinks thus: 『All feelings are suffering. Why is this so? Infants and ordinary people are ignorant and without wisdom, and because of their inverted views, they generate thoughts of pleasure in painful feelings; all sages see only suffering, and are able to establish all sentient beings, causing them to be compliant in this Dharma.』 Learning in this way, one has already attained the method of observing feelings and dwelling well in mindfulness, and towards painful and pleasant feelings, one neither hates nor craves. For the sake of extinguishing feelings, one diligently cultivates mindfulness, and in this Dharma, one exhorts others, causing them to practice in this way. 『How does one observe the mind-moment and dwell in ease?』 A Bodhisattva-Mahasattva thinks thus: 『This mind is inverted, generating thoughts of permanence in impermanent things, generating thoughts of pleasure in suffering, generating thoughts of self in non-self dharmas, generating thoughts of purity in impure things, restless and easily changing, unable to abide in a single moment, serving as the root for all afflictions, for a long time opening the doors to the three evil paths for sentient beings, serving as the cause for all suffering, able to close off the paths of goodness, able to initiate greed, hatred, delusion, etc., serving as the primary condition for all dharmas.』
一切諸法心為上首，若知於心則能得知一切諸法。心能盡作一切世間種種色像，唯心見心、唯心造業——若善、不善——唯心輪轉無暫休息猶若火輪、唯心奔逸猶如惡馬、唯心能燒猶如野火、唯心潤生猶若大水。』如是觀察住心念處，則便能得不隨於心、能為心師；以心師故則能得為一切法師。若能於心得自在者，則于諸法而得自在。
「云何菩薩觀法念處而安樂住？菩薩摩訶薩于如是等不善諸法如實而知，言不善者，貪、瞋、癡等及諸煩惱因無明生。以是義故，修對治門，若貪心生修不凈觀、若瞋心生修慈悲觀、若癡心生而修十二因緣之觀，修行正勤而令除滅。復為觀察一切善法，見善法已，于善法中攝心令住，憶念觀察受持是法，於是法中轉更勸化，令他眾生安住其中。
「云何菩薩于諸境界攝念觀察而安樂住？菩薩於色、聲、香、味、觸——若好、若丑——而不生於戀著、隔礙、貪、瞋之心。作是思惟：『我今不宜起如此心，一切諸法皆非是持，我今云何橫生戀著？於是法中我若戀著，我是愚癡、我是不了、我是顛倒。所以者何？如佛所說，以戀慕故而生染著、以染著故而取境界、以愚癡故則不能了善、不善法，以是因緣當墮惡道。』復作是念：『我今不宜生如是心，于危脆法而生隔礙。若生隔礙
【現代漢語翻譯】 現代漢語譯本：一切諸法以心為首要，如果瞭解了心，就能瞭解一切諸法。心能完全創造世間各種各樣的形象，只有心能看見心，只有心能造作善與不善的業。只有心像火輪一樣不停地輪轉，沒有片刻的休息；只有心像脫韁的野馬一樣奔逸；只有心像野火一樣燃燒；只有心像大水一樣滋潤生命。』像這樣觀察安住於心念處，就能不被心所左右，能夠成為心的老師；因為能做心的老師，就能成為一切法的老師。如果能對心得到自在，就能對一切法得到自在。
『菩薩如何觀察法念處而安樂地安住呢？菩薩摩訶薩對於像這樣不善的諸法如實地瞭解，所謂不善的，就是貪（tan，貪婪）、嗔（chen，嗔恨）、癡（chi，愚癡）等等以及各種煩惱，這些都是因為無明（wuming，對事物真相的迷惑）而產生。因為這個原因，修習對治之法，如果生起貪心，就修不凈觀（bujingguan，觀想事物不凈以消除貪慾）；如果生起嗔心，就修慈悲觀（cibeiguan，修習慈愛和悲憫）；如果生起癡心，就修十二因緣（shier yinyuan，佛教關於生命起源和流轉的理論）之觀，通過精進修行來消除這些不善之法。進一步觀察一切善法，見到善法后，將心攝住于善法之中，憶念、觀察、受持這些法，並且在這些法中進一步勸導、教化，使其他眾生也能安住其中。
『菩薩如何于各種境界中攝念觀察而安樂地安住呢？菩薩對於色（se，顏色、形態）、聲（sheng，聲音）、香（xiang，氣味）、味（wei，味道）、觸（chu，觸感）——無論是好的還是壞的——都不生起愛戀執著、隔閡障礙、貪婪嗔恨之心。這樣思惟：『我現在不應該生起這樣的心，一切諸法都不是永恒不變的，我為什麼還要無端地生起愛戀執著呢？如果我對這些法產生愛戀執著，那就是愚癡、就是不明事理、就是顛倒。』為什麼這樣說呢？正如佛所說，因為愛戀執著而產生染著，因為染著而執取境界，因為愚癡而不能瞭解善與不善之法，因為這些原因將會墮入惡道。』又這樣思念：『我現在不應該生起這樣的心，對於這些危脆不定的法而產生隔閡障礙。如果產生隔閡障礙
【English Translation】 English version: All dharmas (dharma, teachings or laws) are led by the mind. If one understands the mind, one can understand all dharmas. The mind can completely create all kinds of forms and appearances in the world. Only the mind sees the mind, only the mind creates karma (karma, actions and their consequences)—whether good or bad—only the mind revolves without a moment's rest, like a wheel of fire; only the mind runs wild like an unruly horse; only the mind burns like a wildfire; only the mind nourishes life like a great river.』 Observing and dwelling in the mindfulness of the mind in this way, one can then be free from being led by the mind and can become the teacher of the mind; because one is the teacher of the mind, one can become the teacher of all dharmas. If one can gain freedom over the mind, one can gain freedom over all dharmas.
『How does a Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) dwell in peace and joy by observing the Dharma (Dharma, teachings or laws) mindfulness? A Bodhisattva-Mahasattva (Mahasattva, a great being) truly knows such unwholesome dharmas, such as greed (tan), hatred (chen), delusion (chi), and all the afflictions that arise from ignorance (wuming). For this reason, they cultivate the means of counteracting them. If greed arises, they cultivate the contemplation of impurity (bujingguan); if hatred arises, they cultivate the contemplation of loving-kindness and compassion (cibeiguan); if delusion arises, they cultivate the contemplation of the Twelve Links of Dependent Origination (shier yinyuan), diligently practicing to eliminate them. Furthermore, they observe all wholesome dharmas, and upon seeing them, they gather their mind and dwell in these wholesome dharmas, remembering, observing, upholding these dharmas, and further encouraging and transforming others to dwell in them.
『How does a Bodhisattva dwell in peace and joy by gathering their mind and observing all realms? A Bodhisattva does not give rise to attachment, aversion, greed, or hatred towards form (se), sound (sheng), smell (xiang), taste (wei), or touch (chu)—whether good or bad. They think: 『I should not give rise to such thoughts now. All dharmas are impermanent. Why should I give rise to attachment? If I become attached to these dharmas, I am foolish, ignorant, and deluded.』 Why is that? As the Buddha (Buddha, the enlightened one) said, attachment gives rise to clinging, clinging leads to grasping at realms, and ignorance prevents one from understanding wholesome and unwholesome dharmas, and for these reasons, one will fall into evil realms.』 They also think: 『I should not give rise to such thoughts now, creating aversion towards these fragile and impermanent dharmas. If aversion arises
則不堪忍，由不忍耐便生瞋恚，以生瞋故為諸聖人之所呵責、一切同學而生毀呰、所不稱歎。』作是觀已，于憎恨境善修憶念而安樂住。
「云何菩薩于阿蘭若而安樂住？菩薩摩訶薩作如是念：『夫阿蘭若，無諍三昧之所居處。此阿蘭若多有天、龍、夜叉、乾闥婆等得他心智、證知我心及心數法。是故，我今於此林中不宜起諸不善思惟。』於一切法若能不生不善思惟，觀行得成、多修善法。
「云何菩薩于村聚落、國城、都邑而作觀察得安樂住？菩薩摩訶薩行於聚落，脫見是處於出家人不相宜者應遠避之。何等是耶？所謂若酤酒家、若淫女舍、若國王家、若波羅塞等嬉戲之處，及以飲酒聚集之處、若白衣群作倡伎樂歌舞之處。凡是出家非所宜者悉遠離之，是中觀察而安樂住。
「云何菩薩于諸利養、恭敬、名聞而作觀察得安樂住？菩薩摩訶薩于諸利養、檀越、䞋施、功德事中，於是利養而須自策調伏其心，勿令貪著、不生愛樂，亦復不生我我所心，所得利養皆與一切睏乏眾生共同平等、普受用之。若藉是緣而得名聞，於是名中亦不自高、不生憍慢亦不自恣，作如是念：『我今所得如是名聞，不久之頃自當歇滅，能得名者及所得名一切無常。何有智者于諸虛妄、無常迅速敗壞、危脆無安立處，而生貪
【現代漢語翻譯】 現代漢語譯本：則不堪忍受，因為不能忍耐就會產生嗔恨，因為產生嗔恨的緣故，會被諸位聖人所呵斥，會被所有的同修道友所譭謗，不會被讚歎。』這樣觀察之後，對於令人憎恨的境界好好地修習憶念，從而安樂地住止。
『菩薩如何能在阿蘭若（遠離塵囂的寂靜處）安樂地住止呢？菩薩摩訶薩（偉大的菩薩）這樣思念：『這阿蘭若，是無諍三昧（沒有爭論的禪定）所居住的地方。這阿蘭若有很多天（天神）、龍（神龍）、夜叉（一種鬼神）、乾闥婆（香神）等，他們能夠得到他心智（瞭解他人心思的智慧），能夠證知我的心以及心所法（心理活動）。因此，我現在在這片林中不應該生起各種不善的思惟。』對於一切法如果能夠不生起不善的思惟，觀行（觀照修行）就能成就，就能多多地修習善法。
『菩薩如何在村落、國都、城市中進行觀察從而安樂地住止呢？菩薩摩訶薩行走在村落中，如果看到有些地方不適合出家人，就應該遠遠地避開。哪些地方呢？比如賣酒的店舖、**的住所、國王的家、波羅塞（一種娛樂場所）等嬉戲的地方，以及飲酒聚集的地方、白衣（在家信徒）們聚集在一起唱歌跳舞的地方。凡是出家人不應該去的地方都要遠離，在這些地方進行觀察，從而安樂地住止。
『菩薩如何對於各種利養（供養）、恭敬、名聞（名聲）進行觀察從而安樂地住止呢？菩薩摩訶薩對於各種利養、檀越（施主）的佈施、功德的事情，對於這些利養，需要自我鞭策，調伏自己的內心，不要讓它貪著、不要產生愛戀，也不要產生『我』和『我的』這種想法，所得到的利養都與一切困苦匱乏的眾生共同平等地普遍享用。如果憑藉這些因緣而得到名聲，對於這些名聲也不要自我抬高、不要產生驕傲自滿的情緒，也不要放縱自己，應該這樣想：『我現在所得到的這些名聲，不久之後自然會消歇滅亡，能夠得到名聲的人以及所得到的名聲，一切都是無常的。哪裡有智慧的人會對於這些虛妄的、無常的、迅速敗壞的、危脆的、沒有安穩之處的東西，而產生貪戀呢？』
【English Translation】 English version: 'Then, one cannot endure. Because of not enduring, anger arises. Because of the arising of anger, one is rebuked by all the sages, criticized by all fellow practitioners, and not praised.' Having contemplated in this way, one should cultivate mindfulness well towards objects of hatred and dwell in peace.
'How does a Bodhisattva dwell peacefully in an Aranya (secluded place)? A Bodhisattva-Mahasattva (great Bodhisattva) thinks thus: 'This Aranya is the dwelling place of the Samadhi of Non-Contention (a state of meditation without conflict). In this Aranya, there are many Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), etc., who have attained the wisdom of knowing others' minds and who know my mind and mental states. Therefore, I should not generate any unwholesome thoughts in this forest.' If one can avoid generating unwholesome thoughts towards all dharmas (teachings), contemplation and practice will be accomplished, and one will cultivate many wholesome dharmas.
'How does a Bodhisattva observe and dwell peacefully in villages, towns, cities, and capitals? When a Bodhisattva walks in a village, if he sees places unsuitable for renunciants, he should avoid them from afar. What are these places? Such as taverns, brothels, the houses of kings, places of amusement like Palas (entertainment venues), places where people gather to drink, and places where laypeople gather to sing, dance, and perform music. All places unsuitable for renunciants should be avoided. Observing in this way, one dwells peacefully.
'How does a Bodhisattva observe and dwell peacefully regarding gains, respect, and fame? Regarding gains, offerings, donations from Danapatis (benefactors), and meritorious deeds, a Bodhisattva needs to urge and subdue his mind, not allowing it to be greedy or attached, nor generating thoughts of 'I' and 'mine.' All gains obtained should be shared equally and universally with all beings who are suffering and in need. If fame is obtained through these causes, one should not exalt oneself, become arrogant, or be self-indulgent. One should think thus: 'The fame I have obtained will soon cease and vanish. Both the one who gains fame and the fame gained are impermanent. What wise person would be greedy for things that are false, impermanent, quickly decaying, fragile, and without a stable foundation?'
著、起于憍慢、輕蔑他人？』如是觀察得安樂住。
「云何菩薩于諸如來所制戒律憶念觀察得安樂住？菩薩摩訶薩作如是念：『於過去世一切如來學此法律已成等覺而般涅槃、于未來世一切如來學此法律當成正覺而般涅槃、于現在世一切如來亦學是法今成正覺而般涅槃。』作是觀已，于諸法律至心恭敬，勤求是法，修行諸善，得安樂住。
「云何菩薩于皮肉心上、中、下品三種煩惱憶念觀察得安樂住？菩薩摩訶薩于皮煩惱而觀察之、肉心煩惱亦觀察之，以觀察故知其因緣——是諸煩惱從何緣生、是諸因緣復依何生——即得知見煩惱因緣則是無明。無明因緣不善思惟。不善思惟復何因生？不聽正法。不聽正法復何因緣？不近善友。如是知已，煩惱因緣、煩惱源由、煩惱境界悉能遠離，得安樂住。
「善男子！如是，菩薩具是十法，在在處處心恒寂靜、得安樂住。
「善男子！菩薩摩訶薩具足十法，著糞掃衣。何等為十？所謂受持堅固、謙卑堪忍、無疲倦心、無染污心、不見其惡、唯見功德、亦不自高、不輕蔑人、具足凈戒、感諸天人之所供養恭敬禮拜。
「云何菩薩受持堅固？善男子！菩薩摩訶薩信根成就，內懷清凈，隨順如來所製法律，若喪身命終不故犯。
「所受持法堅固持
【現代漢語翻譯】 現代漢語譯本：『如何觀察才能讓菩薩安樂地住于遠離憍慢、輕蔑他人呢？』像這樣觀察就能安樂地住下去。
『如何觀察才能讓菩薩安樂地住于憶念如來所制定的戒律呢？』菩薩摩訶薩這樣想：『過去世的一切如來學習這些法律后成就正等覺而般涅槃（parinirvana，入滅），未來世的一切如來學習這些法律后將成就正覺而般涅槃，現在世的一切如來也在學習這些法律，現在成就正覺而般涅槃。』這樣觀察后，對於各種法律至誠恭敬，勤奮尋求這些法，修行各種善行，就能安樂地住下去。
『如何觀察才能讓菩薩安樂地住于對皮肉心上、中、下品三種煩惱的憶念呢？』菩薩摩訶薩觀察面板的煩惱，也觀察肉和心的煩惱，通過觀察知道它們的因緣——這些煩惱從什麼因緣產生，這些因緣又依靠什麼產生——就能得知煩惱的因緣是無明（avidya，對事物真相的迷惑）。無明的因緣是不善思惟。不善思惟又從什麼因緣產生？不聽聞正法。不聽聞正法又從什麼因緣產生？不親近善友。像這樣知道后，就能遠離煩惱的因緣、煩惱的源頭、煩惱的境界，從而安樂地住下去。
『善男子！』像這樣，菩薩具備這十種法，無論在什麼地方，內心都恒常寂靜，從而安樂地住下去。
『善男子！』菩薩摩訶薩具足十種法，穿著糞掃衣（pamsukula，指從垃圾堆或丟棄物中撿來的布料製成的衣服）。哪十種呢？就是受持堅固、謙卑堪忍、沒有疲倦心、沒有染污心、不見他人的惡處、只看到功德、也不自高自大、不輕蔑他人、具足清凈的戒律、感得諸天人的供養恭敬禮拜。
『如何才能讓菩薩受持堅固呢？善男子！』菩薩摩訶薩信根成就，內心懷有清凈，隨順如來所制定的法律，即使喪失生命也終究不會故意違犯。
所受持的法能夠堅固地持有
【English Translation】 English version: 'How does a Bodhisattva abide in peace and joy by observing and staying away from arrogance and contempt for others?' By observing in this way, one can abide in peace and joy.
'How does a Bodhisattva abide in peace and joy by recollecting and observing the precepts established by the Tathagatas (如來, Thus Come Ones)?' A Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva) thinks thus: 'In the past, all Tathagatas, having learned these laws, attained complete enlightenment and entered parinirvana (般涅槃, final nirvana); in the future, all Tathagatas, having learned these laws, will attain perfect enlightenment and enter parinirvana; in the present, all Tathagatas are also learning these laws, now attaining perfect enlightenment and entering parinirvana.' Having observed thus, with utmost sincerity and reverence for all laws, diligently seeking these laws, cultivating all good deeds, one attains peaceful and joyful abiding.
'How does a Bodhisattva abide in peace and joy by recollecting and observing the three grades of afflictions—superior, middling, and inferior—on the skin, flesh, and mind?' A Bodhisattva-Mahasattva observes the afflictions of the skin, and also observes the afflictions of the flesh and mind. Through observation, one knows their causes and conditions—from what causes and conditions these afflictions arise, and upon what these causes and conditions depend—and thus one comes to know that the cause and condition of afflictions is ignorance (avidya, 無明). The condition for ignorance is unwise thinking. From what condition does unwise thinking arise? From not hearing the Proper Dharma. From what condition does not hearing the Proper Dharma arise? From not associating with good friends. Having known thus, one is able to stay away from the causes and conditions of afflictions, the sources of afflictions, and the realms of afflictions, and thus abide in peace and joy.
'Good man!' Thus, a Bodhisattva, possessing these ten qualities, is constantly peaceful in mind wherever he is, and thus abides in peace and joy.
'Good man!' A Bodhisattva-Mahasattva, possessing ten qualities, wears robes made of discarded rags (pamsukula, 糞掃衣). What are the ten? They are: firm adherence, humility and forbearance, a mind without weariness, a mind without defilement, not seeing the faults of others, seeing only their merits, not being arrogant, not despising others, possessing pure precepts, and being worthy of offerings, reverence, and worship from gods and humans.
'How does a Bodhisattva maintain firm adherence? Good man!' A Bodhisattva-Mahasattva has accomplished the root of faith, cherishes purity within, follows the laws established by the Tathagata, and would never intentionally violate them, even at the cost of his life.
The Dharma that is upheld is held firmly
已，得謙卑心；謙卑心故，憍慢不生；無憍慢故，摭拾弊壞、世間所棄、異於世俗所著之衣；摭拾得已，浣濯練治，壞其本色，縫納為衣，不生煩惱、不辭劬勞，心無疲倦亦無污染，直為成就所作功德。
「于如是等糞掃衣中不見其惡，謂是糞掃大藍縷哉、過粗弊哉、聚多虱哉、迮我身哉、出垢污哉。
「以是義故，菩薩觀察于糞掃衣唯見功德——是糞掃衣一切仙聖所經受持，隨於無慾，順於聖種；一切諸佛之所稱歎，不以此緣生我慢心，亦不自高、不輕蔑人。
「若離憍慢即不輕他；不輕他故，戒品具足；戒具足已，一切釋、梵及諸天眾之所供養、稱歎、禮拜，一切諸佛之所護念、一切菩薩之所擁護、人非人等之所恭敬，國王、豪族及諸臣民之所供養、一切同學之所勸進。
「善男子！如是，菩薩具足十法，著糞掃衣。」
降伏一切障礙菩薩言：「世尊！一切菩薩心地廣大，何緣樂此下劣粗弊糞掃衣耶？」
佛言：「善男子！一切菩薩欲使一切世間願力自在成就，然諸菩薩于願力中未成就者，為諸煩惱不得生故，對治法門而修習之。善男子！汝意云何？如來世尊廣大心耶？弊陋意耶？鄙下心耶？」
對曰：「世尊！我無此辯能答是言。所以者何？世尊！諸佛如來應現信
【現代漢語翻譯】 現代漢語譯本：已經獲得了謙卑之心；因為有謙卑之心，所以不會產生驕慢；因為沒有驕慢，所以會撿拾破舊、被世間拋棄的、不同於世俗所穿的衣服（糞掃衣）；撿拾到之後，清洗乾淨，去除原來的顏色，縫補成衣服，不產生煩惱，不推辭辛勞，內心沒有疲倦也沒有污染，只是爲了成就所應做的功德。 對於這樣的糞掃衣，不會看到它的缺點，不會說這是糞掃大藍縷（指非常破爛的衣服）啊、過於粗糙破舊啊、聚集了很多虱子啊、束縛我的身體啊、散發污垢啊。 因為這個緣故，菩薩觀察糞掃衣，只看到它的功德——這糞掃衣是一切仙人和聖者所經歷和持守的，順應無慾，順應聖者的生活方式；被一切諸佛所稱讚，不因此產生我慢之心，也不自高自大、不輕視他人。 如果遠離驕慢，就不會輕視他人；不輕視他人，戒律品行就能夠圓滿具足；戒律圓滿具足之後，一切釋（帝釋天）、梵（梵天）以及諸天眾都會供養、稱讚、禮拜，一切諸佛都會護念，一切菩薩都會擁護，人和非人等都會恭敬，國王、豪族以及臣民都會供養，一切同修道友都會勸勉精進。 善男子！就是這樣，菩薩具足這十種功德，穿著糞掃衣。 降伏一切障礙菩薩問道：『世尊！一切菩薩心地廣大，為什麼喜歡這種低劣粗糙的糞掃衣呢？』 佛說：『善男子！一切菩薩爲了使一切世間的願力自在成就，然而菩薩在願力中尚未成就的，爲了使各種煩惱不產生，所以用對治煩惱的方法來修習。善男子！你認為如何？如來世尊是廣大心呢？還是鄙陋的心呢？還是卑下的心呢？』 降伏一切障礙菩薩回答說：『世尊！我沒有這樣的辯才能夠回答這個問題。為什麼呢？世尊！諸佛如來應化顯現，值得信
【English Translation】 English version: Having already obtained a humble mind; because of the humble mind, arrogance does not arise; because there is no arrogance, one picks up discarded, broken, and unwanted clothes (Funsao clothes) that are different from those worn by ordinary people; having picked them up, one washes and mends them, removes their original color, and sews them into garments, without generating afflictions, without shirking labor, with a mind that is neither weary nor defiled, but solely for the sake of accomplishing the merits to be done. Regarding such Funsao clothes, one does not see their faults, and does not say, 'These are tattered Funsao clothes, too coarse and worn, infested with lice, constricting my body, or emitting filth.' For this reason, when a Bodhisattva observes Funsao clothes, he sees only their merits—these Funsao clothes are what all immortals and sages have experienced and upheld, conforming to desirelessness, conforming to the way of the saints; they are praised by all Buddhas, and one does not generate arrogance because of them, nor is one haughty or contemptuous of others. If one is free from arrogance, one will not despise others; if one does not despise others, one's precepts and conduct will be complete and perfect; once the precepts are complete and perfect, all Shakra (Indra), Brahma, and the hosts of devas will make offerings, praise, and bow in reverence; all Buddhas will protect and remember, all Bodhisattvas will embrace and safeguard, humans and non-humans will respect, kings, nobles, and ministers will make offerings, and all fellow practitioners will encourage each other to advance. Good man! Thus, a Bodhisattva possesses these ten qualities and wears Funsao clothes. The Bodhisattva Subduing All Obstacles asked: 'World Honored One! All Bodhisattvas have vast minds, why do they delight in these inferior, coarse Funsao clothes?' The Buddha said: 'Good man! All Bodhisattvas wish to freely accomplish all the vows of the world, but those Bodhisattvas who have not yet accomplished their vows, in order to prevent the arising of various afflictions, cultivate the methods that counteract afflictions. Good man! What do you think? Does the Tathagata, the World Honored One, have a vast mind? Or a mean mind? Or a base mind?' The Bodhisattva Subduing All Obstacles replied: 'World Honored One! I do not have the eloquence to answer this question. Why? World Honored One! The Buddhas, the Tathagatas, manifest in response to faith.'
解非我境界。何以故？唯是世尊了見是法、唯修伽陀了見是法，諸佛如來無有一法而不知見、不可信者。」
佛言：「善男子！汝意云何？何因緣故，如來世尊于閻浮提人、非人等種種根性、種種信解，于眾生前現弊陋行，及諸天、龍、夜叉、乾闥婆等於其前說光揚稱歎頭陀功德？」
降伏一切障礙菩薩又言：「世尊！為是眾生所應化者而現是事，及諸無量新發心者行菩提行、煩惱未斷，如來為示對治法門。」
「善男子！如是，菩薩得誓願力，但為教導諸眾生故著糞掃衣，非鄙下心。善男子！以是義故，菩薩摩訶薩著糞掃衣。
「善男子！菩薩摩訶薩具足十法，受持三衣。何等為十？所謂其心知足、而常少欲、遠離貪求、遠離儲蓄、既無所蓄無去失憂、既無失憂離有失苦、離失苦故噁心不生、噁心無故無有愁毒、無愁毒故無所求取、無求取故能得修行，盡諸有流。善男子！以知足故，菩薩摩訶薩隨宜法服而為自足；以自足故，即得少欲；以少欲故，遠離貪求；離貪求故，無所儲蓄；無儲蓄故，無有失憂；無失憂故，不生苦惱；無苦惱故，噁心不生；無噁心故，不生愁毒；無愁毒故，無所求取；無求取故，能得修行，盡諸有流。善男子！如是菩薩具足十法，受持三衣。
「善男子！菩
【現代漢語翻譯】 現代漢語譯本： 『理解非我的境界。』為什麼這麼說呢？只有世尊完全明瞭這種法，只有修伽陀（Sugata，善逝）完全明瞭這種法，諸佛如來沒有哪一種法是不知不見的，沒有什麼是不可信的。」
佛說：『善男子！你認為怎麼樣？因為什麼緣故，如來世尊在閻浮提（Jambudvipa，人世間）的人和非人等各種根性、各種信解的人面前，示現卑微簡陋的行為，以及諸天、龍、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神）等在他們面前宣揚稱讚頭陀（dhūta，苦行）的功德？』
降伏一切障礙菩薩又說：『世尊！這是爲了那些應該被度化的眾生而示現這些事，以及爲了那些無量新發心的修行菩提行、煩惱尚未斷除的人，如來為他們指示對治煩惱的法門。』
『善男子！是的，菩薩得到誓願的力量，只是爲了教導眾生才穿糞掃衣（pāṃśukūla，從垃圾堆或丟棄物中撿來的布製成的衣服），並非因為鄙視自己。善男子！因為這個緣故，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）穿糞掃衣。
『善男子！菩薩摩訶薩具足十種法，受持三衣（tricīvara，佛教僧侶所穿的三件袈裟）。哪十種呢？就是內心知足、常常少欲、遠離貪求、遠離儲蓄、既然沒有儲蓄就沒有失去的憂慮、既然沒有失去的憂慮就遠離了因擁有而失去的痛苦、遠離了失去的痛苦噁心就不生起、噁心不生起就沒有愁悶毒害、沒有愁悶毒害就沒有所求取、沒有所求取就能修行，斷盡各種有漏。善男子！因為知足，菩薩摩訶薩隨順適宜的法服就感到滿足；因為滿足，就能夠少欲；因為少欲，就遠離貪求；因為遠離貪求，就沒有儲蓄；沒有儲蓄，就沒有失去的憂慮；沒有失去的憂慮，就不生起苦惱；沒有苦惱，噁心就不生起；沒有噁心，就不生起愁悶毒害；沒有愁悶毒害，就沒有所求取；沒有所求取，就能修行，斷盡各種有漏。善男子！像這樣菩薩具足十種法，受持三衣。
『善男子！菩
【English Translation】 English version: 『Understanding the realm of non-self.』 Why is that? Only the World Honored One (世尊, Śākyamuni Buddha) fully understands this Dharma, only the Sugata (修伽陀, Sugata, Well-Gone One) fully understands this Dharma, all Buddhas and Tathagatas (如來) have no Dharma that they do not know or see, and nothing is unbelievable.」
The Buddha said: 『Good man! What do you think? For what reason does the Tathagata, the World Honored One, in Jambudvipa (閻浮提, Jambudvipa, the human world), manifest base and humble conduct before people and non-people of various natures and various beliefs, and why do devas (諸天, gods), nāgas (龍, dragons), yakshas (夜叉, Yaksa, a type of spirit), gandharvas (乾闥婆, Gandharva, a type of celestial musician), and others proclaim and praise the merits of dhūta (頭陀, dhūta, ascetic practices) before them?』
The Bodhisattva Subduing All Obstacles (降伏一切障礙菩薩) then said: 『World Honored One! It is to manifest these things for those sentient beings who should be transformed, and for those countless newly aspiring practitioners of the Bodhisattva path whose afflictions have not yet been severed, that the Tathagata shows them the Dharma door to counteract afflictions.』
『Good man! It is so. Bodhisattvas, having obtained the power of vows, wear robes made of rags (糞掃衣, pāṃśukūla, robes made from rags collected from dust heaps or discarded materials) only to teach sentient beings, not out of a sense of self-contempt. Good man! For this reason, Bodhisattva-Mahasattvas (菩薩摩訶薩, bodhisattva-mahāsattva, great bodhisattvas) wear robes made of rags.
『Good man! Bodhisattva-Mahasattvas possess ten qualities when upholding the three robes (三衣, tricīvara, the three robes worn by Buddhist monks). What are the ten? They are: having a mind of contentment, constantly having few desires, being far from greed, being far from hoarding, having no worry of loss since there is nothing hoarded, being free from the suffering of loss since there is no worry of loss, not generating evil thoughts since being free from the suffering of loss, having no sorrow or poison since evil thoughts do not arise, having no seeking since there is no sorrow or poison, and being able to cultivate and exhaust all outflows since there is no seeking. Good man! Because of contentment, Bodhisattva-Mahasattvas are satisfied with Dharma robes that are suitable; because of satisfaction, they are able to have few desires; because of few desires, they are far from greed; because of being far from greed, they have no hoarding; because of no hoarding, they have no worry of loss; because of no worry of loss, they do not generate suffering; because of no suffering, evil thoughts do not arise; because of no evil thoughts, they do not generate sorrow or poison; because of no sorrow or poison, they have no seeking; because of no seeking, they are able to cultivate and exhaust all outflows. Good man! In this way, Bodhisattvas possess ten qualities when upholding the three robes.
『Good man! Bo
薩摩訶薩具足十法，不低昂住。何者為十？所謂不隨貪慾、不隨瞋恚、不隨愚癡，安隱而住，是名不低昂住；無怨恨住、無嫉妒住、無慳吝住、無憍慢住、不顯己德住、不求名聞住、不貪利養住、不輕蔑他住、不自高住。善男子！菩薩摩訶薩具是十法，無低昂住。
「善男子！菩薩摩訶薩具足十法，行乞摶食。何等為十？所謂發心利益諸眾生故、次第行乞、無渴愛求、已自知足、性樂分施、無貪婪想、于所乞食自知限量、趣向助道、巧摶善根、遠離摶想。
「善男子！云何菩薩利益眾生乃至遠離摶想？
「善男子！菩薩摩訶薩見諸眾生貧窮困苦、功德微薄、不種善根，為利彼故行詣乞食。
「若入城郭、若入聚落而行乞時，應善攝念、內善思惟，于諸境界勿令馳騁，威儀庠序，諸根不動，慎無于放逸，視地七尺低頭而行，于諸善法勿使心散。
「以如是法次第行乞，不長出手，斂缽在胸。
「若入大富、長者之家，亦不多求，知量受之，充足是日一食而已，勿妨法事。
「若處多有惡狗、惡牛、惡馬、惡象、種種禽獸來相惱觸，若男、若女、若小、若大惡口戲調，或相是非、毀呰、誹謗，如是等處悉皆遠離。
「修行乞法勿渴愛求、勿強逼求，于諸檀越勿起愛慕亦
【現代漢語翻譯】 現代漢語譯本 薩摩訶薩（Samahasa，偉大的菩薩）具足十法，不卑不亢地安住。哪十法呢？就是不隨順貪慾、不隨順瞋恚、不隨順愚癡，安穩平靜地安住，這叫做不卑不亢地安住；沒有怨恨地安住、沒有嫉妒地安住、沒有慳吝地安住、沒有驕慢地安住、不顯揚自己功德地安住、不追求名聞利養地安住、不貪圖利養地安住、不輕視他人地安住、不自高自大地安住。善男子！菩薩摩訶薩具足這十法，就能不卑不亢地安住。
善男子！菩薩摩訶薩具足十法，行乞食。哪十法呢？就是爲了利益一切眾生而發心、依次行乞、沒有渴求貪愛、已經知道滿足、天性樂於佈施、沒有貪婪的想法、對於所乞的食物知道適量、趣向于輔助修道的目的、巧妙地積聚善根、遠離對於食物的執著。
善男子！菩薩如何利益眾生乃至遠離對於食物的執著呢？
善男子！菩薩摩訶薩見到各種眾生貧窮困苦、功德微薄、不種植善根，爲了利益他們而前往乞食。
如果進入城郭、或者進入村落而行乞時，應當好好地收攝心念、內心好好地思惟，不要讓心念在各種境界中放縱馳騁，儀態安詳有秩序，各種感官保持不動，謹慎不要放逸，眼睛看著地面七尺低頭而行，對於各種善法不要讓心散亂。
用這樣的方法依次行乞，不要伸長手臂，把缽放在胸前。
如果進入大富人家、長者之家，也不要多求，知道適量就接受，足夠當天一餐就可以了，不要妨礙修法的事情。
如果所處的地方有很多惡狗、惡牛、惡馬、惡象、各種禽獸來侵擾觸碰，或者男人、女人、小孩、大人用惡語戲弄調笑，或者互相爭論是非、譭謗、誹謗，像這樣的地方都要遠離。
修行乞食的方法不要渴求貪愛、不要強行逼迫，對於各位施主不要生起愛慕之情，也不要...
【English Translation】 English version A Samahasa (great Bodhisattva) is fully endowed with ten qualities and dwells without being either inferior or arrogant. What are these ten? They are: not following greed, not following anger, not following delusion, dwelling in peace and tranquility—this is called dwelling without being either inferior or arrogant; dwelling without resentment, dwelling without jealousy, dwelling without stinginess, dwelling without arrogance, not displaying one's own virtues, not seeking fame and gain, not being greedy for profit and support, not looking down on others, and not being conceited. Good man! A Bodhisattva-Mahasattva (great being) who possesses these ten qualities dwells without being either inferior or arrogant.
Good man! A Bodhisattva-Mahasattva is fully endowed with ten qualities when practicing alms-begging for food. What are these ten? They are: generating the aspiration to benefit all sentient beings, begging in a sequential manner, being without craving or desire, already knowing contentment, naturally delighting in giving, being without greedy thoughts, knowing moderation in the food received, directing oneself towards aiding the path, skillfully accumulating roots of goodness, and staying away from attachment to food.
Good man! How does a Bodhisattva benefit sentient beings and even stay away from attachment to food?
Good man! A Bodhisattva-Mahasattva, seeing sentient beings who are poor and suffering, with meager merit, and not planting roots of goodness, goes to beg for food in order to benefit them.
When entering a city or a village to beg for alms, one should carefully gather one's thoughts, contemplate well within, not allow one's mind to wander in various realms, maintain dignified and orderly conduct, keep the senses still, be cautious and not be lax, look at the ground seven feet ahead and walk with head lowered, and not allow the mind to be scattered from virtuous practices.
Begging in a sequential manner with such methods, one should not extend one's hand far out, and hold the bowl close to the chest.
If entering the home of a wealthy person or an elder, one should not ask for much, but accept what is appropriate, enough for one meal for the day, and not interfere with Dharma (teachings) practice.
If in a place where there are many vicious dogs, oxen, horses, elephants, or various kinds of birds and beasts that come to disturb and touch, or if men, women, children, or adults use harsh words to tease and mock, or argue about right and wrong, criticize, or slander, one should stay away from such places.
When practicing the method of begging for alms, one should not crave or desire, nor force or compel, and should not develop attachment towards the donors, nor...
不瞋恨。
「既無渴樂，隨宜所得，已自知足持缽而還，至所住處安置衣缽而洗手足。
「若見佛像而前恭敬、供養、禮拜，然後入寺。
「于所食者分為四分：一分與同學、一分施貧窮、一分與畜生、一分而自食。
「如是取食，無貪著心、無希望心，隨宜飲食但能持身，莫為過少、莫為過多，于食多少籌量取足。所以者何？若食過少，不能行道；若食過多，睡眠身重亦不堪任學問坐禪。
「夫求道者，皆應正勤而作是念：『懈怠、懶惰何由能得滿助道法？』
「若能合集助道法已則不著我；若不著我，能自割肉以飴眾生。
「善男子！如是，菩薩具足十法，行乞摶食。
「善男子！菩薩摩訶薩具足十法，唯一坐食。何等為十？所謂坐于菩提道場，一切魔兵為作恐怖而坐不動；于出世座而坐不動；于出世慧而坐不動；于出世智而坐不動；于空三昧而坐不動；覺了諸法而坐不動；於八正道而坐不動；于真實際而坐不動；于如如中而坐不動；於一切智而坐不動。所言一坐，唯是法座，是故名為一坐食也。善男子！如是，菩薩見是十法，唯一坐食。
「善男子！菩薩摩訶薩具足十法，持不再食。何者為十？所謂一食之後無所希望、無所染著，勸食不食，是時、非
【現代漢語翻譯】 現代漢語譯本 不生嗔恨之心。
『既然沒有強烈的慾望，就隨緣獲得食物，已經知道滿足，拿著缽返回住處，安置好衣缽后洗手洗腳。
『如果見到佛像，就在佛像前恭敬、供養、禮拜，然後進入寺廟。
『對於所得到的食物，將其分為四份：一份給予同修，一份施捨給貧窮的人，一份給予畜生，一份自己食用。
『像這樣乞食，不應有貪戀之心，不應有希望之心，隨緣飲食，只要能夠維持身體即可，不要吃得太少，也不要吃得過多，對於食物的多少要仔細衡量，取足夠的量。為什麼呢？如果吃得太少，就不能修行；如果吃得過多，就會昏睡，身體沉重，也不能勝任學習和坐禪。
『追求真理的人，都應該精進努力，並且這樣想：『懈怠、懶惰怎麼能夠圓滿地獲得助道的法門呢？』
『如果能夠聚集助道的法門，就不會執著于自我；如果不執著于自我，就能夠割下自己的肉來餵養眾生。
『善男子！像這樣，菩薩具足這十種法，行乞並食用乞討來的食物。
『善男子！菩薩摩訶薩具足十種法，實行一坐食。哪十種呢？就是坐在菩提道場（bodhi-mandala，覺悟之地），一切魔兵前來製造恐怖，而能安坐不動；對於出世間的座位安坐不動；對於出世間的智慧安坐不動；對於出世間的智識安坐不動；對於空三昧（śūnyatā-samādhi，空性禪定）安坐不動；覺悟諸法實相而安坐不動；對於八正道（aṣṭāṅga-mārga，達到涅槃的八條正確途徑）安坐不動；對於真實際（bhūta-koṭi，事物真實的終極狀態）安坐不動；對於如如（tathatā，事物的本然狀態）之中安坐不動；對於一切智（sarva-jñāna，對一切事物和現象的完全理解）安坐不動。所說的一坐，只是法座，所以稱為一坐食。善男子！像這樣，菩薩見到這十種法，實行一坐食。
『善男子！菩薩摩訶薩具足十種法，奉行不再進食。哪十種呢？就是一餐之後不再有任何希望，不再有任何染著，即使勸他進食也不吃，無論是時辰合適還是不合適，
【English Translation】 English version Not being angry or hateful.
'Since there is no craving, taking what is obtained according to circumstances, already knowing contentment, returning with the alms bowl to the dwelling place, arranging the robes and bowl, and washing hands and feet.
'If seeing a Buddha image, respectfully approaching, making offerings, prostrating, and then entering the temple.
'Dividing what is eaten into four portions: one portion for fellow students, one portion for the poor, one portion for animals, and one portion for oneself.
'Taking food in this way, without greed, without hope, eating according to circumstances, just enough to sustain the body, neither too little nor too much, carefully measuring the amount of food to take. Why? If eating too little, one cannot practice the path; if eating too much, one becomes sleepy and the body feels heavy, also unable to engage in learning and seated meditation.
'Those who seek the path should all diligently make this thought: 'How can I fully obtain the aiding-path dharmas through laziness and indolence?'
'If one can gather the aiding-path dharmas, then one will not be attached to self; if one is not attached to self, one can cut off one's own flesh to feed sentient beings.
'Good man! Thus, a Bodhisattva is complete with these ten dharmas, begging for food and eating alms.
'Good man! A Bodhisattva-Mahasattva is complete with ten dharmas, practicing eating in one sitting. What are the ten? Namely, sitting at the Bodhi-mandala (place of enlightenment), all the demon soldiers create terror, yet one sits unmoving; sitting unmoving on the transcendental seat; sitting unmoving in transcendental wisdom; sitting unmoving in transcendental knowledge; sitting unmoving in emptiness samadhi (śūnyatā-samādhi, meditative absorption on emptiness); sitting unmoving having awakened to all dharmas; sitting unmoving on the Eightfold Noble Path (aṣṭāṅga-mārga, the eight right paths to achieve Nirvana); sitting unmoving in the ultimate reality (bhūta-koṭi, the ultimate state of reality); sitting unmoving in suchness (tathatā, the true nature of things); sitting unmoving in all-knowing wisdom (sarva-jñāna, complete understanding of all things and phenomena). The so-called one sitting is only the Dharma seat, therefore it is called eating in one sitting. Good man! Thus, a Bodhisattva sees these ten dharmas, practicing eating in one sitting.
'Good man! A Bodhisattva-Mahasattva is complete with ten dharmas, upholding not eating again. What are the ten? Namely, after one meal, having no more hope, having no more attachment, not eating even if encouraged, whether it is the right time or not,
時悉皆不受；脫能治身種種湯藥所可食者，所謂若蘇、若油、若石蜜、若白蜜、若砂糖、若根、若果，設見他食亦不生瞋、亦不貪樂、亦不吝惜；若菩薩中后不食而病困苦，若以病故恐失壽命、恐廢行道，以無疑心審知是藥能治是病許為受用。善男子！如是，菩薩具是十法，持不再食。
「善男子！菩薩摩訶薩具足十法，住阿蘭若。何者為十？所謂久習梵行、善解毗尼、諸根不缺、廣博多聞、持戒德業、離著我怖、譬如野鹿攝身威儀、修身輕利、趣向寂靜、心無愁悶。
「善男子！云何菩薩久習梵行乃至心無愁悶？
「善男子！菩薩摩訶薩出家已來，于正法律具足戒品、三輪清凈、善解法相、威儀具足、出入以時，凡是如來所示道法上中、下、品皆悉通達，不復求人、不易可動，不著邪論、一切外典，于佛正法文義明瞭。
「犯與不犯懺悔方法無不具知，于所犯者皆悉遠離，恭敬正法，數數懺悔。
「一切惡法發露改往，是罪源由莫不洞達而遠離之，上中下業、上中下報亦悉了知。
「已信解故，守護正法，眼、耳等根具足，身份無所殘缺。
「住阿蘭若——阿者言無、蘭若謂諍——住山林中不與世諍，於是林中無相觸惱，不近、不遠，便於乞食。
「是山林中有
【現代漢語翻譯】 現代漢語譯本 不于非時受食；如果能夠治療身體的各種湯藥和可以食用的東西，比如酥油（一種提煉過的乳製品）、食用油、石蜜（巖石蜂蜜）、白蜜（白色蜂蜜）、砂糖、根莖類食物、水果，即使看到別人吃也不會生起嗔恨心、貪戀心或吝惜心；如果菩薩因為過了中午不吃飯而生病困苦，或者因為生病恐怕失去生命、恐怕荒廢修行，以無疑慮的心審慎地知道某種藥物能夠治療這種疾病，才允許自己服用。善男子！像這樣，菩薩具備這十種方法，堅持過午不食。
「善男子！菩薩摩訶薩（偉大的菩薩）具足十種方法，安住于阿蘭若（寂靜處）。哪十種呢？就是長期修習清凈行、善於理解毗尼（戒律）、諸根完好無缺、廣博多聞、持戒有德行、遠離對『我』的執著和恐懼、譬如野鹿一樣攝持身心的威儀、修身使身體輕安敏捷、趨向寂靜、心中沒有憂愁煩悶。
「善男子！什麼是菩薩長期修習清凈行乃至心中沒有憂愁煩悶呢？
「善男子！菩薩摩訶薩自從出家以來，對於如來正確的法律，具足戒律的品格，身口意三輪清凈，善於理解佛法的表相，威儀具足，出入有定時，凡是如來所開示的道法，上、中、下品都通達明瞭，不再向別人求教，不容易被動搖，不執著于邪說和一切外道典籍，對於佛陀正法的文字和義理都明白透徹。
「對於犯戒與不犯戒以及懺悔的方法無不完全知曉，對於所犯的戒律都完全遠離，恭敬佛法，多次懺悔。
「一切惡法都發露懺悔，改正以往的錯誤，對於罪惡的根源沒有不徹底明白而遠離的，對於上、中、下等的業因，以及上、中、下等的果報也都完全瞭解。
「因為已經信解，所以守護正法，眼、耳等根完好無缺，身體沒有殘缺。
「安住于阿蘭若——阿的意思是『無』，蘭若的意思是『諍』——住在山林中不與世俗爭鬥，在這片林中沒有互相觸惱的事情，不近也不遠，方便乞食。
「這座山林中有
【English Translation】 English version Not accepting food at improper times; if able to treat the body with various medicinal soups and edible things, such as ghee (a type of clarified butter), oil, rock honey, white honey, granulated sugar, roots, and fruits, even seeing others eat them, one does not generate anger, greed, or stinginess; if a Bodhisattva becomes ill and suffers because of not eating after noon, or if due to illness, one fears losing one's life or abandoning the practice of the path, with an unwavering mind, one ascertains that a certain medicine can cure the illness and allows oneself to take it. Good man! In this way, a Bodhisattva possesses these ten methods and adheres to not eating after noon.
「Good man! A Bodhisattva-Mahasattva (great Bodhisattva) possesses ten qualities and dwells in an Aranya (quiet place). What are the ten? They are: having long practiced pure conduct, being skilled in understanding the Vinaya (discipline), having complete faculties, being widely learned, possessing virtuous conduct through upholding precepts, being free from attachment to 『self』 and fear, maintaining bodily deportment like a wild deer, cultivating lightness and agility of body, tending towards tranquility, and having a mind free from sorrow and vexation.
「Good man! How does a Bodhisattva long practice pure conduct and even have a mind free from sorrow and vexation?
「Good man! Since becoming a renunciate, a Bodhisattva-Mahasattva, with regard to the correct Dharma and laws of the Tathagata (Thus Come One), fully possesses the qualities of precepts, the three wheels (of body, speech, and mind) are pure, is skilled in understanding the characteristics of the Dharma, possesses complete deportment, enters and exits at appropriate times, and is thoroughly versed in all the Dharma teachings taught by the Tathagata, whether superior, intermediate, or inferior. One no longer seeks instruction from others, is not easily moved, is not attached to heretical theories and all external scriptures, and is clear about the text and meaning of the Buddha's correct Dharma.
「One knows completely the methods of committing and not committing offenses, as well as the methods of repentance, and completely avoids the offenses committed, respects the Dharma, and repents frequently.
「One confesses and reforms all evil deeds, and thoroughly understands and avoids the origins of sin, and also fully understands the superior, intermediate, and inferior karmas, as well as the superior, intermediate, and inferior retributions.
「Because one has already believed and understood, one protects the correct Dharma, and one's faculties of eyes, ears, etc., are complete, and one's body is without any defects.
「Dwelling in an Aranya—『A』 means 『without,』 and 『Aranya』 means 『strife』—dwelling in the mountains and forests, not contending with the world, in this forest there is no mutual disturbance, neither too close nor too far, convenient for begging for food.
「In this mountain forest there are
清凈水，無諸難事，灌洗易得。樹木蔭映，華果豐足，無惡禽獸。自然石室不過峻阻，登涉無難。
「寂靜閑居，獨而無侶，曾所聞法而誦習之，日夜六時憶念不忘，聲不高下，誦之勿廢。
「調伏諸根不令馳騁，攝心思惟勿生散亂，恬然自樂受持經典，取於三相謂止發舍，勿著睡眠。
「脫有國王、大臣、長者及諸人民故來尋詣，應作是言：『善來，善來。』若至住處，喚大王坐，隨宜坐處。王若能坐，二人俱坐；王若不坐，莫獨自坐。王若躁動，不就鄙座，應作愛語：『大王！此山林地甚有利益，持戒道德、多聞沙門是中安止，無怖、無畏、無劫盜賊。』若是國王安隱寂靜、堪聽說法，而為說之；其若不樂廣分別說，當爲略說隨順厭離；其若不樂聽厭離法，當說嘆佛無上功德。
「若諸長者、人民來至，隨其所應為說法要，悉令得生信法之心、亦使受持三歸戒等，令諸人輩生歡喜心、自利利他。
「已生諸惡及諸煩惱令得滅故，而修多聞、不著於我；不著我故，住于山林，無憂、無畏、無怯弱想、不生恐怖。
「趣向寂靜，遠離喧雜，獨居如鹿，少欲知足。
「善男子！菩薩居山，不同於鹿怖畏馳走，不取其失。言如鹿者，遠離郭邑、聚落、居家，其作是念：『近惡
【現代漢語翻譯】 現代漢語譯本：清凈的水源，沒有各種災難，容易取得用來灌溉洗滌。樹木成蔭，花果豐盛充足，沒有兇惡的禽獸。天然的石室雖然有些陡峭險峻，但攀登涉水並不困難。
『寂靜地居住，獨自一人沒有同伴，將曾經聽聞的佛法加以誦讀和學習，日夜六個時辰憶念不忘，聲音不高不低，誦讀不要停止。
『調伏各種感官，不讓它們放縱馳騁，收攝心思專注思維，不要產生散亂，安然自樂地受持經典，對於止息、發起、捨棄這三種狀態要善於把握，不要貪著睡眠。
『如果國王、大臣、長者以及其他人民特意前來拜訪，應當這樣說：『歡迎，歡迎。』如果他們到達住所，請國王坐下，隨意安排座位。如果國王願意坐，二人一起坐；如果國王不坐，不要獨自坐下。如果國王心神不定，不願就座，應當告訴他：『大王！這片山林之地非常有益處，持戒有道德、博學多聞的沙門（Shramana，修行者）在此安住，沒有恐怖、沒有畏懼、沒有劫盜賊寇。』如果國王安穩平靜，能夠聽聞佛法，就為他宣說；如果他不樂意聽詳細的解說，就為他簡略地說一些隨順厭離的道理；如果他不樂意聽厭離之法，就讚歎佛陀無上的功德。
『如果各位長者、人民前來拜訪，根據他們各自的情況，為他們宣說佛法的要義，使他們都能夠生起對佛法的信心，也使他們受持三歸依戒等，使這些人產生歡喜心，自利利他。
『爲了使已經產生的各種惡行以及各種煩惱得以滅除，而修習多聞，不執著于自我；因為不執著于自我，所以安住在山林中，沒有憂愁、沒有畏懼、沒有怯懦的想法，不產生恐怖。
『趣向寂靜，遠離喧囂雜亂，獨自居住如同鹿一樣，少欲知足。
『善男子！菩薩居住在山中，不同於鹿那樣因為害怕而奔跑逃竄，不學習它的缺點。說像鹿一樣，是指遠離城郭、村落、居家，心中這樣想：『靠近惡
【English Translation】 English version: Pure water, free from all calamities, is easily obtained for washing and irrigation. Trees provide shade, and flowers and fruits are abundant, with no fierce birds or beasts. Natural stone chambers, though somewhat steep and rugged, are not difficult to climb and traverse.
『Residing in quiet solitude, alone and without companions, recite and study the Dharma (Buddhist teachings) that you have heard, remembering it day and night during the six periods, with a voice neither too loud nor too soft, and do not cease reciting.
『Subdue the senses, not allowing them to wander freely, gather your thoughts and contemplate without distraction, peacefully enjoying the upholding of the scriptures, and be skilled in the three aspects of cessation, arising, and abandonment, and do not indulge in sleep.
『If a king, minister, elder, or other people intentionally come to visit, you should say, 『Welcome, welcome.』 If they arrive at your dwelling, invite the king to sit, offering a suitable seat. If the king is willing to sit, both of you sit together; if the king does not sit, do not sit alone. If the king is restless and unwilling to take a humble seat, you should tell him, 『Great King! This mountain forest is very beneficial, with virtuous and learned Shramanas (ascetics) dwelling here in peace, without fear, dread, or robbers.』 If the king is calm and quiet, and able to listen to the Dharma, then expound it to him; if he does not wish for a detailed explanation, then briefly explain the principles of renunciation; if he does not wish to hear about renunciation, then praise the Buddha』s (Buddha, the enlightened one) supreme merits and virtues.
『If elders or other people come to visit, according to their respective needs, expound the essential teachings of the Dharma, enabling them to develop faith in the Dharma, and also encourage them to take refuge in the Three Jewels (Buddha, Dharma, Sangha) and observe the precepts, causing them to rejoice, benefiting both themselves and others.
『In order to extinguish the evil deeds and afflictions that have already arisen, cultivate extensive learning, without attachment to self; because of non-attachment to self, dwell in the mountain forest, without sorrow, fear, or thoughts of timidity, and without giving rise to terror.
『Approach solitude, away from noise and confusion, dwelling alone like a deer, with few desires and contentment.
『Good man! A Bodhisattva (one on the path to enlightenment) dwelling in the mountains is different from a deer that runs away in fear, and does not adopt its faults. Saying 『like a deer』 means to stay away from cities, villages, and homes, thinking thus: 『Proximity to evil
人故，或失壽命。』如是，菩薩離於喧雜——若男、若女、若小、若大——而作是念：『親近是等，失我宿昔所習善根，勿生散亂。』如是，恒生怖畏心住故向寂靜，於世間中生厭離心，住山林中唯見功德、唯見寂靜、唯見畢竟、唯見安樂，無憂愁心、無迷悶心，不近惡友、不障山中寂定功德、受持修行一切善法。
「善男子！如是，菩薩具是十法，住阿蘭若。
「善男子！菩薩摩訶薩具足十法，依止樹下。何等為十？所謂所依樹下，去于聚落不近不遠、無諸棘刺及毒草木穢雜之處、樹葉不雕、非猿猴處、眾鳥巢處、非惡禽獸所居之樹、無有惡人危難之處，所依樹下身安樂處、心無悶處、安心而止。善男子！如是，菩薩具是十法，依止樹下。
「善男子！菩薩摩訶薩具足十法，坐于露地。何等為十？所謂冬時、夏時、春時不得近於舂場之處、不近樹木非叢聚處、不約山險、莫近江河、不遮寒、不遮風、亦不遮雨、亦不遮熱、不遮霜露——唯除疾病。菩薩摩訶薩若坐露地，身有疾病不堪行法當住寺中，而作是念：『諸佛如來制頭陀法，但為斷除一切煩惱。如佛教法我當奉行，我雖住寺應學正勤，為斷煩惱不得懈怠、散亂、閑住，雖居寺舍不生貪著。』復作是念：『如是寺舍皆是檀越之所起造，利益一
切修道之人。是故，我今不應于寺生我所心，雖住寺中恒不離於露地之想。』善男子！如是，菩薩具是十法，坐于露地。
「善男子！菩薩摩訶薩具足十法，住尸陀林。何等為十？所謂若在中住多生厭離，恒作死想、作八萬戶蟲所唼食想、作赤血想、作青淤想、作臭穢想、作膀脹想、作血涂想、作膿爛想、作解離想、作骸骨想。
「善男子！菩薩摩訶薩住尸陀林，恒興慈悲憐愍眾生，持戒清凈、具足威儀、恒習素食、支援活命。所以者何？善男子！是尸陀林有諸非人依止中住，食人血肉，若見菩薩食魚肉者，而起噁心來相觸惱。
「善男子！住尸陀林菩薩脫入寺舍，前禮佛塔，次禮大德，問訊上座，恭敬事畢一處而立，于眾僧座不得坐之。何以故？菩薩之法將護世間諸俗人意，是尸陀林住止菩薩翻於世間凡愚眾生，不違眾聖。
「若於私座請菩薩坐，審如是僧心無變異乃可就坐，勿令前人而生悔心，以卑下心於己身中作旃陀羅想。
「善男子！如是，菩薩具是十法，住尸陀林。
「善男子！菩薩摩訶薩具足十法，宴坐不臥。何等為十？所謂不為苦身故而坐不眠、不為惱心故不為眠、所牽故不萎身坐、菩薩摩訶薩凡坐不眠、但為滿足菩提諸行、為一心故、為向正道故、為坐道場故
【現代漢語翻譯】 現代漢語譯本 『切莫成為一個依戀寺廟的修行者。因此，我現在不應該對寺廟生起『這是我的』的想法，即使住在寺廟中，也要經常保持身處露地的想法。』善男子！像這樣，菩薩具備這十種方法，安坐于露地。
『善男子！菩薩摩訶薩具備十種方法，住在尸陀林（停屍場）。是哪十種呢？就是說，如果住在（尸陀林）中，要多生厭離之心，經常作死亡之想、作身體被八萬種蟲子啃食之想、作流淌赤血之想、作青紫腐爛之想、作臭氣熏天之想、作身體膨脹之想、作血污塗抹之想、作膿液潰爛之想、作肢體分離之想、作只剩骸骨之想。
『善男子！菩薩摩訶薩住在尸陀林，經常生起慈悲之心，憐憫眾生，持戒清凈，具足威儀，經常習慣素食，以此維持生命。為什麼呢？善男子！因為這尸陀林中有許多非人（鬼神）依止居住，他們以人的血肉為食，如果看見菩薩吃魚肉，就會生起噁心，前來觸惱（菩薩）。
『善男子！住在尸陀林的菩薩如果進入寺廟，首先禮拜佛塔，然後禮拜大德（有德行的僧人），問候上座（資歷高的僧人），恭敬行事完畢后，在一處站立，不在眾僧的座位上坐下。為什麼呢？菩薩的法則在於維護世間俗人的心意，這住在尸陀林的菩薩順應世間凡夫愚昧的眾生，不違背眾聖（諸佛菩薩）。
『如果有人在私下座位上請菩薩坐下，確實像這樣僧眾的心意沒有變異，才可以就坐，不要讓之前請坐的人產生後悔之心，（菩薩要）以謙卑的心在自己心中作自己是旃陀羅（賤民）的想法。
『善男子！像這樣，菩薩具備這十種方法，住在尸陀林。
『善男子！菩薩摩訶薩具備十種方法，宴坐不臥。是哪十種呢？就是說，不是爲了苦行身體的緣故而坐著不睡覺，不是爲了被煩惱的心所牽引的緣故而不睡覺，不是因為身體疲憊而坐著，菩薩摩訶薩凡是坐著不睡覺，只是爲了圓滿菩提的各種修行，爲了專心一致的緣故，爲了趨向正道的緣故，爲了在菩提道場安坐的緣故。
【English Translation】 English version 'Do not become a mendicant attached to monasteries. Therefore, I should not now generate the thought 'this is mine' towards monasteries; even while dwelling in a monastery, constantly maintain the thought of being in an open field.' Good man! Thus, a Bodhisattva, possessing these ten qualities, sits in an open field.
'Good man! A Bodhisattva-Mahasattva, possessing ten qualities, dwells in a Sitavana (cremation ground). What are the ten? Namely, if dwelling therein, generate much revulsion, constantly contemplate death, contemplate being devoured by eighty thousand kinds of worms, contemplate flowing red blood, contemplate bluish putrefaction, contemplate foul stench, contemplate bloating, contemplate being smeared with blood, contemplate festering pus, contemplate dismemberment, contemplate skeletal remains.
'Good man! A Bodhisattva-Mahasattva dwelling in a Sitavana, constantly arouses compassion and pity for sentient beings, upholds precepts purely, possesses complete deportment, constantly practices vegetarianism, and sustains life thereby. Why is that? Good man! In this Sitavana, there are various non-humans dwelling and relying therein, who feed on human blood and flesh; if they see a Bodhisattva eating fish and meat, they will generate evil thoughts and come to disturb and annoy (the Bodhisattva).
'Good man! A Bodhisattva dwelling in a Sitavana, upon entering a monastery, first bows to the Buddha-stupa, then bows to the Great Virtuous Ones (venerable monks), greets the senior monks, and after respectfully completing these actions, stands in one place, and does not sit on the seats of the Sangha. Why is that? The Dharma of a Bodhisattva is to protect the minds of worldly laypeople; this Bodhisattva dwelling in a Sitavana conforms to the foolish ordinary beings of the world, and does not contradict the Holy Ones (Buddhas and Bodhisattvas).
'If someone invites the Bodhisattva to sit on a private seat, only if the minds of the Sangha are truly without change should he sit, lest the person who invited him generate regret; (the Bodhisattva should) with a humble mind, think of himself as a Chandala (outcaste).'
'Good man! Thus, a Bodhisattva, possessing these ten qualities, dwells in a Sitavana.
'Good man! A Bodhisattva-Mahasattva, possessing ten qualities, sits in meditation without lying down. What are the ten? Namely, not sitting without sleeping for the sake of mortifying the body, not not sleeping because of being led by an afflicted mind, not sitting with a withered body; a Bodhisattva-Mahasattva, whenever sitting without sleeping, does so only to fulfill the various practices of Bodhi, for the sake of single-mindedness, for the sake of turning towards the right path, for the sake of sitting at the Bodhi-mandala (enlightenment seat).
、為利眾生故、為滅一切煩惱故，坐而不臥。善男子！如是，菩薩具是十法，常坐不臥。
「善男子！菩薩摩訶薩具足十法，隨宜敷坐。何等為十？所謂于坐之處不過經營、亦不求他而為敷座、不作相貌令他敷座、所坐之處若葉若草隨得而坐、若有地所多諸蟲——蟻、蚊、虻、蠅、蚤——作窟住處及阇維處悉遠離之；若訊息時，右脅而臥，上下累腳，袈裟覆身，正念專心作光明想；恒作悟想而暫眠臥，不取眠樂、不取脅樂，但調其身；持於四大勿令過困、晝夜用心趣助道法。善男子！如是，菩薩具是十法，隨敷而坐。
「善男子！菩薩摩訶薩具足十法，攝心與理相應。何者為十？所謂多修不凈觀、多修慈悲觀、多修十二因緣觀、善識污心之法、多修空相、多修無相、多修攝心、無所愿求、恒修不息不令悔恨、具足戒品。
「善男子！云何菩薩多修不凈觀？善男子！菩薩摩訶薩獨居閑寂，不出人間，隱山林中，一向默唸其心調直。令身調直，結跏趺坐，見其支節屈伸俯仰，生厭離心。當觀身內三十六物，唸唸相次，莫觀皮外。作如是觀：乃至眾生種種飲食美味凈潔——若粗、若好——才入腹中即成不凈，觸于內火則便臭爛，穢氣逆鼻，一切世間之所不耐。如此之身，一切嬰兒、凡夫、眾生之所戀著，
【現代漢語翻譯】 現代漢語譯本：爲了利益眾生，爲了滅除一切煩惱，（菩薩）坐著而不躺臥。善男子！像這樣，菩薩具備這十種方法，經常坐著而不躺臥。 善男子！菩薩摩訶薩（Mahāsattva， महानसत्व，偉大的眾生）具足十種方法，隨意鋪設座位。哪十種呢？就是在坐的地方不過度經營，也不要求別人為自己鋪設座位，不做作姿態讓別人為自己鋪設座位，所坐之處如果是樹葉或草，隨處得到就坐下，如果有土地有很多蟲子——螞蟻、蚊子、虻、蒼蠅、跳蚤——作為巢穴居住的地方以及火葬場都遠離它們；如果休息的時候，右側臥著，上下交疊雙腳，用袈裟蓋住身體，以正念專心想著光明；經常想著覺悟而暫時睡眠，不貪圖睡眠的快樂，不貪圖側臥的快樂，只是爲了調理身體；保持四大（地、水、火、風）的平衡，不要讓身體過度疲憊，日夜用心致力於幫助修道的法門。善男子！像這樣，菩薩具備這十種方法，隨意鋪設座位。 善男子！菩薩摩訶薩（Mahāsattva， महानसत्व，偉大的眾生）具足十種方法，使心與真理相應。哪十種呢？就是經常修習不凈觀、經常修習慈悲觀、經常修習十二因緣觀、善於識別污染內心的法、經常修習空相、經常修習無相、經常修習攝心、沒有所求、經常修習不停止不後悔、具足戒律。 善男子！什麼是菩薩經常修習不凈觀呢？善男子！菩薩摩訶薩（Mahāsattva， महानसत्व，偉大的眾生）獨自居住在清凈寂靜的地方，不出現在人群中，隱居在山林中，一心默唸使內心調和正直。使身體調和正直，結跏趺坐，看到自己的肢體屈伸俯仰，產生厭惡和遠離之心。應當觀察身體內部的三十六種不凈之物，唸唸相續，不要只看面板外表。這樣觀想：乃至眾生種種飲食美味乾淨——無論是粗糙的還是精美的——才進入腹中就變成不乾淨的東西，接觸到體內的火就腐爛發臭，污穢的氣味令人作嘔，一切世間的人都無法忍受。這樣的身體，一切嬰兒、凡夫、眾生都貪戀執著。
【English Translation】 English version: For the benefit of all beings, and to extinguish all afflictions, (the Bodhisattva) sits without lying down. Good man! Thus, the Bodhisattva possesses these ten qualities, constantly sitting without lying down. Good man! The Bodhisattva Mahāsattva (महासत्व, Great Being) possesses ten qualities, and arranges his seat as is suitable. What are the ten? Namely, he does not excessively manage the place of sitting, nor does he ask others to prepare a seat for him, nor does he make a show of wanting others to prepare a seat for him. If the place to sit is leaves or grass, he sits wherever he finds them. If there is land with many insects—ants, mosquitoes, gadflies, flies, fleas—living in burrows, and places of cremation, he stays far away from them. When resting, he lies on his right side, with his legs stacked one on top of the other, covering his body with his kāṣāya (袈裟, monastic robe), focusing his mind with right mindfulness on the thought of light. He constantly thinks of awakening and sleeps only temporarily, not taking pleasure in sleep, not taking pleasure in lying on his side, but merely regulating his body. He maintains the balance of the four elements (earth, water, fire, wind), not allowing his body to become overly fatigued, and diligently applies his mind day and night to the practices that aid the path. Good man! Thus, the Bodhisattva possesses these ten qualities, and arranges his seat as is suitable. Good man! The Bodhisattva Mahāsattva (महासत्व, Great Being) possesses ten qualities, aligning his mind with truth. What are the ten? Namely, he frequently cultivates the contemplation of impurity, frequently cultivates the contemplation of loving-kindness and compassion, frequently cultivates the contemplation of the twelve links of dependent origination, is skilled at recognizing the methods that defile the mind, frequently cultivates the aspect of emptiness, frequently cultivates the aspect of signlessness, frequently cultivates the gathering of the mind, has no desires, constantly cultivates without ceasing and without regret, and is complete in the precepts. Good man! How does the Bodhisattva frequently cultivate the contemplation of impurity? Good man! The Bodhisattva Mahāsattva (महासत्व, Great Being) dwells alone in quiet seclusion, not appearing among people, dwelling in the mountains and forests, single-mindedly contemplating to harmonize and straighten his mind. He harmonizes and straightens his body, sits in the lotus position, and seeing the bending, stretching, bowing, and raising of his limbs, generates a sense of disgust and detachment. He should contemplate the thirty-six impure substances within the body, thought after thought in succession, not merely looking at the skin on the outside. He contemplates thus: even the various delicious and clean foods that beings eat—whether coarse or fine—as soon as they enter the stomach, they become impure, and upon contact with the internal fire, they rot and stink, the foul odor is repulsive, and all in the world cannot bear it. This body, which all infants, ordinary people, and beings are attached to.
當依聖教以善智慧如實觀之。是故，我今不應愛此臭處之身，以是因緣故厭離之。如是，菩薩多修不凈觀。
「云何菩薩多修慈悲觀？菩薩摩訶薩獨居閑靜具如前說，依前次第而作是念：『是諸眾生多諸瞋恚、怨憾、忿恨，造諸惡業、結構怨家、無緣責主。若於過去、現在、未來一切瞋恚究竟滅已，我方得坐菩提道場。』作是甚深觀察，思惟真實慈悲，非但口說。
「云何菩薩多修十二因緣觀？菩薩摩訶薩若貪慾生、若瞋恚生、若愚癡生，作是思惟：『是貪、瞋、癡藉因緣生，而此因緣復藉因緣，於是諸法因緣所生，無有自性悉是虛妄。何有智者以虛妄法——因緣所生——于自己身而作瘡疣？』
「云何菩薩善知污心之法？菩薩摩訶薩觀是污法——若在自心、若在他心——不可量度，為滅是等因緣法故當觀察之。何者是耶？所謂不敬佛、不敬法、不敬僧、不敬戒律、不敬同學——若老、若少並不恭敬——是名染污心法。
「唯重自身、輕蔑他人，于諸境界馳騁散亂，背于涅槃，著於我見、人見、眾生見、壽者見，執著空見、執著斷見，執常、無常，憎忿善人，親近凡愚、離持戒者，近破戒眾、伏事惡友，遠善知識，誹謗諸佛甚深經典，于甚深法生怖畏相，懈怠懶惰，於己身中生下劣想，無有
【現代漢語翻譯】 現代漢語譯本：應當依靠聖教，以善良的智慧如實地觀察。因此，我現在不應該貪愛這充滿臭穢之物的身體，因為這個緣故而厭離它。像這樣，菩薩應該多多修習不凈觀。
『菩薩如何多多修習慈悲觀？菩薩摩訶薩獨自居住在清凈的地方，像前面所說的那樣，按照之前的順序這樣思念：『這些眾生大多充滿嗔恚、怨恨、忿怒，造作各種惡業，結下怨家，遭受無緣無故的責難。如果過去、現在、未來的一切嗔恚能夠徹底滅除，我才能得以往生菩提道場。』這樣進行深入的觀察，思維真實的慈悲，而不是僅僅口頭上說說而已。
『菩薩如何多多修習十二因緣觀？菩薩摩訶薩如果生起貪慾、嗔恚、愚癡，就應該這樣思惟：『這貪、嗔、癡是憑藉因緣而生起的，而這些因緣又憑藉其他的因緣。因此，這些諸法都是因緣所生，沒有自性，全部都是虛妄的。哪有智者會把虛妄的法——因緣所生的法——當作自己身上的瘡疤呢？』
『菩薩如何善於瞭解染污心識的法？菩薩摩訶薩觀察這些染污之法——無論是在自己的心中，還是在其他人的心中——都是不可估量的，爲了滅除這些因緣之法，應當仔細觀察。這些染污之法是什麼呢？就是不尊敬佛（Buddha，覺悟者）、不尊敬法（Dharma，佛法）、不尊敬僧（Sangha，僧團）、不尊敬戒律（Vinaya，戒律）、不尊敬同學——無論是年老的還是年少的，都不恭敬——這叫做染污心識的法。
『只看重自己，輕視他人，在各種境界中放縱散亂，背離涅槃（Nirvana，寂滅），執著於我見、人見、眾生見、壽者見，執著于空見、執著于斷見，執著于常、無常，憎恨善人，親近凡夫愚人，遠離持戒的人，親近破戒的大眾，侍奉惡友，遠離善知識，誹謗諸佛甚深的經典，對於甚深的佛法產生恐懼，懈怠懶惰，在自己的身體中產生下劣的想法，沒有'
【English Translation】 English version: One should rely on the sacred teachings and observe truthfully with good wisdom. Therefore, I should not love this body, which is a place of foulness, and because of this reason, I should renounce it. Thus, Bodhisattvas should cultivate the contemplation of impurity extensively.
'How does a Bodhisattva extensively cultivate the contemplation of loving-kindness and compassion? A Bodhisattva-Mahasattva dwells alone in a quiet place, as described before, and contemplates in the same order as before: 'These beings have much anger, resentment, and wrath, create various evil deeds, form enemies, and suffer blame without cause. Only when all anger in the past, present, and future is completely extinguished will I be able to sit at the Bodhi (Enlightenment) field.' He makes such profound observations, contemplating true loving-kindness and compassion, not just speaking it with his mouth.
'How does a Bodhisattva extensively cultivate the contemplation of the Twelve Links of Dependent Origination? If a Bodhisattva-Mahasattva generates greed, anger, or ignorance, he should think: 'These greed, anger, and ignorance arise from conditions, and these conditions arise from other conditions. Therefore, all these dharmas (teachings) are produced by conditions, have no self-nature, and are all illusory. What wise person would regard illusory dharmas—produced by conditions—as sores on his own body?'
'How does a Bodhisattva skillfully know the defiling dharmas of the mind? A Bodhisattva-Mahasattva observes these defiling dharmas—whether in his own mind or in the minds of others—as immeasurable, and he should observe them in order to extinguish these conditioned dharmas. What are these? They are: not respecting the Buddha (the Awakened One), not respecting the Dharma (the teachings), not respecting the Sangha (the community), not respecting the Vinaya (the precepts), not respecting fellow practitioners—whether old or young, showing no respect—these are called defiling dharmas of the mind.
'Only valuing oneself, belittling others, running wild and scattered in various realms, turning away from Nirvana (liberation), clinging to the view of self, the view of person, the view of sentient beings, the view of life-span, clinging to the view of emptiness, clinging to the view of annihilation, clinging to permanence and impermanence, hating good people, associating with ordinary fools, staying away from those who uphold the precepts, associating with those who break the precepts, serving evil friends, staying away from good teachers, slandering the profound sutras of all Buddhas, feeling fear towards the profound Dharma, being lazy and indolent, having inferior thoughts about oneself, having no'
威德，訥于言語，非處生疑、應疑不疑、不疑而疑，諸蓋諸結之所纏縛，幻惑世人，間構諂曲，睡眠瞪瞢，唯貪利養、求于名聞，恃于姓族，戀于眷屬，染于邪見，恃怙國土、戀慕群眾，習學咒術、路伽耶陀、世俗文章，舍離正法、廢于道行，于不善法忽務經營、于功德業不勤其事，憎惡毀呰出家之人，但好歌詠歎諸女色、稱美少年——若男、若女——不樂寂靜，于阿蘭若愁憒不樂，于善、不善不知量度，于可尊重不往問訊、親近、供養，讀誦經典不知時節，于所行處不避譏嫌，于諸戒律若輕若重悉不能持。于諸惡法皆無怖畏，諸根暗鈍、愚癡障重，心恒躁動、惡業快利，無所忌難、自恣獨步，橫理取法、憂慮愁毒。於色好醜取相評量、于瞋恚境不修慈悲、于諸貧窮不起憐愍、見疾病苦不生厭離、見死不怖、住火宅中不欲出離，但經營身不護戒律，於過去中經作何事、于現在中正作何事、于未來中當何所作？如是境界都無思惟。于不思議而作思議、于不可量而作限量、所不可求而競勤求、于非清凈作清凈想、于非出離作出離想、于非正道作正道想、于所未得謂言已得。『我正多事未得修善。』『我是凡夫那能修行諸聖道法？』多戀俗務推斥度日，迴避微妙功德善根。于大小乘不能稱歎，設見信樂佛正法者而誹謗之，樂
【現代漢語翻譯】 現代漢語譯本 威德（Vaideha，人名），不善於言辭，常在不應懷疑的地方產生懷疑，應懷疑的地方反而不懷疑，或者不該懷疑的地方卻懷疑，被各種煩惱和束縛所纏繞，迷惑世人，進行虛假的欺騙，昏睡且精神恍惚，只貪圖利益供養、追求名聲，依仗自己的姓氏和家族，迷戀自己的親屬，沉溺於邪見，依仗自己的國家和領土、愛慕大眾，學習咒語、路伽耶陀（Lokāyata，順世論）、世俗文章，捨棄正法、荒廢修行，對於不善的事情卻忙於經營，對於功德事業卻不勤奮，憎恨和詆譭出家之人，只喜歡歌唱讚美各種女色、稱讚美少年——無論是男是女——不喜歡寂靜，在寂靜的阿蘭若（araṇya，森林、寂靜處）感到憂愁煩悶不快樂，對於善與不善沒有正確的判斷，對於應該尊重的人不去問候、親近、供養，讀誦經典不知道合適的時節，在所去的地方不避諱他人的譏諷和嫌疑，對於各種戒律，無論是輕是重都不能夠持守。對於各種惡法都沒有畏懼之心，各種感官遲鈍、愚癡的障礙深重，內心總是躁動不安、惡業迅速增長，沒有什麼可以忌憚和顧慮的，隨心所欲地獨自行走，用不正當的道理來理解佛法，充滿憂慮和愁苦。對於外貌的好壞進行評判和衡量，對於瞋恚的境界不修習慈悲，對於貧窮的人不生起憐憫之心，見到疾病痛苦不產生厭惡和遠離之心，見到死亡也不感到害怕，住在充滿火災的房屋中卻不想出去，只經營自己的身體而不守護戒律，對於過去做了什麼事情、現在正在做什麼事情、未來將要做什麼事情？對於這樣的境界都沒有任何的思考。對於不可思議的事情卻進行思議、對於不可衡量的事情卻進行衡量、對於不可追求的事情卻努力追求、對於不清凈的事情卻認為是清凈的、對於不是出離卻認為是出離、對於不是正道卻認為是正道、對於沒有得到的卻說自己已經得到。『我正忙於很多事情沒有時間修善。』『我是凡夫俗子怎麼能夠修行各種聖道之法？』大多迷戀世俗事務而推遲度日，迴避微妙的功德和善根。對於大小乘佛法不能夠稱讚，如果見到有人信樂佛的正法就誹謗他們，喜歡 English version Vaideha (name of a person), unskilled in speech, often doubts where there should be no doubt, and does not doubt where there should be doubt, or doubts where there should be no doubt, is entangled by various afflictions and bonds, deludes the world, engages in false deception, is drowsy and inattentive, only greedy for profit and offerings, seeking fame, relying on his own surname and family, infatuated with his relatives, immersed in wrong views, relying on his own country and territory, loving the masses, learning spells, Lokāyata (materialism), and worldly writings, abandoning the true Dharma, neglecting practice, but busy managing unwholesome things, not diligent in meritorious deeds, hating and slandering those who have left home, only liking to sing praises of various female beauties, praising handsome young men—whether male or female—not liking solitude, feeling sorrowful and unhappy in the quiet araṇya (forest, quiet place), not having a correct judgment of good and evil, not greeting, approaching, or making offerings to those who should be respected, not knowing the appropriate time to recite scriptures, not avoiding others' ridicule and suspicion in the places he goes, unable to uphold various precepts, whether light or heavy. He has no fear of various evil dharmas, his senses are dull, the obstacles of ignorance are heavy, his mind is always restless, evil deeds grow rapidly, there is nothing to be afraid of or worried about, he walks alone at will, understands the Dharma with improper reasoning, and is full of worry and sorrow. He judges and measures the beauty of appearances, does not cultivate compassion towards the object of anger, does not arise compassion for the poor, does not generate aversion and detachment when seeing sickness and suffering, is not afraid of death, and does not want to leave while living in a house full of fire, only managing his own body and not protecting the precepts, not thinking about what he did in the past, what he is doing now, and what he will do in the future. He speculates on the inconceivable, measures the immeasurable, strives for the unattainable, thinks of the impure as pure, thinks of non-renunciation as renunciation, thinks of the wrong path as the right path, and claims to have attained what he has not attained. 'I am busy with many things and have no time to cultivate goodness.' 'I am an ordinary person, how can I practice the various holy Dharma?' He mostly indulges in worldly affairs and postpones the days, avoiding subtle merits and roots of goodness. He cannot praise the Mahayana and Hinayana Dharma, and if he sees someone who believes in the Buddha's true Dharma, he slanders them, likes
【English Translation】 English translation line 1 English translation line 2
于斗諍、好相是非、粗獷惡口、自大高舉、惡賴罵詈、卒暴匆擾、凌轢於他、說無義語、喜論人過、所不可說而好說之，樂於戲論，耽著嬉戲。如是等事名染污法，能染污心而善知之。
「為滅一切諸戲論故，多修于空而入禪定以調其心。
「如是修空，於此境界隨心著處。
「當尋是處，求其體性遂無所有；無所有故，通達于空。
「所緣之境及能緣心並須觀察，作觀察已，心、境二法悉無所有而通達空。
「通達空故，為修無相而攝其心入于禪定，一切相貌顯現相似，善觀察之則見非相。
「既了非相，不得己身則無身相；得無相已，不著己身；不著身故，不得一切外諸境相。
「于諸外境不作分別、不更移心，于內外相心既不動，為滅無相之相故，于修觀行不生憂喜。
「雖得是定，習氣尚多；為滅習氣恒修是定，心心相續無令休息，猶如㸇火。
「住于奢摩他、毗婆舍那中，毗婆舍那者如實法觀、奢摩他者一心寂默。
「得心定故，后不致悔；不致悔故，生歡喜心。何故歡喜？由戒清凈。一切菩薩具足戒品，清凈攝心與理相應。何以故？持戒清凈故，攝心得成。是故，說名與理相應。
「善男子！如是，菩薩具足十法，攝心與理相應。
【現代漢語翻譯】 現代漢語譯本：熱衷於爭鬥、喜歡爭論是非、言語粗魯兇狠、自大傲慢、惡劣地謾罵，行為急躁魯莽、侵犯他人、說沒有意義的話、喜歡議論別人的過錯、對於不該說的事情卻喜歡說，喜歡開玩笑，沉迷於嬉戲。像這些事情叫做染污法（能污染心靈的法），應當清楚地瞭解它們。 爲了滅除一切戲論，應當多多修習空性，進入禪定來調伏自己的心。 像這樣修習空性，對於這個境界，隨著心所執著的地方。 應當尋找這個地方，探求它的體性，最終發現什麼都沒有；因為什麼都沒有，所以通達了空性。 所緣的境界以及能緣的心都需要觀察，經過觀察之後，心和境這兩種法都沒有任何實體，從而通達空性。 因為通達了空性，爲了修習無相，應當收攝自己的心進入禪定，一切相貌顯現相似，仔細觀察就會發現並非實相。 既然明白了非相，執著于自身也是徒勞，因為沒有所謂的自身之相；得到了無相之後，就不會執著于自身；不執著于自身，就不會執著於一切外在的境界之相。 對於各種外在的境界，不作分別，不再轉移心念，對於內在和外在的相，心都不動搖，爲了滅除無相之相，在修習觀行的時候不產生憂愁和喜悅。 即使得到了這種禪定，習氣仍然很多；爲了滅除習氣，要持續修習這種禪定，心念相續不斷，不要讓它停息，就像燒火一樣。 安住于奢摩他（止，專注）和毗婆舍那（觀，內觀）之中，毗婆舍那指的是如實地觀察諸法，奢摩他指的是一心寂靜。 因為得到了心的安定，以後就不會後悔；不後悔，就會產生歡喜心。為什麼歡喜？因為戒律清凈。一切菩薩都具足戒律，清凈地攝持心念與真理相應。為什麼呢？因為持戒清凈，攝持心念才能成功。所以，這叫做與真理相應。 善男子！像這樣，菩薩具足這十種法，攝持心念與真理相應。
【English Translation】 English version: Being fond of strife, liking to argue about right and wrong, being coarse and foul-mouthed, being arrogant and haughty, wickedly cursing and scolding, being rash and hurried, oppressing others, speaking meaningless words, delighting in discussing the faults of others, liking to say what should not be said, delighting in jesting, indulging in play. Such things are called defiled dharmas (laws that defile the mind), and one should understand them well. To extinguish all discursive thoughts, one should cultivate emptiness extensively and enter into samadhi (meditative state) to tame one's mind. Cultivating emptiness in this way, with regard to this realm, wherever the mind is attached. One should seek this place, seeking its essence, and ultimately find nothing; because there is nothing, one understands emptiness. Both the object of focus and the focusing mind must be observed. After observation, both mind and object are found to be without substance, and thus emptiness is understood. Because of understanding emptiness, in order to cultivate no-form, one should gather one's mind and enter into samadhi. All appearances seem similar, but careful observation reveals that they are not real forms. Having understood no-form, clinging to oneself is futile, because there is no such thing as a self-form; having attained no-form, one does not cling to oneself; not clinging to oneself, one does not cling to any external realm's forms. Regarding all external realms, do not make distinctions, do not shift the mind, and with the mind unmoved by internal and external forms, in order to extinguish the form of no-form, do not generate sorrow or joy in the practice of contemplation. Even having attained this samadhi, habitual tendencies are still numerous; to extinguish these tendencies, constantly cultivate this samadhi, with mind-moments continuously succeeding each other without rest, like tending a fire. Abiding in śamatha (tranquility, concentration) and vipaśyanā (insight, mindfulness), vipaśyanā refers to observing the true nature of dharmas, and śamatha refers to single-minded stillness. Because of attaining mental stability, one will not regret it later; not regretting it, one will generate joy. Why joy? Because of the purity of precepts. All Bodhisattvas fully possess the precepts, and purely gathering the mind is in accordance with the truth. Why? Because holding the precepts purely, gathering the mind can be accomplished. Therefore, it is said to be in accordance with the truth. Good man! In this way, a Bodhisattva possesses these ten dharmas, gathering the mind in accordance with the truth.
「善男子！菩薩摩訶薩具足十法，受持經典。所謂為護正法而往聽聞，不為資生；為護正教勤聽正法，不為利養；為三寶種不斷絕故勤求多聞，不為世利；為欲利益學大乘者而修多聞，不為稱歎；為諸眾生無救護者利益因緣而修多聞、為諸眾生三苦所逼作安樂故而修多聞、為無慧眼諸眾生故令得慧眼而修多聞、為小乘人說聲聞法而修多聞、為大乘人說菩薩道而修多聞、為自得證無上智慧而修多聞、不求下乘而修多聞。善男子！菩薩具是十法，受持經典。
「善男子！菩薩摩訶薩具足十法，受持毗尼。何等為十？所謂了知毗尼並律宗體、毗尼甚深、毗尼微細、犯與不犯、性罪制罪、波羅提木叉、學之本源、聲聞毗尼、菩薩毗尼悉皆了知。善男子！如是，菩薩具足十法，受持毗尼。
「善男子！菩薩摩訶薩具足十法，威儀行處齊整具足。何等為十？所謂于聲聞法已經修學、于緣覺法已經修學、于菩薩法已經修學，如是學已威儀具足；凡是沙門不宜處行皆悉遠離，以是因緣，非處不行、非時不行、非國不行；修行沙門所應行處不失威儀，勿令沙門婆羅門之所譏誚。夫威儀者，與理相應，復勸化他，令住此法，使行法者具諸威儀，庠序細密，內懷相應，無有虛假。善男子！如是，菩薩具是十法，威儀行處
【現代漢語翻譯】 現代漢語譯本： 『善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）具足十種法，受持經典。這十種法是：爲了守護正法而去聽聞，而不是爲了生活所需；爲了守護正教而勤奮聽聞正法，而不是爲了名利供養；爲了使三寶（佛、法、僧）的種子不中斷而勤求多聞，而不是爲了世俗的利益；爲了利益學習大乘佛法的人而修習多聞，而不是爲了得到稱讚；爲了那些沒有救護的眾生，爲了利益他們的因緣而修習多聞；爲了那些被三苦（苦苦、壞苦、行苦）所逼迫的眾生，爲了給他們帶來安樂而修習多聞；爲了那些沒有智慧之眼的眾生，爲了讓他們得到智慧之眼而修習多聞；爲了小乘根器的人宣說聲聞乘的法門而修習多聞；爲了大乘根器的人宣說菩薩道而修習多聞；爲了自己能夠證得無上智慧而修習多聞，不追求下乘的法門而修習多聞。善男子！菩薩具足這十種法，才能真正地受持經典。』 『善男子！菩薩摩訶薩具足十種法，受持毗尼（Vinaya，戒律）。這十種法是什麼呢？就是：瞭解毗尼以及律宗的根本，明白毗尼的甚深之處，明白毗尼的微細之處，明白什麼是犯戒，什麼是不犯戒，明白什麼是性罪（本質上就是罪惡的行為），什麼是制罪（佛陀爲了防止惡行而制定的戒律），明白波羅提木叉（Prātimokṣa，別解脫戒），明白學習戒律的根本來源，明白聲聞乘的毗尼，明白菩薩乘的毗尼，並且全部都能夠了解。善男子！像這樣，菩薩具足這十種法，才能真正地受持毗尼。』 『善男子！菩薩摩訶薩具足十種法，威儀行止才能齊整具足。這十種法是什麼呢？就是在聲聞乘的法中已經修學過，在緣覺乘的法中已經修學過，在菩薩乘的法中已經修學過，像這樣學習之後，威儀才能具足；凡是沙門（Śrāmaṇa，出家修行者）不應該去的地方都遠離，因為這個緣故，不該去的地方不去，不該去的時間不去，不該去的國家不去；修行沙門應該去的地方，不失去威儀，不要讓沙門或婆羅門（Brāhmaṇa，古印度教的祭司）譏笑。所謂的威儀，是與真理相應的，並且能夠勸化他人，讓他們安住于這個法中，使修行這個法的人具備各種威儀，舉止安詳有序，內心懷有相應的正念，沒有虛假。善男子！像這樣，菩薩具足這十種法，威儀行止才能齊整。』
【English Translation】 English version: 『Good man! A Bodhisattva-Mahāsattva (great being of enlightenment) possesses ten qualities to uphold the scriptures. These are: listening to the Dharma to protect the true Dharma, not for material gain; diligently listening to the true Dharma to protect the correct teachings, not for profit and offerings; diligently seeking extensive learning so that the seeds of the Three Jewels (Buddha, Dharma, Sangha) are not cut off, not for worldly benefits; cultivating extensive learning to benefit those who study the Mahayana, not for praise; cultivating extensive learning for the sake of the helpless beings, as a cause and condition for their benefit; cultivating extensive learning to bring happiness to beings oppressed by the three sufferings (suffering of suffering, suffering of change, pervasive suffering); cultivating extensive learning to give the eye of wisdom to beings without the eye of wisdom; cultivating extensive learning to teach the Śrāvakayāna (Vehicle of Hearers) Dharma to those of the Small Vehicle; cultivating extensive learning to teach the Bodhisattva path to those of the Great Vehicle; cultivating extensive learning to attain unsurpassed wisdom for oneself, not seeking the lower vehicle. Good man! A Bodhisattva possesses these ten qualities to uphold the scriptures.』 『Good man! A Bodhisattva-Mahāsattva possesses ten qualities to uphold the Vinaya (discipline). What are these ten? They are: understanding the Vinaya and the essence of the Vinaya school, the profoundness of the Vinaya, the subtlety of the Vinaya, what constitutes an offense and what does not, offenses by nature and offenses by regulation, the Prātimokṣa (code of monastic discipline), the fundamental source of learning, the Vinaya of the Śrāvakayāna, and the Vinaya of the Bodhisattva, all of which are fully understood. Good man! Thus, a Bodhisattva possesses these ten qualities to uphold the Vinaya.』 『Good man! A Bodhisattva-Mahāsattva possesses ten qualities, so that their deportment and conduct are complete and orderly. What are these ten? They are: having already studied the Dharma of the Śrāvakayāna, having already studied the Dharma of the Pratyekabuddhayāna (Solitary Realizer Vehicle), having already studied the Dharma of the Bodhisattvayāna, and having studied in this way, their deportment is complete; keeping away from all places and behaviors that are not suitable for a Śrāmaṇa (ascetic); for this reason, not going to places that are inappropriate, not going at times that are inappropriate, not going to countries that are inappropriate; practicing in places where Śrāmaṇas should practice, without losing their deportment, not allowing themselves to be ridiculed by Śrāmaṇas or Brāhmaṇas (priests). Deportment is in accordance with the truth, and it also encourages others to abide in this Dharma, enabling those who practice the Dharma to have all kinds of deportment, being serene and meticulous, with corresponding thoughts in their hearts, without any falsehood. Good man! Thus, a Bodhisattva possesses these ten qualities, so that their deportment and conduct are orderly.』
齊整具足。
「善男子！菩薩摩訶薩具足十法，心無慳貪亦無嫉妒。何等為十？所謂自能惠施、復勸他人令行佈施、稱歎佈施、見他佈施起隨喜心、勸嘆成獎令其歡喜。不作是念：『但施於我，莫施餘人；唯使我豐，不令他得。』應作是念：『令諸眾生得安樂具、種種資生，若於世間、若出世間具足安樂，我今所為是等眾生利益安樂修諸苦行。是故，我今于眾生邊不應起諸慳貪、嫉妒。』善男子！如是，菩薩具足十法，無有慳貪、嫉妒之心。
「善男子！菩薩摩訶薩具足十法，于諸眾生行平等心。何等為十？所謂于諸眾生業行平等、于諸眾生無忿憾心、于諸眾生平等利益而行佈施、受持禁戒、修于忍辱、勇猛精進、善思禪定、修般若智、不依二邊而修是心、緣諸眾生起平等心、修行六度令得是法。
「生死火宅眾苦熾然，自得出已，復救餘人令其得出。以心平等，不生彼此隔礙之想，無有憎愛。
「善男子！譬如長者，其家巨富，唯有六子愛念憐愍而悉平等。是等子息嬰稚愚癡，於事不了，匍匐而戲。是長者宅被火所燒，熾然猛焰炎盛遍起，是等諸子各各東西。善男子！于意云何？是時長者頗作是念：『我今前可且救一子，然後方便救餘子。』不？」
降伏一切障礙菩薩對曰：「不也
【現代漢語翻譯】 齊整具足。
『善男子！菩薩摩訶薩具足十法，心無慳貪亦無嫉妒。何等為十？所謂自能惠施、復勸他人令行佈施、稱歎佈施、見他佈施起隨喜心、勸嘆成獎令其歡喜。不作是念：『但施於我，莫施餘人；唯使我豐，不令他得。』應作是念：『令諸眾生得安樂具、種種資生，若於世間、若出世間具足安樂，我今所為是等眾生利益安樂修諸苦行。是故，我今于眾生邊不應起諸慳貪、嫉妒。』善男子！如是，菩薩具足十法，無有慳貪、嫉妒之心。
『善男子！菩薩摩訶薩具足十法，于諸眾生行平等心。何等為十？所謂于諸眾生業行平等、于諸眾生無忿憾心、于諸眾生平等利益而行佈施、受持禁戒、修于忍辱、勇猛精進、善思禪定、修般若智、不依二邊而修是心、緣諸眾生起平等心、修行六度令得是法。
『生死火宅眾苦熾然，自得出已，復救餘人令其得出。以心平等，不生彼此隔礙之想，無有憎愛。
『善男子！譬如長者，其家巨富，唯有六子愛念憐愍而悉平等。是等子息嬰稚愚癡，於事不了，匍匐而戲。是長者宅被火所燒，熾然猛焰炎盛遍起，是等諸子各各東西。善男子！于意云何？是時長者頗作是念：『我今前可且救一子，然後方便救餘子。』不？』
降伏一切障礙菩薩（Xiangfu Yiqie Zhangai Pusa）對曰：『不也。』
【English Translation】 Complete and perfect.
『Good man! A Bodhisattva-Mahasattva (great being) is endowed with ten qualities, and his heart is without stinginess or jealousy. What are the ten? They are: being able to give alms oneself, encouraging others to give alms, praising the giving of alms, rejoicing in the almsgiving of others, and encouraging and rewarding them to make them happy. Not thinking: 『Give only to me, not to others; only make me rich, not let others gain.』 One should think: 『May all sentient beings obtain the means of happiness and various necessities, both in the world and beyond the world, and be fully happy. What I am doing now is for the benefit and happiness of these sentient beings, and I am practicing all kinds of asceticism. Therefore, I should not harbor any stinginess or jealousy towards sentient beings.』 Good man! Thus, a Bodhisattva is endowed with ten qualities and has no stinginess or jealousy in his heart.
『Good man! A Bodhisattva-Mahasattva is endowed with ten qualities and practices equanimity towards all sentient beings. What are the ten? They are: treating all sentient beings equally in their karmic actions, having no resentment towards any sentient being, giving alms for the equal benefit of all sentient beings, upholding the precepts, cultivating patience, being courageous and diligent, contemplating meditation well, cultivating prajna (wisdom), cultivating this mind without relying on the two extremes, generating equanimity towards all sentient beings, and cultivating the Six Perfections to attain this Dharma.
『The house of birth and death is ablaze with the fires of suffering. Having escaped oneself, one then saves others and enables them to escape. With a mind of equanimity, one does not give rise to thoughts of separation between oneself and others, and there is no hatred or love.
『Good man! It is like a wealthy elder who has six children whom he loves, cherishes, and treats equally. These children are young, ignorant, and unable to understand things. They crawl around and play. The elder's house is burned by fire, and fierce flames rise up everywhere. These children scatter in all directions. Good man! What do you think? Does the elder think: 『I should first save one child, and then find a way to save the others?』 No?』
The Bodhisattva Subduing All Obstacles (Xiangfu Yiqie Zhangai Pusa) replied: 『No.』
。世尊！所以者何？而是長者于其諸子平等救濟、無有偏心，而隨近者前引出之。」
「善男子！如是，一切眾生之類皆是菩薩之嬰兒也，未了苦樂、無所知解生死火宅，六道之中各各住處。菩薩摩訶薩隨其善根有成熟者，前救脫之安置令住清凈法界、生死之外。
「善男子！如是，菩薩具足十法，于諸眾生行平等心。
「善男子！菩薩摩訶薩具足十法，慇勤恭敬供養諸佛。何等為十？所謂供養於法是供養佛、不以財物是供如來、為作安樂利益眾生、為欲攝受一切眾生、為欲成就眾生善根、不捨所受清凈禁戒、不廢一切菩薩行業、如所說法身即能行，如是修行心無疲倦、不捨無上菩提之心。
「如是恭敬供養諸佛不用財寶，若能修行諸佛正法即供養佛。所以者何？供養於法則是供養一切如來。
「是法所生利益群品令出世間，若背菩薩所行之業則為身、口相乖，如所誓願不得成滿，則心疲倦便舍菩提，則不能得利益眾生。何以故？菩薩摩訶薩求阿耨多羅三藐三菩提，但為利益諸眾生故，若無眾生亦無菩薩取于正覺。善男子！當如是觀：法即是佛，一切諸佛法為身故。
「善男子！如是，菩薩具足十法，慇勤恭敬供養諸佛。
「善男子！菩薩摩訶薩具足十法，斷除憍慢。何
【現代漢語翻譯】 現代漢語譯本：『世尊！這是什麼緣故呢？因為那位長者對他所有的兒子都平等救助，沒有偏袒之心，只是先救助離他最近的兒子。』 『善男子！是的，一切眾生都像是菩薩的嬰兒，他們不瞭解苦樂，不明白生死輪迴的火宅，在六道中各自居住。菩薩摩訶薩會先救度那些善根已經成熟的眾生，將他們安置在清凈的法界，脫離生死輪迴。』 『善男子！是的，菩薩具足十種法，才能對一切眾生行平等心。』 『善男子！菩薩摩訶薩具足十種法，才能慇勤恭敬地供養諸佛。是哪十種呢？就是：供養佛法就是供養佛，不以財物供養而是如來，為眾生帶來安樂利益，想要攝受一切眾生，想要成就眾生的善根，不捨棄所受的清凈戒律，不停止一切菩薩的修行事業，如所說法身就能修行，這樣修行內心沒有疲倦，不捨棄無上菩提之心。』 『這樣恭敬供養諸佛，不需要財寶，如果能夠修行諸佛的正法，就是供養佛。這是什麼緣故呢？因為供養佛法就是供養一切如來。』 『佛法所生能利益眾生，使他們脫離世間輪迴。如果違背菩薩所修行的事業，就是身口不一致，所發的誓願就不能圓滿，內心就會疲倦而捨棄菩提心，就不能利益眾生。為什麼呢？菩薩摩訶薩求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），只是爲了利益一切眾生，如果沒有眾生，也就沒有菩薩證得正覺。善男子！應當這樣觀察：佛法就是佛，一切諸佛以佛法為身。』 『善男子！是的，菩薩具足十種法，才能慇勤恭敬地供養諸佛。』 『善男子！菩薩摩訶薩具足十種法，才能斷除憍慢。何
【English Translation】 English version: 'World Honored One! What is the reason for this? It is because that elder impartially rescues all his children, without any favoritism, but first leads out the one who is closest to him.' 'Good man! Yes, all sentient beings are like infants to a Bodhisattva. They do not understand suffering and happiness, nor do they comprehend the burning house of birth and death, each dwelling in their respective places within the six realms. The Bodhisattva Mahasattva first rescues those whose roots of goodness have matured, placing them in the pure Dharma realm, beyond birth and death.' 'Good man! Yes, a Bodhisattva possesses ten qualities in order to practice impartiality towards all sentient beings.' 'Good man! A Bodhisattva Mahasattva possesses ten qualities in order to diligently and respectfully make offerings to all Buddhas. What are these ten? They are: offering the Dharma is offering the Buddha, not offering with material possessions but as the Tathagata (如來), bringing peace and benefit to sentient beings, desiring to embrace all sentient beings, desiring to perfect the good roots of sentient beings, not abandoning the pure precepts received, not abandoning all the practices of a Bodhisattva, being able to practice the Dharma body as taught, cultivating in this way without weariness in the mind, and not abandoning the mind of unsurpassed Bodhi (菩提, enlightenment).' 'Thus, respectfully making offerings to all Buddhas does not require treasures. If one can cultivate the correct Dharma of all Buddhas, that is offering to the Buddha. What is the reason for this? Because offering the Dharma is offering to all the Tathagatas.' 'The Dharma gives rise to benefits for all beings, enabling them to transcend the world. If one goes against the practices of a Bodhisattva, it is a discrepancy between body and speech. The vows made cannot be fulfilled, the mind becomes weary and abandons Bodhi, and one cannot benefit sentient beings. Why is this? A Bodhisattva Mahasattva seeks Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) solely for the benefit of all sentient beings. If there are no sentient beings, there is also no Bodhisattva attaining perfect enlightenment. Good man! You should observe in this way: the Dharma is the Buddha, and all Buddhas have the Dharma as their body.' 'Good man! Yes, a Bodhisattva possesses ten qualities in order to diligently and respectfully make offerings to all Buddhas.' 'Good man! A Bodhisattva Mahasattva possesses ten qualities in order to cut off arrogance. What
等為十？所謂出離家居，勤苦求道，親識、朋友、一切眷屬不復相關，何異死人？故無憍慢；改其形相，著壞色衣，而我今者別有所求，故無憍慢；剃頭持缽，家家乞食活此身故，不生憍慢；以乞食故，生謙下心，如栴陀羅不應憍慢；今我身命寄於人活受他摶食，猶若餓狗人所輕蔑，不應憍慢；我應紹續尊重福田，不應憍慢；令諸同學見而歡喜，不應憍慢；持諸威儀，庠序齊整，不應憍慢；所未得法我當得之，不生憍慢；于弊惡性諸眾生中多修忍辱，不生憍慢住。善男子！如是，菩薩具足十法，斷除憍慢。
「善男子！菩薩摩訶薩具足十法，心多清凈。何等為十？所謂福業所持過去善根、宿因具足、正見具足、不著邪論、不可移動、不事余師、內懷清凈、無有諂曲、意無貢高、亦不幻惑。其心質直，備諸智慧、諸根明利、離眾障蔽、心行清潔、親近善友、遠惡知識、摧伏憍慢、勤求妙理、于聽法時不伺過失、諸佛功德皆悉了知。善男子！如是，菩薩具是十法，心多清凈。」
降伏一切障礙菩薩言：「世尊！諸佛功德不可思議，我於此法雲何得聞、能了知之？」
佛言：「善男子！汝善諦聽，我今為汝說于如來少分功德。」
「唯然，世尊！愿樂欲聞。」
佛言：「善男子！如來大慈具
【現代漢語翻譯】 現代漢語譯本：什麼是這十種（不生憍慢的）原因？ 捨棄家庭，勤奮刻苦地尋求真理，與親人、朋友和所有眷屬不再有任何瓜葛，這和死人有什麼區別呢？因此不應生起憍慢之心；改變自己的外貌，穿著染壞了顏色的衣服，而且我現在另有所求，因此不應生起憍慢之心；剃除頭髮，手持缽器，爲了維持生命而挨家挨戶乞討食物，因此不應生起憍慢之心；因為乞討食物的緣故，生起謙卑之心，就像旃陀羅（Candala，印度種姓制度中的賤民）一樣，不應該憍慢；現在我的身命依靠他人供養的食物才能存活，就像一條飢餓的狗一樣被人輕視，不應該憍慢；我應當繼承和發揚尊重福田（指佛、法、僧三寶），不應該憍慢；讓同學們看到我而心生歡喜，不應該憍慢；保持各種威儀，行為舉止莊重有序，不應該憍慢；對於尚未獲得的佛法，我應當努力去獲得，不應生起憍慢之心；在那些品行惡劣的眾生之中，多多修習忍辱，不應生起憍慢之心。善男子！像這樣，菩薩具足這十種方法，就能斷除憍慢。 善男子！菩薩摩訶薩具足十種方法，內心就會更加清凈。什麼是這十種方法？ 也就是被福德善業所護持，過去所種的善根、宿世的因緣都已具足，正確的見解已經具足，不執著于邪惡的理論，不會被外力所動搖，不侍奉其他的老師，內心懷有清凈之心，沒有諂媚和虛偽，心中沒有貢高我慢，也不用幻術迷惑他人。他們的心正直坦誠，具備各種智慧，諸根明利，遠離各種障礙，心行純潔清凈，親近善友，遠離惡知識，摧伏憍慢之心，勤奮地尋求微妙的真理，在聽聞佛法的時候不挑剔別人的過失，對於諸佛的功德都能夠完全瞭解。善男子！像這樣，菩薩具足這十種方法，內心就會更加清凈。 降伏一切障礙菩薩問道：『世尊！諸佛的功德不可思議，我如何才能聽聞和了解這種佛法呢？』 佛說：『善男子！你仔細聽好，我現在為你講述如來少部分的功德。』 『是的，世尊！我非常樂意聽聞。』 佛說：『善男子！如來具有廣大的慈悲心……』
【English Translation】 English version: What are these ten? Leaving home, diligently seeking the Way, having no further connection with relatives, friends, and all dependents, what difference is there from a dead person? Therefore, one should not generate arrogance; changing one's appearance, wearing worn-out clothes, and now I seek something else, therefore, one should not generate arrogance; shaving the head, carrying a bowl, begging for food from house to house to sustain this body, therefore, one should not generate arrogance; because of begging for food, generating a humble mind, like a Candala (an outcast in the Indian caste system), one should not be arrogant; now my life depends on others' food to survive, like a hungry dog despised by people, one should not be arrogant; I should inherit and promote the respect for the field of merit (referring to the Three Jewels: Buddha, Dharma, and Sangha), one should not be arrogant; causing fellow practitioners to rejoice upon seeing me, one should not be arrogant; maintaining all dignified manners, with orderly and proper conduct, one should not be arrogant; the Dharma that I have not yet attained, I should strive to attain it, one should not generate arrogance; among those beings with evil natures, cultivating patience extensively, one should not generate arrogance. Good man! Thus, a Bodhisattva, possessing these ten qualities, eradicates arrogance. Good man! A Bodhisattva-Mahasattva, possessing ten qualities, has a more purified mind. What are these ten qualities? That is, being supported by meritorious deeds, having complete roots of goodness from the past, complete past causes and conditions, complete right view, not attached to evil theories, immovable, not serving other teachers, harboring purity within, without flattery or deceit, without arrogance in mind, and not deluding others with illusions. Their minds are honest and upright, possessing all kinds of wisdom, the senses are sharp and clear, free from all obstacles, their conduct is pure and clean, they associate with good friends, stay away from evil companions, subdue arrogance, diligently seek the wonderful truth, and do not find fault when listening to the Dharma, and they fully understand the merits of all Buddhas. Good man! Thus, a Bodhisattva, possessing these ten qualities, has a more purified mind. The Bodhisattva Subduing All Obstacles said: 'World Honored One! The merits of all Buddhas are inconceivable. How can I hear and understand this Dharma?' The Buddha said: 'Good man! Listen carefully, I will now tell you a small portion of the Tathagata's merits.' 'Yes, World Honored One! I am eager to hear.' The Buddha said: 'Good man! The Tathagata possesses great compassion...'
足圓滿，于諸眾生悉皆平等——如於一人慈悲平等，于遍法界一切眾生其心亦爾。
「如虛空界遍於一切眾生界中；如來慈悲遍一切處、無量無邊亦復如是，異於聲聞、緣覺菩薩。
「善男子！諸佛如來說法無盡，于無量劫不可窮竭，種種名字、種種義趣，于無量眾一時一音而為說法，隨其類音各各得解無限無盡。
「善男子！諸佛如來問答具足。設有一切預眾生類以種種問俱問如來，如來隨其種種類音、種種名字，於一剎那、一念、一時皆悉能答，無滯無礙。
「善男子！諸佛禪定境界無礙。善男子！設有一切眾生之類位階十地，一時一念俱時入于百千萬億禪定三昧，于諸無量種種三昧皆不能及如來三昧無邊境界。
「善男子！如來具足無量色身。善男子！設有眾生以如來身應受化者，一念之頃遍於眾生，對其面前而現佛身，隨眾生愿，一念之頃現種種身。
「善男子！如來具足天眼無量境界。善男子！有諸眾生得天眼者，所見諸色無量無邊諸世界中，如來悉見，如庵摩勒在手掌中。
「善男子！如來無量天耳境界。善男子！設有眾生得天耳者，滿於無量無邊世界，隨其所聞種種音聲，如來能於一剎那頃皆悉得聞是等音聲。
「善男子！如來具足知他心智無邊無
【現代漢語翻譯】 現代漢語譯本： 足圓滿，對於所有眾生都完全平等——就像對一個人慈悲平等一樣，對於遍佈法界的一切眾生，他的心也是如此。 『就像虛空界遍佈於一切眾生界中一樣；如來的慈悲遍佈一切處、無量無邊也是如此，這與聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、緣覺（Pratyekabuddha，無師自悟的修行者）、菩薩（Bodhisattva，立志成佛的修行者）不同。』 『善男子！諸佛如來說法沒有窮盡，在無量劫中都無法窮盡，用種種名字、種種義理，對於無量的聽眾，同時用一種聲音說法，隨著他們的類別和聲音，各自都能理解，無限無盡。』 『善男子！諸佛如來問答完備。假設有一切預備的眾生，用種種問題一起問如來，如來隨著他們的種類、聲音、名字，在一剎那、一念、一時，都能回答，沒有滯礙。』 『善男子！諸佛禪定境界沒有阻礙。善男子！假設有一切眾生，位階十地（Daśa-bhūmi，菩薩修行的十個階段），同時在一念之間進入百千萬億禪定三昧（Samādhi，精神集中和統一的狀態），對於各種無量的三昧，都不能達到如來三昧的無邊境界。』 『善男子！如來具有無量的色身。善男子！假設有眾生應該用如來身來度化，在一念之間遍佈于眾生面前，顯現佛身，隨著眾生的願望，在一念之間顯現種種身。』 『善男子！如來具有天眼（Divyacakṣus，超人的視覺能力）的無量境界。善男子！如果有眾生得到天眼，所見到的各種顏色，在無量無邊的世界中，如來都能看到，就像庵摩勒（Āmalaka，一種水果）在手掌中一樣。』 『善男子！如來具有無量的天耳（Divyaśrotra，超人的聽覺能力）境界。善男子！假設有眾生得到天耳，充滿無量無邊的世界，隨著他們所聽到的各種聲音，如來都能在一剎那間聽到這些聲音。』 『善男子！如來具有知他心智（Para-citta-jñāna，瞭解他人思想的能力）的無邊際。』
【English Translation】 English version: Perfect in completeness, completely equal to all sentient beings—just as compassionate and equal to one person, so is his mind towards all sentient beings throughout the entire Dharma Realm. 『Just as the Realm of Empty Space pervades all realms of sentient beings; the Tathāgata』s (如來，one who has thus come) compassion pervades all places, immeasurable and boundless, and is also thus, different from Śrāvakas (聲聞，hearers), Pratyekabuddhas (緣覺，solitary Buddhas), and Bodhisattvas (菩薩，enlightenment beings).』 『Good man! The Tathāgatas (如來) speak the Dharma inexhaustibly, which cannot be exhausted in immeasurable kalpas (劫，eons), with various names and various meanings, speaking the Dharma to immeasurable assemblies simultaneously with one voice, and according to their respective sounds, each can understand infinitely and inexhaustibly.』 『Good man! The Tathāgatas (如來) are complete in questions and answers. Suppose there are all kinds of sentient beings who ask the Tathāgata (如來) with various questions simultaneously, the Tathāgata (如來) can answer according to their kinds, sounds, and names, in one kṣaṇa (剎那，instant), one thought, and one time, without hindrance.』 『Good man! The meditative concentration realm of the Buddhas is unobstructed. Good man! Suppose there are all kinds of sentient beings who are at the stage of the Ten Grounds (Daśa-bhūmi, 十地), simultaneously entering hundreds of thousands of millions of meditative Samādhis (三昧，concentration) in one thought, they cannot reach the boundless realm of the Tathāgata』s (如來) Samādhi (三昧) in all kinds of immeasurable Samādhis (三昧).』 『Good man! The Tathāgata (如來) possesses immeasurable forms. Good man! Suppose there are sentient beings who should be transformed by the form of the Tathāgata (如來), in one thought, he pervades before the sentient beings, manifesting the Buddha』s form, and according to the wishes of the sentient beings, he manifests various forms in one thought.』 『Good man! The Tathāgata (如來) possesses the immeasurable realm of the Divine Eye (Divyacakṣus, 天眼). Good man! If there are sentient beings who obtain the Divine Eye (Divyacakṣus, 天眼), the Tathāgata (如來) can see all the various colors in immeasurable and boundless worlds, just like an Āmalaka (庵摩勒) fruit in the palm of the hand.』 『Good man! The Tathāgata (如來) possesses the immeasurable realm of the Divine Ear (Divyaśrotra, 天耳). Good man! Suppose there are sentient beings who obtain the Divine Ear (Divyaśrotra, 天耳), filling immeasurable and boundless worlds, according to the various sounds they hear, the Tathāgata (如來) can hear all these sounds in one kṣaṇa (剎那，instant).』 『Good man! The Tathāgata (如來) possesses the boundless knowledge of others』 minds (Para-citta-jñāna, 知他心智).』
盡等於虛空。善男子！設有一切諸眾生界種種覺觀、種種思惟、種種業行，如來能於一念之頃悉能了知無量無邊一切諸心，及所造業並業果報，於三世中以無礙智悉皆了知。
「善男子！如來恒在禪定不曾忘失。所以者何？佛無失念，諸根不動、內心無亂。何以故？一切煩惱、煩惱習氣畢竟盡故，恒在寂靜。善男子！有煩惱人內心迷亂，不得禪定；如來不爾。夫如來者，無復煩惱、無復塵累，無漏、無為，得一切法，自在游於一切甚深三昧境界。善男子！如來設住隨一威儀中、隨一三昧中，乃至涅槃，常住其中無有動移，故常在三昧。
「善男子！諸佛如來於無量劫備修諸行得成正覺，不可思量、不可思議、無有邊限。」
降伏一切障礙菩薩言：「世尊！如來不于無量劫中修功德耶？」
佛言：「善男子！莫作是說。何以故？菩薩摩訶薩不應思量如來境界。如來境界不可思量，但為淺近諸眾生等說三僧祇修習所得，而實菩薩發心已來不可稱計。」
降伏一切障礙菩薩言：「世尊！幸甚。是等眾生修諸善根、已滅業障、多生信解、近於菩提，聞佛功德心生歡喜，何況聞已盡能受持、讀誦、解說、書寫、供養？世尊！是等眾生不久當得如來功德，無異今日。」
佛言：「善男子！如
【現代漢語翻譯】 現代漢語譯本： 盡等於虛空。善男子！假設存在一切眾生界，他們有種種覺觀（各種各樣的感覺和觀察）、種種思惟（各種各樣的思考）、種種業行（各種各樣的行為），如來能在一念之間完全了知無量無邊的一切心念，以及所造的業和業的果報，在過去、現在、未來三世中以無礙的智慧完全了知。 善男子！如來恒常處於禪定之中，不曾忘失。為什麼呢？佛沒有失念，諸根（眼、耳、鼻、舌、身、意）不動搖，內心沒有混亂。為什麼呢？因為一切煩惱和煩惱的習氣已經完全斷盡，所以恒常處於寂靜之中。善男子！有煩惱的人內心迷亂，不能得到禪定；如來不是這樣。如來沒有煩惱，沒有塵世的牽累，是無漏、無為的，得到一切法，自在地游於一切甚深的三昧（專注的境界）境界。善男子！如來即使處於任何一種威儀（行、住、坐、臥）中，任何一種三昧中，乃至涅槃（寂滅）的狀態，也常住其中，沒有動搖和改變，所以恒常處於三昧之中。 善男子！諸佛如來在無量劫的時間裡，完備地修習各種修行，才得以成就正覺（完全的覺悟），這是不可思量、不可思議、沒有邊際和限度的。 降伏一切障礙菩薩（一位菩薩的名稱）說：『世尊！如來不是在無量劫中修習功德嗎？』 佛說：『善男子！不要這樣說。為什麼呢？菩薩摩訶薩（偉大的菩薩）不應該思量如來的境界。如來的境界不可思量，只是爲了那些根基淺薄的眾生，才說需要三大阿僧祇劫（極長的時間單位）的修習才能得到，而實際上菩薩從發心以來所經歷的時間是無法計算的。』 降伏一切障礙菩薩說：『世尊！太好了。這些眾生修習各種善根，已經消滅了業障，多生以來積累了信心和理解，接近於菩提（覺悟），聽到佛的功德心生歡喜，更何況聽到之後能夠完全接受、持守、讀誦、解說、書寫、供養呢？世尊！這些眾生不久之後將會得到如來的功德，和今天沒有什麼不同。』 佛說：『善男子！如是，如是。』
【English Translation】 English version: Emptiness is equal to space. Good man! Suppose there are all realms of sentient beings with various perceptions and observations, various thoughts, and various actions, the Tathagata (another name for Buddha) can, in a single moment, fully know the immeasurable and boundless minds, as well as the karma created and its consequences, and fully know them with unobstructed wisdom in the three periods of time (past, present, and future). Good man! The Tathagata is constantly in meditation and has never lost mindfulness. Why? The Buddha has no loss of mindfulness, the senses (eyes, ears, nose, tongue, body, mind) are unwavering, and the mind is without confusion. Why? Because all afflictions and the habits of afflictions have been completely exhausted, so he is constantly in tranquility. Good man! Those with afflictions have confused minds and cannot attain meditation; the Tathagata is not like that. The Tathagata has no more afflictions, no more worldly attachments, is without outflows, without effort, has attained all dharmas (teachings), and freely wanders in all profound states of samadhi (state of concentration). Good man! Even if the Tathagata dwells in any posture (walking, standing, sitting, lying), in any samadhi, or even in Nirvana (state of liberation), he always dwells in it without moving or changing, so he is always in samadhi. Good man! The Buddhas and Tathagatas have cultivated all practices for immeasurable kalpas (eons) to attain perfect enlightenment, which is immeasurable, inconceivable, and without boundaries or limits. The Subduer of All Obstacles Bodhisattva (name of a Bodhisattva) said: 'World Honored One! Did the Tathagata not cultivate merits for immeasurable kalpas?' The Buddha said: 'Good man! Do not say that. Why? A Bodhisattva-Mahasattva (great Bodhisattva) should not contemplate the realm of the Tathagata. The realm of the Tathagata is immeasurable, but for the sake of those beings with shallow roots, it is said that it takes three great asamkhya kalpas (extremely long units of time) of cultivation to attain, but in reality, the time since a Bodhisattva's initial aspiration is incalculable.' The Subduer of All Obstacles Bodhisattva said: 'World Honored One! Excellent! These beings cultivate various roots of goodness, have eliminated karmic obstacles, have accumulated faith and understanding over many lifetimes, are close to Bodhi (enlightenment), and rejoice in hearing the merits of the Buddha, let alone those who can fully accept, uphold, recite, explain, write, and make offerings after hearing? World Honored One! These beings will soon attain the merits of the Tathagata, no different from today.' The Buddha said: 'Good man! So it is, so it is.'
是，如是。如來攝受是等眾生，于諸佛所已種善根、恭敬承事于無量佛，是等眾生聞佛功德不生疑惑。
「善男子！若善男子、若善女人七日七夜無餘思想，內心不亂，唸唸相續，憶持如來如是功德甚深微妙，著凈潔衣，設諸供養，心心成就，是七日內即見如來三十二相色身具足。若有散亂、不平其事而恒一心，于臨死時如來現身立在其前。」
降伏一切障礙菩薩言：「世尊！頗有眾生聞佛所說如來功德生不信耶？」
佛言：「善男子！有諸眾生聞佛說是如來功德，以其惡口粗獷罵詈、生瞋恚心、于說法者生怨家想，以是因緣，捨身之後生於地獄，受無量苦。善男子！有諸眾生聞佛功德生歡喜者，于說法人生善友想、生如來想。善男子！是等眾生信最極理，已於過去曾聞如來如是功德。是等眾生於大眾中而作是說：『我於過去曾聞如來說佛功德，無異今日經中所說。』」
爾時，世尊出長舌相以覆其面、覆于面已復覆其頂、覆于頂已復覆于身、覆于身已覆師子座、覆師子座已復覆菩薩及聲聞眾、覆聲聞眾已復覆釋梵四天等眾，如是普覆大眾等已而縮舌相，問大眾言：「如來世尊有此舌相，頗覆能作妄語不耶？善男子！汝等當信如來所說必非虛妄。若信此經，于未來世為汝等故，長夜利益，安
【現代漢語翻譯】 現代漢語譯本：是的，就是這樣。如來接引這些眾生，他們已經在諸佛那裡種下善根，恭敬地侍奉過無數的佛，這些眾生聽聞佛的功德不會產生疑惑。
『善男子！如果善男子或善女人七天七夜沒有其他雜念，內心不散亂，唸唸相續，憶念並保持如來這樣甚深微妙的功德，穿著乾淨的衣服，設定各種供養，心心相應，在這七天內就能見到如來三十二相具足的色身。如果有人散亂、心不平靜，但能始終一心，在臨死的時候，如來就會現身站在他的面前。』
降伏一切障礙菩薩（Bodhisattva who Subdues All Obstacles）問：『世尊！有沒有眾生聽聞佛所說的如來功德而生起不信呢？』
佛說：『善男子！有些眾生聽聞佛所說的如來功德，因為他們惡語傷人、粗暴謾罵、生起嗔恨心、對說法的人產生怨恨的想法，因為這樣的因緣，捨棄身體之後會墮入地獄，遭受無量的痛苦。善男子！有些眾生聽聞佛的功德而生起歡喜心，對說法的人產生善友的想法、產生如來的想法。善男子！這些眾生相信最極端的真理，已經在過去曾經聽聞如來這樣的功德。這些眾生在大眾中這樣說：『我在過去曾經聽聞如來說佛的功德，和今天經中所說的沒有差別。』』
這時，世尊伸出長舌相覆蓋自己的臉，覆蓋臉之後又覆蓋頭頂，覆蓋頭頂之後又覆蓋身體，覆蓋身體之後又覆蓋獅子座（lion throne），覆蓋獅子座之後又覆蓋菩薩（Bodhisattva）和聲聞眾（Śrāvaka assembly），覆蓋聲聞眾之後又覆蓋釋梵四天等眾（Śakra, Brahmā, Four Heavenly Kings and other deities），這樣普遍覆蓋大眾之後收回舌相，問大眾說：『如來世尊有這樣的舌相，難道還會說妄語嗎？善男子！你們應當相信如來所說必定不是虛妄。如果相信這部經，在未來世爲了你們的緣故，長夜都能得到利益和安樂。』
【English Translation】 English version: Yes, it is so. The Tathāgata (如來, Thus Come One) receives these beings, who have already planted good roots at the places of all Buddhas, and have respectfully served countless Buddhas. These beings do not have doubts when they hear the merits and virtues of the Buddha.
'Good man! If a good man or a good woman, for seven days and seven nights, has no other thoughts, their mind is not disturbed, thoughts follow one another continuously, remembering and holding the Tathāgata's such profound and subtle merits and virtues, wearing clean clothes, setting up various offerings, with each thought accomplishing, within these seven days they will see the Tathāgata's thirty-two marks, the physical body complete. If there is scattering, not pacifying the matter, but constantly with one mind, at the time of approaching death, the Tathāgata will appear and stand before them.'
Subduing All Obstacles Bodhisattva (降伏一切障礙菩薩) said: 'World Honored One! Are there any beings who, upon hearing the Buddha's teachings on the Tathāgata's merits and virtues, give rise to disbelief?'
The Buddha said: 'Good man! There are beings who, upon hearing the Buddha speak of the Tathāgata's merits and virtues, because of their evil speech, coarse and abusive language, giving rise to anger, and harboring thoughts of enmity towards the speaker of the Dharma, due to these causes, after abandoning their bodies, will be born in hell, enduring immeasurable suffering. Good man! There are beings who, upon hearing the Buddha's merits and virtues, give rise to joy, harboring thoughts of good friends towards the speaker of the Dharma, and giving rise to thoughts of the Tathāgata. Good man! These beings believe in the most ultimate truth, and have in the past heard the Tathāgata's such merits and virtues. These beings, in the midst of the assembly, say this: 'In the past, I heard the Tathāgata speak of the Buddha's merits and virtues, which are no different from what is said in the sutra today.''
At that time, the World Honored One extended his long tongue, covering his face, and after covering his face, he covered his crown, and after covering his crown, he covered his body, and after covering his body, he covered the lion throne (師子座), and after covering the lion throne, he covered the Bodhisattvas (菩薩) and Śrāvaka assembly (聲聞眾), and after covering the Śrāvaka assembly, he covered the assembly of Śakra, Brahmā, Four Heavenly Kings and other deities (釋梵四天等眾), and after thus universally covering the assembly, he withdrew his tongue, and asked the assembly: 'The Tathāgata, the World Honored One, has such a tongue, could he possibly speak falsely? Good men! You should believe that what the Tathāgata says is certainly not false. If you believe in this sutra, for your sake in the future, you will benefit and be at peace throughout the long night.'
樂無盡。」
說是語時，八萬四千菩薩摩訶薩得無生法忍；無量無邊諸眾生等遠塵離垢，于佛法中得法眼凈；無量眾生——未曾發於菩提心者——即於是時皆發阿耨多羅三藐三菩提心。
大乘寶云經卷第五 大正藏第 16 冊 No. 0659 大乘寶云經
大乘寶云經卷第六
梁扶南三藏曼陀羅仙共僧伽婆羅譯
二諦品第六
爾時，世尊復告降伏一切障礙菩薩摩訶薩言：「善男子！菩薩摩訶薩具足十法，善解世諦。何等為十？所謂假說有色，非第一義故，得於色法而不執著；假說受、想、行、識，非第一義故，雖得於識而不執著；假說地界，非第一義故，雖得地界而不執著；假說水、火、風、虛空、識界，非第一義故，雖得是界而不執著；假說眼入，非第一義故，雖得眼入而不執著；假說耳、鼻、舌、身、意入，非第一義故，乃得意入而不執著；假說有我，非第一義故，雖得是我而不執著；假說眾生，非第一義故，雖得眾生而不執著；假說壽命、士夫、養育、眾數、人等，非第一義故，雖得是等而不執著；假說世間，非第一義故，雖得世間而不執著；假說世法，非第一義故，雖得世法而不執著；假說佛法，非第一義故，雖得佛法而不執著；假說菩提，非第一義故，雖得
【現代漢語翻譯】 現代漢語譯本： 快樂沒有窮盡。當佛陀說這些話時，八萬四千位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）獲得了無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟）；無數無邊的眾生遠離了塵垢，在佛法中獲得了法眼凈（dharma-cakṣus，對佛法的清凈之眼）；無數的眾生——那些未曾發起菩提心（bodhicitta，覺悟之心）的人——就在那時都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。
《大乘寶云經》卷第五 《大正藏》第16冊 No. 0659 《大乘寶云經》
《大乘寶云經》卷第六
梁朝扶南三藏曼陀羅仙（Mandara）與僧伽婆羅（Saṃghavarman）共同翻譯
二諦品第六
這時，世尊（Śākyamuni，釋迦牟尼佛）又告訴降伏一切障礙菩薩摩訶薩（Sarva-nivāraṇa-viṣkambhin，降伏一切障礙菩薩）說：『善男子！菩薩摩訶薩具足十種法，就能善巧地理解世俗諦（saṃvṛti-satya，世俗的真理）。是哪十種呢？ 所謂的假說有色（rūpa，物質），因為不是第一義諦（paramārtha-satya，最高的真理），所以雖然得到了色法，卻不執著；假說受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識），因為不是第一義諦，所以雖然得到了識，卻不執著；假說地界（pṛthivī-dhātu，地元素），因為不是第一義諦，所以雖然得到了地界，卻不執著；假說水（āpas-dhātu，水元素）、火（tejas-dhātu，火元素）、風（vāyu-dhātu，風元素）、虛空（ākāśa-dhātu，空元素）、識界（vijñāna-dhātu，識元素），因為不是第一義諦，所以雖然得到了這些界，卻不執著；假說眼入（cakṣur-āyatana，眼根），因為不是第一義諦，所以雖然得到了眼入，卻不執著；假說耳（śrotra-āyatana，耳根）、鼻（ghrāṇa-āyatana，鼻根）、舌（jihvā-āyatana，舌根）、身（kāya-āyatana，身根）、意入（mana-āyatana，意根），因為不是第一義諦，所以才得到了意入而不執著；假說有我（ātman，自我），因為不是第一義諦，所以雖然得到了我，卻不執著；假說眾生（sattva，有情），因為不是第一義諦，所以雖然得到了眾生，卻不執著；假說壽命（āyus，壽命）、士夫（puruṣa，人）、養育（poṣa，滋養）、眾數（gaṇa，群體）、人等（pudgala，人），因為不是第一義諦，所以雖然得到了這些，卻不執著；假說世間（loka，世界），因為不是第一義諦，所以雖然得到了世間，卻不執著；假說世法（laukika-dharma，世間法），因為不是第一義諦，所以雖然得到了世法，卻不執著；假說佛法（buddha-dharma，佛法），因為不是第一義諦，所以雖然得到了佛法，卻不執著；假說菩提（bodhi，覺悟），因為雖然得到了
【English Translation】 English version: Joy is endless.'
When these words were spoken, eighty-four thousand Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great beings of enlightenment) attained the Patience of Non-Arising Dharmas (anutpattika-dharma-kṣānti, the acceptance that phenomena do not arise or cease); countless and boundless beings were purified of dust and defilement, and attained the Pure Dharma Eye (dharma-cakṣus, the pure eye of Dharma) within the Buddha-dharma; countless beings—those who had never generated the Mind of Bodhi (bodhicitta, the mind of enlightenment)—at that very moment all generated the Mind of Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment).
The Great Treasure Cloud Sutra, Volume Five Taisho Tripitaka Volume 16, No. 0659, The Great Treasure Cloud Sutra
The Great Treasure Cloud Sutra, Volume Six
Translated by Tripiṭaka Master Mandara (Mandara) from Funan and Saṃghavarman (Saṃghavarman) of the Liang Dynasty
Chapter Six: The Two Truths
At that time, the World Honored One (Śākyamuni, Shakyamuni Buddha) further said to the Bodhisattva-Mahāsattva Subduing All Obstacles (Sarva-nivāraṇa-viṣkambhin, the Bodhisattva who subdues all obstacles): 'Good man! A Bodhisattva-Mahāsattva who is complete with ten dharmas skillfully understands the Conventional Truth (saṃvṛti-satya, the truth of convention). What are the ten? They are: so-called provisional speaking of form (rūpa, matter), because it is not the Ultimate Truth (paramārtha-satya, the highest truth), although one attains form, one is not attached to it; provisional speaking of feeling (vedanā, sensation), perception (saṃjñā, perception), volition (saṃskāra, mental formations), and consciousness (vijñāna, consciousness), because it is not the Ultimate Truth, although one attains consciousness, one is not attached to it; provisional speaking of the earth element (pṛthivī-dhātu, earth element), because it is not the Ultimate Truth, although one attains the earth element, one is not attached to it; provisional speaking of water (āpas-dhātu, water element), fire (tejas-dhātu, fire element), wind (vāyu-dhātu, wind element), space (ākāśa-dhātu, space element), and the element of consciousness (vijñāna-dhātu, consciousness element), because it is not the Ultimate Truth, although one attains these elements, one is not attached to them; provisional speaking of the eye-entry (cakṣur-āyatana, eye sense base), because it is not the Ultimate Truth, although one attains the eye-entry, one is not attached to it; provisional speaking of the ear (śrotra-āyatana, ear sense base), nose (ghrāṇa-āyatana, nose sense base), tongue (jihvā-āyatana, tongue sense base), body (kāya-āyatana, body sense base), and mind-entry (mana-āyatana, mind sense base), because it is not the Ultimate Truth, one attains the mind-entry without being attached to it; provisional speaking of a self (ātman, self), because it is not the Ultimate Truth, although one attains a self, one is not attached to it; provisional speaking of sentient beings (sattva, sentient being), because it is not the Ultimate Truth, although one attains sentient beings, one is not attached to them; provisional speaking of lifespan (āyus, lifespan), person (puruṣa, person), nourishment (poṣa, nourishment), multitude (gaṇa, multitude), and individuals (pudgala, individual), because it is not the Ultimate Truth, although one attains these, one is not attached to them; provisional speaking of the world (loka, world), because it is not the Ultimate Truth, although one attains the world, one is not attached to it; provisional speaking of worldly dharmas (laukika-dharma, worldly dharmas), because it is not the Ultimate Truth, although one attains worldly dharmas, one is not attached to them; provisional speaking of Buddha-dharma (buddha-dharma, Buddha's teachings), because it is not the Ultimate Truth, although one attains Buddha-dharma, one is not attached to it; provisional speaking of Bodhi (bodhi, enlightenment), because although one attains
菩提而不執著得菩提者。
「善男子！假名言說名字、論量，名為世諦，於世法中無第一義。雖然，若離世法，第一義諦不可得說。善男子！菩薩摩訶薩於是法處善解世諦，而不名解第一義諦。
「善男子！菩薩摩訶薩具是十法，善解世諦。
「善男子！菩薩摩訶薩具足十法，善解第一義諦。何等為十？所謂具無生法、具無滅法、具不壞法、具不增不減不出不入法、具離境界法、具無言說法、具無戲論法、具無假名法、具寂靜法、具聖人法。所以者何？善男子！夫第一義，不生、不滅，不敗、不壞，不增、不減，文字章句所不能說、不可詮辯，絕於戲論。
「善男子！第一義者，無言、無說，本性清凈，一切聖人內自證得。若佛出世、若不出世，法性常爾，不減、不增。善男子！為是法故，一切菩薩剃除鬚髮、著壞色衣，以善心故，遠離親屬、往空閑處出家修道，精進耐苦如灸頭然，但為求得是妙法故。
「善男子！若無有此第一義諦，所修梵行皆悉無用，佛出於世亦復無用。善男子！是故，汝當知有第一義諦。有第一義諦故，說諸菩薩解第一義。
「善男子！菩薩摩訶薩具是十法，善知第一義諦。
「善男子！菩薩摩訶薩具足十法，善解十二因緣。何等為十？所謂諸法
【現代漢語翻譯】 現代漢語譯本： 不執著于菩提而證得菩提者。
『善男子！假借名言來說明名字、進行論證衡量，這被稱為世俗諦（satya，真理），在世俗法中沒有最究竟的意義。雖然如此，如果離開世俗法，第一義諦（paramārtha-satya，勝義諦）也無法述說。善男子！菩薩摩訶薩在這些法處善於理解世俗諦，但不能因此就說他理解了第一義諦。』
『善男子！菩薩摩訶薩具備這十種法，就能善於理解世俗諦。』
『善男子！菩薩摩訶薩具足十種法，就能善於理解第一義諦。是哪十種呢？就是具備無生法、具備無滅法、具備不壞法、具備不增不減不出不入法、具備遠離境界法、具備無言說法、具備無戲論法、具備無假名法、具備寂靜法、具備聖人法。為什麼這麼說呢？善男子！這第一義，不生、不滅，不敗、不壞，不增、不減，文字章句無法述說、無法詮釋辯論，超越一切戲論。』
『善男子！第一義，沒有言語、沒有述說，本性清凈，一切聖人內心自己證得。無論佛陀出世還是不出世，法的本性永遠如此，不減少、不增加。善男子！爲了這個法，一切菩薩剃除鬚髮、穿著破舊的染色衣服，因為善良的心，遠離親屬、前往空閑的地方出家修道，精進忍耐痛苦如同頭被火燒一樣，只是爲了求得這個微妙的法。』
『善男子！如果沒有這第一義諦，所修的梵行（brahmacarya，清凈行）都將毫無用處，佛陀出現在世間也將毫無用處。善男子！因此，你應該知道有第一義諦。因為有第一義諦，所以說諸位菩薩理解第一義。』
『善男子！菩薩摩訶薩具備這十種法，就能善於知曉第一義諦。』
『善男子！菩薩摩訶薩具足十種法，就能善於理解十二因緣（dvādaśāṅga-pratītyasamutpāda）。是哪十種呢？就是諸法
【English Translation】 English version: One who attains Bodhi without being attached to Bodhi.
'Good man! Provisional terms and expressions, names, and measurements are called conventional truth (satya), and there is no ultimate meaning in worldly dharmas. However, if one departs from worldly dharmas, the ultimate truth (paramārtha-satya) cannot be spoken of. Good man! A Bodhisattva-Mahasattva is skilled in understanding conventional truth in these dharmas, but it cannot be said that he understands the ultimate truth.'
'Good man! A Bodhisattva-Mahasattva who possesses these ten dharmas is skilled in understanding conventional truth.'
'Good man! A Bodhisattva-Mahasattva who possesses ten dharmas is skilled in understanding the ultimate truth. What are the ten? They are: possessing the dharma of non-origination, possessing the dharma of non-cessation, possessing the dharma of non-destruction, possessing the dharma of neither increasing nor decreasing, neither coming forth nor entering, possessing the dharma of being apart from realms, possessing the dharma of being beyond words, possessing the dharma of being without conceptual proliferation, possessing the dharma of quiescence, and possessing the dharma of the sages. Why is that? Good man! The ultimate meaning does not arise, does not cease, is not defeated, is not destroyed, does not increase, does not decrease, cannot be spoken of or explained by words and sentences, and is beyond all conceptual proliferation.'
'Good man! The ultimate meaning is without words, without speech, its fundamental nature is pure, and all sages realize it inwardly for themselves. Whether a Buddha appears in the world or does not appear, the nature of dharma is always thus, neither decreasing nor increasing. Good man! For the sake of this dharma, all Bodhisattvas shave their heads and beards, wear tattered and dyed robes, and with a good heart, leave their relatives and go to secluded places to renounce the world and cultivate the Way, diligently enduring suffering as if their heads were being burned, only to seek to obtain this wonderful dharma.'
'Good man! If there were no such ultimate truth, all the pure conduct (brahmacarya) that is cultivated would be useless, and the appearance of a Buddha in the world would also be useless. Good man! Therefore, you should know that there is an ultimate truth. Because there is an ultimate truth, it is said that the Bodhisattvas understand the ultimate meaning.'
'Good man! A Bodhisattva-Mahasattva who possesses these ten dharmas is skilled in knowing the ultimate truth.'
'Good man! A Bodhisattva-Mahasattva who possesses ten dharmas is skilled in understanding the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda). What are the ten? They are: all dharmas
空虛無實、厄縛危脆、如水中月、如鏡中影、如谷中響、如夢、如幻、無暫時停、搖動不住、藉因緣生，皆悉知之。
「作是觀察：『是等諸法一切空虛，無有真實，如是危脆乃至藉因緣生、見生住滅。』復更思惟：『以何因緣是等法生？以何因緣是等法滅？』作是觀已，即知無明為是等法作生因緣，無明所生、無明源由、無明根本，依因無明諸行法生；行緣于識，以識因緣假說名色；名色立已而說六入；因於六入，觸方得生；觸因緣故，生於三受；受因緣故，嬰兒、凡夫生渴愛苦；渴愛因緣而取四取；緣於四取而有接續，有因緣生；以生因緣，老、死、憂、悲、苦、惱等生，純是大苦共相聚集。
「以是義故，聰明智者應當勤求滅是無明、破裂無明、拔無明根令不復生。無明滅故，一切諸法因無明者皆滅無餘。猶若命根，命根滅時一切諸根皆悉隨滅；無明滅時，一切諸法依無明者悉皆隨滅。無明滅故，煩惱不生；無煩惱故，不生六道。何以故？生死因緣已滅盡故，是故能得於大涅槃，常樂我凈。
「善男子！如是，菩薩具足十法，善知十二因緣。
「善男子！菩薩摩訶薩具足十法，知于自身。何等為十？善男子！菩薩摩訶薩作是觀察：『我今此生，何等種性？婆羅門性耶？剎利性耶？居士
【現代漢語翻譯】 現代漢語譯本：空虛無實、厄難纏縛而又危脆、如同水中的月亮、如同鏡中的影像、如同山谷中的迴響、如同夢境、如同幻象，沒有片刻的停歇、搖動而不 স্থির、憑藉因緣而生，這些都要完全知曉。
這樣觀察：『這些法都是空虛的，沒有真實性，如此危脆，乃至憑藉因緣而生，看到生、住、滅。』又進一步思惟：『以什麼因緣這些法產生？以什麼因緣這些法滅亡？』這樣觀察后，就知道無明（avidyā，對事物真相的迷惑）是這些法產生的因緣，是無明所生、無明的根源、無明的根本，依靠無明，諸行法產生；行緣于識，以識的因緣假說為名色（nāmarūpa，精神和物質）；名色確立后就說六入（ṣaḍāyatana，眼、耳、鼻、舌、身、意六種感覺器官）；因為六入，觸（sparśa，感覺）才得以產生；觸的因緣，產生三種感受（vedanā，苦、樂、不苦不樂）；感受的因緣，嬰兒、凡夫產生渴愛（tṛṣṇā，貪慾）之苦；渴愛的因緣而執取四取（upādāna，欲取、見取、戒禁取、我語取）；緣於四取而有接續，有（bhava，存在）的因緣產生；以生的因緣，老、死、憂、悲、苦、惱等產生，純粹是大苦共同聚集。
因為這個緣故，聰明有智慧的人應當勤奮尋求滅除無明、破裂無明、拔除無明的根本使它不再產生。無明滅除的緣故，一切諸法因無明而產生的都滅除無餘。猶如命根，命根滅亡時一切諸根都隨之滅亡；無明滅亡時，一切諸法依靠無明的都全部隨之滅亡。無明滅亡的緣故，煩惱不產生；沒有煩惱的緣故，不產生六道（gati，天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）。為什麼呢？因為生死因緣已經滅盡的緣故，所以能夠得到大涅槃（mahāparinirvāṇa，解脫），常、樂、我、凈。
『善男子！』像這樣，菩薩具足十法，善於瞭解十二因緣（dvādaśāṅga-pratītyasamutpāda，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。
『善男子！』菩薩摩訶薩具足十法，瞭解自身。哪十種呢？『善男子！』菩薩摩訶薩這樣觀察：『我現在此生，是什麼種姓？是婆羅門（brāhmaṇa，祭司）種姓嗎？是剎帝利（kṣatriya，武士）種姓嗎？是居士（gṛhapati，平民）
【English Translation】 English version: Empty and unreal, afflicted by suffering and fragile, like the moon in water, like a reflection in a mirror, like an echo in a valley, like a dream, like an illusion, without a moment's pause, unsteady and unmoving, arising from conditions, all these should be fully known.
Observe thus: 'These dharmas are all empty, without reality, so fragile, even arising from conditions, seeing arising, abiding, and ceasing.' Further contemplate: 'By what cause do these dharmas arise? By what cause do these dharmas cease?' Having observed thus, one knows that ignorance (avidyā) is the cause for these dharmas to arise, born of ignorance, originating from ignorance, rooted in ignorance, relying on ignorance, the formations (saṃskāra) arise; formations condition consciousness (vijñāna), by the condition of consciousness, it is nominally called name and form (nāmarūpa); once name and form are established, then the six sense bases (ṣaḍāyatana) are spoken of; because of the six sense bases, contact (sparśa) arises; because of contact, the three feelings (vedanā) arise; because of feeling, infants and ordinary people generate the suffering of craving (tṛṣṇā); because of craving, they grasp at the four attachments (upādāna); conditioned by the four attachments, there is continuity, the condition of existence (bhava) arises; by the condition of birth, old age, death, sorrow, grief, suffering, distress, etc., arise, purely a great mass of suffering gathers together.
Therefore, wise and intelligent people should diligently seek to extinguish ignorance, shatter ignorance, uproot the root of ignorance so that it does not arise again. Because ignorance is extinguished, all dharmas that arise from ignorance are extinguished without remainder. Just like the life force, when the life force is extinguished, all the faculties are extinguished along with it; when ignorance is extinguished, all dharmas that rely on ignorance are extinguished along with it. Because ignorance is extinguished, afflictions do not arise; because there are no afflictions, the six realms (gati) do not arise. Why? Because the causes of birth and death have been completely extinguished, therefore one can attain great Nirvana (mahāparinirvāṇa), permanence, bliss, self, and purity.
'Good man!' Thus, a Bodhisattva, possessing ten qualities, is skilled in understanding the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda).
'Good man!' A Bodhisattva-Mahasattva, possessing ten qualities, understands himself. What are the ten? 'Good man!' A Bodhisattva-Mahasattva observes thus: 'In this life of mine, what is my caste? Is it a Brahmin (brāhmaṇa) caste? Is it a Kshatriya (kṣatriya) caste? Is it a householder (gṛhapati)
大家性耶？若卑劣性耶？若下賤性耶？』
「若生豪族、大富家者，莫恃怙之而生憍慢；若生下賤、貧窮家者而作是念：『我於前世種是業緣，致使如是貧窮果報。』以是因緣，多修厭離。
「生厭離故，樂求出家。得出家已作是觀察：『我今出家正何所為？』即知出家自能度脫方度他人，以是因緣，不應懈怠、不宜懶惰。
「作是觀已：『我得出家，何等不善未滅盡者？若滅是法則生歡喜。』以是因緣，為滅是法勇猛精進。
「復作是念：『何等善法可得增長？以增長故，當生歡喜。』為諸善法增長因緣勇猛精進。
「復作是念：『依何等師，一切善法而得增長、一切不善而得盡滅？』以是因緣，依止師僧——若多聞者、若不多聞，若持戒者、若不持戒——恒生尊想，如敬諸佛。而於和上阿阇梨邊恭敬尊重、至心承事亦復如是，而作是念：『藉師僧力，諸助道法所未滿者能令得備、煩惱未滅能令滅盡。』是等人邊生和上想，至心承事，生大歡喜，于善法中而修順行、于不善法逆之而行。
「復作是念：『我師是誰？』作如是觀則得知之：『夫我師者，是一切智、說一切法、憐愍世間、有大慈悲、是大福田、為天人師。』以是因緣，當生歡喜，復作是念：『幸甚，幸甚。我今已
【現代漢語翻譯】 現代漢語譯本： 『是天生的貴族血統呢？還是低賤的血統呢？還是中等的血統呢？』
『如果出生在豪門大富之家，不要仗著這些而驕傲自滿；如果出生在低賤貧窮之家，就應該這樣想：『我前世種下了這樣的業因，才導致今生如此貧窮的果報。』因為這個原因，要多多修習厭離心。
『因為生起了厭離心，就會樂於尋求出家。出家之後，就要這樣觀察：『我現在出家，究竟是爲了什麼呢？』要知道出家是爲了自己能夠解脫，才能幫助他人解脫，因為這個原因，不應該懈怠，不應該懶惰。
『這樣觀察之後：『我得以出家，還有哪些不善之法沒有滅盡呢？如果能滅盡這些，就會生起歡喜。』因為這個原因，爲了滅盡這些不善之法，要勇猛精進。
『又這樣想：『哪些善法可以增長呢？因為增長這些善法，應當生起歡喜。』爲了增長各種善法，要勇猛精進。
『又這樣想：『依靠什麼樣的師父，一切善法才能增長，一切不善之法才能滅盡呢？』因為這個原因，要依止師僧（僧侶）——無論是多聞的，還是不多聞的；無論是持戒的，還是不持戒的——都要恒常生起尊敬之心，如同敬奉諸佛一樣。對於和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）也要恭敬尊重，至誠承事，也是如此，並且這樣想：『憑藉師僧的力量，各種助道的法門，如果還沒有圓滿的，能夠使之完備；煩惱還沒有滅盡的，能夠使之滅盡。』對於這樣的人，要生起和尚想，至誠承事，生起大歡喜，對於善法要順行修習，對於不善之法要逆之而行。
『又這樣想：『我的師父是誰呢？』這樣觀察，就能知道：『我的師父，就是一切智者（Sarvajna，佛的稱號），宣說一切法，憐憫世間，具有大慈大悲，是大福田，是天人的導師。』因為這個原因，應當生起歡喜，又這樣想：『太好了，太好了。我現在已經』
【English Translation】 English version: 'Is it a noble lineage? Or a base lineage? Or a middling lineage?'
'If born into a wealthy and powerful family, do not rely on this and become arrogant; if born into a humble and poor family, think thus: 'In a previous life, I planted the seeds of such karma, leading to this present life of poverty.' Because of this cause, cultivate much renunciation.
'Because of generating renunciation, one delights in seeking ordination. Having obtained ordination, one should observe thus: 'Now that I am ordained, what exactly is my purpose?' One should know that ordination is for oneself to be liberated, so that one can liberate others; because of this cause, one should not be lax or lazy.
'Having observed thus: 'Now that I have obtained ordination, what unwholesome dharmas (laws/teachings) have not yet been extinguished? If I extinguish these dharmas, I will generate joy.' Because of this cause, one should be courageous and diligent in extinguishing these dharmas.
'Again, think thus: 'What wholesome dharmas can be increased? Because of increasing these, I should generate joy.' For the cause of increasing all wholesome dharmas, one should be courageous and diligent.
'Again, think thus: 'Relying on what kind of teacher can all wholesome dharmas be increased, and all unwholesome dharmas be extinguished?' Because of this cause, rely on teachers and sangha (community) – whether they are learned or not, whether they uphold the precepts or not – always generate respect, like revering all Buddhas. Towards the Upadhyaya (preceptor) and Acarya (teacher), be respectful and reverent, sincerely serving them in the same way, and think thus: 'Relying on the power of the teachers and sangha, the various auxiliary paths to enlightenment that are not yet fulfilled can be made complete; the afflictions that are not yet extinguished can be extinguished.' Towards such people, generate the thought of a preceptor, sincerely serve them, generate great joy, cultivate virtuous conduct in wholesome dharmas, and act contrary to unwholesome dharmas.
'Again, think thus: 'Who is my teacher?' Observing thus, one will know: 'My teacher is the Sarvajna (all-knowing one), who speaks all dharmas, has compassion for the world, possesses great loving-kindness and great compassion, is a great field of merit, and is the teacher of gods and humans.' Because of this cause, one should generate joy, and again think thus: 'How fortunate, how fortunate. I have now'
得最上勝利，能示於我學道正法，若失壽命亦不敢犯所受之法。若能不犯則是供養諸佛如來，隨順而行。』
「復作是念：『我今受誰飲食供養？』若豪富家、若貧窮家，令如是等飲食供養生大果報、生大利益，當受是等飲食供養。復作是念：『是等施主——若貧、若富——以何等心供養於我、供給飲食？』如是知之：『是等施主今謂我輩是出家人、行沙門法，作福田想、作持戒想、作生善想、作滅惡想。是故，我今不違彼心，受持沙門戒律、德業、出家福田、諸功德事。』而作是念：『無始生死我應度之，我今已得出家入道、行沙門行，則是我初度于生死；我當進修沙門德業，即是第二我渡生死。我今勇猛不敢懈怠，但為得是清凈法故。如是，無始無量生死我應度之。』
「善男子！如是，菩薩作是觀察則知己身。
「善男子！菩薩摩訶薩具足十法，了知世間。何等為十？所謂于慠恨者而生謙卑、于憍慢者而生恭敬、于諂曲者自行質直、于妄語者自修諦語、于惡口者自說愛言、于粗強者而自柔軟、于磣毒者多修忍辱、于惡賴者多修慈心、于困苦者多修悲心、于慳惜者多修喜舍。善男子！如是，菩薩具足十法，了知世間。
「善男子！菩薩摩訶薩具足十法，生凈佛土。何等為十？所謂戒品清
【現代漢語翻譯】 現代漢語譯本：『我獲得了最殊勝的勝利，能夠向我展示學習正道的正法，即使失去生命也不敢違犯所受持的戒法。如果能夠不違犯，這就是供養諸佛如來，隨順佛陀的教導而行。』 又這樣思念：『我現在應該接受誰的飲食供養呢？』無論是豪富之家，還是貧窮之家，爲了使這些飲食供養產生巨大的果報、產生巨大的利益，我應當接受這些飲食供養。又這樣思念：『這些施主——無論是貧窮的還是富有的——以什麼樣的心來供養我、供給飲食呢？』這樣了知：『這些施主現在認為我們這些人是出家人、修行沙門之法，把我們看作是種福田的人，看作是持戒的人，看作是能生善的人，看作是能滅惡的人。』因此，我現在不違揹他們的心意，受持沙門的戒律、德行、出家福田的功德事業。 並且這樣思念：『無始以來的生死輪迴我應當度脫，我現在已經得出家入道、修行沙門之行，這便是我初次度脫生死；我應當進一步修習沙門的德行事業，這就是第二次我度脫生死。我現在要勇猛精進，不敢懈怠，只是爲了獲得這清凈的佛法。這樣，無始無量的生死輪迴我應當度脫。』 『善男子！』菩薩像這樣觀察，就能瞭解自身。 『善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）具足十種法，就能瞭解世間。哪十種呢？』就是對於傲慢憎恨的人，生起謙卑之心；對於驕慢的人，生起恭敬之心；對於諂媚虛偽的人，自己奉行正直；對於說妄語的人，自己修習真實語；對於說惡語的人，自己說柔和愛語；對於粗暴強橫的人，自己做到柔和；對於懷有嗔毒的人，多多修習忍辱；對於忘恩負義的人，多多修習慈心；對於困苦的人，多多修習悲心；對於慳吝的人，多多修習喜舍。『善男子！』菩薩具足這十種法，就能瞭解世間。 『善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）具足十種法，就能往生清凈的佛土。哪十種呢？』就是戒行清凈。
【English Translation】 English version: 'I have obtained the supreme victory, and am able to show me the right Dharma (law) for learning the Way. Even if I lose my life, I would not dare to violate the Dharma I have received. If I can avoid violating it, this is offering to all Buddhas and Tathagatas (如來，Tathāgata, thus-gone one), and acting in accordance with their teachings.' Furthermore, he thinks: 'Whose food offerings should I receive now?' Whether it is a wealthy family or a poor family, in order to make such food offerings produce great rewards and great benefits, I should receive these food offerings. Furthermore, he thinks: 'With what kind of mind do these donors—whether poor or rich—offer to me and provide food?' Thus he knows: 'These donors now think that we are renunciants, practicing the Dharma of a Śrāmaṇa (沙門，renunciant), regarding us as fields of merit, as those who uphold the precepts, as those who generate goodness, and as those who extinguish evil.' Therefore, I will not go against their minds now, but uphold the Śrāmaṇa's precepts, virtues, the field of merit of renunciation, and all meritorious deeds. And he thinks: 'I should liberate beings from beginningless Saṃsāra (生死，cycle of rebirth), and now that I have renounced the world and entered the Way, practicing the conduct of a Śrāmaṇa, this is the first time I liberate myself from Saṃsāra; I should further cultivate the virtues and deeds of a Śrāmaṇa, which is the second time I liberate myself from Saṃsāra. I will now be courageous and not be lazy, but only for the sake of obtaining this pure Dharma. Thus, I should liberate beings from beginningless and immeasurable Saṃsāra.' 'Good man!' In this way, a Bodhisattva (菩薩，Bodhi-sattva, enlightenment being) observes and knows himself. 'Good man!' A Bodhisattva-Mahāsattva (菩薩摩訶薩，great Bodhisattva) who possesses ten qualities understands the world. What are the ten? They are: towards those who are arrogant and hateful, he generates humility; towards those who are conceited, he generates respect; towards those who are deceitful, he practices honesty himself; towards those who lie, he cultivates truthful speech himself; towards those who speak harshly, he speaks loving words himself; towards those who are rough and strong, he is gentle himself; towards those who are venomous, he cultivates patience; towards those who are ungrateful, he cultivates loving-kindness; towards those who are suffering, he cultivates compassion; towards those who are stingy, he cultivates joy and generosity. 'Good man!' A Bodhisattva who possesses these ten qualities understands the world. 'Good man!' A Bodhisattva-Mahāsattva who possesses ten qualities is born in a pure Buddha-land. What are the ten? They are: purity of precepts.
凈，無隙、無雜、無瑕、無疵；于諸眾生起平等心；功用無二，具大善根；遠離利養、恭敬、名聞，心無染污；信根成就，心無疑惑；勇猛精進，不暫懈怠；具足禪定，心不散亂；多聞分別，不習邪論；具足利智，不生鈍根；自然多慈，不習瞋恚。」
降伏一切障礙菩薩言：「世尊！具足十法生凈土耶？若不具足亦得生乎？」
佛言：「善男子！於此十法設有一法而得具足，不隙、不雜，不瑕、不疵、清凈明白，一切諸法悉皆具足。所以者何？具足十法得生凈土，非不具足。
「善男子！如是，菩薩具足十法，生凈佛土。
「善男子！菩薩摩訶薩具足十法，不受胎生染污。何等為十？所謂起造如來形像、治理故敗佛塔、于佛塔廟恒施涂香、洗浴佛像、于佛塔廟掃灑泥塗、供養父母洗浣摩拭、供養和上阇梨同學一無希望心、所修善根如是迴向而作是言：『以此善根，愿諸眾生不受胎生，得清凈生、無染污生。』以深心故。善男子！如是，菩薩具是十法，不受胎生；唯除願力。
「善男子！菩薩摩訶薩具足十法，出離家居。何等為十？所謂無所戀著；不混雜住；背于貪境；遠離渴愛，不染塵勞；于佛正法隨順奉行；努力精進，善學知足；隨宜衣裳、隨宜飲食、隨宜臥具、隨宜湯藥；缽盂、
【現代漢語翻譯】 現代漢語譯本：『清凈，沒有間隙、沒有混雜、沒有瑕疵、沒有污點；對於一切眾生生起平等心；功用沒有分別，具備大的善根；遠離利養、恭敬、名聞，內心沒有染污；信根成就，內心沒有疑惑；勇猛精進，不曾有片刻懈怠；具足禪定，內心不散亂；廣博聞法分別事理，不學習邪惡的理論；具備敏銳的智慧，不產生遲鈍的根性；自然而然地具有慈悲心，不學習嗔恨惱怒。』
降伏一切障礙菩薩（Sarva-nivāraṇa-viṣkambhin，意為降伏一切障礙的菩薩）說：『世尊！具足這十種法才能往生凈土嗎？如果不能完全具足也能往生嗎？』
佛說：『善男子！對於這十種法，即使只有一種能夠完全具足，沒有間隙、沒有混雜、沒有瑕疵、沒有污點、清凈明白，那麼一切諸法就都具足了。為什麼呢？因為具足這十種法就能往生凈土，不具足就不能往生。』
『善男子！就是這樣，菩薩具足這十種法，就能往生清凈的佛土。』
『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，意為大菩薩）具足這十種法，就不會受到胎生的染污。是哪十種呢？就是塑造如來的形像、修繕破敗的佛塔、經常在佛塔寺廟塗抹香料、洗浴佛像、在佛塔寺廟灑掃泥土、供養父母併爲他們洗滌擦拭身體、供養和尚（Upadhyaya，意為親教師）阿阇梨（Ācārya，意為導師）以及同學，不抱任何希望和企圖，將所修的善根這樣迴向併發愿說：『以此善根，愿一切眾生不受胎生，得到清凈的出生、沒有染污的出生。』因為有這樣的深切願心。善男子！就是這樣，菩薩具足這十種法，就不會受到胎生；除非有願力要來度化眾生。』
『善男子！菩薩摩訶薩具足這十種法，就能出離家庭。是哪十種呢？就是沒有絲毫的貪戀執著；不與俗人混雜居住；背離貪慾的境界；遠離渴求和愛戀，不沾染世俗的煩惱；對於佛的正法隨順奉行；努力精進，善於學習知足少欲；隨宜的衣裳、隨宜的飲食、隨宜的臥具、隨宜的湯藥；缽盂、'
【English Translation】 English version: 'Pure, without gaps, without mixtures, without flaws, without blemishes; generating an equal mind towards all sentient beings; actions without duality, possessing great roots of goodness; staying away from profit, offerings, respect, and fame, the mind without defilement; the root of faith accomplished, the mind without doubt; courageous and diligent, without the slightest laziness; possessing complete dhyana (meditative absorption), the mind not scattered; learned and discerning, not studying evil doctrines; possessing sharp intelligence, not generating dull faculties; naturally possessing great compassion, not learning anger and hatred.'
Sarva-nivāraṇa-viṣkambhin Bodhisattva (the Bodhisattva who subdues all obstacles) said: 'World Honored One! Is it that one is born in the Pure Land by possessing these ten dharmas? If one does not fully possess them, can one still be born there?'
The Buddha said: 'Good man! If even one of these ten dharmas is fully possessed, without gaps, without mixtures, without flaws, without blemishes, pure and clear, then all dharmas are fully possessed. Why is that? Because possessing these ten dharmas leads to birth in the Pure Land, and not possessing them does not.'
'Good man! Thus, a Bodhisattva possessing these ten dharmas is born in a pure Buddha-land.'
'Good man! A Bodhisattva-mahāsattva (great Bodhisattva) possessing these ten dharmas is not defiled by womb-birth. What are the ten? They are: creating images of the Tathagata (Thus Come One), repairing old and dilapidated stupas (reliquary mounds), constantly applying scented paste to stupas and temples, bathing Buddha images, sweeping and plastering stupas and temples, providing for parents by washing and wiping them, providing for Upadhyayas (preceptors), Ācāryas (teachers), and fellow students without any expectation, and dedicating the roots of goodness thus cultivated, making this vow: "With these roots of goodness, may all sentient beings not be subject to womb-birth, and attain pure birth, undefiled birth." Because of this profound mind. Good man! Thus, a Bodhisattva possessing these ten dharmas is not subject to womb-birth; except by the power of vows.'
'Good man! A Bodhisattva-mahāsattva possessing these ten dharmas renounces household life. What are the ten? They are: having no attachments; not living in mixed company; turning away from objects of greed; staying away from thirst and love, not being defiled by worldly troubles; following and upholding the Buddha's true Dharma; striving diligently, learning well and being content; suitable clothing, suitable food, suitable bedding, suitable medicine; alms bowl,'
法服、資生什物不作儲畜；于諸塵境恒生怖懼；趣向寂靜，修道不廢。善男子！如是，菩薩具足十法，出離居家。
「善男子！菩薩摩訶薩具足十法，凈命自活。何等為十？所謂遠離貢高諂佞利養、遠離相貌、遠離摩揣、不橫求財、離非法財、離不凈財、不戀著財、不為利養之所污染、不渴愛求、于如法財尚生知足。
「善男子！云何菩薩遠離貢高諂佞利養？菩薩摩訶薩不為利養作身貢高、口貢高、心貢高。云何不作身貢高？菩薩摩訶薩若見檀越施主之時，不自作身異相威儀、徐步而行現寂靜相、觀前一尋示如愁苦、或作任運如非虛假，是身貢高皆悉不作。云何不作口貢高？菩薩摩訶薩不以利養之因緣故安徐軟語，及以愛語、出隨順語，如是口貢高皆悉遠離。云何心貢高？菩薩摩訶薩若有施主欲以財物而為供養，口示少欲而其內心甚愿多取。善男子！此則名為內懷中熱——所謂口稱無貪，心實欲得。
「云何遠離相貌？菩薩摩訶薩若見檀越，不作是相——示我衣缽多有破壞、乏諸湯藥——現其闕少而以求施，口無所言。
「云何遠離摩揣？菩薩摩訶薩若見檀越，不作是說：『某甲檀越施我此物，我以恩德報答彼施。』
「不作此言：『令前施主知我持戒、知我多聞、知我少欲，我以慈
【現代漢語翻譯】 現代漢語譯本： 法衣和維持生活的必需品不積蓄儲存；對於世間諸事恒常心生怖畏；趨向寂靜之處，修習佛道從不懈怠。善男子！像這樣，菩薩具足這十種法，就能出離居家生活。 「善男子！菩薩摩訶薩具足十種法，以清凈的生命來維持生活。是哪十種呢？就是遠離貢高諂佞以求利養、遠離（以相貌來求利）、遠離摩揣（暗示或炫耀以求利）、不橫加求財、遠離不合法的財物、遠離不清凈的財物、不貪戀執著財物、不被利養所污染、不渴求貪愛、對於如法獲得的財物尚且心生知足。 「善男子！什麼是菩薩遠離貢高諂佞以求利養？菩薩摩訶薩不爲了利養而做出身體的貢高、口頭的貢高、內心的貢高。什麼是不做身體的貢高？菩薩摩訶薩如果見到佈施的施主時，不故意做出與平時不同的姿態和威儀，不緩慢行走以顯示寂靜的樣子，不看著前方一尋的距離表現出憂愁痛苦的樣子，或者裝作順其自然的樣子好像不是虛假的，這些身體的貢高全部不做。什麼是不做口頭的貢高？菩薩摩訶薩不因為利養的緣故而用安穩緩慢的語氣、柔和的言語以及順從對方心意的言語，像這樣的口頭貢高全部遠離。什麼是內心的貢高？菩薩摩訶薩如果有施主想要用財物來供養，口頭上表現出很少的需求，而內心卻非常希望得到更多。善男子！這叫做內心懷著熱惱——就是口頭上說沒有貪慾，心裡卻實在想要得到。 「什麼是遠離（以）相貌（求利）？菩薩摩訶薩如果見到佈施的施主，不做這樣的姿態——顯示我的衣服和缽盂有很多破損，缺少各種湯藥——表現出自己的缺乏而以此來求得佈施，但口頭上什麼也不說。 「什麼是遠離摩揣（暗示或炫耀以求利）？菩薩摩訶薩如果見到佈施的施主，不說這樣的話：『某某施主佈施給我這個東西，我用恩德來報答他的佈施。』 「也不說這樣的話：『讓之前的施主知道我持戒精嚴、知道我博學多聞、知道我少欲知足，我用慈
【English Translation】 English version: Not accumulating robes and necessities for life; constantly generating fear towards all worldly realms; heading towards tranquility, and never abandoning the cultivation of the path. Good man! Thus, a Bodhisattva, possessing these ten qualities, departs from household life. 「Good man! A Bodhisattva-Mahasattva, possessing ten qualities, lives a pure life. What are these ten? They are: refraining from arrogance, flattery, and deceit for the sake of gain; refraining from (seeking gain through) appearances; refraining from hinting (or boasting to seek gain); not seeking wealth through improper means; refraining from unlawful wealth; refraining from impure wealth; not being attached to wealth; not being defiled by the pursuit of gain; not being thirsty for craving; and being content even with wealth obtained lawfully. 「Good man! How does a Bodhisattva refrain from arrogance, flattery, and deceit for the sake of gain? A Bodhisattva-Mahasattva does not engage in bodily arrogance, verbal arrogance, or mental arrogance for the sake of gain. What is not engaging in bodily arrogance? When a Bodhisattva-Mahasattva sees a donating benefactor, he does not deliberately adopt unusual postures and demeanor, walk slowly to appear tranquil, look at the ground a fathom ahead to appear sorrowful, or act naturally as if not feigning. All such bodily arrogance is avoided. What is not engaging in verbal arrogance? A Bodhisattva-Mahasattva does not use a calm and gentle tone, loving words, or agreeable speech for the sake of gain. All such verbal arrogance is avoided. What is mental arrogance? If a Bodhisattva-Mahasattva has a benefactor who wishes to make offerings of wealth, he outwardly shows little desire but inwardly greatly desires to receive more. Good man! This is called harboring inner heat—that is, verbally claiming to be without greed, but in reality desiring to obtain. 「What is refraining from (seeking gain through) appearances? When a Bodhisattva-Mahasattva sees a donating benefactor, he does not make such appearances—showing that my robes and bowl are greatly damaged and that I lack various medicines—revealing his deficiencies in order to seek donations, but saying nothing. 「What is refraining from hinting (or boasting to seek gain)? When a Bodhisattva-Mahasattva sees a donating benefactor, he does not say such things as: 『So-and-so benefactor gave me this item, and I will repay his generosity with kindness.』 「Nor does he say such things as: 『Let the previous benefactor know that I uphold the precepts strictly, that I am learned, that I am content with little, and that I use loving-
悲受彼嚫施。』不作抑揚方便鼓動。
「云何菩薩離橫求財？菩薩摩訶薩不作身瘡、不作心瘡而求財物。言身瘡者，為財物故不憚劬勞、四方役身、疾急忽務、違于戒律；言心瘡者，于諸同學減利養者多生嫉妒。
「云何菩薩離非法財？不以輕稱小斗欺誑於人、不以詐親及諸欺罔而求財物。
「云何菩薩離不凈財？菩薩若於塔物相關、法物相關、僧物相關，絓是不與、非隨喜者，悉不受用。
「云何菩薩不戀財利？菩薩摩訶薩若得財物，不作我所、不謂是財、不作積聚，於時節中回施之者、供養父母及諸親識、諸眷屬等，於時節中復須自用。
「得此財時，不生染著；不得財時，亦不周慞亦不渴仰，于施主邊不起噁心、不取過失。
「于如法財與眾共得，佛所稱歎、菩薩大士所不譏嫌、天神光揚、同學歡喜，以此財物知足而住。
「善男子，如是，菩薩具足十法，凈命自活。
「善男子，菩薩摩訶薩具足十法，心不疲倦。何等為十？所謂但為利益眾生善因緣故，住在生死不覺疲倦；為利益眾生故，受生死苦不覺疲倦；為勸眾生令修善法不覺疲倦；為同眾生諸事業故而不疲倦；為小乘眾說聲聞道而不疲倦；于聲聞人而不憎惡；修助道法而不疲倦；為滿菩提行不生疲倦
【現代漢語翻譯】 現代漢語譯本 『接受他們的供養。』不做任何誇張或誘導性的宣傳或鼓動。
『什麼是菩薩遠離不正當的求財方式？』菩薩摩訶薩不製造身體上的瘡傷，也不製造心理上的瘡傷來獲取財物。所謂身體上的瘡傷，是指爲了財物不顧辛勞，四處奔波，急於求成，違反戒律；所謂心理上的瘡傷，是指對於那些減少利養的同修，心生嫉妒。
『什麼是菩薩遠離非法之財？』不用短斤少兩的秤或小容量的斗來欺騙他人，不使用虛假的親情或任何欺騙手段來獲取財物。
『什麼是菩薩遠離不清凈之財？』菩薩如果對於與佛塔相關的財物、與佛法相關的財物、與僧團相關的財物，哪怕是不給予或不隨喜的，都一概不接受使用。
『什麼是菩薩不貪戀財利？』菩薩摩訶薩如果得到財物，不認為是屬於自己的，不執著于這些財物，不進行積聚，在適當的時候回施給他人，供養父母以及親戚朋友、眷屬等等，在適當的時候也需要自己使用。
『得到這些財物時，不產生貪戀執著；沒有得到財物時，也不感到焦慮不安或渴望，對於施主不產生惡意，不挑剔他們的過失。
『對於如法獲得的財物，與大眾共同分享，這是佛所讚歎的，菩薩大士所不批評的，天神所讚揚的，同修所歡喜的，用這些財物知足常樂。
『善男子，像這樣，菩薩具足這十種方法，以清凈的生命自活。
『善男子，菩薩摩訶薩具足這十種方法，內心不會感到疲倦。哪十種呢？就是爲了利益眾生的善良因緣，住在生死輪迴中不覺得疲倦；爲了利益眾生，承受生死之苦不覺得疲倦；爲了勸導眾生修習善法不覺得疲倦；爲了與眾生共同從事各種事業而不疲倦；爲了小乘根器的眾生宣說聲聞道（Śrāvakayāna）而不疲倦；對於聲聞乘（Śrāvaka）的人不憎恨厭惡；修習助道之法而不疲倦；爲了圓滿菩提（bodhi）之行而不生疲倦。
【English Translation】 English version 『Accepting their offerings.』 Not making any exaggerated or suggestive propaganda or incitement.
『What is it for a Bodhisattva to avoid seeking wealth improperly?』 A Bodhisattva-Mahāsattva (菩薩摩訶薩) does not create physical wounds or mental wounds in order to obtain wealth. Physical wounds mean that for the sake of wealth, one disregards hardship, travels everywhere, is hasty and neglects duties, and violates precepts; mental wounds mean that one becomes jealous of fellow practitioners who receive less profit and support.
『What is it for a Bodhisattva to avoid unlawful wealth?』 Not using light scales or small measures to deceive people, not using false kinship or any deceitful means to obtain wealth.
『What is it for a Bodhisattva to avoid impure wealth?』 If a Bodhisattva is involved with property related to stupas (塔物), property related to the Dharma (法物), or property related to the Sangha (僧物), even if it is not given or not rejoiced in, they will not accept or use it.
『What is it for a Bodhisattva not to be attached to wealth and profit?』 If a Bodhisattva-Mahāsattva (菩薩摩訶薩) obtains wealth, they do not consider it their own, do not cling to it, and do not accumulate it. At appropriate times, they give it back to others, support their parents and relatives, and family members, etc., and at appropriate times, they also need to use it themselves.
『When obtaining this wealth, they do not develop attachment; when not obtaining wealth, they do not feel anxious or crave it, and they do not harbor ill will towards donors or find fault with them.』
『For wealth obtained lawfully, sharing it with the community is praised by the Buddha, not criticized by Bodhisattva-Mahāsattvas (菩薩大士), praised by the gods, and rejoiced in by fellow practitioners. They live contentedly with this wealth.』
『Good man, in this way, a Bodhisattva possesses these ten qualities and lives a pure life.』
『Good man, a Bodhisattva-Mahāsattva (菩薩摩訶薩) possesses these ten qualities and does not feel weary in their mind. What are the ten? They are: staying in samsara (生死) for the sake of benefiting sentient beings and creating good causes without feeling weary; enduring the suffering of samsara (生死) for the sake of benefiting sentient beings without feeling weary; exhorting sentient beings to cultivate good deeds without feeling weary; engaging in various activities with sentient beings without feeling weary; speaking the Śrāvakayāna (聲聞道) path for those of the Small Vehicle without feeling weary; not hating or disliking those of the Śrāvaka (聲聞乘) Vehicle; cultivating auxiliary practices without feeling weary; and not becoming weary in fulfilling the Bodhi (菩提) path.』
；愿求涅槃，不取涅槃；行菩提行，心不暫息。善男子！如是，菩薩是具十法，心不疲倦。
「善男子！菩薩摩訶薩具足十法，奉行佛教。何等為十？所謂遠離一切放逸，住無放逸；善自守護，不作身之惡業；善自守護，不作口之惡業；善自守護，不作心之惡業；恒畏惡道，遠離一切諸不善法；諦說道理，離諸非道；恒說正法，毀諸非法；遠離鄙業，隨順德業；不污如來正法戒律；遠離一切煩惱毒臭，廣護佛法；于不善法常守自心。善男子！如是，菩薩具足十法，奉行佛教。
「善男子！菩薩摩訶薩具足十法，姿顏光悅，面無顰蹙。何等為十？所謂諸根澄凈、諸根清凈、諸根光徹、諸根無染、諸根皎潔、遠離忿恨、遠離諸使、無復結縛、離蓋怨憾、離諸瞋恚。善男子！如是，菩薩具足十法，姿顏光悅，面無顰蹙。」
降伏一切障礙菩薩言：「世尊！如我解佛所說之義，諸根凈故，菩薩摩訶薩顏色和悅；離煩惱故，面無顰蹙。」
佛言：「如是，如是。善男子！如汝所說，諸根凈故，菩薩摩訶薩顏色和悅；離煩惱故，面無顰蹙。
「善男子！菩薩摩訶薩具足十法，多聞具足。何等為十？所謂生死熾然，淫慾猛火菩薩摩訶薩如實知之、瞋恚猛火如實知之、愚癡亂心如實知之、諸行無常如實
【現代漢語翻譯】 現代漢語譯本：愿求涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），但不立即進入涅槃；實踐菩薩道（Bodhisattva path，指追求覺悟、利益眾生的道路），內心永不停止。善男子！像這樣，菩薩具備這十種品質，內心就不會感到疲倦。
善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，指偉大的菩薩）具備十種品質，奉行佛教的教誨。是哪十種呢？就是遠離一切放逸，安住于不放逸；善於守護自己，不做身體的惡業；善於守護自己，不做口頭的惡業；善於守護自己，不做內心的惡業；經常畏懼惡道，遠離一切不善的法；真實地講述道理，遠離一切不正之道；經常宣說正法，破斥一切非法；遠離卑賤的行業，隨順高尚的德行；不玷污如來的正法戒律；遠離一切煩惱的毒害和臭氣，廣泛地守護佛法；對於不善的法，經常守護自己的內心。善男子！像這樣，菩薩具備這十種品質，奉行佛教的教誨。
善男子！菩薩摩訶薩具備十種品質，容貌光彩喜悅，臉上沒有愁眉苦臉的表情。是哪十種呢？就是諸根（指眼、耳、鼻、舌、身、意六根）澄凈、諸根清凈、諸根光徹、諸根無染、諸根皎潔、遠離忿恨、遠離各種煩惱、沒有結縛、脫離蓋障和怨恨、脫離各種嗔恚。善男子！像這樣，菩薩具備這十種品質，容貌光彩喜悅，臉上沒有愁眉苦臉的表情。
降伏一切障礙菩薩說：『世尊（Bhagavan，佛的尊稱）！依我理解佛所說的意義，因為諸根清凈的緣故，菩薩摩訶薩的容顏和悅；因為遠離煩惱的緣故，臉上沒有愁眉苦臉的表情。』
佛說：『是的，是的。善男子！正如你所說，因為諸根清凈的緣故，菩薩摩訶薩的容顏和悅；因為遠離煩惱的緣故，臉上沒有愁眉苦臉的表情。』
善男子！菩薩摩訶薩具備十種品質，能夠充分地聽聞佛法。是哪十種呢？就是生死像猛烈的火焰一樣燃燒，菩薩摩訶薩如實地知道它；嗔恚像猛烈的火焰一樣燃燒，如實地知道它；愚癡擾亂人心，如實地知道它；諸行（指一切有為法）都是無常的，如實
【English Translation】 English version: Wishing for Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), yet not entering Nirvana immediately; practicing the Bodhisattva path (Bodhisattva path, referring to the path of pursuing enlightenment and benefiting sentient beings), with the mind never ceasing. Good man! Thus, a Bodhisattva possesses these ten qualities, and the mind will not become weary.
Good man! A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, referring to a great Bodhisattva) possesses ten qualities, upholding the teachings of Buddhism. What are the ten? They are: being far from all negligence, abiding in non-negligence; being good at guarding oneself, not committing evil deeds of the body; being good at guarding oneself, not committing evil deeds of speech; being good at guarding oneself, not committing evil deeds of the mind; constantly fearing evil paths, being far from all unwholesome dharmas; truthfully speaking the truth, being far from all wrong paths; constantly speaking the right Dharma, destroying all non-Dharma; being far from base occupations, following virtuous deeds; not defiling the Tathagata's (Tathagata, an epithet of the Buddha) Right Dharma precepts; being far from all the poisonous stench of afflictions, extensively protecting the Buddha Dharma; constantly guarding one's own mind against unwholesome dharmas. Good man! Thus, a Bodhisattva possesses these ten qualities, upholding the teachings of Buddhism.
Good man! A Bodhisattva-Mahasattva possesses ten qualities, with a radiant and joyful countenance, and no frowning expression on the face. What are the ten? They are: the senses (referring to the six senses: eye, ear, nose, tongue, body, and mind) being clear, the senses being pure, the senses being radiant, the senses being undefiled, the senses being bright, being far from anger and hatred, being far from all defilements, having no bonds, being free from coverings and resentment, being free from all hatred. Good man! Thus, a Bodhisattva possesses these ten qualities, with a radiant and joyful countenance, and no frowning expression on the face.
The Bodhisattva Subduing All Obstacles said: 'Bhagavan (Bhagavan, an honorific title for the Buddha)! According to my understanding of the meaning of what the Buddha said, because the senses are pure, the Bodhisattva-Mahasattva's countenance is harmonious and joyful; because of being far from afflictions, there is no frowning expression on the face.'
The Buddha said: 'It is so, it is so. Good man! Just as you said, because the senses are pure, the Bodhisattva-Mahasattva's countenance is harmonious and joyful; because of being far from afflictions, there is no frowning expression on the face.'
Good man! A Bodhisattva-Mahasattva possesses ten qualities, being fully endowed with learning. What are the ten? They are: birth and death burning like fierce flames, the Bodhisattva-Mahasattva truly knows it; anger and hatred burning like fierce flames, truly knows it; ignorance disturbing the mind, truly knows it; all phenomena (referring to all conditioned dharmas) are impermanent, truly
知之、三界皆苦如實知之、世間空虛如實知之、諸法無我如實知之、世間虛誑、著于妄想、受生分別如實知之、一切諸法藉因緣生如實知之、涅槃寂靜如實知之。是三無性、聞思修慧如實知已，不但音聲分別說其名字而已。雖如是知，發增廣心，興大慈悲，誓願堅固，為諸眾生拔苦根、栽正勤勇猛。善男子！如是，菩薩具足十法，多聞具足。
「善男子！菩薩摩訶薩具足十法，受持正法。何等為十？所謂于末世時、后五百歲正法滅時，如來經教諍訟競起，無量眾生行於邪道，智燈欲滅、無示導者，微妙甚深修多羅經——廣大之義、有大威德、是一切法摩德勒伽(此云法母)——而能受持、讀誦、宣說、恭敬供養；亦能為他顯示其義、廣為解釋、令得易解；於行法者生大歡喜，善護念之；心無希望、樂聽正法；于說法人生世尊想、于正法中生甘露想、生妙藥想；不惜身命求于正法，得正法已努力修行。善男子！如是，菩薩具足十法，受持正法。
「善男子！菩薩摩訶薩具足十法，生法王子。何等為十？所謂以相嚴身具隨眾好、微妙修飾諸根滿足、隨於如來所行之道、住在如來境界之處、覺了諸佛不退還法、善能救濟眾生苦難、善能習學眾聖軌則、善能遊觀四無量心、眾梵住處如來所居、一切智城能隨鎮之。
【現代漢語翻譯】 現代漢語譯本： 知曉一切，如實知曉三界皆苦（欲界、色界、無色界皆是痛苦的）；如實知曉世間空虛無常；如實知曉諸法（一切事物）無我；如實知曉世間虛假欺誑，人們執著于虛妄的念想，承受生死輪迴；如實知曉一切諸法（一切事物）皆由因緣和合而生；如實知曉涅槃（寂滅）是寂靜的。對於這三種無自性的道理，通過聽聞、思考、修習所獲得的智慧如實知曉之後，不僅僅是用聲音分別說出它們的名字而已。雖然如此知曉，還要發起廣大的心，興起大慈大悲，誓願堅定，爲了所有眾生拔除痛苦的根源，栽種精進勇猛的正因。善男子！像這樣，菩薩具足這十種法，就是多聞具足。
「善男子！菩薩摩訶薩具足十種法，才能受持正法。是哪十種呢？就是在末法時代，后五百歲正法將要滅亡的時候，如來的經教產生諍訟，爭論競相興起，無數眾生行走在邪道上，智慧之燈將要熄滅，沒有指示引導的人，對於微妙甚深的修多羅經（佛經）——具有廣大的意義，有很大的威德，是一切法的摩德勒伽（此云法母，意為一切佛法的根本）——能夠受持、讀誦、宣說、恭敬供養；也能夠為他人顯示其中的意義，廣泛地解釋，使他人容易理解；對於修行佛法的人產生極大的歡喜，善於守護憶念他們；心中沒有所求，樂於聽聞正法；對於說法的人產生如世尊一般的敬重，對於正法產生如甘露一般的珍視，產生如妙藥一般的渴望；不惜惜身命去尋求正法，得到正法之後努力修行。善男子！像這樣，菩薩具足這十種法，才能受持正法。
「善男子！菩薩摩訶薩具足十種法，才能成為法王子（佛的繼承人）。是哪十種呢？就是用殊勝的相好莊嚴自身，具足隨順眾生的美好品格，微妙地修飾，使諸根（眼、耳、鼻、舌、身、意）圓滿具足，隨順如來所行之道，安住在如來境界之處，覺悟諸佛不退轉的法門，善於救濟眾生的苦難，善於學習諸聖的軌則，善於遊觀四無量心（慈、悲、喜、舍），眾梵天所居住的地方，如來所居住的地方，一切智慧之城能夠隨之鎮定。
【English Translation】 English version: Knowing this, truly know that the Three Realms (the desire realm, the form realm, and the formless realm) are all suffering; truly know that the world is empty and impermanent; truly know that all dharmas (all things) are without self; truly know that the world is false and deceptive, and people are attached to false thoughts, enduring the cycle of birth and death; truly know that all dharmas (all things) arise from the combination of causes and conditions; truly know that Nirvana (extinction) is peaceful. Having truly known these three non-self-natured principles through the wisdom gained from hearing, thinking, and practicing, it is not merely uttering their names with sound. Although knowing this, one should also generate a vast mind, arouse great compassion, and make firm vows to eradicate the root of suffering for all beings and plant the right cause of diligent effort and courage. Good man! In this way, a Bodhisattva who possesses these ten dharmas is truly endowed with extensive learning.
『Good man! A Bodhisattva-Mahasattva who possesses ten dharmas can uphold the True Dharma. What are the ten? That is, in the Dharma-ending Age, in the last five hundred years when the True Dharma is about to perish, disputes and contentions arise regarding the Tathagata's teachings, countless beings walk on evil paths, the lamp of wisdom is about to be extinguished, and there are no guides to lead them. Regarding the subtle and profound Sutras (Buddhist scriptures) – which have vast meanings, great power and virtue, and are the Mother of all Dharmas (摩德勒伽 Modlejia, meaning the root of all Buddhist teachings) – one can uphold, recite, proclaim, respectfully venerate, and make offerings; one can also reveal their meaning to others, extensively explain them, and make them easy to understand; one generates great joy for those who practice the Dharma and skillfully protects and remembers them; one has no expectations in mind and is happy to listen to the True Dharma; one regards the speaker of the Dharma as the World Honored One, cherishes the True Dharma as nectar, and yearns for it as a wonderful medicine; one does not spare one's life in seeking the True Dharma, and after obtaining the True Dharma, one diligently practices it. Good man! In this way, a Bodhisattva who possesses these ten dharmas can uphold the True Dharma.』
『Good man! A Bodhisattva-Mahasattva who possesses ten dharmas can be born as a Dharma Prince (the successor of the Buddha). What are the ten? That is, one adorns oneself with excellent characteristics, possesses the good qualities that accord with sentient beings, subtly cultivates and makes the faculties (eyes, ears, nose, tongue, body, and mind) complete and perfect, follows the path practiced by the Tathagata, dwells in the realm of the Tathagata, awakens to the irreversible Dharma of all Buddhas, is skilled at rescuing sentient beings from suffering, is skilled at learning the rules of all sages, is skilled at contemplating the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), the dwelling place of the Brahma heavens, the dwelling place of the Tathagata, and is able to stabilize the city of all wisdom accordingly.』
善男子！如是，菩薩具足十法，生法王子。
「善男子！菩薩摩訶薩具足十法，釋梵四王之所奉迎。何等為十？所謂不退菩提之心、一切眾魔不能惱亂、于佛正法不動不搖、深入諸法微妙秘藏、隨順一切法平等智、于佛法中不隨他語、于佛法中得無礙智、不同一切聲聞緣覺、于諸世間而登上首、安隱住于不生法忍。善男子！如是，菩薩具足十法，釋梵四王之所奉迎。
「善男子！菩薩摩訶薩具足十法，知諸機性。何等為十？所謂有諸眾生性多淫慾如實知之、若瞋恚性、若愚癡性、若剛強性、若中庸性、若善軟性、若磣毒性、若弊急性、若遲緩性如實知之、如知一人遍眾生界亦如是知。善男子！如是，菩薩具是十法，知諸機性。
「善男子！菩薩摩訶薩具足十法，善知成熟眾生。何等為十？所謂若以佛色身應得度者即為示現如來色身、若以菩薩色身應得度者即為示現菩薩色身、若以辟支佛身應得度者即為示現辟支佛身、若以聲聞身應得度者則為示現聲聞身、應以帝釋身應得度者即現帝釋之身、若以魔身應得度者則現魔身、若以梵身應得度者則現梵身、若以婆羅門身應得度者即現婆羅門身、若以剎利王身應得度者即為現身、若以長者居士身應得度者即為現之。善男子！隨因隨緣、種種方法，但令眾生得
{ "translations": [ "現代漢語譯本：", "『善男子！』像這樣，菩薩具備十種法，就能出生為法王子（Dharma Prince，指有資格繼承佛法的人）。", "", "『善男子！』菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）具備十種法，就會受到釋（Śakra，帝釋天）、梵（Brahmā，大梵天）和四天王（Four Heavenly Kings）的奉迎。是哪十種呢？就是不退轉的菩提之心（mind of Bodhi，覺悟之心）、一切眾魔不能擾亂、對於佛的正法不動不搖、深入諸法微妙的秘密寶藏、隨順一切法平等的智慧、對於佛法不隨從其他人的言語、在佛法中得到無礙的智慧、不同於一切聲聞（Śrāvaka，聽聞佛法而證悟者）和緣覺（Pratyekabuddha，獨自悟道者）、在世間登上首位、安穩地安住于不生法忍（acceptance of the non-arising of phenomena）。『善男子！』像這樣，菩薩具備這十種法，就會受到釋、梵和四天王的奉迎。", "", "『善男子！』菩薩摩訶薩具備十種法，就能瞭解眾生的根器和習性。是哪十種呢？就是如果有些眾生習性多淫慾，如實地瞭解他們；如果是瞋恚的習性，如果是愚癡的習性，如果是剛強的習性，如果是中庸的習性，如果是善良柔和的習性，如果是惡毒的習性，如果是急躁的習性，如果是遲緩的習性，都如實地瞭解他們；就像瞭解一個人的習性一樣，對於整個眾生界也是這樣瞭解。『善男子！』像這樣，菩薩具備這十種法，就能瞭解眾生的根器和習性。", "", "『善男子！』菩薩摩訶薩具備十種法，就善於成熟眾生。是哪十種呢？就是如果應該以佛的色身（form body of Buddha）才能得度的，就為他們示現如來的色身；如果應該以菩薩的色身才能得度的，就為他們示現菩薩的色身；如果應該以辟支佛（Pratyekabuddha，獨覺佛）的身才能得度的，就為他們示現辟支佛的身；如果應該以聲聞的身才能得度的，就為他們示現聲聞的身；如果應該以帝釋（Śakra，天帝）的身才能得度的，就示現帝釋的身；如果應該以魔的身才能得度的，就示現魔的身；如果應該以梵（Brahmā，大梵天）的身才能得度的，就示現梵的身；如果應該以婆羅門（Brahmin）的身才能得度的，就示現婆羅門的身；如果應該以剎利王（Kshatriya king，國王）的身才能得度的，就為他們示現國王的身；如果應該以長者居士（elderly householder）的身才能得度的，就為他們示現長者居士的身。『善男子！』隨順因緣，用種種方法，只要能讓眾生得", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "『Good man! (Kulaputra)』 Thus, a Bodhisattva is endowed with ten qualities and is born as a Dharma Prince (one qualified to inherit the Dharma).", "", "『Good man! (Kulaputra)』 A Bodhisattva-Mahasattva (Great Bodhisattva) who is endowed with ten qualities is welcomed and revered by Śakra (the lord of gods), Brahmā (the creator god), and the Four Heavenly Kings. What are these ten? They are: an unretreating mind of Bodhi (enlightenment), the inability of all demons to disturb, unwavering faith in the Buddha's true Dharma, deep insight into the subtle and secret treasures of all phenomena, wisdom that accords with the equality of all phenomena, not following the words of others in the Buddha's Dharma, obtaining unobstructed wisdom in the Buddha's Dharma, being different from all Śrāvakas (hearers of the Dharma) and Pratyekabuddhas (solitary Buddhas), ascending to the foremost position in the world, and dwelling peacefully in the acceptance of the non-arising of phenomena (anutpattika-dharma-kshanti). 『Good man! (Kulaputra)』 Thus, a Bodhisattva who is endowed with these ten qualities is welcomed and revered by Śakra, Brahmā, and the Four Heavenly Kings.", "", "『Good man! (Kulaputra)』 A Bodhisattva-Mahasattva who is endowed with ten qualities knows the faculties and natures of beings. What are these ten? They are: if there are beings whose nature is predominantly lustful, truly knowing them as such; if their nature is anger, if their nature is ignorance, if their nature is stubborn, if their nature is moderate, if their nature is kind and gentle, if their nature is malicious, if their nature is impatient, if their nature is slow, truly knowing them as such; just as knowing the nature of one person, so too knowing the entire realm of beings. 『Good man! (Kulaputra)』 Thus, a Bodhisattva who is endowed with these ten qualities knows the faculties and natures of beings.", "", "『Good man! (Kulaputra)』 A Bodhisattva-Mahasattva who is endowed with ten qualities is skilled in maturing beings. What are these ten? They are: if beings should be liberated by seeing the form body of Buddha, then manifesting the form body of the Tathagata (Buddha); if they should be liberated by seeing the form body of a Bodhisattva, then manifesting the form body of a Bodhisattva; if they should be liberated by seeing the form body of a Pratyekabuddha (Solitary Buddha), then manifesting the form body of a Pratyekabuddha; if they should be liberated by seeing the form body of a Śrāvaka (Hearer), then manifesting the form body of a Śrāvaka; if they should be liberated by seeing the body of Śakra (the lord of gods), then manifesting the body of Śakra; if they should be liberated by seeing the body of a demon, then manifesting the body of a demon; if they should be liberated by seeing the body of Brahmā (the creator god), then manifesting the body of Brahmā; if they should be liberated by seeing the body of a Brahmin, then manifesting the body of a Brahmin; if they should be liberated by seeing the body of a Kshatriya king (warrior king), then manifesting the body of a king; if they should be liberated by seeing the body of an elder or householder, then manifesting it for them. 『Good man! (Kulaputra)』 According to causes and conditions, using various methods, so long as beings can attain" ] }
成熟者，隨其因緣則為現之。善男子！如是，菩薩具足十法，成熟眾生。
「善男子！菩薩摩訶薩具足十法，堪任正法。何等為十？所謂質直柔軟、無諂曲心、善調伏心、無垢污心、內心清凈、性無粗疏、無瞋恚心、遠離粗獷、心多忍辱、具足堪任法王子位。善男子！如是，菩薩具是十法，堪任正法。
「善男子！菩薩摩訶薩具足十法，安樂共住。何等為十？所謂正見具足、凈見具足、戒品具足、威儀清凈、行於所宜境界、無煩惱住、動止細密、同學和睦、每事有分、行一乘道無餘師範。善男子！如是，菩薩具足十法，安樂共住。
「善男子！菩薩摩訶薩具足十法，善修攝法。何等為十？所謂以利益施攝受眾生、以安樂施攝受眾生、以無盡施攝受眾生、以利益說、以實義說、以正法說、以道理說、以利益事、以資生供給事、以財物利益事攝受眾生。
「善男子！利益施者，謂法施也；安樂施者，是財物施也；無盡施者，示正道理；利益說者，勸令修善；實義說者，謂不倒說；正法說者，隨順佛教所攝之法；道理說者，不違實際；利益事者，回于不善、令住善處；資生供給事者，若飲、若食；財物利益者，謂金、銀、琉璃、真珠、玻璃、琥珀、珊瑚、瑪瑙、象馬車乘、所須之物。
「善
【現代漢語翻譯】 現代漢語譯本： 成熟者，會根據各種因緣顯現出來。善男子！菩薩如果具備以下十種品質，就能成熟眾生。 『善男子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）具備以下十種品質，堪能承受正法。是哪十種呢？就是正直柔軟、沒有諂媚虛偽之心、善於調伏自己的心、沒有污垢的心、內心清凈、性格不粗魯疏忽、沒有嗔恨心、遠離粗暴狂野、內心多忍辱、具備堪任法王子之位的能力。善男子！菩薩具備這十種品質，就能堪能承受正法。』 『善男子！菩薩摩訶薩具備以下十種品質，能夠安樂地共同生活。是哪十種呢？就是正見具足、凈見具足、戒律具足、威儀清凈、行為合宜、沒有煩惱、舉止細緻周密、與同學和睦相處、每件事都有參與、奉行一乘道而沒有其他師範。善男子！菩薩具備這十種品質，能夠安樂地共同生活。』 『善男子！菩薩摩訶薩具備以下十種品質，能夠很好地修習和攝受佛法。是哪十種呢？就是用利益施捨來攝受眾生、用安樂施捨來攝受眾生、用無盡施捨來攝受眾生、用利益之說、用真實意義之說、用正法之說、用道理之說、用利益之事、用資生供給之事、用財物利益之事來攝受眾生。』 『善男子！利益施捨，指的是法施；安樂施捨，指的是財物施捨；無盡施捨，指的是開示正確的道理；利益之說，指的是勸人修善；真實意義之說，指的是不顛倒的說法；正法之說，指的是隨順佛教所包含的法；道理之說，指的是不違背實際；利益之事，指的是使人遠離不善，安住于善處；資生供給之事，指的是提供飲水和食物；財物利益，指的是金、銀、琉璃（一種寶石）、真珠（珍珠）、玻璃（玻璃）、琥珀（琥珀）、珊瑚（珊瑚）、瑪瑙（瑪瑙）、象馬車乘以及其他所需的物品。』 『善'
【English Translation】 English version: The mature ones manifest according to their respective conditions. Good man! Thus, a Bodhisattva (菩薩, a being who is on the path to Buddhahood) who possesses these ten qualities can mature sentient beings. 『Good man! A Bodhisattva-Mahāsattva (菩薩摩訶薩, a great Bodhisattva) who possesses these ten qualities is capable of upholding the True Dharma. What are the ten? They are: being upright and gentle, having no deceitful or flattering mind, having a well-tamed mind, having a mind free from defilement, having inner purity, being not coarse or negligent in nature, having no anger, being far from roughness and wildness, having much patience, and possessing the ability to be worthy of the position of a Dharma Prince. Good man! Thus, a Bodhisattva who possesses these ten qualities is capable of upholding the True Dharma.』 『Good man! A Bodhisattva-Mahāsattva who possesses these ten qualities can live together in peace and happiness. What are the ten? They are: having complete right view, having complete pure view, having complete precepts, having pure deportment, acting in appropriate realms, dwelling without afflictions, having meticulous movements and stillness, being harmonious with fellow students, participating in every matter, and practicing the One Vehicle path without other teachers. Good man! Thus, a Bodhisattva who possesses these ten qualities can live together in peace and happiness.』 『Good man! A Bodhisattva-Mahāsattva who possesses these ten qualities can skillfully cultivate and gather the Dharma. What are the ten? They are: gathering sentient beings through the giving of benefit, gathering sentient beings through the giving of peace and happiness, gathering sentient beings through the giving of the inexhaustible, through speaking of benefit, through speaking of true meaning, through speaking of the True Dharma, through speaking of reason, through beneficial deeds, through providing the necessities of life, and through gathering sentient beings with the benefit of wealth and possessions.』 『Good man! The giving of benefit refers to the Dharma giving; the giving of peace and happiness refers to the giving of wealth and possessions; the giving of the inexhaustible refers to showing the correct principles; speaking of benefit refers to encouraging the cultivation of goodness; speaking of true meaning refers to speaking without distortion; speaking of the True Dharma refers to the Dharma contained within the teachings of Buddhism; speaking of reason refers to not contradicting reality; beneficial deeds refer to turning away from unwholesome actions and dwelling in wholesome places; providing the necessities of life refers to providing drink and food; the benefit of wealth and possessions refers to gold, silver, lapis lazuli (琉璃, a type of gemstone), pearls (真珠), glass (玻璃), amber (琥珀), coral (珊瑚), agate (瑪瑙), elephants, horses, carriages, and other necessary items.』 『Good』
男子！菩薩具足十法，善修攝法。
「善男子！菩薩摩訶薩具足十法，端正具足。何等為十？所謂威儀庠序、於四威儀悉非虛偽、見之可愛、猶若秋月、見之生樂、視不知足、悅人內心、于諸眾生無憎惡者、眾生見者無不歡喜、眾生見者發清凈心。善男子！如是，菩薩具足十法，端正具足。
「善男子！菩薩摩訶薩具足十法，能為眾生之所依止。何等為十？所謂擁護眾生於煩惱畏、將領眾生出于生死稠林曠野、濟度眾生於生死海、孤獨眾生為作親眷、于諸煩惱疾病眾生為作醫王、無救護者為作救護、無料理者為料理之、無歸依者為作歸依、于無洲無渚能為洲渚、無趣曏者為示趣向。善男子！如是，菩薩具足十法，能為眾生之所依止。
「善男子！菩薩摩訶薩具足十法，喻大藥樹。何等為十？所謂如大藥樹——名曰善見——疾病眾生隨意得用，根、莖、枝葉、皮肉、華果，若見、若嗅、若嘗、若觸，無不痊癒。善男子！菩薩若爾，從初發心見諸眾生為諸煩惱種種疾病，佈施治療、戒、忍、精進、禪定、般若，若得見聞菩薩功德、若得親近、若得其味，病無不差。善男子！如是，菩薩具是十法，喻大藥樹。
「善男子！菩薩摩訶薩具足十法，福業相應。何等為十？所謂於三寶處隨力治理；于諸眾
【現代漢語翻譯】 現代漢語譯本 男子！菩薩如果具備十種法，就能很好地修習攝受眾生的方法。
『善男子！菩薩摩訶薩如果具備十種法，就能相貌端正具足。是哪十種呢？就是威儀有次序，在行住坐臥四種威儀中沒有虛假，讓人見了就喜愛，就像秋天的月亮一樣，見了就心生快樂，怎麼看都看不夠，喜悅人的內心，對於一切眾生沒有憎恨厭惡，眾生見了沒有不歡喜的，眾生見了都能發起清凈心。善男子！像這樣，菩薩具備這十種法，就能相貌端正具足。』
『善男子！菩薩摩訶薩如果具備十種法，就能成為眾生所依靠的處所。是哪十種呢？就是保護眾生免於煩惱的恐懼，帶領眾生脫離生死稠密的森林和曠野，救度眾生脫離生死之海，對於孤獨的眾生作為親人眷屬，對於有各種煩惱疾病的眾生作為醫王，對於沒有救護的人作為救護者，對於沒有照料的人為他們照料，對於沒有歸依的人作為他們的歸依處，在沒有洲渚的地方作為洲渚，對於沒有趣向的人為他們指示趣向。善男子！像這樣，菩薩具備這十種法，就能成為眾生所依靠的處所。』
『善男子！菩薩摩訶薩如果具備十種法，就像一棵大藥樹。是哪十種呢？就是像大藥樹——名字叫做善見——有疾病的眾生可以隨意取用，它的根、莖、枝葉、皮肉、花果，無論是見到、聞到、嚐到、觸到，沒有不痊癒的。善男子！菩薩也是這樣，從最初發心開始，見到各種眾生有各種煩惱疾病，就用佈施來治療，用戒、忍、精進、禪定、般若來治療，如果能夠見到、聽到菩薩的功德，如果能夠親近菩薩，如果能夠得到菩薩的法味，疾病沒有不痊癒的。善男子！像這樣，菩薩具備這十種法，就像一棵大藥樹。』
『善男子！菩薩摩訶薩如果具備十種法，就能與福德事業相應。是哪十種呢？就是在三寶（佛、法、僧）之處隨自己的能力進行治理；對於各種眾
【English Translation】 English version Man! A Bodhisattva who possesses ten qualities is skilled in cultivating the methods of gathering beings.
'Good man! A Bodhisattva-Mahasattva who possesses ten qualities is perfectly endowed with a dignified appearance. What are these ten? They are: having orderly and proper conduct; being genuine in all four types of deportment (walking, standing, sitting, and lying down); being lovely to behold, like the autumn moon; inspiring joy upon seeing them, never tiring of looking; delighting people's hearts; having no hatred or aversion towards any beings; causing all beings who see them to rejoice; and inspiring pure minds in those who see them. Good man! Thus, a Bodhisattva who possesses these ten qualities is perfectly endowed with a dignified appearance.'
'Good man! A Bodhisattva-Mahasattva who possesses ten qualities can be a refuge for beings. What are these ten? They are: protecting beings from the fear of afflictions; leading beings out of the dense forests and wilderness of birth and death; delivering beings from the ocean of birth and death; being relatives for lonely beings; being a king of medicine for beings with various afflictions and diseases; being a protector for those without protection; caring for those without care; being a refuge for those without refuge; being an island for those without an island; and showing the way for those without direction. Good man! Thus, a Bodhisattva who possesses these ten qualities can be a refuge for beings.'
'Good man! A Bodhisattva-Mahasattva who possesses ten qualities is like a great medicinal tree. What are these ten? They are like the great medicinal tree—named 'Good Sight' (善見)—whose roots, stems, branches, leaves, bark, flesh, flowers, and fruits can be used at will by sick beings, and whether seen, smelled, tasted, or touched, all are cured. Good man! A Bodhisattva is like this: from the initial aspiration, seeing all beings with various afflictions and diseases, they use generosity to treat them, and use morality (戒), patience (忍), diligence (精進), meditation (禪定), and wisdom (般若). If one can see or hear the merits of the Bodhisattva, if one can be close to the Bodhisattva, if one can taste the flavor of the Bodhisattva's teachings, no disease will go uncured. Good man! Thus, a Bodhisattva who possesses these ten qualities is like a great medicinal tree.'
'Good man! A Bodhisattva-Mahasattva who possesses ten qualities is in accordance with meritorious actions. What are these ten? They are: managing affairs to the best of their ability in the places of the Three Jewels (三寶, Buddha, Dharma, Sangha); towards all
生有疾病者佈施湯藥；于饑饉者佈施飲食；若有眾生寒熱所逼，施其溫涼；于和上阿阇梨深心供養、恭敬承事；于諸同學禮拜奉迎送去，合掌問訊，作和睦事；處處建立伽藍園林，應時佈施米穀、財物及諸倉庫；于諸奴婢、僕使、下隸施其飲食、衣裳、湯藥而擁護之；時時往詣持戒多聞沙門親近禮拜。善男子！如是，菩薩具是十法，福業相應。
「善男子！菩薩摩訶薩具足十法，善能變化。何等為十？所謂於一佛剎不動不搖，則能遍於諸佛剎土咨稟如來；於一佛剎不動不搖，往詣無量諸佛剎土就彼聽法；於一佛剎不動不搖，往詣諸佛無量剎土供養承事彼佛世尊；於一佛剎不動不搖，往詣諸佛無量剎土行菩提行，令得滿足；於一佛剎不動不搖，往詣諸佛無量剎土，彼土菩薩成等覺時詣彼供養、恭敬、禮拜；於一佛剎不動不搖，往詣無量諸佛剎土現自成佛；於一佛剎不動不搖，往詣無量諸佛剎土轉正法輪；於一佛剎不動不搖，往詣無量諸佛剎土現般涅槃；於一佛剎不動不搖，往詣無量諸佛剎土，彼有眾生應得度者悉為變化，作諸神通令得度脫，雖作變化而無思惟、亦無分別。」
降伏一切障礙菩薩言：「世尊！云何菩薩作諸變化？云何不思惟？云何無分別耶？」
佛言：「善男子！我今為汝說于譬喻。
【現代漢語翻譯】 現代漢語譯本： 對於生病的人，佈施湯藥；對於遭受饑荒的人，佈施飲食；如果有的眾生被寒冷或炎熱所逼迫，就施予溫暖或涼爽；對於和尚（heshang，指僧侶）和阿阇梨（achali，指導師）深懷敬意地供養、恭敬地侍奉；對於其他的同學，以禮貌迎接和送別，合掌問候，做促進和睦的事情；到處建立伽藍（qielan，指寺院）和園林，按時佈施米穀、財物以及各種倉庫中的物品；對於奴婢、僕人、下屬，施予飲食、衣裳、湯藥，並且保護他們；時常前往持戒且博學的沙門（shamen，指僧人）處，親近並禮拜。 善男子！像這樣，菩薩具備這十種行為，福德與事業相應。 『善男子！菩薩摩訶薩（pusa mohesa，指大菩薩）具足十種能力，能夠善於變化。是哪十種呢？ 所謂在一個佛剎（fucha，指佛土）不動不搖，就能遍及各個佛剎，向如來請教；在一個佛剎不動不搖，前往無量諸佛剎土聽聞佛法；在一個佛剎不動不搖，前往無量諸佛剎土供養侍奉那些佛世尊；在一個佛剎不動不搖，前往無量諸佛剎土修行菩提行，使之圓滿；在一個佛剎不動不搖，前往無量諸佛剎土，當那些剎土的菩薩成就正等覺時，前去供養、恭敬、禮拜；在一個佛剎不動不搖，前往無量諸佛剎土顯現自己成佛；在一個佛剎不動不搖，前往無量諸佛剎土轉動正法輪；在一個佛剎不動不搖，前往無量諸佛剎土示現般涅槃（ban niepan，指圓寂）；在一個佛剎不動不搖，前往無量諸佛剎土，對於那些應該被度化的眾生，都為他們變化，施展各種神通，使他們得到解脫，雖然作出種種變化，卻沒有思惟，也沒有分別。』 降伏一切障礙菩薩問道：『世尊！菩薩如何作出種種變化？如何做到沒有思惟？如何做到沒有分別呢？』 佛說：『善男子！我現在為你講述一個譬喻。』
【English Translation】 English version: To those who are sick, give medicine and broth; to those who are suffering from famine, give food and drink; if there are sentient beings oppressed by cold or heat, give them warmth or coolness; deeply offer and respectfully serve the Sangha (heshang, monks) and Acharyas (achali, teachers); greet and farewell fellow students with courtesy, greet them with palms together, and do things that promote harmony; establish monasteries (qielan, temples) and gardens everywhere, and give rice, grains, wealth, and all kinds of storehouse items in due season; give food, clothing, medicine to slaves, servants, and subordinates, and protect them; frequently visit the monks (shamen, ascetics) who uphold the precepts and are learned, approach them, and pay respects. Good man! In this way, a Bodhisattva possesses these ten practices, and their blessings correspond to their actions. 『Good man! A Bodhisattva-Mahasattva (pusa mohesa, great Bodhisattva) possesses ten abilities and is skilled in transformation. What are the ten? That is, without moving or shaking in one Buddha-field (fucha, Buddha-land), they can pervade all Buddha-fields to consult the Tathagata; without moving or shaking in one Buddha-field, they can go to countless Buddha-fields to listen to the Dharma; without moving or shaking in one Buddha-field, they can go to countless Buddha-fields to offer and serve those Buddha-Bhagavats; without moving or shaking in one Buddha-field, they can go to countless Buddha-fields to practice the Bodhisattva path and fulfill it; without moving or shaking in one Buddha-field, they can go to countless Buddha-fields, and when the Bodhisattvas in those lands attain perfect enlightenment, they go to offer, respect, and pay homage; without moving or shaking in one Buddha-field, they can go to countless Buddha-fields to manifest their own Buddhahood; without moving or shaking in one Buddha-field, they can go to countless Buddha-fields to turn the wheel of the Dharma; without moving or shaking in one Buddha-field, they can go to countless Buddha-fields to manifest Parinirvana (ban niepan, complete nirvana); without moving or shaking in one Buddha-field, they can go to countless Buddha-fields, and for those sentient beings who should be liberated, they transform for them, perform all kinds of supernormal powers to liberate them, although they make all kinds of transformations, they have no thought, nor do they have any discrimination.』 The Bodhisattva Subduing All Obstacles said: 『World-Honored One! How does a Bodhisattva make all kinds of transformations? How is it that they have no thought? How is it that they have no discrimination?』 The Buddha said: 『Good man! I will now tell you a parable.』
如此日、月照了四洲，為是眾生而作利益，而是日、月無有思惟亦無分別。以光明故利益眾生，但以過去業行、因緣、果報故，有如是日、月利益事生。善男子！菩薩亦爾，雖作變化利益眾生，皆無思惟、悉無分別，不作功用運是業行。所以者何？是等變化皆由菩薩善業因緣之所成故。菩薩于因地中行菩薩時發弘誓願，以本願力而不思惟亦不分別，生諸變化不加功用。
「善男子！菩薩摩訶薩具足十法，速得成阿耨多羅三藐三菩提。何等為十？所謂萬行，具如前說。夫萬行者，佈施具足、戒品具足。言戒品者，不隙、不雜、不瑕、不玼，過於聲聞、緣覺戒品，清凈明白。戒品具足、忍辱具足、精進具足、禪定具足、善慧具足、善巧方便具足、善愿具足、諸力具足、微妙甚深正智具足、所修妙智具足。不共一切聲聞、緣覺，過其境界，從於菩薩初地以上乃至九地，過境界故。善男子！菩薩具足十法，速得成於阿耨多羅三藐三菩提。」
大乘寶云經卷第六 大正藏第 16 冊 No. 0659 大乘寶云經
大乘寶云經卷第七
梁扶南三藏曼陀羅仙共僧伽婆羅等譯
寶積品第七
爾時，佛告寶積菩薩言：「善男子！有四種法，退失菩薩智慧。何謂為四？于佛正法無尊重心，亦
【現代漢語翻譯】 現代漢語譯本： 正如太陽和月亮照耀著四大部洲，爲了眾生的利益而執行，但太陽和月亮本身並沒有任何思慮或分別。它們以光明利益眾生，這僅僅是由於過去的行為、因緣和果報，才產生了太陽和月亮利益眾生的事情。善男子！菩薩也是如此，雖然他們示現種種變化來利益眾生，但內心沒有任何思慮或分別，也不需要刻意努力去運作這些行為。這是為什麼呢？因為這些變化都是由菩薩過去所積累的善業因緣所成就的。菩薩在因地修行菩薩道時，發下了廣大的誓願，憑藉這本願的力量，他們不需要思慮或分別，就能自然而然地產生各種變化，而不需要額外付出努力。
『善男子！菩薩摩訶薩如果具足十種法，就能迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。是哪十種法呢？就是所謂的萬行，具體內容如前所述。所謂的萬行，包括佈施具足、戒品具足。說到戒品，就是要做到不缺漏、不混雜、沒有瑕疵、沒有污點，並且要超越聲聞（Śrāvaka，小乘弟子）、緣覺（Pratyekabuddha，獨覺）的戒品，保持清凈明白。戒品具足、忍辱具足、精進具足、禪定具足、善慧具足、善巧方便具足、善愿具足、諸力具足、微妙甚深正智具足、所修妙智具足。這些功德不與一切聲聞、緣覺共有，超越了他們的境界，從菩薩初地以上，乃至九地，都超越了他們的境界。善男子！菩薩具足這十種法，就能迅速成就阿耨多羅三藐三菩提。』
《大乘寶云經》卷第六 大正藏第 16 冊 No. 0659 《大乘寶云經》
《大乘寶云經》卷第七 梁扶南三藏曼陀羅仙（Mandarasena）共僧伽婆羅（Sanghavarman）等譯
寶積品第七
這時，佛告訴寶積菩薩（Ratnakuta Bodhisattva）說：『善男子！有四種法，會使菩薩退失智慧。是哪四種呢？就是對於佛的正法沒有尊重心，並且』
【English Translation】 English version: Just as the sun and moon illuminate the four continents, acting for the benefit of sentient beings, yet the sun and moon themselves have no thought or discrimination. They benefit sentient beings through their light, but this is solely due to past actions, causes, conditions, and karmic results, that such events of the sun and moon benefiting sentient beings arise. Good man! Bodhisattvas are also like this; although they manifest various transformations to benefit sentient beings, they have no thought or discrimination, and do not exert effort to operate these actions. Why is this so? Because these transformations are all accomplished by the good karmic causes and conditions accumulated by the Bodhisattvas. When Bodhisattvas were practicing the Bodhisattva path in the causal stage, they made vast vows, and by the power of these original vows, they can naturally generate various transformations without thought or discrimination, and without expending extra effort.
『Good man! If a Bodhisattva-Mahasattva (great being Bodhisattva) possesses ten qualities, they will quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). What are these ten qualities? They are the so-called myriad practices, as described previously. The myriad practices include the perfection of giving, and the perfection of moral discipline. Speaking of moral discipline, it means being without gaps, without mixture, without flaws, and without blemishes, and surpassing the moral discipline of Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas), maintaining purity and clarity. Perfection of moral discipline, perfection of patience, perfection of diligence, perfection of meditation, perfection of wisdom, perfection of skillful means, perfection of good vows, perfection of various powers, perfection of subtle and profound right knowledge, and perfection of the wonderful knowledge cultivated. These merits are not shared with all Śrāvakas and Pratyekabuddhas, surpassing their realm, from the first Bodhisattva ground and above, up to the ninth ground, surpassing their realm. Good man! If a Bodhisattva possesses these ten qualities, they will quickly attain Anuttara-samyak-sambodhi.』
Mahayana Cloud of Jewels Sutra, Volume Six T16 No. 0659 Mahayana Cloud of Jewels Sutra
Mahayana Cloud of Jewels Sutra, Volume Seven Translated by Tripiṭaka Mandarasena of Liang Funan, together with Sanghavarman and others
Chapter Seven: Jewel Accumulation
At that time, the Buddha said to Ratnakuta Bodhisattva (Bodhisattva Jewel Heap): 『Good man! There are four things that cause a Bodhisattva to lose wisdom. What are these four? They are having no respect for the Buddha's true Dharma, and』
不恭敬是說法者；慳嫉正法，設有人來求正法者而不為說；於樂法者為作留難，遮護覆藏，自生憍慢；復加誹謗說正法者。寶積！如是四法退失智慧。
「善男子！有四種法，增長菩薩摩訶薩廣大智慧。何等為四？所謂敬重正法及說法者；隨所聽得微妙正法，廣為他人分別解說，不求名聞、無希望心而為說法；勤求正法如救頭然；隨所聞聽堅固受持、如法修行，不但說是名字而已。善男子！如是四法，增長菩薩廣大智慧。
「善男子！具有四法，而皆忘失菩薩摩訶薩大菩提心。何等為四？所謂不隨順和上阿阇梨一切福田、他人不疑而為作疑、見行大乘者而誹謗之、自心欺誑復誑於他。善男子！如是四法，失菩提心。
「善男子！有四種法，菩薩摩訶薩生生世世大菩提心自然現前，中間不失乃至坐于菩提道場。何等為四？所謂若失身命終不妄語乃至戲笑；知而不說虛妄之言；于諸眾生起平等心，心無欺誑亦不誑他；于諸菩薩生世尊想，不樂小乘故。善男子！如是四法，生生世世大菩提心自然現前，中間不失乃至坐于菩提道場。
「善男子！具四種法，菩薩摩訶薩一切善根不得生長。何等為四？自生憍慢、勤求世間文章咒術、勤求利養貪著名聞、以欺誑心而誑於他。善男子！具是四法，菩薩摩訶
【現代漢語翻譯】 現代漢語譯本： 不恭敬說法的人；吝嗇且嫉妒正法，如果有人來求正法卻不為他們宣說；對於喜愛正法的人設定障礙，加以遮掩和隱藏，自己生起驕慢之心；並且誹謗宣說正法的人。寶積（Ratnakuta，菩薩名）！這四種行為會使人喪失智慧。
『善男子！有四種行為，能夠增長菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）廣大的智慧。是哪四種呢？就是恭敬正法以及說法的人；對於所聽聞的微妙正法，廣泛地為他人分別解說，不求名聞利養，沒有希求之心而為他人說法；勤奮地尋求正法，如同拯救自己的頭一樣急迫；對於所聽聞的正法，堅定地接受和奉持，如法修行，不僅僅是口頭上說說而已。善男子！這四種行為，能夠增長菩薩廣大的智慧。』
『善男子！有四種行為，會使人忘失菩薩摩訶薩的大菩提心（Mahabodhi-citta，偉大的覺悟之心）。是哪四種呢？就是不隨順和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）這些一切的福田，對於他人本來沒有疑惑的事情，卻製造疑惑，看見修行大乘佛法的人就誹謗他們，自己的內心欺騙自己，又欺騙他人。善男子！這四種行為，會喪失菩提心。』
『善男子！有四種行為，能使菩薩摩訶薩生生世世大菩提心自然顯現，中間不會喪失，乃至最終坐在菩提道場（Bodhimanda，證悟之地）。是哪四種呢？就是即使失去生命，也終究不說謊，哪怕是開玩笑的時候也不說謊；明明知道卻不說虛妄的言語；對於一切眾生生起平等之心，內心沒有欺騙，也不欺騙他人；對於諸位菩薩生起如同世尊（Bhagavan，佛的尊稱）一樣的想法，不喜好小乘佛法。善男子！這四種行為，能使菩薩摩訶薩生生世世大菩提心自然顯現，中間不會喪失，乃至最終坐在菩提道場。』
『善男子！有四種行為，菩薩摩訶薩的一切善根都不能生長。是哪四種呢？自己生起驕慢之心，勤奮地尋求世間的文章和咒術，勤奮地追求利益供養，貪圖名聲，用欺騙的心來欺騙他人。善男子！具有這四種行為，菩薩摩訶
【English Translation】 English version: Disrespecting the speaker of the Dharma; being stingy and jealous of the True Dharma, refusing to explain it to those who seek it; creating obstacles for those who delight in the Dharma, concealing and hiding it, and giving rise to arrogance; and slandering those who speak the True Dharma. Ratnakuta (name of a Bodhisattva)! These four actions lead to the loss of wisdom.
'Good man! There are four actions that increase the vast wisdom of a Bodhisattva-Mahasattva (Great Bodhisattva). What are these four? They are: respecting the True Dharma and those who speak it; widely explaining the subtle True Dharma that one has heard to others, without seeking fame or gain, and without any expectation when speaking the Dharma; diligently seeking the True Dharma as if saving one's own head; firmly accepting and upholding what one has heard, practicing according to the Dharma, and not just talking about it. Good man! These four actions increase the vast wisdom of a Bodhisattva.'
'Good man! There are four actions that cause one to forget the great Bodhicitta (Great Awakening Mind) of a Bodhisattva-Mahasattva. What are these four? They are: not following the Upadhyaya (Preceptor) and Acarya (Teacher), who are fields of merit; creating doubt in others where there was no doubt; slandering those who practice the Great Vehicle; deceiving oneself and deceiving others. Good man! These four actions cause the loss of Bodhicitta.'
'Good man! There are four actions that cause the great Bodhicitta of a Bodhisattva-Mahasattva to naturally manifest in every lifetime, without being lost in between, until one sits at the Bodhimanda (Enlightenment site). What are these four? They are: even if it costs one's life, never telling a lie, not even in jest; knowing the truth but not speaking false words; giving rise to a mind of equality towards all beings, without deception in one's heart, and not deceiving others; regarding all Bodhisattvas as if they were the Bhagavan (the Blessed One, an epithet of the Buddha), and not delighting in the Small Vehicle. Good man! These four actions cause the great Bodhicitta of a Bodhisattva-Mahasattva to naturally manifest in every lifetime, without being lost in between, until one sits at the Bodhimanda.'
'Good man! There are four actions that prevent all the good roots of a Bodhisattva-Mahasattva from growing. What are these four? Giving rise to arrogance, diligently seeking worldly literature and mantras, diligently seeking profit and offerings, being greedy for fame, and deceiving others with a deceitful mind. Good man! Possessing these four actions, the Bodhisattva Maha'
薩一切善根永不增長。
「善男子！具有四法，菩薩摩訶薩生生世世增長善根，轉勝明凈，不復退失。何謂為四？舍離一切不凈之法，勤求一切清凈正法，夫正法者，所謂六波羅蜜菩薩法藏；于諸眾生心無憍慢，猶若家犬；如法受施而自知量，舍離一切諸邪慢等，安心知足住于聖種；不說他人罪過虛實，不求人短。若於諸法心不通達，亦於世世增長善根，轉勝明凈，不復退失。
「善男子！菩薩有四種諂曲之心，常應舍離。何謂為四？于諸佛法心生疑、悔、不決了等，于諸不譭謗當作是念：『唯佛作證。佛法無量，為諸眾生隨機所說；甚深難解，唯佛自知，非我所解。』是故，不生違逆之心。善男子！是名四法令眾生生憍慢心、瞋恨惱等、於他利養起嫉妒心、呵罵菩薩、廣其惡名。善男子！是名四種諂曲之心，菩薩摩訶薩常應舍離。
「善男子！菩薩摩訶薩具有四種真實之相。何等為四？所謂于所犯罪終不覆藏，向他發露懺悔、改往，心無蓋纏；若以實言應失國土、身命、財物，如是急事不捨實語，亦不異緣作諸餘語；一切惡事、罵詈、誹謗、撾打、繫縛、種種傷害，受此苦時但自咎責、推于往業，不瞋恨他、不懷其惡，善住信力、自心凈故；若於諸佛甚深之法——難信、難解——悉能信受、讀誦
【現代漢語翻譯】 現代漢語譯本：他的所有善根將永遠不會增長。
『善男子！菩薩摩訶薩如果具有四種品德，那麼生生世世都能增長善根，越來越殊勝明凈，不再退失。這四種品德是什麼呢？捨棄一切不凈的法，勤奮尋求一切清凈正法。所謂正法，就是六波羅蜜（Dāna-pāramitā 佈施波羅蜜，Śīla-pāramitā 持戒波羅蜜，Kṣānti-pāramitā 忍辱波羅蜜，Vīrya-pāramitā 精進波羅蜜，Dhyāna-pāramitā 禪定波羅蜜，Prajñā-pāramitā 般若波羅蜜）菩薩法藏；對於一切眾生，內心沒有驕慢，像對待家犬一樣謙卑；如法接受佈施，並且知道自己的承受能力，捨棄一切邪慢等念頭，安心知足地安住于聖種（Arya-vaṃśa），不說他人罪過的真實或虛假，不尋找他人的缺點。如果對於諸法，內心不能通達，也能在世世代代增長善根，越來越殊勝明凈，不再退失。』
『善男子！菩薩有四種諂曲之心，應當經常捨棄。這四種是什麼呢？對於諸佛的教法，內心產生懷疑、後悔、不決斷等等。對於那些不譭謗佛法的人，應當這樣想：『只有佛才能作證。佛法無量無邊，是為各種眾生隨機宣說的；非常深奧難以理解，只有佛自己才能知道，不是我所能理解的。』因此，不生起違逆之心。善男子！這四種行為會使眾生生起驕慢心、嗔恨惱怒等等，對他人獲得利益供養產生嫉妒心，呵斥辱罵菩薩，廣泛傳播菩薩的惡名。善男子！這四種諂曲之心，菩薩摩訶薩應當經常捨棄。
『善男子！菩薩摩訶薩具有四種真實之相。哪四種呢？就是對於所犯的罪過，始終不隱瞞遮蓋，向他人坦白髮露懺悔，改正以往的錯誤，內心沒有蓋覆和纏縛；如果說實話會導致失去國土、身命、財物，在這種緊急情況下也不捨棄實話，也不用其他理由說別的話；一切惡事，如辱罵、誹謗、毆打、捆綁、各種傷害，承受這些痛苦時，只責備自己，歸咎於過去的業力，不嗔恨他人，不懷有惡意，堅定地安住于信心之力，因為自己的心清凈；如果對於諸佛甚深之法——難以相信、難以理解——完全能夠信受、讀誦。
【English Translation】 English version: All his roots of goodness will never increase.
'Good man! Possessing four qualities, a Bodhisattva-Mahasattva increases roots of goodness in every lifetime, becoming more excellent and pure, and never regressing. What are the four? Abandoning all impure dharmas, diligently seeking all pure and correct dharmas. The so-called correct dharmas are the six Paramitas (Dāna-pāramitā: Perfection of Giving, Śīla-pāramitā: Perfection of Morality, Kṣānti-pāramitā: Perfection of Patience, Vīrya-pāramitā: Perfection of Diligence, Dhyāna-pāramitā: Perfection of Meditation, Prajñā-pāramitā: Perfection of Wisdom), the Bodhisattva Dharma treasury; having no arrogance towards all sentient beings, being humble like a household dog; receiving offerings lawfully and knowing one's capacity, abandoning all evil pride and the like, peacefully and contentedly abiding in the noble lineage (Arya-vaṃśa); not speaking of others' faults, whether true or false, not seeking others' shortcomings. If one's mind does not penetrate all dharmas, one can also increase roots of goodness in every lifetime, becoming more excellent and pure, and never regressing.'
'Good man! A Bodhisattva should always abandon four kinds of deceitful minds. What are the four? Having doubts, regrets, indecision, and the like towards the Buddhadharma. Towards those who do not slander the Buddhadharma, one should think: 'Only the Buddha can testify. The Buddhadharma is immeasurable, spoken according to the capacity of various sentient beings; it is profound and difficult to understand, only the Buddha himself knows, it is not what I can understand.' Therefore, do not give rise to a rebellious mind. Good man! These four actions cause sentient beings to give rise to arrogance, anger, resentment, and the like, to be jealous of others' gains and offerings, to scold and revile Bodhisattvas, and to widely spread their evil names. Good man! These four kinds of deceitful minds, a Bodhisattva-Mahasattva should always abandon.'
'Good man! A Bodhisattva-Mahasattva possesses four kinds of true characteristics. What are the four? That is, one never conceals or hides the offenses one has committed, but confesses and repents to others, correcting past mistakes, with no cover-ups or entanglements in the mind; if speaking the truth would lead to the loss of one's country, life, or wealth, one does not abandon speaking the truth in such urgent situations, nor does one use other reasons to say other things; when encountering all evil deeds, such as insults, slander, beatings, bindings, and various harms, one only blames oneself, attributing it to past karma, not being angry with others, not harboring malice, firmly abiding in the power of faith, because one's own mind is pure; if one can fully believe, accept, and recite the profound dharmas of the Buddhas—difficult to believe and difficult to understand.'
、受持。善男子！是名菩薩有四真實質直之相。
「善男子！具有四法，𢤱悷難調難伏之相。何謂為四？讀誦經典翻為戲論，雖口說法不隨順行，于諸教誨違逆不信；不能隨順恭奉供養和上、阇梨諸福田等令心喜悅；損他信施、恭敬供養，自違本誓而受信施；見諸調御菩薩大士輕欺生慢而不恭敬。善男子！是名菩薩有四種法，𢤱悷難調難伏之相。
「善男子！菩薩有四調順之相。何謂為四？隨所聞法而善說之，如說而行，依止於法、不依言說；承奉師教能知意旨，易與言語，所作皆善不失師意；不退戒、定，以調順心而受供養；見諸善調信順大士恭敬愛樂，隨順善訓，稟受德行。善男子！是名菩薩有四調順之相。
「善男子！菩薩有四僻謬。何謂為四？不可信人與之同意是菩薩謬、非器眾生說甚深法是菩薩謬、樂大乘者為說小法是菩薩謬、若佈施時但施持戒供養善者不施惡人是菩薩謬。善男子！是名菩薩四種僻謬。
「善男子！菩薩有四正道。何謂為四？于諸眾生生平等心、普信眾生等以佛慧、于諸眾生說法平等、等令眾生等住正行。善男子！是名菩薩有四正道。
「善男子！菩薩有四非善知識、非善等侶。何謂為四？求聲聞者，但欲自利；求緣覺者，心樂少事；嘆外經典、路伽耶陀
【現代漢語翻譯】 現代漢語譯本：『受持。善男子！這被稱為菩薩具有四種真實質樸的品性。』 『善男子！具有四種法，是剛強暴戾難以調伏的品性。哪四種呢？讀誦經典卻將其轉為戲論，雖然口頭上說法卻不按照所說的去做，對於各種教誨違背而不相信；不能夠順從恭敬地供養和尚（Upadhyaya，親教師）、阿阇梨（Acharya，規範師）等這些福田，令他們內心喜悅；損害他人信徒的佈施、恭敬供養，自己違背原本的誓言而接受信徒的佈施；見到那些已被調伏的菩薩大士，輕視他們，生起傲慢而不恭敬。善男子！這被稱為菩薩具有四種法，是剛強暴戾難以調伏的品性。』 『善男子！菩薩有四種調順的品性。哪四種呢？隨所聽聞的佛法而善於解說，按照所說的去做，依止於佛法，不依止於言語；接受奉行師長的教導，能夠理解師長的意旨，容易溝通，所作所為都很好，不違背師長的意願；不退失戒律和禪定，以調順的心來接受供養；見到那些已被善調、信順的菩薩大士，恭敬愛戴，隨順他們善良的教誨，接受他們的德行。善男子！這被稱為菩薩具有四種調順的品性。』 『善男子！菩薩有四種偏差謬誤。哪四種呢？與不可信任的人達成一致，這是菩薩的謬誤；為不堪造就的眾生宣說甚深佛法，這是菩薩的謬誤；對於喜歡大乘佛法的人，為他們宣說小乘佛法，這是菩薩的謬誤；如果佈施的時候，只佈施給持戒、供養三寶的善人，而不佈施給惡人，這是菩薩的謬誤。善男子！這被稱為菩薩四種偏差謬誤。』 『善男子！菩薩有四種正道。哪四種呢？對於一切眾生生起平等心，普遍相信眾生平等地具有佛的智慧，對於一切眾生平等地說法，平等地令一切眾生安住于正行。善男子！這被稱為菩薩具有四種正道。』 『善男子！菩薩有四種非善知識、非善伴侶。哪四種呢？追求聲聞乘的人，只想要自己得到利益；追求緣覺乘的人，內心喜歡清靜少事；讚歎外道經典、路伽耶陀（Lokāyata，順世論）。』
【English Translation】 English version: 'To receive and uphold. Good man! These are called the four true and honest qualities of a Bodhisattva.' 'Good man! Possessing four qualities is a sign of being fierce, rebellious, difficult to tame, and difficult to subdue. What are the four? Reading and reciting scriptures but turning them into frivolous discussions; although speaking the Dharma, not acting in accordance with it; disobeying and disbelieving various teachings; being unable to respectfully offer to Upadhyayas (preceptors), Acharyas (teachers), and other fields of merit, causing them to rejoice; harming the offerings and respectful donations of others, violating one's own vows while accepting donations; looking down upon and being disrespectful to those tamed Bodhisattva Mahasattvas (great beings). Good man! These are called the four qualities of a Bodhisattva that are fierce, rebellious, difficult to tame, and difficult to subdue.' 'Good man! A Bodhisattva has four qualities of being tamed and compliant. What are the four? Explaining well the Dharma that one has heard, acting as one speaks, relying on the Dharma and not on words; accepting and following the teacher's instructions, being able to understand the teacher's intentions, being easy to communicate with, doing everything well without failing the teacher's intentions; not regressing from precepts and samadhi (meditative absorption), accepting offerings with a tamed and compliant mind; seeing those well-tamed, faithful, and compliant Bodhisattva Mahasattvas, respecting and loving them, following their good teachings, and receiving their virtuous conduct. Good man! These are called the four qualities of a Bodhisattva that are tamed and compliant.' 'Good man! A Bodhisattva has four deviations and errors. What are the four? Agreeing with untrustworthy people is a Bodhisattva's error; explaining profound Dharma to beings who are not vessels for it is a Bodhisattva's error; for those who enjoy the Mahayana (Great Vehicle), explaining the Hinayana (Small Vehicle) is a Bodhisattva's error; if, when giving alms, one only gives to those who uphold precepts, make offerings to the Triple Gem, and are good, but does not give to evil people, this is a Bodhisattva's error. Good man! These are called the four deviations and errors of a Bodhisattva.' 'Good man! A Bodhisattva has four right paths. What are the four? Generating a mind of equality towards all beings, universally believing that all beings equally possess the wisdom of the Buddha, equally speaking the Dharma to all beings, and equally causing all beings to abide in right conduct. Good man! These are called the four right paths of a Bodhisattva.' 'Good man! A Bodhisattva has four non-virtuous friends and non-virtuous companions. What are the four? Those who seek the Sravaka Vehicle (Voice-Hearer Vehicle) only desire to benefit themselves; those who seek the Pratyekabuddha Vehicle (Solitary Realizer Vehicle) delight in few affairs; praising externalist scriptures, Lokāyata (Materialism).'
、文章嚴飾；所親近者，但增世利、不慕法利。善男子！是名菩薩有四非善知識、非善等侶。
「善男子！菩薩有四善知識、四善等侶。何謂為四？諸來乞者是善知識，道因緣故；能說法者是善知識，增長善故；勸令出家是善知識，出三界苦；諸佛菩薩是善知識，增長一切正妙法故。善男子！是名菩薩四善知識、四善等侶。
「善男子！菩薩有四實非菩薩而似菩薩。何謂為四？貪求利養而不求法、貪求名稱不求功德、貪求自樂不救眾生、以滅苦法樂聚徒眾不樂遠離。善男子！是名四非菩薩而似菩薩。
「善男子！有四種真實菩薩。何謂為四？能信于空亦信業報、知一切法無有吾我而於眾生起大悲心、深樂涅槃而游生死、所作佈施皆為眾生不求果報。善男子！是為菩薩四種真實菩薩功德。
「善男子！菩薩有四大藏。何謂為四？若有菩薩值佛出世，因爾得聞六波羅蜜及其義趣，以無礙心侍說法者、不暫遠離、心無懈怠、住阿蘭若而無放逸。善男子！是名菩薩有四大藏。
「善男子！菩薩有四種法，能壞魔事。何謂為四？常不捨離菩提之心、于諸眾生心無掛礙、于諸執著悉皆覺知、心不輕賤一切眾生。善男子！是名菩薩有四種法，能壞魔事。
「善男子！菩薩有四不可思量福德行業
【現代漢語翻譯】 現代漢語譯本： 『善男子！那些人文章寫得很華麗，但親近他們只會增加世俗的利益，不追求佛法上的利益。善男子！這被稱為菩薩的四種非善知識、非善等侶。』 『善男子！菩薩有四種善知識、四種善等侶。哪四種呢？前來乞討的人是善知識，因為他們是修道的因緣；能夠說法的人是善知識，因為他們能增長善根；勸人出家的人是善知識，因為他們能使人脫離三界的痛苦；諸佛菩薩是善知識，因為他們能增長一切正妙的佛法。善男子！這被稱為菩薩的四種善知識、四種善等侶。』 『善男子！菩薩有四種實際上不是菩薩卻像菩薩的人。哪四種呢？貪求利養而不求佛法、貪求名聲而不求功德、貪求自己快樂而不救度眾生、以使人脫離痛苦的佛法來聚集徒眾而不喜歡遠離喧囂。善男子！這被稱為四種非菩薩卻像菩薩的人。』 『善男子！有四種真實的菩薩。哪四種呢？能夠相信空性也相信業報、知道一切法沒有『我』（吾我）卻對眾生生起大悲心、深深喜愛涅槃卻在生死中度化眾生、所作的佈施都是爲了眾生而不求果報。善男子！這就是菩薩的四種真實菩薩的功德。』 『善男子！菩薩有四大寶藏。哪四大寶藏呢？如果菩薩遇到佛陀出世，因此得以聽聞六波羅蜜（六度，指佈施、持戒、忍辱、精進、禪定、智慧）及其意義，以無礙的心侍奉說法的人、不暫時遠離、心中沒有懈怠、住在寂靜處（阿蘭若）而沒有放逸。善男子！這被稱為菩薩的四大寶藏。』 『善男子！菩薩有四種法，能夠摧毀魔事。哪四種呢？常常不捨離菩提之心、對於一切眾生心中沒有掛礙、對於一切執著都能夠覺知、心中不輕視一切眾生。善男子！這被稱為菩薩的四種法，能夠摧毀魔事。』 『善男子！菩薩有四種不可思量的福德行業』
【English Translation】 English version: 'Good man! Those who adorn their writings elaborately, but associating with them only increases worldly benefits and does not seek Dharma benefits. Good man! These are called the four non-virtuous friends and non-virtuous companions of a Bodhisattva.' 'Good man! A Bodhisattva has four virtuous friends and four virtuous companions. What are the four? Those who come to beg are virtuous friends because they are the cause and condition for practicing the path; those who can expound the Dharma are virtuous friends because they increase good roots; those who encourage others to renounce the household life are virtuous friends because they can liberate people from the suffering of the three realms; all Buddhas and Bodhisattvas are virtuous friends because they increase all correct and wonderful Dharmas. Good man! These are called the four virtuous friends and four virtuous companions of a Bodhisattva.' 'Good man! A Bodhisattva has four types of people who are actually not Bodhisattvas but resemble Bodhisattvas. What are the four? Greedily seeking profit and offerings without seeking the Dharma, greedily seeking fame without seeking merit, greedily seeking their own pleasure without saving sentient beings, gathering followers with the Dharma that liberates from suffering but not delighting in solitude. Good man! These are called the four non-Bodhisattvas who resemble Bodhisattvas.' 'Good man! There are four types of true Bodhisattvas. What are the four? Being able to believe in emptiness and also believe in karmic retribution, knowing that all dharmas have no 'self' (吾我) but arousing great compassion for sentient beings, deeply delighting in Nirvana but wandering in samsara to liberate sentient beings, making offerings for the sake of all sentient beings without seeking rewards. Good man! These are the four kinds of true Bodhisattva virtues of a Bodhisattva.' 'Good man! A Bodhisattva has four great treasures. What are the four great treasures? If a Bodhisattva encounters a Buddha appearing in the world, and thereby is able to hear the Six Paramitas (六波羅蜜, Six Perfections, referring to generosity, discipline, patience, diligence, concentration, and wisdom) and their meanings, serving the Dharma speaker with an unobstructed mind, not temporarily departing, having no懈怠 (xie dai, laxity) in their mind, dwelling in a quiet place (阿蘭若, Aranya) without放逸 (fang yi, negligence). Good man! These are called the four great treasures of a Bodhisattva.' 'Good man! A Bodhisattva has four dharmas that can destroy demonic activities. What are the four? Constantly not abandoning the mind of Bodhi, having no hindrance in their mind towards all sentient beings, being able to be aware of all attachments, not looking down upon all sentient beings in their mind. Good man! These are called the four dharmas of a Bodhisattva that can destroy demonic activities.' 'Good man! A Bodhisattva has four immeasurable meritorious actions.'
。何謂為四？以清凈心而行法施、于破戒人生大悲心、于諸眾生稱揚嘆詠菩提之心、于無力者修習忍辱。善男子！是名菩薩有四不可思量福德行業。
「善男子！菩薩有四種法，破碎煩惱、無明住地。何謂為四？戒品清凈——若輕、若重——悉皆不犯、攝持正法不憚劬勞、佈施燈明供養福田、舍施財物無有親疏，是名四法破碎煩惱、無明住地。
「善男子！有四種法，得無礙智。何謂為四？無希望心常行法施、受持正法與理相應、於他利養不生嫉妒、恒自攝心不生憍慢，是名四法得無礙智。
「善男子！非但名字號為菩薩，能行善法、行平等心名為菩薩，若能成就三十二法則名菩薩。何謂三十二法？常為眾生深求安樂，皆令得住一切智中，常自稱量無上法器，心不憎惡他人智慧，破壞憍慢，深樂佛道，心地堅固敬無虛假，親友究竟得至成佛，于親、非親心常平等，言常含笑、言語知量、前應問訊面無顰蹙，所為事業終不中息，普為眾生等行大悲，心無疲倦，多聞無厭，自責己過、不譏彼短，于有罪者慈悲呵責，以菩提心行諸威儀，所行佈施不求反報、不求生處而行持戒、于諸眾生生無礙忍、為修一切諸善根故勤行精進、遣無色界取于禪定、行方便慧應四攝法，持戒、毀戒慈心平等，至心聽法，心樂
【現代漢語翻譯】 現代漢語譯本：什麼叫做四種不可思量的福德行業呢？以清凈心去施行佛法佈施、對於那些破戒的人產生大悲憫之心、對於一切眾生稱揚讚歎菩提之心（覺悟之心）、對於無力自救的人修習忍辱。善男子！這叫做菩薩有四種不可思量的福德行業。
善男子！菩薩有四種方法，可以破碎煩惱和無明的根本。什麼叫做四種方法呢？戒律清凈——無論是輕戒還是重戒——都完全不違犯、攝持正法不畏懼辛勞、佈施燈明供養福田、捨棄財物不分親疏，這叫做四種方法破碎煩惱和無明的根本。
善男子！有四種方法，可以獲得無礙的智慧。什麼叫做四種方法呢？沒有希望得到回報的心而經常施行佛法佈施、接受和奉持正法並且與真理相應、對於他人的利益和供養不產生嫉妒之心、經常約束自己的心念不產生驕慢之心，這叫做四種方法獲得無礙的智慧。
善男子！不僅僅是名字叫做菩薩，能夠奉行善良的法、奉行平等心才叫做菩薩，如果能夠成就三十二種法則才叫做菩薩。什麼叫做三十二種法則呢？經常爲了眾生而深深地尋求安樂，都讓他們能夠安住在一切智慧之中，經常自我衡量是否是無上的法器，心中不憎恨厭惡他人的智慧，破除驕慢之心，深深地喜愛佛道，心地堅固而恭敬沒有虛假，親友最終能夠到達成就佛果，對於親近的人和不親近的人心中常常平等，言語常常包含微笑、言語知道適度，先問候對方並且面容沒有愁苦之色，所做的事業始終不停止，普遍地爲了眾生平等地施行大悲心，心中沒有疲倦，廣泛地聽聞佛法沒有厭足，責備自己的過錯、不批評別人的缺點，對於有罪過的人慈悲地呵斥責備，以菩提之心來行持各種威儀，所行佈施不求回報、不求來生之處而奉行持戒，對於一切眾生生起沒有障礙的忍耐之心，爲了修習一切善良的根本而勤奮地修行精進，去除五欲的貪求而取得禪定，施行方便智慧來應和四攝法，對於持戒的人和毀戒的人慈悲心平等，至誠地聽聞佛法，心中喜好
【English Translation】 English version: What are the four immeasurable meritorious deeds? To practice Dharma giving with a pure mind, to have great compassion for those who break the precepts, to praise and extol the mind of Bodhi (the mind of enlightenment) for all beings, and to cultivate forbearance for those who are powerless. Good man! These are called the four immeasurable meritorious deeds of a Bodhisattva.
Good man! A Bodhisattva has four methods to shatter afflictions and the root of ignorance. What are the four methods? Purity of precepts—whether minor or major—without violating any, upholding the Dharma without fearing hardship, offering lamps and making offerings to the field of merit, and giving away wealth without discrimination between relatives and strangers. These are called the four methods to shatter afflictions and the root of ignorance.
Good man! There are four methods to attain unobstructed wisdom. What are the four methods? Constantly practicing Dharma giving without expecting anything in return, receiving and upholding the Dharma in accordance with the truth, not being jealous of others' benefits and offerings, and constantly restraining one's mind without arrogance. These are called the four methods to attain unobstructed wisdom.
Good man! It is not merely the name that makes one a Bodhisattva; one who practices good Dharma and has an equal mind is called a Bodhisattva. If one can accomplish thirty-two principles, then one is called a Bodhisattva. What are the thirty-two principles? Constantly seeking peace and happiness for all beings, enabling them to dwell in all wisdom, constantly measuring oneself as a vessel of the supreme Dharma, not hating or disliking the wisdom of others, destroying arrogance, deeply delighting in the Buddha's path, having a firm and sincere mind, ensuring that friends and relatives ultimately attain Buddhahood, always having an equal mind towards relatives and non-relatives, always speaking with a smile, speaking with measured words, greeting others first with a pleasant countenance, never ceasing from one's endeavors, universally practicing great compassion equally for all beings, without weariness in mind, being insatiable in learning, blaming oneself for one's own faults and not criticizing the shortcomings of others, compassionately rebuking those who have committed offenses, conducting oneself with all dignity with the mind of Bodhi, giving without seeking reward, practicing precepts without seeking rebirth, generating unobstructed patience towards all beings, diligently practicing vigor for the sake of cultivating all good roots, eliminating the desire for the five desires and attaining Dhyana (meditation), practicing skillful wisdom to accord with the Four Embracing Dharmas, having equal compassion for those who uphold the precepts and those who break them, sincerely listening to the Dharma, and delighting in one's heart
遠離，住阿蘭若而不樂著一切世間種種榮華，于大乘中見大利益，離惡知識、親近善友，常運平等，四種梵心，遊戲五通，常依真智，于諸眾生——邪行、正行——俱不棄捨，言常決定貴真實法，一切善根以菩薩心而為上首。若人具此三十二法則得名為菩薩之位。
「善男子！菩薩功德無量無邊，當以譬喻因緣知之。善男子！譬如大地容受眾生，無分別心、不求報恩；菩薩亦爾，從初發心至坐道場，一切眾生皆蒙利益，心無分別、不求報恩。
「善男子！如一切水潤生百種稻禾、藥草、叢林、樹木皆得增長；菩薩亦爾，自心凈故，慈悲普覆潤諸眾生，皆令增長一切善法。
「善男子！譬如火種皆能成熟百種禾穀、藥草、華果；菩薩智慧亦復如是，皆能成就一切善根。
「善男子！譬如風輪皆能成立一切世界諸佛剎土；菩薩方便亦復如是，皆能成立一切善法。
「善男子！如月初生，光明炎色日日增長；菩薩凈心亦復如是，一切善法日日增長。
「善男子！如日初出，一時發光普為一切眾生照明；菩薩亦爾，發智慧光，一時普照一切眾生。
「善男子！如師子王，隨所至處不驚不畏；菩薩亦爾，持戒清凈，智慧真實，隨所住處不驚不畏。
「善男子！譬如善調大龍象
【現代漢語翻譯】 現代漢語譯本：遠離喧囂，居住在寂靜的阿蘭若（Aranya，指遠離人煙的處所），不貪戀世間的一切榮華富貴，在大乘佛法中看到巨大的利益，遠離惡知識、親近善友，常懷平等心，修習四種梵心（四無量心：慈、悲、喜、舍），自在地運用五神通，常依循真實的智慧，對於一切眾生——無論是行邪道的還是行正道的——都不捨棄，言語常常堅定而重視真實的佛法，一切善根都以菩薩心為首要。如果一個人具備這三十二種法則，就可以被稱為菩薩的地位。
『善男子！菩薩的功德無量無邊，應當用譬喻和因緣來了解。善男子！譬如大地容納承受眾生，沒有分別心，不求回報恩情；菩薩也是這樣，從最初發菩提心直到坐在菩提道場，一切眾生都蒙受利益，心中沒有分別，不求回報恩情。
『善男子！如一切水滋潤生長百種稻禾、藥草、叢林、樹木，都得以增長；菩薩也是這樣，因為自身心清凈的緣故，慈悲普照覆蓋滋潤一切眾生，使他們都增長一切善法。
『善男子！譬如火種都能成熟百種禾穀、藥草、花果；菩薩的智慧也像這樣，都能成就一切善根。
『善男子！譬如風輪都能成立一切世界諸佛的剎土（Buddha-kshetra，佛的國土）；菩薩的方便法門也像這樣，都能成立一切善法。
『善男子！如初生的月亮，光明和顏色日日增長；菩薩清凈的心也像這樣，一切善法日日增長。
『善男子！如太陽初升，一時發出光明普遍為一切眾生照明；菩薩也像這樣，發出智慧的光芒，一時普遍照耀一切眾生。
『善男子！如獅子王，無論到達什麼地方都不驚慌不害怕；菩薩也是這樣，持戒清凈，智慧真實，無論住在什麼地方都不驚慌不害怕。
『善男子！譬如善於調伏的大龍象
【English Translation】 English version: To dwell far away, residing in a quiet Aranya (a secluded place), not delighting in all worldly glories, seeing great benefit in the Mahayana (Great Vehicle) teachings, staying away from evil companions and befriending virtuous ones, constantly maintaining equanimity, cultivating the four Brahmaviharas (immeasurable minds: loving-kindness, compassion, joy, and equanimity), freely exercising the five supernormal powers, always relying on true wisdom, not abandoning any sentient beings—whether they follow evil or righteous paths—always speaking decisively and valuing the true Dharma (teachings), with all good roots led by the Bodhicitta (mind of enlightenment). If a person possesses these thirty-two qualities, they can be called a Bodhisattva.
'Good man! The merits and virtues of a Bodhisattva are immeasurable and boundless, and should be understood through analogies and causes and conditions. Good man! Just as the earth accommodates and endures all beings without discrimination and without seeking repayment of kindness, so too is the Bodhisattva. From the initial arising of the Bodhicitta to sitting at the Bodhi (enlightenment) field, all beings receive benefit, without discrimination in mind and without seeking repayment of kindness.'
'Good man! Just as all water nourishes and grows hundreds of kinds of rice, herbs, thickets, and trees, allowing them all to grow, so too is the Bodhisattva. Because their own mind is pure, their compassion universally covers and nourishes all beings, causing them all to increase in all good dharmas.'
'Good man! Just as a spark of fire can ripen hundreds of kinds of grains, herbs, flowers, and fruits, so too is the wisdom of a Bodhisattva, capable of accomplishing all good roots.'
'Good man! Just as the wind wheel can establish all the Buddha-kshetras (Buddha-fields) in all worlds, so too are the skillful means of a Bodhisattva, capable of establishing all good dharmas.'
'Good man! Just as the newly born moon's light and color increase day by day, so too is the pure mind of a Bodhisattva, with all good dharmas increasing day by day.'
'Good man! Just as the sun rises and emits light all at once, universally illuminating all beings, so too is the Bodhisattva, emitting the light of wisdom, universally illuminating all beings at once.'
'Good man! Just as the lion king is not startled or afraid wherever it goes, so too is the Bodhisattva, upholding precepts purely and possessing true wisdom, not startled or afraid wherever they dwell.'
'Good man! Just like a well-tamed great dragon elephant
王，荷負重擔身不疲極；菩薩亦爾，善調心故，荷負一切眾生之類，作大利益而無疲倦。
「善男子！譬如蓮華生於水中，水不染著；菩薩亦爾，生於世間，諸世間法而不染污。
「善男子！如人伐樹，根在還生；菩薩亦爾，方便力故，雖斷結使有善根愛還生三界。
「善男子！譬如諸方流水入于大海皆為一味；菩薩亦爾，以種種門習諸善根，迴向阿耨多羅三藐三菩提皆為一味。
「善男子！譬如須彌山王，忉利諸天及四天王皆依止住；菩薩大菩提心亦復如是，為薩婆若所依止住。
「善男子！如大國王，以群臣力能辦國事；菩薩智慧亦復如是，以方便力皆能成辦一切佛事。
「善男子！譬如天凈清明，無諸雲氣必無雨相；寡聞菩薩無所知解、無法雨潤亦復如是。
「善男子！譬如天陰雲起必能降雨，充足眾生生長萌牙；菩薩亦爾，從大悲云起大法雨利益眾生。
「善男子！如轉輪聖王所出之處則具七寶；菩薩亦爾，隨所出處三十七品現於世間。
「善男子！如摩尼珠所在之處，則有無量金、銀、珍寶；如是，菩薩隨所出處則有無量百千聲聞、辟支佛寶。
「善男子！如忉利天入雜藏園，隨意所用悉在其中；菩薩亦爾，真凈心故，于諸眾生平等教化。
【現代漢語翻譯】 現代漢語譯本： 『王啊，揹負重擔的人身體不會感到疲憊；菩薩也是這樣，因為善於調伏自己的心，所以揹負一切眾生的重擔，為他們帶來巨大的利益而不會感到疲倦。』 『善男子！譬如蓮花生長在水中，卻不被水沾染；菩薩也是這樣，生活在世間，卻不被世間的種種法則所污染。』 『善男子！就像人們砍伐樹木，只要樹根還在就會重新生長；菩薩也是這樣，憑藉方便之力，即使斷除了煩惱，由於善根的愛，還會再次在三界中產生。』 『善男子！譬如各個方向的流水匯入大海，都會變成同一種味道；菩薩也是這樣，通過各種途徑修習各種善根，並將這些善根迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），最終都會成為同一種味道。』 『善男子！譬如須彌山王（Sumeru，佛教宇宙觀中的山），忉利天（Trayastrimsa，欲界六天之一）的諸天以及四天王（Four Heavenly Kings，佛教的護法神）都依靠它而居住；菩薩的大菩提心也是這樣，是薩婆若（Sarvajna，一切智）所依靠和居住的地方。』 『善男子！就像偉大的國王，憑藉群臣的力量能夠處理好國家事務；菩薩的智慧也是這樣，憑藉方便之力，都能夠成就一切佛事。』 『善男子！譬如天空晴朗清明，沒有云彩，就一定不會下雨；少聞寡見的菩薩，因為沒有知識和理解，所以也無法降下法雨來滋潤眾生，也是這樣。』 『善男子！譬如天空陰雲密佈，就一定會降下雨水，充足眾生，使他們生長萌芽；菩薩也是這樣，從大悲之雲中降下大法雨，利益眾生。』 『善男子！就像轉輪聖王（Chakravartin，擁有統治世界的理想明君）所出現的地方，就會具備七寶；菩薩也是這樣，無論出現在哪裡，都會在世間展現三十七道品。』 『善男子！就像摩尼珠（Mani jewel，如意寶珠）所在的地方，就會有無量無盡的金銀珍寶；菩薩也是這樣，無論出現在哪裡，就會有無量百千的聲聞（Sravaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，緣覺）的珍寶。』 『善男子！就像忉利天的人進入雜藏園，可以隨意使用其中的一切；菩薩也是這樣，因為擁有真誠清凈的心，所以能夠平等地教化一切眾生。』
【English Translation】 English version: 'O King, one who bears a heavy burden does not become weary; so too is the Bodhisattva, because he skillfully tames his mind, he bears the burden of all sentient beings, bringing them great benefit without weariness.' 'Good man! Just as a lotus flower grows in water, yet is not stained by the water; so too is the Bodhisattva, living in the world, yet not defiled by the laws of the world.' 'Good man! Just as when a person fells a tree, if the roots remain, it will grow again; so too is the Bodhisattva, through the power of skillful means, even though he severs the bonds of affliction, the love of good roots will still cause him to be reborn in the three realms.' 'Good man! Just as the waters flowing from all directions enter the great ocean and become one taste; so too is the Bodhisattva, cultivating various roots of goodness through various means, and dedicating these roots of goodness to Anuttara-samyak-sambodhi (無上正等正覺), all will become one taste.' 'Good man! Just as Mount Sumeru (須彌山王) is the king of mountains, and the gods of Trayastrimsa (忉利天) and the Four Heavenly Kings (四天王) all rely on it for dwelling; so too is the great Bodhi mind of the Bodhisattva, it is the place where Sarvajna (薩婆若) relies and dwells.' 'Good man! Just as a great king, with the strength of his ministers, is able to manage the affairs of the country; so too is the wisdom of the Bodhisattva, with the power of skillful means, he is able to accomplish all the deeds of a Buddha.' 'Good man! Just as when the sky is clear and bright, without clouds, there will certainly be no rain; so too is the Bodhisattva who has heard little and knows little, because he has no knowledge or understanding, he is unable to send down the rain of Dharma to nourish sentient beings.' 'Good man! Just as when the sky is overcast with clouds, it will certainly rain, replenishing sentient beings and causing them to sprout and grow; so too is the Bodhisattva, from the clouds of great compassion, he sends down the great rain of Dharma, benefiting sentient beings.' 'Good man! Just as wherever a Chakravartin (轉輪聖王) appears, he possesses the seven treasures; so too is the Bodhisattva, wherever he appears, he manifests the thirty-seven factors of enlightenment in the world.' 'Good man! Just as wherever a Mani jewel (摩尼珠) is located, there will be immeasurable gold, silver, and precious jewels; so too is the Bodhisattva, wherever he appears, there will be immeasurable hundreds of thousands of Sravakas (聲聞) and Pratyekabuddhas (辟支佛) as treasures.' 'Good man! Just as when the gods of Trayastrimsa enter the Garden of Mixed Treasures, they can freely use everything within it; so too is the Bodhisattva, because he possesses a true and pure mind, he is able to teach and transform all sentient beings equally.'
「善男子！譬如咒術藥力，毒不能害；菩薩結使亦復如是，智慧力故不墮惡道。
「善男子！如大城中所棄糞穢，若置甘蔗、蒱萄田中則有利益；菩薩結使亦復如是，所餘習氣為一切智而作因緣。
「善男子！譬如有人不曾習學戈矛之法則無武用；菩薩亦爾，不曾習學一切諸法而不能為算擇分別、受持修行。
「善男子！譬如陶師，于諸壞器未燥之時不堪大火；菩薩亦爾，于諸眾生智慧微弱不堪聽聞諸佛大法故不為說，彼設得聞則生狂亂。
「善男子！菩薩摩訶薩欲學寶云微妙經者，常應修習實法正觀。云何正觀？所謂真實思惟是法正觀，不觀我、人、眾生、壽命，是名中道真實正觀。
「善男子！夫實觀者，觀色非常亦非無常，亦觀受、想、行、識非常亦非無常，是名中道真實法觀。所以者何？常是一邊、無常一邊，常與無常二邊中間無色、無形、無命、無知，是名中道諸法實觀；我是一邊、無我一邊，我與無我二邊中間無色、無形、無命、無知，是名中道諸法實觀。
「善男子！若心有實是為一邊、若心非實是為一邊，若無心識、亦無心數諸大地法，是名中道諸法實觀。如是，善法、不善之法，世間諸法、出世間法，有罪之法、無罪之法，有漏、無漏，有為、無為
【現代漢語翻譯】 現代漢語譯本： 『善男子！譬如咒語和藥物的力量，毒藥不能傷害；菩薩的煩惱習氣也是這樣，因為有智慧的力量，所以不會墮入惡道。 『善男子！就像大城裡丟棄的糞便，如果放在甘蔗、葡萄田里就會有益處；菩薩的煩惱習氣也是這樣，剩餘的習氣會成為獲得一切智慧的因緣。 『善男子！譬如有人不曾學習使用戈矛的方法，就沒有武力；菩薩也是這樣，如果不曾學習一切諸法，就不能進行計算選擇、分辨，受持修行。 『善男子！譬如陶工，對於那些未乾的壞陶器，不能用大火燒製；菩薩也是這樣，對於那些智慧微弱的眾生，不能為他們宣說諸佛的大法，因為他們無法承受，如果他們聽聞了，就會產生狂亂。 『善男子！菩薩摩訶薩如果想學習《寶云微妙經》，應當經常修習實法正觀。什麼是正觀呢？就是真實地思惟，這就是實法正觀，不觀照我、人、眾生、壽命，這叫做中道真實正觀。 『善男子！所謂實觀，就是觀色不是常，也不是無常，也觀受、想、行、識不是常，也不是無常，這叫做中道真實法觀。為什麼這樣說呢？常是一邊，無常是一邊，常與無常這兩邊中間沒有色、沒有形、沒有命、沒有知覺，這叫做中道諸法實觀；我是一邊，無我是一邊，我與無我這兩邊中間沒有色、沒有形、沒有命、沒有知覺，這叫做中道諸法實觀。 『善男子！如果心中有實，這就是一邊；如果心中非實，這就是一邊；如果沒有心識，也沒有心所，以及諸大地法，這叫做中道諸法實觀。像這樣，善法、不善之法，世間諸法、出世間法，有罪之法、無罪之法，有漏、無漏，有為、無為……』
【English Translation】 English version: 『Good man! Just as the power of spells and medicines prevents poison from causing harm, so too are the Kleshas (defilements) of a Bodhisattva; due to the power of wisdom, they do not fall into evil destinies. 『Good man! Just as the filth discarded in a large city, if placed in fields of sugarcane and grapes, becomes beneficial; so too are the Kleshas of a Bodhisattva; the remaining habitual tendencies become the cause and condition for all-knowing wisdom. 『Good man! Just as someone who has not learned the methods of spears and halberds has no martial skill, so too is a Bodhisattva; if they have not learned all Dharmas (teachings), they cannot calculate, select, differentiate, uphold, and practice. 『Good man! Just as a potter, when the unbaked clay vessels are not yet dry, cannot subject them to a great fire, so too is a Bodhisattva; for those sentient beings whose wisdom is weak, they do not expound the great Dharma of the Buddhas because they cannot bear it; if they were to hear it, they would become deranged. 『Good man! If a Bodhisattva-Mahasattva (great being) wishes to study the 『Subtle Sutra of the Treasure Cloud,』 they should constantly cultivate the correct contemplation of real Dharma. What is correct contemplation? It is truly contemplating; this is the correct contemplation of real Dharma, not contemplating self, person, sentient being, or lifespan; this is called the Middle Way, the true and correct contemplation. 『Good man! So-called real contemplation is contemplating that form is neither permanent nor impermanent, and also contemplating that feeling, perception, volition, and consciousness are neither permanent nor impermanent; this is called the Middle Way, the true contemplation of Dharma. Why is this so? Permanence is one extreme, impermanence is one extreme; between the two extremes of permanence and impermanence, there is no form, no shape, no life, no awareness; this is called the real contemplation of all Dharmas in the Middle Way; self is one extreme, no-self is one extreme; between the two extremes of self and no-self, there is no form, no shape, no life, no awareness; this is called the real contemplation of all Dharmas in the Middle Way. 『Good man! If the mind has reality, this is one extreme; if the mind is unreal, this is one extreme; if there is no mind-consciousness, no mental functions, and no great earth Dharmas, this is called the real contemplation of all Dharmas in the Middle Way. Likewise, good Dharmas, unwholesome Dharmas, worldly Dharmas, supramundane Dharmas, Dharmas with fault, Dharmas without fault, with outflows, without outflows, conditioned, unconditioned...』
，乃至有垢、無垢亦復如是，離於二邊而不可取亦不可說，是名中道諸法實觀。善男子！有是一邊、無是一邊，有無中間無色、無形、無命、無知，是名中道真實法觀。
「善男子！我之所說十二因緣：無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老、死、憂、悲、苦、惱，如是因緣而為招整合大苦聚。若無明滅故行滅、行滅故識滅、識滅故名色滅、名色滅故六入滅、六入滅故觸滅、觸滅故受滅、受滅故愛滅、愛滅故取滅、取滅故有滅、有滅故生滅、生滅故，如是，老、死、憂、悲眾惱大苦聚滅。明與無明無二、無別，若如是知，是名中道諸法實觀。如是，行及非行、識與所識、名色可見及不可見、諸六入非六入、觸及所觸、受及受滅、愛與愛滅、取與取滅、有與有滅、生與生滅、老死與老死滅皆是無二、無別，若如是知，是名中道諸法實觀。
「複次，善男子！夫真實觀，不以空故令諸法空，法性自空；非無相故令法無相，法性之體本自無相；不以無愿令法無愿，但諸法性本自無愿；不以無起、無生、無我、無取、無性令法無起、無取、無性，但法本來自無起、無取、無性。若如是觀，是名實觀。
「複次，善男子！非無人故名之曰空
，但空自空；前際、后際、中際亦空，但法自空。非色滅空，當依于空、莫依於人。若以得空而依于空，佛說是人則為退墮。
「善男子！寧起我見積如須彌，莫以空見起增上慢。所以者何？一切諸見以空得脫，若起空見則不可治。
「善男子！如醫授藥令治彼病，是藥在內秘而不出。于意云何？如是病人寧得差不？」
「不也。世尊！是藥不出，其病轉增。」
「善男子！如是諸見唯空能滅，若起空見則不可治。譬如有人怖畏虛空，悲號捶胸，作如是言：『卻此虛空。』于意云何？如是虛空可除卻不？」
「不也。世尊！」
「善男子！如是，若畏空法，我說是人狂亂失心。所以者何？常行空中而畏於空。
「譬如畫師自手畫作夜叉鬼像，見則怖畏，迷悶躄地；一切凡夫亦復如是，自造色、聲、香、味、觸故往來生死，受諸苦惱不自覺知。
「善男子！譬如幻師幻作猛虎，幻虎成已還食幻師；行道沙門亦復如是，有所觀法皆空、皆寂、無有見者，是觀亦空。
「善男子！譬如兩木本無火相，以兩相揩從中火生遂燒是木。善男子！如是真實觀故，生聖智慧；聖智生已，遂滅實觀。
「善男子！譬如然燈，一切黑暗皆自無有，無所從來、去無所至，非東
【現代漢語翻譯】 現代漢語譯本： 但空本身也是空性的；過去、未來、現在的界限也是空性的，但法（Dharma，佛法）的空性是其自性。不要因為色（Rupa，物質）的滅亡而執著于空性，應當依靠空性，不要依靠人。如果因為獲得了空性而執著于空性，佛說這種人就是退墮。
『善男子！寧願生起像須彌山一樣大的我見（Atma-drishti，對自我的執著），也不要因為空見而生起增上慢（Adhimana，未證言證的傲慢）。為什麼呢？因為一切諸見都可以通過空性來解脫，如果生起空見，那就無法醫治了。
『善男子！比如醫生給藥來治療疾病，但藥在體內卻秘而不出。你認為怎麼樣？這樣的病人能夠痊癒嗎？』
『不能。世尊！藥不出來，病反而會加重。』
『善男子！是這樣的，各種見解只有空性才能滅除，如果生起空見，那就無法醫治。譬如有人害怕虛空，悲號捶胸，說：『除去這虛空。』你認為怎麼樣？這樣的虛空可以除去嗎？』
『不能。世尊！』
『善男子！是這樣的，如果害怕空法，我說這個人是狂亂失心。為什麼呢？因為他一直都在空中行走，卻害怕空。』
『譬如畫師自己畫了一個夜叉（Yaksa，一種鬼神）的形象，看見了就害怕，昏迷倒地；一切凡夫也是這樣，自己造作色、聲、香、味、觸，因此往來於生死輪迴，承受各種苦惱而不自覺知。
『善男子！譬如幻術師變幻出一隻猛虎，幻虎產生后反而吃掉了幻術師；修道的沙門（Sramana，修行者）也是這樣，所觀想的法都是空性的、寂靜的、沒有能見者，而這個觀想本身也是空性的。
『善男子！譬如兩塊木頭本來沒有火的性質，但通過互相摩擦，就能從中生出火來，並最終燒掉木頭。善男子！是這樣的，通過真實的觀想，就能生起聖智慧（Arya-jnana，聖者的智慧）；聖智生起后，就會滅除這種真實的觀想。
『善男子！譬如點燃燈，一切黑暗都自然消失，沒有從哪裡來，也沒有到哪裡去，不是從東方
【English Translation】 English version: But emptiness is itself empty; the past, future, and present are also empty, but the emptiness of Dharma (the teachings of the Buddha) is its own nature. Do not cling to emptiness because of the cessation of Rupa (form, matter); one should rely on emptiness, not on people. If one clings to emptiness because one has attained emptiness, the Buddha says that such a person is degenerate.
'Good man! It is better to generate a self-view (Atma-drishti, clinging to self) as large as Mount Sumeru than to generate arrogance (Adhimana, claiming realization without attainment) based on the view of emptiness. Why? Because all views can be liberated through emptiness, but if one generates a view of emptiness, it cannot be cured.'
'Good man! It is like a doctor giving medicine to cure an illness, but the medicine remains hidden inside and does not come out. What do you think? Can such a patient be cured?'
'No, World Honored One! If the medicine does not come out, the illness will worsen.'
'Good man! It is like this, all views can only be extinguished by emptiness, but if one generates a view of emptiness, it cannot be cured. For example, if someone is afraid of empty space, wailing and beating their chest, saying, 'Remove this empty space.' What do you think? Can such empty space be removed?'
'No, World Honored One!'
'Good man! It is like this, if one is afraid of the Dharma of emptiness, I say that this person is mad and has lost their mind. Why? Because they are always walking in emptiness, yet they are afraid of emptiness.'
'For example, a painter paints an image of a Yaksa (a type of spirit), and upon seeing it, becomes frightened and collapses in a daze; all ordinary beings are also like this, creating form, sound, smell, taste, and touch, and thus wandering in the cycle of birth and death, suffering various afflictions without realizing it.'
'Good man! It is like a magician conjuring a fierce tiger, and after the illusory tiger is created, it eats the magician; a Sramana (ascetic, religious practitioner) who practices the path is also like this, all the dharmas they contemplate are empty, silent, and there is no seer, and this contemplation itself is also empty.'
'Good man! It is like two pieces of wood that originally have no fire, but by rubbing them together, fire can be produced from them and eventually burn the wood. Good man! It is like this, through true contemplation, holy wisdom (Arya-jnana, the wisdom of the noble ones) can arise; once holy wisdom arises, it will extinguish this true contemplation.'
'Good man! It is like lighting a lamp, all darkness disappears naturally, not coming from anywhere, not going anywhere, not from the east
方來、去亦不至，南、西、北方、四維、上、下，不從彼來、去亦不至。而此燈明亦無是念：『我能滅暗。』但因燈明，法自無暗。明、暗俱空，無作、無取。善男子！如是，實智慧生、無智自滅，智與無智二相俱空，無作、無取。
「善男子！譬如千歲暗室未曾見明，設復有人于中然燈。于意云何？暗寧作念：『我久住此，不欲去也。』」
「不也。世尊！若燈然時，是暗無力，必當滅去。」
「善男子！如是，百千萬劫久集結業，以一觀智即皆能滅。其燈明者，聖慧根是；其黑暗者，諸結業是。
「善男子！譬如種植空中，若能增長無有是處；菩薩取證亦復如是，增長佛法亦無是處。
「善男子！譬如種植在於良田則能生長，斯有是處；菩薩亦爾，有諸結使雜世間垢能長佛法。
「善男子！譬如於彼高原陸地不生蓮華；菩薩亦爾，于無為中不生佛法。
「善男子！譬如卑濕污泥乃生蓮華；菩薩亦爾，生死污泥、邪定眾生能生佛法。
「善男子！譬如四大海水生蘇滿中；菩薩有為善根甚多無量亦復如是。
「善男子！譬如若破一毛以為百分，以一分毛取海一滴；一切聲聞有為善根亦復如是。
「善男子！譬如蟲芥子孔所有虛空；一切聲聞有為智慧亦
【現代漢語翻譯】 現代漢語譯本 來處和去處都不是實在的，南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方，都不是從那些方向來，去處也不是那些方向。而且這燈光也不會有這樣的想法：『我能驅散黑暗。』只是因為有了燈光，自然就沒有了黑暗。光明和黑暗都是空性的，沒有造作，也沒有執取。善男子！就像這樣，真實的智慧生起，愚癡自然消滅，智慧和愚癡這兩種對立的現象都是空性的，沒有造作，也沒有執取。
『善男子！譬如一個黑暗的房間已經存在了千年，從未見過光明，假設有人在其中點燃燈。你認為如何？黑暗會想：『我在這裡住了很久，不想離開。』嗎？』
『不會的，世尊！如果燈被點燃，黑暗就沒有力量，必定會消失。』
『善男子！就像這樣，百千萬劫以來積累的業力，用一個觀照的智慧就能全部消除。那燈光，就是聖慧之根；那黑暗，就是各種煩惱業障。』
『善男子！譬如在空中種植，如果能夠生長，那是不可能的；菩薩如果執著于證悟，增長佛法也是不可能的。』
『善男子！譬如種植在肥沃的田地裡就能生長，這是有可能的；菩薩也是這樣，有了各種煩惱和世間的污垢，才能增長佛法。』
『善男子！譬如在高原陸地上不會生長蓮花；菩薩也是這樣，在無為的境界中不會產生佛法。』
『善男子！譬如在卑濕的污泥中才能生長蓮花；菩薩也是這樣，在生死輪迴的污泥中，在邪定（錯誤的禪定）的眾生中，才能產生佛法。』
『善男子！譬如四大海的海水可以提煉出大量的酥油；菩薩的有為善根非常多，也是如此。』
『善男子！譬如將一根毛髮分成一百份，用其中一份毛髮沾取大海中的一滴水；一切聲聞（聽聞佛法而修行的人）的有為善根也是如此。』
『善男子！譬如蟲芥子孔（像芥菜籽一樣小的蟲子所鉆的孔）里所有的虛空；一切聲聞的有為智慧也是如此』
【English Translation】 English version Coming and going are not real, and from the South, West, North, four intermediate directions (Southeast, Northeast, Southwest, Northwest), above, and below, they do not come from those directions, nor do they go to those directions. Moreover, this lamplight does not have the thought: 'I can dispel the darkness.' But because of the lamplight, darkness naturally disappears. Light and darkness are both empty, without creation or grasping. Good man! It is like this: when true wisdom arises, ignorance naturally vanishes, and the two opposing phenomena of wisdom and ignorance are both empty, without creation or grasping.
'Good man! Suppose there is a dark room that has been dark for a thousand years and has never seen light. If someone lights a lamp in it, what do you think? Would the darkness think: 'I have lived here for a long time and do not want to leave'?'
'No, World Honored One! When the lamp is lit, the darkness has no power and will surely disappear.'
'Good man! Just like that, the accumulated karma of hundreds of thousands of kalpas can be completely eliminated with one wisdom of contemplation. That lamplight is the root of holy wisdom; that darkness is all the afflictions and karmic obstacles.'
'Good man! For example, if you plant in the air, it is impossible for it to grow; if a Bodhisattva is attached to enlightenment, it is also impossible to increase the Buddha's Dharma.'
'Good man! For example, planting in fertile soil will allow it to grow, which is possible; Bodhisattvas are also like this, with various afflictions and worldly defilements, they can increase the Buddha's Dharma.'
'Good man! For example, lotus flowers do not grow on high plateaus; Bodhisattvas are also like this, Buddha's Dharma does not arise in the realm of non-action.'
'Good man! For example, lotus flowers grow in low, damp mud; Bodhisattvas are also like this, Buddha's Dharma can arise in the mud of birth and death, and among sentient beings with wrong samadhi (incorrect meditation).'
'Good man! For example, a great amount of ghee can be extracted from the water of the four great oceans; the Bodhisattva's meritorious actions are also like this, extremely numerous.'
'Good man! For example, if you break a hair into a hundred parts and use one part of the hair to take a drop of water from the ocean; the meritorious actions of all Shravakas (those who practice by hearing the Buddha's teachings) are also like this.'
'Good man! For example, all the space within the hole of a mustard seed-sized insect; the wisdom of all Shravakas is also like this.'
復如是。
「善男子！譬如十方虛空無量無邊；菩薩有為智慧亦復如是。
「善男子！譬如轉輪聖王有大夫人懷妊七日，是子具有轉輪王相，諸天尊重過余諸子具身力者。所以者何？是胎王子必紹尊位，繼聖王種。善男子！初心菩薩亦復如是，雖未具足諸菩薩相，如胎王子，諸天、神、王深心尊重。所以者何？如是菩薩必紹尊位，不斷佛種。
「善男子！譬如一琉璃珠勝於水精；菩薩亦爾，從初發心便勝一切眾生之類。
「善男子！譬如大王夫人生子之日，小王、群臣皆來拜謁；菩薩亦爾，初發心時，諸天世人所應禮拜。
「善男子！譬如雪山王，諸藥草遍無所屬、無所分別，隨有所病悉能療治；菩薩亦爾，所集智藥無所分別，普為眾生平等救護。
「善男子！如月初生，眾人愛敬逾于滿月。善男子！如是，眾生信我語者，愛敬菩薩甚於如來。所以者何？由諸菩薩生如來故。」
爾時，世尊復告寶積菩薩摩訶薩言：「善男子！菩薩摩訶薩常為利益一切眾生修集梵行、清凈功德、無上善根，以平等心施與眾生，所得智藥遍到十方療治一切煩惱病苦，皆令畢竟，永不復起。
「云何名為菩薩智藥？謂不凈觀治于貪慾、以修慈心治于瞋恚、以因緣觀治于愚癡、以修空觀治
【現代漢語翻譯】 現代漢語譯本：
「也是這樣。
「善男子！譬如十方虛空無量無邊；菩薩的有為智慧也像這樣。
「善男子！譬如轉輪聖王（Chakravarti-raja，擁有統治世界的輪寶的理想統治者）的大夫人懷孕七日，這個孩子就具有轉輪王的相貌，諸天尊重他超過其他具有身力的王子。為什麼呢？因為這個胎中的王子必定繼承尊位，延續聖王的血脈。善男子！初發心的菩薩也像這樣，雖然還沒有完全具備菩薩的相貌，卻像胎中的王子一樣，受到諸天、神、王的深深尊重。為什麼呢？因為這樣的菩薩必定繼承尊位，不會斷絕佛種。
「善男子！譬如一顆琉璃珠勝過水晶；菩薩也是這樣，從最初發心就勝過一切眾生。
「善男子！譬如大王的夫人生孩子的時候，小王、群臣都來拜謁；菩薩也是這樣，初發心的時候，諸天世人都應該禮拜。
「善男子！譬如雪山王（Himavat，雪山之王），各種藥草遍佈，沒有特定的歸屬，也沒有分別，只要有病，都能治療；菩薩也是這樣，所積聚的智慧之藥沒有分別，普遍為眾生平等地救護。
「善男子！譬如新月升起，眾人喜愛敬重超過滿月。善男子！像這樣，眾生相信我的話，喜愛敬重菩薩勝過如來（Tathagata，佛的稱號之一）。為什麼呢？因為諸菩薩生出如來。」
當時，世尊又告訴寶積菩薩摩訶薩（Ratnakara-bodhisattva-mahasattva，寶積菩薩，大菩薩）說：「善男子！菩薩摩訶薩經常爲了利益一切眾生而修集梵行（brahmacarya，清凈的行為），清凈功德，無上善根，以平等心施與眾生，所得到的智慧之藥遍及十方，治療一切煩惱病苦，都使他們徹底痊癒，永遠不再復發。
「什麼叫做菩薩的智慧之藥？就是用不凈觀來對治貪慾，用修習慈心來對治瞋恚，用因緣觀來對治愚癡，用修習空觀來對治 English version:
'It is also thus.'
'Good man! Just as the ten directions of empty space are limitless and boundless, so too is the active wisdom of a Bodhisattva.
'Good man! Suppose a Chakravarti-raja (wheel-turning king, an ideal ruler who possesses a wheel jewel to rule the world) has a great queen who conceives for seven days. This child possesses the marks of a Chakravarti-raja, and the devas (gods) respect him more than the other sons who possess bodily strength. Why is this? Because this prince in the womb will surely inherit the honored position and continue the lineage of the holy king. Good man! A Bodhisattva who has just aroused the aspiration for enlightenment is also like this. Although he has not yet fully possessed the marks of a Bodhisattva, he is like a prince in the womb, deeply respected by the devas, gods, and kings. Why is this? Because such a Bodhisattva will surely inherit the honored position and not cut off the Buddha-seed.
'Good man! Just as a lapis lazuli gem is superior to crystal, so too is a Bodhisattva superior to all sentient beings from the moment he first arouses the aspiration for enlightenment.
'Good man! Just as when the great king's queen gives birth to a child, the lesser kings and ministers all come to pay homage, so too is it with a Bodhisattva. When he first arouses the aspiration for enlightenment, he should be worshiped by the devas and people of the world.
'Good man! Just as the Snow Mountain King (Himavat, the king of the snowy mountains) has various medicinal herbs growing everywhere, without belonging to any particular place or being distinguished from one another, and is able to cure all illnesses, so too is it with a Bodhisattva. The wisdom-medicine he has gathered is without distinction, and he universally and equally protects all sentient beings.
'Good man! Just as the newly risen moon is loved and respected by people more than the full moon, so too, good man, those sentient beings who believe my words love and respect a Bodhisattva even more than a Tathagata (one of the titles of a Buddha). Why is this? Because the Tathagata is born from the Bodhisattvas.'
At that time, the World-Honored One again said to Ratnakara-bodhisattva-mahasattva (Treasure Accumulation Bodhisattva, great bodhisattva): 'Good man! Bodhisattva-mahasattvas constantly cultivate pure conduct (brahmacarya), pure merit, and unsurpassed roots of goodness for the benefit of all sentient beings, and give them to sentient beings with an equal mind. The wisdom-medicine they obtain reaches the ten directions, curing all afflictions and suffering, causing them all to be completely healed and never arise again.
'What is called the wisdom-medicine of a Bodhisattva? It is using the contemplation of impurity to cure greed, using the cultivation of loving-kindness to cure anger, using the contemplation of dependent origination to cure ignorance, and using the cultivation of the contemplation of emptiness to cure
【English Translation】 Also thus. Good man! It is like the measureless, boundless space of the ten directions; the active wisdom of a Bodhisattva is also like this. Good man! It is like a wheel-turning sage king (Chakravarti-raja) whose great queen conceives for seven days. This child has the marks of a wheel-turning king. The gods respect him more than the other sons who have bodily strength. Why? This prince in the womb will surely inherit the honored position and continue the lineage of the sage king. Good man! A Bodhisattva who has just aroused the aspiration for enlightenment is also like this. Although he has not yet fully possessed the marks of a Bodhisattva, he is like a prince in the womb, deeply respected by the gods, spirits, and kings. Why? This Bodhisattva will surely inherit the honored position and not cut off the Buddha-seed. Good man! It is like a lapis lazuli gem that is superior to crystal; a Bodhisattva is also like this, surpassing all sentient beings from the moment he first arouses the aspiration for enlightenment. Good man! It is like when the great king's queen gives birth to a child, the lesser kings and ministers all come to pay homage; a Bodhisattva is also like this, when he first arouses the aspiration for enlightenment, he should be worshiped by the gods and people of the world. Good man! It is like the Snow Mountain King (Himavat), where various medicinal herbs grow everywhere, without belonging to any particular place or being distinguished from one another, and are able to cure all illnesses; a Bodhisattva is also like this, the wisdom-medicine he has gathered is without distinction, and he universally and equally protects all sentient beings. Good man! It is like the newly risen moon, which people love and respect more than the full moon. Good man! It is like this, sentient beings who believe my words love and respect a Bodhisattva even more than a Tathagata (one of the titles of a Buddha). Why? Because the Tathagata is born from the Bodhisattvas. At that time, the World-Honored One again said to Ratnakara-bodhisattva-mahasattva (Treasure Accumulation Bodhisattva, great bodhisattva): 'Good man! Bodhisattva-mahasattvas constantly cultivate pure conduct (brahmacarya), pure merit, and unsurpassed roots of goodness for the benefit of all sentient beings, and give them to sentient beings with an equal mind. The wisdom-medicine they obtain reaches the ten directions, curing all afflictions and suffering, causing them all to be completely healed and never arise again. What is called the wisdom-medicine of a Bodhisattva? It is using the contemplation of impurity to cure greed, using the cultivation of loving-kindness to cure anger, using the contemplation of dependent origination to cure ignorance, and using the cultivation of the contemplation of emptiness to cure
諸妄見、以無相觀治諸憶想分別境界、以無愿觀治於一切生三界愿、以四非倒治於四倒、以無常觀治無常中計常顛倒、以修苦觀治諸苦中計樂顛倒、以法無我治無我中計我顛倒、涅槃寂滅治不凈中計凈顛倒。
「身、受、心、法四念處觀則為對治四種顛倒——順身相觀不墮我見、順受相觀不墮我見、順心相觀不墮我見、順法相觀不墮我見——是四念處能治一切身、受、心、法，開涅槃門。
「以四正勤能斷已生諸不善法、不起未生諸不善法、未生善法悉能令生、已生善法能令增長。舉要言之，能斷一切諸不善法、成就一切諸善之法。四如意足治于身心一合之相，令得如意自在神通。以此五根治諸無信、懈怠、失念、亂心、無慧一切眾生，以此五力摧諸煩惱，以七覺分治諸法中疑悔妄謬，以八正道治諸邪道一切論師。
「善男子！是為畢竟智慧妙藥，菩薩常應修集、慇勤行之。
「善男子！閻浮提內，耆婆醫王最為第一。令三千大千世界一切眾生皆如耆婆，若有人問心中結使、煩惱、邪見、疑悔病藥，尚不能答，何況能治？菩薩于中應作是念：『我終不以世藥為足，我當修習出世智藥，亦修一切善根福德。』如是，菩薩得智藥已，遍到十方畢竟療治一切眾生煩惱等病。
「何謂菩薩出世
【現代漢語翻譯】 現代漢語譯本：用諸妄見（認為一切見解都是虛妄的觀點）來對治憶想分別的境界，用無愿觀（不希求任何事物的修行方法）來對治對三界（欲界、色界、無色界）的愿求，用四非倒（苦、空、無常、無我的真實認知）來對治四倒（對苦的執著、對空的執著、對無常的執著、對無我的執著），用無常觀來對治在無常中執著為常的顛倒，用修苦觀來對治在諸苦中執著為樂的顛倒，用諸法無我來對治在無我中執著為我的顛倒，用涅槃寂滅來對治在不凈中執著為凈的顛倒。
身念處觀、受念處觀、心念處觀、法念處觀這四念處觀，是對治四種顛倒的——順著身相來觀察，就不會墮入我見；順著受相來觀察，就不會墮入我見；順著心相來觀察，就不會墮入我見；順著法相來觀察，就不會墮入我見——這四念處能夠對治一切身、受、心、法，開啟涅槃之門。
用四正勤能夠斷除已經產生的各種不善之法，使未產生的各種不善之法不再產生，使未產生的各種善法都能夠產生，使已經產生的各種善法能夠增長。總而言之，能夠斷除一切不善之法，成就一切善法。四如意足對治身心不協調的現象，使人得到如意自在的神通。用五根（信根、精進根、念根、定根、慧根）來對治那些沒有信心、懈怠、喪失正念、心神散亂、沒有智慧的一切眾生，用五力（信力、精進力、念力、定力、慧力）摧毀各種煩惱，用七覺分（念覺分、擇法覺分、精進覺分、喜覺分、輕安覺分、定覺分、舍覺分）來對治對各種佛法的懷疑、後悔和虛妄謬誤，用八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）來對治各種邪道和一切外道論師。
善男子！這是究竟的智慧妙藥，菩薩應當經常修習，勤奮地實踐。
善男子！在閻浮提（ Jambudvipa，我們所居住的這個世界）內，耆婆醫王（Jivaka，古代印度名醫）最為第一。即使三千大千世界的一切眾生都像耆婆一樣，如果有人問他們心中結使（Kleshas，煩惱的根本）、煩惱、邪見、疑悔等病的藥方，他們尚且不能回答，更何況能夠醫治？菩薩在其中應當這樣想：『我終究不以世間的藥物為滿足，我應當修習出世間的智慧之藥，也修習一切善根福德。』這樣，菩薩得到智慧之藥后，就能遍及十方，究竟地醫治一切眾生的煩惱等病。
什麼叫做菩薩的出世
【English Translation】 English version: Use the view of 'all views are false' to cure the realm of recollection and discrimination; use the 'no-wish' contemplation to cure all desires for the three realms (Desire Realm, Form Realm, Formless Realm); use the 'four non-inversions' (recognizing suffering as suffering, emptiness as emptiness, impermanence as impermanence, and no-self as no-self) to cure the four inversions (perceiving suffering as pleasure, emptiness as substance, impermanence as permanence, and no-self as self); use the contemplation of impermanence to cure the inversion of perceiving permanence in impermanence; use the cultivation of suffering to cure the inversion of perceiving pleasure in suffering; use the 'no-self' contemplation to cure the inversion of perceiving self in no-self; use Nirvana's (Nirvana, the state of enlightenment) quiescence to cure the inversion of perceiving purity in impurity.
The four foundations of mindfulness – mindfulness of body, mindfulness of feeling, mindfulness of mind, and mindfulness of phenomena – are the antidotes to the four inversions: observing the characteristics of the body in accordance with reality prevents falling into the view of self; observing the characteristics of feeling in accordance with reality prevents falling into the view of self; observing the characteristics of the mind in accordance with reality prevents falling into the view of self; observing the characteristics of phenomena in accordance with reality prevents falling into the view of self. These four foundations of mindfulness can cure all problems related to body, feeling, mind, and phenomena, and open the door to Nirvana.
The four right exertions can cut off all unwholesome dharmas that have already arisen, prevent all unwholesome dharmas that have not yet arisen from arising, cause all wholesome dharmas that have not yet arisen to arise, and cause all wholesome dharmas that have already arisen to increase. In short, they can cut off all unwholesome dharmas and accomplish all wholesome dharmas. The four bases of miraculous powers cure the disharmony between body and mind, enabling one to attain miraculous powers of wish fulfillment. The five roots (faith, diligence, mindfulness, concentration, and wisdom) cure all beings who lack faith, are lazy, lose mindfulness, have distracted minds, and lack wisdom. The five powers (power of faith, power of diligence, power of mindfulness, power of concentration, and power of wisdom) destroy all afflictions. The seven factors of enlightenment (mindfulness, investigation of dharmas, diligence, joy, tranquility, concentration, and equanimity) cure doubts, regrets, and false views regarding all dharmas. The eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) cures all wrong paths and all non-Buddhist teachers.
Good man! This is the ultimate wonderful medicine of wisdom. Bodhisattvas (Bodhisattva, an enlightened being) should constantly cultivate and diligently practice it.
Good man! In Jambudvipa (Jambudvipa, the continent where we live), Jivaka (Jivaka, a famous doctor in ancient India) is the foremost physician. Even if all beings in the three thousand great thousand worlds were like Jivaka, if someone were to ask them for a remedy for the diseases of mental knots (Kleshas, mental afflictions), afflictions, wrong views, and doubts, they would not be able to answer, let alone cure them. Bodhisattvas should think like this: 'I will never be satisfied with worldly medicine. I will cultivate the medicine of transcendent wisdom, and also cultivate all roots of goodness and merit.' In this way, after Bodhisattvas obtain the medicine of wisdom, they can reach all directions and ultimately cure all beings of afflictions and other diseases.
What is the Bodhisattva's transcendent
智藥？信知諸法從緣合生，信一切法無我、無人，亦無眾生、壽命知見，亦無作者、亦無受者，信解通達無我我所。於是空法無所得中不驚不畏，勤加精進而求心相，菩薩摩訶薩如是求心。
「何等是心？若貪慾耶？若瞋恚耶？若愚癡耶？若過去、未來、現在耶？若心過去，過去已滅；若心未來，未來未至；若心現在，現在無住。是心非內、非外亦非中間，是心無色、無識、無形、無見、無知、無住處。如是之心，十方三世一切諸佛不已曾見、非今現見、非當來見。若一切佛過去、來、今所不見者，云何當有？但以顛倒妄想因緣，心生諸法種種差別。
「善男子！是心如幻，憶想分別，起種種業、受種種身。
「善男子！心去如風，于非境界遠行難收；心如流水，生滅不住；心如燈炎，眾緣故有；是心如電，剎那不停；心如虛空，客塵煩惱之所障蔽；心如獼猴，取一、舍一，遍諸境界；心如畫師，能造種種業因緣故；心無暫定，隨逐種種諸煩惱故；心唯獨一，無第二故；心如大王，一切諸法增上主故；心常獨行，無伴侶故；心如怨家，能作一切諸苦惱故；心如狂象踏小兒諸土舍，能壞一切諸善根故；是心貪著如魚吞鉤，于苦受中生樂想故；是心如夢，于無我中生我想故；心如青蠅，于不凈中起凈想
【現代漢語翻譯】 現代漢語譯本： 智藥（智慧的藥）：確信一切諸法都是由因緣和合而生，確信一切法都沒有『我』、沒有『人』，也沒有眾生、壽命的知見，既沒有作者，也沒有受者，深信理解並通達無我、無我所的道理。因此，在空性的法中，對於無所得的境界不驚慌、不畏懼，勤奮精進地尋求心的真相，菩薩摩訶薩就是這樣尋求心的。
『什麼是心呢？是貪慾嗎？是瞋恚嗎？是愚癡嗎？是過去、未來、現在嗎？如果心是過去的，那麼過去已經滅亡；如果心是未來的，那麼未來尚未到來；如果心是現在的，那麼現在沒有停留。這個心既不在內、不在外，也不在中間，這個心沒有顏色、沒有意識、沒有形狀、沒有可見性、沒有知覺、沒有住處。這樣的心，十方三世一切諸佛都不曾見過、現在沒有見到、將來也不會見到。如果一切佛在過去、未來、現在都沒有見到的東西，怎麼會存在呢？只是因為顛倒妄想的因緣，心才生出諸法種種差別。』
『善男子！這個心就像幻象一樣，通過回憶和分別，產生種種業，承受種種身。』
『善男子！心離去就像風一樣，在非境界的地方遠行難以收回；心就像流水一樣，生滅不停留；心就像燈焰一樣，因為眾緣和合而存在；這個心就像閃電一樣，剎那不停息；心就像虛空一樣，被客塵煩惱所遮蔽；心就像獼猴一樣，拿一個、舍一個，遍及各種境界；心就像畫師一樣，能夠創造種種業的因緣；心沒有片刻的安定，總是追逐種種煩惱；心是唯一的，沒有第二個；心就像大王一樣，是一切諸法增上的主宰；心常常獨自行動，沒有伴侶；心就像怨家一樣，能夠製造一切痛苦煩惱；心就像狂象踩踏小孩的土屋一樣，能夠摧毀一切善根；這個心貪著就像魚吞下魚鉤一樣，在痛苦的感受中產生快樂的想法；這個心就像夢一樣，在無我的境界中產生有我的想法；心就像青蠅一樣，在不乾淨的東西中產生乾淨的想法。』
【English Translation】 English version: Wise Medicine (Intellectual Remedy): Truly believe that all dharmas arise from the combination of causes and conditions, believe that all dharmas are without 'self', without 'person', and without the views of sentient beings or lifespan, without a creator, and without a receiver, deeply believe, understand, and penetrate the principle of no-self and no-mine. Therefore, in the emptiness of dharmas, do not be alarmed or afraid of the state of no attainment, diligently strive to seek the truth of the mind, this is how Bodhisattva-Mahasattvas seek the mind.
'What is the mind? Is it greed? Is it hatred? Is it ignorance? Is it past, future, or present? If the mind is past, then the past has already perished; if the mind is future, then the future has not yet arrived; if the mind is present, then the present has no abiding. This mind is neither inside, nor outside, nor in between, this mind has no color, no consciousness, no form, no visibility, no perception, no dwelling place. Such a mind, all Buddhas of the ten directions and three times have never seen, do not see now, and will not see in the future. If all the Buddhas have not seen it in the past, future, and present, how can it exist? It is only because of the causes and conditions of inverted delusion that the mind gives rise to various differences in all dharmas.'
'Good man! This mind is like an illusion, through recollection and discrimination, it generates various karmas and receives various bodies.'
'Good man! The mind departs like the wind, traveling far in non-realms and difficult to retrieve; the mind is like flowing water, constantly arising and ceasing; the mind is like a lamp flame, existing because of the combination of various conditions; this mind is like lightning, ceasing not for an instant; the mind is like empty space, obscured by the dust of afflictions; the mind is like a monkey, taking one and discarding one, pervading all realms; the mind is like a painter, able to create the causes and conditions of various karmas; the mind has no moment of stability, always chasing after various afflictions; the mind is unique, there is no second; the mind is like a great king, the supreme master of all dharmas; the mind always acts alone, without companions; the mind is like an enemy, able to create all suffering and afflictions; the mind is like a mad elephant trampling on children's mud houses, able to destroy all good roots; this mind is attached like a fish swallowing a hook, generating the thought of pleasure in the midst of suffering; this mind is like a dream, generating the thought of self in the realm of no-self; the mind is like a blue fly, generating the thought of cleanliness in the midst of impurity.'
故；心如債主，生苦楚故；心如惡鬼，求人便故；心常高下，貪、瞋逼故；心如偷劫，奪善根故；心常貪色，如蛾投火；心常貪聲，如戰鼓響；心常貪香，如豬樂廁；心常貪味，如駝愛蜜；心常貪觸，如蠅著油。
「善男子！菩薩如是求於心相而不可得，若不可得則非過去、現在、未來；若非過去、現在、未來則出三世；若出三世則非有、無；若非有、無則是不起；夫不起者則是無性；若無性者則是無生；若無生者則是無滅；若無滅者則無所離；若無離者無來、無去、無退、無生；若無來去、無退、無生則無諸行；若無諸行是則無為；若無為者，是為一切諸聖根本，是中無有持戒、破戒；若無持戒、無破戒者，是則無行亦無非行；若無有行、無非行者，是則無有心心數法；若無心心數法者，則無有業亦無業報；若無有業、無業報者則無苦樂；若無苦樂是則聖性，是中無業、無起業者，無有身業亦無意業，是中無有上、下差別。
「聖性平等，猶若虛空；是性平等，無有優劣，一切諸法等一味故；是性平等，遠離一切身心相故；是性遠離一切諸法，順涅槃故；是性清凈，遠離一切煩惱垢故；是性無我，離我所故；是性真實，順如如故；是性寂靜，常安樂故；是性無有高下，從平等出故；是性真實，第一義故
【現代漢語翻譯】 現代漢語譯本：因此，心就像債主一樣，產生痛苦；心就像惡鬼一樣，總是向人索取；心總是忽高忽低，被貪婪和嗔恨所逼迫；心就像小偷強盜一樣，奪走人的善根；心總是貪戀美色，就像飛蛾撲火一樣；心總是貪戀聲音，就像戰鼓轟鳴一樣；心總是貪戀香味，就像豬喜歡廁所一樣；心總是貪戀味道，就像駱駝喜愛蜂蜜一樣；心總是貪戀觸感，就像蒼蠅粘在油上一樣。
『善男子！菩薩這樣尋求心的真相，卻不可得。如果不可得，那麼心就不是過去、現在、未來；如果不是過去、現在、未來，那麼心就超脫了三世；如果超脫了三世，那麼心就非有非無；如果非有非無，那麼心就是不起作用的；所謂不起作用，那就是無自性；如果無自性，那就是無生；如果無生，那就是無滅；如果無滅，那就無所脫離；如果無所脫離，就沒有來、沒有去、沒有退、沒有生；如果沒有來去、沒有退生，那就沒有諸行；如果沒有諸行，那就是無為；如果無為，那就是一切諸聖的根本，這裡面沒有持戒、破戒；如果沒有持戒、沒有破戒，那就是沒有行，也沒有非行；如果沒有行、沒有非行，那就是沒有心和心所法；如果沒有心和心所法，就沒有業，也沒有業報；如果沒有業、沒有業報，就沒有苦樂；如果沒有苦樂，那就是聖性，這裡面沒有業，也沒有造業者，沒有身業，也沒有意業，這裡面沒有上下差別。
『聖性是平等的，就像虛空一樣；這種聖性是平等的，沒有優劣之分，因為一切諸法都是同一味道；這種聖性是平等的，遠離一切身心之相；這種聖性遠離一切諸法，順應涅槃的境界；這種聖性是清凈的，遠離一切煩惱垢染；這種聖性是無我的，遠離我及我所；這種聖性是真實的，順應如如不動的真如本性；這種聖性是寂靜的，常享安樂；這種聖性沒有高下之分，從平等中產生；這種聖性是真實的，是第一義諦。』
【English Translation】 English version: Therefore, the mind is like a creditor, producing suffering; the mind is like an evil ghost, always demanding from others; the mind is always fluctuating, forced by greed and hatred; the mind is like a thief and robber, stealing people's roots of goodness; the mind is always greedy for beauty, like a moth flying into a flame; the mind is always greedy for sound, like the booming of a war drum; the mind is always greedy for fragrance, like a pig enjoying the toilet; the mind is always greedy for taste, like a camel loving honey; the mind is always greedy for touch, like a fly sticking to oil.
'Good man! The Bodhisattva seeks the true nature of the mind in this way, but it cannot be obtained. If it cannot be obtained, then the mind is not past, present, or future; if it is not past, present, or future, then the mind transcends the three worlds; if it transcends the three worlds, then the mind is neither existent nor non-existent; if it is neither existent nor non-existent, then the mind is inactive; what is called inactive is without self-nature; if it is without self-nature, then it is without birth; if it is without birth, then it is without extinction; if it is without extinction, then there is nothing to be detached from; if there is nothing to be detached from, there is no coming, no going, no retreating, no birth; if there is no coming and going, no retreating and birth, then there are no activities (諸行); if there are no activities, then it is non-action (無為); if it is non-action, then it is the root of all the saints, in which there is no keeping precepts, no breaking precepts; if there is no keeping precepts, no breaking precepts, then there is no action, and no non-action; if there is no action, no non-action, then there are no mental functions (心心數法); if there are no mental functions, then there is no karma, and no karmic retribution; if there is no karma, and no karmic retribution, then there is no suffering and happiness; if there is no suffering and happiness, then it is the holy nature (聖性), in which there is no karma, and no creator of karma, no physical karma, and no mental karma, in which there is no upper and lower difference.
'The holy nature is equal, like the void; this nature is equal, without superiority or inferiority, because all dharmas (諸法) are of the same taste; this nature is equal, far away from all forms of body and mind; this nature is far away from all dharmas, in accordance with Nirvana (涅槃); this nature is pure, far away from all defilements of afflictions; this nature is selfless, far away from self and what belongs to self; this nature is true, in accordance with Suchness (如如); this nature is tranquil, always enjoying happiness; this nature has no high or low, arising from equality; this nature is true, the ultimate truth (第一義).'
；是性無盡，畢竟不生故；是性常住，諸法常爾故；是性安樂，涅槃第一故；是性清凈，離一切相故；是性無我，求不可得故。
「善男子！汝等應當內善觀察，莫外馳騁。
「善男子！當來沙門，如狗逐塊。云何名為如狗逐塊？譬如有人以塊擲狗，狗即舍人而走逐塊。如是，善男子！有諸沙門、清信士女，怖畏色、聲、香、味、觸故，住阿蘭若空閑之處，獨無等侶，離眾憒鬧，身離五欲而心不捨。是人存念色、聲、香、味、觸等，心貪樂著而不內察，不知云何當離五塵。以不知故，有時來入城邑、聚落、在人眾中還為五欲之所繫縛。若空閑處持有漏戒，死得生天，又為天上五欲所縛。從天上墮，終不得脫於三惡道——所謂地獄、畜生、餓鬼——是名沙門如狗逐塊。
「善男子！云何沙門不如於彼逐塊之狗？若有沙門為人所罵而不加報，打害、瞋毀亦不報之，但自內責、求伏於心，作如是觀：『罵者是誰？受者是誰？打者、害者、毀者、瞋者亦復是誰？』是名沙門不如於彼逐塊癡狗。
「善男子！如調馬師，馬若𢤱悷即為制伏；行者亦爾，隨心所向則能收攝，不令放逸。
「善男子！譬如有人咽喉閉塞則能斷命；如是，善男子！一切諸見，唯有我見則能斷于智慧命根。
「善男
【現代漢語翻譯】 現代漢語譯本：是自性的無盡，因為畢竟不生不滅；是自性的常住，因為一切諸法的本性本來如此；是自性的安樂，因為涅槃是最究竟的安樂；是自性的清凈，因為遠離一切表相；是自性的無我，因為尋求也無法得到。
『善男子！你們應當向內好好觀察，不要向外追逐。』
『善男子！未來的出家人，就像狗追逐土塊一樣。什麼叫做像狗追逐土塊呢？譬如有人用土塊丟狗，狗就捨棄人而跑去追逐土塊。像這樣，善男子！有一些出家人、清信士女，因為害怕色（rūpa，形態、顏色）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸感）的緣故，住在阿蘭若（araṇya，寂靜處）空閑的地方，獨自一人沒有同伴，遠離人群的喧鬧，身體上遠離五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸），而心裡卻放不下。這些人心裡想著色、聲、香、味、觸等等，心裡貪戀執著而不向內省察，不知道應當如何遠離五塵（pañca viṣayāḥ，色、聲、香、味、觸）。因為不知道的緣故，有時來到城邑、村落，在人群中反而被五欲所束縛。如果在空閑的地方持有漏洞的戒律，死後能夠昇天，又被天上的五欲所束縛。從天上墮落下來，最終不能脫離三惡道（trayo durgatayah，地獄、餓鬼、畜生）——就是地獄、畜生、餓鬼——這就叫做沙門像狗追逐土塊。』
『善男子！什麼樣的出家人不像追逐土塊的狗呢？如果有的出家人被人謾罵而不還口，被人打、傷害、嗔恨、譭謗也不報復，只是自我反省、努力降伏自己的內心，這樣觀察：『罵人的是誰？承受謾罵的又是誰？打人、害人、譭謗的人、嗔恨的人又是誰？』這就叫做不像追逐土塊的愚癡的狗的出家人。』
『善男子！就像調馬師，馬如果兇悍不馴服就加以制伏；修行人也是這樣，隨著心所向往就能夠收攝，不讓它放縱。』
『善男子！譬如有人咽喉堵塞就會斷送性命；像這樣，善男子！一切的見解，只有我見（ātma-dṛṣṭi，認為有「我」的錯誤觀念）能夠斷送智慧的命根。』
『善男子！』
【English Translation】 English version: It is the endlessness of the nature, because it ultimately does not arise or cease; it is the permanence of the nature, because all dharmas are always like this; it is the bliss of the nature, because Nirvana (nirvāṇa, liberation) is the foremost bliss; it is the purity of the nature, because it is apart from all characteristics; it is the non-self of the nature, because it cannot be found even if sought.
'Good men! You should observe well inwardly, do not rush outwards.'
'Good men! Future śrāmaṇas (monastics) will be like dogs chasing clods. What is called like dogs chasing clods? For example, if someone throws a clod at a dog, the dog will abandon the person and run after the clod. Likewise, good men! There are śrāmaṇas (monastics), believing men and women, who, fearing rūpa (form, color), śabda (sound), gandha (smell), rasa (taste), sparśa (touch), dwell in secluded araṇyas (forests), alone without companions, away from the noise of the crowd, physically separated from the five kāmaguṇāḥ (objects of desire: forms, sounds, smells, tastes, and tactile objects), but their minds do not let go. These people dwell on rūpa, śabda, gandha, rasa, sparśa, etc., their minds greedily attached and not observing inwardly, not knowing how to be apart from the pañca viṣayāḥ (five sense objects). Because they do not know, they sometimes come into cities and villages, and in the midst of people, they are again bound by the five desires. If they hold leaky precepts in secluded places, they will be reborn in the heavens after death, and again be bound by the five desires of the heavens. Falling from the heavens, they will ultimately not be able to escape the trayo durgatayah (three evil destinies) -- namely, hell, animals, and hungry ghosts -- this is called a śrāmaṇa like a dog chasing clods.'
'Good men! What kind of śrāmaṇa is not like that dog chasing clods? If there is a śrāmaṇa who is cursed by others and does not retaliate, beaten, harmed, angered, or slandered, he does not retaliate, but instead reflects on himself, seeking to subdue his mind, making such an observation: 'Who is the one who curses? Who is the one who receives the curse? Who is the one who beats, harms, slanders, angers?' This is called a śrāmaṇa who is not like that foolish dog chasing clods.'
'Good men! Like a horse trainer, if a horse is unruly, he will subdue it; a practitioner is also like this, he can gather in his mind according to where it goes, not letting it be unrestrained.'
'Good men! For example, if someone's throat is blocked, it will cut off their life; likewise, good men! Of all views, only ātma-dṛṣṭi (the view of self) can cut off the root of the life of wisdom.'
'Good men!'
子！譬如有人隨所縛處而求解脫；如是，善男子！隨心所著當應求解。
「善男子！出家之人則有二種不凈污心。何謂為二？一者、讀誦世間文章、外道諸術，二者、多畜諸好衣缽、種種服飾。
「又，出家人二種堅縛。何謂為二？一、執著縛，二、供養縛。
「又，出家人二種障法。何謂為二？一者、親近白衣，二者、憎惡善友。
「又，出家人有二種垢。何謂為二？一者、忍受煩惱，二者、求諸檀越。
「又，出家人二種雹雨。何謂為二？一者、毀壞善根，違逆正法；二者、以破戒身受他信施。
「又，出家人二種癰瘡。何謂為二？一者、求顯他過，二者、自覆其罪。
「又，出家人二種燒熱。何謂為二？一者、以垢穢心愛著法服，二者、持戒人邊受其供養。
「又，出家人有二種病。何謂為二？一者、懷增上慢而調伏心，二者、破壞他人發大乘心。
「善男子！夫沙門者凡有四種。何謂為四？一者、形相詐現沙門，二者、威儀欺誑沙門，三者、求名沙門，四者、實行沙門。
「何謂形相詐現沙門？有一沙門形相具足——服僧伽梨，剃除鬚髮，執持應器——而便成就不凈身業、不凈口業、不凈心業，不善護身、慳嫉懈怠、破戒懷惡，是名形相詐現
【現代漢語翻譯】 現代漢語譯本： 『善男子！譬如有人在被束縛的地方尋求解脫；同樣，善男子！對於心中執著的事物，應當尋求解脫。』
『善男子！出家之人有兩種不凈的心。哪兩種呢？一是閱讀世間的文章、外道的各種法術；二是積蓄過多的精美衣缽、各種服飾。』
『又，出家人有兩種堅固的束縛。哪兩種呢？一是執著於事物本身的束縛，二是執著於他人供養的束縛。』
『又，出家人有兩種障礙修法的因素。哪兩種呢？一是親近在家的俗人，二是憎恨善良的朋友。』
『又，出家人有兩種污垢。哪兩種呢？一是忍受煩惱而不去除，二是追求施主（檀越）。』
『又，出家人有兩種冰雹般的災難。哪兩種呢？一是毀壞自己的善根，違背正確的佛法；二是以破戒之身接受他人的供養。』
『又，出家人有兩種癰瘡。哪兩種呢？一是喜歡揭露他人的過失，二是掩蓋自己的罪過。』
『又，出家人有兩種燒灼的熱惱。哪兩種呢？一是懷著污穢的心貪愛法衣，二是在持戒的人面前接受他們的供養。』
『又，出家人有兩種疾病。哪兩種呢？一是懷著增上慢（認為自己已經證悟很高境界的傲慢）卻想要調伏自己的心，二是破壞他人發起大乘菩提心。』
『善男子！所謂的沙門（Śrāmaṇa）總共有四種。哪四種呢？一是外表裝作沙門，二是行為虛偽欺騙的沙門，三是追求名利的沙門，四是真正修行的沙門。』
『什麼是外表裝作沙門呢？有一種沙門，外表看起來很完整——穿著僧伽梨（Saṃghāṭī，袈裟），剃除了鬚髮，拿著應器（缽）——卻造作不凈的身業、不凈的口業、不凈的心業，不善於守護身口意，慳吝嫉妒懈怠，破戒且心懷惡意，這就是外表裝作沙門。』
【English Translation】 English version: 『Good man! It is like someone seeking liberation from the very place where they are bound; likewise, good man! One should seek liberation from whatever the mind is attached to.』
『Good man! There are two kinds of impure minds for those who have left home. What are the two? First, reading worldly literature and various techniques of external paths; second, accumulating too many fine robes and various ornaments.』
『Furthermore, there are two kinds of firm bonds for those who have left home. What are the two? First, the bond of attachment to things themselves; second, the bond of attachment to offerings from others.』
『Furthermore, there are two kinds of hindrances to the Dharma for those who have left home. What are the two? First, associating closely with laypeople; second, hating good friends.』
『Furthermore, there are two kinds of defilements for those who have left home. What are the two? First, enduring afflictions without removing them; second, seeking patrons (Dānavati).』
『Furthermore, there are two kinds of hail-like disasters for those who have left home. What are the two? First, destroying one's own roots of virtue and going against the correct Dharma; second, receiving offerings from others with a body that has broken precepts.』
『Furthermore, there are two kinds of ulcers for those who have left home. What are the two? First, seeking to reveal the faults of others; second, concealing one's own transgressions.』
『Furthermore, there are two kinds of burning heat for those who have left home. What are the two? First, cherishing Dharma robes with a defiled mind; second, receiving offerings in the presence of those who uphold the precepts.』
『Furthermore, there are two kinds of illnesses for those who have left home. What are the two? First, harboring superior conceit (thinking one has attained a high level of realization) while trying to tame one's mind; second, destroying the aspiration for the Great Vehicle (Mahāyāna) in others.』
『Good man! There are four kinds of Śrāmaṇas (沙門, ascetic). What are the four? First, Śrāmaṇas who falsely appear as such; second, Śrāmaṇas who deceive with their behavior; third, Śrāmaṇas who seek fame; fourth, Śrāmaṇas who truly practice.』
『What are Śrāmaṇas who falsely appear as such? There is a Śrāmaṇa who has a complete appearance—wearing the Saṃghāṭī (僧伽梨, monastic robe), having shaved his beard and hair, holding an alms bowl (應器)—but engages in impure bodily actions, impure verbal actions, and impure mental actions, is not skilled in guarding body, speech, and mind, is stingy, jealous, and lazy, breaks precepts and harbors evil intentions; this is called a Śrāmaṇa who falsely appears as such.』
沙門。
「何謂威儀欺誑沙門？有一沙門具足沙門身四威儀，行、立、坐、臥一心安詳，斷諸美味，修四聖種，遠離眾會憒鬧之所，言語柔軟。如是德行欲為欺誑、不為寂靜，而於空法見有所得、于無所得而生怖畏如臨坑想、于說法者而生忿怒如怨賊想，是名威儀欺誑沙門。
「何謂名聞沙門？有一沙門偽作相貌、現行持戒，欲令人聞；努力讀誦，欲令他知自為多聞；獨處閑靜不餘雜鬧，欲使人知住阿蘭若；少欲知足修遠離法，欲得人知我是厭離。不為寂靜、不為得道、不為沙門及沙門果、不為涅槃微妙勝果，是則名為求名沙門。
「善男子！何謂實行沙門？有一沙門于自身命尚不生貪，何況利養、名聞等事？于空、無相、無取之法，聞大歡喜，順達真如，隨說而行。不為涅槃而修梵行，豈樂三界無樂之處？空尚不執，何況我見、眾生人見？依止於法而求解脫——夫求解脫不外馳騁——見一切法本來無垢、畢竟清凈，但依自身、不依於他。于佛法身尚不執著，何況色身？以空遠離而不見法，何況貪著音聲、言說？以無為法尚不見僧，何況當見有和合眾？于諸法中無所斷除、無所修行，不生生死、不著涅槃，知一切法本來寂滅，不見有得、不求解脫，是名實行沙門。
「如是，善男子！汝等當
【現代漢語翻譯】 現代漢語譯本 沙門（Śrāmaṇa）：指修行者。
『什麼叫做威儀欺誑的沙門呢？有一種沙門，表面上具備沙門的身四威儀（行、立、坐、臥），一心安詳，斷絕各種美味，修習四聖種（知足於衣、食、住、藥），遠離眾人聚集喧鬧的地方，言語柔和。像這樣的德行，是爲了欺騙，不是爲了寂靜，對於空法卻認為有所得，對於無所得卻心生怖畏，如同面臨深坑一樣，對於說法的人卻心生忿怒，如同怨恨賊人一樣，這就叫做威儀欺誑的沙門。
『什麼叫做名聞沙門呢？有一種沙門，虛偽地做出好的相貌，表面上實行持戒，想要讓人聽到他的名聲；努力地讀誦經典，想要讓別人知道自己是多麼博學多聞；獨自一人住在清凈的地方，不與其他人雜居，想要使人知道自己住在阿蘭若（Araṇya，寂靜處）；少欲知足，修習遠離之法，想要得到別人的稱讚，說我是厭離世俗之人。他不是爲了寂靜，不是爲了得道，不是爲了成為真正的沙門以及獲得沙門果，不是爲了涅槃（Nirvāṇa）這種微妙殊勝的果報，這就叫做追求名聞的沙門。
『善男子！什麼叫做實行沙門呢？有一種沙門，對於自己的身命尚且不生貪戀，更何況是利益供養、名聲等事呢？對於空、無相、無取之法，聽聞後心生大歡喜，順應通達真如（Tathātā），隨著所說的道理而實行。不爲了涅槃而修習梵行（Brahmacarya），怎麼會貪戀三界（欲界、色界、無色界）這種沒有快樂的地方呢？空尚且不執著，更何況是我見、眾生見、人見呢？依止於佛法而求解脫——真正求解脫的人不會向外馳求——他見到一切法本來就是沒有垢染的，畢竟是清凈的，只是依靠自身，不依靠他人。對於佛的法身尚且不執著，更何況是色身呢？以空性的遠離而不見有任何法，更何況是貪著音聲、言說呢？以無為法尚且不見有僧伽（Saṃgha，僧團），更何況會見到有和合的僧眾呢？對於諸法之中，沒有什麼需要斷除的，沒有什麼需要修行的，不生於生死，不執著于涅槃，知道一切法本來就是寂滅的，不見有什麼可以得到的，不求解脫，這就叫做實行沙門。
『像這樣，善男子！你們應當……』
【English Translation】 English version Śrāmaṇa: Refers to a practitioner.
'What is a Śrāmaṇa who deceives with demeanor? There is a Śrāmaṇa who outwardly possesses the four dignities of a Śrāmaṇa (walking, standing, sitting, lying down), whose mind is peaceful and composed, who abstains from all delicacies, cultivates the four noble lineages (contentment with clothing, food, lodging, and medicine), keeps away from crowded and noisy places, and speaks gently. Such virtuous conduct is for the sake of deception, not for tranquility. He sees something to be gained in the empty Dharma, and feels fear towards the unobtainable as if facing a pit. He becomes angry at the speaker of Dharma as if hating a thief. This is called a Śrāmaṇa who deceives with demeanor.'
'What is a Śrāmaṇa seeking fame? There is a Śrāmaṇa who falsely creates appearances and outwardly practices precepts, wanting people to hear of him. He diligently recites scriptures, wanting others to know that he is learned. He dwells alone in quiet places, not mixing with others, wanting people to know that he lives in Araṇya (a quiet place). He is content with little and practices detachment, wanting people to know that he is disgusted with the world. He is not doing it for tranquility, not for attaining the Path, not for becoming a true Śrāmaṇa and attaining the fruit of a Śrāmaṇa, not for the subtle and supreme fruit of Nirvāṇa. This is called a Śrāmaṇa seeking fame.'
'Good man! What is a Śrāmaṇa of true practice? There is a Śrāmaṇa who is not even greedy for his own life, let alone for offerings, fame, and other such things. Upon hearing of the Dharma of emptiness, signlessness, and non-grasping, he rejoices greatly, accords with and penetrates Suchness (Tathātā), and acts according to what is taught. He does not cultivate pure conduct (Brahmacarya) for the sake of Nirvāṇa; how could he delight in the three realms (desire realm, form realm, formless realm), which are devoid of joy? He does not even cling to emptiness, let alone the view of self, the view of beings, and the view of persons. He relies on the Dharma to seek liberation—one who truly seeks liberation does not seek outwardly—he sees that all dharmas are originally without defilement and ultimately pure, relying only on himself and not on others. He does not even cling to the Dharma body of the Buddha, let alone the physical body. With the detachment of emptiness, he does not see any Dharma, let alone clinging to sounds and speech. With the unconditioned Dharma, he does not even see the Saṃgha (community), let alone seeing a harmonious assembly. Among all dharmas, there is nothing to be cut off and nothing to be cultivated. He is not born into birth and death, and he does not cling to Nirvāṇa. He knows that all dharmas are originally quiescent, sees nothing to be gained, and does not seek liberation. This is called a Śrāmaṇa of true practice.'
'Thus, good man! You should...'
學實行沙門，莫著名字，空無利益。
「善男子！譬如貧窮下賤之人強為作字名為富貴。于意云何？是貧賤人稱此名不？」
「不也。世尊！」
「如是，寶積！雖為沙門而無沙門實行之德，如彼貧人空荷名字。
「善男子！譬如有人漂溺海中渴乏而死。如是，寶積！有諸沙門雖多讀誦種種經典，而不能止貪、恚、癡渴，在法水中煩惱渴死，墮諸惡道。
「善男子！譬如醫王多畜眾藥，自身有病而不能治；多聞之人有煩惱病亦復如是，雖有多聞，不止煩惱，何能自利？
「善男子！譬如有人服王貴藥，不能將節為藥所害；多聞之人有煩惱病亦復如是，得好法藥，不能修行自害慧命。
「善男子！如摩尼珠墮不凈中，未即可用；多聞之人貪著利養，未能利益一切天人。
「善男子！譬如死人著金瓔珞；多聞破戒而被法服、受他供養，亦復如是。
「善男子！如長者子——若男、若女——凈自洗浴，剪除爪甲，以香自熏，著新凈衣，寶飾、華鬘莊嚴身首。如是，寶積！多聞之人受持凈戒而被法服、受他供養，亦復如是。
「善男子！有四種破戒似善持律。何謂為四？設有一人具足持戒，大小罪中心常怖畏，所聞戒法皆能履行，身、口、意業悉皆明白，正命
【現代漢語翻譯】 現代漢語譯本： 學習和實踐沙門（Śrāmaṇa，指佛教出家修行者）之道，不要執著于名聲，空有虛名沒有任何益處。
『善男子！譬如一個貧窮困苦的人，勉強給自己取名為富貴。你認為如何？這個貧窮困苦的人，能因為這個名字而變得富有嗎？』
『不能，世尊！』
『如是，寶積（Ratnakuta，菩薩名）！雖然身為沙門，卻沒有沙門真正修行的德行，就像那個貧窮的人空有名號一樣。』
『善男子！譬如有人漂浮在海中，因口渴而死。如是，寶積！有些沙門雖然讀誦很多經典，卻不能止息貪婪、嗔恨、愚癡的渴求，在佛法的海洋中因煩惱的渴求而死去，墮入各種惡道。』
『善男子！譬如一位醫王擁有很多藥材，但自己生病了卻不能醫治；廣聞博學的人有煩惱的疾病也是如此，雖然聽聞很多佛法，卻不能止息煩惱，又怎麼能利益自己呢？』
『善男子！譬如有人服用珍貴的藥物，卻不能適量服用，反而被藥物所害；廣聞博學的人有煩惱的疾病也是如此，得到了好的佛法之藥，卻不能修行，反而損害了自己的智慧生命。』
『善男子！如同摩尼寶珠（Maṇi，如意寶珠）掉落在不乾淨的地方，暫時不能使用；廣聞博學的人貪著名利供養，就不能利益一切天人和眾生。』
『善男子！譬如死人佩戴著金色的瓔珞；廣聞博學卻破戒的人，穿著僧人的法服，接受他人的供養，也是如此。』
『善男子！如同長者（Gṛhapati，富有的居士）的兒子——無論是男是女——乾淨地洗浴身體，剪除指甲，用香薰身，穿上乾淨的新衣服，用寶飾和花鬘莊嚴自己的身體。如是，寶積！廣聞博學的人受持清凈的戒律，穿著僧人的法服，接受他人的供養，也是如此。』
『善男子！有四種破戒的行為，看起來像是善於持戒。哪四種呢？假設有一個人具足持戒，對於大小罪過內心常常感到恐懼，所聽聞的戒律都能履行，身、口、意三業都非常明白，以正當的職業為生。
【English Translation】 English version: Learning and practicing the path of a Śrāmaṇa (Buddhist monastic practitioner), do not be attached to fame; empty names are of no benefit.
'Good man! For example, a poor and destitute person forces himself to be named 'Wealthy and Noble'. What do you think? Can this poor and destitute person become wealthy because of this name?'
'No, World Honored One!'
'Thus, Ratnakuta (name of a Bodhisattva)! Although one is a Śrāmaṇa, without the virtuous conduct of a true Śrāmaṇa, it is like that poor person bearing an empty name.'
'Good man! For example, someone drowns in the sea and dies of thirst. Thus, Ratnakuta! There are Śrāmaṇas who, although they recite many scriptures, cannot stop the thirst of greed, hatred, and delusion. In the water of the Dharma, they die of the thirst of afflictions and fall into evil realms.'
'Good man! For example, a king of medicine possesses many medicines, but cannot cure himself when he is sick; a learned person with the disease of afflictions is also like this. Although he has much learning, he cannot stop his afflictions, how can he benefit himself?'
'Good man! For example, someone takes a precious medicine of the king, but cannot take it in moderation and is harmed by the medicine; a learned person with the disease of afflictions is also like this. Having obtained the good medicine of the Dharma, he cannot practice it and harms his own wisdom-life.'
'Good man! Like a Maṇi jewel (wish-fulfilling jewel) falling into an unclean place, it cannot be used immediately; a learned person who is attached to profit and offerings cannot benefit all gods and humans.'
'Good man! Like a dead person wearing a golden necklace; a learned person who breaks the precepts, wearing the robes of a monk and receiving offerings from others, is also like this.'
'Good man! Like the son or daughter of a Gṛhapati (wealthy householder) - cleanly bathing themselves, cutting their nails, perfuming themselves with incense, wearing new and clean clothes, adorning their head and body with jewels and flower garlands. Thus, Ratnakuta! A learned person who upholds pure precepts, wearing the robes of a monk and receiving offerings from others, is also like this.'
'Good man! There are four kinds of precept-breaking that resemble good precept-holding. What are the four? Suppose there is a person who fully upholds the precepts, constantly fears great and small transgressions in his heart, is able to fulfill all the precepts he has heard, is clear about his actions of body, speech, and mind, and makes a living by right livelihood.
清潔，如是之人說有我論，是初破戒似善持律。善男子！復有一人誦持戒律，隨所說行，身見不滅，是二破戒似善持律。善男子！復有一人具足持戒，取眾生相而行慈心，聞一切法本來無生心大驚怖，是三破戒似善持律。善男子！復有一人具足修行十二頭陀，見有罪相，是四破戒似善持律。
「善男子！夫持戒者，無我、無我所，無作、無非作，無有作法、亦無作者，無行、無非行，無色、無名，無相、無非相，無成、無不成，無取、無舍，無可取、無可棄，無眾生、無眾生名，無心、無心名，無世間、無非世間，無依止、無非依止，不以持戒而自矜高，亦不輕蔑毀破戒者，亦不憶想分別此戒。
「寶積！是名聖戒、無流之戒、不著三有無所依戒。」
爾時，世尊欲重宣此義而說偈言：
「清凈持戒者， 無垢、無所有， 持戒無憍慢， 亦無所依止， 持戒無愚癡， 亦無有諸縛， 持戒無塵污， 亦無有違失。 持戒心善軟， 畢竟常恒寂， 遠離於一切， 憶想諸分別。 解脫諸亂念， 是凈持佛戒， 不貪惜身命、 不用諸有生， 修習于正行、 安住于正道， 是名為佛法， 堅實凈持戒。 持戒不染世， 亦不依世法， 逮得智慧明
【現代漢語翻譯】 現代漢語譯本： 『善男子！如果有人自稱清凈，卻執著于『我』的觀念，這種人表面上好像持戒，實際上是破戒。這是第一種破戒但表面上看似持戒的情況。』 『善男子！還有一種人，誦讀並遵守戒律，按照戒律所說的去做，但『身見』（認為身體是真實存在的錯誤觀念）卻沒有消除，這第二種破戒但表面上看似持戒的情況。』 『善男子！還有一種人，雖然完全遵守戒律，卻執著于眾生的表象而行慈悲之心，聽到一切法本來沒有生起（無生）的道理就感到非常驚恐，這是第三種破戒但表面上看似持戒的情況。』 『善男子！還有一種人，完全修行十二種頭陀行（苦行），卻看到罪過的表象，這是第四種破戒但表面上看似持戒的情況。』
『善男子！真正的持戒者，心中沒有『我』，也沒有『我所』（屬於我的東西），沒有造作，也沒有非造作，沒有能造作的法，也沒有造作者，沒有行為，也沒有非行為，沒有色（物質），也沒有名（名稱），沒有相（表象），也沒有非相，沒有成就，也沒有不成就，沒有取（獲取），也沒有舍（捨棄），沒有可取的東西，也沒有可捨棄的東西，沒有眾生，也沒有眾生的名稱，沒有心，也沒有心的名稱，沒有世間，也沒有非世間，沒有依止，也沒有非依止，不因為持戒而自高自大，也不輕視毀壞戒律的人，也不去憶想分別這些戒律。』
『寶積（Ratnakuta，菩薩名）！這叫做聖戒、無漏的戒、不執著於三有（欲界、色界、無色界）的無所依的戒。』
這時，世尊爲了再次宣說這個道理，用偈語說道：
『清凈持戒的人，沒有污垢，也沒有任何執著，持戒沒有驕慢之心，也沒有任何依止，持戒沒有愚癡，也沒有任何束縛，持戒沒有塵埃污染，也沒有任何過失。持戒的心善良柔和，最終達到常恒寂靜的境界，遠離一切憶想和分別。解脫各種混亂的念頭，這就是清凈地持守佛陀的戒律，不貪戀珍惜自己的身命，不追求各種有生之法，修習正確的行為，安住在正確的道路上，這叫做佛法，是堅實清凈的持戒。持戒不被世俗污染，也不依賴世俗的法則，從而獲得智慧的光明。』
【English Translation】 English version: 『Good man! If someone claims to be pure but clings to the notion of 『self,』 such a person appears to be upholding the precepts but is actually breaking them. This is the first instance of breaking the precepts while seemingly upholding them.』 『Good man! Furthermore, there is someone who recites and upholds the precepts, acting according to what the precepts say, but the 『self-view』 (the mistaken notion that the body is real) is not eliminated. This is the second instance of breaking the precepts while seemingly upholding them.』 『Good man! Furthermore, there is someone who fully observes the precepts but clings to the appearance of sentient beings while practicing loving-kindness. Upon hearing that all dharmas are originally unarisen (non-arising), they become greatly frightened. This is the third instance of breaking the precepts while seemingly upholding them.』 『Good man! Furthermore, there is someone who fully practices the twelve dhuta practices (ascetic practices) but sees the appearance of faults. This is the fourth instance of breaking the precepts while seemingly upholding them.』
『Good man! One who truly upholds the precepts has no 『self,』 no 『belongings of self,』 no creation, no non-creation, no dharma of creation, no creator, no action, no non-action, no form (matter), no name (label), no appearance, no non-appearance, no achievement, no non-achievement, no taking, no abandoning, nothing to be taken, nothing to be abandoned, no sentient beings, no names of sentient beings, no mind, no names of mind, no world, no non-world, no reliance, no non-reliance. They do not become arrogant because of upholding the precepts, nor do they despise those who break the precepts, nor do they recall and discriminate these precepts.』
『Ratnakuta (Ratnakuta, name of a Bodhisattva)! This is called the holy precepts, the precepts without outflows, the precepts without reliance, not clinging to the three realms of existence (desire realm, form realm, formless realm).』
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
『One who upholds the precepts purely, is without defilement, without any possessions, upholding the precepts without arrogance, also without any reliance, upholding the precepts without ignorance, also without any bonds, upholding the precepts without dust or stain, also without any transgression. The mind that upholds the precepts is kind and gentle, ultimately reaching constant and tranquil stillness, far removed from all recollection and discrimination. Liberated from all confused thoughts, this is purely upholding the Buddha』s precepts, not greedily cherishing one』s own life, not seeking various conditioned existences, cultivating right conduct, abiding in the right path, this is called the Buddha』s Dharma, firm and pure upholding of the precepts. Upholding the precepts is not tainted by the world, nor does it rely on worldly laws, thereby attaining the light of wisdom.』
， 無暗、無所有， 無我、無彼想， 已知見諸相， 是名為佛法， 真實凈持戒。 無有此彼岸， 亦無有中間， 于無此彼中， 亦不有所著， 無縛、無諸漏， 亦無有欺誑， 是名為佛法， 真實凈持戒。 心不著名色， 不生我我所， 是名為安住， 真實凈持戒。 雖持諸戒行， 其心不自高， 亦不以為上， 過戒求智慧， 是名為真實， 清凈持戒相。 不以戒為最， 亦不貴三昧， 過此二事已， 修習于智慧。 空寂無所有， 是諸賢聖性， 如是凈戒者， 諸佛所稱美。 心脫于身見， 除滅我我所， 信解于諸佛， 所行空寂法， 如是持聖戒， 則為無有等。 依戒得三昧， 三昧能修慧； 依因所修慧， 逮得於凈智； 已得凈智者， 具足清凈戒。」
佛說是語時，五百沙門不受諸法，心得解脫；三萬二千人遠塵離垢，得法眼凈；五百沙門得於禪定，聞此深法心不信解、不能通達、不入內懷，從座而起還於山林。
爾時，大迦葉前白佛言：「世尊！是五百沙門皆得禪定，不能信解入深法故，從座起去。」
佛語大迦葉：「是諸沙門以增上慢，聞是清凈無流戒相，不能
【現代漢語翻譯】 現代漢語譯本 沒有黑暗，沒有執著于任何事物， 沒有『我』（無我，Anatta）和『他人』（無彼，another person）的想法，已經知曉並看見了諸法的實相（諸相，all phenomena）， 這被稱為佛法（Buddhadharma），是真實清凈的持戒（凈持戒，pure precepts）。 沒有此岸（此岸，this shore，指生死輪迴），也沒有彼岸（彼岸，the other shore，指涅槃）， 對於沒有此岸和彼岸的中間狀態，也不執著于任何事物， 沒有束縛，沒有各種煩惱（諸漏，all defilements），也沒有欺騙和虛妄， 這被稱為佛法，是真實清凈的持戒。 內心不執著於色（色，form）、名（名，name），不產生『我』（我，self）和『我的』（我所，what belongs to me）的想法， 這被稱為安住（安住，dwelling），是真實清凈的持戒。 即使持守各種戒律和行為（諸戒行，all precepts and conduct），內心也不自高自大， 也不認為戒律是最高的，超越戒律去追求智慧（智慧，wisdom）， 這被稱為真實，是清凈持戒的相貌。 不認為戒律是最重要的，也不看重三昧（Samadhi，禪定）， 超越這兩種事物之後，修習于智慧。 空寂無所有，這是諸位賢聖的本性， 像這樣清凈持戒的人，會被諸佛所稱讚。 內心擺脫了對身體的執見（身見，belief in a self），消除並滅除了『我』和『我的』的想法， 信受並理解諸佛所行的空寂之法， 像這樣持守聖戒，就是無與倫比的。 依靠戒律可以獲得三昧，三昧能夠修習智慧； 依靠因緣所修習的智慧，能夠獲得清凈的智慧（凈智，pure wisdom）； 已經獲得清凈智慧的人，就具足了清凈的戒律。 佛陀說完這些話的時候，五百位比丘（沙門，Sramana）因為不接受諸法，心得到解脫；三萬二千人遠離塵垢，得到法眼凈（法眼凈，pure Dharma eye）；五百位比丘得到了禪定，但聽到這甚深之法，內心不相信、不理解、不深入思考，於是從座位上站起來，返回山林。 當時，大迦葉（Mahakasyapa）向前對佛陀說：『世尊！這五百位比丘都得到了禪定，因為不能相信和理解這甚深之法，所以從座位上站起來離開了。』 佛陀對大迦葉說：『這些比丘因為增上慢（增上慢，false pride），聽到這清凈無漏的戒相，不能……』
【English Translation】 English version Without darkness, without attachment to anything, Without the thought of 'I' (Anatta) and 'other' (another person), having already known and seen the true nature of all phenomena, This is called the Buddhadharma, the true and pure observance of precepts. Without this shore (this shore, referring to the cycle of birth and death), and without the other shore (the other shore, referring to Nirvana), Without attachment to anything in the middle state between this shore and the other shore, Without bondage, without all defilements, and without deception and falsehood, This is called the Buddhadharma, the true and pure observance of precepts. The mind does not cling to form (form) and name (name), and does not generate the thought of 'I' (self) and 'mine' (what belongs to me), This is called dwelling, the true and pure observance of precepts. Even if observing various precepts and conduct, the mind is not arrogant, Nor does it consider the precepts to be the highest, surpassing the precepts to seek wisdom, This is called truth, the aspect of pure observance of precepts. Not considering the precepts to be the most important, nor valuing Samadhi (meditative concentration), Having surpassed these two things, cultivate wisdom. Emptiness and stillness without anything possessed, this is the nature of all sages, Those who observe pure precepts in this way are praised by all Buddhas. The mind is freed from the view of self (belief in a self), eliminating and extinguishing the thought of 'I' and 'mine', Believing and understanding the empty and still Dharma practiced by all Buddhas, Observing the holy precepts in this way is unparalleled. Relying on precepts, one can attain Samadhi, and Samadhi can cultivate wisdom; Relying on the wisdom cultivated through causes and conditions, one can attain pure wisdom; Those who have already attained pure wisdom are complete with pure precepts. When the Buddha finished speaking these words, five hundred Sramanas (monks) were liberated because they did not accept all dharmas; thirty-two thousand people were freed from dust and defilement and attained the pure Dharma eye; five hundred Sramanas attained Samadhi, but upon hearing this profound Dharma, their minds did not believe, understand, or deeply contemplate it, so they rose from their seats and returned to the mountains and forests. At that time, Mahakasyapa (Great Kasyapa) stepped forward and said to the Buddha: 'World Honored One! These five hundred Sramanas have all attained Samadhi, but because they cannot believe and understand this profound Dharma, they have risen from their seats and left.' The Buddha said to Mahakasyapa: 'These Sramanas, due to their false pride (false pride), upon hearing this pure and undefiled aspect of precepts, cannot...'
信解、通達了知。佛所說偈，其義甚深，不入內懷。所以者何？諸佛菩提極甚深故。若無福德、未種善根、隨逐惡友，多不能信受此深法。迦葉！是五百人於過去世迦葉佛時外道弟子，往到佛所欲求佛過，聞佛說法得少信心而自念言：『是佛希有，快說妙法。』以是善心福德因緣，命終之後生忉利天。從彼墮落生閻浮提，於我法中而得出家。是諸沙門深著諸見，聞說深法不能信解，而不隨順、不能通達。以聞深法因緣力故，得大利益，不以此生更墮惡道，當用此身得入涅槃。」
爾時，世尊告長老須菩提言：「汝往就彼諸沙門邊為教誨之，令其得解。」
長老須菩提對曰：「世尊！是等沙門于佛所說尚不信受，豈能信受於我語耶？」
是時，如來即為化作二沙門像，隨逐如是五百沙門所游道路。是諸沙門見是二人而問之曰：「汝何去耶？」
答曰：「我等欲去就阿蘭若，住于山林閑寂之處修禪定樂。所以者何？佛所說法殊不可解。」
諸沙門言：「長老！我等聞佛說法亦不能解，故欲入山修學禪定。」
時化沙門而對之曰：「我等當離自高逆心，應當求解佛所說義。所以者何？無高、無諍是沙門法。長老！如佛所說，涅槃之名空無所有。誰得涅槃？為何所滅？何法當名為涅槃耶
【現代漢語翻譯】 現代漢語譯本：領悟理解、通達明瞭。佛陀所說的偈頌，其含義非常深奧，難以深入內心。這是什麼原因呢？因為諸佛的菩提智慧極其深邃。如果沒有福德、沒有種下善根、追隨惡友的人，大多不能相信和接受這種深奧的佛法。迦葉（Kāśyapa，佛陀十大弟子之一）！這五百人在過去世迦葉佛（Kāśyapa Buddha，過去七佛之一）時期是外道弟子，他們去到佛陀那裡想要尋找佛陀的過失，聽聞佛陀說法后得到少許信心，並且自己心中想：『這位佛陀真是稀有，善於宣說妙法。』因為這種善心福德因緣，他們命終之後生到忉利天（Trāyastriṃśa，欲界六天之一）。從忉利天墮落後，生到閻浮提（Jambudvīpa，我們所居住的這個世界），在我的佛法中得以出家。這些沙門（Śrāmaṇa，出家修道者）深深執著于各種見解，聽聞深奧的佛法不能相信理解，不隨順佛法，也不能通達佛法。因為聽聞深奧佛法的因緣力量，他們能得到很大的利益，不會因為這一生的行為而再次墮入惡道，應當用這個身體證入涅槃（Nirvāṇa，佛教修行的最終目標，指解脫生死輪迴的狀態）。」
這時，世尊告訴長老須菩提（Subhūti，佛陀十大弟子之一）說：「你前往這些沙門那裡去教導他們，使他們能夠理解。」
長老須菩提回答說：「世尊！這些沙門對於佛陀所說的話尚且不能相信接受，怎麼能相信接受我的話呢？」
這時，如來就化作兩個沙門像，跟隨在這五百沙門所行走的道路上。這些沙門看見這兩個化身沙門，就問他們說：「你們要去哪裡？」
化身沙門回答說：「我們想要去阿蘭若（āraṇya，寂靜處），住在山林閑靜的地方修習禪定之樂。這是什麼原因呢？因為佛陀所說的法實在難以理解。」
這些沙門說：「長老！我們聽聞佛陀說法也不能理解，所以想要入山修學禪定。」
這時，化身沙門對他們說：「我們應當遠離自高自大的違逆之心，應當尋求理解佛陀所說的含義。這是什麼原因呢？沒有傲慢、沒有爭論才是沙門應有的行為。長老！正如佛陀所說，涅槃這個名稱是空無所有的。誰能證得涅槃？什麼被滅除了？什麼法才能被稱為涅槃呢？」
【English Translation】 English version: They believed, understood, and thoroughly comprehended. The verses spoken by the Buddha are profound in meaning, difficult to penetrate inwardly. Why is this so? Because the Bodhi (Enlightenment) of all Buddhas is extremely profound. If one lacks merit, has not planted good roots, and follows evil companions, they are mostly unable to believe and accept this profound Dharma (teachings). Kāśyapa (one of the Buddha's ten principal disciples)! These five hundred people were disciples of non-Buddhist sects during the time of the past Buddha Kāśyapa (one of the past seven Buddhas). They went to the Buddha seeking faults, and upon hearing the Buddha's teachings, they gained a little faith and thought to themselves: 'This Buddha is rare and wonderful, skillfully expounding the marvelous Dharma.' Due to this good intention and meritorious cause, after their lives ended, they were born in the Trāyastriṃśa Heaven (one of the six heavens of the desire realm). Falling from there, they were born in Jambudvīpa (the continent where we live), and in my Dharma, they were able to renounce the world. These Śrāmaṇas (ascetics) are deeply attached to various views, and upon hearing the profound Dharma, they cannot believe and understand, do not follow it, and cannot comprehend it. Because of the power of the cause of hearing the profound Dharma, they will gain great benefit and will not, due to the actions of this life, fall into evil realms again. They should use this body to enter Nirvāṇa (the ultimate goal of Buddhist practice, a state of liberation from the cycle of birth and death)."
At that time, the World-Honored One told the elder Subhūti (one of the Buddha's ten principal disciples): 'Go to those Śrāmaṇas and teach them, so that they may understand.'
The elder Subhūti replied: 'World-Honored One! These Śrāmaṇas do not even believe and accept what the Buddha says, how could they believe and accept my words?'
At that time, the Tathāgata (another name for the Buddha) transformed into two Śrāmaṇa images, following the path taken by these five hundred Śrāmaṇas. These Śrāmaṇas saw these two transformed Śrāmaṇas and asked them: 'Where are you going?'
The transformed Śrāmaṇas replied: 'We want to go to the āraṇya (secluded place), to live in the quiet places of the mountains and forests, and cultivate the joy of meditative concentration. Why is this so? Because the Dharma spoken by the Buddha is truly difficult to understand.'
These Śrāmaṇas said: 'Elder! We have heard the Buddha's teachings but cannot understand them, so we want to enter the mountains to study and practice meditative concentration.'
At that time, the transformed Śrāmaṇas said to them: 'We should abandon our arrogant and rebellious minds, and we should seek to understand the meaning of what the Buddha has said. Why is this so? Because being without arrogance and without contention is the Dharma of a Śrāmaṇa. Elder! As the Buddha has said, the name Nirvāṇa is empty and without substance. Who attains Nirvāṇa? What is extinguished? What Dharma can be called Nirvāṇa?'
？於此身中頗有我、人、眾生、壽者、作者、士夫、弗伽羅等得涅槃耶？」
又問：「何法名涅槃耶？」
諸沙門曰：「長老！貪、瞋、癡盡故涅槃耶？」
化沙門曰：「長老！是貪、瞋、癡可盡滅者當何處有？」
諸沙門曰：「是貪、瞋、癡，非內、非外，亦非中間。若無憶想、虛妄分別，是貪、瞋、癡亦不得生。」
化沙門曰：「長老！若爾，不須分別。長老！若不分別，貪、瞋、癡等豈得生耶？
「是貪、瞋、癡若不更生，是名寂靜，不為生死、不為涅槃。
「長老！以戒、定、慧、解脫、解脫知見不生、不滅。長老！如是等法顯了涅槃，是等諸法性相空寂，不取、不捨。長老！當滅此相謂涅槃想。若於無相而作想解、若於有相而作想解、於此有無而起想者，是名相縛。長老！應當入于滅受想定，若一能得入滅想定者、所作已辦，則為滿足更無餘事。」
是化沙門說是語時，五百沙門不受諸法，心得解脫。得解脫已，往詣佛所，頭面作禮，卻坐一處。
爾時，長老須菩提問諸沙門言：「汝等曏者為何處去？今何來耶？」
諸沙門曰：「長老！佛所說法，來無所從、去無所至。」
又復問曰：「汝等沙門云何聽法？」
沙門答曰：「
【現代漢語翻譯】 現代漢語譯本：『在這個身體中，有我(ātman，靈魂)、人(pudgala，補特伽羅)、眾生(sattva，有情)、壽者(jīva，命者)、作者(kāraka，作者)、士夫(puruṣa，丈夫)、弗伽羅(pugala，補伽羅)等獲得涅槃嗎？』
又問：『什麼法名為涅槃(nirvāṇa，寂滅)？』
諸沙門說：『長老！貪(rāga，貪慾)、瞋(dveṣa，嗔恚)、癡(moha，愚癡)滅盡故名為涅槃嗎？』
化沙門說：『長老！這些貪、瞋、癡如果可以滅盡，應當在何處滅盡呢？』
諸沙門說：『這些貪、瞋、癡，非在內、非在外，亦非在中間。如果沒有憶想、虛妄分別，這些貪、瞋、癡也不會生起。』
化沙門說：『長老！如果這樣，就不需要分別。長老！如果不分別，貪、瞋、癡等怎麼會生起呢？』
『這些貪、瞋、癡如果不再生起，就名為寂靜，不屬於生死，也不屬於涅槃。』
『長老！以戒(śīla，戒律)、定(samādhi，禪定)、慧(prajñā，智慧)、解脫(vimukti，解脫)、解脫知見(vimukti-jñāna-darśana，解脫知見)不生、不滅。長老！像這些法顯現了涅槃，這些法的自性空寂，不取、不捨。長老！應當滅除這種相，稱為涅槃想。如果對於無相而產生想解、或者對於有相而產生想解、對於此有無而生起想者，這叫做相縛。長老！應當進入滅受想定(nirodha-samāpatti，滅盡定)，如果有人能夠進入滅想定，所作已辦，就達到滿足，沒有其他事情了。』
這位化沙門說這些話的時候，五百位沙門不受諸法，心得解脫。得到解脫后，前往佛陀處，頭面頂禮，退坐在一旁。
這時，長老須菩提(Subhūti，空生)問這些沙門說：『你們剛才往何處去？現在從何處來？』
諸沙門說：『長老！佛陀所說的法，來無所從，去無所至。』
又問：『你們這些沙門是如何聽法的？』
沙門回答說：
【English Translation】 English version: 『Within this body, is there any self (ātman), person (pudgala), sentient being (sattva), life-span (jīva), creator (kāraka), individual (puruṣa), or being (pugala) who attains nirvāṇa (nirvāṇa)?』
Again he asked: 『What dharma (dharma) is called nirvāṇa (nirvāṇa)?』
The śrāmaṇas (śrāmaṇa) said: 『Venerable sir! Is it that nirvāṇa (nirvāṇa) is the extinction of greed (rāga), hatred (dveṣa), and delusion (moha)?』
The transformed śrāmaṇa said: 『Venerable sir! If these greed, hatred, and delusion can be extinguished, where should they be extinguished?』
The śrāmaṇas said: 『These greed, hatred, and delusion are neither internal, nor external, nor in between. If there is no recollection or false discrimination, these greed, hatred, and delusion will not arise.』
The transformed śrāmaṇa said: 『Venerable sir! If that is so, there is no need for discrimination. Venerable sir! If there is no discrimination, how can greed, hatred, and delusion arise?』
『If these greed, hatred, and delusion do not arise again, it is called quiescence, not belonging to birth and death, nor to nirvāṇa.』
『Venerable sir! Through morality (śīla), concentration (samādhi), wisdom (prajñā), liberation (vimukti), and the knowledge and vision of liberation (vimukti-jñāna-darśana), there is neither arising nor ceasing. Venerable sir! Such dharmas reveal nirvāṇa; the nature and characteristics of these dharmas are empty and quiescent, neither grasping nor abandoning. Venerable sir! One should extinguish this appearance, which is called the thought of nirvāṇa. If one generates a thought and understanding about the signless, or generates a thought and understanding about the signed, or generates a thought about existence or non-existence, this is called being bound by appearances. Venerable sir! One should enter into the cessation of perception and feeling (nirodha-samāpatti). If one can enter into the cessation of perception, what needs to be done is done, and one is fulfilled, with nothing further to do.』
When the transformed śrāmaṇa spoke these words, five hundred śrāmaṇas, not clinging to any dharmas, had their minds liberated. Having attained liberation, they went to the Buddha, prostrated themselves with their heads at his feet, and sat down to one side.
At that time, the elder Subhūti (Subhūti) asked the śrāmaṇas: 『Where were you going just now? And where have you come from now?』
The śrāmaṇas said: 『Venerable sir! The dharma spoken by the Buddha comes from nowhere and goes nowhere.』
He further asked: 『How do you śrāmaṇas listen to the dharma?』
The śrāmaṇas replied:
不為繫縛、不為解脫。」
又問：「汝等沙門習行何法？」
答曰：「不為得故、不為失故。」
又問：「誰調伏汝？」
答曰：「身無決定、心無所著，有此二者能調伏我。」
又問：「汝等云何解脫？」
答曰：「不斷無明、不生明故。」
又問：「汝等為誰弟子？」
答曰：「無證、無覺，是彼弟子。」
又問：「汝等幾何當入涅槃？」
答曰：「猶如如來所作化人，其入涅槃，我等當入。」
又問：「汝等已得己利耶？」
答曰：「自利不可得故。」
又問：「汝等所化已得辦耶？」
答曰：「我及我所不可得故。」
又問：「汝等修梵行耶？」
答曰：「於三界中不行亦非不行，是我梵行。」
又問：「汝等煩惱盡耶？」
答曰：「一切諸法畢竟盡故。」
又問：「汝等破魔眾耶？」
答曰：「陰魔不可得故。」
又問：「汝等承事如來耶？」
答曰：「不以身、心故。」
又問：「汝等住福田耶？」
答曰：「無有住故。」
又問：「汝等斷于生死諸往來耶？」
答曰：「無常斷故。」
又問：「汝等斷諸行耶？」
【現代漢語翻譯】 現代漢語譯本 問：『你們不為束縛，也不為解脫？』 答：『既不爲了得到什麼，也不爲了失去什麼。』 問：『誰調伏了你們？』 答：『身沒有決定，心沒有執著，有此二者就能調伏我們。』 問：『你們如何解脫？』 答：『不斷絕無明（avidyā，指對實相的無知），也不生起光明。』 問：『你們是誰的弟子？』 答：『無證、無覺，是他們的弟子。』 問：『你們何時入涅槃（Nirvana，指解脫的狀態）？』 答：『猶如如來（Tathagata，指佛）所創造的化人，他們入涅槃之時，就是我們入涅槃之時。』 問：『你們已經得到自己的利益了嗎？』 答：『因為自利是不可得的。』 問：『你們所化度的人已經完成任務了嗎？』 答：『因為我和我所擁有的都是不可得的。』 問：『你們修梵行（Brahmacharya，指清凈的行為）嗎？』 答：『在三界（Trailokya，指欲界、色界、無色界）中，既不行也不非不行，這就是我們的梵行。』 問：『你們的煩惱（Kleshas，指痛苦的根源）都斷盡了嗎？』 答：『因為一切諸法（Dharmas，指構成經驗的元素）畢竟是空盡的。』 問：『你們破除了魔眾（Maras，指障礙修行的惡勢力）了嗎？』 答：『因為陰魔（Skandha-mara，指五蘊之魔）是不可得的。』 問：『你們承事如來（Tathagata，指佛）嗎？』 答：『不以身、心來承事。』 問：『你們安住于福田（Punya-ksetra，指行善的對象）嗎？』 答：『因為沒有安住之處。』 問：『你們斷絕了生死（Samsara，指輪迴）的往來嗎？』 答：『因為無常是斷滅的。』 問：『你們斷絕了諸行（Samskaras，指有為法）嗎？』
【English Translation】 English version Question: 'Are you not bound, nor liberated?' Answer: 'Not for the sake of gaining, nor for the sake of losing.' Question: 'Who has tamed you?' Answer: 'The body without determination, the mind without attachment; these two can tame me.' Question: 'How are you liberated?' Answer: 'Neither ceasing ignorance (avidyā, meaning the lack of knowledge of reality) nor generating light.' Question: 'Whose disciples are you?' Answer: 'Without attainment, without awakening, we are their disciples.' Question: 'When will you enter Nirvana (Nirvana, meaning the state of liberation)?' Answer: 'Like the created beings made by the Tathagata (Tathagata, meaning the Buddha), when they enter Nirvana, so shall we.' Question: 'Have you already obtained your own benefit?' Answer: 'Because self-benefit is unattainable.' Question: 'Have those you have transformed completed their task?' Answer: 'Because 'I' and 'mine' are unattainable.' Question: 'Do you practice Brahmacharya (Brahmacharya, meaning pure conduct)?' Answer: 'In the three realms (Trailokya, meaning the desire realm, form realm, and formless realm), neither acting nor non-acting is my Brahmacharya.' Question: 'Have your afflictions (Kleshas, meaning the sources of suffering) been exhausted?' Answer: 'Because all dharmas (Dharmas, meaning the elements of experience) are ultimately exhausted.' Question: 'Have you destroyed the hosts of Mara (Maras, meaning the evil forces that obstruct practice)?' Answer: 'Because the Skandha-mara (Skandha-mara, meaning the demon of the five aggregates) is unattainable.' Question: 'Do you serve the Tathagata (Tathagata, meaning the Buddha)?' Answer: 'Not with body or mind.' Question: 'Do you dwell in the field of merit (Punya-ksetra, meaning the object of good deeds)?' Answer: 'Because there is no dwelling place.' Question: 'Have you cut off the coming and going of birth and death (Samsara, meaning the cycle of rebirth)?' Answer: 'Because impermanence is cut off.' Question: 'Have you cut off all activities (Samskaras, meaning conditioned phenomena)?'
答曰：「無礙解脫故。」
又問：「汝等究竟當至何所？」
答曰：「隨於如來化人所至。」
於是，長老須菩提問沙門時，五百沙門不受諸流，心得解脫；三萬二千人遠塵離垢，得法眼凈。
爾時，會中有菩薩摩訶薩名曰普明，在大眾中合掌恭敬而白佛言：「世尊！菩薩欲學是寶云經，當云何學？」
佛言：「善男子！汝當勤心學此經典。何以故？諸佛如來說此寶云微妙經典，但為實行有善根者大利益故。
「善男子！譬如有人乘土壞船欲渡大河。善男子！于意云何？以何精進乘是壞船？是人得渡如是大河？」
對曰：「世尊！以大勇猛精進力故。所以者何？是人念言：『我今漂溺四種大流，莫于中間是船破壞。』勇猛精進乃可得渡。」
佛告普明菩薩摩訶薩言：「菩薩亦爾，欲學此法當勤精進倍過於此。所以者何？是身無常、無有決定，難信、難養，必當敗壞、不得久住、終歸磨滅，未得法利勿令于中而破壞故。我在大河為渡眾生於四流故，常習法船往來生死度諸群品。
「云何菩薩習於法船？謂平等心於諸眾生為船因緣，習無量善以為牢厚，清凈戒行以為板障，佈施及果以為裝飾，信心佛道為諸林木，一切福德以為校具，慈、悲、喜、舍堅固繫縛，忍
【現代漢語翻譯】 現代漢語譯本 答：『因為我們獲得了無礙的解脫。』
又問：『你們最終將去往何處？』
答：『跟隨如來所化現的人去往之處。』
這時，長老須菩提（Subhuti）問這些沙門（Shramana）時，五百位沙門不受諸漏的影響，內心獲得解脫；三萬二千人遠離塵垢，獲得清凈的法眼。
這時，法會中有一位菩薩摩訶薩（Bodhisattva-Mahasattva），名叫普明（Puming），在大眾中合掌恭敬地對佛說：『世尊！菩薩如果想學習這部《寶云經》（Ratnamegha Sutra），應當如何學習？』
佛說：『善男子！你應該勤奮用心學習這部經典。為什麼呢？諸佛如來宣說這部《寶云經》這樣微妙的經典，只是爲了那些真正修行、具有善根的人，爲了他們獲得巨大的利益。』
『善男子！譬如有人乘坐破舊的土船想要渡過大河。善男子！你認為怎麼樣？他會以什麼樣的精進力來乘坐這艘破船呢？這個人能夠渡過這樣的大河嗎？』
回答說：『世尊！憑藉大勇猛的精進力。為什麼呢？因為這個人會想：『我現在漂流在四種大流中，不要在中間讓這艘船破壞了。』只有勇猛精進才可能渡過。』
佛告訴普明菩薩摩訶薩說：『菩薩也是這樣，想要學習這個法門，應當比這更加勤奮精進。為什麼呢？因為這個身體是無常的、沒有決定的，難以信任、難以養護，必定會敗壞、不能長久住世、最終會磨滅，在還沒有獲得法的利益之前，不要讓它在中間破壞了。我在這大河中，爲了渡脫眾生於四種流，常常修習法船，往來於生死之中，度脫各種眾生。』
『菩薩如何修習法船呢？就是以平等心對待一切眾生，作為法船的因緣，修習無量的善行作為牢固的船體，以清凈的戒律作為船的板障，以佈施及其果報作為裝飾，以對佛道的信心作為船上的林木，以一切的福德作為船上的器具，以慈、悲、喜、舍四無量心堅固地繫縛，以忍辱
【English Translation】 English version He answered, 'Because of unobstructed liberation.'
He further asked, 'Where will you ultimately go?'
He answered, 'Wherever the transformation body of the Tathagata goes.'
At that time, when the elder Subhuti (Subhuti) questioned the Shramanas (Shramana), five hundred Shramanas, free from all outflows, attained liberation of mind; thirty-two thousand people were purified from dust and defilements, and obtained the pure Dharma eye.
At that time, in the assembly, there was a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) named Puming, who, with his palms together in reverence, said to the Buddha, 'World Honored One! If a Bodhisattva wishes to study this Ratnamegha Sutra (Ratnamegha Sutra), how should he study it?'
The Buddha said, 'Good man! You should diligently study this scripture with your heart. Why? The Buddhas, the Tathagatas, preach this subtle and wonderful scripture of the Ratnamegha, only for the sake of those who truly practice, who have good roots, and for their great benefit.'
'Good man! It is like a person who wants to cross a great river in a dilapidated earthen boat. Good man! What do you think? With what diligence would he ride in this dilapidated boat? Can this person cross such a great river?'
He replied, 'World Honored One! By the power of great courage and diligence. Why? Because this person would think, 'I am now drifting in the four great currents; do not let this boat break in the middle.' Only with courage and diligence can one cross over.'
The Buddha told the Bodhisattva-Mahasattva Puming, 'Bodhisattvas are also like this; if they want to study this Dharma, they should be even more diligent and energetic than this. Why? Because this body is impermanent, uncertain, difficult to trust, difficult to nourish, and will surely decay, not last long, and eventually perish. Before obtaining the benefit of the Dharma, do not let it be destroyed in the middle. I am in this great river, for the sake of delivering sentient beings from the four currents, constantly practicing the Dharma boat, going back and forth in birth and death, delivering all kinds of beings.'
'How does a Bodhisattva practice the Dharma boat? It is to treat all sentient beings with an equal mind, as the cause and condition for the Dharma boat, to cultivate immeasurable good deeds as a strong hull, to use pure precepts as the planks of the boat, to use giving and its fruits as decorations, to use faith in the Buddha's path as the trees on the boat, to use all merits as the tools on the boat, to use loving-kindness, compassion, joy, and equanimity to firmly bind it together, and to use patience
辱柔軟憶念為釘，諸菩提分堅強精進，最上妙善諸法林中出生如是不可思議無量禪定、功德、業慧，善寂調心以為師匠，畢竟不壞大悲所攝，以四攝法廣度致遠，以智慧刀防諸惡賊，善權方便種種諸法，合集奉行以為裝飾，四正念處以為樓櫓，四正勤行以為人力，四如意足以為疾風，五根善察以為船師，五力強壯以為防備，七覺覺悟能破魔賊，八直正道隨意到彼，離外道法，止為調御，觀為利益，不著二邊，有因緣法甚為安隱，大乘廣博、無盡辯才、廣佈名聞能濟十方一切群品，而自唱言：『汝等當來上我法船，從安隱道得至涅槃，度于斷常到無為岸。』
「善男子！如是，菩薩摩訶薩常應修習如是法船，以是法船——無量無邊百千萬億船——于阿僧祇劫在生死中度脫漂沒長流眾生。」
佛復告普明菩薩摩訶薩言：「善男子！又有法行能令菩薩疾得成佛，謂諸所行真實不虛，厚習善法，身心清凈，不捨精進，樂近光明，修善根故；常正憶念，樂善法故；多聞無厭，具足慧故；破碎憍慢，增益智故；除滅戲論，具功德故；樂住山林，無爭競故；不處憒鬧，離惡友故；深求諸法，決定依于第一義故；求于智慧，通達真實諸法相故；求于空法，所行正故；求于遠離，永寂滅故。
「如是，善男子！是為菩
【現代漢語翻譯】 現代漢語譯本：以忍辱和柔軟的憶念作為釘子，以諸菩提分（三十七道品，包括四念處、四正勤、四如意足、五根、五力、七覺支、八正道）的堅強精進為動力，在最上妙善的諸法林中出生，具備如此不可思議的無量禪定、功德、智慧，以善於寂靜調伏內心作為師匠，以畢竟不壞的大悲心所攝持，用四攝法（佈施、愛語、利行、同事）廣度眾生到達遠方，用智慧之刀防禦各種惡賊，用善巧方便的種種法門，合集奉行作為裝飾，以四正念處作為樓櫓，以四正勤行作為人力，以四如意足作為疾風，以五根的善於觀察作為船師，以五力的強壯作為防備，以七覺支的覺悟能夠破除魔賊，以八正道的正直能夠隨意到達彼岸，遠離外道之法，以止息煩惱作為調御，以觀照實相作為利益，不執著于斷常二邊，有因緣之法甚為安穩，大乘佛法廣博，具備無盡的辯才，廣泛傳播名聲，能夠救濟十方一切眾生，並且自己宣稱：『你們應當前來登上我的法船，從安穩的道路到達涅槃，度脫斷見和常見，到達無為的彼岸。』 『善男子！像這樣，菩薩摩訶薩應當常常修習這樣的法船，憑藉這樣的法船——無量無邊百千萬億的法船——在阿僧祇劫的時間裡，在生死輪迴中度脫那些漂泊沉沒的無量眾生。』 佛陀又告訴普明菩薩摩訶薩（普遍明瞭的菩薩）說：『善男子！還有一種法行能夠讓菩薩迅速成就佛果，那就是所作所為真實不虛，努力修習善法，身心清凈，不捨棄精進，樂於接近光明，因為修習善根的緣故；常常保持正念，因為喜愛善法的緣故；廣聞佛法而不厭倦，因為具足智慧的緣故；破碎憍慢之心，因為增長智慧的緣故；消除戲論，因為具足功德的緣故；樂於居住在山林，因為沒有爭競的緣故；不處在喧鬧的地方，因為遠離惡友的緣故；深入探求諸法，因為決定依靠第一義諦的緣故；尋求智慧，因為通達真實諸法的實相的緣故；尋求空性之法，因為所作所為端正的緣故；尋求遠離，因為永遠寂滅的緣故。』 『像這樣，善男子！這就是為菩
【English Translation】 English version: Taking patience and gentle mindfulness as nails, strong diligence in the various Bodhi-wings (thirty-seven factors of enlightenment, including the Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Supernatural Power, Five Roots, Five Powers, Seven Factors of Enlightenment, and Eightfold Path), born in the forest of supreme and wonderful good dharmas, possessing such inconceivable immeasurable samadhis, merits, and wisdom, taking skillful pacification and taming of the mind as the teacher, embraced by indestructible great compassion, using the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) to broadly deliver beings to the far shore, using the sword of wisdom to defend against various evil thieves, using skillful means of various dharmas, gathering and practicing them as adornments, taking the Four Foundations of Mindfulness as watchtowers, taking the Four Right Exertions as manpower, taking the Four Bases of Supernatural Power as swift wind, taking the skillful observation of the Five Roots as the captain, taking the strength of the Five Powers as defense, taking the awakening of the Seven Factors of Enlightenment to break through demonic thieves, taking the straightness of the Eightfold Path to reach the other shore at will, departing from the paths of externalists, taking cessation as taming, taking contemplation as benefit, not clinging to the two extremes of permanence and annihilation, the dharma of dependent origination is very secure, the Mahayana is vast, possessing endless eloquence, widely spreading fame, able to save all beings in the ten directions, and proclaiming: 'You should come and board my Dharma ship, from the secure path attain Nirvana, cross over permanence and annihilation, and reach the shore of non-action.' 'Good man! Thus, a Bodhisattva-Mahasattva should constantly cultivate such a Dharma ship, with this Dharma ship—immeasurable, boundless, hundreds of thousands of millions of ships—for as many kalpas as there are asamkhyas, in the cycle of birth and death, delivering those countless beings who are drifting and sinking.' The Buddha further told the Bodhisattva-Mahasattva Universal Light (Bodhisattva of Universal Illumination): 'Good man! There is also a Dharma practice that can enable Bodhisattvas to quickly attain Buddhahood, which is to act truthfully and without falsehood, diligently cultivate good dharmas, purify body and mind, not abandon diligence, delight in approaching the light, because of cultivating good roots; constantly maintain right mindfulness, because of delighting in good dharmas; hear the Dharma extensively without weariness, because of possessing wisdom; shatter arrogance, because of increasing wisdom; eliminate frivolous talk, because of possessing merit; delight in dwelling in the mountains and forests, because there is no contention; not dwell in noisy places, because of being away from evil friends; deeply seek all dharmas, because of decisively relying on the ultimate truth; seek wisdom, because of understanding the true characteristics of all dharmas; seek the dharma of emptiness, because actions are upright; seek detachment, because of eternal extinction.' 'Thus, good man! This is for Bodhi'
薩摩訶薩獲得速成諸佛神通，當如是學，如是修行。」
爾時，長老摩訶迦葉復白佛言：「希有。世尊！如是寶云微妙經典，大為利益一切天人無量無邊。若善男子、善女人於此大乘寶云經典，受持、讀誦、若為人說、若稱善哉，及諸幢幡、華香、燈燭而供養之，乃至讀誦一四句偈，而不誹謗、歡喜信受，是人得福無量無邊。所以者何？財施果報但在三界，法施之力出於三界，無老、病、死，得涅槃樂。設有女人能誦此經，彼則離於四種惡趣，從今以去永不復受女人之身；轉女身已得成男身，聰明智慧，生正信家，當速得成如來法身三十二相、八十種好、金剛不壞真實之身。」
大乘寶云經卷第七
【現代漢語翻譯】 現代漢語譯本：薩摩訶薩（Mahasattva，偉大的菩薩）想要迅速獲得諸佛的神通，應當這樣學習，這樣修行。
這時，長老摩訶迦葉（Mahakasyapa）再次對佛說：『稀有啊，世尊！像這樣寶云般微妙的經典，能極大地利益一切天人和無量無邊的眾生。如果善男子、善女人對於這部大乘寶云經典，能夠受持、讀誦、或者為他人宣說、或者稱讚「善哉」，以及用各種幢幡、鮮花、香、燈燭來供養它，乃至讀誦其中的一句四句偈，而不誹謗、歡喜信受，這個人所獲得的福報將是無量無邊的。這是為什麼呢？因為財佈施的果報只在三界之內，而法佈施的力量卻能超出三界之外，使人沒有衰老、疾病、死亡，最終獲得涅槃的快樂。如果有的女人能夠誦讀這部經典，她就能脫離四種惡趣，從今以後永遠不再受女人的身體；轉變女身之後就能成就男身，變得聰明智慧，出生在具有正信的家庭，並且很快就能成就如來的法身，具足三十二相、八十種好，獲得金剛不壞的真實之身。』
《大乘寶云經》卷第七
【English Translation】 English version: A Mahasattva (great being) who wishes to quickly attain the supernormal powers of all Buddhas should learn and practice in this way.
At that time, the elder Mahakasyapa (great Kashyapa) again said to the Buddha: 'It is rare, World Honored One! Such a precious cloud-like, subtle scripture greatly benefits all devas (gods) and humans, immeasurable and boundless beings. If a good man or good woman, with regard to this Mahayana Precious Cloud Sutra, can uphold, recite, or speak it for others, or praise it with 'Excellent!', and offer it various banners, flowers, incense, lamps, and candles, even reciting one four-line verse from it, without slandering, joyfully believing and accepting it, that person will obtain immeasurable and boundless blessings. Why is this? Because the karmic reward of material giving is only within the Three Realms, while the power of Dharma giving transcends the Three Realms, freeing one from old age, sickness, and death, and attaining the bliss of Nirvana. If there is a woman who can recite this sutra, she will be liberated from the four evil destinies, and from now on will never again receive a woman's body; having transformed her female body, she will attain a male body, become intelligent and wise, be born into a family with right faith, and will quickly attain the Dharma body of the Tathagata (Thus Come One), endowed with the thirty-two marks, the eighty minor characteristics, and a diamond-indestructible, true body.'
The Mahayana Precious Cloud Sutra, Volume Seven